T48n2023_緇門警訓
大正藏第 48 冊 No. 2023 緇門警訓
No. 2023
重刊緇門警訓序
一性圓明人人具足。瞥然妄念遽爾輪迴。大哀曠濟拔滯溺之沈流。方便多門俾修為以復厥性。然必志至焉。氣次焉。弗能以志帥氣者。往往陷於過差之地。而不反。由是而有具大根器。乘本願輪。滅卻正法眼藏者。出而為惡辣鉗錘嗔拳熱喝。若迅雷疾霆之弗及掩耳。以烹煉之以鈞陶之。以掀翻而擴徹之。以至或為法語。為小參。為示眾。為警策。為訓誡。為箴銘。以激厲之。以鞭辟之。以獎拔之。以化導而誘引之。噫弘法愿重愍物情深。緇門警訓一書之所以會萃成編者。豈徒然哉。乃若大明麗天。等受厥照。膜翳在眼。妄生疑端。則又錯綜。
金輪世主之公論。先哲儒宗之偈贊。于其中焉。或者以為直指單傳掃空文字。有所立言悖違宗旨。必告之曰。神機活脫石火電光。殺活縱擒不涉功用。斯惟直接上根。中下之流不堪覷著。眷彼雜花四法界內。終之以事事無礙。明其不捨一法。而無適不可者。豈殆所謂理悟則一事修無窮。而顯權宜機應者之準繩也歟。嘉禾巹禪人刊行是書。將使人人因言以見事。因事以見理因理以見心。因心以見性。而復厥本有自然之天。與夫因指以見月。因月以忘指。因忘以
【現代漢語翻譯】 現代漢語譯本
大正藏第 48 冊 No. 2023 緇門警訓
No. 2023
重刊緇門警訓序
一性圓明，人人具足。忽然生起的妄念，立刻導致輪迴。大慈大悲普度眾生，救拔沉溺於生死苦海中的眾生。用多種方便法門，使修行者恢復本性。然而必須意志堅定，其次是精氣充沛。不能用意志統領精氣的人，往往會陷入過錯的境地，而不能回頭。因此，具有大根器的人，乘著本願的力量，爲了破除對正法真義的迷惑，挺身而出，化身為嚴厲的鉗錘，憤怒的拳頭，以及當頭棒喝。其速度之快，猶如迅雷疾霆，令人措手不及。用這些方法來錘鍊他們，塑造他們，徹底地啓發他們。甚至採用法語（Dharma talk），小參（private interview），示眾（public instruction），警策（admonition），訓誡（instruction），箴銘（maxim）等形式，來激勵他們，鞭策他們，提拔他們，引導他們。啊！弘揚佛法的願力深重，憐憫眾生的情感深切。《緇門警訓》一書之所以能夠彙集成冊，難道是偶然的嗎？就像太陽普照大地，平等地照耀一切。如果眼睛被薄膜遮蔽，就會妄生疑惑。那麼，對其中錯綜複雜的
金輪世主（轉輪聖王）的公正言論，先哲儒宗的偈頌讚語，又該如何理解呢？有人認為直指人心，單刀直入的教法，應該掃除一切文字。如果有所立言，就是違背了宗旨。必須告訴他們，神妙的機用，就像火花電光一樣，殺與活，放與擒，都不涉及任何功用。這只是直接針對上根利器的人。中下根器的人，不能隨便效仿。要考慮到雜花四法界（華嚴宗所立四種法界）的境界，最終達到事事無礙的境界。要明白不捨棄任何一法，而又無處不可安住的道理。這難道不是所謂『理悟則一事修無窮』，以及顯現權宜之計，隨機應變的準繩嗎？嘉禾巹禪人刊行此書，就是要使人人通過言語而見到事相，通過事相而見到理體，通過理體而見到心性，通過心性而見到本性，從而恢復本有的自然天性。就像通過手指而見到月亮，通過月亮而忘記手指，通過忘記手指
【English Translation】 English version
T48, No. 2023, Śrāmaṇera Vinaya Admonitions
No. 2023
Preface to the Re-publication of Śrāmaṇera Vinaya Admonitions
The one nature is perfectly bright, fully possessed by everyone. A fleeting delusive thought immediately leads to reincarnation. Great compassion universally saves, rescuing those drowning in the currents of suffering. Various expedient means are employed to enable practitioners to restore their original nature. However, it is essential to have a firm will, followed by vital energy. Those who cannot command their energy with their will often fall into error and fail to return. Therefore, those with great capacity, riding on the wheel of their original vows, to eliminate the obscuration of the true Dharma eye, come forth as harsh tongs and hammers, angry fists, and sharp rebukes. Their speed is like swift thunder and lightning, leaving no time to cover one's ears. They refine, mold, overturn, and thoroughly illuminate. They may use Dharma talks, private interviews, public instructions, admonitions, instructions, and maxims to encourage,鞭策, promote, guide, and lead. Alas! The vow to propagate the Dharma is profound, and the compassion for sentient beings is deep. Is it not without reason that the book 'Śrāmaṇera Vinaya Admonitions' has been compiled? It is like the great sun shining in the sky, equally illuminating all. If the eyes are covered by a membrane, false doubts arise. Then, how should one understand the intricate
just pronouncements of the Golden Wheel Sage King (cakravartin), and the verses and praises of the wise Confucian masters within it? Some may think that direct pointing and single transmission should sweep away all words. If there is any statement, it violates the purpose. It must be told that the miraculous function is like a spark of flint and lightning, killing and reviving, releasing and capturing, without involving any effort. This is only directly aimed at those with superior faculties. Those of middle and lower faculties cannot casually imitate it. Consider the realm of the variegated flowers and the four Dharmadhātus (the four realms established by the Huayan school), ultimately reaching the state of unobstructedness in all things. Understand the principle of not abandoning any single Dharma, and yet being able to abide anywhere. Is this not the so-called 'once the principle is understood, a single practice leads to infinite cultivation,' and the standard for manifesting expedient means and responding to circumstances? The Chan master Jiahe Jin publishes this book to enable everyone to see phenomena through words, to see principle through phenomena, to see mind through principle, and to see nature through mind, thereby restoring their inherent naturalness. It is like seeing the moon through the finger, forgetting the finger through the moon, and through forgetting
忘月。而忘厥所忘之忘者。同出而異名。此又事理互融。空有絕待。心佛眾生三無差別者之剩語也。尚何警訓之有哉。尚何警訓之有哉。
成化六年歲次庚寅春三月朔武林清平山空谷沙門景隆序
緇門警訓目錄
卷第一
溈山大圓禪師警策 明教嵩禪師尊僧篇 孤山圓法師示學徒 勉學上(並序) 勉學下 姑蘇景德寺云法師務學十門(並序) 上封佛心才禪師坐禪儀 長蘆慈覺頤禪師坐禪儀 勸參禪文自警文
卷第二
龍門佛眼遠禪師坐禪銘 三自省察 鵝湖大義禪師坐禪銘 廬山東林混融禪師示眾 藍谷信法師自鏡錄序 釋難文 梁高僧稱法主遺誡小師 右街寧僧錄勉通外學 晉支遁禪師座右銘 周京師大中興寺道安法師遺誡九章 大唐慈恩法師出家箴 南嶽法輪寺省行堂記 周渭濱沙門亡名法師息心銘 洞山和尚規誡 慈雲式懺主書紳 愿文 圭峰密禪師座右銘白楊順禪師示眾 永明智覺壽禪師垂誡 八溢聖解脫門 大智照律師比丘正名 舍緣銘 座右銘 規繩后跋
卷第三
撫州永安禪院僧堂記 禪月大師大隱龜鑑 右街寧僧錄三教總論 傳禪觀法 洪州寶峰禪院選佛堂記丞相張商英撰 三祖鏡智禪師信心銘 戒定慧三學 釋法四依 戒唯佛制不通餘人
撮略諸文以嘆戒法 佛在世時偏弘戒法 示僧尼戒相廣略 度尼教意 尼八敬法出家超世 沙彌五德 三衣興意 引示袈裟功能 大教永斷繒綿皮物 舉現事以斥妄行 示衣財體如非 示敬護三衣缽具法 示開制本緣 缽制意 坐具教意
卷第四
漉囊教意 引大教說凈以斥倚濫 八財不凈長貪壞道 勸廣開懷利隨道擁 辯燒身指大小相違 律制雜學以妨正業 解行無實反輕戒律 三寶住持全由戒法 明理三寶功高歸之益大 住持三寶 化相三寶 仁宗皇帝贊三寶文 大慧禪師看經迴向文 懶庵樞和尚語(六) 四句偈 示比丘忖己德行受食 示比丘慎勿放逸 菩薩三事無厭 戒定慧 誡觀檀越四事從苦緣起出生法 誡觀末法中校量心行法 誡觀破戒僧尼不修出世法 誡觀六難自慶修道法 戒賢論師祈禱觀音文 永嘉真覺禪師發願文 隨州大洪山遂禪師禮華嚴經文 桐江瑛法師觀心銘
卷第五
終南山宣律師賓主序 東山演禪師送徒弟行腳 漢顯宗開佛化法本內傳 中峰和尚遺誡門人 誡閑 千嵓長禪師示眾 天衣懷禪師室中以凈土問學者 大智律師警自甘塗炭者 永明壽禪師戒無證悟人勿輕凈土 慈雲式懺主三衣辯惑篇
卷第六
長蘆慈覺頤禪師龜鏡文 慈受禪師示眾箴規
【現代漢語翻譯】 現代漢語譯本 撮略諸文以嘆戒法： 輯錄各篇文章來讚歎戒律。 佛在世時偏弘戒法： 佛陀在世時特別弘揚戒律。 示僧尼戒相廣略： 詳細和簡略地展示僧人和尼姑的戒相。 度尼教意： 度化尼姑的教義。 尼八敬法出家超世： 尼姑的八敬法使出家人超越世俗。 沙彌五德： 沙彌（Śrāmaṇera）的五種德行。 三衣興意： 製造和使用三衣（Tricīvara）的意義。 引示袈裟功能： 說明袈裟（Kasaya）的功能。 大教永斷繒綿皮物： 佛教永遠斷絕使用絲綢、棉花和皮革製品。 舉現事以斥妄行： 舉出現實事例來斥責虛妄的行為。 示衣財體如非： 說明衣服和財物的本質是無常的。 示敬護三衣缽具法： 說明恭敬和保護三衣和缽等用具的方法。 示開制本緣： 說明開許和制定的根本因緣。 缽制意： 制定缽的意義。 坐具教意： 坐具的教義。
卷第四
漉囊教意： 漉囊（water-strainer bag）的教義。 引大教說凈以斥倚濫： 引用佛教的教義說明清凈，以斥責依賴和濫用。 八財不凈長貪壞道： 八種不凈的財富增長貪慾，破壞修行。 勸廣開懷利隨道擁： 勸導大家敞開心懷，利益眾生，隨順正道。 辯燒身指大小相違： 辨析燒身和燒指在意義上的大小差異。 律制雜學以妨正業： 戒律禁止學習雜學，因為會妨礙正業。 解行無實反輕戒律： 如果理解和行為不真實，反而會輕視戒律。 三寶住持全由戒法： 三寶（Triratna）的住世弘揚完全依靠戒律。 明理三寶功高歸之益大： 明白事理的三寶功德高尚，歸依的利益巨大。 住持三寶： 住持三寶。 化相三寶： 化相三寶。 仁宗皇帝贊三寶文： 仁宗皇帝讚歎三寶的文章。 大慧禪師看經迴向文： 大慧禪師（Dahui Zonggao）讀經后的迴向文。 懶庵樞和尚語(六)： 懶庵樞和尚的開示（六）。 四句偈： 四句偈。 示比丘忖己德行受食： 告誡比丘（Bhikkhu）衡量自己的德行來接受供養。 示比丘慎勿放逸： 告誡比丘謹慎，不要放逸。 菩薩三事無厭： 菩薩（Bodhisattva）在三件事上永不滿足。 戒定慧： 戒（Śīla）、定（Samādhi）、慧（Prajñā）。 誡觀檀越四事從苦緣起出生法： 告誡觀察檀越（Dānapati）的四件事，都是從苦的因緣生起的。 誡觀末法中校量心行法： 告誡觀察末法時期衡量心行的方法。 誡觀破戒僧尼不修出世法： 告誡觀察破戒的僧尼不修出世法。 誡觀六難自慶修道法： 告誡觀察修道的六種困難，從而慶幸自己能夠修道。 戒賢論師祈禱觀音文： 戒賢論師（Śīlabhadra）祈禱觀音菩薩（Avalokiteśvara）的文章。 永嘉真覺禪師發願文： 永嘉真覺禪師（Yongjia Zhenjue）的發願文。 隨州大洪山遂禪師禮華嚴經文： 隨州大洪山遂禪師禮拜《華嚴經》（Avataṃsaka Sūtra）的文章。 桐江瑛法師觀心銘： 桐江瑛法師的《觀心銘》。
卷第五
終南山宣律師賓主序： 終南山宣律師（Daoxuan）的《賓主序》。 東山演禪師送徒弟行腳： 東山演禪師送別徒弟行腳。 漢顯宗開佛化法本內傳： 漢顯宗時期佛教傳入中國的記載。 中峰和尚遺誡門人： 中峰和尚（Zhongfeng Mingben）遺誡門人的話。 誡閑： 告誡不要閑散。 千嵓長禪師示眾： 千嵓長禪師（Qianyan Chang）的開示。 天衣懷禪師室中以凈土問學者： 天衣懷禪師（Tianyi Huai）在室內用凈土法門提問學人。 大智律師警自甘塗炭者： 大智律師（Dazhi）警醒那些自甘墮落的人。 永明壽禪師戒無證悟人勿輕凈土： 永明壽禪師（Yongming Yanshou）告誡沒有證悟的人不要輕視凈土法門。 慈雲式懺主三衣辯惑篇： 慈雲式懺主（Ciyun Shi）的《三衣辯惑篇》。
卷第六
長蘆慈覺頤禪師龜鏡文： 長蘆慈覺頤禪師（Changlu Cijue Yi）的《龜鏡文》。 慈受禪師示眾箴規： 慈受禪師（Cishou）的《示眾箴規》。
【English Translation】 English version Summarizing Various Texts to Praise the Precepts: A compilation of various texts to extol the precepts. The Buddha Emphasized the Precepts During His Lifetime: The Buddha especially propagated the precepts during his lifetime. Showing Monks and Nuns the Broad and Concise Aspects of the Precepts: Showing the characteristics of precepts for monks and nuns in detail and in brief. The Teaching on Guiding Nuns: The doctrine of guiding nuns. Nuns' Eight Respectful Dharmas Transcend the World Upon Ordination: The eight respectful dharmas for nuns enable renunciants to transcend the mundane world. The Five Virtues of a Śrāmaṇera: The five virtues of a Śrāmaṇera (novice monk). The Significance of the Three Robes: The meaning of making and using the three robes (Tricīvara). Illustrating the Functions of the Kasaya: Explaining the functions of the Kasaya (袈裟, monastic robe). The Great Teaching Permanently Forbids Silk, Cotton, and Leather Items: Buddhism forever prohibits the use of silk, cotton, and leather products. Using Current Events to Rebuke False Conduct: Using real-life examples to rebuke false behavior. Showing That the Essence of Clothing and Wealth is Impermanent: Explaining that the nature of clothing and wealth is impermanent. Showing Respect and Protection for the Three Robes and Bowl: Explaining the methods of respecting and protecting the three robes and bowl. Showing the Original Causes for Opening and Establishing Rules: Explaining the fundamental causes for allowing and establishing rules. The Meaning of Establishing the Bowl: The significance of establishing the bowl. The Teaching on the Significance of the Sitting Cloth: The doctrine of the sitting cloth.
Volume 4
The Teaching on the Significance of the Water-Strainer Bag: The doctrine of the water-strainer bag (漉囊). Quoting the Great Teaching on Purity to Rebuke Reliance and Abuse: Quoting Buddhist teachings on purity to rebuke reliance and abuse. Eight Impure Wealths Increase Greed and Ruin the Path: Eight kinds of impure wealth increase greed and destroy practice. Encouraging Broad-Mindedness to Benefit and Support the Path: Encouraging everyone to open their minds, benefit sentient beings, and follow the right path. Distinguishing the Differences in Meaning Between Burning the Body and Burning a Finger: Differentiating the differences in meaning between burning the body and burning a finger. The Vinaya Forbids Miscellaneous Studies Because They Hinder Proper Activities: The Vinaya prohibits learning miscellaneous studies because they hinder proper activities. If Understanding and Practice Are Not Genuine, One Will Instead Disregard the Precepts: If understanding and practice are not genuine, one will instead disregard the precepts. The Sustaining of the Three Jewels Entirely Depends on the Precepts: The continued existence and propagation of the Three Jewels (Triratna) entirely depend on the precepts. Understanding the Three Jewels Leads to Great Merit and Great Benefit from Taking Refuge: Understanding the Three Jewels leads to great merit and great benefit from taking refuge. The Abiding Three Jewels: The Abiding Three Jewels. The Manifested Three Jewels: The Manifested Three Jewels. Emperor Renzong's Eulogy on the Three Jewels: Emperor Renzong's article praising the Three Jewels. Chan Master Dahui's Dedication After Reading Sutras: Chan Master Dahui Zonggao's (大慧宗杲) dedication after reading sutras. Words of Monk Lan'an Shu (6): Sayings of Monk Lan'an Shu (懶庵樞) (6). Four-Line Gatha: A four-line gatha. Instructing Bhikkhus to Consider Their Own Virtue Before Accepting Offerings: Admonishing Bhikkhus (monks) to measure their own virtue before accepting offerings. Instructing Bhikkhus to Be Cautious and Not Indulge in Negligence: Admonishing Bhikkhus to be cautious and not indulge in negligence. Bodhisattvas Are Never Satisfied in Three Matters: Bodhisattvas (Bodhisattva) are never satisfied in three matters. Precepts, Samadhi, and Wisdom: Śīla (戒, precepts), Samādhi (定, concentration), and Prajñā (慧, wisdom). Admonishing to Observe the Four Matters of Dānapati Arising from Suffering: Admonishing to observe the four matters of Dānapati (檀越, patrons) arising from the causes of suffering. Admonishing to Observe the Methods of Measuring Mind and Conduct in the Dharma-Ending Age: Admonishing to observe the methods of measuring mind and conduct in the Dharma-Ending Age. Admonishing to Observe That Monks and Nuns Who Break the Precepts Do Not Cultivate Transcendental Dharma: Admonishing to observe that monks and nuns who break the precepts do not cultivate transcendental Dharma. Admonishing to Observe the Six Difficulties and Rejoice in Cultivating the Path: Admonishing to observe the six difficulties of cultivating the path and rejoice in being able to cultivate. Treatise Master Śīlabhadra's Prayer to Avalokiteśvara: Treatise Master Śīlabhadra's (戒賢論師) prayer to Avalokiteśvara (觀音菩薩). Vows of Chan Master Yongjia Zhenjue: The vows of Chan Master Yongjia Zhenjue (永嘉真覺). Zen Master Sui of Dahong Mountain in Suizhou's Prostration to the Avataṃsaka Sūtra: Zen Master Sui of Dahong Mountain in Suizhou's prostration to the Avataṃsaka Sūtra (華嚴經). Inscription on Contemplating the Mind by Dharma Master Tongjiang Ying: Dharma Master Tongjiang Ying's (桐江瑛法師) 'Inscription on Contemplating the Mind'.
Volume 5
Preface to the Host and Guest by Vinaya Master Daoxuan of Zhongnan Mountain: Vinaya Master Daoxuan's (宣律師) 'Preface to the Host and Guest'. Chan Master Dongshan Yan Sends Off His Disciple on a Pilgrimage: Chan Master Dongshan Yan sends off his disciple on a pilgrimage. The Inner Transmission of Emperor Xian of Han Opening Buddhist Transformation: Records of Buddhism's introduction to China during the reign of Emperor Xian of Han. Chan Master Zhongfeng's Last Admonitions to His Disciples: Chan Master Zhongfeng Mingben's (中峰明本) last admonitions to his disciples. Admonishment Against Idleness: Admonishment against being idle. Chan Master Qianyan Chang's Instruction to the Assembly: Chan Master Qianyan Chang's (千嵓長) instruction to the assembly. Chan Master Tianyi Huai Asks Students About Pure Land in His Room: Chan Master Tianyi Huai (天衣懷) asks students about the Pure Land Dharma in his room. Vinaya Master Dazhi Warns Those Who Gladly Indulge in Misery: Vinaya Master Dazhi (大智) warns those who gladly indulge in misery. Chan Master Yongming Yanshou Admonishes Those Without Enlightenment Not to Disparage Pure Land: Chan Master Yongming Yanshou (永明延壽) admonishes those without enlightenment not to disparage the Pure Land Dharma. Repentance Master Ciyun Shi's Essay on Discriminating Doubts About the Three Robes: Repentance Master Ciyun Shi's (慈雲式) 'Essay on Discriminating Doubts About the Three Robes'.
Volume 6
Chan Master Changlu Cijue Yi's 'Mirror of the Tortoise': Chan Master Changlu Cijue Yi's (長蘆慈覺頤) 'Mirror of the Tortoise'. Chan Master Cishou's 'Admonitions and Regulations for the Assembly': Chan Master Cishou's (慈受) 'Admonitions and Regulations for the Assembly'.
笑翁和尚家訓 黃龍死心新禪師小參 褒禪山慧空禪師輪藏記 慈照聰禪師住石門查待制為撰僧堂記 應庵華禪師答詮長老法嗣書 怡山然禪師發願文 開善密庵謙禪師答陳知丞書 司馬溫公解禪偈 仰山飯 白侍郎六贊偈(並序) 天臺圓法師自誡
卷第七
芙蓉楷禪師小參 黃檗禪師示眾 徐學老勸童行勤學文 月窟清禪師訓童行 山谷居士黃太史發願文 云峰悅和尚小參語 月林觀和尚體道銘 慈受深禪師小參 汾州大達無業國師上堂 法昌遇禪師小參 古鏡和尚回汾陽太守 雪竇明覺禪師壁間遺文 范蜀公送圓悟禪師行腳 保寧勇禪師示看經 大智照律師送衣缽與圓照本禪師書 釋門登科記序 顏侍郎答云行人書 陳提刑貴謙答真侍郎德秀書
卷第八
慈受禪師訓童行 勉僧看病 大慧禪師禮觀音文 天臺智者大師觀心誦經法 觀心食法 大智律師三衣賦 鐵缽賦 坐具賦 漉囊賦 錫教賦 頤禪師誡洗面文 辨才凈法師心師銘 唐禪月大師座右銘 吉州龍濟山友云鍪和尚蛇穢說 大慧禪師答孫知縣書 佛鑒勤和尚與佛果勤和尚書 答投子通和尚書
卷第九
隋高祖文皇帝敕文 晉王受菩薩戒疏(即隋煬帝) 婺州左溪山朗禪師召永嘉大師山居書 永嘉答書 天臺圓法
【現代漢語翻譯】 卷第七 笑翁和尚家訓，黃龍死心新禪師小參，褒禪山慧空禪師輪藏記，慈照聰禪師住石門查待制為撰僧堂記，應庵華禪師答詮長老法嗣書，怡山然禪師發願文，開善密庵謙禪師答陳知丞書，司馬溫公解禪偈，仰山飯，白侍郎六贊偈(並序)，天臺圓法師自誡。
芙蓉楷禪師小參，黃檗禪師示眾，徐學老勸童行勤學文，月窟清禪師訓童行，山谷居士黃太史發願文，云峰悅和尚小參語，月林觀和尚體道銘，慈受深禪師小參，汾州大達無業國師上堂，法昌遇禪師小參，古鏡和尚回汾陽太守，雪竇明覺禪師壁間遺文，范蜀公送圓悟禪師行腳，保寧勇禪師示看經，大智照律師送衣缽與圓照本禪師書，釋門登科記序，顏侍郎答云行人書，陳提刑貴謙答真侍郎德秀書。
卷第八 慈受禪師訓童行，勉僧看病，大慧禪師禮觀音文，天臺智者大師觀心誦經法，觀心食法，大智律師三衣賦，鐵缽賦，坐具賦，漉囊賦，錫教賦，頤禪師誡洗面文，辨才凈法師心師銘，唐禪月大師座右銘，吉州龍濟山友云鍪和尚蛇穢說，大慧禪師答孫知縣書，佛鑒勤和尚與佛果勤和尚書，答投子通和尚書。
卷第九 隋高祖文皇帝敕文，晉王受菩薩戒疏(即隋煬帝)，婺州左溪山朗禪師召永嘉大師山居書，永嘉答書，天臺圓法師自
【English Translation】 Volume 7 'Family Instructions of Monk Xiaoweng', 'Small Assembly Talk by Zen Master Xin of Sixing Huanglong', 'Record of the Revolving Sutra Cabinet at Baochan Mountain by Zen Master Huikong', 'Record of the Monastic Hall Written for Magistrate Cha by Zen Master Cong of Cizhao upon Residing at Shimen', 'Reply to the Dharma Successor of Elder Quan by Zen Master Hua of Ying'an', 'Vow of Zen Master Ran of Yishan', 'Reply to Vice Minister Chen by Zen Master Qian of Mian'an at Kaishan', 'Gatha on Understanding Zen by Sima Wengong', 'Yangshan Meal', 'Six Praising Gathas by Vice Minister Bai (with Preface)', 'Self-Admonition by Dharma Master Yuan of Tiantai'.
'Small Assembly Talk by Zen Master Kai of Furong', 'Zen Master Huangbo's Instruction to the Assembly', 'Xu Xuelao Encourages Novices to Diligently Study Literature', 'Zen Master Qing of Yueku Cave Instructs Novices', 'Vow of Layman Huang, the Mountain Valley Resident and Grand Historian', 'Small Assembly Talk by Monk Yue of Yunfeng', 'Inscription on Embodiment of the Dao by Monk Guan of Yuelin', 'Small Assembly Talk by Zen Master Shen of Cishou', 'Ascending the Hall by National Teacher Wuye, Great Attainment of Fenzhou', 'Small Assembly Talk by Zen Master Yu of Fachang', 'Monk Gujing Returns to the Prefect of Fenyang', 'Posthumous Writings on the Wall by Zen Master Mingjue of Xuedou', 'Fan Shugong Sends Zen Master Yuanwu on Pilgrimage', 'Zen Master Yong of Baoning Instructs on Reading Sutras', 'Letter from Vinaya Master Zhao of Dazhi Sending Robe and Bowl to Zen Master Ben of Yuanzhao', 'Preface to the Record of Monks Passing the Imperial Examination', 'Reply to Yun Xingren by Vice Minister Yan', 'Reply to Vice Minister De Xiu by Chen Guiqian, the Criminal Judge'.
Volume 8 'Zen Master Cishou Instructs Novices', 'Encouraging Monks to Care for the Sick', 'Zen Master Dahui's Litany to Guanyin', 'Dharma of Contemplating the Mind and Reciting Sutras by Great Master Zhizhe of Tiantai', 'Dharma of Contemplating the Mind While Eating', 'Rhapsody on the Three Robes by Vinaya Master Dazhi', 'Rhapsody on the Iron Bowl', 'Rhapsody on the Sitting Cloth', 'Rhapsody on the Water Filter Bag', 'Rhapsody on the Monk's Staff', 'Zen Master Yi's Admonition on Washing the Face', 'Inscription on the Mind as Teacher by Dharma Master Jing of Biancai', 'Motto Beside the Seat of Great Master Chanyue of the Tang Dynasty', 'Monk Youyunmou of Longji Mountain in Jizhou on Snake Filth', 'Letter from Zen Master Dahui to Magistrate Sun', 'Letter from Zen Master Qin of Fojian to Zen Master Qin of Foguo', 'Reply to Monk Tong of Touzi'.
Volume 9 'Imperial Edict of Emperor Wen of the Sui Dynasty', 'Memorial of the Prince of Jin Receiving the Bodhisattva Precepts (i.e., Emperor Yang of the Sui Dynasty)', 'Letter from Zen Master Lang of Zuoqi Mountain in Wuzhou Summoning Great Master Yongjia to Reside in the Mountains', 'Yongjia's Reply', 'Tiantai Yuanfa'
師懺悔文 發願文 荊溪大師誦經普迴向文 芭蕉泉禪師示眾 龍門佛眼禪師十可行十頌(並序) 示禪人心要 誡問話 大隋神照真禪師上堂(二) 云峰悅和尚室中舉古 金陵保寧勇禪師示眾 古德渴熱行 覺范洪禪師送僧乞食序 為僧不預於十科事佛徒消于百載 或庵體禪師上堂 示眾 小參 結座 真凈文禪師頌 靈芝照律師頌 古德垂誡 勉看經 勉應緣 勉住持 洞山和尚自誡 雪峰存禪師入閩 宏智禪師示眾 省病僧 大慧禪師示徒 龐居士頌 自保銘 上竺佛光照法師示小師 圭峰禪師示學徒委曲 登廁規式 大智律師入廁垂訓
卷第十
贊佛傳法偈 禪林妙記前序 石屋琪禪師送慶侍者回里省師 結制小參 上堂 商太宰問孔子聖人 鐘山鐵牛印禪師示童行法晦 撫州永安禪院新建法堂記無盡居士撰 宋文帝集朝宰論佛教 後漢書郊祀志 杭州凈慈寺守一法真禪師楴地迴向文 隨州大洪山靈峰寺十方禪院記 唐修雅法師聽誦法華經歌 梁皇舍道事佛詔
緇門警訓目錄(終)
緇門警訓卷第一
溈山大圓禪師警策
夫業系受身未免形累。稟父母之遺體。假眾緣而共成。雖乃四大扶持。常相違背。無常老病不與人期。朝存夕亡剎那異世。譬如春霜曉露倏忽即無。
【現代漢語翻譯】 現代漢語譯本
師懺悔文，發願文，荊溪大師誦經普迴向文，芭蕉泉禪師示眾，龍門佛眼禪師十可行十頌(並序)，示禪人心要，誡問話，大隋神照真禪師上堂(二)，云峰悅和尚室中舉古，金陵保寧勇禪師示眾，古德渴熱行，覺范洪禪師送僧乞食序，為僧不預於十科事佛徒消于百載，或庵體禪師上堂，示眾，小參，結座，真凈文禪師頌，靈芝照律師頌，古德垂誡，勉看經，勉應緣，勉住持，洞山和尚自誡，雪峰存禪師入閩，宏智禪師示眾，省病僧，大慧禪師示徒，龐居士頌，自保銘，上竺佛光照法師示小師，圭峰禪師示學徒委曲，登廁規式，大智律師入廁垂訓。
卷第十
贊佛傳法偈，禪林妙記前序，石屋琪禪師送慶侍者回里省師，結制小參，上堂，商太宰問孔子聖人，鐘山鐵牛印禪師示童行法晦，撫州永安禪院新建法堂記無盡居士撰，宋文帝集朝宰論佛教，後漢書郊祀志，杭州凈慈寺守一法真禪師楴地迴向文，隨州大洪山靈峰寺十方禪院記，唐修雅法師聽誦法華經歌，梁皇舍道事佛詔。
緇門警訓目錄(終)
緇門警訓卷第一
溈山大圓禪師警策
夫業系受身未免形累。稟父母之遺體。假眾緣而共成。雖乃四大扶持。常相違背。無常老病不與人期。朝存夕亡剎那異世。譬如春霜曉露倏忽即無。 English version
Teacher's Confession, Vow, Great Master Jingxi's Universal Dedication Text for Sutra Recitation, Zen Master Banana Spring's Instruction to the Assembly, Zen Master Foyan of Dragon Gate's Ten Practices and Ten Verses (with Preface), Instructions on the Essentials of the Zen Mind, Admonition Against Asking Questions, Great Sui Dynasty Zen Master Shenzhao Zhen's Dharma Talk (Two), Abbot Yunfeng Yue's Citing of Ancient Cases in the Room, Zen Master Yong of Baoning in Jinling's Instruction to the Assembly, Ancient Worthies' Thirst and Heat Practice, Preface to Zen Master Juefan Hong's Sending a Monk to Beg for Food, Being a Monk Without Participating in the Ten Categories is Wasting a Hundred Years in Vainly Serving the Buddha, Zen Master Huo'an Ti's Dharma Talk, Instruction to the Assembly, Short Dharma Talk, Conclusion of the Session, Verse by Zen Master Zhenjing Wen, Verse by Vinaya Master Lingzhi Zhao, Ancient Worthies' Instructions, Exhortation to Read Sutras, Exhortation to Respond to Conditions, Exhortation to Uphold the Monastery, Abbot Dongshan's Self-Admonition, Zen Master Xuefeng Cun's Entering Min, Zen Master Hongzhi's Instruction to the Assembly, Visiting a Sick Monk, Zen Master Dahui's Instruction to Disciples, Layman Pang's Verse, Inscription for Self-Preservation, Dharma Master Foguang Zhao of Shangzhu's Instruction to Young Monks, Zen Master Guifeng's Detailed Instructions to Students, Rules for Entering the Toilet, Vinaya Master Dazhi's Instructions Before Entering the Toilet.
Volume Ten
Verse Praising the Buddha and Transmitting the Dharma, Preface to the Wondrous Records of the Zen Forest, Zen Master Shiwu Qi's Sending Attendant Qing Back to His Hometown to Visit His Teacher, Small Dharma Talk for the Beginning of the Retreat, Dharma Talk, Grand Preceptor Shang Asks Confucius About Sages, Zen Master Tie Niu Yin of Zhongshan's Instruction to Novice Dharma Hui, Record of the Newly Built Dharma Hall at Yong'an Zen Monastery in Fuzhou by Layman Wujin, Emperor Wen of Song Gathers Ministers to Discuss Buddhism, Book of the Later Han Dynasty's Records of Suburban Sacrifices, Zen Master Shouyi Fazhen of Jingci Monastery in Hangzhou's Dedication Text for Land, Record of the Ten Directions Zen Monastery at Lingfeng Temple on Great Hong Mountain in Suizhou, Dharma Master Xiuya of the Tang Dynasty's Song of Listening to the Lotus Sutra, Emperor Liang's Edict Abandoning Heterodox Paths and Serving the Buddha.
Table of Contents of Admonitions for Monks (End)
Admonitions for Monks, Volume One
Zen Master Dayuan of Mount Wei's Admonitions
'Because of karma, we receive a body and cannot avoid physical burdens. We inherit the physical form from our parents and rely on various conditions to come into being. Although the four elements (earth, water, fire, wind) support us, they are constantly in conflict. Impermanence, old age, and sickness do not wait for anyone. One may live in the morning but die in the evening, and in an instant, the world changes. It is like spring frost and morning dew, vanishing in an instant.'
【English Translation】 English version
Teacher's Confession, Vow, Great Master Jingxi's (name of a monk) Universal Dedication Text for Sutra Recitation, Zen Master Banana Spring's (name of a monk) Instruction to the Assembly, Zen Master Foyan (name of a monk) of Dragon Gate's Ten Practices and Ten Verses (with Preface), Instructions on the Essentials of the Zen Mind, Admonition Against Asking Questions, Great Sui Dynasty Zen Master Shenzhao Zhen's (name of a monk) Dharma Talk (Two), Abbot Yunfeng Yue's (name of a monk) Citing of Ancient Cases in the Room, Zen Master Yong (name of a monk) of Baoning in Jinling's Instruction to the Assembly, Ancient Worthies' Thirst and Heat Practice, Preface to Zen Master Juefan Hong's (name of a monk) Sending a Monk to Beg for Food, Being a Monk Without Participating in the Ten Categories is Wasting a Hundred Years in Vainly Serving the Buddha, Zen Master Huo'an Ti's (name of a monk) Dharma Talk, Instruction to the Assembly, Short Dharma Talk, Conclusion of the Session, Verse by Zen Master Zhenjing Wen (name of a monk), Verse by Vinaya Master Lingzhi Zhao (name of a monk), Ancient Worthies' Instructions, Exhortation to Read Sutras, Exhortation to Respond to Conditions, Exhortation to Uphold the Monastery, Abbot Dongshan's (name of a monk) Self-Admonition, Zen Master Xuefeng Cun's (name of a monk) Entering Min, Zen Master Hongzhi's (name of a monk) Instruction to the Assembly, Visiting a Sick Monk, Zen Master Dahui's (name of a monk) Instruction to Disciples, Layman Pang's (name of a layman) Verse, Inscription for Self-Preservation, Dharma Master Foguang Zhao (name of a monk) of Shangzhu's Instruction to Young Monks, Zen Master Guifeng's (name of a monk) Detailed Instructions to Students, Rules for Entering the Toilet, Vinaya Master Dazhi's (name of a monk) Instructions Before Entering the Toilet.
Volume Ten
Verse Praising the Buddha and Transmitting the Dharma, Preface to the Wondrous Records of the Zen Forest, Zen Master Shiwu Qi's (name of a monk) Sending Attendant Qing Back to His Hometown to Visit His Teacher, Small Dharma Talk for the Beginning of the Retreat, Dharma Talk, Grand Preceptor Shang Asks Confucius About Sages, Zen Master Tie Niu Yin (name of a monk) of Zhongshan's Instruction to Novice Dharma Hui, Record of the Newly Built Dharma Hall at Yong'an Zen Monastery in Fuzhou by Layman Wujin, Emperor Wen of Song Gathers Ministers to Discuss Buddhism, Book of the Later Han Dynasty's Records of Suburban Sacrifices, Zen Master Shouyi Fazhen (name of a monk) of Jingci Monastery in Hangzhou's Dedication Text for Land, Record of the Ten Directions Zen Monastery at Lingfeng Temple on Great Hong Mountain in Suizhou, Dharma Master Xiuya of the Tang Dynasty's Song of Listening to the Lotus Sutra, Emperor Liang's Edict Abandoning Heterodox Paths and Serving the Buddha.
Table of Contents of Admonitions for Monks (End)
Admonitions for Monks, Volume One
Zen Master Dayuan (name of a monk) of Mount Wei's Admonitions
'Because of karma, we receive a body and cannot avoid physical burdens. We inherit the physical form from our parents and rely on various conditions to come into being. Although the four elements (earth, water, fire, wind) support us, they are constantly in conflict. Impermanence, old age, and sickness do not wait for anyone. One may live in the morning but die in the evening, and in an instant, the world changes. It is like spring frost and morning dew, vanishing in an instant.'
岸樹井藤豈能長久。唸唸迅速。一剎那間轉息即是來生。何乃晏然空過。父母不供甘旨。六親固以棄離。不能安國治邦。家業頓捐繼嗣。緬離鄉黨剃髮稟師。內勤克念之功。外弘不諍之德。迥脫塵世冀期出離。何乃才登戒品。便言我是比丘。檀越所須吃用。常住不解忖思。來處謂言法爾。合供吃了聚頭暄喧。但說人間雜話。然則一期趁樂。不知樂是苦因。曩劫徇塵未嘗返省。時光淹沒歲月蹉跎。受用殷繁施利濃厚。動經年載不疑棄離。積聚滋多保持幻質。導師有敕戒勖比丘。進道嚴身三常不足。人多於此耽味不休。日往月來颯然白首。後學未聞旨趣應須。博問先知將謂出家。貴求衣食佛先制律。啟創發矇軌則威儀。凈如冰雪。止持作犯束斂初心。微細條章革諸猥弊。毗尼法席曾未叨陪。了義上乘豈能甄別。可惜一生空過。後悔難追。教理未嘗措懷。玄道無因契悟。及至年高臘長。空腹高心不肯親附良朋。惟知倨傲未諳法律。戢斂全無。或大語高聲出言無度。不敬上中下座。婆羅門聚會無殊。碗缽作聲食畢先起。去就乖角僧體全無。起坐忪諸動他心念。不存些些軌則小小威儀。將何束斂。後昆新學無因倣傚。才相覺察。便言我是山僧。未聞佛教。行持一向情存粗糙。如斯之見蓋為初心。慵惰饕餮因循荏苒。人間遂成疏野
不覺。躘踵老朽觸事面牆。後學諮詢無言接引。縱有談說不涉曲章。或被輕言便責後生。無禮瞋心忿起言語。談人一朝臥疾在床。眾苦縈纏逼迫。曉夕思忖心裡恛惶。前路茫茫未知何往。從茲始知悔過。臨渴掘井奚為自恨。早不預修年晚多諸過咎。臨行揮霍怕怖慞惶。谷穿雀飛。識心隨業如人負債。強者先牽心緒多端。重處偏墜。無常殺鬼唸唸不停。命不可延時不可待。人天三有應未免之。如是受身非論劫數。感傷嘆訝哀哉切心。豈可緘言遞相警策。所恨同生像季去聖時遙。佛法生疏人多懈怠。略伸管見以曉後來。若不蠲矜。誠難輪逭。
夫出家者發足超方心形異俗。紹隆聖種震懾魔軍。用報四恩拔濟三有。若不如此。濫廁僧倫言行荒疏。虛沾信施。昔年行處寸步不移。恍惚一生將何憑恃。況乃堂堂僧相容貌可觀。皆是宿植善根感斯異報。便擬端然拱手。不貴寸陰事業不勤。功果無因克就。豈可一生空過。抑亦來業無禆。辭親決志披緇。意欲等超何所曉夕思忖。豈可遷延過時。心期佛法棟樑。用作後來龜鏡。常以如此未能少分相應。出言須涉于典章。談說乃傍于稽古。形儀挺特意氣高閑遠。行要假良朋。數數清于耳目。住止必須擇伴。時時聞于未聞。故云。生我者父母。成我者朋友。親附善者如霧露中行。雖不
【現代漢語翻譯】 現代漢語譯本： 不知不覺中，老態龍鍾，每每遇到事情都像面對一堵墻一樣茫然無措。後輩前來請教，也無法用言語引導。即使有所談論，也無法深入經藏的精妙之處。有時被輕視，便會責備後生晚輩，毫無禮貌，嗔恨心起，惡語相向。談論他人，一旦臥病在床，各種痛苦纏身，日夜思忖，心中惶恐不安。前路茫茫，不知將去向何方。從此才開始後悔過去，就像臨渴掘井一樣，只能徒增自恨。早年不預先修行，晚年便會犯下諸多過錯。臨終之時，驚慌失措，恐懼不安，如同谷中的糧食被雀鳥偷食殆盡。識心隨著業力牽引，就像人揹負著債務一樣，強大的業力會先牽引，心緒紛亂，最終墮入沉重之處。無常的死神唸唸不停地逼近，生命無法延長，時間不可等待。人天三界，終究無法避免。如此受生，並非只經歷一次劫數。對此感到傷感嘆息，哀哉切心。怎能保持沉默，應該互相警醒策勵。所恨的是，我們同生于像法末季，距離聖人時代遙遠，佛法變得生疏，人們大多懈怠。我略微表達自己的淺見，以曉諭後人。如果不加以寬恕和諒解，實在難以逃脫輪迴之苦。
出家之人，發心離開家園，超越世俗，心和形都與世俗不同。肩負著紹隆佛種、震懾魔軍的重任，用以報答四重恩情，拔濟三有眾生。如果不能做到這樣，只是濫竽充數地混在僧眾之中，言行舉止粗疏荒唐，白白地接受信徒的供養。往昔所行之處，寸步不移，恍惚一生，將來又能憑靠什麼呢？更何況，擁有堂堂僧相，容貌可觀，這都是宿世種植善根所感得的殊勝果報。卻只想安然地拱手而立，不珍惜一寸光陰，事業不勤奮，功德果實沒有因緣可以成就，豈能一生空過，或者對來世也沒有任何助益。辭別親人，決心出家，意欲等同於佛，超越一切，卻不知早晚思忖修行。怎能遷延拖延，錯過時機？心中期望成為佛法的棟樑，用作後人的榜樣和借鑑。常常覺得自己如此，還未能與佛法少分相應。出言必須符合經典章法，談論必須旁徵博引，符合古訓。形貌儀態要挺拔特立，意氣要高尚閑遠。修行要依靠良師益友，時常清醒自己的耳目。居住必須選擇好的同伴，時常聽聞未曾聽聞的道理。所以說，生我者是父母，成就我者是朋友。親近善人，就像在霧露中行走一樣，雖然不
【English Translation】 English version: Unknowingly, one becomes old and decrepit, facing every matter as if facing a wall, at a loss. When later learners consult, one is unable to guide them with words. Even if there is discussion, it does not delve into the profound meanings of the scriptures. Sometimes, being looked down upon, one blames the younger generation, lacking manners, with anger rising and harsh words spoken. Speaking of others, once they are bedridden, various sufferings entangle them, and day and night they ponder, their hearts filled with anxiety. The road ahead is vast and unknown, not knowing where to go. Only then does one begin to regret the past, like digging a well when already thirsty, only increasing self-reproach. Not cultivating early, one commits many faults in old age. At the time of death, one is panicked, fearful, and uneasy, like grain in a valley being eaten away by sparrows. The conscious mind follows the pull of karma, like a person burdened with debt. The stronger karma pulls first, the mind in disarray, ultimately falling into a heavy place. The impermanent death constantly approaches, moment by moment, without ceasing. Life cannot be prolonged, time cannot be waited for. The three realms of humans and gods cannot be avoided. Such rebirth is not just a matter of one kalpa. Feeling sadness and sighing, alas, it cuts to the heart. How can one remain silent? One should warn and encourage each other. What is regrettable is that we are born in the Dharma-Ending Age, far from the time of the saints, the Buddha's teachings have become unfamiliar, and people are mostly lazy. I briefly express my shallow views to enlighten later generations. If one does not show leniency and understanding, it is truly difficult to escape the suffering of samsara (cycle of rebirth).
Those who leave home (to become monks or nuns), resolve to depart from their families, transcending the mundane, with mind and form different from the laity. They bear the responsibility of propagating the holy seed (of Buddhism), and awe the armies of Mara (demons), using it to repay the four debts of gratitude (to parents, all sentient beings, the country, and the Three Jewels), and to deliver beings from the three realms of existence (desire realm, form realm, formless realm). If one cannot do this, but merely mingles among the Sangha (monastic community) as a mere number, with crude and absurd words and deeds, one receives the offerings of believers in vain. The places one has walked in the past, not moving an inch, a lifetime of confusion, what can one rely on in the future? Moreover, possessing the dignified appearance of a monk, with a respectable countenance, all of this is due to the superior rewards gained from planting good roots in past lives. Yet, one only intends to stand with folded hands, not cherishing an inch of time, not being diligent in one's endeavors, and the fruits of merit have no cause to be achieved. How can one pass a lifetime in vain, or be of no benefit to the next life? Bidding farewell to relatives, resolving to leave home, intending to be equal to the Buddha, transcending all, yet not knowing to contemplate and cultivate morning and evening. How can one delay and procrastinate, missing the opportunity? The heart hopes to become a pillar of the Buddha's teachings, to serve as a model and reference for later generations. One often feels that even like this, one has not been able to correspond even a little with the Buddha's teachings. One's words must conform to the rules of the scriptures, and one's discussions must be based on extensive references and conform to ancient teachings. One's appearance and demeanor must be upright and outstanding, and one's spirit must be noble and detached. Cultivation must rely on good teachers and beneficial friends, constantly clarifying one's ears and eyes. One must choose good companions to live with, and constantly hear what one has not heard before. Therefore, it is said that those who give birth to me are my parents, and those who help me to achieve are my friends. Approaching good people is like walking in the mist and dew, although not
濕衣時時有潤。狎習惡者長惡知見。曉夕造惡。即目交報歿后沉淪。一失人身萬劫不復。忠言逆耳。豈不銘心者哉。便能澡心。育德晦跡韜名蘊素。精神喧囂。止絕。若欲參禪學道。頓超方便之門。心契玄津研幾精妙。抉擇深奧啟悟真源。博問先知親近善友。此宗難得其妙。切鬚子細用心。可中頓悟正因。便是出塵階漸。此則破三界二十五有。內外諸法盡知不實。從心變起悉是假名。不用將心湊泊。但情不附物。物豈礙人。任他法性周流莫斷莫續。聞聲見色蓋是尋常。遮邊那邊應用不闕。如斯行止實不枉披法服。亦乃酬報四恩拔濟三有。生生若能不退。佛階決定可期。往來三界之賓。出沒為他作。則此之一學最妙最玄。但辦肯心必不相賺。若有中流之士。未能頓超。且於教法留心。溫尋貝葉精搜義理。傳唱敷揚接引後來。報佛恩德。時光亦不虛棄。必須以此扶持。住止威儀便是僧中法器。豈不見倚松之葛上聳千尋。附托勝因方能廣益。懇修齋戒莫謾虧逾。世世生生殊妙因果。不可等閑過日兀兀度時。可惜光陰。不求升進。徒消十方信施。亦乃孤負四恩。積累轉深。心塵易壅觸途成滯。人所輕欺。古云。彼既丈夫我亦爾。不應自輕而退屈。若不如此徒在緇門。荏苒一生殊無所益。伏望興決烈之志。開特達之懷。舉措看他
上流。莫擅隨於庸鄙。今生便須決斷想料。不由別人息意忘緣。不與諸塵作對。心空境寂。只為久滯不通。熟覽斯文時時警策。強作主宰莫狥人情。業果所牽誠難逃避。聲和向順形直影端。因果歷然豈無憂懼。故經云。假使百千劫。所作業不亡。因緣會遇時。果報還自受。故知三界刑罰縈絆殺人。弩力勤修莫空過日。深知過患方乃相勸行持。愿百劫千生處處同爲法侶。乃為銘曰。
幻身夢宅空中物色。前際無窮后際寧克。出此沒彼升沈疲極。未免三輪何時休息。貪戀世間陰緣成質。從生至老一無所得。根本無明因茲被惑。光陰可惜剎那不測。今生空過來世窒塞。從迷至迷皆因六賊。六道往還三界匍匐。早訪明師親近高德。抉擇身心去其荊棘。世自浮虛眾緣豈逼。研窮法理以悟為則。心境俱捐莫記莫憶。六根怡然行住寂默。一心不生萬法俱息。
明教嵩禪師尊僧篇
教必尊僧何謂也。僧也者以佛為性。以如來為家。以法為身。以慧為命。以禪悅為食。故不恃俗民。不營世家。不修形骸。不貪生不懼死。不溽乎五味。其防身有戒。攝心有定。辨明有慧。語其戒也潔清三惑。而畢身不污。語其定也恬思慮正。神明而終日不亂。語其慧也。崇德辨惑而必然。以此修之之謂因。以此成之之謂果。其於物也有慈
【現代漢語翻譯】 現代漢語譯本： 上等根器的人，不要隨意跟隨平庸鄙俗之輩。今生就必須決斷，深思熟慮。不要因為別人而停止修習，忘記佛緣，不要與世間諸塵對立。心空無物，境界寂靜，只因爲長期停滯不通達。要熟讀這些文字，時時警醒自己，要努力做自己的主人，不要順從人情。業力果報的牽引，確實難以逃避。聲音和諧，行為順暢，形體正直，影子自然端正。因果報應歷歷分明，難道沒有憂慮和恐懼嗎？所以經書上說：『即使經過百千劫，所造的業也不會消亡。因緣際會之時，果報還是要自己承受。』所以要知道三界的刑罰就像繩索一樣纏繞束縛，足以殺人。要努力勤奮地修行，不要虛度光陰。深刻了解過失和禍患，才能互相勸勉修行。愿百劫千生，處處都能一同成為修法的伴侶。因此作銘文如下：
幻化的身體，如夢境般的住所，都是空中虛幻的景象。過去無始無終，未來又怎能窮盡？脫離此境，又進入彼境，上升下沉，疲憊不堪。無法避免在三界中輪迴，何時才能停止？貪戀世間，陰暗的因緣形成實體。從生到老，一無所得。根本的無明，因此被迷惑。光陰可惜，剎那間難以預測。今生空過，來世就會受阻。從迷惑到迷惑，都是因為六賊（眼、耳、鼻、舌、身、意）。在六道中往來，在三界中匍匐。早日拜訪明師，親近高尚的德行。決斷身心，去除其中的荊棘。世間本就虛浮，各種因緣又怎能逼迫你？研究透徹佛法真理，以覺悟為準則。心境都要捨棄，不要記住，不要回憶。六根怡然自得，行走坐臥都寂靜無聲。一心不生，萬法都寂滅。
明教嵩禪師《尊僧篇》
教化必定要尊敬僧人，這是為什麼呢？僧人，是以佛為本性，以如來為家，以佛法為身，以智慧為生命，以禪悅為食物。所以不依賴世俗百姓，不經營世俗家業，不修飾外表形骸，不貪生也不懼怕死亡，不沉溺於五味（酸、甜、苦、辣、咸）。他們防身有戒律，攝心有禪定，辨別是非有智慧。說到戒律，能潔凈清除貪、嗔、癡三惑，並且終身不被污染。說到禪定，能使思慮平靜端正，精神清明，終日不亂。說到智慧，能崇尚道德，辨別迷惑，而且必然能做到。用這些來修習，就叫做因；用這些來成就，就叫做果。他們對於萬物有慈悲心。
【English Translation】 English version: Superior individuals should not casually follow the vulgar and base. In this life, one must make resolute decisions and contemplate deeply. Do not cease practice or forget the karmic connections due to others. Do not oppose the various defilements of the world. When the mind is empty and the realm is tranquil, it is only because of prolonged stagnation and lack of understanding. Diligently study these texts, constantly reminding oneself to strive to be one's own master and not yield to human sentiments. The pull of karmic consequences is indeed difficult to escape. When the voice is harmonious and the behavior is compliant, the form is upright and the shadow is straight. With the clarity of cause and effect, how can there be no worry and fear? Therefore, the sutra says: 'Even if hundreds of thousands of kalpas pass, the deeds one has done will not perish. When the conditions meet, the consequences will be borne by oneself.' Therefore, know that the punishments of the three realms are like ropes that entangle and bind, sufficient to kill. Strive diligently in practice, do not waste time. Only by deeply understanding faults and dangers can we encourage each other to practice. May we, in hundreds of thousands of lifetimes, always be companions in the Dharma. Therefore, I compose this inscription:
The illusory body, the dreamlike dwelling, are all empty phenomena in the sky. The past is endless, how can the future be exhausted? Leaving this realm and entering that realm, rising and falling, utterly exhausted. Unable to avoid the cycle of the three realms, when will there be rest? Attachment to the world, dark karmic conditions form substance. From birth to old age, nothing is gained. The fundamental ignorance is the cause of delusion. Time is precious, unpredictable in an instant. If this life is wasted, the next life will be obstructed. From delusion to delusion, all because of the six thieves (eye, ear, nose, tongue, body, mind). Wandering in the six realms, crawling in the three realms. Seek out a wise teacher early, draw near to noble virtues. Resolve the mind and body, remove the thorns within. The world is inherently fleeting, how can various conditions compel you? Thoroughly investigate the principles of the Dharma, taking enlightenment as the standard. Abandon both mind and realm, do not remember, do not recall. The six senses are content, walking, standing, sitting, and lying are all silent. When one mind does not arise, all phenomena cease.
Zen Master Mingjiao Song's 'Respecting the Sangha'
Why is it necessary to respect the Sangha in teaching? The Sangha takes the Buddha as its nature, the Tathagata as its home, the Dharma as its body, wisdom as its life, and Chan joy as its food. Therefore, they do not rely on the laity, do not manage worldly affairs, do not cultivate physical appearance, do not crave life or fear death, and are not immersed in the five flavors (sour, sweet, bitter, spicy, salty). They have precepts to protect themselves, samadhi to collect the mind, and wisdom to discern right from wrong. Speaking of precepts, they can purify and cleanse the three poisons (greed, hatred, and delusion), and remain unblemished throughout their lives. Speaking of samadhi, it can calm and rectify thoughts, making the spirit clear and undisturbed all day long. Speaking of wisdom, it can uphold virtue, discern delusion, and is certain to succeed. Using these to cultivate is called the cause; using these to achieve is called the effect. They have compassion for all things.
有悲。有大誓有大惠。慈也者。當欲安萬物。悲也者。常欲拯眾苦。誓也者。誓與天下見真諦。惠也者。惠群生以正法。神而通之。天地不能掩。密而行之。鬼神不能測。其演法也辨說不滯。其護法也奮不顧身。能忍人之不可忍。能行人之不能行。其正命也丐食而食而不為恥。其寡慾也糞衣綴缽而不為貧。其無爭也可辱而不可輕。其無怨也可同而不可損。以實相待物。以至慈修己。故其于天下也。能必和能普敬。其語無妄故其為信也至。其法無我故其為讓也誠。有威可警有儀可則。天人望而儼然。能福於世能導于俗。其忘形也委禽獸而不怪。其讀誦也冒寒暑而不廢。以法而出也遊人間遍聚落。視名若谷響。視利若游塵。視物色若陽艷。煦嫗貧病瓦合輿㒗。而不為卑。以道而處也雖深山窮谷。草其衣木其食。晏然自得。不可以利誘。不可以勢屈。謝天子諸侯而不為高。其獨立也以道自勝。雖形影相弔而不為孤。其群居也以法為屬。會四海之人而不為混。其可學也雖三藏十二部。百家異道之書。無不知也。他方殊俗之言無不通也。祖述其法則有文有章也。行其中道則不空不有也。其絕學也離念清凈純真一如。不復有所分別也。僧乎其為人至。其為心溥。其為德備。其為道大。其為賢非世之所謂賢也。其為聖非世之所謂聖也
【現代漢語翻譯】 現代漢語譯本 有悲心。有宏大的誓願，有廣大的恩惠。慈愛，是想要安定萬物。悲憫，是常常想要拯救眾生的苦難。誓願，是發誓要讓天下人見到真理。恩惠，是用正法來恩惠眾生。他的神通廣大，天地都無法遮蔽。他的行為隱秘，鬼神都無法測度。他演說佛法時，辯才無礙。他護衛佛法時，奮不顧身。能忍受別人不能忍受的，能做到別人不能做到的。他以正當的方式謀生，乞食為生而不感到羞恥。他很少有慾望，穿著糞掃衣，拿著瓦缽，卻不覺得貧窮。他不與人爭鬥，可以被侮辱，但不可被輕視。他不懷怨恨，可以與人和同，但不可被損害。用真實的相貌對待事物，用至高的慈悲修養自己。所以他對於天下，能夠一定和睦，能夠普遍尊敬。他的話語沒有虛妄，所以他的誠信是最高的。他的佛法沒有我執，所以他的謙讓是真誠的。有威嚴可以警戒世人，有儀容可以作為法則。天人都仰望他，感到莊嚴。能夠給世間帶來福祉，能夠引導世俗。他忘卻形體，即使委身於禽獸也不覺得奇怪。他讀誦經典，冒著寒暑也不停止。以佛法而出世，遊走於人間各個村落。看待名聲如同山谷的迴響，看待利益如同飄浮的塵埃，看待物質美色如同陽光下的幻影。愛護貧窮和疾病的人，與地位低下的人交往，不認為自己卑賤。以道義而處世，即使身處深山窮谷，以草為衣，以樹木的果實為食，也安然自得。不能用利益來誘惑他，不能用權勢來屈服他。辭謝天子諸侯，不認為自己高尚。他獨立生活，用佛法戰勝自己，即使只有自己的身影相伴，也不覺得孤獨。他群體生活，以佛法為歸屬，會聚四海之人，也不感到混亂。他的學識是可以學習的，即使是三藏十二部，百家異道的書籍，沒有不知道的。其他地方不同的風俗語言，沒有不通曉的。遵循他的法則，有條理有章法。實行他的中道，不落入空和有兩邊。他斷絕學問，離開妄念，清凈純真，達到一體，不再有所分別。僧人啊，他做人是最好的，他的心胸是廣闊的，他的德行是完備的，他的道行是偉大的。他的賢能不是世俗所說的賢能，他的聖明不是世俗所說的聖明。
【English Translation】 English version He has compassion. He has great vows and great benevolence. Compassion means desiring to bring peace to all things. Sorrow means constantly desiring to save all beings from suffering. Vows mean vowing to show the truth to the world. Benevolence means benefiting all living beings with the right Dharma. His spiritual power is so great that heaven and earth cannot conceal it. His actions are so secret that ghosts and gods cannot fathom them. When he expounds the Dharma, his eloquence is unhindered. When he protects the Dharma, he is fearless. He can endure what others cannot endure, and he can do what others cannot do. His righteous livelihood is begging for food without feeling ashamed. His few desires are wearing rags and carrying a clay bowl without feeling poor. His lack of contention means he can be insulted but not belittled. His lack of resentment means he can be in harmony with others but not be harmed. He treats things with true appearance and cultivates himself with supreme compassion. Therefore, he can certainly be harmonious and universally respectful to the world. His words are without falsehood, so his trustworthiness is supreme. His Dharma is without self, so his humility is sincere. He has the majesty to warn the world and the demeanor to be a model. Gods and humans look up to him with reverence. He can bring blessings to the world and guide customs. He forgets his form, even entrusting himself to birds and beasts without finding it strange. He recites scriptures, braving the cold and heat without stopping. He goes out into the world with the Dharma, traveling through villages. He views fame like an echo in a valley, views profit like floating dust, and views material beauty like a mirage in the sun. He cherishes the poor and sick, associating with the lowly, without considering himself inferior. He lives by the Way, even in deep mountains and remote valleys, wearing grass for clothing and eating the fruits of trees, he is content. He cannot be tempted by profit or subdued by power. He declines the offers of emperors and lords without considering himself superior. He lives independently, overcoming himself with the Dharma, even if only his shadow accompanies him, he does not feel lonely. He lives in a group, with the Dharma as his belonging, gathering people from all over the world without feeling confused. His knowledge can be learned, even the Tripitaka (Three Baskets of Buddhist scriptures) and the books of a hundred schools of thought, he knows them all. He understands the languages and customs of other places. Following his principles, there is order and structure. Practicing his Middle Way, he does not fall into the extremes of emptiness or existence. He cuts off learning, leaving behind delusions, pure and true, reaching oneness, no longer making distinctions. O monk, his character is the best, his heart is broad, his virtue is complete, his path is great. His virtue is not what the world calls virtue, and his holiness is not what the world calls holiness.
。出世殊勝之賢聖也。僧也如此可不尊乎。
孤山圓法師示學徒
於戲大法下衰去聖逾遠。披緇雖眾謀道尤稀。競聲利為己能。視流通為兒戲。遂使法門罕辟教網將頹。實賴後昆克荷斯道。汝曹虛心請法潔己依師。近期于立身揚名。遠冀于革凡成聖。發揮像法舍子而誰。故須修身踐言慎終如始。勤爾學問謹爾行藏。避惡友如避虎狼。事良朋如事父母。奉師盡禮為法亡軀。有善母自矜。起過務速改。守仁義而確乎不拔。處貧賤則樂以忘憂。自然與禍斯違與福斯會。豈假相形。問命諂求榮達之期。擇日選時茍免否屯之運。此豈沙門之遠識。實惟俗子之妄情。宜乎見賢思齊。當仁不讓。慕雪山之求法。學善財之尋師。名利不足。動於懷。死生不足憂其慮。倘功成而事遂。必自邇而涉遐。不沽名而名自揚。不召眾而眾自至。智足以照惑。慈足以攝人。窮則獨善其身。達則兼善天下。使真風息而再振。慧炬滅而復明。可謂大丈夫焉。可謂如來使矣。豈得身棲講肆。跡混常徒。在穢惡則無所間然。於行解則不見可畏。以至積習成性自滅其身。始教慕彼上賢。終見淪於下惡。如斯之輩誠可悲哉。詩云靡不有初鮮克有終。斯之謂矣。中人以上可不誡歟。抑又戒慧分宗大小異學。悉自佛心而派出。意存法界以同歸。既而未曉
【現代漢語翻譯】 現代漢語譯本： 這是出世間殊勝的賢人和聖人啊。僧眾也是如此，難道不值得尊敬嗎？
孤山圓法師訓誡學徒：
唉！佛法衰落，距離聖人越來越遠。出家的人雖然很多，但謀求佛道的人卻很少。他們爭逐名利，視弘揚佛法為兒戲。以致佛法之門很少開啟，教化的網路將要崩塌。實在依賴後輩能夠承擔起這個道統。你們要虛心請教佛法，潔身自好地依止師父。近期要立身揚名，遠期要革除凡俗，成就聖人。發揮佛法，捨棄你們，又捨棄誰呢？所以必須修身踐言，謹慎始終。勤奮地學習知識，謹慎地約束行為。躲避惡友如同躲避虎狼，侍奉良朋如同侍奉父母。侍奉師父要盡禮，爲了佛法要捨棄自身。有了善行不要自我誇耀，有了過錯要迅速改正。堅守仁義，堅定不移。處於貧賤之中，要快樂得忘記憂愁。自然會遠離災禍，與福運相會。哪裡需要看相算命，諂媚地尋求榮華富貴的時期？選擇日子，挑選時辰，茍且地避免困厄的命運？這哪裡是出家人的遠見卓識，實在是世俗之人的荒謬情感。應該見賢思齊，當仁不讓。仰慕雪山童子求法，學習善財童子尋訪善知識。名利不足以動搖心懷，生死不足以憂慮。如果功德成就，事業成功，必定是從近處開始，逐步走向遠大。不追求名聲，名聲自然顯揚；不召集大眾，大眾自然歸附。智慧足以照亮迷惑，慈悲足以攝受人心。窮困時就獨自修養自身，顯達時就兼善天下。使衰微的佛法重新振興，熄滅的慧燈重新點亮。這才能稱得上大丈夫，才能稱得上如來的使者啊！怎麼能身居講堂，混跡于普通的僧眾之中？在污穢邪惡之中無所顧忌，在修行和見解上沒有值得敬畏的地方？以至於積習成性，自我毀滅。開始時還羨慕那些賢人，最終卻淪落到下惡之中。像這樣的人，實在可悲啊。《詩經》說：『沒有誰不是有個好的開始，但很少有人能堅持到底。』說的就是這種情況啊。中等資質以上的人，難道不應該以此為警戒嗎？還有戒律和智慧分為不同宗派，大小乘有不同的學說，這些都是從佛心流出的，目的是爲了在法界中共同歸於一處。既然還不明白……
【English Translation】 English version: These are the eminent sages and saints who have transcended the world. The Sangha is also like this, how can they not be respected?
Gushan Yuan, the Dharma Master, instructs his disciples:
Alas! The Great Dharma is declining, and we are becoming more and more distant from the saints. Although there are many who have left home, few seek the path of enlightenment. They compete for fame and profit, and regard the propagation of the Dharma as child's play. As a result, the gate of Dharma is rarely opened, and the net of teachings is about to collapse. It is truly reliant on later generations to be able to shoulder this tradition. You must humbly seek the Dharma, and purify yourselves to rely on your teachers. In the near term, establish yourselves and make a name for yourselves; in the long term, transform from the mundane and become saints. Who else will propagate the Dharma if not you? Therefore, you must cultivate yourselves, practice what you preach, and be cautious from beginning to end. Diligently study knowledge, and carefully restrain your behavior. Avoid evil friends as if avoiding tigers and wolves, and serve good friends as if serving your parents. Serve your teachers with utmost respect, and sacrifice yourselves for the Dharma. Do not boast about your good deeds, and quickly correct your mistakes. Uphold benevolence and righteousness, and be steadfast and unyielding. In poverty and lowliness, be happy and forget your sorrows. Naturally, you will avoid misfortune and meet with good fortune. Where is the need to consult fortune-tellers and flatteringly seek the time of glory and prosperity? Choosing dates and selecting times, and perfunctorily avoiding the fate of adversity? This is hardly the far-sightedness of a renunciate, but rather the absurd emotions of a worldly person. You should emulate the virtuous when you see them, and not yield when it comes to benevolence. Admire the Snow Mountain Hermit's seeking of the Dharma, and learn from Sudhana's (Sudhana, the main character in the last chapter of the Avatamsaka Sutra, who travels to learn from 53 teachers) search for teachers. Fame and profit are not enough to move your hearts, and life and death are not enough to worry your minds. If merit is achieved and affairs are successful, it must be from the near and gradually reach the far. Without seeking fame, fame will naturally spread; without summoning the masses, the masses will naturally come. Wisdom is sufficient to illuminate delusion, and compassion is sufficient to gather people. In poverty, cultivate oneself alone; in prosperity, benefit the world. May the declining Dharma be revived, and the extinguished lamp of wisdom be relit. This can be called a great man, and this can be called a messenger of the Tathagata! How can one reside in lecture halls and mingle with ordinary monks? In filth and evil, there is no restraint; in practice and understanding, there is nothing to be feared? To the point that accumulated habits become nature, and one destroys oneself. At the beginning, one admired those virtuous people, but in the end, one fell into the lower evils. Such people are truly pitiable. The Book of Songs says: 'There is no one who does not have a good beginning, but few can finish well.' This is what it means. Those of average ability and above, should they not take this as a warning? Furthermore, precepts and wisdom are divided into different schools, and the Great and Small Vehicles have different teachings, all of which flow from the Buddha's mind, with the intention of returning to the same place in the Dharma Realm. Since you do not yet understand...
大猷。於是各權所據。習經論則以戒學為棄物。宗律部則以經論為憑虛。習大法者則滅沒小乘。聽小乘者則輕毀大法。但見人師偏贊。遂執之而互相是非。豈知佛意常融。茍達之而不見彼此。應當互相成濟。共熟機緣。其猶萬派朝宗無非到海。百官蒞事咸曰勤王。未見護一派而擬塞眾流。守一官而欲廢庶績。原夫法王之垂化也。統攝群品各有司存。小律比禮刑之權。大乘類鈞衡之任。營福如司于漕輓。制撰若掌于王言。在國家之百吏咸修。類我教之群宗競演。果明此旨豈執異端。當須量己才。能隨力演布。性敏則兼學為善。識淺則顓門是宜。若然者雖各播風猷。而共成慈濟。同歸和合之海。共坐解脫之床。夫如是則真迷途之指南。教門之木鐸也。居乎師位諒無慚德。趣乎佛果決定不疑。汝無矜伐小小見知。樹立大大我慢。輕侮先覺熒惑後生。雖云聽尋未補過咎。言或有中。汝曹思之。
勉學上(並序)
中人之性知務學而或墮于學。乃作勉學。
嗚呼學不可須臾怠。道不可須臾離。道由學而明學可怠乎。聖賢之域由道而至。道可離乎。肆凡民之學不怠可以至於賢。賢人之學不怠可以至於聖。冉求之學可以至於顏淵。而不逮具體者中心怠耳。故曰。非不說子之道力不足也。子曰。患力不足者中道廢。
【現代漢語翻譯】 現代漢語譯本： 大猷（Dàyóu）。於是各自堅持自己所依據的（教法）。學習經論的就認為戒律是應該拋棄的東西，尊崇律部的就認為經論是虛無縹緲的。學習大乘佛法的人就貶低小乘佛法，聽聞小乘佛法的人就輕視誹謗大乘佛法。只是看到人師片面的讚揚，就執著於此而互相爭論是非。哪裡知道佛陀的教義是圓融無礙的，如果通達了這個道理，就不會有彼此的分別。應當互相幫助，共同成熟（眾生的）機緣。這就像萬千條河流匯歸大海，沒有不是流向大海的；百官處理事務都說是爲了效忠君王。沒有見過保護一條河流而想要堵塞其他河流，守護一個官職而想要廢除其他政績的。追溯佛法之王的垂示教化，統攝各種根器的眾生，各有其職能。小乘戒律好比禮、刑的權力，大乘佛法類似於衡量輕重的工具。營建福德就像管理漕運，著書立說就像掌管王室的文書。在國家，各種官吏都努力做好自己的工作；類似於在佛教中，各個宗派都競相演說（佛法）。如果明白了這些道理，哪裡還會執著于不同的觀點呢？應當衡量自己的才能，盡力隨緣弘揚佛法。天資聰敏的，兼學多種法門是最好的；見識淺薄的，專精一個法門是適宜的。如果這樣，雖然各自傳播不同的風範，卻共同成就慈悲濟世的事業，一同歸向和合的大海，共同安坐于解脫的寶座。如果能夠這樣，那才是真正的迷途中的指南，佛教界的木鐸啊！身居師位，才不會愧對自己的德行；趨向佛果，才不會有任何懷疑。你們不要自誇自己小小的見解，樹立大大的我慢，輕視先覺者，迷惑後學者。即使聽聞佛法，也不能彌補過失。這些話或許有中的，你們好好思考吧。
《勉學上》（並序）
中等資質的人知道努力學習，但有時會懈怠。因此寫了《勉學》。
唉！學習不可以片刻懈怠，道不可以片刻離開。道因為學習才能明白，學習怎麼可以懈怠呢？聖賢的境界因為道才能達到，道怎麼可以離開呢？因此，普通人學習不懈怠就可以達到賢人的境界，賢人學習不懈怠就可以達到聖人的境界。冉求（Rǎn Qiú）的學習可以達到顏淵（Yán Yuān）的境界，但是沒有趕上，具體的原因是內心懈怠了。所以（冉求）說：『不是我不喜歡您的道，而是我的能力不夠啊。』孔子（Kǒngzǐ）說：『擔心能力不夠的人，會在半路就放棄。』
【English Translation】 English version: Dayou (Dàyóu). Thus, each clings to what they rely on. Those who study scriptures and treatises regard precepts as something to be discarded. Those who uphold the Vinaya (rules of discipline) consider scriptures and treatises as empty and unsubstantial. Those who practice Mahayana (Great Vehicle) diminish the Hinayana (Small Vehicle). Those who listen to Hinayana lightly disparage Mahayana. They only see the one-sided praise of their teachers, and thus cling to it, arguing with each other about right and wrong. How do they know that the Buddha's intention is always harmonious and all-encompassing? If they understand this, they will not see any difference between each other. They should help each other and together mature the opportunities (of sentient beings). It is like ten thousand streams flowing towards the sea, all without exception reaching the ocean. Hundreds of officials attending to their duties all say they are serving the king diligently. No one has ever seen someone protecting one stream while trying to block others, or guarding one office while wanting to abolish other achievements. Tracing back to the Dharma King's (Buddha's) teachings, he governs all beings, each with their own function. The Hinayana precepts are like the power of rites and punishments, while the Mahayana is similar to the balance of weights. Building merit is like managing transportation, and writing is like managing royal decrees. In a country, all officials diligently perform their duties; similarly, in Buddhism, all schools compete to expound (the Dharma). If one understands these principles, how could one cling to different views? One should measure one's own talent and do one's best to propagate the Dharma according to one's ability. Those who are intelligent are best suited to study multiple teachings, while those with shallow knowledge should specialize in one. If so, although each spreads different virtues, they will together accomplish the work of compassion and salvation, together return to the ocean of harmony, and together sit on the seat of liberation. If it can be like this, then it is truly a guide in the maze, a wooden bell in the Buddhist community! Residing in the position of a teacher, one will not be ashamed of one's virtue; approaching Buddhahood, one will have no doubt. You should not boast of your small knowledge, establish great arrogance, despise those who are enlightened before you, and confuse those who come after you. Even if you hear the Dharma, it cannot make up for your faults. Perhaps some of these words are true, you should think about them carefully.
Encouragement to Study, Part 1 (with Preface)
People of average ability know to strive to learn, but sometimes they become lazy in their studies. Therefore, I wrote 'Encouragement to Study'.
Alas! Learning cannot be neglected for a moment, and the Way cannot be separated from for a moment. The Way is understood through learning, so how can learning be neglected? The realm of sages and worthies is reached through the Way, so how can the Way be separated from? Therefore, the learning of ordinary people, if not neglected, can reach the realm of worthies; the learning of worthies, if not neglected, can reach the realm of sages. The learning of Ran Qiu (Rǎn Qiú) could have reached the realm of Yan Yuan (Yán Yuān), but he did not catch up, specifically because his mind was lazy. Therefore, (Ran Qiu) said: 'It is not that I do not like your Way, but that my ability is not enough.' Confucius (Kǒngzǐ) said: 'Those who worry about not having enough ability will give up halfway.'
今汝畫。顏淵之學可以至於夫子。而不齊于聖師者。短命死耳。如不死安知其不如仲尼哉。以其學之不怠也。故曰。有顏氏子好學不幸短命死矣。今也則亡。或問。聖人學耶。曰是何言歟。是何言歟。凡民與賢猶知學。豈聖人怠於學耶。夫天之剛也。而能學柔于地故。不幹四時焉。地之柔也。而能學剛于天故。能出金石焉。陽之發生也。而亦學肅殺于陰故。靡草死焉。陰之肅殺也。而亦學發生于陽故。薺麥生焉。夫為天乎地乎陽乎陰乎。交相學而不怠。所以成萬物。天不學柔則無以覆。地不學剛則無以載。陽不學陰則無以啟。陰不學陽則無以閉。聖人無他也。則天地陰陽而行者四者學不怠。聖人惡乎怠。或者避席曰。予之孤陋也。幸子發其蒙。愿聞聖人之學。中庸子曰。復坐吾語汝。書不云乎。惟狂克唸作聖。惟聖罔唸作狂。是故聖人造次顛沛未嘗不念正道而學之也。夫子大聖人也。拔乎其萃出乎其類。自生民以來未有如夫子者。入太廟每事問。則是學于廟人也。三人行擇其善者而從之。則是學于偕行也。入周則問禮于老子。則是學于柱史也。豈仲尼之聖不若廟人行人柱史耶。蓋聖人懼夫不念正道而學之。則至於狂也矣。故曰。必有如丘之忠信焉。必不如丘之好學也。曰聖人生而知之何必學為。曰知而學聖人也。學而
知常人也。雖聖人常人莫有不由於學焉。孔子曰。君子不可不學。子路曰。南山有竹不柔自直。斬而用之達乎犀革。以此言之。何學之有。孔子曰。栝而羽之鏃而礪之。其入之不亦深乎。子路再拜曰。敬受教矣。噫聖人之學無乃栝羽鏃礪使深入乎。豈生而知之者。兀然不學耶。
勉學下
夫聖且賢必務于學。聖賢以下安有不學而成人哉。學猶飲食衣服也。人有聖乎賢乎眾庶乎。雖三者異。而饑索食渴索飲寒索衣則不異矣。學也豈得異乎。惟禽獸土木不必學也。嗚呼愚夫嗜飲食而不怠。冒貨利而不休。及就於學朝學而夕怠者有矣。夫有春學而冬怠者有矣。夫茍如嗜飲食冒貨利之不知怠者。何患于不為博聞乎。不為君子乎。曰世有至愚者。不辯菽麥之異。不知寒暑之變。豈令學耶。豈可教耶。曰至愚由不教也。由不學也。茍師教之不倦彼心之不怠者。聖域可躋而升乎。何憂菽麥之不辯乎。且愚者渴而知飲。饑而知食。寒而知衣。既知斯三者則與草木殊矣。惡乎不可學也。不可教也。人之至愚豈不能日記一言耶。積日至月則記三十言矣。積月至年則記三百六十言矣。積之數年而不怠者。亦幾於博聞乎。又日取一小善而學行之。積日至月則身有三十善矣。積月至年則身有三百六十善矣。積之數年而不怠者。不亦幾
【現代漢語翻譯】 現代漢語譯本 這是說普通人。即使是聖人和普通人，沒有誰不是通過學習而來的。孔子說：『君子不可以不學習。』子路說：『南山的竹子，不經過揉搓自然挺直，砍下來使用，能夠穿透犀牛皮。』照這樣說，為什麼要學習呢？』孔子說：『給它加上尾羽，裝上箭頭，用磨石磨利，它射入東西難道不更深嗎？』子路再次拜謝說：『我恭敬地接受教誨了。』唉，聖人的學習，莫非就像加上尾羽，裝上箭頭，用磨石磨利，使之射入更深嗎？難道生來就懂得知識的人，會那樣呆板地不學習嗎？
勉勵學習（下）
聖人和賢人必定致力於學習。聖人和賢人以下的人，哪裡有不學習就能成人的呢？學習就像飲食和穿衣一樣。人有聖人、賢人、普通人，雖然這三種人不同，但是飢餓了要找食物，口渴了要找水喝，寒冷了要找衣服穿，這些是沒有什麼不同的。學習難道可以不同嗎？只有禽獸和土木才不必學習。唉，愚蠢的人貪圖飲食而不懈怠，冒險追求財利而不停止，等到學習的時候，早上學習而晚上就懈怠的，有啊！春天學習而冬天就懈怠的，有啊！如果像貪圖飲食、冒險追求財利那樣不知疲倦，何愁不能成為博聞的人呢？不能成為君子呢？有人說：『世上有極其愚蠢的人，不能分辨豆子和小麥的區別，不知道寒冷和炎熱的變化，難道要讓他們學習嗎？難道可以教導他們嗎？』我說：『極其愚蠢是由於不教育啊，是由於不學習啊。如果老師教導不倦，他們內心也不懈怠，那麼就可以登上聖人的境界了。』還擔心不能分辨豆子和小麥嗎？況且愚蠢的人口渴了知道喝水，飢餓了知道吃東西，寒冷了知道穿衣服，既然知道這三件事，就與草木不同了，怎麼能說不可以學習呢？不可以教導呢？人再愚蠢難道不能每天記住一句話嗎？積累到一個月就能記住三十句話了。積累到一年就能記住三百六十句話了。積累數年而不懈怠，也就差不多能成為博聞的人了吧？又每天學習並做一件小小的善事，積累到一個月身上就有三十件善事了，積累到一年身上就有三百六十件善事了，積累數年而不懈怠，不也就差不多了
【English Translation】 English version This refers to ordinary people. Even sages and ordinary people, none are not a result of learning. Confucius said, 'A gentleman cannot but learn.' Zilu (a disciple of Confucius) said, 'The bamboo of the Southern Mountain, without being bent, is naturally straight. When cut and used, it can penetrate rhinoceros hide. Speaking in this way, what need is there for learning?' Confucius said, 'If you attach feathers to it, fit an arrowhead to it, and sharpen it on a whetstone, would it not penetrate even deeper?' Zilu bowed twice and said, 'I respectfully accept your teaching.' Alas, is the learning of sages perhaps like attaching feathers, fitting arrowheads, and sharpening on a whetstone to make it penetrate deeper? Would those who are born with knowledge be so dull as not to learn?
Encouragement to Learn (Part 2)
Sages and the virtuous must devote themselves to learning. Below the level of sages and the virtuous, how can anyone become an adult without learning? Learning is like eating, drinking, and clothing. Whether a person is a sage, virtuous, or common, although these three are different, the need to seek food when hungry, seek drink when thirsty, and seek clothing when cold is the same. How can learning be different? Only birds, beasts, earth, and wood do not need to learn. Alas, foolish people are diligent in seeking food and drink, and tireless in pursuing wealth and profit, but when it comes to learning, some study in the morning and become lazy in the evening. Some study in the spring and become lazy in the winter. If they were as tireless as they are in seeking food, drink, wealth, and profit, what would they have to worry about in not becoming learned? In not becoming gentlemen? Someone might say, 'There are extremely foolish people in the world who cannot distinguish between beans and wheat, and do not know the changes of cold and heat. Should we make them learn? Can they be taught?' I say, 'Extreme foolishness is due to a lack of education, due to a lack of learning. If the teacher teaches tirelessly and their hearts do not become lazy, then they can ascend to the realm of sages.' What worry is there that they cannot distinguish between beans and wheat? Moreover, foolish people know to drink when thirsty, know to eat when hungry, and know to wear clothes when cold. Since they know these three things, they are different from grass and trees. How can it be said that they cannot learn? That they cannot be taught? Can even the most foolish person not remember one word each day? Accumulating over a month, they will remember thirty words. Accumulating over a year, they will remember three hundred and sixty words. Accumulating over several years without becoming lazy, would they not be close to becoming learned? Furthermore, if they learn and perform one small good deed each day, accumulating over a month, they will have thirty good deeds. Accumulating over a year, they will have three hundred and sixty good deeds. Accumulating over several years without becoming lazy, would they not be close
于君子乎。為愚為小人而不變者。由不學耳。中庸子喟然嘆曰。吾嘗見恥智之不逮才之不敏。而輟于學者。未見恥飲食不如他人之多而輟飲食者。輟飲食則殞其命。何必恥于不多耶。輟學問則同夫禽獸土木。何必恥才智之不如他人耶。茍恥才智不如則不學。則亦應恥飲食不如他人則廢飲食。以是觀之豈不大誤乎。吾亦至愚也。每揣才與智不逮他人者遠矣。由知飲食之不可輟。而不敢怠於學也。行年四十有四矣。雖病且困。而手未嘗釋卷。所以懼同於土木禽獸耳。非敢求臻聖域也。亦非求乎聞達也。雖或彷徉戶庭。夷猶原野。以暫頤養。目觀心思。亦未嘗敢廢于學也。由是登山則思學其高。臨水則思學其清。坐石則思學其堅。看松則思學其貞。對月則思學其明。萬境森列各有所長。吾悉得師而學之。萬境無言而尚可學。人之能言。雖萬惡必有一善也。師一善以學之。其誰曰不然乎。中庸子曰。世有求之而或不得者也。世有求之而必得者也。求之而或不得者利也。求之而必得者道也。小人之於利也。雖或萬求而萬不得。而求之彌勇。君子之於道也。求之必得。而望涂懷怯自念力不足者。此求利小人之罪耳。仲尼曰。仁遠乎哉。我欲仁斯仁至矣。言求之而必得也。
姑蘇景德寺云法師務學十門(並序)
玉不琢
【現代漢語翻譯】 現代漢語譯本： 關於君子，那些因為愚笨或出身低微而不求改變的人，都是因為不學習的緣故。中庸子感嘆道：『我曾見過羞於自己才智不足、能力遲鈍而停止學習的人，卻沒見過羞於自己飲食不如別人多而停止飲食的人。停止飲食就會喪命，又何必羞於吃得不多呢？停止學習就會和禽獸土木一樣，又何必羞於才智不如別人呢？如果羞於才智不如別人就不學習，那就應該羞於飲食不如別人就停止飲食。這樣看來，豈不是大錯特錯嗎？我資質也很愚鈍，常常覺得自己才智遠不如別人。但我知道飲食不可停止，所以不敢懈怠學習。我今年四十四歲了，即使生病困頓，也從未放下書本，就是害怕和土木禽獸一樣。並非敢於追求達到聖人的境界，也不是爲了追求名聲顯達。即使有時在庭院徘徊，在郊野遊蕩，以暫時休養，眼睛觀察，心思思考，也從未敢於停止學習。因此，登山時就思考學習山的高大，臨水時就思考學習水的清澈，坐于石頭上就思考學習石頭的堅硬，看松樹就思考學習松樹的貞節，面對月亮就思考學習月亮的明亮。萬物羅列，各有其長處，我都把它們當作老師來學習。萬物無言尚且可以學習，人能說話，即使有萬般惡習也必有一善。學習他的一善，誰會說不對呢？』中庸子說：『世上有追求卻可能得不到的東西，世上有追求就必定能得到的東西。追求卻可能得不到的是利益，追求就必定能得到的是道義。小人對於利益，即使嘗試萬次也可能萬次都得不到，但他們追求得更加起勁。君子對於道義，追求就必定能得到，卻望而卻步，心懷怯懦，自認為能力不足。這是追求利益的小人的罪過啊！』仲尼（Confucius）說：『仁德難道離我們很遠嗎？我想要仁德，仁德就到來了。』這是說追求就必定能得到啊。 姑蘇景德寺的云法師所著的《務學十門》（並序）。 玉不琢
【English Translation】 English version: Regarding the junzi (gentleman, morally superior person), those who do not seek to change because of their foolishness or humble origins do so because they do not learn. Zhongyongzi (Master of the Doctrine of the Mean) sighed and said: 'I have seen people who are ashamed of their lack of intelligence and slow wit and stop learning, but I have never seen anyone who is ashamed of eating less than others and stops eating. Stopping eating will lead to death, so why be ashamed of not eating much? Stopping learning is the same as being like birds, beasts, earth, and wood, so why be ashamed of being less intelligent than others? If one is ashamed of being less intelligent and does not learn, then one should be ashamed of eating less than others and stop eating. Looking at it this way, isn't it a big mistake? I am also very foolish. I often feel that my talent and intelligence are far inferior to others. But I know that eating cannot be stopped, so I dare not slack off in learning. I am forty-four years old this year, and even when I am sick and tired, I have never put down my books, because I am afraid of being the same as earth, wood, birds, and beasts. It is not that I dare to seek to reach the realm of sages, nor is it to seek fame and fortune. Even if I sometimes wander in the courtyard or roam in the wilderness to rest temporarily, observing with my eyes and thinking with my mind, I have never dared to stop learning. Therefore, when climbing a mountain, I think about learning its height; when facing water, I think about learning its clarity; when sitting on a stone, I think about learning its firmness; when looking at a pine tree, I think about learning its integrity; when facing the moon, I think about learning its brightness. The myriad things are arranged in order, each with its own strengths, and I learn from them all as teachers. Even if the myriad things are silent, they can still be learned from. People can speak, and even if they have ten thousand evils, they must have one good quality. Learn from their one good quality, who would say no?' Zhongyongzi (Master of the Doctrine of the Mean) said: 'There are things in the world that one may seek but not obtain, and there are things that one will surely obtain if one seeks them. What one may seek but not obtain is profit; what one will surely obtain is the Dao (the Way, principle). As for the small person's pursuit of profit, even if they try ten thousand times, they may not obtain it even once, but they pursue it even more vigorously. As for the junzi's pursuit of the Dao (the Way, principle), they will surely obtain it if they seek it, but they hesitate, harbor timidity, and think that their ability is insufficient. This is the sin of the small person who seeks profit!' Zhongni (Confucius) said: 'Is ren (benevolence, humaneness) far away? If I desire ren (benevolence, humaneness), then ren (benevolence, humaneness) will come.' This means that one will surely obtain it if one seeks it. The 'Ten Gates of Diligent Study' (with preface) by Dharma Master Yun of Jingde Temple in Gusu. Jade that is not cut
不成器。人不學不知道。餘十有五而志於學。荏苒光景。倏忽老至。歲月既深。粗知其趣。翻嘆疇昔。殊失斯旨。限迫桑榆。學不可逮。因述十門垂裕後昆。俾務學以成功。助弘教而復顯云爾。
不修學無以成
涅槃經云。凡有心者皆當得成阿耨多羅三藐三菩提。何以故。蓋為一切眾生皆有佛性。此性虛通靈明常寂。若謂之有無狀無名。若謂之無聖以之靈。群生無始不覺自迷。煩惱覆蔽遺此本明。能生諸緣枉入六趣。由是大覺憫物迷盲。設戒定慧三學之法。其道恢弘示從真以起妄。軌範群品令息妄以歸真。若能信受佛語。隨順師學。乃駕苦海之迅航。則登聖道之梯隥。誰能出不由戶。何莫由斯道焉。
不折我無以學
說文云。我施身自謂也。華嚴云。凡夫無智執著於我。法華云。我慢自矜高。諂曲心不實由執我見憍慢貢高不愧。無智妄自尊大。見善不從罔受教誨。于賢不親去道甚遠。欲求法者當折我心。恭默思道屈節卑禮。以敬事長尊師重道。見賢思齊。鳩摩羅什初學小教頂禮盤頭達多。此下敬上謂之賢尊。盤頭達多晚求大法。復禮鳩摩羅什。此上敬下謂之尊賢。故周易曰。謙德之柄也。書云。汝惟不矜自賢曰矜。天下莫與汝爭能。汝惟不伐天下莫與汝爭功。晏子曰。夫爵益高者意益下。官
益大者心益小。祿益厚者施益博。子夏曰。敬而無失恭而有禮。四海之內皆兄弟也。
不擇師無以法
鳥之將息必擇其林。人之求學當選于師。師乃人之模範。模不模範不范。古今多矣。爲模範者世唯二焉。上則智慧博達行業堅貞。猶密室燈光徹窗隙。次乃解雖洞曉行亦藏瑕。如犯罪人持燈照道。斯二高座皆蘊師法。其如寡德適時名而不高。望風依附畢世荒唐。東晉安師。十二出家。貌黑形陋。師輕視之驅役田舍。執勞三年。方求師教授辨意經。執捲入田因息就覽。暮歸還師經已阇誦。師方驚歎乃為剃髮。至受具戒恣其遊學。投佛圖澄。見以奇之。異哉小童。真世良驥不遇青眼睏駕鹽車。自非伯樂奚彰千里之駿。故出家者慎宜詳擇察。有匠成之能方具資稟之禮。故南山云。真誠出家者怖四怨之多苦。厭三界之無常。辭六親之至愛。舍五欲之深著。能如是者名真出家。則可紹隆三寶度脫四生。利益甚深功德無量。比真教凌遲慧風掩扇。俗懷侮慢道出非法。並由師無率誘之心。資缺奉行之志。二彼相舍妄流鄙境。欲令道光焉可得乎。
不習誦無以記
記諸善言諷而誦之。迦葉阿難具足住持八萬法藏。西域東夏高德出家。幼年始習皆學誦持。竺佛圖澄能誦佛經數百萬言。佛陀跋陀。此云覺賢。同學
【現代漢語翻譯】 現代漢語譯本： 益處越大，心越要謙虛謹慎。俸祿越豐厚，施捨越要廣泛。子夏說：『莊重而不失禮儀，恭敬而合乎規範，那麼四海之內的人都會像兄弟一樣。』
不選擇好的老師就無法傚法。
鳥兒要棲息，必定選擇好的樹林。人要求學，應當選擇好的老師。老師是人的模範。不合乎模範的老師，自古至今有很多。能作爲模範的，世上只有兩種：上等的老師智慧淵博通達，行為堅定貞正，就像密室裡的燈光，能穿透窗戶的縫隙；次等的老師，理解雖然透徹明瞭，行為也藏有瑕疵，就像犯罪的人拿著燈照亮道路。這兩種高座上的老師，都蘊含著師道的法則。至於那些德行淺薄，只是趕時髦而名聲不高的老師，仰人鼻息，終生荒唐。東晉時代的安世高（An Shigao），十二歲出家，相貌黝黑醜陋。他的老師輕視他，讓他去田里幹活。他辛勤勞作了三年，才請求老師教授《辨意經》。他拿著經卷到田里，趁休息的時候就閱讀。晚上回到老師那裡，已經能夠背誦如流。他的老師這才驚歎，為他剃度。等到他受了具足戒后，就任憑他去遊學。他投奔佛圖澄（Fotucheng），佛圖澄認為他很奇特。真是個不平凡的小孩！真是世上的良馬，如果沒有遇到伯樂，就會被困在拉鹽車的苦役中。如果不是伯樂，怎麼能彰顯千里馬的駿逸呢？所以出家的人，應當謹慎選擇老師。有能工巧匠的才能，才能具備接受教誨的資格。所以南山律宗（Nanshan）說：『真正發心出家的人，是害怕四種怨敵帶來的眾多痛苦，厭惡三界輪迴的無常，辭別六親的深厚情愛，捨棄五欲的深深執著。』能夠做到這樣，才能稱得上是真正出家，才能繼承和發揚三寶，度脫四道眾生，利益非常深厚，功德無量。如果真正的佛教衰落，智慧之風被遮蔽，世俗之人懷有輕慢之心，佛門中出現不合法的行為，都是因為老師沒有引導教誨的心，學生缺乏奉行佛法的志向。這兩方面互相捨棄，就會導致佛法流落到鄙陋的境地。想要讓佛法發揚光大，怎麼可能呢？
不學習背誦就無法記住。
記住各種善言，諷誦它們。迦葉（Kasyapa）和阿難（Ananda）都具足住持八萬法門的能力。東夏的高僧大德出家，年幼時就開始學習背誦。竺佛圖澄（Zhu Fotucheng）能背誦數百萬字的佛經。佛陀跋陀（Buddhabhadra），翻譯為覺賢（Juexian），是同學。
【English Translation】 English version: The greater the benefit, the more humble the heart should be. The thicker the salary, the more extensive the charity should be. Zixia said, 'Be respectful without losing propriety, be courteous and have manners, then all within the four seas will be like brothers.'
Without choosing a good teacher, there is no way to follow the law.
When a bird is about to rest, it must choose its forest. When a person seeks knowledge, they should choose a teacher. A teacher is a model for people. There have been many teachers throughout history who are not models. There are only two types of people in the world who can serve as models: the superior teacher has broad and profound wisdom, and their conduct is firm and upright, like the light of a lamp in a secret room that penetrates the cracks in the window; the second-best teacher, although their understanding is thorough and clear, their conduct also hides flaws, like a criminal holding a lamp to illuminate the road. Both of these teachers in high positions contain the laws of teaching. As for those teachers who have little virtue, are fashionable, and whose names are not high, they rely on others and are absurd throughout their lives. An Shigao (安世高), of the Eastern Jin Dynasty, became a monk at the age of twelve. He was dark and ugly in appearance. His teacher looked down on him and sent him to work in the fields. He worked hard for three years before asking his teacher to teach him the Bian Yi Jing (辨意經). He took the scripture to the field and read it during his rest. When he returned to his teacher in the evening, he was already able to recite it fluently. His teacher was amazed and tonsured him. After he received the full precepts, he was allowed to travel and study. He went to Fotucheng (佛圖澄), who found him to be extraordinary. What an extraordinary child! Truly a fine horse in the world, if he had not met Bole (伯樂), he would have been trapped in the drudgery of pulling a salt cart. If it were not for Bole, how could the swiftness of a thousand-mile horse be revealed? Therefore, those who leave home should carefully choose a teacher. Only with the skills of a craftsman can one have the qualifications to receive teachings. Therefore, the Nanshan School (南山律宗) says: 'Those who truly aspire to leave home are afraid of the many sufferings brought by the four enemies,厭惡厭惡 the impermanence of the three realms,辭別辭別 the deep love of the six relatives, and捨棄捨棄 the deep attachment to the five desires.' Only those who can do this can be called truly leaving home, and can inherit and promote the Three Jewels, liberate the four kinds of beings, and bring very deep benefits and immeasurable merits. If true Buddhism declines, and the wind of wisdom is obscured, and worldly people have contempt, and illegal acts appear in Buddhism, it is all because the teacher does not have the heart to guide and teach, and the students lack the will to practice the Dharma. If these two aspects abandon each other, it will lead to the Dharma flowing into a vulgar state. How can one expect the Dharma to flourish?
Without learning to recite, there is no way to remember.
Remember all kinds of good words, and chant them. Kasyapa (迦葉) and Ananda (阿難) both had the ability to uphold the eighty-four thousand Dharmas. High-ranking monks and virtuous people in Dongxia (東夏) began to learn to recite from a young age. Zhu Fotucheng (竺佛圖澄) could recite millions of words of Buddhist scriptures. Buddhabhadra (佛陀跋陀), translated as Juexian (覺賢), was a classmate.
數人習誦為業。餘人一月工誦。覺賢一日能記。其師嘆曰。一日之學敵三十夫。然人至愚豈不日記一言。以日系月以月系年。積工必廣累課亦深。其道自微而生。何患無所立矣。
不工書無以傳
書者如也。敘事如人之意。防現生之忘失。須繕寫而編錄。欲後代以流傳。宜躬書以成集。則使教風不墜。道久彌芳。故釋氏經律結集貝多。孔子詩書刪定竹簡。若不工書事難成就。翻思智者無礙之辯。但益時機。自非章安秉筆之力。豈留今日。故罽賓高德盤頭達多。從旦至中手寫千偈。從中至暮口誦千偈。但當遵佛能寫名字。慎勿效世精草隸焉。
不學詩無以言
言善則千里之外應之。言不善則千里之外違之。詩陳褒貶語順聲律。國風敦厚雅頌溫柔。才華氣清詞富彬蔚。久習則語論自秀。才誦乃含吐不俗。彼稱四海習鑿齒。此對彌天釋道安。陳留阮瞻時忽嘲曰。大晉龍興天下為家。沙門何不全髮膚去袈裟。釋梵服被綾紗。孝龍對曰。抱一以逍遙。唯寂以致誠。剪髮毀容改服變形。彼謂我辱我棄彼榮。故無心於貴而愈貴。無心於足而愈足。此乃氣蘊蘭芳言吐風采。雖不近乎聾俗而可接于清才。佛法既委王臣。弘道須習文翰。支遁投書北闕。道林方逸東山。自非高才豈感君主。宜省狂簡之言。徒虛語耳
【現代漢語翻譯】 現代漢語譯本 有些人以背誦經文為職業，有些人一個月才能背誦完。覺賢一天就能記住，他的老師感嘆說：『一天學習的成果抵得上別人三十天。』然而，即使是最愚笨的人，難道不能每天記住一句話嗎？用每天積累的去聯繫每月，用每月積累的去聯繫每年，積累的功夫必定廣博，累積的課程也必定深厚。其中的道理自然會由細微而生髮，何必擔心不能有所成就呢？
不擅長書法就無法流傳
『書』的意思是『如』，就像敘述事情就像表達人的意願，防止現在發生的遺忘和缺失，必須繕寫和編錄，希望後代能夠流傳。應該親自書寫來完成彙集，這樣才能使教義的風範不墜落，道義長久而芬芳。所以，釋迦牟尼（釋氏）的經律結集在貝多樹葉上，孔子（孔子）的詩書刪定在竹簡上。如果不擅長書法，事情難以成就。反思智者無礙的辯才，只是增益了時機。如果沒有章安（章安）執筆的力量，哪裡能流傳到今天？所以，罽賓（Kashmir）的高僧盤頭達多（Panditadatta），從早到中午手寫一千偈頌，從中午到傍晚口誦一千偈頌。只要遵從佛陀能夠書寫名字，千萬不要效仿世俗精通草書隸書啊。
不學習詩歌就無法表達
言語善，那麼千里之外的人也會響應；言語不善，那麼千里之外的人也會違背。詩歌陳述褒獎和貶斥，語言順應聲律。國風（Guofeng）敦厚，雅頌（Ya Song）溫柔。才華橫溢，氣質清朗，辭藻豐富，文采斐然。長期學習，那麼言語自然秀美；經常誦讀，那麼言談舉止就不會庸俗。就像人們稱讚習鑿齒（Xi Zaochi）名揚四海，就像釋道安（Shi Daoan）的德行瀰漫天空。陳留（Chenliu）的阮瞻（Ruan Zhan）曾經嘲諷說：『大晉（Great Jin Dynasty）龍興，天下為家，沙門（Shramana，佛教僧侶）為什麼不全部剃掉頭髮，脫去袈裟？』釋梵服（Shi Fanfu）穿著綾羅綢緞，孝龍（Xiaolong）回答說：『抱持真一而逍遙自在，唯有寂靜才能達到真誠。剪掉頭髮，毀壞容貌，改變服裝和形體，他們認為我受辱，我拋棄他們，他們反而覺得光榮。』所以無心於尊貴反而更加尊貴，無心於滿足反而更加滿足。這正是因為氣質蘊含蘭花的芬芳，言語吐露風采。即使不接近那些愚昧庸俗的人，也可以接近那些清高有才的人。佛法既然委託給王臣，弘揚佛法必須學習文翰。支遁（Zhi Dun）向朝廷投書，道林（Dao Lin）隱居在東山（Mount Dong）。如果沒有高超的才能，怎麼能感動君主呢？應該反省那些狂妄簡略的言語，只不過是虛假的空話罷了。
【English Translation】 English version Some people make reciting scriptures their profession. Others take a month to memorize them. Juexian (Awakened Worthy) could memorize them in a day. His teacher sighed, 'One day of learning is equivalent to thirty days of others.' However, even the most foolish person, can't they memorize one word a day? By connecting daily accumulation to monthly, and monthly to yearly, the accumulated effort will surely be broad, and the accumulated lessons will be deep. The principle within will naturally grow from the subtle, so why worry about not achieving anything?
Without proficiency in calligraphy, it cannot be transmitted
'Writing' means 'like,' like narrating events is like expressing one's intentions, preventing the forgetting and loss of what is happening now. It is necessary to carefully write and compile, hoping that future generations can pass it on. One should personally write to complete the collection, so that the style of teaching will not decline, and the Dao will be fragrant for a long time. Therefore, Shakyamuni's (Shishi) scriptures and precepts were compiled on palm leaves, and Confucius's (Kongzi) poems and books were edited on bamboo slips. If one is not proficient in calligraphy, things are difficult to accomplish. Reflecting on the unimpeded eloquence of the wise, it only enhances the opportunity. Without the writing power of Zhang'an (Zhang'an), how could it be preserved to this day? Therefore, Panditadatta (Panditadatta), a virtuous monk from Kashmir (Jibin), handwrote a thousand verses from dawn to noon, and recited a thousand verses from noon to dusk. As long as you follow the Buddha and can write your name, do not imitate the world's mastery of cursive and clerical scripts.
Without learning poetry, one cannot speak
If words are good, then those thousands of miles away will respond. If words are not good, then those thousands of miles away will disobey. Poetry presents praise and criticism, and language follows prosody. The Guofeng (National Airs) are sincere and honest, and the Ya Song (Odes) are gentle and kind. Talent is abundant, the temperament is clear, the vocabulary is rich, and the writing is elegant. With long-term study, then the language will naturally be beautiful. With frequent recitation, then speech and behavior will not be vulgar. Just as people praise Xi Zaochi (Xi Zaochi) as famous throughout the world, just as Shi Daoan's (Shi Daoan) virtue permeates the sky. Ruan Zhan (Ruan Zhan) of Chenliu (Chenliu) once mocked, 'The Great Jin Dynasty (Great Jin Dynasty) is flourishing, and the world is our home. Why don't the Shramanas (Shramana, Buddhist monks) shave all their hair and take off their kasayas?' Shi Fanfu (Shi Fanfu), wearing silk and satin, Xiaolong (Xiaolong) replied, 'Embracing oneness to be carefree, only stillness can achieve sincerity. Cutting hair, destroying appearance, changing clothes and form, they think I am humiliated, I abandon them, and they feel honored.' Therefore, without intending to be noble, one becomes more noble, and without intending to be satisfied, one becomes more satisfied. This is precisely because the temperament contains the fragrance of orchids, and the words reveal elegance. Even if one does not approach those ignorant and vulgar people, one can approach those pure and talented people. Since the Buddha's teachings are entrusted to kings and ministers, promoting the Dao must involve learning literature. Zhi Dun (Zhi Dun) submitted a letter to the court, and Dao Lin (Dao Lin) lived in seclusion on Mount Dong (Mount Dong). Without great talent, how could one move the monarch? One should reflect on those arrogant and simplistic words, which are merely empty talk.
。
非博覽無以據
高僧傳云。非博則語無所據。當知今古之興亡。須識華梵之名義。游三藏之教海。玩六經之詞林。言不妄談語有典據。故習鑿齒贊安師曰。理懷簡衷多所博涉。內外群書略皆遍睹。陰陽算數悉亦能通。佛經妙義故所遊刃。真宗皇帝詔李侍讀飲。仲容起固辭曰。告官家徹臣器。上問何故謂天子為官家。對曰。臣嘗記蔣濟萬機論言。三皇官天下。五帝家天下。兼三五之德故。曰官家。上喜曰。真所謂君臣千載一遇。此由學問藏身多識前言。無所累矣。
不歷事無以識
子曰。吾非聖人經事久矣。洎入太廟每事問者。儆戒無虞罔失法度。羅漢雖聖赤鹽不知。方朔雖賢劫灰罔辯。多見而識之。未見而昧矣。李後主得畫牛一軸。晝則出於欄外。夜乃歸於欄中。持貢闕下。太宗張后苑以示群臣。俱無知者。惟僧錄贊寧曰。南倭海水或減則灘磧微露。倭人拾方。諸蚌臘中有餘淚數滴者。得之和色著物。則晝隱而夜顯。沃焦山時或風燒飄擊。忽有石落海岸。得之滴水摩色染物。則晝顯而夜晦。諸學士皆以為無稽。寧曰。見張騫海外異記。后杜鎬檢三館書。自果見於六朝舊本書中。此乃博聞強識見幾而作也。
不求友無以成
生我者父母。成我者朋友。故君子以朋友講習。以文
【現代漢語翻譯】 現代漢語譯本：
非博覽無以立論
《高僧傳》中說：『不廣泛閱讀，言論就沒有依據。』應當知曉古今的興盛與衰亡，必須瞭解華夏和梵語的名詞含義，暢遊三藏（Tripitaka）的教義之海，玩味六經的辭藻文采。說話不胡亂談論，言語有典故依據。所以習鑿齒讚美安世高（An Shih Kao）大師說：『內心懷抱簡樸的真理，廣泛涉獵各種知識，內外典籍幾乎都已遍覽，陰陽術數也都能通曉，佛經的精妙義理更是得心應手。』真宗皇帝詔見李侍讀飲酒，仲容起身堅決推辭說：『請官家撤掉我的餐具。』皇帝問他為什麼稱天子為官家，他回答說：『我曾經記得蔣濟的《萬機論》中說：三皇（Three Sovereigns）以官府治理天下，五帝（Five Emperors）以家族治理天下，兼具三皇五帝的德行，所以稱為官家。』皇帝高興地說：『這真是所謂的君臣千年一遇啊！』這都是由於學問藏於自身，廣博見識前人的言論，才不會被事物所困擾。
不經歷事情無以增長見識
孔子說：『我不是聖人，經歷的事情多了。』等到進入太廟，每件事都詢問，是爲了警惕戒備，避免出現意外，不喪失法度。阿羅漢（Arhat）雖然是聖人，卻不知道赤鹽的事情；東方朔（Dongfang Shuo）雖然賢能，卻無法分辨劫灰。多見才能認識，未見就會迷惑。李後主得到一幅畫牛的畫軸，白天牛出現在欄外，夜晚又回到欄中，拿著它進貢到朝廷。太宗皇帝在後苑展示給群臣觀看，大家都不知道是怎麼回事。只有僧錄贊寧（Zanning）說：『南倭的海水有時減少，灘涂稍微顯露，倭人拾取方蚌，蚌的臘中有剩餘的幾滴淚水，得到它后和顏料混合塗在物體上，那麼白天會隱藏，夜晚會顯現。沃焦山（Mount Wokiao）有時被風燒灼，忽然有石頭掉落在海岸上，得到它後用水研磨顏料塗在物體上，那麼白天會顯現，夜晚會晦暗。』各位學士都認為這是沒有根據的說法。贊寧說：『見於張騫（Zhang Qian）的《海外異記》。』後來杜鎬檢查三館的書籍，果然在六朝的舊書中找到了。這正是博聞強識，見微知著的表現啊。
不尋求朋友無以成就
生我的是父母，成就我的是朋友。所以君子通過朋友來共同學習，用文章來...
【English Translation】 English version:
Without Extensive Learning, There is No Basis
The Biographies of Eminent Monks states: 'Without extensive reading, speech lacks a foundation.' One should know the rise and fall of ancient and modern times, and must understand the meanings of Chinese and Sanskrit terms, swim in the ocean of the Tripitaka's teachings, and savor the literary elegance of the Six Classics. Speak without reckless talk, and let words have classical references. Therefore, Xi Zaochi praised Master An Shih Kao, saying: 'His heart embraces simple truth, he extensively delves into various knowledge, he has perused almost all internal and external scriptures, he is also able to understand Yin-Yang calculations, and he is particularly adept at the subtle meanings of Buddhist scriptures.' Emperor Zhenzong summoned Li Shidu for a drink, and Zhongrong rose and firmly declined, saying: 'Please, Your Majesty, remove my tableware.' The Emperor asked why he called the Son of Heaven 'Your Majesty,' and he replied: 'I once remembered Jiang Ji's Treatise on Myriad Affairs, which said: The Three Sovereigns governed the world with the government, and the Five Emperors governed the world with the family. Combining the virtues of the Three Sovereigns and Five Emperors, therefore, it is called Your Majesty.' The Emperor happily said: 'This is truly what is called a meeting of ruler and minister once in a thousand years!' This is all because learning is hidden within oneself, and one has extensive knowledge of the words of predecessors, so one will not be troubled by things.
Without Experiencing Matters, There is No Way to Increase Knowledge
Confucius said: 'I am not a sage, but I have experienced many things.' When entering the Grand Temple, asking about everything is to be vigilant and cautious, to avoid accidents, and not to lose the law. Although Arhats are saints, they do not know about red salt; although Dongfang Shuo was virtuous, he could not distinguish the ashes of kalpas. Seeing much leads to recognition, while not seeing leads to confusion. Li Houzhu obtained a painting of an ox, which appeared outside the fence during the day and returned to the fence at night, and presented it to the court. Emperor Taizong displayed it to the ministers in the back garden, but none of them knew what was happening. Only the monk registrar Zanning said: 'When the seawater of Nanwo sometimes decreases, the mudflats are slightly exposed, and the Woren pick up square clams. The wax of the clams contains a few remaining drops of tears. If you get it and mix it with paint and apply it to objects, it will be hidden during the day and appear at night. Mount Wokiao is sometimes burned by the wind, and suddenly stones fall on the coast. If you get it and grind it with water and apply it to objects, it will appear during the day and be obscure at night.' The scholars all thought this was unfounded. Zanning said: 'It is found in Zhang Qian's Records of Strange Things from Overseas.' Later, Du Hao checked the books in the Three Halls and indeed found it in the old books of the Six Dynasties. This is truly a manifestation of extensive knowledge and strong memory, seeing the subtle and knowing the obvious.
Without Seeking Friends, There is No Way to Achieve
Those who give birth to me are my parents, and those who complete me are my friends. Therefore, gentlemen learn together with friends, and use literature to...
會友以友輔仁。品藻人物商榷同異。如切如磋如琢如磨。劉孝標云。組織仁義琢磨道德。歡其愉樂恤其陵夷。寄通靈臺之下。遺蹟江湖之上。風雨急而不輟其音。雪霜零而不渝其色。斯乃賢達之素交。歷萬古而一遇。東晉道安未受戒時。會沙彌僧光于逆旅。其陳志慕神氣慷慨。臨別相謂曰。若俱長大勿忘同遊。后光學通經論。隱飛龍山。安后復從之相會所喜。謂昔誓始從。因共披文屬思。新悟尤多。安曰。先舊格義于理多違。光曰。且當分析逍遙。何容是非先達。安曰。弘贊理教宜令允愜。法鼓競鳴何先何后。時僧道護亦隱飛龍。乃共言曰。居靜離俗每欲匡心大法。豈可獨步山門。使法輪輟軫。宜各隨力所被以報佛恩。眾僉曰善。遂各行化。
不觀心無以通
維摩云諸佛解脫當依眾生心行中求。何以故。晉華嚴云。心如工畫師。造種種五陰。一切世間中。無不從心造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。既為生佛之母。亦為依正之源。故楞嚴云。諸法所生唯心所現。一切因果世界微塵因心成體。欲言心有。如箜篌聲求不可見。欲言其無。如箜篌聲彈之亦響。不有不無妙在其中。故般舟云。諸佛從心得解脫。心者清凈名無垢。五道鮮潔不受色。有解此者大道成。遵此十門上行下效不倦。終
【現代漢語翻譯】 現代漢語譯本： 以朋友互相幫助來培養仁德。評論人物，商討相同和不同之處。如同切割骨頭，如同打磨玉石。劉孝標說，組織仁義，琢磨道德。為他們的快樂而高興，為他們的衰落而悲傷。將心意寄託在通靈臺之下，將遺蹟留在江湖之上。風雨再急也不會停止他們的聲音，雪霜再冷也不會改變他們的顏色。這才是賢達之士的真摯友誼，歷經萬古也難得一遇。東晉時代的道安（釋道安，中國佛教理論家和目錄學家），在未受戒時，在旅店裡遇到了沙彌僧光（人名）。僧光陳述自己的志向，仰慕佛法，神情慷慨。臨別時互相約定說，如果都長大了，不要忘記一起遊歷。後來僧光學通了經論，隱居在飛龍山。道安後來又去那裡與他相會，非常高興，說過去的誓言現在才開始實現。於是共同研讀文章，思考其中的含義，有了很多新的領悟。道安說，以前解釋佛經的義理，很多地方與道理相違背。僧光說，應該分析《逍遙遊》，怎麼能先去評判先達的是非呢？道安說，弘揚讚美佛理教義，應該使之恰當允當。敲響法鼓，應該先敲哪個后敲哪個呢？當時僧道護（人名）也隱居在飛龍山，於是共同說道，居住在清靜的地方，遠離世俗，常常想要匡正內心的大法，怎麼可以獨自修行在山門，使法輪停止轉動呢？應該各自盡自己的力量去弘揚佛法，來報答佛恩。大家都說好。於是各自去弘揚佛法。
不觀照內心就無法通達
《維摩詰經》說，諸佛的解脫應當在眾生的心行中尋求。為什麼呢？晉譯《華嚴經》說，心就像一個畫家，創造出種種五蘊（色、受、想、行、識），一切世間，沒有不是從心創造出來的。如心、佛也是這樣，如佛、眾生也是這樣。心、佛及眾生，這三者沒有差別。心既是產生佛的母親，也是依報和正報的根源。所以《楞嚴經》說，一切法所生都是唯心所現，一切因果世界，乃至微塵，都是由心而成其本體。要說心是有的，就像箜篌的聲音，想要尋找卻不可見。要說心是無的，就像箜篌的聲音，彈奏它也會發出響聲。不有不無，奧妙就在其中。所以《般舟三昧經》說，諸佛從心得解脫，心是清凈的，名為無垢。五道鮮潔，不受染污。有能理解這個道理的人，就能成就大道。遵循這十個法門，上行下效，永不疲倦，最終必能成就。
【English Translation】 English version: Befriending others to cultivate benevolence through friendship. Evaluating people and discussing similarities and differences, like cutting bone, like polishing jade. Liu Xiaobiao said, 'Organizing benevolence and righteousness, refining morality.' Rejoicing in their happiness and grieving in their decline. Entrusting thoughts beneath the Spirit Platform, leaving traces above the rivers and lakes. The wind and rain will not cease their sound, the snow and frost will not change their color. This is the noble friendship of virtuous people, rarely encountered even in ten thousand ages. During the Eastern Jin Dynasty, Dao'an (Shi Dao'an, a Chinese Buddhist theorist and bibliographer), before receiving ordination, met the novice monk Sengguang (personal name) at an inn. Sengguang expressed his aspirations, admired the Dharma, and his expression was慷慨 (kāng kǎi, impassioned). Before parting, they agreed, 'If we both grow up, let us not forget to travel together.' Later, Sengguang mastered the scriptures and commentaries, and lived in seclusion on Feilong Mountain. Dao'an later went there to meet him again, very happy, saying that the past oath is now beginning to be realized. So they studied the articles together, thinking about the meaning, and had many new insights. Dao'an said, 'The previous interpretations of the Buddhist scriptures often contradicted the principles.' Sengguang said, 'We should analyze the 'Xiaoyao You' (逍遙遊, 'Wandering Freely'), how can we first judge the rights and wrongs of the predecessors?' Dao'an said, 'Promoting and praising the Buddhist teachings should be appropriate and proper. When striking the Dharma drum, which should be struck first and which should be struck later?' At that time, the monk Daohu (personal name) was also living in seclusion on Feilong Mountain, so they said together, 'Living in a quiet place, away from the world, often wanting to rectify the great Dharma of the heart, how can we practice alone in the mountain gate, causing the Dharma wheel to stop turning? We should each do our best to promote the Dharma, to repay the Buddha's grace.' Everyone said good. So they each went to promote the Dharma.
Without observing the mind, there is no way to understand
The Vimalakirti Sutra says that the liberation of all Buddhas should be sought in the mind and actions of sentient beings. Why? The Jin translation of the Avatamsaka Sutra says, 'The mind is like a painter, creating all kinds of five skandhas (form, feeling, perception, volition, consciousness), everything in the world, there is nothing that is not created from the mind. Like the mind, the Buddha is also like this, like the Buddha, sentient beings are also like this. The mind, the Buddha, and sentient beings, these three are no different.' The mind is both the mother who gives birth to the Buddha and the source of the dependent and the fundamental. Therefore, the Surangama Sutra says, 'All dharmas that are born are only manifestations of the mind, all causal worlds, even dust, are formed by the mind.' To say that the mind exists is like the sound of the Konghou (箜篌, a Chinese harp), wanting to find it but it cannot be seen. To say that the mind does not exist is like the sound of the Konghou, playing it will also make a sound. Not existing and not not existing, the mystery lies within it. Therefore, the Pratyutpanna Samadhi Sutra says, 'All Buddhas are liberated from the mind, the mind is pure, named without defilement. The five paths are fresh and clean, not subject to pollution. Those who can understand this principle can achieve the great path.' Follow these ten Dharma gates, the upper follow the example of the lower, never tired, and will eventually achieve it.
之則吾佛之教可延於後世。茍謂不然。祖道必喪。傾望後裔。覽而警焉。
上封佛心才禪師坐禪儀
夫坐禪者。端心正意潔己虛心。疊足跏趺收視反聽。惺惺不昧沉掉永離。縱憶事來盡情拋棄。向靜定處正念諦觀。知坐是心及返照是心。知有無中邊內外者心也。此心虛而知寂而照。圓明瞭了不墮斷常。靈覺昭昭揀非虛妄。今見學家力坐不悟者。病由依計。情附偏邪。迷背正因。枉隨止作。不悟之失。其在斯焉。若也斂澄一念密契無生。智鑒廓然心華頓發。無邊計執直下消磨。積劫不明一時豁現。如忘忽記如病頓瘳。內生歡喜心。自知當作佛。即知自心外無別佛。然後順悟增修因修而證。證悟之源是三無別。名為一解一行三昧。亦云無功用道。便能轉物不離根塵。信手拈來互分主伴。乾坤眼凈今古更陳。覿體神機自然符契。所以維摩詰曰。不起寂滅定。而現諸威儀。是為宴坐也。然當知水澄月現鏡凈光全。學道之人坐禪為要。茍不爾者。修途輪轉汩沒四生。酸鼻痛心難以自默。聊書大概助發真源。果不廢修即同參契。
長蘆慈覺賾禪師坐禪儀
學般若菩薩先當起大悲心發弘誓願。精修三昧誓度眾生。不為一身獨求解脫。爾乃放舍諸緣休息萬事。身心一如動靜無間。量其飲食不多不少。調其睡眠
【現代漢語翻譯】 現代漢語譯本：如果這樣，那麼我佛的教義就可以延續到後世。如果說不是這樣，那麼祖師的道統必定喪失。希望後代的 ученики 能夠看到並警惕啊。
上封佛心才禪師坐禪儀
所謂坐禪，就是要端正心思，純潔自身，虛懷若谷。雙腿盤坐，收斂視線，反聽內觀。保持清醒，遠離昏沉和掉舉。即使有回憶涌現，也要徹底拋棄。在安靜平和的狀態下，以正念仔細觀察。要知道，坐就是心，反觀也是心。要知道，存在與不存在、中間、內部和外部，都是心。這顆心空虛而具有知覺，寂靜而具有照耀。圓滿光明，不會落入斷滅或常有的極端。靈妙的覺性昭然，能夠辨別虛妄。現在看到 ученики 努力坐禪卻不能領悟，病根在於依賴計較，情感依附於偏頗邪見，背離了正確的因地，白白地隨順止息和造作。不能領悟的過失，就在於此啊。如果能夠收斂澄凈一念，與無生之理秘密契合，智慧的明鏡廓然洞徹，心之花朵頓然開放。無邊的計較執著，當下消融磨滅。積累了無數劫的迷惑不明，一時豁然顯現，如同忘記了又忽然記起，如同疾病突然痊癒。內心生起歡喜心，自然知道自己應當成佛。立即知道，自心之外沒有別的佛。然後順應領悟而增進修行，因修行而證悟。證悟的根源，三者沒有差別，稱為一解一行三昧，也叫做無功用道。便能轉化外物而不離根塵。隨意拈來，互相區分主伴。天地乾坤，眼界清凈，古往今來，更加清晰地呈現。直接體悟神妙的機用，自然契合。所以維摩詰（Vimalakirti，一位著名的在家菩薩）說：『不從寂滅定中起身，而顯現各種威儀。』這就是宴坐。然而應當知道，水澄澈則月亮顯現，鏡子潔凈則光芒完全。學道之人，坐禪是關鍵。如果不是這樣，那麼將在修行的道路上輪轉，沉沒於四生之中。悲傷痛苦，難以沉默不語。姑且寫下大概，幫助啓發真正的根源。如果不是廢棄修行，就一同參與契合。
長蘆慈覺賾禪師坐禪儀
學習般若（Prajna，智慧）的菩薩，首先應當發起大悲心，發廣大誓願，精進修習三昧（Samadhi，禪定），誓願度化眾生，不為自身獨自求解脫。然後放下各種因緣，停止一切事務，身心合一，動靜之間沒有間隔。衡量飲食，不多也不少，調理睡眠
【English Translation】 English version: If this is the case, then the teachings of our Buddha can be extended to future generations. If it is said that it is not so, then the lineage of the Patriarchs will surely be lost. I hope that future descendants will see and be vigilant.
The Zazen Manual of Zen Master Foxin Cai of Shangfeng
Those who practice zazen (seated meditation) must straighten their minds, purify their intentions, cleanse themselves, and empty their hearts. Cross their legs in the lotus position, collect their gaze, and turn their hearing inward. Remain awake and clear, and forever separate from dullness and agitation. Even if memories arise, discard them completely. In a state of stillness and peace, observe carefully with right mindfulness. Know that sitting is mind, and reflecting is mind. Know that existence and non-existence, the middle, the internal, and the external are all mind. This mind is empty yet has awareness, silent yet has illumination. It is perfectly round and bright, and does not fall into the extremes of annihilation or permanence. Its spiritual awareness is clear and discerning, and can distinguish what is false and deluded. Now, seeing students who strive to sit but cannot awaken, the root of the problem lies in relying on calculation, and emotions attached to biased and perverse views, turning away from the correct cause, and vainly following cessation and fabrication. The fault of not awakening lies in this. If one can gather and purify one's thoughts, and secretly unite with the principle of non-birth, the mirror of wisdom will be clear and penetrating, and the flower of the mind will suddenly bloom. Boundless calculations and attachments will instantly dissolve and be extinguished. The confusion and ignorance accumulated over countless kalpas (aeons) will suddenly appear in a flash, like forgetting and then suddenly remembering, like a disease suddenly being cured. Joy arises in the heart, and one naturally knows that one should become a Buddha. Immediately know that there is no other Buddha outside of one's own mind. Then, in accordance with awakening, increase cultivation, and through cultivation, attain realization. The source of realization, the three are not different, and is called the Samadhi (state of meditative absorption) of One Understanding and One Practice, also called the Path of No Effort. Then one can transform external things without leaving the senses and their objects. Picking them up at will, mutually distinguishing between host and guest. The universe is clear, and the past and present are presented even more clearly. Directly experiencing the divine function, one naturally accords with it. Therefore, Vimalakirti (a famous lay bodhisattva) said: 'Without rising from the Samadhi of Stillness and Extinction, one manifests all kinds of dignified conduct.' This is called banquet sitting. However, one should know that when the water is clear, the moon appears, and when the mirror is clean, the light is complete. For those who study the Way, zazen is essential. If it is not so, then one will revolve on the path of cultivation, sinking into the four births. Sadness and pain make it difficult to remain silent. I will write down the general outline to help inspire the true source. If one does not abandon cultivation, then one will participate in the agreement together.
The Zazen Manual of Zen Master Cijue Ze of Changlu
A Bodhisattva (enlightenment being) who studies Prajna (wisdom) should first arouse great compassion, make vast vows, diligently cultivate Samadhi (meditative absorption), and vow to liberate all sentient beings, not seeking liberation alone for oneself. Then, let go of all conditions, cease all affairs, unite body and mind, and have no separation between movement and stillness. Measure one's food, neither too much nor too little, and regulate one's sleep.
不節不恣。欲坐禪時。于閑靜處厚敷坐物。寬系衣帶令威儀齊整。然後結加趺坐。先以右足安左髀上。左足安右髀上。或半趺坐亦可。但以左足壓右足而已。次以右手安左足上。左掌安右掌上。以兩手大拇指面相拄。徐徐舉身前向。復左右搖振。乃正身端坐。不得左傾右側。前躬後仰。令腰脊頭項骨節相拄。狀如浮屠。又不得聳身太過。令人氣急不安。要令耳與肩對。鼻與臍對。舌拄上腭唇齒相著。目須微開免致昏睡。若得禪定其力最勝。古有習定高僧。坐常開目。向法雲圓通禪師亦訶人閉目坐禪。以為黑山鬼窟。蓋有深旨。達者知焉。身相既定氣息既調。然後寬放臍腹。一切善惡都莫思量。念起即覺。覺之即失。久久忘緣自成一片。此坐禪之要術也。竊為坐禪乃安樂法門。而人多致疾者。蓋不善用心故也。若善得此意。則自然四大輕安精神爽利。正念分明法味資神。寂然清樂。若已有發明者。可謂如龍得水似虎靠山。若未有發明者。亦乃因風吹火。用力不多。但辨肯心。必不相賺。然而道高魔盛逆順萬端。但能正念見前。一切不能留礙。如楞嚴經。天臺止觀。圭峰修證儀。具明魔事。預備不虞者。不可不知也。若欲出定。徐徐動身安詳而起。不得卒暴。出定之後。一切時中常依方便。護持定力如護嬰兒。即定力易成
【現代漢語翻譯】 現代漢語譯本：不縱慾也不放縱。想要坐禪的時候，在安靜的地方鋪厚坐墊，寬鬆地繫好衣帶，使威儀整齊。然後結跏趺坐，先將右腳放在左大腿上，左腳放在右大腿上。或者半跏趺坐也可以，只是將左腳壓在右腳上。然後將右手放在左腳上，左手掌放在右手掌上，兩手大拇指指面相抵。慢慢地將身體向前傾，再左右搖動振動，然後端正身體坐好，不得向左傾斜或向右側歪，也不得前俯後仰，使腰、脊、頭、頸的骨節相互支撐，形狀像浮屠（佛塔）。又不得過於挺直身體，使人氣息急促不安。要使耳朵與肩膀相對，鼻子與肚臍相對，舌頭抵住上顎，嘴唇和牙齒相合。眼睛要稍微睜開，以免昏睡。如果能得到禪定，其力量最為殊勝。古代有習定高僧，坐禪時常睜著眼睛。向法雲圓通禪師也呵斥人閉著眼睛坐禪，認為那是黑山鬼窟。其中自有深刻的道理，通達的人自然明白。身相既已安定，氣息既已調和，然後放鬆臍腹，一切善惡都不要思量。念頭生起就察覺，察覺之後念頭就消失。長久下去，忘記外緣，自然形成一片。這是坐禪的要訣。我認為坐禪是安樂的法門，而很多人因此生病，是因為不善於用心。如果能善於領會這個意思，自然會四大輕安，精神爽利，正念分明，法味滋養精神，寂靜而清凈快樂。如果已經有所領悟，可以說是如龍得水，似虎靠山。如果還沒有領悟，也像是順風吹火，用力不多，只要有肯定的心，一定不會被欺騙。然而道行越高，魔障越盛，逆境順境千變萬化。只要能正念現前，一切都不能阻礙。如《楞嚴經》、《天臺止觀》、《圭峰修證儀》等，都詳細說明了魔事，預先防備不測之事，不可不知。如果想要出定，慢慢地動身，安詳地起身，不得突然急躁。出定之後，一切時中常常依靠方便，護持定力，如同保護嬰兒，這樣定力就容易成就。 English version: Neither indulging nor unrestrained. When desiring to sit in meditation, in a quiet place, thickly spread a sitting mat. Loosely fasten the clothing belt, making the deportment proper and orderly. Then, assume the full lotus position, first placing the right foot on the left thigh, and the left foot on the right thigh. Or, the half-lotus position is also acceptable, simply with the left foot pressing on the right foot. Next, place the right hand on the left foot, and the left palm on the right palm, with the tips of the two thumbs lightly touching. Slowly bend the body forward, then shake and vibrate to the left and right. Then, straighten the body and sit upright, without leaning to the left or tilting to the right, or bending forward or leaning backward. Let the bones of the waist, spine, head, and neck support each other, like a stupa (Buddhist pagoda). Also, do not straighten the body too much, causing shortness of breath and unease. It is essential to align the ears with the shoulders, and the nose with the navel. The tongue should touch the upper palate, and the lips and teeth should be in contact. The eyes should be slightly open to avoid drowsiness. If one can attain samadhi (meditative absorption), its power is most supreme. In ancient times, there were eminent monks who practiced samadhi, and their eyes were always open during meditation. Chan Master Fayun Yuantong also rebuked people for meditating with their eyes closed, considering it a 'black mountain ghost cave.' Therein lies a profound meaning, which those who are enlightened will understand. Once the posture is settled and the breath is regulated, then relax the navel and abdomen. Do not contemplate any good or evil. When a thought arises, be aware of it. Once aware, the thought vanishes. Over time, forgetting external conditions, one naturally becomes a unified whole. This is the essential technique of sitting meditation. I believe that sitting meditation is a method of peace and joy, yet many people become ill because of it, due to their unskilled use of the mind. If one can skillfully grasp this meaning, then naturally the four elements (of the body) will be light and at ease, the spirit will be refreshed and clear, right mindfulness will be distinct, the taste of Dharma (Buddhist teachings) will nourish the spirit, and there will be serene and pure joy. If one has already had an awakening, it can be said to be like a dragon gaining water, or a tiger relying on a mountain. If one has not yet had an awakening, it is like blowing on a fire with the wind, requiring little effort. Simply have a determined mind, and you will certainly not be deceived. However, the higher the path, the stronger the demons, and adversity and favorable circumstances are manifold. As long as one can maintain right mindfulness in the present moment, nothing can hinder. As the Surangama Sutra, Tiantai Zhi Guan (Tiantai school's 'Concentration and Insight'), and Guifeng's 'Cultivation and Verification Ritual' all explain in detail the affairs of demons, it is essential to prepare for unforeseen events. If one wishes to exit samadhi, slowly move the body and rise peacefully, without sudden haste. After exiting samadhi, at all times, constantly rely on skillful means to protect the power of samadhi, as if protecting an infant, and then the power of samadhi will easily be achieved.
