請觀音經疏闡義鈔 2.30

2.30

三、歎中，五句經文，初二句約所破歎、次二句約能破歎、後一句約果用歎。初、所破者，即世間因果也。諸漏是因，後有是果。諸漏謂三漏，欲、有、無明也。《成論》云「失道故名漏」。律云「癡人造業，開諸漏門。」《毘曇》云「漏落生死」。論律語異，而同明漏義。漏盡，是因滅也。後有，即二十五有，生處也。現因既盡，後果不生，是果亡也。次能破者，即無漏定慧也。

Third, within the praise: there are five sentences of the sūtra text. The first two sentences praise them in terms of what is destroyed; the next two sentences praise them in terms of what destroys; and the final sentence praises them in terms of fruition-functioning. First, what is destroyed: this is worldly cause and effect. The various outflows are the cause; future existence is the fruition. The various outflows refer to the three outflows: desire, existence, and ignorance. The *Chengshi lun* says: "Because one loses the Path, it is called an outflow." The Vinaya says: "Deluded people create karma and open the gates of various outflows." The *Abhidharma* says: "Outflows fall down into birth-and-death." Although the treatises and the Vinaya differ in wording, they equally illuminate the meaning of "outflow." The exhaustion of outflows is the cessation of the cause. "Future existence" refers to the twenty-five realms of existence, the places of rebirth. Since present causes are already exhausted, future fruitions will not arise; this is the demise of the fruition. Next, what destroys: this is outflow-free concentration and wisdom.