[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 1.87 # 妙法蓮華經玄贊 1.87 妙法蓮華經玄贊 1.87 - **Language:** Classical Chinese ### [1.87](https://indike.org/pramana/in.bauddha.taisho.1723.1.87) 漏以五門分別：一釋總名，諸論皆云「煩惱現行令心連注，流散不絕名之為漏」。如漏器漏舍深可厭惡，損污處廣，毀責過失立以漏名，此唯現行，無復煩惱是種子故；據實通種。二列名，漏有三種：一欲漏、二有漏、三無明漏。三出體，欲界見道四十煩惱，四諦一一皆具十故，并修道六，謂貪、瞋、慢、無明、身見、邊見。此中除五無明，餘四十一根本煩惱并忿、恨等二十隨惑並名欲漏；色無色界以無瞋故，各四十一，於中各除五癡，合七十二根本煩惱，并色界諂誑，及二界憍，合此四小隨惑、十六大隨煩惱說名有漏。三界合有十五無明，名無明漏。四離合癈立，欲唯散地唯有漏地，通五趣地，具四生地，不善、有覆無記二性惑地，所以獨立為一欲漏，上界俱定，通無漏地，一趣一生一性煩惱，由此合立為一有漏。無明力增通相應、不共，為前二所依，以具十一殊勝事故離諸惑立。五得名所從，雖知三界一切煩惱應皆名有漏，漏於三有有之漏故。下界煩惱多緣欲起，從勝為名，說為欲漏；上界諸惑更無別勝，得其本名名為有漏；無明不以餘法為名，彰自行相名無明漏。此漏非一故名為諸。然依《瑜伽》更有別釋，繁故且止。以第四句釋第二句云：「得真自在故名諸漏已盡」，由證真無為、漏盡自在，故名諸漏盡。以第二第三句釋第四句云：「以盡無煩惱故名得真自在」，盡者諸漏已盡，無煩惱者無復煩惱，由現種惑無故得真自在。亦有本言「以無煩惱故名得真自在」而無「盡」字，唯第三句釋第四句。又以第五第六句釋第四句云：「以善得心解脫善得慧解脫故，名得真自在」，以離定障名心解脫，離性障故名慧解脫。又離無明、貪愛等體名慧解脫，彼相應心得離縛故名心解脫。由離此二，證獲無為得真自在。以第二句釋第三句云：「以遠離能見、所見故名無復煩惱」，煩惱體唯取種子，遠能見者離相應縛，離所見者離所緣縛，以離現行諸漏二縛故名無復煩惱。或復單釋，能見者執我心，所見者所執我，由無能執我見心故，所執我相當情不現，名離二見。前諸漏盡是總無煩惱，此無煩惱是別無我見。我見為本，諸漏生故，故不相違。以第五第六句釋第七句云：「以善得心、慧解脫故名心善調伏」，故如良馬其性調順。以第九第十兩句釋第八句云：「亦如大龍者，行諸惡道如平坦路，無所拘礙」，應行者已行、應到處已到，故新經云「已作所作已辦所辦」，故如大龍，由已作道諦、已辦滅諦，所以如龍。如龍威德，雖行生死險阻之處，如平坦路，無所拘礙，不為生死而所留難，生死因果皆已盡故，滅、道滿故。論單釋第九句云：「應作者作，人中大龍已對治降伏煩惱怨敵」，道諦滿故，能降集諦煩惱怨敵。論單釋第十句云：「所作已辦者，更不復生，如相應事已成辦故」，苦諦已盡滅諦滿故。以第九第十句釋第十一句云：「離諸重擔者，已作所作已、辦所辦，後生重擔已捨離故。」由滅、道圓，便捨後身生死諸法，名棄重擔。以第十一句釋第十二句云：「逮得己利者，棄捨重擔證涅槃故」，即以涅槃為己利故。以第十二句釋第十三句云：「盡諸有結者，已逮得己利，斷諸煩惱因故」，煩惱為生死因，名為有結，三有之結也。已逮得涅槃己利故，所以能盡三有之結，生死之因能和合苦，能結故名結。此有九種：謂愛結、恚結、慢結、無明結、疑結、見結、取結、嫉結、慳結，由此九種數數現起，損惱自他，招當苦增，偏立為結。以第二句釋第十四句云：「正智解脫者，諸漏已盡故」，以諸漏盡正智能證無為解脫，名智解脫。單釋第十五句云：「至心自在者，善過見道、修道智故」，住見、修道心未自在尚有惑故，由成上諸句至無學道一切惑盡心自在位。以第十四句釋第十六句云：「第一究竟者善得正智心解脫故，善得神通、無諍三昧等諸功德故」，成到彼岸之聲聞也。 > The outflows (āsrava) are analyzed through five approaches: First, explaining the general term. The treatises all state: "Active afflictions (kleśa) that cause the mind to flow continuously and disperse without interruption are called outflows." Just as a leaking vessel or a leaking house is utterly repulsive, with its damage and pollution widespread, they are established under the name "outflows" to censure their faults. This refers solely to active manifestations, because "having no further afflictions" refers to seeds; yet, in reality, it also extends to seeds. Second, listing the names: Outflows are of three kinds: 1. the outflow of desire (kāmāsrava), 2. the outflow of existence (bhavāsrava), and 3. the outflow of ignorance (avidyāsrava). Third, identifying their essence: In the desire realm, there are forty afflictions abandoned by seeing the path—since each of the four truths possesses ten—along with six abandoned by cultivation, namely greed, anger, pride, ignorance, view of personal identity (satkāyadṛṣṭi), and extreme view. Among these, excluding the five ignorances, the remaining forty-one root afflictions together with the twenty secondary afflictions (upakleśa) such as wrath and resentment are collectively called the outflow of desire. In the form and formless realms, because there is no anger, there are forty-one in each; excluding the five delusions from each realm leaves a combined total of seventy-two root afflictions. These, combined with the flattery and deceit of the form realm, and the conceit of both realms—totaling these four minor secondary afflictions and the sixteen major secondary afflictions—are called the outflow of existence. The three realms combined have fifteen ignorances, which are called the outflow of ignorance. Fourth, distinguishing and combining, discarding and establishing: The desire realm is solely a distracted realm, solely an impure realm, extends across the five destinies, possesses all four modes of birth, and is a realm of afflictions of two moral natures—unwholesome and veiled-unspecified; therefore, it is independently established as the single outflow of desire. The higher realms are both meditative, extend to undefiled realms, have only one destiny, one mode of birth, and afflictions of only one moral nature; on this basis, they are combined and established as the single outflow of existence. Ignorance is extremely powerful, operates in association \[with other mental states\] and is also independent, serving as the support for the previous two; because it possesses eleven superior