法界圖記叢髓錄 2.18

2.18

《探玄》：方便命知識，疏云「如是反道上下文中，總有三類：一此位同邪見、二滿足王同嗔恚、三婆須密同貪愛，是故三毒相並有正法。」然有四義：一當相即空故諸法無行，經云「貪欲即是道，恚癡亦復然。於此三事中，有無量佛法。」解云：此約即空是佛法，非事即是佛法。二約巧攝生說為佛法，非謂即是。如《淨名》云「先以欲拘牽，後令入佛智」等。三留惑潤生長菩薩道，說有佛法，非謂即是。如《淨名》云「一切煩惱為如來種」。四當相即是，不同前三。

The Tanxuan [says regarding] the good friend Upāyaprāṇa: The commentary states, "Regarding these who reverse the path in the context above and below, there are three types in total: first, this stage aligns with wrong views; second, King Anala aligns with anger; third, Vasumitrā aligns with greed and desire; therefore, the marks of the three poisons all possess the correct Dharma." However, there are four meanings: First, because their immediate marks are empty, all phenomena have no practice; as the sūtra says: 'Greed and desire are precisely the path; anger and ignorance are also like this. Within these three matters there is immeasurable Buddha-Dharma.' Explanation: This refers to being empty as being the Buddha-Dharma, not that phenomenal events themselves are the Buddha-Dharma. Second, it is spoken of as Buddha-Dharma in terms of skillfully gathering living beings, not meaning it is directly identical. As the Vimalakīrti states: 'First snare them with desire, and later cause them to enter the Buddha's wisdom,' and so forth. Third, afflictions are retained to moisten rebirth and develop the bodhisattva path, so it is said to have the Buddha-Dharma, not meaning it is directly identical. As the Vimalakīrti states: 'All afflictions are the seeds of the Tathāgata.' Fourth, their immediate marks are directly identical, unlike the former three.