維摩義記 3.62

3.62

問曰：生死煩惱業等違障佛道，云何說之為如來種？汎解有三：一、佛性緣起集成凡夫不善五陰，此不善陰體是真心，能為如來正因種子，名如來種。故《涅槃》云「無明等結悉是佛性」，性猶種也。二、不善眾生能厭生死、上求佛道，故名一切惡不善法為如來種。故《地持》云「以有煩惱，樂求淨法，名以有因」，因猶種矣。三、有煩惱者能行非道攝取眾生，以此能起通佛道行，名如來種。今此所論，義當後二。

Question: Birth-and-death, afflictions, karmas, and the like oppose and obstruct the Buddha Path; why are they spoken of as the seed of the Tathāgata? Generally, there are three explanations: First, through dependent origination, the Buddha-nature integrates to form the unwholesome five skandhas of ordinary beings; the essential nature of these unwholesome skandhas is the true mind, which can serve as the direct-cause seed for the Tathāgata, hence called the Tathāgata-seed. Therefore the Nirvāṇa [Sūtra] says, "The fetters of ignorance and the like are all Buddha-nature"; "nature" is like "seed." Second, unwholesome sentient beings are able to feel revulsion toward birth-and-death and seek the Buddha Path above; therefore, all evil and unwholesome dharmas are called the seed of the Tathāgata. Therefore the Bodhisattvabhūmi says, "Because there are afflictions, one delights in seeking pure dharmas, which is called 'possessing the cause'"; "cause" is like "seed." Third, one who has afflictions can practice on what is not the Path to gather in sentient beings; by this, one can initiate practice that penetrates the Buddha Path, hence it is called the Tathāgata-seed. What is discussed here falls under the latter two meanings.