維摩經略疏垂裕記 10.16

10.16

六、明因緣對性通別，二：初、問。「何以偏判」等者，謂以三道各對一性，名偏判也。二、答。荊溪云：若如所問乃是通義者，通別秖是離合之義，具如《法華疏》中及〈不二門〉。「法性五陰有無明惡業」等者，無明，惑也。惡業，業也。無記五陰本名法性，由加惑業計陰成迷。亦是法性本來清淨，故使三種迷則俱迷。迷理本淨，因果對說，故云有無明惡業即成生死，轉即名淨。

Sixth, explaining the general and specific alignments of causes and conditions with the [threefold] nature, which has two parts: first, the question. Where it says "Why unilaterally determine..." and so forth, it means aligning each of the three paths with one nature respectively, which is termed "unilateral determination." Second, the answer. Jingxi says: "If it is as questioned, it is then the general meaning"—the general and the specific are simply the meanings of separation and combination, fully as presented in the Commentary on the Lotus Sūtra and the "Gate of Non-Duality." Where it says "The five aggregates of dharma-nature have ignorance and evil karma" and so forth: ignorance is affliction; evil karma is karma. The indeterminate five aggregates were originally named dharma-nature; because affliction and karma are added to them, grasping at the aggregates results in delusion. It is also that dharma-nature is originally pure, which is why when the three kinds are deluded, all are deluded. Deluded about the principle which is fundamentally pure, cause and effect are spoken of in opposition; therefore it says that having ignorance and evil karma constitutes saṃsāra, and turning them is termed purity.