維摩經略疏垂裕記 5.45

5.45

二、「何」下，示今經具十旨趣，二：初、眾生背性成迷。「佛性宛然」者，三因具足故。「煩惱」下，迷故不知然。此以十數束對三因，各從義便。若論理體，一一皆三。心色尚同，豈隔王數？

Second, from "Why" downward shows that this sūtra is endowed with the ten imports, divided into two: first, sentient beings turn their backs on nature and become deluded. "The Buddha-nature is clearly present" because they are fully endowed with the three causes. From "Afflictions" downward, being deluded, they do not know it is so. Here, grouping the ten numbers to correlate with the three causes follows interpretive convenience in each case. If discussed in terms of the substance of principle, each single one is [all] three. Since mind and form are already identical, how could mental king and mental factors be kept apart?