釋禪波羅蜜次第法門 3.83

3.83

二、明果報十二因緣善根發者，亦於欲界、未到定心中，忽覺心識明利，即自思尋：「我初生時，攬父母身分以為己有，名歌羅邏。歌羅邏時，名曰無明，因緣則有行、識，乃至老死，名為十二因緣。若歌羅邏時，但有三事合和，無人無我，三事不實。今無明等十二因緣諸法，竟何所依？若不見無明等諸法定是有者，豈是無邪？」如是念時，破有、無二見，歸心正道，正定相應，慧解開發，離諸邪行，此為果報十二因緣觀智善根發相。如此明十二因緣，出《大集經》中具辨。作此明因緣相，與苦集正同，亦得約此明四諦善根發也。

2. Explaining the arising of the wholesome roots of the twelve links of causes and conditions of karmic retribution: within a concentrated mind in the desire realm or the anāgamya stage, one suddenly perceives the mind and consciousness to be clear and acute, and immediately reflects: 'When I was first conceived, taking the bodily constituents of father and mother as my own, it was called kalala. At the time of the kalala, it is called ignorance; through conditions there are formations, consciousness, and so on up to aging and death, which are termed the twelve links of causes and conditions. At the time of the kalala, there is merely the combination of three things, with no person and no self, and the three things are not real. Now, on what do all these dharmas of the twelve links of causes and conditions, such as ignorance, ultimately depend? If one does not see all dharmas such as ignorance as definitely existent, how could they be nonexistent?' When reflecting in this way, one shatters the two views of existence and nonexistence, turns the mind to the correct path, corresponds with correct concentration, develops insight and understanding, and leaves all evil actions behind. These are the signs of the arising of the wholesome roots of contemplative wisdom regarding the twelve links of causes and conditions of karmic retribution. Such an explanation of the twelve links of causes and conditions is fully discriminated in the Mahāsaṃnipāta-sūtra. To present the characteristics of causes and conditions in this way is precisely identical to [the truths of] suffering and origination, and it may also be used to explain the arising of the wholesome roots of the four truths.