T52n2102_弘明集
大正藏第 52 冊 No. 2102 弘明集
No. 2102
弘明集卷第一(並序)
梁楊都建初寺釋僧祐撰
夫覺海無涯。慧境圓照。化妙域中。實陶鑄于堯舜。理擅系表。乃埏埴乎周孔矣。然道大信難。聲高和寡。須彌峻而藍風起。寶藏積而怨賊生。昔如來在世化震大千。猶有四魔稸忿六師懷毒。況乎像季其可勝哉。自大法東漸。歲幾五百。緣各信否。運亦崇替。正見者敷贊。邪惑者謗訕。至於守文曲儒。則拒為異教。巧言左道。則引為同法。拒有拔本之迷。引有朱紫之亂。遂令詭論稍繁訛辭孔熾。夫鹖旦鳴夜。不翻白日之光。精衛銜石。無損滄海之勢。然以闇亂明。以小罔大。雖莫動毫髮。而有塵視聽。將令弱植之徒隨偽辯而長迷。倒置之倫逐邪說而永溺。此幽涂所以易墜。凈境所以難陟者也。祐以末學。志深弘護靜言浮俗憤慨於心。遂以藥疾微間山棲餘暇。撰古今之明篇。總道俗之雅論。其有刻意剪邪建言衛法。制無大小莫不畢采。又前代勝士書記文述。有益亦皆編錄。類聚區分。列為一十四卷。夫道以人弘。教以文明。弘道明教。故謂之弘明集。兼率淺懷附論于末。庶以涓埃微裨瀛岱。但學孤識寡。愧在褊局。博練君子。惠增廣焉。◎◎牟子理惑正誣論
牟
【現代漢語翻譯】 現代漢語譯本 《弘明集》卷第一（並序）
梁朝楊都建初寺釋僧祐撰
覺悟之海沒有邊際，智慧的境界圓滿照耀。教化之妙用遍佈世間，實際上對堯舜的道德起到了陶冶鑄造的作用；真理的掌握超越了世俗的約束，這如同塑造了周公和孔子的思想。然而，偉大的道理難以令人相信，高妙的樂聲應和者稀少。如同須彌山高峻而生起狂風，寶藏堆積反而招來盜賊的怨恨。從前如來佛在世時，教化震動整個大千世界，尚且有四種魔障蘊藏著憤怒，六種外道懷著惡毒。更何況是在佛法衰微的末法時代呢？自從大法東傳以來，時間已經過去近五百年。人們的因緣各有不同，信仰也有所差異，佛法的命運也隨著時代而興盛或衰落。具有正見的人讚美佛法，邪惡迷惑的人誹謗佛法。至於那些拘泥於字句的淺薄儒生，則將佛法排斥為異端邪說；而那些花言巧語、行為不正的人，則將佛法牽強附會為與他們的邪說相同。排斥佛法的人犯了拔除根本的錯誤，牽強附會的人則造成了混淆是非的混亂。於是，荒謬的言論逐漸增多，虛假的言辭也日益猖獗。貓頭鷹在夜晚鳴叫，不能改變白天的光明；精衛鳥銜著石子，也不能損傷大海的威勢。然而，用黑暗來擾亂光明，用渺小來矇蔽偉大，雖然不能動搖絲毫，卻會矇蔽人們的視聽。這將導致意志薄弱的人跟隨虛假的辯論而長久迷失，顛倒是非的人追逐邪惡的學說而永遠沉溺。這就是幽暗的道路容易墜落，清凈的境界難以攀登的原因啊。
我僧祐以末學之身，立志弘揚和護衛佛法，常常為世俗的浮華而感到憤慨。於是利用生病稍微好轉的空隙，以及在山中隱居的閑暇時間，撰寫古代和現代的明智文章，彙集道家和俗家的精妙言論。其中那些致力於剪除邪說、建立正言以衛護佛法的文章，無論大小，我都全部收集。另外，前代賢士的書記和文章，凡是有益於世道的，我也都編錄其中。按照類別進行區分，整理成一十四卷。真理因人的弘揚而光大，教義因文字的闡明而彰顯。弘揚真理，闡明教義，所以稱之為《弘明集》。同時，我也冒昧地附上自己的一些淺薄見解在書末，希望能像涓涓細流一樣，對佛法的大海有所裨益。只是我學識淺薄，見識狹隘，深感慚愧。希望學識淵博的君子能夠加以增補和擴充套件。
牟子《理惑論》正誣論
【English Translation】 English version 弘明集 (Hongming Ji) - Collection for the Propagation and Clarification of Buddhism, Volume 1 (with Preface)
Composed by Monk Sengyou of Jianchu Temple in Yangdu, Liang Dynasty
The sea of enlightenment is boundless, and the realm of wisdom shines perfectly. The wondrous transformations of teaching permeate the world, in reality shaping the morality of Yao and Shun (legendary sage kings of China); the mastery of truth transcends worldly constraints, just as it molded the thoughts of the Duke of Zhou and Confucius. However, great principles are difficult to believe, and sublime music finds few who can harmonize with it. Just as Mount Sumeru (the central world-mountain in Buddhist cosmology) is lofty and gives rise to fierce winds, and treasures accumulate only to attract the resentment of thieves. In the past, when the Tathagata (Buddha) was in the world, his teachings shook the entire great chiliocosm (a vast cosmic system), yet there were still the Four Maras (demons) harboring anger and the Six Heretical Teachers holding malice. How much more so in the degenerate age of the Dharma (Buddhist teachings)? Since the Great Dharma (Buddhism) spread eastward, nearly five hundred years have passed. People's affinities differ, and beliefs vary, so the fate of the Dharma waxes and wanes. Those with right views praise the Dharma, while those who are deluded and evil slander it. As for those narrow-minded Confucians who cling to the letter of the text, they reject Buddhism as a heterodox teaching; and those with eloquent words and deviant practices, they forcibly equate Buddhism with their own doctrines. Rejecting Buddhism involves the error of uprooting the foundation, while forcibly equating it leads to the confusion of right and wrong. Consequently, absurd arguments gradually increase, and false statements become increasingly rampant. The owl cries at night but cannot dim the light of day; the Jingwei bird (a mythical bird that tries to fill the sea with stones) carries stones but cannot harm the power of the ocean. However, using darkness to obscure light, and using the small to deceive the great, although it cannot shake anything fundamentally, it will cloud people's vision and hearing. This will lead those with weak resolve to follow false arguments and be lost forever, and those who invert right and wrong to pursue evil doctrines and be eternally drowned. This is why the dark path is easy to fall into, and the pure realm is difficult to ascend.
I, Sengyou, with my limited learning, am determined to propagate and protect the Dharma, and I am often indignant at the superficiality of the world. Therefore, taking advantage of the slight improvement in my illness and the leisure of living in the mountains, I have compiled wise writings from ancient and modern times, and collected the refined arguments of both Daoists and laypeople. Among them, those articles that are dedicated to eliminating heresy and establishing correct speech to protect the Dharma, whether large or small, I have collected them all. In addition, the writings and records of eminent scholars of previous generations, whatever is beneficial to the world, I have also compiled them. I have classified them according to category and organized them into fourteen volumes. Truth is magnified by the propagation of people, and teachings are manifested by the clarification of writing. Propagating the truth and clarifying the teachings, therefore, is called the 'Hongming Ji' (Collection for the Propagation and Clarification of Buddhism). At the same time, I have presumptuously attached some of my own shallow views at the end of the book, hoping that it can be like a small stream, contributing to the great ocean of the Dharma. However, I am ashamed of my limited knowledge and narrow vision. I hope that learned gentlemen will add to and expand it.
The Correcting Delusions Essay by Mouzi
子理惑一云蒼梧太守牟子博傳
牟子既修經傳諸子。書無大小靡不好之。雖不樂兵法。然猶讀焉。雖讀神仙不死之書。抑而不信。以為虛誕。是時靈帝崩后。天下擾亂。獨交州差安。北方異人咸來在焉。多為神仙辟榖長生之術。時人多有學者。牟子常以五經難之。道家術士莫敢對焉。比之於孟軻距楊朱墨翟。先是時牟子將母避世交趾。年二十六歸蒼梧娶妻。太守聞其守學。謁請署吏。時年方盛。志精於學。又見世亂。無仕𡧺意。竟遂不就。是時諸州郡相疑隔塞不通。太守以其博學多識。使致敬荊州。牟子以為榮爵易讓。使命難辭。遂嚴當行。會被州牧優文處士辟之。複稱疾不起。牧弟為豫章太守。為中郎將笮融所殺。時牧遣騎都尉劉彥。將兵赴之。恐外界相疑兵不得進。牧乃請牟子曰。弟為逆賊所害。骨肉之痛憤發肝心。當遣劉都尉行。恐外界疑難行人不通。君文武兼備有專對才。今欲相屈之。零陵桂陽假涂于通路何如。牟子曰。被秣服櫪見遇日久。列士忘身期必騁效。遂嚴當發。會其母卒亡遂不果行。久之退念。以辯達之故輒見使命。方世擾攘非顯己之秋也。乃嘆曰。老子絕聖棄智。修身保真。萬物不幹其志。天下不易其樂。天子不得臣。諸侯不得友。故可貴也。於是銳志于佛道。兼研老子五千文。含玄妙為
【現代漢語翻譯】 現代漢語譯本： 《子理惑》一篇記載了蒼梧太守牟子博的事蹟： 牟子精通儒家經典和諸子百家的著作，各種書籍無論大小都喜歡閱讀。雖然不喜歡兵法，但還是會讀一些。即使讀到關於神仙不死之類的書籍，也抑制自己不去相信，認為那是虛妄荒誕的。當時正值漢靈帝駕崩之後，天下大亂，只有交州還算安定，北方的許多異士都來到這裡，大多從事神仙辟榖、長生不老之術，當時很多人學習這些。牟子經常用五經來詰難他們，道家術士沒有誰敢迴應。這就像孟軻當年駁斥楊朱、墨翟一樣。早些時候，牟子帶著母親到交趾避世。二十六歲時回到蒼梧娶妻。太守聽說他好學，想請他做官。當時牟子正值壯年，一心向學，又看到世道混亂，沒有做官的意願，最終沒有答應。 當時各州郡之間互相猜疑，道路阻塞不通。太守因為牟子博學多識，派他去荊州致意。牟子認為高官厚祿容易推辭，但使命卻難以推卸，於是準備出發。恰逢州牧要徵召有才學的士人，牟子又稱病不起。州牧的弟弟是豫章太守，被中郎將笮融所殺。當時州牧派遣騎都尉劉彥率兵前往，擔心外界猜疑，軍隊無法前進。州牧於是請求牟子說：『我弟弟被叛賊殺害，骨肉之痛讓我痛徹心扉。現在要派劉都尉前往，但恐怕外界猜疑，行人不通。您文武兼備，有應對的才能，現在想委屈您一下，從零陵、桂陽借道通行怎麼樣？』牟子說：『我受到您的恩遇很久了，有才能的士人應該不顧自身安危，一定要竭盡所能。』於是準備出發。恰逢他的母親去世，最終沒有成行。過了很久，他反思自己因為能言善辯而經常被委以使命，現在世道混亂，不是顯揚自己的時候。於是感嘆道：『老子主張絕聖棄智，修身保真，萬物不能干擾他的意志，天下不能改變他的快樂。天子不能使他為臣，諸侯不能與他為友，所以才可貴啊！』於是立志研究佛道，兼研老子的五千言，包含玄妙的道理。
【English Translation】 English version: The 'Zi Li Huo' chapter records the deeds of Mouzi Bo, the governor of Cangwu: Mouzi was proficient in Confucian classics and the works of various philosophers. He enjoyed reading all kinds of books, regardless of their size. Although he did not enjoy military strategy, he still read about it. Even when he read books about immortals and immortality, he suppressed his belief in them, considering them to be false and absurd. At that time, after Emperor Ling of Han passed away, the world was in chaos, and only Jiaozhou was relatively stable. Many extraordinary people from the north came here, mostly engaged in immortality techniques such as becoming a divine being and abstaining from grains, and seeking longevity. Many people at that time studied these practices. Mouzi often used the Five Classics to question them, and none of the Taoist practitioners dared to respond. This was similar to how Mencius refuted Yang Zhu and Mo Di in the past. Earlier, Mouzi had taken his mother to Jiaozhi to escape the world. At the age of twenty-six, he returned to Cangwu to marry. The governor heard of his scholarship and wanted to invite him to serve as an official. At that time, Mouzi was in his prime, focused on learning, and seeing the chaos of the world, he had no intention of becoming an official, and ultimately did not accept the offer. At that time, the various prefectures and counties suspected each other, and the roads were blocked. The governor, because Mouzi was knowledgeable and had extensive knowledge, sent him to Jingzhou to pay respects. Mouzi believed that high-ranking officials and generous salaries were easy to decline, but a mission was difficult to refuse, so he prepared to depart. It happened that the governor wanted to recruit talented scholars, and Mouzi again claimed illness and did not rise. The governor's younger brother was the governor of Yuzhang, and was killed by General Zha Rong. At that time, the governor sent Cavalry Commandant Liu Yan to lead troops there, fearing that the outside world would be suspicious and the troops would not be able to advance. The governor then requested Mouzi, saying, 'My younger brother was killed by a rebel, and the pain of losing a loved one pierces my heart. Now I want to send Commandant Liu Yan, but I am afraid that the outside world will be suspicious and travelers will not be able to pass through. You are both civil and military, and have the talent to respond, now I want to trouble you, how about borrowing a road through Lingling and Guiyang?' Mouzi said, 'I have received your favor for a long time, and talented scholars should disregard their own safety and must do their best.' So he prepared to depart. It happened that his mother passed away, and he ultimately did not go. After a long time, he reflected on the fact that he was often entrusted with missions because of his eloquence, and now the world is in chaos, it is not the time to show himself. So he sighed, 'Laozi advocated abandoning sagacity and discarding wisdom, cultivating oneself and preserving one's true nature, nothing can interfere with his will, and the world cannot change his happiness. The Son of Heaven cannot make him a subject, and the feudal lords cannot befriend him, therefore he is valuable!' So he resolved to study Buddhism and Taoism, and also studied Laozi's five thousand words, containing profound principles.
酒漿。玩五經為琴簧。世俗之徒。多非之者。以為背五經而向異道。欲爭則非道。欲默則不能。遂以筆墨之間。略引聖賢之言證解之。名曰牟子理惑云。
或問曰。佛從何出生。寧有先祖及國邑不。皆何施行。狀何類乎。牟子曰。富哉問也。請以不敏。略說其要。蓋聞佛化之為狀也。積累道德。數千億載不可紀記。然臨得佛時。生於天竺。假形於白凈王夫人。晝寢夢乘白象身有六牙欣然悅之。遂感而孕。以四月八日。從母右脅而生。墮地行七步。舉右手曰。天上天下靡有逾我者也。時天地大動宮中皆明。其日王家青衣復產一兒。廄中白馬亦乳白駒。奴字車匿。馬曰揵陟。王常使隨太子。太子有三十二相八十種好。身長丈六。體皆金色。頂有肉髻。頰車如師子。舌自覆面。手把千輻輪。項光照萬里。此略說其相。年十七王為納妃。鄰國女也。太子坐則遷座。寢則異床。天道孔明陰陽而通。遂懷一男六年乃生。父王珍偉太子。為興宮觀。妓女寶玩並列於前。太子不貪世樂。意存道德。年十九四月八日夜半呼車匿勒揵陟跨之。鬼神扶舉飛而出宮。明日廓然不知所在。王及吏民莫不歔欷。追之及田。王曰。未有爾時禱請神祇。今既有爾如玉如圭。當續祿位而去何為。太子曰。萬物無常有存當亡。今欲學道度脫十方。王知
【現代漢語翻譯】 現代漢語譯本： 酒和米酒。把《五經》當作琴瑟來彈奏。世俗之人，大多對此持否定態度，認為這是背離《五經》而傾向於其他學說。想要爭辯，又覺得不合乎道義；想要沉默，又無法做到。於是就在筆墨之間，略微引用聖賢的言論來解釋說明。這本書因此得名《牟子理惑論》。 有人問道：『佛（Buddha）是從哪裡出生的？是否有先祖和國家？他都做了些什麼？相貌如何？』牟子回答說：『你問的問題很深刻啊！請允許我用我淺薄的知識，簡略地說說其中的要點。我聽說佛顯現的形態，是積累了無數的道德，經歷了數千億年無法計算的時間。當他將要成佛的時候，出生在天竺（India），以化身的形式寄託在凈飯王（Śuddhodana）的夫人摩耶夫人（Māyādevī）身上。摩耶夫人在白天睡覺時，夢見自己乘著一頭有六顆牙齒的白象，心中非常高興，於是就懷孕了。在四月八日，佛從母親的右脅出生。他一落地就走了七步，舉起右手說：『天上天下，沒有誰能超過我！』當時天地震動，宮中一片光明。同一天，王家負責服裝的婢女也生了一個男孩，馬廄里的白馬也生了一匹白色的馬駒。給奴隸取名叫車匿（Channa），馬名叫揵陟（Kanthaka）。國王經常讓車匿跟隨太子。太子有三十二相（thirty-two major marks）和八十種好（eighty minor marks），身高一丈六尺，全身都是金色的。頭頂有肉髻（Uṣṇīṣa），臉頰像獅子一樣，舌頭可以覆蓋整個面部，手上有千輻輪（cakra）。脖子上的光芒照耀萬里。這只是簡略地說說他的相貌。十七歲時，國王為他娶了鄰國的女子為妃。太子坐的時候，座位會自動移動；睡覺的時候，床鋪也會不一樣。天道非常明顯，陰陽相通。於是摩耶夫人懷了一個男孩，六年才生下來。父王非常珍愛太子，為他建造宮殿，各種珍寶都陳列在他面前。但太子不貪戀世俗的享樂，心中只想著道德。十九歲那年四月八日半夜，他呼喚車匿，讓他套上揵陟，騎上它。鬼神扶著他飛出宮殿。第二天早上，人們發現他已經不知去向。國王和官吏百姓無不哭泣。他們追到田野，國王說：『以前沒有像現在這樣祈求神靈，現在你就像玉一樣珍貴，應該繼承王位，為什麼要離開呢？』太子說：『萬物都是無常的，有存在就會有滅亡。我現在想要學道，度脫十方眾生。』國王知道
【English Translation】 English version: Wine and rice wine. Playing the Five Classics as if they were zithers. Worldly people mostly disapprove of this, thinking it is turning away from the Five Classics and towards other doctrines. If one wants to argue, it feels contrary to the Way; if one wants to remain silent, it is impossible. Therefore, within the space of writing, I briefly cite the words of sages to explain it. This book is thus named 'Mouzi Lihuolun' (Mouzi's Treatise on Dispelling Confusions). Someone asked: 'Where was the Buddha (Buddha) born? Did he have ancestors and a country? What did he do? What did he look like?' Mouzi replied: 'What a profound question! Please allow me, with my limited knowledge, to briefly explain the key points. I have heard that the Buddha's manifested form is the accumulation of countless virtues, having gone through trillions of years that cannot be counted. When he was about to become a Buddha, he was born in India (India), taking the form of an incarnation residing in Queen Maya (Māyādevī), the wife of King Śuddhodana (Śuddhodana). Queen Maya dreamed during the day that she was riding a white elephant with six tusks, and she was very happy, so she became pregnant. On the eighth day of the fourth month, the Buddha was born from his mother's right side. As soon as he landed, he took seven steps, raised his right hand and said: 'Above the heavens and below, there is no one who can surpass me!' At that time, the heavens and the earth shook, and the palace was filled with light. On the same day, the royal family's clothing maid also gave birth to a boy, and the white horse in the stable also gave birth to a white foal. The slave was named Channa (Channa), and the horse was named Kanthaka (Kanthaka). The king often had Channa follow the prince. The prince had the thirty-two major marks (thirty-two major marks) and eighty minor marks (eighty minor marks), was sixteen feet tall, and his whole body was golden. He had a protuberance on the crown of his head (Uṣṇīṣa), his cheeks were like a lion's, his tongue could cover his entire face, and he had a thousand-spoke wheel (cakra) in his hand. The light from his neck illuminated tens of thousands of miles. This is just a brief description of his appearance. At the age of seventeen, the king married him to a woman from a neighboring country. When the prince sat, the seat would move automatically; when he slept, the bed would be different. The way of heaven was very clear, and yin and yang were connected. So Queen Maya conceived a boy, who was born after six years. The father king cherished the prince very much and built palaces for him, with all kinds of treasures displayed before him. But the prince did not covet worldly pleasures, and his mind was only on morality. On the eighth day of the fourth month, at midnight, he called Channa, had him saddle Kanthaka, and rode it. Ghosts and gods helped him fly out of the palace. The next morning, people found that he was gone. The king and officials and people all wept. They chased him to the fields, and the king said: 'We have never prayed to the gods like this before, and now you are as precious as jade, you should inherit the throne, why do you want to leave?' The prince said: 'All things are impermanent, there is existence and there will be destruction. I now want to learn the Way and deliver all beings in the ten directions.' The king knew
其彌堅。遂起而還。太子徑去。思道六年遂成佛焉。所以孟夏之月生者不寒不熱。草木華英。釋狐裘衣絺𥿭。中呂之時也。所以生天竺者。天地之中處其中和也。所著經凡有十二部。合八億四千萬卷。其大卷萬言以下。小卷千言已上。佛授教天下度脫人民。因以二月十五日。泥洹而去。其經戒續存。履能行之。亦得無為。福流後世。持五戒者。一月六齋。齋之日專心一意。悔過自新。沙門持二百五十戒。日日齋。其戒非優婆塞所得聞也。威儀進止與古之典禮無異。終日竟夜講道誦經。不預世事。老子曰。孔德之容唯道是從。其斯之謂也。
問曰。何以正言佛。佛為何謂乎。牟子曰。佛者號謚也。猶名三皇神五帝聖也。佛乃道德之元祖。神明之宗緒。佛之言覺也。恍惚變化分身散體。或存或亡。能小能大。能圓能方。能老能少。能隱能彰。蹈火不燒。履刃不傷。在污不辱。在禍無殃。欲行則飛。坐則揚光。故號為佛也。
問曰。何謂之為道。道何類也。牟子曰。道之言導也。導人致於無為。牽之無前。引之無後。舉之無上。抑之無下。視之無形。聽之無聲。四表為大蜿蜒其外。毫釐為細間關其內。故謂之道。
問曰。孔子以五經為道教。可拱而誦履而行。今子說道虛無恍惚。不見其意。不指其事。何
【現代漢語翻譯】 現代漢語譯本： 他（太子）的意志更加堅定，於是起身返回。太子獨自離去，在思道六年終於成佛。所以在孟夏之月出生的人，不覺得寒冷也不覺得炎熱，草木都開花。脫下狐裘，穿上粗細麻布衣裳，正值仲呂之時。之所以生於天竺（India），是因為那裡是天地的中心，處於中和之地。佛所著的經典共有十二部，合起來有八億四千萬卷。其中大卷有一萬字以下，小卷有一千字以上。佛傳授教義于天下，救度人民，於二月十五日涅槃離世。他的經書和戒律繼續流傳，能夠遵照實行的人，也能達到無為的境界，福澤流傳後世。持守五戒的人，每月持六齋。齋戒之日，專心一意，悔過自新。沙門（Śrāmaṇa，出家修行者）持守二百五十戒，每日齋戒。這些戒律不是優婆塞（Upāsaka，在家男居士）可以聽聞的。他們的威儀舉止與古代的典禮沒有什麼不同。終日竟夜地講道誦經，不參與世俗之事。老子說：『大德的容貌，唯有道才能體現。』說的就是這種情況。 問：為什麼要特別稱呼『佛』？『佛』是什麼意思呢？牟子回答說：『佛』是一種尊號，就像稱三皇為『神』，五帝為『聖』一樣。佛是道德的始祖，神明的根本。『佛』的意思是『覺悟』。佛可以恍惚變化，分身散體，或存或亡，能小能大，能圓能方，能老能少，能隱能顯，蹈火不燒，履刃不傷，身處污穢而不受玷污，身處災禍而沒有災殃。想要行走就能飛翔，坐著就能放出光芒。所以被稱為『佛』。 問：什麼是『道』？『道』是什麼樣的呢？牟子回答說：『道』的意思是『引導』，引導人們達到無為的境界。牽引它，前面沒有東西；引導它，後面沒有東西；舉起它，上面沒有東西；壓制它，下面沒有東西；看它，沒有形狀；聽它，沒有聲音。四方邊際是它的外圍，極其廣大；毫毛的細微之處是它的內部，極其精微。所以稱之為『道』。 問：孔子以五經作為道教的教義，可以雙手合抱誦讀，可以身體力行。現在您所說的道虛無縹緲，看不見它的意義，指不出它的事物，為什麼呢？
【English Translation】 English version: His (the prince's) will became even firmer, so he rose and returned. The prince departed alone, and finally became a Buddha in the sixth year of Sidao. Therefore, those born in the month of Mengxia (early summer) do not feel cold or hot, and the plants and trees are in bloom. He took off his fox fur coat and put on clothes of coarse and fine linen, which was the time of Zhonglü. The reason for being born in Tianzhu (India) is that it is the center of heaven and earth, located in a state of moderation. The scriptures written by the Buddha total twelve parts, amounting to eight hundred and forty million volumes. Among them, the large volumes are less than ten thousand words, and the small volumes are more than one thousand words. The Buddha taught the Dharma to the world, saving people, and entered Nirvana on the fifteenth day of the second month. His scriptures and precepts continue to exist, and those who can follow them can also attain the state of non-action (Wuwei), and blessings will flow to future generations. Those who observe the five precepts observe six fasts a month. On the days of fasting, they are single-minded and repent and renew themselves. Śrāmaṇas (Śrāmaṇa, monastic practitioners) observe two hundred and fifty precepts and fast daily. These precepts are not to be heard by Upāsakas (Upāsaka, lay male devotees). Their demeanor and deportment are no different from the ancient rituals. They preach and recite scriptures all day and night, and do not participate in worldly affairs. Lao Tzu said, 'The appearance of great virtue follows only the Dao.' This is what he meant. Question: Why do you specifically call him 'Buddha'? What does 'Buddha' mean? Mouzi replied: 'Buddha' is an honorific title, just as the Three Sovereigns are called 'Divine' and the Five Emperors are called 'Sage'. The Buddha is the ancestor of morality and the origin of enlightenment. 'Buddha' means 'awakening'. The Buddha can be elusive and transformative, dividing his body and scattering his form, sometimes existing and sometimes not, able to be small and able to be large, able to be round and able to be square, able to be old and able to be young, able to be hidden and able to be manifest, treading on fire without burning, stepping on blades without being injured, being in filth without being defiled, being in misfortune without calamity. If he wants to walk, he can fly; if he sits, he can emit light. Therefore, he is called 'Buddha'.' Question: What is 'Dao'? What is 'Dao' like? Mouzi replied: 'Dao' means 'to guide', guiding people to the state of non-action (Wuwei). Pull it, there is nothing in front; guide it, there is nothing behind; lift it, there is nothing above; suppress it, there is nothing below; look at it, there is no shape; listen to it, there is no sound. The four boundaries are its outer perimeter, extremely vast; the fineness of a hair is its interior, extremely subtle. Therefore, it is called 'Dao'. Question: Confucius uses the Five Classics as the teachings of Daoism, which can be recited with folded hands and practiced in person. Now the Dao you speak of is empty and ethereal, one cannot see its meaning, nor point to its substance, why is that?
與聖人言異乎。牟子曰。不可以所習為重所希為輕。或於外類失於中情。立事不失道德。猶調絃不失宮商。天道法四時。人道法五常。老子曰。有物混成先天地生。可以為天下母。吾不知其名。強字之曰道。道之為物。居家可以事親。宰國可以治民。獨立可以治身。履而行之充乎天地。廢而不用消而不離。子不解之。何異之有乎。
問曰。夫至實不華。至辭不飾。言約而至者麗。事寡而達者明。故珠玉少而貴。瓦礫多而賤。聖人制七經之本。不過三萬言。眾事備焉。今佛經卷以萬計。言以億數。非一人力所能堪也。仆以為煩而不要矣。牟子曰。江海所以異於行潦者。以其深廣也。五嶽所以別於丘陵者。以其高大也。若高不絕山阜。跛羊凌其顛。深不絕涓流。孺子浴其淵。騏驥不處苑囿之中。吞舟之魚不游數仞之溪。剖三寸之蚌。求明月之珠。探枳棘之巢。求鳳皇之雛。必難獲也。何者小不能容大也。佛經前說億載之事。卻道萬世之要。太素未起。太始未生。乾坤肇興。其微不可握。其纖不可入。佛悉彌綸其廣大之外。剖折其窈妙之內。靡不紀之。故其經卷以萬計。言以億數。多多益具。眾眾益富。何不要之有。雖非一人所堪。譬若臨河飲水飽而自足。焉知其餘哉。
問曰。佛經眾多。欲得其要而棄其餘。
【現代漢語翻譯】 現代漢語譯本： 與聖人的言論不同嗎？牟子說：『不可以因為習慣的就看重，因為稀少的就輕視。有些人從外表上相似，卻失去了內在的真情。』立身行事不失去道德，就像調絃不失去宮商一樣。天道傚法四季，人道傚法五常。《老子》說：『有一樣東西混混沌沌，在天地產生之前就存在了，可以作為天下的母親。我不知道它的名字，勉強稱它為道。』道這種東西，在家可以用來侍奉父母，治理國家可以用來管理百姓，獨自一人可以用來修養自身。遵循它而行，充滿天地之間；廢棄它而不用，消失了卻不會離開。你不理解它，有什麼不同呢？ 有人問：『那最真實的東西不浮華，最精妙的言辭不加修飾。言語簡約而能表達深刻道理的就美妙，事情簡單而能通達事理的就明白。所以珍珠美玉少而珍貴，瓦片碎石多而低賤。聖人制定七經的根本，不過三萬字，各種事情都完備了。現在佛經卷帙以萬來計算，言語以億來計算，不是一個人力所能承受的。我認為是繁瑣而不重要。』牟子說：『江海之所以不同於小水溝，是因為它的深廣。五嶽之所以區別于小山丘，是因為它的高大。如果高山沒有超出小山丘，瘸腿的羊也能登上它的頂峰；深水沒有超出小水溝，小孩子也能在裡面洗澡。駿馬不生活在小花園裡，能吞船的大魚不游在幾丈深的小溪里。剖開三寸的蚌，想找到明月的珍珠；探尋枳樹和荊棘的巢穴，想找到鳳凰的幼雛，必定難以獲得。為什麼呢？因為小的不能容納大的。佛經前面講述億萬年的事情，後面闡述萬世的要義。太素未起，太始未生，乾坤開始形成，它的細微之處無法把握，它的精細之處無法進入。佛完全概括了它的廣大之外，剖析了它的深奧之內，沒有不記載的。所以它的經卷以萬來計算，言語以億來計算，多多就更加完備，眾多就更加豐富，有什麼不重要的呢？即使不是一個人所能承受的，就像到河邊喝水，喝飽了就自己滿足了，哪裡知道其餘的呢？』 有人問：『佛經眾多，想要得到它的要點而捨棄其餘的。』
【English Translation】 English version: Is it different from the words of the sages? Mouzi said, 'One should not value what is familiar and devalue what is rare. Some resemble outwardly but lose the inner truth.' Establishing oneself and acting without losing morality is like tuning strings without losing the musical notes. The way of Heaven follows the four seasons, and the way of man follows the five constant virtues. Laozi said, 'There is something chaotic and complete, existing before Heaven and Earth, which can be considered the mother of all things. I do not know its name, so I reluctantly call it the Dao.' The Dao is such that at home, it can be used to serve parents; in governing a country, it can be used to manage the people; alone, it can be used to cultivate oneself. Following it, one fills the space between Heaven and Earth; abandoning it, one disappears but does not depart. If you do not understand it, what difference is there?' Someone asked, 'That which is truly real is not flowery, and the most exquisite words are not adorned. Speech that is concise yet expresses profound truths is beautiful, and matters that are simple yet convey understanding are clear. Therefore, pearls and jade are few and precious, while tiles and gravel are many and cheap. The sages established the essence of the Seven Classics, which is no more than thirty thousand words, and all matters are complete. Now, the Buddhist scriptures are counted in tens of thousands of volumes, and the words are counted in hundreds of millions, which is beyond the capacity of one person to bear. I think it is cumbersome and unimportant.' Mouzi said, 'The reason why rivers and seas are different from small streams is because of their depth and breadth. The reason why the Five Sacred Mountains are different from hills is because of their height and greatness. If a high mountain does not exceed a hill, a lame sheep can climb to its peak; if deep water does not exceed a small stream, a child can bathe in it. A thoroughbred horse does not live in a small garden, and a fish that can swallow a boat does not swim in a stream several fathoms deep. To dissect a three-inch clam to find a pearl of the bright moon, or to explore the nest of thorny bushes to find a phoenix chick, is bound to be difficult to obtain. Why? Because the small cannot contain the large. The Buddhist scriptures first speak of events of hundreds of millions of years, and then expound the essentials of ten thousand ages. Before the Great Simplicity arose, before the Great Beginning was born, when Heaven and Earth began to form, its subtle aspects could not be grasped, and its delicate aspects could not be entered. The Buddha fully encompasses its vastness and dissects its profoundness, without omitting anything. Therefore, its scriptures are counted in tens of thousands of volumes, and the words are counted in hundreds of millions. The more there is, the more complete it becomes, and the more numerous, the richer it becomes. What is unimportant about it? Even if it is not something that one person can bear, it is like drinking water by the river; when one is full, one is satisfied, so how would one know the rest?' Someone asked, 'The Buddhist scriptures are numerous. I want to obtain their essence and discard the rest.'
直說其實而除其華。牟子曰否。夫日月俱明各有所照。二十八宿各有所主。百藥並生各有所愈。狐裘備寒絺𥿭御暑。舟輿異路俱致行旅。孔子不以五經之備。復作春秋孝經者。欲博道術恣人意耳。佛經雖多。其歸為一也。猶七典雖異其貴道德仁義亦一也。孝所以說多者。隨人行而與之。若子張子游。俱問一孝。而仲尼答之各異。攻其短也。何棄之有哉。
問曰。佛道至尊至大。堯舜周孔曷不修之乎。七經之中不見其辭。子既耽詩書悅禮樂。奚為復好佛道喜異術。豈能逾經傳美聖業哉。竊為吾子不取也。牟子曰。書不必孔丘之言。藥不必扁鵲之方。合義者從。愈病者良。君子博取眾善。以輔其身。子貢云。夫子何常師之有乎。堯事尹壽。舜事務成。且學呂望。丘學老聃。亦俱不見於七經也。四師雖聖。比之於佛。猶白鹿之與麒麟。燕鳥之與鳳凰也。堯舜周孔且猶學之。況佛身相好變化神力無方。焉能捨而不學乎。五經事義或有所闕。佛不見記。何足怪疑哉。
問曰。云佛有三十二相八十種好。何其異於人之甚也。殆富耳之語。非實之云也。牟子曰。諺云少所見多所怪。睹馲駝言馬腫背。堯眉八彩。舜目重瞳。皋陶烏喙。文王四乳。禹耳參漏。周公背僂。伏羲龍鼻。仲尼反宇。老子日角月玄鼻有雙柱。手把十
【現代漢語翻譯】 現代漢語譯本： 有人說應該直白地講述真理，去除那些華麗的辭藻。牟子說：不對。太陽和月亮都同樣明亮，但各有其照耀之處；二十八星宿各有其主管的星區；各種藥物一起生長，各有其治療的功效；狐裘可以抵禦寒冷，細葛布可以驅散暑熱；車和船行駛的道路不同，卻都能使旅客到達目的地。孔子不因為已經有了完備的五經，就又寫作《春秋》和《孝經》，是爲了使人們可以廣泛地學習道術，自由地表達自己的思想。佛經雖然很多，但其最終的歸宿都是一致的。就像七經雖然各不相同，但它們所尊崇的道德仁義也是一致的。佛經之所以說法很多，是因為要隨著不同人的根性而給予不同的教導。比如子張和子游，都問什麼是孝，但仲尼的回答卻各不相同，這是因為要針對他們的缺點來教導他們。為什麼要捨棄佛經呢？
有人問：佛道至尊至大，為什麼堯（古代聖賢帝王），舜（古代聖賢帝王），周公（周朝的奠基者），孔子（儒家創始人）不修習佛道呢？七經之中也沒有記載佛道。你既然沉迷於詩書，喜愛禮樂，為什麼又要喜歡佛道，愛好奇異的法術呢？難道能超過經書，美化聖人的事業嗎？我私下認為你的做法不可取。牟子說：書不一定非要是孔丘（孔子的名）所說，藥不一定非要是扁鵲（古代名醫）的藥方。符合道義的就應該聽從，能治好病的才是好藥。君子廣泛地學習各種善法，來輔助自身。子貢（孔子的弟子）說：我的老師有什麼固定的老師呢？堯向尹壽學習，舜向務成學習，並且還向呂望學習，孔丘向老聃（老子）學習，這些也都沒有記載在七經中啊。這四位老師雖然是聖人，但如果和佛相比，就像白鹿和麒麟，燕子和鳳凰一樣。堯、舜、周公、孔子尚且還要學習，更何況佛的身相美好，變化的神力不可思議，怎麼能捨棄而不學習呢？五經所記載的事義或許有所缺失，佛沒有被記載，又有什麼值得奇怪和懷疑的呢？
有人問：聽說佛有三十二相（佛所具有的三十二種殊勝的容貌和體態特徵），八十種好（佛身所具有的八十種細微而美好的特徵），這和普通人差別也太大了。這大概是誇大其詞的說法，不是真實的情況吧。牟子說：俗話說，少見多怪。看到駱駝就說馬背腫了。堯的眉毛有八種顏色，舜的眼睛是重瞳，皋陶的嘴像鳥喙，文王有四個乳房，禹的耳朵有三個孔，周公的背是彎的，伏羲有龍一樣的鼻子，仲尼的頭頂是反宇（中間低，四周高），老子額頭有日角，頭頂有月玄，鼻樑有雙柱，手上拿著十
【English Translation】 English version: Someone said that one should speak directly about the truth and remove the flowery language. Mouzi said: No. The sun and the moon are both bright, but each has its own place to shine; the twenty-eight constellations each have their own domain; various medicines grow together, each with its own healing effect; fox fur can resist the cold, and fine linen can dispel the heat; carriages and boats travel different roads, but both can bring travelers to their destinations. Confucius did not write the 'Spring and Autumn Annals' and the 'Classic of Filial Piety' because he already had the complete Five Classics, but to allow people to broadly learn the Dao and freely express their thoughts. Although there are many Buddhist scriptures, their ultimate destination is the same. Just as the Seven Classics are different, their reverence for morality, benevolence, and righteousness is also the same. The reason why Buddhist scriptures have so many teachings is to give different teachings according to the different natures of people. For example, Zizhang and Ziyou both asked what filial piety is, but Zhongni's answers were different, because he wanted to teach them according to their shortcomings. Why should we abandon the Buddhist scriptures?
Someone asked: The Buddha's way is the most supreme and greatest, why didn't Yao (ancient sage emperor), Shun (ancient sage emperor), the Duke of Zhou (founder of the Zhou Dynasty), and Confucius (founder of Confucianism) practice it? The Seven Classics do not mention it either. Since you are immersed in poetry and books, and love rituals and music, why do you like the Buddha's way and love strange arts? Can it surpass the classics and beautify the work of the sages? I privately think that your approach is not advisable. Mouzi said: Books do not necessarily have to be what Confucius (Confucius's name) said, and medicine does not necessarily have to be the prescription of Bian Que (ancient famous doctor). One should follow what is in accordance with righteousness, and good medicine is what can cure the disease. A gentleman broadly learns all kinds of good dharmas to assist himself. Zigong (Confucius's disciple) said: What fixed teacher does my teacher have? Yao learned from Yin Shou, Shun learned from Wu Cheng, and also learned from Lü Wang, and Confucius learned from Lao Dan (Laozi), but these are not recorded in the Seven Classics. Although these four teachers were sages, compared to the Buddha, they are like white deer and unicorns, swallows and phoenixes. Yao, Shun, the Duke of Zhou, and Confucius still had to learn, let alone the Buddha's beautiful appearance, the incredible power of transformation, how can one abandon it and not learn it? The events and meanings recorded in the Five Classics may be incomplete, and the Buddha is not recorded, so what is there to be surprised and doubted about?
Someone asked: I heard that the Buddha has thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor perfections of a Buddha's body), which is too different from ordinary people. This is probably an exaggeration, not the truth. Mouzi said: As the saying goes, 'Little knowledge causes great surprise.' Seeing a camel, one says the horse has a swollen back. Yao's eyebrows had eight colors, Shun's eyes had double pupils, Gao Yao's mouth was like a bird's beak, King Wen had four breasts, Yu's ears had three holes, the Duke of Zhou's back was bent, Fuxi had a dragon-like nose, Zhongni's head was concave (low in the middle and high around), Laozi had a sun horn on his forehead, a moon halo on his head, double pillars on his nose, and held ten
文足蹈二五。此非異於人乎。佛之相好奚足疑哉。
問曰。孝經言。身體髮膚受之父母。不敢毀傷。曾子臨沒。啟予手啟予足。今沙門剃頭。何其違聖人之語。不合孝子之道也。吾子常好論是非平曲直。而反善之乎。牟子曰。夫訕聖賢不仁。平不中不智也。不仁不智何以樹德。德將不樹頑嚚之儔也。論何容易乎。昔齊人乘舡渡江。其父墮水。其子攘臂捽頭。顛倒使水從口出。而父命得蘇。夫捽頭顛倒。不孝莫大。然以全父之身。若拱手修孝子之常。父命絕於水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。且孝經曰。先王有至德要道。而泰伯祝髮文身。自從吳越之俗。違于身體髮膚之義。然孔子稱之。其可謂至德矣。仲尼不以其祝髮毀之也。由是而觀。茍有大德。不拘於小。沙門捐家財棄妻子。不聽音視色。可謂讓之至也。何違聖語不合孝乎。豫讓吞炭漆身。聶政㓟面自刑。伯姬蹈火高行截容。君子以為勇而死義。不聞譏其自毀沒也。沙門剔除鬚髮。而比之於四人。不已遠乎。
問曰。夫福莫逾于繼嗣。不孝莫過於無後。沙門棄妻子捐財貨。或終身不娶。何其違福孝之行也。自苦而無奇。自極而無異矣。牟子曰。夫長左者必短右。大前者必狹后。孟公綽為趙魏老則優。不可以為滕薛大夫。妻子財物
【現代漢語翻譯】 現代漢語譯本 文身和足蹈是二五刑之一（古代的兩種刑罰，文身是在臉上刺字，足蹈是砍斷腳趾）。這難道不是和普通人不一樣了嗎？佛的相好光明，有什麼值得懷疑的呢？
有人問：『《孝經》上說，身體髮膚受之父母，不敢毀傷。曾子臨終時，還說：『啟予手，啟予足（讓我看看我的手，讓我看看我的腳，確保沒有損傷）。』現在沙門剃頭，這豈不是違背聖人的話，不符合孝子的道理嗎？你常常喜歡評論是非曲直，反而讚美這種行為嗎？』 牟子回答說：『詆譭聖賢是不仁，評論不公正是不智。不仁不智，怎麼能樹立德行呢？德行不能樹立，就會成為愚頑之輩。評論哪裡是容易的事呢？從前齊國人乘船渡江，他的父親掉進水裡。他的兒子揮舞手臂，抓住父親的頭髮，把他頭朝下，讓水從口裡吐出來，父親才得以活命。抓住頭髮，頭朝下，這是最大的不孝。然而，這樣做了才能保全父親的性命。如果拱手站著，遵守孝子的常規，父親的性命就斷送在水裡了。孔子說：『可以和他一起遵循正道，但不能和他一起權變。』這就是所說的根據時宜而採取措施。而且，《孝經》上說，先王有最高的德行和重要的道理，而泰伯剪短頭髮，在身上刺花紋，順從吳越的風俗，違背了身體髮膚的意義。然而孔子稱讚他，認為他可以稱得上具有最高的德行。仲尼沒有因為他剪短頭髮而詆譭他。由此看來，如果具有大的德行，就不必拘泥於小的方面。沙門捨棄家財，拋棄妻子兒女，不聽音樂，不看美色，可以說是謙讓到了極點。怎麼能說他們違背聖人的話，不符合孝道呢？豫讓吞炭，用漆涂身；聶政割面，自我施刑；伯姬蹈火，高行截容。君子認為他們是勇敢而為道義而死。沒有聽說有人譏諷他們自毀身體。沙門剃除鬚髮，而將他們與這四個人相比，不是相差很遠嗎？』
有人問：『福分沒有超過有後代的，不孝沒有超過沒有後代的。沙門拋棄妻子兒女，捨棄財物，或者終身不娶，這豈不是違背了求福和孝道的行為嗎？自我折磨卻沒有奇特之處，自我窮盡卻沒有與衆不同之處。』 牟子回答說：『長於左邊的必然短於右邊，大步向前必然狹窄於後方。孟公綽做趙國、魏國的老臣就很優秀，卻不能做滕國、薛國的大夫。妻子、財物……』
【English Translation】 English version 'Wen zu dao er wu.' (文足蹈二五: Wen refers to tattooing the face as a form of punishment, zu dao refers to cutting off the toes, both were ancient forms of punishment). Is this not different from ordinary people? What is there to doubt about the Buddha's auspicious marks and radiance?
Someone asked: 'The Classic of Filial Piety says, 'Our body, hair, and skin are received from our parents; we dare not injure or wound them.' When Zengzi (曾子, a disciple of Confucius) was dying, he said, 'Examine my hands, examine my feet.' Now, the shramanas (沙門, Buddhist monks) shave their heads. How does this not violate the words of the sages and not accord with the way of a filial son? You often like to discuss right and wrong, fairness and crookedness, but instead, you praise this?' Mouzi (牟子, the author of the text) replied: 'To slander sages and worthies is unkind; to judge unfairly is unwise. Without kindness and wisdom, how can one establish virtue? If virtue cannot be established, one will become like the stubborn and foolish. How can judgment be easy? Once, a man from Qi (齊, an ancient state in China) was crossing a river in a boat, and his father fell into the water. His son waved his arms, grabbed his father's hair, turned him upside down, and made the water come out of his mouth, and his father's life was saved. Grabbing his hair and turning him upside down is the greatest form of unfilial conduct. However, in doing so, he preserved his father's life. If he had stood by with folded hands, observing the usual conduct of a filial son, his father's life would have been lost in the water. Confucius (孔子) said, 'One can follow the right path with him, but one cannot make expedient changes with him.' This is what is meant by acting according to the circumstances. Moreover, the Classic of Filial Piety says that the former kings had the highest virtue and essential principles, but Taibo (泰伯, an uncle of King Wen of Zhou) cut his hair short and tattooed his body, following the customs of Wu (吳) and Yue (越), violating the meaning of 'body, hair, and skin.' Yet Confucius praised him, considering him to possess the highest virtue. Zhongni (仲尼, another name for Confucius) did not criticize him for cutting his hair short. From this, it can be seen that if one has great virtue, one need not be bound by small matters. The shramanas renounce family wealth and abandon wives and children, not listening to music or looking at beautiful sights, which can be said to be the ultimate in renunciation. How can it be said that they violate the words of the sages and do not accord with filial piety? Yu Rang (豫讓, an assassin) swallowed charcoal and painted his body with lacquer; Nie Zheng (聶政, an assassin) cut off his face and inflicted self-punishment; Bo Ji (伯姬, a woman known for her virtue) stepped into fire and Gao Xing (高行) cut off her face. Gentlemen considered them brave and willing to die for righteousness. No one has heard of them being criticized for destroying themselves. The shramanas shave their beards and hair, and to compare them to these four people is not that far off?'
Someone asked: 'There is no greater blessing than having descendants, and no greater unfilial act than having no posterity. The shramanas abandon wives and children, renounce wealth and possessions, or never marry in their entire lives. How does this not violate the practice of seeking blessings and filial piety? They inflict suffering on themselves without anything extraordinary, and exhaust themselves without anything different.' Mouzi replied: 'What is long on the left must be short on the right; what is large in front must be narrow in the back. Meng Gongchuo (孟公綽, a minister) was excellent as an elder statesman for Zhao (趙) and Wei (魏), but he could not be a minister for Teng (滕) and Xue (薛). Wives, children, and wealth...'
世之餘也。清躬無為道之妙也。老子曰。名與身孰親。身與貨孰多。又曰。觀三代之遺風。覽乎儒墨之道術。誦詩書修禮節。崇仁義視清潔。鄉人傳業名譽洋溢。此中士所施行。恬惔者所不恤。故前有隨珠。後有虓虎。見之走而不敢取何也。先其命而後其利也。許由棲巢木。夷齊餓首陽。舜孔稱其賢曰。求仁得仁者也。不聞譏其無後無貨也。沙門修道德。以易游世之樂。反淑賢。以背妻子之歡。是不為奇。孰與為奇。是不為異。孰與為異哉。
問曰。黃帝垂衣裳制服飾。箕子陳洪範貌為五事首。孔子作孝經服為三德始。又曰。正其衣冠尊其瞻視。原憲雖貧不離華冠。子路遇難不忘結纓。今沙門剃頭髮披赤布。見人無跪起之禮儀。無盤旋之容止。何其違貌服之制。乖搢紳之飾也。牟子曰。老子云。上德不德是以有德。下德不失德是以無德。三皇之時食肉衣皮。巢居穴處以崇質樸。豈復須章甫之冠曲裘之飾哉。然其人稱有德而敦厖允信而無為。沙門之行有似之矣。
或曰。如子之言。則黃帝堯舜周孔之儔。棄而不足法也。牟子曰。夫見博則不迷。聽聰則不惑。堯舜周孔修世事也。佛與老子無為志也。仲尼棲棲七十餘國。許由聞禪洗耳于淵。君子之道。或出或處。或默或語。不溢其情不淫其性。故其道為貴在乎
所用。何棄之有乎。
問曰。佛道言。人死當復更生。仆不信此之審也。牟子曰。人臨死。其家上屋呼之。死已復呼。誰或曰呼其魂魄。牟子曰。神還則生。不還神何之呼。曰成鬼神。牟子曰是也。魂神固不滅矣。但身自朽爛耳。身譬如五穀之根葉。魂神如五穀之種實。根葉生必當死。種實豈有終已。得道身滅耳。老子曰。吾所以有大患。以吾有身也。若吾無身吾有何患。又曰。功遂身退天之道也。或曰。為道亦死。不為亦死。有何異乎。牟子曰。所謂無一日之善。而問終身之譽者也。有道雖死神歸福堂。為惡既死神當其殃。愚夫闇于成事。賢智豫于未萌。道與不道如金比草。善之與福如白方黑。焉得不異。而言何異乎。
問曰。孔子云。未能事人焉能事鬼。未知生焉知死。此聖人之所絕也。今佛家輒說生死之事鬼神之務。此殆非聖哲之語也。夫履道者。當虛無惔怕歸志質樸。何為乃道生死以亂志說鬼神之餘事乎。牟子曰。若子之言。所謂見外未識內者也。孔子疾子路不問本末以此抑之耳。孝經曰。為之宗廟以鬼享之。春秋祭祀以時思之。又曰。生事愛敬。死事哀慼。豈不教人事鬼神知生死哉。周公為武王請命曰。旦多才多藝能事鬼神。夫何為也。佛經所說生死之趣。非此類乎。老子曰。知其子復守其母
。沒身不殆。又曰。用其光復其明。無遺身殃。此道生死之所趣。吉兇之所住。至道之要實貴寂寞。佛家豈好言乎。來問不得不對耳。鐘鼓豈有自鳴者。捊加而有聲矣。
問曰。孔子曰。夷狄之有君。不如諸夏之亡也。孟子譏陳相。更學許行之術曰。吾聞用夏變夷。未聞用夷變夏者也。吾子弱冠學堯舜周孔之道。而今舍之。更學夷狄之術。不已惑乎。牟子曰。此吾未解大道時之餘語耳。若子可謂見禮制之華。而闇道德之實。窺炬燭之明。未睹天庭之日也。孔子所言矯世法矣。孟軻所云疾專一耳。昔孔子欲居九夷曰。君子居之何陋之有。及仲尼不容於魯衛。孟軻不用於齊梁。豈復仕于夷狄乎。禹出西羌而聖哲。瞽叟生舜而頑嚚。由余產狄國而霸秦。管蔡自河洛而流言。傳曰。北辰之星。在天之中。在人之北。以此觀之。漢地未必為天中也。佛經所說。上下週極含血之類物皆屬佛焉。是以吾復尊而學之。何為當舍堯舜周孔之道。金玉不相傷。隨碧不相妨。謂人為惑時自惑乎。
問曰。蓋以父之財乞路人。不可謂惠。二親尚存殺己代人。不可謂仁。今佛經云。太子須大拿。以父之財施與遠人。國之寶象以賜怨家。妻子自與他人。不敬其親。而敬他人者。謂之悖禮。不愛其親。而愛他人者。謂之悖德。須大拿不孝
【現代漢語翻譯】 現代漢語譯本：
自身消亡而道不衰敗。又說：『運用它的光芒，恢復它的光明，沒有留下自身的災禍。』這道是生死所歸向的地方，吉兇所停留的地方。至道的要旨實在於清靜寂寞。佛家難道喜歡多說話嗎？有人來問，不得不回答罷了。鐘鼓難道會自己鳴響嗎？敲擊它才會有聲音啊。
有人問：孔子說：『即使是夷狄有君主，也比不上諸夏沒有君主。』孟子譏諷陳相，改學許行之術，說：『我聽說用夏文化改變夷狄，沒聽說用夷狄文化改變夏文化的。』您年輕時學習堯舜周孔之道，現在卻拋棄它，改學夷狄的法術，不是太迷惑了嗎？牟子說：這不過是我未理解大道時說的多餘的話罷了。您可以說是隻看到禮制的華麗外表，而沒看到道德的實質；只看到火炬蠟燭的光亮，而沒看到天空中的太陽啊。孔子所說的是爲了匡正世俗的法度，孟軻所說的是爲了斥責思想的偏執。過去孔子想居住在九夷，說：『君子居住在那裡，有什麼簡陋的呢？』等到孔子不被魯國和衛國所容納，孟軻不被齊國和梁國所任用，難道還會去夷狄那裡做官嗎？禹從西羌出生卻成為聖哲，瞽叟生下舜卻是個愚頑之人。由余出生在狄國卻能稱霸秦國，管叔和蔡叔從河洛地區卻散佈流言。古書上說：『北辰星，在天的中央，在人的北方。』由此看來，漢地未必是天下的中央啊。佛經上說，上下四方，所有有血氣的生物都屬於佛。因此我才又尊重它而學習它。為什麼要拋棄堯舜周孔之道呢？金和玉不會互相傷害，隨侯珠和和氏璧不會互相妨礙。說我迷惑，其實是您自己迷惑吧。
有人問：用父親的財產施捨給路人，不能說是恩惠；父母還健在，卻犧牲自己代替別人，不能說是仁義。現在佛經上說，太子Sudāna (須大拿，菩薩名)用父親的財產施捨給遠方的人，把國家的寶象贈送給仇人，把妻子兒女也送給別人。不尊敬自己的父母，卻尊敬別人，這叫做違背禮法；不愛自己的父母，卻愛別人，這叫做違背道德。Sudāna (須大拿)是不孝啊。
【English Translation】 English version:
The body may perish, but the Dao does not decline. It is also said: 'Use its light to restore its brightness, leaving no calamity to the body.' This Dao is where life and death tend, and where good and bad reside. The essence of the ultimate Dao truly values tranquility and solitude. Do Buddhists enjoy speaking so much? It is only because someone asks that I must answer. Do bells and drums ring on their own? They only make sound when struck.
Someone asked: Confucius said, 'Even if the Yi and Di barbarians have rulers, it is not as good as the various Xia states without a ruler.' Mencius criticized Chen Xiang for changing his studies to the teachings of Xu Xing, saying, 'I have heard of using Xia culture to transform the Yi, but I have never heard of using Yi culture to transform Xia.' You studied the ways of Yao, Shun, Zhou, and Confucius in your youth, but now you abandon them to study the arts of the barbarians. Are you not confused? Mu Zi said: These are just leftover words from when I had not yet understood the Great Dao. You can be said to see only the splendor of ritual and law, but not the substance of morality; to see only the light of torches and candles, but not the sun in the heavenly court. What Confucius said was to correct the ways of the world, and what Mencius said was to rebuke single-mindedness. In the past, Confucius wanted to live among the Nine Yi, saying, 'If a gentleman lives there, what is there to be ashamed of?' When Confucius was not accepted in Lu and Wei, and Mencius was not employed in Qi and Liang, would they have gone to serve among the barbarians? Yu was born in the Western Qiang but became a sage, and Gu Sou gave birth to Shun but was a stubborn and foolish man. You Yu was born in the Di state but became a hegemon in Qin, and Guan Shu and Cai Shu spread rumors from the He and Luo regions. It is said in the classics: 'The North Star is in the center of the sky and to the north of people.' From this perspective, the Han lands are not necessarily the center of the world. The Buddhist scriptures say that all creatures with blood, above and below, in all directions, belong to the Buddha. Therefore, I respect and study it. Why should I abandon the ways of Yao, Shun, Zhou, and Confucius? Gold and jade do not harm each other, and the Sui Hou pearl and the He Shi jade do not interfere with each other. You call me confused, but it is you who are confused.
Someone asked: Giving away one's father's wealth to strangers cannot be called benevolence; sacrificing oneself for others while one's parents are still alive cannot be called righteousness. Now the Buddhist scriptures say that Prince Sudāna (須大拿, a Bodhisattva) gave away his father's wealth to distant people, gave the kingdom's precious elephant to enemies, and even gave away his wife and children to others. To not respect one's parents but to respect others is called violating propriety; to not love one's parents but to love others is called violating morality. Sudāna (須大拿) is unfilial.
不仁。而佛家尊之。豈不異哉。牟子曰。五經之義立嫡以長。大王見昌之志。轉季為嫡。遂成周業。以致太平。娶妻之義必告父母。舜不告而娶以成大倫。貞士須聘請。賢臣待徴召。伊尹負鼎干湯。甯戚叩角要齊。湯以致王。齊以之霸。禮男女不親授。嫂溺則授之以手。權其急也。茍見其大。不拘於小。大人豈拘常也。須大拿睹世之無常財貨非己寶故。恣意佈施以成大道。父國受其祚。怨家不得入。至於成佛。父母兄弟皆得度世。是不為孝。是不為仁。孰為仁孝哉。
問曰。佛道重無為樂施與持戒兢兢如臨深淵者。今沙門耽好酒漿。或畜妻子。取賤賣貴。專行詐紿。此乃世之大偽。而佛道謂之無為耶。
牟子曰。工輸能與人斧斤繩墨。而不能使人功。聖人能授人道。不能使人履而行之也。皋陶能罪盜人。不能使貪夫為夷齊。五刑能誅無狀。不能使惡子為曾閔。堯不能化丹朱。周公不能訓管蔡。豈唐教之不著。周道之不備哉。然無如惡人何也。譬之世人學通七經。而迷於財色。可謂六藝之邪淫乎。河伯雖神。不溺陸地人。飄風雖疾。不能使湛水揚塵。當患人不能行。豈可謂佛道有惡乎。
問曰。孔子稱。奢則不遜儉則固。與其不遜也寧固。叔孫曰。儉者德之恭。侈者惡之大也。今佛家以空財佈施。為
【現代漢語翻譯】 現代漢語譯本： 不仁義。而佛家卻推崇它，這難道不奇怪嗎？牟子說，五經的義理是立嫡以長，周太王看到姬昌的志向，將原本是庶子的姬歷立為嫡子，最終成就了周朝的基業，以至於天下太平。娶妻的禮儀必須稟告父母，舜沒有稟告父母就娶妻，是爲了成就更大的倫理。貞潔的士人需要聘請，賢能的臣子等待徵召。伊尹揹著鼎去幹謁商湯，甯戚敲著牛角向齊桓公求官。商湯因此成就了王業，齊桓公因此稱霸諸侯。禮法規定男女之間不親手遞東西，嫂子溺水了卻要用手去拉她，這是權衡事情的緊急程度。只要看到大的方面，就不拘泥於小的方面，大丈夫哪裡會拘泥於常規呢？須大拿（Sudāna，指須達拿太子，即釋迦牟尼佛的前世之一）看到了世事的無常，認為財物並非自己的珍寶，所以隨意佈施，以成就大道。父親和國家都蒙受他的福澤，仇家也不能加害。等到他成佛的時候，父母兄弟都能得到超度。這難道不是孝順，不是仁義嗎？還有誰能比他更仁義孝順呢？ 問：佛道重視無為，喜好施捨，持戒謹慎，如臨深淵。現在沙門卻沉迷於酒，有的還娶妻生子，低價買進高價賣出，專門行騙。這才是世上最大的虛偽，而佛道卻說這是無為嗎？ 牟子說：工匠能給人斧頭、曲尺和墨線，卻不能讓人人都做出好的工作；聖人能教給人道理，卻不能讓人人都身體力行。皋陶能懲罰盜賊，卻不能讓貪婪的人變成伯夷、叔齊。五刑能誅殺不法之徒，卻不能讓惡劣的兒子變成曾參、閔子騫。堯不能感化丹朱，周公不能教訓管叔、蔡叔。難道是唐堯的教化不夠顯著，周公的制度不夠完備嗎？然而對惡人又能怎麼樣呢？好比世人學通了七經，卻沉迷於財色，能說是六藝導致了邪淫嗎？河伯雖然是神，卻不能淹沒陸地上的人；狂風雖然猛烈，卻不能讓靜止的水揚起塵土。應該擔心的是人不能身體力行，怎麼能說佛道有什麼罪惡呢？ 問：孔子說：『奢侈就會驕橫，節儉就會寒酸。與其驕橫，寧可寒酸。』叔孫說：『節儉是德行的恭敬，奢侈是罪惡的根源。』現在佛家卻用空無的財物來佈施，認為
【English Translation】 English version: It is unbenevolent. Yet the Buddhist school reveres it. Isn't that strange? Mouzi said, 'The meaning of the Five Classics is to establish the eldest son of the legal wife as the heir. King Tai saw Chang's ambition and made Ji Li, who was originally a son of a concubine, the heir, eventually establishing the Zhou dynasty and bringing peace to the world. The proper way to marry a wife is to inform one's parents. Shun married without informing his parents in order to fulfill a greater moral principle. Virtuous scholars require invitations, and capable ministers await summons. Yi Yin carried a cauldron to seek an audience with Tang, and Ning Qi knocked on the horn of an ox to seek office from Duke Huan of Qi. Tang achieved kingship because of this, and Duke Huan of Qi became a hegemon. Ritual dictates that men and women should not hand things to each other directly, but if a sister-in-law is drowning, one should extend a hand to save her, weighing the urgency of the situation. If one sees the bigger picture, one should not be bound by small details. How can a great man be constrained by convention? Sudāna (Sudāna, referring to Prince Sudāna, one of the previous lives of Sakyamuni Buddha) saw the impermanence of the world and considered wealth not to be his treasure, so he gave freely to achieve the great path. His father and country benefited from his blessings, and his enemies could not harm him. When he becomes a Buddha, his parents and siblings can all be liberated. Is this not filial piety, is this not benevolence? Who is more benevolent and filial than him?' Question: 'The Buddhist path values non-action, enjoys giving, and upholds precepts with caution, as if facing a deep abyss. Now, the Shramanas indulge in wine, some even marry and have children, buying cheap and selling dear, engaging in fraud. This is the greatest hypocrisy in the world, yet the Buddhist path calls this non-action?' Mouzi said: 'A craftsman can give people axes, squares, and ink lines, but cannot make everyone produce good work; a sage can teach people the Way, but cannot make everyone practice it. Gao Yao could punish thieves, but could not make greedy people become Boyi and Shuqi. The five punishments can execute the lawless, but cannot make wicked sons become Zeng Shen and Min Ziqian. Yao could not transform Danzhu, and the Duke of Zhou could not teach Guan Shu and Cai Shu. Is it that Yao's teachings were not prominent enough, or that the Duke of Zhou's system was not complete enough? Yet what can be done about evil people? It is like a person who has mastered the Seven Classics but is obsessed with wealth and lust; can it be said that the Six Arts led to lewdness? Although the River God is divine, he cannot drown people on land; although the wind is strong, it cannot make still water raise dust. What should be worried about is that people cannot practice what they preach; how can it be said that the Buddhist path has any evil?' Question: 'Confucius said, 'Extravagance leads to arrogance, and frugality leads to meanness. Rather than being arrogant, it is better to be mean.' Shusun said, 'Frugality is the respect of virtue, and extravagance is the root of evil.' Now the Buddhist school uses empty wealth to give alms, considering
名盡貨與人為貴。豈有福哉。
牟子曰。彼一時也。此一時也。仲尼之言。疾奢而無禮。叔孫之論。刺公之刻楹。非禁佈施也。舜耕歷山。恩不及州里。太公屠牛。惠不逮妻子。及其見用。恩流八荒惠施四海。饒財多貨貴其能與貧困屢空貴其履道。許由不貪四海。伯夷不甘其國。虞卿捐萬戶之封。救窮人之急。各其志也。僖負䩭以壺餐之惠。全其所居之間。宣孟以一飯之故。活其不訾之軀。陰施出于不意。陽報皎如白日。況傾家財發善意。其功德巍巍如嵩泰。悠悠如江海矣。懷善者應之以祚。收惡者報之以殃。未有種稻而得麥。作禍而獲福者乎。
問曰。夫事莫過於誠。說莫過於實。老子除華飾之辭。崇質䃼之語。佛經說不指其事。徒廣取譬喻。譬喻非道之要。合異為同非事之妙。雖辭多語博。猶玉屑一車不以為寶矣。牟子曰。事嘗共見者。可說以實。一人見一人不見者。難與誠言也。昔人未見麟。問嘗見者麟何類乎。見者曰。麟如麟也。問者曰。若吾嘗見麟。則不問子矣。而云麟如麟寧可解哉。見者曰。麟麇身牛尾鹿蹄馬背。問者虛解。孔子曰。人不知而不慍。不亦君子乎。老子云。天地之間其猶橐籥乎。又曰。譬道于天下。猶川穀與江海豈復華飾乎。論語曰。為政以德譬如北辰。引天以比人也。子夏
【現代漢語翻譯】 現代漢語譯本： 問：把所有的財富都分給別人，這樣做難道會有福報嗎？
牟子回答說：那是一種情況，這又是另一種情況。孔子批評奢侈而無禮，叔孫批評魯宣公在柱子上雕刻花紋，但他們並不是禁止佈施。舜在歷山耕種時，恩惠還不能普及到州里；姜太公宰牛時，恩惠還不能普及到妻子兒女。等到他們被任用時，恩惠流遍天下，恩澤施於四海。擁有很多財富，可貴的是能夠給予別人；貧困多次空乏，可貴的是能夠遵循正道。許由不貪戀天下的財富，伯夷不願繼承諸侯的爵位。虞卿放棄萬戶的封地，救濟窮人的急難。每個人都有自己的志向。僖負𬬭用一壺飯的恩惠，保全了他所居住的地方；宣孟因為一頓飯的緣故，挽救了他無法估量的生命。暗中的施捨出於意料之外，陽間的報答像白日一樣光明。更何況傾盡家財，發出善良的意願，他的功德巍峨如嵩山、泰山，悠長如長江、大海啊！心懷善良的人，會得到福祚的迴應；收集罪惡的人，會得到災殃的報應。沒有種稻子而收穫麥子的，也沒有作惡而獲得幸福的。
問：事情沒有比真誠更重要的，言論沒有比真實更重要的。老子去除華麗的辭藻，推崇質樸實在的語言。佛經說話不直接指出事情，只是廣泛地採取譬喻。譬喻不是道的要領，把不同的事物合在一起說成相同也不是事情的精妙之處。即使言辭很多，話語很廣博，也像一車玉屑一樣，不值得看作是寶物啊！
牟子回答說：事情曾經一起見過的，可以用真實來說明；一個人見過，一個人沒見過的，難以用真誠來說明。過去有人沒見過麒麟（一種中國古代神獸），問曾經見過的人麒麟像什麼。見過的人說：『麒麟像麒麟。』問的人說：『如果我曾經見過麒麟，就不會問你了。』而說『麒麟像麒麟』，怎麼能理解呢？見過的人說：『麒麟是麇的身子、牛的尾巴、鹿的蹄子、馬的背。』問的人這才明白。孔子說：『別人不瞭解我，我卻不惱怒，不也是君子嗎？』老子說：『天地之間，不正像一個風箱嗎？』又說：『把道比喻于天下，就像河川山谷之於長江大海。』難道還用華麗的辭藻嗎？《論語》說：『用道德來治理國家，就像北極星一樣。』這是引用天上的星辰來比喻人啊。子夏
【English Translation】 English version: Question: Is there any blessing in giving away all one's wealth to others?
Mouzi replied: 'That was one situation, this is another. Confucius criticized extravagance and lack of propriety, and Shusun criticized Duke Xuan of Lu for carving patterns on pillars, but they were not prohibiting giving. When Shun cultivated the land at Mount Li, his kindness did not extend to the states and villages; when Taigong slaughtered cattle, his kindness did not reach his wife and children. When they were employed, their kindness flowed throughout the world and benefited the four seas. Having much wealth, it is valuable to be able to give to others; being poor and empty repeatedly, it is valuable to follow the right path. Xu You did not covet the wealth of the world, and Boyi was unwilling to inherit the title of a feudal lord. Yu Qing gave up the fief of ten thousand households to relieve the urgent needs of the poor. Everyone has their own aspirations. Xi Fu Ji used the kindness of a pot of food to preserve the place where he lived; Xuan Meng saved his invaluable life because of a meal. Secret giving comes unexpectedly, and the reward in the world is as bright as the white sun. Moreover, if one gives away all his wealth and issues good intentions, his merits will be as majestic as Mount Song and Mount Tai, and as long as the Yangtze River and the sea! Those who cherish goodness will be rewarded with blessings; those who collect evil will be repaid with disasters. There is no one who sows rice and harvests wheat, nor one who does evil and obtains happiness.'
Question: 'Nothing is more important than sincerity, and nothing is more important than truthfulness. Laozi removed flowery rhetoric and advocated simple and substantial language. The Buddhist scriptures do not directly point out things, but widely adopt metaphors. Metaphors are not the essence of the Dao, and putting different things together as the same is not the subtlety of things. Even if the words are many and the language is broad, it is like a cart of jade powder, not worth regarding as a treasure!'
Mouzi replied: 'Things that have been seen together can be explained with truth; things that one person has seen and another has not seen are difficult to explain with sincerity. In the past, someone had never seen a Qilin (a mythical Chinese creature) and asked someone who had seen it what a Qilin looked like. The person who had seen it said, 'A Qilin looks like a Qilin.' The person who asked said, 'If I had ever seen a Qilin, I wouldn't be asking you.' How can it be understood by saying 'A Qilin looks like a Qilin?' The person who had seen it said, 'A Qilin has the body of a deer, the tail of an ox, the hooves of a deer, and the back of a horse.' The person who asked then understood. Confucius said, 'Is it not a gentleman who is not angry when others do not understand him?' Laozi said, 'Is not the space between heaven and earth like a bellows?' He also said, 'Comparing the Dao to the world is like rivers and valleys to the Yangtze River and the sea.' Is there still a need for flowery rhetoric? The Analects say, 'Governing with virtue is like the North Star.' This is using the stars in the sky to compare to people. Zixia
曰。譬諸草木區以別矣。詩之三百。牽物合類。自諸子讖緯聖人秘要。莫不引譬取喻。子獨惡佛說經牽譬喻耶。
問曰。人之處世。莫不好富貴而惡貧賤。樂歡逸而憚勞倦。黃帝養性。以五肴為上。孔子云。食不厭精鲙不厭細。今沙門被赤布。日一食。閉六情。自畢於世。若茲何聊之有。牟子云。富與貴是人所欲。不以其道得之不處也。貧與賤是人之所惡。不以其道得之不去也。老子曰。五色令人目盲。五音令人耳聾。五味令人口爽。馳騁田獵令人心發狂。難得之貨令人行妨。聖人為腹不為目。此言豈虛哉。柳下惠不以三公之位易其行。段干木不以其身易魏文之富。許由巢父棲木而居。自謂安於帝宇。夷齊餓于首陽。自謂飽于文武。蓋各得其志而已。何不聊之有乎。
問曰。若佛經深妙靡麗。子胡不談之於朝廷。論之於君父。修之於閨門。接之於朋友。何復學經傳讀諸子乎。
牟子曰。未達其源。而問其流也。夫陳俎豆于壘門。建旍旗于朝堂。衣狐裘以當[廿/(麩-夫+生)]賓。被絺𥿭以御黃鐘。非不麗也。乖其處非其時也。故持孔子之術。入商鞅之門。赍孟軻之說。詣蘇張之庭。功無分寸。過有丈尺矣。老子曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大而笑之。吾懼大笑故不為談
【現代漢語翻譯】 現代漢語譯本：
他說：『這好比區分草木，各有類別。』《詩經》三百篇，牽引事物，歸納同類。從諸子百家的讖緯之書到聖人的秘密要訣，沒有不引用比喻來闡述的。你為什麼唯獨厭惡佛經說法時使用比喻呢？ 有人問：『人活在世上，沒有不好富貴而厭惡貧賤的，沒有不樂於安逸而害怕勞累的。黃帝養生，以五種美味佳餚為上品。孔子說：『糧食越精細越好，肉切得越細越好。』如今沙門身穿粗布衣，每天只吃一頓飯，封閉六根，終身如此。這樣活著有什麼樂趣呢？』牟子說：『富貴是人人都想要的，但不用正當的方法得到，君子不接受。貧賤是人人都厭惡的，但不用正當的方法擺脫，君子不逃避。』老子說：『五色使人眼盲，五音使人耳聾，五味使人口傷，縱情馳騁打獵使人心發狂，稀有的貨物使人行為不端。』聖人爲了滿足肚子而不是眼睛。這些話難道是虛假的嗎？柳下惠不因為三公的高位改變自己的行為，段干木不因為自身而羨慕魏文侯的富有。許由、巢父在樹上築巢居住，自認為比住在帝王的宮殿里還安逸。伯夷、叔齊餓死在首陽山，自認為比享受文王、武王的俸祿還飽足。他們各自實現了自己的志向罷了，有什麼不快樂的呢？』 有人問：『如果佛經深奧微妙、華麗無比，你為什麼不在朝廷上談論它，不在君父面前闡述它，不在閨房中修行它，不在朋友間傳播它，反而還要學習儒家經典，閱讀諸子百家的著作呢？』 牟子說：『這是還沒有了解源頭，就問到支流了。』把陳列祭品的器具擺放在簡陋的房屋前，在朝堂上樹立旗幟，穿著狐皮裘去招待地位低下的賓客，穿著粗麻布衣服去演奏黃鐘大呂，不是不華麗，而是不合時宜，地點不對。所以，拿著孔子的學說，進入商鞅的門庭；帶著孟軻的理論，去拜訪蘇秦、張儀的住所，一點功勞都沒有，過失卻有一丈多長了。老子說：『上士聽了道，勤奮地去實行；中士聽了道，好像記得又好像忘記；下士聽了道，就大聲嘲笑。』我害怕被他們嘲笑，所以不（輕易）談論。
【English Translation】 English version:
He said, 'It is like distinguishing grasses and trees, each with its own category.' The three hundred poems of the 'Classic of Poetry' draw upon things and classify them together. From the apocryphal texts and prophecies of the various philosophers to the secret essentials of the sages, none do not use analogies and metaphors to explain. Why do you alone dislike the Buddha's use of analogies in explaining the scriptures?' Someone asked, 'People in the world all desire wealth and nobility and dislike poverty and lowliness; they enjoy leisure and fear toil. Huangdi's way of nourishing life considered the five delicacies as the highest. Confucius said, 'One should not tire of fine rice, nor of finely cut meat.' Now, the Shramanas wear coarse cloth, eat only one meal a day, close off the six senses, and spend their lives in this way. What pleasure is there in such a life?' Mouzi said, 'Wealth and nobility are what people desire, but a gentleman does not accept them if they are not obtained through the proper way. Poverty and lowliness are what people dislike, but a gentleman does not avoid them if they cannot be escaped through the proper way.' Laozi said, 'The five colors blind the eye, the five tones deafen the ear, the five flavors spoil the palate, galloping and hunting drive the mind mad, and rare goods lead to improper behavior.' The sage cares for the belly, not the eye. Are these words false? Liuxia Hui did not exchange his conduct for the position of the three highest ministers; Duan Ganmu did not exchange his person for the wealth of Marquis Wen of Wei. Xu You and Chao Fu lived in nests built in trees, considering themselves more at ease than living in the emperor's palace. Boyi and Shuqi starved to death on Shouyang Mountain, considering themselves more satisfied than enjoying the emoluments of King Wen and King Wu. They each achieved their own aspirations, so what is there to be unhappy about?' Someone asked, 'If the Buddhist scriptures are profound, subtle, and magnificent, why do you not discuss them in the court, expound them before the ruler and father, cultivate them in the boudoir, and share them with friends? Why do you still study Confucian classics and read the works of the various philosophers?' Mouzi said, 'This is asking about the branches without understanding the source.' To display sacrificial vessels before a humble house, to erect banners in the court, to wear fox-fur robes to receive lowly guests, to play the Yellow Bell with coarse linen clothing, is not that they are not magnificent, but that they are inappropriate for the time and place. Therefore, to take the methods of Confucius and enter the gate of Shang Yang; to bring the theories of Mencius and visit the residences of Su Qin and Zhang Yi, would yield no merit but would result in great fault. Laozi said, 'When the superior man hears of the Dao, he diligently practices it; when the average man hears of the Dao, he seems to remember it and then forget it; when the inferior man hears of the Dao, he laughs loudly at it.' I fear being laughed at, so I do not (easily) discuss it.'
也。渴不必待江河。而飲井泉之水何所不飽。是以復治經傳耳。
問曰。漢地始聞佛道。其所從出耶。牟子曰。昔孝明皇帝。夢見神人。身有日光飛在殿前。欣然悅之。明日博問群臣。此為何神。有通人傅毅曰。臣聞天竺有得道者號曰佛。飛行虛空。身有日光。殆將其神也。於是上寤。遣中郎蔡愔羽林郎中秦景博士弟子王遵等十八人。于大月支。寫佛經四十二章。藏在蘭臺石室第十四間。時于洛陽城西雍門外起佛寺。于其壁畫千乘萬騎繞塔三匝。又于南宮清涼臺。及開陽城門上作佛像。明帝時豫修造壽陵曰。顯節亦于其上作佛影象。時國豐民寧遠夷慕義。學者由此而滋。
問曰。老子云。智者不言。言者不智。又曰。大辯若訥。大巧若拙。君子恥言過行。設沙門有至道。奚不坐而行之。何復談是非論曲直乎。仆以為此行德之賊也。
牟子曰。來春當大饑今秋不食。黃鐘應寒[廿/(麩-夫+壬)]賓重裘。備豫雖早不免於愚。老子所云。謂得道者耳。未得道者何知之有乎。大道一言而天下悅。豈非大辯乎。老子不云乎。功遂身退天之道也。身既退矣。又何言哉。今之沙門未及得道。何得不言。老氏亦猶言也。如其無言五千何述焉。若知而不言可也。既不能知又不能言愚人也。故能言不能行國之師也
【現代漢語翻譯】 現代漢語譯本：
是的。口渴的人不一定要等到江河才能解渴，喝井裡的水也能飽。因此，重新研究經書傳記又有什麼不可以呢？ 有人問：漢地最初是從哪裡聽到佛法的呢？牟子回答說：過去漢孝明皇帝夢見一位神人，身上有日光，飛在殿前，皇帝非常高興。第二天，他向群臣詢問，這是什麼神。有位通曉事理的傅毅說：我聽說天竺有得道的人，號稱佛，能飛行於虛空，身上有日光，大概就是他吧。於是皇帝醒悟，派遣中郎蔡愔、羽林郎中秦景、博士弟子王遵等十八人，前往大月支國，抄寫了佛經四十二章，藏在蘭臺石室第十四間。當時在洛陽城西雍門外建造了佛寺，在寺廟的墻壁上畫了千乘萬騎繞塔三匝的景象。又在南宮清涼臺和開陽城門上繪製了佛像。明帝時期預先修建壽陵，名為顯節，也在上面繪製了佛的影象。當時國家富足，人民安寧，遠方的部族仰慕道義，學習佛法的人因此增多。 有人問：老子說：『有智慧的人不說話，說話的人沒有智慧。』又說：『最善辯的人好像不善於說話，最靈巧的人好像很笨拙。』君子以說得多做得少為恥。假設沙門（shā mén，佛教出家修行的人）有最高的道，為什麼不靜坐修行呢？為什麼還要談論是非曲直呢？我認為這是敗壞德行的行為。 牟子回答說：來年春天將要發生大饑荒，所以今年秋天就不要吃太多。黃鐘（huáng zhōng，古代音律名）應當在寒冷的時候使用，賓客應當穿著厚厚的皮襖。事先準備雖然早，但也不能避免被認為是愚蠢。老子所說的是指得道的人。沒有得道的人知道什麼呢？大道一言而天下喜悅，難道不是最善辯的嗎？老子不是說過嗎？功成身退是天道。既然已經退隱，又說什麼呢？現在的沙門還沒有得道，怎麼能不說話呢？老子也還是說了啊。如果他什麼都不說，那五千字是怎麼寫出來的呢？如果知道而不說，還可以。既不能知道又不能說，那就是愚蠢的人。所以能說不能做，是國家的老師。
【English Translation】 English version:
Yes. A thirsty person doesn't necessarily have to wait for rivers to quench their thirst; drinking water from a well can also satisfy them. Therefore, what's wrong with re-examining the scriptures and commentaries? Someone asked: From where did the teachings of Buddhism first come to the Han lands? Muzi replied: In the past, Emperor Xiao Ming of the Han Dynasty dreamed of a divine being with a halo of sunlight, flying before the palace. The emperor was delighted. The next day, he asked his ministers what kind of deity this was. Fu Yi, a knowledgeable man, said: 'I have heard that in Tianzhu (Tiānzhú, ancient name for India) there are enlightened beings called Buddhas, who can fly in the sky and have a halo of sunlight. That must be one of them.' Thereupon, the emperor awoke and sent the courtier Cai Yin, the imperial guard Qin Jing, the scholar Wang Zun, and eighteen others to Da Yuezhi (Dà Yuèzhī, an ancient kingdom in Central Asia) to transcribe the Sutra of Forty-Two Chapters, which was stored in the fourteenth room of the Stone Chamber of the Lan Terrace. At that time, a Buddhist temple was built outside the Yong Gate in the west of Luoyang city, and on the walls of the temple were painted scenes of thousands of chariots and tens of thousands of horsemen circling a pagoda three times. Furthermore, Buddha images were made on the Qingliang Terrace of the Southern Palace and above the Kaiyang city gate. During Emperor Ming's reign, he had his mausoleum, named Xianjie, pre-built, and Buddha images were also painted on it. At that time, the country was prosperous, the people were at peace, and distant tribes admired righteousness, so the number of people studying Buddhism increased. Someone asked: Laozi (Lǎozǐ, the founder of Taoism) said: 'The wise do not speak; those who speak are not wise.' He also said: 'The greatest eloquence seems like stammering; the greatest skill seems like clumsiness.' A gentleman is ashamed of saying more than he does. If the shamen (shā mén, Buddhist monks) possess the ultimate Dao (Dào, the Way), why don't they sit in meditation and practice it? Why do they still discuss right and wrong? I think this is a betrayal of virtue. Muzi replied: Next spring there will be a great famine, so don't eat too much this autumn. The huangzhong (huáng zhōng, a musical pitch) should be used in cold weather, and guests should wear thick fur coats. Preparing early doesn't prevent one from being considered foolish. What Laozi said refers to those who have attained the Dao. What do those who have not attained the Dao know? A single word of the Great Dao brings joy to the world; isn't that the greatest eloquence? Didn't Laozi say: 'Retire after accomplishing your task; this is the way of Heaven'? Since one has already retired, what is there to say? The shamen of today have not yet attained the Dao, so how can they not speak? Laozi also spoke. If he had said nothing, how could the five thousand words have been written? If one knows and doesn't speak, that's acceptable. But if one neither knows nor speaks, that is foolishness. Therefore, one who can speak but cannot act is a teacher of the nation.
。能行不能言國之用也。能行能言國之寶也。三品各有所施。何德之賊乎。唯不能言。又不能行。是謂賊也。
問曰。如子之言。徒當學辯達修言論。豈復治情性履道德乎。
牟子曰。何難悟之甚乎。夫言語談論各有時也。蘧瑗曰。國有道則直。國無道則卷而懷之。甯武子國有道則智。國無道則愚。孔子曰。可與言而不與言失人。不可與言而與言失言。故智愚自有時。談論各有意。何為當言論而不行哉。
問曰。云何佛道至尊至快無為憺怕。世人學士多謗毀之云。其辭說廓落難用。虛無難信何乎。
牟子曰。至味不合于眾口。大音不比于眾耳。作咸池設大章。發簫韶詠九成。莫之和也。張鄭衛之絃歌時俗之音。必不期而拊手也。故宋玉云。客歌于郢。為下里之曲。和者千人。引商激角。眾莫之應。此皆悅邪聲。不曉于大度者也。韓非以管窺之見而讓堯舜。接輿以毛𣯛之分而刺仲尼。皆耽小而忽大者也。夫聞清商而謂之角。非彈弦之過。聽者之不聰矣。見和璧而名之石。非璧之賤也。視者之不明矣。神蛇能斷而復續。不能使人不斷也。靈龜發夢于宋元。不能免豫苴之網。大道無為非俗所見。不為譽者貴。不為毀者賤。用不用自天也。行不行乃時也。信不信其命也。
問曰。吾子以經傳理
【現代漢語翻譯】 現代漢語譯本：能行動卻不能言語的人，是國家可以利用的人才。既能行動又能言語的人，是國家的寶貴人才。這三種品格的人各有其用處。什麼才是道德的敗壞呢？只有既不能言語，又不能行動的人，才可稱為敗壞道德的人。
有人問：如果像您所說的，只是應該學習辯論和修飾言辭，難道就不需要修養情性和實棧道德了嗎？
牟子回答說：為什麼你如此難以領悟呢？言語談論各有其時。蘧瑗（人名，春秋時期衛國大夫）說：國家政治清明時就直言不諱，國家政治黑暗時就退隱不言。甯武子（人名，春秋時期衛國大夫）在國家政治清明時就表現出智慧，在國家政治黑暗時就裝傻。孔子說：可以和他談論的人，卻不和他談論，這是錯失人才。不可以和他談論的人，卻和他談論，這是說錯了話。所以，聰明和愚笨各有其時，談論各有其意。為什麼要只說不做呢？
有人問：為什麼佛道至高無上、至樂無憂、清靜無為，世俗之人和學者卻多加誹謗，說它的言論空洞難以應用，虛無縹緲難以相信呢？
牟子回答說：最好的美味不合大眾的口味，最美的音樂不合大眾的耳朵。演奏咸池（古代樂曲名），設定大章（古代樂曲名），演奏簫韶（古代樂曲名），歌詠九成（古代樂曲名），沒有人能和諧地應和。演奏鄭衛（指春秋時鄭國和衛國的音樂，被認為是淫靡之音）的絃歌和世俗的音樂，人們一定會不約而同地拍手稱讚。所以宋玉（人名，戰國時期楚國辭賦家）說：客人在郢都（地名，楚國都城）唱下里之曲（一種通俗歌曲），應和的人有上千人。如果演奏引商激角（高雅的音樂），眾人就沒有應和的。這些都是喜歡邪惡的聲音，不瞭解高雅音樂的人。韓非（人名，戰國末期思想家）用管中窺豹的見識來指責堯舜（古代聖賢帝王），接輿（人名，春秋時期楚國隱士）用細小的瑕疵來批評仲尼（孔子），都是貪戀小而忽略大的人。聽到清商（高雅的音樂）卻說它是角（低俗的音樂），這不是彈奏絃樂的過錯，而是聽的人不聰明。看到和璧（美玉名）卻說它是石頭，這不是和璧的低賤，而是看的人不明智。神蛇能斷裂后又復原，卻不能使人不斷裂。靈龜在宋元（地名）顯靈託夢，卻不能免除被捕獲的命運。大道無為不是世俗之人所能理解的，不會因為讚譽而變得高貴，也不會因為詆譭而變得低賤。是否被採用是天意，是否能實行是時機，是否被相信是命運。
有人問：您用經典理論
【English Translation】 English version: Those who can act but cannot speak are useful talents for the country. Those who can both act and speak are precious talents for the country. These three types of people each have their own uses. What is the corruption of virtue? Only those who can neither speak nor act can be called corrupt.
Someone asked: If, as you say, one should only learn to debate and refine speech, is there no need to cultivate one's character and practice morality?
Muzi replied: Why are you so difficult to understand? Speech and discussion each have their time. Qu Yuan (person's name, a high official in the state of Wei during the Spring and Autumn period) said: 'When the country is well-governed, speak frankly; when the country is poorly governed, withdraw and remain silent.' Ning Wuzi (person's name, a high official in the state of Wei during the Spring and Autumn period) showed wisdom when the country was well-governed and feigned foolishness when the country was poorly governed. Confucius said: 'To miss the opportunity to speak with someone who can be spoken to is to lose a person. To speak with someone who cannot be spoken to is to waste words.' Therefore, wisdom and foolishness each have their time, and discussions each have their purpose. Why should one only speak and not act?
Someone asked: Why is the Buddha's way supreme, joyful, non-active, and peaceful, yet worldly people and scholars often slander it, saying that its teachings are empty and difficult to apply, and that its nothingness is difficult to believe?
Muzi replied: The finest flavors do not suit the tastes of the masses, and the greatest music does not appeal to the ears of the masses. To perform Xianchi (ancient music name), set up Dazhang (ancient music name), play Xiaoshao (ancient music name), and sing Jiucheng (ancient music name), no one can harmonize with it. To play the string songs of Zheng and Wei (referring to the music of the states of Zheng and Wei during the Spring and Autumn period, considered licentious music) and the popular music of the time, people will inevitably clap their hands in praise. Therefore, Song Yu (person's name, a Chu dynasty poet during the Warring States period) said: 'A guest sang a song from the lower village in Ying (place name, the capital of Chu), and thousands of people joined in. If he played Yinshangjijiao (elegant music), no one would respond.' These are all people who enjoy evil sounds and do not understand great music. Han Fei (person's name, a thinker of the late Warring States period) used his limited perspective to criticize Yao and Shun (ancient sage emperors), and Jie Yu (person's name, a recluse of the state of Chu during the Spring and Autumn period) used minor flaws to criticize Zhongni (Confucius). They are all people who indulge in the small and neglect the great. To hear Qingshang (elegant music) and call it Jiao (vulgar music) is not the fault of the string player, but the lack of intelligence of the listener. To see Hebi (famous jade) and call it a stone is not the cheapness of Hebi, but the lack of insight of the viewer. A divine snake can break and then reconnect, but it cannot prevent people from breaking. A spiritual turtle can give dreams in Song Yuan (place name), but it cannot escape the net of capture. The great Dao of non-action is not seen by worldly people, and it is not valued by those who praise it, nor is it cheapened by those who slander it. Whether it is used or not is up to Heaven, whether it can be practiced or not is up to the times, and whether it is believed or not is up to fate.
Someone asked: You use the theories of the classics
佛說。其辭富而義顯。其文熾而說美。得無非其誠是子之辯也。牟子曰。非吾辯也。見博故不惑耳。
問曰。見博其有術乎。牟子曰。由佛經也。吾未解佛經之時。惑甚於子。雖誦五經適以為華。未成實矣。既吾睹佛經之說。覽老子之要。守恬憺之性。觀無為之行。還視世事。猶臨天井而窺溪谷。登嵩岱而見丘垤矣。五經則五味。佛道則五穀矣。吾自聞道以來。如開云見白日。矩火入冥室焉。
問曰。子云經如江海其文如錦繡。何不以佛經答吾問。而復引詩書。合異為同乎。牟子曰。渴者不必須江海而飲。饑者不必待敖倉而飽。道為智者設。辯為達者通。書為曉者傳。事為見者明。吾以子知其意故引其事。若說佛經之語。談無為之要。譬對盲者說五色。為聾者奏五音也。師曠雖巧不能彈無弦之琴。狐貉雖熅不能熱無氣之人。公明義為牛彈清角之操伏食如故非牛不聞不合其耳矣。轉為蚊虻之聲孤犢之鳴。即掉尾奮耳蹀躞而聽是以詩書理子耳。
問曰。吾昔在京師。入東觀游太學。視俊士之所規。聽儒林之所論。未聞修佛道以為貴。自損容以為上也。吾子曷為耽之哉。夫行迷則改路。術窮則反故。可不思與。牟子曰。夫長於變者不可示以詐通於道者不可驚以怪。審于辭者不可惑以言。達于義者不可動以
【現代漢語翻譯】 現代漢語譯本：佛說：『你的言辭豐富而意義顯明，文采華麗而說理優美，難道不是因為你善於辯論，不誠實嗎？』牟子說：『不是我善於辯論，而是因為我見識廣博，所以不會被迷惑。』
有人問：『見識廣博有什麼方法嗎？』牟子說：『通過佛經。我未理解佛經的時候，迷惑比你還嚴重。即使誦讀五經，也只是當作華麗的裝飾，不能成為實際的果實。自從我讀到佛經的說法，瀏覽老子的要義，堅守恬淡的本性，觀察無為的修行，回頭看世俗的事情，就像站在天井邊看溪谷，登上嵩山、泰山看小土堆一樣。五經就像五味，佛道就像五穀。我自從聽聞真理以來，就像撥開雲霧見到太陽，點燃火炬進入黑暗的房間一樣。』
有人問：『你認為儒家經典像江海一樣浩瀚，文采像錦繡一樣絢麗，為什麼不用佛經來回答我的問題，反而引用《詩經》、《尚書》，把不同的東西合為相同呢？』牟子說：『口渴的人不一定要喝江海里的水，飢餓的人不一定要等待敖倉的糧食才能飽。道是為有智慧的人設立的，辯論是為通達的人開通的，書籍是為明白的人傳授的，事情是為看得清楚的人闡明的。我認為你知道其中的意思，所以引用那些事。如果說佛經的語言，談論無為的要義，就像對盲人說五種顏色，為聾子演奏五種聲音一樣。師曠即使再巧，也不能彈奏沒有琴絃的琴。狐貍皮、貉子皮即使再溫暖，也不能溫暖沒有氣息的人。公明儀為牛彈奏清角之樂，牛還是照常吃東西，不是牛聽不見，而是不合它的耳朵。如果轉為蚊虻的聲音，或者小牛的叫聲，它就會搖動尾巴，豎起耳朵，邁著小步聽。所以用《詩經》、《尚書》的道理來開導你。』
有人問：『我過去在京城，進入東觀，遊覽太學，看到優秀的人所追求的，聽到儒林人士所討論的，沒有聽說過修行佛道是值得推崇的，自我貶低容貌是高尚的。你為什麼沉迷於此呢？行為迷失了就應該改變道路，方法窮盡了就應該返回原來的。難道不應該思考嗎？』牟子說：『善於變化的人，不能用欺詐來引誘他；通達真理的人，不能用怪異來驚嚇他；審察言辭的人，不能用花言巧語來迷惑他；通曉道義的人，不能用...
【English Translation】 English version: The Buddha said, 'Your words are rich and your meaning is clear, your writing is brilliant and your reasoning is beautiful. Isn't it because you are good at arguing and are not sincere?' Mouzi said, 'It is not that I am good at arguing, but that I have broad knowledge, so I am not confused.'
Someone asked, 'Is there a method to having broad knowledge?' Mouzi said, 'It is through the Buddhist scriptures. When I did not understand the Buddhist scriptures, my confusion was even greater than yours. Even if I recited the Five Classics, I only treated them as beautiful decorations, and they could not become real fruit. Since I read the teachings of the Buddhist scriptures, browsed the essentials of Laozi, adhered to a tranquil nature, and observed the practice of non-action, looking back at worldly affairs is like looking at a stream from the edge of a courtyard well, or seeing small mounds from ascending Mount Song and Mount Tai. The Five Classics are like five flavors, and the Buddhist path is like five grains. Since I heard the truth, it is like parting the clouds and seeing the sun, or lighting a torch and entering a dark room.'
Someone asked, 'You consider the Confucian classics to be as vast as rivers and seas, and their writing as brilliant as brocade. Why don't you use the Buddhist scriptures to answer my questions, but instead quote the Book of Poetry and the Book of Documents, combining different things into the same?' Mouzi said, 'A thirsty person does not necessarily have to drink from the rivers and seas, and a hungry person does not necessarily have to wait for the grain from the Ao Granary to be full. The Dao is established for the wise, debate is opened for the enlightened, books are transmitted for the understanding, and matters are clarified for the seeing. I think you know the meaning, so I quote those things. If I were to speak the language of the Buddhist scriptures, or discuss the essentials of non-action, it would be like describing five colors to a blind person, or playing five tones for a deaf person. Even if Shi Kuang (a skilled musician) were skillful, he could not play a stringless zither. Even if fox and badger furs were warm, they could not warm a person without breath. When Gongming Yi (another musician) played the Qingjiao melody for a cow, it continued to eat as usual, not because the cow couldn't hear, but because it didn't suit its ears. If it were changed to the sound of mosquitoes and gadflies, or the bleating of a calf, it would wag its tail, prick up its ears, and listen with small steps. Therefore, I use the principles of the Book of Poetry and the Book of Documents to enlighten you.'
Someone asked, 'I used to be in the capital, entering the Eastern Pavilion and visiting the Imperial Academy, seeing what outstanding people pursued and hearing what Confucian scholars discussed. I have never heard of cultivating the Buddhist path as something to be valued, or self-deprecating one's appearance as something noble. Why are you indulging in this? If one's actions are lost, one should change the road; if one's methods are exhausted, one should return to the original. Shouldn't one think about this?' Mouzi said, 'Those who are good at change cannot be tempted with deceit; those who are enlightened to the truth cannot be frightened with strangeness; those who examine words carefully cannot be confused with flowery language; those who understand righteousness cannot be moved with...'
利也。老子曰。名者身之害。利者行之穢。又曰。設詐立權。虛無自貴。修閨門之禮術時俗之際會。赴趣間隙務合當世。此下士之所行。中士之所廢也。況至道之蕩蕩。上聖之所行乎。杳兮如天。淵兮如海。不合窺墻之士數仞之夫。固其宜也。彼見其門我睹其室。彼采其華我取其實。彼求其備我守其一。子速改路吾請履之。禍福之源。未知何若矣。
問曰。子以經傳之辭華麗之說。褒讚佛行稱譽其德。高者凌清云。廣者逾地圻。得無逾其本過其實乎。而仆譏刺頗得疹中而其病也。牟子曰。吁吾之所褒。猶以塵埃附嵩泰。收朝露投江海。子之所謗。猶握瓢觚欲減江海。躡耕耒欲損崑崙。側一掌以翳日光。舉土塊以塞河沖。吾所褒不能使佛高。子之毀不能令其下也。
問曰。王喬赤松八仙之箓神書百七十卷。長生之事與佛經豈同乎。牟子曰。比其類猶五霸之與五帝。陽貨之與仲尼。比其形猶丘垤之與華恒。涓瀆之與江海。比其文猶虎鞟之與羊皮。斑纻之與錦繡也。道有九十六種。至於尊大。莫尚佛道也。神仙之書。聽之則洋洋盈耳。求其效猶握風而捕影。是以大道之所不取。無為之所不貴。焉得同哉。
問曰。為道者或辟榖不食。而飲酒啖肉。亦云老氏之術也。然佛道以酒肉為上誡。而反食谷。何其乖
【現代漢語翻譯】 現代漢語譯本：牟子說：『追求利益啊。老子說：『名聲是自身的禍害，利益是行為的污穢。』又說：『設定欺詐，建立權術，虛偽空洞卻自我抬高，修習閨房內的禮儀，迎合世俗的交往，追逐空隙，務求迎合當世。』這是下等人才會做的事，中等人都應該拋棄的。更何況是至高的大道，是上等聖人所遵循的呢？它深遠啊，像天空一樣；淵深啊，像大海一樣。不適合那些只能窺視墻壁的人，也不適合那些只有幾尺見識的人。本來就應該是這樣。他們看到的是門，我看到的是室；他們採摘的是花，我獲取的是果實；他們追求的是完備，我守護的是專一。你趕快改變道路吧，我將繼續前行。至於禍福的根源，還不知道會怎麼樣呢。
有人問道：『你用經書傳記的華麗辭藻，褒揚讚美佛陀的行為，稱頌他的德行，說他的高尚超過了清云，他的廣闊超過了大地。難道沒有超過了事情的本質，誇大了事實嗎？而我譏諷批評，或許能擊中要害，指出他的弊病。』牟子說：『唉！我所褒揚的，就像用塵土附著在嵩山（Song Mountain）和泰山（Mount Tai）上，收集早晨的露水投入長江（Yangtze River）和大海中。你所誹謗的，就像拿著瓢想減少長江和大海的水量，踩著犁想削減崑崙山（Kunlun Mountain）。用一隻手掌遮蔽陽光，用一塊土堵塞河流的衝擊。我所褒揚的不能使佛陀更高尚，你所詆譭的也不能使他降低。』
有人問道：『王喬（Wang Qiao）、赤松子（Chi Songzi）的八仙名錄，神仙書籍一百七十卷，長生不老的事情與佛經能相同嗎？』牟子說：『相比之下，就像五霸（Five Hegemons）與五帝（Five Emperors），陽貨（Yang Huo）與仲尼（仲尼，Confucius）。比喻他們的形體，就像小土堆與華山（Mount Hua）和恒山（Mount Heng），小水溝與長江和大海。比喻他們的文采，就像粗糙的虎皮與羊皮，粗布與錦繡。道有九十六種，至於最尊貴最偉大的，沒有超過佛道的。神仙的書籍，聽起來洋洋盈耳，但追求它的效果就像握住風，捕捉影子。因此，大道所不採納，無為所不看重。怎麼能相同呢？』
有人問道：『修道的人有的斷絕穀物不吃，卻飲酒吃肉，也說是老子（Laozi）的法術。然而佛道把酒肉作為最高的禁戒，反而吃穀物，這是為什麼呢？太矛盾了吧？』
【English Translation】 English version: Muzi said, 'Seeking profit! Laozi said, 'Fame is a harm to oneself, and profit is a stain on one's conduct.' He also said, 'Establishing deceit and setting up power, being empty and vain yet valuing oneself, practicing the etiquette of the boudoir, catering to worldly interactions, pursuing opportunities, and striving to please the current era.' These are the actions of inferior people, which even mediocre people should abandon. How much more so the vastness of the supreme Dao, which is followed by the highest sages? It is as distant as the heavens and as deep as the sea. It is not suitable for those who can only peek over walls, nor for those who have only a few feet of vision. It is fitting that it should be so. They see the door, while I see the room; they pick the flowers, while I take the fruit; they seek completeness, while I guard oneness. You should quickly change your path, while I will continue on mine. As for the source of fortune and misfortune, who knows what it will be?'
Someone asked, 'You use the ornate language of scriptures and commentaries to praise the conduct of the Buddha, extolling his virtues, saying that his loftiness surpasses the clear clouds and his breadth exceeds the boundaries of the earth. Are you not exaggerating beyond the essence of the matter and overstating the facts? And my criticisms and mockery may well hit the mark and point out his flaws.' Muzi said, 'Alas! What I praise is like attaching dust to Mount Song (Song Mountain) and Mount Tai (Mount Tai), or collecting morning dew and pouring it into the Yangtze River (Yangtze River) and the sea. What you slander is like trying to reduce the Yangtze River and the sea with a gourd, or trying to diminish Mount Kunlun (Kunlun Mountain) with a plow. It is like using a palm to block the sunlight or using a clod of earth to dam the river's flow. What I praise cannot make the Buddha higher, and what you denigrate cannot make him lower.'
Someone asked, 'The records of Wang Qiao (Wang Qiao) and Chi Songzi (Chi Songzi), the list of the Eight Immortals, and the one hundred and seventy volumes of books on immortality – can the matter of longevity be the same as the Buddhist scriptures?' Muzi said, 'Comparing their kind is like comparing the Five Hegemons (Five Hegemons) to the Five Emperors (Five Emperors), or Yang Huo (Yang Huo) to Zhongni (仲尼, Confucius). Comparing their forms is like comparing a small mound to Mount Hua (Mount Hua) and Mount Heng (Mount Heng), or a small ditch to the Yangtze River and the sea. Comparing their writing is like comparing rough tiger skin to sheepskin, or coarse cloth to brocade. There are ninety-six kinds of Dao, but as for the most venerable and greatest, none surpasses the Buddhist Dao. The books of immortals sound grand and fill the ears, but seeking their effect is like grasping the wind and catching shadows. Therefore, it is not adopted by the Great Dao and not valued by Wuwei (non-action). How can they be the same?'
Someone asked, 'Those who cultivate the Dao sometimes abstain from grains and do not eat, yet they drink wine and eat meat, also claiming it to be the art of Laozi (Laozi). However, the Buddhist Dao regards wine and meat as the highest prohibitions, yet it eats grains instead. Why is this so contradictory?'
異乎。牟子曰。眾道叢殘凡有九十六種。澹泊無為莫尚于佛。吾觀老氏上下之篇。聞其禁五味之戒。未睹其絕五穀之語。聖人制七典之文。無止糧之術。老子著五千文。無辟榖之事。聖人云。食谷者智。食草者癡。食肉者悍。食氣者壽。世人不達其事。見六禽閉氣不息秋冬不食慾效而為之。不知物類各自有性。猶磁石取鐵不能移毫毛矣。
問曰。谷寧可絕不乎。牟子曰。吾未解大道之時。亦嘗學焉。辟榖之法數千百術。行之無效為之無徴。故廢之耳。觀吾所從學師三人。或自稱七百五百三百歲。然吾從其學。未三載間各自殞沒。所以然者。蓋由絕谷不食而啖百果。享肉則重盤。飲酒則傾樽。精亂神昏谷氣不充。耳目迷惑淫邪不禁。吾問其故何。答曰。老子云。損之又損之。以至於無為。徒當日損耳。然吾觀之。但日益而不損也。是以各不至知命而死矣。且堯舜周孔各不能百載。而末世愚惑。欲服食辟榖求無窮之壽。哀哉。
問曰。為道之人云。能卻疾不病。不御針藥而癒有之乎。何以佛家有病而進針藥耶。牟子曰。老子云。物壯則老。謂之不道。不道早已唯有得道者不生。不生亦不壯。不壯亦不老。不老亦不病。不病亦不朽是以老子以身為大患焉。武王居病周公乞命。仲尼病子路請禱。吾見聖人皆有病矣
【現代漢語翻譯】 現代漢語譯本： 牟子說：『各種道術繁雜殘缺，總共有九十六種。清靜無為，沒有比得上佛的。我讀老子的上下篇，聽說過他禁止吃五味的戒律，但沒見過他斷絕五穀的說法。聖人制定七典的文章，沒有停止糧食的法術。老子寫了五千字的文章，沒有辟榖的事情。聖人說：『吃穀物的人聰明，吃草的人愚笨，吃肉的人兇悍，吃氣的人長壽。』世人不明白其中的道理，看見六禽閉氣不呼吸，秋冬不吃東西，就想效仿它們，卻不知道物類各自有自己的本性，就像磁石吸鐵，不能移動毫毛一樣。』
有人問：『糧食難道可以斷絕嗎？』牟子說：『我沒有理解大道的時候，也曾經學過辟榖。辟榖的方法有成千上百種，實行了沒有效果，做了沒有應驗，所以就放棄了。我觀察我所跟隨學習的三個老師，有的自稱七百歲，有的五百歲，有的三百歲。然而我跟隨他們學習，不到三年，他們就各自去世了。之所以這樣，大概是因為斷絕穀物不吃，卻吃大量的百果，享用肉食就用大盤子盛，喝酒就用大酒杯喝。精神混亂，神志昏沉，谷氣不充足，耳目迷惑，淫邪不能禁止。我問他們原因，他們回答說：『老子說：減少了又減少，以至於無為。』只是每天說減少罷了。然而我觀察他們，只是日益增加而不減少。因此他們都沒有達到知天命的境界就死了。況且堯、舜、周公、孔子都不能活到一百歲，而末世的愚昧迷惑之人，卻想通過服食辟榖來求得無窮的壽命，可悲啊！』
有人問：『修道的人說，能夠祛除疾病，不生病，不用針藥就能痊癒，有這樣的事嗎？為什麼佛家有病還要用針藥呢？』牟子說：『老子說：事物強壯了就會衰老，這就叫做不合于道。不合于道就會早衰。只有得道的人不生，不生就不會強壯，不強壯就不會衰老，不衰老就不會生病，不生病就不會朽壞。所以老子把自身當作最大的禍患。』武王生病，周公向天乞求保佑；仲尼（孔子的字）生病，子路請求禱告。我看到聖人都有生病的時候啊！』
【English Translation】 English version: Mouzi said, 'Among the various doctrines, which are numerous and incomplete, there are ninety-six kinds in all. Tranquility and non-action are unsurpassed by anything other than Buddhism. I have read Laozi's (老子 - Founder of Taoism) upper and lower chapters, and I have heard of his precepts against the five flavors, but I have not seen him mention the cessation of the five grains. The sages created the texts of the Seven Classics, but there is no technique for stopping grain consumption. Laozi wrote the five-thousand-character text, but there is no mention of grain avoidance. The sages said, 'Those who eat grains are wise, those who eat grass are foolish, those who eat meat are fierce, and those who eat qi (氣 - vital energy) are long-lived.' People in the world do not understand the principle behind this. They see the six kinds of birds holding their breath and not breathing, and not eating in autumn and winter, and they want to imitate them, but they do not know that each kind of creature has its own nature, just like a lodestone attracts iron but cannot move a hair.'
Someone asked, 'Can grains really be stopped?' Mouzi said, 'When I did not understand the Great Dao (大道 - the Great Way), I also tried to learn grain avoidance. There were thousands of methods for grain avoidance, but practicing them had no effect, and doing them had no results, so I abandoned them. I observed the three teachers I followed and learned from. Some claimed to be seven hundred years old, some five hundred, and some three hundred. However, within three years of following them, they each passed away. The reason for this was probably because they stopped eating grains but ate large amounts of various fruits, enjoyed meat in large platters, and drank wine in large goblets. Their spirits were confused, their minds were muddled, their grain qi (谷氣 - grain energy) was insufficient, their eyes and ears were deluded, and they could not restrain their lusts. I asked them the reason, and they replied, 'Laozi said, 'Reduce it and reduce it again, until you reach non-action.' They were merely saying 'reduce' every day. However, I observed them, and they were only increasing and not decreasing. Therefore, they each died without reaching the understanding of destiny. Moreover, Yao (堯 - a legendary sage king), Shun (舜 - a legendary sage king), the Duke of Zhou (周公 - a revered historical figure), and Confucius (孔子 - a revered historical figure) could not live to be a hundred years old, but the foolish and deluded people of later generations want to seek endless life through food intake and grain avoidance. How sad!'
Someone asked, 'People who cultivate the Dao (道 - the Way) say that they can ward off illness and not get sick, and that they can be healed without needles or medicine. Is there such a thing? Why do Buddhists still use needles and medicine when they are sick?' Mouzi said, 'Laozi said, 'Things that are strong will grow old, which is called not being in accordance with the Dao.' What is not in accordance with the Dao will decline early. Only those who have attained the Dao do not come into being. If they do not come into being, they will not be strong. If they are not strong, they will not grow old. If they do not grow old, they will not get sick. If they do not get sick, they will not decay. Therefore, Laozi regarded the body as the greatest affliction.' When King Wu (武王 - a historical king) was sick, the Duke of Zhou prayed to Heaven for his life; when Confucius was sick, Zilu (子路 - a disciple of Confucius) requested prayers. I have seen that even sages get sick!'
。未睹其無病也。神農嘗草殆死者數十。黃帝稽首。受針于岐伯。此之三聖。豈當不如今之道士乎。察省斯言。亦足以廢矣。
問曰。道皆無為一也。子何以分別羅列云其異乎。更令學者狐疑。仆以為費而無益也。牟子曰。俱謂之草。眾草之性不可勝言。俱謂之金。眾金之性不可勝言。同類殊性。萬物皆然。豈徒道乎。昔楊墨塞群儒之路。車不得前人不得步。孟軻辟之乃知所從。師曠彈琴俟知音之在後。聖人制法冀君子之將睹也。玉石同匱。猗頓為之改色。朱紫相奪。仲尼為之嘆息。日月非不明。眾陰蔽其光。佛道非不正。眾私掩其公。是以吾分而別之。臧文之智微生之直。仲尼不假者。皆正世之語。何費而無益乎。
問曰。吾子訕神仙抑奇怪。不信有不死之道是也。何為獨信佛道當得度世乎。佛在異域。子足未履其地。目不見其所。徒觀其文而信其行。夫觀華者不能知實。視影者不能審形。殆其不誠乎。牟子曰。孔子曰。視其所以。觀其所由。察其所安。人焉廋哉。昔呂望周公問于施政。各知其後所以終。顏淵乘駟之日。見東野畢之馭。知其將敗。子貢觀邾魯之會。照其所以喪。仲尼聞師曠之弦。而識文王之操。季子聽樂。覽眾國之風。何必足履目見乎。
問曰。仆嘗游于填之國。數與沙門道人
【現代漢語翻譯】 現代漢語譯本：沒有看到他們沒有生病的時候。神農（Shen Nong，中國神話中的農業和醫藥之神）嘗百草，幾乎死了幾十次。黃帝（Huangdi，中國神話中的第一位皇帝）向岐伯（Qibo，黃帝的醫生）叩首，學習鍼灸。這三位聖人，難道還不如現在的道士嗎？仔細考察這些話，也足以摒棄那些道士的說法了。
問：道都是無為而一的，你為什麼要分別羅列，說它們有差異呢？這反而讓學者們更加疑惑。我認為這是徒勞無益的。牟子（Mouzi，本書作者）說：都叫做草，但各種草的性質說也說不完；都叫做金，但各種金的性質也說也說不完。同類而性質不同，萬物都是這樣，難道只有道不是這樣嗎？過去楊朱（Yang Zhu，戰國時期的思想家）和墨翟（Mo Di，戰國時期的思想家）堵塞了儒生的道路，車不能前進，人不能行走。孟軻（Meng Ke，即孟子）駁斥他們，人們才知道該遵循什麼。師曠（Shi Kuang，春秋時期的音樂家）彈琴，等待知音的出現。聖人制定法律，希望君子能夠看到。玉石混雜在一起，猗頓（Yi Dun，春秋時期的大富翁）會為之改變顏色；紅色和紫色互相混淆，仲尼（Zhong Ni，即孔子）為此嘆息。太陽和月亮並非不光明，而是被眾多的陰影遮蔽了光芒；佛道並非不正，而是被眾多的私慾掩蓋了它的公正。因此我才要加以區分辨別。臧文仲（Zang Wenzhong，春秋時期的政治家）的智慧和微生高（Weisheng Gao，春秋時期以正直著稱的人）的正直，孔子認為不需要傚法，都是爲了匡正世風的言論，怎麼會是徒勞無益的呢？
問：你詆譭神仙，否定怪異現象，不相信有長生不死之道，是這樣嗎？那你為什麼唯獨相信佛道能夠度化世人呢？佛在異國他鄉，你的腳沒有踏上那片土地，眼睛沒有看到那裡的景象，只是看了看經書就相信它的教義，觀察花朵的人不能瞭解果實，看影子的人不能審視形體，恐怕是不真誠的吧？牟子說：孔子說：『考察他所做的，觀察他所經歷的，瞭解他所安於的，人怎麼能隱藏得了呢？』過去呂望（Lü Wang，即姜子牙）和周公（Duke Zhou，周武王的弟弟）向施行政治的人詢問，各自知道他們後來的結局。顏淵（Yan Yuan，孔子的學生）乘坐駟馬車的時候，看到東野畢（Dongye Bi，一個車伕）駕車，就知道他將要失敗。子貢（Zigong，孔子的學生）觀察邾國和魯國的會盟，預見到他們將要滅亡。仲尼聽到師曠的琴聲，就知道是文王的樂曲。季札（Ji Zha，春秋時期吳國的公子）聽音樂，瞭解各國的風俗。何必要親自踏上那片土地，親眼看到那些景象呢？
問：我曾經遊歷于填之國，多次與沙門（Shamen，佛教出家人）和道人
【English Translation】 English version: I have not seen them without illness. Shen Nong (the Chinese god of agriculture and medicine) tasted hundreds of herbs and almost died dozens of times. Huangdi (the Yellow Emperor, the first emperor in Chinese mythology) bowed to Qibo (Huangdi's physician) and learned acupuncture. These three sages, are they not inferior to the Daoist priests of today? Examining these words carefully is enough to reject the claims of those Daoist priests.
Question: The Dao is all about non-action and oneness. Why do you differentiate and list them, saying they have differences? This only makes scholars more confused. I think it is a waste and of no benefit. Mouzi (the author of this book) said: All are called grass, but the nature of various grasses cannot be fully described. All are called metal, but the nature of various metals cannot be fully described. Things of the same kind have different natures. All things are like this. Is it only the Dao that is not like this? In the past, Yang Zhu (a thinker during the Warring States period) and Mo Di (a thinker during the Warring States period) blocked the path of Confucian scholars, so carriages could not move forward and people could not walk. Mencius (Meng Ke) refuted them, and people knew what to follow. Shi Kuang (a musician during the Spring and Autumn period) played the zither, waiting for a kindred spirit to appear later. The sages established laws, hoping that gentlemen would see them. When jade and stone are mixed together, Yi Dun (a wealthy man during the Spring and Autumn period) would change their color. When red and purple are confused, Confucius (Zhong Ni) sighed. The sun and moon are not dark, but their light is obscured by many shadows. The Buddha's way is not unjust, but its fairness is obscured by many selfish desires. Therefore, I distinguish and differentiate them. The wisdom of Zang Wenzhong (a politician during the Spring and Autumn period) and the uprightness of Weisheng Gao (a man known for his integrity during the Spring and Autumn period), which Confucius did not emulate, are all words to correct the world. How can they be a waste and of no benefit?
Question: You slander gods and immortals, deny strange phenomena, and do not believe in the way of immortality, is that so? Then why do you only believe that the Buddha's way can save the world? The Buddha is in a foreign land. Your feet have not stepped on that land, your eyes have not seen the scenery there. You only look at the scriptures and believe in its teachings. Those who observe flowers cannot know the fruit, and those who look at shadows cannot examine the form. I am afraid it is not sincere, is it? Mouzi said: Confucius said, 'Observe what he does, examine what he goes through, understand what he is content with, how can a man conceal himself?' In the past, Lü Wang (Jiang Ziya) and the Duke of Zhou (Duke Zhou, the younger brother of King Wu of Zhou) asked those who implemented policies, and each knew their later endings. When Yan Yuan (Yan Yuan, Confucius's student) rode in a carriage drawn by four horses, he saw Dongye Bi (a charioteer) driving and knew that he would fail. Zigong (Zigong, Confucius's student) observed the meeting of the states of Zhu and Lu and foresaw their demise. Confucius heard Shi Kuang's zither music and knew it was the music of King Wen. Ji Zha (Ji Zha, a prince of the state of Wu during the Spring and Autumn period) listened to music and understood the customs of various countries. Why must one personally step on that land and see those scenes with one's own eyes?
Question: I have traveled to the country of Tian and often
相見。以吾事難之。皆莫對而辭退。多改志而移意。子獨難改革乎。牟子曰。輕羽在高遇風則飛。細石在磎得流則轉。唯泰山不為飄風動。磐石不為疾流移。梅李遇霜而落葉。唯松柏之難凋矣。子所見道人。必學未洽見未博。故有屈退耳。以吾之頑且不可窮。況明道者乎。子不自改而欲改人。吾未聞仲尼追盜跖。湯武法桀紂者矣。
問曰。神仙之術秋冬不食。或入室累旬而不出。可謂憺怕之至也。仆以為可尊而貴。殆佛道之不若乎。牟子曰。指南為北自謂不惑。以西為東自謂不蒙。以鴟梟而笑鳳凰。執螻蚓而調龜龍。蟬之不食君子不貴。蛙蟒穴藏聖人不重。孔子曰。天地之性人為貴。不聞尊蟬蟒也。然世人固有啖菖蒲而棄桂姜。覆甘露而啜酢漿者矣。毫毛雖小視之可察。太山之大背之不見。志有留與不留。意有銳與不銳。魯尊季氏卑仲尼。吳賢宰嚭不肖子胥。子之所疑不亦宜乎。
問曰道家云。堯舜周孔七十二弟子。皆不死而仙。佛家云。人皆當死莫能免何哉。牟子曰。此妖妄之言。非聖人所語也。老子曰。天地尚不得長久。而況人乎。孔子曰。更去辟世孝常在。吾覽六藝觀傳記。堯有殂落。舜有蒼梧之山。禹有會稽之陵。伯夷叔齊有首陽之墓。文王不及誅紂而歿。武王不能待成王大而崩。周公有改葬之
【現代漢語翻譯】 現代漢語譯本：
『我』（指提問者）想用我的疑問來為難『你』（指牟子）。他們都無法回答而退卻了，大多改變了志向和想法。難道只有『你』難以被改變嗎？牟子說：輕的羽毛在高處遇到風就會飛揚，細小的石頭在溪流中遇到水流就會滾動。只有泰山不會被狂風所動搖，巨大的磐石不會被湍急的水流所移動。梅樹和李樹遇到霜就會落葉，只有松樹和柏樹難以凋零。你所見到的道人，一定是學識不夠淵博，見識不夠廣闊，所以才會屈服退讓。因為像我這樣頑固的人，你們都無法窮盡我的道理，更何況是那些明白大道的人呢？你自己不改變，卻想要改變別人，我沒有聽說過仲尼去追趕盜跖，商湯和周武王傚法夏桀和商紂王的。』 問：神仙的方術是秋冬不吃東西，或者進入房間連續幾十天都不出來，可以說是清靜淡泊到了極點。我認為是值得尊敬和推崇的，難道佛道不如他們嗎？牟子說：把指南針當作北方，還自認為沒有迷惑；把西方當作東方，還自認為沒有被矇蔽；用鴟梟來嘲笑鳳凰，拿著螻蟻來調戲龜龍。蟬不吃東西，君子不看重它；青蛙和蟒蛇穴居隱蔽，聖人不重視它們。孔子說：天地萬物之中，人最為尊貴。沒有聽說過要尊敬蟬和蟒蛇的。然而世人本來就有吃菖蒲而拋棄桂姜，倒掉甘露而喝酸醋漿的人。毫毛雖然細小，仔細觀察就能發現；泰山雖然巨大，背對著它就看不見。心志有堅定和不堅定的，意志有銳利和不銳利的。魯國尊重季氏而輕視仲尼，吳國重用太宰嚭而認為伍子胥不賢。你的疑惑，不也是很正常的嗎？』 問：道家說，堯、舜、周公、孔子和七十二個弟子，都沒有死而成了神仙。佛家卻說，人都會死，沒有誰能夠免除。這是為什麼呢？牟子說：這是妖妄的言論，不是聖人所說的。老子說：天地尚且不能夠長久，更何況是人呢？孔子說：改嫁的女子離開了原來的家庭，但孝道仍然存在。我翻閱六經，觀看各種傳記，堯有殂落（cú luò，指帝王之死），舜有蒼梧之山，禹有會稽之陵，伯夷和叔齊有首陽山的墳墓，周文王沒來得及誅滅商紂王就去世了，周武王不能等到周成王長大就駕崩了，周公有改葬的事情。
【English Translation】 English version:
'I' (referring to the questioner) wanted to challenge 'you' (referring to Mouzi) with my questions. They all failed to answer and retreated, mostly changing their minds and intentions. Is it only 'you' who are difficult to change? Mouzi said: Light feathers fly high when they encounter wind, and small stones roll when they encounter flowing water in a stream. Only Mount Tai is not moved by strong winds, and huge rocks are not moved by rapid currents. Plum and pear trees shed their leaves when they encounter frost, only pine and cypress trees are difficult to wither. The Taoists you have seen must not have profound knowledge and broad experience, so they will yield and retreat. Because even someone as stubborn as me cannot be exhausted by you, let alone those who understand the great Tao? You yourself do not change, but want to change others. I have never heard of Zhongni chasing after Zhi the Robber, or Tang and Wu emulating Jie and Zhou.' 'Question: The techniques of immortals involve not eating in autumn and winter, or staying in a room for dozens of days without coming out, which can be said to be the ultimate in tranquility and detachment. I think they are worthy of respect and admiration. Is it that the Buddhist path is not as good as them? Mouzi said: Taking the south-pointing needle as north and claiming not to be confused; taking the west as east and claiming not to be deceived; using owls to laugh at phoenixes, and playing with ants to tease turtles and dragons. Cicadas do not eat, and gentlemen do not value them; frogs and pythons live in caves, and sages do not respect them. Confucius said: Among all things in heaven and earth, humans are the most noble. I have never heard of respecting cicadas and pythons. However, there are people in the world who eat sweet flag and discard ginger, pour out nectar and drink sour vinegar. Although a hair is small, it can be observed if you look closely; although Mount Tai is large, you cannot see it if you turn your back on it. There are those who are resolute and those who are not, and there are those who are sharp and those who are not. The state of Lu respected the Ji family and despised Zhongni, and the state of Wu valued the Grand Tutor Pi and considered Wu Zixu unworthy. Is it not normal for you to have doubts?' 'Question: Taoists say that Yao, Shun, the Duke of Zhou, Confucius, and seventy-two disciples did not die but became immortals. Buddhists say that everyone will die and no one can escape. Why is that? Mouzi said: These are妖妄(yāo wàng, monstrous and absurd) statements, not spoken by sages. Laozi said: Heaven and earth cannot last forever, let alone humans? Confucius said: A remarried woman leaves her original family, but filial piety still exists. I have read the Six Classics and various biographies. Yao had 殂落(cú luò, death of an emperor), Shun has Mount Cangwu, Yu has the Mausoleum of Kuaiji, Boyi and Shuqi have tombs on Mount Shouyang, King Wen of Zhou died before he could punish King Zhou of Shang, King Wu of Zhou could not wait for King Cheng of Zhou to grow up before he passed away, and the Duke of Zhou had a reburial.'
篇。仲尼有兩楹之夢。伯魚有先父之年。子路有𦵔醢之語。伯牛有命矣之文。曾參有啟足之辭。顏淵有不幸短命之記。苗而不秀之喻。皆著在經典。聖人至言也。吾以經傳為證。世人為驗而云不死。豈不惑哉。
問曰。子之所解誠悉備焉。固非仆等之所聞也。然子所理何以正著三十七條。亦有法乎。牟子曰。夫轉蓬漂而車輪成。窊木流而舟楫設。蜘蛛布而罻羅陳。鳥跡見而文字作。故有法成易無法成難。吾覽佛經之要。有三十七品。老氏道經亦三十七篇。故法之焉。於是惑人聞之踧然失色。叉手避席逡巡俯伏曰。鄙人矇瞽生於幽仄。敢出愚言不慮禍福。今也聞命霍如蕩雪。請得革情灑心自敕。愿受五戒作優婆塞。
正誣論
未詳作者
有異人者。誣佛曰。尹文子有神通者。愍彼胡狄父子。聚塵貪婪忍害昧利。無恥侵害不厭屠裂群生。不可遜讓。厲不可談議喻故具諸事云云。又令得道弟子變化云云。又禁其殺生斷其婚姻使無子孫。伐胡之術。孰良於此云云。
正曰。誣者既云無佛。復云文子有神通。復云有得道弟子。能變化恢廓盡神妙之理。此真有無匈心之語也。夫尹文子即老子弟子也。老子即佛弟子也。故其經云。聞道竺干有古先生。善入泥洹不始不終永存綿綿。竺乾者天竺也。泥洹
者胡語。晉言無為也。若佛不先老子。何得稱先生。老子不先尹文。何故請道德之經。即以此推之。佛故文子之祖宗。眾聖之元始也。安有弟子神化而師不能乎。且夫聖之宰世。必以道蒞之。遠人不服。則綏以文德。不得已而用兵耳。將以除暴止戈拯濟群生。行小殺以息大殺者也。故春秋之世。諸侯征伐動仗正順。敵國有釁必鳴鼓以彰其過。總義兵以臨罪人。不以闇昧而行誅也。故服則柔而撫之。不茍淫刑極武。勝則以喪禮居之。殺則以悲哀泣之。是以深貶誘執大杜絕滅之原。若懷惡而討不義。假道以成其暴。皆結傳變文譏貶累見。故會宋之盟。抑楚而先晉者。疾辛錍之詐。以崇咀信之美也。夫敵之怨惠不及後嗣。惡止其身重罪不濫。此百王之明制。經國之令典也。至於季末之將佳兵之徒。患道薄德衰。始任詐力競。以譎詭之計。濟殘賊之心。野戰則肆鋒極殺。屠城則盡坑無遺。故白起刎首于杜郵。董卓屠身於宮門。君子知其必亡。舉世哀其就戮。兵之弊也遂至於此。此為可痛心而長嘆者矣。何有聖人而欲大縱陰毒剪絕黎元者哉。且十室容賢。而況萬里之廣。重華生於東夷。文命出乎西羌。聖哲所興豈有常地。或發音於此默化于彼。形教萬方而理運不差。原夫佛之所以夷跡于中天。而曜奇于西域者。蓋有至趣。不可得
【現代漢語翻譯】 現代漢語譯本： 這些是胡語（Central Asian languages）。用晉朝的話來說，就是『無為』的意思。如果佛陀不是早於老子，怎麼能被稱為『先生』呢？如果老子不是早於尹文，為什麼要請教《道德經》呢？由此推斷，佛陀是文子的祖宗，是眾聖的開端。怎麼會有弟子神化而老師卻不能的情況呢？ 而且，聖人治理天下，必定以『道』來施行。遠方的人不服從，就用文德來安撫他們。不得已才使用武力，是爲了除暴止戈，拯救眾生，施行小的殺戮來止息大的殺戮。所以在春秋時代，諸侯之間的征伐都講究正義和順應天道。敵國有了過錯，必定鳴鼓來彰顯他們的罪過，聚集正義之師來討伐罪人，而不是暗中進行誅殺。因此，對於服從的人就柔和地安撫，不隨意濫用刑罰和窮兵黷武。勝利了就用喪禮來對待戰事，殺戮了就用悲哀來哭泣。這是爲了深刻地貶斥誘導、執持、杜絕滅亡的根源。如果心懷惡意而討伐不義，假借正義來成就自己的暴行，都會被記錄在史書上，受到譏諷和貶斥。所以在會宋之盟中，壓制楚國而推崇晉國，是因為憎恨辛錍的欺詐，而崇尚咀信的美德。 敵人的怨恨不應牽連到後代，罪惡止於自身，不濫用重刑。這是歷代君王的英明制度，是治理國家的法令。到了末世的將領，喜歡用武力，是因為道德衰敗。開始任用欺詐和武力來競爭，用狡詐的計謀，來滿足殘暴的心。在野戰中就肆意殺戮，屠城時就全部坑殺，沒有留下活口。所以白起在杜郵被處死，董卓在宮門被殺。君子知道他們必定滅亡，天下人都哀嘆他們被處決。戰爭的弊端竟然到了這種地步，這真是令人痛心而長嘆啊！怎麼會有聖人想要大肆縱容陰毒，剪除百姓呢？ 即使是十戶人家也能容納一個賢人，更何況是萬里廣闊的土地。重華（舜）出生在東夷，文命（禹）出自西羌。聖賢哲人的興起哪裡有固定的地方呢？或許在這裡發揚，在那裡默默地教化，用不同的形式教化萬方，而道理的執行卻沒有偏差。追溯佛陀在中天（印度）隱沒軌跡，而在西域顯現奇蹟的原因，大概是有深刻的道理，不可輕易得知。
【English Translation】 English version: These are Hu languages (Central Asian languages). In the language of the Jin Dynasty, it means 'Wuwei' (non-action). If Buddha was not earlier than Laozi, how could he be called 'Master'? If Laozi was not earlier than Yin Wen, why would he ask for the 'Tao Te Ching'? From this, it can be inferred that Buddha is the ancestor of Wenzi and the origin of all sages. How can there be a situation where a disciple becomes enlightened while the teacher cannot? Moreover, a sage governing the world must do so with 'Tao' (the Way). If people from afar do not submit, then pacify them with civil virtues. Only as a last resort should force be used, in order to eliminate violence and stop war, to save all living beings, and to carry out small killings to stop large killings. Therefore, in the Spring and Autumn period, the conquests between the feudal lords all emphasized righteousness and compliance with the Way of Heaven. If an enemy country had faults, they would surely beat drums to publicize their sins, gather righteous troops to punish the sinners, and not carry out executions in secret. Therefore, those who submit are gently appeased, and punishments and military force are not used arbitrarily. Victory is treated with funeral rites, and killings are mourned with sorrow. This is to deeply depreciate the origins of inducement, holding, and eliminating destruction. If one harbors evil intentions and attacks injustice, using righteousness to achieve one's own tyranny, it will all be recorded in history and be ridiculed and depreciated. Therefore, in the alliance of Huisong, suppressing Chu and promoting Jin was because of hatred for Xin Pi's deceit and admiration for Ju Xin's virtue. The enemy's resentment should not involve future generations, evil should stop with oneself, and heavy punishments should not be abused. This is the wise system of past kings and the law of governing the country. When it comes to the generals of the late world, who like to use force, it is because morality has declined. They begin to employ deception and force to compete, using cunning schemes to satisfy their brutal hearts. In field battles, they kill wantonly, and when they slaughter cities, they bury everyone alive, leaving no survivors. Therefore, Bai Qi was executed in Dupost, and Dong Zhuo was killed at the palace gate. Gentlemen knew that they would surely perish, and the world mourned their execution. The drawbacks of war have reached this point, which is truly heartbreaking and lamentable! How could there be a sage who wants to indulge in insidious poison and eliminate the people? Even ten households can accommodate a virtuous person, let alone the vast land of thousands of miles. Chonghua (Shun) was born in Dongyi, and Wenming (Yu) came from Xiqiang. Where is the fixed place for the rise of sages and philosophers? Perhaps it is promoted here and silently taught there, teaching all directions in different forms, but the operation of the principles is without deviation. Tracing the reason why Buddha disappeared in Zhongtian (India) and showed miracles in the Western Regions, there is probably a profound reason that cannot be easily known.
而縷陳矣。豈有聖人疾敵之強。而其欲覆滅使無孑遺哉。此何異氣癘既流不蠲良淑。縱火中原蘭蕕俱焚。桀紂之虐猶呼不然乎。縱令胡國信多惡逆。以暴易暴。又非權通之旨也。引此為辭。適足肆謗言眩愚豎。豈允情合義有心之難乎。
又誣云。尹文子欺之天有三十二重云云。又妄牽樓炭經。經云。諸天之宮廣長二十四萬里。面開百門。門廣萬里云云。答曰。佛經說天地境界。高下階級悉條貫部分。敘而有章。而誣者。或附著生長枉造偽說。或顛倒淆亂不得要實。何有二十四萬里之地。而容四百萬里之門乎。以一事覆之。足明其錯謬者多矣。藏獲牧豎猶將知其不然。況有識乎。欲以見博只露其愚焉。
又誣云。佛亦周遍五道。備犯眾過行兇惡猶得佛。此非悕為惡者之法也。又計生民善者少而惡者多。惡人死輒充六畜。爾則開闢至今足為久矣。今畜宜居十分之九。而人種已應希矣。
正曰。誠如所言。佛亦曾為惡耳。今所以得佛者。改惡從善故也。若長惡不悛迷而後遂往。則長夜受苦輪。轉五道而無解脫之由矣。今以其能掘眾惡之栽。滅三毒之燼。修五戒之善。書十德之美。行之累劫倦而不已曉了本際暢三世空。故能解生死之虛外無為之場耳。計天下蜫蟲之數不可稱計。人之在九州之內若毫末之在馬
【現代漢語翻譯】 現代漢語譯本： 他們還詳細地陳述說：『難道會有聖人憎恨敵人的強大，就想要徹底覆滅他們，不留一個活口嗎？』這和瘟疫蔓延時不區分好人和壞人，縱火燒燬原野時蘭花和臭草一同焚燒有什麼區別呢？即使是夏桀商紂的暴虐，也不至於如此吧？縱然胡人國家確實有很多邪惡悖逆的行為，用暴力來代替暴力，也不是權宜變通的宗旨啊。引用這些話作為借口，只不過是肆意誹謗，迷惑愚昧的人罷了，難道能符合情理和道義，讓有心人信服嗎？ 他們還誣衊說，尹文子欺騙人們說天有三十二重等等。又胡亂牽扯《樓炭經》，經中說，諸天宮殿寬廣長達二十四萬里，一面開有一百個門，每個門寬一萬里等等。回答是：佛經講述天地境界，高低階級，都詳細地分門別類，敘述得有條有理。而誣衊者，要麼附會一些無稽之談，憑空捏造虛假的說法，要麼顛倒混亂，不得要領。哪裡會有二十四萬里的土地，卻能容納四百萬里寬的門呢？用這一件事來反駁，就足以說明他們的錯誤謬論太多了。即使是放牛的牧童也知道不是這樣，更何況是有見識的人呢？想要以此來顯示博學，只會暴露他們的愚蠢罷了。 他們還誣衊說，佛也曾周遍五道（指地獄、餓鬼、畜生、人、天），犯下各種過錯，做了兇惡的事情，也能成佛。這不是鼓勵人作惡的方法啊。他們還推算說，世上善良的人少，邪惡的人多，惡人死後就變成六畜（指馬、牛、羊、雞、犬、豕）。如果這樣，那麼從開天闢地到現在已經很久了，現在牲畜的數量應該佔據十分之九，而人類的數量應該很少了。 我方辯駁說：『確實如你們所說，佛也曾經做過惡事。』但現在之所以能成佛，是因為改惡從善的緣故。如果長期作惡不悔改，執迷不悟，那麼就會長久地在黑夜中受苦，在五道中輪迴，沒有解脫的希望了。現在佛能夠剷除各種罪惡的根苗，熄滅貪嗔癡三毒的火焰，修持五戒的善行，書寫十德的美好，經歷無數劫的修行，從不懈怠，徹悟了本來的真際，通達了三世皆空的道理，所以才能從生死的虛幻中解脫出來，到達無為的境界。』計算天下昆蟲的數量，多得不可計數。人在九州之內，就像馬身上的毫毛一樣稀少。
【English Translation】 English version: Furthermore, they elaborately stated: 'Could there be a sage who hates the strength of the enemy and desires to utterly destroy them, leaving no survivors?' How is this different from a plague spreading without distinguishing between the good and the bad, or a fire burning the fields, consuming both orchids and weeds together? Even the tyranny of Jie and Zhou would not go so far, would it? Even if the Hu (non-Han) countries do have many evil and rebellious acts, using violence to replace violence is not the principle of expediency. Using these words as an excuse is merely to slander and deceive the ignorant, how can it conform to reason and righteousness, and convince those who are mindful? They also falsely accused Yin Wenzi of deceiving people by saying that there are thirty-two heavens, and so on. They also randomly dragged in the Loutan Jing (Surangama Sutra), which says that the palaces of the heavens are 240,000 li (Chinese miles) wide and long, with a hundred gates on one side, each gate being 10,000 li wide, and so on. The answer is: The Buddhist scriptures describe the realms of heaven and earth, the levels of high and low, all in detail, categorized and narrated in an orderly manner. But the accusers either attach to unfounded rumors, fabricate false statements out of thin air, or reverse and confuse things, failing to grasp the essentials. How can there be land of 240,000 li, yet accommodate gates that are 4,000,000 li wide? Refuting them with this one matter is enough to show that their errors and fallacies are numerous. Even a cowherd would know that this is not the case, let alone someone with knowledge? Trying to show off their erudition only exposes their foolishness. They also falsely accused that the Buddha also pervaded the five realms (hells, hungry ghosts, animals, humans, and heavens), committed various faults, and did evil deeds, yet still attained Buddhahood. This is not a method to encourage people to do evil. They also calculated that there are few good people and many evil people in the world, and that evil people are reborn as the six domestic animals (horses, cattle, sheep, chickens, dogs, and pigs) after death. If this is the case, then it has been a long time since the creation of the world, and the number of livestock should now occupy nine-tenths, while the human population should be very small. We argue: 'Indeed, as you say, the Buddha also did evil deeds in the past.' But the reason why he can now attain Buddhahood is because he reformed from evil and turned to good. If one persists in evil without repentance, remaining deluded and continuing on that path, then one will suffer in the darkness for a long time, revolving in the five realms without hope of liberation. Now, the Buddha is able to eradicate the roots of all evils, extinguish the flames of the three poisons (greed, hatred, and delusion), cultivate the good deeds of the five precepts, write the beauty of the ten virtues, practice diligently for countless eons without fatigue, fully understand the original reality, and comprehend the emptiness of the three worlds, so he can be liberated from the illusion of birth and death and reach the realm of non-action.' Calculating the number of insects in the world, it is countless. The number of people within the nine provinces is as rare as a hair on a horse.
體。十分之九豈所言哉。故天地之性以人為貴。榮期所以自得於三樂達貴賤之分明也。今更不復自賴於人類不醜惡于畜生。以芻水為甘膳。以羈絡為非謫。安則為之無所多難也。
又誣云。有無靈下經無靈下經妖怪之書耳。非三墳五典訓誥之言也。通才達儒所未究覽也。三曾五祖之言。又似解奏之文。此殆不詰而虛妄自露矣。今具聊復應之。凡俗人常謂。人死則滅無靈無鬼。然則無靈則無天曹。無鬼則無所枚也。若子孫奉佛而乃追譴祖先。或是賢人君子平生之時未必與子孫同事。而天曹便收伐之。命顏冉之尸羅枉戮之痛。仁慈祖考加虐毒于貴體。此豈聰明正直之神乎。若其非也。則狐貉魍魎淫厲之鬼。何能反制仁賢之靈而困禁戒之人乎。以此為誣。鄙丑書矣。
又誣云。道人聚斂百姓。大構塔寺。華飾奢靡。費而無益云云。
正曰。夫教有深淺。適時應物。悉已備于首論矣。請復申之。夫恭儉之心莫過堯舜。而山龍華蟲𦓞𦓗絺繡。故傳曰。錫鸞和鈴昭其聲也。三辰旗旗昭其明也。五色比象昭其文也。故王者之居。必金門玉陛靈臺鳳闕。將使異乎凡庶令貴賤有章也。夫人情從所睹而興感。故聞鼓鼙之音。睹羽麾之象。則思將帥之臣。聽琴瑟之聲。觀庠序之儀。則思朝廷之臣。遷地易觀則情貌俱變。今
【現代漢語翻譯】 現代漢語譯本：
他說，『十分之九』這種說法是不對的。天地的本性是以人為尊貴的。榮期之所以能從三樂中自得其樂，是因為他明白貴賤的區分。現在（佛教）不再依靠人類，反而不以像畜生那樣醜陋為恥，把吃草喝水當作美味佳餚，把束縛和控制當作不是懲罰。只要能安穩，做什麼都不會覺得困難。
他又誣衊說：『有《無靈下經》（認為人死後沒有靈魂的經書）這種妖怪的書籍，不是《三墳五典》（上古時期的典籍）訓誡告誡的言論，是通才和大學者都沒有研究過的。』（佛教的）『三曾五祖』的言論，又像是上奏的文書。這大概不用反駁，虛妄之處就自然暴露了。現在我姑且回覆一下。一般俗人常說，人死後就什麼都沒有了，沒有靈魂，沒有鬼。如果這樣，沒有靈魂就沒有天曹（天上的官府），沒有鬼就沒有地方可以埋葬。如果子孫信奉佛教，反而會追究譴責祖先，或者賢人君子在世時未必和子孫意見一致，天曹就因此懲罰他們，讓顏回、冉伯牛的屍體遭受冤枉殺戮的痛苦，仁慈的祖先對自己的身體施加虐待。這難道是聰明正直的神嗎？如果不是這樣，那麼狐貍、貉子、魍魎、作祟的鬼怪，怎麼能反過來控制仁賢的靈魂，困住修行戒律的人呢？用這些來誣衊佛教，真是鄙陋醜惡的書籍啊。
他又誣衊說：『道人（指僧人）聚斂百姓的錢財，大肆建造塔寺，裝飾華麗奢侈，浪費而沒有益處』等等。
我正面回答：佛教的教義有深淺之分，要適應時機和事物。這些都已經詳細地在前面的討論中說過了。請允許我再次說明。恭敬節儉之心沒有人能超過堯舜，但他們仍然使用山龍華蟲（繡在衣服上的圖案），𦓞𦓗絺繡（精美的絲織品）。所以《傳》中說：『懸掛鸞和鈴鐺，是爲了彰顯聲音；樹立三辰旗幟，是爲了彰顯光明；用五種顏色來比擬事物，是爲了彰顯文采。』所以君王的居所，必然有金門玉陛（金色的門和玉石的臺階），靈臺鳳闕（高臺和華麗的宮殿），這是爲了區別于普通百姓，使貴賤有章法。人的情感會隨著所見所聞而產生變化。所以聽到鼓鼙的聲音，看到羽毛旗幟的形象，就會想到將帥之臣；聽到琴瑟的聲音，看到學校的禮儀，就會想到朝廷的臣子。改變地方，改變觀看的事物，那麼情感和麵貌都會隨之改變。現在
【English Translation】 English version:
He says, 'The notion of 'nine out of ten' is incorrect. The nature of Heaven and Earth values humanity. Rong Qi's ability to find joy in the Three Pleasures stemmed from his understanding of the distinction between noble and base. Now, (Buddhism) no longer relies on humanity, but is not ashamed of being as ugly as livestock, treating grass and water as delicacies, and regarding restraint and control as not being punishment. If there is stability, doing anything will not be considered difficult.
He further slanders, saying: 'There is the 'No-Spirit Lower Sutra' (a scripture that believes there are no souls after death), a monstrous book, not the words of instruction and admonition from the 'Three Tombs and Five Canons' (ancient classics), which even talented scholars and great Confucians have not fully studied.' The words of the 'Three Ancestors and Five Forefathers' (of Buddhism) are like memorials to the emperor. This probably needs no refutation, as its falsehood is naturally exposed. Now, I will briefly respond. Common people often say that when people die, they cease to exist, with no spirits and no ghosts. If so, without spirits, there would be no Heavenly Court; without ghosts, there would be no place to bury the dead. If descendants believe in Buddhism and instead pursue and condemn their ancestors, or if virtuous gentlemen and wise men did not necessarily agree with their descendants during their lifetime, the Heavenly Court would punish them for this, causing the corpses of Yan Hui (顏回) and Ran Geng (冉耕) to suffer the pain of wrongful execution, and benevolent ancestors to inflict cruelty on their own bodies. Is this a wise and upright god? If not, how can foxes, badgers, goblins, and malevolent ghosts control the souls of the virtuous and confine those who practice the precepts? To slander Buddhism with these things is truly a vulgar and ugly book.
He further slanders, saying: 'The Daoists (referring to monks) amass the wealth of the people, build pagodas and temples on a large scale, decorate them lavishly and extravagantly, wasting resources without benefit,' and so on.
I answer directly: The teachings of Buddhism have depths and shallows, and must adapt to the times and circumstances. These have already been discussed in detail in the previous arguments. Please allow me to explain again. No one surpasses Yao (堯) and Shun (舜) in their hearts of reverence and frugality, yet they still used mountain dragons and flowered insects (patterns embroidered on clothing), 𦓞𦓗絺繡 (fine silk fabrics). Therefore, the 'Commentary' says: 'Hanging luan (鸞) and ling (鈴) bells is to display sound; erecting the Three Celestial Flags (三辰旗) is to display light; using five colors to symbolize things is to display culture.' Therefore, the residence of the king must have golden gates and jade steps (金門玉陛), spirit platforms and phoenix towers (靈臺鳳闕), to distinguish them from ordinary people and to establish order between noble and base. People's emotions change with what they see and hear. Therefore, hearing the sound of drums and seeing the image of feathered flags will make one think of the ministers of generals; hearing the sound of zithers and seeing the rituals of schools will make one think of the ministers of the court. Changing places and changing the things one sees will change both emotions and appearances. Now
悠悠之徒。見形而不及道者。莫不貴崇高而忽仄陋。是以諸奉佛者。仰慕遺蹟思存彷彿。故銘列圖像致其虔肅。割珍玩以增崇靈廟。故上士游之。則忘其蹄筌取諸遠味。下士游之。則美其華藻玩其炳蔚。先悅其耳目漸率以義方。三塗汲引莫有遺逸。猶器之取水。隨量多少唯穿底無當乃不受耳。
又專誣以禍福為佛所作。可謂元不解矣。聊復釋之。夫吉兇之與善惡。猶影響之乘形聲自然而然。不得相免也。行之由己。而理玄應耳。佛與周孔但共明忠孝信順。從之者吉背之者兇。示其度水之方。則使資舟接。不能令步涉而得濟也。其誨人之生救厄死之術。亦猶神農嘗粒食以充飢虛。黃帝垂衣裳以禦寒暑。若閉口而望飽。裸袒以求溫。不能強與之也。去和鵲之所以稱良醫者。以其應疾投藥不失其宜耳。不責其令有不死之民也。且扁鵲有云。吾能令當生者不死。不能令當死者必生也。若夫為子則不孝為臣則不忠乎。守膏肓而不悟。進良藥而不御。而受禍臨死之日更多咎。聖人深恨。良醫非徒東走。其勢投阱矣。
又誣云。沙門之在京洛者多矣。而未曾聞能令主上延年益壽。上不能調和陰陽使年豐民富消災卻疫克靜禍亂云云。下不能休糧絕粒呼吸清醇扶命度厄長生久視云云。
正曰。不然。莊周有云。達命之
情者不務命之所元奈何審期分之不可遷也。若令性命可以智德求之者。則發旦二子足令文父致千齡矣。顏子死則稱天喪予惜之至也。無以延之耳。且陰陽數度。期運所當。百六之極有時而臻。故堯有滔天之洪。湯有赤地之災。涿鹿有漂槽之血。阪泉有橫野之尸。何不坐而消之救其未然耶。且夫熊經鳥曳導引吐納。輟黍稷而御英蕊。吸風露以代糇糧。俟此而壽有待之倫也。斯則有時可夭。不能無窮者也。沙門之視松喬若未孩之兒耳。方將泛志於二儀之表。延祚于不死之鄉。豈能屑心營近與涓彭爭長哉。難者茍欲騁飾非之辯。立距諫之強。言無節奏義無宮商。嗟夫北里之亂雅。惡綠之奪黃也。其餘嘇之音曾無紀網。一遵先師不答之章。
又誣云。漢末有笮融者。合兵依徐州刺史陶謙。謙使之督運。而融先事佛。遂斷盜官運以自利入大起佛寺云云。行人悉與酒食云云。后為劉繇所攻見殺云云。
正曰。此難不待繩約而自縛也。夫佛教率以慈仁不殺忠信。不炫廉貞。不盜為首。老子云。兵者不祥之器邇者兇。融阻兵安忍結附𡨥逆。犯殺一也。受人使命取不報主。犯欺二也。斷割官物以自利入。犯盜三也。佛經云。不以酒為惠施。而融縱之。犯酒四也。諸戒盡犯。則動之死地矣。譬猶吏人解印脫冠而橫道肆暴。五尺
【現代漢語翻譯】 現代漢語譯本 情慾之人不致力于探究命運的根源，又怎能明白命運的期限和分配是不可改變的呢？如果說人的壽命可以通過智慧和德行來求得，那麼顏回和子路足以讓孔子活到千歲了。顏回去世時，孔子稱『天喪予』，這是極其痛惜的，但最終還是無法延長他的壽命。況且陰陽執行有其規律，壽命的長短也有其定數，百六之災難有時終會到來。所以堯有滔天洪水，商湯有赤地千里之災，涿鹿之戰有血流成河，阪泉之戰有屍橫遍野。為何不靜坐以消除災禍，在災難發生之前就加以挽救呢？再說那些熊經鳥伸、導引吐納之術，停止食用五穀雜糧而改食花蕊，呼吸風露來代替乾糧，指望這些來延長壽命，也是有其限度的。這樣看來，壽命有時是可以縮短的，但終究不能達到無窮無盡。沙門（佛教出家人）看待松喬（傳說中的仙人赤松子和王子喬）就像看待未斷奶的嬰兒一樣。他們正要將志向放飛于天地之外，在不死的境界中延續生命，怎能費心思于眼前的俗事，與涓（涓子）彭（彭祖）之流爭長短呢？提問者如果一心想要賣弄詭辯，堅持錯誤的主張，言語沒有節奏，義理沒有章法，這真是像北里的俗樂擾亂了雅樂，惡劣的紫色取代了黃色一樣。其餘嘈雜的聲音根本沒有綱紀法度，我將完全遵從先師不予回答的原則。
又有人誣衊說：『東漢末年有個叫笮融的人，聚集軍隊依附徐州刺史陶謙。陶謙讓他負責運輸，而笮融先信奉佛教，於是截斷盜取官府的運輸物資來為自己謀利，大興土木建造佛寺等等，給路人提供酒食等等，後來被劉繇攻打殺害等等。』
我（正）回答說：這種詰難不需要用繩索捆綁就會自己束縛自己。佛教向來以慈悲仁愛不殺生、忠誠守信不欺騙、廉潔貞正不盜竊為首要。老子說：『兵器是不祥之物，靠近它就會有兇險。』笮融擁兵自重，殘忍暴虐，結黨作亂，犯了殺戒，這是第一條罪過。接受別人的使命卻背叛主人，犯了欺騙之罪，這是第二條罪過。截斷侵吞官府財物來為自己謀利，犯了盜竊之罪，這是第三條罪過。《佛經》說：『不應該用酒來作為佈施。』而笮融卻放縱飲酒，犯了飲酒之罪，這是第四條罪過。各種戒律全部觸犯，那麼就會走向死地了。這就好比官吏解除官印，脫下官帽，在道路上橫行霸道，身高五尺...
【English Translation】 English version How can those driven by desires, who do not strive to understand the origin of destiny, comprehend that the limits and allocations of fate are immutable? If lifespan could be obtained through wisdom and virtue, then Yan Hui and Zilu would have enabled Confucius to live for a thousand years. When Yan Hui died, Confucius lamented, 'Heaven has forsaken me,' expressing the utmost grief, yet he could not extend Yan Hui's life. Moreover, the cycles of Yin and Yang have their rules, and the length of life has its predetermined limits. The extremes of the 'hundred and six' calamities will eventually arrive. Thus, Yao faced the overwhelming floods, Tang the drought-stricken lands, Zhuolu the rivers of blood, and Banquan the fields of corpses. Why not sit quietly and dispel these disasters, preventing them before they occur? Furthermore, practices like bear-walking and bird-stretching, guiding and expelling, ceasing the consumption of grains and instead ingesting flower stamens, inhaling wind and dew in place of provisions, relying on these to prolong life, are also limited. Thus, lifespan can sometimes be shortened, but it can never be infinitely extended. The Shramanas (Buddhist monks) view Song Qiao (legendary immortals Chisongzi and Prince Qiao) as if they were unweaned infants. They are about to let their aspirations soar beyond the realms of heaven and earth, extending their lives in the land of immortality. How could they concern themselves with mundane affairs, competing for longevity with the likes of Juan (Juanzi) and Peng (Pengzu)? If the questioner is solely intent on displaying sophistry, insisting on erroneous arguments, with speech lacking rhythm and reasoning lacking structure, it is like the vulgar music of Beili disrupting the elegant music, or the inferior purple replacing the superior yellow. The remaining chaotic sounds have no guiding principles, and I will completely adhere to the principle of my late teacher and not respond.
Furthermore, someone falsely accuses: 'At the end of the Eastern Han Dynasty, there was a man named Ze Rong (name of a person), who gathered troops and relied on Tao Qian (governor of Xu province), the governor of Xu province. Tao Qian put him in charge of transportation, but Ze Rong first believed in Buddhism, so he intercepted and stole the official transportation materials to benefit himself, building Buddhist temples on a large scale, etc., providing food and drink to passersby, etc., and was later attacked and killed by Liu Yao (name of a person), etc.'
I (Zheng) reply: This challenge binds itself without the need for ropes. Buddhism consistently prioritizes compassion and non-killing, loyalty and trustworthiness without deception, integrity and non-stealing. Laozi said: 'Weapons are inauspicious instruments; proximity to them brings misfortune.' Ze Rong held troops, was cruel and tyrannical, and formed factions to rebel, violating the precept against killing, which is the first offense. Accepting the mission of others but betraying the master, violating the precept against deception, which is the second offense. Intercepting and embezzling official property to benefit himself, violating the precept against stealing, which is the third offense. The Buddhist scriptures say: 'One should not use alcohol as a charitable offering.' But Ze Rong indulged in alcohol, violating the precept against drinking, which is the fourth offense. Having violated all the precepts, he will inevitably head towards death. This is like an official removing his seal and hat, acting recklessly on the road, being five feet tall...
之童皆能制之矣。笮氏不得其死。適足助明為惡之獲殃耳。
又誣云。石崇奉佛亦至。而不免族誅云云。
答曰。石崇之為人。余所悉也。驕盈耽酒放僭無度。多藏厚斂不恤煢獨。論才則有一割之利。計德則盡無取焉。雖託名事佛。而了無禁戒。即如世人貇清心穢色厲內荏。口詠禹湯而行偶桀跖。自貽伊禍。又誰之咎乎。
又誣云。周仲智奉佛亦精進。而竟復不蒙其福云云。
正曰。尋斯言似乎幸人之災。非通言也。仲智雖有好道之意。然意未受戒為弟子也。論其率情亮直見涉俊上。自是可才。而有強梁之累。未合道家嬰兒之旨矣。以此而遇忌勝之雄。喪敗理耳。縱如難者云。精進而遭害者有矣。此何異顏項夙夭。夷叔餒死。比干盡忠而陷剖心之禍。申生篤孝而致雉經之痛。若此之比不可勝言。孔子云。仁者壽義者昌。而復或有不免。固知宿命之證。至矣信矣。
又誣云。事佛之家樂死惡生。屬纊待絕之日。皆以為福祿之來。無復哀慼之容云云。
正曰。難者得無隱心而居物。不然何言之逆乎。夫佛經自謂得道者。能玄同彼我渾齊修短。涉生死之變。泯然無概。步禍福之地。而夷心不怛。樂天知命安時處順耳。其未體之者。哀哉慎終之心。乃所以增其篤也。故有大悲弘誓之義。
【現代漢語翻譯】 現代漢語譯本：即使是小孩子也能制服他了。笮氏（人名，不詳其義）不得好死，恰恰足以證明他助紂為虐，自取滅亡。
又有人誣衊說：『石崇（人名，西晉富豪）信奉佛教也很虔誠，最終還是難逃被滅族的下場。』
我回答說：『石崇這個人，我很瞭解。他驕橫自滿，沉迷酒色，放縱僭越，毫無節制，聚斂財富，不顧寡弱孤獨之人。論才能，他或許有一點小聰明；論德行，則一無是處。他雖然託名信佛，卻毫無禁戒之心。就像世上那些虛偽的人一樣，表面清高，內心污穢，外表嚴厲，內心怯懦，口中歌頌堯舜禹湯，行為卻與桀紂盜跖無異，最終自取災禍，又能怪誰呢？』
又有人誣衊說：『周仲智（人名，不詳其義）信奉佛教也很精進，最終還是沒有得到福報。』
我辯駁說：『說這種話似乎是幸災樂禍，不是通達事理的言論。周仲智雖然有好道之心，但他的心意並未達到受戒成為弟子的程度。論其直率坦誠，敢於進諫，確實是個人才，但卻有剛強暴戾的缺點，不符合道家嬰兒般純真的宗旨。因此，遇到忌賢妒能的強敵，最終失敗也是理所當然的。縱然如提問者所說，精進修行卻遭遇禍害的例子確實存在。但這和顏回、伯夷叔齊早夭餓死，比干忠心耿耿卻慘遭剖心之禍，申生孝順卻被逼自縊有什麼區別呢？這樣的例子數不勝數。《孔子》說：『仁者壽，義者昌。』但有時也會有例外。由此可知，宿命論的說法是真實可信的。』
又有人誣衊說：『信奉佛教的人家，樂於死亡，厭惡生存，臨終之時，都以為是福祿降臨，沒有哀傷悲慼的表情。』
我辯駁說：『提問者莫非是心懷偏見，以自己的想法來揣度別人？不然，怎麼會說出如此顛倒黑白的話呢？佛經上說，得道之人，能夠達到物我兩忘，生死齊一的境界，經歷生死變化，內心毫無波動，身處禍福之地，也能保持平靜的心態，樂天知命，隨遇而安。那些尚未領悟的人，哀傷送終的心情，正是爲了增加他們對道的篤信啊！所以才有大悲弘誓的說法。』
【English Translation】 English version: Even a child could subdue him. Zhai Shi (name, meaning unknown) did not die a good death, which is enough to prove that he helped the wicked and brought disaster upon himself.
Someone also slandered, saying: 'Shi Chong (name, a wealthy man in the Western Jin Dynasty) was also very devout in his belief in Buddhism, but in the end, he could not escape the fate of being exterminated.'
I replied: 'I know Shi Chong very well. He was arrogant and complacent, indulged in wine and women, and was unrestrained and excessive. He accumulated wealth and did not care about the weak and lonely. In terms of talent, he may have had some cleverness; in terms of virtue, he was worthless. Although he claimed to believe in Buddhism, he had no precepts in his heart. Like those hypocritical people in the world, he was outwardly noble but inwardly filthy, outwardly strict but inwardly timid, singing the praises of Yao, Shun, Yu, and Tang, but behaving no differently from Jie, Zhou, and Zhi, ultimately bringing disaster upon himself. Who else can he blame?'
Someone also slandered, saying: 'Zhou Zhongzhi (name, meaning unknown) was also very diligent in his belief in Buddhism, but in the end, he did not receive blessings.'
I argued: 'Saying such things seems to be gloating over misfortune, not a statement of understanding. Although Zhou Zhongzhi had a heart for the Tao, his intention did not reach the point of being ordained as a disciple. In terms of his straightforwardness and willingness to speak frankly, he was indeed a talented person, but he had the flaw of being strong and violent, which did not conform to the Taoist principle of childlike innocence. Therefore, it is only natural that he would fail when encountering a jealous and capable enemy. Even if, as the questioner said, there are indeed examples of diligent practitioners encountering misfortune, how is this different from Yan Hui and Bo Yi and Shu Qi dying young of starvation, Bi Gan being loyal but suffering the misfortune of having his heart cut out, and Shen Sheng being filial but being forced to commit suicide? There are countless such examples. Confucius said: 'The benevolent live long, and the righteous prosper.' But there are sometimes exceptions. From this, we can know that the theory of predestination is true and credible.'
Someone also slandered, saying: 'Families who believe in Buddhism are happy to die and hate to live. On the day of their death, they all think that blessings are coming and have no expressions of sorrow.'
I argued: 'Is the questioner harboring prejudice and judging others by their own standards? Otherwise, how could they say such upside-down words? The Buddhist scriptures say that those who have attained enlightenment can reach a state of forgetting self and others, and equating life and death. They experience the changes of life and death without any fluctuations in their hearts. They can remain calm in the face of fortune and misfortune, be content with their fate, and adapt to circumstances. Those who have not yet understood this, their sorrowful feelings at the time of death are precisely to increase their faith in the Tao! That is why there is the saying of great compassion and vows.'
仇人之喪猶加哀矜。以德報怨不念舊惡。況乎骨肉之痛情隆自然者。而可以無哀慼之心者哉。夫愛親者不敢惡於人。恐疇己之深也。逆情違道於斯見矣。
弘明集卷第一 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第二
梁楊都建初寺釋僧祐撰
明佛論
晉宗炳
夫道之至妙。固風化宜尊。而世多誕佛。咸以我躬不閱遑恤於後。萬里之事百年以外。皆不以為然。況復須彌之大。佛國之偉。精神不滅。人可成佛。心作萬有。諸法皆空。宿緣綿邈億劫乃報乎。此皆英奇超洞理信事實。黃華之聽豈納雲門之調哉。世人又貴周孔書典。自堯至漢。九州華夏曾所不暨。殊域何感漢明。何德而獨昭靈彩。凡若此情又皆牽附。先習不能曠以玄覽。故至理匪遐而疑以自沒。悲夫。中國君子明於禮義。而闇于知人之心。寧知佛之心乎。今世業近事謀之不臧。猶興喪反之。況精神我也。得焉則清升無窮。失矣則永墜無極。可不臨深而求履薄而慮乎。夫一局之奕形算之淺。而奕秋之心何嘗有得。而乃欲率井蛙之見妄抑大猷。至獨陷神于天阱之下。不以甚乎。今以茫昧之識。燭幽冥之故。既不能自覽監于所失。何能獨明於所得。唯當明精闇向推夫善道居。然宜修以佛經為指南耳。彼佛
【現代漢語翻譯】 現代漢語譯本：即使是仇人去世，也應該表示哀悼和憐憫。用恩德來回報怨恨，不記著過去的仇恨。更何況是骨肉親情的悲痛，情感深厚自然流露，怎麼可以沒有哀傷的心情呢？愛親人的人，不敢對別人做壞事，恐怕禍患會牽連到自己。違揹人情和道義的事情，在這裡就顯現出來了。
《弘明集》卷第一 大正藏第52冊 No. 2102 《弘明集》
《弘明集》卷第二
梁朝楊都建初寺釋僧祐撰
明佛論
晉朝宗炳
道的至高奧妙，本來就應該受到風俗教化的尊重。但是世人大多輕視佛法，總認為自己眼前的生活都顧不過來，哪裡有空去考慮身後之事。萬里之外的事情，百年以後的事情，都不認為是真實的。更何況是須彌山（Sumeru）的巨大，佛國世界的偉大，精神不滅，人可以成佛，心能創造萬物，一切諸法皆是空性，宿世的因緣經過漫長的億劫才能得到報應呢？這些都是英才奇士超越常人的見解，是相信事實的。庸俗的耳朵怎麼能聽得懂高雅的音樂呢？世人又看重周公、孔子的經典，但是從堯舜到漢朝，九州華夏都沒有涉及到的地方，為什麼偏偏殊域（遙遠的國度）的佛法能感應到漢明帝，漢明帝又有什麼德行能夠獨自彰顯佛法的靈驗呢？凡是像這樣的想法，都是牽強附會，被先前的習慣所束縛，不能用玄妙的眼光來看待事物。所以至高的道理並不遙遠，卻因為疑惑而讓自己沉淪。真是可悲啊！中國的君子精通禮義，卻不善於瞭解人心，又怎麼能瞭解佛的心呢？現在世人對於身邊的事情都處理不好，尚且會招致衰敗，更何況是精神呢？得到它，就能清凈昇華，沒有窮盡；失去它，就會永遠墮落，沒有盡頭。難道不應該像面臨深淵一樣謹慎，像踩在薄冰上一樣小心嗎？一局棋的輸贏，算計的淺顯，而奕秋（古代圍棋高手）的心中又何嘗真正有所得呢？卻想要用井底之蛙的見識，來妄自貶低偉大的事業，這難道不是把自己的精神困在天羅地網之下嗎？現在用茫然無知的認識，來推測幽深玄妙的道理，既不能自己反省所犯的錯誤，又怎麼能獨自明白自己所得到的呢？只有明白精進的方向，推崇善道，才是正確的。當然應該以佛經作為指南啊。那佛陀
【English Translation】 English version: Even at the funeral of an enemy, one should show sorrow and compassion. Repay hatred with kindness, and do not dwell on past grievances. How much more so should one feel grief for the pain of one's own flesh and blood, where deep emotions naturally arise? How can one not have a sorrowful heart? Those who love their relatives dare not do evil to others, fearing that misfortune will befall them. To go against human feelings and the Way is evident in this.
Hongming Ji, Volume 1 Taisho Tripitaka, Volume 52, No. 2102, Hongming Ji
Hongming Ji, Volume 2
Compiled by Monk Sengyou of Jianchu Temple in Yangdu, Liang Dynasty
On Clarifying Buddhism
By Zong Bing of the Jin Dynasty
The ultimate subtlety of the Dao should be respected by customs and teachings. However, most people in the world belittle Buddhism, thinking that they are too busy with their current lives to worry about what happens after death. Matters beyond ten thousand miles and a hundred years are not considered real. How much more so the greatness of Mount Sumeru (Sumeru), the magnificence of the Buddha-lands, the immortality of the spirit, the possibility of humans becoming Buddhas, the mind creating all things, all dharmas being empty, and the karmic connections of past lives taking eons to ripen? These are all extraordinary insights of talented individuals, believing in facts. How can vulgar ears understand refined music? People also value the classics of the Duke of Zhou and Confucius, but from Yao and Shun to the Han Dynasty, areas not reached by the nine provinces of China, why is it that the Buddhism of distant lands could move Emperor Hanming, and what virtue did Emperor Hanming possess to uniquely manifest the spiritual efficacy of Buddhism? All such thoughts are far-fetched and attached, bound by prior habits, unable to view things with profound insight. Therefore, the ultimate truth is not far away, but one drowns oneself in doubt. How sad! Chinese gentlemen are well-versed in ritual and righteousness, but not good at understanding people's hearts. How can they understand the Buddha's heart? Now, if people cannot handle the affairs at hand, they will suffer decline. How much more so with the spirit? If one attains it, one will ascend purely without end; if one loses it, one will fall eternally without limit. Should one not be as cautious as facing a deep abyss, as careful as treading on thin ice? The outcome of a game of chess, the shallowness of calculation, what has Yiqiu (an ancient master of Weiqi) ever truly gained in his heart? Yet, one wants to use the view of a frog at the bottom of a well to presumptuously belittle great undertakings. Is this not trapping one's spirit beneath a net of heaven? Now, using ignorant knowledge to fathom profound and mysterious principles, one cannot reflect on one's own mistakes, how can one alone understand what one has gained? Only by understanding the direction of diligent progress, promoting the good path, is one correct. Of course, one should use the Buddhist scriptures as a guide. That Buddha
經也。包五典之德。深加遠大之實。含老莊之虛。而重增皆空之盡。高言實理肅焉感神。其映如日其清如風。非聖誰說乎。謹推世之所見而會佛之理為明。
論曰。今自撫踵至頂。以去凌虛心往而勿已。則四方上下皆無窮也。生不獨造必傳所資。仰追所傳則無始也。奕世相生而不已。則亦無竟也。是身也既日用無限之實。親由無始而來。又將傳於無竟而去矣。然則無量無邊之曠。無始無終之久。人固相與凌之以自敷者也。是以居赤縣。於八極曾不疑焉。今布三千日月。羅萬二千天下。恒沙閱國界飛塵紀積劫。普冥化之所容。俱眇末其未央。何獨安我而疑彼哉。夫秋毫處滄海。其懸猶有極也。今綴彝倫于太虛為𦴭。胡可言哉。故世之所大道之所小。人之所遐天之所邇。所謂軒轅之前。遐哉邈矣者。體天道以高覽。蓋昨日之事耳。書稱知遠。不出唐虞。春秋屬辭盡于王業。禮樂之良敬。詩易之溫潔。今于無窮之中。煥三千日月以照麗。列萬二千天下以貞觀。乃知周孔所述。蓋於蠻觸之域。應求治之粗感且寧。乏於一生之內耳。逸乎生表者。存而未論也。若不然也。何其篤于為始形。而略于為終神哉。登蒙山而小魯。登太山而小天下。是其際矣。且又墳典已逸。俗儒所編專在治跡。言有出於世表。或散沒于史策。或絕
【現代漢語翻譯】 現代漢語譯本： 這是經書啊。它包含五典的美德，深邃而廣大的內涵，蘊含老莊的虛無思想，並且更加強調一切皆空的真諦。它高深的言論和實在的道理，肅穆得足以感動神靈。它的光芒如同太陽般照耀，它的清澈如同風一般拂過。不是聖人，誰能說出這樣的話呢？我謹遵世俗的見解，結合佛的道理來闡明真理。
論述說：現在從腳跟到頭頂，如果一心想要超越虛空，不停地追求，那麼四面八方、上下都將是無窮無盡的。生命不是憑空產生的，必定依賴於傳承的資助。向上追溯所傳承的，那麼就是沒有開始的。世代相生，永不停息，那麼也就是沒有終結的。這個身體，既然每天都在使用無限的資源，親身從無始而來，又將要傳給無終而去。既然如此，那麼無量無邊的廣闊，無始無終的久遠，人們本來就應該相互憑藉它來舒展自己。因此，居住在赤縣（指中國），對於八極（指極遠的地方）也不曾懷疑。現在鋪開三千個日月（指小千世界），羅列一萬二千個天下（指小千世界），用恒河沙數般的國土來計算，用飛揚的塵土來記錄累積的劫數，普遍地包容著冥化所能容納的一切，都渺小到微不足道，沒有窮盡。為什麼唯獨安於自身而懷疑其他呢？一根秋毫放在滄海之中，它的懸掛尚且有盡頭。現在把人倫綱常綴在太虛之中，又怎麼能說得清呢？所以世俗認為大的，大道認為是小的；人認為遠的，天認為是近的。所謂軒轅（黃帝）之前，多麼遙遠啊，但用體悟天道的高度來看，只不過是昨天的事情罷了。《尚書》稱讚『知遠』，也不超出唐堯虞舜的時代。《春秋》的措辭，也止於王業。《禮記》和《樂經》的美好和恭敬，《詩經》和《易經》的溫和和純潔，現在在無窮之中，煥發出三千個日月來照耀，排列著一萬二千個天下來端正觀看，才知道周公和孔子所說的，只不過是在蠻夷之地的粗淺的治理感悟，而且還侷限於一生之內。超越生命之外的，存在但沒有論述。如果不是這樣，為什麼如此重視有形的開始，而忽略無形的終結呢？登上蒙山就覺得魯國很小，登上泰山就覺得天下很小，這就是他們的邊界了。而且古代典籍已經散失，世俗儒生所編纂的，專門記載治理的功績。言論如果有超出世俗的，或者散落在史書中，或者已經斷絕了。
【English Translation】 English version: This is Sutra. It contains the virtues of the Five Classics, profound and vast substance, implies the emptiness of Lao Tzu and Zhuang Zhou, and emphasizes the ultimate truth of emptiness. Its profound words and real principles are solemn enough to move the gods. Its light shines like the sun, and its clarity blows like the wind. Who can say such things if not a sage? I respectfully follow the views of the world and combine the principles of Buddha to clarify the truth.
The treatise says: Now from heel to crown, if one is determined to transcend the void and pursue it unceasingly, then all directions, up and down, will be infinite. Life is not created out of nothing, it must rely on the assistance of inheritance. Tracing back to what is inherited, then there is no beginning. Generations are born and never cease, then there is also no end. This body, since it uses unlimited resources every day, personally comes from the beginningless and will be passed on to the endless. If so, then the immeasurable and boundless vastness, the beginningless and endless duration, people should have been relying on each other to stretch themselves. Therefore, living in the Red County (referring to China), there is no doubt about the Eight Extremes (referring to the extremely distant places). Now spread out three thousand suns and moons (referring to the small chiliocosm), list twelve thousand worlds (referring to the small chiliocosm), use the Ganges River sands-like countries to calculate, use the flying dust to record the accumulated kalpas, universally contain everything that the darkness can accommodate, all are small to insignificant, without end. Why only be content with oneself and doubt others? A strand of autumn hair placed in the vast sea, its suspension still has an end. Now attach the human ethics to the Taixu (the Great Void), how can it be said clearly? Therefore, what the world thinks is big, the Tao thinks is small; what people think is far, the heaven thinks is near. The so-called Xuan Yuan (Huangdi, the Yellow Emperor) before, how far away, but from the height of understanding the Tao of Heaven, it is just yesterday's matter. The Book of Documents praises 'knowing the distance', it does not exceed the era of Tang Yao and Yu Shun. The rhetoric of the Spring and Autumn Annals also ends with the royal career. The beauty and reverence of the Book of Rites and the Book of Music, the gentleness and purity of the Book of Poetry and the Book of Changes, now in the infinite, radiate three thousand suns and moons to illuminate, arrange twelve thousand worlds to correct the view, then know that what Zhou Gong and Confucius said, is just a superficial understanding of governance in the barbarian land, and it is also limited to a lifetime. What is beyond life exists but has not been discussed. If not, why attach so much importance to the tangible beginning, and ignore the intangible end? Climbing Mount Meng, one feels that the State of Lu is small; climbing Mount Tai, one feels that the world is small. These are their boundaries. Moreover, ancient books have been lost, and what secular Confucian scholars have compiled is dedicated to recording the achievements of governance. If there are words that go beyond the world, they are either scattered in historical books or have been cut off.
