維摩經略疏 9.6

9.6

問：若即是者，佛性有三，謂正、緣、了。非道亦得是三因不？答：亦如是，具如《玄義》。何者？苦即正因，煩惱即了因，業即緣因。故《大經》云「十二因緣名為佛性。」佛性不出三種，因名三種佛性、果名三德涅槃。何者？苦即法性五陰，屬正因佛性。故《大經》云「無明有愛，是二中間則有生死，名為中道。」中道者即是正因。若轉無明為明，是則由惑有解，即是了因。若轉惡為善，則由惡有善，即是緣因。故知三種非道之理，即是三種佛性之理。故淨名言「行於非道通達佛道」。

Question: If they are identical, buddha-nature has three kinds, namely, the direct, the contributory, and the revealing. Can the non-paths also be the three causes? Answer: They are also like this, fully explained as in the Profound Meaning. Why so? Suffering is the direct cause, affliction is the revealing cause, and karma is the contributory cause. Therefore the Mahāparinirvāṇa Sūtra states: "The twelve links of dependent origination are called buddha-nature." Buddha-nature does not go beyond three kinds: in the cause they are called the three kinds of buddha-nature, and in the fruit they are called the three virtues of nirvāṇa. Why so? Suffering is the five aggregates of dharma-nature, belonging to the direct cause of buddha-nature. Therefore the Mahāparinirvāṇa Sūtra states: "Between ignorance and craving for existence, there is birth-and-death; this is called the Middle Way." The Middle Way is itself the direct cause. If one transforms ignorance into illumination, then through delusion there is understanding; this is the revealing cause. If one transforms evil into good, then through evil there is good; this is the contributory cause. Hence we know that the principle of the three kinds of non-paths is itself the principle of the three kinds of buddha-nature. Therefore Vimalakīrti says: "Walking the non-paths, one penetrates the Buddha Path."