T85n2763_挾注勝鬘經
大正藏第 85 冊 No. 2763 挾注勝鬘經
No. 2763 [cf. No. 353]
挾注勝鬘經
法有無量無邊功德□□□□□(得無□□□□□益功德同無相□□□□自此以來明有大利益。今舉智辯無相結攝受無邊)。
佛告勝鬘汝今更說一切諸佛所說攝受正法(得理□□□□□□□□□說名一乘將明空解。即是出相故命更說之)勝鬘白佛言善哉世尊唯然受教(攝受淵曠求或無崖命演斯利得不說乎)即白佛言世尊攝受正法者是摩訶衍(攝受空解。即大乘出相)何以故(三乘空解何以即之一大)摩訶衍者出生一切聲聞緣覺世間出世間善法(三乘空解皆從理出。理出無出悟即同入同入無入故無不入。一三之義得不然也)世尊如阿耨大池出八大河如是摩訶衍出生一切聲聞緣覺世間出世間善法(泉源淵曠滿隨通流。流從處異。不異水也。猶空心淵博得隨脩名。名從修異。虛解常同。同從出異出無不同)世尊。又如一切種子皆依于地而得生長。如是一切聲聞緣覺世間出世間善法依于大乘而得增長(其生無異長亦同之)。是故世尊。住于大乘攝受大乘即住於二乘攝受二乘一切世間出世間善法(以理統名則名無異也)。如世尊說六處。何等為六。謂正法住正法滅波羅提木叉比
【現代漢語翻譯】 現代漢語譯本： 大正藏第 85 冊 No. 2763 挾注勝鬘經
No. 2763 [cf. No. 353]
挾注勝鬘經
法具有無量無邊的功德。（獲得無[缺失][缺失][缺失][缺失]益功德，與無相[缺失][缺失][缺失][缺失]相同，自此以後說明有大利益。現在舉出智辯無相，總結概括無邊功德）。
佛告訴勝鬘夫人：『你現在再說一切諸佛所說的攝受正法（獲得真理[缺失][缺失][缺失][缺失][缺失][缺失][缺失][缺失]說名為一乘，將要闡明空解。這就是出離表相，所以命你再說）。』勝鬘夫人稟告佛說：『很好，世尊，我願意接受教誨（攝受深遠廣闊，尋求或許沒有邊際，命我闡述這種利益，難道可以不說嗎）。』隨即稟告佛說：『世尊，攝受正法就是摩訶衍（Mahayana，大乘）（攝受空解，就是大乘出離表相）。』為什麼呢（三乘的空解，為什麼就歸於一大呢）？摩訶衍能出生一切聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，不依師教，自身觀因緣而悟道者）、世間和出世間的善法（三乘的空解都從真理而出。真理而出沒有出，覺悟就相同進入，相同進入沒有進入，所以沒有不進入。一和三的意義難道不是這樣嗎）。世尊，就像阿耨大池（Anavatapta，傳說中位於雪山中的大湖）流出八大河一樣，摩訶衍能出生一切聲聞、緣覺、世間和出世間的善法（泉源深遠廣闊，充滿而隨之流通。流通之處不同，但水性沒有不同。猶如空心淵博，能夠隨著修行而得名。名稱從修行不同而來，虛解常常相同。相同從出處不同而來，出處沒有不同）。世尊，又像一切種子都依靠土地而得以生長一樣，一切聲聞、緣覺、世間和出世間的善法都依靠大乘而得以增長（它們的出生沒有不同，成長也相同）。因此，世尊，安住于大乘，攝受大乘，就是安住於二乘，攝受二乘，以及一切世間和出世間的善法（以真理來統領名稱，那麼名稱就沒有不同了）。就像世尊所說的六處。哪六處呢？就是正法住、正法滅、波羅提木叉（Pratimoksa，戒律）比[缺失]
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2763, Annotated Srimala Sutra
No. 2763 [cf. No. 353]
Annotated Srimala Sutra
The Dharma has immeasurable and boundless merits. (Obtaining no [missing][missing][missing][missing] benefits and merits, the same as no form [missing][missing][missing][missing], from now on, it is clear that there are great benefits. Now, citing the wisdom of no form, summarizing and encompassing boundless merits).
The Buddha told Queen Srimala: 'Now, tell me again about the Dharma that all Buddhas speak of, which is the acceptance of the true Dharma (obtaining the truth [missing][missing][missing][missing][missing][missing][missing][missing] is called the One Vehicle, which will clarify the understanding of emptiness. This is to leave the appearance, so I ask you to speak again).' Queen Srimala said to the Buddha: 'Excellent, World Honored One, I am willing to receive your teachings (acceptance is profound and vast, seeking perhaps without limit, commanding me to explain this benefit, how can I not speak of it).' Then she said to the Buddha: 'World Honored One, the acceptance of the true Dharma is the Mahayana (Great Vehicle) (acceptance of the understanding of emptiness, which is the appearance of the Mahayana).' Why is that (the understanding of emptiness of the Three Vehicles, why does it belong to the One Great Vehicle)? The Mahayana gives rise to all Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), worldly and transcendental good dharmas (the understanding of emptiness of the Three Vehicles all comes from the truth. The truth that comes out has no exit, enlightenment is the same entry, the same entry has no entry, so there is no non-entry. Is the meaning of one and three not so)? World Honored One, just as the Anavatapta (a legendary lake in the Himalayas) gives rise to the eight great rivers, the Mahayana gives rise to all Sravakas, Pratyekabuddhas, worldly and transcendental good dharmas (the source is profound and vast, full and flowing. The flow is different from the place, but the nature of water is not different. It is like an empty heart being profound, able to be named according to practice. The name comes from different practices, but the empty understanding is always the same. The same comes from different origins, and the origins are not different). World Honored One, just as all seeds rely on the earth to grow, all Sravakas, Pratyekabuddhas, worldly and transcendental good dharmas rely on the Mahayana to grow (their birth is not different, and their growth is the same). Therefore, World Honored One, dwelling in the Mahayana, accepting the Mahayana, is dwelling in the Two Vehicles, accepting the Two Vehicles, and all worldly and transcendental good dharmas (using truth to lead the name, then the name is no different). Just like the six places the World Honored One spoke of. What are the six places? They are the abiding of the true Dharma, the extinction of the true Dharma, the Pratimoksa (precepts) of the [missing]'
