大般涅槃經集解 54.123

54.123

案道生曰：前言三種中道，但取兼見為佛性體，而中必能通故，故云道耳。今明三道，取其能通，明真道有在也。僧亮曰：通辨二因二果也。下者正因，上者緣因，中者後身菩薩及佛果也。僧宗曰：上明正因竟，今收因地之善，明緣因也。凡夫為下，二乘為上，菩薩為中也。寶亮曰：此第二重也。次開因果兩廂，明上見中道者，若計梵天是常，是則向者定苦行人也；計三寶無常者，是向苦樂行人也；中者是向定樂行人。

Daosheng states: Previously, speaking of three kinds of middle paths, it merely took their concurrent seeing as the essence of the buddhadhātu; and because the middle can invariably penetrate, it was called a ‘path’. Now, clarifying three paths, it takes their capacity to penetrate, clarifying that the true path does exist. Sengliang states: This broadly distinguishes the two causes and two fruits. The inferior is the direct cause, the superior is the contributory cause, and the middle consists of the bodhisattvas in their final rebirth and the Buddha fruit. Sengzong states: Having finished clarifying the direct cause above, he now gathers the good of the causal stage to clarify the contributory cause. Ordinary persons are the inferior, the two vehicles are the superior, and bodhisattvas are the middle. Baoliang states: This is the second layer. Next, opening the two sides of cause and fruit, he clarifies those who see the middle way above: if one conceives of Brahmā as permanent, this is the person of the practice of fixed suffering mentioned above; if one conceives of the Three Jewels as impermanent, this is the person of suffering and bliss mentioned above; the middle is the person of the practice of fixed bliss mentioned above.