滅于坑焚。若老子莊周之道。松喬列真之術。信可以洗心養身。而亦皆無取於六經。而學者唯守救粗之𨵗文。以書禮為限。斷聞窮神積劫之遠化。炫目前而永忽。不亦悲夫。嗚呼有似行乎增云之下而不信日月者也。今稱一陰一陽謂陰陽不測之謂神者。蓋謂至無為道陰陽兩渾。故曰一陰一陽也。自道而降便入精神。常有于陰陽之表。非二儀所究。故曰陰陽不測耳。君平之說一生二謂神明是也。若此二句皆以無明。則以何明精神乎。然群生之神其極雖齊。而隨緣遷流成粗妙之識。而與本不滅矣。今雖舜生於瞽。舜之神也。必非瞽之所生。則商均之神。又非舜之所育。生育之前素有粗妙矣。既本立於未生之先。則知不滅于既死之後矣。又不滅則不同。愚聖則異。知愚聖生死不革不滅之分矣。故云。精神受形周遍五道成壞天地。不可稱數也。夫以累瞳之質誕于頑瞽。嚚均之身受體黃中。愚聖人絕何數以合乎。豈非重華之靈始粗于在昔。結因往劫之先。緣會萬化之後哉。今則獨絕其神。昔有接粗之累。則練之所盡矣。神之不滅。及緣會之理積習而聖。三者鑑於此矣。若使形生則神生形死則神死。則宜形殘神毀形病神困。懅有腐敗其身。或屬纊臨盡而神意平全者。及自牖執手。病之極矣。而無變德行之主。斯殆不滅之驗也。若必神
生於形。本非緣合。今請遠取諸物。然後近求諸身。夫五嶽四瀆謂無靈也。則未可斷矣。若許其神。則岳唯積土之多。瀆唯積水而已矣。得一之靈。何生水土之粗哉。而感托巖流肅成一體。設使山崩川竭。必不與水土俱亡矣。神非形作合而不滅。人亦然矣。神也者妙萬物而為言矣。若資形以造隨形以滅。則以形為本。何妙以言乎。夫精神四達並流無極。上際于天下盤于地。聖之窮機賢之研微。逮于宰賜莊嵇吳札子房之倫。精用所之皆不莊不行。坐徹宇宙。而形之臭腐甘嗜所資。皆與下愚同矣。寧當復稟之以生隨之以滅耶。又宜思矣。周公郊祀后稷宗祀文王世或謂空以孝即問談者。何以了其必空則必無以了矣。茍無以了。則文稷之靈不可謂之滅矣。齋三日必見所為齋者。寧可以常人之不見而斷。周公之必不見哉。嬴博之葬日。骨肉歸於土魂氣則無不之非滅之謂矣。夫至治則天大亂滔天其要心神之為也。堯無理不照。無慾不盡。其神精也。桀無惡不肆。其神悖也。桀非不知堯之善知己之惡。惡已亡也。體之所欲。悖其神也。而知堯惡亡之識。常含于神矣。若使不居君位千歲勿死。行惡則楚毒交至。微善則少有所寬。寧當復不稍滅其惡漸修其善乎。則曏者神之所含知堯之識。必當少有所用矣。又加千歲而勿已。亦可以其欲都
澄。遂精其神如堯者也。夫辰月變則律呂動。晦望交而蚌蛤應。分至啟閉。而燕鷹龍蛇颯焉出沒者。皆先之以冥化。而後發於物類也。凡厥群有同見陶于冥化矣。何數事之獨然。而萬化之不盡然哉。今所以殺人而死傷人而刑。及為縲紲之罪者。及今則無罪與今有罪而同然者。皆由冥緣前遘而人理后發矣。夫幽顯一也。釁遘于幽而丑發於顯。既無怪矣。行兇于顯而受毒于幽。又何怪乎。今以不滅之神含知堯之識。幽顯于萬世之中。苦以創惡樂以誘善。加有日月之宗。垂光明照。何緣不虛。已鉆仰一變至道乎。自恐往劫之桀紂。皆可徐成將來之湯武。況今風情之倫少而泛心於清流者乎。由此觀之。人可作佛。其亦明矣。夫生之起也。皆由情兆。今男女構精萬物化生者。皆精由情構矣。情構於己而則百眾神受身。大似知情為生本矣。至若五帝三后。雖超情窮神。然無理不順。茍昔緣所會。亦必俯入精化相與順生而敷萬族矣。況今以情貫神一身死情。安得不復受一身生死無量乎。識能澄不滅之本。稟日損之學。損之又損。必至無為無慾。欲情唯神獨映則無當於生矣。無生則無身。無身而有神。法身之謂也。今黃帝虞舜姬公孔父。世之所仰而信者也。觀其縱轡昇天龍潛鳥飏反風起禾絕粒絃歌。亦皆由窮神為體。故神功所應。倜儻
【現代漢語翻譯】 現代漢語譯本： 澄明心神，就能像堯一樣聖明。辰月（指農曆三月）的變化會引起音律的變動，月亮朔望交替時蚌蛤會相應出現。春分、夏至、立冬、立春等節氣的變化，燕子、老鷹、龍、蛇等動物的出現和消失，都是先在冥冥之中變化，然後才在萬物中顯現出來。所有事物都在冥冥之中受到陶冶，為什麼只有少數事情是這樣，而萬物的變化卻不完全是這樣呢？現在那些殺人償命、傷人受刑，以及被囚禁的人，或者現在無罪將來有罪的人，都是因為前世的因緣在冥冥之中先已註定，而後才在人世間顯現出來。幽冥和顯現本是一體的，罪惡在幽冥中結下，醜事在顯現中爆發，這沒有什麼奇怪的。在顯現中作惡，在幽冥中受報，又有什麼奇怪的呢？現在用不滅的精神包含著像堯一樣的智慧，在萬世之中顯現和隱藏，用苦難來懲罰罪惡，用快樂來引導善良，再加上太陽和月亮的照耀，有什麼因緣不能使虛妄變為真實呢？已經深入探究到至高的道了嗎？我擔心往昔的桀紂，都可以慢慢變成將來的湯武，更何況現在那些風情萬種、心懷清流的人呢？由此看來，人可以成佛，這不是很明顯嗎？生命的產生，都是由情慾的萌動引起的。現在男女交合，萬物化生，都是因為精氣由情慾構成。情慾在自身中構成，那麼無數的神靈就會接受身體。看來情慾是生命的根本。至於五帝三后，雖然超越情慾，窮盡神理，但沒有不順應天理的。如果前世的因緣聚合，也一定會俯身進入精氣化生的過程，相互順應而繁衍萬族。更何況現在用情慾貫穿神識，一身死去情慾，怎麼能不再受一身的生死輪迴呢？如果意識能夠澄明不滅的本性，學習每日減損的學問，減損再減損，必定達到無為無慾的境界。如果情慾消失，只有神識獨自照耀，就不會再有生命的產生。沒有生命就沒有身體，沒有身體卻有神識，這就是法身。現在的黃帝、虞舜、姬公、孔父，都是世人所仰慕和信任的。看看他們縱馬昇天、龍潛鳥翔、反風起禾、絕粒絃歌，也都是因為窮盡神理為本體，所以神功才會應驗，如此傑出。
【English Translation】 English version: To clarify one's spirit is to be like Yao (a sage king in ancient China). Changes in the Chen month (third month of the lunar calendar) cause the musical pitch pipes to move; the conjunction of the dark and full moon corresponds to the appearance of shellfish. The solstices and equinoxes, the beginning and closing of seasons, and the sudden appearances and disappearances of swallows, eagles, dragons, and snakes, all first undergo transformation in the unseen realm before manifesting in the world of things. All beings are molded in this unseen transformation. Why should only a few things be this way, and not all transformations be completely so? Those who kill and are put to death, injure and are punished, and those who are imprisoned, or those who are innocent now but will be guilty in the future, are all due to pre-existing karmic connections in the unseen realm that manifest later in human affairs. The unseen and the seen are one. When transgression is conceived in the unseen, and ugliness erupts in the seen, there is nothing strange about it. When one commits evil in the seen and receives retribution in the unseen, what is strange about that? Now, with an imperishable spirit containing the wisdom of Yao, manifesting and concealing itself within the myriad ages, using suffering to punish evil and joy to guide goodness, and with the sun and moon shining their light, what cause is there for falsehood not to become truth? Have you deeply explored the supreme Dao? I fear that even the wicked Jie (last ruler of the Xia dynasty) and Zhou (last ruler of the Shang dynasty) of the past can gradually become the virtuous Tang (founder of the Shang dynasty) and Wu (founder of the Zhou dynasty) of the future. How much more so those who are now romantic and have a mind for purity? From this perspective, it is clear that a person can become a Buddha. The arising of life is all due to the stirrings of desire. Now, when men and women unite their essence, and the myriad things are born, it is all because essence is formed by desire. When desire is formed within oneself, then countless spirits receive a body. It seems that desire is the root of life. As for the Five Emperors and Three Kings, although they transcended desire and exhausted spiritual principles, there was nothing that did not accord with reason. If the karmic conditions of the past converge, they must also descend into the process of essence transformation, mutually accord with it, and spread the myriad races. How much more so now, when one uses desire to permeate the spirit, and the body dies with desire, how can one not receive another body and endless cycles of birth and death? If consciousness can clarify the imperishable nature and learn the teaching of daily reduction, reducing and reducing again, one will surely reach the state of non-action and non-desire. If desire disappears and only the spirit shines alone, then there will be no cause for life to arise. Without life, there is no body; without a body, there is spirit. This is what is called the Dharma body. Now, the Yellow Emperor, Yu Shun (another sage king), the Duke of Zhou, and Confucius are all revered and trusted by the world. Look at their riding dragons to ascend to heaven, dragons diving and birds soaring, reversing the wind to raise crops, abstaining from grain and playing music, all of which were due to exhausting spiritual principles as their essence, so the power of the spirit responded, and they were outstanding.
無方也。今形理雖外。當其隨感起滅。亦必有非人力所致而至者。河之出圖洛之出書。蓂莢無裁而敷。玄圭不琢而成。桑谷在庭。倏然大拱忽爾以亡。火流王屋而為烏。鼎之輕重大小。皆翕欻變化感靈而作。斯實不思議之明類也。夫以法身之極靈。感妙眾而化見。照神功以朗物。復何奇不肆何變可限。豈直仰陵九天龍行九泉吸風絕粒而已哉。凡厥光儀符瑞之偉。分身踴出移轉世界巨海入毛之類。方之黃虞姬孔神化無方向者。眾瑞之晻曖顯沒。既出形而入神。同惚恍而玄化。何獨信此而抑彼哉。冥覺法王清明卓朗。信而有徴。不違顏咫尺。而昧者不知。哀矣哉。夫洪範庶徴休咎之應。皆由心來。逮白虹貫日太白入昴。寒谷生黍崩城隕霜之類。皆發自人情。而遠形天事固相為形影矣。夫形元無影聲元無響。則亦情元無報矣。豈直貫日隕霜之類哉。皆莫不隨情曲應物無遁形。但或結于身或播於事。交賒紛綸顯昧眇漫。孰睹其際哉。眾變盈世群像滿目。皆萬世以來。精感之所集矣。故佛經云。一切諸法從意生形。又云。心為法本。心作天堂。心作地獄。義由此也。是以清心潔情必妙生英麗之境。濁情滓行永悖於三涂之域。何斯唱之迢遰微明有實理而直䟽魂沐想飛誠悚志者哉。雖然夫億等之情。皆相緣成識。識感成形。其性實無
也。自有津悟以來。孤聲豁然滅除心患。未有斯之至也。請又述而明之。夫聖神玄照而無思營之識者。由心與物絕唯神而已。故虛明之本。終始常住。不可凋矣。今心與物交不一于神。雖以顏子之微微而必幹幹鉆仰好仁樂山。庶乎屢空。皆心用乃識必用用妙接識識妙續。如火之炎炎相即而成爓耳。今以悟空息心。心用止而情識歇。則神明全矣。則情識之構既新故妙續。則悉是不一之際。豈常有哉。使庖丁觀之。必不見全牛者矣。佛經所謂變易離散之法。法識之性。空夢幻影響泡沫水月。豈不然哉。顏子知其如此。故處有若無。撫實若虛。不見有犯而不挍也。今觀顏子之屢空。則知其有之實無矣。況自茲以降喪真彌遠。雖復進趨大道。而與東走之疾。同名狂者。皆違理謬感遁天忘行彌非真有矣。況又質味聲色。復是情偽之所影化乎。且舟壑潛謝變速奔電。將來未至。過去已滅。已在不住。眒息之頃無一毫可據。將欲何守而以為有乎。甚矣偽有之蔽神也。今有明鏡於斯紛穢集之。微則其照藹然。積則其照昢然。彌厚則照而昧矣。質其本明。故加穢猶照。雖從藹至昧。要隨鏡不滅以辯之。物必隨穢彌失而過謬成焉。人之神理有類於此。偽有累神成精粗之識。識附於神故雖死不滅漸之以空。必將習漸至盡而窮本神矣。泥洹之謂
也。是以至言云富從而[(止/石)*聖]以空焉。夫巖林希微風水為虛。盈懷而往猶有曠然。況聖穆乎。空以虛授人而不情心樂盡哉。是以古之乘虛入道。一沙一佛未詎多也。
或問曰。神本至虛。何故治受萬有而與之為緣。又本虛既均。何故分為愚聖乎。又既云心作萬有。未有萬有之時。復何以累心使感而生萬有乎。
答曰。今神妙形粗而相與為用。以妙緣粗則知以虛緣有矣。今愚者雖鄙。要能處今識昔在此憶彼。皆有神功。則練而可盡知其本均虛矣。心作萬有備於前論。據見觀實三者固已信然矣。但所以然者其來無始。無始之始豈有始乎。亦玄之又玄矣。莊周稱冉求問曰。未有天地可知乎。仲尼曰。古猶今也。蓋謂雖在無始之前。仰尋先際初自茫眇。猶今之冉求耳。今神明始創及群生最先之祖。都自杳漠非追想所及。豈復學者通塞所豫乎。夫聖固凝廢。感而後應耳。非想所及。即六合之外矣。無以為感。故存而不論聖而不論。民何由悟。今相與踐地戴天。而存踐戴之外。豈有紀極乎。禹之弼成五服敷土不過九州者。蓋道世路所及者耳。至於大荒之表晹谷蒙氾之際。非復人理所豫。則神聖已所不明矣。況過此彌往渾沌冥茫。豈複議其邊陲哉。今推所踐戴。終至所不議。故一體耳。推今之神用求昔之所
【現代漢語翻譯】 現代漢語譯本： 因此，至理名言說，富足會追隨聖人，最終歸於空寂。那巖石遍佈的森林，稀疏而幽微，清風流水，都顯得空虛。即使懷著滿腔心事前往，心中仍然感到空曠。更何況是聖人的境界呢？以空虛之心傳授於人，難道不是心懷喜悅，樂於奉獻一切嗎？因此，古代那些憑藉虛靜之心進入道境的人，即使說一粒沙就是一個佛，也不算多。
有人問：神性原本是至虛至無的，為什麼又要治理和接受萬物的存在，並與它們結下因緣呢？而且，既然本性虛空是相同的，為什麼又要區分為愚笨和聖明呢？還有，既然說心創造了萬物，那麼在萬物還沒有產生的時候，又是什麼使心受到牽累，從而產生萬物呢？
回答說：現在神妙之性與粗糙之形相互作用，以神妙之性與粗糙之形結緣，就可以知道是以虛空之性與有形之物結緣了。現在愚笨的人雖然鄙陋，但也能處理現在的事情，認識過去的事情，在此處回憶彼處的事情，這些都具有神性的功用。那麼，經過磨練就可以完全瞭解其本性是均等的虛空了。心創造萬物，已經在前面的論述中詳細說明了。根據所見、所觀、所實這三者，確實是這樣。但之所以如此的原因，其由來沒有開始。沒有開始的開始，怎麼會有開始呢？這真是玄妙之中的玄妙啊！莊周說，冉求問道：在天地還沒有產生之前，可以知道什麼嗎？仲尼說：古代就像現在一樣。大概是說，即使在沒有開始之前，仰頭尋找最初的邊界，最初也是茫然無知的，就像現在的冉求一樣。現在神明的最初創造，以及眾生最早的祖先，都來自杳遠而不可知的地方，不是追溯想像所能達到的。難道是學者們通達或閉塞所能預料的嗎？聖人本來就是凝神靜寂，因為感應才有所迴應。不是思想所能達到的，那就是六合之外的境界了。沒有什麼可以使他產生感應，所以存在而不加以討論，聖明而不加以評論，百姓怎麼能夠領悟呢？現在我們相互踩著大地，頂著天空，而存在於踩地頂天之外的境界，難道有邊際可言嗎？禹幫助舜帝成就功業，劃分五服，治理土地，也不過是九州的範圍。至於大荒之外，暘谷蒙氾的邊際，就不是人類的道理所能預料的了。那麼，即使是神聖之人也已經不清楚了。更何況超過這些，更加遙遠，一片混沌冥茫，又怎麼能討論它的邊陲呢？現在推究我們所踩的大地，所頂的天空，最終到達我們所不能議論的地方，所以說是一體的。推究現在的神性作用，尋求過去的神性作用
【English Translation】 English version: Therefore, the ultimate saying states that wealth follows the sage and ultimately returns to emptiness. The rocky forests, sparse and subtle, with their breezes and flowing water, appear as void. Even going there with a heart full of concerns, one still feels a sense of vastness. How much more so is the state of a sage? Imparting emptiness to others with a void mind, is it not joyful and willing to give everything? Therefore, those in ancient times who entered the Tao through emptiness, even saying that one grain of sand is one Buddha, is not too much.
Someone asked: The nature of the spirit is originally utterly void. Why then does it govern and receive the existence of all things, and form connections with them? Moreover, since the original voidness is equal, why is there a distinction between foolishness and sagacity? Furthermore, since it is said that the mind creates all things, what burdened the mind and caused it to generate all things before all things existed?
The answer is: Now, the wondrous spirit and the coarse form interact and function together. By the wondrous spirit connecting with the coarse form, we can understand that it is the void nature connecting with tangible things. Now, although the foolish are base, they are still able to handle present matters, recognize past events, and recall things from elsewhere. These all possess the function of the spirit. Then, through refinement, one can fully understand that its original nature is equally void. The mind creates all things has already been explained in detail in the previous discussion. According to what is seen, what is observed, and what is real, this is indeed the case. But the reason for this has no beginning. How can there be a beginning to that which has no beginning? This is truly the mystery of mysteries! Zhuang Zhou said that Ran Qiu asked: Before heaven and earth existed, could anything be known? Zhong Ni (Confucius) said: Ancient times are like the present. This probably means that even before there was a beginning, looking up to seek the initial boundary, the beginning was also vague and unknowable, just like Ran Qiu now. Now, the initial creation of the divine and the earliest ancestors of all beings both come from a distant and unknowable place, which cannot be reached by tracing back and imagining. How can it be predicted by scholars whether they are enlightened or unenlightened? Sages are originally in a state of concentrated stillness, and only respond after being moved. That which cannot be reached by thought is beyond the realm of the six directions. There is nothing to move them, so they exist without being discussed, and are sagacious without being commented on. How can the people understand? Now we mutually tread on the earth and bear the sky, and exist beyond the realm of treading on the earth and bearing the sky. Is there any limit to this? Yu (禹) helped Emperor Shun (舜) to accomplish his achievements, dividing the five zones and governing the land, but it was only within the scope of the nine provinces. As for beyond the Great Wilderness, at the borders of Yanggu (暘谷) and Mengfan (蒙氾), it is no longer within the realm of human reason. Then, even the sages are already unclear about it. Moreover, beyond these, even more distant, in a state of complete chaos and darkness, how can we discuss its borders? Now, we infer from what we tread on and bear, and ultimately reach what we cannot discuss, so it is all one. We infer from the current function of the spirit and seek the past function of the spirit.
始。終至於聖人之所存而不論者。亦一理相貫耳。豈獨可議哉。皆由冥緣隨宇宙而無窮。物情所感者有限故也。夫眾心稟聖以成識。其猶眾目會日以為見。離朱察秋毫于百尋。資其妙目假日而睹耳。今布毫于千步之外。目力所匱無假以見。于而察微避危無所少矣。何為以千丈所昧。還疑百尋之毫乎。今不達緣本。情感所匱無會以聖。而知取至於致道之津無所少矣。何為以緣始之昧。還疑既明之化矣哉。
或問曰。今人云。不解緣始故不得信佛。此非感耶。聖人何以不為明之。
答曰。所謂感者抱升之分而理有未至。要當資聖以通。此理之實感者也。是以樂身滯有。則朗以苦空之義。兼愛不弘。則示以投身之慈。體非俱至而三乘設分。業異修而六度明。津樑之應無一不足。可謂感而後應者也。是以聞道靈鷲天人咸暢。造極者蔚如也。豈復遠疑緣始然至理哉。明訓足如說修行。何所不備。而猶必不信。終懷過疑于相所不及者。與將隕之。疾饋藥不服。流矢通中忍痛不拔。要求矢藥造構之始以致命絕。夫何異哉。皆由積道自昔故未會元吉。致使今日在信妄疑。豈可以為實理之感哉。非理妄疑之惑。固無以感聖而克明矣。夫非我求蒙。蒙而求我。固宜虛己及身隨順玄化誠以信往。然後悟隨應來。一悟所振終可遂至
【現代漢語翻譯】 現代漢語譯本：從開始到最終達到聖人所處而不加討論的境界，也是一個道理貫穿始終。難道僅僅是可以議論的嗎？這一切都因為冥冥之中的因緣隨著宇宙而無窮無盡，而事物的情感所能感知的卻是有限的緣故。眾人的心憑藉聖人的教誨才能形成認識，就像眾人的眼睛匯聚陽光才能看見東西一樣。離朱（古代的視力極好的人）能在百尋（古代長度單位）之外看清秋毫，是憑藉他敏銳的眼睛，並藉助陽光才能看到。現在把毫毛放在千步之外，視力達不到，即使藉助外力也無法看見。如果對於細微之處都能明察，避開危險，那麼對於達到道的途徑也不會缺少什麼了。為什麼因為不明白千丈之外的事物，反而懷疑百尋之內的毫毛呢？現在不通達因緣的根本，情感所能感知的有限，無法與聖人的智慧相會，那麼對於達到道的途徑也不會缺少什麼了。為什麼因為不明白因緣的開始，反而懷疑已經明白的教化呢？
有人問道：『現在有人說，不瞭解因緣的開始，所以不能相信佛法。這不是一種感應嗎？聖人為什麼不為他們說明白呢？』
回答說：『所謂的感應，是懷有上升的願望，但道理還沒有達到。一定要憑藉聖人的教誨才能通達，這才是真正的感應。因此，如果有人貪戀身體的安樂而執著于有，就用苦空的道理來開導他；如果有人兼愛之心不夠弘大，就用捨身飼虎的慈悲來教導他。眾生的根器並非完全相同，所以設立了三乘的差別；眾生的業力不同，所以闡明了六度的修行。佛法的應機施教，沒有一樣是不完備的，這可以說是感應之後才有的迴應。因此，在靈鷲山聽聞佛法時，天人和人都感到歡暢，達到最高境界的人才輩出。哪裡還會懷疑因緣的開始這種至深的道理呢？明確的教誨足以讓人按照所說的去修行，還有什麼不完備的呢？但仍然不相信，始終對自身能力達不到的事情懷有過度的懷疑，這就好比將要死去的人，即使給他送去良藥也不肯服用，被流箭射中身體，忍著疼痛也不肯拔出，反而要求知道箭和藥的製造過程，最終導致喪命。這又有什麼區別呢？這都是因為過去積累的功德不夠，所以沒有遇到吉祥的徵兆，導致今天在信仰上產生虛妄的懷疑。這怎麼能說是對真理的感應呢？這是因為對非真理的虛妄懷疑，所以無法感應聖人而得到開示。如果不是我主動去尋求矇昧，而是矇昧來尋求我，那麼就應該虛心待人，順應玄妙的教化，以真誠的信心前往，然後才能領悟到隨之而來的迴應。一旦領悟，最終就可以達到目標。』
【English Translation】 English version: From the beginning to the ultimate attainment of the state where sages reside without further discussion, it is also a single principle that runs through everything. Is it merely something that can be debated? All of this is because the unseen causes and conditions are infinite along with the universe, while the emotions that things can perceive are limited. The minds of the masses rely on the teachings of the sages to form understanding, just as the eyes of the masses gather sunlight to see things. Li Zhu (an ancient person with extremely good eyesight) could see an autumn hair at a hundred xun (an ancient unit of length), relying on his keen eyes and the help of sunlight. Now, if you place a hair a thousand steps away, the eyesight cannot reach it, and even with external help, it cannot be seen. If one can clearly observe the subtle and avoid danger, then one will not lack anything in reaching the path to enlightenment. Why doubt the hair within a hundred xun because you don't understand things a thousand zhang away? Now, if you don't understand the root of causes and conditions, and the emotions that can be perceived are limited, you cannot meet the wisdom of the sages, then you will not lack anything in reaching the path to enlightenment. Why doubt the already understood teachings because you don't understand the beginning of causes and conditions?
Someone asked: 'Now some people say that they cannot believe in Buddhism because they do not understand the beginning of causes and conditions. Isn't this a kind of response? Why don't the sages explain it to them clearly?'
The answer is: 'The so-called response is having the aspiration to ascend, but the principle has not yet been reached. One must rely on the teachings of the sages to understand, and this is the true response. Therefore, if someone is greedy for the pleasure of the body and clings to existence, then use the principle of suffering and emptiness to enlighten them; if someone's love is not broad enough, then use the compassion of sacrificing oneself to feed a tiger to teach them. The capacities of sentient beings are not completely the same, so the differences of the Three Vehicles are established; the karmas of sentient beings are different, so the practice of the Six Perfections is explained. The Buddha's teaching in response to the occasion is complete in every way, and this can be said to be a response after a feeling. Therefore, when hearing the Dharma at Vulture Peak, gods and humans all felt joyful, and those who reached the highest state emerged in large numbers. Where would they still doubt the profound principle of the beginning of causes and conditions? The clear teachings are enough for people to practice according to what is said, and what is not complete? But they still do not believe, and always have excessive doubts about things that their own abilities cannot reach. This is like a person who is about to die, even if you send him good medicine, he will not take it; if he is shot by a stray arrow, he endures the pain and refuses to pull it out, but instead demands to know the manufacturing process of the arrow and the medicine, eventually leading to death. What is the difference? This is all because the merits accumulated in the past are not enough, so they have not encountered auspicious signs, leading to false doubts in faith today. How can this be said to be a response to the truth? It is because of false doubts about non-truth that one cannot respond to the sages and receive enlightenment. If it is not I who actively seek ignorance, but ignorance seeks me, then I should be humble, follow the mysterious teachings, go forward with sincere faith, and then I can realize the response that follows. Once enlightened, one can eventually reach the goal.'
冥極。守是妄疑而不歸純。斂衽者方將長淪惑固之災。豈有旦期。背向一差升墜天絕。可不慎乎。
或問曰。孔氏之訓無求生以害仁。又殺身以成仁。仁之至也。亦佛經說菩薩之行矣。老子明無為之至也。即泥洹之極矣而曾不稱其神通成佛。豈孔老有所不盡與明道欲以扇物而掩其致道之實乎。無實之疑安得不生。
答曰。教化之發各指所應世蘄乎亂洙泗所弘應治道也。純風彌凋二篇乃作。以息動也。若使顏冉宰賜尹喜莊周。外贊儒玄之跡。以導世情所極。內稟無生之學。以精神理之求世孰識哉。至若冉季子游子夏子思孟軻林宗康成蓋公嚴平班嗣楊王之流。或分盡于禮教。或自畢於任逸。而無欣于佛法。皆其寡緣所窮終無僭濫。故孔老發音指導。自斯之倫感向所暨。故不復越叩過應。儒以弘仁道在抑動。皆已撫教得崖。莫匪爾極矣。雖慈良無為與佛說通流。而法身泥洹無與盡言。故不明耳。且凡稱無為而無不為者。與夫法身無形普入一切者。豈不同致哉。是以孔老如來雖三訓殊路。而習善共𨅊也。
或問曰。自三五以來。暨于孔老。洗心佛法要將有人而獻酬之跡曾不乍聞者何哉。
答曰。余前論之指已明。俗儒而編專在治跡。言有出於世表。或散沒于史策。或絕滅于坑焚。今又重敷所懷。夫三
【現代漢語翻譯】 現代漢語譯本：沉溺於黑暗之中，執著于虛妄的疑惑而不迴歸純真，整理衣襟（表示準備出發）的人將要長久地沉淪於迷惑和固執的災難之中，哪裡有結束的時候呢？背離方向哪怕只差一點點，也會導致上升和墜落如同天地般遙遠，怎能不謹慎呢？
有人問道：孔子的教誨有『不爲了求生而損害仁』，又有『犧牲生命來成全仁』，這是仁的最高境界了，也與佛經所說的菩薩的修行相符。老子闡明無為的最高境界，就是涅槃的極致了，卻從未提及他的神通和成佛，難道是孔子和老子有所保留，或者說明道是爲了引導世人而掩蓋了他們證道的實際情況嗎？沒有實際的疑惑怎能不產生呢？
回答說：教化的發起各自指向所應（針對）的對象，世人期望治理，孔子所弘揚的應是治理之道。社會風氣完全衰敗，所以《春秋》和《論語》才得以創作，用來止息動亂。如果讓顏回、冉雍、子貢、尹喜、莊周，在外讚揚儒家和道家的事蹟，來引導世俗的情感所向，內在稟持無生的學問，用來從精神上治理他們，世人又有誰能認識到呢？至於冉季、子游、子夏、子思、孟軻、林宗、康成、蓋公、嚴平、班嗣、楊王這些人，有的完全致力於禮教，有的自己滿足於隱逸，而沒有欣慕佛法，都是因為他們缺少緣分所導致的，最終沒有僭越和濫用（佛法）。所以孔子和老子發出的聲音和指導，都是針對這類人所能感應到的，因此不再重複敲打和過度迴應。儒家通過弘揚仁道來抑制動亂，都已經撫慰教化，得到了歸宿，沒有不是達到極致的。雖然慈悲善良和無為與佛所說的相通，但法身和涅槃無法用語言完全表達，所以沒有明說罷了。況且凡是稱作無為而無所不為的，與那法身無形而普遍進入一切的，難道不是同樣的道理嗎？因此，孔子、老子和如來雖然三條道路不同，但學習善行的目標是一致的。
有人問道：自從三皇五帝以來，直到孔子和老子，洗滌心靈、學習佛法，總該有人與佛（或僧侶）進行交流和贈答的痕跡，卻從未聽說過，這是為什麼呢？
回答說：我前面論述的旨意已經很明確了，世俗的儒生所編纂的（書籍）專門記載治理的事蹟，言論如果超出世俗的範圍，有的散落在史書典籍中，有的在焚書坑儒中被消滅了。現在再次陳述我的想法。三皇五帝
【English Translation】 English version: To be immersed in darkness, clinging to false doubts and not returning to purity, those who adjust their robes (indicating preparation to depart) are destined to be long mired in the calamity of delusion and obstinacy. When will there be an end? A slight deviation in direction can lead to ascent and descent as far apart as heaven and earth. How can one not be cautious?
Someone asked: Confucius's teachings include 'not harming benevolence to seek life' and 'sacrificing life to achieve benevolence.' This is the highest state of benevolence and aligns with the Bodhisattva's practice as described in Buddhist scriptures. Lao Tzu elucidates the ultimate state of non-action (wu wei), which is the pinnacle of Nirvana, yet he never mentions his supernatural powers or becoming a Buddha. Could it be that Confucius and Lao Tzu were holding something back, or that clarifying the Way was intended to guide the world while concealing their actual attainment of the Way? How can doubts about the reality not arise?
The answer is: The initiation of teachings is directed towards the appropriate recipients. The world desires governance, and what Confucius promoted was the way of governance. When social customs completely declined, 'Spring and Autumn Annals' and 'Analects' were created to quell the unrest. If Yan Hui (Yan Yuan), Ran Yong, Zi Gong (Duanmu Ci), Yin Xi, and Zhuang Zhou were to outwardly praise the deeds of Confucianism and Taoism to guide worldly emotions, and inwardly embrace the study of non-birth (wu sheng) to govern them spiritually, who in the world would recognize this? As for Ran Ji, Zi You (Yan Yan), Zi Xia (Bu Shang), Zi Si (Kong Ji), Mencius (Meng Ke), Lin Zong, Kang Cheng, Gai Gong, Yan Ping, Ban Si, and Yang Wang, some devoted themselves entirely to ritual and education, while others were content with seclusion, without admiring Buddhism. This was all due to their lack of affinity, and ultimately, there was no transgression or misuse (of Buddhist teachings). Therefore, the voices and guidance of Confucius and Lao Tzu were directed towards those who could resonate with them, and there was no need for repeated prodding or excessive responses. Confucianism, through promoting benevolence, restrains unrest, and has already comforted and educated, reaching its destination. There is nothing that does not reach its limit. Although compassion, kindness, and non-action are connected with what the Buddha taught, the Dharmakaya (法身) and Nirvana (泥洹) cannot be fully expressed in words, so they were not explicitly stated. Moreover, isn't the one called non-action (無為) yet accomplishing everything, the same as the Dharmakaya (法身) without form yet universally entering everything? Therefore, although Confucius, Lao Tzu, and the Tathagata (如來) have three different paths, their goal of learning goodness is the same.
Someone asked: Since the Three Sovereigns and Five Emperors, up to Confucius and Lao Tzu, there should have been traces of people purifying their minds, studying Buddhism, and exchanging ideas with the Buddha (or monks), but this has never been heard of. Why is that?
The answer is: The meaning of my previous discussion is already clear. The books compiled by secular Confucians specifically record the deeds of governance. If the words exceeded the scope of the world, some were scattered in historical records, and some were destroyed in the burning of books and burying of scholars. Now, I will state my thoughts again. The Three Sovereigns and Five Emperors
皇之書謂之三墳。言大道也。爾時也孝慈天足。豈複訓以仁義。純樸不離。若老莊者復何所扇。若不明神本于無生空眾性以照極者。復以何為大道乎。斯文沒矣。世孰識哉。史遷之述五帝也。皆云。生而神靈。或弱而能言。或自言其名。懿淵疏通其智如神。既以類夫大乘菩薩化見而生者矣。居軒轅之丘。登崆峒陟幾岱。幽陵蟠木之遊逸跡超浪。何以知其不由從如來之道哉。以五帝之長世。堯治百年。舜則七十。廣成大隗鴻崖巢許支父化人姑射四子之流。玄風畜積洋溢於時。而五典余類唯唐虞二篇。而至寡闕子長之記。又謂。百家之言黃帝。文不雅訓。搢紳難言。唯采殺伏。治跡猶萬不記一。豈至道之盛不見於殘缺之篇。便當皆虛妄哉。今以神明之君。游浩然之世。攜七聖于具茨。見神人于姑射。一化之生復何足多談。微言所精。安知非窮神億劫之表哉。廣成之言曰。至道之精窈窈冥冥。即首楞嚴三昧矣。得吾道者上為皇下為王。即亦隨化升降為飛行皇帝轉輪聖王之類也。失吾道者上見光下為土。亦生死於天人之界者矣。感大隗之風稱天師而退者。亦十號之稱矣。自恐無生之化。皆道深於若時。業流於玄勝。而事沒振古理隨文翳。故百家所摭若曉而昧。又搢紳之儒不謂雅訓。遂令殉世而不深於道者。仗史籍而抑至理。從
【現代漢語翻譯】 現代漢語譯本： 《皇之書》被稱為《三墳》，講述的是大道。在那個時代，人們天性孝順慈愛，哪裡還需要用仁義來教導？他們純真樸實，不離本性，像老子、莊子那樣的人又有什麼可宣揚的呢？如果不明白神性本源於無生，空寂的眾性照亮極致的道理，又拿什麼作為大道呢？這種文化已經衰落了，世上又有誰能認識它呢？ 司馬遷在記述五帝時，都說他們生來就具有神性，有的年幼就能說話，有的能自己說出自己的名字。他們具有深邃淵博的智慧，就像神一樣。這已經類似於大乘菩薩爲了教化眾生而示現降生了。他們居住在軒轅之丘，登上崆峒山，攀登泰山，在幽陵和蟠木之間遊玩，他們的超脫事蹟超越世俗。怎麼知道他們不是遵循如來的道路呢？ 五帝在位的時間都很長，堯治理國家一百年，舜治理國家七十年。廣成子、大隗、鴻崖、巢父、許由、支父、化人、姑射山上的四位神人等，他們的玄妙之風在當時積蓄並洋溢。然而，五典中只留下了《唐虞》二篇，而且司馬遷的記載又非常簡略。他還說，百家關於黃帝的言論，文辭不典雅，難以作為訓誡，士大夫難以採用，只採納了殺伐之事，記載的治理事蹟還不到萬分之一。難道因為至道的盛況沒有在殘缺的篇章中體現，就應該認為這些都是虛妄的嗎？ 現在來看，神明的君主，遊歷于浩然之世，與七聖一起在具茨山，在姑射山會見神人，一次化生的出現又有什麼值得多談的呢？他們所精通的微妙之言，怎麼知道不是窮盡神妙，經歷億劫才能達到的境界呢？廣成子說：『至道的精髓，深遠而幽暗。』這就是首楞嚴三昧啊。得到我的道的人，在上面可以成為皇，在下面可以成為王，也就是隨著因緣變化，上升下降，成為飛行皇帝、轉輪聖王之類。失去我的道的人，在上面看到光明，在下面化為塵土，也在天人和人道中生死輪迴。感悟大隗之風，稱他為天師而退隱的人，也是對如來十種稱號的讚頌啊。 我擔心無生的教化，其道理都比當時深奧，其影響超越了玄妙殊勝的境界，但事情湮沒在古代，道理也隨著文字而隱晦。所以百家所摘取的，好像明白卻又迷惑。而且士大夫中的儒者認為這些不典雅，於是就讓那些追逐世俗而不深入研究大道的人，憑藉史籍來壓制至高的真理，盲從世俗的偏見。
【English Translation】 English version: The 'Book of the Emperors' is called 'Sanfen' (Three Tombs), which speaks of the Great Dao (Great Way). In that era, people were naturally filial and compassionate, so what need was there to teach them benevolence and righteousness? They were pure and simple, never straying from their original nature. What could people like Laozi and Zhuangzi advocate? If one does not understand that divinity originates from non-birth, and that the emptiness of all natures illuminates the ultimate truth, then what can be taken as the Great Dao? This culture has declined, and who in the world can recognize it? When Sima Qian (Historian) described the Five Emperors, he all said that they were born with divinity, some could speak when they were young, and some could say their own names. They possessed profound and far-reaching wisdom, like gods. This is already similar to the Mahayana Bodhisattvas who manifest and are born to teach sentient beings. They lived in the Hill of Xuanyuan, ascended Mount Kongtong, climbed Mount Tai, and wandered between Youling and Panmu. Their transcendent deeds surpassed the mundane. How do we know that they were not following the path of the Tathagata (Thus Come One)? The Five Emperors reigned for a long time. Yao governed the country for a hundred years, and Shun governed the country for seventy years. Guangchengzi, Dawei, Hongya, Chaofu, Xuyou, Zhifu, Huarren, and the four divine men on Mount Gushe, their profound wind accumulated and overflowed at that time. However, only the two chapters of 'Tang Yu' remain in the Five Canons, and Sima Qian's records are very brief. He also said that the various schools' statements about the Yellow Emperor were not elegant in writing and difficult to use as precepts, and it was difficult for officials to adopt them. Only the matters of killing and punishment were adopted, and the recorded deeds of governance were less than one in ten thousand. Is it because the grandeur of the ultimate Dao is not reflected in the incomplete chapters, that it should be considered all false? Looking at it now, the enlightened monarchs traveled in the vast world, were with the Seven Sages on Mount Juci, and met the divine men on Mount Gushe. What is so remarkable about the appearance of a single transformation? How do we know that the subtle words they were proficient in were not the realm that could only be reached by exhausting the divine and experiencing countless kalpas (aeons)? Guangchengzi said: 'The essence of the ultimate Dao is profound and obscure.' This is the Shurangama Samadhi (heroic march samadhi). Those who attain my Dao can become emperors above and kings below, that is, they can rise and fall with conditions, becoming flying emperors, Chakravartin (wheel-turning) kings, and the like. Those who lose my Dao see light above and turn to dust below, and also cycle through birth and death in the realms of gods and humans. Those who were inspired by the wind of Dawei and called him a heavenly teacher and retreated were also praising the ten titles of the Tathagata. I am afraid that the teachings of non-birth are all deeper than those of that time, and their influence surpasses the realm of the profound and sublime, but the events are buried in ancient times, and the principles are obscured by the text. Therefore, what the various schools have extracted seems to be understood but is actually confusing. Moreover, the Confucian scholars among the officials think that these are not elegant, so they let those who pursue the world and do not deeply study the Dao, rely on historical records to suppress the supreme truth, and blindly follow worldly prejudices.
近情而忽遠化。困精神于永劫豈不痛哉。伯益述山海。天毒之國偎人而愛人。郭璞傳。古謂天毒即天竺浮屠所興。偎愛之義。亦如來大慈之訓矣。固亦既聞於三五之世也。國典不傳不足疑矣。凡三代之下及孔老之際。史策之外竟何可量。孔之問禮老為言之。關尹之求復為明道。設使二篇或沒其言。獨存於禮記。後世何得不謂柱下翁。直是知禮老儒。豈不體于玄風乎。今百代眾書飄蕩于存亡之後。理無備在。豈可斷以所見絕獻酬于孔老哉。東方朔對漢武劫燒之說。劉向列仙敘七十四人在佛經。學者之管窺於斯又非漢明而始也。但馳神越世者眾而顯。結誠幽微者寡而隱。故潛感之實不揚於物耳。道人澄公仁聖。于石勒虎之世。謂虎曰。臨災城中有古阿余王寺處。猶有形像承露盤。在深林巨樹之下。入地二十丈。虎使者依圖陷求皆如言得。近姚略叔父為晉王。于河東蒲坂古老所謂阿育王寺處。見有光明。鑿求得佛遺骨。于石函銀匣之中光曜殊常。隨略迎都。于霸上比丘今見在新寺。由此觀之。有佛事于齊晉之地久矣哉。所以不說於三傳者。亦猶于寶孫盛之史。無語稱佛而妙化實彰。有晉而盛于江左也。
或問曰。若諸佛見在一切洞徹。而威神之力諸法自在。何為不曜光儀于當今。使精粗同其信悟。灑神功于窮迫。以拔
【現代漢語翻譯】 現代漢語譯本： 親近情理卻忽略了深遠的教化，將精神困於永劫之中，難道不令人痛心嗎？伯益在《山海經》中記載，『天毒』（India）這個國家的人民相互依偎相愛。郭璞註解說，古人所說的『天毒』就是天竺（India），是佛陀興起的地方。這種依偎相愛的意義，也如同如來佛的大慈大悲的教誨啊！所以說，佛法在三皇五帝的時代就已經被聽聞了。古代典籍沒有記載，這不足為奇。凡是三代之後以及孔子、老子那個時代，史書之外的事情，又怎麼能夠完全瞭解呢？孔子問禮于老子，老子為關尹喜講述道，關尹喜爲了尋求真道而問道。假設《道德經》這兩篇著作或者沒有流傳下來，只存在於《禮記》中，後世怎麼能不認為柱下老翁（老子）只是一個懂得禮儀的老儒呢？這難道不是符合玄妙的道風嗎？如今，無數書籍在歷經存亡之後飄散，道理不可能完全具備，怎麼能用我們所見到的來斷絕孔子、老子時代的獻酬往來呢？東方朔對漢武帝講述劫燒經典的事情，劉向在《列仙傳》中記載了七十四位與佛教有關的人物，學者們的管窺蠡測，並非從漢明帝時代才開始的。只是馳騁神思超越世俗的人多而顯赫，結下誠心幽微的人少而隱蔽，所以潛藏的感應之事實沒有彰顯於世間罷了。道人澄公仁慈聖明，在石勒、石虎的時代，對石虎說：『面臨災難的城中，有古代阿育王寺（Ashoka Temple）的遺址，還有佛像承露盤（a bowl to collect dew）存在，在深林巨樹之下，深入地下二十丈。』石虎派使者按照圖紙挖掘尋找，都如澄公所說的那樣找到了。後來姚略的叔父成為晉王，在河東蒲坂，當地老人所說的阿育王寺（Ashoka Temple）遺址處，看見有光明，挖掘后得到佛陀的遺骨，在一個石函銀匣之中，光芒非常奇異。姚略於是將佛骨迎到都城霸上，比丘們現在在新寺中供奉著。由此看來，佛事在齊國、晉國之地已經很久了啊！之所以沒有在《春秋三傳》中記載，也就像寶忊、孫盛的史書中，沒有用語言稱讚佛陀，但佛法的妙化卻真實地彰顯，在東晉而興盛于江左地區。 或者有人問：『如果諸佛（Buddhas）現在無處不在，一切都洞察，而且威神之力和諸法都自在，為什麼不在當今時代展現光芒和儀容，使所有精細和粗陋的人都能一同信服和領悟，不在窮困和窘迫的時候施展神功，用來拔濟眾生呢？』
【English Translation】 English version: Being close to emotions while neglecting distant transformations. Isn't it painful to confine the spirit to eternal kalpas? Bo Yi described in 'Shan Hai Jing' (Classic of Mountains and Seas) that the people of 'Tian Du' (India) embrace and love each other. Guo Pu commented that the ancient 'Tian Du' is India, where the Buddha arose. The meaning of embracing and loving is like the great compassion of the Tathagata's teachings! Therefore, Buddhism was heard in the era of the Three Sovereigns and Five Emperors. It is not surprising that ancient classics do not record it. After the Three Dynasties and the time of Confucius and Lao Tzu, how can we fully understand what happened outside of historical records? Confucius asked Lao Tzu about rituals, and Lao Tzu spoke to Yin Xi about the Dao. If these two chapters of the 'Tao Te Ching' had not been passed down and only existed in the 'Book of Rites', how could later generations not think that the old man under the pillar (Lao Tzu) was just an old Confucian scholar who knew rituals? Isn't this in line with the mysterious style of Daoism? Today, countless books are scattered after surviving or perishing, and reason cannot be fully possessed. How can we use what we see to cut off the exchanges of Confucius and Lao Tzu's era? Dongfang Shuo told Emperor Wu of Han about the burning of classics, and Liu Xiang recorded seventy-four figures related to Buddhism in 'Lie Xian Zhuan' (Biographies of Immortals). Scholars' limited views did not begin with Emperor Ming of Han. It's just that those who gallop their minds beyond the world are many and prominent, while those who form sincere and subtle connections are few and hidden, so the reality of hidden responses is not manifested in the world. The Daoist Cheng Gong was kind and wise. During the time of Shi Le and Shi Hu, he said to Shi Hu: 'In the city facing disaster, there is the site of the ancient Ashoka Temple, and there is still a statue of a dew-collecting bowl, under the deep forest and giant trees, twenty feet underground.' Shi Hu sent messengers to dig according to the map, and they found everything as Cheng Gong said. Later, Yao Lue's uncle became the King of Jin, and in Hedong Puzhou, at the site of the Ashoka Temple that the local elders spoke of, he saw light. After digging, he obtained the Buddha's relics in a stone box and silver casket, with extraordinary radiance. Yao Lue then welcomed the Buddha's relics to the capital, Ba Shang, where the monks now enshrine them in the new temple. From this, it can be seen that Buddhist affairs have been in the lands of Qi and Jin for a long time! The reason why it is not recorded in the 'Three Commentaries on the Spring and Autumn Annals' is like the historical records of Bao Ting and Sun Sheng, which do not praise the Buddha in words, but the wonderful transformations of Buddhism are truly manifested, flourishing in the Eastern Jin and the Jiangzuo region. Or someone asks: 'If all the Buddhas are present everywhere, all-knowing, and have the power of majesty and the freedom of all dharmas, why don't they show their light and appearance in this present age, so that all, both refined and coarse, can believe and understand together, and why don't they perform divine feats in times of poverty and distress to save all beings?'
冤抂之命。而令君子之流於佛無睹。故同其不信。俱陷闡提之苦。秦趙之眾一日中白起項藉坑六十萬夫。古今彝倫及諸受坑者。誠不悉有宿緣大善。盡不睹無一緣而悉積大惡。而不睹佛之悲一日俱坑之痛慭然畢同坐視窮酷而不應。何以為慈乎。緣不傾天德不邈世則不能濟。何以為神力自在不可思議乎。魯陽回日耿恭飛泉。宋九江虎違江而蟥避境。猶皆心橫徹能使非道玄通。況佛神力。融起之氣。治籍之心。以活百萬之命殊易。夫納須彌于芥子。甚仁于毀身乎一虎一鴿矣。而今想焉而不見。告焉而不聞。請之而無救。寂寥然與大空無別。而於其中有作沙門而燒身者。有絕人理而剪六情者。有苦力役傾資寶而事廟像者。頓奪其當年而不見其所得。吁可惜矣。若謂應在將來者。則向六十萬命善惡不同。而抂滅同矣。今善惡雖異。身後所當獨何得異見世。殊品既一不蒙甄。將來浩蕩為欲何望。況復恐實無將來乎。經云。足指按地三千佛土皆見。及盲聾瘖啞牢獄毒痛皆得安寧。夫佛遠近存亡有戒無戒。等以慈焉。此之有心宜見苦痛。宜寧與彼一矣。而經則快多是語。實則竟無暫應。安私非異國有命世逸群者。構此空法以脅暴。善交言有微遠之情事。有澄肅之美純。而易信者一己輸身。遂相承于不測而勢無止薄乎。
答曰。
【現代漢語翻譯】 現代漢語譯本：含冤受屈的生命，卻讓君子之流認為佛是無視的。因此和那些不信佛的人一樣，一同陷入了闡提（icchantika，斷善根者）的痛苦之中。秦國趙國軍隊，一天之內白起（Bai Qi）和項籍（Xiang Ji）坑殺了六十萬士兵。古代和現代的倫理綱常，以及那些被坑殺的人，確實不都是因為前世有大善，也不是因為沒有一絲善緣而全部積累了大惡。但是，佛的慈悲，難道能眼睜睜看著一天之內全部被坑殺的痛苦，卻無動於衷，坐視窮兇極惡而不施救嗎？如果不是恩澤傾覆天地，德行超越世俗，就不能救濟眾生，又怎麼能說是神力自在不可思議呢？魯陽（Lu Yang）揮戈使太陽退回，耿恭（Geng Gong）祈禱后飛泉涌出，宋九江（Song Jiujiang）時老虎避開他的管轄地，螞蟥也避開他的境域，這些都是因為心意堅定，就能使非正常的道理玄妙地通達。更何況佛的神力，融化萬物的氣息，治理救助的心意，用來救活百萬人的性命，實在是太容易了。把須彌山（Mount Sumeru）放入芥子之中，比起犧牲自身去救一隻老虎或一隻鴿子，難道不是更加仁慈嗎？可是現在想求佛卻看不見，告訴佛卻聽不見，祈求佛卻沒有救助，寂寥得和大空沒有區別。然而在這些人中，有出家做沙門（śrāmaṇa，佛教出家眾）而焚燒身體的，有斷絕人倫而剪除六情的，有竭盡全力傾家蕩產而建造廟宇佛像的，一下子奪走了他們當年的希望，卻看不到他們得到了什麼。唉，真是太可惜了。如果說報應應該在將來，那麼之前那六十萬人的性命，善惡不同，卻同樣被冤枉殺害了。現在人們的善惡雖然不同，死後所得到的難道會有什麼不同嗎？既然現世的各種品行沒有得到分辨，將來又有什麼希望呢？更何況恐怕實際上根本沒有將來吧？經書上說，用腳趾按壓地面，三千佛土（three thousand Buddha-lands）都能顯現，以及盲人、聾啞人、被囚禁的人、遭受毒害痛苦的人都能得到安寧。佛對於遠近、存亡、有戒律和沒有戒律的人，都一樣慈悲。那麼這些有心的人，應該能看到他們的痛苦，應該能讓他們得到安寧。可是經書上說了很多這樣的話，實際上卻沒有任何應驗。難道不是因為異國有人世英傑，虛構了這種空洞的佛法來威脅暴君嗎？善於言辭的人，說出一些微妙深遠的情理，以及一些澄澈肅穆的美好品德，那些容易相信的人，就傾盡所有，以至於互相承襲于不可測的深淵，而且這種趨勢沒有停止的跡象，真是太淺薄了。 答曰：
【English Translation】 English version: The lives of those suffering unjust deaths cause gentlemen to believe that the Buddha is indifferent. Therefore, like those who do not believe in the Buddha, they are all trapped in the suffering of icchantikas (those who have severed their roots of goodness). The armies of Qin and Zhao, in a single day, saw Bai Qi and Xiang Ji bury alive six hundred thousand soldiers. The ancient and modern ethical codes, as well as those who were buried alive, are certainly not all due to great merit from previous lives, nor are they all due to the accumulation of great evil without a single good deed. However, can the Buddha's compassion really watch the pain of all being buried alive in a single day, remain indifferent, and sit idly by as the cruel and wicked act without offering salvation? If grace does not overturn heaven and earth, and virtue does not surpass the mundane, then one cannot save sentient beings. How can it be said to be divine power, free and inconceivable? Lu Yang waved his spear and made the sun retreat, Geng Gong prayed and a flying spring gushed forth, and in the time of Song Jiujiang, tigers avoided his jurisdiction, and leeches avoided his territory. These are all because of steadfast intention, which can make abnormal principles mysteriously accessible. Moreover, the Buddha's divine power, the breath of melting all things, and the intention of governing and helping, to save the lives of millions of people, is really too easy. Putting Mount Sumeru into a mustard seed, is it not more benevolent than sacrificing oneself to save a tiger or a dove? But now, seeking the Buddha, one cannot see, telling the Buddha, one cannot hear, and praying to the Buddha, there is no salvation, desolate and no different from the great void. Yet among these people, there are those who become śrāmaṇas (Buddhist renunciates) and burn their bodies, those who sever human relations and cut off the six emotions, and those who exhaust their strength and wealth to build temples and Buddha statues, suddenly taking away their hopes of that year, but not seeing what they have gained. Alas, it is truly a pity. If it is said that retribution should be in the future, then the lives of those six hundred thousand people before, with different good and evil deeds, were equally wronged and killed. Now, although people's good and evil deeds are different, will what they receive after death be any different? Since the various qualities of the present world have not been distinguished, what hope is there for the future? Moreover, perhaps there is actually no future at all? The scriptures say that pressing the ground with a toe, three thousand Buddha-lands can be revealed, and the blind, deaf, mute, imprisoned, and those suffering from poison can all be at peace. The Buddha is equally compassionate to those near and far, living and dead, with precepts and without precepts. Then these sentient beings should be able to see their suffering and should be able to find peace. However, the scriptures say many such things, but in reality, there is no response at all. Is it not because there are outstanding figures in foreign countries who fabricated this empty Dharma to threaten tyrants? Those who are good at speaking utter subtle and profound principles, as well as some clear and solemn virtues, and those who are easy to believe, give their all, so that they inherit each other in an unfathomable abyss, and this trend shows no sign of stopping, it is really too superficial. Answer:
今不睹其路。故於夷謂險。誠瞰其涂則不見所難矣。夫常無者道也。唯佛則以神法道。故德與道為一。神與道為二。二故有照以通化。一故常因而無造。夫萬化者固各隨因緣。自於大道之中矣。今所以稱佛云諸法自在不可思議者。非曰為可不由緣數越宿命而橫濟也。蓋眾生無量神功所導。皆依崖曲暢。其照不可思量耳。譬之洪水。四兇瞽頑象傲。皆化之固。然堯舜不能易矣。而必各依其崖降水流兇允若克諧其德豈不大哉。夫佛也者非他也。蓋聖人之道。不盡于濟主之俗。敷化于外生之世者耳。至於因而不為功自物成直堯之殊應者。夫鐘律感類由心玄會。況夫靈聖以神理為類乎。凡厥相與冥遘于佛國者。皆其烈志清神積劫增明。故能感詣洞徹。致使釋迦發暉十方交映多寶踴見鐙王入室。豈佛之獨顯乎哉。能見矣。至若今之君子不生應供之運。而域乎禹績之內。皆其誠背于昔故會乖於今。雖復清若夷齊貞如柳季。所志茍殊復何由感而見佛乎。況今之所謂或自斯以還雖復禮義熏身高名馥世。而情深於人志不附道。雖人之君子而實天之小人。靈極之容復何由感應。豈不之偏隱哉。我不見矣。若佛或有隨緣來生。而六度之誠發自宿業感見獨朗。亦當屢有其人。然雖道俗比肩復何由相知乎。然則粗妙在我。故見否殊應。豈可以己之
不曜于光儀。而疑佛不見存哉。夫天地有靈精神不滅明矣。今秦趙之眾。其神與宇宙俱來。成敗天地而不滅。起籍二將豈得頓滅六十萬神哉。神不可滅也。則所滅者身也。豈不皆如佛言。常滅群生之身。故其身受滅。而數會於起籍乎。何以明之。夫乾道變化各正性命。至於雞彘犬羊之命。皆乾坤六子之所一也。民之咀命充身。暴同蛛蟱為網矣。鷹虎非搏噬不生人可飯蔬而存則虛己甚矣。天道至公所希者命。寧當許其虐命而抑其冥應哉。今六十萬人雖當美惡殊品。至於忍咀群生恐不異也。美惡殊矣。故其生之所享固可實殊。害生同矣。故受害之日固亦可同。今道家之言。世之所迂。無以云焉。至若於公邴吉虞怡德應於後嚴延年田蚡晉宣。殺報交驗。皆書于漢魏世所信。睹夫活人而慶流子孫。況精神為殺活之主無殃慶於後身乎。殺活彼身必受報己身。況通塞彼神而不榮悴於己神乎。延年所殺皆凡等小人竇嬰王陵宰牧之豪。賢否殊貴賤異。其致報一也。報之所加不論豪賤。將相晉王不二矣。豈非天道至平。才與不才亦各其子。理存性命不在貴賤故耶。則肫魚雖賤性命各正於乾道矣。觀大鳥之迴翔。小鳥之啁噍。葛廬所聽之牛。西巴所感之鹿。情愛各深於其類矣。今有孕婦稚子於斯。而有刳而剔之。燔而炙之者。則謂冤痛之殃
【現代漢語翻譯】 現代漢語譯本 不因光芒的暗淡就懷疑佛陀不存在。天地有靈，精神不滅，這是顯而易見的。如今秦趙的士兵，他們的精神與宇宙同在，無論成敗都不會消滅。難道項羽和白起兩位將軍就能徹底消滅六十萬士兵的精神嗎？精神是不可消滅的，那麼被消滅的只是肉身。這難道不都如佛所說，經常消滅眾生的肉身，所以他們的肉身遭受消滅，而（他們的精神）在項羽和白起那裡聚集嗎？ 如何證明這一點呢？天道的執行變化，使萬物各自端正其性命。即使是雞、豬、狗、羊的性命，也都是天地陰陽之氣所賦予的。人們吞噬它們的性命來充實自身，這和蜘蛛張網捕捉獵物一樣殘暴。老鷹和老虎不捕食獵物就無法生存，人可以吃蔬菜而生存，那麼人就太虛偽了。天道至公，所珍視的是生命。難道會允許人們殘暴地對待生命，卻壓制冥冥之中的報應嗎？ 如今這六十萬人，雖然有美有惡，品行各異，但說到忍心吞噬其他生命，恐怕沒有什麼不同。美惡雖然不同，所以他們活著的時候所享受的待遇當然可以有很大的差別；但殘害生命這一點是相同的，所以他們遭受殺害的日子當然也可以相同。如今道家所說的話，世人常常不相信，沒有什麼可以用來解釋的。 至於于公、邴吉、虞詡，他們的德行應驗在後代子孫身上；嚴延年、田蚡、晉宣，殺人償命的報應也相互應驗。這些都記載在漢魏史書中，為世人所相信。看到善待活人而福澤子孫，更何況精神是殺生和救生的主宰，難道不會給後代帶來災禍或幸福嗎？殺害或救活別人的肉身，必定會報應在自己的肉身上；更何況是阻塞或疏通別人的精神，難道不會使自己的精神受到損害或榮耀嗎？ 嚴延年所殺的都是普通的小人物，竇嬰、王陵是管理百姓的豪強。賢能與否不同，地位貴賤有別，但他們所受到的報應都是一樣的。報應的降臨不分豪門和平民，將相和晉王也沒有區別。這難道不是天道至公嗎？有才能和沒有才能的人，天道都把他們當作自己的孩子一樣對待。道理在於性命本身，而不在於地位的貴賤。 那麼，即使是河豚這樣低賤的生物，它的性命也各自在天道中端正。觀察大鳥的迴旋飛翔，小鳥的鳴叫，葛廬所聽到的牛的叫聲，西巴所感應到的鹿，它們對同類的感情都非常深厚。如今有孕婦和幼兒在這裡，卻有人剖開他們的肚子，剔出他們的內臟，燒烤他們的身體，那麼可以想像冤屈和痛苦所帶來的災禍。
【English Translation】 English version Do not doubt the existence of the Buddha because of the dimming of light. It is clear that heaven and earth have spirits, and the spirit does not perish. Now, the soldiers of Qin and Zhao, their spirits are with the universe, and they will not be destroyed whether they succeed or fail. How can the two generals, Xiang Yu (Xiang Yu, a prominent warlord) and Bai Qi (Bai Qi, a famous general of the Qin state), completely destroy the spirits of 600,000 soldiers? The spirit cannot be destroyed, so what is destroyed is only the physical body. Isn't this all as the Buddha said, that the physical bodies of sentient beings are often destroyed, so their physical bodies are destroyed, and (their spirits) gather at Xiang Yu and Bai Qi? How can this be proven? The operation and change of the Dao of Heaven (the natural order), causes all things to correct their nature and destiny. Even the lives of chickens, pigs, dogs, and sheep are all endowed by the yin and yang of heaven and earth. People devour their lives to fill themselves, which is as cruel as a spider setting a net to catch prey. Eagles and tigers cannot survive without preying, but people can survive by eating vegetables, then people are too hypocritical. The Dao of Heaven is supremely fair, and what is cherished is life. How can it be allowed for people to treat life cruelly, but suppress the retribution in the dark? Now these 600,000 people, although there are good and bad, and their character is different, but when it comes to bearing to devour other lives, I am afraid there is no difference. Although the good and the bad are different, so the treatment they enjoy when they are alive can of course be very different; but the harm to life is the same, so the day they are killed can of course be the same. Now what the Taoists say, the world often does not believe, there is nothing to explain. As for Yu Gong (Yu Gong, a benevolent official), Bing Ji (Bing Ji, a Han dynasty official), and Yu Yi (Yu Yi, an official known for his virtue), their virtues are manifested in their descendants; Yan Yannian (Yan Yannian, a harsh official), Tian Fen (Tian Fen, a powerful minister), and Jin Xuan (Jin Xuan, a general of the Three Kingdoms period), the retribution of killing and paying for life is also mutually verified. These are recorded in the history books of the Han and Wei dynasties, and are believed by the world. Seeing that treating living people well brings blessings to descendants, let alone that the spirit is the master of killing and saving, wouldn't it bring disaster or happiness to future generations? Killing or saving other people's physical bodies will surely be rewarded in one's own physical body; let alone blocking or dredging other people's spirits, wouldn't it damage or honor one's own spirit? Yan Yannian killed ordinary people, and Dou Ying (Dou Ying, a Han dynasty general) and Wang Ling (Wang Ling, a Han dynasty official) were powerful people who managed the people. Whether they are virtuous or not is different, and their status is different, but the retribution they receive is the same. The retribution does not distinguish between the rich and the poor, and there is no difference between generals and kings. Isn't this the supreme fairness of the Dao of Heaven? Whether they are talented or not, the Dao of Heaven treats them as their own children. The reason lies in the life itself, not in the status of the noble and the lowly. Then, even the lowly puffer fish, its life is also corrected in the Dao of Heaven. Observing the soaring of large birds, the chirping of small birds, the sound of cattle heard by Ge Lu (Ge Lu, a legendary figure), and the deer sensed by Xiba (Xiba, a legendary figure), their feelings for their kind are very deep. Now there are pregnant women and young children here, but some people cut open their stomachs, take out their internal organs, and roast their bodies, then one can imagine the disaster caused by injustice and pain.
。上天所感矣。今春獵胎孕燔𦵔羔雛。亦天道之所一也。豈得獨無報哉。但今相與理緣。于飲血之世。畋漁非可頓絕。是以聖王庖廚其化。蓋順民之殺以減其害。踐庖聞聲則所不忍。因豺獺以為節。疾非時之傷孕解罝而不網。明含氣之命重矣。孟軻擊賞于釁鐘。知王德之去殺矣。先王撫粗救急。故雖深其仁不得頓苦其禁。如來窮神明極。故均重五道之命。去殺為眾戒之首。萍沙見報于白兔。釋氏受滅于黃魚。以示報應之勢。皆其窈窕精深。迂而不昧矣。若在往生能聞于道。敬修法戒則必不墜長平而受坑馬服矣。及在既墜。信法能徹必超今難。若緣釁先重難有前報。及戒德后臻必不復見坑來身矣。所謂灑神功于窮迫。以拔冤抂之命者。其道如斯。慈之至矣。今雖有世美而無道心。犯害眾命以報就迫。理之當也。佛乘理居當而救物以法不蹈法則理無橫濟。豈佛無實乎。譬之扁鵲。救疾以藥而不信不服。疾之不瘳豈鵲不妙乎。魯陽耿恭遠祖九江。所以能回日飛泉蟲虎避德者。皆以列誠動乎。神道之感即佛之感也。若在秦趙必不陷於難矣。則夫陷者皆已無誠。何由致感於佛而融冶起籍哉。夫以通神之眾。萃窮化之堂。故須彌可見於芥子之內耳。又雖今則虎鴿昔或為人。嘗有緣會。故值佛嘉運。投身濟之割股代之。茍無感可動以
【現代漢語翻譯】 現代漢語譯本：上天已經有所感應了。今年春天，你們打獵，傷害了懷孕的母獸，燒烤了幼小的動物。這也是天道所不允許的。難道會沒有報應嗎？但現在我們一起來梳理因緣。在飲血茹毛的時代，完全禁止打獵捕魚是不可能的。因此，古代聖王通過規範廚師的行為來教化民眾。大概是順應民眾的殺生需求，以減少更大的傷害。即使是廚師，聽到動物被宰殺的聲音也會感到不忍。所以傚法豺和獺，只在特定時節捕獵。痛恨不按時節傷害懷孕的動物，解開捕獸的網而不去捕捉。這表明有氣息的生命是多麼重要啊！孟軻因為祭祀時用新殺的牲畜來涂鐘而批評賞賜的行為，可見他懂得君王的德行在於去除殺戮。古代聖王安撫粗野之民，救助緊急情況，所以即使他們內心深懷仁慈，也不能一下子就嚴厲禁止殺戮。如來佛窮盡神妙的智慧，所以平等地重視五道眾生的生命，把戒殺作為所有戒律的首要。萍沙因為殺害白兔而遭到報應，釋氏因為殺害黃魚而遭受災禍，以此來顯示報應的必然。這些都是精深微妙的道理，雖然曲折但絕不含糊。如果在往昔的生命中能夠聽聞佛法，恭敬地修持戒律，那麼一定不會在長平被坑殺，也不會遭受馬服君趙括的厄運。即使已經墮落受難，如果對佛法有徹底的信心，也一定能超越目前的困境。如果是因為先前的罪業深重，那麼很難避免之前的報應。如果戒律的功德後來才圓滿，那麼一定不會再見到被坑殺的來生。這就是所謂的在窮困危難之際施展神奇的功力，以解救含冤受屈的生命。道理就是這樣，慈悲到了極點。現在有些人雖然有美好的外表，卻沒有向道之心，爲了滿足自己的慾望而傷害眾多生命，遭受報應是理所當然的。佛法講究因果，救度眾生要遵循法則，如果不遵循法則，就無法橫渡苦海。難道是佛法沒有實際作用嗎？這就好比扁鵲用藥來救治疾病，但病人不相信、不服藥，疾病不能痊癒，難道能說是扁鵲的醫術不高明嗎？魯陽、耿恭、遠祖九江，之所以能夠使太陽倒退、飛出泉水、蟲虎避讓，都是因為他們竭盡誠心感動了神靈。神道的感應就是佛的感應。如果在秦趙之戰中，他們一定不會陷入困境。那些陷入困境的人，都是因為已經沒有了誠心，又怎麼能感應到佛，從而消融罪業，擺脫困境呢？憑藉神通廣大的菩薩，聚集在窮困化生的場所，所以能在芥子中看到須彌山。還有，即使現在的老虎和鴿子，過去或許也曾是人，曾經與佛有緣。所以值此佛陀弘揚佛法的殊勝時機，他們投身來救濟眾生，割肉喂鷹，捨身飼虎。如果沒有可以感動的因緣，又怎麼能
【English Translation】 English version: Heaven has already sensed it. This spring, you hunted pregnant animals and roasted young ones. This is also against the way of Heaven. How could there be no retribution? But now, let's examine the causes and conditions together. In an age of drinking blood and eating raw meat, it's impossible to completely ban hunting and fishing. Therefore, the ancient sage kings educated the people by regulating the behavior of cooks. It was probably to accommodate the people's need to kill, in order to reduce greater harm. Even cooks feel unbearable when they hear the sound of animals being slaughtered. So, they followed the example of jackals and otters, hunting only at specific times. They hated harming pregnant animals out of season, and they untied hunting nets instead of catching animals. This shows how important sentient life is! Mencius criticized the act of rewarding the smearing of bells with newly killed livestock during sacrifices, showing that he understood that the virtue of a king lies in eliminating killing. The ancient sage kings comforted the uncivilized people and helped in emergencies, so even though they had deep compassion in their hearts, they could not strictly prohibit killing all at once. The Tathagata (如來) [Thus Come One] exhausts the wisdom of the divine, so he equally values the lives of beings in the five realms (五道) [five paths of existence] and makes the prohibition of killing the first of all precepts. Ping Sha (萍沙) suffered retribution for killing white rabbits, and the Shi clan (釋氏) [Shakya clan] suffered disaster for killing yellow fish, to show the inevitability of retribution. These are all profound and subtle principles, which, although circuitous, are never ambiguous. If one could hear the Dharma (道) [teachings of Buddhism] and respectfully practice the precepts in past lives, then one would certainly not be buried alive in Changping (長平) [site of a famous battle] and would not suffer the misfortune of Ma Fuzi Zhao Kuo (馬服) [a general who led to the defeat]. Even if one has already fallen into suffering, if one has complete faith in the Dharma, one will surely transcend the current predicament. If it is because of the heavy sins of the past, then it is difficult to avoid the previous retribution. If the merits of the precepts are perfected later, then one will certainly not see the coming life of being buried alive again. This is what is meant by exerting magical power in times of poverty and distress to save the lives of the wronged. The principle is like this, compassion reaches its extreme. Now, some people may have a beautiful appearance, but they do not have a heart for the Way (道心) [aspiration for enlightenment], and they harm many lives to satisfy their own desires, so it is only right that they suffer retribution. The Buddha's teachings emphasize cause and effect, and the salvation of sentient beings must follow the Dharma. If one does not follow the Dharma, one cannot cross the sea of suffering. Is it that the Buddha's teachings have no practical effect? It is like Bian Que (扁鵲) [a famous doctor] using medicine to cure diseases, but if the patient does not believe in or take the medicine, the disease cannot be cured. Can it be said that Bian Que's medical skills are not brilliant? Lu Yang (魯陽), Geng Gong (耿恭), and Yuanzu Jiujiang (遠祖九江) were able to make the sun retreat, fly out of springs, and avoid insects and tigers because they exhausted their sincerity to move the spirits. The response of the spiritual realm is the response of the Buddha. If they were in the Battle of Qin and Zhao, they would certainly not have fallen into distress. Those who have fallen into distress are all because they have no sincerity, so how can they be moved by the Buddha to dissolve their sins and escape their predicament? With the assembly of those with great spiritual powers, gathered in the place of poverty and transformation, Mount Sumeru (須彌山) [a sacred mountain in Buddhist cosmology] can be seen within a mustard seed. Also, even the tigers and pigeons of today may have been people in the past, who once had a connection with the Buddha. Therefore, at this auspicious time when the Buddha is propagating the Dharma, they dedicate themselves to saving sentient beings, cutting off their flesh to feed eagles and sacrificing their bodies to feed tigers. If there is no cause that can be moved by
命償殺。融冶之寄。安得妄作吹萬之死咸其自己而疑佛哉。夫志之篤也。則想之而見。告之斯聞矣。推周孔交夢傳說形求實至古今收隔傅巖遐阻而玄對無礙則可以信夫潔想思感睹無量壽佛越境百億超至無功。何云大空無別哉。夫道在練神不由存形。是以沙門祝形燒身厲神絕往。神不可滅而能奔其往。豈有負哉。契闊人理崎嶇六情。何獲於我而求累于神。誠自剪絕則日損所清實漸于道苦力榮觀傾資夐居未幾有之俄然身滅名實所收不出盜跨構館棲神像淵然幽穆。形從其微神隨之遠。微則應清遠則福妙。盜跨與道孰為優乎。頓奪其當年所以超升。潛行協于神明。福德彰於後身。豈能見其所得哉。夫人事之動必貫神道物無妄然要當有故而然矣。若使幽冥之報不如向論。則六十萬命何理以坑乎。既以報坑。必以報不坑矣。今戰國之人。眇若安期幽若四皓。龍顏而帝列地而君。英聲茂實不可稱數。同在羿之彀中。獨何然乎。豈不各是前報之所應乎。既見福成於往行。則今行無負於後身明矣。見世殊品既宿命所甄。則身後所當獨何容濫。經之所寄。自謂當佛化見之時。皆由素有嘉會。故其遇若彼。今曾無暫應。皆咎在無緣。而反誣至法空構。嗚呼神鑒孔昭。侮聖人之殃。亦可畏也。敢問。空構者將聖人與賢人與小人與。夫聖無常心。
【現代漢語翻譯】 現代漢語譯本：以命償還殺戮的罪孽。如同熔爐鑄造器物，怎能隨意認為吹噓萬物的死亡都歸於自身，從而懷疑佛法呢？如果意志堅定，那麼冥想就能見到佛，祈告就能聽聞。推及周公、孔子的交夢傳說，以形象求證實際，從古至今，即使傅說身處遙遠阻隔之地，也能玄妙地應答而毫無障礙，這樣就可以相信通過純潔的意念和感應，就能見到無量壽佛，超越百億國土，達到無功之境。怎麼能說大空無別呢？ 修道在於修煉精神，而不是拘泥於形體。因此，沙門（shamen，佛教或耆那教的修行者）祝禱形體，焚燒身體，磨礪精神，斷絕過往。精神是不可磨滅的，並且能夠奔向其所向往的地方，難道會有辜負嗎？人情世故的束縛，六情的崎嶇，對我有什麼好處，反而會成為精神的累贅。如果真正地自我剪除這些束縛，那麼每天減少的都是污濁，逐漸接近清明之道。苦行之力帶來榮耀的景象，傾盡資財，遠離塵囂，不久就能有所成就。忽然身滅，名聲和實際都得到了回報，這難道不是勝過盜竊、跨越、建造館舍來棲息神像，最終陷入淵深幽暗的境地嗎？形體順從於微弱，精神追隨於遙遠。微弱則應和清明，遙遠則帶來奇妙的福報。盜竊、跨越與修道，哪個更優越呢？ 立即斷絕當年的惡行，才能超脫昇華。潛心修行與神明相契合，福德在後世彰顯，怎麼能看到他所得到的呢？人的行為必然貫穿神道，世間萬物沒有無緣無故的，必然有其原因。如果幽冥的報應不如之前所說，那麼六十萬人的性命又該如何解釋呢？既然有報應導致坑殺，必然也有報應避免坑殺。如今戰國時期的人，渺小如安期生（Anqisheng，傳說中的神仙），隱逸如商山四皓（Shangshan Sihao，秦末漢初的四位著名隱士），即使擁有帝王的容貌，裂土封疆為君，英名和實際功績不可勝數，都如同在後羿（Houyi，傳說中善於射箭的人）的弓箭射程之內，為何命運卻如此不同呢？難道不是各自前世的報應所致嗎？既然看到福報成就於過去的善行，那麼今生的行為就不會辜負後世，這是很明顯的。既然今生所見到的各種品類都是宿命所決定的，那麼死後所應得的，怎麼能容許隨便呢？ 經典所寄託的，自認為是當佛法顯現教化之時，都是因為過去有美好的因緣，所以他們的際遇才會如此。如今如果連暫時的感應都沒有，都是因為沒有緣分，反而誣衊至高的佛法是虛構的。唉，神明的鑑察是如此明察，侮辱聖人的災禍，也是令人畏懼的。敢問，說佛法是虛構的人，是將聖人、賢人還是小人看作虛構的呢？聖人沒有固定的心。
【English Translation】 English version: Life repays killing. Like a furnace melting and casting, how can one arbitrarily assume that the death of all things is attributed to oneself, thereby doubting the Buddha's teachings? If the will is firm, then one can see the Buddha through meditation, and hear through prayer. Extending from the legends of Duke Zhou and Confucius's dream encounters, using images to seek proof of reality, from ancient times to the present, even if Fu Yue (Fu Yue, a legendary sage) is in a distant and isolated place, he can respond mysteriously without hindrance. Thus, one can believe that through pure thoughts and feelings, one can see Amitabha Buddha (Amitabha, the Buddha of Infinite Light), transcend hundreds of billions of lands, and reach the state of no merit. How can one say that the Great Void is without distinction? Cultivating the Way lies in refining the spirit, not in adhering to the physical form. Therefore, the Shramanas (Shramana, a renunciate or ascetic in ancient India) pray for the form, burn the body, sharpen the spirit, and sever the past. The spirit is indestructible and can run to where it desires. How can it be in vain? The constraints of human affairs, the ruggedness of the six senses, what good do they do to me, but instead become a burden to the spirit? If one truly cuts off these constraints, then what is reduced each day is impurity, gradually approaching the path of clarity. The power of asceticism brings a glorious sight, exhausting wealth, staying away from the mundane, and soon one can achieve something. Suddenly the body perishes, and both fame and reality are rewarded. Is this not superior to stealing, trespassing, and building mansions to house divine images, ultimately falling into a deep and dark state? The form follows the subtle, and the spirit follows the distant. Subtlety corresponds to clarity, and distance brings wonderful blessings. Stealing, trespassing, and cultivating the Way, which is superior? Immediately severing the evil deeds of the past can lead to transcendence and sublimation. Quietly practicing in harmony with the divine, blessings are manifested in later lives. How can one see what he has gained? Human actions must permeate the divine way. Nothing in the world is without cause; there must be a reason for it. If the retribution of the underworld is not as previously stated, then how can the lives of six hundred thousand people be explained? Since there is retribution leading to slaughter, there must also be retribution avoiding slaughter. Today, people of the Warring States period, as insignificant as Anqi Sheng (Anqisheng, a legendary immortal), as reclusive as the Four Whiteheads of Mount Shang (Shangshan Sihao, four famous hermits of the late Qin and early Han dynasties), even with the appearance of emperors, dividing land and ruling as lords, their heroic names and real achievements are countless, all as if within the range of Houyi's (Houyi, a legendary archer) arrows, why are their fates so different? Is it not due to the retribution of their respective past lives? Since seeing blessings achieved through past good deeds, then the actions of this life will not fail future lives, this is very clear. Since the various categories seen in this life are determined by fate, then what one deserves after death, how can it be allowed to be arbitrary? What the scriptures entrust, it is believed that when the Buddha's teachings appear and transform, it is all because of good karmic connections in the past, so their encounters are like that. Now, if there is not even a temporary response, it is all because there is no affinity, and instead, they slander the supreme Dharma as fabricated. Alas, the divine discernment is so clear, the calamity of insulting the sages is also to be feared. May I ask, those who say the Dharma is fabricated, do they regard sages, virtuous people, or petty people as fabricated? Sages have no fixed mind.
蓋就物之性化使遂耳。若身死神滅。但當一以儒訓盡其生極。復何事哉。而誑以不滅欺以成佛。使燒祝髮膚絕其胖合。所遏苗裔數不可量。且夫彥聖育無常所。或潛有塞矣。空構何利而其毒大苦。知非聖賢之為矣。若人哉。樊須之流也。則亦斂身周孔畏懼異端敢忘作哉。若自茲以降則不肖之倫也。又安能立家九流之外。增徽老莊之表。而昭列于千載之後。龍樹提婆馬鳴迦旃延法勝山賢達摩多羅之倫。曠載五百仰述道訓。大智中百論阿毗曇之類。皆神通之才也。近孫綽所頌。耆域健陀勒等八賢。支道林像而贊者。竺法護於法蘭道邃闕公。則皆神映中華。中朝竺法行。時人比之樂令。江左尸梨蜜群公高其卓朗。郭文舉廓。然邃允而所奉唯佛。凡自龍樹以還。寧皆失身於所向謂不肖者之詫乎。然則黃面夫子之事。豈不明明也哉。今影骨齒髮遺器余武。猶光于本國。此亦道之以證也。夫殊域之性多有精察黠才。而嗜慾類深。皆以厥祖身立佛前。累業親傳世抵其實。影跡遺事昭化融顯。故其裔王則傾國奉戒。四眾苦徹死而無悔。若理之詭曖事不實奇。亦豈肯傾已破欲以尊無形者乎。若影物無實聲出來往則古今來者何為苦身離欲善是之至往而反宜見沮懈而類皆更篤乎粗可察矣。論曰。夫自古所以平顯治道者。將以存其生也。而苦由
【現代漢語翻譯】 現代漢語譯本：這不過是順應萬物的自然屬性，使其發展罷了。如果人死後神識也消滅，那就應該完全按照儒家的教誨，盡情地享受一生，又何必多此一舉呢？卻用不滅的說法來欺騙，用成佛的說法來誘惑，使人燒燬頭髮和面板，斷絕血脈的延續，所扼殺的後代數量不可估量。況且賢才聖人的出現沒有固定的地方，或許有被埋沒的。憑空捏造有什麼好處，而其毒害如此之深？這肯定不是聖賢所為。如果是像樊須這樣的人，也會約束自己，遵循周公孔子的教誨，敬畏異端邪說，怎敢胡作非爲呢？如果從這些人之後，那就是不賢的人了，又怎麼能在儒家之外另立門戶，在老莊之上增添光彩，並且在千年之後還如此顯赫呢？像龍樹（Nāgārjuna，佛教中觀學派創始人）、提婆（Āryadeva，龍樹弟子）、馬鳴（Aśvaghosha，大乘佛教思想家）、迦旃延（Kātyāyana，佛教論師）、法勝（Dharmapāla，佛教論師）、山賢（Asaṅga，瑜伽行派創始人）、達摩多羅（Dharmatrāta，佛教論師）這些人，經歷了漫長的五百年，都在仰慕和闡述佛陀的教誨。《大智度論》、《中百論》、《阿毗曇》之類的著作，都是具有神通智慧的人所著。近代孫綽所讚頌的耆域（Jīvaka，古印度名醫）、健陀勒（Kaundinya，阿若憍陳如，佛陀最早的弟子之一）等八位賢人，以及支道林為佛像所作的讚頌，還有竺法護、於法蘭、道邃、闕公等人，他們的精神都輝映著中華大地。中朝的竺法行，當時的人把他比作樂令（王衍，西晉名士）。江左的尸梨蜜，眾人讚揚他高尚開朗。郭文舉（郭象，西晉玄學家）也贊同並信奉佛教。凡是從龍樹以來的人，難道都喪失了自身，被那些所謂不賢的人所欺騙嗎？那麼，黃面佛陀的事蹟，難道還不明白嗎？如今佛陀的影骨、牙齒、頭髮、遺物等，仍然在本國閃耀著光芒，這也是佛法真實存在的證據啊。那些異域的人，大多具有精明敏銳的才智，但嗜慾也很深。他們都因為自己的祖先在佛前立誓，世代相傳，親身實踐，佛陀的遺蹟和事蹟才如此昭顯。所以那些國家的國王才會傾盡全國之力來奉行戒律，四眾弟子才會如此虔誠，至死不渝。如果佛理是虛假曖昧的，佛事是不真實的，他們又怎麼肯傾盡所有，克制慾望，來尊崇那無形的東西呢？如果佛像、佛物沒有真實性，佛的聲音和事蹟的傳來都是虛假的，那麼自古至今那些苦修自身、遠離慾望、行善至極的人，為什麼反而應該受到阻撓和懈怠呢？而所有的人反而更加篤信呢？這大概是可以察覺的。結論是，自古以來，用來彰顯太平治世的方法，都是爲了儲存人的生命，而苦行卻……
【English Translation】 English version: This is simply about following the natural properties of things and allowing them to develop. If the spirit vanishes upon death, then one should completely follow the teachings of Confucianism, enjoying life to the fullest. Why bother with anything else? Yet, they deceive with the notion of immortality and lure with the promise of Buddhahood, causing people to burn their hair and skin, severing the continuation of their bloodlines, and stifling countless descendants. Moreover, the emergence of virtuous and sage individuals has no fixed place; some may be buried and unrecognized. What benefit is there in fabricating empty notions, especially when their harm is so profound? This is certainly not the work of sages and worthies. If it were someone like Fan Xu, they would restrain themselves, follow the teachings of Duke Zhou and Confucius, and revere heterodox doctrines. How dare they act recklessly? If it's someone after these people, then they are unworthy individuals. How could they establish a separate school outside of Confucianism, add luster beyond Laozi and Zhuangzi, and be so prominent after a thousand years? People like Nāgārjuna (founder of the Madhyamaka school of Buddhism), Āryadeva (Nāgārjuna's disciple), Aśvaghosha (Mahayana Buddhist thinker), Kātyāyana (Buddhist philosopher), Dharmapāla (Buddhist philosopher), Asaṅga (founder of the Yogacara school), and Dharmatrāta (Buddhist philosopher), over the course of five hundred years, have all admired and expounded the Buddha's teachings. Works like the Mahāprajñāpāramitopadeśa, Mūlamadhyamakakārikā, and Abhidhamma are all written by people with supernatural wisdom. In recent times, Sun Chuo praised Jīvaka (ancient Indian physician), Kaundinya (one of the Buddha's first disciples) and other eight worthies, and Zhi Daolin wrote praises for Buddha statues. Furthermore, individuals like Zhu Fahu, Yu Falan, Dao Sui, and Que Gong, their spirits all shine upon the land of China. Zhu Faxing of the Central Dynasty was compared to Le Ling (Wang Yan, a famous figure of the Western Jin Dynasty) by the people of that time. Shi Limi of Jiangzuo praised his nobility and clarity. Guo Wenju (Guo Xiang, a metaphysician of the Western Jin Dynasty) also agreed with and believed in Buddhism. Are all those from Nāgārjuna onwards deceived by those so-called unworthy people? Then, isn't the matter of the yellow-faced Buddha clear? Today, the Buddha's shadow bones, teeth, hair, relics, and remaining power still shine in their native land. This is also evidence of the truth of the Dharma. Those people from foreign lands mostly possess keen and discerning intelligence, but their desires are also deep. They all established vows before the Buddha through their ancestors, passed down through generations, and practiced it personally, so the Buddha's relics and deeds are so clearly revealed. Therefore, the kings of those countries devote their entire nations to upholding the precepts, and the fourfold assembly is so devout, even to death without regret. If the Buddhist principles were false and ambiguous, and the Buddhist affairs were not real and miraculous, how would they be willing to give up everything, restrain their desires, and venerate the formless? If the Buddha images and objects have no reality, and the transmission of the Buddha's voice and deeds are false, then why should those who have cultivated themselves with hardship, renounced desires, and done good to the utmost since ancient times be hindered and discouraged? And why are all people even more convinced? This is roughly discernible. The conclusion is that since ancient times, the methods used to manifest peace and good governance have been to preserve human life, but asceticism...
生來昧者不知矣。故諸佛悟之以苦導以無生。無生不可頓體而引。以生之善惡同。善報而彌升則朗然之儘可階焉。是以其道浩若滄海。小無不津大無不通。雖邈與務治存生者。反而亦固陶漸五典勸佐禮教焉。今世之所以慢禍福于天道者。類若史遷感伯夷而慨者也。夫孔聖豈妄說也哉。稱積善餘慶積惡餘殃。而顏冉夭疾厥胤蔑聞。商臣考終而莊周賢霸。凡若此類皆理不可通。然理豈有無通者乎。則納慶後身受殃三塗之說。不得不信矣。雖形有存亡。而精神必應與見世而報。夫何異哉。但因緣有先後。故對至有遲速。猶一生禍福之早晚者耳。然則孔氏之訓資釋氏而通。可不曰玄極不易之道哉。夫人理飄紛存沒若幻。籠以百年令之孩老無不盡矣。雖復黃髮鮐背。猶自覺所經俄頃。況其短者乎。且時則無止運則無窮。既往積劫無數無邊。皆一眒一閱以及今耳。今積眒以至百年。曾何難及而又鮮克半焉。夫物之媚于朝露之身者。類無清遐之實矣。何為甘臭腐于漏刻。以抂長在之神。而不自疏於遐遠之風哉。雖複名法佐世之家。亦何獨無分于大道。但宛轉人域囂於世路。故唯覺人道為盛。而神想蔑如耳。若使回身中荒升岳。遐覽妙觀。天宇清澄之曠。日月照洞之奇。寧無列聖威靈尊嚴乎其中。而唯離離人群匆匆世務而已哉。固將懷
【現代漢語翻譯】 現代漢語譯本： 那些生來就愚昧的人是不會明白這些道理的。所以諸佛（諸佛：Buddhas，覺悟者）用苦難來啟迪他們，用無生（無生：non-origination，不生不滅的境界）來引導他們。無生之理不可立即領悟，所以先用善惡之報來引導。行善得善報，境界逐漸提升，最終就能完全理解無生之理。因此，佛法之道浩瀚如滄海，無論多麼細小的事物都能被滋潤，無論多麼宏大的事物都能被貫通。即使佛法看似與致力於治理世事、儲存生命的人們相去甚遠，但實際上它也能反過來陶冶人的品性，逐漸符合五倫常道，勸勉人們輔助禮教。現在世人之所以輕視天道的禍福報應，就像司馬遷為伯夷的遭遇而感慨一樣。孔聖（孔聖：Confucius，儒家聖人孔子）難道會胡說八道嗎？他說『積善之家必有餘慶，積不善之家必有餘殃』，然而顏回、冉伯牛卻早夭多病，他們的後代也沒有什麼名聲；商臣能夠安享晚年，而莊周卻賢能而隱居。凡是像這樣的例子，都是道理上說不通的。然而，道理難道會有說不通的嗎？所以，關於善慶報應在後世子孫，惡殃報應在地獄三途的說法，就不得不相信了。即使形體有存亡，但精神一定會得到相應的報應，就像在現世所受的報應一樣。這又有什麼不同呢？只不過因緣有先後，所以報應的到來有遲速，就像一個人一生中禍福來臨的早晚一樣。這樣看來，孔子的教誨可以藉助釋迦牟尼佛的教義來理解，這難道不是玄妙至極、永恒不變的真理嗎？人的理性思緒飄忽不定，生死存亡如同幻象，被百年的生命所束縛，無論孩童還是老人，最終都難免一死。即使是頭髮變白、背也駝了的老人，仍然覺得所經歷的時間非常短暫，更何況是那些壽命短促的人呢？時間永不停息，執行沒有窮盡。過去積累了無數無邊的劫數，都是一眨眼一瞬間就過去了，才到了今天。現在積累無數個瞬間才到了一百年，又有多少人能夠活到一半呢？那些迷戀于朝露般短暫生命的人，大多沒有清明長遠的見識。為什麼要在短暫的享樂中沉溺，以損害長存的精神，而不讓自己擺脫世俗的束縛，追求長遠的目標呢？即使是那些以名法輔佐世事的家族，難道就沒有機會接觸大道嗎？只不過他們沉溺於人世間的喧囂，所以只覺得人道最為重要，而對精神層面的思考卻毫不在意。如果讓他們能夠擺脫世俗的束縛，登上高山，遠眺美景，進行精妙的觀察，看到天宇清澈澄明，日月照耀的奇景，難道不會感受到聖賢的威靈和尊嚴嗎？難道只會看到熙熙攘攘的人群和匆匆忙忙的世事嗎？所以，應該懷抱……
【English Translation】 English version: Those born ignorant will not understand these principles. Therefore, all Buddhas (Buddhas: Awakened ones) enlighten them with suffering and guide them with non-origination (non-origination: the state of not being born and not ceasing). Non-origination cannot be immediately grasped, so they are first guided by the rewards of good and evil. Doing good brings good rewards, and the state gradually rises, eventually leading to a complete understanding of non-origination. Therefore, the path of the Dharma is as vast as the ocean, nourishing everything small and penetrating everything large. Even though the Dharma seems far removed from those who are dedicated to governing the world and preserving life, it can actually refine people's character, gradually conforming to the five constant virtues, and encouraging them to assist in ritual and education. The reason why people in the world now despise the karmic retribution of heaven is like Sima Qian lamenting the fate of Boyi. Would Confucius (Confucius: The sage of Confucianism) speak nonsense? He said, 'Families that accumulate good deeds will have surplus blessings, and families that accumulate evil deeds will have surplus calamities.' However, Yan Hui and Ran Boniu died young and were often ill, and their descendants had no reputation; Shang Chen was able to enjoy his old age, while Zhuang Zhou was virtuous and reclusive. All such examples are logically incomprehensible. However, can there be any reason that is incomprehensible? Therefore, the saying that good fortune is rewarded in later generations and evil is punished in the three evil realms must be believed. Even though the physical form has existence and extinction, the spirit will certainly receive corresponding retribution, just like the retribution received in this life. What is the difference? It's just that the causes and conditions have a sequence, so the arrival of retribution is slow or fast, just like the early or late arrival of fortune and misfortune in a person's life. In this way, Confucius's teachings can be understood with the help of Shakyamuni Buddha's teachings. Isn't this a profound and unchanging truth? Human reason is fleeting, and existence and extinction are like illusions, bound by a hundred years of life. Whether child or old, death is inevitable. Even the elderly with white hair and hunched backs still feel that the time they have experienced is very short, let alone those with short lives? Time never stops, and its movement is endless. Countless and boundless eons have accumulated in the past, all passing in the blink of an eye, until today. Now, countless moments accumulate to a hundred years, and how many can live to half that? Those who are fascinated by the fleeting life of morning dew mostly lack clear and far-sighted vision. Why indulge in fleeting pleasures, harming the long-lasting spirit, instead of freeing oneself from worldly constraints and pursuing long-term goals? Even those families who assist the world with fame and law, do they have no chance to come into contact with the Great Way? It's just that they are immersed in the noise of the human world, so they only feel that the human way is the most important, and they pay no attention to spiritual reflection. If they could break free from worldly constraints, climb high mountains, look at the beautiful scenery, and make subtle observations, seeing the clear and bright sky and the wonders of the sun and moon shining, wouldn't they feel the majesty and dignity of the saints? Would they only see the bustling crowds and the hurried affairs of the world? Therefore, one should embrace...
遠以開神道之想。感寂以昭明靈之應矣。昔仲尼修五經于魯。以化天下。及其眇邈太蒙之顛。而天下與魯俱小。豈非神合於八遐故超於一世哉。然則五經之作。蓋於俄頃之間應其所小者耳。世又何得以格佛法而不信哉。請問今之不信為謂黔首之外都無神明耶。為之亦謂有之而直無佛乎。若都無神明唯人而已。則誰命玄鳥降而生商。孰遺巨跡感而生棄哉。漢魏晉宋咸有瑞命故。知視聽之表。神道炳焉。有神理必有妙極得一以靈非佛而何。夫神也者。依方玄應應不豫存。從實致化何患不盡。豈須詭物而後訓乎。然則其法之實。其教之信。不容疑矣。論曰。群生皆以精神為主。故於玄極之靈咸有理以感堯則遠矣而百獸舞德。豈非感哉。則佛為萬感之宗焉。日月海岳。猶有朝夕之禮。祑望之義。況佛之道眾。高者窮神于生表。中者受身於妙生。下則免夫三趣乎。今世教所弘致治於一生之內。夫玄至者寡順世者眾。何嘗不相與準習世情而謂死則神滅乎。是以不務邈志清遐。而多修情寸陰。故君子之道鮮焉。若鑒以佛法則厥身非我。蓋一憩逆旅耳。精神乃我身也。廓長存而無已上德者其德之暢於己也無窮中之為美徐將清升以至盡下而惡者方有自新之迥路。可補過而上遷。是以自古精粗之中潔己懷遠祗行於今以擬來葉而邁至德者不可
【現代漢語翻譯】 現代漢語譯本： 從長遠來看，這開啟了人們對神秘之道的嚮往，通過感悟寂靜來彰顯神靈光明的迴應。過去，孔子在魯國修訂《五經》，以此教化天下。但當他的思想達到那渺遠、混沌的境界時，天下和魯國都顯得渺小了。這難道不是因為他的精神與廣闊的宇宙相融合，所以超越了一個時代嗎？如此說來，《五經》的創作，不過是在極短的時間內迴應那些渺小的事物罷了。世人又怎麼能以此來否定佛法而不相信呢？ 請問現在那些不相信的人，是認為百姓之外根本沒有神明呢？還是認為有神明，但唯獨沒有佛呢？如果認為根本沒有神明，只有人，那麼是誰命令玄鳥降臨而生下商朝的始祖，又是誰遺留下巨大的腳印感應而生下後稷（棄）呢？漢、魏、晉、宋各朝都有吉祥的徵兆，由此可知在視聽之外，神道是顯明的。有神理就必然有精妙至極的境界，得到統一而具有靈性，這如果不是佛又是什麼呢？ 所謂的神，是依據方位而產生玄妙的感應，這種感應並非預先存在，而是根據實際情況而變化，又何必擔心不能窮盡呢？難道需要用怪異的事物來教導嗎？如此說來，佛法的真實，佛教的誠信，是不容懷疑的。結論是：眾生都以精神為主導，所以在玄妙至極的靈性方面，都具有感應的道理。堯帝雖然遙遠，但百獸都能聞樂起舞，這難道不是感應嗎？那麼佛就是萬物感應的根源。 日月、山海，尚且有早晚朝拜的禮儀，祭祀山川的意義，更何況是佛的教導呢？高層次的人在生死之外探求神性，中等層次的人在妙有中接受生命，下等層次的人則可以免除三惡道的痛苦。現在的世俗教化所弘揚的，是在一生之內追求功名利祿。但是，追求玄妙至理的人少，順應世俗的人多，他們常常互相效仿，認為人死後精神就消滅了。因此，他們不致力于追求高遠的志向，而只是在短暫的時間裡放縱情慾，所以君子之道就很少見了。如果用佛法來觀察，那麼這個身體並非真正的我，只不過是寄居的旅店罷了。精神才是真正的我，它將永遠存在。具有高尚品德的人，他的德行在自身中的體現是無窮無盡的；中等品德的人，他的美好品德將逐漸提升，最終達到圓滿；下等品德的人，也有改過自新的機會，可以彌補過失而向上提升。因此，自古以來，無論地位高低，只要潔身自好，懷抱遠大志向，謹慎行事，就可以為後世樹立榜樣，達到至高的德行。
【English Translation】 English version: From a long-term perspective, this opens up the aspiration for the mystical path, revealing the response of divine enlightenment through the perception of stillness. In the past, Confucius revised the Five Classics in the State of Lu to enlighten the world. However, when his thoughts reached that distant and chaotic realm, both the world and the State of Lu appeared insignificant. Isn't this because his spirit merged with the vast universe, thus transcending an era? Therefore, the creation of the Five Classics was merely a response to those insignificant matters in a very short period. How can people use this to deny Buddhism and disbelieve it? May I ask, do those who disbelieve now think that there are no deities beyond the common people? Or do they think that there are deities, but only without the Buddha? If they think that there are no deities at all, only humans, then who commanded the dark bird to descend and give birth to the ancestor of the Shang Dynasty, and who left behind the giant footprint that conceived Houji (Qi)? The Han, Wei, Jin, and Song dynasties all had auspicious omens, from which we know that beyond what we see and hear, the divine path is manifest. Where there is divine principle, there must be a subtle and ultimate state, attaining unity and possessing spirituality. If this is not the Buddha, then what is it? The so-called 'spirit' is a mysterious response that arises according to the location; this response does not exist beforehand but changes according to the actual situation. Why worry about not being able to exhaust it? Is it necessary to use strange things to teach? Therefore, the truth of the Dharma and the trustworthiness of Buddhism are beyond doubt. The conclusion is: all beings are guided by the spirit, so in terms of the ultimate mystery of spirituality, they all have the principle of response. Although Emperor Yao was distant, all the beasts could dance to the music, wasn't this a response? Then the Buddha is the source of all responses. The sun, moon, seas, and mountains still have morning and evening rituals of worship, and the meaning of sacrifices to mountains and rivers, let alone the teachings of the Buddha? People at a high level seek divinity beyond life and death, people at a medium level receive life in the realm of wonderful existence, and people at a low level can be freed from the suffering of the three evil realms. What worldly teachings promote now is the pursuit of fame and fortune within one's lifetime. However, few people pursue profound principles, and many people conform to worldly customs. They often imitate each other, thinking that the spirit vanishes after death. Therefore, they do not devote themselves to pursuing lofty aspirations but indulge in desires in a short time, so the way of the gentleman is rarely seen. If we observe with the Dharma of the Buddha, then this body is not the real 'I', but merely a temporary lodging. The spirit is the real 'I', and it will exist forever. A person with noble character, the manifestation of his virtue in himself is endless; a person with medium character, his good character will gradually improve and eventually reach perfection; a person with low character also has the opportunity to reform and can make up for mistakes and improve upwards. Therefore, since ancient times, regardless of status, as long as one keeps oneself clean, cherishes lofty aspirations, and acts cautiously, one can set an example for future generations and achieve the highest virtue.
勝數。是佛法之效矣。此皆世之所壅佛之所開。其于類豈不曠然融朗妙有通涂哉。若之何忽而不奉乎。夫風經炎則宣次林必清。水激則濁澄石必明。神用得喪亦存所託。今不信佛法非分之必然。蓋處意則然試避心世物移映清微。則佛理可明事皆信矣。可不妙處其意乎資此則信以往終將克王神道百世先業皆可。幽明永濟孝之大矣。眾生沾仁慈之至矣。凝神獨妙道之極矣。洞朗無礙明之盡矣。發軫常人之心首路得轍。縱可多歷劫數。終必遙集玄極。若是之奇也。等是人也。背轍失路。蹭蹬長往而永沒九地。可不悲乎。若不然也。世何故忽生懿聖覆育愚鄙。上則諸佛下則蜎飛蠕動乎。皆精神失得之勢也。今人以血身七尺死老數紀之內。既夜消其半矣。喪疾眾故又苦其半生之美盛。榮樂得志蓋亦幾何。而壯齒不居榮心懼辱。樂實連憂亦無全泰。而皆競入流俗之險路。諱陟佛法之曠涂。何如其智也。世之以不達緣本而悶于佛理者。誠眾矣。夫緣起浩汗非復追想所及。失得所關無理以感。即六合之外故佛存而不論。已具前論。
請復循環而申之。夫聖人之作易。天之垂象。吉兇治亂。其占可知。然源其所以然之狀。聖所不明則莫之能知。今以所莫知廢其可知。逆占違天而動。豈有不止者乎。不可以緣始不明而背佛法。亦猶此
【現代漢語翻譯】 現代漢語譯本：這是佛法的效力啊。這些都是世俗所阻塞而佛法所開通的。佛法對於眾生，難道不是廣闊、明朗、玄妙、普遍的嗎？為什麼忽然不信奉呢？風經過火焰就會變得清涼，水經過激盪就會變得清澈，石頭就會顯現光明。精神的作用，得與失也取決於所寄託的對象。現在不相信佛法，並非是命運的必然，而是心意造成的。試著排除世俗的干擾，讓清凈微妙的心境顯現，那麼佛理就可以明白，事事都可以相信了。難道不應該好好地體會其中的妙處嗎？憑藉這種信念，最終將能征服神道，百世的先業都可以得到庇佑，使幽冥和光明永遠得到救濟，這是最大的孝道啊！眾生都能沾染到佛法的仁慈，這是最極致的慈悲啊！凝神于佛法，這是最玄妙的道理啊！通透明朗，沒有阻礙，這是最徹底的明智啊！從凡夫俗子的心出發，一開始就走對了路，即使經歷無數劫數，最終也必定能夠到達玄妙的極境。這是多麼神奇啊！同樣是人，背離正道，迷失方向，在漫長的輪迴中掙扎，永遠沉淪於地獄，難道不值得悲哀嗎？如果不是這樣，世間為何會忽然產生賢聖，又養育愚昧鄙陋之人？上至諸佛，下至微小的昆蟲，都是精神得失所造成的啊。現在的人，以七尺之軀，在幾十年壽命中，夜晚就消耗了一半，喪事疾病等各種原因又耗費了半生的美好時光。真正享受到榮耀快樂，實現志向的時候又有多少呢？壯年不長久，又害怕失去榮耀，擔心受到侮辱，快樂常常伴隨著憂愁，沒有完全安泰的時候。但人們都爭著進入世俗的險路，迴避佛法的廣闊大道，這是多麼不明智啊！世上因為不瞭解緣起的根本而對佛理感到困惑的人，確實很多。緣起的浩瀚深遠，不是靠追溯想像所能達到的，得失所關聯的道理，無法用常理來感知。即使在六合之外，佛也存在而不加以討論，這些都已經包含在前面的論述中了。 請再次循環論述這個問題。聖人創作《易經》，是觀察天象，吉兇治亂，可以通過占卜得知。然而追溯事物之所以然的狀態，聖人尚且不能完全明白，那麼其他人就更不可能知道了。現在因為不明白緣起的開端，就否定佛法，就像因為不明白占卜的原理，就違背天意而行動，難道沒有不止步的危險嗎？不可以因為不明白緣起的開端，就背離佛法，道理就像這樣。
【English Translation】 English version: This is the efficacy of the Buddha-dharma. These are what the world obstructs, but the Buddha opens up. Is it not vast, clear, profound, and universally accessible to all beings? Why suddenly not believe in it? When wind passes through flames, it becomes cool; when water is agitated, it becomes clear; when a stone is polished, it reveals its brightness. The function of the spirit, its gains and losses, also depends on what it is entrusted to. Now, not believing in the Buddha-dharma is not a matter of fate, but of intention. Try to eliminate worldly distractions and allow the pure and subtle state of mind to manifest, then the principles of the Buddha-dharma can be understood, and everything can be believed. Should we not carefully appreciate the wonders within it? Relying on this faith, one will eventually conquer the path of the divine, and the ancestral deeds of hundreds of generations can be blessed, bringing eternal salvation to both the visible and invisible realms. This is the greatest filial piety! All beings can be touched by the Buddha-dharma's benevolence, which is the ultimate compassion! Concentrating on the Buddha-dharma is the most profound truth! Being clear and unobstructed is the most thorough wisdom! Starting from the mind of an ordinary person, if one starts on the right path, even after countless kalpas, one will eventually reach the ultimate state of profound mystery. How wondrous is this! Yet, the same people, deviating from the right path and losing their way, struggle in the long cycle of rebirth, forever sinking into the lower realms. Is this not lamentable? If it were not so, why would sages and saints suddenly appear in the world, and why would the ignorant and lowly be nurtured? From the Buddhas above to the smallest insects below, all are the result of the gains and losses of the spirit. Now, people with their seven-foot bodies, within a lifespan of several decades, spend half of it in sleep, and the other half is consumed by funerals, illnesses, and other causes, diminishing the beauty and prosperity of life. How much time is truly spent enjoying glory and happiness, fulfilling one's aspirations? Youth does not last, and there is fear of losing honor and being humiliated. Joy is often accompanied by sorrow, and there is no complete peace. Yet, people all strive to enter the dangerous paths of the world, avoiding the vast path of the Buddha-dharma. How unwise is this! In the world, there are indeed many who are confused by the principles of the Buddha-dharma because they do not understand the root of dependent origination (緣起). The vastness and depth of dependent origination cannot be reached by tracing back and imagining. The principles related to gains and losses cannot be perceived by ordinary reasoning. Even beyond the six realms (六合), the Buddha exists but is not discussed, as these have already been included in the previous discussions. Please reiterate and elaborate on this issue. When the sages created the 'I Ching', they observed the celestial phenomena. Good fortune, misfortune, order, and chaos can be known through divination. However, tracing back to the state of why things are as they are, even the sages cannot fully understand, so how could others know? Now, because we do not understand the beginning of dependent origination, we deny the Buddha-dharma, just as we would violate the will of heaven by acting without understanding the principles of divination. Would there not be a danger of not stopping? One should not turn away from the Buddha-dharma because one does not understand the beginning of dependent origination. The principle is the same.
也。又以不憶前身之意。謂神不素存。夫人在胎孕至於孩齔。不得謂無精神矣。同一生之內耳以今思之。猶冥然莫憶。況經生死歷異身。昔憶安得不止乎。所憶亡矣。而無害神之常存則不達緣始。何妨其理常明乎。子路問死。子曰。未知生安知死。問事鬼神則曰。未知事人焉知事鬼。豈不以由也盡於好勇篤於事君。固宜應以一生之內。至於生死鬼神之本。雖曰有問。非其實理之感。故性與天道。不可得聞佛家之說。眾生有邊無邊之類十四問。一切智者皆置而不答。誠以答之無利益則墮惡邪。然則稟聖奉佛之道。固宜謝其所絕餐其所應。如渴者飲河挹洪流以盈己。豈須窮源於崑山哉。凡在佛法若違天礙。理不可得。然則疑之可也。今無不可得然之礙。而有順天清神之實。豈不誠然哉。夫人之生也。與憂俱生。患禍發於時事。災厲奮于冥昧。雖復雅貴連雲擁徒百萬。初自獨以形神坐待無常。家人熇熇婦子嬉嬉。俄復淪為惚恍。人理曾何足恃。自以過隙宜競賒謗冥化縱慾侈害。神既無滅。求滅不得復當乘罪受身。今之無賴群生蟲豸萬等。皆殷鑑也。為之謀者。唯有委誠信佛托心履戒以援精神。生蒙靈援死則清升。清升無已逕將作佛。佛固言爾而人侮之。何以斷人之勝佛乎。其不勝也。當不下墜彼惡永受其劇乎。嗚呼六極苦毒
【現代漢語翻譯】 也。又以不憶前身之意，謂神不素存。這是因為人們不記得前世，就認為神識不是一直存在的。夫人在胎孕至於孩齔（chèn，幼兒），不得謂無精神矣。即使人在母胎中到幼兒時期，也不能說沒有精神。同一生之內耳以今思之，猶冥然莫憶。即使在同一生中，想想小時候的事情，也仍然模糊不清，難以回憶。況經生死歷異身，昔憶安得不止乎。何況經歷了生死，換了不同的身體，過去的記憶怎麼可能不停止呢？所憶亡矣，而無害神之常存，則不達緣始。雖然過去的記憶消失了，但這並不妨礙神識的常存，如果認為妨礙，那是因為不明白緣起的道理。何妨其理常明乎。又有什麼妨礙真理的常明呢？ 子路問死，子曰：『未知生，焉知死？』孔子的弟子子路問關於死的問題，孔子說：『不瞭解生，怎麼能瞭解死呢？』問事鬼神則曰：『未知事人，焉知事鬼？』問關於侍奉鬼神的問題，孔子說：『不瞭解侍奉人，怎麼能瞭解侍奉鬼呢？』豈不以由也盡於好勇篤於事君，固宜應以一生之內。難道不是因為子路只注重勇敢和忠於君主，所以孔子才只用一生的事情來回答他嗎？至於生死鬼神之本，雖曰有問，非其實理之感。至於生死和鬼神的根本，雖然子路問了，但並不是真正理解了其中的道理。故性與天道，不可得聞。所以關於性和天道的道理，子路是無法聽聞的。 佛家之說，眾生有邊無邊之類十四問，一切智者皆置而不答。佛家的說法中，關於眾生有邊還是無邊之類的十四個問題，一切有智慧的人都放在一邊不回答。誠以答之無利益則墮惡邪。確實是因為回答這些問題沒有利益，反而會墮入邪見。然則稟聖奉佛之道，固宜謝其所絕餐其所應。既然如此，那麼遵循聖人的教誨，信奉佛陀的道路，就應該拒絕那些不應該接受的，接受那些應該接受的。如渴者飲河，挹洪流以盈己，豈須窮源於崑山哉。就像口渴的人在河裡喝水，舀取大量的河水來滿足自己，哪裡需要到崑崙山去尋找水源呢？ 凡在佛法，若違天礙理，不可得。凡是佛法，如果違背天道，阻礙真理，那是不可能的。然則疑之可也。那麼懷疑它也是可以的。今無不可得然之礙，而有順天清神之實，豈不誠然哉。現在沒有違背天道，阻礙真理的障礙，而且有順應天道，清凈神識的實際效果，這難道不是真的嗎？ 夫人之生也，與憂俱生，患禍發於時事，災厲奮于冥昧。人活著，就與憂愁一同產生，禍患發生在日常事務中，災難發生在闇昧不明的地方。雖復雅貴連雲擁徒百萬，初自獨以形神坐待無常。即使是高貴的人，擁有無數的追隨者，最初也只是獨自以形體和精神等待無常的到來。家人熇熇（hè，喧鬧）婦子嬉嬉，俄復淪為惚恍。家人喧鬧，妻子嬉戲，轉眼間就淪為虛無。人理曾何足恃。人間的道理有什麼值得依靠的呢？自以過隙宜競奢，謗冥化縱慾侈害。認為人生短暫，應該爭相奢侈，誹謗神靈的教化，放縱慾望，誇大危害。神既無滅，求滅不得，復當乘罪受身。神識既然不會消滅，想要消滅也無法做到，反而會因為罪業而再次受生。今之無賴群生蟲豸（zhì，蟲子的通稱）萬等，皆殷鑑也。現在那些無賴之徒，各種各樣的眾生，都是深刻的教訓。 為之謀者，唯有委誠信佛，托心履戒，以援精神。為他們著想的人，只有完全地相信佛，把心寄託于佛，遵守戒律，以此來拯救精神。生蒙靈援，死則清升。活著的時候得到佛的庇佑，死後就能清凈昇華。清升無已，逕將作佛。清凈昇華沒有止境，最終將會成佛。佛固言爾，而人侮之。佛本來就是這麼說的，但是人們卻侮辱它。何以斷人之勝佛乎。憑什麼斷定人能勝過佛呢？其不勝也，當不下墜彼惡永受其劇乎。如果不能勝過佛，難道不會墮入惡道，永遠遭受痛苦嗎？嗚呼，六極苦毒。唉，六道輪迴的痛苦啊！
【English Translation】 Also, based on the idea of not remembering past lives, it is said that the spirit does not inherently exist. But even from the time a person is in the womb to when they are a young child, it cannot be said that they have no spirit. Within the same lifetime, even when thinking about the past, it is still vague and difficult to recall. Moreover, having gone through birth and death, experiencing different bodies, how could past memories not cease? The memories are gone, but this does not harm the constant existence of the spirit; to think it does is to not understand the origin of conditions. What harm is there in the constant clarity of truth? Zilu (a disciple of Confucius) asked about death, and Confucius said, 'If you do not know life, how can you know death?' When asked about serving ghosts and spirits, he said, 'If you do not know how to serve people, how can you know how to serve ghosts?' Is it not because Zilu was only focused on bravery and loyalty to the ruler that Confucius only answered him within the scope of one lifetime? As for the essence of birth, death, ghosts, and spirits, although Zilu asked about them, he did not truly understand the underlying principles. Therefore, the principles of nature and the Way of Heaven were not something he could comprehend. In Buddhist teachings, there are fourteen questions regarding whether sentient beings are finite or infinite, and all wise ones set them aside without answering. This is truly because answering them would not be beneficial and would instead lead to evil views. Therefore, in following the teachings of the sages and revering the Buddha, one should reject what should be rejected and embrace what should be embraced. Like a thirsty person drinking from a river, drawing in a great flow to satisfy themselves, why would they need to exhaust themselves searching for the source in Kunlun Mountain? In all Buddhist teachings, if something violates the Way of Heaven or obstructs reason, it is impossible. Therefore, it is permissible to doubt it. Now, there is no obstruction that makes it impossible to accept, and there is the reality of aligning with the Way of Heaven and purifying the spirit. Is this not truly so? When a person is born, they are born with sorrow. Calamities and misfortunes arise from worldly affairs, and disasters emerge from darkness and obscurity. Even if one is noble and esteemed, with clouds of followers numbering in the millions, initially they still sit alone with their form and spirit, awaiting impermanence. Family members are boisterous, wives and children are playful, but soon they all fade into nothingness. What is there to rely on in human reason? They think that life is fleeting, so they compete for extravagance, slander the teachings of the spirits, indulge in desires, and exaggerate harm. Since the spirit does not perish, and one cannot seek its destruction, they will instead bear the consequences of their sins and receive another body. The countless lowly beings, insects, and creatures of today are all profound lessons. For those who seek a way out, the only option is to completely trust in the Buddha, entrust their heart to upholding the precepts, and thereby rescue their spirit. In life, they receive spiritual aid; in death, they ascend purely. Pure ascension is endless, and they will eventually become a Buddha. The Buddha has indeed said this, but people scorn it. On what basis do they judge that humans can surpass the Buddha? If they cannot surpass the Buddha, will they not fall into evil realms and eternally suffer their torments? Alas, the extreme suffering of the six realms!
而生者。所以世無已也。所聞所見精進而死者臨盡類多。神意安定有危迫者。一心稱觀世音。略無不蒙濟皆向所謂生蒙靈援死則清升之符也。夫萬乘之主。千乘之君。日昃不遑食。兆民賴之於一化內耳。何以增茂其神而王萬化乎。今依周孔以養民。味佛法以養神。則生為明後歿為明神。而常王矣。如來豈欺哉。我非崇塔侈像容養濫吹之僧以傷財害民之謂也。物之不窺遠實而觀近弊將橫以詬法矣。蓋尊其道信其教悟無常空色有慈心整化。不以尊豪輕絕物命。不使不肖竊假非服。豈非導之以德。齊之以禮。天下歸仁之盛乎。其在容與之位。及野澤之身。何所足惜。而不自濟其精神哉。昔遠和上澄業廬山。余往憩五旬。高潔貞厲理學精妙。固遠流也。其師安法師靈德自奇。微遇比丘並含清真。皆其相與素洽乎道。而後孤立於山。是以神明之化邃于巖林驟與余言于崖樹澗壑之間曖然乎有自。言表而肅人者。凡若斯論。亦和上據經之指云爾。夫善即者因鳥跡以書契窮神輿人之頌提縈一言而霸業用遂肉刑永除事固有俄爾微感而終至沖天者。今蕪陋鄙言以驚其所感。奄然身沒。安知不以之超登哉。
弘明集卷第二 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第三
梁楊都建初寺釋僧祐撰孫綽喻
道論宗居士炳答何承天書難白黑論
◎孫綽喻道論
或有疑至道者。喻之曰。夫六合遐邈庶類殷充。千變萬化渾然無端。是以有方之識各期所見。鱗介之物。不達皋壤之事。毛羽之族。不識流浪之勢。自得於窞井者則怪游溟之量。翻翥于數仞者。則疑沖天之力。纏束世教之內。肆觀周孔之跡。謂至德窮於堯舜。微言盡乎老易。焉復睹夫方外之妙趣。冥中之玄照乎。悲夫章甫之委裸俗。韶夏之棄鄙俚。至真絕於漫習。大道廢于曲士也。若窮迷而不遷者。非辭喻之所感。試明其旨。庶乎有悟于其間者焉。
夫佛也者體道者也。道也者導物者也。應感順通無為而無不為者也。無為故虛寂自然。無不為故神化萬物。萬物之求卑高不同。故訓致之術或精或粗。悟上識則舉其宗本。不順者復其殃放。酒者羅刑淄為大罰。盜者抵罪三辟五刑。犯則無赦。此王者之常制。宰牧之所同也。若聖王御世百司明達。則向之罪人必見窮測無逃形之地矣。使奸惡者不得容其私。則國無違民而賢賢之流必見旌敘矣。且君明臣公世清理治。猶能令善惡得所曲直不濫。況神明所蒞無遠近幽深。聰明正直罰惡祐善者哉。故毫釐之功錙銖之釁。報應之期不可得而差矣。歷觀古今禍福之證。皆有由緣載籍昭然。豈可掩哉。何者陰謀之門子孫
不昌。三世之將道家明忌。斯非兵兇戰危積殺之所致耶。若夫魏顆從治而致結草之報。子都守信而受驄驥之錫。齊襄委罪。故有墜車之禍。晉惠棄禮。故有弊韓之困。斯皆死者報生之驗也。至於宣孟愍翳桑之饑。漂母哀淮陰之憊。並以一餐拯其懸餒。而趙蒙倒戈之祐。母荷千金之賞。斯一獲萬報不逾世。故立德闇昧之中。而慶彰萬物之上。陰行陽曜自然之勢。譬猶灑粒于土壤。而納百倍之收。地谷無情於人。而自然之利至也。
或難曰。報應之事誠皆有徴。則周孔之教何不去殺。而少正正刑二叔伏誅耶。
答曰。客可謂達教聲而不體教情者也。謂聖人有殺心乎。曰無也。答曰。子誠知其無心於殺。殺故百姓之心耳。夫時移世異物有薄純。結繩之前。陶然大和。暨于唐虞禮法始興。爰逮三代刑罔滋彰。刀斧雖嚴而猶不懲。至於君臣相滅父子相害。吞噬之甚過於豺虎。聖人知人情之固於殺不可一朝而息。故漸抑以求厥中。猶蝮蛇螫足。斬之以全身。癰疽附體。決之以救命。亡一以存十。亦輕重之所權。故刑依秋冬。所以順時殺。春搜夏苗。所以簡胎乳。三驅之禮禽來則韜弓。聞聲睹生肉至不食。釣而不網。弋不射宿。其于昆蟲每加隱惻。至於議獄緩死眚災肆赦。刑疑從輕寧失有罪。流涕授鉞哀矜勿喜。生育之
【現代漢語翻譯】 現代漢語譯本： 不昌盛。三世的將領如果篤通道家的禁忌，這難道不是因為長年累月的兵兇戰危和殺戮造成的嗎？如果像魏顆那樣遵循道義而得到結草報恩的回報，子都那樣堅守信用而獲得君王賞賜的駿馬，齊襄公因為自己的罪過而有墜車的災禍，晉惠公因為拋棄禮儀而有被弊邑韓國圍困的窘境，這些都是死者回報生者的驗證啊。至於宣孟可憐翳桑的饑荒，漂母同情淮陰侯韓信的落魄，都用一頓飯拯救了他們飢餓的困境，而趙盾蒙受了倒戈相助的庇佑，漂母獲得了千金的賞賜。這都是付出一次就獲得萬倍回報，而且不會超過一世。所以在暗中建立的德行，其福慶會彰顯于萬物之上。暗中施行善事，光明正大地顯現，這是自然而然的趨勢。這就好比在土壤里播撒種子，就能獲得百倍的收穫，土地和穀物對人沒有感情，但自然的利益就會到來。 有人反駁說：『報應的事情如果真的都有徵兆，那麼周公和孔子的教誨為什麼不能消除殺戮呢？而且少正卯被處刑，周公的兩個弟弟管叔和蔡叔也被誅殺呢？』 回答說：『你只能說是瞭解教義的名聲，而沒有體會教義的真情。』你認為聖人有殺心嗎？回答說：『沒有。』回答說：『你確實知道聖人沒有殺心，他們只是爲了平息百姓心中的殺意罷了。』時勢變遷，世道不同，事物也有淳樸和澆薄的變化。在結繩記事的時代之前，人們一片祥和。到了唐堯虞舜時代，禮法才開始興起，到了夏商周三代，刑罰越來越嚴酷。刀斧雖然嚴厲，但仍然不能阻止犯罪。甚至出現了君臣互相殘殺，父子互相傷害，互相吞噬的程度比豺狼虎豹還要厲害。聖人知道人們心中根深蒂固的殺念不可能在短時間內消除，所以逐漸抑制，以求達到中和。這就好比毒蛇咬了腳，就要斬斷腳來保全全身；癰疽長在身上，就要切開它來保全性命。犧牲小的來保全大的，這也是權衡輕重的結果。所以刑罰依據秋冬的肅殺之氣，是爲了順應時節而進行殺戮。春季狩獵和夏季除草，是爲了減少不健康的胎兒和幼獸。天子三驅打獵的禮儀是禽獸來了就收起弓箭，聽到叫聲看到活的動物就不吃，只用魚竿釣魚不用漁網捕撈，射鳥不射歸巢的鳥。對於昆蟲尚且如此隱忍憐憫。至於審議案件要儘量寬緩死刑，遇到災禍要赦免罪犯。判刑有疑問時要從輕判處，寧可放過有罪的人。臨刑授鉞時要流著眼淚，要哀憐罪犯而不要高興。生育萬物
【English Translation】 English version: It does not flourish. If generals of three generations deeply believe in the taboos of Taoism, is this not caused by the accumulated years of war, danger, and killing? If, like Wei Ke (a general of the State of Jin) who followed righteousness and received the reward of tying grass (to trip the enemy), and Zidu (a beautiful official) who kept his word and received the gift of swift horses from the ruler, Qi Xiang Gong (ruler of the State of Qi) suffered the misfortune of falling from his chariot due to his own sins, and Duke Hui of Jin (ruler of the State of Jin) was besieged by the inferior state of Han because he abandoned propriety, these are all verifications of the dead repaying the living. As for Xuan Meng (a minister of the State of Lu) who pitied the famine in Yi Sang, and the old woman who sympathized with the destitution of Marquis of Huaiyin (Han Xin), both saving them from starvation with a single meal, and Zhao Dun (a minister of the State of Jin) who received the blessing of a mutiny in his favor, and the old woman who received a thousand gold in reward, these are all instances of receiving ten thousandfold returns for a single act, and not exceeding a single lifetime. Therefore, establishing virtue in obscurity, its blessings will be manifested above all things. Performing good deeds in secret and shining brightly in the open is a natural trend. It is like scattering seeds in the soil and reaping a hundredfold harvest. The land and grain have no feelings for people, but natural benefits will come. Someone objects, saying: 'If the matters of retribution truly have signs, then why did the teachings of Duke Zhou and Confucius not eliminate killing? And Shao Zhengmao (a controversial philosopher) was executed, and Duke Zhou's two younger brothers, Guan Shu and Cai Shu, were also executed?' The answer is: 'You can only be said to understand the reputation of the teachings, but not to comprehend the true meaning of the teachings.' Do you think the sages have a desire to kill? The answer is: 'No.' The answer is: 'You truly know that the sages have no desire to kill; they only do so to quell the desire to kill in the hearts of the people.' Times change, the world is different, and things also have changes in purity and depravity. Before the era of knotted ropes for record-keeping, people were in great harmony. When the rites and laws began to arise in the times of Emperors Yao and Shun, and by the time of the Three Dynasties (Xia, Shang, and Zhou), punishments became increasingly severe. Although the axes and blades were strict, they still could not prevent crime. There even appeared instances of rulers and ministers killing each other, fathers and sons harming each other, and the degree of mutual devouring was even worse than that of jackals and tigers. The sages knew that the deeply rooted desire to kill in people's hearts could not be eliminated in a short time, so they gradually suppressed it to seek moderation. It is like a venomous snake biting the foot, one must cut off the foot to save the whole body; a carbuncle growing on the body, one must cut it open to save one's life. Sacrificing the small to preserve the large is also a matter of weighing the importance. Therefore, punishments are based on the harshness of autumn and winter, in order to comply with the season for killing. Spring hunting and summer weeding are to reduce unhealthy fetuses and young animals. The ritual of the Son of Heaven hunting with three drives is to put away the bow when the animals come, and not to eat them when hearing their cries or seeing them alive, only using a fishing rod to fish and not using nets to catch, and not shooting birds returning to their nests. They are so forbearing and compassionate even towards insects. As for deliberating on cases, one should try to delay the death penalty, and when encountering disasters, one should pardon criminals. When there is doubt in sentencing, one should sentence lightly, rather than wrongly convicting the innocent. When handing over the axe for execution, one should shed tears, and one should pity the criminals and not rejoice. Giving birth to all things
恩篤矣。仁愛之道盡矣。所謂為而不恃長而不宰。德被而功不在我。日用而萬物不知。舉茲以求。足以悟其歸矣。
難曰。周孔適時而殺。佛欲頓去之。將何以懲暴止奸統理群生者哉。
答曰。不然。周孔即佛佛即周孔。蓋外內名之耳。故在皇為皇。在王為王。佛者梵語。晉訓覺也。覺之為義。悟物之謂。猶孟軻以聖人為先覺。其旨一也。應世軌物蓋亦隨時。周孔救極弊。佛教明其本耳。共為首尾其致不殊。即如外聖有深淺之跡。堯舜世夷。故二后高讓。湯武時難。故兩軍揮戈。淵默之與赫斯其跡則胡越。然其所以跡者。何常有際哉。故逆尋者每見其二。順通者無往不一。
或難曰。周孔之教。以孝為首。孝德之至百行之本。本立道生通於神明。故子之事親。生則致其養。沒則奉其祀。三千之責莫大無後。體之父母不敢夷毀。是以樂正傷足。終身含愧也。而沙門之道。委離所生棄親即疏。刓剔鬚髮殘其天貌。生廢色養終絕血食。骨肉之親等之行路。背理傷情莫此之甚。而云弘道敷仁廣濟群生。斯何異斬刈根本修枝干而言文穎碩茂。未之聞見皮之不存。毛將安附。此大乖於世教。子將何以祛之。
答曰。此誠窮俗之甚所惑。倒見之為大謬。咨嗟而不能默已者也。夫父子一體惟命同之。故母疾其
【現代漢語翻譯】 現代漢語譯本： 恩情深厚啊！仁愛之道已經完備了。這就是所謂的施恩不圖回報，領導而不專斷，恩德廣被而不居功，每天都在使用卻萬物不知。用這些來尋求，就足以領悟其歸宿了。
有人質疑說：周公、孔子順應時勢而誅殺，佛卻想一下子廢除這些，那將用什麼來懲罰暴行、制止奸惡、統治管理眾生呢？
回答說：不是這樣的。周公、孔子就是佛，佛就是周公、孔子。只不過是外在和內在的稱呼罷了。所以在皇位上就是皇，在王位上就是王。『佛』是梵語，在晉代翻譯為『覺』。『覺』的含義，就是覺悟事物。就像孟軻把聖人稱為先覺一樣，他們的宗旨是一樣的。順應世事，規範事物，也都是隨著時代而變化。周公、孔子是救治極端的弊病，佛教是闡明其根本。共同完成首尾，其最終目標沒有不同。即使是外在的聖人也有深淺的痕跡。堯舜時代太平，所以堯和舜崇尚禪讓。商湯、周武王時代危難，所以兩軍交戰。深沉的沉默和顯赫的武功，他們的行為好像胡越那樣遙遠，然而他們用來行動的原因，難道有什麼固定的界限嗎？所以逆向追尋的人總是看到他們的不同，順暢通達的人無論到哪裡都覺得他們是一致的。
有人質疑說：周公、孔子的教誨，以孝為首要。孝是德行的極致，是各種行為的根本。根本確立了，道義就產生了，就能通達神明。所以子女侍奉父母，活著的時候盡力供養，去世后祭祀。三千種罪責沒有比沒有後代更大的了。身體是父母給的，不敢輕易毀壞。所以樂正因為傷了腳，終身都感到慚愧。而沙門（出家人）的修行方式，拋棄父母，遠離親人，親近疏遠的人，剃除鬚髮，殘毀天生的容貌，活著的時候斷絕奉養，死後斷絕祭祀。骨肉至親如同路人，違背道理，傷害感情，沒有比這更嚴重的了。卻說要弘揚道義，廣佈仁愛，廣泛救濟眾生，這和砍伐樹木的根本，修剪枝幹，卻說能結出豐碩的果實有什麼區別呢？沒有聽說過，皮都不存在了，毛將依附在哪裡呢？這大大違背了世俗的教化，您將如何消除這種疑惑呢？
回答說：這實在是見識淺薄到了極點，是顛倒的見解，是極大的謬誤。我不得不嘆息啊！父子一體，性命是相同的。所以母親生病，
【English Translation】 English version: How profound is the kindness! The way of benevolence is complete. This is what is meant by acting without expecting reward, leading without dominating, bestowing grace without claiming credit, and using it daily without all things knowing. Seeking with these, it is enough to understand its ultimate destination.
Someone questioned: Zhou Gong and Confucius killed according to the times, but Buddha wants to abolish these all at once. Then what will be used to punish violence, stop evil, and govern all living beings?
The answer is: It is not so. Zhou Gong and Confucius are Buddha, and Buddha is Zhou Gong and Confucius. They are just different names for the external and internal. Therefore, on the throne of the emperor, he is the emperor; on the throne of the king, he is the king. 'Buddha' is a Sanskrit word, translated as '覺 (jué, awakening)' in the Jin Dynasty. The meaning of '覺 (jué)' is to awaken to things. Just as Mencius called the sage a '先覺 (xiān jué, one who awakens first)', their purpose is the same. Adapting to the world and regulating things also change with the times. Zhou Gong and Confucius rescued extreme evils, while Buddhism clarified its root. Completing the beginning and the end together, their ultimate goal is not different. Even external sages have traces of depth. The times of Yao and Shun were peaceful, so the two emperors advocated abdication. The times of Tang and Wu were difficult, so the two armies wielded their weapons. Profound silence and illustrious martial achievements, their actions seem as far apart as Hu and Yue, but the reasons they acted, are there any fixed boundaries? Therefore, those who seek in reverse always see their differences, while those who smoothly understand feel that they are the same everywhere.
Someone questioned: The teachings of Zhou Gong and Confucius place filial piety first. Filial piety is the ultimate virtue, the foundation of all actions. When the foundation is established, morality arises, and one can communicate with the divine. Therefore, children serve their parents, providing for them while they are alive and offering sacrifices after they die. Among the three thousand sins, there is none greater than having no descendants. The body is given by parents, and one should not easily destroy it. Therefore, Le Zheng felt ashamed for the rest of his life because he injured his foot. But the practice of the Shramanas (monks), abandoning parents, leaving relatives, approaching strangers, shaving their beards and hair, destroying their natural appearance, cutting off support while alive, and cutting off sacrifices after death. Blood relatives are like strangers, violating reason and hurting feelings, there is nothing more serious than this. Yet they say they want to promote morality, spread benevolence, and widely save all living beings. How is this different from cutting down the roots of a tree, pruning the branches, and saying that it can bear abundant fruit? It has never been heard that if the skin does not exist, where will the hair attach? This greatly violates worldly teachings, how will you dispel this doubt?
The answer is: This is truly the extreme of shallow knowledge, a great fallacy of inverted views. I cannot help but sigh! Father and son are one body, and their lives are the same. Therefore, when the mother is sick,
指兒心懸駭者。同氣之感也。其同無間矣。故唯得其歡心。孝之盡也。父隆則子貴。子貴則父尊。故孝之為貴。貴能立身行道永光厥親。若匍匐懷袖日御三牲。而不能令萬物尊己。舉世我賴以之養親。其榮近矣。夫緣督以為經。守柔以為常。形名兩絕親我交忘。養親之道也。既已明其宗。且復為客言其次者。夫忠孝名不併立。穎叔違君書稱純孝。石碏戮子武節乃全。傳曰。子之能仕父教之忠。策名委質二乃辟也。然則結纓公朝者。子道廢矣。何則見危授命逝不顧親皆名注史筆。事摽孝首。記注者。豈復以不孝為罪。故諺曰。求忠臣必于孝子之門。明其雖小違於此。而大順於彼矣。且𩨬放遐裔而禹不告退。若令委堯命以尋父屈。至公于私戚。斯一分之小善。非大者遠者矣。周之泰伯遠棄骨肉托跡殊域。祝髮文身存亡不反。而論稱至德書著大賢。誠以其忽南面之尊。保沖靈之貴。三讓之功遠。而毀傷之過微也。故能大革夷俗流風垂訓。夷齊同餓首陽之下。不恤孤竹之胤。仲尼目之為仁賢。評當者。寧復可言悖德乎。梁之高行毀容守節。宋之伯姬順理忘生。併名冠烈婦德范諸姬。秉二婦之倫。免愚悖之譏耳。率此以談。在乎所守之輕重可知也。昔佛為太子。棄國學道。欲全形以向道。恐不免維縶。故釋其鬚髮變其章服。既外
示不反內修簡易。於是舍華殿而即曠林。解龍袞以衣鹿裘。遂垂條為宇藉草為茵。去櫛梳之勞。息湯沐之煩。頓馳騖之轡。塞欲動之門。目遏玄黃耳絕淫聲。口忘甘苦意放休慼。心去于累。胸中抱一。載平營魄。內思安般。一數二隨三止四觀五還六凈。游志三四出入十二門。禪定拱默山停淵淡神若寒灰形猶枯木。端坐六年道成號佛。三達六通正覺無上。雅身丈六金色焜曜。光遏日月聲協八風。相三十二好。姿八十形偉。群有神足無方。於是游步三界之表。恣化無窮之境。迴天舞地飛山結流。存亡倏忽神變綿邈。意之所指無往不通。大范群邪遷之正路。眾魔小道靡不遵服。於斯時也。天清地潤品物咸亨。蠢蠕之生浸毓靈液。枯槁之類改瘁為榮。還照本國廣敷法音。父王感悟亦升道場。以此榮親。何孝如之。於是後進之士。被服弘訓思濟高軌。皆由父母不異所尚承歡心而後動耳。若有昆弟之親者。則服養不廢。既得弘修大業而恩紀不替。且令逝沒者得福報以生天。不復顧歆於世祀。斯豈非兼善大通之道乎。夫東鄰宰牛西鄰禴祀。殷美黍稷周尚明德。興喪之期于茲著矣。佛有十二部經。其四部專以勸孝為事。慇勤之旨。可謂至矣。而俗人不詳其源流。未涉其場肆。便瞽言妄說輒生攻難。以螢燭之見疑三光之盛。芒隙之滴怪淵
海之量。以誣罔為辯。以果敢為名。可謂狎大人而侮天命者也。
◎宗居士炳答何承天書難白黑論
何與宗書
近得賢從中朗書。說足下勤西方法事。賢者志大。豈以萬劫為奢。但恨短生無以測冥靈耳。治城慧琳道人作白黑論。乃為眾僧所排擯。賴蒙值明主善救。得免波羅夷耳。既作比丘乃不應明此白徒亦何為不言。足下試尋。二家誰為長者。吾甚昧然。望有以佳悟。何承天白。
宗答何書
所送琳道人白黑論。辭情致美。但吾闇于照理。猶未達其意。既云幽冥之理。不盡於人事。周孔疑而不辯。釋氏辯而不實。然則人事之表幽闇之理。為最廓然唯空。為猶有神明耶。若廓然唯空。眾聖莊老何故皆云有神。若有神明復何以斷其不實。如佛言。今相與共在常人之域。料度近事猶多差錯。以陷患禍。及博弈粗藝。注意研之。或謂生更死謂死實生。近事之中都未見有常得而無喪者。何以決斷天地之外億劫之表冥冥之中。必謂所辯不實耶。若推據事不容得實。則疑之可也。今人形至粗人神實妙。以形從神豈得齊終心之所感。崩城隕霜白虹貫日太白入昴氣禁之醫。心作水火冷暖輒應。況今以至明之智至精之志。專誠妙徹感以受身。更生於七寶之玉。何為不可實哉。又云。折毫空樹無傷垂蔭之茂。
【現代漢語翻譯】 現代漢語譯本：像大海一樣誇誇其談，卻用虛假的言論來辯解，以果斷勇敢自詡，這可以說是輕慢大人，冒犯天命了。 何承天與宗炳的書信往來——辯論白黑論 何承天給宗炳的信 最近收到賢從中朗的來信，說您勤于研究西方的佛法。賢者的志向遠大，難道會認為經歷無數劫是奢侈嗎？只是遺憾生命短暫，無法測度幽冥的境界。治城的慧琳道人寫了《白黑論》，結果被眾僧排斥。幸虧遇到英明的君主及時救助，才免於被判波羅夷罪（佛教中的重罪）。既然已經做了比丘（佛教出家人），就不應該闡明白衣（在家信徒）的事情，又為何不說話呢？您不妨探尋一下，這兩家誰更英明？我實在糊塗，希望您能給我一些啓發。何承天敬上。 宗炳回覆何承天的信 您送來的慧琳道人的《白黑論》，文辭和情感都很優美，但我對事理的理解不夠透徹，還是不明白其中的意思。既然說是幽冥的道理，不完全等同於人世間的事情，那麼周公、孔子對此疑惑而不辯論，釋迦牟尼辯論卻不真實。那麼，在人事之外的幽暗道理，是完全空虛，還是有神明存在呢？如果完全空虛，那麼眾聖人、老子為什麼都說有神呢？如果有神明，又憑什麼斷定釋迦牟尼所辯論的不真實呢？正如佛所說：『現在我們共同處在普通人的境界，衡量身邊的事情還常常出錯，以至於招致禍患。』即使是下棋、賭博這些粗淺的技藝，專心研究，也會有人認為生就是死，死就是生。身邊的事情尚且沒有看到永遠得到而不失去的，又憑什麼斷定天地之外、億劫之後、幽冥之中的事情，一定是不真實的呢？如果推論依據的事情不可能真實，那麼懷疑它也是可以的。現在人的形體是粗糙的，人的精神是精妙的。用形體來順從精神，怎麼能說它們會一同終結呢？心念所感應的事情，如城墻崩塌、天降隕霜、白虹貫日、太白星進入昴宿，以及氣功師、醫生用心來調理水火冷暖，都能立即應驗。更何況現在用極其聰明的智慧、極其精誠的意志，專心致志地感應而受生，轉生於七寶蓮花之中，為什麼就不能是真實的呢？又說：『折斷毫毛、砍伐空樹，不會損害垂下的樹蔭的茂盛。』
【English Translation】 English version: To boast like the ocean, yet use false arguments to defend oneself, and to claim courage as one's name, can be described as disrespecting superiors and offending destiny. Correspondence between He Chengtian and Zong Bing - Debating the Treatise on White and Black He Chengtian's Letter to Zong Bing Recently, I received a letter from the esteemed Zhonglang, saying that you are diligently studying Western Buddhist teachings. The virtuous one's aspirations are great; would he consider countless kalpas (aeons) as extravagant? I only regret that life is too short to fathom the realm of the unseen. The Daoist Huilin of Zhicheng wrote the 'Treatise on White and Black,' which resulted in him being ostracized by the monks. Fortunately, he encountered an enlightened ruler who rescued him in time, thus avoiding being sentenced to Parajika (a major offense in Buddhism). Since he has become a Bhikkhu (Buddhist monk), he should not expound on the affairs of the laity (white-robed believers), so why does he not speak? You might as well explore, which of the two is more enlightened? I am very confused and hope you can enlighten me. Respectfully, He Chengtian. Zong Bing's Reply to He Chengtian's Letter The 'Treatise on White and Black' by Daoist Huilin that you sent has beautiful language and sentiments, but my understanding of principles is not thorough enough, and I still do not understand its meaning. Since it is said to be the principle of the unseen, which is not entirely equivalent to human affairs, then the Duke of Zhou and Confucius were doubtful about it and did not debate it, while Shakyamuni debated it but it was not real. Then, is the obscure principle beyond human affairs completely empty, or is there a divine presence? If it is completely empty, then why do all the sages and Laozi say that there is a divine presence? If there is a divine presence, then on what basis can it be determined that what Shakyamuni debated is not real? As the Buddha said: 'Now we are together in the realm of ordinary people, and we often make mistakes in measuring things around us, which leads to disasters.' Even with superficial skills such as chess and gambling, if one studies them attentively, some will think that life is death and death is life. Among the things around us, we have not seen anything that is always gained and never lost, so on what basis can it be determined that things beyond heaven and earth, beyond countless kalpas, and in the unseen, must be unreal? If the things on which the argument is based cannot be real, then it is permissible to doubt it. Now, the human form is coarse, and the human spirit is subtle. Using the form to follow the spirit, how can it be said that they will end together? The things that the mind senses, such as the collapse of city walls, the falling of frost, a white rainbow piercing the sun, and the Tai Bai star entering the Pleiades, as well as Qigong masters and doctors using their minds to regulate water, fire, cold, and warmth, can all be immediately responded to. Moreover, now, with extremely intelligent wisdom and extremely sincere will, one wholeheartedly senses and receives birth, being reborn in a seven-jeweled lotus, why can't it be real? It is also said: 'Breaking a hair or cutting down an empty tree will not harm the lushness of the hanging shade.'
堆材虛空無損輪奐之美。貝錦以繁彩發華。和羹以鹽梅致旨。以塞本無之教。文不然矣。佛經所謂本無者。非謂眾緣和合者皆空也。垂蔭輪奐處物自可有耳。故謂之有諦。性本無矣。故謂之無諦。吾雖不悉佛理。謂此唱居然甚安。自古千變萬化之有。俄然皆已空矣。當其盛有之時。豈不常有也。必空之實。故俄而得以空耶。亦如惠子所謂物方生方死。日方中方晲。死晲之實。恒豫明於未生未中之前矣。愚者不睹其理。唯見其有。故齊侯攝爽鳩之餘。偽而位戀其樂。賢者心與理一。故顏子庶乎屢空。有若無實若虛也。自顏以下。則各隨深淺而味其虛矣。若又喻下縱不能自清于至言以傾愛競之惑。亦何常無彷彿於一毫。豈當反以一大增塞而更令變嗜好之慾乎。乃云明無常增渴蔭之情。陳苦偽篤競辰之慮。其言過矣。又以舟壑唐肆之論。已盈耳于中國。非理之奧。故不舉為教本。謂剖析此理更由指掌之民。夫舟壑潛謝。佛經所謂現在不住矣。誠能明之則物我常虛。豈非理之奧耶。蓋悟之者寡。故不以為教本耳。支公所謂未與佛同也。何為以素聞于中國而蔑其至言哉。又以效神光無徑寸之明。驗靈變無纖介之實。徒稱無量之壽。孰見期頤之叟。諸若此類皆謂於事不符。夫神光靈變及無量之壽。皆由誠信幽奇。故將生乎佛土親映
【現代漢語翻譯】 現代漢語譯本： 堆砌的材料，在虛空中也顯得輪奐美好。用華麗的絲織品來展現繁複的色彩。調和羹湯，用鹽和梅來達到美味的旨趣。用這些來堵塞『本無』的教義，這在文理上是不通順的。佛經里所說的『本無』，不是說各種因緣和合的事物都是空無。垂下蔭影的輪奐建築，處在其中，事物自然是可以存在的，所以稱之為『有諦』（satya，真諦）。事物的自性本來是空無的，所以稱之為『無諦』（asunyata，空性）。我雖然不能完全理解佛理，但認為這種說法似乎很妥當。自古以來，千變萬化的『有』，轉眼間都已成空。當它盛極而有的時候，難道不是一直存在嗎？正是因為有『空』的本質，所以才能轉眼間變成空無啊。這也像惠子所說的『事物正在產生的同時也在死亡，太陽正在中午的同時也在偏斜』。死亡和偏斜的本質，總是預先在未產生和未到中午之前就已顯現。愚笨的人看不到這個道理，只看到事物的『有』，所以齊侯在攝取爽鳩的剩餘價值后，虛偽地貪戀著他的地位和享樂。賢者心與理合一，所以顏回幾乎總是貧困空乏。『有』就像沒有一樣，『實』就像虛空一樣。從顏回以下的人，就各自隨著理解的深淺來體會這種『虛』了。如果再用低下的比喻，縱然不能用至理名言來使自己從傾慕和爭奪的迷惑中清醒過來，又怎麼會沒有一絲一毫的彷彿呢？難道應當反而用巨大的東西來增加堵塞，從而更加放縱改變嗜好的慾望嗎？竟然說闡明無常會增加對蔭庇的渴求，陳述苦難會使爭奪時辰的憂慮更加真實，這種說法就太過分了。又用舟船和山谷、唐堯和夏桀的例子，在中國已經聽得太多了，因為不是最深刻的道理，所以不作為佛教教義的根本。認為剖析這個道理，比指點手掌上的紋路還要容易。舟船和山谷在悄然地消逝，佛經里說這就是『現在不住』（ क्षणिक，momentariness）。如果真的能夠明白這個道理，那麼物和我就常常是虛幻的，這難道不是最深刻的道理嗎？只是領悟的人太少，所以不把它作為教義的根本罷了。支道林（支遁）說這是『還沒有與佛相同』。為什麼要因為在中國已經聽說過，就輕視它最深刻的道理呢？又說傚法神光沒有尺寸的光明，驗證靈異變化沒有絲毫的真實，只是空談無量的壽命，誰見過活到期頤之年的老人？諸如此類，都說與事實不符。神光、靈異變化以及無量的壽命，都是由於誠信幽深奇妙的事物，所以將要往生到佛國親身映照。 English version: The piled-up materials, even in emptiness, appear beautifully constructed. Using elaborate brocades to display complex colors. Seasoning soup with salt and plums to achieve delicious flavors. Using these to obstruct the doctrine of 『original non-existence』 is logically inconsistent. The 『original non-existence』 mentioned in the Buddhist scriptures does not mean that all things arising from the combination of various causes and conditions are empty. The towering buildings casting shadows, being situated within, things can naturally exist, therefore it is called 『satya』 (truth). The nature of things is originally empty, therefore it is called 『asunyata』 (emptiness). Although I cannot fully understand Buddhist principles, I think this statement seems quite appropriate. Since ancient times, the myriad changes of 『existence』 have all become empty in an instant. When it is at its peak of existence, isn't it always existing? It is precisely because there is the essence of 『emptiness』 that it can transform into emptiness in an instant. This is also like what Huizi said, 『Things are dying at the same time they are being born, the sun is declining at the same time it is at noon.』 The essence of death and decline is always manifested in advance before birth and before noon. Foolish people do not see this principle, only see the 『existence』 of things, so the Marquis of Qi, after seizing the remaining value of Shuangjiu, falsely covets his position and enjoyment. Wise people's minds are in harmony with the principle, so Yan Hui is almost always poor and empty. 『Existence』 is like non-existence, 『reality』 is like emptiness. People below Yan Hui each experience this 『emptiness』 according to the depth of their understanding. If we use inferior metaphors again, even if we cannot use profound truths to awaken ourselves from the delusion of admiration and competition, how can there not be a trace of resemblance? Should we instead use huge things to increase obstruction, thereby further indulging the desire to change preferences? To say that elucidating impermanence will increase the thirst for shelter, and stating suffering will make the worry of competing for time more real, is an overstatement. Furthermore, the examples of boats and valleys, Tang Yao and Xia Jie, have been heard too much in China, because they are not the most profound principles, so they are not used as the foundation of Buddhist teachings. To think that analyzing this principle is easier than pointing out the lines on the palm of one's hand. Boats and valleys are quietly disappearing, which the Buddhist scriptures call 『momentariness』 ( क्षणिक). If one can truly understand this principle, then things and I are always illusory, isn't this the most profound principle? It is just that few people understand it, so it is not taken as the foundation of the teachings. Zhi Daolin (Zhi Dun) said that this is 『not yet the same as the Buddha.』 Why should we despise its most profound principles because they have already been heard in China? Furthermore, to say that imitating divine light has no inch of brightness, verifying miraculous changes has no trace of reality, and only talking about immeasurable life, who has seen an old man who has lived to be a hundred years old? All of these say that they do not conform to the facts. Divine light, miraculous changes, and immeasurable life are all due to trusting in profound and wonderful things, so one will be reborn in the Buddha's land to personally reflect.
【English Translation】 English version: The piled-up materials, even in emptiness, appear beautifully constructed. Using elaborate brocades to display complex colors. Seasoning soup with salt and plums to achieve delicious flavors. Using these to obstruct the doctrine of 『original non-existence』 is logically inconsistent. The 『original non-existence』 mentioned in the Buddhist scriptures does not mean that all things arising from the combination of various causes and conditions are empty. The towering buildings casting shadows, being situated within, things can naturally exist, therefore it is called 『satya』 (truth). The nature of things is originally empty, therefore it is called 『asunyata』 (emptiness). Although I cannot fully understand Buddhist principles, I think this statement seems quite appropriate. Since ancient times, the myriad changes of 『existence』 have all become empty in an instant. When it is at its peak of existence, isn't it always existing? It is precisely because there is the essence of 『emptiness』 that it can transform into emptiness in an instant. This is also like what Huizi said, 『Things are dying at the same time they are being born, the sun is declining at the same time it is at noon.』 The essence of death and decline is always manifested in advance before birth and before noon. Foolish people do not see this principle, only see the 『existence』 of things, so the Marquis of Qi, after seizing the remaining value of Shuangjiu, falsely covets his position and enjoyment. Wise people's minds are in harmony with the principle, so Yan Hui is almost always poor and empty. 『Existence』 is like non-existence, 『reality』 is like emptiness. People below Yan Hui each experience this 『emptiness』 according to the depth of their understanding. If we use inferior metaphors again, even if we cannot use profound truths to awaken ourselves from the delusion of admiration and competition, how can there not be a trace of resemblance? Should we instead use huge things to increase obstruction, thereby further indulging the desire to change preferences? To say that elucidating impermanence will increase the thirst for shelter, and stating suffering will make the worry of competing for time more real, is an overstatement. Furthermore, the examples of boats and valleys, Tang Yao and Xia Jie, have been heard too much in China, because they are not the most profound principles, so they are not used as the foundation of Buddhist teachings. To think that analyzing this principle is easier than pointing out the lines on the palm of one's hand. Boats and valleys are quietly disappearing, which the Buddhist scriptures call 『momentariness』 ( क्षणिक). If one can truly understand this principle, then things and I are always illusory, isn't this the most profound principle? It is just that few people understand it, so it is not taken as the foundation of the teachings. Zhi Daolin (Zhi Dun) said that this is 『not yet the same as the Buddha.』 Why should we despise its most profound principles because they have already been heard in China? Furthermore, to say that imitating divine light has no inch of brightness, verifying miraculous changes has no trace of reality, and only talking about immeasurable life, who has seen an old man who has lived to be a hundred years old? All of these say that they do not conform to the facts. Divine light, miraculous changes, and immeasurable life are all due to trusting in profound and wonderful things, so one will be reborn in the Buddha's land to personally reflect.
光明其壽無量耳。今沒于邪見慢誕靈化理固天隔。當何由睹其事之符乎。夫心不貪慾。為十善之本。故能俯絕地獄仰生天堂。即亦服義蹈道理端心者矣。今內懷虔仰。故禮拜悔罪。達夫無常。故情無所吝。委妻子而為施。豈有邀于百姓。復何得乃云。不由恭肅之意。不乘無吝之情乎。泥洹以無樂為樂。法身以無身為身。若本不希擬。亦可為增耽逸之慮。肇好奇之心。若誠餐仰則耽逸稍除。而獲利于無利矣。又何問利競之俗乎。又云。道在無慾。而以有欲要之。俯仰之間非利不動。何誣佛之深哉。夫佛家大趣。自以八苦皆由欲來。明言十二因緣。使高妙之流。朗神明于無生耳。欲此道者。可謂有欲于無慾矣。至於啟導粗近。天堂地獄皆有影向之實。亦由於公以仁活招封。嚴氏以好殺致誅。畏誅而欲封者。必舍殺而修仁矣。勵妙行以希天堂。謹五戒以遠地獄。雖有欲于可欲。實踐日損之清涂。此亦西行而求郢。何患其不至哉。又嫌丹青眩媚彩之目。土木夸好壯之心。成私樹之權。結師黨之勢。要厲精之譽。肆凌競之志。固黑蝗之丑。或可謂作法于涼。其弊猶貪耳。何得乃慢佛云作法于貪耶。王莽竊六經以篡帝位。秦皇因覲朝而構阿房。寧可復罪。先王之禮教哉。又云。宜廢顯晦之跡。存其所要之旨。示來生者。蔽虧于道釋
【現代漢語翻譯】 現代漢語譯本 光明佛的壽命是無量的。如今（人們）沉溺於邪見、傲慢、放縱，靈性與真理被牢固地隔絕，怎麼能看到（佛法）與實際相符呢？心不貪婪，是行十善的根本，所以能向下脫離地獄，向上往生天堂，也就是服從道義、遵循真理、端正心念的人。如今內心懷有虔誠的仰慕，所以禮拜懺悔罪過；通達世事無常的道理，所以情感上沒有什麼可吝惜的，捨棄妻子兒女而行佈施，難道是爲了向百姓索取回報嗎？又怎麼能說（這種行為）不是出於恭敬肅穆的心意，不是憑藉毫無吝惜的情感呢？ 涅槃（Nirvana，寂滅）以沒有快樂為快樂，法身（Dharmakaya，佛的化身）以沒有形體為形體。如果原本不希望、不效仿（涅槃和法身），也可以認為是增加了沉溺安逸的顧慮，產生了好奇之心。如果真心向往，那麼沉溺安逸的念頭就會逐漸消除，從而獲得無利的利益。又何必詢問那些追逐利益的世俗之人呢？ 又說，『道』在於沒有慾望，卻用有慾望的手段去追求它，一舉一動之間，沒有利益就不行動，這是多麼深刻地誣衊佛法啊！佛家最大的宗旨，認為所有的痛苦都由慾望而來，明白地說出十二因緣（Twelve links of dependent origination），是爲了讓高妙之士，在無生（non-origination）中明朗精神。想要追求這種『道』的人，可以說是對『無慾』有所欲求了。至於啟迪那些見識淺薄的人，天堂地獄都有影像和實際的報應，也是因為于公以仁義活人而得到封賞，嚴氏因為喜好殺戮而招致誅殺。畏懼被誅殺而想要得到封賞的人，必定會捨棄殺戮而修養仁義。努力修行妙行以希望往生天堂，謹慎遵守五戒（Five Precepts）以遠離地獄，雖然對可欲之物有所欲求，卻在實踐日漸減少慾望的清凈道路。這就像向西走去尋找郢都（Yingdu，楚國都城），又何必擔心不能到達呢？ 又嫌棄（寺廟的）繪畫用鮮艷的色彩迷惑人的眼睛，土木建築誇耀美好壯麗而使人心生貪戀，（僧人）結成私人的勢力，結成師徒黨派的勢力，想要獲得嚴於律己的名聲，放縱凌駕爭鬥的志向，這固然是像黑蝗蟲一樣的醜陋行為，或許可以稱作在涼州（Liang Province）製作佛法，但其弊端仍然是貪婪啊！怎麼能輕慢佛法，說成是在貪婪中作法呢？王莽竊取六經來篡奪帝位，秦始皇因為朝拜而建造阿房宮，難道可以因此而責怪先王的禮教嗎？ 又說，應該廢棄顯現和隱晦的軌跡，儲存其中重要的宗旨，向來世之人展示，（這樣做）會使他們對道教和佛教的理解產生偏差。
【English Translation】 English version The light of that Buddha is immeasurable in lifespan. Now (people) are immersed in wrong views, arrogance, and indulgence, and their spirituality is firmly separated from truth. How can they see the correspondence between (the Dharma) and reality? A mind without greed is the foundation of the ten virtues, so it can descend from hell and ascend to heaven. This is also true of those who adhere to righteousness, follow the truth, and have upright minds. Now, with sincere reverence in their hearts, they prostrate themselves and repent of their sins; understanding the impermanence of the world, they have no emotional attachments, giving away their wives and children in charity. Are they seeking rewards from the people? How can it be said that (this behavior) does not arise from a respectful and solemn heart, and does not rely on a feeling of unreserved generosity? Nirvana (Nirvana, extinction) takes no pleasure as pleasure, and Dharmakaya (Dharmakaya, the embodiment of the Buddha) takes no form as form. If one originally does not hope for or imitate (Nirvana and Dharmakaya), it can also be considered as increasing the concern of indulging in ease and generating a curious mind. If one sincerely yearns for it, then the thought of indulging in ease will gradually be eliminated, thereby obtaining the benefit of no benefit. Why ask those worldly people who pursue profit? Furthermore, it is said, 'The Dao (the Way) lies in having no desires, but it is pursued with means of having desires. In every move, one does not act without benefit. How deeply does this slander the Buddha's teachings! The greatest purpose of Buddhism is that all suffering comes from desire, and the Twelve Links of Dependent Origination (Twelve links of dependent origination) are clearly stated to enlighten the spirits of the lofty in non-origination (non-origination). Those who want to pursue this 'Dao' can be said to have desires for 'no desire.' As for enlightening those with shallow knowledge, both heaven and hell have shadows and actual retribution. It is also because Yu Gong (Yu Gong) was rewarded for saving people with benevolence, and Yan Shi (Yan Shi) was punished for his love of killing. Those who fear being punished and want to be rewarded will surely abandon killing and cultivate benevolence. Striving to cultivate wonderful practices in the hope of being reborn in heaven, and carefully observing the Five Precepts (Five Precepts) to stay away from hell, although there is desire for desirable things, one is practicing the pure path of gradually reducing desires. This is like going west to find Yingdu (Yingdu, the capital of Chu), so why worry about not arriving? Furthermore, they dislike (the temple's) paintings for dazzling the eyes with bright colors, and the earth and wood buildings for boasting of beauty and magnificence, causing people to become greedy. (The monks) form private factions and form master-disciple factions, wanting to gain a reputation for being strict with themselves, and indulging in the ambition of surpassing and competing. This is indeed an ugly behavior like black locusts, and perhaps it can be called making Dharma in Liang Province (Liang Province), but its drawbacks are still greed! How can one be disrespectful to the Buddha's teachings and say that it is making Dharma in greed? Wang Mang (Wang Mang) stole the Six Classics to usurp the throne, and Qin Shi Huang (Qin Shi Huang) built the Afang Palace (Afang Palace) because of his pilgrimage. Can we blame the rites and teachings of the former kings for this? Furthermore, it is said that the traces of manifestation and concealment should be abandoned, and the important tenets should be preserved, showing them to those of the next life. (Doing so) will cause them to have deviations in their understanding of Taoism and Buddhism.
。不得已請問其旨為欲何要必欲使修利遷善以遂其性矣。夫聖無常心。就物之心以為心耳。若身死神滅。是物之真性。但當即其必滅之性。與周孔併力致教。使物無稟。則遷善之實。豈不純乎。何誑以不滅欺以佛理。使燒祝髮膚絕其胖合。所遏苗裔數不可量。為害若是。以傷儘性之美。釋氏何為其不得已乎。若不信之流。亦不肯修利而遷善矣。夫信者則必耆域揵陀勒夷陀密竺法乘帛法祖竺法護於法蘭竺法行於道邃𨵗公則佛圖澄尸梨蜜郭文舉釋道安支道林遠和上之倫矣。神理風操。似殊不在琳比丘之後。寧當妄有毀人理落簪于不實人之化哉。皆靈奇之實引綿邈之心。以成神通清真之業耳。足下藉其不信遠送此論。且世之疑者咸亦妙之。故自力白答以塵露眾情。夫世之然否佛法都是人興喪所大。何得相與共處以可否之間。吾故罄其愚思制明佛論。以自獻所懷。始成已令人書寫。不及此信晚更遣信可聞。當付往也。宗炳白。
釋均善難
何承天
前送均善論。並咨求雅旨。來答周至。及以為茲理興喪宜明。不可但處以可否之間。吾雖不能一切依附。亦不甚執偏見。但求夜光于巨海。正自未得耳。以為佛經者。善九流之別家。雜以道墨。慈悲愛施與中國不異。大人君子仁為己任。心無億必。且以形像彩飾將
【現代漢語翻譯】 現代漢語譯本：不得已而請問您的主旨，是爲了什麼一定要讓人們修行遷善，以順遂他們的本性呢？聖人沒有固定的心，以百姓的心為心罷了。如果人死後精神消滅，這是萬物的真性。那麼就應當順應這必然消滅的本性，與周公、孔子一起努力教化，使百姓沒有邪惡的稟賦，那麼遷善的實效，豈不是純粹了嗎？為什麼要用不滅的說法來欺騙，用佛教的道理來迷惑，使人燒燬頭髮面板，斷絕婚嫁，所遏制的後代數量不可估量，造成的危害如此之大，以至於傷害了所有天性的美好。釋迦牟尼這樣做有什麼不得已的苦衷呢？如果不相信佛教的人，也不會修行遷善的。那些信仰佛教的人，一定是耆域（Jiyu，人名）、揵陀勒（Qi陀le，人名）、夷陀（Yituo，人名）、密竺法乘（Mizhufacheng，人名）、帛法祖（Bofazu，人名）、竺法護（Zhufahu，人名）、於法蘭（Yufalan，人名）、竺法行（Zhufaxing，人名）、于道邃（Yudaosui，人名）、𨵗公（Yugong，人名）、則佛圖澄（Fotucheng，人名）、尸梨蜜（Shilimi，人名）、郭文舉（Guowenju，人名）、釋道安（Shidaoan，人名）、支道林（Zhidaolin，人名）、遠和上（Yuanheshang，人名）這些人了。他們的精神風貌，似乎與琳比丘（Linbiqiu，人名）之後的人大不相同。難道會憑空捏造譭謗人倫、剃髮為僧的不實之事來教化百姓嗎？他們都是以靈異的事蹟來引導人們長遠的心願，從而成就神通廣大的事業罷了。您憑藉著不相信佛教的緣故，遠道送來這篇論述。而且世上那些疑惑的人也都很讚賞它，所以我盡力陳述來回答，以消除大眾的疑慮。世俗的興盛衰敗，佛法的興盛衰敗，都是人為的。怎麼能互相共處在可與否之間呢？所以我竭盡我的愚笨思想，寫成闡明佛理的論述，來表達我的心意。剛寫成已經讓人抄寫了，沒來得及寫這封信，晚些時候再送信就可以聽到了。宗炳（Zongbing，人名）陳述。 釋均善（Shijunshan，人名）的駁難 何承天（Hechengtian，人名） 之前送去《均善論》，並諮詢您的雅正見解。您回信內容周詳詳盡，並且認為這種道理的興盛衰敗應該明確，不能只是處在可與否之間。我雖然不能完全依附，也不過於固執偏見，只是像在大海中尋找夜明珠一樣，確實還沒有找到罷了。我認為佛經，是善於區分九流的各家學說，雜糅了道家和墨家的思想。慈悲愛施與中國傳統文化沒有不同。大丈夫君子以仁義為己任，心中沒有絲毫的偏頗。而且用形象和色彩來裝飾，將
【English Translation】 English version: I reluctantly ask what your main purpose is in wanting to make people cultivate goodness and virtue in order to fulfill their nature. Sages do not have a constant mind; they take the minds of the people as their own. If the spirit vanishes after death, that is the true nature of things. Then we should follow this inevitable nature of extinction and work with the Duke of Zhou and Confucius to educate the people so that they have no evil inclinations. Then wouldn't the effect of cultivating goodness be pure? Why use the idea of non-extinction to deceive, and Buddhist principles to confuse, causing people to burn their hair and skin, and sever their marriages, suppressing countless descendants, causing such great harm as to damage all the beauty of nature? What unavoidable difficulties does Shakyamuni have? Those who do not believe in Buddhism will not cultivate goodness and virtue either. Those who believe in Buddhism must be people like Jiyu (耆域, personal name), Qi陀le (揵陀勒, personal name), Yituo (夷陀, personal name), Mizhufacheng (密竺法乘, personal name), Bofazu (帛法祖, personal name), Zhufahu (竺法護, personal name), Yufalan (於法蘭, personal name), Zhufaxing (竺法行, personal name), Yudaosui (于道邃, personal name), Yugong (𨵗公, personal name), Fotucheng (佛圖澄, personal name), Shilimi (尸梨蜜, personal name), Guowenju (郭文舉, personal name), Shidaoan (釋道安, personal name), Zhidaolin (支道林, personal name), and Yuanheshang (遠和上, personal name). Their spiritual demeanor seems very different from those after Linbiqiu (琳比丘, personal name). Would they fabricate false accusations of destroying human relations and shaving their heads to become monks to educate the people? They all use miraculous deeds to guide people's long-term aspirations, thereby achieving great supernatural feats. You sent this argument from afar because you do not believe in Buddhism. Moreover, those in the world who are doubtful also admire it, so I try my best to answer in order to dispel the doubts of the public. The rise and fall of the world, the rise and fall of Buddhism, are all man-made. How can we coexist in between what is acceptable and unacceptable? Therefore, I have exhausted my foolish thoughts and written a treatise clarifying Buddhist principles to express my thoughts. I just finished writing it and had someone copy it. I didn't have time to write this letter. You can hear it when you send the letter later. Zongbing (宗炳, personal name) states. Refutation by Shijunshan (釋均善, personal name) By Hechengtian (何承天, personal name) Previously, I sent the 'Junshan Treatise' and consulted your elegant views. Your reply was thorough and detailed, and you believed that the rise and fall of this principle should be clarified and not just left in between what is acceptable and unacceptable. Although I cannot completely adhere to it, I am not too stubbornly biased. It is just like searching for a night-shining pearl in the vast sea, and I have not yet found it. I believe that Buddhist scriptures are good at distinguishing the various schools of the Nine Streams, mixed with the ideas of Taoism and Mohism. Compassion, love, and charity are no different from traditional Chinese culture. Great men and gentlemen take benevolence and righteousness as their responsibility, and there is no slightest bias in their hearts. Moreover, they use images and colors to decorate, and will
諧常人耳目。其為糜損尚微。其所引益或著。是以兼而存之。至於好事者遂以為超孔越老唯此為貴。斯未能求立言之本。而眩惑于末說者也。知其言者。當俟忘言之人。若唯取信天堂地獄之應。因緣不滅之驗。抑情菲食盡勤禮拜。庶幾蔭寶稱之蓋升彌燈之坐。淳于生。所以大謔也。論云。眾聖老莊皆云有神明。復何以斷其不實如佛言。答曰。明有禮樂幽有鬼神。聖王所以為教。初不昧其有也。若果有來生報應。周孔寧當緘默而無片言耶。若夫嬰兒之臨坎。凡人為之駭怛。聖者豈猶不仁哉。又云。人形至粗人神實妙。以形從神豈得齊終。答曰。形神相資古人譬以薪火。薪弊火微薪盡火滅。雖有其妙豈能獨傳。又云。心之所感崩城隕霜白虹貫日太白入昂氣禁之醫冷暖輒應專誠妙感以受身更生七寶之土何為不可哉。
答曰。崩城隕霜貫日入昂。不明來生之譬。非今論所宜引也。又見水火之禁異其能生七寶之鄉。猶觀大冶銷金冀其能自陶鑄終不可知也。又曰。有諦無諦。此唱居然甚安。自古千變萬化之有俄然皆已空矣。當其盛有之時。豈不常有必空之實。愚者不知其理唯見其有。答曰。如論云。當其盛有之時。已有必空之實。然則即物常空。空物為一矣。令空有未殊而賢愚異稱何哉。昔之所謂道者。于形為無形。於事為
【現代漢語翻譯】 現代漢語譯本
這些言論迎合了普通人的見聞，即使有所損耗也微乎其微，而它所帶來的益處或許是顯著的，因此我將這些言論一併保留。至於那些愛好怪異的人，就認為只有這些言論才能超越孔子和老子，才是最值得推崇的。這是因為他們沒有探求立言的根本，而被那些末流之說迷惑了。真正懂得這些言論的人，應當是那些能夠超越言語束縛的人。如果僅僅是相信天堂地獄的報應，相信因果循環不滅的驗證，就抑制情感，粗茶淡飯，盡心勤勞地禮拜，希望能夠得到庇佑，死後升到彌燈的座位，這就像淳于髡一樣，實在是太可笑了。有人提問：『眾聖人和老子、莊子都說有神明，為什麼你卻斷定它不真實，就像佛說的那樣？』回答說：『在顯明的地方有禮樂，在隱秘的地方有鬼神，這是聖王用來教化百姓的方式，一開始並沒有否定它們的存在。如果真的有來生報應，周公和孔子難道會沉默不語，沒有留下片言隻語嗎？當嬰兒掉入陷阱時，普通人都會感到驚恐，難道聖人就沒有仁愛之心嗎？』又有人說：『人的形體是粗糙的，人的精神是精妙的，用形體來順從精神，怎麼能一起終結呢？』回答說：『形體和精神相互依存，古人比喻為薪和火。柴火壞了，火就微弱；柴火燒盡了，火就熄滅了。即使精神再精妙，又怎麼能獨自存在呢？』又有人說：『心有所感，可以使城墻崩塌，天降霜雪，白虹貫日，太白星進入昴宿。用氣功可以治病，冷暖變化可以立即應驗。如果專心誠意地祈禱，能夠感應到受身更生，那麼往生到七寶組成的國土，又有什麼不可能的呢？』 回答說：『城墻崩塌，天降霜雪，白虹貫日，太白星進入昴宿，這些都不能用來證明來生的存在，不是現在討論的內容，不應該引用。又看到用水火之術可以產生奇異的景象，就認為能夠往生到七寶組成的國土，就像觀看冶煉工匠熔化金子，希望它能夠自己陶冶鑄造一樣，最終是不可能知道的。』又有人說：『有和無，這種說法很安穩。自古以來，千變萬化的事物，轉眼間都成空了。當事物處於鼎盛之時，難道不一直存在著終將消亡的本質嗎？愚蠢的人不明白這個道理，只看到事物存在的一面。』回答說：『就像你說的，當事物處於鼎盛之時，就已經存在著終將消亡的本質。那麼，事物本身就是空，空和事物是一體的了。既然空和有並沒有什麼區別，那麼為什麼還要區分賢明和愚蠢呢？』過去所說的道，在形體上是無形的，在事物上是……'
【English Translation】 English version
These words cater to the ears and eyes of ordinary people. The damage they cause is minimal, while the benefits they bring may be significant. Therefore, I preserve them all. As for those who love the bizarre, they believe that only these words can surpass Confucius and Laozi and are the most worthy of praise. This is because they have not sought the foundation of establishing words but are dazzled by the trivial sayings. Those who truly understand these words should be those who can transcend the constraints of language. If one merely believes in the retribution of heaven and hell, believes in the verification of the inexhaustible cycle of cause and effect, and then suppresses emotions, eats simple food, and diligently worships, hoping to be blessed and ascend to the seat of Mideng after death, it is as ridiculous as Chunyu Kun. Someone asked: 'All the sages and Laozi and Zhuangzi said that there are gods, why do you assert that it is not true, as the Buddha said?' The answer is: 'In the manifest there are rites and music, in the hidden there are ghosts and gods. This is how the sage kings taught the people, and they did not initially deny their existence. If there really is a next life and retribution, would the Duke of Zhou and Confucius remain silent and not leave a single word?' When a baby falls into a pit, ordinary people will be frightened, wouldn't the sages still have benevolence?' Someone also said: 'The human form is coarse, and the human spirit is subtle. How can following the spirit with the form end together?' The answer is: 'Form and spirit depend on each other. The ancients compared them to firewood and fire. When the firewood is bad, the fire is weak; when the firewood is exhausted, the fire goes out. Even if the spirit is subtle, how can it exist alone?' Someone also said: 'When the heart is moved, it can cause the city walls to collapse, frost to fall, a white rainbow to pierce the sun, and Venus to enter the Pleiades. Using qigong can cure diseases, and changes in cold and warmth can be immediately verified. If one prays with sincerity and devotion, one can be reborn, so what is impossible about being reborn in a land made of seven treasures?' The answer is: 'The collapse of city walls, the fall of frost, the white rainbow piercing the sun, and Venus entering the Pleiades cannot be used to prove the existence of the next life. They are not the subject of discussion now and should not be cited. Seeing that the art of water and fire can produce strange phenomena, one thinks that one can be reborn in a land made of seven treasures, just like watching a smelter melt gold, hoping that it can be self-smelted and cast, which is ultimately impossible to know.' Someone also said: 'The saying of existence and non-existence is very stable. Since ancient times, the myriad changes have all become empty in an instant. When things are at their peak, doesn't there always exist the essence of eventual extinction? Foolish people do not understand this principle and only see the existence of things.' The answer is: 'As you said, when things are at their peak, there already exists the essence of eventual extinction. Then, things themselves are empty, and emptiness and things are one. Since there is no difference between emptiness and existence, why distinguish between the wise and the foolish?' The Dao that was spoken of in the past is formless in form and in things is...
