大般涅槃經集解 54.121

54.121

案道生曰：一切諸佛莫不由佛而生，是以前佛是後佛之種類也。僧亮曰：已說因果二性，今通釋二性得名之所由，答第二問也。性有二義：一謂種類相生、二謂守分不改。今言種子者，通說因性，亦通是種矣。僧宗曰：舉其問而答也。向三種心能生菩提之功，故稱為性耳。非是果，故稱性也。寶亮曰：答第二問，有兩重：初直答因果性之所以；次更明上三人，釋所以有三異之意也。此第一重，先明果。佛性中道解，見理周悉也。中道種子者，次答正因因緣，明子能得果也。先明果性所以，今明緣正二因所以也。

Daosheng states: All Buddhas are invariably born from Buddhas; therefore, earlier Buddhas are the lineage and species of later Buddhas. Sengliang states: Having already spoken of the two natures of cause and fruit, he now broadly explains the reason why the two natures acquire their names, answering the second question. ‘Nature’ has two meanings: first, species generating one another; second, keeping to their station without changing. Now, in speaking of ‘seed’, it broadly refers to the causal nature, which is also broadly a seed. Sengzong states: He raises his question and answers it. The power of the three kinds of minds mentioned above to generate bodhi is why it is called a ‘nature’. It is not because it is the fruit that it is called a nature. Baoliang states: In answering the second question, there are two layers: first, directly answering the reason for the natures of cause and fruit; next, further clarifying the three people above to explain the purpose of having the three differences. This is the first layer, first clarifying the fruit. The understanding of the middle way of the fruit-buddhadhātu sees the principle thoroughly. ‘The seed of the middle way’ next answers the direct cause and contributory conditions, clarifying that the seed can obtain the fruit. Having first clarified the reason for the fruit-nature, he now clarifies the reason for the two causes: the contributory and the direct.