Chinese
正法者是摩诃衍。何以故？摩诃衍者，出生一切声闻、缘觉、世间、出世间善法。世尊！如阿耨大池出八大河。如是摩诃衍，出生一切声闻、缘觉、世间、出世间善法。世尊！又如一切种子皆依于地而得生长。如是一切声闻、缘觉、世间、出世间善法，依于大乘而得增长。是故世尊！住于大乘摄受大乘，即是住于二乘摄受二乘、一切世间、出世间善法。 “如世尊说六处。何等为六？谓：正法住、正法灭、波罗提木叉、比尼、出家、受具足。为大乘故说此六处。何以故？正法住者，为大乘故，说大乘住者即正法住。正法灭者，为大乘故，说大乘灭者即正法灭。波罗提木叉、比尼此二法者，义一名异，比尼者即大乘学。何以故？以依佛出家而受具足，是故说大乘威仪戒是比尼、是出家、是受具足。是故阿罗汉无出家受具足。何以故？阿罗汉依如来出家受具足故。阿罗汉归依于佛，阿罗汉有恐怖。何以故？阿罗汉于一切无行怖畏想住，如人执剑欲来害己，是故阿罗汉无究竟乐。何以故？世尊！依不求依。如众生无依，彼彼恐怖，以恐怖故则求归依。如阿罗汉有怖畏，以怖畏故依于如来。 “世尊！阿罗汉、辟支佛有怖畏，是故阿罗汉、辟支佛，有余生法不尽，故有生；有余梵行不成，故不纯；事不究竟，故当 现代汉语译本： 真正的佛法是摩诃衍（大乘）。为什么这么说呢？因为摩诃衍能产生一切声闻（听闻佛法而悟道者）、缘觉（不依师教，观因缘而悟道者）、世间和出世间的善法。世尊！就像阿耨大池流出八条大河一样。摩诃衍也是这样，能产生一切声闻、缘觉、世间和出世间的善法。世尊！又像一切种子都依赖土地才能生长一样。一切声闻、缘觉、世间和出世间的善法，都依赖大乘才能增长。所以，世尊！安住于大乘，摄受大乘，就是安住于二乘（声闻乘和缘觉乘），摄受二乘以及一切世间和出世间的善法。 “就像世尊所说的六处。哪六处呢？就是：正法住、正法灭、波罗提木叉（戒律）、比尼（律）、出家、受具足戒。为了大乘的缘故才说这六处。为什么呢？正法住，是为了大乘的缘故，说大乘住就是正法住。正法灭，是为了大乘的缘故，说大乘灭就是正法灭。波罗提木叉和比尼这两种法，意义相同而名称不同，比尼就是大乘的学处。为什么呢？因为依佛出家而受具足戒，所以说大乘的威仪戒就是比尼，就是出家，就是受具足戒。所以阿罗汉（断尽烦恼，证得无生者）没有出家和受具足戒。为什么呢？因为阿罗汉是依如来出家和受具足戒的。阿罗汉归依于佛，阿罗汉有恐怖。为什么呢？因为阿罗汉对于一切无常的行法，都怀有怖畏的念头，就像有人拿着剑要来伤害自己一样，所以阿罗汉没有究竟的快乐。为什么呢？世尊！因为他们依赖于不应该依赖的东西。就像众生没有依靠，就会感到恐惧，因为恐惧所以寻求归依。阿罗汉也有恐惧，因为恐惧所以依赖如来。 “世尊！阿罗汉和辟支佛（独觉）有恐惧，所以阿罗汉和辟支佛，还有剩余的生法没有断尽，所以还有生死；还有剩余的梵行没有成就，所以不纯粹；所做的事情没有究竟，所以应当...
