大般涅槃經義記 8.245

8.245

自下第三，簡彼菩提異於涅槃，方便菩提從因生故。先舉二因，「生了」列名。次辯其相，「生法名生，燈了名了」，通相分別，了因非一且就燈辯。「煩惱生因，父母了因」別就內論。「穀等生因，地等了因」偏就外說。下約顯法，六句三對：初二一對，六度、佛性望大菩提以分生了，六度為生、佛性為了。六度有二：一緣修六度，正能熏生方便菩提故名生因；二真行六度，正能集成方便菩提亦名生因，滿為果故。由見佛性成菩提智，如似色塵發生眼識故名了因。此初對中，佛性、六度及菩提果即為根本。下皆望此以別生了，宜須識知。次二一對，望初對中佛性、菩提以別生了。望前佛性以為了因，六波羅蜜能了性故。望前菩提宣說生因，首楞嚴定生菩提故。此首楞嚴猶前佛性，了彼成德名首楞嚴。此首楞嚴為緣熏發，於其體上菩提得生故名因生。如依金體起莊嚴具，非前後生。後二一對，望初對中六度、菩提以別生了。望前菩提宣說了因，八正能了大菩提故。是義云何？真心之體先為治熏，菩提德生。其德雖生，猶為緣治之所隱覆不得顯現，更修八道觀真無妄息去緣治，令真心中諸德顯了故名了因。望前六度宣說生因，信心能生六度行故。

From here below is the third [part], distinguishing bodhi from nirvāṇa, because expedient bodhi is born from causes. First, the two causes are introduced, listing the names 'productive' and 'revealing'. Next, their characteristics are distinguished: 'The production of dharmas is called productive; revelation like a lamp is called revealing'—this is a general distinction, and since revealing causes are not of only one kind, it is temporarily explained with the metaphor of a lamp. 'Afflictions are productive causes; father and mother are revealing causes' is discussed specifically with regard to the internal. 'Grain and the like are productive causes; the earth and the like are revealing causes' is stated specifically with regard to the external. Below, it is explained with reference to phenomena through six phrases in three pairs: The first pair distinguishes productive and revealing causes with respect to great bodhi in terms of the six perfections and the buddha-nature: the six perfections are productive, and the buddha-nature is revealing. There are two kinds of six perfections: First, the six perfections practiced in conditioned cultivation, which can genuinely perfume and produce expedient bodhi, hence called a productive cause. Second, the six perfections of true practice, which can genuinely integrate and complete expedient bodhi, also called a productive cause, because fulfillment constitutes the fruit. By seeing the buddha-nature, the wisdom of bodhi is perfected, just as a visible datum brings about visual consciousness, hence it is called a revealing cause. Within this first pair, the buddha-nature, the six perfections, and the fruit of bodhi serve as the root. All below distinguish productive and revealing in reference to this, which should be recognized. The second pair distinguishes productive and revealing causes in reference to the buddha-nature and bodhi of the first pair: they are stated to be a revealing cause in reference to the former buddha-nature, because the six pāramitās can reveal the nature; they are proclaimed to be a productive cause in reference to the former bodhi, because the Śūraṅgama samādhi produces bodhi. This Śūraṅgama is like the former buddha-nature; revealing it to accomplish virtue is called Śūraṅgama. With this Śūraṅgama perfumed and stimulated by conditions, bodhi is able to be produced upon its substance, hence it is called born from causes. Just as ornamental vessels are fashioned based on the substance of gold, they are not produced before or after. The last pair distinguishes productive and revealing causes in reference to the six perfections and bodhi of the first pair: they are proclaimed to be a revealing cause in reference to the former bodhi, because the eightfold noble [path] can reveal great bodhi. What does this mean? The substance of the true mind is first perfumed by antidotes, and the virtues of bodhi are produced. Although these virtues are produced, they are still concealed and obscured by conditioned antidotes and cannot become manifest; by further cultivating the eightfold path, contemplating truth and eliminating falsity, conditioned antidotes are stilled, causing all virtues in the true mind to become clear and revealed, hence it is called a revealing cause. They are proclaimed to be a productive cause in reference to the former six perfections, because the mind of faith can produce the practices of the six perfections.