[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 33.17 # 大般涅槃經疏 33.17 大般涅槃經疏 33.17 - **Language:** Classical Chinese ### [33.17](https://indike.org/pramana/in.bauddha.taisho.1767.33.17) 「時須跋陀到已問訊」下，二是論義。文為二：初論業行、後論解脫。初業行者，即是世間解脫即出世間，具與佛論世出世二事。就前文為四：此下第一求聽。「佛言今正是時」，第二佛許。「瞿曇有諸沙門」下，第三彼正問佛。四如來答。前二如文。第三問佛中，不云是其己義，但言世間有諸沙門等皆作此說。何故不自出己義宗？此亦有意。前來聞佛破諸外道所立之義，所以今時不自立宗，恐為佛破，直舉諸人所解問佛，明一切善惡果報皆由本業，無有現身起業及現因緣。有業之義殊近正說，但無現在因緣，即便為邪。只因過去之業能感苦樂二報，若現在能修斷苦樂報，既能修道現在此身便得涅槃。故云一切眾生苦樂果報，皆悉不由現在之業，因在過去，現在受果；現在無因，未來無果。「若有沙門」下，第四佛答。文自為三：初難彼邪說、次責其邪師、後為明正義。此下先難彼邪說，有四重假設，皆立一彼一我相對，文皆可見。從「我言仁者」下，第二責彼邪師。文中言彼若見答富蘭那，然須跋之師實是欝頭藍弗，故下文云汝師欝頭藍弗利根聰明。而今言是富蘭那者，是假設之詞。蘭那是六師之宗，其人邪見撥無實不說業行，但云假使是火師富蘭那者，亦須併責。文云下苦因緣受中上苦不者，實論因果則下因得下果，亦有轉障，隨緣不定。故言下因得中上苦、上因得下果，可有轉障。又云能令樂業受苦果不者，謂行善是樂業，而轉於地獄獲報、人中受果，即是樂業受樂果也。苦業受樂果者，即是為王除賊，此是苦業而得富貴，是苦業受樂果。令無苦無樂業作不受果者，此非無起之業為無苦無樂，今以下善為捨受之因，即是無苦樂業。隨緣異故都不得報，故云不受果也。又文云能令無報作定報不者，此非超然無報，正謂無定之報能令作定報不？ > From "Then Subhadra, having arrived, exchanged inquiries" onwards is the second \[part\], debating the meaning. The text has two \[divisions\]: first, discussing karma and practice; later, discussing liberation. The first, karma and practice, is worldly, while liberation is supramundane; he fully debates with the Buddha the two matters, worldly and supramundane. Within the preceding text there are four \[points\]: from here down, the first is requesting to listen. "The Buddha said: Now is precisely the time", the second, the Buddha grants permission. From "Gautama, there are various samaṇas" onwards is the third, he directly questions the Buddha. Fourth, the Tathāgata answers. The first two are as in the text. In the third, questioning the Buddha, he does not say it is his own doctrine, but merely says that in the world various samaṇas and others all make this claim. Why does he not set forth his own doctrinal thesis? This also has a purpose. Previously he had heard the Buddha refute the theses established by various non-Buddhists; therefore at this time he does not establish his own thesis, fearing he would be refuted by the Buddha, but directly raises what various people understand to question the Buddha, stating that all karmic retributions of good and evil are entirely due to past karma, and there is no performing of karma in the present body nor present causes and conditions. The doctrine that karma exists is exceptionally close to the correct teaching, but lacking present causes and conditions, it is immediately heterodox. \[In their view,\] it is solely because past karma can induce the two retributions of suffering and pleasure; if in the present one can cultivate and sever the retributions of suffering and pleasure, since one can cultivate the path, in this present body one immediately attains nirvāṇa. Therefore it says that all sentient beings' karmic retributions of suffering and pleasure do not derive at all from present karma: the cause is in the past, and in the present one receives the fruit; in the present there is no cause, and in the future there is no fruit. From "If there are samaṇas" onwards is the fourth, the Buddha's answer. The text naturally has three \[parts\]: first, challenging their heterodox doctrine; next, reproaching their heterodox masters; later, clarifying the correct doctrine for them. Below this, first challenging their heterodox doctrine, there are four hypothetical premises, all setting up a mutual opposition between "that other" and "myself"; the text can be seen in all cases. From "I say, virtuous one" onwards is the second, reproaching those heterodox masters. In the text it says if he were to answer Pūraṇa \[Kāśyapa\]; however, Subhadra's master was actually Udraka Rāmaputra, hence the text below says: "Your master Udraka Rāmaputra was of sharp faculties and clever." But now saying it is Pūraṇa is a hypothetical statement. \[Pūraṇa\] was the leader of the six teachers; that person held wrong views, denying \[karmic fruition\], and truly did not speak of karma and practice, but \[the Buddha\] merely says that even if it were the fire-master Pūraṇa, he would also have to be reproached along with them. As for the text saying "can causes and conditions of minor suffering cause one to receive middling or major suffering or not?": if one actually discusses cause and effect, a minor cause yields a minor fruit, yet there is also the transformation of obstacles, which is unfixed according to conditions. Therefore, saying that a minor cause yields middling or major suffering, and a major cause yields a minor fruit, means there can be a transformation of obstacles. Furthermore, saying "can one cause pleasurable karma to receive a painful retribution or not?": this means that performing goodness is pleasurable karma, yet transforming one's retribution from hell to receive the fruit among humans is precisely pleasurable karma receiving a pleasurable fruit. Painful karma receiving a pleasurable fruit means eliminating bandits for a king: this is painful karma, yet one obtains wealth and rank; this is painful karma receiving a pleasurable fruit. Making karma of neither suffering nor pleasure become not receiving a fruit: this does not mean that karma without arising is neither suffering nor pleasure; here, taking minor goodness as the cause of neutral sensation is precisely karma of neither suffering nor pleasure. Because it varies according to conditions, one does not receive retribution at all, hence it says "not receiving a fruit". Furthermore, the text says "can one make unfixed retribution into fixed retribution or not?": this does not mean an absolute absence of retribution; it specifically asks whether unfixed retribution can be made into fixed retribution or not. > — English (machine translation) (machine translation) - [Previous: 33.16](https://indike.org/pramana/in.bauddha.taisho.1767.33.16) - [Next: 33.18](https://indike.org/pramana/in.bauddha.taisho.1767.33.18) - [Up: 33](https://indike.org/pramana/in.bauddha.taisho.1767.33) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.33.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.33.17](https://indike.org/pramana/in.bauddha.taisho.1767.33.17) · Pramāṇa