大般涅槃經疏 22.9

22.9

「云何淨佛土」下，釋第四章。文亦三：標、釋、結。標如文。釋中但淨土業菩提為本。此中十善者，非直十善，與菩提心和合而行，例如上答無畏之問。然十善者，明相似因得相似果。離妄語得華果者，明妄無實如華無果，今不妄語有實果報，受報之時感好華果。「云何滅除」下，合釋第五第六兩章，義勢相關合為一釋。解者不同。一云：此中開章明三種有餘，初兩事釋第五滅除有餘，後一事釋第六斷除業緣。二云：煩惱餘報釋滅除有餘，餘業釋上斷除業緣，餘有一事但是賸出。就文為三：先倡三章門、二次第釋、三結。二釋三章中，初釋煩惱。若以習報分門，則習因為煩惱、報因為業；今分習報之異，故言煩惱餘報。然感報由業，煩惱但能滋潤此業。若《大論》中，只任煩惱亦能得報。「云何餘業」下，第二釋上除業緣，總明凡夫與二乘業。言須陀洹人受七有業者，然須陀洹人雖斷見盡，猶有思惟潤生人天，七人七天，往還合數只是七有，往還離數即十四有。斯陀含人受二有業者，斯陀含人但人天中各有一生。此則兩生離數，若合數者只是一有。問：何故初果合數、二果離耶？解云：只是互現。阿那含人受色有業者，阿那含人斷欲思盡，餘色惑在，故云受色有業。然那含有五種，但出一上流者，上流有二：一者至阿迦尼吒、二至無色。所以經云「樂論義者生五淨居，樂禪定者生無色界。」然生尼吒即遍歷四禪，若於初禪不得滅者復生二禪，二禪不滅生第三禪，三禪不滅復生第四禪方滅。於中復三：超、半超、遍沒。若生無色名無色般（云云）。若生無色即不更生，亦生即滅，不同色界四禪受生，故略不云受無色業，只云受色業，中不生故。亦云有行無行，生同於色，故亦不云。「云何餘有」下，第三釋上除餘有。無業無結而轉二果者，莊嚴云：羅漢轉為六地菩薩，支佛轉為七地菩薩，故言而轉二果。今明此乃通教之義，非釋今經。開善云：無此事轉者，本是鈍根羅漢，轉為利根；支佛亦爾，數習故轉為二果。今明還是二乘，全非今經。河西云：上句二果得道得向，轉羅漢向得羅漢果，支佛亦然。文中自云得及果者，豈可不作此釋？今明還是二乘之義，非今經意。又一解云：煩惱因盡、果報亦亡，而今不滅者，只是輪轉餘勢。然業既除，唯此二果於菩薩為累，是故言轉。轉即是捨，還是他義，不關今經。興皇云：轉二果者，二乘果身有寒熱饑渴，此果得除，故言轉二果。亦小乘義。今明此果不生，任盡則止。何用因經轉之？答：三界果雖盡，界外果方生。言轉果者，轉界外果。今明此是別教義，亦非圓意。

