English
English version The Manomayakaya (mind-made body) of Arhats (those who have eradicated all defilements and attained Nirvana), Pratyekabuddhas (self-enlightened Buddhas), and great Bodhisattvas (Mahasattvas, Bodhisattvas with great aspirations) (there is a difference between segmented and variable existence. From cause comes effect, and the name of the effect follows the cause. Therefore, the cause of falsely grasping existence and non-existence leads to differentiation, and the retribution of existence and non-existence is called segmented existence and death. Empty understanding of no-form leads to inconceivable retribution, but because the retribution has not exhausted its source, there is a principle of transformation, called inconceivable variable death, which originates in the mind, hence the term Manomayakaya), up to the ultimate unsurpassed Bodhi (Anuttara-samyak-sambodhi, referring to reaching a state of tranquility, forever free from suffering, hence the term ultimate. Before reaching this state, transformations can still occur, and death cannot be completely avoided). Among the two types of death, because of segmented death, it is said that the wisdom of Arhats and Pratyekabuddhas considers 'my birth is exhausted' (because the wisdom of the two vehicles has exhausted false grasping, there is no segmented birth and death). Because of attaining the remaining fruit, it is said 'the Brahma-conduct is established' (having some understanding in the exhaustion of defilements, it is said the Brahma-conduct is established). What ordinary people and gods cannot accomplish, what the seven types of learners have not done before, because of cutting off false defilements, it is said 'what needs to be done is done' (only the fruit of the two vehicles, intelligence can exhaust falsehood. Before reaching this fruit, there are still things not discerned). The defilements that Arhats and Pratyekabuddhas have cut off can no longer lead to future existence, so it is said 'no longer subject to future existence' (the seeds that have been exhausted will no longer bear fruit, so it is said no longer subject to future existence). It is not that all defilements have been exhausted, nor that all births have been exhausted, so it is said 'no longer subject to future existence' (explaining that the exhaustion of seeds is not complete, so there will still be cause and effect continuing, leading to future existence, there is still remainder). Why is it said that there are defilements that Arhats and Pratyekabuddhas cannot cut off? (Because the fear of birth and death arises from delusional confusion, so next it is explained that there are still defilements remaining. Defilements have two wheels, coarse and subtle, which only the Greatly Awakened One can understand, not what the two vehicles can cut off. Although the principle is profound and mysterious, let's try to explain it. Birth and death are deep and vast, impossible to find their beginning, constantly tranquil and subtle, impossible to recognize their end. Although the beginning and end are difficult to understand, there is a reason for heading towards them. Birth and death arise from the mind of appearances, Nirvana lies in the wonderful enlightenment. If enlightenment has not exhausted its source, it is nothing but appearance or delusion. One is false existence, the other is false non-existence. False existence is coarse, false non-existence is subtle. If one understands the principle and removes confusion, cutting off the coarse to the subtle, the two vehicles have not exhausted non-existence, so there is something not cut off, which is the abode of ignorance.) --------------------------------------------------------------------------------
