English
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'Purity and equality' means the same absence of afflictions. 'Liberation and equality' means no birth and death. 'Samadhi and equality' means the state of fulfillment, without differences of superiority or inferiority. The so-called taste of liberation is the absence of burdensome places, hence the term 'equality'. If the fundamental ignorance (Avidya-sthiti, 无明住地) is not severed and is not ultimate, then before clarifying its severance, its faults should be explained first. 'Not obtaining one taste' means not obtaining the taste of the Buddha's liberation, which is one fault. 'Not severing what should be severed' means that the various delusions of ignorance have not been eliminated, which is the second fault. 'Not obtaining what should be obtained' means not obtaining the myriad virtues, which is the third fault. 'Not realizing what should be realized' means not realizing the Dharmakaya (法身) of the Buddha, which is the fourth fault. Therefore, the accumulation of fundamental ignorance is the accumulation of the above-mentioned faults. Moreover, within the substance of ignorance, there are many (faults). 'Generating all practitioners' refers to cultivating all the unconditioned (Anasrava, 无漏) dharmas. This clarifies the wisdom that can sever (afflictions). 'Severing afflictions upon afflictions' describes what is to be severed. 'Higher afflictions' may obstruct the mind, preventing it from attaining clarity and purity. 'Cessation' (止) is the wisdom that establishes the realm of cessation and contemplation based on the Four Foundations of Mindfulness (四念处). 'Dhyana' (禅) refers to the various samadhis of the Four Dhyanas (四禅). 'Right reception' (正受) refers to the Four Right Receptions. 'Expedient means' (方便) refers to the wisdom of seeking and inquiring. 'Wisdom' (智) refers to actual wisdom. 'Fruits' (果) refers to the three fruits of humans and devas (人天三果). 'Attaining the fruit of the path' (道果得) refers to the causes of the three vehicles of humans and devas, because of the power of the fruit, it shares the name 'attainment'. 'Powers' (力) refers to the Ten Powers (十力). 'Fearlessness' (无畏) refers to the Four Fearlessnesses (四无畏). 'Everything is established by the fundamental ignorance' clarifies the origin of the arising of afflictions. The main idea of this sutra is that fundamental ignorance is the source of all fetters. All arising dharmas are initially subtle and then become coarse. The method of severing fetters is initially coarse and then becomes subtle. Through these two meanings, it can be understood that fundamental ignorance gives rise to the Four Abodes of Afflictions (四住地). The