大般涅槃經義記 10.108

10.108

次觀漏果，有二問答。迦葉先請，「云何觀果」。下佛為辨，文別有三：一教觀諸漏能生苦果。於中，先明生惡趣果，後生人天。人天之身物多貪著，故就辨過令人厭離。「得人天身即是無常苦空無我」，明具四過。下復顯其苦無常相。「得三苦」者，所謂苦苦、壞苦、行苦。「三無常」者，謂生、住、滅。又復分段念性不成亦是三也。二教觀漏能生惡業。「能令眾生作五逆」等。三教智者勵意不造。「我得是身不應生惱受惡果報」。「迦葉」下，復將無漏果對前徵問，句別有三：一乘佛前言，問「無漏果在斷中不」。於中，初言「有無漏果」舉其法體。「復言智者斷諸果報」牒佛前言。「無漏果報在斷中不」正對徵問。上明聖人求無漏果，云何言斷？於中，初言「諸得道人有無漏果」舉其法體。下就設難，「如其智者求無漏果，云何佛說一切智者應斷果報」。三問「聖人斷諸果報，云何得有無漏果報」。為此難者，欲使如來解無漏果異前所斷，是以難之。下佛為釋。釋意如何？明無漏法體非是果亦無復報，是故不入所斷報中。聖人雖求，不妨斷除有漏之果。雖復斷除有漏之果，不妨有。文中有三：一明無漏體非是果。從他世間果報作名，名無漏果。為辨此義，文中汎舉諸法類顯。「如來或時因中說果、果中說因」略開二門。「如世人」等，寄就世人言說顯之。「我亦如」等，就己所說顯之。是中正取因中說果，類顯聖人無漏果報因中說果。二「一切聖」下，明無漏法不生後果，但諸聖人修道力故更不生漏。此不生漏由道故得，名無漏果。文中初言「一切聖人無無漏果」明不生後。「一切聖人修道果報更不生漏故名果」者，無漏功德望道名果。三「有智之人如是觀」下，明觀利益。

Next, regarding contemplation of the fruits of outflows, there are two questions and answers. Kāśyapa first requests, "How does one contemplate the fruits?" Below, the Buddha distinguishes it for him; the text has three distinct parts: 1. He instructs contemplation that the outflows are able to produce fruits of suffering. Therein, he first explains the production of fruits in bad destinies, and afterwards the production in human and heavenly realms. Because worldly beings crave and cling greatly to human and heavenly bodies, he accordingly distinguishes their faults to lead people to revulsion and detachment. "Attaining a human or heavenly body is impermanence, suffering, emptiness, and non-self" explains that they are endowed with the four faults. Below, he further reveals their characteristics of suffering and impermanence: "attaining the three sufferings" refers to the suffering of suffering, the suffering of deterioration, and the suffering of conditioning; "the three impermanences" refer to arising, abiding, and cessation; furthermore, the non-fulfillment of fragmented existence and momentariness also constitutes three. 2. He instructs contemplation that outflows are able to produce bad karma: "they can cause sentient beings to commit the five heinous acts" and so forth. 3. He instructs the wise to brace their minds and not commit them: "Having attained this body, I should not give rise to afflictions and receive bad retributions." From "Kāśyapa" downward, he again sets the unconditioned fruit against the preceding to challenge with questions; the clauses are threefold: First, relying on the Buddha's previous words, he asks: "Is the uncontaminated fruit included within what is severed or not?" Therein, the initial words, "there is an uncontaminated fruit," brings up its essential entity; "he further states that the wise sever all karmic retributions" repeats the Buddha's previous words; "is the uncontaminated karmic retribution included within what is severed or not?" directly sets up the challenging question. Above, it was explained that noble ones seek the uncontaminated fruit; how can it be said that it is severed? Therein, the initial words, "all persons who have attained the Path have the uncontaminated fruit," brings up its essential entity; below, he proceeds to pose a difficulty: "If the wise seek the uncontaminated fruit, how can the Buddha state that all wise persons should sever karmic retributions?" Third, he asks: "If noble ones sever all karmic retributions, how can there be an uncontaminated karmic retribution?" The reason he raised this difficulty was to have the Tathāgata explain that the uncontaminated fruit is distinct from what was severed previously; hence he questioned it. Below, the Buddha explains it for him. What is the intent of the explanation? He explains that the essential entity of uncontaminated dharmas is not a fruit, nor is it a retribution; therefore it does not enter into the retributions that are severed. Although noble ones seek it, this does not prevent them from severing the fruits of the contaminated. And although they sever the fruits of the contaminated, this does not prevent them from possessing [it]. In the text there are three [parts]: First, he explains that the uncontaminated entity is not a fruit; borrowing its name from worldly karmic retribution, it is called an uncontaminated fruit. To distinguish this meaning, the text generally brings up various dharmas to illustrate by analogy: "The Tathāgata sometimes speaks of the fruit within the cause, and speaks of the cause within the fruit" briefly opens two approaches; "just as worldly people..." and so forth resorts to worldly speech to reveal it; "I also like..." and so forth reveals it in terms of what he himself has taught. Herein, he specifically takes speaking of the fruit within the cause to analogously reveal that the noble one's uncontaminated karmic retribution is a case of speaking of the fruit within the cause. Second, from "all noble ones" downward, he explains that uncontaminated dharmas do not produce subsequent fruits; rather, because of the power of cultivating the Path, all noble ones do not produce outflows again. That these outflows are not produced again is obtained due to the Path, so it is called an uncontaminated fruit. In the text, the initial statement, "all noble ones have no uncontaminated fruit," explains that they do not produce what is subsequent; "because the karmic retribution of all noble ones cultivating the Path does not produce outflows again, it is therefore called a fruit" means that the uncontaminated merits and virtues are called a fruit with respect to the Path. Third, from "when a person of wisdom contemplates in this manner" downward, he explains the benefits of contemplation.