English
English version: Again asked about Karuna (compassion). Answered: The merits and virtues performed by a Bodhisattva (enlightened being) are all for enabling all sentient beings to be liberated from suffering. This is truly called Mahakaruna (great compassion). Again asked: In the cycle of birth and death, what is there to rely on in the face of fear? Use Maitri (loving-kindness) to transform beings, and rely on the power of the Tathagata's (Buddha's) merits and virtues. If one wishes to rely on it, what Dharma practice should one cultivate first? Those who cultivate meritorious deeds can rely on it. If one can combine benefiting oneself and others, good deeds will accrue to this, so it is said that one should abide in liberating all sentient beings. If the compassion within has not been eliminated, it will manifest when encountering conditions. If one attains profound realization in the heart, all doubts will be eliminated. Responding to stimuli and transforming beings according to conditions, those who see and hear will receive benefit. Answered: If you want to liberate sentient beings, you should eliminate afflictions. Generating blessings depends on having a mind, and eliminating delusions requires profound understanding. Therefore, it is answered: One should cultivate the right mindfulness (Samyak-smrti) of emptiness (Sunyata). Asked: How can one attain this right mindfulness of emptiness? Answered: Because the nature of mind and actions is inherently empty, there is no nature that can arise, and no Dharma that can perish. Asked: What Dharma does not have this nature of arising and ceasing? Unwholesome karma is provisionally named, arising from causes and conditions, and has no real nature that can arise. Wholesome karma also arises from causes and conditions, and has no nature that can perish. Giving examples to each other is to clarify that afflictions have no fixed nature, so they can be eliminated. Asked: Who is the root cause of the substance of good and evil karma? Therefore, one wants to clarify the order. Dharmas arising from conditions have no nature, so they are emptiness. The arising of the five Skandhas (aggregates) is listed in parallel, or the order of good and evil arises from actions, so the body is the root. The body arises from greed, so greed is the root. Asked: What is the root of the various actions of greed? The feelings and mind of false discrimination are the root. Asked: What is the root of feeling? Distorted thought is the root. Asked: What is the root of thought? Non-abiding consciousness is the root. Consciousness is the beginning of clinging and has no root. From consciousness, the four Skandhas of form, feeling, thought, and volition, and all Dharmas are established. The flower not falling from the body is to