English
English version 'Dwelling in the thought of fear and dread is like a person holding a sword, intending to harm oneself' (The Two Vehicles have not completely relinquished 'existence' (有), nor have they completely relinquished 'non-existence' (无), and they are fearful of the profound realm of 'non-action' (无行)). Therefore, an Arhat does not have ultimate bliss (When 'existence' and 'non-existence' are forever exhausted, and the body and mind are tranquil and serene, reaching 'non-form and non-action' (无相无为) is called ultimate. An Arhat has not yet reached this state, so there is still fear). Why is this so (Having already attained the title of 'ultimate,' why is there no ultimate bliss)? World Honored One, it is because of relying without seeking reliance, just as sentient beings have no reliance and seek refuge because of various fears, an Arhat relies on the Tathagata because of fear (There is nothing to rely on except the Buddha alone. Sentient beings are not enlightened, so they are fearful everywhere; the gradual enlightenment of the Small Vehicle has not reached the ultimate). World Honored One, Arhats and Pratyekabuddhas still have fear (The above spoke of the meaning of returning to the Great Vehicle, so it speaks universally of the Hearers' Vehicle. The following explains the actions of not completely eradicating fear, therefore including the Two Vehicles). Therefore, Arhats and Pratyekabuddhas still have residual birth-dharmas that have not been exhausted, so there is still birth (Although the ultimate of the Two Vehicles has four practices, it is called Nirvana, but in reality, it is 'non-action.' Because there is still a residue of 'existence,' there are dharmas, there is birth, and birth has not been exhausted). There is still residual Brahma-conduct accomplished, so it is not pure (Although understanding has exhausted 'existence,' it has not exhausted 'non-existence.' If 'existence' and 'non-existence' are exhausted, then it is called pure). The matter is not completely finished, so there should be something to be done (Enlightenment has not exhausted the root, there must be expedient understanding as something to be done). Not having crossed to the other shore, so there should be something to be cut off (The continuation of future existence, there must be further cutting off. This above is that the four wisdoms still have residue. The first two sentences explain that what is exhausted has not been exhausted, the last two sentences explain the further arising of non-birth. Because of not exhausting and arising, therefore future existence is not exhausted). Because of not cutting off, therefore being far from the realm of Nirvana (The continuation of future existence, then birth and death are endless, so being far from Nirvana). Why is this so (The above five sentences were originally the title of 'no residue,' why is it now said that there is residue)? Only the Tathagata, worthy of offerings, perfectly enlightened, can attain Parinirvana, accomplishing all merits, therefore Arhats and Pratyekabuddhas cannot accomplish all merits, saying that they attain Nirvana is the Buddha's expedient teaching (Revealing the ultimate to show that there is still residue, the consciousness is extinguished, the principle reaches