仁王護國般若波羅蜜多經疏 2.184

2.184

解曰：忍體即慧，如上已解。觀過去業起曾因忍，觀現色心曾因之果、當果之因起因果忍，觀未來法起當果忍。雖唯現在。過未體無。所酬所引假變過未。又緣生法。謂無明行為前際因。識等五支為現在果。愛取有三為現在因。生老死二為未來果。此約分位三際因果。此中為破執無因果及執斷常。令知因緣如幻似有。故觀察也。此位菩薩觀身等四令離四倒。觀心等三離縛修行。觀三世法有而不實。故令觀察修勝行矣。從此第三利生分齊。

Exposition: The essence of kṣānti is wisdom, as explained above. Observing past karma gives rise to the kṣānti of past causes; observing present form and mind as the effects of past causes and the causes of future effects gives rise to the kṣānti of cause and effect; observing future dharmas gives rise to the kṣānti of future effects. Although only the present [exists], and past and future are without essence, [the mind] provisionally manifests past and future as what is recompensed and what is drawn forth. Furthermore, in dependently arisen dharmas, ignorance and karmic formations are the causes of the prior limit; the five links of consciousness and so forth are the present effects; the three of craving, grasping, and becoming are the present causes; and the two of birth and aging-and-death are the future effects. This is the causality of the three periods in terms of divisional states. Here, in order to destroy the attachment to the absence of cause and effect and the attachments to annihilationism and eternalism, causing one to know that causes and conditions are like illusions and appear to exist, they are therefore observed. Bodhisattvas of this stage observe the four—the body and so forth—causing them to depart from the four inversions; observe the three—the mind and so forth—to depart from bondage and cultivate practice; and observe the dharmas of the three periods of time as existing yet unreal. Therefore they are made to observe and cultivate superior practice. Third from here is the scope of benefiting sentient beings.