妙法蓮華經玄贊 1.87

1.87

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.