大般涅槃經集解 18.73

18.73

案僧亮曰：答云何作善業，大仙今當說，以廣長壽、金剛二果之因也。上略明因，故以慈悲護法為本；今廣明因，故從三歸終至十地也。法瑤曰：從此訖「若我住者不離於苦」，答云何作善業也。上四依以來，大意明行者，修善護法是善業也；今明善業所由生者，即佛性。佛性是生善之理，理若無者，善何由生？是則佛性是作善業之根本也。佛性是正因，善業是緣因也。僧宗曰：前品所明，解則為諦、惑則為倒。但解有微、著，微則得生天上，著則名正解脫。今明善業廣其始，以難見性廣其終也。所以言廣始解者，境中之妙不過佛性，說此真境，生其下品聞慧。雖為微解，非不藉此生於勝行，終能見性，是故皆名善業義也。寶亮曰：佛性有四種，謂正因緣、因果及果果也。四名所收，旨無不盡。緣正兩因，並是神慮之道。夫避苦求安，愚智同爾，但逐要用，義分為二。取始終常解，無興癈之用，錄為正因。未有一剎那中無此解用，唯至佛則不動也。故知避苦求樂此之解用，非是善惡因之所感也。以《勝鬘經》云「自性清淨心」也。〈師子吼品〉云「一種之中道」也。而此用者不乖大理，豈非正耶？緣因者，以萬善為體，自一念善以上，皆資生勝果。以藉緣而發，名為緣因也。然此解者，在慮而不恒、始生而不滅，則異於正因也。若無此緣助，則守性而不遷，是故二因必相須相帶也。若緣因之用既足，正因之義亦滿，二用俱圓，生死盡矣。金剛後心稱一切智，轉因字果，名為果性也。果果者，對生死之稱也。於眾德之上更立總名，名大涅槃，以果上立果，名果果也；更無異時，但義有前後耳。若論境界性者，其旨則通，但同是緣助，不復別開也。下文佛自斷為四名，謂單因、單果、重因、重果也。此品分為四科：初有五譬，先定因果性也；第二辨一體三歸，勸學者生信也；第三明三種中道，正談作善業之行也；第四從「難見性」以下，仍答第十一問明自非窮照果理無以徹見因也。智秀曰：此品有三段，第一顯得作善業之義、第二明三歸、第三約三種中道以顯慧行也。

Sengliang says: "This answers 'How does one perform good karma? May the Great Sage now explain,' in order to expand upon the causes of the two fruits: long life and the vajra [body]. Above, he briefly clarified the causes, taking compassion and protecting the Dharma as the fundamental; now, he extensively clarifies the causes, thus proceeding from the three refuges up to the tenth stage." Fayao says: "From here up to 'if I were to abide, I would not be free from suffering', this answers 'how does one perform good karma?' Ever since the four reliances above, the general meaning clarified that for a practitioner, cultivating good and protecting the Dharma is good karma; here he clarifies that from which good karma arises, namely the buddhadhātu. Buddhadhātu is the principle from which goodness is generated; if that principle were absent, whence could goodness arise? This means that buddhadhātu is the root of performing good karma. Buddhadhātu is the direct cause (pradhāna-hetu), while good karma is the contributory cause (pratyaya-hetu)." Sengzong says: "What was clarified in the previous chapter was that understanding is the truth and delusion is the inversion. But understanding has subtle and manifest levels: the subtle enables rebirth in heaven, while the manifest is called correct liberation. Now, clarifying good karma broadens its beginning, while the difficulty of seeing the nature broadens its end. Why is it said to broaden the beginning of understanding? The marvel among cognitive objects does not exceed the buddhadhātu; by explaining this true object, beings give rise to the lower-grade wisdom produced by hearing. Although this is a subtle understanding, it is not without reliance on this that one produces superior practice and ultimately is able to see the nature; therefore, these are all termed the meaning of good karma." Baoliang says: "Buddhadhātu is of four kinds: the direct cause, the contributory cause, the fruit, and the fruit of the fruit. All intentions are completely encompassed by these four names. Both the contributory and direct causes are paths of conscious reflection. Averting suffering and seeking peace are the same for the foolish and the wise alike, but according to their essential functions, the meaning is divided into two. Taking the understanding that is constant from beginning to end and without functions of rising or declining, it is designated as the direct cause. There is not a single instant in which this functional understanding is absent; only upon reaching buddhahood is it unshakeable. Therefore, we know that this functional understanding of averting suffering and seeking bliss is not something induced by good or evil causes. This is what the Śrīmālādevī Sūtra calls the 'innately pure mind', and the 'Lion's Roar Chapter' calls 'the middle way of one single kind'. And does not this function, which does not go against the great principle, constitute the direct [cause]? As for the contributory cause, it takes the myriad goods as its essence: from a single thought of good upward, all foster the production of the superior fruit. Because it is aroused in reliance on conditions, it is called the contributory cause. However, this understanding is in conscious reflection yet not constant; it is newly produced yet not unceasing, so it differs from the direct cause. Without the aid of these conditions, the nature would be kept without altering; therefore, the two causes must mutually require and encompass each other. When the function of the contributory cause is sufficient and the meaning of the direct cause is also full, both functions being complete, saṃsāra is exhausted. The mind subsequent to the vajra[-like concentration] is termed all-knowledge; transforming the cause into the name of fruit, it is called the fruit nature. As for the fruit of the fruit, it is a designation in contrast to saṃsāra. Establishing a further overarching name on top of the multitude of virtues, it is called mahānirvāṇa; establishing a fruit on top of the fruit, it is called the fruit of the fruit. There is no different time; there is only a sequence in meaning. If we discuss the nature as the cognitive object, its principle pervades, but since it is equally a contributory aid, it is not distinguished separately. Below, the Buddha himself determines them as four names: the single cause, the single fruit, the double cause, and the double fruit. This chapter is divided into four sections: first, there are five parables, first determining the nature of cause and fruit; second, discriminating the three refuges of one essence, encouraging students to produce faith; third, clarifying the three kinds of middle way, directly addressing the practice of performing good karma; fourth, from 'the difficulty of seeing the nature' downward, it further answers the eleventh question, clarifying that unless one exhaustively illumines the principle of the fruit, there is no way to thoroughly see the cause." Zhixiu says: "This chapter has three sections: first, revealing the meaning of being able to perform good karma; second, clarifying the three refuges; third, clarifying the practice of wisdom with reference to the three kinds of middle way."