English
English version: The five hindrances (greed, hatred, sloth, restlessness, and doubt) are seeds, the six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind) are seeds, the seven abodes of consciousness (the seven states of being where consciousness can dwell) are seeds, the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration) are seeds, the nine vexations (nine kinds of afflictions) are seeds, the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong view) are seeds; these are the seeds of Buddhahood.' Someone asked: 'What does this mean?' Manjushri (Bodhisattva of Wisdom) said: 'Those who cling to emptiness and are attached to nihilism, unable to generate the intention to pursue the unsurpassed and truly enlightened path, those who are still in the affairs of worldly defilements and have not yet seen the truth, are the ones who can generate this great intention for the path. For example, noble son! On high and dry land, blue lotuses, hibiscus, and asarum flowers do not grow; only in low-lying, damp, and muddy fields do these flowers grow. Likewise, the Buddhadharma does not arise from emptiness and nihilism; it is in the midst of worldly defilements that sentient beings can generate the intention for the path. Because there is the intention for the path, the Buddhadharma arises. From accumulating merit as high as Mount Sumeru (the central mountain in Buddhist cosmology), one can also see others and generate the intention for the path, thus the Buddhadharma arises. According to this principle, it can be known that all worldly defilements are the seeds of the Tathagata (another name for the Buddha). Furthermore, just as a person who does not go deep into the great ocean cannot obtain a luminous pearl, so too, how can one who does not enter into the affairs of worldly defilements generate the intention for all wisdom?' The Venerable Mahakashyapa (one of the Buddha's principal disciples) said: 'Excellent, excellent! Manjushri, you have spoken well. Truly, as you say, worldly defilements are the seeds of the Tathagata. Is it only attachment to self-view that can generate the unsurpassed and truly enlightened path? Even with the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), one can still generate this great intention for the path and possess the Buddhadharma. Those who have already attained the state of Arhat (one who has attained Nirvana) as worthy ones, ultimately cannot generate the intention for the path again and possess the Buddhadharma. Just like a tree with rotten roots cannot benefit from the five pleasures, so too, if a disciple has cut off mixed practices, they will not find joy or benefit in the Buddhadharma and will no longer have aspirations. Therefore, ordinary people have the potential for reversal in the Buddhadharma, while disciples do not. Why is this so? Because ordinary people, upon hearing the Buddhadharma, can generate a great intention for the path and will not cut off the Three Jewels (Buddha, Dharma, and Sangha), while