the ultimate, called perfect enlightenment, the extinction of form without extinction, called attaining Nirvana. Nirvana is the title of exhausting 'existence,' called all, exhausting 'existence' and 'non-existence,' then 'my birth is exhausted,' the Two Vehicles cannot exhaust 'existence' and accept the title of Nirvana, it is using the ultimate title to guide the initial, from a distant place to jointly reach non-birth, even if birth has not been exhausted). --------------------------------------------------------------------------------
Chinese
尽释上生有余也)唯有如来得般涅槃成就无量功德故阿罗汉辟支佛成就有量功德言得涅槃者是佛方便(穷无为无量行能穷无明梵行已立。释上梵行不纯也)唯有如来得般涅槃成就不可思议功德故阿罗汉辟支佛成就思议功德言得涅槃者是佛方便(不可思议者有无圆通之称。若行能图通即所作已办。释上当有所作)唯有如来得般涅槃一切所应断过皆悉断灭成就第一清净阿罗汉辟支佛有余过非第一清净言得涅槃者是佛方便(尽一切相续为断灭。即后有无余释上当有所断)唯有如来得般涅槃为一切众生之所瞻仰出过阿罗汉辟支佛菩萨境界是故阿罗汉辟支佛去涅槃界远(修前四德出过三乘二乘未能释。上去涅槃界远始终既显。则有余明矣)。 言阿罗汉辟支佛观察解脱四智究竟得苏息处者亦是如来方便有余不了义说(此三句先言究竟。今将明此三有余开下三章之义。是以列之观察解脱开烦恼有。余四智究竟开所知有余得苏息处。开死之有余也)何以故(理既未周。何以为说究竟)有二种死何等为二谓分段死不思议变易死(下释离分段为苏息处。断四住地为解脱观。有作四谛为四智。此之三义于粗中得周。是以方便尽称究竟。此初即死之有余我生已尽义通四门。是故今者但明死有余也)分段死者谓虚伪众生不思议变易死者谓 现代汉语译本：完全舍弃了上生（指从欲界天到色界天的众生）还有剩余的说法。只有如来才能证得般涅槃，成就无量功德。所以阿罗汉和辟支佛成就的功德是有限量的。说他们得到涅槃，只是佛的方便说法。（穷尽无为，无量行，能够穷尽无明，梵行已经确立。解释了上面所说的梵行不纯。）只有如来才能证得般涅槃，成就不可思议的功德。所以阿罗汉和辟支佛成就的是可以思议的功德。说他们得到涅槃，只是佛的方便说法。（不可思议是指有和无圆融通达的状态。如果修行能够图谋通达，那就是所作已办。解释了上面所说的当有所作。）只有如来才能证得般涅槃，一切应该断除的过失都完全断灭，成就第一清净。阿罗汉和辟支佛还有剩余的过失，不是第一清净。说他们得到涅槃，只是佛的方便说法。（穷尽一切相续，才能完全断灭，也就是后有无余。解释了上面所说的当有所断。）只有如来才能证得般涅槃，为一切众生所瞻仰，超出阿罗汉、辟支佛和菩萨的境界。所以阿罗汉和辟支佛距离涅槃的境界还很远。（修行前面的四种功德，才能超出三乘。二乘未能做到。解释了上面所说的距离涅槃境界还很远，始终既然已经显现，那么有余的说法就很明显了）。 说阿罗汉和辟支佛观察解脱，四智究竟，得到苏息之处，这也是如来的方便有余不了义的说法。（这三句话先说究竟，现在将要说明这三者还有剩余，开启下面三章的意义。因此列出观察解脱，开启烦恼有余；四智究竟，开启所知有余；得到苏息之处，开启死之有余。）为什么呢？（道理既然还不周全，怎么能说是究竟呢？）有两种死，哪两种呢？就是分段死和不思议变易死。（下面解释离开分段死是苏息之处，断四住地是解脱观，有作四谛是四智。这三种意义在粗浅的层面是周全的，所以方便地称作究竟。这最初的‘我生已尽’的意义贯通四门。所以现在只说明死有余。）分段死是指虚伪的众生，不思议变易死是指...
English
English version: Completely abandoning the statement that there is still remainder in rebirth (referring to beings from the desire realm to the form realm). Only the Tathagata can attain Parinirvana and achieve immeasurable merits. Therefore, the merits achieved by Arhats and Pratyekabuddhas are limited. Saying that they have attained Nirvana is just a convenient teaching of the Buddha. (Exhausting non-action, immeasurable practices, being able to exhaust ignorance, the pure conduct has been established. Explains the above-mentioned impure pure conduct.) Only the Tathagata can attain Parinirvana and achieve inconceivable merits. Therefore, Arhats and Pratyekabuddhas achieve conceivable merits. Saying that they have attained Nirvana is just a convenient teaching of the Buddha. (Inconceivable refers to the state of perfect and unobstructed fusion of existence and non-existence. If practice can seek to achieve unobstructedness, then what needs to be done is already done. Explains the above-mentioned 'there is still something to be done.') Only the Tathagata can attain Parinirvana, and all the faults that should be eliminated are completely eliminated, achieving the first purity. Arhats and Pratyekabuddhas still have remaining faults and are not the first purity. Saying that they have attained Nirvana is just a convenient teaching of the Buddha. (Exhausting all continuity is to completely eliminate, which is the remainder of future existence. Explains the