維摩義記 3.61

3.61

The above showed penetrating the Path by clarifying what he practices; below, speaking of afflictions as the seed of the Tathāgata reveals the root of practice and fulfills the earlier meaning of "practicing what is not the Path penetrates the Buddha Path." How does it fulfill the earlier? Precisely because afflictions are the Buddha-seed, the previous "practicing what is not the Path" is termed "penetrating the Buddha Path." In the text there are two parts: first, the main analysis through questions and answers; second, Kāśyapa's praise and elaboration. In the former, Vimalakīrti first asks to introduce [the topic]: "What is the seed?" Previously, penetrating the Buddha Path was spoken by Vimalakīrti himself; now, regarding the seed of the Tathāgata, why does he not discuss it himself but instead questions Mañjuśrī? The explanation: previously, Vimalakīrti proclaimed that practicing what is not the Path penetrates the Path; fearing that people might not believe it, he now turns to question Mañjuśrī about the Buddha-seed, wishing to have him explain it and confirm what he himself analyzed. When different individuals speak alike, it clarifies that the principle is definitive. "Mañjuśrī" below replies, speaking purely of all afflictions and evil dharmas as the seed of the Tathāgata. Why is this so? In order to fulfill the earlier "practicing what is not the Path penetrates the Path," he specifically singles them out.