法華文句記 1.184

1.184

「煩惱」下釋次句。初句約因果相對，此句一向在因。「使」等者，使即九十八也。通為能使，墮落生死以為所使。「流」即四流，謂欲有見無明，「扼」名同流，「纏」即十纏。《俱舍》云：「纏八無慚愧，嫉慳并悔眠，及掉舉昏沈，或十加忿覆」。「蓋」謂五蓋。「逮得」者，「逮」及也。正為除惑，故功德云及。言「智斷功德」者，由前殺賊成斷功德，斷必具智功成己利，由己利故，故堪應供。次「盡諸有結」等者，舉因果俱除明心得自在。「羅漢但應結盡」等者，有盡者非今所歎，故云但是因中說果。有謂報在二十五有生處、盡在不久者，縱如迦葉待後佛出，亦不名久。若羅漢皆以邊際定力持此報身入變易者，佛身何故入涅槃耶？若言佛身權示，彼教何文云權示耶？一切羅漢若至法華無不迴心，何故除四大羅漢十六羅漢，餘皆入滅。肉身菩薩得無生者，應皆不滅。心自在句釋於上句，二脫必漏盡、因盡必果亡，慧脫雖退此生必得，俱解脫人必有慧故，故云具足。故以煩惱為賊、生死為生，所以古人不了斯旨，故致謬也。故知句五德三法秖是一。依《論》總別釋竟。

From "afflictions" onward, the next phrase is explained. The first phrase was in terms of cause and effect in mutual relation; this phrase is solely in the cause. "Proclivities" and so forth: proclivities are the ninety-eight. Generally they are that which can drive, and falling into birth and death is that which is driven. "Flows" are the four flows, namely desire, existence, views, and ignorance; "yokes" are identical in name to flows; "entanglements" are the ten entanglements. The Kośa states: "The entanglements are eight: absence of shame and conscience, / envy, stinginess, along with regret, torpor, / and restlessness, drowsiness; / or ten with the addition of anger and concealment." "Hindrances" refer to the five hindrances. "Obtained": "attained." Exactly because of eliminating delusions, the merit is said to be "attained." Regarding "the merit of wisdom and severance": by the previous slaying of thieves, the merit of severance is accomplished; severance necessarily possesses wisdom, and the achievement completes one's own benefit; because of one's own benefit, one is therefore worthy of offerings. Next, regarding "having exhausted all fetters of existence" and so forth: raising both cause and effect as eliminated clarifies that the mind has attained mastery. Regarding "Arhats should merely have fetters exhausted" and so forth: those whose existence is exhausted are not what is praised at present, hence it is said to merely state the effect in the cause. If someone says that their retribution lies in the places of birth of the twenty-five states of existence and its exhaustion will not be long, even like Kāśyapa awaiting the appearance of the future Buddha, it is still not called long. If all arhats, through the power of edge samādhi, maintain this retribution body and enter inconceivable transformation, why did the Buddha's body enter nirvāṇa? If it is said that the Buddha's body was a provisional manifestation, what text in that teaching says it was a provisional manifestation? If all arhats, upon reaching the Lotus, invariably turn their minds, why did all except the four great arhats and sixteen arhats enter extinction? Bodhisattvas of the flesh body who have attained non-arising should all not become extinct. The phrase "mind attained mastery" explains the preceding phrase: the two liberations necessarily have outflows exhausted; when the cause is exhausted, the effect must perish; although wisdom-liberation may retrogress, it is definitely attained in this lifetime; because one of double liberation necessarily possesses wisdom, it is said to be complete. Therefore afflictions are taken as thieves and birth and death as birth; because ancients did not comprehend this intention, they consequently fell into error. Thus we know that the five phrases and three virtues are just one single dharma. The explanation according to the general and specific of the Treatise is concluded.