尼出家受具足為大乘故說此六處(夫一極之道非小心所尋故。以權三之名密詮一致。是以向說三乘出於一極。今明指大作小則期通於大。大通非小乃所謂大也)何以故(大小不同。何以說小為大)正法住者為大乘故說大乘住者即正法住正法滅者為大乘故說大乘滅者即正法滅(空理湛然古今不變。顯之為住。隱則為滅。豈離大乘別有住滅)波羅提木叉比尼此二法者義一名異(遮犯為木叉。治犯為比尼。此二俱是大乘之義。而施小乘之稱故曰名異。名異理一。是以即之大乘)比尼者即大乘學(遮治離相即大乘學也)何以故(遮治本出於小。何以即之大也)以依佛出家而受具足(依大說小無別小也。舍異為出家。得理為具足)是故說大乘威儀戒是比尼是出家是受具足(小無別小故以大為小)是故阿羅漢無別出家受具足何以故阿羅漢依如來出家受具足故(因無別從起則同趣。是以六處之義無非大乘)。
阿羅漢歸依于佛阿羅漢有恐怖(上說乘之開合明理一無殊。下明悟一出相有盡不盡。盡稱乘雲無餘。不盡名乘雲有餘。有餘有四種。一怖畏。二生死。三煩惱。四所知。此初明恐怖有餘。夫修一乘出相者。為求無為之樂 得之未極。由懷怖心為息。此心是以仰依大覺)何以故(經言羅漢已得無為有何怖也)阿羅漢於一切無
【現代漢語翻譯】 現代漢語譯本：尼出家受具足戒是爲了大乘的緣故，所以才說這六處（丈夫所追求的至極之道，不是小乘心量所能尋覓的。因此用權巧的三乘之名，來秘密地詮釋唯一的真理。所以之前說三乘都出於一極。現在明確指出，以大乘作為小乘，那麼小乘最終會通向大乘。大乘的通達不是小乘所能比擬的，這才是所謂的大乘）。為什麼這麼說呢（大小乘不同，為什麼說小乘就是大乘呢）？正法住世，是爲了大乘的緣故，所以說大乘住世，就是正法住世；正法滅亡，是爲了大乘的緣故，所以說大乘滅亡，就是正法滅亡（空性的真理湛然不動，古今不變。顯現它就是住世，隱沒它就是滅亡。難道離開大乘，還有別的住世和滅亡嗎）？波羅提木叉（戒律）和比尼（毗奈耶，戒律），這兩種法，意義相同，名稱不同（遮止罪過稱為木叉，治理罪過稱為比尼。這二者都是大乘的意義，而施以小乘的名稱，所以說名稱不同。名稱不同，道理卻是一樣的，所以它們就是大乘）。比尼就是大乘之學（遮止和治理罪過，遠離一切相，就是大乘之學）。為什麼這麼說呢（遮止和治理罪過本來出於小乘，為什麼說它就是大乘呢）？因為是依佛出家而受具足戒（依大乘來說小乘，沒有另外的小乘。捨棄差異就是出家，證得真理就是具足戒）。所以說大乘的威儀戒就是比尼，就是出家，就是受具足戒（小乘沒有另外的小乘，所以用大乘作為小乘）。所以阿羅漢沒有另外的出家和受具足戒，為什麼呢？因為阿羅漢依如來出家而受具足戒的緣故（因沒有另外的來源，那麼結果就相同。所以六處的意義沒有不是大乘的）。
阿羅漢歸依于佛，阿羅漢有恐怖（上面說乘的開合，是爲了說明理一無二。下面說明悟一之後，出相有盡和不盡。盡就稱為乘，稱為無餘。不盡就稱為乘，稱為有餘。有餘有四種：一、怖畏，二、生死，三、煩惱，四、所知。這裡首先說明恐怖有餘。修一乘出相的人，爲了追求無為的快樂，但是得到的還不徹底，心中懷有恐怖，爲了止息這種心，所以仰仗依靠大覺悟者）。為什麼呢（經上說阿羅漢已經得到無為，為什麼還有恐怖呢）？阿羅漢對於一切無常的事物
【English Translation】 English version: 'Nis' (a general term for monks and nuns) leaving home and receiving the full precepts are said to be for the sake of the Mahayana, hence these six places (the ultimate path sought by a 'husband' (a term for a spiritual seeker) cannot be found by a small mind. Therefore, the expedient name of the Three Vehicles is used to secretly explain the one truth. Thus, it was said earlier that the Three Vehicles originate from one extreme. Now it is clearly pointed out that using the Mahayana as the Small Vehicle means that the Small Vehicle will eventually lead to the Mahayana. The attainment of the Mahayana is beyond the reach of the Small Vehicle; this is what is meant by the Mahayana). Why is this so (the Small and Great Vehicles are different, so why say that the Small Vehicle is the Great Vehicle)? The abiding of the True Dharma is for the sake of the Mahayana, so it is said that the abiding of the Mahayana is the abiding of the True Dharma; the extinction of the True Dharma is for the sake of the Mahayana, so it is said that the extinction of the Mahayana is the extinction of the True Dharma (the emptiness of truth is still and unchanging, from ancient times to the present. Manifesting it is abiding, concealing it is extinction. Is there any abiding or extinction apart from the Mahayana)? The 'Pratimoksha' (precepts) and 'Vinaya' (discipline), these two dharmas have the same meaning but different names (preventing transgressions is called 'moksha', governing transgressions is called 'vinaya'. Both of these are the meaning of the Mahayana, but they are given the name of the Small Vehicle, so it is said that the names are different. The names are different, but the principle is the same, so they are the Mahayana). 'Vinaya' is the study of the Mahayana (preventing and governing transgressions, being apart from all appearances, is the study of the Mahayana). Why is this so (preventing and governing transgressions originally come from the Small Vehicle, so why say that it is the Great Vehicle)? Because it is based on leaving home and receiving the full precepts according to the Buddha (speaking of the Small Vehicle based on the Mahayana, there is no separate Small Vehicle. Abandoning differences is leaving home, attaining the truth is receiving the full precepts). Therefore, it is said that the precepts of conduct of the Mahayana are 'Vinaya', are leaving home, and are receiving the full precepts (the Small Vehicle has no separate Small Vehicle, so the Mahayana is used as the Small Vehicle). Therefore, 'Arhats' (one who has attained enlightenment) have no separate leaving home and receiving the full precepts, why? Because 'Arhats' leave home and receive the full precepts according to the 'Tathagata' (another name for the Buddha) (if the cause has no separate origin, then the result is the same. Therefore, the meaning of the six places is all Mahayana).
