English
English version: ‘Does a Bodhisattva act in non-virtuous ways?’ The answer is: ‘If a Bodhisattva engages in the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed) without anger or resentment; even in hell, they are without defilement of sins; even reborn as an animal, they are without ignorance, arrogance, or other faults; even in the realm of hungry ghosts, they are complete with merits; even walking the path of sensual desire, they do not consider it superior. They demonstrate the act of greed, yet are detached from all attachments; they demonstrate the act of anger, yet have no resentment or animosity towards any sentient beings; they demonstrate the act of ignorance, yet use wisdom to tame their minds. They demonstrate stinginess, yet give away all internal and external possessions, not even sparing their own lives; they demonstrate breaking precepts, yet abide in pure precepts, even fearing the smallest offense; they demonstrate anger, yet are always compassionate and patient; they demonstrate laziness, yet diligently cultivate merits; they demonstrate a distracted mind, yet constantly remember meditation; they demonstrate ignorance, yet understand both worldly and transcendental wisdom; they demonstrate flattery and deceit, yet skillfully use expedient means, following the meaning of the scriptures; they demonstrate arrogance, yet treat sentient beings like bridges; they demonstrate all kinds of afflictions, yet their minds are always pure; they demonstrate entering the path of demons, yet follow the wisdom of the Buddha, not following other teachings; they demonstrate entering the path of Sravakas (hearers), yet speak the Dharma that has never been heard to sentient beings; they demonstrate entering the path of Pratyekabuddhas (solitary Buddhas), yet accomplish great compassion and teach sentient beings; they demonstrate poverty, yet have precious hands, with endless merits; they demonstrate physical deformities, yet possess all the auspicious marks and qualities to adorn themselves; they demonstrate entering ** (a low caste), yet are born into the lineage of the Buddha, possessing all merits; they demonstrate being weak and ugly, yet obtain the body of Narayana (Vajra-holder), pleasing to all sentient beings; they demonstrate old age and sickness, yet forever cut off the root of illness and transcend the fear of death; they demonstrate having possessions, yet constantly observe impermanence, truly without any greed; they demonstrate having wives and concubines, yet are always far from the mud of the five desires; they demonstrate being dull-witted, yet accomplish eloquence, upholding all Dharma without loss; they demonstrate entering heretical paths, yet use the right path to liberate all sentient beings; they demonstrate universally entering all paths, yet cut off the causes and conditions of those paths; they demonstrate entering Nirvana, yet do not cease from birth and death. Manjushri (symbol of wisdom)! If a Bodhisattva can act in non-virtuous ways like this, this is to understand the Buddha's path.’ Then, Vimalakirti (name of a lay Bodhisattva) asked Manjushri (symbol of wisdom): -------------------------------------------------------------------------------- 师利：“何等为如来种？”