address the arising of the view of self. When one wants to remove it, one should abide in one's position, accomplish the path, and be separated from the world. Therefore, one wants to remove it. All that is abandoned in adornment is in the heart, not in external things. Asked: Why remove the flower? Defilement arises in the heart and also from external conditions. For a state without consciousness, there is a discriminatory removal. The rules of monastic practice originally eliminate adornment. The flower on oneself is the same as worldly defilement. Therefore, it should be removed. Do not think that this flower has any discriminatory difference. So what is the reason for not having the flower? Because discrimination is the mind. --------------------------------------------------------------------------------
Chinese
无心之华何所分别。谓华有分别者。即是分别之心。故言仁者自生分别想耳。为行佛所得寂灭涅槃真法。然后出家。应以无相为怀。心有分别。真不如法。若亡分别冥契寂灭。如是如法大士华所不着。已断分别故尔。内坏真解万相不染。故言已断一切分别相故。未能如此。华则随着。内有分别。色香随着。止此久如。其德若此。如耆年得解脱。理时岂见有久近之相。答。空故无久近。身子谬取乃得解脱以来久近。故言久也。天曰。耆年得解脱。时空有久近耶。方悟空中无久近亦无所说。故默不答。若知解脱性空。言语性亦空。假言说空何所防也。岂离文字未解脱相。所以。文字性空同解脱性空者何。以多释少。一切诸法皆无性故空解脱。亦以性不可得说解脱空。身子作难。若万方法皆无实故空。佛何故说断淫怒痴而得解脱。应当无法。何以得离。佛为淫怒痴人说断淫怒痴方得解脱。亡诠之人契淫怒痴空即是解脱心。身子实欲作难言叹善哉。讥辨超于人。必有妙德所问。何得何证。有得是着。永上所说。答。有为是可得。无为果可证。得证在心。触事斯滞。即增上慢能作无得证之解。所习必胜。于三乘中志求何乘。有求存胜。亦求所说。以小乘法化众生故。求声闻乘。乃至以大悲化众生故。我为大乘为物故求。实自无求 现代汉语译本： ‘无心之华’如何区分？如果说花有分别，那就是分别之心。所以说，仁者自己产生了分别的想法。为了修行佛所证得的寂灭涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）真法，然后出家，应该以无相为怀。心中有分别，就真的不如法。如果消除了分别，暗合寂灭，这样如法的大士就不会执着于花，因为已经断除了分别。内心破除了对真实的理解，万象都不能沾染，所以说已经断除了一切分别相。如果不能做到这样，花就会随着你。内心有分别，色香就会随着你。停止这样多久才能达到这种境界？他的德行就像这样。就像耆年（Qinian，指年长的修行者）获得了解脱，从道理上讲，哪里能看到有长久的或短暂的相状呢？回答说：因为空性，所以没有长久或短暂。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著称）错误地认为从获得解脱以来有长久或短暂，所以说是长久。天人说：耆年获得解脱，时间空间有长久或短暂吗？这才领悟到空中没有长久或短暂，也没有什么可说的，所以沉默不答。如果知道解脱的自性是空，语言的自性也是空，假借言语说空又有什么妨碍呢？难道离开了文字就没有解脱的相吗？所以，文字的自性空和解脱的自性空是什么？用多的来解释少的。一切诸法都没有自性，所以是空，解脱也是因为自性不可得，所以说解脱是空。舍利子提出疑问：如果万法都没有实性，所以是空，佛为什么说断除淫欲、嗔怒、愚痴才能得到解脱？应该什么都没有，凭什么才能脱离？佛是为那些有淫欲、嗔怒、愚痴的人说断除淫欲、嗔怒、愚痴才能得到解脱。对于那些忘却言诠的人来说，契合淫欲、嗔怒、愚痴的空性就是解脱之心。舍利子实际上是想提出疑问，赞叹说：‘善哉！’讥讽辩论超过了别人，必定有美妙的德行。所问的是得到什么，证明什么？有所得就是执着，永上所说的是。回答说：有为法是可以得到的，无为果是可以证得的。得到和证明都在于心，接触事物就会滞碍，这就是增上慢，能做出无所得证的理解。所学习的必定是殊胜的。在声闻乘（Sravakayana，小乘佛教）、缘觉乘（Pratyekabuddhayana，中乘佛教）、菩萨乘（Bodhisattvayana，大乘佛教）这三乘中，你立志追求哪一乘？有所求就存在求胜的心，也求所说之法。因为用小乘法教化众生，所以求声闻乘，乃至因为用大悲心教化众生，所以我为了众生而求大乘，实际上自己并没有什么要求。
English
English version: How are ‘flowers of no-mind’ distinguished? To say that flowers have distinctions is to have a discriminating mind. Therefore, it is said that the benevolent person generates discriminating thoughts themselves. To cultivate the true Dharma of serene extinction and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) attained by the Buddha, and then renounce the world, one should embrace non-attachment. If the mind