【English Translation】 Neither indulging nor unrestrained. When desiring to sit in meditation, in a quiet place, thickly spread a sitting mat. Loosely fasten the clothing belt, making the deportment proper and orderly. Then, assume the full lotus position, first placing the right foot on the left thigh, and the left foot on the right thigh. Or, the half-lotus position is also acceptable, simply with the left foot pressing on the right foot. Next, place the right hand on the left foot, and the left palm on the right palm, with the tips of the two thumbs lightly touching. Slowly bend the body forward, then shake and vibrate to the left and right. Then, straighten the body and sit upright, without leaning to the left or tilting to the right, or bending forward or leaning backward. Let the bones of the waist, spine, head, and neck support each other, like a stupa (Buddhist pagoda). Also, do not straighten the body too much, causing shortness of breath and unease. It is essential to align the ears with the shoulders, and the nose with the navel. The tongue should touch the upper palate, and the lips and teeth should be in contact. The eyes should be slightly open to avoid drowsiness. If one can attain samadhi (meditative absorption), its power is most supreme. In ancient times, there were eminent monks who practiced samadhi, and their eyes were always open during meditation. Chan Master Fayun Yuantong also rebuked people for meditating with their eyes closed, considering it a 'black mountain ghost cave.' Therein lies a profound meaning, which those who are enlightened will understand. Once the posture is settled and the breath is regulated, then relax the navel and abdomen. Do not contemplate any good or evil. When a thought arises, be aware of it. Once aware, the thought vanishes. Over time, forgetting external conditions, one naturally becomes a unified whole. This is the essential technique of sitting meditation. I believe that sitting meditation is a method of peace and joy, yet many people become ill because of it, due to their unskilled use of the mind. If one can skillfully grasp this meaning, then naturally the four elements (of the body) will be light and at ease, the spirit will be refreshed and clear, right mindfulness will be distinct, the taste of Dharma (Buddhist teachings) will nourish the spirit, and there will be serene and pure joy. If one has already had an awakening, it can be said to be like a dragon gaining water, or a tiger relying on a mountain. If one has not yet had an awakening, it is like blowing on a fire with the wind, requiring little effort. Simply have a determined mind, and you will certainly not be deceived. However, the higher the path, the stronger the demons, and adversity and favorable circumstances are manifold. As long as one can maintain right mindfulness in the present moment, nothing can hinder. As the Surangama Sutra, Tiantai Zhi Guan (Tiantai school's 'Concentration and Insight'), and Guifeng's 'Cultivation and Verification Ritual' all explain in detail the affairs of demons, it is essential to prepare for unforeseen events. If one wishes to exit samadhi, slowly move the body and rise peacefully, without sudden haste. After exiting samadhi, at all times, constantly rely on skillful means to protect the power of samadhi, as if protecting an infant, and then the power of samadhi will easily be achieved.
矣。夫禪定一門最為急務。若不安禪靜慮。到遮里總須茫然。所以探珠宜靜浪。動水取應難。定水澄清心珠自見。故圓覺經云。無礙清凈慧。皆依禪定生。法華經云。在於閑處修攝其心。安住不動如須彌山。是知超凡越聖必假靜緣。坐脫立亡須憑定力。一生取辦尚恐蹉跎。況乃遷延將何敵業。故古人云。若無定力甘伏死門。掩目空歸宛然流浪。幸諸禪友三複斯文。自利利他同成正覺。
勸參禪文
夫解須圓解。還他明眼宗師。修必圓修。分付叢林道伴。初心薄福不善親依。見解偏枯修行懶惰。或高推聖境孤負己靈。寧知德相神通。不信凡夫悟道。或自恃天真撥無因果。但向胸襟流出不依地立修行。所以粗解法師不通教眼。虛頭禪客不貴行門。此偏枯之罪也。或則渾身破碎滿面風埃。三千細行全無。八萬威儀總缺。或則追陪人事緝理門徒。身游市井之間。心染閭閻之態。所以山野常僧未免農夫之誚。城隍釋子反 儒士之羞。此懶惰之罪也。何不再離煩惱之家。重割塵勞之網。飲清風而訪道流。探微言而尋知己。澄神祖域息意宗乘。靜室虛堂。斂禪衣而宴坐。青山綠水。攜杖錫以經行。忽若心光透漏。疑滯冰消。直下分明。豈昧三祇之極果。本來具足。何妨萬行之因華。由是宗說兼通。若杲日麗虛空之界。心
【現代漢語翻譯】 現代漢語譯本：因此，禪定一門是最為緊要的事務。如果不通過禪定來安靜思慮，到這裡終究會茫然無措。所以，要探取珍珠，就應該在平靜的水面上；在動盪的水中，想要取得珍珠是很難的。當禪定的水澄清之後，心中的寶珠自然顯現。所以《圓覺經》（Yuanjue Jing，佛教經典名）說：『無礙的清凈智慧，都依靠禪定而生。』《法華經》（Fahua Jing，佛教經典名）說：『在清閑的地方修習攝持自己的心，安住不動如同須彌山（Xumi Shan，佛教中的聖山）。』由此可知，超越凡俗、超越聖賢，必定要藉助清凈的因緣。坐著往生、站著往生，必須憑藉禪定的力量。一生用來成就此事，尚且恐怕會蹉跎，更何況拖延呢？又將用什麼來抵擋業力呢？所以古人說：『如果沒有禪定的力量，就甘願伏于死亡之門，閉著眼睛空空地回去，仍然是流浪生死。』希望各位禪友反覆研讀這些文字，自利利他，共同成就正覺。
勸人蔘禪的文章
要理解，就必須圓滿地理解，去尋找有明眼的宗師。要修行，就必須圓滿地修行，交付給叢林中的道友。剛開始學習的人，福報淺薄，不善於親近善知識，見解偏頗，修行懶惰。或者高推聖境，辜負了自己的靈性。難道不知道德相神通，不相信凡夫能夠悟道嗎？或者自恃天真，否定因果。只是任由胸中的想法流出，不依于實際的修行。所以，粗略理解佛法的法師，不通達教眼；虛有其表的禪客，不重視修行。這就是偏頗和枯燥的罪過。或者全身破敗，滿面塵埃，三千細行完全沒有，八萬威儀全部缺失。或者追隨人事，管理門徒，身在市井之間，心染上世俗的狀態。所以，山野的常住僧人，免不了被譏笑為農夫；城裡的出家僧人，反而成了儒士的笑柄。這就是懶惰的罪過。為什麼不再離開煩惱的家，重新割斷塵勞的網？飲著清風去拜訪有道之人，探求精微的言論去尋找知己。澄凈精神于祖師的領域，止息意念于宗門的修行。在安靜的房間里，在空曠的殿堂上，整理好禪衣而安然靜坐；在青山綠水之間，拄著錫杖而經行。忽然之間，如果心光透漏出來，疑惑和滯礙像冰一樣消融，當下就能夠分明，難道還會不明白三大阿僧祇劫（sanqi，佛教時間單位）的極果嗎？本來就具足，又何妨萬行的因華呢？由此，宗門和教理兼通，就像太陽照耀在虛空之中。
【English Translation】 English version: Therefore, the practice of Dhyana (Chan ding, meditation) is the most urgent matter. If one does not quiet one's thoughts through Dhyana, one will ultimately be at a loss here. Thus, to seek a pearl, one should do so on calm waters; it is difficult to obtain it in turbulent waters. When the water of Dhyana becomes clear, the jewel of the mind will naturally appear. Therefore, the Yuanjue Jing (Perfect Enlightenment Sutra) says: 'Unobstructed and pure wisdom all arises from Dhyana.' The Fahua Jing (Lotus Sutra) says: 'In a secluded place, cultivate and restrain one's mind, abiding immovably like Mount Sumeru (Xumi Shan, the sacred mountain in Buddhism).' From this, it is known that transcending the ordinary and surpassing the sage necessarily requires the condition of stillness. Sitting in liberation and standing in liberation must rely on the power of Dhyana. Even taking a lifetime to accomplish this is still feared to be a waste of time, let alone delaying it? What will one use to resist karma? Therefore, the ancients said: 'Without the power of Dhyana, one is willing to submit to the gate of death, closing one's eyes and returning empty-handed, still wandering in samsara.' I hope that all fellow practitioners of Dhyana will repeatedly study these words, benefiting themselves and others, and together attaining perfect enlightenment.
An Essay Encouraging the Practice of Dhyana
To understand, one must understand completely, seeking a teacher with clear eyes. To practice, one must practice completely, entrusting oneself to fellow practitioners in the Sangha (Buddhist community). Beginners with shallow blessings are not good at relying on virtuous friends, their views are biased, and their practice is lazy. Or they highly praise the realm of the saints, betraying their own spirit. Do they not know the virtues of appearance and spiritual powers, not believing that ordinary people can attain enlightenment? Or they rely on their innate nature, denying cause and effect. They simply allow the thoughts in their minds to flow out, not relying on actual practice. Therefore, Dharma masters with a superficial understanding do not comprehend the teaching eye; Chan practitioners who are empty in appearance do not value practice. This is the sin of bias and aridity. Or their whole body is broken, their face covered in dust, they lack all three thousand fine practices, and all eighty thousand dignified behaviors are missing. Or they follow human affairs, managing disciples, their bodies are in the marketplace, and their minds are stained with worldly states. Therefore, the monks in the mountains and fields cannot avoid being ridiculed as farmers; the monks in the city, on the contrary, become the laughingstock of Confucian scholars. This is the sin of laziness. Why not leave the home of afflictions again, and cut off the net of worldly troubles once more? Drink the clear wind and visit those who have attained the Way, explore subtle words and seek confidants. Purify the spirit in the realm of the patriarchs, and cease thoughts in the practice of the sect. In a quiet room, in an empty hall, arrange one's Chan robes and sit peacefully; between green mountains and clear waters, carry a staff and walk. Suddenly, if the light of the mind shines through, doubts and hindrances melt away like ice, and one can immediately understand clearly, how could one not understand the ultimate fruit of the three great Asamkhya kalpas (sanqi, immeasurable eons of time in Buddhism)? Originally complete, what harm is there in the causal flowers of the ten thousand practices? From this, the teachings and principles are both understood, like the sun shining in the empty sky.
身俱靜。如琉璃含寶月之光。可謂蓬生麻中不扶自直。眾流入海總號天池。反觀前非方知大錯。忠言逆耳敢冀銘心。此世他生同爲法侶。
自警文
神心洞照聖默為宗。既啟三緘宜遵四實。事關聖說理合金文。方能輔翼教乘光揚祖道。利他自利功不浪施。若乃竊議朝廷政事。私評郡縣官寮。講國土之豐兇。論風俗之美惡。以至工商細務。市井間談。邊鄙兵戈中原𡨥賊。文章技藝衣食貨財。自恃己長隱他好事。揄揚顯過指摘微瑕。既乖福業無益道心。如此遊言並傷實德。坐消信施仰愧龍天。罪始濫觴禍終滅頂。何也眾生苦火四面俱焚。豈可安然坐談無義。
緇門警訓卷一(終) 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第二
龍門佛眼遠禪師坐禪銘
心光虛映體絕偏圓。金波匝匝動寂常禪。念起念滅不用止絕。任運滔滔何曾起滅。起滅寂滅現大迦葉。坐臥經行未嘗間歇。禪何不坐坐何不禪。了得如是始號坐禪。坐者何人禪是何物。而欲坐之用佛覓佛。佛不用覓覓之轉失。坐不我觀禪非外術。初心鬧亂未免回換。所以多方教渠靜觀。端坐收神。初則紛紜久久恬淡。虛閑六門六門稍歇。于中分別。分別才生已成起滅。起滅轉變從自心現。還用自心反觀一遍。
一反不再圓光頂戴靈焰騰輝。心心無礙橫該豎入。生死永息。一粒還丹點金成汁。身心客塵透漏無門。迷悟且說逆順休論。細思昔日冷坐尋覓。雖然不別也大狼藉。剎那凡聖無人能信。匝地忙忙大須謹慎。如其不知端坐思惟一日筑著。伏惟伏惟。
三自省察
是身壽命如駒過隙。何暇閑情妄為雜事。既隆釋種須紹門風。諦審先宗是何標格。
道業未辦去聖時遙。善友師教誠不可舍。自生勉勵念報佛恩。惟己自知大心莫退。
報緣虛幻不可強為。浮世幾何隨家豐儉。苦樂逆順道在其中。動靜寒溫自愧自悔。
鵝湖大義禪師坐禪銘
參禪學道幾般樣。要在當人能擇上。莫只忘形與死心。此個難醫病最深。直須坐究探淵源。此道古今天下傳。正坐端然如泰山。巍巍不要守空閑。直須提起吹毛利。要剖西來第一義。瞠卻眼兮剔起眉。反覆看渠渠是誰。還如捉賊須見贓。不怕賊埋深處藏。有智捉獲剎那頃。無智經年不見影。深嗟兀坐常如死。千年萬歲只如此。若將此等當禪宗。拈花微笑喪家風。黑山下坐死水浸。大地漫漫如何禁。若是鐵眼銅睛漢。把手心頭能自判。直須著到悟為期。哮吼一聲獅子兒。君不見磨磚作鏡喻有由。車不行兮在打牛。又不見巖前湛水萬丈清。沉沉寂寂杳無聲。一
【現代漢語翻譯】 現代漢語譯本： 一反常態，不再是圓潤的光環頂戴，而是靈焰騰輝（形容佛光閃耀）。心與心之間沒有阻礙，橫向縱向都能自由進入。生死輪迴永遠止息。一粒還丹就能點石成金，化為汁液。身心如同客塵，透漏之處無門可入。迷與悟姑且說說，順與逆不必爭論。仔細思量過去冷坐尋覓的時光，雖然沒有差別，但也實在狼狽不堪。剎那間的凡聖境界，無人能夠相信。整個大地都忙忙碌碌，必須非常謹慎。如果不知道，就端坐思惟，一日或許就能有所領悟。懇請，懇請。
三自省察
此身壽命如同駿馬奔過縫隙，哪裡有空閑的情緒去做無謂的雜事？既然繼承了釋迦牟尼的種子，就必須繼承宗門的風範。仔細審視先輩宗師的標格是什麼。
道業尚未完成，距離聖人的時代已經遙遠。善友和師長的教誨實在不可捨棄。自己勉勵自己，想著報答佛恩。只有自己知道，大心不要退轉。
報應和緣分虛幻不實，不可強求。浮世光陰幾何？隨著家庭的豐儉而安身立命。苦樂逆順，道就在其中。動靜寒溫，自己慚愧自己悔恨。
鵝湖大義禪師坐禪銘
參禪學道有多少種方法？關鍵在於修行的人能夠選擇上乘的。不要只是忘記形體和死守一心，這種病最難醫治。必須深入坐禪，探究根源。這個道理古往今來天下流傳。端正坐好，如同泰山一般。巍峨聳立，不要守著空閑。必須提起吹毛劍般的智慧，剖析西來達摩祖師的第一義。瞪大眼睛，挑起眉毛，反覆看它，它到底是誰？還像捉賊必須見到贓物一樣，不怕賊埋藏在深處。有智慧的人剎那間就能捉獲，沒有智慧的人經年累月也見不到蹤影。深深嘆息那些兀然端坐，常常如同死去的人，千年萬歲也只是如此。如果將這些當作禪宗，那就是拈花微笑，敗壞家風。如同在黑山下坐禪，被死水浸泡，大地漫漫，如何禁止？如果是鐵眼銅睛的漢子，就能在手心頭自己判斷。必須一直參到開悟為止，發出如同獅子一般的吼聲。你沒看見磨磚作鏡的比喻是有原因的，車子不走，是因為在鞭打牛。又沒看見巖石前的深潭，萬丈清澈，沉沉寂寂，沒有一絲聲音。
【English Translation】 English version: Reversing the norm, no longer a round halo crowning the head, but a radiant spiritual flame (describing the brilliance of the Buddha's light). There is no obstruction between hearts, freely entering horizontally and vertically. The cycle of birth and death ceases forever. A single elixir can turn stone into gold, dissolving into liquid. The body and mind are like transient dust, with no entry point for leakage. Let's talk about delusion and enlightenment, no need to argue about conformity and opposition. Carefully contemplate the past times of cold sitting and seeking, although there is no difference, it is indeed a great mess. The realm of the mundane and the sacred in an instant, no one can believe. The entire earth is busy and bustling, one must be very cautious. If you don't know, then sit in meditation and contemplation, perhaps one day you will have some understanding. I beseech, I beseech.
Three Self-Reflections
This life is like a steed passing through a crack, where is there leisure to engage in frivolous and trivial matters? Since inheriting the seed of Sakyamuni, one must inherit the style of the sect. Carefully examine what the standard of the ancestral master is.
The work of the Way is not yet completed, and the era of the sages is far away. The teachings of good friends and teachers should not be abandoned. Encourage yourself, thinking of repaying the Buddha's grace. Only you know, do not retreat from the great mind.
Retribution and karma are illusory and unreal, not to be forced. How much time is there in this fleeting world? Live according to the abundance or frugality of the family. In suffering and joy, adversity and obedience, the Way is within them. In movement and stillness, cold and warmth, be ashamed of yourself and repent.
Zen Master Ehu Dayi's Inscription on Zazen
How many ways are there to practice Chan and study the Way? The key is that the practitioner can choose the superior one. Do not just forget the form and cling to a dead mind, this disease is the most difficult to cure. One must deeply sit in meditation and explore the source. This principle has been passed down throughout the world from ancient times. Sit upright, like Mount Tai. Towering and majestic, do not cling to emptiness and idleness. One must raise the wisdom like a hair-splitting sword, to dissect the first meaning of Bodhidharma's coming from the West. Open your eyes wide, raise your eyebrows, and look at it repeatedly, who is it after all? It is like catching a thief and having to see the stolen goods, not afraid of the thief being buried deep. A wise person can catch it in an instant, a person without wisdom will not see it for years. Deeply sigh for those who sit blankly, often like dead people, for thousands of years it is only like this. If you take these as Zen, then it is the flower-picking smile, ruining the family style. Like sitting under the Black Mountain, soaked in dead water, the vast earth, how can it be forbidden? If it is a man with iron eyes and copper pupils, he can judge himself in the palm of his hand. One must continue to participate until enlightenment, and roar like a lion. You have not seen the analogy of grinding a brick to make a mirror has a reason, the cart does not move because it is whipping the ox. You have not seen the deep pool in front of the rock, ten thousand feet clear, silent and still, without a sound.
朝魚龍來攪動。波翻浪涌真堪重。譬如靜坐不用工。何年及第悟心空。急下手兮高著眼。管取今生教了辦。若還默默恣如愚。知君未解做工夫。抖擻精神著意看。無形無影悟不難。此是十分真用意。勇猛丈夫卻須記。切莫聽道不須參。古聖孜孜為指南。雖然舊閣閑田地。一度嬴來得也未。要識坐禪不動尊。風行草偃悉皆論。而今四海清如鏡。頭頭物物皆吾聽。長短方圓只自知。從來絲髮不曾移。若問坐禪成底事。日出東方夜落西。
廬山東林混融禪師示眾
避萬乘尊榮受六年饑凍。不離草座成等正覺。度無量眾。此黃面老爺出家樣子。後輩忘本反為口體。不務耕桑。見成利養為便。不奉君親免事征役為安。假名服竊世緣。以斗諍作佛事。老不知悔死為園菌。良可悲夫。汝輩出家。當思齊草座之前。自省園菌之下可爾。
藍谷信法師自鏡錄序
餘九歲出家於今過六十矣。至於逍遙廣廈顧步芳除。體安輕軟身居閑逸。星光未旦。十利之精饌已陳。日彩方中。三德之珍羞總萃。不知耕穫之頓弊。不識鼎飪之劬勞。長六尺之軀。全百年之命者。是誰所致乎。則我本師之願力也。余且約計五十之年。朝中飲食蓋費三百餘碩矣。寒暑衣藥蓋費二十餘萬矣。爾其高門邃宇碧砌丹楹。軒乘仆豎之流。幾案床褥
【現代漢語翻譯】 現代漢語譯本： 魚龍攪動水面，波濤洶涌，景象壯觀。這就像不用功修行，何時才能開悟，證得心性空寂？要趕緊下手，立足高遠，著眼未來，務必今生徹底了結此事。如果只是默默無語，裝作愚笨，那就是還不懂得如何用功。要抖擻精神，專心致志地參悟，無形無影的真理悟起來並不難。這才是真正用功的地方，勇猛精進的人一定要牢記。千萬不要聽信『不用參』的說法，古聖先賢孜孜不倦地為我們指明方向。雖然舊有的樓閣和田地都空閑著，但如果能贏回來一次，也算有所得。想要認識如如不動的禪定，就要明白風吹草倒的道理，一切現象都包含在其中。如今四海清平如鏡，一切事物都在我的觀照之中。長短方圓，只有自己知道，從來沒有絲毫改變。如果問坐禪能成就什麼，那就是日出東方，日落西方，一切順其自然。
廬山東林混融禪師開示大眾： 釋迦牟尼佛（Sakyamuni Buddha）爲了追求真理，放棄了萬乘之尊的榮耀，經歷了六年苦行，最終在菩提樹下證得無上正等正覺（Anuttara-samyak-sambodhi），度化了無量眾生。這是黃面佛（指釋迦牟尼佛）出家的樣子。後輩弟子卻忘記根本，只爲了滿足口腹之慾，不事耕作，貪圖現成的利益，不侍奉君親，逃避徭役，假借出家的名義，竊取世俗的利益，甚至以爭鬥作為佛事。老了也不知道悔改，死後就像園中的蘑菇一樣腐爛，實在可悲啊！你們出家人，應當想想釋迦牟尼佛在菩提樹下的苦行，反省自己死後是否會像園中的蘑菇一樣腐爛。
藍谷信法師《自鏡錄》序： 我九歲出家，至今已經六十多年了。住在寬敞的寺廟裡，在花園裡悠閒地散步，身體安逸舒適，生活閒適。每天早上星星還未出現，就擺上了豐盛的早餐；中午太陽正中，各種美味佳餚都彙集在一起。不知道耕種的辛苦，不瞭解烹飪的勞累。我這六尺之軀，能活到今天，是誰的恩德呢？是我的本師（指剃度師）的願力啊！我粗略計算了一下，這五十多年來，每天的飲食大概花費了三百多石糧食，寒暑衣物和醫藥大概花費了二十多萬。還有那高大的門樓，深邃的房屋，碧綠的臺階，紅色的柱子，車馬僕人，幾案床鋪等等。
【English Translation】 English version: The fish and dragons stir the waters, the waves surge and roll, truly a sight to behold. It's like not putting in the effort; when will you attain enlightenment and realize the emptiness of mind? Act quickly, aim high, and be sure to settle this matter completely in this lifetime. If you remain silent and act foolish, it means you still don't know how to put in the effort. Rouse your spirit and focus your attention; it's not difficult to understand the formless and shadowless. This is where true effort lies; the courageous should remember it well. Never listen to the saying 'no need to contemplate'; the ancient sages diligently pointed the way for us. Although the old pavilion and idle fields are vacant, if you can win them back even once, it's still a gain. If you want to understand the immovable samadhi, you must understand the principle of the wind blowing the grass, all phenomena are included within it. Now the four seas are clear as a mirror, all things are within my awareness. Length, shortness, squareness, roundness, only I know, never has a hair's breadth been moved. If you ask what sitting meditation accomplishes, it's that the sun rises in the east and sets in the west, everything follows its natural course.
Zen Master Hunrong of Donglin Temple on Mount Lu, addressing the assembly: Sakyamuni Buddha, to pursue the truth, abandoned the glory of a ten-thousand-chariot kingdom, endured six years of starvation, and finally attained Anuttara-samyak-sambodhi (perfect enlightenment) under the Bodhi tree, liberating countless beings. This is the appearance of the yellow-faced Buddha (referring to Sakyamuni Buddha) when he renounced the world. Later generations forget the root, only seeking to satisfy their mouths and bodies, not engaging in farming, coveting ready-made benefits, not serving their rulers and parents, evading corvée labor, falsely borrowing the name of renunciation, stealing worldly benefits, and even using strife as Buddhist practice. They don't know to repent when they are old, and after death, they rot like mushrooms in a garden, truly lamentable! You monks, should think of Sakyamuni Buddha's ascetic practices under the Bodhi tree, and reflect on whether you will rot like mushrooms in a garden after death.
Preface to Master Xin of Langu's 'Record of Self-Reflection': I renounced the world at the age of nine, and more than sixty years have passed since then. Living in spacious temples, strolling leisurely in gardens, my body is comfortable and at ease, my life is leisurely. Every morning before the stars appear, a sumptuous breakfast is laid out; at midday, all kinds of delicacies are gathered together. I don't know the hardship of farming, nor do I understand the labor of cooking. Who is it that allows my six-foot body to live to this day? It is the power of my original teacher's (referring to the ordination teacher) vows! I roughly estimate that over these fifty years, my daily meals have cost more than three hundred shi of grain, and my clothing and medicine for the cold and heat have cost more than two hundred thousand. And there are the tall gates, the deep houses, the green steps, the red pillars, the carriages and servants, the desks and beds, and so on.
之類。所費又無涯矣。或復無明暗起邪見。橫生非法棄用非時飲啖。所費又難量矣。此皆出自他力資成我用。與夫汲汲之位。豈得同年而較其苦樂哉。是知大慈之教至矣。大悲之力深矣。況十號調御。以我為子而覆之。八部天龍。以我為師而奉之。皇王雖貴。不敢以臣禮畜之。則其貴可知也。尊親雖重。不敢以子義瞻之。則其尊可知也。若乃悠悠四俗茫茫九土。誰家非我之倉儲。何人非予之子弟。所以提盂入室。緘封之膳遽開。振錫登衢。施慢之容肅敬。古人以一餐之惠。猶能效節。一言之顧。尚或亡軀。況從頂至踵。皆如來之養乎。從生至死。皆如來之蔭乎。向使不遇佛法不遇出家。方將曉夕犯霜露晨昏勤隴畝。馳驟萬端逼迫千計。弊襜塵絮。或不足以蓋形。藿茹餐食。或不能以充口。何暇旰衡廣宇策杖閑庭曳履。清談披襟閑謔。避寒暑擇甘辛。呵斥童稚徴求捧汲。縱意馬之害群。任情猿之矯樹也。但三障云聳十纏縈結。癡愛亂心狂愚患惱。自悔自責。經瞬息而已遷。悲之恨之。歷旬朔而俄變。或復升堂致禮。恥尊儀而雨泣。對格披文。慚聖教而垂淚。或鶉衣犬食困辱以治之。損財去友。孤窮而苦之。竟不能屈慢山清慾火。舍粗弊之聲色。免鑊湯之深誅。豈不痛哉。豈不痛哉。所以常慘常啼酸辛而不極。空藏地藏救
接而無方。余又反覆求已周旋。自撫形容耳目不減于常流。識悟神清參差于名輩。何福而生中國。何善而預出家。何罪而戒檢多違。何釁而剛強難化所以縈紆日吳佇嘆中宵。莫識救之之方。未辨革之之術。然幼蒙庭訓早沾釋教。頗聞長者之遺言。屢謁名僧之高論。三思之士假韋弦以是資。九折之賓。待箴銘而作訓。故乃詳求列代披閱群篇。采同病之下流。訪迷津之野客。其有蔑聖言輕業累。縱逸無恥頑疏不檢。可為懲勸者並集而錄之。仍簡十科分為三軸。朝夕觀覽庶裨萬一。若乃坐成龍報立驗蛇身。牛泣登坡馳鳴繞寺。或杖楚交至遍體火然。或戈戟去來應時流血。或舌銷眉落。或失性發狂。或取把菜而作奴。或侵束柴而然足。寄神園木。割肉酬施主之恩。托跡圓扉。變骨受謗人之罰。昔不見而今見。先不知而始知。號天扣地莫以追。破膽摧肝非所及。當此時也父母百身而無贖。親賓四馳而不救。貨賂委積而空陳。左右撫膺而奚補。向之歡娛美樂為何在乎。向之朋流眷屬為何恃乎。嗚呼朝為盛德。唱息于長廊。夕為傷子。哀慟于幽房。匪斯人之獨有。念余身兮或當。倘百年而一遇。將恥悔兮何央。可不愴乎。可不懼乎。故編其終始備之左右。佇勖書紳之誡。將期戰勝之功。其有名賢雅誥哲人殊跡。道化之洿隆。時事之臧
否。亦附而錄之。以寄通識。古人云。百年影徂千載心在。實望千載之後。知予心之所在焉。
釋難文
希顏首座字聖徒。性剛果。通內外學。以風節自持。遊歷罷歸隱故廬。跡不入俗。常閉門宴坐。非行誼高潔者。莫與友也。名公貴人累以諸剎招之堅不答。時有童行名參。已欲為僧。侍左右。顏識其非器。作釋難文。以卻之曰。知子莫若父。知父莫若子。若予之參已非為僧器。蓋出家為僧。豈細事乎。非求安逸也。非求溫飽也。非求蝸角利名也。為生死也。為眾生也。為斷煩惱出三界海續佛慧命也。去聖時遙佛法大壞。汝敢妄為爾。寶梁經云。比丘不修比丘法。大千無唾處。通慧錄云。為僧不預十科事。佛徒勞百載為之不難得乎。以是觀之。予濫廁僧倫。有詒于佛。況汝為之邪。然出家為僧。茍不知三乘十二分教。周公孔子之道。不明因果不達己性。不知稼穡艱難。不念信施難消。徒飲酒食肉。破齋犯戒。行商坐賈。偷奸博弈。覬覦院舍車蓋出入。奉養一己而已。悲夫。有六尺之身而無智慧。佛謂之癡僧。有三寸舌而不能說法。佛謂之啞羊僧。似僧非僧似俗非俗。佛謂之鳥鼠僧。亦曰禿居士。楞嚴故曰。云何賊人假我衣服。禆販如來。造種種業。非濟世舟航也。地獄種子爾。縱饒彌勒下生出得頭來。身
【現代漢語翻譯】 現代漢語譯本： 不。也附帶記錄下來，以寄託我的通識。古人說：『百年身影消逝，千年心意猶存。』實在希望千年之後，有人能知道我的心意所在啊。
《釋難文》
希顏首座，字聖徒，性格剛毅果敢，通曉內外學問，以高尚的節操自律。遊歷結束后，隱居在家鄉的舊居，行為不與世俗同流合污，經常閉門靜坐。不是品行高潔的人，不與交往。名公貴人多次用名剎來邀請他，他堅決不答應。當時有個童僕名叫參，已經想要出家為僧，在希顏首座左右侍奉。希顏首座知道他不是當和尚的材料，寫了《釋難文》來拒絕他，說：『瞭解兒子莫過於父親，瞭解父親莫過於兒子。我看參你不是當和尚的材料。』出家當和尚，難道是小事嗎？不是爲了尋求安逸，不是爲了尋求溫飽，不是爲了尋求蠅頭小利的功名，而是爲了了脫生死，爲了普度眾生，爲了斷除煩惱，脫離三界苦海，延續佛的智慧命脈啊！現在距離聖人的時代已經很久遠了，佛法已經大大衰敗，你敢胡作非爲嗎？《寶梁經》上說：『比丘不修比丘的法，整個大千世界都沒有地方可以讓人吐唾沫。』《通慧錄》上說：『當和尚不參與十科事，白白浪費一百年的光陰。』這樣做難道不難得到嗎？從這些來看，我濫竽充數地混在僧人行列中，已經對不起佛了，更何況是你呢？然而出家當和尚，如果不知道三乘十二分教，不知道周公孔子的道理，不明白因果報應，不通達自己的本性，不知道稼穡的艱難，不念及信徒佈施的難得，只是白白地喝酒吃肉，破齋犯戒，做買賣，當商人，偷偷摸摸，賭博，覬覦寺院的房舍車馬，出入享用，只是奉養自己一個人而已。可悲啊！有六尺高的身軀卻沒有智慧，佛稱之為癡僧；有三寸長的舌頭卻不能說法，佛稱之為啞羊僧；像僧又不像僧，像俗人又不像俗人，佛稱之為鳥鼠僧，也叫禿居士。《楞嚴經》上說：『為什麼賊人要假冒我的衣服，販賣如來，造作各種惡業？』不是救世的船隻，而是地獄的種子啊！縱然彌勒佛下世，也難以脫身。
【English Translation】 English version: No. It is also attached and recorded to express my general knowledge. The ancients said, 'The shadow of a hundred years passes, but the heart of a thousand years remains.' I truly hope that after a thousand years, someone will know where my heart lies.
'A Treatise on Resolving Difficulties'
The Venerable Xiyan (Xiyan, a respectful title for a senior monk), styled Shengtu (Shengtu, literally 'holy disciple'), was of a resolute and decisive nature, well-versed in both internal and external learning, and maintained himself with high integrity. After his travels, he retired to his old residence, his conduct not conforming to worldly customs, often closing his door for meditation. He would only befriend those of high moral character. Famous officials and nobles repeatedly invited him to various monasteries, but he firmly declined. At that time, there was a young attendant named Shen (Shen, personal name), who already desired to become a monk, serving by Xiyan's side. Xiyan recognized that he was not suited for monkhood and wrote 'A Treatise on Resolving Difficulties' to reject him, saying, 'No one knows a son better than his father, and no one knows a father better than his son. I see that you, Shen, are not suited to be a monk.' Is becoming a monk a trivial matter? It is not for seeking comfort, not for seeking warmth and sustenance, not for seeking petty gains and fame, but for resolving birth and death, for saving sentient beings, for cutting off afflictions, escaping the sea of the three realms, and continuing the Buddha's wisdom and life! Now that the time is far from the sages, and the Buddha's Dharma has greatly declined, how dare you act recklessly? The Ratnakuta Sutra says, 'If a bhikshu (bhikshu, a Buddhist monk) does not practice the bhikshu Dharma, there is no place in the entire Mahākosmos (Mahākosmos, the great universe) to spit.' The Tonghui Lu says, 'If one becomes a monk without participating in the ten matters, one's hundred years are wasted.' Is this not difficult to obtain? From this perspective, I am merely filling the ranks of monks, already failing the Buddha. How much more so would you? However, if one becomes a monk without knowing the Three Vehicles and the Twelve Divisions of the Teachings, without knowing the ways of the Duke of Zhou and Confucius, without understanding cause and effect, without realizing one's own nature, without knowing the hardship of farming, without being mindful of the difficulty of receiving offerings from believers, but merely drinking wine and eating meat, breaking vows and violating precepts, engaging in trade and commerce, secretly engaging in gambling, coveting the monastery's buildings and carriages, and only serving one's own needs, alas! Having a six-foot body but lacking wisdom, the Buddha calls them foolish monks. Having a three-inch tongue but being unable to preach the Dharma, the Buddha calls them mute sheep monks. Being like a monk but not like a monk, like a layman but not like a layman, the Buddha calls them bird-and-rat monks, also called bald laymen. Therefore, the Surangama Sutra says, 'Why do thieves falsely wear my robes, peddling the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), creating all kinds of evil karma?' They are not boats for saving the world, but seeds of hell! Even if Maitreya (Maitreya, the future Buddha) descends, it will be difficult to escape.
已陷鐵圍百刑之痛。非一朝一夕也。若今為之者。或百或千至於萬計形服而已。篤論其中何有哉。所謂鷙翰而鳳鳴也。碌碌之石非玉也。蕭敷艾榮非雪山忍草也。國家度僧本為祈福。今反責以丁錢示民。于僧不然。使吾徒不足待之之至也。只如前日育王璉。永安嵩。龍井凈。靈芝照。一狐之棭自余千羊之皮。何足道哉。於戲佛海穢滓。未有今日之甚也。可與智者道。難與俗人言(師古曰。狐棭下之皮。輕柔難得。萬雋作掖)。
梁高僧偁法主遺誡小師
塵世匪堅浮生不久。我光陰以謝。汝齒[髟/夭]漸高。無以世利下其身。無以虛名茍其利。莫輕仁賤義。莫嫉善妒才。莫抑遏無辜。莫沉埋有德。莫疏慵人事。莫懶墮焚修。莫耽湎睡眠。莫強知他事。莫空腹高心。莫營私利己。莫恃強欺弱。莫利己損他。無以長而慢後生。無以少而欺老宿。無以財華下視物。無以意氣高揖人。無以不善苦相親。無以善而卻憎惡。無以片能稱我是。無以少解道他非。無以在客慢主人。無以為主輕旅客。無以在事失綱紀。無以㑃眾破條章。無以誹謗怪他人。無以穿鑿覓他過。好向佛法中用意。多於塵境上除情。袈裟下失卻人身。實為苦也。捺落里受諸異報。可謂屈焉。況端拱無為。安閑不役。徐行金地高坐華堂。足不履泥手不
【現代漢語翻譯】 現代漢語譯本： 已經陷入鐵圍山（指佛教宇宙觀中的鐵圍山）百般刑罰的痛苦之中，這並非一朝一夕的事情。如果現在還這樣做，或許一百個、一千個甚至上萬個僧人，都只是徒具僧人的外表而已，認真討論起來，他們之中又有多少真修實證的人呢？這就好比烏鴉擁有翅膀卻發出鳳凰的叫聲，普通的石頭並非美玉，蕭和艾草長得再茂盛也不是雪山上的忍冬草。國家允許僧人存在，本是爲了祈福，現在反而向僧人徵收人頭稅來昭示百姓，這樣做對於僧人來說是不公平的，使得我們這些僧人到了不值得期待的地步。就像前些日子出現的育王璉（人名），永安嵩（人名），龍井凈（人名），靈芝照（人名）一樣，一隻狐貍的腋下之皮（比喻珍貴之物）勝過其餘成千上萬隻羊的皮（比喻不值錢之物），這又有什麼值得稱道的呢？唉，佛門凈海被污染，沒有比今天更嚴重的了。這些道理可以和有智慧的人說，難以和世俗之人講。（師古註：狐腋下的皮，輕柔難得。《萬雋》中寫作『掖』）
梁代高僧偁法主（法號）遺留給小弟子的遺誡： 塵世並非堅固，人生短暫。我的光陰已經逝去，你的年紀也漸漸大了。不要因為世俗的利益而降低自己的品格，不要爲了虛假的名聲而茍且偷生。不要輕視仁義而看重利益，不要嫉妒賢能的人才。不要壓制無辜的人，不要埋沒有德之人。不要疏忽人情世故，不要懶惰于修行。不要沉迷於睡眠，不要勉強知道其他的事情。不要空腹卻自視甚高，不要營私利己。不要仗勢欺人，不要損人利己。不要因為年長而輕慢後輩，不要因為年輕而欺負老修行。不要因為有錢有勢就輕視他人，不要因為意氣用事就傲慢地對待別人。不要與不善之人過於親近，不要因為別人行善就憎恨厭惡。不要因為有一點才能就自誇，不要因為略懂一些道理就批評別人。不要做客時怠慢主人，不要做主人時輕視客人。不要在做事時失去綱紀，不要爲了迎合大眾而破壞規章制度。不要誹謗怪罪他人，不要吹毛求疵地尋找別人的過錯。要好好在佛法中用心，多多在塵世中去除情慾。披著袈裟卻失去了人身，實在是痛苦啊！在地獄中遭受各種不同的報應，真是冤屈啊！更何況是端坐拱手，無所作為，安閒自在而不勞作，慢慢地走在金色的土地上，高高地坐在華麗的殿堂上，腳不沾泥手不
【English Translation】 English version: Having fallen into the pain of a hundred tortures within the Iron Ring Mountains (referring to the Iron Ring Mountains in Buddhist cosmology), this is not a matter of a day or two. If this continues, perhaps hundreds, thousands, or even tens of thousands of monks will merely possess the outward appearance of monks. Seriously discussing it, how many among them are truly cultivating and realizing the truth? This is like a crow possessing wings but making the sound of a phoenix; an ordinary stone is not jade; luxuriant growth of Xiao and Ai grasses is not the honeysuckle of the Snowy Mountains. The state allows monks to exist, originally for the purpose of praying for blessings, but now it levies a poll tax on monks to demonstrate to the people. This is unfair to the monks, bringing us monks to a point where we are not worth expecting anything from. Just like Yuwang Lian (personal name), Yongan Song (personal name), Longjing Jing (personal name), and Lingzhi Zhao (personal name) who appeared in the past, the underarm skin of one fox (a metaphor for something precious) is better than the skin of thousands of sheep (a metaphor for something worthless). What is there to praise about this? Alas, the pure sea of Buddhism is polluted, and it has never been more serious than it is today. These principles can be discussed with wise people, but are difficult to explain to worldly people. (Shi Gu's note: The skin under the fox's arm is soft and rare. In 'Wan Juan' it is written as 'Ye').
The admonishments left by the eminent monk Cheng Fanzhu (Dharma name) of the Liang Dynasty to his junior disciples: The dusty world is not firm, and life is short. My time has passed, and your age is gradually increasing. Do not lower your character for the sake of worldly benefits, and do not live a life of ease for the sake of false fame. Do not despise benevolence and righteousness while valuing profit, and do not be jealous of virtuous and talented people. Do not suppress the innocent, and do not bury those with virtue. Do not neglect human affairs, and do not be lazy in cultivation. Do not indulge in sleep, and do not force yourself to know other people's affairs. Do not have a high opinion of yourself when you are empty-bellied, and do not seek personal gain. Do not bully the weak, and do not harm others for your own benefit. Do not be arrogant to younger generations because you are older, and do not bully older practitioners because you are younger. Do not look down on others because you are rich and powerful, and do not treat others arrogantly because you are impulsive. Do not be too close to those who are not good, and do not hate those who do good. Do not boast about yourself because you have a little talent, and do not criticize others because you understand some principles. Do not neglect the host when you are a guest, and do not despise the guest when you are the host. Do not lose the principles when doing things, and do not break the rules to cater to the public. Do not slander and blame others, and do not nitpick and find fault with others. You must put your heart into the Buddha Dharma, and remove desires from the world. It is truly painful to lose one's human form while wearing the kasaya! It is truly unjust to suffer various retributions in hell! Moreover, to sit with folded hands, doing nothing, being at ease and not working, walking slowly on golden ground, sitting high in a magnificent hall, without your feet touching the mud or your hands
彈水。身上衣而口中食。豈易消乎。圓卻頂而方卻袍為何事也。其或剛柔得所。進退含容堪行即行。可止即止。無貪眼下數省時中。一點相當萬金消得。予以千叮萬囑苦口甘言。依余言者。來世相逢。若不依予言者。擬向何處出頭。珍重珍重。
右街寧僧錄勉通外學
夫學不厭博。有所不知蓋闕如也。吾宗致遠。以三乘法而運載焉。然或魔障相陵必須禦侮。禦侮之術莫若知彼敵情。敵情者。西竺則韋陀。東夏則經籍矣。故祇桓寺中有四韋陀院。外道以為宗極。又有書院大千界內所有不同。文書並集其中。佛俱許讀之。為伏外道而不許依其見也。此土古德高僧能懾伏異宗者。率由博學之故。譬如夷狄之人。言語不通飲食不同。孰能達其志通其欲。其或微解胡語。立便馴和矣。是以習鑿齒道安以詼諧而伏之。宗雷之輩慧遠以詩禮而誘之。權無二復禮以辨感而柔之。陸鴻漸皎然以詩式而友之。此皆不施他術唯通外學耳。況乎儒道二教義理玄邈。釋子既精本業。何妨鉆極以廣見聞。勿滯於一方也。
晉支遁禪師座右銘
勤之勤之。至道非孜奚為淹滯。弱喪神奇。茫茫三界眇眇長羈。煩勞外湊冥心內馳。殉赴欽渴緬邈忘疲。人生一世涓若露垂。我身非我云云誰施。達人懷德知安必危。寂寥清舉潔累禪池
【現代漢語翻譯】 現代漢語譯本： 喝水，穿著衣服，口中吃著食物，難道容易消化嗎？頭頂是圓的，身上穿的卻是方的袍子，是爲了什麼事呢？或許剛柔並濟，進退有度，可以行動就行動，可以停止就停止，不要貪圖眼前的短暫，要著眼於長遠。一點點的付出，也抵得上萬金的價值。我千叮嚀萬囑咐，苦口婆心地勸說，聽從我的話的人，來世還能相逢；如果不聽從我的話，打算到哪裡去出頭呢？珍重，珍重。
右街寧僧錄勉通外學
學習不怕廣博，有所不知就好像有所缺失一樣。我們宗門的宗旨是遠大，用三乘法（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘）來運載眾生。然而有時魔障相互侵擾，必須抵禦。抵禦的最好方法莫過於瞭解敵人的情況。敵人是誰呢？在西竺（Śīlāditya，印度古國名）就是《韋陀》（Veda，古印度婆羅門教的根本經典），在東夏（指中國）就是各種經籍了。所以祇桓寺（Jetavana，又名祇園精舍）中有四韋陀院，外道（Tīrthika，佛教以外的宗教）把它們當作最高的準則。還有書院，大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）內所有不同的文書都彙集在那裡。佛（Buddha，覺悟者）都允許閱讀，是爲了降伏外道，但不允許依照他們的見解。我們中國古代德行高尚的僧人能夠懾服其他宗派的，大多是因為學識淵博的緣故。比如對待夷狄之人，語言不通，飲食不同，誰能瞭解他們的心意，滿足他們的慾望呢？如果稍微懂得他們的語言，立刻就能馴服和睦相處了。因此，習鑿齒、道安用詼諧的言語來折服他們，宗雷、慧遠之輩用詩歌禮儀來引導他們，權無二、復禮用辯論和情感來感化他們，陸鴻漸、皎然用詩歌的形式來與他們交朋友。這些都是不使用其他方法，僅僅是通曉外學罷了。更何況儒、道二教的義理玄妙深遠，佛家弟子既然精通本業，又何妨深入研究，以增長見聞，不要侷限於一個方面啊。
晉支遁禪師座右銘
勤奮啊勤奮啊！至高的佛道不是靠懶惰就能達到的，為什麼還要停滯不前呢？生命脆弱而又喪失了神奇的力量，茫茫三界（Trailokya，欲界、色界、無色界）渺渺漫長地羈絆著我們。煩惱從外部涌來，心神向內馳騁。追逐欽慕渴望，長久地忘記疲憊。人生一世，短暫得像露珠一樣。我的身體不是我所能主宰的，這一切又能施捨給誰呢？通達的人心懷德行，知道安樂必定伴隨著危險。寂靜空曠，清高脫俗，洗滌塵世的牽累，如同禪池一般。
【English Translation】 English version: Drinking water, wearing clothes, and eating food, is it easy to digest? Having a round head but wearing a square robe, what is the purpose? Perhaps it is to balance firmness and gentleness, to advance and retreat with moderation. Act when you can act, stop when you can stop. Do not be greedy for the short term, but focus on the long term. A small effort can be worth a great deal. I have given you countless warnings and spoken with earnest sincerity. Those who follow my words will meet again in the next life; those who do not, where do you plan to go? Treasure this, treasure this.
Right Street Monk Registrar Mian Tong Encourages External Learning
Learning is never too broad; to be ignorant is to be deficient. Our sect's aim is far-reaching, using the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to carry sentient beings. However, sometimes demonic obstacles interfere, and we must defend against them. The best way to defend is to understand the enemy's situation. Who are the enemies? In Śīlāditya (ancient Indian kingdom), it is the Vedas (Veda, the fundamental scriptures of ancient Indian Brahmanism); in China, it is the various classics. Therefore, Jetavana (Jetavana-vihāra) has four Veda academies, which the Tīrthikas (non-Buddhist religions) regard as the highest standards. There are also academies where all different documents within the Trisāhasra-mahāsāhasra-lokadhātu (Buddhist cosmology's universe) are gathered. The Buddha (Buddha, the awakened one) allows reading them, in order to subdue the Tīrthikas, but does not allow following their views. The virtuous monks of ancient China who were able to subdue other sects mostly did so because of their broad knowledge. For example, with barbarians, if you don't understand their language or their diet, how can you understand their intentions and satisfy their desires? If you understand their language a little, you can immediately tame them and live in harmony. Therefore, Xi Zaochi and Dao An subdued them with humor, Zong Lei and Hui Yuan used poetry and etiquette to guide them, Quan Wu Er and Fu Li used debate and emotion to move them, and Lu Hongjian and Jiao Ran befriended them through poetry. All of these did not use other methods, but only understood external learning. Moreover, the doctrines of Confucianism and Taoism are profound and far-reaching. Since Buddhist disciples are proficient in their own profession, why not study them deeply to broaden their knowledge and not be limited to one area?
Inscription for Meditation by Chan Master Zhi Dun of Jin Dynasty
Be diligent, be diligent! The supreme path cannot be achieved through laziness. Why linger? Life is fragile and has lost its magic. The vast Trailokya (Kāmadhātu, Rūpadhātu, Arūpadhātu) binds us for a long time. Troubles rush in from the outside, and the mind races inward. Pursuing admiration and thirst, forgetting fatigue for a long time. Life is as short as a dewdrop. My body is not mine to control, so who can I give it to? Those who are enlightened cherish virtue and know that peace is always accompanied by danger. Solitude and purity, cleansing the burdens of the world, like a meditation pond.
。謹守明禁雅說玄規。綏心神道抗志無為。遼朗三蔽融治六疵空洞五陰虛豁四支。非指喻指絕而莫離。妙覺既陳又玄其知。婉轉平任與物推移。過此以往勿思勿議。
周京師大中興寺道安法師遺誡九章以訓門人其詞曰
敬謝諸弟子等。夫出家為道至重至難。不可自輕不可自易。所謂重者。荷道佩德縈仁負義。奉持凈戒死而有已。所謂難者。絕世離俗永割親愛。回情易性不同於眾。行人所不能行。割人所不能割。忍苦受辱捐棄軀命。謂之難者。名曰道人。道人者。導人也。行必可履言必可法。被服出家動為法則。不貪不諍不讒不匿。學問高遠志在玄默。是為名稱參位三尊。出賢入聖滌除精魂。故得君主不望其報。父母不望其力。普天之人莫不歸攝。損妻減養供奉衣食。屈身俯仰不辭勞恨者。以其志行清潔通於神明。惔怕虛白可奇可貴。自獲荒流道法遂替。新學之人未體法則。著邪棄正忘其真實。以小黠為智。以小恭為足。飽食終日無所用心。退自推觀良亦可悲。計今出家或有年歲。經業未通文字不決。徒喪一世無所成名。如此之事可不深思。無常之限非旦即夕。三塗苦痛無強無弱。師徒義深故以申示。有情之流可為永誡。
其一曰
卿已出家永違所生。剃𩬊毀容法服加行。辭親之日上下涕零。 剖
愛榮道意凌太清。當遵此志經道修明。 如何無心故存色聲。悠悠竟日經業不成。 德行日損穢積遂盈。師友慚恥凡俗所輕。 如是出家徒自辱名。今故誨勵宜當專精。
其二曰
卿已出家棄俗辭君。應自誨勵志果青雲。財色不顧與世不群。 金玉不貴惟道為珍。約己守節甘苦樂貧。 進德自度又能度人。如何改操趨走風塵。 坐不暖席馳騖東西。劇如徭役縣官所牽。 經道不通戒德不全。朋友蚩弄同學棄捐。 如是出家徒喪天年。今故誨勵宜各自憐。
其三曰
卿已出家永辭宗族。無親無疏清凈無慾。吉則不歡兇則不戚。 超然縱容豁然離俗。志存玄妙軌真守樸。 得度廣濟普蒙福祿。如何無心仍著染觸。 空諍長短銖兩升斛。與世諍利何盡僮僕。 經道不明德行不足。如是出家徒自毀辱。 今故誨示宜自洗浴。
其四曰
卿已出家號曰道人。父母不敬君帝不臣。普天同奉事之如神。 稽首致敬不計富貧。尚其清修自利利人。 減割之重一米七斤。如何怠慢不能報恩。 倚縱游逸身意虛煩。無戒食施死入太山。 燒鐵為食融銅灌咽。如斯之痛法句所陳。 今故誨約宜改自親。
其五曰
卿已出家號曰息心。穢雜不著惟道是欽。志參清潔如玉如冰。 當修經戒以濟精神。眾生蒙祐並
【現代漢語翻譯】 現代漢語譯本： 愛慕榮華會使道心消退，如同凌駕于太清之上的雲霧。應當遵循修道的志向，精研經書，明瞭道理。 為何口頭上說無心，實際上卻執著于外在的色相和聲音？這樣虛度光陰，最終經業一無所成。 德行日益減損，污穢積聚增多，讓師長和道友感到慚愧，被凡夫俗子所輕視。 像這樣出家，只是徒然玷污了自己的名聲。現在特意告誡勉勵你們，應當專心精進。
其二說： 你既然已經出家，拋棄世俗，辭別君王，就應當自我勉勵，立下遠大的志向。 不要貪戀錢財美色，要與世俗之人不同流合污。 不要看重金銀玉器，唯有真理才是最珍貴的。約束自己，遵守戒律，甘於清貧的生活。 提升自己的德行，自我解脫，並且還能幫助他人解脫。為何要改變志向，奔走於世俗的塵埃之中？ 坐不安席，四處奔波，就像被官府牽連的勞役一樣辛苦。 不通曉經書道理，戒律也不完整，被朋友嘲笑，被同學拋棄。 像這樣出家，只是白白浪費自己的生命。現在特意告誡勉勵你們，應當各自愛惜自己。
其三說： 你既然已經出家，就永遠告別了宗族，沒有親疏之分，保持清凈，沒有慾望。吉祥的事情不會特別高興，兇險的事情也不會特別悲傷。 超越世俗，自由自在，心胸開闊，遠離塵俗。志向在於玄妙的真理，行為遵循真誠和樸素。 獲得解脫，廣度眾生，普遍得到福報。為何口頭上說無心，實際上仍然執著于外在的誘惑？ 空談爭論是非長短，斤斤計較於細微的利益。與世人爭奪利益，何時才能停止像奴僕一樣的奔波？ 不明白經書道理，德行也不夠，像這樣出家，只是自己毀壞自己的名聲。 現在特意告誡你們，應當自我洗滌罪惡。
其四說： 你既然已經出家，就被稱為『道人』（修道之人）。可以不尊敬父母，不臣服君王，普天之下的人都應當像對待神一樣尊敬你。 向你叩頭致敬，不計較你的貧富貴賤。希望你能清凈修行，既能利益自己，又能利益他人。 減免賦稅的負擔，一米摺合七斤。為何如此怠慢，不能報答眾生的恩情？ 放縱自己，遊手好閒，身心空虛煩惱。不遵守戒律而接受供養，死後會墮入太山地獄。 遭受燒熱的鐵丸為食物，熔化的銅水灌入喉嚨的痛苦。這樣的痛苦，在佛經的偈語中已經陳述。 現在特意告誡約束你們，應當改正自己的行為，親近善法。
其五說： 你既然已經出家，就被稱為『息心』（止息妄心之人）。不沾染污穢，唯有真理值得敬佩。志向要像玉一樣純潔，像冰一樣清澈。 應當修習經書和戒律，以此來提升精神境界。讓眾生蒙受恩惠，共同……
【English Translation】 English version: Loving glory diminishes the mind of the Tao, like clouds surpassing the pure heavens. You should follow the aspiration to cultivate the Tao, diligently study the scriptures, and understand the principles. Why do you verbally claim to be without mind, yet cling to external forms and sounds? Wasting time in this way, you will ultimately achieve nothing in your spiritual practice. Virtue diminishes day by day, and defilements accumulate, causing shame to teachers and fellow practitioners, and being despised by ordinary people. To renounce the world in this manner is merely to disgrace your name. Now I specifically admonish and encourage you to be diligent and focused.
The second says: Since you have renounced the world, abandoned secular life, and bid farewell to the ruler, you should encourage yourselves and set lofty goals. Do not covet wealth and beauty, and do not associate with worldly people. Do not value gold and jade; only the truth is most precious. Restrain yourselves, observe the precepts, and be content with a simple life. Enhance your virtue, liberate yourselves, and also help others to liberate themselves. Why change your aspirations and run in the dust of the world? Restlessly moving about, like laborers dragged by officials. Not understanding the principles of the scriptures, and the precepts are not complete, being ridiculed by friends and abandoned by classmates. To renounce the world in this manner is merely to waste your life. Now I specifically admonish and encourage you to cherish yourselves.
The third says: Since you have renounced the world, you have forever bid farewell to your clan, without distinction between relatives and strangers, maintaining purity and without desires. Not particularly happy about auspicious things, nor particularly sad about ominous things. Transcending the world, being free and at ease, with an open mind, and far from the mundane. The aspiration lies in the profound truth, and the behavior follows sincerity and simplicity. Obtaining liberation, widely delivering sentient beings, and universally receiving blessings. Why do you verbally claim to be without mind, yet still cling to external temptations? Engaging in empty arguments about right and wrong, and being meticulous about trivial gains. Competing with the world for profit, when will you stop toiling like servants? Not understanding the principles of the scriptures, and virtue is insufficient, to renounce the world in this manner is merely to destroy your own reputation. Now I specifically admonish you to cleanse yourselves of sins.
The fourth says: Since you have renounced the world, you are called 'Dao Ren' (a person who cultivates the Tao). You may not respect parents or submit to the ruler; all people under heaven should respect you as if you were a god. Bowing and paying homage to you, regardless of your wealth or poverty. I hope you can cultivate purely, benefiting both yourselves and others. Reducing the burden of taxes, one meter is equivalent to seven pounds. Why are you so negligent and unable to repay the kindness of sentient beings? Indulging yourselves, idling about, with empty and troubled minds. Accepting offerings without observing the precepts, after death you will fall into the Tai Shan hell. Suffering the pain of burning iron pellets as food and molten copper poured down your throats. Such pain has been described in the verses of the Buddhist scriptures. Now I specifically admonish and restrain you to correct your behavior and be close to good dharma.
The fifth says: Since you have renounced the world, you are called 'Xi Xin' (a person who stops the deluded mind). Not clinging to defilements, only the truth is worthy of respect. The aspiration should be as pure as jade and as clear as ice. You should cultivate the scriptures and precepts to enhance your spiritual state. Let sentient beings receive grace, together...
度所親。 如何無心隨俗浮沉。縱其四大恣其五根。 道德遂淺世事更深。如是出家與世同塵。 今故戒約幸自開神。
其六曰
卿已出家捐世形軀。當務竭情泥洹合符。如何擾動不樂閑居。 經道損耗世事有餘。清白不覆反入泥塗。 過影之命或在須臾。地獄之痛難可具書。 今故戒勵宜崇典謨。
其七曰
卿已出家不可自寬。形雖鄙陋使行可觀。衣服雖粗坐起令端。 飲食雖疏出言可餐。夏則忍熱冬則忍寒。 能自守節不飲盜泉。不肖之供足不妄前。 久處私室如臨至尊。學雖不多可齊上賢。 如是出家足報二親。宗族知識一切蒙恩。 今故誡汝宜各自敦。
其八曰
卿已出家性有昏明。學無多少要在修精。上士坐禪中士誦經。 下士堪能塔寺經營。豈可終日一無所成。 立身無聞可謂徒生。今故誨汝宜自端情。
其九曰
卿已出家永違二親。道法革性俗服離身。辭親之日乍悲乍欣。 邈爾絕俗超出埃塵。當修經道制己履真。 如何無心更染俗因。經道已薄行無毛分。 言非可貴德非可珍。師友致累恚恨日殷。 如是出家損法辱身。思之念之好自將身。
大唐慈恩法師出家箴
舍家出家何所以。稽首空王求出離。三師七證定初機。 剃𩬊染衣發弘誓。去貪瞋除鄙吝。
【現代漢語翻譯】 現代漢語譯本 親近所應親近之人。 為何不用心，隨波逐流，沉溺於世俗？放縱眼、耳、鼻、舌、身這四大，恣意滿足色、聲、香、味、觸這五根的慾望。 道德日益淺薄，世俗事務卻越陷越深。如此出家，與世俗之人又有何異？ 今日特以戒律約束你，希望你能開啟智慧。
其六曰 你已出家，捨棄世俗的形體。應當竭盡全力，與涅槃（Nirvana）的境界相合。為何心神擾動，不樂於清閑的居所？ 佛經的道理日益損耗，世俗事務卻有餘。清白的名聲不能保持，反而陷入泥濘之中。 生命如過眼雲煙，或許就在須臾之間。地獄的痛苦，難以用文字描述。 今日特以戒律勉勵你，應當崇尚典範。
其七曰 你已出家，不可放縱自己。形貌雖然鄙陋，但行為舉止應當值得稱讚。衣服雖然粗糙，但坐立行走應當端正。 飲食雖然簡樸，但言語應當令人喜愛。夏天要忍受炎熱，冬天要忍受寒冷。 能夠堅守節操，不飲用盜泉之水（比喻不義之財）。即使是不好的供養，也不要隨意接受。 即使獨自在房間里，也要像面對至尊一樣恭敬。即使學識不多，也能與賢者比肩。 如此出家，足以報答父母的恩情。宗族親友，都能蒙受恩惠。 今日特以戒律告誡你，應當各自勉勵。
其八曰 你已出家，天性有昏昧和聰明的區別。學習無論多少，關鍵在於精進修行。上等之人坐禪，中等之人誦經。 下等之人能夠經營塔寺。豈可終日無所事事，一無所成？ 立身沒有名聲，可以說是白白活了一生。今日特以教誨你，應當端正自己的心意。
其九曰 你已出家，永遠離開了父母雙親。用佛法改變習性，脫下世俗的衣服。辭別父母的那天，既悲傷又欣喜。 遠離世俗，超脫塵埃。應當修習經書佛道，約束自己，踐行真理。 為何不用心，反而沾染世俗的因緣？佛經的道理已經淺薄，行為沒有絲毫可取之處。 言語沒有價值，德行沒有可珍之處。給師友帶來麻煩，怨恨日益加深。 如此出家，損害佛法，玷污自身。思考這些，牢記這些，好好地約束自己。
大唐慈恩法師出家箴
捨棄家庭而出家，是爲了什麼？稽首禮拜空王（指佛陀），尋求出離。三師七證（指出家受戒時的證明人）確定了最初的機緣。 剃除頭髮，染上袈裟，發下弘大的誓願。去除貪婪、嗔恨，消除鄙陋、吝嗇。
【English Translation】 English version Associate with those who should be associated with. Why not focus your mind and drift along with the floating and sinking of worldly customs? Indulging the four elements [earth, water, fire, wind] and gratifying the five senses [sight, hearing, smell, taste, touch]. Morality becomes shallow, and worldly affairs become deeper. What is the difference between such a renunciation and being a worldly person? Today, I especially use precepts to restrain you, hoping that you can open your wisdom.
Verse Six: You have renounced the world and abandoned your worldly form. You should strive with all your heart to be in accordance with Nirvana (Nirvana). Why are you restless and not happy with a quiet residence? The principles of the scriptures are increasingly depleted, while worldly affairs are abundant. A reputation for purity cannot be maintained and instead you fall into the mud. Life is like a fleeting cloud, perhaps in an instant. The pain of hell is difficult to describe in detail. Today, I especially encourage you with precepts, you should revere the classics.
Verse Seven: You have renounced the world, you must not indulge yourself. Although your appearance is humble, your conduct should be admirable. Although your clothes are coarse, your sitting and standing should be proper. Although your food is simple, your words should be pleasing. In summer, endure the heat; in winter, endure the cold. Be able to maintain your integrity and not drink from the 'Thieves' Spring' [a metaphor for ill-gotten gains]. Do not casually accept even poor offerings. Even when alone in your room, be as respectful as if you were facing the Supreme One. Even if your learning is not much, you can be on par with the virtuous. Such renunciation is enough to repay the kindness of your parents. Your relatives and friends will all receive blessings. Today, I especially admonish you, you should each encourage yourselves.
Verse Eight: You have renounced the world, and your nature has dullness and brightness. Regardless of how much you learn, the key is diligent practice. The superior person meditates, the average person recites scriptures. The inferior person is capable of managing pagodas and temples. How can you spend the whole day doing nothing and accomplishing nothing? To live without a reputation is to live in vain. Today, I especially teach you, you should correct your mind.
Verse Nine: You have renounced the world and have forever left your parents. Use the Dharma to change your habits, and take off your worldly clothes. On the day of saying goodbye to your parents, you were both sad and happy. Far away from the world, transcending the dust. You should cultivate the scriptures and the Dharma, restrain yourself, and practice the truth. Why not focus your mind and instead become tainted by worldly causes? The principles of the scriptures are already shallow, and your conduct has no merit whatsoever. Your words have no value, and your virtue has nothing to cherish. You bring trouble to your teachers and friends, and resentment increases daily. Such renunciation damages the Dharma and disgraces yourself. Think about these things, remember these things, and take good care of yourself.
Admonitions on Renunciation by Dharma Master Ci'en of the Great Tang Dynasty
Why renounce the family and become a renunciate? To bow to the Empty King [referring to the Buddha] and seek liberation. The three teachers and seven witnesses [referring to those who certify ordination] establish the initial opportunity. Shaving the head, dyeing the robes, and making great vows. Removing greed, hatred, eliminating meanness and stinginess.
十二時中常謹慎。煉磨真性若虛空。自然戰退魔軍陣。 勤學習尋師匠。說與同人堪倚仗。 莫教心地亂如麻。百歲光陰等閑喪。踵前賢學先聖。 盡假聞思修得證。行住坐臥要精專。 唸唸無差始相應。佛真經十二部。縱橫指示菩提路。 不習不聽不依行。問君何日心開悟。 速須究似頭然。莫待明年與後年。一息不來即後世。 誰人保得此身堅。不蠶衣不田食。織女耕夫汗血力。 為成道業施將來。道業未成爭消得。 哀哀父哀哀母。咽苦吐甘大辛苦。就濕回干養育成。 要襲門風繼先祖。一旦辭親求剃落。 八十九十無依託。若不超凡越聖流。 向此因循全大錯。福田衣降龍缽。受用一生求解脫。 若因小利繫心懷。彼岸涅槃爭得達。 善男子汝須知。遭逢難得似今時。既遇出家披縷褐。 猶如浮木值盲龜。大丈夫須猛利。緊束身心莫容易。 倘能行願力相扶。決定龍華親授記。
南嶽法輪寺省行堂記
超然居士趙令矜撰
嘗謂諸苦之中病苦為深。作福之中省病為最。是故古人以有病為善知識。曉人以看病為福田。所以叢林為老病之設。今叢林聚眾。凡有病使歸省。行堂不準修省改行以退病。亦欲人散夜靜孤燈獨照之際。究索大事。豈徒然哉。既命知堂以司藥餌。又戒常住以足供須。此先佛
【現代漢語翻譯】 現代漢語譯本： 十二個時辰都要常常謹慎，煉磨真正的自性如同虛空一般。自然就能戰勝退卻魔的軍隊。 勤奮學習，尋找師父和道友，他們的話可以依靠。 不要讓心地像亂麻一樣，一百年的光陰就白白浪費了。追隨前賢，學習先聖。 完全依靠聽聞、思考、修行來證悟。行走、站立、坐著、躺著都要精進專一，唸唸不差才能相應。 佛說的真實經典有十二部，縱橫交錯地指示著菩提之路。 不學習、不聽聞、不依教奉行，請問你何時才能心開悟？ 要趕快像頭被火燒一樣去探究真理，不要等到明年和後年。一口氣不來就是來世，誰能保證這個身體堅固不壞？ 不自己養蠶織衣，不自己耕田種糧，織女和耕夫付出了汗水和心血。 爲了成就道業而施捨供養，道業沒有成就怎麼能隨便享用？ 可憐的父親，可憐的母親，嚥下苦的，吐出甜的，非常辛苦。 睡在潮濕的地方，讓孩子睡在乾燥的地方，養育成人，要繼承家風，繼承先祖。 一旦辭別父母，請求剃度出家，八十歲九十歲也沒有依靠。 如果不能超凡脫俗，超越凡夫俗子，這樣因循下去就完全錯了。 福田衣和降龍缽，受用一生是爲了求解脫。 如果因為一點小小的利益就牽掛在心，怎麼能到達彼岸涅槃？ 善男子，你應當知道，遭遇到這樣難得的機會就像現在。既然遇到了出家，披上了袈裟。 就像漂浮的木頭遇到了盲龜一樣（比喻非常難得）。大丈夫應當勇猛精進，緊緊約束身心不要放鬆。 如果能夠依靠行愿的力量互相扶持，一定能在龍華會上得到彌勒佛的親自授記。
《南嶽法輪寺省行堂記》
超然居士趙令矜撰
我曾經說過，各種痛苦之中，病痛最為深重。各種作福之中，反省病因最為重要。所以古人把生病當作善知識，告訴人們把看病當作福田。因此叢林中設有為老年人和病人準備的場所。現在叢林聚集大眾，凡是生病的人都讓他回到省行堂。省行堂不允許通過修省改行來退病，也是希望人們在夜深人靜、孤燈獨照的時候，探究人生大事，難道僅僅是這樣嗎？既然命令知堂負責醫藥，又告誡常住要充分供給所需。這是先佛的...
【English Translation】 English version: Always be cautious in the twelve periods of the day. Refine your true nature like the emptiness of space. Naturally, you will fight back and retreat the armies of demons. Diligently study and seek teachers and companions, whose words you can rely on. Do not let your mind be like tangled hemp; a hundred years of life will be wasted in vain. Follow the wise predecessors and learn from the ancient sages. Rely entirely on hearing, thinking, and practicing to attain enlightenment. Walking, standing, sitting, and lying down, be diligent and focused, and only by being mindful without error can you be in accord. The Buddha's true scriptures are in twelve parts, crisscrossing and pointing out the path to Bodhi (enlightenment). If you do not study, do not listen, and do not practice accordingly, may I ask when will your mind open to enlightenment? Quickly investigate the truth as if your head were on fire; do not wait for next year or the year after. One breath not coming is the next life; who can guarantee that this body will remain strong? Not raising silkworms to weave clothes, not tilling fields for food, the weaving women and farmers exert their sweat and blood. Offering these for the accomplishment of the path, how can you casually enjoy them if the path is not yet accomplished? Pitiful father, pitiful mother, swallowing the bitter and spitting out the sweet, enduring great hardship. Sleeping in damp places and letting their children sleep in dry places, raising them to adulthood, you must inherit the family tradition and continue the ancestors' legacy. Once you bid farewell to your parents and request to be tonsured and ordained, at eighty or ninety years old, you will have no reliance. If you cannot transcend the ordinary and surpass the mundane, continuing in this way will be a complete mistake. The robe of the field of merit and the dragon-taming bowl, using them for a lifetime is to seek liberation. If you are attached to even a small benefit, how can you reach the other shore of Nirvana (liberation)? Good man, you should know that encountering such a rare opportunity is like now. Since you have encountered ordination and donned the kasaya (monk's robe). It is like a floating log meeting a blind turtle (an analogy for extreme rarity). A great man must be courageous and diligent, tightly restrain his body and mind, and not be lax. If you can rely on the power of vows and actions to support each other, you will surely receive the prediction of enlightenment from Maitreya Buddha himself at the Dragon Flower Assembly.
Record of the Self-Reflection Hall at Nanyue Falun Temple
Written by Layman Chao Lingjin
I have often said that among all sufferings, the suffering of illness is the deepest. Among all meritorious deeds, reflecting on the cause of illness is the most important. Therefore, the ancients regarded illness as a good teacher, telling people to regard caring for the sick as a field of merit. Thus, monasteries have facilities for the elderly and the sick. Now, monasteries gather the masses, and anyone who is sick is allowed to return to the Self-Reflection Hall. The Self-Reflection Hall does not allow the use of self-reflection and changing behavior to cure illness, but also hopes that people will explore the great matter of life in the quiet of the night, alone under the lamp. Is it merely for this? Since the hall manager is ordered to be in charge of medicine, and the permanent residents are warned to provide sufficient supplies. This is the teaching of the past Buddhas...
之規制。近世不然。堂名延壽。鄙俚不經病者不自省咎。補躬乖方湯藥妄投。返成沉痼至有酷疾。不參堂以務疏逸者。大失建堂命名之意也。知堂名存實廢。或同路人常住急。于日用殊不存撫。又復失優波待老病之意也。由是病人呻吟痛楚日益增。極過在彼。此非如來咎。縱有親故問病率皆鄉曲故舊。心既不普事忽有差。今法輪病所奐然一新。蓋有本分人是事色色成辦。無可論者。惟有病人宜如何哉。省躬念罪。世之有識者皆能達此。衲僧分上直截機緣。當於頭痛額熱之時。薦取掉動底。于聲冤叫苦之際。領略徹困心。密密究思。是誰受病人。既不見病從何來。人病雙亡復是何物。直饒見得分明。正好為他將息。
周渭濱沙門亡名法師息心銘
法界有如意寶人焉。久緘其身銘其膺曰。古之攝心人也。 誡之哉。誡之哉。無多慮無多知。 多知多事不如息意。多慮多失不如守一。慮多志散知多心亂。 心亂生惱志散妨道。勿謂何傷其苦悠長。 勿言何畏其禍鼎沸。滴水不停四海將盈。 纖塵不拂五嶽將成。防末在本雖小不輕。 關爾七竅閉爾六情。莫窺於色莫聽於聲。 聞聲者聾見色者盲。一文一藝空中小蚋。 一伎一能日下孤燈。英賢才藝是為愚蔽。 捨棄淳樸耽溺淫麗。識馬易奔心猿難制。 神既勞役形必
【現代漢語翻譯】 現代漢語譯本： 這些都是需要規範的。但現在的情況並非如此。佛堂名為『延壽』，用詞鄙俗，不合經義。生病的人不反省自己的過錯，調理身體的方法背離正道，胡亂投藥，反而使病情加重，甚至發展成嚴重的疾病。那些不參與佛堂事務，只求疏懶安逸的人，完全喪失了建立佛堂和命名的意義。知道佛堂名存實亡，或者像對待路人一樣對待常住的僧人，在日常照料上毫不關心，又喪失了優波待（Upastha，侍者）照料老病之人的意義。因此，病人的痛苦日益加重，所有的過錯都在他們那裡，這並非如來（Tathagata，佛）的過錯。即使有親友來探望病人，也大多是鄉里故舊，心量不夠廣大，事情處理上難免有疏忽。現在法輪病所煥然一新，大概是因為有負責任的人把事情辦好了，沒有什麼可說的。只有病人自己應該怎麼辦呢？反省自身，懺悔罪過，世上有見識的人都能明白這個道理。對於衲僧（指僧人）來說，應該直截了當把握住這個契機，在頭痛發熱的時候，體會那個能擺脫痛苦的『東西』；在呻吟叫苦的時候，領悟那顆被困擾的心。仔細地探究，是誰在承受病痛？既然看不到病從何處來，那麼人與病都消失之後，又是什麼呢？即使你已經看得清清楚楚，也正好可以為他調養休息。
周渭濱沙門亡名法師《息心銘》
法界之中有如意寶人，長久地封閉他的身心，並將銘文刻在他的胸前，他就是古代那些能夠攝持心念的人。 告誡啊！告誡啊！不要思慮過多，不要知道太多。 知道太多不如停止思慮，思慮太多不如守住一心。 思慮太多，意志就會渙散；知道太多，內心就會混亂。 內心混亂就會產生煩惱，意志渙散就會妨礙修道。 不要說『有什麼關係』，那痛苦會很長久； 不要說『有什麼可怕的』，那災禍會像鼎水沸騰一樣。 一滴水不停地滴落，四海終將會盈滿； 一粒細小的塵埃不去拂拭，五嶽終將會堆成。 防微杜漸才是根本，雖然細小也不可輕視。 關閉你的七竅，封閉你的六情。 不要窺視美色，不要聽信聲音。 聽到聲音的人如同耳聾，看到美色的人如同眼盲。 一篇文章、一門技藝，就像空中的小飛蟲； 一門技能、一種才能，就像日下的孤燈。 英雄豪傑的才藝，反而是愚昧的遮蔽。 捨棄淳樸，沉溺於淫靡華麗。 意識之馬容易奔馳，心猿難以控制。 精神既然勞累，形體必然
【English Translation】 English version: These are the regulations that should be in place. However, the current situation is not like this. The hall is named 'Prolonging Life' (Yanshou), the wording is vulgar and does not conform to the scriptures. The sick person does not reflect on their own faults, the methods of conditioning the body deviate from the right path, and medicine is administered recklessly, which instead aggravates the condition, even developing into a serious illness. Those who do not participate in the affairs of the hall, but only seek laziness and ease, completely lose the meaning of establishing the hall and naming it. Knowing that the hall exists in name only, or treating the resident monks like passers-by, and not caring about daily care, they also lose the meaning of Upastha (侍者, attendant) caring for the elderly and sick. Therefore, the suffering of the patients increases day by day, and all the faults lie with them, this is not the fault of the Tathagata (如來, Buddha). Even if relatives and friends come to visit the patient, they are mostly local acquaintances, their hearts are not broad enough, and there are inevitably omissions in handling matters. Now the Dharma Wheel Infirmary has been completely renewed, probably because there are responsible people who have done things well, and there is nothing to say. Only the patient himself should do what? Reflect on oneself, repent of sins, and all enlightened people in the world can understand this principle. For the monks (衲僧), they should directly grasp this opportunity, and when they have a headache and fever, they should experience the 'thing' that can get rid of the pain; when groaning and complaining, they should understand the troubled heart. Carefully explore, who is suffering from the illness? Since you can't see where the disease comes from, then what is it after both the person and the disease disappear? Even if you have seen it clearly, it is just right to take care of him and let him rest.
The 'Inscription on Resting the Mind' (息心銘) by the Shramana (沙門) Wuming (亡名) Dharma Master (法師) of Zhou Weibin
In the Dharma Realm (法界) there is a person like a wish-fulfilling jewel, who has long sealed his body and mind, and engraved the inscription on his chest, he is the ancient person who can subdue his mind. Admonish! Admonish! Do not think too much, do not know too much. Knowing too much is not as good as stopping thinking, thinking too much is not as good as guarding one mind. Too much thinking will scatter the will; knowing too much will confuse the mind. A confused mind will produce troubles, and a scattered will will hinder the path of cultivation. Don't say 'What does it matter?', that pain will be long lasting; Don't say 'What is there to be afraid of?', that disaster will be like boiling water in a cauldron. A drop of water dripping non-stop, the four seas will eventually be filled; A tiny speck of dust not brushed away, the five mountains will eventually be formed. Preventing problems at the root is fundamental, although small, it should not be taken lightly. Close your seven orifices, seal your six senses. Do not peep at beauty, do not listen to sounds. Those who hear sounds are like the deaf, those who see beauty are like the blind. An article, an art, is like a small gnat in the sky; A skill, a talent, is like a lonely lamp under the sun. The talents of heroes and talents are a cover for ignorance. Abandoning simplicity and indulging in licentious beauty. The horse of consciousness is easy to gallop, the mind-monkey is difficult to control. Since the spirit is tired, the body must be
損斃。邪徑終迷修途永泥。英賢才能是曰昏懵。 洿拙羨巧其德不巧。名厚行薄其高速崩。 涂舒污卷其用不恒。內懷憍伐外致怨憎。 或談于口或書于手。要人令譽亦孔之丑。 凡謂之吉聖謂之咎。賞玩暫時悲憂長久。 畏影畏跡逾走逾劇。端坐樹陰跡滅影沈。 厭生患老隨思隨造。心想若滅生死長絕。 不死不生無相無名。一道虛寂萬物齊平。 何勝何劣何重何輕。何貴何賤何辱何榮。澄天愧凈皦日慚明。 安夫岱嶽固彼金城。敬貽賢哲斯道利貞。
洞山和尚規誡
夫沙門釋子高上為宗。既絕攀緣宜從淡薄。 割父母之恩愛。舍君臣之禮儀。剃髮染衣持巾捧缽。 履出塵之徑路。登入聖之階梯。潔白如霜清凈若雪。 龍神欽敬鬼魅歸降。專心用意報佛深恩。 父母生身方沾利益。豈許結托門徒追隨朋友。 事持筆硯馳騁文章。區區名利役役趨塵。 不思戒律破卻威儀。取一生之容易。 為萬劫之艱辛。若學如斯徒稱釋子。
慈雲式懺主書紳
知白汝知日之所為。害善之法偏宜遠之。損惡之道益其用之。 口無自伐心無自欺。勿抱內蠹勿揚外儀。 欲人之譽畜己之私。殺義之始陷禍之基。 自恃其德必有餘譏。自矜其達必有餘非。 眷屬集樹汝宜遠之。利養毛蠅汝宜畏之。 釋而思之。懲惡之餘何
則是宜。清香一炷紅蓮數枝。 口勿輟誦意勿他思。安禪禮像其則勿虧。 量衣節食其志勿移。造世文筆如佛戒之。 說人長短如法慎之。縱對賓侶口勿多辭。 頻驚光影坐勿消時。芭蕉虛質非汝久期。 蓮花凈土是汝真歸。俾夜作晝勤而行之。
愿文
愿我此身安隱修道。離諸緣障正法無難。國土豐樂。 常居林野樂獨寂靜。衲衣菜食隨分知足。 常畏信施如御強敵。常離眷屬如遠大怨。 常保禪慧如護珍寶。常棄諸惡如去弊疾。 法衣錫杖御魔甲兵。繩床香灌資道調具。舍此之外更無所貪。 習俗生常愿莫相近。嗜慾名利永非我徒。 毀贊虛向猶風過耳。安忍違從志全道業。
圭峰密禪師座右銘
寅起可辦事。省語終寡尤。身安勤戒定。事簡疏交遊。 他非不足辨。已過當自修。百歲既有限。 世事何時休。落髮墮僧數。應須侔上流。胡為逐世變。 志慮尚囂浮。四恩重山嶽。錙銖未能酬。 蚩蚩居大廈。汲汲將焉求。死生在呼吸。 起滅若浮漚。無令方服下。番作阿鼻由。
白楊順禪師示眾
染緣易就道業難成。不了目前萬緣差別。只見境風浩浩凋殘。 功德之林心火炎炎。燒盡菩提之種道念。 若同情念成佛多時。為眾如為已身。 彼此事辦。不見他非我是。自然上敬下恭。 佛法
【現代漢語翻譯】 現代漢語譯本： 這是應該做的。點燃一炷清香，擺放幾枝紅蓮。 口中不停誦經，心中不要有其他雜念。安穩地坐禪，禮拜佛像，這些都不要懈怠。 節約用度，控制食量，修道的志向不要改變。創造有益於世的文章，要像佛陀的戒律一樣遵守。 談論別人的缺點，要像佛法一樣謹慎。即使面對朋友，也不要多說話。 經常警惕光陰流逝，坐禪時不要浪費時間。芭蕉的虛幻本質，不是你長久停留的地方。 蓮花的清凈佛土，才是你真正的歸宿。把夜晚當成白天，勤奮地修行。
愿文： 愿我此身能夠安穩地修習佛道，遠離各種因緣和障礙，正法修行沒有困難，國土豐饒安樂。 常常居住在山林曠野，喜歡獨自一人的寂靜。穿著粗布僧衣，吃簡單的蔬菜，對所得的一切感到滿足。 常常敬畏信徒的佈施，就像防備強大的敵人一樣。常常遠離親屬眷戀，就像遠離巨大的怨恨一樣。 常常保持禪定和智慧，就像守護珍貴的寶物一樣。常常拋棄各種惡行，就像去除頑固的疾病一樣。 法衣和錫杖是降伏邪魔的盔甲和武器，繩床和香爐是輔助修道的用具。除了這些之外，不再貪求其他東西。 世俗的習氣和人情世故，希望永遠不要接近。對嗜慾和名利的追求，永遠不要成為我的同伴。 譭謗和讚揚，就像風吹過耳朵一樣，不留痕跡。安於忍受順境和逆境，使修道的志向得以圓滿。
圭峰密禪師座右銘： 寅時（凌晨三點到五點）起床可以處理事務。少說話最終可以減少過錯。身心安穩，勤于持戒、修習禪定。事情簡單，減少交際應酬。 別人的過錯不必過多辯解，自己的過錯應當自我反省。人生百年已經有限，世俗的事情何時才能停止？ 既然已經剃髮出了家，就應當傚法上等修行人。為何還要追逐世俗的變化，心志思慮仍然喧囂浮躁？ 父母、眾生、國家、三寶的四重恩情重如山嶽，即使是極小的恩惠也未能報答。 眾多的人居住在高大的房屋裡，急切地追求著什麼呢？生死就在呼吸之間，生起和滅去就像水面的浮泡。 不要讓穿著僧服，反而成為墮入阿鼻地獄的原因。
白楊順禪師開示： 受外界環境影響很容易，成就道業卻很難。如果不明白眼前各種因緣的差別，只看到外在環境像狂風一樣凋殘萬物，內心的嗔恨之火像火焰一樣燃燒，燒盡菩提的種子和修道的念頭。 如果和世俗的情感念頭相同，那麼成佛的時間已經很久了。為大眾做事就像為自己做事一樣，彼此的事情都能辦好。看不到別人的過錯和自己的優點，自然就會上敬下恭，這才是佛法。
【English Translation】 English version: This is what should be done. Light a stick of incense and arrange a few red lotus flowers. Keep reciting scriptures and do not have other thoughts in your mind. Sit in peace and practice meditation, and worship the Buddha images; do not neglect these. Be frugal in your expenses and control your diet; do not change your aspiration to cultivate the Way. Create writings that benefit the world, and follow them like the Buddha's precepts. Speak of others' shortcomings with the same caution as the Dharma. Even when facing friends, do not speak too much. Be constantly vigilant of the passage of time, and do not waste time while meditating. The illusory nature of the banana tree is not where you will stay for long. The pure land of the lotus flower is your true home. Treat the night as day and practice diligently.
Vows: May this body of mine be able to cultivate the Buddha's Way in peace, free from all causes and obstacles, with no difficulties in practicing the Right Dharma, and with a prosperous and happy land. May I always live in the mountains and wilderness, enjoying the solitude of being alone. Wearing simple robes and eating simple vegetables, may I be content with everything I receive. May I always revere the offerings of believers, as if guarding against a powerful enemy. May I always stay away from family attachments, as if staying away from great hatred. May I always maintain meditation and wisdom, as if protecting precious treasures. May I always abandon all evil deeds, as if removing stubborn diseases. The Dharma robes and the staff are the armor and weapons for subduing demons, and the rope bed and incense burner are tools to aid in cultivation. Apart from these, I will not crave anything else. May I never be close to worldly habits and customs. May the pursuit of desires and fame never be my companions. May slander and praise be like the wind passing through the ears, leaving no trace. May I be content to endure favorable and unfavorable circumstances, so that the aspiration to cultivate the Way can be fulfilled.
Zen Master Guifeng's Inscription for His Seat: Getting up at the hour of Yin (3-5 AM) allows one to handle affairs. Speaking less ultimately reduces faults. With a peaceful body and mind, diligently uphold the precepts and practice meditation. Keep things simple and reduce social interactions. There is no need to over-explain others' faults; one should reflect on one's own faults. Life is already limited to a hundred years, when will worldly affairs ever cease? Since one has already shaved one's head and left home, one should emulate the superior practitioners. Why still chase after worldly changes, with thoughts still noisy and restless? The fourfold kindness of parents, sentient beings, the country, and the Three Jewels is as heavy as mountains, and even the smallest kindness has not been repaid. Many people live in tall buildings, what are they eagerly pursuing? Life and death are in the breath, arising and ceasing like bubbles on the water. Do not let wearing the monastic robes become the reason for falling into Avici Hell.
Zen Master Baiyang Shun's Instruction to the Assembly: It is easy to be influenced by external environments, but it is difficult to achieve the Way. If one does not understand the differences in the various causes and conditions before one's eyes, and only sees the external environment withering all things like a storm, the fire of anger in the heart burns like flames, burning away the seeds of Bodhi and the thoughts of cultivating the Way. If one is the same as worldly emotions and thoughts, then the time to become a Buddha would have been long ago. Doing things for the masses is like doing things for oneself, and each other's affairs can be handled well. If one does not see others' faults and one's own merits, one will naturally respect those above and be courteous to those below; this is the Buddha Dharma.
時時現前。煩惱塵塵解脫。
永明智覺壽禪師垂誡
學道之門別無奇特。只要洗滌根塵下無量劫來業識種子。汝等但能消除情念。斷絕妄緣。對世間一切愛慾境界。心如木石相似。直饒未明道眼。自然成就凈身。若逢真正導師切須勤心親近。假使參而未徹。學而未成。歷在耳根永為道種。世世不落惡趣。生生不失人身。才出頭來一聞千悟須通道。真善知識為人中最大因緣。能化眾生得見佛性。深嗟末世誰說一禪。只學虛頭全無實解。步步行有口口談空。日不責業力所牽。更教人撥無因果。便說飲酒食肉不礙菩提。行盜行淫無妨般若。生遭王法死陷阿鼻。受得地獄業消。又入畜生餓鬼。百千萬劫無有出期。除非一念回光立即翻邪為正。若不自懺自悔。自度自修。諸佛出來也無救爾處。若割心肝如木石相似。便可食肉。若吃酒如吃屎尿相似。便可飲酒。若見端正男女如死屍相似。便可行淫。若見已財他財如糞土相似。便可侵盜。饒爾煉得到此田地。亦未可順汝意在。直待證無量聖身。始可行世間逆順事。古聖施設豈有他心。只為末法僧尼少持禁戒。恐賺他向善俗子。多退道心。所以廣行遮護。千經所說萬論所陳。若不去淫斷一切清凈種。若不去酒斷一切智慧種。若不去盜斷一切福德種。若不去肉斷一切慈悲種
【現代漢語翻譯】 現代漢語譯本 時時都在眼前顯現，煩惱和塵埃都得到解脫。
永明智覺壽禪師的垂誡：
學道的法門沒有什麼特別的，只要洗滌從無量劫以來積累的業識種子。你們只要能夠消除情念，斷絕虛妄的因緣，對於世間一切的愛慾境界，心要像木頭石頭一樣沒有感覺。即使還沒有開悟，自然也能成就清凈之身。如果遇到真正的導師，一定要勤奮地親近。即使參禪沒有徹悟，學習沒有成功，這些經歷也會留在耳根中，永遠成為道種，世世代代不會墮入惡趣，生生世世不會失去人身。一旦有機會，就能一聞千悟。要知道，真正的善知識是人世間最大的因緣，能夠教化眾生得見佛性。我深切地嘆息末世之人，誰在講真正的禪？只是學習虛假的表面功夫，完全沒有實際的理解。一步一步地走，嘴裡卻空談佛法。每天不反省自己的業力牽引，反而教人否定因果報應，就說飲酒食肉不妨礙菩提，行盜行淫不妨礙般若。活著的時候遭受王法制裁，死後墮入阿鼻地獄。等到地獄的業報消盡，又進入畜生餓鬼道，百千萬劫都沒有出頭之日。除非一念之間迴光返照，立即轉邪為正。如果不自我懺悔，自我救度，自我修行，諸佛出世也無法救你。如果能像對待木頭石頭一樣對待自己的心肝，就可以吃肉。如果吃酒像吃屎尿一樣難受，就可以飲酒。如果看到端正的男女像看到死屍一樣，就可以行淫。如果看到別人的或自己的錢財像看到糞土一樣，就可以偷盜。即使你修煉到這種地步，也不可以順著自己的意願去做。要等到證得無量聖身，才可以做世間顛倒的事情。古代聖賢的施設難道有其他用意嗎？只是因為末法時代的僧尼很少持守戒律，恐怕欺騙那些向善的俗人，使他們退失道心，所以才廣泛地進行遮護。千經萬論所說，如果不去除淫慾，就會斷絕一切清凈的種子；如果不去除飲酒，就會斷絕一切智慧的種子；如果不去除偷盜，就會斷絕一切福德的種子；如果不去除肉食，就會斷絕一切慈悲的種子。
【English Translation】 English version Constantly appearing before you, afflictions and dust are all liberated.
Admonishments of Zen Master Yongming Zhijue Shou:
The path to learning the Way has nothing special. It only requires washing away the seeds of karmic consciousness from countless kalpas. If you can eliminate emotional thoughts and sever false connections, and treat all worldly desires and realms with a mind like wood and stone, even if you have not yet clarified the eye of the Way, you will naturally achieve a pure body. If you encounter a true guide, you must diligently draw near. Even if you do not fully understand through meditation or complete your learning, these experiences will remain in your ears, forever becoming seeds of the Way, ensuring that you will not fall into evil realms in any lifetime and will not lose your human form in any birth. When the opportunity arises, you will understand a thousand things upon hearing one. You must believe that a true virtuous friend is the greatest cause and condition in the human realm, capable of transforming sentient beings and enabling them to see their Buddha-nature. I deeply lament those in the degenerate age who speak of a superficial Zen, learning only empty forms without any real understanding. They walk step by step, yet speak only of emptiness. They do not reflect on the karmic forces that drive them, and instead teach others to deny cause and effect, saying that drinking wine and eating meat do not hinder Bodhi, and that stealing and engaging in sexual misconduct do not obstruct Prajna. In life, they suffer the punishment of the law, and in death, they fall into Avici Hell. After the karmic retribution of hell is exhausted, they enter the realms of animals and hungry ghosts, with no hope of escape for hundreds of thousands of kalpas, unless a single thought of repentance arises, immediately turning evil into righteousness. If you do not repent, redeem yourself, and cultivate yourself, even if all the Buddhas appear, they cannot save you. If you can treat your heart and liver like wood and stone, then you can eat meat. If eating wine is like eating excrement and urine, then you can drink wine. If you see handsome men and beautiful women as if they were corpses, then you can engage in sexual misconduct. If you see your own or others' wealth as if it were dung, then you can steal. Even if you cultivate to this level, it is still not permissible to follow your desires. You must wait until you have attained countless holy bodies before you can engage in worldly affairs that go against the grain. Did the ancient sages establish these precepts with any other intention? It is only because monks and nuns in the degenerate age rarely uphold the precepts, fearing that they will deceive virtuous laypeople and cause them to lose their resolve, that they widely implement these protections. As stated in thousands of sutras and presented in tens of thousands of treatises, if you do not eliminate lust, you will cut off all seeds of purity; if you do not eliminate drinking, you will cut off all seeds of wisdom; if you do not eliminate stealing, you will cut off all seeds of merit; if you do not eliminate eating meat, you will cut off all seeds of compassion.
。三世諸佛同口敷宣。天下禪宗一音演暢。如何後學略不聽從。自毀正因反行魔說。只為宿熏業種生遇邪師。善力易消惡根難拔。豈不見。古聖道見一魔事如萬箭攢心。聞一魔聲如千錐劄耳。速須遠離不可見聞各自究心。慎莫容易。
八溢聖解脫門
禮佛者。敬佛之德也。唸佛者。感佛之恩也。持戒者。行佛之行也。看經者。明佛之理也。坐禪者。達佛之境也。參禪者。合佛之心也。得悟者。證佛之道也。說法者。滿佛之愿也。實際理地不受一塵。佛事門中不捨一法。然此八事猶如四方四隅闕一不可。前聖后聖其揆一也。六波羅蜜亦須兼行。六祖云。執空之人滯在一隅。謂不立文字自迷猶可。又謗佛經罪障深重。可不戒哉。
大智照律師比丘正名
梵語苾芻華言乞士。內則乞法以治性。外則丐食以資身。父母人之至親。最先割捨。須𩬊世之所重。盡以剃除。富溢七珍棄之猶同於草芥。貴尊一品視之何啻于煙雲。極厭無常深窮有本。欲高其志必降其身。執錫有類于枯藜。擎缽何殊于破器。肩披壞服即是弊袍肘串絡囊便同席袋。清凈活命已沾八聖道中。儉約修身即預四依行內。九州四海都為游處之方。樹下冢間悉是棲遲之處。攀三乘之逸駕。蹈諸佛之遺蹤。稟聖教以無違真佛弟子。遇世緣而不易
實大丈夫。可以戰退魔軍。揮開塵網。受萬金之勝供。諒亦堪消。為四生之福田。信非虛托。乞士為義期。斯之謂乎。
舍緣銘
追遠報恩棄儒從釋。刮磨舊習洗滌世緣。截斷眾流壁立千仞。 文章筆硯盡把焚除。雪月風花無勞嘲詠。 酒餚財色更莫回頭。聲利榮華豈須著眼。 末流狂妄正法澆漓。但欲變形何嘗涉道。 雖云舍俗俗習不除。盡說出塵塵緣不斷。 才親講肆擬作阇黎。未入叢林望為長老。 避溺投火豈覺盲癡。卻步求前實為顛倒。 釋心儒服代不乏人。釋服儒心世途目擊。 律防粗暴禪息妄緣。深究苦空常思厭離邪師惡友畏若豺狼。 善導良朋親如父母。低心似地緘口如愚。 摧挫我人消停意氣。端居靜室課念遣時。 送想樂邦一心待盡。若能如此吾復何憂。 厥或不然子當裁酌。
座右銘
四體不勤百事無闕。端坐受用寧知所來。但養穢軀鮮營凈福。 縱懷慚恥尚恐難堪。況處學庠濫參聽教。 求人長短壞彼規繩。假託他緣閃避眾法。 輕陵先覺熒惑後生。規度利名結構朋黨。 不遭惡疾必有餘殃。虛費精神終無成結。 升沉由已善惡無門。福謝禍來雖悔何及。 斯言非妄汝曹思之。
規繩后跋
咨爾學眾聽吾直言。父母生身義當侍養。師長受度理合供承。而乃遠別鄉
閭。躬棲講肆。是宜親仁擇善。建志立身討論不棄于寸陰。持守無忘于跬步。若乃縱無明之逸馬。任業識之野𤠔。見善不遷作惡無恥。或遭責罰。或被擯治。豈不負累宗親恥辱師傅。濫他凈眾枉彼施心。號無慚人遭不如意。且依律檢略示條章。來學同遵令法久住。
緇門警訓卷二終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第三
撫州永安禪院僧堂記
無盡居士撰
古之學道之士。灰心泯志於深山幽谷之間。穴土以為廬紉草以為衣。掬溪而飲。煮藜而食。虎豹之與鄰。猿狙之與親。不得已而聲名腥薌文彩發露。則枯槁同志之士不遠千里。裹糧躡屩來從之遊。道人深拒而不受也。則為之樵蘇。為之舂炊。為之灑掃。為之刈植。為之給侍奔走。凡所以效勞苦致精一。積月累歲不自疲厭。覬師見而愍之。賜以一言之益。而超越死生之岸。烏有今日所謂堂殿宮室之華。床榻臥具之安。氈幄之溫。簟席之涼。窗牖之明。巾單之潔。飲食之盛。金錢之饒。所須而具所求而獲也哉。嗚呼古之人吾不得而見之矣。因永安禪院之新其僧堂也。得以發吾之緒言。元祐六年冬十一月。吾行郡過臨川。聞永安主僧老病物故。以兜率從悅之徒。了常繼之。常升座說法。有陳氏子一歷耳根
【現代漢語翻譯】 現代漢語譯本：
居住在簡陋的住所，應該親近賢人，選擇良善，樹立志向，修身立命，討論學問不放棄一寸光陰，堅持操守不忘記每一步。如果放縱無明的脫韁野馬，放任業識的狂奔，見到善事不肯遷就，做了惡事還不知悔改，或者遭到責罰，或者被驅逐懲治，豈不是辜負了宗親，羞辱了師長，玷污了清凈的僧眾，辜負了施主的心意，被稱為無慚愧之人，遭遇不如意的事情。現在依據律條，略微列出一些規章，希望來學習的人共同遵守，使佛法長久住世。
《緇門警訓》卷二 終 《大正藏》第 48 冊 No. 2023 《緇門警訓》
《緇門警訓》卷第三
《撫州永安禪院僧堂記》
無盡居士 撰
古時候求道的人，灰心泯志，隱居在深山幽谷之間，挖土為屋，用草編衣，用手捧溪水而飲，煮野菜而食，與虎豹為鄰，與猿猴為友。迫不得已，聲名遠揚，文采顯露，那些清貧的同道之人便不遠千里，帶著乾糧，穿著草鞋來跟隨他遊學。得道之人往往深加拒絕而不接受他們。於是他們便為老師砍柴，為老師舂米做飯，為老師灑掃庭院，為老師種植蔬菜，為老師提供各種服務，奔走效勞。凡是能夠表達勞苦，達到精誠一致的事情，他們都日積月累，不感到疲倦厭煩，希望老師能夠憐憫他們，賜予他們一句有益的話語，從而超越生死輪迴的苦海。哪裡有今天所謂的堂殿宮室的華麗，床榻臥具的安逸，毛氈帳篷的溫暖，竹蓆的涼爽，窗戶的明亮，巾帕的潔凈，飲食的豐盛，金錢的富足，想要什麼就有什麼，追求什麼就能得到什麼呢？唉！古時候的人，我無法親眼見到他們了。因為永安禪院重新修建了僧堂，我得以抒發我的一些感慨。元祐六年冬十一月，我巡視郡縣，路過臨川，聽說永安禪院的主持僧人年老病逝，由兜率從悅（Doushuai Congyue）的弟子了常（Liao Chang）繼任。了常升座說法，有一個姓陳的年輕人聽了一耳朵。
【English Translation】 English version:
Living in humble dwellings, one should be close to the virtuous, choose the good, establish aspirations, cultivate oneself, and establish one's life. Discuss learning without wasting an inch of time, and maintain principles without forgetting each step. If one indulges the unbridled horse of ignorance and allows the wild mind of karma to run rampant, failing to embrace good deeds and persisting in evil actions, one may face punishment or be expelled and disciplined. Would this not betray one's family, shame one's teachers, defile the pure Sangha, and disappoint the benefactors' hearts, earning the title of a shameless person and encountering undesirable circumstances? Now, based on the precepts, let us briefly list some rules, hoping that those who come to learn will abide by them together, so that the Dharma may long abide in the world.
《Zimen Jingxun》 Volume 2 End 《Taisho Tripitaka》 Volume 48 No. 2023 《Zimen Jingxun》
《Zimen Jingxun》 Volume 3
《Record of the Monks' Hall at Yongan Chan Monastery in Fuzhou》
Written by Layman Wujin
In ancient times, those who sought the Dao (the Way) would extinguish their minds and reside in deep mountains and secluded valleys, digging earth for dwellings and weaving grass for clothing. They would cup their hands to drink from streams and boil wild vegetables for food, living as neighbors with tigers and leopards, and as friends with monkeys. When their fame inevitably spread and their literary talents were revealed, those impoverished fellow practitioners would travel thousands of miles, carrying provisions and wearing straw sandals, to follow and learn from them. The enlightened ones would often deeply refuse and not accept them. So they would chop firewood for the teachers, grind rice and cook for the teachers, sweep the courtyards for the teachers, plant vegetables for the teachers, and provide all kinds of services, running errands. Whatever could express their diligence and achieve utmost sincerity, they would do it day after day, without feeling tired or weary, hoping that the teachers would have compassion on them and bestow upon them a single beneficial word, thereby transcending the sea of suffering of birth and death. Where would there be today's so-called magnificent halls and palaces, the comfort of beds and bedding, the warmth of felt tents, the coolness of bamboo mats, the brightness of windows, the cleanliness of towels, the abundance of food and drink, the wealth of money, where one gets whatever one wants and obtains whatever one seeks? Alas! The people of ancient times, I cannot see them with my own eyes. Because the monks' hall at Yongan Chan Monastery has been rebuilt, I am able to express some of my feelings. In the eleventh month of winter in the sixth year of Yuanyou, I was inspecting the counties and passed through Linchuan, and I heard that the abbot of Yongan Chan Monastery had died of old age and illness, and that Liao Chang (了常), a disciple of Doushuai Congyue (兜率從悅), had succeeded him. Liao Chang ascended the seat to preach the Dharma, and a young man named Chen heard a word of it.
。生大欣慰。謂常曰。諦觀師誨。前此未聞。當有凈侶雲集而僧堂狹陋。何以待之。愿出家貲百萬。為眾更造。明年堂成。高廣宏曠殆甲江右。常遣人來求文曰。公迫常于山而及此也。幸卒成之。吾使謂常擊鼓集眾。以吾之意。而告之曰。汝比丘此堂既成。坐臥經行惟汝之適。汝能於此帶刀而眠。離諸夢想。則百丈即汝。汝即百丈。若不然者。昏沉睡眠毒蛇伏心。闇冥無知晝入幽鑲。汝能於此跏趺宴坐。深入禪定則空生即汝。汝即空生。若不然者。獼猴在檻外睹樝栗。雜想變亂坐化異類。汝能於此橫經而誦研味聖意。因漸入頓因頓入圓。則三藏即汝。汝即三藏。若不然者。春禽晝啼秋蟲夜鳴。風氣所使曾無意謂。汝能於此閱古人話。一見千悟。入紅塵里轉大法輪。則諸祖即汝。汝即諸祖。若不然者。狗嚙枯骨鴟啄腐鼠。鼓喙呀唇重增飢火。是故析為垢凈。列為因果。判為情想感為苦樂。漂流汩溺極未來際。然則作此堂者。有損有益。居此堂者。有利有害。汝等比丘宜知之。汝能斷毗盧髻。截觀音臂。刳文殊目。折普賢脛。碎維摩座。焚迦葉衣。如是受者。黃金為瓦。白銀為壁。汝尚堪任。何況一堂。戒之勉之。吾說不虛。了常咨參悅老十餘年。盡得其末後大事。蓋古德所謂金剛王寶劍云。元祐七年十二月十日南康赤烏
觀雪夜擁爐書以為記。
禪月大師大隱龜鑑
在塵出塵如何處身。見善努力聞惡莫親。縱居暗室如對大賓。 樂情養性逢危守貧。如愚不愚修仁得仁。 謙讓為本孤高作鄰。少出為貴少語最珍。 學無廢日時習知新。榮辱慎動是非勿詢。 常切責已切勿尤人。抱璞刖足興文厄陳。 古聖尚爾吾徒奚伸。安聞世俗自任天真。 奇哉快哉坦蕩怡神。
右街寧僧錄三教總論
問曰。略僧史求事端其故何也。答曰。欲中興佛道令正法久住也。曰方今天子重佛道。崇玄門。行儒術。致太平已中興矣。一介比丘力輪何轉。而言中興佛道耶。答曰。更欲助其中興耳。茍釋氏子不知法。不修行。不勤學科。不明本起。豈能副帝王之興乎。或曰。子有何力令正法久住乎。答曰。佛言。知法知摩夷護持攝受。可令法不斷也。又曰。諸師已廣著述。何待子之為耶。答曰。古人著述用則闕如。會不知三教循環終而復始。一人在上高而不危。有一人故。奉三教之興。有三教故。助一人之理。且夫儒也者。三王以降則宣用而合宜。道也者。五帝之前則冥符于不宰。昔者馬史躋道在九流之上。班書拔儒冠藝文之初。子長欲反其撲。而還其淳尚帝道也。孟堅思本其仁而祖其義。行王道焉。自夏商周至於今。凡幾百千齡矣。若用黃老
【現代漢語翻譯】 現代漢語譯本： 觀雪夜擁爐書以為記。
禪月大師大隱龜鑑
身處塵世又想超脫塵世，該如何安身立命？見到善行努力去做，聽到惡語不要親近。即使身處暗室，也要像面對貴賓一樣恭敬。快樂的情緒可以滋養性情，遇到危難要堅守清貧。表面上看起來愚笨，但實際上並不愚笨，修養仁德最終會得到仁德。謙虛禮讓是根本，以孤高作為鄰居。少出門為可貴，少說話最為珍貴。學習沒有荒廢的日子，時常複習才能學到新的知識。對於榮耀和恥辱要謹慎行動，對於是非不要打聽。經常嚴格地責備自己，千萬不要抱怨別人。懷抱美玉卻被砍斷雙腳（比喻懷才不遇），興辦文教卻在陳國受困。古代的聖賢尚且如此，我們這些後輩又能伸張什麼呢？怎麼能安心地聽任世俗，自以為是地保持天真呢？多麼奇妙啊，多麼快樂啊，坦坦蕩蕩才能使精神愉悅。
右街寧僧錄三教總論
問：簡略地翻閱僧史是爲了尋求什麼事端，其中的緣故是什麼呢？答：想要中興佛道，使正法長久住世啊。問：如今的皇帝重視佛道，崇尚玄門，推行儒術，已經達到了太平盛世，這已經是中興了。你一個普通僧人的力量能扭轉什麼呢？還說什麼中興佛道呢？答：我更想幫助他中興罷了。如果釋迦牟尼的弟子不懂得佛法，不修行，不勤奮學習，不明白佛法的本源，怎麼能符合帝王的期望呢？有人說：你有什麼力量能使正法長久住世呢？答：佛說：瞭解佛法和摩夷（指咒語、密法），護持攝受，就可以使佛法不斷絕。又有人說：各位法師已經廣泛地著書立說，何必等待你來做呢？答：古人著書立說，但實際應用卻有所欠缺。世人不知道三教循環，終而復始。一人身居高位卻不危險，是因為有一個人輔佐的緣故。奉行三教的興盛，是因為有三教來輔助一個人的治理。況且儒家，從三王（夏禹、商湯、周文王）之後就被宣揚使用，並且很合時宜。道家，在五帝之前就暗合于自然無為的規律。過去司馬遷將道家放在九流之上，班固在《漢書·藝文志》的開篇就推崇儒家。司馬遷想要返璞歸真，恢復淳樸的風尚，推崇帝王之道。班固思念根本在於仁，傚法在於義，施行王道。從夏商周到現在，已經幾百幾千年了。如果使用黃老之術
【English Translation】 English version: Written as a record while embracing the stove on a snowy night.
Great Master Chanyue, Da Yin Guijian
How to conduct oneself when both in and out of the world? Strive to do good, and avoid evil. Even in a dark room, be as respectful as if facing a great guest. Joyful emotions nurture the character, and in times of danger, maintain poverty. Seemingly foolish but not truly foolish, cultivate benevolence and attain benevolence. Humility and concession are fundamental, and solitude is your neighbor. Less going out is valuable, and less speaking is most precious. Study without wasting a day, and constantly review to learn new things. Be cautious in actions regarding honor and disgrace, and do not inquire about right and wrong. Always strictly blame yourself, and never blame others. Holding a jade but having your feet cut off (a metaphor for being talented but not appreciated), promoting education but being trapped in the state of Chen. Even the ancient sages were like this, so what can we descendants do? How can we peacefully listen to the world and naively maintain our innocence? How wonderful, how joyful, being open and upright brings joy to the spirit.
Right Street Ning Senglu's General Discussion on the Three Teachings
Question: Briefly reviewing the history of monks, what is the purpose of seeking incidents, and what is the reason for it? Answer: To revitalize Buddhism and Taoism, and to make the true Dharma last long in the world. Question: Today's emperor values Buddhism and Taoism, respects Xuanmen (Taoist school), and promotes Confucianism, achieving a prosperous and peaceful era, which is already a revitalization. What can a common monk's power reverse? Why do you still talk about revitalizing Buddhism and Taoism? Answer: I just want to help him revitalize it. If the disciples of Sakyamuni do not understand the Dharma, do not practice, do not study diligently, and do not understand the origin of the Dharma, how can they meet the expectations of the emperor? Someone said: What power do you have to make the true Dharma last long in the world? Answer: The Buddha said: Knowing the Dharma and Mayi (referring to mantras and esoteric teachings), protecting and supporting, can prevent the Dharma from being cut off. Someone else said: The masters have already written extensively, why wait for you to do it? Answer: The ancients wrote books, but practical application was lacking. People do not know that the three teachings circulate, ending and beginning again. One person is in a high position but not in danger, because there is someone to assist him. The prosperity of the three teachings is because the three teachings assist the governance of one person. Moreover, Confucianism has been promoted and used since the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou), and it is very appropriate. Taoism, before the Five Emperors, secretly conformed to the law of natural non-action. In the past, Sima Qian placed Taoism above the nine streams, and Ban Gu praised Confucianism at the beginning of the 'Treatise on Literature' in the Book of Han. Sima Qian wanted to return to simplicity and restore the pure customs, advocating the way of the emperor. Ban Gu thought that the root was in benevolence, and the model was in righteousness, implementing the way of the king. From Xia, Shang, and Zhou to the present, it has been several hundred and thousands of years. If using Huang-Lao (Yellow Emperor and Lao Tzu) techniques
而治。則急病服其緩藥矣。由此仁義薄禮刑生。越其禮而逾其刑。則儒氏拱手矣。釋氏之門周其施用。以慈悲變暴惡。以喜舍變慳貪。以平等變冤親。以忍辱變瞋害。知人死而神明不滅。知趣到而受業還生。賞之以天堂。罰之以地獄。如范脫土。若模鑄金。邪范漏模寫物定成其寢陋。好模嘉范傳形必告其端嚴。事匪口談人皆目擊。是以帝王奉信群下歸心。草上之風翕然而偃。而能旁憑老氏兼假儒家。成智猶待於三愚。為邦合遵于眾聖。成天下之亹亹。復終日之幹幹。之於御物也。如臂使手。如手運指。或擒或縱。何往不臧邪。夫如是則三教是一家之物。萬乘是一家之君。視家不宜偏愛。偏愛則競生。競生則損教。已在其內自然不安。及已不安則悔損其教。不欲損教則莫若無偏。三教既和故法得久住也。且如秦始焚坑儒術。事出李斯。後魏誅戮沙門。職由寇謙之崔浩。周武廢佛道二教。矜炫已之聰明。蓋朝無正人。唐武宗毀除寺像。道士趙歸真率劉玄靖同力謗誣。李朱崖影助。此四君諸公之報驗何太速乎。奉勸吾曹相警互防勿罹愆失。帝王不容法從何立。況道流守寶不為天下先。沙門何妨饒禮以和之。當合佛言一切恭信。信于老君先聖也。信于孔子先師也。非此二聖曷能顯揚釋教。相與齊行致君于犧黃之上乎。茍咈斯言
。譬無賴子弟無端斗競。累其父母破產遭刑。然則損三教之大猷。乃一時之小失。日月食過何損於明。君不見。秦焚百家之書。聖人預已藏諸屋壁。坑之令剿絕。楊馬二戴相次而生。何曾無噍類耶。梁武舍道後魏勃興。拓跋誅僧子孫重振。後周毀二教隨牽復之。武宗陷釋門去未旋踵。宣宗十倍興之。側掌豈能截河漢之流。張拳不可暴虎兕之猛。況為僧莫若道安。安與習鑿齒交遊崇儒也。為僧莫若慧遠。遠送陸修靜。過虎溪重道也。余慕二高僧好儒重道。釋子猶或非之。我既重他。他豈輕我。請信安遠行事其可法也。詩曰。伐柯伐柯其則不遠。孟子曰。天時不如地利。地利不如人和。斯之謂歟。
傳禪觀法
禪法濫觴自於秦世。僧睿法師序關中出禪經。其文則明心達理之趣也。然譬若始有其方未能修合。弗聞療疾徒曰醫書。矧以大教既敷群英分講。注之者矜其辭義。科之者逞其區分。執麈搖松。但尚其乘機應變解紛挫銳。唯觀其智刃辭鋒。都忘其詮不求出離。江表遠公慨禪法未敷。於是苦求而得也。菩提達磨祖師。觀此土之根緣。對一期之繁紊。而宣言曰。不立文字。遣其執文滯逐也。直指人心。明其頓了無生也。其機峻其理圓。故不免漸修之徒篤加訕謗。傳禪法者自達磨為始焉。直下相繼六代傳衣。橫枝
【現代漢語翻譯】 現代漢語譯本：這就像無賴子弟無端爭鬥，連累他們的父母破產並遭受刑罰一樣。那麼，損害三教的大方向，只是一時的小損失。太陽和月亮的虧蝕，又怎能損害它們的光明呢？你難道沒看到，秦始皇焚燒百家的書籍，聖人早已預先將它們藏在房屋的墻壁里。即使坑殺儒生想要完全剿滅他們，楊雄、馬融、戴聖、戴德等人仍然相繼出現，哪裡能完全沒有幸存者呢？梁武帝捨棄道教之後，北魏興盛起來；拓跋氏誅殺僧侶，他們的子孫又重新振興佛教。後周朝廷毀壞佛、道二教，隨後又牽連恢復它們。武宗皇帝陷害佛教，去除僧人還沒多久，宣宗皇帝就十倍地興盛佛教。用手掌側面怎麼可能截斷銀河的流水？揮舞拳頭也不可能制服老虎和犀牛的兇猛。更何況，做僧人沒有比道安法師更好的了，道安法師與習鑿齒交遊，推崇儒學。做僧人沒有比慧遠法師更好的了，慧遠法師送別陸修靜，過了虎溪仍然重視道教。我仰慕這兩位高僧，他們愛好儒學，重視道教，佛教徒或許還會非議我。我既然尊重他們，他們又怎麼會輕視我呢？請相信安遠（慧遠）的行事，那是可以傚法的。詩經說：『砍伐木柄啊砍伐木柄，法則就在眼前不遠。』孟子說：『天時不如地利，地利不如人和。』說的就是這個道理吧。
傳禪觀法
禪法的開端可以追溯到秦朝。僧睿法師為《關中出禪經》作序，其中的文字闡明了明心見性的趣味。然而，這就像剛有了藥方卻不能配製，沒聽說過能治病，只是空談醫書一樣。更何況，佛教大教已經傳播開來，眾多英才分別講解，註釋的人炫耀他們的辭藻和意義，分類的人賣弄他們的區分。拿著拂塵搖動松枝，只是崇尚他們隨機應變、解決紛爭、挫敗銳氣的能力，只看重他們的智慧和言辭的鋒利，都忘記了經文的本意，不尋求出離。江表的慧遠法師感慨禪法沒有傳播開來，於是苦苦尋求而得到。菩提達摩祖師，觀察到這片土地的根基和緣分，針對當時的繁雜混亂，於是宣稱：『不立文字』，是爲了遣除人們執著于文字的弊病；『直指人心』，是爲了表明頓悟無生的道理。他的禪機峻峭，他的理論圓融，所以免不了被漸修的徒眾極力誹謗。傳禪法的人從達摩開始，直接相繼六代傳衣，而旁枝...
【English Translation】 English version: It's like unruly children fighting for no reason, causing their parents to go bankrupt and suffer punishment. So, damaging the grand direction of the three teachings is only a temporary small loss. How can the eclipses of the sun and moon diminish their brightness? Haven't you seen that when Qin Shihuang burned the books of the hundred schools, the sages had already hidden them in the walls of houses? Even if they buried scholars alive to completely eradicate them, Yang Xiong, Ma Rong, Dai Sheng, and Dai De still appeared one after another. How could there be no survivors at all? After Emperor Wu of Liang abandoned Taoism, the Northern Wei Dynasty flourished; the Tuoba clan killed monks, and their descendants revived Buddhism. The Later Zhou dynasty destroyed Buddhism and Taoism, and then implicated and restored them. Emperor Wuzong harmed Buddhism, and before the removal of monks was long over, Emperor Xuanzong revived Buddhism tenfold. How can the side of a palm cut off the flow of the Milky Way? A clenched fist cannot subdue the ferocity of tigers and rhinoceroses. Moreover, there is no better monk than Dao'an, who associated with Xi Zaochi and admired Confucianism. There is no better monk than Huiyuan, who saw off Lu Xiujing and still valued Taoism after crossing Tiger Creek. I admire these two eminent monks, who love Confucianism and value Taoism, and Buddhists may still criticize me. Since I respect them, how can they despise me? Please believe in the actions of An Yuan (Huiyuan), which are worthy of emulation. The Book of Songs says, 'When you chop an axe handle, the model is not far away.' Mencius said, 'Timeliness is not as good as geographical advantage, and geographical advantage is not as good as human harmony.' This is what it means.
Transmitting the Method of Chan Contemplation
The origin of Chan can be traced back to the Qin Dynasty. The Venerable Sengrui wrote a preface to the 'Chan Sutra Extracted in Guanzhong,' and the text elucidates the interest of clarifying the mind and realizing the principle. However, it is like having a prescription but not being able to prepare it; it is like never hearing of curing a disease, but only talking about medical books. Moreover, the great teaching of Buddhism has been spread, and many talents have lectured separately. Those who annotate boast of their rhetoric and meaning, and those who classify show off their distinctions. Holding a duster and shaking pine branches, they only admire their ability to adapt to circumstances, resolve disputes, and defeat sharpness, and only value their wisdom and sharpness of words, forgetting the original meaning of the scriptures and not seeking liberation. The Venerable Huiyuan of Jiangbiao lamented that the Chan method had not been spread, so he sought it diligently and obtained it. Bodhidharma, the Patriarch, observed the roots and conditions of this land, and in response to the complexity and confusion of the time, declared: 'Do not establish words,' in order to eliminate the drawbacks of people clinging to words; 'Directly point to the human mind,' in order to show the principle of sudden enlightenment of non-birth. His Chan mechanism is steep, and his theory is complete, so it is inevitable that he will be vehemently slandered by the gradual practitioners. The transmission of the Chan method began with Bodhidharma, directly succeeding six generations in the transmission of the robe, while the side branches...
而出。不可勝紀。如曹溪寶林傳所明也(道法師箋本于直指人心下削本今依舊本補入)。
洪州寶峰禪院選佛堂記
丞相張商英撰
崇寧天子賜馬祖塔號慈應。謚曰祖印。歲度僧一人。以奉香火。住山老福深。即祖殿後建天書閣。承閣為堂。以選佛名之。使其徒請記于予。予三辭而請益堅。余謂之曰。古人謂選佛而及第者涉乎名言爾。子以名堂。予又記之。無乃不可乎。憐子之勤謾為之記。夫選者。選擇之謂也。有去有取有優有劣。施之於科舉用之於人才。此先王所以厲世磨鈍之具。非所以選佛也使佛而可選也。取六根乎。取六塵乎。取六識乎。取三六則一切凡夫皆可以作佛。去三六則無量佛法誰修誰證。取四諦六度七覺八正九定十無畏。乃至十八不共法。三十七助道品乎。取之則有法也。去四諦六度。乃至三十七助道。品乎。去之則無法也。去取有無眇然。如絲之留於心中。歘然如埃之入乎胸次。此在修多羅藏。或謂之二障。或謂之四病。或謂之不了義。或謂之戲論。或謂之遍計邪見。或謂之微細流注。取之非佛也。去之非佛也。不去不取亦非佛也。佛果可以選乎。曰先生之論相宗也。吾祖之論禪宗也。凡與吾選者心空而已矣。弟子造堂而有問。宗師踞坐而有答。或示之以玄要。或示之以料揀。
【現代漢語翻譯】 現代漢語譯本：
出自不可勝數的典籍，如《曹溪寶林傳》所闡明的那樣（道法師的箋本在《直指人心》下有刪減，現在依舊本補入）。
洪州寶峰禪院選佛堂記
丞相張商英撰寫
崇寧天子賜予馬祖（Mazu，禪宗大師）塔號為慈應，謚號為祖印。每年度化一名僧人，以奉養香火。住山的老和尚福德深厚，就在祖殿後建造了天書閣，連線閣樓作為殿堂，並命名為選佛堂。他的弟子們請我為之作記，我三次推辭，但他們的請求更加堅決。我告訴他們說：『古人所說的選佛而及第，是涉及到名言概念的。你們用這個名字命名殿堂，我又為之作記，恐怕不合適吧？』但憐憫他們的勤懇，所以勉強為之作記。所謂『選』，就是選擇的意思。有去除、有選取、有優、有劣。把它用在科舉考試上，用在選拔人才上，這是先王用來磨礪世人、使之不至於遲鈍的方法，而不是用來選擇佛的。如果佛是可以選擇的，那麼是選取六根（眼、耳、鼻、舌、身、意）嗎？是選取六塵（色、聲、香、味、觸、法）嗎？是選取六識（眼識、耳識、鼻識、舌識、身識、意識）嗎？如果選取這些，那麼一切凡夫都可以成佛。如果去除這些，那麼無量的佛法由誰來修習、由誰來證悟？是選取四諦（苦、集、滅、道）、六度（佈施、持戒、忍辱、精進、禪定、智慧）、七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）、九次第定（初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅受想定）、十無畏（如來十種無所畏懼的自信力），乃至十八不共法（佛獨有的十八種功德）、三十七道品（三十七種修道的方法）嗎？如果選取這些，那麼就有了法。如果去除四諦、六度，乃至三十七道品，那麼就沒有法。去除還是選取，存在還是不存在，這種細微的差別，就像一絲線留在心中，又像灰塵進入胸膛。這些在修多羅藏（Sutras，佛經）中，或者被稱為二障（煩惱障、所知障），或者被稱為四病（常、樂、我、凈），或者被稱為不了義（非究竟的教義），或者被稱為戲論（無意義的辯論），或者被稱為遍計所執（虛妄分別），或者被稱為微細流注（細微的煩惱習氣）。選取它不是佛，去除它也不是佛，不去除不選取，也不是佛。佛果是可以選擇的嗎？』弟子說：『先生的論述是相宗（Yogacara，唯識宗）的觀點，我們祖師的論述是禪宗（Zen Buddhism）的觀點。凡是和我們一起選佛的人，內心都是空寂的。』弟子建造殿堂而有所疑問，宗師高坐其上而有所解答，或者向他們展示玄妙的要義，或者向他們展示精細的辨析。
【English Translation】 English version:
It comes from countless scriptures, as clarified in the 'Cao Xi Bao Lin Zhuan' (The Record of Bao Lin Monastery in Cao Xi) (Dao Fashi's annotated version had deletions under 'Direct Pointing to the Human Mind,' now supplemented according to the original version).
Record of the Buddha Selection Hall at Baofeng Zen Monastery in Hongzhou
Written by Prime Minister Zhang Shangying
The Chongning Emperor bestowed upon Mazu's (a Zen master) pagoda the title 'Ci Ying' (Compassionate Response) and the posthumous title 'Zu Yin' (Seal of the Patriarch). Each year, one monk is ordained to maintain the incense offerings. The old monk residing on the mountain, with profound blessings, built the Heavenly Scripture Pavilion behind the Patriarch's Hall, connecting the pavilion as a hall, and named it the Buddha Selection Hall. His disciples requested me to write a record for it. I declined three times, but their request became even more insistent. I told them, 'The ancients' saying of selecting a Buddha and passing the examination involves conceptual language. You name the hall with this name, and I write a record for it, wouldn't that be inappropriate?' But out of compassion for their diligence, I reluctantly wrote this record. The so-called 'selection' means choosing. There is removal, selection, superiority, and inferiority. Applying it to the imperial examination, applying it to selecting talent, this is the means by which the former kings sharpened the world and prevented it from becoming dull, not for selecting a Buddha. If a Buddha could be selected, would it be selecting the six roots (eye, ear, nose, tongue, body, mind)? Would it be selecting the six dusts (form, sound, smell, taste, touch, dharma)? Would it be selecting the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness)? If these are selected, then all ordinary beings could become Buddhas. If these are removed, then who would cultivate and realize the immeasurable Buddha-dharma? Would it be selecting the Four Noble Truths (suffering, accumulation, cessation, path), the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom), the Seven Factors of Enlightenment (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, equanimity), the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Nine Successive Absorptions (the four dhyanas, the four formless attainments, and cessation of perception and feeling), the Ten Fearlessnesses (the ten kinds of fearless confidence of a Tathagata), and even the Eighteen Unshared Dharmas (the eighteen unique qualities of a Buddha), the Thirty-seven Limbs of Enlightenment (the thirty-seven practices leading to enlightenment)? If these are selected, then there is dharma. If the Four Noble Truths, the Six Perfections, and even the Thirty-seven Limbs of Enlightenment are removed, then there is no dharma. Removing or selecting, existence or non-existence, this subtle difference is like a thread remaining in the heart, or like dust entering the chest. These, in the Sutras (Sutras), are either called the two obscurations (afflictive obscuration, cognitive obscuration), or the four faults (permanence, pleasure, self, purity), or the provisional teachings (teachings that are not ultimate), or frivolous debates, or conceptual projections, or subtle habitual tendencies. Selecting it is not Buddha, removing it is not Buddha, not removing and not selecting is also not Buddha. Can Buddhahood be selected?' The disciples said, 'Sir, your discussion is from the perspective of the Yogacara (Yogacara) school, our Patriarch's discussion is from the perspective of Zen Buddhism (Zen Buddhism). All those who select Buddhas with us have empty minds.' The disciples built the hall and had questions, the master sat high and answered, either showing them the profound essentials, or showing them detailed analyses.
或示之以法鏡三昧。或示之以道眼因緣。或示之以向上一路。或示之以末後一句。或示之以當頭。或示之以平實。或揚眉瞬目。或舉拂敲床。或畫圓相。或劃一畫。或拍掌。或作舞契吾機者。知其心之空也。知其心之空。則佛果可以選矣。余曰。世尊舉花迦葉微笑。正法眼藏如斯而已矣。後世宗師之所指示。何其紛紛之多乎。吾恐釋氏之教中衰於此矣。深河東人也。甘粗糲耐辛苦。久從關西真凈游。孤硬卓立必能宏其教。蓋釋氏之教枯槁以遺其形。寂寞以灰其慮。戒定密行鬼神所莫窺。慈悲妙用幽顯所同。仰迫而後應。則吾眾喪其伴侶。不得已而後言則六聚亡其畛域。生死之變人之所畏也。吾未嘗有生安得有死。則奚畏之。有利害之境人之所擇也。吾未嘗有利安得有害。則奚擇之為。夫如是則不空于外而內自空。不空于境而心自空。不空於事而理自空。不空于相而性自空。不空于空而空自空。空則等等則大。大則圓圓則妙。妙則佛。嗟乎吾以此望子。子尚無忽哉。
三祖鑒智禪師信心銘
至道無難唯嫌揀擇。但莫憎愛洞然明白。毫釐有差天地懸隔。 欲得現前莫存順逆。違順相爭是為心病。 不識玄旨徒勞念靜。圓同太虛無欠無餘。 良由取捨所以不如。莫逐有緣勿住空忍。 一種平懷泯然自盡。止動歸止止
更彌動。 唯滯兩邊寧知一種。一種不通兩處失功。 遣有沒有從空背空。多言多慮轉不相應。 絕言絕慮無處不通。歸根得旨隨照失宗。 須臾返照勝卻前空。前空轉變皆由妄見。 不用求真唯須息見。二見不住慎莫追尋。才有是非紛然失心。 二由一有一亦莫守。一心不生萬法無咎。 無咎無法不生不心。能隨境滅境逐能沈。 境由能境能由境能。欲知兩段元是一空。 一空同兩齊含萬象。不見精粗寧有偏黨。 大道體寬無易無難。小見狐疑轉急轉遲。 執之失度必入邪路。放之自然體無去住。 任性合道逍遙絕惱。繫念乖真昏沉不好。 不好勞神何用疏親。欲取一乘勿惡六塵。六塵不惡還同正覺。 智者無為愚人自縛。法無異法妄自愛著。 將心用心豈非大錯。迷生寂亂悟無好惡。 一切二邊良由斟酌。夢幻虛華何勞把捉。 得失是非一時放卻。眼若不睡諸夢自余。 心若不異萬法一如。一如體玄兀爾忘緣。 萬法齊觀歸復自然。泯其所以不可方比。 止動無動動止無止。兩既不成一何有爾。 究竟窮極不存軌則。契心平等所作俱息。狐疑盡凈正信調直。 一切不留無可記憶。虛明自照不勞心力。 非思量處識情難測。真如法界無他無自。 要急相應唯言不二。不二皆同無不包容。 十方智者皆入此宗。宗非促
【現代漢語翻譯】 現代漢語譯本 更彌動（更加瀰漫動盪）。 如果只停留在有和無的兩邊，又怎能明白唯一的真理？如果唯一的真理都不能通達，那麼執著于兩邊都將徒勞無功。 拋棄有和無，卻又背離了空性。思慮越多，反而越不相應。 斷絕言語和思慮，則無處不通達。執著于歸根，雖然得到了宗旨，卻又失去了根本的宗源。 片刻的反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。 不用刻意尋求真理，只需要停止虛妄的見解。兩種對立的見解都不要執著，切莫追逐尋覓。一旦有了是非之念，就會心緒紛亂而失去本心。 二元對立源於一，但連一也不要執著。一心不生，萬法皆無過咎。 沒有過咎，沒有法，不生不滅，沒有心。能夠隨著外境的消滅而消滅，外境也隨著能動的心的沉寂而沉寂。 外境由能動的心而產生，能動的心又由外境而顯現。想要知道這兩者的根源，原本就是空。 這唯一的空性，同時包含著有和無，齊等地容納著萬象。如果不見精粗之分，又怎會有偏頗和黨見？ 大道的本體寬廣，沒有容易也沒有困難。小見識的人心生狐疑，反而越發急躁和遲緩。 執著于大道而失去尺度，必定會進入邪路。放任自然，則本體沒有來去和停留。 順應本性，與道相合，逍遙自在，斷絕煩惱。如果心繫于念，違背真理，就會昏沉而不好。 如果覺得不好而勞神，又何必疏遠親近？想要獲得唯一的佛乘，就不要厭惡六塵。六塵如果不被厭惡，也就等同於真正的覺悟。 有智慧的人無所作為，愚笨的人自己束縛自己。法沒有不同，只是人們虛妄地愛著自己的執念。 用妄心來使用妄心，難道不是大錯特錯？迷惑時產生寂靜和混亂，覺悟時則沒有好壞之分。 一切二元對立，都是由於主觀的判斷和衡量。夢幻虛假，又何必費力去把握？ 得失是非，一時全部放下。如果眼睛不睡著，各種夢境自然消失。 如果心不分別，萬法原本就是一體。這唯一的真如本體玄妙，兀自忘卻因緣。 平等地看待萬法，迴歸原本的自然。泯滅其所以然，不可用任何事物來比擬。 停止動，則無動；動，則無止。如果兩邊都不成立，又哪裡會有唯一？ 究竟窮盡，不存任何規則。與心契合，平等對待，所作所為全部止息。狐疑全部消除，正信得以調正。 一切都不留下，沒有什麼可以記憶。虛空光明自然照耀，不用費心費力。 不是思量之處，識情難以測度。真如法界，無他無自。 想要快速相應，唯有不說二元對立。不二的真理普遍相同，無所不包容。 十方有智慧的人，都進入這個宗門。這個宗門並非狹窄 宗非促
【English Translation】 English version Geng Mi Dong (Further it diffuses and moves). If one only dwells on the two extremes of existence and non-existence, how can one understand the one true principle? If the one true principle cannot be penetrated, then clinging to both sides will be in vain. Abandoning existence and non-existence, yet turning away from emptiness. The more one thinks, the more one becomes incompatible. Cutting off speech and thought, then there is nowhere that is not accessible. Clinging to returning to the root, although one obtains the purpose, one loses the fundamental source. A moment of introspection surpasses the previous emptiness. The transformations of the previous emptiness are all due to false views. There is no need to deliberately seek the truth, just stop the false views. Do not cling to the two opposing views, and do not chase after them. Once there is a thought of right and wrong, the mind will be disturbed and lose its original nature. Duality arises from one, but do not cling to even one. If one thought does not arise, all dharmas are without fault. Without fault, without dharma, without arising, without mind. Able to extinguish with the extinction of the external environment, and the external environment also subsides with the quiescence of the active mind. The external environment arises from the active mind, and the active mind arises from the external environment. If you want to know the origin of these two, they are originally empty. This one emptiness simultaneously contains existence and non-existence, equally accommodating all phenomena. If one does not see the distinction between coarse and fine, how can there be bias and partisanship? The essence of the Great Way is broad, without ease or difficulty. Those with small views become suspicious, and become more impatient and slow. Clinging to the Great Way and losing measure will surely enter a wrong path. Letting go of nature, then the essence has no coming and going and staying. Conforming to nature, in harmony with the Way, carefree and free from troubles. If the mind is tied to thoughts, violating the truth, it will be dull and not good. If you feel bad and bother your mind, why bother alienating relatives? If you want to obtain the one vehicle, do not hate the six dusts (the objects of the six senses). If the six dusts are not hated, they are the same as true enlightenment. The wise do nothing, the foolish bind themselves. Dharmas are not different, but people falsely love their own attachments. Using the deluded mind to use the deluded mind, is this not a big mistake? In delusion, stillness and chaos arise; in enlightenment, there is no good or bad. All duality arises from subjective judgment and measurement. Dreams are illusory, why bother to grasp them? Gain and loss, right and wrong, let go of them all at once. If the eyes do not sleep, all kinds of dreams will naturally disappear. If the mind does not discriminate, all dharmas are originally one. This one true essence is mysterious, spontaneously forgetting causes and conditions. Looking at all dharmas equally, returning to the original nature. Obliterating the reason for it, cannot be compared to anything. Stopping movement, then there is no movement; moving, then there is no stopping. If both sides are not established, where will there be one? Ultimately exhausting, not storing any rules. In harmony with the mind, treating equally, all actions cease. All doubts are eliminated, and right faith is adjusted. Leaving nothing behind, there is nothing to remember. Empty and bright, naturally shining, without effort of mind. Not a place for thinking, the emotions of consciousness are difficult to measure. The realm of true thusness, without other and self. If you want to quickly correspond, only say non-duality. The non-dual truth is universally the same, all-encompassing. The wise people of the ten directions all enter this sect. This sect is not narrow Zong Fei Cu (The sect is not narrow)
延一念萬年。 無在不在十方目前。極小同大忘絕境界。 極大同小不見邊表。有即是無無即是有。 若不如此必不須守。一即一切一切即一。 但能如是何慮不畢。信心不二不二信心。言語道斷非去來今。
戒定慧三學
資持云。一切佛法不出三學。以眾生迷心為惑動慮成業。由業感報生死無窮。欲脫苦果要除苦因。故先以戒治其業。次以定慧澄其惑。業分善惡故。止作兩行以相翻惑唯昏散故。定慧二法而對破。病因藥差機藉教修。然後業盡惑除。情亡性顯。教門雖廣豈越於斯。
釋法四依(則見祖懷究竟指歸唯在了義)
依法不依人者。人唯情有。法乃軌模。性空正理(性空通大小也)體離非妄。即用此法為正法依。涅槃極教盛明斯轍(涅槃云依法者即是法性不依人者即是聲聞緣覺)若能反彼俗心。憑準聖量。隱心行務知非性空乘持此心以為道路。一分知非明順空理。一分觀厭明違有事。如此安心分名修趣法性真道。
依義不依語者。語是言說。止是張筌義。為達理化物之道(化猶變也)證解已后絕慮杜言。法尚應舍何況非法。故經有舍筏之喻。人懷目擊之談(莊子云目擊而道存)豈不以言詮意表得意息。言月喻妙指無宜不曉(上明義假語顯見義舍語也)今謂得義義乃是言。真行
【現代漢語翻譯】 延展一念，等同於萬年。 無所不在，十方都在眼前。 極小與極大相同，忘卻一切對立的境界。 極大與極小相同，不見任何邊際。 有即是無，無即是有。 如果不能明白這個道理，必定無法堅守正道。 一即一切，一切即一。 只要能夠這樣，何必擔憂不能達到圓滿的境界？ 信心與不二是一體的，不二與信心也是一體的。 言語的道路已經斷絕，超越了過去、現在和未來。
戒、定、慧三學
資持律師說：一切佛法都離不開戒、定、慧三學。因為眾生迷惑于自心而產生煩惱，因煩惱而造作惡業，由惡業而感得生死輪迴的果報，沒有窮盡。想要脫離痛苦的果報，就要消除痛苦的根源。所以首先用戒律來治理惡業，然後用禪定和智慧來澄凈迷惑。惡業分為善與惡，所以用止惡和行善兩種行為來互相轉變。迷惑只有昏沉和散亂兩種，所以用禪定和智慧兩種方法來相對破除。病癥、原因、藥物的差異，以及根基、憑藉、教法的修行，然後惡業消盡，迷惑消除，情慾消亡，自性顯現。佛教的法門雖然廣大，難道能超出這些嗎？
解釋四依法（由此可見祖師開示的究竟指歸就在於了義）
依法不依人：人受情感的影響，法是行為的準則。性空的正理（性空適用於大乘和小乘）本體遠離虛妄。就用這個法作為正法的依據。《涅槃經》極力闡明這個原則（《涅槃經》說：『依法』就是依據法性，『不依人』就是不依賴聲聞和緣覺）。如果能夠反觀世俗之心，憑藉聖人的衡量標準，隱藏自己的心思，行為務必知曉什麼不是性空，秉持這個心作為道路。一部分知曉什麼不是性空，明白順應空性的道理；一部分觀察厭離，明白違背有為之事。這樣安住自己的心，就叫做修習趣向法性的真實道路。
依義不依語：語言是言說，只不過是捕捉意義的工具。意義是通達真理、教化萬物的途徑（教化就是轉變）。證悟理解之後，就應該斷絕思慮，停止言說。佛法尚且應該捨棄，何況不是佛法的呢？所以佛經有舍筏的比喻。人有心領神會的說法（《莊子》說：『用眼睛看到就能領會，真理就存在其中』），難道不是因為語言表達意義，領會意義后就停止使用語言嗎？語言就像指月的手指，不應該不明白這個道理（上面說明意義藉助語言來顯現，見到意義后就捨棄語言）。現在說得到意義，意義就是語言的真實修行。
【English Translation】 Extending one thought is equivalent to ten thousand years. Nowhere is not present; the ten directions are before one's eyes. The extremely small is the same as the extremely large, forgetting the realm of all oppositions. The extremely large is the same as the extremely small, not seeing any boundaries. Existence is non-existence, and non-existence is existence. If you do not understand this, you will certainly not be able to uphold the right path. One is all, and all is one. As long as you can be like this, why worry about not reaching the state of completion? Faith and non-duality are one, and non-duality and faith are also one. The path of language is cut off, transcending the past, present, and future.
