大般涅槃經集解 69.32

69.32

案僧亮曰：先說正因，更說緣因之近者也。寶亮曰：上已總就境智，今正取真無漏體，明真無相解，不與惑俱故，所以得名清淨梵行也。五方便中雖是相似解，要體未免惑，由是顛倒故，非清淨梵行也。

Sengliang states: First he spoke of the direct cause, and now he speaks of what is proximate among the contributory causes. Baoliang states: Above, he already spoke generally in terms of object and wisdom; now he directly takes the true untainted essence, clarifying that true signless understanding does not co-occur with delusions; hence it attains the name of pure conduct. Although within the five upāyas there is similar understanding, their essence fundamentally has not escaped delusion and is still inverted; hence it is not pure conduct.