淨名玄論 3.33

3.33

此經云「諸佛菩薩有解脫名不思議」，故知解脫通因果也。就佛而明因果解脫者，脫五住煩惱，名因解脫。離二生死，名果解脫。就菩薩明者，得無生忍、破諸煩惱，名因解脫。得法身、捨於肉身，名果解脫。此二並從所離立名，以報身為果累、煩惱為因累，脫因果二累，名因果解脫也。若以佛所得解脫為果解脫、菩薩所得為因解脫者，此當體以立名也。問：《釋論》云「得無生忍故破煩惱魔，得法身故破陰魔」，無生法忍與法身何異？答：煩惱魔與陰魔，此是因果兩累。無生忍與法身，即因果二解脫。是知異也。問：云何名法性生身？答：此悟法性，是故受身，謂法性生身。問：佛亦悟法性，而受身與菩薩何異？答：佛窮法性之原，以法性常故，佛身亦常，故云諸佛所師所謂法也。以法常故，諸佛亦常。菩薩未窮法性，法性雖常而身未常，是故異也。若以所悟法性為身名法性身者，則佛與菩薩法身不二，同皆常也。但論云受法性生身，法性生身者，從法性而生，故不指法性為身也。問：菩薩捨三界分段肉身則受於變易，分段、變易俱名生死，何故以變易為法身耶？答：此開十地及二生死，今略述之。初地至佛地，有三十三障，十一為煩惱，即生死之緣也；十一為業，即生死之因；十一為報，即生死之果。問：界外煩惱與業何異？答：有所得分別之心，即名煩惱。作意取捨，故名為業。是故異也。此業煩惱，名為集諦。生死之果，即是苦諦。地地有其無生智，滅此苦集，即滅道二諦，故界外具四諦也。今言捨肉身受法性生身者，此約變易生死身以為法性生身。以法性為緣、煩惱為因，故云法性生身。就變易生死中，復有二身：無生智由悟法性有，故為法身；變易生死果，即是生死報身。此約苦道二諦分二身也。問：《勝鬘》云「四住為緣、有漏為因，得界內分段身。無明為緣、無漏業為因，受變易身」。云何言界外並是業煩惱為因緣得生死身耶？答：南北異論、紛綸不同，今不具述。《相續解脫經》及《攝大乘》等既辨二十二愚，即知十一為業、十一為煩惱，此是有漏，不云無漏也。而《勝鬘》云「無漏業為因」，此據二乘人為論耳。二乘以三界繫法為有漏，出三界不繫法為無漏。是故今明以無漏業，生三界外耳，而實定有漏也。問：若據二乘，界內為有漏、界外為無漏、亦應界內為無明、界外非無明。何故云以無明為緣生界外耶？答：此實例也。但今欲隱顯互明，故作此說耳。問：佛斷五住，即因解脫，名有餘；捨二生死，謂果解脫，即無餘。菩薩可得類耶？答：菩薩得無生，破煩惱，名因解脫，即有餘。得法性生身，捨肉身，謂果解脫，即無餘。故隨分亦具此二也。

