Chinese
一句微妙而细密故。第二句言微细难智也。七住二乘所不逮故。第三句言非思量境界唯佛独究故。第四句言是智者所知十地绝分二乘莫测故。第五句言一切世间不能信也。何以故。一切世间所不能信下。言此说甚深如来之藏体。如来藏者是如来境界者释前智者所知也。非声闻缘觉所知者。释前非思量境界也。如来藏处以下。说藏为谛藏甚深故帝亦甚深。还以五句来证无异于前也。 若于无量烦恼藏以下。第八法身章所以。次来者欲明佛性隐在烦恼之中名之为藏。显则无方应用名为法身故次之也。无量烦恼藏者。由此烦恼覆彰故。当常如来不得现用故。名烦恼为藏。佛性温积万德亦名为如来藏也。今解若于无量烦恼藏所缠如来藏体生解明白不疑惑者。于出无量烦恼藏法身亦无疑惑也。何以而然。佛性隐在烦恼之下实莫难知。以能玄解不谬者。出无量烦恼法身万善昞着何容不达。故言法身。亦无疑惑也。此双开两章。自下将欲并烦恼明四谛甚深也。于说如来藏还举第七章。如来法身举第八章。不思议佛境界者应身也。方便说者亦可是三乘也。于此四法心得决定解者。此人则能信解说二圣谛。所以然者。若论如来藏。法身则是无作四圣谛。若解佛境界及方便说。即是有作四圣谛故。能解于四法者。则能知说二圣谛也。 现代汉语译本：第一句说明其微妙而细密。第二句说明其微细难以理解，因为七住位的声闻和缘觉都无法达到。第三句说明这不是思量分别的境界，只有佛才能究竟明白。第四句说明这是智者所能知晓的，十地菩萨才能略有领会，二乘圣者无法测度。第五句说明一切世间都难以相信。为什么呢？因为一切世间都不能相信以下所说的甚深如来藏体。如来藏就是如来的境界，解释了前面所说的‘智者所知’。‘非声闻缘觉所知’，解释了前面所说的‘非思量境界’。‘如来藏处’以下，说明如来藏是真谛之藏，非常深奥，所以说甚深。仍然用五句话来证明，与前面没有不同。 如果对于被无量烦恼藏所缠绕的如来藏体生起理解，明白而不疑惑，那么对于从无量烦恼藏中显现的法身也不会有疑惑。为什么会这样呢？因为佛性隐藏在烦恼之下，实在难以知晓。如果能够玄妙地理解而不出错，那么从无量烦恼中显现的法身，万善昭著，怎么会不明白呢？所以说对于法身也不会有疑惑。这里同时开启了两个章节。接下来想要并用烦恼来说明四圣谛的甚深。在说到如来藏时，还提到了第七章。如来法身提到了第八章。‘不思议佛境界’指的是应身。‘方便说’也可以指三乘教法。对于这四法心得决定解的人，这个人就能信解所说的二圣谛。之所以这样，是因为如果谈论如来藏，法身就是无作四圣谛。如果理解佛境界和方便说，就是有作四圣谛。能够理解这四法的人，就能知道所说的二圣谛。
English
English version: The first sentence explains its subtlety and fineness. The second sentence explains its subtlety and difficulty to understand, because the Arhats and Pratyekabuddhas of the seventh stage cannot reach it. The third sentence explains that this is not a realm of thought and discrimination, only the Buddha can ultimately understand it. The fourth sentence explains that this is what the wise can know, Bodhisattvas of the ten Bhumis can comprehend a little, and the two vehicles (Arhats and Pratyekabuddhas) cannot fathom it. The fifth sentence explains that all the world finds it hard to believe. Why? Because all the world cannot believe the profound Tathagatagarbha ('Tathagata womb' or 'Buddha nature') that follows. The Tathagatagarbha is the realm of the Tathagata (the 'Thus Come One', an epithet of the Buddha), explaining what was said earlier, 'known by the wise'. 'Not known by the Sravakas (hearers) and Pratyekabuddhas (solitary realizers)', explaining what was said earlier, 'not a realm of thought'. 'The place of the Tathagatagarbha' and below, explains that the Tathagatagarbha is the treasury of truth, very profound, therefore it is said to be profound. It still uses five sentences to prove that it is no different from before. If one develops understanding of the Tathagatagarbha body entangled in the immeasurable treasury of afflictions, understanding it clearly without doubt, then one will also have no doubt about the