English
English version: The Deva (celestial being) asked Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), appearing as a celestial being, the celestial being himself transformed into the likeness of Sariputra. Having manifested the transformation, the Deva asked: 'Venerable one, why have you transformed into this female form?' Sariputra, in the form of a Deva's daughter, replied: 'I do not understand why I have transformed into this female form.' The Deva said: 'Venerable one! If one can transform this female form, then all women's bodies can be transformed. If one does not perceive 'female' in a woman's body, then although all women have female bodies, they are neither female nor visible. Moreover, as the Buddha said: 'All dharmas (phenomena) are neither female nor male.'' Immediately, Sariputra's body returned to its original state. The Deva asked: 'Venerable one! What is the cause for you to manifest this female form?' Sariputra replied: 'I did not create it, nor did I not create it.' The Deva said: 'Thus it is, Venerable one! All dharmas are also neither created nor not created. This 'neither created nor not created' is what the Buddha taught.' Sariputra asked the Deva: 'Where will you be born after you disappear from here?' The Deva said: 'I am born from the Buddha's transformation; I am born like that.' Sariputra said: 'Being born from the Buddha's transformation is not a true death and birth.' The Deva said: 'Sentient beings are also like that; one does not see their death and birth either.' Sariputra asked: 'How long will it take for you, Deva, to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, the highest enlightenment)?' The Deva said: 'As long as it takes for ordinary people to universally obtain the Dharma, that is how long it will take for me to achieve Perfect Enlightenment.' Sariputra asked: 'The universal attainment of the Dharma by ordinary people, is that not without a fixed location?' The Deva said: 'The attainment of Unsurpassed Perfect Enlightenment has no fixed location. Why? The Buddha has no fixed position; therefore, it is said that there is no fixed abode for Perfect Enlightenment.' Sariputra said: 'The Perfect Enlightenment of all Buddhas now, as well as those who have already attained Perfect Enlightenment and those who will attain Perfect Enlightenment, are as numerous as the sands of the Ganges River; what does this refer to?' The Deva said: 'This is merely using numerical language for readers; it does not mean that the Path has a past, present, or future. As for the three evil realms, etc., how did you, Venerable one, attain the Path?' Sariputra replied: 'That which is attained...' -------------------------------------------------------------------------------- ，为不惑耳。” 天曰：“如是，贤者！吾成佛者，亦以为彼未正觉故。” 