Chinese
得四智作自在力亦不得涅槃作证也。无者惑漏不尽者何者是也下言即无明住地是也。 导世以下第四段前文就四缘中解两种生死尽烦恼之异。自此以下正释二种涅槃。由四智故别也。罗汉辟支最后身菩萨者。此人是三界中七住地身故。言最后身也。为无明或覆障故。不能玄鉴事□故。言于彼彼法不知不觉也。彼彼者八住已上处处四谛不同故曰彼彼。故由无明烦恼彰其恶因故。见四谛境界不周见理不尽故。四智不满。四智既不满。涅槃亦不得究竟。如是体不自因念念无常故名生死也。若解八住已前容有异心起惑故。润生可解。今八住已上容有并照无出入之殊。云何用烦恼润生也。今解心由烦恼障故。见境不周观理不尽。不得涅槃常住湛然。是以念念无常也。以不知见者。不见无作四圣谛故。烦恼所应断者不断不究竟也。以不能断无明烦恼故。但于三界生死有余过中得解脱。此明得少分烦恼尽非离一切过解脱者。别明无量生死不生也。此明尽智也。名有余清净已下。解不受后有智。有余清净者。明其得边。非一切清净者。释彼不得之所以。成就有余功德者。明其得少分梵行已立所作以。辨非一功德者。解无量梵行不立所作辨不也。自下总举四智不满。为欲夺第六涅槃也。以成就有余解脱举上尽智。有余清净者。不受 现代汉语译本： 即使获得了四智（si zhi，四种智慧）的自在力，也不能证得涅槃（nie pan，佛教术语，指解脱）的境界。如果说还有惑漏没有断尽，那是什么呢？下文说，就是无明住地（wu ming zhu di，烦恼的根本）。 从‘导世’以下是第四段，前文就四缘（si yuan，四种因缘）中解释了两种生死（sheng si，生死轮回）和烦恼断尽的差异。从这里以下正式解释两种涅槃。因为四智的缘故而有所区别。阿罗汉（a luo han，声闻乘的最高果位）、辟支佛（pi zhi fo，又称缘觉）和最后身菩萨（zui hou shen pu sa，指不再受生的菩萨）。这些人是处于三界（san jie，欲界、色界、无色界）中的七住地（qi zhu di，菩萨修行过程中的一个阶段）之身，所以说是最后身。因为有无明（wu ming，佛教术语，指对事物真相的迷惑）的覆盖和障碍，所以不能深刻地认识事物的真相，因此说对于种种法（fa，佛教术语，指事物、规律）不知不觉。‘彼彼’指的是八住（ba zhu，菩萨修行过程中的一个阶段）以上的菩萨，因为他们所处的四谛（si di，佛教基本教义，包括苦、集、灭、道）境界各不相同，所以说是‘彼彼’。因此，由于无明烦恼（fan nao，佛教术语，指各种精神上的困扰）彰显了恶因，所以见四谛的境界不全面，见理不透彻，四智不圆满。四智既然不圆满，涅槃也就不能究竟。像这样，身体不是自身的原因，念念无常，所以叫做生死。如果理解为八住以前的菩萨，可能还有异心生起迷惑，所以润生（run sheng，指烦恼滋润生命）是可以理解的。现在八住以上的菩萨，可能已经能够同时照见一切，没有出入的差别，怎么能用烦恼来润生呢？现在的解释是，心由于烦恼的障碍，所以见境不全面，观理不透彻，不能得到涅槃的常住湛然，因此念念无常。因为不知不见，所以不见无作四圣谛（wu zuo si sheng di，指无为的四圣谛），烦恼所应该断除的没有断除，不究竟。因为不能断除无明烦恼，所以只是在三界生死的有余过患中得到解脱。这说明只是得到了少分的烦恼断尽，而不是脱离一切过患的解脱。特别说明无量生死不再产生。这说明是尽智（jin zhi，断尽烦恼的智慧）。 ‘名有余清净’以下，解释不受后有智（bu shou hou you zhi，不再接受未来果报的智慧）。‘有余清净’，说明他所得到的只是部分，‘非一切清净’，解释了他不能得到一切清净的原因。‘成就有余功德’，说明他成就了少分的功德，‘梵行已立所作以’，辨别他不是成就了一切功德，解释无量梵行没有建立，所作没有完成。从下面开始总举四智不圆满，是为了破斥第六种涅槃。因为成就了有余的解脱，所以举出上面的尽智。‘有余清净’，不再接受。
English
English version: Even having attained the power of mastery over the Four Wisdoms (si zhi, the four kinds of wisdom), one cannot realize the attainment of Nirvana (nie pan, a Buddhist term referring to liberation). If it is said that there are still defilements and outflows (惑漏) that have not been completely exhausted, what are they? The following text says that it is the Abode of Ignorance (wu ming zhu di, the root of afflictions). From 'Guiding the World' onwards is the fourth section. The previous text explained the differences between the two kinds of birth and death (sheng si, the cycle of birth and death) and the exhaustion of afflictions within the Four Conditions (si yuan, the four kinds of conditions). From here onwards, it formally explains the two kinds of Nirvana. It is distinguished by the Four Wisdoms. Arhats (a luo han, the highest fruit of the Hearer Vehicle), Pratyekabuddhas (pi zhi fo, also known as Solitary Buddhas), and Bodhisattvas in their last life (zui hou shen pu sa, referring to Bodhisattvas who will not be reborn). These individuals are in the body of the Seventh Stage (qi zhu di, a stage in the Bodhisattva's path) within the Three Realms (san jie, the Desire Realm, the Form Realm, and the Formless Realm), so it is said to be their last life. Because of the covering and obstruction of Ignorance (wu ming, a Buddhist term referring to delusion about the true nature of things), they cannot deeply understand the truth of things, so it is said that they are unaware of various Dharmas (fa, Buddhist term referring to things, laws). 