The Three Learnings: Śīla (戒, Morality), Samādhi (定, Concentration), and Prajñā (慧, Wisdom)
Zīchí (資持, a Buddhist master) said: All Buddhist teachings do not go beyond the Three Learnings. Because sentient beings are deluded by their minds, giving rise to afflictions; due to afflictions, they create karma; and due to karma, they experience the retribution of birth and death, without end. If you want to escape the suffering of the result, you must eliminate the cause of suffering. Therefore, first use Śīla (戒, Morality) to govern karma, then use Samādhi (定, Concentration) and Prajñā (慧, Wisdom) to purify delusion. Karma is divided into good and evil, so use the two practices of stopping evil and doing good to transform each other. Delusion is only of two kinds: dullness and distraction, so use the two methods of Samādhi (定, Concentration) and Prajñā (慧, Wisdom) to counteract them. The differences in illness, cause, and medicine, as well as the foundation, reliance, and cultivation of the teachings, then karma is exhausted, delusion is eliminated, emotions are extinguished, and the self-nature is revealed. Although the Buddhist teachings are vast, can they go beyond these?
Explanation of the Four Reliances (showing that the ultimate guidance of the patriarchs lies in the definitive meaning)
Rely on the Dharma, not on the person: People are influenced by emotions, while the Dharma is the standard of conduct. The principle of emptiness of nature (性空, Śūnyatā, emptiness) applies to both Mahāyāna (大乘, Great Vehicle) and Hīnayāna (小乘, Lesser Vehicle). The essence is far from falsehood. Use this Dharma as the basis of the true Dharma. The Nirvāṇa Sūtra (涅槃經) strongly clarifies this principle (the Nirvāṇa Sūtra says: 'Relying on the Dharma' means relying on the nature of Dharma, 'not relying on the person' means not relying on Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas)). If you can reflect on the worldly mind, rely on the standards of the sages, hide your own thoughts, and be sure to know what is not emptiness of nature, uphold this mind as the path. One part knows what is not emptiness of nature, understanding the principle of conforming to emptiness; one part observes and renounces, understanding the violation of conditioned things. Settling one's mind in this way is called cultivating and approaching the true path of the nature of Dharma.
Rely on the meaning, not on the words: Words are speech, merely tools for grasping meaning. Meaning is the way to understand truth and transform all things (transformation means change). After enlightenment and understanding, one should cut off thoughts and stop speaking. Even the Dharma should be abandoned, let alone what is not the Dharma? Therefore, the sūtras have the metaphor of abandoning the raft. People have the saying of understanding with the eyes (Zhuangzi (莊子) says: 'Seeing with the eyes can lead to understanding, and the truth exists within it'), is it not because language expresses meaning, and after understanding the meaning, one stops using language? Language is like a finger pointing at the moon; one should not fail to understand this principle (the above explains that meaning is manifested through language, and after seeing the meaning, one abandons language). Now it is said that obtaining the meaning, the meaning is the true practice of language.
道者常觀常破常。觀依語常破隨義。謂言隨義還是誦言(上謂得義忘言仍須遣義無有也)依智不依識者。識謂現行隨塵分見。眼色耳聲耽迷不覺。與牛羊而等。度同邪凡而共行(上明六識妄念人畜共依故有淪墜已下令依佛智即唯識觀今損過漸明也)大聖示教境是自心。下愚冰執塵為識外。所以化導無由舍之。是知滯歸凡識倒遣聖心愚迷履歷常淪三倒。勇勵特達念動即知。知倒難清名為依識。知流須返名隨分智。如是加功漸增明大。后見塵境知非外來。境非心外是自心相。安有愚迷生憎生愛。思擇不已。解異牛羊。
依了義經不依不了義經者。此之兩經並聖言量。凡入道者率先曉之。則無壅不通有疑皆決。但為群生性識深淺利鈍不同。致令大聖隨情別說然據至道但是自心故。經云。三界上下法我說唯是心。此就世界依報以明心也。又云。如如與真際涅槃及法界種種意生身佛說唯心量。此據出世法體以明心也。終窮至實畢到斯源。隨流赴感還宗了義。
戒唯佛制不通餘人
行宗云。大千界內佛為法王。律是佛敕。唯聖制立。自餘下位但可依承。良以如來行果極圓。窮盡眾生輕重業性。等覺已下猶非所堪。況余小聖。輒敢擬議。有如國家賞罰號令。必從王出。臣下僣越庶人失信。亡敗無日。佛法亦爾。若
【現代漢語翻譯】 現代漢語譯本：
道者恒常觀察、恒常破除、恒常存在。觀察依據語言，破除跟隨意義。所謂的『言隨義』，還是誦讀言語（上面說的『得義忘言』，仍然需要捨棄意義，使其空無所有）。『依智不依識』，這裡的『識』指的是現行，跟隨塵境而產生分別見解。眼睛貪戀顏色，耳朵貪戀聲音，沉迷不覺悟，與牛羊沒有區別，和邪見凡夫共同行動（上面說明六識的妄念，人和動物都依賴它，所以會沉淪墮落，下面是讓人依靠佛智，也就是唯識觀，現在逐漸明白過失）。大聖開示教導，境界是自己的心。愚笨的人卻固執地認為塵境在意識之外。所以教化引導也無法讓他們捨棄這種觀念。由此可知，停留在凡夫的意識，顛倒地捨棄聖人的心，愚昧迷惑，經常陷入三種顛倒。勇敢精進，特別通達的人，念頭一動就能察覺。察覺顛倒很難清除，這叫做『依識』。察覺到念頭流動，必須返回，這叫做『隨分智』。像這樣加以努力，逐漸增加光明廣大。之後見到塵境，知道不是從外面來的。境界不是在心外，而是自己心的顯現。哪裡還會有愚昧迷惑，產生憎恨和喜愛呢？不斷地思考選擇，理解就和牛羊不同了。
『依了義經不依不了義經』，這兩種經都是聖人的言教。凡是入道的人，首先要明白它們，這樣就不會有阻塞不通，有疑惑都能解決。只是因為眾生的根性、意識有深淺利鈍的不同，才使得大聖隨著眾生的根性而分別解說。但根據最究竟的道理，一切都是自己的心。所以經中說：『三界上下法，我說唯是心。』這是就世界和依報來說明心。又說：『如如與真際、涅槃及法界，種種意生身，佛說唯心量。』這是就出世法的本體來說明心。最終窮盡真實，完全到達這個根源，隨著因緣而應赴感應，最終還是歸宗于了義。
戒律只能由佛制定，其他人不能制定。
行宗說：『大千世界內，佛為法王。律是佛的敕令，只有聖人才能制定。其餘下位的人只能依照奉行。』這是因為如來的修行和果位達到極圓滿的境界，窮盡了眾生輕重業性的根源。等覺菩薩以下尚且不能勝任，更何況其他小聖，怎麼敢擅自擬議呢？就像國家的賞罰號令，必須由君王頒佈。臣下僭越，百姓不守信用，國家滅亡的日子就不遠了。佛法也是這樣，如果... English version:
A practitioner constantly observes, constantly breaks through, and constantly exists. Observation relies on language, and breaking through follows meaning. The so-called 'language following meaning' is still reciting words (what was said above, 'obtaining the meaning and forgetting the words,' still requires abandoning the meaning, making it empty and devoid of anything). 'Relying on wisdom, not relying on consciousness,' here 'consciousness' refers to the present activity, following the dust of the senses and producing discriminating views. The eyes are attached to colors, the ears are attached to sounds, indulging in delusion without awakening, no different from cattle and sheep, and acting together with heretical and ordinary people (the above explains that the deluded thoughts of the six consciousnesses are relied upon by both humans and animals, thus leading to sinking and falling; the following is to have people rely on Buddha's wisdom, which is the Vijnanavada [Consciousness-only] view, now gradually clarifying the faults). The Great Sage teaches that the realm is one's own mind. Foolish people stubbornly believe that the dust of the senses is outside of consciousness. Therefore, teaching and guiding cannot make them abandon this view. From this, it can be known that dwelling in the consciousness of ordinary people, mistakenly abandoning the mind of the sages, foolish and deluded, constantly falling into the three inversions. Those who are brave and diligent, especially insightful, can perceive the moment a thought arises. Perceiving inversion is difficult to clear, this is called 'relying on consciousness.' Perceiving the flow of thoughts, one must return, this is called 'partial wisdom.' By adding effort in this way, one gradually increases brightness and greatness. Later, seeing the dust of the senses, one knows that it does not come from outside. The realm is not outside the mind, but is a manifestation of one's own mind. How can there still be foolish delusion, giving rise to hatred and love? Constantly thinking and choosing, understanding becomes different from cattle and sheep.
'Relying on definitive meaning sutras, not relying on provisional meaning sutras,' both of these sutras are the teachings of the sages. All who enter the path must first understand them, so that there will be no obstruction and all doubts can be resolved. It is only because the nature and consciousness of sentient beings have different depths, shallowness, sharpness, and dullness that the Great Sage explains separately according to the dispositions of sentient beings. But according to the most ultimate truth, everything is one's own mind. Therefore, the sutra says: 'The three realms, above and below, all dharmas, I say are only mind.' This is explaining mind in terms of the world and dependent retribution. It also says: 'Suchness, true reality, Nirvana, and the Dharmadhatu [Dharma Realm], all kinds of mind-made bodies, the Buddha says are only the measure of mind.' This is explaining mind in terms of the substance of supramundane dharmas. Ultimately exhausting reality, completely reaching this source, responding to causes and conditions, one still returns to the definitive meaning.
Precepts can only be established by the Buddha, not by others.
The Xingzong [Vinaya School] says: 'Within the great thousand world, the Buddha is the Dharma King. The Vinaya [discipline] is the Buddha's decree, only the sages can establish it. Those in lower positions can only follow and uphold it.' This is because the Buddha's practice and attainment have reached the most perfect state, exhausting the source of sentient beings' light and heavy karmic natures. Even Bodhisattvas at the level of near-perfect enlightenment are not capable of it, let alone other lesser sages, how dare they presume to propose it? It is like the rewards and punishments of a country, which must come from the king. If ministers overstep their authority and the people lose faith, the day of the country's demise will not be far off. The Buddha-dharma is also like this, if...
【English Translation】 A practitioner constantly observes, constantly breaks through, and constantly exists. Observation relies on language, and breaking through follows meaning. The so-called 'language following meaning' is still reciting words (what was said above, 'obtaining the meaning and forgetting the words,' still requires abandoning the meaning, making it empty and devoid of anything). 'Relying on wisdom, not relying on consciousness,' here 'consciousness' refers to the present activity, following the dust of the senses and producing discriminating views. The eyes are attached to colors, the ears are attached to sounds, indulging in delusion without awakening, no different from cattle and sheep, and acting together with heretical and ordinary people (the above explains that the deluded thoughts of the six consciousnesses are relied upon by both humans and animals, thus leading to sinking and falling; the following is to have people rely on Buddha's wisdom, which is the Vijnanavada [Consciousness-only] view, now gradually clarifying the faults). The Great Sage teaches that the realm is one's own mind. Foolish people stubbornly believe that the dust of the senses is outside of consciousness. Therefore, teaching and guiding cannot make them abandon this view. From this, it can be known that dwelling in the consciousness of ordinary people, mistakenly abandoning the mind of the sages, foolish and deluded, constantly falling into the three inversions. Those who are brave and diligent, especially insightful, can perceive the moment a thought arises. Perceiving inversion is difficult to clear, this is called 'relying on consciousness.' Perceiving the flow of thoughts, one must return, this is called 'partial wisdom.' By adding effort in this way, one gradually increases brightness and greatness. Later, seeing the dust of the senses, one knows that it does not come from outside. The realm is not outside the mind, but is a manifestation of one's own mind. How can there still be foolish delusion, giving rise to hatred and love? Constantly thinking and choosing, understanding becomes different from cattle and sheep. Relying on definitive meaning sutras, not relying on provisional meaning sutras,' both of these sutras are the teachings of the sages. All who enter the path must first understand them, so that there will be no obstruction and all doubts can be resolved. It is only because the nature and consciousness of sentient beings have different depths, shallowness, sharpness, and dullness that the Great Sage explains separately according to the dispositions of sentient beings. But according to the most ultimate truth, everything is one's own mind. Therefore, the sutra says: 'The three realms, above and below, all dharmas, I say are only mind.' This is explaining mind in terms of the world and dependent retribution. It also says: 'Suchness, true reality, Nirvana, and the Dharmadhatu [Dharma Realm], all kinds of mind-made bodies, the Buddha says are only the measure of mind.' This is explaining mind in terms of the substance of supramundane dharmas. Ultimately exhausting reality, completely reaching this source, responding to causes and conditions, one still returns to the definitive meaning. Precepts can only be established by the Buddha, not by others. The Xingzong [Vinaya School] says: 'Within the great thousand world, the Buddha is the Dharma King. The Vinaya [discipline] is the Buddha's decree, only the sages can establish it. Those in lower positions can only follow and uphold it.' This is because the Buddha's practice and attainment have reached the most perfect state, exhausting the source of sentient beings' light and heavy karmic natures. Even Bodhisattvas at the level of near-perfect enlightenment are not capable of it, let alone other lesser sages, how dare they presume to propose it? It is like the rewards and punishments of a country, which must come from the king. If ministers overstep their authority and the people lose faith, the day of the country's demise will not be far off. The Buddha-dharma is also like this, if...
容他說群生不奉。法不久住故也。
撮略諸文以嘆戒法
資持引標宗云。是汝大師以能軌物也。或云。人足能有所至也。或云。大地產生住持也。道品樓柱聖道所依也。禪定城郭定慧所憑也。乃至如池如鏡。如纓絡如頭如器。又智論中如重寶如命。如船如鳥翅等。尋之可知。又篇聚中先明戒護。具列八喻。如王小子如月光。如如意珠如王一子。如人一目如貧資糧。如王好國如病良藥。又戒大序如海無涯如寶無厭。僧祇戒本如猿猴鎖如馬轡勒。廣在經律不復繁引。良以戒德高廣故。非一物可喻。偏舉諸像各得一端。不能全似。
佛在世時偏弘戒法
又云。雖談眾典。然于毗尼最所留意。故篇聚云。世尊處世深達物機。凡所施為必以威儀為主。是也。又經通餘人所說。律唯金口親宣。大權影響但知祇奉。況余小聖安敢措詞。又復諸經說有時限。律則通於始終義。鈔云。始於鹿苑終至鶴林。隨根制戒。乃有萬差等。具斯三意永異余經。偏弘之言想無味矣。
示僧尼戒相廣略
鈔云。問律中僧列二百五十戒。戒本具之尼。則五百此言虛實(五百之言乃出智論與律不同故問決之)答兩列定數約指為言(約即略也)故諸部通言不必依數。論其戒體唯一無作。約境明相。乃量塵沙。且指二百五
【現代漢語翻譯】 現代漢語譯本：他說，眾生不遵奉戒律，正法因此不能長久住世。
撮略諸文以嘆戒法
資持律師引用標宗中的話說：『戒律是你們的大師，因為它能夠規範事物。』或者說：『人的足跡能夠到達任何地方。』或者說：『大地產生萬物，戒律住持一切。』道品如同樓柱，是聖道所依賴的基礎；禪定如同城郭，是定慧所憑藉的保障。乃至戒律如同池塘、鏡子，如同瓔珞、頭顱、器皿。又如《大智度論》中所說，戒律如同珍寶、生命，如同船隻、鳥的翅膀等等，可以自己去查閱。又如在篇聚中，首先闡明戒律的守護作用，列舉了八個比喻：如同國王的兒子、月光、如意寶珠、國王唯一的兒子、人的一隻眼睛、貧窮者的資糧、國王美好的國家、病人需要的良藥。』又如《戒大序》所說，戒律『如大海般無邊無際，如珍寶般永不滿足。』《僧祇戒本》說，戒律『如猿猴的鎖鏈，如馬的韁繩。』這些廣泛地記載在經律之中，不再一一列舉。實在是由於戒律的功德高尚而廣博，不能用單一的事物來比喻，只能分別舉出各種形象來表達其中的一個方面，而不能完全相似。
佛在世時偏弘戒法
又說：『雖然談論各種經典，但對於毗尼（戒律）最為留意。』所以篇聚中說：『世尊在世時，深刻了解眾生的根機，凡所施為必定以威儀為主。』就是這個意思。而且，經是其他人所說，律唯有佛金口親宣。大權菩薩的影響也只是恭敬奉行，更何況其他小聖，怎麼敢隨意措辭呢？而且，各種經的說法有時間限制，而律則貫通始終。』義鈔中說：『始於鹿野苑，終於鶴林，隨順眾生的根器而制定戒律，因此有萬千差別。』具備這三種意義，就永遠不同於其他經典，偏重弘揚戒律的話語，想必不會沒有意義。
示僧尼戒相廣略
義鈔中說：『請問，律中僧人列出二百五十條戒，戒本中具足，尼眾則有五百條，這種說法是真是假？（五百條的說法出自《大智度論》，與律藏不同，所以提問以求決斷。）』回答說：『兩處列出的都是確定的數字，是約略而言（約即是簡略）。』所以各部律藏普遍認為不必拘泥於數字。論其戒體，唯一是無作戒。如果按照境界來闡明戒相，則多如塵沙。且說二百五十條。
【English Translation】 English version: He said that sentient beings do not uphold the precepts, therefore the Dharma will not abide for long.
Summarizing Various Texts to Praise the Precepts
The Vinaya Master Zichi quoted from the Biao Zong, saying: 'The precepts are your teacher because they can regulate things.' Or it is said: 'The footprints of people can reach anywhere.' Or it is said: 'The earth generates all things, and the precepts uphold everything.' The factors of enlightenment are like pillars, the foundation upon which the holy path relies; Dhyana and Samadhi are like city walls, the guarantee upon which Samadhi and wisdom depend. Even to the point that the precepts are like ponds, mirrors, necklaces, heads, and vessels. Furthermore, as stated in the Mahaprajnaparamita Shastra, the precepts are like precious jewels, life, boats, and the wings of birds, etc., which can be looked up by oneself. Moreover, in the Pian Ju, the protective function of the precepts is first clarified, and eight metaphors are listed: like the son of a king, moonlight, a wish-fulfilling jewel, the only son of a king, one eye of a person, the provisions of the poor, the beautiful country of a king, and the good medicine needed by the sick.' Furthermore, as stated in the 'Great Preface to the Precepts,' the precepts are 'as boundless as the sea and never satiated like treasures.' The Sanghika Vinaya states that the precepts are 'like chains for monkeys and reins for horses.' These are widely recorded in the sutras and vinayas and will not be listed one by one. It is truly because the merits of the precepts are noble and vast that they cannot be compared to a single thing. Only various images can be cited to express one aspect of them, but they cannot be completely similar.
The Buddha Emphasized the Precepts While He Was in the World
It is also said: 'Although various sutras are discussed, the most attention is paid to the Vinaya (precepts).' Therefore, the Pian Ju says: 'When the World-Honored One was in the world, he deeply understood the faculties of sentient beings, and everything he did was based on dignified conduct.' That is the meaning. Moreover, the sutras are spoken by others, but the Vinaya is personally proclaimed by the Buddha's golden mouth. The influence of the great power Bodhisattvas is only to respectfully follow and practice, let alone other lesser sages, how dare they make arbitrary statements? Moreover, the teachings of various sutras have time limits, while the Vinaya pervades from beginning to end.' The Yi Chao says: 'Starting from Deer Park and ending in Crane Grove, precepts are established according to the faculties of sentient beings, therefore there are thousands of differences.' Possessing these three meanings, it is forever different from other sutras, and the words emphasizing the propagation of the precepts will surely not be meaningless.
Showing the Broad and Concise Aspects of the Precepts for Monks and Nuns
The Yi Chao says: 'May I ask, in the Vinaya, monks are listed with two hundred and fifty precepts, which are fully contained in the precept text, while nuns have five hundred. Is this statement true or false? (The statement of five hundred comes from the Mahaprajnaparamita Shastra, which is different from the Vinaya Pitaka, so the question is asked to seek a resolution.)' The answer is: 'Both lists are fixed numbers, which are approximate (approximate means concise).' Therefore, the various Vinaya schools generally believe that it is not necessary to adhere to the numbers. Regarding the substance of the precepts, the only one is the non-active precept. If the characteristics of the precepts are explained according to the realm, they are as numerous as dust particles. Let's talk about the two hundred and fifty.'
十以為持犯蹊徑耳。律中尼有三百四十八戒。可得指此而為所防。今準智論云。尼受戒法略則五百。廣則八萬。僧則略有二百五十。廣亦同尼律儀。
度尼教意
業疏云。女人機發(律中佛姨母大愛道尼同五百女人心佛出家)深厭生死。求佛出家。以無弘道遠化益故。抑而不許。后還舍衛便自剃𩬊披衣。倚僧坊立祈聽受戒。時為三請。便授敬法必具依行。即感具戒。記云。女性鄙弱人少敬信。故無弘化之益。反更毀辱正法減半。由佛不許。卻還城中輒自變形。復至祇桓倚門而住。阿難代請佛。令傳教。能行八敬。即與出家愛道等聞即發具。戒疏又云。二十眾受者。為明女報惑深智淺喜生慢怠。必欲受具僧尼各十。方發勝心。又云。若依神州自宋已前究勘僧史尼一眾受(謂從大僧一眾邊受)如諸律中八敬受者。但專愛道。餘五百尼十一眾受故。求那跋摩(此翻功德鎧)聖者言。若無二眾但一眾受。如愛道之緣者得也。何以知然。及論本法止前方便。未有可成。還約僧中羯磨。方感后師子國鐵索羅等十一尼。學宋語通方二眾受。
尼八敬法
事鈔尼眾篇云。善見佛初不度女人出家。為滅正法。五百年後為說八敬聽出家。依教行故。還得千年。今時不行隨處法滅。會正記云。佛成道后十四年。姨母
【現代漢語翻譯】 現代漢語譯本： 這十點只是持戒和犯戒的途徑而已。《律》中比丘尼有三百四十八條戒律，可以明確指出這些來作為防範的內容。現在根據《智度論》所說，比丘尼受戒的方法，簡略地說有五百條，廣義地說有八萬條。比丘的戒律，簡略地說有二百五十條，廣義上也和比丘尼的戒律相同。 度比丘尼的教義 《業疏》中說，女人的根機敏銳（《律》中佛的姨母大愛道尼和五百個女人一心想跟隨佛出家），深深厭惡生死，請求跟隨佛出家。因為沒有弘揚佛法、遠播教化的益處，所以佛抑制而不允許。後來回到舍衛城，就自己剃除頭髮，披上袈裟，依靠在僧房旁邊，祈求聽受戒律。當時經過三次請求，才傳授八敬法，必須完全依照實行，立即感得具足戒。《記》中說，女性鄙陋柔弱，人們很少尊敬信任，所以沒有弘揚教化的益處，反而會更加毀壞侮辱正法，使正法減損一半。由於佛不許可，就回到城中擅自改變形貌，又到祇桓精舍倚靠在門邊居住。阿難代替請求佛，讓佛傳授教法，能夠實行八敬法，就允許出家。愛道等聽到后，立即獲得具足戒。《戒疏》又說，二十眾受戒，是爲了說明女人的業報迷惑深重，智慧淺薄，容易產生傲慢懈怠，必須要有比丘和比丘尼各十人，才能發起殊勝的信心。《戒疏》又說，如果按照神州（指中國）自宋朝以前考查僧人的歷史，比丘尼由一眾受戒（指從大比丘一眾處受戒），如同各律中所說的八敬受戒者，只有專門記載愛道尼，其餘五百比丘尼由十一眾受戒。求那跋摩（此翻譯為功德鎧）聖者說，如果沒有二眾，只有一眾受戒，如同愛道尼的因緣，也是可以的。為什麼知道是這樣呢？以及論述根本的戒法，只是前面的方便，還沒有可以成就的。還是按照僧眾中的羯磨（karma，業），才感得後來的師子國鐵索羅等十一比丘尼，學習宋朝的語言，通曉各方，由二眾受戒。 比丘尼八敬法 《事鈔尼眾篇》中說，《善見律毗婆沙》說佛最初不度女人出家，是因為會滅亡正法，五百年後才為她們說八敬法，允許出家。依照教法實行，還可以維持千年。現在不行八敬法，到處都是佛法滅亡的景象。《會正記》中說，佛成道后十四年，姨母（Mahapajapati Gotami，摩訶波阇波提·喬達彌）
【English Translation】 English version: These ten are merely the paths of upholding and violating precepts. In the Vinaya, there are three hundred and forty-eight precepts for Bhikkhunis (nuns), which can be specifically pointed out as what to guard against. Now, according to the Mahaprajnaparamita-sastra (智度論), the method of receiving precepts for Bhikkhunis, briefly speaking, has five hundred precepts, and broadly speaking, has eighty thousand. The precepts for Bhikkhus (monks), briefly speaking, have two hundred and fifty, and broadly speaking, are the same as the Bhikkhunis' Vinaya. The Teaching on Ordaining Bhikkhunis The Karma Commentary (業疏) says that women's faculties are sharp (in the Vinaya, Buddha's aunt, Mahapajapati Gotami (大愛道尼), and five hundred women wholeheartedly wanted to leave home with the Buddha), deeply厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡 求那跋摩 (Gunabhadra) 聖者言。若無二眾但一眾受。如愛道之緣者得也。何以知然。及論本法止前方便。未有可成。還約僧中羯磨。方感后師子國鐵索羅等十一尼。學宋語通方二眾受。 Gunabhadra (求那跋摩) the sage said, 'If there are not two assemblies, but only one assembly for the ordination, it is acceptable, just like the case of Mahapajapati (愛道). How do we know this? Because the original Vinaya only mentions the preliminary steps, and there is no mention of completion. It still relies on the karma (羯磨) of the Sangha (僧). Only then did the eleven nuns, such as Tie Suoluo (鐵索羅) from Sri Lanka (師子國), who learned the Song language and were proficient in the Dharma, receive ordination from the two assemblies.' 事鈔尼眾篇云。善見佛初不度女人出家。為滅正法。五百年後為說八敬聽出家。依教行故。還得千年。今時不行隨處法滅。會正記云。佛成道后十四年。姨母 The Nuns' Section of the Matters (事鈔尼眾篇) says, 'The Samantapasadika (善見律毗婆沙) says that the Buddha initially did not allow women to leave home because it would lead to the extinction of the Proper Dharma. Five hundred years later, he spoke of the Eight Garudhammas (八敬法) and allowed them to leave home. By following the teachings, the Dharma could last for another thousand years. Now, if the Eight Garudhammas are not practiced, the Dharma will perish everywhere.' The Huizheng Ji (會正記) says, 'Fourteen years after the Buddha's enlightenment, his aunt (姨母)
求出家。佛不許度。阿難為陳三請。佛令慶喜傳八敬向說。若能行者聽汝出家。彼云。頂戴持。言八敬者。一者百歲比丘尼見初受戒比丘。當起迎送禮拜問訊請令坐。二者比丘尼不得罵謗比丘。三者不得舉比丘罪說其過失。比丘得說尼過。四者式叉摩那已學于戒。應從眾僧求受大戒。五者尼犯僧殘。應半月在二部僧中行摩那埵。六者尼半月內當於僧中求教授人。七者不應在無比丘處夏安居。八者夏訖當詣僧中求自恣人。如此八法應尊重恭敬讚歎。盡形不應違。
出家超世
業疏云。橫約諸有無思離染故。樹出家樂處閑靜。若有貪著終成金鎖。引出方便唯斯一道。如華手經云。有四法轉身。即在善來比丘蓮華化生現增壽命。一者自樂出家。亦勸助人令欣出家。二者求法無倦。亦勸他人。三者自行和忍。亦勸他行。四者習行方便深發大愿。又出家功德經云。若能放人出家受戒功德無邊。譬如四天下滿中羅漢百年供養。不如有人為涅槃故於一日夜出家受戒。謂猶前施雖多有竭。是欲界係爲法出家。非三界業故。說過前。又云。縱起寶塔至忉利天。亦劣出家功德者一時欣出雖未可數。然其積微是高勝本。
沙彌五德
鈔引福田經云。一者發心出家懷佩道故。二者毀其形好應法服故。三者委棄身命遵崇
【現代漢語翻譯】 現代漢語譯本 有人請求出家，佛陀沒有允許。阿難為他進行了三次請求。佛陀讓慶喜向他宣說八敬法。如果能夠遵守這些，就允許他出家。那人說：『我將頂戴奉行。』 所說的八敬法是：一、百歲比丘尼見到初受戒的比丘，應當起立迎接、恭敬禮拜、問候，並請他入座。二、比丘尼不得辱罵誹謗比丘。三、不得揭露比丘的罪過，宣揚他的過失。比丘可以宣說比丘尼的過失。四、式叉摩那（Śikṣamāṇā，學戒女）已經學習戒律，應當從僧眾處請求受大戒。五、比丘尼犯僧殘罪，應當在兩個僧團中進行半個月的摩那埵（Mānatta，悔過）儀式。六、比丘尼每半個月應當在僧團中請求教授人。七、不應當在沒有比丘的地方進行夏季安居。八、夏季安居結束后，應當到僧團中請求自恣（Pravāraṇā，僧眾互相檢舉過失）的人。這八條法則應當尊重、恭敬、讚歎，終身不應違背。
出家超脫世俗
《業疏》中說：『橫向斷絕各種有漏之念，沒有思慮，遠離染污，所以說出家之人安住于閑靜之處。如果心有貪戀執著，最終會成為金鎖束縛。引導出離的方便，只有這一條道路。』 如《華手經》所說：『有四種法可以轉身，即刻成為善來比丘（Subhāgata-bhikṣu），在蓮花中化生，顯現增長壽命。一、自己樂於出家，也勸導幫助他人欣然出家。二、尋求佛法沒有厭倦，也勸導他人。三、自己奉行和忍，也勸導他人奉行。四、學習奉行方便法門，深深地發起大愿。』 又《出家功德經》說：『如果能夠放人出家受戒，功德無邊。譬如四天下充滿羅漢，百年供養，不如有人爲了涅槃的緣故，在一日一夜出家受戒。』 這是因為之前的佈施雖然多，但終有窮盡，是屬於欲界的繫縛；而為佛法出家，不是三界的業力，所以功德超過前者。又說：『縱然建造寶塔直到忉利天（Trāyastriṃśa，三十三天），也比不上出家的功德。一時的歡喜雖然還不能計數，然而其積累的細微功德，是高尚殊勝的根本。』
沙彌五德
《鈔》引用《福田經》說：『一、發心出家，心中懷有道。二、毀壞自己的美好形貌，穿著符合佛法的衣服。三、委棄身命，遵崇佛法。
【English Translation】 English version Someone requested to become a monk, but the Buddha did not permit it. Ānanda (阿難，Buddha's attendant) made three requests on his behalf. The Buddha instructed Qingxi (慶喜) to explain the Eight Respects to him. If he could abide by these, he would be allowed to become a monk. The man said, 'I will uphold them with reverence.' The Eight Respects are: 1. A Bhikṣuṇī (比丘尼，female monastic) of one hundred years should rise to greet, respectfully bow to, inquire after, and invite to sit, a newly ordained Bhikṣu (比丘，male monastic). 2. A Bhikṣuṇī must not scold or slander a Bhikṣu. 3. A Bhikṣuṇī must not expose a Bhikṣu's offenses or speak of his faults. A Bhikṣu may speak of a Bhikṣuṇī's faults. 4. A Śikṣamāṇā (式叉摩那，trainee nun) who has studied the precepts should request full ordination from the Saṅgha (僧伽，monastic community). 5. A Bhikṣuṇī who commits a Saṅghāvaśeṣa (僧殘，formal meeting of the Sangha) offense should undergo Mānatta (摩那埵，penance) for half a month in both Saṅghas. 6. A Bhikṣuṇī should request a preceptor from the Saṅgha every half month. 7. She should not observe the summer retreat where there are no Bhikṣus. 8. After the summer retreat, she should go to the Saṅgha to request someone for Pravāraṇā (自恣，invitation). These eight rules should be respected, revered, and praised, and should not be violated throughout one's life.
Renouncing the World and Transcending the Mundane
The Karma Treatise states: 'Horizontally severing all thoughts of existence, without deliberation, and being apart from defilement, therefore it is said that a renunciant dwells in a tranquil place. If there is greed and attachment in the mind, it will ultimately become a golden chain of bondage. The only path to guide one out of this is renunciation.' As the Hastamālā Sūtra says: 'There are four dharmas that can transform one, immediately becoming a Subhāgata-bhikṣu (善來比丘，well-come monk), being born in a lotus flower, manifesting increased lifespan. 1. One is happy to renounce the world oneself, and also encourages and helps others to gladly renounce the world. 2. Seeking the Dharma without weariness, and also encouraging others. 3. Practicing forbearance oneself, and also encouraging others to practice. 4. Studying and practicing skillful means, and deeply making great vows.' Furthermore, the Merit of Renunciation Sūtra says: 'If one can allow others to renounce the world and receive the precepts, the merit is boundless. For example, if the four continents were filled with Arhats (羅漢，enlightened beings) and offered to for a hundred years, it would not be as good as someone renouncing the world and receiving the precepts for one day and night for the sake of Nirvāṇa (涅槃，liberation).' This is because the previous giving, although much, will eventually be exhausted, and belongs to the bondage of the desire realm; while renouncing the world for the Dharma is not the karma of the three realms, so its merit surpasses the former. It also says: 'Even if one builds a pagoda up to the Trāyastriṃśa Heaven (忉利天，heaven of the Thirty-three), it is still inferior to the merit of renunciation. Although a moment of joy cannot yet be counted, its accumulated subtle merit is the noble and supreme foundation.'
The Five Virtues of a Śrāmaṇera
The Commentary quotes the Field of Blessings Sūtra saying: '1. Aspiring to renounce the world, cherishing the Path in one's heart. 2. Destroying one's beautiful appearance, wearing clothes that conform to the Dharma. 3. Entrusting one's life, revering the Dharma.'
道故。四者永割親愛無適莫故。五者志求大乘為度人故。記云。此之五德出家大要。五眾齊奉不唯小眾。終身行之。不唯初受。又業疏云。斯德始終通於五眾。俱堪物養人天師範故。使誦持無輕受體及形服也。
三衣興意
鈔引薩婆多雲。欲現未曾有法故。一切九十六種外道無此三名為異外道故。分別功德論為三時故。制有三衣。冬則著重。夏則著輕。春則著中。亦為諸蟲故。智論云。佛聖弟子住于中道故。著三衣。外道裸身無恥。白衣多貪重著也。十誦為異外道故。便以刀截。知是慚愧人衣。雜含經云。修四無量者。並剃鬚發服三法衣出家也。準此而名則慈悲者之服。華嚴云。著袈裟者舍離三毒等。四分云。懷抱于結使不應著袈裟。薩婆多五意制三衣也。一衣不能障寒。三衣能障故。二不能有慚愧。三不中入聚落。四乃至道行不生善。五威儀不清凈故。制令畜三。便具上義。僧祇云。三衣者。賢聖沙門標幟。缽是出家人器。非俗人所為應執持。三衣瓦缽即是少欲少事等。當宗外部多為寒故。制三。四分又云。三世如來並著如是衣故。業疏云。如律中說。如來因諸比丘畜長。不自節約。是以初夜著一衣。乃至后夜著第三。明旦因制如衣法初。
引示袈裟功能
又引大悲經云。但使性是沙門污
【現代漢語翻譯】 現代漢語譯本： 原因在於：一是能斷除世俗的虛假裝飾；二是能生起對佛法的信心；三是能遠離對世俗的貪愛；四是能永遠割捨親情愛戀，沒有偏頗；五是立志追求大乘佛法，爲了普度眾生。記載說：這五種德行是出家修行的重要準則，五類僧眾都應共同遵守，不只是比丘眾，而且要終身奉行，不只是初受戒時。此外，《業疏》中說：這種德行自始至終適用於五類僧眾，都堪為人天供養，作為人天的師表。因此，要使僧眾誦持戒律，不輕視受戒的體悟以及所穿的僧服。
三衣的意義
《鈔》引用《薩婆多論》說：爲了展現前所未有的佛法，因為所有九十六種外道都沒有這三種名稱的僧衣，以此來區別于外道。分別功德論中說，是爲了適應三種時節而製作三衣：冬天穿厚重的，夏天穿輕薄的，春天穿適中的。也是爲了保護蟲類。智論中說：佛和聖弟子安住于中道，所以穿三衣。外道裸身，白衣則多貪戀華麗的衣著。《十誦律》中說爲了區別于外道，所以用刀裁剪僧衣，表明這是知慚知愧之人所穿的衣服。《雜阿含經》中說：修習四無量心的人，都剃除鬚髮，穿著三法衣出家。根據這些說法，可以認為這是慈悲之人的服裝。《華嚴經》說：穿著袈裟的人，能捨離貪嗔癡等三毒。《四分律》說：心懷煩惱的人，不應穿著袈裟。《薩婆多論》中有五種原因制定三衣：一件衣服不能禦寒，三件衣服可以禦寒；二是一件衣服不能使人產生慚愧之心；三是一件衣服不適合進入村落；四是穿著一件衣服修行不能生起善念；五是穿著一件衣服威儀不清凈。所以制定三衣，便具備了上述的意義。《僧祇律》說：三衣是賢聖沙門的標誌，缽是出家人的器物，不是俗人所用的，應該執持。三衣瓦缽象徵著少欲知足等。當宗外部因為多寒冷，所以制定三衣。《四分律》又說：過去、現在、未來三世諸佛都穿著這樣的衣服。《業疏》中說：正如戒律中所說，如來因為眾比丘蓄積過多的衣物，不能自我節制，所以在初夜穿一件衣服，乃至后夜穿第三件。第二天早晨因此制定瞭如衣法最初的規定。
引證說明袈裟的功用
又引用《大悲經》說：只要本性是沙門，即使是污損的袈裟
【English Translation】 English version: The reasons are: first, it can cut off the false decorations of the world; second, it can generate faith in the Buddha's teachings; third, it can stay away from the greed for the world; fourth, it can forever cut off the love of relatives and friends, without bias; fifth, it is determined to pursue Mahayana Buddhism in order to save all beings. It is recorded that these five virtues are the important criteria for ordination, and all five assemblies of monks should abide by them together, not just the Bhikshu assembly, and they should be followed throughout their lives, not just at the time of initial ordination. In addition, the 'Karma Commentary' says: This virtue applies to the five assemblies of monks from beginning to end, and they are all worthy of being supported by humans and gods, and serving as teachers of humans and gods. Therefore, the Sangha should be made to recite and uphold the precepts, and not to despise the understanding of ordination and the robes they wear.
The meaning of the three robes
The 'Commentary' quotes the 'Sarvastivada Vinaya' saying: In order to show the unprecedented Dharma, because all ninety-six kinds of heretics do not have the monastic robes with these three names, so as to distinguish them from the heretics. The Commentary on the Merit of Distinguishing says that the three robes are made to adapt to the three seasons: wear heavy ones in winter, light ones in summer, and moderate ones in spring. It is also to protect insects. The Wisdom Treatise says: The Buddha and the holy disciples abide in the Middle Way, so they wear three robes. Heretics are naked, while lay people are more greedy for gorgeous clothes. The 'Ten Recitation Vinaya' says that in order to distinguish them from heretics, the monastic robes are cut with a knife to show that they are clothes worn by people who know shame. The 'Miscellaneous Agama Sutra' says: Those who practice the Four Immeasurable Minds shave their beards and hair and wear three Dharma robes to become monks. According to these statements, it can be considered as the clothing of compassionate people. The 'Flower Adornment Sutra' says: Those who wear the Kasaya can abandon the three poisons such as greed, hatred, and ignorance. The 'Four-Part Vinaya' says: Those who harbor afflictions should not wear the Kasaya. The 'Sarvastivada Vinaya' has five reasons for making three robes: one robe cannot keep out the cold, three robes can keep out the cold; second, one robe cannot make people feel ashamed; third, one robe is not suitable for entering villages; fourth, wearing one robe cannot generate good thoughts in practice; fifth, wearing one robe is not dignified. Therefore, the three robes are made to have the above meanings. The 'Sanghika Vinaya' says: The three robes are the symbol of virtuous and holy monks, and the bowl is the utensil of monks, not for lay people, and should be held. The three robes and tile bowl symbolize contentment and so on. The external part of this sect stipulates three robes because it is mostly cold. The 'Four-Part Vinaya' also says: The Buddhas of the past, present, and future all wear such clothes. The 'Karma Commentary' says: As it is said in the precepts, the Tathagata made the initial regulations of the Dharma of Clothing the next morning because the monks accumulated too many clothes and could not restrain themselves, so they wore one robe in the first night and even wore the third robe in the last night.
Citing and explaining the function of Kasaya
It also quotes the 'Great Compassion Sutra' saying: As long as the nature is a Shramana, even if it is a soiled Kasaya
沙門行。形是沙門披著袈裟者。于彌勒乃至樓至佛所得入涅槃。無有遺余。悲華經云如來於寶藏佛所發願。成佛時我袈裟有五功德。一者入我法中或犯重邪見等四眾。於一念敬心尊重。必於三乘受記。二者天龍人鬼若能恭敬此人袈裟少分。即得三乘不退。三者若有鬼神諸人得袈裟。乃至四寸飲食充足。四者若眾生共相違反。念袈裟力尋生悲心。五者若在兵陣持此小分。恭敬尊重常得勝他。若我袈裟無此五力。則欺十方諸佛。濟緣引賢愚經云。佛告阿難。古昔無量阿僧祇劫。此閻浮提于山林中有一師子。名𨃓迦羅毗(秦言堅誓)軀體金色光相明顯時獵師剃頭著袈裟。內佩弓箭以毒箭射之。師子驚覺即欲馳害。見著袈裟念言。此人不久必得解脫。所以者何。此染衣者三世聖人標相。我若害之。則為噁心向三世聖賢。
大教永斷繒綿皮物
鈔又引央掘經。繒綿皮物若展轉來離殺者手。施持戒人。不應受者是比丘法。若受者非悲不破戒。涅槃云。皮革履屣憍奢耶衣。如是衣服悉皆不畜。是正經律。今有一方禪眾。皆著艾布。豈非順教。
記云。已前律制但據蠶家。大教轉來不許受用。乃知聲聞行劣但取離非。菩薩慈深遠推來處。雖離殺手無非殺來足踏(坐具也)身披(三衣也)皆沾業分。非大士可忍。豈比
【現代漢語翻譯】 現代漢語譯本 沙門行。形似沙門，身披袈裟者，于彌勒乃至樓至佛處，皆能入涅槃，無有遺余。《悲華經》云，如來於寶藏佛處發願，成佛時，我的袈裟有五種功德：一者，入我法中的四眾弟子，即使犯了重罪或持有邪見，只要在一念之間生起敬重心和尊重心，必定能在三乘中得到授記。二者，天龍人鬼若能恭敬此人袈裟的少許部分，就能在三乘中得到不退轉的果位。三者，若有鬼神或人得到袈裟，哪怕只有四寸，也能飲食充足。四者，若眾生之間相互違反，唸誦袈裟的力量，就能迅速生起悲憫之心。五者，若在戰場上持有這袈裟的小部分，恭敬尊重，常常能夠戰勝他人。如果我的袈裟沒有這五種力量，那就是欺騙十方諸佛。《濟緣》引用《賢愚經》云，佛告訴阿難，過去無量阿僧祇劫之前，此閻浮提的山林中有一隻獅子，名叫𨃓迦羅毗（秦言堅誓），軀體金色，光相明顯。當時，一個獵人剃了頭，穿著袈裟，內藏弓箭，用毒箭射它。獅子驚覺，本想奔去傷害他，但看到他穿著袈裟，便想：『此人不久必能得到解脫。』為什麼呢？因為這穿著染色衣服的人，是三世聖人的標誌。我如果傷害他，就是以噁心對待三世聖賢。 大教永遠斷絕繒綿皮物 《鈔》又引用《央掘經》說，繒綿皮物如果輾轉來自殺生者的手中，施捨給持戒的人，不應該接受，這是比丘的法則。如果接受了，就不是悲憫，就是破戒。《涅槃經》說，皮革鞋履和憍奢耶衣，這樣的衣服都不能畜養，這是正經正律。現在有一方禪眾，都穿著艾布，這難道不是順應教誨嗎？ 《記》中說，以前的律制只是針對養蠶的人家。大教輾轉傳來，不允許接受使用。由此可知，聲聞乘的修行淺薄，只是避免明顯的過失。菩薩的慈悲深遠，推究事物的來源。即使遠離了殺生者的手，也無法避免是因殺生而來的。足踏的坐具，身披的三衣，都沾染了業的成分，不是大菩薩所能忍受的。這怎麼能相比呢？
【English Translation】 English version The Practice of a Śrāmaṇa. The form is that of a Śrāmaṇa wearing a kaṣāya (袈裟, monastic robe). They can enter nirvāṇa at Maitreya (彌勒, future Buddha) and even Louzhi Buddha (樓至佛), without any remainder. The Karunapundarika Sutra (悲華經) says that the Tathāgata (如來, 'Thus-gone One', Buddha) made a vow at the place of the Ratnagarbha Buddha (寶藏佛): 'When I become a Buddha, my kaṣāya will have five merits. First, those in my Dharma (法, teachings), even the four assemblies (四眾, monks, nuns, laymen, laywomen) who have committed grave offenses or hold wrong views, if they have a moment of reverence and respect, will surely receive prediction (受記, vyākarana) in the Three Vehicles (三乘, śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna). Second, if devas (天, gods), nāgas (龍, serpent deities), humans (人), or ghosts (鬼) can respectfully honor a small part of this person's kaṣāya, they will attain non-retrogression (不退, avaivartika) in the Three Vehicles. Third, if ghosts, spirits, or people obtain the kaṣāya, even if it is only four inches, their food and drink will be sufficient. Fourth, if sentient beings are in conflict with each other, reciting the power of the kaṣāya will quickly generate compassion. Fifth, if one holds this small part in a battle formation, respectfully honoring it, one will always be victorious over others. If my kaṣāya does not have these five powers, then I am deceiving all the Buddhas of the ten directions.' The Jiyuan (濟緣) quotes the Xianyu Sutra (賢愚經): 'The Buddha told Ānanda (阿難, Buddha's attendant): 'In the past, countless asamkhya kalpas (阿僧祇劫, incalculable eons) ago, in the forests of this Jambudvipa (閻浮提, the continent where we live), there was a lion named 𨃓迦羅毗 (Qin language: Jian Shi (堅誓), firm vow), whose body was golden and whose appearance was radiant. At that time, a hunter shaved his head, wore a kaṣāya, and hid a bow and arrow inside, using a poisoned arrow to shoot at it. The lion was startled and wanted to rush to harm him, but seeing that he was wearing a kaṣāya, he thought: 'This person will soon attain liberation.' Why? Because this person wearing dyed clothes is a symbol of the sages of the three times (三世, past, present, future). If I harm him, I would be directing evil intentions towards the sages of the three times.' The Great Teaching Forever Cuts Off Silk, Cotton, and Leather Goods The Commentary (鈔) also quotes the Angulimaliya Sutra (央掘經): 'If silk, cotton, and leather goods come from the hands of those who kill, and are offered to those who uphold the precepts, they should not be accepted; this is the rule for bhikshus (比丘, monks). If they are accepted, it is either not compassionate or breaks the precepts.' The Nirvana Sutra (涅槃經) says: 'Leather shoes and kausheya (憍奢耶, silk) clothing, such clothing should not be kept; this is the correct sutra and vinaya (律, monastic rules).' Now, there is a group of Chan (禪, Zen) practitioners who all wear ai bu (艾布, coarse cloth); is this not following the teachings? The Record (記) says: 'The previous vinaya regulations only applied to silkworm-raising families. The Great Teaching, as it has been transmitted, does not allow acceptance and use. From this, we know that the practice of the śrāvakas (聲聞, 'voice-hearers', disciples) is shallow, only avoiding obvious faults. The compassion of the bodhisattvas (菩薩, beings striving for enlightenment) is profound, investigating the source of things. Even if it is far from the hands of those who kill, it cannot avoid being caused by killing. The seat that one steps on, the three robes that one wears, all are stained with karmic elements, which is not something that a great bodhisattva can tolerate. How can this be compared?'
丘所宜。請考經文少懷信仰。廣敘利害見章服儀。離殺手者非蠶家故。不受者應法大小俱順故。受者非悲違大順小故。小從大出。望制雖順約義還違。故知持戒行慈方符聖旨。縱情受用全乖道儀。故章服儀云。且自非悲之語。終為永斷之言。據此為論頗彰深切。次引涅槃乃終窮囑累。決了正教明文制斷。何得遲疑。
舉現事以斥妄行
記云。據僧傳中所敘。南嶽道休二師不衣綿帛。並服艾絮。故南山律師云。佛法東漸幾六百載。唯斯衡岳慈行可歸。今時禪講自謂大乘不拘事相。綾羅斗美紫碧爭鮮。肆恣貪情背違聖教。聖不聞衡岳但服艾絮以御風霜。天臺四十餘年唯披一衲。永嘉食不耕鋤衣不蠶口。荊溪大布而衣一床而居。良由深解大乘。方乃專崇苦行。請觀祖德勿染邪風。則稟教修身。真佛子矣。
示衣財體如非
業疏云。但以邪心有涉貪染。為利賣法。禮佛讀經斷食諸業。所獲贓賄皆曰邪命物。正乖佛化故特製也。如經中說。比丘持糞掃衣。就河所洗。諸天取汁用洗自身。不辭穢也。外道持凈㲲。次後將洗。諸天遙遮勿污池也。由邪命得體不凈故。以此文證心清凈者。是正本也。雖求清凈財體應法。綾羅錦繡俱不合故。世多用絹細者。以體由害命特須制約。今五天及諸胡僧俱無用絹作袈裟
【現代漢語翻譯】 現代漢語譯本： 丘所宜（Qiu Suoyi）。請考察經文，稍懷信仰。廣泛敘述利害，體現在章服儀制上。遠離殺生者，是因為蠶農的緣故。不接受（絲綢）者，是因為應當遵循佛法，無論大乘小乘都應順從的緣故。接受（絲綢）者，是因為不符合慈悲，違背大乘，順從小乘的緣故。小乘是從大乘中產生的。希望制定（戒律）雖然順應世俗，但從義理上來說還是違背的。所以要知道，持戒修行慈悲才是符合佛的旨意。放縱情慾，接受享用，完全違背了修道的儀軌。所以《章服儀》中說，暫且不說非慈悲的話，最終會成為永遠斷絕（善根）的言語。根據這些來討論，就顯得非常深刻懇切。其次引用《涅槃經》，是最終的囑託和告誡，明確了正教的明文規定和斷除（絲綢），為何還要遲疑呢？
舉出現實事例來駁斥錯誤的行徑： 《事鈔記》中說，根據《高僧傳》中所記載的，南嶽道休（Nanyue Daoxiu）和二位禪師不穿綿帛，都穿艾草做的衣服。所以南山律師（Nanshan Lushi）說，佛法東傳已經有六百多年了，只有衡山（Hengshan）的慈悲行為可以傚法。現在有些禪宗和講經的人，自稱是大乘，不拘泥於事相，綾羅綢緞互相攀比，紫色和碧色爭奇鬥豔，放縱貪慾，違背聖教。聖人沒有聽說衡山的人除了艾草做的衣服，還能用什麼來抵禦風霜。天臺智者大師（Tiantai Zhizhe Dashi）四十多年只披一件衲衣。永嘉玄覺禪師（Yongjia Xuanjue Chanshi）吃飯不自己耕種，穿衣不自己養蠶。荊溪湛然尊者（Jingxi Zhanran Zunzhe）穿著粗布衣服，只睡一張床。這都是因為他們深刻理解了大乘佛法，才能夠專門崇尚苦行。請看看祖師大德的行為，不要沾染邪風，這樣才能稟承教誨，修身養性，成為真正的佛弟子。
說明衣服和財物的本質並非真實： 《業疏》中說，只要以邪惡的心，涉及到貪婪染著，爲了利益而賣法，禮佛、讀經、斷食等行為，所獲得的贓物都叫做邪命之物。這完全違背了佛的教化，所以特別制定戒律禁止。如經中所說，有比丘拿著糞掃衣，到河邊去洗。諸天取了洗衣服的汁水來洗自身，不認為它污穢。外道拿著乾淨的細毛織物，之後也要拿去洗。諸天遠遠地阻止他們，不要污染了池水。因為用邪命得來的東西，本質是不清凈的。用這段文字來證明，內心清凈才是根本。即使追求清凈，財物的本質也應該符合佛法。綾羅錦繡都不符合佛法。世間大多用絲綢做的細布，因為它的本質是傷害生命得來的，所以特別需要加以約束。現在五天（古印度五大區域）和各地的胡僧（西域僧人）都沒有用絲綢做袈裟的。
【English Translation】 English version: Qiu Suoyi. Please examine the scriptures and have a little faith. Broadly narrate the advantages and disadvantages, as seen in the regulations for attire and ceremonies. Those who stay away from killing do so because of the silkworms. Those who do not accept (silk) do so because they should follow the Dharma, whether it is Mahayana or Hinayana. Those who accept (silk) do so because it does not conform to compassion, violates Mahayana, and follows Hinayana. Hinayana comes from Mahayana. Hoping to establish (precepts) may conform to worldly customs, but it still violates the meaning of the Dharma. Therefore, know that upholding precepts and practicing compassion are in accordance with the Buddha's will. Indulging in desires and accepting enjoyment completely violates the rules of cultivation. Therefore, the 'Regulations for Attire and Ceremonies' say that, not to mention the words of non-compassion, they will eventually become words of eternal severance (of good roots). Based on these discussions, it appears very profound and earnest. Secondly, quoting the 'Nirvana Sutra' is the final entrustment and admonition, clarifying the explicit provisions and prohibitions (of silk) in the correct teachings. Why hesitate?
Citing current events to refute false practices: The 'Notes on the Karma Commentary' say that, according to the 'Biographies of Eminent Monks,' Nanyue Daoxiu and two other Chan masters did not wear cotton or silk, but wore clothes made of mugwort. Therefore, the Vinaya Master Nanshan said that Buddhism has been transmitted to the East for more than six hundred years, and only the compassionate practices of Hengshan can be emulated. Nowadays, some Chan and Sutra lecturers claim to be Mahayana and do not adhere to appearances. They compete with each other in fine silk and brocade, vying for purple and blue colors, indulging in greed and violating the sacred teachings. The sages have not heard of the people of Hengshan using anything other than mugwort clothes to resist wind and frost. The Great Master Zhiyi of Tiantai wore only one kasaya for more than forty years. Chan Master Yongjia Xuanjue did not cultivate his own food or raise silkworms for clothing. Venerable Jingxi Zhanran wore coarse cloth and slept on only one bed. This is because they deeply understood Mahayana Buddhism and were able to specialize in ascetic practices. Please look at the actions of the ancestral masters and do not be contaminated by evil winds, so that you can inherit the teachings, cultivate yourselves, and become true disciples of the Buddha.
Illustrating that the nature of clothing and wealth is not real: The 'Karma Commentary' says that as long as one has an evil mind, involves greed and attachment, and sells the Dharma for profit, the ill-gotten gains from activities such as worshiping the Buddha, reading scriptures, and fasting are all called objects of wrong livelihood. This completely violates the Buddha's teachings, so special precepts are established to prohibit it. As the sutra says, a Bhikkhu took a robe made of discarded rags to wash by the river. The Devas took the water used to wash the robe to wash themselves, not considering it impure. The heretics took clean fine wool fabrics and then wanted to wash them. The Devas stopped them from afar, telling them not to pollute the pond. Because things obtained through wrong livelihood are impure in nature. Use this passage to prove that a pure mind is the root. Even if pursuing purity, the nature of wealth should conform to the Dharma. Fine silk and brocade do not conform to the Dharma. The world mostly uses fine cloth made of silk, because its nature is obtained by harming life, so it especially needs to be restrained. Now, the five regions of ancient India and the monks from various regions of the Western Regions do not use silk to make kasayas.
者。親問彼云。以衣為梵服行四無量。審知行殺而故服之。義不應也。以法衣順道。錦色班綺耀動心神。青黃五彩真紫上色。流俗所貪故。齊削也。資持云。感通傳中天人云。佛法東傳六七百載。南北律師曾無此意。安用殺生之財。而為慈悲之服。師何獨拔此意。南山答曰。余因讀智論。見佛著粗布伽梨。因懷在心何得乖此。及聽律后便見蠶衣臥具。縱得已成並斬壞涂埵。由此重增景仰。又云。復見西來梵僧咸著布㲲。具問答云。五天竺國無著蠶衣。由此興念著章服儀等。義凈三藏內法傳中反加毀誹。彼學小乘有部故。多偏執。今宗大乘了義。非彼所知。
示敬護三衣缽具法
事鈔云。十誦護三衣如自皮。缽如眼目。乃至云。所行之處與衣缽但無所顧戀。猶如飛鳥。若不持三衣。入聚落俗人處犯罪。僧祇亦云。比丘三衣一缽須常隨身。違者出界結罪除病。當敬三衣如塔想。五分三衣謹護如身薄皮。常須隨身如鳥毛羽飛走相隨。四分行則知時非時。不行所行之處。與衣缽俱猶如飛鳥羽翮相隨。諸部並制隨身。今時但護離宿不應教矣。記云。今時希有護宿。何況常隨多有畢生。身無法服。是則末世護宿猶為勝矣。但內無凈信慢法輕衣。真出家兒愿遵聖制。業疏云。所以衣缽常隨身者。由出家人虛懷為本。無有
【現代漢語翻譯】 現代漢語譯本
那個人親自問他：『以穿著袈裟作為修習四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種廣大的心境）的梵行，如果明知袈裟是用殺生得來的，還故意穿它，這在道義上說不過去吧？』因為法衣應該順應正道，而錦緞色彩斑斕，會擾亂心神。青、黃、五彩，甚至真紫等上等顏色，都是世俗之人所貪戀的，所以要齊整地削減這些顏色。資持律師說：『感通傳中，天人說，佛法東傳六七百年，南北方的律師都沒有這種想法，怎麼能用殺生的錢財來做慈悲的衣服呢？』南山律師回答說：『我因為讀《大智度論》，看到佛陀穿著粗布袈裟（kāṣāya），因此一直記在心裡，怎麼會違背這個呢？等到聽了戒律之後，便看到蠶絲做的衣服和臥具，即使已經做成了，也要斬斷破壞。因此更加敬仰佛制。』又說：『又看到從西方來的梵僧都穿著布制的衣服，詳細詢問后得知，在五天竺國（Pañca-Sindhava，古代印度的五個區域）沒有用蠶絲做的衣服。』因此興起了制定章服儀軌等的想法。義凈三藏（I-ching，唐代著名譯經家）在《南海寄歸內法傳》中反而加以譭謗，因為他學習的是小乘有部（Sarvāstivāda），所以有很多偏執的見解，而我們宗派是大乘了義，不是他所能理解的。 展示恭敬，守護三衣（tricīvara，比丘所持的三種袈裟：僧伽梨、郁多羅僧、安陀會）和缽具的法則 事鈔中說：『《十誦律》中說，守護三衣要像守護自己的面板一樣，守護缽要像守護自己的眼睛一樣。』乃至說：『所去之處，對於衣服和缽，只要沒有顧戀，就像飛鳥一樣。』如果比丘不帶著三衣進入村落俗人之處，就犯戒。僧祇律也說：『比丘的三衣一缽必須常隨身，違背者會被驅逐出界並結罪，除非生病。』應當像看待佛塔一樣恭敬三衣。五分律說，要像保護自己的薄皮一樣謹慎地保護三衣，要像鳥的羽毛一樣常隨身，飛走時也相隨。四分律說，行走時要知道何時是適當時機，何時不是，不去不該去的地方，衣服和缽都要隨身攜帶，就像飛鳥的羽毛一樣相隨。各部律都規定要隨身攜帶。現在只是守護不離宿，這不應該教導。』記中說：『現在很少有人能做到守護不離宿，更何況是常隨身呢？很多人終身都沒有法衣，這樣看來，末世能做到守護不離宿就已經很好了。』只是內心沒有清凈的信心，輕慢佛法和衣服，真正出家的弟子應該遵從聖制。業疏中說：『之所以衣服和缽要常隨身，是因為出家人以虛懷為根本，沒有任何貪戀。』
【English Translation】 English version
That person personally asked him: 'Taking the wearing of a kāṣāya (袈裟, monastic robe) as practicing the Brahmacarya (梵行, pure conduct) of the Four Immeasurables (catvāri apramāṇāni, 四無量, the four boundless states of mind: loving-kindness, compassion, sympathetic joy, and equanimity), if one knowingly wears it knowing it was obtained through killing, isn't that morally wrong?' Because the Dharma robe should accord with the right path, while brocade is colorful and dazzling, disturbing the mind. Blue, yellow, five colors, and even true purple and other superior colors are what worldly people covet, so these colors should be neatly reduced. The Vinaya Master Zichi said: 'In the Gantong Biography, a deva (天人, celestial being) said, 'Since the Dharma was transmitted to the East for six or seven hundred years, the Vinaya Masters of the North and South have never had this idea. How can one use the wealth from killing to make clothes of compassion?'' Vinaya Master Nanshan replied: 'Because I read the Mahāprajñāpāramitāśāstra (大智度論), and saw the Buddha wearing a coarse cloth kāṣāya (袈裟), I have kept it in my heart, how could I go against this? After listening to the Vinaya, I saw clothes and bedding made of silk, even if they were already made, they should be cut and destroyed. Therefore, I have increased my reverence for the Buddha's teachings.' He also said: 'I also saw monks from the West all wearing cloth clothes, and after inquiring in detail, I learned that in the Five Indias (Pañca-Sindhava, 五天竺國, the five regions of ancient India) there were no clothes made of silk.' Therefore, the idea of formulating rules for robes and attire arose. The Tripiṭaka Master Yijing (義凈, a famous translator of scriptures in the Tang Dynasty) in 'A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago' instead added slander, because he studied the Sarvāstivāda (有部, a Hinayana school), so he had many biased views, while our school is the Mahayana definitive meaning, which he cannot understand. Showing Respect and Protecting the Rules for the Three Robes (tricīvara, 三衣, the three robes held by a bhikkhu: saṃghāṭī, uttarāsaṃga, antarvāsa) and Alms Bowl The Shichao says: 'The Ten Recitation Vinaya says, protect the three robes as you would your own skin, and protect the alms bowl as you would your own eyes.' And even says: 'Wherever you go, as long as you have no attachment to your clothes and alms bowl, you are like a flying bird.' If a bhikkhu enters a village or a place of laypeople without carrying the three robes, he commits an offense. The Saṃghika Vinaya also says: 'A bhikkhu's three robes and alms bowl must always be carried with him, and those who violate this will be expelled from the boundary and incur an offense, unless they are sick.' One should respect the three robes as if they were a pagoda. The Five Division Vinaya says, carefully protect the three robes as if they were your own thin skin, and they must always be carried with you like a bird's feathers, following each other when flying. The Four Division Vinaya says, when walking, know when it is the appropriate time and when it is not, and do not go to places where you should not go, and the clothes and alms bowl must be carried with you like a bird's feathers following each other. All the Vinayas stipulate that they must be carried with you. Now, it is only protecting against not leaving them overnight, which should not be taught.' The Record says: 'Now, there are few people who can protect against not leaving them overnight, let alone always carrying them with you? Many people do not have Dharma robes for their entire lives, so it seems that being able to protect against not leaving them overnight in the degenerate age is already good enough.' It is just that there is no pure faith in the heart, and they are disrespectful of the Dharma and the robes, and true ordained disciples should follow the holy system. The Ye Shu says: 'The reason why the clothes and alms bowl must always be carried with you is because the renunciate takes emptiness as the foundation, and has no attachment.'
住著。有益便停故。制隨身若任留者更增余習。于彼道分曾無思擇故。有由也。
示開制本緣
資持云。象鼻者即犯眾學不齊整。戒文注顯然。今皆垂肘。豈知步步越儀犯吉。今準感通傳天人所示。凡經四制世多迷執略為引之。彼云。元佛初度五人。爰及迦葉兄弟。並制袈裟。左臂坐具在袈裟下。西土王臣皆披白㲲搭左肩上故。佛製衣角居臂異俗(此一制也)后徒似漸多。年少比丘儀容端美。入城乞食多為女愛。由是製衣角在肩后。為風飄聽以尼師壇鎮之(此二制也)後有比丘為外道難言。袈裟既為可貴。有大威靈。豈得以所坐之布。而居其上。比丘不能答。以事白佛。由此佛制還以衣角。居於左臂。坐具還在衣下(此三制也)於後比丘著衣不齊整。外道譏言。狀如淫女。猶如象鼻。由此始制上安鉤紐。令以衣角達於左臂(達即至也)置於腋下。不得令垂如上過也(今須準此乍可挑著左肩若垂臂肘定判非法步步結罪舊云今在左臂為正但不得垂尖角者非也)。
缽制意
事鈔引僧祇云。缽是出家人器。非俗人所宜。十誦云。缽是恒沙諸佛標誌。不得惡用。善見云。三乘聖人皆執瓦缽。乞食資生。四海以為家居故。名比丘。中阿含云。缽者。或名應器。言體者。律云。大要有二泥及鐵也。五分律
【現代漢語翻譯】 現代漢語譯本： 住處。如果覺得有益就停留，因此制定了隨身的規定。如果放任逗留，就會增加多餘的習氣。因為對於修道的正途，從未經過思考和選擇。這是有原因的。 開示制定戒律的本源 資持律師說：『衣角像象鼻一樣垂下來，就違反了眾學不齊整的規定。』戒文的註釋很明顯。現在都垂到手肘，難道不知道每一步都越過了儀軌，觸犯了吉事嗎？現在根據感通傳記載，天人所示現的，凡是經過四次制定的，世人大多迷惑執著，略微引用如下。』其中說：『最初佛陀度化五人，以及迦葉兄弟，都制定了袈裟的穿法，左臂的坐具放在袈裟下面。因為西方的國王大臣都披著白色的毛織物搭在左肩上，所以佛陀制定衣角放在手臂上，以區別於世俗（這是第一條規定）。』後來弟子好像逐漸增多，年輕的比丘儀容端正美好，入城乞食時，多被女子愛慕。因此制定衣角放在肩后，爲了防止被風吹動，用尼師壇（坐具）鎮住它（這是第二條規定）。後來有比丘被外道詰難說：『袈裟既然是可貴的，有很大的威靈，怎麼可以用坐的布放在它的上面？』比丘不能回答，把這件事稟告佛陀。因此佛陀制定還是把衣角放在左臂上，坐具還是放在衣服下面（這是第三條規定）。之後比丘穿衣不整齊，外道譏諷說：『形狀像狗，猶如象鼻。』因此開始制定在上面安鉤紐，使衣角到達左臂（到達就是至的意思），放在腋下，不得讓它像上面那樣垂下來（現在必須按照這個，可以挑著放在左肩上，如果垂到手肘，一定判定為非法，每一步都構成罪過。舊時認為現在在左臂上是正確的，但不得讓尖角垂下來，這是不對的）。』 缽的制定意義 事鈔引用僧祇律說：『缽是出家人的器具，不適合俗人使用。』十誦律說：『缽是恒河沙數諸佛的標誌，不得惡意使用。』善見律說：『三乘聖人都拿著瓦缽，乞食維持生活，以四海為家，所以叫做比丘。』中阿含經說：『缽，或者叫做應器。』說到缽的材質，律中說：『大要有兩種，泥土和鐵。』五分律
【English Translation】 English version: Dwelling. If it is beneficial, then stay, hence the rules for what one carries on their person are established. If one is allowed to stay, then extra habits will increase. Because regarding the proper path of cultivation, there has never been thought or choice. There is a reason for this. Showing the Origin of Establishing the Precepts Vinaya Master Zichi said: 'The corner of the robe hanging down like an elephant's trunk violates the rule of the community not being uniform.' The commentary on the precepts is very clear. Now they all hang down to the elbows, don't they know that every step exceeds the ritual and offends auspiciousness? Now, according to the Record of Spiritual Response, as shown by the devas, those that have been established four times, the world is mostly confused and attached to, so I will briefly quote it below.' It says: 'Initially, when the Buddha converted the five people, as well as the Kashyapa brothers, he established the wearing of the kasaya (袈裟, monastic robe), with the sitting cloth on the left arm under the kasaya. Because the kings and ministers of the Western lands all wore white woolen fabrics draped over their left shoulders, the Buddha established that the corner of the robe should be placed on the arm to distinguish it from the laity (this is the first rule).' Later, the disciples seemed to gradually increase, and the young bhikshus (比丘, monks) were handsome and beautiful, and when they entered the city to beg for food, they were often loved by women. Therefore, it was established that the corner of the robe should be placed behind the shoulder, and to prevent it from being blown by the wind, it should be weighed down with a nishidana (尼師壇, sitting cloth) (this is the second rule). Later, a bhikshu was questioned by a heretic, saying: 'Since the kasaya is precious and has great spiritual power, how can you put the cloth you sit on on top of it?' The bhikshu could not answer and reported this matter to the Buddha. Therefore, the Buddha established that the corner of the robe should still be placed on the left arm, and the sitting cloth should still be placed under the robe (this is the third rule). After that, the bhikshus wore their robes untidily, and the heretics ridiculed them, saying: 'The shape is like a dog, like an elephant's trunk.' Therefore, it was first established to install hooks and buttons on it, so that the corner of the robe reaches the left arm (reaching means 'to'), and is placed under the armpit, and must not be allowed to hang down as above (now it must be in accordance with this, it can be picked up and placed on the left shoulder, if it hangs down to the elbow, it is definitely judged to be illegal, and every step constitutes a sin. The old view is that it is correct to be on the left arm now, but it is not correct to let the pointed corner hang down).' The Meaning of Establishing the Bowl The Shi Chao quotes the Sanghika Vinaya, saying: 'The bowl is an implement for renunciants, and is not suitable for lay people to use.' The Ten Recitation Vinaya says: 'The bowl is the mark of the Buddhas as numerous as the sands of the Ganges, and must not be used maliciously.' The Samantapasadika says: 'The sages of the Three Vehicles all hold earthen bowls, beg for food to sustain their lives, and take the four seas as their home, hence they are called bhikshus.' The Madhyama Agama Sutra says: 'The bowl is also called the 'appropriate vessel'.' Speaking of the material of the bowl, the Vinaya says: 'There are two main types, clay and iron.' The Five-Part Vinaya
云。有用白銅缽者。佛言。此外道法。若畜得罪。佛自作缽壞以為后式。十誦律云。畜金銀木石等缽非法得罪。言色者。四分云。應熏作黑色赤色。律文廣有熏法素瓦白鐵油涂者。併爲非法。言量者。四分云。大受三斗。小受斗半。中品可知。此律姚秦時譯彼國用姬周之鬥。若準唐鬥。上缽受一斗。下者五升。乃至云。然則諸部定量雖無一指。然多三斗斗半為限。但此器名應器。須依教立律云。量腹而食度身而衣。取足而已。言通增減必準正教。
坐具教意
鈔引四分為身為衣為臥具故。制長佛二搩(吒革)手。廣一搩手半。廣長更增半搩手。諸部論搩不定。今依五分佛一搩手。長二尺。準唐尺則一尺六寸七分強。此用二尺為搩手。準姬周尺也。十誦云。新者二重。故者四重。伽論亦同。鼻柰耶云。新尼師壇。故者緣四邊以亂其色。若作者應安緣。五分須揲四角不揲則已。四分云。若減量作。若疊作兩重並得。十誦不應受單尼師壇。離宿吉羅。摩得伽云。離宿不須捨墮。非佛制故。亦不應離宿。記云。為身者恐坐地上有所損故。次為衣者。恐無所藉三衣易壞故。為臥具者。恐身不凈。污僧床榻故。
緇門警訓卷三終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第四
【現代漢語翻譯】 現代漢語譯本 關於缽。如果有人使用白銅缽，佛說：『這是外道的做法，如果擁有就會犯戒。』佛自己製作缽的殘片作為後來的樣式。《十誦律》說：『擁有金銀、木石等缽是不合法的，會犯戒。』關於顏色，《四分律》說：『應該熏製成黑色或紅色。』律文中廣泛記載了熏製的方法，素瓦、白鐵、油涂等都是不合法的。關於容量，《四分律》說：『大的可以容納三斗，小的可以容納斗半。』中等的容量可以推知。這部律是姚秦時期翻譯的，那時他們國家使用姬周的鬥。如果按照唐代的斗來衡量，上等的缽可以容納一斗，下等的缽可以容納五升。』乃至說：『這樣看來，各部的定量雖然沒有統一的標準，但大多以三斗或斗半為限。』但這種器皿的名字叫做『應器』（yìng qì，suitable vessel），必須依據教義來確定。《律》說：『量腹而食，度身而衣，取足夠即可。』關於增加或減少，必須以正確的教義為準。
坐具的教義
《鈔》引用《四分律》說，因為坐具是爲了身體、衣服和臥具而製作的，所以規定長度為佛的二搩（zhā gé，span）手，寬度為一搩手半。如果增加長度和寬度，則各增加半搩手。各部的論典中關於搩手的規定不一致。現在依據《五分律》，佛的一搩手長二尺，按照唐代的尺來衡量，則是一尺六寸七分多。這裡用二尺作為搩手，是按照姬周的尺來衡量的。《十誦律》說：『新的坐具是雙層的，舊的坐具是四層的。』《伽論》也相同。《鼻柰耶》說：『新的尼師壇（ní shī tán，sitting cloth），舊的要用雜亂的顏色來鑲邊。』如果製作坐具，應該安上邊緣。《五分律》說需要摺疊四個角，不折疊也可以。《四分律》說：『如果減少尺寸製作，或者疊成兩層都可以。』《十誦律》說不應該接受單層的尼師壇，離開住所會犯吉羅（jí luó，an offense）。《摩得伽》說：『離開住所不需要捨墮（shě duò，expiation），因為這不是佛制定的。』也不應該離開住所。《記》中說：『爲了身體，是恐怕坐在地上有所損傷；其次是爲了衣服，是恐怕沒有東西墊著，三衣容易損壞；作為臥具，是恐怕身體不乾淨，弄髒僧人的床榻。』
《緇門警訓》卷三 終 《大正藏》第 48 冊 No. 2023 《緇門警訓》
《緇門警訓》卷第四
【English Translation】 English version Regarding the alms bowl. If someone uses a white copper bowl, the Buddha said, 'This is a practice of non-Buddhists; possessing it is an offense.' The Buddha himself made fragments of a bowl as a model for later times. The Daśabhāṇavāra-vinaya says, 'Possessing bowls made of gold, silver, wood, stone, etc., is unlawful and an offense.' Regarding color, the Dharmaguptaka-vinaya says, 'It should be smoked to be black or red.' The Vinaya texts widely record the methods of smoking; plain tiles, white iron, and oil coating are all unlawful. Regarding capacity, the Dharmaguptaka-vinaya says, 'The large one can hold three dous (斗, a unit of dry measure), and the small one can hold one and a half dous.' The medium capacity can be inferred. This Vinaya was translated during the Yao Qin period, when their country used the dou of the Ji Zhou dynasty. If measured according to the dou of the Tang dynasty, the superior bowl can hold one dou, and the inferior one can hold five shengs (升, a smaller unit of dry measure).' It even says, 'Thus, although the quantitative standards of the various schools are not uniform, most are limited to three dous or one and a half dous.' But the name of this vessel is called 'suitable vessel' (yìng qì), and it must be determined according to the teachings. The Vinaya says, 'Measure your stomach to eat, measure your body to clothe yourself, and take only what is sufficient.' Regarding increasing or decreasing, it must be based on the correct teachings.
The Teachings on the Sitting Cloth
The Chao quotes the Dharmaguptaka-vinaya, saying that because the sitting cloth is made for the body, clothing, and bedding, it is stipulated that the length should be two zhā gé (搩革, spans) of the Buddha's hand, and the width should be one and a half zhā gé hands. If the length and width are increased, each should be increased by half a zhā gé hand. The regulations regarding zhā gé hands in the various schools' treatises are inconsistent. Now, according to the Mahīśāsaka-vinaya, one zhā gé hand of the Buddha is two chis (尺, a unit of length), which, measured according to the chi of the Tang dynasty, is one chi, six cun (寸, a smaller unit of length), and seven fen (分, an even smaller unit of length) plus a bit. Here, two chis are used as a zhā gé hand, which is measured according to the chi of the Ji Zhou dynasty. The Daśabhāṇavāra-vinaya says, 'The new sitting cloth is double-layered, and the old sitting cloth is four-layered.' The Gāthā-vinaya is the same. The Bainaiye says, 'For a new ni shī tán (尼師壇, sitting cloth), the old one should be edged with mixed colors.' If making a sitting cloth, the edges should be attached. The Mahīśāsaka-vinaya says that the four corners need to be folded; if not folded, that's okay. The Dharmaguptaka-vinaya says, 'If making it with reduced dimensions, or folding it into two layers, both are acceptable.' The Daśabhāṇavāra-vinaya says that one should not accept a single-layered ni shī tán; leaving the dwelling will incur a jí luó (吉羅, an offense). The Matrika says, 'Leaving the dwelling does not require shě duò (捨墮, expiation), because this is not established by the Buddha.' Nor should one leave the dwelling. The Record says, 'For the body, it is to prevent damage from sitting on the ground; secondly, for clothing, it is to prevent the three robes from being easily damaged without something to pad them; as bedding, it is to prevent the body from being unclean and soiling the monks' beds.'
End of Zimen Jingxun, Volume 3 Taisho Tripiṭaka, Volume 48, No. 2023, Zimen Jingxun
Zimen Jingxun, Volume 4
漉囊教意
鈔云。物雖輕小所為極大。出家慈濟厥意在此。今上品高行尚飲蟲水。況諸不肖焉可言哉。故律中為重蟲命。偏制飲用。二戒由事常現。有用者多數故也。記云。出家之人修慈為本。慈名與樂。無殺為先。物類雖微保命無異。此乃行慈之具。濟物之緣。大行由是而生。至道因茲而克。同儔負識勿以為輕。
引大教說凈以斥倚濫
資持引地持論云。菩薩先於一切所畜資具。為非凈故。以清凈心舍與十方諸佛菩薩。如比丘將現前衣物。舍與和尚阇黎等。涅槃云。雖聽受畜要須凈施。篤信檀越是也。今時講學專務利名。不恥五邪。多畜八穢。但隨浮俗。豈念聖言。自下壇場經多夏臘。至於凈法一未沾身。寧知日用所資無非穢物。箱囊所積並是犯財。慢法欺心自貽伊戚。學律者知而故犯。余宗者固不足言。誰知報逐心成。豈信果由種結。現見袈裟離體。當來鐵葉纏身。為人則生處貧窮衣裳垢穢。為畜則墮于不凈毛羽腥臊。況大小兩乘通名凈法。倘懷深信。豈憚奉行。故荊溪禪師輔行記云。有人言。凡諸所有非已物想。有益便用說凈何為。今問等非已財。何不任於四海。有益便用。何不直付兩田(悲敬二田)而閉之深房封于囊篋。實懷他想用必招愆(犯盜)忽謂已財仍違說凈。說凈而施。于
{ "translations": [ "現代漢語譯本\n\n漉囊教意\n\n鈔疏中說：『物品即使輕小，所起的作用卻非常大。出家人慈悲救濟的意義就在於此。』現在那些上品高行的僧人尚且飲用濾蟲后的水，更何況那些不賢之輩呢？所以在戒律中，殺害蟲類生命被視為重罪，因此特別制定了飲水濾蟲的規定。這兩條戒律因為經常需要用到而顯得重要，因為需要用到的人很多。律宗的著述中說：『出家之人修行以慈悲為根本。慈悲的含義是給予快樂，而無殺生是首要。即使是微小的生物，保護它們的生命與保護其他生命沒有區別。』這正是實行慈悲的工具，救濟萬物的因緣。偉大的德行由此而生，至高的道業因此而成就。同修們不要輕視這些。\n\n引用大乘教義說明清凈的必要，斥責倚仗權勢胡作非爲的現象\n\n《瑜伽師地持論》中說：『菩薩首先對於一切所擁有的資具，因為它們不是清凈的，所以以清凈心舍給十方諸佛菩薩，就像比丘將現前的衣物，舍給和尚、阿阇黎等。』《涅槃經》中說：『即使允許接受和擁有，也必須清凈地佈施。』這指的是虔誠的施主。現在有些講經說法的人，專門追求名利，不以五種邪命為恥，積蓄很多不清凈的財物，只是隨從世俗的潮流，哪裡還記得聖人的教誨？從登上講壇到經過很多年，對於清凈的佛法一點也沒有沾染到身上。哪裡知道每天所用的東西沒有不是污穢的？箱子和袋子里所積攢的都是違犯戒律得來的財物。輕慢佛法，欺騙自己的心，給自己留下禍患。學習戒律的人明知故犯，其他宗派的人更不用說了。誰知道報應隨著心念而形成，哪裡相信果報是由因緣所結成的？現在看到袈裟離開身體，將來就要被鐵葉纏身。做人就會生在貧窮的地方，衣裳污穢不堪；做畜生就會墮落到不乾淨的地方，毛羽腥臭。何況大小乘都共同提倡清凈的佛法，如果懷有深刻的信心，怎麼會害怕奉行呢？所以荊溪禪師在《輔行記》中說：『有人說，凡是所有的東西都作非己物想，有益處就用，說凈做什麼？』現在反問，既然等同於不是自己的財物，為什麼不任由四海的人使用？有益處就用，為什麼不直接交給悲田和敬田，卻把它們鎖在深房裡，封在囊匣里？如果心裡懷著據爲己有的想法，使用必定會招來過失（犯盜戒），如果仍然認為是自己的財物，那就違背了說凈的規定。說了凈之後再佈施，對於", "English version\n\nThe Teaching of the Filtered Water Bag\n\nThe commentary says: 'Although things are light and small, their effects are extremely great. The meaning of a renunciant's compassion and aid lies in this.' Now, even those monks of superior conduct still drink water filtered to remove insects, how much more so should those who are unworthy? Therefore, in the precepts, taking the life of insects is considered a serious offense, and thus the practice of filtering water for drinking is specifically prescribed. These two precepts are important because they are frequently needed, as many people need to use them. The writings of the Vinaya school say: 'For a renunciant, cultivating compassion is fundamental. The meaning of compassion is to give happiness, and non-killing is paramount. Even for tiny creatures, protecting their lives is no different from protecting other lives.' This is precisely the tool for practicing compassion, the cause for aiding all beings. Great virtue arises from this, and the supreme path is achieved because of this. Fellow practitioners, do not take these lightly.\n\nCiting the Great Vehicle teachings to explain the necessity of purity, rebuking the phenomenon of relying on power to act recklessly.\n\nThe Yogācārabhūmi-śāstra says: 'A Bodhisattva first, regarding all possessions, because they are not pure, gives them with a pure mind to all Buddhas and Bodhisattvas in the ten directions, just as a Bhikṣu gives his present clothing to his Upadhyaya (preceptor) and Acharya (teacher).' The Nirvana Sutra says: 'Even if acceptance and possession are allowed, they must be given purely.' This refers to devout donors. Now, some who lecture on the scriptures are solely pursuing fame and profit, not ashamed of the five wrong livelihoods, accumulating many impure possessions, merely following worldly trends, how can they remember the teachings of the sages? From the time they ascend the platform until many years have passed, they have not touched the pure Dharma at all. How can they know that everything they use daily is nothing but filth? What is accumulated in boxes and bags is all wealth obtained by violating the precepts. Disrespecting the Dharma, deceiving one's own mind, leaving oneself with misfortune. Those who study the precepts knowingly violate them, not to mention those of other schools. Who knows that retribution is formed by thoughts, how can they believe that consequences are formed by causes? Now seeing the kasaya (袈裟, monastic robe) leave the body, in the future one will be wrapped in iron leaves. As a human, one will be born in a poor place, with dirty and filthy clothes; as an animal, one will fall into an impure place, with smelly feathers. Moreover, both the Small and Great Vehicles commonly advocate pure Dharma, if one has deep faith, how can one be afraid to practice it? Therefore, Chan Master Jingxi said in the Fu Xing Ji: 'Someone says, regarding all possessions as not one's own, using them if they are beneficial, what is the point of purification?' Now I ask in return, since they are equivalent to not being one's own property, why not let the people of the four seas use them? If they are beneficial, why not give them directly to the bei tian (悲田, field of compassion) and jing tian (敬田, field of reverence), but lock them in deep rooms and seal them in bags? If one has the thought of possessing them as one's own, using them will surely bring about faults (violating the precept of stealing), if one still considers them one's own property, then one violates the rule of purification. After purification, then giving," "于" ] }
理何妨。任已執心後生倣傚。故知不說凈人。深乖佛意。兩乘不攝。三根不收。若此出家豈非虛喪於戲。
八財不凈長貪壞道
鈔云。一田宅園林。二種植生種。三貯積穀帛。四畜養人仆。五養系禽獸。六錢寶貴物。七氈褥釜鑊。八象金飾床及諸重物。此之八名經論及律盛列通數。顯過不應。又律經言。若有畜者非我弟子。五分亦云。必定不信我之法律。由此八種皆長貪。壞道污染梵行。有得穢果故。名不凈也。乃至云。律中在事小機意狹故。多開畜。又涅槃云。若諸弟子無人供須時世饑饉。飲食難得。為欲護持建立正法。我聽弟子受畜金銀車乘田宅穀米貿易所須。雖聽受畜。如是等物要須凈施。篤信檀越。記云。上明大乘機教俱急。下明小乘機教俱緩。律在事者違事故。輕則顯經宗。于理違理故。重小機意狹不堪故。開反上。大乘堪任故重。世人反謂小乘須戒。大教通方幾許誤哉。
勸廣開懷利隨道擁
僧網篇云。真誠出家者。怖四怨之多苦。厭三界之無常。辭六親之至愛。舍五欲之深著。良由虛妄之俗可棄。真實之道應歸。是宜開廓遠意除蕩鄙懷。不吝身財護持正法。況僧食十方普同彼取。自分理應隨喜。而人情忌愜用心不等。或有閉門限礙客僧者不亦蚩乎。鳴鐘本意豈其然哉。出家舍
{ "translations": [ "現代漢語譯本：有什麼道理可以阻礙呢？如果已經執著于自己的想法，後來的人就會效仿。所以說不供養出家人，就深深違背了佛陀的本意。既不能被聲聞乘和緣覺乘所攝受，也不能被上、中、下三根之人所接受。如果這樣出家，豈不是白白浪費了生命？可悲啊！", "", "八種不清凈的財物會增長貪慾，破壞修道的程序。", "", "《鈔》中說：一、田地住宅園林。二、種植的作物和種子。三、儲存的穀物和布帛。四、畜養的奴僕。五、飼養的禽獸。六、錢財寶物。七、毛氈褥子和鍋釜。八、用金子裝飾的床以及各種重物。這八種財物，在經論和戒律中都有詳細列舉，普遍認為擁有這些是不應該的。而且戒律經典中說，如果有人畜養這些財物，就不是我的弟子。《五分律》也說，這樣的人必定不相信我的法律。因為這八種財物都會增長貪慾，破壞修道，污染清凈的行為，導致獲得污穢的果報，所以被稱為不清凈。甚至說，戒律中因為事情具體，根機狹小，所以多有開許畜養的情況。而《涅槃經》中說，如果各位弟子在沒有人供養，世道饑荒，飲食難以獲得的時候，爲了護持和建立正法，我允許弟子們接受和畜養金銀、車乘、田地住宅、穀米，用來進行貿易以獲取所需。雖然允許接受和畜養這些東西，但一定要清凈地佈施給篤信的施主。《記》中說，上面說明了大乘根機和教義都緊急，下面說明了小乘根機和教義都緩慢。戒律在於處理具體事務，違背了事情的本意。輕視顯經的宗旨，在道理上違背了道理。重視小乘根機，因為意念狹隘不堪重任，所以開許反過來。大乘根機堪能勝任所以重視。世人反而認為小乘需要戒律，大乘教義通達方便，這是多麼大的誤解啊！", "", "勸導大家敞開心懷，利益眾生，隨順正道。", "", "《僧網篇》中說：真正發心出家的人，是害怕四種怨敵帶來的諸多痛苦，厭惡三界的無常，辭別六親的深厚愛戀，捨棄五欲的深深執著。正是因為虛妄的世俗可以捨棄，真實的正道應該歸依。所以應該開闊遠大的心胸，去除鄙陋的念頭，不吝惜身命和財物，護持正法。何況僧人的食物來自十方供養，普遍相同，拿取自己應得的部分理應隨喜。但是人們的情感卻常常忌妒不滿，用心不平等。有的人甚至閉門謝客，限制外來的僧人，這難道不是可恥的嗎？敲鐘的本意難道是這樣嗎？出家就是爲了捨棄" ], "english_translations": [ "English version: What reason could there be to obstruct it? If one is already attached to their own ideas, later people will imitate them. Therefore, to say that one should not support pure individuals (凈人, jìng rén - lay attendants who serve monks), deeply contradicts the Buddha's intention. It cannot be encompassed by the Two Vehicles (兩乘, liǎng chéng - Śrāvakayāna and Pratyekabuddhayāna), nor can it gather in the three kinds of faculties (三根, sān gēn - superior, middling, and inferior faculties). If one were to renounce the world in this way, wouldn't it be a futile waste of life? Alas!", "", "The eight impure possessions increase greed and destroy the path.", "", "The commentary (鈔, chāo) says: 1. Fields, residences, gardens, and forests. 2. Planted crops and seeds. 3. Stored grains and silks. 4. Reared servants. 5. Raised birds and beasts. 6. Money, treasures, and valuable objects. 7. Felt mats and cooking pots. 8. Beds adorned with gold and other heavy objects. These eight are listed extensively in the sutras, treatises, and Vinaya, universally enumerated to show the faults of possessing them. Moreover, the Vinaya sutras say that if someone possesses these, they are not my disciples. The Five-Part Vinaya (五分律, Wǔ fēn lǜ) also says that such a person certainly does not believe in my laws. Because these eight things all increase greed, destroy the path, and defile pure conduct, leading to the attainment of impure results, they are called impure. It even says that because the Vinaya deals with specific matters and has a narrow scope, it often allows for possession. Furthermore, the Nirvana Sutra (涅槃經, Niè pán jīng) says that if the disciples have no one to provide for them, and there is famine and food is difficult to obtain, then in order to protect and establish the Dharma, I allow the disciples to receive and possess gold, silver, vehicles, fields, residences, grains, and rice for trading to obtain necessities. Although it allows receiving and possessing these things, they must be purely given to faithful donors. The commentary (記, jì) says that the above explains that the Mahayana (大乘, Dà chéng) faculties and teachings are both urgent, while the below explains that the Śrāvakayāna (小乘, Xiǎo chéng) faculties and teachings are both slow. The Vinaya deals with specific matters and contradicts the original intent. It belittles the principles of the sutras and contradicts reason. It values the Śrāvakayāna faculties because they are narrow-minded and incapable, so it allows the opposite. The Mahayana faculties are capable, so it values them. People mistakenly think that the Śrāvakayāna requires precepts, while the Mahayana teachings are universally expedient. How much misunderstanding there is!", "", "Encourage a broad mind, benefit others, and follow the path.", "", "The Monk's Regulations (僧網篇, Sēng wǎng piān) says: Those who sincerely renounce the world are afraid of the many sufferings brought by the four enemies (四怨, sì yuàn - the four Māras),厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常,厭惡三界的無常
著尤不應爾。但以危脆之身。不能堅護正法。浮假之命不肯遠通。僧食違諸佛之教。損檀越之福。傷一時眾情。塞十方僧路。對謬後生所敗遠矣。改前迷而複道不亦善哉(慳食獨啖餓鬼之業是謂大迷)或問僧事有限外客無窮。以有限之食供無窮之僧。事必不立。答曰。此乃鄙俗之淺度瑣人之短懷。豈謂清智之深識達士之高見。夫四輩之供養。三寶之福田。猶天地之生長山海之受用。何有盡哉。故佛藏經言。當一心行道隨順法行。勿念衣食所須者。如來白毫相中一分。供諸一切出家弟子。亦不能盡。由此言之。勤修戒行至誠護法。由道得利以道通用。乃至云。俗教尚謂憂道不憂貧。況出家之士高超俗表。不憂護法而憂飲食。其失大甚也。
辯燒身指大小相違
資持云。義凈三藏寄歸傳。廣斥世人燒身然指。意謂菩薩大士之行。非出家比丘所宜。古來章記相傳引誡。講者寡聞用為口實。此由不知機有淺深。教分化制律明自殺。方便偷蘭燒指然香。違製得吉。梵網所制。若不燒身臂指非出家菩薩。犯輕垢罪。此蓋小機急於自行。期盡報以超生。大士專在利他。歷塵劫而弘濟。是以小律結其大過。大教嘆其深功。況大小兩教俱是聖言。一抑一揚豈容乖異。且經明出家菩薩。那云不許比丘(彼云捨身非沙門所為等)
【現代漢語翻譯】 現代漢語譯本： 這樣做是不應該的。只因爲這危脆的身體，不能堅決地守護正法；虛假的生命，不肯廣為流通佛法。僧人獨食違反了諸佛的教導，損害了施主的福報，傷害了一時大眾的情感，阻塞了十方僧眾的道路。對於謬誤的後輩來說，造成的損害就太大了。改正之前的迷惑，恢復正道，不也是很好嗎？（吝嗇食物，獨自享用，是餓鬼的行為，這真是大大的迷惑。） 有人問：僧人的事務是有限的，而外來的客人是無窮的。用有限的食物供養無窮的僧人，這件事必定不能成立。回答說：這是鄙俗之人的淺薄見識，心胸狹窄之人的短淺想法。哪裡能說是清明智慧之人的深刻認識，通達事理之人的高遠見解呢？四輩弟子的供養，三寶的福田，就像天地的生長，山海的受用，哪裡會有窮盡呢？所以《佛藏經》說：『應當一心修行，隨順佛法而行，不要擔心衣食的供給。如來眉間白毫相中的一分，供養所有出家的弟子，也不能用盡。』由此來說，勤奮修持戒律，至誠地護持佛法，通過佛道獲得利益，用佛道普遍利益眾生。甚至俗世的教導還說『只憂慮道義，不憂慮貧窮』，更何況出家的修行人，高超於世俗之上，不憂慮護持佛法，卻憂慮飲食，這過失就太大了。 辯論燒身燃指的大小乘相違之處 資持律師說：《義凈三藏寄歸傳》廣泛地批評世人燒身燃指的行為，意思是說菩薩大士的行為，不是出家比丘所適宜的。古來的章疏記載相傳引用告誡，講解的人很少聽聞，用作口頭的談資。這是因為不知道根機有深淺，教法分為化教和制教。《律藏》明文禁止自殺，方便法門中燒指燃香，雖然違背了戒律，卻能得到吉祥。《梵網經》所規定，如果不燒身臂指，就不是出家的菩薩，犯的是輕垢罪。這大概是小乘根機急於自己修行，期望盡此一生而超脫生死；大乘菩薩專注于利益他人，經歷無數劫而廣為救濟。因此小乘戒律認為這是大的過失，大乘教義讚歎這是深刻的功德。況且大小乘兩種教法都是聖人的言教，一個抑制，一個讚揚，怎麼能說是乖違差異呢？而且經典明明說出家菩薩可以這樣做，怎麼能說不允許比丘這樣做呢？（他們說捨身不是沙門所應該做的等等）
【English Translation】 English version: It is not appropriate to do so. It is only because of this fragile body that one cannot firmly protect the True Dharma; the false life is unwilling to widely circulate the Dharma. Monks eating alone violates the teachings of all Buddhas, harms the blessings of donors, hurts the feelings of the masses at one time, and blocks the path of monks in the ten directions. For the misguided younger generation, the damage caused is too great. Isn't it good to correct the previous confusion and return to the right path? (Being stingy with food and enjoying it alone is the behavior of a hungry ghost, which is truly a great delusion.) Someone asked: The affairs of monks are limited, but the number of outside guests is infinite. Using limited food to support infinite monks, this matter will definitely not be established. The answer is: This is the shallow view of vulgar people, the short-sighted thinking of narrow-minded people. How can it be said to be the profound understanding of clear-minded and wise people, and the far-sighted views of those who understand the principles? The offerings of the four types of disciples, the field of blessings of the Three Jewels (Buddha, Dharma, Sangha), are like the growth of heaven and earth, and the enjoyment of mountains and seas, how can there be an end? Therefore, the Buddha-pitaka Sutra says: 'One should practice diligently with one mind, follow the Dharma, and not worry about the supply of clothing and food. One part of the white hair mark between the eyebrows of the Tathagata (Thus Come One, Buddha's epithet) , if offered to all ordained disciples, cannot be exhausted.' From this, it can be said that diligently cultivating precepts, sincerely protecting the Dharma, obtaining benefits through the Dharma, and universally benefiting sentient beings with the Dharma. Even secular teachings say, 'Worry only about the Dao (the Way, Dharma), not about poverty,' how much more so should ordained practitioners, who are superior to the secular world, not worry about protecting the Dharma, but worry about food and drink? This fault is too great. Debate on the Contradiction Between Mahayana (Great Vehicle) and Hinayana (Small Vehicle) Regarding Burning the Body and Burning Fingers Vinaya Master (Master of Discipline) Zichi said: Yijing Tripitaka's (a famous translator monk) A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago widely criticizes the behavior of people burning their bodies and burning their fingers, meaning that the behavior of Bodhisattvas (enlightenment being) is not suitable for ordained bhikkhus (monks). Ancient commentaries have passed down warnings, and lecturers rarely hear about them, using them as mere talking points. This is because they do not know that the capacity of beings has depths, and the teachings are divided into transformative and restrictive. The Vinaya (monastic discipline) clearly prohibits suicide, but in expedient methods, burning fingers and burning incense, although violating the precepts, can bring auspiciousness. The Brahma Net Sutra stipulates that if one does not burn their body, arms, or fingers, they are not an ordained Bodhisattva, and commit a minor offense. This is probably because the Hinayana (Small Vehicle) capacity is eager to cultivate oneself, hoping to transcend birth and death in this lifetime; Mahayana Bodhisattvas (Great Vehicle) focus on benefiting others, and widely relieve suffering through countless kalpas (eons). Therefore, Hinayana (Small Vehicle) precepts consider this a great fault, while Mahayana (Great Vehicle) teachings praise it as profound merit. Moreover, both Mahayana (Great Vehicle) and Hinayana (Small Vehicle) teachings are the words of the sages, one suppressing and one praising, how can they be said to be contradictory? Moreover, the scriptures clearly state that ordained Bodhisattvas (enlightenment being) can do this, how can it be said that bhikkhus (monks) are not allowed to do so? (They say that sacrificing the body is not something that shramanas (ascetics) should do, etc.)
傳列苦行遺身豈是專存通俗(彼云經中所明事存通俗)荊溪所謂依小不燒則易。依大燒之則難。保命貪生物情皆爾。今以義判且為三例。一若本白衣不在言限。或全不受戒。依此經中足指供養勝施國城。若依梵網直受大戒順體奉持。然之彌善。二若單受小戒位局比丘。不燒則順本成持。燒之則依篇結犯。三若兼受大戒名出家菩薩。燒則成持。不燒則成犯。若先小后大。或先大后小。並從大判不犯律儀。若此以明粗分進否。豈得雷同一概頓斥為非。然有勇暴之夫。情存矯誑邀人利養。規世聲名故。壞法門。乃佛教之大賊。自殘形體。實儒宗之逆人。直是惡因終無善報。今時頗盛聾俗。豈知則義凈之誡。亦有取矣。
律制雜學以妨正業
鈔文云。五分云。為知若會等(知事差僧及法食會集等)學書不得為好廢業。不聽卜相及問他吉兇。四分開學誦文書。及學世論為伏外道。雜法中新學比丘開學演算法。十誦好作文頌莊嚴章句。是可怖畏不得作。毗尼母論佛言。吾教汝一句一偈。乃至後世應行者即行之。不應行者亦莫行之。後世比丘所說亦爾。記云。以書算卜術俗典文頌。俱是世法非出家業。為因緣故時復開之。今時釋子名實俱喪。能書寫則稱為草聖。通俗典則自號文章。擇地則名為山水。卜術則呼為三命。豈意
【現代漢語翻譯】 現代漢語譯本： 以傳揚列苦行和遺棄身體的行為，難道是專門爲了迎合世俗的觀念嗎？（他們說經典中明明記載了迎合世俗的事情）荊溪大師所說的『依據小乘戒律不焚燒身體就容易做到，依據大乘戒律焚燒身體就難以做到』，保全性命和貪戀生命是人之常情。現在從義理上判斷，可以分為三種情況：第一種，如果原本是白衣（在家居士），不在戒律的限制之內，或者完全沒有受戒，那麼依據此經的說法，用足指供養的功德勝過用國城佈施。如果依據《梵網經》，直接受持大乘菩薩戒，順應身體奉行，焚燒身體就更好。第二種，如果只是單獨受持小乘戒律，身份是比丘，不焚燒身體就順應了原本的戒律，焚燒身體就觸犯了戒律。第三種，如果兼受大乘戒律，名為出家菩薩，焚燒身體就成就了持戒，不焚燒身體就構成了犯戒。如果是先受小乘戒后受大乘戒，或者先受大乘戒后受小乘戒，都按照大乘戒律來判斷，不構成違犯律儀。如果這樣來明確區分粗略的進退，怎麼能雷同地一概斥責為錯誤呢？然而，有一些勇猛暴烈的人，心懷虛假欺騙，爲了博取他人的供養，謀求世俗的名聲，故意破壞佛法，是佛教的大賊。自殘身體，實在是儒家的叛逆之人，這樣只會種下惡因，最終不會有善報。現在這種風氣頗為盛行，迷惑了世俗之人，難道他們不知道義凈大師的告誡，也有可取之處嗎？
律制禁止學習雜學，以免妨礙正業
《鈔》文中說，《五分律》中說，爲了瞭解齋會等事宜（瞭解知事僧的差遣以及法食齋會的聚集等），學習書法不可以因為愛好而荒廢正業。不允許占卜相面以及詢問他人的吉兇。《四分律》允許學習誦讀文書，以及學習世俗的理論，爲了降伏外道。雜法中，允許新學比丘學習演算法。《十誦律》說，喜歡寫作文章頌詞，用華麗的辭藻來裝飾語句，這是可怕的，不允許這樣做。《毗尼母論》中佛說：『我教你們一句一偈，乃至後世應該做的就做，不應該做的就不要做。後世比丘所說的也是如此。』《記》中說：用書法、算術、占卜、世俗典籍、文章頌詞，都是世俗的法，不是出家人的事業，因為某種因緣的緣故，有時可以開許。現在的釋迦弟子名不副實，能寫字就被稱為草書聖手，精通世俗典籍就自稱為文章大家，選擇住處就稱為山水，占卜算卦就稱為三命，這哪裡是他們的本意呢？
【English Translation】 English version: Is the propagation of ascetic practices and the abandonment of the body solely to cater to worldly views? (They say that the scriptures clearly record matters that cater to worldly customs.) As Master Jingxi said, 'According to the Hinayana precepts, it is easy not to burn the body; according to the Mahayana precepts, it is difficult to burn the body.' Preserving life and clinging to life are human nature. Now, judging from the perspective of righteousness, it can be divided into three situations: First, if one is originally a layman (在家居士), not bound by the precepts, or has not taken any precepts at all, then according to this sutra, the merit of offering with a toe surpasses the offering with a kingdom and city. If one follows the Brahma Net Sutra (梵網經) and directly receives the Mahayana Bodhisattva precepts, following the body and practicing accordingly, burning the body would be even better. Second, if one only takes the Hinayana precepts and is a bhikshu (比丘), not burning the body would be in accordance with the original precepts, while burning the body would violate the precepts. Third, if one takes both the Mahayana and Hinayana precepts and is called a monastic bodhisattva (菩薩), burning the body would accomplish upholding the precepts, while not burning the body would constitute a violation. If one takes the Hinayana precepts first and then the Mahayana precepts, or vice versa, it should be judged according to the Mahayana precepts, and it does not constitute a violation of the monastic rules. If we clearly distinguish the subtle advances and retreats in this way, how can we uniformly condemn them all as wrong? However, there are some brave and violent people who harbor falsehood and deception, seeking offerings from others and pursuing worldly fame, deliberately destroying the Dharma (佛法), and are the great thieves of Buddhism. Self-mutilation is truly a rebellious act against Confucianism, and it will only sow evil seeds and ultimately bring no good rewards. This trend is now quite prevalent, confusing worldly people. Do they not know that Master Yijing's admonition also has its merits?
The monastic rules prohibit learning miscellaneous subjects to avoid hindering the proper practice.
The commentary says, the Five-Part Vinaya (五分律) says, in order to understand matters such as zhaihui (齋會) (understanding the assignments of the zhishi monks (知事僧) and the gathering of food offerings), learning calligraphy should not be abandoned due to hobbies. It is not allowed to practice divination and fortune-telling or to inquire about the good or bad fortune of others. The Four-Part Vinaya (四分律) allows learning to recite documents and studying worldly theories in order to subdue external paths. Among miscellaneous practices, newly learning bhikshus (比丘) are allowed to learn arithmetic. The Ten Recitation Vinaya (十誦律) says that liking to write articles and poems, and using flowery language to decorate sentences, is terrible and not allowed. The Vinaya-matrika (毗尼母論) says, 'I teach you a sentence or a verse, and even in later generations, what should be done should be done, and what should not be done should not be done. The same applies to what bhikshus (比丘) say in later generations.' The commentary says: Using calligraphy, arithmetic, divination, worldly classics, articles, and poems are all worldly dharmas (法), not the business of monastics. Because of certain causes and conditions, it is sometimes permissible. The Shakya (釋迦) disciples of today are not worthy of the name. Those who can write are called masters of cursive script, those who are proficient in worldly classics call themselves great writers, those who choose residences call them landscapes, and those who practice divination call them the three fates. Where is their original intention?
舍家事佛隨順俗流之名。本圖厭世超升翻集生死之業。故智論云。學習外典如以刀割泥。泥無所成而刀自損。又如視日光令人眼暗。然往古高僧亦多異學。或精草隸。或善篇章。或醫術馳名。或陰陽顯譽。皆謂精窮傍涉余宗。無非志在護持助通佛化。故善戒云。若為論議破于邪見。若二分經一分外書。不犯四分開誦。此其意耳。今或沽名邀利附勢矜能。形廁方袍心染浮俗。畢身虛度。良可哀哉。
解行無實反輕戒律
資持云。十誦中律制比丘。五夏已前專精律部。若達持犯辦比丘事。然後乃可學習經論。今越次而學行既失序。入道無由。大聖呵責終非徒爾。又彼律云。佛見諸比丘不學毗尼。遂讚歎毗尼面前讚歎。波離持律第一。后諸上座長老比丘從波離學律也。今持才沾戒品。便乃聽教參禪。為僧行儀一無所曉。況復輕陵戒檢毀呰毗尼。貶學律為小乘。忽持戒為執相。於是荒迷塵俗肆恣兇頑嗜杯臠。自謂通方。行淫怒言稱達道。未窮聖旨錯解真乘。且戒必可輕。汝何登壇而受。律必可毀汝何削髮染衣。是則輕戒全是自輕。毀律還成自毀。妄情易習至道難聞。拔俗超群萬中無一。請詳聖訓能無從乎。
歸敬三寶興意
歸敬儀云。然則熏習日久取會無由。事須立敬設儀。開其信首之法。附情約相
【現代漢語翻譯】 現代漢語譯本： 捨棄世俗事務出家為僧，卻追隨世俗的潮流，只是徒有出家人的名號。本意是厭倦世俗，希望超脫昇華，反而聚集了更多生死的因緣。所以《大智度論》中說：『學習外道的典籍，就像用刀去切割泥土，泥土不會因此變成任何東西，反而刀刃會受損。』又像直視太陽的光芒，會使人的眼睛昏暗。然而，古代的高僧也有很多博學多才的人，有的精通草書隸書，有的擅長寫作文章，有的醫術高明而聞名，有的精通陰陽之術而顯赫。他們都認為，精通其他學問，廣泛涉獵其他宗派，無非是爲了護持佛法，幫助弘揚佛法。所以《善戒經》中說：『如果爲了辯論，破斥邪見，可以用二分佛經，一分外道的書籍。』不違反四分律的誦讀。這就是他們的本意。現在有些人沽名釣譽，依附權勢，自以為是，身穿僧袍，心中卻沾染著世俗的浮華，一生虛度，實在可悲啊。
解行不符，反而輕視戒律
《資持記》中說，《十誦律》中規定，比丘在出家后的前五年，要專心學習戒律，如果通達持戒和犯戒的規定，能夠處理比丘的事務，然後才可以學習經論。現在越過次第而學習，行為已經失去了秩序，入道的途徑也就沒有了。佛陀的呵責，終究不是沒有道理的。而且那部律中說，佛陀看到眾比丘不學習毗尼（Vinaya，戒律），於是讚歎毗尼，當面讚歎波離（Upali，持戒第一的弟子）。後來，各位上座長老比丘都向波離學習戒律。現在有些人只是稍微沾染了一些戒律的皮毛，就開始聽經學教，參禪打坐，對於僧人的行爲規範一無所知，更何況輕視戒律，詆譭毗尼，貶低學習戒律為小乘，忽視持戒為執著表相。於是，他們沉迷於世俗的塵埃，放縱兇惡頑劣的習性，嗜好酒肉，還自以為通達事理。把邪淫憤怒的言語，稱作通達了道。沒有窮盡佛法的真意，錯誤地理解了真乘的教義。如果戒律真的可以輕視，那你為何還要登上戒壇受戒？如果律法真的可以毀壞，那你為何還要剃髮染衣？這樣看來，輕視戒律完全是輕視自己，毀壞律法最終會毀壞自己。虛妄的情感容易學習，至高的佛道難以聽聞。想要脫離凡俗，超越眾人，一萬人中也難有一個。請詳細地思考佛陀的教誨，難道可以不聽從嗎？
歸敬三寶，發起敬意
《歸敬儀》中說，如果長期熏習，卻找不到入門的途徑，就必須建立恭敬之心，設定儀軌，開啟信仰的開端，依附情感，約定外在的形象。
【English Translation】 English version: Abandoning worldly affairs to become a monk, yet following the trends of the world, merely possessing the title of a monk. Originally intending to detest the world and hoping for transcendence and elevation, instead accumulating more causes and conditions for birth and death. Therefore, the Mahaprajnaparamita-sastra says: 'Studying external scriptures is like using a knife to cut mud; the mud will not be transformed into anything, and the knife will be damaged.' It is also like looking directly at the sunlight, which will darken one's eyes. However, many eminent monks of the past were also highly learned individuals, some proficient in cursive and clerical scripts, some skilled in writing essays, some renowned for their medical skills, and some well-versed in yin-yang techniques. They all believed that mastering other knowledge and extensively studying other schools was solely for the purpose of upholding the Dharma and assisting in propagating Buddhism. Therefore, the Shanjie Jing says: 'If it is for the sake of debate and refuting heretical views, one may use two parts of Buddhist scriptures and one part of external texts.' It does not violate the recitation of the four-part Vinaya. This is their intention. Nowadays, some people seek fame and profit, attach themselves to power, and are self-righteous, wearing monastic robes but with minds tainted by worldly frivolity, wasting their entire lives, which is truly lamentable.
Deeds and understanding do not match, and they despise the precepts instead.
The Zichiji says that the Ten Recitation Vinaya stipulates that a bhikshu (monk) should devote himself to the study of the Vinaya (discipline) for the first five years after ordination. If he understands the rules of upholding and violating the precepts and is capable of handling the affairs of a bhikshu, then he may study the sutras and treatises. Now, learning out of order, the practice has lost its sequence, and there is no way to enter the path. The Buddha's rebuke is not without reason. Moreover, that Vinaya says that when the Buddha saw that the bhikshus were not studying the Vinaya, he praised the Vinaya and praised Upali (Upali, foremost in upholding the precepts) in person. Later, all the senior elder bhikshus learned the Vinaya from Upali. Now, some people only slightly touch the surface of the precepts and then listen to teachings and practice Chan meditation, knowing nothing about the conduct of monks, let alone despising the precepts, slandering the Vinaya, belittling the study of the precepts as Hinayana, and neglecting the upholding of the precepts as attachment to appearances. Therefore, they indulge in worldly dust, indulge in fierce and stubborn habits, and indulge in wine and meat, claiming to be well-versed in all aspects. They call lewd and angry words as attaining the Tao. They have not exhausted the true meaning of the Buddha's teachings and have misinterpreted the teachings of the True Vehicle. If the precepts can really be despised, then why did you ascend the altar to receive the precepts? If the Vinaya can really be destroyed, then why did you shave your head and dye your robes? In this way, despising the precepts is completely despising oneself, and destroying the Vinaya will eventually destroy oneself. False emotions are easy to learn, and the supreme Buddha-dharma is difficult to hear. It is difficult to find one in ten thousand who wants to break away from the mundane and surpass the crowd. Please consider the Buddha's teachings in detail, can you not follow them?
Returning and revering the Three Jewels, arousing reverence
The Guijingyi says that if one has been practicing for a long time but cannot find a way to enter, one must establish reverence, set up rituals, open the beginning of faith, attach to emotions, and agree on external forms.
顯于成化之功。然後肝膽塗地。形骸摧折。知宇宙之極尊。則敬逾天屬(天屬即父母也)曉教義之遠大。則道越常迷(即七略經史等)乃至云。小乘論云。敬者。以慚為體也。由我德薄前境尊高故。行敬也。今反無慚不恥深可笑也。大乘論云。由信及智故。敬于彼信故。非邪智故。興敬故。引誠教信智及慚敬之本矣。又引論云。歸依者回轉之語。由昔背正從邪流蕩生趣今佛出世興言極尊。遂即回彼邪心。轉從正道故也。於是乃立歸法有五等之差。始於背俗之初。終於入道之極。皆歸三寶以為心師之跡也。所師極矣。所為大矣。故增一阿含經云。無恭敬心於佛者。當生龍蛇中。以過去從中來。今猶無敬。多睡癡等斯為良證。大悲經云。佛過去時行菩薩道。見三寶舍利塔像。師僧父母耆年善友。外道諸仙沙門婆羅門。無不傾側謙下敬讓。由是報故。成佛已來山林人畜無不傾側以敬于佛。又俗禮云。毋不敬儼若思。安定辭。傲不可長。欲不可縱。志不可滿是也。
求歸三寶功益
敬儀云。是知初心後進必須憑師善友。今依止三寶常樂親近故。大智論云。若菩薩未入法位。遠離諸佛壞諸善根。沒在煩惱自不能度。安能度人。是故不應遠離諸佛。譬如嬰兒不離其母。行道不離糧食。熱時不離涼風。寒時不欲離火。度
【現代漢語翻譯】 現代漢語譯本：顯揚成化之功，然後肝腦塗地，形骸摧折。知曉宇宙最崇高的存在，那麼敬意超過對父母的孝敬（天屬即父母）。明白佛教教義的深遠廣大，那麼其道理超越世俗的迷惑（即七略經史等）。乃至小乘論典說：『敬，以慚愧為根本。因為我的德行淺薄，而對方的境界尊貴高尚，所以要行敬。』現在反而不知慚愧，實在可笑。大乘論典說：『因為有信心和智慧，所以敬重那些有信心的人。因為不是邪惡的智慧，所以要興起敬意。』這引出了以真誠的教導來建立信心、智慧以及慚愧和敬意的根本。又引用論典說：『歸依，是迴轉的意思。因為過去背離正道，追隨邪道，流浪于生死輪迴，現在佛陀出世，宣說最尊貴的道理，於是就迴轉那邪惡的心，轉而追隨正道。』因此才設立歸依法有五種等級的差別，從背離世俗的最初，到進入佛道的極致，都歸依三寶作為心中的老師的軌跡。所師從的對象是極其崇高的，所做的事情是極其偉大的。所以《增一阿含經》說：『對佛沒有恭敬心的人，將投生到龍蛇之中。因為過去世就是這樣來的，今生仍然沒有敬意，常常昏睡愚癡，這些都是真實的證據。』《大悲經》說：『佛陀在過去世行菩薩道時，見到三寶舍利塔像、師僧父母、年長的善友、外道諸仙、沙門婆羅門，沒有不傾身謙下，恭敬禮讓的。因為這樣的果報，成佛以來，山林人畜沒有不傾身以示對佛的敬意的。』又世俗禮儀說：『沒有不恭敬的，要莊重得好像在思考。』安定辭說：『傲慢不可滋長，慾望不可放縱，志向不可滿足。』說的就是這個道理。
求歸依三寶的功德利益
敬儀說：『由此可知，初發心的人和後進的修行者，必須依靠老師和善友。現在依止三寶，常常樂於親近。』《大智度論》說：『如果菩薩沒有進入法位，遠離諸佛，破壞各種善根，沉沒在煩惱中，自己都不能解脫，怎麼能度人呢？所以不應該遠離諸佛。譬如嬰兒不離開母親，行路不離開糧食，熱的時候不離開涼風，冷的時候不願離開火。』
【English Translation】 English version: Manifesting the merit of accomplishment, then spilling liver and gall on the ground, shattering the body. Knowing the utmost尊(zūn, supreme) of the universe, then reverence surpasses filial piety to parents (天屬(tiān shǔ), meaning parents). Understanding the profoundness of Buddhist teachings, then the doctrine transcends common delusions (i.e., the Seven Summaries of Classics and Histories, 七略經史(qī lüè jīng shǐ)). Even the 小乘(xiǎo shèng, Hinayana) treatises say: 'Reverence takes shame as its essence. Because my virtue is shallow and the state of the other is尊高(zūn gāo, noble and high), therefore, reverence is practiced.' Now, on the contrary, there is no shame, which is deeply laughable. The 大乘(dà shèng, Mahayana) treatises say: 'Because of faith and wisdom, reverence is given to those with faith. Because it is not邪智(xié zhì, evil wisdom), reverence arises.' This introduces the foundation of faith, wisdom, shame, and reverence through sincere teachings. Furthermore, the treatises say: '皈依(guī yī, refuge) is a term of turning back. Because in the past, one turned away from the right path and followed the wrong path, wandering in the cycle of birth and death, now the Buddha appears in the world, proclaiming the most尊(zūn, supreme) doctrine, thus turning back that evil mind and turning to follow the right path.' Therefore, five levels of difference are established in taking refuge in the Dharma, from the beginning of turning away from the mundane to the ultimate of entering the path, all taking refuge in the Three Jewels as the traces of the mind's teacher. What is learned is extremely尊(zūn, supreme), and what is done is extremely great. Therefore, the 《增一阿含經》(Zēng yī āhán jīng, Ekottara Agama Sutra) says: 'Those who have no reverence for the Buddha will be born among dragons and snakes. Because they came from that in the past, and still have no reverence in this life, often sleeping and being foolish, these are real proofs.' The 《大悲經》(Dà bēi jīng, Maha Karuna Sutra) says: 'When the Buddha practiced the Bodhisattva path in the past, seeing the relics and images of the Three Jewels, teachers, monks, parents, elderly good friends, heretical immortals, 沙門(shāmén, shramanas), and 婆羅門(póluómén, brahmins), none did not bow down humbly and respectfully yield. Because of this reward, since becoming a Buddha, mountains, forests, people, and animals have all bowed down to show reverence to the Buddha.' Furthermore, secular etiquette says: 'There is nothing that is not reverent, be solemn as if thinking.' 安(Ān) 定(dìng) says: 'Arrogance cannot be fostered, desires cannot be indulged, ambitions cannot be satisfied.' This is what it means.
Seeking the Merit and Benefits of Taking Refuge in the Three Jewels
《敬儀》(Jìng yí, Treatise on Reverence) says: 'It is known that those who initially aspire and those who progress later must rely on teachers and good friends. Now, relying on the Three Jewels, one is always happy to be close.' The 《大智度論》(Dà zhì dù lùn, Mahaprajnaparamita Shastra) says: 'If a Bodhisattva has not entered the position of Dharma, is far from the Buddhas, destroys all good roots, and is submerged in afflictions, unable to liberate oneself, how can one liberate others? Therefore, one should not be far from the Buddhas. It is like an infant not leaving its mother, walking not leaving food, not leaving cool wind in hot weather, and not wanting to leave fire in cold weather.'
水不離好船。病苦不離良醫。是故菩薩常不離佛。何以故。父母親友人天王等。不能益我度諸苦海。唯佛世尊令我出苦。是故常念不離諸佛。又如善生經云。若人受三自歸。所得果報不可窮盡。如四大寶藏。舉國人民七年之中運出不盡。受三歸者。其福過彼。不可稱計。又校量功德經云。四有洲中滿二乘果。有人盡形供養。乃至起塔不如男子女人作如是言。我某甲歸依佛法僧。所得功德不可思議。以諸福中三寶勝故。
列示三寶名相
歸敬儀云。然三寶為敬謁之尊。是以明其相狀行者云。歸命常住法身。所謂如來成就十力四無所畏。五眼六通。十八不共法。大慈大悲三念處等。一切種智無上調御。功德智慧微妙清凈。廣大如法界。究竟如虛空。安慰世間普覆一切。無障無礙無所分別。不可以智知。不可以識識。而能示現三十二相。八十種好。常舉右手安接眾生。放大光明除無明暗。百福莊嚴萬德圓滿。雨甘露雨轉正法輪。濟益眾生出生死海。是故號佛眾聖中尊無上法王。
十二部經(梵語一修多羅二祇夜三和伽那四伽陀五優陀那六尼陀那七阿波陀那八伊帝目多伽九阇陀伽十毗佛略十一阿浮達摩十二優波提舍唐言一契經二重頌三授記四孤起五無問六因緣七譬喻八本事九本生十方廣十一未曾有十二論議
)上中下善義味清凈。自然具足開現梵行。最上第一。度于彼岸甚深實相。平等大慧自性清凈。心行處滅言語道斷。而此正法境界無礙。為眾生說不違實義。由是無上出世良藥。彼滅眾生無始煩惱。
三乘凈僧所有三慧(聞思修也)是菩薩道。披弘誓鎧策精進馬。執忍辱弓放智慧箭。殺煩惱賊。直心深心。決定正趣無上。第一平等正道不離。唸佛念法念僧。受行諸佛一切言教。常以六度度諸眾生。常以四攝攝諸含識。為尊為導。為依為救。安置眾生佛菩提道。是故號僧法朋善友。常以方便利益世間。是良福田。真供養者。
三寶住持全由戒法
資持云。三寶四種一體理體就理而論。化相一種局據佛世。住持一位通被三時。功由戒力運載不絕故。如舟焉何以然耶。由佛法二寶並假。僧弘僧寶所存。非戒不立。如標宗中順則三寶住持。違則覆滅正法。又如華嚴云。具足受持威儀教法。能令三寶不斷等。
明理三寶功高歸之益大
歸敬儀云。由此三寶常住於世。不為世法之所凌慢。故稱寶也。如世珍寶為世所重。今此三寶為諸群生三乘七眾之所歸仰。故云正歸。若無專信雜事邪神。雖受歸戒不得聖法。故經云。歸依于佛者真名清信士。終不妄歸依其餘諸天神。斯何故耶。以真三寶性相常住。
【現代漢語翻譯】 現代漢語譯本：具有上等、中等、下等的善妙意義，清凈無染。自然具備並顯現清凈的修行。是最上、第一的，能夠度過到達彼岸的甚深實相。具有平等的大智慧，自性清凈。心念和行為的處所寂滅，言語的道路斷絕。而這正法的境界沒有阻礙，為眾生宣說不違背真實的意義。因此是無上出世的良藥，能夠滅除眾生無始以來的煩惱。
三乘（聲聞乘、緣覺乘、菩薩乘）清凈的僧眾所具有的三慧（聞、思、修），是菩薩道。披上弘揚誓願的鎧甲，策勵精進的駿馬，執持忍辱的弓箭，放出智慧的箭矢，殺滅煩惱的賊寇。以正直的心、深刻的心，決定正確地趨向無上、第一、平等的正道，不離唸佛、念法、念僧。接受並奉行諸佛的一切言教，常常以六度（佈施、持戒、忍辱、精進、禪定、智慧）度化眾生，常常以四攝（佈施、愛語、利行、同事）攝受一切有情識的眾生。作為尊者、導師，作為依靠、救護者，安置眾生於佛菩提道。因此被稱為僧寶是修法的朋友和善友，常常以方便法門利益世間，是良好的福田，是真正的供養對象。
三寶（佛寶、法寶、僧寶）的住持完全依靠戒法
《資持記》中說，三寶有四種：一體三寶、理體三寶，就理上來說是這樣；化相三寶，侷限於佛陀在世的時候；住持三寶，則貫通過去、現在、未來三時。這其中的功用，是依靠戒的力量來承載，使之不絕，就像舟船一樣。為什麼這麼說呢？因為佛寶和法寶都要假借僧寶來弘揚，僧寶的存在，沒有戒律就無法成立。就像《標宗》中所說，順從戒律，三寶就能住持；違背戒律，就會覆滅正法。又如《華嚴經》所說，具足受持威儀教法，能夠使三寶不斷絕等等。
明瞭理體三寶的功德高尚，最終歸於利益廣大
《歸敬儀》中說，由於這三寶常住在世間，不被世俗的法則所輕慢，所以稱為寶。就像世間的珍寶被世人所看重一樣，現在的三寶被眾多的眾生、三乘（聲聞乘、緣覺乘、菩薩乘）七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）所歸依仰慕，所以稱為正歸。如果沒有專一的信心，而雜以其他事務和邪神，即使受了歸依戒，也無法得到聖法。所以經中說：『歸依佛的人，才真正稱為清信士，最終不會胡亂歸依其他的諸天神。』這是什麼緣故呢？因為真正的三寶，其自性和相狀是恒常住世的。
【English Translation】 English version: Possessing superior, middling, and inferior virtuous meanings, pure and undefiled. Naturally endowed with and manifesting pure conduct. It is the supreme and foremost, capable of crossing over to the other shore of profound reality. Possessing equal great wisdom, with a self-nature that is pure. The realm where thoughts and actions cease, and the path of language is cut off. Yet, the realm of this true Dharma is without obstruction, speaking to sentient beings without contradicting the true meaning. Therefore, it is the unsurpassed, world-transcending good medicine, capable of extinguishing the beginningless afflictions of sentient beings.
The pure Sangha (community of monks and nuns) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) possessing the Three Wisdoms (hearing, thinking, and cultivating), is the Bodhisattva path. Donning the armor of vows to propagate the Dharma, urging on the horse of diligence, holding the bow of patience, and releasing the arrow of wisdom, slaying the thieves of affliction. With a straight mind and a profound mind, resolutely and correctly heading towards the unsurpassed, foremost, and equal right path, not departing from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha. Receiving and practicing all the teachings of all the Buddhas, constantly using the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) to liberate sentient beings, constantly using the Four Embracing Dharmas (dāna, priyavacana, arthakṛtya, samānārthatā) to gather all beings with consciousness. As the honored one, the guide, the refuge, and the savior, placing sentient beings on the path to Buddha's Bodhi. Therefore, the Sangha is called a Dharma friend and a good friend, constantly benefiting the world with skillful means, being a good field of merit, and a true object of offering.
The sustenance of the Three Jewels (Buddha, Dharma, Sangha) entirely relies on the precepts.
The 'Zichi Ji' states that there are four types of the Three Jewels: the One-Substance Three Jewels and the Principle-Substance Three Jewels, which are discussed in terms of principle; the Manifestation-Appearance Three Jewels, which are limited to the time when the Buddha was in the world; and the Sustaining Three Jewels, which encompass the three times of past, present, and future. The function of this relies on the power of the precepts to carry it on without interruption, like a boat. Why is this so? Because both the Buddha Jewel and the Dharma Jewel must rely on the Sangha Jewel to propagate them, and the existence of the Sangha cannot be established without precepts. As stated in the 'Biao Zong', if one follows the precepts, the Three Jewels will be sustained; if one violates the precepts, the true Dharma will be overthrown. Furthermore, as stated in the 'Avatamsaka Sutra', fully receiving and upholding the teachings of conduct and Dharma can ensure that the Three Jewels are not cut off, and so on.
Understanding the merit of the Principle-Substance Three Jewels is noble, ultimately returning to great benefit.
The 'Gui Jing Yi' states that because these Three Jewels constantly reside in the world and are not slighted by worldly laws, they are called Jewels. Just as worldly treasures are valued by the world, the current Three Jewels are relied upon and admired by numerous sentient beings, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Seven Assemblies (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā, upāsaka, upāsikā), so they are called Right Refuge. If one lacks dedicated faith and mixes in other affairs and evil spirits, even if one has taken the refuge precepts, one cannot obtain the sacred Dharma. Therefore, the sutra says: 'One who takes refuge in the Buddha is truly called a pure believer, and will ultimately not randomly take refuge in other gods.' What is the reason for this? Because the true Three Jewels, their nature and characteristics, are eternally abiding.
