English
English version He answered: 'Observing people in this way, people and things are like illusions, understanding the Dharma is also like this, and then speaking about it. Cultivating Samadhi (concentration) with loving-kindness, Samadhi and loving-kindness, is being without attachment. Acting without disturbing loving-kindness, because there are no flaws or defilements; acting with equal loving-kindness, is equal to saving beings in the three evil realms; acting with non-contentious loving-kindness, has no place to stop; acting with non-dual loving-kindness, has no internal or external habits; acting with non-angry loving-kindness, is complete accomplishment; acting with firm and strong loving-kindness, is as strong as Vajra (diamond), which cannot be destroyed; acting with pure and white loving-kindness, the inner nature is already pure; acting with equal loving-kindness, is equal to emptiness; acting with Tathagata's (如来，one of Buddha's titles) loving-kindness, is like originally following enlightenment; acting with Buddha's loving-kindness, is enlightening all ordinary people; acting with natural loving-kindness, is with self-awareness and righteousness; acting with the loving-kindness of the Path, is the same as what is experienced; acting with incomparable loving-kindness, is able to remove all kinds of evil deeds; acting with great compassionate loving-kindness, is guiding with the Mahayana (大乘，Great Vehicle) Dharma; acting with non-seeing loving-kindness, the gaze is like emptiness; acting with giving loving-kindness, there is no forgetting; acting with precepts and loving-kindness, is against evil precepts; acting with patience and loving-kindness, both self and others are protected; acting with diligent loving-kindness, is bearing the burden of all; acting with single-minded loving-kindness, is thinking about what should be thought; acting with wisdom loving-kindness, and knowing the time; acting with skillful means loving-kindness, everything can be heard; acting with non-flattering loving-kindness, the mind is pure and without seeking; acting with non-adorned loving-kindness, the mind has no attachment; acting with non-self loving-kindness, there are no more evil thoughts; acting with comforting loving-kindness, until becoming a Buddha, establishing great peace for all. The Bodhisattva's (菩萨，enlightenment being) loving-kindness is like this.' Manjusri (文殊师利，Bodhisattva's name) then asked: 'What is called compassion?' He answered: 'The root of virtue created, cultivating eloquence to help others.' 'What is called joy?' He answered: 'Using it to give to the masses without regret.' 'What is called protection?' He answered: 'Benefiting them as well.' He also asked: 'Birth and death are fearful, what does a Bodhisattva use to control them?' He answered: 'For the fear of birth and death, the Bodhisattva uses the intention of great holiness to control it.' He also asked: 'If you want to establish great holiness, where should you start?' He answered: 'To establish great holiness, one must treat all beings equally and liberate them.' -------------------------------------------------------------------------------- 又问：“欲度众生，当何除解？” 曰：“度众生者，解其劳尘。” 又问：“既解劳尘，当复何应？” 曰：“已解劳尘，当应自然。” 又问：“何所施行，而应自然？” 曰：“不起不灭，是应自然。” 又问：“何等不起？何等不灭？” 曰：“不善不起，善者不灭。” 又问：“善、不善孰为本？” 曰：“善、不善身为本。” 又问：“身孰为本？” 曰：“欲贪为本。” 又问：“欲贪孰为本？” 曰：“不诚之杂为本。” 又问：“不诚之杂孰为本？”
