維摩詰所說經佛道品第八
Chapter 8 on the Buddha Path
爾時文殊師利問維摩詰言：「菩薩云何通達佛道？」
At that time, Manjushri asked Vimalakirti, "How does a bodhisattva realize the path of a buddha?"
維摩詰言：「若菩薩行於非道，是為通達佛道。」
Vimalakīrti said: "If a bodhisattva walks the path of non-truth, this is how they come to understand the Buddha’s path."
又問：「云何菩薩行於非道？」
The bodhisattva then asked, "How does a bodhisattva practice on a non-path?"
答曰：「若菩薩行五無間，而無惱恚；至于地獄，無諸罪垢；至于畜生，無有無明、憍慢等過；至于餓鬼，而具足功德；行色、無色界道，不以為勝。示行貪欲，離諸染著；示行瞋恚，於諸眾生無有恚閡；示行愚癡，而以智慧調伏其心；示行慳貪，而捨內外所有，不惜身命；示行毀禁，而安住淨戒，乃至小罪猶懷大懼；示行瞋恚，而常慈忍；示行懈怠，而懃修功德；示行亂意，而常念定；示行愚癡，而通達世間、出世間慧；示行諂偽，而善方便隨諸經義；示行憍慢，而於眾生猶如橋梁；示行諸煩惱，而心常清淨；示入於魔，而順佛智慧，不隨他教；示入聲聞，而為眾生說未聞法；示入辟支佛，而成就大悲，教化眾生；示入貧窮，而有寶手，功德無盡；示入形殘，而具諸相好，以自莊嚴；示入下賤，而生佛種姓中，具諸功德；示入羸劣醜陋，而得那羅延身，一切眾生之所樂見；示入老病，而永斷病根，超越死畏；示有資生，而恒觀無常，實無所貪；示有妻妾采女，而常遠離五欲淤泥；現於訥鈍，而成就辯才，總持無失；示入邪濟，而以正濟度諸眾生；現遍入諸道，而斷其因緣；現於涅槃，而不斷生死。文殊師利！菩薩能如是行於非道，是為通達佛道。」
The Buddha replied: "If a bodhisattva commits the five heinous acts yet feels no anger or distress; enters hell yet remains free from fault or defilement; takes birth as an animal yet is without ignorance, arrogance, or similar faults; becomes a hungry ghost yet is fully endowed with merit; walks the path of the form and formless realms yet does not see this as superior; outwardly displays greed yet has no attachment; outwardly displays anger yet harbors no resentment toward beings; outwardly displays ignorance yet tames the mind with wisdom; outwardly displays stinginess yet gives away all possessions, inner and outer, even sacrificing life itself; outwardly breaks precepts yet abides peacefully in pure discipline, fearing even the slightest offense; outwardly gives in to anger yet always dwells in kindness and forbearance; outwardly appears lazy yet diligently cultivates virtue; outwardly seems distracted yet is always settled in mindfulness; outwardly appears foolish yet clearly understands both worldly and transcendent wisdom; outwardly behaves deceitfully yet skillfully follows the true meaning of the scriptures; outwardly seems arrogant yet serves as a bridge for all beings; outwardly appears troubled by afflictions yet remains pure at heart; outwardly enters the realm of demons yet follows the Buddha's wisdom and is swayed by no other teaching; outwardly takes the form of a hearer yet teaches the unheard Dharma to beings; outwardly takes the form of a solitary buddha yet develops great compassion and guides all beings; outwardly appears poor yet has a jeweled hand with inexhaustible merit; outwardly appears disabled yet is adorned with excellent marks; outwardly seems low-born yet is born into the Buddha's family, endowed with all virtues; outwardly appears frail and ugly yet acquires a Nārāyaṇa body, delightful to all beings; outwardly shows age and sickness yet has uprooted illness forever and transcended the fear of death; outwardly possesses wealth yet always sees its impermanence, truly without greed; outwardly has wives and servants yet stays far from the mire of sensual desires; outwardly appears slow-witted yet has mastered eloquence and never forgets the Dharma's essence; outwardly follows wrong paths yet uses the right path to rescue beings; appears to enter all realms of existence yet cuts off their causes; seems to enter nirvāṇa yet never ceases the cycle of birth and death. Mañjuśrī, when a bodhisattva walks such a non-path in this way, that is what it means to master the path of a buddha."
