大般涅槃經疏 29.5

29.5

「迦葉白佛」下，大段第三明斷善之見，又三：一更出其人、二明起見、三能斷善根。前已出善星，今更出者，將明起見，故更舉人。「離是四事」下，第二出其起見。文為四：一有六復次，明無施業；二六復次，明無父母；三三復次，明無因果；四九復次，明無聖人。夫福從緣生，施受緣合自能生福。如種良田，天雨地水因緣具足則能生芽，豈容施貧還得貧報？貧是劣果、施得勝報，不應種穀而變為稗，田瘠收少置而不論。私謂：若施貧得貧，應下種於地，冬收水土。若起見斷善、斷善起見者，多在閻浮。三洲柔弱、諸天著樂、地獄苦重，皆無剛決，故少此心。初六復次中，先一復次以子果相似以明無因。第二復次能施所受財物皆無。第三復次施與前人，前人得物作善作惡。作惡既其不資施主，善亦不資。若有施主施其利刀令殺前人，此惡寧不資於施主？第四復次施既施物，物既無記，焉得善果？第五復次作不可見，推施由意，意不可見，施豈可見？但見於善惡之果。第六復次，無作無受。若為過去亡者修福，何處有人而受此福？「無父無母」下，第二六復次，明無父母，如文。第三三復次，明無因果。第二文中云行善死生三惡，行惡者死生天人。解云：皆由臨終一念善惡而墮而升，餘未償者終不敗亡。以現生後三世分別，理則可思。餘悉可見。第四九復次，悉如文。

From "Kāśyapa addressed the Buddha..." downward is the third major section, explaining views that sever the good [roots], also in three parts: first, again presenting the person; second, explaining the arising of views; third, being able to sever the roots of goodness. Previously, Sunakṣatra was already presented; presenting him again now is because one is about to explain the arising of views, and therefore adduces the person again. From "Apart from these four things..." downward is, second, presenting his arising of views. The text has four parts: first, six recurrences explaining that there is no karmic action of giving; second, six recurrences explaining that there are no father and mother; third, three recurrences explaining that there is no cause and effect; fourth, nine recurrences explaining that there are no noble ones. Now, merit arises from conditions; when the conditions of giver and recipient join, merit is naturally produced. Just as when planting in a fertile field, where the conditions of rain from heaven and water from earth are complete, a sprout is then able to grow—how could it be allowed that giving to the poor still receives the retribution of poverty? Poverty is an inferior result, while giving obtains a superior retribution; one should not plant grain and have it turn into tares. If the field is barren and the harvest small, that is set aside and not discussed. In my personal view: if giving to the poor resulted in poverty, one should sow seed into the ground and in winter harvest water and soil. If one gives rise to views and severs the good, or severs the good and gives rise to views, this mostly happens in Jambudvīpa. The other three continents are weak, the gods are attached to pleasure, and the hells are burdened by severe suffering; none have firm resolution, and therefore rarely have this mind. In the first six recurrences: first, one recurrence uses the similarity of seed and fruit to explain the absence of cause. The second recurrence: the giver, the recipient, and the material wealth are all non-existent. The third recurrence: one gives to another person, and that person, obtaining the goods, performs good or evil. Since performing evil does not benefit the donor, good also does not benefit him. If a donor gives him a sharp knife causing him to kill another person, would this evil not redound to the donor? The fourth recurrence: since giving is giving an object, and the object is morally neutral, how could one obtain a good fruit? The fifth recurrence: the action cannot be seen; inferring giving from intention, if the intention cannot be seen, how could giving be seen? One only sees the fruit of good and evil. The sixth recurrence: there is neither actor nor receiver. If one cultivates merit for the deceased in the past, where is there a person who receives this merit? From "There is no father and no mother..." downward is, second, the six recurrences explaining that there are no father and mother, as in the text. Third, the three recurrences explaining that there is no cause and effect. In the second passage it says that practicing good brings death and rebirth in the three evil paths, while practicing evil brings death and rebirth among gods and humans. It is explained: this is entirely due to a single thought of good or evil at the time of death causing one to fall or ascend; the remaining unpaid [retribution] will ultimately not perish. Differentiating them across the three periods of present, next [life], and subsequent [lives], the principle can be comprehended. The rest can all be seen. Fourth, the nine recurrences are all as in the text.