Dharmakaya ('body of the Dharma', the ultimate nature of reality) manifested from the immeasurable treasury of afflictions. Why is this so? Because the Buddha-nature is hidden beneath the afflictions, and it is truly difficult to know. If one can understand it mysteriously without error, then the Dharmakaya manifested from the immeasurable afflictions, with its myriad virtues shining brightly, how could one not understand it? Therefore, it is said that one will also have no doubt about the Dharmakaya. Here, two chapters are opened simultaneously. Next, it is intended to use afflictions to explain the profundity of the Four Noble Truths. When talking about the Tathagatagarbha, the seventh chapter is also mentioned. The Tathagata's Dharmakaya mentions the eighth chapter. 'The inconceivable realm of the Buddha' refers to the Nirmanakaya ('transformation body'). 'Skillful means' can also refer to the teachings of the Three Vehicles. A person who has a definite understanding of these four dharmas can believe and understand the two Noble Truths that are spoken of. The reason for this is that if we talk about the Tathagatagarbha, the Dharmakaya is the uncreated Four Noble Truths. If we understand the Buddha's realm and skillful means, then it is the created Four Noble Truths. A person who can understand these four dharmas can know the two Noble Truths that are spoken of. --------------------------------------------------------------------------------
Chinese
如是难知难解。谓说。圣谛者。无作圣谛名为难知。有作圣谛称曰难解也。何等为说以下。问其名将欲解其义。下言谓说作圣谛无作圣谛义者。此二以为章门也。三界之中声闻修行。观苦集灭道尽三界惑道成无著以为至极。自言所作事办。是故如来夺其无作之心言。更有胜妙四谛可造故。名三界四谛以为作也。三界外修行苦集灭道事究竟之时。更无所可行还彼地以为无作四圣谛也。说作圣谛义者以下。释前第一章门。是说有量者。限齐三界而说故。言有量四圣谛也。何以故者。释何以故为于声闻限量说四也。下言二乘之人非是因他。能知一切苦等故限量说也。亦可因他知者不能知一切苦也。知苦既不周。灭成亦不尽故。言不能断。一切集证灭修道也。是故限量说也。以是义故。世尊有有为生死无为生死。受三界分段生死竟。更当为变易生死所为故。还名分段生死作有为生死。受变易生死更不为生死所为。是故即名变易作无为生死也。涅槃亦如是者。得声闻涅槃竟。更有佛涅槃可得故。名声闻所得作有余涅槃也。获得佛果竟无可得故。即名如来所得。作无余涅槃。作说无作圣谛以下。前第二章门欲明苦集经通金刚灭道该罗佛果当理而说。非是悲情为物名为无作也。是说无量者。法相尘沙边不可得故。言无量四圣谛义也。 现代汉语译本 如是甚深难知难解。所谓‘圣谛’（Arya-satya，四圣谛）者，‘无作圣谛’名为难知，‘有作圣谛’称作难解。‘何等为说’以下，是问其名称，将要解释其意义。下文说‘所谓说作圣谛、无作圣谛义者’，以此二者作为章节的纲领。 三界之中的声闻乘修行者，观察苦、集、灭、道，断尽三界之中的迷惑，证得无著（Arhant，阿罗汉）果位作为最终目标，自认为所作已办。因此，如来破除他们这种认为没有更高境界的想法，说还有更殊胜的四圣谛可以修造，所以称三界之内的四圣谛为‘有作’。在三界之外修行苦、集、灭、道，当事情究竟圆满之时，再也没有什么可以修行的，回归到那个境界，就称为‘无作四圣谛’。 ‘说作圣谛义者’以下，解释前面第一个章节的纲领。‘是说有量者’，因为局限于三界之内而说，所以说是有量的四圣谛。‘何以故者’，解释为什么只为声闻乘说四圣谛。下文说，二乘之人并非依靠他人，就能知晓一切苦等，所以只为他们说四圣谛。也可以说，依靠他人而知晓的人，不能知晓一切苦。因为知苦不全面，所以灭的成就也不彻底，因此说不能断一切集，证灭，修道。所以只为他们说四圣谛。 因为这个缘故，世尊有‘有为生死’和‘无为生死’。承受三界之内的分段生死之后，还要为了变易生死而努力，所以仍然称为分段生死，是‘有为生死’。承受变易生死之后，不再为了生死而努力，所以就称为变易生死，是‘无为生死’。涅槃也是这样，证得声闻涅槃之后，还有佛的涅槃可以证得，所以称声闻所证得的为‘有余涅槃’。获得佛果之后，没有什么可以再获得的，就称为如来所证得的‘无余涅槃’。 ‘作说无作圣谛’以下，是前面第二个章节的纲领，想要说明苦、集二谛贯通金刚喻定，灭、道二谛涵盖罗汉和佛果，合乎真理而说，不是出于悲悯之情为了救度众生，这称为‘无作’。‘是说无量者’，因为法相如尘沙般众多，没有边际可以寻得，所以说是无量的四圣谛之义。
