大般涅槃經義記 9.145

9.145

第二約對二種善法彰斷差別。言二善者，一方便善，謂現所起聞思修等；二生得善，過習今成。前三道中，初方便道斷方便善，無礙、解脫斷生得善。三約因果二善明斷。若約善因以論其斷，斷三世因名斷善根。是義云何？邪心現前斷過去善，生現之義名斷過因，現不起故不生未來名斷現因，當善不生不能起後名斷未來。故下文言「斷三世因名斷善根」。就過去中生現可斷，生未來義終不可斷，故後得生。若約善果以論其斷，唯斷現在及遮未來，不斷過去，起已謝往不可斷故。故此說言「現在善滅及障未來名斷善根」。四就趣分別。唯在人中，不通餘道，人能思求起異見故。五就人中利鈍分別。如下文說「要是利根能推求者非是愚鈍」，破僧亦爾。六就時分別。多世積習方能斷善，非是一世，故上文中說為報障。七就處分別。唯在閻浮不通餘方，閻浮眾生心穴利故。八明所因。由聞大乘空相應經，執無謗有故斷善根。故《地持》云「是人聞於難解空經，於如實說一向不解，作不正思，言一切無」。九明輕重。一切惡中此過最重更無過者，以斷一切諸善根故。十明斷善還生之義。彼何時生？如下文說「入地獄時、出地獄時，輕者入時、重者出時，還生善根」。問曰：出時善、惡、無記三性心中，何心中生？一向不是善心中生，先無善故。多在不善疑心中生。問曰：善惡正相乖反，云何於彼不善心邊得生善根？釋言：善惡二心相反不得並生。得善之得體非色心與心不妨，故得於彼不善邊生。如從上地生下地時，染污心邊得下善根，此亦如之。

Second, distinguishing the differences in severance with reference to the two kinds of wholesome dharmas. The two kinds of good are: first, the good of expedient means, referring to listening, contemplating, and cultivating as currently arisen; second, inborn good, cultivated through past habituation and brought to completion in the present. Among the previous three paths, the preparatory path severs the good of expedient means, while the unobstructed and liberation paths sever inborn good. Third, clarifying severance with reference to the two goods of cause and effect. If discussing its severance with reference to wholesome causes, severing causes of the three times is called severing the roots of goodness. What is the meaning of this? When a heterodox mind appears, severing past good's capacity to generate the present is called severing past causes; because the present does not arise and thus does not generate the future, it is called severing present causes; because future good does not arise and cannot bring about what follows, it is called severing the future. Therefore, the text below states: "Severing the causes of the three times is called severing the roots of goodness." Within the past, its capacity to generate the present can be severed, but its capacity to generate the future can never be severed, and therefore it can arise later. If discussing its severance with reference to wholesome fruits, it severs only the present and obstructs the future, but does not sever the past, because what has already arisen and passed away cannot be severed. Hence it is said here: "The cessation of present good and the obstruction of the future is called severing the roots of goodness." Fourth, differentiation according to the realm of rebirth. It exists only among humans and does not extend to other destinies, because humans are able to deliberate, seek, and give rise to divergent views. Fifth, differentiation according to sharp and dull faculties among humans. As the text below states, "It must be someone of sharp faculties who can inquire, not one who is dull and foolish"; schism in the Sangha is also like this. Sixth, differentiation according to time. Accumulating habituation across many lifetimes is required to sever good; it is not accomplished in a single lifetime, hence it was described in the preceding text as a retribution obstacle. Seventh, differentiation according to place. It occurs only in Jambudvīpa and does not extend to other regions, because the minds of sentient beings in Jambudvīpa are penetrating and sharp. Eighth, clarifying its cause. It is due to hearing sūtras associated with the emptiness of the Mahāyāna, grasping at non-existence and slandering existence, that one severs the roots of goodness. Therefore the Bodhisattvabhūmi states: "When this person hears sūtras on emptiness that are difficult to understand, he is completely unable to understand what is expounded in accordance with reality, engages in improper reflection, and says that everything is non-existent." Ninth, clarifying severity. Among all evils, this fault is the gravest, with none exceeding it, because it severs all roots of goodness. Tenth, clarifying the meaning of severed good arising again. When does it arise? As the text below states, "At the time of entering hell and at the time of exiting hell; for those with lighter [offenses] at the time of entry, and for those with heavier [offenses] at the time of exit, the roots of goodness arise again." Question: At the time of exiting, among minds of the three natures—wholesome, unwholesome, and indeterminate—in which mind does it arise? It definitely does not arise in a wholesome mind, because there was previously no good. It mostly arises alongside an unwholesome mind of doubt. Question: Wholesome and unwholesome directly contradict each other; how can a root of goodness arise alongside that unwholesome mind? Explanation: Wholesome and unwholesome minds are contrary to each other and cannot arise simultaneously. However, the acquisition that obtains good is inherently neither form nor mind and does not obstruct the mind; hence it can arise alongside that unwholesome [mind]. Just as when one is reborn from a higher ground into a lower ground, one obtains the wholesome roots of the lower ground alongside a defiled mind, this is just the same.