English
English version: No one can truly attain it (the Buddha-way). Therefore, know that there is no actual 'attainment'. Vimalakirti (Vimalakirti, a lay bodhisattva) manifested his far-reaching virtues, causing Sariputra (Sariputra, one of the Buddha's ten great disciples) to cease arguing and to generate admiration and longing in his heart. Chapter on the Buddha-way Manjusri Bodhisattva (Manjusri, the symbol of wisdom) transforms beings in the cycle of birth and death, experiencing both good and evil, and cultivating from afflictions. It can be understood that (the Bodhisattva) can accomplish something even in evil deeds. Therefore, (Manjusri Bodhisattva) asks: 'How can one attain thorough understanding of the Buddha-way?' Vimalakirti answers: 'Acting together with others in doing evil, walking on the wrong path, yet having no defilement in the inner mind, guiding (others) with the right Dharma, this is called attaining thorough understanding of the Buddha-way.' (Manjusri Bodhisattva) asks: 'Being the same as the mundane, one should be defiled. Why is it that walking on the wrong path does not result in evil?' (Vimalakirti) answers: 'Evil arises from the mind, not from external matters. Although the same as (evil people), there is no anger or resentment in the inner mind.' Therefore, one is not defiled by the mundane. To transform beings, one is born in the three evil realms (hell, hungry ghosts, animals), not summoned by karmic debts. Manifesting the cultivation of good deeds in the realms of form and formlessness is to regulate beings. One does not cultivate because of seeking superiority. Manifesting the practice of the three poisons of greed, hatred, and delusion, while inwardly possessing the three virtues of Dharmakaya, Prajna, and liberation. Showing the practice of the six flaws of stinginess, breaking precepts, anger, laziness, distraction, and ignorance, while inwardly understanding the six paramitas (methods of reaching the other shore) of generosity, discipline, patience, diligence, meditation, and wisdom. From manifesting flattery and falsehood to expounding the teachings of great compassion, manifesting the practice of evil dharmas, the Small Vehicle (Sravakayana and Pratyekabuddhayana) is completely different from the Great Vehicle (Bodhisattvayana), and can also be called evil. Starting from manifesting entering poverty, one manifests being the same as the two results of good and evil, but in reality, one does not do evil. Evil salvation should only be speaking of evil Nirvana. The Buddha speaks of Nirvana to transform beings. The above explains that no one can attain thorough understanding of the Buddha-way; one must experience both good and evil. Transforming good beings, allowing them to cultivate the Great Vehicle, can produce wonderful fruits, and this is the Tathagata-seed (the seed of becoming a Buddha). If one is the same as them, then one is a person who walks on the wrong path and attains thorough understanding of the Buddha-way.' Various different names. Now, (I) ask: 'People with the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) and wrong views, who have had no good deeds in the past, what serves as the Tathagata-seed?' Manjusri (Bodhisattva) answers: 'Those who have a body as a seed take the view of self (believing the body to be real) as the seed, and even the sixty-two views (various wrong views), all afflictions are Buddha-seeds.' Whenever a seed is mentioned, the seed must be destroyed for its fruit to grow. Afflictions must be destroyed for the mind of the Great Vehicle to arise and become a Buddha-seed. In the law of dependent origination, seeds