English
English version Thus, it is difficult to know and difficult to understand. What is meant by 'Holy Truths' (Arya-satya)? 'Non-action Holy Truths' are called difficult to know, and 'Action Holy Truths' are called difficult to understand. 'What is meant by saying' below, is asking about the name, intending to explain its meaning. The following says 'What is meant by saying Action Holy Truths and Non-action Holy Truths', using these two as the outline of the chapters. Among the Shravakas (Śrāvaka, Hearers) practicing within the Three Realms, they observe suffering, accumulation, cessation, and the path, exhausting the delusions within the Three Realms, attaining the state of Arhat (Arhant, Worthy One) as the ultimate goal, claiming that what needs to be done is done. Therefore, the Tathagata (Tathāgata, Thus Come One) dispels their notion that there is nothing higher, saying that there are even more excellent Four Holy Truths that can be cultivated, so the Four Holy Truths within the Three Realms are called 'Action'. When cultivating suffering, accumulation, cessation, and the path outside the Three Realms, when things are completely fulfilled, there is nothing more to cultivate, returning to that state, it is called 'Non-action Four Holy Truths'. 'What is meant by saying Action Holy Truths' below, explains the outline of the first chapter. 'It is said to be limited', because it is spoken within the confines of the Three Realms, so it is said to be the limited Four Holy Truths. 'Why is that so', explains why the Four Holy Truths are only spoken for the Shravakas. The following says that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not dependent on others, they can know all suffering, etc., so the Four Holy Truths are only spoken for them. It can also be said that those who know through others cannot know all suffering. Because the knowledge of suffering is not comprehensive, the achievement of cessation is also not thorough, therefore it is said that they cannot cut off all accumulation, realize cessation, and cultivate the path. Therefore, the Four Holy Truths are only spoken for them. For this reason, the World-Honored One has 'conditioned birth and death' and 'unconditioned birth and death'. After enduring the segmented birth and death within the Three Realms, one must still strive