大般涅槃經義記 9.61

9.61

前中有四：一問、二答、三難、四通。問中，初明善業定障，「謗方等」下惡業定障。舉善顯惡，善中偏就純陀設難，以彼供佛福無盡故。初言「如佛先告純陀汝已見性得涅槃等，是義云何」牒以總問。佛前〈大眾問品〉之中與純陀記，今牒以問。下廣引聖言，彰彼純陀善業為障，無得佛義。於中六句：初一引經明上田行施受報無盡，無得佛義，先舉昔經、後難純陀；第三引經明重田行施受報無盡，無得佛義；第四引經明業能障，無三界業定得菩提，有故不得；第五引經明業定障，非空非海脫之不受；第六引經舉劣況勝，舉阿那律以況純陀。下明惡業定障之中，舉善類惡明不可盡，無有見性得菩提義。

In the former [section] there are four: first, question; second, answer; third, objection; fourth, resolution. In the question, it first clarifies that wholesome karma is a determinate obstacle, and from 'slandering the vaipulya' below, that unwholesome karma is a determinate obstacle. It adduces the wholesome to make clear the unwholesome; within the wholesome, it particularly poses an objection regarding Cunda, because the merit of his offering to the Buddha is inexhaustible. First, it says: 'As the Buddha previously told Cunda, you have already seen the nature and attained nirvāṇa, etc.—what is the meaning of this?' This takes up [the prior text] to make a general query. The Buddha previously gave the prediction to Cunda in the 'Chapter on the Questions of the Great Assembly', which is now cited and questioned. Below it extensively cites the holy words to show that Cunda's wholesome karma is an obstacle and that there is no principle of attaining Buddhahood. In this there are six clauses: The first cites a sūtra clarifying that practicing giving to a superior field of merit yields inexhaustible retribution, with no principle of attaining Buddhahood, first adducing a former sūtra and then posing an objection regarding Cunda; the third cites a sūtra clarifying that practicing giving to a weighty field of merit yields inexhaustible retribution, with no principle of attaining Buddhahood; the fourth cites a sūtra clarifying that karma can obstruct, and no karma of the three realms determinately attains bodhi—because it exists, one cannot attain it; the fifth cites a sūtra clarifying that karma is a determinate obstacle, and neither in the sky nor in the ocean can one escape it and not receive it; the sixth cites a sūtra adducing the inferior to illustrate the superior, adducing Aniruddha to illustrate Cunda. Below, within clarifying that unwholesome karma is a determinate obstacle, it adduces the wholesome to categorize the unwholesome, clarifying that it cannot be exhausted, and there is no principle of seeing the nature and attaining bodhi.