Chinese
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English
English version: Only the Tathagata (如来, Thus Come One) and below, the third is refuting the statement 'what needs to be done is already done'. The Tathagata attains Parinirvana (般涅槃, complete Nirvana), accomplishing inconceivable merits, therefore it is said 'what needs to be done is already done'. Arhats (阿罗汉, enlightened ones) and Pratyekabuddhas (辟支佛, Solitary Buddhas) accomplish conceivable merits, therefore it is said 'what needs to be done is not yet done'. Saying 'done' in the past was a skillful means of the Buddha. Only the Tathagata and below, the fourth is refuting the 'wisdom of not receiving future existence'. Only the Tathagata attains Parinirvana, all faults that should be severed from the cycle of birth and death are extinguished without remainder, accomplishing the second purity, therefore not receiving future existence. Arhats and Pratyekabuddhas still have remaining faults, being in an intermediate state of purity, therefore they inevitably receive future existence. Saying 'not receiving future existence' in the past was a skillful means of the Buddha. Only the Tathagata and below, the fifth is refuting the statement of Nirvana. The essence of the Tathagata's Nirvana is extremely profound, surpassing the Three Vehicles (Śrāvakayāna, 声闻乘, Hearer Vehicle; Pratyekabuddhayāna, 缘觉乘, Solitary Buddha Vehicle; Bodhisattvayāna, 菩萨乘, Bodhisattva Vehicle), therefore it is said to be revered by all sentient beings, surpassing the Nirvana of the Two Vehicles. Therefore, it can be known that the fruit attained by Arhats and Pratyekabuddhas is still far from the permanent Great Nirvana realm. It should also be said to be a skillful means of the Buddha, but lacking this statement, it needs later scriptures to complete this statement. Saying the observation of Arhats and Pratyekabuddhas refers to the previous four wisdoms. Liberation refers to the fifth statement. The ultimate accomplishment of the four wisdoms completes the meaning of the previous observation. The place of rest connects the previous liberation, encompassing the four wisdoms and Nirvana. Saying that the ultimate accomplishment of these two fruits is also the Buddha's skillful means of provisional teaching, completing the previous fifth statement, which is the statement of Nirvana. It can also be said that the previous five statements refute the four wisdoms and the existence of Nirvana, from Arhats and Pratyekabuddhas below, it is unconditioned Nirvana. From 'What is the reason' below, the third major section explains the differences. Within it, there are two sections clarifying the meaning. One clarifies the two kinds of birth and death, and the other clarifies the two kinds of afflictions. Why is there a distinction between superior and inferior Nirvana, and the difference between the two kinds of four wisdoms? Below it says it is because there are two kinds of birth and death. It can also be said that the Tathagata often says that the four wisdoms and Nirvana of the Hearer and Solitary Buddha Vehicles are ultimate, but now Queen Śrīmālā says it is not true. Why? The two statements contradict each other. If Queen Śrīmālā's words are correct, then the Tathagata's words are false. If the Tathagata's words are correct, then Queen Śrīmālā's words are just casual talk. The two teachings are contradictory and should not coexist. Therefore, below it says it is because there are two kinds of birth and death, Queen Śrīmālā understands both sides, therefore she says no. --------------------------------------------------------------------------------
Chinese
