大般涅槃經義記 7.130

7.130

自下第三明無根漏，於中有三：一辨漏過、二明菩薩修道斷漏、三況如來明佛無漏。就初過中，有七復次，初二明離第一義樂，後五復次明具諸苦。於前二中，初一明離涅槃之因，先法，次喻，後合可知；後一明離涅槃之果，先喻，後合。就後五中，初二造業，皆先立喻，後合可知；次一令人受三塗苦，先法後喻；次一起惑，馳騁五塵生煩惱故，先法後喻；後一令人沈沒三有，受人天苦，單法無喻。

From here below, the third clarifies being devoid of the outflow of faculties, in which there are three parts: 1. discerning the faults of the outflows; 2. clarifying the bodhisattva's cultivation of the path to sever the outflows; 3. using the Tathāgata as an analogy to clarify that the Buddha is devoid of outflows. Within the first [part], faults, there are seven further turns: the first two clarify separation from the bliss of ultimate truth, and the latter five further turns clarify possessing all kinds of suffering. Within the first two: the first clarifies separation from the cause of nirvāṇa—first the dharma, next the simile, and later the application, which can be understood; the latter clarifies separation from the fruit of nirvāṇa—first the simile, then the application. Within the latter five: the first two are the creation of karma, both first setting up a simile, with the application following, as can be understood; the next one causes people to undergo the suffering of the three wretched realms—first the dharma, then the simile; the next one gives rise to afflictions, galloping through the five sense objects and thereby generating afflictions—first the dharma, then the simile; the last one causes people to sink into the three existences and undergo the suffering of humans and devas—purely the dharma without a simile.