維摩義記 3.47

3.47

自下第三明即三毒而辨解脫。舍利初問。「不復以離婬怒癡等為解脫乎」，舍利聞前一切諸法是解脫相，故為此問。「天女」下答。「佛為慢人說離婬等為解脫」者，簡小異大。小乘之人實未究竟，生究竟相名增上慢，佛為是人說離婬等以為解脫。婬即是貪，怒即是瞋，癡即是無明。「若無慢者佛說婬等即是解脫」，彰大異小。婬怒癡等云何即是？解有兩義：一、就化說。諸佛菩薩雖得涅槃而常現起，故下文言「八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛即以此法而作佛事。」又復下說「菩薩現起一切煩惱，名通佛道。」《地經》說為發起勝行。二、就實說。貪瞋癡等用真為體，窮其體性即真解脫，故經說言：凡夫未成佛，菩提為煩惱；聖若成佛時，煩惱即菩提。共此相似。如人迷解，迷方即正，非於迷外別求正方。解知貪等即真解脫，雖得解脫，不捨貪等。

From here below is the third [section], which clarifies discerning liberation by being identical to the three poisons. Śāriputra first asks: 'Is it no longer by abandoning lust, anger, and delusion that one attains liberation?' Śāriputra heard previously that all dharmas are characteristics of liberation, and therefore asked this question. From 'The devī' downward is the reply. 'For the arrogant, the Buddha expounds abandoning lust and so forth as liberation' distinguishes the Hīnayāna as different from the Mahāyāna. Practitioners of the Hīnayāna have not truly reached the ultimate, yet they generate notions of having reached the ultimate, which is called presumption; for these people, the Buddha expounded abandoning lust and so forth as liberation. Lust is greed, anger is hatred, and delusion is ignorance. 'For those without arrogance, the Buddha expounds lust and so forth as being themselves liberation' displays the Mahāyāna as different from the Hīnayāna. How are lust, anger, delusion, and so forth themselves [liberation]? There are two meanings in the explanation: First, expounded in terms of transformation. Although the buddhas and bodhisattvas have attained nirvāṇa, they constantly manifest the arising [of defilements]. Thus a later passage says: 'There are eighty-four thousand gates of defilement through which sentient beings become weary and exhausted, and the buddhas use these very dharmas to perform buddha-work.' Moreover, it is stated below: 'The bodhisattva manifestly gives rise to all defilements, which is called penetrating the buddha path.' The Daśabhūmika Sūtra calls this initiating superior practice. Second, expounded in terms of reality. Greed, anger, delusion, and so forth take the real as their substance; when one penetrates to the end of their essential nature, that is itself true liberation. Thus a sūtra says: 'When an ordinary being has not yet become a buddha, bodhi is defilement; when a noble one has become a buddha, defilement is itself bodhi.' This is similar to that. It is like a person who is confused about directions: the confused direction is itself the correct direction; one does not seek the correct direction outside the confused one. Understanding and knowing that greed and so forth are themselves true liberation, even though one attains liberation, one does not abandon greed and so forth.