楞伽阿跋多羅寶經註解 3.132

3.132

貪恚癡者相續之因也，五趣者相續之果也。由過去因成現在果，現在作因復招未來之報。言愛未來者，謂貪愛來生如意果報與喜愛俱，以此三毒相續，故有諸趣輪轉。言趣者，即六道也，以修羅遍於五道故，但云五趣。言相續斷者，謂三毒滅則離五趣，所謂因滅則果滅也。又言無相續不相續相者，亦無縛無脫之謂，即境智雙亡也。三和合緣等者，言外道妄計根、塵、我三緣和合，諸識次第相續而起。又言方便計著者，言有執著則相續無間；若了三緣、離諸執著、見三種解脫，則相續不生矣。三解脫者，性淨解脫、圓淨解脫、方便淨解脫也，蓋了三緣即三解脫，非別有也。

Craving, anger, and delusion are the causes of continuity; the five destinations are the fruits of continuity. Due to past causes, present fruits are brought to fruition, and creating causes in the present again incurs retribution in the future. Saying 'desire for future,' it means greedily desiring agreeable retribution in a future life accompanied by delight and craving; because these three poisons continue, there is transmigration through the various destinations. The word 'destinations' refers to the six realms; because the asuras are dispersed throughout the five realms, it only says 'five destinations.' Saying 'when continuity is severed,' it means that when the three poisons are extinguished, one is free from the five destinations—the so-called when the cause is extinguished, the fruit is extinguished. Moreover, saying 'there are no characteristics of continuity or non-continuity' also expresses neither bondage nor liberation, which is the double-extinction of object and wisdom. 'Clinging to the causes of the conjunction of the three,' and so forth: this means that tīrthikas falsely conceptualize that the three conditions of sense-faculties, sense-objects, and self conjoin, and the various consciousnesses arise in succession. Moreover, saying 'clinging to expedient means' means that when there is clinging, there is uninterrupted continuity; if one realizes the three conditions, is free from all clingings, and sees the three kinds of liberation, then continuity does not arise. The three liberations are naturally pure liberation, completely pure liberation, and expediently pure liberation; for realizing the three conditions is itself the three liberations, not something else.