維摩經略疏 7.98

7.98

「法名至非求法也」，次兩番別呵集者，集為習報二因所成，習因約煩惱、報因約業。煩惱業合能招苦果，故名集諦。初呵集習因，云「法名無染」者，如《大經》云「愛有九種，能令生死相續不斷。」若染世諦，即有分段生死，名界內集。若染真諦，即有變易生死，名界外集。次呵報因，云「法無行處」者，是呵行業。能觀之智為行，所觀之境是處，故經云「說智及智處」。心行於境，即是行業。凡夫行世諦，招果內之苦。二乘行真諦，招變易之苦。即是集也。

From "Dharma is called" up to "is not seeking the Dharma," next are two rounds specifically rebuking origin. Origin is formed from the two causes of habit and retribution: the habit cause concerns defilement, and the retribution cause concerns karma. Defilement and karma together can incur the fruit of suffering, hence it is called the truth of origin. First, rebuking the habit cause of origin, where it says "Dharma is called free from contamination": as the Mahāparinirvāṇa Sūtra says, "There are nine kinds of craving, which can cause saṃsāra to continue unbroken." If one is contaminated by the conventional truth, then there is fragmented birth and death, which is called origin within the realm. If one is contaminated by the ultimate truth, then there is transformative birth and death, which is called origin beyond the realm. Next, rebuking the retribution cause, where it says "Dharma has no place of practice": this rebukes karmic action. The wisdom that contemplates is the practice (action), and the realm contemplated is the place; hence the sūtra says, "Expounding wisdom and the place of wisdom." The mind acting upon the realm is precisely karmic action. Ordinary persons act upon conventional truth, incurring the suffering of fruits within the realm. The two vehicles act upon ultimate truth, incurring the suffering of transformative change. This is precisely origin.