維摩經略疏垂裕記 3.39

3.39

二、「以因」下，釋因緣法生，二：初、類同緣起有二種。「如前說」者，荊溪云：如前歎菩薩德中明，有迷悟二種緣起，迷即十二因緣，無明為本；悟即觀十二因緣智，能滅無明。今亦二種，苦集是迷、道滅在悟。悟兼利物，迷全已愚。迷乃可盡，悟必須興。皆約中道雙非理也。

Second, from "Because of causes" below, explaining that phenomena born of conditioned origination arise, [which has] two [parts]: First, categorizing that there are two kinds of conditioned origination. Regarding "as explained before": Jingxi says: as clarified above in praising the virtues of bodhisattvas, there are two kinds of conditioned origination—delusion and awakening. Delusion is the twelvefold conditioned origination, with ignorance as its root; awakening is the wisdom contemplating the twelvefold conditioned origination, which can extinguish ignorance. Now there are also two kinds: suffering and origination pertain to delusion; path and cessation consist in awakening. Awakening additionally benefits sentient beings; delusion is entirely self-deluding. Delusion can indeed be exhausted; awakening must certainly be aroused. Both are treated in terms of the principle of the double negation of the middle way.