大般涅槃經義記 10.55

10.55

自下第三於前義中有難解者問答重顯，重顯向前到彼岸義。前言羅漢乃至諸佛到於彼岸，其岸未彰，故下辨之；到復未顯，故下須釋。先論彼岸，後彰其到。前中，迦葉初問起發。於中，先問大乘彼岸，「有因有果、無因無果」汎立道理。「涅槃名果，常故無因」舉佛上言。如來於前〈師子品〉中廣明涅槃是果無因，故今舉之。下就設難，「若無因者云何名果」。為此難者，欲使如來辨因顯果，令人修證。下復問其小乘彼岸。「亦名沙門」舉小乘因，「名沙門果」舉小乘果。下問「云何」徵問，欲使如來具辨，令人修證。下佛答之。先對初問，明大涅槃有因故果，非全無因。是中為明涅槃有因，乘舉一切類以顯之，先舉七果、次列七名，下廣辨果約之顯因。就第四門餘殘果中，得第三身延年益壽是其果體。下明遠因，復言即是延年益壽，謂衣食等能延年者、能益壽者，說為遠因，不論壽體。第七門中，先辨果體即是涅槃，「離一切惱」下約辨因。三番論之：一總相分別，一切善法是涅槃因。二近遠分別，先舉、次列、後辨可知。三生了分別，於中，先舉世間生了，次約論出，出世亦有生了二因。下辨其相，「三解脫門三十七品為一切惱不生生因，亦為涅槃作了因」者，望方便果說為生因。方便之果能滅煩惱，故令一切煩惱不生。能滅煩惱使不生故，體是有法、從因修起，故三解脫、三十七品能為彼果而作生因，非是直望數滅無為而說生因；即前生因能了性淨涅槃之果說為了因。「是故」下結。

From here below, the third resolves difficult points through questions and answers to re-elucidate them, re-elucidating the previously mentioned meaning of reaching the other shore. Previously it was said that arhats up to all buddhas reach the other shore, but that 'shore' was not yet clarified, hence it is discerned below; and 'reaching' was also not yet revealed, hence it must be explained below. First the other shore is discussed, and afterward its reaching is revealed. In the former, Kāśyapa first initiates the question. Therein, he first asks about the other shore of the Mahāyāna: 'having cause and having fruit, or having no cause and having no fruit' generally sets forth the principle. 'Nirvāṇa is called a fruit, and because it is permanent it has no cause' cites the Buddha's previous words. Since the Tathāgata previously in the 'Lion's Roar Chapter' extensively explained that nirvāṇa is a fruit without a cause, he now cites it. Below, he poses an objection based on this: 'If it has no cause, how can it be called a fruit?' Raising this objection is intended to have the Tathāgata discern the cause and reveal the fruit, leading people to cultivate and realize it. Below, he also asks about the other shore of the Hīnayāna: 'also called a śramaṇa' cites the Hīnayāna cause; 'called the fruit of a śramaṇa' cites the Hīnayāna fruit. Below, asking 'how' poses the inquiry, intending to have the Tathāgata fully discern it, leading people to cultivate and realize it. Below, the Buddha answers. First, addressing the first question, he clarifies that the Mahāparinirvāṇa has a cause and is therefore a fruit, and is not completely without cause. Here, in order to clarify that nirvāṇa has a cause, he takes the opportunity to cite all categories to reveal it: first presenting the seven fruits, next listing the seven names, and below extensively discerning the fruits and revealing the causes in terms of them. In the fourth category of remaining fruits, attaining a third body that prolongs life and increases longevity is the substance of the fruit. Below, clarifying the remote cause, it is again said to be prolonging life and increasing longevity, meaning that food, clothing, and the like that can prolong life and increase longevity are spoken of as the remote cause, not discussing the substance of life itself. In the seventh category, first the substance of the fruit is discerned, which is nirvāṇa; from 'freed from all afflictions' below, the causes are discerned in relation to it. They are discussed in three rounds: First, distinguishing them in terms of general characteristics: all wholesome dharmas are causes of nirvāṇa. Second, distinguishing between proximate and remote: first raising, next listing, and then discerning them, which can be understood. Third, distinguishing between generative and revelatory causes. Therein, it first presents worldly generative and revelatory causes, and next discusses the supramundane based on them: the supramundane also has the two causes, generative and revelatory. Below it discerns their marks: 'The three gates of liberation and the thirty-seven factors [of awakening] are generative causes for all afflictions not arising, and also act as revelatory causes for nirvāṇa' is spoken of as a generative cause with respect to the fruit of expedient means. The fruit of expedient means is able to extinguish defilements, thereby causing all defilements not to arise. Because it is able to extinguish defilements and prevent them from arising, its substance is an existent dharma, cultivated and arisen from causes; therefore, the three liberations and thirty-seven factors can serve as generative causes for that fruit, not that they are spoken of as generative causes directly with respect to unconditioned analytical cessation; and these aforementioned generative causes, being able to reveal the fruit of naturally pure nirvāṇa, are spoken of as revelatory causes. 'For this reason' below concludes it.