堪為物依。自余天帝身心苦惱。有為有漏無力無能。自救無暇。何能救物。唯出世寶有力能持。言歸依者。如憑王力得無侵害。今憑正寶威福無涯故。使神龍免金翅之誅。信士超夜叉之難。五種三歸皆歸此寶。或即名之同相三寶。由理通三世義盡十方。常住三寶此為至極。經云。若人得聞常住二字。是人生生不墮惡趣。斯何故耶。以知法佛本性常故。一時聞解熏本識心。業種既成凈信無失。況能立愿歸依奉為師範。固當累劫清勝義無陷沒。如經有人受三歸依。彌勒初會解脫生死。此乃出苦海之律梁。入佛法之階位。
住持三寶
住持三寶者。人能弘道萬載之所流慈。道假人弘三法於斯開位。遂使代代興樹處處傳弘。匪假僧揚佛法潛沒。至如漢武崇盛初聞佛名。既絕僧傳。開緒斯竭及顯宗開法遠訪身毒。致有迦竺來儀演布聲教。開物成務發信歸心。實假敷說之勞。誠資相狀之力。名僧寶也。所說名句表理為先。理非文言無由取悟。故得名教。說聽之緣。名法寶也。此理幽奧非聖莫知。聖雖云亡影像斯立。名佛寶也。但以群生福淺不及化源。薄有餘資猶逢遺法。此之三寶體是有為。具足漏染不足陳敬。然是理寶之所依持。有能遵重相從出有。如俗王使巡歷方隅。不以形徴故敬齊一。經云。如世有銀金為上寶。
【現代漢語翻譯】 現代漢語譯本：可以作為萬物所依賴的對象。其餘的天帝身心都充滿苦惱，因為他們是有為法、有漏法，沒有力量也沒有能力，自救都來不及，怎麼能救助其他事物呢？只有出世之寶（指佛法僧三寶）才有力量能夠護持。說『歸依』，就像憑藉國王的力量可以免受侵害一樣，現在憑藉正寶（指佛法僧三寶）的威德和福報是無邊無際的，所以能使神龍免受金翅鳥的誅殺，使信徒超越夜叉的災難。五種三歸（五種不同的歸依方式）最終都歸於此寶。或者就稱之為同相三寶，因為從理上來說，它貫通三世，從意義上來說，它遍及十方。常住三寶是至高無上的。經中說：『如果有人聽聞『常住』二字，這個人世世代代都不會墮入惡趣。』這是什麼原因呢？因為他知道了法佛的本性是常住的，一時聽聞理解，就能熏習到根本的識心，業的種子一旦形成，清凈的信心就不會失去。更何況能夠立下誓願，歸依佛法僧，奉之為師範，必定會在無數劫中保持清凈和殊勝，不會陷入沉淪。如經中所說，有人受持三歸依，彌勒菩薩初次說法時就能解脫生死。這是脫離苦海的橋樑，進入佛法的階梯。
住持三寶
住持三寶是指，人能夠弘揚佛道，使佛法流傳萬世；佛道憑藉人來弘揚，使佛法得以確立。於是使得佛法代代興盛，處處弘揚。如果沒有僧人弘揚，佛法就會潛藏隱沒。例如漢武帝時期崇尚佛法，最初聽聞佛的名號，但因為沒有僧人傳授，佛法的開端就此斷絕。等到漢明帝時期開始弘揚佛法，派遣使者到遙遠的印度去求法，才有了迦葉摩騰和竺法蘭來到中國，宣揚佛法。開啟民智，成就事業，使人發心歸信，實在是因為僧人敷揚解說的功勞，確實依靠了僧人的形象和力量。這就是僧寶。僧人所說的名句，表達的道理是第一位的，如果沒有文字語言，就沒有辦法領悟道理，所以才有了教法。說法和聽法的因緣，就是法寶。這個道理幽深奧妙，不是聖人就無法知曉。聖人雖然已經去世，但他們的影像依然存在，這就是佛寶。只是因為眾生福報淺薄，無法直接接受佛法的源頭，只有少許剩餘的福報，才能遇到遺留下來的佛法。這住持三寶的本體是有為法，具備了有漏和染污，不值得恭敬。然而它是理體三寶所依持的基礎，有人能夠遵從和重視它，就能從中出生。就像世俗的國王派遣使者巡視各地，人們不會因為使者的形象而有所區別，而是同樣恭敬。經中說，就像世間有白銀和黃金，黃金是最好的寶物。
【English Translation】 English version: It can be relied upon by all things. The remaining Devas (heavenly beings) are full of suffering in body and mind, because they are conditioned and defiled, without strength or ability. They don't even have time to save themselves, how can they save other things? Only the transcendent treasure (referring to the Three Jewels: Buddha, Dharma, Sangha) has the power to uphold. Saying 'taking refuge' is like relying on the king's power to avoid harm. Now, relying on the boundless power and blessings of the True Treasure (referring to the Three Jewels), it can save the dragons from the Garuda's (a mythical bird) execution and allow believers to overcome the Yaksha's (a type of spirit) difficulties. The five types of Three Refuges all ultimately return to this treasure. Or it can be called the Sameness-in-Essence Three Jewels, because in principle, it penetrates the three times (past, present, future), and in meaning, it pervades the ten directions. The Eternally Abiding Three Jewels are the ultimate. The Sutra says: 'If a person hears the two words 'Eternally Abiding,' that person will not fall into the evil realms in life after life.' Why is this? Because he knows that the Dharma-Buddha's nature is eternal. Hearing and understanding even for a moment can imprint the fundamental consciousness. Once the seed of karma is formed, pure faith will not be lost. Moreover, if one can make a vow to take refuge in the Buddha, Dharma, and Sangha, and regard them as teachers, one will surely maintain purity and excellence for countless kalpas (eons) without falling into degradation. As the Sutra says, if someone takes the Three Refuges, they will be liberated from birth and death at Maitreya's (the future Buddha) first assembly. This is the bridge to escape the sea of suffering and the step to enter the Buddha-Dharma.
The Dwelling-in-the-World Three Jewels
The Dwelling-in-the-World Three Jewels refers to the fact that people can propagate the Buddha-Dharma, allowing it to be transmitted for ten thousand years; the Buddha-Dharma relies on people to propagate it, allowing the Dharma to be established. Thus, the Buddha-Dharma flourishes generation after generation and is propagated everywhere. Without the Sangha (monastic community) propagating it, the Buddha-Dharma would be hidden and submerged. For example, during the reign of Emperor Wu of the Han Dynasty, Buddhism was revered, and the name of the Buddha was first heard, but because there were no monks to transmit it, the beginning of the Buddha-Dharma was cut off. Later, during the reign of Emperor Ming of the Han Dynasty, Buddhism began to be promoted, and envoys were sent to distant India to seek the Dharma, which led to Kasyapa Matanga and Dharmaraksha coming to China to propagate the Buddha-Dharma. Opening the minds of the people, accomplishing deeds, and causing people to develop faith and take refuge, was truly due to the labor of the Sangha in expounding and explaining, and indeed relied on the image and power of the Sangha. This is the Sangha Jewel. The phrases spoken by the Sangha, expressing the principles, are paramount. Without written language, there would be no way to understand the principles, so there is the Dharma. The conditions for speaking and listening to the Dharma are the Dharma Jewel. This principle is profound and subtle, and cannot be known without a sage. Although the sages have passed away, their images still exist, which is the Buddha Jewel. It is only because sentient beings have shallow blessings and cannot directly receive the source of the Buddha-Dharma, but only have a little remaining merit, that they can encounter the remaining Dharma. The substance of these Dwelling-in-the-World Three Jewels is conditioned, possessing defilements and imperfections, and is not worthy of reverence. However, it is the foundation upon which the Principle Three Jewels rely. If someone can follow and value it, they can be born from it. Just like a secular king sends envoys to inspect various regions, people will not differentiate based on the envoy's appearance, but will treat them with equal respect. The Sutra says, just as in the world there is silver and gold, gold is the best treasure.
無銀有鍮亦稱無價。故末三寶敬亦齊真。今不加敬更無尊重之方。投心何所起歸何寄。故當形敬靈儀心存真理。導緣設化義極於斯。經云。造像如麥獲福無量。以是法身之器也。論云。金木土石體是非情。以造像故。敬毀之人自獲罪福。莫不表顯法身。致令功用無極故。使有心行者。對此靈儀莫不涕泣橫流。不覺加敬。但以真形已謝。唯見遺蹤如臨清廟自然悲肅。舉目摧感如在不疑。今我亦爾。慈尊久謝唯留影像。導我幔幢是須傾屈接足而行禮敬如對真儀。而為說法。今不見聞。心由無信。何以知耶。但用心所擬三界尚成。豈此一堂頑癡不動。大論云。諸佛常放光說法眾生罪故。對面不見。是須一像既爾。余像例然。樹石山林隨相標立。導我心路無越聖儀。
化相三寶
化相三寶者。謂釋迦如來為佛寶也。所說滅諦為法寶也。先智苦盡為僧寶也。此化相三寶。或名別相體。是無常四相所遷滅。過千載但可追遠。用增翹敬。以賢劫中三佛已往。無我第四群生何依。長淪苦海解脫無路。是以能仁膺期出世。三祇修煉萬行功圓。纖瑕去而法性凝清。片善具而報化微妙。爾後上生兜率下降王宮。三十歲居道樹成佛。四十九年住世教化。說法三百五十度。宣演八萬四千門。王臣外護於四海九州。師僧內傳於人間天上
【現代漢語翻譯】 現代漢語譯本： 無銀之器，即使是黃銅，也可被視為無價之寶。因此，對於末世的三寶，也應像對待真佛一樣恭敬。如今若不加以恭敬，便沒有其他表達尊重的方式。心念的投向之處在哪裡開始，又將歸向何處呢？所以應當對外在的形象恭敬，內心則存有真理。引導因緣，設立教化，其意義就在於此。《經》中說：『建造佛像如同播種麥子，能獲得無量的福報。』因為佛像乃是法身的載體。《論》中說：『金、木、土、石本身並無情感，但因為被用來製造佛像，所以對佛像恭敬或毀壞的人，會各自獲得相應的罪過或福報。』這些無不彰顯了法身，從而使得功用無窮無盡。因此，讓有心修行的人，面對這些靈聖的儀容，無不熱淚盈眶，不由自主地加以恭敬。只是因為真正的佛身已經逝去，只能見到遺留下來的軌跡，如同來到清廟，自然會感到悲傷肅穆。舉目所見，令人感動，如同親身經歷一般，毫不懷疑。如今我也是這樣，慈悲的佛陀早已離去，只留下影像，引導我的幔幢，應當彎腰屈膝，以接足禮來表達敬意，如同面對真佛一般，併爲之說法。如今雖然無法親眼見到，親耳聽聞，但心中不應因此而失去信心。為何這樣說呢？只要用心念去構想，三界尚且可以形成，難道這小小的一座佛堂會頑固不化，毫無反應嗎？《大論》中說：『諸佛經常放出光明說法，但眾生因為罪業深重，所以即使面對面也無法看見。』既然一尊佛像如此，其他的佛像也應以此類推。樹木、石頭、山林，都可以根據其形態來作為象徵，引導我的心路，沒有超出聖賢的儀軌。
化相三寶
所謂的化相三寶，指的是釋迦如來為佛寶，他所說的滅諦為法寶，先覺者證得苦盡涅槃為僧寶。這化相三寶，又可稱為別相體，是受無常四相所遷滅的。經過千年之後，只能追憶往昔，用以增加敬意。因為賢劫中的三佛已經過去，沒有佛陀的我們這些眾生又將依靠誰呢？只能長久地沉淪在苦海之中，沒有解脫的道路。因此，能仁（釋迦牟尼佛的稱號）應時而出世，經過三大阿僧祇劫的修行，萬行功德圓滿。去除細微的瑕疵，法性凝結清凈；具備微小的善行，報身和化身都微妙無比。之後，上升到兜率天，又下降到王宮。三十歲時在菩提樹下成佛，四十九年住世教化，說法三百五十次，宣講八萬四千法門。國王大臣在外護持於四海九州，師僧在內傳揚於人間天上。
【English Translation】 English version: Even a valueless object like brass is considered priceless when used for a sacred purpose. Therefore, the Three Jewels of the Dharma in this degenerate age should be revered as if they were the true Buddha. If we do not show respect, there is no other way to express reverence. Where does the mind begin and where does it end? Therefore, we should respect the external form and cherish the truth in our hearts. Guiding conditions and establishing teachings, that is the ultimate meaning. The Sutra says, 'Building a Buddha image is like planting wheat, reaping immeasurable blessings,' because the Buddha image is the vessel of the Dharmakaya (Dharma body). The Treatise says, 'Gold, wood, earth, and stone are inanimate, but because they are used to create Buddha images, those who respect or destroy them will receive corresponding merit or demerit.' All of these manifest the Dharmakaya, thereby making its function limitless. Therefore, those who have a mind for practice, when facing these sacred images, cannot help but shed tears and pay homage involuntarily. It is only because the true form has passed away, and we can only see the traces left behind, that we feel sorrow and solemnity as if we were in a pure temple. What we see moves us, as if we were experiencing it ourselves, without any doubt. Now I am also like this. The compassionate Buddha has long since departed, leaving only the image to guide my canopy. I should bow down and prostrate myself, expressing reverence with the touching-feet-salutation, as if facing the true Buddha, and expound the Dharma for it. Although we cannot see or hear it now, we should not lose faith in our hearts. Why do I say this? If we can form the Three Realms with our thoughts, how can this small Buddha hall be stubborn and unresponsive? The Great Treatise says, 'The Buddhas constantly emit light and preach the Dharma, but sentient beings, because of their heavy karma, cannot see them even when face to face.' Since one Buddha image is like this, other Buddha images should be treated similarly. Trees, stones, and mountains can all be used as symbols according to their forms, guiding my mind without exceeding the precepts of the saints.
The Transformation Body Three Jewels
The so-called Transformation Body Three Jewels refer to Shakyamuni Tathagata (釋迦如來) as the Buddha Jewel, the Cessation of Suffering (滅諦) that he taught as the Dharma Jewel, and the enlightened ones who have attained the extinction of suffering (苦盡涅槃) as the Sangha Jewel. These Transformation Body Three Jewels, also known as the Distinctive Characteristics Body, are subject to the impermanent Four Characteristics (無常四相). After thousands of years, we can only recall the past to increase our reverence. Because the three Buddhas of the Bhadrakalpa (賢劫) have already passed, who will we sentient beings rely on without a Buddha? We can only sink into the sea of suffering for a long time, with no path to liberation. Therefore, the Able One (能仁, Shakyamuni Buddha) appeared in the world at the right time, cultivated for three great asamkhya kalpas (三大阿僧祇劫), and perfected the ten thousand practices. Removing subtle flaws, the Dharma nature congealed and became pure; possessing small good deeds, the Reward Body (報身) and Transformation Body (化身) became subtle and wonderful. Afterwards, he ascended to Tushita Heaven (兜率天) and descended to the royal palace. At the age of thirty, he attained Buddhahood under the Bodhi tree, and for forty-nine years he dwelt in the world, teaching and transforming, preaching the Dharma three hundred and fifty times, and expounding the eighty-four thousand Dharma gates. Kings and ministers externally protected him in the four seas and nine continents, and monks and nuns internally transmitted his teachings in the human and heavenly realms.
。利益廣大傳法難思故有偈云。
假使頂戴經塵劫。身為床坐遍三千。若不傳法度眾生。畢竟無能報恩者。
傳法有五
一受持 二看讀 三諷誦 四解說 五書寫
外護內護流傳。即佛法僧寶不斷也。
仁宗皇帝贊三寶文
贊佛
天上天下金仙世尊。一心十號四智三身。度脫五陰超逾六塵。 生靈歸敬所謂能仁。
贊法
萬法唯心心須至靜。由彼一心能生萬行。背覺為妄悟真則聖。 稽首法門昭然佛性。
贊僧
六度無懈四恩匪常。為人眼目助佛津樑。體潤一雨心熏眾香。 道無不在此土他方。
大慧禪師看經迴向文
某甲業力障魔神志錯亂。所歷根鈍自然想來。脫略混淆顛倒重疊。臨文徇意字誤句差。乖清濁之正音。泥解會之邪見。或事奪其志心不在經。問對起居斷絕隔越。久誦懈怠因事憤嗔。嚴潔或涉于垢塵。肅敬或成於瀆慢。身口服用之不凈。衣冠禮貌之弗恭。供不如儀處非其他。卷舒揉亂墜落污傷。種種不專不誠。大慚大懼。恭愿諸佛菩薩。法界虛空界一切聖眾。護法善神天龍等。慈悲憐憫懺滌罪愆。悉令誦經功德周圓畢遂。某甲迴向心願尚慮譯潤。或誤註解。或非傳授差殊音釋舛錯。校對仍改之失。書寫刊刻之訛。其師其人悉為懺
【現代漢語翻譯】 現代漢語譯本：利益廣大，傳法之事難以思議，所以有偈語說： 『假使頂戴經書，經歷無數劫，身體化為床座，遍滿三千大千世界，若不傳法度化眾生，終究無法報答佛恩。』 傳法有五種方式： 一、受持；二、看讀；三、諷誦；四、解說；五、書寫。 外護、內護，使佛法僧三寶得以流傳不斷。 仁宗皇帝讚頌三寶文： 贊佛： 天上天下，金仙世尊（Buddha，指釋迦牟尼佛）。一心十號（ten epithets of the Buddha），四智三身（three bodies of the Buddha）。度脫五陰（five aggregates） ，超越六塵（six sense objects）。 眾生歸依敬仰，這便是所謂的能仁（Shakyamuni，釋迦牟尼的稱號）。 贊法： 萬法唯心，心須達到至靜。由這顆心能生出萬行。背離覺悟就是虛妄，領悟真理便是聖賢。 稽首佛法之門，昭示著本有的佛性（Buddha-nature）。 贊僧： 六度（six perfections）沒有懈怠，四恩（four kinds of kindness）非常重要。作為眾生的眼目，輔助佛陀的津樑。 身體被一雨滋潤，心靈被眾香薰染。道無處不在，無論此土他方。 大慧禪師看經迴向文： 某甲（某某）因業力障礙，魔神擾亂心志，根器遲鈍，自然而然地產生想法。脫漏簡略，混淆顛倒，重複堆疊。臨文之時，順從己意，字句錯誤。違背清濁的正音，陷入錯誤的理解和邪見。或者因為事務奪取心志，心思不在經書上。問答起居，斷絕隔閡。長久誦讀後懈怠，因為事情而憤恨嗔怒。嚴謹清潔，或許沾染污垢。肅穆恭敬，或許變成褻瀆輕慢。身口使用不乾淨，衣冠禮貌不恭敬。供養不如法，處所不合適。卷舒揉亂，墜落污損。種種不專心不誠懇，深感慚愧和恐懼。恭敬地祈願諸佛菩薩，法界虛空界一切聖眾，護法善神天龍等，慈悲憐憫，懺悔洗滌罪過，使誦經的功德圓滿成就。某甲迴向心願，還擔心翻譯潤色，或者錯誤註解，或者並非師父傳授，音釋有差異錯誤。校對仍然有修改的缺失，書寫刊刻有訛誤。其師其人，都為此懺悔。
【English Translation】 English version: Because the benefits are vast and the transmission of the Dharma is inconceivable, there is a verse that says: 'Suppose one were to carry scriptures on their head for countless kalpas (aeons), and their body became a bed, covering three thousand great thousand worlds. If they do not transmit the Dharma to liberate sentient beings, they will ultimately be unable to repay the Buddha's kindness.' There are five ways to transmit the Dharma: 1. Receiving and upholding; 2. Reading; 3. Reciting; 4. Explaining; 5. Writing. External protection and internal protection ensure the continuous transmission of the Buddha, Dharma, and Sangha (Three Jewels). Emperor Renzong's Eulogy on the Three Jewels: Praising the Buddha: Above the heavens and below, the Golden Immortal, the World Honored One (Buddha, referring to Shakyamuni Buddha). One Mind with Ten Titles (ten epithets of the Buddha), Four Wisdoms and Three Bodies (three bodies of the Buddha). Liberating from the Five Skandhas (five aggregates), transcending the Six Dusts (six sense objects). Sentient beings return and revere, this is what is called Shakyamuni (Shakyamuni, an epithet of the Buddha). Praising the Dharma: All dharmas are mind-only, and the mind must reach perfect stillness. From this one mind, myriad practices can arise. Turning away from enlightenment is delusion, realizing the truth is sagehood. Bowing to the gate of the Dharma, revealing the inherent Buddha-nature (Buddha-nature). Praising the Sangha: The Six Perfections (six perfections) are without懈怠(xie dai, laxity), the Four Kinds of Kindness (four kinds of kindness) are extraordinary. Being the eyes of people, assisting the Buddha's ferry. The body is moistened by a single rain, the mind is perfumed by myriad fragrances. The Dao is everywhere, whether in this land or other lands. Dahui Chan Master's Dedication of Merit After Reading Sutras: So-and-so (某甲) due to the obstruction of karmic forces, the disturbance of demons, and dull faculties, naturally generates thoughts. Omitting and abbreviating, confusing and reversing, repeating and piling up. When facing the text, following one's own intentions, with errors in words and phrases. Violating the correct sounds of clear and turbid, falling into wrong understanding and heretical views. Or because affairs seize the mind, the mind is not on the sutras. Questions and answers, daily activities, cut off and separated. After reciting for a long time, becoming懈怠(xie dai, lax), becoming angry and resentful because of events. Being strict and clean, perhaps becoming contaminated with defilement. Being solemn and respectful, perhaps becoming disrespectful and negligent. The body and mouth are used impurely, clothing and manners are disrespectful. Offerings are not according to the proper rituals, the place is not suitable. Rolling and unfolding, crumpling and messing up, falling and staining. All kinds of lack of focus and sincerity, feeling great shame and fear. Respectfully praying that all Buddhas and Bodhisattvas, all the holy beings in the Dharma Realm and the Space Realm, Dharma-protecting good deities, dragons, etc., with compassion and pity, repent and cleanse sins, so that the merit of reciting sutras may be completely fulfilled. So-and-so dedicates the merit, still worrying about translation and polishing, or erroneous annotations, or not being transmitted by the teacher, with differences and errors in pronunciation and interpretation. Proofreading still has omissions in revisions, writing and printing have errors. The teacher and the person, all repent for this.
悔。仗佛神力使罪消除。常轉法輪起濟含識。
懶庵樞和尚語
佛誡羅睺羅頌云。十方世界諸眾生。唸唸已證善逝果。彼既丈夫我亦爾。何得自輕而退屈。六凡四聖同此一性。彼既如是我何不然。直須內外資熏一生取辦。更若悠悠過日。是誰之咎。古德云。此身不向今生度。更向何生度此身。
天臺智者大師云。何不絕語言置文字。破一微塵出大千經卷。一微塵者。眾生妄念也。大千經卷者。眾生佛性也。眾生佛性為妄念所覆。妄念若破則佛性現前。此老人為固執文字語言者。興此嘆也。此亦是金鎞刮膜之義。他日眼開方知得力。
楞嚴經云。云何賊人假我衣服裨販如來。造種種業。若不以戒攝心者。縱饒解齊佛祖。未免裨販如來。造種種業。況平平之人。清涼國師以十愿律身者。良有以也。戒以慎為義。又曰。洗心曰齋。防患曰戒。
四句偈
經中四句偈者。我相人相眾生相壽者相也。若有我相人相眾生相壽者相。則不能受持四句偈。若無我相人相眾生相壽者相則能受持四句偈。山野看來。人人皆能受持。知者萬中有一。何故如此。只為此經被他前塵蓋覆。不自覺知也。
示比丘忖己德行受食
忖己德行全缺應供者。德行全可以應供。德行缺則不可應供。今之比
丘或年三四十歲。或年五六十歲。未嘗一日不應供也。德行全耶。德行缺耶。所以云。學道不通理覆身還信施。長者八十一其樹不生耳。年齒既高園中蕈不生。教有明文。不可不信。若也一念回光。日消萬兩黃金。
示比丘慎勿放逸
增一阿含經云。眼以色為食。耳以聲為食。鼻以香為食。舌以味為食。身以觸為食。意以法為食。涅槃以無放逸為食。如今叢林中三八唸誦。鳴鐘集眾。維那白雲。眾等當勤精進如救頭然。但念無常慎勿放逸。此語與增一頗同。往往聞者以為常例。如風過樹略不餐采。佛祖之意遂成虛設矣。
菩薩三事無厭
智論云。菩薩唯有三事無厭。一者供養佛無厭。二者聞法無厭。三者供給僧無厭。今之學者雖未至菩薩地位。撥棄因果者或有之。更不究先聖之微言。殊不知即理而事即事而理。事理圓融法爾如是。故永明云。擬欲蛭嫌海量蜜掩日光乎。
戒定慧
戒定慧三學者。眾生自性本有之物。不因修證而得。非唯諸佛菩薩具足。一切凡夫悉皆具足。自性無善惡。無持亦無犯。是自性戒。自性無靜亂。無取亦無舍。是自性定。自性本無知而無所不知。是自性慧。諸佛菩薩知有故得受用。一切凡夫不知有故不得受用。知有不知有似乎少異。而戒定慧未嘗少異也
【現代漢語翻譯】 現代漢語譯本： 有人三十或四十歲，有人五十或六十歲，沒有一天不接受供養。他們的德行是圓滿還是有缺失呢？正如所說：『學道不通達真理，終究還是依賴信徒的佈施。』一位長者八十一歲，他的樹木不再生長果實。年紀已經很高，園中也不會再長出蘑菇。教義中有明確的說明，不可不信。如果能一念迴光返照，每天都能消除萬兩黃金（的罪業）。 開示比丘要謹慎，不要放逸 《增一阿含經》說：眼以色為食，耳以聲為食，鼻以香為食，舌以味為食，身以觸為食，意以法為食，涅槃以不放逸為食。現在叢林中每天三次八時念誦，鳴鐘集合大眾，維那（寺院中負責維持秩序的僧人）告誡說：『大眾應當勤奮精進，如同拯救自己的頭一樣。』只是唸誦無常，謹慎不要放逸。』這些話與《增一阿含經》頗為相似。但往往聽者只當做是尋常慣例，如同風吹過樹，略微拂過，並不在意。佛祖的教誨就這樣成了虛設。 菩薩的三種永不滿足 《智論》說：菩薩只有三件事不會感到滿足：一是供養佛（Buddha）不會滿足，二是聽聞佛法（Dharma）不會滿足，三是供給僧眾（Sangha）不會滿足。現在的學佛之人，即使還沒有達到菩薩（Bodhisattva）的地位，也有人拋棄因果（Karma）的。更不去探究先聖的精微教誨。卻不知道即理就是事，即事就是理，事理圓融，本來就是這樣。所以永明禪師說：『想要用螞蟥去嫌棄大海的容量，用蜂蜜去掩蓋太陽的光芒嗎？』 戒、定、慧 戒（Śīla）、定（Samādhi）、慧（Prajñā）三學，是眾生自性本來就有的東西，不是因為修行證悟才得到的。不僅僅是諸佛菩薩（Buddha and Bodhisattva）具足，一切凡夫都具足。自性沒有善惡，沒有持戒也沒有犯戒，這就是自性戒。自性沒有安靜也沒有散亂，沒有取也沒有舍，這就是自性定。自性本來沒有知卻又無所不知，這就是自性慧。諸佛菩薩知道有這些，所以能夠受用；一切凡夫不知道有這些，所以不能受用。知道有和不知道有，似乎只有少許差異，而戒、定、慧卻未曾有絲毫差異。
【English Translation】 English version: Some are thirty or forty years old, some are fifty or sixty years old, and not a day goes by that they don't receive offerings. Are their virtues complete or deficient? As it is said: 'Studying the Way without understanding the truth, ultimately one still relies on the alms of believers.' An elder is eighty-one years old, and his tree no longer bears fruit. Being of advanced age, mushrooms no longer grow in the garden. There are clear instructions in the teachings, which must be believed. If one can have a single thought of turning the light inward, one can eliminate ten thousand taels of gold (worth of karma) every day. Instructing the Bhikkhus to be Cautious and Not to be Negligent The Ekottara Agama Sutra says: The eye takes form as food, the ear takes sound as food, the nose takes fragrance as food, the tongue takes taste as food, the body takes touch as food, the mind takes Dharma as food, and Nirvana takes non-negligence as food. Now, in the monasteries, there are recitations three times a day at eight o'clock, the bell is rung to gather the assembly, and the Karmadana (the monastic officer in charge of order) admonishes: 'The assembly should diligently strive forward as if saving their own heads.' Just be mindful of impermanence and be careful not to be negligent.' These words are quite similar to the Ekottara Agama Sutra. But often those who hear them take them as mere routine, like the wind passing through the trees, barely touching them and not paying attention. The Buddha's intent thus becomes a mere formality. Three Things that Bodhisattvas Never Tire Of The Mahaprajnaparamita Sastra says: Bodhisattvas only have three things they never tire of: first, offering to the Buddha (Buddha) without tiring; second, hearing the Dharma (Dharma) without tiring; and third, providing for the Sangha (Sangha) without tiring. Present-day Buddhist practitioners, even if they have not reached the level of a Bodhisattva (Bodhisattva), some may abandon the law of cause and effect (Karma). They no longer investigate the subtle teachings of the ancient sages. They do not know that principle is practice, and practice is principle; principle and practice are perfectly integrated, and that is how it is by nature. Therefore, Yongming Yanshou said: 'Is it like wanting to use a leech to despise the ocean's capacity, or using honey to cover the sunlight?' Morality, Concentration, and Wisdom Morality (Śīla), Concentration (Samādhi), and Wisdom (Prajñā), the three learnings, are inherent in the nature of sentient beings, not obtained through cultivation and realization. Not only are they fully possessed by all Buddhas and Bodhisattvas (Buddha and Bodhisattva), but all ordinary beings also fully possess them. The self-nature has no good or evil, no upholding or violating precepts; this is self-nature morality. The self-nature has no stillness or disturbance, no taking or abandoning; this is self-nature concentration. The self-nature is originally without knowledge yet knows everything; this is self-nature wisdom. Buddhas and Bodhisattvas know that these exist, so they can benefit from them; all ordinary beings do not know that these exist, so they cannot benefit from them. Knowing and not knowing seem to be only slightly different, but morality, concentration, and wisdom have never been even slightly different.
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誡觀檀越四事從苦緣起出生法
終南山宣律師為弟子慈忍作
損害生命名苦業。筋骨斯盡名苦緣。經云。食者從耕種鋤刈收治。飏簸窖藏運輦舂磨。炊爨蒸煮。聊設供給奉送。又種菜造墻溉灌田園。營為醬酢。計一缽食出一缽汗。汗在皮肉即是其血。一食功力出於作者一缽之血。況復一生凡受幾食。始從耕種乃至入口。傷殺無數雜類小蟲。是以佛戒日受一食支援性命。寄過一生。衣服者養蠶殺繭。取柔織絡染浣裁縫。眾緣排程無量辛苦。計上下衣資凡殺幾蠶。出幾氣力。蠶繭入湯受幾痛苦。是故佛教著糞掃衣。障弊陋質。冀得修道。房舍者。從起立墻壁穿坑掘地。傷殺土蟲。斫伐材木傷林樹蟲。造磚瓦時殺泥水蟲。放火陶治殺柴草蟲。作人苦力施主費財。飲食眾緣勞損甚大。始成一房。是故行者依于冢樹草蓐自安。念食是苦節身而食。念衣殺命著糞掃衣。念房舍臥具從苦緣生。志樂頭陀三月一移。念四事難消少欲知足。經云。受檀越食如饑饉世食子肉想。受施主衣如熱鐵纏身。入房舍時如入鐵鑊。受床座時如熱鐵床。寧破此身猶如微塵。不以破戒之身受人供給。三塗苦報皆為愛衣貪食樂好房舍。若破戒因緣還償施主。或作奴婢鞭打驅策。或受畜生形披毛帶角。生償筋骨死還皮肉。負重力盡起而
復倒。虛受信施樂不足言。及償施主苦過萬倍。是故教汝知慚知愧。慎護後世莫破戒受施。名為凈心。
誡觀末法中校量心行法
凡夫解義皆因聽學。為知法人。身犯四重畜八不凈。財食啖俗饌無羞無恥。知而故犯。不畏後世。是故令汝校量心行。先凈禁戒後方聽經。汝用五誡得名凈心。古者大德講華嚴經。唯一卷疏。於後法師作三卷疏。今時講者十地一品。出十卷疏。各逞功能競顯華誦。文字浩博寄心無所。然文者當體即義。何須人語。今時愚人競求于名。不求於法。法尚不可著。何況著文字。法離文字言語斷故大集經云。經文是一。講者異說。各恃己見壞亂正法。天神瞋故三災俱起。以是因緣佛法淡薄。如一斛水解一升酪。看似酪色食即無味。諦思講論人情測佛。佛智境界豈人能測。如是審察名為凈心。
誡觀破戒僧尼不修出世法
僧尼破戒者。所謂畜養奴婢僮僕。牛驢車乘。田宅種植園林花果。金銀粟帛。屏風㲲被。好枕細席。箱匱盆甕。銅器槃碗。上好三衣。牙床坐褥。房舍退屋。廚庫碓磨。脂面藥酒。雜鮭醬酢。異種口味。王公貴重多人顧識。生緣富貴數過親舊。餉送弔問申訴衙府。身為眾首門徒強盛。講說相難好喜音樂。常居一寺評量僧事。迭相擯罰借問旱潦豐儉。盜賊水火毒
【現代漢語翻譯】 現代漢語譯本： 復又顛倒。虛假地接受信徒的佈施，還認為沒什麼大不了。等到償還施主時，所受的痛苦要超過萬倍。因此教導你們要知慚知愧，謹慎守護來世，不要破戒受施，這才能稱作『凈心』。
誡勉觀察末法時代衡量心行的方法
凡夫理解佛法義理，都是因為聽聞學習，就自以為是知法之人。身體卻犯著四重戒（殺、盜、淫、妄），蓄養八種不清凈之物。飲食方面，吃著世俗的食物，毫無羞恥之心，明知故犯，不畏懼來世的果報。因此，告誡你們要衡量自己的心行，先清凈自己的禁戒，然後才能聽經。你們用五戒來獲得『凈心』的名號。古時候的大德講解《華嚴經》，只有一卷疏解。後來的法師作了三卷疏解。現在講解的人，講《十地品》中的一品，就寫出十卷疏解。各自逞強，競相炫耀華麗的辭藻。文字浩瀚繁雜，卻寄託不了真心。然而，文字的本體就是義理，哪裡需要人來多嘴呢？現在的愚人，競相追求名聲，不追求佛法。佛法尚且不可執著，何況是文字呢？佛法是脫離文字，言語斷絕的。《大集經》說，經文是一樣的，但講解的人卻有不同的說法，各自堅持自己的見解，破壞擾亂正法。天神因此嗔怒，導致水、火、風三災同時發生。因為這樣的因緣，佛法變得淡薄，就像一斛水中溶解了一升酪，看起來像是酪的顏色，吃起來卻沒有味道。仔細思考那些講論，都是用人情來揣測佛意。佛的智慧境界，豈是凡人能夠測度的？像這樣審察，才能稱作『凈心』。
誡勉觀察破戒僧尼不修出世法
僧尼破戒的行為，包括畜養奴婢、僮僕，牛、驢、車乘，田地、住宅、種植園林、花果，金銀、穀物、布帛，屏風、毛毯、被子，好的枕頭、細席，箱子、櫃子、盆、甕，銅器、盤、碗，上好的三衣，牙床、坐墊，房舍、退屋，廚房、倉庫、碓磨，脂粉、藥物、酒，各種醃魚、醬、醋，奇異的口味。與王公貴族交往密切，很多人顧念認識，攀附富貴的因緣，超過了親戚朋友。互相饋贈、弔唁、申訴衙門。身為大眾的首領，門徒眾多而強盛。講說時互相為難，喜歡音樂。常年居住在一個寺廟裡，評判僧事。互相擯斥懲罰，打聽旱澇豐歉，盜賊、水火、毒藥。
【English Translation】 English version: Again, it's reversed. Falsely accepting the alms of believers, and thinking it's no big deal. When it comes to repaying the donors, the suffering will be more than ten thousand times greater. Therefore, I teach you to know shame and remorse, to carefully guard the next life, and not to break the precepts and receive alms. This is what is called 'pure mind'.
Admonition to Observe the Methods of Measuring Mind and Conduct in the Dharma-Ending Age
Ordinary people understand the meaning of the Dharma because of listening and learning, and then they think they are knowers of the Dharma. But their bodies commit the four major precepts (killing, stealing, sexual misconduct, and lying), and they keep the eight impure things. In terms of food and drink, they eat worldly food without any sense of shame, knowingly violating the precepts, and not fearing the consequences in the next life. Therefore, I admonish you to measure your own mind and conduct, first purify your precepts, and then listen to the scriptures. You use the five precepts to obtain the name of 'pure mind'. In ancient times, great virtuous ones lectured on the Avatamsaka Sutra (Flower Garland Sutra), with only one volume of commentary. Later Dharma masters wrote three volumes of commentary. Now, those who lecture, when lecturing on one chapter of the Ten Stages Chapter, write ten volumes of commentary. Each one shows off their abilities, competing to display flowery rhetoric. The words are vast and complex, but they cannot convey the true heart. However, the essence of the words is the meaning itself, so where is the need for people to add more words? Today's foolish people compete for fame, not for the Dharma. Even the Dharma should not be clung to, let alone words. The Dharma is detached from words, and speech is cut off. The Mahasamghata Sutra says that the sutra text is the same, but the lecturers have different interpretations, each insisting on their own views, destroying and disrupting the true Dharma. The heavenly gods are therefore angered, causing the three calamities of water, fire, and wind to occur simultaneously. Because of this cause and condition, the Buddha Dharma becomes diluted, like dissolving one sheng of cheese in one hu of water. It looks like the color of cheese, but it has no taste when eaten. Carefully consider those lectures, and they are all using human emotions to speculate on the Buddha's intentions. How can the Buddha's wisdom realm be measured by ordinary people? Examining in this way is called 'pure mind'.
Admonition to Observe Precept-Breaking Monks and Nuns Not Cultivating Transcendental Dharma
The actions of monks and nuns who break the precepts include raising slaves and servants, cattle, donkeys, carriages, fields, houses, planting gardens, flowers and fruits, gold, silver, grains, cloth, screens, blankets, quilts, good pillows, fine mats, boxes, cabinets, pots, urns, bronze utensils, plates, bowls, excellent three robes, ivory beds, cushions, houses, back houses, kitchens, warehouses, mortars, powders, medicines, wine, various pickled fish, sauces, vinegars, and exotic flavors. They associate closely with kings, dukes, and nobles, and many people care about and recognize them, clinging to the causes of wealth and nobility, surpassing relatives and friends. They give gifts, offer condolences, and appeal to the government. As leaders of the masses, their disciples are numerous and powerful. They make things difficult for each other when lecturing, and they like music. They live in the same temple year after year, judging monastic affairs. They mutually expel and punish each other, and they inquire about droughts, floods, good harvests, thieves, fires, and poisons.
獸之事。經過酒店市廛屠膾。獵射之家。親友婦女琴瑟詩賦。圍棋雙陸。讀外書典。高語大笑。嫌恨諍競。飲酒食肉。綾羅衣服。五色鮮明。勤剃鬚𩬊。爪利如鋒。畜八不凈財寶富足。於此等事貪求愛著。積聚不離名真破戒。經云。此等比丘名禿居士。名披袈裟賊。名禿獵師。名三塗人。名無羞人。名一闡提。名謗三寶。名害一切檀越眼目。名生死種子。名障聖道。遠離此等十種惡名。即為凈心。
誡觀六難自慶修道法
一者萬類之中人身難得。如提謂經說。今得人身難於龜木。二者雖得人身中國難生。此土即當邊地之中。具足大乘正法經律。三者雖有正法信樂復難。今隨力信不敢疑謗。四者人身難具。今受男形根無殘缺。相貌成就。五者雖具男形六根無缺。五欲纏染出家甚難。今得割愛出家修道。披著佛衣受佛凈戒。六者雖受禁戒隨戒甚難。汝可於戒律中尊重愛樂。慚愧慎護。於此六事若不觀察。即便放逸深障聖道。既超六難常應喜慶。難得已得得已莫失。如是思量名為凈心。
戒賢論師祈禱觀音文
聞性空持妙無比。思修頓入三摩地。無緣慈力赴群機。明月影臨千澗水。比丘某甲稽首歸命。大慈悲父觀世音菩薩。仰愿他心道眼無礙見聞。動大哀憐冥熏加被。一者愿某甲早斷漏結速證無生
【現代漢語翻譯】 現代漢語譯本： 關於獸類的事務。經過酒店、市場、店舖、屠宰場所。參與打獵射殺的活動。與親友婦女一同欣賞音樂、吟詩作賦。下圍棋、玩雙陸。閱讀外道書籍。高聲談笑。心懷嫌隙、怨恨、爭鬥。飲酒吃肉。穿著華麗的綾羅綢緞，顏色鮮艷。勤于剃鬚修剪毛髮，指甲鋒利如刀。蓄養八種不清凈的財物，財富充足。對於這些事情貪求愛戀，積聚不捨，名為真正破戒。經中說，這樣的比丘名為『禿頭居士』，名為『披著袈裟的賊』，名為『禿頭獵師』，名為『三塗之人』，名為『無羞恥之人』，名為『一闡提』（斷善根的人），名為『誹謗三寶』，名為『損害一切施主眼目』，名為『生死種子』，名為『障礙聖道』。遠離這十種惡名，就是凈心。
誡告觀察六種困難，自我慶幸修道之法：
一者，在萬類眾生之中，得到人身非常困難。如《提謂經》所說，今生得人身比烏龜遇到浮木還難。二者，即使得到人身，生在中國也很困難。此土（指現在所處的地方）相當於邊地之中，具足大乘正法經律。三者，即使有正法，產生信仰和喜樂也很困難。現在我隨自己的能力去信仰，不敢懷疑誹謗。四者，人身難以具足，現在我受男身，六根沒有殘缺，相貌也算成就。五者，即使具足男身，六根沒有殘缺，但要擺脫五欲的纏縛而出家非常困難。現在我得以割捨愛慾，出家修道，披上佛的衣服，受持佛的清凈戒律。六者，即使受了戒律，要隨順戒律也很困難。你應該在戒律中尊重愛樂，慚愧謹慎地守護。對於這六件事如果不去觀察，就會放縱自己，深深地障礙聖道。既然超越了這六種困難，就應該常常喜悅慶幸。難得的已經得到，得到了就不要失去。這樣思量，就叫做凈心。
戒賢論師（Śīlabhadra）祈禱觀音（Avalokiteśvara）文：
聞性空寂，持咒微妙無比。思維修習，頓然進入三摩地（Samādhi，禪定）。無緣大慈，應赴眾生根機。如明月之影，映臨千條澗水。比丘某甲稽首歸命。大慈悲父觀世音菩薩。仰愿菩薩他心道眼，無礙見聞。動發大哀憐憫，冥中熏習加被。一者，愿某甲早日斷除煩惱結縛，迅速證得無生之果。
【English Translation】 English version: Regarding matters of animals. Passing through hotels, markets, shops, and slaughterhouses. Participating in hunting and shooting activities. Enjoying music, composing poetry with relatives and women. Playing Weiqi (圍棋, Go) and Shuanglu (雙陸, backgammon). Reading non-Buddhist scriptures. Talking loudly and laughing. Harboring grudges, resentment, and disputes. Drinking alcohol and eating meat. Wearing luxurious silk and satin clothes with bright colors. Diligently shaving beards and trimming hair, with nails as sharp as knives. Accumulating eight kinds of impure wealth, being rich in possessions. Greedily seeking and being attached to these things, accumulating without letting go, is called truly breaking the precepts. The sutra says that such a Bhikṣu (比丘, monk) is called a 'bald-headed layman,' a 'thief wearing a Kāsāya (袈裟, monastic robe),' a 'bald-headed hunter,' a 'person of the three evil realms,' a 'shameless person,' an 'Icchantika (一闡提, one who has severed their roots of goodness),' a 'slanderer of the Three Jewels,' one who 'harms the eyes of all donors,' a 'seed of Saṃsāra (生死, cycle of birth and death),' and an 'obstacle to the Noble Path.' To be free from these ten evil names is to have a pure mind.
Admonishment to contemplate the six difficulties and rejoice in the practice of the Dharma:
First, among all kinds of beings, it is very difficult to obtain a human body. As the Tiwei Sutra says, obtaining a human body now is more difficult than a turtle encountering a floating piece of wood. Second, even if one obtains a human body, it is difficult to be born in China. This land (referring to the place where one is) is equivalent to being in the midst of border regions, possessing the complete Mahāyāna (大乘, Great Vehicle) Dharma scriptures and precepts. Third, even if there is the correct Dharma, it is difficult to generate faith and joy. Now I follow my ability to believe and dare not doubt or slander. Fourth, it is difficult for a human body to be complete; now I have received a male body, and my six senses are not defective, and my appearance is considered accomplished. Fifth, even if one has a complete male body and the six senses are not defective, it is very difficult to renounce the entanglements of the five desires and become a monk. Now I am able to renounce love and desire, become a monk, wear the Buddha's robes, and uphold the Buddha's pure precepts. Sixth, even if one has taken the precepts, it is very difficult to follow them. You should respect and love the precepts, and guard them with shame and caution. If you do not observe these six things, you will indulge yourself and deeply obstruct the Noble Path. Since you have overcome these six difficulties, you should always rejoice and be glad. What is difficult to obtain has already been obtained; do not lose what you have obtained. Thinking in this way is called a pure mind.
Śīlabhadra's (戒賢論師) prayer to Avalokiteśvara (觀音):
Hearing the nature of emptiness, holding the mantra is wonderfully incomparable. Through contemplation and practice, one suddenly enters Samādhi (三摩地, meditative absorption). Unconditional great compassion responds to the faculties of beings. Like the moon's reflection appearing in a thousand streams. Bhikṣu (比丘, monk) so-and-so bows down and takes refuge. Great compassionate father, Avalokiteśvara Bodhisattva (觀世音菩薩). I humbly pray that the Bodhisattva's mind-reading and divine eye may have unobstructed seeing and hearing. Arouse great compassion and pity, and secretly influence and bless me. First, may so-and-so quickly cut off the bonds of affliction and quickly attain the fruit of non-birth.
。三業圓明六根清凈。二者愿某甲一聞千悟獲大總持。具足辯才四無礙解。凡是聖教熏習其心。一歷耳根永無忘失。功德智慧莊嚴其身。根根塵塵周遍法界。三者愿某甲上求佛果下度群生。梵行早圓三輪空寂。直至成佛。于其中間捨身受身。常為男子隨佛出家。發菩提心。自利利他行愿無盡。然後愿我臨欲命終時。盡除一切諸障礙。而見彼佛阿彌陀。即得往生安樂剎。生彼國已滿諸大愿。足菩薩行。與諸眾生皆成佛道。
永嘉真覺禪師發願文
稽首圓滿遍知覺。寂靜平等本真源。相好嚴特非有無。 慧明普照微塵剎。稽首湛然真妙覺。 甚深十二修多羅。非文非字非言詮。一音隨類皆明瞭。 稽首清凈諸賢聖。十方和合應真僧。 執持禁戒無有違。振錫攜瓶利含識。卵生胎生及濕化。 有色無色想非想。非有非無想雜類。 六道輪迴不暫停。我今稽首歸三寶。 普為眾生髮道心。群生沉淪苦海中。愿因諸佛法僧力。 慈悲方便拔諸苦。不捨弘願濟含靈。 化力自在度無窮。恒沙眾產生正覺。
說此偈已。我復稽首歸依十方三世一切諸佛法僧前承三寶力。志心發願修無上菩提。契從今生至成正覺。中間決定勤求不退。未得道前身無橫病。壽不中夭。正命盡時不見惡相。無諸恐怖。不生顛倒。身無苦痛心不
【現代漢語翻譯】 現代漢語譯本 三者，愿某甲（此處指代發願者）三業（身、口、意）圓融光明，六根（眼、耳、鼻、舌、身、意）清凈。二者，愿某甲一聽聞佛法就能領悟，獲得總持（記憶和理解佛法的能力），具備雄辯的才能和四無礙解（義解、法解、辭解、樂說無礙），凡是聖教都能熏習其心，一經耳根永不忘失，功德和智慧莊嚴其身，根根塵塵周遍法界。 三者，愿某甲上求佛果，下度群生，清凈的修行早日圓滿，身、口、意三輪皆達到空寂的境界，直至成佛。在此期間，無論捨身受身，都能常為男子，跟隨佛陀出家，發起菩提心，自利利他，行愿無盡。然後，愿我臨終之時，盡除一切障礙，得見阿彌陀佛，即得往生安樂剎（極樂世界），生到極樂世界后，圓滿所有大愿，具足菩薩行，與所有眾生一同成就佛道。
永嘉真覺禪師發願文
稽首（頂禮）圓滿遍知覺（佛陀的智慧），寂靜平等本真源（涅槃的境界）。佛的相好莊嚴殊特，非有非無，智慧光明普照微塵般眾多的世界。 稽首湛然真妙覺（佛陀的覺悟），甚深十二部修多羅（佛經），非文字所能完全表達，也非言語所能詮釋，但佛陀能以一音隨眾生的根器而令其明瞭。 稽首清凈諸賢聖（菩薩和阿羅漢），十方和合的應真僧（證得真理的僧侶）。他們執持禁戒，沒有違犯，手持錫杖和缽，利益一切有情眾生。 無論是卵生、胎生、濕生、化生，有色、無色、有想、無想，非有想非無想等各類眾生，都在六道輪迴中不停流轉。我今稽首歸依三寶（佛、法、僧），普為眾生髮起菩提心。 眾生沉淪在痛苦的海洋中，愿憑藉諸佛、佛法和僧侶的力量，以慈悲和方便拔除他們的痛苦，不捨棄弘大的誓願，救濟一切有情眾生，以自在的化度之力，度化無量無邊的眾生，使他們成就正覺。
說完此偈后，我再次稽首歸依十方三世一切諸佛、佛法、僧侶，承蒙三寶的力量，真心發願修無上菩提，從今生直至成就正覺，中間決定勤奮精進，永不退轉。在未得道之前，身體沒有意外的疾病，壽命不會中途夭折，在壽命終盡時，不會見到惡相，沒有各種恐怖，不會產生顛倒的知見，身體沒有痛苦，內心不
【English Translation】 English version Thirdly, may Moujia (here referring to the person making the vow) have perfect and bright Three Karmas (body, speech, and mind), and pure Six Roots (eyes, ears, nose, tongue, body, and mind). Secondly, may Moujia understand upon hearing the Dharma, obtain Dharani (the ability to remember and understand the Dharma), possess eloquent talent and the Four Unobstructed Explanations (unobstructed explanation of meaning, Dharma, wording, and joyful speaking), may all sacred teachings influence his/her mind, and never be forgotten once they pass through the ears, may merits and wisdom adorn his/her body, and may each root and each dust pervade the Dharma Realm. Thirdly, may Moujia seek Buddhahood above and liberate sentient beings below, may pure practice be perfected early, and may the three wheels of body, speech, and mind reach the state of emptiness and stillness, until becoming a Buddha. During this time, whether relinquishing or receiving a body, may he/she always be a man, follow the Buddha to leave home, generate Bodhicitta, benefit oneself and others, and may vows and practices be endless. Then, may I, when approaching the end of life, eliminate all obstacles and see that Buddha Amitabha, and immediately be reborn in the Land of Bliss (Sukhavati), and after being born in that land, fulfill all great vows, complete the Bodhisattva practices, and together with all sentient beings, attain Buddhahood.
Yongjia Zhenjue Chan Master's Vow
I bow my head to the perfectly enlightened one (Buddha's wisdom), the source of stillness, equality, and original truth (the state of Nirvana). The Buddha's features and marks are solemn and unique, neither existent nor non-existent, and the light of wisdom illuminates worlds as numerous as dust particles. I bow my head to the serene and wonderful enlightenment (Buddha's enlightenment), the profound twelve-part Sutras (Buddhist scriptures), which cannot be fully expressed by words or explained by language, but the Buddha can use one sound to make them clear to all beings according to their capacities. I bow my head to the pure sages (Bodhisattvas and Arhats), the harmonious Sangha (community of monks) from the ten directions. They uphold the precepts without violation, carry a staff and bowl, and benefit all sentient beings. Whether born from eggs, wombs, moisture, or transformation, whether with form, without form, with thought, without thought, or neither with nor without thought, all kinds of beings are constantly revolving in the six realms of reincarnation. I now bow my head and take refuge in the Three Jewels (Buddha, Dharma, Sangha), and generate Bodhicitta for all sentient beings. Sentient beings are sinking in the sea of suffering, may the power of all Buddhas, the Dharma, and the Sangha, with compassion and skillful means, remove their suffering, not abandon the great vows, save all sentient beings, and with the power of free transformation, liberate countless sentient beings, so that they may attain perfect enlightenment.
After reciting this verse, I once again bow my head and take refuge in all Buddhas, the Dharma, and the Sangha of the ten directions and three times, relying on the power of the Three Jewels, sincerely vowing to cultivate unsurpassed Bodhi, from this life until the attainment of perfect enlightenment, and in the meantime, I will diligently strive and never retreat. Before attaining the Way, may my body be free from unexpected illnesses, may my life not be cut short, and when my life comes to an end, may I not see evil signs, may I be free from all terrors, may I not have inverted views, may my body be free from pain, and may my mind not be
散亂。正慧明瞭。不經中陰。不入地獄。畜生餓鬼。水陸空行。天魔外道。幽冥鬼神一切雜形。皆悉不受。長得人身聰明正直。不生惡國。不值惡王。不生邊地。不受貧苦。奴婢女形黃門二根。黃髮黑齒頑愚闇鈍。醜陋殘缺盲聾瘖啞。凡是可惡畢竟不生。出處中國正信家生。常得男身六根完具。端正香潔無諸垢穢。志意和雅身安心靜。不貪嗔癡三毒永斷。不造眾惡恒思諸善。不作王臣不為使命。不願榮飾安貧度世。少欲知足。不長畜積。衣食供身。不行偷盜。不殺眾生。不啖魚肉。敬愛含識。如我無異。性行柔軟。不求人過。不稱己。善不與物諍。怨親平等。不起分別。不生憎愛。他物不悕。自財不吝。不樂侵犯。恒懷質直。心不卒暴。常樂謙下。口無惡說。身無惡行。心不諂曲。三業清凈在處安隱。無諸障難。竊盜劫賊。王法牢獄枷杖鉤鎖。刀槍箭槊猛獸毒蟲。墮峰溺水火燒風飄。雷驚霹靂樹折巖頹。堂崩棟朽撾打怖畏。趁逐圍繞執捉繫縛。加誣譭謗橫注鉤牽。凡諸難事一切不受。惡鬼飛災天行毒癘。邪魔魍魎若河若海。崇山穹岳居止樹神。凡是靈祇聞我名者。見我形者。發菩提心。悉相覆護不相侵惱。晝夜安隱無諸驚懼。四大康強六根清凈。不染六塵心無亂想。不有昏滯不生斷見。不著空有遠離諸相。信奉能仁不
執己見。悟解明瞭生生修習。正慧堅固不被魔攝。大命終時安然快樂。捨身受身無有怨對。一切眾生同爲善友。所生之處值佛聞法。童真出家為僧和合。身身之服不離袈裟。食食之器不乖盂缽。道心堅固不生憍慢。敬重三寶常修梵行。親近明師隨善知識。深信正法勤行六度。讀誦大乘行道禮拜。妙味香花音聲讚唄。燈燭臺觀山海林泉。空中平地在間所有。微塵已上悉持供養。合集功德回助菩提。思惟了義志樂閑靜。清素寂默不愛喧擾。不樂群居常好獨處。一切無求專心定慧。六通具足化度眾生。隨心所愿自在無礙。萬行成就精妙無窮。正直圓明志成佛道。愿以此善根。普及十方界。上窮有頂。下極風輪。天上人間六道諸身。一切含識。我所有功德。悉與眾生共。盡于微塵劫。不惟一眾生。隨我有善根。普皆充薰飾。地獄中苦惱。南無佛法僧稱佛法僧名。愿皆蒙解脫餓鬼中苦惱。南無佛法僧稱佛法僧名。愿皆蒙解脫畜生中苦惱。南無佛法僧稱佛法僧名。愿皆蒙解脫天人阿修羅。恒沙諸含識八苦相煎迫。南無佛法僧。因我此善根普免諸纏縛。南無三世佛。南無修多羅菩薩聲聞僧微塵諸聖眾。不捨本慈悲攝受群生類。盡空諸含識歸依佛法僧。離苦出三塗。疾得超三界。各發菩提心。晝夜行般若。生生勤精進。常如救頭然。先
【現代漢語翻譯】 現代漢語譯本： 堅持自己的正確見解。通過不斷地學習和修行，領悟和理解真理，使正確的智慧變得堅定，不被邪魔所迷惑。在壽命終結時，安詳快樂地離世。捨棄舊的身體，接受新的身體，沒有怨恨和仇敵。視一切眾生為善良的朋友。所出生的任何地方都能遇到佛，聽聞佛法。以童真的身份出家，成為僧團的一員，和諧共處。身上的衣服始終不離袈裟。飲食的器具始終不離缽。修道的決心堅定，不產生驕傲和自滿。尊敬佛、法、僧三寶，經常修習清凈的德行。親近賢明的老師，跟隨善良的知識。深信正確的佛法，勤奮地修行佈施、持戒、忍辱、精進、禪定、智慧這六度。讀誦大乘經典，修行佛道，禮拜諸佛。用美妙的食物、香、花、音聲來讚美佛。用燈燭、高臺、觀堂、山海、樹林、泉水，以及空中、平地之間的一切，乃至微塵以上的所有事物，都用來供養諸佛。彙集所有的功德，迴向和幫助證得菩提。思考究竟的真理，立志喜愛閑靜的生活。生活清貧，內心寂靜，不喜歡喧鬧。不喜愛群居，常常喜歡獨自一人。對一切都沒有所求，專心致志地修習禪定和智慧。具備六種神通，教化和度脫眾生。隨心所愿，自在無礙。成就萬種德行，精妙無窮。正直圓融，立志成就佛道。愿以此善根，普及到十方世界。上至有頂天，下至風輪。天上、人間、六道中的一切眾生，一切有意識的生命。我所擁有的所有功德，都與眾生共同分享。直到微塵劫那樣漫長的時間，不捨棄任何一個眾生。愿所有與我有關的善根，都普遍地薰染和莊嚴他們。愿地獄中的苦惱眾生，稱念南無佛法僧（皈依佛、法、僧），都能得到解脫。愿餓鬼道的苦惱眾生，稱念南無佛法僧（皈依佛、法、僧），都能得到解脫。愿畜生道的苦惱眾生，稱念南無佛法僧（皈依佛、法、僧），都能得到解脫。愿天人、阿修羅，以及恒河沙數那樣多的眾生，擺脫八苦的煎熬。稱念南無佛法僧（皈依佛、法、僧），因為我的這些善根，普遍地免除各種束縛。皈依過去、現在、未來三世一切諸佛。皈依修多羅（Sutra，經），皈依菩薩（Bodhisattva，覺有情）、聲聞（Śrāvaka，聞法者）僧伽（Saṃgha，僧團）以及如微塵般眾多的聖眾。不捨棄根本的慈悲，攝受一切眾生。愿所有眾生都皈依佛法僧，脫離痛苦，脫離地獄、餓鬼、畜生三惡道，迅速超越欲界、色界、無色界三界。各自發起菩提心，日夜修行般若（Prajñā，智慧）。生生世世勤奮精進，常常像救頭上著火一樣緊迫。先...
【English Translation】 English version: Hold firm to your own correct views. Through continuous learning and practice, comprehend and understand the truth, making correct wisdom firm and unperturbed by demons. At the end of life, depart peacefully and happily. Abandon the old body and receive a new one, without resentment or enemies. Regard all sentient beings as good friends. Be born in places where you can encounter the Buddha and hear the Dharma. Renounce the world as a novice, becoming a member of the Saṃgha (monastic community), living in harmony. The robes on your body should always be the Kasaya (monastic robe). The utensils for eating should always be the bowl. The resolve to cultivate the path should be firm, without arrogance or conceit. Respect the Three Jewels (Buddha, Dharma, Saṃgha), and constantly cultivate pure conduct. Associate with wise teachers and follow good advisors. Deeply believe in the correct Dharma and diligently practice the Six Perfections (Pāramitās): Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), and Prajñā (wisdom). Recite the Mahāyāna (Great Vehicle) scriptures, practice the Buddha's path, and prostrate to the Buddhas. Use delicious food, incense, flowers, and sounds to praise the Buddha. Use lamps, high platforms, pavilions, mountains, seas, forests, springs, and everything in the sky and on the ground, even the smallest dust particle, to make offerings to the Buddhas. Gather all merits and dedicate them to helping attain Bodhi (enlightenment). Contemplate the ultimate truth and aspire to a life of quietude. Live a simple life, with a peaceful mind, and dislike noise. Do not enjoy living in groups, but often prefer to be alone. Have no desires for anything, and focus on cultivating meditation and wisdom. Possess the Six Supernatural Powers (Abhijñās) and teach and liberate sentient beings. Be free and unhindered, according to your heart's desire. Accomplish myriad virtues, which are exquisite and infinite. Be upright and complete, aspiring to achieve Buddhahood. May this merit be extended to all realms in the ten directions. Up to the highest heaven, and down to the wind wheel. May all sentient beings in the heavens, the human realm, and the six realms, all conscious beings, share in all the merits I possess. Until the time of countless kalpas (aeons), without abandoning a single sentient being. May all the good roots associated with me universally perfume and adorn them. May the suffering beings in hell, by reciting Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (Homage to the Buddha, Homage to the Dharma, Homage to the Sangha), be liberated. May the suffering beings in the realm of hungry ghosts, by reciting Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (Homage to the Buddha, Homage to the Dharma, Homage to the Sangha), be liberated. May the suffering beings in the animal realm, by reciting Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (Homage to the Buddha, Homage to the Dharma, Homage to the Sangha), be liberated. May the Devas (gods), humans, Asuras (demigods), and countless sentient beings, be freed from the torment of the eight sufferings. By reciting Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (Homage to the Buddha, Homage to the Dharma, Homage to the Sangha), may all be freed from all bonds through my merit. Take refuge in all the Buddhas of the past, present, and future. Take refuge in the Sutras (discourses of the Buddha), the Bodhisattvas (enlightenment beings), the Śrāvakas (listeners), the Saṃgha (community), and all the holy beings as numerous as dust particles. Do not abandon the fundamental compassion, and embrace all sentient beings. May all sentient beings take refuge in the Buddha, the Dharma, and the Saṃgha, escape suffering, escape the three evil realms (hell, hungry ghost, animal), and quickly transcend the three realms (desire, form, formless). May each generate the Bodhicitta (mind of enlightenment), practice Prajñā (wisdom) day and night. Be diligent and energetic in every lifetime, always as urgent as saving a head on fire. First...
得菩提時。誓願相度脫我行道禮拜。我誦經唸佛。我修戒定慧。南無佛法僧。普愿諸眾生悉皆成佛道。我等諸含識堅固求菩提。頂禮佛法僧。愿早成正覺。
隨州大洪山遂禪師禮華嚴經文
南無毗盧教主華藏慈尊。演寶偈之金文。布瑯函之玉軸。塵塵混入剎剎圓融。十兆九萬五千四十八字。一乘圓教大方廣佛華嚴經。若人慾了知三世一切佛。應觀法界性一切惟心造。常愿供養常恭敬七處九會佛菩薩。常愿證入常宣說五週四分華嚴經。常愿供養無休歇九十剎塵菩薩眾。常愿悟入常宣說大方廣佛華嚴經。伏願某甲生生世世在在處處。眼中常見如是經典。耳中常聞如是經典。口中常誦如是經典。手中常書如是經典。心中常悟如是經典。愿生生世世在在處處。常得親近華藏一切聖賢。常蒙華藏一切聖賢慈悲攝受。如經所說愿悉證明。愿如善財菩薩。愿如文殊師利菩薩。愿如彌勒菩薩。愿如普賢菩薩。愿如觀世音菩薩。愿如毗盧遮那佛。以此稱經功德。以此發願功德。愿與四恩三有法界一切眾生。消無始以來盡法界虛空界無量罪垢。愿與四恩三有法界一切眾生。解無始以來盡法界虛空界無量冤業。愿與四恩三有法界一切眾生。集無始以來盡法界虛空界無量福智。同遊華藏莊嚴海。同入菩提大道場。南無大方廣佛華嚴
【現代漢語翻譯】 現代漢語譯本 證得菩提時，我發誓愿，相互幫助，脫離苦海，踐行我行道禮拜的誓言。我誦讀經文，唸誦佛號，我修持戒律、禪定和智慧。皈依佛、法、僧三寶。普遍希望所有眾生都能成就佛道。我們這些有情眾生，堅定地尋求菩提。頂禮佛、法、僧三寶，愿早日成就正覺。
隨州大洪山遂禪師禮華嚴經文
皈依毗盧遮那佛（Vairocana Buddha，華藏世界的教主），華藏慈尊。演說寶偈的金字經文，鋪開瑯函的玉軸。微塵與微塵之間相互混入，剎土與剎土之間圓融無礙。十兆九萬五千四十八字，一乘圓教《大方廣佛華嚴經》。如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心所造。常常發願供養、常常恭敬七處九會（seven locations and nine assemblies）的佛菩薩。常常發願證入、常常宣說五週四分（five teachings and four beliefs）的《華嚴經》。常常發願供養沒有止息，九十剎塵（ninety kshatrīya dusts）的菩薩眾。常常發願領悟、常常宣說《大方廣佛華嚴經》。 伏願弟子某甲，生生世世，無論在何處，眼中常常看見這樣的經典，耳中常常聽聞這樣的經典，口中常常誦讀這樣的經典，手中常常書寫這樣的經典，心中常常領悟這樣的經典。愿生生世世，無論在何處，常常能夠親近華藏世界的一切聖賢，常常蒙受華藏世界的一切聖賢慈悲攝受。如經文所說，愿都能得到證明。愿如善財菩薩（Sudhana），愿如文殊師利菩薩（Manjusri），愿如彌勒菩薩（Maitreya），愿如普賢菩薩（Samantabhadra），愿如觀世音菩薩（Avalokiteśvara），愿如毗盧遮那佛（Vairocana Buddha）。 以此稱誦經文的功德，以此發願的功德，愿與四恩（父母恩、眾生恩、國家恩、三寶恩）三有（欲有、色有、無色有）法界一切眾生，消除無始以來遍及法界虛空界無量的罪業。愿與四恩三有法界一切眾生，化解無始以來遍及法界虛空界無量的冤業。愿與四恩三有法界一切眾生，積聚無始以來遍及法界虛空界無量的福德和智慧，一同遊歷華藏莊嚴海，一同進入菩提大道場。皈依《大方廣佛華嚴經》。
【English Translation】 English version Upon attaining Bodhi, I vow to mutually help and deliver those who practice the path of bowing in reverence. I recite scriptures and chant the Buddha's name. I cultivate precepts, concentration, and wisdom. I take refuge in the Buddha, the Dharma, and the Sangha. May all sentient beings universally attain Buddhahood. May we, all sentient beings, firmly seek Bodhi. We prostrate to the Buddha, the Dharma, and the Sangha, wishing to quickly achieve perfect enlightenment.
Chan Master Sui of Dahong Mountain in Suizhou pays homage to the Avatamsaka Sutra.
Homage to Vairocana Buddha (the teaching master of the Flower Adornment World), the compassionate Honored One of the Flower Treasury. Expounding the golden verses of precious gathas, unfolding the jade scrolls of the precious casket. Dust mingling with dust, realms interpenetrating realms in perfect harmony. Ten trillion, ninety-five thousand, four hundred and forty-eight words, the One Vehicle Perfect Teaching, the Great Expansive Buddha Flower Adornment Sutra. If one wishes to understand all Buddhas of the three times, one should contemplate the nature of the Dharma realm; everything is created by the mind. Constantly vowing to offer and constantly revering the Buddhas and Bodhisattvas of the seven locations and nine assemblies. Constantly vowing to realize and constantly proclaiming the five teachings and four beliefs of the Avatamsaka Sutra. Constantly vowing to offer without ceasing to the assembly of Bodhisattvas of ninety kshatrīya dusts. Constantly vowing to awaken and constantly proclaiming the Great Expansive Buddha Flower Adornment Sutra. Humbly wishing that I, so-and-so, in every lifetime, in every place, may my eyes constantly see such scriptures, may my ears constantly hear such scriptures, may my mouth constantly recite such scriptures, may my hands constantly write such scriptures, may my mind constantly awaken to such scriptures. Wishing that in every lifetime, in every place, I may always be close to all the sages and virtuous ones of the Flower Treasury, and may I always receive the compassionate embrace of all the sages and virtuous ones of the Flower Treasury. As the sutra says, may all wishes be fulfilled. May I be like Sudhana, may I be like Manjusri, may I be like Maitreya, may I be like Samantabhadra, may I be like Avalokiteśvara, may I be like Vairocana Buddha. With the merit of reciting this sutra, with the merit of making these vows, may it be shared with all sentient beings in the Dharma realm of the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels) and the Three Realms of Existence (desire realm, form realm, formless realm), to eliminate the immeasurable sins and defilements from beginningless time throughout the Dharma realm and the realm of empty space. May it be shared with all sentient beings in the Dharma realm of the Four Kinds of Kindness and the Three Realms of Existence, to resolve the immeasurable karmic debts from beginningless time throughout the Dharma realm and the realm of empty space. May it be shared with all sentient beings in the Dharma realm of the Four Kinds of Kindness and the Three Realms of Existence, to accumulate immeasurable blessings and wisdom from beginningless time throughout the Dharma realm and the realm of empty space, to jointly travel in the adorned ocean of the Flower Treasury, and to jointly enter the great Bodhi arena. Homage to the Great Expansive Buddha Flower Adornment Sutra.
經。
桐江瑛法師觀心銘
心焉心焉。本自天然。卓爾獨立湛寂孤堅。妙中至妙玄中又玄。 無來無去不變不遷。非迷非悟絕聖絕賢。 思不可及強以言詮。由體明覺遂生諸緣。 鏡含萬象海納百川。收之兮神潛方寸。 舒之兮光充大千。變化自在作用無邊。 乃生乃佛為實為權。迷之則浩浩不返。悟之則了了相傳。 心焉汝靈心焉汝靈。語汝莫忘誨汝須聽。 汝具萬法兮本自圓成。萬法具汝兮其體空平。 境非實境名是假名。汝昔不悟兮枉受竛竮。 汝今自覺兮可保堅貞。觸途莫滯念起即惺。 六塵不染三毒乃清。休更鼓之令濁兮失本明。 宜自澄之令凈兮歸元精。
緇門警訓卷四(終) 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第五
終南山宣律師賓主序
夫損己利他者。蓋是僧家之義也。害物安身者。非為釋子之理也。有賞善罰惡之能。斷是非不平之事。若是先人後己契諸佛之慈心。如或爾死我活乖六和之妙行。為主者倘存仁義。感十方衲子之云臻。若乃私受人情。招千里惡名之遠播。為賓者懷恭執禮有義。而到處安身。茍取狂圖無義。而隨方惹怨。今者幸生中國。得賴空門脫萬丈之火坑。拋千重之羈網如囚出獄似鳥開籠。履布金積善之場。住七寶
【現代漢語翻譯】 現代漢語譯本： 經。
桐江瑛法師觀心銘
心啊心啊。本來就是天然的。高超地獨立，清澈寂靜，孤高而堅定。妙中之至妙，玄中之又玄。 無來無去，不變不遷。非迷非悟，超越聖人賢人。 思慮無法企及，勉強用言語來表達。由本體的明覺，於是產生各種因緣。 如鏡子般包含萬象，如大海般容納百川。收斂起來，精神潛藏在方寸之間。 舒展開來，光芒充滿整個大千世界。變化自在，作用無邊。 乃是眾生，乃是佛，爲了真實，爲了方便權巧。迷惑它，就浩浩蕩蕩一去不返。領悟它，就清清楚楚地相互傳授。 心啊，你的靈性啊，心啊，你的靈性啊。告訴你不要忘記，教誨你必須聽從。 你具備萬法啊，本來就是圓滿成就的。萬法具備你啊，它的本體空寂而平等。 境界不是真實的境界，名稱是虛假的名稱。你過去不覺悟啊，白白地遭受困頓。 你現在自覺悟啊，可以保持堅貞。接觸事物不要滯留，念頭一生起就要警醒。 六塵不染著，三毒就清凈。不要再攪動它，使它渾濁而失去本來的光明。 應該自己使它澄清，使它清凈而回歸本元的精粹。
緇門警訓卷四(終) 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第五
終南山宣律師賓主序
損害自己利益他人，這大概是僧家的道義。損害其他生命來使自己安身，這不是佛弟子的道理。有賞善罰惡的能力，判斷是非不平的事情。如果能先人後己，就契合諸佛的慈悲心。如果爾死我活，就違背六和敬的妙行。作為住持的人如果心存仁義，就能感召十方雲遊僧人的到來。如果私下接受人情，就會招來千里之外的惡名遠揚。作為客人的懷著恭敬執著禮儀和道義，就能到處安身。如果茍且偷取狂妄圖謀沒有道義，就會隨處招惹怨恨。如今有幸生在中國，能夠依靠佛門脫離萬丈深的火坑，拋棄千重羈絆的羅網，如同囚犯出獄，好比鳥兒掙脫牢籠。走在布金積善的道場，住在七寶
【English Translation】 English version: Sutra.
Master Tongjiang Ying's 'Inscription on Observing the Mind'
Mind, oh mind! Originally natural. Towering independently, clear and still, solitary and firm. The most wondrous of the wondrous, the profoundest of the profound. Without coming or going, unchanging and unmoving. Neither deluded nor enlightened, surpassing sages and worthies. Thought cannot reach it, forced into expression by words. From the luminosity of the essence arises all conditions. Like a mirror containing myriad images, like the sea receiving hundreds of rivers. When withdrawn, the spirit lies hidden within the square inch. When expanded, the light fills the entire cosmos. Transforming freely, its function is boundless. It is sentient beings, it is Buddha, for the sake of truth, for the sake of expedient means. Delude it, and it is gone, never to return. Awaken to it, and it is clearly transmitted. Mind, your spirit! Mind, your spirit! I tell you not to forget, I instruct you to listen. You possess the myriad dharmas, originally perfectly complete. The myriad dharmas possess you, their essence is empty and equal. The realm is not a real realm, the name is a false name. You did not awaken in the past, and suffered hardship in vain. Now that you are awakened, you can maintain steadfastness. Do not linger when encountering things, be mindful when thoughts arise. The six dusts do not defile, the three poisons are purified. Cease stirring it up, causing it to become turbid and lose its original brightness. You should purify it yourself, making it clear and returning to the original essence.
'Zimen Jingxun' (Admonitions of the Monastic Order) Volume 4 (End) Taisho Tripitaka Volume 48, No. 2023, 'Zimen Jingxun'
'Zimen Jingxun' (Admonitions of the Monastic Order) Volume 5
Preface by Vinaya Master Xuan of Zhongnan Mountain on Host and Guest
To harm oneself and benefit others, this is roughly the righteousness of the Sangha. To harm other beings to secure one's own body, this is not the principle of a Buddhist disciple. To have the ability to reward good and punish evil, to judge right and wrong and unfair matters. If one can put others before oneself, then one accords with the compassionate heart of all Buddhas. If it is 'I live if you die', then one violates the wonderful practice of the Six Harmonies (Liù hé jìng). If the abbot (Zhùchí) cherishes benevolence and righteousness, he will attract the arrival of monks from the ten directions. If he privately accepts favors, he will invite a bad reputation that spreads far and wide. If the guest cherishes respect, adheres to etiquette, and possesses righteousness, he can settle down anywhere. If he steals and schemes recklessly without righteousness, he will provoke resentment everywhere. Now, fortunately, we are born in China and can rely on the Buddhist gate to escape the fiery pit of ten thousand fathoms, abandoning the net of a thousand layers of bondage, like a prisoner released from prison, like a bird freed from its cage. Walking on the field of accumulating merit by spreading gold (Bù jīn jī shàn zhī chǎng), dwelling in the seven treasures
無殃之地。天龍恭敬神鬼欽崇。非桑蠶而著好衣。不耕田而餐美饌。何須結怨饕利非理。圖財求蝸角之虛名。閉人天之坦路。取龜毛之小利。穿地獄之深坑。積恨結於今生。受波吒於後世。縱使滿堂金玉牽纏自己愚身。直饒羅綺盈箱斗亂子孫。業重少求。儉用免逼迫於心田。知足除貪。播馨香于意地。或住梵剎。或掛云堂。莫論他非但省己過。若有才高之者。把三藏以研窮。志淺之流。覽五乘而課誦。切莫口行慈善肚裡刀槍。面帶笑容心藏劍戟。貧者不恤老者不憐。忘慈親鞠養之深恩。乖師長提攜之厚德。如斯用意退十方檀越之信心執假迷真。惹四海英賢之譏誚。是以丁寧勸諭仔細精專。聞之者破我慢之高山。覽之者塞昏迷之巨海。皆希稟信普愿迴心。只宜來世勝今生。莫遣今生勝來世。奉勸大眾疾須覺知。大限臨頭悔之莫及。
東山演禪師送徒弟行腳
大凡行腳須以道心為重。不可受現成供養。等閑過日。須將生死二字貼在額頭上。每日十二時中裂轉麵皮。討個分曉始得。若只隨群逐隊打鬨過日。忽然死了。閻羅老子打算飯錢。莫道我不曾說與爾來。若是做工夫。須要時時檢點刻刻提撕。那裡是得力處。那裡是不得力處。那裡是打失處。那裡是不打失處。若如此檢點做工夫時。定有到家時候。有一等辦
【現代漢語翻譯】 現代漢語譯本： 無殃之地（沒有災禍的地方）。天龍（佛教護法神）恭敬，神鬼欽佩崇敬。不用養蠶織布就能穿好衣服，不用耕田種地就能吃美味佳餚。何必結下怨恨，貪圖不義之財？爲了蝸牛角般虛小的名利，堵塞通往人天善道的坦途，獲取像烏龜毛一樣微不足道的利益，卻挖掘通往地獄的深坑。怨恨積攢於今生，來世將遭受波吒（地獄刑罰）。縱然滿屋金銀玉器，也只會牽累自己愚昧的身體；即使綾羅綢緞堆滿箱子，也會讓子孫後代爭鬥不休。慾望少一點，生活節儉一點，就能免受內心田地的逼迫；懂得滿足，去除貪婪，就能在意念的土地上播撒芬芳。或者住在寺廟，或者掛單在禪堂，不要議論他人的是非，只要反省自己的過錯。如果有才華高超的人，就深入研究三藏（佛教經典）；資質平庸的人，就瀏覽五乘（佛教教義）並勤加誦讀。切莫口頭上說的是慈善，肚子里卻藏著刀槍；臉上帶著笑容，心裡卻藏著劍戟。貧窮的人不憐憫，年老的人不愛惜。忘記了父母養育的深恩，辜負了師長提攜的厚德。像這樣用心，只會退卻十方檀越（施主）的信心，執迷於虛假而背離真理，招惹四海英賢的譏笑。因此，我再三叮囑勸告，要仔細精進專一。聽到這些話的人，就能摧毀我慢的高山；看到這些話的人，就能堵塞昏迷的巨大海洋。都希望你們能夠信奉，普遍希望你們能夠回心轉意。只應該來世勝過今生，不要讓今生勝過來世。奉勸各位，趕快覺悟，大限來臨，後悔也來不及了。
東山演禪師送徒弟行腳
大凡行腳（雲遊參學），必須以道心為重，不可接受現成的供養，隨便打發日子。必須將生死二字貼在額頭上，每日十二時辰都要竭盡全力，務必弄個明白。如果只是隨波逐流，混日子，忽然死了，閻羅老子會跟你算飯錢的，別說我沒跟你說過。如果是做功夫，就要時時檢點，刻刻提醒，哪裡是得力的地方，哪裡是不得力的地方，哪裡是失去的地方，哪裡是不失去的地方。如果這樣檢點做功夫，一定有到家的時候。有一種人辦事
【English Translation】 English version: A place free from calamity. Devas (heavenly beings) and dragons (mythical creatures) respectfully venerate, gods and spirits admire and revere. Without raising silkworms or weaving, one wears fine clothes; without tilling the fields, one eats delicious meals. Why create resentment and greedily pursue unjust gains? For the sake of a snail's horn of empty fame, one blocks the open path to human and heavenly realms, taking a turtle's hair of petty profit, while digging a deep pit to hell. Resentment accumulates in this life, and one suffers pata (hellish punishments) in the next. Even if the hall is filled with gold and jade, it only entangles one's own foolish body; even if brocades and silks fill the boxes, they will only cause strife among descendants. Reduce desires and live frugally to avoid the oppression of the mind; know contentment and eliminate greed to sow fragrance in the field of intention. Whether residing in a monastery or staying in a meditation hall, do not discuss the faults of others, but reflect on your own. If there are those of great talent, they should study the Tripitaka (Buddhist canon) thoroughly; those of lesser ability should read the Five Vehicles (Buddhist teachings) and diligently recite them. Never let your mouth speak of charity while your belly hides knives and spears; never let your face wear a smile while your heart conceals swords and halberds. Do not pity the poor or cherish the elderly. Forget not the deep kindness of parents' nurturing, nor betray the great virtue of teachers' guidance. Using your mind in this way will only repel the faith of danapati (benefactors) from the ten directions, clinging to falsehood and straying from truth, inviting the ridicule of heroes and sages from the four seas. Therefore, I earnestly advise you to be diligent, focused, and dedicated. Those who hear these words will shatter the high mountain of arrogance; those who see these words will block the vast ocean of delusion. May all believe and may all turn their hearts. It is only right that the next life surpasses this life; do not let this life surpass the next. I urge everyone to awaken quickly, for when the great limit arrives, regret will be too late.
Chan Master Dongshan Yan Sending Off His Disciple on Pilgrimage
In general, when going on pilgrimage, one must prioritize the mind of the Dao (path), and not accept ready-made offerings, passing the days idly. One must paste the two words 'birth and death' on one's forehead, and exert oneself with all one's might during the twelve hours of each day, determined to understand them thoroughly. If one merely follows the crowd and drifts along, wasting time, and then suddenly dies, Yama (the King of Hell) will calculate the cost of your meals. Don't say I didn't tell you. If you are doing gongfu (spiritual practice), you must constantly examine and remind yourself, where is the place of gaining strength, where is the place of not gaining strength, where is the place of losing, where is the place of not losing. If you examine and do gongfu in this way, there will definitely be a time of arriving home. There is a type of person who handles
道人。經又不看佛又不禮。才上蒲團便打瞌睡。及至醒來胡思亂想。才下蒲團便與人說雜話。若是如此辦道。至彌勒佛下生時。也未有入手底時節。須是猛著精采。提一個無字。晝參夜參與他廝睚。不可坐在無事甲里。又不可在蒲團上死坐。須要活弄。恐雜念紛飛起時。千萬不可與他廝睚轉斗轉多。有人到這裡不識進退。解免不下成風成顛。壞了一生。宜向紛飛起處輕輕放下。轉身下地行一遭。又上蒲團。開兩眼捏兩拳。豎起脊梁。依前提起所參話頭。便覺清涼。如一鍋沸湯攙一杓冷水相似。若如此做工夫。日久歲深自有到家時節。工夫未入手不可生煩惱。恐煩惱魔入心。若覺得力不可生歡喜。恐歡喜魔入心。種種禪病說之不盡。如眾中有老成道伴。千萬時時請益。若無將前輩。祖師教人做工夫語言看一遍。如親見相似。如今向此道者難得其人。千萬努力。向前望汝早早打破漆桶歸來。與老僧揩背。偈曰。瞻風撥草離家時。一念途中善護持。近日叢林風味別。腳頭到處著便宜。
石屋珙禪師送慶侍者回里省師
汝師年老中山寺。朝暮無人可瞻侍。不歸掃灑執巾瓶。師資禮法合也未。汝母兼又年紀高。除汝一人更無二。望斷秋風未見歸。倚門日日長垂淚。離師棄母入山來。所圖畢竟成何事。安貧樂道固所難
【現代漢語翻譯】 現代漢語譯本： 道人啊，經書也不看，佛也不禮拜，剛坐上蒲團就打瞌睡。等到醒來，就胡思亂想。才下蒲團，就與人說些閑雜話。如果這樣修行辦道，即使等到彌勒佛（Maitreya，未來佛）下生時，也還沒有入門的時候。必須提起精神，提起一個『無』字（Wu，禪宗用語，指超越有無對立的境界），日夜不停地參究，與它糾纏。不可坐在無事可做的狀態里，也不可在蒲團上死坐，須要靈活運用。恐怕雜念紛紛飛起時，千萬不可與它糾纏，越鬥越多。有人到這裡不識進退，無法解脫，最終成瘋成癲，毀了一生。應該在雜念紛飛起處輕輕放下，轉身下地走一遭，又回到蒲團上。睜大雙眼，握緊雙拳，豎起脊梁，依照先前的方法提起所參的話頭（Hua Tou，禪宗參禪的焦點），便會覺得清涼，如同一鍋沸湯摻入一勺冷水一般。如果這樣用功，日久歲深，自然有到家的時候。功夫未入門時，不可生煩惱，恐怕煩惱魔入心；若覺得用功得力，不可生歡喜，恐怕歡喜魔入心。種種禪病，說也說不盡。如果大眾中有老成持重的道友，千萬要時時請教。如果沒有，就把前輩祖師教人做功夫的語言看一遍，如同親見一般。如今像這樣修道的人難以遇到，千萬努力，希望你早早打破漆桶（Qi Tong，禪宗用語，指打破迷惑，開悟），歸來與老僧我擦背。偈語說：『瞻風撥草離家時，一念途中善護持。近日叢林風味別，腳頭到處著便宜。』
石屋珙（Shiwu Gong）禪師送慶（Qing）侍者回里省師
你的老師年老住在中山寺（Zhongshan Temple），早晚無人可以照顧。你不回去打掃侍奉，盡弟子的禮儀，這合乎師徒的禮法嗎？你的母親也年紀大了，除了你一人再無他人可以依靠。望斷秋風還不見你歸來，倚著門日日長久地流淚。離開老師，拋棄母親入山修行，所圖的究竟是什麼事呢？安於貧困，樂於修道固然很難。
【English Translation】 English version: Oh, practitioner, you neither read the scriptures nor pay homage to the Buddha. As soon as you sit on the futon, you doze off. When you wake up, you engage in wild thoughts. As soon as you step off the futon, you engage in idle chatter with others. If you cultivate the path in this way, even when Maitreya (the future Buddha) descends, you will still not have found the entry point. You must summon your energy and take up the word 'Wu' (meaning 'nothingness', a term used in Zen Buddhism to refer to the state beyond the duality of existence and non-existence), constantly contemplating it day and night, grappling with it. You must not sit idly in a state of doing nothing, nor should you sit lifelessly on the futon; you must use it actively. When distracting thoughts arise, you must not engage with them, as fighting them will only increase their number. Some people, not knowing when to advance or retreat, become unable to free themselves, eventually becoming mad and ruining their lives. You should gently release these distracting thoughts as they arise, step down from the futon, take a walk, and then return to the futon. Open your eyes wide, clench your fists, straighten your spine, and take up the Hua Tou (the focal point of Zen meditation) you were contemplating before. You will then feel a sense of coolness, like pouring a ladle of cold water into a pot of boiling soup. If you practice in this way, over time you will naturally reach your destination. Before you have mastered the practice, do not become frustrated, lest the demon of frustration enter your mind. If you feel that your efforts are bearing fruit, do not become elated, lest the demon of elation enter your mind. The various illnesses of Zen are endless. If there are experienced and virtuous fellow practitioners among the assembly, be sure to seek their advice at all times. If not, read the teachings of the previous masters on how to practice, as if you were seeing them in person. Nowadays, it is difficult to find someone who practices in this way. Strive diligently, and may you quickly break through the lacquer bucket (a Zen term referring to breaking through delusion and achieving enlightenment) and return to scrub the back of this old monk. The verse says: 'When leaving home, watching the wind and parting the grass, protect your mind with good intentions along the way. The atmosphere in the monasteries is different these days, and one can find advantages everywhere one steps.'
Zen Master Shiwu Gong sends attendant Qing back to his hometown to visit his teacher
Your teacher is old and resides in Zhongshan Temple, and there is no one to care for him morning and night. You do not return to sweep and serve, fulfilling the duties of a disciple. Is this in accordance with the etiquette between teacher and student? Your mother is also old, and there is no one else to rely on but you. She gazes into the autumn wind, longing for your return, leaning against the door and shedding tears every day. You left your teacher and abandoned your mother to enter the mountains to practice. What is it that you ultimately seek? It is indeed difficult to be content with poverty and to find joy in the path.
。住個茅庵豈容易。也要種竹栽松。也要鋤山掘地。也要運水搬柴。也要澆蔬灌芋。也要行道諷經。也要攝心除睡。藜羹黍飯塞饑瘡。淡齏薄粥通腸胃。人生皆為口體忙。我亦未免形骸累。自家心地如未明。業識茫茫無本據。水邊林下暫經過。吾汝皆非久居計。月江和尚有書來。勉汝歸寧有深意。開緘未讀便抽身。不負來音全孝義。有言孝為百行先。在俗在僧誰不然。侍師奉母名敬田。何須入眾並參禪。忽然思靜又嫌喧。短策不妨閑往還。
結制小參
佛祖門風將委地。說著令人心膽碎。扶持全在我兒孫。不料兒孫先作弊。紛紛走北向奔南。昧卻正因營雜事。滿目風埃滿面塵。業識茫茫無本據。縱饒掛搭在僧堂。直待版鳴歸被位。聚頭寮舍鼓是非。收足蒲團便瞌睡。癡云叆叇性天昏。石火交煎心鼎沸。暫時寂寂滯輕安。一向冥冥墮無記。百丈清規不肯行。外道經書勤講義。因果分明當等閑。罪福昭然渾不懼。或遷一榻一間房。放逸總由身口意。頭上瓦腳下磚。身上衣口中味。一一皆出信心檀越人家施。未成道業若為消。捫心幾個知慚愧。今日三明日四。閑處光陰盡虛棄。一朝老病來相尋。閻翁催請死符至。從前所作業不忘。三塗七趣從茲墜。袈裟失卻復再難。鱗甲羽毛披則易。看他古之學道流。直忘人世
輕名利。煮黃精煨紫芋。飯一摶水一器。為療形枯聊接氣。石爛松枯竟不知。洗心便作累生計。物外清閑一味高。世上黃金何足貴。劫空田地佛花開。香風觸破娘生鼻。選佛場中及第歸。圓覺伽藍恣遊戲。茲因結制夜小參。不覺所言成此偈。
上堂
六月七月天不雨。農家曉夜忙車水。背皮焦裂腳底疼。眼花無力欲悶死。公人又來逼夏稅。稅絲納了要盤費。大麥小麥儘量還。一日三餐不周備。思量我輩出家兒。現成受用都不知。進道身心無一點。東邊浪宕西邊嬉。三個五個聚頭坐。開口便說他人過。及乎歸到暗室中。背理虧心無不做。莫言墮在異類中。來生定作栽田翁。前來所說苦如此。那時難與今時同。古德訓徒有一語。對人天眾拈來舉。緇田無一簣之功。鐵圍陷百刑之苦。
中峰和尚遺誡門人
佛法無爾會處。生死無爾脫處。一報之身如風燈。石火唸唸。如救頭然。尚無爾了辦處。著甚死急。平地上討許多忙亂。眨得眼來。早已四五十歲了也。爾喚甚麼作佛法。任爾以百千聰明。一一把他三乘十二分教。乃至一千七百則陳爛葛藤。及與百氏諸子。從頭解注得盛水不漏。總是門外打之。繞說時似悟對境還迷。此事向道無爾會處。爾轉要會轉不相應。爾莫見與么說。便擬別生知解。直饒向千
【現代漢語翻譯】 現代漢語譯本 輕視名利。煮黃精，煨紫芋。一團飯，一器水。爲了治療身體的枯槁，姑且用它來接續氣息。即使石頭腐爛，松樹枯萎，也完全不知道。洗滌內心，就當作是累世的生計。物外的清閑，是唯一的高尚滋味。世上的黃金，又有什麼值得珍貴的呢？劫空后的田地裡，佛花盛開。清香的風，觸破了娘生的鼻孔（指頓悟本性）。在選佛的考場中，及第而歸。在圓覺伽藍（指完美的覺悟之地）中，恣意遊戲。這次因為結夏安居而進行夜間小參，不知不覺所說的話變成了這首偈子。
上堂
六月七月天不下雨，農家從早到晚忙著車水。背上的皮曬得焦裂，腳底疼痛難忍。眼睛昏花，渾身無力，幾乎要悶死。官府的人又來催逼夏稅，交了稅絲，還要索要盤纏費用。大麥小麥，儘量地交還，一天三餐都難以周全。想想我們這些出家人，現成的受用都不知道珍惜。在進道的修行上，身心沒有一點進步。東邊閑逛，西邊嬉戲。三個人五個聚在一起，開口就說別人的過錯。等到回到暗室之中，違背道理，虧心的事情沒有不做。不要說會墮落在異類之中，來生必定會做栽田的老翁。前面所說的苦楚就是這樣，那時就難以和現在相比了。古德教訓徒弟有一句話，對著人天大眾拈出來說：『緇衣的田地，沒有一簣土的功勞，鐵圍山裡，要受百種刑罰的痛苦。』
中峰和尚遺誡門人
佛法沒有你能夠領會的地方。生死沒有你能夠脫離的地方。這一報之身，就像風中的燈火，石中的火花，唸唸生滅。就像救燃眉之急一樣，尚且沒有你能夠了結的地方，還著急什麼呢？在平地上找尋許多忙亂。一眨眼的功夫，就已經四五十歲了啊。你把什麼叫做佛法？任憑你有一百千的聰明，一一地把三乘十二分教，乃至一千七百則陳舊的葛藤公案，以及百家諸子的學說，從頭到尾解釋得滴水不漏，也都是在門外打轉。繞著說的時候好像領悟了，面對境界的時候還是迷惑。這件事，向你說沒有你能夠領會的地方，你越是要領會，就越是不相應。你不要見到這樣說，便想要另外生出知解。縱然向千
【English Translation】 English version Despising fame and profit. Boiling huangjing (Polygonatum rhizome), simmering purple taro. A ball of rice, a bowl of water. To heal the body's decay, temporarily use them to sustain breath. Even if stones rot and pines wither, one remains completely unaware. Washing the heart, treat it as a livelihood for lifetimes. The purity and leisure beyond worldly matters is the only noble taste. What is worldly gold worth? In the fields after the kalpa (aeon) is emptied, Buddha flowers bloom. The fragrant wind touches and breaks the nose of one's birth (referring to the realization of one's original nature). In the examination hall for selecting Buddhas, one returns with honors. In the yuanjue伽藍 (perfect enlightenment monastery), one freely frolics. This time, due to the summer retreat, a small night session is held, and unknowingly, the words spoken become this verse.
Sermon
In June and July, the sky does not rain, and farmers are busy drawing water day and night. The skin on their backs is scorched and cracked, and the soles of their feet ache unbearably. Their eyes are blurred, their bodies are weak, and they are about to suffocate. Government officials come again to press for the summer tax. After paying the tax silk, they demand travel expenses. Barley and wheat are returned as much as possible, and three meals a day are difficult to provide. Thinking of us monks, we do not know how to cherish the readily available blessings. In the cultivation of the path, there is not a single bit of progress in body and mind. Wandering east and frolicking west. Three or five people gather together and immediately speak of others' faults. When they return to their dark rooms, they do everything that violates reason and conscience. Do not say that you will fall into different categories; in the next life, you will surely be an old farmer planting fields. The suffering described earlier is like this, and it will be difficult to compare with the present at that time. An ancient master instructed his disciples with a saying, which he picked up and said to the assembly of humans and gods: 'In the field of the monastic robe, without the merit of a basket of soil, in the iron enclosure mountain, one will suffer the pain of a hundred kinds of punishments.'
Zhongfeng (name of a monk) heshang's (monk) last words to his disciples
The Fo fa (Buddha's teachings) has no place for you to understand. Sheng si (birth and death) has no place for you to escape. This body of retribution is like a lamp in the wind, a spark in the stone, thought after thought. Like saving a burning eyebrow, there is still no place for you to settle, so what are you anxious about? Seeking so much busyness on flat ground. In the blink of an eye, you are already forty or fifty years old. What do you call Fo fa (Buddha's teachings)? Even if you have a hundred thousand clevernesses, explaining each of the three vehicles and twelve divisions of teachings, and even the one thousand seven hundred stale geteng (kozo vine) cases, as well as the theories of the hundred schools of philosophers, from beginning to end without a single leak, you are still just circling outside the door. When you talk about it, it seems like you understand, but when you face the situation, you are still confused. This matter, I tell you, there is no place for you to understand. The more you want to understand, the more incompatible you become. Don't think that because I say this, you should try to create another understanding. Even if you turn to thousands
人萬人拶不入處。別有生機。總不出個要會的妄念。惟有具大信根。向己躬下真參實悟。乃能荷負爾若作荷負想。依舊沒交涉。故古教謂。假使滿世間。皆如舍利弗。盡思共度量。不能測佛智。如今有等人拾得橘皮。自認為火。到處高談闊論主張。一路道我會佛法要人恭敬有甚得便宜處。幻者三四十年。向此事上著到展轉。于佛法二字尚不相應。所以日夜懷慚。安敢濫膺師位。尋常遇甘言厚幣。不啻毒箭入心累。避之而不可。此蓋多生緣業所致。乃虛妄本非道力使之然也。每見道流沒要緊。遇些子不順意事。一點無明恣縱業識。狂心毒行。平地上桍陷人。喚作我持公論。殊不知從無量劫來。被此等公論結縛無明。未曾有一事以公論而會道念。且今日所持底公論。爾還知多少人在爾背後。掩鼻之不暇。生死無爾脫處。自家一個生死大事。粘皮綴骨唸唸無間。無量劫來百千伎倆。一齊弄盡。只是此心不肯休歇。徒向千佛萬祖。累發重誓逗到今日。撞在三衣下喚作道流。奈何依舊識它。目前不破動便生心起念。莫非滋長生死結縛。忘卻最初出家本志。似與么熱亂。得千生萬生。徒長業輪于理何益。好教爾知眾生結縛濃厚。無爾奈何處。爾若無力。處眾但只全身放下。向半間草屋冷淡枯寂。丐食鶉衣且圖自度。亦免犯人苗稼作
無慚人。所以知佛法無爾會處。生死無爾脫處。既會不得。又脫不得。但向不得處。一捱捱住。亦莫問三十年二十年。忽向不得處。驀爾援透。始信余言之不相誣矣。
誡閑
世人未有不以閑散為樂。而共趣之逆問其故。乃曰。昔嘗以榮辱是非。累日與事物相交馳。心志勞而形體𤸶。以至結于情想接于夢寐。靜而思之人生幾何。不得一日之安。雖富貴奚益也。由是一切棄之。思欲行歌坐忘觀青天白雲。以自放浪於事物之表。或有避父師之訓。厭身世之勞望治生。如避水火。必欲拔塵遠俗以遂其間。余曰。忙固勞形役慮也。閑則坐消白日又何益於理哉。二者皆欣厭之情妄耳。故聖人有動靜二相。瞭然不生之旨。正不必厭此忙而欣彼之閑也。余將直言之。夫人慾學入世間之道。茍不服勤勞役。則事無貴賤皆無由成。然悟世間虛妄。欲究聖賢出世之道。倘不忘餐廢寢。則根無利鈍。又何從而得之。故雪山大士捨身命如微塵數。事知識如恒河沙。積劫迨今歷試諸難。蓋欲示後學者知道之不易聞也。故入世間則忠於君孝于親。悉盡其義不可不忙。出世間則親師擇友。朝參暮扣以盡其道。又不可不忙。既盡其義。又盡其道。將見體如泰山之不動。心等太虛之無為豈一閑字可與同日語哉。或入世不能盡其義。出世不能盡
其道。惟孜孜以安閑不擾為務。而不肯斯須就勞者。故聖人斥之為無慚人。凡有識者安肯負此無慚。而復嗜閑于疏散之域也。余故書此。以為投閑者之誡。
千嵓長禪師示眾
參禪為第一。持戒為第二。作福為第三。禮誦為第四。 既作出家兒。須行四種事。不可縱汝心。 不可恣汝意。不可懶汝身。不可昏汝智。 諦觀苦與樂。痛念生與死。莫憂衣與食。莫貪名與利。 時中惺惺著。胸中蕩蕩地。行坐合清規。 動靜依先制。常近善知識。常遠惡朋輩。若能信我言。 成佛極容易。若不信我言。出家徒勞耳。 是百姓光頭。是修羅聚會。是地獄抽芽。 是畜生群隊。快脫袈裟來。快出山門去。且自做俗人。 莫與我同住。
天衣懷禪師室中以凈土問學者
若言舍穢取凈厭此欣彼。則是取捨之情眾生妄想。若言無凈土。則違佛語。修凈土者當如何修。眾無語。復自答云。生則決定生。去則實不去。又云。譬如雁過長空。影沈寒水。雁絕遺蹤之意。水無留影之心。
大智律師警自甘塗炭者
世之學佛者。其始莫不皆曰為生死事大。及乎聲利所動世緣所汩。則生死大事置而弗論。或為人扣擊。則它辭托跋不能自決。或云。此不須問。或云。不必用知。或云。符到奉行莫作計較。或云。隨
處受生出入自在。或云。且生不高不下之家復男子身。或云。把定精神見善惡相不得隨去。或令預候之時。或教臨終奪陰。或云。百骸潰散一物長靈。或云。形散氣消歸於寂滅。如是種種臆度矯亂。皆不出凡夫外道斷常二見。逮乎四大解分病苦所道。識神無主隨業輪迴。決無疑矣。假令定日克時坐脫立化。世德可致未足為奇。斯由不見十六觀經。不知九品生相。不信彌陀願力。而堅侍所具自甘塗炭。豈不為之悲哉。
永明壽禪師戒無證悟人勿輕凈土
問曰。但見性悟道便超生死。何用繫念彼佛求生他方。答曰。真修行人應自審察。如人飲水冷暖自知。今存龜鑑以破多惑。諸仁者當觀。自己行從見性悟道受如來記。紹祖師位。能如馬鳴龍樹否。得無礙辯才證法華三昧。能如天臺智者否。宗說皆通行解兼修。能如忠國師否。此諸大士皆明垂言教深勸往生。蓋是自利利他。豈肯誤人自誤。況大雄讚歎金口丁寧。希從昔賢恭稟佛敕。定不謬誤也。仍往生傳所載。古今高士事蹟顯著非一。宜勤觀覽以自照知。又當自度臨命終時。生死去住定得自在否。自無始來惡業重障定不現前。此一報身定脫輪迴否。三途惡道異類中行。出沒自由定無苦惱否。天上人間十方世界。隨意寄託定無滯礙否。若也了了自信得及。何善如之
【現代漢語翻譯】 現代漢語譯本： 于受生之處，能夠自由出入。或者說，應當出生于不高不低的家庭，再次獲得男子之身。或者說，要堅定精神，見到善惡之相都不要隨之而去。或者讓人預先等待時機，或者教人在臨終時奪取陰氣。或者說，百骸潰散，唯有一物長存靈性。或者說，形體消散，氣息消亡，歸於寂滅。像這樣種種臆測和擾亂，都逃不出凡夫外道斷見和常見的兩種錯誤見解。等到四大分解，病苦來臨，神識無主，隨業力輪迴，這是毫無疑問的。即使有人能夠選定日子和時辰，坐著或站著死去，這種世俗的德行是可以做到的，但並不值得驚奇。這是因為他們沒有見到《十六觀經》，不知道九品往生的景象，不相信阿彌陀佛的願力，而固執地守護自己所擁有的，甘願陷入塗炭之中，這難道不令人感到悲哀嗎？
永明延壽禪師告誡沒有證悟的人不要輕視凈土法門
有人問：只要見性悟道，就能超越生死，為什麼還要繫念阿彌陀佛，求生西方極樂世界？回答說：真正的修行人應該自我審察。就像人喝水，冷暖自己知道。現在存留龜鑑，用來破除許多疑惑。各位應當觀察，自己的修行是否能夠像見性悟道后，受到如來的授記，繼承祖師的地位，能夠像馬鳴（Aśvaghoṣa）菩薩、龍樹（Nāgārjuna）菩薩那樣嗎？是否能夠獲得無礙的辯才，證得法華三昧，能夠像天臺智者（智顗）大師那樣嗎？宗門和教下都通達，行解並修，能夠像忠國師那樣嗎？這些大士都明白地留下言教，深深地勸人往生凈土，這是爲了自利利他，怎麼會誤人自誤呢？更何況釋迦牟尼佛讚歎，金口叮嚀，應當傚法古代賢人，恭敬地聽從佛的教誨，一定不會有錯。而且往生傳中所記載的，古今高士的事蹟非常顯著，不止一例，應該勤加觀看，用來自我對照了解。又應當自己衡量，在臨命終時，對於生死去留，是否一定能夠自在？從無始以來所積累的惡業重障，是否一定不會現前？這一報身是否一定能夠脫離輪迴？在三途惡道和異類眾生中行走，出沒自由，是否一定沒有苦惱？在天上人間和十方世界，隨意寄託，是否一定沒有滯礙？如果能夠清清楚楚地自信，那還有什麼比這更好的呢？
【English Translation】 English version: They are free to be born and enter into any realm. Some say, 'One should be born into a family of neither high nor low status, and regain a male body.' Others say, 'Firmly hold your spirit, and do not follow after seeing good or evil appearances.' Some instruct to await the opportune moment, or teach to seize the yin energy at the time of death. Some say, 'When the hundred bones disintegrate, one thing remains eternally spiritual.' Others say, 'When the form scatters and the breath dissipates, one returns to stillness and extinction.' Such various speculations and confusions do not escape the two erroneous views of annihilation and permanence held by ordinary people and non-Buddhists. When the four elements decompose and sickness and suffering arise, the consciousness has no master and follows karma to be reborn in the cycle of existence. There is no doubt about this. Even if someone can choose the day and time to die sitting or standing, such worldly virtue is attainable but not remarkable. This is because they have not seen the Sixteen Contemplations Sutra, do not know the appearances of the nine grades of rebirth, and do not believe in the power of Amitābha's (Amituofo) (Infinite Light Buddha) vows, but stubbornly cling to what they possess, willingly embracing misery. Is this not lamentable?
Chan Master Yongming Yanshou's (Yongming Yanshou) Admonition Against Those Without Enlightenment Lightly Disparaging Pure Land
Someone asks: 'If one can transcend birth and death simply by seeing one's nature and attaining enlightenment, why bother focusing one's mind on that Buddha and seeking rebirth in another land?' The answer is: 'A true practitioner should examine themselves. Just as one knows the temperature of water by drinking it, I now offer this mirror to dispel many doubts. All of you should observe whether your practice can lead to receiving a prediction from the Tathagata (Tathāgata) (Thus Come One) after seeing your nature and attaining enlightenment, inheriting the position of a patriarch, and being like Aśvaghoṣa (Aśvaghoṣa) (a great Buddhist poet and philosopher) and Nāgārjuna (Nāgārjuna) (a great Buddhist philosopher)? Can you attain unobstructed eloquence and realize the Lotus Samadhi, like the Tiantai Zhiyi (Zhiyi) (founder of the Tiantai school) Master? Can you be proficient in both the doctrinal and practical aspects, and cultivate both understanding and practice, like National Teacher Zhong (Zhong) ? These great beings all clearly left behind teachings, deeply urging people to be reborn in the Pure Land. This is for the benefit of both themselves and others. How could they mislead themselves and others? Moreover, Shakyamuni Buddha (Śākyamuni) praised and earnestly exhorted. We should follow the ancient sages and respectfully obey the Buddha's instructions, which are certainly not mistaken. Furthermore, the biographies of rebirth record the prominent deeds of eminent figures throughout history, which are numerous. You should diligently study them to understand yourselves. You should also assess whether you can be certain of being free and at ease regarding birth, death, going, and staying at the time of death. Can you be certain that the heavy obstacles of evil karma accumulated since beginningless time will not manifest? Can you be certain that this one retribution body can escape the cycle of rebirth? Can you be certain that there will be no suffering when freely entering and leaving the three evil paths and different kinds of beings? Can you be certain that there will be no hindrance in freely entrusting yourself to the heavens, the human realm, and the ten directions? If you can clearly and confidently believe this, what could be better?'
。若其未也莫以一時貢高。卻致永劫沉淪。自失善利將復尤誰。嗚呼哀哉。何嗟及矣。
慈雲式懺主三衣辯惑篇
佛製法衣但三。一曰。安陀會。二曰。郁多羅僧。三曰。僧伽梨。此三法衣定是出家之服。非在家者所披。僧祇云。三衣者賢聖沙門標識。非俗人所為。智論云。佛聖弟子住于中道故。著三衣。外道裸形無恥。白衣多貪重著。雜阿含云。修四無量者。並剃髮服三法衣。而出家也。據斯以知定非俗服。世云。梵網經有通俗著者。人見彼經廣列王臣道俗。盡得受戒。應教身所著袈裟等言。便令士女受菩薩戒者著七條衣。觀彼經文。未必全爾。袈裟正翻為染。或翻臥具。據翻染者只是通制。道俗受戒須服壞色。恐其染同特艷。乖於法制。乃云。應教身所著染。皆使壞色。或有風俗不可盡制。而出家菩薩必須染壞故。覆文云。比丘應與俗服有異。何曾通俗著七條衣。或翻臥具者。南山云。三衣總名。梵網經云。披九條七條五條袈裟。即其文也。若爾者。又何妨袈裟之語別在出家。亦即文云。比丘皆應與俗服有異。尋天臺及藏法師章疏。俱作染壞義釋。並無通俗三衣之說。雖方等經中通俗修懺入道場時許著三衣。但是單縫不許卻刺。佛言。此三衣者一名單縫。二名俗服。荊溪師云。若卻刺者即是大僧受持
【現代漢語翻譯】 現代漢語譯本：如果他們沒有這樣做，不要因為一時的貢高我慢，而導致永劫的沉淪。自己喪失了善利，又能責怪誰呢？唉，可悲啊！後悔又有什麼用呢？
慈雲式懺主《三衣辯惑篇》
佛制定的法衣只有三種：一是安陀會（Antarvāsa，內衣），二是郁多羅僧（Uttarāsaṅga，上衣），三是僧伽梨（Saṃghāṭī，大衣）。這三種法衣一定是出家人的服裝，不是在家的人所穿的。《僧祇律》說：『三衣是賢聖沙門的標識，不是俗人所為。』《智度論》說：『佛的聖弟子安住于中道，所以穿著三衣。外道裸形，白衣多貪，穿著華麗。』《雜阿含經》說：『修四無量心的人，都剃髮，穿著三法衣而出家。』根據這些可知，三衣一定不是俗服。世人說，《梵網經》有通俗穿著的說法。人們看到那部經廣泛列舉了王臣道俗，都可以受戒，應該教導他們身上所穿的袈裟等語，就讓士女受菩薩戒的人穿著七條衣。觀看那部經文，未必完全如此。袈裟，正確的翻譯是『染』，或者翻譯為『臥具』。根據翻譯為『染』的說法，只是普遍規定道俗受戒必須穿壞色（染色但非正色的衣服），恐怕他們的染色和特殊的艷麗相同，違背了法制，所以說，應該教導他們身上所穿的染色衣服，都使用壞色。或者有些風俗不能完全禁止，而出家菩薩必須染壞。所以經文又說：『比丘應該和俗服有所不同。』哪裡有通俗穿著七條衣的說法？或者翻譯為『臥具』，南山律師說，三衣的總稱。《梵網經》說：『披九條、七條、五條袈裟』，就是指這個。如果是這樣，又有什麼妨礙袈裟的說法特別指出家人呢？也就是經文說：『比丘都應該和俗服有所不同。』查閱天臺宗和藏法師的章疏，都作染壞的意義解釋，並沒有通俗三衣的說法。雖然《方等經》中允許俗人修懺進入道場時穿著三衣，但是隻是單縫，不允許重疊縫製。佛說：『這三衣，一名單縫，二名俗服。』荊溪湛然法師說：『如果重疊縫製，就是大僧受持的了。』
【English Translation】 English version: If they do not do so, do not, because of temporary arrogance, lead to eternal perdition. If you lose your own good benefits, who can you blame? Alas, how sad! What's the use of regretting it?
The 'Treatise on Distinguishing Doubts about the Three Robes' by Ciyun Shi, the Repentance Master
The Buddha established that there are only three types of Dharma robes: first, the Antarvāsa (inner robe); second, the Uttarāsaṅga (upper robe); and third, the Saṃghāṭī (great robe). These three Dharma robes are definitely the clothing of those who have left home; they are not worn by those who are householders. The Saṃghika-vinaya says, 'The three robes are the marks of virtuous and holy śramaṇas; they are not for laypeople.' The Mahāprajñāpāramitopadeśa says, 'The Buddha's holy disciples abide in the Middle Way, therefore they wear the three robes. Heretics are naked, and white-clothed people are greedy and wear luxurious clothing.' The Saṃyukta-āgama says, 'Those who cultivate the Four Immeasurables all shave their heads, wear the three Dharma robes, and leave home.' According to these, it is known that the three robes are definitely not secular clothing. The world says that the Brahmajāla Sūtra has a common secular wearing. People see that the sutra extensively lists kings, ministers, Daoists, and laypeople, all of whom can receive precepts, and should teach them to wear the kasaya robes, etc. Therefore, they cause men and women who receive the Bodhisattva precepts to wear the seven-striped robe. Looking at that sutra text, it is not necessarily entirely so. Kasaya is correctly translated as 'dyeing' or translated as 'bedding'. According to the translation as 'dyeing', it is only a general rule that Daoists and laypeople must wear impure colors when receiving precepts, fearing that their dyeing is the same as special splendor, which violates the Dharma system. Therefore, it is said that they should teach them to wear dyed clothes, all of which are impure colors. Or some customs cannot be completely prohibited, but the Bodhisattva who has left home must dye and spoil it. Therefore, the text also says, 'Bhikkhus should be different from secular clothing.' Where is there a common secular wearing of the seven-striped robe? Or translated as 'bedding', the Vinaya Master Nanshan said that it is the general name of the three robes. The Brahmajāla Sūtra says, 'Wearing the nine-striped, seven-striped, and five-striped kasaya robes,' which refers to this. If so, what prevents the saying of kasaya from specifically pointing out those who have left home? That is, the text says, 'Bhikkhus should all be different from secular clothing.' Looking at the commentaries of the Tiantai and Tibetan Dharma masters, they all explain the meaning of dyeing and spoiling, and there is no saying of common secular three robes. Although the Vaipulya Sūtra allows laypeople to wear the three robes when entering the maṇḍala to cultivate repentance, it is only single-stitched and not allowed to be re-stitched. The Buddha said, 'These three robes are called single-stitched and secular clothing.' The Jingxi Zhanran Dharma Master said, 'If it is re-stitched, it is what the great monks uphold.'
之衣。是故此衣應須別造。世有借出家人衣。深為未可。故知雖三衣非出家服(出輔行記)信其梵網若已許著。方等何故要須單縫。乃至阿含佛令取阿難郁多羅僧。與婆四吒女著等。此出自聖意暫爾赴機。滅後下凡須依定製。一切戒律涅槃重宣最後之言。方為揩定。三衣許俗彼經無文余。或云。攘災免厄許與小片。至如戲女暫掛獵師假披。或云。得四寸而飲食斯充。掛一片而羅剎不啖。蓋顯三衣之功用。非許四民之受持。出家閑邪之人尚昧持衣之軌。在塵煩雜之眾。寧知奉法之儀。南山云。若受用有方則不生罪戾。必領納乖式。便自陷深愆。一生無衣覆身一死。自負聖責何慮無惡道分。觀斯之言自坐深過。忍將非法誤累在家。更有愆妄不能緘默。多見道俗競掛絡子。濫觴久矣。滋彰近矣。且三衣五納制聽二典。絡子名狀出自何文。誤以三衣破片而回作者。比丘衣損只合補治。令不失受持。豈容披其破片。更立異名。何殊遭賊失衣比丘乎。或云。院內執作暫掛無妨者。安陀會。正是院內之衣。何不著耶。至於俗家弟子。若免災厄不應常掛袈裟之片。若許常掛。何不全許三衣。而但許一片耶。南山引僧祇龍著袈裟免金翅難。乃云。必不順教則所被無力。袈裟違教尚云無力。況今絡子特新裁染。公然製造。若名若體。全是非
法。驗知披掛得罪無福。今略書三種違教之咎。庶幾讀之。宥過無大必改為善。一者絡子名體都無所載。制聽二教一切所無。既乏五功濫參三賤。違教之責冥報非虛。二者制聽二教。唯佛一人。自菩薩聲聞述而不作。今既自製絡子。仁者便是佛耶。三者隋外道輩非佛者流。南山云。以雜色線縫于衣上作條幅者。是外道法。結偷蘭遮。況乎造非法衣。殊乖先制。非外道輩斯何人哉。幸愿四方道人行大乘者。讀文尋竟莫守己情。擔麻棄金殊非智者。革弊從正斯則達人。應知無上佛乘解無道俗。傳持之軌誠在律儀。涅槃扶律談常。正在於此。律范若壞。法假誰傳。豈生為人不護眼目。斷常住命。非旃陀羅耶。昔靜靄法師值周武行虐。自恨不能護法出家奚為。乃坐石奮刀遍身剖肉引腸掛樹。以手捧心而卒。嗚呼古賢護法其若是乎。我等既學未能。宜法制莫致毀損。殃墜自他矣。
緇門警訓卷第五終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第六
長蘆慈覺頤禪師龜鏡文
夫兩桂垂陰一華現瑞。自爾叢林之設。要之本為眾僧。是以開示眾僧故有長老。表儀眾僧故有首座。荷負眾僧故有監院。調和眾僧故有維那。供養眾僧故有典座。為眾僧作務故有直歲。為眾僧出納故有庫頭。
為眾僧主典翰墨故有書狀。為眾僧守護正教故有藏主。為眾僧迎待檀越故有知客。為眾僧請召故有侍者。為眾僧看守衣缽故有寮主。為眾僧供侍湯藥故有堂主。為眾僧洗濯故有浴主水頭。為眾僧禦寒故有炭頭爐頭。為眾僧乞丐故有街坊化主。為眾僧執勞故有園頭磨頭莊主。為眾僧滌除故有凈頭。為眾僧給侍故有凈人。所以行道之緣十分備足。資身之具百色現成。萬事無憂一心為道。世間尊貴物外優閑。清凈無為眾僧為最。回念多人之力。寧不知恩報恩。晨參莫請不捨寸陰。所以報長老也。尊卑有序舉止安詳。所以報首座也。外遵法令內守規繩。所以報監院也。六和共聚水乳相參。所以報維那也。為成道故方受此食。所以報典座也。安處僧房護惜什物。所以報直歲也。常住之物一毫無犯。所以報庫頭也。手不把筆如救頭然。所以報書狀也。明窗凈案古教照心。所以報藏主也。韜光晦跡不事追陪。所以報知客也。居必有常請必先到。所以報侍者也。一瓶一缽處眾如山。所以報寮主也。寧心病苦粥藥隨宜。所以報堂主也。輕徐靜默不昧水因。所以報浴主水頭也。緘言拱手退己讓人。所以報炭頭爐頭也。忖己德行全闕應供。所以報街坊化主也。計功多少量彼來處。所以執園頭磨頭莊主也。酌水運籌知慚識愧。所以報凈頭也。寬
【現代漢語翻譯】 現代漢語譯本 爲了管理僧眾的文書事務，所以設定了書狀（負責文書的僧人）。爲了守護僧眾的正法，所以設定了藏主（負責經藏的僧人）。爲了迎接和招待施主，所以設定了知客（負責接待賓客的僧人）。爲了替僧眾請人辦事，所以設定了侍者（服侍僧人的）。爲了替僧眾看守衣物和缽具，所以設定了寮主（管理僧房的僧人）。爲了替僧眾提供湯藥，所以設定了堂主（負責醫藥的僧人）。爲了替僧眾洗滌衣物，所以設定了浴主水頭（負責洗浴和供水的僧人）。爲了替僧眾抵禦寒冷，所以設定了炭頭爐頭（負責燒炭和爐火的僧人）。爲了替僧眾乞食，所以設定了街坊化主（負責街坊化緣的僧人）。爲了替僧眾勞作，所以設定了園頭、磨頭、莊主（分別負責園圃、磨坊、田莊的僧人）。爲了替僧眾清潔，所以設定了凈頭（負責清潔的僧人）。爲了替僧眾提供服務，所以設定了凈人（負責雜役的）。 因此修行的因緣十分完備，生活所需的物品百般現成。萬事無憂，一心向道。世間尊貴，物外悠閑。清凈無為，眾僧最為殊勝。回想眾多人的力量，難道能不感恩報恩嗎？早晚參禪請益，不捨棄寸陰，這是爲了報答長老（寺院住持）的恩德。 尊卑有序，舉止安詳，這是爲了報答首座（寺院中資歷最深的僧人）的恩德。對外遵守法令，對內遵守寺規，這是爲了報答監院（寺院的管理者）的恩德。六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）共聚，如水乳交融，這是爲了報答維那（寺院中負責僧眾事務的僧人）的恩德。爲了成就道業才接受這些食物，這是爲了報答典座（負責伙食的僧人）的恩德。安住在僧房，愛護寺院的物品，這是爲了報答直歲（負責年度事務的僧人）的恩德。常住的物品，一絲一毫也不侵犯，這是爲了報答庫頭（負責倉庫管理的僧人）的恩德。手不拿筆，像救頭一樣緊急，這是爲了報答書狀的恩德。明亮的窗戶，乾淨的桌案，用古代的教義照亮內心，這是爲了報答藏主的恩德。韜光養晦，不事追逐陪伴，這是爲了報答知客的恩德。居住有固定的地方，請託一定先到，這是爲了報答侍者的恩德。一瓶一缽，處在眾人之中如山一般穩重，這是爲了報答寮主的恩德。安心對待病苦，粥藥隨宜，這是爲了報答堂主的恩德。輕緩安靜，不忘記水的來之不易，這是爲了報答浴主水頭的恩德。閉口拱手，退讓謙遜，這是爲了報答炭頭爐頭的恩德。衡量自己的德行，完全不足以應供，這是爲了報答街坊化主的恩德。計算功勞多少，衡量物品的來源，這是爲了報答園頭、磨頭、莊主的恩德。取水運籌，知道慚愧，這是爲了報答凈頭的恩德。
【English Translation】 English version For managing the correspondence of the Sangha, there is the Shuzhuang (scribe). For safeguarding the correct Dharma of the Sangha, there is the Cangzhu (scripture custodian). For welcoming and receiving donors, there is the Zhike (guest prefect). For handling requests for the Sangha, there is the Shizhe (attendant). For guarding the robes and bowls of the Sangha, there is the Liaozhu (dormitory manager). For providing medicine and care for the Sangha, there is the Tangzhu (medicine hall manager). For washing clothes for the Sangha, there are the Yuzhu and Shuitou (bath manager and water provider). For keeping the Sangha warm, there are the Tantou and Lutou (charcoal provider and stove tender). For begging for alms for the Sangha, there is the Jiefang Huazhu (alms seeker in the neighborhood). For laboring for the Sangha, there are the Yuantou, Motou, and Zhuangzhu (garden manager, mill manager, and estate manager). For cleaning for the Sangha, there is the Jingtou (cleaner). For providing service to the Sangha, there is the Jingren (clean person/servant). Therefore, the conditions for practice are fully prepared, and the necessities of life are readily available. Free from all worries, one focuses wholeheartedly on the Path. Noble in the world, leisurely beyond worldly affairs. Pure and non-active, the Sangha is the most excellent. Reflecting on the strength of many people, how can one not be grateful and repay the kindness? Attending morning and evening meditation and seeking instruction, not wasting an inch of time, this is to repay the kindness of the Abbot (Zhanglao). With order between senior and junior, and dignified conduct, this is to repay the kindness of the Head Seat (Shouzuo). Outwardly obeying the laws and inwardly guarding the rules, this is to repay the kindness of the Supervisor (Jian Yuan). The Six Harmonies (body harmony in dwelling together, speech harmony without contention, mind harmony in joy, precept harmony in shared practice, view harmony in shared understanding, benefit harmony in equal distribution) gather together, like water and milk blending, this is to repay the kindness of the Director (Weina). Receiving this food for the sake of achieving the Path, this is to repay the kindness of the Cook (Dianzuo). Dwelling peacefully in the Sangha's quarters and cherishing the monastery's belongings, this is to repay the kindness of the Year Manager (Zhisui). Not violating the monastery's property in the slightest, this is to repay the kindness of the Storehouse Manager (Kutou). Not holding a pen in hand, as if saving one's head from danger, this is to repay the kindness of the Scribe (Shuzhuang). Bright windows and clean desks, illuminating the heart with ancient teachings, this is to repay the kindness of the Scripture Custodian (Cangzhu). Concealing one's light and hiding one's tracks, not pursuing companionship, this is to repay the kindness of the Guest Prefect (Zhike). Residing in a fixed place and arriving first when requested, this is to repay the kindness of the Attendant (Shizhe). With one bowl and one robe, being among the assembly like a mountain, this is to repay the kindness of the Dormitory Manager (Liaozhu). Pacifying the mind in sickness, with congee and medicine as appropriate, this is to repay the kindness of the Medicine Hall Manager (Tangzhu). Gentle and quiet, not forgetting the cause of the water, this is to repay the kindness of the Bath Manager and Water Provider (Yuzhu and Shuitou). Keeping silent and folding hands, retreating and yielding to others, this is to repay the kindness of the Charcoal Provider and Stove Tender (Tantou and Lutou). Considering one's own virtue, completely insufficient to receive offerings, this is to repay the kindness of the Alms Seeker in the Neighborhood (Jiefang Huazhu). Calculating the amount of merit and measuring the source of the items, this is to repay the kindness of the Garden Manager, Mill Manager, and Estate Manager (Yuantou, Motou, and Zhuangzhu). Drawing water and planning carefully, knowing shame and recognizing faults, this is to repay the kindness of the Cleaner (Jingtou).
而易從簡而易事。所以報凈人也。所以叢林之下道業惟新。上上之機一生取辦。中流之士長養聖胎。至如未悟心源。時中亦不虛棄。是真僧寶為世福因。近為末法之津樑。畢竟二嚴之極果。若或叢林不治法輪不轉。非長老所以為眾也。三業不調四儀不肅。非首座所以率眾也。容眾之量不寬愛眾之心不厚。非監院所以護眾也。修行者不安敗群者不去。非維那所以悅眾也。六味不精三德不給。非典座所以奉眾也。寮舍不修什物不備。非直歲所以安眾也。畜積常住減克眾僧。非庫頭所以贍眾也。書狀不工文字滅裂。非書狀所以飾眾也。幾案不嚴。喧煩不息。非藏主所以待眾也。憎貧愛富重俗輕僧。非知客所以贊眾也。禮貌不恭尊卑失序。非侍者所以命眾也。打疊不勤守護不謹。非寮主所以居眾也。不閑供侍惱亂病人。非堂主所以恤眾也。湯水不足寒暖失儀。非浴主水頭所以浣眾也。預備不前眾人動念。非爐頭炭頭所以向眾也。臨財不公宣力不盡。非街坊化主所以供眾也。地有遺利人無全功。非園頭磨頭莊主所以代眾也。懶惰併除諸緣不具。非凈頭所以事眾也。禁之不止命之不行。非凈人所以順眾也。如其眾僧輕師慢法取性隨緣。非所以報長老也。坐臥參差去就乖角。非所以報首座也。意輕王法不顧叢林。非所以報監院也。上
【現代漢語翻譯】 現代漢語譯本 容易遵循且易於實行，這就是報答凈人的方式。因此，在叢林（寺院）中，道業才能日日更新，上等根器的人一生就能成就，中等根器的人也能增長聖胎。即使是尚未開悟的人，也能在日常修行中不虛度光陰。這才是真正的僧寶，是世間的福田，近期來說是末法時代的津樑，最終能證得莊嚴的極果。如果叢林不加以治理，法輪不能轉動，就不是長老應有的作為。身口意三業不調和，行住坐臥四儀不莊嚴，就不是首座應有的表率。不能寬容大眾，不厚愛大眾，就不是監院應有的護持。修行的人不能安心，擾亂僧團的人不能去除，就不是維那應有的悅眾。飯菜不精美，三德（知足、感恩、慚愧）不能滿足，就不是典座應有的供養。寮房不修繕，什物不齊備，就不是直歲應有的安眾。積蓄常住財物，剋扣眾僧用度，就不是庫頭應有的贍養。書信文書不工整，文字錯亂，就不是書狀應有的裝飾。幾案不整潔，喧譁吵鬧不止，就不是藏主應有的待眾。憎恨貧窮，喜愛富貴，重視世俗，輕視僧人，就不是知客應有的贊眾。禮貌不恭敬，尊卑沒有秩序，就不是侍者應有的命眾。打理不勤快，守護不謹慎，就不是寮主應有的居眾。不熟悉供養侍奉，擾亂病人，就不是堂主應有的恤眾。湯水供應不足，寒暖照顧不周，就不是浴主、水頭應有的浣眾。預備工作不提前做好，讓大家心生煩惱，就不是爐頭、炭頭應有的向眾。面臨財物不公正，宣揚功德不盡力，就不是街坊化主應有的供眾。土地有遺漏的利益，人們沒有完全的功勞，就不是園頭、磨頭、莊主應有的代眾。懶惰不能去除，各種因緣不能具足，就不是凈頭應有的事眾。禁止卻不能停止，命令卻不能執行，就不是凈人應有的順眾。如果眾僧輕視師長，怠慢佛法，任性隨緣，就不是報答長老的方式。坐臥不整齊，進退不合規矩，就不是報答首座的方式。輕視王法，不顧叢林，就不是報答監院的方式。
【English Translation】 English version Easy to follow and easy to practice, this is how to repay the 'Jing Ren' (凈人, Clean Person, a layperson who serves in the monastery). Therefore, in the 'Cong Lin' (叢林, Monastery), the 'Dao Ye' (道業, progress in the path) can be renewed daily, those with superior faculties can achieve enlightenment in one lifetime, and those with average faculties can nurture the 'Sheng Tai' (聖胎, holy embryo). Even those who have not yet awakened can make good use of their time in daily practice. This is the true 'Seng Bao' (僧寶, Sangha Jewel), a field of merit for the world, a bridge for the 'Mo Fa' (末法, Dharma-ending Age) in the near future, and ultimately able to attain the ultimate fruit of adornment. If the 'Cong Lin' (叢林, Monastery) is not well managed and the 'Fa Lun' (法輪, Dharma Wheel) cannot turn, it is not the way an 'Zhang Lao' (長老, Elder) should act. If the three karmas of body, speech, and mind are not in harmony, and the four dignities of walking, standing, sitting, and lying are not solemn, it is not the example a 'Shou Zuo' (首座, Head Seat) should set. If one cannot be tolerant of the masses and does not love them deeply, it is not the way a 'Jian Yuan' (監院, Abbot) should protect them. If practitioners cannot be at peace and those who disrupt the Sangha cannot be removed, it is not the way a 'Wei Na' (維那, Proctor) should please the Sangha. If the food is not exquisite and the three virtues (contentment, gratitude, and shame) are not satisfied, it is not the way a 'Dian Zuo' (典座, Cook) should offer. If the dormitories are not repaired and the supplies are not complete, it is not the way a 'Zhi Sui' (直歲, Year Manager) should settle the Sangha. If one accumulates the monastery's wealth and reduces the expenses of the Sangha, it is not the way a 'Ku Tou' (庫頭, Treasurer) should support them. If the letters and documents are not well written and the words are disordered, it is not the way a 'Shu Zhuang' (書狀, Secretary) should adorn them. If the desks are not tidy and the noise does not stop, it is not the way a 'Cang Zhu' (藏主, Librarian) should treat the Sangha. If one hates the poor and loves the rich, values the secular and despises the monks, it is not the way a 'Zhi Ke' (知客, Guest Prefect) should praise the Sangha. If one is not respectful and the order of seniority is lost, it is not the way a 'Shi Zhe' (侍者, Attendant) should command the Sangha. If one is not diligent in tidying up and not careful in guarding, it is not the way a 'Liao Zhu' (寮主, Dormitory Manager) should reside with the Sangha. If one is not familiar with offering service and disturbs the sick, it is not the way a 'Tang Zhu' (堂主, Hall Manager) should care for the Sangha. If the soup and water are not sufficient and the warmth is not taken care of, it is not the way a 'Yu Zhu' (浴主, Bath Manager) and 'Shui Tou' (水頭, Water Manager) should cleanse the Sangha. If preparations are not made in advance and everyone is troubled, it is not the way a 'Lu Tou' (爐頭, Stove Manager) and 'Tan Tou' (炭頭, Charcoal Manager) should face the Sangha. If one is not fair in dealing with wealth and does not exert effort in proclaiming merit, it is not the way a 'Jie Fang Hua Zhu' (街坊化主, Street Alms Giver) should offer to the Sangha. If the land has residual benefits and people do not have complete merit, it is not the way a 'Yuan Tou' (園頭, Gardener), 'Mo Tou' (磨頭, Miller), and 'Zhuang Zhu' (莊主, Estate Manager) should act on behalf of the Sangha. If laziness cannot be removed and various conditions cannot be fulfilled, it is not the way a 'Jing Tou' (凈頭, Toilet Manager) should serve the Sangha. If prohibition cannot stop and commands cannot be executed, it is not the way a 'Jing Ren' (凈人, Clean Person) should comply with the Sangha. If the Sangha despises the teacher, neglects the Dharma, and acts according to their own nature, it is not the way to repay the 'Zhang Lao' (長老, Elder). If sitting and lying are not orderly and going and coming are not in accordance with the rules, it is not the way to repay the 'Shou Zuo' (首座, Head Seat). If one despises the laws of the king and does not care for the 'Cong Lin' (叢林, Monastery), it is not the way to repay the 'Jian Yuan' (監院, Abbot).
