大般涅槃經集解 68.50

68.50

案僧亮曰：已說七性有無相，定異見異說則謗佛也。異相心見，與七相異，口說亦爾，下自有釋也。八聖道分訖非凡夫得者，得則現不得；未來不得，未來不得明謗。僧宗曰：若語其體，果時自果、不善時自不善，言因果不離也。若有闡提，已得菩提或都不得，悉名謗佛法僧也。寶亮曰：此下是還生善中第五文，舉得失結句。先廣明失過也。下一兩句，雙明雖舉失事故冥。消息其文，不可即文而用也。

Sengliang notes: Having already spoken of the presence and absence of the marks of the seven natures, to definitely hold divergent views and utter divergent words is to slander the Buddha. 'Divergent appearances' means the mind's view differs from the seven marks, and what the mouth says is also like this, as is personally explained below. From the factors of the eightfold noble path down to what ordinary beings cannot attain: if attained, they are not attained in the present; if not attained in the future, saying they cannot attain it in the future is clearly slander. Sengzong says: If we speak of its essence, at the time of fruit it is naturally fruit, and at the time of unwholesomeness it is naturally unwholesome; this means that cause and effect are not separate. If there is an icchantika who has already attained bodhi, or who cannot attain it at all, all such views are called slandering the Buddha, Dharma, and Saṅgha. Baoliang says: From here below is the fifth passage under 'the regeneration of the wholesome', which adduces gains and losses to conclude the section. First he extensively clarifies the errors and faults. The last one or two lines jointly clarify that although faults and matters are cited, the principle is obscure. Sifting through this text, one cannot simply apply it literally.