those disciples who hear the Buddhadharma, the ten powers (the ten powers of a Buddha), and the four fearlessnesses (the four kinds of fearlessness of a Buddha) throughout their lives, no longer have the intention to generate a great intention for the path.' Then, among the assembly, there was a Bodhisattva named Sarvasattvadarshana (Visible to All Beings), who asked the layman Vimalakirti (the central figure in the Vimalakirti Sutra): 'Layman! Where are your parents, wife, children, servants, and attendants? Who are your friends, relatives, and followers? All your elephants, horses, and carriages -------------------------------------------------------------------------------- ，皆何所在？”
Chinese
尔时，长者维摩诘答众像见，而说颂曰： “母智度无极， 父为权方便， 菩萨由是生， 得佛一切见。 乐法以为妻， 悲慈为男女， 奉谛以降调， 居则思空义。 学知一切尘， 其生随所欲， 上道为亲友， 觉意而不着。 我徒勇而果， 群从度无极， 四恩当女事， 乐以歌道德。 总持为苑囿， 觉华甚奇快， 厥实度知见， 彼树法林大。 八解之浴池， 正水满其渊， 净叶众如殖， 浴此无垢尘。 参驾五通驰， 大乘难过逾， 调御以道意， 八道坦忘忧。 相具以严容， 众好饰其姿， 惭愧免行成， 华鬘谓不疑。 七宝货之大， 求者兼与法， 得报利弘多， 随布分斯道。 守如禅解教， 无患清净道， 以是依诸佛， 常勇志不摇。 是食甘露者， 以解味为浆， 不慢不疑净， 戒品为涂香。 在彼众尘埃， 勇犍莫能胜， 降伏一切魔， 咸使至道场。 其于所堕生， 都已无惑根， 为现诸刹土， 将护度众尘。 供养亿如来， 奉诸三界将， 不我则为佛， 生辄务成养。 修治佛土净， 训化诸群生， 由是得最 现代汉语译本：‘他们都在哪里呢？’ 当时，长者维摩诘（Vimalakirti）为了让大众看见这些菩萨的庄严形象，于是说了这首偈颂： ‘母亲是智慧的无尽藏（智度无极），父亲是权巧方便（权方便）， 菩萨由此而生，获得佛陀的一切智慧（一切见）。 以喜爱佛法为妻子，以慈悲为儿女， 奉行真谛来调伏内心，安居时则思索空性的意义。 学习了解一切世间的现象（一切尘），他们的化身随心所欲， 以至高的佛道为亲友，觉悟真意而不执着。 我的弟子们勇敢而果决，跟随我的人都能达到解脱的彼岸（度无极）， 将报答四种恩情（四恩）当作女儿的职责，快乐地歌颂道德。 以总持（Dharani）为花园，觉悟之花非常奇妙美好， 它的果实是智慧的证悟，那片树林是广大的佛法森林。 八解脱（八解）的浴池，纯净的水充满其中， 清净的莲叶像树木一样茂盛，沐浴其中没有污垢。 乘坐五神通（五通）的车驾奔驰，大乘佛法难以超越， 用佛道的智慧来调御，八正道（八道）平坦而没有忧愁。 以佛的三十二相（相具）来庄严容貌，用各种美好的德行来修饰自身， 以惭愧心来避免恶行，以清净的信心作为华鬘。 用七宝来作为巨大的财富，对于求助者兼施财物和佛法， 得到的福报利益非常多，随着布施而分享佛道。 守护禅定和智慧的教导，没有忧患的清净之道， 因此依靠诸佛，永远勇敢而意志坚定。 这些人是食用甘露的人，以领悟佛法的滋味为饮料， 不傲慢、不怀疑，保持清净，以戒律作为涂香。 即使身处尘世之中，也勇敢坚强无人能胜， 降伏一切邪魔，使他们都能到达觉悟的道场。 他们对于所投生的处所，都已经没有迷惑的根源， 为了众生而示现各种佛国净土，守护并救度一切众生。 供养亿万如来（如来），侍奉三界（三界）的统帅， 不为自己而只为成佛，每次转生都致力于成就众生的福祉。 修缮清净的佛国净土，教化所有的众生，由此获得最
English
English version: 'Where are they all?' At that time, the elder Vimalakirti, in order to allow the assembly to see the majestic forms of these Bodhisattvas, spoke the following verse: 'Mother is the boundless wisdom (智度无极, Zhi Du Wu Ji), father is skillful means (权方便, Quan Fang Bian), Bodhisattvas are born from this, attaining all the Buddha's wisdom (一切见, Yi Qie Jian). Taking delight in the Dharma as wife, compassion and kindness as children, Practicing the truth to tame the mind, dwelling while contemplating the meaning of emptiness. Learning to understand all worldly phenomena (一切尘, Yi Qie Chen), their manifestations are as they wish, Taking the supreme Buddha-way as friends, awakening to the true meaning without attachment. My disciples are brave and resolute, those who follow me can all reach the shore of liberation (度无极, Du Wu Ji), Taking repaying the four kindnesses (四恩, Si En) as the duty of a daughter, joyfully singing the praises of morality. Taking Dharani (总持, Zong Chi) as a garden, the flowers of awakening are extremely wonderful and beautiful, Its fruit is the realization of