大般涅槃經集解 68.72

68.72

案僧亮曰：第七，辨因門也。所以辨因者，上云唯三法是常，餘悉無常，與世間異，異則生諍。今辨因異故果異，從理說異，與世智同說，不與世諍也。僧宗曰：此下第四段，明修道也。寶亮曰：佛言世間智者即是菩薩者，此下去大段中第七文，釋兩因異。將明此理，故先承上宗作難。世間智人說五陰是無常，佛獨說我是常。既說不相隨，便成世間諍。佛云何言遠離顛倒，不與世諍耶？佛今答言：凡夫以三漏為因故，感苦無常。佛用真無生解為緣，除於漏因，無復無常故，即體是常。其因各異，豈同世間？如此則稱理而談，乖諍何生？今就此文中，凡廣略三番，釋生死用三漏為因故無常；佛不用此為因，故常也。第一正明凡夫不識三漏為過；第二辨其起漏之源；第三明漏所感果唯苦無樂。然此三番，聖人識過，達其漏源，觀其發解，故能除滅三漏，成八正道也。

Sengliang comments: The seventh is the section analyzing causes. The reason for analyzing causes is that above it was said that only three phenomena are permanent and all the rest are impermanent, which differs from the world, and difference engenders dispute. Now, by analyzing that different causes lead to different effects, speaking of difference according with principle, one speaks in unison with worldly wisdom and does not dispute with the world. Sengzong says: Below this is the fourth section, clarifying the cultivation of the Path. Baoliang says: When the Buddha says that the wise of the world are precisely the bodhisattvas, this begins the seventh text in the major section below, explaining the difference between the two causes. Intending to clarify this principle, he first takes up the preceding thesis to pose an objection: The wise people of the world say that the five aggregates are impermanent, whereas the Buddha alone says that the self is permanent. Since the teachings do not accord, this becomes a dispute with the world. How then can the Buddha say he is far removed from inversions and does not dispute with the world? The Buddha now replies: Ordinary beings take the three outflows as causes and thus incur suffering and impermanence. The Buddha uses true understanding of non-arising as condition, eliminating the cause of outflows so that there is no longer impermanence; thus the essence itself is permanent. Their causes being each different, how could they be identical to the world? Thus, when speaking in accordance with principle, how could conflict and dispute arise? Now, within this text, there are in total three rounds, extensive and brief, explaining that saṃsāra takes the three outflows as causes and is therefore impermanent; the Buddha does not take these as causes, and is therefore permanent. The first directly clarifies that ordinary beings do not recognize the fault of the three outflows; the second analyzes the source from which their outflows arise; the third clarifies that the fruit incurred by the outflows is purely suffering without bliss. Yet in these three rounds, the noble ones recognize the fault, penetrate the source of outflows, and contemplate it to produce understanding; thus they can eliminate the three outflows and accomplish the Eightfold Noble Path.