大般涅槃經疏 7.11

7.11

從「佛告迦葉」下，第二正答問。大分為兩：初次第答三十四問、次大眾供養。初答者，初盡此品文是答長壽之問，又兩：初答長壽因、後答長壽果，更釋因果之名。一云：若有因果則墮常義，若無因果則墮斷義。若言開因果之祕故說因果，此語小勝；若為顯涅槃兼言因果，此語最勝。涅槃無因果，方便說因果，從容抑按顯於正法，故言因果。今明若因自是因、果自是果，則墮自性。由因故果、由果故因，則墮他性。因果因緣故因、因果因緣故果，則墮共性。非因非果故因果，墮無因性。皆墮斷常。但以四悉名為因果，顯非因果，故云因果。前文非不明果、後文非不明因，從多從正分此二門。初答因，為三：初誡聽、次正答、三論義。初誡聽者，將說長壽甘露妙藥，若覆器不聞則思修俱失，故須誡眾。《釋論》云「專視聽法如渴飲，一心入於語義中（云云）。」從「如來所得長壽之業」去，是正答。文為五雙：一指果人因人以標業、二指果法因法以勸業、三明自行化他以證業、四開譬合譬以況業、五示果報華報以結業。初果人者，如來。因人者，菩薩。若無此業不名菩薩，佛無此業不名如來。此業成因，因名菩薩；此業成果，果名如來。業若定因不得作果，業若定果不得作因，當知此業非因非果、能因能果。雖能因果，因果叵得，言語道斷心行處滅，如來境界不可思議，精進菩薩亦不能知，豈是凡情闇心圖度？不能已已，輒述所聞。次果法者，菩提也。因法者，三慧也。聽是聞慧、受是思慧、轉為人說即是修慧，若菩提無此業不得成果，三慧無此業不得成因。至高無頂、至廣無涯，多所成就，其相云何？若業能破業，是為破業。從無住業立一切業，是為立業。非破非立而破而立，是為正業。如是正業，不可言三、不可言一，言一則失用、言三則傷體，即體而用、即用而體。即體而用，故言此業能為菩提之因，得菩提果。道前體用廣為人說，道後體用即用而體，非因非果、非自非他。故上文云「以珠力故水即澄清」，豈非即體而用？下文云「大慈大悲名為佛性」，豈非即用而體？三從「善男子我以修習」去，是舉自行化他證成於業。我以修習故得菩提，即證道前體用。今復為人廣說此法，即證道後體用。然我果久成，道前之業非復今時，故知却明過去法門答初之問。

From "The Buddha told Kāśyapa" onward is the second [section], directly answering the questions. Broadly divided into two: first, answering the thirty-four questions in sequence; next, the great assembly's offerings. As for the first answer: first, all the text up to the end of this chapter answers the question on longevity, which again has two parts: first, answering the cause of longevity; later, answering the fruit of longevity; we further explain the designations of cause and fruit. One [interpretation] says: if there are cause and fruit, one falls into the notion of permanence; if there are no cause and fruit, one falls into the notion of annihilation. If one says that cause and fruit are taught in order to disclose the secret of cause and fruit, this statement is slightly superior; if one says that cause and fruit are mentioned concurrently in order to reveal nirvāṇa, this statement is most superior. Nirvāṇa has no cause and fruit; cause and fruit are spoken of expediently, bringing forth and holding back as appropriate to reveal the true Dharma; hence one speaks of cause and fruit. Now we clarify: if the cause is of itself a cause and the fruit is of itself a fruit, one falls into self-nature. If the fruit exists because of the cause and the cause exists because of the fruit, one falls into other-nature. If the cause is a cause due to the conditions of cause and fruit, and the fruit is a fruit due to the conditions of cause and fruit, one falls into common nature. If cause and fruit exist because of neither-cause-nor-fruit, one falls into causeless nature. All fall into annihilation and permanence. It is merely by means of the four siddhāntas that they are named cause and fruit to reveal what is not cause and fruit; hence one speaks of cause and fruit. It is not that the preceding text does not clarify the fruit, nor that the subsequent text does not clarify the cause; these two gates are divided according to what is predominant and primary. First, answering the cause has three parts: first, admonishing them to listen; next, the direct answer; third, debating the meaning. First, as for admonishing them to listen: he is about to expound the wondrous medicine of the amṛta of longevity; if an overturned vessel does not hear it, both reflection and cultivation will be lost; therefore he must admonish the assembly. The *Mahāprajñāpāramitopadeśa* states: "Gazing intently and listening to the Dharma like a thirsty person drinking, / with one mind entering into the meaning of the words (and so on)." From "The karma of longevity attained by the Tathāgata" onward is the direct answer. The text consists of five pairs: 1. pointing to the person of the fruit and the person of the cause to designate the karma; 2. pointing to the Dharma of the fruit and the Dharma of the cause to encourage the karma; 3. clarifying one's own practice and transforming others to verify the karma; 4. setting forth a simile and applying the simile to illustrate the karma; 5. showing the fruit retribution and flower retribution to conclude the karma. First, the person of the fruit is the Tathāgata; the person of the cause is the bodhisattva. Without this karma one is not named a bodhisattva; without this karma a Buddha is not named a Tathāgata. When this karma accomplishes the cause, the cause is named bodhisattva; when this karma accomplishes the fruit, the fruit is named Tathāgata. If karma were definitely cause, it could not be fruit; if karma were definitely fruit, it could not be cause. One should know that this karma is neither cause nor fruit, yet capable of cause and capable of fruit. Although capable of cause and fruit, cause and fruit cannot be grasped; the path of words is cut off, and the place of mental activity ceases. The Tathāgata's realm is inconceivable, and even vigorous bodhisattvas cannot know it; how could it be calculated by the deluded mind of ordinary sentiment? Unable to remain silent, I simply recount what I have heard. Next, the Dharma of the fruit is bodhi; the Dharma of the cause is the three wisdoms. Listening is the wisdom of hearing; accepting is the wisdom of reflection; explaining it for others is the wisdom of cultivation. If bodhi lacks this karma, it cannot achieve the fruit; if the three wisdoms lack this karma, they cannot achieve the cause. Utmost height has no summit; utmost breadth has no shore; it accomplishes much. What are its characteristics? If karma can destroy karma, this is destroying karma. Establishing all karma from non-abiding karma is establishing karma. Neither destroying nor establishing, yet destroying and establishing: this is right karma. Such right karma cannot be said to be three, nor can it be said to be one: saying it is one loses the function; saying it is three damages the essence. Directly identical to essence is function; directly identical to function is essence. Directly identical to essence is function, hence it says this karma can serve as the cause of bodhi and attain the fruit of bodhi. The essence and function prior to the path are extensively expounded for others; the essence and function after the path are directly function as essence, neither cause nor fruit, neither self nor other. Therefore the earlier text said, "by the power of the jewel, the water immediately becomes clear"; is this not directly identical to essence being function? The later text says, "great friendliness and great compassion are named buddhadhātu"; is this not directly identical to function being essence? Third, from "Good man, because I cultivated" onward, he adduces his own practice and transforming others to verify and establish the karma. "Because I cultivated, I attained bodhi" verifies the essence and function prior to the path. "Now I again expound this Dharma extensively for others" verifies the essence and function after the path. However, my fruit was long since accomplished, and the karma prior to the path is not of the present time; thus we know that he refers back to clarify the teaching of the past in answer to the initial question.