大般涅槃經集解 57.10

57.10

案僧亮曰：答意是相續假名眾生有結，以中陰續死陰，以生陰續中陰，眾苦名之為縛，不在因中有果也。僧宗曰：就二陰釋相傳之義。其難欲使已有性在於身中，從惑得解也；今明不假已有一性。夫因果本自相召，有因則有因、有果則有果，不得言都無。在因為縛，從因至果為解。若論實法，則前不至後；相續為論，則本縛今解。

Sengliang comments: The intended answer is that the sentient being as a continuity of nominal designation possesses defilements: the intermediate aggregate continues from the death aggregate, and the birth aggregate continues from the intermediate aggregate; the manifold sufferings are called 'bondage,' and it is not that the result already exists within the cause. Sengzong says: He explains the meaning of mutual transmission with reference to the two aggregates. The objection sought to require that an already existing nature be present in the body and attain liberation from delusion; now it is made clear that there is no need for an already existing singular nature. Cause and effect fundamentally evoke each other: when there is a cause, there is a cause; when there is an effect, there is an effect—it cannot be said that there is nothing at all. In the cause, it is bondage; proceeding from cause to effect, it is liberation. If discussed in terms of real entities, the former does not reach the latter; if discussed in terms of continuity, what was originally bound is now liberated.