仁王護國般若波羅蜜多經疏 3.387

3.387

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.