English
English version This path is definitely not a contaminated application (有漏加行). Because the contaminated habitual tendencies continue to produce unextinguished appearances. Application is directed towards seeking what is to be realized, and what is produced is not yet accomplished. Therefore, the afflictions to be abandoned by seeing (见所断) and the afflictions to be abandoned by cultivation (修所断), which are the latent tendencies of delusion regarding principle (迷理随眠), can only be correctly severed by the fundamental wisdom (根本智, fundamental non-discriminating wisdom) directly realizing the truth. The remaining afflictions to be abandoned by cultivation, which are the latent tendencies of delusion regarding phenomena (迷事随眠), can be correctly severed by both the fundamental wisdom and subsequent wisdom (后得智, wisdom attained after fundamental wisdom). Two, the bases for transformation (所转依). These are further divided into two: First, the seed-holding base (持种依), which refers to the ālaya-consciousness (阿赖耶识, storehouse consciousness). Because it can hold the seeds of defiled and pure dharmas, it serves as the basis for both defiled and pure dharmas. The holy path (圣道, path of enlightenment) transforms it, causing it to abandon defilement and attain purity. Although the nature arising from the remaining bases is also a basis, it cannot hold seeds, so it is not discussed here. Second, the base for delusion and enlightenment (迷悟依), which refers to Suchness (真如, the true nature of things). Because it can serve as the root of delusion and enlightenment, all defiled and pure dharmas arise dependent on it. The holy path transforms it, causing it to abandon defilement and attain purity. Although the others also mutually serve as the basis for delusion and enlightenment, they are not fundamental, so they are not discussed here. Three, what is to be abandoned by transformation (所转舍). These are further divided into two: First, what is to be abandoned by severing (所断舍), which refers to the seeds of the two obscurations (二障, afflictive and cognitive obscurations). When the true uninterrupted path (真无间道, wisdom that directly cuts off afflictions) manifests, the obstacle and its antidote are mutually opposed, and the obstacle is severed, never to be accomplished again. This is called abandonment. Because the seed of the obstacle is severed, the false clinging to self and phenomena (我法, the mistaken belief in a permanent self and independent phenomena) no longer arises. The clung-to self and phenomena do not correspond to false emotions, so it can also be said to be abandoned. Therefore, this is called abandoning the conceptually imputed (遍计所执, universally imputed nature). Second, what is to be discarded (所弃舍), which refers to the remaining contaminated (有漏, with afflictions) and inferior uncontaminated (无漏, without afflictions) seeds. When the vajra-like samādhi (金刚喻定, diamond-like concentration) of the path of liberation arises, it brings forth extremely perfect clarity, which can purify the ālaya-consciousness. Because these seeds are not the basis of the vajra-like samādhi, they are all to be discarded. After these seeds are discarded, the existing contaminated dharmas and inferior uncontaminated dharmas will ultimately not arise. Since they will never arise, it can also be said to be abandoned. Therefore, this is called