Chinese
罗汉最后身菩萨以下。讫解脱味正举二智释异。第五从无明住地不断以下。讫智师子吼明断结属如来也。烦恼有二种者。一是四住烦恼。二是无明之惑。何等为二。以下释住地为一。起烦恼为第二也。始起一念能生名地。令后或相续不断曰住。与住作地故名住地。如是五处皆有二种。住之与地。住地有四种。以下别解三界烦恼也。三界见谛粗矿润生义等见谛即断故束为一住地。下界粗贪名为欲爱住地。色界爱便名为色爱。无色贪便说为有爱住地也。从此四烦恼皆上生者。皆名超烦恼也。四心同缘一境共成便故。言刹那心相应也。世尊心不相应者。解三界外烦恼。无始者神识不起。则已起则托境。托境不了名曰无明。更无有先故曰无始。克此一念无明能生后或名地。后生烦恼不断名住。与住为地故曰无明住地。后烦恼从此上生名起为烦恼。如此起者彰恒沙功德故名恒沙烦恼。如是万行之上即名上烦恼。如是相续展转渐粗邻近三界。始起非相一念之惑。即以为有爱住地。后从此一念背上生者名为起烦恼。如是展转渐粗邻近色界种类。与四禅烦恼相似。复始起一念色界者即以为色爱住地。后者从此从一念上生作起烦恼。乃至欲界一念者名欲爱住地。后从脚上生者名为起烦恼。如是欲界粗便能推求觅境。始一念身见以之为见一 现代汉语译本 罗汉最后身菩萨以下，直到用两种智慧解释‘解脱味’的差异。第五，从‘无明住地不断’以下，直到‘智师子吼’说明断除烦恼属于如来。烦恼有两种：一是四住烦恼，二是无明之惑。什么是这两种烦恼呢？以下解释‘住地’为一种，‘起烦恼’为第二种。最初生起一念能产生（烦恼的）叫做‘地’，使后来的（烦恼）或者相续不断叫做‘住’，因为‘住’作为‘地’，所以叫做‘住地’。像这样五个地方都有两种：‘住’和‘地’。‘住地’有四种。以下分别解释三界的烦恼。三界的见谛（dṛṣṭi-satya，通过观察真理而获得的智慧）粗矿润生义等，见谛立即断除，所以归结为一种‘住地’。下界的粗俗贪爱名为‘欲爱住地’（kāma-rāga-sthiti）。色界的贪爱便名为‘色爱’（rūpa-rāga）。无色界的贪爱便说为‘有爱住地’（bhava-rāga-sthiti）。从此四种烦恼都向上生起，都叫做‘超烦恼’。四心（可能指四种不同的心念或心理状态）同时缘于一个境界共同成就，所以说‘刹那心相应’。世尊心不相应，解释三界外的烦恼。‘无始’是指神识不起，如果已起则依托于境界。依托于境界却不了解，叫做‘无明’（avidyā，无知）。更没有先于它的，所以叫做‘无始’。确定这一念无明能产生后来的（烦恼），或者作为（烦恼的）‘地’，后来产生的烦恼不断叫做‘住’，因为‘住’作为‘地’，所以叫做‘无明住地’。后来的烦恼从此向上生起，叫做‘起烦恼’。像这样生起的（烦恼）彰显恒河沙数般的功德，所以叫做‘恒沙烦恼’。像这样在万行之上就叫做‘上烦恼’。像这样相续展转，逐渐粗重，邻近三界。最初生起非相（nirākāra，没有具体形象）的一念之惑，就认为是‘有爱住地’。后来从此一念背向上生起的叫做‘起烦恼’。像这样展转逐渐粗重，邻近色界种类。与四禅（catvāri dhyānāni，佛教禅修的四个阶段）的烦恼相似。再次最初生起一念（的烦恼），就认为是‘色爱住地’。后者从此从一念向上生起作为‘起烦恼’。乃至欲界（kāma-dhātu，众生有情欲和性欲的世界）一念（的烦恼）叫做‘欲爱住地’。后来从脚上生起的叫做‘起烦恼’。像这样欲界粗俗，便能推求觅境。最初一念身见（satkāya-dṛṣṭi，认为五蕴和合的身体是真实存在的）就认为是见一。
English
English version From Arhat's last body Bodhisattva onwards, until explaining the difference of 'taste of liberation' using two wisdoms. Fifth, from 'Avidyā-sthiti (无明住地, the ground of ignorance) not ceasing' onwards, until 'wisdom lion's roar' clarifies that cutting off afflictions belongs to Tathagata. There are two types of afflictions: one is the four sthiti-kleśas (四住烦恼, four dwelling afflictions), and the other is the delusion of avidyā (无明, ignorance). What are these two types? The following explains 'sthiti (住地, dwelling place)' as one type, and 'rising afflictions' as the second type. The initial arising of a single thought that can produce (afflictions) is called 'ground (地)', and causing subsequent (afflictions) to continuously arise is called 'dwelling (住)'. Because 'dwelling' serves as 'ground', it is called 'sthiti (住地, dwelling place)'. Like this, there are two types in all five places: 'dwelling' and 'ground'. There are four types of 'sthiti (住地, dwelling place)'. The following separately explains the afflictions of the three realms. The dṛṣṭi-satya (见谛, seeing the truth) of the three realms, coarse and generating rebirth, etc., dṛṣṭi-satya (见谛, seeing the truth) is immediately cut off, so it is summarized as one 'sthiti (住地, dwelling place)'. The coarse greed and love of