妙法蓮華經玄義 2.118

2.118

出界外十二因緣者，如《寶性論》云：「羅漢、支佛空智，於如來身本所不見。」二乘雖有無常等四對治，依如來法身，復是顛倒，顛倒故即是無明。住無漏界中有四種障，謂緣、相、生、壞。緣者，謂無明住地，與行作緣也。相者，無明共行為因也。生者，謂無明住地，共無漏業因，生三種意生身也。壞者，三種意生身，緣不可思議變易死也。還如界內十二因緣，從無明至老死也。緣者，即無明支也。相者，行支也。生者，即名色等五支也。愛、取、有三支，例前可知也。壞即生死支也。此十二支，數同界內，義意大異。彼論云：「三種意生身，未得離無明垢，未得究竟無為淨；無明、細戲論未永滅，未得究竟無為我；無明、細戲論集，因無漏業生意陰未永滅，未得無為樂；煩惱染、業染、生染未究竟滅，未證甘露究竟常。」以「緣」煩惱道故，不得大淨；以「相」業道故，不得八自在我；以「生」苦道故，不得大樂；以「壞」老死故，不得不變易常者，由不思議生滅十二因緣也。是為界外不思議生滅十二因緣相（云云）。

Regarding how it gives rise to the twelve links of conditioned arising outside the realms: as the Ratnagotravibhāga states, "The wisdom of emptiness of arhats and pratyekabuddhas originally does not perceive the Tathāgata's body." Although the two vehicles possess the four antidotes such as impermanence, relative to the Tathāgata's dharma-kāya, these are still inversions, and because they are inversions, they are ignorance. Abiding in the undefiled realm, there are four kinds of hindrances: namely, condition, mark, birth, and destruction. "Condition" refers to the entrenchment of ignorance serving as a condition for activity. "Mark" refers to ignorance together with activity acting as a cause. "Birth" refers to the entrenchment of ignorance together with the cause of undefiled karma generating the three kinds of mind-made bodies. "Destruction" refers to the three kinds of mind-made bodies being conditioned by inconceivable death of transformation. This is still like the twelve links of conditioned arising within the realms, from ignorance to aging-and-death. "Condition" is the link of ignorance. "Mark" is the link of activity. "Birth" is the five links such as name-and-form. The three links of craving, grasping, and existence can be known by analogy with the previous. "Destruction" is the link of birth and death. While the number of these twelve links is the same as within the realms, their meaning and significance differ greatly. That treatise states: "The three kinds of mind-made bodies have not yet attained freedom from the defilement of ignorance, nor attained the ultimate unconditioned purity; because ignorance and subtle conceptual proliferation have not been permanently eradicated, they have not attained the ultimate unconditioned self; because the accumulation of ignorance and subtle conceptual proliferation causes the aggregate of mind-born [existence] through undefiled karma not to be permanently eradicated, they have not attained unconditioned bliss; because the defilement of afflictions, defilement of karma, and defilement of birth have not been ultimately eradicated, they have not realized the ultimate permanence of nectar." Because of the path of afflictions as "condition," they do not attain great purity; because of the path of karma as "mark," they do not attain the eight masteries of self; because of the path of suffering as "birth," they do not attain great bliss; and because of aging-and-death as "destruction," they do not attain changeless permanence—all due to the inconceivable arising and ceasing of the twelve links of conditioned arising. This is the characteristic of the twelve links of the inconceivable arising and ceasing of conditioned arising outside the realms (and so forth).