English
English version: It should be known that because of the mind's delusion, one comes into contact with coarse things. All coarse dharmas are not of the nature that the mind can perceive. This state of not knowing is called 'avidyā' (ignorance of the true nature of things). Not passing through the mind's consideration is called 'non-correspondence'. The greatest power has two aspects: one is difficult to cut off, and the other is perhaps the root, so it is bestowed. The purpose is to make people weary of it. The 'three grounds' here refer to the stages of practice of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The three kinds of manomayakāya (mind-made body) refer to the countless future manomayakāyas. What has already been experienced in the past and present is called 'this', and what is about to be received in the future is called 'that'. 'Different' is to use the difference to indicate the situation before birth. 'What is cut off by the eighth ground', the reason for saying 'cut off' is to explain that the Buddha has already cut it off. Because the three types of beings who are subject to rebirth (referring to Śrāvakas, Pratyekabuddhas, and Bodhisattvas) have not yet eliminated it, there is still birth and death. 'Clearly nowhere' refers to the name of Buddhabhūmi (Buddha's realm). 'Inexhaustible without outflows' refers to the fact that although these three types of beings can be without past afflictions, the outflows have not been completely exhausted, so it will be mentioned in the following text, which is the avidyā-sthiti-bhūmi (the fundamental place of ignorance). 'Regarding those dharmas' refers to the boundless āryasatyas (noble truths). It is still beyond one's own ability and is not unique. 'What should be cut off' refers to the avidyā-sthiti-bhūmi. 'Named liberation with remaining faults' refers to the place of liberation that has not completely eliminated the saṃsāra (cycle of rebirth). 'Remaining purity' refers to the fact that although the four sthitayas (four fundamental afflictions) have been cut off, there are still afflictions of the avidyā-sthiti-bhūmi. 'Accomplishing remaining merits' refers to the fact that although one has obtained the daśabala (ten powers of the Buddha) and other good merits, one has not yet obtained sarvajñāna (Buddha's omniscience), etc. 'Knowing remaining suffering, and even remaining path', first explains that there are still shortcomings in the three aspects obtained, and then explains that what is known is not comprehensive. 'This is called obtaining a small nirvāṇa' refers to the fact that eliminating the four sthitayas and the saṃsāra can be called obtaining the essence of nirvāṇa (liberation), but it is not yet fully satisfied, so it is called a small part. 'Knowing all suffering' refers to the suffering of coarse dharmas. The three satyas (truths, conventional truth, ultimate truth, and middle truth) are also the same. The reason for explaining 'knowing' is that what wisdom can comprehensively know, the nirvāṇa obtained must be complete. 'Impermanence destroys the world' refers to the karmic retribution of birth and death. 'Impermanence sickens the world' refers to the cause of birth and death. 'Obtaining permanent nirvāṇa' refers to obtaining the Buddha's complete and ultimate nirvāṇa. 'In the world without protection' refers to the inability to avoid the catvāri māra (four demons that hinder practice). 'The world without reliance' refers to the fact that beings in saṃsāra have no one to rely on. 'Why is that?' refers to why the tathāgata (one of the titles of the Buddha) can protect and be relied upon. 'Dharma has no superiority or inferiority' refers to the fact that the daśabala (ten powers of the Buddha) and vaiśāradya (Buddha's fearlessness) are equally without high or low. 'Wisdom, etc.' refers to sarvajñāna, anutpāda-jñāna (wisdom of non-origination and non-cessation), etc., being at ease. -------------------------------------------------------------------------------- 然智无差别也。清净等者。同无烦恼也。解脱等者无生死。三昧等昧者满足之地无胜如之异也。谓解脱味者。无累处齐故言等也。若无明住地不断不究竟者。将欲明断先说其过。不得一味者。不得佛解脱味也。是一过也。应断不断者。无明诸惑未得灭除。是二过也。应得不得者。不得万善也。是三过也。应证不证者。不得证成佛法身。是四过也。是故无明住地积聚者。集上众过也。又没无明体有众多也。生一切修道者。修诸无漏也。此明能断之智也。断烦恼上烦恼者。此说所断也。上烦恼者。或障神虑不合明净也。止是四依立止观境之智。禅是四禅诸定。正受是四正受。方便是涉求之智。智是实智。果是人天三果。道果得是人天三乘之因有或果力故。与得名力是十力。无畏是四无畏也。一切皆是无明住地之所建立者。此明烦恼相生之由。此经大意。以无明住地是众结之原。凡生之法先细后粗。断结之道先粗后细。以此二义得知无明住地生四住地也。无明住地自相生者。金刚所断以之为细。下至八地所断为粗。是以一豪有生下也。一切上烦恼起皆因无明住地缘无明住地者。上烦恼者通在四住及无明住地。于四住地远故为缘。于无明住地近故为因也。心不相应无始无明地者。欲明断故称其名字。所持所建立者。称说其过也 { "translations": [ "现代汉语译本：", "然而智慧是没有差别的。‘清净等’指的是，同样没有烦恼。‘解脱等’指的是没有生死。‘三昧等’指的是满足的境地，没有胜劣的差异。所谓解脱之味，是没有累赘之处，所以说‘等’。如果无明住地没有断除，不究竟，那么将要阐明断除之前，先说明它的过患。‘不得一味’指的是，不能得到佛的解脱之味，这是一个过患。‘应断不断’指的是，无明诸惑没有得到灭除，这是第二个过患。‘应得不得’指的是，不能得到万善，这是第三个过患。‘应证不证’指的是，不能证成佛的法身，这是第四个过患。所以说，无明住地的积聚，是聚集了上面的众多过患。而且，在无明本体中，有众多（过患）。‘生一切修道者’，指的是修习各种无漏法。这说明了能够断除（烦恼）的智慧。‘断烦恼上烦恼’，这是说明所要断除的（对象）。‘上烦恼’，或许会障碍神识，不能达到明净。‘止’是依据四念处建立止观之境的智慧。‘禅’是四禅诸定。‘正受’是四正受。‘方便’是涉求之智。‘智’是实智。‘果’是人天三果。‘道果得’是人天三乘之因，因为有果的力量，所以与‘得’同名。‘力’是十力。‘无畏’是四无畏。‘一切皆是无明住地之所建立’，这说明了烦恼相生的缘由。这部经的大意是，以无明住地为众结的根源。凡是生起的法，先细后粗。断结的方法，先粗后细。通过这两种意义可以得知，无明住地生起四住地。无明住地自相生起，金刚智所断的（烦恼）被认为是细微的，下至八地所断的（烦恼）被认为是粗大的。因此，即使是一丝一毫的（烦恼），也会生起下劣（的果报）。一切上烦恼的生起，都是因为无明住地，缘于无明住地。所谓‘上烦恼’，通指四住地以及无明住地。对于四住地来说，（无明住地）是遥远的缘，对于无明住地来说，（无明住地）是近处的因。‘心不相应无始无明地’，为了阐明断除（无明），所以称其名字。‘所持所建立’，是称说它的过患。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",