無事。恬漠沖粹養智怡神。豈獨愛慾未除宿緣是畏。唯見其有豈復是過。以此嗤齊侯。猶五十步笑百步耳。又云。舟壑潛謝。佛經所謂現在不住。誠能明之則物我常虛。
答曰。潛謝不住。豈非自生入死自有入無之謂乎。故其言曰。有駭形而無損心。有旦宅而無憤死。賈生亦云。化為異物又何足患。此達乎死生之變者也。而區區去就在生慮死。心繫無量志生天堂。吾黨之常靈異於是焉。又云。神光靈變及無量之壽。皆由誡信幽奇。故映其明。今沒于邪見。理固天隔。答曰。今亦不從慢化者求其光明。但求之於誠信者耳。尋釋迦之教。以善權救物。若果應驗若斯。何為不見其靈變以曉邪見之徒。豈獨不愛數十百萬之說而吝俄頃神光。徒為化聲之辯。竟無明於真智。終年疲役而不知所歸。豈不哀哉。又云內懷虔仰故禮拜悔罪。達夫無常故情無所吝。委妻子而為施。豈有邀于百倍。答曰。繁巧以興事。未若除貪慾而息兢。遵戒以洗悔。未若剪榮冀以全樸。況乃誘所尚以祈利。忘天屬以要譽。謂之無邀。吾不信也。又云。泥洹以無樂為樂。法身以無身為身。若誠能餐仰則耽逸稍除獲利于無利矣。答曰。泥洹以離苦為樂。法身以接善為身。所以使餐仰之徒不能自絕耳。果歸於無利。勤者何獲而云獲于無利耶。此乃形神俱盡
【現代漢語翻譯】 現代漢語譯本： 無事就好。保持恬淡、沖和、純粹的狀態，可以滋養智慧，怡悅精神。難道僅僅是因為愛慾沒有消除，就害怕前世的因緣嗎？只看到事物的存在，難道不是一種過失嗎？用這種心態去嘲笑齊侯，就像五十步笑百步一樣。還有人說，船隻在山谷中悄然消失，這就像佛經里所說的『現在不住』。如果真的能夠明白這個道理，那麼物和我就都是虛幻的。
回答說：悄然消失，不住留存，難道不是從生到死，從有到無的過程嗎？所以他們說：『形體受到傷害而內心沒有損傷，住宅被毀壞而不會憤恨死亡。』賈誼也說：『化為不同的物體又有什麼值得憂慮的呢？』這是通達生死變化的人的看法。而你們卻拘泥於去留，在生存時憂慮死亡，內心牽掛著無量的事情，希望升入天堂。我們這些人常常認為這是很靈異的事情。還有人說：『神光靈變和無量的壽命，都是因為遵守戒律，相信幽深玄妙的事物，所以才能映照出光明。』現在卻沉迷於邪見，道理自然就被隔絕了。回答說：我現在也不從怠慢佛法的人那裡尋求光明，而是從誠信佛法的人那裡尋求光明。探尋釋迦牟尼的教義，是爲了用善巧方便來救度眾生。如果真的應該有靈驗，為什麼不顯現神光靈變來曉喻那些持有邪見的人呢？難道僅僅是不捨得數十百萬的說法，而吝惜片刻的神光嗎？只是徒勞地進行口頭上的辯論，最終也不能明白真正的智慧，終年疲憊不堪而不知道歸宿，難道不可悲嗎？還有人說：『內心懷著虔誠的仰慕，所以禮拜懺悔罪過；通達了無常的道理，所以感情上沒有什麼可吝惜的，捨棄妻子兒女去佈施，難道是爲了求得百倍的回報嗎？』回答說：用繁瑣的技巧來興辦事情，不如消除貪慾來停止爭鬥；遵守戒律來洗刷悔恨，不如剪除榮華的希望來保全純樸的本性。更何況是誘導人們崇尚的東西來祈求利益，忘記了親屬關係來求取名譽，說這不是爲了求取回報，我是不相信的。還有人說：『涅槃以沒有快樂為快樂，法身以沒有身體為身體。如果真的能夠餐食仰慕，那麼沉溺於安逸的習氣就會逐漸消除，從而在無利之中獲得利益了。』回答說：涅槃是以脫離痛苦為快樂，法身是以接納善行為身體。所以才使得餐食仰慕的人不能自我斷絕。如果最終歸於無利，那麼勤奮的人又會獲得什麼呢？怎麼能說是獲得于無利呢？這乃是形體和精神都消亡了。
【English Translation】 English version: It's fine if nothing happens. Maintaining a state of tranquility, harmony, and purity can nourish wisdom and delight the spirit. Is it merely because desires have not been eliminated that one fears karmic connections from past lives? Is seeing only the existence of things not a fault? To laugh at Duke Qi with this mentality is like the fifty paces laughing at the hundred paces. Some also say that boats quietly disappear in valleys, which is like what the Buddhist scriptures call 'the present moment does not abide'. If one can truly understand this principle, then both things and self are illusory.
The answer is: Quietly disappearing, not abiding, is this not the process from birth to death, from existence to non-existence? Therefore, they say: 'The body is harmed but the mind is not damaged; the house is destroyed but one does not resent death.' Jia Yi also said: 'Transforming into different objects, what is there to worry about?' This is the view of those who understand the changes of life and death. But you are attached to going and staying, worrying about death while living, your hearts are concerned with limitless things, hoping to ascend to heaven. We often consider these things to be miraculous. Some also say: 'Divine light and limitless lifespan are all due to observing precepts and believing in profound and mysterious things, so they can reflect light.' Now, being immersed in wrong views, the truth is naturally separated. The answer is: I do not seek light from those who are negligent in the Dharma, but from those who are sincere in the Dharma. Exploring the teachings of Shakyamuni is to save sentient beings with skillful means. If there should really be efficacy, why not manifest divine light to enlighten those who hold wrong views? Is it merely that one is unwilling to part with millions of words, but stingy with a moment of divine light? It is only a futile verbal debate, and ultimately one cannot understand true wisdom, being exhausted all year round without knowing where to return, is it not sad? Some also say: 'Having sincere admiration in their hearts, they worship and repent of their sins; understanding the principle of impermanence, they have nothing to be stingy about in their feelings, giving up their wives and children to give alms, is it to seek a hundredfold return?' The answer is: To engage in affairs with elaborate skills is not as good as eliminating greed and stopping strife; to observe precepts to wash away regret is not as good as cutting off the hope of glory to preserve simplicity. Moreover, to induce people to admire things in order to seek profit, forgetting family ties to seek fame, to say that this is not to seek reward, I do not believe it. Some also say: 'Nirvana takes no pleasure as pleasure, Dharmakaya takes no body as body. If one can truly eat and admire, then the habit of indulging in ease will gradually be eliminated, thereby gaining benefit in no benefit.' The answer is: Nirvana takes leaving suffering as pleasure, Dharmakaya takes accepting good deeds as body. Therefore, it makes those who eat and admire unable to cut themselves off. If it ultimately returns to no benefit, then what will the diligent gain? How can it be said to gain in no benefit? This is the annihilation of both body and spirit.
之證。恐非雅論所應明言也。又云。欲此道者。可謂有欲于無慾矣。至若啟導粗近者。有影向之實。亦猶于公以仁活致封。嚴氏以好殺致誅。厲妙行以希天堂。謹五戒以遠地獄。雖有欲于可欲。實踐日損之涂。此亦西行而求郢。何患其不至。
答曰。謂粗近為啟導。比報應于影向。不亦善乎。但影向所因必稱形聲。尋常之形安得八萬由旬之影乎。所滯若有欲于無慾。猶是常滯于所欲。夫耳目殊司工藝異業。末伎所存慮猶不併。是以金石克諧。泰山不能呈其高。鴻鵠方集。冥秋不能傳其旨。而欲以有欲成無慾。希望就日損。雖云西行去郢茲遠。如之何。又云。若身死神滅是物之真性。但當與周孔併力致教。何為誑以不滅欺以佛理。使燒祝髮膚絕其胖合。以傷儘性之義。答曰。華戎自有不同。何者。中國之人。稟氣清和含仁抱義。故周孔明性習之教。外國之徒。受性剛強貪慾忿戾。故釋氏嚴五戒之科。來論所謂聖無常心。就之物性者也。懲暴之戒莫若乎地獄。誘善之歡莫美乎天堂。將盡殘害之根。非中庸之謂。周孔則不然。順其天性去其甚泰。淫盜著於五刑。酒辜明乎周誥。春田不圍澤。見生不忍死。五犯三驅釣而不網。是以仁愛普洽澤及㹠魚。嘉禮有常俎。老者得食肉春耕秋收蠶織以時。三靈格思百神咸帙。方彼
【現代漢語翻譯】 現代漢語譯本：這種證明恐怕不適合在正式的討論中明確說明。又說，想要達到這種境界的人，可以說是想要在無慾中有所欲求了。至於啓發引導那些層次較低的人，用因果報應來比喻，就像于公因為仁義而活人得到封賞，嚴氏因為嗜殺而招致誅殺，厲妙行希望升入天堂，謹慎遵守五戒以遠離地獄。雖然是在可欲之中有所欲求，但實踐的是日益減少慾望的道路。這就像向西走去尋找郢都，何愁不能到達呢？
回答說：把粗淺的道理作為啓發引導，把報應比作影子和回聲，這難道不好嗎？但是影子和回聲的產生必定依賴於形體和聲音。平常的形體怎麼能產生八萬由旬那麼長的影子呢？如果執著于在無慾中有所欲求，那仍然是執著于所欲。耳朵和眼睛各有不同的職責，不同的工匠有不同的技藝。即使是細微的技藝，所考慮的事情也不能同時進行。因此，金石之聲和諧，泰山也不能顯示它的高度；鴻鵠聚集，深秋也不能傳達它們的旨意。而想要用有欲來成就無慾，希望通過減少慾望來達到目的，雖然說是向西走去郢都，距離遙遠，又該怎麼辦呢？又說，如果人死後神識消滅，這是事物的真實本性，那就應當與周公、孔子一起努力教化，為什麼要用不滅的神識來欺騙，用佛教的道理來迷惑，使人燒燬頭髮和面板，斷絕葷腥，以至於傷害了天性？
回答說：華夏和戎狄本來就不同。為什麼呢？中國的人，稟性平和，包含仁義，所以周公、孔子闡明性善的教義。外國的人，天性剛強，貪婪易怒，所以釋迦牟尼制定了嚴格的五戒。你所說的聖人沒有固定的思想，順應事物的本性，就是這個意思。懲罰暴行的戒律，沒有比地獄更有效的了；引誘行善的快樂，沒有比天堂更美好的了。將要徹底剷除殘害的根源，這不是中庸之道。周公、孔子就不是這樣，順應人的天性，去除過分的行為。淫亂和盜竊被列入五刑，飲酒的過失在《周誥》中明確說明。春天不圍獵田地，不竭澤而漁，見到生物不忍心殺死。多次觸犯才驅逐，釣魚不用網。因此，仁愛普遍施加，恩澤及於豬和魚。美好的禮儀有常制，老年人能夠吃到肉，春天耕種秋天收穫，養蠶織布按時進行。天地神靈降臨，各路神祇各司其職。與他們相比
【English Translation】 English version: Such evidence is probably not suitable for explicit discussion in formal arguments. It is also said that those who desire this path can be said to desire desirelessness. As for enlightening and guiding those of lower levels, using cause and effect as a metaphor is like Duke Yu being rewarded with a fief for his benevolence in saving lives, Yan Shi being executed for his love of killing, Li Miaohang hoping to ascend to heaven, and carefully observing the Five Precepts to stay away from hell. Although desiring within the desirable, they are practicing the path of decreasing desires daily. This is like heading west to find Yingdu (capital of Chu state), why worry about not arriving?
The answer is: Is it not good to regard the crude and near as enlightenment and guidance, and to compare retribution to shadows and echoes? However, the cause of shadows and echoes must be based on form and sound. How can an ordinary form produce a shadow of eighty thousand yojanas (a unit of distance)? If one is attached to desiring within desirelessness, one is still attached to what is desired. Ears and eyes have different functions, and different craftsmen have different skills. Even with subtle skills, the things considered cannot be done simultaneously. Therefore, when the sounds of metal and stone are harmonious, Mount Tai cannot show its height; when swans gather, deep autumn cannot convey their meaning. And wanting to achieve desirelessness with desire, hoping to achieve the goal by reducing desires, although it is said to be heading west to Yingdu, the distance is far, what can be done? It is also said that if the spirit disappears after death, this is the true nature of things, then one should work with Duke Zhou and Confucius to teach, why deceive with the undying spirit, and confuse with Buddhist principles, causing people to burn their hair and skin, cut off meat and pungent foods, to the point of harming their nature?
The answer is: China and the Rong (barbarians) are inherently different. Why? The people of China are peaceful in nature, containing benevolence and righteousness, so Duke Zhou and Confucius elucidated the doctrine of the goodness of human nature. The people of foreign lands are strong in nature, greedy and angry, so Shakyamuni established strict Five Precepts. What you call the sage having no fixed mind, conforming to the nature of things, is what it means. The precept of punishing violence is no more effective than hell; the joy of inducing good is no more beautiful than heaven. To completely eradicate the roots of harm, this is not the Middle Way. Duke Zhou and Confucius are not like this, they conform to human nature and remove excessive behavior. Lewdness and theft are listed in the Five Punishments, and the fault of drinking is clearly stated in the 'Zhou Gao'. In spring, they do not hunt in the fields, and do not drain the pond to catch fish, and they cannot bear to kill living beings when they see them. They are expelled only after repeated offenses, and they fish without using nets. Therefore, benevolence is universally applied, and grace extends to pigs and fish. Beautiful rituals have constant rules, the elderly can eat meat, spring plowing and autumn harvest, silkworm breeding and weaving are done on time. The spirits of heaven and earth descend, and all the gods perform their duties. Compared to them,
之所為者。豈不弘哉。又甄供灌之賞。嚴疑法之罰。述蒲宰之問。為勸化之本。演焄蒿之答。明來生之驗。祇服盱衡而矜斯說者。其處心亦誤矣。論又稱。耆陀尸梨之屬神理風操。不在琳比丘后。足下既明常人不能料度近事。今何以了其勝否于百年之前數千里之外耶。若琳比丘者僧貌而天靈。似夫深識真偽。殊不肯忌經護師崇飾幻說。吾以是敬之。孫興公論云。竺法護之淵達。於法蘭之純博。足下欲比中土何士也。及楚英之修仁寺。笮融之赒行饉。寧復有清真風操乎。昔在東邑。有道含沙門自吳中來。深見勸譬甚有懇誠。因留三宿。相為說練形澄神之緣。罪福起滅之驗。皆有條貫。吾拱聽讜言申旦忘寢。退以為士所以立身揚名著信行道者。實賴周孔之本。子路稱聞之。而未之能行。唯恐有聞吾所行者多矣。何遽舍此而務彼。又尋稱情立文之制。知來生之為奢。究終身不已之哀。悟受形之難再。聖人我師。周孔豈欺我哉。緣足下情篤。故具陳始末。想耆舊大智誨人不倦。於此未默耳。前已遣取明佛論。遲尋至冀或朗然於心。何承天白。
答何衡陽難釋白黑論
敬覽來論。抑裁佛化畢志儒業。意義撿著才筆辯核。善可以警策世情。實中區之美談也。觀足下意非謂制佛法者非聖也。但其法權而無實耳。未審竟何
【現代漢語翻譯】 現代漢語譯本：他們所做的事情難道不偉大嗎？又讚揚捐贈供養的行為，嚴懲違背佛法的行為，陳述蒲宰的提問，作為勸導教化的根本，闡述焄蒿的回答，闡明來世的驗證。那些僅僅表面上贊同這種說法的人，他們的用心也錯了。文章又說，耆陀（Gītā，一種詩歌形式）尸梨（Śīla，戒律）這類人，他們的精神境界和品格，不在琳比丘之後。您既然明白普通人無法預料近在眼前的事情，現在又怎麼能在百年前、數千里之外判斷他們的優劣呢？至於琳比丘，他外表是僧人，內心卻充滿智慧，似乎能夠深刻辨別真偽，絕不肯爲了維護經典、保護師父而推崇虛幻的說法。我因此尊敬他。孫興公評論說，竺法護（Dharmarakṣa，西晉著名譯經家）的淵博通達，超過了法蘭（Dharmaratna，東漢來華譯經的印度僧人）的純粹博學，您想把他比作中土的哪位賢士呢？以及楚英（不詳，推測為信佛的王公貴族）修建的仁寺，笮融（Zéróng，東漢末年軍閥）賑濟饑荒的行為，難道還有什麼風範品格可言嗎？以前我在東邑的時候，有位名叫道含的沙門（Śrāmaṇa，佛教出家人的通稱）從吳中來，他懇切地勸導我，非常真誠。因此我留他住了三個晚上，我們一起探討鍛鍊形體、澄澈精神的方法，以及罪惡和福報產生和消滅的驗證，都很有條理。我恭敬地聽取他的正直言論，整夜忘記睡覺。我退一步認為，士人之所以能夠立身揚名、樹立信譽、踐行道義，實際上依賴於周公和孔子的根本。子路（孔子的學生）說他聽到了這些道理，但還沒有能夠做到，我只怕聽到我所做的事情的人太多了。為什麼一定要捨棄這些而追求其他的呢？又尋思著情理和文字的規範，知道來世的說法是奢侈的，最終明白了終身無法停止的悲哀，領悟到再次獲得人身是多麼的困難。聖人是我的老師，周公和孔子難道會欺騙我嗎？因為和您的情誼深厚，所以詳細地陳述了事情的始末。想必您這位年長而有智慧的人，教誨別人從不厭倦，在這件事上也不會沉默吧。之前已經派人去取《明佛論》，希望到達冀州后或許能使我心中豁然開朗。何承天（Hé Chéngtiān，南朝宋時期的天文學家和數學家）稟告。 答何衡陽（Hé Héngyáng，何承天曾任衡陽內史）難釋白黑論 敬佩地拜讀了您的來信，抑制佛教文化，完全致力於儒家事業。意義精闢，文筆犀利。確實可以警醒世俗人情，實在是中原地區的美談。我看您的意思並不是認為創立佛法的人不是聖人，只是認為佛法有權勢而沒有實際內容罷了。不知道您究竟認為什麼才是實際內容呢？
【English Translation】 English version: What they have done, isn't it magnificent? Furthermore, they praise the rewards of offering and donation, strictly punish those who violate the Dharma, recount the questions of Pu Zai, as the foundation of exhortation and edification, and expound the answers of Xun Hao, clarifying the verification of the afterlife. Those who merely superficially agree with this view are mistaken in their intentions. The essay also states that people like Gītā (a type of poetry) and Śīla (discipline), their spiritual realm and character, are not inferior to Bhikṣu Lin. Since you understand that ordinary people cannot foresee what is near at hand, how can you now judge their merits from a hundred years ago and thousands of miles away? As for Bhikṣu Lin, he is a monk in appearance but full of wisdom in his heart, seemingly able to deeply discern truth from falsehood, and would never promote illusory teachings in order to defend the scriptures or protect his teacher. I respect him for this. Sun Xinggong commented that Dharmarakṣa's (a famous translator of Buddhist scriptures in the Western Jin Dynasty) erudition and thoroughness surpassed Dharmaratna's (an Indian monk who came to China during the Eastern Han Dynasty to translate scriptures) purity and learning. Which worthy man in the Central Plains do you want to compare him to? And the Ren Temple built by Chu Ying (unknown, presumed to be a royal nobleman who believed in Buddhism), and Zéróng's (a warlord in the late Eastern Han Dynasty) act of providing relief to famine victims, do they still have any moral integrity to speak of? In the past, when I was in Dongyi, there was a Śrāmaṇa (a general term for Buddhist monks) named Dao Han who came from Wuzhong. He earnestly exhorted me with great sincerity. Therefore, I kept him for three nights, and we discussed together the methods of cultivating the body and purifying the spirit, as well as the verification of the arising and ceasing of sins and blessings, all of which were very systematic. I respectfully listened to his upright words, forgetting to sleep all night. I retreated and thought that the reason why scholars can establish themselves, make a name for themselves, establish credibility, and practice morality actually relies on the foundation of the Duke of Zhou and Confucius. Zilu (a student of Confucius) said that he had heard these principles but had not been able to put them into practice. I only fear that there are too many people who have heard what I have done. Why must I abandon these and pursue others? And pondering the norms of reason and writing, I know that the idea of the afterlife is extravagant, and I finally understand the endless sorrow of a lifetime, realizing how difficult it is to be reborn as a human being. The sages are my teachers, would the Duke of Zhou and Confucius deceive me? Because of my deep friendship with you, I have explained the whole story in detail. I suppose that you, as an elder and wise man, never tire of teaching others, and will not remain silent on this matter. I have already sent someone to fetch the 'Ming Fo Lun' (Treatise on Clarifying Buddhism), hoping that it may enlighten my mind when it arrives in Ji Province. He Chengtian reported. Answering He Hengyang's (He Chengtian once served as the Prefect of Hengyang) 'Difficulty in Distinguishing Black and White' Treatise I respectfully read your letter, suppressing Buddhist culture and completely dedicating yourself to Confucianism. The meaning is insightful, and the writing is sharp. It can indeed awaken worldly sentiments and is truly a beautiful tale in the Central Plains. I see that your intention is not to say that the founders of Buddhism are not sages, but only that Buddhism has power but no substance. I wonder what you ultimately consider to be substantial?
以了其無實。今相與斷見事大計失得略半也。靈化起于玄極之表。其故糾結于幽冥之中。曾無神人指掌相語。徒信史之[門@(服-月+圭)]文于焚燒之後。便欲以廢頓神化相助寒心也。夫聖人窮理盡性。以至於命物。有不得其所若已納之於隍。今誑以不滅欺以成佛。使髡首赭衣焚身然指。不復用天分以養父母夫婦父子之道。從佛法已來。沙河以西三十六國。末暨中華。絕此緒者億兆人矣。東夷西羌或可。聖賢及由余日磾得來之類將生而不得生者多矣。若使佛法無實。納隍之酷豈可勝言。及經之權為合何道而云欲以矯抂過正以治外國剛強忿戾之民乎。夫忿戾之類約法三章交賞見罰尚不信懼。寧當復以即色本無泥洹法身十二因緣微塵劫數之言。以治之乎。稟此訓者。皆足下所謂稟氣清和懷仁抱義之徒也。資清和以疏微言。厲義性以習妙行。故遂能澄照觀法。法照俱空而至於道。皆佛經所載。而足下所信矣。至若近世通神令德。若孫興公所贊八賢。支道林所頌五哲。皆時所共高。故二子得以綴筆。復何得其謂妄語乎。孫稱竺法護之淵達。於法蘭之淳博。吾不閑雅俗。不知當比何士。然法蘭弟子道邃。未逮其師。孫論云。時以對勝。流雲。謂庾文秉也。是護蘭二公。當又出之。吾都不識。琳比丘又不悉世論。若足下謂與文
秉等者。自可不后道邃猶當后護蘭也。前評未為失言。誠能僧貌天靈深識真偽。何必非天帝釋化作。故激厲以成佛耶。白黑論未可以為誠實也。來告所疑。若實有來生報應。周孔何故默無片言。此固偏見之恒疑也。真宜所共明。夫聖神玄發感而後應。非先物而唱者也。當商周之季。民墜塗炭。弒逆橫流。舉世情而感聖者亂也。故六經之應治而已矣。是以無佛言焉。劉向稱禹貢九州。蓋述山海所記。申毒之民偎人而愛人。郭璞謂之天竺浮屠所興。雖此之所夷。然萬土星陳于太虛。竟知孰為華哉。推其偎愛之感。故浮屠之化應焉。彼之粗者雜有亂虐君臣不治。此之精者隨時抱道佛事亦存。雖可有稟法性于伊洛。餐真際于洙泗。茍史佚以非治道而不書。卜商以背儒述而不編。縱復或存於複壁之外典。復為秦王所燒。周孔之無言。未必審也。夫玄虛之道靈仙之事。世典未嘗無之。而夫子道言。遠見莊周之篇。瑤池之宴。乃從汲蒙中出。然則然之五經。未可以塞天表之奇化也。難又曰。若即物常空。空物為一。空有未殊。何得賢愚異稱。夫佛經所稱。即色為空無復異空者。非謂無有。有而空耳。有也則賢愚異稱。空也則萬異俱空。夫色不自色。雖色而空。緣合而有。本自無有。皆如幻之所作。夢之所見。雖有非有。將來未至。過
去已滅。現在不住。又無定有。凡此數義皆玄聖致極之理。以言斥之誠難朗然。由此觀物我亦實覺其昭然。所以曠焉增洗汰之清也。足下當何能安之。又云。形神相資古人譬之薪火。薪弊火微薪盡火滅。雖有其妙豈能獨存。夫火者薪之所生。神非形之所作意有精粗感而得形隨之。精神極則超形獨存無形而神存法身常住之謂也。是以始自凡夫終則如來。雖一生向粗。茍有識向萬劫不沒。必習以清升。螟蛉有子蜾螺負之。況在神明蔭寶積之蓋。升鐙王之座。何為無期。又疑釋迦以善權救物。豈獨不愛數十百萬之說。而吝俄頃神光不以曉邪見之徒。
夫雖云善權感應顯昧各依罪福。昔佛為眾又放光明。皆素積妙誠故得神遊。若時言成已著之筌。故慢者可睹。光明發由觀照邪見無緣瞻灑。今睹經而不悛其慢先灑。夫復何益。若誠信之賢獨朗神照。足下復何由知之而言者。會復謂妄說耳。恒星不見夜明也。考其年月即佛生放光之夜也。管幼安風夜泛海。同侶皆沒。安於闇中見光。投光赴島。闔門獨濟。夫佛無適莫。唯善是應而致應。若王祥郭巨之類不可稱說。即亦見光之符也。豈足下未見便無佛哉。又陳周孔之盛。唯方佛為弘。然此國治世君王之盛耳。但精神無滅冥運而已一生瞬息之中八苦備有。雖克儒業以整俄頃。而未
幾已滅三監之難。父子相疑兄弟相截。七十二子雖復升堂入室。年五十者曾無數人。顏夭冉疾由醢予族賜滅其須匡陳之苦。豈可勝言。忍饑弘道諸國亂流。竟何所救。以佛法觀之。唯見其哀。豈非世物宿緣所萃耶。若所被之實理。於斯猶未為深弘。若使外率禮樂內修無生。澄神于泥洹之境。以億劫為當年。豈不誠弘哉。事不傳后理。未可知。幸勿據粗跡而云。周孔則不然也。人皆謂佛妄語。山海經說死而更生者甚眾。崑崙之山廣都之野。軒轅所之之國。氣不寒暑。鳳卵是食甘露是飲。蔭玕琪之樹歃朱泉之水。人皆數千歲不死。及化為黃能入于羽淵申生伯有之類。丘明所說亦不少矣。皆可權此之粗以信彼之精者也。承昔有道聞佛法而斂者。必不啻作蒲城之死士可矣。當由所聞者未高故耶。足下所聞者高。於今猶可豹變也。人是精神物但使歸信靈極。粗稟教戒。縱復微薄亦足為感。感則彌升。豈非脫或不滅之良計耶。昔不滅之實事如佛言。而神背心毀自逆幽司。安知今生之苦毒者非往生之故爾耶。輕以獨見傲尊神之訓。恐或自貽伊阻也。
佛經說。釋迦文昔為小乘比丘而毀大乘。猶為此備苦地獄經歷劫數。況都不信者耶。復何以斷此經必虛乎。足下所詰前書中語。為因琳道人章句耳。其意既已粗達。不能復一二辯答
【現代漢語翻譯】 現代漢語譯本： 幾乎無法平息三監之亂（指殷紂王死後，武庚與管叔、蔡叔作亂）。父子之間互相猜疑，兄弟之間互相殘殺。孔子的七十二個弟子，即使登堂入室，年過五十的人也寥寥無幾。顏回早夭，冉伯牛身患惡疾，子路被剁成肉醬，予于氏一族被滅，匡章、陳亢等人備受困苦，這些怎麼能說得完呢？忍飢挨餓地宣揚儒道，在各國奔波流離，最終又能拯救什麼呢？用佛法來看待這些，只覺得可悲。難道不是世間萬物的宿命因緣所聚集造成的嗎？如果所傳授的道理，在這裡還不夠深刻弘大，如果能使人們對外遵循禮樂，對內修習無生之法，使精神澄澈于涅槃的境界，以億劫的時間作為當下，那豈不是真正弘揚大道嗎？事情沒有流傳後世的道理，是無法知道的。希望不要根據粗淺的表象就說，周公、孔子不是這樣的。人們都說佛是妄語，但《山海經》中記載死而復生的人很多。崑崙山、廣都之野，軒轅黃帝所到的國家，氣候沒有寒暑變化，人們以鳳凰蛋為食，以甘露為飲，在玕琪樹下乘涼，飲用朱泉的水，人們都能活幾千歲不死，以及死後化為黃熊進入羽淵，申生、伯有之類的事情，左丘明所記載的也不少啊。這些都可以作為權衡，用粗略的來相信精微的道理。聽說過去有道之人，聽到佛法而歸心信服的，一定不止於像蒲城死士那樣效忠。這大概是因為他們所聽聞的佛法還不夠高深吧？您所聽聞的佛法很高深，現在仍然可以像豹子一樣改變自己。人是精神的生物，只要歸心信奉到極點，稍微接受一些教戒，即使很微薄，也足以產生感應。產生感應就會不斷提升，這難道不是擺脫輪迴，或者說不至於完全消滅的良策嗎？過去不滅的真實事例，就像佛所說的那樣，如果神識背離，心懷譭謗，自然會觸犯幽冥之司。怎麼知道今生所受的苦難，不是前世的緣故呢？輕易地用自己的見解來輕視尊神的教誨，恐怕會給自己帶來阻礙啊。
佛經上說，釋迦牟尼佛過去作為小乘比丘時，譭謗大乘佛法，尚且要為此備受地獄之苦，經歷無數劫數。更何況是完全不相信的人呢？又憑什麼斷定這部經一定是虛假的呢？您所詰問的前書中的話，是因為引用了琳道人的章句罷了。其中的意思已經大致表達清楚，不能再一一辯駁回答了。
【English Translation】 English version: It was almost impossible to quell the turmoil of the Three Guards (referring to the rebellion of Wu Geng and the uncles of King Zhou after his death). Fathers and sons suspected each other, and brothers killed each other. Of Confucius's seventy-two disciples, even those who had entered the inner chambers were few who reached the age of fifty. Yan Hui died young, Ran Boniu suffered from a terrible disease, Zilu was minced into meat, the Yu clan was exterminated, and Kuang Zhang and Chen Kang endured great suffering. How can all of this be described? Enduring hunger and hardship to promote Confucianism, wandering and drifting in various countries, what salvation could ultimately be achieved? Viewing these events through the lens of Buddhism, one can only feel sorrow. Is it not the accumulation of karmic conditions of all things in the world that caused this? If the doctrine being taught here is not profound and vast enough, if people could outwardly follow ritual and music, and inwardly cultivate non-birth, purifying their spirits in the realm of Nirvana, taking countless eons as the present moment, wouldn't that be truly propagating the Great Way? The principles that are not passed down to later generations cannot be known. I hope you will not judge based on superficial appearances and say that Zhou Gong and Confucius were not like this. People say that the Buddha speaks falsely, but the Classic of Mountains and Seas records many people who died and were reborn. In the Kunlun Mountains, in the wilderness of Guangdu, in the countries visited by the Yellow Emperor, the climate has no cold or heat, people eat phoenix eggs, drink sweet dew, rest under the shade of ganqi trees, and drink the water of the Vermilion Spring. People can live for thousands of years without dying, and after death, they transform into yellow bears and enter the Feather Abyss, like the stories of Shensheng and Boyou. Zuo Qiuming also recorded many such things. These can all be used as a measure, using the rough to believe in the refined. I have heard that in the past, those who had the Way, upon hearing the Buddha's teachings, would wholeheartedly believe and submit, certainly more than just being loyal like the dead soldiers of Pucheng. This is probably because the Dharma they heard was not profound enough? What you have heard is very profound, and even now you can still transform yourself like a leopard. Humans are spiritual beings, and as long as they wholeheartedly believe to the utmost, and slightly accept some precepts, even if they are very small, it is enough to create a response. If there is a response, it will continue to rise. Isn't this a good plan to escape reincarnation, or at least not be completely annihilated? The real events of non-annihilation in the past, as the Buddha said, if the spirit deviates and the mind is slanderous, it will naturally offend the underworld. How do you know that the suffering you are experiencing in this life is not due to the causes of a previous life? Lightly dismissing the teachings of the revered deities with your own views may bring obstacles to yourself.
The Buddhist scriptures say that when Shakyamuni Buddha was a Hinayana (small vehicle) bhikshu (monk) in the past, he slandered the Mahayana (great vehicle) Dharma, and even for that, he had to endure the suffering of hell for countless eons. How much more so for those who do not believe at all? And on what basis do you conclude that this scripture must be false? The words in the previous letter that you questioned were because they quoted the sentences of Lin Daoren. The meaning has already been roughly expressed, and I cannot argue and answer one by one.
。所制明佛論已。事事有通今付往。足下力為善尋。具告中否。老將死以此續其盡耳。此書至便倚索答。殊不容悉。宗炳白。
何重答宗
重告並省大論。置陣如項籍。既足以賊漢祖。況弱士乎。證譬堅明文辭淵富。誠欲廣其利釋施及凡民。深知君子之用心也。足下方欲影向以神其教。故宜緘默成人之美。但常謂外國之事或非中華所務。是以有前言耳。果今中外宜同。余則陋矣。敢謝不敏。雖然猶有所懷。夫明天地性者。不致惑于迂怪。識盛衰之逕者。不役心於理表。儻令雅論不因善權篤誨。皆由情發。豈非通人之蔽哉。未緣言對。聊以代面。何承天白。
弘明集卷第三 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第四
梁揚都建初寺釋僧祐撰何承天達性論顏光祿延之難
達性論
夫兩儀既位。帝王參之。宇中莫尊焉。天以陰陽分。地以剛柔用。人以仁義立。人非天地不生。天地非人不靈。三才同體相須而成者也。故能稟氣清和神明特達。情綜古今智周萬物。妙思窮幽賾製作侔造化。歸仁與能是為君長。撫養黎元助天宣德。日月淑清四靈來格。祥風協律玉燭揚暉。九穀芻豢陸產水育。酸堿百品備其膳羞。棟宇舟車銷金合土。絲纻玄黃供其器服。文以禮
【現代漢語翻譯】 現代漢語譯本：所作的《明佛論》已經完成。其中所論述的每一件事都貫通古今，現在交付給你，希望你能盡力仔細研究，並全面地告訴我你的看法。我年老將死，只能用這本書來延續我的心力了。這本書送到你那裡，就請你立刻回覆，務必不要拖延。宗炳敬上。
何承天回覆宗炳：
我詳細閱讀了你的大作。你擺開陣勢就像項羽一樣，既然足以對抗劉邦，更何況是我這樣的弱者呢？你引用的證據明確，文辭淵博豐富，確實是想廣泛地傳播佛法的利益，施予給所有百姓，我深深地瞭解你的用心。你想要藉助佛像來使你的教義更加神聖，所以應該保持沉默，成全別人的美意。但我常常認為外國的事情或許不適合中華的國情，所以之前才會有那些話。如果現在認為中外都應該一樣，那就是我見識淺陋了。我在此向你道歉。雖然如此，我還是有些想法。明白天地本性的人，不會被迂腐怪誕的說法所迷惑；瞭解事物盛衰規律的人，不會把心思放在表面的道理上。如果你的高論不是因為善巧方便的引導和懇切的教誨，而是完全由情感出發，那難道不是通達之人的侷限嗎？沒有機會當面交流，姑且用這封信來代替見面。何承天敬上。
《弘明集》卷第三
《弘明集》卷第四
梁揚都建初寺釋僧祐撰《何承天達性論》《顏光祿延之難》
《達性論》
天地兩儀確定之後，帝王參與其中，宇宙之中沒有比這更尊貴的了。天用陰陽來區分，地用剛柔來發揮作用，人以仁義立身。人沒有天地就不能生存，天地沒有人就沒有靈性。天、地、人三者同爲一體，相互依存而形成。因此，人能夠稟賦清和之氣，精神明敏，特別通達。情感貫穿古今，智慧周遍萬物。精妙的思考能夠窮盡幽深之處，製作的器物能夠與造化相媲美。歸於仁德和才能，這就是君王。安撫百姓，幫助上天宣揚德化。日月清明，四靈（青龍、白虎、朱雀、玄武）前來，吉祥的風協調音律，玉燭（傳說中的寶物，象徵太平）散發光輝。九穀和各種牲畜，陸地上的物產和水中的生物，酸甜苦辣各種食物，都用來充備君王的膳食。建造房屋，製造車船，熔化金屬，混合泥土，絲綢和麻布，黑色和黃色的顏料，都用來供給君王的器物和服裝。用禮樂來修飾文采。
【English Translation】 English version: The 'Ming Fo Lun' (Treatise on Clarifying Buddhism) that I composed is now complete. Everything discussed within it connects the past and present. I am now entrusting it to you, hoping you will exert your effort to carefully study it and fully inform me of your views. I am old and nearing death, and can only use this book to continue my efforts. Once this book reaches you, please reply immediately, without delay. Respectfully, Zong Bing.
He Chengtian's reply to Zong Bing:
I have read your great work in detail. You have arrayed your arguments like Xiang Yu (a famous general), who was able to contend with Liu Bang (the founder of the Han dynasty), let alone someone as weak as I am. The evidence you cite is clear, and the writing is erudite and rich. You truly wish to widely spread the benefits of Buddhism and bestow them upon all people. I deeply understand your intention. You wish to use Buddhist images to make your teachings more sacred, so you should remain silent and allow others to achieve their aims. However, I often believe that foreign matters may not be suitable for the customs of China, which is why I said those things before. If it is now believed that China and foreign countries should be the same, then I am ignorant. I apologize to you for this. Even so, I still have some thoughts. Those who understand the nature of heaven and earth will not be confused by absurd and strange claims; those who understand the path of rise and decline will not focus their minds on superficial principles. If your noble arguments are not due to skillful means of guidance and earnest teachings, but are entirely based on emotions, then isn't that a limitation of a wise person? I do not have the opportunity to communicate in person, so I will use this letter to take its place. Respectfully, He Chengtian.
Hongming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 3
Hongming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 4
Composed by Shi Sengyou of Jianchu Temple in Yangdu, Liang Dynasty: 'He Chengtian's Treatise on Understanding Nature,' 'Yan Guanglu Yan Zhi's Difficulties'
'Treatise on Understanding Nature'
After the two principles (兩儀 liangyi, yin and yang) of heaven and earth were established, emperors participated in them, and there is nothing more noble in the universe. Heaven is distinguished by yin and yang, earth is used by strength and gentleness, and people are established by benevolence and righteousness. People cannot live without heaven and earth, and heaven and earth have no spirituality without people. Heaven, earth, and people are one body, interdependent and formed together. Therefore, people can receive the clear and harmonious qi (氣, life force), and their spirits are bright and particularly enlightened. Emotions run through the past and present, and wisdom pervades all things. Subtle thoughts can exhaust the depths, and the creations can be comparable to nature. Returning to benevolence and ability, this is the ruler. Nurturing the people and helping heaven to proclaim virtue. The sun and moon are clear, and the four spirits (四靈 siling, Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) come, the auspicious wind harmonizes the music, and the jade candle (玉燭 yuzhu, a legendary treasure, symbolizing peace) emits light. The nine grains and various livestock, the products of the land and the creatures of the water, sour, sweet, bitter, and spicy foods, are all used to fill the ruler's meals. Building houses, making boats and vehicles, melting metal, mixing soil, silk and linen, black and yellow colors, are all used to supply the ruler's utensils and clothing. Adorning culture with rites and music.
度娛以八音。庇物殖生罔不備設。夫民用儉則易足。易足則力有餘。力有餘則志情泰。樂治之心於是生焉。事簡則不擾。不擾則神明靈。神明靈則謀慮審。濟治之務於是成焉。故天地以儉素訓民。乾坤以易簡示人。所以訓示慇勤若此之篤也。安得與夫飛沈蠉蠕併爲眾生哉。若夫眾生者。取之有時用之有道。行火俟風暴。畋漁候豺獺。所以順天時也。大夫不麛卵。庶人不數罟。行葦作歌宵魚垂化。所以愛人用也。庖廚不邇五犯是翼。殷后改祝孔釣不網。所以明仁道也。至於生必有死形弊神散。猶春榮秋落四時代換。奚有于更受形哉。詩云。愷悌君子。求福不回。言弘道之在己也。三后在天。言精靈之升遐也。若乃內懷嗜慾外憚權教。慮深方生施而望報。在昔先師未之或言。余固不敏。罔知請事焉矣。
釋何衡陽達性論
顏延之
前得所論。深見弘慮。崇致人道黜遠生類。物有明徴事不愆義。維情輔教。足使異門掃軌。況在蘄同豈忘所附。徒恐琴瑟專一更失闡諧。故略廣數條取盡后報。足下云。同體二儀共成三才者。是必合德之稱。非遭人之目。然總庶類同號眾生。亦含識之名。豈上哲之謚。然則議三才者無取于氓隸。言眾生者亦何濫于聖智。雖情在序別自不患亂倫。若能兩藉方教俱舉。達義節彼離文
【現代漢語翻譯】 現代漢語譯本 用八音之樂來娛樂，庇護萬物，使其生長，沒有不完備周到的。百姓如果生活節儉就容易滿足，容易滿足則精力有餘。精力有餘則心志安泰，快樂治理的心情於是產生。政事簡省則不擾民，不擾民則精神清明靈敏。精神清明靈敏則謀慮周全，治理的事務於是成功。所以天地用節儉樸素來教導百姓，乾坤用簡易來昭示人們。用如此懇切的態度來訓導昭示，怎麼能和那些飛翔、沉潛、蠕動的生物並列為眾生呢？至於對待眾生，取用它們有時節，使用它們有法則。點燃火把等待風暴，打獵捕魚觀察豺和水獺的習性，這是順應天時。大夫不取幼小的鳥獸卵，百姓不下密網。用蘆葦編織的樂器演奏歌曲，夜晚的魚也受到感化。這是愛護百姓。廚房不靠近五種禁忌的動物，這是謹慎。殷朝的後代改變祭祀的祝辭，孔子釣魚不用網，這是表明仁道。至於生命必然有死亡，形體衰敗，精神消散，就像春天的花朵繁榮，秋天的樹葉凋落，四季更替。哪裡會有再次受生的說法呢？《詩經》說：『和樂平易的君子，追求幸福不邪僻。』是說弘揚道義在於自身。《三后》昇天，是說他們的精神昇華到天上。如果內心懷有嗜慾，外在又畏懼權勢教化，考慮深遠才產生施捨而希望得到回報，過去先師沒有說過這些。我實在是不聰明，不知道該怎麼說了。
釋何衡陽達性論 顏延之 先前收到您的論述，深刻地看到了您的弘大思考。您推崇人道，排斥遠離生物種類，事物有明確的證據，事情不違背道義。用情感來輔助教化，足以使不同的學派掃清道路。更何況我們志同道合，怎麼會忘記依附呢？只是擔心琴瑟聲音過於單一，反而失去了和諧。所以略微擴充套件幾條，希望能窮盡您所說的后報。您說：『同體二儀，共同成就三才』，這一定是符合德行的稱讚，不是普通人能達到的。然而總稱各類生物為眾生，也是包含意識的名稱，難道是用來稱讚聖人的嗎？既然如此，那麼議論三才的人，不應該包括平民百姓。談論眾生的人，也不應該濫用於聖人和智者。雖然情感在於區分差別，但自身並不擔心混淆。如果能兩者兼顧，方術和教化一起推行，通達義理，刪減那些離題的文字。
【English Translation】 English version To entertain with the eight kinds of musical instruments, to shelter all things and foster their growth, nothing is not fully provided. If the people are frugal, they are easily satisfied; if they are easily satisfied, they have surplus energy. If they have surplus energy, their minds are at peace, and the desire to govern well arises. If affairs are simple, there is no disturbance; if there is no disturbance, the spirit is clear and intelligent. If the spirit is clear and intelligent, the plans are well-considered, and the tasks of governance are accomplished. Therefore, Heaven and Earth teach the people with frugality and simplicity, and Qian (Heaven) and Kun (Earth) show people ease and simplicity. The instruction and demonstration are so earnest and sincere, how can they be equated with those flying, sinking, and wriggling creatures as 'sentient beings'? As for sentient beings, taking from them has its seasons, and using them has its principles. Lighting torches to wait for storms, hunting and fishing observing the habits of jackals and otters, this is to follow the seasons of Heaven. High officials do not take young birds and eggs, and commoners do not use dense nets. Playing songs made of reeds, and even the fish at night are transformed. This is to love and care for the people. The kitchen does not approach the five forbidden animals, this is caution. The descendants of the Yin dynasty changed the sacrificial prayers, and Confucius fished without nets, this is to demonstrate benevolence. As for life, there must be death, the form decays, and the spirit scatters, just like the flowers of spring flourish and the leaves of autumn fall, the four seasons change. Where is there any further rebirth? The Book of Poetry says, 'The kind and gentle prince seeks happiness without turning away.' It means that promoting the Way lies within oneself. The Three Sovereigns are in Heaven, meaning their spirits have ascended to the heavens. If one harbors desires inwardly and fears the teachings of authority outwardly, and only gives with the expectation of reward, the former teachers never spoke of these things. I am truly not clever and do not know what to say.
Explanation of He Hengyang's Discourse on Understanding Nature Yan Yanzhi I received your previous discourse and deeply appreciate your profound thoughts. You extol humaneness and reject the separation from living beings. Matters have clear evidence, and affairs do not violate righteousness. Using emotions to assist teachings is enough to clear the path for different schools of thought. Moreover, we share the same aspirations, how could we forget our attachment? I only fear that the sound of the zither and se may be too singular, and thus lose harmony. Therefore, I have slightly expanded on a few points, hoping to exhaust what you call 'subsequent rewards.' You said, 'The two forms of the same body together achieve the three talents,' this must be a praise that accords with virtue, not something that ordinary people can achieve. However, collectively calling all kinds of creatures 'sentient beings' is also a name that includes consciousness, is it meant to praise sages? If so, then those who discuss the three talents should not include commoners. Those who talk about sentient beings should not be used indiscriminately for sages and wise men. Although emotions lie in distinguishing differences, one does not worry about confusion. If one can take both into account, and promote both methods and teachings, understand the principles, and cut out those irrelevant words.
采此。共實則可使倍宮自和析符複合。何詎怏怏執呂以毀律。且大德曰生有萬之所同同於所萬。豈得生之可異。不異之生宜其為眾。但眾品之中愚慧群差。人則役物以為養。物則見役以養人。雖始或因順終至裁殘。庶端萌起情嗜不禁。生害繁慘天理郁滅。皇聖哀其若此而不能頓奪所滯。故設候物之教。謹順時之經。將以開仁育識反漸息泰耳。與道為心者。或不劑此而止。又知大制生死同之榮落。類諸區有誠亦宜然。然神理存沒儻異於枯荄變謝。就同草木便當煙盡。而復云三后升遐精靈在天。若精靈必在。果異於草木。則受形之論。無乃更資來說。將由三后粹善報在生天耶。欲毀後生反立升遐。當毀更立。固知非力所除。若徒有精靈。尚無體狀。未知在天當何憑以立。吾怯于庭斷。故務求依放。而進退思索未獲所安。凡氣數之內無不感對。施報之道必然之符。言其必符何猜有望。故遺惠者無要。存功者有期。期存未善去惠。乃至人有賢否則意有公私。不可見物或期報因謂樹德皆要且經世恒談貴施者勿憶士子服義猶惠而不有。況在聞道要。更不得虛心而動必懷嗜事盡憚權耶。曾不能引之上濟每驅之下淪。雖深誚挍責。亦已厚言不伐。足下嬰城素堅難為飛書。而吾自居憂患情理無托。近辱褒告。欲其布意裁往釋。慮不或值。
【現代漢語翻譯】 現代漢語譯本： 採用這種觀點。共同的實質可以使倍增宮室，自我調和分析符號，複合事物。為什麼一定要怏怏不樂地抓住呂律來詆譭其他樂律呢？況且大德說，生命具有萬物所共同的本質，萬物也共同具有這種本質。難道生命可以有所不同嗎？沒有差異的生命才應該成為大眾的歸宿。只是在眾多品類之中，愚笨和聰慧存在著巨大的差異。人役使萬物來供養自己，萬物則被役使來供養人。雖然開始或許是順應自然，最終卻導致了殘害。各種端倪萌生，情感嗜好無法禁止。殘害生命的慘劇頻繁發生，天理被壓抑而泯滅。皇聖哀憐這種情況，卻不能立刻剝奪人們的執迷。所以設立了傚法萬物的教誨，謹慎地遵循時令的規律，將以此來開啟仁愛，培育見識，逐漸地停止殘害，達到太平。與道合一的人，或許不會用這些方法來停止殘害。又知道偉大的造化使生死如同花開花落一樣，類似於區域性的存在，確實也應該是這樣。然而神理的存亡或許不同於枯萎的草木的凋謝。如果和草木一樣，就應該像煙一樣消散殆盡。但又說三位先王去世后，精靈在天上。如果精靈一定存在，確實不同於草木，那麼關於受形的討論，恐怕更需要藉助這種說法。將是因為三位先王純粹善良，所以報應在生天嗎？想要否定後世，反而樹立升天的說法。想要否定又樹立，本來就知道不是力量所能消除的。如果僅僅有精靈，還沒有形體，不知道在天上依靠什麼立足。我害怕在朝廷上妄下判斷，所以務求依據和傚法，但反覆思考卻沒有找到合適的答案。凡是在氣數之內的事物沒有不感應的，施與和報應的道理必然相符。說它必然相符，為什麼還要懷疑期望呢？所以給予恩惠的人不要期望回報，建立功業的人要有長遠的打算。有長遠的打算不如去除恩惠。甚至人有賢能和不賢能，思想有公正和私心。不能因為看見事物或許有報應，就說樹立德行都要期望回報。況且世俗常談都認為施捨的人不要記在心上，讀書人服從道義就像給予恩惠而不據爲己有一樣。何況是在聞道這件事上，更不能不虛心而動，一定要懷著嗜好，做事都害怕承擔責任嗎？曾經不能引導向上，總是驅趕向下沉淪。即使是深刻的責備，也已經是厚道的不誇耀自己了。足下像堅固的城池一樣難以用書信攻破，而我身處憂患之中，情感和道理無處寄託。近日承蒙您的褒獎，想要把我的意思陳述出來，裁決以往的疑慮，恐怕不能如願。
【English Translation】 English version: Adopting this view, the common substance can enable the multiplication of palaces, self-harmonize and analyze symbols, and compound things. Why must one be discontentedly clinging to the Lü (a musical scale) to denigrate other musical scales? Moreover, the Great Virtue says that life possesses the essence common to all things, and all things commonly possess this essence. Can life be different? Undifferentiated life should be the destination of the masses. However, among the many categories, there are vast differences between foolishness and wisdom. Humans employ things to nourish themselves, while things are employed to nourish humans. Although it may begin by conforming to nature, it eventually leads to destruction. Various signs emerge, and emotional desires cannot be restrained. The tragedies of harming life occur frequently, and the principles of nature are suppressed and extinguished. The Imperial Sage grieves over this situation but cannot immediately deprive people of their attachments. Therefore, he established the teachings of emulating things, carefully following the laws of the seasons, intending to initiate benevolence, cultivate knowledge, gradually stop harm, and achieve peace. Those who are in harmony with the Dao may not use these methods to stop harm. Furthermore, knowing that the great creation makes life and death like the blooming and falling of flowers, similar to regional existence, it should indeed be so. However, the existence or non-existence of spiritual principles may differ from the withering of withered grass and trees. If it is the same as grass and trees, it should dissipate like smoke. But it is also said that after the three former kings passed away, their spirits are in heaven. If the spirits certainly exist and are indeed different from grass and trees, then the discussion about receiving form may need to rely on this statement. Is it because the three former kings were purely virtuous, so their reward is to be born in heaven? Wanting to deny the afterlife, but instead establishing the idea of ascending to heaven. Wanting to deny and then establish, one knows that it cannot be eliminated by force. If there are only spirits without physical form, it is unknown what they rely on to stand in heaven. I am afraid to make judgments in court, so I strive to find a basis and emulate, but after repeated consideration, I have not found a suitable answer. Everything within the realm of destiny responds, and the principle of giving and receiving rewards must be consistent. Saying that it must be consistent, why doubt expectations? Therefore, those who give favors should not expect rewards, and those who establish merit should have long-term plans. Having long-term plans is not as good as removing favors. Even people have virtue and lack of virtue, and thoughts have fairness and selfishness. One cannot say that establishing virtue must expect rewards because one sees that things may have rewards. Moreover, common sayings in the world believe that those who give should not remember it, and scholars who obey righteousness are like giving favors without claiming ownership. How much more so in the matter of hearing the Dao, one must not act without humility, but must have desires and fear responsibility in everything? Having never been able to guide upwards, always driving downwards into decline. Even with deep reproaches, it is already generous not to boast of oneself. Your position is like a solid city, difficult to break through with letters, and I am in distress, with no place to entrust my emotions and reasons. Recently, I received your praise, wanting to express my intentions and resolve past doubts, but I am afraid it will not be possible.
顏延之白。
答顏永嘉
敬覽芳訊研復淵旨。區別三才步驗精粹。宣演道心褒賞施士。貫綜幽明推誠及物。行之於己則美。敷之於教則弘。殆無所間。退尋嘉誨之來。將欲令參觀斗極復迷反逕思。或昧然未全曉洽。故復重申本懷。足下所謂共成三才者。是必合德之稱。上哲之人。亦何為其然。夫立人之道取諸仁義。惻隱為仁者之表。恥惡為義心之端。牛山之木剪性于䥸斧。恬漠之想汩慮于利害。誠直滋其萌㜸援其善心。遂乃存而不算得無過與。又云。議三才者無取于氓隸。言眾生者亦何濫于聖智。既已聞命。猶未知二涂。當以何為判。將伊顏下麗寧僑札上附。企望不倦。以祛未了。必令兩藉俱舉宮和符合。豈不盡善。又曰。大德曰。生有萬之所同同於所萬。豈得生之可異。非謂不然。人生雖均被大德。不可謂之眾生。譬聖人雖同稟五常。不可謂之眾人。奚取于不異之生必宜為眾哉。來告云。人則役物以為養。物則見役以養人。大判如此。便是顧同鄙議。至於情嗜不禁害生慘物。所謂甚者泰者。聖人固已去之。又云。以道為心者。或不劑此而止。請問不止者。將自己不殺耶。令受教咸同耶。若自己不殺取足市𢌅。故是遠庖廚。意必欲推之於編戶。吾見雅論之不可立矣。又云。若同草木便當煙盡。精靈在天將
【現代漢語翻譯】 顏延之（Yanzhizhi，人名）稟告。
回覆顏永嘉（Yongjia，人名）
恭敬地拜讀了您的來信，深入研究了其中蘊含的深刻道理。您對天、地、人三才的區分，以及對事物精微之處的考察，都非常精闢。您宣揚道心，褒獎樂善好施的人，貫通幽明，推己及人，這些行為如果用在自身修養上，就能成就美德；如果用來教化世人，就能弘揚大道，幾乎沒有什麼可以指摘的地方。我反覆思索您來信的用意，是想讓我參照北斗星來糾正迷途，反思錯誤的路徑嗎？或許我理解得不夠透徹，所以再次陳述我的想法。您所說的『共成三才』，一定是符合道德的稱讚。那麼，對於那些具有高尚智慧的人來說，又該如何理解呢？
建立人的道德，要從仁義入手。同情心是仁的表現，羞恥心是義的開端。牛山上的樹木，因為斧頭的砍伐而改變了天性；恬淡的心境，因為利益的誘惑而擾亂了思緒。如果誠實正直能夠滋養萌芽，幫助人們培養善良的心，最終能夠儲存善念而不加以算計，這難道不是太過分了嗎？您又說，討論三才的人，不應該包括普通百姓；談論眾生的人，也不應該包括聖賢。我已經聽取了您的教誨，但仍然不明白這兩種途徑，應該如何判斷？是將伊尹（Yiyin，人名）、顏回（Yan Hui，人名）這些人放在下面，與甯戚（Ningqi，人名）、子札（Zizha，人名）這些人並列，還是將他們放在上面？我孜孜不倦地期望著，以消除心中的疑惑。一定要使這兩種觀點都得到闡述，使宮調和樂，彼此符合，豈不是盡善盡美？
您還說，大德認為，生命具有萬物所共同的特性，萬物也共同具有這種特性，難道生命之間會有差異嗎？我並非不同意這種說法。人生雖然同樣被賦予了大德，但不能因此就稱之為眾生。譬如聖人雖然同樣稟賦了五常，但不能因此就稱之為眾人。為什麼一定要從不異的生命中，得出眾生的概念呢？來信中說，人役使萬物來供養自己，萬物被役使來供養人，這樣的判斷大致如此。這便是顧及相同之處而輕視差異的看法。至於人們因為情感慾望而無法禁止的殺生害物行為，那些所謂過分的、泰然處之的行為，聖人早就已經摒棄了。
您又說，以道為心的人，或許不會完全停止這種行為。請問不止的人，是將自己不殺生呢，還是讓接受教誨的人都一樣呢？如果自己不殺生，卻從市場上購買肉食，這就像孟子所說的『遠庖廚』。如果一定要將這種做法推廣到所有百姓，我認為您的高論是無法成立的。您又說，如果像草木一樣，最終都會化為灰燼，那麼精靈就會升入天空，將
【English Translation】 Yan Yanzhi (name) reports.
Reply to Yan Yongjia (name)
I have respectfully read your letter and deeply studied the profound principles it contains. Your distinction of the three powers of Heaven, Earth, and Humanity, and your examination of the subtleties of things, are both very insightful. You proclaim the mind of the Dao, praise those who are generous and charitable, connect the hidden and the manifest, and extend sincerity to all things. If these actions are applied to one's own self-cultivation, they can achieve virtue; if they are used to teach the world, they can promote the Great Dao, and there is almost nothing to criticize. I have repeatedly pondered the intention of your letter, is it to have me refer to the Big Dipper to correct my straying and reflect on the wrong path? Perhaps I do not understand it thoroughly enough, so I will restate my thoughts. What you call 'jointly achieving the three powers' must be a praise that conforms to morality. Then, how should we understand it for those with noble wisdom?
To establish human morality, one must start with benevolence and righteousness. Compassion is the manifestation of benevolence, and shame is the beginning of the mind of righteousness. The trees on Niu Mountain had their nature changed by the axe; the tranquil state of mind was disturbed by the temptation of profit. If honesty and integrity can nourish the sprouts and help people cultivate a kind heart, and ultimately be able to preserve good thoughts without calculating, isn't this too much? You also said that those who discuss the three powers should not include ordinary people; those who talk about sentient beings should not include sages. I have heard your teachings, but I still do not understand how these two paths should be judged? Is it to place Yi Yin (name), Yan Hui (name) and others below, alongside Ning Qi (name), Zi Zha (name) and others, or to place them above? I eagerly hope to eliminate the doubts in my heart. It is necessary to have both views articulated, so that the musical notes are harmonious and in accordance with each other, wouldn't that be perfect?
You also said that Great Virtue believes that life has the common characteristics of all things, and all things also have this common characteristic, so can there be differences between lives? I do not disagree with this statement. Although human life is equally endowed with Great Virtue, it cannot be called sentient beings because of this. For example, although sages are equally endowed with the Five Constants, they cannot be called ordinary people because of this. Why must the concept of sentient beings be derived from non-differentiated life? The letter says that people employ all things to nourish themselves, and all things are employed to nourish people, such a judgment is roughly the case. This is to consider the similarities and despise the differences. As for the killing and harming of creatures that people cannot prohibit because of emotional desires, those so-called excessive and indifferent behaviors have long been abandoned by the sages.
You also said that those who take the Dao as their heart may not completely stop this behavior. May I ask those who do not stop, will they not kill themselves, or will they make everyone who receives the teachings the same? If one does not kill oneself, but buys meat from the market, this is like Mencius's 'stay away from the kitchen'. If you must promote this practice to all the people, I think your high opinion cannot be established. You also said that if like grass and trees, they will eventually turn to ashes, then the spirits will ascend to the sky, will
何憑以立。夫神魄忽恍遊魂為變。發揚悽愴。亦於何否之。仲由屈于知死。賜也失於所問。不更受形。前論之所明言所憑之方。請附夫子之對。及施報之道必然之符。當謂于氏高門。俟積善之慶。博陽不伐。膺公侯之祚。何關於後身乎。又云。經世恒談施者勿憶士子服義惠而不有。誠哉斯言。微暢設報以要惠說徒之所先。悅報而為惠。舉世之常務。疑經受累劫之罪。勤施獲積倍之報。不似吾黨之為道者。是以怏怏耳。知欲引之上濟。亦甚所不惜。但丈夫處實者。頗陋前識之華。故不為也。若乃施非周急惠存功舉揆諸高明亦有恥乎。此吾率其恒心久而不化。內慚璩子未暇有所謂也。何承天白。
重釋何衡陽
薄從歲事躬斂山田。田家節隙野老為儔。言止谷稼務盡耕牧。談年計耦無聞達義。重獲微辯得用昭慰。啟告精至愈慚固結。今復忘書往懷。以輸未述。夫藉意探理。不若析之聖文三才之論。故當本諸三畫。三畫既陳中稱君德。所以神致太上崇一元首。故前謂自非體合天地無以允應。斯弘研其清慮。未肯存同。猶以恐相容罔棄廣載不遺。篤物之志誠為優贍。恐理位雜越疑陽遂眾。若惻隱所發窮博愛之量。恥惡所加盡祐直之正。則上仁上義。吾無間然。但情之者寡。利之者眾。豫有其分。未臻其極者不得以配
【現代漢語翻譯】 現代漢語譯本 憑什麼立論呢？神魄恍惚不定，遊魂變化無常，這些淒涼悲愴的變化又歸於何處呢？仲由（子路，孔子的學生）困惑于對死亡的理解，端木賜（子貢，孔子的學生）則迷失於所問的問題。不再承受形體變化，這是之前的論述中明確說明的所依據的方向。請允許我附上夫子（孔子）的回答，以及施與回報的必然規律。如果說于氏高門是因為積累善行而得到的福慶，博陽（指有德之人）不自我誇耀，而應得公侯的爵位，這與後世的命運有什麼關係呢？又說，『經世恒談，施捨的人不要記在心上，讀書人服從道義，給予恩惠而不自以為有。』這話確實很有道理。稍微闡明一下，設定回報是爲了迎合那些先用恩惠引誘信徒的人。爲了得到回報而施捨恩惠，這是世人普遍的做法。懷疑經典會遭受累世的罪過，勤奮施捨會獲得累積的加倍回報，這不像我們這些修道之人所為。因此感到怏怏不樂。知道您想引導我向上提升，我也非常願意。但是，務實的丈夫，頗為鄙視之前的虛華之識，所以不去做。如果施捨是爲了救濟急難，給予恩惠是爲了建立功業，用高明的標準來衡量，也會感到羞恥吧。這是我一直以來的想法，很久都沒有改變，內心慚愧，還沒有來得及對璩子（何承天的朋友）說什麼。何承天稟告。
重釋何衡陽（何承天）
我稍微參與一些農事，親自收割田里的莊稼。在農閑時節，與鄉野老者為伴。談論的都是穀物收成，致力於耕種和畜牧。談論年景和農具，沒有聽說過通達事理。重新獲得一些辯論的機會，得以用來表達慰問。啟稟的內容非常精到，我更加慚愧自己的固執。現在又忘記了之前的書信內容，想把沒有說完的話都說出來。憑藉自己的想法來探究道理，不如分析聖人的文章。關於天、地、人三才的理論，應當以伏羲的八卦為根本。八卦陳列出來，中間一畫像征君王的德行。所以，精神境界達到最高境界，崇尚統一的本源。因此之前說，如果不是自身與天地相合，就無法真正地順應天道。您弘揚並研究這些清明的思慮，不肯茍同。還是擔心兼容幷包會遺漏，廣泛承載會丟棄。您篤實的愛物之心，確實非常優越周全。擔心道理和地位混雜錯亂，懷疑陽氣過於旺盛。如果惻隱之心所引發的，窮盡博愛的度量；厭惡邪惡所施加的，盡力匡扶正直的正義。那麼，這就是最高的仁義，我沒有什麼疑問。但是，動情的人少，逐利的人多。事先已經有了自己的打算，沒有達到極致的人，不能與天道相配。
【English Translation】 English version Upon what does one establish oneself? The spirit and soul are suddenly distracted, and the wandering soul undergoes transformations. These sorrowful and desolate expressions, where do they ultimately belong? Zhong You (Zi Lu, a student of Confucius) was perplexed by the understanding of death, and Duanmu Ci (Zi Gong, a student of Confucius) lost his way in the questions he asked. No longer to receive a physical form – this is the direction upon which the previous discourse clearly elaborated. Please allow me to append the Master's (Confucius') response, as well as the inevitable law of giving and receiving. If it is said that the high-ranking Yu family owes its fortune to accumulated good deeds, and Bo Yang (referring to a virtuous person) does not boast of himself but deserves the rank of duke or marquis, what does this have to do with the fate of future generations? Furthermore, it is said, 'In worldly conversations, those who give should not remember it, and scholars should adhere to righteousness, bestowing favor without claiming ownership.' These words are indeed very reasonable. To elaborate slightly, setting up rewards is to cater to those who first use favors to entice believers. To bestow favors in order to receive rewards is a common practice in the world. Doubting the scriptures will incur sins for generations, and diligent giving will reap accumulated manifold rewards, which is not what we who practice the Way do. Therefore, I feel discontented. Knowing that you want to guide me upwards, I am also very willing. However, a practical man rather despises the previous superficial knowledge, so he does not do it. If giving is to relieve urgent needs, and bestowing favor is to establish merit, measured by high standards, one would also feel ashamed, wouldn't one? This has been my consistent thought, and it has not changed for a long time. I am ashamed in my heart and have not had time to say anything to Qu Zi (He Chengtian's friend). He Chengtian reports.
Re-explaining He Hengyang (He Chengtian)
I slightly participate in some agricultural affairs, personally harvesting the crops in the fields. During the slack season, I associate with the old men of the countryside. We talk only about grain harvests, and devote ourselves to farming and animal husbandry. We discuss the year's prospects and farm tools, and I have not heard of understanding the principles of things. I have regained some opportunities for debate, which can be used to express condolences. The content of the report is very precise, and I am even more ashamed of my stubbornness. Now I have forgotten the contents of the previous letter again, and I want to express all the things that I have not finished saying. To explore the principles by relying on one's own ideas is not as good as analyzing the writings of the sages. Regarding the theory of the three powers of Heaven, Earth, and Man, it should be based on the Eight Trigrams of Fuxi. When the Eight Trigrams are displayed, the middle line symbolizes the virtue of the ruler. Therefore, the spiritual realm reaches the highest level, and one reveres the unified origin. Therefore, I said before that if one's self is not in harmony with Heaven and Earth, one cannot truly comply with the Way of Heaven. You promote and study these clear thoughts, and you are unwilling to agree with them indiscriminately. You are still worried that all-encompassing inclusion will lead to omissions, and that broad acceptance will lead to abandonment. Your sincere heart of cherishing things is indeed very superior and comprehensive. You are worried that principles and positions will be mixed up and confused, and you suspect that the yang energy is too strong. If it is the compassion that is triggered, exhausting the measure of universal love; if it is the hatred of evil that is imposed, doing one's best to support the righteousness of uprightness. Then, this is the highest benevolence and righteousness, and I have no doubts. However, there are few who are moved by emotion, and many who pursue profit. Those who have already made their own plans beforehand, and those who have not reached the extreme, cannot be matched with the Way of Heaven.
擬二儀耳。今方使極者為師。不極者為資。扶其敬讓去其忮爭。令䥸斧鑄刃利害寢端。驅百代之民出信厚之涂。則何萌不滋何善不援。而誣以不算未值其意。三才等列。不得取偏才之器。眾生為號。不可濫無生之人。故此去氓隸彼甄聖智。兩藉俱舉旨在於斯。若僑札未能道一。皇王豈獲上附。伊顏猶共賴氣化宜乎下麗。二涂之判易於賾指。又知以人生雖均被大德。不可謂之眾生。譬聖人雖同稟五常。不可謂之眾人。夫不可謂之眾人。以茂人者神明也。今已均被同眾。復何諱眾同。故當殊其特靈。不應異其得生。徒忌眾名未虧眾實。得無似蜀梁逃畏卒不能避。所謂役物為養見役養人者。欲言愚慧相傾惛算相制。事由智出非出天理。是以始矜萌起終哀郁滅。豈與足下芻豢百品共其指歸。凡動而善流下民之性。化而裁之上聖之功。謹為垣防猶患逾溢。況乃罔不備設以充侈志。方開所泰何議去甚。故知慘物之談不得與薄夫同憂樂。殺意偏好生情博。所云與道為心者。博乎生情將使排虛率遂跖實。莫夭利澤通天而不為惠。庸適恩止麛卵事法豺獺耶。推此往也。非唯自己不復委咎市𢌅乎庖廚。且市庖之外非無御養。神農所書。中散所述。公理美其事仲彥精其業。是亦古有其傳。今聞其人。何必以刲刳為稟和之性。爓𤅢為翼善之具哉
。若以編戶難齊憂鄙論未立是見。二叔不咸慮周德先亡。儻能申以遠圖要之長世。則日計可滿歲功可期。精靈草木果已區別。遊魂之答。亦精靈之說。若雖有無形天下寧有無形之有。顧此惟疑宜見正定。仲尼不答有無未辯。足下既辯其有。豈得同不辯之答。雖子嗜學。懼未獲所附。或是曉晦涂隔隱著事懸。遂令明月廢照世。智限心知謂必符之。言體之極于罔講求。反意如非相盡。或世人守璞受讓玉市將譯胥牽俗還說國情茍未照盡。請復其具申近釋。報施首稱氣數者以為物無妄。然各以類感。感類之中人心為大。心術之動隸歷所不能得及其積致於可勝原而當斷取世見據為高證。莊周云。莽鹵滅裂報亦如之。孫卿曰。報應之勢各以類至後身著戒可不敬與慈護之人深見此數。故正言其本非邀其末。長美遏惡反民大順。濟有生之類。入無死之地。令慶周兆物尊冠百神。安宜祚極子胤福限卿相而已。常善以救善亦從之勢。猶影表不慮自來何言乎。要惠悅報疑罪勒施。似由近驗吝情遠猜德教。故方罰矜功而濫咎忘賢遺存異義。公私殊意已備前白。差不重云想處實陋華者。復見其居厚去薄耳。若施非周急惠而期譽。乃如之人誠道之蠹。惟子之恥丘亦恥之。
重答顏永嘉
吾少信管見。老而彌篤。既言之。難云。將堙腐方
【現代漢語翻譯】 現代漢語譯本：如果因為戶籍難以統計，就憂慮鄙陋的議論不能成立，這是沒有見識的看法。如果因為二叔（指周公旦和召公奭）不和睦，就擔心周朝的德行會先滅亡，這是考慮不夠周全。如果能夠用長遠的計劃來加以闡明，抓住長治久安的根本，那麼每天的努力就可以積滿，每年的功業就可以期望完成。精靈和草木果實已經區別開來，遊魂的回答，也是關於精靈的說法。如果說雖然有無形的東西，天下難道會有無形的有嗎？考慮到這一點，應該消除疑慮，見到真正的定力。仲尼（孔子）不回答關於有無的問題，是因為還沒有辨明。您既然已經辨明了它的存在，怎麼能和不辨明的回答相同呢？雖然您喜歡學習，但我擔心您還沒有找到可以依附的真理。或許是因為黎明和黑夜的道路阻隔，隱秘和顯露的事情懸殊，於是讓明月失去了照亮世界的光芒，智慧被侷限在心知，認為一定符合實際。言語的本體到了極點就是虛無，講求反而會背離本意，好像並非完全窮盡。或許世人堅守未雕琢的璞玉，接受謙讓，玉器市場將要翻譯，胥吏牽連世俗，還說國家的情況，如果還沒有完全照亮，請再次詳細陳述，進一步解釋。報答施捨首先稱道氣數的人，認為萬物沒有虛妄。然而各自以類別相感應，感應的類別中心靈最為重要。心術的動搖，隸屬於歷數所不能達到的地方，及其積累導致可以勝過原來的，應當果斷地採取世俗的見解作為最高的證據。《莊子》說：『粗魯滅裂，報應也是這樣。』孫卿（荀子）說：『報應的趨勢，各自以類別到來。』後世的人應該以此為戒，難道可以不敬畏嗎？慈愛保護他人的人，深刻地看到這個氣數。所以端正言論的根本，不是爲了求取末節。增長美德，遏制邪惡，是人民最大的順從。救濟有生命的物類，進入沒有死亡的境地，使慶典遍及萬物，尊崇超過百神。安寧適宜，福祚達到極點，子孫的福祿沒有限制，卿相的地位而已。經常用善來救助善，也是順應形勢。好像影子和標桿，不用考慮自己就會到來，還說什麼呢？要惠悅報答，懷疑罪過，勉強施捨，好像從近處驗證，吝惜情感，從遠處猜測德教。所以放縱懲罰，矜持功勞，而濫用罪責，忘記賢能，遺留存在不同的意義。公和私的意圖不同，已經詳細地陳述在前面了。差別不大，重云想像之處，實際簡陋華麗的人，又看到他們居於厚道，去除輕薄。如果施捨不是賙濟急難，而是期望得到讚譽，那麼這樣的人真是道德的蛀蟲。這是您的恥辱，也是我的恥辱。 重答顏永嘉：我年輕時相信自己片面的見解，年老時更加固執。既然已經說出口了，就難以改變，將要堵塞腐朽的地方。
【English Translation】 English version: If one worries that a humble argument cannot be established because the population is difficult to enumerate, that is a sign of lacking insight. If one fears that the virtue of the Zhou dynasty will perish because the two uncles (referring to the Duke of Zhou and the Duke of Shao) are not in harmony, that is insufficient consideration. If one can elaborate with a long-term plan, grasping the root of long-term stability, then daily efforts can accumulate, and annual achievements can be expected. Spirits and plants and fruits have already been distinguished, and the answers of wandering souls are also about spirits. If one says that although there are formless things, how can there be formless existence in the world? Considering this, one should eliminate doubts and see true samadhi (定力). Zhongni (Confucius) did not answer the question of existence or non-existence because he had not yet clarified it. Since you have already clarified its existence, how can it be the same as not clarifying the answer? Although you love to learn, I fear that you have not yet found the truth to rely on. Perhaps it is because the paths of dawn and dusk are separated, and the differences between the hidden and the manifest are vast, thus causing the bright moon to lose its light to illuminate the world. Wisdom is limited to what the mind knows, thinking it must conform to reality. The essence of words reaches the extreme of nothingness, and seeking it will go against the original intention, as if not fully exhausted. Perhaps people in the world hold on to uncarved jade, accept humility, the jade market is about to translate, the clerks involve secular customs, and also talk about the situation of the country. If it has not been fully illuminated, please state it in detail again and further explain it. Those who first praise the 'qi number' (氣數) in rewarding and giving believe that nothing is in vain. However, each responds with its kind, and among the kinds, the mind is the most important. The movement of the mind belongs to what the calendar cannot reach, and its accumulation leads to what can overcome the original. One should decisively take the worldly view as the highest evidence. Zhuang Zhou said, 'Crude and reckless, the retribution is also like this.' Xun Qing (Xunzi) said, 'The trend of retribution comes with its kind.' Later generations should take this as a warning, can they not be in awe? Those who love and protect others deeply see this 'qi number'. Therefore, correcting the root of speech is not to seek the trivial. Increasing virtue and curbing evil is the greatest obedience of the people. To save living beings and enter the land of no death, to make celebrations spread throughout all things, and to honor above all gods. Peace and suitability, blessings reach the extreme, the blessings of descendants have no limit, only the position of ministers. Constantly using good to save good is also following the trend. It's like shadows and gnomons, you don't have to think about it, it will come by itself, what else is there to say? To want to please with benefits, to doubt sins, to force charity, seems to be verified from near, to be stingy with emotions, to guess about moral teachings from afar. Therefore, indulging in punishment, cherishing merit, and abusing blame, forgetting the virtuous, leaving behind different meanings. The intentions of public and private are different, and have been stated in detail before. The difference is not big, the place where Chongyun imagines, the actual simple and gorgeous people, and see them living in kindness and removing frivolity. If giving is not to help those in need, but to expect praise, then such people are truly moths of morality. This is your shame, and also my shame. Reply to Yan Yongjia again: I believed in my one-sided views when I was young, and I am even more stubborn when I am old. Since it has been said, it is difficult to change, and it is about to block the decaying place.
寸。故愿憑流飏以托麟翮。厚意垂懷慧以重釋。稽證周明華辭博贍。夫良玉時玷。賤夫指其瑕。望舒抱魄。野人睨其缺。豈伊好辯未獲云。已復進請益之問。庶以研盡所滯。來告云。三才之論。故當本諸三畫。三畫既陳中稱君德。所以神致太上崇一元首。若如論旨。以三畫為三才。則初擬地爻三議天位。然而遁世無悶。非厚載之目。君子幹幹。非蒼蒼之稱。果兩儀罔托。亦何取于立人。但爻在中和。宜應君德耳。又云。惻隱窮博愛之量。恥惡盡祐直之方。則為上仁上義。便是許體仁義者為三才尋。又云。僑札未獲上附。伊顏宜其下麗。則黃裳之人。其猶不及。雖賾之指高下無準。故惑者未悟也。夫陰陽陶氣剛柔賦性。圓首方足霄貌匪殊。惻隱恥惡悠悠皆是。但參體二儀必舉仁義為端耳。知欲限以名器慎其所假。遂令惠人潔士比性于毛群。庶幾之賢同氣于介族。立象之意。豈其然哉。
又云。已均被同眾復何諱眾同。故當殊其特靈。不應異其得生。夫特靈之神既異於眾。得生之理何嘗暫同。生本于理而理異焉。同眾之生名將安附。若執此生名必使從眾。則混成之物亦將在例耶。又云。謹為垣防猶患逾溢。況乃罔不裝置以充侈志。方開所泰何議去甚。足下始云。皇聖設候物之教。謹順時之經。將以反漸息泰。今復以
方開所泰為難。未詳此將難鄙議將譏聖人也。又云。市庖之外豈無御養。神農所書中散所述。何必以刲刳為稟和。爓𤅢為翼善。夫禋瘞繭栗宗社三牲。曉薌豆俎以供賓客。七十之老俟肉而飽。豈得唯陳列草石取備上藥而已。吾所憂不立者。非謂洪論難持退嫌此事不可頓去於世耳。又云。天下寧有無形之有。顧此惟疑宜見正定。尋來旨。似不嫌有鬼。當謂鬼宜有質得無惑。天竺之書說鬼別為生類故耶。昔人以鬼神為教。乃列于典經布在方策。鄭僑吳札亦以為然。是以雲和六變實降天神。龍門九成人鬼咸格。足下雅秉周禮近忽此義。方詰無形之有為支離之辯乎。
又云。後身著戒可不敬與慈護之人深見此數。未詳所謂慈護者。誰氏之子。若據外書報應之說。皆吾所謂權教者耳。凡講求至理曾不析以聖言。多采譎怪以相扶翼。得無似以水濟水耶。又云。物無妄然必以類感。常善以救善亦從之。勢猶影表不慮自來。斯言果然。則類感之物輕重必侔。影表之勢修短有度。致飾土木。不發慈愍之心。順時獀狩。未根慘虐之性。天宮華樂焉賞而上升。地獄幽苦奚罰而淪陷。昌言窮軒輊。立法無衡石。一至於此。且阿保傅愛慎及溷腴良庖提刀情怵母族彼聖人者。明並日月化開三統。若令報應必符。亦何妨于教而緘扃羲唐之紀。埋
【現代漢語翻譯】 現代漢語譯本： 方開所泰感到為難。不清楚這是否是將要非難鄙陋的議論，還是將要譏諷聖人。您又說：『市場上的屠夫之外難道就沒有專門供奉祭祀的場所了嗎？』神農所著的書籍中記載和闡述的，何必要以宰殺牲畜作為調和陰陽的方法，以燒烤動物作為輔助行善的手段呢？古代祭祀天地、埋藏祭品，用繭栗和宗社的三牲，早晚用薌豆和俎豆來供奉賓客，七十歲的老人要吃到肉才能飽。難道只能陳列草石，來湊齊上等的藥物嗎？我所擔憂的是您的觀點站不住腳，並不是說您的宏論難以堅持，而是擔心這件事不可能一下子從世上消除。您又說：『天下哪裡有無形的存在？』考慮到這一點，我希望您能明確地加以糾正和確定。從您之前的來信來看，似乎並不反對有鬼，只是認為鬼應該有實體，這樣才不會迷惑人。印度的書籍中說鬼是單獨的一類眾生，是這樣嗎？過去的人用鬼神來教化民眾，並將鬼神之事列入經典，記載在方策之中。鄭國的子產和吳國的季札也這樣認為。因此，雲和的六種樂聲變化，確實能降下天神；龍門山上的九位真人，人鬼都能感應。您一向秉持周禮，最近卻忽略了這個道理，難道您要用詰難無形之存在來進行繁瑣的辯論嗎？
您又說：『後世之人受戒，難道可以不尊敬和慈悲護佑之人嗎？』我深深地看到了這一點。不清楚您所說的『慈悲護佑之人』，是誰家的子弟？如果按照外道的書籍中關於報應的說法，那都是我所說的權宜之教罷了。凡是講求至理，卻不引用聖人的言論來分析，反而大量採用虛妄怪誕的說法來互相輔助，這難道不是像用水來調和水一樣嗎？您又說：『事物不會無緣無故地發生，一定會因為同類而相互感應。經常用善良來救助善良，也是遵循這個道理。』這種趨勢就像影子隨著形體，不用擔心它自己不會來。您這話說的確實如此。那麼，同類感應的事物，輕重一定相等；影子隨著形體，長短一定有度。建造華麗的土木建築，卻不發慈悲憐憫之心；順應時節進行狩獵，卻不根除殘忍暴虐的本性。天宮的華麗音樂，憑什麼賞賜而上升？地獄的幽暗痛苦，又憑什麼懲罰而淪陷？高談闊論卻說不清輕重，立法卻不使用衡量工具。竟然到了這種地步！而且阿保、傅母的愛護，以及屠夫提刀時的恐懼，都源於母族。那些聖人，光明可以和日月相比，教化開創了三個朝代。如果讓報應一定應驗，又有什麼妨礙教化，為什麼要封閉羲皇、唐堯的記載，埋沒……
【English Translation】 English version: Fang Kai felt it difficult to agree. It is unclear whether this is to criticize my humble opinions or to mock the sages. You also said, 'Outside the market butcher, is there no place dedicated to offerings?' What Shen Nong wrote and described, why must slaughtering livestock be used as a method of harmonizing yin and yang, and roasting animals as a means of assisting in doing good? In ancient times, sacrifices to heaven and earth, burying offerings, using cocoon chestnuts and the three animals of the ancestral shrine, offering fragrant beans and sacrificial vessels to guests morning and evening, and seventy-year-old men had to eat meat to be full. Could it only display grass and stones to gather top-grade medicines? What I worry about is that your point of view is untenable, not that your grand theory is difficult to maintain, but that this matter cannot be eliminated from the world all at once. You also said, 'How can there be formless existence in the world?' Considering this, I hope you can clearly correct and determine it. From your previous letter, it seems that you do not object to the existence of ghosts, but think that ghosts should have substance, so that they will not confuse people. The books of India say that ghosts are a separate kind of being, is that so? In the past, people used ghosts and gods to educate the people, and listed the affairs of ghosts and gods in the classics and recorded them in the policies. Zheng Qiao and Wu Zha also thought so. Therefore, the six changes of Yunhe's music can indeed bring down the gods; the nine real people on Longmen Mountain can be sensed by both humans and ghosts. You have always adhered to the Zhou rites, but recently you have ignored this principle. Do you want to use the questioning of formless existence to conduct tedious debates?
You also said, 'Can those who receive precepts in later generations not respect and compassionately protect people?' I deeply see this point. I don't know who the 'compassionate protector' you are talking about is the son of? If according to the sayings about retribution in external books, those are all what I call expedient teachings. Whenever seeking the ultimate truth, but not using the words of the sages to analyze, but instead using a large number of false and bizarre sayings to assist each other, is this not like using water to mix water? You also said, 'Things do not happen for no reason, they must be sensed by the same kind. Often using goodness to save goodness also follows this principle.' This trend is like a shadow following a form, without worrying that it will not come by itself. What you said is indeed true. Then, things that are sensed by the same kind must be equal in weight; shadows follow forms, and lengths must be measured. Building magnificent earth and wood buildings, but not showing compassion; hunting in accordance with the seasons, but not eradicating the cruel and tyrannical nature. Why should the magnificent music of the heavenly palace be rewarded and ascend? Why should the dark and painful hell be punished and fall? Talking eloquently but not explaining the weight, legislating but not using measuring tools. It has come to this point! Moreover, the love of Abaofu and the fear of butchers when they lift their knives all originate from the maternal clan. Those sages, whose light can be compared to the sun and moon, and whose teachings opened up three dynasties. If retribution must be fulfilled, what is the harm in teaching, why should the records of Emperor Xi and Emperor Yao be sealed, and buried...
閉周孔之世。肇結網罟。興累億之罪。仍制牲牢。開長夜之罰。遺彼天廚甘此芻豢。曾無拯溺之仁。橫成納隍之酷。其為不然宜簡淵慮。若謂窮神之智。猶有所不盡雖高情愛奇想。亦未至於侮聖也。
足下論仁義則云。情之者少利之者多。言施惠則許其遺賢忘報在情既少孰能遺賢利之者多曷云忘報。若能推樂施之士。以期欲仁之儔。演忘報之意。別向義之心。則義寔在斯。求仁不遠。至於濟有生之類入無死之地。慶周兆物尊冠百神。斯旨宏誕非本論所及。無乃秦師將遁行人言肆乎。豈其相迫。居吾語子。聖人在上不與百神爭長。有始有卒。焉得無死之地。夫辯章幽明研精庶物。及初結繩終繁文教。性以道率。故絕親譽之名犯違。造化無傷博愛之量。以畋以漁養兼賢鄙。三品之獲實充賓庖。金石發華。笙籥協節。醉酒飽德。介茲萬年。處者弘日新之業。仕者敷先王之教。誠著明君澤被萬物。龍章表觀鳴玉節趨。斯亦堯孔之樂地也。及其不遇考槃阿澗以善其身。殺雞為黍聊寄懷抱。或負鼎割烹揚隆名于長世。或屠羊鼓刀凌高志於浮雲。此又君子之處心也。何必陋積善之延祚。希無驗于來世。生背當年之真歡。徒疲役而靡歸。系風補景非中庸之美。慕夷眩妖違通人之致。蹲膜揖讓終不併立。竊愿吾子舍兼而遵一也。及
【現代漢語翻譯】 現代漢語譯本 閉塞了周公、孔子的時代，開始結網捕魚，興起了累及億萬生靈的罪過，進而制定宰殺牲畜的祭祀制度，開啟了漫長無盡的懲罰。放棄天廚的美味，卻甘心食用粗劣的飼料。沒有拯救溺水者的仁慈之心，反而橫生陷人于坑的殘忍行為。認為這樣做不對，應該認真思考。如果認為窮究神明的智慧，仍然有所不足，即使高尚的情操喜愛奇異的想法，也不至於侮辱聖人。
您談論仁義時說：『真心實意行仁義的人少，圖謀私利的人多。』談論施恩惠時，又說要忘記賢能，不求回報。既然真心實意的人少，誰又能忘記賢能？圖謀私利的人多，又怎麼能說不求回報？如果能夠推崇樂於施捨的人，來期望那些想要行仁義的人，發揚不求回報的意願，區別對待那些心懷道義的人，那麼道義就實在存在於此，追求仁義也並不遙遠。至於救濟一切有生命的物類，進入沒有死亡的境地，慶賀遍及萬物，尊崇超過百神，這種說法過於宏大，不是我這次討論的範圍。莫非是秦國的軍隊將要逃遁，街頭巷議就放肆起來了嗎？難道是他們互相逼迫？讓我來告訴你，聖人在上位，不與百神爭奪首領的地位。凡事有始有終，哪裡會有沒有死亡的地方？研究闡明幽深玄妙的道理，精研萬物的本質，從最初的結繩記事到最終的繁複禮儀教化，都以道來引導人的本性，所以才會有爲了道義而斷絕親情名譽，冒犯違背常理的行為，但對造化沒有任何損害，體現了博大的愛。通過打獵捕魚來供養賢能和不賢能的人，用獵獲的三種祭品來充實宴請賓客的廚房。金石發出光彩，樂器演奏出和諧的樂章，人們飲酒飽食，心懷感恩，祈求長壽萬年。在位的弘揚日日更新的事業，做官的宣揚先王的教誨。這確實是英明的君主恩澤遍及萬物，龍紋彰顯威儀，鳴玉之聲和諧的堯舜孔子的樂土啊。如果他們不被重用，就隱居在山澗，修養自身。殺雞做飯，聊以寄託情懷。或者親自烹飪，在後世揚名。或者屠宰牛羊，胸懷凌雲壯志。這又是君子安身立命的方式。何必鄙視積累善行以求延年益壽，而寄希望于來世的虛無縹緲，白白地背離當下的快樂，徒勞地奔波而無所歸依。追逐虛幻的景象不是中庸的美德，羨慕怪異的妖邪違背了通達之人的意趣。隱居和做官最終不能並存。我希望您能夠捨棄兼顧而遵循專一的原則。
【English Translation】 English version Closing the era of Duke Zhou and Confucius, they initiated the use of nets for fishing, giving rise to sins that burdened countless lives. Subsequently, they established the sacrificial system of slaughtering livestock, opening the door to endless punishments. They abandoned the delicacies of the heavenly kitchen, contenting themselves with coarse fodder. They lacked the compassion to save the drowning, instead creating the cruelty of trapping people in pits. To consider this right is to invite deep reflection. If one believes that the wisdom to fathom the divine is still incomplete, even with noble sentiments and a fondness for the extraordinary, it does not amount to insulting the sages.
When you discuss benevolence and righteousness, you say, 'Few are sincere in practicing benevolence and righteousness; many seek personal gain.' When discussing bestowing favors, you say to forget the worthy and not seek reward. Since few are sincere, who can forget the worthy? Since many seek personal gain, how can one say they do not seek reward? If one can promote those who are happy to give, to encourage those who desire to practice benevolence, and promote the intention of not seeking reward, distinguishing those who are righteous, then righteousness truly exists here, and the pursuit of benevolence is not far off. As for saving all living beings and entering a land without death, celebrating all things and honoring them above all gods, such a statement is too grand and beyond the scope of this discussion. Could it be that the Qin army is about to flee, and street gossip runs rampant? Are they forcing each other? Let me tell you, the sage is above, not contending with the gods for leadership. Everything has a beginning and an end; how can there be a place without death? Studying and clarifying profound mysteries, researching the essence of all things, from the initial knot-tying to the final complex rituals and teachings, all guide human nature with the Dao, so there are those who sever family ties and reputation for the sake of righteousness, committing acts that violate common sense, but without harming creation, demonstrating boundless love. Hunting and fishing are used to support both the worthy and the unworthy, and the three types of offerings obtained are used to fill the kitchens for entertaining guests. Gold and stone emit brilliance, and musical instruments play harmonious melodies. People drink and eat their fill, feeling grateful, and pray for longevity. Those in power promote the daily renewal of their work, and officials promote the teachings of the former kings. This is indeed the land of joy of enlightened rulers like Yao, Shun, and Confucius, where blessings extend to all things, dragon patterns display majesty, and the sound of jade ornaments is harmonious. If they are not valued, they retreat to mountain streams to cultivate themselves. They kill chickens and cook rice, using it to express their feelings. Or they cook themselves, making their names famous in later generations. Or they butcher sheep and wield knives, holding lofty ambitions in the floating clouds. This is also the way a gentleman establishes himself. Why despise accumulating good deeds to seek longevity, and place hope in the illusory afterlife, abandoning the true joy of the present, toiling in vain without return? Pursuing illusory scenes is not the virtue of the middle way, and admiring strange and evil things violates the interests of enlightened people. Seclusion and officialdom cannot coexist. I hope you can abandon trying to do both and follow a single principle.
蜀梁二叔。世人驛胥之譬非本義所繼。故不復具云。
又釋何衡陽
聖慮難原神應不測。中散所云。中人自竭。莫得其端。豈其淺岸所可探抽。徒以魏文火布見刊異世。滕循蝦鬚取愧當時。故於度外之事怯以意裁耳。足下已審其虛實。方書之不朽獨鑒堅精。難復疑間。聊寫余懷依答條釋。事緯殃福義雜胡華。雖存簡章自至煩文。過此以往余欲無言。
答曰。若如論旨。以三畫為三才。則初擬地爻三議天位。然而遁世無悶。非厚載之目。君子幹幹。非蒼蒼之稱。果兩儀罔托。亦何取于立人。但爻在中和。宜應君德耳。
釋曰。聞之前學。淳象始於參畫。兼卦終於六爻。參畫立本三才之位。六爻未變群龍所經。是以重卦之後。則以出處明之。故遁世幹幹潛藏偕行。聖人適時之義兼之道也。若以初爻非地。三位非天。以為兩儀罔托立人無取。未知足下前論三才同體。何因而生。若猶受之系說不軼師訓。何獨得之復卦喪之單象。如義文之外更有三才。此自春秋新意。吾無識焉。且遁世幹幹雖非覆載之名。一體之中未失卑高之實。豈得以變動之辭。廢立本之義。又知以爻在中和宜應君德。若徒有中和之爻。竟無中和之人。則爻將何放。若中和在德則不得人背中和。體合之論固未可殊越。
答曰。
【現代漢語翻譯】 現代漢語譯本 蜀梁二叔（兩人名）。世人以驛站的驛卒來比喻，並非原本意義的延續。所以不再詳細說明。
又解釋何衡陽（人名）的觀點：
聖人的思慮難以揣測，神妙的感應不可預測。中散（官名）嵇康所說，中等資質的人竭盡全力，也無法瞭解事情的開端。難道是淺薄的河岸所能探測抽取的嗎？只是因為魏文帝用火燒布來顯示與衆不同，滕循模仿蝦鬚而自取其辱。所以在度量之外的事情上，用臆測來判斷罷了。您已經審察了事情的虛實，方朔的書籍能夠不朽，是因為其見解堅定精闢，難以再有疑問。我姑且寫下心中的想法，依照條目來解釋。事情牽涉到災禍與幸福，義理混雜著胡人和華夏的文化。即使儲存了簡要的篇章，自然也會變得繁瑣。過了這些，我將不再說什麼。
回答說：如果按照您的論點，用三畫代表天、地、人三才，那麼最初擬定地爻，然後討論天位。然而『遁世無悶』（語出《易經》）並非厚德載物的象徵，『君子終日乾乾』（語出《易經》）也不是蒼天的稱謂。如果天地兩儀沒有依託，又何必設立人爻呢？只是爻象處於中和，應該對應君王的德行罷了。
解釋說：我從以前的學說中得知，純粹的卦象開始於三畫，兼併的卦象最終於六爻。三畫確立了根本，是天、地、人三才的位置。六爻尚未變化時，是群龍所經過的地方。因此在重卦之後，就用出處來闡明它。所以『遁世』、『乾乾』，潛藏和偕行，是聖人適應時宜的意義，兼顧了這些道理。如果認為初爻不是地，三位不是天，認為天地兩儀沒有依託，設立人爻沒有意義，不知道您之前所說的三才同體的論點，是從哪裡產生的？如果仍然接受《繫辭》的說法，沒有違背老師的教誨，為什麼只在復卦中得到它，而在單卦中失去它呢？如果義理之外還有三才，這是春秋時期的新意，我沒有見識過。況且『遁世』、『乾乾』雖然不是覆載的名稱，但在一個整體之中，並沒有失去卑微和高尚的實際。怎麼可以用變動的言辭，廢棄確立根本的意義呢？又知道爻象處於中和，應該對應君王的德行。如果只有中和的爻象，卻沒有中和的人，那麼爻象將放在哪裡呢？如果中和在於德行，那麼就不能讓人背離中和。形體結合的論點本來就不可以超越。
回答說：
【English Translation】 English version Shu Liang and Er Shu (two names). The analogy of the courier in a post station is not a continuation of the original meaning. Therefore, I will not elaborate further.
Also, explaining He Hengyang's (person's name) view:
The thoughts of a sage are difficult to fathom, and divine responses are unpredictable. As Ji Kang (official title: Zhong San) said, a person of average talent exhausts himself but cannot understand the beginning of things. How can a shallow riverbank be able to explore and draw from it? It is only because Emperor Wen of Wei used fire to burn cloth to show his uniqueness, and Teng Xun imitated shrimp whiskers and brought shame upon himself. Therefore, in matters beyond measure, one judges by conjecture. You have already examined the truth and falsehood of the matter. Fang Shuo's books can be immortal because his insights are firm and precise, and it is difficult to have doubts again. I will write down my thoughts and explain them according to the items. The matter involves disaster and happiness, and the meaning is mixed with the cultures of the Hu people and the Han Chinese. Even if the brief chapters are preserved, they will naturally become cumbersome. After this, I will say no more.
The reply says: If according to your argument, using three lines to represent the three powers of Heaven, Earth, and Man, then the initial determination of the Earth line, and then discuss the position of Heaven. However, 'Retreating from the world without regret' (from the Book of Changes) is not a symbol of great virtue carrying things, and 'The superior man is constantly diligent all day long' (from the Book of Changes) is not a title for the azure sky. If Heaven and Earth have no support, then why set up the Man line? It's just that the line is in moderation and should correspond to the virtue of the ruler.
The explanation says: I learned from previous studies that pure hexagrams begin with three lines, and combined hexagrams end with six lines. The three lines establish the foundation, which is the position of the three powers of Heaven, Earth, and Man. When the six lines have not yet changed, it is the place where the dragons pass. Therefore, after the double hexagram, it is explained by the origin. Therefore, 'retreating from the world', 'diligence', concealment and walking together, are the meanings of the sage adapting to the times, taking into account these principles. If you think that the first line is not Earth, the three positions are not Heaven, and that Heaven and Earth have no support, and setting up the Man line is meaningless, I don't know where your previous argument of the three powers being the same body came from? If you still accept the statement of the 'Appended Remarks', without violating the teacher's teachings, why do you only get it in the Fu hexagram and lose it in the single hexagram? If there are three powers outside of the righteous meaning, this is a new idea from the Spring and Autumn period, and I have not seen it. Moreover, although 'retreating from the world' and 'diligence' are not the names of covering and carrying, within a whole, the reality of lowliness and nobility has not been lost. How can the meaning of establishing the foundation be abandoned with the words of change? Also know that the line is in moderation and should correspond to the virtue of the ruler. If there is only a moderate line and no moderate person, then where will the line be placed? If moderation lies in virtue, then one cannot let people deviate from moderation. The argument of the body being combined cannot be surpassed.
The reply says:
上仁上義便是許體仁義者為三才尋。又云。僑札未獲上附。伊顏宜其下麗。則黃裳之人其猶不及。雖賾之指高下無準。故惑者未悟。
釋曰。所云上仁上義。謂兼總仁義之極。可以對饗天地者耳。非謂少有恥愛便為三才。前釋已具怪復是問四。彼域中唯王是體知三。此兩儀非聖不居。易老同歸可無重惑。案東魯階差。僑札理不允備。何由上附至位。依西方準墨。伊顏未獲法身。故當下麗生品。來論挾姬議釋。故兩解此意。冀以取了反致辭費。聖作君師賢為臣資。接暢神功影向大業。行藏可共默語亦同。體分至此何負黃裳。議者徒見不得等位。元首橫生誚恨。而不知引之極地。更非守節之情。指斷如斯。何謂無準。
答曰。夫陰陽陶氣剛柔賦性。圓首方足宵貌匪殊。惻隱恥惡悠悠皆是。但參體二儀必舉仁為端耳。
釋曰。若謂圓首方足必同恥惻之實宵貇匪殊。皆可參體二儀。蹺跖之徒亦當在三才之數耶。若誠不得則不可見橫目之同便與大人同列。悠悠之倫品量難齊。既云。仁者安仁智者利仁。又云。力行近仁畏罪強仁若一之正位將真偽相冒。莊周云。天下之善人寡不善人多。其分若此。何謂皆是。
答曰。知欲限以名器。順其所假。遂令惠人潔士比性于毛群。庶幾之賢同氣于介族。立象之意。
豈其然乎。
釋曰。名器有限。良由資體不備。雖欲假之疑陽謂何含靈為人毛群所不能同稟氣成生。潔士有不得異象。放其靈非像。其生一之而已。無乃誣漫。
答曰。已均被同眾云云。特靈之神既異於眾。得生之理何嘗暫同。生本于理而理異焉。同眾之生名將安附。若執此生名必使從眾。則混成之物亦將在例耶。
釋曰。吾前謂同於所萬。豈得生之可異。足下答云。非謂不然。又曰。奚取不異之生必宜為眾是則去吾為眾。而取吾不異。豈有不異而非眾哉。所以復云。故當殊其特靈不應異其得生耳。今答又謂。得生之理何嘗暫同。生本于理而理異焉。請問得生之理。故是陰陽耶。吾不見其異。而足下謂未嘗暫同。若有異理非復照蒸耶。則陰陽之表更有受生涂趣。三世詎宜豎立。使混成之生與物同氣。豈混成之謂。若徒假生名莫見生實。則非向言之匹。言生非生即是有物不物。李叟此說或更有其義。以無詰有。頗為未類。
答曰。謹為垣防云云。始云。皇聖設候物之教。謹順時之經。將以反漸息泰。今復以方開所泰為難。未詳此將難鄙議為譏聖人也。
釋曰。前觀本論。自九穀以下至孔釣不網。始知高議。謂凡有宰作皆出聖人。躬為師匠以率先下民也。孤鄙拙意。自謂每所施為動必有因
【現代漢語翻譯】 現代漢語譯本：難道是這樣嗎？
解釋說：名位和器物是有限的，實在是因為資質和形體有所欠缺。即使想要賦予它（某種名位），懷疑陽（指代某種事物）又該如何稱呼？包含靈性的事物，是人和動物所不能共同稟賦的，（它們）稟氣而成形而生。純潔之士有不能得到奇異表象的，放任其靈性而非執著于表象，它們的生命本質是一樣的。難道不是一種虛假的掩蓋嗎？
回答說：已經普遍地被認為是和大眾一樣的，等等。只是靈的神性既然不同於大眾，那麼它獲得生命的道理又何嘗暫時相同呢？生命本源於道理，而道理又是不同的。和大眾一樣的生命，名稱將依附於什麼呢？如果執著于這個生命名稱，必定要使它和大眾一樣，那麼混沌之物也將被包括在內了嗎？
解釋說：我之前說的是和萬物相同，怎麼能說生命的獲得是不同的呢？您回答說：不是說不是這樣。又說：為什麼選取不異於大眾的生命，必定要和大眾一樣呢？這就是拋棄了我（的觀點），而選取了我的不異之處。難道有不異於大眾的，而不是屬於大眾的嗎？所以又說：所以應當區分其特殊的靈性，不應該區別其獲得生命的方式。現在回答又說：獲得生命的道理何嘗暫時相同。生命本源於道理，而道理又是不同的。請問獲得生命的道理，難道是陰陽嗎？我沒有看到其中的不同，而您卻說未曾暫時相同。如果存在不同的道理，難道不是再次照亮蒸騰嗎？那麼在陰陽之外，還有接受生命的其他途徑。三世（過去、現在、未來）又怎麼能豎立起來呢？使混沌之物的生命和萬物同氣，難道是混沌之物的本意嗎？如果只是假借生命之名，沒有看到生命的實質，那麼就不是之前所說的那樣了。說生命非生命，就是說有物非物。李耳（老子）的這種說法或許更有其意義。用沒有來詰問有，實在是不太恰當。
回答說：我謹慎地構築防禦，等等。開始說：聖明的君王設定觀察天象的官職，教導人們遵循時令的規律，將用來使逐漸衰退的現象停止，使昌盛的現象保持。現在又用開始昌盛的現象來為難我，不知道這是將為難我的鄙陋見解，還是譏諷聖人呢？
解釋說：之前閱讀您的論述，從九穀以下到孔子釣魚不用網，才知道您的高論，認為凡是有所作為，都是出自聖人，親自作為師長來率先引導下民。我鄙陋的想法，認為每次所施行的作為，必定有其原因。
【English Translation】 English version: Is that so?
The explanation says: Names and vessels are limited, truly because the endowments and forms are incomplete. Even if one wants to grant it (a certain name), how should one call the suspected 'yang' (referring to something)? Containing spirituality, it is something that humans and animals cannot commonly inherit; (they) take shape and are born from the essence of qi. Pure scholars cannot obtain extraordinary appearances, letting go of their spirituality rather than clinging to appearances; their life essence is the same. Isn't this a false cover-up?
The answer says: It is already generally considered to be the same as the masses, and so on. It's just that since the divinity of the spirit is different from the masses, how has the principle of obtaining life ever been temporarily the same? Life originates from principle, and the principle is different. The life that is the same as the masses, what name will it be attached to? If one clings to this name of life, one must make it the same as the masses, then will the chaotic things also be included?
The explanation says: What I said before was the same as all things, how can one say that the acquisition of life is different? You replied: It's not that it's not like that. And also said: Why choose a life that is not different from the masses, and must be the same as the masses? This is abandoning me (my point of view), and choosing my non-difference. Is there anything that is not different from the masses, and does not belong to the masses? So it is also said: Therefore, one should distinguish its special spirituality, and should not distinguish its way of obtaining life. Now the answer also says: The principle of obtaining life has never been temporarily the same. Life originates from principle, and the principle is different. May I ask, is the principle of obtaining life yin and yang? I have not seen the difference in it, but you say it has never been temporarily the same. If there is a different principle, isn't it illuminating and vaporizing again? Then, outside of yin and yang, there are other ways to receive life. How can the three worlds (past, present, future) be erected? Making the life of chaotic things the same qi as all things, is that the original intention of chaotic things? If it is only borrowing the name of life, and not seeing the substance of life, then it is not what was said before. Saying that life is not life is saying that there is something that is not something. Lao Tzu's (Li Er) statement may have more meaning. Using nothingness to question existence is really not appropriate.
The answer says: I carefully build defenses, and so on. It began by saying: The wise kings set up officials to observe celestial phenomena, teaching people to follow the laws of the seasons, which will be used to stop the gradual decline and maintain the prosperity. Now, using the phenomenon of beginning prosperity to make things difficult for me, I don't know whether this is making things difficult for my humble views, or satirizing the sages?
The explanation says: Before reading your discussion, from the nine grains down to Confucius fishing without a net, I knew your high opinion, thinking that all actions come from the sages, personally acting as teachers to lead the lower people. My humble idea is that every action taken must have its cause.
。聖人從為之節。使不遷越此二。懷之大斷彼我所不同。吾將節其奢流。故有息泰之說。足下方明備設。未知於何去甚而中。答又云。所謂甚者聖人固已去之。不了此意。故近復以所泰為問。答云。未詳誰難或自忘前報。
答曰。市庖之外云云。夫禋瘞繭栗宗社三牲。曉薌豆俎以供賓客。七十之老俟肉而飽。豈得唯陳草石取備上藥而已。所憂不立者非謂洪論難持。退兼此事不可頓去於世耳。
釋曰。神農定生周人備教。既唱粒食。又言。上藥既用犧牢。又稱蘋蘩祭膳之道。故無定方。前舉市庖之外復有御養者。指舊刳瀹之滯。以明延性不一。非謂經世之事。皆當取備草石。然芻豢之功希至百齡。芝術之懿亟聞千藏。由是言之。七十之老何必謝恩于肉食。但自封一域者舍此無術耳。想不頓去於世。猶是前釋所云不能頓奪所滯也。始獲符同敢不歸美。既知不可頓去。或不謂道盡於此。
答曰。天下寧有無形之有云云。尋來旨似不嫌有鬼。當宜有質得無惑。天竺之書說鬼別為生類耶。昔人以鬼神為教。乃列于典經布在方策。鄭僑吳札亦以為然。是以雲和六變實降天神。龍門九成人鬼咸格。足下雅秉周禮近忽此義。方詰無形之有。為支離之辯乎。
釋曰。非唯不嫌有鬼。乃謂有必有形足下不無是同處
【現代漢語翻譯】 現代漢語譯本：聖人會對此加以節制，使百姓的行為不超過這兩個方面。他們懷有遠大的決斷，區分彼此的不同。我將節制那些奢侈浪費的行為，所以才會有『息泰』的說法。您似乎已經充分了解並準備好了，只是不知道您打算去除哪些過分的行為，從而達到中正平和的狀態。回答又說，所謂的過分，聖人早就已經去除了。您沒有理解這個意思，所以最近又以『泰』為疑問。回答說，不知道是誰在質疑，或許是忘記了之前的回答。
回答說：『市井屠宰之外』等等。禋祭、瘞埋、繭栗（指祭祀用的穀物），以及宗廟社稷所用的三牲，都用香豆和俎豆來供奉賓客，七十歲的老人也要等待肉食才能飽腹。難道只能陳列草石，以求具備上等的藥物嗎？所擔憂的『不立』，不是指宏大的理論難以堅持，而是指兼顧這些事情，不能一下子從世上去除。
解釋說：神農氏確定了生存之道，周人完備了教化。既提倡食用穀物，又說上等的藥物也需要用犧牲的牲畜。又稱讚蘋蘩（祭祀用的水草）是祭祀膳食的途徑，所以沒有固定的方法。前面提到『市井屠宰之外』，還有『御養』，指的是過去那種烹煮食物的陋習，以此來說明延續生命的方法不是隻有一種。不是說經世濟民的事情，都要用草石來代替。然而，用牲畜來滋養身體，很少能活到百歲；芝草和法術的美名，卻常常聽說能使人活到千年。由此說來，七十歲的老人何必感謝肉食的恩惠呢？只是那些封閉在一個領域的人，除了這種方法就沒有別的辦法了。『想不頓去於世』，仍然是前面解釋所說的『不能一下子去除所滯』。開始獲得一致的看法，怎敢不歸功於您？既然知道不能一下子去除，或許認為道不止於此。
回答說：『天下哪裡有無形的有』等等。從您來的信來看，似乎不排斥有鬼的存在。如果應該有實體，那就不要疑惑。天竺（印度）的書籍說鬼是單獨的一類生命嗎？過去的人用鬼神來教化百姓，所以將鬼神列入典籍，記載在方策之中。鄭僑和吳札也這樣認為。因此，雲和的六種變化，實際上是天神降臨；龍門的九位成人，人鬼都受到了感化。您一向秉持周禮，最近卻忽略了這個道理，反而詰難無形的存在，這不是在進行無意義的辯論嗎？
解釋說：不僅不排斥有鬼，而且認為有就一定有形體，您在這點上和我的看法是一致的。
【English Translation】 English version: The sage would regulate this, ensuring that the people's actions do not exceed these two aspects. They hold great resolve, distinguishing between 'us' and 'them'. I will restrain those extravagant and wasteful behaviors, hence the saying 'rest and prosperity'. It seems you have fully understood and prepared, but I don't know which excessive behaviors you intend to remove in order to achieve a state of balance and harmony. The reply also stated that the so-called excess has already been removed by the sage. You did not understand this meaning, so recently you questioned 'prosperity' again. The reply said, 'I don't know who is questioning, perhaps they have forgotten the previous reply.'
The reply said: 'Outside the marketplace butcheries' and so on. The 'yinyin' (a type of sacrifice), 'yiyi' (burial), 'jianli' (sacrificial grains), and the three sacrificial animals used for ancestral temples and altars of the soil are all offered to guests with fragrant beans and sacrificial vessels. Even seventy-year-olds wait for meat to be full. Can we only display grass and stones to obtain the best medicines? The concern about 'not establishing' does not refer to the difficulty of upholding grand theories, but rather that these matters cannot be completely removed from the world all at once.
The explanation says: Shennong (the Divine Farmer) established the way of survival, and the Zhou people perfected the teachings. They advocated eating grains and also said that the best medicines require sacrificial animals. They also praised 'pingfan' (aquatic plants used in sacrifices) as a means of sacrificial meals, so there is no fixed method. The previous mention of 'outside the marketplace butcheries' and 'imperial nourishment' refers to the old practice of boiling food, to illustrate that there is more than one way to prolong life. It does not mean that all matters of governing the world should be replaced with grass and stones. However, nourishing the body with livestock rarely leads to a hundred years of life; the reputation of 'zhishu' (Ganoderma and magical arts) is often heard to enable people to live for a thousand years. From this, why should seventy-year-olds thank the favor of meat? Only those confined to one area have no other methods. 'Thinking not to remove it from the world all at once' is still the same as the previous explanation of 'not being able to remove the stagnation all at once'. Having initially obtained agreement, how dare I not attribute the merit to you? Since it is known that it cannot be removed all at once, perhaps it is thought that the Dao (the Way) is not exhausted here.
The reply said: 'How can there be formless existence in the world' and so on. Judging from your letter, it seems you do not reject the existence of ghosts. If there should be substance, then do not doubt. Do the books of Tianzhu (India) say that ghosts are a separate category of life? In the past, people used ghosts and spirits to educate the people, so they included ghosts and spirits in the classics and recorded them in the 'fangce' (records). Zheng Qiao and Wu Zha also thought so. Therefore, the six transformations of Yunhe were actually the descent of heavenly gods; the nine adults of Longmen were all influenced by humans and ghosts. You have always upheld the Zhou rites, but recently you have neglected this principle, instead questioning the existence of the formless. Isn't this engaging in meaningless debate?
The explanation says: Not only do I not reject the existence of ghosts, but I also believe that if there is existence, there must be form. You agree with me on this point.
有復異。是以比及質詰。欲以求盡。請舍天竺之說。謹依中土之經。又置別為生類。共議登遐精靈體狀有無。固然宜報定。典策之中鬼神累萬。所不了者非其名號。比獲三論每來益眾。萬鬼畢至竟未片答。雖啟告周博非解企渴。無形之有既不匠立。徒謂支離以為通說。若以核正為支離者。將以浮漫為直達乎。
答曰。後身著戒云云未詳所謂慈護者。誰氏之子。若據外書報應之說。皆吾所謂權教者耳。凡講求至理曾不析之。聖言多采譎怪以相扶翼。得無似以水濟水乎。
釋曰。慈護之主計亦久聞。其人責以誰子。將以文殊釋氏知謂報應之說皆是權教。權道隱深非聖不盡。雖子通識慮亦未見其極。吾疲於推求。而足下逸于獨了。良有恧然。若權教所言皆為欺妄。則自然之中無復報應。吾懦于擊決。足下列于專斷。亦又懼焉。神高聽卑。庸可誣哉。想云聖言者。必姬孔之語。今之所談皆其信順之事。而謂曾不析之。復是未經詳思來論立姬廢釋。故吾引釋符姬。答不越問。未覺多采。由余日磾不生華壤。何限九服之外不有窮理之人。內外為判誠亦難乎。若自信其度獨師。耳目習識之表皆為譎怪。則吾亦已矣。
答曰。又云。物無妄然必以類感云云。斯言果然。則類感之物輕重必侔。影表之勢修短有度。致飾
【現代漢語翻譯】 現代漢語譯本：有人反駁說，因此需要反覆比對和質問，想要徹底弄清楚。請先放下天竺的說法，我只依據中土的經典。另外，把眾生另行分類，共同討論已經去世的精靈的形體和狀態是否存在，這本來就應該確定下來。典籍之中記載的鬼神成千上萬，不明白的不是它們的名字。自從得到三論以來，每次都增加了很多疑問，成千上萬的鬼神都來了，卻始終沒有得到片言隻語的回答。雖然啟告的內容很全面，但並沒有解決我渴望瞭解的問題。無形的存在既然沒有確立，只是徒勞地認為支離破碎的說法是通達的。如果認為覈實正是支離破碎，那麼難道認為浮誇漫談才是直接通達嗎？
回答說：『後身著戒』等等，不明白你所說的慈護指的是誰的兒子？如果依據外道的書籍中關於報應的說法，那都是我所說的權教。凡是講求至理，從來沒有分析過這些。聖人的言論大多采用虛妄怪誕的說法來互相輔助，難道不是像用水來調和水一樣嗎？
解釋說：慈護的主持，我估計也聽說很久了。用『是誰的兒子』來責問他，難道是認為文殊和釋迦知道的關於報應的說法都是權教嗎？權教的道理隱秘深奧，不是聖人不能完全理解。即使你的見識通達，也沒有完全看到它的極致。我疲於推求，而你卻安逸于獨自了悟，實在感到慚愧。如果權教所說的都是欺騙虛妄，那麼自然之中就沒有報應了。我懦弱不敢輕易決斷，而你卻專斷地下結論，我也很擔心啊。神明高遠，聽取意見卻很謙卑，怎麼可以欺騙呢？你所說的聖人的言論，一定是姬旦和孔子的言論。現在所談論的都是你信奉和順從的事情，卻說我從來沒有分析過，這又是沒有詳細思考就來評論了。你推崇姬旦而廢棄釋迦，所以我引用釋迦來符合姬旦，回答沒有超出提問。不覺得引用了很多。由余和金日磾不是在華夏出生，難道九州之外就沒有探究真理的人了嗎？區分內外，確實很難啊。如果自信自己的度量，獨自為師，認為耳目所能認識之外的都是虛妄怪誕，那麼我也就無話可說了。
回答說：又說，『事物不會無緣無故發生，必定是同類相感應』等等。如果這話果然如此，那麼同類感應的事物，輕重必定相等。影子和標桿的比例，長短應該有一定限度。如果過分修飾...
【English Translation】 English version: Someone retorted, 'Therefore, repeated comparisons and interrogations are needed to thoroughly clarify. Please set aside the theories of Tianzhu (India), and I will only rely on the scriptures of the Central Land (China). Furthermore, classifying sentient beings separately and jointly discussing the existence and state of the spirits of the deceased should originally be determined. The classics record tens of thousands of ghosts and spirits, and what is not understood is not their names. Since obtaining the Three Treatises, each time many questions have increased, and tens of thousands of ghosts and spirits have come, but no single answer has been received. Although the reports are comprehensive, they have not solved my thirst for understanding. Since the existence of the formless has not been established, it is futile to consider fragmented statements as comprehensive. If verifying the correctness is considered fragmented, then is it that considering extravagant talk as directly accessible?'
The answer is: 'The latter body wearing precepts' and so on, it is not clear who you are referring to as the son of Cihu (Compassionate Protection)? If based on the theories of retribution in external books, those are all what I call expedient teachings (upaya). Whenever seeking the ultimate truth, they have never been analyzed. The words of the sages mostly adopt false and strange statements to support each other, is it not like using water to mix with water?'
The explanation is: 'The host of Cihu, I estimate I have also heard of for a long time. Using 'whose son' to question him, is it that you think Manjusri and Sakyamuni know that the theories of retribution are all expedient teachings? The principles of expedient teachings are hidden and profound, and not sages cannot fully understand them. Even if your knowledge is thorough, you have not completely seen its extreme. I am tired of seeking, but you are at ease with solitary enlightenment, I really feel ashamed. If what the expedient teachings say is all deception and falsehood, then there is no retribution in nature. I am cowardly and dare not make a decision easily, but you make a conclusion arbitrarily, I am also very worried. The spirits are high and distant, but they listen to opinions with humility, how can they be deceived? What you call the words of the sages must be the words of Ji Dan (Duke of Zhou) and Confucius. What is being discussed now is what you believe in and obey, but you say that I have never analyzed it, this is again commenting without detailed thinking. You promote Ji Dan and abandon Sakyamuni, so I quote Sakyamuni to conform to Ji Dan, and the answer does not exceed the question. I don't feel that I have quoted a lot. Youyu and Jin Midi were not born in China, is it that there are no people outside the nine provinces who explore the truth? Distinguishing between inside and outside is indeed difficult. If you are confident in your measure, and you are a teacher alone, and you think that everything beyond what the eyes and ears can recognize is false and strange, then I have nothing to say.'
The answer is: 'Also, you said, 'Things do not happen for no reason, they must be influenced by similar things' and so on. If this is indeed the case, then things that are influenced by similar things must be equal in weight. The ratio of shadows and gnomons should have a certain limit. If excessively decorated...'
土木。不發慈愍之心。順時獀狩。未根慘虐之性。天宮華樂焉賞而上升。地獄幽苦奚罰而淪陷。昌言窮軒輊。立法無衡石。一至於此。
釋曰。影表之說以徴感報。來意疑不必侔嫌其無度。即復除福應也。福應非他氣數所生。若滅福應即無氣數矣。足下功存步驗而還伐所知。想通道為心者必不至此。若謂不慈于土木之飾。有甚於順時之殺者。無乃大負夫人之心。黃屋玉璽非必堯舜之情。崇居麗養豈是釋迦之意。責天宮之賞。求地獄之罰。頗類昔人亞夫之詰英布之問。有味乎其言。此蓋眾息心之所詳。吾可得而略之。
答曰。且阿保傅愛慎及溷腴。良庖提刀情怵母族。彼聖人者。明並日月化開三統。若令報應必符。亦何妨于教。而緘扃羲唐之紀。埋閉周孔之世。肇結網罟。興累億之罪。仍制牲牢。開長夜之罰。遺彼天廚甘此芻豢。曾無拯溺之仁。橫成納隍之酷。其為不然。宜簡淵慮。若謂窮神之智猶有不盡。雖高情愛奇想。亦未至於侮聖。
釋曰。知謂報應之義緘羲周之世。以此推求為不符之證。羲唐邈矣。人莫之詳。尚書所載不過數篇。方言德刑之失。遑記禍福之源。今帝典王策。猶不書性命之事。而徴闕文以為古必無之。斯亦師心之過也。且信順殃慶咸列姬孔之籍。謂之埋閉。如小逕乎。但言有
【現代漢語翻譯】 現代漢語譯本： 土木工程。不發慈悲憐憫之心。順應時節進行狩獵。沒有根除殘忍暴虐的本性。天宮的華麗快樂，憑什麼賞賜而上升？地獄的幽暗痛苦，憑什麼懲罰而淪陷？大肆宣揚，窮盡了輕重差別；設立法律，卻沒有衡量標準。竟然到了這種地步。
解釋說：影子和形體的關係，是用來證明感應報應的。來信的意思是懷疑報應不一定相符，嫌它沒有限度。這就是否定福報和應驗了。福報和應驗不是其他氣數所產生的。如果消滅了福報和應驗，那就沒有氣數了。您憑藉功績進行推斷，反而否定了自己所知道的。我認為相通道義的人，一定不會到這種地步。如果說不慈悲于土木的裝飾，有什麼比得上順應時節的殺戮呢？這恐怕大大辜負了夫人的心意。乘坐黃屋車，佩戴玉璽，不一定是堯舜的情懷。崇高的居所，華麗的供養，難道是釋迦牟尼的意思嗎？責問天宮的賞賜，尋求地獄的懲罰，很像過去亞夫詰問英布的事情。他的話很有意味啊。這大概是眾人停止爭論，用心思考的地方。我可以簡單地說一下。
回答說：而且阿保（古代輔佐君王的官）和師傅的愛護，要謹慎到連糞便和肥肉都要過問。高明的廚師拿著刀，對母族的情感都感到恐懼。那些聖人，光明可以和日月相比，教化可以開創三個朝代。如果讓報應一定相符，又有什麼妨礙教化呢？卻封閉了羲皇唐堯的記載，埋沒了周公孔子的時代。開始結網捕魚，興起了累積億萬的罪過。仍然制定用牲畜祭祀的制度，開啟了漫長黑夜的懲罰。把天上的美味佳餚拋棄，甘心吃這些粗劣的飼料。沒有拯救溺水者的仁慈，橫生了堵塞城壕的殘酷。這種情況不是真實的，應該認真思考。如果說窮究神妙的智慧還有不盡之處，即使是高尚的情懷，奇異的想法，也不至於侮辱聖人。
解釋說：您認為報應的道理封閉在羲皇周公的時代，用這個來推求，作為不相符的證據。羲皇唐堯時代太遙遠了，沒有人能夠詳細瞭解。尚書所記載的不過是幾篇文章。記載的都是方言德刑的缺失，哪裡會記載禍福的根源呢？現在帝王的典章制度，還不記載關於生命的事情。卻引用缺失的文字，認為古代一定沒有這些事情。這也是主觀臆斷的過錯啊。而且相信順應天道有福，違背天道有禍，都記載在周公孔子的書籍中。說這些都被埋沒了，就像一條小路一樣嗎？只是說有
【English Translation】 English version: Construction. Not generating a heart of compassion and pity. Hunting in accordance with the seasons. Not eradicating the nature of cruelty and brutality. The magnificent joy of the heavenly palace, by what merit is one rewarded to ascend? The dark suffering of hell, by what punishment is one condemned to sink? Extolling excessively, exhausting the differences between light and heavy; establishing laws, yet without a standard of measurement. It has come to this point.
The explanation says: The relationship between shadow and form is used to demonstrate the response of karma. The intention of the letter is to doubt that karmic retribution necessarily corresponds, suspecting it has no limits. This is to deny blessings and their fulfillment. Blessings and their fulfillment are not produced by other forces of destiny. If blessings and their fulfillment are extinguished, then there would be no destiny. You infer based on merit, but instead deny what you know. I believe that those who believe in righteousness would not reach this point. If you say that you are not compassionate towards the decoration of earth and wood, what can compare to the killing in accordance with the seasons? This is probably greatly disappointing the lady's heart. Riding in a yellow-roofed carriage and wearing a jade seal are not necessarily the feelings of Yao and Shun (ancient sage kings). A lofty residence and luxurious offerings, are these the intentions of Shakyamuni (Buddha)? Questioning the rewards of the heavenly palace and seeking the punishments of hell are very similar to the past when Ya Fu (a Han dynasty general) questioned Ying Bu (a Han dynasty general). His words are very meaningful. This is probably where everyone stops arguing and thinks carefully. I can briefly say it.
The reply says: Moreover, the care of the 'Abao' (ancient officials assisting the king) and the tutor is so cautious that even excrement and fat meat must be asked about. The skilled chef holding the knife feels fear for the emotions of his mother's family. Those sages, their light can be compared to the sun and moon, and their teachings can create three dynasties. If karmic retribution must correspond, what harm would it do to teaching? Yet they sealed the records of Xi Huang (mythical ruler) and Tang Yao (sage king), and buried the era of Zhou Gong (Duke of Zhou) and Confucius. They began to weave nets for fishing, creating sins accumulating to hundreds of millions. They still established the system of using livestock for sacrifices, opening the punishment of the long night. They abandoned the delicious food of the heavenly kitchen and were content to eat these coarse fodder. There is no benevolence to save those who are drowning, and there is a cruelty of blocking the city moat. This situation is not true and should be carefully considered. If you say that there are still things that the wisdom of exploring the divine cannot fully understand, even if it is a noble sentiment and a strange idea, it would not insult the sages.
The explanation says: You believe that the principle of karmic retribution is sealed in the era of Xi Huang and Zhou Gong, and use this to infer as evidence of non-correspondence. The era of Xi Huang and Tang Yao is too distant, and no one can understand it in detail. What is recorded in the Book of Documents is only a few articles. What is recorded are the deficiencies of dialects, virtues, and punishments, where would it record the source of fortune and misfortune? Now the imperial codes and regulations do not record matters concerning life. Yet you cite missing texts and believe that there must not have been these things in ancient times. This is also the fault of subjective speculation. Moreover, believing that following the way of heaven brings blessings and violating the way of heaven brings misfortune are recorded in the books of Zhou Gong and Confucius. Saying that these are all buried is like a small path? It just says there are
遠近教有淺深。故使智者與此而奪彼耶。夫生必有欲。欲必有求。欲嗛則爭。求給則恬。爭則相害。恬則相安。網罟之設。將蠲害以取安乎。且畋漁牲牢其事不異。足下前答。已知牲牢不可頓去於今世。復畋漁不可獨棄于古。未為通類矣。好生惡死惠下愈篤。故有其死者順其情。奪其生者逆其性。至人尚矣。何為犯順而居逆哉。是知不能頓奪所滯。故因為之制耳。聖靈雖茂。無以睿蒙惛之心。弱喪之民何可勝論。罪罰之來將物自取之。事遠難致。不由天廚見遺物。近易耽故常芻豢是甘。拯溺出隍眾哲所共。但化物不同。非道之異。不盡之讓亦如遇當。子長愛奇本不類此。
答曰。足下論仁義。則云情之者少。利之者多。言施惠則許其遺賢忘報在情既少。熟能遺賢利之言多。曷云忘報。若能推樂施之士。以期欲仁之儔演忘報之意。引向義之心。則義寔在斯。求仁不遠。
釋曰。情仁義者寡。利仁義者眾。聞之莊書。非直孤說。未獲詳挍遽見彈責。夫在情既少。利之者多。不能遺賢曷云忘報。實吾前後勤勤以為不得配擬二儀者耳。復非篤論所應據正。若樂施忘報即為體仁。忘報而施便為合義。可去欲字併除向名。在斯不遠。誰不是慕。
答曰。濟有生之類云云。斯旨宏誕非本論所及。無乃秦師將遁行人
【現代漢語翻譯】 現代漢語譯本 遠近教化有深淺之別，所以才使得有智慧的人捨棄這個而選擇那個嗎？人活著必然有慾望，有慾望必然有追求。慾望得到滿足就會爭奪，追求得到滿足就會安寧。爭奪就會互相傷害，安寧就會互相安好。設定網罟的目的，是爲了減少傷害而獲取安寧嗎？而且狩獵、捕魚和用牲畜祭祀，這些事情本質上沒有區別。您之前回答說，已經知道用牲畜祭祀在當今社會不可能一下子去除，又說狩獵和捕魚不能單獨在古代就被拋棄，這還沒有做到通盤考慮啊。喜愛生命厭惡死亡，對下屬的恩惠越發深厚，所以保全那些將死之物是順應它們的本性，奪取它們的生命是違背它們的本性。對於得道之人來說，（順應天性）是更高的境界。為什麼要冒著違背天性的風險而處在違逆的狀態呢？由此可知，（聖人）不能一下子去除人們的執著，所以才為他們制定了相應的制度罷了。聖人的智慧即使再高，也無法開導那些愚昧昏聵的心，更何況是那些弱小無助的百姓呢？罪罰的到來，將是萬物自己招致的。遠的事情難以做到，不能因為沒有從天廚（Deva's kitchen）得到遺棄之物，就認為近處容易得到的東西，比如經常飼養的牲畜就是美味的。拯救溺水之人，使之脫離困境，是眾多賢哲共同認可的。只不過教化眾生的方法不同，而不是道理有所差異。不全部滿足（人們的慾望）的謙讓，也像是遇到了合適的時機。您（子長）喜愛奇異之事的本性，本來就不像這樣啊。
回答說：您評論仁義，就說講情義的人少，圖利的人多。說施行恩惠，就允許人們遺忘賢才，不求回報，既然講情義的人少，哪裡能遺忘賢才呢？說圖利的人多，又怎麼能說不求回報呢？如果能夠推崇那些樂於施捨的人，來期望那些想要行仁義的人，宣揚遺忘回報的意願，引導向往道義的心，那麼道義就存在於此，追求仁義也就不遠了。
解釋說：講情義行仁義的人少，圖利行仁義的人多，這是我從《莊子》一書中聽到的，並非我個人的說法。我還沒有詳細考證就受到了您的指責。既然講情義的人少，圖利的人多，不能遺忘賢才，又怎麼能說不求回報呢？這確實是我前後一直認為無法與天地相提並論的地方啊。這也不是您應該據理力爭的觀點。如果樂於施捨而不求回報，那就是身體力行仁義。不求回報地施捨，那就是符合道義。可以去掉『欲』字，並去除『向』這個名稱。道義就在這裡，不遠，誰不是仰慕呢？
回答說：救濟有生命的物類等等，這個宗旨過於宏大，不是本次討論所能涉及的。莫不是秦國的軍隊將要逃遁，行人（來打探訊息）嗎？
【English Translation】 English version The teachings of near and far have varying depths, so is it that the wise abandon this to seize that? For life inevitably has desires, and desires inevitably have pursuits. Contentment with desires leads to contention, while fulfillment of pursuits leads to tranquility. Contention leads to mutual harm, while tranquility leads to mutual peace. Is the setting of nets intended to reduce harm and obtain peace? Moreover, hunting, fishing, and sacrificial offerings are not different in essence. Your previous answer already acknowledged that sacrificial offerings cannot be completely eliminated in this era, and that hunting and fishing cannot be uniquely abandoned in ancient times. This is not a comprehensive consideration. Loving life and hating death, and increasing kindness to subordinates, thus preserving those about to die accords with their nature, while taking their lives goes against their nature. For the perfected person (至人), this (aligning with nature) is the higher state. Why risk going against nature and dwelling in opposition? It is known that (the sages) cannot suddenly eliminate people's attachments, so they established corresponding systems for them. Even the wisdom of the sages is insufficient to enlighten the dull and confused minds, let alone the weak and helpless people? The arrival of punishment will be brought about by things themselves. Distant matters are difficult to achieve; one cannot assume that because discarded things are not obtained from the Deva's kitchen (天廚), that readily available things nearby, such as frequently raised livestock, are delicious. Rescuing the drowning and extricating them from danger is agreed upon by many wise men. It's just that the methods of transforming beings differ, not that the principles are different. The humility of not fully satisfying (desires) is like encountering the right opportunity. Your (Zichang's) nature of loving strange things is not usually like this.
The reply says: When you comment on benevolence and righteousness, you say that few speak of emotions, and many speak of benefits. When speaking of bestowing kindness, you allow for forgetting the worthy and not seeking reward. Since few speak of emotions, how can one forget the worthy? Since many speak of benefits, how can one say one does not seek reward? If one can promote those who are happy to give, to expect those who want to practice benevolence, to promote the intention of forgetting reward, and to guide the heart towards righteousness, then righteousness truly exists here, and the pursuit of benevolence is not far.
The explanation says: Few speak of emotions and practice benevolence and righteousness, and many speak of benefits and practice benevolence and righteousness. I heard this from the book of Zhuangzi (莊書), it is not just my personal opinion. I have not yet examined it in detail and have already received your criticism. Since few speak of emotions and many speak of benefits, one cannot forget the worthy, so how can one say one does not seek reward? This is indeed what I have always thought could not be compared to heaven and earth. This is also not a point that you should argue about. If one is happy to give and forgets reward, then that is practicing benevolence. Giving without seeking reward is in accordance with righteousness. The word 'desire' can be removed, and the name 'towards' can be eliminated. Righteousness is here, not far, who does not admire it?
The reply says: Saving sentient beings and so on, this purpose is too grand and not within the scope of this discussion. Could it be that the Qin army is about to flee, and you are a messenger (行人) (coming to inquire)?
言肆乎。
釋曰。足下論挾姬釋。吾亦答兼戎周。足下以此抑彼。謂福極高門。吾申彼釋。此云慶周兆物。足下據此所見。謂祚止公侯。吾信彼所聞。云尊冠百神。本議是爭。曷云不及。夫論難之本以易奪為體。失之已外輒云宏誕。求理之涂幾乎塞矣。師遁言肆。或不在此。
答曰。豈其相迫。居吾語子。聖人在上不與百神爭長。有始有卒焉得無死之地云云。
釋曰。豈其相迫一何務德。居吾語子。又何壯辭。凡為物之長。豈爭之所得。非唯不爭。必將下之。不可見尊冠百神便謂與百神爭長。無乃取之滕薛棄之體仁知。謂物有始卒無不死之地。求之域內實如來趣。前釋所謂勝類諸區有誠亦宜然者也。至如山經所圖仙傳所記。事關世載已不可原。況複道絕恒情理隔常照。必以於我。不然皆當絕棄。此又所不得安。
答曰。夫辯章幽明研精庶物云云。
釋曰。逮省此章盛陳列代。文博體周頗善師法。歌誦聖世足為繁聲。討求道義未是要說耳。昔在幼壯。微涉群紀。皇王之軌賢智之跡。側聞其略。敢辱其詳惠示之篤實勤執事。
答曰。何必陋積慶之延祚。希無驗于來生。蹲膜揖讓終不併立。竊愿吾子舍兼而尊一云云。
釋曰。不陋積慶。已申信順之條。貫希來生。亦具感報之說
。藻袞大裘同用一體。蹲膜揖讓何為不俱行一世。理有可兼無謂宜舍。
答曰。蜀梁二叔世人驛胥之譬。非本論所繼。故不復具云。
釋曰。近此數條聊發戲端。亦猶越人問布。見采於前談肄業及之無想多怪。然二叔為問。欲以卻編戶之疑。沒而不答誠有望焉。足下連國云從宏論風行。吾幽生孤說每獲竊議。此之不侔事有固然。實由通才所共者理。欻忘其煩貪復悉心。
弘明集卷第四 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第五
梁楊都建初寺釋僧祐律師撰羅君章更生論鄭道子神不滅論遠法師沙門不敬王者論(五篇)遠法師沙門袒服論(何鎮南難並答)遠法師答桓玄明報應論遠法師因俗疑善惡無現驗三報論
更生論
羅君章
善哉向生之言。曰天者何。萬物之總名。人者何。天中之一物。因此以談。今萬物有數而天地無窮。然則無窮之變。未始出於萬物。萬物不更生。則天地有終矣。天地不為有終。則更生可知矣。
尋諸舊論。亦云。萬兆懸定群生代謝。聖人作易已備其極。窮神知化窮理盡性。茍神可窮有形者不得無數。是則人物有定數彼我有成分。有不可滅而為無。彼不得化而為我。聚散隱顯。環轉我無窮之涂。賢愚壽夭還復其物
【現代漢語翻譯】 現代漢語譯本：華麗的禮服和粗糙的麻衣可以同時穿在一個人身上。下蹲行禮和謙讓的行為為什麼不能同時存在於一個時代呢？如果道理上可以兼顧，就沒有必要捨棄任何一方。
回答說：蜀國廖化和梁國岑彭的故事，世人常用來比喻驛站的差役，與我們討論的根本問題無關，所以不再詳細解釋。
解釋說：前面這幾條內容只是隨意引發的玩笑。就像越國人詢問布匹，卻在之前的談話中涉及了學習和無想等令人奇怪的事情。然而，二叔（指提問者）的提問，是想消除人們對於佛教徒逃避戶籍的疑慮，如果我不回答，恐怕會讓他們失望。您（指對方）的理論連國云從，宏偉的論述像風一樣傳播。我這個隱居之人提出的孤立的觀點，常常受到私下的議論。這種情況的不同是必然的，實際上是因為通達事理的人所共有的道理。我忽然忘記了疲勞，貪婪地想把我的想法全部表達出來。
《弘明集》卷第四 大正藏第52冊 No. 2102 《弘明集》
《弘明集》卷第五
梁朝楊都建初寺的釋僧祐律師撰寫了羅君章的《更生論》，鄭道子的《神不滅論》，遠法師的《沙門不敬王者論》（五篇），遠法師的《沙門袒服論》（何鎮南的提問和回答），遠法師回答桓玄的《明報應論》，遠法師因為世俗的疑惑而寫的《善惡無現驗三報論》。
《更生論》
羅君章
說得好啊，向生（人名，此處指提出問題的人）的觀點。他說：『天是什麼？是萬物的總稱。人是什麼？是天中的一種事物。』因此來談論，現在萬物有數量，而天地是無窮的。那麼，無窮的變化，從來沒有超出萬物的範圍。如果萬物不更生，那麼天地就會有終結。天地不會有終結，那麼更生就是可以知道的。
查閱之前的各種論述，也說：『無數的生命被確定，眾生不斷地新陳代謝。』聖人創作《易經》已經完備地說明了這些道理。窮究神的變化，窮究事物的道理，徹底瞭解事物的本性。如果神可以被窮究，那麼有形體的就不能沒有數量。因此，人和物都有一定的數量，彼此之間有各自的成分。有的不能消滅而變成沒有，有的不能變化而變成我。聚合、分散、隱藏、顯現，循環往復，這是我無窮的道路。賢能和愚笨，長壽和夭折，最終都會迴歸到它們原來的狀態。
【English Translation】 English version: A gorgeous robe and coarse hemp clothing can be worn on the same body. Why can't squatting salutations and acts of humility coexist in the same era? If it is reasonable to accommodate both, there is no need to abandon either.
The answer is: The story of Liao Hua of Shu and Cen Peng of Liang is a common analogy for couriers at relay stations, which is irrelevant to the fundamental issue we are discussing, so I will not explain it in detail.
Explanation: These few points are just jokes that I casually brought up. It's like a person from Yue asking about cloth, but the previous conversation involved learning and 'no-thought,' which are strange things. However, the questions from the two uncles (referring to the questioners) are intended to dispel people's doubts about Buddhists evading household registration. If I don't answer, I'm afraid I will disappoint them. Your (referring to the other party) theories are followed by many, and your grand arguments spread like the wind. My isolated views, proposed by a recluse like myself, are often subject to private discussions. This difference in situation is inevitable, and it is actually due to the common understanding of principles by those who are knowledgeable. I suddenly forgot my fatigue and greedily want to express all my thoughts.
Hongming Ji (弘明集, Collection for the Propagation and Clarification of Buddhism) Volume 4 Taisho Tripitaka Volume 52, No. 2102 Hongming Ji (弘明集, Collection for the Propagation and Clarification of Buddhism)
Hongming Ji (弘明集, Collection for the Propagation and Clarification of Buddhism) Volume 5
Compiled by Vinaya Master Sengyou (釋僧祐) of Jianchu Temple (建初寺) in Yangdu (楊都) of the Liang Dynasty: Luo Junzhang's (羅君章) 'On Rebirth' (更生論), Zheng Daozi's (鄭道子) 'On the Non-Extinction of the Spirit' (神不滅論), Dharma Master Yuan's (遠法師) 'On Monks Not Bowing to Kings' (沙門不敬王者論) (five essays), Dharma Master Yuan's (遠法師) 'On Monks Baring Their Shoulders' (沙門袒服論) (with He Zhennan's (何鎮南) questions and answers), Dharma Master Yuan's (遠法師) 'On Clarifying Retribution' (明報應論) in response to Huan Xuan (桓玄), Dharma Master Yuan's (遠法師) 'On the Three Retributions Due to Secular Doubts About the Lack of Immediate Evidence of Good and Evil' (善惡無現驗三報論).
'On Rebirth' (更生論)
By Luo Junzhang (羅君章)
Well said, Xiang Sheng's (向生, a person's name, referring to the questioner here) view. He said: 'What is Heaven? It is the general name for all things. What is man? It is one thing among Heaven.' Therefore, to discuss this, now all things have a number, but Heaven and Earth are infinite. Then, the infinite changes have never gone beyond the scope of all things. If all things are not reborn, then Heaven and Earth will have an end. If Heaven and Earth do not have an end, then rebirth can be known.
Looking through previous discussions, it is also said: 'Countless lives are determined, and beings constantly metabolize.' The sage's creation of the 'Book of Changes' (易經, Yi Jing) has already fully explained these principles. Exhaustively investigate the changes of the spirit, exhaustively investigate the principles of things, and thoroughly understand the nature of things. If the spirit can be exhaustively investigated, then those with form cannot be without number. Therefore, people and things have a certain number, and there are individual components between each other. Some cannot be destroyed and become nothing, and some cannot be transformed and become me. Aggregation, dispersion, hiding, and manifestation, cycling back and forth, this is my infinite path. The wise and the foolish, longevity and premature death, will eventually return to their original state.
。自然相次毫分不差。與運泯復不成不知。遐哉邈乎。其道冥矣。天地雖大渾而不亂。萬物雖眾區已別矣。各自其本祖宗有序。本支百世不失其舊。又神之與質自然之偶也。偶有離合死生之變也。質有聚散往復之勢也。人物變化各有其性。性有本分。故復有常物。散雖混淆聚不可亂。其往彌遠。故其復彌近。又神質冥期符契自合。世皆悲合之必離。而莫慰離之必合。皆知聚之必散。而莫識散之必聚。未之思也。豈遠乎哉者。凡今生之為即昔生。生之故事即故事。于體無所厝其意與已冥各不自覺。孰云覺之哉。今談者徒知向我非今。而不知今我故昔我耳。達觀者所以齊死生。亦云死生為寤寐。誠哉是言。
孫長沙書
安國
省更生論。括囊變化窮尋聚散。思理既佳。又指味辭致亦快。是好論也。然吾意猶有同異。以令萬物化為異形者。不可勝數。應理不失。但隱顯有年載。然今萬化猶應多少有。還得形者無。緣盡當須冥遠耳目不復開逐。然後乃復其本也。吾謂形既粉散。知亦如之。紛錯渾化為異物。他物各失其舊。非復昔日。此有情者所以悲嘆。若然則足下未可孤以自慰。
答孫
獲書。文略旨辭理亦兼情。雖欣清酬未喻。乃懷區區不已。請尋前本。本亦不謂物都不化。但化者各自得。
【現代漢語翻譯】 現代漢語譯本：自然界的演變是依次發生的，毫釐不差。與宇宙的執行融合，既不停止也不迷失。多麼遙遠而深邃啊，它的道理是如此的隱秘！天地雖然廣大，但渾然一體而不會混亂；萬物雖然眾多，但類別已經區分開來。各自遵循其根本，祖先宗廟的秩序井然。主幹和分支歷經百世也不會失去原有的狀態。而且精神與物質，是自然而然的結合。結合會有分離和生死的變化。物質有聚集和消散，往復循環的趨勢。人物的變化各有其特性，特性有其本分。所以循環往復是常理。消散即使混淆，聚集卻不能紊亂。離去越遠，迴歸就越近。精神與物質在冥冥之中相互約定，如同符契一樣自然結合。世人都悲傷結合的必然分離，卻不欣慰分離的必然結合。都知道聚集的必然消散，卻不明白消散的必然聚集。這是因為沒有深入思考啊，難道它很遙遠嗎？凡是今生所經歷的，就是昔日所經歷的。今生所發生的事情，就是過去發生的事情。對於身體來說，沒有什麼可以執著的，它的意義已經與宇宙融合，各自都不自覺。誰說能夠覺察到這些呢？現在談論的人只知道追求與現在的我不同的東西，卻不知道現在的我就是過去的那個我啊。通達的人用來看待生死，所以能夠把生死看作是睡醒和做夢。確實是這樣的。
孫長沙的信
安國
拜讀了您的《更生論》。它概括了變化，窮盡了對聚集和消散的探尋。思想和道理都很好，而且文筆流暢，辭藻也很快意。這是一篇很好的文章。然而我的想法還是有些相同和不同的地方。讓萬物變化成不同形態的原因，多得數不清。遵循道理不會有錯，只是顯現和隱藏有時間上的差異。然而現在萬物的變化，仍然應該或多或少地存在。能夠恢復原來形態的事物是沒有的。緣分盡了，就應該進入長久的沉寂，耳目不再開啟，最終迴歸到它的本源。我認為形體既然已經粉碎消散，那麼知覺也是如此。紛繁錯雜地混合變化成不同的事物，其他事物各自失去了原有的狀態，不再是昔日的模樣。這就是有情眾生之所以悲嘆的原因。如果真是這樣，那麼您就不應該獨自悲傷了。
回覆孫
收到了您的來信。文筆簡潔，主旨明確，道理和情感兼備。雖然很高興收到您的回覆，但還是沒有完全理解。因此心中還是有些疑慮。請您再看看我之前的文章。我的文章也不是說萬物都不會變化，而是說變化的事物各自有其歸宿。
【English Translation】 English version: The transformations of nature occur sequentially, without the slightest deviation. They merge with the operation of the universe, neither ceasing nor becoming lost. How distant and profound, its principles are so hidden! Although heaven and earth are vast, they are integrated and not chaotic; although all things are numerous, their categories have already been distinguished. Each follows its root, and the order of ancestors and temples is well-organized. The main branches and offshoots will not lose their original state even after hundreds of generations. Moreover, spirit and matter are a natural union. Union will have changes of separation and birth and death. Matter has the tendency of gathering and scattering, going and returning. The changes of people and things each have their own characteristics, and characteristics have their own duties. Therefore, cyclical recurrence is the norm. Even if scattering is mixed up, gathering cannot be chaotic. The farther away one goes, the closer the return will be. Spirit and matter are agreed upon in the dark, like talismans that naturally combine. The world is saddened by the inevitable separation of union, but not pleased by the inevitable union of separation. Everyone knows that gathering will inevitably scatter, but does not understand that scattering will inevitably gather. This is because they have not thought deeply, is it really that far away? All that is experienced in this life is what was experienced in the past. What happens in this life is what happened in the past. For the body, there is nothing to cling to, its meaning has merged with the universe, and each is unaware. Who says they can perceive these things? Those who talk now only know to pursue things that are different from the present self, but do not know that the present self is the past self. Those who are enlightened use this to view birth and death, so they can see birth and death as waking and dreaming. Truly, these are the words.
Letter from Sun of Changsha
An Guo
I have read your 'On Renewal'. It summarizes the changes and exhausts the exploration of gathering and scattering. The thoughts and principles are very good, and the writing is fluent and the diction is also quick. This is a good article. However, my thoughts still have some similarities and differences. The reasons that cause all things to change into different forms are countless. Following the principles will not be wrong, but there are differences in time for manifestation and concealment. However, the changes of all things now should still exist more or less. There are no things that can restore their original form. When the affinity is exhausted, one should enter a long period of silence, the ears and eyes will no longer open, and finally return to its origin. I think that since the form has been crushed and scattered, so is the perception. Confused and mixed, they change into different things, and other things each lose their original state, no longer the way they used to be. This is why sentient beings lament. If this is the case, then you should not be sad alone.
Reply to Sun
I received your letter. The writing is concise, the main points are clear, and the principles and emotions are combined. Although I am very happy to receive your reply, I still do not fully understand. Therefore, I still have some doubts in my heart. Please take another look at my previous article. My article does not say that all things will not change, but that the changed things each have their destination.
其所化頹者。亦不失其舊體。孰主陶是載混載。判言然之至分而不可亂也。如此豈徒一更而已哉。將與無窮而長更矣。終而復始。其數歷然。未能知今。安能知更。蓋積悲妄言。咨求所通。豈云唯慰聊以寄散而已矣。
神不滅論
鄭道子
多以形神同滅照識俱盡。天所以然其可言乎一世。既以周孔為極矣。仁義禮教先結其心。神明之本絕而莫言。故感之所體自形已還。佛唱至言悠悠不信。余墜弱喪思拔淪溺。仰尋玄旨研求神要。悟夫理精於形神妙于理。寄象傳心粗舉其證。庶鑒諸將悟。遂有功于滯惑焉。
夫形神混會雖與生俱存。至於粗妙分源則有無區異。何以言之。夫形也五藏六府四支七竅相與為一。故所以為生當其受生則五常殊授。是以支體偏病耳目互缺。無奪其為生。一形之內其猶如茲。況神體靈照妙統眾形。形與氣息俱運。神與妙覺同流。雖動靜相資而精粗異源。豈非各有其本相因為用者耶。近取諸身即明其理。庶可悟矣。一體所資肌骨則痛癢所知。爪發則知之所絕。其何故哉。豈非肌骨所以為生爪發非生之本耶。生在本則知存。生在末則知滅。一形之用猶以本末為興廢。況神為生本其源至妙。豈得與七尺同枯戶牖俱盡者哉。推此理也。則神之不滅。居可知矣。
客難曰。子
【現代漢語翻譯】 現代漢語譯本：那些被感化的頹廢之人，也不會失去他們原有的形態。誰主宰著陶冶萬物，承載著混沌？可以斷言，萬物分化到極致也不會混亂。像這樣難道僅僅是一次改變嗎？將與無窮的時間一同變化。終結之後又重新開始，其中的規律歷歷分明。不能瞭解現在，又怎麼能瞭解變化呢？大概是積累了太多的悲傷和虛妄之言，想要尋求通達的途徑，難道僅僅是爲了安慰自己，聊以排遣心中的鬱悶罷了。
神不滅論
鄭道子
很多人認為形體和精神一同消滅，照亮和認知都歸於盡頭。上天之所以這樣，難道可以用一世來概括嗎？既然已經把周公和孔子看作是極致了，仁義禮教先在心中紮根，神明的根本卻被斷絕而無人提及。所以感受的載體，從形體開始就已衰敗。佛陀宣唱至理名言，人們卻悠悠然不相信。我遭遇不幸，想要擺脫沉淪，仰望探尋玄妙的旨意，研究探求精神的要義，領悟到理比形體更精微，神比理更玄妙。借用外在的現象來傳達內心的精神，粗略地舉出一些證據，希望各位能夠明鑑，從而對消除迷惑有所幫助。
形體和精神混合在一起，雖然與生命一同存在，但就粗略和精妙的源頭來說，有存在和不存在的區別。為什麼這麼說呢？形體，是五臟六腑、四肢七竅相互配合成為一個整體。所以成為生命，當它接受生命的時候，五常（仁、義、禮、智、信）各自被賦予。因此肢體有殘疾，耳朵和眼睛互相缺失，也不會剝奪它作為生命的事實。一個形體之內，情況尚且如此，更何況神體靈妙，統攝著眾多的形體。形體與氣息一同執行，精神與微妙的覺悟一同流淌。雖然動靜相互資助，但精微和粗略的源頭不同，難道不是各自有其根本，相互依存而發揮作用嗎？就近從自身取材，就能明白其中的道理，或許可以領悟。一個整體所依賴的，如果是肌肉和骨骼，就能感受到疼痛和癢，如果是指甲和頭髮，就感覺不到。這是什麼原因呢？難道不是因為肌肉和骨骼是生命的根本，而指甲和頭髮不是生命的根本嗎？生命存在於根本，那麼知覺就存在；生命存在於末端，那麼知覺就消滅。一個形體的作用，尚且以根本和末端來決定興盛和衰敗，更何況精神是生命的根本，它的源頭至為精妙，怎麼能與七尺之軀一同枯朽，與門窗一同消失殆盡呢？推究這個道理，那麼精神不滅，就可以知道了。
客人反駁說，您
【English Translation】 English version: Those who are transformed from decadence do not lose their original form. Who governs the molding and carries the chaos? It can be asserted that even when things are divided to the extreme, they will not be chaotic. Is this merely a single change? It will change along with endless time. After the end, it begins again, and the rules are clearly visible. If you cannot understand the present, how can you understand change? It is probably because too much sadness and false words have accumulated, and they want to seek a way to communicate. Is it just to comfort themselves and relieve their depression?
On the Immortality of the Spirit
By Zheng Daozi
Many believe that the form and spirit perish together, and that illumination and cognition both come to an end. Is it possible to summarize Heaven's reason for this in one lifetime? Since Zhou Gong (Duke of Zhou) and Confucius have been regarded as the ultimate, benevolence, righteousness, propriety, and wisdom are first rooted in the heart, but the root of the spirit is cut off and no one mentions it. Therefore, the vehicle of sensation has been declining since the form began. The Buddha sings the ultimate truth, but people leisurely do not believe it. I encountered misfortune and wanted to escape from sinking, looking up to explore the mysterious meaning, researching and exploring the essence of the spirit, and realized that reason is more subtle than form, and spirit is more mysterious than reason. Borrowing external phenomena to convey the spirit of the heart, roughly citing some evidence, I hope that you can understand and help eliminate confusion.
Form and spirit are mixed together, although they exist with life, but in terms of the source of the rough and the subtle, there is a difference between existence and non-existence. Why do I say this? The form is the five viscera, six bowels, four limbs, and seven orifices cooperating to become a whole. Therefore, it becomes life, and when it receives life, the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) are each endowed. Therefore, if the limbs are disabled, and the ears and eyes are mutually missing, it will not deprive it of the fact of being alive. Within one form, the situation is still like this, let alone the spiritual body is spiritual and subtle, and governs many forms. The form runs with the breath, and the spirit flows with subtle awareness. Although movement and stillness assist each other, the sources of subtlety and roughness are different. Isn't it that each has its own root and depends on each other to function? Taking materials from oneself nearby, one can understand the truth, and perhaps one can understand. What a whole depends on, if it is muscles and bones, one can feel pain and itching, if it is nails and hair, one cannot feel it. What is the reason for this? Isn't it because muscles and bones are the root of life, and nails and hair are not the root of life? If life exists in the root, then perception exists; if life exists in the end, then perception is destroyed. The function of a form still uses the root and the end to determine prosperity and decline, let alone the spirit is the root of life, and its source is extremely subtle, how can it wither with the seven-foot body and disappear with the doors and windows? Investigating this principle, then the immortality of the spirit can be known.
The guest retorted, you
之辯神形盡矣。即取一形之內。知與不知精矣。然形神雖粗妙異源。俱以有為分失。所以為有則生為本。既孰有本已盡而資乎本者獨得存乎。出生之表則廓然冥盡。既冥盡矣。非但無所立。言亦無所立其識矣。識不立則神將安寄。既無所寄安得不滅乎。
答曰。子之難辯則辯矣。未本諸心。故有若斯之難乎。夫萬化皆有也。榮枯盛衰死生代互。一形盡一形生。此有生之終始也。至於水火則彌貫群生瞻而不匱。豈非火體因物水理虛順。生不自生而為眾生所資。因即為功。故物莫能竭乎。同在生域其妙如此。況神理獨絕。器所不鄰。而限以生表冥盡神無所寄哉因斯而談。太極為兩儀之母。兩儀為萬物之本。彼太極者渾元之氣而已。猶能總此化根不變其一。矧神明靈極有無兼盡者耶。其為不滅可以悟乎。
難曰。子推神照于形表。指太極於物先。誠有其義。然理貴厭心。然後談可究也。夫神形未嘗一時相違。相違則無神矣。草木之無神無識故也。此形盡矣。神將安附而謂之不滅哉。茍能不滅則自乖其靈不資形矣。既不資形何理與形為生。終不相違。不能相違則生本是同斷可知矣。
答曰。有斯難也形神有源。請為子循本而釋之。夫火因薪則有火。無薪則無火。薪雖所以生火。而非火之本。火本自在因薪為
【現代漢語翻譯】 現代漢語譯本：
你對形和神的辯論已經很詳盡了。即使只取一個形體之內，知與不知的道理也已經很精微了。然而，形和神雖然有粗妙之分，來源不同，但都因為『有為』而有所缺失。所以，以『有』為根本，既然誰擁有根本就已經耗盡，那麼憑藉根本的東西又怎麼能獨自存在呢？超出出生的表象，那就是廓然空寂。既然空寂了，就不僅是無所立足，言語也無所立足了，它的意識也是如此。意識不能成立，那麼神將寄託在哪裡？既然無所寄託，又怎麼能不滅亡呢？ 回答說：你的詰難確實很有辯論性，但沒有從心性根本上著手，所以才有這樣的疑問。萬物的變化都是『有』的表現。榮盛、枯萎、興盛、衰敗、死亡、生存，交替更迭。一個形體的終結就是一個形體的開始，這就是有生之物的始終。至於水和火，則瀰漫貫穿于所有生命，取用不盡。難道不是因為火的本體依附於物體，水的紋理虛空順暢，它們本身不能自生，卻被眾生所利用嗎？因為依附而產生功用，所以萬物都不能使它們枯竭。同在有生的領域，它們的奧妙尚且如此，更何況神理獨特超絕，不是形器所能比擬的，怎麼能用出生的表象來限制它，認為空寂之後神就無所寄託了呢？由此推論，太極是陰陽兩儀的母親，陰陽兩儀是萬物的根本。那太極不過是渾元之氣罷了，尚且能夠總攝萬物變化的根源，而不改變其一。更何況神明靈妙到了極點，兼具『有』和『無』的特性呢？它不會滅亡是可以領悟的吧？ 詰難說：你認為神照耀于形體之外，指太極在萬物之先，確實有你的道理。然而，真理貴在使人心悅誠服，然後才能深入探究。形和神從來沒有一時一刻相互違背，如果相互違背，就沒有神了。草木沒有神識就是這個緣故。現在形體已經終結了，神將依附在哪裡而說它不會滅亡呢？如果真的不會滅亡，那就違背了它不依賴形體的靈性。既然不依賴形體，又有什麼道理與形體一同產生？終究不能相互違背。不能相互違背，那麼生和根本是相同的，就可以斷定了。 回答說：你提出了這樣的詰難，是因為形和神有各自的來源。請允許我為你追溯本源來解釋這個問題。火依靠柴薪才能燃燒，沒有柴薪就沒有火。柴薪雖然是產生火的原因，但不是火的根本。火的根本自在，因為柴薪而
【English Translation】 English version:
Your debate on form (形, xíng - physical body) and spirit (神, shén - consciousness, soul) is exhaustive. Even within a single form, the principles of knowing and not knowing are refined. However, although form and spirit differ in their grossness and subtlety, and originate from different sources, both are flawed due to 'active involvement' (有為, yǒu wéi - intentional action, conditioned existence). Therefore, taking 'existence' (有, yǒu) as the root, since whoever possesses the root is already exhausted, how can that which relies on the root exist independently? Beyond the appearance of birth, there is vast emptiness. Since it is empty, not only is there no foundation, but words also have no foundation, and neither does its consciousness. If consciousness cannot be established, where will the spirit reside? Since there is nowhere to reside, how can it not perish? The answer is: Your challenge is indeed argumentative, but it does not address the fundamental nature of the mind (心, xīn), hence these difficulties. All transformations are manifestations of 'existence'. Flourishing, withering, prosperity, decline, death, and life alternate. The end of one form is the beginning of another; this is the beginning and end of sentient beings. As for water and fire, they permeate all living beings, inexhaustible when used. Is it not because the essence of fire relies on objects, and the principle of water is empty and flowing, that they cannot generate themselves but are utilized by all beings? Because of reliance, function arises, so nothing can exhaust them. Being in the realm of existence, their subtlety is such; how much more so is the principle of spirit, uniquely transcendent, not comparable to physical forms, that it should be limited by the appearance of birth, and that after emptiness, the spirit has nowhere to reside? From this, the Taiji (太極, tài jí - the Supreme Ultimate) is the mother of the Two Forms (兩儀, liǎng yí - yin and yang), and the Two Forms are the root of all things. That Taiji is merely primordial qi (氣, qì - vital energy), yet it can encompass the root of all transformations without changing its oneness. How much more so is the spirit, whose luminosity reaches its peak, possessing both 'existence' and 'non-existence'? Its imperishability can be understood, can't it? The challenge is: You consider the spirit to shine beyond the form, and point to the Taiji as prior to all things; indeed, your reasoning has its merits. However, truth values satisfying the mind, then discussion can be pursued. Form and spirit have never been in contradiction at any moment; if they were in contradiction, there would be no spirit. This is why plants and trees have no spirit or consciousness. Now that the form has ended, where will the spirit attach itself, and how can you say it will not perish? If it truly does not perish, then it contradicts its own spirituality, not relying on form. Since it does not rely on form, what principle causes it to arise together with form? Ultimately, they cannot contradict each other. If they cannot contradict each other, then the origin of life is the same, which can be concluded. The answer is: You have raised such a challenge because form and spirit have their own origins. Please allow me to trace back to the source to explain this. Fire relies on firewood to burn; without firewood, there is no fire. Although firewood is the cause of fire, it is not the root of fire. The root of fire is self-existent, relying on firewood to
用耳。若待薪然後有火。則燧人之前其無火理乎。火本至陽。陽為火極。故薪是火所寄。非其本也。神形相資亦猶此矣。相資相因生涂所由耳。安在有形則神存。無形則神盡。其本惚恍不可言矣。請為吾子廣其類以明之。當薪之在火則火盡。出火則火生。一薪未改而火前期。神不賴形又如茲矣。神不待形。可以悟乎。
難曰。神不待形。未可頓辯。就如子言。茍不待形則資形之與獨照其理常一。雖曰相資而本不相關。佛理所明。而必陶鑄此神以濟彼形何哉。
答曰。子之問。曰有心矣。此悠悠之所惑。而未暨其本者也。神雖不待形。然彼形必生。必生之形此神必宅。必宅必生則照感為一。自然相濟。自然相濟則理極于陶鑄。陶鑄則功存。功存則道行。如四時之於萬物。豈有心於相濟哉理之所順。自然之所至耳。
難曰。形神雖異自然相濟則敬聞矣。子既譬神之於形如火之在薪。薪無意于有火。火無情于寄薪。故能合用無窮。自與化永非此薪之火移于彼薪。然後為火。而佛理以此形既盡更宅彼形。形神去來由於罪福。請問。此形為罪為是形耶。為是神耶。若形也則大冶之一物耳。若神也則神不自濟繫於異形。則子形神不相資之論。於此而躓矣。
答曰。宜有斯問然後理可盡也。所謂形神不相資
【現代漢語翻譯】 現代漢語譯本 用耳朵去聽（真理）。如果一定要等到有柴火然後才有火，那麼在燧人氏（Suiren，傳說中鉆木取火的發明者）之前，難道就沒有火的道理了嗎？火的本質是純陽之氣，陽氣是火的極致。所以柴火只是火所寄託的地方，而不是火的根本。精神和形體互相依存，也像這樣。互相依存，互相影響，是生命歷程的由來。怎麼能說有形體，精神就存在；沒有形體，精神就消亡呢？精神的本源是恍惚不定，難以言說的。請允許我為您擴充套件一下這個比喻，以便更清楚地說明這個道理。當柴火在燃燒時，火會燃盡；當火從柴火中出來時，火就產生了。柴火沒有改變，而火已經歷了前後的變化。精神不依賴形體，也像這樣。精神不依賴形體，可以領悟了嗎？
提問者反駁說：『精神不依賴形體』，這個道理還不能立刻明白。就如您所說，如果精神不依賴形體，那麼精神藉助形體和精神獨立存在，其道理應該始終如一。即使說是互相依存，但本質上並不相關。佛理所闡明的是，一定要用這個精神來塑造那個形體，以此來幫助那個形體，這是為什麼呢？
回答說：您的問題，很有見地。這是很多人迷惑的地方，而沒有深入到根本的原因。精神雖然不依賴形體，但是那個必然會產生的形體，這個精神必然會寄居其中。必然寄居，必然產生，那麼精神的照察和形體的感應就合為一體。自然而然地互相幫助。自然而然地互相幫助，那麼道理就達到了塑造形體的極致。塑造形體，那麼功用就存在。功用存在，那麼道義就能推行。就像四季對於萬物一樣，難道是有意去互相幫助嗎？這是道理所順應的，自然而然達到的結果。
提問者反駁說：形體和精神雖然不同，但自然而然地互相幫助，我已經恭敬地聽明白了。您既然把精神比作形體就像火在柴火中一樣，柴火沒有想要有火的意願，火也沒有想要寄託在柴火上的情感，所以能夠結合起來發揮無窮的功用，自然而然地與變化永存。不是把這根柴火上的火轉移到那根柴火上，然後才成為火。而佛理認為這個形體消亡后，會寄居到另一個形體上，形體和精神的去來取決於罪惡和福報。請問，這個形體是為罪惡而存在，還是為這個形體而存在呢？如果是形體，那麼只是大自然中的一個物體罷了。如果是精神，那麼精神不能自我救濟，而要依賴於不同的形體。那麼您所說的形體和精神不互相依存的論點，在這裡就站不住腳了。
回答說：應該有這樣的問題，然後道理才能被徹底闡明。所謂形神不相資（互相依存）
【English Translation】 English version Use your ears (to listen to the truth). If we must wait for firewood to have fire, then before Suiren (the legendary inventor of fire-drilling), would there be no fire? The essence of fire is pure Yang energy, and Yang is the extreme of fire. Therefore, firewood is only where fire is寄託(jìtuō, entrusted/lodged), not its root. The mutual reliance of spirit and form is also like this. Mutual reliance and mutual influence are the origin of the path of life. How can it be said that when there is form, the spirit exists; when there is no form, the spirit vanishes? The origin of the spirit is vague and indescribable. Please allow me to expand on this analogy to clarify the principle. When firewood is in the fire, the fire will eventually be exhausted; when fire comes out of the firewood, fire is generated. The firewood has not changed, but the fire has experienced changes before and after. The spirit does not rely on form, just like this. Can you understand that the spirit does not depend on form?
The questioner retorted: 'The spirit does not depend on form' is a principle that cannot be immediately understood. As you said, if the spirit does not depend on form, then the principle of the spirit relying on form and the spirit existing independently should always be the same. Even if it is said to be mutual reliance, they are not related in essence. What Buddhism clarifies is that this spirit must be used to mold that form, in order to help that form. Why is this so?
The answer is: Your question is insightful. This is where many people are confused, and have not delved into the root cause. Although the spirit does not depend on form, that form that will inevitably arise, this spirit will inevitably reside in it. Inevitably residing, inevitably arising, then the spirit's observation and the form's response become one. Naturally helping each other. Naturally helping each other, then the principle reaches the extreme of molding the form. Molding the form, then the function exists. The function exists, then the Dao (道, the Way) can be promoted. Just like the four seasons for all things, is there an intention to help each other? This is what the principle follows, the result that is naturally achieved.
The questioner retorted: Although form and spirit are different, they naturally help each other, I have respectfully understood. Since you compare the spirit to form as fire is in firewood, the firewood has no intention of having fire, and the fire has no emotion of lodging in the firewood, so they can combine to exert infinite function, naturally coexisting with change. It is not transferring the fire from this firewood to that firewood, and then becoming fire. But Buddhism believes that after this form dies, it will reside in another form, and the coming and going of form and spirit depends on sin and merit. Please, is this form for sin, or for this form? If it is form, then it is just an object in nature. If it is spirit, then the spirit cannot save itself, but must rely on different forms. Then your argument that form and spirit do not rely on each other is untenable here.
The answer is: There should be such questions, and then the principle can be thoroughly clarified. The so-called 形神不相資(xíng shén bù xiāng zī, form and spirit do not rely on each other)
。則其異本耳。既以為生。生生之內各周其用。茍用斯生以成罪福。神豈自妙其照不為此形之用耶。若其然也。則有意于賢愚非忘照而玄會。順理玄會順理盡形。化神宅形。子不疑于其始彼此一理而性于其終耶。
難曰。神即形為照。形因神為用。斯則然矣。悟既由惑亦不在神。神隨此形。故有賢愚。賢愚非神。而神為形用。三世週迴萬劫無算。賢愚靡始而功顯中路。無始之理玄而中路之功未熟。有在末之功。而拔無始之初者耶。若有嘉通則請後塵。
答曰。子責其始有是言矣。夫理無始終玄極無崖。既生既化。罪福往復自然所生耳。所謂聰明誠由耳目。耳目之本非聰明也。所謂賢愚誠應有始。既為賢愚無始可知矣。夫有物也則不能管物。唯無物然後能為物所歸。若有始也則不能為終。唯無始也然後終始無窮。此自是理所不然。不可徴事之有始而責神同於事。神道玄遠至理無言。彷彿其宗相與為悟。而自末徴本動失其統。所以守此一觀庶階其峰。若肆辯競辭。余知其息矣。
洪範說生之本。與佛同矣。至乎佛之所演則多河漢。此溺於日用耳。商臣極逆後嗣隆業。顏冉德行早夭無聞。周孔之教自為方內。推此理也其可知矣。請廣其證以究其詳。夫稟靈乘和體極淳粹。堯生丹朱。頑兇無章不識仁義。瞽
【現代漢語翻譯】 現代漢語譯本：這只是它的不同版本罷了。既然認為有生命，那麼在生命的過程中，各自發揮其作用。如果利用這個生命來造就罪惡或幸福，那麼神明的玄妙照鑒難道不是爲了這個形體的作用嗎？如果真是這樣，那麼神明就對賢能和愚笨有所偏愛，而不是忘卻照鑒而玄妙地領會。順應道理，玄妙地領會，順應道理，窮盡形體。神明的變化寄託于形體。您難道不懷疑，在開始時彼此是同一個道理，而在最終卻體現出不同的性質嗎？
反駁說：神明憑藉形體來照鑒，形體依靠神明來發揮作用，這倒是真的。領悟既然由迷惑而來，也不在於神明。神明隨著這個形體，所以有賢能和愚笨。賢能和愚笨不是神明本身，而是神明為形體所用。三世輪迴，萬劫無算。賢能和愚笨沒有開始，而功德在中途顯現。沒有開始的道理玄妙，而中途的功德尚未成熟。難道有在末尾的功德，卻能拔除沒有開始的最初嗎？如果有什麼高明的見解，請允許我隨後學習。
回答說：您責備其有開始，才有這樣的說法。道理沒有始終，玄妙到了極點也沒有邊際。既有產生，又有變化，罪惡和幸福的往復，都是自然產生的。所謂的聰明，確實是由於耳目。但耳目的根本不是聰明。所謂的賢能和愚笨，確實應該有開始。既然有賢能和愚笨，那麼沒有開始就可以知道了。擁有具體事物，就不能管轄萬物。只有沒有具體事物，然後才能被萬物所歸屬。如果有開始，就不能成為終結。只有沒有開始，然後終結和開始才能無窮無盡。這自然是道理所不允許的。不能因為事情有開始，就責備神明也和事情一樣。神明的道理玄妙深遠，至高的道理無法用語言表達。彷彿領會其宗旨，相互幫助領悟。而從末尾來推究根本，就會動搖而失去其統緒。所以要守住這唯一的觀察，或許可以登上頂峰。如果肆意辯論爭執，我知道辯論就會停止了。
《洪範》所說的生命的根本，與佛的說法相同。至於佛所闡述的，則多如銀河沙數。這是沉溺於日常事務罷了。商臣極其悖逆，後代卻能興隆家業。顏回、冉伯牛有德行，卻早早夭折，默默無聞。周公和孔子的教誨，只適用於方圓之內。推究這個道理，就可以知道了。請廣泛地舉例來探究其中的詳細情況。稟賦靈性，承受祥和之氣，形體達到極其純粹的程度。堯生了丹朱（Yao gave birth to Danzhu, 堯的兒子），頑固兇狠，沒有章法，不認識仁義。瞽
【English Translation】 English version: This is just a different version of it. Since it is considered to have life, then in the process of life, each plays its role. If this life is used to create sin or happiness, then isn't the mysterious illumination of the divine for the sake of the function of this form? If this is the case, then the divine has a preference for the virtuous and the foolish, rather than forgetting the illumination and mysteriously comprehending. In accordance with reason, mysteriously comprehend, in accordance with reason, exhaust the form. The transformation of the divine is entrusted to the form. Do you not doubt that at the beginning they are the same principle, but in the end they manifest different natures?
The rebuttal says: The divine uses the form to illuminate, and the form relies on the divine to function, which is true. Since enlightenment comes from confusion, it is not in the divine. The divine follows this form, so there is virtue and foolishness. Virtue and foolishness are not the divine itself, but the divine is used by the form. The three worlds revolve, and countless kalpas are calculated. Virtue and foolishness have no beginning, and merit appears in the middle. The principle of no beginning is mysterious, and the merit in the middle is not yet mature. Is there merit at the end, but can remove the beginning that has no beginning? If there is any brilliant insight, please allow me to learn later.
The answer says: You blame it for having a beginning, that's why you have this statement. There is no beginning or end to reason, and the mystery reaches its extreme without limit. There is both birth and transformation, and the recurrence of sin and happiness is naturally produced. The so-called intelligence is indeed due to the ears and eyes. But the root of the ears and eyes is not intelligence. The so-called virtue and foolishness should indeed have a beginning. Since there is virtue and foolishness, then it can be known that there is no beginning. Having concrete things cannot govern all things. Only without concrete things can it be attributed to all things. If there is a beginning, it cannot be the end. Only without a beginning can the end and the beginning be infinite. This is naturally not allowed by reason. One cannot blame the divine for being the same as things because things have a beginning. The principle of the divine is mysterious and profound, and the supreme principle cannot be expressed in words. It seems to understand its purpose, and help each other to understand. And to investigate the root from the end will shake and lose its coherence. Therefore, to stick to this unique observation may be able to reach the peak. If you arbitrarily argue and argue, I know the debate will stop.