are mentioned, so afflictions and views are called seeds. What does this mean? (This is) doubting their heavy delusion, how can they develop the mind of the Great Vehicle and understand doubts later? The Two Vehicles (Sravakayana and Pratyekabuddhayana) are worldly good, why can't they develop (the mind of the Great Vehicle) and understand the meaning? Since afflictions are heavy, suffering through countless kalpas, the feeling of joy is deep, and turning away from suffering is even more severe. Hearing about the Great Vehicle and attaining the ultimate joy, they will develop (the mind of the Great Vehicle). --------------------------------------------------------------------------------
Chinese
心愿获斯果。二乘粗惑永亡。三界苦尽寂灭。自安不能发方外之心。若见无为空理入小乘位者。不能发菩提心下。三譬。初二与凡夫作喻。后一与二乘作喻。高原不生莲花卑漯淤泥乃生此花。二乘见第一义空入小乘正位者。毕竟不能发心。至欲形取凡夫。烦恼泥中能生大乘心花。又如殖种于空终不得生粪坏之地乃能兹茂。入无为空理证小乘正位者。不生大乘佛法。凡夫起我见如须弥犹发心名佛法矣。是二乘不发。凡夫能发。故一切烦恼为如来种。不下巨海不能得无价宝。二乘不能发菩提心故。不能得如来大果之宝。故迦叶致叹。善哉快说斯语所如实如所言。烦恼及业恶中之尤为如来种。而我声闻不任发心。根败之士。绝于五欲。我等亦尔。文殊师利凡夫常有反复而声闻无也。所以知凡夫有反复声闻无者何。广劫以来迳涉生死无不值圣说法。曾发大乘菩提之心。但中间忘本所习。今遇发心还顺大乘。故言反复。声闻得出世。于大乘绝分。不归本习。故言无反复也。普现色身问居士。室内无父母妻子乃至童仆。故由上空室而有象马等因问。广及说偈。智度为母方便等为父。何以名此二惠为父母。三世导师皆从二惠生。一切种智得为父母之义。喜心顺己若妻。慈悲外向为女。善心干正为男。心安寂灭理为舍。尘劳众生从己为 现代汉语译本 心愿获得这样的果报。二乘（声闻乘和缘觉乘）永远灭除了粗重的迷惑，三界（欲界、色界、无色界）的痛苦完全止息，进入寂灭的境界。自身安于这种状态，就不能发起方外（佛国净土）的弘大志愿。如果见到无为的空性真理而进入小乘果位的人，就不能发起菩提心。 下面用三个比喻来说明。最初两个比喻是与凡夫相比，后一个比喻是与二乘相比。高原上不生长莲花，只有在低洼的淤泥中才能生长这种花。二乘见到第一义空而进入小乘正位的人，毕竟不能发起菩提心，甚至还不如凡夫，因为凡夫在烦恼的泥土中能生长出大乘的心花。又如把种子种在空中，终究不能生长，只有在粪土败坏的土地上才能茂盛。进入无为空性真理而证得小乘正位的人，不能生长大乘佛法。凡夫即使生起像须弥山一样大的我见，仍然可以发菩提心，这可以称之为佛法了。所以说二乘不能发菩提心，而凡夫却能发菩提心。因此，一切烦恼都是如来的种子。不下到深巨的大海中，就不能得到无价的宝物。二乘不能发起菩提心，所以不能得到如来大果的宝藏。所以迦叶赞叹说：‘说得真好啊！说得真快啊！所说的话真实不虚，烦恼和恶业中最严重的，都是如来的种子。而我们声闻却不能发起菩提心，就像根已经坏死的树木一样，断绝了五欲。我们也是这样。’ 文殊师利菩萨说，凡夫常常有反复，而声闻却没有反复。凭什么知道凡夫有反复而声闻没有反复呢？因为从久远劫以来，经历生死轮回，没有不遇到圣人说法的，曾经发起过大乘菩提之心，只是中间忘记了最初所学的，现在遇到发心，又顺应了大乘，所以说有反复。声闻已经得出世的果位，与大乘断绝了缘分，不回归最初所学的，所以说没有反复。 普现色身菩萨问维摩诘居士，室内没有父母妻子，乃至童仆，所以由空室而有象马等因缘而问，广泛地说了偈语。智慧（般若）是母亲，方便等是父亲。为什么称这两种智慧为父母呢？因为三世的导师都是从这两种智慧中产生的，一切种智（佛的智慧）因此可以称为父母的意义。喜悦的心顺从自己，就像妻子。慈悲向外散发，就像女儿。善心刚强正直，就像儿子。心安住在寂灭的真理中，就像家舍。尘劳的众生跟随自己，就像...
English
English version The wish obtains such a result. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) eternally eliminate gross delusions, the suffering of the three realms (Desire Realm, Form Realm, Formless Realm) completely ceases, and one enters the state of tranquility and extinction. Being content with this state, one cannot generate the grand aspiration for what is beyond (the Pure Land of the Buddhas). If one sees the truth of non-active emptiness and enters the position of the Small Vehicle, one cannot generate Bodhicitta (the mind of enlightenment). The following uses three metaphors to illustrate. The first two metaphors are compared with ordinary people, and the last metaphor is compared with the two vehicles. Lotuses do not grow on high plateaus; only in low-lying muddy areas do these flowers grow. Those who see the emptiness of the first principle and enter the correct position of the Small Vehicle ultimately cannot generate Bodhicitta, not even as well as ordinary people, because ordinary people can grow the flower of the Mahāyāna mind in the mud of afflictions. Furthermore, just as planting seeds in the air will never result in growth, only in the land of dung and decay can they flourish. Those who enter the truth of non-active emptiness and attain the correct position of the Small Vehicle cannot grow the Mahāyāna Dharma. Even if an ordinary person generates a self-view as large as Mount Sumeru, they can still generate Bodhicitta, which can be called the Buddha-dharma. Therefore, the two vehicles cannot generate Bodhicitta, while