大般涅槃經集解 54.221

54.221

案僧亮曰：上言定得，菩提畢竟得。今說不但得果，亦得因也。莊嚴是因，亦是世間也。一乘者，佛智是乘之究竟，說乘名也。僧宗曰：第四重，借因以況果也。莊嚴畢竟，猶在因中。眾生成就因理，豈況果性在生死之外，而當不須修道耶？寶亮曰：答第二問，明應須修道。莊嚴畢竟者，謂金剛心也。究竟畢竟者，無學果也。世間畢竟者，還是金剛心時，體由未免苦無常，故言世間也。出世畢竟者，還是無學果，體免離三相，故言出世也。莊嚴畢竟，據萬行為言；究竟畢竟，道眾生所得佛果一乘。但眾生有此佛果一乘，正由無明障覆故不能得見。理若如此，急應修道，那得難言不須修道耶？

Sengliang comments: Above it was said to be definitely attained, that bodhi is ultimately attained. Now it is explained that one attains not only the fruit, but also the cause. Adornment is the cause, and is also mundane. The One Vehicle means that the Buddha's cognition is the culmination of the vehicle, so it speaks of the vehicle's name. / Sengzong says: In the fourth layer, he borrows the cause to illustrate the fruit. The ultimate of adornment is still within the cause. Since sentient beings accomplish the causal principle, how much more so with the fruitional nature beyond saṃsāra—how could one not need to cultivate the path? / Baoliang says: Answering the second question, he explains that one must cultivate the path. The ultimate of adornment refers to the vajra mind. The culmination of the ultimate is the aśaikṣa fruit. The mundane ultimate is also at the time of the vajra mind: because its substance has not yet escaped suffering and impermanence, it is called mundane. The supramundane ultimate is also the aśaikṣa fruit: because its substance has escaped the three marks, it is called supramundane. The ultimate of adornment is spoken in terms of the myriad practices; the culmination of the ultimate refers to the One Vehicle of the Buddha-fruit attained by sentient beings. But sentient beings possess this One Vehicle of the Buddha-fruit, and precisely because it is obscured by ignorance, they cannot see it. If the principle is like this, one should urgently cultivate the path; how could one object that one need not cultivate the path?