大般涅槃經疏 30.5

30.5

「迦葉白佛」下，第三定名體，先問、次答。問中二：先問名、次問體，如文。佛答中，先答後問、後答前問。初答體為二：初正答；次料簡中先問、次答。初引佛明馬師無信，即是無煗。次佛答：我亦不取信心為煗，信是煗因，煗者從觀四諦智生。言十六者，即四諦下之十六也。「如汝所問何因緣」下，次答名，又二：前正答、次重論。初又二：初牒煗略答，明從譬得名。次「譬如」下，第二廣答，又二：先譬、次合，如文。次重問答。初問中二：先領旨、次「若是有為」下正問。所言報得色五陰者，若依數師，實用煗法得色界報，但不為受身，為無漏業即是滅報。論師解：煗焦生死不復受報，但是色定得報，故從之受名。佛答中二：先然其問。「如是煗法」下正答，有三：法、譬、合。意同數解，以想心為愛，愛故受生；厭故觀行，為無漏相。

From "Kāśyapa said to the Buddha" onward is the third, determining the name and essence: first question, next answer. In the question there are two parts: first asking about the name, next asking about the essence, as in the text. In the Buddha's reply, he first answers the later question and afterwards answers the earlier question. First, answering regarding the essence has two parts: first, directly answering; next, in the discriminating evaluation, first question, next answer. First, citing the Buddha's explanation that Aśvajit lacked faith, which is precisely lacking heat. Next, the Buddha replies: "I also do not take a faithful mind to be heat; faith is the cause of heat, and heat is produced from the wisdom that contemplates the four truths." Saying "sixteen" refers precisely to the sixteen under the four truths. From "as you asked, for what reason" onward next answers regarding the name, again having two parts: first directly answering, next discussing it again. The first again has two parts: first, reiterating "heat" and briefly answering, clarifying that the name is derived from an analogy. Next, from "Just as" onward is the second, an extensive answer, again having two parts: first the analogy, next the application, as in the text. Next is the questioning and answering again. In the initial question there are two parts: first, acknowledging the import; next, from "If it is conditioned" onward, directly questioning. Regarding the statement that the five aggregates of the form [realm] are karmic retributions obtained: if one relies on the Sarvāstivāda masters, one indeed uses the heat factor to obtain retribution in the form realm, but without taking on a body, for an outflow-free karma is precisely the extinction of retribution. The treatise masters explain: heat scorches saṃsāra so that one no longer receives retribution; it is merely that concentration of the form [realm] obtains retribution, and therefore it receives its name after it. In the Buddha's answer there are two parts: first, affirming his question. From "Such a heat factor" onward directly answers, having three parts: dharma, analogy, and application. The meaning agrees with the Sarvāstivāda explanation: taking the conceptual mind as attachment; because of attachment, receiving rebirth; because of recoil, practicing contemplation, which is the mark of being outflow-free.