ordinary people can. Thus, all afflictions are the seeds of the Tathāgata. If one does not descend into the deep ocean, one cannot obtain priceless treasures. The two vehicles cannot generate Bodhicitta, so they cannot obtain the treasure of the great fruit of the Tathāgata. Therefore, Kāśyapa exclaimed: 'Excellent! Well said! What is said is true and as it is. The most severe of afflictions and evil karma are the seeds of the Tathāgata. But we Śrāvakas are incapable of generating Bodhicitta, like trees whose roots have rotted, cut off from the five desires. We are the same.' Mañjuśrī Bodhisattva said that ordinary people often have reversals, while Śrāvakas do not. How do we know that ordinary people have reversals while Śrāvakas do not? Because from countless eons, traversing the cycle of birth and death, they have never failed to encounter sages teaching the Dharma, and they have generated the mind of Mahāyāna Bodhicitta. However, in the middle, they forgot what they initially learned. Now, when they encounter the generation of Bodhicitta, they again follow the Mahāyāna, so it is said that they have reversals. Śrāvakas have already attained the fruit of liberation from the world and have severed their connection with the Mahāyāna, not returning to what they initially learned, so it is said that they have no reversals. Pūrṇabhadra Bodhisattva asked the layman Vimalakīrti, 'There are no parents, wives, or even servants in the room.' Therefore, he asked because of the causes and conditions of elephants and horses in the empty room, and extensively spoke verses. Wisdom (Prajñā) is the mother, and skillful means (Upāya) are the father. Why are these two wisdoms called parents? Because the guides of the three worlds are all born from these two wisdoms, and all-knowing wisdom (the wisdom of the Buddha) can therefore be called the meaning of parents. A joyful heart that follows oneself is like a wife. Compassion that radiates outward is like a daughter. A virtuous heart that is strong and upright is like a son. A mind that dwells in the truth of tranquility and extinction is like a home. Sentient beings of defilement follow oneself, like... --------------------------------------------------------------------------------
Chinese
转名弟子。智识成人由道品成佛六度行俱为侣。四摄人为伎。颂法音为歌咏。都是所问事。总持以下讫胜幡建道场。多是所不同事。虽知无起灭以下广上方便惠。非不有空智。意在成方便惠也。 入不二法门品 此品广上实知不二是第一义。空理能通十地行到寂灭菩提故名不二法门。亦可。以生灭等法为入不二法门。又明甚深之理。自非详辨无以得显。欲令随缘说之。生灭二性解生灭无决定性。得无生法忍。是为入不二法门。入者解也。但执情不闻所明理。一德首所计。妙主常我身及万法我所。我既无性。其所安在。受不受者。取相不取相。亦如毗昙受心不受心。无取无舍者。无取舍之定性。无作者无受起作之性。无行无受心之行。若悟法本空二俱无性无得无行。是为入不二法门。德顶计。垢净为二者。有为秽等为垢。秽灭事尽。名尽为净。垢性既无。净性安在。一顺于不二之灭。是为入不二法门。动念为二者。惑心微起名动。是识阴想染著名念。是想阴为二。无动无识。在于根无念。无一相念。假名法无分别者。无识想分别假实之法。解二性空。即入不二法门。计一相是有无相为无。或者闻一取一空相。闻无则着无相。故为二也。二俱无性故言一相即无相。计罪福果为二。罪果名缚。福果名解。计。世 现代汉语译本： 转名弟子（皈依佛法的弟子）。智识成熟的人通过修习道品（三十七道品）成就佛果，六度（布施、持戒、忍辱、精进、禅定、智慧）的修行是他们的伴侣。四摄法（布施、爱语、利行、同事）是他们度化众生的手段。歌颂佛法的声音是他们的歌咏。这些都是所要询问的事情。从总持（陀罗尼）以下到建立殊胜的法幢道场，大多是不同的事情。虽然知道没有生起和灭亡，以下广泛地阐述方便智慧，并非没有空性智慧，意图在于成就方便智慧。 《入不二法门品》 此品广泛地阐述了真正了知不二是第一义谛。空性的道理能够贯通十地（菩萨修行的十个阶段），最终到达寂灭菩提，因此称为不二法门。也可以说，以生灭等法作为进入不二法门的方法。又阐明了甚深的道理，如果不是详细辨析就无法显现。想要让他们随顺因缘来说明。生灭二性的理解是，生灭没有决定的自性，从而证得无生法忍（对诸法不生不灭的深刻理解）。这就是进入不二法门。‘入’的意思是理解。只是执着于情见，不听闻所阐明的道理。一德首（一种外道）所计较的，妙主常我身以及万法都是我所拥有的。既然‘我’没有自性，那么‘我所’又在哪里呢？接受与不接受，取相与不取相，也像毗昙宗（说一切有部）所说的受心与不受心。没有取也没有舍，是没有取舍的决定自性。没有作者，也没有承受生起造作的自性。没有行，也没有承受心的行。如果领悟到法的本性是空，那么二者都没有自性，没有获得也没有修行。这就是进入不二法门。德顶（一种外道）所计较的，垢与净是二。有为的秽物等是垢，秽物灭尽，名称为尽，尽为净。垢的自性既然没有，那么净的自性又在哪里呢？一切都顺应于不二的寂灭，这就是进入不二法门。动念为二，迷惑的心稍微生起称为动，这是识阴（五蕴之一）的想，染着而著名为念，这是想阴（五蕴之一），是为二。没有动也没有识，在于根源上没有念，没有一相的念。假名法没有分别，是没有识想分别假实之法。理解二性的空性，就进入了不二法门。计较一相是有，无相为无。或者听闻‘一’就执取‘一’的空相，听闻‘无’就执着于无相，所以成为二。二者都没有自性，所以说一相就是无相。计较罪福果报为二，罪的果报名称为束缚，福的果报名称为解脱。计较世间