大般涅槃經義記 7.428

7.428

下佛呵之，偏就向前無因以呵。向前宣說心貪無因，今且說心明無因過，貪類可知。文中有三：一明宣說無因有損、二「何以」下彰彼凡夫說無所以、三「以不觀」下結以顯過。前中，初先法說彰損，「如枷」下喻。喻別有五：初之一喻別舉別合，後之四喻并舉總合。第二段中，初「何以故」徵問起發，何故凡夫說心無因？下對釋之，「唯觀果報，不觀因故」。初先法說，次喻，後合，結過可知。

Below, the Buddha reproves it, specifically reproving the preceding absence of cause. Previously, he expounded that the mind's greed is without cause; now, he provisionally speaks of the mind to clarify the error of having no cause, and greed can be understood by analogy. In the text there are three parts: first, explaining that expounding no cause entails harm; second, from "why is that?" downward, revealing the reason those ordinary persons speak of non-existence; third, from "because of not contemplating" downward, concluding to reveal the fault. In the former part, first the doctrinal explanation reveals the harm, and from "like a yoke" downward is the simile. The similes are five distinct ones: the first simile is adduced and applied separately, while the latter four similes are adduced together and applied collectively. In the second section, first "why is that?" raises the inquiry: why do ordinary persons say the mind is without cause? Below, it responds and explains: "because they only contemplate the fruit of retribution and do not contemplate the cause." First there is the doctrinal explanation, next the simile, and afterward the application; concluding the fault can be understood.