'Those various' refers to Bodhisattvas above the Eighth Stage (ba zhu, a stage in the Bodhisattva's path), because the Four Noble Truths (si di, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) are different in each place, so it is said to be 'those various'. Therefore, because ignorance and afflictions (fan nao, Buddhist term referring to various mental disturbances) manifest evil causes, their view of the Four Noble Truths is not comprehensive, and their understanding of the principle is not thorough, so the Four Wisdoms are not complete. Since the Four Wisdoms are not complete, Nirvana cannot be ultimate. Like this, the body is not the cause of itself, and is impermanent from moment to moment, so it is called birth and death. If it is understood as Bodhisattvas before the Eighth Stage, there may still be different thoughts arising and causing delusion, so the 'moistening of life' (run sheng, referring to afflictions nourishing life) can be understood. Now, Bodhisattvas above the Eighth Stage may already be able to see everything simultaneously, without the distinction of coming and going, so how can afflictions be used to moisten life? The current explanation is that the mind is obstructed by afflictions, so its view of the environment is not comprehensive, and its observation of the principle is not thorough, and it cannot attain the constant and serene state of Nirvana, so it is impermanent from moment to moment. Because they do not know and do not see, they do not see the Uncreated Four Noble Truths (wu zuo si sheng di, referring to the unconditioned Four Noble Truths), and what should be cut off from afflictions has not been cut off, and is not ultimate. Because they cannot cut off ignorance and afflictions, they only attain liberation from the remaining faults of birth and death in the Three Realms. This explains that they have only attained a small portion of the exhaustion of afflictions, and not liberation from all faults. It specifically explains that countless births and deaths will no longer occur. This explains Exhaustive Wisdom (jin zhi, the wisdom of exhausting afflictions). From 'Named Remaining Purity' onwards, it explains the Wisdom of Non-Acceptance of Future Existence (bu shou hou you zhi, the wisdom of no longer accepting future retribution). 'Remaining Purity' indicates that what they have attained is only a part, and 'Not All Purity' explains the reason why they cannot attain all purity. 