Chinese
地也)烦恼有二种何等为二谓住地烦恼及起烦恼(烦恼精粗二种起不起亦二也。所以然者。妄执异理为见随事染着为爱。不识实相为无明。爱见迷理兼有所执故曰粗重。无明者直不识理。更无所专故曰轻微。轻重二科各有住地及起烦恼)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(夫结累之生。生必从缘故有四名。一者迷理而生起则同处故曰为一。爱随事起故逐界受名。是以见爱通为四住。此四是缘各守已分为住。能有所生为地)此四住地生一切起烦恼起者刹那心刹那相应(从白缘而发为起寄之暂会为刹那。即昧彼心为相应)世尊心不相应无始无明住地(无明住地亦是或缘不名相应旷劫有之故曰无始。迷理之缘故曰无明。不相应者前四住地亦不相应四住地起则相应无明住地起亦相应。相应有二种。一者心数起灭于缘相应。二者闇或与心相应。今明或与心相应也。三界相缘为心识。三乘体虚为心智。四住相中起故。则与心识相应。微闇远通亦昧彼心智即心智相应相中障重。四住夺名去相智心无明得称非识则智无非相应。是故四住及无明住地尽非相应。二家所起无不相应。无明无始四住亦然。但四住所起。起不常起。无明迷理。未始不起。起不常起。所以有始。未始不起。所以无始。是故无明住地称曰无 现代汉语译本 地（Bhūmi，土地、境界）的烦恼有两种，是哪两种呢？ 称为住地烦恼和起烦恼。（烦恼有精细和粗重两种，起与不起也是两种。之所以这样说，是因为妄自执着于与真理相异的见解是‘见’，随着事物而产生的染着是‘爱’。不认识真实相状是‘无明’。爱和见迷惑真理，兼有所执着，所以说是粗重。无明只是不认识真理，更没有专注的对象，所以说是轻微。轻重两种各有住地和起烦恼） 住地有四种，是哪四种呢？称为见一处住地、欲爱住地、色爱住地、有爱住地。（各种结缚的产生，产生必定从因缘而来，所以有四种名称。一是迷惑真理而生起，生起则同在一处，所以称为‘一’。爱随着事物而生起，所以随着界而接受名称。因此见爱合起来成为四住。这四种是因缘，各自守住自己的部分作为住地，能够产生各种烦恼，所以称为‘地’）这四住地产生一切起烦恼，起烦恼是刹那心刹那相应。（从白缘而发为起，寄托于暂时的相会为刹那。即昧于那个心为相应） 世尊，心不相应无始无明住地。（无明住地也是因缘，不称为相应，旷劫以来就存在，所以说是无始。迷惑真理的因缘，所以说是无明。不相应是指前四住地也不相应，四住地生起则相应，无明住地生起也相应。相应有两种，一是心数起灭与因缘相应，二是黑暗或许与心相应。现在说明或许与心相应。三界相互因缘成为心识，三乘体性虚妄成为心智。四住在相中生起，则与心识相应。微细的黑暗遥远相通，也昧于那个心智，即心智相应相中障碍深重。四住夺取名称，去除相智，心无明得到称谓，不是心识则是心智没有不相应的。因此四住及无明住地都称为不相应。两家所生起没有不相应的。无明无始，四住也是这样。但四住所生起，生起不是常常生起。无明迷惑真理，未曾没有生起。生起不是常常生起，所以有开始。未曾没有生起，所以是无始。因此无明住地称为无
English
English version There are two types of afflictions (Kleśa) related to the ground (Bhūmi), what are the two? They are called afflictions of the ground (Śthāna Kleśa) and arising afflictions (Utpāda Kleśa). (Afflictions are of two types: subtle and coarse; arising and not arising are also two types. The reason for this is that falsely clinging to views different from the truth is 'view' (Dṛṣṭi), attachment arising with things is 'love' (Rāga). Not recognizing the true nature is 'ignorance' (Avidyā). Love and view delude the truth and also have attachments, so they are called coarse. Ignorance simply does not recognize the truth and has no specific focus, so it is called subtle. Each of the subtle and coarse types has afflictions of the ground and arising afflictions.) There are four types of grounds, what are the four? They are called the ground of dwelling in one view (Dṛṣṭi-ekasthāna-bhūmi), the ground of desire-love (Kāma-rāga-bhūmi), the ground of form-love (Rūpa-rāga-bhūmi), and the ground of existence-love (Bhava-rāga-bhūmi). (The arising of various bonds (Bandhana), arising must come from conditions (Hetu), so there are four names. First, arising from delusion of the truth, arising then is in the same place, so it is called 'one'. Love arises with things, so it receives its name according to the realm (Dhātu). Therefore, view and love together become the four grounds. These four are conditions, each guarding its own part as the ground, able to produce various afflictions, so it is called 'ground'.) These four grounds produce all arising afflictions, arising afflictions are momentary mind (Kṣaṇika Citta) momentarily corresponding (Anubandha). (Arising from white conditions