大般涅槃經集解 67.46

67.46

案僧亮曰：更廣上自意分別中道有無義異也。何者？上明有是當有、無是現無，今辯有無皆是現在，故重須分別也。僧宗曰：第六段，定因果，明佛性有之與無義也。有者，謂十力四無所畏妙有之法，即是果性也。既得果，則無過去諸不善無記業等。當知果時無因，因時豈有果耶？是謂定因果，不得雜也。寶亮曰：第四段，明佛性有無義。凡三翻：第一就二門明有無；第二就四門明有無；第三就七門明有無也。

Sengliang comments: He further expands on the differentiation of the Middle Way's existence and non-existence according to his own intent above. Why? Above he clarified that existence is future existence and non-existence is present non-existence; now he discerns that both existence and non-existence are present, so it must be differentiated again. Sengzong says: The sixth section determines cause and effect, clarifying the meaning of existence and non-existence regarding buddhadhātu. 'Existent' refers to the wondrously existent dharmas of the ten powers and four fearlessnesses, which is the effect-nature. Once the effect is attained, past unwholesome and indeterminate karmas do not exist. One should know that at the time of the effect there is no cause; how could there be an effect at the time of the cause? This is called determining cause and effect, which must not be conflated. Baoliang says: The fourth section clarifies the meaning of the existence and non-existence of buddhadhātu. There are three turns in total: first, clarifying existence and non-existence through two gateways; second, through four gateways; third, through seven gateways.