大般涅槃經義記 9.103

9.103

第三段中，先喻、後合。喻中，「如生造作諸業若善若惡」總舉喻事，下別顯之。句別有九：一非內非外。造已謝往，身內即無，說為非內；繫屬造人，名曰非外。二非有非無。業謝在往，現無法體，故言非有；成在過去，所以非無。三明非是本無今有。先造已竟，故非本無今始有也。四明此業非無因出。由造故有，故非無因。五非此作此受。現世造因，來世方受，故非此作即此受也。六非此作彼受。非此人作，他人受也。七非彼作彼受。由因作果，非果自作，故非彼作還彼受也。八非無作無受。由業作果，故非無作；有果酬因，故非無受。九明時節和合得果。下次合之。「佛性如是」合所造業。「非本無今有」合前第三。「非內非外」合前第一。「非有非無」合前第二。言「非此」者，合前第五非此作此受。言「非彼」者，合前第七非彼作彼受。「非餘來」者，合前第六非此作彼受。「非無因緣」合前第四非無因出。「亦非一切眾生不見」合前第八非無作無受。「有菩薩」下，合前第九時合得果，初先正合，下重顯之。「時謂十住」顯前時也。「修八聖」等，顯前因緣。「爾時名見不名為作」顯前得見。性出自古不從緣生，故唯名見不名作矣。

In the third section, first there is an analogy, and afterwards the application. Within the analogy, "Just as when living beings perform various karmas, whether good or evil" generally raises the subject of the analogy, and below it is explained individually. There are nine distinct clauses: First, it is neither internal nor external. Once performed, it has passed away, so it does not exist within the body, which is called "neither internal"; yet it remains bound to the person who performed it, which is called "not external." Second, it is neither existent nor non-existent. Because karma has passed away into the past and currently has no phenomenal entity, it is said to be "not existent"; yet because it was completed in the past, it is "not non-existent." Third, it explains that it is not originally non-existent and now existent. Because it was already performed previously, it is not something originally non-existent that has only now come into being. Fourth, it explains that this karma does not arise without a cause. Because it exists through having been performed, it is not uncaused. Fifth, it is not performed by this and experienced by this. The cause is created in the present life and the fruition is experienced only in a future life; therefore, it is not performed by this and experienced by this very one. Sixth, it is not performed by this and experienced by another. It is not performed by this person and experienced by someone else. Seventh, it is not performed by that and experienced by that. Because the cause produces the fruit and the fruit does not create itself, it is not performed by that and experienced back by that. Eighth, it is neither without performance nor without experience. Because karma produces the fruit, it is not without performance; because there is a fruit repaying the cause, it is not without experience. Ninth, it explains that when the appropriate time and conditions harmonize, the fruit is obtained. Below, these are applied in turn. "The buddha-nature is like this" corresponds to the performed karma. "Not originally non-existent and now existent" corresponds to the third above. "Neither internal nor external" corresponds to the first above. "Neither existent nor non-existent" corresponds to the second above. The words "not this" correspond to the fifth above, "not performed by this and experienced by this." The words "not that" correspond to the seventh above, "not performed by that and experienced by that." "Does not come from elsewhere" corresponds to the sixth above, "not performed by this and experienced by another." "Not without causes and conditions" corresponds to the fourth above, "does not arise without a cause." "Nor is it unseen by all sentient beings" corresponds to the eighth above, "neither without performance nor without experience." From "There are bodhisattvas" downward corresponds to the ninth above, obtaining the fruit when the time harmonizes; first it directly applies it, and below explains it again. "The time refers to the ten abodes" explains the previously mentioned time. "Practicing the eight noble [paths]" and so forth explains the previously mentioned causes and conditions. "At that time it is called seeing, not called making" explains the previously mentioned obtaining of vision. The nature originates from antiquity and is not produced from conditions; therefore it is solely called "seeing" and not called "making."