維摩義記 3.66

3.66

上來別論，下總釋之。「曰何謂也」，問前起後。此皆生死障道之法，今說佛種，其義何謂？下對釋之，義意如前。有煩惱者能厭生死、求大菩提，故名佛種。又能行非通達佛道，亦名佛種。文中有三：一、就愛煩惱釋為佛種；二、「又如殖」下，就見煩惱釋為佛種；三、「是故當知一切煩」下，通釋一切煩惱為種。前中初法、次喻、後合。法中「若見無為入正不能復發三菩提心」，舉非顯是。聲聞見證無為涅槃為入正位，於中樂著不能求大，是故不能發菩提心。是中亦應明凡能發，文略不說，翻前可知。喻中「高原不生蓮華」，喻前非也。取著無為名高陸地。「卑濕淤泥乃生此華」，喻前所明凡夫能也。合中「如是見無為法入正位者不生佛法」，合前高原不生蓮華。「煩惱泥中乃有眾生起佛法耳」，合濕淤泥乃生此華。就見煩惱釋為種中，先喻、後合。喻中「殖種於空不生」，喻小非種。菩提心法名之為種，用教聲聞名之為殖。聲聞樂寂說之為空，以樂寂故不起大心名終不生。「糞壤之地乃得滋茂」，喻凡是種。我見眾生名糞壤地，此能決意求大菩提名能滋茂。下合顯法。「入無為者不生佛法」，合前殖種於空不生。「起我見心如須彌山猶能發心」，合糞壤地乃能滋茂。五見斯能，我見是本，所以偏說。自下第三通釋一切煩惱為種。「是故當知一切煩惱為如來種」，乘前顯後。是前愛見為佛種故，當知其餘一切煩惱皆如來種。此顯是也，下彰其非，前喻、後合。不能隨染行非通道，名為不入煩惱大海，以不入故不能得生一切智寶。

The above discusses them separately; below, they are explained generally. "He said: What does this mean?" questions what preceded and introduces what follows. These are all dharmas that obstruct the path in birth and death; now, in saying they are seeds of Buddhahood, what does this mean? Below, it is explained in response, with the underlying intent being as before: those who have afflictions can become weary of birth and death and seek great bodhi, so they are called seeds of Buddhahood. Furthermore, being able to practice wrongdoings and thereby thoroughly master the Buddha path is also called being a seed of Buddhahood. In the text there are three parts: first, explaining through the affliction of craving that it is a seed of Buddhahood; second, from "Just as planting" downward, explaining through the affliction of [wrong] views that it is a seed of Buddhahood; third, from "Therefore one should know that all afflictions" downward, explaining generally that all afflictions are seeds. In the first of these, there is initially the teaching of the dharma, next a metaphor, and afterwards the application. In the teaching of the dharma, "If one sees the unconditioned and enters the correct state, one can no longer generate the mind of sambodhi" raises the negative to reveal the positive. For a śrāvaka, seeing and realizing unconditioned nirvāṇa is entering the correct state; taking pleasure in and clinging to it, they cannot seek the great, and therefore they cannot generate the bodhicitta. Here, it should also be clarified that ordinary people are able to generate it; the text omits this without stating it, but it can be known by reversing what preceded. In the metaphor, "lotus flowers do not grow on high plateaus" illustrates the negative preceding it; grasping and clinging to the unconditioned is called the high and dry land. "It is only in low-lying, damp mud that these flowers grow" illustrates what was clarified before—that ordinary people are able to. In the application, "In this way, one who sees unconditioned dharmas and enters the correct state does not give birth to the Buddha's teachings" applies to the preceding lotus flowers not growing on high plateaus. "It is only within the mud of afflictions that sentient beings give rise to the Buddha's teachings" applies to these flowers growing in damp mud. Within the explanation through the affliction of views being a seed, there is first a metaphor and then an application. In the metaphor, "planting a seed in the sky does not grow" illustrates that the Lesser [Vehicle] is not a seed. The dharma of bodhicitta is called the seed; using it to teach śrāvakas is called planting. The śrāvakas' delight in quiescence is termed the sky; because they delight in quiescence, they do not give rise to the great mind, which is termed never growing. "It is only in fertile dung and soil that it flourishes" illustrates that ordinary people are the seed. Sentient beings with the view of self are called the dung and soil; their being able to resolve their minds to seek great bodhi is called flourishing. Below, the application reveals the dharma. "One who enters the unconditioned does not give birth to the Buddha's teachings" applies to the preceding planting a seed in the sky not growing. "Giving rise to a mind with the view of self as [massive as] Mount Sumeru can still generate the [bodhi] mind" applies to being able to flourish only in dung and soil. All five views have this capacity, but the view of self is the root, which is why it is singled out. From this point, the third part generally explains that all afflictions are seeds. "Therefore one should know that all afflictions are the seeds of the Tathāgata" relies on what preceded to reveal what follows. Because the aforementioned craving and views are seeds of Buddhahood, one should know that all other afflictions are likewise the seeds of the Tathāgata. This reveals the positive; below, it demonstrates the negative, with a metaphor first and an application afterwards. Being unable to accord with defilement and practice wrongdoings to traverse the path is called not entering the great ocean of afflictions; because they do not enter it, they cannot produce the jewels of all-knowledge.