wisdom, that forest is a vast Dharma forest. The bathing pool of the eight liberations (八解, Ba Jie), pure water fills its depths, Pure lotus leaves are as lush as trees, bathing in it without defilement. Riding the chariot of the five supernormal powers (五通, Wu Tong) to gallop, the Mahayana Dharma is difficult to surpass, Using the wisdom of the Buddha-way to tame, the Eightfold Path (八道, Ba Dao) is smooth and without sorrow. Using the thirty-two marks of the Buddha (相具, Xiang Ju) to adorn the appearance, using various beautiful virtues to adorn oneself, Using shame and remorse to avoid evil deeds, using pure faith as a garland. Using the seven treasures as great wealth, giving both material goods and the Dharma to those who seek help, The blessings and benefits received are very great, sharing the Buddha-way with generosity. Guarding the teachings of meditation and wisdom, the pure path without worry, Therefore relying on all the Buddhas, forever brave and steadfast in will. These people are those who eat nectar, taking the taste of understanding the Dharma as a drink, Not arrogant, not doubtful, maintaining purity, taking the precepts as fragrant ointment. Even when in the midst of the dust of the world, they are brave and strong, and no one can defeat them, Subduing all demons, causing them all to reach the place of enlightenment. For the places where they are born, they already have no roots of delusion, For the sake of sentient beings, they manifest various Buddha lands, protecting and saving all sentient beings. Making offerings to billions of Tathagatas (如来, Ru Lai), serving the leaders of the Three Realms (三界, San Jie), Not for themselves but only for becoming a Buddha, each rebirth is dedicated to accomplishing the well-being of sentient beings. Repairing and purifying the pure Buddha lands, teaching and transforming all sentient beings, thereby obtaining the most
Chinese
刹， 无人人所行。 一切民萌类， 声响及众变， 一时能尽现， 菩萨乐精进。 邪行为顺现， 随欲牵致来， 方便度无极， 一切示轨仪。 为现胜言教， 示身终如死， 祐化诸人物， 于幻法不殆。 现劫尽干烧， 更始生地形， 众人有常想， 照令知无常。 正使或亿千， 出之一邑里， 能悉为空舍， 安诸施以道。 如有禁咒语， 险谷若干辈， 皆为到彼度， 菩萨无所畏。 世间众道术， 一切从而学， 非以随疑见， 因之解人惑。 或作日月天， 或为梵中尊， 为地主以德， 为风神亦然。 劫中有疾疫， 为之设医药， 勤恤护养安， 除病消诸毒。 劫中设饥馑， 则施食与浆， 前救彼饥渴， 却以法语人。 劫中若兵起， 己为作慈利， 化之以不诤， 兆民得休济。 若于大战中， 则我得臣众， 恒协用和安， 菩萨力势强。 至于有狱刑， 佛土不可胜， 辄至到于彼， 趣使众庶宁。 所往方教化， 五道遍分明， 一切生索现， 此为菩萨生。 在欲示饶有， 现舍而行禅， 能禁制魔首， 莫知孰执焉。 火中生莲荷， 现代汉语译本 刹（kṣaṇa，极短的时间），无人能及菩萨所行。 一切众生，世间万物的声音和变化， 菩萨都能一时尽现，乐于精进修行。 将邪行转化为顺应正道的示现，随众生的欲望引导他们前来， 以无尽的方便法门度化，为一切众生展示行为的规范。 为了示现殊胜的言教，示现身体的终结如同死亡， 保佑教化众人，于幻化的世间法中不迷失。 示现劫末的干旱焚烧，以及新的世界地形的开始， 众人常执着于永恒的假象，菩萨照亮他们，令知晓世事无常。 即使有成千上万的菩萨，出自同一个村落， 也能将一切化为空性的居所，以正道安置所有的布施。 如同拥有禁咒语，面对险峻的山谷， 都能到达彼岸度化众生，菩萨毫无畏惧。 世间所有的道术，菩萨都学习， 并非随从疑惑的见解，而是因此解除人们的迷惑。 有时化作太阳和月亮，有时成为梵天中的尊者， 作为土地的主人以德行治理，也化作风神。 劫中有疾病瘟疫，菩萨为他们设置医药， 勤劳地照顾和安抚，消除疾病和各种毒害。 劫中出现饥荒，就施舍食物和饮料， 先拯救他们的饥渴，然后用佛法教化他们。 劫中如果发生战争，菩萨就以慈悲利益众生， 用不争斗来化解，使百姓得到安宁。 如果在大的战争中，我就能得到臣民， 总是协同使用和平安宁的方法，菩萨的力量强大。 即使在监狱刑罚的地方，佛的国土也无处不在， 总是到达那里，使民众安宁。 所前往的地方都进行教化，五道轮回的道理都分说明白， 一切众生的生老病死都示现出来，这就是菩萨的化身。 身处欲望之中，示现富饶，又示现舍弃而行禅定， 能禁制魔王，却没有人知道是谁在执掌。 在火中生长莲花，