the lower realm is called 'kāma-rāga-sthiti (欲爱住地, dwelling place of desire-attachment)'. The greed and love of the form realm is called 'rūpa-rāga (色爱, form-attachment)'. The greed and love of the formless realm is said to be 'bhava-rāga-sthiti (有爱住地, dwelling place of existence-attachment)'. From these four afflictions all arising upwards, they are all called 'super-afflictions'. Four minds (possibly referring to four different mind states) simultaneously condition one object and jointly accomplish, so it is said 'instantaneous mind corresponding'. The World Honored One's mind not corresponding, explains the afflictions outside the three realms. 'Without beginning' means that consciousness does not arise; if it has arisen, then it relies on an object. Relying on an object but not understanding is called 'avidyā (无明, ignorance)'. There is nothing prior to it, so it is called 'without beginning'. Determining that this one thought of avidyā (无明, ignorance) can produce subsequent (afflictions), or serve as (the affliction's) 'ground', and subsequent afflictions arising continuously is called 'dwelling (住)'. Because 'dwelling' serves as 'ground', it is called 'Avidyā-sthiti (无明住地, the ground of ignorance)'. Subsequent afflictions arising upwards from this are called 'rising afflictions'. Afflictions arising like this manifest merits like the sands of the Ganges, so they are called 'Ganges-sand afflictions'. Like this, above the myriad practices, it is called 'upper afflictions'. Like this, continuously transforming, gradually becoming coarse, and approaching the three realms. The initial arising of a single thought of non-form (nirākāra, without specific form) delusion is considered 'bhava-rāga-sthiti (有爱住地, dwelling place of existence-attachment)'. Later, what arises upwards from this one thought is called 'rising afflictions'. Like this, transforming and gradually becoming coarse, approaching the form realm type. Similar to the afflictions of the four dhyānas (catvāri dhyānāni, the four stages of Buddhist meditation). Again, the initial arising of a single thought (of affliction) is considered 'rūpa-rāga-sthiti (色爱住地, dwelling place of form-attachment)'. The latter arises upwards from this one thought as 'rising afflictions'. Even a single thought (of affliction) in the desire realm (kāma-dhātu, the world of beings with desires and sexuality) is called 'kāma-rāga-sthiti (欲爱住地, dwelling place of desire-attachment)'. Later, what arises from the foot is called 'rising afflictions'. Like this, the desire realm is coarse and can seek and find objects. The initial single thought of satkāya-dṛṣṭi (身见, self-view, the view that the body is real) is considered seeing one. --------------------------------------------------------------------------------
