大般涅槃經集解 47.30

47.30

案僧宗曰：此下釋非漏。先總明非三漏。從三漏後起七漏，二是漏，五是助漏因緣，其或有從治道制名、或從因受稱。將說起見，故先明疑心，此是見之所由也。又一釋：生六種見者，此正見見漏，體無別有。思惟漏，義剋可知。寶亮曰：諸佛所以能如此乘迹體盡，無一切漏、具一切德，故有所運為，絕人天之境。而凡夫具諸漏故，故無此神德，下去因即廣明凡夫起漏之過患。若尋其漏，原不出見諦思惟兩漏為本。正有此兩漏，能廣生諸漏。今一方明漏，大分七種。若離三漏為七，亦終不離見諦思惟。七漏者，第一見諦漏、第二思惟漏、第三根漏、第四離漏、第五親近漏、第六受漏、第七念漏。下去次第解此七門，述其過患。行人若當依此大涅槃作觀解，其漏即滅，常昇無為也。智秀曰：此下明七漏中，始舉三漏，正出見諦思惟為正漏體，次出疑見，是別顯見諦漏也。

Sengzong comments: The following explains being without outflows. First, it generally clarifies being free from the three outflows. From after the three outflows, the seven outflows arise: two are [actual] outflows, and five are causal conditions that assist the outflows. Some are designated according to their antidotes, and others receive their names from their causes. Intending to speak of the arising of views, [the text] first clarifies the doubting mind, which is the origin of views. Another interpretation: Regarding 'giving rise to six kinds of views,' this precisely refers to the outflow of views; in substance, there is no other [entity]. The outflow of reflection can be known by its meaning. Baoliang comments: The reason why all Buddhas are able to completely embody the trace and substance in this way, being free of all outflows and complete in all virtues, is that their activities transcend the realm of humans and devas. In contrast, because ordinary beings are endowed with all outflows, they lack these divine virtues. The following section consequently explains in detail the faults and perils of ordinary beings generating outflows. If one traces their outflows, the source does not go beyond the two outflows of seeing the truths and of reflection as their root. Precisely because of having these two outflows, they are able to broadly generate all outflows. Now, from one perspective explaining outflows, they are broadly divided into seven kinds. Even if the three outflows are divided into seven, they ultimately do not diverge from seeing the truths and reflection. The seven outflows are: first, the outflow of seeing the truths; second, the outflow of reflection; third, the outflow of the faculties; fourth, the outflow of avoidance; fifth, the outflow of close association; sixth, the outflow of reception; and seventh, the outflow of mindfulness. The following successively explains these seven gateways, describing their faults and perils. If a practitioner contemplates and understands in reliance on this Mahānirvāṇa, their outflows will be extinguished at once, and they will eternally ascend to the unconditioned. Zhixiu comments: Below, among the clarification of the seven outflows, it first raises the three outflows, properly presenting seeing the truths and reflection as the proper substance of the outflows; next, it presents doubt and views, which distinctively reveals the outflow of seeing the truths.