The 'Hong Fan' (Great Plan) says that the root of life is the same as the Buddha's statement. As for what the Buddha expounds, it is as numerous as the sands of the Ganges. This is just indulging in daily affairs. Shang Chen (a rebellious prince) was extremely rebellious, but his descendants were able to prosper their family. Yan Hui (a disciple of Confucius) and Ran Geng (another disciple of Confucius) had virtue, but died early and were unknown. The teachings of the Duke of Zhou and Confucius are only applicable within the square. By investigating this principle, it can be known. Please give extensive examples to explore the details. Endowed with spirituality, bearing auspicious energy, the body reaches an extremely pure level. Yao gave birth to Danzhu (Yao's son), stubborn and fierce, without rules, and did not know benevolence and righteousness. Gu
叟誕舜。原生則非所育求理應傳美。其事若茲。而謂佛理為迂。可不悟哉。
桓君山新論形神(臣證以為君山未聞釋氏之教至於論形神已設薪火之譬后之言者乃闇與之會故有取焉)
余嘗過故陳令。同郡杜房見其讀老子書言。老子用恬惔養性致壽數百歲今。行其道。寧能延年卻老乎余應之曰。雖同形名。而質性才幹乃各異。度有強弱堅毳之姿焉。愛養適用之直差愈耳。譬猶衣履器物愛之則完全乃久。余見其傍有麻燭。而㶦垂一尺所。則因以喻事言。精神居形體。猶火之然燭矣。如善扶持隨火而側之。可母減而竟燭。燭無火亦不能獨行於虛空。又不能后然其㶦㶦。猶人之耆老齒墮發白肌肉枯臘而精神不為之能潤澤。內外周遍則氣索而死。如火燭之俱盡矣。人之遭邪傷病。而不遇共養良醫者或強死。死則肌肉筋骨。當若火之傾刺風而不獲救護。亦過滅則膚餘干長焉。余嘗夜坐飲內中然燭。燭半壓欲滅。即自整視。見其皮有剝釳。乃扶持轉側。火遂度而復則維人身或有虧剝劇。能養慎善持。亦可以得度。又人莫能識其始生時。則老亦死不當自知。夫古昔平和之世。人民蒙美盛而生。皆堅強老壽。咸百年左右乃死。死時忽如臥出者。猶果物谷實久老則自墮落矣。後世遭衰薄惡氣。娶嫁又不時。勤苦過度。是以身生
【現代漢語翻譯】 現代漢語譯本 叟誕舜（人名）。如果認為美好的品德應該被傳揚，那麼原生（指佛陀）的教義就更應該被傳揚。事情就是這樣，如果還說佛理是迂腐的，那真是太不明白了。
桓君山的《新論·形神》（臣認為桓君山沒有聽聞過佛家的教義，但他關於形神的論述，已經有了薪柴和火焰的比喻，後來的言論，實際上是暗合了佛理，所以在此引用）。
我曾經拜訪過之前的陳縣縣令，同郡的杜房，看到他在讀《老子》一書，說：『老子用恬淡來修養身性，活到數百歲。現在，如果按照他的方法去做，難道能延年益壽嗎？』我回答他說：『雖然有相同的形體和名稱，但是人的資質、性格和才能卻各不相同，體質有強弱、堅韌和脆弱的差別。愛護和使用的差異，效果會更加明顯。』這就像衣服、鞋子和器物，愛護它們就能保持完整和長久。 我看到旁邊有麻燭，燭芯已經燒到只剩一尺左右，就用它來比喻：『精神寄居在形體中，就像火燃燒蠟燭一樣。如果好好扶持，隨著火焰傾斜而調整，就可以避免蠟燭過早燃盡。蠟燭沒有火，也不能獨自在虛空中存在，也不能讓已經燒短的燭芯重新變長。就像人年老后，牙齒脫落，頭髮變白，肌肉乾枯，但精神卻不能滋潤，內外都衰竭，就會氣絕而死，就像蠟燭和火焰一起熄滅一樣。人如果遭遇邪氣侵襲或生病，又沒有遇到能夠共同調養的良醫，可能會勉強維持生命而死去。死後，肌肉筋骨，就像蠟燭被狂風吹襲而無法得到保護一樣，最終熄滅，只留下乾燥的燭身。』 我曾經晚上坐在室內喝酒，點燃蠟燭。蠟燭燒到一半，快要熄滅了，我就自己整理它，看到蠟燭皮上有剝落的地方，就扶正並轉動它，火焰就重新旺盛起來。所以，人的身體如果出現虧損，如果能夠謹慎保養，也可以度過難關。而且，人無法知道自己出生的時刻，那麼衰老和死亡也不應該自己知道。古時候太平盛世，人民生活美好，身體強壯，壽命很長，都能活到一百歲左右才去世。去世的時候，就像從睡夢中醒來一樣。就像果實和穀物，時間長了自然會掉落。 後世遭遇衰敗的惡劣環境，結婚生子又不及時，過度勞累，所以身體虛弱。
【English Translation】 English version Sǒu dàn shùn (person's name). If it is believed that good virtues should be passed on, then the teachings of Yuánshēng (referring to the Buddha) should be even more so. Things are like this, if you still say that Buddhist principles are pedantic, then it is truly incomprehensible.
Huán Jūnshān's 'New Treatise on Form and Spirit' (Your servant believes that Huán Jūnshān had not heard of Buddhist teachings, but his discussion on form and spirit already had the metaphor of firewood and flame. Later statements actually coincided with Buddhist principles, so they are quoted here).
I once visited the former magistrate of Chen County, Dù Fáng from the same county, and saw him reading the book 'Laozi'. He said, 'Laozi used tranquility to cultivate his nature and lived for hundreds of years. Now, if we follow his methods, can we really prolong life?' I replied, 'Although they have the same form and name, people's qualities, personalities, and talents are different. There are differences in physical strength, resilience, and fragility. The difference in care and use will have a more obvious effect.' This is like clothes, shoes, and utensils, if you take care of them, they will remain complete and last longer. I saw a hemp candle next to him, with the wick burned down to only about a foot left, so I used it as a metaphor: 'The spirit resides in the body, just like a fire burning a candle. If you support it well and adjust it as the flame tilts, you can avoid the candle burning out prematurely. A candle without fire cannot exist alone in the void, nor can it make a short wick grow longer again. Just like when people get old, their teeth fall out, their hair turns white, and their muscles dry up, but the spirit cannot nourish them. When both inside and outside are exhausted, they will die, just like the candle and flame extinguishing together.' If a person encounters evil influences or gets sick, and does not meet a good doctor who can help them recuperate, they may barely maintain their life and die. After death, the muscles and bones are like a candle being blown by a strong wind without protection, eventually extinguishing, leaving only a dry candle body. I once sat indoors drinking at night and lit a candle. When the candle burned halfway down and was about to go out, I adjusted it myself, saw that there were peeling spots on the candle skin, and straightened and turned it, and the flame became strong again. Therefore, if a person's body has deficiencies, if they can take care of themselves carefully, they can also overcome difficulties. Moreover, people cannot know the moment they are born, so they should not know when they are aging and dying. In ancient times, in peaceful and prosperous times, people lived well, were strong, and lived long, all living to be around a hundred years old before passing away. When they passed away, it was like waking up from a dream. Just like fruits and grains, they will naturally fall off after a long time. Later generations encountered declining and bad environments, and marriage and childbirth were not timely, and they were overworked, so their bodies were weak.
子皆俱傷。而筋骨血氣不充強。故多兇短折中年夭卒。其遇病或疾痛惻怛。然後終絕。故咨嗟憎惡以死為大。故昔齊景公美其國嘉其樂云。使古而無死何若。晏子曰。上帝以人之歿為善。仁者息焉。不仁者如焉。今不思勉廣日學自通。以趨立身揚名。如但貪利長生多求延壽益年。則惑之不解者也。或難曰。以燭火喻形神。恐似而非焉。今人之肌膚。時剝傷而自愈者。血氣通行也。彼蒸燭缺傷。雖有火居之不能復全。是以神氣而生長。如火燭不能自補完。蓋其所以為異也。而何欲同之。應曰。火則從一端起。而人神氣則于體當從內稍出合於外。若由外湊達于內。固未必由端往也。譬猶炭火之㸐赤如水過度之。亦小滅然復生焉。此與人血氣生長肌肉等。顧其終極或為灰或為㶦耳。曷為不可以喻哉。余后與伯師夜㸐脂火坐語。鐙中脂索而炷燋禿將滅息。則以示曉。伯師言。人衰老亦如彼禿炵矣。又為言前㸐麻燭事。伯師曰。鐙燭盡當益其脂易其燭。人老衰彼自蹶纘。余應曰。人既稟形體而立。猶彼持鐙一燭及其盡極安能自盡。易盡易之乃在人。人之蹶黨亦在天。天或能為他其肌骨血氣充強。則形神枝而久生惡則絕傷。猶火之隨脂燭多少長短為遲速矣。欲燈燭自益易以不能但從斂傍脂以染漬其頭。轉側蒸乾使火得安居。則皆復
【現代漢語翻譯】 子孫都身體虛弱，筋骨血氣不充盈強健，所以大多遭遇兇險、短命，中年夭折。他們生病時，或者遭受疾病的折磨，然後最終死去。因此，他們哀嘆憎恨，認為死亡是最大的不幸。所以過去齊景公讚美他的國家，稱讚他的音樂時說，『如果古代沒有死亡會怎麼樣？』晏子回答說：『上帝以人的死亡為善事，仁人得以安息，不仁的人也一樣。』現在不思考努力，廣泛地學習，自我通達，以求建立功業，揚名天下，卻只貪圖利益，追求長生，多方尋求延年益壽，這是迷惑而不解脫啊。有人反駁說：『用蠟燭的火焰比喻形神，恐怕相似而不像啊。現在人的肌膚，時常破損而能自愈，這是因為血氣通行。而那燃燒的蠟燭缺損破傷，即使有火焰在，也不能恢復完整。這是因為神氣能夠生長，如同火焰不能自我修補完整。這大概就是它們的不同之處啊，為什麼要將它們相比呢？』回答說：『火焰是從一端開始燃燒的，而人的神氣則在體內，應當是從內部逐漸向外散發，與外部相合。如果是從外部匯聚到達內部，那未必是從一端開始的。譬如炭火燒得通紅，如果用水澆過度了，也會稍微熄滅，然後又重新燃燒起來。這與人的血氣生長肌肉等相似，只不過最終的結果一個是變成灰燼，一個是變成腐朽罷了。為什麼不可以用來比喻呢？』後來我與伯師夜晚點燃油脂燈火坐著談話，燈中的油脂將要耗盡，燈芯燒焦禿了，將要熄滅。我就用這個來開導他。伯師說：『人衰老也像那燒禿的燈芯一樣啊。』我又對他說起之前點燃麻燭的事情。伯師說：『燈燭將盡的時候，應當新增油脂，更換燈燭。人衰老了，他自己會跌倒，然後有人繼承他的事業。』我回答說：『人既然稟受了形體而立身於世，就像那拿著燈的人和一支蠟燭，等到它燃盡的時候，怎麼能自己新增油脂呢？更換蠟燭的事情在於人，人的跌倒也在於天命。天或許能使他的肌骨血氣充盈強健，那麼形神就能長久生存；如果衰弱損傷，就會斷絕。就像火焰隨著油脂和蠟燭的多少長短而燃燒的快慢一樣啊。想要燈燭自己新增油脂更換燈芯是不可能的，只能從旁邊收集油脂來浸潤它的燈頭，轉動它，使它乾燥，讓火焰能夠安穩地燃燒，這樣才能使燈火復燃。』 現代漢語譯本 子孫都身體虛弱，筋骨血氣不充盈強健，所以大多遭遇兇險、短命，中年夭折。他們生病時，或者遭受疾病的折磨，然後最終死去。因此，他們哀嘆憎恨，認為死亡是最大的不幸。所以過去齊景公讚美他的國家，稱讚他的音樂時說，『如果古代沒有死亡會怎麼樣？』晏子回答說：『上帝以人的死亡為善事，仁人得以安息，不仁的人也一樣。』現在不思考努力，廣泛地學習，自我通達，以求建立功業，揚名天下，卻只貪圖利益，追求長生，多方尋求延年益壽，這是迷惑而不解脫啊。有人反駁說：『用蠟燭的火焰比喻形神，恐怕相似而不像啊。現在人的肌膚，時常破損而能自愈，這是因為血氣通行。而那燃燒的蠟燭缺損破傷，即使有火焰在，也不能恢復完整。這是因為神氣能夠生長，如同火焰不能自我修補完整。這大概就是它們的不同之處啊，為什麼要將它們相比呢？』回答說：『火焰是從一端開始燃燒的，而人的神氣則在體內，應當是從內部逐漸向外散發，與外部相合。如果是從外部匯聚到達內部，那未必是從一端開始的。譬如炭火燒得通紅，如果用水澆過度了，也會稍微熄滅，然後又重新燃燒起來。這與人的血氣生長肌肉等相似，只不過最終的結果一個是變成灰燼，一個是變成腐朽罷了。為什麼不可以用來比喻呢？』後來我與伯師夜晚點燃油脂燈火坐著談話，燈中的油脂將要耗盡，燈芯燒焦禿了，將要熄滅。我就用這個來開導他。伯師說：『人衰老也像那燒禿的燈芯一樣啊。』我又對他說起之前點燃麻燭的事情。伯師說：『燈燭將盡的時候，應當新增油脂，更換燈燭。人衰老了，他自己會跌倒，然後有人繼承他的事業。』我回答說：『人既然稟受了形體而立身於世，就像那拿著燈的人和一支蠟燭，等到它燃盡的時候，怎麼能自己新增油脂呢？更換蠟燭的事情在於人，人的跌倒也在於天命。天或許能使他的肌骨血氣充盈強健，那麼形神就能長久生存；如果衰弱損傷，就會斷絕。就像火焰隨著油脂和蠟燭的多少長短而燃燒的快慢一樣啊。想要燈燭自己新增油脂更換燈芯是不可能的，只能從旁邊收集油脂來浸潤它的燈頭，轉動它，使它乾燥，讓火焰能夠安穩地燃燒，這樣才能使燈火復燃。』
【English Translation】 Their descendants are all physically weak, their muscles and bones, blood and qi (vital energy) are not abundant and strong, so they often encounter misfortune, have short lives, and die young in middle age. When they are sick, they suffer from illness and pain, and then eventually die. Therefore, they lament and hate, considering death to be the greatest misfortune. So in the past, Duke Jing of Qi praised his country and praised its music, saying, 'What if there were no death in ancient times?' Yanzi replied, 'God considers human death to be a good thing, the benevolent can rest, and the unkind are the same.' Now, instead of thinking hard, learning widely, and becoming self-aware in order to establish achievements and make a name for themselves, they only covet profit, pursue longevity, and seek to prolong their lives in various ways. This is delusion without liberation. Someone retorted, 'Using the flame of a candle to compare the form and spirit is probably similar but not alike. Now, human skin is often damaged and can heal itself, because the blood and qi circulate. But a burning candle, if it is damaged, even if there is a flame, it cannot be restored to its original state. This is because the spirit can grow, just as the flame cannot repair itself completely. This is probably the difference between them, so why compare them?' The reply is, 'The flame starts from one end, while the human spirit is in the body, and should gradually emanate from the inside to the outside, merging with the outside. If it gathers from the outside to reach the inside, it may not start from one end. For example, charcoal fire burns red-hot, but if you pour too much water on it, it will extinguish slightly and then reignite. This is similar to the growth of human blood and qi, muscles, etc., but the final result is either turning into ashes or decaying. Why can't it be used as a metaphor?' Later, I was sitting and talking with Bo Shi at night, lighting an oil lamp. The oil in the lamp was about to run out, and the wick was burnt and bald, about to go out. I used this to enlighten him. Bo Shi said, 'Human aging is like that burnt-out wick.' I also told him about the previous incident of lighting a hemp candle. Bo Shi said, 'When the lamp is about to run out, you should add oil and change the candle. When people get old, they will fall, and then someone will inherit their career.' I replied, 'Since people are endowed with form and stand in the world, like the person holding the lamp and a candle, how can they add oil themselves when it burns out? The matter of changing the candle lies with people, and the fall of people also lies with fate. Heaven may be able to make their muscles and bones, blood and qi abundant and strong, then the form and spirit can live long; if they are weak and damaged, they will be cut off. It's like the flame burning faster or slower depending on the amount and length of oil and candle. It is impossible for the lamp to add oil and change the wick by itself, but it can only collect oil from the side to soak its head, turn it, dry it, and allow the flame to burn steadily, so that the lamp can be rekindled.' English version Their descendants are all physically weak, their muscles and bones, blood and qi (vital energy) are not abundant and strong, so they often encounter misfortune, have short lives, and die young in middle age. When they are sick, they suffer from illness and pain, and then eventually die. Therefore, they lament and hate, considering death to be the greatest misfortune. So in the past, Duke Jing of Qi praised his country and praised its music, saying, 'What if there were no death in ancient times?' Yanzi replied, 'God considers human death to be a good thing, the benevolent can rest, and the unkind are the same.' Now, instead of thinking hard, learning widely, and becoming self-aware in order to establish achievements and make a name for themselves, they only covet profit, pursue longevity, and seek to prolong their lives in various ways. This is delusion without liberation. Someone retorted, 'Using the flame of a candle to compare the form and spirit is probably similar but not alike. Now, human skin is often damaged and can heal itself, because the blood and qi circulate. But a burning candle, if it is damaged, even if there is a flame, it cannot be restored to its original state. This is because the spirit can grow, just as the flame cannot repair itself completely. This is probably the difference between them, so why compare them?' The reply is, 'The flame starts from one end, while the human spirit is in the body, and should gradually emanate from the inside to the outside, merging with the outside. If it gathers from the outside to reach the inside, it may not start from one end. For example, charcoal fire burns red-hot, but if you pour too much water on it, it will extinguish slightly and then reignite. This is similar to the growth of human blood and qi, muscles, etc., but the final result is either turning into ashes or decaying. Why can't it be used as a metaphor?' Later, I was sitting and talking with Bo Shi at night, lighting an oil lamp. The oil in the lamp was about to run out, and the wick was burnt and bald, about to go out. I used this to enlighten him. Bo Shi said, 'Human aging is like that burnt-out wick.' I also told him about the previous incident of lighting a hemp candle. Bo Shi said, 'When the lamp is about to run out, you should add oil and change the candle. When people get old, they will fall, and then someone will inherit their career.' I replied, 'Since people are endowed with form and stand in the world, like the person holding the lamp and a candle, how can they add oil themselves when it burns out? The matter of changing the candle lies with people, and the fall of people also lies with fate. Heaven may be able to make their muscles and bones, blood and qi abundant and strong, then the form and spirit can live long; if they are weak and damaged, they will be cut off. It's like the flame burning faster or slower depending on the amount and length of oil and candle. It is impossible for the lamp to add oil and change the wick by itself, but it can only collect oil from the side to soak its head, turn it, dry it, and allow the flame to burn steadily, so that the lamp can be rekindled.'
明焉。及本盡者亦無以㸐。今人之養性。或能使墮齒復生白髮更黑肥顏光澤。如彼從脂轉燭者至壽極亦獨死耳。明者知其難求。故不以自勞。愚者欺惑而冀獲益脂易燭之力。故汲汲不息。又草木五穀以陰陽氣生於土。及其長大成實。實復入土而後能生。猶人之與禽獸昆蟲皆以雄雌交揆相生。生之有長。長之有老。老之有死。若四時之代謝矣。而欲變易其性求為異道。惑之不解者也。
沙門不敬王者論
遠法師
晉成康之世。車騎將軍庾冰。疑諸沙門抗禮萬乘所明理何。驃騎有答(二家論名在本集)至元興中。太尉桓公亦同此義。謂庾言之未盡。與八座書云。
佛之為化雖誕以茫浩推乎視聽之外以敬為本。此出處不異。蓋所期者殊。非敬恭宜廢也。老子同王侯於三大原。其所重皆在於資生通運。豈獨以聖人在位。而比稱二儀哉。將以天地之大德曰生。通生理物存乎王者。故尊其神器而禮寔惟隆。豈是虛相崇重義存君御而已。沙門之所以生國存。亦日用於理命。豈有受其。德而遺其禮。沾其惠而廢其敬哉。於時朝士名賢答者甚眾。雖言未悟時。並互有其美。徒咸盡所懷而理蘊于情。遂令無上道服毀於塵俗。亮到之心屈乎人事。悲夫。斯乃交喪之所由。千載之否運。深懼大法之將淪。感前事之不忘
【現代漢語翻譯】 現代漢語譯本：明白事理的人知道，即使是燈油耗盡，也沒有辦法再點燃（生命之燈）。現在的人養生，或許能夠使脫落的牙齒重新生長，白髮變黑，容顏變得飽滿光澤。但這就像從油脂轉化為蠟燭一樣，即使壽命到了極限，最終也只能獨自死去。明智的人知道這是難以追求的，所以不以此來勞累自己。愚笨的人被迷惑，希望獲得油脂轉化為蠟燭的力量，所以急切地不停追求。而且草木五穀憑藉陰陽之氣在土中生長，等到長大成熟結出果實，果實又回到土中才能再次生長。就像人和禽獸昆蟲都通過雄雌交合來繁衍後代一樣。生命有生長，生長有衰老，衰老有死亡，就像四季的更替一樣。而想要改變這種自然規律，追求不同的道路，這是被迷惑而不明白事理的人啊。
沙門不敬王者論
遠法師（慧遠大師）
晉成康年間，車騎將軍庾冰懷疑眾位沙門不向皇帝行禮，想知道其中所闡明的道理是什麼。驃騎將軍有答覆（這兩家的辯論文章都收錄在本集中）。到了元興年間，太尉桓公也持有相同的疑問，認為庾冰的言論還沒有完全表達清楚，於是給八座寫信說：
佛的教化雖然廣大而深遠，超出了視聽的範圍，但以恭敬為根本。這（出家）與（在世）雖然處境不同，但所期望的目標是不同的，不應該廢除恭敬之心。老子將君王與天地並列為三大，他所重視的都在於資養生命、通達執行。難道僅僅因為聖人在位，才將他與天地相提並論嗎？這是因為天地最大的德行在於生育，通達生命、治理萬物在於君王。所以要尊重他的權位，而禮儀確實非常隆重。難道僅僅是虛假地崇尚尊重，意義只在于君王的統治嗎？沙門之所以能夠在國家生存，也是每天都在運用國家的資源。難道能夠接受國家的恩德而廢棄禮儀，享受國家的恩惠而廢除恭敬嗎？當時朝廷的士人和名士回答的人很多，雖然他們的言論沒有領悟真諦，但各自都有其優點。只是大家都盡情地表達自己的想法，而真理卻蘊藏在情感之中，於是導致無上的佛道之服被塵俗所玷污，明亮通達的心被世俗的人事所屈服。可悲啊！這就是（佛法）衰敗的原因，是千載難逢的厄運。我深深地擔憂大法將會淪喪，感慨以前的事情不能忘記。
【English Translation】 English version: Those who understand know that even if the oil is exhausted, there is no way to relight (the lamp of life). People nowadays practice health preservation, perhaps able to make fallen teeth regrow, white hair turn black, and complexions become full and radiant. But this is like turning from grease to a candle; even if life reaches its limit, one can only die alone in the end. The wise know that this is difficult to achieve, so they do not exhaust themselves in this pursuit. The foolish are deluded, hoping to gain the power of grease turning into a candle, so they eagerly pursue it without rest. Moreover, grasses, trees, and grains grow in the soil by virtue of yin and yang energy. When they grow up and mature, bearing fruit, the fruit returns to the soil before it can grow again. Just as humans, birds, beasts, and insects all reproduce through the interaction of male and female. Life has growth, growth has aging, and aging has death, just like the cycle of the four seasons. To try to change this natural law and seek a different path is to be deluded and not understand.
A Discourse on Why Monks Do Not Respect Kings
By Dharma Master Yuan (Huiyuan)
During the Chengkang era of the Jin Dynasty, General of Chariots and Cavalry Yu Bing doubted why monks did not pay homage to the emperor and wanted to know the reasoning behind it. The General of the Flying Cavalry had a reply (the essays of these two are collected in this anthology). During the Yuanxing era, Grand Commandant Huan also held the same view, believing that Yu Bing's words had not fully expressed the matter, so he wrote a letter to the Eight Seats, saying:
Although the teachings of the Buddha are vast and profound, beyond the realm of sight and hearing, they are based on reverence. Although the circumstances of (leaving home) and (being in the world) are different, the goals they aspire to are different, and the heart of reverence should not be abandoned. Lao Tzu equated the king with Heaven and Earth as the three great powers, and what he valued was nurturing life and facilitating its operation. Is it only because the sage is in power that he is compared to Heaven and Earth? This is because the greatest virtue of Heaven and Earth lies in giving birth, and governing life and managing all things lies with the king. Therefore, his authority should be respected, and the rituals are indeed very grand. Is it merely a false show of respect, with the meaning only residing in the king's rule? The reason why monks can survive in the country is that they are also using the country's resources every day. How can they receive the country's grace and abandon rituals, enjoy the country's benefits and abolish reverence? At that time, many scholars and famous people in the court responded, and although their words did not grasp the true meaning, each had its merits. It was just that everyone expressed their thoughts to the fullest, while the truth was hidden in emotions, thus leading to the defilement of the supreme Buddhist robes by the mundane world, and the bright and enlightened heart being subdued by worldly affairs. Alas! This is the reason for (the Dharma's) decline, a rare misfortune in a thousand years. I deeply worry that the Great Dharma will be lost and lament that past events cannot be forgotten.
。故著論五篇。究敘微意。豈曰淵壑之待晨露。蓋是申其罔極。亦庶后之君子。崇敬佛教者。或詳覽焉。
沙門不敬王者論在家第一
原夫佛教所明大要。以出處為異。出處之人凡有四科。其弘教通物則功侔帝王。化兼治道。至於感俗悟時亦無世不有但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言。在家奉法則是順化之民。情未變俗跡同方內。故有天屬之愛奉主之禮。禮敬有本遂因之而成教本。其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來。寔由冥應。應不在今則宜尋其本。故以罪對為刑罰。使懼而後慎。以天堂為爵賞。使悅而後動。此皆即其影響之報而明於教。以因順為。通而不革其自然也。何者夫厚身存生以有封為滯累。根深因在我倒未忘方將以情慾為苑囿。聲色為遊觀。沉湎世樂不能自免而特出。是故教之所撿以此為崖。而不明其外耳。其外未明則大同于順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者輒先奉親而獻君。變俗投簪者必待命而順動。若君親有疑則退求其志以俟同悟。斯乃佛教之所以重資生助王化于治道者也。論者立言之旨。貌有所同。故位夫內外之分。以明在三之志。略敘經意宣寄所懷。
【現代漢語翻譯】 現代漢語譯本：因此撰寫了五篇論著，深入闡述其中精微的含義。這難道能說是像深淵等待早晨的露水一樣嗎？實際上是爲了闡明那沒有窮盡的道理。也希望後世那些崇敬佛教的君子，能夠詳細地閱讀這些論著。
《沙門不敬王者論》在家第一
探究佛教所闡明的主要內容，是因為出家和在家身份的不同。出家和在家之人總共有四種類別。他們弘揚教義，溝通萬物，其功績可以與帝王相比，教化涵蓋治理國家的方法。至於感化世俗，啓發時人，任何時代都有，只不過所遇到的情況有進退，所以用興盛和衰落來表示顯現和隱藏罷了。其中可以討論的內容，請允許我簡略地談談。在家信奉佛法，就是順從教化的百姓，情感沒有脫離世俗，行為與世俗之人相同。所以有愛護親屬的感情，有侍奉君主的禮節。禮敬是有根本的，於是就依據這些根本形成了教化。這些根本所依據的，是過去所建立的功德。因此通過親情來教導愛，使百姓知道有自然的恩情；通過威嚴來教導敬，使百姓知道有自然的尊重。這兩種教化的來源，實際上是由於冥冥之中的感應。如果感應不在現在，那麼就應該追尋它的根本。所以用罪過和懲罰作為刑罰，使人恐懼然後謹慎；用天堂作為爵位和賞賜，使人喜悅然後行動。這些都是依據行為的影響和報應來闡明教化，用因循順應的方式來溝通，而不改變其自然本性。為什麼呢？那些貪圖身體的安逸，茍且偷生的人，把擁有封地作為一種牽累，根深蒂固地執著于自我，沒有忘記過去的慾望，想要把情慾作為自己的苑囿，把聲色作為自己的遊樂場所，沉溺於世俗的快樂而不能自拔。因此，佛教所要約束的，就是把這些作為界限，而不去闡明界限之外的事情。界限之外的事情沒有闡明，那麼就與順從教化大致相同。所以不能只接受他們的恩德而廢棄他們的禮節，只沾染他們的恩惠而廢棄他們的尊敬。因此，那些喜歡釋迦牟尼（釋迦牟尼：佛教創始人）的風範的人，總是先侍奉父母，然後才獻忠於君主；那些改變世俗的習俗而出家的人，必定等待君主的命令然後才行動。如果君主和父母有所疑慮，那麼就退而尋求他們的意願，以等待他們一同覺悟。這就是佛教之所以重視資助生命，輔助王道教化于治理國家的原因。論者立論的宗旨，表面上有所相同，所以要區分在家和出家的身份，來闡明其中所包含的三種志向。簡略地敘述經書的含義，表達寄託心中的想法。
【English Translation】 English version: Therefore, I have written these five treatises to thoroughly explain their subtle meanings. Can this be said to be like a deep abyss waiting for the morning dew? In reality, it is to elucidate the boundless principles. I also hope that future gentlemen who revere Buddhism will carefully read these treatises.
'A Treatise on Why Monks Do Not Bow to Kings' - Chapter One: On Laypeople
Examining the main points elucidated by Buddhism, it is due to the difference between the monastic and lay states. There are four categories of monastic and lay people in total. They propagate the teachings and connect with all things, their merits comparable to those of emperors, and their teachings encompass the methods of governing the country. As for influencing customs and enlightening people, every era has them, but the circumstances they encounter have advances and retreats, so prosperity and decline are used to represent manifestation and concealment. Among the content that can be discussed, please allow me to briefly talk about it. Laypeople who uphold the Dharma are the people who obey the teachings, their emotions have not departed from the secular world, and their actions are the same as those of secular people. Therefore, they have the affection of loving relatives and the etiquette of serving the ruler. Reverence has a foundation, and thus teachings are formed based on these foundations. What these foundations are based on is the merit established in the past. Therefore, teach love through kinship, so that people know that there is natural kindness; teach respect through dignity, so that people know that there is natural reverence. The source of these two teachings is actually due to the response in the dark. If the response is not in the present, then one should seek its root. Therefore, use sins and punishments as penalties, so that people are afraid and then cautious; use heaven as titles and rewards, so that people are happy and then act. These are all based on the influence and retribution of actions to clarify the teachings, using the method of following and conforming to communicate, without changing its natural nature. Why? Those who covet the comfort of the body and live in a perfunctory manner regard having a fief as a burden, are deeply attached to the self, have not forgotten past desires, want to use emotions as their own garden, and use sounds and colors as their own amusement places, indulging in worldly pleasures and unable to extricate themselves. Therefore, what Buddhism wants to restrain is to use these as boundaries, without clarifying matters outside the boundaries. If matters outside the boundaries are not clarified, then it is roughly the same as obeying the teachings. Therefore, one cannot only accept their kindness and abandon their etiquette, only be stained by their favor and abandon their respect. Therefore, those who like the style of Shakyamuni (Shakyamuni: the founder of Buddhism) always serve their parents first, and then offer loyalty to the ruler; those who change secular customs and become monks must wait for the ruler's orders before acting. If the ruler and parents have doubts, then retreat and seek their wishes, in order to wait for them to awaken together. This is why Buddhism values assisting life and assisting the kingly way of teaching in governing the country. The purpose of the debater's argument is superficially the same, so it is necessary to distinguish between the identities of laypeople and monks to clarify the three aspirations contained therein. Briefly describe the meaning of the scriptures and express the thoughts entrusted in the heart.
沙門不敬王者論出家第二
出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。則不重運通之資。息患不由於存身。則不貴厚生之益。此理之與形乖。道之與俗反者也。若斯人者。自誓始於落簪。立志形乎變服。是故凡在出家。皆遁世以求其志。變俗以達其道。變俗則服章不得與世典同禮。遁世則宜高尚其跡。夫然。故能拯溺俗于沈流。拔幽根于重劫。遠通三乘之津。廣開天人之路。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。亦已協契皇極在宥生民矣。是故內乖天屬之重而不違其孝。外闕奉主之恭而不失其敬。從此而觀。故知超化表以尋宗。則理深而義篤。照泰息以語仁。則功末而惠淺。若然者雖將面冥山而旋步。猶或恥聞其風。豈況與夫順化之民。尸祿之賢。同其孝敬者哉。
沙門不敬王者論求宗不順化第三
問曰。尋夫老氏之意。天地以得一為大。王侯以體順為尊。得一故為萬化之本。體順故有運通之功。然則明宗必存乎體極。求極必由於順化。是故先賢以為美談。眾論所不能異。異夫眾論者則義無所取。而云不順化何耶。答曰。凡在有方同稟生於大化雖群品萬殊精粗異貫統極而言。有靈與無靈耳。有
【現代漢語翻譯】 現代漢語譯本
《沙門不敬王者論·出家第二》
出家之人，是身處世俗之外的客人。他們的足跡與世間萬物隔絕。他們的教義是：明白憂患和牽累都源於有這個身體，所以不保全身體來止息憂患；知道生命產生是由於稟受陰陽之氣的變化，所以不順應陰陽變化來探求本源。探求本源不依靠順應陰陽變化，那麼就不看重運通之資；止息憂患不依靠保全身體，那麼就不看重養生的益處。這個道理與形體相違背，道義與世俗相反。像這樣的人，從剃度開始就立下誓言，從改變服飾就樹立志向。因此，凡是出家之人，都是爲了追求自己的志向而遁世，爲了通達自己的道義而改變世俗的習俗。改變世俗的習俗，那麼服飾就不能與世俗的禮儀相同；遁世，那麼就應該使自己的行為高尚。這樣，才能從沉淪的世俗中拯救溺水之人，從重重劫難中拔出幽暗的根源，遠通三乘（Sāṃyāna）的津樑，廣開天人之道。如果有一個人具備了完全的德行，那麼他的道義就能普及六親，恩澤流佈天下。即使不處在王侯的地位，也已經符合皇極，在宥（yòu）養百姓了。因此，內心違背了天倫之重，卻不違背孝道；外表上缺少了對君主的恭敬，卻不失去敬意。從這裡來看，就知道超越造化之表來探求本源，那麼道理深刻而意義篤厚；只談論休養生息來談論仁義，那麼功勞微末而恩惠淺薄。如果這樣，即使將要面對冥山而轉身離開，或許還會恥于聽到那裡的風聲。更何況與那些順應陰陽變化的百姓，尸位素餐的賢人，一樣地講求孝敬呢？ 《沙門不敬王者論·求宗不順化第三》
有人問道：探求老子（Lǎozǐ）的意旨，天地以得到『一』為最大，王侯以體現順應為尊貴。得到『一』，所以是萬物變化的根本；體現順應，所以有運通的功用。既然如此，那麼明白本源必定在於體現極致，探求極致必定由於順應陰陽變化。因此，先賢認為這是美好的言論，各種議論都不能改變。改變各種議論，那麼道義就無從選取，卻說不順應陰陽變化，這是為什麼呢？回答說：凡是在一定方位之內，共同稟受陰陽之氣而產生的事物，即使種類繁多，精細粗糙各不相同，從最高的角度來說，只有有靈性和沒有靈性兩種。
【English Translation】 English version
'Shramanas Do Not Bow to Kings - Leaving Home, Part 2'
Those who leave home are guests from beyond the mundane world. Their footprints are cut off from all things. Their teaching is this: they understand that suffering and entanglement arise from having a body, so they do not preserve the body to cease suffering; they know that life arises from receiving the transformation of yin and yang (the two opposing principles in nature), so they do not follow the transformation to seek the origin. Seeking the origin does not rely on following the transformation, then they do not value the resources of transportation; ceasing suffering does not rely on preserving the body, then they do not value the benefits of nourishing life. This principle is contrary to form, and the Way is contrary to custom. Such people as these make vows starting from shaving their heads and establish their aspirations by changing their clothes. Therefore, all who leave home renounce the world to seek their aspirations and change customs to attain their Way. Changing customs means that clothing and insignia must not be the same as worldly rituals; renouncing the world means that one should elevate one's conduct. If this is so, then they can rescue those drowning in the sinking currents of the mundane world, uproot hidden roots from heavy kalpas (aeons), extend the ferry of the Three Vehicles (Triyāna), and widely open the path to gods and humans. If one person fully embodies virtue, then his Way will reach his six relatives and his grace will flow throughout the world. Even if he does not hold the position of a king or marquis, he has already conformed to the supreme standard and cherishes the people. Therefore, inwardly violating the importance of family ties does not violate his filial piety; outwardly lacking the respect due to the ruler does not lose his reverence. From this perspective, we know that transcending the surface of transformation to seek the origin means that the principle is profound and the meaning is sincere; only talking about rest and recuperation to speak of benevolence means that the merit is trivial and the benefit is shallow. If that is the case, even if one is about to face Mount Ming and turn away, one might still be ashamed to hear the wind there. How much more so than those who follow the transformation of yin and yang, those who hold positions without contributing, and those who emphasize filial piety and respect in the same way? 'Shramanas Do Not Bow to Kings - Seeking the Origin Without Following Transformation, Part 3'
Someone asked: Examining the meaning of Laozi (Lǎozǐ), Heaven and Earth consider obtaining 'Oneness' as the greatest, and kings and lords consider embodying compliance as the most honorable. Obtaining 'Oneness' is the root of all transformations; embodying compliance has the function of transportation. If this is the case, then understanding the origin must lie in embodying the ultimate, and seeking the ultimate must be due to following the transformation of yin and yang. Therefore, the sages of the past considered this a beautiful statement, and various arguments cannot change it. Changing various arguments means that righteousness has no way to be chosen, but you say not to follow the transformation of yin and yang, why is that? The answer is: All things within a certain direction commonly receive the yin and yang and are produced by the great transformation, even if there are many kinds, and the fine and coarse are different, from the highest point of view, there are only two kinds: sentient and non-sentient.
靈則有情于化。無靈則無情于化。無情于化。化畢而生盡。生不由情。故形朽而化滅。有情于化。感物而動。動必以情。故其生不絕。生不絕則其化彌廣而形彌積。情彌滯而累彌深。其為患也。焉可勝言哉。是故經稱泥洹不變以化盡為宅。三界流動以罪苦為場。化盡則因緣永息。流動則受苦無窮。何以明其然。夫生以形為桎梏。而生由化有化以情感。則神滯其本而智昏其照。介然有封。則所存唯己所涉唯動。於是靈轡失御生涂日開。方隨貪愛于長流。豈一受而已哉。是故反本求宗者。不以生累其神。超落塵封者。不以情累其生。不以情累其生。則生可滅。不以生累其神。則神可冥。冥神絕境。故謂之泥洹。泥洹之名。豈虛構也哉。請推而實之。天地雖以生生為大。而未能令生者不化。王侯雖以存存為功。而未能令存者無患。是故前論云。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。義存於此義存於此。斯沙門之所以抗禮萬乘高尚其事。不爵王侯而沾其惠者也。
沙門不敬王者論體極不兼應第四
問曰。歷觀前史。上皇已來在位居宗者。未始異其原本。本不可二。是故百代同典咸一其統。所謂唯天為大唯堯則之。如此則非智有所不照。自無外可照。非照有所不盡。自無理可盡。以此推
【現代漢語翻譯】 現代漢語譯本 有靈性的東西就會對變化有情感。沒有靈性的東西就不會對變化有情感。如果對變化沒有情感，那麼變化結束時，生命也就終結了。生命不是由情感產生的，所以形體腐朽后，變化也就消滅了。有靈性的東西對變化有情感，會因外界事物而產生感應和行動，而行動必然伴隨著情感。因此，它的生命不會終結。生命不終結，那麼它的變化就會更加廣泛，形體也會更加積累。情感越發滯留，牽累也就越發深重。這種情況造成的禍患，怎麼能說得完呢？所以佛經上說，『泥洹』（Nirvana，涅槃，指解脫的境界）是不變的，以變化終結作為歸宿。『三界』（Three Realms，佛教宇宙觀中的欲界、色界、無色界）是流動的，以罪惡和痛苦作為場所。變化終結，那麼因緣就會永遠止息。流動不止，那麼遭受的痛苦就沒有窮盡。用什麼來證明這一點呢？生命以形體作為束縛，而生命是由變化產生的，變化又是由情感產生的。這樣，神識就會滯留在它的根本，智慧的光芒也會變得昏暗。如果有了界限和封閉，那麼所存在的就只有自己，所涉及的就只有行動。於是，靈性的韁繩失去了控制，通往生命之路就會日漸開啟，只能隨著貪婪和愛慾在漫長的輪迴中流轉，難道只受一次苦就完了嗎？所以，返本求源的人，不會用生命來牽累自己的神識。超越塵世束縛的人，不會用情感來牽累自己的生命。不以情感來牽累自己的生命，那麼生命就可以滅度。不以生命來牽累自己的神識，那麼神識就可以歸於冥寂。神識冥寂，斷絕境界，所以稱之為『泥洹』。『泥洹』這個名稱，難道是虛構的嗎？請進一步推論並證實它。天地雖然以生生不息為偉大，卻不能使生命不經歷變化。王侯雖然以儲存基業為功績，卻不能使存在的事物沒有禍患。所以前面的論述說，『明白禍患和牽累是由於有身體，不執著于身體來止息禍患。知道生命產生是由於稟受變化，不順應變化來尋求根本。』道理就在於此，道理就在於此。這就是沙門（Shramana，佛教修行者）之所以能夠以平等的禮節對待萬乘之君，高尚他們的事業，不接受王侯的爵位卻享受他們的恩惠的原因。 沙門不敬王者論 體極不兼應 第四 有人問道：縱觀以往的歷史，從上古的帝王以來，在位並居於統治地位的人，沒有誰改變他們原有的根本。根本是不可以有二的。因此，歷經百代都遵循同樣的典章制度，統一於一個統治之下。這就是所謂的『唯有天最大，唯有堯可以傚法』。像這樣，就不是智慧有所不能照耀，因為沒有外在的事物可以照耀。也不是照耀有所不能窮盡，因為沒有道理可以窮盡。用這個來推論……
【English Translation】 English version Those with spirit have feelings towards transformation. Those without spirit have no feelings towards transformation. If there are no feelings towards transformation, then when transformation ends, life also ends. Life is not born from feelings, so when the form decays, transformation ceases. Those with spirit have feelings towards transformation, they are moved by things and act. Action is always accompanied by feelings. Therefore, their life never ends. If life never ends, then its transformation becomes more extensive, and its form becomes more accumulated. Feelings become more stagnant, and burdens become deeper. The suffering caused by this, how can it be fully described? Therefore, the scriptures say, 'Nirvana' (Nirvana, the state of liberation) is unchanging, taking the end of transformation as its home. The 'Three Realms' (Three Realms, the Buddhist cosmology of the Desire Realm, Form Realm, and Formless Realm) are flowing, taking sin and suffering as their stage. When transformation ends, then karma will cease forever. If flowing never stops, then the suffering endured will be endless. How can this be proven? Life takes form as its shackles, and life is born from transformation, and transformation is born from feelings. In this way, the spirit will stagnate in its origin, and the light of wisdom will become dim. If there are boundaries and enclosure, then what exists is only oneself, and what is involved is only action. Thus, the reins of the spirit are lost, and the path to life opens wider each day, only to follow greed and love in the long cycle of reincarnation. Is it only one suffering that is endured? Therefore, those who return to the origin and seek the source do not burden their spirit with life. Those who transcend the bonds of the world do not burden their life with feelings. If one does not burden their life with feelings, then life can be extinguished. If one does not burden their spirit with life, then the spirit can return to stillness. The spirit is still, and the realm is cut off, therefore it is called 'Nirvana'. Is the name 'Nirvana' a fabrication? Please further deduce and verify it. Although heaven and earth consider endless birth and growth to be great, they cannot prevent life from undergoing transformation. Although kings and lords consider preserving their legacy to be meritorious, they cannot prevent existence from being without suffering. Therefore, the previous discussion said, 'Understanding that suffering and burdens arise from having a body, not clinging to the body to stop suffering. Knowing that life arises from receiving transformation, not conforming to transformation to seek the origin.' The principle lies in this, the principle lies in this. This is why Shramanas (Shramana, Buddhist practitioners) can treat the ruler of ten thousand chariots with equal respect, uphold their noble cause, and enjoy the benefits of kings and lords without accepting their titles. A Discussion on Why Shramanas Do Not Respect Kings - The Ultimate Principle Does Not Allow for Dual Responses, Chapter Four Someone asked: Looking back at past history, from the ancient emperors onwards, those who have been in positions of power and leadership have never changed their original foundation. The foundation cannot be twofold. Therefore, through hundreds of generations, they have followed the same codes and unified under one rule. This is what is meant by 'Only Heaven is the greatest, only Yao can be emulated.' Like this, it is not that wisdom cannot illuminate everything, because there is nothing external that can be illuminated. Nor is it that illumination cannot exhaust everything, because there is no principle that can be exhausted. Using this to deduce...
視聽之外廓無所寄。理無所寄則宗極可明。今諸沙門不悟文表之意。而惑教表之旨其為謬也。固已全矣。若復顯然驗此。乃希世之聞。
答曰。夫幽宗曠邈神道精微。可以理尋難以事詰。既涉乎教則以因時為撿。雖應世之具優劣萬差。至於曲成在用感即民心而通其分。分至則止其智之所不知。而不關其外者也。若然則非體極者之所不兼。兼之者不可並御耳。是以古之語大道者。五變而形名可舉。九變而賞罰可言。此但方內之階差。而猶不可頓設。況其外者乎。請復推而廣之。以遠其類。六合之外存而不論者。非不可論。論之或乖。六合之內論而不辯者。非不可辯。辯之或疑。春秋經世先王之志辯而不議者。非不可議。議之或亂。此三者皆即其身耳目之所不至。以為關鍵。而不關視聽之外者也。因此而求聖人之意。則內外之道可合而明矣。常以為道法之與名教。如來之與堯孔。發致雖殊潛相影響。出處誠異終期則同。詳而辯之指歸可見。理或有先合而後乖。有先乖而後合。先合而後乖者。諸佛如來則其人也。先乖而後合者。歷代君王未體極之至。斯其流也。何以明之。經云。佛有自然神妙之法。化物以權廣隨所入。或為靈仙轉輪聖帝或為卿相國師道士。若此之倫在所變現。諸王君子莫知為誰。此所謂合而後乖者也
【現代漢語翻譯】 現代漢語譯本 視聽之外，廓然無所寄託。如果道理上沒有寄託，那麼宗極（zong ji，最終的真理）就可以明瞭。現在這些沙門（sha men，佛教出家人）不明白文字表面之下的意義，而被教義的表面宗旨所迷惑，他們的錯誤已經完全顯露了。如果能夠清楚地驗證這一點，那就是世間罕見的見聞。
回答是：幽深的宗旨在廣闊深遠，精神的道理精妙細微，可以用理性去探尋，難以用具體事物去詰問。既然涉及到教義，就要以適應時代為標準。雖然適應世俗的方法有優劣萬千的差別，但最終都是爲了成就教化，在於運用時能夠感應民眾的心意，從而溝通他們的理解。理解的程度達到極限就停止，那是他們的智慧所不能理解的，與視聽之外的境界無關。如果這樣，那麼就不是體悟到極致真理的人所不能包容的，但包容的人也不能同時駕馭所有方面。因此，古代談論大道的人，經過五次變化，才能確定事物的名稱；經過九次變化，才能談論賞罰。這只是方圓之內的階梯，尚且不能一下子設立，更何況是方圓之外的境界呢？請允許我進一步推廣，以擴充套件其類別。六合（liu he，天地四方）之外，存而不論，不是不能論，而是論了可能產生偏差。六合之內，論而不辯，不是不能辯，而是辯了可能產生疑惑。《春秋》（chun qiu，儒家經典）記載的經世之道和先王的志向，辯而不議，不是不能議，而是議了可能產生混亂。這三者都是以自身耳目所不能及的作為關鍵，而不涉及視聽之外的境界。因此來探求聖人的意圖，那麼內外之道就可以結合起來而明白了。我常常認為，道法與名教，如來（ru lai，佛的稱號之一）與堯孔（yao kong，堯和孔子），發端雖然不同，卻在暗中相互影響；出發點確實不同，最終的目標卻相同。詳細地辨析，其最終的歸宿是可以看清的。道理有時先合後分，有時先分后合。先合後分的情況，諸佛如來就是這樣。先分后合的情況，歷代君王沒有體悟到極致的真理，就是這種情況的流變。用什麼來證明呢？經書上說，佛有自然神妙的法力，用權宜之計來教化眾生，廣泛地隨著所入之處而變化，有時變為靈仙、轉輪聖帝（zhuan lun sheng di，擁有統治世界的輪寶的聖王），有時變為卿相、國師、道士，像這樣的情況，隨處顯現。諸王君子都不知道他是誰。這就是所謂的先合後分的情況。
【English Translation】 English version Beyond sight and hearing, there is nothing to rely on. If there is nothing to rely on in reason, then the ultimate truth (zong ji) can be understood. Now, these Shramanas (sha men, Buddhist monks) do not understand the meaning beyond the surface of the words, and are confused by the superficial purpose of the teachings; their error is already fully revealed. If this can be clearly verified, it would be a rare thing to hear and see in the world.
The answer is: The profound doctrine is vast and far-reaching, and the spiritual principle is subtle and profound. It can be sought through reason, but it is difficult to question with specific matters. Since it involves teachings, it should be examined according to the times. Although the means of adapting to the world have myriad differences in quality, the ultimate goal is to accomplish edification, which lies in being able to sense the minds of the people in application, thereby communicating their understanding. When the degree of understanding reaches its limit, it stops, which is what their wisdom cannot comprehend, and it is unrelated to the realm beyond sight and hearing. If so, then it is not something that those who have realized the ultimate truth cannot encompass, but those who encompass it cannot simultaneously control all aspects. Therefore, those who spoke of the Great Dao in ancient times, after five transformations, could determine the names of things; after nine transformations, they could speak of rewards and punishments. These are only the steps within the square, and they cannot be established all at once, let alone the realm beyond the square? Please allow me to further extend it to expand its category. Beyond the Six Directions (liu he, heaven, earth, and the four cardinal directions), what is preserved but not discussed is not that it cannot be discussed, but that discussing it may lead to deviations. Within the Six Directions, what is discussed but not debated is not that it cannot be debated, but that debating it may lead to doubts. The ways of governing the world and the aspirations of the former kings recorded in the 'Spring and Autumn Annals' (chun qiu, Confucian classic), which are debated but not deliberated, are not that they cannot be deliberated, but that deliberating them may lead to chaos. These three all take what cannot be reached by one's own eyes and ears as the key, and do not involve the realm beyond sight and hearing. Therefore, seeking the intention of the sages, then the inner and outer paths can be combined and understood. I often think that the Dao and the teachings of names, the Tathagata (ru lai, one of the titles of the Buddha) and Yao and Confucius (yao kong, Yao and Confucius), although their beginnings are different, they subtly influence each other; their starting points are indeed different, but their ultimate goals are the same. Analyzing them in detail, their ultimate destination can be seen clearly. Reason sometimes unites before dividing, and sometimes divides before uniting. In the case of uniting before dividing, the Buddhas and Tathagatas are like this. In the case of dividing before uniting, the kings of past dynasties who have not realized the ultimate truth are the flow of this situation. How can this be proven? The scriptures say that the Buddha has natural and wondrous powers, using expedient means to teach sentient beings, widely changing according to where he enters, sometimes transforming into spiritual immortals, Wheel-Turning Sage Kings (zhuan lun sheng di, a holy king who possesses the wheel treasure to rule the world), sometimes transforming into ministers, national teachers, and Taoists; in such cases, he appears everywhere. The kings and gentlemen do not know who he is. This is what is called the situation of uniting before dividing.
。或有始創大業而功化未就。跡有參差故所受不同。或期功于身後。或顯應于當年。聖王即之而成教者。亦不可稱算。雖抑引無方必歸塗有會。此所謂乖而後合者也。若今乖而後合。則擬步通涂者。必不自崖於一揆。若今合而後乖。則釋迦之與堯孔。歸致不殊斷可知矣。是故自乖而求其合。則知理會之必同自合而求其乖。則悟體極之多方。但見形者之所不兼。故或眾涂而駭其異耳。因茲而觀。天地之道功盡于運化。帝王之德理極于順通。若以對夫獨絕之教不變之宗。故不得同年而語其優劣。亦已明矣。
沙門不敬王者論形盡神不滅第五
問曰。論者以化盡為至極。故造極者必違化而求宗。求宗不由於順化。是以引歷代君王使同之佛教。令體極之至以權君統。此雅論之所託。自必于大通者也。求之實當理則不然。何者夫稟氣極於一生。生盡則消液而同無神。雖妙物故是陰陽之化耳。既化而為生。又化而為死。既聚而為始。又散而為終。因此而推。故知神形俱化原無異統。精粗一氣始終同宅。宅全則氣聚而有靈。宅毀則氣散而照滅。散則反所受于大本。滅則復歸于無物。反覆終窮皆自然之數耳。孰為之哉。若令本則異氣數合則同化。亦為神之處形。猶火之在木。其生必並其毀必滅。形離則神散而罔寄。木朽則
【現代漢語翻譯】 現代漢語譯本：或許有人開始建立偉大的事業，但功績和教化尚未完成。由於經歷各有差異，所以得到的果報也不同。有些人期望功績在身後顯現，有些人則希望在當年就得到顯應。傚法聖王併成就教化的人，也是數不勝數。雖然引導的方式各有不同，但最終必然會殊途同歸。這就是所謂的『先背離而後統一』。如果現在是先背離而後統一，那麼想要遵循共同道路的人，一定不會固守於一種方式。如果現在是先統一而後背離，那麼釋迦牟尼與堯、孔的最終目標並無不同，這是可以斷定的。因此，從背離的角度去尋求統一，就會明白道理的最終歸宿必然相同；從統一的角度去尋求背離，就會領悟到真理的體現方式多種多樣。只是那些只看到表面現象的人無法兼顧，所以才會因為道路眾多而感到驚異罷了。因此來看，天地的法則在於不斷地執行變化，帝王的德行在於順應和通達事理。如果用這些來與絕對獨特、永恒不變的宗教相比，就不能相提並論，更不能說誰優誰劣，這一點已經很明顯了。
沙門不敬王者論 形盡神不滅 第五
問：論者認為化滅是最終的境界，所以追求最終境界的人必然會背離世俗教化而尋求根本。尋求根本不應該順應世俗教化，因此引用歷代君王來使他們認同佛教，從而用最終的真理來權衡君王的統治。這是高雅的論調所寄託的，必然是追求大道通達的人。但如果從實際道理來探求，就不是這樣。為什麼呢？因為稟受天地之氣，生命達到極致就是一生。生命終結就會消散，最終歸於虛無，神也是一樣。即使是精妙的事物，也只是陰陽二氣的變化而已。已經變化而產生生命，又變化而產生死亡。已經聚集而開始，又消散而結束。因此推論，就知道形體和精神一同消滅，原本就沒有不同的統屬。精氣和粗氣本為一體，從始至終都在一起。身體完整，精氣就聚集而有靈性；身體毀壞，精氣就消散而滅亡。消散就回歸到所稟受的根本，滅亡就回歸到虛無。循環往復，最終窮盡，都是自然規律罷了，是誰在主宰呢？如果說根本是不同的氣，數量結合就一同變化，那麼神依附於形體，就像火存在於木頭中一樣，它的產生必然與木頭並存，它的毀滅也必然與木頭一同消滅。形體分離，神就會消散而無所寄託；木頭腐朽，火就會熄滅。
【English Translation】 English version: Perhaps there are those who begin to create great undertakings, but their merits and teachings are not yet complete. Because their experiences differ, the rewards they receive also differ. Some expect their merits to manifest after their death, while others hope to receive them in the same year. Those who emulate the sage kings and achieve teachings are also countless. Although the methods of guidance differ, they will inevitably converge to the same destination. This is what is meant by 'first diverging and then unifying'. If it is now a matter of first diverging and then unifying, then those who wish to follow a common path will certainly not adhere to one method. If it is now a matter of first unifying and then diverging, then it can be determined that the ultimate goals of Sakyamuni (釋迦牟尼, the founder of Buddhism) and Yao (堯, a legendary Chinese ruler) and Confucius (孔, a famous Chinese philosopher) are no different. Therefore, from the perspective of divergence to seek unity, one will understand that the ultimate destination of reason must be the same; from the perspective of unity to seek divergence, one will realize that the manifestation of truth is diverse. It is only those who see only the surface phenomena who cannot encompass everything, and therefore are amazed by the multitude of paths. Therefore, from this perspective, the law of heaven and earth lies in constant operation and change, and the virtue of emperors lies in adapting to and understanding the principles of things. If these are compared with absolutely unique and unchanging religions, they cannot be compared on the same level, let alone say who is superior or inferior, which is already very clear.
A Sramana's (沙門, a Buddhist monk) Argument Against Paying Homage to Kings: Form Ceases, Spirit Does Not Perish - Chapter Five
Question: The debater believes that annihilation is the ultimate state, so those who seek the ultimate state must deviate from worldly teachings and seek the root. Seeking the root should not be in accordance with worldly teachings, so they cite the kings of past dynasties to make them agree with Buddhism, so as to weigh the rule of kings with the ultimate truth. This is what the elegant argument is based on, and it must be the pursuit of those who seek great understanding. But if we explore it from the actual principle, it is not so. Why? Because receiving the Qi (氣, vital energy) of heaven and earth, the ultimate of life is one lifetime. When life ends, it will dissipate and ultimately return to nothingness, and so does the spirit. Even subtle things are only the transformation of Yin (陰, negative/passive principle) and Yang (陽, positive/active principle). Having transformed to produce life, it transforms again to produce death. Having gathered to begin, it scatters again to end. Therefore, inferring from this, we know that form and spirit perish together, and there is originally no different affiliation. Essence and coarse Qi are one, and they are together from beginning to end. When the body is complete, the essence gathers and has spirituality; when the body is destroyed, the essence dissipates and perishes. Dissipation returns to the root from which it was received, and annihilation returns to nothingness. The cycle repeats, ultimately exhausting, all are natural laws, who is in charge? If it is said that the root is different Qi, and the number combines to transform together, then the spirit depends on the form, just as fire exists in wood, its birth must coexist with the wood, and its destruction must also perish with the wood. When the form separates, the spirit will dissipate and have nothing to rely on; when the wood decays, the fire will extinguish.
火寂而靡托。理之然矣。假使同異之分昧而難明。有無之說必存乎聚散。聚散氣變之總名萬化之生滅。故莊子曰。人之生氣之聚。聚則為生。散則為死。若死生為彼徒苦。吾又何患。古之善言道者。必有以得之。若果然耶。至理極於一生。生盡不化義可尋也。
答曰。夫神者何耶。精極而為靈者也。精極則非卦象之所圖。故聖人以妙物而為言。雖有上智猶不能定其體狀窮其幽致而談者。以常識生疑多同自亂。其為誣也。亦已深矣。將欲言之。是乃言夫不可言。今于不可言之中。復相與而依俙。神也者圓應無主妙盡無名。感物而動。假數而行。感物而非物故物化而不滅。假數而非數。故數盡而不窮。有情則可以物感。有識則可以數求。數有精粗。故其性各異。智有明闇。故其照不同。推此而論。則知化以情感神以化傳。情為化之母。神為情之根。情有會初之道。神有冥移之功。但悟徹者反本。惑理者逐物耳。古之論道者。亦未有所同請引而明之。莊子發玄音于大宗曰。大塊勞我以生息我以死。又以生為人䩭死為反真。此所謂知生為大患。以無生為反本者也。文子稱黃帝之言曰。形有靡而神不化。以不化乘化。其變無窮。莊子亦云。特犯人之形而猶喜之。若人之形萬化而未始有極。此所謂知生不盡於一化方逐物而不
【現代漢語翻譯】 現代漢語譯本：火焰熄滅后便無所依託，這是理所當然的。假如『同』與『異』的區別難以辨明，那麼『有』與『無』的說法必然存在於聚合與離散之中。聚合與離散是氣變化的總體名稱，也是萬物生滅的原因。所以莊子說：『人的生氣聚集，聚集就產生生命；生氣離散，生命就死亡。』如果死生對於他們來說只是徒勞的痛苦，我又有什麼可憂慮的呢？古代善於談論『道』的人，必定有方法獲得它，如果真是這樣，至高的道理窮盡於一生，生命終結而不變化，這個道理是可以理解的。
回答說：所謂的『神』是什麼呢？是精氣達到極致而產生的靈性。精氣達到極致就不是卦象所能推算的了，所以聖人以『妙物』來形容它。即使有上等智慧的人也不能確定它的具體形狀，窮盡它的幽深精妙之處。而那些用常識來產生疑惑，多數人一同擾亂它的人，他們的謬誤已經很深了。想要談論它，那就是談論那不可言說的東西。現在在這不可言說的東西之中，又相互依稀地揣測。『神』是圓融應變而沒有主宰，精妙到極點而沒有名稱的。它感應外物而發動，憑藉數的變化而執行。感應外物卻不是外物本身，所以外物變化而它不會消滅；憑藉數的變化卻不是數本身，所以數有窮盡而它不會窮盡。有情感就可以被外物所感應，有意識就可以用數來尋求。數有精細和粗略之分，所以它們的性質各不相同；智慧有光明和昏暗之分，所以它們的照察也不同。由此推論，就知道變化憑藉情感，神憑藉變化來傳遞。情感是變化的母親，神是情感的根源。情感有會合初始之道的途徑，神有暗中轉移的功用。只是領悟透徹的人迴歸本源，迷惑于道理的人追逐外物罷了。古代談論『道』的人，也沒有什麼相同之處，請允許我引用一些來加以說明。莊子在大宗師篇中發出玄妙的聲音說：『大地用生命來勞累我，用死亡來休息我。』又認為生存是人的贅疣，死亡是迴歸真性。這就是所說的知道生存是最大的憂患，以無生為迴歸本源的人。文子引用黃帝的話說：『形體有消亡的時候，而精神不會變化。』用不變化來駕馭變化，它的變化是無窮無盡的。莊子也說：『偶然觸犯了人的形體就感到喜悅，如果人的形體變化萬千而沒有窮盡。』這就是所說的知道生存不僅僅是一次變化，才追逐外物而不知返還。
【English Translation】 English version: When the flame dies down, it has nothing to rely on. This is the natural order. If the distinction between 'same' and 'different' is obscure and difficult to discern, then the notions of 'existence' and 'non-existence' must reside in aggregation and dispersion. Aggregation and dispersion are the general terms for the changes of qi (vital energy), and the cause of the birth and death of all things. Therefore, Zhuangzi (ancient Chinese philosopher) said: 'When a person's vital energy gathers, it produces life; when it disperses, life ceases.' If life and death are merely futile suffering for them, what should I worry about? Those who were good at speaking of the 'Dao' (the Way) in ancient times must have had a way to attain it. If that is indeed the case, the ultimate principle is exhausted in one lifetime, and the meaning of life ending without change can be understood.
The answer is: What is 'Shen' (spirit) then? It is the spirituality that arises when essence (精, jing) reaches its extreme. When essence reaches its extreme, it cannot be calculated by the trigrams and hexagrams. Therefore, the sages use 'subtle things' to describe it. Even those with superior wisdom cannot determine its specific shape or exhaust its profound and subtle aspects. Those who generate doubts based on common knowledge and those who collectively confuse it, their errors are already profound. To speak of it is to speak of the unspeakable. Now, within this unspeakable thing, we vaguely speculate about it together. 'Shen' is all-encompassing and responsive without a master, subtle to the extreme and without a name. It is moved by external things and operates through the changes of numbers. It is moved by things but is not the thing itself, so things change but it does not perish; it operates through the changes of numbers but is not the number itself, so numbers have an end but it does not. If there are emotions, it can be moved by things; if there is consciousness, it can be sought through numbers. Numbers have fine and coarse distinctions, so their natures are different; wisdom has brightness and darkness, so their illuminations are different. From this, we know that change relies on emotions, and spirit is transmitted through change. Emotions are the mother of change, and spirit is the root of emotions. Emotions have a way to meet the initial Dao, and spirit has the function of subtle transformation. Only those who thoroughly understand return to the origin, while those who are confused by reason pursue external things. Those who discussed the Dao in ancient times did not all agree. Please allow me to cite some examples to illustrate this. Zhuangzi, in the chapter 'Da Zong Shi' (The Great and Venerable Teacher), uttered a profound sound, saying: 'The Great Clod (天地, heaven and earth) burdens me with life and gives me rest with death.' He also considered life as a tumor on a person and death as a return to true nature. This is what is meant by knowing that life is the greatest worry and taking non-life as a return to the origin. Wenzi (ancient Chinese philosopher) quoted the words of the Yellow Emperor (Huangdi, legendary Chinese sovereign) saying: 'The form has an end, but the spirit does not change.' Using the unchanging to ride the changing, its changes are endless. Zhuangzi also said: 'To accidentally touch a person's form is to feel joy; if a person's form changes ten thousand times without end.' This is what is meant by knowing that life is not just one change, and only then does one pursue external things without knowing to return.
反者也。二子之論。雖未究其實。亦嘗傍宗而有聞焉。論者不尋方生方死之說。而惑聚散於一化。不思神道有妙物之靈。而謂精粗同盡。不亦悲乎。火木之喻原自聖典。失其流統。故幽興莫尋。微言遂淪於常教。令談者資之以成疑。向使時無悟宗之匠。則不知有先覺之明。冥傳之巧沒世靡聞。何者夫情數相感其化無端。因緣密構潛相傳寫。自非達觀孰識其變。請為論者驗之。以實火之傳於薪。猶神之傳於形火之傳異薪。猶神之傳異形。前薪非后薪。則知指窮之術妙。前形非后形。則悟情數之感深。惑者見形朽於一生。便以為神情俱喪。猶睹火窮於一木。謂終期都盡耳。此曲從養生之談非遠尋其類者也。就如來論。假令神形俱化。始自天本愚智資生同稟所受。問所受者為受之於形耶。為受之於神耶。若受之於形。凡在有形皆化而為神矣。若受之於神。是為以神傳。神則丹朱與帝堯齊聖。重華與瞽叟等靈。其可然乎。其可然乎。如其不可。固知冥緣之構著于在昔。明闇之分定於形初。雖靈鈞善運。猶不能變性之自然。況降茲已還乎。驗之以理。則微言而有徴。效之以事。可無惑于大通。
論成后。有退居之賓。步朗月而宵游。相與共集法堂。因而問曰。敬尋雅論。大歸可見。殆無所間。一日試重研究。蓋所未盡亦少
【現代漢語翻譯】 現代漢語譯本： 這是反對的觀點。慧遠和劉遺民二位的討論，雖然沒有完全探究到其中的真諦，但也曾經從旁觸及到一些。那些評論的人不探尋『方生方死』的說法（指精神隨形體的變化而變化，而非斷滅），卻迷惑于萬物聚散都歸於同一變化；不思考精神具有微妙莫測的靈性，卻認為精神和形體一同消亡，這難道不是可悲的嗎？用火和木來比喻，原本出自佛教經典，但人們失去了對它的正確理解，所以深奧的意趣無法尋覓，精微的道理也淪為普通的教義，讓談論的人用它來增加疑惑。假如當時沒有領悟佛理的大師，那麼就不知道有先知先覺的智慧，這種暗中傳承的巧妙方法就會永遠不為人知。為什麼呢？因為情感和數理相互感應，其變化沒有窮盡，因緣巧妙地構成，暗中相互傳遞，如果不是通達事理的人，誰能認識到其中的變化呢？請讓我為評論的人驗證一下：就像火傳遞到木柴上，如同精神傳遞到形體上；火傳遞到不同的木柴上，如同精神傳遞到不同的形體上。之前的木柴不是之後的木柴，由此可知『指窮之術』（指用一個事物來比喻另一個事物，最終會發現兩者之間的差異）的精妙；之前的形體不是之後的形體，由此領悟到情感和數理感應的深刻。迷惑的人看到形體在一生中朽壞，就認為精神和情感一同喪失，就像看到火在一根木頭上熄滅，就認為最終會完全消失一樣。這只是從養生的角度來談論，而不是從深遠的角度來探尋事物的本質。就如來佛的觀點來說，假設精神和形體一同消亡，從最初的天性來說，愚笨和聰慧的人都同樣稟受所受之物。請問所受之物是受之於形體呢？還是受之於精神呢？如果受之於形體，那麼凡是有形體的都會變化成為精神了。如果受之於精神，這就是用精神來傳遞精神，那麼丹朱（堯的兒子，不肖）和帝堯（聖明的君主）就一樣聖明，重華（舜的名字）和瞽叟（舜的父親，愚昧）就一樣有靈性了，這可能嗎？這可能嗎？如果這是不可能的，那麼就可以知道暗中的因緣在過去就已經構成，光明和黑暗的區別在形體最初就已確定。即使是靈巧的工匠，也不能改變天性的自然，更何況是現在呢？用道理來驗證，那麼精微的言論就有證據；用事實來效驗，就可以不疑惑于大通（指通達事理）。
文章完成後，有一位退居隱士，在明亮的月光下夜晚遊玩，和大家一起聚集在法堂，於是問道：恭敬地拜讀了您的文章，大致的觀點已經明白了，幾乎沒有什麼疑問。如果有一天重新深入研究，可能還有一些沒有完全理解的地方。
【English Translation】 English version: This is a dissenting view. Although Huiyuan (a famous Buddhist monk) and Liu Yimin's (a recluse) discussions did not fully explore the ultimate truth, they did touch upon some aspects from the side. Those who comment do not seek the meaning of 'instantaneous arising and ceasing' (referring to the spirit changing with the form, not annihilation), but are confused by the aggregation and dispersion of all things returning to the same transformation; they do not consider that the spirit has subtle and unfathomable intelligence, but believe that the spirit and form perish together. Is this not lamentable? The analogy of fire and wood originally came from Buddhist scriptures, but people have lost the correct understanding of it, so the profound interest cannot be found, and the subtle principles have been reduced to ordinary teachings, allowing those who discuss it to use it to increase doubts. If there had been no masters who understood the Buddhist principles at that time, then they would not have known the wisdom of the enlightened, and this subtle method of secret transmission would never have been heard of. Why? Because emotions and numbers interact with each other, and their changes are endless. The causes and conditions are cleverly constructed and secretly transmitted to each other. If it is not someone who understands the principles, who can recognize the changes? Please allow me to verify it for those who comment: Just as fire is transmitted to firewood, so is the spirit transmitted to the form; fire is transmitted to different firewood, so is the spirit transmitted to different forms. The previous firewood is not the later firewood, from which we can know the subtlety of the 'art of pointing to the limit' (referring to using one thing to compare another, and eventually discovering the differences between the two); the previous form is not the later form, from which we can understand the depth of the interaction between emotions and numbers. Those who are confused see the form decay in one lifetime, and think that the spirit and emotions are lost together, just like seeing the fire extinguished on one piece of wood, and thinking that it will eventually disappear completely. This is only discussing from the perspective of nourishing life, not exploring the essence of things from a distant perspective. According to the view of the Tathagata (another name for Buddha), assuming that the spirit and form perish together, from the original nature, both the foolish and the wise equally receive what they receive. May I ask, is what is received received from the form? Or is it received from the spirit? If it is received from the form, then everything with form will transform into spirit. If it is received from the spirit, then this is using the spirit to transmit the spirit, then Danzhu (Yao's son, unworthy) and Emperor Yao (a wise ruler) would be equally wise, and Chonghua (Shun's name) and Gusou (Shun's father, ignorant) would be equally spiritual. Is this possible? Is this possible? If this is impossible, then we can know that the secret causes and conditions were already formed in the past, and the distinction between light and darkness was determined at the beginning of the form. Even a skillful craftsman cannot change the nature of nature, let alone now? Verifying it with reason, then the subtle words have evidence; verifying it with facts, then there will be no doubt about the great understanding (referring to understanding the principles).
After the article was completed, a recluse who had retired from the world, strolled in the bright moonlight at night, and gathered with everyone in the Dharma hall, and then asked: I have respectfully read your article, and the general points have been understood, and there are almost no questions. If one day I re-examine it in depth, there may still be some things that are not fully understood.
許處耳。意以為沙門德式。是變俗之殊制。道家之名器施於君親。固宜略于形敬。今所疑者。謂甫創難就之業。遠期化表之功。潛澤無現法之效。來報玄而未應。乃令王公獻供信士屈體。得無坐受其德陷乎早計之累。虛沾其惠同夫素餐之譏耶。主人良久乃應曰。請為諸賢近取其類。有人於此奉宣時命遠通殊方九譯之俗。問王當資以糇糧錫以輿服不。答曰然。主人曰。類可尋矣。夫稱沙門者何耶。謂其能發矇俗之幽昏。啟化表之玄路。方將以兼忘之道與天下同往。吏希高者挹其遺風。漱流者味其餘津。若然雖大業未就。觀其超步之跡。所悟固已弘矣。然則運通之功。資存之益。尚未酬其始誓之心。況答三業之勞乎。又斯人者。形雖有待情無近寄。視夫四事之供。若鶴蚊之過乎其前者耳。濡沫之惠復焉足語哉。眾賓於是始悟冥涂以開𨅊為功。息心以凈畢為道。乃欣然怡衿詠言而退。
晉元興三年歲次閼逢。於時天子蒙塵。人百其憂。凡我同志僉懷輟旒之嘆。故因述斯論焉。
沙門袒服論
遠法師
或問曰。沙門袒服出自佛教是禮與。答曰然。問曰。三代殊制其禮不同。質文之變備於前典。而佛教出乎其外。論者咸有疑焉。若有深致。幸誨其未聞。
答曰。玄古之民。大樸未虧其禮不文。三
【現代漢語翻譯】 現代漢語譯本： 客人問道：『恕我冒昧，我認為沙門（Śrāmaṇa，指出家修道者）的德行和規範是與世俗不同的。他們改變世俗的裝束，制定特殊的制度，將道家的名號和器物施用於君主和親人，所以稍微簡化一些外在的禮敬也是應該的。現在我所疑惑的是，他們聲稱要開創難以成就的事業，長遠地期望教化四方，但實際上，他們所帶來的恩澤並沒有立刻顯現的效果，未來的回報又玄妙而難以應驗。然而，卻讓王公貴族向他們獻上供養，讓信徒們屈身禮拜。這樣難道不會有白白接受供養的嫌疑，陷入過早地貪圖利益的過失，虛假地享受恩惠，和那些只吃飯不做事的人一樣受到譏諷嗎？』 主人沉默了很久才回答說：『請允許我為各位賢士就近舉個例子。如果有人奉命出使遠方，去和需要九重翻譯才能溝通的異國他鄉打交道，那麼國王應該資助他乾糧和車馬服飾嗎？』 客人回答說：『當然應該。』 主人說：『道理就在這裡了。所謂沙門是什麼呢？是指他們能夠開啓蒙昧世俗的幽暗，開闢教化四方的玄妙道路。他們將以兼忘萬物的道理與天下人一同前行。做官的人仰慕他們遺留下來的風範，隱士品味他們留下的甘甜。如果這樣，即使偉大的事業還沒有成就，但觀察他們超凡脫俗的足跡，所領悟到的道理已經非常弘大了。既然如此，那麼資助他們是爲了讓他們能夠順利完成使命，是爲了讓他們能夠更好地生存下去，這還不足以酬謝他們最初的誓願，更何況是報答他們身、口、意三業的辛勞呢？而且，這些人，形體上雖然有所需求，但情感上卻沒有任何依戀。他們看待人們供養的飲食衣服等四事，就像蚊子從鶴面前飛過一樣微不足道。又怎麼能說他們貪圖小小的恩惠呢？』 眾位賓客這才醒悟，原來開啓蒙昧的道路就是最大的功德，止息妄念，以清凈無為作為最終的歸宿。於是都高興地整理好衣襟，吟詠著詩歌離開了。 晉元興三年，時值歲星在閼逢的位置。當時天子流離失所，百姓憂心忡忡。我們這些志同道合的人都懷著對朝廷衰敗的嘆息，所以就寫下了這篇討論。 《沙門袒服論》 遠法師 有人問道：『沙門袒露身體的服裝出自佛教，這是符合禮儀的嗎？』 回答說：『是的。』 問道：『夏、商、週三代有不同的制度，禮儀也各不相同。禮儀的質樸和文飾的變化都記載在古代的典籍中。而佛教是外來的，所以議論的人都感到疑惑。如果有什麼深刻的道理，希望您能指教我這些沒有聽過的。』 回答說：『遠古的百姓，純樸的本性沒有喪失，所以他們的禮儀不講究文飾。夏、商、周
【English Translation】 English version: A guest asked: 'Excuse my presumption, but I believe that the virtues and norms of the Śrāmaṇas (Śrāmaṇa, referring to monks and ascetics) are different from those of the secular world. They change secular attire, establish special systems, and apply the titles and instruments of Daoism to rulers and relatives, so it is appropriate to simplify external reverence somewhat. What I doubt now is that they claim to be creating a difficult-to-achieve undertaking, and expect to transform the world in the long term, but in reality, the benefits they bring do not have immediate effects, and the future rewards are mysterious and difficult to realize. However, they allow princes and nobles to offer them offerings, and believers to bow down and worship. Wouldn't this lead to the suspicion of accepting offerings for nothing, falling into the fault of prematurely seeking benefits, falsely enjoying favors, and being ridiculed like those who only eat and do nothing?' The host was silent for a long time before replying: 'Please allow me to give you a nearby example for you gentlemen. If someone is sent on a mission to a distant place to deal with foreign lands that require nine levels of translation to communicate, should the king subsidize him with food, clothing, and vehicles?' The guest replied: 'Of course.' The host said: 'The principle is here. What is a Śrāmaṇa? It refers to those who can open up the darkness of the ignorant world and open up the mysterious path of transforming the world. They will advance with all people under heaven with the principle of forgetting everything. Officials admire the legacy they left behind, and hermits savor the sweetness they left behind. If so, even if the great undertaking has not yet been accomplished, observing their transcendent footprints, the principles they have realized are already very grand. In that case, subsidizing them is to enable them to complete their mission smoothly, and to enable them to survive better. This is not enough to repay their initial vows, let alone repay the labor of their body, speech, and mind? Moreover, these people, although they have physical needs, have no emotional attachments. They regard the four offerings of food and clothing as insignificant as a mosquito flying past a crane. How can it be said that they covet small favors?' The guests then realized that opening up the path of ignorance is the greatest merit, and stopping delusions and taking purity and non-action as the ultimate destination. So they happily tidied up their clothes, chanted poems, and left. In the third year of the Yuanxing era of the Jin Dynasty, the year was in the position of Efeng. At that time, the emperor was displaced and the people were worried. We like-minded people all sighed at the decline of the court, so we wrote this discussion. 'On Śrāmaṇas with Bare Shoulders' Master Yuan Someone asked: 'The clothing of Śrāmaṇas with bare shoulders comes from Buddhism. Is this in accordance with etiquette?' The answer is: 'Yes.' Asked: 'The Xia, Shang, and Zhou dynasties had different systems, and the etiquette was also different. The changes in the simplicity and ornamentation of etiquette are recorded in ancient classics. However, Buddhism is foreign, so those who discuss it feel doubtful. If there is any profound reason, I hope you can teach me what I have not heard.' The answer is: 'The people of ancient times did not lose their simple nature, so their etiquette did not emphasize ornamentation. The Xia, Shang, and Zhou
王應世。故與時而變。因茲以觀。論者之所執。方內之格言耳。何以知其然。中國之所無。或得之於異俗。其民不移其道未止。是以天竺國法。盡敬于所尊。表誠于神明。率皆袒服。所謂去飾之甚者也。雖記籍末流茲土。其始似有聞焉。佛出於世因而為教。明所行不左故應右袒。何者。將辯貴賤必存乎位。位以進德。則尚賢之心生。是故沙門越名分以背時。不退已而求先。又人之所能。皆在於右。若動不以順則觸事生累。過而能復雖中賢猶未得。況有下於此者乎。請試言之。夫形以左右成體。理以邪正為用。二者之來各乘其本。滯根不拔則事未癒。應而形理相資其道。微明世習未移應徴。難辯袒服既彰則形。隨事感理悟其心。以御順之氣表誠之體。而邪正兩行。非其本也。是故世尊以袒服篤其誠而閑其邪。使名實有當敬慢不雜。然後開出要之路。導真性于久迷。令淹世之賢不自絕於無分。希進之流不惑涂而旋步。於是服膺聖門者。咸履正思順異跡同軌。緬素風而懷古。背華俗以洗心。專本達變即近悟遠。形服相愧理深其感。如此則情禮專向修之不倦。動必以順不覺形之自恭。斯乃如來勸誘之外因。斂粗之妙跡。而眾談未諭。或欲革之。反古之道。何其深哉。
何鎮南難
見答問袒服指訓。兼弘摽未文于玄
【現代漢語翻譯】 現代漢語譯本： 王應世說：『所以要隨著時代而變化，通過這個來觀察，那些議論者的執著，不過是地域內的格言罷了。』為什麼知道是這樣呢？因為中國所沒有的，或許是從其他地方的風俗學來的。那裡的人民不改變他們的習俗，他們的道路就不會停止。因此，在天竺國（India）的法律中，對所尊敬的人盡最大的敬意，對神明表達真誠，通常都袒露右肩。這可以說是去除裝飾到了極點。雖然相關的記載很少流傳到這裡，但最初似乎有所耳聞。佛（Buddha）出現在世間，因此而設立教義，表明所行之事不偏左，所以應該袒露右肩。為什麼呢？因為要區分貴賤，必定要依據地位。地位用來提升道德，那麼崇尚賢能的心就會產生。所以，沙門（Shramana，佛教修行者）超越名分而背離時代，不退讓於人而追求領先。而且，人的能力都在於右手。如果行動不順應規律，就會處處產生麻煩。犯錯后能夠改正，即使是中等賢能的人也還未達到完美，更何況是比這還差的人呢？請讓我試著說說。形體通過左右來構成整體，道理通過邪正來發揮作用。這兩者的到來，各自遵循其根本。如果固守根本而不改變，事情就不會好轉。順應規律，形體和道理相互輔助，其中的道理非常微妙。世俗的習慣沒有改變，順應規律的徵兆難以分辨。袒露右肩已經彰顯，那麼形體隨著事情而感知道理，領悟其心，用來駕馭順應之氣，表達真誠的形體。而邪惡和正義並行，就不是它的根本。所以，世尊（World-Honored One，對佛的尊稱）用袒露右肩來堅定他的真誠，從而約束他的邪惡，使名分和實際相符，尊敬和輕慢不混雜。然後開闢通往要道的道路，引導真性迴歸到長久的迷失中，使沉溺於世俗的賢人不會因為沒有名分而自我斷絕，希望進步的人不會因為迷惑而徘徊不前。於是，信奉聖門的人，都遵循正道，思考順應，不同的外表卻遵循相同的準則，懷念樸素的風氣而追思古代，背離浮華的習俗而洗滌心靈，專注于根本而通達變化，從近處領悟到遠處。形體和服裝相互慚愧，道理深刻地感動著他們。這樣，情感和禮儀都專注地嚮往，修行而不倦怠，行動必定順應規律，不知不覺中形體自然恭敬。這就是如來（Tathagata，佛的稱號）勸導的外在原因，收斂粗俗的微妙行為，但眾人沒有理解，或者想要改變它。返回到古代的道路，是多麼的深奧啊！
何鎮南的提問
見於關於袒露右肩的問答，兼弘揚玄妙的未盡之文。
【English Translation】 English version: Wang Yingshi said, 'Therefore, one must change with the times. Observing through this, the attachments of those who argue are merely local maxims.' How do we know this is so? Because what China lacks may be learned from the customs of other places. If the people there do not change their customs, their path will not cease. Therefore, in the laws of Tianzhu (India), they show the utmost respect to those who are revered and express sincerity to the deities, usually by baring their right shoulder. This can be said to be the extreme of removing adornment. Although related records rarely circulate here, it seems that it was initially heard of. The Buddha (Buddha) appeared in the world and thus established the teachings, indicating that what is done is not biased to the left, so the right shoulder should be bared. Why? Because to distinguish between the noble and the lowly, one must rely on status. Status is used to enhance morality, then the heart that values the virtuous will arise. Therefore, the Shramana (Shramana, Buddhist practitioner) transcends status and deviates from the times, not yielding to others but pursuing the lead. Moreover, people's abilities lie in the right hand. If actions do not follow the rules, troubles will arise everywhere. If one can correct mistakes, even a person of medium virtue has not yet reached perfection, let alone someone worse than that? Please let me try to explain. The form is formed by the left and right, and the principle is used by evil and righteousness. The arrival of these two each follows its root. If the root is stuck and not pulled out, things will not improve. Adapting to the rules, the form and principle assist each other, the truth of which is very subtle. If worldly habits do not change, the signs of adapting to the rules are difficult to distinguish. Baring the right shoulder has been revealed, then the form perceives the principle according to the matter, comprehends its heart, and uses it to control the breath of obedience, expressing the form of sincerity. And evil and righteousness go hand in hand, which is not its root. Therefore, the World-Honored One (World-Honored One, an honorific title for the Buddha) used baring the right shoulder to strengthen his sincerity and restrain his evil, so that the name and reality match, and respect and contempt are not mixed. Then open the road to the main road, guide the true nature back to the long-term lost, so that the virtuous who are immersed in the world will not cut themselves off because they have no status, and those who hope to progress will not hesitate because of confusion. Therefore, those who believe in the holy gate follow the right path, think about obedience, and different appearances follow the same guidelines, cherish the simple atmosphere and remember the ancient times, and abandon the flashy customs to wash their hearts, focus on the root and understand the changes, and understand from the near to the far. The form and clothing are ashamed of each other, and the truth deeply touches them. In this way, emotions and etiquette are focused on yearning, practicing without fatigue, and actions must follow the rules, and the form is naturally respectful without knowing it. This is the external reason for the Tathagata's (Tathagata, the title of the Buddha) persuasion, and the subtle behavior of restraining vulgarity, but the people have not understood it, or want to change it. The road back to ancient times is so profound!
He Zhennan's question
Seen in the questions and answers about baring the right shoulder, and promoting the unfinished text of the Xuanmiao.
古資形。理于近用使敬慢殊流。識服俱盡殆無間然。至於所以明順。猶有未同。何者。儀形之設。蓋在時而用。是以事有內外。乃可以淺深應之。李釋之與周孔。漸世之與遺俗。在於因循不同。必無逆順之殊明矣。故老明兵兇處右禮以喪制不左。且四等窮奉親之至。三驅顯王跡之仁。在後而要其旨可見。寧可寄至順。于兇事表吉。誠于喪容哉。鄭伯所以肉袒。亦猶許男輿櫬。皆自以所乘者逆。必受不測之罰。以斯而證順將何在。故率所懷想更詳盡令內外有歸。
遠法師答
敬尋問旨。蓋是聞其遠涂照所未盡。令精粗並順內外有歸。三複斯誨。所悟良多。常以為道訓之與名教。釋迦之與周孔。發致雖殊而潛相影響。出處誠異終期則同。但妙跡隱於常用。指歸昧而難尋遂令至言隔於世典。談士發殊涂之論。何以知其然。聖人因弋釣以去其甚。順四時以簡其煩。三驅之禮。失前禽而不吝。網罟之設。必待化而方用。上極行葦之仁。內延釋迦之慈。使天下齊己物我同觀。則是合抱之一毫。豈有間于優劣而非相與者哉。然自跡而尋。猶大同于兼愛。遠求其實則階差有分。分之所通未可勝言。故漸慈以進德。令事顯于君親。從此而觀。則內外之教可知。聖人之情可見。但歸涂未啟。故物莫之識。若許其如此。則袒服之
【現代漢語翻譯】 現代漢語譯本：古老的資材形態，在實際應用中，要使尊敬和怠慢有所區分。認識和服從都達到極致，幾乎沒有可以挑剔的地方。至於如何明確順從的道理，仍然存在不同看法。為什麼呢？禮儀形式的設定，大概是根據時代而變化的。因此事情有內外之分，才能用深淺不同的方式來應對。李悝、商鞅的變法與周公、孔子的思想，隨著時代變遷和遺留風俗的不同，在於因循守舊的方式不同，必然不存在逆從的明顯區別。所以老子認為用兵是兇事，處在右邊，喪事以禮制為準，不居左邊。而且天子四時祭祀窮盡奉養雙親的至誠，天子三面圍獵顯現王者仁慈的足跡，在後世考察，其中的主旨是可以看出來的。怎麼可以將最順應天理人情的道理，寄託在兇事上，用以彰顯吉祥，在喪事中表達喜悅之情呢？鄭伯之所以裸露上身，也像許男用車載著棺材一樣，都是因為自己乘坐的交通工具冒犯了對方，必定會受到意想不到的懲罰。用這些來證明順從，又在哪裡呢？所以希望能夠詳細地考慮，使內外都有歸宿。
遠法師回答：
恭敬地拜讀您的來信，大概是聽說我見識淺薄，未能完全理解，希望我能精細地理解，使內外都能順應，都有歸宿。反覆閱讀您的教誨，我領悟了很多。我一直認為，道家的訓誡與儒家的名教，釋迦牟尼的教義與周公、孔子的思想，發端雖然不同，但潛在地相互影響。出發點確實不同，但最終的目標是一致的。只不過微妙的痕跡隱藏在日常應用中，宗旨隱晦而難以尋找，於是導致至理名言與世俗典籍相隔絕，學者們發表不同的見解。怎麼知道是這樣的呢？聖人通過射獵和釣魚來去除過分的行為，順應四季來簡化繁瑣的事務。天子三面圍獵的禮儀，即使失去了前面的禽獸也不吝惜，設定網罟，一定要等到動物繁殖后再使用。上可以推及到行葦的仁慈，內可以延伸到釋迦牟尼的慈悲。使天下人齊同看待自己和萬物，物我和諧統一。那麼合抱的大樹也像一根毫毛一樣，哪裡會有優劣之分，而不是相互依存呢？然而，如果從外在的跡象去尋找，就像墨子的兼愛一樣，範圍很大。如果深入探求其實質，那麼階梯和差別是存在的。這些差別的相通之處，是說不盡的。所以用漸進的慈悲來增進德行，使孝順的事蹟在君王和雙親面前顯現。從此來觀察，那麼儒釋兩家的教義是可以理解的，聖人的情感是可以理解的。只不過迴歸的道路還沒有開啟，所以人們不瞭解。如果允許我這樣認為，那麼裸露身體和穿著喪服的禮儀...
【English Translation】 English version: Ancient forms of resources, in practical application, should distinguish between respect and negligence. Recognition and obedience should reach their peak, leaving almost no room for criticism. As for how to clearly understand the principle of obedience, there are still different views. Why? The establishment of ritual forms is probably based on the changes of the times. Therefore, things have internal and external aspects, so that they can be dealt with in different depths. The reforms of Li Kui and Shang Yang, and the thoughts of Duke Zhou and Confucius, with the changes of the times and the differences in the remaining customs, lie in the different ways of following the old ways, and there must be no obvious difference between disobedience and obedience. Therefore, Lao Tzu believes that using soldiers is an ominous thing, located on the right, and funerals are based on etiquette, not on the left. Moreover, the Son of Heaven's four-season sacrifices exhaust the sincerity of supporting parents, and the Son of Heaven's three-sided hunting shows the traces of the king's benevolence. After examining it, the main purpose can be seen. How can the most natural and humanly reasonable principles be entrusted to ominous events to show auspiciousness, and express joy in funerals? The reason why Zheng Bo exposed his upper body is like Xu Nan carrying a coffin in a car, both because the vehicles they were riding in offended the other party, and they would inevitably be punished unexpectedly. Using these to prove obedience, where is it? Therefore, I hope to consider it in detail so that both inside and outside have a destination.
Venerable Master Yuan replied:
Respectfully reading your letter, I probably heard that my knowledge is shallow and I have not fully understood it. I hope that I can understand it carefully so that both inside and outside can be in harmony and have a destination. After reading your teachings repeatedly, I have learned a lot. I have always believed that the Taoist precepts and the Confucian teachings, the teachings of Sakyamuni and the thoughts of Duke Zhou and Confucius, although the origins are different, they potentially influence each other. The starting points are indeed different, but the ultimate goals are the same. It's just that the subtle traces are hidden in daily applications, and the purpose is obscure and difficult to find, which leads to the separation of the supreme truth from secular classics, and scholars express different opinions. How do I know this is the case? Sages remove excessive behavior through hunting and fishing, and simplify tedious affairs by following the four seasons. The etiquette of the Son of Heaven's three-sided hunting does not begrudge even the loss of the animals in front, and the setting of nets must wait until the animals reproduce before using them. Above, it can be extended to the benevolence of Xingwei, and internally, it can be extended to the compassion of Sakyamuni. Make the people of the world treat themselves and all things equally, and make things and me harmonious and unified. Then the tree that can be embraced is like a hair, where is there a distinction between good and bad, instead of being interdependent? However, if you look for it from external signs, it is like Mozi's universal love, which has a large scope. If you delve into its essence, then there are steps and differences. The commonalities of these differences are inexhaustible. Therefore, use gradual compassion to increase virtue, so that the deeds of filial piety are manifested in front of the king and parents. From this point of view, the teachings of Confucianism and Buddhism can be understood, and the emotions of the saints can be understood. It's just that the road to return has not yet been opened, so people don't understand. If I am allowed to think so, then the etiquette of exposing the body and wearing mourning clothes...
義理不容疑。來告何謂宜更詳盡。故復究敘本懷。原夫形之化也。陰陽陶鑄。受左右之體。昏明代運。有死生之說。人情咸悅生而懼死。好進而惡退。是故先王即順民性撫其自然。令吉兇殊制左右異位。由是吉事尚左。進爵以厚其生。兇事尚右。哀容以毀其性。斯皆本其所受。因順以通教。感於事變懷其先德者也。世之所貴者不過生存。生存而屈申進退道盡於此。淺深之應於是乎在。沙門則不然。後身退己而不嫌卑。時來非我而不辭辱。卑以自牧謂之謙。居眾人之所惡謂之順。謙順不失其本。則日損之功易積。出要之路可游。是故遁世遺榮反俗而動。動而反俗者。與夫方內之賢。雖貌同而實異。何以明之。凡在出家者。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。推此而言。固知發軫歸涂者。不以生累其神。超落世務者。不以情累其生。不以情累其生則生可絕。不以生累其神則神可冥。然則向之所謂吉兇成禮奉親事君者。蓋是一域之言耳。未始出於有封。有封未出則是玩其文而未達其變。若然方將滯名教以殉生。乘萬化而背宗。自至順而觀。得不曰逆乎。漸世之與遺俗指。存於此。
遠法師明報應論
答桓南郡
問曰。佛經以殺生罪重地獄斯罰。冥科幽司應若影響。余有疑焉
。何者。夫四大之體。即地水火風耳。結而成身以為神宅。寄生棲照津暢明識。雖托之以存。而其理天絕。豈唯精粗之間。固亦無受傷之地。滅之既無害於神。亦由滅天地間水火耳。
又問。萬物之心愛慾森繁。但私我有己情慮之深者耳。若因情致報乘感生。應自然之道何所寄哉。
答曰。意謂此二條是來問之關鍵。立言之津要。津要既明則群疑同釋。始涉之流或因茲以悟。可謂朗滯情于常識之表。發奇唱于未聞之前。然佛教深玄微言難辯。茍未統夫旨歸亦焉能暢其幽致。為當依傍大宗試敘所懷。推夫四大之性。以明受形之本。則假于異物托為同體。生若遺塵起滅一化。此則惠觀之所入。智刃之所游也。於是乘去來之自運。雖聚散而非我。寓群形於大夢。實處有而同無。豈復有封于所受。有繫於所戀哉。若斯理自得於心而外物未悟。則悲獨善之無功。感先覺而興懷。於是思弘道以明訓。故仁恕之德存焉。若彼我同得心無兩對。遊刃則泯一玄觀交兵則莫逆相遇。傷之豈唯無害於神。固亦無生可。殺此則文殊案劍跡逆而道順。雖復終日揮戈措刃無地矣。若然者方將托鼓舞以盡神。運干鉞而成化。雖功被猶無賞。何罪罰之有耶。若反此而尋其原。則報應可得而明。推事而求其宗則罪罰可得而論矣。嘗試言之。夫
【現代漢語翻譯】 現代漢語譯本：是什麼呢？四大（地、水、火、風）的本體，結合而成身體，作為精神的住所。寄託生命，棲息光照，通暢明晰的意識。雖然依賴它而存在，但其道理與天道隔絕。豈止是精細與粗糙之間的差別，確實也沒有任何可以受傷的地方。滅掉它既然對精神沒有損害，也就像滅掉天地間的水火一樣。
又問：萬物的心，愛慾繁多而複雜，只不過是私心、自我和情感思慮太深罷了。如果因為情感導致報應，憑藉感應而生，那麼順應自然之道，又該寄託在哪裡呢？
答：我認為這兩條是來提問的關鍵，是立論的要點。要點既然明確，那麼眾多的疑惑就會一同消解。剛開始涉獵佛法的人或許會因此而領悟。這可以說是使停滯的情感在常識之外得到開朗，在未曾聽聞之前發出奇特的見解。然而佛教深奧玄妙，微言難以分辨，如果不能統攝其主旨，又怎麼能通暢地表達其幽深的意境呢？我應當依靠佛教的大宗，嘗試敘述我所理解的，推究四大（地、水、火、風）的性質，來闡明受形之本。那麼，就會假借不同的事物，託付為同一個本體。生就像遺落的塵埃，生滅變化都是一體的。這就是智慧觀照所進入的境界，智慧之刃所遊歷的地方。於是，憑藉來去的自然執行，即使聚集和消散也不是我。將眾多的形體寄託于大夢之中，實際上處於有，卻等同於無。哪裡還會有對於所受之形的束縛，對於所愛戀之物的牽掛呢？如果這種道理自己領悟了，而外物還沒有領悟，那麼就會悲嘆獨自修善沒有功德，感嘆先覺者而心懷感觸。於是，思考弘揚佛法以闡明教訓，所以仁恕的德行就存在了。如果彼此都能領悟，心中沒有兩相對立，運用智慧就像刀刃一樣泯滅一切，玄妙的觀照交相輝映，即使交戰也不會互相違逆。傷害它豈止是對精神沒有損害，確實也沒有什麼可生可殺的。這就是文殊（Manjusri，智慧的象徵）揮舞寶劍，表面上是逆行，實際上是順應了佛道。即使整天揮舞刀戈，也沒有地方可以施展。如果這樣，就將依託鼓舞來盡情發揮精神，運用干戈來成就化育。即使功勞很大，也沒有什麼賞賜，哪裡還有什麼罪罰呢？如果反過來探尋其根源，那麼報應就可以明白；推究事情而尋求其根本，那麼罪罰就可以論定了。我嘗試著說一說，那
【English Translation】 English version: What is it? The essence of the Four Great Elements (earth, water, fire, and wind) combine to form the body, serving as a dwelling for the spirit. Life is entrusted, radiance dwells, and clear consciousness flows. Although it relies on this for existence, its principle is utterly separate from the way of heaven. It's not merely a difference between the refined and the coarse; indeed, there is no place that can be harmed. Since destroying it does no harm to the spirit, it's like extinguishing water and fire in the universe.
Furthermore, it is asked: The minds of all beings are filled with a multitude of loves and desires, merely due to selfishness, ego, and deep emotional considerations. If karmic retribution arises from emotions, and birth occurs through responsive connection, where should one entrust oneself to accord with the natural way?
The answer is: I believe these two points are the key to the questions and the essence of the argument. Once the essence is clear, all doubts will be resolved together. Those who are just beginning to explore Buddhism may gain enlightenment from this. It can be said to illuminate stagnant emotions beyond the realm of common knowledge and to express unique insights before they have been heard. However, Buddhism is profound and mysterious, and its subtle words are difficult to discern. If one cannot grasp its main purpose, how can one fully express its deep meaning? I should rely on the great teachings of Buddhism and try to describe what I understand, exploring the nature of the Four Great Elements (earth, water, fire, and wind) to clarify the origin of form. Then, one will borrow different things and entrust them to the same essence. Birth is like a fallen dust, and birth and death are all one transformation. This is the realm that wisdom enters and where the blade of wisdom travels. Therefore, relying on the natural movement of coming and going, even gathering and scattering are not 'I'. Entrusting numerous forms to a great dream, one is actually in existence but the same as non-existence. How can there still be confinement to what is received or attachment to what is loved? If one understands this principle oneself, but external things have not yet understood, then one will lament the lack of merit in solitary goodness and feel touched by those who are enlightened first. Therefore, one thinks of propagating the Dharma to clarify the teachings, and thus the virtue of benevolence and forgiveness exists. If both self and others can understand, and there are no opposing pairs in the mind, using wisdom is like a blade that obliterates everything. Mysterious contemplations reflect each other, and even in battle, there is no mutual opposition. Harming it not only does no harm to the spirit, but there is also nothing to be born or killed. This is Manjusri (Manjusri, symbol of wisdom) wielding the sword, seemingly going against the grain, but actually following the Buddhist path. Even if one wields weapons all day long, there is no place to use them. If so, one will rely on encouragement to fully express the spirit and use weapons to accomplish transformation. Even if the merit is great, there is no reward, so where is there any sin or punishment? If one turns back to explore its origin, then karmic retribution can be understood; if one investigates matters and seeks their root, then sin and punishment can be discussed. Let me try to explain, that
因緣之所感。變化之所生。豈不由其道哉。無明為惑網之淵。貪愛為眾累之府。二理俱游冥為神用。吉兇悔吝唯此之動。無用掩其照。故情想凝滯于外物。貪愛流其性。故四大結而成形形。結則彼我有封。情滯則善惡有主。有封于彼我。則私其身而身不忘。有主于善惡。則戀其生而生不絕。於是甘寢大夢昏于所迷。抱疑長夜所存唯著。是故失得相推禍福相襲。惡積而天殃自至。罪成則地獄斯罰。此乃必然之數。無所容疑矣。何者。會之有本則理自冥對。兆之雖微勢極則發。是故心以善惡為形聲。報以罪福為影響。本以情感而應自來。豈有幽司由御失其道也。然則罪福之應唯其所感。感之而然故謂之自然。自然者即我之影響耳。于夫玄宰復何功哉。請尋來問之要而驗之於實。難旨全許地水火風結而成身以為神宅。此則宅有主矣。問主之居宅。有情耶無情耶。若云無情。則四大之結非主宅之所感。若以感不由主故處不以情。則神之居宅無情無痛癢之知。神既無知宅又無痛癢。以接物則是伐卉剪林之喻無明於義。若果有情。四大之結是主之所感也。若以感由於主故處必以情。則神之居宅不得無痛癢之知。神既有知宅又受痛癢。以接物固不得同天地間水火明矣。因茲以談。夫神形雖殊相與而化。內外誠異渾為一體。自非達觀孰
得其際耶。茍未之得則愈久愈迷耳。凡稟形受觸莫盡然也。受之既然。各以私戀為滯。滯根不拔則生理彌固。愛源不除則保之亦深。設一理逆情。使方寸迷亂。而況舉體都亡乎。是故同逆相乘共生仇隙。𫁭心未冥則構怨不息。縱復悅畢受惱情無遺憾。形聲既著則影響自彰。理無先期數合使然也。雖欲逃之其可得乎。此則因情致報乘惑生應。但立言之旨本異。故其會不同耳。
問曰。若以物情重生不可致喪。則生情之由私戀之惑耳。宜朗以達觀曉以大方。豈得就其迷滯以為報應之對哉。
答曰。夫事起必由於心。報應必由於事。是故自報以觀事。而事可變。舉事以責心。而心可反。推此而言。則知聖人因其迷滯以明報應之對。不就其迷滯以為報應之對也。何者。人之難悟。其日固久。是以佛教本其所由。而訓必有漸。知久習不可頓廢。故先示之以罪福。罪福不可都忘。故使權其輕重。輕重權于罪福。則銓善惡以宅心。善惡滯于私戀。則推我以通物。二理兼弘情無所繫。故能尊賢容眾恕己施安。遠尋影響之報。以釋往復之迷。迷情既釋。然後大方之言可曉。保生之累可絕。夫生累者雖中賢猶未得。豈常智之所達哉。
三報論(因俗人疑善惡無現驗作)
遠法師
經說。業有三報。一曰現報
。二曰生報。三曰后報。現報者善惡始於此身即此身受。生報者來生便受。后報者或經二生三生百生千生。然後乃受。受之無主。必由於心。心無定司。感事而應。應有遲速。故報有先後。先後雖異咸隨所遇而為對。對有強弱。故輕重不同。斯乃自然之賞罰。三報之大略也。非夫通才達識入要之明。罕得其門。降茲已還。或有始步大方以先為蓍龜。博綜內籍反三隅于未聞。師友仁匠習以移性者。差可得而言。請試論之。夫善惡之興其有漸。漸以之極則有九品之論。凡在九品非現報之所攝。然則現報絕夫常類可知。類非九品則非三報之所攝。何者。若利害交於目前而頓相傾奪。神機自運不待慮而發。發不待慮則報不旋踵而應。此現報之一隅。絕夫九品者也。又三業殊體自同有定。報定則時來必受。非祈禱之所移智力之所免也。將推而極之則義深數廣不可詳究。故略而言之想。參懷佛教者以有得之。世或有積善而殃集。或有兇邪而致慶。此皆現業未就而前行始應。故曰。貞祥遇禍妖孽見福。疑似之嫌於是乎在。何以謂之然。或有欲匡主救時道濟生民擬步高跡志在立功。而大業中傾天殃頓集。或有棲遲衡門無悶於世。以安步為輿優遊卒歲。而時來無妄運非所遇。道世交淪於其閑習。或有名冠四科道在入室。全愛體仁慕上善以
【現代漢語翻譯】 第二種是生報（來世的報應）。第三種是后報（更久以後的報應）。現報是指善惡之事的起因和結果都發生在今生。生報是指來世便會承受果報。后報是指可能經過兩生、三生、百生、千生之後才會承受果報。承受果報並非沒有主宰，而是源於內心。內心沒有固定的主導，而是因感應外事而產生反應。反應有快慢之分，所以果報有先後之別。先後雖然不同，但都會隨著所遇到的情況而做出迴應。迴應有強弱之分，所以果報有輕重之別。這就是自然的賞罰，也是三報的大概情況。如果不是通才達識、深入精要的人，很難明白其中的道理。即使是那些開始學習佛法，以古人為榜樣，廣泛研究佛經，能夠從已知推斷未知，或者以仁慈的師友為榜樣，通過學習來改變自身習性的人，也只能勉強理解。請允許我嘗試論述這個問題。善惡的產生都有一個漸進的過程，當漸進到極致時，就會有九品的劃分。凡是屬於九品的善惡，都不屬於現報的範圍。由此可見，現報是超出常規的。如果某種行為不屬於九品之列，那麼它就不屬於三報的範圍。為什麼呢？如果利益和損害直接發生在眼前，並且立即相互傾軋，那麼神妙的機能就會自動運轉，不需要經過思考就能發生作用。既然發生作用不需要經過思考，那麼果報就會立刻顯現。這就是現報的一個方面，它超出了九品的範圍。此外，身、口、意三業雖然本體不同，但都有其固定的規律。果報一旦確定，時機到來就必然會承受，不是通過祈禱可以改變，也不是通過智慧可以避免的。如果要深入探討這個問題，那麼其中的道理非常深奧，範圍非常廣泛，無法詳細研究。所以只能簡單地說一下，希望研究佛法的人能夠有所領悟。世上有人積累善行卻遭遇災禍，有人作惡多端卻得到福報，這都是因為現世的業力尚未成熟，而前世的業力開始顯現。所以說，『貞祥遇到禍患，妖孽見到福報』，讓人產生疑惑的地方就在這裡。為什麼這麼說呢？有的人想要匡扶君主、拯救時局、救濟百姓，想要效仿前人的高尚行為，立志建立功業，但是偉大的事業卻中途夭折，巨大的災禍突然降臨。有的人隱居在簡陋的住所，不為世事煩惱，以悠閑的步伐度過一生，但是時運不濟，命運並非他所期望的那樣。道德和世俗的價值觀相互混淆，或者有人才華出衆，學問精深，完全具備了仁愛之心，仰慕最高的善行 現代漢語譯本 English version The second is the retribution in the next life (Sheng Bao). The third is the retribution in later lives (Hou Bao). 'Xian Bao' (present retribution) means that the cause and effect of good and evil deeds occur in this life. 'Sheng Bao' means that one will receive the consequences in the next life. 'Hou Bao' means that one may receive the consequences after two, three, hundreds, or thousands of lives. Receiving retribution is not without a master; it originates from the mind. The mind has no fixed director; it responds to external events. The response can be fast or slow, so the retribution can be early or late. Although the timing differs, all responses are made according to the circumstances encountered. The responses have strengths and weaknesses, so the retributions have different weights. This is the natural reward and punishment, and it is the general outline of the three retributions. If one is not a person of great talent and insight, deeply understanding the essentials, it is difficult to understand the principles. Even those who begin to study Buddhism, take the ancients as examples, extensively study Buddhist scriptures, are able to infer the unknown from the known, or take kind teachers and friends as examples, and change their habits through learning, can only barely understand. Please allow me to try to discuss this issue. The emergence of good and evil has a gradual process, and when it reaches the extreme, there will be a division into nine grades. All good and evil deeds that belong to the nine grades do not fall within the scope of present retribution. From this, it can be seen that present retribution is beyond the ordinary. If a certain behavior does not belong to the nine grades, then it does not belong to the scope of the three retributions. Why? If benefits and harms occur directly before one's eyes and immediately encroach upon each other, then the miraculous function will operate automatically, without the need for thought. Since the action does not require thought, the retribution will manifest immediately. This is one aspect of present retribution, and it goes beyond the nine grades. In addition, the three karmas of body, speech, and mind, although different in nature, all have their fixed laws. Once the retribution is determined, it will inevitably be received when the time comes. It cannot be changed through prayer, nor can it be avoided through wisdom. If we want to explore this issue in depth, then the principles are very profound and the scope is very broad, making it impossible to study in detail. Therefore, I can only say a little bit simply, hoping that those who study Buddhism can gain some understanding. In the world, there are people who accumulate good deeds but encounter disasters, and there are people who do evil but receive blessings. This is because the karma of the present life has not yet matured, while the karma of the previous life has begun to manifest. Therefore, it is said, 'Virtue encounters misfortune, and evil sees blessings,' and this is where the doubts arise. Why do I say this? Some people want to support the ruler, save the times, and relieve the people, wanting to emulate the noble actions of their predecessors and aspire to establish merit, but their great careers are cut short, and great disasters suddenly befall them. Some people live in simple dwellings, not bothered by worldly affairs, and spend their lives leisurely, but their luck is bad, and their fate is not what they hoped for. Moral and worldly values are confused with each other, or someone is talented and knowledgeable, fully possessing a heart of benevolence, and admiring the highest good.
【English Translation】 The second is 'Sheng Bao' (生報) (retribution in the next life). The third is 'Hou Bao' (后報) (retribution in later lives). 'Xian Bao' (現報) (present retribution) means that the cause and effect of good and evil deeds occur in this life. 'Sheng Bao' means that one will receive the consequences in the next life. 'Hou Bao' means that one may receive the consequences after two, three, hundreds, or thousands of lives. Receiving retribution is not without a master; it originates from the mind. The mind has no fixed director; it responds to external events. The response can be fast or slow, so the retribution can be early or late. Although the timing differs, all responses are made according to the circumstances encountered. The responses have strengths and weaknesses, so the retributions have different weights. This is the natural reward and punishment, and it is the general outline of the three retributions. If one is not a person of great talent and insight, deeply understanding the essentials, it is difficult to understand the principles. Even those who begin to study Buddhism, take the ancients as examples, extensively study Buddhist scriptures, are able to infer the unknown from the known, or take kind teachers and friends as examples, and change their habits through learning, can only barely understand. Please allow me to try to discuss this issue. The emergence of good and evil has a gradual process, and when it reaches the extreme, there will be a division into nine grades. All good and evil deeds that belong to the nine grades do not fall within the scope of present retribution. From this, it can be seen that present retribution is beyond the ordinary. If a certain behavior does not belong to the nine grades, then it does not belong to the scope of the three retributions. Why? If benefits and harms occur directly before one's eyes and immediately encroach upon each other, then the miraculous function will operate automatically, without the need for thought. Since the action does not require thought, the retribution will manifest immediately. This is one aspect of present retribution, and it goes beyond the nine grades. In addition, the three karmas of body, speech, and mind, although different in nature, all have their fixed laws. Once the retribution is determined, it will inevitably be received when the time comes. It cannot be changed through prayer, nor can it be avoided through wisdom. If we want to explore this issue in depth, then the principles are very profound and the scope is very broad, making it impossible to study in detail. Therefore, I can only say a little bit simply, hoping that those who study Buddhism can gain some understanding. In the world, there are people who accumulate good deeds but encounter disasters, and there are people who do evil but receive blessings. This is because the karma of the present life has not yet matured, while the karma of the previous life has begun to manifest. Therefore, it is said, 'Virtue encounters misfortune, and evil sees blessings,' and this is where the doubts arise. Why do I say this? Some people want to support the ruler, save the times, and relieve the people, wanting to emulate the noble actions of their predecessors and aspire to establish merit, but their great careers are cut short, and great disasters suddenly befall them. Some people live in simple dwellings, not bothered by worldly affairs, and spend their lives leisurely, but their luck is bad, and their fate is not what they hoped for. Moral and worldly values are confused with each other, or someone is talented and knowledgeable, fully possessing a heart of benevolence, and admiring the highest good.
進德。若斯人也。含沖和而納疾。履信順而夭年。此皆立功立德之行。變疑嫌之所以生也。大義既明宜尋其對。對各有本待感而發。逆順雖殊其揆一耳。者何倚伏之勢定於在昔。冥符告命潛相回換。故令禍福之氣交謝於六道善惡之報殊錯而兩行。是使事應之際愚智同惑。謂積善之無慶。積惡之無殃。感神明而悲所愚。慨天喪之於善人。咸謂名教之盡無宗于上。遂使大道翳于小成。以正言為善誘。應心求實必至理之無此。原其所由。由世異典以一生為限不明其外。其外未明。故尋理者。自畢於視聽之內。此先王即民心而通其分。以耳目為關鍵者也。如令合內外之道。以求弘教之情。則知理會之必同。不惑眾涂而駭其異。若能覽三報以觀窮通之分。則尼父之不答仲由。顏冉對聖匠而如愚。皆可知矣。亦有緣起而緣生。法雖豫入諦之明而遺受未忘。猶以三報為華苑。或躍而未離於淵者也。推此以觀。則知有方外之賓。服膺妙法洗心玄門。一詣之感超登上位。如斯倫匹宿殃雖積。功不在治理自安消。非三報之所及。因茲而言。佛經所以越名教絕九流者。豈不以疏神達要陶鑄靈府窮原盡化鏡萬像于無像者也。
弘明集卷第五 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第六
梁楊都建初寺
【現代漢語翻譯】 現代漢語譯本： 進德之人，如果像這樣，內心懷著沖和之氣卻身染疾病，行為符合信義順理卻英年早逝，這些都是建立功業和樹立德行的行為，卻反而引起人們的疑惑和猜忌。 大義既然已經闡明，就應該探尋其對應的道理。對應的道理各有其根本，等待感應而發生作用。順境和逆境雖然不同，但其規律卻是一樣的。這是因為倚伏變化的趨勢早在過去就已經註定，冥冥之中符合天命，暗中相互轉換。所以使得禍福之氣在六道中交替顯現，善惡的報應錯綜複雜地同時發生。這就使得在事情發生的時候，愚笨和聰明的人都感到迷惑，認為積累善行沒有好的報應，積累惡行沒有壞的懲罰。他們因此而埋怨神明，為好人的不幸遭遇而嘆息。都認為儒家名教的教義在天道之上沒有依據，於是使得大道被小道所遮蔽，把正確的言論當作是誘導。如果按照自己的心意去追求實際，必定認為至理不存在。追究其原因，是因為世俗的經典不同，以一生的時間為限，不明白其外在的道理。外在的道理不明白，所以探尋真理的人，只能在自己的見聞之內打轉。這就是古代的君王順應民心而疏通其分歧，把耳目當作關鍵的原因。 如果能夠結合內在和外在的道理，來探求弘揚教義的真情，那麼就會知道真理的會合必定相同，不會被眾多的歧途所迷惑而驚異。如果能夠了解三世因果報應，來觀察窮困和通達的命運，那麼就會明白孔子不回答仲由的提問，顏回、冉求面對聖人卻顯得愚笨，都是可以理解的。也有因為因緣而生起的，即使佛法已經預先進入了真諦的光明，但過去的習氣還沒有忘卻，仍然把三報當作華麗的園林，或者像龍一樣躍躍欲試但還沒有離開深淵。由此推論，就可以知道有方外的賓客，信奉妙法，在玄門中洗滌心靈，一次的感悟就能超越而登上更高的地位。像這樣的人，即使過去的罪業深重，也不需要治理自然就會消散。這不是三報所能達到的。因此而言，佛經之所以能夠超越名教，超越九流，難道不是因為它能夠疏通精神，通達要旨，陶冶心靈，窮究本源，盡化萬物，在無像之中映照萬象嗎？ 《弘明集》卷第五 《大正藏》第52冊 No. 2102 《弘明集》 《弘明集》卷第六 梁楊都建初寺
【English Translation】 English version: A person who advances in virtue, if they are like this: harboring a spirit of harmony and peace yet afflicted with illness, acting with trustworthiness and obedience yet dying young. These are all actions of establishing merit and virtue, yet they give rise to doubt and suspicion. Now that the great meaning has been clarified, one should seek its corresponding principle. Each corresponding principle has its root, awaiting to be triggered by sensation. Although adversity and fortune are different, their underlying principle is the same. This is because the tendency of reliance and reversal was determined in the past. In the dark, it conforms to destiny, secretly interchanging. Therefore, the energies of misfortune and fortune alternate in the six realms, and the retribution of good and evil occurs simultaneously in a complex manner. This causes both the foolish and the wise to be confused when events occur, believing that accumulating good deeds brings no blessings, and accumulating evil deeds brings no calamity. They resent the deities and lament the misfortune of good people. They all believe that the teachings of Confucianism have no basis above the Way of Heaven, thus obscuring the Great Way with minor achievements, and treating correct words as mere enticements. If one seeks reality according to one's own mind, one will surely believe that ultimate truth does not exist. Tracing its cause, it is because the worldly classics are different, limiting themselves to a single lifetime, not understanding what lies beyond. Because what lies beyond is not understood, those who seek truth can only turn within the scope of their own senses. This is why the ancient kings followed the hearts of the people and unblocked their divisions, using the ears and eyes as the key. If one could combine the inner and outer principles to seek the true essence of propagating the teachings, then one would know that the convergence of truths must be the same, and one would not be confused and astonished by the many divergent paths. If one could understand the three retributions to observe the distinction between poverty and success, then one would understand why Confucius did not answer Zhong You's question, and why Yan Hui and Ran Qiu appeared foolish before the sage. There are also those who arise from causes and conditions. Although the Dharma has already entered the light of truth, past habits have not been forgotten, and they still regard the three retributions as a magnificent garden, or like a dragon eager to leap but not yet leaving the abyss. From this, one can know that there are guests from beyond the mundane world who embrace the wonderful Dharma, cleanse their minds in the mysterious gate, and with one realization, transcend and ascend to a higher position. For such people, even if past sins are accumulated, they will naturally dissipate without needing to be managed. This is beyond the reach of the three retributions. Therefore, is it not because the Buddhist scriptures transcend nominal teachings and surpass the nine schools of thought, because they can unblock the spirit, reach the essence, cultivate the mind, exhaust the origin, transform all things, and reflect all phenomena in the formless? Hongming Ji, Volume 5 Taisho Tripitaka, Volume 52, No. 2102, Hongming Ji Hongming Ji, Volume 6 Jianchu Temple, Yangdu, Liang Dynasty
釋僧祐律師撰道恒法師釋駁論明僧紹正二教論周剡颙難張長史融門律謝鎮之析夷夏論
釋駁論
釋道恒
晉義熙之年。如聞江左袁何二賢。並商略治道。諷刺時政。雖未睹其文意者。似依傍韓非五蠹之篇。遂譏世之闕。發五橫之論。而沙門無事猥落其例。余恐眩曜時情。永淪邪惑。不勝憤惋之至。故設賓主之論。以釋之。
有東京束教君子。誥于西鄙傲散野人曰。仆曾預聞佛法沖邃。非名教所議。道風玄遠非器像所擬。清虛簡勝非近識所關。妙絕群有非常情所測。故每為時君之所遵崇。貴達之所欽仰。於是眾庶朋契雷同奔向。咸共嗟詠稱述其善云。若染漬風流則精義入微。研究理味則妙契神用。澡塵垢于胸心。脫桎梏于形表。超俗累于籠樊。邈世務而高蹈。淪真素則夷齊無以逾其操。遺榮寵則巢許無以過其志。味玄旨則顏冉無以參其風。去紛穢則松喬無以比其潔。信如所談則義無間然矣。但今觀諸沙門通非其才。群居猥雜未見秀異。混若涇渭渾波。泯若薰蕕同篋。若源清則津流應鮮。根深則條穎必茂。考其言行而始終不倫。究其本末幾無有校。仆之所以致怪。良由於此。如皇帝之忘智。據梁之失力。皆在爐錘之間陶鑄以成聖者。茍道不虛行。才必應器。然沙門既出家離俗高尚其志。違天屬之
【現代漢語翻譯】 現代漢語譯本：
釋僧祐律師撰寫的《道恒法師釋駁論》，旨在闡明僧紹關於儒釋二教的爭論，以及周剡颙對張長史融門律的質疑，和謝鎮之對華夷之辨的分析。
釋駁論
釋道恒
晉義熙年間，我聽說江左地區的袁、何兩位賢士，一同商議治理國家的方法，諷刺當時的政治。雖然我沒有讀過他們的文章，但似乎是依據韓非的《五蠹》篇。於是他們譏諷世俗的缺失，發表『五橫』的言論，而僧人無緣無故地也被列入其中。我擔心這會迷惑世人的心智，使他們永遠沉淪於邪見之中，因此感到非常憤慨和惋惜。所以，我設定了賓主問答的形式，來解釋這個問題。
有位來自東京，拘泥於教條的君子，告誡居住在西邊邊遠地區，傲慢散漫的鄉野之人說：『我曾經聽說佛法深奧精微，不是儒家名教所能議論的；佛道的風範玄妙深遠，不是有形有相的事物所能比擬的；佛法的清凈虛無、簡要精妙，不是見識淺薄的人所能理解的；佛法的精妙絕倫，超越一切存在，不是普通的情感所能測度的。』因此，佛法常常被當時的君王所遵奉，被地位顯貴的人所欽佩仰慕。於是，眾多百姓互相勾結，像雷聲一樣附和，奔向佛法，都一起讚歎稱頌它的美好。如果說佛法能浸染人的風度，那麼它就能使人精通義理，深入細微之處；如果說研究佛法的道理，那麼它就能使人的精神與神妙的功用相契合；佛法能洗滌胸中的塵垢，解除身心的束縛，超越世俗的牽累，遠離世間的事務而高尚地生活。如果沉溺於真樸的境界，那麼夷齊（伯夷、叔齊，古代的賢人）也無法超越他們的操守；如果捨棄榮華富貴，那麼巢父、許由（古代的隱士）也無法超過他們的志向；如果品味玄妙的旨意，那麼顏回、冉伯牛（孔子的弟子）也無法參與他們的風範；如果去除紛繁污穢，那麼松子、王子喬（古代的仙人）也無法比得上他們的潔凈。如果像你所說的那樣，那麼在道義上就沒有什麼可以指責的了。但是，現在我看到那些僧人，普遍沒有才能，群居在一起，非常雜亂，沒有看到什麼傑出的人。他們混雜在一起，就像涇水和渭水一樣渾濁不清，又像薰草和蕕草一樣放在同一個箱子里。如果源頭清澈，那麼流出來的水就應該是清新的；如果樹根深固，那麼長出來的枝條和嫩芽就一定是茂盛的。考察他們的言行，卻始終不一致；研究他們的本末，幾乎沒有可以傚法的。我之所以感到奇怪，就是因為這個原因。就像皇帝忘記了自己的智慧，匠人失去了力量一樣，都是在爐火的錘鍊之間，經過陶冶鑄造才成為聖人的。如果道不是虛假的，那麼才能就一定能適應器物。然而，僧人既然出家，離開了世俗，高尚自己的志向，違背了天生的親情……
English version:
The 'Rebuttal Treatise' written by Vinaya Master Shi Sengyou, aims to clarify the debate between Sengshao on Confucianism and Buddhism, as well as Zhou Yong's questioning of Zhang Changshi's Rongmen Law, and Xie Zhenzhi's analysis of the distinction between Chinese and barbarians.
Rebuttal Treatise
By Shi Daoheng
During the Yixi era of the Jin Dynasty, I heard that the two worthies, Yuan and He, in the Jiangzuo region, were discussing methods of governing the country and satirizing the politics of the time. Although I have not read their articles, they seem to be based on Han Fei's 'Five Vermin' chapter. Thus, they criticized the shortcomings of the world and published the 'Five Horizontal' theories, and monks were included in them for no reason. I was worried that this would confuse the minds of the world and cause them to be forever mired in heresy, so I felt very indignant and regretful. Therefore, I set up a guest-host question and answer format to explain this issue.
A gentleman from Tokyo, adhering to dogma, warned a rustic man living in the remote western region, arrogant and undisciplined, saying: 'I have heard that the Buddha-dharma is profound and subtle, not something that Confucianism can discuss; the demeanor of the Buddha-path is mysterious and far-reaching, not something that tangible things can compare to; the purity, emptiness, simplicity, and subtlety of the Buddha-dharma are not something that shallow people can understand; the exquisiteness of the Buddha-dharma transcends all existence, not something that ordinary emotions can measure.' Therefore, the Buddha-dharma is often revered by the kings of the time and admired by people of high status. Thus, many people collude with each other, echo like thunder, and rush to the Buddha-dharma, all praising its goodness together. If the Buddha-dharma can permeate a person's demeanor, then it can enable people to master the principles and delve into the subtle details; if one studies the principles of the Buddha-dharma, then it can enable one's spirit to be in harmony with the wondrous functions; the Buddha-dharma can wash away the dust in the heart and mind, release the shackles of body and mind, transcend worldly entanglements, and live nobly away from worldly affairs. If one indulges in the realm of true simplicity, then Yi and Qi (Boyi and Shuqi, ancient sages) cannot surpass their integrity; if one abandons glory and wealth, then Chao Fu and Xu You (ancient hermits) cannot exceed their aspirations; if one tastes the profound meaning, then Yan Hui and Ran Boniu (disciples of Confucius) cannot participate in their demeanor; if one removes the complicated filth, then Songzi and Wang Ziqiao (ancient immortals) cannot compare to their purity. If it is as you say, then there is nothing to criticize in terms of morality. However, now I see those monks, generally lacking talent, living together in a very chaotic manner, without seeing any outstanding people. They are mixed together, like the Jing and Wei rivers, turbid and unclear, and like lavender and artemisia placed in the same box. If the source is clear, then the water flowing out should be fresh; if the roots are deep and firm, then the branches and shoots that grow out must be lush. Examining their words and deeds, they are not consistent from beginning to end; studying their origins and ends, there is almost nothing to emulate. The reason why I feel strange is because of this. Just like the emperor forgetting his wisdom and the craftsman losing his strength, they are all forged between the hammering of the furnace, and only after tempering and casting can they become saints. If the Dao is not false, then talent must be able to adapt to the object. However, since monks have renounced their homes, left the world, elevated their aspirations, and violated their natural affections...
【English Translation】 Modern Chinese Translation:
The 'Rebuttal Treatise' written by Vinaya Master Shi Sengyou, aims to clarify the debate between Sengshao on Confucianism and Buddhism, as well as Zhou Yong's questioning of Zhang Changshi's Rongmen Law, and Xie Zhenzhi's analysis of the distinction between Chinese and barbarians.
Rebuttal Treatise
By Shi Daoheng
During the Yixi era of the Jin Dynasty, I heard that the two worthies, Yuan and He, in the Jiangzuo region, were discussing methods of governing the country and satirizing the politics of the time. Although I have not read their articles, they seem to be based on Han Fei's 'Five Vermin' chapter. Thus, they criticized the shortcomings of the world and published the 'Five Horizontal' theories, and monks were included in them for no reason. I was worried that this would confuse the minds of the world and cause them to be forever mired in heresy, so I felt very indignant and regretful. Therefore, I set up a guest-host question and answer format to explain this issue.
A gentleman from Tokyo, adhering to dogma, warned a rustic man living in the remote western region, arrogant and undisciplined, saying: 'I have heard that the Buddha-dharma is profound and subtle, not something that Confucianism can discuss; the demeanor of the Buddha-path is mysterious and far-reaching, not something that tangible things can compare to; the purity, emptiness, simplicity, and subtlety of the Buddha-dharma are not something that shallow people can understand; the exquisiteness of the Buddha-dharma transcends all existence, not something that ordinary emotions can measure.' Therefore, the Buddha-dharma is often revered by the kings of the time and admired by people of high status. Thus, many people collude with each other, echo like thunder, and rush to the Buddha-dharma, all praising its goodness together. If the Buddha-dharma can permeate a person's demeanor, then it can enable people to master the principles and delve into the subtle details; if one studies the principles of the Buddha-dharma, then it can enable one's spirit to be in harmony with the wondrous functions; the Buddha-dharma can wash away the dust in the heart and mind, release the shackles of body and mind, transcend worldly entanglements, and live nobly away from worldly affairs. If one indulges in the realm of true simplicity, then Yi and Qi (Boyi and Shuqi, ancient sages) cannot surpass their integrity; if one abandons glory and wealth, then Chao Fu and Xu You (ancient hermits) cannot exceed their aspirations; if one tastes the profound meaning, then Yan Hui and Ran Boniu (disciples of Confucius) cannot participate in their demeanor; if one removes the complicated filth, then Songzi and Wang Ziqiao (ancient immortals) cannot compare to their purity. If it is as you say, then there is nothing to criticize in terms of morality. However, now I see those monks, generally lacking talent, living together in a very chaotic manner, without seeing any outstanding people. They are mixed together, like the Jing and Wei rivers, turbid and unclear, and like lavender and artemisia placed in the same box. If the source is clear, then the water flowing out should be fresh; if the roots are deep and firm, then the branches and shoots that grow out must be lush. Examining their words and deeds, they are not consistent from beginning to end; studying their origins and ends, there is almost nothing to emulate. The reason why I feel strange is because of this. Just like the emperor forgetting his wisdom and the craftsman losing his strength, they are all forged between the hammering of the furnace, and only after tempering and casting can they become saints. If the Dao is not false, then talent must be able to adapt to the object. However, since monks have renounced their homes, left the world, elevated their aspirations, and violated their natural affections...
親。舍榮華之重。毀形好之飾。守清節之禁。研心唯理屬已。唯法投足而安蔬食而已。使德行卓然為時宗仰儀容。邕肅為物軌則。然觸事蔑然無一可採。何棲托之高遠。而業尚之鄙近。至於營求孜汲無暫寧息。或墾殖田圃與農夫齊流。或商旅博易與眾人競利。或矜恃醫道輕作寒暑。或機巧異端以濟生業。或占相孤虛妄論吉兇。或詭道假權要射時意。或聚畜委積頤養有餘。或抵掌空談坐食百姓。斯皆德不稱服行多違法。雖暫有一善亦何足以標高勝之美哉。自可廢之以一風俗。此皆無益於時政。有損於治道。是執法者之所深疾。有國者之所大患。且世有五橫。而沙門處其一焉。何以明之。乃大設方便鼓動愚俗。一則誘喻。一則迫脅云。行惡必有累劫之殃。修善便有無窮之慶。論罪則有幽冥之伺。語福則有神明之祐。敦勵引導勸行人所不能行。強逼切勒勉為人所不能為。上減父母之養。下損妻拏之分。會同盡肴膳之甘。寺廟極壯麗之美。割生民之珍玩。崇無用之虛費。罄私家之年儲。闕軍國之資實。張空聲于將來。圖無像于未兆。聽其言則洋洋而盈耳。觀其容則落落而滿目。考現事以求徴。並未見其驗真。所謂系影捕風莫知端緒。亮仆情之所未安。有識者之所巨惑若有嘉信請承下風。脫有暫悟永去其滯矣。主人答主人憮然有
{ "translations": [ "現代漢語譯本：拋棄榮華富貴，捨棄美好的外表裝飾，遵守清規戒律，專心研究義理，一心向佛，粗茶淡飯便能心安理得。使自己的德行高尚，成為世人敬仰的榜樣；使自己的儀容莊重肅穆，成為人們傚法的準則。然而，所做的事情卻毫無可取之處。為何追求高遠的境界，卻從事如此鄙俗低下的行業？爲了謀生營求，終日奔波勞碌，沒有片刻安寧。或者開墾田地，與農民一樣辛勤勞作；或者經商貿易，與眾人爭奪利益；或者仗恃醫術，輕視寒暑；或者憑藉奇巧淫技，用來維持生計；或者占卜算卦，憑空妄談吉兇；或者使用欺騙手段，假借權勢，投機取巧，迎合當權者的意圖；或者積聚財富，頤養天年，生活富足有餘；或者誇誇其談，不事生產，白白耗費百姓的供養。這些都是德行與身份不相稱，行為多有違背佛法之處。即使偶爾做一件善事，又怎能標榜自己高尚的美德呢？只能敗壞社會風氣。這些都對國家政事毫無益處，反而損害了治理之道。這是執法者所深惡痛絕的，也是統治者所深為憂慮的。況且世上有五種禍害，而沙門（Śrāmaṇa，出家修道者）便是其中之一。如何證明這一點呢？他們大肆使用各種手段，鼓動愚昧無知的人。一方面進行誘導，一方面進行脅迫，說：『作惡必定遭受累世的災殃，行善便有無窮的福報。』論罪時，說有陰間的鬼神在監視；說福報時，說有神明的庇佑。敦促引導人們去做那些做不到的事情，強迫人們去做那些不願做的事情。向上減少對父母的贍養，向下減少對妻子兒女的照顧。聚在一起享用美味佳餚，寺廟建造得極其壯麗。耗費百姓的珍貴財物，崇尚毫無用處的虛假花費。耗盡私家的積蓄，減少軍國所需的物資。憑空談論未來的事情，描繪沒有形象的未來。聽他們說的話，滔滔不絕，讓人聽得耳朵都滿了；看他們的樣子，孤傲不群，讓人看得眼睛都滿了。考察現實的事情來尋求驗證，卻從未見過他們所說的應驗。這就像繫住影子，捕捉風，不知從何處下手。實在讓我的內心感到不安，也讓有見識的人感到非常迷惑。如果有什麼好的見解，請您告訴我，我願意洗耳恭聽。或許能讓我暫時醒悟，永遠擺脫困惑。』主人聽后，茫然若失，", "English version: 'Renouncing the importance of glory and wealth, abandoning the adornments of a beautiful appearance, adhering to the prohibitions of pure conduct, focusing one's mind solely on the principles of truth, finding peace and contentment in simple vegetarian meals. To make one's virtue noble, becoming a model revered by the world; to make one's demeanor dignified and solemn, becoming a standard for people to emulate. However, the things they do are utterly without merit. Why pursue lofty ideals while engaging in such base and lowly occupations? Toiling and striving for a livelihood, they are constantly busy and restless, without a moment of peace. Some cultivate fields, laboring as diligently as farmers; others engage in trade, competing with the masses for profit; still others rely on medical skills, disregarding the cold and heat; or use ingenious and deviant techniques to make a living; or practice divination and fortune-telling, making empty pronouncements about good and bad luck; or resort to deceitful means, feigning authority, speculating and catering to the intentions of those in power; or accumulate wealth, providing for their old age, living in abundance; or engage in empty talk, doing no productive work, and consuming the offerings of the people in vain. All of these are instances of virtue not matching status, and actions that often violate the Dharma. Even if they occasionally perform a good deed, how can they boast of their noble virtues? They can only corrupt social customs. All of this is of no benefit to the affairs of the state, but rather harms the way of governance. This is what those who enforce the law deeply detest, and what those who rule the country greatly worry about. Moreover, there are five scourges in the world, and the Śrāmaṇa (ascetics) are one of them. How can this be proven? They extensively use various means to incite the ignorant and foolish masses. On the one hand, they entice; on the other hand, they coerce, saying: \'Doing evil will surely bring eons of suffering, while cultivating goodness will bring endless blessings.\' When discussing sins, they say that there are underworld deities watching; when discussing blessings, they say that there are divine beings protecting. They urge and guide people to do things that they cannot do, and force people to do things that they are unwilling to do. They reduce the support for parents above, and reduce the care for wives and children below. They gather together to enjoy delicious food, and build temples of extreme splendor. They squander the precious wealth of the people, indulging in useless and extravagant expenses. They exhaust the savings of private families, and reduce the resources needed for the military and the state. They speak empty words about the future, and depict an image of the unmanifested future. Listening to their words, they are eloquent and fill the ears; looking at their appearance, they are aloof and fill the eyes. Examining present events to seek verification, one has never seen their words come true. This is like trying to tie down a shadow or catch the wind, without knowing where to begin. It truly makes my heart uneasy, and greatly confuses those who have understanding. If you have any good insights, please tell me, and I am willing to listen attentively. Perhaps it can awaken me temporarily and allow me to get rid of confusion forever.\' The host, after hearing this, looked blank and lost,", "" ] }
間慨爾長嘆。咄異哉。子之所陳。何其陋也。夫鄙俗不可以語大道者。滯于形也。曲士不可以辯宗極者。局于名也。今將為子略舉一隅。自可思反其宗矣。蓋聖人設教應器。投法受量。有限故化之以漸。錄善心於毫端。忘鄙吝于丘壑。片行之善永為身資。一念之福終為神用。始覆一簣不可責以為山之功。方趣絕境不中窮以括囊之實。然海之所以稱大者。由無嗷潔之清。道之所以稱晦跡者以無赫然之觀。夫慈親婉孌有心之所滯。而沙門遺之如脫屣。名位財色世情之所重。而沙門視之如秕糠。可謂忍人所不能去。斯乃標尚之雅趣。弘道之勝事。而云蔑然。豈非妙賞之謂乎。又且志業不同歸向涂乖。岐逕分轍不相領悟。未見秀異故其宜耳。古人每嘆才之為難信矣。周號多士亂臣十人。唐虞之盛元凱二八。孔門三千。並海內翹秀。簡充四科數不盈十。于中伯牛廢疾。回也六極。商也慳吝。賜也貨殖。予也難雕。由也兇愎。求也聚斂任不稱職。仲弓雖骍出於犁色。而舉世推德。為人倫之宗。欽尚高軌為搢紳之表。百代詠其遺風。千載仰其景行。至於沙門。乃苦共剝節酷相瓦礫。斯豈君子弘通之道雅正之論哉。此由或人入斑輸之作坊。不稱指南之巧妙。但譏拙者之傷手。真可謂伏膺下流。志存鄙劣。昔承相問客。俗言鴟梟食。母寧
有是。乎客。答但聞慈烏反哺。耳相乃悵。然自愧失。言今子處心將無似相之問也。君子遏惡揚善。反是謂何。又云。投足而安且林野蕭條。每有寇盜之患。城傍入出動嬰交遊之譏。處身非所則招風塵之累。婆娑田里則犯人間之論。二三無可進退惟谷。宇宙雖曠莫知所厝。
又云。蔬餐而已。夫人間有不贍之匱。山澤無委積之儲。方宜取給復乘之以法。所向九折於何得立。若堂堂聖世而有首陽之餓。夫明明時雍而有赴海之死。客于雅懷何如。然體無毛羽不可袒而無衣。腹非匏瓜不可繫而不食。自未造極要有所資。年豐則取足於百姓。時儉則肆力以自供。誠非所宜事不得已。故蝮蛇螫手斬以求全。推其輕重。蓋所存者大。雖營一己不求無獲。求之不必一塗。但令濟之。有理亦何嫌。多方以為煩穢其欲。域使不得妄動。何故執之甚乎。昔伯成躬耕以墾殖。沮溺耦作以修農。陶朱商賈以營生。於陵灌蔬以自供崔文賣藥以繼乏。君平卜筮以補空。張衡術數以馳名。馬鈞奇巧以騁功。此等直是違俗遁世之人耳。未正見有邈然絕塵與。物天隔而咸共嗟詠不輟于口。然沙門之中跡超諸人恥與流輩。動有萬數至於體道。神化超落人封非可算計。而未曾致言。何其黨乎。宜共思校事實。不可古今殊論。眾寡異辭。希簡為貴猥多致賤
【現代漢語翻譯】 現代漢語譯本： 『確實如此。』客人回答說，『只是聽聞慈烏反哺的故事，心中感到悵然，慚愧自己有所缺失。如今先生的用心，莫非也與我當初的疑問相似？君子應當遏制邪惡，發揚善良，反過來做又該如何解釋？』 又說，『落腳之處要安穩，但林野蕭條，常常有盜賊的禍患；住在城邊，一舉一動又會招來與人交往過密的批評。身處不適合的地方，就會招惹世俗的煩惱；隱居田園，又會受到人們議論。這兩種情況都讓人無法進退，實在令人為難。宇宙雖然廣闊，卻不知道該安身何處。』 又說，『只能吃些蔬菜而已。可是人間有物資匱乏的時候，山林湖澤也沒有堆積如山的儲備。想要設法獲取食物，又要符合道義。四處碰壁，又怎麼能夠立足呢？如果太平盛世也有伯夷、叔齊餓死在首陽山的事情，光明時代也有人投海自盡，這讓我的雅興如何是好？』然而身體沒有羽毛，不能赤身裸體；肚子不是葫蘆，不能不吃飯。在沒有達到極高的境界之前，總要有所依靠。年成好的時候，就從百姓那裡獲取足夠的供給；年成不好的時候，就努力勞作來自己供給。這實在不是我應該做的事情，但也是不得已而為之。所以毒蛇咬了手，也要斷腕求生。衡量輕重，是因為要保全更重要的東西。即使是爲了自己，也要有所收穫。獲取的方式不必拘泥於一種，只要能夠解決問題就行。有道理，又有什麼可嫌棄的呢？想方設法，是爲了防止慾望氾濫，使它不能胡作非爲。為什麼先生要如此固執呢？ 過去伯成子高親自耕種來開墾土地，長沮、桀溺一起耕作來從事農業，陶朱公經商來謀生，於陵子仲種菜來自己供給，崔文子賣藥來接濟貧困，嚴君平占卜來彌補空虛，張衡憑藉術數而聞名，馬鈞憑藉奇巧的技藝來施展才能。這些人只不過是違背世俗、隱遁避世的人罷了。難道真正有超越塵世、與世隔絕的人嗎？他們與世俗隔絕，但人們都共同讚美歌頌他們，從不停止。然而沙門（Śrāmaṇa，佛教出家修行者）之中，他們的行為超越了這些人，不屑與世俗之輩為伍。人數眾多，達到成千上萬，至於體悟真理、達到神妙境界、超越凡人境界的人，更是不可計數。但卻從未有人讚揚他們，這是為什麼呢？應該共同思考，考察事實，不能古代和現代用不同的標準來衡量，人多和人少用不同的說法來評價。希望以簡要為貴，繁瑣反而顯得低賤。
【English Translation】 English version: 'Indeed,' the guest replied, 'I have only heard of the filial piety of crows feeding back their parents, and I feel a sense of loss and shame for my own shortcomings. Is your intention now similar to my initial question? A gentleman should curb evil and promote good; how should we explain doing the opposite?' He continued, 'A place to settle should be secure, but the wilderness is desolate and often plagued by bandits. Living near the city invites criticism for excessive socializing. Being in an unsuitable place leads to worldly troubles; living in seclusion invites human judgment. Both situations make it difficult to advance or retreat, which is truly troubling. Although the universe is vast, I don't know where to find a place to settle.' He added, 'I can only eat vegetables. However, there are times of scarcity in the world, and the mountains and lakes have no accumulated reserves. If I want to find a way to obtain food, I must also act in accordance with morality. Facing obstacles everywhere, how can I stand firm? If even in a peaceful and prosperous age, there are stories of Boyi and Shuqi starving to death on Shouyang Mountain, and in a bright era, there are people who commit suicide by drowning in the sea, how can I maintain my refined interests?' However, the body has no feathers and cannot be naked; the belly is not a gourd and cannot go without food. Before reaching the highest state, one must rely on something. In good years, I will take enough supplies from the people; in bad years, I will work hard to provide for myself. This is not what I should be doing, but it is unavoidable. Therefore, if a viper bites the hand, one must cut off the wrist to save the whole body. Weighing the importance, it is because one wants to preserve something more important. Even if it is for oneself, one must gain something. The way to obtain it does not have to be limited to one method, as long as it can solve the problem. If it is reasonable, what is there to despise? Trying every means is to prevent desires from running rampant and to prevent them from acting recklessly. Why are you so insistent?' In the past, Bocheng Zigao personally cultivated the land to reclaim it, Changju and Jieni worked together to engage in agriculture, Tao Zhugong engaged in commerce to make a living, Yuling Zizhong grew vegetables to provide for himself, Cui Wenzhi sold medicine to help the poor, Yan Junping divined to make up for his emptiness, Zhang Heng became famous for his numerology, and Ma Jun used his ingenious skills to display his talents. These people were merely those who defied the world and lived in seclusion. Is there truly someone who transcends the world and is completely isolated from it? They are separated from the world, but people commonly praise and sing their praises without ceasing. However, among the Śrāmaṇas (Buddhist renunciates), their actions surpass these people, and they disdain to associate with worldly people. The number of people is numerous, reaching tens of thousands, and as for those who realize the truth, reach the state of divine transformation, and transcend the realm of ordinary people, they are countless. But no one has ever praised them. Why is that? We should think together, examine the facts, and not use different standards to measure the past and the present, or use different words to evaluate the many and the few. I hope to value brevity, as complexity makes things seem cheap.
。恐非求精核理之談也。云自可廢之以一風俗。是何言與。聖人不誣十室三人必有師資。芳蘭並茂而欲蘊崇焚之。不亦暴乎。其中自有德宇淵邃。器標時望。或翹楚嗷潔棲寄清遠。或禪思入微澄神絕境。或敷演微言散幽釋滯。或精勤福業勸化崇善。凡出家之本落髮抽簪之日。皆心口獨誓情到懇至雖生死彌淪玄涂長遠。要自驅策必階于道。金輪之榮忽若塵垢。帝釋之重蔑若秕糠。始皆精誠乃有所感。自非一舉頓詣體備圓足。其間何能不有小失。且當錄其真素。略舉玄黃。安渾舉一概無復甄別。不可以管蔡之釁姬宗盡誅。四兇之暴合朝流放。此何異人苦頭虱因欲並首俱焚。患在足刺遂欲通股全解。不亦濫乎。
云無益於時政有損於治道。夫弘道者之益世。物有日用而不知故。老氏云。無為之化百姓皆曰我自然。斯言當矣是以干木高枕而魏國大治。庚桑善誨而㙗壘歸仁。沙門在世誠無目前考課之功。名教之外實有益於冥。近取五戒訓物。非六經之疇。遠以八難幽險。非刑法之匹。請以三藏銓罪。非律令之流暢。以般若辯惑。非老莊之謂。道品無漏拔苦因緣。則存而不論周孔之教。理盡形器至法之極。兼練神明精粗升降。不可同日而語其優劣矣。昔孛助化以道佐治。國境晏然民知其義。年農委積物無疵癘。非益謂何。云
【現代漢語翻譯】 現代漢語譯本：恐怕這不是追求精細和探究真理的說法。說可以廢除佛教來整頓風俗，這是什麼話呢？聖人不會欺騙人，即使是十戶人家，三個人中也一定有可以為師的人。如同芬芳的蘭花一同茂盛，卻想要將其掩蓋焚燒，這難道不是暴殄天物嗎？其中自有道德高尚、器宇深邃的人，他們的才能可以成為時代的希望。有的人高潔隱逸，寄情于清遠之地；有的人禪思入微，澄凈心神達到超凡脫俗的境界；有的人闡述精妙的佛理，消除人們的疑惑和滯礙；有的人精進勤勉地從事福業，勸導人們崇尚善良。凡是出家之人，在落髮剃度的日子，都是內心真誠發誓，情感懇切至極，即使生死輪迴漫長，玄妙的道路遙遠，也要自我鞭策，必定要達到覺悟的境界。在他們眼中，轉輪王的榮耀如同塵土，帝釋天的尊貴也輕如穀糠。起初都是因為精誠，所以才有所感悟。如果不是一開始就能完全達到圓滿的境界，那麼期間怎麼可能沒有小的過失呢？應該記錄他們的真實情況，略微考察他們的善惡。如果全部都一概而論，不再加以甄別，這就像因為管叔、蔡叔的罪過，就要把所有的姬姓宗室都誅殺；因為四兇的暴行，就要把滿朝的官員都流放一樣。這和因為人身上長了頭虱，就想要把整個頭都燒掉；因為腳上生了毒瘡，就想要把整條腿都砍掉有什麼區別呢？這難道不是太濫用了嗎？ 說佛教對當今的政事沒有益處，反而損害了國家的治理。弘揚佛法的人對世間的益處，就像人們每天都在使用東西卻不知道它的作用一樣。老子說：『我無為而民自化，百姓都說我們本來就是這樣的。』這句話說得很對。所以干木高枕而臥，魏國就能得到大治；庚桑楚善於教誨，㙗壘這個地方的人民都歸於仁義。沙門在世，確實沒有眼前的功績可以考覈，但是在名教之外，實際上對冥冥之中有益處。從近處來說，五戒可以訓誡民眾，但這並不是六經的範疇；從遠處來說，八難是幽深險惡的境界，這不是刑法可以比擬的。請允許我用三藏來衡量罪過，這並不是律令所能流暢表達的；用般若來辨別迷惑，這並不是老莊學說所能做到的。道品中的無漏智慧可以拔除痛苦的根源，因緣法可以解釋萬物的聯繫，這些都是周公、孔子的教義中所沒有論述的。佛理窮盡了有形之物的道理，佛法達到了最高的境界，兼顧了精神的修煉和精粗的升降變化，不能用同一天的標準來評判它們的優劣。從前，孛助用佛道來輔佐治理國家，國家安定祥和，人民懂得道義，年年豐收，物資充足，沒有災害，這難道不是有益處嗎？說
【English Translation】 English version: I fear that this is not a discussion seeking precision and exploring truth. To say that Buddhism can be abolished to rectify customs, what kind of statement is this? Sages do not deceive; even in ten households, among three people, there must be someone who can be a teacher. Like fragrant orchids blooming together, yet wanting to conceal and burn them, is this not a waste of talent? Among them are those with lofty morals and profound character, whose talents can become the hope of the era. Some are noble and reclusive, entrusting their emotions to distant and pure places; some have deep Zen meditation, purifying their minds to reach a transcendent state; some expound subtle Buddhist principles, eliminating people's doubts and hindrances; some diligently engage in meritorious deeds, exhorting people to uphold goodness. All those who renounce the world, on the day of shaving their heads, make sincere vows from the bottom of their hearts, with utmost earnestness, even if the cycle of birth and death is long, and the mysterious path is distant, they must spur themselves on, and surely attain enlightenment. In their eyes, the glory of a Chakravartin (wheel-turning king) is like dust, and the honor of Indra (釋提桓因) is as light as chaff. Initially, it is because of sincerity that they have some realization. If one cannot fully reach perfection from the beginning, how can there not be small mistakes in between? One should record their true circumstances, and slightly examine their good and bad deeds. If everything is lumped together and no longer distinguished, it is like killing all the Ji (姬) clan because of the crimes of Guan Shu (管叔) and Cai Shu (蔡叔); or exiling all the officials because of the atrocities of the Four Fiends (四兇). What difference is there between wanting to burn the entire head because of head lice, or wanting to cut off the entire leg because of a sore on the foot? Is this not too excessive? To say that Buddhism is of no benefit to current affairs and harms the governance of the country, the benefit of those who promote the Dharma to the world is like people using things every day without knowing their function. Lao Tzu (老子) said, 'I do nothing, and the people transform themselves; the people all say that we are naturally like this.' This statement is very correct. Therefore, Gan Mu (干木) slept soundly, and the state of Wei (魏) was greatly governed; Gengsang Chu (庚桑楚) was good at teaching, and the people of 㙗壘 returned to benevolence. The Shramanas (沙門) in the world do not have immediate merits that can be assessed, but outside of the teachings of Confucianism, they actually benefit the unseen. In the near term, the Five Precepts (五戒) can instruct the people, but this is not within the scope of the Six Classics (六經); in the long term, the Eight Difficulties (八難) are deep and dangerous realms, which cannot be compared to criminal law. Please allow me to use the Tripitaka (三藏) to measure sins, which cannot be fluently expressed by laws and ordinances; use Prajna (般若) to distinguish delusions, which cannot be done by the teachings of Lao Zhuang (老莊). The Noble Eightfold Path (道品) and the wisdom of non-outflow can eradicate the root of suffering, and the law of Dependent Origination (因緣) can explain the connections of all things, which are not discussed in the teachings of the Duke of Zhou (周公) and Confucius (孔子). Buddhist principles exhaust the principles of tangible things, and the Dharma reaches the highest realm, encompassing the cultivation of the spirit and the ascending and descending changes of the subtle and coarse, and their merits and demerits cannot be judged by the same standard. In the past, Bo Zhu (孛助) used the Buddhist path to assist in governing the country, the country was stable and peaceful, the people understood righteousness, the harvests were abundant year after year, and the materials were sufficient without disasters, is this not beneficial? To say
世有五橫。沙門處其一焉。凡言橫者。以其志無業尚散誕莫名或博易放蕩而傾竭家財。或名掛編戶而浮游卒歲。或尸祿素餐而莫肯用心。或執政居勢而漁食百性。或馳競進趣而公私並損。或肆暴奸虐而動造不軌。斯皆傷教亂正大敗風俗。由是茍悅奮筆。而遊俠之論興。韓非彈豪而五蠹之文作。以之為橫理故宜然。施之沙門不亦誣乎。國家方上與唐虞競巍巍之美。下與殷周齊鬱鬱之化。不使箕穎專有傲世之賓。商洛獨標嘉遁之客。甫欲大扇逸民之風。崇肅方外之士。觀子處懷經略時政。乃欲踵亡秦虎狼之險術。襲商君剋薄之弊法。坑焚儒典治無綱紀。制太半之稅。家無游財。設三五之禁。備民如賊。天下熬然人無聊生使嬴氏之族不訖於三世。二子之禍即戮于當時。臨刑之日方乃追恨。始者立法之謬。本欲寧國靜民。不憶堤防大峻。反不容己事既往矣。何嗟之及。云一則誘喻。一則迫脅。且眾生緣有濃薄。才有利鈍。解有難易。行有淺深。是以啟誨之道不一。悟發之由不同。抑揚頓挫務使從善。斯乃權謀之警策。妙濟之津樑。殊非誘迫之謂也。
云罪則冥伺福則神祐。夫含德至淳則眾善歸焉。易曰。履信思順。自天祐之。吉無不利。又曰。為不善於幽昧之中。鬼得而誅之。豈非冥伺神明之祐哉。善惡之報經有成證。
【現代漢語翻譯】 現代漢語譯本： 世上有五種禍患，僧侶是其中之一。凡是說到禍患，是因為他們沒有立身的志向，行為放蕩不羈，或者沉迷賭博遊樂而耗盡家財，或者名義上隸屬戶籍卻終年遊蕩，或者空占職位享受俸祿卻不肯用心做事，或者為官執政憑藉權勢搜刮百姓，或者追逐名利不擇手段導致公私受損，或者肆意暴虐，動輒做出不合規矩的事情。這些都會損害教義，擾亂正道，嚴重敗壞社會風氣。因此茍悅奮筆疾書，遊俠的議論興起；韓非抨擊權貴，寫出《五蠹》的文章。認為他們是禍患的理由，本來就應該這樣。把這些加在僧侶身上，難道不是冤枉嗎？國家正要傚法唐堯虞舜，比試那高尚的美德；又要和殷商周朝相比，達到那文化繁榮的景象。不讓許由、巢父獨佔超脫世俗的美名，不讓商山四皓獨享隱居的美譽。正要大力倡導隱逸之風，推崇敬重方外之士。您觀察問題，應該胸懷經世濟國的策略，匡正時弊，怎麼反而要傚法亡秦那種虎狼般的險惡手段，沿襲商鞅那種刻薄寡恩的弊端？焚燒儒家經典，治理國家沒有綱紀；制定過重的賦稅，百姓沒有剩餘的財產；設定嚴苛的禁令，防備百姓如同防備盜賊。天下百姓生活困苦，沒有活路，以致秦朝的統治沒有超過三世，商鞅的禍患在他活著的時候就應驗了，臨刑的時候才後悔，當初立法的錯誤。本來是想安定國家，使百姓安寧，卻不記得堤壩修得太高，反而容不下自己。事情已經過去了，後悔又有什麼用呢？說（佛法）一方面是誘導開悟，一方面是強迫威脅。而且眾生的因緣有深有淺，才能有利有鈍，理解有難有易，修行有淺有深。因此，啓發教誨的方法不是隻有一種，領悟開悟的途徑也不相同。或褒或貶，或輕或重，務必使人向善。這才是權宜之計的警戒，巧妙渡河的橋樑，絕不是誘導和強迫的意思。 說（作惡）有罪就會在暗中受到懲罰，（行善）有福就會得到神靈的保佑。擁有極其純厚的德行，那麼各種善事都會歸向他。《易經》說：『履行誠信，思考順理，自然會得到上天的保佑，吉祥順利，沒有什麼不利的。』又說：『在隱蔽的地方做壞事，鬼神就會誅殺他。』這難道不是暗中的懲罰和神明的保佑嗎？善惡的報應，經典里有確鑿的證據。
【English Translation】 English version: There are five calamities in the world, and the Shramanas (Buddhist monks) are one of them. When we speak of calamities, it is because they have no ambition to establish themselves, their behavior is dissolute and unrestrained, or they indulge in gambling and entertainment, exhausting their family wealth. Or they are nominally registered in the household but wander around all year round, or they occupy positions and enjoy salaries without being willing to work hard, or they are officials who exploit the people by virtue of their power, or they pursue fame and profit by unscrupulous means, causing damage to both public and private interests, or they are wantonly tyrannical, often doing things that are not in accordance with the rules. All of these will damage the teachings, disrupt the right path, and seriously corrupt social customs. Therefore, Gou Yue wrote furiously, and the discussions of chivalry arose; Han Fei criticized the powerful and wrote the article 'Five Vermin'. The reason for considering them as calamities is that it should be so. Is it not a false accusation to apply these to the Shramanas? The country is about to emulate Tang Yao and Yu Shun, competing for that noble virtue; and compare with the Yin and Zhou dynasties, to achieve that prosperous cultural scene. Not allowing Xu You and Chao Fu to monopolize the reputation of transcending the world, not allowing the Four Sages of Mount Shang to exclusively enjoy the reputation of seclusion. It is about to vigorously promote the style of hermits, and respect the people outside of society. Observing the problem, you should have strategies for managing the world and rectifying current malpractices, how can you imitate the dangerous methods of the Qin Dynasty like tigers and wolves, and follow the mean and unkind abuses of Shang Yang? Burning Confucian classics, governing the country without principles; formulating excessive taxes, the people have no surplus property; setting up harsh prohibitions, guarding against the people as if they were thieves. The people of the world live in hardship and have no way out, so that the rule of the Qin Dynasty did not exceed three generations, and the disaster of Shang Yang was fulfilled in his lifetime, regretting the mistakes of the original legislation when he was about to be executed. Originally, it was intended to stabilize the country and make the people peaceful, but I don't remember that the dam was built too high, but it could not accommodate itself. The matter has passed, what is the use of regret? Saying that (the Dharma) is both inducing enlightenment and forcing threats. Moreover, the conditions of sentient beings are deep and shallow, talents are sharp and dull, understanding is difficult and easy, and practice is shallow and deep. Therefore, there is not only one way to enlighten and teach, and the ways to realize enlightenment are also different. Whether praise or criticism, whether light or heavy, must make people do good. This is the warning of expediency, the bridge to skillfully cross the river, and it is by no means the meaning of inducement and coercion. Saying that (doing evil) will be punished secretly, and (doing good) will be blessed by the gods. Having extremely pure virtue, then all kinds of good deeds will return to him. The Book of Changes says: 'Fulfilling integrity and thinking smoothly will naturally be blessed by heaven, auspicious and smooth, and there is nothing unfavorable.' It also says: 'Doing bad things in a hidden place, ghosts and gods will kill him.' Is this not a secret punishment and the blessing of the gods? The retribution of good and evil has conclusive evidence in the scriptures.
不復具列。云會盡肴膳寺極壯麗。此修福之家傾竭。以備將來之資殫盡。自為身之大計耳。殆非神明歆其壯麗。眾僧貪其滋味。猶農夫之播殖。匠者之構室將擇貞材以求堂宇之飾。精簡種子以規嘉苗之實。故稼穡必樹于沃壤之地。卜居要選于[塽-(爻爻)+((人/人)(人/人))]塏之處。是以知三尊為眾生福曰。供養自修己之功德耳。云割生民之珍玩崇無用之虛費。夫博施兼愛仁者之厚德。崇飾宗廟孝敬之至心。世教若此道亦如之。物有損之而益為之必獲。且浮財猶糞土。施惠為神用譬朽木之為舟。乃濟渡之津要。何虛費之有哉。欲端坐而望自然拱默以悕安樂。猶無柯而求伐。不食而徇飽。焉可得乎。茍身之不修己為困矣。何必乃蔽百姓之耳目。擁天下之大善。既自飲毒復欲酖人。何酷如之。可謂亡我陷彼。相與俱禍。是以盲聾瘖啞之對。幽處彌劫之殃。調達之報歷地獄無間之苦。云罄私家之年儲。闕軍國之資實。聖王御世純風遐被。振道綱以維六合。佈德網以籠群俊。川無扣浪之夫。谷無含嘆之士。四民咸安其業。百官各盡其分。海內融通九州同貫。戎車於是寢駕。甲士卻走。以糞嘉穀委于中田。倉儲積而成朽。童稚進德日新。黃髮盡于眉壽。當共擊壤以頌太平。鼓腹以觀盛化。子何多慮之深橫。憂時
【現代漢語翻譯】 現代漢語譯本：不再一一列舉。說（你）聚集（所有）的佳餚美味，寺廟極其壯麗，這是耗盡修福之家的所有，用盡一切爲了將來（自己）的資本，完全是爲了自身的大計劃啊。恐怕不是神明喜歡它的壯麗，眾僧貪圖它的美味。這就像農夫的播種，工匠的建造房屋，將選擇堅實的木材來追求殿堂房屋的裝飾，精選種子來規劃美好禾苗的果實。所以耕種必須在肥沃的土地上進行，選擇居住的地方要選在開闊高爽之處。因此，要知道供養三尊（佛、法、僧）是眾生獲得福報的途徑，供養是自我修行的功德啊。說（你）割取百姓的珍貴之物，崇尚無用的虛費。廣泛施捨，兼愛眾人，是仁者的厚德；崇尚修飾宗廟，是孝敬的至誠之心。世俗的教化如果這樣，佛道的教義也是如此。財物有損失反而會增加，做了就一定會有收穫。而且浮財就像糞土，施捨恩惠是神靈所用；譬如腐朽的木頭做成船，乃是渡過難關的重要工具。哪裡有什麼虛費呢？想要端坐著期望自然而然，拱手沉默以希望得到安樂，就像沒有樹枝卻想要砍伐，不吃飯卻想要飽腹，怎麼可能得到呢？如果自身不修養，自己就會陷入困境。何必還要矇蔽百姓的耳目，佔據天下的大善呢？既自己飲毒，又想毒害別人，有什麼比這更殘酷的呢？可以說是毀滅自己，陷害他人，一起遭受禍患。因此，（才有）盲、聾、喑、啞的報應，幽禁之處經歷漫長劫數的災殃，提婆達多（Devadatta）的報應是經歷地獄無間（Avīci）的痛苦。說（你）耗盡私家的多年積蓄，減少軍國（國家軍隊）的物資儲備。聖明的君王治理天下，淳厚的風尚遠播四方，振興道德綱常來維繫天地四方，佈施恩德之網來籠絡眾多俊傑。河流沒有搶劫船隻的人，山谷沒有含冤嘆息的百姓。士、農、工、商四民都安於自己的職業，百官各自盡到自己的本分。天下融洽，九州貫通。戰車於是停止使用，士兵解甲歸田。把糞土當作好的穀物，丟棄在田中，倉庫儲存的糧食堆積而腐朽。兒童的道德日益增長，老人都能夠享盡天年。大家一起敲擊土地歌頌太平，飽食之後觀看盛世的教化。你為什麼有這麼多深遠的憂慮，憂慮時事呢？ English version: I will not list them all again. You say that you gather all the delicacies and the temple is extremely magnificent. This is exhausting the resources of a family that cultivates blessings, using up all the capital for the future, entirely for one's own grand plan. I am afraid it is not that the gods admire its magnificence, nor that the monks covet its deliciousness. It is like a farmer sowing seeds, or a craftsman building a house, who will choose solid timber to seek the adornment of halls and houses, and carefully select seeds to plan for the fruit of fine seedlings. Therefore, cultivation must be carried out on fertile land, and the place to live must be chosen in an open and high place. Therefore, know that offering to the Three Jewels (Buddha, Dharma, Sangha) is the way for sentient beings to obtain blessings, and offering is the merit of self-cultivation. You say that you take the precious things of the people and advocate useless extravagance. To give widely and love all is the great virtue of the benevolent; to advocate decorating ancestral temples is the utmost sincerity of filial piety. If secular teachings are like this, then the teachings of the Buddhist path are also like this. Things that are lost will instead increase, and if you do it, you will surely gain. Moreover, floating wealth is like dung, and giving alms is used by the gods; it is like rotten wood made into a boat, which is an important tool for crossing difficulties. Where is there any extravagance? Wanting to sit upright and expect things to happen naturally, folding your hands in silence to hope for peace and happiness, is like wanting to chop down a tree without branches, or wanting to be full without eating. How can you get it? If you do not cultivate yourself, you will be in trouble. Why must you also deceive the eyes and ears of the people and occupy the great good of the world? Since you drink poison yourself, you want to poison others. What could be more cruel than this? It can be said that you are destroying yourself and harming others, and suffering misfortune together. Therefore, (there are) the retributions of being blind, deaf, mute, and dumb, and the calamities of being imprisoned in a dark place for countless eons. The retribution of Devadatta is to experience the suffering of the Avīci hell. You say that you exhaust the savings of your private family and reduce the material reserves of the military and the state. Wise kings govern the world, and pure customs spread far and wide, revitalizing the moral principles to maintain the universe, and spreading the net of virtue to gather many talents. There are no people robbing ships in the rivers, and no people sighing with injustice in the valleys. The four classes of people, scholars, farmers, artisans, and merchants, are all content with their occupations, and all officials do their best. The world is harmonious, and the nine provinces are connected. War chariots are then put out of use, and soldiers return to their fields. Using dung as good grain and discarding it in the fields, the grain stored in the warehouses piles up and rots. The morality of children increases day by day, and the elderly can enjoy their full lifespan. Everyone strikes the earth together to sing the praises of peace, and watches the great transformation of the prosperous age after being well-fed. Why do you have so many deep worries and worry about current affairs? 不復具列。云會盡肴膳寺極壯麗。此修福之家傾竭。以備將來之資殫盡。自為身之大計耳。殆非神明歆其壯麗。眾僧貪其滋味。猶農夫之播殖。匠者之構室將擇貞材以求堂宇之飾。精簡種子以規嘉苗之實。故稼穡必樹于沃壤之地。卜居要選于[塽-(爻爻)+((人/人)(人/人))]塏之處。是以知三尊（Three Jewels）為眾生福曰。供養自修己之功德耳。云割生民之珍玩崇無用之虛費。夫博施兼愛仁者之厚德。崇飾宗廟孝敬之至心。世教若此道亦如之。物有損之而益為之必獲。且浮財猶糞土。施惠為神用譬朽木之為舟。乃濟渡之津要。何虛費之有哉。欲端坐而望自然拱默以悕安樂。猶無柯而求伐。不食而徇飽。焉可得乎。茍身之不修己為困矣。何必乃蔽百姓之耳目。擁天下之大善。既自飲毒復欲酖人。何酷如之。可謂亡我陷彼。相與俱禍。是以盲聾瘖啞之對。幽處彌劫之殃。調達（Devadatta）之報歷地獄無間（Avīci）之苦。云罄私家之年儲。闕軍國之資實。聖王御世純風遐被。振道綱以維六合。佈德網以籠群俊。川無扣浪之夫。谷無含嘆之士。四民咸安其業。百官各盡其分。海內融通九州同貫。戎車於是寢駕。甲士卻走。以糞嘉穀委于中田。倉儲積而成朽。童稚進德日新。黃髮盡于眉壽。當共擊壤以頌太平。鼓腹以觀盛化。子何多慮之深橫。憂時
【English Translation】 I will not list them all again. You say that you gather all the delicacies and the temple is extremely magnificent. This is exhausting the resources of a family that cultivates blessings, using up all the capital for the future, entirely for one's own grand plan. I am afraid it is not that the gods admire its magnificence, nor that the monks covet its deliciousness. It is like a farmer sowing seeds, or a craftsman building a house, who will choose solid timber to seek the adornment of halls and houses, and carefully select seeds to plan for the fruit of fine seedlings. Therefore, cultivation must be carried out on fertile land, and the place to live must be chosen in an open and high place. Therefore, know that offering to the Three Jewels (Buddha, Dharma, Sangha) is the way for sentient beings to obtain blessings, and offering is the merit of self-cultivation. You say that you take the precious things of the people and advocate useless extravagance. To give widely and love all is the great virtue of the benevolent; to advocate decorating ancestral temples is the utmost sincerity of filial piety. If secular teachings are like this, then the teachings of the Buddhist path are also like this. Things that are lost will instead increase, and if you do it, you will surely gain. Moreover, floating wealth is like dung, and giving alms is used by the gods; it is like rotten wood made into a boat, which is an important tool for crossing difficulties. Where is there any extravagance? Wanting to sit upright and expect things to happen naturally, folding your hands in silence to hope for peace and happiness, is like wanting to chop down a tree without branches, or wanting to be full without eating. How can you get it? If you do not cultivate yourself, you will be in trouble. Why must you also deceive the eyes and ears of the people and occupy the great good of the world? Since you drink poison yourself, you want to poison others. What could be more cruel than this? It can be said that you are destroying yourself and harming others, and suffering misfortune together. Therefore, (there are) the retributions of being blind, deaf, mute, and dumb, and the calamities of being imprisoned in a dark place for countless eons. The retribution of Devadatta (調達) is to experience the suffering of the Avīci (無間) hell. You say that you exhaust the savings of your private family and reduce the material reserves of the military and the state. Wise kings govern the world, and pure customs spread far and wide, revitalizing the moral principles to maintain the universe, and spreading the net of virtue to gather many talents. There are no people robbing ships in the rivers, and no people sighing with injustice in the valleys. The four classes of people, scholars, farmers, artisans, and merchants, are all content with their occupations, and all officials do their best. The world is harmonious, and the nine provinces are connected. War chariots are then put out of use, and soldiers return to their fields. Using dung as good grain and discarding it in the fields, the grain stored in the warehouses piles up and rots. The morality of children increases day by day, and the elderly can enjoy their full lifespan. Everyone strikes the earth together to sing the praises of peace, and watches the great transformation of the prosperous age after being well-fed. Why do you have so many deep worries and worry about current affairs?
之不足。不亦過乎。云吝太官而腫口。臨滄海而攝腹。真子之謂也。
雲系影捕風莫知端緒。夫偽辯亂真。大聖之所悲。嗟時不識寶。卞和所以慟哭。然妙旨希夷而體之者道。沖虛簡詣而會之者得。用遠能津樑頹溺。拔幽拯滯美濟。當時化流無外故。神暉一振則感動大千。惠澤暫灑則九州蒙潤。是以釋梵悟幽旨而歸誠。帝王望玄宗而委質。八部挹靈化而洗心。士庶觀真儀而奔至。落落焉故非域中之名教。肅肅焉殆是方外之冥軌。然垣墻峭峻故罕得其門。器宇幽邃希入其室。是以道濟彌淪而理與之乖。德苞無際而事與之隔。子執迷自畢。沒齒不悟。蓋有以也。夫日月麗天而瞽者不睹其明。雷電振地而聾者不聞其響。是誰之過與。而方欲議宮商之音。蔑文章之觀。真過之甚者。昔文鱗改視於初曜。須跋開聽於後緣。子何辜之不幸。獨懷疑以終年。比眾人所悲。最可悲之所先。於是逡巡退席。悵然自失。良久曰。聞大道之說。彌貫古今大制因緣。窮理盡性立履不為。當年弘道不期一世。可謂原始會終歸於命矣。仆實滯寢長夜未達其旨。故每造有封。今幸聞大夫之餘論。結解疑散豁然醒覺。若披重霄以睹朗日。發矇蓋而悟真慧。仆誠不敏。敬奉嘉誨矣。
正二教(道士有為夷夏論者故作此以正之)
明徴君
【現代漢語翻譯】 現代漢語譯本： 自以為不足，難道不是太過分了嗎？說吝嗇太廟的廚師卻導致口部腫脹，面臨大海卻收緊腹部，說的就是這種人啊。 說繫住影子，捕捉風，不知道從哪裡開始。虛假的辯論擾亂真相，這是大聖人所悲哀的。感嘆世人不識寶，卞和因此而痛哭。然而，精妙的旨意是稀少而深遠的，能夠體會它的人才能得道。沖虛的道理簡明扼要，能夠領會它的人才能有所得。運用這些道理，能夠成為拯救沉溺者的橋樑，拔出隱晦，拯救滯留者，完美地幫助他們。當時教化流傳沒有邊界，所以神聖的光輝一震動就能感動整個大千世界，恩惠稍微灑下就能使九州大地得到滋潤。因此，釋（Śakra，帝釋天）、梵（Brahmā，梵天）領悟了幽深的旨意而歸於真誠，帝王仰望玄妙的宗旨而委身歸附。天龍八部（Nāga，龍族；Deva，天神；Yakṣa，夜叉；Gandharva，乾闥婆；Asura，阿修羅；Garuḍa，迦樓羅；Kinnara，緊那羅；Mahoraga，摩睺羅伽）仰慕靈妙的教化而洗滌心靈，士人和百姓看到真實的儀容而奔赴而來。如此卓越，所以不是世俗的名教所能比擬的；如此莊嚴，大概是方外之玄妙法則。然而，因為圍墻陡峭高峻，所以很少有人能夠找到進入的門徑；因為器宇幽深邃遠，所以很少有人能夠進入其中的房間。因此，道義瀰漫而道理與它相違背，德行包含無邊無際而事情與它相隔絕。你執迷不悟，直到終老，終究不能醒悟，大概是有原因的。太陽和月亮懸掛在天空，但盲人卻看不到它們的光明；雷電震動大地，但耳聾的人卻聽不到它們的聲音。這是誰的過錯呢？而你卻想要評論宮商的音律，輕視文章的華美，真是過錯太大了。過去文鱗（Wénlín，人名）改變了對最初光芒的看法，須跋（Xūbá，人名）因為後來的因緣而開啟了聽覺。你有什麼不幸，獨自懷疑直到終年？與眾人所悲傷的事情相比，你所悲傷的事情是最應該先悲傷的。於是，他猶豫著退席，悵惘若失。過了很久，他說：『聽聞大道的說法，貫穿古今，偉大的制度是根據因緣而建立的。窮究事物的道理，盡力發揮本性，建立行爲準則而不妄為。當年弘揚大道不期望一世的成功，可以說是探求本源，會歸於終點，最終歸於天命啊。我確實長期沉睡在長夜之中，沒有領會其中的旨意，所以每次造訪都有所封閉。現在有幸聽到大夫您的餘論，疑慮解開，豁然醒悟，就像撥開重重雲霄而看到明亮的太陽，揭開蒙蔽而領悟真正的智慧。我確實不敏，恭敬地接受您的美好教誨。』 正二教（因為道士中有議論華夷之別的，所以寫這篇文章來匡正他們） 明徴君（Míng Zhēngjūn，人名）
【English Translation】 English version: Is it not excessive to consider oneself insufficient? To say one is stingy with the imperial kitchen yet suffers from a swollen mouth, or faces the ocean yet tightens the abdomen, describes such a person. To say one ties shadows and catches wind, not knowing where to begin. False arguments disturb the truth, which is what the great sages lament. To sigh that the world does not recognize treasure is why Bian He (Biànhé, a man who found a jade) cried bitterly. However, the subtle meaning is rare and profound, and those who can embody it attain the Dao. The principles of Chongxu (Chōngxū, a Daoist classic) are simple and concise, and those who can comprehend them gain understanding. Using these principles, one can become a bridge to save the drowning, extract the hidden, rescue the stagnant, and perfectly assist them. At that time, the teachings spread without boundaries, so a single vibration of divine radiance could move the entire macrocosm, and a slight sprinkling of grace could nourish the entire land of the nine provinces. Therefore, Śakra (Śhì,帝釋天) and Brahmā (Fàn, 梵天) understood the profound meaning and returned to sincerity, and emperors looked up to the mysterious principles and entrusted themselves to them. The Eight Classes of Gods and Demigods (Nāga, Deva, Yakṣa, Gandharva, Asura, Garuḍa, Kinnara, Mahoraga) admired the spiritual teachings and cleansed their hearts, and scholars and commoners saw the true appearance and rushed to it. So outstanding, it cannot be compared to the secular teachings; so solemn, it is probably the mysterious law outside the realm. However, because the walls are steep and high, few can find the entrance; because the structure is deep and remote, few can enter the room. Therefore, morality is pervasive, but reason contradicts it; virtue encompasses boundlessness, but affairs are separated from it. You cling to delusion until the end of your life, and ultimately cannot awaken, probably for a reason. The sun and moon hang in the sky, but the blind cannot see their light; thunder and lightning shake the earth, but the deaf cannot hear their sound. Whose fault is this? Yet you want to comment on the tones of music and despise the beauty of literature, which is truly a great fault. In the past, Wenlin (Wénlín, a person's name) changed his view of the initial light, and Xuba (Xūbá, a person's name) opened his hearing because of later causes. What misfortune do you have, doubting alone until the end of your years? Compared to what others grieve over, what you grieve over is the most worthy of grief first. So, he hesitated and withdrew, lost and disappointed. After a long time, he said, 'I have heard the teachings of the Great Dao, which permeate the past and present, and the great system is established according to causes and conditions. Exhaustively investigate the principles of things, strive to develop the nature, establish behavioral guidelines without acting recklessly. In those years, promoting the Dao did not expect success in one lifetime, it can be said to explore the origin, converge to the end, and ultimately return to destiny. I have indeed been sleeping in the long night for a long time, not understanding the meaning, so every visit has been closed off. Now I am fortunate to hear your remaining remarks, and my doubts are resolved, and I am suddenly awakened, like parting the heavy clouds to see the bright sun, uncovering the cover and realizing true wisdom. I am indeed not clever, and I respectfully accept your good teachings.'