is called arising, relying on temporary meeting is called momentary. That is, being ignorant of that mind is called corresponding.) World-Honored One (Bhagavan), the non-corresponding beginningless ignorance ground (Anādi-avidyā-bhūmi). (The ignorance ground is also a condition, not called corresponding, existing since beginningless kalpas (Kalpa), so it is called beginningless. The condition of deluding the truth, so it is called ignorance. Non-corresponding means that the previous four grounds are also non-corresponding, the four grounds arising then correspond, the ignorance ground arising also corresponds. There are two types of corresponding, one is the arising and ceasing of mental states corresponding to conditions, the other is darkness perhaps corresponding to the mind. Now explaining perhaps corresponding to the mind. The mutual conditions of the three realms (Tridhātu) become consciousness (Vijñāna), the nature of the three vehicles (Triyāna) being empty becomes wisdom (Jñāna). The four grounds arising in the aspect, then correspond to consciousness. Subtle darkness remotely connects, also being ignorant of that wisdom, that is, wisdom corresponding to the aspect with heavy obstacles. The four grounds seize the name, remove the aspect of wisdom, the mind of ignorance obtains the title, not consciousness then wisdom has no non-corresponding. Therefore, the four grounds and the ignorance ground are all called non-corresponding. What is produced by the two families has no non-corresponding. Ignorance is beginningless, the four grounds are also like this. But what the four grounds produce, arising is not always arising. Ignorance deludes the truth, never not arising. Arising is not always arising, so there is a beginning. Never not arising, so it is beginningless. Therefore, the ignorance ground is called no --------------------------------------------------------------------------------
Chinese
始无明。缘起遍在四住。善恶无记一切心中。从缘为住地。从起名相应。微或冥通无处不有粗相放名理亦统细去粗。细显始当其名四住烦恼遍通识心不通心智所起相应唯在自相不在余心。细或深微缘起斯遍。粗或差别缘通起异。以此可知精粗有在)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(上序烦恼名字不同。下明力之不等住地所起为上。托缘为依相似生为种。略举缘起故曰依种以比无明之力。力所不及相显则可算无明力则难可知。举有比无岂可等也)世尊如是无明住地力于有爱数四住地其力最大(上以四住依种比于无明。今以无明力于四住下以喻譬之)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(天魔处尊率下无明以本统末。岂四住所能。是以胜也)恒沙等数上烦恼依亦令四种烦恼久住(无明住地所起相应烦恼。不可以一统之故。以恒沙为名。或元末终故。令枝条久住)阿罗汉辟支佛智所不能断唯如来菩提智之所能断(夫重冥之闇。非荧烛所明。启朗幽昏唯大觉所照)如是世尊无明住地最为大力(佛乃断之可谓大也)世尊又如取缘有漏业因而生三有(向显其力。今明其用。亦即释上非尽受生句也)如是无明住地缘无漏业因生阿罗汉辟支佛大力菩 现代汉语译本 始无明（最初的无明）。缘起遍在于四住地（四种根本烦恼的住处）。善、恶、无记一切心中，从缘而成为住地，从生起而名为相应。细微或深奥，通达无处不在；粗显的相状，放任而名为理，也统摄细微而去除粗显。细微显现，最初就应当称其为四住地烦恼，普遍通达于识心，但不通达于心智，所生起的相应只在自身，不在其他心中。细微或深奥，缘起遍在于此；粗显或有差别，缘起通达于不同的生起。由此可知精细和粗显的所在。 世尊，这四住地的力量，以及一切上烦恼的依附和种子，与无明住地相比，算数和譬喻都不能及（前面叙述烦恼的名字不同，下面说明力量的不同，住地所生起的是上烦恼，依托缘而成为依附，相似而生为种子，简略地举出缘起，所以说是依种，用它来比拟无明的力量，力量所不及，相状显现则可以计算，无明的力量则难以可知。举出有可以比拟的，无明则不可以，怎么可以等同呢）。 世尊，像这样无明住地的力量，对于有爱所包含的四住地，它的力量是最大的（前面用四住地的依种来比拟无明，现在用无明的力量来比拟四住地，下面用比喻来说明）。譬如恶魔波旬（欲界第六天之主）在化乐天（欲界第五天）中，色相、力量、寿命、眷属、众具都自在殊胜，像这样无明住地的力量，对于有爱所包含的四住地，它的力量是最强大的（天魔处在尊位，统率下属，无明以根本统摄末节，岂是四住地所能比拟的，因此说是殊胜）。 恒河沙数一样多的上烦恼依附，也令四种烦恼长久存在（无明住地所生起的相应烦恼，不可以一概而论，所以用恒河沙来命名，或者从元到末到终结，所以令枝条长久存在）。阿罗汉（断尽烦恼，证入涅槃的圣者）、辟支佛（不依师教，自行悟道的圣者）的智慧所不能断除，只有如来（佛陀的称号）的菩提智慧才能断除（深重的黑暗，不是萤火虫的光芒所能照亮的，开启幽暗，只有大觉悟者才能照亮）。 像这样，世尊，无明住地最为大力（佛才能断除它，可以说是大）。 世尊，又如取缘有漏业（与烦恼相关的业）因而产生三有（欲界、色界、无色界）（前面显示它的力量，现在说明它的作用，也就是解释上面‘非尽受生’这句话）。像这样无明住地缘于无漏业（没有烦恼的业）因而产生阿罗汉、辟支佛的大力菩提。