abandoning the inferior dharmas of samsara (生死, cycle of birth and death) (舍生死劣法). Four, what is to be attained by transformation (所转得). These are further divided into two: First, what is to be manifested (所显得), which refers to the great nirvāṇa (大涅槃, ultimate liberation). Although it is originally pure in its own nature, it is obscured by adventitious defilements (客尘, adventitious defilements) and cannot manifest. When the true holy path arises, it severs these obstacles, causing its appearance to manifest, which is called attaining nirvāṇa. This is established dependent on Suchness, apart from obstacles, so its essence is the pure realm of dharma (清净法界). The meaning of nirvāṇa is distinguished into four types: First, the originally pure nirvāṇa of self-nature (本来自性清净涅槃), which refers to the Suchness principle of all phenomena. Although there are adventitious defilements, its nature is pure, possessing countless subtle qualities, without arising or ceasing, comparable to space. All sentient beings (有情, beings with consciousness) equally share it, and it is --------------------------------------------------------------------------------
Chinese
一切法不一不异。离一切相一切分别。寻思路绝言名道断。唯真圣者自内所证。其性本寂故名涅槃。二有余依涅槃。谓即真如出烦恼障。虽有微苦所依未灭。而障永寂故名涅槃。三无余依涅槃。谓即真如出生死苦。烦恼既尽余依亦灭。众苦永寂故名涅槃。四无住处涅槃。谓即真如出所知障。大悲般若常所辅翼。由斯不住生死涅槃。利乐有情穷未来际用。而常寂故名涅槃。一切有情皆有初一。二乘无学容前三。唯我世尊具四圆寂。如何善逝有有余依。虽无实依而有现似。或苦依尽说无余依。非苦依在说有余依。是故世尊可言具四。二乘无余虽无身智。而由彼证不说彼有。彼位唯有清净真如。离相堪然寂灭安乐。依斯说彼与佛无差。但无菩提利乐他业。故复说此与佛有异。既所知障亦障涅槃。如何但说是菩提障。应知圣教依胜用说。理实俱能通障二果。如是所说四涅槃中。唯后三种名所显得。二所生得。谓大菩提。此虽本来有能生种。而所知障碍故不生。由圣道力伏彼障故。令从种起名得菩提。起已相续穷未来际。此即四智相应心品。一大圆镜智相应心品。谓此心离诸分别。所缘行相微细难知。不妄不愚一切境相。性相清净离诸杂染。纯净圆德现种依持。能现能生身土智影。无间无转穷未来际。如大圆镜现众色像。二平等 现代汉语译本 一切法不一不异，超越一切表象和分别。思考的路径断绝，言语和名称也无法触及，只有真正的圣者才能从内心体验到。它的本质是寂静的，所以称为涅槃（Nirvana，寂灭）。 第二种是有余依涅槃（Sopadhisesa-nirvana，有残余的涅槃）。指的是真如（Tathata，如实）脱离了烦恼障（Klesavarana，烦恼的障碍）。虽然还有微小的痛苦所依附着，但障碍已经永远寂灭，所以称为涅槃。 第三种是无余依涅槃（Anupadhisesa-nirvana，无残余的涅槃）。指的是真如脱离了生死之苦。烦恼已经断尽，所依附的也已灭除，一切痛苦永远寂灭，所以称为涅槃。 第四种是无住处涅槃（Apratisthita-nirvana，不住留的涅槃）。指的是真如脱离了所知障（Jneyavarana，智慧的障碍）。大悲（Mahakaruna，伟大的慈悲）和般若（Prajna，智慧）常常辅助和护卫着它，因此不住留于生死和涅槃，利益和快乐有情众生直到未来无尽，作用却始终寂静，所以称为涅槃。一切有情众生都具有最初的一种涅槃。二乘（Sravakayana and Pratyekabuddhayana，声闻乘和缘觉乘）的无学（Asaiksa，无学果位）可以容纳前三种涅槃。只有我的世尊（Bhagavan，佛陀）才具备四种圆满的寂灭。 为什么善逝（Sugata，如来）会有有余依涅槃呢？虽然没有真实的所依，但有相似的显现。或者说，痛苦的所依已经断尽，所以说是无余依涅槃；不是说痛苦的所依还在，所以说是还有余依涅槃。因此，世尊可以被称为具备四种涅槃。二乘的无余依涅槃虽然没有身和智慧，但由于他们的证悟，不能说他们拥有。他们的境界只有清净的真如，远离表象，堪能安住，寂灭安乐。依据这一点来说，他们与佛没有差别。但他们没有菩提（Bodhi，觉悟）和利益他人的事业，所以又说他们与佛有差别。 既然所知障也能障碍涅槃，为什么只说是菩提的障碍呢？应该知道圣教是依据殊胜的作用来说的。实际上，所知障能够同时障碍两种果报。像这样所说的四种涅槃中，只有后三种是名相所显现的。 第二种是所生得，指的是大菩提。这虽然本来就有能生的种子，但由于所知障的障碍而不能产生。通过圣道的威力降伏了那个障碍，才使得它从种子中生起，所以称为得到菩提。生起之后，相续不断直到未来无尽。这就是与四智（Four Wisdoms，四种智慧）相应的心品。 第一种是大圆镜智（Adarsa-jnana，大圆镜智）相应的心品。这个心远离一切分别，所缘的境界和行相非常微细难以知晓。不虚妄不愚昧，一切境相的性相清净，远离各种杂染，纯净圆满的功德显现，作为各种种子的所依和保持。能够显现和产生身、土、智慧的影像，没有间断没有转变，直到未来无尽。就像大圆镜显现各种色像一样。 第二是平等性智（Samata-jnana，平等性智）。
English
English version All dharmas are neither one nor different. They are beyond all appearances and distinctions. The path of thought is cut off, and words and names cannot reach it. Only true sages can experience it from within. Its essence is quiescent, hence it is called Nirvana (Extinction). The second is Sopadhisesa-nirvana (Nirvana with remainder). It refers to the True Thusness (Tathata) that has emerged from the afflictive obscurations (Klesavarana). Although there is still a subtle basis of suffering