'Arhats' take refuge in the Buddha, 'Arhats' have fear (the above discussion of the opening and closing of the Vehicles is to explain that the principle is one and without difference. The following explains that after realizing the one, the appearances of exiting have exhaustion and non-exhaustion. Exhaustion is called the Vehicle, called without remainder. Non-exhaustion is called the Vehicle, called with remainder. There are four kinds of remainder: 1. fear, 2. birth and death, 3. afflictions, 4. what is known. Here, the first explains that there is a remainder of fear. Those who cultivate the appearance of exiting the One Vehicle, in order to seek the happiness of non-action, but what they have obtained is not thorough, and they have fear in their hearts. In order to stop this heart, they rely on the Greatly Enlightened One). Why is this (the sutras say that 'Arhats' have already attained non-action, why is there still fear)? 'Arhats' for all impermanent things
行怖畏想住如人執劍欲來害已(二乘舍有未盡于無未盡無行深所畏也)是故阿羅漢無究竟樂(有無永盡形心澹泊。無相無為乃曰究竟。羅漢未然得不畏也)何以故(受究竟之名。何以無究竟樂也)世尊依不求依如眾生無依彼彼恐怖以恐怖故則求歸依如是阿羅漢有怖畏以怖畏故依于如來(無所依求唯佛一人。眾生未悟。是處斯畏小乘漸無未令究竟)世尊阿羅漢辟支佛有怖畏(上說歸大之義故遍說聲聞。下明恐怖不盡之行。是以兼及二乘)是故阿羅漢辟支佛有餘生法不盡故有生(二乘究竟雖有四行名曰涅槃無行。是有之餘法有法有生生未盡也)有餘梵行成故不純(解雖盡有未盡于無。若盡有無乃名純也)事不空竟故當有所作(悟未窮宗必有方解為當作)不度彼故當有所斷(後有相續必更有斷。此上則四智有餘也。前二明所盡之不盡。后二明無生之更生。不盡而生故後有不盡)以不斷故去涅槃界遠(後有相續則生死無窮。故去涅槃遠也)何以故(上五句本是無餘之名。何故今言有餘)唯有如來應等正覺得般涅槃成就一切功德故阿羅漢辟支佛不成就一切功德言得涅槃者是佛方便(顯極以明有餘失神冥理極名為等覺相滅無滅名得涅槃。涅槃盡有名為一切盡有無生則我生已盡二乘未能盡有而受涅槃名者以終名引始遠同無生。即生未
【現代漢語翻譯】 現代漢語譯本 『行怖畏想住如人執劍欲來害已』（二乘人捨棄『有』未盡，對於『無』也未盡，對於『無行』的深奧境界有所畏懼）。所以阿羅漢沒有究竟的快樂（『有』和『無』永遠斷盡，形體和心境都淡泊寧靜，達到『無相無為』才叫做究竟。阿羅漢尚未達到這種境界，所以還有所畏懼）。 為什麼這樣說（已經有了『究竟』的名號，為什麼沒有究竟的快樂呢）？ 世尊，因為不求依靠而依靠，就像眾生沒有依靠，因為種種恐怖而尋求歸依一樣，阿羅漢因為有怖畏，所以依靠如來（沒有可以依靠的，唯有佛陀一人。眾生沒有覺悟，所以處處畏懼，小乘的漸悟沒有達到究竟）。 世尊，阿羅漢、辟支佛還有怖畏（上面說了歸向大乘的意義，所以普遍地說聲聞乘。下面說明恐怖沒有斷盡的行為，因此兼及二乘）。 所以阿羅漢、辟支佛還有殘餘的生法沒有斷盡，所以還有生（二乘的究竟雖然有四種行為，名為涅槃，但實際上是『無行』。因為還有『有』的殘餘，有法，有生，生沒有斷盡）。 還有殘餘的梵行成就，所以不純粹（理解雖然斷盡了『有』，但沒有斷盡『無』。如果斷盡了『有』和『無』，才叫做純粹）。 事情沒有完全結束，所以應當有所作為（領悟沒有窮盡根本，必定有方便的理解作為應當做的）。 沒有度過彼岸，所以應當有所斷除（後有的相續，必定更有斷除。這以上就是四智還有殘餘。前面兩句說明所斷盡的沒有斷盡，後面兩句說明無生的更生。因為沒有斷盡而生，所以後有不盡）。 因為沒有斷盡，所以距離涅槃的境界遙遠（後有的相續，那麼生死就沒有窮盡，所以距離涅槃遙遠）。 為什麼這樣說（上面五句本來是『無餘』的名號，為什麼現在說還有殘餘）？ 只有如來應供、正等覺才能得到般涅槃，成就一切功德，所以阿羅漢、辟支佛不能成就一切功德，說得到涅槃，是佛陀的方便說法（顯示極致來表明還有殘餘，神識泯滅，道理達到極致，名為等覺，相滅無滅，名為得到涅槃。涅槃是斷盡『有』的名號，名為一切，斷盡『有』和『無』，那麼『我生已盡』，二乘不能斷盡『有』而接受涅槃的名號，是用終極的名號來引導初始，從遙遠的地方共同達到無生，即使生沒有斷盡）。
【English Translation】 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' (無), and they are fearful of the profound realm of 'non-action' (無行)). 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' (無相無為) 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).
盡釋上生有餘也)唯有如來得般涅槃成就無量功德故阿羅漢辟支佛成就有量功德言得涅槃者是佛方便(窮無為無量行能窮無明梵行已立。釋上梵行不純也)唯有如來得般涅槃成就不可思議功德故阿羅漢辟支佛成就思議功德言得涅槃者是佛方便(不可思議者有無圓通之稱。若行能圖通即所作已辦。釋上當有所作)唯有如來得般涅槃一切所應斷過皆悉斷滅成就第一清凈阿羅漢辟支佛有餘過非第一清凈言得涅槃者是佛方便(盡一切相續為斷滅。即後有無餘釋上當有所斷)唯有如來得般涅槃為一切眾生之所瞻仰出過阿羅漢辟支佛菩薩境界是故阿羅漢辟支佛去涅槃界遠(修前四德出過三乘二乘未能釋。上去涅槃界遠始終既顯。則有餘明矣)。
言阿羅漢辟支佛觀察解脫四智究竟得蘇息處者亦是如來方便有餘不了義說(此三句先言究竟。今將明此三有餘開下三章之義。是以列之觀察解脫開煩惱有。餘四智究竟開所知有餘得蘇息處。開死之有餘也)何以故(理既未周。何以為說究竟)有二種死何等為二謂分段死不思議變易死(下釋離分段為蘇息處。斷四住地為解脫觀。有作四諦為四智。此之三義于粗中得周。是以方便盡稱究竟。此初即死之有餘我生已盡義通四門。是故今者但明死有餘也)分段死者謂虛偽眾生不思議變易死者謂
【現代漢語翻譯】 現代漢語譯本：完全捨棄了上生（指從欲界天到色界天的眾生）還有剩餘的說法。只有如來才能證得般涅槃，成就無量功德。所以阿羅漢和辟支佛成就的功德是有限量的。說他們得到涅槃，只是佛的方便說法。（窮盡無為，無量行，能夠窮盡無明，梵行已經確立。解釋了上面所說的梵行不純。）只有如來才能證得般涅槃，成就不可思議的功德。所以阿羅漢和辟支佛成就的是可以思議的功德。說他們得到涅槃，只是佛的方便說法。（不可思議是指有和無圓融通達的狀態。如果修行能夠圖謀通達，那就是所作已辦。解釋了上面所說的當有所作。）只有如來才能證得般涅槃，一切應該斷除的過失都完全斷滅，成就第一清凈。阿羅漢和辟支佛還有剩餘的過失，不是第一清凈。說他們得到涅槃，只是佛的方便說法。（窮盡一切相續，才能完全斷滅，也就是後有無餘。解釋了上面所說的當有所斷。）只有如來才能證得般涅槃，為一切眾生所瞻仰，超出阿羅漢、辟支佛和菩薩的境界。所以阿羅漢和辟支佛距離涅槃的境界還很遠。（修行前面的四種功德，才能超出三乘。二乘未能做到。解釋了上面所說的距離涅槃境界還很遠，始終既然已經顯現，那麼有餘的說法就很明顯了）。
說阿羅漢和辟支佛觀察解脫，四智究竟，得到蘇息之處，這也是如來的方便有餘不了義的說法。（這三句話先說究竟，現在將要說明這三者還有剩餘，開啟下面三章的意義。因此列出觀察解脫，開啟煩惱有餘；四智究竟，開啟所知有餘；得到蘇息之處，開啟死之有餘。）為什麼呢？（道理既然還不周全，怎麼能說是究竟呢？）有兩種死，哪兩種呢？就是分段死和不思議變易死。（下面解釋離開分段死是蘇息之處，斷四住地是解脫觀，有作四諦是四智。這三種意義在粗淺的層面是周全的，所以方便地稱作究竟。這最初的『我生已盡』的意義貫通四門。所以現在只說明死有餘。）分段死是指虛偽的眾生，不思議變易死是指...