has distinctions, it is truly not in accordance with the Dharma. If one eliminates distinctions and silently merges with serene extinction, then such a great being who is in accordance with the Dharma will not be attached to flowers, because they have already severed distinctions. The inner destruction of true understanding means that myriad phenomena cannot taint, hence it is said that all discriminating appearances have been severed. If one cannot do this, flowers will follow you. If the mind has distinctions, form and fragrance will follow you. How long will it take to stop this and reach this state? His virtue is like this. Just as an elder (Qinian, referring to an elderly practitioner) attains liberation, in principle, where can one see the appearance of long or short duration? The answer is: Because of emptiness, there is no long or short duration. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) mistakenly assumed that there was a long or short duration since attaining liberation, hence he said it was long. A deva said: When an elder attains liberation, does time and space have long or short duration? Only then did he realize that there is no long or short duration in emptiness, and there is nothing to say, so he remained silent. If one knows that the nature of liberation is emptiness, the nature of language is also emptiness, what harm is there in using language to speak of emptiness? Is it that one cannot be liberated without leaving behind words? Therefore, what is the emptiness of the nature of words and the emptiness of the nature of liberation? Use the many to explain the few. All dharmas are without inherent nature, therefore they are empty, and liberation is also said to be empty because its nature is unattainable. Sariputra raised a question: If all dharmas are without real substance, therefore they are empty, why did the Buddha say that one must sever lust, anger, and delusion to attain liberation? There should be nothing, so how can one be liberated? The Buddha spoke of severing lust, anger, and delusion to attain liberation for those who have lust, anger, and delusion. For those who forget verbal explanations, the emptiness of lust, anger, and delusion that is in accordance with the heart is liberation. Sariputra actually wanted to raise a question, praising, ‘Excellent!’ Ridiculing debate surpasses others, there must be wonderful virtues. What is asked is what is attained, what is proven? To have attainment is attachment, as Yongshang said. The answer is: Conditioned dharmas can be attained, unconditioned fruits can be proven. Attainment and proof are in the mind, contact with things will cause stagnation, this is increased arrogance, capable of making an understanding of no attainment and proof. What is learned must be