大般涅槃經集解 56.72

56.72

案僧亮曰：若言細障故不見者，言為細所障耳，非八事中障也。常應不見者，若為細障，障常是細，常不應見也。本無麁相者，若性細者，麁則本無，常如是麁。本無見性者，麁故可見，麁是見因，見本無性也。寶亮曰：若言正因中已有者，何故不見耶？且就樹為論。不同世間八緣而不見者，當知因不應先有果。

Sengliang comments: If one says that it is not seen because of the obstruction of subtlety, that means it is obstructed by subtlety, not obstructed by the eight worldly conditions. As for 'it should always not be seen': if it is obstructed by subtlety, the obstruction is always subtle, so it should always be unseen. As for 'it originally lacks coarse characteristics': if its nature is subtle, coarseness is originally non-existent, yet it is always coarse like this. As for 'it originally lacks the nature of being visible': because it is coarse, it can be seen; coarseness is the cause of visibility, but visibility originally lacks an inherent nature. Baoliang comments: If you say it already exists within the direct cause, why is it not seen? Let us discuss it with reference to a tree. Since it does not match the eight worldly conditions for not seeing, one should know that the cause cannot contain the result beforehand.