self-arising of fundamental ignorance means that the (afflictions) severed by the Vajra Wisdom (金刚智) are considered subtle, while the (afflictions) severed down to the Eighth Ground (八地) are considered coarse. Therefore, even a tiny bit (of affliction) will give rise to inferior (results). The arising of all higher afflictions is due to fundamental ignorance, conditioned by fundamental ignorance. The so-called 'higher afflictions' generally refer to the Four Abodes and fundamental ignorance. For the Four Abodes, (fundamental ignorance) is a distant condition; for fundamental ignorance, (fundamental ignorance) is a proximate cause. 'The beginningless ground of ignorance not corresponding to the mind' (心不相应无始无明地) is named to clarify its severance. 'What is upheld and established' describes its faults." ] } --------------------------------------------------------------------------------
Chinese
。一切烦恼四住恒沙起与无明也。上烦恼者。或诸法略说二除则五悉灭也。所得诸法通达无阂者。善解一切诸法理也。离一切过恶者。无烦恼生死者也。得一切功德者。万善备具也。法王法主者。无明住地既断灭已则能具备。此三种义也。既具三义即得成佛。絯法为王。胜物为主也。而得自在者。独足超胜不为物屈也。我生已尽讫不受后有。此明如来具足四义。无余究竟至极圆满。非如二乘有余不足。是故世尊讫一向记说。结明上来佛是究竟二乘未足。当理无虚定实之说始可得称无畏之言也。不受后有智有二种者。此明二果。如来之智俱得名为不受后有也。谓如来以无上调御者。此下说师子吼明如来智也。十号之中略说二也。降伏心过四魔者。除恶悉尽也。得如来法身者。所得满足也。一切尔炎者。是境界也。此明所知诸法因备。于上更无所作者。在佛地已更不修万善也。无所得地者。至足究竟更无所求也。无阂智观者。是一切智也。不由于他者。是法悉知没何所咨也。度生死畏者。明二乘人不受后有智也。除分段生死故名为度。不更受生者。名不受后有也。次第得解脱乐者。分段除已次得有余涅槃也。又一解二乘微乐与如来乐作次第也。得不受后有观者。是智人异名也。第一苏息者。始得免难。初分段死。第一少乐 未得常去大乐也。又一解二乘自谓第一胜法也。处涅槃地者。说苏息处地。彼先所得地者。如来初说四谛之时教。二乘断三界四住结尽舍后边身得无余涅槃。昔来明此谓为实名先所得地及至明处。犹有念念变易生死便自觉知。是有余地应当得无上菩提也。何以故者。胜鬘释其应解之意。三乘既一穷自行之何容不知也。即是佛乘者。此明自智得佛之意。即是涅槃界者。道尊超胜名曰菩提。众累悉除名为涅槃。备应众求种曰法身三义虽异其体一也。则究竟一乘者。得佛法身乘力便息。故知二乘未是极称也。无异如来无异法身者。此明如来法身一也。得究竟法身者究竟一乘者。举二句欲明无边不断也。佛体常住应现十方名曰无边 无念念尽灭故名不断也。如来无有限齐时住后际等住者。此二明法体常。无限大悲无限安慰世间者。此二句明化被无穷。是名善说如来者。称说如来化被无穷者得佛之实故名为善。若说如来化尽双树者失佛之实不得名善也 无尽法常住法者。称说如来体。是常住者。亦得为佛实得为善也。若说如来寿尽双树丈六身者不名为善也。一切世间之所依者。法身常而能实被知依此者为最真实也。二乘昔来归依丈六应现化佛以之为实。今说法身常住之佛为大士。故知二乘未归真佛也。是故未度世间者。生死未除 现代汉语译本 未曾获得常乐的境界。另一种解释是，二乘（声闻乘和缘觉乘）自认为他们的法是第一殊胜的法。处于涅槃之地，是指处于苏息之处。他们先前所得之地，是指如来最初宣说四谛（苦、集、灭、道）时的教导。二乘断除了三界（欲界、色界、无色界）的四住地烦恼，舍弃了最后的色身，获得了无余涅槃。过去一直认为这是真实的，称为先前所得之地，以及到达了明处。即使如此，仍然有念念变易的生死，因此自觉知道这只是有余地，应当证得无上菩提。为什么这样说呢？胜鬘夫人解释了其中应理解的含义。三乘归于一乘，穷尽了各自的修行，怎么能不知道呢？‘即是佛乘’，这说明以自己的智慧证得佛果的含义。‘即是涅槃界’，道尊超胜，名为菩提；众多的烦恼都已消除，名为涅槃。具备应众生需求的种子，称为法身。这三种含义虽然不同，但其本体是一样的。‘则究竟一乘’，证得佛的法身，乘的力量便止息。所以知道二乘不是最终的归宿。‘无异如来，无异法身’，这说明如来和法身是一体的。‘得究竟法身者，究竟一乘者’，举出这两句是为了说明无边和不断。佛的本体常住，应现于十方，名为无边；没有念念尽灭，所以名为不断。‘如来无有限齐，时住后际等住者’，这两句说明法体是常住的。‘无限大悲，无限安慰世间者’，这两句说明教化普及无穷。‘是名善说如来者’，称赞宣说如来教化普及无穷，因为证得了佛的真实，所以称为善。如果说如来的教化在双树下终结，那就失去了佛的真实，不能称为善。‘无尽法，常住法者’，称赞宣说如来的本体是常住的，也可以认为是佛的真实，可以认为是善。如果说如来的寿命在双树下终结，丈六金身灭亡，就不能称为善。‘一切世间之所依者’，法身常住，能够真实地被认知，依止法身是最真实的。二乘过去归依丈六应现的化佛，认为这是真实的。现在宣说法身常住的佛，是为了大士（菩萨）。所以知道二乘没有归依真佛。‘是故未度世间者’，是因为生死还没有消除。