下不和斗諍堅固。非所以報維那也。貪婪美膳毀訾粗食。非所以報典座也。居處受用不思後人。非所以報直歲也。多貪利養不惜常住。非所以報庫頭也。事持筆硯馳騁文章。非所以報書狀也。慢易金文看尋外典。非所以報藏主也。追陪俗士交結貴人。非所以報知客也。遺忘召請久坐眾僧。非所以報侍者也。以己妨人慢藏誨盜。非所以報寮主也。多嗔少喜不順病緣。非所以報堂主也。桶杓作聲用水無節。非所以報浴主水頭也。身利溫暖有妨眾人。非所以報爐頭炭頭也。不念修行安然受供。非所以報街坊化主也。飽食終日無所用心。非所以報園頭磨頭莊主也。涕唾墻壁狼籍東司。非所以報凈頭也。專尚威嚴宿無善教。非所以報凈人也。蓋以旋風千匝尚有不周。但知捨短從長。共辦出家之事。所冀師子窟中盡成師子。栴檀林下純是栴檀。令斯后五百年再睹靈山一會。然則法門興廢繫在僧徒。僧是敬田所應奉重。僧重則法重。僧輕則法輕。內護既嚴外護必謹。設使粥飯主人一期王化叢林。執事偶爾當權常宜敬仰。同袍不得妄自尊大。若也貢高我慢私事公酬萬事無常。豈能長保。一朝歸眾何面相看。因果無差恐難迴避。僧為佛子應供無殊。天上人間咸所恭敬。二時粥飯理合精豐。四事供須無令缺少。世尊二千年遺蔭蓋覆兒孫。白
【現代漢語翻譯】 現代漢語譯本： 下級之間不和睦，爭鬥不休，這是沒有報答維那（寺院中負責維持秩序的僧人）的恩情。貪圖美味佳餚，詆譭粗茶淡飯，這是沒有報答典座（寺院中負責廚房事務的僧人）的恩情。居住受用寺院的資源，卻不為後來的人著想，這是沒有報答直歲（寺院中負責年度事務的僧人）的恩情。貪圖過多的供養，不愛惜寺院的常住財物，這是沒有報答庫頭（寺院中負責管理倉庫的僧人）的恩情。只顧處理文書，賣弄文章，這是沒有報答書狀（寺院中負責書寫文書的僧人）的恩情。輕慢佛經，只看外道的典籍，這是沒有報答藏主（寺院中負責管理經書的僧人）的恩情。追隨世俗之人，結交權貴，這是沒有報答知客（寺院中負責接待賓客的僧人）的恩情。忘記召請，讓眾僧久等，這是沒有報答侍者（寺院中負責服侍僧人的僧人）的恩情。爲了自己的利益妨礙他人，不謹慎收藏反而引誘盜竊，這是沒有報答寮主（寺院中負責管理僧寮的僧人）的恩情。多嗔少喜，不順應病人的需要，這是沒有報答堂主（寺院中負責管理僧堂的僧人）的恩情。使用桶杓發出聲響，用水沒有節制，這是沒有報答浴主水頭（寺院中負責管理浴室和供水的僧人）的恩情。只顧自己取暖，妨礙了大家，這是沒有報答爐頭炭頭（寺院中負責管理火爐和木炭的僧人）的恩情。不念修行，安然接受供養，這是沒有報答街坊化主（寺院中負責向街坊募捐的僧人）的恩情。吃飽了整天無所事事，這是沒有報答園頭磨頭莊主（寺院中負責管理菜園、磨坊和莊園的僧人）的恩情。隨地吐痰，弄髒墻壁和廁所，這是沒有報答凈頭（寺院中負責清潔的僧人）的恩情。只注重威嚴，平時沒有好的教導，這是沒有報答凈人（寺院中負責雜務的工人）的恩情。 要知道，即使是旋風千匝也有照顧不到的地方。只要知道捨棄缺點，學習優點，共同辦理出家修行的事情。希望在師子窟（比喻充滿智慧和力量的團體）中都能成為師子（比喻有智慧和力量的人），在栴檀林（比喻高尚的團體）下都是栴檀（比喻高尚的人），讓這后五百年的人們再次見到靈山一會（指佛陀在靈鷲山說法的大會）。如此，佛法的興盛衰敗就係于僧團。僧是敬田（指值得尊敬和供養的僧人），應當奉重。僧人受到尊重，佛法就興盛；僧人被輕視，佛法就衰敗。內部的護持既然嚴格，外部的護持必定謹慎。即使是粥飯主人（指供養僧眾的人）一時管理王化叢林（指寺院），執事（指寺院中的各種職務）偶爾當權，也應該常常敬仰。同袍（指一同出家的僧人）之間不能妄自尊大。如果貢高我慢，用公家的財物來滿足私人的需求，要知道萬事無常，怎麼能長久保持呢？一旦迴歸大眾，有什麼面目相見？因果報應沒有差錯，恐怕難以迴避。僧人為佛的弟子，接受供養沒有差別，天上人間都應該恭敬。二時粥飯（指早晚的飲食）理應精美豐盛，四事供須（指衣服、飲食、臥具、醫藥）不要缺少。世尊二千年的遺蔭庇護著我們這些後代子孫。
【English Translation】 English version: Subordinates are not harmonious and constantly engage in disputes, which is not repaying the kindness of the Vina (the monastic officer in charge of maintaining order). Being greedy for delicious food and criticizing coarse meals is not repaying the kindness of the Diansuo (the monastic officer in charge of the kitchen). Enjoying the monastery's resources without considering future generations is not repaying the kindness of the Zhishui (the monastic officer in charge of annual affairs). Being greedy for excessive offerings and not cherishing the monastery's permanent property is not repaying the kindness of the Kutou (the monastic officer in charge of the warehouse). Only focusing on paperwork and flaunting literary skills is not repaying the kindness of the Shuzhuang (the monastic officer in charge of writing documents). Disrespecting Buddhist scriptures and only reading external doctrines is not repaying the kindness of the Cangzhu (the monastic officer in charge of managing scriptures). Following worldly people and associating with dignitaries is not repaying the kindness of the Zhike (the monastic officer in charge of receiving guests). Forgetting to summon and making the monks wait for a long time is not repaying the kindness of the Shizhe (the monastic attendant). Obstructing others for one's own benefit and carelessly storing things, leading to theft, is not repaying the kindness of the Liaozhu (the monastic officer in charge of managing the monks' quarters). Being often angry and seldom joyful, and not accommodating the needs of the sick, is not repaying the kindness of the Tangzhu (the monastic officer in charge of managing the monks' hall). Making noise with buckets and ladles and using water without restraint is not repaying the kindness of the Yuzhu and Shuitou (the monastic officers in charge of managing the bathhouse and water supply). Only caring about one's own warmth and hindering others is not repaying the kindness of the Lutou and Tantou (the monastic officers in charge of managing the stove and charcoal). Not thinking about cultivation and peacefully accepting offerings is not repaying the kindness of the Jiefang Huazhu (the monastic officers in charge of soliciting donations from the neighborhood). Eating one's fill all day long without any purpose is not repaying the kindness of the Yuantou, Motou, and Zhuangzhu (the monastic officers in charge of managing the garden, mill, and estate). Spitting everywhere and dirtying the walls and toilets is not repaying the kindness of the Jingtou (the monastic officer in charge of cleaning). Only focusing on prestige and lacking good teachings is not repaying the kindness of the Jingren (the monastic workers in charge of miscellaneous tasks). Know that even a whirlwind spinning a thousand times may still have areas it doesn't reach. Just know to abandon shortcomings and learn from strengths, and jointly handle the affairs of monastic practice. It is hoped that in the 'lion's den' (a metaphor for a group full of wisdom and strength), everyone can become a 'lion' (a metaphor for a wise and strong person), and in the 'sandalwood forest' (a metaphor for a noble group), everyone is 'sandalwood' (a metaphor for a noble person), so that people in these later five hundred years can once again see the 'gathering on Vulture Peak' (referring to the assembly where the Buddha preached on Vulture Peak). Thus, the rise and fall of the Dharma depend on the Sangha (the monastic community). The Sangha is a 'field of merit' (referring to monks worthy of respect and offerings), and should be honored. When the Sangha is respected, the Dharma flourishes; when the Sangha is despised, the Dharma declines. Since internal protection is strict, external protection must be cautious. Even if the 'master of porridge and rice' (referring to those who provide for the Sangha) temporarily manages the 'royalized forest' (referring to the monastery), and the 'officials' (referring to various positions in the monastery) occasionally hold power, they should always be revered. Fellow practitioners (referring to monks who have ordained together) must not be arrogant. If one is conceited and uses public funds to satisfy private needs, know that all things are impermanent, how can one maintain it for long? Once returning to the community, what face will one have to meet others? The law of cause and effect is without error, and it is feared that it will be difficult to avoid. Monks are disciples of the Buddha, and receiving offerings is without difference; they should be respected by both gods and humans. The two daily meals (referring to morning and evening meals) should be exquisite and abundant, and the four requisites (referring to clothing, food, bedding, and medicine) should not be lacking. The Buddha's legacy of two thousand years covers and protects us, his descendants.
毫光一分功德。受用不盡。但知奉眾不可憂貧。僧無凡聖通會十方。既曰招提悉皆有分。豈可妄生分別輕厭客僧。旦過寮三朝權住盡禮供承。僧堂前暫爾求齋等心供養。俗客尚猶照管僧家忍不逢迎。若無有限之心。自有無窮之福。僧門和合上下同心。互有短長遞相蓋覆。家中醜惡莫使外聞。雖然於事無傷畢竟減人瞻仰。如師子身中蟲自食師子肉。非外道天魔所能壞也。若欲道風不墜佛日常明。壯祖域之光輝。補皇朝之聖化。愿以斯文為龜鏡焉。
慈受禪師示眾箴規(壽無量本大同小異)
升堂唸誦諷經小參。但是眾集宜須先赴。遊方上士規矩隨身。豈可乖慵遭人檢點。一回可恕三犯何顏。不思百丈真風便見。投子道底靜牌才掛。宜各默然。縱不掛時豈可談笑。古佛垂訓守口如瓶。二六時中常宜緘默。三業不戒萬禍潛生。善諳魯祖風。便口掛壁上。自己案前常令潔凈。只安香匣禪策經文。貴圖齊整。不得安世俗文字。藥裹香爐種種所須。宜收案下。出聲持誦噪吵稠人。背靠扳頭輕欺大眾。虛占案分掛物明窗。不合律儀叢林安許。端身正意默爾披尋。諦味聖言契合心地。不虛開卷始會看經。平時鄰案。道人切忌交頭接耳。賓客相看禮不可免。茶湯才罷敘話已周相引出寮不可久坐。若是舊時道伴遠地親情相邀林
【現代漢語翻譯】 現代漢語譯本 毫光一分功德，受用不盡。只要懂得供養大眾，就不必擔憂貧窮。僧人不分凡聖，都與十方相通。既然名為招提（寺院），人人都有份。怎可隨意生出分別心，輕視厭惡來訪的僧人？短暫借住僧寮三五日，也應盡禮供養。僧堂前暫時求齋，也要平等心對待。世俗客人都尚且要照應，僧家怎能忍心不迎接？若能沒有分別有限之心，自然有無窮的福報。僧門和合，上下同心，互相彌補缺點，掩蓋過失。家中的醜事不要外傳。雖然對事情沒有直接的損害，但終究會減少別人對僧團的敬仰。如同獅子身上的蟲子，從內部啃食獅子的肉。這並非外道天魔所能破壞的。若想道風不墜，佛日常明，光大祖師的道場，輔助朝廷的教化，希望以這些文字作為借鑑。 慈受禪師示眾箴規（壽無量本大同小異） 升堂、唸誦、諷經、小參，凡是大眾聚集的場合，都應該儘快前往。雲遊四方的修行人，規矩應該隨身攜帶，怎能懶散懈怠，被人指摘？一次可以原諒，多次犯錯，顏面何存？不想想百丈禪師的真風。當投子寺的止靜牌掛起時，大家都應該保持沉默。即使沒有掛牌時，怎可談笑喧譁？古佛垂訓，守口如瓶。一天二十四小時，都應該保持沉默。身口意三業不謹慎，各種災禍就會悄悄產生。如果熟悉魯祖的作風，就應該把嘴巴掛在墻上。自己的桌案前，要經常保持潔凈。只安放香匣、禪策、經文，以求整齊。不得放置世俗文字。藥包、香爐等各種所需之物，應該收在桌子下面。出聲持誦，在人群中喧譁吵鬧，靠著椅背，輕慢大眾，虛佔座位，在明亮的窗前掛東西，這些都不合叢林的規矩，叢林怎能允許？端正身心，默默地閱讀經文，仔細品味聖言，與自己的心性相契合。不虛度光陰地打開經卷，才算是真正地看經。平時鄰座的道友，切忌交頭接耳。賓客來訪，禮節不可免。茶水喝完，敘話完畢，就應該互相引出禪房，不可久坐。如果是以前的道友，遠方的親友，互相邀請到樹林
【English Translation】 English version The merit of a single ray of light is inexhaustible. Simply knowing to serve the assembly eliminates the worry of poverty. Monks, regardless of whether they are ordinary or enlightened, are connected to the ten directions. Since it is called a Sangharama (monastery), everyone has a share. How can one arbitrarily create distinctions, belittling and disliking visiting monks? Even for a brief stay of three to five days in the monastic quarters, one should offer the utmost respect and support. When temporarily seeking alms in front of the Sangha hall, one should treat everyone with equanimity. Even secular guests are cared for; how can a monastic family bear not to welcome fellow monks? If one can be without limited and discriminating thoughts, one will naturally have limitless blessings. The Sangha should be harmonious, with superiors and inferiors of one mind, mutually compensating for shortcomings and covering up faults. Do not let the ugliness of the family be known outside. Although it does not directly harm matters, it will ultimately diminish others' respect for the Sangha. It is like a worm in the body of a lion, eating the lion's flesh from within. This cannot be destroyed by external heretics or demons. If you want the spirit of the Dharma to not decline and the light of the Buddha to shine brightly every day, to glorify the ancestral domain and supplement the sacred transformation of the imperial court, I hope to use these words as a mirror. Chan Master Cishou's Admonitions to the Assembly (Shou Wuliang version, largely the same with minor differences) Attending the Dharma hall, chanting, reciting scriptures, and small gatherings—whenever the assembly gathers, one should hasten to attend. A wandering practitioner should carry the rules with them. How can one be lazy and negligent, inviting criticism? One time can be forgiven, but what face is left after repeated offenses? Do not forget the true spirit of Chan Master Baizhang. When the 'Silence' board is hung at Touzi Temple, everyone should remain silent. Even when the board is not hung, how can one talk and laugh loudly? The ancient Buddhas taught to guard the mouth like a bottle. One should always remain silent throughout the twenty-four hours. If the three karmas (body, speech, and mind) are not disciplined, all kinds of misfortunes will arise stealthily. If one is familiar with the style of Master Lu, one should 'hang the mouth on the wall.' One should always keep one's desk clean. Only place incense boxes, Chan texts, and scriptures on it, striving for neatness. One should not place secular writings. Medicine bags, incense burners, and other necessities should be stored under the desk. Reciting aloud and making noise in the crowd, leaning against the back of the chair, slighting the assembly, occupying a seat without purpose, and hanging things in front of a bright window—these are not in accordance with the rules of the monastery. How can the monastery allow these? Straighten your body and mind, and silently read the scriptures, carefully savoring the sacred words, aligning them with your own nature. Only by opening the scriptures without wasting time can one truly be said to be reading the scriptures. During ordinary times, neighboring practitioners should avoid whispering to each other. When guests visit, etiquette is unavoidable. After tea and conversation, one should lead each other out of the meditation hall and not sit for too long. If they are former fellow practitioners or relatives from afar, inviting each other to the forest
下水邊。方可傾心談論。至於交關買賣引惹雜人。盡非衲子所為。便可一筆勾下。粥后歸寮同伸問訊。上中下座恭敬為先。茍或不然輕人慢己。放參開籠須白知寮。出入掀簾要垂後手。登床宴坐不可垂衣。舉動經行更宜緩步。使人動念魔障易生。眾口爍金自家何樂。洗衣把針宜於齋后。不急之務道業荒唐。不可將湯瓶泡衣洗面。卓上裁紙糊卓偷煮。點心包藏藥石竹竿。要知觸凈熨斗須看閑忙。執在一隅恐妨眾用。古聖補破遮寒。縫了便休。豈可朝昏事侍針線。煎點荼湯叢林盛禮。大眾雲集方可跏趺。盞橐收歸眾人齊退。私藏茶末取笑傍觀。隻手揖人是何法度。有故不赴須白知寮。小坐茶湯輒不可免。新到入寮宜懷謙下。未諳法度請問耆年。隨方毗尼在人建立。安籠占案不必著忙。款細之間自然穩便。入寮煎點本為眾人。意在志誠茶須通吃。使了家事舊處安排。瀉卻湯瓶即時添注。山行水次戒護開談。張口如弓發言如箭。雌黃之事品藻他人。說食說錢呵風罵雨。墻壁有耳法令無親。忽然虎口遭傷始見。鋒頭太露。凡遇茶毗陰晴齊赴。各懷悽愴同運悲心。恐彼前人虛生浪死。口持經咒肩負柴薪。豈可猖狂恣聲談笑。衣盂估唱本為破慳。後人不知返成貪愛。偷量長短暗窺舊新。賤唱貴分過如常賣不知反責猶說便宜。識者傍觀
面漸汗下。若是海門上士。禪院高賓。但為死者結緣莫被活人嗤笑。柔和善順上下可觀。我慢貢高諸聖不祐。八萬細行三千威儀。二六時中頭頭可見。穿堂直過豈不厚顏。尊殿間行恐招薄福。衩衣登殿草履遊山。莫踐法堂回互耆宿。五更洗面本為修行。吐唾拖盆喧聒大眾。暗中動念自昧不知。日往月來面黃身瘦。浴湯少使籌子休拈。作福雖多不如避罪。廊舍吐唾案上抓頭。違背聖賢自從己便。時時檢點步步堤防。直須小卻身心便好大著腸肚。十日知寮遞相供養晚眠早起務在精誠。苦切勞心先人後己。大眾衣缽切要關防。一事不周眾人動念。煎茶掃地換水裝香。莫教冷卻湯瓶。免見禪和煩惱。寮中首座。務要柔和。規矩先行繩墨自定。依時上案簡徑開談。有一不周眾人共議。遊山玩水出入有時。惡性道人善言誘勸。倘不聽從密白方丈。護善遮惡取信檀那。凈𩬊圍爐禮宜謙讓。右件規矩委曲預聞。日用時中各宜照顧。一撥便轉善不可加。三喚不回相聚何益。況乃心塵難掃性水易湍。中器中根可上可下。克賓法戰不勝。曾罰饡飯一堂。文遠勝劣爭禪。輸卻糊餅兩個。叢林榜樣後學依從。焦山不說兩般禪只要罰油十六兩。頌曰。
烏龜忽爾艾燒頭。千古令人笑不休。奉勸後生高著眼。莫教罰了一斤油。
笑翁和尚
家訓
日亦然兮夜亦然。睡時宜後起宜先。收單折被候開靜。 動止迴旋向左肩。
晨朝粥罷莫猖狂。盥漱低頭少使湯。頭若癢時須待浴。 手巾乾淨不相妨。
寂靜身心展缽時。出宜先箸入先匙。食巾收折須臨后。 左右和南禮莫虧。
粥了和南飯後茶。放參藥石莫喧譁。出堂入戶清規合。 猶見叢林有作家。
座元門首板丁當。是甚禪和敢入堂。追罰百錢由自可。 高懸一榜最難當。
入室升堂唸誦時。從規合自具威儀。近來一等無羞恥。 直裰中間小袖兒。
脫著衣鞋要整齊。掩門宜緩放籌低。密持咒語輕彈指。 凈桶常將右手提。
入浴披衫貴靜恭。需湯擊板合從容。不應觸布安槽上。 雙腳如何著桶中。
禮拜持經遣睡魔。不須將此當嘍啰。一朝突出娘生眼。 執藥方知病轉多。
頂笠腰包號水云。尋師切勿憚辛勤。法門冷淡須防護。 莫學尋常救火軍。
黃龍死心新禪師小參
夫小參者。謂之家教。何謂家教。譬如人家有三個五個兒子。大底今日干甚事。小底今日干甚事。是與不是晚間歸來。父母一一處斷。叢林中亦復如是。院門今日干甚事。是與不是住持人當一一處斷。觀今之時節。叢林淡薄人根狹劣。不可說也。有一般破落戶長老。馳書達信。遮邊討院住。那邊討
【現代漢語翻譯】 現代漢語譯本 家訓
白天是這樣，夜晚也是這樣。睡覺時應該晚睡，起床時應該早起。收疊床單被子，等待開靜的訊號。 行動、停止、轉身，都要面向左肩。
早晨喝完粥后不要放肆喧譁。洗漱時要低頭，少用水花飛濺。如果頭癢，必須等到洗浴時再撓。手巾要保持乾淨，不要妨礙他人。
在寂靜的身心中展開缽時，拿出筷子要先於勺子。放下食巾時要放在最後。左右鄰座都要合掌問訊，禮儀不可缺失。
喝完粥后合掌問訊，飯後飲茶。放參、吃藥石時不要喧譁。出入禪堂、房戶，要符合清規戒律。這樣才能在叢林中成為有作為的人。
座元門前木板發出丁當聲響，是什麼禪和敢進入禪堂？追罰一百錢也還可以承受，高懸榜文示眾才是最難堪的。
進入禪堂升座唸誦時，要遵循規矩，自然具備威儀。近來有些人毫無羞恥之心，穿著直裰卻露出中間的小袖子。
脫穿衣鞋要整齊，關門要輕緩，放下竹籌要低。秘密持誦咒語，輕輕彈指。凈桶要經常用右手提。
進入浴室披上浴衣，要安靜恭敬。需要熱水時敲擊木板，要合乎從容。不應該把擦拭身體的布放在水槽上，雙腳應該如何放入桶中？
禮拜、持經，是爲了驅趕睡魔。不要把這些當成是隨便應付的事情。一旦娘生眼突然睜開（指開悟），執著于藥方才知道病情更加嚴重。
頭戴斗笠，腰纏包裹，四處遊方被稱為水云僧。尋訪明師切勿害怕辛苦。佛法衰微時要努力防護，不要學那些尋常的救火隊員（比喻只顧眼前，不顧根本）。
黃龍死心新禪師小參
所謂小參，就是家教。什麼是家教？譬如一家人家有三五個兒子，大的今天做什麼事，小的今天做什麼事，做得對不對，晚上回來，父母一一處理決斷。叢林中也是這樣。院門今天做什麼事，做得對不對，住持人應當一一處理決斷。看看現在的時節，叢林淡薄，人們的根器狹劣，真是不可說啊！有一些破落戶長老，寫信到處求人，這邊討寺院住，那邊討寺院住。
【English Translation】 English version Family Admonitions
Thus it is by day, and thus it is by night. When sleeping, one should retire late; when rising, one should arise early. Fold the bedding and blankets, and await the signal for the opening of stillness. In movement, stopping, and turning, always face the left shoulder.
After morning congee, do not be boisterous. When washing, lower your head and use less water. If your head itches, wait until bathing. Keep your towel clean, so as not to disturb others.
When unfolding the bowl in a quiet mind and body, take out the chopsticks before the spoon. When putting down the eating cloth, do so last. Greet those to your left and right with palms together, and do not neglect the proper etiquette.
After congee, greet with palms together; after the meal, have tea. When taking medicine or evening refreshments, do not be noisy. Entering and exiting the hall and rooms, conform to the monastic rules. Only then can you be a capable person in the monastery.
The sound of the wooden clapper rings at the head of the seat of honor. What kind of Chan monk dares to enter the hall? Being fined a hundred coins is still bearable, but being publicly shamed on a high-hanging notice is the most difficult to endure.
When entering the room to ascend the platform for chanting, follow the rules and naturally possess dignity. Recently, some are without shame, wearing the straight robe but revealing the small sleeves in the middle.
When taking off and putting on clothes and shoes, be neat and tidy. Close the door gently and lower the counting sticks quietly. Secretly recite mantras and lightly snap your fingers. Always carry the chamber pot with your right hand.
When entering the bath, wear the bathing robe with quiet reverence. When needing hot water, strike the board in a composed manner. Do not place the cloth for wiping the body on the trough. How should both feet be placed in the bucket?
Prostrations and sutra chanting are for dispelling sleepiness. Do not treat these as mere formalities. Once the 'eyes born of your mother' suddenly open (referring to enlightenment), clinging to prescriptions only reveals that the illness has worsened.
Wearing a bamboo hat and carrying a waist pack, wandering around is called being a 'water-cloud' monk. When seeking a teacher, do not fear hardship. When the Dharma is declining, you must strive to protect it. Do not learn from ordinary firefighters (a metaphor for those who only address immediate problems without addressing the root cause).
Small Gathering Talk by Chan Master Sixin of Huanglong
The so-called 'small gathering' is like family instruction. What is family instruction? For example, a family has three or five sons. The eldest does this today, the youngest does that today. Whether they do right or wrong, when they return in the evening, the parents handle and decide everything. It is the same in the monastery. What does the monastery do today? Whether it is right or wrong, the abbot should handle and decide everything. Looking at the present time, the monasteries are weak, and people's capacities are narrow. It is truly unspeakable! There are some degenerate elders who write letters everywhere, seeking to reside in this monastery and seeking to reside in that monastery.
院住。才討得院住。便揀個好日入院。又道我是長老。方丈里自在受快活。遮般底喚作地獄滓。如今叢林中。若論參禪固是難得其人。我看見爾遮一隊漢。在遮里心憤憤口悱悱。道我會禪會道。入方丈里趁口快撐。兩轉語便行。不是遮個道理。又有一般漢。影影響響認得個頑空。便道只是遮個事。又有一般道。見虛空里光影。又有一般道。無有不是者錯了也。救不得了也。遮般底只宜色身安樂。莫教一頓病打在延壽堂內。如落湯螃蟹手忙腳亂。見神見鬼遮邊討巫師。那邊討醫博。卜兇卜吉問好問惡。爾不見。我佛如來為三界醫王四生慈父。醫一切眾生心病。只為爾不信自心。向外馳求。被邪魔魍魎入爾心中。做得許多見解要識爾自心么。如太陽當晝天下皆明。那裡更有暗處。若到遮個田地。亦無吉兇爻象。亦無是非好惡。便能向是非頭上坐。是非頭上臥。乃至淫坊酒肆虎穴魔宮。儘是當人安身立命之處。只為爾無量劫來業識濃厚。心中趫趫欹欹繘繘繂繂。信之不及。便被世間情愛。纏縛得來七顛八倒。江南人護江南人。廣南人護廣南人。淮南人護淮南人。向北人護向北人。湖南人護湖南人。福建人護福建人。川僧護川僧。浙僧護浙僧。道我鄉人住院。我去贊佐他。一朝有個不周。全翻作是非到處說。苦哉苦哉。恁么行
【現代漢語翻譯】 現代漢語譯本： 住在寺院裡。剛得到寺院的住持之位，就挑選個好日子入院。又說我是長老（寺院中地位較高者）。在方丈（寺院住持的住所）里自在享受快樂。這種人叫做地獄的渣滓。如今的叢林（指寺院）中，要論參禪（佛教修行方式）確實很難找到真正的人。我看見你們這一群人，在這裡心裡憤憤不平，口裡嘟嘟囔囔，說我會禪會道。進入方丈里逞口舌之快，用幾句轉語（禪宗術語）就想矇混過關，這不是這個道理。又有一類人，模模糊糊地認識了個頑空（佛教術語，指執著于空性），就說這就是全部的事實。又有一類人說，看見虛空里的光影。又有一類人說，『沒有不是這樣的』，錯了啊，救不了啦！這種人只適合色身安樂（指追求物質享受），不要讓一場病打在延壽堂（寺院中的病房）內，像落湯的螃蟹一樣手忙腳亂。見神見鬼，這邊找巫師，那邊找醫生，占卜兇吉，問好問壞。你們沒看見嗎？我佛如來是三界（欲界、色界、無色界）的醫王，四生（胎生、卵生、濕生、化生）的慈父，醫治一切眾生的心病。只因爲你們不相信自己的心，向外奔波尋求，被邪魔鬼怪進入你們的心中，產生許多錯誤的見解。想要認識你們自己的心嗎？就像太陽當空照耀，天下都光明，哪裡還有黑暗的地方？如果到了這種境界，也就沒有吉兇的爻象，也沒有是非好惡。便能坐在是非之上，躺在是非之上，乃至淫坊酒肆、虎穴魔宮，都是當人安身立命的地方。只因爲你們無量劫（極長的時間）以來業識（佛教術語，指業力形成的意識）濃厚，心中歪歪斜斜，像繩索一樣糾纏不清，來不及相信自己，就被世間的情愛纏縛得七顛八倒。江南人袒護江南人，廣南人袒護廣南人，淮南人袒護淮南人，向北人袒護向北人，湖南人袒護湖南人，福建人袒護福建人，川地的僧人袒護川地的僧人，浙江的僧人袒護浙江的僧人，說我的同鄉來當住持，我去幫助他。一旦有個不周到的地方，就完全變成是非，到處說。苦啊苦啊，這樣行事！
【English Translation】 English version: Living in the monastery. Just having obtained the position of abbot, they choose a good day to enter the abbot's quarters. They also say, 'I am an elder (a person of high status in the monastery).' They freely enjoy themselves in the abbot's quarters (the residence of the abbot). Such people are called the dregs of hell. Nowadays, in the sangha (monastic community), it is indeed difficult to find someone who truly practices Chan (Zen Buddhism). I see you, this group of people, here with resentment in your hearts and murmuring in your mouths, saying, 'I know Chan, I know the Way.' Entering the abbot's quarters to indulge in quick talk, trying to muddle through with a few turning phrases (Zen terminology), this is not the principle. Then there are those who vaguely recognize a stubborn emptiness (Buddhist term, referring to attachment to emptiness), and say that this is the whole matter. Then there are those who say they see light and shadows in the void. Then there are those who say, 'There is nothing that is not like this,' but they are wrong, and cannot be saved! Such people are only fit for physical comfort (referring to the pursuit of material enjoyment). Don't let an illness strike them in the Yan Shou Hall (infirmary in the monastery), like a crab in hot water, flustered and frantic. Seeing gods and ghosts, seeking shamans here and doctors there, divining good and bad omens, asking about good and evil. Don't you see? My Buddha Tathagata is the king of medicine for the Three Realms (Desire Realm, Form Realm, Formless Realm), the compassionate father of the Four Births (womb-born, egg-born, moisture-born, transformation-born), healing the mental illnesses of all sentient beings. It is only because you do not believe in your own minds, and seek outwards, that demons and goblins enter your minds, creating many wrong views. Do you want to know your own minds? It is like the sun shining in the daytime, the whole world is bright, where is there any darkness? If you reach this state, there are no auspicious or inauspicious omens, no right or wrong, good or bad. Then you can sit on top of right and wrong, lie on top of right and wrong, even in brothels and taverns, tiger dens and demon palaces, all are places for a person to settle down and establish their life. It is only because your karmic consciousness (Buddhist term, referring to consciousness formed by karma) is thick from countless kalpas (extremely long periods of time), your minds are crooked and entangled like ropes, and you are unable to believe in yourselves, that you are entangled by worldly love and affection, turned upside down. People from Jiangnan protect people from Jiangnan, people from Guangnan protect people from Guangnan, people from Huainan protect people from Huainan, people from Xiangbei protect people from Xiangbei, people from Hunan protect people from Hunan, people from Fujian protect people from Fujian, monks from Sichuan protect monks from Sichuan, monks from Zhejiang protect monks from Zhejiang, saying, 'My fellow villager is becoming the abbot, I will go and support him.' Once there is something not done properly, it completely turns into right and wrong, and they talk about it everywhere. Woe is me, woe is me, acting in this way!
腳掩彩殺人。鈍置殺人若是個漢一畫畫斷多少自由自在。若也畫不斷處處被愛之所縛。愛色被色縛。愛院被院縛。愛名被名縛。愛利被利縛。愛身被身縛。爾何不退步思量。爾遮臭皮袋有甚麼好處。當時只為爾有一念愛心。便入母胎中受父精母血。交構成一塊膿團。母吃熱時便受鑊湯地獄。母吃冷時便受寒冰地獄。及至撞從母胎里出來。受寒受熱。受饑受飽。受病受苦。煎煎逼逼直至今日。只為不能返觀。便有許多是非生滅我生爾死。爾死我生。生生死死死死生生。隨業受報無有休時。近來又有一般奴狗。受雇得錢買度牒剃下狗頭。披佛袈裟。奴郎不辨菽麥不分。入吾法中破壞吾法。一向裝裹個渾身。挼腰捺𦜮胡揮亂𣫝。要做大漢。大漢不恁么做。要做大漢。須是退步莫面前背後。奴唇婢舌嫌好道惡。說遮里飲食豐厚。那裡寮舍穩便不消得。如此諸上座。人身難得佛法難聞。此身不向今生度。更向何生度此身。爾諸人要參禪么須是放下著。放下個甚麼。放下個四大五蘊。放下無量劫來許多業識。向自己根腳下推窮看。是甚麼道理。推來推去。忽然心華髮明。照十方剎。可謂得之於心應之於手。便能變大地作黃金。攪長河為酥酪。豈不暢快平生。莫只管冊子上念言念語討禪討道。禪道不在冊子上。縱饒念得一大藏教。諸
子百家。也只是閑言語。臨死之時總用不著。古人悟了方求明師抉擇。去其砂石純一真寔。秤斤定兩。恰如人開雜貨鋪相似。無種不有。來買甘草。便將甘草與他。來買黃連便將黃連與他。不可買黃連卻將甘草與他。又似爾有一塊金。將入紅爐里煆煉。煉來煉去煉得熟也。方上鉗錘打作瓶盤釵釧。瓶重幾兩盤重幾兩。一一分明。然後卻將此瓶盤釵釧。镕成一金。喚作一味平等法門。若不如此。儘是儱洞真如顢頇佛性爾還會么。爾還信么。山僧適來答遮僧四轉語道。死中有活活中有死。死中怕死活中怕活。將此四轉語驗盡天下衲僧。且道。天下衲僧將甚麼驗。良久云。大體還他肌骨好。不搽紅粉也風流(語錄)。
褒禪山慧空禪院輪藏記
無為居士楊傑作
法界本無眾生。眾生緣乎妄見。如來本無言教。言教為乎有情。妄見者。眾生之病。言教者。如來之藥。以藥治病則病無不治。以言覺妄則妄無不覺。此如來不得已而言。賢智不得已而述也。故阿難陀集而為經。優婆離結而為律。諸菩薩衍而為論。經律論雖分乎三藏。戒定慧蓋本乎一心。藏以示其涵容。心不可以凝滯。是以雙林大士接物隨機。因權表實。聚言教而為藏。載寶藏而為輪。以教依輪則教流而無礙。以輪顯教則輪運而無窮。使披其教者。
【現代漢語翻譯】 現代漢語譯本： 子百家，也只是些空閑的言語，臨死的時候一點用處也沒有。古人領悟之後，才去尋求明師來決斷選擇，去除其中的砂石，留下純粹真實的，像用秤稱量一樣斤兩分明。恰如有人開雜貨鋪一樣，什麼都有。來買甘草，就將甘草給他；來買黃連，就將黃連給他。不能買黃連卻給他甘草。又好像你有一塊金子，將它放入紅爐里鍛鍊，煉來煉去煉熟了，才用鉗子錘子打造成瓶、盤、釵、釧。瓶重幾兩，盤重幾兩，一一分明。然後又將這些瓶、盤、釵、釧，熔成一塊金子，叫做一味平等法門。如果不這樣做，全都是懵懂的真如，糊塗的佛性。你們會嗎？你們相信嗎？山僧剛才回答那位僧人的四轉語是：死中有活，活中有死；死中怕死，活中怕活。將這四轉語用來檢驗天下的衲僧（指僧人），且說，天下的衲僧用什麼來檢驗？（停頓一會兒說）大體上還是他肌骨好，不搽紅粉也風流（語錄）。
褒禪山慧空禪院輪藏記
無為居士楊傑作
法界（Dharmadhatu，指一切法的總稱）本來沒有眾生，眾生是由於虛妄的見解而產生的。如來（Tathagata，佛的稱號）本來沒有言教，言教是爲了有情眾生而設立的。虛妄的見解，是眾生的病；言教，是如來的藥。用藥來治療疾病，那麼疾病沒有不能治好的；用言教來覺悟虛妄，那麼虛妄沒有不能覺悟的。這是如來不得已才說的，賢智之士不得已才著述的。所以阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）收集整理成為經，優婆離（Upali，佛陀的十大弟子之一，持戒第一）結整合為律，諸菩薩（Bodhisattva，指發菩提心，以自覺覺他為己任者）演化成為論。經、律、論雖然分為三藏（Tripitaka，佛教經典的總稱），戒、定、慧（Śīla-samādhi-prajñā，佛教修行的三個方面）大概都本於一心。藏是爲了顯示其涵蓋容納，心不可以凝滯。因此雙林大士（指釋迦牟尼佛）接物隨機應變，用權巧方便來顯示真實。聚集言教成為藏，承載寶藏成為輪。用教義依附於輪，那麼教義的流傳就沒有阻礙；用輪來彰顯教義，那麼輪的運轉就沒有窮盡。使披閱這些教義的人。
【English Translation】 English version: 'The Hundred Schools of Philosophers' are just idle words, useless when facing death. The ancients, upon enlightenment, sought wise teachers to discern and choose, removing the sand and gravel to reveal the pure and true, weighing them precisely. It's like someone running a general store, having everything. If someone comes to buy licorice, you give them licorice; if they come to buy Coptis chinensis, you give them Coptis chinensis. You can't give them licorice when they want Coptis chinensis. It's also like having a piece of gold, putting it into a red furnace to refine it. After refining it thoroughly, you then use pliers and hammers to forge it into bottles, plates, hairpins, and bracelets. The bottle weighs so many ounces, the plate weighs so many ounces, each clearly defined. Then, you melt these bottles, plates, hairpins, and bracelets back into one piece of gold, calling it the 'One Flavor Equality Dharma Gate'. If you don't do it this way, it's all muddled True Thusness (Tathata) and confused Buddha-nature (Buddha-dhatu). Do you understand? Do you believe? This mountain monk just answered that monk's four turning phrases: 'In death there is life, in life there is death; in death, fear death; in life, fear life.' Use these four turning phrases to test all the monks in the world. Tell me, what will the monks in the world use to test? (After a pause) Generally speaking, his bones and flesh are still good; without rouge and powder, he is still charming (Sayings).'
'Record of the Revolving Sutra Cabinet at Huikong Zen Monastery on Mount Baochan'
'Written by Layman Yang Jie, the Unconcerned'
'In the Dharmadhatu (法界, the realm of all phenomena), there are fundamentally no sentient beings; sentient beings arise from deluded views. The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) fundamentally has no verbal teachings; verbal teachings are for sentient beings with feelings. Deluded views are the sickness of sentient beings; verbal teachings are the medicine of the Tathagata. Using medicine to cure sickness, there is no sickness that cannot be cured; using verbal teachings to awaken from delusion, there is no delusion that cannot be awakened from. This is why the Tathagata speaks out of necessity, and the wise and virtuous write out of necessity. Therefore, Ananda (阿難陀, the Buddha's attendant known for his memory) collected and compiled the Sutras; Upali (優婆離, foremost in upholding the precepts) compiled the Vinaya; and the Bodhisattvas (菩薩, beings striving for enlightenment) elaborated the Shastras. Although the Sutras, Vinaya, and Shastras are divided into the Tripitaka (三藏, the Three Baskets of Buddhist scriptures), morality (Śīla), concentration (samādhi), and wisdom (prajñā) are fundamentally based on one mind. 'Pitaka' is used to show its containment and capacity; the mind cannot be stagnant. Therefore, the Great Master of Shuanglin (雙林大士, referring to the Buddha) interacts with beings according to circumstances, using expedient means to reveal the truth. He gathers verbal teachings into a Pitaka and carries the treasure within a wheel. By having the teachings rely on the wheel, the teachings flow without obstruction; by using the wheel to manifest the teachings, the wheel revolves without end. Causing those who peruse these teachings.'
理悟變通。見其輪者心不退轉。然後優遊性海。解脫意筌無一物不轉法輪。無一塵不歸華藏。非有深智者。其孰能與於此哉。
慈照聰禪師住襄州石門請查待制為撰僧堂記
乾明寺者去郡百里。古曰石門。因敕易之。高山峻谷虎豹所伏。岐路磽確人煙夐絕。非志於道者罔能棲其心也。遊宦之徒羈束利名。雖觀其勝絕而罕能陟其境。道守郡日知有學者。法字守榮。自雍熙五年參尋而至。后安禪之堂卑隘墮壞。於是發心重構。克堅其志聚落求化。多歷年所。召良工市美材。迄景德三年始告成。凡五間十一架。春有學徒慧果。攜錫至京請余識之。將刊于石。乃書曰。自佛法廣被。達磨西來。具信根者求證本源。星居曠野蔽身草木。衣不禦寒食不充腹。及正法漸漓人法替怠。百丈禪師乃營其棟宇。以安老病。邇來禪剎競構宏壯。少年初學恣臥其間。殊不知化緣者勞形苦骨。施財者邀福懺罪。明因果者如臥鐵床。若當冤敵自非朝夕。密密增長聖胎。其次親善知識者。志求解脫。可以暫容其形。龍神攸護。其或心汩蓋纏。身利溫暖。不察無明。不知命縮。惟記語言。自謂究竟。韶盡遷謝墮彼惡趣。丈夫猛利得不動心者哉。榮公生鳳翔虢邑。出家于雍州鄠縣白雲山凈居禪院。大中祥符二年四月八日記。
應庵華禪
【現代漢語翻譯】 現代漢語譯本： 在理上領悟，在事上變通。見到輪迴流轉，內心不退轉。然後自在地遨遊于自性之海，解脫于言語概念的束縛，沒有什麼事物不是在轉動法輪，沒有一粒微塵不迴歸華藏世界。如果不是具有深刻智慧的人，誰能夠參與到這種境界中呢？
慈照聰禪師住在襄州石門，請查待制撰寫僧堂記。
乾明寺距離襄陽郡一百里。古時候叫做石門，因為皇帝的命令而更改名稱。這裡高山深谷，是虎豹棲息的地方。岔路崎嶇，人煙稀少，如果不是立志于道的人，不能夠安住其心。那些遊走于官場的人，被名利束縛，即使看到這裡的美景，也很少能夠登上這片土地。我擔任郡守的時候，知道有位學道之人，法號守榮。從雍熙五年開始參訪尋道來到這裡。後來安禪的僧堂低矮破舊。於是發心重新建造。堅定他的志向，在村落中四處募化。經歷了很多年，召集優秀的工匠，購買上好的木材。直到景德三年才建成。總共有五間十一架。春天的時候，有位學徒慧果，帶著錫杖來到京城，請我為之作序。於是我寫道：自從佛法廣泛傳播，達磨祖師西來。具有堅定信仰的人，尋求證悟本源。居住在空曠的郊野，用草木遮蔽身體。衣服不能禦寒，食物不能充腹。等到正法漸漸衰落，人們對佛法的態度也變得懈怠。百丈禪師於是建造房屋，用來安置年老和生病的人。近來禪寺競相建造得宏偉壯麗，年輕的初學者隨意地躺臥在其中。卻不知道募化的人勞累身心，施捨錢財的人希望藉此求福和懺悔罪過。明白因果的人，如同睡在鐵床上一樣難受。如果把信施當作冤家對頭，那麼日日夜夜，都在秘密地增長惡業。只有那些親近善知識的人，立志求解脫，才可以暫時容身於此，龍天護法也會保佑他們。如果內心充滿煩惱和迷惑，只貪圖身體的舒適和溫暖，不反省自己的無明，不知道生命正在縮短，只記住一些言語，就自以為已經究竟了。最終韶華逝去，墮入惡道。又有多少大丈夫能夠勇猛精進，獲得不動之心呢？榮公出生於鳳翔虢邑，在雍州鄠縣白雲山凈居禪院出家。大中祥符二年四月八日記。
應庵華禪
【English Translation】 English version: Understand the principle and adapt to circumstances. Seeing the wheel of Samsara turning, the mind does not retreat. Then, freely roam in the ocean of self-nature, liberated from the shackles of language and concepts. There is nothing that is not turning the Dharma wheel, and not a single dust particle that does not return to the Avatamsaka realm (Hua-zang, the realm of infinite universes). If not for those with profound wisdom, who could participate in this state?
Chan Master Cizhao Cong resided in Shimen, Xiangzhou, and requested Vice Minister Cha to write a record for the monks' hall.
Qianming Temple is a hundred li away from Xiangyang Prefecture. In ancient times, it was called Shimen (Stone Gate), but it was changed by imperial decree. High mountains and deep valleys are the lairs of tigers and leopards. The branching roads are rugged, and human habitation is extremely rare. Those who are not devoted to the Dao cannot settle their minds here. Those who are officials are bound by fame and gain. Even if they see the beautiful scenery, they rarely ascend to this land. When I was the prefect, I knew of a scholar named Shourong (Safeguarding Glory), with the Dharma name Shourong. He came here seeking the Dao since the fifth year of the Yongxi era. Later, the meditation hall was low, narrow, dilapidated, and broken. Therefore, he vowed to rebuild it. Firm in his resolve, he sought alms in the villages. After many years, he summoned skilled craftsmen and bought fine materials. It was not completed until the third year of the Jingde era. There were a total of five rooms and eleven frames. In the spring, a student named Huiguo (Wisdom Fruit) came to the capital with a staff, asking me to write a preface for it. So I wrote: Since the Dharma has spread widely, and Bodhidharma came from the West, those with firm faith seek to realize the original source. They live in the wilderness, covering their bodies with grass and trees. Their clothes cannot keep out the cold, and their food is not enough to fill their stomachs. When the True Dharma gradually declined, people's attitudes towards the Dharma became lax. Chan Master Baizhang then built houses to accommodate the old and sick. Recently, Chan monasteries have been competing to build magnificent structures, and young beginners lie in them at will. They do not know that those who solicit donations labor their bodies and minds, and those who give money hope to seek blessings and repent of their sins. Those who understand cause and effect feel as uncomfortable as lying on an iron bed. If they treat the offerings as enemies, then day and night, they are secretly increasing their evil karma. Only those who are close to good teachers and aspire to liberation can temporarily find refuge here, and the dragons and gods will protect them. If their minds are full of afflictions and delusions, and they only crave physical comfort and warmth, without reflecting on their ignorance, and without knowing that their lives are shortening, only remembering some words, and thinking that they have reached the ultimate, then in the end, their youth will fade away, and they will fall into evil realms. How many great men can be brave and diligent, and attain an immovable mind?
Gong Rong was born in Guoyi, Fengxiang, and became a monk at the Jingju Chan Monastery on Baiyun Mountain in Huxian County, Yongzhou. Recorded on the eighth day of the fourth month of the second year of the Dazhong Xiangfu era.
Ying'an Huachan
師答詮長老法嗣書
老僧自幼出家正因也。方袍圓頂正因也。念生死未明撥草瞻風。親近真善知識正因也。至於出世領眾今三十餘年。未嘗毫髮厚己也。方丈之務未嘗少怠也。晝夜精勤未嘗敢懈也。念眾之心未嘗斯須忘也。護惜常住之念未嘗敢私也。行解雖未及古人。隨自力量行之。亦不負愧也。痛心佛祖慧命懸危。甚於割身肉也。念報佛祖深恩。寢食不遑安處也。念方來衲子。心地未明不啻倒懸也。雖未能盡古人之萬一。然此心不欺也。長老隨侍吾三四載。凜然卓卓可喜。去年夏末命悅眾。是吾知長老也。吾謝鐘山寓宣城昭亭。未幾赴姑蘇光孝。方兩月。長老受鳳山之請。道由姑蘇首來相見。道義不忘如此也。別後杳不聞耗。正思念間懷凈上人來。承書並信物。方知入院之初開堂。為吾燒香。乃知不負之心昭廓也。今既為人天眼目。與前來事體不同也。果能如吾自幼出家為僧。行腳親近真善知識。以至出世住持。其正因行藏如此行之。則吾不妄付授也。又何患宗門寂寥哉。至祝。無以表信。拂子一枝。法衣一頂。幸收之。紹興壬午。七月初七日。住平江府光孝應庵老僧曇華書復(語錄)。
怡山然禪師發願文
歸命十方調御師。演揚清凈微妙法。三乘四果解脫僧。愿賜慈悲哀攝受。但某甲自違真
【現代漢語翻譯】 現代漢語譯本： 應庵曇華禪師回覆詮長老法嗣的書信 老衲我自幼出家，這是真正的因緣。披著僧袍，剃著光頭，這也是真正的因緣。考慮到生死大事尚未明瞭，四處參訪，親近真正的善知識，這也是真正的因緣。至於出世領眾，至今已經三十多年，從未有絲毫偏袒自己的行為。對於方丈的事務，從未有絲毫懈怠。日夜精勤，不敢有絲毫鬆懈。關懷大眾的心，從未有片刻忘記。守護寺院常住財產的念頭，從未敢有絲毫私心。修行和理解雖然比不上古人，但也在儘自己的力量去做，沒有感到慚愧。痛心佛祖的慧命岌岌可危，勝過割自己的肉。想著報答佛祖的深恩，寢食難安。考慮到未來的學僧們，心地未明，如同倒懸一般。雖然不能完全做到古人的萬分之一，但這顆心是真誠的。長老你跟隨我三四年，凜然正直，令人欣喜。去年夏末，我任命你為悅眾（寺院中負責維持秩序的僧人），這是我對你的瞭解。我離開鐘山，暫住宣城昭亭，沒多久又去了姑蘇光孝寺。才兩個月，長老你接受了鳳山的邀請，從姑蘇來見我，道義沒有忘記，就是這樣啊。分別之後，一直沒有訊息。正在思念的時候，懷凈上人來了，帶來了你的書信和信物。才知道你剛到寺院就為我燒香，這才知道你沒有辜負我的心意，是如此光明磊落。現在你已經是人天眼目（指有德行的僧人），和以前的情況不同了。如果能像我自幼出家為僧，行腳參訪真正的善知識，以至於出世住持，像這樣以正因的心態去修行，那麼我就沒有妄自傳授給你。又何必擔心宗門衰落呢？至此祝願。沒有什麼可以表達我的心意，送你拂子（禪宗用具）一枝，法衣一件，希望你收下。紹興壬午年七月初七日，住在平江府光孝寺的應庵老僧曇華書復（語錄）。
怡山然禪師發願文 皈依十方調御師（佛的十個稱號之一）。演揚清凈微妙法（佛法）。三乘（聲聞乘，緣覺乘，菩薩乘）四果（須陀洹果，斯陀含果，阿那含果，阿羅漢果）解脫僧（證得解脫的僧人）。愿您賜予慈悲，哀憐攝受。弟子某甲自從違背真
【English Translation】 English version: A Letter from Master Ying』an Tanhua to Elder Quan, a Dharma Successor I, this old monk, became a monk from a young age, and this is a true cause. Wearing the monastic robe and shaving the head, this is also a true cause. Considering that the great matter of birth and death is not yet clear, visiting various places and approaching true good teachers, this is also a true cause. As for leading the assembly since entering the world, it has been more than thirty years now, and I have never been biased towards myself in the slightest. Regarding the affairs of the abbot, I have never been negligent in the slightest. Diligent day and night, I dare not slacken in the slightest. The heart of caring for the assembly has never been forgotten for a moment. The thought of protecting the monastery's permanent property has never dared to be selfish in the slightest. Although my practice and understanding are not as good as the ancients, I am doing my best to do it, and I do not feel ashamed. It pains me that the Buddha's wisdom-life is in imminent danger, more than cutting my own flesh. Thinking of repaying the Buddha's deep kindness, I cannot rest in peace. Considering the future students, their minds are unclear, like being hung upside down. Although I cannot fully achieve even one ten-thousandth of the ancients, this heart is sincere. Elder, you have followed me for three or four years, dignified and upright, which is gratifying. At the end of last summer, I appointed you as Yuèzhòng (悅眾, a monk in charge of maintaining order in the monastery), this is my understanding of you. I left Zhongshan and temporarily stayed at Zhaoting in Xuancheng, and soon went to Guangxiao Temple in Suzhou. Only two months later, Elder, you accepted the invitation of Fengshan and came to see me from Suzhou, not forgetting the Dao-righteousness, that's how it is. After parting, there was no news. Just as I was thinking about it, Superior Huaijing came, bringing your letter and tokens. Only then did I know that you burned incense for me as soon as you arrived at the monastery, and only then did I know that you did not betray my heart, it is so bright and clear. Now you are already a human and heavenly eye (人天眼目, referring to a virtuous monk), and the situation is different from before. If you can be like me, becoming a monk from a young age, visiting true good teachers, and even entering the world to be an abbot, practicing with such a true cause, then I have not presumptuously transmitted it to you. Then why worry about the decline of the sect? Hereby I wish you well. There is nothing to express my heart, so I send you a whisk (拂子, a Zen implement) and a monastic robe, I hope you accept them. Written on the seventh day of the seventh month of the Renwu year of Shaoxing, by the old monk Tanhua of Ying'an, residing at Guangxiao Temple in Pingjiang Prefecture (recorded sayings).
The Vow of Zen Master Yishan Ran I take refuge in the Ten Directions of the Tamer of Beings (調御師, one of the ten titles of the Buddha). Proclaiming the pure and subtle Dharma (佛法). The Sangha (僧) of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Four Fruits (四果, Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat) of liberation. May you grant compassion and kindly receive me. I, so-and-so, since deviating from the truth
性枉入迷流。隨生死以飄沈。逐色聲而貪染。十纏十使積成有漏之因。六根六塵妄作無邊之罪。迷淪苦海深溺邪途。著我耽人舉枉措直。累生業障一切愆尤。仰三寶以慈悲。瀝一心而懺悔。所愿能仁拯拔善友提攜。出煩惱之深源。到菩提之彼岸。此世福基命位各愿昌隆。來生智種靈苗同希增秀。生逢中國長遇明師。正信出家童真入道。六根通利三業純和。不染世緣常修梵行。執持禁戒塵業不侵。嚴護威儀蜎飛無損。不逢八難不缺四緣。般若智以現前。菩提心而不退。修習正法了悟大乘。開六度之行門。越三祇之劫海。建法幢于處處。破疑網于重重。降伏眾魔紹隆三寶。承事十方諸佛無有疲勞。修學一切法門悉皆通達。廣作福慧普利塵沙。得六種之神通。圓一生之佛果。然後不捨法界遍入塵勞。等觀音之慈心。行普賢之愿海。他方此界逐類隨形應現色身演揚妙法。泥犁苦趣餓鬼道中。或放大光明。或見諸神變。其有見我相。乃至聞我名。皆發菩提心。永出輪迴苦。火鑊冰河之地。變作香林。飲銅食鐵之徒。化生凈土。披毛戴角負債銜冤。盡罷辛酸咸沾利樂。疾疫世而見為藥草。救療沉疴。饑饉時而化作稻粱。濟諸貧餒。但有利益無不興崇。次期累世冤親現存眷屬。出四生之汩沒。舍萬劫之愛纏。等與含生齊成佛道。虛空
【現代漢語翻譯】 性情迷失而陷入迷途，隨著生死而漂泊沉淪，追逐色聲而貪戀染著。十纏（無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉、忿怒、覆藏）十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）積累成為有漏的因，六根（眼、耳、鼻、舌、身、意）六塵（色、聲、香、味、觸、法）虛妄地造作無邊的罪業。在迷茫的苦海中深深沉溺，在邪惡的道路上越陷越深，執著于『我』，放縱『人』，顛倒是非。累生累世的業障和一切過錯，仰仗三寶（佛、法、僧）的慈悲，傾注一心而懺悔。所希望的是能仁（佛）救拔，善友提攜，脫離煩惱的深淵，到達菩提（覺悟）的彼岸。愿此生福德根基和命運地位都昌盛興隆，來生智慧的種子和靈妙的幼苗一同增長秀美。出生在中國，長久地遇到明師，以正信出家，以童真入道。六根通利，身口意三業純凈調和，不被世俗的因緣所染污，常常修持清凈的德行。執持禁戒，塵世的惡業不能侵擾，嚴格守護威儀，即使微小的生物也不受損害。不遭遇八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），不缺少四緣（得人身、生中國、值佛世、具正信）。般若（智慧）能夠顯現於前，菩提心永不退轉。修習正法，了悟大乘佛法，開啟六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行之門，超越三祇（無數）的劫海。在各處建立法幢，破除重重的疑惑之網，降伏眾多的邪魔，紹隆三寶。承事十方諸佛，沒有疲勞厭倦。修學一切法門，全部通達明瞭，廣泛地行作福慧，普遍利益無量眾生。獲得六種神通，圓滿一生的佛果。然後不捨棄法界，普遍進入塵世勞苦之中，以等同觀音菩薩的慈悲心，行持普賢菩薩的愿海。在他方世界和此方世界，隨著不同的種類和形態，應現各種色身，演說微妙的佛法。在地獄的苦難之處和餓鬼道中，或者放出大光明，或者顯現諸神的種種變化。凡是見到我的形象，乃至聽到我的名字的眾生，都能夠發起菩提心，永遠脫離輪迴的痛苦。將火鍋冰河的地獄，轉變成充滿香氣的樹林，將飲銅食鐵的餓鬼，化生到清凈的國土。那些披毛戴角、負債含冤的眾生，都能夠停止辛酸，普遍得到利益和快樂。在疾疫流行的世間，顯現為藥草，救治沉重的疾病。在饑荒的年代，化作稻米和糧食，救濟各種貧困飢餓的人。只要是對眾生有利益的事情，沒有不興盛崇尚的。進一步期望累世的冤親債主和現存的親屬眷屬，脫離四生（胎生、卵生、濕生、化生）的沉淪，捨棄萬劫的愛慾纏縛，等同一切眾生，共同成就佛道。愿虛空...
【English Translation】 Being lost in delusion, drifting in the stream of birth and death, pursuing sights and sounds with greed and attachment. The ten fetters (shamelessness, remorselessness, jealousy, stinginess, regret, sleepiness, restlessness, drowsiness, anger, concealment) and ten bonds (greed, hatred, delusion, pride, doubt, view of self, extreme views, wrong views, attachment to views, adherence to rites and rituals) accumulate into causes of conditioned existence. The six senses (eye, ear, nose, tongue, body, mind) and six sense objects (form, sound, smell, taste, touch, dharma) falsely create boundless sins. Deeply immersed in the sea of suffering, sinking further into evil paths, clinging to 'self' and indulging in 'others', reversing right and wrong. Past lives' karmic obstacles and all transgressions, relying on the compassion of the Three Jewels (Buddha, Dharma, Sangha), pouring out one's heart in repentance. Hoping that the Able One (Buddha) will rescue and good friends will guide, escaping the deep source of afflictions, reaching the other shore of Bodhi (enlightenment). May the foundations of fortune and positions in this life flourish, and may the seeds of wisdom and spiritual sprouts in the next life grow and thrive together. Born in China, always encountering enlightened teachers, renouncing the world with right faith, entering the path with pure innocence. The six senses are clear and sharp, the three karmas (body, speech, mind) are pure and harmonious, not tainted by worldly conditions, constantly cultivating pure conduct. Upholding precepts and prohibitions, worldly defilements cannot invade, strictly guarding demeanor, not harming even the smallest creatures. Not encountering the eight difficulties (hell beings, hungry ghosts, animals, long-lived gods, remote lands, blindness/deafness/muteness, worldly cleverness, before or after a Buddha), not lacking the four conditions (human birth, born in China, encountering a Buddha, possessing right faith). May Prajna (wisdom) manifest before us, and may the Bodhi mind never regress. Cultivating the right Dharma, realizing the Great Vehicle, opening the gate of the six perfections (generosity, morality, patience, diligence, concentration, wisdom), crossing the ocean of countless kalpas (aeons). Establishing Dharma banners everywhere, breaking through layers of doubt, subduing all demons, propagating the Three Jewels. Serving all Buddhas in the ten directions without fatigue. Studying all Dharma doors, fully understanding them, widely creating blessings and wisdom, universally benefiting countless beings. Attaining the six supernatural powers, perfecting the Buddha fruit in one lifetime. Then, not abandoning the Dharma realm, universally entering the suffering of the world, with compassion equal to Avalokiteshvara (Guanyin), practicing the vows of Samantabhadra (Puxian). In other worlds and this world, according to different species and forms, manifesting various forms, expounding the wonderful Dharma. In the suffering places of hell and the realm of hungry ghosts, either emitting great light, or manifesting various transformations of gods. All beings who see my form, or even hear my name, may they all arouse the Bodhi mind and forever escape the suffering of samsara. Transforming the hells of fire cauldrons and ice rivers into fragrant forests, transforming the hungry ghosts who drink molten copper and eat iron into pure lands. May those with fur and horns, burdened with debts and bearing grievances, all cease their suffering and universally receive benefit and joy. In times of epidemics, appearing as medicinal herbs, curing severe illnesses. In times of famine, transforming into rice and grains, relieving all the poor and hungry. Whatever is beneficial, there is nothing that is not promoted and revered. Furthermore, hoping that past lives' enemies and present relatives, may they escape the sinking in the four births (womb-born, egg-born, moisture-born, transformation-born), abandon the entanglement of love of countless kalpas, and together with all beings, attain Buddhahood. May the space...
有盡我願無窮。情與無情同圓種智。
開善密庵謙禪師答陳知丞書
某啟欣審官舍多暇。焚香靜默坐進此道。何樂如之。參禪如應舉。應舉之志在乎登第。若不登第。而欲功名富貴光華一世者。不可得也。參禪之志在乎悟道。若不悟道而欲福德智惠超越三界者。不可得也。竊嘗思悟道之為易。登第之為難。何故學術在我。與奪在彼。以我之所見。合彼之所見。不亦難乎。是以登第之難也。參究在我。證入在我。以我之無見合彼之無見。不亦易乎。是以悟道之為易也。然參禪者眾。悟道者寡何也。有我故也。有我則不能證入。亦易中之難也。讀書者眾。及第者亦眾何也。見合故也。見合則推而應選。是難中之易也。故見合為易。無我為難。無我為易。無無為難無無為易。亦無無無為難。亦無無無為易。亦無無無亦無為難。亦無無無亦無為易。和座子撞翻為難。故龐居士云煉盡三山鐵。镕銷五嶽銅。豈欺人哉。因筆及此。庶火爐邊團圞頭說無生話時。聊發一笑。
司馬溫公解禪偈
文中子以佛為西方聖人。信如文中子之言。則佛之心可知矣。今之言禪者。好為隱語以相迷。大言以相勝。使學者倀倀然。益入于迷妄。故予廣文中子之言而解之。作解禪偈六首。若其果然則雖中國行矣。何必西方。若
【現代漢語翻譯】 現代漢語譯本：愿我的付出有盡頭，但我普度眾生的願望無窮無盡。希望有情眾生和無情之物都能一同圓滿證得佛的智慧（種智，指佛所證得的一切種類的智慧）。
開善密庵謙禪師答陳知丞書
某啟：欣慰得知您在官舍閑暇時，焚香靜坐，精進于佛道，真是無比快樂。參禪就像參加科舉考試。參加科舉考試的志向在於金榜題名。如果不能登第，卻想獲得功名富貴，光耀一生，那是不可能的。參禪的志向在於悟道。如果不能悟道，卻想獲得福德智慧，超越三界，那也是不可能的。我曾經思考過，悟道是容易的，登第是困難的。為什麼呢？因為學術掌握在自己手中，而取捨卻在他人手中。用我的見解去迎合他人的見解，不是很困難嗎？所以說登第是困難的。參究在自己，證入也在自己。用我的無見去契合他人的無見，不是很簡單嗎？所以說悟道是容易的。然而，參禪的人很多，悟道的人卻很少，為什麼呢？因為有『我』的執著啊。有了『我』的執著就不能證入，所以容易也變成了難。讀書的人很多，及第的人也很多，為什麼呢？因為見解相合啊。見解相合就能順利應選，所以難也變成了易。所以說，見解相合是容易的，去除『我』的執著是困難的。去除『我』的執著是容易的，達到『無無』的境界是困難的，達到『無無』的境界是容易的，達到『亦無無無』的境界是困難的，達到『亦無無無』的境界是容易的，達到『亦無無無亦無』的境界是困難的，達到『亦無無無亦無』的境界是容易的。就像和座子（指僧人）一起撞翻茶幾一樣困難。所以龐居士說，『煉盡三山鐵，镕銷五嶽銅』，難道是欺騙世人嗎？因為寫信才談到這些，希望在火爐邊大家圍坐在一起說無生話（指超越生死的佛法）時，能博得一笑。
司馬溫公解禪偈
文中子認為佛是西方的聖人。如果相信文中子的話，那麼佛的心意就可以瞭解了。現在談論禪的人，喜歡用隱晦的語言來迷惑他人，用誇大的言辭來爭勝，使得學習的人茫然不知所措，更加陷入迷妄。所以，我擴充套件文中子的言論來解釋禪。作了解禪偈六首。如果真的能理解禪的真諦，那麼即使在中國也能修行，何必一定要去西方呢？
【English Translation】 English version: May my efforts have an end, but my vow to save all beings is endless. May sentient and non-sentient beings alike all perfectly attain the wisdom of the Buddha (Sarvajna, referring to the wisdom attained by the Buddha encompassing all types of knowledge).
Zen Master Kai Shan Mi An Qian's Letter in Reply to Chen Zhicheng
I, Mouqi, am pleased to hear that you have much leisure in your official residence, burning incense and sitting quietly, diligently advancing in the Buddhist path, which is truly unparalleled joy. Participating in Chan (Zen) is like taking the imperial examination. The aspiration for taking the imperial examination lies in passing with distinction. If one cannot pass the examination but desires fame, wealth, and glory to illuminate one's life, it is impossible. The aspiration for participating in Chan lies in attaining enlightenment. If one cannot attain enlightenment but desires blessings, virtue, and wisdom to transcend the Three Realms, it is also impossible. I have often pondered that attaining enlightenment is easy, while passing the imperial examination is difficult. Why? Because scholarship is in one's own hands, but acceptance or rejection is in the hands of others. Using my own views to cater to the views of others, is it not difficult? Therefore, passing the imperial examination is difficult. Investigating Chan is in oneself, and realizing it is also in oneself. Using my non-view to align with the non-view of others, is it not easy? Therefore, attaining enlightenment is easy. However, there are many who participate in Chan, but few who attain enlightenment. Why? Because of the attachment to 'self'. With the attachment to 'self', one cannot realize enlightenment, so what is easy becomes difficult. There are many who study, and many who pass the examination. Why? Because their views align. With aligned views, one can smoothly pass the selection, so what is difficult becomes easy. Therefore, aligning views is easy, and eliminating the attachment to 'self' is difficult. Eliminating the attachment to 'self' is easy, reaching the state of 'no-no' is difficult, reaching the state of 'no-no' is easy, reaching the state of 'also no no-no' is difficult, reaching the state of 'also no no-no' is easy, reaching the state of 'also no no-no also no' is difficult, reaching the state of 'also no no-no also no' is easy. It is as difficult as a monk overturning the tea table. Therefore, Layman Pang said, 'Refining all the iron of the Three Mountains, melting down the copper of the Five Peaks,' is he deceiving people? I only mentioned these things because I was writing a letter, hoping that when everyone sits around the stove and talks about the un-born (referring to the Buddhist Dharma that transcends birth and death), it will bring a smile.
Sima Wengong's Explanation of Chan Gatha
Wenzhongzi considered the Buddha to be a sage from the West. If we believe Wenzhongzi's words, then the Buddha's intention can be understood. Those who discuss Chan nowadays like to use obscure language to confuse others and exaggerated words to compete for victory, causing learners to be at a loss and further fall into delusion. Therefore, I expand on Wenzhongzi's words to explain Chan. I have composed six Chan Gathas. If one can truly understand the essence of Chan, then one can practice even in China, why must one go to the West?
其不然則非予之所知也。
忿怒如列火。利慾如铦鋒。終朝長慼慼。是名阿(鼻獄)。
顏回安陋巷。盂軻養浩然。富貴如浮雲。是名極(樂國)。
孝弟通神明。忠信行蠻貊。積善來百祥。是名作(因果)。
言為百代師。行為天下法。久久不可掩。是名不(壞身)。
仁人之安宅。義人之正路。行之誠且久。是名光(明藏)。
道德修一身。功德被萬物。為賢為大聖。是名佛(菩薩)。
仰山飯
戶部尚書阮中大撰(阮戶部外集)
仰山飯仰山飯。粒粒如珠似銀爛。食者須知來處難。 略為諸人試拈看。東皋西疇春早時。 耕夫餉婦寒且饑。土膏脈起農事動。牛領生瘡猶挽犁。 夏苗欲秀未成實。無雨四天惟烈日。 背枯面裂汗流胸。耘耨只愁稂莠出。秋深稻熟如黃云。 晝獲夜舂甘苦辛。里胥催督王租急。 官債私逋皆及身。官債未償被鞭撲。私債未償賣田屋。 父母妻兒飽幾曾。家家留米羞齋粥。 住持老僧沿門求。丐士緣化圭撮收。 手胼足胝不敢憚。櫛風沐雨何曾休。五更云堂門尚閉。 普供廚中人早起。惟憂清眾粥飯遲。 日日朝朝悉如是。米沈滿地凝如脂。去粗存精運柴炊。 沸湯煙焰甑釜熱。執務舍力良勞疲。 長板聲終木魚吼。端坐禪床捧盂受。細論變生造熟功。
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"沸騰的湯水，升騰的煙焰，蒸鍋和飯鍋都很熱，負責各項事務的人們付出體力，非常勞累。", "長板的聲音停止了，木魚的聲音響起來了，端坐在禪床上，捧著飯碗接受。仔細地討論從生到熟的功勞。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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卻恐阇黎難下口。不從香積世界來。 又非鬼神供爾齋。一匙一杓至一缽。 皆是求福檀信財。維那白槌似珰響。十聲佛名孏同唱。 行益才遲忿怒生。第二戒中念都忘。 古人都為學道忙。遍參知識游諸方。木皮草葉供鐺煮。 豈有此飯充飢腸。百歲光陰如夢幻。 參請工夫宜早辦。若還心地不分明。佛也難消仰山飯。
白侍郎六贊偈並序(出長慶集)
樂天常有愿。愿以今生世俗文筆之因。翻為來世贊佛乘轉法輪之緣也。今年登七十。老矣病矣。與來世相去甚邇。故作六偈。跪唱于佛法僧前。欲以起因發緣。為來世張本也。
贊佛
十方世界天上天下。我今盡知無如佛者。堂堂巍巍為天人師。 故我禮足讚歎歸依。
贊法
過見當來千萬億佛。皆因法成法從經出。是大法輪是大寶藏。 故我合掌至心迴向。
贊僧
緣覺聲聞諸大沙門。漏盡果滿眾中之尊。假和合力求無上道。 故我稽首和南僧寶。
贊眾生
毛道凡夫火宅眾生。胎卵濕化一切有情。善根茍種佛果終成。 我不輕汝汝無自輕。
懺悔
無始劫來所造諸罪。若輕若重無大無小。我求其相中間內外。 了不可得是名懺悔。
發願
煩惱愿去涅槃愿住。十地愿登四生愿度。佛出世時愿我得
{ "translations": [ "恐怕您這位阇黎（Acharya，阿阇黎，意為導師）難以接受這番話，因為這飯菜並非來自香積世界（Buddha-field of fragrant food，佛以香飯供養大眾的凈土）。", "也不是鬼神供奉給您的齋飯，這一匙一勺，乃至一整缽的食物，都是信徒爲了求福而佈施的財物。", "維那（Vina，寺院中負責維持秩序的僧人）敲擊木槌的聲音如同玉珰般清脆，大家懶洋洋地跟著唱誦十聲佛號。", "稍微遲緩一點，嗔怒之心便會生起，第二條戒律（不偷盜）早已被忘得一乾二淨。", "古時候的人爲了求道是多麼的勤奮，他們遍訪善知識，遊歷四方，用樹皮草葉來煮食。", "哪裡會有像今天這樣豐盛的飯食來填飽肚子呢？人生百年光陰猶如夢幻泡影。", "參禪悟道的功夫應該及早辦理，如果心地不能夠明澈，即使是佛陀也難以消受仰山（Yangshan，人名，仰山慧寂）的飯食。", "", "白侍郎六贊偈並序（出自《長慶集》）", "", "樂天（Letian，白居易的字）常有這樣的願望：希望用今生世俗文章的因緣，轉化為來世讚頌佛法、轉法輪的善緣。今年我已七十歲，年老體衰，與來世的距離已經很近了。所以作了這六首偈頌，跪在佛、法、僧三寶前唱誦，想要以此作為起因，發起善緣，為來世打下基礎。", "", "贊佛", "十方世界，天上天下，我如今完全明白，沒有誰能比得上佛陀。佛陀莊嚴偉大，是天人和人類的導師。", "所以我禮拜佛足，讚歎佛陀，歸依佛陀。", "", "贊法", "過去、現在、未來無數的佛陀，都是因為佛法才得以成就，而佛法是從佛經中流傳出來的。佛法是偉大的法輪，是無盡的寶藏。", "所以我合掌，至誠地將功德迴向給佛法。", "", "贊僧", "緣覺（Pratyekabuddha，又稱獨覺、辟支佛）、聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）等各位大沙門（Sramana，出家修道者），已經斷盡煩惱，證得圓滿的果位，是僧眾中最尊貴的人。依靠僧團和合的力量，追求無上的佛道。", "所以我稽首（以頭觸地，表示極度的尊敬），向僧寶致敬。", "", "贊眾生", "處於毛道（比喻微小）的凡夫，身處充滿煩惱的火宅中的眾生，包括胎生、卵生、濕生、化生的一切有情眾生。只要種下善根，最終都能成就佛果。", "我不會輕視你們，你們也不要自我輕賤。", "", "懺悔", "從無始劫以來所造作的各種罪業，無論是輕是重，無論是大是小。我試圖尋找這些罪業的形相，在中間、在內外。", "但最終卻一無所得，這就叫做懺悔。", "", "發願", "愿煩惱離我而去，愿涅槃（Nirvana，寂滅）常住。愿我能登上十地（Ten Bhumis，菩薩修行的十個階段），愿我能度脫四生（Four kinds of birth，胎生、卵生、濕生、化生）。愿佛陀出世的時候，我能夠得度。" ], "english_translations": [ 'English version: I fear that you, Acharya (teacher), will find these words hard to swallow, for this food does not come from the Buddha-field of fragrant food (a pure land where the Buddha offers fragrant rice to the assembly).', 'Nor is it the offering of ghosts and spirits; every spoonful, every ladleful, even the entire bowl, is the wealth of the faithful who donate to seek blessings.', 'The sound of the Vina (the monastic officer in charge of order) striking the gavel is as clear as the tinkling of jade ornaments, and everyone lazily chants the name of the Buddha ten times.', 'If one is even slightly slow, anger arises, and the second precept (not stealing) is completely forgotten.', 'In ancient times, people were so diligent in their pursuit of the Way, visiting teachers everywhere and traveling to all places, using tree bark and grass leaves for cooking.', 'How could they have such abundant food as we have today to fill their bellies? The hundred years of life are like a dream and an illusion.', 'The effort of Zen practice should be undertaken early; if the mind is not clear, even the Buddha would find it hard to digest Yangshan\'s (a person\'s name) rice.', '', 'Bai Shirang\'s Six Praises with Preface (from the Changqing Collection)', '', 'Letian (Bai Juyi\'s courtesy name) often has this wish: to transform the causes of worldly writing in this life into the conditions for praising the Buddha\'s teachings and turning the Dharma wheel in the next life. This year I am seventy years old, old and sick, and the distance to the next life is very near. Therefore, I have composed these six verses, kneeling before the Buddha, Dharma, and Sangha to chant them, wanting to use this as a cause to initiate good conditions and lay the foundation for the next life.', '', 'Praise of the Buddha', 'In the ten directions of the world, above and below the heavens, I now fully know that there is no one like the Buddha. The Buddha is dignified and majestic, a teacher of gods and humans.', 'Therefore, I prostrate at the Buddha\'s feet, praise the Buddha, and take refuge in the Buddha.', '', 'Praise of the Dharma', 'Countless Buddhas of the past, present, and future all attained enlightenment because of the Dharma, and the Dharma comes from the scriptures. The Dharma is the great Dharma wheel, an inexhaustible treasure.', 'Therefore, I join my palms and sincerely dedicate merit to the Dharma.', '', 'Praise of the Sangha', 'Pratyekabuddhas (Solitary Buddhas), Sravakas (Hearers), and all great Sramanas (ascetics) have exhausted their defilements and attained perfect fruition, and are the most venerable among the Sangha. Relying on the harmonious power of the Sangha, they seek the unsurpassed Buddha-way.', 'Therefore, I bow my head (touching the head to the ground to show extreme respect) and pay homage to the Sangha Jewel.', '', 'Praise of Sentient Beings', 'Ordinary beings in the state of hair-tip (a metaphor for smallness), sentient beings in the burning house of afflictions, including all sentient beings born from wombs, eggs, moisture, and transformation. As long as they plant good roots, they will eventually attain Buddhahood.', 'I will not despise you, and you should not despise yourselves.', '', 'Repentance', 'All the sins I have committed since beginningless time, whether light or heavy, whether great or small. I seek the form of these sins, in the middle, inside and outside.', 'But in the end, I find nothing, and this is called repentance.', '', 'Aspiration', 'May afflictions leave me, may Nirvana (cessation) abide. May I ascend the Ten Bhumis (ten stages of Bodhisattva practice), may I liberate the four kinds of birth (womb-born, egg-born, moisture-born, transformation-born). When the Buddha appears in the world, may I be liberated.' ] }
親。 最先勸請請轉法輪。佛滅度時愿我得值。 最後供養受菩提記。
天臺圓法師自誡
三界悠悠一囹圄羈鎖生靈受酸楚。本來面目久沉埋。野馬無韁恣飄鼓。慾火燒殘功德林。逝波傾入無明塢。紛紛萬類器中蚊。啾啾鳴亂沈還舉。亦曾天帝殿中游。也向閻公鍋里煮。循環又撞入胞胎。交構腥臊成沫聚。一包膿血暫扶持。數莖白骨權撐拄。七情馳騎不知歸。六賊爭鋒誰作主。春風不改昔時波。依舊貪嗔若狼虎。改頭換面弄機關。忍氣吞聲受辛苦。貴賤賢愚我與人。是非榮辱今猶古。金烏玉兔自摩空。雪鬢朱顏盡成土。我嗟瞥地一何晚。隨波逐浪空流轉。追思古聖與先賢。掩袂令人獨羞赧。而今捉住主人翁。生死魔來我誰管。昔時伎倆莫施呈。今日生涯須自勉。是非窟里莫回頭。聲利門前高著眼。但于自己覓愆尤。肯與時流較長短。一點靈光直照西。萬端塵事任舒捲。不于蝸角竊虛名。獨向金臺預高選。從他病死與生老。只此一回相括惱。修行惟有下稍難。豎起脊梁休放倒。莫教錯認定盤星。自家牢守衣中寶。愿同法界冤與親。共駕白牛游直道。
緇門警訓卷六終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第七
芙蓉楷禪師小參
夫出家者為厭塵勞。
【現代漢語翻譯】 親（對聽眾的親切稱呼）。 最初我懇請您開始轉法輪（Dharmacakra Pravartana，佛陀開始傳法的行為）。愿我在佛陀涅槃（Parinirvana，佛陀的逝世）之時能夠遇到您。 最後我供養您並接受您對菩提（Bodhi，覺悟）的授記。
天臺圓法師自誡
三界（Trailokya，欲界、色界、無色界）悠悠，如同一個大監獄，束縛著眾生，使他們遭受痛苦。本來的面目早已被埋沒。如同脫韁的野馬，隨風飄蕩。**（此處原文缺失，無法翻譯）燒燬了功德林。逝去的光陰傾瀉入無明的深淵。紛紛擾擾的萬物如同器皿中的蚊子，嗡嗡亂叫，沉沒又飛起。也曾到天帝的宮殿中游玩，也曾在閻王的鍋里被煮。循環往復又撞入胞胎，精血交媾，形成腥臭的泡沫。用一包膿血暫時扶持，用幾根白骨勉強支撐。七情（喜、怒、哀、懼、愛、惡、欲）奔馳，不知歸途。六賊（眼、耳、鼻、舌、身、意）爭鬥，誰來做主？春風不改昔日的波濤，依舊貪婪、嗔怒如同狼虎。改頭換面，耍弄心機。忍氣吞聲，遭受辛苦。貴賤賢愚，我與他人，是非榮辱，從古至今都是如此。金烏（太陽）玉兔（月亮）在空中不停運轉，雪白的頭髮和紅潤的臉色最終都化為塵土。我嘆息覺悟得太晚了，隨波逐流，白白流轉。追思古代的聖賢，掩面令人獨自感到羞愧。如今捉住了主人翁（指本心），生死之魔又能奈我何？昔日的伎倆不要再施展，今日的生活要自我勉勵。是非的窟穴里不要回頭，聲名的利益門前要高看一眼。但要從自己身上尋找過錯，不要與世俗之人計較長短。一點靈光直照西方（指西方極樂世界），萬般塵事任其舒捲。不在蝸牛角上竊取虛名，獨自向金臺（指西方極樂世界）預先高選。任他生病、死亡和衰老，只有這一次互相糾纏煩惱。修行唯有最後階段最難，豎起脊梁不要放倒。不要錯誤地認定盤星（指錯誤的目標），自家牢牢守護衣中寶（指本心）。愿同法界（Dharmadhatu，宇宙萬法）的冤親，共同駕馭白牛（比喻大乘佛法）游向正直的道路。
緇門警訓卷六終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第七
芙蓉楷禪師小參
出家之人是爲了厭離塵世的勞苦。
【English Translation】 Dear ones (a kind address to the audience). Initially, I earnestly request you to begin turning the Wheel of Dharma (Dharmacakra Pravartana, the act of the Buddha starting to teach). May I be able to encounter you when the Buddha attains Parinirvana (the Buddha's passing away). Finally, I offer to you and receive your prediction of Bodhi (Enlightenment).
Self-Admonition by Master Yuan of Tiantai
The Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm) are vast, like a great prison, binding sentient beings and causing them to suffer. The original face has long been buried. Like a wild horse without reins, drifting with the wind. **(The original text is missing here, so it cannot be translated) burns down the forest of merit. The passing time pours into the abyss of ignorance. The myriad things are like mosquitoes in a vessel, buzzing and chaotic, sinking and rising again. I have also wandered in the palace of the Heavenly Emperor, and have also been boiled in the pot of King Yama. Reincarnating again and again, I crash into the womb, where essence and blood mix to form a foul-smelling foam. A bag of pus and blood temporarily supports me, and a few white bones barely hold me up. The Seven Emotions (joy, anger, sorrow, fear, love, hate, desire) gallop, not knowing the way home. The Six Thieves (eye, ear, nose, tongue, body, mind) fight, who will be the master? The spring breeze does not change the waves of the past, still greedy and angry like wolves and tigers. Changing faces and playing tricks. Enduring humiliation and suffering hardship. Noble and lowly, wise and foolish, me and others, right and wrong, honor and disgrace, have been the same from ancient times to the present. The Golden Crow (sun) and Jade Rabbit (moon) revolve endlessly in the sky, white hair and rosy cheeks all turn to dust in the end. I sigh that I awakened too late, drifting with the waves, flowing in vain. Recalling the ancient sages and worthies, I cover my face, feeling ashamed. Now that I have grasped the master (referring to the original mind), what can the demon of birth and death do to me? Do not display your old tricks, strive for your life today. Do not look back in the den of right and wrong, keep a high eye on the gate of fame and profit. But seek faults in yourself, do not argue with worldly people about length and shortness. A point of spiritual light shines directly to the West (referring to the Western Pure Land of Ultimate Bliss), let all worldly affairs unfold as they may. Do not steal a false name on the snail's horn, but choose in advance to be on the Golden Platform (referring to the Western Pure Land of Ultimate Bliss). Let him be sick, die, and grow old, only this one time of mutual entanglement and annoyance. Cultivation is most difficult only in the final stage, straighten your spine and do not let it fall. Do not mistakenly identify the lodestar (referring to the wrong goal), firmly guard the treasure in your clothes (referring to the original mind). May I, together with all beings, enemies and relatives, in the Dharmadhatu (the universe and all phenomena), ride the White Ox (a metaphor for Mahayana Buddhism) together and travel on the straight path.
End of Volume Six of Zimen Jingxun Taisho Tripitaka Volume 48 No. 2023 Zimen Jingxun
Zimen Jingxun Volume Seven
Small Dharma Talk by Chan Master Furong Kai
Those who leave home are to be weary of the toil of the world.
求脫生死。休心息念斷絕攀緣。故名出家。豈可以等閑利養埋沒平生。直須兩頭撒開中間放下。遇聲遇色。如石上栽花。見利見名如眼中著屑。況從無始以來不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇更待何時。所以先聖教人只要盡卻今時。能盡今時更有何事。若得心中無事。佛祖猶是冤家。一切世事自然冷淡。方始那邊相應。爾不見。隱山至死不肯見人。趙州至死不肯告人。匾檐拾橡栗為食。大梅以荷葉為衣。紙衣道者只披紙。玄泰上座只著布。石霜置枯木堂與人坐臥。只要死了爾心。投子使人辦米同煮共餐。要得省取爾事。且從上諸聖有如此榜樣。若無長處如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後身恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒學古人為住持。體例與諸人議定。更不下山不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見茶湯而已。更不煎點。惟置一茶堂。自去取用。務要省緣專一辦道。又況活計具足風景不疏。花解笑鳥能啼。木馬長嗚石牛善走。天外之青山寡色。耳畔之流水無聲。嶺上猿啼
露顯中宵之月。林間鶴唳風回清曉之松。春風起而枯木龍吟。秋葉凋而寒林華髮。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾訊息沉然。一味蕭條無可輒向。山僧今日向諸人面前說家門。已是不著便。豈可更去升堂入室。拈槌豎拂。東呵西棒。張眉努目。如癇病發相似。不惟屈枕上座。況亦孤負先聖。爾不見。達磨西來。少室山下面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一辭。二祖不曾問著一句。還喚達磨作不為人得么。二祖做不求師得么。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百昧珍羞遞相供養。道我四事具足。方可發心。只恐做手腳不迭。便是隔生隔世去也。時光似箭深為可惜。雖然如是。更在諸人從長相度。山僧也強教爾不得。諸仁者還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。伏惟同道各自努力。珍重。
黃檗禪師示眾
預前若打不徹。臘月三十夜到來。管取爾熱亂。有般外道。才見人說做工夫他便冷笑。猶有遮個在。我且問爾。忽然臨命終時。爾將何抵敵生死。爾且思量看。卻有個道理。那得天生彌勒自然釋迦。有一般閑神野鬼。才見人有些少病。便與他人說。爾只放下著。及至到。他有病。又卻理會不下。手忙腳亂。
【現代漢語翻譯】 現代漢語譯本 明月照亮寂靜的午夜，林間的鶴鳴伴著清晨松樹間的風聲迴盪。春風吹拂，枯木發出龍吟般的聲音；秋葉凋零，寒冷的樹林呈現出斑白的景象。玉石臺階上佈滿了苔蘚的紋路，人的臉上帶著煙霞般的色彩。聲音和訊息都沉寂無聲，一片蕭條，無從下手。我這個山僧今天在各位面前說家常話，已經是不合時宜了，怎麼還能再去升堂入室，拿起木槌，豎起拂塵，大聲呵斥，西邊棒喝，瞪眼怒目，像癲癇病發作一樣呢？這不僅辜負了各位，也辜負了先聖。你們沒看到嗎？Bodhidharma (菩提達摩，禪宗始祖)西來，在 Shaoshi Mountain (少室山)下面壁九年； Huike (慧可，禪宗二祖)甚至立在雪中斷臂。可以說是受盡了艱辛。然而 Bodhidharma (菩提達摩)不曾說一句話， Huike (慧可)不曾問一句。難道能說 Bodhidharma (菩提達摩)是不為人著想嗎？ Huike (慧可)是不求師嗎？我這個山僧每每說到古聖先賢的作為，就覺得無地自容，慚愧後人軟弱。更何況現在人們用各種美味佳餚來供養，說我四事供養都具備了，才可以發心。只恐怕手腳忙不過來，就隔了一生一世了。時光如箭，實在可惜。雖然如此，還是希望各位從長計議，我這個山僧也不能強迫你們。各位仁者還記得古人的偈語嗎？『山田脫粟飯，野菜淡黃齏。吃則從君吃，不吃任東西。』希望各位同道各自努力，珍重。
Huangbo (黃檗)禪師開示大眾
如果預先沒有徹底打通，等到臘月三十晚上到來，一定會手忙腳亂。有種外道，一見到別人說做功夫，就冷笑，說還有這個在。我且問你，忽然臨命終時，你將用什麼來抵擋生死？你且思量看看，卻有個道理。哪有天生的 Maitreya (彌勒，未來佛)，自然的 Shakyamuni (釋迦牟尼，現世佛)？還有些閑神野鬼，一見到別人稍微有點病，就對別人說，你只管放下。等到他自己有病的時候，又處理不了，手忙腳亂。
【English Translation】 English version The bright moon reveals itself in the middle of the night. The crane's cry in the forest echoes with the wind through the pines on a clear dawn. The spring breeze rises, and the withered trees roar like dragons. Autumn leaves wither, and the cold forest shows white hair. Jade steps are covered with patterns of moss, and people's faces carry the colors of mist and haze. Sounds and news are silent and still, a scene of desolation with no direction to turn. This mountain monk speaking of family matters before you all today is already inappropriate. How could I further ascend the hall and enter the room, raise the mallet and whisk, scold loudly, strike east and west, glare and scowl, like a seizure? This would not only disappoint you, but also betray the ancient sages. Don't you see? Bodhidharma (達磨, the founder of Zen Buddhism) came from the West and faced the wall for nine years at Shaoshi Mountain (少室山); Huike (慧可, the second patriarch of Zen Buddhism) even stood in the snow and cut off his arm. It can be said that they endured all kinds of hardships. Yet Bodhidharma (菩提達摩) never uttered a word, and Huike (慧可) never asked a question. Can we say that Bodhidharma (菩提達摩) was not considerate of others? Or that Huike (慧可) did not seek a teacher? Every time this mountain monk speaks of the actions of the ancient sages, I feel ashamed and have no place to hide, lamenting the weakness of later generations. Moreover, now people offer all kinds of delicacies, saying that I have all four requisites for support, so I can develop my mind. I am only afraid that I will be too busy to act, and I will be separated by lifetimes. Time flies like an arrow, which is a great pity. Even so, I still hope that you will consider it carefully. This mountain monk cannot force you. Do you all remember the verse of the ancients? 'Rice from the mountain fields, pickled vegetables with light yellow mustard. Eat if you want to eat, don't eat if you don't want to eat.' I hope that all fellow practitioners will work hard, take care.
Chan Master Huangbo's (黃檗) Instruction to the Assembly
If you don't thoroughly penetrate it beforehand, when the thirtieth night of the twelfth month arrives, you will surely be in a state of chaos. There are some heretics who laugh when they see people talking about doing practice, saying that there is still this. I ask you, when you suddenly face death, what will you use to resist birth and death? Think about it, there is a reason. There is no such thing as a naturally born Maitreya (彌勒, the future Buddha) or a naturally born Shakyamuni (釋迦牟尼, the current Buddha). There are also some idle spirits and wild ghosts who, when they see someone with a slight illness, tell them to just let go. But when they themselves are sick, they can't handle it and are in a state of chaos.
爭奈爾肉如利刀碎割做主宰不得。萬般事須是閑時辦得下。忙時得用。多少省力。休待臨渴掘井做手腳不辦。遮場狼藉如何迴避。前路黑暗信采胡鉆亂撞。苦哉苦哉。平日只學口頭三昧。說禪說道呵佛罵祖。到遮里都用不著。平日只管瞞人。爭知道今日自瞞了也。阿鼻地獄中決定放爾不得。而今末法將沈。全仗有力量兄弟家。負荷續佛慧命。莫令斷絕。今時才有一個半個行腳。只去觀山觀景。不知光陰能有幾何。一息不回便是來生。未知甚麼頭面。嗚呼勸爾兄弟家。趁色力康健時。討取個分曉處。不被人瞞底一段大事。遮些關捩子。甚是容易。自是爾不肯去下。死志做工夫。只管道難了又難。好教爾知。那得樹上自生底木杓。爾也須自去做個轉變始得。若是個丈夫漢。看個公案。僧問趙州。狗子還有佛性也無。州云無。但去二六時中看個無字。晝參夜參行住坐臥。著衣吃飯處。阿屎放尿處。心心相顧猛著精彩。守個無字。日久月深打成一片。忽然心花頓發。悟佛祖之機。便不被天下老和尚舌頭瞞。便會開大口。達磨西來無風起浪。世尊拈花一場敗闕。到遮里說甚麼閻羅老子。千聖尚不奈爾何。不通道。直有遮般奇特。為甚如此。事怕有心人。頌曰。
塵勞迥脫事非常。謹把繩頭做一場。不是一番寒徹骨。 爭得梅花
【現代漢語翻譯】 現代漢語譯本： 可嘆的是，你的肉體如同被鋒利的刀切割，無法自主。任何事情都必須在空閑時做好準備，以便在忙碌時能夠應用，這樣可以節省很多力氣。不要等到口渴了才去掘井，臨時抱佛腳是行不通的。到那時，一片狼藉的局面如何避免？前路一片黑暗，只能像沒頭蒼蠅一樣亂闖亂撞，真是可悲啊！平時只學會了口頭上的三昧（samadhi，正定），說禪論道，呵斥佛祖，到了關鍵時刻都派不上用場。平時只顧著欺騙別人，哪裡知道今天卻欺騙了自己。阿鼻地獄（Avīci，無間地獄）是絕對不會放過你的。現在末法時代（Kali Yuga，佛教衰敗時期）即將到來，完全要依靠有力量的同修們，承擔起延續佛陀慧命的重任，不要讓它斷絕。現在即使有一兩個雲遊僧，也只是去觀賞山水風景，卻不知道光陰能有多少。一息不來，便是來生，還不知道會是什麼樣的面目。唉，勸告各位同修，趁著身體健康的時候，去尋求一個徹底明白的地方，搞清楚不被人欺騙的那件大事。這些關鍵之處，其實很容易，只是你不肯下定決心去做功夫。只說太難太難，要讓你知道，哪裡會有樹上自己長出來的木勺呢？你也要自己去做個轉變才行。如果是個大丈夫，就去看個公案（koan，禪宗的機鋒話頭）。有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『無。』只要在一天二十四小時中，看住這個『無』字。白天參，晚上參，行走坐臥，穿衣吃飯，拉屎撒尿的時候，都要時時刻刻照顧著這個『無』字，猛著精神，守住這個『無』字。日子久了，月份深了，打成一片，忽然心花頓開，領悟佛祖的機要，便不會被天下老和尚的舌頭所欺騙，便會大徹大悟。達磨（Bodhidharma，菩提達摩）西來，本是無風起浪；世尊（Śākyamuni，釋迦牟尼）拈花，也是一場失敗的表演。到了這裡，還說什麼閻羅老子？即使是諸佛菩薩也奈何不了你。不要不相信，確實有這樣奇特的事情。為什麼會這樣呢？因為世上怕的就是有心人。頌曰： 擺脫塵世煩惱是非常的事情，要謹慎地抓住繩頭，努力去做。不是經過一番寒冷的徹骨， 怎能得到梅花的芬芳？
【English Translation】 English version: Alas, your flesh is like being cut by sharp knives, unable to be your own master. All things must be prepared in leisure time so that they can be used in busy times, which saves a lot of effort. Do not wait until you are thirsty to dig a well; temporary measures will not work. How can you avoid the messy situation then? The road ahead is dark, and you can only rush around like a headless fly. How pitiful! Usually, you only learn verbal samadhi (samadhi, concentration), talking about Zen and scolding the Buddha. When you get here, none of it is useful. Usually, you only care about deceiving others; how do you know that today you are deceiving yourself? The Avīci Hell (Avīci, the hell of incessant suffering) will definitely not let you go. Now that the Kali Yuga (Kali Yuga, the age of decline) is approaching, we must rely entirely on powerful brothers and sisters to bear the responsibility of continuing the Buddha's wisdom-life, and not let it be cut off. Nowadays, even if there are one or two wandering monks, they only go to see the mountains and scenery, not knowing how much time there is. One breath not returning is the next life, and you don't even know what your face will be like. Alas, I advise you, brothers and sisters, to take advantage of your health and strength to seek a thorough understanding, to figure out the great matter of not being deceived by others. These key points are actually very easy, but you are not willing to make up your mind to put in the effort. You just say it's too difficult, too difficult. I want you to know, where would there be a wooden ladle that grows on a tree by itself? You must also make a transformation yourself. If you are a true man, look at a koan (koan, a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). A monk asked Zen Master Zhaozhou: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou replied: 'No.' Just watch this 'no' word twenty-four hours a day. Meditate on it during the day, meditate on it at night, walking, standing, sitting, lying down, dressing, eating, defecating, and urinating, you must take care of this 'no' word at all times, and focus your energy on guarding this 'no' word. As the days go by and the months deepen, it becomes one piece. Suddenly, the flower of the mind blossoms, and you understand the Buddha's secrets. Then you will not be deceived by the tongues of the old monks in the world, and you will be greatly enlightened. Bodhidharma (Bodhidharma) came from the West, creating waves where there was no wind; Śākyamuni (Śākyamuni) holding up a flower was also a failed performance. When you get here, what are you talking about Yama (Yama, the lord of death)? Even the Buddhas and Bodhisattvas can't do anything to you. Don't disbelieve, there are indeed such strange things. Why is this so? Because the world fears those who have a determined mind. A verse says: To escape from the dust and labor is an extraordinary thing, carefully grasp the end of the rope and make an effort. If you don't go through a bone-chilling cold, How can you get the fragrance of plum blossoms?
撲鼻香。
徐學老勸童行勤學文
玉不琢不成器。人不學不知道。出家兒幸得身離塵網。居於廣堂大廈。切不可以溫飽自滿其志。少壯之時不勤學問。不究義理不正呼吸。對聖前如何可以宣白。士大夫前如何可以談吐。不學一筆字文疏。如何寫士大夫往來書尺。如何回出家人。胸中貫古今筆下起雲煙。方可了身了性以至於了命。若自懶惰託言所稟。無受道之資。是自壞了一生也。且如猿猴獸類也。尚可教以藝解。鴝鵒禽鳥也。尚可教以歌唱。人爲萬物之靈。如不學視禽獸之不若也。為人師者自當尚嚴。師嚴而後道尊。與其初年失於寬。而招異時之怨。不若過於嚴招異時之感。人家子弟舍父事師。師卻不嚴而縱其懶。及其時過失學也。談吐又訥。宣白又鈍。發遣又疏。寫染又拙。覺時事事無能。方始自悔而歸咎於其師。何謂至感。初年脫白從師。師長訓導極其嚴緊。于公事畢。然後敢治私事。禁妄出。讀書要背。寫字要楷。義理要通。道念要正。日漸月磨。復還固有之天得造洞然之妙。由是性海清澄心珠瑩徹。學仙者著腳蓬萊。學佛者安身樂國。到恁么時。卻感師長嚴訓之功也。
月窟清禪師訓童行
咨爾童行聽子誡云。高以下基。洪由纖起。古今賢聖莫不由斯。儒宗頗多釋氏尤甚。茲不繁引
。略舉二三。虞夏至尊尚曾歷試。可能二祖猶服勤勞。一念因真千生果實。若其濫服終無所成。任是毀形徒增黑業。爾等童耋今各顓誠。履實踐真無隨流俗。處清凈地生難遭心。見佛逢僧克勤敬慕。如能反責可謂丈夫。施主交肩宜先祇楫。同衣相見莫后和南。夕火晨香常常勿懈。齋餐蚤粥唸唸興慚。當直殿堂供過寮舍。宜勤拂拭無怠應承。進止威儀上流是則。言默要道下輩休詢。貝葉固合精通。墳典尤宜博學。稍知今古。方解為人。若似啞羊。出家何益。如來未成佛果。文武兼能。永嘉才作人師。宗說俱備。晞顏晞驥子云有言。誦帚誦苕釋尊無誤。各須努力莫謾因循。立志堅高不墮凡地。故經云。立志如高山。種德若深海。如斯苦口期。汝為人報答。佛祖莫大恩。拔濟眾生無量苦。日日如是不愧自心。頌曰。
負舂刬草示嘉模。紹續須還猛烈徒。一念豁然三際斷。單傳直下老臊胡。
山谷居士黃太史發願文
昔者師子王。白凈法為身。勝義空谷中。奮迅及哮吼。念弓明利箭。被以慈哀甲。忍力不動搖。直破魔王軍。三昧常娛樂。甘露為美食。解脫味為漿。遊戲於三乘。安住一切智。轉無上法輪。我今稱揚稱性實語。以身口意籌量觀察。如實懺悔。我從昔來因癡有愛。飲酒食肉增長愛渴。入邪見林不
【現代漢語翻譯】 現代漢語譯本： 略舉兩三件事。即使是虞舜和夏禹這樣的至尊，尚且經歷過各種考驗。難道二祖慧可和僧璨就不需要勤勞修行嗎？一念的真誠能帶來千生的善果，如果濫用修行，最終將一無所成。任意毀壞身體只會增加罪業。你們這些年輕人和老者，現在都要專心誠意，履行實踐真理，不要隨波逐流。身處清凈之地，要生起難得之心。見到佛像和僧人，要勤奮恭敬仰慕。如果能反省自己的過失，就可以稱得上是大丈夫。施主互相見面時，應該先合掌致意，同穿僧衣的人相見，不要遲于問訊。早晚的香火供奉，常常不要懈怠。齋戒時的飲食，早粥，要常常心懷慚愧。當值殿堂，供給寮舍，應該勤奮拂拭，不要怠慢應承。進退的威儀，以上流為準則。言語和沉默的要道，下輩不要詢問。貝葉經固然要精通，墳典（古代典籍）尤其要博學。稍微瞭解古今，才能懂得做人。如果像啞巴羊一樣，出家有什麼益處？如來在沒有成就佛果之前，文才武略兼備。永嘉玄覺禪師剛成為人師，宗門和教理都具備。晞顏（仰慕顏回），晞驥（仰慕王良），子云（揚雄）都有所言。誦帚（文王以帚迎呂尚），誦苕（周公以苕帚自謙），釋尊沒有錯誤。各自必須努力，不要白白地因循。立志要堅定高遠，不要墮入凡地。所以經中說：『立志如高山，種德若深海。』像這樣苦口婆心，期望你們為人報答佛祖莫大的恩德，拔濟眾生無量的痛苦。日日如此，才不愧對自己的內心。頌曰： 負舂（推磨）刬草（鋤草）是爲了展示美好的模範，紹續佛法必須依靠勇猛精進的徒弟。一念豁然開悟，過去、現在、未來三際斷絕，單傳直指的法門，是老臊胡（指達摩祖師）傳下來的。 山谷居士黃庭堅發願文 過去有師子王（獅子王），以清凈的佛法為身，在殊勝的空谷中，奮迅吼叫。以念為弓，以明利的智慧為箭，披上慈悲哀憫的鎧甲，以忍辱的力量不動搖，直接摧破魔王的軍隊。以三昧為常樂，以甘露為美食，以解脫味為漿，遊戲於三乘（聲聞乘、緣覺乘、菩薩乘），安住於一切智（佛的智慧）。轉動無上的法輪。我現在稱揚符合自性的真實語言，以身口意來籌量觀察，如實地懺悔。我從過去以來，因為愚癡而產生愛慾，飲酒食肉，增長愛慾的渴求，進入邪見的森林不
【English Translation】 English version: Let me cite two or three examples briefly. Even the most venerable figures like Emperors Yu and Xia underwent trials. Could it be that the Second Ancestors (Huike and Sengcan) did not need to diligently practice? A single thought of sincerity can bring forth a thousand lifetimes of good fruit. If one abuses practice, one will ultimately achieve nothing. Wanton destruction of the body only increases negative karma. You, young and old, must now be wholeheartedly sincere, practice and realize the truth, and not follow the common trends. Being in a pure place, generate a rare and precious mind. When seeing Buddhas and monks, be diligent, respectful, and admiring. If you can reflect on your own faults, you can be called a true man. When benefactors meet, they should first greet each other with joined palms. When those wearing monastic robes meet, do not delay in offering greetings. Morning and evening incense offerings should be made regularly without懈怠 (xie dai: negligence). During fasting meals and morning congee, constantly feel ashamed. When on duty in the main hall and providing for the monastic quarters, diligently sweep and clean, and do not be negligent in responding. The demeanor of advancing and retreating should follow the example of those of higher standing. The essential principles of speech and silence should not be inquired about by those of lower standing. The sutras written on貝葉 (bei ye: palm leaves) should certainly be thoroughly understood, and the ancient classics should especially be widely studied. By understanding a little about the past and present, one can understand how to be a person. If one is like a mute sheep, what is the benefit of leaving home? Before becoming a Buddha, the Tathagata was skilled in both literary and martial arts. Yongjia (Yongjia Xuanjue) was only just becoming a teacher, and he possessed both the teachings of the Chan school and the doctrines of the scriptures. Xi Yan (admiring Yan Hui), Xi Ji (admiring Wang Liang), and Ziyun (Yang Xiong) all had something to say.誦帚 (song zhou: Wen Wang welcomed Lü Shang with a broom), 誦苕 (song tiao: Duke Zhou humbled himself with a broom), Shakyamuni Buddha was not mistaken. Each of you must strive diligently and not waste time idly. Set your aspirations high and do not fall into the mundane realm. Therefore, the sutra says: 'Set your aspirations like a high mountain, cultivate virtue like a deep sea.' With such earnest words, I hope that you will repay the immense kindness of the Buddhas and ancestors by delivering sentient beings from immeasurable suffering. Do this every day so that you are not ashamed of your own heart. A verse says: Carrying the pestle and hoeing the grass demonstrate a fine model. Continuing the lineage requires fierce and vigorous disciples. With one thought of sudden enlightenment, the three periods of time (past, present, and future) are cut off. The direct transmission of the single mind is what the old胡 (hu: barbarian, referring to Bodhidharma) transmitted. The Vow of Layman Huang Tingjian of Shangu In the past, there was a Lion King (獅子王: Shizi Wang), whose body was made of pure Dharma, roaring and leaping in the supreme empty valley. With念 (nian: mindfulness) as the bow, with bright and sharp wisdom as the arrow, wearing the armor of compassion and pity, with the power of endurance unshakable, directly breaking the army of the demon king. Taking Samadhi as constant joy, taking甘露 (gan lu: nectar) as delicious food, taking the taste of liberation as drink, playing in the three vehicles (聲聞乘, 緣覺乘, 菩薩乘: Shravakayana, Pratyekabuddhayana, Bodhisattvayana), abiding in all-knowing wisdom (the wisdom of the Buddha). Turning the unsurpassed Dharma wheel. I now praise the true words that accord with my nature, and with body, speech, and mind, I measure and observe, and repent truthfully. From the past, because of ignorance, I have generated love and desire, drinking wine and eating meat, increasing the thirst for love and desire, entering the forest of wrong views, not
得解脫。今者對佛發大誓願。愿從今日盡未來世。不復淫慾愿從今日盡未來世。不復飲酒。愿從今日盡未來世。不復食肉。設復淫慾當墮地獄。住火坑中經無量劫。一切眾生為淫亂故。應受苦報。我皆代受。設復飲酒當墮地獄。飲洋銅汁經無量劫。一切眾生為酒顛倒。應受苦報。我皆代受。設復食肉當墮地獄。吞熱鐵丸經無量劫。愿我以此盡未來際。忍事誓願根塵清凈。具足十忍不由他教。入一切智隨順如來。于無盡眾生界中現作佛事。恭惟十方洞徹。萬德莊嚴。于剎剎塵塵為我作證。設經歌羅邏身忘失本願。惟垂加被開我迷云。稽首如空等一痛切。
云峰悅和尚小參語(湖隱石刻)
師舉百丈和尚示眾云。汝遮一隊後生。經律論學故是不知。也入眾參禪禪又不會。臘月三十日作么生摺合去。師云。酌然。諸上座去聖時遙。人心淡薄。看卻今之叢林。更是不得也。所在之處聚徒三百五百。浩浩地。只以飲食豐厚寮舍溫暖。便為旺化。其間孜孜為道者能有幾人。設有十個五個。走上走下半青半黃。總道我會了也。各各自謂握靈蛇之寶。孰肯知非。及乎編辟挨拶將來。直是萬中無一。苦哉苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生才入眾來。便乃端然拱手。受他別人供養。到處菜不擇一莖。
【現代漢語翻譯】 現代漢語譯本 獲得解脫。現在我對著佛陀發出宏大的誓願：愿從今日直到未來的生生世世，不再行淫慾之事；愿從今日直到未來的生生世世，不再飲酒；愿從今日直到未來的生生世世，不再食用肉類。如果我再行淫慾之事，當墮入地獄，住在火坑之中，經歷無量劫的時間。一切眾生因為淫慾的緣故，應當承受的痛苦報應，我都願意代替他們承受。如果我再飲酒，當墮入地獄，飲用滾燙的銅汁，經歷無量劫的時間。一切眾生因為飲酒而神志顛倒，應當承受的痛苦報應，我都願意代替他們承受。如果我再食用肉類，當墮入地獄，吞食熾熱的鐵丸，經歷無量劫的時間。愿我以此直到未來無盡的時間，忍受一切事物的誓願，使六根清凈，具足十種忍辱，不需他人教導，進入一切智慧，隨順如來，在無盡的眾生世界中顯現佛的事業。恭敬地祈請十方諸佛洞察一切，以萬德莊嚴之身，在每個剎土的微塵中為我作證。即使經過歌羅邏（受精卵最初的階段）之身而忘失了最初的誓願，也懇請垂憐加被，開啟我的迷惑之云。我稽首如虛空般平等而痛切。
云峰悅和尚小參語(湖隱石刻)
師父舉百丈（禪宗祖師名）和尚開示大眾說：『你們這些後生晚輩，研究經、律、論，學問固然是不懂，也加入大眾參禪，禪又不會。到了臘月三十日（除夕），要怎麼了結呢？』師父說：『真是可悲啊！各位上座離聖人的時代已經很久遠了，人心也變得淡薄。看看現在的叢林（寺院），更是讓人失望。到處都是聚集了三五百人的寺院，浩浩蕩蕩的，只以飲食豐盛、寮舍溫暖，就認為是興旺發達。其中孜孜不倦地追求真理的人，能有幾個呢？即使有十個八個，走上走下，半生不熟的，總說自己已經明白了。各自都認為自己掌握了靈蛇的寶珠，誰肯承認自己錯了呢？等到真正遇到辯論和考驗的時候，簡直是萬里挑一。真是可悲啊！真是可悲啊！』這就是所謂的般若（智慧）叢林一年比一年凋零，無明（愚癡）的荒草一年比一年茂盛。其中現在的後生晚輩，才進入寺院，便端然拱手，接受別人的供養，到處吃菜也不挑揀一根。'
【English Translation】 English version Attain liberation. Now, I make a great vow before the Buddha: From this day until the end of future lives, I will no longer engage in sexual desire; from this day until the end of future lives, I will no longer drink alcohol; from this day until the end of future lives, I will no longer eat meat. If I again engage in sexual desire, may I fall into hell, dwell in a pit of fire for countless kalpas (aeons). All sentient beings, due to sexual desire, should receive suffering retribution; I will bear it all on their behalf. If I again drink alcohol, may I fall into hell, drink molten copper for countless kalpas. All sentient beings, due to intoxication from alcohol, should receive suffering retribution; I will bear it all on their behalf. If I again eat meat, may I fall into hell, swallow hot iron balls for countless kalpas. May I, with this vow, until the end of the future, endure all things, purify the six roots (sense organs), fully possess the ten kinds of forbearance, not needing others' instruction, enter into all wisdom, accord with the Tathagata (Buddha), and manifest the Buddha's work in the endless realms of sentient beings. Reverently I beseech the Buddhas of the ten directions, who perceive all things, adorned with myriad virtues, to bear witness for me in every dust mote of every Buddha-land. Even if, after passing through the stage of Kalala (the first stage of embryonic development), I forget my original vow, I humbly request your compassionate blessing to dispel the clouds of my delusion. I prostrate myself with a reverence as vast and profound as the emptiness of space.
Yunfeng Yue's Small Assembly Talk (Stone Carvings of Lake Hermitage)
The Master cited Baizhang (a famous Chan master) instructing the assembly, saying: 'You young students, studying the Sutras, Vinaya (rules of discipline), and Shastras (treatises), indeed do not understand. You also join the assembly to practice Chan meditation, but you do not know how to meditate. What will you do on the thirtieth day of the twelfth month (New Year's Eve)?' The Master said: 'It is truly lamentable! Venerable ones, you are far removed from the time of the sages, and people's hearts have become weak. Looking at the monasteries of today, it is even more disappointing. Everywhere there are monasteries gathering three or five hundred people, a vast and bustling scene, but they only consider abundant food and warm lodgings as signs of flourishing. Among them, how many are truly diligently seeking the Way? Even if there are ten or five, going up and down, half-baked, they all say they understand. Each one thinks they hold the precious pearl of the spiritual snake, who is willing to admit their mistakes? When it comes to debate and testing, it is truly one in ten thousand. How sad, how sad! This is what is meant by the Prajna (wisdom) forest withering year by year, and the weeds of ignorance growing taller year by year. Among them, the young students of today, as soon as they enter the monastery, stand upright with folded hands, receiving offerings from others, and everywhere they eat vegetables without picking a single stem.'
柴不搬一束。十指不沾水。百事不幹懷雖則一期快樂。爭奈三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若是去。直饒變大地作黃金。攪長河為酥酪。供養上座不為分外。若也未是至於滴水寸絲。便須披毛帶角牽犁拽杷償他始得。又不見。祖師云。入道不通理。復身還信施。長者八十一。其樹不生耳。終不虛也。諸上座光陰可惜。時不待人。莫待一朝眼光。落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。
月林觀和尚體道銘
上士參玄人。光陰莫虛棄。渡江須用船。為人須有志。 名相各不同。非一亦非二。佛法苦無多。 于中無別伎。動著關捩子。非師自然智。徹底老婆心。 觸人無忌諱。剎境一毫端。到此無迴避。 唱起德山歌。道者合如是。佛祖出頭來。 吞聲須飲氣。作略遮些兒。古今無變異。混沌未分時。 早有個田契。人人本具足。不肯回頭視。 個個達本鄉。切忌著名位。過去諸如來。不離而今咦。 現在諸菩薩。轉次而受記。智者暗點頭。 心空親及第。愚人不信受。拋家自逃逝。 哀哉猛省來。現成真活計。個里用無窮。宗門第一義。 左右逢其原。亦不離行市。銅頭鐵額兒。 腦門須著地。愿以此功德。普及於一切。
【現代漢語翻譯】 現代漢語譯本 不要搬一捆柴，十指不沾水，什麼事都不放在心上，雖然一時快樂，但終究會因三惡道（三塗：地獄、餓鬼、畜生三惡道）的罪業纏身。難道沒聽過教義中說：『寧願用燒紅的鐵纏身，也不接受有信心之人的衣服；寧願用滾燙的銅水灌口，也不接受有信心之人的食物。』各位上座如果真能做到，即使把大地變成黃金，把長江攪成酥酪，供養各位上座也不算過分。如果還做不到，哪怕是滴水寸絲的施捨，也必須披毛戴角，變成牛馬，拉犁拽耙來償還。又沒聽說過，祖師說：『入道不通理，披毛戴角還信施。長者八十一，其樹不生耳。』這話一點不假。各位上座，光陰可惜，時不我待，不要等到一旦眼光落地（死亡），在佛田中沒有積累絲毫功德，卻要遭受鐵圍山（地獄）的百般刑罰之苦。不要說我沒告訴你們，珍重。
月林觀和尚體道銘
上等修行人，不要虛度光陰。渡江需要船，做人要有志向。 名相雖然各不相同，但並非唯一，也非二元對立。佛法之苦其實並不多，其中也沒有什麼特別的技巧。 一動念就觸及關鍵，這並非老師所能傳授的，而是自發的智慧。要像老太婆一樣徹底慈悲，觸及他人時毫無顧忌。 即使在極小的剎土（剎境：佛土）一毫端，到了這裡也無處可逃避。唱起德山（德山宣鑒禪師）的歌，修行人就應該這樣。即使佛祖親自出面，也要吞聲忍氣。 這些手段只是暫時的遮掩，從古至今都沒有改變。在混沌未開之時，早就有了田契（比喻人人本具的佛性）。 人人本來就具足，只是不肯回頭看。個個都能到達本來的家鄉，但切記不要執著名位。 過去的諸佛如來，不離現在的當下。現在的諸位菩薩，依次接受授記。 智者暗自點頭，心空之人親身證悟。愚人不相信接受，拋家棄子自顧逃離。 可悲啊，猛然醒悟吧，現成的就是真實的活計。其中的妙用無窮無盡，是宗門（禪宗）的第一要義。 左右逢源，也不離世俗生活。銅頭鐵額的惡人，也要腦門著地（比喻徹底降服）。愿以此功德，普及到一切眾生。
【English Translation】 English version Don't carry a bundle of firewood, don't let your ten fingers touch water, don't keep anything in your heart. Although there may be temporary happiness, ultimately you will be burdened by the karma of the three evil realms (三塗: the three evil realms of hell, hungry ghosts, and animals). Haven't you heard the teachings say: 'Rather wrap yourself in hot iron than accept the clothes of a person of faith; rather pour molten copper down your throat than accept the food of a person of faith.' If you, the venerable monks, can truly do this, even if you transform the earth into gold and churn the long river into ghee, offering it to you would not be excessive. If you cannot, even for a drop of water or a thread, you must wear fur and horns, pulling plows and dragging harrows to repay them. Haven't you also heard the patriarch say: 'Entering the Way without understanding the principle, you must repay the offerings in fur and horns. The elder is eighty-one, but his tree does not grow ears.' This is absolutely true. Venerable monks, time is precious, and waits for no one. Do not wait until the moment your eyes fall to the ground (death), having accumulated no merit in the field of Buddhism, and suffering the pain of a hundred tortures in the Iron Enclosure Mountains (hell). Don't say I didn't tell you, cherish this.
Verse on Embodiment of the Tao by Monk Yuelin Guan
Superior practitioners of profound mystery, do not waste your time. Crossing the river requires a boat, and being a person requires aspiration. Names and forms may differ, but they are neither one nor two. The suffering of the Buddha-dharma is not much, and there are no special skills within it. Touching the key point with a single thought is not something a teacher can impart, but rather spontaneous wisdom. Be thoroughly compassionate like an old woman, touching people without hesitation. Even in the smallest realm of a Buddha-land, there is nowhere to escape. Sing the song of Deshan (禪 Master Deshan Xuanjian), and practitioners should be like this. Even if the Buddha himself appears, you must swallow your voice and hold your breath. These methods are only temporary coverings, and have not changed from ancient times to the present. Before the chaos was divided, there was already a field deed (metaphor for the inherent Buddha-nature in everyone). Everyone is inherently complete, but they are unwilling to look back. Everyone can reach their original home, but remember not to cling to fame and position. The Buddhas of the past do not depart from the present moment. The Bodhisattvas of the present are successively receiving predictions. The wise silently nod, and those with empty minds personally realize it. The foolish do not believe and accept, abandoning their families and fleeing on their own. Alas, awaken with a start, the present is the real living. The wonderful use within it is endless, and it is the first meaning of the Zen school (禪宗). Meeting the source on all sides, it does not depart from worldly life. Even those with copper heads and iron foreheads must prostrate themselves on the ground (metaphor for complete subjugation). May this merit be extended to all beings.
慈受深禪師小參
此心清凈猶如虛空。無一點相貌。舉心動念全乖法體。才退步便相應。只是不肯退步。才放下便安樂。只是不肯放下。大都是無始劫來慣習成了也。古人學道先打當貪嗔癡。然後放教一切處冷啾啾地。如臘月里扇子相似。直是無人覷著。亡得名利甘得淡薄。世間心輕微。道念自然濃厚。匾檐山和尚一生拾橡子煮吃。永嘉大師不吃。钁頭下菜。高僧惠休三十年著一緉鞋。百補千綴。遇軟地行則赤腳。恐損他信施信心物難消。他總是妻子口中減削。將來供養。爾了便要邀福懺罪。爾十二時中種種受用。盡出他人之力。未饑而食未寒而衣。未垢而浴未困而眠。道眼未明心漏未盡。如何消得。故古德云。為成道業施將來。道業未成爭消得。山僧遮里不可與爾諸人打粥飯過日也。若是坐消信施。諸天不喜。粗茶淡飯也難消他底。如今初學比丘飽食高眠。取性過日猶嫌不稱意。在出家人。如一塊磨刀石。一切人要刀快便來。爾石上磨張三也來磨。李四也來磨。磨來磨去別人刀快。自家石漸消薄。有底更嫌他人不來。我石上磨。有甚便宜處。進食如進毒。受施如受箭。幣厚言甘。道人所畏。爾灼然與道相應。萬兩黃金亦消得。此事不是說了便休。須是實到遮個田地始得。高談大論瞞人自瞞。大不濟事。如今
【現代漢語翻譯】 現代漢語譯本 慈受深禪師小參
此心清凈，猶如虛空，沒有一絲一毫的相貌。一起心動念就完全違背了法的本體。稍微退一步就能相應，只是不肯退步；稍微放下就能安樂，只是不肯放下。這大多是無始劫以來慣習而成的啊。
古人學道，先要抵擋貪嗔癡，然後放任自己，在任何地方都冷冷清清的，就像臘月里的扇子一樣，簡直沒有人看它一眼。失去了名利，甘於淡泊，世俗的心思就輕微，修道的念頭自然就濃厚。匾檐山和尚一生撿橡子煮著吃，永嘉大師不吃精美的食物，只是在田地裡挖些野菜來吃。高僧惠休三十年穿著一雙鞋，補了一百次又縫了一千次，遇到泥濘的地方就赤腳行走，恐怕損壞了施主的信心，因為信徒供養的物品難以消化。他們總是從妻子兒女的口中節省下來，用來供養。而你們卻要以此來邀求福報、懺悔罪過。你們十二時辰中種種的受用，都出自他人的力量。還沒餓就吃，還沒冷就穿，還沒臟就洗，還沒困就睡。道眼未明，心漏未盡，如何能夠消受得了？
所以古德說：『爲了成就道業才接受施捨，道業沒有成就，怎麼能輕易消受？』我這裡不能和你們這些人混日子。如果只是坐著消耗信徒的供養，諸天都不會歡喜。粗茶淡飯也難以消化。如今初學的比丘，吃飽了就睡，只想著過日子，還嫌不稱心如意。對於出家人來說，就像一塊磨刀石，所有人都想讓刀快，就來你這石頭上磨。張三也來磨，李四也來磨，磨來磨去，別人的刀快了，自己的石頭卻漸漸消薄。有些人還嫌別人不來自己的石頭上磨，覺得沒什麼好處。吃飯就像吃毒藥，接受施捨就像接受箭矢。錢財豐厚，言語甜美，是修道之人所畏懼的。你們如果真的與道相應，萬兩黃金也能消受得了。這件事不是說說就算了，必須真正到達這個境界才行。高談闊論，欺騙別人也欺騙自己，一點用處也沒有。現在……
【English Translation】 English version Chan Master Ci Shou Shen's Short Dharma Talk
This mind is pure, like empty space, without a single appearance. Every thought that arises completely deviates from the essence of Dharma. A slight step back brings correspondence, but one is unwilling to step back; a slight letting go brings peace and joy, but one is unwilling to let go. This is mostly due to habits formed over countless kalpas.
In ancient times, those who studied the Dao first fought against greed, anger, and ignorance, and then let themselves be cold and desolate everywhere, like a fan in the twelfth lunar month, which no one even glances at. Losing fame and profit, they were content with simplicity; worldly thoughts became light, and the aspiration for the Dao naturally became strong. The monk of Bianyan Mountain picked acorns to cook and eat throughout his life. Yongjia Dashi did not eat delicacies, but dug up wild vegetables from the fields to eat. The eminent monk Huixiu wore a single pair of shoes for thirty years, patching them a hundred times and sewing them a thousand times. When encountering muddy ground, he walked barefoot, fearing to damage the faith of the donors, because the offerings of believers are difficult to digest. They always saved from the mouths of their wives and children to make offerings. But you want to use this to seek blessings and repent of sins. All your enjoyments throughout the twelve hours of the day come from the efforts of others. You eat before you are hungry, dress before you are cold, bathe before you are dirty, and sleep before you are tired. With the eye of the Dao not yet clear and the leaks of the mind not yet exhausted, how can you digest it?
Therefore, the ancient worthies said: 'One accepts offerings to accomplish the path, but how can one easily digest them if the path is not yet accomplished?' I cannot spend my days here just eating and drinking with you all. If one merely sits and consumes the offerings of believers, the heavens will not be pleased. Even coarse tea and plain rice are difficult to digest. Nowadays, newly learning monks eat their fill and sleep soundly, only thinking about passing the days, and still complain that it is not to their liking. For a monastic, it is like a whetstone; everyone who wants a sharp knife comes to sharpen it on your stone. Zhang San comes to sharpen, Li Si comes to sharpen. Sharpening and sharpening, others' knives become sharp, but your own stone gradually wears thin. Some even complain that others do not come to sharpen on their stone, feeling that there is no benefit. Eating is like taking poison, receiving offerings is like receiving arrows. Thick coins and sweet words are what Dao practitioners fear. If you truly correspond with the Dao, you can digest ten thousand taels of gold. This matter is not just about talking; one must truly reach this state. Lofty talk and grand theories deceive others and deceive oneself, and are of no use at all. Now...
叢林中無人說著遮般話也。莫道焦山長老說禪。全無孔竅。記取記取。伏惟珍重。
汾州大達無業國師上堂
有僧問曰。十二分教流於此土。得道果者非止一二。云何祖師東化別唱玄宗。直指人心見性成佛。豈得世尊說法有所未盡。只如上代諸德高僧。並學貫九流洞明三藏。生肇融睿儘是神異間生。豈得不知佛法遠近。某甲庸昧愿師指示。師曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根。都無實事。神通變化及百千三昧門。化破天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師來意。論甚麼生肇融睿。如今天下解禪解道。如何沙數。說佛說心。有百千萬億。纖塵不去未免輪迴。思念不亡盡從沉墜。如斯之類尚不能自識業果。妄言自利利他。自謂上流並他先德。但言觸目無非佛事。舉足皆是道場。原其所習不如一個五戒十善凡夫。觀其發言嫌他二乘十地菩薩。旦醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚自不許呼為大乘。學語之流爭鋒唇舌之間。鼓論不形之事。並他先德誠實。苦哉。只如野逸高士尚解枕石漱流。棄其利祿亦有安國理民之謀。徴而不赴。況我禪宗途路且別。看他古德道人得意之後。茆茨石室向折腳鐺子里煮飯吃。過三十二十年
【現代漢語翻譯】 現代漢語譯本：叢林中沒有人會說這樣的話。不要說焦山長老在談論禪宗，完全沒有竅門。記住，記住。請多保重。
汾州大達無業國師上堂開示：
有僧人問道：『十二分教（十二種經典的分類）流傳到這裡，得道證果的人不止一兩個。為什麼祖師（指達摩）東來教化，另外提倡玄妙的宗旨，直指人心，見性成佛？難道世尊（釋迦牟尼佛）說法有所未盡嗎？就像上古時代那些德行高尚的僧人，都學貫九流，精通三藏（經、律、論），像僧肇、道生、慧融、智睿，都是神異之人，難道他們不知道佛法的深淺嗎？我（某甲，僧人自稱）愚昧無知，希望師父您能指示。』
國師回答說：『諸佛（過去、現在、未來一切佛）不曾真正出世，也沒有一法可以給人。只是隨著眾生的病癥而施予不同的藥方，所以才有了十二分教。就像用甜美的果實來交換苦澀的葫蘆，洗滌你們這些人的業根，其實並沒有什麼實在的東西。神通變化以及百千種三昧（禪定）法門，是爲了降伏天魔外道。福德和智慧兩種莊嚴，是爲了破除執著于有和滯留于空的見解。如果不能領會道以及祖師的來意，談論什麼僧肇、道生、慧融、智睿呢？現在天下有多少人自以為懂得禪和道，像沙子一樣多。說佛說心的人，有百千萬億。如果纖細的塵埃都不能去除，就免不了輪迴。如果思念不亡，最終都會沉淪墜落。像這樣的人尚且不能認識自己的業果，還妄言自利利他，自認為高人一等，超過了前代的賢德。只是說觸目所及無非佛事，舉手投足都是道場。追究他們所學，還不如一個奉行五戒十善的凡夫。觀察他們的言論，卻嫌棄二乘（聲聞、緣覺）和十地菩薩。把醍醐（比喻佛法）這樣的上等美味當作世間的珍奇，遇到這些人反而變成了毒藥。南山律宗尚且不允許稱他們為大乘，學語之輩卻在唇舌之間爭鋒相對，鼓吹那些不切實際的事情。和前代的賢德相比，真是可悲啊！就像那些隱居山林的賢士，尚且懂得枕著石頭，用流水漱口，拋棄利祿，也有安定國家治理百姓的謀略，即使被徵召也不去。何況我們禪宗的道路更加不同。看看古代那些得道的道人，得意之後，住在茅草屋或石室裡，用缺了腿的鍋子煮飯吃，過了二三十年。』
【English Translation】 English version: No one in the jungle speaks such words. Don't say that Elder Jiao Shan is talking about Chan (Zen), it's completely without any trick. Remember, remember. Please take care.
National Teacher Wuye of Dada in Fenzhou ascended the hall and gave a teaching:
A monk asked: 'The twelve divisions of teachings (twelve categories of scriptures) have spread to this land, and those who have attained the fruit of the Way are not just one or two. Why did the Patriarch (Bodhidharma) come east to teach and separately advocate the profound doctrine, directly pointing to the human mind to see one's nature and become a Buddha? Could it be that the World-Honored One (Sakyamuni Buddha) did not fully explain everything in his teachings? Like those virtuous monks of ancient times, they were all learned in the nine schools of thought and thoroughly understood the three baskets (Sutras, Vinaya, Abhidharma). Monks like Sengzhao, Daosheng, Huirong, and Zhirui were all born with extraordinary abilities. Could it be that they did not know the depth of the Buddha's teachings? I (Moujia, a self-reference by the monk) am ignorant and wish that you, Master, would instruct me.'
The National Teacher replied: 'The Buddhas (all Buddhas of the past, present, and future) have never truly appeared in the world, nor is there any dharma that can be given to people. It is only that different remedies are applied according to the illnesses of sentient beings, and that is why there are the twelve divisions of teachings. It is like exchanging sweet fruits for bitter gourds, washing away the karmic roots of you people, but in reality, there is nothing substantial. Supernatural powers and the hundred thousand samadhi (meditative concentration) gates are for subduing heavenly demons and external paths. The two adornments of merit and wisdom are for breaking the views of clinging to existence and stagnating in emptiness. If you do not understand the Way and the intention of the Patriarch, what is the point of talking about Sengzhao, Daosheng, Huirong, and Zhirui? Nowadays, how many people in the world think they understand Chan and the Way, as many as the sands? Those who talk about the Buddha and the mind number in the hundreds of millions. If even the finest dust cannot be removed, one cannot avoid reincarnation. If thoughts do not cease, one will eventually sink and fall. People like this cannot even recognize their own karmic consequences, yet they falsely claim to benefit themselves and others, thinking themselves superior and surpassing the virtuous ones of the past. They only say that everything they see is a Buddha-activity, and every step they take is a sacred place. Examining what they have learned, they are not even as good as an ordinary person who observes the five precepts and ten good deeds. Observing their words, they despise the two vehicles (Sravakas and Pratyekabuddhas) and the Bodhisattvas of the ten grounds. They treat the finest flavor of ghee (metaphor for the Buddha's teachings) as a worldly treasure, but when these people encounter it, it turns into poison. The Nanshan Vinaya School does not even allow them to be called Mahayana, yet those who only know how to talk argue fiercely with their tongues, promoting impractical things. Compared to the virtuous ones of the past, it is truly lamentable! Like those hermits who live in the mountains, they still know how to pillow their heads on stones and rinse their mouths with streams, abandoning wealth and fame, and they also have plans to stabilize the country and govern the people, even if they are summoned, they do not go. Moreover, the path of our Chan school is even more different. Look at those ancient Daoists who attained the Way, after they were satisfied, they lived in thatched huts or stone chambers, cooking rice in pots with broken legs, and lived for twenty or thirty years.'
