法華論疏 2.159

2.159

以有染有淨故稱種種。若依《攝論》，阿賴耶識是一切染淨因，故彼偈云「此界無始時，一切法依止，是道有染淨，及有得涅槃。」又釋：依《勝鬘經》，如來藏是染淨因，以染淨依如來藏故。二者通論，一切染煩惱是生死染法之因，無漏是涅槃淨法之因。如彼眾名章廣說，及《勝鬘經》生死依如來藏故。通釋者，染淨種子為生死因，無漏熏習是涅槃因。佛內知此二，外為物示現，故名為法師。有論本云「染淨諸因」。今謂知染淨因，攝知因義盡。若言淨因者，但知淨、不知染，攝因義不盡。

Because there are defilement and purity, they are termed "various kinds". If one relies on the Mahāyānasaṃgraha, the ālayavijñāna is the cause of all defilement and purity; thus its verse says: "This realm has no beginning in time; / it is the support of all dharmas. / Because it exists, there are defilement and purity, / as well as the attainment of nirvāṇa." Another explanation: relying on the Śrīmālādevīsūtra, the tathāgatagarbha is the cause of defilement and purity, because defilement and purity rely on the tathāgatagarbha. Second, to discuss it in common terms: all defiled afflictions are the causes of the defiled dharmas of saṃsāra, and the undefiled is the cause of the pure dharmas of nirvāṇa, as broadly explained in the section on numerous terms, and in the Śrīmālādevīsūtra, where saṃsāra relies on the tathāgatagarbha. In a comprehensive explanation: seeds of defilement and purity are the causes of saṃsāra, and the undefiled perfuming is the cause of nirvāṇa. The Buddha inwardly knows these two and outwardly manifests them for beings; hence he is called a Dharma master. One recension of the treatise reads "the various causes of defilement and purity". Now I say that knowing the causes of defilement and purity exhaustively encompasses the meaning of knowing causes. If one only says "causes of purity", one would only know purity and not defilement, failing to exhaustively encompass the meaning of causes.