大般涅槃經集解 67.48

67.48

Sengliang comments: He expands on existence and non-existence above. That is, wholesome is existent, unwholesome is non-existent; non-causes-and-conditions are existent, causes-and-conditions are non-existent; and even up to speaking of the icchantika, it is also like this. Reversing the above one by one, he explains the meaning of speech in accordance with his own intent. Sengzong says: Having just cited the programmatic heading, he wishes to assimilate the lower clauses to say: how could it be only that cause and effect are not conflated? Even within the cause, wholesome and unwholesome must also not be conflated. Baoliang says: From above down to here is the first, clarifying existence and non-existence through two gateways. It clarifies that at the time of the effect there are the ten powers and various samādhis, while at the time of the cause there are only wholesome, unwholesome, indeterminate, and so forth, lacking the ten powers and the like.