(僧紹)
及聞殊論銳言置家。有懼誣聖將明其歸。故先詳正所證二經之句。庶可兩悟幽津。
論稱道經云。老子入關之於天竺維衛國。國王夫人名曰清妙。老子因其晝寢。乘日之精入清妙口中。後年四月八日夜半時剖右腋而生墮地。即行七步舉手旨天曰。天上天下唯我為尊。三界皆苦何可樂者。於是佛道興焉(事在玄妙內篇此是漢中真典非穿鑿之書)正曰。道家之指其在老氏二經。敷玄之妙備乎莊生七章。而得一盡虛。無聞形變之奇。彭殤均壽未睹無死之唱。故恬其天和者。不務變常。安時處順夫何取長生。若乘日之精入口剖腋。年事不符托異合說。稱非其有誕議神化。秦漢之妄妖延魏晉。言不經聖何云真典乎。
論稱。佛經云。釋迦成佛已有塵劫之數。或為儒林之宗國師道士(此皆成實正經非方便之說也)。
正曰。佛經之宗根明極教。而三世無得。俗證覺道非可事顯。然精深所會。定慧有徴于內。緣感所應。因果無妄于外。夫釋迦發窮源之真唱。以明神道之所通也。故其練精研照非養正之功。微善階極。異殆庶自崖道濟在忘形。而所貴非全生。生生不貴存存。何功忘功而功著。寂滅而道常。出於無始入乎無終。靡應非身塵劫非遐。此其所以為教也。
論曰。二經之旨若合符契。
【現代漢語翻譯】 現代漢語譯本 （僧紹）
等到聽聞您精闢的言論，毅然決然地放棄了世俗生活。我擔心有人會誣衊聖人，所以想先闡明我歸依佛法的緣由。因此，我先詳細考證了您所引用的兩部經典中的語句，希望能使大家都能領悟佛法的深奧之處。
您在論述中引用《道經》說：『老子進入函谷關后，來到了天竺的維衛國（Kapilavastu，古印度釋迦族居住地）。國王的夫人名叫清妙。老子趁清妙夫人白天睡覺時，乘坐太陽的精華進入清妙夫人的口中。後來在當年的四月八日半夜時分，從右腋下剖開而生，落地后立即走了七步，舉手指向天說：『天上天下，唯我為尊。三界（欲界、色界、無色界）皆苦，有什麼值得快樂的呢？』於是佛道興盛起來。』（這件事記載在《玄妙內篇》中，這是漢中的真正典籍，不是穿鑿附會的書籍）
我對此的辨正：道家的宗旨在於老子的兩部經典（《道德經》、《南華經》）。闡述玄妙的道理，完備于莊子的七篇文章（指《莊子·內七篇》）。他們追求『得一』、『盡虛』的境界，但沒有聽說過形體變化的奇異之處，彭祖和殤子壽命相同，也沒有看到過不死的說法。所以，保持天性和諧的人，不致力于改變常態。安於現狀，順應自然，又何必追求長生不老呢？如果說乘坐太陽的精華進入口中，剖開腋下而生，那麼在時間上不符，把不同的事情牽強附會地放在一起說。稱說自己沒有的東西，荒誕地議論神化之事。秦漢時期的荒謬之說，妖言惑眾，延續到魏晉時期。言論不符合聖人的教誨，怎麼能說是真正的典籍呢？
您在論述中引用佛經說：『釋迦牟尼成佛已經有塵沙劫數（無量無數的時間單位）那麼久了，有時化身為儒林的宗師、國王的老師、道士（這些都是《成實論》中的正經，不是方便之說）。』
我對此的辨正：佛經的宗旨在於闡明至極的教義，而三世（過去、現在、未來）都不可得。用世俗的證悟來覺悟真道，不是可以用世俗之事來顯現的。然而，精深之處在於內心的領會，禪定和智慧在內心有所驗證。因緣感應，因果報應在外在不會有虛妄。釋迦牟尼發出了窮究根源的真實之聲，以此來闡明神道所通達的境界。所以，他修煉精氣，研究觀照，不是爲了保養身體的功夫。積累微小的善行，逐步達到極高的境界。不同於那些只求茍且偷生的人，真正的解脫在於忘卻形體，而所看重的不是保全生命。生命的存在不在於長久地存活，而在於忘卻功勞，功勞反而更加顯著。寂滅是常道。出自於無始，進入于無終。沒有哪個感應不是來自身體，塵劫也不是遙遠的事情。這就是佛法的教義。
您在論述中說：兩部經典的宗旨如同符契一樣相合。
【English Translation】 English version (Monk Shao)
Having heard your extraordinary and incisive arguments, I resolutely abandoned my worldly life. Fearing that some might falsely accuse the sages, I wish to clarify the reasons for my devotion to Buddhism. Therefore, I will first examine in detail the statements from the two scriptures you cited, hoping to enlighten everyone to the profound depths of the Dharma.
In your discourse, you quoted the 'Daoist Scripture,' saying: 'Lao Tzu, after entering the Hanku Pass, arrived in the country of Weiwei (Kapilavastu, the residence of the Shakya clan in ancient India) in Tianzhu (India). The king's wife was named Qingmiao. Lao Tzu, taking advantage of Qingmiao's daytime nap, rode the essence of the sun and entered Qingmiao's mouth. Later, on the eighth day of the fourth month of that year, at midnight, he was born from her right armpit, and upon falling to the ground, he immediately took seven steps, raised his hand and pointed to the sky, saying: 'Above heaven and below heaven, I alone am the honored one. All three realms (the desire realm, the form realm, and the formless realm) are suffering; what is there to be happy about?' Thus, the Buddhist path flourished.' (This event is recorded in the 'Inner Chapters of Profound Mystery,' which is a true classic from Hanzhong, not a fabricated book.)
My rebuttal to this: The essence of Daoism lies in Lao Tzu's two scriptures (the 'Tao Te Ching' and the 'Zhuangzi'). The subtleties of profound mystery are fully elaborated in Zhuangzi's seven chapters (referring to the 'Inner Seven Chapters' of the Zhuangzi). They pursue the state of 'attaining oneness' and 'exhausting emptiness,' but there is no mention of the wonders of physical transformation. Pengzu and the short-lived die equally, and there is no mention of immortality. Therefore, those who maintain their natural harmony do not strive to change the constant. Content with the present and compliant with nature, why seek longevity? If it is said that he rode the essence of the sun and entered the mouth, and was born from the armpit, then the timing is inconsistent, forcibly connecting different things together. Claiming what one does not have, absurdly discussing divine transformations. The absurdities of the Qin and Han dynasties, spreading false rumors and misleading the public, continued into the Wei and Jin dynasties. Words that do not conform to the teachings of the sages, how can they be called true classics?
In your discourse, you quoted the Buddhist scriptures, saying: 'Shakyamuni Buddha has attained Buddhahood for countless kalpas (immeasurable units of time), sometimes transforming into a master of Confucianism, a teacher of kings, or a Daoist priest (these are all orthodox scriptures from the 'Tattvasiddhi Shastra,' not expedient teachings).'
My rebuttal to this: The essence of the Buddhist scriptures lies in elucidating the ultimate teachings, and the three times (past, present, and future) are unattainable. Using worldly enlightenment to awaken to the true path cannot be manifested through worldly affairs. However, the profoundness lies in inner understanding, and samadhi and wisdom are verified within. Due to karmic conditions, cause and effect are not false externally. Shakyamuni Buddha uttered the true sound of exhaustively investigating the source, thereby elucidating the realm that the divine path reaches. Therefore, his cultivation of essence and study of contemplation are not for the sake of nourishing the body. Accumulating small good deeds gradually reaches the highest realm. Different from those who only seek to prolong their lives, true liberation lies in forgetting the body, and what is valued is not preserving life. The existence of life does not lie in living long, but in forgetting merit, and merit becomes even more prominent. Nirvana is the eternal path. It originates from the beginningless and enters into the endless. There is no response that does not come from the body, and kalpas are not distant matters. This is the teaching of Buddhism.
In your discourse, you said: The essence of the two scriptures is as consistent as matching tallies.
正曰。夫佛開三世故圓應無窮。老止生形則教極澆淳。所以在形之教不議殊生。圓應之化爰盡物類。是周孔老莊誠帝王之師。而非前說之。證既開塞異。教又違符合之驗矣。
論曰。道則佛也。佛則道也。
正曰。既教有方圓豈睹其同。夫由佛者固可以權老。學老者安取同佛。茍挾競慕高撰會雜。妄欲因其同樹邪去正。是乃學非其學。自漏道蠹祇多不量。見恥守器矣。
論曰。其入不同其為必異。各成其性不易其事。又曰。或照五典。或布三乘。在華而華言。化夷而夷語。又曰。佛道齊乎達化而有夷夏之別。
正曰。寂感遂通在物必暢。佛以一音隨類受悟。在夷之化。豈必三乘教。華之道何拘五教。沖用因感既夷華未殊。而俗之所異孰乖聖。則雖其入不同。然其教自均也。
論曰。端委搢紳諸華之容也。翦發緇衣群夷之服也。
正曰。將求理之所貴。宜先本禮俗。㳂襲異道唯其時物。故君子豹變民文先革。顓孫膺訓喪志學殷。夫致德韶武則禪代異典。后聖有作豈限夷華。況由之極教必拘國服哉。是以系其恒方而迷深動躓矣。水陸既變致遠有節。舟車之譬得無翩乎。而刻舡守株固以兩見所歸。
論曰。下棄妻拏上廢。宗祀。嗜慾之物咸以禮申。孝敬之典獨以法屈。
【現代漢語翻譯】 現代漢語譯本： 正曰：佛陀開示過去、現在、未來三世，因此其圓滿應化是無窮無盡的。老子止於現世的教化，那麼他的教義就只能說是澆薄而純樸的。所以在有形相的教化中，不應議論其出生的不同。圓滿應化的教化，應該涵蓋所有的物類。周公、孔子、老子、莊子，確實可以作為帝王的老師，但不能用他們來否定佛陀的教義。如果已經開啟了阻塞之處，教義又互相違背，那麼符合的驗證又在哪裡呢？
論曰：道就是佛，佛就是道。
正曰：既然教義有方有圓，怎麼能認為它們相同呢？學習佛法的人固然可以權衡老子的思想，但學習老子的人又怎麼能認為他們的思想與佛相同呢？如果有人懷著競爭和仰慕的心情，高談闊論地把各種思想混雜在一起，妄想借此來否定正道，樹立邪說，這就是沒有真正理解所學的東西，自己泄露了真道，損害了佛法，這是多麼不自量力，只會讓人恥笑其固守陳規啊。
論曰：他們入門的途徑不同，他們的行為必然不同。各自成就其本性，不改變其所從事的事業。又說：有的人傚法五經，有的人宣揚三乘佛法。在漢地就用漢語，在少數民族地區就用少數民族的語言。又說：佛道在通達教化方面是相同的，但在夷夏之間存在差別。
正曰：寂靜而又能感應，通達萬物，必然暢行無阻。佛陀用一種聲音，讓各類眾生都能領悟。在少數民族地區的教化，難道一定要用三乘佛法嗎？漢地的教化，又何必拘泥於五經呢？沖和之用在於因感而發，既然少數民族和漢地沒有本質區別，那麼世俗的不同又怎麼會違背聖人的教誨呢？所以，雖然他們入門的途徑不同，但他們的教義卻是相同的。
論曰：穿著禮服，插著笏板，是漢人的服飾。剃髮，穿著緇衣，是少數民族的服裝。
正曰：如果要探求真理的寶貴之處，就應該首先遵循禮俗。沿襲不同的道路，要順應時勢。所以君子要像豹子一樣改變自己，民眾的文化也要首先變革。顓孫子接受了殷朝滅亡的教訓，立志學習殷朝的文化。如果能達到德行高尚，像韶樂和武樂一樣美好，那麼禪讓和世襲的制度也會有所不同。後來的聖人有所作為，難道會侷限於漢族和少數民族嗎？更何況最高的教義怎麼能拘泥於國家的服飾呢？因此，如果固守恒常不變的方法，就會在深奧的道理中迷惑，行動也會受阻。水路和陸路既然已經改變，那麼到達遠方就會有節約的辦法。舟和車的比喻難道沒有道理嗎？而刻舟求劍的人，最終只會兩方面都落空。
論曰：在下拋棄妻子兒女，在上面廢棄宗廟祭祀。對於嗜慾之物，都用禮來加以申明，而對於孝敬的典範，卻用法來加以限制。
【English Translation】 English version: Zheng said: The Buddha reveals the three periods of time—past, present, and future—therefore, his perfect response and transformation are infinite. Laozi's teachings are limited to the present life, so his doctrine can only be described as superficial and simple. Therefore, in teachings with form, one should not debate the differences in their origins. The perfect response and transformation should encompass all beings.
Zhou Gong, Confucius, Laozi, and Zhuangzi can indeed be teachers of emperors, but they should not be used to negate the Buddha's teachings. If the obstructed has been opened, and the teachings contradict each other, where is the verification of their agreement?
The Treatise says: The Dao is the Buddha, and the Buddha is the Dao.
Zheng said: Since teachings have both square and round aspects, how can one consider them the same? Those who study Buddhism can certainly weigh Laozi's thoughts, but how can those who study Laozi consider their thoughts the same as the Buddha's? If someone harbors competitive and admiring feelings, engaging in lofty discussions that mix various thoughts together, vainly attempting to use this to negate the correct path and establish heretical views, then this is not truly understanding what is being learned. They are themselves leaking the true Dao, harming the Dharma, and are truly overestimating themselves, only to be ridiculed for clinging to outdated rules.
The Treatise says: Their entrances are different, and their actions must be different. Each fulfills its nature and does not change its affairs. It also says: Some emulate the Five Classics, while others propagate the Three Vehicles of Buddhism. In China, they use the Chinese language; in barbarian lands, they use barbarian languages. It also says: The Buddhist path is the same in reaching transformation, but there are distinctions between barbarians and Chinese.
Zheng said: Tranquility and responsiveness lead to thorough understanding, and in all things, there must be unobstructed progress. The Buddha uses one sound to allow all beings to awaken according to their kind. In the transformation of barbarian lands, is it necessary to use the Three Vehicles of Buddhism? In the Dao of China, why be confined to the Five Classics? The use of harmony arises from response, and since there is no essential difference between barbarians and Chinese, how can worldly differences contradict the teachings of the sages? Therefore, although their entrances are different, their teachings are the same.
The Treatise says: Wearing ceremonial robes and holding tablets are the attire of the Chinese. Shaving the head and wearing black robes are the clothing of barbarians.
Zheng said: If one seeks the preciousness of truth, one should first follow customs. Adapting to different paths should be in accordance with the times. Therefore, the noble person should transform like a leopard, and the culture of the people should first be reformed. Zhuansun Ying accepted the lessons of the fall of the Yin dynasty and resolved to learn the culture of the Yin. If one can achieve noble virtue, like the beauty of Shao music and Wu music, then the systems of abdication and hereditary succession will also be different. Later sages who make achievements will not be limited to the Chinese and barbarians. Moreover, how can the highest teachings be confined to the national dress? Therefore, clinging to constant and unchanging methods will lead to confusion in profound principles, and actions will be hindered. Since water and land routes have changed, there will be economical ways to reach distant places. Does the analogy of boats and carts not make sense? But those who carve a boat to find a lost sword will ultimately lose both.
The Treatise says: Below, they abandon wives and children; above, they abandon ancestral sacrifices. Things of desire are all explained with propriety, but the model of filial piety is restricted by law.
悖德犯順曾莫之覺。又曰。全形守祀繼善之教也。毀貌易姓絕惡之學也。理之可貴者道。事之可賤者俗。
正曰。今以廢宗祀為犯。順存嗜慾以申禮。則是孝敬之典在我為得。俗無必賤矣。毀貌絕惡自彼為鄙。道無必貴矣。愛俗拘舊崇華尚禮。貴賤迭置義成獨說。徒欲蠹溺於凡觀。豈期卒埋于聖言耶。
論曰。泥洹仙化各是一術。佛號正真道稱正一。一歸無死真會無生。
正曰。侯王得一而天下貞。莫議仙化。死而不亡者壽。不論無死。億說誣濫辭非而澤。大道既隱小成互起。誠哉是言。其諸誣詭倍慢。欲以茍濟其違。求之聖言固不容譏矣。今之道家所教。唯以長生為宗。不死為主。其練映金丹餐霞餌玉。靈升羽蛻尸解形化。是其托術驗之而竟無睹其然也。又稱其不登仙死則為鬼。或召補天曹。隨其本福。雖大乖老莊立言。本理然猶可無違世教。損欲趣善乘化任往。忘生生存存之旨。實理歸於妄而未為亂常也。至若張葛之徒。又皆雜以神變化俗怪誕惑世。符咒章效咸托老君所傳。而隨稍增廣。遂復遠引佛教證成其偽。立言舛雜師學無依。考之典義不然可知。將令真妄渾流希悟者。永惑莫之能辯。誣亂已甚矣。
客既悉于佛老之正。猶未值其津。今將更粗言其一隅。而使自反焉。夫理照研心二
【現代漢語翻譯】 現代漢語譯本：違背道德、觸犯倫常卻不曾察覺。又說：『保全形體以守祭祀，是繼承善良的教誨；毀壞容貌、改變姓氏，是斷絕罪惡的學說。』道理之所以可貴在於『道』，事情之所以卑賤在於『俗』。
正方反駁說：現在認為廢除宗廟祭祀是冒犯，順從嗜慾來申張禮儀，那麼孝敬的準則在我們這裡就變得可以接受，世俗也未必一定卑賤了。毀壞容貌斷絕罪惡，在他們看來是鄙陋的，『道』也未必一定高貴了。喜愛世俗、拘泥舊習、崇尚浮華、看重禮儀，貴賤顛倒，只憑自己的說法。只是想在凡俗的見解中沉溺，哪裡期望最終被聖人的教誨埋葬呢？
論者說：泥洹（涅槃，佛教追求的最高境界）和仙化（道教追求的成仙）各自是一種法術。佛被稱為『正真』，道被稱為『正一』。歸於『一』就是沒有死亡，真正領會就是沒有生滅。
正方反駁說：侯王得到『一』而天下安定，不要議論仙化。死了而不被遺忘的人是長壽，不要談論沒有死亡。億萬種說法都是虛妄不實的言辭，大道隱沒後，小的成就互相興起。確實是這樣說的。那些虛假欺詐、違背常理的人，想要茍且地彌補他們的過失，在聖人的教誨中本來就不容許被譏諷。現在道家所教的，只以長生為宗旨，以不死為主。他們修煉映照金丹、餐食雲霞、服用玉石，靈魂昇華羽化、尸解形體變化，這是他們所依託的法術，但驗證起來卻始終沒有看到真實的情況。又說他們不登仙死去就成為鬼，或者被召去填補天曹，根據他們原本的福報。雖然大大違背了老莊的立言根本，但道理上還算沒有違背世俗的教化。減少慾望、趨向善良、順應變化、任其自然，忘記生存、儲存生存，儲存生存的宗旨，實際上是道理歸於虛妄，但還沒有到擾亂綱常的地步。至於張道陵、葛洪之流，又都摻雜了神變化俗、怪誕迷惑世人的東西。符咒章奏的效果都依託于老君所傳，並且隨著時間推移逐漸增多擴大，於是又遙遠地引用佛教來證明他們的虛假。立論錯亂雜糅，師承學說沒有依據。考察典籍義理，就知道不是這樣。將要使真假混淆，希望領悟的人永遠迷惑而不能分辨，虛妄擾亂已經到了極點。
客人已經詳細瞭解了佛道兩家的正統，但還沒有找到門徑。現在將要更粗略地說一下其中的一個方面，而使他自己反省。道理照亮，研究內心，二者...
【English Translation】 English version: Acting against morality and offending ethics without realizing it. It is also said: 'Preserving the body to maintain sacrifices is the teaching of inheriting goodness; destroying the appearance and changing the surname is the learning of severing evil.' The value of reason lies in 'the Dao (the Way)', and the baseness of things lies in 'custom'.
The proponent retorts: Now, considering the abolition of ancestral sacrifices as an offense, and complying with desires to extend rituals, then the code of filial piety and respect becomes acceptable to us, and customs are not necessarily base. Destroying the appearance and severing evil is considered vulgar by them, and 'the Dao' is not necessarily noble. Loving customs, adhering to old habits, advocating extravagance, and valuing rituals, with values of nobility and baseness reversed, relying solely on one's own interpretation. Merely wanting to indulge in mundane views, how can one expect to be buried by the teachings of the sages?
The debater says: Nirvana (the ultimate state pursued by Buddhism) and becoming an immortal (pursued by Taoism) are each a technique. The Buddha is called 'Righteous Truth', and the Dao is called 'Righteous One'. Returning to 'One' is without death, and truly understanding is without birth and death.
The proponent retorts: The lords and kings obtain 'One' and the world is stable, do not discuss becoming immortals. Those who die and are not forgotten are long-lived, do not talk about no death. Billions of sayings are false and untrue words, after the great Dao is hidden, small achievements rise up mutually. Truly these are the words. Those who are false and deceitful, and violate reason, want to perfunctorily remedy their faults, and are not allowed to be ridiculed in the teachings of the sages. What the Taoists teach now is only to take longevity as the purpose and immortality as the main thing. They practice reflecting golden elixir, eating clouds and drinking jade, the soul ascends and transforms into feathers, the corpse dissolves and the body transforms, this is the technique they rely on, but when verified, they have never seen the real situation. It is also said that if they do not ascend to immortality and die, they will become ghosts, or be summoned to fill the Heavenly Court, according to their original blessings. Although it greatly violates the fundamental words of Laozi and Zhuangzi, the principle is still not violating worldly teachings. Reducing desires, moving towards goodness, conforming to changes, letting nature take its course, forgetting life, preserving life, the purpose of preserving life, in reality, the principle returns to falsehood, but it has not yet reached the point of disturbing the norms. As for the likes of Zhang Daoling and Ge Hong, they are all mixed with things that transform customs with divine powers, bizarrely confuse the world. The effects of talismans and incantations all rely on what was passed down by Laozi, and gradually increased and expanded over time, so they remotely cited Buddhism to prove their falsehood. The arguments are mixed up and disordered, and the teachers and schools have no basis. Examining the meaning of the classics, we know that this is not the case. It will cause the true and false to be mixed up, and those who hope to understand will be forever confused and unable to distinguish, and the false chaos has reached the extreme.
The guest has understood the orthodoxy of both Buddhism and Taoism in detail, but has not yet found the path. Now I will speak more roughly about one aspect of it, and make him reflect on himself. Reason illuminates, research the heart, the two...
名教兩得。乃可動靜兼盡所遇斯乘也。老子之教蓋修身治國絕棄貴尚事正其分。虛無為本柔弱為用。內視反聽深根寧極。渾思天元恬高人世。皓氣養和失得無變。窮不謀通致命而俟。達不謀己以公為度。此學者之所以詢仰余流。而其道若存者也。安取乎神化無方濟世不死哉。其在調霞羽化精變窮靈。此自繕積前成生甄異氣。故雖記奇之者有之。而言理者不由矣。稽之神功爰及物類。大若麟鳳怪瑞。小則雀雉之化。夫既一受其形而希學可致乎。至乃顏孔道鄰親資納之極。固將仰靈塵而止欲。從未由則分命之不妄有推之可明矣。故仲尼貴知命而必有所不言。伯陽去奇尚而固守以無為。皆將以抑其誕妄之所自來也。然則窮神儘教固由之有宗矣。道成事得各會之有元矣。夫行業者於前前生而強學以求致其功。積整合于素孱。而橫慕以妄易其為首。燕求越其希至何由哉。故學得所學而學以成也。為其可為而為可致也。則夫學鏡生靈。中天設教觀象測變。存而不論經世之深。孔老之極也。為于未有盡照窮緣殊生共理。練偽歸真。神功之正佛教之弘也。是乃佛明其宗。老全其生。守生者蔽明宗者通。然靜止大方乃雖蔽而非妄。動由其宗則理通而照極故。必德貴天全自求其道。崇本資通功歸四大。不謀非然守教保常。孔老之純得所學也
【現代漢語翻譯】 現代漢語譯本： 名教和道教兩方面都通達，這樣才能在動靜之間都達到極致，所遇到的都是合適的時機。老子的教義大概是修身治國，摒棄尊貴和奢侈，端正自己的本分，以虛無為根本，以柔弱為作用。向內觀察，反聽自身，深深紮根，達到寧靜的極致。思想渾然一體，傚法天道，淡泊高遠，超脫人世。保持純潔的元氣，涵養平和的心態，對於得失不縈於懷。困窘時不尋求變通，聽從命運的安排。顯達時不為自己謀利，以公正為準則。這是學者們仰慕其遺風的原因，而他的道似乎仍然存在。又怎能追求神化無方、濟世不死呢？ 至於那些調和雲霞、羽化登仙、精怪變化、窮究靈異的說法，這都是自身積累在前，產生了奇異的稟賦。所以雖然有記載奇異之事的，但講求道理的人不會遵循這些。考察神功，遍及萬物，大到麒麟鳳凰等怪異的祥瑞，小到麻雀野雞的變化。既然已經接受了某種形體，又怎麼能通過學習來達到變化呢？至於顏回、孔子這樣道德高尚的人，也只能達到親近和接納的極致，最終還是會仰慕靈異之物而止息慾望。從未有過的，那麼命運的分定就不是虛妄的，由此可以明白。所以孔子重視知天命，但必定有所不言；老子摒棄奇異之說，崇尚無為而固守。都是爲了抑制那些荒誕不經的來源。 如此說來，窮究神妙、完備教化，自然有其宗旨；道成事就，各自有其根本。那些修行的人，在前世前生就努力學習，以求達到某種成就；積累的成果在於平素的努力，而橫生妄念，想要輕易改變，那麼想要達到目標，又怎麼可能呢？所以學習要學到所應該學的，並且通過學習來成就自己。做那些可以做到的，並且努力去達到可以達到的目標。那麼，傚法鏡子映照萬物，傚法上天設立教化，觀察天象，推測變化，將那些存疑不決的事情放在一邊不談，這是經世致用的深刻之處，是孔子和老子的極致。 在事物還未發生之前就有所作為，窮盡照察各種因緣，不同的生命共同遵循一個道理，修煉虛妄，迴歸真實，神功的正道，佛教的弘揚。這就是佛陀闡明其宗旨，老子保全其生命。守住生命的人會被矇蔽，闡明宗旨的人才能通達。然而，靜止於大道，即使被矇蔽也不是虛妄；行動遵循其宗旨，那麼道理通達，照亮一切。所以必須重視德行，保全天性，自己尋求真道，崇尚根本，藉助通達，功歸於地水火風四大元素。不追求不該追求的，守護教義，保持常態，這是孔子和老子純粹地得到了他們所應該學習的。
【English Translation】 English version: To be proficient in both Confucianism (名教, Mingjiao) and Taoism is to achieve the ultimate in both action and stillness, encountering favorable opportunities in all circumstances. Laozi's (老子) teachings are about cultivating oneself and governing the state, abandoning nobility and extravagance, and rectifying one's duties. It takes emptiness (虛無, Xuwu) as its foundation and gentleness (柔弱, Rouruo) as its application. It involves introspection, listening inwardly, deeply rooting oneself, and reaching the ultimate in tranquility. It advocates for holistic thinking, emulating the way of heaven, and maintaining a detached and lofty perspective, transcending worldly affairs. It emphasizes preserving pure vital energy, cultivating a peaceful mindset, and not being concerned with gains and losses. In times of adversity, it does not seek change but accepts fate. In times of success, it does not seek personal gain but takes fairness as its standard. This is why scholars admire its legacy, and its way seems to still exist. How can one then pursue limitless divine transformations and immortality to save the world? As for those claims of harmonizing clouds and mists, ascending to immortality through feather transformation (羽化, Yuhua), transformations of spirits and monsters, and the exhaustive exploration of the supernatural, these are due to accumulated merits from the past, resulting in extraordinary endowments. Therefore, although there are records of strange events, those who seek reason do not follow them. Examining divine achievements, they extend to all things, from auspicious omens like the Qilin (麟, Lin) and Phoenix (鳳, Feng) to the transformations of sparrows and pheasants. Once one has received a certain form, how can one achieve transformation through learning? Even those with high moral character like Yan Hui (顏回) and Confucius (孔子), can only reach the extreme of closeness and acceptance, ultimately admiring spiritual things and ceasing desires. If it has never happened before, then the determination of fate is not false, which can be understood from this. Therefore, Confucius valued knowing destiny but necessarily left some things unsaid; Laozi rejected strange doctrines, valued inaction, and adhered to it. Both aimed to suppress the origins of absurdities. Thus, exploring the divine and perfecting teachings naturally have their principles; the accomplishment of the Way and the achievement of affairs each have their foundation. Those who practice diligently strive to learn in previous lives to achieve certain accomplishments; accumulated achievements lie in ordinary efforts, and harboring wild thoughts and wanting to easily change them, how can one achieve the goal? Therefore, learning should be about learning what should be learned, and achieving oneself through learning. Do what can be done and strive to achieve what can be achieved. Then, emulating a mirror reflecting all things, emulating heaven establishing teachings, observing celestial phenomena, and deducing changes, setting aside those things that are doubtful and unresolved, this is the depth of managing the world and applying knowledge, the ultimate of Confucius and Laozi. Acting before things happen, exhaustively examining all causes and conditions, different lives commonly following one principle, refining falsehood and returning to truth, the correct path of divine achievement, the propagation of Buddhism. This is how the Buddha clarifies his doctrine, and Laozi preserves his life. Those who guard life are obscured, and those who clarify the doctrine can understand. However, being still in the Great Way, even if obscured, is not false; acting according to its doctrine, then reason is clear and illuminates everything. Therefore, one must value virtue, preserve nature, seek the true path oneself, value the root, rely on understanding, and attribute merit to the four great elements: earth, water, fire, and wind. Do not pursue what should not be pursued, guard the teachings, and maintain constancy. This is how Confucius and Laozi purely obtained what they should learn.
。超宗極覽尋流討源。以有生為塵毒故。息敬于君親不驚議其化異。不執方而駭奇妙。寂觀以拓思。功積見而要來。則佛教之粹明於為也。故夫學得所學則可以資全生靈。而教尊域中矣。明為于為將乃滅習。反流而邈天人矣。過此以往未之或知。洗慮之得其將在茲。
張融門律
周剡難
吾門世恭佛。舅氏奉道。道也與佛逗極無二。寂然不動。致本則同感而遂通逢跡成異。其猶樂之不治不隔五帝之秘。禮之不襲不弔三皇之聖。豈三與五。皆殊時故不同其風。異世故不一其義。安可輒駕庸愚。誣問神極。吾見道士與道人戰。儒墨道人與道士獄是非。昔有鴻飛天首。積遠難鳧。越人以為鳧。楚人以為乙。人自楚越耳。鴻常一鴻乎。夫澄本雖一吾自俱宗。其本瀉跡既分。吾已翔其所集。汝可專尊于佛跡。而無侮于道本。
書與二何兩孔。周剡山茨。
少子致書。諸游生者曰張融白。鳥哀鳴于將死。人善言于就暮。頃既病盛生衰。此亦魂留幾氣。況驚舟失柁于空壑。山足無絆于澤中。故視陰之間雖寸每遽。不縫其徙也。欲使魄后余意繩墨。弟侄故為門律。數風其一章通源二道。今奏諸賢以為何若。
答張書並問張
周剡山茨歸書少子曰。周顒頓首懋制來班。承復峻其門。則參子無
【現代漢語翻譯】 現代漢語譯本：超越宗派的侷限，探尋思想的源頭。因為有生之年被塵世的慾望所矇蔽，所以不拘泥於對君王和父母的尊敬，也不驚訝于佛教化導方式的差異。不固執於一方之見，也不因奇妙的理論而感到驚異。通過寂靜的觀察來開闊思路，積累功德，最終達到目標。這樣，佛教的精髓才能顯明於世。所以，如果學者能夠掌握正確的學習方法，就可以幫助所有的生靈，而佛教的地位也會在世間得到尊崇。明白『為』的真諦，就能消除習氣，迴歸本源，超越天人的境界。超過這個境界，就難以知曉了。洗滌思慮，獲得真諦，就在於此。
張融的家規
周剡的辯難
我家世代恭敬佛陀，舅父信奉道教。道教與佛教在最根本的層面上並沒有什麼區別，都是寂靜不動。探求本源，則殊途同歸；顯現於外，則形式各異。這就像音樂，不加修飾也能和諧，蘊含著五帝的奧秘；禮儀，不沿襲舊制也能莊重，體現著三皇的智慧。難道是因為三皇和五帝所處的時代不同，所以風俗也不同嗎？是因為不同的時代，所以禮儀的意義也不一樣嗎？怎麼可以隨便憑藉庸俗的見識，來質疑神聖的境界呢？我看到道士和道人之間互相爭鬥，儒家、墨家、道人和道士之間互相指責，爭論是非。從前有鴻雁飛向天空，距離遙遠難以辨認。越國人認為是野鴨，楚國人認為是燕子。人有楚國人和越國人之分，但鴻雁始終只是一隻鴻雁啊。探求本源雖然只有一個，但我都尊崇。至於本源所顯現的跡像有所不同，我已經選擇了自己所歸屬的。你可以專注于佛陀的跡象，但不要侮辱道教的本源。
寫給二何和兩孔的信，周剡山茨
小兒子寫信，對各位學子說：張融敬上。鳥在臨死前會哀鳴，人在臨終前會說善言。我近來病情嚴重，身體衰弱，這大概是魂魄留戀人世的最後幾口氣息吧。更何況像驚慌的船隻在空曠的山谷中失去舵，像山腳下沒有束縛的草鞋掉落在沼澤中。所以，我看待陰陽之間的變化，即使是很短的時間，也總是覺得變化很快，無法阻止它的流逝。想要讓死後的遺願成為後代的準則，所以為弟弟和侄子制定了家規。其中有一章是闡述道教和佛教的本源是相通的。現在呈給各位賢士，請問各位覺得怎麼樣？
回覆張融的信並詢問張融
周剡山茨回覆小兒子說：周顒頓首。拜讀了您的大作，承蒙您復興家門，那麼參同契就沒有...
【English Translation】 English version: Transcending sectarian limitations, seeking the source of thought. Because life is tainted by worldly desires, it does not adhere to respect for rulers and parents, nor is it surprised by the differences in Buddhist teachings. It does not cling to one-sided views, nor is it astonished by miraculous theories. It broadens the mind through silent observation, accumulates merit, and ultimately achieves the goal. In this way, the essence of Buddhism can be revealed to the world. Therefore, if scholars can master the correct learning methods, they can help all living beings, and the status of Buddhism will be respected in the world. Understanding the true meaning of 'doing' can eliminate habits, return to the source, and transcend the realm of gods and humans. Beyond this realm, it is difficult to know. Cleansing thoughts and attaining the truth lies in this.
Zhang Rong's Family Rules
Zhou Yan's Refutation
My family has revered the Buddha for generations, and my uncle believes in Taoism. Taoism and Buddhism are not different at the most fundamental level; both are still and unmoving. Seeking the origin, they reach the same destination by different paths; appearing outwardly, they take different forms. This is like music, harmonious even without embellishment, containing the mysteries of the Five Emperors; rituals, solemn even without following old systems, embodying the wisdom of the Three Sovereigns. Is it because the Three Sovereigns and Five Emperors lived in different eras, so their customs were different? Is it because of different eras, so the meaning of rituals is different? How can one casually question the sacred realm with vulgar knowledge? I have seen Taoist priests and Taoist practitioners fighting each other, and Confucianists, Mohists, Taoist practitioners, and Taoist priests accusing each other, arguing about right and wrong. Once upon a time, a swan flew into the sky, and it was difficult to recognize from a distance. The people of Yue thought it was a duck, and the people of Chu thought it was a swallow. People are divided into those of Chu and Yue, but the swan is always just one swan. Although there is only one origin, I respect them all. As for the different manifestations of the origin, I have already chosen where I belong. You can focus on the traces of the Buddha, but do not insult the origin of Taoism.
Letter to the Two Hes and Two Kongs, Zhou Yan Shanci
The youngest son writes, saying to all the students: Zhang Rong respectfully presents. Birds cry sadly before they die, and people speak good words before they pass away. I have been seriously ill recently, and my body is weakening. This is probably the last breath of my soul lingering in the world. Moreover, it is like a frightened boat losing its rudder in an empty valley, like straw sandals without ties falling into a swamp at the foot of a mountain. Therefore, I see the changes between yin and yang, and even a short time always feels like it is changing quickly, unable to stop its passage. Wanting to make my posthumous wishes a guideline for future generations, I have formulated family rules for my younger brothers and nephews. One chapter explains that the origins of Taoism and Buddhism are interconnected. Now I present it to all of you virtuous scholars, what do you think?
Reply to Zhang Rong's Letter and Question Zhang Rong
Zhou Yan Shanci replies to the youngest son, saying: Zhou Yong bows his head. I have read your great work, and I am grateful that you have revived the family, so the Cantongqi does not have...
踞誠不待獎敬。尋本有測高心雖神道所歸。吾知其主。然自釋之外儒綱為弘。過此而能與仲尼相若者。黃老實雄也。其教流漸非無邪弊。素樸之本義有可崇。吾取捨舊懷粗有涇渭。與奪之際。不至朱紫。但畜積抱懷未及厝言耳。途軌乖順不可謬同異之間。文宜有歸辯來旨。謂致本則同似非。吾所謂同時殊風異。又非吾所謂異也。久欲此中微舉條裁。幸因雅趣試共極言。且略如左。遲聞深況。
通源曰。道也與佛逗極無二寂然不動。致本則同感而遂通逢跡成異。
周之問曰。論云。致本則同請問。何義是其所謂謂本乎。言道家者。豈不以二篇為主。言佛教者亦應以般若為宗。二篇所貴義極虛無。般若所觀照窮法性。虛無法性其寂雖同位。寂之方。其旨則別論。所謂逗極無二者。為逗極于虛無。當無二於法性耶。將二涂之外更有異本。儻虛無法性其趣不殊乎。若有異本思告異本之情。如其不殊愿聞不殊之說。
通源曰。殊時故不同其風。異世故不一其義。吾見道士與道人戰儒墨道人與道士獄是非。昔有鴻飛天首積遠難鳧。越人以為鳧。楚人以為乙。人自楚越耳。鴻常一鴻乎。夫澄本雖一吾自俱宗其本鴻跡既分。吾已翔其所集。
周之問曰。論云。時殊故不同其風。是佛教之異於道也。世異故不一
【現代漢語翻譯】 現代漢語譯本：
據我看來，誠實守信的人不需要額外的獎勵和尊敬。追溯事物的本源，能夠洞察高深的心靈，即使是神道也會歸向他。我知道它的主旨。然而，在佛教之外，儒家的綱常倫理得以弘揚。超過這個限度，能夠與仲尼（孔子）相比肩的人，黃老學說確實是傑出的。它的教義流傳漸廣，並非沒有邪惡的弊端。但它素樸的本義有值得推崇的地方。我對舊有的思想取捨，心中大致有明確的界限。在肯定和否定之間，不會混淆黑白。只是這些想法積壓在心中，還沒有機會表達出來。如果道路和軌跡背離正道，就不能錯誤地把不同看作相同，把相同看作不同。文章應該有歸宿，辯論應該有來由。說達到本源就相同，似乎不對。我所說的同時，風氣不同；我所說的不同，又不是真正的不同。我早就想對這些細微之處進行梳理和裁決，幸好藉著高雅的興致，嘗試著一起深入探討。且先簡略地列出如下，期待聽到您更深入的見解。
通源說：『道』與『佛』達到極致沒有兩樣，都是寂然不動。達到本源就相同，感應而通達，遇到外在的跡象就形成差異。
周之問問道：您說『達到本源就相同』，請問，您所說的『本』是什麼意思呢？談論道家的人，難道不是以《道德經》上下篇（二篇）為主要依據嗎？談論佛教的人，也應該以般若（智慧）為宗。二篇所推崇的是義理上的極度虛無，般若所觀察的是窮盡萬法的本性。虛無和法性，它們的寂靜雖然相同，但達到寂靜的方式，它們的旨趣卻有所不同。所謂『達到極致沒有兩樣』，是指達到虛無的極致，還是指法性上沒有兩樣呢？或者說，在道家和佛教之外，還有其他的本源？如果虛無和法性它們的旨趣沒有不同，如果存在其他的本源，希望您能告訴我關於其他本源的情況；如果它們沒有不同，希望您能告訴我它們沒有不同的說法。
通源說：時代不同，所以風氣不同；世道不同，所以義理不一。我見過道士與佛教徒爭論，儒家、墨家與道家爭辯是非。過去有鴻雁飛向天空，積蓄力量才能飛得很遠，難以被家鴨所理解。越國人認為它是家鴨，楚國人認為它是燕子。人只是越國人和楚國人罷了，鴻雁還是一隻鴻雁啊。探求本源雖然只有一個，我自身都尊崇這個本源。鴻雁的軌跡既然已經區分開來，我已經飛向我所歸宿的地方。
周之問問道：您說『時代不同，所以風氣不同』，這是說佛教不同於道教嗎？『世道不同，所以義理不一 English version:
In my opinion, a person of sincerity and integrity does not need extra rewards and respect. Tracing back to the origin of things, being able to perceive profound minds, even the divine path will return to him. I know its main point. However, outside of Buddhism, the Confucian ethical codes are promoted. Beyond this limit, those who can be compared to Zhongni (Confucius), the Huang-Lao doctrines are indeed outstanding. Its teachings spread gradually, not without evil drawbacks. But its simple and unadorned original meaning has something to be admired. I have a rough distinction in my mind regarding the acceptance and rejection of old ideas. In the midst of affirmation and negation, there will be no confusion of black and white. It's just that these thoughts have been accumulated in my heart, and there has been no opportunity to express them. If the paths and tracks deviate from the right way, one cannot mistakenly regard the different as the same, and the same as the different. Articles should have a destination, and debates should have a source. Saying that reaching the origin is the same seems incorrect. What I mean by 'at the same time' is that customs are different; what I mean by 'different' is not truly different. I have long wanted to sort out and adjudicate these subtle points. Fortunately, taking advantage of this elegant interest, I will try to explore them together in depth. Let me briefly list them as follows, and I look forward to hearing your deeper insights.
Tongyuan said: 'The Dao (道, the Way) and the Buddha reach the ultimate state without difference, both are still and unmoving. Reaching the origin is the same, responding and penetrating, encountering external signs forms differences.
Zhou Zhiwen asked: You said 'reaching the origin is the same', may I ask, what do you mean by 'origin'? Those who talk about Daoism, don't they mainly base their arguments on the two chapters (上篇 and 下篇) of the Dao De Jing (道德經, Tao Te Ching)? Those who talk about Buddhism should also take Prajna (般若, wisdom) as their principle. What the two chapters advocate is the extreme emptiness in principle, and what Prajna observes is the exhaustive nature of all dharmas (法, phenomena). Emptiness and dharmata (法性, the nature of dharmas), although their stillness is the same, but the ways to achieve stillness, their purposes are different. The so-called 'reaching the ultimate state without difference', does it mean reaching the ultimate state of emptiness, or does it mean that there is no difference in dharmata? Or, are there other origins besides Daoism and Buddhism? If emptiness and dharmata have no different purposes, if there are other origins, I hope you can tell me about the situation of other origins; if they are not different, I hope you can tell me the explanation of their non-difference.
Tongyuan said: Times are different, so customs are different; the world is different, so the principles are not the same. I have seen Daoists arguing with Buddhists, and Confucians, Mohists, and Daoists arguing about right and wrong. In the past, there were swans flying in the sky, accumulating strength to fly far, difficult to be understood by domestic ducks. The people of Yue (越, an ancient state in China) thought it was a duck, and the people of Chu (楚, an ancient state in China) thought it was a swallow. People are just people of Yue and Chu, the swan is still a swan. Although the pursuit of the origin is only one, I myself respect this origin. Since the traces of the swan have been distinguished, I have flown to where I belong.
Zhou Zhiwen asked: You said 'Times are different, so customs are different', does this mean that Buddhism is different from Daoism? 'The world is different, so the principles are not the same.
【English Translation】 Modern Chinese translation:
According to my view, a person of honesty and trustworthiness does not need extra rewards and respect. Tracing back to the origin of things, being able to perceive profound minds, even the divine path will return to him. I know its main point. However, outside of Buddhism, the Confucian ethical codes are promoted. Beyond this limit, those who can be compared to Zhongni (孔子, Confucius), the Huang-Lao doctrines are indeed outstanding. Its teachings spread gradually, not without evil drawbacks. But its simple and unadorned original meaning has something to be admired. I have a rough distinction in my mind regarding the acceptance and rejection of old ideas. In the midst of affirmation and negation, there will be no confusion of black and white. It's just that these thoughts have been accumulated in my heart, and there has been no opportunity to express them. If the paths and tracks deviate from the right way, one cannot mistakenly regard the different as the same, and the same as the different. Articles should have a destination, and debates should have a source. Saying that reaching the origin is the same seems incorrect. What I mean by 'at the same time' is that customs are different; what I mean by 'different' is not truly different. I have long wanted to sort out and adjudicate these subtle points. Fortunately, taking advantage of this elegant interest, I will try to explore them together in depth. Let me briefly list them as follows, and I look forward to hearing your deeper insights.
Tongyuan said: 'The Dao (道, the Way) and the Buddha reach the ultimate state without difference, both are still and unmoving. Reaching the origin is the same, responding and penetrating, encountering external signs forms differences.'
Zhou Zhiwen asked: You said 'reaching the origin is the same', may I ask, what do you mean by 'origin'? Those who talk about Daoism, don't they mainly base their arguments on the two chapters (上下篇) of the Dao De Jing (道德經, Tao Te Ching)? Those who talk about Buddhism should also take Prajna (般若, wisdom) as their principle. What the two chapters advocate is the extreme emptiness in principle, and what Prajna observes is the exhaustive nature of all dharmas (法, phenomena). Emptiness and dharmata (法性, the nature of dharmas), although their stillness is the same, but the ways to achieve stillness, their purposes are different. The so-called 'reaching the ultimate state without difference', does it mean reaching the ultimate state of emptiness, or does it mean that there is no difference in dharmata? Or, are there other origins besides Daoism and Buddhism? If emptiness and dharmata have no different purposes, if there are other origins, I hope you can tell me about the situation of other origins; if they are not different, I hope you can tell me the explanation of their non-difference.
Tongyuan said: Times are different, so customs are different; the world is different, so the principles are not the same. I have seen Daoists arguing with Buddhists, and Confucians, Mohists, and Daoists arguing about right and wrong. In the past, there were swans flying in the sky, accumulating strength to fly far, difficult to be understood by domestic ducks. The people of Yue (越, an ancient state in China) thought it was a duck, and the people of Chu (楚, an ancient state in China) thought it was a swallow. People are just people of Yue and Chu, the swan is still a swan. Although the pursuit of the origin is only one, I myself respect this origin. Since the traces of the swan have been distinguished, I have flown to where I belong.
Zhou Zhiwen asked: You said 'Times are different, so customs are different', does this mean that Buddhism is different from Daoism? 'The world is different, so the principles are not the same.
其義。是道言之乖于佛也。道佛兩殊非鳧則乙。唯足下所宗之本。一物為鴻耳。驅馳佛道無免二失。未知高鑒緣何識本輕而宗之。其有旨乎。若猶取二教以位其本。恐戰獄方興未能聽訟也。若雖因二教同測教源者。則此教之源每沿教而見矣。自應鹿巾環杖。悠然目擊儒墨訚訚。從來何諍。茍合源共是分跡。雙非則二跡之用。宜均去取。奚為翔集所向勤務唯佛。專氣抱一無謹于道乎。言精旨遠。企聞后要。
通源曰。汝可專遵于佛跡。而無侮于道本。
周之問曰。足下專遵佛跡。無侮道本。吾則心持釋訓業愛儒言。未知足下雅意佛儒安在。為當本一末殊為本末俱異耶。既欲精探彼我方相。究涉理類所關。不得無請。
重與周書並答所問
張融白。吾未能忘身故有情。身份外既化極魄首復為子弟留地。不欲使方寸舊都日夜荒沒。平生所困橫馗而草。所以制是門律。以律其門。非佛與道門將何律。故告氣緩命憑魄申陰。數感卜應通源定本。實欲足下發予奇意。果能翔牘起情妙見正祈。既起所志今為子言。
周之問曰。論云。致本則同請問何義。是其所謂本乎。
答彼周曰。夫性靈之為效能知者也。道德之為道可知者也。能知而不知所可知。非能知之義。可知而不為能知。所知非夫可知
【現代漢語翻譯】 現代漢語譯本：
其意義在於，說道的言論違背了佛的教義。道和佛是兩種不同的東西，不是野鴨也不是天鵝。只有您所尊崇的根本，才將萬物看作鴻鵠。奔波于佛道之間，無法避免兩種過失。不知您為何如此看輕根本而尊崇它，其中有什麼深意嗎？如果仍然用兩種教義來定位根本，恐怕戰亂紛起，無暇聽取訴訟。如果是因為兩種教義共同探究教義的源頭，那麼這種教義的源頭往往沿著教義才能顯現。自然應該像隱士一樣，拄著枴杖，悠然地看著儒家和墨家爭論不休，自古以來有什麼可爭論的呢？如果都符合本源，只是在跡象上有所不同，那麼兩種跡象的作用，應該平均地取捨。為何要勤于嚮往佛，而對專心致志于道不加謹慎呢？言辭精妙，旨意深遠，希望能聽到更重要的內容。
通源回答說：『你可以專心遵循佛的足跡，但不要輕視道的根本。』
周之問問道：『您專心遵循佛的足跡，不輕視道的根本。我則心中秉持佛教的訓誡，行為上喜愛儒家的言論。不知您的高見，佛和儒究竟在哪裡？是本源相同而末節不同，還是本源和末節都不同呢？既然想要深入探究彼此的方方面面，徹底研究事理的關聯，不得不請教。』
再次寫信給周之問並回答他的問題：
張融說道：『我未能忘懷自身，所以還有情感。身外之物已經化為灰燼，但仍然為子孫後代留下土地，不希望這方寸之地日夜荒廢。平生所困擾的，都用草書記錄下來。所以制定這些門規，用來約束我的門人。不是佛門和道門，又將用什麼來約束呢？所以告訴氣息微弱、生命垂危的陰間的鬼神，多次占卜應驗，通源確定了根本。實在希望您能啓發我的奇思妙想，果然能通過書信引發情感，巧妙地發現真正的祈求。既然已經立下志向，現在為你說明。』
周之問問道：『論中說，達到根本就相同了，請問還有什麼意義呢？這就是他們所說的根本嗎？』
回答周之問說：『性靈之所以為性，是因為它能夠認知；道德之所以為道，是因為它可以被認知。能夠認知卻不知道可以認知的東西，就不是能夠認知的意義；可以被認知卻不被能夠認知者所認知，那麼所認知的東西就不是可以被認知的。』
【English Translation】 English version:
The meaning is that the words of Dao contradict the teachings of Buddha. Dao and Buddha are two different things, neither mallard nor swan. Only the root that you uphold regards all things as swans. Rushing between Buddha and Dao cannot avoid two mistakes. I don't know why you value the root so lightly and revere it, is there a deeper meaning in it? If you still use the two teachings to position the root, I am afraid that wars will break out and there will be no time to hear lawsuits. If it is because the two teachings jointly explore the source of the teachings, then the source of this teaching often appears along the teachings. Naturally, one should be like a recluse, leaning on a staff, leisurely watching the Confucianists and Mohists arguing endlessly, what has there been to argue about since ancient times? If they all conform to the source and only differ in traces, then the functions of the two traces should be equally taken and discarded. Why be diligent in yearning for Buddha, and not be cautious in focusing on Dao? The words are exquisite and the meaning is profound, I hope to hear more important content.
Tongyuan replied: 'You can wholeheartedly follow the footsteps of Buddha, but do not despise the root of Dao.'
Zhou Zhiwen asked: 'You wholeheartedly follow the footsteps of Buddha and do not despise the root of Dao. I hold the Buddhist precepts in my heart and love the Confucian words in my actions. I don't know your opinion, where exactly are Buddha and Confucianism? Are the roots the same but the details different, or are the roots and details both different? Since I want to deeply explore each other's aspects and thoroughly study the connections of things, I have to ask.'
Writing to Zhou Zhiwen again and answering his questions:
Zhang Rong said: 'I have not forgotten myself, so I still have emotions. The things outside the body have been reduced to ashes, but I still leave land for future generations, not wanting this small place to be desolate day and night. What has troubled me in my life is recorded in cursive script. Therefore, I have formulated these rules to restrain my disciples. If not the Buddhist and Taoist schools, what will be used to restrain them? Therefore, I tell the weak-breathed and dying ghosts in the underworld, after many divinations, Tongyuan has determined the root. I really hope that you can inspire my wonderful ideas, and indeed you can evoke emotions through letters and subtly discover true prayers. Now that I have made up my mind, I will explain it to you.'
Zhou Zhiwen asked: 'The theory says that reaching the root is the same, what is the meaning of asking? Is this what they call the root?'
Answering Zhou Zhiwen: 'The reason why spirituality is spirituality is because it can know; the reason why morality is Dao is because it can be known. Being able to know but not knowing what can be known is not the meaning of being able to know; what can be known but is not known by the one who can know, then what is known is not what can be known.'
矣。故知能知必赴于道。可知必知所赴。而下士雷情波照鼓欲參神。精明驅動識用沈藹。所以倒心下灌照隔于道。至若伯陽專氣致柔。停虛任魄載營抱一。居凝通靜靜唯通也。則照無所沒魄緒停虛故融然自道。足下欲使伯陽不靜寧可而得乎。使靜不泊道亦於何而可得。今既靜而兩神。神靜而道二。吾未之前聞也。故逗極所以一為性游前簡且韻猖狂曠不能復行。次戰思定霸宇內。但敷生靈以竦志。庶足下罔象以捫珠。是以則帝屬五而神常一。皇有三而道無二。鳧乙之交定者鴻之乎。吾所以直其繩矣。
周之問曰。言道家者豈不以二篇為主。言佛教者亦應以般若為宗。二篇所貴義極虛無。般若所觀照窮法性。虛無法性其寂雖同。住寂之方其旨則別。
答彼周曰。法性雖以即色圖空。虛無誠乃有外張義。然環會其所中。足下當加以半思也。至夫游無蕩思。心塵自拂。思以無蕩。一舉形上。是雖忘有老如騫釋。然而有忘釋不代老。當其神地悠悠精和坐廢寂然以湛。其神遂通以沖其用。登其此地。吾不見釋家之與老氏涉其此意。吾孰識老氏之與釋家。逗極之所以無二親情故妙得其一矣。直以物感既分應物難合。今萬象與視聽交錯。視聽與萬象相橫。著之既已深。卻之必方淺。所以苦下之翁且藏即色。順其所有不震其
【現代漢語翻譯】 現代漢語譯本：因此可知，能夠認知的人必然會趨向于道。可以認知的事物必然知道其趨向之處。而下等之人以雷霆般的情感和波濤般的心緒，用鼓動慾望的方式來參悟神明，用精明的心思來驅動識別和運用，沉溺於矇昧之中。因此，倒置內心，向下灌注，就會被阻隔于道之外。至於像伯陽（老子）那樣，專心致志地調理氣息，達到柔順的狀態，停止思慮，任憑精神，承載著形體，抱守著渾然一體的狀態，居於凝定通達的靜寂之中，靜到極致就是通達。那麼，照見萬物而無所遺漏，精神思緒停留在虛空之中，所以能夠融化于道之中。您想要讓伯陽不安靜，難道能夠做到嗎？使他安靜而不停留在道中，又怎麼可能呢？現在既然已經安靜了，卻又分為兩個神，神安靜了，道卻分為兩個，我從未聽說過這樣的事情。所以，達到極致才能合一，因為性是自由自在的。以前的簡牘文字狂放不羈，不能再用了。接下來要思考如何平定天下，只是爲了使萬物生長，從而使人的志向高遠。希望您能像罔象（傳說中的神獸）一樣去摸取珍珠。因此，帝王屬於五行，而神始終是唯一的。皇有三位，而道沒有兩個。野鴨和天鵝的交頸，決定了鴻鵠的歸屬嗎？我只是要拉直那根繩子罷了。
周先生問道：談論道家的人，難道不是以《道德經》上下篇為根本嗎？談論佛教的人，也應該以般若（智慧）為宗旨。上下篇所看重的是義理達到虛無的極致，般若所觀察的是窮盡法性（事物本性）。虛無和法性，它們的寂靜雖然相同，但安住于寂靜的方法，它們的旨趣卻不同。
我回答周先生說：法性雖然用『即色是空』來描繪空性，虛無確實是在有之外擴張義理。然而，循環會聚於它的中心，您應當加以深入思考。至於放任思緒，在無中游蕩，心中的塵埃自然會被拂去。用無來放蕩思緒，一舉超越形體之上。這雖然是忘記了『有』，像老子和釋迦牟尼一樣，然而忘記了『有』，釋迦牟尼並不能代替老子。當他們的精神在悠遠的天地間，精氣平和地靜坐，寂靜而深邃，他們的精神就能夠通達，他們的作用就能夠顯現。登上這個境界，我看不出釋家和老氏有什麼不同。我怎麼能分辨老氏和釋家呢？達到極致之所以沒有兩個，是因為親情，所以能夠巧妙地得到合一。只是因為事物感應已經區分，應物難以融合。現在萬象與視聽交錯，視聽與萬象相互交織。執著已經很深，想要擺脫必定會感到淺薄。所以，那些在苦海中掙扎的老人，只能隱藏『即色』的道理，順應他們所擁有的，不去震動他們的內心。
【English Translation】 English version: Therefore, it can be known that those who can perceive will inevitably tend towards the Dao. What can be perceived will inevitably know where it tends. But inferior people use thunderous emotions and wave-like thoughts, using the agitation of desires to comprehend the divine, using clever minds to drive recognition and application, sinking into ignorance. Therefore, inverting the heart and pouring downwards will be blocked from the Dao. As for those like Boyang (Laozi), who single-mindedly regulate their breath to achieve a state of gentleness, stop thinking, let the spirit be, carry the body, and hold onto the state of wholeness, dwelling in the stillness of concentration and penetration, stillness to the extreme is penetration. Then, seeing everything without omission, the spirit's thoughts remain in emptiness, so they can melt into the Dao. You want to make Boyang restless, can you do it? To make him still but not stay in the Dao, how is that possible? Now that he is still, yet divided into two spirits, the spirit is still, yet the Dao is divided into two, I have never heard of such a thing. Therefore, reaching the extreme is the reason for oneness, because nature is free. The previous bamboo slips were unrestrained and could no longer be used. Next, one must think about how to pacify the world, just to make all things grow, so that people's aspirations are lofty. I hope you can be like Wangxiang (a mythical beast) to grope for pearls. Therefore, the emperor belongs to the five elements, but the spirit is always one. There are three emperors, but the Dao is not two. Does the intertwining of ducks and swans determine the belonging of swans? I just want to straighten that rope.
Master Zhou asked: Those who talk about Daoism, isn't it based on the upper and lower chapters of the Daodejing? Those who talk about Buddhism should also take Prajna (wisdom) as their purpose. What the upper and lower chapters value is that the meaning reaches the extreme of emptiness, and what Prajna observes is the exhaustive Dharma-nature (the nature of things). Emptiness and Dharma-nature, although their stillness is the same, the methods of dwelling in stillness, their purposes are different.
I replied to Master Zhou: Although Dharma-nature uses 'form is emptiness' to describe emptiness, emptiness does expand the meaning outside of existence. However, the cycle converges at its center, you should think deeply about it. As for letting thoughts wander, wandering in nothingness, the dust in the heart will naturally be swept away. Using nothingness to indulge thoughts, surpassing form in one fell swoop. Although this is forgetting 'existence', like Laozi and Sakyamuni, however, forgetting 'existence', Sakyamuni cannot replace Laozi. When their spirits are in the distant heaven and earth, the essence is peacefully sitting, silent and profound, their spirits can penetrate, and their functions can manifest. Ascending to this realm, I cannot see any difference between the Shakya family and Laozi. How can I distinguish Laozi and the Shakya family? The reason why reaching the extreme has no two is because of kinship, so it can skillfully obtain oneness. It is only because the senses have been distinguished, and it is difficult to integrate with things. Now the myriad phenomena are intertwined with sight and hearing, and sight and hearing are intertwined with the myriad phenomena. Attachment is already deep, and wanting to get rid of it will inevitably feel shallow. Therefore, those old people struggling in the sea of suffering can only hide the truth of 'form is emptiness', and follow what they have, without shaking their hearts.
情。尊其所無漸情其順。及物有潛去人時欲無。既可西風晝舉而致。南精夕夢漢魂中寐不其可乎。若卿謂老氏不盡乎無。則非期于得意。若卿謂盡無而不盡有得意。復爽吾所期。卿若疑老氏盡有而不亮以教。則釋家有盡何以峻跡。斯時卿若以釋家時宜跡峻。其猶老氏時峻此跡。逗極之同茲焉余意。
周之問曰。論云。時殊故不同其風。是佛教之異於道也。世異故不一其義。是道言之乖于佛也。道佛兩殊則鳧則乙。
答彼周曰。非鳧則乙跡固然矣。跡固其然。吾不復答。但得其世異時殊。不宜異其所以之異。
周之問曰。未知高鑒緣何識本。
答彼周曰。綜識于本已吐前牘。吾與老釋相識正如此。正復是目擊道斯存。卿欲必曲鞠其辭。吾不知更所以自訟。
周之問曰。若猶取二教以位其本。恐戰獄方興未能聽訟也。
答彼周曰。得意有本何至取教。
周之問曰。若雖因二教同測教源者。則此教之源每㳂教而見矣。
答彼周曰。誠哉有是言。吾所以見道來一于佛。但吾之即此言。別有奇即耳。
周之問曰。自應鹿巾環杖悠然目擊儒。墨訚訚從來何諍。
答彼周曰。虞芮二國之鬥田。非文王所知也。碎白玉以泯斗其別有尊者乎。況夜戰一鴻妄軍鳧乙。斯自鹿
【現代漢語翻譯】 現代漢語譯本： 情。尊重那些沒有逐漸產生情感的事物，順應那些事物的情勢。當事物有潛在的消逝，人們想要無慾無求的時候。既然可以像西風在白天吹起一樣實現，又像南方的星辰在夜晚的夢中，漢朝的靈魂在沉睡中一樣，難道不可以嗎？如果你們認為老子的『無』還沒有窮盡，那就不是期望于領會其精神。如果你們認為窮盡『無』卻不能窮盡『有』，領會其精神，那就違背了我的期望。如果你們懷疑老子窮盡『有』卻不明白如何教導，那麼釋迦牟尼（釋家，Buddha）的『盡』又有什麼可以效仿的呢？此時，如果你們認為釋迦牟尼順應時宜而效仿，那就像老子順應時宜而效仿一樣。達到極致的途徑是相同的，這就是我的意思。
周之問道：論中說，『時代不同，所以風俗不同』，這是佛教不同於道教的地方。『世界不同，所以意義不一致』，這是道教的言論違背佛教的地方。道教和佛教兩者不同，就像野鴨和家鴨一樣。
回答周之問：不是野鴨就是家鴨，這種說法本來就是這樣。這種說法本來就是這樣，我不再回答。只要明白時代不同，風俗不同，就不應該改變它們之所以不同的原因。
周之問道：不知道您憑藉什麼來認識根本？
回答周之問：綜合認識根本已經在之前的文章中闡述過了。我與老子和釋迦牟尼相識正是如此。正是親眼見到道才存在。你們如果一定要詳細地追究其言辭，我就不知道該如何為自己辯解了。
周之問道：如果仍然用兩種教義來定位根本，恐怕戰爭的災難正在興起，無法聽取辯論。
回答周之問：領會精神有根本，何必拘泥於教義？
周之問道：如果即使因為兩種教義而共同探究教義的源頭，那麼這種教義的源頭每次都會沿著教義才能顯現出來。
回答周之問：確實是這樣。我所以認為道最終會歸於佛，只是我理解這句話，另有奇妙之處罷了。
周之問道：本應戴著鹿皮帽，拄著環形手杖，悠然自得地親眼見到儒家和墨家爭論不休，從來都是爭論不休。
回答周之問：虞國和芮國因為田地而爭鬥，不是文王所能瞭解的。打碎白玉來消除爭鬥，難道還有比這更尊貴的嗎？更何況在夜晚把一隻鴻雁誤認為敵軍，把野鴨當作家鴨。這都是鹿
【English Translation】 English version: Emotion. Respect that which has no gradual emotion, and comply with the circumstances of those things. When things have a potential to disappear, and people desire to be without desires. Since it can be achieved like the west wind rising in the daytime, and like the southern stars in the night's dreams, and the Han soul in slumber, is it not possible? If you believe that Laozi's 'nothingness' (無, wu) is not yet exhausted, then it is not an expectation of understanding its spirit. If you believe that exhausting 'nothingness' cannot exhaust 'being' (有, you), and understanding its spirit, then it goes against my expectations. If you doubt that Laozi exhausts 'being' but does not understand how to teach it, then what is there to emulate in Shakyamuni's (釋家, Buddha) 'exhaustion'? At this time, if you believe that Shakyamuni complies with the times and emulates, then it is like Laozi complying with the times and emulating. The paths to reaching the ultimate are the same, and this is my meaning.
Zhou asked: The discourse says, 'Times are different, so customs are different,' this is where Buddhism differs from Taoism. 'The world is different, so the meanings are inconsistent,' this is where Taoist sayings contradict Buddhism. Taoism and Buddhism are different, like a wild duck and a domestic duck.
Answer to Zhou: Not a wild duck, then a domestic duck, this statement is inherently so. This statement is inherently so, I will not answer further. Only understand that times are different, customs are different, and one should not change the reasons why they are different.
Zhou asked: I do not know what you rely on to recognize the root?
Answer to Zhou: Comprehensively recognizing the root has already been explained in previous writings. My acquaintance with Laozi and Shakyamuni is exactly like this. It is precisely seeing the Dao (道, the Way) with one's own eyes that it exists. If you must pursue its words in detail, I do not know how to defend myself further.
Zhou asked: If one still uses two doctrines to locate the root, I fear that the disasters of war are rising, and there is no way to listen to arguments.
Answer to Zhou: Understanding the spirit has a root, why be attached to doctrines?
Zhou asked: If even because of two doctrines, one jointly explores the source of the doctrines, then the source of this doctrine will always be revealed along the doctrines.
Answer to Zhou: Truly, that is the case. The reason I believe that the Dao will ultimately return to the Buddha is that my understanding of this statement has a special meaning.
Zhou asked: One should wear a deer-skin hat, carry a ringed staff, and leisurely witness the Confucianists and Mohists arguing endlessly, always arguing.
Answer to Zhou: The struggle between the states of Yu (虞) and Rui (芮) over land is not something that King Wen (文王) could understand. Breaking white jade to eliminate the struggle, is there anything more noble than this? Moreover, mistaking a wild goose for the enemy at night, and mistaking a wild duck for a domestic duck. These are all deer
巾之空負頭上。環杖之自誣掌中。吾安得了之哉。
周之問曰。茍合源共是分跡。雙非則二跡之用宜均去取。奚為翔集所向勤務唯佛。專氣抱一無謹于道乎。
答彼周曰。應感多端神情數廣。吾不翔翮於四果。卿尚無疑其集佛。吾不翔翮於五通。而於集道復何悔。且寶聖宜本跡匪情急。矧吾已有所集方復移其翔者耶。卿得其無二于兩楹故。不峻督其去取。
周之問曰。吾則心持釋訓業愛儒言。未知足下雅意佛儒安在。為當本一末殊。為本末俱異耶。
答彼周曰。吾乃自元混百聖同投一極。而近論通源儒不在議。足下今極其儒。當欲列儒圍道。故先屬垣耳隙思潛師。夜以遂圖掩天城。恐難升之險非子所躋。則吾見師之出不見其入也。吾已謂百聖同所投。何容本末俱其異。更以歷勢倒兵。恣卿智勇。吾之勇智自縱橫湊出。
周重答書並周重問
周顒頓首。夫可以運寄情抱非理何師。中外聲訓登涂所奉。而使此中介分然去留無薄。是則怏怏失路在我奚難。足下善欲言之。吾亦言之未已也。輒復往研遲承來折。
通源曰。法性雖以即色圖空。虛無誠乃有外張義。所以苦下之翁且藏即色。順其所有不震其情。尊其所無漸清其順。
周之問曰。苦下之藏即色信矣。斯言也。更恐
【現代漢語翻譯】 現代漢語譯本： 把頭巾空空地頂在頭上，把拄杖當作憑靠放在手中，我怎麼能理解這些呢？
周先生問道：如果說佛和道本源相同，只是表現形式不同，那麼既然兩者都被認為是不究竟的，那麼在取捨上應該同等對待。為什麼（你）在修行上只專注于佛，而在專心致志、抱元守一上，卻不如對道那樣謹慎呢？
我回答周先生說：感應的方式多種多樣，精神狀態也千變萬化。我不追求四果阿羅漢的境界，你尚且懷疑我專注于佛。我不追求五神通，那麼對於專注于道，又有什麼可後悔的呢？況且珍視根本是應該的，執著于表象是不明智的。更何況我已經有所專注，又怎麼能再轉移我的方向呢？你認為（佛和道）就像兩根柱子一樣沒有區別，所以不嚴格要求取捨。
周先生問道：我心中秉持著儒家的教誨，喜愛儒家的言論。不知道您的高見如何，佛和儒究竟是怎樣的關係？是本源相同而表現不同，還是從根本到末節都不同呢？
我回答周先生說：我認為從最初的混沌狀態開始，百家聖人都共同追求一個終極目標。而從近期的觀點來看，儒家和道家本源相通，這沒有什麼可爭論的。您現在推崇儒家，是想用儒家來包圍道家，所以先從墻縫般的細小之處入手，暗中傚法潛師，妄想用夜幕來遮蔽天空之城。恐怕難以攀登的險峰不是您所能到達的。那麼我只看到您的進攻，卻看不到您的退路。我已經說過百家聖人共同追求一個目標，怎麼能容許從根本到末節都不同呢？再用變換陣勢、調轉兵力這種手段，任憑您發揮智謀和勇氣吧。我的勇氣和智慧自然會縱橫而出。
周重答書並周重問
周顒（人名）頓首。如果可以憑藉寄託情感來堅持，那麼不合乎道理又該向誰學習呢？（儒家）內外經典和訓詁，都是人們所尊奉的。而使得這中間的界限分明，去留沒有輕重之分，那麼因此而失落迷途，對於我來說又有什麼困難呢？您想好好地說，我也說個沒完沒了。姑且再次前往研究，等待您的回覆。
通源先生說：法性雖然可以通過以色顯空來描繪，但虛無確實有向外擴張的意義。所以那些在底層受苦的老人，暫且隱藏即色（的道理），順應他們現有的狀態，不震動他們的情感。尊重他們所沒有的，逐漸凈化他們的順從。
周先生問道：隱藏在苦難之下的即色（的道理），我相信了。但是，我更擔心……
【English Translation】 English version: Carrying a kerchief idly on the head, and relying on a staff in hand, how can I understand these?
Master Zhou asked: 'If the origins of Buddhism and Daoism are the same, only their manifestations differ, and both are considered incomplete, then their acceptance and rejection should be treated equally. Why do you focus solely on Buddhism in your practice, while being less diligent in concentrating your energy and embracing oneness compared to Daoism?'
I replied to Master Zhou: 'Responses to stimuli are diverse, and mental states are vast. I do not aspire to the realm of the Four Fruits (four stages of enlightenment in Theravada Buddhism) , yet you doubt my devotion to Buddhism. I do not aspire to the Five Supernatural Powers, so why regret my devotion to Daoism? Moreover, cherishing the root is appropriate, while clinging to appearances is unwise. Furthermore, having already focused my efforts, how can I shift my direction? You believe (Buddhism and Daoism) are indistinguishable like two pillars, hence your lack of strict requirements for acceptance and rejection.'
Master Zhou asked: 'I hold the teachings of Confucianism in my heart and cherish Confucian words. I wonder about your esteemed opinion on the relationship between Buddhism and Confucianism. Are they the same in origin but different in manifestation, or are they different from root to branch?'
I replied to Master Zhou: 'I believe that from the initial state of chaos, all sages have pursued a single ultimate goal. And from a recent perspective, Confucianism and Daoism share a common origin, which is not debatable. You now promote Confucianism, intending to use it to surround Daoism, starting with small cracks like wall crevices, secretly emulating Qian Shi (a strategist), and attempting to obscure the heavenly city with the darkness of night. I fear that the perilous peaks that are difficult to climb are beyond your reach. Thus, I only see your advance but not your retreat. I have already stated that all sages pursue a common goal, so how can their roots and branches be different? Use your strategies and tactics, and let your wisdom and courage be displayed. My courage and wisdom will naturally emerge in all directions.'
Zhou Chong's Reply and Questions
Zhou Yong (person's name) bows his head. If one can rely on entrusting emotions to persist, then who should one learn from if it is unreasonable? The internal and external classics and exegesis (of Confucianism) are all revered. To make the boundaries in between clear, and to not weigh the acceptance and rejection, then what difficulty is there for me to be lost and stray? You want to speak well, and I will speak endlessly. I will venture to study again, awaiting your reply.
Tong Yuan said: 'Although Dharmata (true nature) can be depicted through the manifestation of emptiness through form, emptiness does indeed have a meaning of outward expansion. Therefore, those elders suffering at the bottom temporarily conceal the principle of 'form is emptiness', conforming to their existing state and not shaking their emotions. Respect what they lack, and gradually purify their obedience.'
Master Zhou asked: 'I believe in the principle of 'form is emptiness' hidden beneath suffering. However, I am more concerned that...'
有不及於即色。容自托以能藏則能藏者廣。或不獨出於厲鄉耳。夫有之為有物知其有。無之為無人識其無。老氏之署有題無出斯域。是吾三宗鄙論。所謂取捨驅馳未有能越其度者也。佛教所以義奪情靈言詭聲律。蓋謂即色非有故擅絕於群家耳。此涂未明在老何續。但紛紛橫沸皆由著有。迕道淪俗茲焉是患。既患由有滯而有性未明。矯有之家因崇無術。有性不明雖則巨蔽然違誰尚靜涉累實微。是道家之所以有裨弘教。前白所謂黃老實雄者也。何舊說皆云老不及聖。若如斯論不得影響于釋宗矣。吾之位老不至乃然。夫大士應世其體無方。或為儒林之宗。或為國師道士。斯經教之成說也。乃至宰官長者咸託身相。何為老生獨非一跡。但未知涉觀淺深品位高下耳。此皆大明未啟權接一方。日月出矣爝火宜廢。無餘既說眾權自寢。足下猶欲抗遺燎于日月之下。明此火與日月寢源。既情崇于日月。又無侮於火本。未知此火本者將為名乎。將或實哉。名而已耶。本道安在。若言欲實之日月為實矣。斯則事盡於一佛不知其道也。通源之旨源與誰通。
通源曰。當其神地悠悠精和坐廢。登其此地。吾不見釋家之與老氏涉其此意。吾孰識老氏之與釋家。又曰。今既靜而兩神。神靜而道二。吾未之前聞也。又曰。伯陽專氣致柔。停虛任
【現代漢語翻譯】 現代漢語譯本： 存在並不完全等同於現象（色，rupa）。如果容許『自托』（自我依託）以至於能夠『藏』（隱藏），那麼能隱藏的範圍就廣闊了，或許不只是出自『厲鄉』（狹隘的地方）。所謂『有』，是因為有事物才能知曉它的存在；所謂『無』，是因為沒有人才能認識到它的不存在。老子的著作中，對『有』的署名和對『無』的闡述，都沒有超出這個範圍。這是我們三宗（指儒、道、墨）所鄙視的論點。佛教之所以在義理上超越情感和靈性，在言辭上變化聲律，大概是因為認為現象並非真實存在，所以才敢于與各家各派決然不同。這個道理如果不能明白，老子的學說又如何能夠延續？只是紛紛擾擾、橫生枝節，都是因為執著于『有』。違背真理，沉淪世俗，這就是禍患所在。既然禍患是由執著于『有』而產生的，而『有性』（存在的本性）又沒有被明白，所以那些矯正『有』的學派就推崇『無』的理論。『有性』雖然沒有被明白，是個巨大的遮蔽，但是違背它所造成的牽累實際上很小。這就是道家之所以能夠對弘揚佛教有所幫助的原因，也就是之前所說的黃老之學確實有其雄厚之處。為什麼舊有的說法都認為老子的學說不如聖人的學說？如果真是這樣，老子的學說就不能對佛教產生影響了。我認為老子的地位雖然不如聖人，但也是很重要的。大士（菩薩）應世，他的形體沒有固定的模式。有時是儒家的宗師，有時是國王的老師，有時是道士，這些都是經典教義中已經確立的說法。甚至宰官、長者，都可以是菩薩化身。為什麼老子就不能是菩薩的示現呢？只是不知道他涉入世事的深淺，以及品位的高低罷了。這些都是在大光明尚未開啟之前，權宜接引一方眾生的手段。太陽和月亮已經出來了，火把就應該廢棄。無餘涅槃的教義既然已經宣說，各種權宜之法自然就應該停止。您還想在太陽和月亮的光輝下，堅持那殘餘的火把，那麼請說明這火把與太陽和月亮的光輝，它們的根源在哪裡。既然您推崇太陽和月亮的光輝，又不想侮辱火把的本性，那麼請問這火把的本性，將要稱為什麼呢？是名相而已嗎？還是真實存在呢？如果是名相而已，那麼根本的『道』在哪裡呢？如果說想要使它成為真實存在，那麼太陽和月亮的光輝就已經是真實存在了。這樣就只是瞭解了一尊佛的事蹟，而不知道佛的『道』了。『通源』的宗旨，是要與誰相通呢？
通源回答說：當他的精神境界悠遠，精氣平和而坐忘時，登上這個境界，我沒有看到釋家和老氏有什麼不同。涉入這個境界，我又怎麼能分辨老氏和釋家呢？他又說：現在既然已經靜止而兩神（兩種精神境界），精神靜止而道卻分為兩種，我從來沒有聽說過。他又說：伯陽（老子）專心致志于精氣的調和，達到柔順的狀態，停止思慮，任其自然。
【English Translation】 English version: Existence is not entirely equivalent to phenomena (rupa). If 'self-reliance' (svatantra) is allowed to the extent that it can 'conceal' (hide), then the scope of what can be hidden is broad, perhaps not only originating from 'Lì Xiāng' (a narrow place). The so-called 'existence' (有, yǒu) is because there are things to know its existence; the so-called 'non-existence' (無, wú) is because there is no one to recognize its non-existence. Laozi's writings, the naming of 'existence' and the elaboration of 'non-existence', have not exceeded this scope. This is the despised argument of our three schools (referring to Confucianism, Taoism, and Mohism). The reason why Buddhism surpasses emotions and spirituality in its doctrines, and changes the rhythm of speech in its words, is probably because it believes that phenomena are not real, so it dares to be resolutely different from all schools. If this principle cannot be understood, how can Laozi's teachings be continued? It's just that the disturbances and side branches are all due to attachment to 'existence'. Violating the truth and sinking into the mundane, this is where the disaster lies. Since the disaster is caused by attachment to 'existence', and the 'nature of existence' (有性, yǒuxìng) has not been understood, those schools that correct 'existence' promote the theory of 'non-existence' (無, wú). Although the 'nature of existence' has not been understood, it is a huge obscuration, but the entanglement caused by violating it is actually very small. This is why Taoism can help promote Buddhism, which is what was previously said that the Huang-Lao (黃老) school does have its strength. Why do old sayings all think that Laozi's teachings are not as good as the teachings of the sages? If this is the case, Laozi's teachings cannot have an impact on Buddhism. I think Laozi's position is not as good as the sages, but it is also very important. A Bodhisattva (大士, dàshì) responding to the world, his form has no fixed pattern. Sometimes he is the master of Confucianism, sometimes he is the teacher of the king, sometimes he is a Taoist priest, these are all established statements in the classic teachings. Even officials and elders can be incarnations of Bodhisattvas. Why can't Laozi be a manifestation of a Bodhisattva? It's just that I don't know the depth of his involvement in the world, and the level of his rank. These are all expedient means to connect with one side of sentient beings before the great light has been opened. Since the sun and the moon have come out, the torches should be discarded. Since the teachings of Nirvana without remainder have been proclaimed, all expedient methods should naturally cease. You still want to insist on the remaining torch under the light of the sun and the moon, then please explain where the source of this torch and the light of the sun and the moon are. Since you admire the light of the sun and the moon, and you don't want to insult the nature of the torch, then what will you call the nature of this torch? Is it just a name? Or is it real? If it is just a name, then where is the fundamental 'Dao' (道)? If you want to make it real, then the light of the sun and the moon is already real. In this way, you only know the deeds of one Buddha, but you don't know the 'Dao' of the Buddha. The purpose of 'connecting the source' (通源, tōngyuán), who is it to connect with?
Tongyuan replied: When his spiritual realm is distant, and his essence is peaceful and he sits in forgetfulness, ascending to this realm, I have not seen any difference between the Buddhist school and Laozi. Entering this realm, how can I distinguish Laozi and the Buddhist school? He also said: Now that it is still and two spirits (兩種精神境界, liǎng zhǒng jīngshén jìngjiè), the spirit is still and the Dao is divided into two, I have never heard of it before. He also said: Boyang (伯陽, Bóyáng, Laozi) concentrates on the harmony of essence and energy, reaching a state of gentleness, stopping thoughts, and letting it be.
魄魄緒停虛。故融然自道也。又曰。心塵自拂一舉形上。
周之問曰。足下法性雖以即色圖空。虛無誠乃有外張義。竊謂老釋重出對分割槽野。其所境域無過斯言。然則老氏之神地悠悠。日悠悠于有外。釋家之精和坐廢。每坐廢於色空。登老氏之地則老氏異於釋。涉釋氏之意則釋氏殊于老。神既靜而不兩。靜既兩而道二。足下未之前聞。吾則前聞之矣。茍然則魄緒停虛是自虛。其所謂虛融然自道。亦非吾所謂道。若夫心塵自拂一舉形上。皆或未涉于大方。不敢以通源相和也。
通源曰。足下欲使伯陽不靜寧可而得乎。使靜而不泊道亦於何而不得。
周之問曰。甚如來言吾亦慮其未極也。此所謂得在於神靜。失在於物虛。若謂靜于其靜非曰窮靜。魄于其魄不云盡魄。吾所許也。無所間然。
通源曰。若卿謂老氏不盡乎無。則非相期于得意。若卿謂盡無而不盡有。得意復爽吾所期。
周之問曰。盡有盡無非極莫備。知無知有吾許其道家。惟非有非無之一地。道言不及耳。非有非無三宗所蘊。儻余瞻慮唯足下其眄之。念不使得意之相爽。移失於。有歸耳。
通源曰。非鳧則乙跡固然矣跡固其然。吾不復答。又曰。吾與老釋相識正如此。正復是目擊道斯存。又曰。得意有本何至取教。又曰
【現代漢語翻譯】 現代漢語譯本： 『魄緒停虛』（停止思緒，達到虛空狀態）。因此，融會貫通自然符合『道』（Dharma，真理、規律）。又說，『心塵自拂一舉形上』（拂去心中的塵埃，一下子達到形而上的境界）。
周之問問道：足下認為法性雖然可以通過『即色圖空』（從現象界認識空性）來理解，但虛無確實有向外擴張的意味。我私下認為老子和釋迦牟尼的學說，不過是重新劃分了區域而已。他們所涉及的領域，沒有超出這個範圍。那麼，老子的『神地悠悠，日悠悠于有外』（精神境界遼闊，日子在有之外流逝），釋家的『精和坐廢，每坐廢於色空』（精神和諧因執著于坐禪而荒廢，每次坐禪都因執著於色空而失敗）。登上老子的境界，就會發現老子與釋迦牟尼不同；涉足釋迦牟尼的思想，就會發現釋迦牟尼與老子不同。精神既然是靜止而不二的，靜止如果是二元的，那麼道就是二元的。這些足下可能沒聽說過，但我早就聽過了。如果真是這樣，那麼『魄緒停虛』是自己虛構的虛空，其所說的『虛融然自道』，也不是我所說的道。至於『心塵自拂一舉形上』，都可能沒有達到大道，不敢用它來與大道相融合。
通源回答說：足下想要伯陽（老子）不安靜，難道能做到嗎？如果能讓他安靜而不停滯，那麼道又怎麼會得不到呢？
周之問說：您說得很對，但我還是擔心沒有達到極致。這就是所謂的得在於精神的寧靜，失在於對事物的虛無的執著。如果說靜止在於其自身的靜止，而不是窮盡靜止；虛無在於其自身的虛無，而不是窮盡虛無，這是我所認可的，沒有什麼可以反駁的。
通源說：如果先生認為老子沒有窮盡虛無，那麼我們就無法在領悟真意上達成一致。如果先生認為窮盡虛無卻沒有窮盡實有，那麼領悟真意就會再次偏離我所期望的。
周之問說：窮盡實有和窮盡虛無，都不是極致完備的。認識到無和認識到有，我認可道家的觀點。只有非有非無的境界，道家沒有談及。非有非無是三宗（指儒釋道三家）所蘊含的。希望您能關注到這一點，不要讓領悟真意出現偏差，而歸於實有。
通源說：如果不是野鴨，那麼留下乙字形的足跡是必然的。足跡既然是這樣，我就不再回答了。又說，我與老子和釋迦牟尼的相識，正是如此。正是因為親眼見到道，道才存在。又說，領悟真意有根本，何必從教義中獲取？又說
【English Translation】 English version: 'Po Xu Ting Xu' (Stopping thoughts and reaching a state of emptiness). Therefore, thorough understanding naturally conforms to the 'Dharma' (Truth, Law). It is also said, 'Xin Chen Zi Fu Yi Ju Xing Shang' (Wiping away the dust in the heart and reaching the metaphysical realm in one fell swoop).
Zhou Zhi asked: Although Your Excellency believes that Dharma-nature can be understood through 'Ji Se Tu Kong' (perceiving emptiness from the phenomenal world), emptiness does have an outward expanding meaning. I privately believe that the teachings of Lao Tzu and Shakyamuni are merely re-dividing the areas. The realms they cover do not exceed this scope. Then, Lao Tzu's 'Shen Di You You, Ri You You Yu You Wai' (The spiritual realm is vast, and the days pass outside of existence), and the Buddhist's 'Jing He Zuo Fei, Mei Zuo Fei Yu Se Kong' (Spiritual harmony is wasted due to attachment to meditation, and each meditation fails due to attachment to form and emptiness). Ascending to Lao Tzu's realm, one will find that Lao Tzu is different from Shakyamuni; stepping into Shakyamuni's thought, one will find that Shakyamuni is different from Lao Tzu. Since the spirit is still and non-dual, if stillness is dualistic, then the Dao is dualistic. Your Excellency may not have heard of these, but I have heard of them long ago. If this is the case, then 'Po Xu Ting Xu' is a self-fabricated emptiness, and what it calls 'Xu Rong Ran Zi Dao' is not the Dao I am talking about. As for 'Xin Chen Zi Fu Yi Ju Xing Shang', it may not have reached the Great Dao, and I dare not use it to integrate with the Great Dao.
Tong Yuan replied: Your Excellency wants Bo Yang (Lao Tzu) to be restless, how can you do it? If you can make him quiet and not stagnant, then how can the Dao not be obtained?
Zhou Zhi asked: What you said is very true, but I am still worried that it has not reached the extreme. This is the so-called gain lies in the tranquility of the spirit, and loss lies in the attachment to the emptiness of things. If it is said that stillness lies in its own stillness, not exhausting stillness; emptiness lies in its own emptiness, not exhausting emptiness, this is what I approve of, and there is nothing to refute.
Tong Yuan said: If you think that Lao Tzu has not exhausted emptiness, then we cannot reach an agreement on understanding the true meaning. If you think that exhausting emptiness does not exhaust existence, then understanding the true meaning will again deviate from what I expect.
Zhou Zhi asked: Exhausting existence and exhausting emptiness are not the ultimate and complete. Recognizing non-existence and recognizing existence, I approve of the Taoist view. Only the realm of neither existence nor non-existence is not mentioned by Taoism. Neither existence nor non-existence is contained in the Three Teachings (referring to Confucianism, Buddhism, and Taoism). I hope you can pay attention to this point, do not let the understanding of the true meaning deviate, and return to existence.
Tong Yuan said: If it is not a wild duck, then leaving a B-shaped footprint is inevitable. Since the footprint is like this, I will not answer anymore. He also said, my acquaintance with Lao Tzu and Shakyamuni is exactly like this. It is precisely because I have seen the Dao with my own eyes that the Dao exists. He also said, understanding the true meaning has a root, why get it from doctrine? He also said
。誠哉有是言。吾所以見道來一于佛。
周之問曰。足下之所目擊道存得意。有本想法性之真義。是其此地乎。佛教有之。足下所取非所以何至取教也。目擊之本即在教跡。謂之鳧乙則其鴻安漸哉。諸法真性老無其旨。目擊高情無存老跡。旨跡兩亡索宗無所論。所謂無侮于道本。當無悔於何地哉。若謂探道家之跡。見其來一于佛者。則是真諦實義。沿文可見矣。將沿于道章而得之乎。為沿于德篇而遇之也。若兩無所沿而玄得於方寸者。此自足下懷抱與老釋而為三耳。或可獨樹一家。非老情之所敢建也。
通源曰。虞芮二國之鬥田。非文王所知也。斯自鹿巾之空負頭上。環杖之自誣掌中。吾安能了之哉。
周之問曰。足下謂苦下之且藏即色。則虛空有闕矣。足下謂法性以即色圖空。則法性為備矣。今有人於此。操環杖而言法性。鹿巾之士執虛無而來。誚曰。爾不同我吾與爾鬥。足下從容倚棘聽斷于其間曰。皆不可也。謂其鹿巾空負于頭上。環杖自誣于掌中。以足下之精明持達而判訟若斯。良虞芮之所以於邑也。
通源曰。吾不翔翮於四果。卿尚無疑其集佛。吾翮不翔於五通。而於集道復何晦。
周之問曰。足下不翔翮於四果。猶勤集於佛教。翮不翔於五通。何獨棄于道跡乎。理例不通方
【現代漢語翻譯】 現代漢語譯本：確實是這樣。我所見到的『道』最終都歸於佛。
周之問問道：『您所親眼見證的『道』，領悟到的真意，以及對本性想法的真正理解，是否就在這裡？佛教中也有這些。您所採取的，如果不是爲了達到佛教的境界，又是爲了什麼要學習佛教呢？親眼見證的根本就在於佛教的教義。如果說像野鴨和天鵝一樣，那麼鴻鵠（hóng hú，天鵝）又怎麼能逐漸適應呢？諸法的真性本來就沒有固定的宗旨。親眼見證的高尚情懷也不存在固定的痕跡。宗旨和痕跡都消失了，那麼探尋宗源就無從談起。』
『所謂不違背道的根本，應當在什麼地方才能沒有遺憾呢？如果說探尋道家的痕跡，發現它們最終都歸於佛，那麼這就是真諦實義，沿著文字就可以看到。』是將沿著《道德經》的章節而得到它呢？還是沿著《德篇》而遇到它呢？如果兩者都沒有遵循，而是玄妙地在方寸之間領悟到，那麼這就是您自己的懷抱，與老子和釋迦牟尼並列為三了。或許可以獨自創立一家，這不是我老朽敢於建議的。』
通源回答說：『虞國和芮國因為田地而爭鬥，這不是周文王所能瞭解的。這就像鹿皮帽子空空地戴在頭上，環杖自己欺騙性地握在手中。我怎麼能明白這些呢？』
周之問道：『您說苦行可以隱藏色相，那麼虛空就有了缺陷。您說以色相來描繪虛空，那麼法性就完備了。現在有個人在這裡，拿著環杖談論法性。戴著鹿皮帽的人執著于虛無而來，嘲諷說：『你和我不一樣，我要和你爭鬥。』您從容地靠著荊棘，在他們之間聽取判斷說：『都不可以。』說他們鹿皮帽子空空地戴在頭上，環杖自己欺騙性地握在手中。以您的精明通達來判斷訴訟尚且如此，這正是虞國和芮國在邑地爭訟的原因啊。』
通源說：『我不追求四果（sì guǒ，佛教修行證悟的四個階段），您尚且懷疑我聚集佛法。我的翅膀不飛向五通（wǔ tōng，五神通），那麼對於聚集道家思想又有什麼隱晦的呢？』
周之問道：『您不追求四果，仍然努力聚集佛教的教義。翅膀不飛向五通，為什麼唯獨拋棄道家的痕跡呢？道理和例子都說不通。』
【English Translation】 English version: Truly, it is as you say. What I have seen of the 'Dao' ultimately converges into the Buddha.
Zhou Zhi asked: 'What you have personally witnessed of the 'Dao', the true meaning you have grasped, and the true understanding of the nature of thought, is it all here? Buddhism also contains these. If what you are adopting is not for the purpose of reaching the state of Buddhism, then why are you studying Buddhism? The root of personal witnessing lies in the teachings of Buddhism. If it is said to be like ducks and swans, then how can the great swan (hóng hú, swan) gradually adapt?' The true nature of all dharmas has no fixed purpose. The noble sentiment of personal witnessing also has no fixed traces. When both purpose and traces disappear, then the search for the source has nothing to discuss.
'So-called not violating the root of the Dao, where should one be to have no regrets? If it is said to explore the traces of Daoism and find that they ultimately converge into the Buddha, then this is the true and real meaning, which can be seen along the text.' Is it obtained by following the chapters of the 'Dao De Jing'? Or is it encountered by following the 'De Pian'? If neither is followed, but it is mysteriously understood in the square inch of the heart, then this is your own embrace, placing you alongside Lao Tzu and Shakyamuni as three. Perhaps you can establish your own school, which is not what I, an old man, dare to suggest.
Tongyuan replied: 'The struggle between the states of Yu and Rui over land was not something that King Wen of Zhou could understand. It is like a deerskin cap worn emptily on the head, and a ringed staff falsely held in the palm. How can I understand these?'
Zhou Zhi asked: 'You say that asceticism can hide form, then emptiness has a defect. You say that using form to depict emptiness, then the nature of dharma is complete. Now there is someone here, holding a ringed staff and talking about the nature of dharma. A person wearing a deerskin cap clings to emptiness and comes, mocking: 'You are different from me, I will fight with you.' You calmly lean against the thorns, listening and judging between them, saying: 'Neither is acceptable.' Saying that their deerskin caps are worn emptily on their heads, and their ringed staffs are falsely held in their palms. With your keen insight and understanding to judge lawsuits in this way, this is precisely the reason why Yu and Rui litigated in the town of Yi.'
Tongyuan said: 'I do not pursue the Four Fruits (sì guǒ, the four stages of enlightenment in Buddhism), yet you still suspect me of gathering Buddhist teachings. My wings do not fly towards the Five Supernatural Powers (wǔ tōng, five supernatural powers), then what obscurity is there in gathering Daoist thoughts?'
Zhou Zhi asked: 'You do not pursue the Four Fruits, yet you still diligently gather the teachings of Buddhism. Your wings do not fly towards the Five Supernatural Powers, why do you uniquely abandon the traces of Daoism? The reasoning and examples are not consistent.'
為彼訴。
通源曰。當欲列儒圍道故。先屬垣耳隙。
周之問曰。足下通源唯道源不及儒。吾固疑其闕。是以相訪。但未知融然自道唯道能融。將道之融然循儒可會耶。雖非義本縱言宜及想釋本暇。幸惠餘音。
余尋周張難問。雖往復積卷。然兩家位意理在初番。故略其後文旨存義本。
謝鎮之書與顧道士
謝鎮之白。敬覽夷夏之論。辯搉一源詳據二典。清辭斐暐宮商有體。玄致亹亹其可味乎。吾不崖管昧竭窺幽宗。苦思探賾無階毫糩。但鏡復逾三味消鄙惑。聊述所懷庶聞后釋。
論始云。佛是老子老子是佛。又以仙化比泥洹長生等無死。爰引世訓以符玄教。纂其辭例蓋以均也。未譏翦華廢犯亦猶蟲歡鳥[曷*舌]非所宜效。請試論之。案周孔以儒墨為典。老莊以辨教明筌。此皆開漸近方。未備洪拓也。且蟲鳥殊類化道本隔。夫欲言之宜先究其由。故人蔘二儀是謂三才。三才所統豈分夷夏。則知人必人類獸必獸群。近而徴之七珍人之所愛。故華夷同貴。恭敬人之所厚。故九服攸敦。是以關睢之風行乎四國。況大化所陶而不洽三千哉。若據經而言。蓋聞佛興世也。古昔一法萬界同軌。釋迦文初修菩薩時廣化群生。于成佛而有其土。預沾慈澤皆來生我國。我閻浮提也。但久迷生死隨
【現代漢語翻譯】 現代漢語譯本： 為他辯解。
通源說：『當想要列舉儒家來圍攻道家的時候，首先要尋找儒家內部的裂縫。』
周之問問道：『足下通源，只是道家的源頭，卻不及儒家。我一直懷疑其中有所缺失，因此前來拜訪。只是不知道融然自道的境界，是否只有道家才能達到，還是道家的融然境界可以通過遵循儒家來領會？雖然並非義理的根本，但縱然是閑談也應該涉及，希望能夠抽出時間解釋一下。』
我尋繹周之和張融的辯難，雖然往復辯論積累成卷，但兩家的立場和義理都在最初的辯論中已經確立。因此省略後面的文字，只保留義理的根本。
謝鎮之寫給顧道士的信
謝鎮之稟告：『恭敬地拜讀了關於華夏和夷狄的討論，辯論考察了一個源頭，詳細地依據了兩部經典。清麗的文辭華美流暢，音韻和諧。深奧的意境意味深長，值得品味啊。我不自量力，想要竭盡所能窺探幽深的宗旨。苦思冥想，卻找不到絲毫門徑。但反覆思考，希望能消除鄙陋的疑惑。姑且陳述我的想法，希望能聽到您的指教。』
討論一開始就說：『佛就是老子，老子就是佛。』又用仙人的變化比喻泥洹（Nirvana，涅槃，指佛教修行的最高境界，達到解脫的狀態），用長生比喻等同於沒有死亡。於是引用《世訓》來符合玄妙的教義。編纂這些言辭事例，大概是爲了使之相等同。不批評剪裁花朵，廢棄禮法，也就像蟲子歡叫，鳥類鳴叫一樣，不是應該效仿的。請允許我嘗試論述一下。考察周公、孔子以儒墨為經典，老子、莊子以辯論教義來闡明途徑。這些都是開啟漸悟的方便之法，沒有完備地弘揚廣大的教義。而且蟲和鳥是不同的種類，化育的道路本來就隔絕。想要談論這些，應該先研究其中的緣由。所以人蔘與天地，這叫做三才。三才所統領的，難道要區分華夏和夷狄嗎？那麼就知道人一定是人類，獸一定是獸群。近處考察，七珍是人們所喜愛的，所以華夏和夷狄都同樣珍貴。恭敬是人們所看重的，所以天下九州都應該敦厚。因此《關雎》的詩風流行於各國。何況是大道所陶冶，而不能普及三千世界呢？如果根據佛經來說，聽說佛陀出世的時候，古往今來都是一個法則，萬千世界都遵循同樣的軌跡。釋迦文（Sakyamuni，佛教創始人）最初修行菩薩道的時候，廣泛地教化眾生。在成佛的時候擁有他的國土。預先沾染慈悲恩澤的，都來生於我國，也就是我閻浮提（Jambudvipa，指我們所居住的這個世界）。只是長久地迷惑于生死，隨
【English Translation】 English version: Defend him.
Tongyuan said, 'When intending to array Confucianism to besiege Daoism, one should first seek the cracks within Confucianism.'
Zhou Zhi asked, 'Your understanding, Tongyuan, only reaches the source of Daoism, not Confucianism. I have long suspected a deficiency in this, hence my visit. I simply do not know whether the state of '融然自道' (rongran zi dao, a state of spontaneous and natural understanding of the Dao) can only be achieved through Daoism, or whether the '融然' (rongran, a state of harmonious blending) of Daoism can be comprehended by following Confucianism. Although not the root of the principle, even casual conversation should touch upon it. I hope you can spare some time to explain.'
I have examined the debates between Zhou Zhi and Zhang Rong. Although the back-and-forth arguments accumulated into volumes, the positions and principles of both sides were established in the initial debates. Therefore, I omit the later texts and preserve only the essence of the principles.
Xie Zhenzhi's Letter to Daoist Gu
Xie Zhenzhi reports: 'I have respectfully read the discussion on the Hua-Xia (Chinese) and Yi-Di (barbarians), debating and examining a single source, and basing it in detail on two classics. The clear language is beautiful and fluent, with harmonious sounds. The profound meaning is deeply meaningful and worth savoring. I, not measuring my abilities, wish to exhaust my efforts to glimpse the profound purpose. I think hard and explore deeply, but cannot find the slightest path. But through repeated reflection, I hope to eliminate my vulgar doubts. I will tentatively state my thoughts, hoping to hear your guidance.'
The discussion begins by saying: 'Buddha is Laozi, and Laozi is Buddha.' It also uses the transformation of immortals to compare to Nirvana (Nirvana, the ultimate goal of Buddhist practice, a state of liberation), and uses longevity to equate to no death. Thus, it quotes '世訓' (Shi Xun, Instructions of the World) to conform to the profound teachings. Compiling these words and examples is probably to make them equal. Not criticizing the trimming of flowers and abandoning rituals is like the joyful chirping of insects and the calls of birds, not something to be imitated. Please allow me to try to discuss it. Examining Zhou Gong and Confucius, they used Confucianism and Mohism as classics. Laozi and Zhuangzi used debating doctrines to clarify the path. These are all expedient methods for initiating gradual enlightenment, not fully promoting the vast teachings. Moreover, insects and birds are different species, and the paths of transformation are inherently separate. To discuss these, one should first study the reasons within them. Therefore, man participates with heaven and earth, which is called the Three Powers (Heaven, Earth, and Man). Should what the Three Powers govern be divided into Hua-Xia and Yi-Di? Then one knows that man must be mankind, and beasts must be herds of beasts. Examining closely, the seven treasures are what people love, so both Hua-Xia and Yi-Di value them equally. Respect is what people value, so all nine regions of the world should be honest and kind. Therefore, the style of the '關雎' (Guan Ju, the first poem in the Book of Songs) prevails in all countries. How could what the Great Dao cultivates not be universal to the three thousand worlds? According to the Buddhist scriptures, when the Buddha appeared in the world, from ancient times to the present, there has been one law, and all worlds follow the same path. Sakyamuni (Sakyamuni, the founder of Buddhism) initially practiced the Bodhisattva path, widely teaching sentient beings. When he attained Buddhahood, he possessed his land. Those who had previously received the grace of compassion were all born in our country, which is our Jambudvipa (Jambudvipa, the world we live in). It is just that they have long been deluded by birth and death, following
染俗流。暫失正路未悟前覺耳。以聖人俯三達之智。各觀其根知區品不同。故說三乘而接之。原夫。真道唯一法亦不二。今權說有三殊引而同歸。故游會說法悟者如沙塵。拯沉濟惑無出此法。是以當來過去無邊世界共斯一揆。則知九十有五非其流也明矣。彼乃始言其同而未言其異。故知始之所同者非同。末之所異者非異。將非謬擊瓦釜濫諧黃鐘耶。豈不誣哉。至如全形守祀戴冕垂紳。披氈繞貝埋塵焚火。正始之音婁羅之韻。此俗禮之小異耳。今見在鳥而鳥鳴。在獸而獸呴。抗報萬之一音感異類而殊應。便使夷夏隔化一何混哉。舟枯車溺可以譬彼。夫俗禮者。出乎忠信之薄非道之淳。修淳道者。務在反俗。俗既可反道則可淳。反俗之難故宜祛其甚泰。祛其甚泰必先墮冠削髮方衣去食。墮冠則無世飾之費。削髮則無笄櫛之煩。方衣則不假工於裁製。去食則絕想嗜味。此則為道者日損。豈夷俗之所制。及其敷文奧籍三藏。四含此則為學者日益。豈華風之能造。又云。佛經繁顯道經簡幽。推此而言。是則幽者鉆仰難希。顯則涉求易望。簡必不足以示理。繁則趣會而多津。佛法以有形為空幻。故忘身以濟眾。道法以吾我為真實。故服食以養生。且生而可養。則吸日可與千松比霜。朝菌可與萬椿齊雪耶。必不可也。若深體三界為長
【現代漢語翻譯】 現代漢語譯本 沉溺於世俗的潮流。暫時迷失了正確的道路，還沒有覺悟到先前的覺知罷了。聖人憑藉洞察過去、現在、未來三種境界的智慧，觀察眾生的根器，瞭解其類別品性不同，所以宣說三乘佛法來接引他們。原本，真正的道理只有一個，法門也不應該是兩個。現在權且說有三種不同的法門，引導他們走向同一個歸宿。所以在遊行集會說法時，領悟的人就像沙塵一樣眾多。拯救沉溺的人，救助迷惑的人，沒有超出這個佛法的。因此，無論是未來還是過去，無邊無際的世界都遵循這同一個法則。那麼就可以知道九十五種外道不是正流了，這很明顯。他們只是開始說相同，而沒有說不同。所以知道開始時所說的相同不是真正的相同，最終所說的不同也不是真正的不同。這難道不是像用劣質的瓦罐去敲擊，妄想發出黃鐘大呂的聲音嗎？這難道不是荒謬嗎？至於保持原有的裝束祭祀神靈，戴著帽子穿著禮服，披著毛氈纏繞著貝殼，埋在塵土裡焚燒東西，以及正始之音（指雅正的音樂）和婁羅之韻（指靡靡之音），這些只是世俗禮儀上的小差異罷了。現在看到鳥就發出鳥的叫聲，看到獸就發出獸的吼聲，即使是迴應萬分之一的聲音，也能感動不同的物類並得到不同的迴應。如果因此就認為華夏和夷狄的教化隔絕，那該多麼混亂啊。這就好比船在陸地上會枯朽，車在水中會沉沒一樣。世俗的禮儀，是出自於忠誠和信任的淡薄，而不是純真的道。修習純真之道的人，務必在於摒棄世俗。世俗既然可以摒棄，道就可以變得純真。摒棄世俗很難，所以應該去除那些過分的行為。去除那些過分的行為，必須先脫掉帽子，剃掉頭髮，穿上僧衣，放棄美食。脫掉帽子就沒有了世俗裝飾的費用，剃掉頭髮就沒有了梳頭的麻煩，穿上僧衣就不用在裁剪製作上花費功夫，放棄美食就斷絕了對美味的貪戀。這些都是修道的人每天應該減少的。難道是夷狄風俗所能限制的嗎？至於闡述經文奧義的典籍，三藏（Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka 經藏、律藏、論藏），四含（Agama 原始佛教經典），這些都是學習的人每天應該增加的。難道是華夏風俗所能創造的嗎？又說，佛經繁雜而顯明，道經簡略而幽深。由此推斷，那麼幽深的東西就難以鉆研和仰望，顯明的東西就容易涉獵和期望。簡略必定不足以展示道理，繁雜則容易理解並且有很多滋味。佛法認為有形的東西都是虛幻的，所以忘卻自身來救濟大眾。道法認為『我』是真實的，所以通過服食來養生。況且生命是可以養生的，那麼吸收陽光就可以和千年松樹比耐寒，朝生暮死的菌類就可以和萬年椿樹比壽命嗎？必定是不可以的。如果深刻體會到三界（Three Realms 欲界、色界、無色界）是長久的……
【English Translation】 English version They are immersed in worldly trends, temporarily losing the right path and failing to awaken to prior awareness. The sages, with their wisdom penetrating the three realms (past, present, and future), observe beings' capacities and understand their different categories and qualities. Therefore, they expound the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna 聲聞乘、緣覺乘、菩薩乘) to guide them. Originally, the true principle is one, and the Dharma should not be two. Now, we expediently speak of three different paths, leading them to the same destination. Thus, in gatherings and Dharma talks, those who awaken are as numerous as grains of sand. To rescue the drowning and aid the deluded, there is nothing beyond this Dharma. Therefore, whether in the future or the past, boundless worlds follow this same principle. Then it is clear that the ninety-five heretical paths are not the true stream. They only begin by speaking of sameness without mentioning difference. Thus, we know that the sameness they speak of at the beginning is not true sameness, and the difference they speak of at the end is not true difference. Is this not like striking a cheap earthenware pot, hoping to produce the sound of a grand yellow bell? Is it not absurd? As for maintaining original attire to worship deities, wearing crowns and ceremonial robes, draping felt and coiling shells, burying things in the dust and burning offerings, and the sounds of Zhengshi (雅正的音樂, referring to proper music) and the melodies of Louluo (靡靡之音, referring to decadent music), these are merely minor differences in worldly customs. Now, seeing a bird, one makes bird sounds; seeing a beast, one makes beast roars. Even responding with one ten-thousandth of a sound can move different beings and elicit different responses. If we therefore consider the teachings of the Chinese and the barbarians to be separate, how chaotic that would be. It is like a boat withering on land or a cart sinking in water. Worldly customs arise from a lack of loyalty and trust, not from the purity of the Dao. Those who cultivate the pure Dao must strive to renounce worldly ways. Since worldly ways can be renounced, the Dao can become pure. Renouncing worldly ways is difficult, so one should eliminate excessive behaviors. To eliminate excessive behaviors, one must first remove the crown, shave the head, wear monastic robes, and abstain from delicacies. Removing the crown eliminates the expense of worldly adornments; shaving the head eliminates the trouble of combing and styling; wearing monastic robes eliminates the need for elaborate tailoring; abstaining from delicacies cuts off craving for flavors. These are what practitioners of the Dao should diminish daily. Can this be limited by barbarian customs? As for the scriptures that expound profound meanings, the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka 經藏、律藏、論藏), and the Four Agamas (Agama 原始佛教經典), these are what students should increase daily. Can these be created by Chinese customs? It is also said that Buddhist scriptures are extensive and clear, while Daoist scriptures are concise and profound. From this, we can infer that the profound is difficult to study and aspire to, while the clear is easy to access and expect. Conciseness is certainly insufficient to demonstrate the truth, while extensiveness is easy to understand and has many flavors. Buddhism considers form to be illusory, so it forgets the self to save the masses. Daoism considers the 'self' to be real, so it nourishes life through diet and elixirs. Moreover, if life can be nourished, can absorbing sunlight be compared to the cold resistance of a thousand-year-old pine, or can a mushroom that lives for a day be compared to the longevity of a ten-thousand-year-old tree? Certainly not. If one deeply understands that the Three Realms (Three Realms 欲界、色界、無色界) are long-lasting...
。夜之宅有生為大夢之。主則思覺寤之道何貴于形骸。假使形之可練生而不。死此則宗。本異非佛理所。同何以言之。夫神之寓形猶于逆旅。茍趣舍有宜何戀戀于檐宇哉。夫有知之知可形之形。非聖之體。雖復堯孔之生。壽不盈百。大聖泥洹同於知命。是以永劫以來澄練神明。神明既澄照絕有無。名超四句。此則正真終始不易之道也。又刻船者祈心於金質。守株者期情于羽化。故封有而行六度。凝滯而茹靈芝。有封雖乖六度之體。為之或能濟物。凝滯必不羽化。即事何足兼人。尋二源稍跡曠局異懷。居然優劣。如斯之流非可具詰。彼皆自我之近情。非通方之宏識。則知殊俗可以道甄哀哉。玄聖既邈斐然競興。可謂指蟲跡為蒼文。餌螫乳為醍醐。良可哀也。佛道汪洋智量不可以言窮。應跡難以形測其辯有也。則萬相森陳若干峙立。其析無也。則泰山空盡與秋毫俱散。運十力以摧魔。弘四等以濟俗。抗波若之法炬。何幽而不燭。潛三昧之法威。何遠而不伏。寧疑夷夏不效哉。
重書與顧道士
謝鎮之白。猥辱反釋究詳淵。況既和光道佛而涇渭釋李。觸類長之爰至棋奕。敷佛彌過精旨愈昧。夫飾樻賀珍曜夜不集。所謂馳走滅跡跳動息影焉可免乎。循雅論所據。正以蟲鳥異類夷夏殊俗。余以三才均統人理是一。俗
【現代漢語翻譯】 現代漢語譯本：夜之宅（比喻生死輪迴的處所）有生為大夢之主，那麼思考覺悟之道，又何必看重這副形骸呢？ 假使形體可以修煉到長生不死，這與佛教的根本宗旨不同，不能茍同。 為什麼這麼說呢？ 神依附於形體，就像住在旅店裡一樣，如果覺得住得舒適，又何必留戀這房屋呢？ 有知覺的知和有形體的形，都不是聖人的本體。 即使是堯和孔子，壽命也不滿百歲。 大聖涅槃，與聽從天命的人一樣。 所以要從永劫以來，澄澈修煉神明。 神明澄澈之後，就能照見有無的絕對境界，名稱超越了四句（佛教用語，指對事物進行肯定、否定、亦肯定亦否定、非肯定非否定四種方式的判斷）。 這才是真正從始至終不變的真理。 又有像在船上刻記號的人，希望在金屬上找到；像守株待兔的人，希望變成羽毛飛昇。 所以封閉自己而行六度（佈施、持戒、忍辱、精進、禪定、般若），凝固停滯而服用靈芝。 封閉自己即使違背了六度的真諦，或許還能幫助別人；凝固停滯一定不能羽化成仙，只做眼前的事怎麼能兼顧他人呢？ 尋找這兩個源頭，稍微追蹤一下，就會發現境界不同，心懷各異，優劣顯然。 像這樣的情況，不能一一列舉。 他們都是隻看到自己的近情，而不是通達四方的宏大見識。 那麼就知道不同的風俗可以用道來甄別，真是可悲啊！ 玄妙的聖人已經逝去，各種學說競相興起，這就像把蟲子的痕跡當作蒼頡造的文字，把蝎子的乳汁當作醍醐（比喻美味的佛法），真是可悲啊！ 佛道浩瀚深廣，智慧的衡量無法用言語窮盡，應化事蹟難以用形體來推測。 闡述『有』的道理，那麼萬象森然陳列，無數山峰聳立；分析『無』的道理，那麼泰山也會空無，與秋毫一起消散。 運用十力（如來所具有的十種力量）來摧毀邪魔，弘揚四等（四無量心：慈、悲、喜、舍）來救濟世俗。 高舉般若的法炬，什麼幽暗不能照亮？ 潛藏三昧的法威，什麼遙遠不能降伏？ 難道還懷疑佛法不能在夷夏之地生效嗎？ 重書與顧道士 謝鎮之白：冒昧地回覆您的來信，詳細探討深奧的道理。 既然您能調和佛道，使涇水和渭水、釋迦和老子不分，觸類旁通，甚至談到棋藝。 闡述佛理卻更加偏離，精妙的旨意也更加模糊。 用華麗的櫃子來裝飾，反而不能聚集珍寶，就像在夜晚行走一樣。 所謂奔走滅跡，跳動息影，又怎麼能避免呢？ 按照您高雅的論據，正是因為蟲鳥是不同的種類，夷夏是不同的風俗。 我認為天地萬物都是統一的，人情事理也是一樣的，風俗
【English Translation】 English version: The master of the great dream is born in the house of night (a metaphor for the place of birth and death in Samsara). Then, thinking about the path to awakening, why value this physical body? If the body can be cultivated to immortality, this is different from the fundamental purpose of Buddhism and cannot be agreed upon. Why do I say this? The spirit dwelling in the body is like staying in a hotel. If one feels comfortable staying there, why be attached to this house? The knowledge of consciousness and the form of physicality are not the essence of a sage. Even Yao and Confucius did not live to be a hundred years old. The great sage attained Nirvana, just like those who follow the will of Heaven. Therefore, from time immemorial, one must purify and cultivate the spirit. After the spirit is purified, it can illuminate the absolute realm of existence and non-existence, and its name transcends the four propositions (a Buddhist term referring to the four ways of judging things: affirmation, negation, affirmation and negation, and neither affirmation nor negation). This is the true and unchanging principle from beginning to end. Furthermore, there are those who make marks on a boat, hoping to find it on metal; those who wait by a stump, hoping to transform into feathers and ascend. Therefore, they isolate themselves and practice the Six Perfections (dana (generosity), shila (virtue, ethics), kshanti (patience), virya (effort, energy), dhyana (meditation), and prajna (wisdom)), stagnate and consume lingzhi (a type of mushroom believed to have medicinal properties). Isolating oneself, even if it violates the true meaning of the Six Perfections, may still help others; stagnation will certainly not lead to ascension, and how can one take care of others by only doing what is in front of them? Searching for these two sources, a slight trace will reveal different realms and different minds, and the superiority and inferiority are obvious. Such situations cannot be listed one by one. They all only see their own immediate feelings, and not the grand knowledge of those who are well-versed in all directions. Then we know that different customs can be distinguished by the Dao (the Way), how sad! The mysterious sage has passed away, and various theories are emerging, like taking the traces of insects as the writings of Cangjie (the legendary inventor of Chinese characters), and taking the milk of scorpions as ghee (a metaphor for delicious Buddhist teachings), how sad! The Buddhist path is vast and profound, and the measure of wisdom cannot be exhausted by words, and the manifestations of response are difficult to predict with form. Explaining the principle of 'existence', then all phenomena are arranged in an orderly manner, and countless peaks stand tall; analyzing the principle of 'non-existence', then Mount Tai will also be empty, and will dissipate together with the autumn hair. Using the Ten Powers (the ten powers possessed by the Tathagata) to destroy demons, and promoting the Four Immeasurables (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity) to save the world. Holding high the torch of Prajna (wisdom), what darkness cannot be illuminated? Hiding the power of Samadhi (meditative absorption), what distance cannot be subdued? Is there any doubt that the Dharma cannot be effective in the lands of the Yi (barbarians) and Xia (Chinese)? Re-writing to Taoist Gu Xie Zhenzhi writes: I presume to reply to your letter, discussing profound principles in detail. Since you can harmonize Buddhism and Taoism, making the Jing and Wei rivers, Sakyamuni and Laozi indistinguishable, and extending your knowledge to even chess. Explaining Buddhist principles but deviating further, and the subtle meaning becomes more blurred. Decorating with ornate cabinets cannot gather treasures, just like walking in the night. How can one avoid running and erasing traces, jumping and stopping shadows? According to your elegant arguments, it is precisely because insects and birds are different kinds, and the Yi and Xia are different customs. I believe that all things in heaven and earth are unified, and human affairs are the same, and customs
訓小殊法教大同。足下答云。存乎周易非胡書所擬。便謂素旗已舉不復申檢。玄旍為素麾。異乎曹子之觀旗。輒復略諸近要以標大歸。然髻珠雖隱暮四易顯。聊以寄謔儻不貽忤。夫太極剖判兩儀妄構。五陰合興形識謬彰。識以流染因結。形以愛滯緣生。爰皇之前民多專愚。專愚則巢居穴處飲血茹毛。君臣父子自相胡越。猶如禽獸。又比童蒙道教所不入。仁義所未移。及其沈欲淪波觸崖思濟。思濟則祈善。祈善則聖應。夫聖者何耶。感物而遂通者也。夫通不自通感不自感。感恒在此通每自彼。自彼而言懸鏡高堂。自此而言萬像斯歸。故知天竺者。居娑婆之正域。處淳善之嘉會。故能感通於至聖土中。於三千聖應既彼聲被。則此睹日月之明。何假離朱之察聞雷霆之音。奚事子野之聽。故卑高殊物不嫌同道。左右兩儀無害天均。無害天均則云行法教。不嫌同道。則雨施夷夏。夫道者一也。形者二也。道者真也。形者俗也。真既猶一俗亦猶二。盡二得一宜一其法。滅俗歸真必其違俗。是以如來制軌玄劫同風。假令孔老是佛則為韜光潛導匡救偏心。立仁樹義將順近情。是以全形守祀恩接六親。攝生養性自我外物。乃為盡美不為盡善。蓋是有崖之制未鞭其後也。何得擬道菩提比聖牟尼。佛教敷明要而能博。則精疏兩汲。精疏兩汲則
【現代漢語翻譯】 現代漢語譯本： 訓示小殊（指細微的差別）是爲了教導大道相同。足下回答說，『（這些道理）存在於《周易》之中，不是胡人的書籍可以比擬的。』於是就認為素旗（指某種主張或信仰）已經樹立，不再重新審查檢驗。玄旍（也是旗幟，比喻深奧的道理）作為素旗的旗幟，這和曹子（指曹操之子曹植）觀看旗幟的意義不同。我於是概括那些接近要點的說法，來標明大的歸宿。然而髻珠（比喻珍貴的佛法）雖然隱藏，在暮色四合時更容易顯現。姑且用這些話來開個玩笑，希望不會冒犯您。 太極剖判，兩儀（指天地）是虛妄的構造。五陰（指色、受、想、行、識）聚合興起，形體和意識是錯誤的顯現。意識因為流轉染著而相互結合，形體因為愛慾滯留而產生。在有君主之前，民眾大多是專一而愚昧的。專一而愚昧，就只能巢居穴處，飲血茹毛，君臣父子之間互相疏遠，如同禽獸一般。又好比是矇昧的孩童，是道教所不能進入，仁義所不能移風易俗的。等到他們沉溺於慾望的波濤之中，觸碰到懸崖想要渡過難關時，想要渡過難關就會祈求善良。祈求善良，聖人就會應驗。聖人是什麼呢？是能感應事物而通達的人。通達不是自己通達，感應也不是自己感應。感應總是在這裡，通達每次都來自那裡。從那裡來說，如同高堂懸掛明鏡；從這裡來說，萬象都歸於明鏡。所以知道天竺（指印度）的人，居住在娑婆世界（指我們所處的世界）的正中心，處於淳樸善良的盛會之中，所以能夠感應到至聖的凈土。在三千聖人的應驗中，既然那裡的聲音被聽到，那麼這裡就能看到日月的光明，何必藉助離朱（傳說中視力極好的人）的觀察？聽到雷霆的聲音，又何必藉助師曠（字子野，春秋時期晉國的樂師，以聽力好著稱）的聽力？ 所以卑賤和高貴，不同的事物，不妨礙共同遵循大道；左右兩儀，不妨礙天道的均衡。不妨礙天道的均衡，就能像云一樣執行佛法教義；不妨礙共同遵循大道，就能像雨一樣施加恩澤于夷人和華夏。道，只有一個；形，卻有兩個。道是真實的；形是世俗的。真實既然猶如一，世俗也猶如二。窮盡二而得到一，應該統一其法則；滅絕世俗迴歸真實，必定要違背世俗。因此如來制定法則，玄妙的劫數都遵循同樣的風尚。假如孔子和老子就是佛，那就是韜光養晦，暗中引導，匡正和救助偏頗的心。樹立仁義，是將就順應人情。因此保全形體，守護祭祀，恩惠接濟六親，攝養生命，自我珍視外物，就認為是盡善盡美，而不是追求最究竟的善。這都是有侷限的制度，沒有鞭策後進。怎麼能用它來比擬菩提之道，和聖人釋迦牟尼相比呢？佛教闡述明白，既要精要又要廣博，所以精深和疏淺都要汲取。
【English Translation】 English version: Instructing on minor differences is to teach the sameness of the Great Way. Your response is, 'These principles exist in the Zhou Yi (Book of Changes), which no Hu (non-Chinese) book can match.' Thus, you believe the su qi (plain banner, symbolizing a certain doctrine or belief) has already been raised, and there is no need for further examination. The xuan qi (dark banner, symbolizing profound principles) serving as the banner of the su qi differs from Cao Zhi's (son of Cao Cao) observation of banners. Therefore, I summarize those points close to the essentials to mark the grand destination. However, the jizhu (hair jewel, symbolizing precious Buddhist teachings), though hidden, becomes more apparent in the gathering dusk. Let me offer these words as a jest, hoping not to offend you. The Taiji (Supreme Ultimate) splits, and the liangyi (two forms, referring to heaven and earth) are illusory constructs. The wuyin (five aggregates: form, feeling, perception, mental formations, and consciousness) gather and arise, and form and consciousness are erroneous manifestations. Consciousness binds through flowing and attachment, and form arises from love and clinging. Before the time of rulers, the people were mostly single-minded and ignorant. Being single-minded and ignorant, they could only dwell in nests and caves, drinking blood and eating fur. Rulers and subjects, fathers and sons, were estranged from each other, like beasts. They were like ignorant children, beyond the reach of Taoist teachings and the transformative influence of benevolence and righteousness. When they are submerged in the waves of desire, touching cliffs and desiring to cross over, the desire to cross over leads to praying for goodness. Praying for goodness leads to the response of the sage. What is a sage? It is one who can sense things and become enlightened. Enlightenment is not self-enlightenment, and sensing is not self-sensing. Sensing is always here, and enlightenment always comes from there. From there, it is like a bright mirror hanging in a high hall; from here, all phenomena return to the mirror. Therefore, those who know Tianzhú (India) reside in the very center of the Sāha world (the world we inhabit), in the midst of a gathering of pure goodness, and are thus able to sense the most sacred pure land. Among the responses of the three thousand sages, since the sound from there is heard, then here one can see the light of the sun and moon. Why rely on Lízhu (a legendary person with exceptional eyesight) for observation? To hear the sound of thunder, why rely on Zǐyě (Shi Kuang, a musician from the Jin state during the Spring and Autumn period, known for his excellent hearing)? Therefore, the humble and the noble, different things, do not hinder the common following of the Great Way; the left and right liangyi do not hinder the balance of the Way of Heaven. Not hindering the balance of the Way of Heaven allows the Dharma teachings to move like clouds; not hindering the common following of the Great Way allows grace to be bestowed like rain upon the Yi (barbarians) and the Huaxia (Chinese). The Way is one; form is two. The Way is true; form is worldly. Since truth is like one, worldliness is like two. Exhausting the two to attain the one, one should unify its laws; extinguishing worldliness and returning to truth necessarily requires going against the world. Therefore, the Tathāgata (Thus Come One, Buddha) established the rules, and the mysterious kalpas (aeons) all follow the same style. If Confucius and Laozi were Buddhas, then they were concealing their light, guiding in secret, correcting and saving biased hearts. Establishing benevolence and righteousness is to comply with human feelings. Therefore, preserving the form, guarding the sacrifices, bestowing grace upon the six relatives, nurturing life, and cherishing external things are considered to be the utmost good, rather than pursuing the most ultimate good. These are all limited systems, not spurring on those who lag behind. How can they be compared to the Bodhi Way and the sage Śākyamuni (釋迦牟尼)? Buddhist teachings are clear and illuminating, requiring both essence and breadth, so both the profound and the superficial must be drawn upon.
剛柔一致。是以清津幽暢誠規可準。夫以規為圓者易。以手為圓者難。將不捨其所難。從其所易耶。道家經籍簡陋多生。穿鑿至如靈寶妙真。采撮法華制用尤拙。及如上清黃庭所尚。服食咀石餐霞。非徒法不可效道亦難同。其中可長。唯在五千之道全無為用。無為用未能違有。遣有為懷靈芝。何養佛家三乘所引九流均接。九流均接則動靜斯得。禪通之理是三中之一耳。非其極也。禪經微妙境相精深。以此締真尚不能至。今云。道在無為得一而已。無為得一是則玄契千載。玄契不載不俟高唱。夫明宗引會導達風流者。若當廢學精思不亦怠哉。豈道教之筌耶。敬尋所辯非徒止不解佛。亦不解道也。
反亂一首聊酬啟齒
亂曰。運往兮韜明。玄聖兮幽翳。長夜兮悠悠。眾星兮晢晢。大暉灼兮升曜。列宿奄兮消蔽。夫輪捔兮殊材。歸敷繩兮一制。茍專迷兮不悟。增上驚兮遠逝。卞和慟兮[泳-永+荊]側。豈偏尤兮楚厲。良芻蔑兮波若焉。相責兮智慧。
弘明集卷第六 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第七
梁楊都建初寺釋僧祐律師撰朱昭之難夷夏論朱廣之咨夷夏論慧通法師駁夷夏論僧敏法師戎華論
難顧道士夷夏論
常侍朱昭之
見足下高
【現代漢語翻譯】 現代漢語譯本：剛強和柔和應該是一致的。因此清澈、精深、幽遠、流暢、誠實、規範是可以作為準則的。用工具畫圓容易，用手畫圓困難。難道要捨棄困難的，而選擇容易的嗎？道家的經書簡陋，謬誤很多。穿鑿附會到了像靈寶妙真這樣的地步，採摘《法華經》來製作使用，尤其顯得笨拙。至於像上清黃庭所推崇的，服食、咀嚼石頭、餐食雲霞，這不僅方法不可效仿，道理也難以認同。其中可取的，唯有五千字的《道德經》所說的無為而用。但無為而用，還不能脫離有為。拋棄有為而追求靈芝，又如何滋養？佛家的三乘教法，所引導的九流學說都能接納。九流學說都能接納，那麼動和靜都能得到。禪通的道理只是三乘教法中的一種而已，並非最高境界。禪經微妙，境界和相狀精深，用它來探求真理尚且不能達到，現在卻說，道在於無為，得到『一』就可以了。無為而得到『一』，就玄妙地契合了千載之前的道理。玄妙地契合不需要高聲倡導。那些明白宗旨、引導會通、開導風流的人物，如果廢棄學習和精深思考，不也是懈怠嗎？難道這就是道教的真諦嗎？我仔細研究了你所辯論的，不僅是不理解佛法，也是不理解道教啊。
反駁的詩一首，姑且用來回應你的啟示：
詩曰：時運衰退啊，光明被掩蓋。玄妙的聖人啊，隱晦不明。漫漫長夜啊，多麼悠長。眾星啊，閃閃發光。太陽的光輝灼熱地升起照耀，眾星的光芒卻被遮蔽而消失。車輪旋轉啊，材質各不相同。最終都遵循繩墨的統一標準。如果一味地執迷不悟啊，只會增加驚恐而遠離正道。卞和因為玉被認為是石頭而悲傷哭泣啊，難道是偏袒尤地而責怪楚厲王嗎？把好的草料當成糟粕啊，又怎麼能責怪般若智慧呢？
《弘明集》卷第六 大正藏第 52 冊 No. 2102 《弘明集》
《弘明集》卷第七
梁朝楊都建初寺的釋僧祐律師撰寫了朱昭之的《難夷夏論》、朱廣之的《咨夷夏論》、慧通法師駁斥《夷夏論》、僧敏法師的《戎華論》。
駁斥顧道士的《夷夏論》
常侍朱昭之
拜讀了您的高見
【English Translation】 English version: Strength and gentleness should be consistent. Therefore, clarity, profundity, remoteness, fluency, honesty, and norms can be used as criteria. It is easy to draw a circle with a tool, but difficult to draw a circle by hand. Should we abandon what is difficult and choose what is easy? Taoist scriptures are simple and full of errors. The far-fetched interpretations have reached the point of Lingbao Miaozhen (Lingbao Subtle Truth), and the use of excerpts from the Lotus Sutra (Fahua Jing) is particularly clumsy. As for what Shangqing Huangting (Upper Purity Yellow Court) advocates, such as taking medicine, chewing stones, and eating clouds, not only is the method not imitable, but the principle is also difficult to agree with. What is acceptable is only the 'non-action' (wu wei) for use mentioned in the five-thousand-word Tao Te Ching (Dao De Jing). However, 'non-action' for use cannot be separated from 'action' (you wei). Abandoning 'action' to pursue Lingzhi (Ganoderma mushroom), how can it be nourished? The three vehicles (three yanas) of Buddhism can accept the nine schools of thought (jiu liu) that it guides. If the nine schools of thought can be accepted, then both movement and stillness can be obtained. The principle of Chan (Zen) is only one of the three vehicles, not the highest state. The Chan Sutra (Chan Jing) is subtle, and its states and appearances are profound. Even using it to explore the truth cannot be achieved. Now it is said that the Tao (Dao) lies in 'non-action' and obtaining 'one' is enough. Obtaining 'one' through 'non-action' is a mysterious match with the principles of thousands of years ago. Mysterious matching does not require loud advocacy. Those who understand the purpose, guide the convergence, and enlighten the elegant figures, if they abandon learning and deep thinking, wouldn't that be laziness? Is this the true essence of Taoism? I have carefully studied your arguments, and it is not only a misunderstanding of Buddhism, but also a misunderstanding of Taoism.
A poem of rebuttal, just to respond to your enlightenment:
The poem says: When fortune declines, the light is covered. The mysterious sage is obscure and unclear. The long night is so long. The stars are shining brightly. The sun's brilliance rises and shines hotly, but the light of the stars is obscured and disappears. The wheels rotate, and the materials are different. In the end, they all follow the unified standard of the rope. If you are blindly obsessed and do not understand, you will only increase fear and move away from the right path. Bian He (a man who found a jade) cried sadly because the jade was considered a stone. Is it favoring You (a place) and blaming King Chu Li (a king)? Treating good fodder as dross, how can you blame Prajna (wisdom)?
Hongming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 6 Taisho Tripitaka Volume 52, No. 2102, Hongming Ji
Hongming Ji, Volume 7
The lawyer Shi Sengyou of Jianchu Temple in Yangdu, Liang Dynasty, wrote Zhu Zhaozhi's 'Difficulty with the Theory of Differences between the Barbarians and the Chinese', Zhu Guangzhi's 'Consultation on the Theory of Differences between the Barbarians and the Chinese', Dharma Master Huitong's rebuttal of 'The Theory of Differences between the Barbarians and the Chinese', and Dharma Master Sengmin's 'Treatise on the Rong and Hua'.
Refuting Taoist Gu's 'Theory of Differences between the Barbarians and the Chinese'
Changshi (Regular Attendant) Zhu Zhaozhi
I have read your high opinion
談夷夏辯。商二教條勒經旨。冥然玄會妙唱善同。非虛言也。昔應吉甫齊孔老於前。吾賢又均李釋於後。萬世之殊塗同歸於一朝。歷代之疑爭怡然。於今日賞深悟遠。蠲慰者多。益世之談莫過於此。至於各言所好。便復肝膽楚越不知甘苦之方。雖二而成體之性必一。乃互相攻激異端遂起。往反紛頻斯害不少惜矣。初若登天。光被俗表。末如入淵明夷輝淪。夫導師失路則迷涂者眾。故忘其淺昧。遽相牽拯。今先布其懷未陳所恨。想從善如流者不惜乖於一往耳。山川悠遠良話未期。聊寄於斯以代暫對情。旗一接所釋不淺。朱昭之白。夫聖道虛寂故能圓應無方。以其無方之應。故應無不適。所以自聖而檢心本無名。于萬會自會而為稱。則名號以為之彰。是以智無不周者。則謂之為正覺。通無不順者則謂之為聖人。開物成務無不達也。則謂之為道。然則聖不過覺。覺不出道。君可知也。何須遠求哉。但華夷殊俗情好不同。聖動因故。設教或異。然曲禮凈戒數同三百威儀。容止又等三千。所可為異。正在道佛之名形服之間耳。達者尚復以形骸為逆旅。袞冕豈足論哉。所可為嫌。祇在設教之始。華夷異用。當今之俗。而更兼治遷流變革一條宜辯耳。今當言之。聖人之訓動必因順。東國貴華則為袞冕之服。禮樂之容。屈申俯仰之節。
衣冠簪佩之飾。以弘其道。蓋引而近之也。夷俗重素故。教以極質。髡落徽容衣裳不裁。閑情開照期神曠劫。以長其心。推而遠之也。道法則采餌芝英餐霞服丹。呼吸太一。吐故納新。大則靈飛羽化。小則輕強無疾。以存其身。即而效之也。三者皆應之感之。一用非吾所謂至也。夫道之極者非華非素。不即不殊。無近無遠。誰舍誰居。不偏不黨。勿毀勿譽。圓通寂寞假字曰無妙境。如此何所異哉。但自皇羲以來。各弘其方師師相傳。不相關涉。良由彼此兩足無復我外之求。故自漢代以來淳風轉澆。仁義漸廢。大道之科莫傳。五經之學彌寡。大義既乖微言又絕。眾妙之門莫游。中庸之儀不睹。禮術既壞雅樂又崩。風俗寢頓君臣無章。正教凌遲人倫失序。於是聖道彌綸天運遠被。玄化東流以慈繫世眾生。黷所先習欣所新聞。革面從和精義復興。故微言之室在在並建。玄詠之賓處處而有。此可以事見非直布之空談。將無物不可以終否。故受之以同人。故邪意者夫聖人之撫百姓。亦猶慈母之育嬰兒。始食則餌以甘肥。甘肥既厭復改以脂蜜。脂蜜既厭則五體休和。內外平豫為益至矣。不其然乎。理既然矣。而橫厝非貶妄想分別。是未悟環中不可與義。二賢推蕩往反解材之勢。縱復得解非順理之作。順理析之豈待推蕩。足下發源開
【現代漢語翻譯】 現代漢語譯本：用衣帽首飾來宣揚佛道，這是一種引導人們接近佛法的方式。因為邊遠地區的風俗崇尚樸素，所以用最質樸的方式來教化他們，剃去頭髮，不加修飾，穿著不加剪裁的衣服，使他們擺脫世俗的牽絆，開啟智慧，追求精神上的永恒，以此來培養他們的心性，這是一種引導人們遠離世俗的方式。道家法則講究服用草藥、靈芝，餐霞服丹，呼吸太一之氣，吐故納新，高深的可以修煉成仙，稍次的也能身體輕盈強健，沒有疾病，以此來保全他們的身體，這是一種引導人們傚法佛道的方式。這三種方式都是爲了迴應和感化人們，如果只用其中一種，就不是我所說的最高境界。佛道的最高境界既不是華麗也不是樸素，不接近也不疏遠，沒有遠近之分，誰該捨棄誰該保留？不偏袒任何一方，不詆譭也不讚美，圓融通達，用『無』這個字來形容那微妙的境界。如果只是這樣，那又有什麼區別呢？自從伏羲氏以來，各方都弘揚自己的道法，師徒之間互相傳授，互不干涉。這是因為他們都認為自身已經足夠，不需要向外尋求。所以自漢代以來，淳樸的風氣逐漸變得浮華，仁義道德也逐漸衰敗，大道的教義無法傳承，《五經》的學習也越來越少。大義已經喪失，精微的言論也斷絕了，通往眾妙之門的道路無人遊歷，中庸的準則也無人遵循。禮儀制度已經敗壞，雅正的音樂也崩潰了，社會風俗日益衰敗，君臣之間沒有秩序。正統的教義衰落，人倫關係也失去了秩序。於是，聖人的教義廣佈，天道的執行也傳播到遠方，玄妙的教化向東流傳，用慈悲之心來維繫世間的眾生，滿足他們先前所習慣的，欣喜他們所聽到的新的事物，改變舊的觀念，服從和諧，精深的教義得以復興。所以，闡述精微言論的場所到處都在興建，吟詠玄妙詩歌的人也到處都是。這些都是可以用事實來證明的，不是空洞的言論。難道沒有事物可以最終否定嗎？所以接著就是《同人》卦。那些心懷邪念的人啊，聖人安撫百姓，就像慈母養育嬰兒一樣。剛開始餵他們吃甘甜肥美的食物，等到他們厭倦了甘甜肥美的食物，就改餵他們吃油脂蜂蜜，等到他們厭倦了油脂蜂蜜，那麼他們的身體就會健康和諧，內外都感到平靜快樂，這才是最大的益處啊。難道不是這樣嗎？道理本來就是這樣的。而橫加指責，妄加分別，這是沒有領悟到『環中』的道理，不能與他們講道理。二賢的推蕩往復，只是在賣弄他們的解說技巧，即使能夠解說，也不是順應道理的做法。順應道理來分析，哪裡需要推蕩呢？足下發源開 English version: To promote the Dao (道, the Way) with ornaments of clothing, hats, and hairpins is to draw people closer to it. Because the customs of the remote areas value simplicity, they are taught with the utmost simplicity: shaving their heads, not adorning themselves, and wearing unadorned clothes, freeing them from worldly entanglements, opening their wisdom, and pursuing spiritual eternity, thereby cultivating their minds. This is to guide people away from the mundane. Daoist principles emphasize the consumption of herbs and lingzhi (芝, a type of fungus), eating the essence of clouds and ingesting elixirs, breathing in the primordial Qi (氣, life force), expelling the old and taking in the new. The advanced can cultivate into immortals, while the lesser can achieve lightness, strength, and freedom from illness, thereby preserving their bodies. This is to guide people to emulate the Dao. All three methods are to respond to and influence people. Using only one is not what I consider the highest state. The highest state of the Dao is neither ornate nor plain, neither close nor distant, without near or far. Who should abandon what, and who should retain what? Without bias or partiality, without denigration or praise, achieving complete and harmonious understanding, using the word 'nothingness' to describe that subtle realm. If it is only like this, then what is the difference? Since the time of Emperor Fuxi (伏羲氏), each region has promoted its own Dao, passed down from teacher to disciple, without interfering with each other. This is because they all believe that they are sufficient within themselves and do not need to seek externally. Therefore, since the Han Dynasty (漢代), the pure customs have gradually become decadent, and benevolence and righteousness have gradually declined. The teachings of the Great Dao (大道) cannot be passed on, and the study of the Five Classics (五經) is becoming increasingly scarce. The great principles have been lost, and subtle words have been cut off. The path to the gate of all wonders is untraveled, and the principles of the Doctrine of the Mean (中庸) are unseen. Rituals and institutions have been corrupted, and elegant music has collapsed. Social customs are declining, and there is no order between ruler and subject. Orthodox teachings are declining, and human relationships have lost their order. Therefore, the teachings of the sages spread widely, and the operation of the Heavenly Dao (天道) is transmitted to distant places. The profound transformation flows eastward, using compassion to connect with the sentient beings of the world, satisfying what they were previously accustomed to and delighting in the new things they hear, changing old concepts, obeying harmony, and the profound teachings are revived. Therefore, places for expounding subtle words are being built everywhere, and people who chant profound poems are everywhere. These can be proven by facts, not empty talk. Is there nothing that can ultimately be denied? Therefore, it is followed by the hexagram 'Fellowship with Men' (同人). Those who harbor evil thoughts, the sage comforts the people like a loving mother nurturing infants. At first, she feeds them sweet and fatty foods. When they are tired of sweet and fatty foods, she changes to feeding them oil and honey. When they are tired of oil and honey, then their bodies will be healthy and harmonious, and they will feel peaceful and happy both internally and externally. This is the greatest benefit. Is it not so? The principle is originally like this. But to arbitrarily criticize and make false distinctions is to not understand the principle of 'the center of the circle' and cannot reason with them. The pushing and pulling back and forth of the two worthies is just showing off their skills of explanation. Even if they can explain, it is not a way of following the principles. To analyze according to the principles, where is the need for pushing and pulling? Your origin opens
【English Translation】 English version: To promote the Dao (道, the Way) with ornaments of clothing, hats, and hairpins is to draw people closer to it. Because the customs of the remote areas value simplicity, they are taught with the utmost simplicity: shaving their heads, not adorning themselves, and wearing unadorned clothes, freeing them from worldly entanglements, opening their wisdom, and pursuing spiritual eternity, thereby cultivating their minds. This is to guide people away from the mundane. Daoist principles emphasize the consumption of herbs and lingzhi (芝, a type of fungus), eating the essence of clouds and ingesting elixirs, breathing in the primordial Qi (氣, life force), expelling the old and taking in the new. The advanced can cultivate into immortals, while the lesser can achieve lightness, strength, and freedom from illness, thereby preserving their bodies. This is to guide people to emulate the Dao. All three methods are to respond to and influence people. Using only one is not what I consider the highest state. The highest state of the Dao is neither ornate nor plain, neither close nor distant, without near or far. Who should abandon what, and who should retain what? Without bias or partiality, without denigration or praise, achieving complete and harmonious understanding, using the word 'nothingness' to describe that subtle realm. If it is only like this, then what is the difference? Since the time of Emperor Fuxi (伏羲氏), each region has promoted its own Dao, passed down from teacher to disciple, without interfering with each other. This is because they all believe that they are sufficient within themselves and do not need to seek externally. Therefore, since the Han Dynasty (漢代), the pure customs have gradually become decadent, and benevolence and righteousness have gradually declined. The teachings of the Great Dao (大道) cannot be passed on, and the study of the Five Classics (五經) is becoming increasingly scarce. The great principles have been lost, and subtle words have been cut off. The path to the gate of all wonders is untraveled, and the principles of the Doctrine of the Mean (中庸) are unseen. Rituals and institutions have been corrupted, and elegant music has collapsed. Social customs are declining, and there is no order between ruler and subject. Orthodox teachings are declining, and human relationships have lost their order. Therefore, the teachings of the sages spread widely, and the operation of the Heavenly Dao (天道) is transmitted to distant places. The profound transformation flows eastward, using compassion to connect with the sentient beings of the world, satisfying what they were previously accustomed to and delighting in the new things they hear, changing old concepts, obeying harmony, and the profound teachings are revived. Therefore, places for expounding subtle words are being built everywhere, and people who chant profound poems are everywhere. These can be proven by facts, not empty talk. Is there nothing that can ultimately be denied? Therefore, it is followed by the hexagram 'Fellowship with Men' (同人). Those who harbor evil thoughts, the sage comforts the people like a loving mother nurturing infants. At first, she feeds them sweet and fatty foods. When they are tired of sweet and fatty foods, she changes to feeding them oil and honey. When they are tired of oil and honey, then their bodies will be healthy and harmonious, and they will feel peaceful and happy both internally and externally. This is the greatest benefit. Is it not so? The principle is originally like this. But to arbitrarily criticize and make false distinctions is to not understand the principle of 'the center of the circle' and cannot reason with them. The pushing and pulling back and forth of the two worthies is just showing off their skills of explanation. Even if they can explain, it is not a way of following the principles. To analyze according to the principles, where is the need for pushing and pulling? Your origin opens
端。明孔老是佛。結章就議則與奪相懸。何搢紳擎跽為諸華之容。稽首佛足則有狐蹲之貶。端委罄折為侯甸之恭。右膝著地。增狗踞之辱。請問。若孔是正覺釋為邪見。今日之談吾不容聞。許為正真何理鄙誚。既虧畏聖之藏。又忘無茍之禮。取之吾心所恨一也。又云。全形守祀繼善之教。毀貌易姓絕惡之學。是商臣之子有繼善之功覆障毀落有絕惡之志。推尋名實為恨二也。又云。下棄妻孥上廢宗祀夫鬼神之理冥寞難明。故子路有問宣尼不釋。當由生死道殊神緣難測。豈為聖不能言良。恐賢不能得三。達之鑑照之有在。足下已許神化東流。而復以喪祭相乘與奪無定。為恨三也。又云。切法可以進謙弱。賒法可以退夸強。三複此談顛倒不類。夫謙弱易回可以賒和而進。夸強難化應以苦切乃退。隱心檢事不其然乎。米糠在目則東西易位。偏著分心則辭義舛惑。所言乖當爲恨四也。又云。抑則明者獨進。引則昧者競前。夫道言真實敬同高唱。覆載萬物養育眾形。而云明者獨進。似若自私佛音一震。則四等兼羅三乘同順。天龍俱靡。而云昧者競前。亦又近誣探賾之談。而妄生瘡疣遊辭放發為恨五也。又云。佛是破惡之方。道是興善之術。破惡之方吾無間然。夫惡止善行乃法教所以興也。但未知興善之術。術將誰然。若善者已善奚
【現代漢語翻譯】 現代漢語譯本： 結尾處討論，贊同與否定相互矛盾。為什麼士大夫們恭敬地跪拜，被認為是效仿中原的禮儀，而稽首佛足卻被貶低為像狐貍蹲伏？端正衣冠，彎腰行禮，是諸侯應有的恭敬，而右膝著地卻被認為是像狗一樣蹲踞的侮辱。請問，如果孔子是正覺，那麼釋迦牟尼就是邪見，今天的談話我就不願聽了。如果承認孔子是正真，又有什麼理由鄙視嘲笑呢？這既喪失了敬畏聖人的心，又忘記了不茍且的禮儀。這是我內心所恨的第一件事。 又說，保持原有的形貌來守衛祭祀，是繼承善良的教誨；改變容貌和姓氏，是斷絕邪惡的學問。那麼，商臣的兒子繼承王位，也有繼承善良的功勞嗎？推翻舊政權，毀壞舊制度，也有斷絕邪惡的志向嗎？這樣推究名實，是我所恨的第二件事。 又說，在下拋棄妻子兒女，在上位廢棄宗廟祭祀，鬼神的道理是那麼的幽深難明，所以子路有所疑問，孔子也不解釋。這當是因為生死之道不同，神鬼的緣分難以測度。難道是因為聖人不能說嗎？恐怕是賢人也不能理解。這是我所恨的第三件事。通達之人的鑑察是存在的，您已經認可了神道教化向東流傳，卻又用喪葬祭祀來相互比較，贊同與否定沒有定論。這是我所恨的第三件事。 又說，用懇切的教法可以使謙虛柔弱的人進步，用寬緩的教法可以使誇張強橫的人退讓。反覆思考這些話，顛倒錯亂，不合情理。謙虛柔弱的人容易回頭，可以用寬緩的態度來使他們進步；誇張強橫的人難以教化，應該用嚴厲懇切的態度來使他們退讓。隱藏自己的真實想法來檢查事情，難道不是這樣嗎？米糠進入眼睛，就會把東西方向顛倒；偏頗地執著于某一方面，就會使言辭和意義產生謬誤。您所說的話不合情理，這是我所恨的第四件事。 又說，壓制，那麼聰明的人就獨自前進；引導，那麼愚昧的人就爭先恐後。道所說的真實，應該像高聲歌唱一樣受到尊敬。道覆蓋萬物，養育各種生命，卻說聰明的人獨自前進，這似乎是自私。佛的聲音一震動，那麼四等眾生就都被包括，三乘修行者都順從。天龍八部都傾倒，卻說愚昧的人爭先恐後，這也是近乎誣陷。探究深奧的道理，卻妄自生出缺點，放縱言辭，這是我所恨的第五件事。 又說，佛是破除邪惡的方法，道是興盛善良的法術。破除邪惡的方法，我沒有異議。邪惡停止，善良施行，這是佛法教義興盛的原因。但是不知道興盛善良的法術，這個法術將要施加給誰呢？如果善良的人已經善良了，還要怎麼樣呢？
English version: The conclusion discusses the contradictions between approval and denial. Why is it that when scholars and officials kneel respectfully, it is considered to emulate the ceremonies of the Central Plains, while bowing to the feet of the Buddha is demeaned as resembling a fox crouching? Correcting one's attire and bowing deeply is the respect due to feudal lords, while kneeling on the right knee is considered the humiliation of squatting like a dog. I ask, if Confucius is the Righteous Enlightenment (Zhengjue), then Shakyamuni is a heretical view (Xiejian), and I am unwilling to hear today's discussion. If it is acknowledged that Confucius is Righteous and True (Zhengzhen), then what reason is there to despise and ridicule him? This both loses the heart of reverence for sages and forgets the etiquette of not being perfunctory. This is the first thing I hate in my heart. It is also said that maintaining one's original appearance to guard the ancestral sacrifices is the teaching of inheriting goodness; changing one's appearance and surname is the learning of severing evil. Then, does the son of Shang Chen (a historical figure who rebelled against his father) inheriting the throne also have the merit of inheriting goodness? Does overthrowing the old regime and destroying the old system also have the ambition of severing evil? Investigating names and realities in this way is the second thing I hate. It is also said that abandoning one's wife and children below and abolishing ancestral sacrifices above, the principles of ghosts and spirits are so profound and difficult to understand, so when Zilu (a disciple of Confucius) had questions, Confucius did not explain them. This must be because the paths of life and death are different, and the connections with spirits are difficult to fathom. Is it because the sage cannot speak? I am afraid that even the wise cannot understand. This is the third thing I hate. The discernment of those who are enlightened exists, and you have already acknowledged the eastward flow of Shinto (Shendao) teachings, but you still use funeral sacrifices to compare them, and there is no certainty in approval and denial. This is the third thing I hate. It is also said that using earnest teachings can make the humble and weak progress, and using lenient teachings can make the boastful and strong retreat. Repeatedly thinking about these words, they are reversed and disordered, and do not make sense. The humble and weak are easy to turn back, and can be progressed with a lenient attitude; the boastful and strong are difficult to teach, and should be made to retreat with a stern and earnest attitude. Is it not so to hide one's true thoughts to examine things? If chaff enters the eyes, it will reverse the east and west directions; if one is biased and attached to one aspect, it will cause errors in words and meanings. What you say is unreasonable, this is the fourth thing I hate. It is also said that if suppressed, then the wise will advance alone; if guided, then the ignorant will compete to be first. The truth spoken by the Dao (Tao) should be respected like a loud song. The Dao covers all things and nurtures all life, but to say that the wise advance alone seems selfish. When the Buddha's voice vibrates, then all four classes of beings are included, and all three vehicles of practitioners follow. The heavenly dragons all fall down, but to say that the ignorant compete to be first is also close to slander. To explore profound principles, but to create flaws out of thin air, and to indulge in loose talk, is the fifth thing I hate. It is also said that the Buddha is the method of breaking evil, and the Dao is the art of promoting goodness. I have no objection to the method of breaking evil. Evil ceases and goodness is practiced, this is the reason why the Buddhist teachings flourish. But I do not know the art of promoting goodness, to whom will this art be applied? If the good are already good, then what else?
【English Translation】 English version: The conclusion discusses the contradictions between approval and denial. Why is it that when scholars and officials kneel respectfully, it is considered to emulate the ceremonies of the Central Plains, while bowing to the feet of the Buddha is demeaned as resembling a fox crouching? Correcting one's attire and bowing deeply is the respect due to feudal lords, while kneeling on the right knee is considered the humiliation of squatting like a dog. I ask, if Confucius is the Righteous Enlightenment (Zhengjue), then Shakyamuni is a heretical view (Xiejian), and I am unwilling to hear today's discussion. If it is acknowledged that Confucius is Righteous and True (Zhengzhen), then what reason is there to despise and ridicule him? This both loses the heart of reverence for sages and forgets the etiquette of not being perfunctory. This is the first thing I hate in my heart. It is also said that maintaining one's original appearance to guard the ancestral sacrifices is the teaching of inheriting goodness; changing one's appearance and surname is the learning of severing evil. Then, does the son of Shang Chen (a historical figure who rebelled against his father) inheriting the throne also have the merit of inheriting goodness? Does overthrowing the old regime and destroying the old system also have the ambition of severing evil? Investigating names and realities in this way is the second thing I hate. It is also said that abandoning one's wife and children below and abolishing ancestral sacrifices above, the principles of ghosts and spirits are so profound and difficult to understand, so when Zilu (a disciple of Confucius) had questions, Confucius did not explain them. This must be because the paths of life and death are different, and the connections with spirits are difficult to fathom. Is it because the sage cannot speak? I am afraid that even the wise cannot understand. This is the third thing I hate. The discernment of those who are enlightened exists, and you have already acknowledged the eastward flow of Shinto (Shendao) teachings, but you still use funeral sacrifices to compare them, and there is no certainty in approval and denial. This is the third thing I hate. It is also said that using earnest teachings can make the humble and weak progress, and using lenient teachings can make the boastful and strong retreat. Repeatedly thinking about these words, they are reversed and disordered, and do not make sense. The humble and weak are easy to turn back, and can be progressed with a lenient attitude; the boastful and strong are difficult to teach, and should be made to retreat with a stern and earnest attitude. Is it not so to hide one's true thoughts to examine things? If chaff enters the eyes, it will reverse the east and west directions; if one is biased and attached to one aspect, it will cause errors in words and meanings. What you say is unreasonable, this is the fourth thing I hate. It is also said that if suppressed, then the wise will advance alone; if guided, then the ignorant will compete to be first. The truth spoken by the Dao (Tao) should be respected like a loud song. The Dao covers all things and nurtures all life, but to say that the wise advance alone seems selfish. When the Buddha's voice vibrates, then all four classes of beings are included, and all three vehicles of practitioners follow. The heavenly dragons all fall down, but to say that the ignorant compete to be first is also close to slander. To explore profound principles, but to create flaws out of thin air, and to indulge in loose talk, is the fifth thing I hate. It is also said that the Buddha is the method of breaking evil, and the Dao is the art of promoting goodness. I have no objection to the method of breaking evil. Evil ceases and goodness is practiced, this is the reason why the Buddhist teachings flourish. But I do not know the art of promoting goodness, to whom will this art be applied? If the good are already good, then what else?
用興善。善者非善。又非興善則興善之名義無所託。今道者善也。復以興善取之名義。太為繼富。不以振惡為教偏矣。大道兼弘而欲局之。為恨六也。又云。殘忍剛愎則師佛為長。慈柔虛受則服道為至。夫摧伏勇猛回靡殘暴。實是牟尼之巨勛。不乖于惠旨。但道力剛明化功彌遠。成性存存恩無不被。梟鴆革心威無不制。而云唯得虛受太為淺略。將無意淪偏著不悟。狹劣傷道耶。披尋第目則先誡臆說。建言肆論則不覺情遷。分名難持為恨七也。又云。八象西戎諸典廣略。兼陳金剛般若文。不逾千四句。所弘道周萬法。粗妙兩施繁約共有。曲法細誡科禮等碎精粗橫生。言乖乎實為恨八也。又云。以國而觀則夷虐夏溫。請問。炮烙之苦豈康竺之刑。流血之悲詎齊晉之子。刳剔之苦害非左衽之心。秋露含垢匪海濱之士。推檢性情華夷一揆。虛設溫嚴為恨九也。又云。博弈賢于慢遊。講誦勝於戲謔。尋夫風流所以得傳經籍所以不廢良由講誦。以得通咨求所成悟。故曰學而不講。是吾憂也。而方之戲謔太為慢德。請問。善誘之筌其將安寄。初未得意而欲忘言為恨十也。有此十恨不能自釋。想望君子更為申之謝。生亦有參差。足下攻之已密且專。所請不復代匠。
疑夷夏論咨顧道士
朱廣之
朱廣之叩頭。見與謝
【現代漢語翻譯】 現代漢語譯本：用『興善』（xing shan，提倡善行）。如果『善』（shan，善行）本身不是善，那麼『興善』（xing shan，提倡善行）的名義就無所依託。現在說道的人是善良的，又用『興善』（xing shan，提倡善行）來取得名義，太過分了，只提倡善而不匡正邪惡，就顯得片面了。大道應該兼顧弘揚，而想要侷限它，這是第六個遺憾。又說，『殘忍剛愎的人以佛為師，慈柔虛心的人以道為至』。摧伏勇猛，使殘暴的人回心轉意，實際上是牟尼（Muni，釋迦牟尼的尊稱）的巨大功勛，並不違背佛的慈悲旨意。只是道的力量剛強光明，教化之功更加深遠，成就本性，恩澤無所不被，即使是梟鴆（xiao zhen，比喻惡人）也能革心，威懾無所不制。而說（道教）只得到虛心接受，就太淺薄了，恐怕會陷入片面執著而不自覺，狹隘低下損害大道啊。翻閱目錄，首先告誡不要臆測，一旦開始肆意議論，就不自覺地被情感左右。難以把握名分，這是第七個遺憾。又說，『八象西戎（ba xiang xi rong，指佛教的各種儀軌和經典）的各種典籍，內容廣博而簡略，兼陳金剛般若（jingang bore，金剛般若經）的文字，不超過一千四句，所弘揚的道理周遍萬法，粗妙兩種施設，繁複和簡約兼有。』而（道教的）曲法細誡、科禮等瑣碎精細，橫生枝節，言語不符合實際，這是第八個遺憾。又說，『以國家來看，（佛教）對夷狄寬容而對華夏嚴酷。』請問，炮烙的酷刑難道是康竺（kang zhu，指印度）的刑罰？流血的悲慘難道是齊晉的百姓？刳剔的酷刑難道是左衽（zuo ren，指夷狄）的心？秋露含垢難道是海濱之士？推究性情，華夷都是一樣的，虛設寬容和嚴酷，這是第九個遺憾。又說，『博弈勝過怠惰遊玩，講誦勝過嬉戲。』探尋風流之所以能夠流傳，經籍之所以沒有廢棄，都是因為講誦，從而得以通達，諮詢求教從而成就領悟。所以說『學而不講，是我的憂慮』。而用（博弈）來比方嬉戲，太過輕慢了。請問，善於引導的方法將寄託在哪裡？最初還沒有領悟得意之處，就想要忘記言語，這是第十個遺憾。有這十個遺憾不能自己解釋，希望君子您能再次申述。我也有不完善的地方，您研究得已經很深入且專精了，所以請恕我不能代為斧正。 朱廣之叩頭，拜見並致謝顧道士。
【English Translation】 English version: Using 'Xing Shan' (興善, promoting goodness). If 'Shan' (善, goodness) itself is not good, then the name of 'Xing Shan' (興善, promoting goodness) has nothing to rely on. Now, those who speak of the Dao are good, and to use 'Xing Shan' (興善, promoting goodness) to gain a reputation is excessive. Only promoting goodness without correcting evil is one-sided. The Great Dao should encompass and promote everything, but to try to limit it is the sixth regret. It is also said, 'The cruel and stubborn take the Buddha as their teacher, while the gentle and humble take the Dao as the ultimate.' To subdue the brave and turn back the violent is actually a great achievement of Muni (牟尼, an honorific title for Shakyamuni), and does not violate the Buddha's compassionate intention. It is just that the power of the Dao is strong and bright, and the work of transformation is even more far-reaching, achieving nature, and grace is bestowed on all. Even the most vicious can change their hearts, and no power can escape its control. But to say that (Daoism) only gains humble acceptance is too superficial, and one may fall into one-sided attachment without realizing it, and narrowness and inferiority will harm the Great Dao. Looking through the table of contents, the first warning is not to speculate, and once one starts to discuss arbitrarily, one will be unconsciously swayed by emotions. It is difficult to grasp the distinction of names, which is the seventh regret. It is also said, 'The various scriptures of the Eight Symbols of the Western Rong (八象西戎, referring to the various rituals and scriptures of Buddhism) are broad and concise, and also present the words of the Diamond Sutra (金剛般若, Jingang Bore), which do not exceed one thousand four sentences. The principles it promotes encompass all dharmas, with both coarse and subtle teachings, and both complexity and simplicity. 'But (Daoism's) tortuous laws, detailed precepts, and ceremonial rites are trivial and meticulous, creating unnecessary complications, and the words do not conform to reality, which is the eighth regret. It is also said, 'Looking at the country, (Buddhism) is tolerant to the barbarians but harsh to the Chinese.' May I ask, is the torture of branding with hot irons a punishment of Kangzhu (康竺, referring to India)? Is the tragedy of bloodshed the people of Qi and Jin? Is the torture of disembowelment the heart of the Zuo Ren (左衽, referring to the barbarians)? Does the autumn dew contain the dirt of the coastal people? Examining the nature of things, the Chinese and the barbarians are the same, and to falsely establish tolerance and severity is the ninth regret. It is also said, 'Board games are better than lazy wandering, and lecturing is better than playing.' Exploring the reason why elegance can be passed down and scriptures are not abandoned is because of lecturing, which allows one to understand and seek knowledge to achieve enlightenment. Therefore, it is said, 'To learn without lecturing is my worry.' But to compare (board games) to playing is too disrespectful. May I ask, where will the method of skillful guidance be placed? To want to forget words before one has even grasped their meaning is the tenth regret. I cannot explain these ten regrets myself, and I hope that you, a gentleman, can explain them again. I also have imperfections, and you have studied it deeply and specifically, so please forgive me for not being able to correct it on your behalf. Zhu Guangzhi bows his head, meets and thanks Daoist Gu.
