維摩經略疏垂裕記 10.34

10.34

二、「如法」下，合釋，二：初、引文略立。二、「種以」下，約義釋成。荊溪云：種以能生類性三義者，前已和會，今更對辨，故更論之。其實能生生於種類，此生類永無改也。若無苦道，何有一相？若無業道，何有彈指？若無煩惱，何有智慧？順方便教猶名不類，故諸餘經皆悉別立。今明有類生義可成，生必無段，直至於果。故今立之，共成化相。故釋種類乃附近情，由約類明。恐人不了，謂滅種非類，故附時情簡出餘教。識方便教不明真種，即「附情明義」已下文是。

Second, from "According to the dharmas..." downward, combined explanation, in two parts: first, citing the text to briefly establish [it]; second, from "The seed by..." downward, explaining and establishing [it] in terms of meaning. Jingxi states: "The three meanings of seed—as producing, type, and nature—were harmonized previously, and are now further distinguished and compared, hence discussed again. In truth, that which can produce produces according to its type, and this produced type is eternally unalterable. If there were no path of suffering, how could there be the single characteristic? If there were no path of karma, how could there be a snapping of fingers? If there were no afflictions, how could there be wisdom? In accord with the expedient teachings, it is still called not of the same type, and so all other sūtras establish them separately. Now it is made clear that because there is a type, the meaning of producing can be established, and production is necessarily without cessation, directly reaching up to the fruit. Therefore it is established now to jointly accomplish the marks of conversion. Thus, explaining the type merely accommodates worldly sentiment; because it is explained in terms of type, fearing that people do not understand and think that destroying the seed means it is not of that type, it accommodates temporal sentiments to differentiate it from other teachings. Knowing that the expedient teachings do not clarify the true seed is precisely the passage below, 'conforming to sentiment to clarify the meaning.'"