於是維摩詰問文殊師利：「何等為如來種？」
Then Vimalakīrti asked Mañjuśrī, "What are the seeds of the Tathāgata?"
文殊師利言：「有身為種，無明有愛為種，貪恚癡為種，四顛倒為種，五蓋為種，六入為種，七識處為種，八邪法為種，九惱處為種，十不善道為種：以要言之，六十二見及一切煩惱，皆是佛種。」
曰：「何謂也？」
He asked, "What does that mean?"
答曰：「若見無為入正位者，不能復發阿耨多羅三藐三菩提心。譬如高原陸地不生蓮華，卑濕淤泥乃生此華；如是見無為法入正位者，終不復能生於佛法，煩惱泥中，乃有眾生起佛法耳！又如殖種於空，終不得生，糞壤之地，乃能滋茂；如是入無為正位者，不生佛法，起於我見如須彌山，猶能發于阿耨多羅三藐三菩提心，生佛法矣！是故，當知一切煩惱為如來種。譬如不下巨海，不能得無價寶珠；如是不入煩惱大海，則不能得一切智寶。」
He replied: "Those who abide in the unconditioned and have entered the state of true reality can no longer generate the mind that seeks supreme enlightenment. For example, lotuses do not grow on high, dry land, but only in muddy, low-lying swamps. Likewise, those who have seen the unconditioned and entered the state of true reality can never again give rise to the Buddha's teachings. It is only within the mud of afflictions that beings can bring forth the Buddha's teachings! Another example: if you plant a seed in empty space, it will never grow; only in fertile soil can it thrive. Similarly, those who have entered the state of true reality in the unconditioned cannot give rise to the Buddha's teachings. Yet even one whose self-grasping is as massive as Mount Sumeru can still generate the mind that seeks supreme enlightenment and give rise to the Buddha's teachings! Therefore, you should know that all afflictions are the seeds of the Tathagata. For instance, without plunging into the great ocean, one cannot obtain a priceless pearl. Likewise, without entering the ocean of afflictions, one cannot obtain the precious treasure of all-knowing wisdom."
爾時大迦葉歎言：「善哉，善哉！文殊師利！快說此語。誠如所言，塵勞之疇為如來種；我等今者，不復堪任發阿耨多羅三藐三菩提心，乃至五無間罪，猶能發意生於佛法，而今我等永不能發。譬如根敗之士，其於五欲不能復利；如是聲聞諸結斷者，於佛法中無所復益，永不志願。是故，文殊師利！凡夫於佛法有返復，而聲聞無也。所以者何？凡夫聞佛法，能起無上道心，不斷三寶；正使聲聞終身聞佛法、力、無畏等，永不能發無上道意。」
Then Mahākāśyapa sighed and said, “Excellent, excellent, Mañjuśrī! You have spoken so well. Truly, as you have said, afflictions are the seeds of Buddhahood. As for us, we are no longer capable of giving rise to the mind that seeks supreme enlightenment. Even those who commit the five heinous offenses can still arouse their intention and be born into the Buddha’s teachings, yet we can never do so again. It is like a person whose roots are ruined—they can no longer enjoy the five sensual pleasures. In the same way, those Śrāvakas whose afflictions have been cut off can no longer benefit from the Buddha’s teachings and will never again have such aspirations. Therefore, Mañjuśrī, ordinary people show gratitude toward the Buddha’s teachings, while Śrāvakas do not. Why is that? Because when ordinary people hear the Dharma, they can give rise to the supreme mind of enlightenment and never let the Three Jewels cease. But even if Śrāvakas hear the Buddha’s teachings, powers, and fearlessness throughout their entire lives, they can never again generate the aspiration for supreme enlightenment.”