常侍往復夷夏之論辯章。同歸之義。可謂簡見通微清練之談也。至於耽尚端冕之飾屏。破翦落之素申。以擎跪之恭辱。以狐蹲之肅桎。束華人杜絕外法。舟車之喻雖美。平恕之情未篤。致會之源既坦。筌寄之涂方壅。然則三乘之悟窅望茲土。六度之津於今長訣。披經玩理悵怏良深。謝生貶沒仙道褒明佛教。以羽化之術為浮濫之說。殘形之唱為履真之文。徒知己指之為指。不知彼指之無殊。豈所以通方得意善同之謂乎。仆夙漸法化晚味道風。常以崇空貴無宗趣一也。蹄網雙張義無偏取。各隨曉人唯心所安耳。何必龍袞可襲而瓔珞難乘者哉。自貧來多務研敩沈替。緘卷巾牘奄逾十載。幼習前聞零落頓盡。蘊志空年開瞻靡階。每獨慷慨遙夜輒啟。旦忘寐而清心。遠信纏苦彌篤。若夫信不㳂理。則輕泛無主轉誚之賓因斯而起。是以罄率狂管書述鄙心。愿重為啟誨敷導厥疑。廣之叩頭。
論云。擎跽罄折侯甸之恭也。狐蹲狗踞荒流之肅也。疑曰。夫邦殊用隔文自難均。至於各得所安。由來莫辯。侯甸之容所言當矣。狐狗之目將不獨傷。
論云。若謂其致既均其法可換者。而車可涉川。舟可行陸乎。必不可也。疑曰。夫法者所以法情。情非法也。法既無定由情不一。不一之情所向殊涂。剛柔並馳華戎必同。是以長川浩
【現代漢語翻譯】 現代漢語譯本：常侍關於夷夏之論的往復辯論，以及最終歸於同一目標的意義，可以說是既簡明扼要又通達精微的清練之談。至於過分推崇端莊華美的服飾，而貶低樸素的本色，用下跪叩拜的恭敬來侮辱人，用像狐貍蹲坐一樣的拘謹來束縛人，束縛華人，杜絕外來之法，用舟車比喻雖然美好，但平等待人的情意卻不夠真誠。導致會通的源頭已經開闊，而借用工具（筌）的途徑反而被堵塞。如此一來，三乘佛法的覺悟將難以在此土尋覓，六度解脫的津樑也將永遠斷絕。披閱經書，探究義理，令人悵惘不已。謝靈運貶低仙道，褒揚佛教，認為羽化成仙之術是虛浮不實的說法，而殘毀身體的苦行才是通往真理的途徑。只是知道自己所指的月亮是月亮，卻不知道別人所指的月亮也沒有什麼不同。這難道是所謂通達各方，領會真意，善於求同嗎？我早年逐漸接受佛法的教化，晚年才領悟道家的風尚，常常認為崇尚空無的宗旨是一樣的。蹄（道家）和網（佛家）都是用來捕魚的工具，不應偏執于任何一方，各自隨著明白事理的人，讓心安於所處的狀態罷了。何必一定要認為龍袍可以穿戴，而瓔珞就難以佩戴呢？自從家境貧寒以來，我大多忙於研究學問，以致於荒廢了許多事情，封閉書卷已經超過十年。幼年學習的知識，零落殆盡。胸懷大志，卻看不到前進的階梯。常常獨自慷慨激昂，在漫漫長夜裡，常常醒來忘記睡眠，保持內心的清明。遠方的音信，纏繞著痛苦，更加堅定我的信念。如果信念不符合道理，就會輕浮而沒有主見，反而會成為被嘲笑的對象。因此，我竭盡所能，用狂放的筆觸，寫下我鄙陋的想法，希望能重新開啟教誨，消除疑惑。廣之叩頭。\n\n論中說：『擎跽罄折是諸侯朝見天子的恭敬之禮，狐蹲狗踞是邊遠蠻夷的禮節。』疑問是：『國家不同，風俗各異，文字自然難以相同。至於各自安於自己的習俗，自古以來就難以分辨優劣。諸侯朝見天子的禮節，所說的當然正確。但貶低邊遠蠻夷的禮節，恐怕會傷害他們。』\n\n論中說：『如果認為他們的目標相同，方法可以互換，那麼車就可以用來渡河，船就可以用來在陸地上行駛嗎？肯定是不可以的。』疑問是：『法，是用來傚法人情的，人情不是一成不變的。法既然沒有定式，就因為人情各不相同。人情各不相同，所追求的道路也不同。剛柔並濟，華夏和戎狄必然相同。所以長川浩』 English version: The repeated debates of the Chamberlain on the differences between the Yi (夷, barbarians) and Xia (夏, Chinese) and the meaning of ultimately converging to the same goal can be described as clear and concise discussions that penetrate the subtle and profound. As for excessively valuing the adornment of dignified attire while disparaging plainness, using the reverence of kneeling and prostration to humiliate people, and using the restraint of fox-like crouching to bind people, confining the Chinese and rejecting foreign methods, the analogy of boats and carriages, though beautiful, lacks genuine sincerity in treating people equally. This leads to the source of convergence being open, while the path of expedient means (筌, fishing basket) is blocked. In this case, the enlightenment of the Three Vehicles (三乘) will be difficult to find in this land, and the ferry of the Six Perfections (六度) will be forever cut off. Reading scriptures and exploring principles fills me with deep regret. Xie Lingyun (謝靈運) depreciates the Daoist path of immortality and praises Buddhism, considering the art of feather transformation (羽化) as a frivolous theory, while the practice of mutilating the body is considered the writing of truth. He only knows that the finger pointing to the moon is the moon, but does not know that the other finger pointing to the moon is no different. Is this what is meant by understanding all directions, comprehending the true meaning, and being good at seeking common ground? I gradually accepted the teachings of Buddhism in my early years and only understood the customs of Daoism in my later years, and I often think that the purpose of advocating emptiness and valuing nothingness is the same. Hooves (Daoism) and nets (Buddhism) are both tools for catching fish, and one should not be biased towards either side, but rather let each person follow their understanding and let their hearts be at peace. Why must one think that dragon robes can be worn while necklaces are difficult to wear? Since becoming poor, I have been mostly busy with studying, which has led to neglect. Sealing up books and documents has lasted for more than a decade. The knowledge I learned in my childhood has been scattered and almost exhausted. I have great ambitions, but I cannot see the steps to move forward. I often feel indignant alone, and in the long nights, I often wake up and forget to sleep, keeping my heart clear. Distant news, entangled with pain, strengthens my belief even more. If faith does not conform to reason, it will be frivolous and without a master, and it will become an object of ridicule. Therefore, I have done my best to write down my humble thoughts with a wild brush, hoping to reopen the teachings and dispel doubts. Guang bows his head.\n\nThe argument says: 'Qingji qingzhe (擎跽罄折, kneeling and prostrating) is the respect of the dukes and marquises towards the emperor, and huqun gouju (狐蹲狗踞, fox-like crouching and dog-like squatting) is the etiquette of the remote barbarians.' The question is: 'Different countries have different customs, and writing is naturally difficult to be the same. As for each being content with their own customs, it has been difficult to distinguish between good and bad since ancient times. The etiquette of the dukes and marquises towards the emperor is certainly correct. But belittling the etiquette of the remote barbarians may hurt them.'\n\nThe argument says: 'If you think that their goals are the same and the methods can be exchanged, then can a carriage be used to cross a river, and can a boat be used to travel on land? It is certainly impossible.' The question is: 'The law is used to imitate human feelings, and human feelings are not immutable. Since the law has no fixed form, it is because human feelings are different. Since human feelings are different, the paths pursued are also different. Combining strength and gentleness, the Chinese and the Rongdi (戎狄, barbarians) must be the same. Therefore, the long river is vast'
【English Translation】 Modern Chinese translation: The Chamberlain's repeated debates on the Yi-Xia distinction, and the meaning of ultimately converging to the same goal, can be described as clear and concise discussions that penetrate the subtle and profound. As for excessively valuing the adornment of dignified attire while disparaging plainness, using the reverence of kneeling and prostration to humiliate people, and using the restraint of fox-like crouching to bind people, confining the Chinese and rejecting foreign methods, the analogy of boats and carriages, though beautiful, lacks genuine sincerity in treating people equally. This leads to the source of convergence being open, while the path of expedient means (筌) is blocked. In this case, the enlightenment of the Three Vehicles will be difficult to find in this land, and the ferry of the Six Perfections will be forever cut off. Reading scriptures and exploring principles fills me with deep regret. Xie Lingyun depreciates the Daoist path of immortality and praises Buddhism, considering the art of feather transformation as a frivolous theory, while the practice of mutilating the body is considered the writing of truth. He only knows that the finger pointing to the moon is the moon, but does not know that the other finger pointing to the moon is no different. Is this what is meant by understanding all directions, comprehending the true meaning, and being good at seeking common ground? I gradually accepted the teachings of Buddhism in my early years and only understood the customs of Daoism in my later years, and I often think that the purpose of advocating emptiness and valuing nothingness is the same. Hooves and nets are both tools for catching fish, and one should not be biased towards either side, but rather let each person follow their understanding and let their hearts be at peace. Why must one think that dragon robes can be worn while necklaces are difficult to wear? Since becoming poor, I have been mostly busy with studying, which has led to neglect. Sealing up books and documents has lasted for more than a decade. The knowledge I learned in my childhood has been scattered and almost exhausted. I have great ambitions, but I cannot see the steps to move forward. I often feel indignant alone, and in the long nights, I often wake up and forget to sleep, keeping my heart clear. Distant news, entangled with pain, strengthens my belief even more. If faith does not conform to reason, it will be frivolous and without a master, and it will become an object of ridicule. Therefore, I have done my best to write down my humble thoughts with a wild brush, hoping to reopen the teachings and dispel doubts. Guang bows his head.\n\nThe argument says: 'Qingji qingzhe is the respect of the dukes and marquises towards the emperor, and huqun gouju is the etiquette of the remote barbarians.' The question is: 'Different countries have different customs, and writing is naturally difficult to be the same. As for each being content with their own customs, it has been difficult to distinguish between good and bad since ancient times. The etiquette of the dukes and marquises towards the emperor is certainly correct. But belittling the etiquette of the remote barbarians may hurt them.'\n\nThe argument says: 'If you think that their goals are the same and the methods can be exchanged, then can a carriage be used to cross a river, and can a boat be used to travel on land? It is certainly impossible.' The question is: 'The law is used to imitate human feelings, and human feelings are not immutable. Since the law has no fixed form, it is because human feelings are different. Since human feelings are different, the paths pursued are also different. Combining strength and gentleness, the Chinese and the Rongdi must be the same. Therefore, the long river is vast' English version: The back-and-forth debate by the Chamberlain on the theories of Yi (夷, barbarians) and Xia (夏, Chinese), and the meaning of their ultimate convergence, can be described as a clear and refined discussion that is both concise and insightful. As for excessively valuing the adornment of dignified attire while disparaging plainness, using the reverence of kneeling and prostration to humiliate people, and using the restraint of fox-like crouching to bind people, confining the Chinese and rejecting foreign methods, the analogy of boats and carriages, though beautiful, lacks genuine sincerity in treating people equally. This leads to the source of convergence being open, while the path of expedient means (fishing basket) is blocked. In this case, the enlightenment of the Three Vehicles (Triyana) will be difficult to find in this land, and the ferry of the Six Perfections (Paramitas) will be forever cut off. Reading scriptures and exploring principles fills me with deep regret. Xie Lingyun (a historical figure) depreciates the Daoist path of immortality and praises Buddhism, considering the art of feather transformation (becoming a celestial being) as a frivolous theory, while the practice of mutilating the body is considered the writing of truth. He only knows that the finger pointing to the moon is the moon, but does not know that the other finger pointing to the moon is no different. Is this what is meant by understanding all directions, comprehending the true meaning, and being good at seeking common ground? I gradually accepted the teachings of Buddhism in my early years and only understood the customs of Daoism in my later years, and I often think that the purpose of advocating emptiness and valuing nothingness is the same. Hooves (Daoism) and nets (Buddhism) are both tools for catching fish, and one should not be biased towards either side, but rather let each person follow their understanding and let their hearts be at peace. Why must one think that dragon robes can be worn while necklaces are difficult to wear? Since becoming poor, I have been mostly busy with studying, which has led to neglect. Sealing up books and documents has lasted for more than a decade. The knowledge I learned in my childhood has been scattered and almost exhausted. I have great ambitions, but I cannot see the steps to move forward. I often feel indignant alone, and in the long nights, I often wake up and forget to sleep, keeping my heart clear. Distant news, entangled with pain, strengthens my belief even more. If faith does not conform to reason, it will be frivolous and without a master, and it will become an object of ridicule. Therefore, I have done my best to write down my humble thoughts with a wild brush, hoping to reopen the teachings and dispel doubts. Guang bows his head.\n\nThe argument says: 'Qingji qingzhe (kneeling and prostrating) is the respect of the dukes and marquises towards the emperor, and huqun gouju (fox-like crouching and dog-like squatting) is the etiquette of the remote barbarians.' The question is: 'Different countries have different customs, and writing is naturally difficult to be the same. As for each being content with their own customs, it has been difficult to distinguish between good and bad since ancient times. The etiquette of the dukes and marquises towards the emperor is certainly correct. But belittling the etiquette of the remote barbarians may hurt them.'\n\nThe argument says: 'If you think that their goals are the same and the methods can be exchanged, then can a carriage be used to cross a river, and can a boat be used to travel on land? It is certainly impossible.' The question is: 'The law is used to imitate human feelings, and human feelings are not immutable. Since the law has no fixed form, it is because human feelings are different. Since human feelings are different, the paths pursued are also different. Combining strength and gentleness, the Chinese and the Rongdi (barbarians) must be the same. Therefore, the long river is vast'
漫無當於此矣。平原遠陸豈取于彼耶。舟車兩乘何用不可。
論云。既不全同又不全異。下棄妻拏上廢宗祀。疑曰。若夫廢祀于上。不能絕棄于下。此自擬異入同。非同者之過也。寧可見犛牛不。登宗廟之用而。永棄于牢餼之具耶。
論云。嗜慾之物皆以禮伸孝敬之典。獨以法屈悖德犯順。曾莫之覺。疑曰。若悖德犯順無施而可慈敬。惠和觸地而通。是以損膳行道。非徴兇之宅。服冕素餐非養正之方。屈申之望可相絕於此矣。
論云。理之可貴者道也。事之可賤者俗也。今舍華效夷義將安取。若以其道邪道固符合矣。若以其俗邪俗則天乖矣。疑曰。至道虛通故不爵而尊。俗無不滯故不黜而賤。賤者不能無累。尊者自然天足。天足之境既符。俗累之域亦等。道符累等又誰美誰惡。故俱是聖化惟照所惑。惑盡明生則彼我自忘。何煩遲遲于舍效之際。耿介於華夷之間乎。
論云。無生之教賒無死之化切。切法可以進謙弱。賒法可以退夸強。疑曰。無生即無死無死即無生。名反實合容得賒切之別耶。若以跡有差降故。優劣相懸者。則宜以切抑強以賒引弱。故孔子曰。求也退故進之。由也兼人故退之。致教之方不其然乎。
論云。佛教文而博。道教質而精。精非粗人所信。博非精人所能。疑曰。
【現代漢語翻譯】 現代漢語譯本：
『漫無當於此矣。平原遠陸豈取于彼耶。舟車兩乘何用不可。』
論曰：『既不全同又不全異。下棄妻拏（拋棄妻子兒女）上廢宗祀（廢除祭祀祖先）。』疑曰：『若夫廢祀于上，不能絕棄于下。此自擬異入同，非同者之過也。寧可見犛牛（用作祭祀的牛）不登宗廟之用，而永棄于牢餼（祭祀用的牲畜）之具耶。』
論曰：『嗜慾之物皆以禮伸孝敬之典，獨以法屈悖德犯順。曾莫之覺。』疑曰：『若悖德犯順無施而可慈敬。惠和觸地而通。是以損膳行道，非徴兇之宅。服冕素餐非養正之方。屈申之望可相絕於此矣。』
論曰：『理之可貴者道也，事之可賤者俗也。今舍華效夷義將安取。若以其道邪道固符合矣。若以其俗邪俗則天乖矣。』疑曰：『至道虛通故不爵而尊，俗無不滯故不黜而賤。賤者不能無累，尊者自然天足。天足之境既符，俗累之域亦等。道符累等又誰美誰惡。故俱是聖化惟照所惑。惑盡明生則彼我自忘。何煩遲遲于舍效之際。耿介於華夷之間乎。』
論曰：『無生之教賒無死之化切。切法可以進謙弱，賒法可以退夸強。』疑曰：『無生即無死無死即無生。名反實合容得賒切之別耶。若以跡有差降故，優劣相懸者。則宜以切抑強以賒引弱。故孔子曰：求也退故進之，由也兼人故退之。致教之方不其然乎。』
論曰：『佛教文而博，道教質而精。精非粗人所信，博非精人所能。』疑曰： English version:
『It is pointless to argue about this. How can one take from the plains and distant lands? What is wrong with using both boats and carriages?』
The treatise says: 『They are neither entirely the same nor entirely different. Below, they abandon wives and children; above, they abolish ancestral sacrifices.』 The question is: 『If ancestral sacrifices are abolished above, how can one completely abandon below? This is deliberately trying to make differences into similarities; it is not the fault of those who are the same. Can it be seen that a plowing ox (an ox used for sacrifice) is not used in ancestral temples but is forever discarded as a tool for livestock feed (sacrificial animals)?』
The treatise says: 『Things of desire are all extended with propriety to show filial piety and respect, but only the law is used to suppress what is contrary to virtue and violates obedience. They never realize this.』 The question is: 『If what is contrary to virtue and violates obedience cannot be treated with kindness and respect, then benevolence and harmony will reach everywhere. Therefore, reducing meals to practice the Way is not a sign of an ominous house. Wearing a crown and eating plain food is not the way to cultivate righteousness. The hope of yielding and stretching can be cut off here.』
The treatise says: 『What is valuable in principle is the Dao (the Way), and what is base in affairs is custom. Now, if we abandon Chinese ways to imitate barbarian ways, where will righteousness be found? If it is based on their Dao, then heretical Daos certainly coincide. If it is based on their customs, then heretical customs will be extremely different.』 The question is: 『The ultimate Dao is empty and pervasive, so it is respected without being ennobled. Customs are invariably stagnant, so they are despised without being demoted. Those who are base cannot be without burdens, and those who are honored are naturally self-sufficient. Since the state of self-sufficiency coincides, and the realm of worldly burdens is also equal, who is good and who is evil? Therefore, both are the transformation of the sage, only confused by what is illuminated. When confusion ends and clarity arises, then the self and others are naturally forgotten. Why bother lingering in the moment of abandoning and imitating? Why be so concerned about the difference between Chinese and barbarian?』
The treatise says: 『The teaching of non-birth is distant, while the transformation of non-death is immediate. Immediate methods can advance the humble and weak, while distant methods can retreat the boastful and strong.』 The question is: 『Non-birth is identical to non-death, and non-death is identical to non-birth. Since the names are opposite but the reality is the same, how can there be a distinction between distant and immediate? If there are differences in traces, and therefore superiority and inferiority are suspended, then it is appropriate to suppress the strong with the immediate and guide the weak with the distant. Therefore, Confucius said: 『Qiu (one of Confucius' disciples) retreats, so I advance him; You (another disciple) is aggressive, so I make him retreat.』 Is this not the method of imparting teachings?』
The treatise says: 『Buddhism is literary and broad, while Daoism is simple and refined. The refined is not believed by the coarse, and the broad cannot be mastered by the refined.』 The question is:
【English Translation】 English version:
『It is pointless to argue about this. How can one take from the plains and distant lands? What is wrong with using both boats and carriages?』
The treatise says: 『They are neither entirely the same nor entirely different. Below, they abandon wives and children; above, they abolish ancestral sacrifices.』 The question is: 『If ancestral sacrifices are abolished above, how can one completely abandon below? This is deliberately trying to make differences into similarities; it is not the fault of those who are the same. Can it be seen that a plowing ox (an ox used for sacrifice) is not used in ancestral temples but is forever discarded as a tool for livestock feed (sacrificial animals)?』
The treatise says: 『Things of desire are all extended with propriety to show filial piety and respect, but only the law is used to suppress what is contrary to virtue and violates obedience. They never realize this.』 The question is: 『If what is contrary to virtue and violates obedience cannot be treated with kindness and respect, then benevolence and harmony will reach everywhere. Therefore, reducing meals to practice the Way is not a sign of an ominous house. Wearing a crown and eating plain food is not the way to cultivate righteousness. The hope of yielding and stretching can be cut off here.』
The treatise says: 『What is valuable in principle is the Dao (the Way), and what is base in affairs is custom. Now, if we abandon Chinese ways to imitate barbarian ways, where will righteousness be found? If it is based on their Dao, then heretical Daos certainly coincide. If it is based on their customs, then heretical customs will be extremely different.』 The question is: 『The ultimate Dao is empty and pervasive, so it is respected without being ennobled. Customs are invariably stagnant, so they are despised without being demoted. Those who are base cannot be without burdens, and those who are honored are naturally self-sufficient. Since the state of self-sufficiency coincides, and the realm of worldly burdens is also equal, who is good and who is evil? Therefore, both are the transformation of the sage, only confused by what is illuminated. When confusion ends and clarity arises, then the self and others are naturally forgotten. Why bother lingering in the moment of abandoning and imitating? Why be so concerned about the difference between Chinese and barbarian?』
The treatise says: 『The teaching of non-birth is distant, while the transformation of non-death is immediate. Immediate methods can advance the humble and weak, while distant methods can retreat the boastful and strong.』 The question is: 『Non-birth is identical to non-death, and non-death is identical to non-birth. Since the names are opposite but the reality is the same, how can there be a distinction between distant and immediate? If there are differences in traces, and therefore superiority and inferiority are suspended, then it is appropriate to suppress the strong with the immediate and guide the weak with the distant. Therefore, Confucius said: 『Qiu (one of Confucius' disciples) retreats, so I advance him; You (another disciple) is aggressive, so I make him retreat.』 Is this not the method of imparting teachings?』
The treatise says: 『Buddhism is literary and broad, while Daoism is simple and refined. The refined is not believed by the coarse, and the broad cannot be mastered by the refined.』 The question is:
夫博聞強識必緣照遠廣。敦修善行必因理入微。照明則理無不精。理精則明無不盡。然則精博同功相為利用。博猶精也。豈粗人所能信。精猶博也。豈弘通所獨闕。
論云。佛言華而引。道言實而析。析則明者獨進引則昧者競前。疑曰。夫華不隔理則為達鑒。所陶實未屆虛故。為鉆賞。所業陶有序者為資。昧耶為待明耶。若其資昧則明不獨進。若必待明則昧不獲前。若明昧俱得何須抑引妙。況難章所宜更辯。
論云。佛經繁而顯。道經簡而幽。幽則妙門難見。顯則正路易遵。遵正則歸涂不迷。見妙則百慮鹹得。疑曰。簡則易從云何難見。繁則難理豈得易遵。遵正則歸涂不迷。可以階道之極。雖非幽簡自然玄造。何假難明之術。代茲易曉之路哉。
論云。若殘忍剛愎則師佛為長。慈柔虛受則服道為至。疑曰。夫邪見枉道法所不存。慈悲喜捨是所漸錄。喜則能受。舍亦必虛。虛受之義窅然復會。未知殘愎之人更依何法。若謂所受者異。則翻成刻船。何相符之有乎。
論云。佛是破惡之方。道是興善之術。又以中夏之性。不可效西戎之法。疑曰。興善之談美矣。勿效之言侮矣。意所未安。請問。中夏之性與西戎之人。為夏性純善戎人根惡。如令根惡則于理可破。使其純善則于義可興。故知有惡可破
【現代漢語翻譯】 現代漢語譯本 博聞強識必定是因為觀察深遠而廣泛。敦厚地修習善行必定是因為對道理的理解深入細微。如果照明透徹，那麼道理就沒有不精通的；如果道理精通，那麼光明就沒有不完備的。這樣看來，精通和博學具有相同的作用，互相利用。博學就像精通一樣，哪裡是粗疏之人所能相信的？精通就像博學一樣，哪裡是弘揚通達之人所獨缺少的？
論中說：佛的言論華美而引導，道的言論實在而剖析。剖析則聰明的人獨自前進，引導則愚昧的人爭先恐後。疑問：如果華美不違背道理，那就是通達的鑑識；實在還沒有達到虛無的境界，所以是鉆研賞玩的對象。所從事的陶冶有序，可以作為憑藉。是憑藉愚昧，還是等待光明？如果憑藉愚昧，那麼光明就不能獨自前進；如果必須等待光明，那麼愚昧就不能爭先恐後。如果光明和愚昧都能得到，為什麼需要抑制引導的妙用？況且困難的章節更應該辨析。
論中說：佛經繁複而顯明，道經簡略而幽深。幽深則妙門難以見到，顯明則正路容易遵循。遵循正路則迴歸的道路不會迷失，見到妙門則各種思慮都能得到。疑問：簡略就容易遵循，為什麼說難以見到？繁複就難以理清，怎麼能容易遵循？遵循正路則迴歸的道路不會迷失，可以達到道的極致。即使不是幽深簡略，自然也能玄妙地創造，何必藉助難以明白的法術，來代替容易理解的道路呢？
論中說：如果殘忍剛愎，那麼以佛為師是最好的；如果慈悲柔和，虛心接受，那麼信服道是最合適的。疑問：邪見歪曲正道，佛法所不容。慈悲喜捨是佛法所逐漸記錄的。喜就能接受，舍也必定是虛心的。虛心接受的意義隱約地再次相會。不知道殘忍剛愎的人更依據什麼法？如果說所接受的法不同，那就反而成了刻舟求劍，哪裡有相符的地方呢？
論中說：佛是破除邪惡的方法，道是興起善良的法術。又說，以中原的習性，不可以傚法西戎的法則。疑問：興起善良的言論是美好的，不要傚法的言論是侮辱的。心中感到不安，請問，中原的習性和西戎的人，是中原的習性純善，西戎的人根性邪惡嗎？如果根性邪惡，那麼在道理上可以破除；如果習性純善，那麼在道義上可以興起。所以知道有邪惡可以破除
【English Translation】 English version Extensive learning and strong memory must be due to far-reaching and broad observation. Earnest cultivation of good deeds must be due to a thorough and subtle understanding of principles. If illumination is thorough, then there is no principle that is not understood; if principles are understood, then there is no light that is not complete. Thus, thoroughness and extensiveness have the same function and benefit each other. Extensiveness is like thoroughness; how can it be believed by the crude? Thoroughness is like extensiveness; how can it be uniquely lacking in those who are broad and understanding?
The treatise says: 'The Buddha's words are flowery and guiding, while the Dao's words are substantial and analytical. Analysis allows the wise to advance alone, while guidance causes the ignorant to rush forward.' Question: If flowery language does not contradict principle, then it is a discerning insight; if substance has not yet reached the realm of emptiness, then it is an object of study and appreciation. What is engaged in an orderly manner can be relied upon. Is it relying on ignorance, or waiting for enlightenment? If relying on ignorance, then enlightenment cannot advance alone; if it must wait for enlightenment, then ignorance cannot rush forward. If both enlightenment and ignorance can be attained, why suppress the wonderful function of guidance? Moreover, difficult chapters should be further clarified.
The treatise says: 'The Buddhist scriptures are complex and clear, while the Daoist scriptures are simple and profound. Profundity makes the gate of wonder difficult to see, while clarity makes the right path easy to follow. Following the right path, one will not be lost on the way home; seeing the gate of wonder, all thoughts can be attained.' Question: If simplicity is easy to follow, why is it said to be difficult to see? If complexity is difficult to understand, how can it be easy to follow? Following the right path, one will not be lost on the way home, and can reach the ultimate of the Dao. Even if it is not profound and simple, it can naturally create mysteriously. Why use difficult-to-understand methods to replace the easy-to-understand path?
The treatise says: 'If one is cruel and stubborn, then taking the Buddha as a teacher is best; if one is compassionate and gentle, and humbly accepts, then submitting to the Dao is most appropriate.' Question: Heretical views and distorted paths are not tolerated by the Dharma. Compassion, joy, and equanimity are gradually recorded by the Dharma. Joy can accept, and equanimity must also be humble. The meaning of humble acceptance vaguely meets again. I do not know what Dharma the cruel and stubborn rely on. If it is said that the Dharma they accept is different, then it becomes like carving a boat to find a sword; where is there any correspondence?
The treatise says: 'The Buddha is the method of breaking evil, and the Dao is the art of promoting good.' It also says, 'With the nature of the Central Plains (Zhongxia, ancient name for China), one cannot imitate the laws of the Western Rong (ancient tribes in western China).' Question: The talk of promoting good is beautiful, but the words of not imitating are insulting. I feel uneasy. May I ask, is the nature of the Central Plains and the people of the Western Rong, is the nature of the Central Plains purely good, and the nature of the Western Rong evil? If the nature is evil, then it can be broken in principle; if the nature is purely good, then it can be promoted in righteousness. Therefore, it is known that there is evil that can be broken.
。未離於善有善可興。未免於惡。然則善惡參流深淺互別。故羅云慈惠非假東光。桀跖兇虐豈鐘西氣。何獨高華之風鄙戎之法耶。若以此善異乎。彼善彼惡。殊乎此惡則善惡本乖。寧得同致。
論云。蹲夷之儀婁羅之辯。猶蟲歡鳥聒何足述效。疑曰。夫禮以申敬樂以感。和雖敬由禮申。而禮非敬也。和同樂感樂非和也。故上安民順則玉帛停筐風淳。俗泰則鐘鼓輟響。又鐘帛之運不與二儀並位。蓋以拯頓權時不得已而行耳。然則道義所存無系形容。茍造其反不嫌殊同。今狐蹲狗踞。孰曰非敬。敬以申心。孰曰非禮。禮敬玄符如徒舍含識之類。人標其所貴。貴不在言。言存貴理。是以麟鳳懷仁見重靈篇。猩猩能語受蚩禮章。未知之所論義將何取。若執言損理則非知者所據。若仗理忘言則彼以破相明宗。故李叟之常非名欲所及。維摩靜默非巧辯所追。檢其言也。彼我俱遣。尋其旨也。老釋無際。俱遣則濡沫可遣。無際則不負高貴。何乃遠望。波若名非智慧。便相挫蹙比類蟲鳥。研復逾日未愜鄙懷。且方俗殊韻。豈專胡夏近唯中邦。齊魯不同權輿俶落。亦古今代述以其無妨指錄。故傳授世習彼若非也。則此未為是。如其是也則彼不獨非。既未能相是則均于相非。想茲漢音流入彼國。復受蟲歡之尤。鳥聒之誚婁羅之辯亦可
知矣。一以此明莛楹可齊。兩吝兼除不其通乎。夫義奧淵微非所宜參。誠欲審方玄匠聊申一往耳傾心遙。佇遲聞后栽。
駁顧道士夷夏論
治城惠通
余端夏有隙亡事忽景。披顧生之論照如發曚。見辯異同之原。明是非之趣。辭豐義顯文華情奧。每研讀忘倦慰。若萱草真所謂洪筆君子有懷之作也然則察其旨歸疑笑良多。譬猶盲子採珠懷赤菽而反以為獲寶。聾賓聽樂聞驢鳴。而悅用為知音。斯蓋吾子夷夏之談。以為得理其乖甚焉。見論引道經益有昧。如昔老氏著述文。只五千。其餘淆雜並淫謬之說也。而別稱道經。從何而出。既非老氏所創。寧為真典。庶更三思儻祛其惑。論云。孔老非佛誰則當之。道則佛也。佛則道也。以斯言之。殆迷厥津。故經云。摩訶迦葉彼稱老子。光凈童子彼名仲尼。將知老氏非佛其亦明矣。實猶吾子見理未弘故。有所固執。然則老氏仲尼佛之所遣。且宣德示物禍福。而後佛教流焉。然夫大道難遵小成易習。自往古而致嘆非來今之所慨矣。老氏著文五千。而穿鑿者眾。或述妖妄以回人心。或傳淫虐以振物性。故為善者寡。染惡者多矣。仆謂搢紳之飾。罄折之恭。殞葬之禮。斯蓋大道廢之時也。仁義所以生孝敬所以出矣。智欲方起情偽日滋。聖人因禁之以禮教。制之以法度。故
【現代漢語翻譯】 現代漢語譯本： 明白了。一是說明即使是細小的莛草和高大的楹柱也可以看作是齊等的。二是如果能消除吝嗇之心，豈不是就能通達一切了嗎？義理深奧微妙，不是我應該參與討論的。我真心想向精通玄理的大師請教，姑且略述一二，傾心遙望，等待著您的指教。
駁斥顧道士的夷夏論
治城惠通
我一直對華夏和夷狄的界限有所疑惑，近日拜讀了顧先生的論述，如同撥開雲霧見青天，明白了區分異同的根源，也明白了辨別是非的趣味。文章辭藻豐富，義理顯明，文采華麗，情感深奧。每次研讀都忘記疲倦，如同見到萱草一樣感到欣慰，這真是大手筆君子的抒懷之作啊！然而，考察其主旨，疑慮和嘲笑的地方很多。譬如盲人採珠，卻懷抱著赤豆，反而以為自己得到了寶貝；聾子聽音樂，卻聽到驢叫，還高興地以為自己懂得了音律。這大概就是先生您談論夷夏問題，自以為得理，其實謬誤非常嚴重的地方。看到您的論述引用道經，更加覺得您有所迷惑。從前老子著述，文章只有五千字，其餘的都是淆亂雜糅的淫邪謬誤之說。而您卻另外稱之為道經，這又是從何而來呢？既然不是老子所創作，又怎麼能算是真正的經典呢？希望您能再三思考，或許可以消除心中的迷惑。您的論述說：『孔子、老子不是佛，誰又是佛呢？道就是佛，佛就是道。』這樣說來，恐怕是迷失了方向。所以佛經上說：『摩訶迦葉（Mahākāśyapa，佛教人物）就是他們所稱的老子，光凈童子就是他們所稱的仲尼。』由此可知，老子不是佛，這是很明顯的。實在是因為先生您對義理的理解不夠弘大，所以才會有所固執。然而，老子、仲尼都是佛所派遣來的，先宣揚德行，昭示事物禍福的道理，然後佛教才得以流傳。大道難以遵循，小成就容易學習，自古以來人們就為此感嘆，這並不是今天才有的感慨。老子著述五千字，而穿鑿附會的人很多，有人敘述妖妄之說來迷惑人心，有人傳播淫邪之術來振動物性，所以為善的人少，沾染惡習的人多啊！我認為士大夫的裝飾，卑躬屈膝的禮節，隆重的喪葬儀式，這些都是大道廢棄的時候才出現的。仁義因此產生，孝敬因此出現。智慧將要萌發，虛情假意日益滋長，聖人因此用禮教來禁止，用法度來約束，所以
【English Translation】 English version: Understood. Firstly, it clarifies that even a small reed and a large pillar can be considered equal. Secondly, if one can eliminate stinginess, wouldn't that lead to universal understanding? The profound and subtle meanings of righteousness are not something I should participate in discussing. I sincerely wish to learn from a master proficient in profound principles, so I will briefly state my views, looking forward with anticipation to your guidance.
Refuting Taoist Gu's Discourse on the Distinction Between the 'Yi' and 'Xia' (Barbarians and Chinese)
Hui Tong of Zhicheng
I have always been perplexed by the boundaries between the 'Xia' (Chinese) and the 'Yi' (barbarians). Recently, I read Master Gu's discourse, which was like seeing the clear sky after the clouds have parted. I understood the origin of distinguishing differences and similarities, and I also understood the interest in discerning right from wrong. The writing is rich in rhetoric, the meaning is clear, the style is elegant, and the emotions are profound. Each time I study it, I forget my weariness, and I feel comforted as if seeing daylilies. This is truly a work of a gentleman with a grand pen! However, examining its main points, there are many places for doubt and ridicule. It is like a blind man picking pearls but holding red beans, mistakenly thinking he has obtained a treasure; a deaf guest listening to music but hearing a donkey braying, happily thinking he understands the music. This is probably where your discussion of the 'Yi' and 'Xia' is greatly mistaken, thinking you have grasped the truth. Seeing that your discourse quotes Taoist scriptures, I feel even more that you are confused. In the past, Laozi's writings only consisted of five thousand characters; the rest are confused and mixed with lewd and erroneous sayings. Yet you separately call it the Taoist scripture, where does this come from? Since it was not created by Laozi, how can it be considered a true classic? I hope you can think again and again, perhaps you can dispel the confusion in your heart. Your discourse says: 'If Confucius and Laozi are not Buddhas, then who is? The Tao is the Buddha, and the Buddha is the Tao.' Saying this, I am afraid you have lost your way. Therefore, the Buddhist scriptures say: 'Mahākāśyapa (Mahākāśyapa, a Buddhist figure) is what they call Laozi, and Guangjing Tongzi is what they call Zhongni (Confucius).' From this, it can be known that Laozi is not the Buddha, which is very clear. It is really because your understanding of righteousness is not broad enough, so you are stubborn. However, Laozi and Zhongni were both sent by the Buddha, first proclaiming virtue and showing the principles of good and bad fortune, and then Buddhism was able to spread. The Great Way is difficult to follow, and small achievements are easy to learn. People have sighed about this since ancient times, and this is not a lament only for today. Laozi wrote five thousand characters, but there are many who make forced interpretations. Some narrate monstrous sayings to confuse people's hearts, and some spread lewd arts to stimulate the nature of things, so there are few who do good and many who are stained with evil! I think the decorations of the gentry, the humble and respectful etiquette, and the grand funeral ceremonies are all things that appeared when the Great Way was abandoned. Benevolence and righteousness therefore arise, and filial piety therefore appears. Wisdom is about to sprout, and hypocrisy is growing day by day, so the sages use rituals to prohibit and laws to restrain, so
禮者忠信之薄亂之首也。既失無為而尚有為寧足加哉。夫剪髮之容狐蹲之敬。外沈之俗。仆謂華色之不足吝。貨財之不可守。亦已信矣。老氏謂五色所以令人目盲。多藏秘之後失。故乃剪髮玄服損財去世讓之至也。是以太伯無德。孔父加焉。斯其類矣。夫胡跪始自天竺而四方從之。天竺天地之中。佛教所出者也。斯乃大法之整肅至教之齊嚴。吾子比之狐蹲厥理奚微。故夫兇鬼助惡強魔毀正。子之謂矣。譬猶持瓢欲減江海。側掌以蔽日月。不能損江海之泉。掩日月之明也。至夫太古之初物性猶純。無假禮教而能緝。不施刑罰而自治。死則葬之中野。不封不樹喪制無期。哀至便哭。斯乃上古之純風。良足效焉。子欲非之其義何取。又道佛二教喻之舟車。夫有識聞之莫不莞爾而笑。仆謂天道不言聖人無心。是以道由人弘非道弘人。然則聖人神鑒靡所不通。智照寧有不周而云指其專一不能兼濟。譬猶靈暉朝覯稱物納照。時風夕灑程形賦音。故形殊則音異。物異則照殊。日不為異物而殊照。風不為殊形而異音。將知其日一也。其風一也。稟之者不同耳。吾子以為舟車之喻義將焉允。然夫大教無私。至德不偏。化物共旨導人俱致。在戎狄以均響。處胡漢而同音。聖人寧復分地殊教隔㝢異風。豈有夷耶。寧有夏耶。昔公明儀為牛彈清
角之操伏食如故。非牛不聞不合其耳也。轉為蚊虻孤犢之聲。於是奮耳掉尾蹀躞而聽之。今吾子所聞者。蓋蚊虻之音也。夷夏之別。斯旨何存。又云。下棄妻孥上廢宗祀。嗜慾之物皆以禮申孝敬之典。獨以法屈。夫道俗有晦明之殊。內外有語默之別。至於宗廟享祀禘祫皇考。然則孝敬之至世莫加焉。若乃煙香夕臺韻法晨宮。禮拜懺悔祈請無輟。上逮歷劫親屬。下至一切蒼生。若斯孝慈之弘大。非愚瞽之測也。夫國資民為本。君恃民而立國之以寧乃民之力。推如來談似為空設。又云。刻船桑門守株道士。空爭大小互相彈射。披撫華論深釋文滯。尋文求義於何允歸。夫外道淫奔彌齡積紀。沉晦不遷淪惑寧反。游涉墟鄉泛越[土*厘]落。公因聖術私行淫亂。得道如之何斯可恥。昔齊人好獵家貧。大鹿窮年馳騁不獲一獸。於是退而歸耕。今吾子有知歸耕得算。又云。大道既隱小成互起。辯訥相傾孰與正之。夫正道難毀邪理易退。譬若輕羽在高遇風則飛。細石在谷逢流則轉。唯泰山不為飄風所動。磐石不為疾流所回。是以梅李見霜而落葉。松柏歲寒之不凋信矣。夫淫妖之術觸正便挫。子為大道誰為小成想。更論之然後取辯。若夫顏回見東野畢之馭測其將敗。子貢觀邾魯之風審其必亡。子何無知。若斯之甚。故標愚智之別。撰賢
【現代漢語翻譯】 現代漢語譯本： 牛角被用來控制牛，但牛的飲食習慣依舊如常。這不是因為牛聽不見，而是因為這聲音與它所熟悉的牛的聲音不符。如果把角發出的聲音轉變成蚊子或失去母親的小牛的聲音，牛就會豎起耳朵，搖著尾巴，小步走動並傾聽。現在您所聽到的，大概就是蚊子的聲音吧。區分夷族和華夏，這種說法還有什麼意義呢？ 又有人說，拋棄妻子兒女，廢棄宗廟祭祀，把對物質慾望的追求都用禮儀來表達，把孝敬長輩的典範都用法令來約束。道家和俗家有顯明和隱晦的區別，出家人和在家人有言語和沉默的區別。至於宗廟的祭祀，以及對先祖的祭拜，這是孝敬的極致，世上沒有比這更重要的了。如果說每天早晚焚香，誦經，禮拜懺悔，祈求不斷，上至歷代的親屬，下至一切眾生，這種孝慈的弘大，不是愚昧無知的人所能理解的。 國家以人民為根本，君王依靠人民才能立國，國家的安定是人民的力量。如果把如來說法看作是空洞的設定，那就錯了。還有人說，（那些人）就像在船上刻舟求劍的和尚，像守株待兔的道士，空自爭論大小，互相攻擊。仔細研究華美的言論，深刻地解釋文字的滯澀之處，尋著文字來尋求意義，最終會歸向何處呢？ 那些外道之人，淫亂放蕩，年復一年，沉溺於黑暗之中，不思悔改，在廢墟和鄉村遊蕩，越過田野和村落，表面上藉著聖人的法術，私下裡做著茍且之事。如果得道之人也像這樣，那將是多麼可恥啊！過去齊國有一個喜歡打獵的人，家裡很窮，常年奔波卻獵不到一隻野獸，於是就回家種田。現在您如果知道回頭種田，那才是明智之舉。 又有人說，大道隱沒之後，小的成就互相興起，善辯和不善辯的人互相傾軋，誰能匡正他們呢？正道難以摧毀，邪理容易退卻。就像輕羽在高處，遇到風就會飛揚；細小的石頭在山谷里，遇到流水就會滾動。只有泰山不會被狂風所動搖，磐石不會被急流所沖走。所以梅樹和李樹遇到霜就會落葉，松樹和柏樹在寒冷的冬天也不會凋謝，這是真實可信的。淫邪的法術一遇到正道就會受挫。您認為什麼是大道，什麼是小成就呢？應該進一步討論，然後再進行辯論。顏回看到東野畢駕車，就預料到他將要失敗；子貢觀察邾國和魯國的風俗，就斷定他們必定滅亡。您為什麼如此無知，到了這種地步？所以要標明愚蠢和智慧的區別，撰寫賢能之士的事蹟。
【English Translation】 English version: The horn is used to control the ox, but the ox's eating habits remain the same. This is not because the ox cannot hear, but because the sound does not match the ox's familiar sounds. If the sound from the horn is transformed into the sound of a mosquito or a calf that has lost its mother, the ox will prick up its ears, wag its tail, and move its feet to listen. What you are hearing now is probably the sound of a mosquito. What meaning is there in distinguishing between the Yi (barbarians) and the Xia (Chinese)? Someone also said, 'Abandoning one's wife and children, abandoning ancestral sacrifices, expressing the pursuit of material desires with rituals, and restricting the model of filial piety with laws.' The Taoist and the secular have distinctions between the manifest and the hidden, and the monastic and the lay have distinctions between speech and silence. As for the sacrifices to the ancestral temples and the worship of ancestors, this is the ultimate in filial piety, and nothing in the world is more important than this. If one burns incense morning and evening, chants scriptures, performs rituals of repentance, and prays without ceasing, reaching up to one's ancestors and down to all living beings, the greatness of such filial piety and compassion cannot be understood by the ignorant. The state is based on the people, and the ruler relies on the people to establish the country. The stability of the country is the power of the people. It is wrong to regard the Buddha's teachings as empty settings. Someone also said that (those people) are like the monk carving a boat to find his sword, and the Taoist waiting for a rabbit to run into a tree stump, arguing about size in vain and attacking each other. Carefully studying the ornate words and deeply explaining the stagnation of the text, where will one ultimately turn to by seeking meaning through the text? Those heretics, indulging in licentiousness year after year, sinking into darkness without repentance, wandering in ruins and villages, crossing fields and settlements, ostensibly using the magic of the saints, but secretly engaging in shameful deeds. If those who have attained the Tao are like this, how shameful it would be! In the past, there was a man in Qi who loved hunting but was poor. He ran around all year but could not hunt a single beast, so he returned home to farm. Now, if you know to return to farming, that is wisdom. Someone also said, 'After the Great Tao is hidden, small achievements arise mutually. Those who are eloquent and those who are not eloquent oppress each other. Who can correct them?' The right path is difficult to destroy, and the wrong principles are easy to retreat. Just as a light feather is high up and will fly when it encounters the wind, and a small stone is in a valley and will roll when it encounters the flowing water. Only Mount Tai will not be moved by the strong wind, and the bedrock will not be turned back by the rapid current. Therefore, plum trees and plum trees lose their leaves when they encounter frost, and pine trees and cypress trees do not wither in the cold winter. This is true and credible. The licentious and demonic arts will be frustrated when they encounter the right path. What do you think is the Great Tao, and what are the small achievements? We should discuss it further and then debate it. Yan Hui saw Dongye Bi driving a carriage and predicted that he would fail; Zigong observed the customs of Zhu and Lu and determined that they would surely perish. Why are you so ignorant, to this extent? Therefore, we must mark the difference between foolishness and wisdom, and write about the deeds of the virtuous.
鄙之殊。聊舉一隅示子望能三反。又云。泥洹仙化各是一術。佛號正真。道稱正一。一歸無死真會無生。無生之教賒。無死之教切。斯蓋吾子聰辯能言鄙夫蔑以加之。然則泥洹滅度之說著乎正典。仙化入道之唱理將安附。老子云。生生之厚必之死地。又云。天地所以長且久者。以其不自生也。夫忘生者生存。存生者必死。死道將屆故謂之切。其殊切乎。諺曰。指南為北自謂不惑。指西為東自謂不蒙。子以必死為將生。其何反如之。故潛君斷糧以修仙術。仆聞老氏有五味之誡。而無絕谷之訓矣。是以蟬蛾不食君子誰重。蛙蟒穴藏聖人何貴。且自古聖賢莫不歸終。吾子獨云不死。何其濫乎。故舜有蒼梧之墳。禹有會稽之陵。周公有改葬之篇。仲尼有兩楹之夢。曾參有啟足之辭。顏回有不幸之嘆。子不聞乎。豈謬也哉。昔者有人未見麒麟。問嘗見者曰。麟何類乎。答云。麟如麟也。問者曰。若嘗見麟則不問也。而云麟如麟何耶。答云。麟麇身牛尾鹿蹄馬背。問者乃曉然而悟。今吾子見欲麟耶將不見告。又云。道經簡而幽。幽則妙門難見。仆謂老教指乎五千。過斯以外非復真籍。而道文重顯愈深疑怪。多是虛托妍辭空稱麗句。譬周人懷鼠以貿璞。鄭子觀之而且退斯之謂矣。尋此而言將何克允。又云。殘忍剛愎則師佛為長。慈柔
【現代漢語翻譯】 現代漢語譯本：我的見解與您的見解不同。我姑且舉一個例子，希望您能由此及彼，反覆思考。您又說，Nirvana（泥洹，涅槃）和仙化是不同的法術。佛被稱為正真，道被稱為正一。最終都歸於無死，真正領會到無生。無生的教義比較深遠，無死的教義比較貼近現實。這大概是因為您聰明善辯，我這個粗人無法與您相比。然而，Nirvana（泥洹）滅度的說法是否符合佛經的經典？仙化入道的說法又有什麼依據？老子說：『過於追求生存，必然走向死亡。』又說：『天地之所以長久，是因為它們不為自己而生。』忘記生存的人才能生存，執著于生存的人必然死亡。死亡之道即將到來，所以說它貼近現實，這難道有什麼不同嗎？俗話說：『指著南方說是北方，還自以為沒有迷惑；指著西方說是東方，還自以為沒有被矇蔽。』您把必死看作將生，又怎麼能反駁呢？所以潛君斷絕糧食來修煉仙術。我聽說老子有五味之戒，卻沒有絕食的教誨。因此，蟬和蛾不吃東西，君子又看重什麼呢？青蛙和蟒蛇藏在洞穴里，聖人又看重什麼呢？況且自古以來的聖賢沒有不歸於死亡的。唯獨您說不死，這不是很荒謬嗎？所以舜有蒼梧的墳墓，禹有會稽的陵墓，周公有改葬的篇章，仲尼有兩楹的夢，曾參有啟足的遺言，顏回有不幸的嘆息。您難道沒有聽說過嗎？這難道是謬誤嗎？從前有個人沒有見過麒麟（Qilin，中國神話中的一種動物），問見過的人說：『麒麟像什麼？』回答說：『麒麟像麒麟。』問的人說：『如果我見過麒麟，就不會問了。說麒麟像麒麟是什麼意思呢？』回答說：『麒麟是麇的身子，牛的尾巴，鹿的蹄子，馬的背。』問的人這才恍然大悟。現在您是想見麒麟呢，還是不想告訴我？您又說，道經簡略而深奧，深奧則妙門難以見到。我認為老子的教義只在五千字，超過這個範圍就不是真正的經典了。而道家的文章重複顯現，越發讓人懷疑怪異，大多是虛假的託辭，空洞的華麗辭藻。就像周人懷著老鼠去交換寶玉，鄭國人看到了就退回了，說的就是這種情況。這樣看來，怎麼能讓人信服呢？您又說，殘忍剛愎的人適合學習佛法，慈悲柔和的人適合學習道法。 柔和則師道為長。斯言大謬不然。夫佛以慈悲為主。故有割肉貿鴿之談。老以清靜為宗。故有不嗜殺生之論。何得云殘忍剛愎宜師佛也。又云。佛道設教本為王者。王者若能師佛。則國安民樂。師道則災起禍生。斯言尤為鄙謬。何以言之。夫佛道二教本為生死大事。豈為帝王治國設教乎。若以治國為本。則周孔之教足矣。何假遠求二教也。且佛之設教。使人舍家出俗。捐親委愛。背君舍國。此乃大逆之法。若使王者師之。則率土之民皆當剃髮染衣。毀家為寺。則國必亡矣。何安之有。老之設教。使人絕仁棄義。滅禮捐學。逃名背世。遠跡深山。此乃無君之法。若使王者師之。則率土之民皆當放杖逃竄。委國捐邑。則國必亡矣。何樂之有。故知二教俱非治國之本也。又云。佛道二教皆是虛誕。無益於人。斯言大不然。夫佛以因緣果報。善惡升沉。使人為善去惡。斷欲滅情。老以清靜無為。長生不死。使人修身保性。割愛屏欲。雖其旨趣不同。至於勸人為善。斷欲滅情。其揆一也。何得云無益於人乎。且佛之設教。使人捨生取義。臨難不茍。老之設教。使人恬淡無欲。凝神絕慮。雖其所尚不同。至於輕生重義。絕慮忘情。其致一也。何得云虛誕乎。故知二教俱有益於人也。又云。佛道二教皆是無驗。不足可信。斯言大不然。夫佛以神通感應。震動人天。老以變化飛昇。超凡入聖。使人希慕向風。改惡從善。雖其所證不同。至於動人信向。改惡從善。其歸一也。何得云不足信乎。且佛之設教。使人舍邪歸正。離苦得樂。老之設教。使人反樸還淳。離垢出塵。雖其所趣不同。至於舍邪歸正。離垢出塵。其功一也。何得云無驗乎。故知二教俱有可信也。
【English Translation】 English version: My views differ from yours. Let me offer a single example, hoping that you can extrapolate and reflect upon it repeatedly. Furthermore, you say that Nirvana (泥洹, the extinction of suffering) and becoming a Xian (仙, immortal) are different practices. Buddha is called 'Perfectly True,' and Dao is called 'Perfectly One.' Ultimately, both return to non-death, truly understanding non-birth. The teachings of non-birth are profound, while the teachings of non-death are more immediate. This is probably because you are clever and eloquent, and I, a simple man, cannot compare to you. However, does the concept of Nirvana (泥洹) as extinction align with the Buddhist scriptures? And what is the basis for the claim of becoming a Xian (仙) through entering the Dao? Laozi (老子) said: 'Excessive pursuit of life inevitably leads to death.' He also said: 'The reason why heaven and earth are long-lasting is that they do not live for themselves.' Those who forget about living will survive, while those who cling to living will surely die. The path of death is imminent, hence it is said to be immediate. Is there really a difference? As the saying goes: 'Pointing south and calling it north, yet claiming not to be confused; pointing west and calling it east, yet claiming not to be deceived.' You regard inevitable death as future life, so how can you refute this? Therefore, Qian Jun (潛君) cut off food to cultivate immortality. I have heard that Laozi (老子) has precepts about the five flavors, but no teachings about abstaining from grains. Therefore, if cicadas and moths do not eat, what do gentlemen value? If frogs and snakes hide in caves, what do sages value? Moreover, all sages and worthies of the past have returned to death. Only you claim immortality, which is absurd. Therefore, Shun (舜) has the tomb of Cangwu (蒼梧), Yu (禹) has the mausoleum of Kuaiji (會稽), the Duke of Zhou (周公) has the chapter on reburial, Confucius (仲尼) has the dream of two pillars, Zeng Shen (曾參) has the words about lifting his feet, and Yan Hui (顏回) has the lament of misfortune. Have you not heard of these? Are these all falsehoods? Once upon a time, someone who had never seen a Qilin (麒麟, a mythical Chinese creature) asked someone who had seen one: 'What does a Qilin look like?' The answer was: 'A Qilin looks like a Qilin.' The questioner said: 'If I had seen a Qilin, I wouldn't be asking. What does it mean to say a Qilin looks like a Qilin?' The answer was: 'A Qilin has the body of a deer, the tail of an ox, the hooves of a deer, and the back of a horse.' The questioner then suddenly understood. Now, do you want to see a Qilin or not tell me? You also say that the Daoist scriptures are simple and profound, and because they are profound, the gate to the mysteries is difficult to see. I believe that Laozi's teachings are only in the five thousand words, and anything beyond that is not a true scripture. And the Daoist texts are repeatedly revealed, making them even more suspicious and strange, mostly false pretenses and empty, flowery language. It's like the people of Zhou (周) trying to trade a rat for a precious jade, and the people of Zheng (鄭) saw it and returned it. That's what I'm talking about. Looking at it this way, how can it be convincing? You also say that cruel and stubborn people are suited to learn Buddhism, while compassionate and gentle people are suited to learn Daoism. English version: This statement is greatly mistaken. Buddhism is based on compassion, hence the story of cutting flesh to trade for a dove. Daoism is based on purity and tranquility, hence the discourse on not indulging in killing. How can you say that cruel and stubborn people are suited to learn Buddhism? You also say that the teachings of Buddhism and Daoism were originally established for rulers. If rulers can learn Buddhism, then the country will be peaceful and the people will be happy. If they learn Daoism, then disasters will arise and misfortunes will occur. This statement is even more absurd. Why do I say this? The teachings of Buddhism and Daoism are fundamentally about the great matter of life and death, not about establishing teachings for emperors to govern the country. If the purpose is to govern the country, then the teachings of Zhou (周) and Confucius (孔) are sufficient. Why seek the two teachings from afar? Moreover, the teachings of Buddhism cause people to abandon their homes and leave the secular world, forsaking their relatives and abandoning love, turning their backs on the ruler and abandoning the country. This is a great act of rebellion. If rulers were to learn this, then all the people in the land would have to shave their heads and dye their clothes, destroying their homes to build temples, and the country would surely perish. How could there be peace? The teachings of Daoism cause people to abandon benevolence and righteousness, eliminate ritual and abandon learning, escape fame and turn their backs on the world, and hide in the deep mountains. This is a lawless way. If rulers were to learn this, then all the people in the land would have to flee with their staffs, abandoning their country and giving up their cities, and the country would surely perish. How could there be happiness? Therefore, it is known that both teachings are not the foundation for governing the country. You also say that the teachings of Buddhism and Daoism are all false and useless to people. This statement is greatly mistaken. Buddhism uses cause and effect, karmic retribution, and the ascent and descent of good and evil to make people do good and avoid evil, cut off desires and extinguish emotions. Daoism uses purity and tranquility, non-action, and longevity and immortality to make people cultivate themselves and preserve their nature, cut off love and eliminate desires. Although their purposes are different, they both encourage people to do good and cut off desires and extinguish emotions. Their principles are the same. How can you say that they are useless to people? Moreover, the teachings of Buddhism cause people to sacrifice their lives for righteousness and not compromise in the face of difficulty. The teachings of Daoism cause people to be content and desireless, concentrate their minds and eliminate thoughts. Although their values are different, they both value righteousness over life and eliminate thoughts and forget emotions. Their goals are the same. How can you say that they are false? Therefore, it is known that both teachings are beneficial to people. You also say that the teachings of Buddhism and Daoism are all unverified and not credible. This statement is greatly mistaken. Buddhism uses supernatural powers and responses to shake people and the heavens. Daoism uses transformations and ascensions to transcend the ordinary and enter the sacred, making people admire and follow them, change their evil ways and follow goodness. Although their proofs are different, they both move people to believe and follow, change their evil ways and follow goodness. Their goals are the same. How can you say that they are not credible? Moreover, the teachings of Buddhism cause people to abandon evil and return to righteousness, leave suffering and find happiness. The teachings of Daoism cause people to return to simplicity and purity, leave defilement and emerge from the dust. Although their interests are different, they both abandon evil and return to righteousness, leave defilement and emerge from the dust. Their merits are the same. How can you say that they are unverified? Therefore, it is known that both teachings are credible.
虛受則服道為易矣。故老子云。強梁者不得其死。吾將以為學父。故人所以敷行誡籍顯著文教。將為愚瞽之故。非為賢哲之施矣。違之者必兇順之者必吉。夫強梁剛愎之人下愚之類也。大教慈愍方便為之將非虛學耶。慈柔虛受仆謂宜空談。今學道反之。陳黃書以為真典。佩紫箓以為妙術。士女無分閨門混亂。或服食以祈年長。或淫狡以為瘳疾。慈柔之論於焉何托。又道跡密而微利用在己。故老子云。吾所以有大患者。為吾有身。及吾無身吾有何患。老氏以身為大患。吾子以軀為長保。何其乖之多也。夫後身而身先。外身而身存。惟云在己未知此談。以何為辯。又云。婁羅之辯各出彼俗。自相領解猶蟲喧。鳥聒何足述效。仆謂餌辛者不知辛之為辛。而無羨于甜香。悅臭者不覺臭之為臭。而不耽椒蘭。猶吾子淪好淫偽。寧有想于大法。夫聖教妙通至道淵博。既不得謂之為有。亦不得謂之為無。無彼我之義並異同之說矣。夫言猶射也。若筈之離弦非悔恨所及。子將慎言乎。而云蟲喧鳥聒義則何依。近者孫子猖狂顯行無道。妖淫喪禮殘逆廢義。賢士同志。而愚夫輟偽迴心。奸疇盈室惡侶填門。墟邑有痛切之悲。路陌有罹苦之怨。夫天道禍盈鬼神福謙。然後自招淪喪。
戎華論折顧道士夷夏論
廣陵釋僧敏
【現代漢語翻譯】 現代漢語譯本： 虛心接受教誨，那麼修道就容易了。所以老子說：『逞強好勝的人不得好死。』我將把這句話作為學習的準則。所以人們廣泛推行記載著訓誡的典籍，彰顯文治教化，是爲了愚昧無知的人，而不是爲了賢明有智慧的人施行的。違背它的人必定遭遇兇險，順從它的人必定獲得吉祥。那些逞強好勝、剛愎自用的人，都是下等愚蠢之輩。偉大的佛教教義慈悲憐憫，以方便法門引導他們，難道是虛假的學問嗎？慈悲柔和，虛心接受教誨，我認為應該避免空談。現在學道的人卻反其道而行之，把黃色的道書當作真正的經典，佩戴紫色的符箓當作精妙的法術。士人和女子不分內外，閨房門戶混亂不堪。有人服用丹藥來祈求長壽，有人用淫邪狡詐的手段來治療疾病。慈悲柔和的理論在哪裡可以寄託呢？而且修道的軌跡隱秘而微妙，利益在於自身。所以老子說：『我之所以有大的憂患，是因為我有身體。等到我沒有了身體，我還有什麼憂患呢？』老子認為身體是大的憂患，您卻把軀體當作長久保全的東西，這相差得多麼遠啊！把身後的名聲看得比自身重要，拋開自身反而能保全自身，您說一切都在自身，不知道您說的這些話是什麼意思，用什麼來辯解呢？又說：『各種辯論都出自他們各自的風俗，各自領會理解，就像蟲子的喧鬧，鳥的聒噪，哪裡值得效仿呢？』我認為吃辣的人不知道辣的滋味，所以不會羨慕甜香。喜歡臭味的人不覺得臭是臭的，所以不會貪戀花椒和蘭花。就像您沉溺於淫邪虛偽，哪裡會想到偉大的佛法呢？聖人的教誨精妙通達，至高的道理深遠廣博，既不能說它是有，也不能說它是無，沒有彼此的區分，也沒有異同的說法。言語就像射箭，箭一旦離開弓弦，後悔也來不及了。您將謹慎說話嗎？而您說蟲子的喧鬧，鳥的聒噪，道理又在哪裡呢？最近孫子猖狂，公然施行無道的行為，妖邪淫亂，喪失禮儀，殘暴悖逆，廢棄道義。賢士有共同的志向，而愚蠢的人也停止了虛偽，回頭向善。奸邪之徒充滿屋室，邪惡的同伴擠滿門戶，村莊有痛切的悲傷，道路上有遭受苦難的怨恨。天道是盈滿招致災禍，鬼神保佑謙虛的人，然後自己招致淪喪。 《戎華論折顧道士夷夏論》 廣陵釋僧敏
【English Translation】 English version: To receive instruction with an open mind makes the path to enlightenment easier. Therefore, Lao Tzu said, 'The strong and violent do not die a natural death. I shall take this as a principle for learning.' Thus, people widely promote scriptures containing precepts and highlight the civilizing influence of education, for the sake of the ignorant and unenlightened, not for the wise and virtuous to implement. Those who violate it will surely encounter misfortune, while those who comply with it will surely obtain good fortune. Those who are strong and violent, stubborn and opinionated, are among the lowest of the foolish. The great Buddhist teachings are compassionate and merciful, guiding them with expedient means. Are these false teachings? Compassion, gentleness, and receptivity—I believe we should avoid empty talk. Now, those who study the Dao do the opposite, treating yellow Daoist books as true classics and wearing purple talismans as wondrous arts. Scholars and women do not distinguish between inner and outer, and their chambers are in utter chaos. Some take elixirs to pray for longevity, while others use lewd and cunning means to cure illnesses. Where can the theory of compassion and gentleness be found? Moreover, the traces of cultivation are secret and subtle, and the benefit lies within oneself. Therefore, Lao Tzu said, 'The reason I have great suffering is because I have a body. When I have no body, what suffering do I have?' Lao Tzu considered the body a great affliction, but you regard the body as something to be preserved for a long time. How different is that! To value one's reputation after death more than one's own life, and to preserve oneself by abandoning oneself—you say everything is within oneself, but I do not know what you mean by these words, or how you can defend them. You also say, 'Various arguments come from their respective customs, and they understand each other, like the noise of insects and the chatter of birds. Where is there anything worth emulating?' I believe that those who eat spicy food do not know the taste of spiciness, so they do not envy sweetness and fragrance. Those who enjoy foul smells do not perceive the foulness, so they do not crave pepper and orchids. Just as you are immersed in lewdness and falsehood, how can you think of the great Dharma? The teachings of the sages are wonderfully comprehensive, and the supreme truth is profound and vast. It cannot be said to be existent, nor can it be said to be non-existent. There is no distinction between self and other, nor is there any talk of difference or sameness. Words are like arrows. Once the arrow leaves the bowstring, regret is of no use. Will you be careful with your words? And where is the meaning in your saying about the noise of insects and the chatter of birds? Recently, Sun Zi has been rampant, openly practicing immoral behavior, engaging in wicked lewdness, abandoning rituals, and being cruel and rebellious, abandoning righteousness. Virtuous scholars share the same aspirations, and foolish people have stopped their hypocrisy and turned to good. Treacherous people fill the rooms, and evil companions crowd the gates. Villages have deep sorrow, and roads have grievances of suffering. The way of Heaven is that fullness invites disaster, and the gods bless the humble. Then one brings about one's own downfall. 《Ronghua Lun Refuting Daoist Gu's Treatise on the Distinction Between Chinese and Barbarians》 By Shi Sengmin of Guangling
昔維摩者內乘高路功亮事外。龍隱人間志揚淵海。神灑十方理正天下。故乃跡臨西土協同幽唱若語其靈變也。則能令乾坤倒覆捉延任意。若語其真照也。則忘慮而幽凝言絕者也。如此之人可謂居士。未見君稱居士之意也。君今七慢之岳未摧。五欲之谷未填。慧陽之日未曜。無明之云未晴。永冥之風未息。夜遊之迷未旋。君既解猶常品而山號居士乎。貧道遙餐器量。知君未堪斯據。然此雖大法之淺號。而亦未易可當矣。省君夷夏論意。亦具照來心。貧道踐學大壇希囑茲。況而此所論者。才無玩文之麗。識無鑒幽之效。照無寸光澤無露潤。萬涂斯闕有何義哉。而復內秉茫思獲心闇計。輕弄筆墨仰卜聖旨。或混道佛合同。或論深淺為異。或說神邦優劣。或毀清正虛實。夫苦李繁子而枝折欒大。謬唱而受梟。此皆是上世之成制后賢之殷鑑矣今將示君道佛之名義異也。夫佛者。是正靈之別號。道者。是百路之都名。老子者是一方之哲。佛據萬神之宗。道則以仙為貴。佛用漏盡為妍。仙道有千歲之壽。漏盡有無窮之靈。無窮之靈故妙絕杳然。千歲之壽故乘龍御云。御云乘龍者。生死之道也。杳然之靈者。常樂永凈也。若斯者故能琁璣並應。跡臨王城冥疏峣闕。總委重軒故。放彼萬國誓越三空。龍飛華館整駕道場。於是初則唱于鹿苑
。次則集於天宮。中則播於靈鷲。后則扇于熙連。故乃巨光遐照白日覆暉。華軒四蓋梵駕天垂。九天齊歌群仙悟機。敢預有緣莫不云會歸焉。惟有周皇邊霸道心未興。是以如來使普賢威行西路。三賢並導東都。故經云。大士迦葉者老子其人也。故以詭教五千翼匠周世。化緣既盡迴歸天竺。故有背關西引之邈。華人因之作化胡經也。致令寡見之眾詠其華焉。君未詳幽旨輒唱老佛一乎。人聞大聖現儒林之宗。便使莊孔周老。斯皆是佛。若然者君亦可即老子耶。便當五道群品無非是佛。斯則是何言歟。真謂夸父逐日必渴死者也。君言夷夏論者。東有驪濟之丑。西有羌戎之流。北有亂頭被髮。南有剪髮文身。姬孔施禮于中。故有夷夏之別。戎華者東則盡于虛境。西則窮於幽鄉。北則逾于溟表。南則極乎空閻。如來扇化中土故。有戎華之異也。君責以中夏之性。效西戎之法者。子出自井坎之淵。未見江湖之望矣。如經曰。佛據天地之中而清導十方。故知天竺之土是中國也。周孔有雅正之制。如來有超俗之憲。雅正制故有異於四夷。超俗憲故不同於周孔。制及四夷故八方推德。憲加周孔故老子還西。老子還西故生其群戎。四夷推德故逾增其迷。夫正禮叵易真法莫移。正禮叵易故太伯則于吳越而整服。真法莫移故佛教則東流而無改。
【現代漢語翻譯】 現代漢語譯本： 其次，佛法聚集於天宮；再次，傳播於靈鷲山（Grdhakuta，又譯鷲峰山，是釋迦牟尼佛說法之地）；最後，弘揚于熙連國（古代西域國家）。因此，佛陀的巨大光明普照四方，如同白日覆蓋光輝。華麗的車乘，四重寶蓋，梵天的車駕，從天而降。九天仙樂齊鳴，眾仙領悟玄機。凡是有緣之人，無不雲集響應，歸向佛法。 只有周朝的皇帝，邊陲的霸主，其行王道之心尚未興起。因此，如來佛祖派遣普賢菩薩以威德之力行走西方道路，三位賢者一同引導東方的都城。所以經書上說：『大士迦葉（Mahakasyapa，釋迦十大弟子之一）就是老子其人。』因此，老子以五千字的『詭教』輔佐周朝。化緣已盡，迴歸天竺（India）。所以有了老子背離函谷關向西而去的傳說。中原之人因此創作了《化胡經》。導致一些見識淺薄的人吟詠其中的浮華辭藻。您沒有詳細瞭解其中的深奧旨意，就輕易地說老子和佛陀是一回事嗎？有人聽說大聖人出現在儒家學派中，就說莊子、孔子、周朝的老子，這些人都是佛。如果這樣說，那麼您也可以說是老子了？那麼就應該說五道眾生，沒有誰不是佛了。這又是什麼話呢？這真是像夸父追逐太陽，必定會渴死一樣啊！ 您說夷夏之論，東方有驪山和濟水一帶的醜陋之人，西方有羌族和戎族的流民，北方有披頭散髮的人，南方有剪短頭髮、身上刺青的人。周公和孔子在中原施行禮儀，所以有了華夷之別。戎和華的界限，東方到虛境為止，西方到幽鄉為止，北方到溟海之外為止，南方到空閻為止。如來佛祖在中土弘揚佛法，所以才有了戎和華的差異啊！ 您責備中原之人學習西戎的法度，您真是出自井底之蛙，沒有見過江湖的廣闊啊！正如經書上所說：『佛陀佔據天地中心，清凈地引導十方。』所以要知道天竺的土地才是中國的中心。周公和孔子有雅正的制度，如來佛祖有超脫世俗的憲章。因為有雅正的制度，所以和四夷不同；因為有超脫世俗的憲章，所以和周公、孔子不同。制度施加於四夷，所以四面八方都推崇其德行；憲章施加於周公、孔子，所以老子才向西迴歸。老子向西迴歸，所以產生了西戎各族；四夷推崇德行，所以更加增加了他們的迷惑。正統的禮儀難以改變，真正的佛法不可轉移。正統的禮儀難以改變，所以太伯在吳越之地也整理衣冠；真正的佛法不可轉移，所以佛教向東流傳而沒有改變。
【English Translation】 English version: Secondly, the Dharma gathers in the heavenly palaces; next, it spreads on Vulture Peak (Grdhakuta, also translated as Eagle Peak Mountain, the place where Shakyamuni Buddha preached); finally, it is propagated in Khotan (an ancient kingdom in the Western Regions). Therefore, the Buddha's great light shines in all directions, like the sun covering the radiance. Splendid carriages, fourfold canopies, Brahma's chariot, descend from the heavens. The music of the nine heavens resounds in unison, and the immortals awaken to the profound opportunity. All those who have affinity gather in response, returning to the Dharma. Only the emperor of the Zhou Dynasty, the hegemon of the frontier, has not yet aroused the heart of kingship. Therefore, the Tathagata Buddha sent Samantabhadra Bodhisattva to travel the western road with majestic virtue, and three sages together guide the eastern capital. Therefore, the scriptures say: 'The great worthy Mahakasyapa is Lao Tzu himself.' Therefore, Lao Tzu used the five thousand words of 'deceptive teachings' to assist the Zhou Dynasty. When the karmic affinity was exhausted, he returned to India (India). Therefore, there is the legend of Lao Tzu leaving Hangu Pass and going west. The people of the Central Plains therefore created the 'Huahu Jing' (Scripture of Converting the Barbarians). This leads some with shallow knowledge to chant its flowery rhetoric. You have not understood the profound meaning in detail, and easily say that Lao Tzu and the Buddha are the same thing? Some people hear that the great sage appeared in the Confucian school, and say that Zhuangzi, Confucius, and Lao Tzu of the Zhou Dynasty are all Buddhas. If this is the case, then can you also say that you are Lao Tzu? Then it should be said that all beings in the five realms are all Buddhas. What kind of talk is this? This is truly like Kuafu chasing the sun, and he will surely die of thirst! You speak of the distinction between the Yi and the Xia (barbarians and Chinese), in the east there are the ugly people of Mount Li and the Ji River area, in the west there are the nomadic people of the Qiang and Rong tribes, in the north there are people with disheveled hair, and in the south there are people with short hair and tattoos. The Duke of Zhou and Confucius implemented rituals in the Central Plains, so there is a distinction between the Chinese and the barbarians. The boundaries of the Rong and the Hua, in the east, extend to the realm of emptiness, in the west, to the secluded countryside, in the north, beyond the dark sea, and in the south, to the empty Yama. The Tathagata Buddha propagates the Dharma in the Central Land, so there is a difference between the Rong and the Hua! You blame the people of the Central Plains for learning the laws of the Western Rong, you are truly like a frog in a well, you have not seen the vastness of the rivers and lakes! As the scriptures say: 'The Buddha occupies the center of heaven and earth, and purely guides the ten directions.' Therefore, know that the land of India is the center of China. The Duke of Zhou and Confucius have elegant and upright systems, and the Tathagata Buddha has a charter that transcends the mundane. Because there is an elegant and upright system, it is different from the four barbarians; because there is a charter that transcends the mundane, it is different from the Duke of Zhou and Confucius. The system is applied to the four barbarians, so all directions admire its virtue; the charter is applied to the Duke of Zhou and Confucius, so Lao Tzu returns to the west. Lao Tzu returns to the west, so the various tribes of the Western Rong are produced; the four barbarians admire virtue, so their confusion is further increased. Orthodox rituals are difficult to change, and the true Dharma cannot be transferred. Orthodox rituals are difficult to change, so Taibo also tidied up his clothes in the land of Wu and Yue; the true Dharma cannot be transferred, so Buddhism flows eastward without change.
緣整服故令裸壤玩裳。法無改故使漢賢落髮。玩裳故使形逼中夏。落髮故使仰齊西風。形逼中夏故使山藏而空慢。遠齊西風故使近見者莫不信也。若謂聖軌無定。應隨方異者。太伯亦可裸步江東。君今亦可未服裳耶。故雖複方類不同聖法莫異。君言義將安取者。謂取正道也。於是道指洞玄為正。佛以空空為宗。老以太虛為奧。佛以即事而淵。老以自然而化。佛以緣合而生。道以符章為妙。佛以講導為精。太虛為奧故有中無無矣。即事而淵故觸物斯奧矣。自然而化故宵堂莫登矣。緣合而生故尊位可升矣。符章為妙故道無靈神矣。講導為精故研尋聖心矣。有中無無故道則非大也。觸物斯奧故聖路遐曠也。宵堂莫登故云云徒勞也。尊位可升故智士亡身也。道無靈神故傾顏何求也。研尋聖心故沙門云興也。爾乃故知道經則少而淺。佛經則廣而深。道經則鮮而穢。佛經則弘而清。道經則濁而漏。佛經則素而貞。道經則近而闇。佛經則遠而明。君染服改素實參高風也。首冠黃巾者。卑鄙之相也。皮革苫頂者。真非華風也。販符賣箓者。天下邪俗也。搏頰扣齒者。倒惑之至也。反縛伏地者。地獄之貌也。符章合氣者。奸狡之窮也。斯則明闇已顯真偽已彰。君可整率匹侶回涉清衢。貧道雅德內顧同奉聖真。豈有惡乎。想必不逆。允于佳
【現代漢語翻譯】 現代漢語譯本： 因為緣整服（一種服裝）的緣故，就讓裸壤（指未開化的地區）的人玩弄衣裳。因為法沒有改變的緣故，就讓漢地的賢士剃髮。玩弄衣裳的緣故，就讓（我們的）形體逼近中原。剃髮的緣故，就讓我們仰慕齊地的西風。（你們）形體逼近中原的緣故，就讓山林隱藏而顯得空虛怠慢。遠遠地仰慕齊地的西風的緣故，就讓近處見到的人沒有不相信的。如果說聖人的準則沒有定規，應該隨著地方不同而改變，那麼太伯也可以裸著身子在江東行走，您現在也可以不穿衣裳嗎？所以即使地方風俗不同，聖人的法則卻沒有差異。您說義將從哪裡取得呢？（我們）說從正道取得。於是道家指洞玄為正，佛家以空空為宗旨，老子以太虛為精奧。佛家以即事而深遠，老子以自然而化育。佛家以因緣和合而生，道家以符箓文章為精妙。佛家以講經說法為精要。太虛為精奧，所以有中有無。即事而深遠，所以接觸事物就深奧。自然而化育，所以在夜晚的殿堂無法登臨。因緣和合而生，所以尊貴的位置可以攀升。符箓文章為精妙，所以道沒有靈驗的神力。講經說法為精要，所以研習探尋聖人的心意。有中有無，所以道就不是偉大的。接觸事物就深奧，所以聖人的道路遙遠空曠。夜晚的殿堂無法登臨，所以紛紛擾擾都是徒勞。尊貴的位置可以攀升，所以有智慧的人會喪身。道沒有靈驗的神力，所以傾慕（道教）又能求得什麼呢？研習探尋聖人的心意，所以沙門（僧人）紛紛興起。因此知道道家的經典少而淺薄，佛家的經典廣博而深邃。道家的經典稀少而污穢，佛家的經典弘大而清凈。道家的經典渾濁而疏漏，佛家的經典純潔而貞正。道家的經典近於淺顯而昏暗，佛家的經典遠於深奧而光明。您拋棄素服而改穿其他服裝，實在沒有領會高尚的風範。頭上戴著黃巾，是卑鄙庸俗的象徵。用皮革或草蓆覆蓋頭頂，實在不是華夏的風俗。販賣符箓，是天下邪惡的風俗。拍打面頰、叩擊牙齒，是迷惑顛倒到了極點。反綁雙手、趴伏在地，是地獄的模樣。符箓與氣相結合，是奸詐狡猾到了盡頭。這些明暗已經顯現，真偽已經彰明。您可以帶領您的同伴回到清凈的大道上來。貧道我注重內在的德行，共同奉行聖人的真理，哪裡會有什麼不好呢？想必您一定不會拒絕，這真是美好的事情啊！
【English Translation】 English version: Because of the 'yuan zheng fu' (a type of clothing), it causes the 'luo rang' (uncivilized regions) to play with garments. Because the Dharma (law) does not change, it causes the Han (Chinese) sages to shave their heads. Playing with garments causes (our) forms to approach the Central Plains. Shaving heads causes us to admire the western winds of Qi (a state). (Your) forms approaching the Central Plains cause the mountains to be hidden and appear empty and neglectful. Far away admiring the western winds of Qi causes those who see it nearby to not disbelieve. If it is said that the sage's standards are not fixed and should change according to the place, then Taibo could also walk naked in Jiangdong, and could you now also not wear clothes? Therefore, even if local customs are different, the sage's laws have no difference. You say, from where will righteousness be taken? (We) say it is taken from the right path. Thus, Daoists point to 'dong xuan' (a Daoist concept) as the right, Buddhists take 'kong kong' (emptiness) as their principle, and Laozi takes 'tai xu' (the Great Void) as the profound. Buddhists use immediacy to reach the profound, and Laozi uses nature to transform. Buddhists use the arising of conditions to be born, and Daoists use talismans and writings as wondrous. Buddhists use preaching and guidance as essential. 'Tai xu' is profound, therefore there is non-being within being. Immediacy reaches the profound, therefore touching things is profound. Nature transforms, therefore the night hall cannot be ascended. The arising of conditions causes birth, therefore the honored position can be ascended. Talismans and writings are wondrous, therefore Dao has no efficacious divine power. Preaching and guidance are essential, therefore studying and seeking the sage's mind. There is non-being within being, therefore Dao is not great. Touching things is profound, therefore the sage's path is distant and vast. The night hall cannot be ascended, therefore the clamor is in vain. The honored position can be ascended, therefore wise people will lose their lives. Dao has no efficacious divine power, therefore what can be sought by admiring (Daoism)? Studying and seeking the sage's mind, therefore 'shamen' (monks) arise in droves. Therefore, it is known that Daoist scriptures are few and shallow, and Buddhist scriptures are broad and deep. Daoist scriptures are scarce and defiled, and Buddhist scriptures are vast and pure. Daoist scriptures are turbid and leaky, and Buddhist scriptures are pure and chaste. Daoist scriptures are near to the superficial and dark, and Buddhist scriptures are far from the profound and bright. You abandon plain clothes and change to other clothes, truly not understanding the noble demeanor. Wearing a yellow turban on the head is a symbol of baseness and vulgarity. Covering the head with leather or straw mats is truly not the custom of China. Selling talismans is an evil custom of the world. Slapping the cheeks and knocking the teeth is the ultimate in delusion and confusion. Tying the hands behind the back and prostrating on the ground is the appearance of hell. Talismans combined with qi (vital energy) is the ultimate in cunning and deceit. These brightness and darkness have already appeared, and truth and falsehood have already been revealed. You can lead your companions back to the pure path. I, the poor Daoist, value inner virtue and together uphold the truth of the sages, how could there be anything bad? Surely you will not refuse, this is truly a wonderful thing!
示耳。
弘明集卷第七 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第八
梁楊都建初寺釋僧祐律師撰玄光法師辯惑論記室劉勰滅惑論僧順法師析三破論
辯惑論(序)
釋玄光
夫大千遐邈萬化無際。塵游夢境染惑聲華。緣想增靄奚識明政。由淳風漓薄。使眾魔紛競矣。若矯詐謀榮必行五逆。威強導蒙必施六極。蟲氣霾滿致患非一念。東吳遭水仙之厄。西夷載鬼卒之名。閩藪留種民之穢。漢葉感思子之歌。忠賢撫嘆民治凌歇。攬地沙草寧數其罪。涓流末學莫知宗本。世教訛辭詭蔽三寶。老鬼民等詠嗟盈路。皆是炎山之煨燼。河洛之渣糝。淪湑險難。余甚悼焉。聊詮往跡庶鏡未然。照迷童于玄鄉。顯妙趣于塵外。休風冥被彼我情判。豈是言聲所能攄寫。
禁經上價是一逆
夫玄籍云舒貫空有之美。聖賢功績何莫由斯。實學者之淵海。生民之日月。所以波侖菩薩慈悲等照。震聲光于冥涂。弭塵賊于險澤。泛靈舟于信風。接浮生於苦水。聞道諸經制雜凡意教跡邪險。是故不傳怪哉。道化空被禁錮。觀今學者不顧嚴科。但得金帛。便與其經。貧者造之至死不睹。貪利無慈逆莫過此。又其方術穢濁不清。乃扣齒為天鼓。嚥唾為醴泉。馬屎為靈薪。老鼠為
【現代漢語翻譯】 現代漢語譯本
示耳。
《弘明集》卷第七 《大正藏》第 52 冊 No. 2102 《弘明集》
《弘明集》卷第八
梁朝楊都建初寺釋僧祐律師撰寫的玄光法師《辯惑論》，記室劉勰的《滅惑論》，僧順法師的《析三破論》。
《辯惑論》(序)
釋玄光
浩瀚的大千世界，萬物的變化沒有窮盡。世間的塵埃如同夢境，被迷惑的聲音和浮華所矇蔽。思緒的牽絆如同霧靄般加重，哪裡能認識到清明的政治呢？由於淳樸的風氣日漸衰敗，使得各種魔紛紛爭鬥。如果用虛假的手段謀求榮耀，必定會犯下五逆之罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。用威勢和強力來引導矇昧之人，必定會施用六極（指天災、人禍等各種極端困境）。污濁之氣瀰漫，導致的禍患不止一種。東吳遭遇了水仙的災難，西戎揹負著鬼卒的名聲。閩地留下了種民的污穢，漢朝的樂府詩感嘆思子的悲歌。忠臣賢士撫摸著大地嘆息，民眾的治理日漸衰敗。即使把地上的沙草都算作罪過，也數不清啊！淺薄的學識不知道根本。世俗的教義用虛假的言辭掩蓋三寶（佛、法、僧）。老鬼和百姓們在路上嘆息，都是因為這是炎山的灰燼，河洛的渣滓。沉淪在艱難險阻之中，我對此深感悲痛。姑且敘述以往的足跡，希望可以作為未來的借鑑。照亮迷途的孩童，使他們走向玄妙的境界，在塵世之外顯現出美妙的趣味。美好的風尚暗中施加影響，彼此的情感得以分辨。這哪裡是言語所能充分表達的呢？
將佛經抬高價格，這是第一種逆罪。 又玄妙的典籍舒展開來，貫穿了空與有的美好。聖賢的功績，哪一樣不是由此而來呢？佛經是學者的淵海，是百姓的日月。因此，波侖菩薩（指佛陀）慈悲平等地照耀一切，在黑暗的道路上發出光明，平息險惡環境中的塵世盜賊。在信心中泛起靈性的舟船，接引在苦海中漂浮的眾生。聽說有些經典制造雜亂，凡夫俗子的意思摻雜其中，教義的痕跡邪惡而危險。因此不傳播，真是奇怪啊。佛道教化被白白地禁錮。觀察現在的學者，不顧嚴厲的條規，只要得到金錢，就將佛經給他。貧窮的人去求經，直到死也看不到。貪圖利益，沒有慈悲心，沒有比這更逆反的了。而且那些方術污穢不清，竟然用叩齒作為天鼓，嚥唾沫作為醴泉，馬糞作為靈薪，老鼠作為祭品。
【English Translation】 English version
Show it.
《Hongming Ji》Volume 7 Tripitaka Volume 52 No. 2102 《Hongming Ji》
《Hongming Ji》Volume 8
Written by Vinaya Master Sengyou of Jianchu Temple in Yangdu, Liang Dynasty; "Debate on Confusion" by Dharma Master Xuanguang; "Eliminating Confusion" by Liu Xie, Secretary; "Analysis of the Three Destructions" by Dharma Master Sengshun.
"Debate on Confusion" (Preface)
Sh釋 Xuanguang
The vast chiliocosm, the transformations of all things are boundless. The dust of the world is like a dream, obscured by deluded sounds and vanity. The entanglements of thoughts intensify like mist, how can one recognize clear governance? Due to the gradual decline of pure customs, various demons compete fiercely. If one seeks glory through deceitful means, one will surely commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the harmony of the Sangha). If one guides the ignorant with power and force, one will surely inflict the six extremes (referring to various extreme hardships such as natural disasters and man-made calamities). The miasma of filth permeates, leading to more than one kind of disaster. Eastern Wu encountered the calamity of the Water Immortal, Western Rong bore the name of Ghost Soldiers. Min marshes retained the filth of the Seed People, the Han Dynasty's Yuefu poems lamented the sorrow of longing for sons. Loyal and virtuous officials stroked the ground and sighed, the governance of the people declined day by day. Even if the sand and grass on the ground were counted as sins, they could not be numbered! Shallow learning does not know the root. Secular teachings use false words to conceal the Three Jewels (Buddha, Dharma, Sangha). Old ghosts and common people sigh on the road, all because these are the ashes of Yanshan, the dregs of Heluo. Sinking into difficult and dangerous situations, I am deeply saddened by this. I will tentatively narrate past traces, hoping it can serve as a reference for the future. Illuminate the lost children, leading them to the profound realm, revealing the wonderful interest beyond the mundane world. The beautiful customs exert influence in secret, and the emotions of each other can be distinguished. How can this be fully expressed by words?
Raising the price of Buddhist scriptures is the first rebellious act. Moreover, the profound scriptures unfold, penetrating the beauty of emptiness and existence. Which of the merits of sages and worthies does not come from this? The Buddhist scriptures are the ocean of scholars, the sun and moon of the people. Therefore, 波侖菩薩 (Bōlún Púsà, referring to the Buddha) compassionately and equally illuminates everything, emitting light on the dark road, pacifying the worldly thieves in dangerous environments. Arouse the spiritual boat in faith, and receive the beings floating in the sea of suffering. I heard that some scriptures are made in a chaotic manner, with the meanings of ordinary people mixed in, and the traces of the teachings are evil and dangerous. Therefore, it is strange that it is not spread. Buddhist teachings are being imprisoned in vain. Observing the scholars of today, regardless of the strict rules, as long as they get money, they will give him the Buddhist scriptures. Poor people seek scriptures, but they cannot see them until they die. Greedy for profit, without compassion, there is nothing more rebellious than this. Moreover, those techniques are filthy and unclear, and they actually use knocking teeth as the heavenly drum, swallowing saliva as the sweet spring, horse dung as the spiritual firewood, and rats as sacrifices.
芝藥。資此求道焉能得乎。昔秦皇漢武不獲輕身。使徐福公孫遠冥云波祈候通仙。影響無陳。夫閑心祛欲則事與道鄰。豈假驟涉之勞。嚥唾嗑齒者乎。
妄稱真道是二逆
夫質懋纁霞者。言神丹之功。開明凈智者。必𦿆花之氣。雖保此為真。而未能無終。況復張陵妄稱天師。既侮慢人鬼。即身受報。漢興平末為蟒蛇所噏。子衡奔尋無處。畏負清議之報譏。乃假設權方。以表靈化之跡。生縻鵠足置石崔頂。謀事辦畢。剋期發之。到建安元年遣使告曰。正月七日天師升玄都。米民山獠蟻集閾外。雲臺治民等稽首再拜言。伏聞聖駕玄都。臣等長辭蔭接尸塵。方亨九幽方夜衡入。久之乃出詭稱曰。吾旋駕辰華。爾各還所治。凈心持行存師念道。衡便密抽游罥鵠。直衝虛空。民獠愚憃僉言登仙。販死利生欺罔天地。
合氣釋罪是其三逆
夫滅情去欲則道心明真。群斯班姓妄造黃書。咒癩無端以伏輕誚(咒曰。天道畢三五成日月明。出窈窈入冥冥。氣入真氣通神氣佈道氣行奸邪。鬼賊皆消亡。視我者盲聽我者聾。感有謀圖我者反糸其殃。我吉而彼兇。至甲子詔為醮錄男女娉合尊卑不別。吳陸修靜復勤行此)。
乃開命門抱真人嬰兒。回戲龍虎。作如此之勢。用消災散禍。其可然乎。其可然乎。漢時
儀君行此為道。魁魅亂俗被斥燉煌。后至孫恩俠蕩滋甚。士女溷漫不異禽獸。夫色塵易染愛結難消。況交氣丹田延命仙穴。肆兵過玉門之禁。變態窮龍虎之勢。生無忠貞之節。死有青庭之苦。誠愿明天撿鏡。斯輩物我端清莫負冥詔。
俠道作亂是其四逆
夫真宗難曉聲華易惑。緣累重淵岳德輕風露。如黃巾等鳶望漢室。反易天明罪悉伏誅。次有子魯複稱鬼道。神祇不佐為野麋所突。末後孫恩複稱紫道。不以民賤之輕。欲圖帝貴之重。作云響于幽竇。發妄想于空玄。水仙惑物枉殺老稚。破國壞民。豈非兇逆。是以宋武皇帝惟之慨然。乃龍飛千里虎步三江。掩撲群妖不勞浹辰。含識懷歡草木春光。
章書伐德是其五逆
夫至化。余塵不可誣蔽。詮謚靈魄務依明德。道無真體妄逐妖空。輒言東行醉酒沒故。如此頑贈寧非陋僻。又遷達七祖文意淺薄。乞免擔沙石長作道鬼。夫聖智窮微有念斯照。何煩祭酒橫費紙墨。若必須辭訴然後判者。始知道君無玄鑒之能。天曹無天明之照。三官疲於謹案。伺吏勞于討捕。聞其奏章本擬急疾。而戊辰之日上必不達。不達太上則生民枉死。嗚呼哀哉。實為五逆。
畏鬼帶符非法之極第一
夫真心履順者妖忤革其氣。是以至聖高賢無情于萬化。故能洞游金
【現代漢語翻譯】 現代漢語譯本： 儀君以這種方式行事，實為背離正道。那些作亂的妖魔鬼怪擾亂社會風俗，在敦煌一帶受到譴責。後來到了孫恩，他的俠義行為變得更加放蕩不羈。男女混雜在一起，行為與禽獸無異。要知道，美色和塵世的誘惑容易沾染，而愛慾的糾纏難以消除。更何況是那些以交合之氣滋養丹田、以延年益壽的仙穴為名義的邪術。他們肆意突破玉門關的禁令，變著花樣窮盡龍虎之術。生前沒有忠貞的節操，死後必有青庭地獄的痛苦。真心希望明察秋毫的人能像照鏡子一樣，看清這些人的真面目，不要辜負上天的旨意。 俠義之道作亂，是其四大罪逆之一。 真正的道難以理解，虛名浮華容易迷惑人心。因為罪孽深重如淵岳，而德行輕薄如風露。就像黃巾軍一樣，他們像鷂鷹一樣覬覦漢朝的天下，最終因反叛天命而被誅滅。後來又有張魯自稱鬼道，但神靈不保佑他，反而被野鹿所衝撞。再後來孫恩又自稱紫道，他不顧百姓的卑微，妄想奪取帝王的尊貴。他在陰暗的洞穴里製造謠言，在空虛的玄談中散佈妄想。用水仙之術迷惑百姓，枉殺老人和孩子，破壞國家，殘害人民，難道不是兇惡叛逆嗎？因此，宋武帝對此深感憤慨，於是他像龍一樣飛騰千里，像虎一樣威步三江，迅速消滅了這些妖魔鬼怪，沒費多少時間。百姓都感到歡欣鼓舞，草木也煥發出春天的光彩。 用章書來貶損死者的德行，是其五大罪逆之一。 至高的教化，即使是細微的塵埃也無法掩蓋。評定謚號，追思逝者的靈魂，務必要依據其生前的德行。而那些所謂的道士，他們的道沒有真正的實體，只是虛妄地追逐妖邪和空虛。他們竟然說某人東行醉酒而死，如此粗俗的贈言，難道不是醜陋鄙陋嗎？又說遷達七祖，但文辭淺薄，乞求免除擔沙石的勞役，永遠做個道鬼。聖人的智慧能夠洞察細微之處，即使是微小的念頭也能照見。何必勞煩祭酒浪費紙墨呢？如果必須通過訴訟才能判決，那就說明道君沒有玄妙的鑑察能力，天曹也沒有明察秋毫的照耀。三官疲於謹慎地審查案情，伺吏也疲於奔波追捕。聽說他們的奏章本應迅速上報，但在戊辰日上奏，一定無法傳達。無法傳達給太上，那麼百姓就會枉死。唉，真是可悲啊！這實在是五大罪逆之一。 畏懼鬼神，佩戴符箓，這是非法到了極點，是第一大罪。 真心順應天道的人，妖邪之氣自然會消散。因此，至聖先賢對萬物沒有私情，所以能夠自由自在地遨遊于金...
【English Translation】 English version: Yi Jun's actions in this manner deviate from the true path. Those mischievous demons and monsters who disrupt social customs were condemned in the Dunhuang area. Later, with Sun En, his chivalrous behavior became even more unrestrained. Men and women mingled together, behaving no differently from beasts. Know that the allure of beauty and worldly desires is easy to be tainted by, while the entanglement of love and lust is difficult to dispel. Moreover, there are those evil practices that nourish the dantian with the qi of intercourse, and use the so-called immortal caves for prolonging life as a pretext. They recklessly break through the restrictions of the Jade Gate Pass, exhaust the arts of dragon and tiger in various ways. Lacking loyalty and integrity in life, they will surely suffer the pain of the Green Court Hell after death. It is sincerely hoped that those with discerning eyes can see through the true faces of these people like looking into a mirror, and not betray the will of Heaven. Chivalrous ways causing chaos is one of the four major sins. The true Dao is difficult to understand, while false fame and vanity easily deceive people. Because sins are as heavy as abysses and mountains, while virtues are as light as wind and dew. Just like the Yellow Turban Army, they coveted the Han Dynasty's empire like hawks, and were eventually executed for rebelling against the mandate of Heaven. Later, Zhang Lu claimed to be the Ghost Dao, but the gods did not protect him, and he was instead attacked by wild deer. Then Sun En claimed to be the Purple Dao, disregarding the insignificance of the common people, and妄想to seize the emperor's dignity. He created rumors in dark caves, and spread妄想in empty玄談. He used the art of water immortals to deceive the people, wrongly killing the old and the young, destroying the country, and harming the people. Is this not a heinous rebellion? Therefore, Emperor Wu of Song felt deeply indignant about this, so he soared like a dragon for thousands of miles, and strode across the three rivers like a tiger, quickly eliminating these demons and monsters without much effort. The people all felt joyful and encouraged, and the plants and trees also radiated the light of spring. Using memorials to denigrate the virtues of the deceased is one of the five major sins. The supreme teachings cannot be obscured even by the finest dust. Evaluating posthumous titles and commemorating the souls of the deceased must be based on their virtues during their lifetime. As for those so-called Daoists, their Dao has no true substance, but vainly pursues demons and emptiness. They even said that someone died drunk on the way east. Is such a vulgar eulogy not ugly and陋僻? They also said that Qian Da reached the seventh ancestor, but the writing was shallow, begging to be exempted from the labor of carrying sand and stones, and to be a Dao ghost forever. The wisdom of the sages can penetrate subtle details, and even the slightest thoughts can be seen. Why bother the libationer to waste paper and ink? If a judgment must be made through litigation, then it shows that the Dao Lord has no mysterious discernment ability, and the Heavenly Court has no clear and discerning illumination. The three officials are tired of carefully reviewing the case, and the serving officials are tired of running around to pursue and capture. It is said that their memorials should have been reported quickly, but if they are presented on the day of Wuchen, they will certainly not be conveyed. If they cannot be conveyed to the Supreme, then the people will die in vain. Alas, how sad! This is indeed one of the five major sins. Fearing ghosts and gods and wearing talismans is illegal to the extreme, and is the first major sin. Those who sincerely follow the Dao will naturally have their demonic qi dispelled. Therefore, the supreme sages and virtuous men have no selfish feelings towards all things, so they can freely roam in the gold...
石。臥宿煙霞。此純誠感通。豈佩帶使然哉。其經辭致𡝻慢鬼弊云。左佩太極章。右佩昆吳鐵。指日則停暉。擬鬼千里血。若受黃書赤章言。即是靈仙硠屐入靖不朝太上。至於使六甲神而跪拜圊廁(如郭景純亦云仙流登清度厄竟不免災)愚癡顛倒豈識儀節。聞其著符。昔時軍標張角黃符子魯戴絳盧悚紫標孫恩孤虛。並矯惑王師終滅人鬼。
制民課輸欺巧之極第二
夫五㪷米教出自天師。後生邪濁復立米民。世人厭畏。是以子明杜恭俱因魔蟒。又塗炭齋者。事起張魯。氐夷難化故制斯法乃驢輾泥中。黃鹵泥面。擿頭懸𢯤。埏埴使熟。此法指在邊陲不施華夏。至義熙初。有王公。其次貪寶憚苦。竊省打拍。吳陸修靜甚知源僻。猶泥揬額懸縻而已。癡僻之極。幸勿言道。
解廚墓門不仁之極第三
夫開闉大施與物通美。左道餘氣乃墓門解廚。矜身奧食。懷吮班之態。昔張子魯漢中解福。大集祭酒及諸鬼卒(鬼卒鬼民鬼吏鬼道。此是子魯輕於氐夷作此名也。又天師系師嗣師及三女師。此是張魯自稱美也。又道男官女官道父道母神君種民。此是合氣之後贈物名也。又米民米姓都功祭酒此是荒時撫化名也。又貧道三洞法師長安僧袆作此名也。又先生道民仙公王𥘯陵縣民王靈期作也。又道士蟻賊制酒米賊此
【現代漢語翻譯】 現代漢語譯本 石。臥宿煙霞，這種純真的誠意感動上天，難道是佩戴飾物所致嗎？那些經文辭藻輕慢，鬼神作祟，說什麼『左佩太極章，右佩昆吾鐵，指著太陽它就停止發光，想殺人千里之外就能血流成河』。如果接受了黃書赤章的說法，那就是靈仙穿著木屐進入道觀，也不朝拜太上老君。至於驅使六甲神而讓他們跪拜在廁所（就像郭景純也說仙人最終也難免災禍），真是愚癡顛倒，哪裡懂得禮儀節度。聽說他們使用符箓，想當年軍閥張角用黃符，子魯戴絳色頭巾，盧悚用紫色旗幟，孫恩用孤虛之術，都是用虛假的手段迷惑軍隊，最終被人和鬼一起消滅。
制民課輸，欺騙巧詐到了極點 第二
那五斗米教出自天師（張道陵），後來的邪惡之徒又設立米民（以米為單位進行管理的民眾）。世人厭惡畏懼。因此子明、杜恭都因為蟒蛇作祟而死。還有塗炭齋這種儀式，起源於張魯。因為氐族和夷族難以教化，所以制定這種方法，就像驢子在泥里碾壓，用黃泥塗在臉上，用棍子敲頭，把泥土做成熟的樣子。這種方法本來只在邊境地區使用，不應該在華夏地區施行。到了義熙初年，有王公，其次是貪圖寶物、害怕吃苦的人，偷偷地簡化儀式。吳陸修靜很清楚這種做法的源頭很不正，但也只是用泥塗額頭、用繩子捆綁而已。真是癡迷偏頗到了極點。希望不要再說什麼『道』了。
解廚墓門，不仁到了極點 第三
開門施捨，把東西分給大家，這是美好的事情。左道邪術的殘餘，竟然是墓門解廚，只顧自己享受美食，懷著像小孩子一樣吮吸的姿態。從前張子魯在漢中設解福，大規模聚集祭酒和各種鬼卒（鬼卒、鬼民、鬼吏、鬼道，這是張子魯輕視氐族和夷族而起的名稱。還有天師、系師、嗣師以及三女師，這是張魯自稱的美名。還有道男、官女、道父、道母、神君種民，這是合氣之後贈送物品的名稱。還有米民、米姓、都功祭酒，這是荒年時安撫百姓的名稱。還有貧道、三洞法師，這是長安僧袆起的名稱。還有先生、道民、仙公，這是王𥘯陵縣民王靈期起的名稱。還有道士、蟻賊、制酒米賊，這些
【English Translation】 English version Stone. Sleeping among the mists and clouds, this pure sincerity moves the heavens. Could it be due to wearing ornaments? The words of those scriptures are disrespectful and filled with demonic influences, saying, 'Wear the Taiji badge on the left, and Kunwu iron on the right. Point at the sun and it will stop shining. Intend to kill, and blood will flow for a thousand miles.' If you accept the words of the yellow and red documents, then you are a spirit immortal entering a Taoist temple in wooden clogs, not even bowing to the Supreme Lord Lao. As for commanding the Six Jia Gods to kneel in the toilet (just as Guo Jingchun also said that immortals ultimately cannot avoid disaster), it is truly foolish and upside down, not understanding etiquette at all. Hearing of their use of talismans, back in the day, warlord Zhang Jiao used yellow talismans, Zi Lu wore a crimson turban, Lu Song used purple banners, and Sun En used the art of emptiness and fullness. All of them used false means to deceive the army, and were ultimately destroyed by both men and spirits.
Controlling the People's Taxes and Deliveries, Utterly Deceptive Second
The Five Pecks of Rice Sect originated from the Celestial Master (Zhang Daoling). Later, evil people established Rice People (people managed based on rice units). The world detests and fears them. Therefore, Zi Ming and Du Gong both died because of python disturbances. And the Mud and Ashes Fasting, its origin lies with Zhang Lu. Because the Di and Yi tribes were difficult to civilize, this method was created, like a donkey trampling in the mud, smearing yellow mud on the face, hitting the head with a stick, making the mud appear ripe. This method was originally only used in border regions and should not be implemented in the Central Plains. In the early years of Yixi, there were princes and dukes, and then those who coveted treasures and feared hardship, who secretly simplified the rituals. Wu Lu Jing clearly knew that the source of this practice was very improper, but he only smeared mud on the forehead and tied it with ropes. It is truly extreme in its foolishness and bias. I hope you will not speak of 'the Dao' anymore.
Releasing the Kitchen and Grave Doors, Utterly Inhumane Third
Opening the gates and giving generously, sharing things with everyone, is a beautiful thing. The remnants of the left-hand path are actually releasing the kitchen at the grave door, only caring about enjoying delicious food themselves, harboring a child-like sucking attitude. In the past, Zhang Zilu established Xie Fu in Hanzhong, gathering a large number of libationers and various ghost soldiers (ghost soldiers, ghost people, ghost officials, ghost ways, these are names that Zhang Zilu used because he looked down on the Di and Yi tribes. Also, Celestial Master, Lineage Master, Successor Master, and Three Female Masters, these are beautiful names that Zhang Lu called himself. Also, Dao Male, Official Female, Dao Father, Dao Mother, Divine Lord Seed People, these are names for gifts given after the union of qi. Also, Rice People, Rice Surname, Du Gong Libationer, these are names for pacifying the people in famine years. Also, Poor Daoist, Three Caves Dharma Master, these are names created by the Chang'an monk Hui. Also, Master, Dao People, Immortal Duke, these were created by Wang 𥘯, a resident of Ling County, and Wang Lingqi. Also, Taoist priests, ant bandits, wine-making rice bandits, these
是世人之所目也。又法師都講侍經者是陸修靜傍佛依世制此名也。又天公地公及稱臣妾太平之道五㪷米道大道紫道鬼神師君此作賊時假威名也。又膠東欒大拜五利將軍。雖有茅土而無臣節。漢武之末不復稱之也)。
酣進過常遂致醟逸。醜聲遐布遠達岷方。劉璋教曰。夫靈仙養命。猶節松霞而厚身。嗜味奚能尚道。子魯聞之憤恥。意深罰其掃路。世傳道士後會舉標。以防斯難。兼制廚命酒限三升。漢末已來謂為制酒。至王靈期削除釁目。先生道民並其賑錫。雖有五利之貴。更為妖物之名。
度厄苦生虛妄之極第四
夫質危秋蒂命薄春冰。業風吹蕩蓬回化境。所以景公任於緣命。孫子記為行屍。迷徒湫學不識大方。至有疾病衰禍妄甚。妖祟之原淵鬼鸜以為災。渡危厄于遐川。𤐐釣星于懸瘤。雪丹章于華山。乃蹙鬚眉貌謑詬。冥鬼云。三官使者已送先歸逝者。故然空喪辭貨。斯實祭酒頑巾糈之利。蠶食百姓公私並損。致使火宅驚于至聖。歸歌動於人思矣。
夢中作罪頑癡之極第五
夫天屬化始。乃識照為原。棄捨身命草木非數。然大地丘山莫非我故塵。滄川㵿漫皆是我淚血。以此而觀誰非親友。或夢見先亡。輒云變怪。夫人鬼雖別生滅固同。恩愛之情時復影響。群邪無狀不識逆順。召食鬼
【現代漢語翻譯】 現代漢語譯本：這是世俗之人所看到的情況。另外，法師都講和侍經者，是陸修靜模彷彿教和世俗制度而設立的名稱。還有天公地公以及稱臣妾、太平之道、五斗米道、大道、紫道、鬼神師君，這些都是作賊時假借的威名。還有膠東欒大被拜為五利將軍，雖然有封地，卻沒有臣子的節操，漢武帝末年就不再稱呼他了。
沉溺於飲酒超過常度，最終導致醉酒放縱。醜惡的名聲廣泛傳播，遠及岷江地區。劉璋教導說：『靈仙養生，如同節制松樹的樹脂來滋養身體。嗜好美味怎麼能崇尚道呢？』子魯聽了感到憤恨羞恥，深深責罰他掃路。世間相傳道士後來集會舉起標誌，用來防備這種災難。同時制定廚房命令，限制酒量為三升。漢朝末年以來，這被稱為『制酒』。到了王靈期，刪除了這些不好的名目。先生道民一起賑濟百姓。即使有五利將軍的尊貴，也變成了妖物的名聲。
度過苦難，產生虛妄到了極點 第四
人的身體像秋天的果實一樣脆弱，生命像春天的薄冰一樣短暫。業力的風吹動，像蓬草一樣在變化的境界中飄蕩。所以景公聽任於命運，孫子記載為行屍走肉。迷惑的徒弟們淺薄地學習，不認識大道。以至於生病衰敗，禍患妄為到了極點。妖邪作祟的根源，淵鬼鸜被認為是災禍。在遙遠的河流中渡過危難，在懸掛的腫瘤上垂釣星辰，在華山上書寫丹書。於是皺著眉頭，面貌醜陋。冥界的鬼說：『三官使者已經送先去世的人回去了。』所以白白地喪失財物。這實在是祭酒頑巾用來獲取祭祀供品的利益。蠶食百姓，公私都受到損害。導致火宅的景象驚動了至聖，歸鄉的歌聲觸動了人們的思緒。
夢中作罪，頑固愚癡到了極點 第五
天道是化生的開始，以認識和覺照為根本。拋棄身命，如同草木一樣不值得一提。然而大地丘山沒有不是我過去的塵土，滄茫的河流都是我的淚水和鮮血。以此來看，誰不是親友呢？或者夢見先去世的人，就說成了變異怪事。人鬼雖然有別，但生滅的規律是相同的。恩愛之情，時常會有影響。各種邪惡之徒沒有節制，不認識順逆，召來鬼魂食用。
【English Translation】 English version: This is what the people of the world see. Furthermore, the titles 'Master Lecturer' and 'Scripture Attendant' were established by Lu Xiujing, imitating Buddhist and secular systems. Also, 'Heavenly Duke,' 'Earthly Duke,' and terms like 'subjects,' 'The Way of Great Peace,' 'The Way of Five Pecks of Rice,' 'The Great Way,' 'The Purple Way,' and 'Spirit and Divine Master' were all false pretenses used by thieves to create a fearsome reputation. Additionally, Luan Da of Jiaodong was appointed as 'General of Five Benefits.' Although he had a fiefdom, he lacked the integrity of a subject. By the end of Emperor Wu of Han's reign, he was no longer addressed by that title.
Indulging in excessive drinking led to drunkenness and licentiousness. Scandalous rumors spread far and wide, reaching the Min River region. Liu Zhang taught, 'Nourishing life as a spiritual immortal is like conserving pine resin to strengthen the body. How can one who indulges in flavors still revere the Dao?' Zi Lu, upon hearing this, felt indignant and ashamed, severely punishing him by making him sweep the road. It is said that later Daoists would hold gatherings and raise banners to guard against such calamities. They also established kitchen orders, limiting wine consumption to three sheng (升, a unit of volume). Since the end of the Han Dynasty, this has been referred to as 'wine control.' By the time of Wang Lingqi, these negative labels were removed. The master and the Daoist people together provided relief to the populace. Even with the honor of being the 'General of Five Benefits,' he became known as a demonic entity.
Enduring Hardship and Generating Extreme Delusion Fourth
Human existence is as fragile as an autumn fruit, and life is as fleeting as thin spring ice. The winds of karma blow, causing us to drift like tumbleweeds in the realm of transformation. Therefore, Lord Jing entrusted himself to fate, and Sun Tzu described such people as walking corpses. Deluded disciples study superficially, failing to recognize the Great Way. As a result, they become extremely superstitious about illness, decline, and misfortune. They attribute calamities to the origins of demonic influences, considering the Yuan Gui Qu (淵鬼鸜, Deep Ghost Bird) as the source of disaster. They attempt to cross dangerous straits in distant rivers, fish for stars on hanging tumors, and write red petitions on Mount Hua. Consequently, they furrow their brows and display ugly countenances. The ghosts of the underworld say, 'The emissaries of the Three Offices have already sent the deceased back home.' Thus, they vainly lose wealth and goods. This is truly the benefit that libationers and stubborn fools derive from sacrificial offerings. They devour the people, causing harm to both public and private resources, leading the burning house to alarm even the most holy, and the songs of return to stir the thoughts of the people.
Committing Sins in Dreams, Extreme Stubbornness and Ignorance Fifth
The Dao of Heaven is the beginning of transformation, with recognition and awareness as its foundation. Abandoning life and body is like discarding grass and trees, not worth mentioning. Yet, the great earth and mountains are all my past dust, and the vast rivers are all my tears and blood. From this perspective, who is not a relative or friend? Or, upon dreaming of deceased ancestors, they immediately claim it is a monstrous anomaly. Although humans and ghosts are distinct, the principle of birth and death is the same. Affection and love often have an influence. Various unrestrained evil beings do not recognize the natural order, summoning ghosts to consume.
吏兵奏章斷之。割截幽靈單心誰照。幸愿未來勿尚迷言。使天堂無輟食之思。冰河靜災念之聲。
輕作寒暑兇佞之極第六
夫淵默心口者。萬行之真德。而塵界眾生率無慈愛。虓兇邪佞符章競作。懸門帖戶以誑愚俗。高賢有識未之安也。造黃神越章用持殺鬼。又制赤章用持殺人。趣悅世情不計殃罪。陰謀懷嫉經有舊準。死入鐵鉗大獄。生出鴟鵙瘖啞。精骸惛朽。淪離永劫。誰知斯乎。老鬼民輩道相不然。事之宜質。夫諫刺雖苦。智者甘聞故略致言。幸試三思能拂跡改圖。即與大化同風矣。良其不革。請俟明德。備照聲曲。以曉長夜。豈是今日弱辭所陳哉。
滅惑論
東莞劉記室勰
或造三破論者。義證庸近辭體鄙陋。雖至理定於深識。而流言惑于淺情。委巷陋說誠不足辯。又恐野聽將謂信然。聊擇其可採。略標雅緻。
三破論云。道家之教妙在精思得一。而無死入聖。佛家之化妙在三昧禪通無生可冀。詺死為泥洹。未見學死而不得死者也。
滅惑論曰。二教真偽煥然易辯。夫佛法練神道教練形。形器必終礙於一垣之里。神識無窮再撫六合之外。明者資于無窮教以勝慧。闇者戀其必終誑以飛仙。仙術極于餌藥。慧業始於觀禪。禪練真識故精妙而泥洹可冀。藥駐偽器故精思而
【現代漢語翻譯】 現代漢語譯本： 官員士兵的奏章由他們決斷。被割裂的幽靈，誰來照見他們的真心？希望未來不要再崇尚迷惑之言，使天堂沒有斷絕食物的憂慮，冰河消停災難哀嚎的聲音。
第六部分：輕率地製造寒暑等極端兇惡的事情
那些深沉寡言的人，他們的心口如一，是萬種德行的真正體現。然而塵世間的眾生大多沒有慈愛之心，兇狠邪惡的符咒文章競相出現。他們把符咒貼在門上，以此來欺騙愚昧無知的人。有見識的賢士對此感到不安。他們製造黃神越章用來誅殺鬼怪，又製作赤章用來殺人。只求取悅世俗的情感，不考慮這樣做帶來的災禍罪孽。暗地裡策劃陰謀，心懷嫉妒，經典里對此早有定論：死後會進入鐵鉗大地獄，活著出來也會變成醜陋瘖啞的貓頭鷹。他們的精神和骸骨都會昏聵朽爛，永遠沉淪受苦。有誰知道這些呢？那些老鬼百姓之輩，他們的道理和真相併不一樣，事情的真相應該被質詢。忠言逆耳利於行，智者樂於聽取，所以我才略微陳述這些。希望你們能嘗試認真思考，能夠拂去過去的錯誤，改變現在的做法，這樣就能與大道同風了。如果你們不肯改變，那就請等待有明德之人，全面地考察你們的言行，以此來曉喻漫漫長夜。這難道是今天我用微弱的言辭所能陳述清楚的嗎？
《滅惑論》
東莞劉記室勰
有人撰寫了《三破論》，其中的義理論證平庸淺近，文辭格調鄙俗簡陋。即使至理真諦在於深刻的認識，但流言蜚語卻迷惑于淺薄的情感。街頭巷尾的陋俗之說本來不值得辯駁，但又擔心那些不明真相的人會信以為真。所以姑且選擇其中可以採納的部分，略微標明高雅的旨趣。
《三破論》說：道家的教義，精妙之處在於通過精思達到專一，從而達到不死成聖的境界。佛家的教化，精妙之處在於通過三昧禪定通達無生，從而可以期望達到涅槃。把死亡稱作泥洹（涅槃），但沒有見過學習死亡卻不能死去的人。
《滅惑論》說：道教和佛教的真偽，顯明易辨。佛法修煉精神，道教鍛鍊形體。形體器物必然有終結，受限於一堵墻之內；神識無窮無盡，可以再次撫慰六合之外。明智的人注重無窮，所以用殊勝的智慧來教導；愚昧的人迷戀必將終結的形體，所以用飛昇成仙的說法來欺騙。仙術的極致在於服用丹藥，慧業的開始在於觀想禪定。禪定修煉真實的意識，所以精妙而可以期望達到涅槃；藥物只能暫時駐留虛假的形體，所以只能通過精思來達到。
【English Translation】 English version: Let the officers and soldiers decide on the memorials. The severed spirits, who will illuminate their true hearts? I hope that in the future, do not advocate misleading words, so that heaven has no worries about the cessation of food, and the ice river quiets the sound of disaster and wailing.
Part Six: Rashly Creating Extreme Evils Such as Cold and Heat
Those who are profound and taciturn, their hearts and mouths are consistent, which is the true embodiment of all virtues. However, most sentient beings in the dusty world have no compassion, and fierce and evil incantations and articles emerge in competition. They put spells on the doors to deceive the ignorant. Wise and knowledgeable people feel uneasy about this. They create Huangshen Yuezhang (Yellow God Transcendent Chapters) to kill ghosts, and also make Chizhang (Red Chapters) to kill people. They only seek to please worldly emotions, without considering the disasters and sins brought about by doing so. Secretly plotting conspiracies, harboring jealousy, the classics have long established conclusions about this: after death, they will enter the Iron Clamp Great Hell, and when they come out alive, they will become ugly and dumb owls. Their spirits and bones will be confused and decayed, and they will sink into suffering forever. Who knows these things? Those old ghosts and common people, their principles and the truth are not the same, and the truth of the matter should be questioned. Honest advice is harsh but beneficial, and wise people are happy to listen to it, so I will briefly state these things. I hope you can try to think carefully, be able to brush away past mistakes, and change your current practices, so that you can be in harmony with the Great Dao. If you refuse to change, then please wait for a person with bright virtue to fully examine your words and deeds, so as to enlighten the long night. Is this something that I can clearly state today with my weak words?
'Treatise on Eradicating Delusion'
Liu Xie, Secretary of Dongguan
Someone wrote the 'Three Destructions Treatise', in which the reasoning and evidence are mediocre and shallow, and the writing style is vulgar and crude. Even if the ultimate truth lies in profound understanding, rumors and slanders are confused by shallow emotions. The vulgar sayings of the streets and alleys are originally not worth refuting, but I am worried that those who do not know the truth will believe them to be true. Therefore, I will choose the parts that can be adopted and slightly indicate the elegant purpose.
The 'Three Destructions Treatise' says: The essence of Taoism lies in achieving oneness through focused thought, thereby reaching the realm of immortality and becoming a saint. The essence of Buddhism lies in attaining non-birth through samadhi and meditation, thereby hoping to achieve Nirvana. Calling death 'Nirvana', but I have never seen anyone who studied death but could not die.
The 'Treatise on Eradicating Delusion' says: The truth and falsehood of Taoism and Buddhism are easy to distinguish. Buddhism cultivates the spirit, while Taoism trains the body. Physical forms must have an end, limited to within a wall; the spirit is infinite and can once again soothe the world beyond the six directions. Wise people focus on the infinite, so they teach with supreme wisdom; ignorant people are obsessed with the form that will inevitably end, so they deceive with the claim of ascending to immortality. The ultimate of immortality lies in taking elixirs, and the beginning of wisdom lies in contemplation and meditation. Meditation cultivates true consciousness, so it is subtle and can hope to achieve Nirvana; medicine can only temporarily retain the false form, so it can only be achieved through focused thought.
翻騰無期。若乃棄妙寶藏。遺智養身。據理尋之其偽可知。假使形翻天際神闇鳶飛戾天。寧免為鳥。夫泥洹妙果道惟常住。學死之談豈析理哉。
三破論云。若言太子是教主。主不落髮而使人剃頭。主不棄妻使人斷種。實可笑哉。明知佛教是滅惡之術也。伏聞。君子之德身體髮膚受之父母。不敢毀傷。孝之始也。
滅惑論曰。太子棄妻落髮事顯于經。而反白為黑。不亦罔乎。夫佛家之孝所包蓋遠。理由乎心無繫於發。若愛發棄心何取于孝。昔泰伯虞仲斷髮文身。夫子兩稱至德。中權以俗內之賢。宜修世禮。斷髮讓國聖哲美談。況般若之教業勝中權。菩提之果理妙克讓者哉。理妙克讓故舍發取道。業勝中權故棄跡求心。準以兩賢無缺于孝。鑒以聖境夫何怪乎。
第一破曰。入國而破國者。誑言說為興造無費。苦克百姓使國空民窮。不助國生人減損。見人不蠶而衣不田而食。國滅人絕由此為失。日用損費無纖毫之益。五災之害不復過此。滅惑論曰。大乘圓極窮理盡妙故。明二諦以遣有。辯三空以標無。四等弘其勝心。六度振其苦業。誑言之訕豈傷日月。夫塔寺之興闡揚靈教。功立一時而道被千載。昔禹會諸侯玉帛萬國。至於戰伐存者七君。太始政阜民戶殷盛。赤眉兵亂千里無煙。國滅人絕。寧此之由。
【現代漢語翻譯】 現代漢語譯本：輪迴沒有盡頭。如果拋棄精妙的寶藏，捨棄智慧來養護身體，根據道理來探尋，它的虛假是可以知道的。假如形體翻騰于天際，精神昏暗如鷂鷹高飛到天上，難道就能免於成為鳥類嗎？泥洹（涅槃，佛教最高境界）是精妙的果實，道是永恒不變的。學習死亡的言論，怎麼能分析真理呢？
三破論說：『如果說太子是教主，教主不落髮卻讓人剃頭，教主不拋棄妻子卻讓人斷絕後代，實在可笑啊。』明明知道佛教是滅除罪惡的方法啊。我聽說，君子的德行，身體頭髮面板都是從父母那裡得到的，不敢毀壞損傷，這是孝的開始啊。
滅惑論說：太子拋棄妻子落髮的事情明顯記載在經典中，卻反而顛倒黑白，不是太荒謬了嗎？佛家的孝道所包含的範圍更加深遠，道理在於內心，不拘泥於頭髮。如果愛惜頭髮而捨棄內心，又怎麼能說是孝呢？過去泰伯、虞仲斷髮文身，孔子兩次稱讚他們的至高德行。中權是爲了適應世俗，是內在的賢德，應該修習世俗的禮儀。斷髮讓國是聖賢哲人的美談。更何況般若（智慧）的教義，功業勝過中權，菩提（覺悟）的果實，道理精妙勝過克制謙讓呢？道理精妙勝過克制謙讓，所以捨棄頭髮而求取道。功業勝過中權，所以拋棄外在的形跡而尋求內心。參照泰伯、虞仲兩位賢人，他們的孝道沒有缺失。借鑑聖人的境界，又有什麼可奇怪的呢？
第一種破斥說：進入國家而破壞國家的人，用虛假的言語說成是興建創造，卻勞苦百姓，使國家空虛，人民困窮。不幫助國家生產，反而減少人口。看見人不種桑養蠶卻有衣服穿，不耕田卻有食物吃。國家滅亡，人民斷絕，都是由此造成的損失。每天的耗費，沒有絲毫的益處。五種災害的禍害，沒有比這更嚴重的了。滅惑論說：大乘佛教圓滿至極，窮究真理，達到精妙的境界，所以闡明二諦（真諦和俗諦）來遣除有，辯論三空（人空、法空、空空）來標榜無。四等（慈、悲、喜、舍）弘揚殊勝的心，六度（佈施、持戒、忍辱、精進、禪定、智慧）振奮艱苦的事業。虛假言語的誹謗，怎麼能傷害到日月的光輝呢？塔寺的興建，是爲了闡揚靈妙的教義，功勞建立於一時，而道理卻流傳千年。過去禹會見諸侯，進獻玉帛的國家有萬國，到了戰伐時期，存留下來的只有七個國家。太始年間政治安定，人民戶口殷實興盛，赤眉軍作亂，千里之內沒有炊煙。國家滅亡，人民斷絕，難道是塔寺興建造成的嗎？
【English Translation】 English version: Reincarnation has no end. If one abandons the wonderful treasure and forsakes wisdom to nourish the body, its falsity can be known by reason. Suppose the form soars to the sky and the spirit is as dark as a kite flying high, how can one avoid becoming a bird? Nirvana (the ultimate state in Buddhism) is a wonderful fruit, and the Dao is eternally unchanging. How can the talk of learning death analyze the truth?
The 'Three Refutations' say: 'If the crown prince is the teaching master, why does the master not shave his own head but makes others shave theirs? Why does the master not abandon his wife but makes others cut off their lineage? It is truly laughable.' It is clear that Buddhism is a method for eliminating evil. I have heard that the virtue of a gentleman is that the body, hair, and skin are received from parents, and one dares not damage them. This is the beginning of filial piety.
The 'Eliminating Delusion' treatise says: The crown prince's abandonment of his wife and shaving of his head are clearly recorded in the scriptures, but you reverse black and white. Is this not absurd? The filial piety of Buddhism encompasses a broader scope. The principle lies in the heart and is not bound by hair. If one cherishes hair and abandons the heart, how can one claim filial piety? In the past, Taibo and Yuzhong cut their hair and tattooed their bodies, and Confucius twice praised their supreme virtue. Zhongquan (expediency) is to adapt to the world and is an inner virtue, and one should cultivate worldly etiquette. Cutting hair to yield the country is a beautiful tale of sages and wise men. Moreover, the teachings of Prajna (wisdom) surpass Zhongquan in merit, and the fruit of Bodhi (enlightenment) is more subtle than restraint and humility in principle. Because the principle is more subtle than restraint and humility, one abandons hair to seek the Dao. Because the merit surpasses Zhongquan, one abandons external traces to seek the heart. Judging by the two worthies, Taibo and Yuzhong, their filial piety was not lacking. Learning from the realm of the saints, what is there to be surprised about?
The first refutation says: Those who enter a country and destroy it use false words to claim they are building and creating, but they toil the people, making the country empty and the people poor. They do not help the country produce but reduce the population. They see people wearing clothes without raising silkworms and eating food without farming. The destruction of the country and the extinction of the people are caused by these losses. The daily expenses have no benefit whatsoever. The harm of the five disasters is no greater than this. The 'Eliminating Delusion' treatise says: The Great Vehicle (Mahayana Buddhism) is perfectly complete, exhaustively investigates the truth, and reaches the realm of subtlety. Therefore, it elucidates the two truths (conventional truth and ultimate truth) to eliminate existence and argues for the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness) to proclaim non-existence. The four immeasurables (loving-kindness, compassion, joy, and equanimity) promote the supreme heart, and the six perfections (generosity, morality, patience, diligence, concentration, and wisdom) invigorate arduous undertakings. How can the slander of false words harm the light of the sun and moon? The construction of pagodas and temples is to elucidate the spiritual teachings. The merit is established at one time, but the Dao is transmitted for thousands of years. In the past, Yu met with the feudal lords, and there were ten thousand states offering jade and silk. By the time of war, only seven states remained. During the Taishi era, the government was stable, and the population was prosperous. During the rebellion of the Red Eyebrows, there was no smoke for a thousand miles. Was the destruction of the country and the extinction of the people caused by the construction of pagodas and temples?
亥嬰之時石谷十萬。景武之世積粟紅腐。非秦末多沙門而漢初無佛法也。驗古準今。何損於政。
第二破曰。入家而破家。使父子殊事兄弟異法。遺棄二親孝道頓絕。憂娛各異歌哭不同。骨血生仇服屬永棄。悖化犯順。無昊天之報。五逆不孝不復過此。
滅惑論曰。夫孝理至極道俗同貫。雖內外跡殊而神用一揆。若命綴俗因本修教。于儒禮運棄道果。同弘孝于梵業。是以咨親出家。法華明其義。聽而後學。維摩標其例。豈忘本哉。有由然也。彼皆照悟神理鑒燭人世。過駟駕于格言。逝川傷于上哲。故知瞑息盡養則無濟幽靈。學道拔親則冥苦永滅。審妙感之無差。辯勝果之可必。所以輕重相權去彼取此。若乃服制所施事由追遠。祀雖因心抑亦㳂世。昔三皇至治。堯舜所慕。死則衣之以薪葬之中野。封樹不修。苴斬無紀。豈可謂三皇教民棄于孝乎。爰及五帝服制煥然。未聞堯舜執禮追責三皇。三皇無責何獨疑佛。佛之無服理由拔苦。三皇廢喪事㳂淳樸。淳樸不疑而拔苦見尤。所謂朝三暮四而喜怒交設者也。明知聖人之教觸感圓通。三皇以淳樸無服。五帝以㳂情制喪。釋迦拔苦故棄俗反真。檢跡異路而玄化同歸。
第三破曰。入身而破身人生之體。一有毀傷之疾。二有髡頭之苦。三有不孝之逆。四有絕種
【現代漢語翻譯】 現代漢語譯本：亥嬰（時間名詞，指亥年）之時，石谷的價格高達十萬（錢或糧食單位）。景武（指漢景帝和漢武帝時期）之世，積存的糧食都陳舊腐爛。這並非因為秦朝末年沙門（指佛教出家人）眾多，而漢朝初年沒有佛法。考察古代，衡量現在，（沙門存在）對政治有什麼損害呢？
第二種反駁是：出家會破壞家庭，使父子之間各有不同的事務，兄弟之間遵循不同的法則。遺棄父母，孝道完全斷絕。憂愁和歡樂各不相同，哭泣和歌唱也互不相干。骨肉至親反目成仇，喪服關係永遠拋棄。這是違背倫理，觸犯常理，無法報答昊天（指上天）的恩情。五逆不孝的行為，沒有比這更嚴重的了。
《滅惑論》反駁說：孝道的道理是至高無上的，世俗和出世都貫穿著它。雖然外在的行為不同，但精神作用是一致的。如果說爲了適應世俗的因緣而修習教義，那麼在儒家的《禮運》中也有拋棄道果的行為，同樣是爲了弘揚孝道。因此，稟告父母而出家，《法華經》闡明了其中的意義。聽從父母的允許而後學習佛法，《維摩詰經》樹立了榜樣。難道是忘記根本嗎？這是有原因的。他們都是照見領悟了神妙的真理，明察洞悉了人世間的道理。超過了用駟馬車追趕也追不上的格言，逝去的時間讓有智慧的人感到悲傷。所以說，臨終時盡力供養父母，對幽冥中的靈魂沒有幫助。學習佛道，超拔親人，那麼幽冥中的痛苦才能永遠滅除。確信微妙的感應不會有差錯，確信殊勝的果報是可以得到的。所以要衡量輕重，捨棄前者而選擇後者。至於喪服制度的施行，事情的緣由在於追念先人。祭祀雖然是出於內心，但也遵循世俗的習慣。從前三皇的統治達到了極高的境界，是堯舜所仰慕的。人死後就用柴草包裹，埋葬在荒野之中，不修墳墓，沒有服喪的期限。難道可以說三皇教導百姓拋棄孝道嗎？到了五帝時期，喪服制度才煥然一新。沒有聽說堯舜因為禮制而責備三皇。三皇沒有過錯，為什麼唯獨懷疑佛教呢？佛教沒有喪服的理由是爲了拔除痛苦。三皇廢除喪事是爲了遵循淳樸的風俗。淳樸的風俗不被懷疑，而拔除痛苦卻被責備，這就是所謂的『朝三暮四』而喜怒交加的情況。由此可知聖人的教誨觸及萬物而圓融通達。三皇以淳樸而沒有喪服，五帝以順應人情而制定喪服，釋迦牟尼爲了拔除痛苦而捨棄世俗迴歸真理。考察他們的行為，道路不同，但玄妙的教化最終歸於一致。
第三種反駁是：出家會破壞身體。人生的身體，一是會有毀壞損傷的疾病，二是會有剃髮的痛苦，三是有不孝的罪逆，四是有斷絕後代的危險。
【English Translation】 English version: During the time of Haiying (a time reference, referring to the year of Hai), the price of Shigu (stone grain) was as high as ten thousand (units of currency or grain). During the reigns of Jing and Wu (referring to Emperor Jing and Emperor Wu of the Han Dynasty), the accumulated grain rotted away. This is not because there were many Shamen (Buddhist monks) at the end of the Qin Dynasty and no Buddhism at the beginning of the Han Dynasty. Examining the past and measuring the present, what harm does (the existence of Shamen) do to politics?
The second refutation is: Leaving home destroys the family, causing fathers and sons to have different affairs, and brothers to follow different laws. Abandoning parents, filial piety is completely cut off. Sorrow and joy are different, and weeping and singing are unrelated. Close relatives become enemies, and mourning relationships are abandoned forever. This is violating ethics and offending common sense, and there is no way to repay the grace of Haotian (referring to Heaven). There is no more serious act of unfilial piety than this.
The 'Treatise on Eliminating Delusion' refutes: The principle of filial piety is supreme, and both secular and transcendental realms are permeated by it. Although external behaviors are different, the spiritual function is the same. If it is said that one cultivates teachings to adapt to secular conditions, then in the Confucian 'Li Yun' (Book of Rites) there is also the act of abandoning the fruits of the Tao, also to promote filial piety. Therefore, reporting to parents before leaving home, the 'Lotus Sutra' clarifies its meaning. Listening to parents' permission before learning the Dharma, the 'Vimalakirti Sutra' sets an example. Is it forgetting the root? There is a reason for this. They all illuminate and understand the wonderful truth, and clearly discern the principles of the human world. Surpassing the maxims that cannot be caught up even by a four-horse chariot, the passing time makes the wise feel sad. Therefore, providing for parents to the best of one's ability at the time of death does not help the souls in the underworld. Learning the Buddhist path and liberating relatives, then the suffering in the underworld can be eliminated forever. Be sure that the subtle response will not be wrong, and be sure that the superior reward can be obtained. Therefore, weigh the importance and abandon the former and choose the latter. As for the implementation of the mourning system, the reason for the matter lies in remembering the ancestors. Although sacrifice comes from the heart, it also follows secular customs. In the past, the rule of the Three Sovereigns reached the highest level, which was admired by Yao and Shun. After death, people were wrapped in firewood and buried in the wilderness, without repairing tombs and without a mourning period. Can it be said that the Three Sovereigns taught the people to abandon filial piety? By the time of the Five Emperors, the mourning system was renewed. It has not been heard that Yao and Shun blamed the Three Sovereigns for the rites. The Three Sovereigns were not at fault, so why suspect Buddhism alone? The reason why Buddhism has no mourning clothes is to remove suffering. The Three Sovereigns abolished funerals in order to follow simple customs. Simple customs are not suspected, but removing suffering is blamed, which is the so-called 'three in the morning and four in the evening' situation where joy and anger are intertwined. From this, it can be known that the teachings of the sages touch all things and are perfectly integrated. The Three Sovereigns had no mourning clothes because of simplicity, the Five Emperors formulated mourning clothes to conform to human feelings, and Shakyamuni abandoned the secular and returned to the truth in order to remove suffering. Examining their actions, the paths are different, but the mysterious teachings ultimately converge.
The third refutation is: Leaving home destroys the body. The body of life, one is that there will be diseases of destruction and damage, two is that there will be the pain of shaving the head, three is that there will be the sin of unfilial piety, and four is that there will be the danger of cutting off offspring.
之罪。五有生之體。從識唯學不孝。何故言哉。誡令不跪父母。便競從之。兒先作沙彌。其母后作阿尼。則跪其兒。不禮之教中國絕之。何可得從。
滅惑論曰。夫棲形稟識理定前業。入道居俗事系因果。是以釋迦出世化洽天人。御國統家並證道跡。未聞世界普同出家。良由緣感不一故。名教有二。搢紳沙門所以殊也。但始拔塵域。理由戒定。妻者愛累。發者形飾。愛累傷神形飾乖道。所以澄神滅愛修道棄飾。理出常均教必翻俗。若乃不跪父母道尊故也。父母禮之尊道故也。禮新冠見母其母拜之。嘉其備德故。屈尊禮卑也。介冑之士見君不拜。重其秉武故尊不加也。緇弁輕冠本無神道。介冑兇器非有至德。然事應加恭則以母拜子。勢宜停敬則臣不跪君。禮典世教周孔所制。論其變通不由一軌。況佛道之尊標出三界。神教妙本群致玄宗。以此加人實尊冠冑。冠冑反禮古今不疑。佛道加敬將欲何怪。
三破論云。佛舊經本云。浮屠羅什改為佛徒。知其源惡故也。所以詺為浮屠。胡人兇惡故。老子云。化其始不欲傷其形。故髡其頭名為浮屠。況屠割也。至僧袆后改為佛圖。本舊經云。喪門喪門由死滅之門。云其法無生之教。名曰喪門。至羅什又改為桑門。僧袆又改為沙門。沙門由沙汰之法。不足可稱。
滅惑論曰。漢明之世佛經始過。故漢譯言音字未正。浮音似佛。桑音似沙。聲之誤也。以圖為屠字之誤也。羅什語通華戎。識兼音義。改正三豕固其宜矣。五經世典學不因譯而馬鄭注說音字互改。是以於穆不記謬師資。于周頌允塞安安乖聖德。于堯典至教之深寧在兩字。得意忘言莊周所領。以文害志孟軻所譏。不原大理唯字是求。宋人申束豈復過此。
三破論曰。有此三破之法。不施中國。本正西域。何言之哉。胡人無二剛強無禮。不異禽獸。不信虛無。老子入關故作形像之教化之。又云。胡人粗穬欲斷其惡種故。令男不娶妻女不嫁。夫一國伏法自然滅盡。
滅惑論曰。雙樹晦跡形像代興。固已理積無始而道被無窮者也。按李叟出關。運當週季。世閉賢隱故。往而忘歸。接輿避世猶滅其跡。況適外域孰見其蹤。於是奸猾祭酒造化胡之經。理拙辭鄙。廝隸所傳尋西胡怯弱北狄兇熾。若老子滅惡棄德用形。何愛兇狄而反滅弱胡。遂令玁狁橫行毒流萬世。豺狼當路而狐貍是誅。淪湑為酷覆載無聞。商鞅之法未至此虐。伯陽之道豈其然哉。且未服則設像無施。信順則拏戮可息。既服教矣。方加極刑。一言失道眾偽可見。東野之語其如理何。
三破論云。蓋聞三皇五帝三王之徒。何以學道並感應。而未聞佛教
【現代漢語翻譯】 現代漢語譯本 《滅惑論》說：漢明帝時期佛經才開始傳入中國，所以當時的漢譯本在語音和文字上都不夠準確。『浮』音近似『佛』，『桑』音近似『沙』，這是語音上的錯誤。把『圖』字誤用為『屠』字，這是文字上的錯誤。鳩摩羅什（Kumārajīva，譯經大師）精通漢梵兩種語言，兼具語音和語義方面的知識，改正『三豕涉河』的錯誤當然是應該的。儒家的《五經》和世俗典籍，學者們並沒有因為翻譯的原因而隨意改動馬融、鄭玄的註釋和說法，甚至互相修改語音和文字。因此，對於莊重的樂歌不加記憶，謬誤地傳承師長的說法；周頌中『允塞』被解釋為『安安』，違背了聖人的德行；《堯典》中至深的教誨，難道在於這兩個字的差異嗎？領會了意思就忘記言語，這是莊周所領悟的；拘泥於文字而損害了思想，這是孟子所批評的。不探究深奧的道理，只在文字上尋求，宋朝那些拘泥於文字的人難道比這更過分嗎？
《三破論》說：這種『三破』的方法，不適用于中國，本來只適用於西域。為什麼要這樣說呢？因為胡人沒有仁義，剛強無禮，和禽獸沒什麼區別，不相信虛無縹緲的東西。老子入關，所以才創造了形象化的教義來教化他們。又說，胡人粗野愚昧，想要斷絕他們的惡劣種子，所以讓他們男子不娶妻，女子不嫁人。這樣一來，一個國家屈服於教化，自然就會滅亡。
《滅惑論》說：雙樹示寂（Śāla Trees，佛陀涅槃之地），佛陀的形像開始興盛，這本來就是積累了無數劫的道理，而佛法的影響是無窮無盡的。考察老子出關，正值周朝衰落之際，社會封閉，賢人隱居，所以他一去不回。接輿爲了逃避亂世，還要滅絕自己的軌跡，更何況是前往外國，誰能見到他的蹤影呢？於是奸詐狡猾的祭酒編造了教化胡人的經典，道理拙劣，言辭鄙俗，是那些奴僕下人所傳誦的。考察西胡怯懦軟弱，北狄兇殘強盛。如果老子要滅絕惡行，拋棄德行，使用形象化的教義，為什麼偏愛兇殘的北狄，反而要滅絕弱小的西胡呢？以至於讓玁狁（古代北方民族）橫行霸道，毒害流傳萬世。豺狼當道，卻要誅殺狐貍，這樣的殘酷淪喪，天地都無法容忍。商鞅的嚴刑峻法還沒有到這種殘暴的地步，老子的道難道是這樣的嗎？況且在沒有降服的情況下設定佛像，是沒有任何作用的；只有信服順從，殺戮才可以停止。既然已經接受教化了，反而要施加極刑，一句話就暴露了所有的虛偽。東野先生的話，怎麼能有道理呢？
《三破論》說：聽說三皇五帝、三王那些人，他們是如何學習道，並且獲得感應的呢？卻從來沒有聽說過佛教。
【English Translation】 English version 'The Treatise on Eradicating Delusion' states: Buddhist scriptures only began to be transmitted during the reign of Emperor Ming of the Han Dynasty. Therefore, the Han translations of that time were not accurate in terms of pronunciation and characters. The sound 'fu' was similar to 'Fo' (Buddha), and the sound 'sang' was similar to 'sha' (sand). These were errors in pronunciation. The misuse of the character 'tu' (slaughter) for 'tu' (map) was an error in writing. Kumārajīva (a great translator of scriptures) was proficient in both Chinese and Sanskrit, and possessed knowledge of both phonetics and semantics. It was, of course, appropriate to correct the error of 'three pigs crossing the river'. The scholars of the Confucian 'Five Classics' and secular texts did not arbitrarily alter the annotations and sayings of Ma Rong and Zheng Xuan due to translation, or even mutually modify pronunciation and characters. Therefore, they did not remember the solemn hymns, and erroneously transmitted the teachings of their teachers. In the Zhou Hymns, 'yun sai' was interpreted as 'an an', which violated the virtue of the sages. In the 'Canon of Yao', is the profound teaching really in the difference between these two characters? Grasping the meaning and forgetting the words is what Zhuang Zhou understood; clinging to the words and harming the meaning is what Mencius criticized. Not exploring the profound principles, but only seeking in the words, are the pedants of the Song Dynasty more excessive than this?
'The Treatise on Three Refutations' states: This method of 'Three Refutations' is not applicable to China, but was originally only applicable to the Western Regions. Why is this said? Because the Hu people have no benevolence, are strong and rude, are no different from birds and beasts, and do not believe in the ethereal and illusory. Lao Tzu entered the pass, so he created figurative teachings to educate them. It is also said that the Hu people are crude and ignorant, and in order to cut off their evil seed, they were made to not marry wives and daughters were not allowed to marry. In this way, a country that submits to education will naturally perish.
'The Treatise on Eradicating Delusion' states: The Śāla Trees (the place of Buddha's Nirvana) faded away, and the images of the Buddha began to flourish. This was originally a principle accumulated over countless kalpas, and the influence of the Dharma is infinite. Examining Lao Tzu's departure from the pass, it was precisely during the decline of the Zhou Dynasty, when society was closed and sages lived in seclusion, so he left and never returned. Jie Yu, in order to escape the troubled times, had to extinguish his traces, let alone going to a foreign land, who could see his軌跡? Therefore, treacherous and cunning libationers fabricated scriptures to educate the Hu people. The principles were clumsy, the words were vulgar, and they were recited by those servants and subordinates. Examining the Western Hu, they were timid and weak, while the Northern Di were fierce and powerful. If Lao Tzu wanted to eradicate evil deeds, abandon virtue, and use figurative teachings, why favor the fierce Northern Di and instead eradicate the weak Western Hu? As a result, the Xianyun (ancient northern ethnic group) ran rampant and their poison spread for ten thousand generations. Jackals and wolves are in power, but foxes are to be killed. Such cruel depravity is intolerable to heaven and earth. The harsh laws of Shang Yang have not reached this level of brutality. Is the Dao of Bo Yang like this? Moreover, setting up Buddha images in the absence of submission is of no use; only with faith and obedience can killing be stopped. Since they have already accepted education, why impose extreme punishments? One sentence exposes all the hypocrisy. How can the words of Master Dongye be reasonable?
'The Treatise on Three Refutations' says: I have heard of the Three Sovereigns and Five Emperors, and the followers of the Three Kings. How did they learn the Dao and receive responses? But I have never heard of Buddhism.
。為是九皇忽之。為是佛教未出。若是佛教未出則為邪偽不復云云。
滅惑論曰。神化變通教體匪一。靈應感會隱現無際。若緣在妙化則菩薩弘其道。化在粗緣則聖帝演其德。夫聖帝菩薩隨感現應。殊教合契未始非佛。固知三皇以來感滅而名隱漢明之教緣應而像現矣。若乃三皇德化五帝仁教。此之謂道。似非太上羲農敷治。未聞奏章。堯舜緝政寧肯畫符。湯武禁暴豈當餌丹。五經典籍不齒天師。而求援聖帝。豈不非哉。
三破論云。道以氣為宗名為得一。尋中原人士莫不奉道。今中國有奉佛者。必是羌胡之種。若言非耶。何以奉佛。
滅惑論曰。至道宗極理歸乎一。妙法真境本固無二。佛之至也。則空玄無形而萬象並應。寂滅無心而玄智彌照。幽數潛會莫見其極。冥功日用靡識其然。但言象既生假名。遂立胡言。菩提漢語曰道。其顯跡也。則金容以表聖。應俗也則王宮以現生。拔愚以四禪為始。進慧以十地為階。總龍鬼而均誘。涵蠢動而等慈。權教無方不以道俗乖應。妙化無外豈以華戎阻情。是以一音演法殊譯。共解一乘敷教異經。同歸經典。由權故孔釋教殊而道契解同。由妙故胡漢語隔而化通。但感有精粗故。教分道俗。地有東西故國限內外。其彌綸神化陶鑄群生無異也。用能振拔六趣總攝大千
【現代漢語翻譯】 現代漢語譯本：這是因為九皇（Jiuhuang，古代神祇）的緣故嗎？還是因為佛教尚未傳出？如果佛教尚未傳出，那麼這些（指其他教派）就是邪門歪道，不能再稱之為『云云』（指代某種說法或理論）。
《滅惑論》說：神靈的變化和教義的體系並非只有一種。靈驗的感應和集會，隱秘和顯現沒有邊際。如果因緣在於微妙的變化，那麼菩薩就會弘揚他的道；如果變化在於粗淺的因緣，那麼聖帝就會演繹他的德行。聖帝和菩薩隨著感應而顯現，不同的教派相互契合，從來沒有不是佛的。因此可以知道，從三皇（Sanhuang，中國神話中的三位帝王）以來，感應消失而名字隱沒；漢明帝（Han Mingdi，東漢皇帝）時期的教緣感應而佛像顯現。如果說三皇的德化、五帝（Wudi，中國神話中的五位帝王）的仁教，這就是所謂的『道』，似乎並非太上老君（Taishang Laojun，道教始祖）和羲農（Xi Nong，即炎帝，傳說中的農業和醫藥之神）所倡導的統治。沒有聽說過他們上奏章，堯舜（Yao and Shun，古代聖賢君主）治理政事難道會畫符箓嗎？商湯（Tang，商朝開國君主）和周武王（Wu, 周朝開國君主）禁止暴行難道會煉丹服食嗎？五經（Wujing，儒家經典）的典籍不屑於與天師（Tianshi，道教的稱號）為伍，卻要求助於聖帝，這難道不是錯誤的嗎？
《三破論》說：道以氣為根本，名為『得一』。尋訪中原人士，沒有不信奉道的。現在中國有信奉佛教的人，一定是羌胡（Qianghu，古代對中國西部少數民族的稱呼）的後代。如果說不是這樣，那為什麼信奉佛教呢？
《滅惑論》說：至高的道，其宗旨在道理上歸於一；微妙的佛法，其真實的境界原本沒有二。佛的至高境界是空玄無形，而萬象都隨之應現；寂滅無心，而玄妙的智慧更加照耀。幽深的數量潛藏地匯聚，沒有人能看到它的極限；暗中的功用每天都在發揮作用，沒有人能認識到它的自然。只是因為形象已經產生，就有了假的名字，於是就有了胡人的語言。菩提（Bodhi，覺悟）在漢語中叫做『道』。當它顯現跡象時，就用金色的容貌來表示神聖；爲了適應世俗，就在王宮中顯現出生。拔除愚昧從四禪（Sichan，佛教禪定中的四個層次）開始，增進智慧以十地（Shidi，菩薩修行的十個階段）為階梯。總括龍鬼而平等地誘導，包涵蠢動的生物而平等地慈愛。權宜的教化沒有固定的方式，不因為道士和俗人的不同而乖離；微妙的變化沒有界限，怎麼會因為華夏和戎狄的地域不同而阻礙情感呢？因此，用一種聲音演說佛法，用不同的語言翻譯，共同理解一乘（Yicheng，佛教的唯一真理）的教義；敷陳教義用不同的經典，最終都歸於經典。因為權宜的緣故，孔子和釋迦牟尼的教義不同而道理相合，理解相同；因為微妙的緣故，胡語和漢語隔閡而教化相通。只是因為感應有精細和粗略的區別，所以教派分為道教和佛教；地域有東西的區別，所以國家有內外之分。但是，它瀰漫神靈的變化，陶冶鑄造眾生，是沒有區別的。它的作用能夠拯救六道（Liudao，眾生輪迴的六個去處），總攝大千世界。
【English Translation】 English version: Is it because of the Nine Sovereigns (Jiuhuang, ancient deities)? Or is it because Buddhism has not yet emerged? If Buddhism has not yet emerged, then these (referring to other sects) are heretical and cannot be called 'and so on' (referring to a certain statement or theory).
The 'Treatise on Eliminating Delusions' says: The transformations of the divine and the systems of teachings are not just one. The spiritual responses and gatherings, the hidden and the manifest, are boundless. If the cause lies in subtle transformations, then the Bodhisattva will propagate his path; if the transformation lies in crude causes, then the Holy Emperor will enact his virtue. The Holy Emperor and the Bodhisattva appear according to the response, and different sects coincide with each other, never not being the Buddha. Therefore, it can be known that since the Three Sovereigns (Sanhuang, the three legendary emperors in Chinese mythology), the response disappeared and the name was hidden; during the reign of Emperor Ming of Han (Han Mingdi, emperor of the Eastern Han Dynasty), the cause of the teachings responded and the Buddha image appeared. If it is said that the virtuous transformations of the Three Sovereigns and the benevolent teachings of the Five Emperors (Wudi, the five legendary emperors in Chinese mythology) are what is called 'the Way,' it seems that it was not the rule advocated by Taishang Laojun (Taishang Laojun, the founder of Taoism) and Xi Nong (Xi Nong, i.e., Emperor Yan, the legendary god of agriculture and medicine). It has not been heard that they submitted memorials, would Yao and Shun (Yao and Shun, ancient sage rulers) draw talismans when governing affairs? Would Tang (Tang, the founding monarch of the Shang Dynasty) and King Wu of Zhou (Wu, the founding monarch of the Zhou Dynasty) prohibit violence by taking elixirs? The classics of the Five Classics (Wujing, Confucian classics) disdain to associate with the Celestial Masters (Tianshi, a Taoist title), but seek help from the Holy Emperor, is this not wrong?
The 'Treatise on Three Refutations' says: Tao takes qi as its foundation and is called 'attaining oneness.' Searching among the people of the Central Plains, there is no one who does not believe in Tao. Now there are people in China who believe in Buddhism, they must be descendants of the Qianghu (Qianghu, an ancient term for ethnic minorities in western China). If it is said that this is not the case, then why do they believe in Buddhism?
The 'Treatise on Eliminating Delusions' says: The ultimate of the supreme Way, its purpose is that reason returns to oneness; the subtle Dharma, its true realm is originally without duality. The supreme state of the Buddha is empty and formless, and all phenomena respond accordingly; quiescent and without mind, and profound wisdom shines even more. Profound numbers gather in secret, and no one can see its limit; hidden functions are used daily, and no one can recognize its naturalness. It is only because images have arisen that there are false names, and thus there are barbarian languages. Bodhi (Bodhi, enlightenment) is called 'the Way' in Chinese. When it manifests signs, it uses a golden appearance to represent holiness; to adapt to the world, it appears in the royal palace at birth. Removing ignorance begins with the Four Dhyanas (Sichan, the four levels of Buddhist meditation), and advancing wisdom takes the Ten Bhumis (Shidi, the ten stages of Bodhisattva practice) as steps. It encompasses dragons and ghosts and guides them equally, and it contains sentient beings and loves them equally. Expedient teachings have no fixed methods, and do not deviate because of the difference between Taoists and laypeople; subtle transformations have no boundaries, how can they hinder emotions because of the difference between Chinese and barbarians? Therefore, the Dharma is preached with one voice, translated into different languages, and together they understand the teachings of the One Vehicle (Yicheng, the sole truth of Buddhism); the teachings are expounded with different scriptures, and ultimately they all return to the classics. Because of expediency, the teachings of Confucius and Shakyamuni are different but the principles are in harmony, and the understanding is the same; because of subtlety, barbarian languages and Chinese are separated but the transformations are connected. It is only because the responses have subtle and crude differences that sects are divided into Taoism and Buddhism; regions have east and west differences, so countries have internal and external divisions. However, it permeates the transformations of the divine, molds and shapes sentient beings, and there is no difference. Its function can save the six realms (Liudao, the six realms of reincarnation), and encompass the great thousand worlds.
。道惟至極法惟最尊。然至道雖一岐路生迷。九十六種俱號為道。聽名則邪正莫辯。驗法則真偽自分。案道家立法。厥品有三。上標老子。次述神仙。下襲張陵。太上為宗尋柱史嘉遁。實惟大賢。著書論道貴在無為。理歸靜一化本虛柔。然而三世不紀慧業靡聞。斯乃導俗之良書。非出世之妙經也。若乃神仙小道名為五通。福極生天體盡飛騰。神通而未免有漏。壽遠而不能無終。功非餌藥德沿業修。於是愚狡方士僞託遂滋。張陵米賊述紀昇天。葛玄野豎著傳仙。公愚斯惑矣。智可罔歟。今祖述李叟。則教失如彼憲章神仙則體劣如此。上中為妙猶不足算。況效陵魯醮事章符。設教五斗。欲拯三界。以蚊負山庸詎勝乎。標名大道而教甚於俗。舉號太上而法窮下愚。何故知耶。貪壽忌夭含識所同。故肉芝石華譎以翻騰。好色觸情世所莫異。故黃書御女誑稱地仙。肌革盈虛群生共愛。故寶惜涕唾以灌靈根。避災苦病民之恒患。故斬縛魑魅以快愚情。憑威恃武俗之舊風。故吏兵鉤騎以動淺心。至於消災淫術厭勝奸方。理穢辭辱非可筆傳。事合泯庶故。比屋歸宗。是以張角李弘毒流漢季。盧悚孫恩亂盈晉末。餘波所被寔蕃有徒。爵非通侯而輕立民戶。瑞無虎竹而濫求租稅。糜費產業蠱惑士女。運屯則蝎國。世平則蠹民傷政萌亂。豈與
佛同。且夫涅槃大品寧比玄上大清。金容妙相何羨鬼室空屋。降伏天魔不慕幻邪之詐。凈修戒行豈同畢券之丑。積弘誓于方寸。孰與藏官將於丹田。響洪鐘于梵音。豈若鳴天鼓于唇齒。校以形跡精粗已懸。核以至理真偽豈隱。若以粗笑精以偽謗真。是瞽對離朱曰我明也。
答道士假稱張融三破論(十九條)
釋僧順
論云。泥洹是死。未見學死而得長生。此滅種之化也。
釋曰。夫生生之厚至於無生。則張毅單豹之徒是其匹矣。是以儒家云。人莫不愛其死而患其生。老氏云。及吾無身吾有何患。莊周亦自病痛其一身。此三者聖達之流。叵以生為患。夫欲求無生莫若泥洹。泥洹者無為之妙稱。談其跡也則有王宮雙樹之文。語其實也則有常住常樂之說。子方輪迴五道。何由聞涅槃之要。或有三盲摸象。得像耳者。爭云象如簸箕。得像鼻者。爭云。像如舂杵。雖獲像一方。終不全像之實。子說泥洹是死。真摸象之一盲矣。
論云。太子不廢妻使人斷種。
釋曰。夫聖實湛然。跡有表應。太子納妃于儲貳者。蓋欲示人倫之道已足。遂能棄茲大寶。忽彼恩愛耳。至如諸天夕降白驥飛城。十號之理斯在。何妻子之可有哉。且世之孥孺為累最深。飢寒則生於盜賊。飽暖則發於驕奢。是以癘婦夕
【現代漢語翻譯】 現代漢語譯本： 佛法與道教不同。涅槃大品怎麼能與玄上大清相比？佛的金容妙相，又怎麼會羨慕鬼室空屋？佛降伏天魔，不羨慕虛幻邪惡的欺騙。清凈地修持戒律，怎麼會與畢券的醜陋相同？在方寸之間積累弘大的誓願，又怎麼能與道士藏官于丹田相比？洪亮的鐘聲響徹梵音，又怎麼能與在唇齒間鳴響天鼓相比？從外在的形跡來看，精妙與粗陋已經懸殊。從內在的至理來看，真實與虛偽又怎麼會隱藏？如果用粗陋來嘲笑精妙，用虛偽來誹謗真實，這就是瞎子對著離朱說：『我看得見』啊。
答道士假稱張融三破論（十九條）
釋僧順
論點：泥洹（Nirvana，涅槃）就是死亡，沒見過學習死亡而得到長生的，這是滅絕種子的行為。
解釋：生了又生，如果能達到無生的境界，那麼張毅、單豹之流才能與他相比。因此儒家說：『人沒有不愛惜自己的死亡而害怕自己的生存的。』老子說：『等到我沒有了身體，我還有什麼憂患呢？』莊周也為自己的身體感到病痛。這三位都是聖達之人，把生存看作是禍患。想要追求無生，最好莫過於涅槃。涅槃是無為的絕妙稱謂。談論它的外在表現，就有王宮雙樹的記載。談論它的內在實質，就有常住常樂的說法。你還在輪迴五道之中，怎麼能聽到涅槃的要義？或許就像三個瞎子摸象，摸到象耳朵的人，爭著說象像簸箕；摸到象鼻子的人，爭著說象像舂杵。雖然獲得了大象的一部分，終究不能瞭解大象的全部。你說泥洹是死亡，真是摸象的瞎子之一啊。
論點：太子不廢除妻子，使人斷絕後代。
解釋：聖人的本質是湛然清凈的，外在的示現是爲了應合世俗。太子在做儲君的時候娶妃子，是爲了向人們展示人倫之道已經完備，然後才能捨棄這巨大的寶位，捨棄那些恩愛。至於諸天在夜晚降下白馬，飛越城池，這十號（Tathagata's ten titles，如來十號）的道理就在這裡，哪裡還有妻子的存在呢？而且世俗的子女是最大的拖累，飢寒的時候就會產生盜賊，飽暖的時候就會變得驕奢。因此，麻風病人晚上
【English Translation】 English version: Buddhism differs from Taoism. How can the Great Chapter of Nirvana compare to the Great Purity of Mysterious Supremacy? How can the Buddha's wondrous golden form envy the empty house of ghosts? Subduing heavenly demons does not admire the deception of illusory evil. Purely cultivating precepts and conduct is not the same as the ugliness of Bi Quan. Accumulating vast vows within the square inch (of the heart), how can it compare to Taoists storing officials in the dantian (energy center)? Resounding the great bell with Brahma sounds, how can it compare to drumming the heavenly drum with lips and teeth? Comparing them by their outward forms, the difference between refinement and crudeness is already vast. Examining them by their ultimate principles, how can truth and falsehood be hidden? If one uses crudeness to laugh at refinement, and falsehood to slander truth, it is like a blind man saying to Li Zhu (a legendary figure with exceptional eyesight), 'I can see.'
Answering the Taoist's False Claim of Zhang Rong's Three Refutations (Nineteen Articles)
釋僧順 (Shi Sengshun)
Argument: Nirvāṇa (泥洹) is death. I have never seen anyone learn to die and attain longevity. This is an act of exterminating the seed.
Explanation: The thickness of life after life, reaching non-birth, then Zhang Yi and Shan Bao are comparable to it. Therefore, the Confucianists say: 'People all cherish their death and worry about their life.' Laozi said: 'When I have no body, what worries do I have?' Zhuang Zhou also felt pain for his own body. These three are all enlightened people who regard life as a worry. If you want to seek non-birth, nothing is better than Nirvāṇa. Nirvāṇa is a wonderful name for non-action. Speaking of its traces, there are records of the royal palace and the twin trees. Speaking of its essence, there is the saying of permanence, bliss, self, and purity. You are still in the cycle of the five paths, how can you hear the essentials of Nirvāṇa? Perhaps it is like three blind men touching an elephant. The one who touches the elephant's ear argues that the elephant is like a winnowing fan. The one who touches the elephant's trunk argues that the elephant is like a pestle. Although they obtain one part of the elephant, they ultimately do not understand the entirety of the elephant. You say that Nirvāṇa is death, truly one of the blind men touching the elephant.
Argument: The Crown Prince did not abolish his wives, causing people to cut off their descendants.
Explanation: The essence of a sage is purely clear, and the outward manifestations are to respond to the world. The Crown Prince taking a consort when he was the heir apparent was to show people that the way of human relations was complete, and then he could abandon this great treasure and abandon those affections. As for the heavens descending with white horses at night, flying over the city, the principle of the ten titles (of the Tathagata) lies here. Where can there be wives? Moreover, worldly children are the deepest burden. In hunger and cold, they will become thieves; in satiety and warmth, they will become arrogant and extravagant. Therefore, lepers at night
產急求火照。唯恐似己復更為癘。凡夫之種若癘產焉。經云。一切眾生皆有佛性。仰尋此旨則是佛種舍家從道棄癘。就佛為樂為利。寧復是加子迷。于俗韻滯于重惑。夢中之夢何當曉矣。
論云。太子不剃頭使人落髮。
釋曰。在家則有二親之愛。出家則有嚴師之重。論其愛也。髮膚為上。稱其嚴也剪落為難。所以就剃除而欽。若辭父母而長往者。蓋欲去此煩惱。即彼無為髮膚之戀。尚或可棄。外物之徒有何可惜哉。不輕髮膚。何以尊道。不辭天屬。何用嚴師。譬如喪服出紹大宗。則降其本生。隆其所后。將使此子執人宗廟之重。割其歸顧之情。還本政自一期。非恩之薄所后。頓申三年實義之厚。禮記云。出必降者有受我而厚其例矣。經云。諸天奉刀持發。上天不剃之談。是何言也。子但勇於穿鑿怯于尋旨。相為慨然。
論云。子先出家母后作尼。則敬其子失禮之甚。
釋曰。出家之人尊師重法棄俗從道。寧可一概而求。且太子就學父王致敬。漢祖善嘉命之言。以太皇為臣。魏之高貴敬齊王于私室。晉之儲后臣厥父于公庭。引此而判則非疑矣。
論云。剃頭為浮圖。
釋曰。經云。浮圖者。聖瑞靈圖浮海而至。故云浮圖也。吳中石佛泛海倏來。即其事矣。今子毀影象之圖。為刑
【現代漢語翻譯】 現代漢語譯本： 產婦急切地尋求火照（古代一種用於驅邪的符咒），唯恐自己像已經患病的人一樣再次感染疾病。凡夫俗子的後代就像麻風病人一樣被生產出來。《涅槃經》中說：『一切眾生皆有佛性。』仰仗並探尋這個宗旨，那麼佛的種子就應該捨棄家庭，遁入佛道，拋棄疾病，追求佛的快樂和利益。難道是更加迷惑於世俗的韻律，滯留在重重迷惑之中嗎？夢中的夢，何時才能醒悟啊！ 論中說：『太子不剃頭，卻使人落髮。』 解釋說：在家有父母的慈愛，出家有嚴厲師長的尊重。論及慈愛，頭髮和面板最為重要；稱頌嚴厲，剪掉頭髮最為困難。所以要通過剃除頭發來表示敬重。如果辭別父母而長久離去，大概是想要去除這些煩惱。即使是對頭髮和面板的眷戀，尚且可以拋棄，何況身外之物有什麼可惜的呢？不輕視頭髮和面板，怎麼能尊崇佛道？不辭別親屬，怎麼能敬重師長？譬如喪服，如果爲了繼承大宗，就要降低對親生父母的服喪等級，提高對所繼承宗族的服喪等級。這將使這個孩子承擔起宗廟的重任，割捨對親生父母的眷戀之情，迴歸本宗的政務自然會專一，並非對親生父母的恩情淺薄，而是爲了充分表達對所繼承宗族的三年服喪的深厚情義。《禮記》中說：『出繼他人必須降低對親生父母的服喪等級，這是因為有人接受我，並加重了對他的服喪等級。』《涅槃經》中說：『諸天神奉上剃刀，為佛剃髮。』上天不剃髮的說法，又是什麼意思呢？你只是勇於穿鑿附會，卻怯于探尋其中的旨意，真是令人感慨啊！ 論中說：『兒子先出家，母親后出家做尼姑，那麼母親尊敬兒子，就太過失禮了。』 解釋說：出家之人，尊崇師長，重視佛法，拋棄世俗，遁入佛道，怎麼能一概而論呢？況且太子求學，父王都要表示敬意；漢高祖劉邦讚賞嘉命的話，讓太皇太后以臣子的身份對待自己；魏國的高貴鄉公在私下裡尊敬齊王；晉朝的太子在朝廷上以臣子的身份對待自己的父親。引用這些事例來判斷，就不會有疑問了。 論中說：『剃頭是爲了成為浮圖（即佛陀）。』 解釋說：經書中說：『浮圖，指的是聖瑞的靈圖漂浮在海上而來，所以叫做浮圖。』吳地的石佛從海上突然而來，就是這件事。現在你毀壞影象的『圖』字，把它當作刑罰的『刑』字。
【English Translation】 English version: A woman in labor urgently seeks a 'fire charm' (an ancient talisman used to ward off evil), fearing that she might become afflicted with a disease like someone already suffering from it. The offspring of ordinary people are like lepers being born. The Nirvana Sutra says: 'All sentient beings have Buddha-nature.' Relying on and seeking this principle, then the seed of the Buddha should abandon the family, enter the Buddhist path, abandon disease, and pursue the happiness and benefit of the Buddha. Could it be that they are even more deluded by worldly rhythms, lingering in layers of delusion? A dream within a dream, when will it awaken! The treatise says: 'The prince does not shave his head, but makes people shave their heads.' The explanation says: At home, there is the love of parents; in monastic life, there is the respect of a strict teacher. Speaking of love, hair and skin are paramount; praising strictness, cutting hair is most difficult. Therefore, respect is shown through shaving the head. If one bids farewell to parents and departs for a long time, it is probably to remove these afflictions. Even attachment to hair and skin can be abandoned, so what is there to regret about external things? Without disregarding hair and skin, how can one venerate the Dharma? Without bidding farewell to relatives, how can one respect a teacher? For example, in mourning attire, if one is to inherit the main lineage, the mourning grade for one's biological parents is lowered, and the mourning grade for the inherited lineage is raised. This will make the child bear the responsibility of the ancestral temple, sever the affection for his biological parents, and returning to the affairs of the original clan will naturally be focused. It is not that the kindness to the biological parents is shallow, but to fully express the deep affection for the inherited clan's three-year mourning. The Book of Rites says: 'One who is adopted must lower the mourning grade for his biological parents, because someone has accepted me and increased the mourning grade for him.' The Nirvana Sutra says: 'The gods offer razors and shave the Buddha's hair.' What is the meaning of the saying that heaven does not shave hair? You are only brave in making far-fetched interpretations, but timid in seeking the meaning, which is truly regrettable! The treatise says: 'If the son becomes a monk first, and the mother becomes a nun later, then the mother's respect for the son is extremely impolite.' The explanation says: A person who leaves home, respects the teacher, values the Dharma, abandons the secular, and enters the Buddhist path, how can they be treated in the same way? Moreover, when the prince seeks knowledge, the father shows respect; Emperor Gaozu of Han praised Jia Ming's words, making the Empress Dowager treat him as a subject; the noble Duke of Wei respected King Qi in private; the crown prince of Jin treated his father as a subject in court. Using these examples to judge, there will be no doubt. The treatise says: 'Shaving the head is to become a stupa (Buddha).' The explanation says: The scriptures say: 'Stupa refers to the sacred and auspicious image floating from the sea, hence the name stupa.' The stone Buddha in Wu suddenly came from the sea, which is the event. Now you destroy the 'image' (tu) of the image, treating it as the 'punishment' (xing).
屠之屠。則泰伯端委而治故無慚德。仲雍剪髮文身從俗致化。遭子今日必罹吠聲之尤事。有似而非非而似者。外書以仲尼為聖人。內經云。尼者。女也。或有謂仲尼為女子。子豈信之哉。猶如屠圖之相類。亦何以殊。
論云。喪門者。死滅之門也。
釋曰。門者本也。明理之所出入。出入從本而興焉。釋氏有不二法門。老子有眾妙之門。書云。禍福無門。皆是會通之林藪。機妙之淵宅。出家之人得其義矣。喪者滅也。滅塵之勞通神之解。即喪門也。桑當爲乘字之誤耳。乘門者。即大乘門也。煩想既滅遇物斯乘故。先云滅門。末云乘門焉。且八萬四千皆稱法門。奚獨喪桑二門哉。
論云。胡人不信虛無。老子入關故作形像之化也。
釋曰。原夫形像始立非為教本之意。當由滅度之後。繫戀罔己栴檀香像。亦有明文。且仲尼既卒。三千之徒永言興慕。以有若之貌。最似夫子。坐之講堂之上。令其講演門徒咨仰。與往日不殊。曾參勃然而言曰。子起。此非子之座。推此而談思仰可知也。羅什法師生自外方。聰敏淵博。善談法相。繦負佛經流佈關輔。詮以真俗二名。驗以境照雙寂。振無為之高風。激玄流於未悟。所謂遣之至於無遣也。子謂。胡人不信虛無。誠非篤論。君子自強理有優劣。不繫形像。
【現代漢語翻譯】 現代漢語譯本 屠夫的『屠』和地名『屠』（皆指屠這個字）。如果泰伯穿著禮服端正地治理國家，就不會有慚愧的品德。仲雍剪短頭髮，在身上刺花紋，順從當地風俗來推行教化。您今天必定會遭受像狗叫一樣的責備。有些事物似是而非，有些事物非似而似。外道書籍認為仲尼（Confucius，孔子的字）是聖人，而內經說：『尼』，是女子也。』或許有人說仲尼是女子，您難道會相信嗎？這就像『屠』字和『圖』字相似一樣，又有什麼區別呢？
論中說：『喪門』，是死亡滅絕之門。
解釋說：『門』是根本，是明理的出入之處，出入都從根本而興起。佛教有不二法門，老子有眾妙之門。《尚書》說：『禍福無門。』都是會通的林藪，機妙的淵宅。出家之人領會了其中的意義。『喪』是滅的意思，滅除塵世的勞苦，通達神妙的解脫，就是『喪門』。『桑』大概是『乘』字的錯誤。『乘門』就是大乘門。煩惱妄想既然滅除，遇到事物就能乘勢而上，所以先說『滅門』，后說『乘門』。況且八萬四千法都稱為法門，為什麼單單說『喪』和『桑』這兩個門呢？
論中說：『胡人不相信虛無，老子進入函谷關，所以才創作了形像教化。』
解釋說：追溯形像開始設立，並非是教義的根本用意，應當是由於佛陀滅度之後，人們繫念不捨，所以製作了栴檀香像，這也有明確的記載。況且仲尼去世后，三千弟子永遠懷念他，因為有若的相貌最像孔子，就讓他坐在講堂之上，讓他講演，門徒們瞻仰他，和往日沒有什麼不同。曾參勃然變色說：『起來，這不是您的座位。』由此推論，思念瞻仰是可以理解的。鳩摩羅什法師生於外國，聰明淵博，善於談論法相，揹負著佛經在關中地區流傳，用真諦和俗諦兩種名稱來解釋，用境智雙寂來驗證，振奮無為的高尚風氣，激發玄妙的思潮于未覺悟的人們，這就是所謂的遣之至於無遣啊。您說胡人不相信虛無，實在不是確切的論斷。君子應當自強不息，道理有優劣之分，不取決於形像。
【English Translation】 English version To butcher's '屠' (tú, butcher) is similar to 屠 (Tú, a place name). If Taibo (泰伯, an ancient sage) governs with proper attire and upright conduct, he would have no shameful virtue. Zhongyong (仲雍, Taibo's brother) cut his hair and tattooed his body, following local customs to promote civilization. Today, you will inevitably suffer criticism like the barking of dogs. Some things appear similar but are not, while others appear dissimilar but are actually similar. External books consider Zhongni (仲尼, Confucius' courtesy name) a sage, but the inner scriptures say, 'Ni (尼) means woman.' Perhaps some say Zhongni was a woman; would you believe it? Just as the characters '屠' (tú, butcher) and '圖' (tú, picture) are similar, what difference is there?
The treatise says: 'Sangmen (喪門, ill-omened star), is the gate of death and extinction.'
The explanation says: 'Gate' is the root, the place where understanding arises and enters; arising and entering originate from the root. Buddhism has the non-dual Dharma gate, and Laozi (老子, founder of Taoism) has the gate of all mysteries. The Book of Documents says, 'Good fortune and misfortune have no gate.' All are forests of convergence, and abodes of subtle mechanisms. Those who have left home (出家之人) understand its meaning. 'Sang (喪)' means extinction, extinguishing the toil of the mundane world, and attaining the liberation of the divine understanding, that is 'Sangmen'. 'Sang (桑)' is probably a mistake for the character 'Cheng (乘, ride)'. 'Chengmen (乘門)' is the Mahayana gate. Since afflictions and delusions are extinguished, one can ride upon things, hence the initial mention of 'extinction gate' and the subsequent mention of 'riding gate'. Moreover, all eighty-four thousand are called Dharma gates, why single out the two gates of 'Sang' and 'Sang'?
The treatise says: 'The Hu people (胡人, non-Han Chinese) do not believe in emptiness, so Laozi created the transformation of images when he entered the Hangu Pass (函谷關, a strategic pass).'
The explanation says: Tracing back to the beginning of the establishment of images, it was not intended as the fundamental purpose of the teachings. It should be due to people's attachment after the Buddha's Nirvana (滅度), so sandalwood images were made, and there are clear records of this. Moreover, after Zhongni passed away, three thousand disciples forever missed him. Because the appearance of You Ruo (有若, a disciple of Confucius) most resembled Confucius, he was made to sit in the lecture hall, and the disciples looked up to him as he lectured, no different from the past. Zeng Shen (曾參, another disciple of Confucius) changed his expression and said, 'Get up, this is not your seat.' From this, it can be inferred that missing and looking up to someone is understandable. Kumarajiva (鳩摩羅什, a famous translator of Buddhist scriptures) was born in a foreign land, intelligent and erudite, skilled in discussing Dharma characteristics, carrying Buddhist scriptures and spreading them in the Guanzhong region, explaining them with the two names of truth and convention, verifying them with the dual quiescence of realm and wisdom, invigorating the noble spirit of non-action, and stimulating the mysterious currents in those who are not yet enlightened, which is the so-called 'sending them to the point of no sending'. You say that the Hu people do not believe in emptiness, which is truly not a definitive argument. A gentleman should constantly strive for self-improvement, and doctrines have superior and inferior aspects, which do not depend on images.
子以形像而語。不亦攻乎異端。
論云。剃頭本不求佛為服兇胡。今中國人不以正神自訓。而取頑胡之法。
釋曰。夫六戎五狄四夷八蠻。不識王化。不聞佛法者。譬如畜生事均八難。方今聖主隆三五之治。闡一乘之法。天人同慶四海欣欣。蚑行喙息咸受其賴。喘蠕之蟲自云得所。子脫不自思厝言云云。宜急緘其舌。亦何勞提耳。
論云。沙門者。沙汰之謂也。
釋曰。息心達源號曰沙門。此則練神濯穢反流歸。潔即沙汰之謂也。子欲毀之。而義愈美。真可仰之彌高。鉆之彌堅者也。
論云。入國破國。
釋曰。夫聖必緣感無往非應。結繩以後民澆俗薄。末代王教誕揚堯孔。至如妙法所沾。固助俗為化。不待刑戮而自淳。無假楚撻而取正。石主師澄而興國。古王咨勃以隆道。破國之文從何取說。
論云。入家破家。
釋曰。釋氏之訓父慈子孝。兄愛弟敬夫和妻柔。備有六睦之美。有何不善。而能破家。唯聞末學道士有赤章咒咀。發擿陰私行壇被髮。呼天引地不問親疏。規相厭殺。此即破家之法矣。
論云。入身破身。
釋曰。夫身之為累甚於桎梏。老氏以形骸為糞土。釋迦以三界為火宅。出家之士。故宜去菁華。棄名利。悟逆旅之難。常希寂滅之為樂
【現代漢語翻譯】 現代漢語譯本 子以形像而語，不就是在攻擊異端嗎？
論中說：『剃頭本來不是爲了學佛而穿胡人的服裝。現在中國人不以正統的神道來教導自己，反而學習粗野胡人的做法。』
解釋說：那些六戎、五狄、四夷、八蠻，不瞭解王道教化，沒有聽聞佛法，就像畜生一樣，和身處八難的眾生沒有區別。如今聖明的君主推行三皇五帝的治世之道，闡揚唯一佛乘的教法，天人和樂，四海欣欣向榮，所有爬行、鳴叫的生物都蒙受恩澤。就連蠕動的蟲子都自認為找到了歸宿。你竟然不反思，胡亂發表言論。應該趕緊閉上你的嘴，又何必多費口舌呢？
論中說：『沙門，就是沙汰的意思。』
解釋說：止息妄心，通達本源，就叫做沙門。這正是修煉精神，洗滌污穢，反本歸真的意思。清凈潔白，就是沙汰的意思。你想要詆譭它，反而使它的意義更加美好。真是越仰望越高，越鉆研越堅固啊。
論中說：『進入一個國家，就會破壞這個國家。』
解釋說：聖人必定是因感應而出現，所作所為沒有不是應時應機的。自從結繩記事以後，民風日漸澆薄，世俗日益衰敗。末世的君王才推崇堯舜孔子的教誨。至於佛法的沾溉，本來就能輔助世俗進行教化，不用刑罰就能使民風淳樸，無需鞭打就能使人走上正道。竺佛圖澄輔佐石勒而使國家興盛，古代的君王諮詢佛勃陀耶舍而使道業隆盛。破壞國家的說法從哪裡得來呢？
論中說：『進入一個家庭，就會破壞這個家庭。』
解釋說：佛家的教誨是父親慈愛，兒子孝順，哥哥友愛，弟弟恭敬，丈夫和睦，妻子溫柔。具備了六親和睦的美德，有什麼不好，反而會破壞家庭呢？只聽說末學的道士有赤章符咒，詛咒別人，揭發隱私，設壇披髮，呼天搶地，不分親疏，用厭勝之術互相殘殺。這才是破壞家庭的方法啊。
論中說：『進入身體，就會破壞身體。』
解釋說：身體的拖累比桎梏還要嚴重。老子認為形骸如同糞土，釋迦牟尼認為三界如同火宅。出家的人，本來就應該去掉精華，拋棄名利，覺悟到人生如逆旅的艱難，常常希望寂滅的快樂。
【English Translation】 English version To speak with form and image is not this attacking heterodoxy?
The treatise says: 'Shaving the head was originally not to seek Buddhahood by wearing the clothes of the barbarian Hu. Now, the Chinese do not instruct themselves with orthodox deities, but instead learn the ways of the uncivilized Hu.'
The explanation says: Those six Rong, five Di, four Yi, and eight Man barbarians, who do not understand the kingly way of governance and have not heard the Buddha's teachings, are like animals, no different from beings in the eight difficulties. Now, the sagacious ruler promotes the governance of the Three Sovereigns and Five Emperors, elucidating the one vehicle of Dharma. Gods and humans rejoice together, and the four seas are thriving. All crawling and chirping creatures receive its benefit. Even wriggling worms consider themselves to have found their place. You, however, do not reflect on yourself and make careless remarks. You should quickly shut your mouth; why bother to lecture you?
The treatise says: 'Shramana (沙門), means 'to sift and select (沙汰).' '
The explanation says: To quiet the mind and reach the source is called Shramana. This is to refine the spirit, wash away impurities, and return to the origin. Purity and cleanliness are what 'to sift and select' means. You want to denigrate it, but instead, its meaning becomes even more beautiful. It is truly something that the more you look up to it, the higher it becomes, and the more you drill into it, the more solid it becomes.
The treatise says: 'Entering a country destroys the country.'
The explanation says: A sage must appear due to karmic connections, and everything they do is in response to the times. Since the time of knotted ropes for record-keeping, the customs of the people have become increasingly shallow and the world increasingly degenerate. Only in the last age do kings promote the teachings of Yao (堯), Shun (舜), and Confucius (孔子). As for the influence of the wonderful Dharma, it can naturally assist the world in its transformation. Without punishments, the customs of the people become pure, and without whipping, people are led to the right path. Fotucheng (佛圖澄) assisted Shi Le (石勒) and caused the country to prosper, and ancient kings consulted Buddhabhadra (勃陀耶舍) to enhance their spiritual path. From where does the statement about destroying the country come?
The treatise says: 'Entering a family destroys the family.'
The explanation says: The teachings of the Shakya (釋氏) clan are that fathers are kind, sons are filial, elder brothers are loving, younger brothers are respectful, husbands are harmonious, and wives are gentle. It possesses the beauty of the six harmonies. What is not good about it that it can destroy a family? I have only heard of junior Taoists having red chapter incantations, cursing others, revealing private matters, setting up altars with disheveled hair, shouting to the heavens and the earth, not distinguishing between relatives and strangers, and using techniques of aversion to kill each other. This is the method of destroying a family.
The treatise says: 'Entering the body destroys the body.'
The explanation says: The burden of the body is greater than shackles. Laozi (老氏) considered the physical form as dung, and Shakyamuni (釋迦牟尼) considered the triple world as a burning house. Those who leave home should remove the essence, abandon fame and profit, realize the difficulty of life as a temporary lodging, and always hope for the joy of Nirvana.
。流俗之徒反此以求全。即所謂殺生者不死。生生者不生也。近代有好名道士。自云。神術過人剋期輕舉。白日登天曾未數丈。橫墜于地迫而察之。正大鳥之雙翼耳。真所謂不能奮飛者也。驗滅亡于即事不旋踵而受誅。漢之張陵誣誷貢高。呼曰米賊。亦被夷剪。入身破身。無乃角弓乎。
論曰。歌哭不同者。
釋曰。人哭亦哭。俗內之冥跡。臨喪能歌。方外之坦情。原壤喪親登木而歌。孔子過而不非者。此亦是名教之一方耳。
論云。不朝宗者。
釋曰。孔子云。儒有上不臣天子下不事公侯。儒者俗中之一物。尚能若此。況沙門者方外之士乎。昔伯成子高子州支伯且希玄慕道。以不近屑人事。
論云。剃頭犯毀傷。
釋曰。髮膚之解具於前答。聊更略而陳之。凡言不敢毀傷者。正是防其非僻觸冒憲司。五刑所加致有殘缺耳。今沙門者服膺聖師。遠求十地。剃除鬚髮被服法衣。立身不乖揚名得道。還度天屬。有何不可而入毀傷之義。守文之徒未達文外之旨耳。輪扁尚不移術于其兒。予何言哉。
論云。出家者未見君子是避役。
釋曰。噫唉。何子之難喻耶。左傳云。言者身之文。莊周云。言不廣不足以明道。余欲無言其可得乎。夫出家之士皆靈根宿固德宇淵深。湛乎
【現代漢語翻譯】 現代漢語譯本：那些隨波逐流的庸俗之輩反而用這種方式來尋求保全自己。這就是所謂的『殺生者不死，生生者不生』。近代有位喜好名聲的道士，自稱他的神術超越常人，能夠確定日期輕鬆飛昇，在白日裡昇天。然而，他升到幾丈高就橫著墜落到地上。走近仔細觀察，原來是綁著大鳥的雙翼。這真是所謂的『不能奮力高飛』啊。結果，他的滅亡就在眼前，很快就受到了懲罰。漢代的張陵（Zhang Ling，道教創始人，又稱張道陵），虛假宣傳，貢高自大，被人稱為『米賊』，也被誅滅。傷害自身，難道不是像角弓一樣適得其反嗎？
論曰：唱歌和哭泣不同，是因為什麼呢？
釋曰：別人哭也跟著哭，這是世俗之內的隱秘行為。面臨喪事能夠唱歌，是方外之人的坦蕩真情。原壤（Yuan Rang，孔子的朋友）喪親時，登到木頭上唱歌，孔子路過卻沒有責怪他，這也是名教（Mingjiao，儒家禮教）的一種變通方式。
論云：不朝拜君王，是因為什麼呢？
釋曰：孔子說：『儒者有上不臣服天子，下不侍奉公侯的。』儒者是世俗中的一種人，尚且能夠這樣，更何況沙門（Shamen，佛教出家人）是方外之士呢？過去伯成子高（Bocheng Zigao）、子州支伯（Zizhou Zhibo）、且希（Qiexi）都玄慕道，不屑於接近世俗人事。
論云：剃頭是觸犯了毀傷身體的戒律，是這樣嗎？
釋曰：關於頭髮和面板的解釋，已經在前面的回答中詳細說明了。這裡再簡單地陳述一下。凡是說『不敢毀傷』，正是爲了防止做出不正當的事情，觸犯法律，遭受刑罰，導致身體殘缺。現在沙門（Shamen，佛教出家人）信奉聖師的教誨，追求十地（Shidi，菩薩修行的十個階段）的境界，剃除鬚髮，穿上法衣，立身端正，揚名得道，還能度化親屬。有什麼不可以的，又怎麼能說是毀傷身體呢？拘泥於字面意義的人，沒有理解文字之外的旨意啊。輪扁（Lun Bian，古代的巧匠）尚且不把自己的技藝傳授給兒子，我還能說什麼呢？
論云：出家的人是因為沒有見到賢明的君主，所以才逃避徭役，是這樣嗎？
釋曰：唉！為什麼你這麼難以理解呢？《左傳》（Zuo Zhuan）說：『言語是身體的文飾。』莊周（Zhuang Zhou，即莊子）說：『言語不廣博，就不足以闡明道理。』我想要不說話，難道可以嗎？出家的人都是靈根深厚，德行淵深，清澈啊！
【English Translation】 English version: Those who follow the vulgar customs, on the contrary, seek to preserve themselves in this way. This is what is meant by 'killing the living does not die, and giving life does not live'. In modern times, there was a Taoist who loved fame, claiming that his divine skills surpassed ordinary people, and he could determine the date to ascend easily, rising to the sky in broad daylight. However, he fell horizontally to the ground after rising only a few feet. Approaching to observe carefully, it turned out that he was tied with the wings of a large bird. This is truly what is meant by 'unable to soar'. As a result, his demise was imminent, and he was soon punished. Zhang Ling (Zhang Ling, founder of Taoism, also known as Zhang Daoling) of the Han Dynasty, made false propaganda, was arrogant and self-important, and was called a 'rice thief', and was also exterminated. Harming oneself, isn't it like a horn bow that backfires?
Argument: Why are singing and crying different?
Explanation: Crying when others cry is a secret behavior within the secular world. Being able to sing in the face of mourning is the frank emotion of those outside the world. When Yuan Rang (Yuan Rang, a friend of Confucius) lost his parents, he climbed onto a tree and sang, and Confucius passed by without blaming him. This is also a flexible way of Confucianism (Mingjiao).
Argument: Why not worship the monarch?
Explanation: Confucius said: 'Scholars have those who do not serve the emperor above and do not serve the dukes below.' Scholars are a kind of people in the secular world, and they can still be like this, let alone Shamen (Shamen, Buddhist monks) who are people outside the world? In the past, Bocheng Zigao, Zizhou Zhibo, and Qiexi all admired the Tao and did not bother to approach secular affairs.