。名利不幹懷。財寶不爲念。大忘人世隱跡巖叢。君王命而不來。諸侯請而不赴。豈同我輩貪名愛利。汩沒世途如短販人。有少希求而忘大果。十地諸賢豈不通佛理。可不如一個博地凡夫。實無此理。他說法如雲如雨。猶被佛訶云。見性如隔羅縠。只為情存聖量見。在果因未能逾越聖情過諸影跡。先賢古德碩學高人。博達古今洞明教網。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者。如爪甲上土。失人身者。如大地土。良可傷哉。設有悟理之者。有一知一解。不知是悟中之則入理之門。便謂永出世利。巡山傍澗輕忽上流。致使心漏不盡理地。不明空到老死無成。虛延歲月。且聰明不能敵業。干慧未免苦輪。假使才並馬鳴解齊龍樹。只是一生兩生不失人身。根思宿凈聞之即解。如彼生公何足為羨。與道全遠。共兄弟論實不論虛。只遮口食身衣。儘是欺賢罔聖。求得將來他心慧眼觀之。如吃膿血一般。總須償他始得。阿那個有道果。自然招得他信施來不受者。學般若菩薩不得自謾。如冰凌上行。似劍刃上走。臨終之時一毫凡聖情量不盡。纖塵思念未忘。隨念受生輕重五陰。向驢胎馬腹裡托質。泥犁鑊湯里煮炸一遍了。從前記持憶想見解智慧。都盧一時失卻。依前再為螻蟻。從頭又作蚊虻。雖是善因而遭惡果。
【現代漢語翻譯】 現代漢語譯本： 不為名利所牽掛，不為財寶所動心。完全忘卻人世，隱居在山巖叢林之中。即使君王下令也不去，諸侯邀請也不赴。怎能與我們這些貪圖名利、沉溺於世俗，像短途商人一樣的人相比呢？他們只求微小的利益而忘記了遠大的果報。十地（Dashadi，菩薩修行十個階段的最高階段）的賢者難道不通曉佛理嗎？怎麼會不如一個身處凡塵的普通人呢？這實在沒有道理。他們說法如雲如雨，卻還被佛陀呵斥說，『見性』（jianxing，認識到自性的真理）就像隔著一層薄紗。只因爲心中存有聖人的見解，在果位上，因地裡，還未能超越聖人的情執，留下種種痕跡。過去的賢人、古代的德行高尚者、學識淵博的人，他們博通古今，洞察佛教的綱領，卻因為知識和學問與經文混淆不清，難以分辨，不明白從自己的心念出發，安靜地尋求真理。唉，得到人身的機會，就像指甲上的塵土那樣稀少；失去人身的機會，卻像大地上的塵土那樣多，實在令人悲傷啊！即使有人領悟了道理，有一點理解，卻不知道這是悟道中的法則，是進入真理之門。便認為可以永遠脫離世俗的利益，在山間溪流旁輕率地對待上游。以致於心中的煩惱沒有完全消除，對真理的理解也不夠透徹，到老死也沒有成就，白白浪費了歲月。而且聰明才智無法抵擋業力，干慧（ganhui，只有知識而沒有實際修行的智慧）也無法避免痛苦的輪迴。假如才華可以與馬鳴（Ashavagosha，佛教哲學家）相比，理解力可以與龍樹（Nagarjuna，佛教哲學家）齊平，也只是一生兩生不失去人身而已。根器和思想清凈，聽到就能理解，像生公（Sengzhao，中國佛教僧侶）那樣又有什麼值得羨慕的呢？與道相差甚遠。與兄弟們談論實在的，不談虛假的，只爲了遮蔽口腹，穿衣蔽體，這都是欺騙賢人，矇蔽聖人。求得將來，被具有他心通和慧眼的人看到，就像吃膿血一樣，總要償還的。哪一個有道果的人，自然會招來信徒的佈施，而不會接受呢？學習般若（Prajna，智慧）的菩薩不能自欺欺人，就像在冰凌上行走，像在刀刃上行走一樣。臨終的時候，如果有一絲一毫凡夫和聖人的情執沒有消除，一絲一毫的思念沒有忘記，就會隨著念頭受生，輕重五陰（Wuyin，構成個體存在的五種要素），在驢胎馬腹裡投胎，在地獄的鍋湯里煮炸一遍。從前記住的、回憶的、想像的、見解的、智慧，都一下子全部失去，依舊再變為螻蟻，從頭又作蚊虻。雖然是善因而遭到惡果。
【English Translation】 English version: Not clinging to fame and gain, not moved by wealth and treasures. Completely forgetting the world, dwelling in seclusion among rocks and forests. Even if a king commands, they will not come; if a prince invites, they will not attend. How can they be compared to those of us who crave fame and profit, immersed in worldly affairs like petty merchants, seeking small gains while forgetting the great reward? Do the sages of the Ten Grounds (Dashadi, the highest stage of the ten stages of Bodhisattva practice) not understand the principles of Buddhism? How can they be inferior to an ordinary person in the mundane world? There is truly no reason for this. Their Dharma talks are like clouds and rain, yet they are still rebuked by the Buddha, who said, 'Seeing one's nature' (jianxing, realizing the truth of one's own nature) is like looking through a thin veil.' It is only because they harbor the views of sages in their hearts, and in their fruition, in their causal ground, they have not yet transcended the emotions of sages, leaving behind various traces. The wise men of the past, the virtuous ones of ancient times, the erudite scholars, they were well-versed in the past and present, and insightful into the framework of Buddhism, yet because knowledge and learning are mixed with the scriptures, difficult to distinguish, they do not understand starting from their own thoughts, quietly seeking the truth. Alas, the opportunity to obtain a human body is as rare as the dust on a fingernail; the opportunity to lose a human body is as plentiful as the dust on the earth, truly lamentable! Even if someone comprehends the principles, has a little understanding, but does not know that this is the law within enlightenment, the gateway to entering truth, they then think they can be forever free from worldly benefits, treating the upper reaches lightly by the mountain streams. As a result, the afflictions in their hearts are not completely eliminated, their understanding of truth is not thorough enough, and they achieve nothing by the time they die of old age, wasting their years in vain. Moreover, intelligence cannot withstand karma, dry wisdom (ganhui, wisdom with only knowledge but no actual practice) cannot avoid the cycle of suffering. Even if talent can be compared to Ashavagosha (Ashavagosha, Buddhist philosopher), and understanding can be on par with Nagarjuna (Nagarjuna, Buddhist philosopher), it is only a matter of not losing the human body for one or two lifetimes. Their faculties and thoughts are pure, and they understand as soon as they hear, but what is there to envy about Sengzhao (Sengzhao, Chinese Buddhist monk)? They are far from the Way. Talking about the real with brothers, not the false, just to cover the mouth and clothe the body, this is all deceiving the wise and deluding the sages. Seeking for the future, when seen by those with telepathy and wisdom eyes, it is like eating pus and blood, and they must be repaid in the end. Which person with the fruit of the Way naturally attracts the offerings of believers and does not accept them? Bodhisattvas who study Prajna (Prajna, wisdom) must not deceive themselves, like walking on ice, like walking on the edge of a sword. At the time of death, if even a trace of the emotions of ordinary people and sages has not been eliminated, if even a trace of thought has not been forgotten, they will be reborn according to their thoughts, the weight of the five aggregates (Wuyin, the five elements that constitute individual existence), reincarnating in the womb of a donkey or a horse, being boiled and fried in the cauldron of hell. All the memories, recollections, imaginations, views, and wisdom from before will be lost all at once, and they will once again become ants, and start again as mosquitoes. Although it is a good cause, it suffers an evil result.
且圖甚麼。兄弟只為貪慾成性。二十五有向腳跟下。繫著無成辦之期。祖師觀此土眾生。有大乘根性。惟傳心印指示迷情。得之者即不揀凡之與聖愚之與智。且多虛不如少實。大丈夫兒如今直下便休歇去。頓息萬緣越生死流。迥出常格靈光獨照。物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝。項佩圓光廣長舌相。若以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持。一聞千悟。都不希求一餐之直。汝等諸人倘不如是。祖師來至此土。非常有損有益。有益者百千人中撈漉一個半個。堪為法器。有損者如前已明。從他依三乘教法修行。不妨卻得四果三賢。有進修之分。所以先德云。了即業障本來空。未了還須償宿債(傳燈)。
法昌運禪師小參
大凡參學兄弟道眼未明。心地未安。入一叢林出一保社。須當親近良朋善友。二六時中將佛法為事。直須抉擇令心眼精明。遮個不是小事。光陰易失時不待人。一失人身卒未有出頭處在。莫與么打鬨過時。今日三明日四。遮里經冬那邊過夏。記取一肚葛藤路布。學解到處掠虛。摩唇捋嘴漢語胡言。道我解禪解道。輕忽好人作無間業。將知此事大不容易。沒量大人到遮里討頭鼻不著。莫當等閑開大口。法昌老漢無人情莫愛人。摩捋爾讚歎
【現代漢語翻譯】 現代漢語譯本 那又圖個什麼呢？各位同修只是因為貪慾成了習性，二十五年華都耗費在腳下，卻沒有任何成就的希望。祖師（Bodhidharma，菩提達摩）觀察到這片土地上的眾生，具有大乘（Mahayana）的根性，所以只傳授心印，指示迷途的眾生。得到心印的人，就不必區分凡人還是聖人，愚笨還是聰明。與其空談許多，不如腳踏實地做一點。大丈夫現在就應該放下一切，停止一切妄念，超越生死輪迴，超脫常人的格局，讓靈光獨自照耀，不受外物束縛，光明磊落，堂堂正正，在三界（Trailokya）中獨步。何必追求身長一丈六尺，紫磨金色的光輝，脖子上佩戴圓光，擁有廣長舌相呢？如果以形色來見我，那就是走入了邪道。即使有眷屬莊嚴，也不需要刻意追求，自然會得到。山河大地不會阻礙你的眼光，獲得大總持（Mahā-dhāraṇī），一聽聞就能領悟千般道理，根本不稀罕一餐飯的價值。你們這些人如果不是這樣，祖師來到這片土地，就非常有害處，也有益處。益處是百千人中能撈到一個半個，可以成為法器。害處就像前面已經說過的。讓他們依照三乘（Triyāna）教法修行，或許可以得到四果（four results of Stream-entry, Once-returning, Non-returning, and Arhatship），三賢（three levels of Bodhisattva practice）的果位，有進步修行的機會。所以先德說：『明白了，業障本來就是空的；不明白，還是要償還宿世的債務。』（《傳燈錄》)
法昌運禪師小參
大凡參學的同修們，如果道眼（wisdom eye）沒有明亮，心地沒有安定，進出一個個叢林，離開一個個保社，就應當親近良朋善友，在一天二十四小時中，把佛法當作最重要的事，一定要做出決斷，讓心眼精明。這不是小事。光陰容易流逝，時間不等人。一旦失去了人身，就很難再有出頭的機會了。不要這樣敷衍了事，今天推明天，這裡過冬天，那裡過夏天，記住一肚子葛藤路布（比喻無用的知識），學到的知識到處掠奪虛名，油嘴滑舌，胡說八道，說自己懂得禪，懂得道。輕視好人，造下無間地獄的業。要知道這件事非常不容易。無數大人到這裡來，都找不到頭緒。不要當成等閑事，隨便誇下海口。法昌老漢不講人情，不愛人，不會奉承你們，讚歎你們。
【English Translation】 English version Then what are you seeking? Brothers, it's only because greed has become your habit. Twenty-five years have been spent under your feet, with no hope of accomplishment. The Patriarch (Bodhidharma) observed that the sentient beings of this land have the potential for Mahayana, so he only transmitted the mind-seal, pointing out the delusion to those who are lost. Those who obtain it do not need to distinguish between the ordinary and the sage, the foolish and the wise. It is better to have a little reality than much emptiness. A great man should now immediately cease everything, stop all delusions, transcend the cycle of birth and death, rise above the ordinary, let the spiritual light shine alone, be unfettered by external things, be upright and dignified, and walk alone in the Three Realms (Trailokya). Why seek a body of sixteen feet tall, with the radiance of purple-gold, wearing a halo around the neck, and possessing a broad and long tongue? If you see me by form, you are walking the wrong path. Even if there are adorned retinues, you do not need to seek them; they will naturally be obtained. Mountains, rivers, and the great earth will not obstruct your vision, and you will obtain the Great Dharani (Mahā-dhāraṇī), understanding a thousand principles upon hearing one, and not even desiring the value of a single meal. If you are not like this, then the Patriarch's coming to this land is both very harmful and beneficial. The benefit is that one or two out of a hundred or a thousand can be salvaged and become vessels of the Dharma. The harm is as previously stated. Let them practice according to the teachings of the Three Vehicles (Triyāna), and perhaps they can obtain the Four Fruits (four results of Stream-entry, Once-returning, Non-returning, and Arhatship) and the Three Worthies (three levels of Bodhisattva practice), having the opportunity to advance in practice. Therefore, the former sage said, 'If you understand, karmic obstacles are originally empty; if you do not understand, you must still repay past debts.' (Transmission of the Lamp)
Chan Master Fachang Yun's Short Dharma Talk
Generally, fellow practitioners who are studying have not yet clarified their wisdom eye and have not yet settled their minds. Entering one monastery and leaving another, you must associate with good friends and virtuous companions. Throughout the twenty-four hours of the day, take the Buddha-dharma as your business. You must make a decision to make your mind and eyes clear and bright. This is not a small matter. Time easily passes, and time waits for no one. Once you lose your human body, it will be difficult to have a chance to emerge again. Do not be perfunctory and pass the time like this, putting things off from today to tomorrow. Spending the winter here and the summer there, remembering a bellyful of useless knowledge (like a tangled mass of vines), learning knowledge to snatch empty fame everywhere, being glib and speaking nonsense, saying that you understand Chan and understand the Way. Disregarding good people and creating the karma of the Avici Hell. You should know that this matter is not easy. Countless great people come here and cannot find a clue. Do not take it lightly and make big claims casually. Old Man Fachang is not sentimental, does not love people, and will not flatter you or praise you.
爾。盡不是好心。一朝風火解散眼光落地。善惡業緣受報好醜。生死境界一時現前。那時便如落湯螃蟹。手忙腳亂。從前學得活計神通佛法。總使不著。業識茫茫無本可據。追悔不及隨緣受報。改頭換面都未可定。豈不見。古者道學般若菩薩且莫自瞞。切鬚子細。纖毫不盡未免輪迴。絲念未忘盡從沉墜。爾要識披毛戴角底么。便是爾尋常亂作主宰者是。爾要識拔舌地獄底么。便是誑惑迷途者是。爾要識寒冰鑊湯底么。便是爾濫膺信施者是。三塗八難儘是爾心自作。只為道眼不明。方乃如是。若是諦當底人。豈有遮般訊息。法昌與么說語。儘是契合諸聖。不獨為爾三兄四弟。但未得忍菩薩皆有此過。豈況天龍八部既來遮里經冬過夏。莫生容易。老僧钁頭邊討飯供養。爾說些子出家話。莫被人我夯卻一生空過。一旦四大分張。那時作伎倆遲了也。有一般漢。聞人舉著他肚裡事。嗔心忿起。便道佛法豈有與么事。大悟不拘小節。更問阿誰。我問爾悟見個甚麼。還脫得髑髏識想也。未十二時中且與五戒十善相應。靈山會上還曾見。有無行業底佛么。還有妄語底祖師么。大似將牛屎比栴檀。有甚交涉。可謂醍醐上味為世所珍。遇斯等人翻成毒藥。爾要得他日相應。但從今日去。一切處放教枯淡。二六時中對五欲八風。如盲人視物
【現代漢語翻譯】 現代漢語譯本： 你們。完全不是好心。一旦風火離散，眼光落地（指死亡）。善惡業緣，受報是好是壞。生死境界，一時都顯現出來。那時便像落湯的螃蟹，手忙腳亂。從前學得的活計、神通、佛法，總也用不上。業識茫茫，沒有根本可以依據。追悔也來不及了，只能隨緣受報。改頭換面，去哪裡都還不能確定。難道沒看見，古代那些有道學的般若菩薩，尚且不要自欺欺人，一定要仔細。纖毫沒有窮盡，未免還要輪迴。一絲念頭沒有忘記，終究會沉淪墜落。你們要知道披毛戴角的是什麼嗎？就是你們尋常亂作主宰的東西。你們要知道拔舌地獄是什麼嗎？就是那些誑惑迷途的人。你們要知道寒冰鑊湯是什麼嗎？就是那些濫受施捨的人。三塗八難，都是你們的心自己造作的。只因爲道眼不明，才會這樣。如果是真正明白的人，哪裡會有這些訊息。法昌這樣說，完全是契合諸聖的。不只是爲了你們三位師兄弟。但凡沒有得到忍辱的菩薩，都有這種過失。更何況天龍八部既然來到這裡經冬過夏，不要輕易放過。老僧我靠著鋤頭邊討飯供養，你們說些出家的話，不要被人我之見夯實，一生空過。一旦四大分離，那時再想做伎倆就遲了。有一種人，聽人說中了他肚裡的事，嗔心大起，便說佛法哪裡有這種事。大悟不拘小節，還問誰呢？我問你悟見了什麼？還脫得了髑髏識想嗎？未到十二時中，且與五戒十善相應。靈山會上，還曾見過有無行業的佛嗎？還有妄語的祖師嗎？這就像將牛屎比作栴檀，有什麼關係呢？可以說是醍醐上味，為世人所珍視，遇到這些人反而變成了毒藥。你們想要得到他日相應，就從今天開始，一切處放教枯淡。二六時中，面對五欲八風，要像盲人視物一樣。
【English Translation】 English version: You are not at all well-intentioned. Once the elements disperse and your eyes fall to the ground (referring to death), the karmic consequences of good and evil, whether fortunate or unfortunate, and the realms of birth and death will all appear at once. At that time, you will be like a crab in hot water, flustered and helpless. All the skills, supernatural powers, and Buddhist teachings you learned before will be of no use. Your karmic consciousness will be vast and without any foundation to rely on. Regret will be too late, and you can only accept the consequences according to your karma. Where you will be reborn is still uncertain. Haven't you seen that even ancient learned Prajna Bodhisattvas do not deceive themselves and must be careful? If even a tiny bit is not exhausted, you will inevitably be reborn. If even a single thought is not forgotten, you will ultimately sink and fall. Do you want to know what it is to wear fur and horns? It is what you usually let run wild and act as master. Do you want to know what the Tongue-Pulling Hell is? It is those who deceive and mislead others. Do you want to know what the Freezing Ice and Boiling Cauldron are? It is those who abuse offerings. The Three Evil Paths and Eight Difficulties are all created by your own minds. It is only because your eye of wisdom is not clear that things are like this. If you were truly enlightened, how could there be such news? What Fachang says is entirely in accordance with all the sages. It is not just for you three brothers. All Bodhisattvas who have not attained forbearance have this fault. Moreover, since the Eight Divisions of Gods and Dragons have come here to spend the winter and summer, do not take it lightly. This old monk begs for food to support himself by the hoe, you speak some words of renunciation, do not be solidified by the view of self and others, and waste your life in vain. Once the four elements separate, it will be too late to perform tricks. There are some people who, when others point out what is in their hearts, become angry and say, 'How can Buddhist teachings be like this? Great enlightenment does not adhere to small details.' Who else do you ask? I ask you, what have you realized? Have you escaped the consciousness of the skull? Before the twelfth hour, you should be in accordance with the Five Precepts and Ten Virtues. At the Vulture Peak Assembly, have you ever seen a Buddha with or without karma? Are there any patriarchs who lie? This is like comparing cow dung to sandalwood, what is the connection? It can be said that the supreme taste of ghee is cherished by the world, but it turns into poison when it encounters these people. If you want to be in accordance with it in the future, then from today onwards, let everything be plain and simple. In the twenty-four hours, face the five desires and eight winds like a blind person seeing things.
不為諸法管帶。亦不管帶諸法。六根門頭檢點無絲毫過患。方有少許趣向分。法昌與么說話。如服瞑眩底藥相似。一期苦口他時大有得力處。所以道。假使百千劫。所作業不忘。因緣會遇時。果報還自受。無人替代。各自努力。珍重(語錄)。
古鏡和尚回汾陽太守
南陽忠國師。三詔竟不赴。遂使唐肅宗。愈重於佛祖。然我望南陽。雲泥雖異路。回首思古人。愧汗下如雨。如何汾陽侯。視我如泥土。戲以玉峰寺。出帖請權住。豈可為一身。法門同受污。萬古長江水。惡名洗不去。謹謹納公帖。觀使自收取。放我如猿鳥。雲山樂幽趣。他年無以報。朝夕香一炷。
雪竇明覺禪師壁間遺文石刻
夫傳持祖燈嗣續佛壽。此非小任。宜景前修肅爾威儀。尊其瞻視。懲忿窒欲治氣養心。無以名利動于情。無以得失介於意。無隨世之上下。無逐人之是非黑白置之於胸。喜怒不形於色。樂人之樂猶己之樂。憂人之憂若己之憂。容眾尊賢克己復禮。無因小隙失素所善。無背公義棄素所疏。能不可矜勢不可恃。無護己短無掩人長。見德不可忘身。在貴不可忘賤。且夫學本修性。豈慍人之不知。道貴全生。無蘄世之為用。人或慕義理固推余。必也篤爾心。誠誨以規矩。博援群籍深示妙宗。慈室忍衣不可須臾而離
【現代漢語翻譯】 現代漢語譯本： 不要被諸法所管束支配，也不要去管束支配諸法。在六根（眼、耳、鼻、舌、身、意）門頭檢查，沒有絲毫過錯，才會有少許趨向佛法的機會。法昌禪師這樣說話，就像服用味道苦澀但能治病的藥一樣，一時覺得難以下嚥，但將來會有很大的益處。所以說，『即使經過百千劫，所造的業也不會忘記，因緣會合的時候，果報還是要自己承受。』沒有人可以替代，各自努力修行，珍重！（語錄）
古鏡和尚回覆汾陽太守： 南陽忠國師（慧忠國師，唐代高僧），多次被皇帝詔請都不去，因此唐肅宗更加敬重佛祖。然而我仰望南陽國師，就像雲和泥土，道路不同。回頭想想古人，慚愧得汗如雨下。為什麼汾陽太守您，看我就像泥土一樣？用玉峰寺這件事來戲弄我，下帖子請我暫時居住。怎麼可以因為我一個人，讓佛法受到玷污？萬古長江水，也洗刷不掉這個惡名。恭敬地把您的帖子退還，請您自己收回。放我像猿猴鳥雀一樣，在雲山中享受幽靜的樂趣。他年沒有什麼可以報答您，只有早晚為您敬獻一炷香。
雪竇明覺禪師壁間遺文石刻： 要傳持祖師的燈火，繼承佛的壽命，這不是一件小事。應該傚法前人的修行，嚴肅自己的威儀，尊重自己的言行。懲戒憤怒，抑制慾望，治理氣息，涵養心性。不要讓名利動搖你的情感，不要讓得失介意於心。不要隨著世俗的潮流而上下搖擺，不要追逐別人的議論而分辨是非黑白，把這些都放在心裡。喜怒不形於色，以別人的快樂為自己的快樂，以別人的憂愁為自己的憂愁。包容大眾，尊重賢能，克制自己，恢復禮儀。不要因為小的嫌隙而失去長久以來的友善，不要背棄公義而拋棄一向疏遠的人。有才能不要自誇，有權勢不要依仗。不要袒護自己的缺點，不要掩蓋別人的優點。見到有德行的人，不要忘記修身；身居高位，不要忘記卑賤的時候。而且，學習的根本在於修養品性，不要怨恨別人不瞭解自己；道在於保全生命，不要期望世俗的功用。別人如果仰慕道義，自然會推崇你。一定要堅定你的心，真誠地用規矩來教誨別人，廣泛地引用各種經典，深入地闡明微妙的宗旨。慈悲的心和忍辱的衣，不可以片刻離開。
【English Translation】 English version: Do not be governed or controlled by all dharmas, nor govern or control all dharmas. Examine the six sense faculties (eye, ear, nose, tongue, body, and mind) and ensure there is not the slightest fault. Only then will there be a slight inclination towards the Dharma. Dharma Master Fachang's words are like taking bitter medicine that cures illness; it may be hard to swallow at first, but it will be greatly beneficial in the future. Therefore, it is said, 'Even after hundreds of thousands of kalpas (aeons), the karma created will not be forgotten. When the conditions meet, the consequences will be borne by oneself.' No one can substitute. Each should strive diligently. Treasure this! (Sayings)
Monk Gujing's Reply to Prefect of Fenyang: National Teacher Nanyang Zhong (Huizhong Guoshi, a prominent monk of the Tang Dynasty) refused imperial summonses three times, causing Emperor Suzong of Tang to revere the Buddha even more. However, when I look up to National Teacher Nanyang, it is like comparing clouds and mud, different paths. Looking back at the ancients, I am ashamed and sweat profusely. Why does Prefect Fenyang view me as if I were dirt? He jestingly uses the Yu Feng Temple, issuing a post to invite me to reside temporarily. How can I, for the sake of myself alone, allow the Dharma to be defiled? The waters of the Yangtze River for ten thousand ages cannot wash away this infamy. I respectfully return your post, please take it back yourself. Release me like a monkey or bird, to enjoy the secluded pleasures of the clouds and mountains. In the future, I have nothing to repay you with, except to offer a stick of incense morning and evening.
Zen Master Xuedou Mingjue's Inscription on the Wall: To transmit the ancestral lamp and continue the Buddha's life is no small task. One should emulate the practices of predecessors, be solemn in demeanor, and respect one's actions and words. Discipline anger, restrain desires, regulate breath, and cultivate the mind. Do not let fame and gain sway your emotions, do not let gain and loss concern your mind. Do not sway up and down with worldly trends, do not chase after others' opinions to distinguish right from wrong, black from white; keep these matters in your heart. Do not show joy or anger on your face, take joy in others' joy as if it were your own, take sorrow in others' sorrow as if it were your own. Be tolerant of the masses, respect the virtuous, restrain yourself, and restore propriety. Do not lose long-standing friendships because of small grievances, do not abandon public righteousness and forsake those who are usually distant. Do not boast of your talents, do not rely on your power. Do not protect your own shortcomings, do not conceal others' strengths. When you see virtue, do not forget self-cultivation; when you are in a high position, do not forget humble times. Moreover, the foundation of learning lies in cultivating character, do not resent others for not understanding you; the Way values preserving life, do not expect worldly usefulness. If others admire righteousness, they will naturally respect you. You must be firm in your heart, sincerely teach others with rules, widely cite various scriptures, and deeply explain the subtle principles. The compassionate heart and the robe of forbearance should not be separated for even a moment.
。大方寶所欲其造次必是。動息有常嫌疑必慎。人不可侮天不可欺。眾之去來無追無拒。人之譭譽無恚無貪。內無所慚外無所恤。或若聲華溢美利養豐多。畏四趣之果因。慎三寶之互動。死生未脫業苦難逃。方其得志亟思利正。身如行廁利稱軟賊。百年非久三界無安。可惜寸陰當求解脫。古先諸祖舉有懿範。杖錫一味吃土。丹霞只個布裘。趙州青灰滿首。朗師編草為氈。或深禪久修。或優詔不就大都。約則鮮失。奢則招譏。謙則有光。退則無忌。去佛愈遠行道有艱。觀時進止無自辱也。
范蜀公送圓悟禪師行腳
觀水莫觀污池水。污池之水魚鱉卑。登山莫登迤邐山。迤邐之山草木稀。觀水須觀滄溟廣。登山須登泰山上。所得不淺所見高。工夫用盡非徒勞。南方幸有選佛地。好向其中窮妙旨。他年成器整頹綱。不負男兒出家志。大丈夫休擬議。豈為虛名滅身計。百年隨分覺無多。莫被光陰暗添歲。成都況是繁華國。打住只因花酒惑。吾師幸是出家兒。肯隨齷齪同埋沒。吾師幸有虹霓志。何事躊躇溺泥水。豈不見吞舟之魚不隱卑流。合抱之木不生丹丘。大鵬一展九萬里。豈同春岸飛沙鷗。何如急駕千里驥。莫學鷦鷯戀一枝。直饒講得千經論。也落禪家第二機。白雲長是戀高臺。莫罩朝籠不暫開。為慰蒼生霖雨
望。等閑依舊出山來。又不見。荊山有玉名璚瑤。良工未遇居蓬蒿。當時若不離荊楚。爭得連城價倍高。
保寧勇禪師示看經
夫看經之法後學須知。當凈三業。若三業無虧則百福俱集。三業者。身口意也。一端身正坐如對尊顏。則身業凈也。二口無雜言斷諸嬉笑。則口業凈也。三意不散亂屏息萬緣。則意業凈也。內心既寂外境俱捐。方契悟于真源。庶研窮於法理。可謂水澄珠瑩雲散月明。義海涌于胸襟。智岳凝于耳目。輒莫容易實非小緣。心法雙忘自他俱利。若能如是真報佛恩。
大智照律師送衣缽與圓照本禪師書
某年月日。比丘元照謹裁書。獻于凈慈圓照禪師。元照早嘗學律知佛制。比丘必備三衣一缽。坐具漉囊。是為六物。上中下根制令遵奉。故從其門者不可輒違。違之則抵逆上訓。非所謂師資之道也。三衣者何。一曰。僧伽梨。謂之大衣。入聚應供登座說法則著之。二曰。郁多羅僧。謂之中衣。隨眾禮誦入堂受食則著之。三曰。安陀會。謂之下衣。道路往來寺中作務則著之。是三種衣必以粗疏麻苧為其體。青黑木蘭染其色。三肘五肘為其量。裂碎還縫。所以息貪情也。條葉分明。所以示福田也。言其相則三乘聖賢而同式。論其名則九十六道所未聞。敘其功則人得免兇危之憂。龍被
【現代漢語翻譯】 現代漢語譯本： 期望啊。依舊隨意地從山中出來。又不見，荊山（地名，以產玉聞名）有玉名叫璚瑤（美玉名）。優秀的工匠沒有遇到，（美玉）隱居在草叢中。當時如果不是離開了荊楚（古代楚國的地域），怎麼能得到價值連城的（身）價倍增呢？
保寧勇禪師開示看經
學習佛經的方法後學之人應當知道。應當清凈身、口、意三業。如果三業沒有虧損，那麼各種福報都會聚集。三業是指身、口、意。第一，端正身體坐好，如同面對佛的尊容，這就是身業清凈。第二，口中沒有雜亂的言語，斷絕各種嬉笑，這就是口業清凈。第三，意念不散亂，屏除各種雜念，這就是意業清凈。內心既然寂靜，外在的境界都捨棄，才能契合覺悟到真正的根源，或許能夠深入研究佛法的道理。可以說是水澄澈則珠子明亮，云消散則月光明亮。佛法的義理如海洋般涌現在胸懷，智慧如山嶽般凝聚在耳目。千萬不要輕易對待，這實在不是小事。心與法都忘卻，自己和他人都能得到利益。如果能夠這樣做，才是真正報答佛的恩情。
大智照律師送衣缽與圓照本禪師書
某年某月某日，比丘元照恭敬地寫信，獻給凈慈圓照禪師。元照早年學習戒律，知道佛的制度，比丘必須具備三衣一缽（佛教僧侶的用具，缽為食器），坐具漉囊（過濾水的用具）。這被稱為六物。對於上、中、下三種根器的人，制度都要求遵奉，所以從師學法的人不可以隨意違背。違背了就是違逆了上輩的教誨，不是為師之道。三衣是什麼呢？第一種叫做僧伽梨（梵語，Sanghati），稱為大衣。進入人群應供、登座說法的時候就穿這種衣服。第二種叫做郁多羅僧（梵語，Uttarasanga），稱為中衣。跟隨大眾禮拜誦經、進入佛堂吃飯的時候就穿這種衣服。第三種叫做安陀會（梵語，Antarvasa），稱為下衣。在道路上往來、在寺廟中做事情的時候就穿這種衣服。這三種衣服必須用粗糙的麻布做成，用青色、黑色或木蘭色來染色，三肘或五肘作為它的尺寸，撕裂后再縫合，這是爲了止息貪慾。條葉分明，這是爲了顯示是福田。說到它的形相，那麼三乘（佛教的三個乘，即聲聞乘、緣覺乘、菩薩乘）的聖賢都是一樣的。論到它的名稱，那麼九十六種外道都沒有聽說過。敘述它的功用，那麼人們可以免除兇險危難的憂慮，龍也能被……
【English Translation】 English version: Hope. Still casually coming out of the mountains. Again, it is not seen that the Jade Mountain (a place famous for producing jade) has a jade named Qiongyao (name of a beautiful jade). Excellent craftsmen have not encountered it, (the beautiful jade) lives in the grass. If it hadn't left Jingchu (the region of the ancient state of Chu) at that time, how could it have gained a tenfold increase in value?
Chan Master Yong of Baoning's Instruction on Reading Sutras
Those who study the sutras should know the method. One should purify the three karmas of body, speech, and mind. If the three karmas are without fault, then all kinds of blessings will gather. The three karmas refer to body, speech, and mind. First, sit upright as if facing the Buddha's dignified face, this is the purification of body karma. Second, there are no miscellaneous words in the mouth, and all kinds of laughter are cut off, this is the purification of speech karma. Third, the mind is not scattered, and all kinds of distracting thoughts are eliminated, this is the purification of mind karma. Since the inner mind is quiet, and the external realms are abandoned, one can be in accordance with the true source, and perhaps be able to deeply study the principles of Buddhism. It can be said that when the water is clear, the pearl is bright, and when the clouds dissipate, the moon is bright. The meaning of the Dharma arises in the chest like an ocean, and wisdom is condensed in the ears and eyes like a mountain. Do not treat it lightly, this is really not a small matter. Both the mind and the Dharma are forgotten, and both oneself and others can benefit. If one can do this, one is truly repaying the Buddha's kindness.
Lawyer Dazhi Zhao's Letter Sending Robe and Bowl to Chan Master Yuanzhao Ben
On a certain day of a certain month of a certain year, Bhiksu Yuanzhao respectfully writes a letter to Chan Master Yuanzhao of Jingci. Yuanzhao studied the precepts early and knew the Buddha's system. A Bhiksu must have three robes and one bowl (Buddhist monks' utensils, the bowl is for eating), a sitting cloth and a water strainer. These are called the six items. For people of the superior, middle, and inferior capacities, the system requires them to follow, so those who learn from the teacher cannot arbitrarily violate it. To violate it is to violate the teachings of the elders, which is not the way of a teacher. What are the three robes? The first is called Sanghati (Sanskrit), called the great robe. When entering the crowd to receive offerings and when ascending the seat to speak the Dharma, this robe is worn. The second is called Uttarasanga (Sanskrit), called the middle robe. When following the crowd to worship and chant sutras, and when entering the hall to eat, this robe is worn. The third is called Antarvasa (Sanskrit), called the lower robe. When traveling on the road and when doing things in the temple, this robe is worn. These three robes must be made of rough linen, dyed in blue, black, or magnolia, and three or five cubits as its size, torn and then sewn together, this is to stop greed. The stripes are clear, this is to show that it is a field of merit. Speaking of its appearance, then the sages of the three vehicles (the three vehicles of Buddhism, namely Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are the same. Speaking of its name, then the ninety-six kinds of heretics have not heard of it. Narrating its function, then people can avoid the worries of danger, and dragons can also be...
逃金翅之難。備存諸大藏。未可以卒舉也。一缽者。具云缽多羅。此云應器。鐵瓦二物體如法也。煙燻青翠色如法也。三斗斗半量如法也。蓋是諸佛之標幟而非廊廟之器用矣。昔者迦葉如來授我釋迦本師。智論所謂十三條粗布僧伽梨是也。洎至垂滅。遣飲光尊者持之於雞足山。以待彌勒。有以見佛佛之所尊也。祖師西至六代相付。表嗣法之有自。此又祖祖之所尚也。今有講下僧在原。奉持制物有年數矣。近以病卒。將啟手足。囑令以衣缽坐具奉于禪師。實以賴其慈蔭。資其冥路故也。恭惟禪師道邁前修。德歸庶物。黑白蟻慕遐邇云奔。天下叢林莫如斯盛。竊謂事因時舉。道假人弘。果蒙暫屈高明俯從。下意許容納受。特為奉持。如是則大聖之嚴制可行。諸祖之餘風未墜。謹遣僧赍衣缽。共五事修書以道其意。可否間惟禪師裁之。不宣(準薩婆多中三衣長五肘廣三肘每肘一尺八寸準姬周尺長九尺廣五尺四寸)。
釋門登科記序
三代僧史十科取人。讀誦一門功業尤重。皇朝著令帝王誕辰。天下度僧。用延聖祚尊崇吾教。宣佈真風。自古皆然。于茲尤盛。方今州縣凈侍寔繁。每歲選人必量經業。開場考試合格精通。公榜星羅獎平生之勤苦。綸恩露墜許畢世以安閑。外被田衣內懷戒寶。為法王子。作人天師。不
【現代漢語翻譯】 現代漢語譯本： 逃脫金翅鳥的災難。（金翅：佛教傳說中的一種神鳥）完整地儲存在各大藏經中，不能一下子全部列舉出來。一缽，完整地說是缽多羅（Patra），這裡稱為應器。鐵瓦兩種材質的缽符合法度。煙燻青翠的顏色符合法度。三斗到斗半的容量符合法度。這實在是諸佛的標誌，而不是朝廷廟堂的器物。從前迦葉如來（Kasyapa Buddha）授予我的老師釋迦牟尼（Sakyamuni），智論中所說的十三條粗布僧伽梨（Sanghati）就是指這個。等到（釋迦牟尼）將要涅槃時，派遣飲光尊者（Mahakasyapa）拿著它到雞足山，用來等待彌勒佛（Maitreya）。由此可見佛佛之間都非常尊重它。祖師西來，六代相傳，表明傳承有序。這也是歷代祖師所推崇的。現在有講經座下的僧人釋在原，奉持師父遺物已經有很多年了，最近因病去世，將要入殮，囑咐將衣缽坐具奉獻給禪師，實在是仰仗禪師的慈悲庇護，資助他往生冥界。恭敬地認為禪師您的道行超越前人，德行歸於萬物，僧俗仰慕，遠近奔來，天下的叢林寺院沒有比這裡更興盛的了。我私下認為事情因時而起，道義靠人弘揚。如果能暫時降低您的身份，俯就我們的心意，允許我們奉獻給您這些遺物，這樣大聖的嚴格制度就可以實行，諸位祖師的遺風就不會衰落。謹派遣僧人攜帶衣缽，共五件物品，修書一封來表達我們的意思。是否可以，請禪師裁決。不一一贅述。（按照《薩婆多論》中的說法，三衣長五肘，寬三肘，每肘一尺八寸，按照姬周的尺度，長九尺，寬五尺四寸）。
《釋門登科記序》
三代僧史用十個科目來選拔人才，讀誦這一門功業尤其重要。皇朝頒佈法令，在帝王誕辰之日，在天下度化僧人，用來延長聖上的福祚，尊崇我們的佛教，宣揚真正的佛法。自古以來都是這樣，現在尤其興盛。如今各州縣的寺院侍奉人員確實很多，每年選拔人才必定要衡量他們的經業水平。開場考試，合格且精通者，公佈榜單，獎勵他們平生的勤奮刻苦。皇恩像雨露一樣降下，允許他們終生安閑。外披田衣，內懷戒寶，作為佛法的王子，做人天的導師，不... English version: Escaping the calamity of the Garuda (Garuda: a divine bird in Buddhist legends). Fully preserved in the great Tripitaka, it cannot be fully enumerated at once. The alms bowl, fully called Patra, is here called a 'fitting vessel'. The two materials, iron and earthenware, of the bowl conform to the Dharma. The smoked greenish-blue color conforms to the Dharma. The capacity of three to one and a half 'dou' conforms to the Dharma. This is truly a symbol of all Buddhas, not an object for the imperial court. In the past, Kasyapa Buddha bestowed it upon my teacher Sakyamuni Buddha, which the Treatise on the Great Perfection of Wisdom calls the Sanghati (Sanghati) of thirteen coarse cloths. When (Sakyamuni) was about to enter Nirvana, he sent Venerable Mahakasyapa to hold it at Mount Kukkutapada, to await Maitreya Buddha. From this, it can be seen that all Buddhas respect it. The Patriarchs came from the West, passing it down through six generations, indicating that the transmission has its origin. This is also what the Patriarchs have valued. Now, there is a monk named Zaiyuan from the lecture hall, who has been upholding the master's relics for many years. Recently, he passed away due to illness. As he was about to be placed in the coffin, he instructed that the robe, bowl, and sitting cloth be offered to the Chan Master, truly relying on the Chan Master's compassionate protection to assist him in being reborn in the netherworld. Respectfully, we believe that your Chan Master's path surpasses those of the predecessors, and your virtue belongs to all beings. Monastics and laypeople admire you, and people come from far and near. No monastery in the world is more prosperous than this one. I privately believe that things arise according to the times, and the Dharma is propagated by people. If you could temporarily lower your status, condescend to our intentions, and allow us to offer you these relics, then the strict regulations of the Great Sage can be implemented, and the legacy of the Patriarchs will not decline. We respectfully send a monk to carry the robe and bowl, a total of five items, and write a letter to express our intentions. Whether it is acceptable or not, please decide, Chan Master. I will not elaborate further. (According to the Sarvastivada Vinaya, the three robes are five 'zhou' long and three 'zhou' wide, with each 'zhou' being one foot and eight inches. According to the Zhou Dynasty standard, it is nine feet long and five feet four inches wide).
Preface to the Record of Passing the Monastic Examinations
In the monastic history of the Three Dynasties, ten subjects were used to select talents, and the merit of reciting scriptures was especially important. The imperial court issued a decree that on the Emperor's birthday, monks should be ordained throughout the country to extend the Emperor's blessings, honor our Buddhist teachings, and propagate the true Dharma. It has been like this since ancient times, and it is especially prosperous now. Today, there are indeed many monastic attendants in the prefectures and counties, and every year, the selection of talents must measure their level of scriptural knowledge. Opening the examination hall, those who pass and are proficient are announced on the list, rewarding their lifelong diligence and hard work. The Emperor's grace falls like rain, allowing them to be at ease for the rest of their lives. Outwardly wearing the patchwork robe, inwardly cherishing the precepts, they are princes of the Dharma, teachers of humans and devas, not...
【English Translation】 Escaping the calamity of the Garuda (Garuda: a divine bird in Buddhist legends). Fully preserved in the great Tripitaka, it cannot be fully enumerated at once. The alms bowl, fully called Patra, is here called a 'fitting vessel'. The two materials, iron and earthenware, of the bowl conform to the Dharma. The smoked greenish-blue color conforms to the Dharma. The capacity of three to one and a half 'dou' conforms to the Dharma. This is truly a symbol of all Buddhas, not an object for the imperial court. In the past, Kasyapa Buddha bestowed it upon my teacher Sakyamuni Buddha, which the Treatise on the Great Perfection of Wisdom calls the Sanghati (Sanghati) of thirteen coarse cloths. When (Sakyamuni) was about to enter Nirvana, he sent Venerable Mahakasyapa to hold it at Mount Kukkutapada, to await Maitreya Buddha. From this, it can be seen that all Buddhas respect it. The Patriarchs came from the West, passing it down through six generations, indicating that the transmission has its origin. This is also what the Patriarchs have valued. Now, there is a monk named Zaiyuan from the lecture hall, who has been upholding the master's relics for many years. Recently, he passed away due to illness. As he was about to be placed in the coffin, he instructed that the robe, bowl, and sitting cloth be offered to the Chan Master, truly relying on the Chan Master's compassionate protection to assist him in being reborn in the netherworld. Respectfully, we believe that your Chan Master's path surpasses those of the predecessors, and your virtue belongs to all beings. Monastics and laypeople admire you, and people come from far and near. No monastery in the world is more prosperous than this one. I privately believe that things arise according to the times, and the Dharma is propagated by people. If you could temporarily lower your status, condescend to our intentions, and allow us to offer you these relics, then the strict regulations of the Great Sage can be implemented, and the legacy of the Patriarchs will not decline. We respectfully send a monk to carry the robe and bowl, a total of five items, and write a letter to express our intentions. Whether it is acceptable or not, please decide, Chan Master. I will not elaborate further. (According to the Sarvastivada Vinaya, the three robes are five 'zhou' long and three 'zhou' wide, with each 'zhou' being one foot and eight inches. According to the Zhou Dynasty standard, it is nine feet long and five feet four inches wide).
Preface to the Record of Passing the Monastic Examinations
In the monastic history of the Three Dynasties, ten subjects were used to select talents, and the merit of reciting scriptures was especially important. The imperial court issued a decree that on the Emperor's birthday, monks should be ordained throughout the country to extend the Emperor's blessings, honor our Buddhist teachings, and propagate the true Dharma. It has been like this since ancient times, and it is especially prosperous now. Today, there are indeed many monastic attendants in the prefectures and counties, and every year, the selection of talents must measure their level of scriptural knowledge. Opening the examination hall, those who pass and are proficient are announced on the list, rewarding their lifelong diligence and hard work. The Emperor's grace falls like rain, allowing them to be at ease for the rest of their lives. Outwardly wearing the patchwork robe, inwardly cherishing the precepts, they are princes of the Dharma, teachers of humans and devas, not...
事耕桑端受信施。棲心物外旅泊寰中。釋子之榮豈復過此。近世出俗多無正因。反欲他營不崇本業。唯圖進納濫預法流。或倚侍宗親。或督迫師長。至有巡街打化。袖疏干求送惠追陪。強顏趨謁頻遭毀辱。備歷艱辛。為者百千成無數十。豈信有榮身良策安樂法門。斯由當本昧出家心。抑亦為人無丈夫志。況蓮華妙典鷲嶺極談。大事因緣開佛知見。是諸佛降靈本致實。群生悟入津途無量。國中不知名字。幸而聞見。那不誦持。豈獨孤恩。誠為忘本奉勉未度者。宜加精至早冀變通。已達者莫廢溫尋。終為道業。百金供施實亦能消。四輩瞻依諒無慚德。幻軀有盡實行不亡。故有舌相粲若紅渠。身骨碎如珠顆。具書傳錄。識者備聞。況般若有經耳之緣。法華校隨喜之福。幸依聖訓勿棄時陰。近期于削髮爲僧。遠冀于破魔成佛。若能如此夫復何言。所患為僧不應於十科事。佛徒消于百載。古賢深誡。寧不動心哉。
顏侍郎答云行人書
近辱書誨。且以禪教之說。見教讀之深有開慰。而向來亦嘗有所開示。適以多事不能與師周旋。今復有言自非見愛之深。孰能以此相警。顧我愚昧何足知之。然師所言者余竊疑焉。于如來方便之道。似執一偏。猶有人我之見。以我為是以人為非。于佛法中是為大病。人我不除妄談優劣。
【現代漢語翻譯】 現代漢語譯本 依靠耕種和紡織來獲得供養，將心靈寄託於世俗之外，像旅客一樣寄居於天地之間。作為佛門弟子的榮耀，難道還有比這更好的嗎？近來出家之人，大多沒有真正的因由，反而想要經營其他事務，不崇尚根本的修行。只想著鉆營進取，濫竽充數地混入僧團。有的人倚仗宗族親戚，有的人逼迫師長。甚至有的人沿街乞討化緣，袖藏書信四處請求，送禮巴結，強顏歡笑地趨炎附勢，屢遭羞辱，歷盡艱辛。這樣做的人成百上千，但成功的卻寥寥無幾。難道他們不相信有使自身榮耀的良策，有獲得安樂的正法之門嗎？這都是因為他們忘記了出家的本心，也是因為他們沒有大丈夫的志向。更何況《蓮華經》（指《妙法蓮華經》）是微妙的經典，在鷲嶺（G鷲峰，佛陀說法之地）的談論是極高的教義，是爲了開示佛的知見這一大事因緣。這是諸佛降臨人間的根本目的，是眾生悟入佛道的無量途徑。國內的人不知道它的名字，有幸聽聞和見到，怎麼能不誦讀和受持呢？這不僅僅是辜負了佛恩，實在是忘記了根本。奉勸那些尚未得度的人，應該更加精進，早日期望改變和通達；已經通達的人，不要停止溫習和探尋，最終成就道業。信徒們用百金來供養，實際上也是能夠消受的；四眾弟子瞻仰依靠，想來也不會有慚愧的德行。虛幻的身體有終結的時候，但真實的修行不會消亡。所以有舌相燦爛如紅蓮，身骨破碎如珍珠。這些事蹟都記載在書籍中，有見識的人都聽聞過。更何況聽聞《般若經》（指《般若波羅蜜多經》）有結緣的功德，抄寫《法華經》（指《妙法蓮華經》）有隨喜的福報。希望大家依照聖人的教誨，不要拋棄寶貴的光陰，近期期望于剃度為僧，遠期期望于破除魔障，成就佛果。如果能夠這樣做，還有什麼好說的呢？所擔心的是僧人不應於十科事（具體指什麼需要進一步考證），佛門弟子在百年之後衰敗。古時的賢人都對此深切告誡，難道不令人動心嗎？
顏侍郎回答行人書
近來收到您的來信，並且以禪宗教義的說法來教誨我，可見您對佛法的研讀之深，讓我感到開解和欣慰。而我之前也曾經有所開示。只是因為事務繁忙，不能和您深入交流。現在再次收到您的來信，如果不是因為對我深切的關愛，誰又能用這些話來警醒我呢？顧及我的愚昧，又怎麼能理解這些呢？然而您所說的話，我私下裡有些疑惑。您對於如來的方便之道，似乎執著於一個方面，仍然有人我和分別的見解，認為自己是對的，別人是錯的。在佛法中，這是很大的毛病。人我的分別不消除，妄談優劣是沒有意義的。
【English Translation】 English version Relying on farming and weaving to receive offerings, lodging the mind outside of worldly affairs, dwelling in the universe like a traveler. What glory for a Buddhist disciple could surpass this? In recent times, many who renounce the world lack genuine cause, instead desiring to manage other affairs, not revering fundamental practice. They only seek advancement and acceptance, crowding into the Sangha without merit. Some rely on relatives, others pressure their teachers. Some even beg for alms in the streets, solicit requests with letters hidden in their sleeves, offer gifts and fawn upon others, forcing smiles and currying favor, repeatedly suffering humiliation, enduring hardship. Hundreds and thousands do this, but few succeed. Do they not believe there is a good strategy to glorify oneself, a Dharma gate to attain peace and happiness? This is because they have forgotten the original intention of renouncing the world, and also because they lack the ambition of a great person. Moreover, the 'Lotus Sutra' (referring to the 'Saddharma Puṇḍarīka Sūtra') is a subtle scripture, and the discourse on Vulture Peak (Gṛdhrakūṭa, the place where the Buddha preached) is the highest teaching, for the great cause and condition of opening up the Buddha's knowledge and vision. This is the fundamental purpose of the Buddhas descending into the world, the immeasurable path for sentient beings to awaken and enter the Buddha's way. People in the country do not know its name, but if they are fortunate enough to hear and see it, how can they not recite and uphold it? This is not only failing to repay the Buddha's kindness, but truly forgetting the root. I advise those who have not yet been liberated to be more diligent, hoping to change and understand as soon as possible; those who have already understood should not stop reviewing and exploring, ultimately accomplishing the path. Believers offering hundreds of gold coins is actually something that can be consumed; the fourfold assembly looking up to and relying on them, presumably there is no shameful virtue. The illusory body has an end, but true practice does not perish. Therefore, there are tongues as radiant as red lotuses, and bones broken like pearls. These events are recorded in books, and those with knowledge have heard of them. Moreover, hearing the 'Prajna Sutra' (referring to the 'Prajñāpāramitā Sūtra') has the merit of forming a connection, and copying the 'Lotus Sutra' (referring to the 'Saddharma Puṇḍarīka Sūtra') has the merit of rejoicing. I hope everyone will follow the teachings of the sages and not abandon precious time, hoping in the near future to be tonsured as a monk, and in the distant future to break through the demonic obstacles and achieve Buddhahood. If you can do this, what more can be said? What is worrying is that monks should not engage in the ten matters (what exactly it refers to needs further verification), and that Buddhist disciples will decline after a hundred years. The ancient sages deeply warned against this, does it not move people's hearts?
Vice Minister Yan's Reply to a Traveling Monk's Letter
Recently, I received your letter, and you taught me with the doctrines of Zen Buddhism, which shows your deep study of the Dharma, making me feel enlightened and gratified. And I have also given some instructions before. It's just that I was too busy to have in-depth exchanges with you. Now I have received your letter again. If it weren't for your deep love for me, who would use these words to warn me? Considering my ignorance, how can I understand these? However, I have some doubts about what you said. You seem to be attached to one aspect of the Tathagata's expedient means, and still have the views of self and others, thinking that you are right and others are wrong. In Buddhism, this is a big problem. Without eliminating the distinction between self and others, it is meaningless to talk about superiority and inferiority.
只為戲論。爭之不已遂成謗法。未獲妙果先招惡報。不可不慎。但能于先佛一方便門。精進修行行滿功圓。自然超脫。不必執我者為是。以余為非也。修行凈土。佛及菩薩皆所稱歎。在家出家往生非一。況今末法之中修此門者可謂捷徑。然於是中間亦須洗去根塵。摧折我慢。于其他種種法門。雖非正修行路。隨力隨分亦加欽信。豈可妄論優劣。自為高下。達磨西來不立文字直傳心印。一花五葉自曹溪來。悟此法者如稻麻竹葦。在李唐時。世主尊崇如事師長。以至於今師授不絕。特未可以優劣議也。若必欲引教家義目。定其造證。謂如是修者方入某地。如是行者方登某位。真所謂描畫虛空。徒自勞耳。故經云。如人數他寶自無半錢分。於法不修行多聞亦如是。愿師屏去知見。勿論其他。專心自修于凈業也。某每與師談。見師多斥不立文字之說。使此說非善。則達磨必不西來。二祖必不肯斷臂求之也。今禪家文字遍滿天下。此乃末流自然至此。何足怪耶。娑婆世界眾生知見種種差別。非可以一法而得出離。故佛以方便設種種法門使其東西南北縱橫小大。皆可修行。皆可證入。華嚴會上文殊師利蓋嘗問于覺首言。心性是一云何見有種種差別。問于德首言。如來所悟惟是一法。云何乃說無量諸法。問于智首言。于佛法中智為上
【現代漢語翻譯】 現代漢語譯本： 只爲了戲論，爭論不休最終釀成誹謗佛法。尚未獲得妙果，卻先招來惡報，不可不謹慎。只要能對過去諸佛的一個方便法門，精進修行，行滿功圓，自然能夠超脫。不必執著于認為自己是對的，而認為別人是錯的。修行凈土法門，佛和菩薩都讚歎不已，在家修行和出家修行往生凈土的例子數不勝數。更何況現在是末法時期，修習這個法門可以說是捷徑。然而，在這其中也必須洗去六根和六塵的污染，摧毀我慢之心。對於其他種種法門，即使不是自己主要修行的道路，也應隨自己的能力和緣分，加以欽佩和相信，怎麼可以隨意議論優劣，自以為高人一等呢？ Bodhidharma（達磨，禪宗初祖）西來，不立文字，直指人心，一花開五葉，從曹溪（六祖慧能弘法的道場）而來。領悟這種法門的人，多如稻麻竹葦。在唐朝時，世間的君主都尊崇禪宗，像對待師長一樣。以至於今天，師徒傳授沒有斷絕。特別是不可以用優劣來議論禪宗。如果一定要引用教義的條目，來確定其造詣和證悟，說像這樣修行的人才能進入某個境界，像那樣修行的人才能登上某個地位，這真可謂是描畫虛空，徒勞無功。所以經書上說：『如人數他寶，自無半錢分。於法不修行，多聞亦如是。』希望您屏棄自己的知見，不要議論其他法門，專心自己修習凈土法門。我每次和您談話，見您多次斥責不立文字的說法，如果這種說法不好，那麼Bodhidharma（達磨）一定不會西來，二祖慧可一定不會斷臂求法。現在禪宗的文字遍滿天下，這乃是末流的自然發展趨勢，有什麼可奇怪的呢？ 娑婆世界眾生的知見有種種差別，不可以一種法門而得以出離。所以佛以方便，設立種種法門，使其東西南北，縱橫大小，都可以修行，都可以證入。華嚴法會上，文殊師利菩薩曾經問覺首菩薩說：『心性是一樣的，為什麼所見有種種差別？』問德首菩薩說：『如來所悟的道理只是一個法，為什麼卻說了無量諸法？』問智首菩薩說：『在佛法中，智慧為上首，』
【English Translation】 English version: It's all just for playful debate. Endless disputes eventually lead to slandering the Dharma. Before attaining wondrous fruits, one invites evil retribution, which must be carefully avoided. If one can diligently practice and perfect a single expedient means of the past Buddhas, one will naturally transcend. There's no need to insist that one's own view is correct while considering others' views as wrong. The Pure Land practice is praised by Buddhas and Bodhisattvas alike. Countless lay and monastic practitioners have been reborn in the Pure Land. Moreover, in this Dharma-ending age, practicing this path can be considered a shortcut. However, in this process, one must also cleanse the defilements of the six roots and six sense objects, and crush one's arrogance. Regarding other various Dharma gates, even if they are not one's primary path, one should still respect and believe in them according to one's ability and circumstances. How can one arbitrarily discuss their merits and demerits, and consider oneself superior? Bodhidharma (達磨, the first patriarch of Zen) came from the West, not establishing words, directly pointing to the human mind. One flower blooms with five petals, originating from Caoxi (曹溪, the place where the Sixth Patriarch Huineng propagated the Dharma). Those who realize this Dharma are as numerous as rice, hemp, bamboo, and reeds. During the Tang Dynasty, the rulers of the world revered Zen, treating its masters as teachers. Even to this day, the transmission from teacher to disciple has not ceased. It is especially inappropriate to discuss Zen in terms of superiority or inferiority. If one insists on using doctrinal categories to determine attainment and realization, saying that those who practice in this way can enter a certain realm, and those who practice in that way can ascend to a certain position, it is truly like painting in the void, a futile effort. Therefore, the sutra says: 'Like counting another's treasures, one has not a half-penny's worth for oneself. Hearing much without practicing the Dharma is also like this.' I hope you will abandon your own views, not discuss other Dharma gates, and focus on your own Pure Land practice. Every time I talk with you, I see you often criticize the doctrine of not establishing words. If this doctrine were not good, then Bodhidharma (達磨) would not have come from the West, and the Second Patriarch Huike (慧可) would not have cut off his arm to seek the Dharma. Now, Zen texts are everywhere in the world, which is a natural trend of the later generations. What is there to be surprised about? The sentient beings in the Saha world have various different views, and cannot be liberated by a single Dharma gate. Therefore, the Buddha, with expediency, established various Dharma gates, so that in all directions, dimensions, and capacities, one can practice and realize. In the Avatamsaka Assembly, Manjushri Bodhisattva once asked Jue Shou Bodhisattva: 'The nature of mind is the same, why are there various different views?' He asked De Shou Bodhisattva: 'What the Tathagata realizes is only one Dharma, why does he speak of countless Dharmas?' He asked Zhi Shou Bodhisattva: 'In the Buddha-Dharma, wisdom is supreme,'
首。如來何故或贊佈施。或贊持戒。或贊堪忍。以至或復讚歎慈悲喜捨。終無有以一法而得出離者。咸有頌答。是師之朝夕所誦者也。斯理必深明之。夫受病既殊處方亦異。今以手足之疾服某藥而癒。他人病在腹心而責其不進手足之藥。乃以治腹心之劑為非可乎。楞嚴會中二十五行獨推觀音。豈可便優觀音而劣諸菩薩神仙外道。於我法中皆為邪見。然華嚴知識或在外道。或為人王。或為淫女引導眾生。若以正修行者為是。則善財所參勝熱婆須蜜女無厭足王等。皆可指為非也。千經萬論止為眾生除病。病去藥除。何須無病而自炙。此心垢重故修凈因。凈垢若亡復何修證。三界無住何處求心。四大本空佛依何住。衣中之寶只為衣纏。衣若壞亡珠當自現。聊敘鄙見以復來誨。或別有可教者。更垂一言。幸甚。慎勿支離蔓衍以成戲論也。邇來四大輕安否。所苦不下食。今復差退否。某隨緣過日。只求無事耳未間。千萬珍重。
陳提刑貴謙答真侍郎德秀書(嘗參月林鐵鞭諸大老)
承下問禪門事。仰見虛懷樂善之意。顧淺陋何足以辱此。然敢不以管見陳白。所謂話頭合看與否。以某觀之初無定說。若能一念無生全體是佛。何處別有話頭。只緣多生習氣背覺合塵。剎那之間唸唸起滅。如猴猻拾栗相似。佛祖不得已權設
【現代漢語翻譯】 現代漢語譯本：首先，如來佛為什麼有時讚揚佈施，有時讚揚持戒，有時讚揚忍耐，甚至有時讚揚慈悲喜捨？始終沒有用一種方法就能得到解脫的說法。這些都是有頌文回答的，是老師早晚誦讀的內容。這個道理一定非常明白。生病的情況不同，開的藥方也不同。現在用治療手腳疾病的藥治好了病，卻責怪患有腹心疾病的人不服用治療手腳的藥，難道能說治療腹心的藥不對嗎？《楞嚴經》大會中，二十五種修行方法唯獨推崇觀音菩薩，難道就可以因此認為觀音菩薩比其他菩薩、神仙、外道更優秀嗎？在我佛法中，這些都是邪見。然而，《華嚴經》中的善知識，有時是外道，有時是人王，都是爲了引導眾生。如果認為只有正修行的人才是好的，那麼善財童子參訪的勝熱婆羅門、婆須蜜女、無厭足王等人，都可以被指責為不好了。千經萬論的目的都是爲了消除眾生的疾病，病好了藥也就不需要了，為什麼要在沒有病的時候自己給自己艾灸呢？因為內心污垢深重，所以才要修清凈的因。如果清凈和污垢都沒有了，還修什麼證什麼呢？三界沒有常住的地方，在哪裡尋找心呢？四大皆空，佛又住在哪裡呢？衣服中的寶珠只是因為被衣服纏繞，衣服如果破爛了，寶珠自然會顯現出來。姑且敘述一下我淺薄的見解來回復您的教誨，或許您還有其他可以教導我的地方，請再賜教一言，那就太好了。千萬不要離題萬里，蔓延開來，變成戲論啊。近來您的四大是否輕安？您所苦惱的吃不下飯的情況，現在是否有所好轉？我隨緣度日，只求平安無事罷了，沒有其他想法。千萬保重。
陳提刑貴謙回覆真侍郎德秀的信（曾經參訪過月林鐵鞭等大德）
承蒙您垂問禪門之事，仰慕您虛懷若谷、樂於行善的心意。只是我見識淺薄，怎麼能當得起您的垂詢呢？但我還是斗膽陳述一下我的看法。所謂話頭是否適合參看，依我看並沒有定論。如果能做到一念不生，全體都是佛，哪裡還需要另外的話頭呢？只是因為多生以來的習氣，背離覺悟而迎合塵世，剎那之間唸唸生滅，就像猴子撿栗子一樣。佛祖不得已才權且設立
【English Translation】 English version: First, why does the Tathagata sometimes praise giving, sometimes praise upholding precepts, sometimes praise patience, and even sometimes praise loving-kindness, compassion, joy, and equanimity? There is never a saying that one can attain liberation through a single method. These are all answered with verses, which are recited by the teacher morning and evening. This principle must be thoroughly understood. Since illnesses are different, the prescriptions are also different. Now, if a disease of the hands and feet is cured by taking a certain medicine, and then one blames a person with a disease of the abdomen and heart for not taking the medicine for the hands and feet, can one say that the medicine for the abdomen and heart is wrong? In the assembly of the Surangama Sutra, Guanyin (Avalokiteśvara) Bodhisattva is uniquely praised among the twenty-five practices. Can one then consider Guanyin Bodhisattva to be superior to other Bodhisattvas, gods, immortals, and non-Buddhist paths? In my Buddha-dharma, these are all wrong views. However, the wise teachers in the Avatamsaka Sutra are sometimes non-Buddhists, sometimes kings, all to guide sentient beings. If one thinks that only those who practice correctly are good, then Sudhana's (Śreṇi) teachers such as Bhattaraka, Vasumitra, and King Anala, can all be pointed out as being bad. The purpose of thousands of sutras and treatises is to eliminate the diseases of sentient beings. When the disease is gone, the medicine is no longer needed. Why should one cauterize oneself when one is not sick? Because the mind is heavily defiled, one cultivates pure causes. If purity and defilement are both gone, what is there to cultivate and realize? The Three Realms have no permanent abode, where can one seek the mind? The Four Great Elements are fundamentally empty, where does the Buddha abide? The jewel in the garment is only because it is wrapped in the garment. If the garment is torn, the jewel will naturally appear. I will briefly state my humble views to reply to your teachings. Perhaps you have other things to teach me, please give me another word of instruction, that would be great. Please do not digress and become verbose, turning it into idle talk. How have your Four Great Elements been lately? Has your trouble of not being able to eat improved? I am passing the days as they come, only seeking peace and quiet, nothing else. Please take care.
A letter from Chen Guiqian, the investigating censor, to Minister Zhen Dexiu (who had visited great masters such as Yuelin Tiebian)
Thank you for asking about matters of the Chan (Zen) school. I admire your humble and benevolent intentions. However, my knowledge is shallow, how can I be worthy of your inquiry? But I will venture to state my views. As for whether a 'hua tou' (critical phrase) is suitable for contemplation, in my opinion, there is no fixed answer. If one can achieve a single thought of non-arising, the whole body is Buddha, where else is there a 'hua tou'? It is only because of the habits of many lifetimes, turning away from enlightenment and conforming to the dust, that thoughts arise and cease in an instant, like a monkey picking up chestnuts. The Buddhas and Patriarchs had no choice but to provisionally establish
方便。令咬嚼一個無滋味話頭。意識有所不行將蜜果換苦葫蘆。淘汝業識都無實義。亦如國家兵器不得已而用之。今時學者卻于話頭上強生穿鑿。或至逐個解說。以當事業。遠之遠矣。棱道者二十年坐破七個蒲團。只管看驢事未去馬事到來。因捲簾大悟。所謂八萬四千關捩子。只消一個鎖匙開。豈在多言也。來教未誦佛之言。存佛之心。行佛之行。久久須有得處。如此行履。固不失為一世之賢者。然禪門一著又須見徹自己本地風光。方為究竟。此事雖人人本有。但為客塵妄想所覆。若不痛如煆煉。終不明凈。圓覺經云。譬如銷金礦金非銷固有雖複本來金。終以銷成就。蓋謂此也。來教又謂道若不在言語文字上。諸佛諸祖何謂留許多經論在世。經是佛言。禪是佛心。初無違背。但世人尋言逐句。沒溺教網不知有自己一段光明大事。故達磨西來不立文字。直指人心見性成佛謂之教外別傳。非是教外別是一個道理。只要明瞭此心不著教相。今若只誦佛語而不會歸自己。如人數他珍寶自無半錢分。又如破布裹珍珠。出門還漏卻。縱使于中得少滋味。猶是法愛之見。本分上事。所謂金屑雖貴落眼成翳。直須打併一切淨盡。方有少分相應也。某向來雖不閱大藏經。然華嚴楞嚴圓覺維摩等經。誦之亦稍熟矣。其他如傳燈諸老語錄。壽
禪師宗鏡錄。皆玩味數十年間。方在屋裡著到。卻無暇看經論也。楞伽雖是達磨心宗亦以句讀難通。不曾深究。要知吾人皆是誠心。非彼世俗自瞞以資談柄而已。姑以日用驗之。雖無濁惡粗過。然於一切善惡逆順境界上。果能照破不為他所移換否。夜睡中夢覺一如否。恐怖顛倒否。疾病而能作得主否。若目前猶有境在。則夢昧未免顛倒。夢昧既顛倒。疾病必不能作得主宰。疾病既作主宰不得。則生死岸頭必不自在。所謂如人飲水冷暖自知。待制舍人于功名鼎盛之時。清修寡慾。留神此道可謂火中蓮華矣。古人有言。此大丈夫事非將相之所能為也。又云。直欲高高峰頂立。深深海底行。更欲深窮遠到。直到不疑之地。來教謂無下手處。只此無下手處。正是得力處。如前書所言。靜處鬧處皆著一隻眼看。是甚麼道理。久久純熟自無靜鬧之異。其或雜亂紛飛起滅不停。卻舉一則公案與之廁捱。則起滅之心自然頓息照與照者同時寂滅。即是到家也。某亦學焉而未至也。姑盡吐露如此。不必他示。恐有儒釋不侔者必大怪之。待制舍人他日心眼開明。亦必大笑而罵之。
緇門警訓卷第七終 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第八
慈受禪師訓童行
世諦紛紛沒了期。空門得入
【現代漢語翻譯】 現代漢語譯本：禪師的《宗鏡錄》，我都仔細研讀玩味了數十年，才算是在屋裡摸到門道。因此沒有時間去看其他的經論。《楞伽經》（Laṅkāvatāra Sūtra，佛教經典）雖然是達摩（Bodhidharma，禪宗始祖）的心宗，但因為句讀難通，所以沒有深入研究。要知道我們都是誠心求道，不是像那些世俗之人自欺欺人，以此作為談資。姑且用日常來驗證，即使沒有明顯的惡行，那麼在面對一切善惡、順逆的境界時，果真能夠照破，不被外境所動搖嗎？夜裡睡夢中的覺醒和清醒時一樣嗎？還會感到恐怖顛倒嗎？生病時能夠做得了主嗎？如果目前心中還有境界存在，那麼夢中的迷惑就無法避免。夢中迷惑無法避免，生病時必定不能做得了主宰。生病時不能做主宰，那麼在生死關頭必定不能自在。正如俗話所說，『如人飲水，冷暖自知』。待制舍人您在功名鼎盛之時，清心寡慾，留心於此道，可謂是火中蓮花啊！古人有言：『此大丈夫事，非將相之所能為也。』又云：『直欲高高峰頂立，深深海底行。』更要深入窮究，直到毫無疑惑之地。來信說無從下手，但正是在這無從下手之處，才是得力之處。如我之前信中所說，『靜處鬧處皆著一隻眼看』，這是什麼道理？長久純熟之後，自然沒有靜和鬧的區別。如果心中雜亂紛飛，起滅不停，就舉一則公案與它對治，那麼起滅之心自然立刻止息，照與被照同時寂滅，這就是到家了。我也在學習，但還沒有達到。姑且全部吐露如此，不必再作其他指示。恐怕有儒家和佛家觀點不同的人一定會感到奇怪。待制舍人您將來心眼開明，也一定會大笑並責罵我。
《緇門警訓》卷第七終
《緇門警訓》卷第八
慈受禪師訓誡童行： 世俗的紛紛擾擾沒有止境，好不容易進入空門。
【English Translation】 English version: I have carefully studied and savored the 'Zong Jing Lu' (Record of the Source Mirror) by Chan Master for decades, and only then did I find my way in this house. Therefore, I have no time to read other scriptures and treatises. Although the 'Laṅkāvatāra Sūtra' (Buddhist scripture) is the mind-teaching of Bodhidharma (the founder of Zen Buddhism), I have not studied it in depth because the phrasing is difficult to understand. You should know that we are all sincerely seeking the Way, not like those worldly people who deceive themselves and use it as a topic of conversation. Let's verify it with daily life. Even if there are no obvious evil deeds, can you truly see through and not be moved by external circumstances when facing all kinds of good and evil, favorable and unfavorable situations? Is the awakening in a dream at night the same as when you are awake? Do you still feel fear and confusion? Can you be in control when you are sick? If there are still realms in your mind, then the confusion in dreams cannot be avoided. If the confusion in dreams cannot be avoided, then you will definitely not be able to be in control when you are sick. If you cannot be in control when you are sick, then you will definitely not be at ease at the time of life and death. As the saying goes, 'Like a person drinking water, one knows whether it is cold or warm.' You, Vice Minister, are pure and desireless at the height of your fame and fortune, and you are mindful of this path. It can be said that you are a lotus flower in the fire! The ancients said, 'This is a matter for great men, not something that generals and ministers can do.' It is also said, 'One should stand on the highest peak and walk in the deepest seabed.' One should delve deeply until there is no doubt. You said in your letter that there is no way to start, but it is precisely in this place where there is no way to start that you can gain strength. As I said in my previous letter, 'Keep an eye on both quiet and noisy places.' What is the reason for this? After a long time of practice, there will naturally be no difference between quiet and noisy. If the mind is chaotic and constantly arising and ceasing, then use a koan to confront it, and the mind of arising and ceasing will naturally stop immediately, and the illumination and the illuminated will simultaneously become silent. This is arriving home. I am also learning, but I have not yet reached it. I will tell you everything like this, and there is no need for further instructions. I am afraid that those who have different views between Confucianism and Buddhism will be surprised. You, Vice Minister, will surely laugh and scold me when your mind's eye opens in the future.
End of Chapter 7 of 'Zimen Jingxun'
Chapter 8 of 'Zimen Jingxun'
Chan Master Cishou's Instructions to Novices: The turmoil of the world has no end. It is not easy to enter the empty gate.
是便宜。直須日夜常精進。 莫教勞勞空過時。
燒香禮拜莫匇匇。目睹心存對聖容。懺悔多生塵垢罪。 愿存法水洗心胸。
心猿易縱安教縱。意馬難調亦要調。到老情塵掃不盡。 出家四事恐難消。
也要學書也念經。出家心地要分明。他年圓頂方袍日。 事事臨時總現成。
一等出家為弟子。事師如事在堂親。添香換水須勤謹。 自有龍天鑑照人。
衣衫鞋襪須齊整。掛搭巾單不可無。身四威儀常具足。 莫隨愚輩學粗疏。
廊下逢僧須問訊門前遇客要相呼。出家體態宜謙讓。 莫學愚人禮數無。
出家不斷葷和酒。枉在伽藍地上行。到老心田如未凈。 菩提種子亦難生。
莫說他人短與長。說來說去自招殃。若能閉口深藏舌。 便是安身第一方。
莫學愚人說脫空。脫空說得有何窮。暗中莫道無人見。 只恐難瞞馬相公。
色身康健莫貪眠。作務辛勤要面前。不見碓坊盧行者。 祖師衣缽是渠傳。
二時普請宜先到。眾手能為事不差。諷誦如來經一卷。 勝如閑話口吧吧。
香積廚中好用心。五湖龍像在叢林。瞻星望月雖辛苦。 須信因深果亦深。
常住分毫不可偷。日生萬倍恐難酬。豬頭驢腳分明現。 佛地今生掃未休。
家事精粗宜愛惜。使時須把眼睛看。莫將恣意胡拋擲
【現代漢語翻譯】 現代漢語譯本 這確實是便宜的。必須日夜不停地精進。 不要讓時光白白流逝。
燒香禮拜時不要匆匆忙忙。眼睛看著佛像，心中想著佛。 懺悔多生以來的塵垢罪業， 愿用佛法之水洗滌心胸。
心像猿猴一樣容易放縱，怎能任其放縱？意念像野馬一樣難以調伏，也要努力調伏。 如果到老時情慾塵埃都掃不乾淨， 出家人的四事供養恐怕難以承受。
也要學習書法，也要誦唸經文。出家人的心地要清清楚楚。 等到將來剃度受戒的那一天， 所有的事情臨時都能應付自如。
同樣是出家做弟子，侍奉師父要像侍奉在堂的父母一樣。 新增香火，更換清水，必須勤勞恭敬， 自然有龍天護法在鑑察著。
衣衫鞋襪必須整齊，掛搭巾和坐具不可缺少。 行住坐臥四種威儀要時刻具備， 不要跟隨愚笨的人學習粗俗懶散。
在走廊下遇到僧人要問訊，在門前遇到客人要招呼。 出家人的儀態應該謙虛禮讓， 不要學習愚人，不懂禮數。
出家人如果不斷絕葷腥和酒， 就白白地在伽藍的土地上行走。如果到老時心田仍然沒有清凈， 菩提的種子也難以生長。
不要說別人的缺點和長處，說來說去只會給自己招來災禍。 如果能夠閉口不言，深深地藏起舌頭， 這就是安身立命的第一妙方。
不要學習愚人說空話，說空話有什麼窮盡呢？ 暗中不要以為沒有人看見， 只怕難以瞞過馬相公（指因果報應）。
身體健康時不要貪睡，做事情要勤勞認真。 沒看見碓坊里的盧行者嗎？ 祖師的衣缽就是他傳下來的。
早晚兩次普請（集體勞動）應該先到，大家一起動手，事情就不會出錯。 諷誦如來的一卷經書， 勝過閑聊不停。
在香積廚（廚房）中要好好用心，五湖四海的龍象（指高僧）都在叢林中。 雖然瞻星望月很辛苦， 要知道因地深厚，果報也深厚。
常住（寺院）的一分一毫都不可偷盜，每天增長萬倍恐怕難以償還。 豬頭驢腳的果報會分明地顯現， 佛地的雜草今生還沒有掃乾淨。
寺院的物品，無論是精細的還是粗糙的，都應該愛惜，使用時要仔細觀察。 不要隨意亂扔亂放。
【English Translation】 English version It is indeed inexpensive. One must be diligent day and night. Do not let time pass in vain.
Do not be hasty when burning incense and bowing. Keep your eyes on the Buddha image and your mind on the Buddha. Repent of the defilements and sins of many lifetimes, May the water of Dharma wash the heart.
The mind is as easy to let loose as a monkey, how can you let it go? The will is as difficult to tame as a wild horse, and it must be tamed. If the dust of passion cannot be swept away when you are old, I am afraid that the four offerings of a monk will be difficult to bear.
You must also learn calligraphy and recite scriptures. The mind of a monk must be clear. When the day comes when you shave your head and wear the robe, Everything will be readily available when the time comes.
Similarly, as a disciple who has become a monk, serving the master is like serving the parents in the hall. Adding incense and changing water must be diligent and respectful, Naturally, the dragon and the heavens are watching.
Clothes, shoes and socks must be neat, and the hanging towel and seat must not be missing. The four dignities of walking, standing, sitting and lying must always be complete, Do not follow the foolish people to learn to be rough and lazy.
When you meet a monk in the corridor, you must ask for news, and when you meet a guest in front of the door, you must greet him. The demeanor of a monk should be humble and courteous, Do not learn from foolish people who do not know etiquette.
If a monk does not abstain from meat and alcohol, He is walking on the land of the Sangharama in vain. If the mind is still not pure when you are old, The seed of Bodhi is also difficult to grow.
Do not talk about the shortcomings and strengths of others, talking about them will only bring disaster to yourself. If you can shut your mouth and hide your tongue deeply, This is the first secret to settling down.
Do not learn from foolish people to talk nonsense, what is the end of talking nonsense? Do not think that no one can see in the dark, I am afraid it is difficult to hide from Mr. Ma (referring to karmic retribution).
Do not be greedy for sleep when you are healthy, and be diligent and serious in your work. Didn't you see the layman Lu in the mill? The patriarch's mantle was passed down by him.
You should arrive early for the two daily general labor services. If everyone works together, things will not go wrong. Reciting a volume of the Tathagata's scriptures, It is better than chatting endlessly.
You must be careful in the kitchen, the dragons and elephants (referring to eminent monks) from all over the world are in the jungle. Although it is hard to look at the stars and the moon, You must know that the cause is deep and the result is also deep.
Not a single penny of the monastery's property can be stolen, and it may be difficult to repay it if it increases ten thousand times every day. The retribution of a pig's head and a donkey's foot will be clearly manifested, The weeds in the Buddha land have not been cleared away in this life.
The monastery's items, whether fine or rough, should be cherished, and you should observe carefully when using them. Do not throw them away at will.
。 用者須知成者難。
諸寮供過要精勤。掃地煎茶莫厭頻。事眾若能常謹切。 身心方是出家人。
有時緣幹出街頭。照顧溈山水牯牛。門外草深常管帶。 等閑失卻恐難收。
拳手相交不可為。粗豪非是出家兒。遭人唾面須揩卻。 到底饒人不是癡。
三通浴鼓入堂時。觸凈須分上下衣。語笑高聲皆不可。 莫將粗行破威儀。
出家言行要相應。戰戰常如履薄冰。雖是未除須與𩬊。 直教去就便如僧。
勉僧看病(靈巖石刻)
四海無家病比丘。孤燈獨照破床頭。寂寥心在呻吟里。 粥藥須人仗道流。
病人易得生煩惱。健者長懷惻隱心。彼此夢身安可保。 老僧書偈示叢林。
氣濕風勞猶可療。不知禪病若為醫。衲僧更擬論方藥。 便把拳頭驀口捶。
大慧禪師禮觀音文
清凈三業一心五體投地歸依。南無十方慈父廣大靈感觀世音菩薩。我聞菩薩從聞思修入三摩地。得二隨順。四不思議。十四無畏十九說法。七難二求。三十二應。無量功德。興大威力。發大誓願。同流九界。六道四生。生死趣中。興百千萬億無量恒河沙劫數善行方便。救度拔濟一切眾生。無有休息。我今哀求必賜加被。伏念某甲宿生慶幸。生遇佛法。身雖出家心不染道。愚癡邪見諸根昏塞。內外經書雖于習
【現代漢語翻譯】 現代漢語譯本：
須知成就任何事情都並非易事。
各位同修供養之後要更加精進勤勉，掃地煮茶不要嫌麻煩。如果能經常謹慎細緻地為大眾服務，那麼身心才算是真正的出家人。
有時因為事務外出，要像照顧溈山的水牯牛一樣謹慎。門外的草長深了要經常修剪，隨便疏忽了恐怕難以收拾。
拳腳相向是絕對不行的，粗魯豪橫不是出家人應有的行為。被人吐口水要擦掉，最終饒恕別人不是愚癡。
聽到三次浴鼓聲響就要進入禪堂，接觸身體的衣物要分清上下。大聲說話和嬉笑都是不允許的，不要用粗俗的行為破壞威儀。
出家人的言行要一致，要像走在薄冰上一樣戰戰兢兢。即使習氣未除也要努力去除，要做到一舉一動都像個僧人。
勉勵僧人看病（靈巖石刻）
四海為家，生病的比丘，孤零零地在破舊的床頭點著燈。寂寞的心在**里，粥和藥需要同道的人幫助。
病人容易產生煩惱，健康的人要常懷憐憫之心。彼此的身體都如夢幻般難以保全，老僧寫下這首偈子告誡叢林。
風濕勞累或許還能醫治，不知道禪病該如何醫治。如果還有僧人想要討論藥方，就直接用拳頭打他的嘴。
大慧禪師禮觀音文
以清凈的身口意三業和一心五體投地歸依。南無十方慈父廣大靈感觀世音菩薩（Avalokiteśvara Bodhisattva）。我聽說菩薩從聽聞、思維、修習而入三摩地（Samadhi，禪定），得到二種隨順，四種不可思議，十四種無畏，十九種說法，七難二求，三十二應，無量功德，興起大威力，發大誓願，與九界眾生同流，在六道四生的生死輪迴中，興起百千萬億無量恒河沙劫數的善行方便，救度拔濟一切眾生，沒有休息。我今天哀切祈求，必定賜予加持。我某甲宿世慶幸，生逢佛法，身雖出家，心卻不染道。愚癡邪見，諸根昏塞，內外經書雖然學習 English version:
Know that achieving anything is not easy.
All fellow practitioners, after making offerings, should be more diligent and assiduous. Do not be bothered by sweeping the floor and brewing tea. If you can always serve the public with caution and care, then your body and mind can be considered a true renunciate.
Sometimes, when going out for errands, be as careful as tending to Guishan's water buffalo. The grass outside the gate grows deep, so trim it often. Neglecting it casually may make it difficult to manage.
It is absolutely forbidden to engage in physical fights. Rudeness and recklessness are not behaviors befitting a renunciate. If someone spits in your face, wipe it away. Ultimately, forgiving others is not foolishness.
Upon hearing the three drumbeats for bathing, enter the meditation hall. Distinguish between upper and lower garments that touch the body. Loud talking and laughter are not allowed. Do not ruin the dignity with vulgar behavior.
The words and actions of a renunciate should be consistent. Be as cautious as walking on thin ice. Even if habits have not been eliminated, strive to remove them. Ensure that every action resembles that of a monk.
Encouragement for Monks to Seek Medical Care (Stone Carving at Lingyan Temple)
A renunciate with no home in the four seas, alone with a lamp at the head of a broken bed. A lonely heart is in **. Porridge and medicine require the help of fellow practitioners.
Patients easily develop afflictions, while the healthy should always harbor compassion. Each other's bodies are like dreams, difficult to preserve. The old monk writes this verse to admonish the Sangha.
Rheumatism and fatigue may still be treatable, but I do not know how to cure the illness of Chan (Zen). If any monk still intends to discuss prescriptions, then just punch him in the mouth.
Great Master Dahui's Prostration to Avalokiteśvara
With pure body, speech, and mind, and with the five limbs prostrate, I take refuge. Homage to the Compassionate Father of the Ten Directions, the Greatly Responsive Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva). I have heard that the Bodhisattva enters Samadhi (Samadhi, meditative absorption) through hearing, thinking, and cultivation, obtaining two kinds of compliance, four kinds of inconceivability, fourteen kinds of fearlessness, nineteen kinds of teachings, deliverance from seven difficulties and fulfillment of two kinds of requests, thirty-two manifestations, immeasurable merits, arousing great power, making great vows, flowing with the beings of the nine realms, and in the cycle of birth and death of the six paths and four forms of birth, arousing hundreds of thousands of millions of countless kalpas of good deeds and skillful means to save and deliver all sentient beings without rest. Today, I earnestly pray and will surely be granted blessings. I, so-and-so, am fortunate in past lives to have encountered the Buddha Dharma, but although my body has left home, my mind is not stained by the Way. Ignorant and with wrong views, my faculties are dull and obstructed. Although I study internal and external scriptures
【English Translation】 Know that achieving anything is not easy. All fellow practitioners, after making offerings, should be more diligent and assiduous. Do not be bothered by sweeping the floor and brewing tea. If you can always serve the public with caution and care, then your body and mind can be considered a true renunciate. Sometimes, when going out for errands, be as careful as tending to Guishan's water buffalo. The grass outside the gate grows deep, so trim it often. Neglecting it casually may make it difficult to manage. It is absolutely forbidden to engage in physical fights. Rudeness and recklessness are not behaviors befitting a renunciate. If someone spits in your face, wipe it away. Ultimately, forgiving others is not foolishness. Upon hearing the three drumbeats for bathing, enter the meditation hall. Distinguish between upper and lower garments that touch the body. Loud talking and laughter are not allowed. Do not ruin the dignity with vulgar behavior. The words and actions of a renunciate should be consistent. Be as cautious as walking on thin ice. Even if habits have not been eliminated, strive to remove them. Ensure that every action resembles that of a monk. Encouragement for Monks to Seek Medical Care (Stone Carving at Lingyan Temple) A renunciate with no home in the four seas, alone with a lamp at the head of a broken bed. A lonely heart is in **. Porridge and medicine require the help of fellow practitioners. Patients easily develop afflictions, while the healthy should always harbor compassion. Each other's bodies are like dreams, difficult to preserve. The old monk writes this verse to admonish the Sangha. Rheumatism and fatigue may still be treatable, but I do not know how to cure the illness of Chan (Zen). If any monk still intends to discuss prescriptions, then just punch him in the mouth. Great Master Dahui's Prostration to Avalokiteśvara With pure body, speech, and mind, and with the five limbs prostrate, I take refuge. Homage to the Compassionate Father of the Ten Directions, the Greatly Responsive Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva). I have heard that the Bodhisattva enters Samadhi (Samadhi, meditative absorption) through hearing, thinking, and cultivation, obtaining two kinds of compliance, four kinds of inconceivability, fourteen kinds of fearlessness, nineteen kinds of teachings, deliverance from seven difficulties and fulfillment of two kinds of requests, thirty-two manifestations, immeasurable merits, arousing great power, making great vows, flowing with the beings of the nine realms, and in the cycle of birth and death of the six paths and four forms of birth, arousing hundreds of thousands of millions of countless kalpas of good deeds and skillful means to save and deliver all sentient beings without rest. Today, I earnestly pray and will surely be granted blessings. I, so-and-so, am fortunate in past lives to have encountered the Buddha Dharma, but although my body has left home, my mind is not stained by the Way. Ignorant and with wrong views, my faculties are dull and obstructed. Although I study internal and external scriptures
學。章句妙理無所通曉。又恐福力淺薄壽命不長。徒入空門虛生浪死。我今洗心泣血稽顙投誠。終日竟夜存想聖容。受持聖號。禮拜聖像。惟愿菩薩天耳聞聲。悲心救苦憐憫加被。放大神光照我身心。傾大甘露灌我頂門。盪滌累世冤愆。洗潔千生罪業。身心清凈魔障消除。晝夜之間坐臥之中。觀見菩薩放大神光。開我慧性使某即時神通朗發。智慧聰明。一切經書自然記憶。一切義理自然通曉。得大辯才得大智慧。得大壽命得大安樂。參禪學道無諸魔障。悟無生忍。世世生生行菩薩道。四恩總報三有齊資。法界眾生同圓種智。
天臺智者大師觀心誦經法
夫慾念經滅罪。第一先須盥漱整威儀。別座跏趺而坐。第二入觀所坐之座高廣嚴好。次觀座下皆有天龍八部四眾圍繞聽法。次須運心作觀。觀我能為法師傳佛正教。為四眾說想所出聲。非但此一席眾。乃至十方皆得聽受。名為假觀。次觀能說之人所念之經。何者是經為經卷。是為紙墨。是為標軸。是誦者為當心念是口唸。是為齦腭和合而出。為有我身為無我身。誰是念者。觀此四眾。為是實有。為后想生。四眾非有。推尋畢竟無有我。能念者是名空觀。雖無所念之經。而有經卷紙墨文字。雖無能念之人。而有我身為四眾宣念。雖非內外不離內外。雖非經卷不
離經卷。雖非心口不出心口。從始至終必無差謬。名不可思議。能作此解能作此觀。名為三觀。於一念得不前不後三觀宛然雖無施者而有法施。雖無受者四眾宛然。雖無法座登座宣說。非一二三而一二三。名為法施檀波羅蜜。專心執持無諸遮礙。名為持戒。忍耐惡覺名聞財利皆不能惱。名之為忍。一心不息從始至終無有慚愧。名為精進。專念此經無有愛味。名之為禪。分別無謬序正流通無不諦了。字句分明。名為般若。是名六波羅蜜具足。自行此法名之為實。傳授外人名之為權。若從生至老一生已辦。以此成功德。于無始心名為正因種子。若有心觀名爲了因。高座四眾說授因緣名為因緣。三因具足。若觀未明但是性德。研之不已觀心相應。名托聖胎以胎業成就名為修德。中間四十二位亦名性修。至於極果名為種智。伊字三點不縱不橫。名大涅槃。名到彼岸。名第一義空平等大慧。是名唸經正觀。三世諸佛無不從此而生。信者可施無問莫說。第三流通者。若自調自度不名為慈。見苦不救不名為悲。既修正觀現前。復應莊嚴法界所念經竟。出觀之後以此道觀功德已登正覺之者。愿度眾生入位之人。悉登上地。未入位者即運慈悲二法。愿未來世成等正覺也。
觀心食法
既敷座。坐已聽維那進止鳴磬。后斂手供
【現代漢語翻譯】 現代漢語譯本： 《離經卷》。即使不是心口相傳，也必能從始至終沒有絲毫差錯。這被稱為『不可思議』。能夠如此理解，能夠如此觀照，被稱為『三觀』。在一念之間，不前不後，三觀完整呈現。雖然沒有施與者，卻有法施。雖然沒有接受者，四眾弟子宛然存在。雖然沒有法座，也沒有登座宣說，但非一非二非三，又是一二三。這被稱為法施檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。專心執持此經，沒有各種阻礙，被稱為持戒（Śīla）。忍耐惡念、名聲、財富和利益都不能擾亂，這被稱為忍（Kṣānti）。一心不懈，從始至終沒有慚愧，這被稱為精進（Vīrya）。專心念誦此經，沒有貪愛執著，這被稱為禪（Dhyāna）。分別經文沒有謬誤，序分、正宗分、流通分無不真實明瞭，字句分明，這被稱為般若（Prajñā）。這就是六波羅蜜（Ṣaṭ-pāramitā）具足。自己修行此法，被稱為實（真實）。傳授給他人，被稱為權（方便）。如果從生到老，一生已經完成，以此功德，對於無始以來的心，被稱為正因種子。如果有心觀照，被稱爲了因。高座、四眾、說授因緣，被稱為因緣。三因具足。如果觀照尚未明瞭，但這只是性德。研究不已，觀心相應，名為托聖胎，以胎業成就，名為修德。中間四十二位，也名為性修。至於極果，名為種智。伊字三點，不縱不橫，名為大涅槃（Mahā-nirvāṇa）。名為到彼岸。名為第一義空平等大慧。這就是念經正觀。三世諸佛無不從此而生。相信的人可以施與，沒有疑問就不要多說。第三流通分，如果只是自我調伏自我解脫，不稱為慈（Maitrī）。見到痛苦而不救助，不稱為悲（Karuṇā）。既然修正觀已經現前，還應莊嚴法界。所念經文完畢，出觀之後，以此道觀功德，已經登上正覺之位的人，愿他們度化眾生，已經進入果位的人，悉皆登上高地。尚未進入果位的人，就運用慈悲二法，愿他們在未來世成就等正覺。 觀心食法 已經鋪設好座位。坐下之後，聽從維那的指示，敲擊磬。然後合掌供養。
【English Translation】 English version: 《Leaving the Sutra Scroll》. Even if it is not transmitted heart-to-mouth, it will certainly be without any error from beginning to end. This is called 'Inconceivable'. To be able to understand in this way, to be able to contemplate in this way, is called the 'Three Contemplations'. In a single thought, neither before nor after, the Three Contemplations are fully present. Although there is no giver, there is Dharma giving. Although there is no receiver, the fourfold assembly is clearly present. Although there is no Dharma seat, nor ascending the seat to expound, it is neither one, nor two, nor three, yet it is one, two, and three. This is called Dharma Giving Dāna-pāramitā (Perfection of Giving). To wholeheartedly uphold this sutra, without various obstacles, is called Śīla (Precepts). To endure that evil thoughts, fame, wealth, and benefits cannot disturb, this is called Kṣānti (Patience). To be unremitting in one's heart, without shame from beginning to end, this is called Vīrya (Diligence). To wholeheartedly recite this sutra, without attachment or craving, this is called Dhyāna (Meditation). To distinguish the sutra without error, the introduction, the main section, and the transmission section are all truthful and clear, the words and sentences are distinct, this is called Prajñā (Wisdom). This is the complete Ṣaṭ-pāramitā (Six Perfections). To cultivate this Dharma oneself is called Reality. To transmit it to others is called Expediency. If from birth to old age, one's life is already accomplished, with this merit, for the beginningless mind, it is called the seed of the Right Cause. If there is mindful contemplation, it is called the Condition Cause. The high seat, the fourfold assembly, the explanation and transmission of conditions, are called the Contributing Condition. The three causes are complete. If the contemplation is not yet clear, this is only inherent virtue. To study unceasingly, the contemplation of the mind corresponds, it is called entrusting to the holy womb, with the accomplishment of the womb karma, it is called cultivated virtue. The forty-two positions in between are also called inherent cultivation. As for the ultimate fruit, it is called seed wisdom. The three points of the 'I' character, neither vertical nor horizontal, are called Mahā-nirvāṇa (Great Nirvana). It is called reaching the other shore. It is called the ultimate emptiness, equal great wisdom. This is called reciting the sutra with correct contemplation. All Buddhas of the three worlds are born from this. Those who believe can give, do not speak more if there is no question. The third transmission section, if it is only self-taming and self-liberation, it is not called Maitrī (Loving-kindness). Seeing suffering and not helping is not called Karuṇā (Compassion). Since correct contemplation is already present, one should also adorn the Dharma realm. After the recited sutra is finished, after coming out of contemplation, with the merit of this path contemplation, those who have already ascended to the position of Right Enlightenment, may they liberate sentient beings, those who have already entered the position, may they all ascend to the high ground. Those who have not yet entered the position, then use the two Dharmas of loving-kindness and compassion, may they achieve complete enlightenment in the future world. Contemplating the Mind and Eating After the seat has been arranged. After sitting down, listen to the instructions of the director and strike the chime. Then bring your hands together in offering.
養一體三寶。遍十方施作佛事。次出生飯。稱施六道。即表六波羅蜜。然後受此食。夫食者。眾生之外命。若不入觀即潤生死。若能知入觀分別生死有邊無邊。不問分衛與清眾凈食。皆須作觀。觀之者自恐此身內舊食。皆是無明煩惱潤益生死。今之所食皆是般若想。于舊食從毛孔次第而出。食既出已心路即開。食今新食照諸闇滅。成於般若。故凈名云。于食等者於法亦等。是為明證。以此食故。成般若食能養法身。法身得立即得解脫。是為三德。照此食者非新非故。而有舊食之故。而有新食之新。是名為假。求故不得求新不得。畢竟空寂名之為空。觀食者自那可食。為新既無新食。那可得食者。而不離舊食。養身而新食重益。因緣和合不可前後分別。名之為中。只中即假空。只空即中假。只假即空中。不可思議名為中道。又凈名云。非有煩惱非離煩惱。非入定意非起定意。是名食法也。
大智律師三衣賦
吾有三衣。古聖真規粗疏麻苧為其體。獸毛蠶口害命傷慈。青黑木蘭壞其色。五正五間涉俗生譏。其奉持也如鳥兩翼。其敬護也如身薄皮。信是恒沙諸佛之標幟。賢聖沙門之軌儀。九十六道起信之首。二十五有植福之基。是以堅誓獸王忍死而頻加稱歎。蓮花色女作戲而盡斷貪癡。弘誓甚重至德難思。龍披
免金翅之禍。人得息戰敵之危。末流浮薄正教衰遲。競貿亂朱之服。率遭濫吹之嗤。壯大於貢高我慢。欺壓于碩德厖眉。習以成俗。愚不知非。汝當敬遵彝范。仰荷恩慈。時時自慶步步勿離。潛神樂國兮銖衣自被垂形忍界兮報服常隨。劫石可銷。想斯言而不泯。太空有盡。諒此志以難移。
鐵缽賦
吾有鐵缽。裁製合轍斗半為量。不大不小竹煙燻治。唯光唯潔。似二分之明珠。若將圓之皎月。清晨入聚群心發越。黃梁傾散有若金沙。白皙高堆宛如積雪。與香積之變現無殊。比自然之天供何別。咨爾同舟宜自檃括。不耕不耘不鋤不割。有生之命自何而活。且夫口腹無厭貪源叵竭。正念微乖羅剎已奪。嗜一時之甘美。為萬劫之飢渴。萬金可受保君未徹。杯水難堪聖教明說。是宜五觀無違。三匙有節。慎勿枉彼信施。以養穢軀。會須籍此資緣。早求自脫。
坐具賦
吾有坐具。裁量有據。其色相則一類袈裟。其物體則兩重疏布。長四廣三。壞新楪故。彼形之大者。可用開增吾身之小兮。從初制度好大惡小。但責他非反制為開。焉知自誤。嘗聞比丘身者五分之塔也。尼師壇者四方之基也。是則道者所資。豈宜身之為護。安禪講法敷之莫失於威儀。入聚遊方持之勿離於跬步。不然諸律有違制刑科。一生
【現代漢語翻譯】 現代漢語譯本 免除金翅鳥的災禍。人們得以停止戰爭和敵對的危險。末法時期，浮誇輕薄的風氣盛行，正法衰落，人們競相以不正當手段獲取高位，穿著不符合身份的華麗服飾，常常遭受無端的嘲笑。壯大的是貢高我慢之心，欺壓的是有德行的長者。這種風氣習以為常，愚昧的人們不知道這是錯誤的。你們應當尊敬並遵循常理和規範，仰仗佛菩薩的恩慈。時時刻刻自我反省，步步不離正道。讓精神潛藏在極樂世界，自然有天衣覆蓋；雖然身形顯現在堪忍世界，但時刻有功德福報相隨。即使劫石可以銷燬，我對佛法的信念也不會泯滅；即使太空有盡頭，我堅定的志願也不會改變。
鐵缽賦
我有一個鐵缽，製作精良，符合規制，容量為斗的二分之一。不大不小，經過竹煙燻制，顯得光潔明亮。它像二分的明珠一樣珍貴，又像皎潔的圓月一樣清澈。清晨，僧人們聚集在一起，心懷虔誠地佈施食物。黃色的米飯傾倒下來，好像金色的沙子一樣；白色的米飯高高堆起，宛如堆積的白雪。這與香積佛用香飯變現食物沒有區別，與自然天成的供養又有什麼不同呢？告訴你們這些同船共渡的人，應該自我約束。不耕種，不除草，不收割，有生命的個體靠什麼活著呢？況且人的口腹之慾沒有止境，貪婪的源頭難以堵塞。如果正念稍微偏離，就會被羅剎鬼所奪。貪圖一時的甘美，卻要遭受萬劫的飢渴。即使得到萬金，也不能保證你徹底覺悟；即使是一杯水，也難以承受，聖教對此有明確的說明。因此，應該遵守五觀，吃飯時要有節制。謹慎不要浪費信徒的佈施，用來滋養污穢的身體。一定要藉助這些因緣，早日求得解脫。
坐具賦
我有一個坐具，尺寸大小有依據。它的顏色與袈裟相似，它的材質是兩層粗布。長四尺，寬三尺，可以縫補新舊的布片。那形狀大的坐具，可以用來展開，增加我的威儀；我的身體渺小，要從小處做起，最初的制度是喜大厭小，總是責備別人，反而使自己變得更加放縱，怎麼知道這是在耽誤自己呢？我曾經聽說，比丘的身軀是五分的寶塔，尼師壇（坐具）是四方的地基。因此，坐具是修道者所必需的，怎麼能只爲了保護身體呢？安禪、講法時鋪設坐具，不要失去威儀；進入人群、遊方時攜帶坐具，不要離開寸步。不然，就會違背各種戒律，受到相應的懲罰，一生都難以彌補。
【English Translation】 English version Free from the calamity of the golden-winged Garuda. People can cease the dangers of war and hostility. In the degenerate age, superficiality and frivolity prevail, the true Dharma declines, and people compete to obtain high positions through improper means, wearing gorgeous clothes that do not match their status, and often suffer unwarranted ridicule. What grows is arrogance and pride, and what is oppressed are virtuous elders. This trend becomes a habit, and ignorant people do not know that it is wrong. You should respect and follow the principles and norms, and rely on the kindness of the Buddhas and Bodhisattvas. Constantly reflect on yourselves, and do not deviate from the right path in every step. Let your spirit be hidden in the Land of Ultimate Bliss, where you will naturally be covered with heavenly garments; although your form appears in the world of endurance, you will always be accompanied by merit and blessings. Even if the kalpa stone can be destroyed, my faith in the Dharma will not be extinguished; even if space has an end, my firm will will not change.
Ode to the Iron Bowl
I have an iron bowl, well-made and conforming to regulations, with a capacity of half a dou (a unit of dry measure). Neither too big nor too small, it is smoked with bamboo smoke, making it appear clean and bright. It is as precious as a pearl divided in two, and as clear as a bright full moon. In the early morning, monks gather together, offering food with sincere hearts. The yellow rice pours down, like golden sand; the white rice piles up high, like accumulated snow. This is no different from the transformation of food by Xiangji Buddha (Fragrant Accumulation Buddha) using fragrant rice, and what difference is there from natural offerings? I tell you, those who are in the same boat should restrain yourselves. Without plowing, without weeding, without harvesting, how do living beings live? Moreover, people's desires for food and drink are endless, and the source of greed is difficult to block. If right mindfulness deviates slightly, it will be seized by the Rakshasa (demon). Greedy for temporary sweetness, one will suffer the hunger and thirst of countless kalpas. Even if you get ten thousand gold, it cannot guarantee your complete enlightenment; even a cup of water is difficult to bear, as the holy teachings clearly state. Therefore, one should abide by the Five Contemplations and be moderate when eating. Be careful not to waste the offerings of believers to nourish the filthy body. You must use these conditions to seek liberation as soon as possible.
Ode to the Sitting Cloth
I have a sitting cloth, with a measured size. Its color is similar to the kasaya (monk's robe), and its material is two layers of coarse cloth. It is four feet long and three feet wide, and new and old pieces of cloth can be sewn together. The large sitting cloth can be used to unfold and increase my dignity; my body is small, so I must start from small things. The initial system was to like the big and dislike the small, always blaming others, but instead making myself more indulgent. How do I know that this is delaying myself? I once heard that the body of a bhikshu (monk) is a five-part pagoda, and the nishidana (sitting cloth) is a square foundation. Therefore, the sitting cloth is necessary for practitioners, how can it only be used to protect the body? When practicing meditation and lecturing on the Dharma, spreading the sitting cloth, do not lose dignity; when entering crowds and traveling, carry the sitting cloth, do not leave it even a step. Otherwise, you will violate various precepts and be subject to corresponding penalties, which will be difficult to make up for in a lifetime.
無如法坐處。
漉囊賦
吾有漉囊。製造有方致練作底。熟鐵為匡。其用濾兮深須諦視。其還放兮切忌損傷。宜知我佛仁慈尚不遺于微物。將使吾曹飲用得幸免於餘殃。一化境中上下皆制。半由旬內往返須將。世多輕略孰究否臧。或聞而不制則嗤為小道。或制而不用但懸于草堂。斯由內無慈慜。外恣疏狂。塞來蒙之津徑。害吾教之紀綱。汝當存誠持守竭力恢張。豈止四生有賴抑使。三寶增光。
錫杖賦
吾有一錫裁製有式。上下三停聳干六尺。十二環圓而無缺。示因緣乃死乃生。兩鈷開而復同。顯空有不離不即。匪以扶羸。唯將丐食。執之兮居然寂寂。振之兮其鳴歷歷。直欲使諸。有門開三途苦息。隨身所止懸之屋壁。塵垢易生長鬚拂拭。擲云外兮不以為難。解虎競兮未須勞力。幸哉凡愚。蹈夫聖蹟。外露粗暴。內懷荊棘。用之舍之兮能無夕惕。
賾禪師誡洗面文
詳夫面豈天然。麥非地涌。盡眾生之汗血。乃檀越之脂膏。本療形枯為成道業。尋常受用尚恐難消。況于蕩洗精英唯余筋滓。全資五味借美色香。巧制千端擬形魚肉。致使鵝毛白雪之狀。逐水流離常堂。口分之餐三分去二。如斯枉費實謂無慚。昧稼穡之艱難。減龍神之祐護。設具輪王之福。猶須瓦解冰消。雖非害命傷
【現代漢語翻譯】 無如法坐處。
漉囊賦
我有漉囊（luna：濾水囊）。製造自有方法，精細編織作為底部。用熟鐵做框架。用它過濾時，務必仔細觀察。放水時，切記不要損傷。應該知道我佛仁慈，尚且不遺漏微小的生物。將使我們飲用時，能夠僥倖免於剩餘的災殃。在一化境中，上下都要製作漉囊，在半由旬（ban youxun）內往返時必須攜帶。世人大多輕視忽略，誰去探究它的好壞？有人聽說了卻不製作，就譏笑這是小道。有人制作了卻不用，只是懸掛在草堂上。這是因為內心沒有慈悲憐憫，外在放縱而疏狂。堵塞了矇昧的途徑，損害了我們佛教的綱紀。你們應當以真誠之心持有守護，竭盡全力發揚光大。豈止四生（sishi：指胎生、卵生、濕生、化生）依賴它，還能使三寶（sanbao：佛、法、僧）增添光彩。
錫杖賦
我有一錫杖（xizhang：僧人所持的杖），裁製有規範。上下三部分勻稱，整體高六尺。十二個環圓滿而沒有缺損，昭示因緣乃是死又是生。兩個杖頭分開又合攏，顯示空有不離不即。不是用來扶持老弱，只是用來乞食。拿著它，顯得寂靜無聲。搖動它，聲音清脆響亮。只想使各個有門（youmen：指六道輪迴之門）打開，三途（santu：地獄、餓鬼、畜生）的痛苦止息。隨身攜帶，停留在哪裡就懸掛在屋壁上。塵垢容易生長，必須拂拭乾凈。拋擲到云外也不覺得困難，解除老虎的爭鬥也不需要費力。幸運啊，凡夫俗子，走在聖賢的足跡上。外表粗獷，內心懷著荊棘。用它還是捨棄它，能不時刻警惕嗎？
賾禪師誡洗面文
仔細想想，面容難道是天然產生的嗎？麥子難道是從地裡涌出來的嗎？都是眾生的汗水和鮮血，是施主的脂膏。本來是爲了治療形體的枯槁，爲了成就道業。平常受用尚且恐怕難以消化，何況是蕩洗，只留下精華，只剩下筋骨皮渣。完全依靠五味（wuwèi：指甜、酸、苦、辣、咸）來增添美色香味，巧妙地製作出各種各樣的食物，模擬魚肉的形狀。以至於像鵝毛白雪一樣的食物，隨著水流離常堂。口糧的三分之二都被浪費掉了。如此枉費，實在是沒有慚愧之心。不瞭解稼穡的艱難，減少了龍神的庇佑。即使具有輪王（lunwang：統治世界的理想君主）的福報，也仍然會像瓦解冰消一樣消散。雖然不是害命傷生
【English Translation】 No proper place to sit.
Ode to the Water Filter Bag
I have a water filter bag (luna: water filter bag). Its manufacture has a proper method, finely woven as its base. Made with refined iron as its frame. When using it to filter, one must carefully observe. When releasing the water, one must be careful not to damage it. One should know that the Buddha's benevolence does not neglect even the smallest creatures. It will allow us to drink and be fortunate enough to avoid remaining calamities. Within a transformation realm, both above and below, water filter bags must be made. When traveling back and forth within half a Yojana (ban youxun), it must be carried. Most people in the world take it lightly and neglect it; who will investigate its merits? Some hear of it but do not make it, and ridicule it as a minor practice. Some make it but do not use it, simply hanging it in a thatched hut. This is because internally there is no compassion, and externally there is indulgence and recklessness. It blocks the path of enlightenment and harms the discipline of our Buddhist teachings. You should uphold and guard it with sincerity, and strive to promote it. It is not only the four types of birth (sishi: referring to viviparous, oviparous, moisture-born, and metamorphic) that rely on it, but it also allows the Three Jewels (sanbao: Buddha, Dharma, Sangha) to increase in glory.
Ode to the Khakkhara
I have a khakkhara (xizhang: a staff carried by monks), its construction has a standard. The upper and lower parts are balanced, the whole being six feet tall. The twelve rings are round and without defect, showing that causes and conditions are both death and life. The two prongs open and then come together, revealing that emptiness and existence are neither separate nor identical. It is not used to support the weak, but only to beg for food. Holding it, one appears serene and silent. Shaking it, its sound is clear and distinct. I only wish to open all the gates (youmen: referring to the gates of the six realms of reincarnation), and to stop the suffering of the three paths (santu: hell, hungry ghosts, animals). Carry it with you, and wherever you stop, hang it on the wall. Dust and dirt easily grow, so it must be wiped clean. Throwing it beyond the clouds is not difficult, and resolving the tigers' conflict does not require effort. Fortunate are the ordinary people who walk in the footsteps of the sages. Outwardly rough, inwardly harboring thorns. Using it or abandoning it, how can one not be vigilant at all times?
Zen Master Ze's Admonition on Washing the Face
Consider carefully, is the face naturally generated? Does the wheat spring forth from the earth? They are all the sweat and blood of sentient beings, the cream of the benefactors. Originally, it was to treat the withering of the body, to accomplish the path of enlightenment. Even ordinary consumption is feared to be difficult to digest, let alone washing away the essence, leaving only the sinews and dregs. It relies entirely on the five flavors (wuwèi: referring to sweet, sour, bitter, spicy, salty) to add beauty, color, and fragrance, skillfully creating all kinds of foods, simulating the shape of fish and meat. So that food like goose feathers and white snow flows away with the water from the dining hall. Two-thirds of the food ration is wasted. Such waste is truly without shame. Not understanding the difficulty of farming, reducing the protection of the dragon gods. Even if one has the blessings of a Chakravartin (lunwang: an ideal monarch who rules the world), it will still dissipate like melting ice. Although it is not harming life
生。寧不招因帶果。大覺世尊一麻一麥。古來高士果菜充飢。飲食之侈未除。解脫之期安在。但願參禪得髓。何須洗面求筋。縱消萬兩黃金。正好粗羹淡飯。既免多求妨道。自然所向清高。雖云淡薄家風。別是一般安樂。痛想圓通慈訓。真堪換骨洗腸(法雲圓通禪師常戒學徒不得洗面)深思舜老規繩。須是斬釘截鐵(云居舜和尚制常住及諸莊並不令洗面)大眾同推道念。莫嫌供養蕭疏。假饒斫下山僧頭。決定不洗常住面。元符三年十一月一日住持宗賾白。
洗心猶在半途中。洗面何曾振古風。今日叢林思舜老。 昔時宗匠憶圓通。
種麥辛勤磨麥難。莫將洗面作盤餐。為憐枉費情何似。 恰與山僧肉一般。
任是豐年猶損福。假饒兇歲亦傷財。慇勤為報諸禪者。 緊把繩頭更不開。
正使有餘須愛惜。不應過分太無漸。閻羅老子真難解。 主稼龍神意未甘。
莫言此費不多爭。萬事皆從洗面生。舜帝昔年為漆器。 百僚猶諫不須行。
面里有筋須有腳。忽然筋去腳難行。自家吃著情猶倦。 過與他人意未平。
調和香味如真肉。鬥飣肥鮮作假魚。畫佛既然成道果。 像生那得證無餘。
三冬洗處寒侵骨。九夏蒸時汗滿身。費水費油兼費火。 勞人勞畜亦勞神。
道者疏餐樂有餘。凈人還不費工夫。
【現代漢語翻譯】 現代漢語譯本 生（眾生）。難道不是招致因果循環嗎？大覺世尊（對宇宙有徹底覺悟的受人尊敬的人）一麻一麥都珍惜。古代的高士（品德高尚的人）用野菜粗糧充飢。如果飲食上的奢侈之風不能去除，那麼解脫的日子又在哪裡呢？只希望參禪能夠領悟精髓，哪裡需要洗臉來求得麵筋呢？縱然消耗萬兩黃金，也只適合粗茶淡飯。既然避免了過多的需求而妨礙修行，自然就會走向清高。雖然說是淡泊的家風，卻另有一番安樂。深刻地體會法雲圓通禪師（法雲圓通禪師）的慈悲教誨，真正可以換骨洗腸（法雲圓通禪師常常告誡學徒不要洗臉）。深入思考舜老（云居舜和尚）的規矩，必須是斬釘截鐵（云居舜和尚制定常住以及各個莊園都不允許洗臉）。大眾共同推崇道念，不要嫌棄供養的簡陋。即使砍下山僧的頭，也決不洗常住的面。元符三年十一月一日住持宗賾（宗賾）敬白。
洗心還在半途中，洗面何曾是古風。今日叢林思念舜老，昔時宗匠追憶圓通。
種麥辛勤磨麥難，莫將洗面當盤餐。可憐白白浪費像什麼？就像是割山僧身上的肉一般。
即使是豐年也會損耗福報，就算是兇年也會耗費錢財。慇勤地告訴各位禪者，緊緊抓住繩頭不要放鬆。
即使有多餘的也要愛惜，不應該過分浪費沒有節制。閻羅老子（掌管地獄的神）實在難以應付，主稼龍神（掌管農業的神）也不會高興。
不要說這點花費不多，萬事都是從洗臉開始的。舜帝（舜帝）當年因為製造漆器，百官還勸諫不要這樣做。
面里有筋就必須有腳（指麵筋和澱粉），忽然麵筋去了腳就難以行走。自己吃著都覺得厭倦，送給別人心裡也不舒坦。
調和香味做得像真肉一樣，堆砌肥美的食物做成假魚。畫的佛像既然能成就道果，雕塑的偶像怎麼能證得無餘呢？
冬天洗臉寒氣侵入骨髓，夏天蒸煮時汗流浹背。費水費油又費火，勞人勞畜也勞神。
修道的人吃粗茶淡飯就快樂有餘，負責清潔的人還不費工夫。
【English Translation】 English version Sentient beings. Doesn't it invite cause and effect? The greatly enlightened World Honored One (a respected person with complete enlightenment of the universe) cherishes even a single sesame seed or a single grain of wheat. Ancient high-minded scholars (people of noble character) satisfied their hunger with wild vegetables and coarse grains. If the extravagance in diet cannot be eliminated, where will the day of liberation be? I only hope that through Chan meditation, one can grasp the essence; why seek gluten by washing one's face? Even if one spends ten thousand taels of gold, it is only suitable for simple meals. Since avoiding excessive demands prevents cultivation, one will naturally move towards purity and nobility. Although it is said to be a simple family style, it is a different kind of peace and happiness. Deeply understand the compassionate teachings of Chan Master Fayun Yuantong (Chan Master Fayun Yuantong), which can truly transform bones and cleanse intestines (Chan Master Fayun Yuantong often warned his disciples not to wash their faces). Deeply contemplate the rules of Elder Shun (Monk Yunju Shun), which must be decisive (Monk Yunju Shun stipulated that neither the monastery nor the various estates were allowed to wash their faces). The assembly jointly promotes the thought of the Way; do not dislike the sparseness of offerings. Even if the head of the mountain monk is chopped off, I will definitely not wash the face of the monastery. Respectfully stated by Abbot Zongze (Zongze) on November 1st of the third year of Yuanfu.
Washing the heart is still halfway, washing the face has never been an ancient custom. Today, the monastery thinks of Elder Shun, in the past, the great masters remembered Yuantong.
Planting wheat is hard work, grinding wheat is difficult. Do not use washing the face as a meal. How pitiful is the waste? It's like cutting the flesh from the mountain monk's body.
Even a good year will deplete blessings, even a bad year will waste money. Earnestly tell all Chan practitioners, hold the rope tightly and do not let go.
Even if there is surplus, cherish it; one should not be excessively wasteful and without restraint. Yama (the god who rules hell) is really difficult to deal with, and the Dragon God of Agriculture (the god who manages agriculture) will not be happy.
Do not say that this expense is not much, all things start from washing the face. Emperor Shun (Emperor Shun) in the past made lacquerware, and the officials still advised against it.
If there is gluten in the face, there must be feet (referring to gluten and starch). Suddenly, if the gluten is gone, the feet will be difficult to walk. Even if you eat it yourself, you feel tired, and you don't feel comfortable giving it to others.
The flavor is blended to resemble real meat, and the rich and fresh food is piled up to make fake fish. Since the painted Buddha can achieve the fruit of the Way, how can the sculpted idol attain complete liberation?
Washing the face in winter, the cold invades the bones; steaming in summer, sweat covers the body. It wastes water, oil, and fire, and it exhausts people, animals, and spirits.
Those who cultivate the Way are happy with simple meals, and those responsible for cleaning do not waste effort.
尋常普請供承外。 落得參禪誦佛書。
不學諸方五味禪。箇中消息更天然。成湯祝網從君意。 呂望垂鉤信我緣。
三時普請歸禪室。一念無心過虎溪。缽里飯盛粗粟米。 桶中羹是淡黃齏。
玉食尊官莫動情。隨堂齋飯太粗生。空門平等無高下。 千聖從來一路行。
信心檀越事齋筵。莫以蕭疏意便闌。大抵精粗同一飽。 細論功過卻多般。
效古修行利益深。新羅不是拗叢林。雖然冷淡無滋味。 聊表禪家一片心。
君親義重曾輕舍。水陸庖精尚遠離。今日此情猶未息。 低頭更念出家時。
摩盤拭案強逢迎。終愧禪林本分僧。出世道心隨日減。 順情人事逐年增。
叢林枯淡變柴林。日用蕭條古意深。不洗十方常住面。 唯參六代祖師心。
莫以今人似古人。較量終是有疏親。當時建磨分皮髓。 後代兒孫洗面筋。
疏齋易備長安樂。美食難消損道緣。多見水邊林下客。 一生無事亦長年。
已學壞衣為乞士。忍夸精饌敵王公。有人解笑從他笑。 甘豎降旗立下風。
不是憂貧不是慳。息繁餐道合如然。通心上士應相委。 多口禪和莫亂傳。
乳薤葷膻損戒香。麵筋奢靡費常堂。如今一筆都勾下。 轉覺空門氣味長。
洗面終歸克化難。因循多病障輕安。凡夫福德能多少。 縱
【現代漢語翻譯】 現代漢語譯本 尋常的普請（指寺院中的集體勞動）供養之外。 剩下的時間就用來參禪、誦讀佛經。
不學其他地方那種講究滋味的禪法。 我這裡面的訊息更加天然純粹。成湯（商朝的開國君主）祝網的故事隨你的心意。 姜太公（呂望）垂釣的故事相信是我的緣分。
每天三次的普請結束后回到禪房。 一念不生，無心地走過虎溪（指慧遠大師送客不過虎溪的典故）。 缽里盛的是粗糙的粟米飯。 桶裡的羹湯是清淡的醃菜。
達官貴人不要對這些粗茶淡飯動情。 隨眾吃的齋飯實在太粗糙了。空門之中講究平等，沒有高下之分。 歷代聖賢都是這樣一路走過來的。
有信心的施主供養齋飯。 不要因為飯菜簡單就心生懈怠。大體上來說，精美的食物和粗糙的食物都能讓人吃飽。 但仔細論起來，其中的功過卻有很多不同。
傚法古人修行，利益深遠。 新羅（指慧能大師）不是那種標新立異的叢林。 雖然飯菜冷淡沒有滋味。 也聊且表達禪家的一片心意。
君主的恩義和親人的情誼曾經輕易地捨棄。 水陸大餐和精美的烹飪也早已遠離。 今日這份出家修道的心情仍然沒有止息。 低頭更加思念當初出家的時候。
勉強地擦拭桌案，強顏歡笑地逢迎。 最終還是愧對禪林中安守本分的僧人。出世修道的心日漸減少。 順應人情世故的事情逐年增加。
叢林清苦淡泊，快要變成柴林一般。 日常用度蕭條簡樸，深得古人的意趣。不去粉飾十方常住（指寺院）的表面。 唯獨參究六代祖師（指禪宗六祖慧能）的心法。
不要用現在的人和古人相比。 比較起來終究會有疏遠和親近。當時達摩祖師剖析自身，分出皮、肉、骨、髓。 後代的兒孫卻只知道洗面粉。
清淡的齋飯容易準備，使人安樂。 精美的食物難以消化，會損害修道的因緣。多見水邊林下的修行人。 一生無事，也能長壽。
已經學會穿破舊的衣服做乞丐。 怎能誇耀精美的食物，與王公貴族相比？有人嘲笑就讓他嘲笑吧。 甘願豎起降旗，處於下風。
不是因為憂愁貧窮，也不是因為吝嗇。 停止繁瑣的飲食，餐餐素食才合乎修道的本然。通達心性的上士應該瞭解我的心意。 不要讓多嘴的禪和子胡亂傳播。
乳製品、韭菜等葷腥之物會損害戒律的香氣。 用麵筋來奢侈浪費，有損常住的資財。如今一筆都勾銷了。 反而覺得空門的氣味更加長久。
洗面粉終究難以消化。 因循茍且，多生疾病，會障礙身心的輕安。凡夫的福德又能有多少呢？ 縱然
【English Translation】 English version Apart from the usual 'puqing' (collective labor in a monastery) offerings. The remaining time is used for Chan meditation and reciting Buddhist scriptures.
I don't learn the kind of Chan that emphasizes flavors from other places. The message here is more natural and pure. The story of Cheng Tang (the founding monarch of the Shang Dynasty) praying to the net is up to your intention. The story of Jiang Taigong (Lü Wang) fishing believes in my fate.
After the three daily 'puqing' sessions, return to the meditation room. With a thoughtless mind, pass through Tiger Creek (referring to the story of Master Huiyuan not crossing Tiger Creek when seeing guests off). The bowl is filled with coarse millet rice. The soup in the bucket is light pickled vegetables.
Do not be moved by these simple meals, esteemed officials. The communal vegetarian meal is too rough. The empty gate emphasizes equality, without high or low. All the sages have walked this path.
Faithful donors offer vegetarian meals. Do not be discouraged by the simplicity of the food. Generally speaking, both exquisite and rough food can satisfy hunger. But carefully discussing it, there are many differences in merit and demerit.
Following the ancients in practice brings profound benefits. Silla (referring to Master Huineng) is not the kind of monastery that seeks novelty. Although the food is bland and tasteless. It also expresses a piece of the Chan family's heart.
The kindness of the ruler and the affection of relatives were once easily abandoned. Aquatic and terrestrial delicacies and exquisite cooking have also long been abandoned. Today, this mind of leaving home to practice has not ceased. Bowing my head, I think even more of the time when I first left home.
Forcibly wiping the table and forcing a smile to greet others. In the end, I am ashamed of the monks in the Chan forest who abide by their duties. The mind of transcending the world decreases day by day. The things that cater to human feelings increase year by year.
The monastery is so withered and plain that it is about to become a firewood forest. Daily use is simple and frugal, deeply understanding the meaning of the ancients. Do not decorate the surface of the ten directions' permanent residence (referring to the monastery). Only study the mind-dharma of the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Chan Buddhism).
Do not compare people today with the ancients. Comparing them, there will ultimately be estrangement and closeness. At that time, Bodhidharma analyzed himself, dividing skin, flesh, bone, and marrow. Later generations only know how to wash flour.
Simple vegetarian meals are easy to prepare, bringing peace and joy. Exquisite food is difficult to digest, harming the causes and conditions for cultivation. Often see practitioners by the water and under the trees. Living a life without incident can also lead to longevity.
I have already learned to wear ragged clothes as a beggar. How can I boast of exquisite food, comparing myself to princes and nobles? If someone laughs, let them laugh. Willingly raise the flag of surrender, being in a subordinate position.
It is not because of worrying about poverty, nor because of stinginess. Stopping complicated diets, eating vegetarian meals is in accordance with the nature of cultivation. Those who understand the mind should understand my intention. Do not let gossipy Chan monks spread rumors.
Dairy products, leeks, and other pungent and meat-containing foods will damage the fragrance of precepts. Using gluten extravagantly wastes the monastery's resources. Now, all of this is crossed out. Instead, I feel that the flavor of the empty gate is longer lasting.
Washing flour is ultimately difficult to digest. Following old habits leads to many illnesses, hindering the lightness and peace of body and mind. How much merit and virtue can ordinary people have? Even if
使滄溟也解干。
本來面目甚分明。逐浪隨波太瘦生。應被叢林高士笑。 天真喪盡得浮名。
龍象高僧意不群。撩天鼻孔氣凌雲。尚嫌禪悅珍羞味。 爭肯饞噇愛麵筋。
山僧初未歷艱難。振領提綱似等閑。十五萬斤常住面。 已隨流水過人間。
雖然指馬事難明。同過同功未可憑。惜福此時因大眾。 無慚當日是山僧。
招提枉費禍難量。見說泥犁歲月長。卻恐那時妨道業。 不如今日且尋常。
叢林執事莫癡憨。苦果酬因豈易擔。更擬諸方問王老。 不知辛苦為誰甜。
僧家一飯且支身。惜福由來戒麵筋。大嚼屠門真可愧。 十千沽酒又何人。
天生三武禍吾宗。釋子還家塔寺空。應是昔年崇奉日。 不能清儉守真風。
山僧特地改家常。圖得吾門更久長。若向此時疏奉養。 免教他日誤君王。
唐朝欲末事如麻。兵火屠燒萬萬家。當日太平思儉約。 可能巢賊亂中華。
宴安風範日驕奢。須趁昇平剪禍芽。所以吾門增淡薄。 且圖天下息繁華。
攝伏龍天動鬼神。蓋因高行出凡倫。從教古淡無人愛。 只此清修是化門。
隨家豐儉事難同。禪悅偏宜淡薄中。下口若知無味味。 舉頭方見不空空。
受福人多惜福稀。得便宜是落便宜。雲門胡餅金牛飯。 一飽心頭忘百饑。
百
【現代漢語翻譯】 現代漢語譯本 即使滄溟（大海）也能被曬乾。
本來面目是多麼分明啊，卻逐浪隨波，顯得太過瘦弱。 應該會被叢林中的高士嘲笑，天真喪失殆盡，只得到了虛浮的名聲。
龍象般的高僧，心意與衆不同，高昂的鼻孔，氣勢直衝雲霄。 尚且嫌棄禪悅的珍饈美味，怎肯貪吃愛戀那麵筋呢？
山僧最初沒有經歷過艱難困苦，提起綱領好像是很平常的事情。 十五萬斤常住（寺院）的面，已經隨著流水流逝於人間。
雖然指鹿為馬的事情難以辨明，但一同經歷，一同立功，卻不可靠。 珍惜福報，此時是爲了大眾，沒有愧對當日作為山僧的身份。
寺院枉費，災禍難以估量，聽說地獄的歲月漫長。 恐怕那時會妨礙修行，不如今日且過平常日子。
叢林的執事們不要癡傻愚笨，苦果酬償因果哪裡容易承擔。 還要打算到各處去問王老（指王安石），不知這辛苦是爲了誰的甜美？
僧人一飯且能維持生命，珍惜福報，本來就戒吃麵筋。 大口吃肉，真令人慚愧，花費萬千去沽酒，又有何人呢？
天生的三武（指北魏太武帝、北周武帝、唐武宗）給我的宗門帶來災禍，僧人還俗，塔寺空空蕩蕩。 應該是昔年崇奉佛教的日子裡，不能清廉節儉，保持真正的風尚。
山僧特地改變日常習慣，圖的是我的宗門更加長久。 若在此時疏忽奉養，免得他日誤了君王。
唐朝末年，事情像亂麻一樣，兵火屠殺，千千萬萬戶人家。 當日太平時若能想到節儉，可能就不會有黃巢作亂中華。
宴樂安逸的風氣日益驕奢，必須趁著昇平的時候剪除禍患的萌芽。 所以我的宗門增加淡泊，且圖天下止息繁華。
攝伏龍天（天龍八部）感動鬼神，是因為高尚的品行超出了凡人的範疇。 任憑古樸平淡無人喜愛，只有這清凈的修行才是教化的門徑。
隨著各家豐儉不同，事情難以相同，禪悅偏偏適宜在淡泊之中。 下口如果知道無味之味，抬頭才能看見不空之空。
享受福報的人多，珍惜福報的人少，得到便宜就是失去便宜。 雲門（禪宗祖師）的胡餅，金牛（寺院）的飯食，一飽之後，心中忘記了百種飢餓。
【English Translation】 English version Even the vast ocean (Cangming) can be dried up.
The original face is so clear, yet chasing waves and following the current, appearing too thin and weak. It should be laughed at by the lofty scholars in the forest, having lost all innocence and only gained a superficial reputation.
The dragon-like (Longxiang) high monk, with extraordinary intentions, the raised nostrils, the aura soaring into the clouds. Still disliking the precious delicacies of Chan joy, how could he greedily love the gluten?
The mountain monk initially did not experience hardship, lifting the outline seems like a common thing. One hundred and fifty thousand catties of Changzhu (monastery) noodles have flowed away with the water in the world.
Although the matter of pointing at a deer and calling it a horse is difficult to discern, experiencing together and contributing together is unreliable. Cherishing blessings, at this time it is for the public, without shame for the identity of the mountain monk on that day.
The monastery is wasted, the disaster is immeasurable, it is said that the years in hell are long. I am afraid that it will hinder practice at that time, it is better to live an ordinary life today.
The supervisors of the jungle should not be foolish and stupid, how easy is it to bear the reward of bitter fruit and karma. Also planning to go to various places to ask Wang Lao (referring to Wang Anshi), I don't know whose sweetness this hard work is for?
A monk's meal can sustain life, cherishing blessings, originally abstaining from gluten. Eating meat in large bites is truly shameful, spending thousands to buy wine, who else is there?
The natural Three Wu (referring to Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang) brought disaster to my sect, monks returned to secular life, and the pagodas and temples were empty. It should be in the days of worshiping Buddhism in the past, unable to be clean and frugal, and maintain the true style.
The mountain monk specially changed the daily habits, in order to make my sect last longer. If you neglect the support at this time, avoid misleading the king in the future.
At the end of the Tang Dynasty, things were like a mess, soldiers and fire slaughtered tens of millions of households. If you could think of frugality in the days of peace, there might not have been Huang Chao's rebellion in China.
The atmosphere of feasting and comfort is becoming more and more extravagant, you must take advantage of the peaceful time to cut off the bud of disaster. Therefore, my sect increases simplicity, and seeks to stop the prosperity of the world.
Subduing the dragon and heaven (Tianlong Babu) moves ghosts and gods, because the noble character exceeds the category of mortals. Let the ancient simplicity be unpopular, only this pure practice is the gateway to enlightenment.
It is difficult to be the same with the richness and frugality of each family, Chan joy is especially suitable in simplicity. If you know the tasteless taste in your mouth, you can see the non-empty emptiness when you look up.
There are many people who enjoy blessings, and few people who cherish blessings, getting cheap is losing cheap. Yunmen's (Zen master) sesame cake, Jinniu's (temple) food, after a full meal, forget hundreds of hunger in your heart.
衲袈裟五綴盂。二時寧復計精粗。沙門畢竟宜清苦。 軟暖修行道業疏。
太平人物侈心開。受用殷繁養禍胎。慚愧未生癡福盡。 災荒水旱驀頭來。
太平生齒漸增加。美食鮮衣器用華。地方有窮財有限。 此時宜儉不宜奢。
辦才凈法師心師銘
咄哉此身。爾生何為。資之以食。覆之以衣。處身以室。 病之以醫。百事將養一時不虧。殊不知恩反生怨違。 四大互惱五臟相欺。此身無常一息別離。 此身不凈九孔常垂。百千癰疽一片薄皮。 此身可惡無貪惜之。當使此身依法修持。 三種凈觀十六思惟。一行不退安養西歸。 成無上智是為心師。
唐禪月大師座右銘並
序曰。愚常覽白太保所作續崔子玉座右銘一首。其詞旨乃典乃文。再懇再切。實可警策。未悟貽厥將來。次又見姚宗卞蘭張說李邕。皆有斯文尤為奧妙。其于束勖婉娩。乃千古之鑑誡資腴矣。愚竊愛其文。唯恨世人不能行之。十得一二。一日因袖毫遂作續白氏之續命。曰續姚梁公座右銘一首。雖文經理緯非逮于群公。而亦可書于屋壁。
善為爾諸身。行為爾性命。禍福必可轉。莫愨言前定。見人之得。如己之得。則美無不克。見人之失。如己之失。是亨貞吉。返此之徒。天鬼必誅。福先禍始。好殺減紀。不得不止。
【現代漢語翻譯】 現代漢語譯本 縫補的袈裟和五個食器，早晚兩餐何必計較粗細？沙門（Śrāmaṇa，佛教出家人的通稱）本來就應該過清貧刻苦的生活，貪圖舒適溫暖只會疏遠修行，荒廢道業。
太平盛世人們奢侈之心大開，享受過度反而會滋養禍患。可悲的是，愚癡的福報享盡之時，各種災荒（水災、旱災）就會突然降臨。
太平盛世人口逐漸增加，美食、華麗的衣服、精美的器物層出不窮。然而地方資源有限，財富也有盡時，此時應該節儉，不應該奢侈。
辦才凈法師心師銘
唉，這個身體啊！你來到世上是爲了什麼？用食物來滋養它，用衣服來覆蓋它，用房屋來安置它，生病了就用藥物來醫治它。百般照料，一時一刻也不敢虧待。卻不知它非但不感恩，反而心生怨恨違逆。四大（地、水、火、風）互相惱害，五臟互相欺騙。這個身體無常，一口氣不來就永遠分離。這個身體污穢不凈，九孔經常流出不潔之物。百千個癰疽，只靠一片薄皮包裹。這個身體令人厭惡，沒有什麼值得貪戀的。應當讓這個身體依法修行，修習三種凈觀（不凈觀、慈悲觀、因緣觀），十六種思惟（觀身不凈等）。一旦進入修行正道永不退轉，就能往生西方極樂世界。成就無上智慧，這就是心師。
唐禪月大師座右銘並序
序言：我常常閱讀白居易太保所作的《續崔子玉座右銘》一首。其中的文辭旨意既典雅又精闢，反覆懇切，實在可以用來警醒世人。領悟它，可以遺澤後代。後來又看到姚崇、卞蘭、張說、李邕等人的作品，都非常奧妙。他們對於約束勸勉，委婉勸導，實在是千古的鑑誡和豐富的借鑑。我私下喜愛他們的文章，只恨世人不能實行，十個人中能做到一兩個就不錯了。有一天，我拿起筆，於是續寫白居易的續命篇，寫了《續姚梁公座右銘》一首。雖然我的文采和經綸比不上各位前輩，但也還可以寫在墻壁上。
善待你的身體，端正你的行為，這關係到你的性命。禍福是可以轉變的，不要固執地認為一切都是命中註定。看到別人有所得，就像自己有所得一樣高興，這樣一切美好都能成功。看到別人有所失，就像自己有所失一樣難過，這樣就能亨通貞正吉祥。違背這些原則的人，天神和鬼神必定會誅殺他。福報在前，禍患在後，喜歡殺戮會減少壽命。不得不停止啊！
【English Translation】 English version A patched robe and five bowls; why bother calculating the fineness of the two meals? A Śrāmaṇa (Buddhist renunciate) should, after all, live a simple and austere life. Indulging in comfort and warmth only distances one from practice and wastes one's spiritual endeavors.
