大般涅槃經集解 66.70

66.70

案僧亮曰：此普是因中也。始者為因、金剛為果，猶是有為，不免三世也。言亦非謂佛果也。寶亮曰：因之與果，俱三世攝。前念五陰為因，後念五陰為果，故因果俱三世也。非三世者，唯果佛性獨脫也。智秀曰：正答問也。若是變易地帶應，故具五也。

Sengliang notes: "This broadly pertains to the causal stage. The initial [stage] is the cause, and the vajra[-like samādhi] is the fruit; these are still conditioned and do not escape the three times. Saying 'also neither' refers to the Buddha-fruit." Baoliang says: "Both cause and fruit are subsumed under the three times. The five aggregates of the preceding thought-moment are the cause, and the five aggregates of the subsequent thought-moment are the fruit; thus cause and effect are both of the three times. That which is not of the three times is solely the fruit-buddhadhātu, which is singularly liberated." Zhixiu says: "This directly answers the question. If it is the stage of transformation, it carries the responsive [body], and therefore possesses all five [aggregates]."