大般涅槃經義記 9.220

9.220

自下第三重顯向前分別中義。於中有四：一顯前三世非三世義；二「須陀、斯陀斷少」已下，顯上闡提有無之義；三「未來云何能生善」下重顯後段；四「若言五陰是佛性」下重顯初段。就初段中，迦葉先問，「云何因是過現未來；果亦過去現在未來，亦非過去現在未來」。佛答有二：一正對前問明因三世、果通是非；二從「一切無明」已下，辨出法體。前中，初言「五陰二種」總以標舉。「因果」列名。此如上釋，地前名因、地上名果。下就此二約時分異。「因是過去現在未來」地前之性，「果亦過去現在未來」謂從初地乃至十地，「亦非過去現在未來」所謂佛果，並如上釋。

From here below, the third section re-elucidates the meanings in the previous distinctions. In this there are four parts: first, elucidating the meaning of the aforementioned three periods of time and non-three-periods of time; second, from "Srotāpannas and sakṛdāgāmins sever a small amount" onward, elucidating the meaning of the icchantika's having and lacking above; third, from "How can the future give rise to wholesome [roots]?" downward, re-elucidating the latter section; fourth, from "If it is said that the five aggregates are the buddha-nature" downward, re-elucidating the initial section. In the first section, Kāśyapa first asks: "How is the cause past, present, and future, while the fruit is also past, present, and future, and also not past, present, and future?" The Buddha's answer has two parts: first, directly replying to the previous question to clarify that the cause is in the three periods of time, while the fruit applies to both being and not being [in the three periods]; second, from "all ignorance" downward, distinguishing and presenting the entity of the dharma. In the former part, the initial statement "two kinds of five aggregates" is a general identification. "Cause and fruit" lists their names. As explained above, before the grounds is called the cause, and on the grounds is called the fruit. Below, regarding these two, it differentiates according to time. "The cause is past, present, and future" refers to the nature prior to the grounds; "the fruit is also past, present, and future" refers to that from the first ground up to the tenth ground; "and also not past, present, and future" refers to the fruit of buddhahood; all are as explained above.