尔时，维摩诘谓贤者舍利弗言：“是天已奉事九十二亿佛，神通之智已解了，所愿普具，法忍已得，已不退转，愿行如言所欲能现。” 维摩诘经如来种品第八 文殊师利问曰：“何谓，族姓子！菩萨所至到处兴有佛法？” 维摩诘言：“其来往周旋，有智慧兴有佛法。” “菩萨来往，为之奈何？” “其至五无间处，能使无诤怒；至地狱处，能使除冥尘；至于畜生处，则为除闇昧，能使无慢；求入饿鬼道，一切以福，随次合会；至无智处，不与同归，能使知道；在怒害处，为现仁意，不害众生；在憍处，为现桥梁，合聚度人；在尘劳处，为现都净，无有劳秽；如在魔道，则能使其觉知所缘；在弟子道，所未闻法，令人得闻；在缘一觉道，能行大悲，坐而化人；入贫窭中，则为施以无尽之财；入鄙陋中，为以威相严其种姓；入异学中，则使世间一切依附；遍入诸道，一切能为解说正要，至泥洹道，度脱生死。如无绝已，是为菩萨来往周旋所入诸道，能有佛法。” 于是，维摩诘又问文殊师利：“何等为如来种？” 答曰：“有身为种，无明与恩爱为种，淫怒痴为种，四颠倒为种， { "translations": [ "现代汉语译本：\n“这样才不会感到迷惑。”\n\n天女说：“是的，贤者！即使是我成佛，也会认为他们还没有真正觉悟。”\n\n这时，维摩诘对贤者舍利弗说：“这位天女已经供养了九十二亿佛，神通智慧已经通达明了，所发的愿都已圆满具备，已经证得法忍，不会再退转，愿力与修行和她所说的一样，想要显现什么就能显现什么。”\n\n维摩诘经·如来种品第八\n\n文殊师利菩萨问道：“什么是菩萨所到之处能够兴盛佛法呢？”\n\n维摩诘答道：“菩萨的来往周旋，有智慧就能兴盛佛法。”\n\n“菩萨的来往，是怎样做的呢？”\n\n“菩萨到了五无间地狱，能使众生没有争斗愤怒；到了地狱，能使众生消除黑暗尘垢；到了畜生道，就为众生消除愚昧，能使众生没有傲慢；如果进入饿鬼道，就用一切福德，依次使他们得到满足；到了没有智慧的地方，不与他们同流合污，能使他们明白真道；在充满愤怒和伤害的地方，展现仁慈的意愿，不伤害众生；在充满骄慢的地方，为他们架起桥梁，聚集众人，帮助他们度过苦海；在充满尘劳烦恼的地方，展现清净，没有污秽；如果在魔道中，就能使他们觉知所缘；在弟子道中，对于他们未曾听闻的佛法，使他们能够听闻；在缘觉道中，能够行大悲心，安坐而化度众生；进入贫困的家庭，就布施无尽的财富；进入卑贱的地方，就用威严的相貌来庄严他们的种姓；进入异端邪说中，就使世间一切都来依附正法；普遍进入各种道，都能为他们解说真正的要义，到达涅槃之道，度脱生死。如果没有穷尽，这就是菩萨来往周旋所进入的各种道，能够兴盛佛法。”\n\n于是，维摩诘又问文殊师利：“什么是如来种呢？”\n\n答道：“有身为种，无明和恩爱为种，淫欲、嗔怒、愚痴为种，四颠倒为种，” ], "english_translations": [ "English version:\n'So that there will be no bewilderment.'\n\nThe goddess said, 'Indeed, O worthy one! Even if I were to become a Buddha, I would still think that they have not yet attained true enlightenment.'\n\nAt that time, Vimalakirti said to the worthy Shariputra, 'This goddess has already served ninety-two billion Buddhas. Her wisdom of spiritual powers is already thoroughly understood. Her vows are universally complete. She has already attained the forbearance of the Dharma and will not regress. Her vows and practices are as she speaks, and she can manifest whatever she desires.'\n\nVimalakirti Sutra, Chapter 8: The Buddha-field\n\nManjushri asked, 'What is it, son of good family, that causes the Buddhadharma to flourish wherever a Bodhisattva goes?'\n\nVimalakirti said, 'Their coming and going, their movements and activities, with wisdom, cause the Buddhadharma to flourish.'\n\n'How do Bodhisattvas come and go?'\n\n'When they arrive at the five uninterrupted hells (Avici Hell), they can cause there to be no strife or anger. When they arrive at the hells, they can eliminate darkness and defilement. When they arrive in the realm of animals, they eliminate ignorance and can cause there to be no arrogance. Seeking to enter the realm of hungry ghosts, they use all blessings to gradually satisfy them. When they arrive in places of ignorance, they do not associate with them, but enable them to know the Way. In places of anger and harm, they manifest intentions of benevolence, not harming sentient beings. In places of arrogance, they manifest as