Chinese
曰：“不住为本。如是，仁者！不住之本无所为本，从不住本立一切法。” 于是，有天在其室止，闻上人言，现其天身，即以天华散诸菩萨、大弟子上。华至诸菩萨即如应若持，至大弟子，即着不堕，一切弟子神足举华，便不堕落。天问舍利弗：“何故举华？” 曰：“不如应，是以举之。” 天曰：“不然！此华如应！何为贤者谓之不应？又如此华无应不应，贤者自为应不应耳。观诸大人华不着身者，以一切弃应不应也。譬如丈夫畏时，非人得其便；弟子畏生死故，色声香味细滑得其便；已离畏者，一切五乐无能为也，止处 现代汉语译本 又问：‘想要度化众生，应当如何去除和化解（他们的烦恼）？’ 答：‘所谓度化众生，就是解除他们的劳苦和尘埃（烦恼）。’ 又问：‘既然解除了劳苦和尘埃，应当如何回应（世事）？’ 答：‘已经解除了劳苦和尘埃，应当顺应自然。’ 又问：‘施行什么（方法），才能顺应自然？’ 答：‘不起（妄念）不灭（真性），就是顺应自然。’ 又问：‘什么是不起？什么是（真性）不灭？’ 答：‘不善的（念头）不起，善良的（本性）不灭。’ 又问：‘善和不善，哪个是根本？’ 答：‘善和不善，以自身为根本。’ 又问：‘自身以什么为根本？’ 答：‘以欲望和贪婪为根本。’ 又问：‘欲望和贪婪以什么为根本？’ 答：‘以不真诚的杂念为根本。’ 又问：‘不真诚的杂念以什么为根本？’ 答：‘以不住（于一处）为根本。像这样，仁者！不住的根本是没有什么作为根本，从不住的根本建立一切法。’ 这时，有一位天人在房间里停留，听到上人的话，显现出他的天人身，随即用天花散在各位菩萨（Bodhisattva，指发菩提心，立志要度一切众生脱离苦海的人）、大弟子（指佛陀的亲近弟子）身上。花落在各位菩萨身上，就好像他们应该持有一样；花落在大弟子身上，就粘着不掉落。所有弟子运用神通举起花，花还是不掉落。天人问舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）：‘为什么举起花？’ 答：‘因为不如应（不如法），所以举起它。’ 天人说：‘不是这样的！这花是如应的！为什么贤者您说它不如应？而且这花本来就没有应与不应，是贤者您自己认为它应与不应罢了。看那些大人们花不沾身，是因为他们已经舍弃了一切应与不应。譬如一个男子胆怯的时候，非人（鬼神）就能趁虚而入；弟子们因为畏惧生死，所以色、声、香、味、细滑（五欲）就能趁虚而入；已经脱离了畏惧的人，一切五乐（五种感官的享乐）都不能对他怎么样，停止在这里’
English
English version Again, (someone) asked: 'If one wishes to liberate sentient beings, what should one remove and resolve?' (The teacher) replied: 'To liberate sentient beings is to resolve their toil and dust (afflictions).' Again, (someone) asked: 'Since toil and dust have been resolved, how should one respond (to the world)?' (The teacher) replied: 'Since toil and dust have been resolved, one should respond naturally.' Again, (someone) asked: 'What practice should one undertake to respond naturally?' (The teacher) replied: 'Not arising and not ceasing is responding naturally.' Again, (someone) asked: 'What is not arising? What is not ceasing?' (The teacher) replied: 'Unwholesome (thoughts) do not arise, wholesome (nature) does not cease.' Again, (someone) asked: 'Which is the root, wholesome or unwholesome?' (The teacher) replied: 'Wholesome and unwholesome take the self as their root.' Again, (someone) asked: 'What does the self take as its root?' (The teacher) replied: 'It takes desire and greed as its root.' Again, (someone) asked: 'What do desire and greed take as their root?' (The teacher) replied: 'They take impure thoughts of dishonesty as their root.' Again, (someone) asked: 'What do impure thoughts of dishonesty take as their root?' (The teacher) replied: 'They take non-abiding as their root. Thus, O virtuous one! The root of non-abiding has nothing as its root; from the root of non-abiding, all dharmas (laws/teachings) are established.' At that time, a deva (deva, a celestial