法華文句記 5.63

5.63

次釋偈頌。上慢等三四眾通有者，又凡夫上慢有五不同，謂四善根及以四果，通義易知且後別說從多分故，故經云「比丘等四有此三失」，於三別中仍從拂席者說，故云也。「藏玼」等者，釋三失也。「藏玼揚德」釋上慢，「不能自省」釋我慢，「無慚人者」釋不信，若自見過無此三失，雖未證果且名有羞。「於戒」等者，戒名通十即《大論》、《大經》不缺不破等十，驗知三失尚無不缺，況道共等，故云缺等。律儀有三，謂不缺不穿不破兼不雜。若依《大論》，即不缺第三，若依《大經》則不缺居首，名同義異各有其意，具如《釋義》。今且依《大經》以不缺等三，并定共、道共即六戒也。故知六中若無後二，尚名為漏，況道共定共判在三藏四果，今且近論無道定也。故三失之人尚無煖法，況有四果。瑕是玉之內病，故云「內起」，玼是玉之外病故云「外動」，外病名缺、內病名漏。「小中小」者，四果已小，四禪更小，智已極小，況加上慢。「糟糠」者，若依世禪以得無漏如糟出酒，從文入理如糠出米。既無無漏反計世禪，如棄酒存糟，不得真理反封文字，如棄米存糠。「是五千有」者，以有顯無有失無得。言「封文」者，亦應更云執禪為實，如糟無酒。

Next is the explanation of the verse. Regarding 'the three [faults] such as arrogance are common to all four assemblies': furthermore, arrogance among ordinary beings has five distinctions, referring to the four wholesome roots as well as the four fruits. Since the general meaning is easy to understand, and the later specific explanation will follow the majority, the sūtra states that 'the four, including monks, have these three faults.' Among these three specifics, it still speaks based on those who shook their robes and left, hence the statement. Regarding 'concealing blemishes,' and so forth: this explains the three faults. 'Concealing blemishes and proclaiming virtues' explains arrogance (adhimāna); 'inability to introspect' explains self-conceit (māna); and 'shameless persons' explains lack of faith. If one sees one's own faults, one is free of these three faults, and though one has not yet realized the fruit, one is still called modest. Regarding 'in precepts,' and so forth: the name of precept generally refers to ten, that is, the ten unbreached, unbroken, and so forth in the Dazhidulun and the Mahāparinirvāṇa Sūtra. This verifies that those with the three faults do not even have unbreached [precepts], let alone the path-concomitant [precepts] and the like; hence it says 'breached,' and so forth. In vinaya discipline there are three: namely, unbreached, unperforated, and unbroken, along with unadulterated. According to the Dazhidulun, unbreached is the third; according to the Mahāparinirvāṇa Sūtra, unbreached ranks first. The names are identical but the meanings differ, each having its reason, fully explained in the Shiyi. Now, relying temporarily on the Mahāparinirvāṇa Sūtra, taking the three such as unbreached, together with concentration-concomitant and path-concomitant, these are the six precepts. Thus we know that among the six, if one lacks the latter two, it is still called with outflow (sāsrava), let alone that path-concomitant and concentration-concomitant are determined to belong to the four fruits of the Tripiṭaka [teaching]; here, speaking proximate[ly], they lack the path and concentration [precepts]. Therefore, persons with the three faults do not even possess the dharma of heat, let alone the four fruits. A flaw is an internal defect in jade, hence it is said to 'arise internally'; a blemish is an external defect in jade, hence it is said to 'move externally.' An external defect is called a breach, and an internal defect is called an outflow. Regarding 'the least of the least': the four fruits are already minor; the four dhyānas are even more minor; their wisdom is already extremely small, let alone when compounded by arrogance. Regarding 'dregs and chaff': if, relying on worldly dhyāna, one attains the outflow-free, it is like wine emerging from dregs; entering principle from the text is like rice emerging from chaff. Having no outflow-free [state], they conversely grasp at worldly dhyāna, which is like throwing away the wine and keeping the dregs; failing to attain the true principle, they conversely remain fixated on the words, which is like throwing away the rice and keeping the chaff. 'These five thousand have' means revealing absence through presence: possessing faults and lacking attainment. Regarding 'fixated on the words': one should also say clinging to dhyāna as real, just like dregs without wine.