爾時會中有菩薩，名普現色身，問維摩詰言：「居士！父母妻子、親戚眷屬、吏民知識，悉為是誰？奴婢僮僕、象馬車乘，皆何所在？」
於是維摩詰以偈答曰：
「智度菩薩母，方便以為父，
一切眾導師，無不由是生。
法喜以為妻，慈悲心為女，
善心誠實男，畢竟空寂舍。
弟子眾塵勞，隨意之所轉，
道品善知識，由是成正覺。
諸度法等侶，四攝為伎女，
歌詠誦法言，以此為音樂。
總持之園苑，無漏法林樹，
覺意淨妙華，解脫智慧果。
八解之浴池，定水湛然滿，
布以七淨華，浴此無垢人。
象馬五通馳，大乘以為車，
調御以一心，遊於八正路。
相具以嚴容，眾好飾其姿，
慚愧之上服，深心為華鬘。
富有七財寶，教授以滋息，
如所說修行，迴向為大利。
四禪為床座，從於淨命生，
多聞增智慧，以為自覺音。
甘露法之食，解脫味為漿，
淨心以澡浴，戒品為塗香。
摧滅煩惱賊，勇健無能踰，
降伏四種魔，勝幡建道場。
雖知無起滅，示彼故有生，
悉現諸國土，如日無不見。
供養於十方，無量億如來，
諸佛及己身，無有分別想。
雖知諸佛國，及與眾生空，
而常修淨土，教化於群生。
諸有眾生類，形聲及威儀，
無畏力菩薩，一時能盡現。
覺知眾魔事，而示隨其行，
以善方便智，隨意皆能現。
或示老病死，成就諸群生，
了知如幻化，通達無有礙；
或現劫盡燒，天地皆洞然，
眾人有常想，照令知無常。
無數億眾生，俱來請菩薩，
一時到其舍，化令向佛道。
經書禁呪術，工巧諸伎藝，
盡現行此事，饒益諸群生。
世間眾道法，悉於中出家，
因以解人惑，而不墮邪見。
或作日月天，梵王世界主，
或時作地水，或復作風火。
劫中有疾疫，現作諸藥草，
若有服之者，除病消眾毒；
劫中有飢饉，現身作飲食，
先救彼飢渴，却以法語人；
劫中有刀兵，為之起慈悲，
化彼諸眾生，令住無諍地。
若有大戰陣，立之以等力，
菩薩現威勢，降伏使和安。
一切國土中，諸有地獄處，
輒往到于彼，勉濟其苦惱；
一切國土中，畜生相食噉，
皆現生於彼，為之作利益。
示受於五欲，亦復現行禪，
令魔心憒亂，不能得其便。
火中生蓮華，是可謂希有，
在欲而行禪，希有亦如是。
或現作婬女，引諸好色者，
先以欲鉤牽，後令入佛智；
或為邑中主，或作商人導，
國師及大臣，以祐利眾生。
諸有貧窮者，現作無盡藏，
因以勸導之，令發菩提心。
我心憍慢者，為現大力士，
消伏諸貢高，令住無上道。
其有恐懼眾，居前而慰安，
先施以無畏，後令發道心。
或現離婬欲，為五通仙人，
開導諸群生，令住戒忍慈。
見須供事者，現為作僮僕，
既悅可其意，乃發以道心，
隨彼之所須，得入於佛道，
以善方便力，皆能給足之。
如是道無量，所行無有涯，
智慧無邊際，度脫無數眾。
假令一切佛，於無量億劫，
讚歎其功德，猶尚不能盡。
誰聞如是法，不發菩提心？
除彼不肖人，癡冥無智者。」