大般涅槃經集解 47.38

47.38

案僧亮曰：離者，以行經為離。先說離體也。寶亮曰：此下明惡漏。若從治道，名為離漏。如昔教明惡生惡馬惡知識等，若能長人惡法，教令避也。就今經為論，直覩之為生死無我，即得遠離。何以然？既體諸佛所師法，便知生死是虛妄，依如來藏有故，不假遠避也。從云何親近漏下，第五，若親近衣服飲食，則生人貪染，斷於慧命。若不著此四事，便善日夜增、惡法稍斷。若據所對治，名之近漏。

Sengliang comments: 'Avoidance' means taking practicing the sūtra as avoidance. It first explains the substance of avoidance. Baoliang comments: Below clarifies evil outflows. In terms of the path of antidotes, it is called the outflow of avoidance. Just as the former teachings explained vicious oxen, vicious horses, bad companions, and the like, if they increase a person's evil dharmas, one is taught to avoid them. Discussing it in terms of the present sūtra, directly seeing them as saṃsāric non-self immediately achieves transcendence. Why is this so? Having realized the Dharma that all Buddhas take as their teacher, one then knows that saṃsāra is false and exists in dependence on the tathāgatagarbha; therefore, one does not need to remotely flee it. From 'what is the outflow of close association' below: the fifth, if one is closely associated with clothing and food, it generates greed and defilement in a person and severs their life of wisdom. If one is unattached to these four necessities, goodness will increase day and night, and evil dharmas will gradually be severed. In terms of what is counteracted, it is called the outflow of close association.