This sūtra says, "The Buddhas and bodhisattvas have a liberation called the inconceivable"; hence we know that liberation applies to both cause and effect. To explain the causal and fruitional liberations in terms of the Buddha: being free from the five entrenchments of defilement is called causal liberation; leaving behind the two kinds of birth-and-death is called fruitional liberation. To explain them in terms of the bodhisattva: attaining the forbearance of the non-arising of dharmas and destroying all defilements is called causal liberation; attaining the dharmakāya and relinquishing the fleshly body is called fruitional liberation. Both of these establish their names based on what is departed from: taking the recompense body as the encumbrance of the fruit, and defilement as the encumbrance of the cause, being free from the two encumbrances of cause and fruit is called the causal and fruitional liberations. If one takes the liberation attained by the Buddha as the fruitional liberation and that attained by the bodhisattva as the causal liberation, this is establishing names based on their very essence. Question: The Dazhidulun says, "Because of attaining the forbearance of the non-arising of dharmas, one destroys the māra of defilement; because of attaining the dharmakāya, one destroys the māra of the skandhas." How do the forbearance of the non-arising of dharmas and the dharmakāya differ? Answer: The māra of defilement and the māra of the skandhas are the two encumbrances of cause and fruit. The forbearance of the non-arising of dharmas and the dharmakāya are the two liberations of cause and fruit. Thus we know they differ. Question: Why is it called "the body born of dharmatā"? Answer: One awakens to dharmatā and therefore receives a body; this is called the body born of dharmatā. Question: The Buddha also awakens to dharmatā; how does the body he receives differ from that of a bodhisattva? Answer: The Buddha exhausts the source of dharmatā. Because dharmatā is permanent, the Buddha's body is also permanent. Hence it is said: "That which the Buddhas take as teacher is the so-called Dharma." Because the Dharma is permanent, the Buddhas are also permanent. The bodhisattva has not yet exhausted dharmatā; though dharmatā is permanent, their body is not yet permanent. Therefore they differ. If one takes the dharmatā that is awakened to as the body and calls it the dharmakāya, then the dharmakāyas of the Buddha and the bodhisattva are nondual, and both are equally permanent. But the treatise says one receives a "body born of dharmatā"; "a body born of dharmatā" means it is born from dharmatā, and so it does not refer to dharmatā itself as the body. Question: When a bodhisattva relinquishes the partitioned fleshly body of the three realms, they then receive [the body of] transformation. Both partitioned and transformational [existences] are called birth-and-death; why is transformation considered the dharmakāya? Answer: This involves explaining the ten bhūmis and the two kinds of birth-and-death; I shall now briefly explain them. From the first bhūmi to the Buddha-bhūmi, there are thirty-three hindrances: eleven are defilements, which are the conditions for birth-and-death; eleven are karmas, which are the causes of birth-and-death; eleven are recompenses, which are the fruits of birth-and-death. Question: How do the defilements and karma outside the realms differ? Answer: The discriminating mind that grasps at attainments is called defilement. Consciously adopting and rejecting is called karma. Therefore they differ. These karmas and defilements are called the truth of origination. The fruit of birth-and-death is the truth of suffering. On each bhūmi there is non-arising cognition that eliminates this suffering and origination, which are the two truths of cessation and the path. Thus outside the realms the four truths are fully present. Now, in saying that one relinquishes the fleshly body and receives the body born of dharmatā, this refers to taking the body of transformational birth-and-death as the body born of dharmatā. Taking dharmatā as condition and defilement as cause, it is therefore called the body born of dharmatā. Within transformational birth-and-death, there are again two bodies: the non-arising cognition exists due to awakening to dharmatā, and is therefore the dharmakāya; the fruit of transformational birth-and-death is the recompense body of birth-and-death. This distinguishes two bodies according to the two truths of suffering and the path. Question: The Śrīmālādevī-sūtra says, "With the four entrenchments as condition and outflows as cause, one obtains the partitioned body within the realms. With ignorance as condition and outflow-free karma as cause, one receives the transformational body." Why do you say that outside the realms, karma and defilements together serve as cause and condition to obtain a body of birth-and-death? Answer: The northern and southern treatises disagree and their views are tangled and diverse; I will not recount them in detail now. Since the Saṃdhinirmocana-sūtra and the Mahāyānasaṃgraha distinguish twenty-two kinds of ignorance, we know that eleven are karma and eleven are defilements; these are with outflows, and are not said to be free of outflows. As for the Śrīmālādevī-sūtra saying "outflow-free karma is the cause," this is argued from the perspective of the two vehicles. The two vehicles take dharmas bound to the three realms as having outflows, and dharmas that transcend the three realms and are unbound as free of outflows. Therefore it now explains that one is born outside the three realms by outflow-free karma, but in fact it definitely has outflows. Question: If from the perspective of the two vehicles what is within the realms has outflows and what is outside the realms is free of outflows, then what is within the realms should also be ignorance and what is outside the realms should not be ignorance. Why does it say that one is born outside the realms with ignorance as condition? Answer: This is indeed analogous. However, it makes this statement merely because it wishes to mutually elucidate what is concealed and what is revealed. Question: The Buddha eradicates the five entrenchments, which is causal liberation and termed [nirvāṇa] with remainder; he relinquishes the two kinds of birth-and-death, which is termed fruitional liberation and is [nirvāṇa] without remainder. Can the bodhisattva be analogized in this way? Answer: When a bodhisattva attains non-arising and destroys defilements, this is called causal liberation, which is with remainder. When they attain the body born of dharmatā and relinquish the fleshly body, this is called fruitional liberation, which is without remainder. Thus, in proportion to their level, they also possess these two.