大般涅槃經集解 61.94

61.94

案僧亮曰：下舉三事非內非外為譬也。虛空非內外而眾現用；佛性非內外，故眾生必有用也。僧宗曰：就因而求，故言非有。不離因而有果，故言非無也。非無因出者，要籍了因乃見也。非此作此受者，非即身修因、即身受果。非此作彼受者，捉一人終始雖為不同，而非止此身。修習緣因，未來乃見，義稱非此作彼受也。彼作彼受者，非是異人修善、異人見性也。非無作無受者，要須修因，其理不得異。豈是終始無作而不受果耶？寶亮曰：此下第三，歷正因性也。虛空非五陰內，亦非五陰外，以得佛故，言眾生悉有耳。

Sengliang comments: "Below, he raises three matters that are neither internal nor external as metaphors. Space is neither internal nor external, yet sentient beings visibly use it; buddhadhātu is neither internal nor external, hence sentient beings will certainly have use of it." Sengzong says: "Sought in terms of the cause, it is therefore said to be 'not existent.' Since the fruit is not apart from the cause, it is therefore said to be 'not non-existent.' That it 'does not arise without a cause' means that it must rely on a revealing cause (vyañjaka-hetu) before it is seen. 'It is not that this one acts and this one receives' means that it is not that in this very body one cultivates the cause and in this very body one receives the fruit. 'It is not that this one acts and that one receives' means that although taking a single person from beginning to end involves differences, it does not stop with this body. Cultivating the conditioning causes, one will see it in the future; in meaning, this is termed 'not that this one acts and that one receives.' 'That one acts and that one receives' means that it is not a different person who cultivates the good and a different person who sees the nature. That it is 'not that there is no acting and no receiving' means that one must cultivate the cause; the principle cannot be otherwise. How could it be that from beginning to end there is no action, yet one does not receive the fruit?" Baoliang says: "Below this is the third [point], examining the nature of the direct cause (pradhāna-hetu). Space is not within the five aggregates, nor is it outside the five aggregates; because buddhahood is attained, it is merely said that sentient beings all have it."