'Accomplishing Remaining Merit' explains that they have accomplished a small portion of merit, and 'Pure Conduct has been Established, what has been done is with' distinguishes that they have not accomplished all merit, and explains that countless pure conduct has not been established, and what has been done has not been completed. From below, it generally lists the incompleteness of the Four Wisdoms, in order to refute the sixth kind of Nirvana. Because they have accomplished remaining liberation, the above Exhaustive Wisdom is mentioned. 'Remaining Purity' no longer accepts. --------------------------------------------------------------------------------
Chinese
后有智中间两智。同是无漏故。但言有余功德也。是故但知有余之苦。乃至修有余道。是名得少分涅槃者。明其得边名向涅槃界。解不得之处。上来解声闻四智涅槃不究竟所由。从若知一切苦以下。释如来四智涅槃所满足所以。若能知金刚已还一切苦尽。亦能断一切集。证一切灭。修一切道者。便能超绝分段生死故。言于无常坏世间。亦超变易生死故。言无常病世间。过两处故得常住涅槃界。前声闻为惑所障故。不见四谛理周故。无常生灭如来明见理周故。得涅槃界。还府应群生于三界内无覆护世间。三界外无依世间。于此两处无护者为作护。无依者与作依。何以能尔。下言由四智满足故。得涅槃究竟也。法无优劣者。我生已尽智平等智慧等故。梵行理齐解脱等故所作已办。清净等故不受后有。以是四智究竟故。涅槃一味等味究竟平等味也 世尊以下第五段。将明烦恼若断涅槃应得先解。烦恼不断故四智不满。涅槃亦不得。是故无明住地积聚生一切烦恼。从此以下先返解。若无明住地不断不究竟者。还重举上文为明下句明解脱味者。三乘经中涅槃身亡智尽故。不得言明解脱。今常住大涅槃常住妙有万境朗然故。言明解脱也。何以故。无明住地不断不得明解脱。下言无明是是种惑之本故。云无明住地不断不究竟。过恒沙 现代汉语译本 后有智（指证得阿罗汉果后的智慧）和中间两智（指苦法智和苦类智），虽然同样是无漏的，但（佛）会说它们还有剩余的功德。因此，（声闻乘人）仅仅知道有剩余的苦，乃至修有剩余的道，这被称为‘得到少分涅槃’。这表明他们所得的只是涅槃的边缘，名为‘趣向涅槃界’。这是解释他们未能完全证得涅槃的原因。上面解释了声闻四智涅槃不究竟的原因。从‘若知一切苦’以下，解释如来四智涅槃的圆满之处。如果能知金刚喻定（能断一切烦恼的禅定）已还的一切苦都已断尽，也能断一切集（苦的根源），证一切灭（涅槃），修一切道，便能超越分段生死。所以说，对于无常坏灭的世间，也能超越变易生死。所以说，对于无常病苦的世间，超越这两种生死，才能得到常住的涅槃界。之前的声闻乘人因为被迷惑所障碍，所以不能周全地见到四谛的真理。如来明晰地见到四谛的真理，所以能得到涅槃界。还应救护三界内的众生，因为在三界内，世间没有覆护。三界外，世间没有依靠。对于这两处没有保护的人，为他们作保护；对于没有依靠的人，给予他们依靠。为什么能这样呢？下面说，因为四智圆满，所以能得到究竟的涅槃。法没有优劣之分，因为‘我生已尽’的智慧是平等的，梵行的道理是齐等的，解脱是相等的，‘所作已办’是清净的，‘不受后有’。因为这四智究竟圆满，所以涅槃是同一味道，究竟平等味道。世尊以下第五段，将要说明烦恼如果断了，涅槃就应该得到，先要理解这一点。因为烦恼没有断，所以四智不圆满，涅槃也得不到。因此，无明住地（最根本的无明）积聚产生一切烦恼。从这里以下，先反过来解释。如果无明住地不断不究竟，还重复引用上文，是为了阐明下句‘明解脱味’。三乘经中，涅槃是身亡智尽，所以不能说是‘明解脱’。现在常住大涅槃是常住妙有，万境朗然，所以说是‘明解脱’。为什么呢？因为无明住地不断，就不能得到‘明解脱’。下面说，无明是各种迷惑的根本，所以说无明住地不断不究竟，（其数量）超过恒河沙数。
English
English version The wisdom of subsequent existence (wisdom after attaining Arhatship) and the two intermediate wisdoms (Dukkha-ñāṇa and Dukkha-samudaya-ñāṇa), although both are without outflows (anāsava), (the Buddha) would say that they still have remaining merits. Therefore, (those of the Śrāvakayāna) only know the remaining suffering, and even cultivate the remaining path, which is called 'attaining a partial Nirvāṇa'. This indicates that what they have attained is only the edge of Nirvāṇa, called 'approaching the realm of Nirvāṇa'. This explains the reason why they fail to fully attain Nirvāṇa. The above explains the reason why the four wisdoms of the Śrāvakayāna do not lead to complete Nirvāṇa. From 'If one knows all suffering' onwards, it explains the completeness of the Tathāgata's four wisdoms of Nirvāṇa. If one can know that all suffering from the Vajropama-samādhi (diamond-like concentration, a