大般涅槃經疏 31.21

31.21

「迦葉言佛有無漏」下，第二番簡無漏果報。問中有二：初略、次廣。初略問又三：一倡有無漏果、二明智者斷果、三問斷無漏果不。「諸得道人」下，第二廣問，亦三：此初倡有無漏之果。「如其智者」下，第二明云何言斷。「如其斷者」下，第三問云何言有。問意云：有有漏果復有無漏果，聖人若當斷無漏果者，云何能得聖人果報？然佛答有二意：一云當體為言，即無漏無有果報，今言有者是因中說果。佛答有三：初舉因果互說、次明無漏無果、三明無煩惱果。前文三句，初倡如來，有兩種說。「如世間人」下，第二明世人之說。「我亦如是」下，第三出如來之說。言身從心至梵天邊者，是因中說果。謂色界為身，初禪之定為心，定是意業所以名心。所以常，謂色界為心。生身是為定心，心實非身，但能得身，故名為身。即是因中說果。果中說因，可見。「一切聖人」下，第二明無漏無果。果謂三界中但以漏業得報，故云無無漏果。下句復云無漏果者，此是因中說果。因此無漏能得佛果，因實非果，能得果故名因為果。「有智之人」下，第三明無煩惱果，又二：初明斷惑、次「智者」下明修道。

From "Kāśyapa said: Buddha, is there an outflow-free..." onward is the second exchange, distinguishing the outflow-free retribution. The question has two parts: first, brief; next, extensive. The initial brief question also has three parts: first, asserting whether there is an outflow-free fruit; second, clarifying that a wise person severs fruits; third, asking whether one severs the outflow-free fruit or not. From "All those who have attained the Path..." onward is the second, the extensive question, also in three parts: this first asserts the outflow-free fruit. From "If that wise person..." onward is the second, clarifying why one speaks of severing. From "If it is severed..." onward is the third, asking why one speaks of its existence. The intent of the question is: there are fruits with outflows, and there are also outflow-free fruits; if the noble ones were to sever the outflow-free fruit, how could they attain the noble ones' retribution? However, the Buddha's answer has two senses: One says that speaking in terms of its intrinsic nature, the outflow-free has no retribution; now saying it exists is speaking of the fruit in terms of the cause. The Buddha's answer has three parts: first, mentioning that cause and fruit are spoken of reciprocally; next, clarifying that the outflow-free has no fruit; third, clarifying that there is no fruit of affliction. The preceding text has three clauses: first, asserting that the Tathāgata has two ways of speaking. From "Just as worldly people..." onward is the second, clarifying the speech of worldly people. From "I also likewise..." onward is the third, presenting the speech of the Tathāgata. Saying that "the body goes from the mind to the Brahmā heaven" is speaking of the fruit within the cause. That is, the form realm is the body, while the concentration of the first dhyāna is the mind; concentration is mental action, hence it is called mind. Thus usually, the form realm is referred to as mind. The physical body born is caused by the mind of concentration; the mind is not actually the body, but because it can obtain the body, it is called the body. This is speaking of the fruit within the cause. Speaking of the cause within the fruit can be understood. From "All noble ones..." onward is the second, clarifying that the outflow-free has no fruit. "Fruit" refers to obtaining retribution within the three realms solely through karmic actions with outflows; hence it is said that there is no outflow-free fruit. The following clause again mentions "the outflow-free fruit," which is speaking of the fruit within the cause: relying on this outflow-free [cause], one is able to attain the fruit of buddhahood; the cause is not actually the fruit, but because it can obtain the fruit, the cause is called the fruit. From "A person of wisdom..." onward is the third, clarifying that there is no fruit of affliction, which also has two parts: first, clarifying the severing of delusions; next, from "A wise person..." onward, clarifying the cultivation of the Path.