【English Translation】 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 (不思議變易死, 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...
阿羅漢辟支佛大力菩薩意生身(分段者有無差別之相也。夫從因得果。果隨因名。是以妄取有無之因得差別。有無之報稱分段生死。空解無相得不思議之報。而報未窮宗故。有轉變之理。稱不思議變易死取類於心。是以言意生身也)乃至究竟無上菩提(菩提寂滅永離斯患故曰究竟。降斯以還從之致變未能無也)二種死中以分段死故說阿羅漢辟支佛智我生已盡(二乘之智已盡妄取之或故。無分段生也)得有餘果證故說梵行已立(有盡中之悟說梵行已立)凡夫人天所不能辦七種學人先所未作虛偽煩惱斷故說所作已辦(唯有二乘果。智慧盡虛偽。降此以還所未辨也)阿羅漢辟支佛所斷煩惱更不能受後有故說不受後有(已盡之種不復得果實于方將故曰不受後有)非盡一切煩惱亦非盡一切受生故說不受後有(明盡種子之未周故。令方生之不已因果相續結後有有餘也)何以故有煩惱是阿羅漢辟支佛所不能斷(恐怖生死起由妄或故。次明煩惱有餘也。或有精粗二輪。唯大覺所明非二乘能斷。理雖幽玄。且試言之耳。夫生死幽曠莫尋其始常寂虛微靡識其終。雖始終難明。而趣之有由。生死出於相心涅槃在於妙悟。悟未窮宗無非相或。一者妄有。二者妄無。妄有為粗。妄無為細。若悟理除昏斷粗至細。二乘未盡于無故。有所不斷即無明住
【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，已斷除所有煩惱，達到涅槃境界的修行者）辟支佛（Pratyekabuddha，無師自悟的覺者）大力菩薩（Mahasattva，發大心的菩薩）的意生身（Manomayakaya，由意念所生的身，在此指分段生死和變易生死有差別。從因得到果，果隨因名。因此，妄取有無的因導致差別，有無的報應稱為分段生死。空解無相得到不可思議的報應，但報應未窮盡根本，所以有轉變的道理，稱為不可思議變易死，其根源在於心，所以說是意生身），乃至究竟無上菩提（Anuttara-samyak-sambodhi，指達到寂滅，永遠脫離苦患的境界，所以說是究竟。未達到此境界之前，還會發生轉變，不能完全避免生死）。 在兩種死中，因為分段死，所以說阿羅漢、辟支佛的智慧認為『我生已盡』（因為二乘的智慧已經斷盡了妄取，所以沒有分段生死）。因為得到有餘果證，所以說『梵行已立』（在斷盡煩惱中有所領悟，所以說梵行已立）。凡夫人天所不能做到的七種學人先前沒有做到的，因為斷除了虛偽煩惱，所以說『所作已辦』（只有二乘果位，智慧斷盡虛偽。未達到此果位，還有未辨明的）。 阿羅漢、辟支佛所斷的煩惱，更不能再受後有，所以說『不受後有』（已經斷盡的種子，不會再結果實，所以說不受後有）。並非斷盡一切煩惱，也並非斷盡一切受生，所以說『不受後有』（說明斷盡種子尚未圓滿，所以還會產生因果相續，結後有，還有剩餘）。 為什麼說有煩惱是阿羅漢、辟支佛所不能斷的呢？（因為對生死的恐怖源於妄想迷惑，所以接下來說明煩惱還有剩餘。煩惱有精粗二輪，只有大覺者才能明白，不是二乘所能斷的。道理雖然幽深玄妙，姑且試著說說。生死幽深廣闊，無法尋找到它的開始，常寂虛微，無法認識它的終結。雖然始終難以明白，但趣向生死是有原因的。生死出於相心，涅槃在於妙悟。悟未窮盡根本，無非是相或。一是妄有，二是妄無。妄有為粗，妄無為細。如果悟理除昏，斷粗至細，二乘未盡于無，所以有所不斷，即無明住地。）
【English Translation】 English version The Manomayakaya (mind-made body) of Arhats (those who have eradicated all defilements and attained Nirvana), Pratyekabuddhas (self-enlightened Buddhas), and great Bodhisattvas (Mahasattvas, Bodhisattvas with great aspirations) (there is a difference between segmented and variable existence. From cause comes effect, and the name of the effect follows the cause. Therefore, the cause of falsely grasping existence and non-existence leads to differentiation, and the retribution of existence and non-existence is called segmented existence and death. Empty understanding of no-form leads to inconceivable retribution, but because the retribution has not exhausted its source, there is a principle of transformation, called inconceivable variable death, which originates in the mind, hence the term Manomayakaya), up to the ultimate unsurpassed Bodhi (Anuttara-samyak-sambodhi, referring to reaching a state of tranquility, forever free from suffering, hence the term ultimate. Before reaching this state, transformations can still occur, and death cannot be completely avoided). Among the two types of death, because of segmented death, it is said that the wisdom of Arhats and Pratyekabuddhas considers 'my birth is exhausted' (because the wisdom of the two vehicles has exhausted false grasping, there is no segmented birth and death). Because of attaining the remaining fruit, it is said 'the Brahma-conduct is established' (having some understanding in the exhaustion of defilements, it is said the Brahma-conduct is established). What ordinary people and gods cannot accomplish, what the seven types of learners have not done before, because of cutting off false defilements, it is said 'what needs to be done is done' (only the fruit of the two vehicles, intelligence can exhaust falsehood. Before reaching this fruit, there are still things not discerned). The defilements that Arhats and Pratyekabuddhas have cut off can no longer lead to future existence, so it is said 'no longer subject to future existence' (the seeds that have been exhausted will no longer bear fruit, so it is said no longer subject to future existence). It is not that all defilements have been exhausted, nor that all births have been exhausted, so it is said 'no longer subject to future existence' (explaining that the exhaustion of seeds is not complete, so there will still be cause and effect continuing, leading to future existence, there is still remainder). Why is it said that there are defilements that Arhats and Pratyekabuddhas cannot cut off? (Because the fear of birth and death arises from delusional confusion, so next it is explained that there are still defilements remaining. Defilements have two wheels, coarse and subtle, which only the Greatly Awakened One can understand, not what the two vehicles can cut off. Although the principle is profound and mysterious, let's try to explain it. Birth and death are deep and vast, impossible to find their beginning, constantly tranquil and subtle, impossible to recognize their end. Although the beginning and end are difficult to understand, there is a reason for heading towards them. Birth and death arise from the mind of appearances, Nirvana lies in the wonderful enlightenment. If enlightenment has not exhausted its source, it is nothing but appearance or delusion. One is false existence, the other is false non-existence. False existence is coarse, false non-existence is subtle. If one understands the principle and removes confusion, cutting off the coarse to the subtle, the two vehicles have not exhausted non-existence, so there is something not cut off, which is the abode of ignorance.)
