大般涅槃經義記 10.129

10.129

次觀業果。於中初先結前生後，下正辨之。辨中有二：一約黑白四業分別、二約善惡二業分別。前中先舉；次列四名，義如別章，此應具論；下辨其相。「迦葉白」下問答料簡。迦葉初問，次前宣說無漏無報，今云何言有其不黑不白報乎？下佛答之，明無漏法從有漏生故得名果，不生後果故不名報。於中約對有漏顯之，先舉二數、次列、下辨。四中前三亦果亦報，從前因生故名為果，更生後果故名為報。不黑不白是果非報，義如前解。「迦葉」下復重為徵問，「無漏非黑，何不名白」。下佛為釋，「無有報故」是一義也。以無果報，白相不顯，故不名白。「對黑名白」是二義也。有漏之善對黑名白，無漏雙對，是故名為不黑不白。又此絕對，是故亦名不黑不白。「我今乃」下重釋初義，「名為寂靜」重顯第二。以寂靜故絕黑白相，名不黑白。下約善惡二業明果。「如是業者有定受處」總以標舉，「如十惡」下略分生處。下廣顯之。十惡有三，謂上中下，上生地獄、中生畜生、下生餓鬼。依《大智論》，善業亦三，謂上中下，上品生天、中品生人、下品修羅。今此偏約人道分四，初舉、次列、下辨生處。「下生欝單、中生弗娑、上生瞿耶、上上閻浮」。問曰：上說北方為上，今以何故下生欝單、上上閻浮？此各有以。若論果報，北方為上、閻浮為下。若論起道，閻浮最勝、欝單最劣。今望起道，故說上善生閻浮提、下生欝單。下明修斷。「智人作念：云何斷果」推求斷法。「復作念」下明知斷義，「是故」下斷。「是即」下結。

Next is contemplating the fruits of karma. Herein, first it ties together what came before and introduces what follows, and below it directly analyzes it. Within the analysis there are two parts: first, distinguishing according to the four dark and white karmas; second, distinguishing according to the two wholesome and unwholesome karmas. In the first part, it first brings them up; next, it lists the four names—their meanings are as in the separate chapter and should be fully discussed here; below, it analyzes their characteristics. From "Kāśyapa said to the Buddha" onward is an inquiry and response that differentiates them. Kāśyapa first asks: just before this, it was proclaimed that the untainted has no retribution; how can it now be said that there is a neither-dark-nor-white retribution? Below, the Buddha answers, clarifying that because untainted dharmas arise from the tainted, they can be termed "fruit," but because they do not give rise to a subsequent fruit, they are not termed "retribution." Herein, he reveals this by contrasting it with the tainted: first mentioning the two categories, next listing them, and below analyzing them. Among the four, the first three are both fruit and retribution: because they arise from a prior cause, they are termed "fruit"; because they further give rise to a subsequent fruit, they are termed "retribution." The neither-dark-nor-white is a fruit but not a retribution, the meaning being as explained above. From "Kāśyapa" onward, he questions again: "If the untainted is not dark, why is it not termed white?" Below, the Buddha explains for him: "Because there is no retribution" is the first meaning. Because there is no fruition and retribution, the white characteristic is not manifest, and therefore it is not termed white. "Being called white in contrast to dark" is the second meaning. Wholesomeness that is tainted is called white in contrast to dark; the untainted contrasts with both, and is therefore termed neither dark nor white. Furthermore, this transcends all opposites, and for this reason as well it is termed neither dark nor white. From "I now..." onward, it further explains the first meaning; "termed tranquility" further reveals the second. Because it is tranquil, it transcends the characteristics of dark and white, and is called neither dark nor white. Below, it explains the fruits in terms of the two wholesome and unwholesome karmas. "Such karma has a fixed place of experiencing" introduces the general statement; from "such as the ten unwholesome deeds" onward, it briefly distinguishes the rebirth destinations. Below, it reveals them at length. The ten unwholesome deeds have three grades: superior, middling, and inferior. The superior leads to rebirth in hell; the middling leads to rebirth among animals; the inferior leads to rebirth among hungry ghosts. According to the *Mahāprajñāpāramitā-śāstra*, wholesome karma also has three grades: superior, middling, and inferior. The superior grade leads to rebirth in heaven; the middling grade leads to rebirth among humans; the inferior grade leads to rebirth among asuras. Here, it specifically distinguishes four destinations within the human realm: first mentioning them, next listing them, and below analyzing the places of rebirth: "The inferior leads to rebirth in Uttarakuru; the middling leads to rebirth in Pūrvavideha; the superior leads to rebirth in Aparagodānīya; the supreme leads to rebirth in Jambudvīpa." Question: Above it was said that the northern continent is superior; why is it now said that the inferior is reborn in Uttarakuru and the supreme in Jambudvīpa? Each of these has its reason. If speaking of karmic retribution, the northern continent is superior and Jambudvīpa is inferior. If speaking of generating the path, Jambudvīpa is supreme and Uttarakuru is the most inferior. Here, in view of generating the path, it is said that superior wholesome karma leads to rebirth in Jambudvīpa, and inferior karma leads to rebirth in Uttarakuru. Below, it explains cultivation and cessation. "The wise person thinks: how to cut off the fruit?" inquires into the method of cessation. From "further thinks" onward, it clarifies understanding the meaning of cessation; from "therefore" onward, cessation is effected. From "that is" onward, it concludes.