大般涅槃經疏 7.11

7.11

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.