地也)煩惱有二種何等為二謂住地煩惱及起煩惱(煩惱精粗二種起不起亦二也。所以然者。妄執異理為見隨事染著為愛。不識實相為無明。愛見迷理兼有所執故曰粗重。無明者直不識理。更無所專故曰輕微。輕重二科各有住地及起煩惱)住地有四種何等為四謂見一處住地欲愛住地色愛住地有愛住地(夫結累之生。生必從緣故有四名。一者迷理而生起則同處故曰為一。愛隨事起故逐界受名。是以見愛通為四住。此四是緣各守已分為住。能有所生為地)此四住地生一切起煩惱起者剎那心剎那相應(從白緣而發為起寄之暫會為剎那。即昧彼心為相應)世尊心不相應無始無明住地(無明住地亦是或緣不名相應曠劫有之故曰無始。迷理之緣故曰無明。不相應者前四住地亦不相應四住地起則相應無明住地起亦相應。相應有二種。一者心數起滅于緣相應。二者闇或與心相應。今明或與心相應也。三界相緣為心識。三乘體虛為心智。四住相中起故。則與心識相應。微闇遠通亦昧彼心智即心智相應相中障重。四住奪名去相智心無明得稱非識則智無非相應。是故四住及無明住地盡非相應。二家所起無不相應。無明無始四住亦然。但四住所起。起不常起。無明迷理。未始不起。起不常起。所以有始。未始不起。所以無始。是故無明住地稱曰無
【現代漢語翻譯】 現代漢語譯本 地（Bhūmi，土地、境界）的煩惱有兩種，是哪兩種呢？ 稱為住地煩惱和起煩惱。（煩惱有精細和粗重兩種，起與不起也是兩種。之所以這樣說，是因為妄自執著于與真理相異的見解是『見』，隨著事物而產生的染著是『愛』。不認識真實相狀是『無明』。愛和見迷惑真理，兼有所執著，所以說是粗重。無明只是不認識真理，更沒有專注的對象，所以說是輕微。輕重兩種各有住地和起煩惱） 住地有四種，是哪四種呢？稱為見一處住地、欲愛住地、色愛住地、有愛住地。（各種結縛的產生，產生必定從因緣而來，所以有四種名稱。一是迷惑真理而生起，生起則同在一處，所以稱為『一』。愛隨著事物而生起，所以隨著界而接受名稱。因此見愛合起來成為四住。這四種是因緣，各自守住自己的部分作為住地，能夠產生各種煩惱，所以稱為『地』）這四住地產生一切起煩惱，起煩惱是剎那心剎那相應。（從白緣而發為起，寄託于暫時的相會為剎那。即昧於那個心為相應） 世尊，心不相應無始無明住地。（無明住地也是因緣，不稱為相應，曠劫以來就存在，所以說是無始。迷惑真理的因緣，所以說是無明。不相應是指前四住地也不相應，四住地生起則相應，無明住地生起也相應。相應有兩種，一是心數起滅與因緣相應，二是黑暗或許與心相應。現在說明或許與心相應。三界相互因緣成為心識，三乘體性虛妄成為心智。四住在相中生起，則與心識相應。微細的黑暗遙遠相通，也昧於那個心智，即心智相應相中障礙深重。四住奪取名稱，去除相智，心無明得到稱謂，不是心識則是心智沒有不相應的。因此四住及無明住地都稱為不相應。兩家所生起沒有不相應的。無明無始，四住也是這樣。但四住所生起，生起不是常常生起。無明迷惑真理，未曾沒有生起。生起不是常常生起，所以有開始。未曾沒有生起，所以是無始。因此無明住地稱為無
【English Translation】 English version There are two types of afflictions (Kleśa) related to the ground (Bhūmi), what are the two? They are called afflictions of the ground (Śthāna Kleśa) and arising afflictions (Utpāda Kleśa). (Afflictions are of two types: subtle and coarse; arising and not arising are also two types. The reason for this is that falsely clinging to views different from the truth is 'view' (Dṛṣṭi), attachment arising with things is 'love' (Rāga). Not recognizing the true nature is 'ignorance' (Avidyā). Love and view delude the truth and also have attachments, so they are called coarse. Ignorance simply does not recognize the truth and has no specific focus, so it is called subtle. Each of the subtle and coarse types has afflictions of the ground and arising afflictions.) There are four types of grounds, what are the four? They are called the ground of dwelling in one view (Dṛṣṭi-ekasthāna-bhūmi), the ground of desire-love (Kāma-rāga-bhūmi), the ground of form-love (Rūpa-rāga-bhūmi), and the ground of existence-love (Bhava-rāga-bhūmi). (The arising of various bonds (Bandhana), arising must come from conditions (Hetu), so there are four names. First, arising from delusion of the truth, arising then is in the same place, so it is called 'one'. Love arises with things, so it receives its name according to the realm (Dhātu). Therefore, view and love together become the four grounds. These four are conditions, each guarding its own part as the ground, able to produce various afflictions, so it is called 'ground'.) These four grounds produce all arising afflictions, arising afflictions are momentary mind (Kṣaṇika Citta) momentarily corresponding (Anubandha). (Arising from white conditions is called arising, relying on temporary meeting is called momentary. That is, being ignorant of that mind is called corresponding.) World-Honored One (Bhagavan), the non-corresponding beginningless ignorance ground (Anādi-avidyā-bhūmi). (The ignorance ground is also a condition, not called corresponding, existing since beginningless kalpas (Kalpa), so it is called beginningless. The condition of deluding the truth, so it is called ignorance. Non-corresponding means that the previous four grounds are also non-corresponding, the four grounds arising then correspond, the ignorance ground arising also corresponds. There are two types of corresponding, one is the arising and ceasing of mental states corresponding to conditions, the other is darkness perhaps corresponding to the mind. Now explaining perhaps corresponding to the mind. The mutual conditions of the three realms (Tridhātu) become consciousness (Vijñāna), the nature of the three vehicles (Triyāna) being empty