above-mentioned 'there is still something to be eliminated.') Only the Tathagata can attain Parinirvana, and is admired by all beings, surpassing the realms of Arhats, Pratyekabuddhas, and Bodhisattvas. Therefore, Arhats and Pratyekabuddhas are far from the realm of Nirvana. (Practicing the previous four virtues can surpass the Three Vehicles. The Two Vehicles have not achieved this. Explains the above-mentioned 'far from the realm of Nirvana,' since the beginning and end have already been revealed, then the statement of 'remainder' is very clear). Saying that Arhats and Pratyekabuddhas observe liberation, the four wisdoms are ultimate, and they attain a place of rest, this is also a convenient and incomplete teaching of the Tathagata. (These three sentences first say 'ultimate,' and now they will explain that these three still have remainder, opening up the meaning of the following three chapters. Therefore, listing observation and liberation opens up the remainder of afflictions; the ultimate four wisdoms open up the remainder of what is knowable; attaining a place of rest opens up the remainder of death.) Why? (Since the principle is not yet complete, how can it be said to be ultimate?) There are two kinds of death, what are the two? They are segmented death (分段死, Fenduanshi) and inconceivable transformation death (不思议变易死, Busi yi bianyi si). (The following explains that leaving segmented death is a place of rest, cutting off the four abodes is the view of liberation, having the creation of the four noble truths is the four wisdoms. These three meanings are complete at a superficial level, so they are conveniently called ultimate. This initial meaning of 'my birth is exhausted' penetrates the four doors. Therefore, now only the remainder of death is explained.) Segmented death refers to false beings, inconceivable transformation death refers to... --------------------------------------------------------------------------------
Chinese
阿罗汉辟支佛大力菩萨意生身(分段者有无差别之相也。夫从因得果。果随因名。是以妄取有无之因得差别。有无之报称分段生死。空解无相得不思议之报。而报未穷宗故。有转变之理。称不思议变易死取类于心。是以言意生身也)乃至究竟无上菩提(菩提寂灭永离斯患故曰究竟。降斯以还从之致变未能无也)二种死中以分段死故说阿罗汉辟支佛智我生已尽(二乘之智已尽妄取之或故。无分段生也)得有余果证故说梵行已立(有尽中之悟说梵行已立)凡夫人天所不能办七种学人先所未作虚伪烦恼断故说所作已办(唯有二乘果。智能尽虚伪。降此以还所未辨也)阿罗汉辟支佛所断烦恼更不能受后有故说不受后有(已尽之种不复得果实于方将故曰不受后有)非尽一切烦恼亦非尽一切受生故说不受后有(明尽种子之未周故。令方生之不已因果相续结后有有余也)何以故有烦恼是阿罗汉辟支佛所不能断(恐怖生死起由妄或故。次明烦恼有余也。或有精粗二轮。唯大觉所明非二乘能断。理虽幽玄。且试言之耳。夫生死幽旷莫寻其始常寂虚微靡识其终。虽始终难明。而趣之有由。生死出于相心涅槃在于妙悟。悟未穷宗无非相或。一者妄有。二者妄无。妄有为粗。妄无为细。若悟理除昏断粗至细。二乘未尽于无故。有所不断即无明住 现代汉语译本 阿罗汉（Arhat，已断除所有烦恼，达到涅槃境界的修行者）辟支佛（Pratyekabuddha，无师自悟的觉者）大力菩萨（Mahasattva，发大心的菩萨）的意生身（Manomayakaya，由意念所生的身，在此指分段生死和变易生死有差别。从因得到果，果随因名。因此，妄取有无的因导致差别，有无的报应称为分段生死。空解无相得到不可思议的报应，但报应未穷尽根本，所以有转变的道理，称为不可思议变易死，其根源在于心，所以说是意生身），乃至究竟无上菩提（Anuttara-samyak-sambodhi，指达到寂灭，永远脱离苦患的境界，所以说是究竟。未达到此境界之前，还会发生转变，不能完全避免生死）。 在两种死中，因为分段死，所以说阿罗汉、辟支佛的智慧认为‘我生已尽’（因为二乘的智慧已经断尽了妄取，所以没有分段生死）。因为得到有余果证，所以说‘梵行已立’（在断尽烦恼中有所领悟，所以说梵行已立）。凡夫人天所不能做到的七种学人先前没有做到的，因为断除了虚伪烦恼，所以说‘所作已办’（只有二乘果位，智能断尽虚伪。未达到此果位，还有未辨明的）。 阿罗汉、辟支佛所断的烦恼，更不能再受后有，所以说‘不受后有’（已经断尽的种子，不会再结果实，所以说不受后有）。并非断尽一切烦恼，也并非断尽一切受生，所以说‘不受后有’（说明断尽种子尚未圆满，所以还会产生因果相续，结后有，还有剩余）。 为什么说有烦恼是阿罗汉、辟支佛所不能断的呢？（因为对生死的恐怖源于妄想迷惑，所以接下来说明烦恼还有剩余。烦恼有精粗二轮，只有大觉者才能明白，不是二乘所能断的。道理虽然幽深玄妙，姑且试着说说。生死幽深广阔，无法寻找到它的开始，常寂虚微，无法认识它的终结。虽然始终难以明白，但趣向生死是有原因的。生死出于相心，涅槃在于妙悟。悟未穷尽根本，无非是相或。一是妄有，二是妄无。妄有为粗，妄无为细。如果悟理除昏，断粗至细，二乘未尽于无，所以有所不断，即无明住地。）