法華義疏 5.204

5.204

「是諸千二百」下，第二、騰眾未悟。就文為三：初、牒昔；二、騰今；三、今昔互相疑。牒昔有二：初、牒無學人二執，二、明學無學人二執。初標無學人二執者，一、「離老病死」，謂離果患也；「究竟涅槃」者，執無餘也。學無學人二執者，離諸見謂因患盡也；謂得涅槃者，執有餘也。所以二文不同者，無學人必離果患，若離因患可通學無學人。前列人別故所離亦別，後列人通故所離亦通。

From “These twelve hundred” onward is the second [part], raising the assembly's lack of awakening. In the text there are three parts: first, citing the past; second, raising the present; third, mutual doubt between present and past. Citing the past has two aspects: first, citing the two attachments of adepts; second, clarifying the two attachments of trainees and adepts. First, indicating the two attachments of adepts: first, “freed from old age, sickness, and death” refers to being freed from the affliction of retribution; “ultimate nirvāṇa” refers to clinging to [nirvāṇa] without residue. As for the two attachments of trainees and adepts: being freed from various views refers to the exhaustion of causal afflictions; believing they have attained nirvāṇa refers to clinging to [nirvāṇa] with residue. The reason the two passages differ is that adepts are necessarily freed from the affliction of retribution, whereas being freed from causal afflictions can apply generally to trainees and adepts. Because the earlier text listed people individually, what they were freed from was also distinguished; because the later text listed people generally, what they were freed from was also shared.