法華論疏 2.159

2.159

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.