Argument: Is shaving one's head a violation of the precept against damaging the body?
Explanation: The explanation about hair and skin has been explained in detail in the previous answer. Let me briefly state it again. All those who say 'dare not damage' are precisely to prevent improper things from being done, violating the law, suffering punishment, and causing physical defects. Now Shamen (Shamen, Buddhist monks) believe in the teachings of the holy teacher, pursue the realm of the Ten Grounds (Shidi, the ten stages of Bodhisattva practice), shave their beards and hair, wear Dharma robes, establish themselves upright, make their names known, attain the Tao, and can also save their relatives. What is impossible, and how can it be said to be damaging the body? Those who adhere to the literal meaning have not understood the meaning beyond the words. Lun Bian (Lun Bian, an ancient craftsman) did not even pass on his skills to his son, what else can I say?
Argument: Do people who leave home avoid corvée because they have not seen a wise monarch?
Explanation: Alas! Why is it so difficult for you to understand? The Zuo Zhuan (Zuo Zhuan) says: 'Words are the adornment of the body.' Zhuang Zhou (Zhuang Zhou, i.e. Zhuangzi) said: 'If words are not broad, they are not enough to explain the Tao.' If I want to say nothing, is it possible? Those who leave home are all deeply rooted in spiritual roots, with profound virtues, clear!
斯照。確乎不拔者也。是以其神凝其心道。超然遐想宇宙不能點。其胸懷澹爾無寄塵垢。無能攪其方寸。割慈親之重恩。棄房櫳之歡愛。虛室生白守玄行禪。或投陀林野委身喂獸。或靜節蔬餐精心無怠。將勤求十力超登無上解脫。天羅銷散地網。兆百福于未萌。濟蒼生於萬劫。斯實大丈夫之宏圖。非吾子所得開關也。避役之談是何言歟。孔子愿喙三尺者。雖言出於口。終不以長舌犯人。則子之喙三丈矣。何多口之為異傷人之深哉。
論云。三丁二出一何無緣者。
釋曰。無緣即是緣無緣生。有緣即是緣有緣起。何以知其然耶。世有闔門入道。故曰緣有緣起。有生不識比丘者。故曰緣無緣生。十六王子同日出家。隨父入道。是則緣之所牽。闔門損至。何其宜出二之有哉。無緣者。自就無緣中求反諸己而已矣。子方永墜無間。遑復論此。將不欲倒置干戈乎。若能反迷殊副所望。
論云。道家之教育德成國者。
釋曰。道有九十六種。佛為最尊。梵志之徒蓋是培塿爾。假使山川之神能出雲雨者。亦是有國有家之所祀焉。其云育德成國不無多少。但廣濟無邊永拔塗炭。我金剛一聖巍巍獨雄夫。太極剖判之初也已自有佛。但於時眾生因緣未動。故宜且昧名稱。何以言之。推三皇以上何容。都無禮易則乾
坤兩卦。履豫二爻便當與天地俱生。雖曰俱生。而名不俱出者。良由機感不發。施用未形。其理常存其跡不著耳。中外二聖其揆一也。故立法行雲。先遣三賢漸誘俗教。后以佛經革邪從正。李老之門釋氏之偏裨矣。經云。處處自說名字不同。或為儒林之宗國師道士。或寂寞無為而作佛事。金口所說合若符契。何為東西跳梁不避高下耶。嗟乎外道籍我智慧。資我神力。遂欲撓亂我經文。虔劉我教。訓人之無良一至於此也。
論云。道者氣。
釋曰。夫道之名以理為用。得其理也則于道為備。是故沙門號曰道人。陽平呼曰道士。釋聖得道之宗。彭聃居道之未。得道宗者不待言道。而道自顯。居道之末者常稱道而道不足。譬如仲尼博學不以一事成名。游夏之徒全以四科見目。莊周有云。生者氣也。聚而為生散而為死。就如子言道若是氣。便當有聚有散有生有死。則子之道是生滅法。非常住也。嘗聞子道又有合氣之事。愿子勿言此真辱矣。莊子又云。道在屎溺。此屎尿之道得非吾子合氣之道乎。
弘明集卷第八 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第九
梁楊都建初寺釋僧祐律師撰大梁皇帝立神明成佛義記(並吳興沈績作序注)蕭琛難范縝神滅論曹思文難范縝神滅論
【現代漢語翻譯】 現代漢語譯本：坤卦和兩卦，履卦和豫卦的二爻，似乎應當與天地一同產生。雖然說是一同產生，但名稱卻不是同時顯現，這是因為機緣感應沒有觸發，作用沒有顯現出來。但其中的道理是常存的，只是痕跡沒有顯露罷了。中原和域外的聖人，他們的準則是一樣的。所以立法者說，先派遣三位賢人逐漸引導世俗教化，然後用佛經來革除邪惡，使人歸於正道。李耳（老子）和他的門徒，不過是釋迦牟尼的偏裨罷了。佛經上說，『處處自己說名字不同，或者作為儒林的宗師，國師，道士，或者寂寞無為而做佛事。』佛陀金口所說，完全符合。為什麼你們這些東西要東西跳梁，不顧高下呢？唉，外道藉助我的智慧，利用我的神力，就想擾亂我的經文，殘害我的教義，教訓人到了這種無良的地步啊！
論中說：『道就是氣。』
解釋說：道的名稱，是以理為作用的。得到了其中的理，那麼對於道就完備了。因此，沙門（佛教出家人）被稱為道人，陽平（道教）被稱為道士。釋迦牟尼聖人得到了道的根本，彭祖和老聃只是居於道的末端。得到道根本的人，不用說道，道自然顯現；居於道末端的人，常常稱說道，但道卻不足。譬如仲尼（孔子）博學，不以一事成名，子游和子夏這些弟子，完全以德行、言語、政事、文學四科而聞名。莊周（莊子）說：『生就是氣，聚集就成為生，散開就成為死。』如果按照您說的，道如果是氣，就應當有聚集有消散，有生有死，那麼您所說的道就是生滅之法，不是常住不變的。我曾經聽說您所說的道，還有合氣的事情，希望您不要再說這些了，真是恥辱啊。莊子又說，『道在屎溺之中。』這屎尿之道，難道不是您所說的合氣之道嗎？
《弘明集》第八卷 《大正藏》第52冊 No. 2102 《弘明集》
《弘明集》第九卷
梁朝楊都建初寺釋僧祐律師撰寫《大梁皇帝立神明成佛義記》（並吳興沈績作序注）蕭琛難范縝《神滅論》曹思文難范縝《神滅論》
【English Translation】 English version: The Kun (earth) and Liang trigrams, and the second lines of the Lü (treading) and Yu (joy) hexagrams, seem to be born together with heaven and earth. Although they are said to be born together, their names do not appear simultaneously. This is because the opportune moment has not been triggered, and their function has not yet manifested. However, the principle within them is ever-present, only the traces are not visible. The sages of both the Central Plains and foreign lands share the same standard. Therefore, the law-makers said, 'First send three wise men to gradually guide the secular teachings, and then use the Buddhist scriptures to reform evil and lead people to the right path.' Li Er (Laozi) and his disciples are merely subordinates of Shakyamuni. The Buddhist scriptures say, 'Everywhere they say their names are different, sometimes as the masters of Confucian scholars, national teachers, Taoists, or silently doing Buddhist affairs without action.' What the Buddha said is completely consistent. Why do you people jump around wildly, disregarding high and low? Alas, the heretics borrow my wisdom and use my divine power, and then want to disturb my scriptures and harm my teachings, teaching people to such an unscrupulous extent!
The treatise says: 'Dao (the Way) is Qi (vital energy).'
The explanation says: The name of Dao is based on principle as its function. If one obtains the principle within it, then one is complete in Dao. Therefore, the Shramanas (Buddhist monks) are called Dao Ren (people of the Way), and Yangping (Taoism) are called Dao Shi (masters of the Way). The sage Shakyamuni obtained the root of Dao, while Peng Zu and Lao Dan only resided at the end of Dao. Those who obtain the root of Dao do not need to speak of Dao, and Dao will naturally manifest; those who reside at the end of Dao often speak of Dao, but Dao is insufficient. For example, Zhongni (Confucius) was learned but did not become famous for one thing, while his disciples Ziyou and Zixia were fully known for the four subjects of virtue, speech, politics, and literature. Zhuang Zhou (Zhuangzi) said: 'Life is Qi, gathering is life, scattering is death.' If, according to you, Dao is Qi, then there should be gathering and scattering, birth and death, then your Dao is the law of birth and death, not permanent. I have heard that your Dao also involves the matter of combining Qi, I hope you will not say these things again, it is truly a disgrace. Zhuangzi also said, 'Dao is in the excrement and urine.' Is this Dao of excrement and urine not the Dao of combining Qi that you speak of?
Hongming Ji (Collection of Essays Clarifying and Propagating Buddhism), Volume 8 Taisho Tripitaka, Volume 52, No. 2102, Hongming Ji
Hongming Ji, Volume 9
Compiled by Vinaya Master Sengyou of Jianchu Temple in Yangdu, Liang Dynasty: 'Record of Emperor Da Liang Establishing the Meaning of Becoming a Buddha with Divine Enlightenment' (with preface and commentary by Shen Ji of Wuxing). Xiao Chen's Refutation of Fan Zhen's 'On the Extinction of the Soul'. Cao Siwen's Refutation of Fan Zhen's 'On the Extinction of the Soul'.
(並二啟詔答)
大梁皇帝立神明成佛義記(吳興沈績作序注)
夫神道冥默。宣尼固已絕言。心數理妙。柱史又所未說。聖非智不周近情難用語遠故也。是以先代玄儒談遺宿業。後世通辯亦論滯來身。非夫天下之極慮。何得而詳焉。故惑者聞識神不斷。而全謂之常。聞心念不常而全謂之斷。云斷則迷其性常。云常則惑其用斷。惑其用斷惑。因用疑本謂在本可滅。因本疑用謂在用弗移。莫能精求。互起偏執。乃使天然覺性自沒。浮談。
聖主稟以玄符御茲大寶覺。先天垂則觀民設化。將恐支離詭辯構義橫流。微敘繁絲伊誰能振。釋教遺文其將喪矣。是以著斯雅論。以弘至典績。早念身空棲心內教。每餐法音用忘寢食。而闇情難曉觸理多疑。至於佛性大義頓迷心路。既天詰遠流預同撫覿。萬夜獲開千昏永曙。分除之疑朗然俱徹。竊惟事與理亨無物不識。用隨道合奚心不辯。故行雲徘徊猶感美音之和。游魚踴躍尚賞清絲之韻。況以入神之妙發自天衷。此臣所以舞之蹈之而不能自己者也。敢以膚受謹為註釋。豈伊錐管用窮天奧。庶幾固惑所以釋焉。夫涉行本乎立信(臣績曰。夫愚心闇必發大明。明不欻起。起必由行。行不自修。修必由信。信者憑師仗理無違之心也。故五根以一信為本。四信以不違為宗。
【現代漢語翻譯】 現代漢語譯本 （並二啟詔答）
大梁皇帝立神明成佛義記（吳興沈績作序注）
神道的幽深寂靜，孔子（宣尼）本來就已經很少談論。心性數理的精妙，老子（柱史）也沒有詳盡說明。聖人不是智慧不足以周全，而是因為情近難以用語言表達深遠的事理。因此，先代的玄學儒者談論遺留的宿業，後世通達辯論的人也議論滯留的來生。如果不是天下極具深思熟慮的人，怎麼能夠詳細瞭解這些呢？所以迷惑的人聽到識神不斷滅，就完全認為是永恒不變的；聽到心念不恒常，就完全認為是斷滅的。說斷滅，就迷惑了它的本性是常住的；說常住，就迷惑了它的作用是斷滅的。迷惑它的作用是斷滅的，就因為作用而懷疑本體，認為本體是可以消滅的。因為本體而懷疑作用，認為作用是不會改變的。不能精細地探求，互相產生片面的執著，於是使天然的覺悟本性自我埋沒，空談理論。
聖明的君主秉承玄妙的符命治理這偉大的國家，傚法先天之道的法則，觀察民情設定教化。將要擔心支離破碎的詭辯，構建的義理橫行氾濫，細微繁雜的絲線有誰能夠理清？釋迦牟尼的教義文獻將要喪失了。因此撰寫這篇雅正的論述，來弘揚至高的經典。沈績（臣績）早年就體悟到身體是空幻的，將心安住在佛法之中，每每品味佛法妙音，以至於忘記了睡眠和飲食。然而昏昧的情感難以明瞭，接觸事理多有疑惑，以至於對佛性的大義完全迷惑了心路。既然有幸得到聖上的垂詢，預先參與共同學習探討，萬般的黑夜得以開啟，千重的昏暗永遠迎來光明，各種各樣的疑惑都消除了，明明白白地全部通達。我私下認為事理通達，沒有什麼事物不能認識；作用與道相合，沒有什麼心念不能辨明。所以，天上的雲彩徘徊，尚且能感受到美妙音樂的和諧；水中的魚兒跳躍，還懂得欣賞清澈絲絃的韻律。更何況是用神妙的智慧從聖上的內心發出的論述呢？這就是我（臣）情不自禁地手舞足蹈的原因啊。我冒昧地用我淺薄的理解，謹慎地為此作註釋，哪裡能用我這錐子般狹小的見識來窮盡天道的奧妙呢？只希望能夠解釋那些固執的迷惑罷了。凡是涉足修行，根本在於確立信心（臣績說：愚昧的心必然要啓發大光明，光明不是突然產生的，產生必定要通過修行。修行不是自己就能完成的，完成必定要依靠信心。信心就是憑藉老師，依靠真理，沒有違背的心。所以五根以信根為根本，四信以不違背為宗旨）。
【English Translation】 English version (In Conjunction with Two Imperial Edicts and Responses)
The Great Liang Emperor's Record on Establishing the Meaning of Becoming a Buddha Through Spiritual Enlightenment (Preface and Commentary by Shen Ji of Wuxing)
The way of the spirits is profound and silent; Confucius (Xuan Ni) rarely spoke of it. The subtleties of the mind's nature and principles, Lao Tzu (Zhu Shi) also did not fully explain. It is not that the sages lacked the wisdom to be comprehensive, but that emotions are too close to be expressed in language that conveys profound truths. Therefore, the metaphysical Confucians of former generations discussed residual karma from past lives, and later eloquent debaters also argued about the body that remains in future lives. If one is not among the most thoughtful in the world, how can one understand these matters in detail? Thus, those who are confused, upon hearing that the consciousness-spirit is unceasing, completely regard it as permanent. Upon hearing that thoughts are impermanent, they completely regard it as annihilation. To say annihilation is to be deluded about its nature being constant. To say constant is to be deluded about its function being annihilation. Confused about its function being annihilation, they doubt the essence because of the function, thinking the essence can be extinguished. Doubting the function because of the essence, they think the function will not change. Unable to seek diligently, they give rise to biased attachments, thus causing the natural awakened nature to be obscured by empty talk.
The sagacious ruler, endowed with a mysterious mandate, governs this great treasure, emulating the principles of the pre-heavenly way, observing the people's conditions to establish teachings. Fearing that fragmented and deceptive sophistry would construct rampant and overflowing doctrines, and that who could untangle the subtle and complex threads? The written teachings of Shakyamuni would be lost. Therefore, he composed this elegant discourse to propagate the supreme scriptures. Shen Ji (Your subject Ji) realized early on that the body is illusory, and his mind dwells in the inner teachings, savoring the Dharma's wonderful sounds to the point of forgetting sleep and food. However, obscure emotions are difficult to understand, and encountering principles often leads to doubts, to the point of being completely lost on the path to understanding the great meaning of Buddha-nature. Since I am fortunate to receive the imperial inquiry and participate in joint study and discussion, myriad nights of darkness are opened, and thousands of layers of obscurity forever welcome the light. All kinds of doubts are eliminated, and everything is clearly and thoroughly understood. I humbly believe that when affairs and principles are understood, there is nothing that cannot be recognized; when function aligns with the Way, there is no thought that cannot be discerned. Therefore, even the clouds lingering in the sky can sense the harmony of beautiful music; even the fish leaping in the water know how to appreciate the rhythm of clear strings. How much more so is this discourse, which emanates from the sage's heart with divine wisdom? This is why I (your subject) cannot help but dance and leap with joy. I presumptuously use my shallow understanding to offer these annotations with caution. How can my narrow, awl-like knowledge exhaust the mysteries of the heavenly Way? I only hope to dispel those stubborn delusions. All those who embark on the path of practice, the foundation lies in establishing faith (Your subject Ji says: A foolish mind must inspire great enlightenment. Enlightenment does not arise suddenly; its arising must be through practice. Practice cannot be accomplished by oneself; its accomplishment must rely on faith. Faith is relying on the teacher, relying on the truth, with a mind that does not deviate. Therefore, the five roots take the root of faith as their foundation, and the four faiths take non-deviation as their principle).
宗信既立。萬善自行。行善造果。謂之行也)信立由乎正解(臣績曰。夫邪正不辯將何取信。故立信之本資乎正解)解正則外邪莫擾(臣績曰。一心正則萬邪滅矣。是知內懷正見則外邪莫動)信立則內識無疑(臣績曰識者心也故成實論云心意識體一而異名心既信矣將何疑乎)然信解所依其宗有在(臣績曰。依者憑也。夫安心有本則枝行自從。有本之言顯乎下句)何者源神明以不斷為精。精神必歸妙果(臣績曰。神而有盡寧謂神乎。故經云吾見死者形壞體化而神不滅。隨行善惡。禍福自追。此即不滅斷之義也。若化同草木則豈精乎。以其不斷故終歸妙極。憑心此地則觸理皆明。明於眾理何行不成。信解之宗此之謂也)妙果體極。常住精神不免無常(臣績曰。妙果明理已足。所以體唯極常精神。涉行未滿故之不免遷變也)無常者。前滅後生剎那不住者也(臣績曰。剎那是天竺國音。迅速之極名也。生而即滅寧有住乎。故凈名嘆曰。比丘即時生老滅矣)若心用心於攀緣前識必異後者。斯則與境俱往。誰成佛乎(臣績曰。夫心隨境動是其外用。后雖續前終非實論故知神識之性湛然不移。湛然不移故終歸於妙果也)經云心為正因終成佛果(臣績曰略語佛因其義有二。一曰緣因。二曰正因。緣者萬善是也。正者神識是也。萬善有助
【現代漢語翻譯】 現代漢語譯本： 宗信一旦確立，各種善行自然而然地產生。通過行善來創造好的結果，這就是所謂的『行』。信仰的建立源於正確的理解（臣績說：如果邪惡和正義都無法分辨，又如何建立信仰呢？因此，建立信仰的根本在於正確的理解）。理解正確，外來的邪惡就不會擾亂（臣績說：一心正，則萬邪滅。所以說，內心懷有正確的見解，外來的邪惡就無法動搖）。信仰一旦確立，內心的認識就不會有疑惑（臣績說：識就是心，所以《成實論》說，心、意、識，本體是一個，只是名稱不同。心既然有了信仰，還會有什麼疑惑呢？）。然而，信仰和理解所依賴的，其根本在於某個東西（臣績說：依賴就是憑藉。安心有根本，枝葉的行動自然會跟隨。有根本的說法在下句中顯現）。 什麼才是根本呢？那就是源於神明，以不間斷為精。精神必定歸於妙果（臣績說：如果神而有盡頭，怎麼能稱之為神呢？所以經書上說，我看到死者形體壞滅，但神識不滅，隨著生前的善惡行為，禍福會自己追隨而來。這就是不滅斷的意義。如果像草木一樣化為烏有，那又怎麼能說是精呢？正因為它不間斷，所以最終會歸於妙極。用心於此，則觸及的道理都會明白。明白眾多的道理，什麼行為不能成就呢？這就是信仰和理解的根本）。妙果的本體是極常的，精神卻無法避免無常（臣績說：妙果明白道理已經足夠，所以本體是極常的，而精神涉足於行動，尚未圓滿，所以無法避免遷變）。 無常，就是前一個滅去，后一個生起，剎那不停留（臣績說：剎那是天竺國的語音，是極其迅速的意思。生起之後立即滅去，哪裡會有停留呢？所以《維摩詰經》感嘆說：比丘即時生老滅）。如果心專注于攀緣，前一個意識必定與后一個意識不同。這樣的話，就和外境一起流逝，誰能成佛呢？（臣績說：心隨外境而動，是它的外在作用。后一個意識雖然接續前一個意識，但終究不是真實的。所以說，神識的本性湛然不動。正因為湛然不動，所以最終會歸於妙果）。 經書上說，心是正因，最終成就佛果（臣績說：這裡省略了佛因，其含義有二：一是緣因，二是正因。緣因就是各種善行，正因就是神識。各種善行有輔助的作用。
【English Translation】 English version: Once the fundamental belief is established, all good deeds will naturally arise. Creating good results through good deeds is what is called 'action'. The establishment of faith originates from correct understanding (Chen Ji said: If evil and righteousness cannot be distinguished, how can faith be established? Therefore, the foundation of establishing faith lies in correct understanding). With correct understanding, external evils will not disturb (Chen Ji said: When the mind is righteous, all evils will be extinguished. Therefore, when the mind harbors correct views, external evils cannot shake it). Once faith is established, there will be no doubt in inner knowledge (Chen Ji said: Knowledge is the mind, so the Satyasiddhi Shastra says that mind, thought, and consciousness are one in essence but different in name. Since the mind has faith, what doubts can there be?). However, what faith and understanding rely on has a fundamental basis (Chen Ji said: Reliance is dependence. If the mind is at peace with its root, then the branches will naturally follow. The statement about having a root is revealed in the following sentence). What is the root? It is that which originates from the divine, taking non-cessation as its essence. The spirit will surely return to the wonderful fruit (Chen Ji said: If the spirit has an end, how can it be called divine? Therefore, the scriptures say, 'I see the dead whose forms decay and bodies transform, but the spirit does not perish, and good and bad fortune will follow according to their good and evil deeds.' This is the meaning of non-cessation. If it were to vanish like grass and trees, how could it be called essence? Because it does not cease, it will ultimately return to the wonderful extreme. If you focus your mind on this, then all the principles you encounter will be clear. If you understand many principles, what actions cannot be accomplished? This is what is meant by the root of faith and understanding). The essence of the wonderful fruit is ultimate and constant, but the spirit cannot avoid impermanence (Chen Ji said: Understanding the principles of the wonderful fruit is sufficient, so its essence is ultimate and constant, while the spirit is involved in actions and has not yet reached perfection, so it cannot avoid change). Impermanence is when the previous one ceases and the next one arises, without stopping for an instant (Chen Ji said: Kshana is a term from India, meaning extremely rapid. If it arises and immediately ceases, how can there be any stopping? Therefore, the Vimalakirti Sutra exclaims, 'A bhikshu is born, ages, and dies in an instant'). If the mind focuses on clinging, the previous consciousness will surely be different from the next. In that case, it will flow away with the external environment, and who can become a Buddha? (Chen Ji said: The mind moving with the external environment is its external function. Although the next consciousness continues from the previous one, it is ultimately not real. Therefore, the nature of the spirit is serene and unmoving. Because it is serene and unmoving, it will ultimately return to the wonderful fruit). The scriptures say that the mind is the direct cause, and ultimately achieves Buddhahood (Chen Ji said: The cause of Buddhahood is abbreviated here, and its meaning has two aspects: one is the contributing cause, and the other is the direct cause. The contributing cause is all good deeds, and the direct cause is the spirit. All good deeds have an auxiliary function).
發之功故曰緣因神識是其正本。故曰正因。既云終成佛果斯驗不斷明矣)又言。若無明轉則變成明。案此經意理如可求。何者夫心為用本。本一而用殊。殊用自有興廢。一本之性不移(臣績曰陶汰塵穢本識則明明闇相易謂之變也。若前去後來非之謂也)一本者。即無明神明也(臣績曰。神明本闇即。故以無明為因)尋無明之稱非太虛之目。土石無情豈無明之謂(臣績曰。夫別了善惡匪心不知。明審是非。匪情莫識。太虛無情故。不明愚智。土石無心寧辯解惑。故知解惑存乎有心愚智在乎有識既謂無明則義在矣)故知識慮應明體不免惑。惑慮不知故曰無明(臣績曰。明為本性。所以應明識染外塵故內不免惑惑而不了乃謂無明。因斯致稱。豈旨空也哉)而無明體上有生有滅。生滅是其異用。無明心義不改(臣績曰。既有其體便有其用。語用非體。論體非用。用有興廢。體無生滅)將恐見其用異。便謂心隨境滅(臣績曰惑者迷其體用故不斷猜。何者夫體之與用不離不即離體無用。故云。不離用義非體。故云。不即見其不離而迷其不即迷其不即。便謂心隨境滅也)故繼無明。名下加以住地之目。此顯無明即是神明。神明性不遷也(臣績曰。無明系以住地。蓋是斥其迷識。而抱惑之徒未曾喻也)何以知然。如前心作無間重惡。后
【現代漢語翻譯】 現代漢語譯本： 發之功，故曰緣因，神識是其正本，所以說是正因。既然說最終能成就佛果，這就驗證了（成佛的道路）是不斷延續的，這一點很明顯。）又說：『如果無明能夠轉化，就會變成光明。』考察這部經的意理，似乎是可以探求的。為什麼呢？因為心是作用的根本，根本只有一個，而作用卻有不同。不同的作用自然有興盛和衰敗，但根本的性質卻不會改變。（臣績說：『洗滌塵埃污穢，本識就會變得明亮，明暗相互轉化，這叫做變。如果前去後來的，那就不是轉化了。』）這個根本，就是無明神明。（臣績說：『神明本來是昏暗的，所以用無明作為因。』）探究無明的稱謂，並非指太虛空，泥土石頭沒有情感，怎麼能說是無明呢？（臣績說：『分辨善惡，不是心就無法知道；明察是非，不是情就無法識別。太虛空沒有情感，所以不能明白愚蠢和智慧；泥土石頭沒有心，怎麼能辨別迷惑和解惑。所以知道解惑在於有心，愚蠢和智慧在於有識，既然稱為無明，那麼意義就在於此了。』）所以知識思慮應和明體，卻免不了迷惑。迷惑思慮不能知曉，所以叫做無明。（臣績說：『明是本性，所以應和明，知識沾染外在的塵埃，所以內在免不了迷惑，迷惑而不能明瞭，就叫做無明。因為這個原因而這樣稱呼，難道是說它空無所有嗎？』）而無明的體上有生有滅，生滅是它不同的作用，無明的心義不會改變。（臣績說：『既然有了體，便有了用。說用不是體，說體不是用。用有興盛和衰敗，體沒有生滅。』）將要擔心看到它的作用不同，就認為心隨著環境而消滅。（臣績說：『迷惑的人迷惑於它的體和用，所以不斷地猜測。為什麼呢？因為體和用不離也不即，離開體就沒有用，所以說不離；用義不是體，所以說不即。看到它不離卻迷惑於它不即，迷惑於它不即，就認為心隨著環境而消滅。』）所以繼無明之後，在名稱下加上住地的名目，這顯示無明就是神明，神明的性質不會改變。（臣績說：『無明繫於住地，大概是斥責那些迷惑于認識，而抱有疑惑的人沒有領悟到這一點。』）憑什麼知道是這樣呢？比如之前的心造作無間地獄的重罪，之後
【English Translation】 English version: 『The function of origination is called causal condition (yuan yin), and the divine consciousness (shen shi) is its true origin. Therefore, it is called the true cause (zheng yin). Since it is said that one will ultimately achieve Buddhahood, this verifies that the path to Buddhahood is continuous, which is very clear.』 It also says: 『If ignorance (wu ming) can be transformed, it will become light.』 Examining the meaning of this sutra, it seems that it can be explored. Why? Because the mind is the root of function, the root is one, but the functions are different. Different functions naturally have prosperity and decline, but the nature of the root does not change. (Chen Ji said: 『Washing away dust and filth, the original consciousness will become bright, and the transformation of light and darkness is called change. If it goes away and then comes, it is not called transformation.』) This root is the divine consciousness of ignorance. (Chen Ji said: 『The divine consciousness is originally dark, so ignorance is used as the cause.』) Investigating the term 『ignorance,』 it does not refer to the Great Void (tai xu). Soil and stones have no feelings, so how can it be called ignorance? (Chen Ji said: 『Distinguishing good and evil, the mind cannot know without it; discerning right and wrong, the emotions cannot recognize without it. The Great Void has no feelings, so it cannot understand foolishness and wisdom; soil and stones have no mind, so how can they distinguish confusion and enlightenment. Therefore, knowing that enlightenment lies in having a mind, and foolishness and wisdom lie in having consciousness, since it is called ignorance, then the meaning lies in this.』) Therefore, knowledge and thoughts should correspond to the bright essence, but cannot avoid confusion. Confused thoughts cannot know, so it is called ignorance. (Chen Ji said: 『Brightness is the original nature, so it should correspond to brightness. Knowledge is contaminated by external dust, so the inner cannot avoid confusion. Confusion and inability to understand is called ignorance. Because of this reason, it is called that, is it saying that it is empty and without anything?』) And the essence of ignorance has birth and death, birth and death are its different functions, and the meaning of the mind of ignorance does not change. (Chen Ji said: 『Since there is an essence, there is a function. Saying function is not essence, saying essence is not function. Function has prosperity and decline, essence has no birth and death.』) One will worry that seeing its different functions, one will think that the mind disappears with the environment. (Chen Ji said: 『Confused people are confused about its essence and function, so they constantly guess. Why? Because essence and function are neither separate nor identical, without essence there is no function, so it is said not separate; the meaning of function is not essence, so it is said not identical. Seeing that it is not separate but confused about it not being identical, confused about it not being identical, one will think that the mind disappears with the environment.』) Therefore, after ignorance, the name of the dwelling place is added to the name, which shows that ignorance is the divine consciousness, and the nature of the divine consciousness does not change. (Chen Ji said: 『Ignorance is tied to the dwelling place, probably to rebuke those who are confused about knowledge and those who have doubts have not understood this.』) How do we know this is the case? For example, the previous mind creates the heavy sins of the Avici hell (wu jian), and then
識起非想妙善。善惡之理大懸。而前後相去甚迥。斯用果無一本安得如此相續(臣績曰。不有一本則用無所依。而惑者見其類續為一。故舉大善斥其相續之迷也)是知前惡自滅惑識不移。后善雖生闇心莫改(臣績曰。未嘗以善惡生滅虧其本也)故經言。若與煩惱諸結俱者。名為無明。若與一切善法俱者。名之為明。豈非心識性一隨緣異乎(臣績曰。若善惡互起豈謂俱乎。而恒對其言而常迷其旨。故舉此要文以曉群惑也)故知生滅遷變酬于往因。善惡交謝生乎現境(臣績曰。生滅因於本業非現境使之然。善惡生於今境非本業令其爾)而心為其本。未曾異矣(臣績曰。雖複用由不同。其體莫異也)以其用本不斷故。成佛之理皎然。隨境遷謝故。生死可盡明矣(臣績曰。成佛皎然扶其本也。生死可盡由其用也。若用而無本則滅而不成。若本而無用則成無所滅矣)。
難神滅論(序)
蕭琛
內兄范子真著神滅論。以明無佛。自謂辯摧眾口日服千人。予意猶有惑焉。聊欲薄其稽疑。詢其未悟。論至今所持者形神。所訟者精理。若乃春秋孝享為之宗廟。則以為聖人神道設教立禮防愚。杜伯關弓伯有被介。復謂天地之間自有怪物。非人死為鬼。如此便不得。詰以詩書校以往事。唯可於形神之中。辯其離合。脫形
【現代漢語翻譯】 現代漢語譯本： 辨識起始於非想（非想非非想處天，佛教禪定中的最高境界）的微妙善念，善與惡的道理相去甚遠。如果前後沒有根本的統一性，又怎麼能如此相續不斷呢？（臣績解釋說：如果沒有根本的統一性，那麼作用就沒有所依憑。而迷惑的人看到它們相似地延續，就誤以為是一個整體。所以舉出大善來駁斥他們認為相續為一的迷惑。）由此可知，之前的惡念自然消滅，迷惑的意識並沒有轉移；後來的善念雖然產生，但昏昧的心性並沒有改變。（臣績解釋說：善惡的生滅並沒有損害其根本。）所以經書上說：『如果與煩惱和各種結縛在一起，就叫做無明（avidyā，佛教術語，指對真理的無知）；如果與一切善法在一起，就叫做明（vidyā，佛教術語，指智慧）。』這難道不是說心識的體性是統一的，只是隨著因緣而不同嗎？（臣績解釋說：如果善惡互相生起，怎麼能說是『俱』呢？人們總是針對這些話語，卻常常迷惑于其中的旨意，所以舉出這段重要的經文來曉喻大眾的迷惑。）由此可知，生滅遷變是爲了酬償過去的業因，善惡交替產生於現在的境遇。（臣績解釋說：生滅是由於過去的業力，而不是現在的境遇使它如此；善惡產生於現在的境遇，而不是過去的業力使它如此。）而心是這一切的根本，從未改變。（臣績解釋說：即使作用不同，其本體也沒有差異。）因為心的作用和根本沒有斷絕，所以成佛的道理是如此明瞭；因為心隨境遷謝，所以生死是可以窮盡的，這也很明白了。（臣績解釋說：成佛的明瞭在於扶持其根本，生死可以窮盡在於心的作用。如果只有作用而沒有根本，那麼消滅了就不能成就；如果只有根本而沒有作用，那麼成就了也就無從消滅。）
《難神滅論》（序）
蕭琛
我的內兄范縝（Fàn Zhèn）著《神滅論》，用來說明沒有佛。他自認為辯論可以摧毀所有人的口舌，每天都能讓上千人信服。但我認為其中還有疑惑之處，所以想稍微駁斥他的錯誤，詢問我還不明白的地方。他現在所堅持的是形（rūpa，佛教術語，指色蘊，物質）和神（jīva，靈魂），所爭辯的是精微的道理。至於春秋祭祀祖先，建立宗廟，他認為這是聖人設立神道教化，建立禮儀來防止愚昧。杜伯（Dù Bó）顯靈，關弓射人，伯有（Bó Yǒu）作祟，身披鎧甲，他又說天地之間自有怪物，不是人死後變成鬼。這樣就說不通了。用《詩經》、《尚書》來考證以往的事情，只能在形和神之間，辯論它們的離合。如果脫離了形體
【English Translation】 English version: Discerning the subtle goodness that arises from the realm of Neither Perception Nor Non-Perception (the highest state of meditative absorption in Buddhism), the principles of good and evil are vastly different. If there were no fundamental unity between what comes before and after, how could there be such continuous succession? (Chen Ji explains: If there were no fundamental unity, then the function would have nothing to rely on. Those who are deluded see their similar continuation and mistakenly believe it to be a single entity. Therefore, he cites great goodness to refute their delusion that they are continuously one.) From this, we know that previous evil thoughts naturally disappear, and the deluded consciousness does not shift; although later good thoughts arise, the darkened mind does not change. (Chen Ji explains: The arising and ceasing of good and evil have never harmed its essence.) Therefore, the scriptures say: 'If it is together with afflictions and all kinds of fetters, it is called ignorance (avidyā, a Buddhist term referring to ignorance of the truth); if it is together with all good dharmas, it is called knowledge (vidyā, a Buddhist term referring to wisdom).' Does this not mean that the nature of consciousness is unified, but differs according to conditions? (Chen Ji explains: If good and evil arise mutually, how can they be said to be 'together'? People always focus on these words, but are often deluded about their meaning, so he cites this important passage to enlighten the delusions of the masses.) From this, we know that arising, ceasing, and change are to repay past karmic causes, and the interchange of good and evil arises from the present circumstances. (Chen Ji explains: Arising and ceasing are due to past karma, not the present circumstances; good and evil arise from the present circumstances, not past karma.) And the mind is the root of all this, and has never changed. (Chen Ji explains: Even though the functions are different, their essence is not different.) Because the function and root of the mind are not cut off, the principle of becoming a Buddha is so clear; because the mind changes with circumstances, it is clear that birth and death can be exhausted. (Chen Ji explains: The clarity of becoming a Buddha lies in supporting its root, and the exhaustion of birth and death lies in the function of the mind. If there is only function without root, then extinction will not lead to accomplishment; if there is only root without function, then accomplishment will have nothing to extinguish.)
Against the Theory of the Extinction of the Soul (Preface)
Xiao Chen
My brother-in-law Fan Zhen (Fàn Zhèn) wrote 'On the Extinction of the Soul' to argue that there is no Buddha. He claimed that his arguments could destroy the tongues of all people, and that he could convince thousands of people every day. But I still think there are doubts in it, so I want to slightly refute his errors and ask about what I don't understand. What he now insists on is form (rūpa, a Buddhist term referring to the aggregate of form, matter) and spirit (jīva, soul), and what he argues about is subtle principles. As for the spring and autumn sacrifices to ancestors and the establishment of ancestral temples, he believes that this is the sage establishing the teachings of the gods and establishing rituals to prevent ignorance. Du Bo (Dù Bó) appearing and shooting people with a bow, Bo You (Bó Yǒu) causing trouble and wearing armor, he also said that there are monsters in the world, not people who become ghosts after death. This doesn't make sense. Using the 'Book of Poetry' and the 'Book of Documents' to examine past events, one can only discuss the separation and union of form and spirit. If separated from form
神一體存滅罔異。則范子奮揚蹈厲金湯邈然。如靈質分途興毀區別。則予克敵得俊。能事畢矣。又予雖明有佛而體佛不與俗同爾。兼陳本意系之論左焉。
神滅論(問答者論本客主之辭也難者今之所問)
問曰。子云神滅。何以知其滅耶。
答曰。神即形也。形即神也。是以形存則神存。形謝則神滅也。
問曰。形者。無知之稱。神者。有知之名。知與無知即事有異。神之與形理不容。一形神相即非所聞也。
答曰。形者。神之質。神者。形之用。是則形稱其質。神言其用。形之與神不得相異。
難曰。今論形神合體則應有不離之證。而直云神即形形即神。形之與神不得相異。此辯而無徴有乖篤喻矣。子今據夢以驗形神不得共體。當人寢時其形是無知之物。而有見焉。此神遊之所接也。神不孤立必憑形器。猶人不露處須有居室。但形器是穢闇之質。居室是蔽塞之地。神反形內則其識微惛惛。故以見為夢。人歸室中則其神暫壅壅。故以明為昧。夫人或夢上騰玄虛遠適萬里。若非神行便是形往耶。形既不往神又不離。復焉得如此。若謂是想所見者。及其安寐身似僵木氣。若寒灰呼之不聞。撫之無覺即云神與形均則是表裡俱倦。既不外接聲音。寧能內興思想。此即形靜神馳斷可知矣。
【現代漢語翻譯】 現代漢語譯本：如果說精神和肉體的存在與消亡沒有區別，那麼即使像范蠡這樣的人奮發有爲，在堅固的防禦工事面前也顯得渺小。如果說精神本質的分離導致興盛和衰敗的區分，那麼我即使戰勝敵人，得到賢才，也無法完成所有的事情。而且，即使我明白有佛（Buddha），我理解佛的方式也和世俗之人不同。我將一併陳述我的本意，並附在左邊的論述中。
神滅論（問答者論述的本末和客主之辭，難者是現在所問的問題）
問：你說精神會消滅，你如何知道它會消滅呢？
答：精神就是形體，形體就是精神。因此，形體存在，精神就存在；形體消亡，精神就消滅。
問：形體，是無知的代名詞；精神，是有知的名稱。有知和無知，在本質上是不同的。精神和形體，在道理上是不能相容的。形體和精神相互依存，這是我沒有聽說過的。
答：形體，是精神的物質基礎；精神，是形體的作用。因此，形體指的是它的物質基礎，精神指的是它的作用。形體和精神是不能相互分離的。
反駁：如果說形體和精神是合為一體的，那麼應該有不能分離的證據。而你直接說精神就是形體，形體就是精神，形體和精神不能相互分離，這種辯論沒有證據，不符合實際的比喻。你現在用夢境來證明形體和精神不能共存。當人睡覺的時候，他的形體是無知覺的，但是卻能看到東西，這是精神遊離所接觸到的。精神不能獨立存在，必須依靠形體這個容器，就像人不能露天居住，必須有房屋一樣。但是形體是污穢昏暗的物質，房屋是遮蔽的地方。精神回到形體內，它的意識就會變得微弱昏沉，所以把所見到的東西當作夢。人回到房屋中，他的精神就會暫時被阻塞，所以把光明當作黑暗。人有時會夢到升到高空，遠行萬里，如果不是精神在活動，那就是形體在移動了。形體既然沒有移動，精神又沒有離開，又怎麼會這樣呢？如果說是想像所見到的，那麼當人安靜睡覺的時候，身體就像僵硬的木頭，氣息像冰冷的灰燼，呼喚他聽不見，撫摸他沒有感覺，如果說精神和形體是一樣的，那就是表裡都疲倦了。既然不能對外接觸聲音，又怎麼能在內部產生思想呢？這就可以斷定是形體靜止而精神馳騁。
【English Translation】 English version: If the existence and extinction of spirit and body are indistinguishable, then even someone like Fan Li (a famous strategist and businessman in ancient China) striving vigorously would appear insignificant before solid fortifications. If the separation of spiritual essence leads to the distinction between prosperity and decline, then even if I conquer enemies and obtain talents, I cannot accomplish everything. Moreover, even though I understand there is Buddha (the enlightened one), my understanding of Buddha is different from that of ordinary people. I will state my original intention together and attach it to the discussion on the left.
On the Extinction of the Spirit (The questioner discusses the origin and the roles of the host and guest; the challenger raises the current question)
Question: You say that the spirit will be extinguished. How do you know that it will be extinguished?
Answer: The spirit is the form, and the form is the spirit. Therefore, when the form exists, the spirit exists; when the form ceases, the spirit ceases.
Question: Form is a term for the unknowing, while spirit is a name for the knowing. Knowing and unknowing are different in essence. Spirit and form are incompatible in principle. The interdependence of form and spirit is something I have not heard of.
Answer: Form is the substance of the spirit, and spirit is the function of the form. Therefore, form refers to its substance, and spirit refers to its function. Form and spirit cannot be separated.
Challenge: If form and spirit are united as one, then there should be evidence of their inseparability. But you directly say that spirit is form, form is spirit, and form and spirit cannot be separated. This argument lacks evidence and is not a sound analogy. You now use dreams to prove that form and spirit cannot coexist. When a person sleeps, their form is an unfeeling object, but they can see things. This is what the wandering spirit encounters. The spirit cannot exist independently and must rely on the vessel of the form, just as people cannot live in the open air and must have houses. But the form is a defiled and dark substance, and the house is a place of concealment. When the spirit returns to the form, its consciousness becomes faint and dull, so it regards what it sees as a dream. When a person returns to the house, their spirit is temporarily obstructed, so they regard light as darkness. People sometimes dream of ascending to the sky and traveling tens of thousands of miles. If it is not the spirit that is active, then it is the form that is moving. Since the form has not moved and the spirit has not left, how can this be? If it is said to be what is seen in imagination, then when a person sleeps quietly, the body is like a stiff log, and the breath is like cold ashes. Calling him, he does not hear; touching him, he has no feeling. If it is said that the spirit and form are the same, then both inside and outside are exhausted. Since he cannot externally receive sounds, how can he internally generate thoughts? This can be determined to be the form being still while the spirit roams.
又疑凡所夢者。或反中詭遇(趙簡子。夢童子裸歌可吳入鄒。晉小臣夢負公登天而負公出諸廁是也)或理所不容(呂齮。夢射月中之。吳后。夢腸出繞閶門之類是也)或先覺未兆(呂姜夢天。名其子曰虞。曹人夢眾君子謀欲士曹之類是)或假借象類(蔡茂禾失為秩。王浚夢三刀為州之類是也)或即事所無(胡人夢舟。越人夢騎之類是也)或乍驗乍否(殷宗夢得傳說。漢文夢獲鄧通驗也。否事眾多不復具載也)此皆神化茫眇幽明不。測易以約通難用理。檢不許以神遊必宜求諸形。內恐塊爾潛靈外絕覲。覿雖復扶以六夢濟以想因。理亦不得然也。
問曰。神故非質。形故非用。不得為異其義安在。
答曰。名殊而體一也。
問曰。名既已殊。體何得一。
答曰。神之於質猶利之於刀。形之於用猶刀之於利。利之名非刀也。刀之名非利也。然而舍利無刃舍刀無利。未聞刀沒而利存。豈容形亡而神在也。
難曰。夫刀之有利砥礪之功。故能水截蛟螭。陸斷兕虎。若窮利盡用必摧其鋒鍔。化成鈍刃。如此則利滅而刀存。即是神亡而形在。何云舍利無刃。名殊而體一耶。刀利既不俱滅。形神則不共亡。雖能近取于譬理實乖矣。
問曰。刀之與利或如來說形之與神其義不然。何以言之。木之質
【現代漢語翻譯】 現代漢語譯本 又懷疑所有做的夢，有的與實際情況相反，荒誕怪異（如趙簡子夢見童子裸身唱歌，預示吳國將攻入鄒地；晉國小臣夢見揹著國君登天，又揹著國君掉進廁所）；有的夢境道理上無法容忍（如呂齮夢見射中月亮；吳后夢見腸子流出纏繞閶門）；有的夢境是先兆，預示未來（如呂姜夢見天，給兒子取名叫虞；曹國人夢見眾多君子商議要任用曹這個人）；有的夢境是借用相似的形象來表達（如蔡茂夢見禾苗丟失，預示將失去官位；王浚夢見三把刀，預示將擔任州官）；有的夢境是現實中沒有的事情（如胡人夢見船，越人夢見騎馬）；有的夢境應驗，有的夢境不應驗（如殷宗夢見得到賢臣傳說，漢文帝夢見得到鄧通，這些都應驗了。不應驗的事情很多，不再一一列舉）。這些都是神的變化，茫茫渺渺，幽暗不明，難以用簡單的道理來解釋，難以用常理來檢驗。不應該認為精神可以脫離形體而存在，應該從形體內部去尋找。恐怕像木頭一樣潛藏著靈性，對外隔絕了觀察。即使藉助六種夢境，用想像來輔助，道理上也是說不通的。
問：精神本來就不是實體，形體本來就沒有作用。如果說精神和形體不是不同的，那麼它們的意義在哪裡呢？
答：名稱不同，但本體是一樣的。
問：名稱既然已經不同，本體怎麼會一樣呢？
答：精神對於形體，就像鋒利對於刀。形體對於作用，就像刀對於鋒利。鋒利這個名稱不是刀，刀這個名稱不是鋒利。然而，沒有鋒利就沒有刀刃，沒有刀就沒有鋒利。沒聽說過刀壞了而鋒利還存在的，怎麼能容忍形體消亡而精神還存在呢？
反駁：刀之所以鋒利，是因為有磨礪的功夫，所以能水裡斬斷蛟龍，陸地上殺死犀牛老虎。如果鋒利耗盡，作用消失，必然會摧毀刀的鋒芒，變成鈍刀。這樣，就是鋒利消失而刀還存在，也就是精神消亡而形體還存在。怎麼能說沒有鋒利就沒有刀刃，名稱不同而本體一樣呢？刀和鋒利既然不會一起消失，形體和精神就不會一起消亡。雖然用刀和鋒利來比喻很接近，但道理上實在相悖啊。
問：刀和鋒利的關係，或許如來所說的形體和精神，它們的意義不是這樣的。用什麼來說明呢？木頭的本質
【English Translation】 English version Furthermore, there are doubts about all that is dreamed. Some dreams are contrary to reality and absurdly strange (e.g., Zhao Jianzi dreamed of a naked boy singing, foretelling the invasion of Zou by Wu; a minor official of Jin dreamed of carrying his lord to heaven, then carrying him out of the latrine); some dreams are logically unacceptable (e.g., Lü Yi dreamed of shooting the moon; Empress Wu dreamed of her intestines coming out and wrapping around the Changmen gate); some dreams are premonitions, foreshadowing the future (e.g., Lü Jiang dreamed of the sky, naming her son Yu; people of Cao dreamed of many gentlemen plotting to employ Cao); some dreams use similar images to express something else (e.g., Cai Mao dreamed of losing millet, foretelling the loss of his official position; Wang Jun dreamed of three knives, foretelling his appointment as governor of a province); some dreams involve things that do not exist in reality (e.g., a Hu person dreamed of a boat, a Yue person dreamed of riding a horse); some dreams come true, some do not (e.g., Emperor Yin Zong dreamed of obtaining the sage Fu Shuo, Emperor Wen of Han dreamed of obtaining Deng Tong, and these came true. There are many dreams that did not come true, so I will not list them all). These are all transformations of the spirit, vast and indistinct, obscure and unclear, difficult to explain with simple principles, and difficult to examine with common sense. One should not assume that the spirit can exist apart from the body; one should seek it within the body. It is feared that the spirit is hidden like a block of wood, cut off from external observation. Even if one relies on the six types of dreams and uses imagination to assist, it is still logically untenable.
Question: The spirit is inherently not substance, and the body inherently has no function. If they are not different, then what is their meaning?
Answer: The names are different, but the essence is the same.
Question: Since the names are already different, how can the essence be the same?
Answer: The spirit is to the body as sharpness is to a knife. The body is to function as the knife is to sharpness. The name 'sharpness' is not 'knife,' and the name 'knife' is not 'sharpness.' However, without sharpness, there is no blade; without a knife, there is no sharpness. It has never been heard that the knife is destroyed while the sharpness remains. How can it be that the body perishes while the spirit remains?
Objection: The knife is sharp because of the effort of sharpening, so it can cut dragons in the water and kill rhinoceroses and tigers on land. If the sharpness is exhausted and the function disappears, it will inevitably destroy the knife's edge and become a blunt knife. In this case, sharpness disappears while the knife remains, which means the spirit perishes while the body remains. How can you say that without sharpness there is no blade, and that the names are different but the essence is the same? Since the knife and sharpness do not disappear together, the body and spirit will not perish together. Although the analogy of the knife and sharpness is close, it is actually contrary to reason.
Question: The relationship between the knife and sharpness, perhaps, is like the body and spirit as the Tathagata (如來) [Thus Come One, Buddha] said, their meaning is not the same. What can be used to explain this? The essence of wood
無知也。人之質有知也。人既有如木之質。而有異木之知。豈非木有其一人有其二耶。
答曰。異哉言乎。人若有如木之質以為形。又有異木之知以為神。則可如來論也。今人之質質有知也。木之質質無知也。人之質非木質也。木之質非人質也。安在有如木之質。而復有異木之知。
問曰。人之質所以異木質者。以其有知耳。人而無知與木何異。
答曰。人無無知之質。猶木無有知之形。
問曰。死者之形骸豈非無知之質耶。
答曰。是無知之質也。
問曰。若然者人果有如木之質。而有異木之知矣。
答曰。死者有如木之質。而無異木之知。生者有異木之知。而無如木之質。
問曰。死者之骨骸非生者之形骸耶。
答曰。生形之非死形。死形之非生形。區已革矣。安有生人之形骸。而有死人之骨骸哉。
問曰。若生者之形骸非死者之骨骸。死者之骨骸則應不由生者之形骸。不由生者之形骸。則此骨骸從何而至。
答曰。是生者之形骸變為死者之骨骸也。
問曰。生者之形骸雖變為死者之骨骸。豈不因生而有死。則知死體猶生體也。
答曰。如因榮木變為枯木。枯木之質寧是榮木之體。
問曰。榮體變為枯體。枯體即是榮體
【現代漢語翻譯】 現代漢語譯本： 這是不瞭解情況的說法。人的本質是有知覺的。人既然有像樹木一樣的形體，又有不同於樹木的知覺，難道不是樹木只有一種知覺，而人有兩種知覺嗎？
回答說：這種說法很奇怪。如果人有像樹木一樣的形體作為外形，又有不同於樹木的知覺作為精神，那麼就可以像你這樣來論述。現在人的本質是形體中有知覺，樹木的本質是形體中沒有知覺。人的形體不是樹木的形體，樹木的形體不是人的形體。哪裡會有像樹木一樣的形體，而又具有不同於樹木的知覺呢？
提問說：人的形體之所以不同於樹木的形體，是因為人有知覺。人如果沒有知覺，和樹木有什麼區別？
回答說：人沒有沒有知覺的形體，就像樹木沒有有知覺的形狀一樣。
提問說：死去的人的形骸難道不是沒有知覺的形體嗎？
回答說：那是沒有知覺的形體。
提問說：如果這樣，那麼人確實有像樹木一樣的形體，而有不同於樹木的知覺了。
回答說：死去的人有像樹木一樣的形體，但沒有不同於樹木的知覺。活著的人有不同於樹木的知覺，但沒有像樹木一樣的形體。
提問說：死去的人的骨骸難道不是活著的人的形骸嗎？
回答說：活著的形體不是死去的形體，死去的形體不是活著的形體，區別已經很明顯了。哪裡會有活著的人的形骸，同時又是死去的人的骨骸呢？
提問說：如果活著的形骸不是死去的骨骸，那麼死去的骨骸就應該不是由活著的形骸轉變而來的。如果不是由活著的形骸轉變而來，那麼這些骨骸是從哪裡來的呢？
回答說：這是活著的人的形骸轉變為死去的人的骨骸。
提問說：活著的人的形骸雖然轉變為死去的人的骨骸，難道不是因為生才有死嗎？那麼就可以知道死去的形體仍然是活著的形體。
回答說：就像因為茂盛的樹木轉變為枯萎的樹木一樣，枯萎的樹木的本質難道還是茂盛的樹木的形體嗎？
提問說：茂盛的形體轉變為枯萎的形體，枯萎的形體就是茂盛的形體。
【English Translation】 English version: This is ignorance. The nature of humans is to have consciousness. Since humans have a form like that of trees, and also have consciousness different from that of trees, isn't it that trees have only one kind of consciousness, while humans have two?
The answer is: That's a strange statement. If humans had a form like that of trees as their outer form, and also had consciousness different from that of trees as their spirit, then it could be discussed as you say. Now, the nature of humans is that the form has consciousness, while the nature of trees is that the form has no consciousness. The form of humans is not the form of trees, and the form of trees is not the form of humans. Where would there be a form like that of trees, and also possess consciousness different from that of trees?
The question is: The reason why the form of humans is different from the form of trees is because humans have consciousness. If humans had no consciousness, what would be the difference between them and trees?
The answer is: Humans do not have a form without consciousness, just as trees do not have a shape with consciousness.
The question is: Aren't the remains of the dead a form without consciousness?
The answer is: That is a form without consciousness.
The question is: If that's the case, then humans indeed have a form like that of trees, and also have consciousness different from that of trees.
The answer is: The dead have a form like that of trees, but do not have consciousness different from that of trees. The living have consciousness different from that of trees, but do not have a form like that of trees.
The question is: Aren't the bones of the dead the same as the form of the living?
The answer is: The form of the living is not the form of the dead, and the form of the dead is not the form of the living. The distinction is already clear. Where would there be the form of the living, and at the same time be the bones of the dead?
The question is: If the form of the living is not the bones of the dead, then the bones of the dead should not be transformed from the form of the living. If they are not transformed from the form of the living, then where do these bones come from?
The answer is: It is the form of the living that transforms into the bones of the dead.
The question is: Although the form of the living transforms into the bones of the dead, isn't it because there is life that there is death? Then it can be known that the body of the dead is still the body of the living.
The answer is: Just as a flourishing tree transforms into a withered tree, is the essence of the withered tree still the body of the flourishing tree?
The question is: The flourishing body transforms into the withered body, and the withered body is the flourishing body.
。如絲體變為縷體。縷體即是絲體。有何咎焉。
答曰。若枯即是榮。榮即是枯。則應榮時凋零枯時結實。又榮木不應變為枯木。以榮即是枯故。枯無所復變也。又榮枯是一何不先枯后榮。要先榮后枯何耶。絲縷同時不得為喻。
問曰。生形之謝便應豁然都盡。何故方受死形綿歷未已耶。
答曰。生滅之體要有其次故也。夫欻而生者。必欻而滅。漸而生者。必漸而滅。欻而生者。飄驟是也。漸而生者。動植是也。有欻有漸物之理也。
難曰。論云。人之質有知也。木之質無知也。豈不以人識涼燠知痛癢。養之則生。傷之則死耶。夫木亦然矣。當春則榮。在秋則悴。樹之必生拔之必死。何謂無知。今人之質猶如木也。神留則形立。神去則形廢。立也即是榮木。廢也即是枯木。子何以辯。此非神知而謂質有知乎。凡萬有皆以神知無以質知者也。但草木昆蟲之性。裁覺榮悴生死。生民之識則通安危利害。何謂非有如木之質以為形。又有異木之知以為神耶。此則形神有二居可別也。但木稟陰陽之偏風。人含一靈之精照。其識或同。其神則異矣。骨骸形骸之論死生授受之說。義既前定。事又不經。安用曲辯哉。
問曰。形即神者手等亦是神耶。
答曰。皆是神分。
問曰。若皆是神
【現代漢語翻譯】 現代漢語譯本： 問：如果絲的本體變為線的本體，線的本體就是絲的本體，這有什麼不對嗎？ 答：如果枯萎就是繁榮，繁榮就是枯萎，那麼就應該在繁榮的時候凋零，枯萎的時候結實。而且繁榮的樹木不應該變為枯木，因為繁榮就是枯萎。枯萎之後就沒有什麼可以再變化的了。而且繁榮和枯萎是一回事，為什麼不先枯萎后繁榮，一定要先繁榮后枯萎呢？絲和線不能同時作為比喻。 問：生命形態的消逝應該徹底消失，為什麼還要承受死亡的形態，綿延不絕呢？ 答：生命產生和消滅的本體，一定要有其次序。突然產生的，必定突然消滅；逐漸產生的，必定逐漸消滅。突然產生的，如疾風驟雨；逐漸產生的，如動植物。有突然有漸進，這是事物的規律。 難：論典上說，人的本質有知覺，樹木的本質沒有知覺。難道不是因為人能感知冷熱，知道痛癢，養護它就生長，傷害它就死亡嗎？樹木也是這樣啊，春天就繁榮，秋天就凋零，栽種它就生長，拔掉它就死亡，為什麼說它沒有知覺呢？現在人的本質就像樹木一樣，神留駐則形體存在，神離去則形體廢棄。存在就是繁榮的樹木，廢棄就是枯萎的樹木。您怎麼分辨？這不是神的作用，卻說本質有知覺嗎？所有的存在都是通過神來感知，沒有通過本質來感知的。只是草木昆蟲的本性，僅僅能感覺到繁榮和枯萎、生存和死亡。而人類的意識則能通曉安危利害。為什麼說不是像樹木的本質一樣作為形體，又有不同於樹木的知覺作為神呢？這就是形體和神是兩個可以區分的存在。只是樹木稟賦陰陽的偏頗之氣，人包含一靈的精妙之光。它們的知覺或許相同，但它們的神則不同。關於骨骸和形骸的討論，關於死生授受的說法，道理已經預先確定，事情又不符合常理，何必強行辯解呢？ 問：如果形體就是神，那麼手等也是神嗎？ 答：都是神的一部分。 問：如果都是神，
【English Translation】 English version: Question: If the substance of silk transforms into the substance of thread, and the substance of thread is the substance of silk, what fault is there in that? Answer: If withered is the same as flourishing, and flourishing is the same as withered, then one should wither when flourishing and bear fruit when withered. Moreover, a flourishing tree should not transform into a withered tree, because flourishing is the same as withered. There is nothing left to transform after withering. Furthermore, if flourishing and withering are the same, why not wither first and then flourish? Why must one flourish first and then wither? Silk and thread cannot be used as a simultaneous analogy. Question: The demise of a living form should result in complete annihilation. Why then must one continue to undergo the form of death, endlessly? Answer: The substance of birth and death must have its order. That which arises suddenly must perish suddenly; that which arises gradually must perish gradually. That which arises suddenly is like a sudden gust of wind or a rainstorm; that which arises gradually is like plants and animals. There is suddenness and gradualness; this is the principle of things. Objection: The treatise says, 'The essence of man has consciousness; the essence of wood has no consciousness.' Is it not because man can perceive cold and heat, know pain and itching, and lives when nurtured and dies when injured? Trees are also like this: they flourish in spring and wither in autumn; they live when planted and die when uprooted. Why say they have no consciousness? Now, the essence of man is like wood: when the spirit remains, the form exists; when the spirit departs, the form decays. Existence is like a flourishing tree; decay is like a withered tree. How do you distinguish this? Is this not the function of the spirit, yet you say the essence has consciousness? All existence is perceived through the spirit, not through the essence. It is just that the nature of plants, insects, and creatures can only perceive flourishing and withering, life and death. But the consciousness of humans can understand safety, danger, benefit, and harm. Why say that it is not like the essence of wood as the form, and yet has a consciousness different from that of wood as the spirit? This means that form and spirit are two separate existences. It is just that trees are endowed with the partiality of yin and yang, while humans contain the refined light of a single spirit. Their perceptions may be the same, but their spirits are different. The discussion of bones and skeletal remains, the talk of the transmission of life and death, the principles have already been predetermined, and the matter does not conform to reason. Why force an explanation? Question: If the form is the spirit, then are hands and so on also the spirit? Answer: They are all parts of the spirit. Question: If all are spirit,
分神應能慮。手等亦應能慮也。
答曰。手等有痛癢之知。而無是非之慮。
問曰。知之與慮為一為異。
答曰。知即是慮。淺則為知。深則為慮。
問曰。若爾應有二慮。慮既有二。神有二乎。
答曰。人體唯一。神何得二。
問曰。若不得二安有痛癢之知而復有是非之慮。
答曰。如手足雖異總為一人。是非痛癢雖復有異。亦總為一神矣。
問曰。是非之慮不關手足。當關何也。
答曰。是非之慮心器所主。
問曰。心器是五藏之心非耶。
答曰。是也。
問曰。五藏有何殊別。而心獨有是非之慮。
答曰。七竅亦復何殊。而司用不均何也。
問曰。慮思無方。何以知是心器所主。
答曰。心病則思乖。是以知心為慮本。
問曰。何知不寄在眼等分中耶。
答曰。若慮可寄於眼分。眼何故不寄於耳分也。
問曰。慮體無本故可寄之於眼分。眼自有本。不假寄於他分。
答曰。眼何故有本而慮無本。茍無本於我形。而可遍寄於異地。亦可張甲之情。寄王乙之軀。李丙之性。托趙丁之體。然乎哉。不然也。
難曰。論云。形神不殊手等皆是神分。此則神以形為體。體全即神全。體傷即
【現代漢語翻譯】 現代漢語譯本： 問：如果神可以分化，那麼手等肢體也應該能夠思考吧？ 答：手等肢體有痛癢的感覺，但沒有辨別是非的思考能力。 問：感覺和思考是一回事還是兩回事？ 答：感覺就是思考。淺顯的就稱為感覺，深刻的就稱為思考。 問：如果這樣，那麼應該有兩種思考。思考既然有兩種，那麼神也有兩種嗎？ 答：人體只有一個，神怎麼會有兩個呢？ 問：如果不能有兩個神，那麼怎麼會有痛癢的感覺，又會有辨別是非的思考呢？ 答：就像手和腳雖然不同，但總歸屬於一個人。是非和痛癢雖然不同，也總歸屬於一個神。 問：辨別是非的思考不關乎手腳，那應該關乎什麼呢？ 答：辨別是非的思考由心器（指心臟，作為思維器官）主管。 問：心器是五臟中的心臟嗎？ 答：是的。 問：五臟有什麼區別，而只有心臟有辨別是非的思考能力？ 答：七竅又有什麼區別，而它們的功能卻不相同呢？ 問：思考沒有固定的方向，怎麼知道是由心器主管的呢？ 答：心臟生病，思考就會錯亂，因此知道心臟是思考的根本。 問：怎麼知道思考不是寄託在眼睛等器官的一部分中呢？ 答：如果思考可以寄託在眼睛的一部分中，那麼眼睛為什麼不寄託在耳朵的一部分中呢？ 問：思考本身沒有固定的本體，所以可以寄託在眼睛的一部分中。眼睛本身有本體，不需要寄託在其他部分。 答：眼睛為什麼有本體而思考沒有本體？如果思考沒有固定的本體，可以隨意寄託在不同的地方，那麼也可以把張甲的情感寄託在王乙的身體上，把李丙的性格寄託在趙丁的身體上。這樣可以嗎？當然不行。 難：論典上說，形體和神識沒有區別，手等肢體都是神識的一部分。這就是說，神識以形體為本體，形體完整，神識就完整；形體受傷，神識就……
【English Translation】 English version: Question: If the spirit can be divided, then the hands and other limbs should also be able to think? Answer: The hands and other limbs have the sensation of pain and itching, but they do not have the ability to think and distinguish right from wrong. Question: Are sensation and thought the same thing or two different things? Answer: Sensation is thought. The shallow is called sensation, and the deep is called thought. Question: If so, then there should be two kinds of thought. Since there are two kinds of thought, are there two spirits? Answer: The human body is only one, how can there be two spirits? Question: If there cannot be two spirits, then how can there be the sensation of pain and itching, and also the thought of distinguishing right from wrong? Answer: Just as the hands and feet are different, but they all belong to one person. Although right and wrong and pain and itching are different, they all belong to one spirit. Question: The thought of distinguishing right from wrong does not concern the hands and feet, so what should it concern? Answer: The thought of distinguishing right from wrong is governed by the heart organ (心器, xīn qì, referring to the heart as a thinking organ). Question: Is the heart organ the heart among the five viscera? Answer: Yes. Question: What is the difference between the five viscera, that only the heart has the ability to think and distinguish right from wrong? Answer: What is the difference between the seven orifices, that their functions are not the same? Question: Thought has no fixed direction, how do you know that it is governed by the heart organ? Answer: If the heart is sick, thought will be disordered, therefore we know that the heart is the root of thought. Question: How do you know that thought is not lodged in a part of the eyes or other organs? Answer: If thought can be lodged in a part of the eyes, then why doesn't the eye lodge in a part of the ear? Question: Thought itself has no fixed substance, so it can be lodged in a part of the eyes. The eye itself has a substance, so it does not need to be lodged in other parts. Answer: Why does the eye have a substance but thought does not? If thought has no fixed substance and can be lodged anywhere, then can Zhang Jia's (張甲) emotions be lodged in Wang Yi's (王乙) body, and Li Bing's (李丙) nature be entrusted to Zhao Ding's (趙丁) body? Is that possible? Of course not. Objection: The treatise says that the form and spirit are not different, and the hands and other limbs are all parts of the spirit. This means that the spirit takes the form as its substance, and if the form is complete, the spirit is complete; if the form is injured, the spirit is...
佛缺矣。神者何。識慮也。今人或斷手足殘肌膚。而智思不亂。猶孫臏刖趾兵略愈明。盧浮解腕儒道方謐。此神與形離。形傷神不害之切證也。但神任智以役物。托器以通照。視聽香味各有所憑。而思識歸乎心器。譬如人之有宅東閣延賢。南軒引景。北牖招風。西欞映月。主人端居中溜以收四事之用焉。若如來論口鼻耳目各有神分。一目病即視神毀。二目應俱盲矣。一耳疾即聽神傷。兩耳俱應聾矣。今則不然。是知神以為器非以為體也。
又云。心為慮本慮不可寄之他分。若在於口眼耳鼻。斯論然也。若在於他心則不然矣。耳鼻雖共此體。不可以相雜。以其所司不同器。器用各異也。他心雖在彼形而可得相涉。以其神理均妙識慮齊功也。故書稱。啟爾心沃朕心。詩云。他人有心。予忖度之。齊桓師管仲之謀。漢祖用張良之策。是皆本之於我形。寄之於他分。何云張甲之情不可托王乙之軀。李丙之性勿得寄趙丁之體乎。
問曰。聖人之形猶凡人之形。而有凡聖之殊。故知形神異矣。
答曰。不然。金之精者能照。穢者不能照。能照之精金寧有不照之穢質。又豈有聖人之神。而寄凡人之器。亦無凡人之神。而托聖人之體。是以八彩重瞳勛華之容。龍顏馬口軒皋之狀。此形表之異也。比干之心七竅並列。
【現代漢語翻譯】 現代漢語譯本：佛陀已經圓寂了。什麼是神呢？是人的意識和思慮。現在有人斷了手腳，殘缺了肌膚，但是智慧和思緒並沒有紊亂。就像孫臏被砍斷了腳，他的軍事才能反而更加顯明；盧浮割斷了手腕，他的儒家思想和道家思想反而更加平和寧靜。這就是神與形分離，形體受到損傷而精神不受損害的確鑿證據。但是神依靠智慧來役使外物，憑藉形體器官來通達外界。視覺、聽覺、嗅覺、味覺各有其所依賴的器官，而思考和意識歸於心這個器官。這就像人有一座住宅，東邊的閣樓用來招待賢士，南邊的窗戶用來引入美景，北邊的窗戶用來招引涼風，西邊的窗欞用來映照月光，主人端坐在房屋的中央，從而收取四方之用。如果像如來所說，口、鼻、耳、目各有其神，那麼一隻眼睛生病，視覺之神就應該受到損害，兩隻眼睛都應該瞎掉；一隻耳朵有疾病，聽覺之神就應該受到損傷，兩隻耳朵都應該聾掉。但現在並不是這樣。由此可知，神是用來使用器官的，而不是器官構成的形體。 又有人說，心是思慮的根本，思慮不能寄託在其他器官上。如果思慮在於口、眼、耳、鼻，這種說法是對的。但如果思慮在於他人的心，那就不是這樣了。耳朵和鼻子雖然共用一個身體，但不能互相混雜，因為它們所掌管的功能不同，器官的用途也各不相同。他人的心雖然在別人的身體里，卻可以互相涉入，因為他們的精神道理同樣精妙，意識和思慮具有相同的功用。所以《尚書》上說：『開啟你的心來洗滌我的心。』《詩經》上說：『別人有心，我能揣測到。』齊桓公採用管仲的計謀，漢高祖使用張良的策略，這些都是從我自身出發，寄託於他人。為什麼說張甲的情感不能寄託在王乙的身體上，李丙的本性不能寄託在趙丁的身體上呢？ 有人問道：聖人的形體和凡人的形體一樣，卻有凡人和聖人的區別，由此可知形體和精神是不同的。 回答說：不是這樣的。金子中精純的部分能夠照亮，污濁的部分不能照亮。能夠照亮的精金難道會有不能照亮的污濁部分嗎？又怎麼會有聖人的精神寄託在凡人的器官上，或者凡人的精神寄託在聖人的身體上呢？所以有八彩重瞳（指舜的眼睛，有八種顏色，兩個瞳孔）這樣勛華的容貌，龍顏馬口（指伏羲的容貌，有龍一樣的面容，馬一樣的嘴）軒轅（指黃帝）這樣的相貌。這就是形體外表的差異。比干的心有七個孔竅並列。
【English Translation】 English version: Buddha has passed away. What is 'shen' (spirit, consciousness)? It is the mind's awareness and thoughts. Now, some people have their hands and feet cut off, or their skin damaged, but their intelligence and thoughts are not disturbed. Just like Sun Bin (a military strategist) whose feet were amputated, his military strategies became even more brilliant; Lu Fu (a scholar) who cut off his wrist, his Confucian and Daoist thoughts became more peaceful and serene. This is concrete proof that the 'shen' is separate from the 'xing' (form, body), and that damage to the body does not harm the spirit. However, the 'shen' relies on wisdom to command external things, and depends on physical organs to perceive the outside world. Sight, hearing, smell, and taste each rely on their respective organs, while thought and consciousness belong to the organ of the heart. It is like a person having a house, with an eastern pavilion to entertain the wise, a southern window to bring in beautiful scenery, a northern window to invite cool breezes, and a western lattice to reflect the moonlight. The master sits upright in the central hall, thus receiving the benefits of all four directions. If, as the Tathagata (another name for Buddha) says, the mouth, nose, ears, and eyes each have their own 'shen', then if one eye is diseased, the 'shen' of sight should be damaged, and both eyes should be blind; if one ear has a disease, the 'shen' of hearing should be harmed, and both ears should be deaf. But this is not the case. From this, we know that the 'shen' is for using the organs, not that the organs constitute the body. Furthermore, it is said that the heart is the root of thought, and thought cannot be entrusted to other parts. If thought resides in the mouth, eyes, ears, and nose, this statement is correct. But if thought resides in the hearts of others, then it is not so. Although the ears and nose share the same body, they cannot be mixed together, because they govern different functions, and the uses of the organs are different. Although the hearts of others are in other bodies, they can be mutually involved, because their spiritual principles are equally subtle, and their consciousness and thoughts have the same function. Therefore, the Book of Documents says: 'Open your heart to wash my heart.' The Book of Odes says: 'Others have hearts, and I can fathom them.' Duke Huan of Qi (a ruler) adopted Guan Zhong's (a minister) strategies, and Emperor Gaozu of Han (a ruler) used Zhang Liang's (a strategist) plans. These all originate from my own form and are entrusted to others. Why say that Zhang Jia's emotions cannot be entrusted to Wang Yi's body, and Li Bing's nature cannot be entrusted to Zhao Ding's body? Someone asked: The form of a sage is the same as the form of an ordinary person, but there is a difference between ordinary people and sages. From this, we know that form and spirit are different. The answer is: It is not so. The pure part of gold can illuminate, while the impure part cannot illuminate. Can the pure gold that can illuminate have an impure part that cannot illuminate? How can the spirit of a sage be entrusted to the organs of an ordinary person, or the spirit of an ordinary person be entrusted to the body of a sage? Therefore, there are the eight-colored double pupils (referring to Emperor Shun's eyes, which had eight colors and two pupils), the majestic appearance of the dragon face and horse mouth (referring to the appearance of Fu Xi, who had a dragon-like face and a horse-like mouth), and the appearance of Xuan Yuan (referring to the Yellow Emperor). These are the differences in physical appearance. Bi Gan's (a loyal minister) heart had seven orifices arranged side by side.
伯約之膽其大如拳。此心器之殊也。是以聖人區分每異常品。非唯道革群生。乃亦形超萬有。凡聖均體所未敢安。
問曰。子云。聖人之形必異於凡。敢問。陽貨類仲尼。項籍似帝舜。舜項孔陽智革形同。其故何耶。
答曰。珉似玉而非玉。鶋類鳳而非鳳。物誠有之。人故宜爾。項陽貌似而非實。以心器不均雖貌無益也。
問曰。凡聖之殊形器不一可也。聖人員極理無有二而且殊姿。陽文異狀神不繫色。於此益明。
答曰。聖與聖同。同於聖器而器不必同也。猶馬殊毛而齊逸。玉異色而均美。是以晉棘楚和等價連城。驎騮盜驪俱致千里。
問曰。形神不二既聞之矣。形謝神滅理固宜然。敢問。經云。為之宗廟以鬼饗之。何謂也。
答曰。聖人之教然也。所以從孝子之心。而厲偷薄之意。神而明之。此之謂矣。
問曰。伯有被甲彭生豕見。墳素著其事。寧是設教而已耶。
答曰。妖怪茫茫或存或亡理死者眾不皆為鬼。彭生伯有何獨能然。乍人乍豕。未必齊鄭之公子也。
問曰。易稱故知鬼神之情狀與天地相似而不違。又曰。載鬼一車其義云何。
答曰。有禽焉有獸焉。飛走之別也。有人焉有鬼焉。幽明之別也。人滅而為鬼。鬼滅而為人。則吾未知也。
【現代漢語翻譯】 現代漢語譯本 伯約（人名，字叔重，三國時期蜀漢將領）的膽量像拳頭一樣大，這是因為他的心智器量與衆不同。因此，聖人總是與普通人區分開來，不僅在道義上變革眾生，也在形體上超越萬物。凡人和聖人在本質上相同，這是不可否認的。
問：子（孔子）說：『聖人的形貌必定與凡人不同。』請問，陽貨（春秋末期魯國權臣）的相貌與仲尼（孔子）相似，項籍（項羽）的相貌與帝舜相似，舜、項、孔、陽，他們的智慧不同，變革也不同，但形貌卻相似，這是什麼原因呢？
答：珉（似玉的美石）像玉卻不是玉，鶋（一種鳥）像鳳卻不是鳳。事物確實有相似之處，人也應該如此。項籍和陽貨只是外貌相似，但本質不同。因為他們的心智器量不同，即使外貌相似也沒有用。
問：凡人和聖人的不同，形貌和器量不同是可以理解的。但聖人達到極高的境界，道理只有一個，為什麼聖人的姿態還會有不同呢？陽文（指玉的紋理）的形狀不同，精神不依附於外表顏色。這一點更加明顯。
答：聖人與聖人是相同的，相同在於他們的聖人之器，但器量不必相同。就像馬的毛色不同，但奔跑的速度一樣快；玉的顏色不同，但品質一樣美好。因此，晉國的棘（玉名）和楚國的和氏璧（玉名）價值連城，驎（駿馬名）、盜驪（駿馬名）都能日行千里。
問：形體和精神不二的道理我已經聽過了。形體消亡，精神也隨之消滅，這是理所當然的。請問，經典上說：『為他建立宗廟，讓鬼魂來享用。』這是什麼意思呢？
答：這是聖人的教誨。這樣做是爲了順應孝子的心意，並勸誡那些輕薄的人。使鬼神之事更加顯明，就是這個意思。
問：伯有（春秋時期魯國大夫，死後化為厲鬼）披甲，彭生（春秋時期齊國大夫，被殺后化為豬）以豬的形象出現，史書上都記載了這些事。難道這只是爲了設教嗎？
答：妖怪之事，虛無縹緲，有的存在，有的消亡。道理是死去的人很多，但不是所有的人都會變成鬼。彭生和伯有為什麼就能變成鬼呢？一會兒是人，一會兒是豬，未必是齊國或鄭國的公子。
問：《易經》上說：『所以知道鬼神的情狀，與天地相似而不違背。』又說：『用車載鬼』，這是什麼意思呢？
答：有禽，有獸，這是飛翔和奔走的區別。有人，有鬼，這是幽暗和光明的區別。人死後變成鬼，鬼死後變成人，我就不知道了。
【English Translation】 English version Bo Yue's (a general of Shu Han during the Three Kingdoms period) courage was as big as a fist. This is because his mind and capacity were extraordinary. Therefore, sages are always distinguished from ordinary people, not only transforming all beings in morality but also transcending all things in form. It cannot be denied that ordinary people and sages are the same in essence.
Question: You (Confucius) said, 'The appearance of a sage must be different from that of ordinary people.' May I ask, Yang Huo's (a powerful minister of Lu in the late Spring and Autumn period) appearance was similar to that of Zhongni (Confucius), and Xiang Ji's (Xiang Yu) appearance was similar to that of Emperor Shun. Shun, Xiang, Kong, and Yang, their wisdom was different, and their transformations were different, but their appearances were similar. What is the reason for this?
Answer: Min (a beautiful stone similar to jade) is like jade but not jade, and Ju (a kind of bird) is like a phoenix but not a phoenix. Things do have similarities, and people should be the same. Xiang Ji and Yang Huo only had similar appearances, but their essence was different. Because their minds and capacities were different, even if their appearances were similar, it was useless.
Question: The difference between ordinary people and sages, the difference in appearance and capacity, is understandable. But sages reach the highest realm, and there is only one principle. Why are there still differences in the appearance of sages? The shape of Yang Wen (referring to the texture of jade) is different, and the spirit does not depend on the color of the appearance. This is even clearer.
Answer: Sages are the same as sages, the same in their sage's capacity, but the capacity does not have to be the same. Just like the color of a horse's hair is different, but the speed of running is the same; the color of jade is different, but the quality is the same. Therefore, the Jin's Ji (name of jade) and the Chu's He Shi Bi (name of jade) are worth a lot of money, and Lin (name of a fine horse) and Dao Li (name of a fine horse) can travel thousands of miles a day.
Question: I have already heard the principle that form and spirit are not two. It is natural that the form disappears and the spirit also disappears. May I ask, the scriptures say, 'Build ancestral temples for them so that the ghosts can enjoy them.' What does this mean?
Answer: This is the teaching of the sages. Doing so is to follow the hearts of filial sons and admonish those who are frivolous. To make the affairs of ghosts and gods more clear, that is what it means.
Question: Bo You (a doctor of Lu in the Spring and Autumn period, who turned into a ghost after his death) wore armor, and Peng Sheng (a doctor of Qi in the Spring and Autumn period, who appeared as a pig after being killed) appeared in the image of a pig. These things are recorded in history books. Is this just for the purpose of setting up a teaching?
Answer: The affairs of monsters are ethereal, some exist, and some disappear. The principle is that many people die, but not everyone becomes a ghost. Why can Peng Sheng and Bo You become ghosts? Sometimes a person, sometimes a pig, not necessarily the son of Qi or Zheng.
Question: The Book of Changes says, 'Therefore, we know the situation of ghosts and gods, which is similar to heaven and earth and does not violate them.' It also says, 'Load a cart with ghosts.' What does this mean?
Answer: There are birds, and there are beasts, which is the difference between flying and running. There are people, and there are ghosts, which is the difference between darkness and light. I don't know if people become ghosts after death, and ghosts become people after death.
難曰。論云。豈有聖人之神。而寄凡人之器。亦無凡人之神。而托聖人之體。今陽貨類仲尼。項籍似帝舜。即是凡人之神托聖人之體也。珉玉鶋鳳不得為喻。今珉自名珉玉實名玉。鶋號鶢鶋鳳曰神鳳。名既殊稱貌亦爽實。今舜重瞳子。項羽亦重瞳子。非有珉玉二名。唯睹重瞳相類。又有女媧蛇軀。皋陶馬口。非直聖神入于凡器。遂乃托乎蟲畜之體。此形神殊別明闇不同。茲益昭顯也。若形神為一理絕前因者。則聖應誕聖。賢必產賢。勇怯愚智悉類其本。即形神之所陶甄。一氣之所孕育。不得有堯睿朱嚚瞍頑舜聖矣。論又云。聖同聖氣而器不必同。猶馬殊毛而齊逸。今毛復是逸器耶。馬有同毛色而異駑駿者如此。則毛非逸相。由體無聖器矣。人形骸無凡聖之別。而有貞脆之異。故遐靈棲於遠質。促神寓乎近體。則唯斯而已耳。向所云聖人之體旨。直語丘舜之形。不言器有聖智。非矛盾之說。勿近於此惑。
問曰。知此神滅有何利用。
答曰。浮屠害政桑門蠹俗風驚霧起馳蕩不休。吾哀其弊思拯其溺。夫竭財以赴僧。破產以趨佛。而不恤親戚不憐窮匱者何耶。良由厚我之情深濟物之意淺。是以圭撮涉于貧友。吝情動于顏色。千鐘委于富僧歡懷暢于容發。豈不以僧有多稌之期。友無遺秉之報。務施不關周
急。立德必于在己。惑以茫昧之言。懼以阿鼻之苦。誘以虛誕之詞。欣以兜率之樂。故棄縫掖襲橫衣。廢俎豆列瓶缽。家家棄其親愛。人人絕其嗣續。至使兵挫於行間。吏空于官府。粟罄于惰游。貨殫于土木。所以奸宄佛勝頌聲尚權。惟此之故也。其流莫已其病無垠。若知陶甄稟于自然。森羅均于獨化。忽焉自有恍爾而無。來也不御。去也不追。乘夫天理各安其性。小人甘其壟畝。君子保其恬素。耕而食。食不可窮也。蠶以衣。衣不可盡也。下有餘以奉其上。上無為以待其下。可以全生可以養親。可以為己可以為人。可以匡國可以霸君用此道也。
難曰。佛之有無寄於神理存滅。既有往論。且欲略言。今指辯其損益語其利害。以弼夫子過正之談。子云。釋氏蠹俗傷化費貨損役。或者為之。非佛之尤也。佛之立教本以好生惡殺修善務施。好生非正欲繁育鳥獸。以人靈為重。惡殺豈可得緩宥逋逃。以哀矜斷察。修善不必瞻丈六之形。以忠信為上。務施不茍使殫財土木。以周急為美。若絕嗣續則必法種不傳。如並起浮圖。又亦種殖無地。凡且猶知之。況我慈氏寧樂爾乎。今守株桑門迷瞀俗士。見寒者不施之短褐。遇饑者不錫以糠豆。而競聚無識之僧。爭造眾多之佛。親戚棄而不眄。祭祀廢而不修。良繒碎于剎上。丹金
【現代漢語翻譯】 現代漢語譯本：務必從自身做起樹立德行。有人用含糊不清的話語迷惑百姓，用阿鼻地獄的苦難恐嚇他們，用虛假的言辭誘騙他們，用兜率天的快樂引誘他們。因此，人們拋棄了漢服，穿上了胡服；廢棄了祭祀用的禮器，擺上了僧侶的缽盂。家家戶戶拋棄了親人，人人都斷絕了子嗣。以至於軍隊在戰場上受挫，官府空虛無人，糧食在遊手好閒的人手中耗盡，錢財在土木工程中耗盡。所以，奸邪之徒得勢，佛的頌揚之聲壓倒了一切，權術至上，都是因為這個緣故啊！這種流弊沒完沒了，這種弊病沒有止境。如果懂得萬物的創造來源於自然，世間萬物都是獨自演化而來，忽然出現又恍惚消失，來的時候不迎接，去的時候不追趕，順應天理，各自安守本性，小人安於田地，君子保持恬淡樸素，耕田而食，食物就不會匱乏；養蠶而衣，衣服就不會用盡。百姓有剩餘的財物來供奉君上，君上無為而治來對待百姓。這樣就可以保全生命，可以贍養父母，可以成就自己，可以幫助他人，可以匡扶國家，可以稱霸天下，用的就是這個道理啊。
反駁的人說：佛的存在與否取決於神理的存亡，既然已經有了以往的討論，現在就想簡單地說幾句。現在只想辯論它的壞處和好處，說說它的利弊，來彌補您的過於正直的言論。您說，佛教蠹蝕社會風氣，敗壞教化，浪費錢財，損害勞力，或許是有人這樣做，但這並不是佛的過錯啊。佛創立教義，本來是爲了好生惡殺，修行善事，努力佈施。好生不是要過分地繁殖鳥獸，而是要以人的靈性為重。厭惡殺戮，難道可以放寬對逃犯的懲罰嗎？應該用哀憐之心來明察事理。修行善事，不必瞻仰高大的佛像，而要以忠誠守信為上。努力佈施，不是要隨意地耗盡錢財在土木工程上，而是要以賙濟急難為美。如果斷絕子嗣，那麼佛法必定無法傳承。如果到處興建佛塔，那麼又像種地沒有土地一樣。凡夫俗子尚且知道這些道理，何況我慈悲的彌勒佛呢，難道會喜歡這樣嗎？現在那些死守教條的和尚，愚昧無知的俗人，看到受凍的人不施捨粗布短衣，遇到飢餓的人不給他們米糠豆屑，卻爭相聚集無知的僧人，爭著建造眾多的佛像，親戚拋棄了不看一眼，祭祀廢棄了不去修繕，精美的絲綢撕碎用在佛寺上，大量的金箔
【English Translation】 English version: It is imperative to establish virtue by focusing on oneself. Some people惑(confuse) the populace with vague and obscure words, 懼(frighten) them with the suffering of Avici Hell (阿鼻, deepest level of hell), 誘(entice) them with false and absurd claims, and 欣(delight) them with the pleasures of Tushita Heaven (兜率, a heaven in Buddhist cosmology). Therefore, people abandon Han Chinese clothing (縫掖, traditional Chinese clothing) and adopt barbarian garments (橫衣, non-Han clothing); they discard sacrificial vessels (俎豆, ritual vessels) and arrange monks' alms bowls (瓶缽, begging bowls). Every family abandons their loved ones, and everyone severs their lineage (嗣續, descendants). Consequently, armies are defeated on the battlefield, government offices are empty, grain is exhausted by idlers, and wealth is depleted by construction projects. Thus, treacherous individuals gain power, the praise of Buddha surpasses all else, and power becomes paramount. This is the reason for all of this! This malpractice is endless, and this ailment has no limit. If one understands that the creation of all things originates from nature, and that all phenomena in the universe evolve independently, appearing suddenly and vanishing in a blur, neither welcoming their arrival nor pursuing their departure, conforming to the principles of nature and each content with their own nature, the common people will be content with their fields, and the gentlemen will preserve their tranquility and simplicity. Tilling the land for food, food will never be exhausted; raising silkworms for clothing, clothing will never be depleted. The people will have surplus to offer to their rulers, and the rulers will govern without interference, allowing the people to thrive. In this way, one can preserve life, support parents, benefit oneself, benefit others, strengthen the country, and dominate the world. This is the way to use this principle!
The objector says: The existence or non-existence of Buddha depends on the survival or demise of divine principles. Since there have been previous discussions, I would like to briefly say a few words. Now, I only want to debate its disadvantages and advantages, and talk about its pros and cons, to supplement your overly righteous remarks. You said that Buddhism undermines social customs, corrupts education, wastes money, and damages labor. Perhaps some people do this, but this is not the fault of Buddha. The Buddha established his teachings originally to cherish life and abhor killing, cultivate good deeds, and strive to give alms. Cherishing life is not about excessively breeding birds and beasts, but about valuing the spirituality of humans. Hating killing, can we relax the punishment for fugitives? We should use compassion to discern matters. Cultivating good deeds does not require admiring tall Buddha statues, but taking loyalty and trustworthiness as the highest virtue. Striving to give alms is not about arbitrarily exhausting money on construction projects, but about making it beautiful to help those in need. If descendants are cut off, then the Dharma will certainly not be passed on. If pagodas are built everywhere, then it is like planting without land. Even ordinary people know these principles, let alone Maitreya (慈氏, the future Buddha), who is compassionate, would he be happy with this? Now, those monks who rigidly adhere to the rules, and the ignorant laypeople, seeing those who are freezing do not give them coarse short clothes, and encountering those who are hungry do not give them rice bran and beans, but compete to gather ignorant monks, and compete to build many Buddha statues, abandoning relatives without looking at them, abandoning sacrifices without repairing them, exquisite silk is torn to pieces and used on temples, and large amounts of gold leaf
縻于塔下。而謂為福田期以報業。此並體佛未深解法不妙。雖呼佛為佛。豈曉歸佛之旨。號僧為僧寧達依僧之意。此亦神不降福。予無取焉。夫六家之術各有流弊。儒失於僻。墨失於蔽。法失於峻。名失於詐。咸由祖述者。失其傳以致泥溺。今子不以僻蔽誅孔墨峻詐責韓鄧。而獨罪我如來貶茲正覺。是忿風濤而毀舟楫也。今逆悖之人無賴之子。上罔君親下虛儔類。或不忌明憲而乍懼幽司。憚閻羅之猛畏牛頭之酷。遂悔其穢惡。化而遷善。此之益也。又罪福之理。不應殊於世教背乎人情。若有事君以忠。奉親唯孝。與朋友信。如斯人者猶以一眚掩德蔑而棄之。裁犯蟲魚陷於地獄。斯必不然矣。夫忠莫逾于伊尹。孝莫尚乎曾參。伊公宰一畜以膳湯。曾子烹只禽以養點。而皆同趨炎鑊俱赴鋒樹。是則大功沒于小過。奉上反於惠下。昔彌子矯駕猶以義弘免戮。嗚呼曾謂靈匠不如衛君乎。故知此為忍人之防。而非仁人之誡也。若能監彼流宕釁不在佛。觀此禍福悟教開誘。思息末以尊本。不拔本以極末。念忘我以弘法。不后法以利我。則雖曰未佛。吾必謂之佛矣。
難范中書神滅論(曹思文) 難神滅第一(並啟詔答)
范答第一 重難神滅第二(重啟詔答)
難范中書神滅論
曹思文
論曰。神
即形也。形即神也。是以形存則神存。形謝則神滅也。
難曰。形非即神也。神非即形也。是合而為用者也。而合非即矣。生則合而為用。死則形留而神逝也。何以言之。昔者趙簡子疾五日不知人。秦穆公七日乃寤。並神遊于帝所。帝賜之鈞天廣樂。此其形留而神遊者乎。若如論言形滅則神滅者。斯形之與神。應如影響之必俱也。然形既病焉則神亦病也。何以形不知人神獨遊帝。而欣歡于鈞天廣樂乎。斯其寐也魂交故。神遊于胡蝶。即形與神分也。其覺也形開。遽遽然周也。即形與神合也。神之與形有分有合。合則共為一體。分則形亡而神逝也。是以延陵喪子而言曰。骨肉歸復于土。而魂氣無不之也。斯即形止而神不止也。然經史明證灼灼也。如此寧是形止而神滅者乎。
論曰。問者曰。經云。為之宗廟以鬼饗之。通云。非有鬼也。斯是聖人之教然也。所以達孝子之心。而厲偷薄之意也。
難曰。今論所云皆情言也。而非聖旨。請舉經記以證聖人之教。孝經云。昔者周公郊祀后稷以配天。宗祀文王于明堂。以配上帝。若形神俱滅。復誰配天乎。復誰配帝乎。且無臣而為有臣。宣尼云。天可欺乎。今稷無神矣。而以稷配斯是周旦其欺天乎。果其無稷也。而空以配天者。即其欺天矣。又其欺人也。斯是
【現代漢語翻譯】 現代漢語譯本： 這就是形體。形體就是精神。因此，形體存在則精神存在，形體消亡則精神消滅。 有人反駁說：形體並非就是精神，精神也並非就是形體。它們是結合起來發揮作用的。而結合並非就是同一。活著的時候結合起來發揮作用，死後形體留下而精神離去。為什麼這麼說呢？從前趙簡子生病五天不省人事，秦穆公七天才醒來，都是精神遊歷于天帝的住所，天帝賜予他們鈞天廣樂。這難道不是形體留下而精神遊歷嗎？如果像你所說形體消滅則精神消滅，那麼形體與精神，應該像影子一樣必然同時存在。然而形體生病的時候精神也生病。為什麼形體不省人事而精神卻獨自遊歷天帝的住所，並且欣喜于鈞天廣樂呢？這是因為他們睡著的時候魂魄交感，所以精神遊歷于胡蝶，這就是形體與精神分離。他們醒來的時候形體舒展，精神也隨之恢復，這就是形體與精神結合。精神與形體有分離有結合，結合則共同成為一體，分離則形體消亡而精神離去。因此延陵季子在喪子時說：『骨肉歸於泥土，而魂氣無所不至。』這就是形體停止而精神不止。經典史書的明確證據是如此確鑿。這樣怎麼能說是形體停止而精神消滅呢？ 論者說：提問的人說，經典上說，為他們建立宗廟來祭祀鬼神，通俗的說法是，並沒有鬼神。這是聖人的教誨。這是爲了表達孝子的心意，而勸誡那些輕薄的人。 有人反駁說：現在你所說的都是情理上的話，而不是聖人的旨意。請你舉出經典記載來證明聖人的教誨。《孝經》上說：從前周公在郊外祭祀后稷（周朝始祖，農業神），用他來配祭天；在明堂祭祀文王（周文王），用他來配祭上帝。如果形體和精神都消滅了，又用誰來配祭天呢？又用誰來配祭上帝呢？況且沒有臣子卻當做有臣子，孔子說：『天可以欺騙嗎？』現在後稷沒有神靈了，卻用后稷來配祭，這難道是周公欺騙天嗎？如果確實沒有後稷的神靈，卻空空地用他來配祭天，那就是欺騙天了。這也是欺騙人。
【English Translation】 English version: This is form (xing). Form is spirit (shen). Therefore, when form exists, spirit exists; when form ceases, spirit vanishes. Objection: Form is not spirit, and spirit is not form. They combine to function together. But combination is not identity. In life, they combine to function; in death, form remains while spirit departs. Why do I say this? In the past, Zhao Jianzi was ill for five days and lost consciousness; Duke Mu of Qin awoke after seven days. Both of them had their spirits travel to the abode of the Emperor, who bestowed upon them the music of Juntian. Is this not a case of form remaining while spirit travels? If, as you say, when form ceases, spirit vanishes, then form and spirit should be like shadow and object, necessarily coexisting. However, when form is ill, spirit is also ill. Why is it that when form is unconscious, spirit alone travels to the Emperor's abode and rejoices in the music of Juntian? This is because when they sleep, their souls interact, so spirit travels in the form of a butterfly; this is the separation of form and spirit. When they awaken, form expands, and spirit returns; this is the union of form and spirit. Spirit and form have separation and union. When united, they become one; when separated, form perishes and spirit departs. Therefore, when Yanling Jizi mourned his son, he said, 'Flesh and bone return to the earth, but the soul and spirit go everywhere.' This is form ceasing while spirit does not cease. The clear evidence of the classics and histories is so certain. How can it be said that when form ceases, spirit vanishes? Argument: The questioner says that the classics state, 'Establish temples for them to sacrifice to the spirits,' while common saying goes, 'There are no spirits.' This is the teaching of the sages. It is to express the heart of filial sons and to admonish the frivolous. Objection: What you say now are all matters of sentiment, not the intention of the sages. Please cite classical records to prove the teachings of the sages. The 'Classic of Filial Piety' says, 'In the past, the Duke of Zhou sacrificed to Houji (ancestor of the Zhou dynasty, god of agriculture) in the suburbs to match him with Heaven; he sacrificed to King Wen (King Wen of Zhou) in the Mingtang to match him with the Supreme Emperor.' If both form and spirit vanish, who is matched with Heaven? Who is matched with the Supreme Emperor? Moreover, to treat a non-official as an official, Confucius said, 'Can Heaven be deceived?' Now Houji has no spirit, yet he is used to match with Heaven. Is this not the Duke of Zhou deceiving Heaven? If there is indeed no spirit of Houji, yet he is used to match with Heaven in vain, then it is deceiving Heaven. It is also deceiving people.
人之教。教以欺妄也。設欺妄以立教者。復何達孝子之心。厲偷薄之意哉。原尋論旨。以無鬼為義。試重詰之曰。孔子菜羹菰祭祀其祖禰也。禮云。樂以迎來哀以送往。神既無矣迎何所迎。神既無矣送何所送。迎來而樂。斯假欣于孔貌。途往而哀。又虛淚于丘體。斯則夫子之祭祀也。欺偽滿於方寸虛假盈于廟堂。聖人之教其若是乎。而云聖人之教然也何哉。
思文啟。竊見范縝神滅論。自為賓主。遂有三十餘條。思文不惟闇蔽聊難論大旨二條而已。庶欲以傾其根本。謹冒上聞。但思文情用淺匱。懼不能徴折詭經。仰黷天煦伏追震悸。謹啟。
所難二條。當別詳覽也 右詔答。
答曹錄事難神滅論
難曰。形非即神也。神非即形也。是合而為用者也。而合非即也。
答曰。若合而為用者。明不合則無用。如蛩巨相資廢一則不可。此乃是滅神之精據。而非存神之雅決。子意本欲請戰。而定為我援兵耶。
難曰。昔趙簡子疾五日不知人。秦穆公七日乃寤。並神遊于帝所。帝賜之鈞天廣樂。此形留而神逝者乎。
答曰。趙簡子之上賓秦穆之上游帝。既云耳聽鈞天。居然口嘗百味。亦可身安廣廈。目悅玄黃。或復披文繡之衣。控如龍之轡。故知神之須待既不殊人。四肢七竅每與形等
【現代漢語翻譯】 現代漢語譯本：
關於人的教導，如果教導的內容是欺騙和虛妄，那麼用欺騙和虛妄來建立的教義，又怎麼能表達孝子的真心，助長輕薄之意呢？我希望追尋您的論旨，以無鬼作為核心觀點。現在我嘗試重新詰問：孔子用菜羹和粗糙的飯食祭祀他的祖先。禮書上說：『用音樂來迎接神靈，用哀傷來送別神靈。』如果神靈根本不存在，那麼迎接的是什麼？如果神靈根本不存在，那麼送別的是什麼？迎接的時候表現得很快樂，這不過是在孔子的外表上假裝高興；送別的時候表現得很悲哀，這不過是在丘（孔子的名）的身體上虛假地流淚。這樣看來，孔子的祭祀，豈不是欺騙和虛偽充滿了內心，虛假充滿了廟堂？聖人的教導難道是這樣的嗎？而您卻說聖人的教導就是這樣，這是為什麼呢？
思文啟：我私下閱讀了范縝（Fan Zhen）的《神滅論》。他自己設定賓主，於是有了三十多條論點。我不才，見識淺薄，只能勉強評論《神滅論》的兩條主要宗旨。希望能以此來動搖它的根本。我冒昧地向上稟告。只是我思慮和能力都很淺薄，恐怕不能駁倒那些怪誕的理論。我仰望天恩，內心恐懼戰慄。謹此稟告。
所要辯駁的兩條論點，應當另外詳細審閱。——右邊是皇帝的答覆。
答覆曹錄事對《神滅論》的詰難
詰難說：形體不是神，神也不是形體。形體和神是結合起來發揮作用的。而結合並不是等同。
回答說：如果說是結合起來發揮作用，那麼就說明不結合就沒有作用。就像蛩（一種蟲）和巨（一種蟲）互相依靠，廢掉一個就不行。這正是消滅神靈的有力論據，而不是儲存神靈的精妙論斷。您的本意是想請戰，結果卻變成了我的援兵嗎？
詰難說：過去趙簡子（Zhao Jianzi）生病五天不省人事，秦穆公（Qin Mu Gong）七天才醒來。他們都是神遊于天帝的住所，天帝賜給他們鈞天廣樂（Jun Tian Guang Le）。這就是形體留在人間而神靈離去的情況吧？
回答說：趙簡子上賓于天，秦穆公上游于帝所，既然說耳朵聽到了鈞天廣樂，顯然嘴巴也嚐到了各種美味，也可以身體安住在寬廣的房屋裡，眼睛欣賞玄妙的色彩。或者還穿上了華麗的衣服，駕馭著像龍一樣的馬。由此可知，神的需求和待遇與人沒有什麼不同，四肢七竅也和形體一樣。
【English Translation】 English version:
Regarding the teachings of people, if the teachings are based on deception and falsehood, then how can a doctrine established on deception and falsehood express the true heart of a filial son and encourage frivolous intentions? I wish to trace your argument, taking 'no ghosts' as the core viewpoint. Now I try to re-question: Confucius used vegetable soup and coarse rice to sacrifice to his ancestors. The Book of Rites says: 'Use music to welcome the spirits, and use sorrow to send off the spirits.' If the spirits do not exist at all, then what is being welcomed? If the spirits do not exist at all, then what is being sent off? To appear happy when welcoming is merely feigning joy on Confucius's face; to appear sad when sending off is merely shedding false tears on Qiu's (Confucius's name) body. In this view, isn't Confucius's sacrifice filled with deception and falsehood in his heart, and filled with pretense in the temple? Is this what the teachings of the sage are like? And yet you say that the teachings of the sage are like this, why is that?
Siwen's Memorial: I have privately read Fan Zhen's (Fan Zhen) 'On the Extinction of the Soul' (Shen Mie Lun). He himself sets up the guest and host, and thus has more than thirty arguments. I am untalented and have shallow knowledge, and can only barely comment on the two main tenets of 'On the Extinction of the Soul'. I hope to shake its foundation with this. I presumptuously report to the Emperor. It's just that my thoughts and abilities are shallow, and I am afraid that I cannot refute those bizarre theories. I look up to the grace of Heaven, and my heart trembles with fear. I respectfully submit this memorial.
The two points to be refuted should be examined in detail separately. -- The reply from the Emperor on the right.
Answering Cao Records Officer's Challenge to 'On the Extinction of the Soul'
The challenge says: The form is not the spirit, and the spirit is not the form. The form and spirit combine to function. And combination is not equivalence.
The answer says: If it is said that they combine to function, then it shows that without combination, there is no function. Like the Qiong (a kind of insect) and Ju (a kind of insect) relying on each other, if one is abolished, it will not work. This is precisely a powerful argument for eliminating the spirit, not a subtle judgment for preserving the spirit. Did your intention originally want to request a battle, but instead become my reinforcements?
The challenge says: In the past, Zhao Jianzi (Zhao Jianzi) was ill for five days and lost consciousness, and Duke Mu of Qin (Qin Mu Gong) woke up after seven days. They both traveled in spirit to the residence of the Heavenly Emperor, and the Heavenly Emperor bestowed upon them the music of Jun Tian Guang Le (Jun Tian Guang Le). Is this a case of the form remaining in the world while the spirit departs?
The answer says: Zhao Jianzi was a guest in Heaven, and Duke Mu of Qin traveled to the Emperor's residence. Since it is said that the ears heard the music of Jun Tian Guang Le, it is clear that the mouth also tasted various delicacies, and the body could also live comfortably in a wide house, and the eyes could appreciate mysterious colors. Or they even wore gorgeous clothes and drove horses like dragons. From this, it can be known that the needs and treatment of the spirit are no different from those of humans, and the four limbs and seven orifices are the same as the form.
。只翼不可以適遠。故不比不飛。神無所闕。何故憑形以自立。
難曰。若如論旨形滅。即神滅者。斯形之與神應。如影之必俱也。然形既病焉。則神亦病也。何以形不知人。神獨遊帝。答曰。若如來意便是形病而神不病也。今傷之則病是形痛而神不痛也。惱之則憂是形憂而神不憂也。憂慮痛形已得之如此。何用勞神于無事耶(曹以為生則合而為用則病廢同也。死則形留而神遊。則故游帝與形不同)。
難曰。其寐也魂交故。神遊于胡蝶。即形與神分也。其覺也形開遽遽然周也。即形與神合也。
答曰。此難可謂窮辯。未可謂窮理也。子謂神遊胡蝶是真作飛蟲耶。若然者或夢為牛則負人轅辀。或夢為馬則入人跨下。明旦應有死牛死馬。而無其物何耶。又腸繞昌門此人即死。豈有遺其肝肺而可以生哉。又日月麗天廣輪千里。無容下從返婦近入懷袖。夢幻虛假無有自來矣。一旦實之良足偉也。明結想霄坐周天海。神昏于內妄見異物。豈莊生實亂南園。趙簡真登閶闔。郢外弟蕭琛亦以夢為文句甚悉。想孰取視也。
難曰。延陵喪子而言曰。骨肉歸於上。而魂氣無不之也。斯即形止而神不止也。
答曰。人之生也。資氣于天稟形於地。是以形銷于下。氣滅于上。氣滅于上。故言無不之。無不之
【現代漢語翻譯】 現代漢語譯本： 單憑一個翅膀無法遠飛，所以不互相配合就無法飛翔。如果精神（神識）沒有任何欠缺，為什麼還要憑藉形體來立足呢？ 提問：如果像你所說，形體滅亡，精神（神識）也隨之滅亡，那麼形體與精神（神識）的關係，就應該像影子一樣必然相隨。然而，形體生病，精神（神識）也應該生病。為什麼形體不知道人事，而精神（神識）卻能獨自遨遊于天帝之處？回答：如果按照你的意思，那就是形體生病而精神（神識）不生病。現在，如果傷害形體，那麼疼痛的是形體，而不是精神（神識）；如果煩惱形體，那麼憂愁的是形體，而不是精神（神識）。憂愁和疼痛形體已經如此明確地承受了，為什麼還要讓精神（神識）無事自擾呢？（曹植認為，活著的時候，形體和精神（神識）結合而發揮作用，一旦生病衰老，就一同衰廢；死後，形體留下，而精神（神識）遊離，所以說遊離于天帝之處，與形體不同。） 提問：人在睡眠時，魂魄交合，精神（神識）遊離于蝴蝶之中，這就是形體與精神（神識）分離；醒來時，形體舒展，精神（神識）周遍全身，這就是形體與精神（神識）結合。 回答：這種提問可謂是窮盡了辯論，但不能說是窮盡了道理。你所說的精神（神識）遊離于蝴蝶之中，是真的變成了飛蟲嗎？如果是這樣，那麼有人夢見自己變成牛，就應該能拉車；有人夢見自己變成馬，就應該被人騎。第二天早上應該有死牛死馬出現，但實際上並沒有這些東西，這是為什麼呢？又如，腸子纏繞在昌門，這個人就會死亡，難道會遺留下肝肺而還能生存嗎？又如，日月懸掛在天空，廣闊巨大，無法容納下凡的婦女近距離地進入懷袖之中。夢幻虛假，本來就沒有真實來源。一旦把它當真，那就太可笑了。明明是結想于雲霄，坐觀周天大海，精神（神識）昏亂于內心，虛妄地看到奇異的事物，難道是莊周真的在南園胡鬧，趙簡子真的登上了天宮？郢人的外弟蕭琛也因為夢境而寫出文句，非常詳細。想像和親眼所見，哪個更可信呢？ 提問：延陵季子在喪子時說：『骨肉歸於土，而魂氣無所不至。』這就是形體停止，而精神（神識）不止息。 回答：人的出生，是從天那裡獲得氣，從地那裡獲得形體。因此形體消散於下，氣滅于上。氣滅于上，所以說無所不至。
【English Translation】 English version: A single wing cannot fly far. Therefore, without cooperation, there is no flight. If the spirit (consciousness) lacks nothing, why rely on form to establish itself? Objection: If, as you argue, the form perishes and the spirit (consciousness) also perishes, then the relationship between form and spirit (consciousness) should be like a shadow that inevitably follows. However, if the form is sick, the spirit (consciousness) should also be sick. Why is it that the form is unaware of human affairs, while the spirit (consciousness) can roam freely in the realm of the Emperor of Heaven? Answer: According to your understanding, it would mean that the form is sick, but the spirit (consciousness) is not. Now, if the form is harmed, it is the form that feels the pain, not the spirit (consciousness); if the form is troubled, it is the form that feels the worry, not the spirit (consciousness). Since the form clearly bears the burden of worry and pain, why should the spirit (consciousness) trouble itself with unnecessary matters? (Cao Zhi believed that when alive, the form and spirit (consciousness) combine and function together, but when sick and old, they decline together; after death, the form remains, while the spirit (consciousness) wanders, hence the saying that it roams in the realm of the Emperor of Heaven, different from the form.) Objection: When a person sleeps, the souls mingle, and the spirit (consciousness) wanders in the butterfly, which means the form and spirit (consciousness) are separated; when awake, the form stretches out, and the spirit (consciousness) pervades the whole body, which means the form and spirit (consciousness) are united. Answer: This objection can be said to have exhausted the arguments, but it cannot be said to have exhausted the truth. When you say that the spirit (consciousness) wanders in the butterfly, does it really become a flying insect? If so, then if someone dreams of becoming a cow, they should be able to pull a cart; if someone dreams of becoming a horse, they should be ridden. The next morning, there should be dead cows and dead horses, but in reality, there are none. Why is that? Also, if the intestines are wrapped around the Changmen, the person will die. Would they leave behind their liver and lungs and still be able to live? Furthermore, the sun and moon hang in the sky, vast and immense, unable to accommodate a descending woman closely entering one's sleeves. Dreams are illusory and have no real origin. To take them as real is ridiculous. Clearly, it is imagining in the clouds, sitting and observing the vast ocean of the universe, the spirit (consciousness) is confused within, and falsely sees strange things. Is it that Zhuang Zhou really made trouble in the southern garden, and Zhao Jianzi really ascended to the heavenly palace? Xiao Chen, the younger brother of the man of Ying, also wrote sentences based on dreams, which were very detailed. Which is more believable, imagination or seeing with one's own eyes? Objection: When Yanling Jizi mourned his son, he said, 'The bones and flesh return to the earth, and the soul and spirit go everywhere.' This means that the form ceases, but the spirit (consciousness) does not stop. Answer: A person's birth is from receiving qi (vital energy) from heaven and receiving form from earth. Therefore, the form dissipates below, and the qi (vital energy) perishes above. The qi (vital energy) perishes above, so it is said that it goes everywhere.
者。不測之辭耳。豈必其神興知耶。
難曰。今論所云皆情言也。而非聖旨。請舉經記以證聖人之教。孝經云。昔者周公郊祀后稷。以配天。宗祀文王于明堂以配上帝。若形神俱滅誰配天乎。復誰配帝乎。
答曰。若均是聖達本自無教。教之所設實在黔首。黔首之情常貴生而賤死。死而有靈則長畏敬之心。死而無知則生慢易之意。聖人知其若此。故廟祧壇墠以篤其誠心。肆筵授幾以全其罔己。尊祖以窮郊天之敬。嚴父以配天明堂之享。且忠信之寄心有地強梁之子茲焉是懼。所以聲教煦于上風俗淳于下。周此道也。故經云。為之宗廟以鬼享之。言用鬼神之道。致茲孝享也。春秋祭祀以時思之。明厲其追遠。不可朝死夕亡也。子貢問死而有知。仲尼云。吾欲言死而有知。則孝子輕生以殉死。吾欲言死而無知。則不孝之子棄而不葬。子路問事鬼神。夫子云。未能事人。焉能事鬼。適言以鬼享之。何故不許其事耶。死而有知輕生以殉是也。何故不明言其有。而作此悠漫以答耶。研求其義死而無知。亦已審矣。宗廟郊社皆聖人之教跡。彝倫之道。不可得而廢耳。
難曰。且無臣而為有臣。宣尼云。天可欺乎。今稷無神矣。而以稷配斯。是周旦其欺天乎。既其欺天。又其欺人。斯是聖人之教以欺妄。欺妄以教。
【現代漢語翻譯】 現代漢語譯本： 這些不過是不確定的言辭罷了，難道一定是神靈顯靈才知道的嗎？ 提問者反駁說：現在所說的這些都是你自己的推測，而不是聖人的旨意。請你引用經典來證明聖人的教誨。《孝經》上說：『從前周公在郊外祭祀后稷，使他與天相配；在明堂宗祀文王，使他與上帝相配。』如果形體和精神都消滅了，誰來與天相配呢？又誰來與上帝相配呢？ 回答說：如果都是聖人通達事理，本來就沒有什麼教化。教化的設定，實際上是爲了百姓。百姓的情感常常看重生存而輕視死亡。如果人死後有靈魂，那麼就會長久地懷有畏懼和尊敬之心；如果人死後什麼都不知道，那麼就會產生輕慢和怠惰之意。聖人知道是這種情況，所以設立宗廟、祭壇，用來堅定他們的誠心；陳設筵席、授予幾杖，用來保全他們對死者的思念。尊敬祖先，是爲了窮盡郊祭上天的敬意；敬重父親，是爲了在明堂享受配天的待遇。而且忠誠和信義寄託於心，有地方可以使強橫兇暴之徒有所畏懼。所以美好的聲譽和教化在上 распространяется，淳樸的風俗在下 распространяется。周公就是遵循這個道理啊。所以經典上說：『為他們建立宗廟，讓鬼神來享用。』就是說用鬼神之道，來達到孝順和祭祀的目的。《春秋》記載祭祀要按時思念祖先，表明要竭力追念遠祖，不能早上死了晚上就忘記。子貢問死人有沒有知覺，孔子說：『我想說人死後有知覺，那麼孝子就會輕生而殉死；我想說人死後沒有知覺，那麼不孝之子就會拋棄屍體而不埋葬。』子路問侍奉鬼神的事，孔子說：『未能侍奉好人，怎麼能侍奉鬼呢？』既然說用鬼神之道來享祭，為什麼又不允許人們侍奉鬼神呢？人死後有知覺就會輕生而殉死，這是事實。為什麼不明確地說人死後有知覺，而要這樣含糊其辭地回答呢？仔細研究其中的含義，人死後沒有知覺，也已經很清楚了。宗廟郊社都是聖人的教化遺蹟，是人倫的準則，不可以廢棄啊。 提問者反駁說：況且沒有臣子卻當做有臣子來對待，孔子說：『天可以欺騙嗎？』現在後稷已經沒有神靈了，卻用后稷來配天，這是周公欺騙天啊。既然他欺騙天，又欺騙人，這就是聖人的教誨用欺騙和虛妄。用欺騙和虛妄來進行教化。
【English Translation】 English version: These are merely uncertain words. Is it necessarily the case that the spirits must manifest knowledge? The objector argues: 'What you've said are merely your own conjectures, not the intentions of the sages. Please cite scriptures to prove the teachings of the sages. The Classic of Filial Piety says: 'In the past, the Duke of Zhou performed suburban sacrifices to Houji (Lord of Millet, ancestor of the Zhou dynasty), to match him with Heaven; he performed ancestral sacrifices to King Wen (King Wen of Zhou, father of the Duke of Zhou) in the Mingtang (Bright Hall, a ritual structure), to match him with God.' If both form and spirit are extinguished, who will be matched with Heaven? And who will be matched with God?' The reply states: 'If all were sages who understood principles, there would be no need for teachings. The establishment of teachings is actually for the common people. The emotions of the common people always value life and despise death. If people have spirits after death, then they will have lasting fear and reverence. If people know nothing after death, then they will generate arrogance and laziness. The sages know this is the case, so they establish ancestral temples and altars to strengthen their sincerity; they arrange feasts and offer stools to preserve their remembrance of the dead. Respecting ancestors is to exhaust the reverence of suburban sacrifices to Heaven; honoring fathers is to enjoy the treatment of being matched with Heaven in the Mingtang. Moreover, loyalty and trustworthiness are entrusted to the heart, and there is a place to make the violent and unruly fear. Therefore, good reputation and teachings spread above, and pure customs spread below. The Duke of Zhou followed this principle. Therefore, the scriptures say: 'Establish ancestral temples for them, so that the ghosts and spirits may enjoy them.' This means using the way of ghosts and spirits to achieve the purpose of filial piety and sacrifice. The Spring and Autumn Annals record that sacrifices should be performed to remember ancestors in due season, indicating that one should strive to remember distant ancestors and not forget them in the evening after they die in the morning. Zigong (a disciple of Confucius) asked whether the dead have consciousness, and Confucius said: 'I want to say that the dead have consciousness, then filial sons will lightly value life and die for them; I want to say that the dead have no consciousness, then unfilial sons will abandon the corpses and not bury them.' Zilu (another disciple of Confucius) asked about serving ghosts and spirits, and Confucius said: 'If you cannot serve people well, how can you serve ghosts?' Since it is said that the way of ghosts and spirits is used for sacrifice, why is it not allowed to serve ghosts and spirits? If the dead have consciousness, they will lightly value life and die for them, this is a fact. Why not clearly say that the dead have consciousness, but answer in such a vague way? Carefully studying the meaning, it is already clear that the dead have no consciousness. Ancestral temples and suburban altars are all traces of the sages' teachings, and they are the norms of human relations, which cannot be abandoned.' The objector argues: 'Moreover, treating those who are not ministers as if they were ministers, Confucius said: 'Can Heaven be deceived?' Now that Houji (Lord of Millet) has no spirit, yet he is used to match Heaven, this is the Duke of Zhou deceiving Heaven. Since he deceives Heaven, he also deceives people. This is the sage's teaching using deception and falsehood. Using deception and falsehood to teach.'
何達孝子之心。厲偷薄之意哉。
答曰。夫聖人者顯仁藏用窮神盡變。故曰聖達節而賢守節也。寧可求之蹄筌局以言教。夫欺者。謂傷化敗俗導人非道耳。茍可以安上治民移風易俗。三光明于上。黔黎悅于下。何欺妄之有乎。請問。湯放桀武伐紂。是殺君非耶。而孟子云。聞誅獨夫紂。未聞殺君也。子不責聖人放殺之跡。而勤勤于郊稷之妄乎。郊丘明堂乃是儒家之淵府也。而非形神之滯義。當如此何耶。
難曰。樂以迎來哀以送往。云云。
答曰。此義未通而自釋。不復費辭于無用。禮記有斯言多矣。近寫此條小恨未周也。
思文啟。始得范縝答神滅論。猶執先迷。思文試料其理致。沖其四證。謹冒奏聞。但思文情識愚淺。無以折其鋒銳。仰塵。
聖鑒伏追震悚。謹啟。
具一二縝既背經以起義。乖理以致談。滅聖難以聖責。乖理難以理詰。如此則言語之論略成可息 右詔答。
重難范中書神滅論
論曰。若合而為用者明。不合則無用。如蛩巨之相資廢一則不可。此乃是滅神之精據。而非存神之雅決。子意本欲請戰。而定為我援兵也。論又云。形之於神猶刀之於利。未聞刀沒而利存。豈形止而神在。又申延陵之言。即形消于下神滅于上。故云無之也。又云。以稷
【現代漢語翻譯】 現代漢語譯本：
如何才能達到孝子的心意，杜絕那些輕薄的念頭呢？ 回答說：聖人顯揚仁德，隱藏其作用，窮盡事物的變化，所以說聖人通達權變，賢人固守常道。難道可以用那些侷限於言語教條的工具來要求他們嗎？所謂『欺』，是指敗壞風俗，引導人們走上邪路。如果可以安定君上，治理百姓，移風易俗，使三光在上照耀，百姓在下喜悅，哪裡有什麼欺騙呢？請問，商湯放逐夏桀，周武王討伐商紂，這是弒君嗎？而孟子說，『我只聽說誅殺了獨夫紂，沒聽說弒君。』你不責備聖人放逐、殺戮的舉動，卻勤勤懇懇地糾結于郊祭的虛妄嗎？郊祭、明堂乃是儒家的淵源所在，而不是拘泥於形式的僵化理解。應當如何理解呢？ 提問說：用音樂來迎接，用哀傷來送別，等等。 回答說：這個道理還沒有弄通就自己解釋，不必再浪費口舌在無用的地方。禮記中有很多這樣的說法。最近寫下這些，略有遺憾，未能詳盡。 思文啟奏：我開始讀到范縝（人名，南朝梁時期的無神論者）的《神滅論》，仍然堅持之前的迷惑。思文嘗試分析其中的道理，衝擊他的四個論證。謹冒昧上奏。只是思文情識愚鈍淺薄，無法挫敗他的銳利鋒芒，仰仗皇上的聖明。 聖鑒：伏地追思，內心震動恐懼。謹啟。 詳細陳述一二：范縝既然背離經典來創立他的理論，違背常理來闡述他的言論，用消滅聖人的方式難以用聖人的道理來責備他，違背常理的方式難以用常理來詰問他。像這樣，那麼言語的辯論大概可以停止了。 右詔答覆。 重難范中書（官名，指范縝）《神滅論》 《神滅論》說：如果結合起來就能發揮作用，不結合就沒用。就像蛩（一種昆蟲）和巨（螞蟻）互相依靠，廢掉一個就不行。這正是消滅精神的精闢論據，而不是儲存精神的雅正論斷。你的意思本來是想請戰，卻反而成了我的援兵。論中又說：形體對於精神，就像刀對於刀刃。沒聽說刀壞了而刀刃還存在的，難道形體消失了而精神還在嗎？又引用延陵季子（人名，春秋時期吳國人）的話，說形體在下消亡，精神在上泯滅，所以說沒有了。又說：用稷
【English Translation】 English version:
How can one achieve the heart of a filial son and eliminate frivolous thoughts? The answer is: Sages manifest benevolence, conceal their function, and exhaust the changes of things. Therefore, it is said that sages are adept at adapting to circumstances, while the virtuous adhere to principles. Can we demand of them with tools limited to verbal teachings? 'Deception' refers to corrupting customs and leading people astray. If it can bring peace to the ruler, govern the people, transform customs, and bring light from above and joy to the people below, what deception is there? May I ask, did Tang (founder of the Shang dynasty) exile Jie (last ruler of the Xia dynasty), and did Wu (founder of the Zhou dynasty) attack Zhou (last ruler of the Shang dynasty) in regicide? Yet Mencius said, 'I have heard of the execution of the tyrant Zhou, but I have not heard of the killing of a ruler.' You do not blame the actions of the sages in exile and slaughter, but diligently dwell on the vanity of suburban sacrifices? Suburban sacrifices and the Mingtang (Bright Hall) are the source of Confucianism, not rigid adherence to form. How should this be understood? The question is: Use music to welcome, use sorrow to send off, and so on. The answer is: This principle has not been understood and is explained by oneself, so there is no need to waste words on useless things. There are many such statements in the Book of Rites. Recently, I wrote these down, and I regret that it is not comprehensive. Siwen reports: I began to read Fan Zhen's ('Shen Mie Lun' - 'On the Extinction of the Soul'), and still adhere to the previous confusion. Siwen tried to analyze the reasons and attack his four arguments. I venture to report. It's just that Siwen's knowledge is foolish and shallow, and he can't defeat his sharp edge. I rely on the emperor's wisdom. Sacred Judgment: Prostrate and reminiscing, the heart is shaken with fear. Respectfully. State in detail one or two: Since Fan Zhen has departed from the classics to create his theory, and violated the principles to explain his arguments, it is difficult to blame him with the principles of the sages by destroying the sages, and it is difficult to question him with the principles of reason by violating the principles of reason. In this way, then the debate of words can probably be stopped. The right edict replied. Re-challenging Fan Zhongshu's ('Zhongshu' - a title, referring to Fan Zhen) 'On the Extinction of the Soul' 'On the Extinction of the Soul' says: If combined, it can be used, and if not combined, it is useless. Just like the Qiong (a kind of insect) and the Ju (ant) rely on each other, and if one is abolished, it will not work. This is the precise argument for eliminating the spirit, not the elegant judgment for preserving the spirit. Your intention was originally to ask for a battle, but instead it became my reinforcements. The theory also says: The form is to the spirit as the knife is to the blade. I have never heard of the knife being broken and the blade still existing. Could it be that the form disappears and the spirit is still there? He also quoted Yanling Jizi's (a person's name, a person from the Wu Kingdom in the Spring and Autumn Period) words, saying that the form perishes below, and the spirit perishes above, so it is said that it is gone. It also says: Use Ji
配天非欺天也。猶湯放武伐非殺君也。子不責聖人放殺之跡。而勤勤于郊稷之妄耶。難曰。蛩蛩巨虛是合用之證耳。而非形滅即神滅之據也。何以言之。蛩非虛也虛非蛩也。今滅蛩蛩而駏驉不死。斬駏驉而蛩蛩不亡。非相即也。今引此以為形神俱滅之精據。又為救兵之良援。斯倒戈授人而欲求長存也。悲夫。斯即形滅而神不滅之證一也。論云。形之與神猶刀之於利。未聞刀沒而利存。豈容形亡而神在。雅論據形神之俱滅。唯此一證而已。愚有惑焉。何者。神之與形是二物之合用。即論所引蛩巨相資也。是今刀之於利是一物之兩名耳。然一物兩名者。故舍刀則無利也。二物之合用者。故形亡則神逝也。今引一物之二名。徴二物之合用。斯差若毫釐者何千里之遠也。斯又是形滅而神不滅之證二也。又申延陵之言曰。即是形消于下神滅于上。論云。形神是一體之相即。即今形滅於此。即應神滅于形中。何得云形消于下。神滅于上。而云無不之乎。斯又是形滅而神不滅之證三也。又云。以稷配天非欺天也。猶湯放桀武伐紂非殺君也。即是權假以除惡乎。然唐虞之君無放伐之患矣。若乃運非太平世值三季權假立教以救一時。故權稷以配天假父以配帝。則可也。然有虞氏之王天下也。禘黃而郊嚳。祖顓而宗堯。既淳風未殄。時非權
假而今欺天罔帝也何乎。引證若斯。斯又是形滅而神不滅之證四也。斯四證既立而根本自傾。餘枝葉庶不待風而靡也。
論曰。樂以迎來哀以送往。此義不假通而自釋。不復費于無用。禮記有言多矣。又云。夫言欺者。謂傷化敗俗耳。茍可以安上治民。復何欺妄之有乎。
難曰。前難云。迎來而樂。是假欣于孔貌。送往而哀。又虛淚于丘體。斯實鄙難之雲梯。弱義之鋒的。在此言也。而答者曾不惠解。唯云不假通而自釋。請重之曰。依如論旨既已許孔是假欣而虛淚也。又許稷之配天。是指無以為有也。宣尼云。亡而為有虛而為盈。爻象之所不佔。而格言之所攸棄。用此風以扇也。何得不傷。茲俗於何不敗。而云可以安上治民也。慈化何哉。論云。已通而昧者未悟。聊重往咨側聞提耳。
弘明集卷第九 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第十
梁楊都建初寺釋僧祐律師撰大梁皇帝敕答臣下神滅論莊嚴寺法雲法師與公王朝貴書(並公王朝貴答)
大梁皇帝敕答臣下神滅論
位現致論要當有體。欲談無佛應設賓主。標其宗旨辯其短長。來就佛理以屈佛理。則有佛之義既躓。神滅之論自行。豈有不求他意。妄作異端。運其隔心鼓其騰口。虛畫瘡疣空致
【現代漢語翻譯】 現代漢語譯本：如果現在欺騙天，欺騙皇帝，又算什麼呢？引用的證據就像這樣。這又是形體滅亡而精神不滅的第四個證據。這四個證據一旦確立，根本自然傾覆，其餘的枝葉大概不用風吹也會倒伏。
論曰：用音樂來迎接，用哀傷來送別，這個道理不用解釋也能明白，不必再做無用的辯解。《禮記》里說得很多了。又說，所謂欺騙，是指傷害教化、敗壞風俗。如果可以安定君上、治理百姓，又有什麼欺騙呢？
難曰：前面的辯難說，迎接而快樂，是假裝在孔子的外貌上表現出高興；送別而哀傷，又在丘的形體上虛假地流淚。這實在是鄙陋的辯難的雲梯，微弱的義理的鋒芒所在。而回答的人竟然不理解，只說不用解釋也能明白。請再次強調說，依照您的論旨，既然已經承認孔子是假裝高興和虛假流淚，又承認祭祀稷神配天，是指無中生有。宣尼（孔子）說，把沒有的說成有，把虛的說成滿，這是爻象所不占卜的，也是格言所拋棄的。用這種風氣來煽動，怎麼能不傷害教化？這種風俗又有什麼不能敗壞的？卻說可以安定君上、治理百姓，慈悲教化在哪裡呢？論中說，已經解釋清楚了，但迷惑的人還沒有醒悟，姑且再次詢問，從側面聽到，提個醒。
《弘明集》卷第九 大正藏第 52 冊 No. 2102 《弘明集》
《弘明集》卷第十
梁楊都建初寺釋僧祐律師撰大梁皇帝敕答臣下神滅論，莊嚴寺法雲法師與公王朝貴書(並公王朝貴答)
大梁皇帝敕答臣下神滅論
確立論點一定要有依據。想要談論沒有佛，應該設立賓主。標明宗旨，辨別優缺點。用佛理來駁倒佛理，那麼有佛的意義就會受挫，神滅的理論自然推行。哪裡有不探求對方的意圖，妄自創立異端，運用隔閡之心，鼓動誇張之口，虛構缺點，白白地
【English Translation】 English version: If now one deceives Heaven and deceives the Emperor, what does it matter? The cited evidence is like this. This is also the fourth proof that the form perishes but the spirit does not. Once these four proofs are established, the root will naturally collapse, and the remaining branches and leaves will probably fall without the wind blowing.
Argument: Music is used to welcome, and sorrow is used to send off. This meaning is self-explanatory without needing further explanation. There is no need to waste effort on useless arguments. The Book of Rites has said much about it. It also says, 'Those who deceive are said to harm education and corrupt customs.' If it can bring peace to the ruler and govern the people, what deception is there?
Objection: The previous objection said, 'To be happy when welcoming is to feign joy on Kongzi's (Confucius) face; to be sad when sending off is to shed false tears on Qiu's (Confucius') body.' This is truly the cloud ladder of a vulgar objection, the point of weakness in the argument. But the respondent did not understand, only saying that it is self-explanatory without needing further explanation. Please emphasize again, according to your argument, since you have already admitted that Kongzi is feigning joy and shedding false tears, and also admitted that the offering to the god Ji (God of agriculture) to match Heaven is to create something from nothing. Xuan Ni (Confucius) said, 'To make something out of nothing, to make fullness out of emptiness,' this is what the divination of the hexagrams does not predict, and what the maxim rejects. Using this wind to fan the flames, how can it not harm education? What custom will it not corrupt? Yet you say it can bring peace to the ruler and govern the people. Where is the compassionate education? The argument says, 'It has already been explained clearly, but those who are confused have not awakened. Let me ask again, hearing from the side, to give a reminder.'
Hongming Ji (弘明集) Volume 9 Taisho Tripitaka Volume 52, No. 2102 Hongming Ji (弘明集)
Hongming Ji (弘明集) Volume 10
Compiled by Vinaya Master Sengyou of Jianchu Temple in Yangdu, Liang Dynasty. Imperial Edict of Emperor of Liang in response to the 'On the Extinction of the Spirit' by his ministers, and the letter from Dharma Master Fayun of Zhuangyan Temple to Gong Wangchao (and Gong Wangchao's reply)
Imperial Edict of Emperor of Liang in response to the 'On the Extinction of the Spirit' by his ministers
To establish an argument, there must be a basis. If you want to discuss the absence of the Buddha, you should establish a host and a guest. State the purpose, distinguish the strengths and weaknesses. Use Buddhist principles to refute Buddhist principles, then the meaning of the existence of the Buddha will be thwarted, and the theory of the extinction of the spirit will naturally prevail. How can one not seek the other's intention, rashly create heresies, use a separated heart, incite exaggerated speech, fabricate flaws, and in vain
詆呵。篤時之蟲驚疑于往來。滯甃之蛙河漢于遠大。其故何也。淪蒙怠而爭一息。抱孤陋而守井榦。豈知天地之長久溟海之壯闊。孟軻有云。人之所知不如人之所不知。信哉。觀三聖設教。皆云不滅。其文浩博難可具載。止舉二事試以為言。祭義云。惟孝子為能饗親。禮運云。三日齋必見所祭。若謂饗非所饗。見非所見。違經背親言誠可息。神滅之論朕所未詳。
莊嚴寺法雲法師與公王朝貴書
主上答臣下審神滅論。今遣相呈。夫神妙寂寥可知而不可說。義經丘而未曉。理涉旦而猶昏。
主上凝天照本襲道赴機。垂答臣下。旨訓周審。孝享之禮既彰。桀懷曾史之慕。三世之言復闡。紂協波侖之情。預非草木。誰不歌嘆。希同挹風猷共加贊也。釋法雲呈。
臨川王答
得所送敕答神滅論。伏覽淵旨理精辭詣。二教道葉于當年。三世棟樑於今日。足使迷途自反。妙趣愈光。遲近寫對更具披析。蕭宏和南。
建安王答
辱告惠示。敕答臣下審神滅論。天識昭遠聖情淵發。伏覽玄微實曉庸昧。猥能存示深承篤顧。偉和南。
長沙王答
惠示敕答臣下審神滅論。睿旨淵凝機照深邈。可以筌蹄惑見訓誘蒙心。鉆仰周環洗滌塵慮。遂能存示戢眷良深。蕭淵業和南。
尚書令沈約答
神本不滅久所伏膺。神滅之談良用駭惕。近約法師殿內出。亦蒙敕答臣下一本歡受頂戴尋覽忘疲。豈徒伏斯外道。可以永摧魔眾。孔釋兼弘。於是乎在。實不刊之妙旨。萬代之舟航。弟子亦即彼論。微歷疑核比展具以呈也。沈約和南。
光祿領太子右率范岫答
岫和南。伏見詔旨答臣下審神滅論。睿照淵深動鑒機切。敷引外典弘茲內教。發矇啟滯訓誘未悟。方使四海稟仰十方贊抃。異見杜口道俗同欣。謹加習誦寤寐書紳。惠以逮示深承眷憶。范岫和南。
丹陽尹王瑩答
辱告伏覽敕旨神不滅義。睿思機深天情云發。標理明例渙若冰消。指事造言共如日照。用啓蒙愚載移瞽蔽。凡厥含識莫不挹佩。謹以書紳奉之沒齒。弟子王瑩和南。
中書令王志答
辱告伏覽。敕答臣下神滅論。旨高義博。照若發矇。弟子夙奉釋教。練服舊聞有自來矣。非唯雷同遠大讚激天旨而已。且垂答二解。厭伏心靈。藻燭聞見。更不知何以闡揚玄猷光彰聖述。且得罔象不溷于其真。內外無紛如之滯。寔懷嘉抃猥承末示。佩眷唯深。王志和南。
右僕射袁昂答
辱告並伏見。敕答臣下審神滅論。奉讀循環頓醒昏縛。夫識神冥寞其理難窮。粵在庸愚。豈能探索。近取諸骸內。
【現代漢語翻譯】 現代漢語譯本： 尚書令沈約答： 神識本不滅，我信奉它已經很久了。神滅的言論實在令人震驚。最近約法師在殿內發表了相關言論，我也蒙受皇上指示回覆臣下的奏章，我歡喜地接受並頂戴，反覆研讀，忘記了疲勞。這不僅僅是降伏外道，還可以永遠摧毀魔眾。孔子和釋迦牟尼的思想得以共同弘揚，就在於此。這實在是不可磨滅的精妙旨意，是萬代的航船。弟子我也根據約法師的論述，稍微分析了其中的疑點，詳細地陳述並呈上。沈約稽首。
光祿領太子右率范岫答： 范岫稽首。拜讀了皇上的詔旨，回覆臣下關於神滅論的討論。皇上的智慧深遠，洞察事理，見解精闢。引用外典，弘揚內教，啓發矇昧，引導未悟之人。使天下百姓都敬仰，十方世界都讚歎。不同的見解都閉口不言，道家和佛家都感到欣慰。我謹加以學習誦讀，時刻銘記在心。蒙受皇上恩惠，讓我拜讀，深感皇上的眷顧和思念。范岫稽首。
丹陽尹王瑩答： 蒙受告知，拜讀了皇上關於神不滅的旨意。皇上的睿智深邃，天性自然流露。闡述道理，明確事例，像冰雪消融一樣清晰。指明事理，創造言語，像太陽照耀一樣光明。用來啓發矇昧，消除愚昧的遮蔽。凡是具有意識的生命，沒有不敬佩的。我謹將皇上的旨意銘記在心，終身奉行。弟子王瑩稽首。
中書令王志答： 蒙受告知，拜讀了皇上回復臣下關於神滅論的旨意。旨意高遠，義理博大，像陽光一樣照亮矇昧。弟子我一向信奉佛教，熟悉舊聞由來已久。不僅僅是隨聲附和，遙遠地讚美皇上的旨意。而且皇上垂示的兩種解釋，使心靈感到滿足。皇上的文采照亮了我們的見聞。我不知道還能用什麼來闡揚玄妙的道理，光大彰顯聖明的論述。而且能夠得到真實的情況，不被虛假的東西所迷惑。內外沒有紛亂的滯礙。實在感到高興，冒昧地承受了皇上的指示。我懷著深深的眷戀。王志稽首。
右僕射袁昂答： 蒙受告知並拜讀了皇上回復臣下關於神滅論的討論。反覆閱讀，頓時從昏沉的束縛中醒悟。神識的幽深寂靜，它的道理難以窮盡。像我這樣平庸愚笨的人，怎麼能夠探索呢？只能從近處，比如身體內部去理解。
【English Translation】 English version: Reply from Shen Yue (沈約), Director of the Chancellery: The spirit is inherently immortal; I have long adhered to this belief. The discourse on the annihilation of the spirit is truly alarming. Recently, Dharma Master Yue (約法師) presented his views within the palace, and I was also honored to receive the imperial decree to respond to the ministers' memorials. I joyfully accepted and revered it, reading it repeatedly without weariness. This not only subdues external paths but can also eternally destroy the hordes of demons. The joint propagation of Confucianism and Buddhism lies in this. This is truly an indelible and profound meaning, a vessel for ten thousand generations. I, your disciple, have also, based on Dharma Master Yue's discourse, slightly analyzed the points of doubt, presenting them in detail. Shen Yue bows.
Reply from Fan Xiu (范岫), Director of the Right Guard of the Crown Prince, with the title of Grand Master of Palace Attendants: Fan Xiu bows. I respectfully read the imperial edict replying to the ministers' discussion on the theory of the annihilation of the spirit. Your Majesty's wisdom is profound, discerning matters with keen insight. Quoting from external scriptures, Your Majesty promotes the inner teachings, enlightening the ignorant and guiding the unenlightened. This causes the people of the world to admire and the ten directions to praise. Divergent views are silenced, and both Daoists and Buddhists rejoice. I will diligently study and recite it, engraving it in my mind day and night. I am deeply grateful for Your Majesty's kindness in allowing me to read it, and I deeply appreciate Your Majesty's favor and remembrance. Fan Xiu bows.
Reply from Wang Ying (王瑩), Governor of Danyang: I was honored to be informed and respectfully read Your Majesty's decree on the meaning of the spirit's immortality. Your Majesty's wisdom is profound, and Your Majesty's natural disposition is revealed. Elucidating principles and clarifying examples, it is as clear as melting ice. Pointing out matters and creating words, it is as bright as the sun shining. It is used to enlighten the ignorant and remove the veils of delusion. All beings with consciousness cannot but admire and respect it. I will respectfully inscribe Your Majesty's decree in my mind and uphold it throughout my life. Your disciple Wang Ying bows.
Reply from Wang Zhi (王志), Director of the Chancellery: I was honored to be informed and respectfully read Your Majesty's decree replying to the ministers' discussion on the theory of the annihilation of the spirit. The meaning is lofty, and the principles are broad, illuminating like the sun dispelling darkness. I, your disciple, have long believed in Buddhism and have been familiar with the old teachings for a long time. It is not merely echoing and remotely praising Your Majesty's decree. Moreover, the two explanations Your Majesty has bestowed satisfy the mind. Your Majesty's literary talent illuminates our knowledge. I do not know what else I can use to elucidate the profound principles and glorify the sage's discourse. Moreover, one can obtain the true situation without being confused by falsehoods. There is no internal or external hindrance of confusion. I am truly delighted and presumptuously receive Your Majesty's instructions. I cherish Your Majesty's favor deeply. Wang Zhi bows.
Reply from Yuan Ang (袁昂), Right Minister of Works: I was honored to be informed and respectfully read Your Majesty's discussion replying to the ministers on the theory of the annihilation of the spirit. Reading it repeatedly, I was immediately awakened from the bonds of confusion. The profound stillness of the knowing spirit, its principles are difficult to fathom. How can ordinary and foolish people like me explore it? I can only understand it from nearby, such as from within the body.
尚日用不知。況乎幽昧理歸惑解。仰尋聖典既顯言不無。但應宗教歸依其有。就有談有猶未能儘性。遂于不無論無斯可遠矣。自非神解獨離線鑒絕倫。何能妙測不斷之言深悟相續之旨。兼引喻二證方見神在皦然。求之三世不滅之理彌著。可謂鉆之彌堅仰之彌高者也。方使眾惑塵開群迷反路。伏誦無斁舞蹈不勝。弟子袁昂和南。
衛尉卿蕭禺答
辱告並伏見。詔答臣下審神滅論。夫三世雖明一乘玄遠。或有偏蔽猶執異端。聖上探隱索微凝神系表。窮理盡性包括天人。內外辯析辭旨典奧。豈直群生靡惑。實亦闡提即曉。方宣揚四海垂範來世。惠使聞見唯深佩服。孤子蕭禺頓首和南。
吏部尚書徐勉答
天旨所答臣下神滅論。一日粗蒙垂示。辱告重送伏加研讀。窮理盡寂精義入神。文義兼明超深俗表。仰詳三世皎若發矇。非直謹加誦持。輒令斑之未悟。惠示承眷至。弟子徐勉和南。
太子中庶陸果答
果和南。伏覽敕旨答臣下審神滅論。夫從無住本在默阻思。伏如來藏窅絕難言。故使仲初建薪火之執。惠遠廣然滅之難。傳疑眾談踳淪曠稔。宸聰天縱聖照生知。了根授藥隨方運便。遂乃辯禮矯枉指孝示隅。良由迷發俗學。便澆俗以況道。惑資外文即就外以明內。任言出奇。因所據理固以
城塹。三世負荷群生。現在破闇當來摑網。一牘之間於何不利。片言之益豈可覼縷。生因曩慶至德同時。預奉餘論。頂戴踴躍。惠示不遺深抱篤念。陸果和南。
散騎常侍蕭琛答
弟子琛和南。辱告伏見。敕旨所答臣下審神滅論。妙測機神發揮禮教。實足使凈法增光。儒門敬業。物悟緣覺民思孝道。人倫之本于茲益明。詭經亂俗不撝自壞。誦讀藻抃頂戴不勝。家弟闇短招愆。今在比理。公私煎懼情慮震越。無以仰贊洪謨對揚精義。奉化開道伏用竦怍。眷獎覃示銘[佩-一]仁誘。弟子蕭琛和南。
二王常侍彬緘答
辱告伏見。敕旨答臣下審神滅論。聖思淵凝天理孤絕。辯三世則釋義明。舉二事則孝道暢。塞鉆鑿之路。杜異途之口足使魔堞永淪正峰長峻。弟子伏膺至道遵奉天則。喜躍之心寧復恒準。王彬緘和南。
太子中舍陸煦答
猥辱逮告。伏見至尊答臣下審神滅論。俯仰膜拜徘徊空首。竊聞聖惟一揆。唐虞未有前言知幾其神。今日獨奉梁詔道載則萬有擠其淪迷。德壽則九服揚其照筮。方可振民育德。百年均其攝受。勞民動物千古咸其折伏。法師智深決定。受持之持僉允。志洽通敏。承神之神諧克。陸煦和南。
黃門郎徐緄答
緄和南。辱告並逮示。敕答神滅論。
【現代漢語翻譯】 現代漢語譯本 城塹（護城河）。三世（過去、現在、未來）承擔著眾生的重負。現在破除黑暗，未來掌握命運。一封書信之中，有什麼不利的呢？片言隻語的益處，難道可以輕視嗎？今生是由於前世的善慶，達到至高的德行也是同時的。預先拜讀您的論述，頂戴感謝，歡欣鼓舞。惠賜教誨沒有遺漏，深深地懷抱篤實的思念。陸果稽首敬禮。
散騎常侍蕭琛答覆
弟子蕭琛稽首敬禮。拜讀您的來信。皇上的旨意答覆臣下關於神滅論的審議，精妙地推測玄機，闡發禮教。實在足以使佛法增添光彩，儒家敬重事業，萬物領悟緣覺，百姓思念孝道。人倫的根本因此更加明朗。那些違背經典、擾亂風俗的言論，不討伐也會自行崩潰。誦讀讚美，頂戴感謝，不勝榮幸。我的弟弟愚昧短視，招致罪過，現在正在接受審理。公私兩方面都感到煎熬恐懼，心情思慮震動不安。沒有辦法仰慕讚頌皇上的宏偉謀略，對揚精深的義理。奉行教化，開導迷津，惶恐不安。眷顧獎掖，深刻地銘記在心，仁慈地誘導。弟子蕭琛稽首敬禮。
二王常侍彬緘答覆
拜讀您的來信。皇上的旨意答覆臣下關於神滅論的審議，聖明的思想深遠凝練，天道的真理獨一無二。辯論三世，佛法的義理就闡明了；舉出兩件事，孝道就發揚光大了。堵塞那些穿鑿附會的道路，杜絕那些異端邪說的口舌，足以使邪魔的堡壘永遠淪陷，正道的山峰長久高峻。弟子我信服至高的道理，遵奉天道的法則。喜悅的心情沒有止境。王彬緘稽首敬禮。
太子中舍陸煦答覆
非常榮幸地收到您的來信。拜讀皇上答覆臣下關於神滅論的審議，俯身膜拜，徘徊不定，空自嘆息。我私下聽說聖人的思想是一致的。唐堯虞舜時代也沒有像今天這樣預先知曉事物的徵兆，真是神奇啊。今天唯獨奉梁朝的詔令，道義承載，那麼萬物都會擺脫沉淪的迷惑。德行和壽命，那麼天下都會讚揚您的英明。這樣才可以振興百姓，培育德行，百年之內都能普遍地受到教化。勞役百姓，役使動物，千秋萬代都會被您的功德所折服。法師的智慧深邃而堅定，接受和堅持的信念完全一致。志向融洽，通達敏銳。承受神明的庇佑，和諧而成功。陸煦稽首敬禮。
黃門郎徐緄答覆
緄稽首敬禮。榮幸地收到您的來信並蒙受您的指示。皇上的旨意答覆神滅論。
【English Translation】 English version City moat. The Three Ages (past, present, and future) bear the burden of all sentient beings. Now breaking through the darkness, in the future grasping destiny. Within a single letter, what could be unfavorable? The benefit of a few words, how could it be disregarded? This life is due to the good fortune of the past, and attaining supreme virtue is simultaneous. I have the honor of reading your discourse in advance, gratefully bowing and rejoicing. Bestowing teachings without omission, deeply embracing steadfast thoughts. Lu Guo pays respects.
The Gentleman-in-Attendance of the Palace Gate, Xiao Chen, replies:
Your disciple Chen pays respects. I have received and respectfully read your letter. The imperial decree replying to your subject's deliberation on the theory of the annihilation of the spirit, subtly deduces the mysteries and elucidates the rites and teachings. It truly suffices to increase the glory of the pure Dharma, for Confucianism to respect its endeavors, for all things to awaken to conditioned arising, and for the people to contemplate filial piety. The foundation of human relations is thereby made clearer. Those who violate the scriptures and disrupt customs will collapse on their own without being attacked. Reciting and praising, gratefully bowing, I am overwhelmed with honor. My younger brother is ignorant and short-sighted, incurring offenses, and is now undergoing trial. Both in public and private, I feel tormented and fearful, my thoughts and anxieties shaken. I have no way to admire and praise Your Majesty's grand strategies, nor to respond to your profound meanings. Obeying your teachings and guiding the lost, I am filled with trepidation. Your gracious awards and instructions are deeply engraved in my heart, and your benevolent guidance is cherished. Your disciple Xiao Chen pays respects.
The Gentleman-in-Attendance of the Palace Gate, Wang Binjian, replies:
I have received and respectfully read your letter. The imperial decree replying to your subject's deliberation on the theory of the annihilation of the spirit, your sagacious thoughts are profound and concentrated, and the truth of Heaven is unique and unparalleled. By debating the Three Ages, the meaning of Buddhism is clarified; by citing two examples, filial piety is promoted. Blocking the paths of those who bore and drill, and silencing the mouths of those who take divergent paths, it is sufficient to make the fortresses of demons forever fall and the peaks of righteousness forever stand tall. Your disciple submits to the supreme truth and follows the laws of Heaven. The joy in my heart knows no bounds. Wang Binjian pays respects.
The Middle Gentleman of the Crown Prince's Palace, Lu Xu, replies:
I am greatly honored to receive your letter. I have respectfully read Your Majesty's reply to your subject's deliberation on the theory of the annihilation of the spirit, bowing in reverence, pacing back and forth, and sighing in vain. I have privately heard that the thoughts of the sages are consistent. Even in the times of Emperors Yao and Shun, there was no such prior knowledge of the signs of things as there is today, truly miraculous. Today, I alone receive the decree of the Liang Dynasty, and with the Way carried forth, all things will escape the confusion of sinking into delusion. With virtue and longevity, the whole world will praise your wisdom. In this way, the people can be revitalized and virtue cultivated, and within a hundred years, all can be universally educated. Toiling the people and employing animals, for thousands of years, all will be subdued by your merits. The Dharma Master's wisdom is profound and resolute, and the faith of acceptance and adherence is completely consistent. Aspirations are harmonious, and understanding is keen and perceptive. Receiving the protection of the divine, harmonious and successful. Lu Xu pays respects.
The Yellow Gate Attendant, Xu Kun, replies:
Kun pays respects. I am honored to receive your letter and to be shown your instructions. The imperial decree replies to the theory of the annihilation of the spirit.
伏覽淵旨疏心蕩累。竊惟希夷之本難尋。妙密之源莫睹。自非上聖無以談其宗。非夫至睿焉能道其極。皇上窮神體寂鑒道。居微發德音則三世自彰。布善言而千里承響。誠葉禮敬義感人祇。理扇玄風德被幽顯。悠悠巨夜長昏鰷曉。蠢蠢愚生一朝獨悟。勵鹿苑之潛功。澍法流於日用。鴻名永播懋實方馳。迷滯知反淪疑自息。弟子歸向早深倍兼抃悅。輒奉以周旋不敢云墜。但蠡測管窺終懷如失耳。徐緄和南。
侍中王暕答
枉告並奉覽。敕答臣下審神滅論。聖旨玄照啟寤群蒙。義顯幽微理宣寂昧。夫經述故身之義。系敘遊魂之談。愚淺所辯已為非滅。況復睿思弘遠盡理窮微。引文證典煥然冰釋。肉眼之人虔恭迴向。惑累之眾悛改浮心。發明既往訓導將來。伏奉淵教欣蹈罔已。王暕和南。
侍中柳惲答
辱告惠示。敕所答臣下神滅論。夫指歸無二宗致本一。續故不斷釋訓之弘規。入室容聲弘經之深旨。中外兩聖影響相符。雖理在固然而疑執相半。伏奉淵旨照若發矇。顧會玄趣窮神知寂。惻情盡狀天地相似。千載闕疑從春冰而俱泮。一世顛倒與浮雲而共開。祇誦環徊永用懸解。存及之顧良以悲戢。弟子柳惲頓首白。
常侍柳憕答
辱告惠示。敕答臣下審神滅論。淵旨沖邈理窮幾奧。竊以
【現代漢語翻譯】 現代漢語譯本：拜讀您的精深旨意，洗滌了我內心的煩惱。我私下認為，『希夷』（不可見聞的，指道的本源）的本源難以尋覓，『妙密』（精妙深奧）的源頭無法看到。如果不是上聖之人，無法談論它的宗旨；如果不是極具智慧的人，怎能說清它的極致。皇上您窮究神理，體悟寂靜，明鑑大道，身居細微之處卻能發出彰顯三世的德音，廣佈善言，千里之外都能聽到迴響。這實在符合禮敬的規範，義感動了人神。您的道理扇動著玄妙的風氣，德澤普及於幽冥和顯明之處。漫漫長夜，長久的昏昧得以曉悟；蠢蠢愚昧的眾生，在一朝之間獨自醒悟。激勵著『鹿苑』（佛陀初轉法輪之地）的潛修之功，像及時雨一樣將佛法流佈于日常之中。盛大的名聲永遠傳揚，宏偉的功業正在馳騁。迷惑滯礙的人知道反省，沉淪疑惑的人自然止息。弟子歸順向往之心由來已久，更加倍地歡欣喜悅。謹將此心奉獻，不敢稍有懈怠。只是以蠡殼來測量大海，用竹管來窺視天空，終究懷有如有所失的遺憾。徐緄稽首敬上。
侍中王暕的回覆：
拜讀您的詔告並奉覽。皇上您下敕回覆臣下關於『神滅論』（認為人死後精神也消滅的理論）的討論，聖明的旨意像陽光一樣開啟了群蒙的智慧。您的論述闡明了幽深微妙的道理，宣揚了寂靜無為的真諦。佛經講述了故身（過去的身體）的意義，也敘述了遊魂（漂浮不定的靈魂）的說法。以我愚淺的理解，已經認為神識並非消滅。更何況皇上您的睿智思想弘大深遠，窮盡事物的道理，探究細微之處。引經據典，使疑惑像冰雪一樣消融。肉眼凡胎之人虔誠恭敬地回心轉意，迷惑困頓的眾人悔改浮躁之心。您的聖旨既能啓發過去，又能訓導未來。拜讀您的精深教誨，欣喜感激之情難以言表。王暕稽首敬上。
侍中柳惲的回覆：
拜讀您的詔告和惠賜。皇上下敕回覆臣下關於『神滅論』的討論。佛法的宗旨歸宿沒有兩樣，根本道理本來就是一致的。延續舊有的經典，使佛法不斷絕，這是釋迦牟尼佛弘揚佛法的偉大規範；深入佛法殿堂，容納各種聲音，這是弘揚佛經的深刻旨意。中外兩聖（指釋迦牟尼佛和皇帝）的思想相互呼應，如同影子和聲音一樣。雖然道理本來如此，但疑惑和執著卻相互交織。拜讀您的精深旨意，如同撥開雲霧見到光明。您深諳玄妙的趣味，窮究神理，體悟寂靜。您的惻隱之心表達得淋漓盡致，與天地相似。千百年來懸而未決的疑問，像春天的冰一樣全部消融；一世的顛倒錯亂，與漂浮的雲彩一同散開。我恭敬地誦讀您的教誨，永遠用它來解除疑惑。您對我的關懷和顧念，實在是爲了平息我的悲傷。弟子柳惲頓首拜上。
常侍柳憕的回覆：
拜讀您的詔告和惠賜。皇上下敕回覆臣下關於『神滅論』的討論。您的精深旨意高遠深邃，道理窮盡了細微之處。我私下認為……
【English Translation】 English version: Having read your profound and far-reaching decree, my heart is cleansed of its burdens. I humbly believe that the origin of 『Xi Yi』 (希夷, the invisible and inaudible, referring to the source of Dao) is difficult to find, and the source of 『Miao Mi』 (妙密, subtle and profound) cannot be seen. If not for a supreme sage, one cannot discuss its tenets; if not for the most wise, how can one articulate its ultimate state? Your Majesty, you exhaustively explore the principles of the spirit, embody tranquility, and deeply understand the Great Way. Residing in the subtle, you emit virtuous sounds that manifest the three worlds. Spreading benevolent words, echoes are heard thousands of miles away. This truly conforms to the norms of reverence and respect, and righteousness moves both humans and spirits. Your principles fan the mystical winds, and your virtue extends to both the visible and invisible realms. In the long night, prolonged ignorance is awakened; the dull and foolish beings, in a single morning, awaken on their own. Encouraging the hidden merits of 『Deer Park』 (鹿苑, the place where the Buddha first turned the Wheel of Dharma), like timely rain, the Dharma flows into daily life. Great fame is eternally broadcast, and magnificent achievements are rapidly advancing. Those who are lost and stagnant know to reflect, and those who are mired in doubt naturally cease. Your disciple's heart of devotion has long been profound, and is now doubly filled with joy. I respectfully offer this heart, daring not to be negligent. However, measuring the sea with a conch shell, and peering at the sky through a bamboo tube, ultimately leaves one with a sense of loss. Xu Gun bows respectfully.
Reply from Wang Jian, Attendant in Ordinary:
I have read your edict and received it with reverence. Your Majesty issued a decree responding to your subjects' discussion on the 『Theory of the Extinction of the Spirit』 (神滅論, the theory that the spirit also perishes after death). Your sagacious decree, like sunlight, illuminates the wisdom of the masses. Your discourse elucidates profound and subtle principles, and proclaims the truth of tranquility and non-action. The sutras speak of the meaning of the old body (past body), and also narrate the tales of wandering souls (floating and uncertain souls). In my shallow understanding, I already believe that consciousness is not extinguished. Moreover, Your Majesty's wise thoughts are vast and far-reaching, exhausting the principles of things and exploring the subtle. Citing scriptures and evidence, doubts are dissolved like ice and snow. Those with mortal eyes sincerely and respectfully turn their hearts, and the confused and troubled repent of their frivolous minds. Your decree can both enlighten the past and guide the future. Having read your profound teachings, my joy and gratitude are beyond words. Wang Jian bows respectfully.
Reply from Liu Yun, Attendant in Ordinary:
I have read your edict and received your gracious gift. Your Majesty issued a decree responding to your subjects' discussion on the 『Theory of the Extinction of the Spirit』. The ultimate goal of the Dharma is not twofold, and the fundamental principles are inherently consistent. Continuing the old scriptures, so that the Dharma is not cut off, is the great norm of Shakyamuni Buddha in propagating the Dharma; entering the hall of Dharma, accommodating various voices, is the profound meaning of propagating the sutras. The thoughts of the two sages (referring to Shakyamuni Buddha and the Emperor) echo each other, like shadows and sounds. Although the principles are inherently so, doubt and attachment are intertwined. Having read your profound decree, it is like parting the clouds and seeing the light. You deeply understand the mystical interest, exhaustively explore the principles of the spirit, and embody tranquility. Your compassionate heart is expressed to the fullest extent, similar to heaven and earth. Questions that have been unresolved for thousands of years are all dissolved like spring ice; the perversions and confusions of a lifetime dissipate together with the floating clouds. I respectfully recite your teachings, and will forever use them to dispel doubts. Your care and concern for me are truly to quell my sorrow. Your disciple Liu Yun bows and reports.
Reply from Liu Cheng, Regular Attendant:
I have read your edict and received your gracious gift. Your Majesty issued a decree responding to your subjects' discussion on the 『Theory of the Extinction of the Spirit』. Your profound decree is lofty and far-reaching, and the principles exhaust the subtle. I humbly believe that...
。修因趣果神無兩識。由道得滅佛唯一性。殷人示民有知。孔子祭則神在。或理傳妙覺。或義闡生知。而楊墨紛綸徒然穿鑿。凝滯遂往特掩名教。聖情玄覽證無間然。振領持綱舒張毛目。抑揚三代汲引同歸實假雙法朗然無礙。伏奉循環疑吝俱盡。來告存及悲挹唯深。柳憕頓首白。
太子詹事王茂答
茂和南。辱告伏見。敕旨答神滅論。頂戴欣躍不及抃舞。神理悠曠雖非建言所極。列聖遺文炳然昭著。莫不撫抃虔襟。式遵彝典。豈可妄陳虛矯厚誣前誥。謂來緣之不期棄享薦之至禮。迷路茫茫歸涂靡薄。苦空一到有悔無追。主上含明體聖妙窮真假。發義照辭舟航淪溺。豈唯天人讚仰信。亦諸佛回光。弟子夙昔棲心本憑凈土。數延休幸預逢昌世。方當積累來因永陶。滋誘藻悅之誠。非止今日未獲祇敘。常深翹眷比故修詣。此白無由。王茂和南。
太常卿庾詠答
辱告惠示。至尊敕答臣下神滅論。伏覽未周煙雲再廓。竊惟蠕動有知草木無識。神滅瞽論。欲以有知同此無識。乃謂種智亦與形骸俱盡。此實理之可悲。自非德合天地均大域中。屬反流之日。值飲化之幾。則二諦之言無以得被。三世之談幾乎息矣。聖上愍此四生方淪六道。研校孔釋共相提證。使窮陸知海。幽都見日。至言與秋陽同朗。群疑與
【現代漢語翻譯】 現代漢語譯本：修行在於因果，神識並無二致。通過正道可以達到寂滅，佛性是唯一的真性。殷人教導百姓神靈有知，孔子祭祀時認為神靈就在那裡。有的從理上闡述微妙的覺悟，有的從義上闡發生命的認知。然而，楊朱和墨翟的學說紛繁雜亂，只是徒勞地穿鑿附會。他們的思想凝固停滯，掩蓋了名教的真諦。聖人的心懷深遠，洞察一切，確證了生死之間並無間隔。提綱挈領，全面展開，抑揚三代之治，引導萬物迴歸本源，真實與虛假兩種方法明朗無礙。我恭敬地接受教誨，循環往復的疑慮和吝嗇都已消除。來信告知的情況和深切的悲痛，我都銘記在心。柳憕頓首拜上。
太子詹事王茂答覆：
王茂稽首再拜。承蒙告知，恭敬拜讀了陛下關於神滅論的敕旨答覆，我欣喜若狂，無以言表。神理深遠廣闊，即使我竭盡所能也無法完全表達。列聖的遺訓光明昭著，無不令人撫掌讚歎，虔誠地遵循這些準則。怎敢胡亂陳述虛假的言辭，厚顏無恥地否定前人的教誨，說什麼來世的因緣不可期，拋棄祭祀的至高禮儀。如果迷失了方向，歸途就會渺茫無依。一旦陷入苦難的境地，即使後悔也無法挽回。主上英明睿智，體察聖道，精妙地探究真實與虛假。所發表的言論如舟船航行，使沉溺者得以解脫。不僅天人和世人讚美仰慕，諸佛也回光加持。弟子我一直以來都棲心於凈土，多次有幸遇到昌盛的時代。正當積累來世的善因，永遠沉浸在佛法的薰陶之中，滋養和喜悅的心情難以言表。不僅僅是今天未能親自陳述，我常常深深地翹首盼望，比照以往更加努力修行。這些話語無法充分表達我的心意。王茂稽首再拜。
太常卿庾詠答覆：
承蒙告知並惠示，拜讀了至尊陛下答覆臣下關於神滅論的敕旨，我尚未完全讀完，心中的煙雲便再次消散。我私下認為，蠕動的生物有知覺，草木沒有知覺。神滅論這種荒謬的論調，想要把有知覺的生物等同於沒有知覺的草木。甚至認為種智也與形骸一同消亡。這實在是令人悲哀的道理。如果不是德行與天地相合，才能與宇宙相匹，正處於反本溯源的時代，遇到接受教化的機會，那麼二諦的教言就無法被宣揚，三世的談論也幾乎要停止了。聖上憐憫四生眾生沉淪於六道之中，研究考校儒家和佛家的經典，共同互相印證，使窮鄉僻壤的人們知曉大海，使幽暗的地獄也能見到光明。至理名言如同秋日的陽光一樣明朗，眾人的疑惑如同
【English Translation】 English version: Cultivating causes leads to results, and the spirit and consciousness are not two separate entities. Through the path, one can attain cessation, and the Buddha-nature is the only true nature. The Yin people taught the people that the spirits have knowledge, and Confucius believed that the spirits were present during sacrifices. Some explain the subtle enlightenment from the perspective of principle, while others elaborate on the knowledge of life from the perspective of righteousness. However, the theories of Yang Zhu and Mo Di are complex and chaotic, merely futile conjectures. Their rigid and stagnant thoughts obscure the true meaning of the teachings of names and principles. The sage's mind is profound and insightful, confirming that there is no separation between life and death. Grasping the key points and unfolding everything, praising and criticizing the three dynasties, guiding all things back to their origin, the two methods of truth and falsehood are clear and unobstructed. I respectfully accept the teachings, and the cyclical doubts and stinginess have been eliminated. I remember the information and deep sorrow conveyed in the letter. Liu Cheng bows and reports.
Reply from Wang Mao, the Crown Prince's Grand Tutor:
Wang Mao bows his head and prostrates himself. I am honored to be informed and respectfully read Your Majesty's imperial edict in response to the theory of the annihilation of the spirit. I am overjoyed and cannot express my gratitude enough. The principles of the spirit are profound and vast, and even if I exhaust my abilities, I cannot fully express them. The teachings of the past sages are bright and clear, and all clap their hands in praise, reverently following these principles. How dare I recklessly present false words, shamelessly deny the teachings of the predecessors, saying that the causes and conditions of the afterlife are unpredictable, and abandoning the supreme rituals of sacrifice. If one loses direction, the path of return will be vast and desolate. Once one falls into a state of suffering, even regret cannot be undone. Your Majesty is wise and insightful, embodying the way of the sages, and exquisitely exploring truth and falsehood. The words spoken are like boats sailing, liberating those who are drowning. Not only do gods and humans admire and praise, but all Buddhas also return their light to bless. I, your disciple, have always dwelled in the Pure Land, and have been fortunate enough to encounter prosperous times many times. I am now accumulating good causes for the afterlife, and will forever immerse myself in the teachings of the Buddha, nourishing and delighting my mind beyond words. Not only am I unable to personally present myself today, but I often deeply look forward to it, and strive to cultivate myself even more diligently than before. These words cannot fully express my heart. Wang Mao bows his head and prostrates himself.
Reply from Yu Yong, Minister of the Court of Imperial Sacrifices:
I am honored to be informed and favored with your instruction. I have read Your Majesty's edict in response to the theory of the annihilation of the spirit, and before I have finished reading it, the clouds in my heart have dissipated again. I privately believe that crawling creatures have consciousness, while plants and trees do not. The absurd theory of the annihilation of the spirit seeks to equate conscious creatures with unconscious plants and trees. It even believes that the seed of wisdom also perishes along with the physical body. This is truly a sad principle. If it were not for virtue matching heaven and earth, and talent matching the universe, being in an era of returning to the source, and encountering the opportunity to receive teachings, then the teachings of the two truths could not be proclaimed, and the discussions of the three worlds would almost cease. Your Majesty pities the four types of beings who are sinking into the six realms, researching and examining the classics of Confucianism and Buddhism, and mutually verifying them, so that people in remote areas can know the sea, and even the dark hell can see the light. The supreme words are as clear as the autumn sun, and the doubts of the people are like
春冰俱釋。雖發論弘道德感沖襟。而豫聞訓誘俯欣前業。法師服膺法門深同此慶。謹當贊味吟誦始終無斁。弟子庾詠和南。
豫章王行事蕭昂答
辱告宣示。敕答臣下審神滅論。聖旨披析。使惑者煥然。神之不滅著于通誥。理既眇默。故致有迷。主上識照知來鑒逾藏往。摛幾外之妙思。攻異端之妄說。又引禮經取驗虛實。孝敬之道於此方弘。孤子蕭昂頓首和南。
太中大夫庾曇隆答
辱告伏見。主上答臣下審神滅論。昏蒙啟悟煥爾照朗。夫至理虛寂道趣空微。上聖極智乃當窮其妙實。下凡浮生自不辯其玄淵。如聞立論者經典垂訓。皆是教跡。至於在佛故書詭怪難以理期。此則言語道斷。仰勞聖思為臣下剖釋群情。豈不欣贊。銘挹明旨抱用始終。法師典誨彌增慚戢。弟子庾曇隆和南。
太子洗馬蕭靡答
惠示敕答臣下審神滅論。披覽未周情以抃悅。主上凝神天縱將聖多能。文奧不刊辭溢系表。義證周經。孝治之情爰著。旨該釋典。大慈之心彌篤。謹置之坐隅陳之機枕。寢興鉆閱永用書紳。班示不遺戢眷良原。弟子蕭靡和南。
御史中烝王僧孺答
辱告惠示送主上所答群臣仰咨神滅論。伏覽循環載深鉆奉。發矇祛蔽朗若披雲。竊以事蘊難形非聖莫闡。理寂區位在愚成惑
。若非神超系表思越幾前。豈能燭此微言。若聞金石洞茲妙境。曾靡榛蹊。諭之以必薦。示之以如在。使夫持論者不終泥於遙𨅊。專謬者無永沈于惑海。積奉淵謨孰不歡肅。裁此酬白不申系舞。王僧孺呈和南。
黃門侍郎王揖答
辱告惠示。敕答臣下審神滅論。夫昊蒼玄默本絕言議。性與天道固亦難聞。而愛育之仁依方感動。開誘之教㳂事降設。矜局蛙于井谷。哀危蟪于寸陰。思發神衷言微理鏡。引據前經文約旨遠。凝神寂翳一理能貫。墳典紛綸。一言以蔽。顯列聖之潛旨。決終古之滯惑。存滅由斯而曉。孝敬因茲而隆。信足以警誡重昏。儀範百代。所謂聖謨洋洋嘉言孔彰者也。弟子既慚辨理彌懵知音遂得。預聞道訓頒覿妙藻。式抃下陳永垂聖則。弟子王揖和南。
吏部郎王泰答
一日曲蒙宴私。預聞茫中書有神形偕滅之論。斯人逕廷不近人情。直以下才。末能折五鹿之角。辱告垂示。聖旨微引孝道發揚。冥致謹當。尋誦永祛蒙惑。弟子王泰頓首和南。
侍中蔡樽答
辱告奉宣敕旨。答咨神滅論。夫神理玄妙。良難該辯。雖復前聖眷言后英猶惑。天旨爰釋皎若發矇。固以陵萬古而擅奇悟。方來以不朽。伏奉朝聞載深抃躍。謹以書紳永祛迷滯。蔡樽和南。
建康令王仲欣答
【現代漢語翻譯】 現代漢語譯本：如果不是精神超越常理，思想超越一般，怎麼能明白這精微的言論？如果聽聞此言如同金石之聲，洞察這美妙的境界，那麼以前的迷惑之路就不值一提了。用必然推薦來曉諭，用如在眼前來展示，使那些持有錯誤論點的人不再始終執迷於遙遠的猜測，使那些專門散佈謬論的人不再永遠沉溺於迷惑的海洋。積累奉行您深遠的謀劃，誰不歡欣敬佩？寫下這篇酬答之作，不敢再多加修飾。王僧孺呈上和南。
黃門侍郎王揖答：
榮幸地收到您的惠示，是皇上批覆臣下關於神滅論的審議。那廣闊的天空深邃寂靜，本來就無法用言語來表達；人的本性和天道，本來也難以聽聞。但是愛護養育的仁德，依據不同的情況而感動；開啟誘導的教誨，順應不同的事情而降臨設定。可憐那侷限在井底的青蛙，哀嘆那生命短暫的蟪蛄。您的思想發自神明的心胸，言語精微，道理如明鏡一般。引用的前代經典，文字簡約，旨意深遠。凝聚精神，寂靜無聲，一個道理就能貫穿一切。即使是紛繁複雜的典籍，也可以用一句話來概括。彰顯了古代聖人的潛在旨意，解決了自古以來的困惑。神的存在與消滅，由此而明白；孝道與尊敬，因此而發揚。確實足以警醒那些沉溺於黑暗中的人，成為百代的典範。這就是所謂的聖明的謀劃浩大深遠，美好的言論非常顯著啊。弟子我既慚愧於辨別道理的能力，又慶幸能夠領悟其中的真諦，得以預先聽聞您的教誨，拜讀您美妙的文章，因此歡欣鼓舞，呈上此文，永遠遵循您的聖明法則。弟子王揖和南。
吏部郎王泰答：
有一天，有幸蒙受宴請，預先聽聞茫中書有神形俱滅的論點。這種人在朝廷上說話，不近人情，實在是下等才能。我沒能當場駁倒他的謬論。榮幸地收到您的垂示，聖上的旨意精微，引用孝道來發揚，深奧的道理謹慎恰當。我認真誦讀，永遠消除矇昧和疑惑。弟子王泰頓首和南。
侍中蔡樽答：
榮幸地收到並宣讀了皇上的旨意，是答覆關於神滅論的諮詢。神明的道理玄妙深奧，實在難以完全理解和辯論。即使是前代的聖人有所論述，後來的英才仍然感到迷惑。皇上的旨意解釋得非常清楚，就像撥開迷霧一樣。確實足以超越萬古而獨擅奇特的領悟，使未來的世代得以不朽。我恭敬地接受並聆聽，內心深感歡欣鼓舞。謹將您的教誨銘記於心，永遠消除迷惑和滯礙。蔡樽和南。
建康令王仲欣答：
【English Translation】 English version: If it were not for a spirit surpassing the ordinary and thoughts transcending the commonplace, how could one understand these subtle words? If one hears this like the sound of gold and stone, and comprehends this wonderful realm, then the previous paths of confusion are not worth mentioning. Instructing with 'certainly recommend,' showing with 'as if present,' so that those who hold erroneous views will not forever be mired in distant speculations, and those who specialize in spreading fallacies will not be eternally submerged in the sea of delusion. Accumulating and following your profound plans, who would not rejoice and admire? Writing this response, I dare not add any further embellishments. Wang Sengru presents and respectfully submits.
The Yellow Gate Attendant Wang Yi replies:
I am honored to receive your gracious instruction, which is the imperial decree responding to the ministers' deliberation on the theory of the extinction of the spirit (Shen Mie Lun). The vast heavens are profound and silent, originally beyond words and discussions; human nature and the Way of Heaven are inherently difficult to hear. However, the benevolence of love and nurture moves according to circumstances; the teachings of opening and guiding descend and are established according to events. Pitying the frog confined to the well, lamenting the short-lived cicada. Your thoughts originate from a divine mind, your words are subtle, and the principles are like a clear mirror. The cited ancient classics are concise in writing and far-reaching in meaning. Concentrating the spirit, silent and still, one principle can penetrate everything. Even the voluminous classics can be summarized in one sentence. It reveals the latent intentions of the ancient sages and resolves the confusions of all time. The existence and extinction of the spirit are thereby understood; filial piety and respect are therefore promoted. It is indeed sufficient to awaken those who are immersed in darkness and become a model for generations. This is what is meant by the sage's grand plans being vast and profound, and the beautiful words being very evident. As your disciple, I am both ashamed of my ability to discern principles and fortunate to be able to comprehend the truth, to have the opportunity to hear your teachings in advance, and to read your wonderful writings. Therefore, I rejoice and submit this text, forever following your sage's principles. Your disciple Wang Yi respectfully submits.
The Personnel Department Secretary Wang Tai replies:
One day, I was fortunate to be invited to a private banquet and heard in advance that the Secretary Mang had a theory that the spirit and form both perish together. This person's words in court are unreasonable and show inferior talent. I was unable to refute his fallacies on the spot. I am honored to receive your instructions. The imperial decree is subtle, using filial piety to promote the profound principles, which are cautious and appropriate. I carefully recite and study it, forever eliminating ignorance and confusion. Your disciple Wang Tai bows and respectfully submits.
The Attendant-in-Ordinary Cai Zun replies:
I am honored to receive and proclaim the imperial decree, which is a response to the consultation on the theory of the extinction of the spirit (Shen Mie Lun). The principles of the spirit are profound and subtle, and it is difficult to fully understand and debate them. Even if the former sages had discussed it, later talents would still be confused. The imperial decree explains it very clearly, like clearing away the fog. It is indeed sufficient to surpass all ages and uniquely possess extraordinary understanding, enabling future generations to be immortal. I respectfully accept and listen, and my heart is deeply joyful and encouraged. I will keep your teachings in mind and forever eliminate confusion and stagnation. Cai Zun respectfully submits.