Chinese
文殊师利言：“有身为种，无明有爱为种，贪恚痴为种，四颠倒为种，五盖为种，六入为种，七识处为种，八邪法为种，九恼处为种，十不善道为种。以要言之，六十二见及一切烦恼，皆是佛种。” 曰：“何谓也？” 答曰：“若见无为入正位者，不能复发阿耨多罗三藐三菩提心；譬如高原陆地，不生莲华，卑湿淤泥乃生此华；如是见无为法入正位者，终不复能生于佛法；烦恼泥中，乃有众生起佛法耳！又如殖种于空，终不得生！粪壤之地，乃能滋茂。如是入无为正位者，不生佛法；起于我见如须弥山，犹能发于阿耨多罗三藐三菩提心，生佛法矣！是故当知，一切烦恼，为如来种。譬如不下巨海，不能得无价宝珠。如是不入烦恼大海，则不能得一切智宝。” 尔时大迦叶叹言：“善哉，善哉！文殊师利！快说此语。诚如所言，尘劳之畴为如来种；我等今者，不复堪任发阿耨多罗三藐三菩提心，乃至五无间罪，犹能发意生于佛法，而今我等永不能发。譬如根败之士，其于五欲不能复利。如是声闻诸结断者，于佛法中无所复益，永不志愿。是故，文殊师利！凡夫于佛法有返复，而声闻无也。所以者何？凡夫闻佛法，能起无上道心，不断三宝。正使声闻终身闻佛法， 师利（Śāriputra）：‘什么是如来（Tathāgata）的种子？’ 文殊师利（Mañjuśrī）说：‘有身为种子，无明（Avidyā）和爱（Tṛṣṇā）为种子，贪（Rāga）、嗔（Dveṣa）、痴（Moha）为种子，四颠倒（Viparyāsa）为种子，五盖（Pañca Nīvaraṇāni）为种子，六入（Ṣaḍāyatana）为种子，七识处（Saptavijñānasthiti）为种子，八邪法（Aṣṭāṅgamārga）为种子，九恼处（Nava Āghātavastūni）为种子，十不善道（Daśākuśalakarmapatha）为种子。总而言之，六十二见（Brahmajāla-sutta）及一切烦恼，都是佛种。’ （师利）问：‘这是什么意思呢？’ （文殊师利）答道：‘如果见到无为法（Asaṃskṛta）而入于正位（Samāhita），就不能再发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta）；譬如高原陆地，不能生长莲花，只有卑湿的淤泥才能生长此花；如此，见到无为法而入于正位的人，终究不能再生出佛法；只有在烦恼的泥土中，才能有众生生起佛法！又如将种子种在空中，终究不能生长！只有在粪壤之地，才能滋养茂盛。如此，入于无为正位的人，不能生出佛法；生起如须弥山（Sumeru）般巨大的我见（Ātmadrsti），尚且能发起阿耨多罗三藐三菩提心，生出佛法！所以应当知道，一切烦恼，都是如来的种子。譬如不潜入巨海，就不能得到无价宝珠。如此，不进入烦恼的大海，就不能得到一切智宝。’ 这时，大迦叶（Mahākāśyapa）赞叹道：‘善哉，善哉！文殊师利！说得太好了。确实如你所说，尘劳的范畴是如来的种子；我们现在，不再堪能发起阿耨多罗三藐三菩提心，乃至犯下五无间罪（Pañcānantarya），尚且能发起意念生出佛法，而现在我们永远不能发起。譬如根器败坏的人，对于五欲（Pañcakāmaguṇāḥ）不能再有利乐。如此，声闻（Śrāvaka）断除诸结的人，对于佛法中没有什么利益，永远没有志愿。所以，文殊师利！凡夫对于佛法有反复，而声闻没有。为什么呢？凡夫听闻佛法，能生起无上道心，不断绝三宝（Triratna）。即使声闻终身听闻佛法，’
English
Śāriputra: 'What are the seeds of the Tathāgata?' Mañjuśrī said: 'Having a body is the seed, ignorance (Avidyā) and craving (Tṛṣṇā) are the seeds, greed (Rāga), hatred (Dveṣa), and delusion (Moha) are the seeds, the four inversions (Viparyāsa) are the seeds, the five coverings (Pañca Nīvaraṇāni) are the seeds, the six entrances (Ṣaḍāyatana) are the seeds, the seven abodes of consciousness (Saptavijñānasthiti) are the seeds, the eight wrong practices (Aṣṭāṅgamārga) are the seeds, the nine grounds of resentment (Nava Āghātavastūni) are the seeds, and the ten unwholesome paths (Daśākuśalakarmapatha) are the seeds. In short, the sixty-two views (Brahmajāla-sutta) and all afflictions are the seeds of Buddhahood.' (Śāriputra) asked: 'What does this mean?' (Mañjuśrī) replied: 'If one sees the unconditioned (Asaṃskṛta) and enters the right position (Samāhita), one cannot again generate the mind of Anuttarā-samyak-saṃbodhi-citta; just as a lotus flower does