becomes wisdom (Jñāna). The four grounds arising in the aspect, then correspond to consciousness. Subtle darkness remotely connects, also being ignorant of that wisdom, that is, wisdom corresponding to the aspect with heavy obstacles. The four grounds seize the name, remove the aspect of wisdom, the mind of ignorance obtains the title, not consciousness then wisdom has no non-corresponding. Therefore, the four grounds and the ignorance ground are all called non-corresponding. What is produced by the two families has no non-corresponding. Ignorance is beginningless, the four grounds are also like this. But what the four grounds produce, arising is not always arising. Ignorance deludes the truth, never not arising. Arising is not always arising, so there is a beginning. Never not arising, so it is beginningless. Therefore, the ignorance ground is called no
始無明。緣起遍在四住。善惡無記一切心中。從緣為住地。從起名相應。微或冥通無處不有粗相放名理亦統細去粗。細顯始當其名四住煩惱遍通識心不通心智所起相應唯在自相不在余心。細或深微緣起斯遍。粗或差別緣通起異。以此可知精粗有在)世尊此四住地力一切上煩惱依種比無明住地算數譬喻所不能及(上序煩惱名字不同。下明力之不等住地所起為上。托緣為依相似生為種。略舉緣起故曰依種以比無明之力。力所不及相顯則可算無明力則難可知。舉有比無豈可等也)世尊如是無明住地力于有愛數四住地其力最大(上以四住依種比于無明。今以無明力於四住下以喻譬之)譬如惡魔波旬於他化自在天色力壽命眷屬眾具自在殊勝如是無明住地力于有愛數四住地其力最勝(天魔處尊率下無明以本統末。豈四住所能。是以勝也)恒沙等數上煩惱依亦令四種煩惱久住(無明住地所起相應煩惱。不可以一統之故。以恒沙為名。或元末終故。令枝條久住)阿羅漢辟支佛智所不能斷唯如來菩提智之所能斷(夫重冥之闇。非熒燭所明。啟朗幽昏唯大覺所照)如是世尊無明住地最為大力(佛乃斷之可謂大也)世尊又如取緣有漏業因而生三有(向顯其力。今明其用。亦即釋上非盡受生句也)如是無明住地緣無漏業因生阿羅漢辟支佛大力菩
【現代漢語翻譯】 現代漢語譯本 始無明（最初的無明）。緣起遍在於四住地（四種根本煩惱的住處）。善、惡、無記一切心中，從緣而成為住地，從生起而名為相應。細微或深奧，通達無處不在；粗顯的相狀，放任而名為理，也統攝細微而去除粗顯。細微顯現，最初就應當稱其為四住地煩惱，普遍通達于識心，但不通達於心智，所生起的相應只在自身，不在其他心中。細微或深奧，緣起遍在於此；粗顯或有差別，緣起通達于不同的生起。由此可知精細和粗顯的所在。 世尊，這四住地的力量，以及一切上煩惱的依附和種子，與無明住地相比，算數和譬喻都不能及（前面敘述煩惱的名字不同，下面說明力量的不同，住地所生起的是上煩惱，依託緣而成為依附，相似而生為種子，簡略地舉出緣起，所以說是依種，用它來比擬無明的力量，力量所不及，相狀顯現則可以計算，無明的力量則難以可知。舉出有可以比擬的，無明則不可以，怎麼可以等同呢）。 世尊，像這樣無明住地的力量，對於有愛所包含的四住地，它的力量是最大的（前面用四住地的依種來比擬無明，現在用無明的力量來比擬四住地，下面用比喻來說明）。譬如惡魔波旬（欲界第六天之主）在化樂天（欲界第五天）中，色相、力量、壽命、眷屬、眾具都自在殊勝，像這樣無明住地的力量，對於有愛所包含的四住地，它的力量是最強大的（天魔處在尊位，統率下屬，無明以根本統攝末節，豈是四住地所能比擬的，因此說是殊勝）。 恒河沙數一樣多的上煩惱依附，也令四種煩惱長久存在（無明住地所生起的相應煩惱，不可以一概而論，所以用恒河沙來命名，或者從元到末到終結，所以令枝條長久存在）。阿羅漢（斷盡煩惱，證入涅槃的聖者）、辟支佛（不依師教，自行悟道的聖者）的智慧所不能斷除，只有如來（佛陀的稱號）的菩提智慧才能斷除（深重的黑暗，不是螢火蟲的光芒所能照亮的，開啟幽暗，只有大覺悟者才能照亮）。 像這樣，世尊，無明住地最為大力（佛才能斷除它，可以說是大）。 世尊，又如取緣有漏業（與煩惱相關的業）因而產生三有（欲界、色界、無色界）（前面顯示它的力量，現在說明它的作用，也就是解釋上面『非盡受生』這句話）。像這樣無明住地緣于無漏業（沒有煩惱的業）因而產生阿羅漢、辟支佛的大力菩提。
【English Translation】 English version Original Ignorance. The arising of conditions pervades the Four Abodes (the four fundamental abodes of affliction). In all minds of good, evil, and neutral, it becomes an abode from conditions, and is named 'corresponding' from arising. Subtle or profound, it penetrates everywhere; the coarse appearance, let go and named 'principle,' also governs the subtle and removes the coarse. When the subtle manifests, it should initially be called the Four Abodes of Affliction, universally penetrating the consciousness-mind, but not penetrating the wisdom-mind; the corresponding arising is only within itself, not in other minds. Subtle or profound, the arising of conditions pervades this; coarse or differentiated, the arising of conditions penetrates different arisings. From this, one can know the location of the subtle and coarse. World-Honored One, the power of these Four Abodes, and the dependence and seeds of all higher afflictions, cannot be compared to the Abode of Ignorance by calculation or analogy (the preceding describes the different names of afflictions, the following explains the difference in power; what arises from the Abode is higher affliction, relying on conditions becomes dependence, similar arising becomes seeds; briefly mentioning the arising of conditions, hence it is called dependence and seeds, using it to compare the power of ignorance; what the power cannot reach, the appearance can be calculated, but the power of ignorance is difficult to know. Mentioning what can be compared, ignorance cannot, how can they be equal?). World-Honored One, like this, the power of the Abode of Ignorance, in relation to the Four Abodes contained within attachment to existence, its power is the greatest (the preceding used the dependence and seeds of the Four Abodes to compare ignorance, now using the power of ignorance to compare the Four Abodes, the following uses analogy to explain). For example, the evil demon Mara Papiyas (lord of the Sixth Heaven of Desire) in the Paranirmita-vasavartin Heaven (Fifth Heaven of Desire), his appearance, power, lifespan, retinue, and possessions are all freely superior; like this, the power of the Abode of Ignorance, in relation to the Four Abodes contained within attachment to existence, its