From "How does one purify the Buddha land..." below, the fourth chapter is explained. The text is also divided into three: indicating, explaining, and concluding. The indication is as in the text. In the explanation, bodhi is fundamentally the karma of purifying the land. The ten virtues here are not merely the ten virtues, but are practiced in conjunction with the bodhicitta, just as in the previous answer to the question of Fearlessness. However, regarding the ten virtues, it explains that a similar cause obtains a similar fruit. Obtaining flowers and fruits by avoiding false speech explains that falsehood is without reality, like flowers without fruit; now, not speaking falsely has a real karmic retribution, and at the time of receiving the retribution, one elicits fine flowers and fruits. From "How does one extinguish..." below, the fifth and sixth chapters are explained together; because the momentum of their meanings is interrelated, they are combined into one explanation. Interpreters differ on this. One says: here the chapter opens by explaining three kinds of residue; the first two items explain the fifth, extinguishing residues, and the latter item explains the sixth, severing conditions of karma. The second says: the residual retribution of defilements explains extinguishing residues, the residual karma explains severing conditions of karma above, and the remaining single item is merely a surplus addition. Regarding the text, there are three parts: first, setting forth the three chapter headings; second, explaining them in sequence; third, concluding. In the second part, explaining the three headings: first, defilements are explained. If categorized by habit and retribution, then the habitual cause is defilement, and the retributive cause is karma; now distinguishing the difference between habit and retribution, it says "residual retribution of defilements." However, eliciting retribution is due to karma; defilements merely moisten this karma. According to the *Mahāprajñāpāramitōpadeśa*, defilements alone can also obtain retribution. From "What is residual karma?" below, the second part explains severing conditions of karma above, comprehensively explaining the karma of ordinary beings and the two vehicles. Regarding the statement that a srotāpanna receives the karma of seven existences: although a srotāpanna has completely severed the delusions of view, there are still delusions of thought that moisten rebirth among humans and devas; [going] to seven human and seven deva realms, their back-and-forth combined count is merely seven existences, while their back-and-forth separated count is fourteen existences. A sakṛdāgāmin receives the karma of two existences: a sakṛdāgāmin has only one life each among humans and devas. These two lives are a separated count; if combined, it is merely one existence. Question: Why is the first fruit counted together, and the second fruit separated? The explanation says: they are simply shown mutually. An anāgāmin receives the karma of form existences: an anāgāmin has completely severed the thoughts of the desire realm, but the remaining delusions of the form realm remain; hence it says receiving the karma of form existences. However, there are five kinds of anāgāmin, yet it only mentions the one who ascends the flow. Those who ascend the flow are of two kinds: first, reaching Akaniṣṭha; second, reaching the formless [realm]. Therefore, the sūtra says: "Those who delight in debating doctrine are born in the five pure abodes; those who delight in dhyāna concentration are born in the formless realm." Now, being born in Akaniṣṭha means traversing through all four dhyānas; if one does not attain extinction in the first dhyāna, one is reborn in the second dhyāna; if not extinguished in the second dhyāna, one is born in the third dhyāna; if not extinguished in the third dhyāna, one is reborn in the fourth dhyāna, where one is finally extinguished. Within this, there are again three types: jumping, half-jumping, and all-traversing. If born into the formless realm, it is called parinirvāṇa in the formless realm (and so forth). If born in the formless realm, one is not reborn again, but is extinguished upon birth, unlike taking rebirth in the four dhyānas of the form realm; therefore, it omits mentioning receiving formless karma and only speaks of receiving form karma, because there is no intermediate rebirth. It is also said that whether with preparation or without preparation, rebirth is the same as in the form realm, so it is also not mentioned. From "What is residual existence?" below, the third part explains eliminating residual existence above. Regarding "transforming the two fruits without karma and without defilements," [Master] Zhuāngyán said: "An arhat transforms into a sixth-bhūmi bodhisattva, and a pratyekabuddha transforms into a seventh-bhūmi bodhisattva; hence it says 'and transforms the two fruits.'" Now I clarify that this is the doctrine of the shared teaching, not the explanation of the present sūtra. Kāishàn said: "There is no such thing as this transformation; originally a dull-rooted arhat, he transforms into a sharp-rooted one; the pratyekabuddha is also like this; through repeated habituation, he transforms into the two fruits." Now I clarify that this is still the two vehicles, and entirely not the present sūtra. Héxī said: "The preceding phrase 'the two fruits' means obtaining the path and obtaining the fruition; transforming the candidate for arhatship, one obtains the fruit of an arhat; the pratyekabuddha is also like this. The text itself says 'attainment and fruition'; how could one not make this interpretation?" Now I clarify that this is still the doctrine of the two vehicles, not the meaning of the present sūtra. Another interpretation says: the causes of defilement are exhausted, and the retributive fruits are also gone, yet they are not extinguished at present simply because of the residual force of transmigration. However, since karma is eliminated, only these two fruits are an encumbrance to a bodhisattva; therefore, it says "transforming." Transforming is relinquishing; this is still another's interpretation, irrelevant to the present sūtra. [Master] Xīnghuáng said: "Regarding transforming the two fruits, the fruit-bodies of the two vehicles experience cold, heat, hunger, and thirst; these fruits are eliminated, hence it says transforming the two fruits." This is also the Hinayana meaning. Now I clarify: this fruit is not born, and naturally ends when exhausted. Why use the sūtra to transform it? Answer: Although the fruits of the three realms are exhausted, the fruits outside the realms are just being born. Speaking of transforming fruits means transforming the fruits outside the realms. Now I clarify that this is the doctrine of the separate teaching, and not the perfect meaning.