bridges, gathering and helping people to cross over. In places of defilement and toil, they manifest perfect purity, without any defilement. If they are in the path of demons, they can make them aware of their conditions. In the path of disciples, they enable them to hear the Dharma they have not yet heard. In the path of Pratyekabuddhas (Solitary Buddhas), they can practice great compassion, sitting and transforming people. Entering into poverty, they give inexhaustible wealth. Entering into lowliness, they adorn their lineage with dignified appearances. Entering into heterodox teachings, they cause all in the world to rely on the true Dharma. Universally entering all paths, they can explain the true essentials, reaching the path of Nirvana, liberating from birth and death. If there is no end to this, this is how Bodhisattvas come and go, entering all paths, and are able to cause the Buddhadharma to flourish.'\n\nThen, Vimalakirti again asked Manjushri, 'What is the seed of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha)?'\n\nHe replied, 'The physical body is the seed, ignorance and love are the seed, lust, anger, and delusion are the seed, the four perversions are the seed,'" ] } --------------------------------------------------------------------------------
Chinese
五盖为种，六入为种，七识住为种，八邪道为种，九恼为种，十恶为种；是为佛种。” 曰：“何谓也？” 文殊师利言：“夫虚无无数，不能出现住发无上正真道意，在尘劳事未见谛者，乃能发斯大道意耳。譬如，族姓子！高原陆土，不生青莲芙蓉蘅华，卑湿污田，乃生此华。如是，不从虚无无数出生佛法，尘劳之中乃得众生而起道意，以有道意则生佛法，从自见身积若须弥，乃能兼见而起道意，故生佛法。依如是要，可知一切尘劳之畴，为如来种。又譬如人不下巨海，能举夜光宝耶？如是，不入尘劳事者，岂其能发一切智意？” 贤者大迦叶言：“善哉，善哉！文殊师利快说此言，诚如之意尘劳之畴，为如来种，奚但身见能发无上正真道乎？虽以五无间具，犹能发斯大道意而具佛法矣。已得罗汉为应真者，终不能复起道意而具佛法也。如根败之士，其于五乐不能复利，如是弟子杂行已断，其于佛法不乐不利无复志愿，是以凡夫于佛法为有反复，如弟子无有。所以者何？凡夫闻佛法能起大道，不断三宝，使夫弟子终身闻佛法、力、无所畏，非复有意起大道也。” 于是，众中有坐菩萨，字众像见，问维摩诘言：“居士！父母妻子，奴客执事安在？朋友亲戚徒隶，为谁群从？所有象马、车乘 现代汉语译本：五盖（贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖）是佛种，六入（眼、耳、鼻、舌、身、意六根）是佛种，七识住（色想异想、无色想异想、乐想、一向乐想、空无边处想、识无边处想、无所有处想）是佛种，八邪道（邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定）是佛种，九恼（九种烦恼）是佛种，十恶（杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见）是佛种；这些都是成佛的种子。 有人问：‘这是什么意思呢？’ 文殊师利菩萨说：‘那些执着于虚无、沉溺于空想，不能生起追求无上正真之道的意念，还在尘世烦恼中未能证悟真理的人，才能够发起这种伟大的道心。譬如说，尊贵的子弟！在高亢干燥的陆地上，不会生长出青莲、芙蓉、蘅华这些花朵，只有在低洼潮湿的污泥田中，才能生长出这些花。同样，佛法不是从虚无空想中产生的，而是在尘世烦恼中才能使众生生起道心，因为有了道心才能产生佛法。从自身积累的功德像须弥山一样高大，才能兼顾他人而生起道心，所以才能产生佛法。依此道理，可知一切尘世烦恼，都是如来的种子。又譬如说，人不深入大海，怎么能得到夜明珠呢？同样，不进入尘世烦恼的人，怎么能够发起一切智慧的意念呢？’ 贤者大迦叶说：‘说得好啊，说得好啊！文殊师利菩萨您说得太好了，确实像您所说的，尘世烦恼是如来的种子，难道只有执着于身见才能发起无上正真之道吗？即使犯下五无间罪（杀父、杀母、杀阿罗汉、出佛身血、破和合僧），仍然能够发起这种伟大的道心而具备佛法。已经证得阿罗汉果位的应真之人，最终不能再次生起道心而具备佛法了。就像根已经腐烂的树木，对于五种世俗的快乐不能再产生利益一样，这样的弟子如果断绝了杂行，对于佛法就不会感到快乐和有利，也不会再有志愿，因此凡夫对于佛法来说是有反复的，而弟子却没有。为什么这样说呢？因为凡夫听闻佛法能够生起伟大的道心，不会断绝三宝（佛、法、僧），而那些弟子终身听闻佛法、十力（如来十种力）、四无所畏（如来四种无所畏惧的自信），却不再有意愿生起伟大的道心了。’ 这时，大众中有一位菩萨，名叫众像见，问维摩诘居士说：‘居士！您的父母妻子，奴仆侍从在哪里？朋友亲戚和随从，又是哪些人呢？您所有的象、马、车乘