法華文句記 1.183

1.183

此中引「法華論」等者，彼《論》乃約一十六句，俱有三門，一、上上起門，以後釋前故。二、總別門，以皆是阿羅漢一句名總；下諸句釋上，故下名別，今先準《論》用總別門，不用《論》文諸句，但依《妙經》五句以釋，仍合五句以為三德。三、攝取事門，《論》中具列一十六句以釋對事，《論》文但是將十六句以釋五句，不云經闕，故十六句今文不用，從初別故，是故總約昔教歎也。「三漏」者，一、欲漏，謂欲界一切煩惱除無明；二、有漏，謂上兩界一切煩惱除無明；三、無明漏，謂三界無明。引二論一律者，《成論》約失利義通因果，《律》專在因，《毘曇》唯果，以失利故因果俱失。「良由」下重釋三失，明失所以。初釋失利由於業因，即《成論》意也。次「造諸」下釋因招果即生死苦，因即《律》文，果即《毘曇》。次「亡身」下重釋三句，由上三過失於三德，墮生死故亡法身，造業故失慧命，失道故喪重寶。意云，經中諸漏一句即是煩惱，失道等三相由而有，同名漏故所以引之。漏相如何？故於此下廣辨見思，下諸句下皆破古人以釋三德不當，亦應可見。

Regarding the citation here of the "Lotus Treatise" and so forth: that Treatise indeed adopts sixteen phrases, all possessing three approaches: 1. The approach of higher and higher progression, because what follows explains what precedes. 2. The approach of general and specific, taking the single phrase "all were arhats" as general; the subsequent phrases explain what precedes, so what follows is called specific. Here, following the Treatise, we first use the approach of general and specific, not using the various phrases of the text of the Treatise, but merely relying on the five phrases of the Wondrous Sūtra to explain, yet combining the five phrases into the three virtues. 3. The approach of gathering matters: the Treatise lists all sixteen phrases to explain in relation to matters; the text of the Treatise merely takes the sixteen phrases to explain the five phrases and does not say the sūtra is deficient, so the sixteen phrases are not used in the present text, because they are specific from the start; therefore it praises them generally according to the past teaching. "Three outflows": 1. Outflow of desire, meaning all afflictions of the desire realm except ignorance; 2. Outflow of existence, meaning all afflictions of the upper two realms except ignorance; 3. Outflow of ignorance, meaning ignorance of the three realms. Citing two treatises and one Vinaya: the Chengshi lun, according to the meaning of losing benefit, covers both cause and effect; the Vinaya is exclusively in the cause; the Abhidharma is only in the effect; because of losing benefit, both cause and effect are lost. From "Truly because" onward, it re-explains the three losses, clarifying the reason for the losses. First, explaining that losing benefit is due to karmic causes is the meaning of the Chengshi lun. Next, from "creating various" onward, explaining that causes invite effects, which is the suffering of birth and death: cause is the Vinaya text, and effect is the Abhidharma. Next, from "destroying the body" onward, it re-explains the three phrases: due to the three faults above, one loses the three virtues; because of falling into birth and death, one destroys the dharmakāya; because of creating karma, one loses the wisdom-life; because of losing the Path, one forfeits the heavy treasure. The meaning is: the single phrase "all outflows" in the sūtra is precisely afflictions, and the three such as losing the Path exist in interdependence; sharing the name "outflow," they are therefore cited. What are the characteristics of outflows? Hence below this, views and thoughts are broadly distinguished; under the various phrases below, ancient commentators are all refuted for improperly explaining the three virtues, which should also be evident.