維摩義記 3.63

3.63

文中初說煩惱惡法為如來種。「曰何謂」下，問答解釋。前中有其十二句別：一、有身為種。二十五有生死之報名為有身，說此有身為佛種也。第二、無明有愛為種。前身苦果，此是集因。煩惱無量，無明有愛有分根本，所以偏說。第三、宣說貪瞋癡等三毒為種。義如別章，此應具論。第四、宣說四倒為種。生死之法實無常無我不淨，妄計以為常樂我淨，是其四也。第五、宣說五蓋為種。貪、瞋、睡眠、掉悔及疑是其五也。第六、宣說六入為種。眼等六根名為六入。第七、宣說七識處為種。欲界人天合以為一也；色界地中下三禪處即以為三，通前為四；無色界中下三空處復以為三，通前說七。

In the text, it first speaks of afflictions and evil dharmas as the seed of the Tathāgata. From "He said, 'What does this mean?'" onward, it explains by question and answer. In the former part there are twelve distinct clauses: First, the existing body is the seed. The retributions of birth-and-death in the twenty-five states of existence are called the existing body; it states that this existing body is the Buddha-seed. Second, ignorance and craving for existence are the seed. The former body is the suffering fruit; these are the causes of accumulation. Afflictions are boundless, but ignorance and craving for existence are the root of existences, which is why they are specifically mentioned. Third, it proclaims the three poisons—greed, anger, and ignorance—as the seed. The meaning is as in the separate chapter; it should be fully discussed here. Fourth, it proclaims the four inversions as the seed. The dharmas of birth-and-death are in truth impermanent, non-self, and impure, yet falsely conceived as permanent, blissful, self, and pure; these are the four. Fifth, it proclaims the five hindrances as the seed. Greed, anger, drowsiness-and-torpor, restlessness-and-remorse, and doubt are the five. Sixth, it proclaims the six āyatanas as the seed. The six sense faculties such as the eye are called the six āyatanas. Seventh, it proclaims the seven stations of consciousness as the seed. Humans and devas of the desire realm are combined as one; in the stages of the form realm, the lower three dhyāna stages constitute three, making four together with the previous; in the formless realm, the lower three empty stages again constitute three, making seven in total together with the previous.