大般涅槃經集解 68.102

68.102

案僧亮曰：略第四，廣第五修道。有惑名眾生，無惑非眾生。是煩惱因果，從惑生惑，無道可修，明八道亦以煩惱為因發。「一因二果」訖「果惡故子惡」，因過明果現，與未來為子，三世皆惡。先喻雪山，說身中有妙藥王者，考事則異先譬。不應有能修如是清淨梵行者，涅槃八道能至涅槃，名梵也。寶亮曰：下第三番明三漏。今迦葉發初難云：若以煩惱因果俱是惡法，云何言眾生身中有妙藥王？但譬法不同，上說妙藥王譬正因佛性；今此中云妙藥王者，謂無漏解也。佛今答言：如世間從子得果，此果有還與子作因者、有不能者。如今穀子從過去穀生，名其為果。然此子又能生未來穀，還成因義。枝葉等物雖從因生，不復更能為後因。明煩惱亦爾，從過去惑因，得今五陰，於今果上更起未來因。果報連續，此便有即因即果義。既借譬如上，下即出事。一有煩惱果是煩惱因者，是因即果即子義。二是果非因者，謂無漏解。既寄此果報中，修得此解，更不生後。唯果非報，故名為清淨梵行也。

Sengliang comments: He treats the fourth briefly and expands on the fifth, the cultivation of the path. Having delusion is called a sentient being; lacking delusion is not a sentient being. These are the cause and effect of afflictions; delusion arising from delusion leaves no path that can be cultivated, showing that the eightfold path also arises taking afflictions as its cause. From 'one cause and two fruits' up to 'because the fruit is bad, the seed is bad', the fault of the cause clarifies the manifestation of the fruit, which becomes the seed for the future; all three times are bad. The previous analogy of the snowy mountains spoke of having the king of wonderful medicines within the body, yet examining the matter shows it differs from the earlier simile. There should not be one who can cultivate such pure holy conduct; nirvāṇa and the eightfold path can lead to nirvāṇa, and are called holy. Baoliang comments: The third section below clarifies the three outflows. Now Kāśyapa raises the initial objection: If the cause and effect of afflictions are both bad dharmas, why is it said that sentient beings have the king of wonderful medicines within their bodies? However, the similes and dharmas are different: earlier, the king of wonderful medicines illustrated the primary cause of buddhadhātu; here, the king of wonderful medicines refers to uncontaminated understanding. The Buddha now answers, saying: Just as in the world a fruit is obtained from a seed, some of these fruits can in turn serve as causes for seeds, while others cannot. Just as now a grain seed arises from past grain, it is called its fruit. Yet this seed can also produce future grain, returning to the status of a cause. Although branches, leaves, and the like arise from a cause, they can no longer become subsequent causes. This shows that afflictions are also like this: from past causes of delusion one obtains the present five aggregates, and upon the present fruit one gives rise further to future causes. Retributions continue in succession; thus there is the principle of being both cause and fruit. Having borrowed the simile as above, he then brings out the facts below. First, there are affliction fruits that are affliction causes: this is the meaning of the cause being both the fruit and the seed. Second, those that are fruits and not causes: this refers to uncontaminated understanding. Once cultivated and attained within this karmic retribution, it never again produces what follows. It is merely a fruit and not a retribution; therefore it is called pure holy conduct.