samādhi that can cut off all afflictions) onwards has been completely extinguished, and can also cut off all samudaya (the origin of suffering), realize all nirodha (cessation, Nirvāṇa), and cultivate all marga (the path), then one can transcend the segmented birth and death (punarbhava). Therefore, it is said that for the impermanent and decaying world, one can also transcend the changing birth and death. Therefore, it is said that for the impermanent and suffering world, transcending these two kinds of birth and death, one can attain the permanent and abiding realm of Nirvāṇa. The previous Śrāvakayāna practitioners were obstructed by delusion, so they could not comprehensively see the truth of the Four Noble Truths. The Tathāgata clearly sees the truth of the Four Noble Truths, so he can attain the realm of Nirvāṇa. One should also rescue sentient beings within the three realms, because within the three realms, the world has no protection. Outside the three realms, the world has no reliance. For those who have no protection in these two places, provide them with protection; for those who have no reliance, give them reliance. Why can this be done? It is said below that because the four wisdoms are complete, one can attain ultimate Nirvāṇa. There is no distinction between the Dharma, because the wisdom of 'birth is exhausted' is equal, the principle of Brahmacharya is equal, liberation is equal, 'what has been done is done' is pure, and 'no longer subject to future existence'. Because these four wisdoms are ultimately complete, Nirvāṇa is of the same taste, ultimately equal taste. From the World Honored One onwards, the fifth section will explain that if afflictions are cut off, Nirvāṇa should be attained, and this must be understood first. Because afflictions have not been cut off, the four wisdoms are not complete, and Nirvāṇa cannot be attained either. Therefore, avidyā-bhūmi (the ground of ignorance, the most fundamental ignorance) accumulates and produces all afflictions. From here onwards, first explain it in reverse. If the avidyā-bhūmi is not cut off and not complete, the above text is repeated to clarify the following sentence 'the taste of clear liberation'. In the sutras of the Three Vehicles, Nirvāṇa is the death of the body and the exhaustion of wisdom, so it cannot be said to be 'clear liberation'. Now the permanent and abiding Great Nirvāṇa is the permanent and abiding wonderful existence, and all realms are clear, so it is said to be 'clear liberation'. Why? Because the avidyā-bhūmi is not cut off, one cannot attain 'clear liberation'. It is said below that avidyā is the root of all kinds of delusion, so it is said that the avidyā-bhūmi is not cut off and not complete, (its quantity) exceeds the sands of the Ganges. --------------------------------------------------------------------------------