English
English version Original Ignorance. The arising of conditions pervades the Four Abodes (the four fundamental abodes of affliction). In all minds of good, evil, and neutral, it becomes an abode from conditions, and is named 'corresponding' from arising. Subtle or profound, it penetrates everywhere; the coarse appearance, let go and named 'principle,' also governs the subtle and removes the coarse. When the subtle manifests, it should initially be called the Four Abodes of Affliction, universally penetrating the consciousness-mind, but not penetrating the wisdom-mind; the corresponding arising is only within itself, not in other minds. Subtle or profound, the arising of conditions pervades this; coarse or differentiated, the arising of conditions penetrates different arisings. From this, one can know the location of the subtle and coarse. World-Honored One, the power of these Four Abodes, and the dependence and seeds of all higher afflictions, cannot be compared to the Abode of Ignorance by calculation or analogy (the preceding describes the different names of afflictions, the following explains the difference in power; what arises from the Abode is higher affliction, relying on conditions becomes dependence, similar arising becomes seeds; briefly mentioning the arising of conditions, hence it is called dependence and seeds, using it to compare the power of ignorance; what the power cannot reach, the appearance can be calculated, but the power of ignorance is difficult to know. Mentioning what can be compared, ignorance cannot, how can they be equal?). World-Honored One, like this, the power of the Abode of Ignorance, in relation to the Four Abodes contained within attachment to existence, its power is the greatest (the preceding used the dependence and seeds of the Four Abodes to compare ignorance, now using the power of ignorance to compare the Four Abodes, the following uses analogy to explain). For example, the evil demon Mara Papiyas (lord of the Sixth Heaven of Desire) in the Paranirmita-vasavartin Heaven (Fifth Heaven of Desire), his appearance, power, lifespan, retinue, and possessions are all freely superior; like this, the power of the Abode of Ignorance, in relation to the Four Abodes contained within attachment to existence, its power is the most powerful (the heavenly demon is in a position of honor, leading subordinates, ignorance governs the root and controls the branches, how can the Four Abodes compare, therefore it is said to be superior). Afflictions of dependence like sands of the Ganges River, also cause the four kinds of afflictions to remain for a long time (the corresponding afflictions arising from the Abode of Ignorance cannot be generalized, therefore named after the Ganges River sands, or from beginning to end, therefore causing the branches to remain for a long time). The wisdom of Arhats (saints who have extinguished afflictions and entered Nirvana) and Pratyekabuddhas (saints who attain enlightenment on their own without a teacher) cannot sever it, only the Bodhi wisdom of the Tathagata (title of the Buddha) can sever it (deep darkness cannot be illuminated by the light of a firefly, only the Greatly Enlightened One can illuminate the darkness). Like this, World-Honored One, the Abode of Ignorance is the most powerful (only the Buddha can sever it, it can be said to be great). World-Honored One, also, like taking conditioned defiled karma (karma related to afflictions) and thus producing the Three Realms (Desire Realm, Form Realm, Formless Realm) (the preceding shows its power, now explaining its function, which is also explaining the above phrase 'not fully receiving birth'). Like this, the Abode of Ignorance, conditioned by undefiled karma (karma without afflictions), thus produces the great power of Bodhi of Arhats and Pratyekabuddhas. --------------------------------------------------------------------------------
