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阿罗汉、辟支佛所断烦恼更不能受后有故，说不受后有，非尽一切烦恼，亦非尽一切受生故说不受后有；何以故？有烦恼是阿罗汉、辟支佛所不能断。
《胜鬘师子吼一乘大方便方广经》
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Arhats and pratyekabuddhas will not incur any futureexistence due to their elimination of afflictions. Such astatement does not refer to the fact that they have extinguished all afflictions and existence. Why is that?Arhats and pratyekabuddhas are unable to eradicate theafflictions of existence.
The Lion’s Roar of Queen Srimala, the single-vehicle greatexpedience, the corrective and extensive Sutra[Srimaladevi Simhanada Sutra]
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可是他们其实还没有断尽一切烦恼，也没有断尽一切受生，因为烦恼障所含摄的习气种子，他们都没有断；而且所知障所含摄的无明及上烦恼，他们也都还没有断 ; 既然如此，他们的种子变易，仍然是存在的，所以仍然有异熟生死存在；在如此情况下，说二乘圣人已经不受后有，当然只是方便说，不是究竟说。
《胜鬘经讲记》第二辑，页95
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In reality, they have neither extinguished all afflictionsnor exhausted all transformational existence. The reasonis that they have not eliminated the seeds of habitual tendencies associated with affliction-hindrance, as wellas the ignorance and advanced afflictions associatedwith cognitive-hindrance. As such, their seeds will still
undergo transformation, and therefore they will still besubject to the cyclic existence caused by ripened effects.Therefore, the assertion that the noble persons of the Two Vehicles have exhausted all future existence is anexpedient rather than a definitive statement.
A Discourse on the Srimaladevi Simhanada Sutra,Vol. 2, p. 95
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《胜鬘师子吼一乘大方便方广经》
---------------------------------
Arhats and pratyekabuddhas will not incur any futureexistence due to their elimination of afflictions. Such astatement does not refer to the fact that they have extinguished all afflictions and existence. Why is that?Arhats and pratyekabuddhas are unable to eradicate theafflictions of existence.
The Lion’s Roar of Queen Srimala, the single-vehicle greatexpedience, the corrective and extensive Sutra[Srimaladevi Simhanada Sutra]
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可是他们其实还没有断尽一切烦恼，也没有断尽一切受生，因为烦恼障所含摄的习气种子，他们都没有断；而且所知障所含摄的无明及上烦恼，他们也都还没有断 ; 既然如此，他们的种子变易，仍然是存在的，所以仍然有异熟生死存在；在如此情况下，说二乘圣人已经不受后有，当然只是方便说，不是究竟说。
《胜鬘经讲记》第二辑，页95
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In reality, they have neither extinguished all afflictionsnor exhausted all transformational existence. The reasonis that they have not eliminated the seeds of habitual tendencies associated with affliction-hindrance, as wellas the ignorance and advanced afflictions associatedwith cognitive-hindrance. As such, their seeds will still
undergo transformation, and therefore they will still besubject to the cyclic existence caused by ripened effects.Therefore, the assertion that the noble persons of the Two Vehicles have exhausted all future existence is anexpedient rather than a definitive statement.
A Discourse on the Srimaladevi Simhanada Sutra,Vol. 2, p. 95
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