power is the most powerful (the heavenly demon is in a position of honor, leading subordinates, ignorance governs the root and controls the branches, how can the Four Abodes compare, therefore it is said to be superior). Afflictions of dependence like sands of the Ganges River, also cause the four kinds of afflictions to remain for a long time (the corresponding afflictions arising from the Abode of Ignorance cannot be generalized, therefore named after the Ganges River sands, or from beginning to end, therefore causing the branches to remain for a long time). The wisdom of Arhats (saints who have extinguished afflictions and entered Nirvana) and Pratyekabuddhas (saints who attain enlightenment on their own without a teacher) cannot sever it, only the Bodhi wisdom of the Tathagata (title of the Buddha) can sever it (deep darkness cannot be illuminated by the light of a firefly, only the Greatly Enlightened One can illuminate the darkness). Like this, World-Honored One, the Abode of Ignorance is the most powerful (only the Buddha can sever it, it can be said to be great). World-Honored One, also, like taking conditioned defiled karma (karma related to afflictions) and thus producing the Three Realms (Desire Realm, Form Realm, Formless Realm) (the preceding shows its power, now explaining its function, which is also explaining the above phrase 'not fully receiving birth'). Like this, the Abode of Ignorance, conditioned by undefiled karma (karma without afflictions), thus produces the great power of Bodhi of Arhats and Pratyekabuddhas.
薩三種意生身(四取為分段之緣。無明為變易之潤。雖復于粗為無。于□精未極。未極于精昧彼三地故。令三乘受生不盡。是故無明即意生身及無漏業緣也)此三地彼三種意生身生及無漏業生依無明住地有緣非無緣是故三種意生身及無漏業緣無明住地(三不自起。起必從緣無明住地是三緣也)世尊如是有愛住地數四住地不與無明住地業同(始明潤生之差。今明斷滅之異所以不同也)無明住地異離四住地佛地所斷佛菩提智所斷(二乘斷四不斷無明。佛斷無明無四可斷所以異也)何以故阿羅漢辟支佛斷四種住地無漏不盡不得自在力亦不作證(上來三地分為三界四住妄取于有。于有起漏名有漏界。無明住地妄取于無。于無起漏名無漏界。佛地有無寂滅為涅槃界。是以二乘雖斷有漏。未斷無漏故曰無漏不盡者。即無明界也。為微或所縛不得自在之悟。悟無明不盡何所證也)無漏不盡者即是無明住地(盡無未盡即無明不盡)世尊阿羅漢辟支佛最後身菩薩為無明住地之所覆障故於彼彼法不知不覺(前大力菩薩八住以上。今最後身。即法雲之末。前說無明潤生如顯故。以大力為初。令窮無明之末。明後身不盡故。于佛地不得知覺心也)以不知見故所應斷者不斷不究竟(不見佛法應斷不斷。或既不斷故不究竟)以不斷故名有餘過解脫非
【現代漢語翻譯】 現代漢語譯本 薩三種意生身（意生身：一種由意念產生的身體形態，此處指色界、無色界眾生的身體形態）。四取（四種執取：欲取、見取、戒禁取、我語取）是分段生死的因緣。無明（無知，對事物真相的迷惑）是變易生死的滋潤。雖然在粗顯的層面已經沒有了，但在精微的層面還沒有達到極致。因為沒有達到精微的層面，所以導致三乘（聲聞乘、緣覺乘、菩薩乘）的眾生生死不能斷盡。因此，無明就是意生身和無漏業（沒有煩惱的業）的因緣。 這三地（指色界、無色界的三種禪定境界）的三種意生身以及無漏業的產生，都是依無明住地（無明煩惱的根本所在）而有因緣，不是沒有因緣的。所以，三種意生身和無漏業的因緣就是無明住地（三者不會自己產生，產生必定從因緣而來，無明住地就是這三者的因緣）。 世尊，像這樣，有愛住地（對存在的貪愛）等四住地（四種煩惱的根本所在：見一處住地、欲愛住地、有愛住地、無明住地）和無明住地的作用不同（前面說明了有愛等煩惱潤生的差別，現在說明斷滅的差異，所以不同）。 無明住地不同於四住地，是佛地（佛的境界）所斷除的，是佛的菩提智慧所斷除的（二乘聖者斷除四住地，但不能斷除無明。佛斷除無明，沒有四住地可斷，所以不同）。 為什麼呢？阿羅漢（斷盡煩惱的聖者）、辟支佛（通過自身努力覺悟的聖者）斷除了四種住地，但無漏沒有斷盡，不能得到自在的力量，也不能完全證悟（上面說三地分為三界，四住地是妄取于有而產生的。對於有而產生煩惱，稱為有漏界。無明住地是妄取于無而產生的。對於無而產生煩惱，稱為無漏界。佛地是有和無都寂滅，稱為涅槃界。因此，二乘聖者雖然斷除了有漏，但沒有斷除無漏，所以說無漏沒有斷盡，也就是無明界。因為微細的惑所束縛，不能得到自在的覺悟。覺悟無明沒有斷盡，又證悟了什麼呢）。 無漏沒有斷盡，就是無明住地（斷盡和未斷盡，就是無明沒有斷盡）。 世尊，阿羅漢、辟支佛和最後身的菩薩（即將成佛的菩薩），因為被無明住地所覆蓋和障礙，所以對於種種佛法不能知曉和覺悟（前面說的大力菩薩是八地以上的菩薩，現在說的最後身菩薩是法雲地的末位菩薩。前面說無明潤生，是顯而易見的，所以以大力菩薩為開始。現在窮盡無明的末端，說明最後身菩薩沒有斷盡無明，所以在佛地不能得到知覺的心）。 因為不知見，所以應該斷除的不能斷除，不能究竟（不見佛法，應該斷除的不能斷除，或者因為沒有斷除，所以不能究竟）。 因為沒有斷除，所以稱為有餘過解脫，不是完全的解脫。
【English Translation】 English version The three kinds of ideationally-produced bodies (Manomayakāya, referring to the bodies of beings in the Form and Formless realms). The four graspings (catvāri upādānāni: kāma-upādāna, diṣṭi-upādāna, śīla-vrata-upādāna, ātma-vāda-upādāna) are the conditions for segmented existence. Ignorance (avidyā, lack of knowledge of the true nature of reality) is the moisture for transformational existence. Although it is absent in the gross realm, it has not reached its extreme in the subtle realm. Because it has not reached the extreme of subtlety in those three realms, it causes the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) to not exhaust their births. Therefore, ignorance is the condition for ideationally-produced bodies and unconditioned karma (anāsrava-karma). The arising of these three kinds of ideationally-produced bodies and unconditioned karma in these three realms (referring to the three meditative states of the Form and Formless realms) depends on the abode of ignorance (avidyā-sthiti), having conditions and not being without conditions. Therefore, the condition for the three kinds of ideationally-produced bodies and unconditioned karma is the abode of ignorance (the three do not arise by themselves; their arising must come from conditions, and the abode of ignorance is the condition for these three). World-Honored One, in this way, the abode of craving for existence (bhava-tṛṣṇā-sthiti), like the four abodes (the four fundamental