維摩經略疏 6.117

6.117

三、約果報者，別圓初地初住見一實諦同斷無為，自體未盡，故依無明得有四分，即是因疾。感變易果即是果疾，亦名因緣生死。患累輕微，故言自體。不成實疾，但變易名通。若前方便變易相麁，患累亦麁。若論自體患累輕微，則有餘為重、果報為輕，乃至無有；後展轉輕微，雖復輕微而同是實疾。始自闡提之因阿鼻之果，乃至金剛等覺元品無明，雖重輕有殊，皆是實疾。

Third, regarding True Retribution: those of the first stage of the distinct and first abode of the circular see the single real truth and equally sever unconditioned [delusion], but their intrinsic essence is not yet exhausted; therefore, based on fundamental ignorance, they can have the four shares, which is the causal illness. Inducing the fruit of change is the resultant illness, which is also called birth-and-death by cause and condition. The burden of affliction is slight and subtle, hence it is called 'intrinsic essence'. It does not constitute a real illness; it is merely that the designation 'change' applies generally. The previous expedient change was coarse in aspect, and its burdens of affliction were also coarse. If one speaks of the burden of affliction of the intrinsic essence being slight and subtle, then Remainder is grave and Retribution is light, until there is none. Subsequently it becomes progressively slighter and subtler; although it is slighter and subtler, they are equally real illnesses. Beginning from the cause of an icchantika and the effect of the Avīci [Hell], up to the primeval ignorance of the vajra-like equal enlightenment, although there is a distinction of grave and light, all are real illnesses.