functions, it is established separately from the other afflictions. Fifth, the basis for their names: Although it is recognized that all afflictions of the three realms should be called outflows of existence because they flow out into the three realms of existence and are outflows of existence, the afflictions of the lower realm mostly arise due to desire; thus, taking their name from the predominant factor, they are called the outflow of desire. The afflictions of the higher realms have no other predominant factor, so they retain their original name and are called the outflow of existence. Ignorance does not take its name from other factors; manifesting its own distinct characteristic, it is called the outflow of ignorance. Because these outflows are not single, they are called "all \[outflows\]". However, according to the Yogācārabhūmi, there are further explanations, but being too voluminous they are set aside for now. Using the fourth phrase to explain the second phrase: "Because they have attained true mastery, it is said that all their outflows are exhausted." By realizing true unconditioned \[reality\] and attaining the mastery of the exhaustion of outflows, it is said that all outflows are exhausted. Using the second and third phrases to explain the fourth phrase: "Because they are exhausted and without afflictions, they are said to have attained true mastery." "Exhausted" means all outflows are exhausted; "without afflictions" means they have no further afflictions. Because active and latent afflictions are absent, they attain true mastery. Some texts also read: "Because they are without afflictions, they are said to have attained true mastery," omitting the word "exhausted," in which case only the third phrase explains the fourth phrase. Furthermore, using the fifth and sixth phrases to explain the fourth phrase: "Because they have properly attained liberation of mind and properly attained liberation through wisdom, they are said to have attained true mastery." Liberation of mind is through freedom from meditative obstacles; liberation through wisdom is through freedom from nature obstacles. Again, freedom from the essence of ignorance, craving, and the like is called liberation through wisdom, and because the mind associated with them is freed from bondage, it is called liberation of mind. By abandoning these two, one realizes and attains the unconditioned, achieving true mastery. Using the second phrase to explain the third phrase: "Because they are far removed from what can see and what is seen, they are said to have no further afflictions." The essence of afflictions refers solely to seeds. Being far removed from what can see means freedom from bondage by association; being freed from what is seen means freedom from bondage by cognitive objects. Because they are freed from the two bondages of active outflows, they are said to have no further afflictions. Or as an alternative explanation: what can see is the mind that grasps at a self, and what is seen is the grasped self. Because there is no mind possessing a view of self that can grasp, the grasped image of a self does not appear to the mind; this is called being free from the two views. The previous "exhaustion of all outflows" refers generally to the absence of afflictions, while this "no afflictions" refers specifically to the absence of the view of self. Since the view of self is the root from which all outflows arise, there is no contradiction between them. Using the fifth and sixth phrases to explain the seventh phrase: "Because they have properly attained liberation of mind and liberation through wisdom, their minds are said to be well tamed"; hence, like fine horses, their nature is well-subdued. Using the ninth and tenth phrases to explain the eighth phrase: "'Also like great dragons' means that traversing the difficult paths is like walking on a level road, without any impediment." What should be practiced has already been practiced, and where one should arrive has already been reached; hence the new sūtra says: "What was to be done has been done, and what was to be accomplished has been accomplished." Thus they are like great dragons; having cultivated the truth of the path and fulfilled