仁王經疏 1.286

1.286

釋曰：第二辨其照有八有不同。若依《本記》，文有三節：初約三假。言法集故有者，是真實性。受集故有者，是依他性。名集故有者，是分別性。次辨因果有。言因集故有者，分別真實二種境界，能生心故名之為因。言果集故有者，是依他性，從境生故，因之為果。後明階位。言十行故有者，此即道中，始從十信乃至十地，是依他起。言佛果故有者，此即道後，是真實性。言乃至六道一切有者，此即道前，分別依他二種性也。今解八有，大分為三：一三假門、二四諦門、三界趣生等門。言三假者，如上〈序品〉引《大品》說。

Commentary: Second is to explain its illumination of existence; the eight existences are not the same. If relying on the Original Commentary, the text has three sections: First, in terms of the three designations. Saying "it exists because phenomena assemble" is the real nature. "It exists because appropriation assembles" is the other-dependent nature. "It exists because names assemble" is the discriminated nature. Next, explaining cause and fruit existence. Saying "it exists because causes assemble": the two kinds of objects, discriminated and real, can produce the mind, hence they are named causes. Saying "it exists because fruits assemble" is the other-dependent nature; being produced from objects, cause produces fruit. Afterwards, clarifying the stages. Saying "it exists because of the ten practices": this is within the path, from the ten faiths up to the ten bhūmis; it is other-dependent arising. Saying "it exists because of the Buddha-fruit": this is after the path; it is the real nature. Saying "up to all [existence] of the six destinies": this is before the path; it is the two natures: discriminated and other-dependent. Now explaining the eight existences, they are broadly divided into three: first, the gate of the three designations; second, the gate of the four truths; third, the gate of realms, destinies, births, and so forth. As for the three designations, they are as cited above in the Introductory Chapter from the Great Perfection [Sūtra].