Chinese
处住地。亦以后生者为起。如此便有五住地烦恼。三界之中四心同缘故得为刹那相应。三界之外前后之心都是不了。无有四心之别故言心不相应。无始无明住地也。亦可依经论解义无住之识。此或微细以为无明住地。想受之心乃至行阴中睡眠无记以为恒沙烦恼。行阴心中离出一贪使。粗者为欲界。中者为色爱。细者为无色爱。五见利使束作见一处住地。若依此解义行阴贪爱容有重生故。言刹那相应。如是报受克为恒沙烦恼。五识不容重起故。言心不相应。无始无明住地也。世尊此四住地力者。以下第二段明烦恼力用不同。此四住地举三界烦恼。上烦恼者举恒沙烦恼。以此二种比格无明住地之或算数譬喻所不能及。此明枝条不如本下界不及上地烦恼也。世尊如是无明住地力者。还以本过末上胜下也。譬如恶魔波旬喻无明住地烦恼。他化自在天者喻恒沙四住地之或。色力寿命以下喻其力用。自在殊胜也。如是无明住地。合前恶魔波旬力者。合前力用有爱。四住地者合自在诸天其力最胜者。合上殊胜也。近与恒沙烦恼作依。亦远能令三界四种烦恼久住。下言罗汉辟支不能断者。此中未明断道。不能断者。为上无明烦恼力强。唯有如来菩提智之所能断也。世尊以下结成无明力强也 世尊有如取缘以下。第三明烦恼润生有别也。 外缘者十二因缘中单举一取枝也。有漏业因者。亦开取十二因缘中有支而生三有者。因缘中生支欲解三界受身。爱取为缘有漏为因。而生三有者。因缘既备。三界受身故言而生三有。此明解四住地受生之方。如是以下解无明润身之法论。其彼处智惠转明烦恼渐微。前解感后解许。具同伴相始或望其智。此是异类相资故。云无漏业。因无明住地为缘也。亦可因三界实空解故。彼处受生故。言无漏业因。论其生死。要由烦恼也。阿罗汉以下出其种生死之人绝。于色界唯有智体代谢故言意生身。此三地者分段生死。彼三种者三界外亦可竟生者还道。变易之人身得论分段之者。三界之中治道无漏破散生死故。此时不破未润彼变易受生故。烦恼时复不摄。故下言及无漏业生。亦远依无明住地缘无明住地。四有无漏之解。亦由四住地烦恼润生受身。果上费得。是故三种意生身。及三界无漏。由无明住地。于此有缘非是无缘也。 世尊如是有爱住地以下。得复一周格量。下烦恼不及于上故。言不与无明业因也。无明住地异以下。得说亦地之惑胜。下烦恼佛地所断者。业或明断欲明此惑力强也。真言佛地所断未明。以何解灭故。言菩提智之所能断。何以故唯菩提智能除二乘不能灭也。下言罗汉辟支断四住烦恼无者惑漏不尽故。不 现代汉语译本：外缘是指十二因缘中单独提取一个分支来说明。‘有漏业因’是指从十二因缘中提取某些支分，来说明产生三有的原因。在因缘中，产生支分是为了理解三界受生的过程。爱和取是缘，有漏是因，从而产生三有。因缘具备，就会在三界中受生，所以说‘而生三有’。这说明了如何断除四住地烦恼而不再受生的方法。以下是关于如何理解无明润身之法的讨论，说明在那个地方，智慧逐渐增长，烦恼逐渐减少。前面的解释是关于感果，后面的解释是关于许果。具备相同的伴侣，最初或许期望于智慧，这是不同种类互相资助的缘故，所以说是‘无漏业’，因为无明住地是缘。也可以因为理解三界实空的缘故，所以在那个地方受生，所以说是‘无漏业因’。讨论生死，关键在于烦恼。阿罗汉以下的人，断绝了种子生死，只有智慧体的新陈代谢，所以说是意生身。这三地是指分段生死。那三种是指三界之外，也可以究竟生者还道。变易身的人可以讨论分段生死，因为在三界之中，治理道，用无漏法破散生死。此时不破，是因为没有润泽，所以变易受生。烦恼有时不再摄取，所以下面说到及无漏业生，也是远远地依靠无明住地，缘于无明住地。四有无漏的理解，也是因为四住地烦恼润生而受身，在果上花费才能得到。因此，三种意生身以及三界无漏，都是由于无明住地，于此有缘，并非是无缘。 世尊如此说，有爱住地以下，可以再次进行一番衡量。因为下方的烦恼不及上方的烦恼，所以说不与无明业因相关。无明住地不同于其他住地，可以说此地的迷惑更胜一筹。下方的烦恼是佛地所断除的，业或许可以明确地断除，这是为了说明此惑的力量强大。真言是佛地所断除的，但还没有明确用什么方法来断灭，所以说菩提智慧能够断除。为什么只有菩提智慧才能断除呢？因为二乘无法断灭。下面说罗汉和辟支佛断除了四住烦恼，但惑漏没有完全断尽，所以不能……
English
English version: The external condition refers to taking a single branch from the twelve links of dependent origination to explain. 'Defiled karmic cause' refers to extracting certain branches from the twelve links of dependent origination to explain the cause of the arising of the three realms of existence (threefold world). In dependent origination, the arising of branches is to understand the process of being born in the three realms. Craving (爱) and grasping (取) are conditions, defilement (有漏) is the cause, thereby giving rise to the three realms of existence. When the conditions are complete, one will be born in the three realms, hence the saying 'and give rise to the three realms of existence.' This explains the method of eradicating the four abodes of affliction (四住地) so as not to be reborn. The following is a discussion on how to understand the Dharma of ignorance (无明) nourishing the body, explaining that in that place, wisdom gradually increases and afflictions gradually decrease. The