not grow on high, dry land, but only grows in low, damp mud; likewise, one who sees the unconditioned and enters the right position will ultimately not be able to generate the Buddhadharma; only in the mud of afflictions can sentient beings arise the Buddhadharma! Furthermore, just as planting seeds in the sky will ultimately not produce growth! Only in the soil of manure can it flourish. Likewise, one who enters the right position of the unconditioned cannot generate the Buddhadharma; even if one generates a self-view (Ātmadrsti) as great as Mount Sumeru (Sumeru), one can still generate the mind of Anuttarā-samyak-saṃbodhi-citta and generate the Buddhadharma! Therefore, you should know that all afflictions are the seeds of the Tathāgata. For example, if one does not descend into the great ocean, one cannot obtain priceless pearls. Likewise, if one does not enter the great ocean of afflictions, one cannot obtain the treasure of all wisdom.' At that time, Mahākāśyapa exclaimed: 'Excellent, excellent! Mañjuśrī! You have spoken well. Truly, as you say, the realm of defilements is the seed of the Tathāgata; we are now no longer capable of generating the mind of Anuttarā-samyak-saṃbodhi-citta, even committing the five heinous crimes (Pañcānantarya) can still generate the intention to produce the Buddhadharma, but now we can never generate it. For example, a person with ruined faculties can no longer benefit from the five desires (Pañcakāmaguṇāḥ). Likewise, a Śrāvaka (Śrāvaka) who has severed all fetters has no further benefit in the Buddhadharma and has no aspiration. Therefore, Mañjuśrī! Ordinary people have reversals in the Buddhadharma, but Śrāvakas do not. Why is this? Ordinary people who hear the Buddhadharma can generate the supreme mind of enlightenment and do not cut off the Three Jewels (Triratna). Even if Śrāvakas hear the Buddhadharma for their entire lives,' -------------------------------------------------------------------------------- 力、无畏等，永不能发无上道意。”
Chinese
尔时会中有菩萨，名普现色身，问维摩诘言：“居士！父母妻子、亲戚眷属、吏民知识，悉为是谁？奴婢僮仆、象马车乘，皆何所在？” 于是维摩诘以偈答曰： “智度菩萨母， 方便以为父， 一切众导师， 无不由是生。 法喜以为妻， 慈悲心为女， 善心诚实男， 毕竟空寂舍。 弟子众尘劳， 随意之所转， 道品善知识， 由是成正觉。 诸度法等侣， 四摄为伎女， 歌咏诵法言， 以此为音乐。 总持之园苑， 无漏法林树， 觉意净妙华， 解脱智慧果。 八解之浴池， 定水湛然满， 布以七净华， 浴此无垢人。 象马五通驰， 大乘以为车， 调御以一心， 游于八正路。 相具以严容， 众好饰其姿， 惭愧之上服， 深心为华鬘。 富有七财宝， 教授以滋息， 如所说修行， 回向为大利。 四禅为床座， 从于净命生， 多闻增智慧， 以为自觉音。 甘露法之食， 解脱味为浆， 净心以澡浴， 戒品为涂香。 摧灭烦恼贼， 勇健无能逾， 降伏四种魔， 胜幡建道场。 虽知无起灭， 示彼故有生， 悉现诸 现代汉语译本： ‘如果内心充满力量、无畏等等，就永远不可能发起追求无上菩提的心。’ 这时，法会中有一位菩萨，名叫普现色身（普遍显现各种身形），他问维摩诘（Vimalakirti）说：‘居士！你的父母妻子、亲戚眷属、官吏百姓和朋友熟人，都是些什么人？你的奴婢仆人、象马车乘，又都在哪里呢？’ 于是，维摩诘（Vimalakirti）用偈语回答说： ‘般若智慧是菩萨的母亲，方便法门是菩萨的父亲，一切众生的导师，没有不是从这里产生的。 法喜是我的妻子，慈悲心是我的女儿，善良诚实是我的儿子，毕竟空寂是我的家舍。 弟子们就像尘土一样众多，随顺着各种因缘而流转，道品是我的善知识，依靠它们成就正觉。 诸波罗蜜（Paramita）法如同伴侣，四摄法如同歌舞伎女，歌唱吟诵佛法真言，以此作为音乐。 总持（Dharani）是我的花园，无漏法是我的森林树木，觉悟之意是清净美妙的鲜花，解脱智慧是我的果实。 八解脱是我的浴池，禅定之水清澈盈满，用七净华来铺设，让没有垢染的人沐浴其中。 象马以五神通奔驰，大乘佛法是我的车乘，用一心来调御，在八正道上游历。 以三十二相来庄严我的容貌，用八十种好来修饰我的身姿，惭愧心是我的上等衣服，深切的愿心是我的华丽花鬘。 拥有信等七种财宝，用佛法教授来滋养增长，如所说的那样修行，将功德回向给众生，就是最大的利益。 四禅是我的床座，从清净的生命中产生，广博的闻法增长智慧，以此作为自我觉悟的声音。 甘露法是我的食物，解脱之味是我的饮料，用清净心来洗浴，戒律品行是我的涂身香。 摧毁消灭烦恼贼，勇猛强健无人能胜过，降伏四种魔，竖立起胜利的旗帜，建立起菩提道场。 虽然明知一切法没有生灭，但为了教化众生，示现出生，普遍显现各种'
