Chinese
等亦不断不究竟也。何以然者。欲明根本不亡枝条不丧也。下言过恒沙等所断法不断。过恒沙等四智法应得不得涅槃应证不究竟不证也。以是义故。无明住地积聚生一切修道断烦恼。此经明义三界中惑皆是见谛三界以外为修道故。言生一切修道断烦恼也。此惑覆于万行之上故言上也。直言上烦恼未指其体故。次言彼生心上烦恼也。亦可上言覆于万行之上来心为其本故。言彼生心上烦恼也。心之胜者不过定惠故。下言止观上烦恼也。止者定之始。观者惠之初。上虽分心作其定惠。然定惠中各有上中下三品之殊。禅上烦恼是定中品。正受上者是定上品。方便者惠中品。智上者惠上品也。亦可止观是总下。禅与正受是事姓中。□方便与智是空有两别也。果上者涅槃为果。何故不得。由此烦恼覆故不得也。得上者因能获果故名为得。此因何以不得于果。由此覆故也。上虽言其果未释其体故次言力。力者十力。无畏者四无畏也。如是十力无畏。何故不现。由此烦恼覆故。言力上无畏上烦恼也。世尊以解四住地所起之所由故。言刹那相应。心不相应者。解三界外烦恼起之所以。更总举此二生起所以。为欲作譬本下明断也。若过于恒沙菩提智所断法一切皆依无明住地所建立者。此是譬本也。譬如一切种子者。喻恒沙烦恼。皆依于地建 现代汉语译本 这些状态既非断灭，也非究竟。为何如此说呢？因为要阐明根本不会消失，枝条也不会丧失。下面所说的超过恒河沙数等量的所断之法不会断灭，超过恒河沙数等量的四智之法应该获得却无法获得，涅槃应该证得却不究竟，无法证得。因为这个缘故，无明住地积聚产生一切修道断烦恼。此经阐明，三界中的迷惑都是见谛所断，三界以外的迷惑是修道所断，所以说产生一切修道断烦恼。这些迷惑覆盖在万行之上，所以说是‘上’。直接说‘上烦恼’还没有指明它的本体，所以接下来才说‘彼生心上烦恼’。也可以说‘上’是指覆盖在万行之上，而生起的心是它的根本，所以说是‘彼生心上烦恼’。心中最殊胜的莫过于定和慧，所以下面说‘止观上烦恼’。止是定的开始，观是慧的开始。上面虽然把心分为定和慧，然而定和慧中各有上中下三品的不同。禅上烦恼是定中的中品，正受上者是定中的上品，方便者是慧中的中品，智上者是慧中的上品。也可以说止观是总说，禅与正受是从事情的性质来说，方便与智是从空有两方面来说。果上者是指涅槃作为果。为什么不能得到呢？因为被这些烦恼覆盖的缘故。得上者是指因能够获得果，所以称为‘得’。这个因为什么不能得到果呢？因为被这些覆盖的缘故。上面虽然说了果，但没有解释它的本体，所以接下来才说力。力是指十力（Tathāgata's Ten Powers），无畏是指四无畏（Four Fearlessnesses）。像这样的十力无畏，为什么不能显现呢？因为被这些烦恼覆盖的缘故，所以说‘力上无畏上烦恼’。世尊为了解释四住地（Four abodes of ignorance）所产生的缘由，所以说刹那相应，心不相应。这是解释三界外烦恼生起的原因。更总括这两种生起的原因，是为了作譬喻，下面阐明断除。如果超过恒河沙数的菩提智所断之法一切都依无明住地所建立，这就是譬喻根本。譬如一切种子，比喻恒河沙数的烦恼，都依于地而建立。
English
English version These states are neither annihilation nor ultimate. Why is that so? It is because we want to clarify that the root will not perish, and the branches will not be lost. The following statement that the laws to be eliminated, which are more than the sands of the Ganges, will not be eliminated; the four wisdoms, which are more than the sands of the Ganges, should be attained but cannot be attained; Nirvana should be realized but is not ultimate and cannot be realized. For this reason, the accumulation of the abode of ignorance gives rise to all practices of cultivation to eliminate afflictions. This sutra clarifies that the delusions in the Three Realms are all eliminated by the insight of the truth, and the delusions beyond the Three Realms are eliminated by the practice of cultivation, so it is said that it gives rise to all practices of cultivation to eliminate afflictions. These delusions cover the myriad practices, so it is said to be 'above'. Directly saying 'upper afflictions' does not yet specify its