locations of afflictions: dṛṣṭi-sthiti, kāma-rāga-sthiti, bhava-rāga-sthiti, avidyā-sthiti), is not the same as the karma of the abode of ignorance (the previous explanation clarified the difference in the moisture for birth, and now it clarifies the difference in cessation, so they are not the same). The abode of ignorance is different from the four abodes; it is what is severed in the Buddha-ground (the realm of the Buddha), what is severed by the wisdom of enlightenment of the Buddha (the two vehicles sever the four abodes but do not sever ignorance. The Buddha severs ignorance and has no four abodes to sever, so they are different). Why is this? Arhats (saints who have exhausted afflictions) and Pratyekabuddhas (saints who awaken through their own efforts) sever the four kinds of abodes, but unconditionedness is not exhausted, and they do not attain the power of freedom, nor do they fully realize enlightenment (the above explanation divides the three realms, and the four abodes are produced by falsely grasping at existence. Arising afflictions from existence is called the conditioned realm. The abode of ignorance is produced by falsely grasping at non-existence. Arising afflictions from non-existence is called the unconditioned realm. The Buddha-ground is where existence and non-existence are both extinguished, called the Nirvanic realm. Therefore, although the two vehicles sever the conditioned, they have not severed the unconditioned, so it is said that unconditionedness is not exhausted, which is the realm of ignorance. Because they are bound by subtle delusions, they do not attain the enlightenment of freedom. If the enlightenment of ignorance is not exhausted, what is realized?). Unconditionedness not being exhausted is the abode of ignorance (exhaustion and non-exhaustion mean that ignorance is not exhausted). World-Honored One, Arhats, Pratyekabuddhas, and Bodhisattvas in their last life (Bodhisattvas who are about to become Buddhas) are covered and obstructed by the abode of ignorance, so they do not know or perceive various Buddha-dharmas (the previously mentioned powerful Bodhisattvas are Bodhisattvas above the eighth ground, and the Bodhisattvas in their last life mentioned now are those at the end of the Dharma-cloud ground. The previous explanation of ignorance moistening birth is obvious, so it begins with powerful Bodhisattvas. Now, it exhausts the end of ignorance, explaining that Bodhisattvas in their last life have not exhausted ignorance, so they cannot attain the mind of knowledge and perception in the Buddha-ground). Because they do not know or see, they cannot sever what should be severed, and they cannot reach the ultimate (because they do not see the Buddha-dharma, they cannot sever what should be severed, or because they have not severed it, they cannot reach the ultimate). Because they have not severed it, it is called liberation with remaining residue, not complete liberation.
離一切過解脫(則我生後有 有餘也)名有餘清凈非一切清凈(則梵行有餘也)名成就有餘功德非一切功德(則所作有餘也)以成就有餘解脫有餘清凈有餘功德故知有餘苦斷有餘集證有餘滅修有餘道(以煩惱不盡令所知有餘)是名得少分涅槃得少分涅槃者名向涅槃界(有所通達得言少分。終歸咎竟故言向也)。
勝鬘夫人經卷上弟子曇受可敦所供養
【現代漢語翻譯】 現代漢語譯本： 因為從一切過患中解脫（但我的生命結束后還存在，所以是『有餘』），這被稱為『有餘清凈』，而不是『一切清凈』（因為梵行還有剩餘）。這被稱為成就『有餘功德』，而不是『一切功德』（因為所作之事還有剩餘）。因為成就了『有餘解脫』、『有餘清凈』、『有餘功德』，所以知道還有剩餘的苦需要斷除，剩餘的集需要證得，剩餘的滅需要修證，剩餘的道需要修習（因為煩惱沒有完全斷盡，使得所知障還有剩餘）。這被稱為獲得少分的涅槃，獲得少分涅槃的人被稱為趨向涅槃界（因為有所通達，所以說少分，最終歸於究竟，所以說是趨向）。
《勝鬘夫人經》捲上 弟子曇受 可敦所供養
【English Translation】 English version: Because of liberation from all faults (but there is still remainder after my life ends), it is called 'Nirvana with remainder' (有餘清凈), not 'complete Nirvana' (一切清凈) (because there is still remainder of Brahma-conduct). It is called accomplishing 'merits with remainder' (有餘功德), not 'complete merits' (一切功德) (because there is still remainder of what has to be done). Because of accomplishing 'liberation with remainder' (有餘解脫), 'purity with remainder' (有餘清凈), 'merits with remainder' (有餘功德), it is known that there is still remainder of suffering to be eliminated, remainder of accumulation to be realized, remainder of cessation to be attained, remainder of the path to be cultivated (because afflictions are not completely exhausted, causing the knowable to have remainder). This is called obtaining a partial Nirvana, and one who obtains a partial Nirvana is called one who is heading towards the realm of Nirvana (涅槃界) (because there is some understanding, it is said to be partial; ultimately returning to the ultimate, it is said to be heading towards).
Śrīmālādevī Siṃhanāda Sūtra, Volume 1, Disciple Tan Shou, offered by Ke Dun.