大般涅槃經集解 10.29

10.29

案僧亮曰：此下至「非有為」，釋上無知也。受緣則行，行則有住，住便有作，作必味著，著則雜惡斯集，惡集則體無留停，有為法也；以無此故，非有為也。僧宗曰：位滿故不受住位，故不行。不住生死，故不住也。作即是業，味即煩惱，雜即是果也。

Sengliang comments: From here down to 'not saṃskṛta', it explains 'without knowledge' above. When one senses conditions, activity occurs; when there is activity, there is abiding; when there is abiding, there is action; action inevitably tastes and clings; clinging causes mixed evils to collect; when evils collect, the essence does not remain stationary, which is a conditioned phenomenon (saṃskṛtadharma); because it lacks this, it is not saṃskṛta. Sengzong says: Because the stage is complete, there is no sensation; because it abides in its stage, there is no activity. Because it does not abide in saṃsāra, it is non-abiding. Action is karma; taste is affliction; mixture is the fruit.