being) was staying in the room. Hearing the words of the venerable one, he manifested his deva body and immediately scattered heavenly flowers upon the Bodhisattvas (Bodhisattva, beings who aspire to achieve Buddhahood for the benefit of all sentient beings) and great disciples (the Buddha's close disciples). When the flowers reached the Bodhisattvas, they held them as if it were appropriate. When the flowers reached the great disciples, they stuck to them and did not fall. All the disciples used their supernatural powers to lift the flowers, but they still did not fall. The deva asked Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom): 'Why do you lift the flowers?' (Sariputra) replied: 'Because they are not in accordance (with the Dharma), I lift them.' The deva said: 'It is not so! These flowers are in accordance! Why does the virtuous one say they are not in accordance? Moreover, these flowers inherently have neither accordance nor non-accordance; it is the virtuous one who considers them to be in accordance or not in accordance. Observe that the flowers do not stick to those great beings because they have abandoned all notions of accordance and non-accordance. For example, when a man is fearful, non-humans (ghosts/spirits) can take advantage of him; disciples, because they fear birth and death, are taken advantage of by form, sound, smell, taste, and touch (the five desires); those who have already left fear, all five pleasures (the five sensory pleasures) can do nothing to them, stop here.' -------------------------------------------------------------------------------- 未断，华着身耳，止处断者，华不着也。” 舍利弗言：“天止此室，其已久如？” 曰：“至于此久，如耆年解脱。” 又问：“止此久耶？”
Chinese
曰：“耆年解脱，亦何如久？”舍利弗默而不答。 天曰：“如何耆旧大智而默？” 曰：“真解者无所言取，故吾于是不知所云。” 天曰：“若耆年案文言之，则一切如文解相。何则？解脱者，不内不外，不从两间得，而文字亦无内外两间之得。是故，贤者！无以文字说解脱也。所以者何？一切诸法皆从等解。” 曰：“不复以不欲淫怒痴而解乎？” 天曰：“甚慢者，不用是说解，如不乐慢，淫怒痴者乃以是解。” 舍利弗言：“善哉，善哉！天女！奚得以何为证，辩乃如是？” 曰：“不我得，不为证，故辩如是。若有得有证则于自然法律为甚慢矣！” 舍利弗问天：“汝于三乘，为何志求？” 天曰：“弟子行者，乘弟子法；缘一觉行，眼见道意；求大乘者，自行大悲。如入栴檀林者，唯嗅栴檀，不嗅他香。如是，贤者！在佛德香之室者，不乐弟子、缘一觉香。若天龙神、释梵四天王得入此室，闻斯正士讲说法者，皆乐佛美德香，终不起欲乐香也。昔者菩萨发意出家，十有二 现代汉语译本：‘如果（花）没有断开，就会附着在身体或耳朵上，如果停止在断开的地方，花就不会附着。’ 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）问：‘天人您在此室多久了？’ 天人回答：‘我在此的时间，就像耆年解脱（指年长的阿罗汉获得解脱）一样久。’ 舍利弗又问：‘您在此很久了吗？’ 天人回答：‘耆年解脱，又有多久呢？’舍利弗沉默不语。 天人说：‘为何像您这样年长而有大智慧的人却沉默不语呢？’ 舍利弗说：‘真正解脱的人没有什么可以执取的言语，所以我才不知该说什么。’ 天人说：‘如果像耆年那样按照文字来解释，那么一切都只是按照文字的表面意思来理解。为什么呢？因为解脱是不在内、不在外，也不是从内外之间得到的，而文字也没有内外之间的得失。因此，贤者！不要用文字来解释解脱。为什么呢？因为一切诸法都是从平等中解脱的。’ 舍利弗问：‘难道不是通过不贪求淫欲、嗔怒、愚痴来获得解脱吗？’ 天人说：‘对于非常傲慢的人，不能用这种方式来说解脱，对于不执着于傲慢，以及淫欲、嗔怒、愚痴的人，才能用这种方式来解脱。’ 舍利弗说：‘善哉，善哉！天女！您凭借什么作为证据，辩才如此了得？’ 天人说：‘我不执着于“我”，也不需要什么作为证据，所以辩才如此。如果有所得有所证，那就是对自然规律的极大轻慢！’ 舍利弗问天人：‘您对于声闻乘（Śrāvakayāna）、缘觉乘（Pratyekabuddhayāna）、菩萨乘（Bodhisattvayāna）这三乘，有什么志向和追求？’ 天人说：‘修习弟子行的人，遵循声闻乘的教法；修习缘觉行的人，通过眼见而领悟道意；追求大乘的人，自行实践大悲。就像进入栴檀（Candana，一种名贵的香木）林的人，只会闻到栴檀的香味，不会闻到其他的香味。同样，贤者！身处佛陀美德之香的房间里的人，不会喜欢声闻、缘觉的香味。如果天龙神（Nāga）、释梵四天王（Śakra，Brahmā，the Four Heavenly Kings）能够进入这个房间，听到这位正士讲说法，都会喜欢佛陀的美德之香，最终不会生起对世俗欲乐的喜爱。过去有菩萨发愿出家，’