大般涅槃經疏 22.9

22.9

From "How does one purify the Buddha land..." below, the fourth chapter is explained. The text is also divided into three: indicating, explaining, and concluding. The indication is as in the text. In the explanation, bodhi is fundamentally the karma of purifying the land. The ten virtues here are not merely the ten virtues, but are practiced in conjunction with the bodhicitta, just as in the previous answer to the question of Fearlessness. However, regarding the ten virtues, it explains that a similar cause obtains a similar fruit. Obtaining flowers and fruits by avoiding false speech explains that falsehood is without reality, like flowers without fruit; now, not speaking falsely has a real karmic retribution, and at the time of receiving the retribution, one elicits fine flowers and fruits. From "How does one extinguish..." below, the fifth and sixth chapters are explained together; because the momentum of their meanings is interrelated, they are combined into one explanation. Interpreters differ on this. One says: here the chapter opens by explaining three kinds of residue; the first two items explain the fifth, extinguishing residues, and the latter item explains the sixth, severing conditions of karma. The second says: the residual retribution of defilements explains extinguishing residues, the residual karma explains severing conditions of karma above, and the remaining single item is merely a surplus addition. Regarding the text, there are three parts: first, setting forth the three chapter headings; second, explaining them in sequence; third, concluding. In the second part, explaining the three headings: first, defilements are explained. If categorized by habit and retribution, then the habitual cause is defilement, and the retributive cause is karma; now distinguishing the difference between habit and retribution, it says "residual retribution of defilements." However, eliciting retribution is due to karma; defilements merely moisten this karma. According to the *Mahāprajñāpāramitōpadeśa*, defilements alone can also obtain retribution. From "What is residual karma?" below, the second part explains severing conditions of karma above, comprehensively explaining the karma of ordinary beings and the two vehicles. Regarding the statement that a srotāpanna receives the karma of seven existences: although a srotāpanna has completely severed the delusions of view, there are still delusions of thought that moisten rebirth among humans and devas; [going] to seven human and seven deva realms, their back-and-forth combined count is merely seven existences, while their back-and-forth separated count is fourteen existences. A sakṛdāgāmin receives the karma of two existences: a sakṛdāgāmin has only one life each among humans and devas. These two lives are a separated count; if combined, it is merely one existence. Question: Why is the first fruit counted together, and the second fruit separated? The explanation says: they are simply shown mutually. An anāgāmin receives the karma of form existences: an anāgāmin has completely severed the thoughts of the desire realm, but the remaining delusions of the form realm remain; hence it says receiving the karma of form existences. However, there are five kinds of anāgāmin, yet it only mentions the one who ascends the flow. Those who ascend the flow are of two kinds: first, reaching Akaniṣṭha; second, reaching the formless [realm]. Therefore, the sūtra says: "Those who delight in debating doctrine are born in the five pure abodes; those who delight in dhyāna concentration are born in the formless realm." Now, being born in Akaniṣṭha means traversing through all four dhyānas; if one does not attain extinction in the first dhyāna, one is reborn in the second dhyāna; if not extinguished in the second dhyāna, one is born in the third dhyāna; if not extinguished in the third dhyāna, one is reborn in the fourth dhyāna, where one is finally extinguished. Within this, there are again three types: jumping, half-jumping, and all-traversing. If born into the formless realm, it is called parinirvāṇa in the formless realm (and so forth). If born in the formless realm, one is not reborn again, but is extinguished upon birth, unlike taking rebirth in the four dhyānas of the form realm; therefore, it omits mentioning receiving formless karma and only speaks of receiving form karma, because there is no intermediate rebirth. It is also said that whether with preparation or without preparation, rebirth is the same as in the form realm, so it is also not mentioned. From "What is residual existence?" below, the third part explains eliminating residual existence above. Regarding "transforming the two fruits without karma and without defilements," [Master] Zhuāngyán said: "An arhat transforms into a sixth-bhūmi bodhisattva, and a pratyekabuddha transforms into a seventh-bhūmi bodhisattva; hence it says 'and transforms the two fruits.'" Now I clarify that this is the doctrine of the shared teaching, not the explanation of the present sūtra. Kāishàn said: "There is no such thing as this transformation; originally a dull-rooted arhat, he transforms into a sharp-rooted one; the pratyekabuddha is also like this; through repeated habituation, he transforms into the two fruits." Now I clarify that this is still the two vehicles, and entirely not the present sūtra. Héxī said: "The preceding phrase 'the two fruits' means obtaining the path and obtaining the fruition; transforming the candidate for arhatship, one obtains the fruit of an arhat; the pratyekabuddha is also like this. The text itself says 'attainment and fruition'; how could one not make this interpretation?" Now I clarify that this is still the doctrine of the two vehicles, not the meaning of the present sūtra. Another interpretation says: the causes of defilement are exhausted, and the retributive fruits are also gone, yet they are not extinguished at present simply because of the residual force of transmigration. However, since karma is eliminated, only these two fruits are an encumbrance to a bodhisattva; therefore, it says "transforming." Transforming is relinquishing; this is still another's interpretation, irrelevant to the present sūtra. [Master] Xīnghuáng said: "Regarding transforming the two fruits, the fruit-bodies of the two vehicles experience cold, heat, hunger, and thirst; these fruits are eliminated, hence it says transforming the two fruits." This is also the Hinayana meaning. Now I clarify: this fruit is not born, and naturally ends when exhausted. Why use the sūtra to transform it? Answer: Although the fruits of the three realms are exhausted, the fruits outside the realms are just being born. Speaking of transforming fruits means transforming the fruits outside the realms. Now I clarify that this is the doctrine of the separate teaching, and not the perfect meaning.