法華義疏 1.193

1.193

依《智度論》，歎離之中凡有二種，諸漏已盡，別歎離也；無復煩惱，總歎離也。三漏是諸科之一，故稱為別；扼流結縛纏垢總稱煩惱，故名總離，謂總、別一雙也。依《法華論》，諸漏已盡謂標章門，無復煩惱釋章門也。以無復煩惱故諸漏已盡，謂標、釋一雙也。依《成論》意，以取相失理之心名之為漏，即是根本；十使煩惱名之為枝條。諸漏已盡謂斷除根本，無復煩惱則枝條亦亡，謂本末雙說也。依《毘曇》意，得盡智故名為漏盡，得無生智故名無復煩惱。又直依文釋者，以諸漏已盡則不復能令心煩，不能令心惱故言無復煩惱也。

According to the *Mahāprajñāpāramitopadeśa*, within praising relinquishment there are two kinds: "their outflows were already exhausted" is praising relinquishment specifically; "no longer having defilements" is praising relinquishment generally. The three outflows are one among various categories, and are therefore called specific; the yokes, floods, fetters, bonds, entanglements, and stains are collectively called defilements, and are therefore called general relinquishment—this is a pair of general and specific. According to the *Fahua lun*, "their outflows were already exhausted" presents the heading, and "no longer having defilements" explains the heading: because they no longer had defilements, their outflows were already exhausted—this is a pair of presentation and explanation. According to the meaning of the *Tattvasiddhi*, taking the mind that grasps at characteristics and loses the truth as outflows means that this is the root, whereas the defilements of the ten envoys are called the branches. "Their outflows were already exhausted" means severing and eradicating the root; "no longer having defilements" means the branches are also eliminated—this means explaining both root and branches together. According to the meaning of the Abhidharma, because they attained the knowledge of exhaustion (kṣayajñāna), it is called "outflows exhausted"; because they attained the knowledge of non-arising (anutpādajñāna), it is called "no longer having defilements." Furthermore, directly explaining according to the text: because all outflows were already exhausted, they could no longer perturb the mind or afflict the mind; therefore it says "no longer having defilements."