大般涅槃經集解 54.163

54.163

案道生曰：向佛性名中有因有果，故今明因果有屬也。僧亮曰：上說因果事已周，悉是會上宗也。分空為兩因、分第一義為兩果，明因果相承不離因緣，皆無自性也。僧宗曰：第四翻也。有因者，十二因緣為智作因也。因因者，即是智慧，此智為菩提作因，菩提為涅槃作因，是為因家之因，故言因因也。有果有果果者，菩提是果，而涅槃又是菩提家果也。寶亮曰：第二意，正定因果性也。明此因果性，即用十二因緣為體也。有因者，正因也。論理應以正因為因因，以正是因緣之因故也。今但正因性至佛不改，當因位而言因也。因因者，緣因性有移動不定，故有重因之號也。果者，謂菩提也。種智是萬行果，故受果名也。涅槃對生死得稱，是為果上立果，故云果果也。

Daosheng comments: Previously, within the name of buddhadhātu, there were cause and effect; hence it now clarifies that cause and effect have their affiliations. Sengliang comments: Above, the matter of cause and effect has already been completed, all converging upon the principal tenet above. Dividing emptiness into two causes and dividing the supreme truth into two effects clarifies that cause and effect succeed each other without departing from causes and conditions, and both lack intrinsic nature. Sengzong comments: The fourth turn. Having a cause means that the twelve links of dependent origination serve as the cause for wisdom. The cause of causes is wisdom itself: this wisdom serves as the cause for bodhi, and bodhi serves as the cause for nirvāṇa; this is the cause of the cause, hence it is said to be the 'cause of causes'. Having an effect and an effect of effects means that bodhi is the effect, while nirvāṇa is further the effect of bodhi. Baoliang comments: The second point directly determines the nature of cause and effect. It clarifies that this nature of cause and effect precisely takes the twelve links of dependent origination as its substance. Having a cause refers to the direct cause. In principle, one should take the direct cause as the cause of causes, because it is precisely the cause of causes and conditions. Here, however, because the nature of the direct cause does not change all the way to Buddhahood, it is spoken of as 'cause' from the causal stage. The cause of causes: the nature of the contributory cause shifts and is not fixed, hence it has the designation of a doubled cause. The effect refers to bodhi. Sarvākārajñatā is the effect of the myriad practices, hence it receives the name of effect. Nirvāṇa obtains its designation in contrast to birth and death, which is establishing an effect upon an effect; hence it is called the 'effect of effects'.