English
English version: Yes. Why is that? Because afflictions are what Arhats (those who have eliminated all afflictions and attained Nirvana) and Pratyekabuddhas (those who attain Nirvana through their own enlightenment, without relying on the teachings of others) cannot eradicate. There are two types of afflictions. What are the two? They are: dwelling-place afflictions and arising afflictions. There are four types of dwelling-place afflictions. What are the four? They are: the dwelling-place of view (attachment to wrong views), the dwelling-place of desire (attachment to desires), the dwelling-place of form (attachment to material things), and the dwelling-place of existence (attachment to existence). These four dwelling-place afflictions give rise to all arising afflictions. Arising afflictions are momentary, arising and ceasing in accordance with the mind. World Honored One! There exists a beginningless ignorance dwelling-place (fundamental ignorance) that is not in accordance with the mind. World Honored One! The power of these four dwelling-place afflictions, which are the seeds upon which all higher afflictions depend, cannot be compared to the ignorance dwelling-place in terms of number or analogy. World Honored One! In this way, the power of the ignorance dwelling-place is the greatest among the four dwelling-place afflictions, including attachment to existence. For example, the demon Mara (the demon king in Buddhism) in the Paranirmitavasavartin heaven (the highest heaven in the desire realm), is superior in form, power, lifespan, retinue, resources, and freedom. Similarly, the power of the ignorance dwelling-place is the strongest among the four dwelling-place afflictions, including attachment to existence. It is the basis for countless higher afflictions, and it also causes the four afflictions to persist for a long time. The wisdom of Arhats and Pratyekabuddhas cannot eradicate it; only the Bodhi wisdom of the Tathagata (the title of a Buddha) can eradicate it. In this way, World Honored One! The power of the ignorance dwelling-place is the greatest. World Honored One! Furthermore, just as grasping (Upadana) arises from defiled karma (karma with afflictions), which leads to the three realms of existence (desire realm, form realm, formless realm), similarly, the ignorance dwelling-place, arising from undefiled karma (karma without afflictions), gives rise to the three mind-made bodies (Manomayakaya) of Arhats, Pratyekabuddhas, and great Bodhisattvas (Mahasattva, Bodhisattvas who have generated the great Bodhicitta). These three levels, the arising of these three mind-made bodies, and the arising of undefiled karma, all depend on the ignorance dwelling-place. They have causes and conditions, they are not without causes and conditions. Therefore, the three mind-made bodies and undefiled karma all depend on the ignorance dwelling-place. World Honored One! In this way, the four dwelling-place afflictions, including attachment to existence, are not the same as the karma of the ignorance dwelling-place. The ignorance dwelling-place is different and separate from the four dwelling-place afflictions. It