維摩經略疏 9.36

9.36

「譬如」下，二、譬說。文為四。亦可通譬上明種義，亦可別譬。別譬為二：初三別譬三種、後一總譬。就別譬為三：一淤泥出華，譬煩惱道為了因種。次糞壤生芽，譬不善業道為緣因種。次起身見，譬苦道為正因種，達五陰即正因性。後入海，總譬煩惱等三種能生三種法身，如下巨海則得智寶。「譬如高原」者，高原本合水有泥，以決去水是故無泥，華不得生。明二乘人本有煩惱種，以即斷故，如高原無泥不得生華。此約入正位無煩惱，不得發菩提心。

From "For example" downward—the second part is explaining through analogies. The text has four parts. It can be taken as a general analogy for the meaning of the seeds explained above, or as distinct analogies. The distinct analogies have two parts: the first three distinctly analogize the three seeds; the last one is a general analogy. Within the distinct analogies there are three: First, the lotus growing out of the mud analogizes the path of defilement as the illuminating cause seed. Next, the sprout growing from manure analogizes the path of unwholesome karma as the conditioning cause seed. Next, giving rise to the view of self analogizes the path of suffering as the direct cause seed, realizing that the five aggregates are precisely the nature of the direct cause. Afterward, entering the ocean generally analogizes the three seeds of defilement and so forth being able to generate the three kinds of dharmakāya, like descending into the great sea to obtain the treasure of wisdom. As for "For example, upon a high plateau," a high plateau originally held water and had mud, but because the water was drained off, there is no mud, and the flower cannot grow. This explains that the practitioners of the two vehicles originally had the seeds of defilement, but because they immediately severed them, like the high plateau having no mud, the flower cannot grow. This refers to entering the correct stage without defilement, so that one cannot give rise to the bodhicitta.