大般涅槃經集解 50.16

50.16

案僧亮曰：所以二事合釋者，欲通說餘有也。何者？菩薩得無緣慈，現不起惡，過去有善惡餘業。能累行者，根、業重別為二事。有輕不數，雖輕是患。通欲釋之，三事并稱餘業。是名餘有者，是障二果無知也。僧宗曰：四果善業豈可滅耶？以能潤者滅，故所潤乾枯，不能感果，謂之業滅。餘有者，二乘人各證所得無為果也。無結無業而轉二果者，言無三界結業，而報身猶存，正是有餘涅槃，要捨報身得於無餘。所言二者，二家同轉，亦言無餘，於前為二也。若依數經，轉鈍作利；今言如來不復同此菩薩，以經力故能滅也。寶亮曰：第五曰滅除有餘，第六斷除業緣，今為三章門解此二事：一餘報、二餘有。餘報者，此明習性報。如過去多欲，雖出地獄來生人中，亦多欲等也。餘業者，即是人天中受報未盡者是也。餘有者，此明三界外習障。如小乘無知等，轉鈍作利也。

Sengliang states: The reason these two matters are explained together is that one wishes to address residual existence in a general manner. Why is this? The bodhisattva attains unconditioned loving-kindness; currently evil does not arise, but there is past residual karma of good and evil. Of those that can burden the practitioner, the roots and karma are heavy, being distinguished into two matters. There are light ones that are not counted; though light, they are troubles. To explain them generally, the three matters are collectively called residual karma. What is called 'residual existence' is the ignorance that obstructs the two fruits. Sengzong states: How could the wholesome karma of the four fruits be eliminated? Because that which can moisten it is eliminated, that which is moistened dries up and cannot bring about a fruit; this is called the elimination of karma. 'Residual existence' refers to the unconditioned fruit attained and realized by the practitioners of the two vehicles respectively. Regarding 'transforming the two fruits without fetters or karma': it means that without the fetters and karma of the three realms, the retribution body still exists, which is precisely nirvāṇa with residue; one must cast off the retribution body to attain that without residue. What is called 'two' means that the two vehicles are transformed together, and it is also called 'without residue', being two in relation to the preceding. If based on the Sarvāstivāda sūtras, the dull are transformed into the sharp; now it says that the Tathāgata is no longer the same as this bodhisattva, for by the power of the sūtra they can be eliminated. Baoliang states: The fifth is called 'eliminating residual existence', and the sixth is 'cutting off karmic conditions'. Now these two matters are explained through three chapter headings: first, residual retribution; second, residual existence. 'Residual retribution' clarifies the retribution of habitual nature. For instance, if one had much desire in the past, even after emerging from hell and being born among humans, one still has much desire, and so on. 'Residual karma' is precisely retribution in the human and heavenly realms that has not yet been exhausted. 'Residual existence' clarifies habitual obstructions beyond the three realms, such as the ignorance of the Small Vehicle, transforming the dull into the sharp.