is eradicated by the Buddha's level (Buddhabhumi, the state of a Buddha), and by the Buddha's Bodhi wisdom. Why is that? Because Arhats and Pratyekabuddhas, although they have eradicated the four dwelling-place afflictions, their undefiled merits are not complete, they cannot obtain the power of freedom, and they cannot attain realization. The incompleteness of undefiled merits refers to the ignorance dwelling-place. World Honored One! Arhats and Pratyekabuddhas --------------------------------------------------------------------------------
Chinese
佛、最后身菩萨，为无明住地之所覆障故，于彼彼法不知不觉。以不知见故，所应断者不断、不究竟。以不断故，名有余过解脱，非离一切过解脱；名有余清净，非一切清净；名成就有余功德，非一切功德。以成就有余解脱、有余清净、有余功德故，知有余苦、断有余集、证有余灭、修有余道，是名得少分涅槃。得少分涅槃者，名向涅槃界。若知一切苦、断一切集、证一切灭、修一切道，于无常坏世间、无常病世间，得常住涅槃；于无覆护世间、无依世间，为护为依。何以故？法无优劣故得涅槃；智慧等故得涅槃；解脱等故得涅槃；清净等故得涅槃。是故涅槃一味等味，谓解脱味。 “世尊！若无明住地，不断不究竟者，不得一味等味，谓明解脱味。何以故？无明住地不断、不究竟者，过恒沙等所应断法，不断、不究竟，过恒沙等所应断法不断故，过恒沙等法应得不得、应证不证。是故无明住地积聚，生一切修道断烦恼、上烦恼。彼生心上烦恼、止上烦恼、观上烦恼、禅上烦恼、正受上烦恼、方便上烦恼、智上烦恼、果上烦恼、得上烦恼、力上烦恼、无畏上烦恼，如是过恒沙等上烦恼，如来菩提智所断。一切皆依无明住地之所建立，一切上烦恼起，皆因无明住地，缘无明住地。世尊！于此起烦恼，刹那心刹那相 现代汉语译本：佛和最后身菩萨（指即将成佛的菩萨），由于被无明住地（指最根本的无明）所覆盖和障碍，对于各种法都不能知晓和觉悟。因为不能知见，所以应该断除的烦恼不能断除，不能彻底断除。因为不能断除，所以称为有余过解脱（指不彻底的解脱），而不是脱离一切过患的解脱；称为有余清净（指不彻底的清净），而不是一切清净；称为成就了有余功德（指不彻底的功德），而不是一切功德。因为成就了有余解脱、有余清净、有余功德，所以知道有余的苦、断除有余的集（指苦的根源）、证得有余的灭（指苦的止息）、修习有余的道（指通向灭的道路），这称为得到少分的涅槃。得到少分涅槃的人，称为趋向涅槃界。如果知道一切苦、断除一切集、证得一切灭、修习一切道，在无常败坏的世间、无常病痛的世间，得到常住的涅槃；在无覆护的世间、无依的世间，成为庇护和依靠。为什么呢？因为法没有优劣之分，所以能得到涅槃；因为智慧平等，所以能得到涅槃；因为解脱平等，所以能得到涅槃；因为清净平等，所以能得到涅槃。因此，涅槃只有一种味道，就是解脱的味道。 世尊！如果无明住地不能断除，不能彻底断除，就不能得到一种味道，就是明解脱的味道。为什么呢？因为无明住地不能断除，不能彻底断除，那么像恒河沙数一样多的应该断除的法，就不能断除，不能彻底断除。因为像恒河沙数一样多的应该断除的法不能断除，所以像恒河沙数一样多的法应该得到的得不到，应该证得的证不到。因此，无明住地积聚，产生一切修道所断的烦恼、上烦恼。这些产生的心上烦恼、止上烦恼、观上烦恼、禅上烦恼、正受上烦恼、方便上烦恼、智上烦恼、果上烦恼、得上烦恼、力上烦恼、无畏上烦恼，像这样超过恒河沙数一样多的上烦恼，都是如来的菩提智慧所断除的。一切都依赖于无明住地而建立，一切上烦恼的生起，都是因为无明住地，缘于无明住地。世尊！从这里生起烦恼，刹那心刹那相。
English
English version: Buddhas and Bodhisattvas in their last life (those about to become Buddhas), being covered and obstructed by the 'abode of ignorance' (the most fundamental ignorance), are unable to know or realize various dharmas. Because they lack this knowledge and vision, they cannot cut off what should be cut off, nor can they cut it off completely. Because they cannot cut it off, it is called 'liberation with residue' (incomplete liberation), not liberation from all faults; it is called 'purity with residue' (incomplete purity), not complete purity; it is called 'achieving merit with residue' (incomplete merit), not all merit. Because they achieve liberation with residue, purity with residue, and merit with residue, they know of residual suffering, cut off residual accumulation (the root of suffering), realize residual cessation (the end of suffering), and cultivate the residual path (the path to cessation). This is called attaining a partial Nirvana. Those who attain partial Nirvana are called those who are heading towards the realm of Nirvana. If one knows all suffering, cuts off all accumulation, realizes all cessation, and cultivates all paths, in the impermanent and decaying world, in the impermanent and diseased world, one attains the permanent Nirvana; in the unprotected world, in the helpless