維摩經略疏 9.30

9.30

「六入為種，七識處為種」，三、重約苦道廣明正因種。六入即是約報身苦道。如《鴦掘》云「此之六根於諸如來常具足無減修，了了分明見。」亦如《法華》明父母所生清淨常眼等，得六根清淨即是六根相似相現。故《華嚴》明十種六根，因是得入如來六根。故知淨是如來種義。「七識處」者，什師云：欲界人天為一，三禪三空為六，合七識住。所以然者，三惡苦多，識不樂住。第四禪識色微故，又以有無想天故，識不樂住。第四無色，以非想法微故，識不樂住。隨識樂住即是法性。

"The six sense entrances are the seeds, the seven abodes of consciousness are the seeds"—the third part again broadly explains the direct cause (zhèngyīn) seed in terms of the path of suffering. The six sense entrances are the path of suffering in terms of the retribution body. As the *Aṅgulimālīya-sūtra* states: "These six faculties are always complete and uncurtailed in all Tathāgatas, seen with total clarity." It is also as the *Lotus Sūtra* explains regarding the pure, constant eyes and so forth born of father and mother: attaining purity of the six faculties is the manifestation of the stage of resemblance of the six faculties. Therefore, the *Avataṃsaka* explains the ten kinds of six faculties, through which one is able to enter the Tathāgata's six faculties. Thus we know that purity is the meaning of the Tathāgata-seed. As for "the seven abodes of consciousness," Master Kumārajīva said: Humans and gods of the desire realm make one; the three dhyānas and three immaterial realms make six; together these make the seven abodes of consciousness. The reason for this is that in the three evil destinies suffering is great, so consciousness takes no joy in dwelling there. In the fourth dhyāna, consciousness and form are subtle, and furthermore because there is the heaven of non-conception, consciousness takes no joy in dwelling there. In the fourth immaterial realm, because the dharma of neither-conception[-nor-non-conception] is subtle, consciousness takes no joy in dwelling there. Following where consciousness takes joy in dwelling is precisely the Dharma-nature.