remaining, the obscurations have been permanently extinguished, hence it is called Nirvana. The third is Anupadhisesa-nirvana (Nirvana without remainder). It refers to the True Thusness that has emerged from the suffering of birth and death. Afflictions are exhausted, and the remaining basis is also extinguished. All suffering is permanently extinguished, hence it is called Nirvana. The fourth is Apratisthita-nirvana (Non-abiding Nirvana). It refers to the True Thusness that has emerged from the cognitive obscurations (Jneyavarana). Great compassion (Mahakaruna) and wisdom (Prajna) constantly assist and protect it, therefore it does not abide in either samsara or nirvana, benefiting and bringing joy to sentient beings until the end of future time, yet its function is always quiescent, hence it is called Nirvana. All sentient beings possess the first type of Nirvana. The Arhats (Asaiksa) of the Two Vehicles (Sravakayana and Pratyekabuddhayana) can attain the first three types of Nirvana. Only my World-Honored One (Bhagavan) possesses all four perfect extinctions. Why would the Well-Gone One (Sugata) have Sopadhisesa-nirvana? Although there is no real basis, there is a similar manifestation. Or, it can be said that the basis of suffering has been exhausted, so it is called Anupadhisesa-nirvana; it is not that the basis of suffering is still present, so it is called Sopadhisesa-nirvana. Therefore, the World-Honored One can be said to possess all four types of Nirvana. Although the Anupadhisesa-nirvana of the Two Vehicles does not have body and wisdom, it cannot be said that they possess it because of their realization. Their state only has pure True Thusness, free from appearances, capable of abiding, quiescent, and blissful. Based on this, they are no different from the Buddha. But they do not have Bodhi (Enlightenment) and the work of benefiting others, so it is said that they are different from the Buddha. Since cognitive obscurations can also obstruct Nirvana, why are they only said to be an obstruction to Bodhi? It should be known that the holy teachings speak according to the most excellent function. In reality, cognitive obscurations can obstruct both results. The second is what is obtained, referring to Great Bodhi. Although there is originally a seed capable of producing it, it cannot arise due to the obstruction of cognitive obscurations. By the power of the holy path, that obstruction is subdued, so it arises from the seed, hence it is called obtaining Bodhi. After arising, it continues uninterrupted until the end of future time. This is the mind-quality corresponding to the Four Wisdoms. The first is the mind-quality corresponding to the Great Mirror Wisdom (Adarsa-jnana). This mind is free from all distinctions, and the objects and appearances it perceives are very subtle and difficult to know. It is not false or ignorant, and the nature and characteristics of all objects are pure, free from various impurities. Pure and perfect virtues manifest, serving as the basis and support for various seeds. It can manifest and produce the images of body, land, and wisdom, without interruption or transformation, until the end of future time. Just like a great mirror reflects various images. The second is the Wisdom of Equality (Samata-jnana). --------------------------------------------------------------------------------