法華文句記 7.89

7.89

「二十年」者，文存七釋，初一合數為二十，次六釋但立二名，如斷見為一、斷思為一。初文者，見斷與伏無復前後，即以八忍通伏、八智通斷，修道九九通為一九，故但總立九無礙九解脫。「五上分」者，謂掉舉、慢、無明、色染、無色染。「五下分」者，謂身見、戒取、疑、貪、嗔，五上分中色染無色染一向唯上，掉慢等三雖復通下，不能牽下故云上分。言「下分」者，貪雖通上不是唯上，嗔一唯下不通於上，餘三遍攝一切見惑，雖復通上而能牽下，故名為下。故《俱舍》云：「由二不超欲，由三復還下」，縱斷貪等至無所有，由身見等還來欲界，廣如《俱舍》。言「猶於二乘法中斷思惑」者，前見道中不發，猶令斷盡殘思。言「共斷餘結」者，或在外道中斷少思惑，更依權行斷令無餘。

Regarding the "twenty years," the text presents seven explanations. In the first one, the numbers are combined to make twenty; in the subsequent six explanations, only two categories are established, such as severing views as one and severing thoughts as one. As for the first explanation: severing and subduing views have no before and after; that is, the eight acceptances generally subdue them and the eight knowledges generally sever them; in the path of cultivation, the nine times nine are collectively treated as one nine, and therefore only nine unobstructed paths and nine paths of liberation are established in summary. The "five upper fetters" refer to restlessness, conceit, ignorance, craving for the form realm, and craving for the formless realm. The "five lower fetters" refer to personality view, attachment to rules and rituals, doubt, greed, and anger. Among the five upper fetters, craving for the form realm and craving for the formless realm are exclusively upper; although the three including restlessness and conceit also apply below, they cannot pull one down, so they are called upper fetters. As for the "lower fetters": greed, though it extends above, is not exclusively above; anger is exclusively lower and does not extend above; the remaining three encompass all afflictions of view, and although they also extend above, they can pull one down, so they are called lower. Hence the *Kośa* says: "Due to two, one does not transcend desire; due to three, one returns down again." Even if one severs greed and the like up to the state of nothingness, due to personality view and the like one returns to the desire realm, as detailed in the *Kośa*. Regarding "still severing the afflictions of thought within the teachings of the two vehicles": in the preceding path of seeing, they were not aroused, yet they are made to completely sever residual thoughts. Regarding "together severing the remaining fetters": either they severed a small amount of thought afflictions while among the non-Buddhists, and then, relying further on provisional practices, severed them without residue.