維摩經玄疏 2.150

2.150

一、知不思議正因緣，即是所觀境，如前明「一念眠心，具一切夢法；譬一念無明具一切法」，三諦之理，不縱不橫，即其義也。此須的取維摩訶彌勒言「一切眾生，即大涅槃，即菩提相」，明此不思議因緣也。所以者何？中道第一義諦非因緣，是無作四諦之因緣也。若言「涅槃即生死」，一實諦即是苦因緣；若言「生死即涅槃」，一實諦即是滅因緣；若言「菩提即煩惱」，一實諦即是集因緣；若言「煩惱即菩提」，一實諦即是道因緣也。是為知不思議世間、出世間正因緣也。

First, knowing the inconceivable proper causes and conditions: this is the realm to be contemplated. As explained earlier: 'a single thought-moment of a sleeping mind contains all dream phenomena; just as a single thought-moment of ignorance contains all dharmas.' The principle of the three truths, neither vertical nor horizontal, is precisely its meaning. Here one must specifically take Vimalakīrti's rebuke of Maitreya, saying, 'All sentient beings are themselves great nirvāṇa and are themselves the characteristics of bodhi,' to illuminate these inconceivable causes and conditions. Why is this so? The paramārtha-satya of the Middle Way is not causes and conditions; it is the causes and conditions of the uncreated four truths. If one says 'nirvāṇa is itself birth and death,' the one real truth is the cause and condition of suffering; if one says 'birth and death is itself nirvāṇa,' the one real truth is the cause and condition of cessation; if one says 'bodhi is itself affliction,' the one real truth is the cause and condition of accumulation; if one says 'affliction is itself bodhi,' the one real truth is the cause and condition of the path. This is knowing the inconceivable mundane and supramundane proper causes and conditions.