English
English version: The true Dharma is the Mahayana (Great Vehicle). Why is that? Because the Mahayana gives rise to all good Dharmas of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment independently), and both worldly and transcendental realms. World-Honored One! Just as the Anavatapta Lake gives rise to eight great rivers, so too does the Mahayana give rise to all good Dharmas of Sravakas, Pratyekabuddhas, and both worldly and transcendental realms. World-Honored One! Furthermore, just as all seeds rely on the earth to grow, so too do all good Dharmas of Sravakas, Pratyekabuddhas, and both worldly and transcendental realms rely on the Mahayana to grow. Therefore, World-Honored One! Abiding in the Mahayana and embracing the Mahayana is the same as abiding in the Two Vehicles (Sravakayana and Pratyekabuddhayana) and embracing the Two Vehicles, as well as all good Dharmas of both worldly and transcendental realms. “As the World-Honored One has spoken of the six places. What are the six? They are: the abiding of the true Dharma, the extinction of the true Dharma, the Pratimoksha (precepts), the Vinaya (discipline), renunciation, and the full ordination. These six places are spoken for the sake of the Mahayana. Why is that? The abiding of the true Dharma is for the sake of the Mahayana; to say that the Mahayana abides is to say that the true Dharma abides. The extinction of the true Dharma is for the sake of the Mahayana; to say that the Mahayana is extinguished is to say that the true Dharma is extinguished. The Pratimoksha and the Vinaya, these two Dharmas, have the same meaning but different names; the Vinaya is the learning of the Mahayana. Why is that? Because one renounces and receives full ordination based on the Buddha, therefore it is said that the Mahayana's code of conduct is the Vinaya, is renunciation, and is full ordination. Therefore, Arhats (those who have extinguished all afflictions and attained no-birth) do not have renunciation and full ordination. Why is that? Because Arhats renounce and receive full ordination based on the Tathagata (Buddha). Arhats take refuge in the Buddha, and Arhats have fear. Why is that? Because Arhats dwell with the thought of fear towards all impermanent phenomena, just as if someone were to come to harm them with a sword, therefore Arhats do not have ultimate happiness. Why is that? World-Honored One! Because they rely on what should not be relied upon. Just as beings without refuge feel fear, and because of fear they seek refuge. Arhats also have fear, and because of fear they rely on the Tathagata. “World-Honored One! Arhats and Pratyekabuddhas have fear, therefore Arhats and Pratyekabuddhas have remaining birth-Dharmas that are not exhausted, thus they have birth; they have remaining Brahma-conduct that is not accomplished, thus they are not pure; their affairs are not ultimate, thus they should... --------------------------------------------------------------------------------
Chinese
有所作；不度彼故，当有所断。以不断故，去涅槃界远。何以故？唯有如来、应、正等觉得般涅槃，成就一切功德。故阿罗汉、辟支佛，不成就一切功德。言得涅槃者，是佛方便。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。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。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。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，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。 “何以故？有二种死。何等为二？谓：分段死、不思议变易死。分段死者，谓虚伪众生。不思议变易死者，谓：阿罗汉、辟支佛、大力菩萨意生身，乃至究竟无上菩提。二种死中，以分段死故，说阿罗汉、辟支佛智，我生已尽；得有余果证故，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；阿罗汉、辟支佛所断烦恼，更不能受后有故，说不受后有。非尽一切烦恼，亦非尽一切受生，故说不受后 现代汉语译本：因为有所作为，不能超越彼岸，所以应当有所断除。因为没有断除，所以距离涅槃境界遥远。为什么呢？只有如来（Tathagata）、应供（Arhat）、正等觉（Samyaksambuddha）才能证得般涅槃（Parinirvana），成就一切功德。所以阿罗汉（Arhat）、辟支佛（Pratyekabuddha）不能成就一切功德。说他们得到涅槃，是佛的方便说法。只有如来才能证得般涅槃，成就无量功德。所以阿罗汉、辟支佛成就有限量的功德，说他们得到涅槃，是佛的方便说法。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、辟支佛成就可思议的功德，说他们得到涅槃，是佛的方便说法。只有如来才能证得般涅槃，一切应当断除的过失，都完全断灭，成就第一清净。阿罗汉、辟支佛还有剩余的过失，不是第一清净，说他们得到涅槃，是佛的方便说法。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、菩萨的境界。因此，阿罗汉、辟支佛距离涅槃境界遥远，说阿罗汉、辟支佛观察解脱的四种智慧究竟得到安息之处，也是如来的方便说法，是不了义的说法。 为什么呢？有两种死亡。哪两种呢？就是：分段生死（Punarbhava-marana）和不可思议变易生死（Aparinamita-parinama-marana）。分段生死是指虚妄的众生。不可思议变易生死是指：阿罗汉、辟支佛、大力菩萨的意生身（Manomaya-kaya），乃至究竟无上菩提（Anuttara-samyak-sambodhi）。在两种死亡中，因为分段生死，所以说阿罗汉、辟支佛的智慧，‘我生已尽’；因为得到有余果证，所以说‘梵行已立’；凡夫、人天所不能办到的，七种学人先前没有做到的，虚妄的烦恼断除，所以说‘所作已办’；阿罗汉、辟支佛所断的烦恼，不能再受后有，所以说‘不受后有’。不是断尽一切烦恼，也不是断尽一切受生，所以说‘不受后有’。
