大般涅槃經疏 32.15

32.15

「梵志復言」下，第二論義，自有五番。此初，彼先立義，明身異命異。如人捨身未及後身受中陰時，爾時身命異先身命，非因所得。次「善男子我說身命」下，如來破，明萬法從緣。不但身命，諸法悉然。陰死之時，此命假緣續其中陰。「梵志復言我見世間」下，第二番出彼立義。彼明有法不從緣生。「如來復責梵志言我見大火」下，第三彼因立事。言凡明絕焰是不從緣。如來復破，明亦從緣。其中榛木之字，或以為臻音，或以為愁申反，今以臻音為正。《詩》云「樹之榛栗」，《傳》云「榛栗棗羞」。《說文》云「榛以梓實如小栗」。「梵志言絕焰去時」下，第四重申，明不因薪炭。佛即破之，明因風而至。「瞿曇若人捨身」下，第五復出彼難，明兩身中間誰為因緣？佛即答言：終以煩惱而為其緣，言有因緣。身即是命，命即是身，此據一期果報，一業所得有因緣故。身異命異者，據色心連持，謂之為命，五陰名身，其義異也。

From "The brahma-faring one further said..." downward is the second part, the debate on doctrines, which naturally has five exchanges. In this first one, he first establishes his proposition, stating that the body is different from the life-principle (jīva). For example, when a person abandons the body and has not yet reached the subsequent body, when receiving the intermediate existence (antarābhava), at that time the body and life-principle are different from the previous body and life-principle, and are not obtained through causes. Next, from "Good man, I say that the body and life-principle..." downward, the Tathāgata refutes it, clarifying that the myriad phenomena arise from conditions. Not only the body and life-principle, all phenomena are entirely like this. At the time when the aggregates die, this life-principle relies on conditions to continue into the intermediate existence. From "The brahma-faring one further said: 'I see in the world...'" downward is the second exchange, presenting his established proposition. He explains that there are phenomena that do not arise from conditions. From "The Tathāgata further interrogated the brahma-faring one, saying: 'I see a great fire...'" downward is the third, where he sets up a case based on that. He says that the general clearing of a severed flame does not arise from conditions. The Tathāgata again refutes it, clarifying that it also arises from conditions. Among these, the character *zhēn* (hazel) is pronounced either as *zhēn* or as the fanqie *chou-shen*; now the pronunciation *zhēn* is taken as correct. The *Classic of Poetry* says: "Planted them with hazel and chestnut." The commentary says: "Hazel, chestnut, and jujube delicacies." The *Shuowen jiezi* says: "Hazel: a catalpa-like fruit resembling a small chestnut." From "The brahma-faring one said: 'When the severed flame departs...'" downward is the fourth, reiterating and clarifying that it is not caused by firewood and charcoal. The Buddha then refutes it, clarifying that it arrives conditioned by the wind. From "'Gautama, if a person abandons the body...'" downward is the fifth, again raising his challenge, asking what serves as cause and condition between the two bodies? The Buddha then replied: in the end, defilements serve as the condition, stating that there are causes and conditions. 'The body is the life-principle, the life-principle is the body' is based on the single lifetime's retributive fruition being obtained through a single karma, because there are causes and conditions. 'The body is different from the life-principle' is based on the continuous maintenance of form and mind being called the life-principle, while the five aggregates are called the body; their meanings are different.