究竟。如来但说一□故言究竟。迹似矛楯实不相违故言释异也。从分段死已下。明如来说究竟所由。非一切烦恼以下。别释胜鬘说不究竟所以。两边皆有其义不失宗旨也。何等为二。一是分段死。三界之中上至八万下及十岁。各有体报殊。二者三界外前变最后故云变易死也。生则顺情死则适意故。两处但论死也。分段死者。胃虚为众生者。正出受分段之人。罗汉以下说彼变易之者。乃至究竟菩提者。解无二种生死之处也。二种死中以下。别解如来说究竟所由。以分段死断故。说阿罗汉辟支佛生死尽。得有余果证故。说梵行立。凡夫人天不生无漏胜解故言未辨。三果四向七种举人或未尽原故。先所未作。唯有罗汉辟支尽三界虚为烦恼故。称所作已办。罗汉辟支所断烦恼。更不能令行者受于三界后身。是故说不受后有。如来说作究竟事居于此也。自此下别释胜鬘不究竟所以。下言非尽一切烦恼。亦非尽一切受生故。说不受后有也。非尽一切烦恼集谛不亡非尽一切受生苦谛不重也。何以故有烦恼以下。第二就两种烦恼明释异。就中有五段文句明义。第一从何等为二以下。无始无明住地明二种烦恼体根不同。第二从世尊此四住地以下。就最为大力明力用各异。第三从又如取缘以下。讫即是无明住地明二种烦恼润生有别。第四从 现代汉语译本 究竟。如来只是说一种死亡，所以说是究竟。表面上看起来像矛盾，实际上并不冲突，所以说是解释差异。从分段死以下，说明如来说究竟的原因。‘非一切烦恼’以下，分别解释胜鬘夫人说不究竟的原因。两边都有其意义，没有失去宗旨。 什么是二种死？一是分段死。三界之中，上至八万岁，下至十岁，各有不同的身体和果报。二是三界外，前一阶段变化到最后阶段，所以说是变易死。生是顺应情欲，死是适应心意，所以两处只讨论死。 分段死，胃虚是众生，正是指出承受分段生死的人。罗汉以下说他们变易死，乃至究竟菩提，解释没有二种生死的地方。‘二种死中’以下，分别解释如来说究竟的原因。因为分段死断了，所以说阿罗汉、辟支佛生死已尽。得到有余果证，所以说梵行成立。凡夫人天没有产生无漏的殊胜理解，所以说没有辨别清楚。三果、四向、七种人，或者没有穷尽根源，所以说‘先所未作’。只有阿罗汉、辟支佛穷尽了三界虚妄的烦恼，所以称‘所作已办’。罗汉、辟支佛所断的烦恼，不能再使修行者承受三界后世的身体，所以说‘不受后有’。如来说作究竟事就在这里。 从这里以下，分别解释胜鬘夫人说不究竟的原因。下面说‘非尽一切烦恼，亦非尽一切受生’，所以说‘不受后有’。‘非尽一切烦恼’，集谛没有灭亡；‘非尽一切受生’，苦谛没有重复。为什么呢？‘有烦恼’以下，第二就两种烦恼说明解释差异。其中有五段文句说明意义。第一从‘何等为二’以下，无始无明（avidya）住地说明二种烦恼的本体和根源不同。第二从‘世尊此四住地’以下，就最为强大的力量说明力量和作用各自不同。第三从‘又如取缘’以下，直到‘即是无明住地’，说明二种烦恼润生有区别。第四从...
English
English version Ultimately. The Tathagata only speaks of one kind of death, therefore it is said to be ultimate. It seems contradictory on the surface, but it is not actually contradictory, so it is said to be explaining the difference. From the death of segments onwards, it explains the reason why the Tathagata speaks of the ultimate. From 'not all afflictions' onwards, it separately explains the reason why Queen Srimala (Śrīmālādevī) speaks of non-ultimacy. Both sides have their meaning, and the purpose is not lost. What are the two kinds of death? One is the death of segments (分段死, Fēn duàn sǐ). Within the Three Realms (三界, Sānjiè), from eighty thousand years to ten years, each has a different body and retribution. The second is outside the Three Realms, the previous stage changes to the final stage, so it is called the death of transformation (变易死, Biànyì sǐ). Birth is in accordance with emotions, and death is in accordance with intentions, so both places only discuss death. Segmented death, gastric emptiness is sentient beings, is precisely pointing out the person who bears segmented life and death. Arhats (阿罗汉, Āluóhàn) and below speak of their death of transformation, up to ultimate Bodhi (菩提, Pútí), explaining that there is no place for two kinds of life and death. From 'in the two kinds of death' onwards, it separately explains the reason why the Tathagata speaks of the ultimate. Because segmented death is cut off, it is said that the Arhats and Pratyekabuddhas (辟支佛, Bìzhīfó) have exhausted life and death. Having obtained the remaining fruit certificate, it is said that the Brahma conduct is established. Ordinary people and gods have not produced the unsurpassed understanding of non-outflow, so it is said that they have not distinguished clearly. The three fruits, four directions, and seven kinds of people, or have not exhausted the source, so it is said 'what has not been done before'. Only Arhats and Pratyekabuddhas have exhausted the false afflictions of the Three Realms, so it is called 'what has been done is done'. The afflictions cut off by Arhats and Pratyekabuddhas can no longer cause practitioners to bear the body of the next life in the Three Realms, so it is said 'not subject to future existence'. The Tathagata says that doing the ultimate thing is here. From here onwards, it separately explains the reason why Queen Srimala speaks of non-ultimacy. Below it says 'not exhausting all afflictions, nor exhausting all births', so it says 'not subject to future existence'. 'Not exhausting all afflictions', the Samudaya (集谛, Jí dì) is not destroyed; 'not exhausting all births', the Dukkha (苦谛, Kǔ dì) is not repeated. Why? From 'having afflictions' onwards, the second explains the difference in the two kinds of afflictions. There are five paragraphs in it to explain the meaning. First, from 'what are the two' onwards, the beginningless ignorance (avidya) and the dwelling place explain that the substance and root of the two kinds of afflictions are different. Second, from 'the World Honored One, these four dwelling places' onwards, the most powerful force explains that the power and function are different. Third, from 'also, like taking conditions' onwards, up to 'that is the dwelling place of ignorance', it explains that the two kinds of afflictions have different ways of moistening life. Fourth from... --------------------------------------------------------------------------------