In times of peace, people's desires run wild, and excessive indulgence breeds misfortune. Sadly, when the foolish blessings are exhausted, disasters (floods, droughts) suddenly strike.
In times of peace, the population gradually increases, with fine foods, luxurious clothes, and exquisite utensils emerging endlessly. However, local resources are limited, and wealth has its limits. At this time, one should be frugal, not extravagant.
Inscription by Dharma Master Bancai Jing on the Mind as Teacher
Alas, this body! What were you born for? Nourishing it with food, covering it with clothing, housing it in rooms, and healing it with medicine when it is sick. Taking care of it in every way, not neglecting it for a moment. Yet, it not only fails to be grateful but instead harbors resentment and opposition. The four elements (earth, water, fire, wind) torment each other, and the five organs deceive each other. This body is impermanent; with one breath gone, it is forever separated. This body is impure and unclean, with its nine orifices constantly dripping with filth. Hundreds and thousands of carbuncles, covered only by a thin layer of skin. This body is repulsive; there is nothing to be greedy for. One should use this body to practice the Dharma, cultivating the three pure contemplations (contemplation of impurity, contemplation of compassion, contemplation of dependent origination), and the sixteen thoughts (contemplating the impurity of the body, etc.). Once on the right path of practice, never retreating, one can be reborn in the Western Pure Land. Attaining unsurpassed wisdom, this is the Mind as Teacher.
Zen Master Chanyue of the Tang Dynasty's Inscription for His Seat, with Preface
Preface: I often read the inscription 'Continuing Cui Ziyu's Inscription for His Seat' by Grand Protector Bai Juyi. Its words and meaning are both elegant and profound, repeatedly earnest, and truly capable of awakening people. Understanding it can benefit future generations. Later, I also saw works by Yao Chong, Bian Lan, Zhang Yue, Li Yong, and others, all of which were very profound. Their exhortations and gentle admonishments are truly timeless lessons and rich resources. I privately admire their writings, but I regret that people in the world cannot put them into practice; one or two out of ten can do it. One day, I picked up my pen and continued Bai Juyi's continuation, writing 'Continuing Yao Liangong's Inscription for His Seat.' Although my talent and statesmanship cannot compare to those of the esteemed predecessors, it can still be written on the wall.
Treat your body well, and rectify your conduct, for it concerns your life. Fortune and misfortune can be transformed; do not stubbornly believe that everything is predetermined. Seeing others gain, rejoice as if you yourself have gained; in this way, all good things can be achieved. Seeing others lose, grieve as if you yourself have lost; in this way, you will be prosperous, upright, and auspicious. Those who violate these principles will surely be punished by gods and spirits. Blessings come before, and misfortune follows; a fondness for killing reduces one's lifespan. One must stop!
守謙寡慾。善善惡惡。不得不作。無見貴熱。諂走蹩躄無輕賤微。上下相依。古聖著書。矻矻孳孳。忠孝信行越食逾衣。生天地間未或非假。身危彩虹景速奔馬。胡不自強。將升玉堂。胡為自墜。言虛行偽。艷殃爾壽須戒。酒腐爾腸須畏。勵志須至。撲滿必破。非莫非於飾非。過莫過於文過。乃物陰功子孫必封。無恃文學。是司奇薄。患隨不忍害逐無足。一此一彼。諧官合徴。親仁下問立節求己。惡木之陰匪陰。盜泉之水非水。世孚草草能生幾幾。直須如冰如玉。種桃種李。嫉人之惡酬恩報義。忽己之慢成人之美。無擔虛譽無背至理。恬和愻暢沖融終始。天人景行盡此而已。丁寧丁寧戴髮含齒(禪月集)。
吉州能濟山友云鍪和尚蛇穢說
世間最毒者無甚於蛇虺。至穢者莫過乎便利。蓋蛇虺之毒能害人之性命。便利之穢能穢人之形服。所以欲保其性命也。必遠於毒害。欲潔其形服也必除其穢惡。如世之人夢蛇虺。則欣其有財。夢便利則悅其獲利。何寤寐愛惡之不同哉。茍知惺有所忌寤有所懼。又何必見財斯喜。見利斯悅者乎。況財之毒尤甚於蛇虺。利之穢更過乎便利。且古之人以財害乎性命者。不止於一。以利污乎形服者。亦由其眾。而不悟者愛之而不已。貪之而不止。是亦可悲也。且夫貧也富也。人之
【現代漢語翻譯】 現代漢語譯本 守謙少欲。要讚揚善良，憎惡邪惡。不應該做的事情就不要去做。不要看重榮華富貴。諂媚奔走和瘸腿的人，不要輕視弱小卑微的人。上下級互相依存。古代聖賢著書立說，勤奮不懈。忠孝信義的實踐要超過對飲食和衣著的追求。生存在天地之間，沒有什麼是真正屬於自己的，都是暫借的。人生就像彩虹般短暫，光陰似奔馬般飛逝。為何不奮發圖強，將來可以步入高雅的殿堂？為何要自甘墮落，言語虛假，行為虛偽？美艷往往帶來災禍，要警惕！美酒會腐蝕你的腸胃，要畏懼！立志要堅定不移，裝滿的撲滿終有打破的一天。最大的錯誤莫過於掩飾自己的錯誤，最嚴重的過失莫過於文飾自己的過錯。積累陰德，子孫後代必定會得到福報。不要仗恃自己的文才，那是掌管命運簿籍的官吏所司職的。災禍往往伴隨著不忍之心而來，禍害總是追隨著永不滿足的慾望。一件事如此，另一件事也是如此。要協調官府，配合徵稅。親近仁人，虛心請教，樹立節操，反省自身。惡木的樹蔭不能庇護人，盜泉的水不能飲用。世事如草般短暫，人生又能有多少呢？要像冰玉般純潔堅貞。要種桃種李，行善積德。要憎恨別人的邪惡，報答別人的恩義。要忽略自己的怠慢，成全別人的美德。不要承擔虛假的聲譽，不要違背至高的真理。要保持恬淡平和，謙遜舒暢，始終保持沖虛融和的狀態。這是天人和諧相處的準則，做到這些就足夠了。切記！切記！要珍惜這戴髮含齒的生命。（禪月集）
吉州能濟山友云鍪和尚的蛇穢說
世間最毒的東西沒有比蛇虺（毒蛇）更厲害的了，最污穢的東西莫過於大小便。因為蛇虺的毒能傷害人的性命，大小便的污穢能玷污人的形體和服飾。所以想要保全性命，就必須遠離毒害；想要保持形體和服飾的潔凈，就必須清除污穢。然而世人夢見蛇虺，就高興地認為要發財；夢見大小便，就喜悅地認為要獲利。為什麼睡夢中和醒來后的喜好厭惡如此不同呢？如果懂得睡夢中有所顧忌，醒來後有所畏懼，又何必見到錢財就歡喜，見到利益就喜悅呢？況且錢財的毒害比蛇虺更甚，利益的污穢比大小便更甚。而且古代因為錢財而喪失性命的人，不止一個；因為利益而玷污形體和服飾的人，也很多。但那些不覺悟的人卻愛財不止，貪利不休，這真是可悲啊！再說貧窮也好，富貴也好，都是人...
【English Translation】 English version Be modest and have few desires. Praise good and hate evil. Do not do what should not be done. Do not value wealth and honor. Do not despise the humble and lowly who flatter and hobble. Superiors and inferiors depend on each other. Ancient sages wrote books diligently and tirelessly. The practice of loyalty, filial piety, trustworthiness, and righteousness should surpass the pursuit of food and clothing. Living between heaven and earth, nothing is truly one's own; all is borrowed. Life is as fleeting as a rainbow, and time flies like a galloping horse. Why not strive to improve oneself, so that one may enter the halls of elegance in the future? Why degrade oneself with false words and hypocritical actions? Beauty often brings disaster, so be vigilant! Wine rots your intestines, so be fearful! Be resolute in your aspirations; a full piggy bank will eventually be broken. The greatest mistake is to cover up one's mistakes, and the most serious fault is to embellish one's faults. Accumulate hidden merits, and your descendants will surely be blessed. Do not rely on your literary talent; that is the duty of the officials who manage the books of fate. Calamity often comes with intolerance, and harm always follows insatiable desires. One thing is like this, and another thing is also like this. Coordinate with the government and cooperate with taxation. Be close to the benevolent, humbly ask for advice, establish integrity, and reflect on oneself. The shade of a bad tree cannot shelter people, and the water of the Robber's Spring cannot be drunk. Worldly affairs are as fleeting as grass, and how much of life can one have? One must be as pure and firm as ice and jade. Plant peach trees and plum trees, and do good deeds. Hate the evil of others, and repay kindness with righteousness. Overlook one's own negligence, and help others achieve their merits. Do not bear false reputations, and do not betray the supreme truth. Maintain tranquility and harmony, humility and ease, and always maintain a state of emptiness and harmony. This is the principle of harmony between heaven and man; doing these things is enough. Remember! Remember! Cherish this life with hair and teeth. (Zen Moon Collection)
Venerable Yun Mou, a mountain friend from Nengji Mountain in Jizhou, on the topic of snakes and filth
In the world, nothing is more poisonous than snakes (she hui). Nothing is more filthy than excrement and urine (bian li). This is because the poison of snakes can harm people's lives, and the filth of excrement and urine can defile people's bodies and clothing. Therefore, if you want to preserve your life, you must stay away from poison; if you want to keep your body and clothing clean, you must remove filth. However, when people dream of snakes, they are happy because they think they will get rich; when they dream of excrement and urine, they are happy because they think they will gain profit. Why are likes and dislikes so different in dreams and when awake? If you know what to avoid in dreams and what to fear when awake, why be happy when you see money and delighted when you see profit? Moreover, the poison of money is even worse than that of snakes, and the filth of profit is even greater than that of excrement and urine. Furthermore, in ancient times, there were more than a few people who lost their lives because of money; there were also many who defiled their bodies and clothing because of profit. But those who are not enlightened continue to love money and greed for profit, which is truly sad! Furthermore, whether one is poor or rich, it is all...
分定也。能安其分雖貧亦樂。不安其分縱富常憂。能知分之可安貧之可樂。則性命可以保而生。形服可以潔而存。是知貪財者是養于蛇虺。好利者必污乎形服。吾非好貧也。是遠毒害也。吾非惡富也。是除穢惡也。如有遠財如遠蛇虺去利如去便利者。吾保此人漸可以為達人矣。不然生生之厚貪愛無休。必將見傷其性命而污其形服矣。世人其訓之。
大慧禪師答孫知縣書
蒙以所脩金剛經相示。幸得隨喜一遍。近世士大夫肯如左右留心內典者。實為希有。不得意趣則不能如是信得及。不具看經眼則不能窺測經中深妙之義。真火中蓮也。詳味久之不能無疑耳。左右詆諸聖師翻譯失真。而汩亂本真。文句增減違背佛意。又云。自始持誦即悟其非。欲求定本是正舛差。而習偽已久雷同一律。暨得京師藏本。始有據依。復考繹天親無著論頌。其義吻合遂泮然無疑。又以長水孤山二師皆依句而違義。不識左右敢如是批判。則定嘗見六朝所譯梵本。盡得諸師翻譯錯謬。方始泮然無疑。既無梵本。便以臆見刊削聖意。則且未論招因帶果。譭謗聖教墮無間獄。恐有識者見之卻如左右。檢點諸師之過。還著于本人矣。古人有言。交淺而言深者招尤之道也。某與左右素昧平生。左右以此經求印證。欲流佈萬世。于眾生界中種佛種
【現代漢語翻譯】 現代漢語譯本：
這是關於安守本分的道理。能夠安於自己的本分，即使貧窮也會快樂。不安於自己的本分，即使富有也會常常憂愁。能夠明白安於本分是可取的，貧窮也是可以快樂的，那麼就可以保全性命，保持自身行為的純潔。要知道貪財的人，等於是在養毒蛇猛獸；貪圖利益的人，必然會玷污自己的行為。我不是喜歡貧窮，而是爲了遠離毒害；我不是厭惡富有，而是爲了清除污穢。如果有人像遠離毒蛇猛獸一樣遠離錢財，像丟棄糞便一樣丟棄利益，我保證這個人漸漸可以成為通達事理的人了。不然，貪婪的慾望沒有止境，必定會傷害自己的性命，玷污自己的行為。世人應該以此為訓誡。
大慧禪師給孫知縣的回信
承蒙您把所修習的《金剛經》拿來給我看，我很榮幸能隨喜一遍。近世的士大夫肯像您這樣留心佛經的，實在是非常稀有。不瞭解其中的意趣，就不能如此深信；不具備看經的眼力，就不能窺測經中深奧的含義，真是烈火中的蓮花啊。仔細品味很久，還是不能消除疑慮。您批評各位聖師翻譯失真，擾亂了原本的真意，認為文句增減違背了佛意。又說，自從開始持誦就悟到其中的錯誤，想要尋求一個確定的版本來糾正這些錯誤，但是學習錯誤的經文已經很久了，大家都雷同一致。等到得到京師的藏本，才有了依據，又考證了世親（Vasubandhu）和無著（Asanga）的論頌，發現其中的意義吻合，於是疑慮完全消除了。又認為長水和孤山二位法師都是依據字句而違背了經義。不知道您怎麼敢這樣批判，那麼一定是曾經見過六朝所翻譯的梵文版本，完全瞭解了各位法師翻譯的錯誤，才完全消除了疑慮。既然沒有梵文版本，就用自己的臆想來刪改聖人的意思，那麼暫且不論招致惡果，譭謗聖教會墮入無間地獄，恐怕有見識的人看到您這樣，反而會像您一樣，檢點各位法師的過失，還落在您自己身上了。古人有話說，交情淺薄而言語過深，是招致怨恨的方法。我和您向來不認識，您用這部經來求我印證，想要流佈萬世，在眾生界中種下佛的種子。 English version:
This is about the principle of being content with one's lot. If one can be content with one's lot, one will be happy even in poverty. If one is not content with one's lot, one will always be worried even in wealth. If one can understand that being content with one's lot is desirable, and that poverty can also be happy, then one can preserve one's life and maintain the purity of one's conduct. Know that a greedy person is like raising poisonous snakes and vipers; a person who covets profit will inevitably defile his conduct. It is not that I like poverty, but that I want to stay away from harm; it is not that I hate wealth, but that I want to eliminate filth. If someone stays away from wealth as if staying away from poisonous snakes and vipers, and discards profit as if discarding excrement, I guarantee that this person can gradually become a person who understands things. Otherwise, the thick greed and love will never end, and will inevitably harm one's life and defile one's conduct. People of the world should take this as a lesson.
A letter from Chan Master Dahui to Magistrate Sun
Thank you for showing me the Diamond Sutra (Vajracchedika Sutra) that you have been practicing. I am fortunate to be able to rejoice in it once. It is truly rare for modern scholar-officials to be as mindful of the inner scriptures as you are. If one does not understand the meaning, one cannot believe in it so deeply; if one does not have the eye to read the scriptures, one cannot glimpse the profound meaning in the scriptures, truly a lotus in the fire. After savoring it for a long time, I still cannot eliminate my doubts. You criticize the holy teachers for inaccurate translations, disturbing the original true meaning, and believe that the addition and subtraction of sentences violate the Buddha's intention. You also said that you realized the errors as soon as you started reciting it, and wanted to seek a definitive version to correct these errors, but you have been studying the wrong scriptures for a long time, and everyone is the same. When you obtained the Tibetan version from the capital, you had a basis, and you also examined the treatises and verses of Vasubandhu (世親) and Asanga (無著), and found that the meanings matched, so your doubts were completely eliminated. You also believe that Dharma Master Changshui (長水) and Dharma Master Gushan (孤山) both followed the words but violated the meaning of the sutra. I don't know how you dare to criticize like this, then you must have seen the Sanskrit versions translated in the Six Dynasties, and fully understood the translation errors of the masters, before you completely eliminated your doubts. Since you don't have the Sanskrit version, you use your own speculation to revise the meaning of the saints, then let's not talk about inviting bad consequences, slandering the holy teachings will fall into the Avici Hell (無間地獄), I am afraid that knowledgeable people will see you like this, and instead, like you, examine the faults of the masters, and put them on yourself. The ancients have a saying, 'Speaking deeply with shallow acquaintances is a way to invite resentment.' I have never known you, and you use this sutra to ask me to endorse it, wanting to spread it to the world and plant the seeds of Buddha in the realm of sentient beings.
【English Translation】 English version:
This is about the principle of being content with one's lot. If one can be content with one's lot, one will be happy even in poverty. If one is not content with one's lot, one will always be worried even in wealth. If one can understand that being content with one's lot is desirable, and that poverty can also be happy, then one can preserve one's life and maintain the purity of one's conduct. Know that a greedy person is like raising poisonous snakes and vipers; a person who covets profit will inevitably defile his conduct. It is not that I like poverty, but that I want to stay away from harm; it is not that I hate wealth, but that I want to eliminate filth. If someone stays away from wealth as if staying away from poisonous snakes and vipers, and discards profit as if discarding excrement, I guarantee that this person can gradually become a person who understands things. Otherwise, the thick greed and love will never end, and will inevitably harm one's life and defile one's conduct. People of the world should take this as a lesson.
A letter from Chan Master Dahui to Magistrate Sun
Thank you for showing me the Diamond Sutra (Vajracchedika Sutra) that you have been practicing. I am fortunate to be able to rejoice in it once. It is truly rare for modern scholar-officials to be as mindful of the inner scriptures as you are. If one does not understand the meaning, one cannot believe in it so deeply; if one does not have the eye to read the scriptures, one cannot glimpse the profound meaning in the scriptures, truly a lotus in the fire. After savoring it for a long time, I still cannot eliminate my doubts. You criticize the holy teachers for inaccurate translations, disturbing the original true meaning, and believe that the addition and subtraction of sentences violate the Buddha's intention. You also said that you realized the errors as soon as you started reciting it, and wanted to seek a definitive version to correct these errors, but you have been studying the wrong scriptures for a long time, and everyone is the same. When you obtained the Tibetan version from the capital, you had a basis, and you also examined the treatises and verses of Vasubandhu (世親) and Asanga (無著), and found that the meanings matched, so your doubts were completely eliminated. You also believe that Dharma Master Changshui (長水) and Dharma Master Gushan (孤山) both followed the words but violated the meaning of the sutra. I don't know how you dare to criticize like this, then you must have seen the Sanskrit versions translated in the Six Dynasties, and fully understood the translation errors of the masters, before you completely eliminated your doubts. Since you don't have the Sanskrit version, you use your own speculation to revise the meaning of the saints, then let's not talk about inviting bad consequences, slandering the holy teachings will fall into the Avici Hell (無間地獄), I am afraid that knowledgeable people will see you like this, and instead, like you, examine the faults of the masters, and put them on yourself. The ancients have a saying, 'Speaking deeply with shallow acquaintances is a way to invite resentment.' I have never known you, and you use this sutra to ask me to endorse it, wanting to spread it to the world and plant the seeds of Buddha in the realm of sentient beings.
子。第一等好事。而又以某為箇中人。以箇中消息相期于形器之外。故不敢不上稟。昔清涼國師造華嚴疏。欲正譯師訛舛。而不得梵本。但書之於經尾而已。如佛不思議法品中。所謂一切佛有無邊際身。色相清凈普入諸趣。而無染著。清涼但云佛不思議法品上卷第三葉第十行。一切諸佛舊脫諸字。其于經本脫落。皆注之於經尾。清涼亦聖師也。非不能添入及減削。止敢書之於經尾者。識法者懼也。又經中有大琉璃寶。清涼曰。恐是吠琉璃。舊本錯寫亦不敢改。亦只如此。注之經尾耳。六朝翻譯諸師非皆淺識之士。翻譯場有譯語者。有譯義者有潤文者。有證梵語者。有正義者。有唐梵相校者。而左右尚以為錯譯聖意。左右既不得梵本。便妄加刊削。卻要後世人諦信不亦難乎。如論長水依句而違義。無梵本證。如何便決定以其為非。此公雖是講人。與他講人不同。嘗參瑯玡廣照祥師。因請益瑯玡首楞嚴中富樓那問佛清凈本然云何忽生山河大地之義。瑯玡遂抗聲云。清凈本然云何忽生山河大地。長水于言下大悟後方披襟自稱座主。蓋座主多是尋行數墨。左右所謂依句而不依義。長水非無見識。亦非尋行數墨者。不以具足相故得阿耨菩提。經文大段分明。此文至淺至近。自是左右求奇太過。要立異解。求人從己耳。左右引無著
論云。以法身應見如來非以相具足故。若爾如來雖不應以相具足見。應相具足為因得阿耨菩提。為離此著故。經言。須菩提。于意云何。如來可以相成就得阿耨菩提。須菩提。莫作是念等者。此義明相具足體非菩提。亦不以相具足為因也。以相是色自性故。此論大段分明。自是左右錯見錯解爾。色是相緣起。相是法界緣起。梁昭明太子謂莫作是念。如來不以具足相故得阿耨菩提。三十二分中以此分為無斷無滅分。恐須菩提不以具足相。則緣起滅矣。蓋須菩提初在母胎即知空寂。多不住緣起相。后引功德施菩薩論。末後若相成就是真實有。此相滅時即名為斷。何以故。以生故有斷又怕人不會。又云。何以故。一切法是無生性。所以遠離斷常二邊。遠離二邊是法界相。不說性而言相。謂法界是性之緣起故也。相是法界緣起故。不說性而言相。梁昭明所謂無斷無滅是也。此段更分明。又是左右求奇太過。強生節目耳。若金剛經可以刊削。則一大藏教凡有看者各隨臆解。都可刊削也。如韓退之指論語中畫字為晝字。謂舊本差錯。以退之之見識。便可改了。而只如此論在書中何也。亦是識法者懼爾。圭峰密禪師造圓覺疏鈔。密于圓覺有證悟處。方敢下筆。以圓覺經中一切眾生皆證圓覺。圭峰改證為具。謂譯者之訛而不見梵本。亦
【現代漢語翻譯】 現代漢語譯本：論中說，應該以法身來見如來，而不是因為如來具有圓滿的相好。如果這樣說，如來雖然不應該以具足相好來見，但應該是以具足相好為因，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了破除這種執著，經中說：『須菩提，你的意思如何？如來可以憑藉相好成就而證得阿耨多羅三藐三菩提嗎？須菩提，不要這樣認為』等等。這段話明確說明，具足相好的體性並非菩提，也不能以具足相好作為證得菩提的原因。因為相好是色法的自性。這段論述非常明確，只是有人左右錯看錯解罷了。色是相的緣起，相是法界的緣起。梁昭明太子認為，『不要這樣認為』，是指如來不是因為具足相好而證得阿耨多羅三藐三菩提。在三十二相中，將此分為無斷無滅分，是恐怕須菩提認為不以具足相好為因，緣起就斷滅了。大概是因為須菩提在母胎中就已經了知空寂，大多不住于緣起之相。後面引用功德施菩薩論，最後說如果相成就就是真實有，那麼此相滅時就叫做斷滅。為什麼呢？因為有生起，所以就有斷滅。又怕人不能理解，又說：『為什麼呢？一切法是無生之性，所以遠離斷常二邊。』遠離二邊就是法界的相。不說性而說相，是因為法界是性的緣起。相是法界的緣起，所以不說性而說相。梁昭明所說的無斷無滅就是這個意思。這段話更加分明，又是有人左右求奇太過，強行增加內容罷了。如果《金剛經》可以刪改，那麼整個大藏經凡是閱讀的人都可以隨意按照自己的理解刪改了。就像韓愈將《論語》中的『畫』字指為『晝』字，認為是舊版本錯誤。以韓愈的見識，就可以改動了嗎？而只是這樣評論在書中又有什麼用呢？也是因為懂得佛法的人害怕這樣。圭峰密禪師撰寫《圓覺疏鈔》，是因為他對《圓覺經》有證悟之處，才敢下筆。因為《圓覺經》中說一切眾生皆證圓覺，圭峰將『證』改為『具』，認為是譯者的錯誤，而沒有見到梵文字。 English version: The treatise says that the Tathagata (如來，Thus Come One) should be seen by the Dharmakaya (法身，Dharma body), not because of the perfection of physical characteristics. If so, although the Tathagata should not be seen by the perfection of physical characteristics, the attainment of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) should be caused by the perfection of physical characteristics. To eliminate this attachment, the Sutra says: 'Subhuti, what do you think? Can the Tathagata attain Anuttara-samyak-sambodhi by the accomplishment of physical characteristics? Subhuti, do not think so,' etc. This passage clearly states that the essence of the perfection of physical characteristics is not Bodhi (菩提，enlightenment), nor is the perfection of physical characteristics the cause of attaining Bodhi. Because physical characteristics are the self-nature of form. This argument is very clear, but some people misunderstand it from different perspectives. Form is the arising of physical characteristics, and physical characteristics are the arising of the Dharmadhatu (法界，Dharma Realm). Prince Zhaoming of Liang believed that 'do not think so' means that the Tathagata did not attain Anuttara-samyak-sambodhi because of the perfection of physical characteristics. Among the thirty-two characteristics, this is divided into the part of non-severance and non-extinction, fearing that Subhuti would think that if it is not caused by the perfection of physical characteristics, the arising would be extinguished. It is probably because Subhuti already knew emptiness in the womb and mostly did not dwell on the appearance of arising. Later, the treatise of Gunashila Bodhisattva (功德施菩薩) is quoted, and finally it is said that if the accomplishment of physical characteristics is truly existent, then the extinction of this characteristic is called severance. Why? Because there is arising, so there is severance. Fearing that people would not understand, it is also said: 'Why? All dharmas (法，phenomena) are of non-arising nature, so they are far from the two extremes of permanence and severance.' Being far from the two extremes is the characteristic of the Dharmadhatu. Speaking of characteristics instead of nature is because the Dharmadhatu is the arising of nature. Physical characteristics are the arising of the Dharmadhatu, so speaking of characteristics instead of nature. What Prince Zhaoming of Liang said about non-severance and non-extinction is this meaning. This passage is even clearer, but some people are too eager to seek novelty and forcibly add content. If the Diamond Sutra (金剛經，Vajracchedika Sutra) can be revised, then the entire Tripitaka (大藏經，Buddhist canon) can be revised by anyone who reads it according to their own understanding. Just like Han Yu pointed out that the character 'hua (畫)' in the Analects should be 'zhou (晝)', thinking that the old version was wrong. With Han Yu's knowledge, could it be changed? And what is the use of just commenting like this in the book? It is also because those who understand the Dharma are afraid of this. Zen Master Guifeng Mi (圭峰密禪師) wrote the Commentary on the Perfect Enlightenment Sutra (圓覺疏鈔， Yuanjue Shuchao) because he had enlightenment on the Perfect Enlightenment Sutra (圓覺經， Yuanjue Jing) before he dared to write it. Because the Perfect Enlightenment Sutra says that all sentient beings attain perfect enlightenment, Guifeng changed 'attain (證)' to 'possess (具)', thinking it was a mistake by the translator and not seeing the Sanskrit version.
【English Translation】 The treatise states that the Tathagata should be seen by the Dharmakaya, not because of the perfection of physical characteristics. If so, although the Tathagata should not be seen by the perfection of physical characteristics, the attainment of Anuttara-samyak-sambodhi should be caused by the perfection of physical characteristics. To eliminate this attachment, the Sutra says: 'Subhuti, what do you think? Can the Tathagata attain Anuttara-samyak-sambodhi by the accomplishment of physical characteristics? Subhuti, do not think so,' etc. This passage clearly states that the essence of the perfection of physical characteristics is not Bodhi, nor is the perfection of physical characteristics the cause of attaining Bodhi. Because physical characteristics are the self-nature of form. This argument is very clear, but some people misunderstand it from different perspectives. Form is the arising of physical characteristics, and physical characteristics are the arising of the Dharmadhatu. Prince Zhaoming of Liang believed that 'do not think so' means that the Tathagata did not attain Anuttara-samyak-sambodhi because of the perfection of physical characteristics. Among the thirty-two characteristics, this is divided into the part of non-severance and non-extinction, fearing that Subhuti would think that if it is not caused by the perfection of physical characteristics, the arising would be extinguished. It is probably because Subhuti already knew emptiness in the womb and mostly did not dwell on the appearance of arising. Later, the treatise of Gunashila Bodhisattva is quoted, and finally it is said that if the accomplishment of physical characteristics is truly existent, then the extinction of this characteristic is called severance. Why? Because there is arising, so there is severance. Fearing that people would not understand, it is also said: 'Why? All dharmas are of non-arising nature, so they are far from the two extremes of permanence and severance.' Being far from the two extremes is the characteristic of the Dharmadhatu. Speaking of characteristics instead of nature is because the Dharmadhatu is the arising of nature. Physical characteristics are the arising of the Dharmadhatu, so speaking of characteristics instead of nature. What Prince Zhaoming of Liang said about non-severance and non-extinction is this meaning. This passage is even clearer, but some people are too eager to seek novelty and forcibly add content. If the Diamond Sutra can be revised, then the entire Tripitaka can be revised by anyone who reads it according to their own understanding. Just like Han Yu pointed out that the character 'hua' in the Analects should be 'zhou', thinking that the old version was wrong. With Han Yu's knowledge, could it be changed? And what is the use of just commenting like this in the book? It is also because those who understand the Dharma are afraid of this. Zen Master Guifeng Mi wrote the Commentary on the Perfect Enlightenment Sutra because he had enlightenment on the Perfect Enlightenment Sutra before he dared to write it. Because the Perfect Enlightenment Sutra says that all sentient beings attain perfect enlightenment, Guifeng changed 'attain' to 'possess', thinking it was a mistake by the translator and not seeing the Sanskrit version.
只如此論。在疏中不敢便改正經也。後來泐潭真凈和尚撰皆證論。論內痛罵圭峰。謂之破凡夫臊臭漢。若一切眾生皆具圓覺而不證者。畜生永作畜生餓鬼永作餓鬼。盡十方世界都盧是個無孔鐵錘。更無一人發真歸元。凡夫亦不須求解脫。何以故。一切眾生皆已具圓覺。亦不須求證故。左右以京師藏經本為是。遂以京本為據。若京師藏本從外。府州納入。如徑山兩藏經。皆是朝廷全盛。時賜到。亦是外州府經生所寫。萬一有錯。又卻如何改正。左右若無人我。定以妙喜之言為至誠。不必泥在古今一大錯上。若執己見為是。決欲改削。要一切人唾罵一任刊板印行。妙喜也只得隨喜讚歎而已。公既得得遣人以經來求印可。雖不相識以法為親故。不覺忉忉怛怛相觸忤。見公至誠所以更不留情。左右決欲窮教乘造奧義。當尋一名行講師。一心一意與之參詳教。徹頭徹尾。一等是留心教網也。若以無常迅速生死事大己事未明。當一心一意尋一本分作家。能破人生死窠窟者。與伊著死工夫廝捱。忽然打破漆桶。便是徹頭處也。若只是要資談柄。道我博極群書無不通達。禪我也會。教我也會。又能檢點。得前輩諸譯主講師不到處。逞我能我解。則三教聖人都可檢點。亦不必更求人印可。然後放行也。如何如何。
佛鑒勤和尚與佛
【現代漢語翻譯】 現代漢語譯本：只能這樣評論。在註釋中不敢擅自改正經文。後來泐潭真凈和尚撰寫了《皆證論》。論中痛罵圭峰（宗密，唐代佛教禪宗大師），說他是『破凡夫臊臭漢』。如果一切眾生都具有圓覺（覺悟的本性）而不證得，那麼畜生永遠做畜生，餓鬼永遠做餓鬼。整個十方世界都像一個無孔的鐵錘，沒有一個人能夠真正地發起修行迴歸本源。凡夫也不需要求解脫。為什麼呢？因為一切眾生都已經具備了圓覺，也不需要再去求證。左右的人認為京師的藏經版本是正確的，於是就以京師的版本為依據。如果京師的藏經是從外地府州納入的，比如徑山的兩部藏經，都是朝廷全盛時期賜予的，也是外地府州的經生所寫，萬一有錯誤，又該如何改正呢？左右的人如果能放下我執，一定會認為妙喜（大慧宗杲禪師）的話是至誠的，不必拘泥於古今的巨大錯誤之上。如果堅持己見，一定要改削經文，就算被所有人唾罵，任憑刊印發行，妙喜也只能隨喜讚歎而已。您既然已經派人拿著經書來求我印可，雖然我們不相識，但因為佛法而親近，所以不覺間言語有所冒犯。因為看到您的至誠，所以更加不留情面。左右的人如果決心窮究教義，創造奧義，應當尋找一位精通經論的講師，一心一意地與他參詳教義，從頭到尾。大家都是留心於佛法教網的人。如果認為無常迅速，生死事大，自己的事情還沒有明白，應當一心一意地尋找一位本分的修行人，能夠打破人生死窠窟的人，與他一起用功修行。忽然打破漆桶，那就是徹悟的地方。如果只是想要積累談資，說我博覽群書，無所不通，禪宗我也會，教義我也會，又能檢點出前輩譯主講師的不足之處，逞強自己的能力和理解，那麼三教聖人都可以檢點，也不必再求人印可，然後就可以放行了。如何如何？ 佛鑒勤和尚與佛
【English Translation】 English version: It can only be commented on in this way. In the commentary, one dares not arbitrarily correct the sutra. Later, Monk Zhenjing of Letan wrote 'Jie Zheng Lun' (Treatise on Universal Verification). In the treatise, he severely scolded Guifeng (Zongmi, a master of the Chan school of Buddhism in the Tang Dynasty), calling him a 'rotten, stinking commoner who destroys ordinary people'. If all sentient beings possess perfect enlightenment (the nature of awakening) but do not realize it, then animals will forever be animals, and hungry ghosts will forever be hungry ghosts. The entire ten directions of the world are like a seamless iron hammer, and no one can truly initiate practice and return to the source. Ordinary people also do not need to seek liberation. Why? Because all sentient beings already possess perfect enlightenment and do not need to seek realization. Those around him believe that the version of the Tripitaka in the capital is correct, so they use the capital version as the basis. If the Tripitaka in the capital was incorporated from other prefectures and states, such as the two Tripitakas of Jingshan, which were bestowed by the court during its prosperous period and were written by sutra scribes from other prefectures and states, what if there are errors, how should they be corrected? If those around him can let go of ego, they will surely believe that Miaoxi's (Dahui Zonggao, a Chan master) words are sincere and need not be bound by the great errors of ancient and modern times. If you insist on your own opinions and must revise the sutra, even if you are scolded by everyone, let it be printed and distributed, Miaoxi can only rejoice and praise it. Since you have sent someone with the sutra to seek my approval, although we do not know each other, we are close because of the Dharma, so I inadvertently offended you in my words. Because I see your sincerity, I am even more unreserved. If those around him are determined to exhaust the teachings and create profound meanings, they should seek a lecturer who is proficient in the scriptures and treatises, and wholeheartedly consult with him on the teachings, from beginning to end. Everyone is concerned about the net of Buddhist teachings. If you think that impermanence is swift, that birth and death are great matters, and that your own affairs are not yet clear, you should wholeheartedly seek a practitioner who is true to their nature, who can break through the pit of birth and death, and work hard with him. Suddenly breaking through the lacquer bucket is the place of complete enlightenment. If you just want to accumulate talking points, saying that I have read widely and am proficient in everything, I also know Chan, I also know the teachings, and I can also examine the shortcomings of the previous translators and lecturers, showing off my abilities and understanding, then the sages of the three teachings can be examined, and there is no need to seek anyone's approval, and then you can release it. How is it? How is it? Venerable Fojian Qin and Buddha
果勤和尚書(時住夾山)
惠勤啟上。昔奉祖峰老師左右。嘗聞其語。今時叢林學道之士。而聲名不揚。匪為人之取信者。良由梵行不清白。為人不諦當。輒欲茍異名聞利養。乃廣炫其華飾。遂為有識者所譏。故蔽其要妙。爾輩他后忽風雲際會。出來為人天師範者。切宜以此事自勉。某得聞此語。遂書諸紳銘於心。終身誦之不敢忘。近有禪客至此傳聞。夾山禪師邇來為兄弟請益雪竇。其洪機捷辨出沒淵奧。頗異諸方。自古今未有也。某聞之不覺灑涕。自謂高蹈之士何至此矣。老兄何不激揚達磨未來時因緣誘接學者以報先聖之德。無乃牽蔓至此。何太錯也。此蓋老兄博覽古今所蘊之妙。而不憤今時邪黨異說。有昧古人之意故。奮發大用益舒卑愿。開顯先德之機以破其蔽意在此。然高明遠識者有以見亮必無外也。第恐晚進後昆。疑其言句尖新。以為佛法只如此矣。遂坐守化城不能進至寶所。為害非淺。就此而言不唯有損宗教。亦乃無益於學者。某不懼罪責。敢以先師所授之言。以告於左右。倘能自勉則幸莫大焉。茍或以此見棄於我者。亦不罪於左右也。不宣。
答投子通和尚書
某啟上。比聞瓶錫赴緣投子。四方歸德翕然欽承。無有間者。則其同風異慶又可知也。伏承來書。以法屬見呼良難當克。未審
禪師得法果嗣何人。若汾陽的派臨濟正宗。何幸加焉。從上先祖各有密傳宗旨。以辨正邪。為之驗人。關肘後印。三世諸佛六代祖師。萬象森羅有情無情。以海印三昧一印印定。普天匝地更無絲毫滲漏。自百丈大智禪師以下遞代相承。至於汾陽有三種獅子句。一超宗異目。二齊眉共躅。三影響音聞。若超宗異目見過於師方為種草。若齊眉共躅減師半德不堪傳授。若影響不真狐狼猥勢異類何分。慈明傳之。遂云。掌上握乾坤千差都一照。楊岐傳之。則以金剛圈栗棘蓬。以驗正邪。鐵圍山可透。金剛圈不可透。大海水可吞。栗棘蓬不可吞。若吞得一蓬。百千萬億蓬吞之無礙。若透得一圈。百千萬億圈透之無礙。自楊岐傳之白雲端師翁。師翁傳之五祖先師。先師傳之於新戒。遞代相傳。若當勘辨邪正。切鬚子細。恐濫宗乘。有誤後學。某自授先師印可。握柄太平據令全提。明投暗合高低一顧。萬類齊彰邪正洞然。不敢草次。是以千差萬別公案誵訛。不出金剛圈栗棘蓬一時攝盡。若能吞一蓬透一圈。則百千萬億蓬圈悉皆無礙。無礙俟容披晤款曲。勘同倘若符合無差。即幸甚矣。如或未然。不敢從命。謹此奉聞伏希見察。不宣。
緇門警訓卷第八(終) 大正藏第 48 冊 No. 2023 緇門警訓
緇門
【現代漢語翻譯】 現代漢語譯本：禪師得法的法脈傳承自何人？如果說是汾陽一脈的臨濟正宗，那又有什麼值得慶幸的呢？從古至今的祖師們各有秘密傳承的宗旨，用來辨別正邪，以此來檢驗後人。這就像關肘后的印記一樣，三世諸佛、六代祖師，乃至萬象森羅的有情無情之物，都用海印三昧（指如大海般能印現一切事物的禪定）一印印定。整個天地之間，沒有絲毫的遺漏。從百丈大智禪師以下，代代相承，傳到汾陽善昭禪師時，有三種獅子句（指禪師接引學人的三種方式）：一是超宗異目（超越宗派的獨特見解），二是齊眉共躅（與師父並肩而行），三是影響音聞（僅有虛名而無實證）。如果能有超宗異目的見解，勝過師父，才能為宗門增添光彩；如果只能做到齊眉共躅，與師父持平，那就減少了師父一半的德行，不堪傳授；如果只是徒有虛名的影響音聞，那就如同狐狼混雜其中，無法分辨真偽。慈明楚圓禪師繼承了汾陽善昭的禪法，因此說：『掌上握乾坤，千差都一照。』楊岐方會禪師繼承了慈明的禪法，則用金剛圈（比喻堅固的真理）和栗棘蓬（比喻難以解決的難題）來檢驗正邪。鐵圍山可以穿透，金剛圈卻無法穿透；大海水可以吞下，栗棘蓬卻無法吞下。如果能吞下一個栗棘蓬，那麼吞下百千萬億個栗棘蓬也毫無障礙；如果能穿透一個金剛圈，那麼穿透百千萬億個金剛圈也毫無障礙。從楊岐方會禪師傳給白雲守端禪師，守端禪師傳給五祖法演禪師，法演禪師傳給新戒禪師，代代相傳。如果需要勘驗辨別邪正，務必要仔細，以免濫用宗門法脈，誤導後來的學人。我自從得到先師的印可，掌握太平的權柄，全面提持宗風，明投暗合，高低一顧之間，萬類齊彰，邪正自然洞然明白。不敢草率從事，因此，對於千差萬別的公案，以及其中可能存在的訛誤，都可以用金剛圈和栗棘蓬一時攝盡。如果能吞下一個栗棘蓬，穿透一個金剛圈，那麼百千萬億個栗棘蓬和金剛圈也都能毫無障礙地應對。沒有障礙之後，才能容許披誠相見，款曲深談，勘驗是否符合，倘若符合沒有差錯，那就非常幸運了。如果未能達到，我也不敢從命。謹此奉告，伏望明察。不再多言。
《緇門警訓》卷第八（終） 《大正藏》第48冊 No. 2023 《緇門警訓》
《緇門》
【English Translation】 English version: From whom did the Zen master receive the Dharma and inherit the lineage? If it is said to be the Linji (Rinzai) orthodox school of the Fen-yang (Fen-yang Shan-chao), what is there to be fortunate about? From the ancient ancestors, each had a secret transmission of the doctrine to distinguish between right and wrong, and to examine people. It is like the seal behind the elbow, with the Buddhas of the three worlds, the six generations of patriarchs, and all phenomena, sentient and insentient, sealed with the Samadhi of the Ocean Seal (Haiyin sanmei) (a samadhi that reflects all things like the ocean). Throughout the entire universe, there is not the slightest leakage. From Zen Master Baizhang Dazhi (Baizhang Huaihai) onwards, it has been passed down through the generations. When it came to Fen-yang (Fen-yang Shan-chao), there were three kinds of lion's roar (ways in which a Zen master guides students): first, surpassing the sect with unique vision; second, walking shoulder to shoulder with the master; and third, having only a nominal reputation without real attainment. If one can have a vision that surpasses the sect and is superior to the master, then one can add glory to the school. If one can only walk shoulder to shoulder with the master, then one has diminished half of the master's virtue and is not worthy of transmission. If one only has a nominal reputation, then it is like foxes and wolves mixed in, and it is impossible to distinguish between true and false. Ciming Chuyuan (Ciming Chuyuan) inherited the Zen teachings of Fen-yang (Fen-yang Shan-chao), and therefore said: 'Holding the universe in the palm of the hand, all differences are illuminated at once.' Yangqi Fanghui (Yangqi Fanghui) inherited the Zen teachings of Ciming (Ciming Chuyuan), and used the Vajra Circle (diamond circle, symbolizing unbreakable truth) and the Chestnut Burr (symbolizing difficult problems) to test right and wrong. The Iron Mountain can be penetrated, but the Vajra Circle cannot be penetrated. The water of the great ocean can be swallowed, but the Chestnut Burr cannot be swallowed. If one can swallow one Chestnut Burr, then swallowing hundreds of thousands of millions of Chestnut Burrs is no obstacle. If one can penetrate one Vajra Circle, then penetrating hundreds of thousands of millions of Vajra Circles is no obstacle. From Yangqi Fanghui (Yangqi Fanghui), it was transmitted to Baiyun Shouduan (Baiyun Shouduan), and Shouduan (Baiyun Shouduan) transmitted it to the First Teacher Wuzu Fayan (Wuzu Fayan), and Fayan (Wuzu Fayan) transmitted it to the New Precepts Zen Master, passing it down through the generations. If it is necessary to examine and distinguish between right and wrong, it is essential to be careful, lest the lineage of the school be abused and later learners be misled. Since I received the approval of the First Teacher, I have grasped the handle of peace, fully upholding the style of the school. In the meeting of light and darkness, with a single glance at high and low, all things are clearly revealed, and right and wrong are naturally understood. I dare not be careless. Therefore, for the myriad differences in public cases, and the possible errors within them, all can be encompassed by the Vajra Circle and the Chestnut Burr at once. If one can swallow one Chestnut Burr and penetrate one Vajra Circle, then one can deal with hundreds of thousands of millions of Chestnut Burrs and Vajra Circles without any obstacle. Only after there are no obstacles can one be allowed to meet with sincerity, to talk intimately, and to examine whether it conforms. If it conforms without error, then it is very fortunate. If it is not achieved, I dare not obey. I respectfully report this, hoping for your clear observation. I will not say more.
《Zimen Jingxun》 Volume 8 (End) 《Taisho Tripitaka》 Volume 48 No. 2023 《Zimen Jingxun》
《Zimen》
警訓卷第九
隋高祖文皇帝敕文
皇帝敬問光宅寺智顗禪師。朕于佛教敬信情重。往者周武之時毀壞佛法。發心立愿必許護持。及受命於天。仍即興復仰憑神力。法輪重轉。十方眾生俱獲利益。比以有陳虐亂殘暴。東南百姓勞役不勝其苦。故命將出師。為民除害。吳越之地今敕廊清。道俗又安。深稱朕意。朕尊崇正法救濟蒼生。欲令福田永存津樑無極。師既已離世網。修已化人必希獎進。僧行固守禁戒。使見者欽服聞即生善。方副大道之心。是為出家之業。若身從道服心染俗塵。非直含生之類無所歸依。抑恐妙法之門更來謗讟。宜相勸勵以同朕心。春日漸暄道體如宜也。開皇十年正月十六日。內史令安平公臣李德林宣內史侍郎武安子臣李元操奉內史舍人裴矩行。
晉王受菩薩戒疏(即隋煬帝)
使持節上柱國太尉公楊州總管諸軍事楊州刺史晉王弟子楊廣。稽首奉請十方三世諸佛。本師釋迦如來。當降此土補處彌勒。一切尊輕無量法寶。初心以上金剛以降諸尊。大權摩訶薩埵。辟支緣覺獨脫明悟。二十七賢聖他心道眼。乃至三有最頂。十八梵王。六慾天子帝釋天主。四天大王。天仙龍神飛騰隱顯。任持世界作大利益。守塔衛法防身護命。護凈戒無量善神。咸愿一念之頃。承佛神力俱會道場。證
【現代漢語翻譯】 現代漢語譯本 警訓卷第九
隋高祖文皇帝敕文
皇帝恭敬地問候光宅寺的智顗（zhì yǐ，人名）禪師。朕對於佛教的敬信之情非常深重。過去周武帝（zhōu wǔ dì）時期毀壞佛法，朕當時就發心立愿，必定要護持佛法。等到朕承受天命，就立即興復佛教，仰仗神力，使法輪重新運轉，十方眾生都獲得利益。近來因為陳朝（chén cháo）的暴虐混亂，東南地區的百姓勞役繁重，不堪其苦。所以朕命令將領出兵，為百姓剷除禍害。吳越（wú yuè，地名）之地現在已經治理清平，僧人和百姓都安定，深合朕意。朕尊崇正法，救濟百姓，希望福田永遠存在，津樑（jīn liáng，比喻引導眾生脫離苦海的方法）沒有窮盡。禪師既然已經脫離世俗的束縛，修身教化他人，必定希望有所進步。僧人應當堅守戒律，使見到的人欽佩，聽到的人產生善念，這才符合大道的心意，是出家人的事業。如果身穿道服，內心卻沾染世俗的塵埃，不僅使眾生沒有歸依之處，恐怕還會使妙法之門遭受誹謗。應當互相勸勉，以符合朕的心意。春天漸漸溫暖，禪師的身體安康。開皇十年正月十六日。內史令安平公臣李德林（lǐ dé lín，人名）宣讀，內史侍郎武安子臣李元操（lǐ yuán cāo，人名）奉命，內史舍人裴矩（péi jǔ，人名）執行。
晉王受菩薩戒疏（即隋煬帝）
使持節上柱國太尉公、楊州總管諸軍事、楊州刺史、晉王弟子楊廣（yáng guǎng，人名）。稽首奉請十方三世諸佛，本師釋迦如來（shì jiā rú lái，佛教創始人），當來此土補處彌勒（mí lè，未來佛）。一切最尊最上的無量法寶。從初心以上金剛（jīn gāng，比喻堅固的智慧）以下的諸位尊神。大權摩訶薩埵（mó hē sà duǒ， महानसत्व， महान् सत्त्व，菩薩的音譯）。辟支佛（pì zhī fó，梵文：प्रत्येकबुद्ध，pratyekabuddha，緣覺）緣覺（yuán jué，十二因緣覺悟者）獨脫明悟。二十七賢聖他心道眼。乃至三有（sān yǒu，欲界、色界、無色界）最頂。十八梵王（fàn wáng，梵天王）。六慾天子（liù yù tiān zǐ，六慾天之主）帝釋天主（dì shì tiān zhǔ，忉利天之主）。四天大王（sì tiān dà wáng，四大天王）。天仙龍神飛騰隱顯。任持世界，作大利益。守塔衛法，防身護命。護凈戒無量善神。都愿在一念之間，承佛神力，聚集於道場，作為證明。
【English Translation】 English version Instructional Admonitions, Scroll 9
Imperial Edict of Emperor Wen of the Sui Dynasty
The Emperor respectfully inquires after the health of Chan Master Zhiyi (智顗, personal name) of Guangzhai Temple. My respect and faith in Buddhism are profound. In the past, during the reign of Emperor Wu of the Zhou Dynasty (周武帝), the Buddha-dharma was destroyed. At that time, I made a vow to protect and uphold it. When I received the Mandate of Heaven, I immediately revived Buddhism, relying on divine power to turn the Dharma wheel once more, benefiting all sentient beings in the ten directions. Recently, due to the tyranny and chaos of the Chen Dynasty (陳朝), the people of the southeast region suffered greatly from excessive labor. Therefore, I ordered generals to lead troops to eliminate the scourge for the people. The lands of Wu and Yue (吳越, place name) are now governed peacefully, and both monks and laypeople are at peace, which is deeply in accordance with my wishes. I venerate the True Dharma and save the people, hoping that the field of merit will exist forever, and that the ferry (津樑, metaphor for methods to guide beings out of suffering) will be limitless. Since the Master has already left the nets of the world, cultivating oneself and transforming others, he must hope for advancement. Monks should firmly uphold the precepts, so that those who see them will admire them, and those who hear of them will generate good thoughts. This is in accordance with the mind of the Great Way and is the work of a renunciate. If one wears the robes of the Way but the mind is stained with worldly dust, not only will sentient beings have no refuge, but also the gate of the Wonderful Dharma will be subject to slander. You should encourage each other to be in accordance with my mind. Spring is gradually warming, and I hope the Master's body is well. Sixteenth day of the first month of the tenth year of the Kaihuang era. The Minister of the Interior, Duke Anping, your subject Li Delin (李德林, personal name), proclaims; the Vice Minister of the Interior, Viscount Wuan, your subject Li Yuancao (李元操, personal name), respectfully receives the order; the Secretary of the Interior, Pei Ju (裴矩, personal name), carries it out.
Memorial of Prince Jin on Receiving the Bodhisattva Precepts (i.e., Emperor Yang of the Sui Dynasty)
Your subject Yang Guang (楊廣, personal name), Envoy Holding the Staff, Pillar of the State, Grand Commandant, General-in-Chief of Yangzhou, Governor of Yangzhou, Prince of Jin, bows his head and respectfully invites all Buddhas of the ten directions and three times, the original teacher Shakyamuni Tathagata (釋迦如來, founder of Buddhism), Maitreya (彌勒, future Buddha) who will come to this land to fill his place. All the most honored and supreme immeasurable Dharma treasures. All the honored deities from the initial aspiration upwards to the Vajra (金剛, metaphor for firm wisdom) downwards. Greatly Powerful Mahasattvas (摩訶薩埵, महानसत्व, महान् सत्त्व, transliteration of Bodhisattva). Pratyekabuddhas (辟支佛,梵文：प्रत्येकबुद्ध，pratyekabuddha, Solitary Buddhas), those enlightened through the Twelve Links of Dependent Origination (緣覺). The Twenty-seven Worthies and Sages with the mind-reading power and the eye of the Tao. Up to the very top of the Three Realms (三有, desire realm, form realm, formless realm). The Eighteen Brahma Kings (梵王, Brahma Kings). The Six Desire Heaven Kings (六慾天子, lords of the Six Desire Heavens), Lord Shakra (帝釋天主, lord of Trayastrimsa Heaven). The Four Great Heavenly Kings (四天大王, Four Heavenly Kings). Heavenly immortals, dragons, and spirits who fly and hide. Those who uphold the world and bring great benefits. Those who guard the stupas and protect the Dharma, protect the body and guard life. The countless good spirits who protect the pure precepts. May all, in a single moment of thought, receive the Buddha's divine power, gather in the Dharma assembly, and bear witness.
明弟子誓願。攝受弟子功德。竊以識暗萌興。即如來性。無明俯墜本有未彰。理數斯歸物極則反。欲顯當果必積于因。是調御世雄備歷生死。草木為籌不可勝計。恒沙集起固難思議。深染塵勞方能厭離。法王啟運本化菩薩。譬如日出先照高山。隨逗根宜權為方便。如彼眾流咸宗大海。弟子基承積善生在皇家。庭訓早趨貽教夙漸。福理攸鐘妙機須悟。恥崎嶇于小徑。希優遊于大乘。笑止息于化城。誓舟航于彼岸。但開士萬行戒善為先。菩薩十受專持最上。諭造宮室必因基趾。徒架虛空終不成立。弗揆庸懜。抑又聞之。孔老釋門咸資镕鑄。不有軌儀孰將安仰。誠復釋迦能仁本為和尚。文殊師利冥作阇黎。而必籍人師顯傳聖授。自近之遠感而遂通。薩陀波侖罄髓于無竭。善財童子忘身於法界。經有明文。敢為臆說。深信佛語。聿遵明導。天臺智顗禪師佛法龍象。童真出家戒珠圓凈。年將耳順定水淵澄。因靜發慧安無礙辯。先物后己謙挹盛風。名稱普聞眾所知識。弟子所以虔誠遙注。命楫遠延。每畏緣差。值諸留難。亦既至止心路豁然。及披雲霧只銷煩惱。謹以今開皇十一年十一月二十三日。總管金城設千僧蔬飯。敬屈禪師授菩薩戒。戒名為孝。亦名制止。方便智度歸親奉極。以此勝福奉資至尊皇后。作大莊嚴同如來慈。普諸
【現代漢語翻譯】 現代漢語譯本：弟子[某]發誓，愿蒙受攝受弟子的功德。我私下認為，迷惑無知的念頭一旦萌生，就遮蔽瞭如來本性（Tathāgata-garbha）。無明（avidyā）向下墜落，導致本有的智慧光明無法顯現。事物的道理必然歸於極點，達到極點就會反轉。想要顯現當來的果報，必須積累現在的因緣。所以，調御世間的雄者——佛陀，經歷了無數生死輪迴。用草木來計數都無法窮盡，像恒河沙一樣多的劫數聚集起來，更是難以思議。只有深深地染著塵勞，才能真正厭離它。法王（Dharmaraja，指佛陀）開啟教化之輪，本來就是爲了度化菩薩。譬如太陽升起，首先照亮高山。隨順眾生的根器，權巧地施設方便法門。就像眾多的河流，最終都歸宗于大海。弟子[某]繼承了累世的善根，出生在皇家。從小就接受庭訓，早早就受到教誨的薰陶。福德和真理都聚集在我身上，我必須領悟這微妙的機緣。我恥于在狹窄的小路上徘徊，希望能在廣闊的大乘（Mahāyāna）中自由自在地遊歷。我嘲笑停留在化城（幻化的城市，比喻二乘涅槃）中，發誓要乘船到達彼岸（涅槃）。但是，菩薩的萬行，以戒律和善行為先。菩薩的十種受持，以專心持戒為最上。好比建造宮殿，必須先打好地基。如果只是在虛空中搭建，最終無法成立。我不衡量自己的愚笨，而且還聽說，儒家、道家、佛家都注重熔鑄品格。如果沒有規範和儀軌，又將依靠什麼來遵循呢？誠然，釋迦牟尼（Śākyamuni）能仁（Śākya）本來就是和尚（Upādhyāya，親教師），文殊師利（Mañjuśrī）菩薩在冥冥之中作為阇黎（Ācārya，軌範師）。但仍然必須藉助人間的老師，來顯明地傳授聖人的教誨。從近到遠，感應才能通達。薩陀波侖（Sadāprarudita）菩薩爲了求法，不惜傾盡骨髓。善財童子（Sudhana）爲了求法，忘卻自身。經典中有明確的記載，我怎敢隨意臆說呢？我深信佛陀的教誨，遵循明師的引導。天臺智顗（Zhìyǐ）禪師，是佛法中的龍象。童真出家，戒律清凈圓滿。年近六十，禪定如深淵般澄澈。因為禪定而生髮智慧，安住于無礙辯才。先人後己，謙虛的美德廣為流傳。名稱普遍傳揚，為大眾所熟知。弟子[某]因此虔誠地遙望，派遣使者遠道而來。常常擔心因緣有差錯，遇到各種阻礙。如今既然已經到達，心中豁然開朗。就像撥開雲霧，只消除了煩惱。謹於今天，開皇十一年十一月二十三日，總管[某]在金城（今蘭州）設定千僧齋飯。恭敬地邀請禪師（智顗）傳授菩薩戒。戒律的名稱是孝，也叫做制止。以方便和智慧來度化，歸於親奉至極。用這殊勝的福德，奉獻給至尊皇后，作為最大的莊嚴，如同如來的慈悲，普遍施予一切眾生。 English version: I, [name], a disciple, vow to receive the merits of being accepted as a disciple. I privately believe that the moment the thought of ignorance arises, it obscures the Tathāgata-garbha (如來性, the womb of the Buddha). Avidyā (無明, ignorance) falls downwards, causing the inherent light of wisdom to be unable to manifest. The principle of things inevitably returns to the extreme, and when it reaches the extreme, it reverses. If one wants to manifest the future fruition, one must accumulate the present causes and conditions. Therefore, the world-subduing hero, the Buddha, has experienced countless cycles of birth and death. Counting with plants and trees cannot exhaust it, and gathering kalpas like the sands of the Ganges is even more inconceivable. Only by being deeply stained with worldly defilements can one truly厭離 (厭離, be disgusted with and renounce) it. The Dharmaraja (法王, the Dharma King, referring to the Buddha) initiates the wheel of teaching, originally to liberate Bodhisattvas. It is like the sun rising, first illuminating the high mountains. According to the capacity of sentient beings, skillful means are expediently applied. Just like the numerous rivers, they all eventually converge into the ocean. I, [name], have inherited accumulated good roots and was born into the royal family. From a young age, I received family teachings and was influenced by early education. Blessings and truth have gathered upon me, and I must realize this subtle opportunity. I am ashamed to linger on narrow paths and hope to freely roam in the vast Mahāyāna (大乘, Great Vehicle). I laugh at stopping in the H化城 (huàchéng, illusory city, a metaphor for the Nirvana of the two vehicles) and vow to sail to the other shore (涅槃, Nirvana). However, the myriad practices of a Bodhisattva begin with precepts and good deeds. The ten precepts of a Bodhisattva are upheld with utmost dedication. It is like building a palace, one must first lay a good foundation. If one only builds in the void, it will ultimately not stand. I do not measure my own foolishness, and I have also heard that Confucianism, Taoism, and Buddhism all emphasize the forging of character. Without norms and rituals, what will one rely on to follow? Indeed, Śākyamuni (釋迦牟尼) the Śākya (能仁, the Able One) was originally the Upādhyāya (和尚, Preceptor), and Mañjuśrī (文殊師利) Bodhisattva secretly acts as the Ācārya (阇黎, Teacher of Conduct). But one must still rely on human teachers to clearly transmit the teachings of the saints. From near to far, the response can be communicated. Sadāprarudita (薩陀波侖) Bodhisattva spared no effort to seek the Dharma. Sudhana (善財童子) forgot himself for the sake of the Dharma. There are clear records in the scriptures, how dare I speculate arbitrarily? I deeply believe in the Buddha's teachings and follow the guidance of a wise teacher. Chan Master Zhìyǐ (智顗) of Tiantai (天臺), is a dragon and elephant in Buddhism. He left home as a virgin, and his precepts are pure and complete. Approaching sixty years old, his samādhi (禪定, meditation) is as deep and clear as an abyss. Because of samādhi, wisdom arises, and he abides in unobstructed eloquence. He puts others before himself, and his virtue of humility is widely spread. His name is widely known and recognized by the masses. Therefore, I, [name], reverently look from afar and send messengers from afar. I often worry that the conditions are wrong and encounter various obstacles. Now that I have arrived, my heart is suddenly enlightened. It is like parting the clouds and mist, only eliminating afflictions. I respectfully, on this day, the twenty-third day of the eleventh month of the eleventh year of Kaihuang, the Commander [name] sets up a thousand-monk vegetarian meal in Jincheng (金城, present-day Lanzhou). I respectfully invite Chan Master (Zhìyǐ) to transmit the Bodhisattva precepts. The name of the precepts is Filial Piety, also called Restraint. Use skillful means and wisdom to liberate, returning to the utmost devotion to parents. With this supreme merit, I dedicate it to the Supreme Empress, as the greatest adornment, like the compassion of the Tathāgata, universally bestowing it upon all beings.
【English Translation】 I, [name], a disciple, vow to receive the merits of being accepted as a disciple. I privately believe that the moment the thought of ignorance arises, it obscures the Tathāgata-garbha (the womb of the Buddha). Avidyā (ignorance) falls downwards, causing the inherent light of wisdom to be unable to manifest. The principle of things inevitably returns to the extreme, and when it reaches the extreme, it reverses. If one wants to manifest the future fruition, one must accumulate the present causes and conditions. Therefore, the world-subduing hero, the Buddha, has experienced countless cycles of birth and death. Counting with plants and trees cannot exhaust it, and gathering kalpas like the sands of the Ganges is even more inconceivable. Only by being deeply stained with worldly defilements can one truly renounce it. The Dharmaraja (the Dharma King, referring to the Buddha) initiates the wheel of teaching, originally to liberate Bodhisattvas. It is like the sun rising, first illuminating the high mountains. According to the capacity of sentient beings, skillful means are expediently applied. Just like the numerous rivers, they all eventually converge into the ocean. I, [name], have inherited accumulated good roots and was born into the royal family. From a young age, I received family teachings and was influenced by early education. Blessings and truth have gathered upon me, and I must realize this subtle opportunity. I am ashamed to linger on narrow paths and hope to freely roam in the vast Mahāyāna (Great Vehicle). I laugh at stopping in the illusory city (a metaphor for the Nirvana of the two vehicles) and vow to sail to the other shore (Nirvana). However, the myriad practices of a Bodhisattva begin with precepts and good deeds. The ten precepts of a Bodhisattva are upheld with utmost dedication. It is like building a palace, one must first lay a good foundation. If one only builds in the void, it will ultimately not stand. I do not measure my own foolishness, and I have also heard that Confucianism, Taoism, and Buddhism all emphasize the forging of character. Without norms and rituals, what will one rely on to follow? Indeed, Śākyamuni the Śākya (the Able One) was originally the Upādhyāya (Preceptor), and Mañjuśrī Bodhisattva secretly acts as the Ācārya (Teacher of Conduct). But one must still rely on human teachers to clearly transmit the teachings of the saints. From near to far, the response can be communicated. Sadāprarudita Bodhisattva spared no effort to seek the Dharma. Sudhana forgot himself for the sake of the Dharma. There are clear records in the scriptures, how dare I speculate arbitrarily? I deeply believe in the Buddha's teachings and follow the guidance of a wise teacher. Chan Master Zhìyǐ of Tiantai, is a dragon and elephant in Buddhism. He left home as a virgin, and his precepts are pure and complete. Approaching sixty years old, his samādhi (meditation) is as deep and clear as an abyss. Because of samādhi, wisdom arises, and he abides in unobstructed eloquence. He puts others before himself, and his virtue of humility is widely spread. His name is widely known and recognized by the masses. Therefore, I, [name], reverently look from afar and send messengers from afar. I often worry that the conditions are wrong and encounter various obstacles. Now that I have arrived, my heart is suddenly enlightened. It is like parting the clouds and mist, only eliminating afflictions. I respectfully, on this day, the twenty-third day of the eleventh month of the eleventh year of Kaihuang, the Commander [name] sets up a thousand-monk vegetarian meal in Jincheng (present-day Lanzhou). I respectfully invite Chan Master (Zhìyǐ) to transmit the Bodhisattva precepts. The name of the precepts is Filial Piety, also called Restraint. Use skillful means and wisdom to liberate, returning to the utmost devotion to parents. With this supreme merit, I dedicate it to the Supreme Empress, as the greatest adornment, like the compassion of the Tathāgata, universally bestowing it upon all beings.
佛愛。等視四生猶如一子。弟子即日種羅睺業。生生世世還生佛家。如日月燈明之八王子。如大通智勝十六沙彌。眷屬因緣法成等侶。俱出有流到無為地。平均六度恬和四等。眾生無盡度脫不窮。結僧那於始心。終大悲以赴難。博遠如法界究竟若虛空。具足成就皆滿愿海。楊廣和南(王嚫戒師衣物五十八事親書龍魚飛白諸篆四十餘字)。
婺州左溪山朗禪師召永嘉大師山居書
自到靈溪泰然心意。高低峰頂振錫常游。石室巖龕拂乎宴坐。青松碧沼明月自生。風掃白雲縱目千里。名花香果蜂鳥銜將。猿嘯長吟遠近皆聽。鋤頭當枕細草為氈。世上崢嶸競爭人我。心地未達方乃如斯。倘有寸陰愿垂相訪。
永嘉答書
自別以來經今數載。遙心眷想時覆成勞。忽奉來書適然無慮。不委信后道體如何。法味資神故應清樂也。粗得延時欽詠德音。非言可述。承懷節操獨處幽棲。泯跡人間潛形山谷。親朋絕往鳥獸時游。竟夜綿綿終朝寂寂。視聽都息心累闃然。獨宿孤峰端居樹下。息繁餐道誠合如之。然而正道寂寥。雖有修而難會。邪徒喧擾。乃無習而易親。若非解契玄宗行符真趣者。則未可幽居抱拙。自謂一生歟。應當博問先知。伏膺誠懇執掌屈膝。整意端容曉夜忘疲。始終虔仰折挫身口。蠲矜怠慢不顧形
【現代漢語翻譯】 現代漢語譯本：佛陀慈愛，平等看待四種生命形態，如同對待自己的孩子一樣。（弟子）我今日種下羅睺（Rahula，佛陀的兒子）之業，生生世世都將轉生於佛陀之家。如同日月燈明佛（Candrasuryapradipa）的八個王子，如同大通智勝佛（Mahabhijna-jnanabhibhu）的十六個沙彌（Sramanera，小沙彌）。眷屬因緣具足，法侶等同，一同脫離有漏之苦，到達無為之境。平等修持六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧），安詳平和地行持四無量心（慈、悲、喜、舍）。眾生無盡，度脫亦無窮盡。在最初發心時就結下僧那（Samgha，僧團）之緣，最終以大悲心去救助苦難。博大深遠如同法界，究竟圓滿如同虛空。具足成就一切，都充滿愿海。楊廣和南（Yang Guang he nan，隋煬帝楊廣的名字，此處指其供養戒師的衣物五十八件，並親手書寫龍魚飛白等篆字四十餘字）。
婺州左溪山朗禪師（Lang Chanshi of Zuoxi Mountain, Wuzhou）邀請永嘉大師（Yongjia Dashi）到山中居住的書信：
自從來到靈溪（Lingxi），內心泰然自若。在高低起伏的山峰頂端，拄著錫杖經常遊歷。在石室巖龕中，拂拭乾凈后安然靜坐。青松碧綠，水潭清澈，明月自然升起。風吹掃白雲，放眼縱觀千里。名貴的花朵，香甜的果實，引來蜜蜂和鳥兒銜著飛來。猿猴長嘯低吟，遠近都能聽到。鋤頭當作枕頭，細草當作氈子。世上的人都在為名利而爭鬥，競爭人我。心地沒有通達的人才會這樣。如果（您）有空閑的時間，希望（您）能來拜訪。
永嘉大師的回信：
自從分別以來，已經過去幾年了。遙遠地思念著您，時常感到勞累。忽然收到您的來信，感到非常欣慰。不知道您近來身體如何？以佛法的滋味來滋養精神，想必是清凈快樂的吧。我粗略地得以延續生命，欽佩讚頌您的美德，難以用言語來表達。得知您懷著高尚的節操，獨自隱居在幽靜的地方，泯滅在人世間的軌跡，潛藏在山谷之中。親朋好友斷絕往來，只有鳥獸時常來遊玩。整夜綿綿不斷地禪修，整天寂靜無聲。視聽都停止，心中的負擔也消失得無影無蹤。獨自睡在孤峰之上，端正地坐在樹下。停止繁雜的事務，以修道為食，確實應該這樣。然而，正道寂寥冷清，即使有人修行也很難領會。邪門外道喧囂擾亂，即使不學習也很容易親近。如果不是理解並契合玄妙的佛理，行為符合真正的趣味的人，那麼就不可以隱居山林，抱著自己的笨拙，自認為一生就這樣了。應當廣泛地請教有智慧的人，恭敬地接受教誨，誠懇地執持，屈膝請教。整理好思緒，端正容貌，不分晝夜地忘記疲勞。始終虔誠地仰慕，折服自己的身口意。去除驕矜怠慢，不顧惜形體。
【English Translation】 English version: Buddha's love equally regards the four forms of life as if they were his own children. (Disciple) I, today, plant the karma of Rahula (Buddha's son), and in every life, I will be reborn into the Buddha's family. Like the eight princes of Candrasuryapradipa Buddha (Buddha of Sun Moon Light), like the sixteen Sramaneras (novice monks) of Mahabhijna-jnanabhibhu Buddha (Great Universal Wisdom Excellence Buddha). With complete retinue and karmic connections, and with Dharma companions, together we will escape the suffering of conditioned existence and reach the realm of non-action. Equally cultivating the six Paramitas (perfections: generosity, discipline, patience, diligence, concentration, and wisdom), peacefully and harmoniously practicing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity). Sentient beings are endless, and our deliverance of them is also endless. At the initial aspiration, we form the Samgha (monastic community) connection, and ultimately, with great compassion, we go to relieve suffering. Vast and far-reaching like the Dharma realm, ultimately complete like the void. Fully accomplishing everything, all are filled with the ocean of vows. Yang Guang he nan (Emperor Yang of Sui Dynasty, referring to his offering of 58 items of clothing to the precept master, and personally writing over 40 seal characters in the style of dragon fish flying white).
A letter from Chan Master Lang of Zuoxi Mountain, Wuzhou, inviting Great Master Yongjia to reside in the mountains:
Since arriving at Lingxi, my mind has been peaceful and at ease. I often wander with my staff on the high and low peaks. In the stone chambers and rock caves, I dust off a spot and sit in serene meditation. Green pines and clear pools, the bright moon rises naturally. The wind sweeps away the white clouds, allowing me to gaze thousands of miles. Precious flowers and fragrant fruits attract bees and birds to carry them away. The long howls and murmurs of monkeys can be heard near and far. I use a hoe as a pillow and fine grass as a mat. People in the world are all fighting for fame and profit, competing for self and others. Only those whose minds have not attained understanding are like this. If you have any free time, I hope you can come and visit.
Great Master Yongjia's reply:
Since we parted, several years have passed. I think of you from afar, and often feel weary. Suddenly receiving your letter, I feel very relieved. I wonder how your health has been lately? Nourishing your spirit with the taste of the Dharma, it must be pure and joyful. I have barely managed to prolong my life, and I admire and praise your virtues, which are difficult to express in words. I learned that you cherish noble integrity, living alone in a secluded place, disappearing from the traces of the human world, and hiding in the valleys. Relatives and friends have stopped visiting, and only birds and animals come to play from time to time. Meditating continuously throughout the night, and being silent and still all day long. Sight and hearing have ceased, and the burdens in the heart have disappeared without a trace. Sleeping alone on a solitary peak, sitting upright under a tree. Stopping complex affairs and taking the path as food, it should indeed be like this. However, the right path is desolate and lonely, and even if someone cultivates, it is difficult to understand. Heretical paths are noisy and disruptive, and even if one does not study them, it is easy to become close to them. If one does not understand and accord with the profound Buddhist principles, and if one's actions do not conform to the true taste, then one should not live in seclusion in the mountains, embracing one's own clumsiness, and thinking that one's life will be like this. One should widely ask those with wisdom, respectfully accept teachings, sincerely hold on to them, and humbly seek guidance. Organize one's thoughts, straighten one's appearance, and forget fatigue day and night. Always reverently admire, and subdue one's body, speech, and mind. Remove pride and laziness, and disregard one's physical form.
骸。專精至道者。可謂澄神方寸歟。夫欲采妙探玄。實非容易。抉擇之次如履輕冰。必須側耳目而奉玄音。肅情塵而賞幽致。忘言宴旨濯累餐微。夕惕朝詢不濫絲髮。如是則乃可潛形山谷。寂累絕群哉。其或心徑未通。矚物成壅。而欲避喧求靜者。盡世未有其方。況乎鬱鬱長林峨峨聳峭。鳥獸嗚咽松竹森稍。水石崢嶸風枝蕭索。藤蘿縈絆雲霧氤氳。節物衰榮晨昏眩晃。斯之種類豈非喧雜耶。故知見惑尚紆。觸途成滯耳。是以先須識道后乃居山。若未識道而先居山者。但見其山必忘其道。若未居山而先識道者。但見其道必忘其山。忘山則道性怡神。忘道則山形眩目。是以見道忘山者。人間亦寂也。見山忘道者。山中乃喧也。必能了陰無我。無我誰住人間。若知陰入如空。空聚何殊山谷。如其三毒未祛六塵尚擾身心自相矛盾。何關人山之喧寂耶。且夫道性沖虛萬物本非其累。真慈平等聲色何非道乎。特因見倒惑生。遂成輪轉耳。若能了境非有觸目無非道場。知了本無所以不緣而照。圓融法界解惑何殊。以含靈而辨悲。即想念而明智。智生則法應圓照。離境何以觀悲。悲智理合通收。乖生何以能度。度盡生而悲大。照窮境以智圓。智圓則喧寂同觀。悲大則怨親普救。如是則何假長居山谷。隨處任緣哉。況乎法法虛融心心寂滅
。本自非有誰強言無。何喧擾之可喧。何寂靜之可寂。若知物我冥一。彼此無非道場。復何徇喧雜於人間。散寂寞于山谷。是以釋動求靜者。憎枷愛杻也。離怨求親者。厭檻欣籠也。若能慕寂于喧。市廛無非宴坐。徴違納順怨債由來善友矣。如是則劫奪毀辱何曾非我本師。叫喚喧煩無非寂滅。故知妙道無形。萬像不乖其致。真如寂滅。眾響靡異其源。迷之則見倒惑生。悟之則違順無地。闃寂非有。緣會而能生。峨嶷非無。緣散而能滅。滅既非滅以何滅滅。生既非生以何生生。生滅既虛實相常住矣。是以定水滔滔。何念塵而不洗。智燈了了。何惑霧而不祛。乖之則六趣循環。會之則三途迥出。如是則何不乘慧舟而游法海。而欲駕折軸于山谷者哉。故知物類紜紜其性自一。靈源寂寂不照而知。實相天真靈智非造。人迷謂之失。人悟謂之得。得失在於人。何關動靜者乎。譬夫未解乘舟而欲怨其水曲者哉。若能妙識玄宗虛心冥契。動靜常矩語默恒規。寂爾有歸恬然無間。如是則乃可逍遙山谷。放曠郊廛。游逸形儀寂泊心腑。恬淡息于內。蕭散揚于外。其身兮若拘。其心兮若泰。現形容於寰宇。潛幽靈於法界。如是則應機有感。適然無準矣。因信略此余更何由。若非志朋安敢輕觸。宴寂之暇時暫思量。予必誑言無當。看竟回充紙
【現代漢語翻譯】 現代漢語譯本： 事物本性並非實有，是誰勉強說它沒有呢？有什麼喧鬧是可以喧鬧的？又有什麼寂靜是可以寂靜的？如果明白物與我融為一體，彼此都是道場，又何必在人間追逐喧囂，在山谷逃避寂寞呢？因此，想要捨棄動而求得靜的人，就像憎恨枷鎖卻喜愛手銬一樣；想要離開怨恨而尋求親近的人，就像厭惡牢籠卻欣喜鳥籠一樣。如果能在喧鬧中嚮往寂靜，那麼市井街巷無處不是宴坐之處。將違逆轉為順從，怨恨的債主也成了善友。這樣一來，劫奪和毀辱又何嘗不是我的本師？叫喊喧鬧無非是寂滅。所以說，妙道沒有固定的形態，萬象都符合它的規律；真如寂滅，各種聲響都源於同一個本源。迷惑時就會產生顛倒的見解和迷惑，覺悟時就會發現順逆都沒有立足之地。闃寂並非實有，而是因緣聚合而生；峨嶷並非實無，而是因緣離散而滅。滅既然不是真正的滅，又用什麼來滅滅呢？生既然不是真正的生，又用什麼來生生呢？生滅既然是虛幻的，那麼實相就是常住的。因此，禪定的水滔滔不絕，為什麼不能洗去塵念？智慧的燈光明亮，為什麼不能驅散迷惑的霧氣？違背它就會在六道中輪迴，契合它就能徹底脫離三途。既然如此，為什麼不乘坐智慧之舟而暢遊法海，卻要駕著斷軸的車子在山谷中徘徊呢？所以說，萬物的種類繁多，但其本性卻是一致的；靈性的源泉寂靜無聲，不依靠照見也能知曉。實相是天然的，靈智不是人為造作的。人們迷惑時就認為失去了，人們覺悟時就認為得到了。得失在於人，與動靜又有什麼關係呢？這就像不瞭解乘船的技巧，卻要抱怨水流彎曲一樣。如果能巧妙地認識玄妙的宗旨，虛心靜默地與之契合，那麼一舉一動都合乎規範，一言一默都符合規律，寂靜之中有所歸宿，恬淡之中沒有間隔。這樣才能在山谷中逍遙自在，在市井街巷中放曠不羈，行為舉止灑脫不拘，內心清靜淡泊。恬淡之氣蘊藏於內，蕭灑之風散發于外。身體好像被束縛，內心卻安泰舒暢。在天地間顯現身影，在法界中潛藏靈性。這樣才能應機而動，隨機應變，沒有固定的準則。因為相信你才略微寫下這些，否則我怎麼敢輕易冒犯呢？在閑暇的宴息之時，可以暫時思量一下。如果我說的是虛妄不實的，那就當我看過之後又把紙張填滿了。
【English Translation】 English version: The nature of things is not inherently existent; who is it that forcefully says it is non-existent? What clamor is there to clamor about? What stillness is there to be still about? If one understands that things and self are in complete unity, and that each is a Dharma-field, then why pursue clamor in the human world and scatter solitude in the valleys? Therefore, those who seek stillness by abandoning movement are like hating shackles but loving handcuffs; those who seek intimacy by leaving resentment are like disliking cages but delighting in birdcages. If one can yearn for stillness in clamor, then the marketplace is no different from a meditation seat. Turning opposition into compliance, the debts of resentment become good friendships. In this way, how could robbery and humiliation not be my original teacher? Shouting and clamor are none other than extinction. Therefore, know that the wondrous Dao has no form, and all phenomena do not deviate from its essence; true thusness is extinction, and all sounds are not different from its source. Being deluded, one sees inverted perceptions and arises confusion; being enlightened, there is no ground for opposition or compliance. Tranquility is not existent; it arises from the assembly of conditions. Eminence is not non-existent; it ceases from the dispersal of conditions. Since cessation is not truly cessation, with what does one cease cessation? Since arising is not truly arising, with what does one arise arising? Since arising and ceasing are illusory, the true aspect is constant and abiding. Therefore, the waters of samadhi flow endlessly; why not wash away the dust of thoughts? The lamp of wisdom is clear and bright; why not dispel the fog of delusion? Deviate from it, and one cycles through the six realms; accord with it, and one transcends the three paths. If so, why not ride the boat of wisdom and roam the sea of Dharma, instead of trying to drive a broken-axled cart in the valleys? Therefore, know that the myriad kinds of things, though numerous, are one in nature; the source of spirit is silent and still, knowing without illumination. True suchness is natural, and spiritual wisdom is not created. People, being deluded, say it is lost; people, being enlightened, say it is gained. Gain and loss lie in people; what does it have to do with movement and stillness? It is like not understanding how to ride a boat and wanting to complain about the water's curves. If one can skillfully recognize the profound principle, emptying the mind and silently merging with it, then movement and stillness are always in accordance with the rules, and speech and silence are always in accordance with the norm. In stillness, there is a return; in tranquility, there is no separation. In this way, one can roam freely in the valleys and be unrestrained in the marketplaces, wandering with ease in form and dwelling in stillness in the mind. Tranquility is cultivated within, and ease is expressed without. The body seems bound, but the mind is at peace. Appearing in form in the universe, and concealing the spirit in the Dharma-realm. In this way, one responds to opportunities with sensitivity and adapts without fixed standards. Because I trust you, I have briefly written this; otherwise, how would I dare to lightly touch upon it? In the leisure of rest, take time to contemplate it. If I have spoken falsely, then consider it as if I have filled the paper after reading it.
燼耳。不宣。同友玄覺和南。
天臺圓法師懺悔文
我念自從無始劫。失圓明性作塵勞。出生入死受輪迴。 異狀殊形遭苦楚。夙資少善生人道。 獲遇遺風得出家。披緇削髮類沙門。毀戒破齋多過患。 壞生害物無慈念。啖肉餐臐養穢軀。 眾人財食恣侵瞞。三寶資緣多互用。邪命惡求無厭足。 耽淫嗜酒愈荒迷。慢佛輕僧謗大乘。 背義孤親毀師長。文過飾非揚己德。 幸災樂禍掩它能。虛誑欺誣競利名。斗構是非爭人我。 惡念邪思無暫息。輕浮掉散未嘗停。 追攀人事愈精專。持誦佛經唯困苦。外現威儀增諂詐。 內懷我慢更疏狂。懶墮熏修恣睡眠。 慳嫉貪婪無愧恥。野田穢本將何用。大海浮屍不久停。 既無一善可資身。必墮三塗嬰眾苦。 仰愿本師無量壽。觀音勢至聖賢僧。 同軫威光俯照臨。共賜冥加咸救拔。無始今身諸罪障。 六根三業眾愆尤。一念圓觀罪性空。 等同法界咸清凈。
發願文
愿我盡生無別念。阿彌陀佛獨相隨。心心常系玉毫光。 唸唸不移金色相。我如再食眾生肉。 飲酒行淫作重非。現身生陷大阿鼻。萬劫洋銅吞熱鐵。 愿我臨終無疾苦。預知時至不昏迷。 善根慧念轉增明。業債冤魔咸寂滅。異香天樂盈空至。 寶殿金臺應念來。親睹如來無量光。 一切
【現代漢語翻譯】 現代漢語譯本 燼耳（聽后即焚，不外傳）。不宣（不再多說）。同友玄覺和南（與道友玄覺一同合十致敬）。
天臺圓法師懺悔文
我念自從無始劫（沒有開始的久遠時間）。失去圓滿光明的本性而造作塵世的煩惱。出生入死，承受輪迴。變成各種不同的形狀，遭遇種種痛苦。前世積累的少許善根，使我今生得生人道。 有幸遇到佛法流傳下來的風範，得以出家。身披緇衣，剃除頭髮，外形像個沙門（出家修道的人）。但毀壞戒律，破除齋戒，犯下很多過錯。殘害生命，沒有慈悲的念頭。吃肉喝酒，滋養污穢的身體。 肆意侵佔欺瞞眾人的財物和食物。三寶（佛、法、僧）的資財，常常互相挪用。用不正當的手段貪求，沒有滿足的時候。沉迷於淫慾，嗜好飲酒，更加荒唐迷惑。輕慢佛陀，輕視僧人，誹謗大乘佛法。 背棄道義，辜負親人，詆譭師長。掩蓋過失，粉飾錯誤，宣揚自己的功德。幸災樂禍，掩蓋他人的才能。用虛假的言語欺騙，爲了名利而爭鬥。挑撥離間，爭論人我是非。 邪惡的念頭和不正當的思慮，沒有片刻停止。輕浮散亂，從未停止。追逐攀緣世俗人事，更加精進專一。持誦佛經，只覺得困苦艱難。表面上裝出威嚴的儀態，增加諂媚虛偽。內心懷著我慢，更加疏遠狂妄。懶惰懈怠，不肯修行，放縱睡眠。 吝嗇嫉妒，貪婪無厭，沒有慚愧羞恥之心。像我這樣荒蕪的田地，污穢的根本，還有什麼用處呢？就像大海中的浮屍，不會停留太久。既然沒有一點善行可以依靠，必定會墮入三惡道（地獄、餓鬼、畜生），遭受種種痛苦。 仰望本師（根本的老師）無量壽佛（阿彌陀佛），觀音（觀世音菩薩）勢至（大勢至菩薩）以及各位聖賢僧眾。一同發揚威德光明，慈悲俯視照耀。共同賜予冥冥中的加持，全部救度拔出。從無始以來直到現在，所造的各種罪障。 六根（眼、耳、鼻、舌、身、意）所造和身、口、意三業所犯的眾多過錯。用一念圓滿的觀照，使罪的本性空寂。等同於整個法界，全部清凈。
發願文
愿我盡此一生，沒有其他的念頭。只有阿彌陀佛永遠相隨。心中時時繫念阿彌陀佛的眉間白毫光。念念不忘阿彌陀佛的金色身相。我如果再吃眾生的肉。 飲酒行淫，犯下嚴重的錯誤。現世就墮入大地獄（阿鼻地獄）。萬劫之中，吞嚥滾燙的銅汁和燒紅的鐵丸。 愿我臨終的時候，沒有疾病痛苦。預先知道往生的時間，不昏迷。善根和智慧越來越增長明亮。業債和冤家魔障全部寂滅。奇異的香氣和天上的音樂充滿天空。 寶貴的宮殿和金色的蓮臺，應念而來。親眼見到阿彌陀佛的無量光明。一切
【English Translation】 English version 'Burn after reading. Do not disclose.' Not to be announced. Together with friend Xuanjue, I bow in respect.
Repentance Text by Dharma Master Yuan of Tiantai
I reflect that since beginningless time, I have lost my perfect and bright nature, creating worldly afflictions. Born and dying, I undergo reincarnation, taking on various forms and enduring all kinds of suffering. With the little merit accumulated from past lives, I am born into the human realm. Fortunately, I encountered the legacy of the Buddha's teachings and was able to leave home. Dressed in monastic robes, with my head shaved, I resemble a Shramana (ascetic). However, I have broken precepts and violated fasts, committing many faults. I have harmed living beings, lacking compassion. I eat meat and drink wine, nourishing this impure body. I recklessly seize and deceive others of their wealth and food. The resources of the Three Jewels (Buddha, Dharma, Sangha) are often misused. I greedily seek through improper means, never satisfied. I indulge in lust and crave alcohol, becoming increasingly foolish and deluded. I belittle the Buddha, despise the Sangha, and slander the Mahayana teachings. I betray righteousness, fail my relatives, and defame teachers. I conceal faults, embellish errors, and boast of my own virtues. I rejoice in others' misfortunes and hide their talents. I deceive with false words, competing for fame and profit. I instigate discord, arguing about self and others. Evil thoughts and improper considerations never cease for a moment. Frivolity and restlessness never stop. I pursue and cling to worldly affairs with increasing dedication. Reciting Buddhist scriptures only feels difficult and painful. Outwardly, I display dignified manners, increasing flattery and deceit. Inwardly, I harbor arrogance, becoming more distant and reckless. I am lazy and negligent in cultivation, indulging in sleep. I am stingy and jealous, greedy and insatiable, without shame or remorse. Like my barren field, my impure root, what use is there? Like a floating corpse in the ocean, I will not remain for long. Since I have no good deeds to rely on, I will surely fall into the three evil realms (hell, hungry ghosts, animals), enduring all kinds of suffering. I look up to my original teacher, Amitabha (Immeasurable Life Buddha), Avalokiteshvara (Guanyin Bodhisattva), Mahasthamaprapta (Dashizhi Bodhisattva), and all the virtuous Sangha. May you all radiate your majestic light and compassionately illuminate me. May you jointly bestow your unseen blessings and completely rescue and deliver me. All the karmic obstacles from beginningless time until now. The many faults committed by the six senses (eye, ear, nose, tongue, body, mind) and the three karmas (body, speech, mind). With one thought of perfect contemplation, may the nature of sin be emptied. Equal to the entire Dharma realm, may all be purified.
Vow
I vow that throughout this life, I will have no other thoughts. Only Amitabha Buddha will always accompany me. My heart will always be mindful of Amitabha Buddha's white hair between the eyebrows. Never forgetting Amitabha Buddha's golden form. If I eat the flesh of sentient beings again. Drink alcohol and commit adultery, committing serious mistakes. In this life, I will fall into the great hell (Avici Hell). For countless eons, I will swallow molten copper and red-hot iron balls. I vow that when I am about to die, I will have no illness or suffering. Knowing the time of rebirth in advance, I will not be confused. My good roots and wisdom will increase and become brighter. Karmic debts and vengeful demons will all be extinguished. Strange fragrances and heavenly music will fill the sky. Precious palaces and golden lotus platforms will appear in response to my thoughts. I will personally witness the immeasurable light of Amitabha Buddha. All
聖賢同接引。彈指已登安樂國。 即聞妙法悟無生。遊歷無邊佛土中。供養親承蒙授記。 分身遍至河沙界。歷微塵劫度眾生。 誓入娑婆五濁中。普化群迷成正覺。眾生業盡虛空盡。 我願終當不動移。乃至今身及未來。 唸唸圓修無間斷。仍將三業修行善。回施虛空法界中。 四恩三有眾冤親。同脫若輪生凈土。
荊溪大師誦經普迴向文
一句染神咸資彼岸。思惟修習永用舟航。隨喜見聞恒為主伴。若取若舍經耳成緣。或順或違終因斯脫。愿解脫之日依報正報。常宣妙經。一剎一塵無非利物。唯愿諸佛冥熏加被。一切菩薩密借威靈。在在未說皆為勸請。凡有說處親承供養。一句一偈增進菩提。一色一香永無退轉。
芭蕉泉禪師示眾
雲水之人不暫休。問君著甚苦來由。異鄉彼此皆為客。無事相干且縮頭。行與住坐與臥。兩片唇皮只管播。是是非非誰個無。也須檢點自家過。出家兒著便宜。袈裟不是等閑披。桑田不耕親不養。不修道業更何為。閻老子不[打-丁+么]攞。據爾所作因。還爾所作果。涅槃堂里叫阿爺。要行不得行。要坐不得坐。正與么時。是爾是我。
龍門佛眼禪師十可行十頌並序
華嚴以十法界總攝多門。示無盡之理。禪門有十玄談。以明唱道。洞山有十不
【現代漢語翻譯】 現代漢語譯本 聖賢一同接引，彈指間已登上安樂國（指西方極樂世界）。 立刻聽聞微妙佛法，領悟無生之理。遊歷無邊無際的佛國凈土之中。 供養諸佛，親自承事，蒙受佛陀授記。 分身無數，遍至如恒河沙數般的世界。經歷漫長的時間，度化無量眾生。 發誓進入娑婆世界（指充滿煩惱和痛苦的現實世界）這五濁惡世之中，普遍教化迷惑的眾生，使他們成就正覺。 眾生的業力消盡，乃至虛空也消盡，我的誓願終究不會動搖改變。從現在直至未來。 唸唸之間圓滿修習，沒有間斷。仍然將身、口、意三業所修行的善行，迴向施予整個虛空法界之中。 愿四重恩人（指父母恩、眾生恩、國王恩、三寶恩）和三有眾生（指欲界、色界、無色界）以及所有冤親債主，一同脫離生死輪迴，往生西方凈土。
荊溪大師誦經普迴向文
一句經文的功德都能滋養神識，共同到達彼岸（指涅槃）。通過思惟和修習，永遠以佛法為舟船。 隨喜讚歎聽聞佛法的人，恒常作為修行的伴侶。無論是接受還是捨棄，只要經過耳根，都能結下成佛的因緣。 無論是順境還是逆境，最終都能因此而解脫。愿解脫之日，依報（指我們所居住的環境）和正報（指我們的身心）都能常常宣揚微妙的佛法。每一個剎那，每一粒微塵，都無不是爲了利益眾生。 唯愿諸佛在冥冥之中加持護佑，一切菩薩暗中藉助威神之力。在任何地方，只要還沒說法，都成為勸請說法的人。凡是有說法的地方，都能親自承事供養。一句一偈都能增進菩提（指覺悟的智慧），一色一香都能永不退轉。
芭蕉泉禪師示眾
行腳雲遊的僧人沒有片刻的休息，請問你究竟有什麼苦惱的緣由？異鄉相遇，彼此都是過客，沒有事情牽連，不如收斂鋒芒。 行走、站立、坐著、躺臥，兩片嘴唇不停地念誦佛法。誰人沒有經歷過是是非非？也需要反省檢查自己的過錯。 出家人要懂得珍惜，袈裟不是隨便可以披上的。不耕田種地，不贍養父母，如果不修行佛道，還能做什麼呢？ 閻羅王不會徇私，根據你所造的業因，償還你所造的業果。在涅槃堂里呼喊阿爺（指父親），想要走動卻不能走動，想要坐下卻不能坐下。正在這個時候，哪個是你，哪個是我？
龍門佛眼禪師十可行十頌並序
《華嚴經》用十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）總攝一切法門，揭示無盡的真理。禪門有十玄談，用來闡明佛道。洞山有十不遷。
【English Translation】 English version The sages and worthies together receive and guide, and in an instant, one ascends to the Land of Bliss (referring to the Western Pure Land of Ultimate Bliss). Immediately hearing the wonderful Dharma, one awakens to the principle of non-origination. Traveling through boundless Buddha lands. Making offerings to the Buddhas, personally attending to them, and receiving predictions of Buddhahood. Manifesting countless bodies, reaching worlds as numerous as the sands of the Ganges River. Passing through countless eons, liberating sentient beings. Vowing to enter the Saha world (referring to the world of suffering and afflictions) in the midst of the five turbidities, universally transforming deluded beings, enabling them to attain perfect enlightenment. When the karma of sentient beings is exhausted, and even space is exhausted, my vow will ultimately remain unmoving and unchanged. From this present life until the future. Moment by moment, perfectly cultivating without interruption. Still taking the good deeds cultivated by body, speech, and mind, and dedicating them to the entire Dharma realm of space. May the four kinds of kindness (referring to the kindness of parents, sentient beings, the king, and the Three Jewels) and the beings in the three realms (referring to the desire realm, the form realm, and the formless realm), as well as all karmic creditors and loved ones, together escape the cycle of birth and death and be reborn in the Pure Land.
Great Master Jingxi's Universal Dedication Verse After Reciting Sutras
Even a single verse nourishes the spirit, aiding all to reach the other shore (referring to Nirvana). Through contemplation and practice, may the Dharma always be our boat. Rejoicing in and hearing the Dharma, may we always be companions in practice. Whether accepting or rejecting, passing through the ears creates a connection to Buddhahood. Whether in favorable or adverse circumstances, we can ultimately be liberated through this. May the environment (dependent retribution) and our bodies and minds (direct retribution) constantly proclaim the wonderful sutras on the day of liberation. May every instant, every mote of dust, be for the benefit of all beings. May the Buddhas secretly bestow their blessings, and all Bodhisattvas secretly lend their majestic power. In every place where the Dharma has not yet been spoken, may we become those who encourage its teaching. Wherever the Dharma is spoken, may we personally attend and make offerings. May each verse increase Bodhi (referring to the wisdom of enlightenment), and may each color and fragrance never lead to regression.
Zen Master Bajiaoquan's Instruction to the Assembly
A wandering monk never rests. I ask you, what is the cause of your suffering? Meeting in a foreign land, we are all travelers. If there is nothing to do, it is better to keep a low profile. Walking, standing, sitting, and lying down, the two lips constantly recite the Dharma. Who has not experienced right and wrong? It is also necessary to examine one's own faults. A monk should cherish this opportunity. The kasaya (monk's robe) is not something to be worn casually. Not tilling the fields, not supporting parents, if one does not cultivate the Buddhist path, what else is there to do? King Yama (the judge of the dead) will not be partial. According to the causes you have created, you will receive the corresponding results. Calling out 'Father' in the Nirvana Hall, wanting to walk but unable to walk, wanting to sit but unable to sit. At this very moment, which is you, and which is me?
Zen Master Foyan of Dragon Gate's Ten Practicable Conducts with Ten Verses and Preface
The Avatamsaka Sutra uses the Ten Dharma Realms (referring to hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) to encompass all Dharma-gates, revealing the endless truth. The Zen school has Ten Mysterious Discourses to elucidate the Buddhist path. Dongshan has Ten Non-Migrations.
歸。以表超證。山僧述十可行。以示後生。庶資助道。譬諸蓬生麻中不扶而直。又如染香之人亦有香氣。有少益者。書之於后。
宴坐
清虛之理竟無身。一念歸根萬法平。 物我頓忘全體露。箇中殊不記功程。
入室
問道趨師印自心。入門端的訪知音。 此生不踏曹溪路。到老將何越古今。
普請
拈柴擇菜師先匠。進業修身見古人。 若到諸方須審實。龍門此法是通津。
粥飯
三下板鳴生死斷。十聲佛唱古今通。 開單展缽親明取。不可粗心昧苦空。
掃地
田地生塵便掃除。房廊瀟灑共安居。 裝香掃地無餘事。默耀韜光示智珠。
洗衣
臨流洗浣莫疏慵。入眾衣裳垢不中。 上下鄰肩薰炙久。身心動念肯消镕。
經行
石上林間鳥道平。齋余無事略經行。 歸來試問同心侶。今日如何作么生。
誦經
夜靜更深自誦經。意中無惱睡魔惺。 雖然暗室無人見。自有龍天側耳聽。
禮拜
禮佛為除憍慢垢。由來身業獲清涼。 玄沙有語堪歸敬。是汝非他事理長。
道話
相逢話道莫虛頭。大語高聲笑上流。 言下若能窮本末。肯將無義結朋儔。
示禪人心要
近世多以問答為禪家家風。不明古人事。一向逐
末不反。可怪可怪。昔人因迷而問故。問處求證入。得一言半句。將為事究明令徹去。不似如今人胡亂問趁口答。取笑達者。
誡問話
近代問話多招譏謗。蓋緣不知伸問致疑。咨請之意後生相承。多用祝讚順時語。並非宗乘中建立。如古人問。若為得出三界去。又問聲色如何透得。又問此間宗乘和尚如何言論。並是出衆當場抉擇。近時兄弟進十轉五轉沒巴鼻語。或奉在座官員。或莊嚴修設檀信。俱不是衲僧家氣味。又抽身出衆便道數句。或時云。某甲則不恁么道。又云。和尚何不道云云。夫問話者。激揚玄極也。不在多進語三兩轉而已。貴得生人信。不至流蕩取笑俗子也。
大隋神照真禪師上堂
師云。老僧不為名利來此。須要得個人。不可青山白雲中趁爾是非。將來之世舍一報身後。草也無吃。多少金毛師子問著便作驢鳴馬喊。諸人者似老僧行腳時。到于諸方多是一千。少是七百五百眾。或在其中經冬過夏。未省時中空過。向溈山會裡做飯七年。于洞山會中做柴頭三年。重處即便先去。只是了得自己時中。幹他人什麼事。如諸佛菩薩儘是勤苦。不計劫數。舍金輪王寶位。及頭目髓腦所愛之物。國城妻子不可算數。所以始得名為佛。似諸阇黎還曾捨得個什麼。作得個什麼勤苦。便道我會出
世間法。世間法尚不會。些些子境界現前。便自張眉努目。消容不得說什麼解脫法。長連床上坐不搖十指。吃他信施了。閤眼合口。便道我修行修道感果。如是合消得。只是謾自己。如百丈和尚置於堂宇。只要辦事底人。諸阇梨還辦得個什麼事。其中有不動身手。日消得萬兩黃金。若是消得者。豈可如此見解。不可從母腹中來如是邪。但會得世間法。是則名為出世間法。世間法尚乃不會。豈況佛法。只如一大藏教。儘是金口所宣如來秘密。汝口裡念將來總成魔語。豈得了為什麼不了。若了時達磨不從西來也。只如達磨未來此土時。還有佛法也無。又爭得道無。譬如人有一寶墜在淤泥中。勤苦累劫尋求不得。或有一人善知寶所。直從泥中指出此寶。以示失寶之人。失寶之人一見便識是我本物。了無得失。達磨西來亦復如是。不可只是老僧是善知識邪。遍地眾生總是善知識。只是見覺未明。不可道伊無也。若言有時諸人肯禮蠢蠢之徒作佛么。譬如明珠墮在泥中。未遇其人豈有出期。有此眾生比如無情。還同頑物。既在三衣之下。直須親近知識。早是幾生修來始得。如此不可卻入輪迴六趣去也。若是得自在底人論個什麼。鑊湯爐炭刀山劍樹。四生六道于中如吃美食。若未得如是便。實受此報。一失人身。再求欲似如今者。萬
【現代漢語翻譯】 現代漢語譯本： 世間法（指世俗的法則和事物），世間法尚且還不明白，稍微有一點境界出現，就自己皺眉瞪眼，容忍不了，還說什麼解脫之法。那些常年坐在禪床上，連十指都不動一下的人，白白吃了信徒的供養，閉著眼睛，閉著嘴巴，就說自己修行修道，感得果報。像這樣就能消受得了嗎？這只是在欺騙自己。就像百丈懷海禪師把寺院設定在堂宇之中，只是爲了找能辦事的人。各位阇梨（梵語，意為導師）能辦成什麼事呢？其中有人不活動身手，每天卻能消耗掉價值萬兩的黃金。如果真能消受得了，怎麼會有這樣的見解？難道是從孃胎里出來就是這樣嗎？只要能明白世間法，那就是出世間法。世間法尚且還不明白，更何況是佛法呢？ 就好像《大藏經》里所記載的，全部都是佛陀金口所宣說的如來秘密。你口裡唸誦出來，全部都變成了魔語。怎麼能明白呢？為什麼不能明白呢？如果明白了，達摩祖師就不會從西邊來到中國了。就像達摩祖師沒來中國之前，還有佛法嗎？又怎麼能說沒有呢？ 譬如說，一個人有一件寶貝掉在淤泥里，勤苦地尋找了很多劫都找不到。或許有一個人很懂得寶貝在哪裡，直接從泥里把這件寶貝指出來，給丟失寶貝的人看。丟失寶貝的人一看見，就認出這是我原本的東西，沒有得到也沒有失去。達摩祖師從西邊來也是這樣。難道只有我這個老和尚才是善知識（指可以引導人們走向正道的良師益友）嗎？遍地的眾生都是善知識，只是見解和覺悟還不明白，不能說他們沒有。如果說沒有，那麼大家肯禮拜這些蠢蠢蠕動的生物，把它們當作佛嗎？ 譬如一顆明珠掉在泥里，沒有遇到懂得它的人，怎麼會有出頭之日呢？這些眾生就像無情物一樣，和頑石一樣。既然已經披上了袈裟，就一定要親近善知識，這已經是幾輩子修來的福分了。這樣可不能再進入輪迴六道中去了啊！如果是得到自在的人，還談論什麼呢？鑊湯（沸水鍋）爐炭、刀山劍樹，四生六道在他們看來就像吃美食一樣。如果還沒有得到這樣的境界，就要真實地承受這些報應。一旦失去人身，再想求得像現在這樣，萬劫難遇啊！
【English Translation】 English version: Worldly Dharmas (referring to secular laws and matters), if you don't even understand worldly dharmas, and get agitated and scowl at the slightest appearance of a state, how can you talk about the Dharma of liberation? Those who sit motionless on the long meditation platform, not even moving their ten fingers, consume the offerings of the faithful in vain, closing their eyes and mouths, and then claim that they are cultivating the Way and reaping the rewards. Can they really digest these offerings? They are only deceiving themselves. It's like how Zen Master Baizhang Huaihai established the monastery in the halls, just to find people who could handle affairs. What can you, the acharyas (Sanskrit, meaning teacher), accomplish? Some of them don't lift a finger, yet they consume ten thousand taels of gold every day. If they could truly digest it, how could they have such views? Did they come out of their mother's womb like this? If you can understand worldly dharmas, that is the Dharma of transcending the world. If you don't even understand worldly dharmas, how much less the Buddha Dharma? It's like the Tripitaka, all of which are the secret teachings of the Tathagata (meaning 'Thus Gone One', an epithet of the Buddha) spoken from the Buddha's golden mouth. If you recite them, they all turn into demonic words. How can you understand? Why can't you understand? If you understood, Bodhidharma (an Indian Buddhist monk traditionally credited as the transmitter of Chan Buddhism to China) would not have come from the West. Just like before Bodhidharma came to China, was there Buddha Dharma or not? How can you say there wasn't? For example, a person has a treasure that falls into the mud, and they search diligently for many kalpas (an aeon in Hindu and Buddhist cosmology) but cannot find it. Perhaps there is someone who knows where the treasure is, and points it out directly from the mud to the person who lost the treasure. The person who lost the treasure recognizes it at once as their original possession, without gain or loss. Bodhidharma's coming from the West is also like this. Is it only this old monk who is a kalyanamitra (Sanskrit, meaning spiritual friend or mentor)? All sentient beings everywhere are kalyanamitras, but their views and awakening are not yet clear; you cannot say they don't have it. If you say they don't, would everyone be willing to bow to these wriggling creatures and regard them as Buddhas? It's like a bright pearl falling into the mud; if it doesn't meet someone who understands it, how can it have a chance to emerge? These sentient beings are like inanimate objects, like stubborn stones. Since you have already donned the kasaya (the robe of a Buddhist monk), you must draw near to a kalyanamitra; this is already a blessing accumulated over many lifetimes. You cannot go back into the cycle of samsara (the cycle of death and rebirth) and the six realms! If you are someone who has attained freedom, what is there to discuss? Cauldrons of boiling water, furnaces of burning coals, mountains of knives, and trees of swords—the four births and six realms are like eating delicious food to them. If you have not attained such a state, you will truly suffer these retributions. Once you lose your human body, it will be difficult to obtain one like this again, even in ten thousand kalpas!
中無一。莫未得謂得。未證謂證。未聞謂聞。自謾自誑。失卻光陰虛延日月。展轉只是無明檐重。乍可為俗隨所任運。遣過時日。卻乃無業。如今作沙門每日有業。有什麼業。踏底是國王地。著底是檀信衣。吃底是檀信食。骨肉是父母之體。若也不了將何酬答。所以言有業只如老僧不可是了底人。舍此一報身隨業而行。誰言定得。除佛與佛乃能知之。時有僧問不假言句。如何得知。師云。假言句尚乃不知。僧無語。禮拜。
上堂
夫沙門釋子見有如無。始得向一切時中。與凡聖等與解脫等。方有少許出處。若不如此。大難大難。珍重。
云峰悅和尚室中舉古
舉古者道。剃髮著袈裟。宜應行聖道。自餘閒雜事。俱為生死因。師云。汝等諸人橫擔拄杖。撥草瞻風。繞天下行腳。且道。還曾踏著田地也無。僧無對。師云。虛生浪死漢。
金陵保寧勇禪師示眾
身上之衣不容易披。缽中之食莫等閑吃。等閑吃。 往往難銷水一滴。容易披。究竟出家何所為。 直心實行能綱紀。一顆圓光無表裡。莫學尋常輕薄流。 平生涉獵夸唇嘴。恣貪瞋沒慚愧。 善惡昭然難亸避。三途六道正茫茫。也好回頭自瞥地。
古德渴熱行
金烏震怒兮爍爍如飛。火雲發炎兮騰騰若炊。 江湖競熬煮。
【現代漢語翻譯】 現代漢語譯本： 心中空無一物。不要在尚未獲得時說已獲得，尚未證悟時說已證悟，尚未聽聞時說已聽聞。這是自欺欺人，白白浪費光陰，虛度歲月，輾轉只是增加無明的負擔。或許可以隨順世俗，任其自然，打發日子，最終卻一無所成。如今作為沙門（Śrāmaṇa，出家修道者），每日都有修行之事。有什麼修行之事呢？腳下踩的是國王的土地，身上穿的是信徒供養的衣服，吃的是信徒供養的食物，骨肉是父母所生。如果不能了悟，拿什麼來回報？所以說有修行之事，只是像老僧我這樣，還不是真正了悟的人。捨棄這一個報身，隨業力而行，誰能斷定去向？只有佛與佛才能知曉。當時有僧人問：『不借助言語，如何得知？』 師父說：『藉助言語尚且不能得知。』 僧人無言以對，頂禮。
上堂開示： 作為沙門（Śrāmaṇa，出家修道者）和釋迦牟尼佛的弟子，要視有如無，才能在任何時候，與凡夫和聖人平等，與解脫平等，才能稍有出路。如果不是這樣，那就太難了，太難了。珍重！
云峰悅和尚在室內引用古例： 引用古例的人說：『剃了頭髮，穿上袈裟，就應該修行聖道。其餘的閑雜之事，都是生死輪迴的因。』 師父說：『你們這些人，橫著拿著拄杖，四處張望，繞著天下行走，請問，可曾真正踏實地修行過嗎？』 僧人無言以對。 師父說：『真是虛度一生，白白死去的庸人！』
金陵保寧勇禪師開示大眾： 身上穿的衣服不容易披上，缽里的食物不要隨便吃。隨便吃，往往難以消化一滴水。容易披上，究竟出家是爲了什麼？以正直的心和實際的行動來維護綱紀，一顆圓滿的光芒沒有表裡。不要學那些尋常的輕薄之徒，一生只是誇誇其談，放縱貪婪和嗔恨，沒有慚愧之心。善惡分明，難以逃避。三途六道正茫茫無邊，最好回頭看看自己的立足之地。
古德《渴熱行》： 太陽震怒，光芒四射，像飛一樣迅速。火雲升騰，熱氣騰騰，像在蒸煮。江湖都在競相熬煮。
【English Translation】 English version: There is nothing in the mind. Do not claim to have attained what you have not, to have realized what you have not, to have heard what you have not. This is self-deception and self-delusion, wasting time and prolonging days in vain, merely increasing the burden of ignorance. Perhaps one can follow the customs of the world, letting things take their course, passing the days, but ultimately achieving nothing. Now, as a Śrāmaṇa (monk, ascetic), there is work to do every day. What work is there? Treading on the land of the king, wearing the robes offered by the faithful, eating the food offered by the faithful, the flesh and bones are from one's parents. If one does not understand, what will one use to repay? Therefore, it is said there is work to do, but even like this old monk, I am not yet one who has truly understood. Abandoning this one body of retribution, one follows the path of karma. Who can say for sure where one will go? Only the Buddhas can know. At that time, a monk asked: 'Without relying on words, how can one know?' The master said: 'Even relying on words, one still cannot know.' The monk was speechless and bowed.
Ascending the Dharma Hall: As a Śrāmaṇa (monk, ascetic) and a disciple of Śākyamuni Buddha, one must see existence as non-existence, only then can one be equal to both ordinary beings and sages, equal to liberation, at all times, and only then can one have a slight chance of escape. If not, it is very difficult, very difficult. Treasure this!
Venerable Yunfeng Yue quoted an ancient example in the abbot's room: The one quoting the ancient example said: 'Having shaved one's head and donned the kāṣāya (袈裟, monastic robe), one should practice the holy path. All other idle matters are causes of birth and death.' The master said: 'You people, carrying your staffs horizontally, looking around, walking around the world, tell me, have you ever truly practiced?' The monks were speechless. The master said: 'Truly, you are those who live in vain and die in vain!'
Chan Master Yong of Baoning in Jinling addressed the assembly: The robe on your body is not easy to put on, the food in your bowl should not be eaten carelessly. If you eat carelessly, it is often difficult to digest even a drop of water. It is easy to put on, but what is the purpose of leaving home? Use an upright mind and practical actions to maintain discipline, a perfect light has no inside or outside. Do not learn from those common, frivolous people, who spend their lives boasting and exaggerating, indulging in greed and anger, without shame. Good and evil are clear, difficult to avoid. The three evil paths and six realms are vast and boundless, it is best to turn your head and look at where you stand.
Ancient Worthy's 'Thirst and Heat Conduct': The golden crow (sun) is furious, its rays are dazzling like flying. The fiery clouds rise, the heat is intense, like steaming. The rivers and lakes are competing to be boiled.
草木半黃萎。真金銷爍兮大石欲裂。 猛虎喘息兮蛟龍唾垂。門有蓬蓽兮屋無片瓦。 寢無帳席兮哭有多兒。耘苗匪倦戽水忘疲。 顏容抹漆黑。背脊坼龜皮。咨爾釋氏。 宜以審之。不耕而食不蠶而衣。屋有畫堂虛室。 浴有清流曲池。帳垂翡翠簟展琉璃。閑尋泉石兮恣行恣坐。 靜對風月兮自歌自怡。 回頭一顧人間事。飲水須知可度時。無更恨風伯。 休顛嗔雨師。
覺范洪禪師送僧乞食序
曹溪六祖初以居士服至黃梅。夜舂以石墜腰。牛頭眾乏糧。融乞于丹陽。自負米斛八斗。行八十里。朝去暮歸。率以為常。隆化惠滿所至破柴制履。百丈涅槃開田說義。墜腰石尚留東山。破柴斧猶存鄴鎮。江陵之西有負米莊。車輪之下有大義石。衲子每以為遊觀。不可誣也。世遠道喪而妄庸寒乞之徒。入我法中其識尚不足以匡。欲其可荷大法也。方疊花制襪以副絲絢。其可夜舂乎。纖羅剪袍以宜小袖。其可破柴乎。升九仞之峻。僕伕汗血不肯出輿。其可負米乎。方大書其門云。當寺今止掛搭。其肯開田說義乎。余嘗痛心撫膺而嘆者也。屢因弘法致禍卒為廢人。方幸生還逃遁山谷。而衲子猶以其嘗親事云庵。故來相從。余畜之無義。拒之不可。即閉關堅臥。有扣其門而言者曰。云庵法施如智覺。愛眾如雪峰。出其
【現代漢語翻譯】 現代漢語譯本： 草木都已半枯黃凋萎，真正的金子被銷蝕，巨大的石頭也快要裂開。猛虎喘著粗氣，蛟龍口角流涎。家門前只有蓬草和荊棘，房屋沒有一片瓦。睡覺沒有帳篷和蓆子，哭泣的孩子卻有很多。耕田插秧不知疲倦，車水灌溉忘記了疲勞。臉龐被塗抹得像漆一樣黑，背上的面板乾裂得像龜背。問問你們這些信奉釋迦牟尼的人，應該仔細想想這些道理。不耕種卻有食物吃，不養蠶卻有衣服穿。房屋裡有裝飾華麗的廳堂和空曠的房間，洗澡有清澈的流水和彎曲的池塘。帳篷上垂掛著翡翠，竹蓆是琉璃製成。悠閒地尋訪泉水和巖石，隨意行走，隨意坐臥。安靜地面對清風明月，獨自唱歌，獨自快樂。回頭看一看人世間的事情，喝水的時候要知道珍惜可以度日的時光。不要再埋怨風神，不要再責怪雨神。 覺范洪禪師送僧乞食序 曹溪六祖慧能最初以在家居士的身份來到黃梅（地名，指弘忍大師所在的寺廟）。晚上舂米的時候用石頭壓在腰上。牛頭山（地名，指牛頭法融禪師所在的寺廟）的僧眾缺少糧食，法融禪師到丹陽（地名）去乞討。親自揹著八斗米，走八十里路，早上出發晚上回來，一直都是這樣。隆化惠滿禪師無論到哪裡都劈柴做鞋。百丈懷海禪師圓寂后開墾田地，講解佛法。壓腰的石頭還留在東山（地名），劈柴的斧頭還儲存在鄴鎮（地名）。江陵（地名）的西邊有負米莊，車輪下面有大義石。出家僧人常常把這些地方當作遊覽觀光的地方，這些事不是虛假的。世道衰敗，佛法衰落，那些平庸無能的乞丐之徒，進入我的佛法之中，他們的見識尚且不足以匡正世風，又怎麼能擔當弘揚佛法的重任呢？他們用彩色的絲線縫製襪子，又怎麼能晚上舂米呢？用精細的絲綢裁剪成窄袖的袍子，又怎麼能劈柴呢？攀登九仞高的山峰，腳伕累得滿頭大汗也不肯下車步行，又怎麼能背米呢？他們在大門上寫著：本寺現在只接待掛單的僧人，又怎麼肯開墾田地講解佛法呢？我曾經痛心疾首地嘆息。多次因為弘揚佛法而招致災禍，最終成了廢人。現在僥倖生還，逃到山谷里隱居。而出家僧人仍然因為我曾經親近云庵（人名，指云庵真凈禪師），所以來跟隨我。我收留他們沒有道義，拒絕他們又不可以。於是閉門不出，堅決臥床不起。有人敲門對我說：云庵禪師的佛法佈施像智覺禪師一樣，愛護僧眾像雪峰禪師一樣，拿出他的...
【English Translation】 English version: The grass and trees are half withered and yellow. True gold is being melted away, and huge rocks are about to crack. The fierce tiger pants, and the dragon drools. The gate is overgrown with weeds and brambles, and the house has no tiles on the roof. There are no curtains or mats for sleeping, but many children are crying. Weeding seedlings is never tiring, and bailing water is done without fatigue. The face is smeared as black as lacquer, and the back is cracked like tortoise shell. I ask you, followers of Shakyamuni (the historical Buddha), you should carefully consider these things. You do not till the land yet have food to eat, you do not raise silkworms yet have clothes to wear. In your houses are decorated halls and empty rooms, and for bathing there are clear streams and winding pools. Jade hangs from the curtains, and the mats are made of crystal. Leisurely you seek out springs and rocks, freely walking and sitting. Quietly you face the wind and moon, singing and delighting yourselves. Looking back at the affairs of the human world, you should know to cherish the times when you have enough to live on when you drink water. Do not resent the wind god anymore, and do not blame the rain master. Preface to Sending a Monk to Beg for Food by Chan Master Juefan Hong Sixth Patriarch Huineng (the sixth patriarch of Chan Buddhism) of Caoxi (place name, where Huineng propagated his teachings) initially arrived at Huangmei (place name, referring to the temple where Grand Master Hongren was) in layman's clothes. At night, he pounded rice with a stone pressing on his waist. The monks of Niutou Mountain (place name, referring to the temple where Chan Master Farong was) lacked food, so Farong begged in Danyang (place name). He personally carried eight dou (a unit of volume) of rice, traveling eighty li (a unit of distance), leaving in the morning and returning in the evening, which was his usual practice. Wherever Longhua Huiman went, he chopped firewood and made shoes. After Baizhang Huaihai (a Chan master) passed away, they cultivated fields and explained the Dharma. The stone used to press the waist still remains in Dongshan (place name), and the axe for chopping firewood is still preserved in Yezhen (place name). West of Jiangling (place name) is the Rice-Carrying Village, and under the cartwheel is the Great Righteousness Stone. Monks often regard these places as sightseeing spots, and these things are not false. The world has declined, and the Dharma has waned, and those mediocre and useless beggar-like people, who enter my Dharma, their knowledge is not enough to rectify the world, how can they bear the great responsibility of propagating the Dharma? They sew socks with colorful silk threads, how can they pound rice at night? They tailor robes with delicate silk into narrow sleeves, how can they chop firewood? Climbing a mountain nine ren (a unit of length) high, the porters are sweating profusely and refuse to get out of the carriage to walk, how can they carry rice? They write on the gate: 'This temple now only receives monks for lodging,' how can they cultivate fields and explain the Dharma? I have often sighed with heartache. I have repeatedly suffered disasters for propagating the Dharma, and eventually became a disabled person. Now I am fortunate to have survived and escaped to the mountains and valleys to live in seclusion. But the monks still follow me because I was once close to Yun'an (person's name, referring to Chan Master Yun'an Zhenjing). It is unrighteous for me to keep them, and it is impossible to refuse them. So I shut myself in and firmly stay in bed. Someone knocked on the door and said: 'Chan Master Yun'an's Dharma giving is like Chan Master Zhijue, and his love for the Sangha is like Chan Master Xuefeng, take out his...'
門者今皆不然。道未尊而欲人之貴己。名不耀而畏人挨己。下視禪者如百世之冤。謟事權貴如累劫之親。師皆笑蹈此污而去。庶幾云庵爪牙矣。於是蹶然而起曰。然則無食奈何。曰當從凈檀行乞。亦如來大師之遺則也。老人肯出則庶使叢林知云庵典刑尚存。余嘉其言。因序古德事以慰其意。當有賞音者耳。
為僧不預於十科。事佛徒消于百載(高僧傳)
（譯經）
變梵為華。通凡入聖。法輪所轉。 諸佛所師。
（義解）
尋文見義。得意忘言。三慧克全。 二依常轉。
（習禪）
修至無念。善惡都亡。亡其所亡。 常住安樂。
（明律）
嚴而少恩。正而急護。嬰守三業。 同彼金湯。
（護法）
家有良吏。守藏何虞。法有明師。 外禦其侮。
（感通）
逆于常理。感而遂通。化於世間。 觀之難測。
（遺身）
難捨易捐。施中第一。以穢濁體。 回金剛身。
（讀誦）
十種法師。此為高大。洙枸櫞花。 果時穰赤。
（興福）
為己為它。福生罪滅。有為之善。 其利博哉。
（雜科）
統攝諸科。同歸高尚。唱導之匠
【現代漢語翻譯】 現代漢語譯本： 如今的出家人都不這樣了。自己的道行沒有受到尊重，卻想別人尊重自己；自己的名聲不顯赫，卻害怕別人輕視自己。他們輕視禪修者，好像有百世的仇恨；諂媚權貴，好像是累世的親人。有德行的老師都恥笑這種污濁的行為而離去，大概是想做云庵禪師的幫手吧。於是他猛然站起來說：『既然這樣，那沒有食物怎麼辦？』我說：『應當傚法凈檀（指清凈的施捨）去乞食，這也是如來大師遺留下來的法則。』老人家如果肯這樣做，或許能讓叢林知道云庵禪師的典範還在。我讚賞他的話，因此寫下古代高僧的事蹟來安慰他的心意，應當會有懂得欣賞的人吧。
做僧人如果不能精通十科，事奉佛陀也只是徒然浪費時間（出自《高僧傳》）。
（譯經） 將梵文翻譯成華文，使凡人能夠通達聖人的境界。法輪因此得以轉動，是諸佛所傚法的。
（義解） 通過研讀文字來理解義理，領會義理后忘記文字。智慧得以全面提升，兩種依靠（指義和語）能夠經常運轉。
（習禪） 修行達到無念的境界，善與惡都消失了。連那個『消失』的念頭也消失了，就能達到常住安樂的境界。
（明律） 嚴格而少施恩惠，端正而急於守護。時時刻刻守護身、口、意三業，如同守護金湯一樣堅固。
（護法） 家裡有好的官吏，就不用擔心財物被盜；佛法有賢明的法師，就能抵禦外來的侵侮。
（感通） 違背常理，卻能感應而通達。教化世間，其中的奧妙難以測度。
（遺身） 難以捨棄卻容易拋棄，這是佈施中最殊勝的。用污穢的身體，換取金剛不壞之身。
（讀誦） 十種法師中，讀誦經典最為高大。就像枸櫞花（一種香木），結果實的時候又多又紅。
（興福） 爲了自己也爲了他人，福德增長而罪業消滅。這種有為的善行，利益是多麼的廣泛啊！
（雜科） 統攝各種科目，最終都歸於高尚的境界。這是唱導的匠人（指善於引導他人修行的人）。
【English Translation】 English version: Monks these days are not like that. Their own virtue is not respected, yet they want others to respect them; their own names are not illustrious, yet they fear others looking down on them. They despise those who practice Chan (Zen) meditation as if they were enemies of a hundred lifetimes; they fawn over the powerful and wealthy as if they were relatives of countless kalpas (aeons). Virtuous teachers laugh at this defiled behavior and leave, perhaps wanting to be assistants to Chan Master Yun'an. Thereupon, he stood up abruptly and said, 'If that's the case, what will we eat?' I said, 'We should follow the example of pure almsgiving (jing tan) and beg for food, which is also the legacy of the Tathagata (如來) (the thus-gone one, an epithet of the Buddha). If the old man is willing to do this, perhaps it will let the sangha (僧伽) (monastic community) know that the model of Chan Master Yun'an still exists.' I praised his words, and therefore wrote down the deeds of ancient virtuous monks to comfort his heart, and there should be those who appreciate it.
If a monk is not proficient in the ten disciplines, serving the Buddha is just a waste of time (from the Biographies of Eminent Monks).
(Translation of Sutras) Transforming Sanskrit into Chinese, enabling ordinary people to understand the realm of the saints. The Dharma wheel (法輪) (the wheel of Buddhist law) is thus turned, and is what all Buddhas emulate.
(Understanding the Meaning) Finding the meaning through studying the text, forgetting the words after understanding the meaning. Wisdom is fully developed, and the two reliances (meaning and language) can be constantly turned.
(Practicing Chan) Cultivating to the state of no-thought, where good and evil both disappear. Even the thought of 'disappearance' disappears, and one can attain the state of constant abiding bliss.
(Clarifying the Vinaya) Strict and with little grace, upright and eager to protect. Constantly guarding the three karmas (三業) (body, speech, and mind), as firm as a golden fortress.
(Protecting the Dharma) If there are good officials in the family, there is no need to worry about theft; if there are wise Dharma masters in the Dharma, they can resist external insults.
(Karmic Response) Contrary to common sense, yet able to respond and penetrate. Transforming the world, its mysteries are difficult to fathom.
(Relinquishing the Body) Difficult to give up yet easy to discard, this is the most supreme of giving. Using the defiled body, to exchange for a diamond body (金剛身) (indestructible body).
(Reading and Reciting) Among the ten kinds of Dharma masters, reading and reciting the scriptures is the most lofty. Like the citron flower (洙枸櫞花) (a fragrant wood), the fruits are abundant and red when they ripen.
(Creating Blessings) For oneself and for others, blessings increase and sins are extinguished. The benefits of this active good deed are vast!
(Miscellaneous Disciplines) Encompassing all disciplines, ultimately returning to the noble realm. This is the craftsman of chanting and guiding (唱導) (referring to those skilled in guiding others to practice).
。 光輝佛乘。
或庵體禪師上堂
衲僧行李豈尋常。出匣吹毛不隱藏。奪食驅耕全正令。 東西無復鬼分贓。
示眾
暗撒驪珠成瓦礫。閑傾鴆毒是醍醐。冤將恩報滅胡種。 舉眼無親真丈夫。
著腳孤危草不生。勿棲泊處等閑行。臨風闊卻噇空口。 斷送渾家入火坑。
絕學無為暗號通。先天后地活虛空。縱橫漏泄祖師意。 爭得渾家不點胸。
扯破娘生帖肉衫。袒肩赤膞不羞慚。胡來漢見非難易。 大事教誰更荷擔。
生獰別是一般村。品藻先賢簿後昆。掉放孤峰爭合殺。 棒頭有眼蓋乾坤。
清平世界罷干戈。無奈兒曹籍甚何。急水灘頭拋直釣。 錦鱗不遇枉多羅。
男兒腳底透長安。得坐披衣肯自謾。三尺冷光輝夜月。 一條秋水迸人寒。
瞎驢種草不消憑。舊閣重關唾手贏。湖海晏清還獨步。 功歸寸刃血長鯨。
判身捨命討冤仇。熱血相噴肯便休。反倒大家無寸土。 空雙手去占雲頭。
全提大用鳥投網。絕照忘機龜負圖。入此門來都不是。 如何升降老臊胡。
己躬日用露全真。選甚行雲與穀神。合掌低頭叉手處。 粗言細語在當人。
離相離名無實法。非心非佛若為猜。了知極則難分付。 不覺和聲送出來。
支郎入作葛藤多。捏定咽喉不奈何。轉
得身來添氣急。 可憐鷂子過新羅。
小參
赤骨力窮擔片板。顛癡㪍癩豎雙眉。驀生做處難名狀。 佛祖當頭聽指揮。
結座
一拳也是打爺來。未有輸贏莫放開。割捨拍盲窮性命。 觜喎鼻塌見全材。
真凈文禪師頌
剃髮因驚雪滿刀。方知歲月不相饒。逃生脫死勤成佛。 莫待明朝與后朝。
靈芝照律師頌
聽教參禪逐外尋。未嘗回首一沉吟。眼光欲落前程暗。 始覺平生錯用心。
古德垂誡
地獄之中未是苦。袈裟之下苦無聞。死生大事還知否。 莫向青山臥白雲。
勉看經
檀那經卷早宜看。施利雖虧我不安。奉勸僧尼勤讀誦。 鐵窗莫待電光寒。
勉應緣
出家事業總荒唐。贏得身心蟻子忙。簿上轉經多積欠。 眼前業障自身當。門徒施利魚腮水。 買得油鹽雪見湯。年去年來何了日。不知將底見閻王。
勉住持
深嗟末說實悲傷。佛法無人為主張。未解讀文先坐講。 不曾行腳便升堂。將錢討院如狂狗。 空腹高心似啞羊。奉勸后賢休繼此。免教地獄苦時長。
洞山和尚自誡
不求名利不求榮。只么隨緣度此生。三寸氣消誰是主。 百年身後謾虛名。衣裳破處重重補。 糧食無時旋旋營。一個幻軀能幾日。為他閑事長無明
【現代漢語翻譯】 現代漢語譯本 得到人身只會增添急迫感。 可嘆啊，就像蒼鷹飛過新羅（古代朝鮮國名）。
小參（禪宗用語，指簡短的參禪） 赤裸的骨頭用盡力氣也只能挑起一塊木板。瘋癲癡傻的人卻豎著兩條眉毛。突然做出的事情難以名狀。 佛祖就在頭頂，聽從他的指揮。
結座（禪宗用語，指結束禪坐） 一拳打去也是打自己的爺爺。沒有分出輸贏就不要放開。豁出性命去賭博。 即使面容醜陋也能顯露出全部的才能。
真凈文禪師頌 剃髮時因驚訝刀上滿是白雪。才知道歲月不饒人。想要逃離生死，就要勤奮地修成佛。 不要等到明天或後天。
靈芝照律師頌 聽著教義，參禪卻向外尋求。不曾回頭反思一下。眼光將要落下去，前程一片黑暗。 這才發覺平生都用錯了心。
古德垂誡 地獄之中還不是最苦的。身披袈裟卻默默無聞才是真苦。生死大事你可知道？ 不要只顧在青山下臥看白雲。
勉看經（勸勉閱讀佛經） 施主們的經卷應該早點看。施捨的利益即使虧損，我也感到不安。奉勸僧尼勤奮地讀誦。 不要等到鐵窗電光寒冷時才後悔。
勉應緣（勸勉隨順因緣） 出家修行，事業總歸是荒唐的。贏得的身心卻像螞蟻一樣忙碌。賬簿上轉經文，欠下許多債。 眼前的業障要自己承擔。門徒的施捨就像魚腮中的水。 買來的油鹽就像雪中湯一樣迅速融化。一年又一年，何時才能了結？不知道拿什麼去見閻王。
勉住持（勸勉住持） 深深地嘆息末法時代的悲傷。佛法沒有人來主持。還沒讀懂經文就先坐著講解。 不曾雲遊參學就登上高座。用錢財求取寺院就像瘋狂的狗。 空有高傲的心卻像啞巴羊一樣無能。奉勸後來的賢者不要繼續這樣下去。免得在地獄裡受苦的時間太長。
洞山和尚自誡 不求名利，不求榮華。只是隨順因緣度過此生。三寸氣息消散后，誰才是主人？ 百年之後，只留下虛名。衣服破了就一層層地補。 糧食沒有的時候就慢慢地籌備。一個虛幻的身體能存在幾天？卻爲了那些閑事而長久地處於無明之中。
【English Translation】 English version Gaining a body only adds to the urgency. Alas, like a hawk flying over Silla (ancient Korean kingdom).
Small Assembly (Zen term, referring to a brief Zen session) Bare bones exhaust their strength to carry a single plank. Mad and foolish people raise their eyebrows. Actions done suddenly are difficult to describe. The Buddha is right above, listening to his commands.
Concluding the Session (Zen term, referring to ending Zen meditation) A punch is also hitting one's own grandfather. Do not let go until victory or defeat is decided. Gamble with your life. Even with an ugly face, one can reveal all talents.
Zen Master Zhenjing Wen's Gatha Shaving the head, surprised by the snow-filled blade. Only then do you realize that time does not spare anyone. To escape birth and death, diligently strive to become a Buddha. Do not wait for tomorrow or the day after.
Vinaya Master Lingzhi Zhao's Gatha Listening to teachings and seeking Zen externally. Never looking back to reflect. The eyes are about to fall, the future is dark. Only then do you realize that you have been using your mind wrongly all your life.
Ancient Worthies' Admonishments Hell is not the worst suffering. Wearing the kasaya (Buddhist robe) in obscurity is true suffering. Do you know the great matter of birth and death? Do not just lie under the green mountains watching the white clouds.
Encouragement to Read Sutras Lay devotees should read the sutras early. Even if the benefits of giving are diminished, I feel uneasy. I urge monks and nuns to diligently recite them. Do not wait until the iron bars and cold electric light to regret.