previous explanation is about the feeling of result, and the latter explanation is about the permission of result. Having the same companions, initially perhaps hoping for wisdom, this is because different kinds mutually assist each other, hence it is said to be 'undefiled karma,' because the abode of ignorance is the condition. It can also be because of understanding the emptiness of the three realms, so one is born in that place, hence it is said to be 'undefiled karmic cause.' Discussing birth and death, the key lies in afflictions. Those below Arhats have severed the seed of birth and death, only the metabolism of the wisdom body remains, hence it is said to be mind-made body (意生身). These three grounds refer to segmented birth and death (分段生死). Those three kinds refer to those outside the three realms, who can ultimately be born and return to the path. People with transformation bodies can discuss segmented birth and death, because in the three realms, governing the path, using undefiled Dharma to break apart birth and death. Not breaking at this time is because it has not been nourished, so transformation birth occurs. Afflictions sometimes no longer grasp, so it is said below that the arising of undefiled karma also relies distantly on the abode of ignorance, conditioned by the abode of ignorance. The understanding of the four existences (四有) and undefilement is also because the four abodes of affliction nourish birth and receive the body, which can only be obtained by spending effort on the result. Therefore, the three kinds of mind-made bodies and the undefilement of the three realms are all due to the abode of ignorance, and there is a condition for this, it is not without a condition. The World Honored One said so, below the abode of craving, one can again make a measurement. Because the lower afflictions are not as strong as the upper afflictions, it is said that it is not related to the karmic cause of ignorance. The abode of ignorance is different from other abodes, and it can be said that the delusion of this place is even greater. The lower afflictions are those eradicated by the Buddha ground, and karma can perhaps be clearly eradicated, this is to explain the power of this delusion is strong. True words are eradicated by the Buddha ground, but it has not yet been clarified by what method to eradicate them, so it is said that Bodhi wisdom can eradicate them. Why can only Bodhi wisdom eradicate them? Because the two vehicles (二乘) cannot eradicate them. Below it says that Arhats and Pratyekabuddhas (辟支佛) have eradicated the four abodes of affliction, but the leakage of delusion has not been completely eradicated, so they cannot... --------------------------------------------------------------------------------