Chinese
萨三种意生身(四取为分段之缘。无明为变易之润。虽复于粗为无。于□精未极。未极于精昧彼三地故。令三乘受生不尽。是故无明即意生身及无漏业缘也)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身及无漏业缘无明住地(三不自起。起必从缘无明住地是三缘也)世尊如是有爱住地数四住地不与无明住地业同(始明润生之差。今明断灭之异所以不同也)无明住地异离四住地佛地所断佛菩提智所断(二乘断四不断无明。佛断无明无四可断所以异也)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(上来三地分为三界四住妄取于有。于有起漏名有漏界。无明住地妄取于无。于无起漏名无漏界。佛地有无寂灭为涅槃界。是以二乘虽断有漏。未断无漏故曰无漏不尽者。即无明界也。为微或所缚不得自在之悟。悟无明不尽何所证也)无漏不尽者即是无明住地(尽无未尽即无明不尽)世尊阿罗汉辟支佛最后身菩萨为无明住地之所覆障故于彼彼法不知不觉(前大力菩萨八住以上。今最后身。即法云之末。前说无明润生如显故。以大力为初。令穷无明之末。明后身不尽故。于佛地不得知觉心也)以不知见故所应断者不断不究竟(不见佛法应断不断。或既不断故不究竟)以不断故名有余过解脱非 现代汉语译本 萨三种意生身（意生身：一种由意念产生的身体形态，此处指色界、无色界众生的身体形态）。四取（四种执取：欲取、见取、戒禁取、我语取）是分段生死的因缘。无明（无知，对事物真相的迷惑）是变易生死的滋润。虽然在粗显的层面已经没有了，但在精微的层面还没有达到极致。因为没有达到精微的层面，所以导致三乘（声闻乘、缘觉乘、菩萨乘）的众生生死不能断尽。因此，无明就是意生身和无漏业（没有烦恼的业）的因缘。 这三地（指色界、无色界的三种禅定境界）的三种意生身以及无漏业的产生，都是依无明住地（无明烦恼的根本所在）而有因缘，不是没有因缘的。所以，三种意生身和无漏业的因缘就是无明住地（三者不会自己产生，产生必定从因缘而来，无明住地就是这三者的因缘）。 世尊，像这样，有爱住地（对存在的贪爱）等四住地（四种烦恼的根本所在：见一处住地、欲爱住地、有爱住地、无明住地）和无明住地的作用不同（前面说明了有爱等烦恼润生的差别，现在说明断灭的差异，所以不同）。 无明住地不同于四住地，是佛地（佛的境界）所断除的，是佛的菩提智慧所断除的（二乘圣者断除四住地，但不能断除无明。佛断除无明，没有四住地可断，所以不同）。 为什么呢？阿罗汉（断尽烦恼的圣者）、辟支佛（通过自身努力觉悟的圣者）断除了四种住地，但无漏没有断尽，不能得到自在的力量，也不能完全证悟（上面说三地分为三界，四住地是妄取于有而产生的。对于有而产生烦恼，称为有漏界。无明住地是妄取于无而产生的。对于无而产生烦恼，称为无漏界。佛地是有和无都寂灭，称为涅槃界。因此，二乘圣者虽然断除了有漏，但没有断除无漏，所以说无漏没有断尽，也就是无明界。因为微细的惑所束缚，不能得到自在的觉悟。觉悟无明没有断尽，又证悟了什么呢）。 无漏没有断尽，就是无明住地（断尽和未断尽，就是无明没有断尽）。 世尊，阿罗汉、辟支佛和最后身的菩萨（即将成佛的菩萨），因为被无明住地所覆盖和障碍，所以对于种种佛法不能知晓和觉悟（前面说的大力菩萨是八地以上的菩萨，现在说的最后身菩萨是法云地的末位菩萨。前面说无明润生，是显而易见的，所以以大力菩萨为开始。现在穷尽无明的末端，说明最后身菩萨没有断尽无明，所以在佛地不能得到知觉的心）。 因为不知见，所以应该断除的不能断除，不能究竟（不见佛法，应该断除的不能断除，或者因为没有断除，所以不能究竟）。 因为没有断除，所以称为有余过解脱，不是完全的解脱。
English
English version The three kinds of ideationally-produced bodies (Manomayakāya, referring to the bodies of beings in the Form and Formless realms). The four graspings (catvāri upādānāni: kāma-upādāna, diṣṭi-upādāna, śīla-vrata-upādāna, ātma-vāda-upādāna) are the conditions for segmented existence. Ignorance (avidyā, lack of knowledge of the true nature of reality) is the moisture for transformational existence. Although it is absent in the gross realm, it has not reached its extreme in the subtle realm. Because it has not reached the extreme of subtlety in those three realms, it causes the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) to not exhaust their births. Therefore, ignorance is the condition for ideationally-produced bodies and unconditioned karma (anāsrava-karma). The arising of these three kinds of ideationally-produced bodies and unconditioned karma in these three realms (referring to the three meditative states of the Form and Formless realms) depends on the abode of ignorance (avidyā-sthiti), having conditions and not being without conditions. Therefore, the condition for the three kinds of ideationally-produced bodies and unconditioned karma is the abode of ignorance (the three do not arise by themselves; their arising must come from conditions, and the abode of ignorance is the condition for these three). World-Honored One, in this way, the abode of craving for existence (bhava-tṛṣṇā-sthiti), like the four abodes (the four fundamental locations