superior. Among the Sravakayana (Sravakayana, Hinayana Buddhism), Pratyekabuddhayana (Pratyekabuddhayana, Middle Vehicle Buddhism), and Bodhisattvayana (Bodhisattvayana, Mahayana Buddhism), which vehicle do you aspire to pursue? To have aspiration is to have a mind that seeks to win, and also seeks the Dharma that is spoken. Because I use the Hinayana Dharma to transform sentient beings, therefore I seek the Sravakayana, and even because I use great compassion to transform sentient beings, I seek the Mahayana for the sake of sentient beings, but in reality, I have no aspirations myself. --------------------------------------------------------------------------------
Chinese
无乘也。乘无存胜之心。如人入瞻卜林以下。虽无著于胜求。大乘理中亦胜劝一切众生。宜应修习故加叹。大乘理无二乘故。但闻佛功德之香。止迳十二年顺。答。身子言。有此妙德。何以不转女身。似若形不免累。天曰。受此一化以来不见女像定性。何所转也。自化人无实以喻女人无实。万法亦然。转身子形。欲令受解。天自改质。证其无性。问。何不转女身者。颇有定女可转作不方悟之也。若性是定。不应可转。转为女形。应以无性故变。疑于二边故言不知何转变为女身。天答。无其定性可转。故言女定性可转。一切女人亦应有定性可转。如舍利弗无性故可转。一切女人及万法亦无性故可转哉。佛说一切诸法非男女定性故定。女身色相今何所在者。反问身子令解。答。今是男形无向女形。女身相空。空亦空。故言不在。述其所解以当理。故引万法亦无在无不在。佛所说犹是作难。既有如此妙德。生处必妙。故问当生何处。引化答之。化虽生而非生。如化之不生。我亦不生。众生同我亦无实生。引高则大乘可阶。故问之如得菩提。汝还为凡夫。吾实得菩提。复问。若无实得菩提。今诸佛得菩提已得当得。此言何号。答。皆是世俗文字数故假名为得。无实得者。同汝之无得。何以知。前文言菩提无住处无法可得无有得 者无人能得。故知无实得者。维摩彰其远德。令身子止论亦有心欣仰了。 佛道品 文殊菩萨处生死化物。善恶斯涉烦修。可知在恶事返。故问。云何得通达佛道。维摩答。同事为恶。行于非道。内无尘染。导之以正。即名通达佛道。问。同尘便应有染。云何行于非道而无其恶。答。恶从心生不在事理。虽同无间内无恼恚之心。所以不同尘染。化物故生三趣。非重所招。现修色无色善业。轨物故行。不以胜故修行。现行三毒而内备三德。示行六弊而内明六波罗蜜。从示现谄伪。说大悲教化示行邪法。小乘于大乘绝分亦名为邪。从示入贫穷以下。示同善恶二果。实所不为邪济。应是说邪涅槃而已。佛说涅槃以化众生。上明无能通达佛道。要由善恶俱涉。化善众生令修大乘能生妙果。是如来种。若与同彼。即是行于非道而通达佛道者。种种别名。今问。五逆十恶邪见之人昔来无善。以何等为如来种。文殊答。有身为种者。即以身见为种乃至六十二见一切烦恼皆是佛种。凡言种子。要种体坏其果方生。要坏烦恼大乘之心得生佛种。缘中说种故名烦恼。诸见为种何谓也。疑其重惑心。后何由能发大乘心通疑。二乘是出世善。何由不发义解。烦恼既重。遭弥劫之苦。欣乐情深背苦余甚。闻谈大乘得至极之乐。即便发 现代汉语译本：没有人能够真正获得（佛道）。因此，要知道并没有实际的‘得’。维摩诘（Vimalakirti，一位在家菩萨）彰显了他深远的德行，让舍利弗（Sariputra，佛陀的十大弟子之一）停止了争论，心中也生起了欣慕和向往。 佛道品 文殊菩萨（Manjusri，智慧的象征）在生死轮回中教化众生，善与恶都经历，从烦恼中修行。可知（菩萨）在恶事中反而能有所作为。所以（文殊菩萨）问：‘如何才能通达佛道？’维摩诘答：‘与人一同做恶事，行走于不正之道，内心却没有被尘垢污染，用正法引导（他人），这就叫做通达佛道。’（文殊菩萨）问：‘与尘俗相同就应该被污染，为什么行走于不正之道却没有恶行呢？’（维摩诘）答：‘恶从心中产生，不在于外在的事理。虽然与（恶人）相同，内心却没有恼怒和怨恨。’所以不会被尘垢污染。为了教化众生而生于三恶道（地狱、饿鬼、畜生），不是被罪业所招感。示现修行色界和无色界的善业，是为了规范众生而行。不是因为追求殊胜而修行。示现实行贪嗔痴三毒，而内心具备法身、般若、解脱三德。示现实行悭贪、毁戒、嗔恚、懈怠、散乱、愚痴六种弊病，而内心明白布施、持戒、忍辱、精进、禅定、智慧六波罗蜜（到达彼岸的方法）。从示现谄媚虚伪，到宣说大悲的教化，示现实行邪法，小乘（声闻乘和缘觉乘）对于大乘（菩萨乘）来说，绝然不同，也可以称为邪。从示现进入贫穷开始，示现与善恶两种果报相同，实际上并没有做邪恶的事情。邪济，应该是说邪涅槃而已。佛说涅槃是为了教化众生。上面说明没有谁能够通达佛道，一定要善恶都经历。教化善良的众生，让他们修行大乘，能够产生妙果，这就是如来种（成佛的种子）。如果与他们相同，就是行走于不正之道而通达佛道的人。’种种不同的名称。现在问：‘五逆（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）十恶（杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见）邪见之人，过去以来没有善行，以什么作为如来种呢？’文殊（菩萨）答：‘有身体作为种子的人，就以身见（认为身体是真实存在的）为种子，乃至六十二见（各种错误的见解），一切烦恼都是佛种。’凡是说到种子，一定要种子坏灭，它的果实才能生长。一定要坏灭烦恼，大乘之心才能生起，成为佛种。在缘起法中说种子，所以称烦恼、诸见为种子，这是什么意思呢？（这是）怀疑他们重大的迷惑之心，以后怎么能够发起大乘心，通达疑惑。二乘（声闻乘和缘觉乘）是出世间的善，为什么不能发起（大乘心）义解？烦恼既然深重，遭受漫长劫数的痛苦，欣乐之情深厚，背离痛苦更加厉害。听到谈论大乘，得到至极的快乐，就会发起（大乘心）。