妙法蓮華經玄義 2.30

2.30

次辨二乘法界十法者，約真無漏。相表涅槃。性是非白、非黑法。體是五分法身。力能動、能出，堪任道器。作是精進勤策。因是無漏正智。緣是行行助道。果是四果。二乘既不生，是故無報。何故發真是果而不論報？無漏法起，酬於習因，得是習果。無漏損生，非牽生法，故無後報。三果有報者，殘思未斷，或七生，或一往來，或色界生，非無漏報也。是故唯九不十。若依大乘，此無漏猶名有漏。《大經》云：「福德莊嚴者，有為有漏。」是聲聞僧既非無漏，不損別惑，猶受變易之生，則無漏為因、無明為緣，生變易土，即有報也。

Next, in discerning the ten dharmas of the dharma realm of the two vehicles, they are treated in terms of the true and unconditioned. The mark indicates nirvāṇa. The nature is non-white, non-black dharmas. The substance is the five-part dharma-kāya. The force is the ability to shift and exit, being a capable vessel for the Way. The action is diligent and zealous exertion. The cause is uncontaminated right wisdom. The condition is the various practices that assist the Way. The effect is the four fruits. Since the two vehicles are no longer reborn, there is therefore no retribution. Why is the activation of the true an effect, while retribution is not posited? When uncontaminated dharmas arise, they repay the habitual cause, obtaining this habitual effect. The uncontaminated impairs rebirth and is not a dharma that pulls one into rebirth, so there is no subsequent retribution. If the [first] three fruits have retribution, it is because residual mental clinging is not yet severed: either seven rebirths, or one return, or rebirth in the form realm, which is not uncontaminated retribution. Therefore there are only nine, not ten. If one relies on the Mahāyāna, this uncontaminated is still called contaminated. The Mahāparinirvāṇa-sūtra says: 'Those who are adorned with merit are conditioned and contaminated.' Since these śrāvaka saṅghas are not truly uncontaminated and do not impair distinctive afflictions, still undergoing transformation rebirth, then uncontaminated is the cause and ignorance is the condition for being born in the transformation land, and so there is retribution.