維摩經略疏垂裕記 10.9

10.9

三、明非道是三因，二：初問、二答。荊溪云：《大經》十二因緣名為佛性等者，問：佛性之名豈獨緣了？縱通緣了，義涉生死。生死何故名緣了因？若云唯正非緣了者，生死三道何名正耶？三俱不成，經意何在？故須依此三道三德三種佛性之正種也，故重引《大經》以立中道。中道若立，緣了可成。況十界一心具多十二，百界一一無非道場，故知此中莫非二身之正因、法身之緣了、剎那之三性、生死之三德，能如是了方釋今經。

Third, explaining that the non-way is the three causes, with two parts: first, a question; second, an answer. Jingxi says: "In 'The Great Sūtra calls the twelve links of causes and conditions Buddha-nature,' etc., question: How could the name of Buddha-nature belong solely to condition and revealing? Even if it permeates condition and revealing, its meaning involves saṃsāra. Why is saṃsāra called the conditional and revealing causes? If one says it is solely the direct cause and not conditional and revealing, how could the three ways of saṃsāra be called the direct? If all three fail, where does the intention of the sūtra lie? Therefore, one must rely on this direct seed of the three ways, the three virtues, and the three kinds of Buddha-nature; hence he cites the Great Sūtra again to establish the middle way. If the middle way is established, condition and revealing can be accomplished. How much more so when the ten realms of a single mind possess multiple twelves, and among the hundred realms each and every one is nothing other than a place of enlightenment? Thus one knows that within this, none are not the direct cause of the two bodies, the conditional and revealing of the dharmakāya, the three natures of an instant, and the three virtues of saṃsāra. Only when one is able to understand in this way can one explain the present sūtra."