大般涅槃經疏 29.5

29.5

From "Kāśyapa addressed the Buddha..." downward is the third major section, explaining views that sever the good [roots], also in three parts: first, again presenting the person; second, explaining the arising of views; third, being able to sever the roots of goodness. Previously, Sunakṣatra was already presented; presenting him again now is because one is about to explain the arising of views, and therefore adduces the person again. From "Apart from these four things..." downward is, second, presenting his arising of views. The text has four parts: first, six recurrences explaining that there is no karmic action of giving; second, six recurrences explaining that there are no father and mother; third, three recurrences explaining that there is no cause and effect; fourth, nine recurrences explaining that there are no noble ones. Now, merit arises from conditions; when the conditions of giver and recipient join, merit is naturally produced. Just as when planting in a fertile field, where the conditions of rain from heaven and water from earth are complete, a sprout is then able to grow—how could it be allowed that giving to the poor still receives the retribution of poverty? Poverty is an inferior result, while giving obtains a superior retribution; one should not plant grain and have it turn into tares. If the field is barren and the harvest small, that is set aside and not discussed. In my personal view: if giving to the poor resulted in poverty, one should sow seed into the ground and in winter harvest water and soil. If one gives rise to views and severs the good, or severs the good and gives rise to views, this mostly happens in Jambudvīpa. The other three continents are weak, the gods are attached to pleasure, and the hells are burdened by severe suffering; none have firm resolution, and therefore rarely have this mind. In the first six recurrences: first, one recurrence uses the similarity of seed and fruit to explain the absence of cause. The second recurrence: the giver, the recipient, and the material wealth are all non-existent. The third recurrence: one gives to another person, and that person, obtaining the goods, performs good or evil. Since performing evil does not benefit the donor, good also does not benefit him. If a donor gives him a sharp knife causing him to kill another person, would this evil not redound to the donor? The fourth recurrence: since giving is giving an object, and the object is morally neutral, how could one obtain a good fruit? The fifth recurrence: the action cannot be seen; inferring giving from intention, if the intention cannot be seen, how could giving be seen? One only sees the fruit of good and evil. The sixth recurrence: there is neither actor nor receiver. If one cultivates merit for the deceased in the past, where is there a person who receives this merit? From "There is no father and no mother..." downward is, second, the six recurrences explaining that there are no father and mother, as in the text. Third, the three recurrences explaining that there is no cause and effect. In the second passage it says that practicing good brings death and rebirth in the three evil paths, while practicing evil brings death and rebirth among gods and humans. It is explained: this is entirely due to a single thought of good or evil at the time of death causing one to fall or ascend; the remaining unpaid [retribution] will ultimately not perish. Differentiating them across the three periods of present, next [life], and subsequent [lives], the principle can be comprehended. The rest can all be seen. Fourth, the nine recurrences are all as in the text.