substance, so next it is said 'the upper afflictions that arise in the mind'. It can also be said that 'above' refers to covering the myriad practices, and the arising mind is its root, so it is said 'the upper afflictions that arise in the mind'. The most excellent in the mind is nothing more than Samatha (calm abiding) and Vipassanā (insight), so below it says 'the upper afflictions of Samatha and Vipassanā'. Samatha is the beginning of Samadhi (concentration), and Vipassanā is the beginning of Prajna (wisdom). Although the mind is divided into Samatha and Vipassanā above, there are three grades of upper, middle, and lower in each of Samatha and Vipassanā. The upper afflictions of Dhyana (meditation) are the middle grade in Samadhi, the upper of Right Reception is the upper grade in Samadhi, Upaya (skillful means) is the middle grade in Prajna, and the upper of Wisdom is the upper grade in Prajna. It can also be said that Samatha and Vipassanā are general, Dhyana and Right Reception are from the nature of things, and Upaya and Wisdom are two distinctions of emptiness and existence. The upper of the fruit refers to Nirvana as the fruit. Why can't it be obtained? Because it is covered by these afflictions. The upper of attainment refers to the cause being able to obtain the fruit, so it is called 'attainment'. Why can't this cause obtain the fruit? Because it is covered by these. Although the fruit is mentioned above, its substance is not explained, so next it is said 'power'. Power refers to the Ten Powers (Tathāgata's Ten Powers), and Fearlessness refers to the Four Fearlessnesses (Four Fearlessnesses). Why can't such Ten Powers and Fearlessnesses manifest? Because they are covered by these afflictions, so it is said 'the upper afflictions of Power and the upper afflictions of Fearlessness'. The World Honored One, in order to explain the reasons for the arising of the Four Abodes of Ignorance (Four abodes of ignorance), said that they are momentarily corresponding, and the mind is not corresponding. This explains the reasons for the arising of afflictions beyond the Three Realms. To summarize these two reasons for arising is to make an analogy, and below it clarifies the elimination. If all the laws to be eliminated by the Bodhi wisdom, which are more than the sands of the Ganges, are all established based on the abode of ignorance, this is an analogy for the root. For example, all seeds are metaphors for the afflictions of the sands of the Ganges, all established based on the ground. --------------------------------------------------------------------------------
