維摩經略疏垂裕記 2.126

2.126

二、釋成、二：初、分科。二、隨釋，二：初、歎智德釋成，二：初、敘意。二、「緣起」下，正釋。文中先約正報，次約依報。初文者，生死緣起即九界染緣起，解脫緣起即佛界淨緣起。深入生死緣起即成佛法緣起者，達九界即佛界，以十界唯心故也。《法華》云「佛種從緣起」者，即今深入之謂矣。「非但」下，明依報。「以深入」下，結上依正也。達十界依正唯心，故名深入。

Second, explaining and establishing [the realization], which has two parts: first, dividing the sections. Second, sequential explanation, which has two parts: first, praising the virtue of wisdom to explain and establish [their realization], which has two parts: first, recounting the intent. Second, from "Conditioned origination" down, direct explanation. In the text, it first refers to direct rewards, and next refers to circumstantial rewards. In the first text: the conditioned origination of birth-and-death is the defiled conditioned origination of the nine realms; the conditioned origination of liberation is the pure conditioned origination of the Buddha realm. Deeply entering the conditioned origination of birth-and-death to constitute the conditioned origination of the Buddha-dharma means realizing that the nine realms are the Buddha realm, because the ten realms are mind alone. When the Lotus Sūtra says, "The Buddha-seed arises from conditions," it refers to this 'deeply entering'. From "Not only" down, clarifies circumstantial rewards. From "Because of deeply entering" down, concludes the circumstantial and direct [rewards] above. Realizing that the circumstantial and direct rewards of the ten realms are mind alone is called 'deeply entering'.