大般涅槃經疏 18.16

18.16

「善男子何故」下，是二念佛因。欲明得果，謂久修因。文為二：前徵起、次正釋。釋中二：先明六度四等為因、後明五十四心為因。於中云無為心者，非謂常住，謂無所為作。無心無無心，雙捨此二。非但無心，亦無無心、無無記心。光宅云：常住佛果有二無記，一知解無記、二果報無記。即違今經。修因之時尚無無記，云何佛果猶有無記？無報心者，不求果報。不住心者，無住著。無常心者，無所定執。無多少心者，不厚此薄彼。界知心者，分別諸法各有界分。生界知心者，即生滅界。住界知心者，知常住不滅界。自在界心者，於常無常皆悉不生通達自在。生界者知俗，住界是知真，自在是知中。

From "Good son, for what reason" downward is the second [part], recollecting the Buddha's cause. Wishing to explain the attainment of the result refers to having long cultivated causes. The text has two parts: first, raising the question; next, the direct explanation. In the explanation there are two parts: first, explaining the six perfections and four equalities as causes; next, explaining the fifty-four minds as causes. Among them, the "mind of non-action" does not mean eternal abidance, but means having nothing to do or create. "Neither mind nor non-mind" abandons both of these. Not only is there no mind, there is also no non-mind, and no indeterminate mind. Guāngzhái says: "The eternal Buddha-result has two indeterminates: first, the indeterminate of knowledge and understanding; second, the indeterminate of karmic retribution." This contradicts the present sūtra. At the time of cultivating the cause there is not even an indeterminate, so how could the Buddha-result still have an indeterminate? The "mind without retribution" does not seek karmic retribution. The "non-abiding mind" has no clinging. The "non-constant mind" has no fixed attachment. The "mind without more or less" does not favor one over the other. The "mind that knows realms" distinguishes that all phenomena each have their realms and boundaries. The "mind that knows the realm of arising" is the realm of arising and ceasing. The "mind that knows the realm of abidance" knows the realm of eternal abidance and non-cessation. The "mind of the autonomous realm" is completely non-arising and penetrates with mastery regarding both the permanent and the impermanent. The realm of arising knows the conventional; the realm of abidance knows the true; autonomy knows the middle.