for transformational birth and death, so it is still called segmented birth and death, which is 'conditioned birth and death'. After enduring transformational birth and death, one no longer strives for birth and death, so it is called transformational birth and death, which is 'unconditioned birth and death'. Nirvana (Nirvāṇa, extinction) is also like this, after attaining Shravaka Nirvana, there is still Buddha Nirvana to be attained, so what the Shravakas attain is called 'Nirvana with remainder'. After attaining Buddhahood, there is nothing more to be attained, so what the Tathagata attains is called 'Nirvana without remainder'. 'Making the statement of Non-action Holy Truths' below, is the outline of the second chapter, wanting to explain that the Truths of Suffering and Accumulation penetrate the Vajra Samadhi (Vajra Samādhi, Diamond Concentration), and the Truths of Cessation and the Path encompass Arhats and Buddhahood, speaking in accordance with the truth, not out of compassion to save sentient beings, this is called 'Non-action'. 'It is said to be immeasurable', because the Dharmas (Dharma, teachings) are as numerous as dust and sand, and no boundary can be found, so it is said to be the meaning of the immeasurable Four Holy Truths. --------------------------------------------------------------------------------
Chinese
下释何以故为菩萨无限量而说解言。能以自力知一切受苦等故无限量说。如是八圣谛如来住望正是四谛汝涅槃经言。所未说法已论之事皆悉洛在四谛圣中故。言如来说四圣谛也。如是八圣谛如来为小根之人。说有作四圣谛也。如是无作圣谛。唯如来穷尽其原故。言事究竟。此章门非罗汉等事究竟亦是章。何以声闻辟支事非究竟下。言非下中上法得涅槃故。声闻等不究竟。三乘之人所得涅槃。有上中下之殊故。于无作四圣谛事非究竟也。下释前第一章门。何故如来于无作四圣谛事究竟下。言一切如来知一切未来苦来苦无边。唯如来知尽故。佛于苦谛事究竟也。断一切烦恼者。总举五住地惑。上上烦恼者。单言恒沙烦恼所摄受一切集者。摄因则得无明住地。收果于得四住地故言所摄受一切集也。自下明如来。于灭谛中事究竟。明无或尽变易患亡故。言灭一切意生身阴也。略结最后或灭。当知三界分段已亡故。言一切苦灭作证也。世尊已下广明常住体无或累名为性灭。非坏法故名为苦灭者。体无万相名之为灭故。非坏法之灭也。所言苦灭已下六句。前三明无始。后三明无终本有故。今有故言无始。非工匠所造名为无作。为物所为者可起在于现。既不可起造亦不可起。在于现在故言无起也。次下三句明无终。一有常有言无尽体 现代汉语译本： 下面解释为什么对于菩萨无作四圣谛，却要宣说和解释。因为能够凭借自身的力量了解一切所承受的痛苦等等，所以宣说无作四圣谛。就像八圣谛，如来所住望的正是四谛。《涅槃经》说：‘所未曾说和已经讨论的事情，都包含在四谛之中。’所以说如来说四圣谛。像这样，八圣谛是如来为小根器的人宣说的有作四圣谛。像这样，无作圣谛，只有如来才能彻底穷尽其根源，所以说是事究竟。这个章门不是阿罗汉等的事究竟，也是一个章门。为什么声闻、辟支佛的事不是究竟呢？下面说，因为不是以下、中、上法而得涅槃，所以声闻等不究竟。三乘之人所得的涅槃，有上、中、下的区别，所以在无作四圣谛的事上不是究竟的。 下面解释前面第一章门。为什么如来在无作四圣谛的事上是究竟的呢？下面说，一切如来知道一切未来之苦，未来之苦是无边的，只有如来才能完全知晓，所以佛在苦谛的事上是究竟的。‘断一切烦恼者’，总括了五住地惑。‘上上烦恼者’，单指恒沙烦恼所摄受的一切集。摄因则得到无明住地，收果则得到四住地，所以说‘所摄受一切集’。 下面说明如来在灭谛中事究竟。说明没有或者穷尽，变易患亡，所以说灭一切意生身阴。简略地总结最后或者灭，应当知道三界分段生死已经灭亡，所以说‘一切苦灭作证’。世尊以下，广泛地说明常住的本体没有或者累积，名为性灭。不是坏法，所以名为苦灭，本体没有万相，名为灭，所以不是坏法的灭。 所说的苦灭以下六句，前三句说明无始，后三句说明无终，本来就有，现在也有，所以说无始。不是工匠所造，名为无作。被外物所为的，可以兴起于现在。既然不可兴起造作，也不可兴起于现在，所以说无起。接下来三句说明无终。一有常有，说的是无尽的本体。