大般涅槃經疏 29.8

29.8

「迦葉白佛」下，是第三明因於佛性而生善者。為三番問答：初明因果性、次正明因性生善、三釋疑。初番問意言：如來果性非三世攝，可是佛性；因中因果是三世者，何名佛性？佛答為二：先正答、次結性為惑隱。初為三：一分別因果二性，有是三世、有非三世；次出因果性體；三引證。初又二：初明因果章門、次則解釋。初章門中，所言五陰有因果者，五陰之中惑業為因，善陰是果。因中二乘即是三世，若大菩提則非三世。前文云「如來未得菩提時，因性即是過去，未來果性不爾，有是過未、有非過未。」今至此中方始解釋。次釋因者，一切無明煩惱結業惡五陰者，因佛性也。從於無明煩惱等生善五陰者，即是果性。惡法五陰一向因性，善五陰者即通因果，因即三世，果非三世。前文云「果性亦三世、亦非三世。」有人解云：應身果性是三世，法身果性非三世。「善男子一切無明」下，第二出因果體，為二：初出因體、次出果體。初文者、欲明中道性即諸法、若約煩惱即名為因。從「無明行」下，第二出果體，又二：初明善陰果性通因，即是四果十地之果，即是三世。次明陰果唯在於果，即非三世。「是故我於經中」下，第三引證，又二：初證因，有法、譬、合。「是故我說」下，二證果，亦有法、譬、合。就果中備有因中之果及菩提果。「現在煩惱」下，第二結性為惑隱，還明中道而被惑覆。又為三：法、譬、合。

From "Kāśyapa addressed the Buddha" onward is the third [part], explaining the production of good on the basis of the buddhadhātu. There are three rounds of questions and answers: first, explaining the nature of cause and fruit; next, directly explaining the production of good on the basis of the causal nature; third, resolving doubts. The question in the first round means: The Tathāgata's fruitional nature is not subsumed under the three times, and may well be the buddhadhātu; but causes and fruits in the causal stage belong to the three times—how can they be called the buddhadhātu? The Buddha's answer has two parts: first answering directly, and next concluding that the nature is obscured by afflictions. The first has three parts: 1. Distinguishing the two natures of cause and fruit, having that which belongs to the three times and that which does not belong to the three times; next, presenting the essences of the causal and fruitional natures; third, adducing proofs. The first also has two parts: first, stating the chapter headings of cause and fruit; next, explaining them. In the initial chapter heading, regarding the statement that the five aggregates have cause and fruit: among the five aggregates, affliction and karma are the causes, and the wholesome aggregates are the fruit. In the causal stage, the two vehicles belong to the three times; but great bodhi is not of the three times. The earlier text said, "When the Tathāgata had not yet attained bodhi, his causal nature belonged to the past; his future fruitional nature was not so, having that which belongs to past and future, and that which does not belong to past and future." Only now, reaching this point, is it explained. Next, explaining the cause: all ignorance, afflictions, fettering karma, and unwholesome five aggregates are the causal buddhadhātu. The wholesome five aggregates produced from ignorance, afflictions, and so forth are the fruitional nature. The unwholesome five aggregates are exclusively causal nature; the wholesome five aggregates pervade both cause and fruit: as cause they belong to the three times, and as fruit they do not belong to the three times. The earlier text said, "The fruitional nature both belongs to the three times and does not belong to the three times." Someone explains: The fruitional nature of the nirmāṇakāya belongs to the three times; the fruitional nature of the dharmakāya does not belong to the three times. From "Good son, all ignorance" onward, the second part presents the essences of cause and fruit, having two parts: first presenting the causal essence, next presenting the fruitional essence. As for the first text, it intends to explain that the nature of the middle way is identical to all dharmas; when viewed in terms of afflictions, it is called the cause. From "Ignorance and formations" onward, the second part presents the fruitional essence, again having two parts: first, explaining that the fruitional nature of the wholesome aggregates pervades cause, which is the fruit of the four fruits and the ten bhūmis, belonging to the three times. Next, explaining that the fruit of the aggregates resides solely in the fruit, which does not belong to the three times. From "Therefore in the sūtra I..." onward, the third part adduces proofs, again having two parts: first proving the cause, having dharma, simile, and application. From "Therefore I say" onward, the second part proves the fruit, also having dharma, simile, and application. Within the fruit, both the fruit within the cause and the fruit of bodhi are fully present. From "Present afflictions" onward is the second part, concluding that the nature is obscured by afflictions, returning to clarify that the middle way is covered by afflictions. It again has three parts: dharma, simile, and application.