法華經義記 1.51

1.51

「諸漏已盡」，此下是第四歎德，凡有五句，詺為依位歎德。初言「諸漏已盡無復煩惱」，此兩句歎羅漢不生之德。根本無明本是漏也，今所明者是業及潤生，明諸阿羅漢業及煩惱生因既盡，故言不生也。「逮得己利」，此一句即歎羅漢應供之德，明諸羅漢智斷既圓堪受物供應養，即是己利也。「盡諸有結心得自在」，此兩句即歎羅漢殺賊之德。盡諸有結，此句正歎殺賊。「心得自在」，此句結成。欲明諸結盡時心得自在，心得自在時諸結盡，其無前後而義有始終，只得言諸結盡故心自在，不得言心自在故諸結盡也。

“Whose outflows were already exhausted”: from here down is the fourth, praising their virtues, which altogether has five phrases, named praising virtues according to their stage. First, saying "whose outflows were already exhausted, with no further afflictions"—these two phrases praise the arhat's virtue of non-arising. Fundamental ignorance is fundamentally an outflow; what is clarified here are karma and the moistening of birth, clarifying that for the arhats, karma and afflictions as the causes of birth are already exhausted, hence it is said "non-arising". "Attained their own benefit": this single phrase precisely praises the arhat's virtue of being worthy of offerings, clarifying that as the arhats' wisdom and eradication are already complete, they are worthy of receiving offerings from beings, which is precisely their own benefit. "Exhausted all fetters of existence, their minds having attained autonomy": these two phrases precisely praise the arhat's virtue of slaying thieves. "Exhausted all fetters of existence"—this phrase directly praises the slaying of thieves. "Their minds having attained autonomy"—this phrase concludes and establishes it. It intends to clarify that when all fetters are exhausted, the mind attains autonomy; when the mind attains autonomy, all fetters are exhausted. They have no before and after, yet conceptually there is a beginning and an end: one can only say that because all fetters are exhausted, the mind is autonomous; one cannot say that because the mind is autonomous, all fetters are exhausted.