of afflictions: dṛṣṭi-sthiti, kāma-rāga-sthiti, bhava-rāga-sthiti, avidyā-sthiti), is not the same as the karma of the abode of ignorance (the previous explanation clarified the difference in the moisture for birth, and now it clarifies the difference in cessation, so they are not the same). The abode of ignorance is different from the four abodes; it is what is severed in the Buddha-ground (the realm of the Buddha), what is severed by the wisdom of enlightenment of the Buddha (the two vehicles sever the four abodes but do not sever ignorance. The Buddha severs ignorance and has no four abodes to sever, so they are different). Why is this? Arhats (saints who have exhausted afflictions) and Pratyekabuddhas (saints who awaken through their own efforts) sever the four kinds of abodes, but unconditionedness is not exhausted, and they do not attain the power of freedom, nor do they fully realize enlightenment (the above explanation divides the three realms, and the four abodes are produced by falsely grasping at existence. Arising afflictions from existence is called the conditioned realm. The abode of ignorance is produced by falsely grasping at non-existence. Arising afflictions from non-existence is called the unconditioned realm. The Buddha-ground is where existence and non-existence are both extinguished, called the Nirvanic realm. Therefore, although the two vehicles sever the conditioned, they have not severed the unconditioned, so it is said that unconditionedness is not exhausted, which is the realm of ignorance. Because they are bound by subtle delusions, they do not attain the enlightenment of freedom. If the enlightenment of ignorance is not exhausted, what is realized?). Unconditionedness not being exhausted is the abode of ignorance (exhaustion and non-exhaustion mean that ignorance is not exhausted). World-Honored One, Arhats, Pratyekabuddhas, and Bodhisattvas in their last life (Bodhisattvas who are about to become Buddhas) are covered and obstructed by the abode of ignorance, so they do not know or perceive various Buddha-dharmas (the previously mentioned powerful Bodhisattvas are Bodhisattvas above the eighth ground, and the Bodhisattvas in their last life mentioned now are those at the end of the Dharma-cloud ground. The previous explanation of ignorance moistening birth is obvious, so it begins with powerful Bodhisattvas. Now, it exhausts the end of ignorance, explaining that Bodhisattvas in their last life have not exhausted ignorance, so they cannot attain the mind of knowledge and perception in the Buddha-ground). Because they do not know or see, they cannot sever what should be severed, and they cannot reach the ultimate (because they do not see the Buddha-dharma, they cannot sever what should be severed, or because they have not severed it, they cannot reach the ultimate). Because they have not severed it, it is called liberation with remaining residue, not complete liberation. --------------------------------------------------------------------------------
Chinese
离一切过解脱(则我生后有 有余也)名有余清净非一切清净(则梵行有余也)名成就有余功德非一切功德(则所作有余也)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(以烦恼不尽令所知有余)是名得少分涅槃得少分涅槃者名向涅槃界(有所通达得言少分。终归究竟故言向也)。 胜鬘夫人经卷上弟子昙受可敦所供养 现代汉语译本： 因为从一切过患中解脱（但我的生命结束后还存在，所以是‘有余’），这被称为‘有余清净’，而不是‘一切清净’（因为梵行还有剩余）。这被称为成就‘有余功德’，而不是‘一切功德’（因为所作之事还有剩余）。因为成就了‘有余解脱’、‘有余清净’、‘有余功德’，所以知道还有剩余的苦需要断除，剩余的集需要证得，剩余的灭需要修证，剩余的道需要修习（因为烦恼没有完全断尽，使得所知障还有剩余）。这被称为获得少分的涅槃，获得少分涅槃的人被称为趋向涅槃界（因为有所通达，所以说少分，最终归于究竟，所以说是趋向）。 《胜鬘夫人经》卷上 弟子昙受 可敦所供养