Encouragement to Respond to Conditions Leaving home to practice is ultimately absurd. The body and mind you gain are as busy as ants. Turning the sutras on the ledger, owing many debts. The karmic obstacles before you must be borne by yourself. The disciples' offerings are like water in a fish's gills. The oil and salt bought melt quickly like soup in the snow. Year after year, when will it end? I do not know what to use to face King Yama (the King of Hell).
Encouragement to Abbots Deeply lamenting the sadness of the Dharma-ending age. No one is upholding the Buddha's Dharma. Before understanding the scriptures, they sit and lecture. Without traveling and studying, they ascend the high seat. Seeking monasteries with money is like a mad dog. Having an empty and arrogant heart is like a mute sheep. I advise later worthies not to continue like this. Lest the suffering in hell be too long.
Zen Master Dongshan's Self-Admonishment Not seeking fame or profit, not seeking glory. Just living this life according to conditions. When the three inches of breath dissipate, who is the master? After a hundred years, only empty names remain. When clothes are torn, they are patched layer upon layer. When there is no food, it is slowly prepared. How many days can an illusory body exist? Yet, for those idle matters, one remains in ignorance for a long time.
。
雪峰存禪師入閩
光陰倏忽暫須臾。浮世那能得久居。出嶺年登三十二。 入閩早已四旬餘。他非不用頻頻舉。 己過當須漸漸除。為報滿朝朱紫道。閻王不怕佩金魚。
宏智禪師示眾
蒿里新墳盡少年。修行莫待鬢毛斑。死生事大宜須覺。 地獄時長豈等閑。道業未成何所賴。 人身一失幾時還。前程黑暗路頭險。十二時中自著奸。
省病僧
訪舊論懷實可傷。經年獨臥涅槃堂。門無過客窗無紙。 爐有寒灰席有霜。病後始知身自苦。 健時多為別人忙。老僧自有安閑法。八苦交煎總不妨。
大慧和尚示徒
出家立志切須勤。也要時時近好人。蹭蹬莫隨愚伴侶。 蹉跎又恐落風塵。無良小輩頻頻脫。 得義高流數數親。若也依吾如是誡。佛家樑棟亦堪陳。
龐居士頌
但自無心於萬物。何妨萬物常圍繞。鐵牛不怕師子吼。 恰似木人見花鳥。木人本體自無情。 花鳥逢人亦不驚。心境如如只遮是。何慮菩提道不成。
自保銘
姑蘇無作撰
夫求名者不以德而求之。謂之惡名。求利者不以道而求之。謂之惡利。惡名為智人之所嫌。惡利有來業之所畏。上德不德老氏誡言。四邪五邪釋門切忌。寧以實而失。不以得而偽。小人趨惡名之名。君子存大利之
【現代漢語翻譯】 現代漢語譯本 雪峰存禪師入閩 光陰飛逝，轉眼即逝。這浮華的世界怎能長久居住？離開山嶺時我三十二歲。 進入福建時已過四十餘歲。別人的錯誤並非不用時時提起。 自己的過失應當漸漸去除。替我告訴那些朝廷的達官顯貴們，閻王爺可不怕你佩戴金魚（做官）。
宏智禪師示眾 荒郊墳地裡埋葬的都是年輕人。修行不要等到鬢髮斑白。 生死是大事，應該覺悟。地獄的時間漫長，豈是等閑。 道業沒有成就，依靠什麼呢？人身一旦失去，何時才能再得？ 前程黑暗，道路危險。要時刻提防自己內心的奸詐。
省病僧 探望老友，談論往事，實在令人傷感。一年到頭獨自躺在涅槃堂。 門外沒有過客，窗戶沒有紙。爐子里是冰冷的灰燼，蓆子上是寒霜。 生病後才知道身體的痛苦。 健康的時候多為別人忙碌。老僧自有安閑的方法，八苦交相煎熬也不妨礙。
大慧和尚示徒 出家立志一定要勤奮。也要時時親近好人。 不要跟隨愚蠢的同伴，以免處境艱難。 蹉跎歲月又恐怕落入風塵。沒有良知的小輩常常墮落。 有德義的高人要多多親近。如果你們依照我的這些告誡，也能成為佛門的棟樑之材。
龐居士頌 只要自己對萬物沒有執著的心，又何妨萬物常常圍繞著你？鐵牛不怕獅子吼叫。 恰似木頭人看見花鳥。木頭人的本體本來就沒有情感。 花鳥遇到人也不會驚慌。心境如如不動，只是這樣，何必擔心菩提道不能成就？
自保銘 姑蘇無作撰 追求名聲的人不用道德來追求，這就叫做惡名。追求利益的人不用正當的途徑來追求，這就叫做惡利。惡名是聰明人所厭惡的。 惡利是作惡的行業所畏懼的。最高的德行是不自以為有德，這是老子的告誡。四邪五邪，是佛門所極力戒除的。寧願因為誠實而有所失去，也不要因為獲得而虛偽。小人追求惡名之名，君子儲存大利的
【English Translation】 English version Zen Master Xuefeng Cun Enters Min Time flies swiftly in an instant. How can one dwell long in this fleeting world? When I left the mountains, I was thirty-two years old. Entering Min, I was already over forty. Others' faults are not to be left unmentioned. One's own faults should be gradually eliminated. Tell those high officials in the court, Yama (the King of Hell) is not afraid of those who wear golden fish (official rank).
Zen Master Hongzhi Addresses the Assembly New graves in the wilderness are filled with the young. Do not wait until your temples are gray to practice. Birth and death are major matters, one should awaken to them. The duration of hell is not trivial. If the path of enlightenment is not achieved, what can one rely on? Once the human body is lost, when can it be regained? The future is dark, the road is dangerous. Be constantly vigilant against the treachery within your own mind.
Visiting a Sick Monk Visiting an old friend and discussing the past is truly saddening. Lying alone in the Nirvana Hall year after year. No visitors at the door, no paper on the window. Cold ashes in the stove, frost on the mat. Only after being sick does one realize the suffering of the body. When healthy, one is busy for others. The old monk has his own way of peace, the torment of the eight sufferings does not matter.
Venerable Dahui Instructs His Disciples Those who leave home must be diligent in their aspirations. Also, always be close to good people. Do not follow foolish companions, lest you find yourself in a difficult situation. Wasting time, you might fall into the dust of the world. Those without conscience often fall. Be close to those of high virtue. If you follow my instructions, you can also become pillars of the Buddhist community.
Layman Pang's Verse If one's own mind is free from attachment to all things, what harm is there in all things surrounding you? An iron bull is not afraid of a lion's roar. It is just like a wooden man seeing flowers and birds. The wooden man's essence is without emotion. Flowers and birds are not startled when they meet people. The mind and its environment are thus, just this, why worry that the path to Bodhi (enlightenment) will not be achieved?
Inscription for Self-Preservation Written by Wuzuo of Gusu Those who seek fame without virtue are said to seek ill-repute. Those who seek profit without righteousness are said to seek ill-gotten gains. Ill-repute is what wise men despise. Ill-gotten gains are feared by those who commit evil deeds. The highest virtue is not considering oneself virtuous, this is Laozi's admonition. The four evils and five evils are what the Buddhist community strictly forbids. Rather lose through honesty than gain through falsehood. Petty people pursue the fame of ill-repute, gentlemen preserve the great benefit of
利。福劣財強財必為殃。德薄任大任速成害。古人者只要心達不要身達。他賢莫掩我賢莫伐。若如是則知其命合其道。終一身而自保。
上竺佛光照法師示小師正吾(嘗住吳之北禪號東屏)
為人難為人師不易。難者何。曰天資。曰學問。曰識見。曰氣象。無天資無學問。無識見無氣象。若是而能為人者。未之有也。有天資而後有學問。有學問而後有識見。有識見而後有氣象。若是能為人未也是何也。天資不高學問不博。識見不明氣象不雅。猶之不能也。不高則庸不博則窒。不明則回不雅則野。高而智博而達。明而正雅而文。四者備能為人矣。而欲為人師者。未之可也。曷為不易。曰宗旨。曰教義。曰法相。不得乎宗旨。不通乎法相。不辨乎教義。猶之不可也。能提宗旨矣。能析教義矣。能解法相矣。不有師承不明境觀。而能與人為師者。未之有也。師承正境觀明。而不超悟洞徹佛意者。猶之不能也。亦既超悟洞徹矣。不能忘境觀絕知見離法愛。為大導師者。未之有也。三者具矣。而不知進退得失者。猶之不可。故曰。為人難為人師不易。
圭峰禪師示學徒委曲
一從別後相憶是常。未審朝暮用心在何境界。得背塵合覺否。外境內心覺了不相關否。定慧輕安適悅否。修行若忘失菩提心知之總
【現代漢語翻譯】 現代漢語譯本 利（利益）啊，福分淺薄卻擁有巨大的財富必定會帶來災禍。德行淺薄卻身居高位，迅速成功反而會招致禍害。古人所追求的，是內心的通達而不是外在的顯達。不要因為別人賢能就掩蓋自己的賢能，也不要因為自己賢能就攻擊別人。如果能夠做到這樣，那就是知曉了自己的命運，符合了天道，最終能夠一生平安。
上竺佛光照法師開示小師正吾（曾經住在吳地的北禪，號東屏）：
做人難，做人師更不容易。難在哪裡呢？在於天資、學問、識見、氣象。沒有天資，沒有學問，沒有識見，沒有氣象，這樣的人如果能做好人，那是從來沒有的。有了天資然後才有學問，有了學問然後才有識見，有了識見然後才有氣象。這樣就能做好人了嗎？還未必。天資不高，學問不廣博，識見不明，氣象不雅，仍然是不行的。不高就平庸，不廣博就閉塞，不明就邪僻，不雅就粗野。天資高而有智慧，學問廣博而通達，識見明澈而正直，氣象雅正而有文采，這四者都具備了，才能做好人啊。但是想要做人師，還不行。為什麼說不容易呢？在於宗旨、教義、法相。不瞭解宗旨，不通曉法相，不辨明教義，仍然是不行的。能夠提倡宗旨了，能夠分析教義了，能夠解釋法相了，如果沒有師承，不明白境觀，就想去教導別人，那是從來沒有的。師承正統，境觀明澈，但如果沒有超凡的領悟，洞徹佛的真意，仍然是不行的。已經超凡領悟，洞徹佛意了，但不能忘卻境觀，斷絕知見，脫離對佛法的執愛，想要成為偉大的導師，那是從來沒有的。這三者都具備了，但如果不知道進退得失，仍然是不行的。所以說，做人難，做人師更不容易。
圭峰禪師開示學徒的委婉勸誡：
自從分別后，常常思念你們。不知道你們早晚的用功，是在什麼境界？能夠背離塵世，契合覺悟嗎？外境和內心，覺察了是否互不相關？禪定和智慧是否輕安適悅？修行如果忘記菩提心（覺悟之心），要知道一切所作所為都是錯誤的。
【English Translation】 English version Profit. Inferior fortune and strong wealth will surely bring disaster. Meager virtue and high position will quickly lead to harm. The ancients only sought inner understanding, not outward success. Do not obscure the virtue of others because of your own, and do not attack others because of your own virtue. If you can do this, then you know your destiny and are in harmony with the Tao (the Way), and you can protect yourself throughout your life.
Master Zhaofa of Foguang Temple on Mount Tianzhu instructed the novice Zhenwu (who once resided at Beichan Temple in Wu, with the alias Dongping):
It is difficult to be a person, and it is not easy to be a teacher of people. What is difficult? It lies in talent, learning, insight, and demeanor. Without talent, without learning, without insight, without demeanor, if such a person can be a good person, it has never happened. With talent, then there is learning; with learning, then there is insight; with insight, then there is demeanor. Can such a person be a good person? Not necessarily. If talent is not high, learning is not broad, insight is not clear, and demeanor is not elegant, it is still not possible. If not high, then mediocre; if not broad, then stagnant; if not clear, then perverse; if not elegant, then crude. If talent is high and wise, learning is broad and comprehensive, insight is clear and upright, and demeanor is elegant and refined, with these four qualities, one can be a good person. But if you want to be a teacher of people, it is still not possible. Why is it not easy? It lies in the principle (Zongzhi), the doctrine (Jiaoyi), and the Dharma characteristics (Faxiang). If you do not understand the principle, do not comprehend the Dharma characteristics, and do not discern the doctrine, it is still not possible. If you can advocate the principle, analyze the doctrine, and explain the Dharma characteristics, but without a lineage of teachers and without clear understanding of the states of mind, and you want to be a teacher of people, it has never happened. If the lineage of teachers is correct and the states of mind are clear, but without surpassing enlightenment and penetrating the Buddha's meaning, it is still not possible. If you have already surpassed enlightenment and penetrated the Buddha's meaning, but cannot forget the states of mind, cut off knowledge and views, and detach from the love of Dharma, and you want to be a great guide, it has never happened. If all three are present, but you do not know how to advance and retreat, gain and lose, it is still not possible. Therefore, it is said that it is difficult to be a person, and it is not easy to be a teacher of people.
Chan Master Guifeng's gentle admonition to his disciples:
Since we parted, I often think of you. I wonder what state of mind you are cultivating in the morning and evening? Are you able to turn away from the dust and unite with enlightenment? Are external circumstances and the inner mind perceived as unrelated? Are meditation and wisdom light, peaceful, and pleasant? If you forget the Bodhi mind (the mind of enlightenment) in your practice, know that everything you do is wrong.
是魔業否。數數覺察勤勤觀照。習氣若起當處即休。輒莫隨之。亦莫滅之。何以故。陽焰之水不應趁故。不應滅故。不應趁故。免落凡夫縱情。不應滅故。免墮二乘調伏。圓宗頓教畢竟如斯。但與本性相應。覺智自然無間。長時之事難可具書。略標大分。自須努力不多述也。
登廁規式
登廁之法律制委明。蓋欲潔嚴身器親近。
聖賢洗凈洗手各有軌度。倘未盡諳則反污其手。禮誦燒香合掌執捉。動輒得咎。可不慎歟。今將古規稍加增削。然其細行固難備舉。大抵種種動用之際。皆有方便護人意根處。自當觸類而長之。書不云乎。不矜細行終累大德。況出家者流。幸冀高明勸諸後進。
○經云。若登廁不洗凈者。不得入大僧數。不得坐禪床。不得登寶殿。
○須知凈桶內凈外觸。不可將凈桶入水槽中㴷水。須將杓盛水入桶中。免污一槽之水。
○不可安凈桶在水槽上。淋其桶底觸水下槽中。
○不得將觸處筅帚近水槽邊。恐不知者誤將洗盆。
○槽中之水須頻換新者。蓋水留三宿只生細蟲。夏月則不至三宿。切莫停積死水。若無凈頭之處。仰宣力者。結緣措置。免傷物命。
○初入廁時先須彈指三下。以警在穢之鬼。亦不可痰吐入廁中。以傷在穢之鬼。此二
【現代漢語翻譯】 現代漢語譯本： 這是魔的作為嗎？要時時覺察，勤加觀照。習氣如果生起，就在它生起的地方停止，千萬不要跟隨它，也不要試圖消滅它。為什麼呢？就像陽焰（yáng yàn，陽光下的海市蜃樓）中的水，不應該去追逐，也不應該去消滅。不應該追逐它，是爲了避免落入凡夫俗子的放縱；不應該消滅它，是爲了避免墮入二乘（èr shèng，聲聞和緣覺）的調伏。圓宗頓教（yuán zōng dùn jiào，圓滿宗的頓悟教法）的究竟道理就是這樣。只要與本性相應，覺悟的智慧自然會無間斷地生起。長久的事情難以全部寫盡，只是略微標明大的綱要。自己需要努力，不再多說了。
登廁規式
上廁所的法律制度非常明確，是爲了潔凈身體，以便親近聖賢。
聖賢洗凈身體和洗手都有各自的規範。如果不能完全瞭解，反而會弄髒手。禮拜誦經、燒香合掌、執持法器，稍有不慎就會犯錯。能不謹慎嗎？現在將古代的規矩稍加增刪。然而，其中的細微之處難以全部列舉。大體上，種種行為舉止，都有方便保護人們意根的地方，自然應當觸類旁通。書中不是說過嗎？不注重細小的行為，最終會損害大的德行。更何況是出家之人，希望能夠高明，勸勉後進。
○ 經中說：如果上廁所不洗乾淨，就不能進入大僧的行列，不能坐禪床，不能登上寶殿。
○ 須知凈桶（jìng tǒng，清潔桶）內外都可能被污染。不可將凈桶放入水槽中沖洗，必須用勺子舀水放入桶中，以免污染整個水槽的水。
○ 不可將凈桶放在水槽上，讓桶底接觸水槽中的水。
○ 不得將接觸過污穢的筅帚（xiǎn zhǒu，竹製刷子）靠近水槽邊，恐怕不知情的人誤用來洗臉。
○ 水槽中的水必須勤換新的。因為水放置三天就會滋生細小的蟲子，夏天甚至不到三天。切莫停積死水。如果沒有清潔的地方，希望有能力的人，結緣安排，以免傷害物命。
○ 初入廁所時，先要彈指三下，以警示在穢處的鬼神。也不可將痰吐入廁所中，以免傷害在穢處的鬼神。這兩點
【English Translation】 English version: Is this the work of Māra (mó, demon)? Constantly be aware and diligently observe. If habitual tendencies arise, stop them right where they arise. By no means follow them, nor try to eliminate them. Why? Like the water in a mirage (yáng yàn, shimmering heat haze), one should not chase after it, nor should one try to eliminate it. One should not chase after it, to avoid falling into the indulgence of ordinary people; one should not eliminate it, to avoid falling into the controlled suppression of the Two Vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna). The ultimate principle of the Perfect and Sudden Teaching (yuán zōng dùn jiào, the sudden enlightenment teaching of the complete school) is just like this. Simply be in accordance with your inherent nature, and awakened wisdom will naturally arise without interruption. It is difficult to write down all the matters of a long time, so I will just briefly point out the major outlines. You must make your own efforts, and I will not say more.
Rules for Using the Toilet
The rules and regulations for using the toilet are very clear, and are intended to purify the body and mind in order to approach the sages.
Sages and virtuous people have their own standards for washing and cleansing. If you do not fully understand them, you may end up dirtying your hands. When bowing, chanting scriptures, burning incense, holding your palms together, or holding ritual implements, you may make mistakes if you are not careful. Shouldn't you be cautious? Now I have slightly added to and subtracted from the ancient rules. However, it is difficult to list all the details. In general, in all kinds of actions, there are ways to protect people's faculties of mind. You should naturally extend this understanding to other situations. As the book says, 'Not paying attention to small actions will ultimately harm great virtue.' Moreover, those who have left home should aspire to be wise and encourage those who come after them.
○ The Sutra says: If one does not wash oneself clean after using the toilet, one may not enter the assembly of monks, may not sit on the meditation bed, and may not ascend the precious hall.
○ You should know that both the inside and outside of the clean bucket (jìng tǒng, clean bucket) can be contaminated. Do not put the clean bucket in the water trough to rinse it. You must use a ladle to scoop water into the bucket to avoid contaminating the water in the entire trough.
○ Do not place the clean bucket on the water trough, allowing the bottom of the bucket to touch the water in the trough.
○ Do not bring the soiled cleaning brush (xiǎn zhǒu, bamboo brush) near the edge of the water trough, lest someone unknowingly use it to wash their face.
○ The water in the trough must be frequently changed with fresh water. Because water left for three nights will breed small insects, and even less than three nights in the summer. Do not leave stagnant water. If there is no place to clean, I hope that those who have the ability will create opportunities to avoid harming living beings.
○ When first entering the toilet, you must first snap your fingers three times to warn the spirits in the unclean place. Also, do not spit phlegm into the toilet, so as not to harm the spirits in the unclean place. These two
項陰德具載藏經。茲不繁引。
○初蹲身時先須傾少水在槽中。一則解舊糞臭氣。則新糞易下不積槽中。
○既在廁中。不可語言作聲。
○文殊經云。大小便時身口狀如木石。不得有聲。
○廁中不可畫壁書字。每見尊宿老成。路逢字紙在地。即收置凈處。或拋在水中。蓋尊重字畫。不忍狼籍。況書臭廁中。豈不折福。
○若洗凈時右手執凈桶。旋旋傾之。以左手盛水。將第四指著實洗之七度。切不可就桶中掬水。污于桶內。
○常去左手第四指爪甲。莫令藏垢。釋氏要覽云。佛令比丘指甲止長一麥粒許。過則剪之。今有出家人愛護指爪養長寸餘。以為美觀。尚縱穢軀應無凈行。
○常見惜福人用廁籌畢。就凈桶洗之。反污桶內。或將手入桶掬水。洗籌亦不可。
○洗凈須用冷水。則益人用。熱湯則生腸風等疾。
○若洗手時先用灰擦七度去穢。手背亦然。次用泥擦七度凈之。手背亦然。次用皂團或皁角。或木屑。或二桑葉皆可。
○溪堂雜錄云。元祐中有蜀僧智超法師。常誦華嚴經。已三十年。偶見一童子風貌清爽舉手高揖。超曰。何來。曰五臺來。超曰。何遠至此。曰有少事欲相導故。超曰。愿聞。曰吾師誦經固可嘉矣。但失在登廁洗凈時。觸
【現代漢語翻譯】 現代漢語譯本 關於暗中積累功德的詳細記載，都收錄在藏經中，這裡就不一一列舉了。
○剛開始蹲下時，應該先倒少量水在便槽中。一是去除舊糞便的臭氣，二是使新糞便容易落下，不積留在槽中。
○在廁所中，不可以說話或發出聲音。
○《文殊經》中說，大小便時，身口要像木頭和石頭一樣，不得發出聲音。
○廁所中不可以繪畫或書寫文字。經常看到德高望重的老修行，在路上遇到有字紙在地上，就撿起來放到乾淨的地方，或者拋到水中。這是因為尊重字畫，不忍心讓其被踐踏。更何況在臭穢的廁所中書寫，豈不是會折損福報？
○如果洗凈時，右手拿著凈桶，慢慢地傾倒水，用左手盛水，用第四個手指切實地清洗七次。切記不可直接從桶中舀水，以免污染桶內。
○經常修剪左手第四個手指的指甲，不要讓它藏污納垢。《釋氏要覽》中說，佛陀要求比丘的指甲只能長到一麥粒那麼長，超過就要剪掉。現在有些出家人愛護指甲，養得很長，甚至超過一寸，認為這樣美觀。如此放縱污穢的身體，怎麼可能有清凈的行為呢？
○經常看到不浪費的人，用完廁籌后，就拿到凈桶中清洗，反而污染了桶內。或者直接將手伸入桶中舀水洗廁籌，這也是不可以的。
○洗凈時必須用冷水，這樣對身體有益。用熱水則容易引發腸風等疾病。
○如果洗手時，先用草木灰擦拭七次，去除污穢，手背也要這樣。然後用泥土擦拭七次，使之乾淨，手背也要這樣。再用皂團或皁角，或者木屑，或者二桑葉都可以。
○《溪堂雜錄》中記載，元祐年間有一位蜀地僧人，名叫智超法師，經常誦讀《華嚴經》，已經三十年了。有一次，他看到一個童子，風度清爽，舉手向他作揖。智超問：『你從哪裡來？』童子說：『從五臺山來。』智超問：『為何遠道而來？』童子說：『有件小事想來告訴您。』智超說：『願聞其詳。』童子說：『您的誦經固然值得嘉許，但缺點在於上廁所洗凈時，觸犯了禁忌。』
【English Translation】 English version The detailed records of accumulating hidden merits are all included in the Tripitaka, so I will not list them one by one here.
○ When first squatting down, you should pour a small amount of water into the toilet trough. One is to remove the foul odor of old feces, and the other is to make it easier for new feces to fall and not accumulate in the trough.
○ When in the toilet, you must not speak or make a sound.
○ The Manjushri Sutra (Wenshu Jing) says that when urinating or defecating, the body and mouth should be like wood and stone, and no sound should be made.
○ It is not allowed to paint or write in the toilet. I often see venerable and experienced practitioners who, when they encounter paper with writing on the ground, pick it up and put it in a clean place, or throw it into the water. This is because they respect writing and cannot bear to see it trampled on. Moreover, writing in a smelly toilet, wouldn't that diminish blessings?
○ When washing, hold the clean bucket with your right hand and slowly pour the water. Use your left hand to scoop water and thoroughly wash with your fourth finger seven times. Be sure not to scoop water directly from the bucket, so as not to contaminate the inside of the bucket.
○ Regularly trim the nail of the fourth finger of your left hand, and do not let it harbor dirt. The Shishi Yaolan (Essentials of the釋氏要覽) says that the Buddha required monks (bhikshus) to keep their nails no longer than a grain of wheat. If they are longer, they should be cut. Now some monks cherish their nails, growing them more than an inch long, thinking it is beautiful. Indulging in such a filthy body, how can there be pure conduct?
○ I often see people who cherish blessings washing the toilet sticks in the clean bucket after using them, which instead contaminates the inside of the bucket. Or putting their hands into the bucket to scoop water to wash the toilet sticks, which is also not allowed.
○ You must use cold water when washing, as it is beneficial to the body. Hot water can easily cause intestinal wind and other diseases.
○ When washing your hands, first use ash to rub them seven times to remove dirt, and do the same for the back of your hands. Then use mud to rub them seven times to clean them, and do the same for the back of your hands. Then you can use soap balls or soap pods, or wood shavings, or two mulberry leaves.
○ The Xitang Zalu (溪堂雜錄) records that during the Yuanyou period, there was a monk from Sichuan named Zhichao (智超) who often recited the Avatamsaka Sutra (Huayan Jing 華嚴經) for thirty years. Once, he saw a boy with a clear and refreshing demeanor, who raised his hand to salute him. Zhichao asked, 'Where do you come from?' The boy said, 'From Mount Wutai (五臺山).' Zhichao asked, 'Why have you come so far?' The boy said, 'I have a small matter I want to tell you.' Zhichao said, 'I would like to hear it in detail.' The boy said, 'Your recitation of the sutra is commendable, but the flaw lies in violating the taboos when washing after using the toilet.'
水淋其手背。而未嘗用灰泥洗之。所用灰泥律制七度。今但二三。緣此觸尚存。禮佛誦經悉皆得罪。言訖不見。超慚而改過。識者或曰。此必文殊化現有警于超也。故知洗手必須依法。因果經云。觸手請經當獲廁中蟲報。
○后架手巾須多備三兩條。頻頻洗換。莫令垢染以污凈手。人眾處五日一洗。人少處十日一洗。
○凡拭手時。須將手巾搏而拭之。庶得易干。
○入廁洗凈等。經中各有神咒。必須受持。經云。若不持誦此諸神咒者。縱用七恒河水洗。至金剛際。亦不得身器清凈。受持此咒者。當一一默誦七遍。則獲一切清凈福德。諸惡鬼神悉皆拱手。
入廁 唵狼魯陀耶莎訶 洗凈 唵賀曩密栗帝莎訶 洗手 唵主迦羅野莎訶 去穢 唵室利曳婆醯莎訶 凈身 唵㕹折羅惱迦吒莎訶
大智律師入廁垂訓
摺疊衣裳整齊鞋履。省約用籌點滴使水。屏息語言安詳進止。 當念此身滿中盛屎。臭不可聞穢不可視。 行廁革囊誠為可鄙。云何于身耽欲無恥。 云何于食樂著肥美。結習成因果報必是。 一入泥犁窮劫不已。苦樂在心升沉由己。 道豈遠哉。未之思爾。
緇門警訓卷九(終) 大正藏第 48 冊 No. 2023 緇門警訓
緇門警訓卷第十
贊
【現代漢語翻譯】 現代漢語譯本： 用水淋濕手背，卻不曾用灰泥清洗。所用的灰泥按規定要洗七次，現在只洗兩三次，因為這樣污垢仍然存在。用這樣的手禮佛誦經，都會獲罪。說完這些話后，就消失不見了。超（Chao）感到慚愧而改正錯誤。有見識的人說，這一定是文殊（Manjusri，智慧的菩薩）菩薩化現來警示超（Chao）的。所以要知道洗手必須依法進行。《因果經》說，用沾染污垢的手去請經書，當獲得轉生廁所中蟲子的報應。 后架上的手巾要多準備三兩條，經常清洗更換，不要讓污垢沾染而污染了乾淨的手。人多的地方五天洗一次，人少的地方十天洗一次。 凡是擦手的時候，要將手巾攥緊了擦，這樣容易擦乾。 入廁洗凈等，經書中有各種神咒，必須受持。經書上說，如果不持誦這些神咒，縱然用七條恒河的水來洗，直到金剛際（世界的盡頭），也不能得到身器的清凈。受持這些咒語的人，應當一一默誦七遍，就能獲得一切清凈的福德，各種惡鬼神都會拱手致敬。 入廁：唵狼魯陀耶莎訶（Om lan lu tuo ye suo he） 洗凈：唵賀曩密栗帝莎訶（Om he nang mi li di suo he） 洗手：唵主迦羅野莎訶（Om zhu jia luo ye suo he） 去穢：唵室利曳婆醯莎訶（Om shi li ye po xi suo he） 凈身：唵㕹折羅惱迦吒莎訶（Om wa zhe luo nao jia zha suo he） 大智律師入廁垂訓： 疊好衣裳，整理好鞋子。節省用廁籌，節約用水。屏住呼吸，安靜地進入和離開。應當想到這個身體裡面裝滿了屎，臭不可聞，污穢不堪。行走在廁所里，就像在糞便袋子里一樣，實在令人厭惡。為什麼還要對身體貪戀慾望？為什麼還要對食物貪著肥美？結成惡習，形成因果，報應一定是這樣。一旦墮入地獄，窮盡劫數也無法停止。苦樂都在心中，升沉由自己決定。道難道很遠嗎？只是沒有思考罷了。 《緇門警訓》卷九（終） 《大正藏》第48冊 No. 2023 《緇門警訓》 《緇門警訓》卷第十 贊
【English Translation】 English version: Rinsing the back of the hand with water, but never washing it with lime paste. The prescribed lime paste washing should be done seven times, but now it's only done two or three times, because of this, the defilement still remains. Using such hands to prostrate to the Buddha and recite scriptures will incur sin. After saying these words, he disappeared. Chao (Chao) felt ashamed and corrected his mistake. A knowledgeable person said, 'This must be Manjusri (Manjusri, the Bodhisattva of Wisdom) Bodhisattva manifesting to warn Chao (Chao).' Therefore, one must know that washing hands must be done according to the Dharma. The 'Karma Sutra' says that using defiled hands to request scriptures will result in the retribution of being reborn as a worm in the toilet. Prepare three or more hand towels on the back shelf, and wash and change them frequently. Do not let dirt contaminate and defile clean hands. Wash them once every five days in crowded places, and once every ten days in less crowded places. Whenever wiping your hands, you must clench the towel and wipe them, so that they can be easily dried. There are various divine mantras in the scriptures for entering the toilet, washing, etc., which must be upheld and recited. The scriptures say that if one does not uphold and recite these divine mantras, even if one washes with the water of seven Ganges Rivers, even to the Vajra boundary (the end of the world), one will not be able to obtain purity of body and vessel. Those who uphold these mantras should silently recite each one seven times, and they will obtain all pure blessings and virtues, and all evil ghosts and spirits will respectfully salute. Entering the toilet: Om lan lu tuo ye suo he Washing: Om he nang mi li di suo he Washing hands: Om zhu jia luo ye suo he Removing impurities: Om shi li ye po xi suo he Purifying the body: Om wa zhe luo nao jia zha suo he Laywer Dazhi's instruction when entering the toilet: Fold your clothes neatly and arrange your shoes properly. Save on the use of toilet sticks and conserve water. Hold your breath and enter and leave calmly. You should think that this body is full of excrement, which is smelly and disgusting. Walking in the toilet is like being in a bag of feces, which is truly disgusting. Why still indulge in desires for the body? Why still be attached to the deliciousness of food? Forming bad habits and creating karma, the retribution will surely be like this. Once fallen into hell, one cannot stop for endless eons. Suffering and happiness are in the heart, and rising and falling are determined by oneself. Is the Tao far away? It's just that you haven't thought about it. 'Zimen Jingxun' Volume 9 (End) 'Taisho Tripitaka' Volume 48 No. 2023 'Zimen Jingxun' 'Zimen Jingxun' Volume 10 Praise
佛傳法偈
稽首千百億化身釋迦牟尼佛。三祇修煉萬行功圓。 纖瑕去而法性凝清。片善具而報化微妙。 爾後上生兜率下降王宮。三十歲居道樹成佛。 四十九年住世教化。說法三百五十度。 宣演八萬四千門。
王臣外護於四海九州。師僧內傳於人間天上。利益廣大傳法難思。故有偈云。
假使頂戴經塵劫 身為床坐遍三千 若不傳法度眾生 畢竟無能報恩者
傳法有五 一受持 二看讀 三諷誦 四解說 五書寫 外護內護流傳即 佛法僧寶不斷也
禪林妙記前序
京師西明寺釋玄則撰
一切諸佛皆有三身。一者法身謂圓心所證。二者報身。謂萬善所感。三者化身。謂隨緣所現。今釋迦牟尼佛者。法身久證報身久成。今之出現蓋化身耳。謂於過去釋迦佛所。發菩提心。愿同其號。故今成佛亦號釋迦。三無數劫修菩薩行。一一劫中事無量佛。中間續遇錠光如來。以發佈泥金華奉上。尋蒙授記得無生忍。然一切佛將成佛時。必經百劫修相好業。其釋迦發心在彌勒后。當以逢遇弗沙如來。七日翹仰新新偈贊遂超九劫在前成道。將欲成時生兜率天。號普明菩薩。盡彼天壽下閻浮提。現乘白象入母右脅。其母摩耶夢懷白象。梵仙占曰。若夢日月當生國王。若夢白象必生聖子。
【現代漢語翻譯】 現代漢語譯本 稽首千百億化身釋迦牟尼佛（Śākyamuni Buddha，意為釋迦族聖人）。您歷經三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）的修煉，圓滿了萬行功德。 您去除了一切細微的瑕疵，使法性凝結清澈。您具備了一切細微的善行，使報身和化身微妙無比。 之後，您上升到兜率天（Tuṣita Heaven，欲界天之一），又下降到王宮。三十歲時，您在菩提樹下成佛。 四十九年間，您住世教化，說法三百五十度。 您宣講了八萬四千法門。
王臣在外護持四海九州，師僧在內傳揚於人間天上。利益廣大，傳法功德難以思議。所以有偈頌說：
『假使頂戴經塵劫，身為床坐遍三千，若不傳法度眾生，畢竟無能報恩者。』
傳法有五種方式：一是受持，二是看讀，三是諷誦，四是解說，五是書寫。外護和內護使佛法僧三寶得以流傳不斷。
禪林妙記前序
京師西明寺釋玄則撰
一切諸佛都有三身：一是法身，指圓滿心性所證得的境界；二是報身，指由萬種善行所感得的果報之身；三是化身，指隨順因緣所顯現的身形。現在的釋迦牟尼佛，法身早已證得，報身早已成就，如今的出現只是化身而已。在過去世的釋迦佛那裡，發起了菩提心，愿與他同名。所以今產生佛，也號為釋迦。經歷了三大阿僧祇劫修菩薩行，每一劫中都侍奉無量諸佛。中間連續遇到了錠光如來（Dīpaṃkara Buddha），以頭髮佈滿泥土，獻上泥金花，隨即蒙受授記，證得無生法忍。然而一切佛將要成佛時，必定經歷一百劫修習相好之業。釋迦牟尼佛發心在彌勒菩薩（Maitreya Bodhisattva）之後，當他逢遇弗沙如來（Phussa Buddha）時，七日翹首仰望，以新新的偈頌讚嘆，於是超越了九劫，在前成道。將要成佛時，生到兜率天，號為普明菩薩（Sarva-prabhā Bodhisattva）。盡了兜率天的壽命后，下降到閻浮提（Jambudvīpa，我們所居住的世界），示現乘坐白象進入母親的右脅。他的母親摩耶夫人（Māyādevī）夢見懷了白象，梵仙占卜說：『如果夢見日月，當生國王；如果夢見白象，必定生聖子。』
【English Translation】 English version I bow to Śākyamuni Buddha (the sage of the Śākya clan) with hundreds of billions of manifested bodies. You cultivated for three asaṃkhya-kalpas (incalculable eons), perfecting myriad virtuous deeds. You removed all subtle imperfections, causing the Dharma-nature to congeal in purity. You possessed all subtle good deeds, making the Reward Body and Manifestation Body wonderfully subtle. Thereafter, you ascended to Tuṣita Heaven (a heaven in the desire realm) and descended to the royal palace. At the age of thirty, you attained Buddhahood under the Bodhi tree. For forty-nine years, you dwelt in the world, teaching and transforming, expounding the Dharma three hundred and fifty times. You proclaimed eighty-four thousand Dharma-gates.
Kings and ministers externally protected the four seas and nine provinces, while teachers and monks internally transmitted the teachings in the human and heavenly realms. The benefits are vast, and the merit of transmitting the Dharma is inconceivable. Therefore, there is a verse that says:
'Suppose one were to carry the scriptures on their head for kalpas as numerous as dust motes, and use their body as a seat covering three thousand worlds; if one does not transmit the Dharma to liberate sentient beings, one ultimately cannot repay the Buddha's kindness.'
There are five ways to transmit the Dharma: first, to receive and uphold; second, to read; third, to recite; fourth, to explain; and fifth, to write. External and internal protection ensure the continuous transmission of the Triple Jewel of Buddha, Dharma, and Sangha.
Preface to the 'Wonderful Records of the Chan Forest'
Composed by Śramaṇa Xuanze of Ximing Temple in the capital
All Buddhas possess three bodies: first, the Dharma Body (Dharmakāya), referring to the realm attained by the perfected mind; second, the Reward Body (Saṃbhogakāya), referring to the body of fruition resulting from myriad good deeds; and third, the Manifestation Body (Nirmāṇakāya), referring to the form manifested in accordance with conditions. The present Śākyamuni Buddha has long since realized the Dharma Body and long since perfected the Reward Body; his present appearance is merely a Manifestation Body. In the past, before Śākyamuni Buddha, he generated the Bodhi-mind, vowing to share his name. Therefore, in this lifetime, he attained Buddhahood and is also named Śākya. He cultivated the Bodhisattva path for three asaṃkhya-kalpas, serving countless Buddhas in each kalpa. In the interim, he continuously encountered Dīpaṃkara Buddha, offering mud-gold flowers spread with his hair. He was then immediately prophesied to attain the non-origination forbearance (anutpattika-dharma-kṣānti). However, when all Buddhas are about to attain Buddhahood, they must undergo a hundred kalpas of cultivating the marks and characteristics of excellence. Śākyamuni Buddha generated the Bodhi-mind after Maitreya Bodhisattva. When he encountered Phussa Buddha, he gazed upwards for seven days, praising him with ever-new verses, and thus surpassed nine kalpas, attaining the Way before him. When he was about to attain Buddhahood, he was born in Tuṣita Heaven, named Sarva-prabhā Bodhisattva. After exhausting his lifespan in Tuṣita Heaven, he descended to Jambudvīpa (the world we inhabit), manifesting as riding a white elephant entering his mother's right side. His mother, Māyādevī, dreamed of conceiving a white elephant. A Brahman diviner prophesied: 'If you dream of the sun and moon, you will give birth to a king; if you dream of a white elephant, you will surely give birth to a sage.'
母從此後調靜安泰。慈辯日異。菩薩初生大地震動。身紫金色三十二相。八十種好。圓光一尋。生已四方各行七步。為降魔梵發誠實語。天上天下唯我獨尊。抱入天祠天像悉起。阿私陀仙合掌嘆曰。相好明瞭必為法王。自恨當死不得見佛斯則凈飯國王之太子也。字悉達多。祖號師子頰。父名凈飯。母曰摩耶。代代為輪王。姓瞿曇氏。復因能事別姓釋迦。朗悟自然藝術天備。雖居五欲不受欲塵。游國四門見老病死及一沙門。還入宮中深生厭離。忽于夜半天神扶警。遂騰寶馬逾城出家。苦行六年知其非道。便依正觀以取菩提。時有牧牛女人煮乳作糜。其沸高踴。牧女驚異。以奉菩薩。菩薩食之氣力充實。入河洗浴將登岸時。樹自低枝引菩薩上。菩薩從此受吉祥草。坐菩提樹。惡魔見已生瞋惱心。云此人者欲空我界。即率官屬十八億萬。持諸苦具來怖菩薩。促令急起受五欲樂。又遣妙意天女三人來惑菩薩。爾時入勝意慈定。生憐愍心。魔軍自然墮落退散。三妙天女化為癭鬼。降魔軍已。於二月八日明相出時。而成正覺。既成佛已觀眾生根。知其樂小未堪大法。即趣波羅奈國。度憍陳如等五人。轉四諦法輪。此則三寶出現之始也。其後說法度人之數。大集菩薩之會。甚深無相之談。神通示現之力。經文具之矣。又於一時升忉利
天。九旬安居為母說法。時優闐國王及波斯匿王。思慕佛德刻檀畫㲲。以寫佛形。於後佛從忉利天下。其所造像皆起避席。佛摩其頂曰。汝于未來善為佛事。佛像之興始於此矣。化緣將畢。時徒厭怠。佛便告眾。卻後三月吾當涅槃。復記後事如經具說。然如來實身常在不滅。故法華云。常在靈鷲山及余諸住處。今生滅者是佛化身。為欲汲引現同其類。所以受生復欲令知有為必遷。所以示滅。又眾生根熟所以現生。眾生感盡所以現滅。佛涅槃后。人天供養起諸寶塔。又大迦葉召千羅漢。結集法藏阿難從鎖須入。誦出佛經一無遺漏。如瓶寫水置之異器。一百年外有鐵輪王。字阿輸柯。亦名阿育。役御神鬼。於一日中天上人間。造八萬四千舍利寶塔。其佛遺物衣缽杖等。及諸舍利神變非一。逮漢明感夢金軀日。佩丈六之容。一如釋迦本狀。又吳主孫權燒椎舍利無所變壞。爰及浮江石像泛海瑞容。般若冥力觀音密驗。別記具之。事多不錄。
贊弗沙佛偈
天上天下無如佛 十方世界亦無比 世間所有我盡見 一切無有如佛者
漢顯宗開佛化法本內傳
傳云。明帝永平十三年。上夢神人金身丈六。項有日光。寤已問諸臣下。傅毅對詔。有佛出於天竺。乃遣使往求。備獲經像及僧二人。帝乃為立佛寺
。畫壁千乘萬騎繞塔三匝。又于南官清涼臺。及高陽門上。顯節陵所圖佛立像並四十二章經。緘于蘭臺石室。廣如前集牟子所顯傳云。時有沙門迦攝摩騰竺法蘭。位行難測志存開化。蔡愔使達請騰東行。不守區域隨至雒陽。曉諭物情崇明信本。帝問騰曰。法王出世何以化不及此。答曰。迦毗羅衛國者。三千大千世界一百億日月之中心也。三世諸佛皆在破生。乃至天龍鬼神有願行者。皆生於彼受佛正化。鹹得悟道。余處眾生無緣感佛。佛不往也。佛雖不往光明及處。或五百年。或一千年。或二千年外。皆有聖人傳佛聲教。而化導之。廣說教義。文廣故略也。傳示。永平十四年正月一日。五嶽諸山道士朝正之次。自相命曰。天子棄我道法遠求胡教。今因朝集可以表抗之。其表略曰。五嶽十八山觀太上三洞弟子褚善信等。六百九十人死罪上言。臣聞。太上無形無名無極無上。虛無自然大道出于造化之前。上古同遵百王不易。今陛下道邁羲皇。德高堯舜。竊承陛下棄本追末。求教西域。所事乃是胡神。所說不參華夏。愿陛下恕臣等罪。聽與試驗。臣等諸山道士多有徹視遠聽。博通經典。從元皇已來太上群錄。太虛符祝。無不綜練達其涯極。或策使鬼神吞霞飲氣。或入火不燒。或履水不溺。或白日昇天。或隱形不測。至於方術無
【現代漢語翻譯】 現代漢語譯本 畫壁上繪有千乘萬騎繞塔三匝的景象。又在南宮的清涼臺，以及高陽門上、顯節陵等地，繪製了佛立像和四十二章經。這些都被封存在蘭臺石室中，詳細情況如同之前牟子所著的《理惑論》中所記載的那樣。當時有沙門（佛教出家人）迦攝摩騰（Kāśyapa Mātanga，古印度僧人）和竺法蘭（Dharmaratna，古印度僧人），他們的地位和修行難以測度，志向在於弘揚佛法。蔡愔奉命請迦攝摩騰東行，他不拘泥於地域，隨蔡愔來到了雒陽（今洛陽）。他們向人們宣講佛法，提倡崇尚佛法的根本。皇帝問迦攝摩騰：『法王（佛陀）出世，為何教化沒有普及到這裡？』迦攝摩騰回答說：『迦毗羅衛國（Kapilavastu，古印度釋迦族所居的城），是三千大千世界一百億個日月（佛教宇宙觀）的中心。過去、現在、未來三世的諸佛都在那裡降生，乃至天龍鬼神中有發願修行的，都往生到那裡接受佛陀的教化，都能覺悟得道。其他地方的眾生沒有機緣感應到佛陀，所以佛陀不去那裡。佛陀雖然不去，但光明卻能照耀到各處。或許五百年、或許一千年、或許兩千年後，都會有聖人傳揚佛陀的聲教，來教化引導眾生。』（此處省略了關於教義的詳細闡述，因為內容繁多。）永平十四年（公元71年）正月初一，五嶽諸山的道士在朝廷集會時，互相說道：『天子拋棄我們的道法，遠求西域的胡教。現在趁著朝集的機會，可以上表抗議。』他們的奏表大略如下：『五嶽十八山觀的太上三洞弟子褚善信等六百九十人冒死上奏。臣等聽說，太上（老子）無形無名，至高無上，虛無自然的大道在造化之前就存在了，上古時代的人都遵從它，歷代君王都沒有改變。現在陛下您的德行超過了伏羲、黃帝，比肩堯舜。但臣等聽說陛下您捨本逐末，向西域尋求胡教，所信奉的乃是胡人的神靈，所說的教義不符合華夏的傳統。希望陛下寬恕臣等的罪過，允許我們與他們進行試驗。臣等諸山道士多有能徹視遠聽、博通經典、精通從元皇（老子）以來的太上群錄、太虛符祝的人，沒有不精通並達到極高境界的。或者能役使鬼神，吞霞飲氣；或者能入火不焚，或者能履水不溺；或者能白日昇天，或者能隱形不測。至於方術，沒有
【English Translation】 English version On the painted walls were depicted thousands of chariots and tens of thousands of horsemen circumambulating the stupa three times. Furthermore, at the Cool and Clear Terrace of the Southern Palace, as well as above the Gaoyang Gate and at the Xianjie Mausoleum, were painted standing images of the Buddha and the Sutra of Forty-Two Chapters. These were sealed within the stone chamber of the Lantai (Imperial Archives), as extensively described in the earlier collection, the Mouzi Lihuolun (The Disposition of Error). At that time, there were śramaṇas (Buddhist monks) Kāśyapa Mātanga (an ancient Indian monk) and Dharmaratna (an ancient Indian monk), whose positions and practices were unfathomable, and whose aspirations lay in propagating the Dharma. Cai Yin, having been commissioned, requested Kāśyapa Mātanga to travel east. Not adhering to any particular region, he followed Cai Yin to Luoyang (present-day Luoyang). They elucidated the nature of things and advocated the importance of faith. The Emperor asked Kāśyapa Mātanga, 'Why is it that the Dharma King (Buddha) appeared in the world, yet his teachings have not reached this place?' Kāśyapa Mātanga replied, 'The country of Kapilavastu (the ancient city where the Shakya clan resided), is the center of the three thousand great thousand worlds and one hundred million suns and moons (Buddhist cosmology). The Buddhas of the past, present, and future all appear there, and even dragons, gods, and spirits who have made vows to practice, are reborn there to receive the Buddha's teachings, and they all attain enlightenment. Sentient beings in other places do not have the karmic connection to perceive the Buddha, so the Buddha does not go there. Although the Buddha does not go, his light shines everywhere. Perhaps after five hundred years, or one thousand years, or two thousand years, there will be sages who transmit the Buddha's teachings and guide sentient beings.' (The detailed explanation of the teachings is omitted here because the content is extensive.) On the first day of the first month of the fourteenth year of the Yongping era (71 AD), the Taoist priests of the Five Sacred Mountains, during a court assembly, said to each other, 'The Emperor has abandoned our Taoist teachings and seeks the barbarian teachings of the Western Regions. Now, taking advantage of this assembly, we can submit a memorial to protest.' Their memorial roughly stated: 'Chu Shanxin and others, six hundred and ninety disciples of the Supreme Three Caverns of the Five Sacred Mountains, risk death to submit this memorial. We have heard that the Supreme One (Lao Tzu) is formless and nameless, supremely high, and the Dao of emptiness and naturalness existed before creation. People of ancient times all followed it, and successive kings did not change it. Now, Your Majesty's virtue surpasses that of Fuxi and Huangdi, and is comparable to Yao and Shun. However, we have heard that Your Majesty is abandoning the fundamental and pursuing the superficial, seeking barbarian teachings from the Western Regions, worshipping the gods of the barbarians, and the teachings spoken do not conform to the traditions of China. We hope that Your Majesty will forgive our sins and allow us to conduct a trial with them. Among the Taoist priests of our mountains, many have the ability to see far and hear from afar, are well-versed in the classics, and are proficient in the Supreme Records and the Talismans of the Great Void since the time of the Yuan Emperor (Lao Tzu). There is no one who is not proficient and has reached the highest level. Some can command ghosts and spirits, swallow clouds and drink qi; some can enter fire without being burned, or walk on water without drowning; some can ascend to heaven in broad daylight, or become invisible and unpredictable. As for magical arts, there is no
所不能。愿得與其比較。一則聖上意安。二則得辯真偽。三則大道有歸。四則不亂華俗臣等若比對不如任聽重決。如則有勝乞除虛妄敕遣尚書令宋庠引入長樂宮。以今月十五日可集白馬寺。道士等便置三壇。壇別開二十四門。南嶽道士褚善信。華岳道士劉正念。恒岳道士桓文度。岱嶽道士焦得心。嵩岳道士呂惠通。霍山天目五臺白鹿等十八山道士祁文信等。各赍靈寶真文太上玉訣三元符錄等五百九卷。置於西壇。茅成子許成子黃子老子等二十七家子書。二百三十五卷。置於中壇。饌食奠祀百神置於東壇。帝御行殿在寺南門。佛舍利經像置於道西。十五日齋訖。道士等以柴荻秥檀沉香為炬。繞經泣曰。臣等上啟太極大道元始天尊眾仙百靈。今胡神亂夏人主信邪。正教失蹤玄風墜緒。臣等敢置經壇上以火取驗。欲使開示蒙心得辨真偽。便縱火焚經。經從火化悉成煨燼。道士等相顧失色。大生怖懼。將欲昇天。隱形者。無力可能禁。效鬼神者呼策不應。各懷慚恧。南嶽道士費叔才自感而死。太傅張衍語褚信曰。卿等所試無驗。即是虛妄。宜就西來真法。褚信曰。茅成子云。太上者靈寶天尊是也。造化之作謂之太素。斯豈妄乎。衍曰。太素有貴德之名。無言教之稱。今子說有言教。即為妄也。信默然。時佛舍利光明五色。直上
【現代漢語翻譯】 現代漢語譯本： 他們做不到。希望能夠與佛教經典進行比較。這樣做有四個好處：第一，可以讓皇上安心；第二，可以辨別真偽；第三，可以讓大道有所歸屬；第四，可以避免擾亂華夏風俗。我們如果比對不如佛教，願意聽憑皇上重判。如果道教勝出，懇請皇上廢除虛妄之說。請派遣尚書令宋庠將佛教經典引入長樂宮。就在這個月的十五日，可以在白馬寺集合。道士們便設定了三個壇。每個壇開了二十四道門。南嶽道士褚善信（Chu Shanxin），華岳道士劉正念（Liu Zhengnian），恒岳道士桓文度（Huan Wendu），岱嶽道士焦得心（Jiao Dexin），嵩岳道士呂惠通（Lv Huitong），霍山、天目山、五臺山、白鹿山等十八山的道士祁文信（Qi Wenxin）等，各自帶著《靈寶真文》（Lingbao Zhenwen）、《太上玉訣》（Taishang Yujue）、《三元符錄》（Sanyuan Fulu）等五百九卷，放置在西壇。茅成子（Mao Chengzi）、許成子（Xu Chengzi）、黃子（Huangzi）、老子（Laozi）等二十七家的子書，共二百三十五卷，放置在中壇。用酒食祭祀百神，放置在東壇。皇帝在寺南門外的行殿中觀看。佛舍利、經像放置在道壇的西邊。十五日齋戒完畢，道士們用柴、荻、粘檀、沉香做成火炬，繞著道經哭泣著說：『我們上啟太極大道元始天尊眾仙百靈，現在胡人的神擾亂華夏，人主相信邪說。正教失去了軌跡，玄風墜落了。我們敢於將道經放置在壇上用火來驗證，想要開示矇昧，辨別真偽。』便點火焚燒道經。道經被火焚燒后全部化為灰燼。道士們互相看著，臉色都變了，非常害怕。想要昇天、隱形的人，都沒有力量能夠做到；效仿鬼神的人，呼喊也得不到迴應。各自懷著慚愧。南嶽道士費叔才（Fei Shucai）因為羞愧而死。太傅張衍（Zhang Yan）對褚信（Chu Xin）說：『你們所試驗的沒有應驗，就是虛妄的。應該歸順西來的真正佛法。』褚信（Chu Xin）說：『茅成子（Mao Chengzi）說，太上就是靈寶天尊。造化之作叫做太素。這難道是虛妄的嗎？』張衍（Zhang Yan）說：『太素有高貴美德的名稱，卻沒有言教的說法。現在你說有言教，那就是虛妄的。』褚信（Chu Xin）沉默不語。這時，佛舍利放出五種顏色的光明，直衝向上空。
【English Translation】 English version: They were unable to do so. They wished to compare with the Buddhist scriptures. There would be four benefits to doing so: First, it would reassure the Emperor; second, it would distinguish truth from falsehood; third, it would allow the Great Path to have a destination; and fourth, it would avoid disturbing Chinese customs. If we compare unfavorably to Buddhism, we are willing to let the Emperor decide. If Taoism prevails, we beg the Emperor to abolish false teachings. Please send the Minister Song Xiang to bring the Buddhist scriptures into Changle Palace. On the fifteenth of this month, we can gather at White Horse Temple. The Taoists then set up three altars. Each altar had twenty-four gates. Taoist Chu Shanxin (Chu Shanxin) of Mount Heng, Taoist Liu Zhengnian (Liu Zhengnian) of Mount Hua, Taoist Huan Wendu (Huan Wendu) of Mount Heng, Taoist Jiao Dexin (Jiao Dexin) of Mount Dai, Taoist Lv Huitong (Lv Huitong) of Mount Song, and Taoist Qi Wenxin (Qi Wenxin) of the eighteen mountains including Mount Huo, Mount Tianmu, Mount Wutai, and Mount Bailu, each brought five hundred and nine volumes of 'Lingbao Zhenwen' (Lingbao Zhenwen), 'Taishang Yujue' (Taishang Yujue), and 'Sanyuan Fulu' (Sanyuan Fulu), placing them on the western altar. The books of twenty-seven masters, including Mao Chengzi (Mao Chengzi), Xu Chengzi (Xu Chengzi), Huangzi (Huangzi), and Laozi (Laozi), totaling two hundred and thirty-five volumes, were placed on the central altar. Food and drink were offered to the hundred deities and placed on the eastern altar. The Emperor watched from the traveling palace outside the south gate of the temple. The Buddha's relics, scriptures, and images were placed west of the Taoist altar. After fasting on the fifteenth, the Taoists made torches of firewood, reeds, sandalwood, and agarwood, and wept as they circled the Taoist scriptures, saying, 'We appeal to the Supreme Great Path, the Primordial Heavenly Venerable, and the myriad spirits. Now the barbarian gods disturb China, and the ruler believes in heresy. The true teaching has lost its trace, and the profound wind has fallen into disarray. We dare to place the Taoist scriptures on the altar and test them with fire, wishing to enlighten the ignorant and distinguish truth from falsehood.' Then they set fire to the Taoist scriptures. The Taoist scriptures were completely reduced to ashes by the fire. The Taoists looked at each other, their faces changed, and they were very afraid. Those who wanted to ascend to heaven or become invisible had no power to do so; those who imitated ghosts and spirits received no response to their calls. Each felt ashamed. Taoist Fei Shucai (Fei Shucai) of Mount Heng died of shame. The Grand Tutor Zhang Yan (Zhang Yan) said to Chu Xin (Chu Xin), 'Your test has not been verified, it is false. You should submit to the true Dharma that came from the West.' Chu Xin (Chu Xin) said, 'Mao Chengzi (Mao Chengzi) said that the Supreme One is the Lingbao Heavenly Venerable. The work of creation is called Tai Su. Is this false?' Zhang Yan (Zhang Yan) said, 'Tai Su has the name of noble virtue, but no teaching of words. Now you say there is a teaching of words, that is false.' Chu Xin (Chu Xin) was silent. At this time, the Buddha's relics emitted five colors of light, rising straight into the sky.
空中旋環如蓋。遍覆大眾映蔽日光。摩騰法師踴身高飛。坐臥空中廣現神變。於時天雨寶華在佛僧上。又聞天樂感動人情。大眾咸悅嘆未曾有。皆繞法蘭聽說法要。並吐梵音嘆佛功德。亦令大眾稱楊三寶。𧩟善惡業皆有果報。六道三乘諸相不一。又說出家功德。其福最高。初立佛寺同梵福量。司空陽城侯劉峻與諸官人士。庶等千餘人出家。四岳諸山道士呂惠通等六百三十人出家。陰夫人王婕好等。與諸宮人婦女二百三十人出家。便立十所寺。七所城外安僧。三所城內安尼。自斯已后廣矣。傳有五卷略不備載。有人疑此傳。近出本無角力之事。案吳書明費叔才感死。故傳為實錄矣。
商太宰問孔子聖人
太宰嚭問孔子曰。夫子聖人歟。對曰。丘也博識強記。非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問。五帝聖人歟。對曰。五帝善用仁義。聖非丘所知。又問。三皇聖人歟。對曰。三皇善用時政。聖非丘所知。太宰大駭曰。然則孰為聖人乎。夫子動容有間曰。丘聞西方有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎人無能名焉。據斯以言。孔子深知佛為大聖也。時緣未升故默而識之。有機故舉。然未得昌言其致矣。
鐘山鐵牛印禪師示童行法晦
唐則天延載
【現代漢語翻譯】 現代漢語譯本：空中旋轉的環狀物像傘蓋一樣，遍佈大眾上方，遮蔽了日光。摩騰法師（Kāśyapa Mātanga）騰空高飛，或坐或臥于空中，廣為展現神通變化。當時，天空中降下寶華，落在佛和僧侶身上。又聽到天樂，感動人心。大眾都非常喜悅，讚歎從未有過這樣的景象，都圍繞著法蘭（Dharmaratna）聽聞佛法要義，並用梵音讚歎佛的功德，也令大眾稱揚三寶（佛、法、僧）。闡明善惡業都有果報，六道（地獄、餓鬼、畜生、阿修羅、人、天）三乘（聲聞乘、緣覺乘、菩薩乘）的諸種相狀各不相同。又講述出家的功德，其福報最高。初次建立佛寺，功德等同於梵天的福報。司空陽城侯劉峻與各位官員士人等一千餘人出家。四岳諸山的道士呂惠通等六百三十人出家。陰夫人王婕好等，與各位宮人婦女二百三十人出家。於是建立了十所寺廟，七所建在城外安置僧侶，三所建在城內安置尼姑。自此以後，佛教廣為傳播。現有五卷傳記，內容簡略，未完全記載。有人懷疑此傳記是近期才出現的，原本沒有角力之事。根據《吳書》記載，明費叔才因感應而死，所以此傳記是真實的記錄。 商太宰問孔子關於聖人的問題 太宰嚭問孔子說：『夫子是聖人嗎？』孔子回答說：『我博學強記，但不是聖人。』太宰又問：『三王（夏禹、商湯、周文王）是聖人嗎？』孔子回答說：『三王善於運用智謀和勇敢，聖人不是我所能瞭解的。』太宰又問：『五帝（黃帝、顓頊、帝嚳、堯、舜）是聖人嗎？』孔子回答說：『五帝善於運用仁義，聖人不是我所能瞭解的。』太宰又問：『三皇（有爭議，一般指伏羲、女媧、神農）是聖人嗎？』孔子回答說：『三皇善於運用時勢和政事，聖人不是我所能瞭解的。』太宰非常驚訝地說：『那麼誰是聖人呢？』孔子神色莊重地說：『我聽說西方有聖者，不用治理就能達到太平，不用說話就能被人信任，不用教化就能自行其是，浩蕩廣大，沒有人能形容他。』根據這些話來說，孔子深深知道佛是偉大的聖人。當時機緣未到，所以默默地記在心裡。有機緣時就提起，但還不能明確地說明其中的道理。 鐘山鐵牛印禪師向童行法晦開示 唐朝則天延載年間
【English Translation】 English version: A spinning halo in the air, like a canopy, covered the multitude, obscuring the sunlight. Kāśyapa Mātanga soared into the sky, sitting or lying down, widely displaying miraculous transformations. At that time, precious flowers rained down from the sky, falling on the Buddha and the Sangha. Heavenly music was also heard, moving people's hearts. The multitude was overjoyed, marveling at this unprecedented sight, and gathered around Dharmaratna to listen to the essential teachings of the Dharma, praising the Buddha's merits in Sanskrit, and also causing the multitude to extol the Three Jewels (Buddha, Dharma, Sangha). It elucidated that good and evil deeds all have consequences, and the various forms of the six realms (hell, hungry ghosts, animals, asuras, humans, devas) and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not the same. It also spoke of the merits of renunciation, whose blessings are the highest. The initial establishment of a Buddhist temple has merit equal to that of Brahma. Sikong Yangcheng Marquis Liu Jun and various officials and scholars, more than a thousand people, renounced the world. Taoists Lü Huitong and others from the mountains of the Four Sacred Peaks, six hundred and thirty people, renounced the world. Lady Yin, Wang Jiehao, and other palace women, two hundred and thirty people, renounced the world. Thus, ten temples were established, seven outside the city to house monks, and three inside the city to house nuns. From then on, Buddhism spread widely. There are five volumes of biographies, which are brief and do not fully record everything. Some people suspect that this biography is a recent creation and originally did not contain the wrestling event. According to the Book of Wu, Ming Fei Shucai died from a spiritual response, so this biography is a true record. The Grand Tutor of Shang Asks Confucius About Sages Grand Tutor Pi asked Confucius, 'Master, are you a sage?' Confucius replied, 'I am learned and have a strong memory, but I am not a sage.' The Grand Tutor then asked, 'Are the Three Kings (Yu of Xia, Tang of Shang, Wen of Zhou) sages?' Confucius replied, 'The Three Kings were good at using wisdom and courage, but a sage is beyond my understanding.' The Grand Tutor then asked, 'Are the Five Emperors (Huangdi, Zhuanxu, Diku, Yao, Shun) sages?' Confucius replied, 'The Five Emperors were good at using benevolence and righteousness, but a sage is beyond my understanding.' The Grand Tutor then asked, 'Are the Three Sovereigns (disputed, generally referring to Fuxi, Nüwa, Shennong) sages?' Confucius replied, 'The Three Sovereigns were good at using the times and governance, but a sage is beyond my understanding.' The Grand Tutor was greatly surprised and said, 'Then who is a sage?' Confucius said with a solemn expression, 'I have heard that there is a sage in the West, who achieves order without governing, is trusted without speaking, and acts spontaneously without being taught, vast and boundless, no one can describe him.' According to these words, Confucius deeply knew that the Buddha was a great sage. The time was not yet ripe, so he silently kept it in his heart. When the opportunity arose, he mentioned it, but he could not clearly explain the reason. Chan Master Tie Niu Yin of Zhongshan Instructs Novice Fa Hui During the Yanzai period of Empress Zetian in the Tang Dynasty
元年五月十五日。始括天下僧尼。隸祠部。玄宗天寶六年制所度僧尼。令祠部給牒。肅宗至德元年祠部牒賜功臣賣始。以此論之。延載前為僧依天竺法。有行業堪任受道者。惟師攝受。如唐宮使會通謁鵲巢道林禪師曰。弟子不願為官志慕出家。愿和尚攝受。道林曰。今時為僧行多浮濫。通曰。本凈非琢磨元明不隨照。道林曰。汝若了凈智妙圓體自空寂。即真出家。何假外相。通曰。愿垂攝受誓遵師教。道林乃與剃落。後來行業既濫。檢制興焉。自然之理。所以黃面老子以法付之國王大臣。蓋以此也。今國朝聖澤洪霈。特使穹其價者。政所以重教尊僧貴尚其法也。明教嵩禪師曰。夫僧也者。其防身有戒。攝心有定。辨明有慧。有威可敬。有儀可則。天人望而儼然。近世多輕僧。固僧人自取。然披僧伽黎者。若數世願力之重。夙熏種智成熟。未易得也。如本朝王文正公。旦臨薨背時。悔當初錯了路頭不作僧。乃囑令諸子為削其鬚髮。衣以僧家三衣。然後入棺。要第二世出頭來使成僧。仍囑侍郎楊大年。主其治命。后楊以宰臣薨背。國家自有典故。雖不從所請。只以三衣剃刀置之棺中。楊亦自悔竟。參禪宗了悟自心。被旨詳定景德傳燈錄。流佈西天此土。噫為僧之難有知此者。若是大丈夫漢興決烈之志。屏浮濫之行。從腳跟
【現代漢語翻譯】 現代漢語譯本： 元年五月十五日，開始在全國範圍內登記僧尼，隸屬於祠部（掌管宗廟祭祀的機構）。玄宗天寶六年（公元747年）規定，所度（度牒，政府頒發的允許出家的證明）僧尼，由祠部給予度牒。肅宗至德元年（公元756年），祠部用度牒賞賜給功臣，允許他們出售。由此說來，在延載（武則天年號，公元694年）之前，出家為僧是依照天竺（印度）的法規，有修行和能力可以接受佛法的人，才由師父收留。例如唐朝的宮廷使者會通拜訪鵲巢道林禪師，說：『弟子不願做官，一心向往出家，希望和尚您能收留我。』道林說：『現在出家為僧的人，行為大多浮誇氾濫。』會通說：『本性清凈，無需雕琢；原本光明，不隨外境而轉移。』道林說：『你如果了悟清凈智慧，體悟妙圓之理，自性本空寂，那就是真正的出家，何必拘泥於外在的形式？』會通說：『希望您能慈悲收留，我發誓遵從您的教誨。』道林於是為他剃度。後來出家人的行為越來越氾濫，於是就有了檢查和限制。這是自然之理。所以黃面老子（指釋迦牟尼佛）將佛法付託給國王大臣，大概也是因為這個原因。現在國朝（指宋朝）聖上的恩澤廣大，特意抬高出家人的身價，正是爲了尊重佛教，尊重僧人，重視他們的佛法。明教嵩禪師說：『所謂僧人，防身有戒律，攝心有禪定，辨明有智慧，有威儀令人敬畏，有規範可以傚法，天人都仰望而肅然起敬。』近世很多人輕視僧人，固然是僧人自己造成的。然而，能夠披上僧伽黎（袈裟）的人，必定是經過數世的願力積累，宿世熏習的智慧成熟，不是輕易可以得到的。例如本朝的王文正公，臨終時後悔當初走錯了路，沒有出家為僧，於是囑咐兒子們為他剃去鬚髮，穿上僧家的三衣，然後放入棺材，希望來世能夠出家為僧。又囑咐侍郎楊大年，主持這件事。後來楊大年以宰相的身份去世。國家自有典章制度，雖然沒有按照他的請求去做，只是將三衣和剃刀放入棺材中。楊大年也後悔自己最終才參禪宗，了悟自心，被皇帝下旨詳細審定《景德傳燈錄》，流傳於西天（印度）和此土（中國）。唉，為僧之難，有誰知道呢？如果是大丈夫，就要有堅決的志向，摒棄浮誇氾濫的行為，從腳跟……』 English version: On the 15th day of the fifth month of the first year, the registration of all monks and nuns throughout the country began, under the jurisdiction of the Ministry of Rites (the agency in charge of ancestral temples and sacrifices). In the sixth year of the Tianbao era of Emperor Xuanzong (747 AD), it was stipulated that the monks and nuns who were ordained (ordination certificates, government-issued permits to become a monk or nun) would be granted ordination certificates by the Ministry of Rites. In the first year of the Zhide era of Emperor Suzong (756 AD), the Ministry of Rites used ordination certificates to reward meritorious officials, allowing them to sell them. From this, it can be said that before the Yanzai era (Empress Wu Zetian's reign, 694 AD), becoming a monk was in accordance with the laws of Tianzhu (India), and only those with practice and ability to receive the Dharma were accepted by a master. For example, the Tang Dynasty court envoy Huitong visited Zen Master Daolin of Magpie's Nest, saying, 'This disciple does not wish to be an official, but aspires to become a monk. I hope that you, Venerable Monk, can accept me.' Daolin said, 'Nowadays, most of those who become monks are frivolous and excessive in their behavior.' Huitong said, 'The original nature is pure and does not need to be carved; the original light is bright and does not change with external circumstances.' Daolin said, 'If you understand pure wisdom, realize the wonderful and complete principle, and your self-nature is originally empty and still, then that is true renunciation. Why be attached to external forms?' Huitong said, 'I hope that you can compassionately accept me, and I vow to follow your teachings.' Daolin then ordained him. Later, the behavior of monks became increasingly excessive, so there were inspections and restrictions. This is the natural principle. Therefore, the Yellow-Faced Old Man (referring to Shakyamuni Buddha) entrusted the Dharma to kings and ministers, probably for this reason. Now, the grace of the Holy Emperor of the current dynasty (referring to the Song Dynasty) is vast, and he specially raises the status of monks, precisely to respect Buddhism, respect monks, and value their Dharma. Zen Master Mingjiao Song said, 'A monk is one who has precepts to protect himself, samadhi to collect his mind, wisdom to discern, dignity to be respected, and norms to be followed. Gods and humans look up to him with reverence.' In recent times, many people despise monks, which is certainly caused by the monks themselves. However, those who can wear the Sanghati (袈裟, kasaya) must have accumulated the power of vows for several lifetimes, and the wisdom cultivated in previous lives has matured. It is not easy to obtain. For example, Wang Wenzheng Gong of this dynasty regretted at the time of his death that he had taken the wrong path and had not become a monk. Therefore, he instructed his sons to shave his beard and hair, put on the three robes of a monk, and then put him in a coffin, hoping to become a monk in the next life. He also instructed the Vice Minister Yang Danian to preside over this matter. Later, Yang Danian died as a prime minister. The country has its own codes and regulations, so although his request was not followed, the three robes and razor were placed in the coffin. Yang Danian also regretted that he had finally studied Zen and realized his own mind, and was ordered by the emperor to review the Jingde Records of the Transmission of the Lamp in detail, which spread to the Western Heaven (India) and this land (China). Alas, the difficulty of being a monk, who knows this? If you are a great man, you must have a firm ambition, abandon frivolous and excessive behavior, from the heels...'
【English Translation】 Modern Chinese translation: On the 15th day of the fifth month of the first year, the registration of all monks and nuns throughout the country began, under the jurisdiction of the Ministry of Rites (the agency in charge of ancestral temples and sacrifices). In the sixth year of the Tianbao era of Emperor Xuanzong (747 AD), it was stipulated that the monks and nuns who were ordained (ordination certificates, government-issued permits to become a monk or nun) would be granted ordination certificates by the Ministry of Rites. In the first year of the Zhide era of Emperor Suzong (756 AD), the Ministry of Rites used ordination certificates to reward meritorious officials, allowing them to sell them. From this, it can be said that before the Yanzai era (Empress Wu Zetian's reign, 694 AD), becoming a monk was in accordance with the laws of Tianzhu (India), and only those with practice and ability to receive the Dharma were accepted by a master. For example, the Tang Dynasty court envoy Huitong visited Zen Master Daolin of Magpie's Nest, saying, 'This disciple does not wish to be an official, but aspires to become a monk. I hope that you, Venerable Monk, can accept me.' Daolin said, 'Nowadays, most of those who become monks are frivolous and excessive in their behavior.' Huitong said, 'The original nature is pure and does not need to be carved; the original light is bright and does not change with external circumstances.' Daolin said, 'If you understand pure wisdom, realize the wonderful and complete principle, and your self-nature is originally empty and still, then that is true renunciation. Why be attached to external forms?' Huitong said, 'I hope that you can compassionately accept me, and I vow to follow your teachings.' Daolin then ordained him. Later, the behavior of monks became increasingly excessive, so there were inspections and restrictions. This is the natural principle. Therefore, the Yellow-Faced Old Man (referring to Shakyamuni Buddha) entrusted the Dharma to kings and ministers, probably for this reason. Now, the grace of the Holy Emperor of the current dynasty (referring to the Song Dynasty) is vast, and he specially raises the status of monks, precisely to respect Buddhism, respect monks, and value their Dharma. Zen Master Mingjiao Song said, 'A monk is one who has precepts to protect himself, samadhi to collect his mind, wisdom to discern, dignity to be respected, and norms to be followed. Gods and humans look up to him with reverence.' In recent times, many people despise monks, which is certainly caused by the monks themselves. However, those who can wear the Sanghati (袈裟, kasaya) must have accumulated the power of vows for several lifetimes, and the wisdom cultivated in previous lives has matured. It is not easy to obtain. For example, Wang Wenzheng Gong of this dynasty regretted at the time of his death that he had taken the wrong path and had not become a monk. Therefore, he instructed his sons to shave his beard and hair, put on the three robes of a monk, and then put him in a coffin, hoping to become a monk in the next life. He also instructed the Vice Minister Yang Danian to preside over this matter. Later, Yang Danian died as a prime minister. The country has its own codes and regulations, so although his request was not followed, the three robes and razor were placed in the coffin. Yang Danian also regretted that he had finally studied Zen and realized his own mind, and was ordered by the emperor to review the Jingde Records of the Transmission of the Lamp in detail, which spread to the Western Heaven (India) and this land (China). Alas, the difficulty of being a monk, who knows this? If you are a great man, you must have a firm ambition, abandon frivolous and excessive behavior, from the heels...'
下一刀兩段。向佛祖外一覷便透。身心俱了亦不為難。亦不患護身符子不入手。所以道。高山流水深深意。自有知音笑點頭。法晦致身寶公道場有年。其為人謹愿樸厚。有決烈之志。無浮濫之行。今謀進納為僧。敬投敬信英偉特達。大賢揮金助成其志。以此軸求警策。因縷縷示之。亦欲世間賢士大夫。興重教尊僧之心知前輩雖為富貴所折困。末後亦有悔之者。歲在己未中秋住鐘山鐵牛。
撫州永安禪院新建法堂記
無盡居士撰
臨川陳宗愈。于永安長老會中得大法。喜捐其家貲。為建丈室作修廊。方且鳩林以新法堂。而宗愈死。其二子號訴于常曰。吾先子之未奉佛也安且強。既奉佛也病且亡。佛之因果可信耶。其不可信耶。常曰。吾野叟也不足以譬子。子第成父之志而卒吾堂。吾先師有得法上首無盡居士。深入不二辨才無礙。隨順根性善演音。法堂成當爲子持書求誨決子之疑。紹聖元年春常遣明鑑至山陽以書來言。會予方以諫官召還未暇。明年鑑又至京。待報于智海禪剎。爾時居士默處一室。了明幻境。鐵輪旋頂。身心泰定。明鑑雨淚悲泣。慇勤三請。大悲居士。佛法外護付與王臣。今此眾生流浪苦海。貪怖死生迷惑因果。惟愿居士作大醫王。施與法藥居士曰。善哉善哉。汝乃能不遠千里。為陳氏
【現代漢語翻譯】 現代漢語譯本： 『下一刀兩段』。向佛祖之外稍微看一眼就能領悟。身心都了結也不算難事。也不用擔心護身符得不到手。所以說，『高山流水深深意，自有知音笑點頭』。法晦在致身寶公道場多年，他為人謹慎老實，有決斷剛烈的志向，沒有虛浮濫用的行為。現在謀求進納為僧，敬投敬信英偉特達的大賢，揮金助成他的志向。用這幅字軸請求警策。因此詳細地開導他，也想讓世間的賢士大夫，興起尊重佛教、尊重僧人的心，知道前輩即使被富貴所困擾，最終也會有後悔的時候。時在己未年中秋，住在鐘山鐵牛。
《撫州永安禪院新建法堂記》
無盡居士撰
臨川人陳宗愈，在永安長老的集會中得到大法。他高興地捐出家產，為寺院建造丈室，修建走廊，並且計劃砍伐樹木來新建法堂。但是陳宗愈去世了。他的兩個兒子向常和尚哭訴說：『我的父親沒有信佛的時候，平安而且強壯；信佛之後，反而生病而且去世。佛的因果報應，可以相信嗎？還是不可以相信呢？』常和尚說：『我只是個鄉野之人，不足以開導你們。你們只要完成父親的遺願，建成法堂。我的先師有一位得到佛法真傳的上首弟子，名叫無盡居士，他深入不二法門，辯才無礙，能夠隨順眾生的根性，善於演說佛法。法堂建成之後，我將親自寫信向他請教，解答你們的疑惑。』紹聖元年春天，常和尚派遣明鑑來到山陽，送來書信。當時我正因為諫官的身份被召回朝廷，沒有空閑。第二年，明鑑又來到京城，在智海禪寺等候訊息。那時，無盡居士正在一間靜室裡默然修行，了悟一切都是虛幻的境界，鐵輪在頭頂旋轉，身心安定。明鑑流著眼淚悲傷地哭泣，慇勤地再三請求。大悲的居士，佛法的護法者被交付給王臣，現在這些眾生在苦海中流浪，貪戀害怕生死，迷惑于因果。只希望居士您能做一位大醫王，施捨法藥。』居士說：『好啊好啊，你竟然能不遠千里，爲了陳氏……』
【English Translation】 English version: 'The next cut severs it in two.' A single glance beyond the Buddha reveals all. To end both body and mind is not difficult. Nor need one worry about failing to obtain a talisman. Thus it is said, 'High mountains and flowing waters, a profound meaning; a knowing friend smiles and nods in agreement.' Fa Hui has been at the Zhishin Baogong Monastery for many years. He is careful, sincere, and honest, with a resolute will and no frivolous behavior. Now he seeks to be ordained as a monk, respectfully entrusting himself to the eminent and wise benefactor, who generously supports his aspiration. Using this scroll, he seeks encouragement. Therefore, I explain it to him in detail, also wishing that the virtuous gentlemen and officials of the world would foster a heart of respect for Buddhism and monks, knowing that even those predecessors who were troubled by wealth and status ultimately had regrets. The year is the Mid-Autumn of Jiwei, residing at Zhongshan Tieniu.
'Record of the Newly Built Dharma Hall at Yongan Chan Monastery in Fuzhou'
Written by Layman Wujin
Chen Zongyu of Linchuan, having obtained the Great Dharma in the assembly of Elder Yongan, joyfully donated his family wealth to build a monk's cell and construct corridors for the monastery, and planned to fell trees to build a new Dharma Hall. But Chen Zongyu died. His two sons lamented to Chang, saying, 'When our father did not believe in Buddhism, he was peaceful and strong; after believing in Buddhism, he became ill and died. Is the law of cause and effect in Buddhism believable, or is it not?' Chang said, 'I am but a rustic old man, not sufficient to enlighten you. You should simply fulfill your father's wish and complete the Dharma Hall. My late teacher had a foremost disciple who attained the Dharma, named Layman Wujin, who deeply understands non-duality, has unobstructed eloquence, and is skilled at expounding the Dharma according to the nature of beings. When the Dharma Hall is completed, I will personally write to him seeking his instruction to resolve your doubts.' In the spring of the first year of Shaosheng, Chang sent Mingjian to Shanyang with a letter. At that time, I had just been summoned back to the court as a remonstrating official and had no time. The following year, Mingjian came to the capital again, awaiting news at the Zhihai Chan Monastery. At that time, Layman Wujin was silently practicing in a quiet room, understanding that all is an illusion, the iron wheel spinning on his head, his body and mind at peace. Mingjian wept with sorrow, earnestly pleading three times. 'Compassionate Layman, the protector of the Buddha's Dharma is entrusted to the king and his ministers, and now these beings are wandering in the sea of suffering, craving and fearing birth and death, confused about cause and effect. I only hope that you, Layman, can be a great physician, bestowing the medicine of the Dharma.' The Layman said, 'Good, good. You are able to come from afar, for the sake of the Chen family...'
子咨請如來無上秘密甚深法要。諦聽吾說。持以告之。善男子。大空寂間妄生四相。積氣為風積形為地。積陽為火積陰為水。建為三才。散為萬品。一切有情水火相摩。形氣相結以四小相具四大界。因生須養因養須財。因財須聚。因聚成貪。因貪成競。因競成瞋。因瞋成狠。因狠成愚。因愚成癡。此貪瞋癡諸佛說為三大阿僧祇劫。人于百年劫中。或十歲二十歲。或三十四十歲。或五六十歲或七八十歲。各于壽量自為小劫。於此劫中而欲超越不可數劫。譬如蚯蚓欲升煙雲。無有是處。諸佛悲愍。開示檀波羅蜜大方便門。勸汝舍財。汝財能捨。即能捨愛。汝愛能捨。即能捨身。汝身能捨。即能捨意。汝意能捨。即能捨法。汝能捨法。即能捨心。汝心能捨。即能契道。昔迦葉尊者行化。有貧媼以瓦破器中潘汁施之。尊者飲訖踴身虛空。現十八變。貧媼瞻仰心大歡喜。尊者謂曰。汝之所施得福無量。若人若天。輪王帝釋四果聖。人及佛菩提。汝意所愿。無不獲者。媼曰。止求生天。尊者曰。如汝所欲。過後七日命終。生忉利天受勝妙樂。又罽賓國王在佛會聽法。出衆言曰。大聖出世千劫難逢。今欲發心造立精舍。愿佛開許。佛云。隨爾所作。罽賓持一枝竹插於佛前曰。建立精籃竟。佛云。如是如是。以是精籃含容法界。以是供
養。福越河沙。鑒來為吾持此二說歸語檀越。善自擇之。汝父所建堂室廊廡。比一器潘得福甚多。生天受樂決定無疑。若比罽賓國王插一枝竹。乃能含容無量法界。汝欲進此聽吾一偈。一竿修竹建精籃。風捲蟭螟入海南。惡水潑來成第二。鈍根蹉過問前三。於是明鑑踴躍信受。歸告其人筆集緒言。刻以為記。
宋文帝集朝宰論佛教
文帝即宋高祖第三子也。聰睿英博雅稱令達。在位三十年。嘗以暇日從容而顧問侍中何尚之。吏部羊玄保曰。朕少來讀經不多。比日彌復無暇。三世因果未辨。措懷而復不敢立異者。正以卿輩時秀率所敬信也。范泰謝靈運常言。六經典文字在濟俗為政。必求性靈真奧。豈得不以佛理為指南耶。近見顏延之折達性論。宗炳難白黑論。明佛法深尤為名理。並足開獎人意。若使率土之濱皆敦此化。則朕坐致太平矣夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當之。至如前代群英。則不負明詔矣。中朝已遠難復盡知。渡江以來。則王導周顗庾亮王蒙謝尚郄超王坦王恭王謐郭文舉謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范注。孫綽張玄殷顗等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依措心歸信。其間比對則蘭獲開潛深遁崇邃。
【現代漢語翻譯】 現代漢語譯本：供養。福報超過恒河沙數。明鑑你帶著這兩種說法回去告訴施主，讓他好好選擇。你父親建造的堂室廊廡，比一個器皿所能盛的福報多得多，往生天界享受快樂是決定無疑的。如果和罽賓（Kashmir）國王插一枝竹子相比，那枝竹子能夠含容無量法界。你如果想更進一步瞭解，聽我說一偈：一竿修長的竹子建起精美的佛寺，風把細小的蚊蚋捲入海南。惡水潑來，就成了第二義諦（the second truth）。遲鈍的人錯過了，再去問前三際（the past three periods of time）。於是明鑑踴躍歡喜，信受奉行，回去告訴那個人，用筆記錄下這些話，刻成碑記。 宋文帝召集朝廷大臣討論佛教 文帝（Emperor Wen of Song），即宋高祖（Emperor Gaozu of Song）的第三個兒子。他聰明睿智，博學多才，以通達事理著稱。在位三十年。曾經在空閑的時候，從容地詢問侍中何尚之（He Shangzhi）和吏部羊玄保（Yang Xuanbao）說：『我從小讀經不多，近來更加沒有時間。對於三世因果（the three periods of time and causality）還不能辨明，心中存疑又不敢公開表示不同意見，正是因為你們這些當世俊傑都非常敬信佛教。』范泰（Fan Tai）和謝靈運（Xie Lingyun）常說，六經（the Six Classics）的根本在於救濟世俗，治理國家，一定要探求性靈的真諦，難道能不以佛理作為指南嗎？最近看到顏延之（Yan Yanzhi）的《折達性論》（Zhe Da Xing Lun），宗炳（Zong Bing）的《難白黑論》（Nan Bai Hei Lun），闡明佛法的深刻道理，尤其堪稱精妙的理論，都足以啓發人的心意。如果能使全國上下都崇尚這種教化，那麼我就可以坐享太平了，還用做什麼呢？』何尚之回答說：『平庸之輩大多不相信佛法，我這樣平庸淺陋的人，更受到您的褒獎，實在不敢當。至於前代的英才俊傑，那是不辜負您的英明詔令的。中朝（the Eastern Jin Dynasty）已經過去很久，難以完全瞭解。自從東晉以來，像王導（Wang Dao）、周顗（Zhou Yi）、庾亮（Yu Liang）、王蒙（Wang Meng）、謝尚（Xie Shang）、郄超（Xi Chao）、王坦之（Wang Tanzhi）、王恭（Wang Gong）、王謐（Wang Mi）、郭文舉（Guo Wenju）、謝敷（Xie Fu）、戴逵（Dai Kui）、許詢（Xu Xun）以及已故高祖的兄弟、王元琳（Wang Yuanlin）兄弟、范注（Fan Zhu）、孫綽（Sun Chuo）、張玄（Zhang Xuan）、殷顗（Yin Yi）等人，有的位居宰輔，是朝廷的棟樑，有的是人倫的表率，有的寄情于天道人事之間，有的超脫于山水雲霞之外，都立志歸依佛法，用心信奉佛教。他們之間，有像蘭獲（Lan Huo）那樣開悟的，有像潛深（Qian Shen）那樣遁世的，都崇尚深邃的佛理。
【English Translation】 English version: Offering alms. The merit surpasses the sands of the Ganges River. Mingjian, take these two views back and tell the benefactor, let him choose wisely. The halls and corridors built by your father have far more merit than a vessel can hold, and there is no doubt that he will be reborn in heaven to enjoy happiness. Compared to the King of Kashmir planting a bamboo branch, that branch can contain immeasurable Dharma realms. If you want to understand further, listen to this verse: A tall bamboo pole builds a beautiful monastery, the wind rolls tiny midges into Hainan. The pouring of dirty water becomes the second truth. Dull people miss it and ask about the past three periods of time. Thereupon, Mingjian rejoiced and accepted it with faith, returned and told that person, recorded these words with a pen, and engraved them as a memorial. Emperor Wen of Song Assembles Court Officials to Discuss Buddhism Emperor Wen, the third son of Emperor Gaozu of Song, was known for his intelligence, erudition, and understanding. During his thirty-year reign, he once leisurely asked He Shangzhi, the Attendant in the Palace, and Yang Xuanbao, the Minister of Personnel, saying, 'I have not read many scriptures since I was young, and lately I have even less time. I cannot yet distinguish the causes and effects of the three periods of time, and I hesitate to express different opinions, precisely because you contemporary talents all deeply believe in Buddhism.' Fan Tai and Xie Lingyun often said that the essence of the Six Classics lies in saving the world and governing the country, and one must seek the true essence of the spirit. How can we not take Buddhist principles as our guide? Recently, I saw Yan Yanzhi's 'Zhe Da Xing Lun' and Zong Bing's 'Nan Bai Hei Lun,' which elucidate the profound principles of Buddhism and are especially worthy of being called exquisite theories, all of which are sufficient to enlighten people's minds. If we can make the whole country admire this kind of teaching, then I can sit back and enjoy peace. What else do I need to do?' He Shangzhi replied, 'Most ordinary people do not believe in Buddhism, and I, a mediocre person, am even more praised by you, which I dare not accept. As for the heroes and talents of the previous dynasties, they did not fail your wise decree. The Eastern Jin Dynasty is long gone and difficult to fully understand. Since the Eastern Jin Dynasty, people like Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tanzhi, Wang Gong, Wang Mi, Guo Wenju, Xie Fu, Dai Kui, Xu Xun, as well as the deceased brothers of Emperor Gaozu, the Wang Yuanlin brothers, Fan Zhu, Sun Chuo, Zhang Xuan, and Yin Yi, some held high positions as ministers, the pillars of the court, some were models of human ethics, some placed their emotions between heaven and human affairs, and some transcended the mountains, rivers, clouds, and mists, all determined to take refuge in Buddhism and sincerely believe in Buddhism. Among them, some were enlightened like Lan Huo, and some were reclusive like Qian Shen, all admiring profound Buddhist principles.'
皆亞跡黃中或不測之人也。慧遠法師嘗云。釋氏之化無所不可適。道固自教源濟俗亦為要務。竊尋此說有契理要。若使家家奉戒。則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊謂秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之對曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志。茍在吞噬。亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿亦有孔門之有季路。所謂惡言不入于耳也。自是文帝致意佛經。及見嚴觀諸僧輒論道義屢延殿會。躬御地筵同僧列飯。時有沙門竺道生者。禿出羣品英義獨拔。帝重之嘗述生頓悟義。僧等皆設巨難。帝曰。若使逝者可興。豈為諸卿所屈。時顏延之著離識論。帝命嚴法師辨其同異。往返終日。笑曰。卿等今日無愧支許之談也。
後漢書郊祀志
志曰。佛者。漢言覺也。將以覺悟群生也。統其教以修善慈心為主。不殺生類。專務清凈。精進者為沙門。漢言息心。剃髮去家絕情洗欲。而歸於無為也。又以人死精神不滅。隨復受形。所行善惡後生皆有報應。所貴行善以練其精神。練而不已以至無生。而得為佛也。身長一丈六尺黃金色。項中佩日月光。變化無常無所不入故。能化通萬
【現代漢語翻譯】 現代漢語譯本： 這些人大概都是隱居避世或者是不被世俗所理解的人。慧遠法師曾經說過，佛教的教化無所不適應。弘揚佛法本來就是教派的根源，救濟世俗也是重要的任務。我私下認為這個說法很有道理。如果能讓家家戶戶都遵守戒律，那麼罪惡就會停止，刑罰也會清減。陛下所說的『坐致太平』，確實是聖明的旨意。羊玄保進言說，這些談論涉及天人之際的道理，哪裡是我這樣的人應該參與的。我認為秦國和楚國討論的是如何使軍隊強大，孫武和吳起研究的是如何吞併別國。這些都與佛教無關。皇帝說，這些不是戰國時期所使用的東西，你說得很對。尚之回答說，如果推崇隱士，那麼戰士就會懈怠；如果重視仁德，那麼軍隊的士氣就會衰落。如果以孫武和吳起為目標，只想著吞併，那麼也不需要堯舜之道了，豈止是佛教而已呢。皇帝說，佛教有你這樣的人，就像孔門有子路一樣，所謂『惡言不入于耳』啊。從此以後，文帝就專心研究佛經，每次見到嚴觀等僧人，就和他們討論佛理，多次在宮殿里設宴款待他們，親自在地上鋪設坐席，和僧人們一起吃飯。當時有個沙門（Śrāmaṇa，出家修道者）叫竺道生，他的才華超群，見解獨特。皇帝很器重他，曾經闡述竺道生的頓悟之義。僧人們都提出很多難題來辯駁他。皇帝說，如果逝去的人可以復生，哪裡會被你們這些人所難倒呢？當時顏延之寫了《離識論》，皇帝命令嚴法師辨析其中的相同和不同之處，往返辯論了一整天。皇帝笑著說，你們今天沒有愧對支遁和許詢的辯論啊。
《後漢書·郊祀志》
記載說，佛（Buddha）的意思，用漢話說就是『覺』，是要用它來覺悟眾生。佛教的教義以修行善行和慈悲心為根本，不殺害生命，專門致力於清凈。精進修行的人稱為沙門（Śrāmaṇa，出家修道者），用漢話說就是『息心』，剃掉頭髮，離開家庭，斷絕情感，洗滌慾望，而歸於無為。佛教還認為人死後精神不會消滅，會隨著業力再次受生。所做的善事和惡事，在來世都會有報應。所以重視行善來鍛鍊精神，不斷地鍛鍊直到達到無生的境界，就可以成佛（Buddha）了。佛（Buddha）的身高有一丈六尺，是金色的，脖子中佩戴著日月般的光芒，變化無常，無所不在，所以能夠教化萬物。
【English Translation】 English version: These are probably hermits or people who are not understood by the world. The Dharma Master Huiyuan once said that the teachings of Buddhism are adaptable to all situations. Promoting the Dharma is the origin of the sect, and helping the world is also an important task. I privately think this statement makes sense. If every household could observe the precepts, then sins would cease and punishments would be reduced. What Your Majesty said about 'achieving peace without effort' is indeed a wise decree. Yang Xuanbao said, 'These discussions involve the principles of the interaction between heaven and man, which are not something that someone like me should participate in. I think that the Qin and Chu states discussed how to strengthen their armies, and Sun Wu and Wu Qi studied how to annex other countries. These have nothing to do with Buddhism.' The emperor said, 'These are not the tools used during the Warring States period, you are right.' Shang Zhi replied, 'If hermits are promoted, then warriors will become lazy; if benevolence and virtue are valued, then the morale of the army will decline. If the goal is to be like Sun Wu and Wu Qi, only thinking about annexation, then there is no need for the ways of Yao and Shun, let alone Buddhism.' The emperor said, 'Buddhism has someone like you, just as the Confucian school has Zilu, so-called 'evil words do not enter the ear'.' From then on, Emperor Wen devoted himself to studying Buddhist scriptures. Whenever he met monks such as Yan Guan, he would discuss Buddhist principles with them, and he often held banquets in the palace to entertain them, personally laying out the mats on the ground and eating with the monks. At that time, there was a Śrāmaṇa (沙門, ascetic monk) named Zhu Daosheng, whose talent was outstanding and whose insights were unique. The emperor valued him very much and once expounded Zhu Daosheng's doctrine of sudden enlightenment. The monks all raised many difficult questions to refute him. The emperor said, 'If the deceased could be resurrected, how could they be stumped by you people?' At that time, Yan Yanzhi wrote the 'Treatise on the Separation of Consciousness', and the emperor ordered Dharma Master Yan to analyze the similarities and differences between them, debating back and forth all day long. The emperor smiled and said, 'You are not ashamed of the debates of Zhi Dun and Xu Xun today.'
Book of the Later Han Dynasty, Records of Sacrifices to Heaven
It is recorded that Buddha (佛) means 'awakening' in Chinese, and it is used to awaken all living beings. The teachings of Buddhism are based on cultivating good deeds and compassion, not killing living beings, and dedicating oneself to purity. Those who diligently practice are called Śrāmaṇa (沙門, ascetic monk), which means 'cessation of mind' in Chinese, shaving their heads, leaving their families, severing emotions, washing away desires, and returning to non-action. Buddhism also believes that the spirit does not perish after death, and will be reborn again according to karma. The good and bad deeds done in this life will have retribution in the next life. Therefore, it is important to cultivate good deeds to train the spirit, and to continue training until reaching the state of non-birth, so that one can become a Buddha (佛). The Buddha's height is one zhang and six chi, is golden in color, and wears the light of the sun and moon around his neck, changing constantly and being omnipresent, so he can transform all things.
物而大濟群生也。有經書數千卷。以虛無為宗。包羅精粗無所不統。善為宏闊勝大之言。所求在一體之內。所明在視聽之表。歸依玄微深遠難得而測。故王公大人觀生死報應之際。無不據然自失也。魏書云。其佛經大抵言生生之類。皆因行業而起有過去當今未來三世也。其修道階次等級非一。皆緣淺以及深。籍微以爲著。率在於積仁順蠲嗜慾。習虛靜而成通照也。
杭州凈慈寺守一法真禪師掃地迴向文
以此掃地功德。迴向法界眾生。色塵清凈。塵清凈故眼根清凈。根清凈故眼識清凈。聲香味觸法亦復如是。又愿一世界清凈。乃至盡法界虛空界皆悉清凈。同諸如來光嚴住持。圓覺伽藍清凈覺地。永斷習氣凈穢二邊。凡聖垢染一塵不立。如是愿清凈智亦復清凈。
隨州大洪山靈峰寺十方禪院記
元祐二年九月。詔隨州大洪山靈峰寺革律為禪。紹聖元年外臺始請移洛陽少林寺。長老報恩為住持。崇寧改元正月。使來求十方禪院記。乃書曰。大洪山在隨州西南。盤基百餘里。峰頂俯視漢東諸國。林巒丘嶺猶平川也。以耆舊所聞考之。洪或曰胡。或曰湖。未詳所謂。今以地理考之。四山之間昔為大湖。神龍所居。洪波洋溢莫測涯涘。其後二龍斗搦開層崖。湖水南落。故今負山之鄉謂之落湖管。此大洪
【現代漢語翻譯】 現代漢語譯本： 它（佛法）的作用在於廣泛地救濟眾生。有經書數千卷，以虛無為根本宗旨，包羅精細粗略，沒有不包括的。善於闡述宏大深遠的道理，所追求的在於一體之內，所闡明的在於視聽之外。歸依玄妙精微，深遠難以測度。所以王公大人在觀察生死報應的時候，沒有不茫然若失的。《魏書》記載，佛經大抵說一切有生命的東西，都是因為行為（行業，karma）而產生，有過去、現在、未來三世。修道的階梯次第等級不止一種，都是從淺到深，從細微到顯著，通常在於積累仁義順從，去除嗜慾，學習虛靜從而達到通達明照。 杭州凈慈寺守一法真禪師掃地迴向文： 以此掃地的功德，迴向給法界（Dharmadhatu）一切眾生。使色塵（rupa-dhatu）清凈，因為色塵清凈所以眼根（caksu-indriya）清凈，因為眼根清凈所以眼識（caksu-vijnana）清凈。聲香味觸法（shabdha-gandha-rasa-sparsha-dharma）也是這樣。又愿一個世界清凈，乃至整個法界虛空界（Dharmadhatu-akasha-dhatu）都清凈。和諸位如來（Tathagata）一樣，以光明莊嚴住持，圓滿覺悟的伽藍（samgharama），清凈覺悟之地。永遠斷除習氣和凈穢兩邊，凡夫和聖人的垢染一點也不存在。像這樣愿清凈的智慧也同樣清凈。 隨州大洪山靈峰寺十方禪院記： 元祐二年九月，皇帝下詔將隨州大洪山靈峰寺從律宗改為禪宗。紹聖元年，外臺開始請求將洛陽少林寺的長老報恩移來擔任住持。崇寧改元正月，使者來求寫十方禪院的記文。於是寫道：大洪山在隨州西南，盤踞的根基有一百多里。從山頂俯視漢東各諸侯國，山林丘陵就像平原一樣。根據老人們所聽說的來考察，洪或者說是胡，或者說是湖，還不清楚說的是什麼。現在根據地理來考察，四山之間過去是一個大湖，神龍居住的地方，洪水浩瀚，無法測量邊際。後來兩條龍爭鬥，開闢了層層山崖，湖水向南流去。所以現在靠山的鄉村叫做落湖管，這就是大洪（Dahong）的來歷。
【English Translation】 English version: Its (the Dharma's) function lies in extensively saving all sentient beings. There are thousands of volumes of scriptures, taking emptiness as its fundamental principle, encompassing the subtle and the coarse, without leaving anything out. It is good at elaborating on grand and profound principles, what it seeks is within the one body, what it elucidates is beyond sight and hearing. Taking refuge in the mysterious and subtle, deep and difficult to fathom. Therefore, when kings, dukes, and great men observe the cycle of birth, death, and karmic retribution, none are not at a loss. The Book of Wei records that Buddhist scriptures generally say that all living beings arise from actions (karma), and there are three periods of time: past, present, and future. The stages and levels of cultivation are not just one kind, but all progress from shallow to deep, from subtle to obvious, usually lying in accumulating benevolence and obedience, eliminating desires, and learning emptiness and stillness to achieve thorough illumination. Hangzhou Jingci Temple Shoushi Fazhen Chan Master's Dedication Verse After Sweeping: With the merit of this sweeping, I dedicate it to all sentient beings in the Dharmadhatu (法界). May the rupa-dhatu (色塵) be pure, and because the rupa-dhatu is pure, may the caksu-indriya (眼根) be pure, and because the caksu-indriya is pure, may the caksu-vijnana (眼識) be pure. So it is with shabdha-gandha-rasa-sparsha-dharma (聲香味觸法). May one world be pure, and even the entire Dharmadhatu-akasha-dhatu (法界虛空界) be pure. Like all the Tathagatas (如來), may we dwell in the splendor of light, the perfectly enlightened samgharama (伽藍), the pure land of enlightenment. May we forever cut off habitual tendencies and the two extremes of purity and impurity, and may not a single speck of defilement from ordinary beings and sages remain. Just as I wish, may pure wisdom also be pure. Record of the Ten Directions Chan Monastery at Lingfeng Temple on Great Hong Mountain in Suizhou: In the ninth month of the second year of the Yuanyou era, the emperor decreed that Lingfeng Temple on Great Hong Mountain in Suizhou be changed from the Vinaya school to the Chan school. In the first year of the Shaosheng era, the Outer Terrace began to request that Elder Baoen of Shaolin Temple in Luoyang be transferred to serve as abbot. In the first month of the Chongning era, an envoy came seeking a record of the Ten Directions Chan Monastery. Thus, it was written: Great Hong Mountain is located southwest of Suizhou, with a base spanning over a hundred li. From the summit, one can look down upon the various states east of the Han River, and the forests, hills, and ridges are like plains. According to what the elders have heard, Hong is said to be Hu or Hu, but it is not clear which is meant. Now, according to geography, there used to be a large lake between the four mountains, the dwelling place of a divine dragon, with vast floods of immeasurable extent. Later, two dragons fought, opening up layers of cliffs, and the lake water flowed south. Therefore, the villages relying on the mountain are now called Luohu Guan, and this is the origin of Dahong (大洪).
所以得名也。唐元和中洪州開元寺僧善信。即山之慈忍大師也。師從馬祖密傳心要。北遊五臺山禮文殊師利。瞻睹殊勝自慶。菩薩有緣發願為眾僧炊爨三年。寺僧卻之流涕嗟戚。有老父曰。子緣不在此往矣行焉。逢隨即止。遇湖即住。師即南邁。以寶曆二年秋七月。抵隨州遠望高峰。問鄉人曰。何山也。鄉人曰。大湖山也。師默契前語。尋山轉麓至於湖側。問歲亢旱。鄉人張武陵具羊豕將用之。何祈于湖龍。師見而悲之。謂武陵曰。雨旸不時本因人心黑業所感。害命濟命重增乃罪。可且勿殺。少須三日吾為爾祈。武陵亦異人也。聞師之言敬信之。師即披榛捫石得山北之巖穴。泊然宴坐。運誠冥禱。雷雨大作霽后數日。武陵跡而求之。師方在定。珠絲冪面號耳挃體。久之方覺。武陵即施此山為師興建精舍。以二子給侍左右。學徒依向遂成法席。大和元年五月二十九日。師密語龍神曰。吾前以身代牲。輟汝血食。今捨身餉汝。汝可享吾肉。即引利刀截左膝。復截右膝。門人奔馳。其慈忍膝不克斷。白液流出儼然入滅。張氏二子立觀而化。山南東道奏上其狀。唐文宗嘉之。賜所居額為幽濟禪院。晉天福中改為奇峰寺。本朝元豐元年又改為靈峰寺。皆以禱祈獲應也。自師滅至今三百餘年。而漢廣汝汾之間十數州之民。尊嚴奉事
【現代漢語翻譯】 所以才因此得名。唐朝元和年間，洪州開元寺的僧人善信，就是大湖山的慈忍大師。大師從馬祖那裡秘密傳授了心要，後來北遊五臺山禮拜文殊師利菩薩，瞻仰到殊勝景象，自己慶幸與菩薩有緣，發願為眾僧煮飯三年。寺里的僧人卻阻止他，流著眼淚悲嘆。有一位老者說：『你的緣分不在這裡，去吧，走吧。遇到就停下，遇到湖就住下。』大師於是向南走去，在寶曆二年秋七月，到達隨州，遠遠望見高峰，問當地人說：『這是什麼山？』當地人說：『是大湖山。』大師默默地與之前的話相契合，於是沿著山腳轉到湖邊，詢問得知當年大旱。當地人張武陵準備了豬羊，將要用來祭祀湖龍。大師見到後感到悲傷，對武陵說：『久旱不雨，是由於人心中的罪惡所感召。殺害生命來祈求生命，反而會增加罪孽。可以暫時不要殺，過三天我為你祈禱。』武陵也是個不同尋常的人，聽了大師的話，敬佩地相信了他。大師於是撥開草叢，摸索著石頭，找到山北的巖洞，安靜地坐禪，誠心冥禱。雷雨大作，幾天後放晴。武陵尋找大師，發現大師正在入定，蜘蛛絲布滿面部，螞蟻啃噬身體。過了很久才醒來。武陵於是將這座山捐獻給大師，為他興建精舍，讓兩個兒子在左右侍奉。學徒們前來依附，於是形成了道場。大和元年五月二十九日，大師私下對龍神說：『我之前以自身代替牲畜，停止了你血食的供奉，現在捨身供養你，你可以享用我的肉。』於是拿起利刀砍斷左膝，又砍斷右膝。門人四處奔走，但慈忍大師的膝蓋卻無法砍斷，流出白色的液體，安詳地圓寂了。張氏的兩個兒子站在一旁觀看，也化去了。山南東道將這件事上奏朝廷，唐文宗嘉獎了他，賜予他居住的地方匾額為『幽濟禪院』。晉朝天福年間改為奇峰寺，本朝元豐元年又改為靈峰寺，都是因為禱告祈求得到了應驗。自從大師圓寂至今三百多年，漢水、廣水、汝水、汾水之間的十幾個州的百姓，都尊敬地奉事他。 English version: That is how the name came to be. During the Yuanhe period of the Tang Dynasty, the monk Shanxin of Kaiyuan Temple in Hongzhou, was the Great Master Ciren (Compassionate Endurance) of Dahu Mountain. The master received the secret transmission of the essential teachings from Mazu (Master Ma), and later traveled north to Mount Wutai to pay homage to Manjushri (Manjusri Bodhisattva), beholding the extraordinary scenery, he rejoiced in his affinity with the Bodhisattva, and vowed to cook for the monks for three years. The monks in the temple, however, stopped him, weeping and lamenting. An old man said: 'Your affinity is not here, go, leave. Stop when you encounter, stay when you encounter a lake.' The master then went south, and in the seventh month of autumn in the second year of Baoli, he arrived in Suizhou, and saw a high peak from afar, asking the locals: 'What mountain is this?' The locals said: 'This is Dahu Mountain.' The master silently corresponded with the previous words, so he turned along the foot of the mountain to the lakeside, and asked to learn that there was a severe drought that year. A local named Zhang Wuling prepared pigs and sheep, intending to use them to sacrifice to the lake dragon. The master felt sad when he saw this, and said to Wuling: 'The lack of rain is due to the evil deeds in people's hearts. Killing lives to pray for life will only increase sins. You can temporarily not kill, I will pray for you for three days.' Wuling was also an extraordinary person, and after hearing the master's words, he respected and believed him. The master then parted the bushes, groped for stones, found a cave on the north side of the mountain, and sat quietly in meditation, sincerely praying. Thunder and rain poured down, and it cleared up after a few days. Wuling searched for the master and found that the master was in samadhi (deep meditation), spider webs covered his face, and ants gnawed at his body. It took a long time before he woke up. Wuling then donated this mountain to the master, built a hermitage for him, and had his two sons serve him on the left and right. Disciples came to rely on him, and thus a Dharma assembly was formed. On the twenty-ninth day of the fifth month of the first year of Dahe, the master privately said to the dragon god: 'I previously replaced the livestock with my own body, stopping your blood sacrifices, now I offer my body to you, you can enjoy my flesh.' So he took a sharp knife and cut off his left knee, and then cut off his right knee. The disciples ran around, but Master Ciren's knees could not be cut off, white liquid flowed out, and he passed away peacefully. Zhang's two sons stood by and watched, and also transformed. Shannan East Road reported this matter to the court, and Emperor Wenzong of Tang praised him, and bestowed the plaque 'Youji Chan Monastery' to the place where he lived. During the Tianfu period of the Jin Dynasty, it was changed to Qifeng Temple, and in the first year of Yuanfeng of this dynasty, it was changed to Lingfeng Temple, all because prayers were answered. Since the master passed away more than three hundred years ago, the people of more than a dozen states between the Han River, Guang River, Ru River, and Fen River, all respectfully serve him.
【English Translation】 That is how the name came to be. During the Yuanhe period of the Tang Dynasty, the monk Shanxin of Kaiyuan Temple in Hongzhou, was the Great Master Ciren (Compassionate Endurance) of Dahu Mountain. The master received the secret transmission of the essential teachings from Mazu (Master Ma), and later traveled north to Mount Wutai to pay homage to Manjushri (Manjusri Bodhisattva), beholding the extraordinary scenery, he rejoiced in his affinity with the Bodhisattva, and vowed to cook for the monks for three years. The monks in the temple, however, stopped him, weeping and lamenting. An old man said: 'Your affinity is not here, go, leave. Stop when you encounter, stay when you encounter a lake.' The master then went south, and in the seventh month of autumn in the second year of Baoli, he arrived in Suizhou, and saw a high peak from afar, asking the locals: 'What mountain is this?' The locals said: 'This is Dahu Mountain.' The master silently corresponded with the previous words, so he turned along the foot of the mountain to the lakeside, and asked to learn that there was a severe drought that year. A local named Zhang Wuling prepared pigs and sheep, intending to use them to sacrifice to the lake dragon. The master felt sad when he saw this, and said to Wuling: 'The lack of rain is due to the evil deeds in people's hearts. Killing lives to pray for life will only increase sins. You can temporarily not kill, I will pray for you for three days.' Wuling was also an extraordinary person, and after hearing the master's words, he respected and believed him. The master then parted the bushes, groped for stones, found a cave on the north side of the mountain, and sat quietly in meditation, sincerely praying. Thunder and rain poured down, and it cleared up after a few days. Wuling searched for the master and found that the master was in samadhi (deep meditation), spider webs covered his face, and ants gnawed at his body. It took a long time before he woke up. Wuling then donated this mountain to the master, built a hermitage for him, and had his two sons serve him on the left and right. Disciples came to rely on him, and thus a Dharma assembly was formed. On the twenty-ninth day of the fifth month of the first year of Dahe, the master privately said to the dragon god: 'I previously replaced the livestock with my own body, stopping your blood sacrifices, now I offer my body to you, you can enjoy my flesh.' So he took a sharp knife and cut off his left knee, and then cut off his right knee. The disciples ran around, but Master Ciren's knees could not be cut off, white liquid flowed out, and he passed away peacefully. Zhang's two sons stood by and watched, and also transformed. Shannan East Road reported this matter to the court, and Emperor Wenzong of Tang praised him, and bestowed the plaque 'Youji Chan Monastery' to the place where he lived. During the Tianfu period of the Jin Dynasty, it was changed to Qifeng Temple, and in the first year of Yuanfeng of this dynasty, it was changed to Lingfeng Temple, all because prayers were answered. Since the master passed away more than three hundred years ago, the people of more than a dozen states between the Han River, Guang River, Ru River, and Fen River, all respectfully serve him.
如赴約束。金帛粒米相尾于道。貨強法弱。僧范乃革。前此山峰高峻堂殿樓閣。依山制形后前不倫。向背摩序。恩老至止熟閱形勝。辟途南入以正賓主。镵崖壘澗鏟蟻補砌。嵯峨萬仞化為平頂。三門堂殿翼舒繩直。通廊大廡疏戶四達。凈侶雲集藹為叢林。峨眉之寶燈瑞相。清涼之金橋圓光。他方詭觀異境同現。方其廢故而興新也。律之徒懷土而呶呶。會予謫為郡守。舍禪律而訂之曰。律以甲乙禪以十方。而所謂甲乙者。甲從何來乙從何立。而必曰。我慈忍之子孫也。今取人於十方。則忍之後絕矣。乙在子孫甲在慈忍。乙在慈忍甲在馬祖。乙在馬祖甲在南嶽乙在南嶽甲在曹溪。推而上之甲乙乃在乎菩提達磨。西天四七。所謂甲乙者。果安在哉。又而所謂十方者。十從何生。方從何起。世間之法以一生二。一二為三。二三為六。三三為九。九者。究也。復歸為一。一九為十。十義乃成。不應突然無一有十。而所謂方者上為方耶。下為方耶。東為方耶。西為方耶。南為方耶。北為方耶。以上為方則諸天所居。非而境界。以下為方則風輪所持。非而居止。以東為方則毗提訶人面如半月。以北為方則郁單越人壽命久長。以西為方則瞿耶尼洲滄波浩渺。以南為方則閻浮提洲象馬殊國。然則甲乙無定。十方無依。競律競禪奚是奚非。
律之徒曰。世尊嘗居給孤獨園竹林精舍必知太守言。世尊非耶。予曰汝豈不聞。以大圓覺為我伽藍身心安居平等性智。此非我說。乃是佛說。於是律之徒默然而去。禪者曰。方外之士一瓶一缽。涉世無求。如鳥飛空遇枝則休。如龜游海值木則浮。來如聚梗去如滅漚。不識使君甲乙之乎。十方之乎。予曰。善哉。佛子。不住內。不住外。不住中間。不住四維上下虛空應無所住而住持。是真十方住持矣。尚何言哉。尚何言哉。時崇寧元年正月上元日記。
唐修雅法師聽誦法華經歌
山色沉沉松煙冪冪。空林之下盤陀之石。石上有僧結跏橫膝。 誦白蓮經從旦至夕。左之右之虎跡狼跡。 十片五片異花狼籍。偶然相見未深相識。 知是古之人今之人。是曇彥是曇翼。 我聞此經有深旨。覺帝稱之真妙義。合目冥心子細聽。 醍醐滴入焦腸里。佛之意兮祖之髓。 我之心兮經之旨。可憐彈指及舉手。 不達目前今正是。大矣哉甚奇特。空生要使群生得光輝。 一萬八千土。土土皆作黃金色。 四生六道一光中。狂夫猶自問彌勒。我亦當年學空寂。 一得無心便休息。今日親聞誦此經始覺驢乘匪端的。 我亦當年不出戶。不欲紅塵沾步武。 今日親聞誦此經。始覺行行皆寶所。 我亦當年愛吟詠。將謂冥搜亂禪定。今日
【現代漢語翻譯】 現代漢語譯本：持律者問道：『世尊曾經居住在給孤獨園（Anathapindika's Park）竹林精舍（Bamboo Grove Monastery），必定知曉太守的言論。世尊是這樣嗎？』我回答說：『你難道沒有聽說過，以大圓覺（Great Perfect Enlightenment）作為我的伽藍（monastery），身心安住在平等性智（wisdom of equality）中。』這並非我所說，而是佛所說。於是持律者沉默不語地離開了。禪者說：『方外之士，一瓶一缽，涉世沒有所求，如同鳥兒飛翔在空中，遇到樹枝就停歇，如同烏龜游在海里，遇到木頭就漂浮。來的時候像聚集的樹枝，去的時候像消失的水泡。不認識使君（地方長官）的甲乙之乎，十方（ten directions）的甲乙之乎。』我回答說：『說得好啊，佛子。不住在內，不住在外，不住在中間，不住在四維上下虛空，應無所住而住持（abide nowhere and yet abide）。這才是真正的十方住持啊。還說什麼呢？還說什麼呢？』當時是崇寧元年正月十五日記錄。
唐朝修雅法師聽誦《法華經》歌
山色沉沉，松煙瀰漫。空曠的樹林之下，盤陀（flat）的石頭之上。石頭上有一位僧人結跏趺坐，從早到晚誦讀《白蓮經》（Lotus Sutra）。左邊右邊，有虎的足跡狼的足跡。各種各樣的花散落著。偶然相見，還不深入相識。知道是古代的人還是現在的人，是曇彥（Tan Yan）還是曇翼（Tan Yi）。 我聽說這部經有深刻的旨意，覺帝（Buddha）稱讚它是真正的妙義。閉上眼睛，靜下心來，仔細地聽。醍醐（clarified butter）滴入焦渴的腸子里。佛的意旨啊，祖師的精髓啊。我的心啊，經的宗旨啊。可嘆那些彈指和舉手的人，不明白眼前現在就是。偉大啊，多麼奇特。空生（Subhuti）要使眾生得到光明。一萬八千國土，每個國土都變成黃金色。 四生六道（four kinds of birth and six realms of existence）都在一片光明之中。愚昧的人還在問彌勒（Maitreya）。我當年也學習空寂（emptiness and stillness）。一旦得到無心（no-mind）就停止了。今天親自聽到誦讀這部經，才覺得騎驢不是最終的目的。我當年也不出門，不想讓紅塵沾染腳步。今天親自聽到誦讀這部經，才覺得所行之處都是寶所（treasure place）。我當年也喜歡吟詠，認為冥思苦索會擾亂禪定。今天
【English Translation】 English version: A Vinaya practitioner asked: 'The World-Honored One once resided in Anathapindika's Park (Jetavana Vihara) and the Bamboo Grove Monastery (Veluvana), surely he knows the prefect's words. Is the World-Honored One so?' I replied: 'Have you not heard that I take Great Perfect Enlightenment (Mahaparinirvana) as my Sangharama (monastery), and my body and mind abide in the wisdom of equality (Samatajnana)?' This is not what I said, but what the Buddha said. Thereupon, the Vinaya practitioner silently departed. A Chan practitioner said: 'A person beyond the mundane world, with one bottle and one bowl, seeks nothing in this world. Like a bird flying in the sky, resting on a branch when it encounters one; like a turtle swimming in the sea, floating on a piece of wood when it finds one. Coming like gathered twigs, going like a vanishing bubble. Not knowing the magistrate's A, B, C, or the ten directions' A, B, C.' I replied: 'Well said, son of Buddha. Not abiding within, not abiding without, not abiding in the middle, not abiding in the four cardinal directions, above or below, in empty space, one should abide nowhere and yet abide (apratiṣṭhita-nirvāṇa). This is the true abiding in the ten directions. What more is there to say? What more is there to say?' Recorded on the fifteenth day of the first month of the Chongning year.
Song of Dharma Master Xiuya of the Tang Dynasty Listening to the Recitation of the Lotus Sutra
The mountain colors are deep, the pine smoke is dense. Beneath the empty forest, upon a flat rock (Pandura rock). On the rock sits a monk in full lotus posture, reciting the White Lotus Sutra (Saddharma Puṇḍarīka Sūtra) from dawn till dusk. To the left and right, there are traces of tigers and wolves. Various kinds of flowers are scattered about. Meeting by chance, not yet deeply acquainted. Knowing whether he is a person of the past or a person of the present, whether he is Tan Yan or Tan Yi. I have heard that this sutra has profound meaning, and the Awakened One (Buddha) praises it as true and wonderful. Closing my eyes and calming my mind, I listen carefully. Clarified butter (Amrita) drips into my parched intestines. The Buddha's intention, the essence of the patriarchs. My heart, the purpose of the sutra. Pitiable are those who snap their fingers and raise their hands, not understanding that the present moment is precisely it. How great, how wondrous. Subhuti (one of the ten principle disciples of the Buddha) wants to enable all beings to obtain light. Eighteen thousand lands, each land transformed into the color of gold. The four kinds of birth and six realms of existence (Catur-yoni and Sad-gati) are all within one light. The foolish still ask about Maitreya (the future Buddha). I also studied emptiness and stillness (Sunyata) in the past. Once I attained no-mind (wu-xin), I rested. Today, having personally heard the recitation of this sutra, I realize that riding a donkey is not the ultimate goal. I also did not leave my house in the past, not wanting the red dust to stain my footsteps. Today, having personally heard the recitation of this sutra, I realize that every step I take is a treasure place. I also loved to compose poetry in the past, thinking that deep contemplation would disturb my meditation. Today
親聞誦此經。 何妨筆硯資真性。我亦當年狎兒戲。 將謂光陰半虛棄。今日親聞誦此經。 始覺聚沙非小事。我昔曾遊山與水。將謂他山非故里。 今日親聞誦此經。始覺山河無寸地。 我昔心猿未調伏。常將金鎖虛拘束。今日親聞誦此經。 始覺無物為拳拳。師誦此經經一字。 字字爛嚼醍醐味。醍醐之味珍且美。不在唇不在齒。 只在勞生方寸里。師誦此經經一句。 句句白牛親動步。白牛之步疾如風。不在西不在東。 只在浮生日用中。日用不知一何苦。 酒之腸飯之腑。長者揚聲喚不回。何異聾何異瞽。 世人之耳非不聰。耳聰特向經中聾。 世人之目非不明。目明特向經中盲。合聽不聰合明不明。 轆轤上下浪死虛生。世人縱識師之音。 誰人能識師之心。世人縱識師之形。 誰人能識師之名。師名醫王行佛。令來與眾生治心病。 能使迷者醒。狂者定。垢者凈。邪者正。 凡者聖。如是則非但天恭敬人恭敬。亦合龍讚詠。 鬼讚詠。佛讚詠。豈得背覺合塵之徒不稽首而歸命。
梁皇舍道事佛詔
梁高祖武皇帝年三十四登位。在政四十九年。雖億兆務殷而卷不釋手。內經外典罔不措懷。皆為訓解數千余卷。而儉約自節羅綺不緣。寢處虛閑晝夜無怠。致有布被莞席草屨葛巾。初臨太寶即備斯事
【現代漢語翻譯】 現代漢語譯本： 親耳聽聞誦讀此經。 即使是筆墨硯臺，又何妨用來輔助求真悟性？我當年也曾像孩童一樣嬉戲玩耍， 總以為光陰就這樣白白虛度了。今日親耳聽聞誦讀此經， 才發覺堆積沙土也並非小事。我過去曾遊歷山山水水，總以為異鄉不是故鄉。 今日親耳聽聞誦讀此經，才發覺山河大地沒有一寸不是故鄉。 我過去心猿意馬未能調伏，常常用金鎖白白地加以束縛。今日親耳聽聞誦讀此經， 才發覺沒有什麼值得如此執著。老師誦讀此經，經中每一個字， 字字都像細細品嚐醍醐（tí hú，酥酪煉製的最純的精華）美味。醍醐的美味珍貴而美好， 不在於嘴唇，也不在於牙齒，只在于蕓蕓眾生這顆小小的心裡。老師誦讀此經，經中每一句， 句句都像白牛親自邁開腳步。白牛的腳步快如疾風，不在西方，也不在東方， 只在于眾生每日的起居生活中。每日的起居生活卻不知有多麼辛苦， 沉溺於酒的侵蝕，飯的飽脹。長者大聲呼喚也喚不回頭，這和聾子瞎子有什麼區別？ 世人的耳朵並非不聰敏，只是聰敏的耳朵偏偏對經文充耳不聞。世人的眼睛並非不明亮， 只是明亮的眼睛偏偏對經文視而不見。該聽的聽不見，該看的看不見， 就像轆轤（lù lú，一種起重灌置）上下空轉，白白地浪費生命。世人即使能聽懂老師的聲音， 又有誰能理解老師的心？世人即使能看到老師的形貌， 又有誰能瞭解老師的名號？老師的名號是醫王行佛（yī wáng xíng fó，以佛法為醫，救治眾生），前來為眾生醫治心病。 能使迷惑的人醒悟，瘋狂的人安定，污垢的人清凈，邪惡的人正直， 凡夫俗子成為聖人。如果這樣，就不僅僅是天神恭敬，世人恭敬，也應該有龍讚美歌頌， 鬼讚美歌頌，佛讚美歌頌。怎麼能讓那些背離覺悟，與塵俗同流合污的人，不叩頭歸順呢？
梁武帝舍道事佛詔
梁高祖武皇帝三十四歲登基，在位四十九年。雖然國家政務繁多，但仍然手不釋卷。無論是內典還是外典，沒有不放在心上的。都為之訓解了幾千卷。而且生活節儉，不穿華麗的絲綢。起居簡樸，日夜勤勉。以至於用粗布被子、蒲草蓆子、草鞋、葛布頭巾。剛即位就準備好了這些東西。
【English Translation】 English version: I personally heard this sutra being recited. What harm is there in using pen and ink to aid in realizing true nature? I, too, used to play childish games in my youth, Always thinking that time was being wasted in vain. Today, I personally heard this sutra being recited, And I began to realize that piling up sand is not a trivial matter. I used to travel among mountains and rivers, always thinking that foreign lands were not my homeland. Today, I personally heard this sutra being recited, and I began to realize that there is not an inch of land that is not my homeland. In the past, my mind was like a restless monkey, not yet tamed, and I often used golden chains to bind it in vain. Today, I personally heard this sutra being recited, And I began to realize that there is nothing to cling to so tightly. The teacher recites this sutra, each word, Each word is like slowly savoring the taste of the finest ghee (tí hú, the purest essence refined from butter). The taste of ghee is precious and wonderful, It is not in the lips, nor in the teeth, but only in the inch-square heart of mortal beings. The teacher recites this sutra, each sentence, Each sentence is like the white ox personally taking a step. The step of the white ox is as swift as the wind, not in the West, nor in the East, But only in the daily life of sentient beings. Daily life is unknowingly so bitter, Indulging in the ravages of wine and the fullness of food. The elder calls out loudly but cannot turn them back. How is this different from being deaf or blind? The ears of the world are not unhearing, but they are particularly deaf to the sutras. The eyes of the world are not unclear, But they are particularly blind to the sutras. Hearing what should not be heard, and not hearing what should be heard; seeing what should not be seen, and not seeing what should be seen, Like a pulley going up and down, wasting life in vain. Even if the people of the world can recognize the teacher's voice, Who can recognize the teacher's heart? Even if the people of the world can recognize the teacher's form, Who can recognize the teacher's name? The teacher's name is Medicine King Buddha (yī wáng xíng fó, using the Buddha's teachings as medicine to save sentient beings), who comes to heal the heart-sickness of sentient beings. He can make the deluded awaken, the mad calm down, the defiled become pure, the wicked become righteous, The ordinary become saints. If this is so, then not only should the heavens be respectful and people be respectful, but also dragons should praise and sing, Ghosts should praise and sing, and Buddhas should praise and sing. How can those who turn their backs on enlightenment and join with the dust not bow their heads and return to their lives?
Emperor Wu of Liang's Edict on Abandoning Daoism and Serving Buddhism
Emperor Gaozu Wu of Liang ascended the throne at the age of thirty-four and reigned for forty-nine years. Although the affairs of the state were numerous, he never put down his books. Whether it was internal or external classics, there was nothing that he did not take to heart. He wrote commentaries on them, amounting to several thousand volumes. Moreover, he lived frugally and did not wear luxurious silks. His living quarters were simple, and he was diligent day and night. He used coarse cloth blankets, rush mats, straw sandals, and hemp scarves. He prepared these things as soon as he ascended the throne.
。日唯一食永絕辛膻。自有帝王罕能及此。舊事老子宗尚符圖。窮討根源有同妄作。帝乃躬運神筆下詔。舍道文曰。維天監三年四月八日。梁國皇帝蘭陵蕭衍稽首和南。十方諸佛十方尊法十方聖僧。伏見經云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。故如來漏盡智凝成覺。至道通機德圓取聖。發慧炬以照迷。鏡法流以澄垢。啟瑞跡于天中。爍靈儀于像外。度群迷於慾海。引含識于涅槃。登常樂之高山。出愛河之深際。言乖四句語絕百非。應跡娑婆示生凈飯王宮誕相。步三界而為尊。道樹成光普大千而流照但以機心淺薄好生厭怠。自期二月當至雙林。宗乃湛說圓常。且復潛輝鶴樹。阇王滅罪婆數除殃。若不逢值大聖法王。誰能救接。在跡雖隱其道無虧。弟子經遲迷荒。耽事老子。歷葉相承染此邪法。習因善發棄迷知返。今舍舊醫歸憑正覺。愿使未來世中童男出家。廣弘經教化度含識。同共成佛。寧在正法之中。長淪惡道。不樂依老子教暫得生天。涉大乘心離二乘念。正愿諸佛證明菩薩攝受。弟子蕭衍和南。
緇門警訓卷十終
【現代漢語翻譯】 現代漢語譯本：每日只吃一餐，永遠斷絕辛辣和腥膻之味。即使是帝王也很少有人能做到這樣。過去老子一派崇尚符箓圖讖，窮究根源也如同虛妄之作。因此，我親自拿起筆，頒佈詔書，捨棄道教的文書，詔書上說：『天監三年四月八日，梁國皇帝蘭陵蕭衍稽首皈依十方諸佛、十方尊法、十方聖僧。我恭敬地看到經書上說：『發菩提心的人就是佛心，其餘的善行都不能與之相比。』菩提心能使眾生脫離三界的苦難之門，進入無為的殊勝道路。所以，如來斷盡煩惱，智慧凝聚而成覺悟，至高的道貫通機要，德行圓滿而成就聖果。他燃起智慧的火炬來照亮迷惑，用清凈的法流來洗滌污垢，在天空中顯現吉祥的軌跡，在形象之外閃耀靈異的光輝，救度沉迷於慾望之海的眾生，引導有情識的眾生走向涅槃，登上常樂的高山，脫離愛河的深淵。他的言語超越了四句的限制，他的思想超越了百非的謬誤。他應化在娑婆世界，示現誕生於凈飯王（Suddhodana，釋迦牟尼佛的父親）的王宮。他的步伐在三界中最為尊貴，在菩提樹下成就光明，普照大千世界。只是因為眾生的根機淺薄，喜歡生存而厭惡死亡，所以佛陀才預言在二月將要到達雙林（Sala Grove，佛陀涅槃之地）。老子一派所說的只是虛湛的圓常，而且還隱藏光輝于鶴樹（Sala Tree，娑羅樹）。即使是阿阇世王（Ajatasattu，古印度摩揭陀國國王）的罪業，婆藪仙（Vasusena，古印度國王）的災殃，如果不是遇到大聖法王，誰能夠救度接引？佛陀的示現雖然隱沒，但他的教義沒有虧損。我過去遲疑迷惑，沉溺於荒謬，耽於老子的學說，歷代相承，沾染這種邪法。現在因為善根萌發，拋棄迷惑，知道返回正道。今天捨棄舊醫，歸依真正的覺悟。愿未來世中，童男出家，廣泛弘揚經教，化度一切有情眾生，共同成就佛果。寧願在正法之中，長久地沉淪於惡道，也不樂於依靠老子的教義，暫時地獲得生天。我發廣大乘之心，遠離二乘之念，懇切希望諸佛證明，菩薩攝受。弟子蕭衍皈依。』 《緇門警訓》卷十 終
【English Translation】 English version: To eat only one meal a day and forever abstain from pungent and fishy flavors is something even emperors rarely achieve. In the past, the Laozi school revered talismans and prophecies, but their exhaustive pursuit of origins is akin to delusional fabrication. Therefore, I personally wield the divine brush and issue an edict, abandoning Daoist texts, which states: 'On the eighth day of the fourth month of the third year of the Tianjian era, the Liang Emperor of Lanling, Xiao Yan, bows his head and takes refuge in the Buddhas of the ten directions, the Dharma of the ten directions, and the Sangha of the ten directions. I humbly observe that the scriptures say: 'One who generates Bodhicitta (the aspiration for enlightenment) possesses the mind of the Buddha; no other good deeds can compare.' Bodhicitta enables sentient beings to escape the gate of suffering in the Three Realms and enter the supreme path of non-action. Therefore, the Tathagata (another name for the Buddha) exhausts afflictions, and wisdom coalesces into enlightenment; the supreme Dao penetrates the essential, and virtue is perfected to attain sainthood. He ignites the torch of wisdom to illuminate delusion, uses the pure stream of Dharma to cleanse defilements, reveals auspicious traces in the heavens, shines spiritual radiance beyond form, delivers sentient beings from the sea of desire, and guides beings with consciousness towards Nirvana, ascending the high mountain of eternal bliss and emerging from the depths of the river of love. His words transcend the limitations of the four statements, and his thoughts surpass the fallacies of the hundred negations. He manifests in the Saha world (the world of suffering), appearing to be born in the palace of King Suddhodana (Suddhodana, father of Sakyamuni Buddha). His steps are the most revered in the Three Realms, and he attains enlightenment under the Bodhi tree, radiating light throughout the great thousand worlds. It is only because sentient beings' faculties are shallow, and they prefer life and detest death, that the Buddha foretells his arrival at the Sala Grove (Sala Grove, the place of Buddha's Nirvana) in the second month. What the Laozi school speaks of is merely empty and constant, and they conceal their radiance in the Sala tree. Even the sins of King Ajatasattu (Ajatasattu, King of Magadha in ancient India) and the calamities of Vasusena (Vasusena, an ancient Indian king), who could rescue and receive them if not for encountering the Great Sage, the King of Dharma? Although the Buddha's manifestation is hidden, his teachings are not diminished. In the past, I hesitated and was deluded, indulging in absurdity, and being devoted to the teachings of Laozi, inheriting this heretical Dharma through generations. Now, because of the sprouting of good roots, I abandon delusion and know to return to the right path. Today, I forsake the old physician and take refuge in true enlightenment. I vow that in future lives, young men will leave home, widely propagate the scriptures, and transform all sentient beings, together attaining Buddhahood. I would rather be in the true Dharma, long sinking in the evil paths, than delight in relying on the teachings of Laozi, temporarily gaining birth in the heavens. I generate the vast Mahayana (Great Vehicle) mind, and distance myself from the thoughts of the Two Vehicles (Hinayana and Pratyekabuddhayana), earnestly hoping that the Buddhas will bear witness and the Bodhisattvas will embrace me. Disciple Xiao Yan takes refuge.' End of Chapter Ten of 'Zimen Jingxun'