English
English version: Because there is action, and one does not cross over to the other shore, there must be something to be cut off. Because it is not cut off, one is far from the realm of Nirvana. Why is that? Only the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) attains Parinirvana (Complete Nirvana), accomplishing all merits. Therefore, Arhats and Pratyekabuddhas (Solitary Buddhas) do not accomplish all merits. The statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, accomplishing immeasurable merits. Therefore, Arhats and Pratyekabuddhas accomplish limited merits, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, accomplishing inconceivable merits. Therefore, Arhats and Pratyekabuddhas accomplish conceivable merits, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, and all faults that should be cut off are completely extinguished, accomplishing the first purity. Arhats and Pratyekabuddhas have remaining faults and are not of the first purity, and the statement that they attain Nirvana is a skillful means of the Buddha. Only the Tathagata attains Parinirvana, and is revered by all beings, surpassing the realms of Arhats, Pratyekabuddhas, and Bodhisattvas. Therefore, Arhats and Pratyekabuddhas are far from the realm of Nirvana, and the statement that Arhats and Pratyekabuddhas, observing the four wisdoms of liberation, ultimately attain a place of rest, is also a skillful means of the Tathagata, and is a statement of incomplete meaning. Why is that? There are two kinds of death. What are the two? They are: the death of segments (Punarbhava-marana) and the inconceivable death of transformation (Aparinamita-parinama-marana). The death of segments refers to illusory beings. The inconceivable death of transformation refers to: the Manomaya-kaya (mind-made body) of Arhats, Pratyekabuddhas, and powerful Bodhisattvas, up to the ultimate Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Among the two kinds of death, because of the death of segments, it is said that the wisdom of Arhats and Pratyekabuddhas is, 'My birth is exhausted'; because they have attained the remaining fruit of realization, it is said, 'The holy life is established'; what ordinary people and gods cannot accomplish, what the seven kinds of learners have not done before, the illusory afflictions are cut off, so it is said, 'What has to be done is done'; the afflictions that Arhats and Pratyekabuddhas have cut off cannot lead to future existence, so it is said, 'No more future existence'. It is not that all afflictions are exhausted, nor is it that all births are exhausted, so it is said, 'No more future existence'. --------------------------------------------------------------------------------
Chinese
有。何以故？有烦恼是阿罗汉、辟支佛所不能断。 “烦恼有二种。何等为二？谓：住地烦恼及起烦恼。住地有四种。何等为四？谓：见一处住地、欲爱住地、色爱住地、有爱住地。此四种住地，生一切起烦恼。起者刹那心刹那相应。世尊！心不相应无始无明住地。世尊！此四住地力，一切上烦恼依种，比无明住地，算数譬喻所不能及。 “世尊！如是无明住地力，于有爱数四住地，无明住地其力最大。譬如恶魔波旬于他化自在天，色、力、寿命、眷属、众具、自在殊胜。如是无明住地力，于有爱数四住地，其力最胜，恒沙等数上烦恼依，亦令四种烦恼久住。阿罗汉、辟支佛智所不能断，唯如来菩提智之所能断。如是世尊！无明住地最为大力。 “世尊！又如取，缘有漏业因而生三有。如是无明住地，缘无漏业因，生阿罗汉、辟支佛、大力菩萨三种意生身。此三地，彼三种意生身生及无漏业生，依无明住地，有缘非无缘。是故三种意生及无漏业，缘无明住地。世尊！如是有爱住地数四住地，不与无明住地业同，无明住地异，离四住地。佛地所断，佛菩提智所断。何以故？阿罗汉、辟支佛，断四种住地，无漏不尽，不得自在力，亦不作证。无漏不尽者，即是无明住地。 “世尊！阿罗汉、辟支 现代汉语译本：有。为什么呢？因为烦恼是阿罗汉（Arhat，已断除一切烦恼，达到涅槃境界的修行者）、辟支佛（Pratyekabuddha，靠自己觉悟，不依赖他人教导而证得涅槃的修行者）所不能断除的。 烦恼有两种。是哪两种呢？即：住地烦恼和起烦恼。住地烦恼有四种。是哪四种呢？即：见一处住地（执着于错误的见解）、欲爱住地（对欲望的执着）、色爱住地（对物质的执着）、有爱住地（对存在的执着）。这四种住地烦恼，产生一切起烦恼。起烦恼是刹那生灭，与心念刹那相应。世尊！与心不相应的无始无明住地（根本的无知）存在。世尊！这四种住地烦恼的力量，是一切上烦恼（更深层次的烦恼）的依附之种，但与无明住地相比，其数量和比喻都无法企及。 世尊！像这样，无明住地的力量，在有爱等四种住地烦恼中，无明住地的力量最大。譬如恶魔波旬（Mara，佛教中的魔王）在其他化自在天（Paranirmitavasavartin，欲界顶层天）中，其色身、力量、寿命、眷属、资具、自在都殊胜无比。同样，无明住地的力量，在有爱等四种住地烦恼中，其力量最强大，是恒河沙数般上烦恼的依附，也使得四种烦恼长久存在。阿罗汉、辟支佛的智慧都不能断除，只有如来（Tathagata，佛的称号）的菩提智慧才能断除。像这样，世尊！无明住地的力量最为强大。 世尊！又如取（Upadana，执取），缘于有漏业（有烦恼的业）因而产生三有（欲有、色有、无色有）。同样，无明住地，缘于无漏业（无烦恼的业），产生阿罗汉、辟支佛、大力菩萨（Mahasattva，发大菩提心的菩萨）三种意生身（Manomayakaya，由意念产生的身体）。这三地，彼三种意生身产生以及无漏业的产生，都依赖于无明住地，是有因缘的，不是没有因缘的。因此，三种意生身和无漏业，都缘于无明住地。世尊！像这样，有爱等四种住地烦恼，不与无明住地的业相同，无明住地是不同的，是独立于四种住地烦恼之外的。这是佛地（Buddhabhumi，佛的境界）所断除的，是佛的菩提智慧所断除的。为什么呢？因为阿罗汉、辟支佛，断除了四种住地烦恼，无漏（无烦恼）的功德不圆满，不能获得自在的力量，也不能作证。无漏不圆满，指的就是无明住地。 世尊！阿罗汉、辟支佛