注維摩詰經 7.72

7.72

肇曰：塵勞眾生即成佛道，更無異人之成佛，故是佛種也。生曰：夫大乘之悟，本不近捨生死遠更求之也，斯為在生死事中即用其實為悟矣。苟在其事而變其實為悟始者，豈非佛之萌芽起於生死事哉？其悟既長、其事必巧，不亦是種之義乎？所以始於有身、終至一切煩惱者，以明理轉扶疎至結大悟實也。

[Seng]zhao says: Sentient beings mired in defilement are precisely those who achieve the Buddha path; there is no other person who attains buddhahood, hence these are the seed of the Buddha. [Dao]sheng says: The awakening of the Mahāyāna fundamentally does not abandon saṃsāra nearby to seek it far away; this means that right amid the affairs of saṃsāra, one uses their true reality to achieve awakening. If one is in the midst of those affairs and transforms their reality into the beginning of awakening, how could the sprouting of the Buddha not arise from the affairs of saṃsāra? Once that awakening grows, those affairs are bound to become skillful—is this not the meaning of 'seed'? The reason it begins with having a body and ends with all afflictions is to show that the principle becomes increasingly branched and flourishing until it bears the fruit of great awakening.