Chinese
像“无垢”等所说的那样，虽然断除了烦恼，在解脱上是相同的，但在是否断除习气乃至全部上是有差别的。如来断除了所有烦恼，乃至细微的习气；而声闻和独觉佛们，虽然断除了所有烦恼，但没有断除习气，这是所要阐述的。菩萨们虽然也没有断除细微的习气，但因为获得了对业和烦恼的自在，所以与声闻不同。请问世尊，这是什么缘故呢？声闻和独觉佛们，是否在没有获得无为法之前就断除了烦恼呢？这是因为，如果没有见到名为无为法的涅槃，也是无法断除烦恼的。如果获得了无为法，那么也无法断除烦恼，心想如何断除烦恼呢？因此而请问。世尊回答说：不是这样的。这是因为在胜义谛上，所要获得的和所要断除的二者都是无所缘的，所以说不是这样的。又一种说法是，在世俗谛上，也不是先获得无为法，之后才断除烦恼；也不是先断除烦恼，之后才获得无为法。而是在获得对治烦恼的无漏智慧之时，烦恼也同时止息了。因为对治生起和烦恼止息是二而一的，所以说没有获得无为法就断除烦恼也不是，断除烦恼之后才获得无为法也不是，这样解释的。请问世尊，这是什么缘故呢？无为法有差别吗？这是请问，名为解脱自性的涅槃无为法，声闻和独觉佛以及如来们的无为法
English
As stated in "Immaculate" and others, although they are the same in liberation by abandoning afflictions, there is a difference in whether or not they have abandoned all the residual imprints. The Tathāgata has abandoned all afflictions, even the subtle residual imprints, while the Śrāvakas and Pratyekabuddhas, although they have abandoned all afflictions, have not abandoned the residual imprints, which is what is to be explained. Bodhisattvas also have not abandoned the subtle residual imprints, but they are different from Śrāvakas because they have obtained mastery over karma and afflictions. Question: "Venerable Lord, what is the reason? Did all those Śrāvakas and Pratyekabuddhas abandon afflictions without having attained the unconditioned?" This is because without seeing Nirvāṇa, which is called the unconditioned, it is impossible to abandon afflictions. If one has attained the unconditioned, then there is no way to abandon afflictions, so how can one abandon afflictions? Therefore, they asked. The Blessed One replied, "It is not so." This is because, in the ultimate truth, both what is to be attained and what is to be abandoned are without object, so it is said, "It is not so." Another explanation is that, conventionally, it is not that one first attains the unconditioned and then abandons afflictions later, nor is it that one first abandons afflictions and then attains the unconditioned later. Rather, at the very moment of attaining the uncontaminated wisdom that is the antidote to afflictions, the afflictions also cease. Because the arising of the antidote and the cessation of afflictions are one and the same, it is not that one abandons afflictions without having attained the unconditioned, nor is it that one attains the unconditioned after having abandoned afflictions. This is the explanation. Question: "Venerable Lord, what is the reason? Is there a difference in the unconditioned?" This is asking whether there is a difference in the unconditioned, which is called Nirvāṇa, the nature of liberation, between the Śrāvakas, Pratyekabuddhas, and the Tathāgatas.
Chinese
没有习气所作的连接。请问，声闻和独觉们有习气所作的连接，这是为了什么缘故而说的差别呢？世尊开示说：善现，习气所作的连接，虽然不是烦恼等等，这是显示对于断除烦恼的自性解脱没有差别，而对于习气断除与否则有差别。声闻和独觉们，因为没有完全断除一切习气，所以有因贪欲、嗔恨和愚痴的习气所支配的身语行为的改变。例如，圣者阿罗汉们虽然断除了烦恼，但有些人因往昔的习气所支配，如照镜子、去供养田地，以及像毕陵伽婆蹉对恒河女神说贱女之类的话，像这样由习气所转变的身语行为，是一切凡夫俗子都具有的。虽然与大家共同相似，但圣者们因为断除了一切烦恼，所以由习气所转变的身语行为对任何人都没有损害，因此显示了对于无为法没有差别。所谓“如来应供正等觉们”等等，意思是说，如来根本没有像那样的习气。圣妙慧度十万颂广释完毕。顶礼三世之母！为了上师的教言利益自己，虽然没有傲慢而隐藏面容，但为了慈爱一切众生而开解经论。恭敬顶礼大德上座！圆满了！第二品，无尽品。
English
There is no connection made by habitual tendencies. It was asked, "Why is it said that there is a difference in that Hearers and Solitary Buddhas have connections made by habitual tendencies?" The Blessed One said, "Subhuti, the connection made by habitual tendencies, although not afflictions, etc., this shows that there is no difference in the nature of liberation from abandoning afflictions, but there is a difference in whether or not habitual tendencies are abandoned. Hearers and Solitary Buddhas, because they have not completely abandoned all habitual tendencies, therefore, there are changes in body and speech behavior due to the power of habitual tendencies of desire, hatred, and ignorance. For example, although noble Arhats have abandoned afflictions, some are dominated by past habitual tendencies, such as looking in a mirror, going to offering fields, and like Pilindavatsa speaking words of a lowly woman to the goddess Ganga. Such bodily and verbal behaviors transformed by habitual tendencies are possessed by all ordinary people. Although similar and common to all, because the noble ones have abandoned all afflictions, the bodily and verbal behaviors transformed by habitual tendencies do not harm anyone, therefore, it is shown that there is no difference in the unconditioned. The meaning of "Tathagatas, Arhats, Perfectly Awakened Ones," etc., is that the Tathagatas do not have such habitual tendencies at all. The Extensive Commentary on the Holy Perfection of Wisdom in One Hundred Thousand Verses is completed. Homage to the Mother who gives birth to the three times! Although without arrogance and concealing her face, for the sake of benefiting herself with the Guru's instructions, she explains the scriptures and treatises out of love for all beings. Respectful homage to the great Elder! It is complete! Second Chapter, The Chapter of the Inexhaustible.