Chinese
立增长者喻无明烦恼也。自下与灭坏作喻。若地坏者。此喻无明烦恼。彼亦随坏者。喻恒沙或亦亡。如是过恒沙菩提智所断法者。合前一切种子也。皆依无明住地建立者。合皆依于地建立增长也。若无明住地断者合前。若地坏喻过恒沙所应断法。皆亦随断者合前彼亦随坏也。如是一切烦恼者。总道五住地也。上烦恼者。总举起烦恼也。断者一切灭尽。上来反解或不除故积聚生死。自下顺解或断故。涅槃满足万善备也。通者六通。达者三达。无碍者四无碍。涅槃何故满足。自下明四智满故。离一切过恶者尽智也。得一切功德者。梵行立也。法王得自在者所作辨也。证一切法自在地者。不是后有智也。如来应等正觉以下颂说四智体。依于了义大乘一向记说者决定说也。世尊以下大段第四双结二智也。若就文名为二智各有所得也。不受后有智有二种者。略㯹最后也。一是如来四智。二是声闻四智故曰二种也。今先解如来尽智。以无上调御降伏四魔为欲道第四死魔灭也。生死既除清升方外故。言一切众生瞻仰也。得不思议法身者。解梵行以立于一切尔炎。以下解所作已办。得无碍法者。种智达观朗然故。言无碍自在穷果理极故。云于上更无所作无所得地。十力勇猛以下解不受后有生死多恐名为怖畏。万善既满生灭无余故。云升 于第一无畏之地。无碍智观者。法属如来故言师子吼也。世尊阿罗汉以下。第二解声闻四智。度生死畏者。三界或亡故。言度生死畏。此明尽智也。次第得解脱乐者。解梵行以立作是念。我离生死恐怖者。此解所作已办也。未来之世更不受三界身故。言不受生死苦也。此解不受后有智也。阿罗汉观察时以下。结属声闻。亦可言二智各有所得也。观第一苏息处涅槃者。昔为生死𣿖没。今得涅槃生死永绝故。言第一苏息处也。彼先所得者。四智得之。始言先所得能生后解故曰地也。不愚于法者。不或佛果也。此解知佛。是无余下说自知非极故。言自知得有余地也。何以故。自知非究竟下言声闻缘觉乘。皆入佛乘故自知非极也。大乘者即佛乘故。三乘即一乘欲明善是大乘故。声闻之人即是菩萨也。此中言知者。推寻理解。法华经中但破其教也。自下言一乘者。即阿耨三菩提明般若也。即涅槃界者。解脱无异以下。解脱即法身也。故言究竟法身即究竟一乘。自下明无异故。言如来即法身也。佛果善满行备故名究竟。体极常住称曰无边。非念念灭名曰不断也 世尊已下大段第二明一果常孝。就中有两段明义。第一从初至有限依已来。明料简三宝。如来无限齐时住者。解常满足。来成正觉故言如来。迳却不迁故云无限齐时住。此明 现代汉语译本 处于第一无畏之地（指阿罗汉所证得的境界，没有任何恐惧）。具备无碍智慧的观察者（指佛陀）。因为所说的法属于如来，所以说是师子吼（比喻佛陀说法无所畏惧）。 ‘世尊阿罗汉以下’，第二段解释声闻的四智。‘度生死畏者’，因为三界可能灭亡，所以说‘度生死畏’。这说明了尽智（知道一切烦恼已尽的智慧）。‘次第得解脱乐者’，理解梵行（清净的行为）而立下这样的念头：‘我已脱离生死恐怖’。这是解释所作已办智（知道该做的事情已经做完的智慧）。‘未来之世更不受三界身故，言不受生死苦也’，未来不再受三界之身，所以说不再受生死之苦。这是解释不受后有智（知道未来不再有轮回的智慧）。 ‘阿罗汉观察时以下’，总结归属于声闻。也可以说二智（尽智和无生智）各自有所得。‘观第一苏息处涅槃者’，过去在生死中沉没，现在得到涅槃，生死永远断绝，所以说‘第一苏息处’。 ‘彼先所得者’，四智（苦智、集智、灭智、道智）得到它。开始说‘先所得’，是因为它能产生后面的理解，所以说是‘地’（基础）。‘不愚于法者’，不迷惑于佛果。这是解释了解佛。‘是无余下说自知非极故，言自知得有余地也’，因为在‘是无余’（指涅槃）之后说自己知道并非到了极致，所以说自己知道还有剩余的境界。 ‘何以故，自知非究竟下言声闻缘觉乘，皆入佛乘故自知非极也’，为什么呢？因为在‘自己知道并非究竟’之后说声闻乘和缘觉乘，最终都要进入佛乘，所以自己知道并非到了极致。大乘就是佛乘，三乘实际上就是一乘，想要说明善就是大乘，声闻之人也就是菩萨。 ‘此中言知者，推寻理解，法华经中但破其教也’，这里说的‘知’，是推究理解，在《法华经》中只是破斥了他们的教法。‘自下言一乘者，即阿耨三菩提明般若也’，下面说的一乘，就是阿耨多罗三藐三菩提（无上正等正觉），说明般若（智慧）。‘即涅槃界者，解脱无异以下，解脱即法身也’，就是涅槃的境界，‘解脱没有差异’以下，解释解脱就是法身。所以说究竟的法身就是究竟的一乘。‘自下明无异故，言如来即法身也’，下面说明没有差异，所以说如来就是法身。佛果的善行圆满具备，所以称为究竟。本体极其常住，称为无边。不是念念生灭，称为不断。 ‘世尊已下大段第二明一果常孝’，世尊以下一大段，第二部分说明一果常恒。其中有两段说明意义。第一段从开始到‘有限依已来’，说明简别三宝。‘如来无限齐时住者，解常满足，来成正觉故言如来’，如来无限地同时存在，解释常恒满足，因为来成就正觉所以说如来。‘迳却不迁故云无限齐时住’，经历却不改变，所以说无限地同时存在。这说明了...