world, one becomes a protector and a refuge. Why is this so? Because there is no superiority or inferiority in the Dharma, one can attain Nirvana; because wisdom is equal, one can attain Nirvana; because liberation is equal, one can attain Nirvana; because purity is equal, one can attain Nirvana. Therefore, Nirvana has one taste, the taste of liberation. World Honored One! If the 'abode of ignorance' is not cut off, not completely cut off, then one cannot attain one taste, which is the taste of clear liberation. Why is this so? Because if the 'abode of ignorance' is not cut off, not completely cut off, then the dharmas that should be cut off, as numerous as the sands of the Ganges, cannot be cut off, cannot be completely cut off. Because the dharmas that should be cut off, as numerous as the sands of the Ganges, cannot be cut off, the dharmas that should be attained cannot be attained, and the dharmas that should be realized cannot be realized. Therefore, the 'abode of ignorance' accumulates, giving rise to all the afflictions and higher afflictions that are cut off by the path of cultivation. These arising afflictions of the mind, afflictions of cessation, afflictions of contemplation, afflictions of meditation, afflictions of right reception, afflictions of skillful means, afflictions of wisdom, afflictions of fruition, afflictions of attainment, afflictions of power, afflictions of fearlessness, these higher afflictions, as numerous as the sands of the Ganges, are all cut off by the Tathagata's Bodhi wisdom. Everything is established based on the 'abode of ignorance', and the arising of all higher afflictions is due to the 'abode of ignorance', conditioned by the 'abode of ignorance'. World Honored One! From this arises affliction, in a moment of mind, in a moment of appearance. -------------------------------------------------------------------------------- 应；世尊！心不相应无始无明住地。
Chinese
“世尊！若复过于恒沙如来菩提智所应断法，一切皆是无明住地所持所建立。譬如一切种子皆依地生，建立、增长，若地坏者彼亦随坏。如是过恒沙等如来菩提智所应断法，一切皆依无明住地生，建立增长；若无明住地断者，过恒沙等如来菩提智所应断法，皆亦随断。如是一切烦恼、上烦恼断，过恒沙等如来所得一切诸法，通达无碍一切知见，离一切过恶，得一切功德。法王法主，而得自在，登一切法自在之地。如来、应、等正觉正师子吼：‘我生已尽，梵行已立，所作已办，不受后有。’是故世尊以师子吼依于了义，一向记说。 “世尊！不受后有智有二种。谓：如来以无上调御降伏四魔，出一切世间，为一切众生之所瞻仰，得不思议法身。于一切尔焰地得无碍法自在，于上更无所作。无所得地十力勇猛，升于第一无上无畏之地，一切尔炎无碍智观不由于他，不受后有智师子吼。 “世尊！阿罗汉、辟支佛度生死畏，次第得解脱乐，作是念：‘我离生死恐怖，不受生死苦。’世尊！阿罗汉、辟支佛观察时，得不受后有，观第一苏息处涅槃地。世尊！彼先所得地，不愚于法、不由于他，亦自知得有余地，必当得阿耨多罗三藐三菩提。何以故？声闻、缘觉乘皆入 现代汉语译本：是的，世尊！心不相应的无始无明（无明：指对真理的无知）安住之地。 世尊！如果还有超过恒河沙数如来菩提智慧所应断除的法，一切都是无明住地所执持、所建立的。譬如一切种子都依赖土地而生，建立、增长，如果土地坏了，它们也随之坏灭。同样，超过恒河沙数等如来菩提智慧所应断除的法，一切都依赖无明住地而生，建立增长；如果无明住地断除了，超过恒河沙数等如来菩提智慧所应断除的法，也都随之断除。这样一切烦恼、上烦恼断除，超过恒河沙数等如来所获得的一切诸法，通达无碍的一切知见，远离一切过恶，获得一切功德。成为法王、法主，而得自在，登上一切法自在之地。如来、应供、等正觉（如来、应供、等正觉：佛的三个称号）正师子吼：‘我生已尽，梵行已立，所作已办，不受后有。’所以世尊以师子吼依于了义，一向记说。 世尊！不受后有智有两种。一是：如来以无上调御降伏四魔（四魔：指烦恼魔、五蕴魔、死魔、天魔），出离一切世间，为一切众生所瞻仰，得到不可思议的法身。在一切尔焰地（尔焰地：指佛的境界）得到无碍法自在，于上更无所作。在无所得地十力（十力：佛的十种力量）勇猛，升于第一无上无畏之地，一切尔炎无碍智观不由于他，不受后有智师子吼。 世尊！阿罗汉（阿罗汉：指断尽烦恼，不再受生死轮回的修行者）、辟支佛（辟支佛：指不依佛陀教导，自己觉悟的修行者）度脱生死畏惧，次第得到解脱的快乐，他们这样想：‘我已远离生死恐怖，不再受生死之苦。’世尊！阿罗汉、辟支佛观察时，得到不受后有，观察第一安息处涅槃地（涅槃地：指解脱的境界）。世尊！他们先前所得之地，不愚于法、不依赖于他人，也自知得到有余地，必定会得到阿耨多罗三藐三菩提（阿耨多罗三藐三菩提：指无上正等正觉，即佛的智慧）。为什么呢？声闻（声闻：指听闻佛陀教导而修行的弟子）、缘觉（缘觉：指不依佛陀教导，自己觉悟的修行者）乘都进入