大般涅槃經集解 55.82

55.82

Sengliang comments: The above explained that precepts and so forth are causes and fruits, their essence being saṃskṛta. Now it clarifies that nirvāṇa is a fruit, neither a cause nor saṃskṛta. Because it is not saṃskṛta, it does not exist from a cause. Regarding "because it is the supreme fruit": people seek freedom from suffering, taking freedom from suffering as supreme. Regarding "because it is the fruit of the śramaṇa": it severs saṃsāra. Regarding "faults of faults": all refer to suffering dharmas. Afflictions are faults, and because they further produce suffering, they are "faults of faults." Sengzong says: He previously answered that the two dharmas of precepts and faith serve mutually as cause and effect and are therefore impermanent. Now he clarifies that nirvāṇa is the fruit of the revealing cause, which is why it is permanent. Regarding "is the supreme fruit": this explains why it is superior. Baoliang says: Having determined that precepts also have a cause, we know that precepts are not permanent and do not have an immutable status. Nirvāṇa can only be called a fruit and no longer acts as a cause for anything else; hence it is a fruit and not a cause.