English
English version: ‘If one is full of strength, fearlessness, and so on, one can never generate the mind for unsurpassed enlightenment (Anuttara-samyak-sambodhi).’ At that time, there was a Bodhisattva in the assembly named Universal Manifestation of Form (Puxian Seshen), who asked Vimalakirti (Weimojie): ‘Layman! Who are your parents, wife, children, relatives, and acquaintances among officials and common people? Where are your slaves, servants, elephants, horses, and carriages?’ Thereupon, Vimalakirti (Weimojie) answered in verse: ‘Wisdom (Prajna) is the Bodhisattva’s mother, skillful means (Upaya) is the father; all the guides of beings are born from these. The joy of Dharma is my wife, compassion is my daughter, a good and honest heart is my son, ultimate emptiness is my dwelling. Disciples are like dust, turning according to circumstances; the factors of enlightenment (Bodhipaksa-dharmas) are my good friends, through them, I attain perfect enlightenment. The perfections (Paramitas) are my companions, the four means of attraction (Samgraha-vastus) are my dancing girls, singing and reciting the words of the Dharma, I use this as music. The garden of retentive memory (Dharani), the forest of undefiled Dharma trees, the pure and wonderful flowers of awakening, the fruit of liberation and wisdom. The bathing pool of the eight liberations (vimoksas), the water of samadhi is clear and full, spread with the seven pure lotus flowers, the stainless ones bathe in it. Elephants and horses gallop with the five supernormal powers (Abhijnas), the Great Vehicle (Mahayana) is my carriage, I control it with one mind, and travel on the Eightfold Noble Path. The marks and characteristics adorn my appearance, the minor marks embellish my form, shame and remorse are my upper garments, a profound mind is my garland. Rich in the seven treasures, I nourish and increase them with teachings, practicing as taught, dedicating the merit is the greatest benefit. The four dhyanas are my bed and seat, born from a pure life, much learning increases wisdom, I use this as the sound of self-awakening. The food of ambrosia Dharma, the taste of liberation is my drink, I bathe with a pure mind, the precepts are my fragrant ointment. Destroying the thieves of afflictions, brave and strong, none can surpass me, subduing the four maras, I raise the victory banner, establishing the Bodhi-mandala. Although knowing there is no arising or ceasing, I show them that there is birth, universally manifesting all'