大般涅槃經集解 66.78

66.78

Sengliang notes: "Generally, 'existence' encompasses the three times. 'Sentient being' is a provisional designation for a continuity, unifying the three times into one existence, all belonging to it. 'Ultimately unable to produce fruit' explains that before it arrives, it lacks function. The three existences have different functions: present existence can sever, while future existence can produce; hence it is said to be definitely non-existent." Sengzong says: "Having past karma, one has present fruit. Future karma has not yet arisen, so one cannot have its fruit. Although buddhadhātu is not of the three times, because present afflictions exist, wholesome karma is absent. Because they do not see the buddhadhātu, it is figuratively said to be severed, but it is not permanently severed. Due to the causes and conditions of the future buddhadhātu, it is able to be born again." Baoliang says: "The Buddha now distinguishes it again through analogy. Just as sentient beings have past karma, they invite present fruit. Although there is a future, karma does not yet exist, so it cannot produce fruit. Although the fruit has not yet arisen, due to the causes and conditions of present afflictions, one can sever the roots of goodness. Due to the power of the causes and conditions of future wholesome karma, they can be born again." Zhixiu says: "The Buddha explains the principle in terms of karma. When there is karma, one obtains the fruit; when there are sentient beings, they can attain Buddhahood; hence it is merely said that there is buddhadhātu."