維摩經略疏垂裕記 10.14

10.14

四、明種性俱常理等，二：初、問。荊溪云：問種以能生為義等者，一切諸佛二義為本，故知真如法界法性祕藏皆應對種而為問也。二、答。荊溪云：答中先取緣了而為種義。「從內求」者，方便比說方出正性，亦名為種。故知三道能生三性，何必專執外生耶？況復亦應以類釋種，具如《法華》藥草喻疏中所明。故非但正種非因而因，業惑緣了亦復如是。「是則」下，顯有種義。故翻對云緣了，亦得名為性也。是則三名俱種，並性義同。善須思之，心境不殊義理自合。

Fourth, explaining that seed and nature are both eternal and equal in principle, with two parts: first, a question. Jingxi says: "In 'Question: Seed takes the ability to give rise to as its meaning,' etc., for all Buddhas these two meanings are fundamental; hence one knows that suchness, dharmadhātu, dharmatā, and the secret treasury should all be questioned in contrast to seed." Second, an answer. Jingxi says: "In the answer, he first adopts condition and revealing as the meaning of seed. In 'seeking from within,' it is only through expedient comparative explanation that the direct nature is brought forth, which is also named seed. Hence one knows that the three ways can give rise to the three natures; why must one exclusively cling to arising from without? Furthermore, one should also explain seed according to category, fully as explained in the Commentary on the Parable of the Medicinal Herbs of the Lotus Sūtra. Therefore, not only is the direct seed a non-cause that serves as a cause, but the conditional and revealing of karma and delusion are also like this. From 'Thus...' downward, it shows the meaning of having seeds. Hence inversely, conditional and revealing can also be named nature. Thus the three names are all seeds, and their meanings are equally identical with nature. One must reflect carefully: when mind and object are not distinct, the principles naturally harmonize."