the truth of cessation, they are like dragons. Like the awe-inspiring power of a dragon, even when traveling through the dangerous, rugged places of cyclic existence, it is like walking on a level road, without hindrance, not detained by cyclic existence, because the causes and effects of cyclic existence have all been exhausted, and cessation and the path have been fulfilled. The treatise individually explains the ninth phrase: "'They have done what was to be done' means that, as great dragons among humans, they have already countered and subdued the enemies of affliction"; because the truth of the path is fulfilled, they can subdue the enemies of affliction belonging to the truth of origination. The treatise individually explains the tenth phrase: "'What was to be accomplished has been accomplished' means that they will never arise again, just as associated matters have already been brought to completion"; because the truth of suffering is exhausted, the truth of cessation is fulfilled. Using the ninth and tenth phrases to explain the eleventh phrase: "'Free from heavy burdens' means that what was to be done has been done and what was to be accomplished has been accomplished, because the heavy burden of future rebirth has already been cast off." By perfecting cessation and the path, they cast off all phenomena of cyclic existence in future embodiments; this is called laying down the heavy burden. Using the eleventh phrase to explain the twelfth phrase: "'Having attained their own benefit' means that having cast off the heavy burden, they realize nirvāṇa"; this is because nirvāṇa is their own benefit. Using the twelfth phrase to explain the thirteenth phrase: "'Exhausting all fetters of existence' means that having already attained their own benefit, they sever the causes of all afflictions"; afflictions are the causes of cyclic existence, and are called the fetters of existence—the fetters of the three realms of existence. Because they have already attained the benefit of nirvāṇa for themselves, they are able to exhaust the fetters of the three realms of existence. The causes of cyclic existence can bring suffering together; because they bind, they are called fetters. These are of nine kinds: the fetter of affection, the fetter of hostility, the fetter of pride, the fetter of ignorance, the fetter of doubt, the fetter of views, the fetter of grasping, the fetter of jealousy, and the fetter of stinginess. Because these nine kinds manifest repeatedly, harm oneself and others, and invite the increase of future suffering, they are specifically established as fetters. Using the second phrase to explain the fourteenth phrase: "'Liberated through right knowledge' means that because all outflows are exhausted," through the exhaustion of all outflows, right knowledge can realize unconditioned liberation; this is called liberation through knowledge. Individually explaining the fifteenth phrase: "'Reaching mental mastery' means surpassing the knowledge of the path of seeing and the path of cultivation"; while abiding in the path of seeing and cultivation, the mind is not yet in mastery because afflictions still remain; through fulfilling the previous phrases, one reaches the stage of the path of no-learning, where all afflictions are exhausted and the mind achieves mastery. Using the fourteenth phrase to explain the sixteenth phrase: "'Foremost and ultimate' means that because they have properly attained right knowledge and mental liberation, and have properly attained the various virtues such as supernormal powers and the non-contentious samādhi (araṇā-samādhi)," they become śrāvakas who have reached the other shore. > — English (machine translation) (machine translation) - [Previous: 1.86](https://indike.org/pramana/in.bauddha.taisho.1723.1.86) - [Next: 1.88](https://indike.org/pramana/in.bauddha.taisho.1723.1.88) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1723.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.1.87) — English, machine translation ## Linked texts (1) - [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818.1.81) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.1.87](https://indike.org/pramana/in.bauddha.taisho.1723.1.87) · Pramāṇa