注維摩詰經 7.60

7.60

什曰：有身，謂有漏五受陰也。義云有身應是身見，身見三有之原、結累根本，故直言身見。身見計我，欲令得樂則能行善，故為佛種也。肇曰。有身，身見。夫心無定所隨物而變，在邪而邪、在正而正，邪正雖殊其種不異也。何則？變邪而正、改惡而善，豈別有異邪之正、異惡之善，超然無因忽爾自得乎？然則正由邪起、善因惡生，故曰眾結煩惱為如來種也。

[Kumāra]jīva says: 'Physical body' (satkāya) refers to the five tainted clinging-aggregates. By implication, having a body should mean the view of individuality (satkāyadṛṣṭi). The view of individuality is the origin of the three realms of existence and the root of fetters and entanglements; hence it directly says 'view of individuality'. The view of individuality conceives a self; wishing to make it attain happiness, one is able to perform wholesome deeds, and so it serves as the seed of the Buddha. [Seng]zhao says: 'Having a body' is the view of individuality. The mind has no fixed location and changes according to things; when amid the heterodox it is heterodox, and when amid the correct it is correct. Though the heterodox and the correct differ, their seed is not different. Why so? When the heterodox transforms into the correct, or evil changes into good, how could there be a separate 'correct' apart from the heterodox, or a 'good' apart from evil, that is attained suddenly on its own without a cause? In that case, the correct arises from the heterodox, and good is produced due to evil; therefore it is said that all fetters and afflictions are the seed of the Tathāgata.