仁王護國般若波羅蜜多經疏 3.387

3.387

解曰：無明業果者，無明、愛、取三是無明，行、有兩支此二通業，識等五支及生老死七支是果，二世三世皆不違經，隨應悉故。若以本末明因果者，十二支中無明愛取體是煩惱，為業苦本，三唯是因；生老死支體是異熟業惑之果，二唯是果；行有識等乃具二義，生死之因、煩惱之果，亦因亦果。故《瑜伽》第十云「三唯是因，二唯是果，餘之七支通因果故。」若以等起明因果者，前前為因、後後為果，十二支中無明唯因、老死唯果，餘望前後亦因亦果。故《瑜伽》第十云「初一唯因、後一唯果，餘通二故。」非有非無者，空解脫門也。觀前緣生，我法非有、實性非無。如《十地論》第八云「如是觀察因緣法已，無我作者，自性空離，得空解脫門。」一相無相者，無相解脫門也。彼論次云「觀彼有支，自性滅故。」如是不見少法相故，得無相解脫門。而不二故者，無願解脫門也。彼論次云「見因緣法，無少法相可生願樂，唯除大悲教化眾生，得無願解脫門。」此即顯示無願與悲境不二故。又非有故、非無故、一相無相故，知次即空、無願、無相也。而不二故者，以三脫門觀緣生法，境唯一相而不二故。從此第三結申滿地。

The commentary explains: Regarding "the fruit of ignorance and karma": ignorance, craving, and grasping—these three are ignorance. The two limbs of formative action and existence pertain to karma. The five limbs from consciousness onward, as well as birth and aging-and-death, seven limbs in total, are the results. Whether in two lifetimes or three lifetimes, neither contradicts the sūtras, understood as appropriate. If explained as cause and result according to root and branch: among the twelve limbs, ignorance, craving, and grasping are essentially afflictions, being the root of karma and suffering, so these three are exclusively causes; the limbs of birth and aging-and-death are essentially the fruits of the maturation of karma and afflictions, so these two are exclusively fruits; formative action, existence, consciousness, and so forth possess both senses, being causes of birth and death as well as results of afflictions, so they are both causes and results. Therefore the tenth fascicle of the Yogācārabhūmi states: "Three are exclusively causes, two are exclusively results, and the remaining seven limbs pertain to both causes and results." If explained as cause and result according to sequential arising: each preceding limb is the cause and each subsequent limb is the result; among the twelve limbs, ignorance is exclusively a cause, aging-and-death is exclusively a result, and the rest, viewed in relation to what precedes and follows, are both causes and results. Therefore the tenth fascicle of the Yogācārabhūmi states: "The first one is exclusively a cause, the last one is exclusively a result, and the rest pertain to both." Regarding "neither existent nor non-existent": this is the gate of liberation through emptiness. Contemplating the preceding dependent arising, self and dharmas are non-existent, yet the true nature is not non-existent. As stated in fascicle eight of the Daśabhūmika-śāstra: "Having thus observed the dharmas of causes and conditions, without a self or an agent, intrinsically empty and secluded, one attains the gate of liberation through emptiness." Regarding "a single mark is markless": this is the signless gate of liberation. That treatise continues: "Contemplating those limbs of existence, because their intrinsic nature is ceased." Because one thus does not see the mark of the slightest dharma, one attains the signless gate of liberation. Regarding "and not dual": this is the wishless gate of liberation. That treatise continues: "Seeing the dharmas of causes and conditions, there is not the slightest mark of a dharma toward which aspiration or pleasure could arise; with the sole exception of great compassion to teach and transform sentient beings, one attains the wishless gate of liberation." This demonstrates that wishlessness and the object of compassion are non-dual. Furthermore, because of "neither existent", "nor non-existent", and "a single mark is markless", we know the sequence is emptiness, wishlessness, and signlessness. Regarding "and not dual": because through the three gates of liberation one contemplates dependently arisen dharmas, their object is solely of one mark and not dual. From here onward is the third [section], concluding with the fulfillment of the bhūmi.