妙法蓮華經玄贊 1.89

1.89

「漏」如前釋，唯取現行一切煩惱，此諸漏已盡名阿羅漢者，即是應已永害煩惱賊義解阿羅漢，故入十地得阿羅漢名。「無復煩惱」者，論云遠離能見、所見故名無復煩惱。煩惱種子得煩惱名，此可由彼雙離所緣相應現行二縛，諸漏皆盡，無復更有煩惱種子能重斷故，名為遠離能見、所見；或總漏盡，別執亦亡，故遠二見，名無復煩惱。「復」者重也，種子斷故無復重生。由斷生死流轉法故，名棄重擔，故能逮證涅槃己利。「逮」音（徒載反）如音訓釋，至也及也，即由逮得有餘依涅槃己利故，能永盡三有之因九結煩惱。由上漏盡以下四句，彼阿羅漢，善過見道、修道智，故得心自在，離性、事障八解脫滿，亦得名為心得自在。文既闕小，不可次第依論解釋，但可總取論之大義以釋經文，諸有智者當自詳矣。

"'Outflows' is as explained previously, taking only all active afflictions. When it is said that all these outflows being exhausted means one is an arhat, this interprets 'arhat' in the sense of having permanently slain the thieves of affliction; therefore, entering the tenth ground one also attains the title of arhat. Regarding 'having no further afflictions', the treatise states that because one is far removed from what can see and what is seen, one is said to have no further afflictions. Seeds of affliction are given the name 'afflictions'. This can mean that through doubly freeing oneself from the two active bondages of cognitive objects and association, all outflows are exhausted, and because there are no longer any seeds of affliction that could be severed again, this is called being far removed from what can see and what is seen; or, when all outflows in general are exhausted, specific graspings also perish, so one is far removed from both views and is said to have no further afflictions. 'Further' means again; because seeds are severed, they do not arise again. Through severing the phenomena that cause transmigration in cyclic existence, it is called casting off the heavy burden, and therefore one can attain and realize the personal benefit of nirvāṇa. 'Attain' (pronounced tu-zai) is glossed in the phonetic glossaries as to reach or to arrive at; that is, by reaching and obtaining the personal benefit of nirvāṇa with residue, one can permanently exhaust the nine fetters of affliction that are the causes of the three realms of existence. Because of the four phrases following the exhaustion of outflows above, that arhat has properly surpassed the knowledge of the path of seeing and cultivation, and thus attains mastery of mind; being completely free from the obstacles of nature and circumstances, and having fulfilled the eight liberations, they are also said to have attained mental mastery. Since the text is abbreviated and lacks [phrases], one cannot interpret it step-by-step according to the treatise; one may only grasp the broad meaning of the treatise to explain the sūtra text. All those who possess wisdom should discern this for themselves.