The Jiankang Magistrate Wang Zhongxin replies:
仲欣白。辱告惠示。詔所答臣下神滅論。伏讀淵麗抃不勝躍。皇帝睿性自天機神獨遠。五禮外照三明內映。金輪徐轉則道濟八纮。玉瓚既陳則孝隆七廟。開慧日于清漢。垂法雲于大千。如在之義重闡茲晨。常住之明永證來劫。故以德冠百王。聲高萬古。弟子棲心法門崇信大典。舞蹈之誠獨深鳧藻。王仲欣和南。
建安王外兵參軍沈績答
弟子績和南。垂示敕答臣下神滅論。伏深欣躍。弟子竊惟道不自弘。弘實由人。人須其識。識須其位。周易所稱聖人大寶曰位。豈其意乎。然或位而不人。或人而不位。三者云備其理至難。故宣尼絕筆于獲麟。孟軻反身於天爵。誠無其位也。嗚呼真化殆將淪沒。今天子以仁聖盛明。據至尊之位。蓋曾山可以眾煦飄。其和不可移也。鐘鼓可以雞㹠亂。其鳴不可間也。將使惵惵黔首濟其長夜。自非德合天地。誰能若斯。弟子早沐靈風既聞之矣。然而燕雀之集猶或相昏。飛蓬之門尚自交構。聖旨爰降辭高理愜。敦以人天之善。誡以莫大之形。一言作訓內外俱悅。夫以孺子入井。凡民猶或傷之。況乃聖慈御物必以隱惻為心耶。能指白馬之非白。猶見屈于中庸。至於神享機外志存弘化。魍魎摧其頰舌焉足道哉。神蹟天貴本非窺觀。遂能存示用慚冥德。弟子沈績和南。
【現代漢語翻譯】 現代漢語譯本： 王仲欣拜上。感謝您賜予的惠示，即詔書中對臣下所作『神滅論』的迴應。我恭敬地拜讀，內心感到無比的喜悅。當今皇帝的英明睿智乃是天生的，他的精神境界遠遠超越常人。他以五禮來規範外在行為，以三明來照亮內心世界。他像金輪一樣緩緩轉動，將道義傳播到四面八方；他像用玉瓚祭祀一樣，將孝道發揚光大到宗廟。他在清明的天空中開啟智慧的太陽，在大千世界中降下佛法的雲朵。『如在』的意義在今天再次得到闡明，常住的真理將在未來的永劫中得到證明。因此，他的德行超越了歷代君王，他的聲望響徹古今。弟子我潛心於佛法，崇信偉大的典籍，內心充滿了無比的喜悅和敬佩。王仲欣敬上。
建安王外兵參軍沈績答覆：
弟子沈績拜上。拜讀了您垂示的敕令，即對臣下『神滅論』的迴應，內心感到無比的欣喜。弟子我私下認為，道不能自己弘揚，弘揚道義實際上要依靠人。人需要具備見識，而見識又需要相應的地位。《周易》中所說的聖人最大的寶物是地位，大概就是這個意思吧。然而，有的人有地位卻沒有才能，有的人有才能卻沒有地位。這三者都具備的情況實在是太難得了。所以孔子在獲得麒麟時就停止了寫作，孟子反身自省，認為自己具備的是上天賦予的爵位，實在是由於自己沒有相應的地位啊。唉，真正的教化恐怕將要淪喪了。如今的天子以仁愛、聖明和盛德，佔據著至高無上的地位。就像曾山那樣，可以用眾人的溫暖來融化飄雪，他的和諧是不可動搖的。就像鐘鼓那樣，可以用雞鳴狗叫來擾亂，但它的鳴響是不可中斷的。他將使憂慮不安的百姓擺脫漫長的黑夜。如果不是德行與天地相合，誰能做到這樣呢？弟子我早早就沐浴在聖上的恩澤之中，早就聽聞了這些道理。然而，燕雀聚集在一起，有時還會互相爭鬥；蓬草的門前，尚且還會互相交織。聖上的旨意降臨，言辭高妙，道理完備，用人道的善良來敦促，用最大的戒律來告誡。一言一行都成為訓誡，朝廷內外都感到喜悅。即使是小孩子掉進井裡，普通人尚且會感到傷心，更何況聖上的慈悲之心治理萬物，必定是以隱忍和惻隱為懷呢？如果有人能指出白馬不是白馬，在中庸之道中尚且會感到委屈。至於神靈享受祭祀，其玄妙超出常理之外，志向在於弘揚教化，那些魑魅魍魎的狡辯又算得了什麼呢？神靈的軌跡是上天賦予的尊貴，本來就不是凡人可以窺探的。您竟然能夠將其展示出來，我為此感到慚愧。弟子沈績敬上。
【English Translation】 English version: Zhong Xin bows. I am honored to receive your gracious communication, the imperial edict responding to the 'Theory of the Extinction of the Soul' presented by your subjects. I respectfully read it and am filled with boundless joy. His Majesty's wisdom and sagacity are innate, and his spiritual realm far surpasses that of ordinary people. He uses the Five Rites to regulate external behavior and the Three Luminaries to illuminate the inner world. He turns the Golden Wheel slowly, spreading righteousness to all corners of the world; he presents the jade libation, promoting filial piety to the ancestral temples. He opens the sun of wisdom in the clear sky and sends down the clouds of Dharma in the vast universe. The meaning of 'as if present' is once again elucidated today, and the truth of permanence will be proven in future kalpas. Therefore, his virtue surpasses all kings, and his reputation resounds throughout the ages. Your disciple dwells in the Dharma gate, revering and believing in the great scriptures, and my heart is filled with unparalleled joy and admiration. Wang Zhongxin respectfully presents.
Shen Ji, Military Advisor to the Prince of Jian'an, replies:
Your disciple Shen Ji bows. I have read the imperial edict you bestowed, responding to the 'Theory of the Extinction of the Soul' presented by your subjects, and my heart is filled with boundless joy. Your disciple humbly believes that the Dao cannot promote itself; its propagation relies on people. People must possess knowledge, and knowledge requires a corresponding position. The Book of Changes states that the greatest treasure of a sage is position, perhaps that is what it means. However, some people have position but lack talent, and some people have talent but lack position. It is extremely rare for all three to be present. Therefore, Confucius stopped writing when he obtained the qilin (a mythical creature), and Mencius reflected on himself, believing that he possessed the nobility bestowed by Heaven, truly because he lacked a corresponding position. Alas, true enlightenment is likely to be lost. Now, the Son of Heaven, with benevolence, sagacity, and great virtue, occupies the supreme position. Like Mount Zeng, one can use the warmth of the crowd to melt the drifting snow; his harmony is unshakeable. Like bells and drums, one can use the crowing of chickens and barking of dogs to disturb them, but their ringing cannot be interrupted. He will deliver the anxious people from the long night. If not for virtue that aligns with Heaven and Earth, who could do this? Your disciple has long been bathed in the grace of the sage and has long heard these principles. However, sparrows gathering together may still fight each other; the doors of wormwood still intertwine. The imperial decree has descended, the words are sublime, and the principles are complete, urging with the goodness of humanity and Heaven, and admonishing with the greatest precepts. Every word and deed becomes an instruction, and the court and the people are all delighted. Even if a child falls into a well, ordinary people would still feel sorrow, let alone the sage's compassionate heart governing all things, which must be filled with forbearance and compassion? If someone can point out that a white horse is not white, they would still feel wronged in the Doctrine of the Mean. As for the spirits enjoying sacrifices, their mystery is beyond the realm of reason, and their ambition lies in propagating enlightenment; what is the sophistry of those goblins and demons worth mentioning? The traces of the spirits are the nobility bestowed by Heaven, which ordinary people cannot窺探. You are able to display them, and I am ashamed of my ignorance. Your disciple Shen Ji respectfully presents.
祠部郎司馬筠答
辱告並垂示敕答臣下審神滅義。伏讀周流式歌且舞。夫識慮沉隱精靈幽妙。近步無以追。凡情不能測。外聖知其若此。所以抑而不談。故涉孔父其尚惛經。姬公其未曙。而碌碌之徒妄理信目錐畫。管窺異見鋒起。茍徇離賢之名。遂迷雪霜之實。愚惑到此深可矜傷。我皇道被幽顯明逾日月。窮天地之極。盡終始之奧。忌蕕紫之妨朱氣。珉雉之亂鳳玉。爰發聖衷降茲雅義。信足以光揚妙覺。拯厥沉泥。近照性靈之極。遠明孝德之本。實使異學翦其邪心。向方篤其羨慕。謬以多幸豫奉陶鈞。沐澤飲和有兼慶躍。流通曲被[佩-一]荷彌深。司馬筠和南。
豫章王功曹參軍沈緄答
緄和南。弟子竊以為交求之道必取與為濟。至於續蒙不告。則空致沖沖倏忽之觀。殆將可息。所以自絕咨受崇深莫窺誠自愧也。徒以闇識因果修局。誠冀履霜不退。堅冰可至耳。而法師弘心山藪幸能藏疾。雖未升堂遂招以法流。杜夷云。召渴馬于滮泉。不待鞭策而至矣。垂示上答臣下神滅論。晨宵伏讀用忘疲寢。構斯法棟導彼迷流。天屬既申三世又辯。鬼神情狀於焉可求。然謂海實廣廣孰能知。謂天蓋高高不可測。聖論鉤深旨超系表蒙情易駘惡能是。空銘末示終愧鉆仰。弟子沈緄和南。
建安王功曹王緝答
【現代漢語翻譯】 現代漢語譯本： 祠部郎司馬筠 回答
拜讀您的來信，並敬閱您下發的關於臣下審神滅義的敕答。反覆研讀，心中歡喜，情不自禁地歌唱起舞。人的意識思慮深沉隱晦，精神靈妙玄微，以近處的見識無法追趕，以凡俗的情感無法測度。外聖也知道它大概是這樣，所以抑制住而不談論。因此，即使是涉獵廣泛的孔子，對此也還懵懂不清；即使是賢明的周公，對此也還未完全明白。而那些平庸之輩，卻妄加揣測，盲目相信，像用錐子在物體上畫圖一樣，見識狹隘而又各持異見，紛紛涌現。他們只顧追求背離賢人的名聲，最終迷惑于雪霜般純潔的真理。這種愚昧迷惑，實在令人深感可悲可嘆。我皇上的聖道，光照顯隱，光明勝過日月，窮盡天地的邊際，洞悉事物終始的奧秘。厭惡蕕草和紫色妨礙紅色，厭惡珉石和野雞混淆鳳凰和美玉。於是，發自聖明的內心，頒佈這典雅的論義，足以光大弘揚精妙的覺悟，拯救那些沉溺於泥潭中的人們，近處照見性靈的極致，遠處闡明孝道的根本。實在能使那些異端邪說消除邪惡之心，轉向正道，真心羨慕。我榮幸地參與到聖明的教化之中，沐浴著皇恩，內心充滿喜悅。聖上的恩澤廣泛普及，我所承受的恩情實在深厚。司馬筠 敬上。
豫章王功曹參軍沈緄 回答
沈緄 敬上。弟子私下認為，交往求教的道理，必須有付出和給予才能相互成就。至於長期蒙受教誨而不告知，只會導致空洞虛無的觀望，恐怕將會停止。因此，自我斷絕請教，崇高的道理深奧莫測，實在感到慚愧。只是因為我淺薄地認識到因果報應的規律，希望能夠像腳踏薄霜一樣，堅持不懈，最終達到堅冰。而法師您胸懷寬廣，像山林一樣能夠包容我的缺點，即使我還沒有登上廳堂，您就用法流來接引我。正如杜夷所說：『召喚口渴的馬到水泉邊，不需要鞭打它也會自己跑來。』拜讀您下發的關於臣下神滅論的答覆，早晚反覆研讀，廢寢忘食。您構建這法理的棟樑，引導那些迷惑的眾生，既闡明了天道，又辨析了三世輪迴，鬼神的情狀也因此可以探求。然而，說大海實在廣闊，誰能知道它的邊際？說天空實在高遠，不可測量。聖人的論述深刻精微，旨意超越了世俗的範疇，我愚昧的情感容易懈怠，怎麼能理解呢？只能將您的教誨銘記於心，始終慚愧於無法完全領會。弟子沈緄 敬上。
建安王功曹王緝 回答
【English Translation】 English version: Sima Yun, Gentleman of the Ministry of Personnel, Responds:
I have received your letter and respectfully read the imperial edict answering your subjects' 'Examination of the Theory of the Extinction of the Spirit'. I have read it repeatedly, and I am so delighted that I cannot help but sing and dance. The human consciousness is deep and hidden, and the spirit is subtle and mysterious. Near-sightedness cannot catch up with it, and ordinary emotions cannot measure it. Even the outer sages knew that it was probably like this, so they restrained themselves and did not talk about it. Therefore, even Confucius, who was widely read, was still confused about this; even the wise Duke of Zhou was not yet fully aware of it. But those mediocre people recklessly speculate, blindly believe, and draw pictures on objects with cones, their narrow views rising one after another. They only care about pursuing the reputation of deviating from the wise, and ultimately are confused by the truth as pure as snow and frost. This kind of ignorance and confusion is truly regrettable and lamentable. My emperor's holy way shines on the visible and the invisible, and its light surpasses the sun and the moon. It exhausts the limits of heaven and earth and understands the mysteries of the beginning and the end of things. It hates the artemisia and purple that hinder the red, and hates the stones and pheasants that confuse the phoenix and the jade. Therefore, from the enlightened heart, this elegant doctrine is issued, which is enough to glorify and promote the subtle enlightenment, and save those who are drowning in the mud. It illuminates the ultimate of the spiritual nature in the near future, and clarifies the root of filial piety in the distant future. It can really make those heretical doctrines eliminate their evil hearts, turn to the right path, and sincerely admire. I am honored to participate in the enlightened teachings, bathing in the emperor's grace, and my heart is full of joy. The emperor's grace is widely popularized, and the kindness I receive is really profound. Sima Yun respectfully presents.
Shen Kun, Military Secretary of the Prince of Yuzhang, Responds:
Shen Kun respectfully presents. Your disciple believes that the principle of communication and learning must be mutually accomplished by giving and receiving. As for receiving instruction for a long time without informing, it will only lead to empty and vain observation, and I am afraid it will stop. Therefore, I cut myself off from asking for advice, and the sublime truth is profound and immeasurable, and I am truly ashamed. It is only because I have a superficial understanding of the law of cause and effect, and I hope that like stepping on thin frost, I will persevere and eventually reach solid ice. And you, Master, have a broad mind, like a mountain forest that can tolerate my shortcomings. Even though I have not yet entered the hall, you have used the Dharma stream to receive me. As Du Yi said: 'Summoning a thirsty horse to a spring, it will come by itself without being whipped.' I have read the reply you sent to your subjects on the theory of the extinction of the spirit, and I have studied it repeatedly day and night, forgetting to eat and sleep. You have built this pillar of Dharma, guiding those confused beings, clarifying the way of heaven and analyzing the cycle of the three lifetimes, and the state of ghosts and gods can therefore be explored. However, saying that the sea is really vast, who can know its boundaries? Saying that the sky is really high, it is immeasurable. The sage's arguments are profound and subtle, and the meaning transcends the scope of the world. My ignorant emotions are prone to slackness, how can I understand it? I can only keep your teachings in mind, and I am always ashamed that I cannot fully understand them. Your disciple Shen Kun respectfully presents.
Wang Ji, Military Secretary of the Prince of Jian'an, Responds:
惠示敕答臣下審神滅論。竊以神者冥默歷聖未傳。宣尼猶稱不言。莊生空構其語。求之方策。良嘆交深謬覿。今論天思淵發妙旨凝深。至理既弘孝機兼極。信足蹈超萬古。照燭來今。弟子生屬昌辰。預覯聖藻。既冰渙於懷抱。信曉惑于隨便。凡厥靈知孰不鉆仰。矧伊矇蔽激抃良深。王緝和南。
右衛將軍韋睿答
至理虛寂冥晦難辯。言有似無。言無實有。妙于老談精於釋教。辭炳金書文光王牒者。由來尚矣。主上道括宇宙明並日月。隱顯之機必照有無之要。已覽遂垂以明論。酬析臣下導誘既深。訓義方洽。凡在有心孰不慶幸。蒙示天制謹加讀誦。垢吝云消特兼恒抃。法師果深昔緣曰會。今法離五欲而入八解。去三界而就一乘。復得豫聞德音。彌足欣贊。惠告沾及戢[佩-一]寔深。韋睿和南。
廷尉卿謝綽答
綽和南。辱告蒙示敕答臣下審神滅論。伏覽淵謨用清魂府。既排短說實啟群疑。竊惟人生最靈神用不極。上則知來藏往。次乃鄰庶入幾。以此觀之。理無可滅。是以儒申其祀佛事大慈。照其生緣內外發明。已足祛滯。況復天誨諄諄引諭彌博。弘資始於黔黎。道識業于精爽。固令開蒙出障坐測重玄。異端既絕正路斯反。論者慚其墨守茫氏悟其膏肓豫在有識孰不繫贊。但弟子徒懷游
【現代漢語翻譯】 現代漢語譯本： 惠示批覆臣下關於神滅論的討論。我私下認為，『神』這個概念深奧莫測，歷代聖賢都未曾明確傳達。孔子還說『不語怪力亂神』。莊子也只是空泛地構建相關言論。從各種典籍中尋求答案，只會讓人更加感嘆自己的淺薄無知。如今皇上的論述，思想深邃，精妙的旨意凝練深刻。既弘揚了至理，又兼顧了孝道。足以超越萬古，照亮未來。弟子我生逢盛世，有幸拜讀皇上的聖明文章，心中的疑惑如冰雪消融，確信自己已經明白了其中的道理。凡是有靈性有智慧的人，誰不敬仰呢？更何況像我這樣矇昧無知的人，更是感到由衷的喜悅。王緝敬上。
右衛將軍韋睿答覆
至理虛無寂靜，深奧難辨。說它有，好像沒有；說它沒有，實際上有。比老子的學說更精妙，比佛教的教義更精深。文字光輝燦爛，可以與金書玉牒相媲美，自古以來就是如此。皇上的道義涵蓋宇宙，光明堪比日月，對隱顯的玄機必定洞察，對有無的本質必定明瞭。已經拜讀了皇上的英明論述，對臣下的分析進行了解答，引導和啓發非常深刻，訓誡和意義十分恰當。凡是有心之人，誰不感到慶幸呢？蒙受皇上的恩賜，謹遵教誨，反覆誦讀。心中的污垢和吝嗇都煙消雲散，特別感到由衷的喜悅。法師果真與佛有很深的緣分，時機成熟。如今的佛法脫離五欲，進入八解脫，離開三界，趨向一乘。又能有幸聽到皇上的教誨，更加感到欣喜讚歎。恩惠普照，感激之情難以言表。韋睿敬上。
廷尉卿謝綽答覆
謝綽敬上。榮幸地拜讀了皇上批覆臣下關於神滅論的討論。拜讀了您深邃的謀略，清除了我心中的疑惑。既駁斥了片面的說法，又啟迪了大家的疑問。我私下認為，人生最重要的是靈性，而神的作用是無窮無盡的。往上可以預知未來，瞭解過去；其次可以洞察鄰里百姓的細微之處。由此看來，神理應是不可能消滅的。因此儒家重視祭祀，佛教重視慈悲，從內外兩個方面闡明生命的因緣，已經足以消除人們的迷惑。更何況皇上的教誨諄諄教誨，引導和啓發更加廣泛。從百姓開始弘揚佛法，從精神層面認識因果報應。必定能使那些矇昧無知的人開悟，走出迷障，坐著就能領悟深奧的道理。異端邪說已經絕跡，正道將會迴歸。那些堅持錯誤觀點的人會感到慚愧，那些執迷不悟的人會醒悟。凡是有見識的人，誰不贊同呢？只是弟子我空有遊歷四方的願望。
【English Translation】 English version: Your Majesty graciously showed the edict answering the discussion of the theory of the extinction of the spirit among your subjects. I humbly believe that the concept of 'spirit' is profound and mysterious, and has not been clearly transmitted by past sages. Even Confucius said, 'Do not speak of strange phenomena, physical force, disorder, or spirits.' Zhuangzi only vaguely constructed related theories. Seeking answers from various classics only makes one lament one's own ignorance. Now, Your Majesty's discourse is profound in thought, and the subtle meaning is concise and deep. It not only promotes the ultimate truth but also takes into account filial piety. It is enough to transcend the ages and illuminate the future. I, your disciple, was born in a prosperous era and am fortunate to read Your Majesty's wise writings. The doubts in my heart have melted away like ice and snow, and I am convinced that I have understood the truth. Who among those with spirituality and wisdom does not admire it? Moreover, those who are as ignorant as I am feel sincere joy. Wang Ji respectfully submits.
Reply from General Wei Rui of the Right Guard
The ultimate truth is empty and silent, profound and difficult to discern. To say it exists is like saying it does not; to say it does not exist is actually to say it does. It is more subtle than Lao Tzu's teachings and more profound than Buddhist doctrines. The writing is brilliant and can be compared to golden books and jade tablets, as it has always been. Your Majesty's righteousness encompasses the universe, and your light is comparable to the sun and moon. You must have insight into the mysteries of the hidden and the manifest, and you must understand the essence of existence and non-existence. I have already read Your Majesty's wise discourse, which answered the analysis of your subjects, and the guidance and enlightenment are very profound, and the precepts and meanings are very appropriate. Who among those with a heart does not feel fortunate? Receiving Your Majesty's grace, I respectfully follow the teachings and recite them repeatedly. The filth and stinginess in my heart have disappeared, and I feel particularly sincere joy. The Dharma Master is indeed deeply connected to the Buddha, and the time is ripe. Now the Dharma is detached from the five desires and enters the eight liberations, leaving the three realms and moving towards the One Vehicle. To be fortunate enough to hear Your Majesty's teachings is even more joyful and admirable. The grace is universal, and the gratitude is beyond words. Wei Rui respectfully submits.
Reply from Xie Chuo, Minister of the Court of Justice
Xie Chuo respectfully submits. I am honored to have read Your Majesty's reply to the discussion of the theory of the extinction of the spirit among your subjects. I have read your profound strategies, which have cleared the doubts in my heart. It not only refutes one-sided arguments but also enlightens everyone's questions. I humbly believe that the most important thing in life is spirituality, and the function of the spirit is infinite. Above, it can predict the future and understand the past; secondly, it can discern the subtleties of neighbors and people. From this point of view, the spirit should not be destroyed. Therefore, Confucianism values sacrifices, and Buddhism values compassion, clarifying the causes and conditions of life from both internal and external aspects, which is enough to eliminate people's confusion. Moreover, Your Majesty's teachings are earnest and the guidance and enlightenment are even more extensive. Starting from the common people, promote the Dharma, and understand the law of karma from the spiritual level. It will surely enable those who are ignorant to be enlightened, to get out of the maze, and to comprehend profound truths while sitting. Heretical views have disappeared, and the right path will return. Those who adhere to wrong views will feel ashamed, and those who are deluded will wake up. Who among those with insight does not agree? It's just that I, your disciple, have only the desire to travel around.
聖終懵管窺。頂奉戴躍永歡蔭誘。謝綽和南。
司徒祭酒范孝才答
弟子孝才和南。逮示敕旨答臣下審神滅論。竊以彭生豕立咎現齊公。元伯纓垂事高漢史。且斬籌為喻義在必存神之不滅。法俗同貫欲滅其神。內外俱失。所謂管窺穹極寧辯西東。蠡度滄溟安知彷彿。天旨弘深慇勤于妙象。聖情隱惻流連於饗祭。豈直經教增隆。實使蒙愚悟道。眷逮所覃曲垂頒及。銘茲訓誘方溢寸心。弟子茫孝才和南。
常侍王琳答
辱告。惠示至尊答臣下審神滅論。謹罄庸管恭覽聖制。聲溢金石理洞淵泉。義貫六爻言該三世。足使僻學知宗迷途識反。弟子生幸休明身叨渥澤。復得傾耳天作拭目。神藻鳧抃之誠良無紀極。猥惠頒逮銘躍唯重。弟子王琳答。
庫部郎何炟答
炟和南。辱所賜書並垂示答臣下審神滅論。竊聞神其如在。求前王而未測住。常住其不移徒。伏膺而方曉。鉆仰淵秘渙爾冰開。故知紛綸聖蹟不由一道。參差動應本自因時。今澆流已息無明將啟。物有其機教惟斯發。篤孝治之義。明覺者之旨。預有靈識誰不知慶。豈炎昊所得爭衡。非軒唐所能競爽。巍巍至德莫或可名。昭然大道於斯為極。何炟和南。
豫章王主簿王筠答
筠和南辱告。垂示上答臣下審神滅論。竊聞僾
然有見禮典之格言。今則不滅法教之弘旨。但妙相虛玄神功凝靜。自非體道者。豈能默領其宗。不有知機者無由冥應其會。聖王跡洞萬機心遊七凈。哀愍群生嫗煦庶物。滌彼蓋纏勖以解慧。祛其蒙惑。躋之仁壽信大哉。為君善於智度者也。弟子世奉大法家傳道訓。而學淺行疏封累猶軫。既得餐稟聖教。豫聞弘誘。一音得解萬善可偕。抃躍之情無以譬說。弟子王筠和南。
倉部郎孫挹答
辱告。惠示敕答臣下審神滅論。伏奉欣仰喜不自支。夫江海淵曠非井蛙所達。泊然入定豈外道可能以。一毛不動則眾邪退散。舟航既濟而彼岸超登。聖后體蘊二儀德兼三代。撫靈機而總極。秉上智以調民。發號施令則風行草偃。臨朝尊默而化動如神。隆五帝以比蹤。超萬劫其方永。猶復振金聲于指掌。降妙思以發矇。理既仰而方深趣。彌鉆而逾遠均寶珠于無價。齊蓮華之不塵。孝敬被乎群黎。訓范光于先聖。蚑行喘息同識斯歡。翾飛蠕動共陶茲慶。班告末臨用深榮荷。謹頂受書紳永啟庸惑。弟子孫挹和南。
丹陽亟蕭𥌃素答
辱告。並伏見敕答臣下審神滅論。性與天道稱謂理絕。曠劫多幸猥班妙訓。接足頂受歡敬載懷。竊謂神道寂寞法海難邊。是以智積麻葦而未測。識了色塵而猶昧。豈其庸末所能激仰。然自惠
【現代漢語翻譯】 現代漢語譯本： 然而，（世間）存在著遵循禮典的格言，如今（陛下）又不廢棄佛法的弘大宗旨。只是這微妙的法相虛空玄遠，神妙的功用凝聚沉靜，如果不是真正體悟大道的人，怎麼能夠默默領會其中的宗要？如果沒有懂得時機的人，又怎麼能夠暗中契合其中的妙會？聖明的君王洞察萬機，心遊於七凈之境（指七種清凈的境界，即戒清凈、心清凈、見清凈、度疑清凈、行道非道知見清凈、行道知見清凈、涅槃清凈）。哀憐悲憫眾生，像母親一樣溫暖地呵護萬物，洗滌他們內心的煩惱和障礙，勉勵他們開啟智慧，去除他們的矇昧和迷惑，使他們達到仁愛長壽的境界。實在偉大啊！作為君王，（陛下）善於運用智慧和度量。弟子王筠恭敬地稟告。 弟子世代信奉佛法，家傳道義訓誡，然而學識淺薄，行為疏漏，世俗的牽累仍然纏繞著我。如今有幸能夠領受聖上的教誨，預先聽聞弘大的誘導，一旦領悟了一個音節的真諦，就能與萬種善行相伴而行。我歡欣鼓舞的心情，實在無法用言語來形容。弟子王筠稽首敬禮。
倉部郎孫挹回答：
有幸拜讀您的奏告，蒙您賜示的敕答臣下關於審神滅論的論述。我恭敬地拜讀，欣喜仰慕，喜悅得難以自持。江海深遠廣闊，不是井底之蛙所能瞭解的；泊然入定，也不是外道所能達到的境界。一毛不拔，則眾邪退散；舟船已經渡過，則彼岸超然登臨。聖明的君后體悟天地之道，德行兼備三皇五帝，掌握著靈妙的玄機而總攬大局，秉持著最高的智慧來治理百姓。發佈號令，則像風吹過草地一樣，草隨風倒；臨朝不語，則教化如神一般地執行。可以與五帝相比肩，超越萬劫而永遠流芳。您還振動金石之聲于指掌之間，降下精妙的思考來啓發矇昧。道理既令人仰慕而又深奧，趣味越鉆研越深遠，如同無價的寶珠，如同不染塵埃的蓮花。孝敬普及於百姓，訓誡光耀于先聖。所有爬行喘息的生物都共同認識到這種喜悅，所有飛翔蠕動的生物都共同沉浸在這種慶賀之中。我被安排在最後進呈奏告，深感榮幸。謹將您的書信頂戴在頭，繫在腰帶上，永遠用來啓發我的疑惑。弟子孫挹稽首敬禮。
丹陽亟蕭𥌃素回答：
有幸拜讀您的奏告，並恭敬地拜見您敕答臣下關於審神滅論的論述。關於本性與天道的稱謂，其中的道理深奧難測。我經過曠劫的幸運，得以列于接受妙訓的行列。我以頭頂承接，心中充滿歡喜和敬意。我私下認為，神道寂寞，佛法之海深廣無邊，因此即使積累了像麻和葦草一樣多的智慧，也無法測度其深淺；即使認識了色塵，仍然感到迷惑。這哪裡是我這樣平庸淺薄的人所能激揚仰慕的呢？然而，自從蒙受您的恩惠
【English Translation】 English version: However, there are maxims that adhere to ritual codes, and now (Your Majesty) does not abandon the grand purpose of propagating the Buddhist teachings. It's just that the wondrous appearance is empty and profound, and the divine function is condensed and tranquil. If one does not truly embody the Dao, how can one silently comprehend its essence? If one does not understand the opportune moment, how can one secretly correspond to its subtle assembly? The sagely king penetrates all opportunities, and his mind wanders in the realm of the Seven Purities (referring to the seven kinds of purity: purity of precepts, purity of mind, purity of view, purity of overcoming doubt, purity of knowing right and wrong paths, purity of knowing the path, and purity of Nirvana). He pities and cherishes all living beings, warmly nurturing all things, washing away their inner afflictions and obstacles, encouraging them to open up wisdom, removing their ignorance and delusion, and elevating them to the realm of benevolence and longevity. How great it is! As a ruler, (Your Majesty) is skilled in using wisdom and measure. Your disciple Wang Yun respectfully reports. Your disciple has been a follower of the Dharma for generations, with family traditions of moral teachings, but my knowledge is shallow, my actions are negligent, and worldly entanglements still bind me. Now I am fortunate to receive the holy teachings and hear the grand guidance in advance. Once I understand the true meaning of a single sound, I can accompany all kinds of good deeds. My joy and excitement cannot be described in words. Your disciple Wang Yun bows in reverence.
The Secretary of the Ministry of Revenue, Sun Yi, replies:
I am honored to have read your report, and I have received your edict answering your subordinates' discussions on the theory of the perishability of the spirit. I respectfully read it, admiring it with joy and unable to contain my happiness. The rivers and seas are vast and deep, not something that a frog in a well can understand; entering tranquil meditation is not something that external paths can achieve. If one does not move a single hair, then all evil will retreat; once the boat has crossed, then the other shore will be transcended and ascended. The sagely queen embodies the Dao of heaven and earth, and her virtue combines the Three Sovereigns and Five Emperors, grasping the spiritual mechanism and overseeing the whole situation, holding the highest wisdom to govern the people. Issuing commands is like the wind blowing over the grass, and the grass bends with the wind; attending court in silence, the transformation moves like a divine force. She can be compared to the Five Emperors, surpassing countless kalpas and remaining forever. You also vibrate the sound of metal and stone between your fingers, and send down subtle thoughts to enlighten the ignorant. The principles are both admirable and profound, and the interest becomes more distant as you delve deeper, like priceless jewels, like lotuses that are not stained by dust. Filial piety is extended to the people, and the teachings shine upon the former sages. All crawling and breathing creatures share this joy, and all flying and wriggling creatures share this celebration. I am assigned to present the report last, and I am deeply honored. I respectfully place your letter on my head and tie it to my belt, and I will always use it to enlighten my doubts. Your disciple Sun Yi bows in reverence.
Xiao Ning of Danyang hurriedly replies:
I am honored to have read your report, and I respectfully see your edict answering your subordinates' discussions on the theory of the perishability of the spirit. Regarding the terms of nature and the Dao of Heaven, the principles are profound and immeasurable. After countless kalpas of good fortune, I am able to be among those who receive the wonderful teachings. I receive them with my head and my heart is filled with joy and respect. I privately believe that the way of the spirit is lonely and the sea of Dharma is boundless, so even if one accumulates wisdom like hemp and reeds, one cannot measure its depth; even if one recognizes the dust of form, one still feels confused. How can I, a mediocre and shallow person, be able to inspire admiration? However, since I have received your grace
云東漸寶舟南濟。歲序綿長法音流遠。明君良宰雖世能宗服。至於躬挹玄源親體妙極者。竟未聞焉。是以兩諦八解獨闕皇言。九部三明空蕪國學。嗚呼可為嘆息者也。竊尋神滅之起。則人出楞伽經名衛世。雖義屈提婆而餘俗未弭。故使群疑異學習以成見。若不稟先覺之教。實終累於後生。聖上道濟天下機洞無方。虎觀與龍宮。並閱至德與實相齊導。故能符俗教而諦真道即孝享以弘覺性。照此因蒙拔茲疑網。雖復牟尼之柔軟巧說。孔丘之博約善誘。曷以喻斯。巍巍乎十善已行金輪何遠。法師稟空慧于曠生。習多聞於此世。法輪轉而八部云會。微言發而天人攝受。故能播戒香于鳳闈。藻覺葩于聖側。信矣哉。能以佛道聲令一切聞者也。弟子無記釋藏不逮孔門。雖愿朝聞終慚吝薄。庶緣無盡之法兼利人我耳。疾塞甫爾心慮惛悸。謹力裁白不識詮次。傾遲咨展親承至教也。弟子蕭𥌃素頓首和南。
中書郎伏𠷐答
猥垂班示。至尊所答臣下審神滅論。伏奉淵旨頓祛群疑。天情獨照妙鑒懸覽。故非凡愚所可鉆仰。然常師管見亦竊懷佳求。今復稟承教義。遠尋經旨重規疊矩。信若符契。法師宣揚睿理弘贊聖言。方使二教同歸真俗一致豫得。餐沐誨誘陶染至化。抃擊下風實兼舞蹈。遲比咨覿乃盡衿誠。臨白欣佩不知裁述。
【現代漢語翻譯】 現代漢語譯本：云東漸寶舟寺和南濟寺。時光流逝，佛法之音傳播深遠。英明的君主和賢良的宰相雖然在世俗層面能夠遵從佛法，但要說到親自探求佛法的玄妙根源，親身體悟佛法的精微奧義，卻從未聽說過。因此，二諦（Satya-dvaya，真諦和俗諦）和八解脫（Aṣṭa-vimokṣa）的教義，唯獨缺少皇上的聖言；九部經（Navāṅga-buddha-vacana）和三明（Tisso vijjā）的智慧，也在國家學術中荒廢。唉，這真是令人嘆息啊！我私下探究神滅論的興起，是因為有人假借《楞伽經》（Laṅkāvatāra Sūtra）的名義，自稱衛世。雖然他的義理被提婆（Deva）駁倒，但遺留的世俗影響尚未消除，所以導致各種懷疑和不同的學說，憑藉各自的成見互相學習。如果不秉承先覺者的教誨，實際上終將給後世帶來禍患。當今聖上以佛法教化天下，對世間的機緣洞察無遺。虎觀（古代藏書之處）和龍宮（佛教寺廟的別稱），同時閱覽至高的德行和真實的實相，所以能夠使世俗的教化與真實的佛道相符，即通過孝道和祭祀來弘揚覺悟的本性。照亮這矇昧，拔除這些疑惑之網。即使是釋迦牟尼（Śākyamuni）的柔軟巧妙的說法，孔丘（Confucius）的博學簡約的善於引導，又怎麼能與聖上相比呢？多麼偉大啊！十善（Daśa-kuśala）已經實行，金輪王（Cakravartin）的出現還會遙遠嗎？法師您在曠遠的前世就稟受了空性的智慧，在今世又學習了廣博的知識。法輪（Dharmacakra）轉動，八部眾（Aṣṭa-parṣad）如雲般匯聚；微妙的言語發出，天人和世人都被攝受。所以能夠將戒香播撒到後宮，將覺悟之花點綴在聖上的身邊。真是可信啊！能夠以佛道的聲音，使一切聽聞者都受益。弟子我對於佛經的記憶和理解，比不上孔子的門徒。雖然希望早晨聽聞佛法，但最終還是慚愧自己的淺薄和吝嗇。希望憑藉這無盡的佛法，既利益自己也利益他人。匆忙地寫下這些，心中思緒紛亂。盡力寫下這些，不瞭解其中的次第。希望能儘快得到您的教誨，親自聆聽至高的教導。弟子蕭𥌃素頓首敬禮。中書郎伏𠷐 回答：冒昧地呈上我的見解。皇上所回答的關於臣下審議神滅論的奏章，我恭敬地拜讀了，頓時消除了我心中的各種疑惑。皇上的天資獨照，智慧之光高懸照耀，所以不是凡夫俗子所能揣測仰望的。然而，我作為常師，見識淺薄，也私下懷有美好的追求。現在再次稟承您的教義，遠溯經典的旨意，重新規劃，反覆衡量，確信與佛法相符。法師您宣揚皇上的英明哲理，弘揚讚美聖上的言論，正可以使儒釋二教同歸于真理，世俗與真諦達到一致。我預先得到您的教誨和引導，受到您的薰陶和教化，歡欣鼓舞，在您的下風之處，實在兼有舞蹈的心情。希望能儘快得到您的召見，以盡我謙卑誠敬的心意。臨表上奏，欣喜敬佩之情難以言表。 English version: The Yun Dong Jian Bao Zhou Monastery and the Nan Ji Monastery. As time flows, the sound of Dharma spreads far and wide. Although enlightened monarchs and virtuous ministers can follow the Dharma on a worldly level, it has never been heard of them personally exploring the profound origins of the Dharma and experiencing its subtle and profound essence. Therefore, the doctrines of the Two Truths (Satya-dvaya, the conventional truth and the ultimate truth) and the Eight Liberations (Aṣṭa-vimokṣa) are uniquely lacking in the emperor's sacred words; the wisdom of the Nine Divisions of Scriptures (Navāṅga-buddha-vacana) and the Three Knowledges (Tisso vijjā) is also neglected in national academics. Alas, this is truly lamentable! I privately investigate the rise of the annihilation theory because someone, under the guise of the Laṅkāvatāra Sūtra, claimed to be Wei Shi. Although his reasoning was refuted by Deva, the remaining worldly influence has not been eliminated, leading to various doubts and different doctrines learning from each other with their respective prejudices. If one does not inherit the teachings of the enlightened ones, it will ultimately bring disaster to future generations. The current emperor teaches the world with the Dharma and has a thorough understanding of worldly opportunities. The Tiger Pavilion (an ancient place for storing books) and the Dragon Palace (another name for Buddhist temples) simultaneously review the supreme virtue and the true reality, so that worldly teachings can be in accordance with the true Buddhist path, that is, to promote the nature of enlightenment through filial piety and sacrifices. Illuminate this ignorance and remove these nets of doubt. Even Śākyamuni's gentle and skillful teachings, and Confucius's learned, concise, and skillful guidance, how can they be compared with the emperor? How great! The Ten Virtues (Daśa-kuśala) have been practiced, how far away will the appearance of the Cakravartin be? The Dharma Master, in a distant previous life, received the wisdom of emptiness, and in this life, he has learned extensive knowledge. The Dharma Wheel (Dharmacakra) turns, and the Eightfold Assembly (Aṣṭa-parṣad) gathers like clouds; subtle words are spoken, and gods and humans are captivated. Therefore, he can spread the fragrance of precepts to the harem and adorn the emperor's side with the flowers of enlightenment. It is truly believable! He can benefit all who hear with the voice of the Buddha's path. I, as a disciple, my memory and understanding of the Buddhist scriptures are not as good as Confucius's disciples. Although I hope to hear the Dharma in the morning, I am ultimately ashamed of my shallowness and stinginess. I hope that with this endless Dharma, I can benefit both myself and others. Hastily writing these down, my mind is in turmoil. I have tried my best to write these down, but I do not understand the order of things. I hope to receive your teachings as soon as possible and personally listen to the supreme teachings. Disciple Xiao 𥌃su bows his head and pays his respects. Zhongshulang Fu 𠷐 replied: I have presumptuously presented my views. I respectfully read the emperor's reply to the memorial in which I, as a subject, deliberated on the theory of the annihilation of the soul, and it immediately dispelled all the doubts in my heart. The emperor's talent shines alone, and the light of wisdom hangs high, so it cannot be speculated or looked up to by ordinary people. However, as a Changshi, I have shallow knowledge and also privately have beautiful pursuits. Now, I once again receive your teachings, trace the meaning of the classics, re-plan, and repeatedly measure, and I am convinced that it is in accordance with the Dharma. Dharma Master, you promote the emperor's wise reasoning and promote and praise the emperor's words, which can make Confucianism and Buddhism return to the truth and make the secular and the ultimate truth consistent. I have received your teachings and guidance in advance, and I have been influenced and educated by you. I am overjoyed and excited, and in your downwind, I really have the mood to dance. I hope to be summoned by you as soon as possible to express my humble and sincere intentions. In the face of the memorial, my joy and admiration are beyond words.
【English Translation】 Yun Dong Jian Bao Zhou Monastery and Nan Ji Monastery. As time flows, the Dharma's sound travels far. Wise rulers and virtuous ministers may follow the Dharma in worldly matters, but it's unheard of for them to personally delve into its profound source and experience its subtle essence. Thus, the doctrines of the Two Truths (Satya-dvaya) and Eight Liberations (Aṣṭa-vimokṣa) are uniquely absent from imperial pronouncements. The Nine Divisions of Scriptures (Navāṅga-buddha-vacana) and Three Knowledges (Tisso vijjā) lie fallow in national learning. Alas, this is lamentable! I privately investigate the rise of the annihilation theory, stemming from one claiming to be Wei Shi, using the Laṅkāvatāra Sūtra's name. Though Deva refuted his arguments, residual worldly influences persist, causing doubts and differing schools to learn with biased views. Without heeding the teachings of the enlightened, future generations will suffer. The current emperor governs with Dharma, discerning worldly opportunities. The Tiger Pavilion (ancient library) and Dragon Palace (Buddhist temple) both examine supreme virtue and true reality, aligning worldly teachings with the true Dharma, promoting enlightenment through filial piety and offerings. Illuminating ignorance, removing doubt's net. Even Śākyamuni's gentle, skillful teachings and Confucius's broad, concise guidance pale in comparison. How great! With the Ten Virtues (Daśa-kuśala) practiced, the Golden Wheel King (Cakravartin) is surely near. The Dharma Master, endowed with emptiness-wisdom from past lives, studies extensively in this one. The Dharma Wheel (Dharmacakra) turns, the Eightfold Assembly (Aṣṭa-parṣad) gathers like clouds; subtle words arise, captivating gods and humans. Thus, he spreads the fragrance of precepts in the imperial harem, adorning the emperor with enlightenment's blossoms. Truly, he uses the Buddha's path to benefit all who hear. I, a disciple, lack the memory and understanding of Confucius's followers. Though I wish to hear Dharma daily, I'm ashamed of my shallowness. May this endless Dharma benefit both myself and others. Hastily written, my mind is confused. I've tried my best, unaware of the proper order. I hope to receive your teachings soon, personally hearing the supreme instruction. Disciple Xiao 𥌃su bows respectfully. Reply from Zhongshulang Fu 𠷐: I presumptuously submitted my views. I respectfully read the emperor's reply regarding my deliberation on the annihilation theory, instantly dispelling my doubts. The emperor's talent shines uniquely, wisdom's light hangs high, beyond the comprehension of ordinary people. Yet, as a Changshi, with limited knowledge, I privately held noble aspirations. Now, receiving your teachings, tracing the scriptures' meaning, replanning, and repeatedly weighing, I'm convinced it aligns with Dharma. Dharma Master, you proclaim the emperor's wise reasoning, praising his words, harmonizing Confucianism and Buddhism, aligning the secular and ultimate truths. I've received your teachings and guidance, influenced and educated, rejoicing and excited, feeling like dancing in your presence. I hope to be summoned soon, expressing my humble sincerity. In this memorial, my joy and admiration are beyond words.
伏𠷐呈。
五經博士賀玚答
辱告。垂示敕答臣下審神滅論。鉆仰反覆誦味循環。故知妙蘊機初事隔凡淺。神凝系表義絕庸情。皇上睿覽通幽性與天道。所以機見英遠獨悟超深。述三聖以導未曉。標二事以洗偏惑。故系孝之旨愈明。因果之宗彌暢。崛山粹典即此重彰。洙水清教於茲再朗。譬諸日月無得逾焉。弟子雖冥煩多蔽。謬奉格言研求妙趣。猶如蹈舞。法師宣揚至道光闡大猷。猥惠未及益增銘荷。弟子賀玚呈。
太子中舍人劉洽答
辱告奉覿。敕旨所答臣下審神滅論。伏披素札仰瞻玄談。文貫韶夏義測爻系。囊括典經牢籠述作。弘彼正教垂之方簡。希夷卓爾難得而聞。斟酌賢聖剖破毫髮。兼通內外之涂語。過天人之際矣。自非體茲至德思與神會。豈能深明要道人知企及。謹書諸紳。永以為珮。泠乎既入照若發矇。比故修詣共申講復也。弟子劉洽頓首呈。
五經博士嚴植之答
辱告。伏見敕旨答臣下審神滅論。夫形分涉粗。或微隱難悟。況識理精密。豈迷見能曉所以。斷常交鶩一異競奔。若中道居懷則欲流可反。二邊滯意彼岸長乖。神滅之論斯彰實重。仰賴聖主棟樑至教。明詔爰發朗若披雲。非直冥符訓典俯弘孝義。蓋妙達生源幽窮行本。使執禮之性踐霜露而彌篤。研神之識
【現代漢語翻譯】 現代漢語譯本： 伏𠷐呈。
五經博士賀玚答：
拜讀您的來信。您垂示的敕令是答覆臣下關於神滅論的審議。我反覆研讀，循環體會，這才明白其中蘊含的精妙之處，以及它與凡夫俗子的淺薄見識之間的巨大差距。您的思想凝聚，超越了表面的聯繫，其意義也遠超庸俗的情感。皇上您聖明，洞察幽微，通曉人性與天道，因此您的見解英明深遠，獨到的領悟超越常人。您闡述三聖的教誨，引導那些尚未覺悟的人；您標明兩件事理，洗滌那些片面的迷惑。因此，孝道的宗旨更加明確，因果的道理更加暢通。崛山的精粹典籍因此得以再次彰顯，洙水的清明教誨也在此得以再次發揚光大。這就像日月一樣，無人能夠超越。弟子雖然愚昧，煩惱眾多，被許多事物所矇蔽，但我錯誤地奉讀您的格言，研求其中的妙趣，就像在舞蹈一樣。法師您宣揚至高的道理，光大闡明偉大的事業，我所獲得的恩惠還遠遠不夠，更加深了我的感激之情。弟子賀玚呈上。
太子中舍人劉洽答：
拜讀您的來信，恭敬地拜讀了您答覆臣下關於神滅論的敕旨。我恭敬地打開書信，仰望您的玄妙言論。您的文章貫穿了美好的時代，您的意義可以與《易經》的爻辭相比。您的思想囊括了經典，牢籠了述作，弘揚了正教，垂示于簡冊。您的思想高遠卓越，難以聽到。您斟酌賢聖的言論，剖析細微之處，兼通內外之道，您的言論超越了天人的界限。如果不是體悟了這種至高的德行，思想與神靈相會，怎麼能夠深刻明白重要的道理，讓人知道並企及呢？我謹將您的教誨書寫在衣帶上，永遠佩戴在身上。您的教誨清涼而深入，照亮我，就像撥開迷霧一樣。我將與過去的同修一起，共同申述講習您的教誨。弟子劉洽頓首呈上。
五經博士嚴植之答：
拜讀您的來信。恭敬地拜見您答覆臣下關於神滅論的敕旨。形體有粗細之分，有些細微之處難以領悟。更何況是精密的道理，豈是迷惑的見解所能理解的？斷見和常見相互追逐，一和異相互奔走。如果心中懷有中道，那麼慾望的洪流就可以被扭轉。如果執著於二邊，那麼彼岸就會永遠遙遠。神滅的理論因此彰顯，實在重要。仰仗聖明的君主，作為至高教義的棟樑，您發出的明詔，就像撥開雲霧一樣。這不僅僅是暗合了訓典，俯身弘揚孝義，更是精妙地通達了生命的根源，幽深地窮盡了行為的根本，使執守禮法的人，即使踐踏霜露也更加堅定，研究神識的人...
【English Translation】 English version: Fu Qi Cheng.
The Five Classics Scholar He Yang Responded:
I respectfully acknowledge your letter. The imperial edict you bestowed addresses the discussion among your subjects regarding the theory of the annihilation of the spirit (Shen Mie Lun). I have studied it repeatedly, savoring it in cycles. Only then did I understand its profound essence and the vast difference between it and the shallow views of ordinary people. Your thoughts are concentrated, transcending superficial connections, and their meaning far surpasses vulgar emotions. Your Majesty, in your sagacity, penetrates the subtle and understands human nature and the Way of Heaven (Tian Dao). Therefore, your insights are brilliant and far-reaching, and your unique understanding surpasses the ordinary. You expound the teachings of the Three Sages to guide those who are not yet enlightened; you highlight two principles to cleanse those who are partially deluded. Therefore, the essence of filial piety becomes clearer, and the principle of cause and effect becomes more accessible. The quintessential scriptures of Mount Jue are thus re-emphasized, and the clear teachings of the River Zhu are once again illuminated. It is like the sun and moon, which no one can surpass. Although I am ignorant, with many troubles and obscured by many things, I mistakenly embrace your maxims, studying their subtle interests, as if dancing. Teacher, you proclaim the supreme truth, glorifying and elucidating the great cause. The favor I have received is far from enough, further deepening my gratitude. Your disciple He Yang presents this.
The Crown Prince's Secretary Liu Qia Responded:
I respectfully acknowledge your letter, reverently receiving the imperial edict in which you responded to your subjects' discussion of the theory of the annihilation of the spirit (Shen Mie Lun). I respectfully opened the letter, looking up to your profound words. Your writing permeates the beautiful era, and its meaning can be compared to the lines of the Book of Changes (Yi Jing). Your thoughts encompass the classics, capturing the essence of writings, promoting the orthodox teachings, and presenting them in simple form. Your thoughts are lofty and outstanding, difficult to hear. You deliberate on the words of the sages, dissecting the subtle points, and comprehensively understand both internal and external paths. Your words transcend the boundaries of heaven and humanity. If one does not embody this supreme virtue and have one's thoughts meet with the divine, how can one deeply understand the important principles, allowing people to know and aspire to them? I respectfully write your teachings on my sash, to wear it forever. Your teachings are cool and penetrating, illuminating me as if dispelling the fog. I will, together with my former fellow practitioners, jointly expound and study your teachings. Your disciple Liu Qia bows and presents this.
The Five Classics Scholar Yan Zhi Zhi Responded:
I respectfully acknowledge your letter. I reverently received the imperial edict in which you responded to your subjects' discussion of the theory of the annihilation of the spirit (Shen Mie Lun). Forms are divided into coarse and fine, and some subtle points are difficult to understand. Moreover, how can precise principles be understood by deluded views? The views of permanence and annihilation chase each other, and the one and the different run in opposite directions. If one holds the Middle Way (Zhong Dao) in one's heart, then the torrent of desire can be reversed. If one is attached to the two extremes, then the other shore will always be far away. The theory of the annihilation of the spirit is thus revealed, and it is truly important. Relying on the wise ruler, as the pillar of the supreme teachings, the clear edict you issued is like parting the clouds. This is not only in accordance with the precepts, humbly promoting filial piety, but also subtly understanding the source of life and deeply exhausting the root of action, so that those who adhere to the rites, even if they tread on frost and dew, will be more determined, and those who study the spirit...
仰禪悅而增心。皆當習忍慧途翻流惑海。弟子早標素心未知津濟。伏讀歡欣充遍身識。猥惠存勖荷眷唯深。嚴植之呈。
東宮舍人曹思文答
辱送敕書。弟子適近亦親奉此旨。范中書遂迷滯。若斯良為可慨。聖上深懼黔黎致惑故。垂折衷之詔。此旨一行雖復愚闇之識。了知神不滅矣。弟子近聊就周孔以為難。今附相簡。愿惠為一覽之。折其詭經不尋故。束展此不多白。弟子曹思文和南。
秘書丞謝舉答
辱告惠示。敕答臣下審神滅論。竊聞語曰。萬物紛糾則懸諸天象。眾言[肴*ㄆ]舛則折乎聖理。昭自古事蔚在茲辰。伏辱睿訓。垂文義深陶鑄稱象。匪臻希微孰識綸幽至極。儘性窮神愍斯六蔽。哀此四執黜小言之亂道。拯徑行於夷路。旨肆而隱義婉而章。博約載弘廣大悉備。一音半偈顯茲悟拔。慧日正水蕩此塵迷。俾宗奧有歸教思攸在。異端自杜誣善知息。凝系表于繩初。導禪流於苦海。豈伊含孕三藏。冠冕七籍而已哉。弟子幸邀至運側承格誘。沐流歡擊奉以書紳。謝舉白。
司農卿馬元和答
辱告。頒示敕旨垂答臣下審神滅論。竊聞標機之旨非凡所窺。符神之契唯仁是極。故眾教徘徊理詣于惇善。群經委曲事盡于開濟。伏惟至尊先天制物。體道裁化理絕言初。思包象外攻塞異
【現代漢語翻譯】 現代漢語譯本：
仰慕禪定帶來的喜悅來增進心靈的修養，都應當學習忍辱和智慧的道路，從而扭轉迷惑的苦海。弟子我早就表明了純潔的心志，但還不知道如何渡過這苦海。恭敬地閱讀您的來信，歡喜之情充滿了全身。承蒙您惠予鼓勵，深感您的關懷。嚴植敬上。
東宮舍人曹思文回覆：
拜讀您送來的敕書。弟子我最近也親自領受了這道旨意。范中書竟然如此執迷不悟，實在令人慨嘆。聖上深恐百姓因此產生迷惑，所以頒佈了折衷的詔令。這道旨意一出，即使是愚昧無知的人，也能明白神識是不滅的。弟子我最近姑且用周公和孔子的思想來提出疑問，現在附在信中，希望您能抽空看一看，駁斥那些違背經典、不遵循古訓的謬論。就此擱筆，不多說了。弟子曹思文稽首。
秘書丞謝舉回覆：
拜讀您的來信，得知您頒佈敕令回覆臣下關於神滅論的討論。我聽說過這樣的話：萬物的紛繁複雜，都懸掛在天象之中；眾人的言論錯亂不一，就要用聖人的道理來判斷。這些道理在古代就已昭示，如今在此刻更加明顯。恭敬地拜讀您的英明訓示，您的文章義理深刻，如同陶器鑄造和取象比喻一樣精妙。如果不是達到精微的境界，誰能認識到那深奧的道理呢？窮盡本性，探究精神，憐憫這六種蔽障，哀嘆這四種執著，摒棄那些擾亂正道的小道，拯救人們走上平坦的大路。您的旨意既暢達又隱晦，既委婉又明白，既廣博又簡約，既廣大又完備。一音半偈（指極短的佛經），彰顯了頓悟的智慧。智慧的陽光和清凈的水，盪滌了塵世的迷惑，使宗派的奧義有所歸宿，使教化的思想有所寄託，使異端邪說自然消失，使虛假的善行無處遁形。將凝結的體系表現在最初的繩墨上，引導禪定的潮流流向苦海。這難道僅僅是包含三藏經典，冠蓋七種典籍而已嗎？弟子我有幸遇到這美好的時代，側身侍奉，受到您的教誨和引導，沐浴著您的恩澤，歡欣鼓舞，將您的教誨銘記在心。謝舉敬上。
司農卿馬元和回覆：
拜讀您的來信，得知您頒佈敕令回覆臣下關於神滅論的討論。我聽說，標立綱紀的旨意不是凡人所能窺測的，符合神明的契機只有仁德才能達到極致。所以各種教義都在徘徊，最終都歸於敦厚善良；各種經典都在委婉曲折地敘述，最終都致力於開啟和救濟。恭敬地認為，至高無上的您先天而生，制定萬物，以道為體來裁斷和化育，道理超越了語言的表達，思想包容了形象之外，攻克了異端邪說。
【English Translation】 English version:
Aspiring to enhance the mind through the joy of Chan meditation, all should learn the path of forbearance and wisdom, thereby reversing the sea of delusion. Your disciple has long expressed a pure heart, but does not yet know how to cross this sea of suffering. Humbly reading your letter, joy fills my entire being. I am deeply grateful for your kind encouragement and profound concern. Respectfully submitted by Yan Zhi.
Cao Siwen, a retainer of the Eastern Palace, replies:
I have received the imperial edict you sent. Your disciple has also recently received this decree in person. It is truly lamentable that Vice Director Fan is so deluded. His Majesty deeply fears that the common people will be misled by this, so he issued a decree of compromise. Once this decree is issued, even the ignorant will understand that the spirit does not perish. Your disciple has recently tentatively used the thoughts of the Duke of Zhou and Confucius to raise questions, which are now attached to this letter. I hope you can take the time to read them and refute the fallacies that violate the classics and do not follow ancient teachings. I will stop here and say no more. Your disciple Cao Siwen bows his head.
Xie Ju, Secretary of the Secretariat, replies:
I have received your letter, informing me of your decree responding to the discussion among your subjects regarding the theory of the annihilation of the spirit. I have heard it said that the complexity of all things is suspended in the celestial phenomena; the confusion of people's words should be judged by the principles of the sages. These principles have been revealed since ancient times, and are even more evident at this moment. I humbly read your wise instructions, your writing is profound in meaning, like the exquisite craftsmanship of pottery and the aptness of metaphors. If one does not reach the realm of subtlety, who can recognize the profound truth? Exhausting one's nature, exploring the spirit, pitying these six obscurations, lamenting these four attachments, rejecting the minor paths that disturb the right path, and saving people to walk on the smooth road. Your decree is both fluent and implicit, both tactful and clear, both broad and concise, both vast and complete. A single sound or half a verse (referring to a very short Buddhist scripture) reveals the wisdom of sudden enlightenment. The sunlight of wisdom and the pure water wash away the delusions of the world, so that the mysteries of the sect have a destination, and the thoughts of teaching have a place to rest, so that heresies naturally disappear, and false good deeds have nowhere to hide. The condensed system is expressed in the initial guidelines, guiding the tide of Chan meditation to flow towards the sea of suffering. Is this merely containing the Tripitaka scriptures and crowning the seven types of classics? Your disciple is fortunate to encounter this wonderful era, serving by your side, receiving your teachings and guidance, bathing in your grace, rejoicing and drumming, and engraving your teachings in my heart. Respectfully submitted by Xie Ju.
Ma Yuanhe, Minister of Agriculture, replies:
I have received your letter, informing me of your decree responding to the discussion among your subjects regarding the theory of the annihilation of the spirit. I have heard that the purpose of establishing principles is not something that ordinary people can fathom, and the opportunity to accord with the divine can only be achieved through perfect benevolence. Therefore, various doctrines are hesitating, and ultimately return to kindness and goodness; various classics are describing in a roundabout way, and ultimately are committed to opening and saving. I respectfully believe that the supreme you were born before the heavens, creating all things, using the Tao as the body to judge and transform, the truth transcends the expression of language, the thought encompasses beyond the image, and overcomes heresies.
端。闡導歸一萬有知宗。人天仰式。信滄海之舟梁玄霄之日月也。神滅之論宜所未安。何者前聖摛教抑引不同。括而言之理實無二。易云。積善之家必有餘慶。積惡之家必有餘殃。孝經云。生則親安之。祭則鬼享之。雖未顯論三世其旨已著。薪盡火滅。小乘權教妙有湛然。究竟通說因情即理。理實可依。且慎終追遠民德歸厚。有國有家歷代由之。三才之寶不同降情。神滅之為論妨政寔多。非聖人者無法。非孝者無親。二者俱違難以行於聖世矣。弟子庸乏懵于至道。濫蒙頒訪所據凡淺。荷惕之誠追以無厝弟子馬元和和南。
公論郎王靖答
垂示聖旨答臣下審神滅論。伏惟至尊垂拱巖廓游心萬古。居無棄日道勝唯機。爰訪群下恢弘孝義。睿藻淵玄妙理深極。自非克明徇齊之君。就日望雲之主。豈有剖判冥寂明章雅論。闡大聖于須臾。定俗疑于俄頃。非唯理測宸衷。亦以義切臣子。含和飲憓之邦。衣裳道素之域。莫不傾首仁澤沐浴唐風。弟子江淮孤生不學無術。雖復從師北面一經不明。縱憶舊文。豈伊彷彿。五經紛綸事類弘博。神明之旨其義多端。至如金石絲竹之響。公旦代武之說。寧非聖旨。且祭義而談尤為顯據。若論無神亦可無聖。許其有聖便應有神。神理炳然。豈容寂絕。弟子所見庸淺無以宣揚至澤。既
【現代漢語翻譯】 現代漢語譯本：總結陳述，引導歸向萬有皆知的根本。人們和天神都仰慕您的風範，相信您就像滄海中的舟船和玄霄中的日月一樣指引方向。關於神滅的論調，我個人認為還不能讓人安心。為什麼呢？因為前代的聖賢在闡述教義時，採取了不同的引導方式，但總的來說，道理實際上是一致的。《易經》說：『積累善行的人家，必定有剩餘的福慶；積累惡行的人家，必定有剩餘的災殃。』《孝經》說：『活著的時候，就讓父母感到安心；祭祀的時候，就讓鬼神享用。』雖然沒有明確地論述三世因果，但其主旨已經很明顯了。如果像薪盡火滅一樣，那就只是小乘權教的說法，而妙有湛然才是究竟通達的說法，因為從情入手才能明白道理，這樣的道理才是可以遵循的。而且，『謹慎地對待父母的去世，追念祖先的恩德，這樣可以使民風變得淳厚』，有國家和封地的人都是這樣做的。天地人三才的珍貴之處就在於他們有情感，如果主張神滅，那對政治的妨害就太多了。不敬聖人的人就沒有法度，不孝順的人就沒有親情，這兩者都是違背倫理的，難以在太平盛世推行。弟子我平庸無能，對最高的道理懵懂無知，承蒙您的垂詢，我所依據的見解非常淺薄，內心既感激又惶恐，不知道該如何表達。弟子馬元和敬上。
公論郎王靖的回答：
蒙受聖上的旨意，回覆關於神滅論的討論。我恭敬地認為，至尊您垂拱而治，心懷天下，思慮貫通古今。您沒有虛度一天，您的治國之道勝過一切權謀。因此，您廣泛地詢問群臣的意見，以弘揚孝道和正義。您的聖旨深奧玄妙，道理深刻到了極點。如果不是英明果斷、選賢任能的君主，不是像仰望太陽一樣敬仰您的臣子，怎麼能剖析深奧的道理，闡明精闢的論點，在極短的時間內闡明大聖人的思想，在頃刻之間消除世俗的疑惑呢？這不僅是因為我理解了您的聖意，也是因為我作為臣子的責任。在這樣一個充滿祥和、充滿智慧的國家，在這樣一個崇尚道德和樸素的社會，沒有人不傾心於您的仁慈恩澤，沐浴在盛唐的風範之中。弟子我來自江淮，孤陋寡聞，雖然也曾跟隨老師學習，但對經書的理解並不透徹，即使回憶以前的文章，也只是依稀記得一些。五經的內容紛繁複雜，涉及的事物非常廣泛，關於神明的旨意，其含義也有很多方面。比如金石絲竹的樂聲，周公代替武王祈禱的事情，難道不是聖人的旨意嗎？而且，《祭義》中的論述尤其明顯。如果說沒有神，那也可以說沒有聖人。如果承認有聖人，那就應該承認有神。神明的道理是如此的明顯，怎麼能說它寂滅斷絕呢？弟子我的見解平庸淺薄，無法宣揚您的恩澤，只能盡力而爲。
【English Translation】 English version: In summary, it guides towards the origin of all-knowing. People and gods alike admire your example, believing you are like the ship in the vast sea and the sun and moon in the distant sky, guiding the way. The theory of the annihilation of the spirit, in my opinion, is not reassuring. Why? Because the former sages expounded doctrines with different approaches, but in general, the principles are actually the same. The Book of Changes says, 'A family that accumulates good deeds will surely have surplus blessings; a family that accumulates evil deeds will surely have surplus misfortunes.' The Classic of Filial Piety says, 'When alive, make parents feel at peace; when offering sacrifices, let the spirits enjoy them.' Although it does not explicitly discuss the three lifetimes, its main idea is already clear. If it is like the fire extinguished when the firewood is burned out, then it is only the teaching of Hinayana, while the wondrous existence is clear and complete, which is the ultimate and thorough explanation, because understanding the principle from emotion is the principle to be followed. Moreover, 'Carefully treating the death of parents and remembering the kindness of ancestors can make the folk customs become simple and honest,' and those who have countries and fiefdoms do so. The preciousness of the three talents of heaven, earth, and man lies in their emotions. If advocating the annihilation of the spirit, then the harm to politics is too much. Those who do not respect sages have no laws, and those who are not filial have no affection. Both of these are contrary to ethics and difficult to implement in a peaceful and prosperous age. I, your disciple, am mediocre and ignorant of the highest principles. I am grateful for your inquiry, but my views are very shallow. I am grateful and fearful, and I don't know how to express it. Your disciple, Ma Yuanhe, respectfully presents this.
The reply of Wang Jing, the Public Opinion Official:
Receiving the sacred decree to reply to the discussion on the theory of the annihilation of the spirit. I respectfully believe that Your Majesty governs with folded hands, with your heart embracing the world and your thoughts penetrating the past and present. You do not waste a day, and your way of governing surpasses all strategies. Therefore, you widely seek the opinions of your ministers to promote filial piety and justice. Your sacred decree is profound and mysterious, and the principles are extremely deep. If it were not for an enlightened and decisive monarch who selects virtuous and capable officials, and ministers who admire you like looking up to the sun, how could they analyze profound principles, clarify brilliant arguments, explain the thoughts of the great sages in a very short time, and eliminate worldly doubts in an instant? This is not only because I understand your holy will, but also because of my responsibility as a minister. In a country full of peace and harmony, full of wisdom, in a society that advocates morality and simplicity, no one does not admire your benevolence and bathe in the style of the Tang Dynasty. I, your disciple, come from Jianghuai, and I am ignorant and unskilled. Although I have followed teachers to study, my understanding of the scriptures is not thorough. Even if I recall the previous articles, I only vaguely remember some of them. The content of the Five Classics is complicated and involves a wide range of things. Regarding the meaning of the divine will, there are many aspects. For example, the sound of gold, stone, silk, and bamboo, and the story of the Duke of Zhou praying for King Wu, are they not the will of the sages? Moreover, the discussion in 'The Meaning of Sacrifice' is particularly obvious. If there is no spirit, then it can also be said that there is no sage. If it is admitted that there are sages, then it should be admitted that there are spirits. The principle of the spirit is so obvious, how can it be said that it is annihilated and cut off? My views are mediocre and shallow, and I cannot promote your grace. I can only do my best.
涉訪逮輒率所懷。弟子王靖和南。
散騎侍郎陸任太子中舍陸倕答
辱告惠示。至尊所答臣下審神滅論。昔者異學爭途。孟子抗周公之法。小乘亂道。龍樹陳釋迦之教。於是楊墨之黨舌舉口張。六師之徒轍亂旗靡。言神滅者可謂學僻而堅。南路求燕。北轅首楚。以斯適道千里而遙。聖上愍其迷途。爰奮天藻鉤深致遠。盡化知神。俾此因蒙均斯冰釋。陳茲要道同彼月照。弟子並以凡薄始竊恩紀。纓冕則天之朝。餐捉稽古之論。贊幸之誠獨加踴躍。猥頒告逮謹用書紳。陸任倕呈。
領軍司馬王僧恕答
辱告。惠示敕旨答臣下審神滅論。甚哉理之大也。斯寧寸管之所見。言性之可聞而隨類儻遇。怡然蒙釋奉戴周旋。以次以誦。法師德邁當今。聲標萬古。知十之談每會。起予之富必酬。想闡弘聖旨煥然云消耶。弟子學慚聚螢識非通見。何能仰贊洪輝宣揚妙范者歟。但論者執一惑之情。修一往之轍。固不可以語大方。焉知致遠必泥哉。夫幽明之理皎然不差。因果相起義無獨立。形滅自可以草為儔。神明常隨緣而在。所以左氏有彭生豕。見尚書則祖考來格。禮云。若樂九變人鬼可得禮矣。結草之報豈其遂滅。元規所夢何得無神。神明不滅著之金口。丘尼所說彌有多據。若文雖五千詩乃三百。得其理者自可
【現代漢語翻譯】 現代漢語譯本：
涉及訪求，總能抓住要點。弟子王靖和南。
散騎侍郎陸任、太子中舍陸倕回覆：
承蒙您告知並展示了至尊對臣下所提出的『審神滅論』的答覆。過去，不同的學說爭論不休，孟子反對周公的法度，小乘佛教擾亂正道，龍樹菩薩闡述釋迦牟尼的教義。於是，楊朱、墨翟的黨徒們紛紛誇誇其談，六師外道的隊伍潰不成軍。宣揚神滅論的人，可以說是學說偏頗而又固執，如同南轅北轍，背道而馳。聖上憐憫他們迷失方向，於是奮發天縱之才，深入挖掘，闡明真理，徹底教化那些執著于知見的人，使他們像冰雪消融一樣頓悟。陳述這些重要的道理，如同明月照耀。弟子我才疏學淺，一開始就蒙受恩典，在太平盛世身居官位，學習研究古代的學說，讚美皇上的誠意，感到格外激動。恭敬地接受並牢記您的教誨。陸任、陸倕呈上。
領軍司馬王僧恕回覆：
承蒙您告知，並展示了皇上對臣下所提出的『審神滅論』的敕旨答覆。這道理實在是太深刻了，豈是我這淺薄的見識所能理解的？關於本性的討論，或許可以聽聞，並且隨著不同的人有不同的理解。我怡然自得地接受並遵循您的教誨，一遍又一遍地誦讀。法師您的德行超越當世，聲名遠播千古。您精闢的見解總能切中要害，您淵博的知識總能充分解答。想必您闡揚弘大的聖旨，定能使迷惑如雲消霧散吧。弟子我學識淺薄，見識短淺，怎能仰慕讚頌您的偉大光輝，宣揚您的精妙典範呢？但是，那些論辯者執著于片面的迷惑之情，沿著一條路走到黑，本來就不可以和他們談論大道。又怎麼知道追求遠大的目標就一定會迷失方向呢？幽冥的道理清清楚楚，沒有絲毫差錯。因果相續，意義上不能獨立存在。形體消滅，自然可以和草木同歸於盡；神明卻常常隨著因緣而存在。所以《左傳》記載了彭生化為豬的事件，《尚書》記載了祭祀時祖先降臨的事情。《禮記》說：『如果演奏九變的音樂，就可以請來人與鬼神。』結草啣環的報恩，難道會徹底消失嗎？元規所做的夢，難道會沒有神靈嗎？神明不滅的道理，佛陀親口說過，丘尼的說法也有很多依據。就像《道德經》雖然只有五千字，詩經也只有三百篇，領悟了其中的道理，自然就能理解。
【English Translation】 English version:
Involved in inquiries, always grasping the key points. Disciple Wang Jing and Nan.
Reply from Lu Ren, Gentleman-in-Attendance, and Lu Chui, Secretary of the Crown Prince:
I am honored to be informed and shown the Supreme One's response to my 'Treatise on Examining the Annihilation of the Spirit'. In the past, different schools of thought contended endlessly, Mencius opposed the laws of the Duke of Zhou, and the Hinayana (small vehicle) Buddhism disturbed the right path. Nāgārjuna (Dragon Tree) expounded the teachings of Śākyamuni (釋迦牟尼). Consequently, the followers of Yang Zhu and Mo Di (墨翟) argued volubly, and the ranks of the Six Heretical Teachers (六師) were routed. Those who advocate the annihilation of the spirit can be said to have a biased and stubborn doctrine, like heading north to go south, going against the right path. The Sage pities their lost direction, and thus exerts his divine talent, deeply excavating and elucidating the truth, thoroughly teaching those who are attached to knowledge, causing them to awaken like melting ice and snow. Stating these important principles is like the bright moon shining. I, your disciple, am of shallow talent and learning, and from the beginning, I have been favored with grace, holding office in a prosperous era, studying ancient doctrines, and praising the Emperor's sincerity, feeling particularly excited. I respectfully accept and remember your teachings. Presented by Lu Ren and Lu Chui.
Reply from Wang Sengshu, Military Commander:
I am honored to be informed and shown the imperial decree responding to my 'Treatise on Examining the Annihilation of the Spirit'. This principle is truly profound, how can it be understood by my shallow knowledge? The discussion about nature may be heard, and there may be different understandings with different people. I am pleased to accept and follow your teachings, reciting them again and again. Your virtue, Dharma Master, surpasses the present age, and your reputation spreads throughout the ages. Your insightful views always hit the nail on the head, and your profound knowledge always provides a full answer. I imagine that your exposition of the grand imperial decree will surely cause confusion to dissipate like clouds. I, your disciple, am of shallow learning and limited knowledge, how can I admire and praise your great glory, and proclaim your wonderful example? However, those debaters are attached to one-sided confusion, following one path to the end, and it is not possible to talk to them about the great way. How can one know that pursuing great goals will necessarily lead to getting lost? The principles of the unseen and the seen are clear and without error. Cause and effect follow each other, and in meaning, they cannot exist independently. The form perishes, and naturally it can return to the grass and trees; the spirit, however, often exists according to conditions. Therefore, the Zuo Zhuan (左傳) records the event of Peng Sheng transforming into a pig, and the Shangshu (尚書) records the ancestors descending during sacrifices. The Book of Rites (禮記) says: 'If you play the music of nine changes, you can invite people and ghosts.' Will the repayment of tying grass rings disappear completely? How could Yuan Gui's dream have no spirits? The principle of the spirit not perishing was spoken by the Buddha himself, and the nuns' statements also have many bases. Just as the Tao Te Ching (道德經) has only five thousand words, and the Book of Songs (詩經) has only three hundred poems, if you understand the principles within them, you can naturally understand.
一言而蔽。故不復煩求廣證。夫三聖雖有明教百家常置弘理。而尚使狂簡斐然成章。攻乎屢作。今皇明體照幽寂識洞內外。以前聖之久遠感異端之妄興。霈然爰發。乃垂眷翰。使闡提一悟遂獲果通閻浮執惑豁然洗滯。況復搢紳之士為益因其弘哉。弟子餐道無紀。法師許其一簣。遂能班逮神藻。使得豫沐清風。載歡載舞無以自譬。戢銘兼深彌其多矣。弟子王僧恕頓首和南。
五經博士明山賓答
辱告。惠示敕旨答臣下審神滅論。源深趣遠豈鹿兔所測。隨類得解或亦各欣其所見。奉以周旋不勝舞躍。法師學冠一時道葉千載。起予之說寄在明德。想弘宣妙旨無復遺蘊耶。弟子業謝專經智非通識。豈能仰述淵猷讚揚風教。論者限以視聽。豈達曠遠目睹百年心惑三世。謂形魄既亡神魂俱滅。斯則既違釋典。復乖孔教矣。焉可與言至道語其妙理者哉。夫明則有禮樂。幽則有鬼神。是以孔宣垂範以知死酬問。周文立教以多才代終。詩稱三后在天。書云。祖考來格。且濠上英華著方生之論。柱下睿哲稱其鬼不神。為薪而火傳交臂而生謝。此皆陳之載籍章其明者也。夫緣假故有滅。業造故無常。是以五陰合成終同煙盡。四微虛構會均火滅。窮謂神明之道非業非緣。非業非緣故雖遷不滅。能緣能業故苦樂殊報。此能仁之妙唱。
【現代漢語翻譯】 現代漢語譯本： 一言以蔽之，所以不必再費力尋求廣泛的證據。三聖（指佛、法、僧三寶）雖然有明確的教誨，百家（指各種思想流派）也常常闡揚道理，但仍然使得那些狂放不羈的人斐然成章，在反覆實踐中有所成就。如今皇上的聖明體察幽深寂靜的真理，智慧洞察內外，因為前代的聖人已經很久遠，而各種異端邪說又興起，所以皇上沛然發佈敕令，並親自撰寫文章。使得那些闡提（指斷善根的人）一旦覺悟，就能獲得證果，使閻浮提（指我們所居住的這個世界）上執迷不悟的人豁然開朗，洗去滯礙。更何況那些士大夫，會因為皇上的弘揚而更加受益。弟子我研習佛法沒有定性，法師您允許我貢獻一份力量，於是我得以參與到這神聖的著作中，能夠預先沐浴在清明的風氣中，載歌載舞，無法用言語來表達我的心情。我將銘記於心，更加深刻地體會其中的意義。弟子王僧恕頓首敬禮。 五經博士明山賓回答： 承蒙您告知，並惠示皇上關於回答臣下審神滅論的敕旨。其源頭深遠，趣味高妙，豈是像鹿和兔子這樣淺薄的見識所能測度的。隨著各自的類別而得到理解，或許也各自欣喜于自己所見到的。我恭敬地接受並傳閱，心中充滿了喜悅。法師您的學識冠絕一時，您的道行與千載之前的聖賢相合。啓發引導的言論，寄託在彰顯光明德行的事業上。想必您弘揚妙旨，已經沒有任何遺漏了吧。弟子我學業荒廢，不專精於經典，智慧也不是通達明識。怎麼能夠仰慕並闡述您深遠的謀劃，讚揚您的風範教化呢？那些議論的人侷限於視聽，怎麼能通達曠遠的境界呢？他們親眼目睹百年的事情，心中卻迷惑於三世（指過去、現在、未來）。認為形體和魂魄既然已經消亡，神識和靈魂也就一同滅亡了。這既違背了佛教的經典，又違背了孔子的教誨啊！怎麼能和他們談論至高的道理，講述其中的妙理呢？光明的地方就有禮樂，幽暗的地方就有鬼神。因此孔子宣揚垂範，用瞭解死亡來回答提問。周文王建立教化，用多才的人代替死者。詩經稱讚三位王后在天上。尚書說，祖先前來降臨。而且莊子在濠水之上，闡述了方生方死的理論。老子在柱下，認為鬼並不神秘。像柴薪燃燒，火焰傳遞，交替變化而生滅。這些都是記載在典籍中，彰顯其光明之處的。因為因緣和合，所以有生滅。因為業力造作，所以沒有永恒。因此五陰（指色、受、想、行、識五蘊）和合而成，最終如同煙霧消散。四大（指地、水、火、風四大元素）虛假構造，最終會像火焰熄滅一樣。窮究神明的道理，不是業力，也不是因緣。不是業力，也不是因緣，所以即使遷變也不會滅亡。能夠攀緣，能夠造業，所以苦樂的報應各有不同。這是能仁（指釋迦牟尼佛）的精妙唱導。
【English Translation】 English version: In a word, there is no need to seek extensive evidence. Although the Three Jewels (Buddha, Dharma, Sangha) have clear teachings, and various schools of thought often expound principles, they still enable those who are wild and unrestrained to form coherent compositions and achieve accomplishments through repeated practice. Now, the Emperor's wisdom perceives the profound and tranquil truth, and his insight penetrates both the internal and external. Because the ancient sages are long gone, and various heresies have arisen, the Emperor issued an edict with great force and personally wrote articles. This allows those who are icchantikas (those who have severed their roots of goodness) to attain enlightenment once they awaken, and enables those who are deluded in Jambudvipa (the world we live in) to suddenly become enlightened and wash away their stagnation. Moreover, the scholar-officials will benefit even more from the Emperor's promotion. I, your disciple, study the Dharma without a fixed nature, and you, Master, allow me to contribute a small part. Thus, I am able to participate in this sacred work and bathe in the clear atmosphere beforehand. I sing and dance with joy, unable to express my feelings in words. I will remember it in my heart and deeply understand its meaning. Your disciple, Wang Sengshu, bows his head and pays homage. The Five Classics Doctor, Ming Shanbin, replies: I am honored to be informed and to receive the Emperor's edict regarding the reply to the 'Treatise on the Annihilation of the Spirit' by his subjects. Its source is profound and its interest is sublime, how can it be measured by the shallow knowledge of deer and rabbits? According to their respective categories, they are understood, and perhaps they are also pleased with what they see. I respectfully accept and circulate it, and my heart is filled with joy. Master, your knowledge surpasses the times, and your conduct is in accordance with the sages of thousands of years ago. The words of enlightenment and guidance are entrusted to the cause of manifesting bright virtue. I presume that you have promoted the wonderful teachings without any omissions. I, your disciple, have neglected my studies and am not proficient in the classics, and my wisdom is not comprehensive. How can I admire and expound your profound plans and praise your demeanor and teachings? Those who discuss it are limited by what they see and hear, how can they understand the vast realm? They have witnessed the events of a hundred years, but their hearts are confused about the three lifetimes (past, present, and future). They believe that since the body and soul have perished, the spirit and soul have also perished together. This violates both the Buddhist scriptures and the teachings of Confucius! How can we talk to them about the supreme truth and explain its subtle principles? Where there is light, there is ritual and music, and where there is darkness, there are ghosts and spirits. Therefore, Confucius promoted and exemplified the understanding of death to answer questions. King Wen of Zhou established teachings, using talented people to replace the dead. The Book of Poetry praises the three queens in heaven. The Book of Documents says that the ancestors come to descend. Moreover, Zhuangzi expounded the theory of 'birth and death are simultaneous' above the Hao River. Laozi believed that ghosts are not mysterious. Like firewood burning, the flame is transmitted, alternating and arising and ceasing. These are all recorded in the classics, highlighting their brightness. Because of the combination of conditions, there is arising and ceasing. Because of the creation of karma, there is no permanence. Therefore, the five skandhas (form, feeling, perception, volition, and consciousness) combine to form, and eventually disappear like smoke. The four great elements (earth, water, fire, and wind) are falsely constructed, and eventually they will be like a flame extinguished. Investigating the principle of the divine, it is neither karma nor conditions. It is neither karma nor conditions, so even if it changes, it will not perish. Being able to cling and being able to create karma, therefore the rewards of suffering and happiness are different. This is the wonderful teaching of Shakyamuni Buddha.
搢紳之所抑也。雖教有殊途理還一致。今棄周孔之正文。背釋氏之真說。未知以此將欲何歸。正法住世尚有斷常之說。況象法已流而無異端之論。有神不滅乃三聖同風。雖典籍著明多歷年所。通儒碩學並未能值。皇上智周空有照極神源。爰發聖衷親染神翰。弘獎至教啟悟重昏。令夫學者永祛疑惑。眷逮不遺。使得豫餐風訓。沐浴頂戴良兼欣戢。明山賓和南。
通直郎庾黔婁答
孝經云。生則親安之。祭則鬼饗之。
樂記云。明則有禮樂。幽則有鬼神。
詩云。肅雍和鳴。先祖是聽。
周官宗伯職云。樂九變人鬼可得而禮。祭義云。入戶愾然必有聞乎其嘆息之聲。
尚書云。若爾三王有丕子之責。
左傳云。鯀神化為黃能。伯有為妖。彭生敢見。
右七條。
弟子生此百年。早聞三世。驗以眾經求諸故實。神鬼之證既布中國之書。菩提之果又表西天之學。聖教相符性靈無泯。致言或異其揆唯一。但以聖人之化因物通感。抑引從急與奪隨機。非會不言言必成務。非時不感感惟濟物。而參差業報取捨之涂遂分。往還緣集淪悟之情相舛。猥其小識晦茲大旨。滯親聞見莫辯幽微。此榆枋所以笑九萬。赤縣所以駭大千。故其宜也。若斯之倫遂構穿鑿駕危辯。鼓偽言扇非學
【現代漢語翻譯】 現代漢語譯本： 這是那些身居高位者所壓制的東西。雖然不同的教義有不同的途徑，但道理最終是一致的。現在拋棄周公、孔子的正統文章，背離釋迦牟尼的真實教說，不知道這樣下去最終想要歸向何處。正法住世的時候，尚且有斷見和常見的爭論，更何況現在已經進入像法時期，卻沒有對各種不同見解的討論。『有神不滅』是過去諸佛共同的主張。雖然相關的典籍記載明確，也已經流傳多年，但通達儒學、學識淵博的人也未能真正理解。當今皇上智慧圓滿，能夠照見極深的神性根源，於是發自聖心，親自用神妙的筆墨，弘揚至高的教義，啟迪那些沉溺於重重昏昧的人們，使學習的人永遠消除疑惑，恩澤遍及所有的人，使他們能夠預先品嚐佛法的教誨，沐浴在佛法的光明中，感到欣喜和敬畏。明山賓合十致敬。
通直郎庾黔婁回答：
《孝經》說：『活著的時候，要讓父母安心；祭祀的時候，要讓鬼神享用。』
《樂記》說：『政治清明的時候，就有禮樂；政治黑暗的時候，就有鬼神。』
《詩經》說：『莊嚴肅穆，和諧鳴響，祖先就會來聽。』
《周禮·春官·宗伯》中說：『用音樂演奏九遍，就可以禮敬人間的鬼神。』《禮記·祭義》中說：『進入家門，感到悲傷，一定能聽到嘆息的聲音。』
《尚書》說：『如果像這樣，那麼三王就有培養優秀後代的責任。』
《左傳》說：『鯀死後化為黃熊，伯有成為妖孽，彭生敢於顯形。』
以上共七條。
弟子我生活在這個時代，很早就聽聞三世的說法，用各種經典來驗證，在古代的史實中尋求證據，關於神鬼存在的證據，已經遍佈中國的書籍；菩提的果實，又彰顯了西方的學問。聖人的教誨相互符合，性靈不會消滅。表達的方式或許不同，但其道理卻是一致的。只是聖人的教化，是根據事物的情況來通達感應，或壓制、或引導，或順從、或緊急，或給予、或剝奪，都是隨機應變的。不是適當的時機就不說話，說了就一定要有成效；不是適當的時候就不感應，感應就一定要救濟事物。因此，參差不齊的業報，以及取捨的道路就區分開來；往還輪迴的因緣聚集，沉淪和覺悟的情形就相互錯亂。我淺薄的見識，遮蔽了深遠的宗旨，拘泥於親身聽聞和見到的事物，不能辨別幽深和細微的道理。這就是像榆樹和枋樹一樣，嘲笑鯤鵬高飛九萬里；像中國這樣的小地方，驚駭于大千世界的廣闊。所以，像這樣的人，就構建穿鑿附會的理論，駕馭著危險的辯論，鼓吹虛假的言論，煽動錯誤的學說。 English version: This is what the officials suppress. Although different teachings have different paths, the principles are ultimately the same. Now, abandoning the orthodox writings of Duke Zhou and Confucius, and turning away from the true teachings of Shakyamuni, I do not know where one intends to go with this. When the Correct Dharma abides in the world, there are still debates about eternalism and annihilationism, let alone now that it has entered the Dharma-semblance age, yet there is no discussion of various different views. 'The spirit does not perish' is the common teaching of the past Buddhas. Although the relevant scriptures are clearly recorded and have been circulating for many years, those who are versed in Confucianism and erudite scholars have not been able to truly understand it. The current Emperor has perfect wisdom and can illuminate the deepest source of divinity. Therefore, from his sacred heart, he personally uses his divine brush to promote the supreme teachings, enlightening those who are immersed in deep ignorance, so that those who study may forever eliminate doubts, and grace extends to all, enabling them to taste the teachings of the Buddha in advance, and bathe in the light of the Dharma, feeling joy and reverence. Mingshan Bin pays homage with palms together.
Tongzhilang Yu Qianlou replies:
The Classic of Filial Piety says: 'When alive, make parents peaceful; when sacrificing, let the spirits enjoy.'
The Record of Music says: 'When the government is clear, there is ritual and music; when the government is dark, there are ghosts and spirits.'
The Book of Poetry says: 'Solemn and harmonious, the ancestors will listen.'
The Zhouli·Chunguan·Zongbo says: 'Playing music nine times can pay homage to the ghosts and spirits of the human world.' The Liji·Jiyi says: 'Entering the house, feeling sad, one will surely hear the sound of sighs.'
The Book of Documents says: 'If it is like this, then the three kings have the responsibility to cultivate excellent descendants.'
The Zuo Zhuan says: 'Gun transformed into a yellow bear after death, Boyou became a demon, and Peng Sheng dared to appear.'
The above are seven items in total.
I, your disciple, living in this era, have long heard of the theory of the three lifetimes. I verify it with various scriptures and seek evidence in ancient historical facts. The evidence of the existence of gods and ghosts has spread throughout Chinese books; the fruit of Bodhi also demonstrates the learning of the West. The teachings of the sages are consistent with each other, and the spiritual nature will not perish. The ways of expression may be different, but the principles are the same. It is just that the teachings of the sages are based on the circumstances of things to achieve communication and response, either suppressing or guiding, either following or urgent, either giving or taking away, all of which are adaptable to circumstances. One does not speak unless it is the appropriate time, and if one speaks, it must be effective; one does not respond unless it is the appropriate time, and if one responds, it must be to relieve things. Therefore, the uneven karmic retributions and the paths of taking and giving are distinguished; the gathering of causes and conditions for coming and going in reincarnation, and the situations of sinking and enlightenment are mutually confused. My shallow knowledge obscures the profound purpose, adhering to what I have personally heard and seen, and cannot distinguish the profound and subtle principles. This is like the elm tree and the fang tree laughing at the Kunpeng flying ninety thousand miles high; like a small place like China, being shocked by the vastness of the great thousand worlds. Therefore, people like this construct far-fetched theories, ride on dangerous debates, promote false statements, and incite wrong learning.
【English Translation】 English version: This is what the officials suppress. Although different teachings have different paths, the principles are ultimately the same. Now, abandoning the orthodox writings of Duke Zhou and Confucius, and turning away from the true teachings of Shakyamuni, I do not know where one intends to go with this. When the Correct Dharma abides in the world, there are still debates about eternalism and annihilationism, let alone now that it has entered the Dharma-semblance age, yet there is no discussion of various different views. 'The spirit does not perish' is the common teaching of the past Buddhas. Although the relevant scriptures are clearly recorded and have been circulating for many years, those who are versed in Confucianism and erudite scholars have not been able to truly understand it. The current Emperor has perfect wisdom and can illuminate the deepest source of divinity. Therefore, from his sacred heart, he personally uses his divine brush to promote the supreme teachings, enlightening those who are immersed in deep ignorance, so that those who study may forever eliminate doubts, and grace extends to all, enabling them to taste the teachings of the Buddha in advance, and bathe in the light of the Dharma, feeling joy and reverence. Mingshan Bin pays homage with palms together.
Tongzhilang Yu Qianlou replies:
The Classic of Filial Piety says: 'When alive, make parents peaceful; when sacrificing, let the spirits enjoy.'
The Record of Music says: 'When the government is clear, there is ritual and music; when the government is dark, there are ghosts and spirits.'
The Book of Poetry says: 'Solemn and harmonious, the ancestors will listen.'
The Zhouli·Chunguan·Zongbo says: 'Playing music nine times can pay homage to the ghosts and spirits of the human world.' The Liji·Jiyi says: 'Entering the house, feeling sad, one will surely hear the sound of sighs.'
The Book of Documents says: 'If it is like this, then the three kings have the responsibility to cultivate excellent descendants.'
The Zuo Zhuan says: 'Gun transformed into a yellow bear after death, Boyou became a demon, and Peng Sheng dared to appear.'
The above are seven items in total.
I, your disciple, living in this era, have long heard of the theory of the three lifetimes. I verify it with various scriptures and seek evidence in ancient historical facts. The evidence of the existence of gods and ghosts has spread throughout Chinese books; the fruit of Bodhi also demonstrates the learning of the West. The teachings of the sages are consistent with each other, and the spiritual nature will not perish. The ways of expression may be different, but the principles are the same. It is just that the teachings of the sages are based on the circumstances of things to achieve communication and response, either suppressing or guiding, either following or urgent, either giving or taking away, all of which are adaptable to circumstances. One does not speak unless it is the appropriate time, and if one speaks, it must be effective; one does not respond unless it is the appropriate time, and if one responds, it must be to relieve things. Therefore, the uneven karmic retributions and the paths of taking and giving are distinguished; the gathering of causes and conditions for coming and going in reincarnation, and the situations of sinking and enlightenment are mutually confused. My shallow knowledge obscures the profound purpose, adhering to what I have personally heard and seen, and cannot distinguish the profound and subtle principles. This is like the elm tree and the fang tree laughing at the Kunpeng flying ninety thousand miles high; like a small place like China, being shocked by the vastness of the great thousand worlds. Therefore, people like this construct far-fetched theories, ride on dangerous debates, promote false statements, and incite wrong learning.
。是謂異端。故宣尼之所害也。我皇繼三五而臨萬機。紹七百以御六辯。勛格無稱道還淳粹。經天緯地之德。左日右月之明。皇王之所未曉。群聖之所不備。億兆之所宜通。將來之所必至。莫不鬯其玄波而達其幽致者也。伏覽神論該冠真俗。三才載朗九服移心。蚑行蠢蠕猶知舞蹈。況在生靈誰不撫節。弟子少缺下帷尤蔽名理。既符夙志竊深踴躍。至於百家恢怪所述良多。搜神靈鬼顯驗非一。且般若之書本明斯義。既魔徒所排輒無兼引。自非格言孰能取正。略說七條。皆承經典。譬猶秋毫之憑五嶽。觸氏之附六軍。敢瀝微塵祇增悚污。弟子庾黔婁和南。
太子家令殷鈞答
近辱告惠示。主上所敕臣下審神滅論。性與天道誠不得聞。徒觀二諦兼通三聖。俱闡片言析妙半字。含靈辭存五禮之中。旨該六合之外。譬河海之紀地。猶日月之麗天。伏讀歡愉魂影相慶。何者弟子夙陶玄化及長不虧。常恐識業未弘中塗回枉。或端然靜念心翱翔而靡薄。或吐言設論時見屈于辯聰。夫大道甚夷而黎元好徑。咸用此也。今猥奉神旨昭若發矇。且服且誦永為身寶。數日來公私牽挽。還輒頓臥未即白答。銜眷彌深。殷鈞和南。
秘書郎張緬答
尋三世昞然二果昭著。安可惑六塵而不曉。迷五涂而長沒。以為形謝神滅骸
【現代漢語翻譯】 現代漢語譯本：這就是所謂的異端邪說，因此是孔子所要反對的。當今皇上繼承三皇五帝的道統來治理天下，承接周朝七百年的基業來駕馭臣民的諫言。他的功績宏大到無法用言語來稱頌，使社會風氣迴歸到淳樸的狀態。他擁有經天緯地的德行，如太陽和月亮般的光明。他所領悟的道理是歷代帝王所不明白的，是他所具備的是眾聖人所不完備的，是他所應該讓億萬百姓都明白通曉的，也是將來必定要達到的。他無不疏通玄妙的哲理，從而達到精深微妙的境界。我恭敬地拜讀您的神妙論著，內容涵蓋真諦和俗諦，使天地萬物都煥發出光彩，使天下百姓都改變了思想。就連那些爬行和蠕動的生物都知道要舞蹈，更何況是那些有靈性的生命，誰不會隨著節拍而舞動呢？弟子我從小就缺乏學習，尤其對名理的理解很閉塞。如今您的論著與我之前的志向相符，我內心感到非常高興。至於百家學說中記載的怪異之事有很多，搜尋神靈鬼怪的顯靈事蹟也不止一件。而且《般若經》的宗旨本來就闡明了這個道理，既然被邪魔外道所排斥，就不應該兼收幷蓄。如果不是符合正道的格言，又怎麼能夠採納呢？我略微說了七條，都是依據經典而來的。這就像秋毫依附於五嶽，觸氏依附於六軍一樣。我冒昧地陳述我的淺薄見解，只會增加您的煩惱。弟子庾黔婁恭敬作禮。
太子家令殷鈞回覆：
近日承蒙您賜教，我已拜讀。皇上命令臣下審議神滅論，關於性和天道的討論，我實在沒有機會聽到。我只是看到二諦兼通三聖的道理，都闡述了片言隻語來分析精妙之處。其中包含的道理存在於五禮之中，宗旨涵蓋六合之外。這就像黃河和大海是大地綱紀，太陽和月亮懸掛在天空一樣。我恭敬地拜讀您的論著，內心感到歡喜，靈魂和影子都相互慶賀。我從小就受到玄學的薰陶，長大后也沒有荒廢。我常常擔心自己的知識不夠弘大，中途會走上彎路。有時我端正地靜坐冥想，心卻像脫韁的野馬一樣不受約束；有時我發表言論，卻常常在辯論中顯得理屈詞窮。大道本來是很平坦的，但是人們卻喜歡走捷徑，大家都這樣。如今我榮幸地拜讀您的神妙旨意，就像撥開雲霧見到光明一樣。我既要學習又要背誦，永遠把它當作自身的珍寶。這幾天來，我被公務和私事所牽絆，常常躺下休息，沒有立即回覆。我對您的眷戀之情更加深厚。殷鈞恭敬作禮。
秘書郎張緬回覆：
尋究三世的因果，明明白白，兩種果報昭然顯著。怎麼能被六塵所迷惑而不覺悟，迷失在五道之中而長久沉淪呢？怎麼能認為形體消亡，精神也就隨之消滅呢？
【English Translation】 English version: This is what is called heresy, and therefore what Confucius opposed. Our current Emperor inherited the legacy of the Three Sovereigns and Five Emperors to govern the world, and inherited the seven-hundred-year foundation of the Zhou Dynasty to manage the remonstrations of his subjects. His achievements are so great that they cannot be praised in words, and he has restored the social atmosphere to its original purity. He possesses the virtue of governing the heavens and the earth, and his brilliance is like the sun and the moon. The principles he has understood are not understood by past emperors, and what he possesses is not complete in all the sages. What he should make hundreds of millions of people understand and comprehend is what will inevitably be achieved in the future. He unreservedly elucidates profound philosophies, thereby reaching profound and subtle realms. I respectfully read your divine treatise, which covers both the true and the mundane, illuminates all things in the universe, and changes the minds of all people in the world. Even crawling and wriggling creatures know how to dance, let alone sentient beings, who would not dance to the rhythm? I, your disciple, have lacked learning since childhood, and my understanding of principles is particularly limited. Now your treatise is in line with my previous aspirations, and I feel very happy in my heart. As for the many strange things recorded in the various schools of thought, and the search for the manifestations of gods and ghosts, there is more than one. Moreover, the purpose of the Prajna Sutra (Wisdom Sutra) originally clarifies this principle, and since it is rejected by demons and heretics, it should not be indiscriminately accepted. If it is not a maxim that conforms to the right path, how can it be adopted? I have briefly stated seven points, all based on the scriptures. This is like a hair attached to the Five Sacred Mountains, or the Chu clan attached to the Six Armies. I presume to state my shallow views, which will only increase your troubles. Your disciple, Yu Qianlou, pays his respects.
Yin Jun, the Prefect of the Crown Prince's Household, replies:
I recently received your kind instruction, which I have read. The Emperor ordered his subjects to examine the theory of the extinction of the spirit. I have not had the opportunity to hear discussions about nature and the Way of Heaven. I have only seen the principle of the Two Truths (satya-dvaya) encompassing the Three Sages, all of whom expounded fragments of words to analyze subtle points. The principles contained therein exist within the Five Rites, and the purpose covers beyond the Six Directions. This is like the Yellow River and the sea being the framework of the earth, and the sun and the moon hanging in the sky. I respectfully read your treatise, and my heart is filled with joy, and my soul and shadow celebrate each other. I have been influenced by metaphysics since childhood, and I have not abandoned it as I grew up. I often worry that my knowledge is not broad enough, and that I will take detours along the way. Sometimes I sit quietly in meditation, but my mind is like a wild horse, unrestrained; sometimes I make statements, but I often find myself at a loss for words in debates. The Great Way is originally very flat, but people like to take shortcuts, and everyone does this. Now I am honored to read your divine will, like seeing the light after parting the clouds. I must both learn and recite it, and always regard it as my own treasure. In the past few days, I have been entangled in official and private affairs, and I often lie down to rest, and have not replied immediately. My affection for you is even deeper. Yin Jun pays his respects.
Zhang Mian, the Secretary, replies:
Investigating the cause and effect of the Three Worlds (tri-bhuvana), clearly and distinctly, the two kinds of retribution are clearly evident. How can one be deluded by the Six Dusts (sad-ayatana) and not be aware, lost in the Five Paths (panch-gati) and sink for a long time? How can one think that when the body dies, the spirit also perishes?
亡識朽。此外道之邪見。豈可御瞿曇之正法。所謂輕陳一旅敵堂堂之鋒。輒馳駑駘與騏驥而並行。恐長劫有盡領蟲方至。一身死壞復受一身。精神無託人畜隨緣。涅槃明文瑞應高說。主上聖照幽深鏡察潭遠。譬兩祭而知不滅。喻妄作于背親。義隨八引而舛入。言比性道而難聞。弟子少游弱水。受戒樊鄧師白馬寺期法師。屢為談生死之深趣。亟說精神之妙旨。爾來師心絕此疑想。復睹斯判。益破魔涂。非但閱覿於今。方結緣於後。徒知歸信闇比求名。猥惠沾示深承眷篤。弟子張緬和南。
五經博士陸璉答
璉白。逮告垂示敕答臣下審神滅論。伏讀天旨昭鏡塵蒙。弟子門宗三寶。少奉道訓。雖誠歸至教。識暗玄津。謹尋內外群聖開引殊文。如來說三乘以標一致。言二諦以悟滯方。先王詮五禮以通愛敬。宣六樂以導性靈。或顯三世以徴因果。或明誠感以驗應實。豈可頓排神源永絕緣識者哉。若然則善惡之報虛陳。祭敬之設為妄。求之情理其可安乎。而昧惑之徒尚多偏執。是以聖明玄覽游神妙門。動言出理皎若朝暉。發文顯證朗如宵燭。頓足開建愚惛愜信凡鄙者也。伏習詔旨綜檢心源。謹裁還白不宣抃舞。弟子陸璉呈。
楊州別駕張翻答
辱告。伏見敕答臣下審神滅論。盛旨窮機微言合道。生知出六
【現代漢語翻譯】 現代漢語譯本 亡識朽（死亡后意識消亡）。此外道的邪見，豈能抵禦瞿曇（Gautama，釋迦牟尼佛的稱號）的正法。這好比輕率地派遣一小隊士兵去對抗強大的軍隊，又好比讓劣馬拉著與良馬並駕齊驅。我擔心漫長的劫數沒有盡頭，領蟲（指屍體腐爛后產生的蟲子）才剛剛出現。一身死去，又再次承受另一身。精神沒有歸宿，在人與畜生之間隨緣流轉。而《涅槃經》明明記載著瑞應，高僧大德也宣講這些道理。主上聖明，照見幽深，明察秋毫，洞悉深遠。好比兩次祭祀就能知道靈魂不滅，又好比背叛親人是錯誤的。義理隨著八種牽引而產生偏差，言論與本性之道相悖，難以聽聞。弟子我從小在弱水（比喻遙遠偏僻之地）一帶遊歷，在樊鄧（地名）受戒，白馬寺的期法師（法師名號）多次為我講述生死的深刻道理，屢次闡述精神的微妙旨意。從那時起，我心中就斷絕了這種疑惑的想法。如今再次看到這樣的論斷，更加破除了邪魔的迷惑。這不僅是今天所見所聞，也為將來結下了善緣。我只是知道歸信佛法，暗自比附那些追求名利的人，承蒙您如此恩惠地教導，深深感受到您的眷顧和篤厚。弟子張緬稽首敬上。 五經博士陸璉回答： 陸璉稟告：蒙受垂問，下敕答覆臣下關於審議神滅論的奏議。我恭敬地拜讀了皇上的旨意，如同明鏡照亮塵埃，驅散了矇昧。弟子我從小就信奉三寶，遵循道家的訓誡。雖然真心歸向佛教的至高教義，但對玄妙的道理理解還很膚淺。我仔細研讀了內外典籍中諸位聖賢開示引導的各種文章。如來說三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）是爲了標明最終的一致，闡述二諦（saṃvṛti-satya，paramārtha-satya，世俗諦、勝義諦）是爲了使人領悟執迷不悟的根源。古代的帝王制定五禮（吉禮、兇禮、軍禮、賓禮、嘉禮）是爲了溝通愛敬之情，宣揚六樂（雲門大卷、大咸、大韶、大夏、大濩、大武）是爲了引導人的性情和精神。或者闡明三世（過去世、現在世、未來世）以證明因果報應，或者闡明至誠的感應以驗證應驗的真實性。怎麼可以一下子就否定神識的根源，永遠斷絕緣識呢？如果真是這樣，那麼善惡的報應豈不成了虛假的陳述？祭祀和敬神的設定豈不成了虛妄？從情理上講，這怎麼能讓人心安呢？而那些迷惑不解的人還多有偏執的看法。因此，聖明的君主以玄妙的眼光洞察一切，游心於微妙的法門，所說的話語都蘊含著真理，像早晨的陽光一樣明亮。所發的文章和顯明的證據，像夜晚的燭光一樣清晰。足以開啟和建立愚昧昏聵之人的信心。我恭敬地學習了皇上的詔旨，綜合考察了自己的內心，謹慎地裁定並回復，不勝歡欣鼓舞。弟子陸璉呈上。 揚州別駕張翻回答： 蒙受您的教誨。我恭敬地拜讀了皇上下達的關於審議神滅論的敕令。聖上的旨意窮盡了事物的機理，精微的言辭符合正道。生來就知曉六...
【English Translation】 English version The annihilation of consciousness upon death. This is the heretical view of other paths, how can it withstand the true Dharma of Gautama (title of Shakyamuni Buddha). It is like rashly sending a small troop to confront a mighty army, or like having a poor horse run alongside a fine steed. I fear that the long kalpas (aeons) have no end, and the maggots (referring to the worms produced by decaying corpses) have only just appeared. One body dies, and another is received again. The spirit has no refuge, wandering between humans and animals according to karma. Yet the Nirvana Sutra clearly records auspicious signs, and eminent monks expound these principles. The sovereign is wise, illuminating the profound, discerning the subtle, and understanding the distant. It is like knowing that the soul does not perish through two sacrifices, and like knowing that betraying one's parents is wrong. The meaning deviates with the eight inducements, and the words contradict the nature of the Way, making them difficult to hear. I, your disciple, traveled in the Weak Water (a metaphor for remote and desolate places) area from a young age, received precepts in Fan Deng (place name), and Dharma Master Qi (Dharma Master's name) of the White Horse Temple repeatedly spoke to me about the profound meaning of life and death, and often explained the subtle essence of the spirit. Since then, my mind has been free from such doubts. Now, seeing this judgment again, it further dispels the delusions of demons. This is not only what I have seen and heard today, but also establishes good karma for the future. I only know to take refuge in the Dharma, secretly comparing myself to those who seek fame and fortune, and I am deeply grateful for your gracious teachings and deeply feel your care and sincerity. Your disciple Zhang Mian bows respectfully. The Five Classics Scholar Lu Lian replies: Lu Lian reports: I have received your instruction and the imperial edict answering your subjects' memorials on the theory of the annihilation of the soul. I respectfully read the imperial decree, which is like a bright mirror illuminating the dust and dispelling ignorance. I, your disciple, have believed in the Three Jewels (Buddha, Dharma, Sangha) since childhood and followed the teachings of Taoism. Although I sincerely turn to the supreme teachings of Buddhism, my understanding of the profound principles is still superficial. I have carefully studied the various articles of guidance and instruction from the sages in both internal and external scriptures. The Thus Come One (Tathagata, another name for the Buddha) speaks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to indicate the ultimate unity, and explains the Two Truths (saṃvṛti-satya, paramārtha-satya) to enlighten those who are stuck in delusion. The ancient kings established the Five Rites (auspicious rites, funeral rites, military rites, guest rites, celebratory rites) to communicate love and respect, and promoted the Six Music (Yunmen Dajuan, Daxian, Dashao, Daxia, Dahuo, Dawu) to guide people's nature and spirit. Or they explain the Three Times (past, present, future) to prove the cause and effect of karma, or they explain the sincere response to verify the reality of the response. How can we suddenly deny the source of the spirit and forever cut off the conditioned consciousness? If this is the case, then the retribution of good and evil would be a false statement? Would the establishment of sacrifices and reverence for the gods be a delusion? In terms of reason and emotion, how can this be reassuring? And those who are confused still have many biased views. Therefore, the wise ruler observes everything with a profound vision, dwells in the subtle Dharma, and the words spoken contain truth, as bright as the morning sun. The articles and clear evidence issued are as clear as a candle at night. It is enough to open and establish the faith of the foolish and ignorant. I respectfully studied the imperial edict, comprehensively examined my own heart, carefully judged and replied, and I am overjoyed. Your disciple Lu Lian presents. The Yangzhou Biejia Zhang Fan replies: I am honored to receive your instruction. I respectfully read the imperial edict issued by Your Majesty regarding the deliberation on the theory of the annihilation of the soul. The sacred decree exhausts the principles of things, and the subtle words are in accordance with the right path. Born knowing the six...
儒之首。自然該十聖之外。至如感果之規理照三世。孝饗之范義貫百王。妙會與春冰等釋。至趣若秋旻共朗。足使調闡變情。桀跖移志。反澆風于遂古。振淳波乎方冊。英聲茂實粵不可尚。法師精理之秀擅高日下。俱沐聖化獨遊神明。深鑒道蘊洞識宗涂。弟子昔聞師說悟太儒之旨。今偶昌時奉不滅之訓。信以照晢吝蒙紓洗塵。蓋足蹈手舞言象豈能勝。張翻和南。
太子左率王珍國答
辱告。伏見敕答臣下審神滅論。神之不滅經典明文。即心語事皎然在理。論神有滅實所駭嘆。天照淵凝妙旨周博。折彼異端弘茲雅範。信可以朗悟冥涂。棟樑千載矣。伏覽歡戴竊深罔極。比故詣展遲獲咨申。王珍國呈。
領軍將軍曹景宗答
枉告所宣答神滅敕。理周萬古旨包三世。六趣長迷於此永悟。五道恒疑曉若發矇。自非鑒窮八解。照侔十號。排罔逸俗。安得如此。奉佩書紳。敢違寢食。法師識逾有境學詣無生。裕揚之善煥如東里。披玩周環用忘所疾。曹景宗白答。
光祿勛顏繕答
猥枉明誥頒述敕旨。審神不滅以答臣下。理據顯然表裡該妙。所以惠見獨宣舟梁合舉。夫目所不睹帷屏為隔。耳所不聞遐邇致擁。不得以不聞不見。便謂無聲無物。今欲詰內教。當仗外書外書。不殊內教茲現書云。魂
氣無所不之。佛經又曰。而神不滅。既內外符同神在之事無所多疑。疑其滅者即蜉蝣不知晦朔。蟪蛄之非春秋。寧識大椿之永久日月之無窮。主上聖明超古微妙通神。在三之旨有證。孝饗之理斯光。蒼生管見已晦而復曉。晚俗淪真既迷而更悟。弟子宿植逢幸豫從餐道。投心慈氏歸敬誠深。唯孱來緣可期載懷鳧藻而已。弟子顏繕呈。
五經博士沉宏答
弟子宏稽首和南。辱告伏覽。敕答臣下審神滅論。夫唯幾難曉用晦易昏。自非凝神斯鑒探賾斯朗。豈能拯重氛于有惑。豈能運獨見於無明。竊惟大聖御㝢上德表物。踴法雲以湛潤。開慧日而增暉。遠比溟海近譬井榦。粵今遂古孰能識乎此焉。至如經喻雀飛瓶在。火滅字存。禮云。非類弗歆祭乃降祉。且夢蘭以授鄭穆。結草以抗杜回。凡此群例不可悉紀。又五道遞往六度同歸。皆神之顯驗。不滅之幽旨。但郄克躧足豈從邯鄲比蹤。盧敖捷至寧與若士齊跡。今仰墜天璪俯逮闡提。所謂若披重霧以攀合璧。出幽夜而睹燭龍。短綆汲淵望瀾覘海。實歡喜頂戴。若無價寶珠。沉宏稽首和南。
建康平司馬褧答
辱告。惠示敕難滅性論。竊以慈波洪被道冠眾。靈智照淵凝理絕群。古七禪八惠之辯。三空四諦之微。故以煥乎載籍炳于通誥也。所以優陀云。喻如百
【現代漢語翻譯】 現代漢語譯本： 氣無所不在。佛經又說：『而神不滅。』既然內外都符合神存在的事實，就沒有什麼可懷疑的了。懷疑神會滅亡的人，就像蜉蝣不知道一個月的時間，蟪蛄不知道一年有春秋兩季一樣。怎麼能認識到大椿的永久、日月的無窮呢？主上聖明，超越古人，微妙通神。『在三』的旨意有證據，孝饗的道理因此發揚光大。我們這些普通人的見識已經從昏暗變得明瞭，晚近的世俗沉淪於虛假，已經迷惑而又覺悟。弟子前世種下善根，有幸參與餐霞問道，全心投向慈氏（Maitreya，彌勒菩薩），歸敬之心非常深厚。只希望將來能有機會，像野鴨浮游在水面一樣，略盡綿薄之力。弟子顏繕呈上。
五經博士沉宏答覆：
弟子宏稽首和南（Namo，皈敬）。拜讀您的來信。奉敕答覆關於神滅論的疑問。深奧的道理難以理解，用隱晦的說法容易使人迷惑。如果不是凝神靜思，明察秋毫，怎麼能從重重迷霧中解救出來？怎麼能在無明中運用獨特的見解？我私下認為，大聖治理天下，高尚的品德為萬物所傚法。像法雲涌起，滋潤萬物；像慧日昇起，增加光明。遠比溟海還要深遠，近比井底還要淺顯。從古至今，誰能認識到其中的道理呢？至於經書用麻雀飛過，瓶子還在；火滅了，字還存在來比喻。禮書上說：『不是同類的東西，神不會享用，祭祀就不會降福。』而且夢蘭來預示鄭穆公的出生，結草來抵抗杜回。這些例子數不勝數。還有五道輪迴，六度萬行，都歸於同一個目標。這些都是神顯現的驗證，不滅的深刻道理。但是郄克跛腳，怎麼能和邯鄲人相比？盧敖行動敏捷，怎麼能和普通人相提並論？現在仰望天上的美玉，俯身接近闡提（Icchantika，斷善根者）。這就像撥開重重迷霧去攀登寶玉，走出漫漫長夜去看到燭龍。用短繩從深淵中取水，希望看到大海的波瀾。我真是歡喜頂戴，就像得到了無價的寶珠。沉宏稽首和南。
建康平司馬褧答覆：
拜讀您的來信。承蒙您賜教，提出關於性不滅的疑問。我認為慈悲的佛法像洪水一樣廣被眾生，佛道超越一切。靈妙的智慧照亮深淵，凝練的道理超絕於世俗。古代七禪八惠的辯論，三空四諦的精微，都光輝地記載在典籍中，鮮明地體現在通告中。所以優陀（Uda，人名）說，譬如一百 English version: The Qi (vital energy) is omnipresent. The Buddhist scriptures also say: 'And the spirit does not perish.' Since both internal and external sources confirm the existence of the spirit, there is no need for further doubt. Those who doubt its impermanence are like mayflies unaware of the length of a month, or cicadas ignorant of the spring and autumn seasons. How can they comprehend the permanence of the great ailanthus tree and the infinity of the sun and moon? Our sovereign is wise and enlightened, surpassing the ancients, subtle and in communion with the divine. The meaning of 'Zai San' (a philosophical concept) is evidenced, and the principles of filial piety and offering are thus illuminated. The limited views of us common people have turned from darkness to light, and the degenerate customs of recent times, having been lost in falsehood, are now awakened. Your disciple, having cultivated good roots in past lives, is fortunate to participate in the teachings and aspires to the Way, wholeheartedly turning to Maitreya (慈氏, the future Buddha) with profound reverence. I only hope that in the future, I may have the opportunity to contribute my meager efforts, like a wild duck floating on the water. Your disciple, Yan Shan, presents this.
Reply from Shen Hong, Doctor of the Five Classics:
Your disciple Hong bows and pays homage (Namo, 和南). I have received and read your letter. I have been ordered to reply to the doubts regarding the theory of the annihilation of the spirit. Profound principles are difficult to understand, and obscure explanations easily lead to confusion. Unless one concentrates the mind and examines carefully, how can one be rescued from the heavy fog of doubt? How can one exercise unique insight in the midst of ignorance? I humbly believe that the great sage governs the world, and his noble virtue is emulated by all things. Like the Dharma cloud rising and nourishing all things, like the sun of wisdom rising and increasing light. It is far deeper than the vast ocean and shallower than the bottom of a well. From ancient times to the present, who can understand the principles within? As for the scriptures using the analogy of a sparrow flying past while the bottle remains, or the fire being extinguished while the words remain, the Book of Rites says: 'If it is not of the same kind, the gods will not enjoy it, and the sacrifice will not bring blessings.' Moreover, dreaming of orchids foretold the birth of Duke Mu of Zheng, and tying grass together resisted Du Hui. These examples are too numerous to mention. Furthermore, the five paths of reincarnation and the six perfections all lead to the same goal. These are all manifestations of the spirit and the profound principles of its imperishability. However, how can Xie Ke's limping be compared to the gait of the people of Handan? How can Lu Ao's swiftness be compared to that of ordinary people? Now, looking up to the celestial jade and bowing down to the Icchantika (闡提, one who has severed their roots of goodness), it is like parting the heavy fog to climb the jade, or emerging from the long night to see the Torch Dragon. Drawing water from a deep abyss with a short rope, hoping to see the waves of the sea. I am truly joyful and grateful, as if I have obtained a priceless jewel. Shen Hong bows and pays homage (Namo, 和南).
Reply from Jiankang Ping Sima Xuan:
I have received and read your letter. I am grateful for your teachings and the questions you raised regarding the theory of the impermanence of nature. I believe that the compassionate Dharma is like a flood, widely benefiting all beings, and the Buddha's Way surpasses all others. The spiritual wisdom illuminates the abyss, and the condensed principles transcend the mundane. The ancient debates on the seven Dhyanas (禪那, stages of meditation) and eight wisdoms, and the subtleties of the three emptinesses and four noble truths, are all brilliantly recorded in the scriptures and clearly manifested in the proclamations. Therefore, Uda (優陀, a person's name) said, for example, a hundred
【English Translation】 English version: The Qi (vital energy) is omnipresent. The Buddhist scriptures also say: 'And the spirit does not perish.' Since both internal and external sources confirm the existence of the spirit, there is no need for further doubt. Those who doubt its impermanence are like mayflies unaware of the length of a month, or cicadas ignorant of the spring and autumn seasons. How can they comprehend the permanence of the great ailanthus tree and the infinity of the sun and moon? Our sovereign is wise and enlightened, surpassing the ancients, subtle and in communion with the divine. The meaning of 'Zai San' (a philosophical concept) is evidenced, and the principles of filial piety and offering are thus illuminated. The limited views of us common people have turned from darkness to light, and the degenerate customs of recent times, having been lost in falsehood, are now awakened. Your disciple, having cultivated good roots in past lives, is fortunate to participate in the teachings and aspires to the Way, wholeheartedly turning to Maitreya (the future Buddha) with profound reverence. I only hope that in the future, I may have the opportunity to contribute my meager efforts, like a wild duck floating on the water. Your disciple, Yan Shan, presents this. Reply from Shen Hong, Doctor of the Five Classics: Your disciple Hong bows and pays homage (Namo). I have received and read your letter. I have been ordered to reply to the doubts regarding the theory of the annihilation of the spirit. Profound principles are difficult to understand, and obscure explanations easily lead to confusion. Unless one concentrates the mind and examines carefully, how can one be rescued from the heavy fog of doubt? How can one exercise unique insight in the midst of ignorance? I humbly believe that the great sage governs the world, and his noble virtue is emulated by all things. Like the Dharma cloud rising and nourishing all things, like the sun of wisdom rising and increasing light. It is far deeper than the vast ocean and shallower than the bottom of a well. From ancient times to the present, who can understand the principles within? As for the scriptures using the analogy of a sparrow flying past while the bottle remains, or the fire being extinguished while the words remain, the Book of Rites says: 'If it is not of the same kind, the gods will not enjoy it, and the sacrifice will not bring blessings.' Moreover, dreaming of orchids foretold the birth of Duke Mu of Zheng, and tying grass together resisted Du Hui. These examples are too numerous to mention. Furthermore, the five paths of reincarnation and the six perfections all lead to the same goal. These are all manifestations of the spirit and the profound principles of its imperishability. However, how can Xie Ke's limping be compared to the gait of the people of Handan? How can Lu Ao's swiftness be compared to that of ordinary people? Now, looking up to the celestial jade and bowing down to the Icchantika (one who has severed their roots of goodness), it is like parting the heavy fog to climb the jade, or emerging from the long night to see the Torch Dragon. Drawing water from a deep abyss with a short rope, hoping to see the waves of the sea. I am truly joyful and grateful, as if I have obtained a priceless jewel. Shen Hong bows and pays homage (Namo). Reply from Jiankang Ping Sima Xuan: I have received and read your letter. I am grateful for your teachings and the questions you raised regarding the theory of the impermanence of nature. I believe that the compassionate Dharma is like a flood, widely benefiting all beings, and the Buddha's Way surpasses all others. The spiritual wisdom illuminates the abyss, and the condensed principles transcend the mundane. The ancient debates on the seven Dhyanas (stages of meditation) and eight wisdoms, and the subtleties of the three emptinesses and four noble truths, are all brilliantly recorded in the scriptures and clearly manifested in the proclamations. Therefore, Uda (a person's name) said, for example, a hundred
首齊音同讚妙覺。尚不能言萬分之一矣。夫業生則報起因往則果來。雖義微而事著。亦理幽而證顯。自近可以知遠。尋跡可以探遐。譬如日月懸天。無假離婁之目。鳴鐘在耳。不勞子期之聽。而議者自昏迷途難曉。茍徇所懷坐顛坑阱。伏覽。
皇上今旨理妙辭縟。致極鉤深。究至寂而更闡。啟幽途以還晢。雖複列聖齊鏕群經聯奧。靈山金口禪水玉舌。終不能捨此以求通。違茲而得正信哉。澡江漢之波塵滓以滌。導德齊禮還風反化。法俗兼通於是乎在。付比言展方盡述贊。弟子司馬褧呈。
左承丘仲孚答
伏覽。敕旨答臣下審神滅論。聖照淵深包括真俗。理超系表義冠群識。鉆奉神猷伏深舞蹈。惠示存眷。丘仲孚白。
弘明集卷第十 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第十一
梁楊都建初寺釋僧祐律師撰何令尚之答宋文皇帝讚揚佛教事高明二法師答李交州淼難佛不見形事(並李書)司徒文宣王書與孔中丞稚圭釋疑惑(並箋書)恒標二公答姚主勸罷道書(並書)僧䂮僧遷鳩摩答姚主奏(並書)遠法師答桓玄勸罷道書(並書)釋僧巖答劉青州勸還俗書(並劉往反六首)
何令尚之答宋文皇帝讚揚佛教事
元嘉十二年五月五日。有司奏。丹陽尹
蕭謨之上言稱。佛化被于中國已歷四代。塔寺形像所在千計。進可以繫心。退足以招勸。而自頃世以來。情敬浮末。不以精誠為至。更以奢競為重。舊宇頹阤曾莫之修。而各造新構以相跨尚。甲地顯宅于茲殆盡。林竹銅彩靡損無極。違中越制宜加檢裁。不為之防流遁未已。請自今以後。有欲鑄銅像者。悉詣臺自聞。興造塔寺精舍。皆先詣所在二千石。通發本末。依事列言本州。必須報許。然後就功。其有輒鑄銅製輒造寺舍者。皆以不承用詔書。律論銅宅材瓦悉沒入官。奏可。是時有沙門慧琳。假服僧次而毀其法。著白黑論。衡陽太守何承天。與琳比狎雅相擊揚。著達性論。並拘滯一方詆呵釋教。永嘉太守顏延之太子中舍人宗炳信法者也。檢駁二論各萬餘言。琳等始亦往還未底躓乃止。炳因著明佛論以廣其宗。帝善之。謂侍中何尚之曰。吾不讀經比復無暇。三世因果未辯致懷。而復不敢立異者。正以前達及卿輩時秀率皆敬信故也。范泰謝靈運每云。六經典文字在濟俗為治耳。必求性靈真奧。豈得不以佛經為指南耶。顏延年之折達性。宗少文之難白黑。明佛汪汪尤為名理。並足開獎人意。若使率土之濱皆純此化。則吾坐致太平夫。復何事近蕭謨請制。未令經通即已相示。委卿增損。必有以式遏浮淫無傷弘獎者。乃當著令耳
【現代漢語翻譯】 現代漢語譯本：蕭謨之上書稱，佛教傳入中國已經歷了四代，佛塔寺廟和佛像遍佈各地，數以千計。它可以使人內心有所寄託，也能勸導人們向善。然而，近世以來，人們的虔誠之心流於表面，不再以精誠為根本，反而以奢靡攀比為重。舊的寺廟破敗不堪，無人修繕，卻各自建造新的寺廟來互相攀比。各地的顯貴住宅幾乎都變成了寺廟，林木、竹子和銅器彩繪的損耗沒有止境。這種違背禮制、逾越規矩的行為應該加以約束和裁減，如果不加以防範，這種風氣將會蔓延不止。因此，我請求從今以後，凡是想要鑄造銅像的人，都要親自到臺省自首申報；興建佛塔、寺廟和精舍，都要先到所在地的二千石長官處，詳細陳述事情的始末，並按實際情況列出報告，上報本州，必須得到批準后才能動工。對於那些擅自鑄造銅像、擅自建造寺廟的人，都以不遵守詔書論處，沒收其銅材、住宅、木材和瓦片，全部充公。皇帝批準了他的奏請。 當時，有個名叫慧琳的沙門（佛教出家人），假借僧人的身份來詆譭佛法，撰寫了《白黑論》。衡陽太守何承天與慧琳關係密切，互相吹捧，撰寫了《達性論》。他們都固守一方偏見，詆譭佛教。永嘉太守顏延之和太子中舍人宗炳都是信奉佛法的人，他們分別對這兩篇論著進行了駁斥，各自寫了萬餘字。慧琳等人起初還與他們辯論，但最終理屈詞窮，停止了爭論。宗炳因此撰寫了《明佛論》來弘揚佛教的宗旨。皇帝對此很讚賞，對侍中何尚之說：『我不讀佛經，而且近來也沒有時間，對於三世因果的道理還不能辨明，內心常常感到不安。但我又不敢標新立異，正是因為以前的賢達和你們這些當代的俊傑都非常敬信佛教的緣故。范泰和謝靈運常常說，六經（儒家經典）的文字只是用來治理世俗的，如果一定要探求性靈的真諦，怎麼能不以佛經為指導呢？顏延之駁斥《達性論》，宗少文駁斥《白黑論》，宗炳的《明佛論》更是精闢，足以啓發人們的心智。如果能使全國上下都信奉佛教，那麼我就可以安坐朝堂，天下太平了。』皇帝又說：『我將蕭謨之的奏請草案給你看，還沒有正式頒佈，就先給你看看，委託你進行增刪，一定要想出辦法來遏制浮誇淫靡的風氣，同時又不能傷害弘揚佛教的事業，然後才能正式頒佈法令。』
【English Translation】 English version: Xiao Mo presented a memorial stating: 'Buddhism has been introduced to China for four generations. The pagodas, temples, and images of the Buddha are everywhere, numbering in the thousands. It can provide people with a place to focus their minds and encourage them to do good. However, in recent times, people's reverence has become superficial, no longer based on sincerity, but instead emphasizing extravagance and competition. Old temples are dilapidated and no one repairs them, while new temples are built to outdo each other. The prominent residences in various places have almost all become temples, and the consumption of forests, bamboo, bronze, and painted decorations is endless. Such behavior, which violates the proper regulations and exceeds the prescribed limits, should be restrained and reduced. If it is not prevented, this trend will continue to spread. Therefore, I request that from now on, anyone who wants to cast a bronze statue must personally report to the central government; anyone who wants to build a pagoda, temple, or monastery must first report to the local magistrate (二千石, èrqiānshí, a high-ranking official) and explain the matter in detail, listing the facts in a report to the local province, which must be approved before construction can begin. Those who cast bronze statues or build temples without authorization will be punished for disobeying the imperial edict, and their bronze materials, residences, timber, and tiles will be confiscated and given to the government.' The emperor approved his memorial. At that time, there was a Shramana (沙門, shāmén, Buddhist monk) named Hui Lin, who, under the guise of being a monk, slandered the Dharma (佛法, Fófǎ, Buddhist teachings) and wrote the 'Treatise on White and Black'. He Cheng-tian, the governor of Hengyang, was close to Hui Lin and praised each other, writing the 'Treatise on Understanding Nature'. They both adhered to their one-sided views and slandered Buddhism. Yan Yanzhi, the governor of Yongjia, and Zong Bing, a courtier of the crown prince, were both believers in Buddhism. They refuted these two treatises, each writing more than ten thousand words. Hui Lin and others initially debated with them, but eventually ran out of arguments and stopped arguing. Zong Bing therefore wrote the 'Treatise on Clarifying Buddhism' to promote the principles of Buddhism. The emperor praised this greatly, saying to the attendant He Shangzhi: 'I do not read Buddhist scriptures, and I have not had time recently. I cannot clearly understand the principles of cause and effect in the three lifetimes, and I often feel uneasy. But I dare not be unconventional, precisely because the wise men of the past and you, the talented people of today, all deeply believe in Buddhism. Fan Tai and Xie Lingyun often said that the texts of the Six Classics (六經, liùjīng, Confucian classics) are only for governing the world. If one must seek the true essence of the spirit, how can one not use Buddhist scriptures as a guide?' The refutation of the 'Treatise on Understanding Nature' by Yan Yanzhi, the refutation of the 'Treatise on White and Black' by Zong Shaowen, and especially the profound 'Treatise on Clarifying Buddhism' by Zong Bing are all enlightening. If all the people in the country could purely believe in this teaching, then I could sit in the court and the world would be at peace.' The emperor also said: 'I will show you the draft of Xiao Mo's memorial, which has not yet been officially promulgated. I will let you see it first and entrust you to add or delete anything. You must find a way to curb the extravagant and decadent trends, while not harming the promotion of Buddhism, and then the decree can be officially promulgated.'
。尚之對曰。悠悠之徒多不信法。以臣庸蔽猶秉愚對。懼以闕薄貽點大教。今乃更荷褒拂。非所敢當。至如前代群賢。則不負明詔矣。中朝已遠難復盡知。渡江以來。則王導周顗宰輔之冠蓋。王蒙謝尚人倫之羽儀。郄超王坦王恭王謐。或號絕倫或稱獨步。韶氣貞情又為物表。郭文謝敷戴逵等。皆置心天人之際。抗身煙霞之間。亡高祖兄弟以清識軌世。王元琳昆季以才華冠朝。其餘范汪孫綽張玄殷覬。略數十人。靡非時俊。又炳論所列諸沙門等。帛曇邃者其下輩也。所與比對則庾元規。自邃以上護蘭諸公。皆將惡跡黃中。或不測人也。近世道俗較談便爾。若當備舉夷夏爰逮漢魏。奇才異德胡可勝言。寧當空夭性靈坐棄天屬。淪惑于幻妄之說。自陷於無徴之化哉。陛下思洞機表慮玄象外。鉤深致遠無容近取。於斯自臣等以降。若能謹推此例。則清信之士無乏於時。所謂人能弘道。豈虛言哉。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。世主若能剪其訛偽獎其驗實。與皇之政並行四海。幽顯協力共敦黎庶。何成康文景獨可奇哉。使周漢之初復兼此化。頌作形清倍當速耳。竊謂此說有契理奧。何者百家之鄉十人持五戒。則十人淳謹矣。千室之邑百人修十善。則百人和厚矣。傳此風訓以遍寓內。編戶千萬則仁
【現代漢語翻譯】 現代漢語譯本： 尚之回答說：『平庸之輩大多不相信佛法。以我這樣平庸愚笨的人，仍然堅持愚見來應對，是害怕因為我的淺薄而玷污了偉大的佛教教義。如今反而受到您的褒獎，實在不敢當。至於前代的賢士們，他們沒有辜負皇上的聖旨。中朝（東晉前的西晉）已經過去很久，難以完全瞭解。自從東晉以來，王導、周顗是宰輔中的佼佼者，王蒙、謝尚是人倫的表率，郄超、王坦、王恭、王謐，有的被稱為絕世之才，有的被稱為獨步天下。謝韶氣節堅定，情操高尚，又為世人所敬仰。郭文、謝敷、戴逵等人，都將心思置於天人之間，身處山水之間。王高祖的兄弟以清高的見識引導世人，王元琳兄弟以才華聞名朝廷。其餘如范汪、孫綽、張玄、殷覬等，大約有數十人，沒有不是當時的俊傑。而且炳論所列的各位沙門等，帛曇邃只是他們的後輩。和他相比的則是庾元規。從帛曇邃以上，護蘭等各位公卿，都是將惡劣的行跡隱藏起來，或者是不被人瞭解的人。近世的道士和僧人之間的辯論就是這樣。如果要把所有的華夏人士都列舉出來，甚至追溯到漢魏時期，那麼奇才異德之人又怎麼能數得清呢？難道要白白地扼殺人的天性靈性，放棄上天賦予的稟賦，沉迷於虛幻不實的說法，自己陷入沒有證據的虛無變化之中嗎？陛下您思想深刻，洞察事物的本質，考慮問題超越了現象之外，能夠深入探究，從長遠考慮，不拘泥於眼前的利益。因此，從我們這些臣子開始，如果能夠謹慎地推行這個原則，那麼虔誠信仰佛教的人就不會缺乏。所謂『人能弘道』，難道是虛假的說法嗎？慧遠法師曾經說過，佛教的教化無所不適宜。道本來就是教化的源泉，救濟世俗也是重要的任務。世上的君主如果能夠剪除佛教中的虛假偽詐，褒獎佛教中的真實可信，使佛教的教化與皇上的政令並行于天下，使顯性和隱性的力量共同努力，共同敦促百姓向善，那麼為什麼只有成康、文景之治才值得稱奇呢？如果周朝和漢朝的初期就能夠兼顧佛教的教化，那麼歌頌太平盛世的詩歌一定會更快地出現。我認為這種說法符合真理的奧妙。為什麼呢？如果一百戶人家的村莊里有十個人持守五戒，那麼這十個人就會變得淳樸謹慎。如果一千戶人家的城鎮里有一百個人修習十善，那麼這一百個人就會變得和睦善良。將這種風尚教訓傳播到全國各地，如果全國有千萬戶人家，那麼仁
【English Translation】 English version: Shang Zhi replied, 'Ordinary people mostly do not believe in the Dharma. As a mediocre and foolish person like me, I still hold onto my foolish opinions, fearing that my shallowness would tarnish the great Buddhist teachings. Now, I am instead being praised, which I dare not accept. As for the virtuous people of previous generations, they did not fail the Emperor's decree. The Central Dynasty (Western Jin before the Eastern Jin) is long past, and it is difficult to know everything. Since the crossing of the river (establishment of the Eastern Jin), Wang Dao and Zhou Yi have been the leaders among the prime ministers, Wang Meng and Xie Shang have been the models of human ethics, and Xie Chao, Wang Tan, Wang Gong, and Wang Mi, some were called unparalleled talents, and some were called unique in the world. Xie Shao's spirit was steadfast, his sentiments were noble, and he was admired by the world. Guo Wen, Xie Fu, Dai Kui, and others all placed their minds between heaven and man, and lived among the mountains and rivers. The brothers of Wang Gaozu guided the world with their clear understanding, and the brothers of Wang Yuanlin were known in the court for their talent. Others such as Fan Wang, Sun Chuo, Zhang Xuan, and Yin Ji, about dozens of people, were all outstanding talents of their time. Moreover, the monks listed in Bing Lun, such as Bo Tan Sui, were only their juniors. Compared to him was Yu Yuan Gui. From Bo Tan Sui upwards, the dukes of Hu Lan and others all concealed their bad deeds, or were people who were not understood. The debates between Taoists and monks in recent times have been like this. If all the Chinese people were to be listed, even tracing back to the Han and Wei dynasties, how could the extraordinary talents and virtues be counted? Should we then needlessly stifle people's nature and intelligence, abandon the endowments given by heaven, indulge in illusory and unreal claims, and trap ourselves in unsubstantiated transformations? Your Majesty, your thoughts are profound, you see through the essence of things, you consider problems beyond phenomena, you can delve deeply and consider things from a long-term perspective, not limited to immediate interests. Therefore, starting from us ministers, if we can carefully promote this principle, then there will be no lack of people who sincerely believe in Buddhism. The so-called 'people can propagate the Dao', is it a false statement? Dharma Master Huiyuan once said that the teachings of Buddhism are suitable for everything. The Dao is originally the source of teachings, and saving the world is also an important task. If the rulers of the world can eliminate the falsehoods and deceptions in Buddhism, and praise the truth and credibility in Buddhism, so that the teachings of Buddhism and the Emperor's decrees can run parallel in the world, and that explicit and implicit forces can work together to urge the people to be good, then why should only the reigns of Cheng Kang, Wen and Jing be worthy of praise? If the early Zhou and Han dynasties could have taken into account the teachings of Buddhism, then the poems praising the prosperous age would have appeared more quickly. I think this statement is in accordance with the mysteries of truth. Why? If ten people in a village of one hundred households uphold the Five Precepts, then these ten people will become simple and prudent. If one hundred people in a town of one thousand households practice the Ten Virtues, then these one hundred people will become harmonious and kind. If this style of teaching is spread throughout the country, and if there are tens of millions of households in the country, then benevolence
人百萬矣。此舉戒善之全具者耳。若持一戒一善。悉計為數者。抑將十有二三矣。夫能行一善則去一惡。一惡既去則息一刑。一刑息於家。則萬刑息於國。四百之獄何足難措。雅頌之興理宜位速。即陛下所謂坐致太平者也。論理則其如此。徴事則臣復言之。前史稱西域之。俗皆奉佛敬法。故大國之眾數萬小國數百。而終不相兼併內屬之後習俗頗弊。猶甚淳弱罕行殺伐。又五胡亂華以來。生民塗炭冤橫死亡者。不可勝數。其中設獲蘇息。必釋教是賴。故佛圖澄入鄴而石虎殺戮減半。澠池寶塔放光而符健椎鋸用息蒙遜。反噬無親虐如豺虎。末節感悟遂成善人。法逮道人力兼萬夫。幾亂河渭面縛甘死以赴師厄。此非有他敬信故也。
夫神道助教有自來矣。雷霆所擊暑雨恒事。及展廟遇震。而書為隱慝。桀紂之朝。冤死者不可稱紀。而周宣晉景。獨以淫刑受崇。檢報應之數。既有不符。徴古今之例。祗更增惑。而經史載之以彰勸誡。萬一影像猶云深功。豈若佛教責言義則有可然可信之致。考事實又無已乖已妄之咎。且觀世大士所降近驗。並即表身世眾目共睹。祈求之家其事相繼。所以為勸誡。所以為深功。豈當與彼同日而談乎。而愚闇之徒茍遂毀讟。忽重殉輕滯小迷大。恚僧尼之絕牉育。疾像塔之豐朱紫此猶生民荷覆載
【現代漢語翻譯】 現代漢語譯本：人數已達百萬之衆。這可以說是完全具備了戒律和善行的表現。如果把持守一條戒律、做一件善事都計算在內，那麼人數恐怕將達到十分之二三了。能夠行一件善事就能去除一件惡事，一件惡事被去除就能減少一項刑罰。一項刑罰在一個家庭中停止，那麼萬項刑罰就能在一個國家中停止。那麼四百件案件的監獄又有什麼難以處理的呢？《詩經》中的《雅》、《頌》的興起，在朝廷上得到重視是理所當然的。這就是陛下所說的坐享太平啊。從道理上來說就是這樣。從事實上來說，我再說說。之前的史書上說西域的風俗都信奉佛教，尊重佛法。所以大國的人口有數萬，小國也有數百，但最終不會互相兼併。自從歸屬內地之後，習俗雖然有些敗壞，但仍然非常淳樸柔弱，很少有殺伐之事。另外，自從五胡亂華以來，百姓遭受苦難，冤枉橫死的人數不勝數。其中如果能夠獲得安寧，必定是依靠佛教的力量。所以佛圖澄（高僧名）進入鄴城后，石虎（後趙皇帝）的殺戮減少了一半。澠池寶塔放出光芒，符健（前秦皇帝）的椎鋸酷刑停止使用。蒙遜（北涼君主）反叛無親，殘暴如豺狼，最終感悟而成為善人。法逮（僧人名）和道力（僧人名）的能力超過萬人，幾乎擾亂了河渭地區，最終被捆綁著甘願赴死以解除軍隊的危難。這沒有其他原因，就是因為敬信佛法啊。 神道輔助教化由來已久。雷霆的打擊、暑天的降雨都是常有的事情。等到修繕廟宇遇到地震，卻記載為隱瞞罪惡。夏桀商紂的朝代，冤死的人數不勝數，而周宣王、晉景公，卻因為濫用刑罰而受到尊崇。檢查報應的數量，已經有不符合的地方。徵引古代和現在的例子，只會更加迷惑。而經書史書記載這些是爲了彰顯勸誡，即使只有萬分之一的影子，也還說是深厚的功德。哪裡比得上佛教的言辭義理有可信之處，考察事實又沒有錯誤和虛妄的過失呢？而且看看觀世音菩薩所降臨的近期的靈驗，都是當著眾人的面顯現出身形，祈求的人家，這樣的事情接連不斷。這就是勸誡，這就是深厚的功德。怎麼能和那些神道相提並論呢？而愚昧無知的人卻隨意譭謗，舍重就輕，執迷於小處而迷失大方向，憎恨僧尼的沒有生育，厭惡寺廟佛像的華麗。這就像百姓承受著天地的覆載一樣啊！
【English Translation】 English version: The number of people has reached one million. This can be said to be a complete embodiment of precepts and good deeds. If we count those who uphold one precept and do one good deed, the number would probably reach two or three out of ten. Being able to perform one good deed can remove one evil deed, and removing one evil deed can reduce one punishment. If one punishment ceases in a family, then ten thousand punishments can cease in a country. Then what is so difficult about dealing with the prisons holding four hundred cases? The rise of 'Ya' and 'Song' in the Book of Songs, being valued in the court, is only right and proper. This is what Your Majesty calls sitting back and enjoying peace. That's how it is in principle. As for the facts, let me say more. Previous historical records say that the customs of the Western Regions all revered Buddhism and respected the Dharma. Therefore, large countries had tens of thousands of people, and small countries had hundreds, but in the end, they would not annex each other. Since becoming affiliated with the mainland, although the customs have deteriorated somewhat, they are still very simple and weak, and there are few killings. In addition, since the Five Barbarians invaded China, the people have suffered, and the number of people who died unjustly is countless. If they can obtain peace, it must be due to the power of Buddhism. Therefore, after Fotucheng (a famous monk) entered Ye City, Shi Hu's (Emperor of Later Zhao) killings were reduced by half. The pagoda in Mianchi released light, and Fu Jian's (Emperor of Former Qin) bone-saw torture was stopped. Meng Xun (ruler of Northern Liang) rebelled without relatives and was as cruel as a jackal, but eventually realized his mistakes and became a good person. Fa Dai (a monk) and Dao Li (a monk) had the ability to surpass ten thousand people, almost disturbing the He and Wei regions, and were eventually bound and willing to die to relieve the army's crisis. There is no other reason for this, it is because of their reverence and faith in the Dharma. The divine way has long been assisting in teaching. Thunder strikes and summer rains are common occurrences. When repairing temples and encountering earthquakes, it is recorded as concealing sins. In the dynasties of Xia Jie and Shang Zhou, the number of people who died unjustly was countless, while King Xuan of Zhou and Duke Jing of Jin were revered for their abuse of punishment. Checking the number of retributions, there are already inconsistencies. Citing examples from ancient and modern times will only increase confusion. And the scriptures and historical records record these things to highlight admonitions, and even if there is only one ten-thousandth of a shadow, it is still said to be profound merit. How can it compare to the words and principles of Buddhism, which have credible points, and the examination of facts has no faults of error and falsehood? Moreover, look at the recent miracles descended by Avalokiteśvara Bodhisattva, who manifests his form in front of everyone, and the families who pray for help, such things happen one after another. This is admonition, this is profound merit. How can it be compared to those divine ways? But ignorant people arbitrarily slander, abandoning the important for the trivial, clinging to the small and losing sight of the big picture, hating the childlessness of monks and nuns, and disliking the splendor of temples and Buddha statues. This is like the people bearing the burden of heaven and earth!
之德。日用而不論。史司苦禋瘞之勞。有時而詆慢。惠琳承天蓋亦然耳。蕭謨啟制。臣亦不謂全非。但傷蠹道俗。最在無行僧尼而情貌難分。未可輕去金銅土木。雖縻費滋深必福業所寄。復難頓絕。臣比思為斟酌進退難安。今日親奉德音實用夷泰。時吏部郎羊玄保在座。進曰。此談蓋天人之際豈臣所宜豫。竊恐秦楚論強兵之術。孫吳盡吞併之計。將無取於此耶。帝曰。此非戰國之具。良如卿言。尚之曰。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。豈唯釋教而已。帝悅曰。釋門有卿。亦猶孔氏之有季路。所謂惡言不入于耳。
高明二法師答李交州淼難佛不見形事(並李書)
夫道處清虛四大理常。而有法門妙出羣域。若稱其巧能。利物度脫無量為教。何以不見真形於世直空說而無實耶。今正就尋西方根源。伏願大和上。垂懷允納。下心無惜神誥。弟子李淼和南。
釋道高白。奉垂問至聖顯晦之跡。理味淵博辭義昭洗。敬覽反覆彌高德音。使君垣墻崇邃得門自難。輒罄愚管罔象玄珠。夫如來應物凡有三焉。一者見身放光動地。二者正法如佛在世。三者像教彷彿儀軌彷彿。儀軌應今人情。人情感像。孰為見哉。故凈名經云。善解法相知眾生根。至於翅頭末城龍華三會
【現代漢語翻譯】 現代漢語譯本：他的恩德，每天都在享用卻不加以評論。主管祭祀的官員，辛勞地進行祭祀和埋葬，有時反而會遭到詆譭和怠慢。惠琳和承天大概也是這樣吧。蕭謨啟所制定的政策，我也不認為完全不對。但最傷風敗俗的是那些品行不端的僧尼，他們的真實情況難以分辨。不能輕易地廢除金銅土木的佛像，雖然耗費巨大，但畢竟是寄託福業的地方，也不能一下子就完全廢止。我近來一直在考慮如何斟酌進退，難以安定。今天親自聆聽聖上的教誨，實在感到心平氣和。當時吏部郎羊玄保在座，進言說：『這種談論涉及天人之際，豈是我所應該參與的？我擔心秦國和楚國討論的是如何使軍隊強大的方法，孫武和吳起研究的是如何吞併天下的計策，恐怕不會採納這些吧。』皇帝說：『這不是戰國時期的策略，你說的很對。』尚之說：『如果推崇隱逸之士，戰士就會懈怠；如果重視仁德，軍隊的士氣就會衰落。如果以孫吳為目標，一心只想吞併，也不會採納堯舜的治國之道，豈止是佛教而已。』皇帝高興地說：『佛教有你這樣的人，就像孔子有子路一樣，真是「惡言不入于耳」啊。』 高明二位法師回覆李交州淼關於佛不顯現形體的事情（附李淼的書信）： 道理存在於清凈虛無之中，四大要素的規律永恒不變。因此才有了超越所有領域的佛法。如果稱讚佛法的巧妙功能，利益眾生，普度眾生，以無量為教義，為什麼佛不把真身顯現在世間，只是空談而沒有實際呢？現在正是要追尋西方根源的時候，希望大和尚能夠接受我的請求，放下身段，不要吝惜神聖的教誨。弟子李淼稽首頓首。 釋道高回答說：拜讀您的垂問，關於至聖顯現和隱沒的軌跡，道理深刻，文辭清晰。反覆閱讀，越發敬佩您的德音。使君的見解高深，要進入其中，獲得真諦是很困難的。我只能盡我的愚見，來描繪那玄妙的真理。如來應化世間，大致有三種方式：一是顯現真身，放出光明，震動大地；二是正法住世，如同佛陀在世一樣；三是像教流傳，彷彿佛陀的儀軌。儀軌適應現在的人情，人情依附於佛像。哪一種才是真正的顯現呢？所以《維摩詰經》說：『善於理解佛法真諦的人，才能瞭解眾生的根性。』乃至翅頭末城（Kushinagar，佛陀涅槃地），龍華三會（Dragon Flower Assembly，彌勒佛成佛的集會）。
【English Translation】 English version: His virtue is enjoyed daily without comment. The officials in charge of sacrifices laboriously perform sacrifices and burials, yet are sometimes criticized and treated with contempt. Perhaps this is also the case with Huilin and Chengtian. The policies enacted by Xiao Moqi, I do not consider entirely wrong. But what is most detrimental to morality are those monks and nuns of immoral conduct, whose true nature is difficult to discern. One cannot lightly abolish the gold, bronze, earth, and wood Buddha statues, for although they are costly, they are, after all, places where blessings are entrusted, and cannot be completely abolished all at once. I have recently been considering how to deliberate on advancing and retreating, and I cannot find peace. Today, personally hearing Your Majesty's teachings, I truly feel at ease. At that time, the Ministry of Personnel official Yang Xuanbao was present and said, 'This discussion involves the realm of heaven and man, how can it be appropriate for me to participate? I fear that the states of Qin and Chu discuss methods to strengthen their armies, and Sun Wu and Wu Qi study plans to conquer the world, and they would probably not adopt these ideas.' The Emperor said, 'These are not the strategies of the Warring States period, you are right.' Shang Zhi said, 'If one promotes hermits, the warriors will become lazy; if one values benevolence and virtue, the morale of the army will decline. If one aims for the goals of Sun Wu, only wanting to conquer, one would not adopt the ways of Yao and Shun, let alone Buddhism.' The Emperor happily said, 'That Buddhism has someone like you is like Confucius having Zilu, truly "evil words do not enter the ear."' The two Dharma masters, Gao and Ming, reply to Li Miao, the governor of Jiaozhou, regarding the matter of the Buddha not manifesting a physical form (with Li's letter attached): The Dao exists in purity and emptiness, and the laws of the four elements are eternal. Therefore, there is the Dharma that transcends all realms. If we praise the skillful functions of the Dharma, benefiting sentient beings and universally delivering them, with immeasurable teachings, why does the Buddha not manifest his true form in the world, but only speaks of emptiness without substance? Now is the time to seek the Western origins, and I hope that the Great Master can accept my request, humble himself, and not be stingy with sacred teachings. Your disciple, Li Miao, bows his head. 釋道高 replied: I have read your inquiry regarding the traces of the manifestation and concealment of the supremely holy, the principles are profound, and the words are clear. Reading it repeatedly, I admire your virtuous words even more. The governor's insights are profound, and it is difficult to enter into them and obtain the truth. I can only express my humble opinion to describe that mysterious truth. The Tathagata's response to the world generally has three forms: first, manifesting the true body, emitting light, and shaking the earth; second, the True Dharma abiding in the world, as if the Buddha were still alive; third, the propagation of the image-teaching, resembling the Buddha's rituals. The rituals adapt to the current human sentiments, and human sentiments rely on the Buddha images. Which one is the true manifestation? Therefore, the Vimalakirti Sutra says: 'Those who are good at understanding the true meaning of the Dharma can understand the roots of sentient beings.' Even to Kushinagar (Kushinagar, the place of Buddha's Nirvana), the Dragon Flower Assembly (Dragon Flower Assembly, the gathering for Maitreya Buddha's enlightenment).
。人情感見。孰為隱哉。故法華經云時我及眾僧。俱出靈鷲山。蠰佉之宮孱然可期。西方根源何為不睹。而世之疑者多謂。經語不符闇寄情少咸以不睹生滯。夫三皇五帝三代五霸。姬旦孔丘刪詩制禮。並聞史籍。孰睹之哉。釋氏震法鼓于鹿園。夫子揚德音于鄒魯。皆耳眼所不得。俱信之於書契。若不信彼不患疑此。既能了彼何獨滯此。使君聖思淵遠洞鑑三世。愿尋壽量未盡之教。近取定光儒童之跡。中推大通智勝之集。以釋眾人之幽滯。若披重霄于太陽。貧道言淺辭拙。語不宣心。冀奉見之日。當申之於論難耳。謹白。
李和南。旋省雅論。位序區別辭況沖美。欣會良多。所謂感化異時像正殊俗。援外以映內。徴文以驗實。敬范來趣無所間然。然夫受悟之由必因鑒觀。闇寄生疑。疑非悟本。若書契所在異代齊。解萬世之後可不待聖而師矣。若乃聲跡並資言像相濟。大義既乖儒墨競興。豈徒正信不朗。將亦謗誤增釁。得不取證於示見印記以自固乎。大聖以無礙之慧。垂不請之慈。何為吝昭昭之明。晦倍尋之器。絕群望于泥洹之後。興罪垢於三會之先。芻狗空陳。其能悟乎。儀像虛設。其能信乎至於。帝王姬孔訓止當世。來生之事存而不論。故其隱見廢興權實莫辯。今如來軌業彌貫三世。慈悲普潤。不得以見在為限
【現代漢語翻譯】 現代漢語譯本： 人們的情感和見解各不相同，（佛陀的示現和隱沒）對誰來說是隱蔽的呢？所以《法華經》說：『那時我與眾僧，都從靈鷲山出來。』（靈鷲山， Grdhrakuta，佛陀常說法之地）蠰佉（Sangha，僧伽，指僧團）之宮是可以期待的。西方的根源為何不能見到呢？而世上疑惑的人大多認為經文的說法不符，暗中寄託的情感很少，都因為沒有親眼見到而產生滯礙。三皇五帝、三代五霸，姬旦（周公）孔丘刪詩制禮，都記載在史書上，誰親眼見過他們呢？釋迦牟尼在鹿野苑震動法輪，孔子在鄒魯宣揚德音，都是耳眼無法親見的，但人們都相信記載在書籍上的內容。如果不相信那些，就不必擔心懷疑這些了。既然能夠理解那些，為何唯獨對這些產生滯礙呢？使君您的聖明思想淵遠，洞察三世，希望您能探尋壽量未盡之教（指如來壽量品），近處可以參考定光佛（Dipamkara）時儒童（指釋迦牟尼佛前世）的足跡，中間可以推究大通智勝佛（Mahabhijna-jnanabhibhu）的集會，以此來解除眾人的幽暗滯礙。這就像在重霄中展現太陽一樣。貧道我言語淺薄，辭藻笨拙，言語無法完全表達我的心意，希望在奉見您的時候，再在辯論中詳細闡述。謹稟告。
李和南，旋省雅論，位序區別，辭況沖美，欣會良多。所謂感化異時，像正殊俗，援外以映內，徴文以驗實，敬范來趣，無所間然。然而，領悟的緣由必定是因爲鑑別觀察，暗中寄託情感會產生疑惑，疑惑不是領悟的根本。如果書籍記載的內容在不同時代都能得到統一的理解，那麼萬世之後的人們就不必等待聖人才能成為老師了。如果聲音和事蹟都需要憑藉，言語和形象需要相互輔助，那麼大義就會產生偏差，儒家和墨家就會競相興起，不僅正信無法彰顯，而且還會增加誹謗和錯誤的罪過。難道不應該從佛陀的示現和印記中獲取證據來鞏固自己的信念嗎？大聖以無礙的智慧，垂憐不請自來的慈悲，為何吝惜昭昭的明證，使那些加倍尋求真理的人感到迷惑？在佛陀涅槃之後斷絕眾人的希望，在三會（龍華三會）之前興起罪惡的根源。用草扎的狗（芻狗）空洞地陳列著，它能使人領悟嗎？儀容形象虛假地設定著，它能使人相信嗎？至於帝王、姬旦、孔丘的教誨只適用於當世，對於來世的事情，他們採取存而不論的態度，所以他們的隱現、廢興、權實都無法辨別。如今，如來的軌範事業貫穿三世，慈悲普潤一切，不能以現在所見作為侷限。
【English Translation】 English version: People's emotions and views differ. For whom is (the Buddha's manifestation and disappearance) hidden? Therefore, the Lotus Sutra says: 'At that time, I and the assembly of monks all emerged from Grdhrakuta Mountain.' (Grdhrakuta, meaning Vulture Peak, where the Buddha often preached) The Sangha's (Sangha, meaning monastic community) palace is something to be expected. Why can't the Western origin be seen? However, most of those who doubt think that the sutra's words are inconsistent, and the emotions secretly entrusted are few, all because they have not seen it with their own eyes, which causes stagnation. The Three Sovereigns and Five Emperors, the Three Dynasties and Five Hegemons, Ji Dan (Duke of Zhou) and Confucius, who compiled the Book of Poetry and created the rites, are all recorded in historical books. Who has seen them with their own eyes? Shakyamuni Buddha shook the Dharma drum in the Deer Park, and Confucius proclaimed virtuous sounds in Zou and Lu. Both are beyond what the ears and eyes can witness, but people believe in what is recorded in books. If you don't believe those, you don't need to worry about doubting these. Since you can understand those, why are you uniquely stagnant about these? May your enlightened thoughts, Sir, be profound and insightful into the three lifetimes. I hope you can explore the teaching of the unexhausted lifespan (referring to the Chapter on the Duration of the Life of the Tathagata), and in the near future, refer to the footprints of the ascetic youth (referring to Shakyamuni Buddha's past life) at the time of Dipamkara Buddha, and in the middle, investigate the assembly of Mahabhijna-jnanabhibhu Buddha, in order to dispel the darkness and stagnation of the people. This is like displaying the sun in the high heavens. I, the poor monk, am shallow in words and clumsy in rhetoric, and my words cannot fully express my heart. I hope that when I have the honor of seeing you, I will elaborate on it in debate. Respectfully reported.
Li He Nan, I have reviewed your elegant discourse, the distinctions in rank and order, the beauty of your words and circumstances, and I am very pleased to meet you. The so-called influence transforms different times, the image rectifies different customs, supporting the external to reflect the internal, verifying the text to prove the reality, respecting the model and coming to the interest, there is nothing to criticize. However, the reason for receiving enlightenment must be due to discernment and observation, secretly entrusting emotions will produce doubt, and doubt is not the root of enlightenment. If the content recorded in books can be understood uniformly in different eras, then people of ten thousand generations will not have to wait for a sage to become a teacher. If both sound and traces need to be relied upon, and words and images need to complement each other, then the great meaning will be deviated, and Confucianism and Mohism will compete to rise, not only will the correct faith not be manifested, but it will also increase the sins of slander and error. Shouldn't we obtain evidence from the Buddha's manifestation and marks to consolidate our beliefs? The Great Sage, with unobstructed wisdom, bestows unrequested compassion, why be stingy with clear evidence, making those who seek truth doubly feel confused? After the Buddha's Nirvana, cutting off the hopes of the people, and before the three assemblies (Dragon Flower Assembly), raising the roots of sin. The straw dog (chugou) is displayed emptily, can it enlighten people? The appearance of the image is falsely set up, can it make people believe? As for the teachings of emperors, Ji Dan, and Confucius, they only apply to the present world, and they adopt an attitude of not discussing the affairs of the afterlife, so their hidden and manifest, decline and rise, expedient and real, cannot be distinguished. Now, the Tathagata's model and career permeate the three lifetimes, and compassion universally moistens everything, and cannot be limited by what is seen in the present.
。群迷求解。不可以滅盡致窮。是以化度不止於篇籍。佛事備列于累萬。問今之所謂佛事者。其焉在乎。若如雅況。所信在此所驗在彼。而聖不世出。孔釋異涂。即事而談罔非矛盾矣。其可相驗乎。未能默廢。聊復寓言。幸更詳究。遲睹清釋。
釋道高白。重奉深誨。義華旨遠。三讀九思方服淵致故。知至理非庸近能測。微言奧辭非鄙訥所參。今謹率常淺粗陳所懷。夫萬善為教其途不一。有禪宴林藪。有修德城傍。或曲躬彈指。或歌頌言詠。皆耳眼所共了為者亦無量。斯則受悟之津由闇寄之稱。何必受悟于因。鑒觀何必闇寄。其則生疑。疑亦悟本。請當論之。疑則求解。解則能悟。悟則入道。非本如何。雖儒墨之競興。九流之是非。乃爝火之不息。非日月之不輝。何急急於示現。而促促于同歸哉。今不罔季俗無證。驗以徴誠。亦不謬大聖吝昭昭之光明。而世之疑者裾以不睹形。遂長迷於大夢。橫沉淪而溺生死。先儒往哲粗有舊說。途無異轍。輒述而不作。夫亡身投誠必感。感則俱見。不感不見。其有見者以告不見。其不見者會不信見。聖人何嘗不在群生。何常不見哉。聞法音而稱善。芻狗非謂空陳。睹形像而曲躬。靈儀豈為虛設。姬孔救頹俗而不瞻。何暇示物以將來。若丘旦生遇于結繩。則明三世而不已。問今
【現代漢語翻譯】 現代漢語譯本： 眾多的迷途之人尋求解答，（但如果）不能徹底地探究到最終的真理，那麼教化引導就不能僅僅停留在書本文字上，佛事活動就要周全地遍及各處。請問現在所說的佛事，它的意義在哪裡呢？如果像通常的情況那樣，所信仰的在此處，所驗證的在彼處，而且聖人不是每世都出現，孔子和釋迦牟尼的教義又是不同的道路，那麼就事論事，沒有不是矛盾的了。這樣可以互相驗證嗎？我不能保持沉默，姑且用寓言來表達，希望您能更詳細地研究，期待能早日見到清晰的解釋。
釋道高回答說：再次接受您深刻的教誨，其中的義理精妙深遠，反覆研讀思考才領悟到其中的深刻含義。因此，我知道至高的真理不是平庸淺薄的人所能理解的，精微的言辭和深奧的語句也不是我這種鄙陋遲鈍的人所能參與討論的。現在我謹以我粗淺的理解來陳述我的想法。萬善為教，途徑不止一條。有在禪林深處靜坐的，有在城邊修養德行的，有彎腰彈指的，有歌頌吟唱的，這些都是耳眼所共同瞭解的，所做的事情也是無數的。這些都是通過黑暗來寄託覺悟的途徑，為什麼要執著于從『因』中獲得覺悟呢？鑑照觀察，又何必一定要通過黑暗來寄託呢？這樣就產生了疑問。疑問也是覺悟的根本。請允許我來談談這個問題。有疑問就會尋求解答，尋求解答就能覺悟，覺悟就能入道。沒有根本怎麼能行呢？即使儒家和墨家相互競爭，諸子百家爭論是非，也只是小火苗不熄滅，而不是日月的光輝。何必急於示現，又何必匆忙地歸於同一呢？現在我不是不相信末世之人沒有證據，用證據來徵求誠意，也不是誹謗大聖吝嗇昭昭的光明，而是世上疑惑的人被（矇蔽），以至於看不到（真理的）形貌，於是長久地迷失在大的夢境中，橫向地沉淪而溺於生死輪迴。先前的儒者和哲人大概有一些舊的說法，道路沒有不同的軌跡，我只是敘述而不創作。捨棄自身，投入真誠，必定會有感應，有感應就能共同見到（真理），沒有感應就見不到。那些見到（真理）的人會告訴那些沒有見到（真理）的人，那些沒有見到（真理）的人會不相信見到（真理）的人。聖人何嘗不在眾生之中？又何嘗不見眾生呢？聽到佛法之音而稱讚，草扎的狗並非是空洞的陳設。看到佛像而彎腰，神聖的儀容豈是虛假的設定？周公和孔子忙於拯救衰敗的世俗都來不及，哪裡有空閑用事物來昭示未來？如果孔子和周公生活在結繩記事的時代，那麼他們闡明三世的道理就不會停止。請問現在
【English Translation】 English version: The multitude of the deluded seek solutions, (but if) one cannot thoroughly investigate to the ultimate truth, then the teaching and guidance cannot merely stop at books and writings; Buddhist activities must be comprehensively spread everywhere. May I ask, what is the meaning of the so-called Buddhist activities now? If it is like the usual situation, what is believed is here, what is verified is there, and the sages do not appear in every age, and the teachings of Confucius and Shakyamuni are different paths, then speaking of things as they are, there is nothing that is not contradictory. Can they be verified with each other? I cannot remain silent, so I will use a parable to express it, hoping that you can study it in more detail, and look forward to seeing a clear explanation soon.
釋道高(Shi Daogao) replied: I once again receive your profound teachings, the meaning of which is exquisite and far-reaching. Only after repeated reading and thinking did I understand the profound meaning. Therefore, I know that the supreme truth cannot be understood by ordinary and shallow people, and the subtle words and profound statements cannot be participated in by someone as humble and dull as I am. Now I respectfully state my thoughts with my superficial understanding. There are many paths to teaching the myriad virtues. Some sit quietly in the depths of the Zen forest, some cultivate virtue by the side of the city, some bend down and snap their fingers, and some sing and chant. These are all understood by the ears and eyes together, and the things that are done are also countless. These are all ways to entrust enlightenment through darkness. Why be attached to obtaining enlightenment from the 'cause'? When observing and contemplating, why must it be entrusted through darkness? This creates doubt. Doubt is also the root of enlightenment. Please allow me to talk about this issue. If there is doubt, one will seek solutions, and seeking solutions will lead to enlightenment, and enlightenment will lead to entering the path. How can it work without a root? Even if the Confucians and Mohists compete with each other, and the various schools of thought argue about right and wrong, it is only a small flame that does not go out, not the brilliance of the sun and moon. Why rush to manifest, and why rush to return to the same? Now I am not disbelieving that people in the degenerate age have no evidence, using evidence to solicit sincerity, nor am I slandering the great sage for being stingy with the bright light, but the doubting people in the world are (blinded), so that they cannot see the appearance (of truth), so they are lost in a big dream for a long time, and sink horizontally and drown in the cycle of birth and death. The previous Confucians and philosophers probably have some old sayings, and the paths have no different trajectories. I only narrate and do not create. Abandoning oneself and devoting oneself to sincerity will surely have a response. If there is a response, one can see (the truth) together. If there is no response, one cannot see it. Those who see (the truth) will tell those who have not seen (the truth), and those who have not seen (the truth) will not believe those who have seen (the truth). How can the sage not be among all living beings? And how can he not see all living beings? Hearing the sound of the Dharma and praising it, the straw dog is not an empty display. Seeing the Buddha image and bowing, is the sacred appearance a false setting? 周公(Duke Zhou) and 孔子(Confucius) were too busy saving the declining customs to spare time to show things to the future? If 孔子(Confucius) and 周公(Duke Zhou) lived in the age of knot-tying, then their explanation of the principles of the three worlds would not stop. May I ask now
佛事其焉在乎。低首合掌莫非佛事。但令深悟有方殊途同歸耳。前疏所弘彼此疑信者。正為世人不見便謂無佛。故取不見。周孔為其成準耳。此乃垂拱而相隨。豈矛盾之謂哉。使君生知無假素氣天然。居大寶之地。運穎脫之恩。流浪義苑涉驟書園。吐納餘暇優遊永日。德音既宣莫不側聽。貧道學業粗淺。弘慚簡札。上酬謬略。懼塵盛藻。追增悚愧。流汗霢霂謹白。
李和南。雅論明受悟之津。爰自疑得闇寄有餘無取鑒觀。鞠躬讚誦咸足屆道。覽復往況彌睹淵賾。然所謂像法乖正求悟理粗。借筌會旨無假示見。此固姬孔所以垂訓。輝光所以垂示。表則取之世典綽焉足矣。放光動地徒何為乎。若正信不止於俯仰。而佛事備舉于形聲。大覺所由妙其色涉求之可基其始。故知信者必以儒墨致疑。學者將由無證自悔。吝明無咎於三五。潛景道德愆於十號矣。豈不然乎。又所謂姬孔務拯頹季。無暇來生。設在結繩三世自明。亦又不然。七經所陳義兼未來。釋典敷載事正緣報。故易云。積善餘慶積惡餘殃。經云。無我無造無受者。善惡之業亦不亡。此則緣教常緩兼訓已弘。豈謂所務在此所闕在彼哉。來論雖美。故自循環之說耳。望復擢新演異。以洗古今之滯。使夷路坦然積礙大通也。深愿大和上垂納毫款。弟子李淼謹呈。
【現代漢語翻譯】 現代漢語譯本：佛事究竟在於何處呢？低頭合掌無一不是佛事。只要深刻領悟，方法不同，最終都能達到同一個目標。之前信中提到的彼此懷疑不信任，正是因為世人沒有親眼見到，就認為沒有佛。所以才取用『不見』。用周公、孔子作為衡量標準罷了。這乃是垂拱而治，自然而然地相互遵循，怎麼能說是矛盾呢？使君天生聰慧，無需後天學習，秉性自然。身居高位，施展文采，如同脫穎而出，在義理的園地裡漫遊，在書本的花園裡涉足。在閑暇時吐故納新，悠閒自在地度過每一天。美好的言辭一經宣揚，沒有人不側耳傾聽。貧道學識淺薄，寫信表達敬意，實在慚愧。呈上這封粗略的信函，唯恐玷污了您的華麗文采，更加感到惶恐不安。汗流浹背，恭敬地稟告。
李和南：您的精闢見解闡明了領悟的途徑。從懷疑中獲得啓發，在黑暗中寄託希望，不求鑑賞，只求自省。鞠躬讚頌，都足以達到真理。讀了您的回覆，更加領略到您思想的深邃。然而，您所說的『像法』偏離正道，追求領悟的道理也過於粗略。借用工具來領會宗旨，無需顯現神蹟。這本來就是周公、孔子用來垂訓後人的方法，光輝的事蹟用來垂示後人的榜樣。從世俗的典籍中選取事例來表明道理，已經足夠了。又何必大動干戈，放出光芒，震動大地呢？如果真正的信仰不僅僅在於表面的禮儀，而佛事都體現在外在的形式和聲音上，那麼大覺悟所引導的，就是從外在的表象入手去追求，這就可以作為修行的開端了。所以說，信仰堅定的人必然會因為儒家和墨家的思想而產生疑惑，學習的人也會因為沒有得到驗證而感到後悔。吝嗇于光明，對於三皇五帝來說，並沒有什麼過錯；隱藏光芒，對於佛的十個稱號來說，就是一種過失了。難道不是這樣嗎？還有您說的，周公、孔子致力於拯救衰敗的時代，沒有時間顧及來世。即使在結繩記事的時代，三世因果也是自明的。這也是不對的。七經所闡述的道理也兼顧了未來，佛經所記載的事情也正是緣起果報。所以《易經》說：『積累善行，就會有剩餘的福報；積累惡行，就會有剩餘的災禍。』經書說：『沒有我，沒有造作者，沒有承受者，善惡的業力也不會消亡。』這就是說，佛的教誨常常是緩慢而持久的，兼顧了訓誡和弘揚，怎麼能說他們所致力于的是這個，而忽略的是那個呢？您這次的論述雖然很精彩，但仍然是循環往復的舊說。希望您能再次提出新的見解，闡發不同的觀點，來洗滌古今的滯礙，使平坦的道路暢通無阻。懇請大和尚採納我這微不足道的意見。弟子李淼恭敬地呈上。
【English Translation】 English version: Where exactly does Buddhist practice lie? Bowing the head and joining the palms are all Buddhist practices. As long as one deeply understands, different methods will lead to the same destination. The mutual suspicion and distrust mentioned in the previous letter are precisely because people have not seen it with their own eyes, so they think there is no Buddha. That's why I use 'unseen'. Zhou Gong (Duke of Zhou, a revered figure in Chinese culture) and Confucius are used as the standard. This is governing by doing nothing, naturally following each other, how can it be said to be contradictory? The magistrate is born intelligent, without the need for acquired learning, with a natural disposition. Occupying a high position, he displays his literary talent, like a sharp point emerging, roaming in the garden of righteousness, stepping into the garden of books. In his spare time, he breathes in the new and breathes out the old, leisurely spending each day. Once his beautiful words are proclaimed, no one does not listen attentively. This poor monk's knowledge is shallow, and I am ashamed to express my respect in a letter. Presenting this rough letter, I fear that it will defile your magnificent writing, and I feel even more apprehensive. Sweating profusely, I respectfully report.
Li He Nan: Your insightful views clarify the path to enlightenment. Gaining inspiration from doubt, placing hope in darkness, not seeking appreciation, but seeking self-reflection. Bowing and chanting are all sufficient to reach the truth. After reading your reply, I have gained a deeper understanding of the profundity of your thoughts. However, what you call 'semblance of the Dharma' deviates from the right path, and the pursuit of understanding the truth is also too rough. Using tools to understand the purpose, there is no need to show miracles. This was originally the method used by Zhou Gong and Confucius to instruct future generations, and the glorious deeds are used to show future generations an example. It is enough to select examples from secular classics to illustrate the truth. Why bother to make a big fuss, emit light, and shake the earth? If true faith is not just about superficial etiquette, and Buddhist practices are all embodied in external forms and sounds, then what the Great Enlightenment guides is to pursue from external appearances, which can be used as the beginning of practice. Therefore, it is said that those with firm faith will inevitably have doubts because of the thoughts of Confucianism and Mohism, and those who study will regret because they have not been verified. Being stingy with light is not a mistake for the Three Sovereigns and Five Emperors; hiding light is a fault for the ten titles of the Buddha. Isn't that so? Also, you said that Zhou Gong and Confucius were committed to saving the declining era and had no time to take care of the afterlife. Even in the era of knot-tying, the three generations of cause and effect were self-evident. This is also incorrect. The principles expounded in the Seven Classics also take into account the future, and the events recorded in the Buddhist scriptures are precisely the causes and effects. Therefore, the Book of Changes says: 'Accumulating good deeds will have surplus blessings; accumulating evil deeds will have surplus disasters.' The scriptures say: 'There is no I, no creator, no receiver, and the karma of good and evil will not disappear.' This means that the Buddha's teachings are often slow and lasting, taking into account both instruction and promotion. How can it be said that what they are committed to is this, and what they neglect is that? Although your discussion this time is very wonderful, it is still a repetitive old saying. I hope you can once again put forward new insights and expound different viewpoints to wash away the stagnation of ancient and modern times, and make the flat road unobstructed. I sincerely ask the Great Master to accept my humble opinion. Disciple Li Miao respectfully presents.
釋法明白。巨論爰降。敬覽移日。馥若幽蘭。清若蕙風。貧道器非霜穎運非庖生。動乖理間獨躓疑族。良由辭訥旨滯劇難星陳。愚謂貳暗寄奇鑒觀示見。鞠躬歌贊感動靈變。並趣道之津樑。清升之嘉會。故宜寄觀雙舉疑驗兩行。豈得罷絕示見頓漏神采。齊軌姬孔同范世訓。放光動地徒為空言。夫法身凝寂妙色湛然。故能隱顯順時行藏莫測。顯則乘如而來。隱則善逝而去。即言求旨何愆十號哉。餘暉所映足光季俗。信者豈以熒燭增疑。正向旦白黑比肩。塔像經書彌滿世界。學者豈以無證自悔。又引七經義兼未來。積善餘慶積惡餘殃。雖新新生滅交臂代謝。善惡之業不得不受。此乃過明三世愈亮七經。徴翰檢實則聞命矣。前論云。帝王姬孔訓止當世。來生之事存而不論。故其隱見廢興權實莫辦。似若矛盾義將安寄。當仁不讓。伏聽淵賾。前疏粗述至聖沉浮。而義據未照辭況未泯。謹更詳究共弘至道。夫群生長寢於三有。眾識永惛於六塵。潛移為吞噬之主。相續為迴轉之輪。形充逆旅之館。神當過憩之賓。往來三惡而苦楚。經離八難而酸辛。欣樂暫娛憂畏永劫。一身死壞復受一身。雖世智辯聰群書滿腹。百家洞了九流必達。知死生有命富貴在天。鬼神莫之要。聖哲不能豫。未免謬見以翳情。疑似以干慮。寄懷于巫精。投
誠于符咒。執邪以望正。存偽以待真。遲迴于兩心。躊躇於二逕。放光動地。其可見乎。所以玄籍流佈列筌待機。機動必感。感而後應者也。自有棲志玄宅下操淵達逾明。一生若朝露。辯三世之不虛。縱轡于清真之術。斂控于濁偽之衢。植德耘邪而薈蔚。樹福灌正而扶疏。苦節競辰于寸陰。潔己爭逝于桑榆。懷誠抱向感而遂通。豈不親映光榮而睹其靈變哉。若耳眼所自了。或通夢之所見。如漢明因夢以感聖。大法於是而來游。帝主傾誠以歸德。英豪斂衽以服化。沙門齊肩于王公。僧尼直躬于天子。九十六種孰為高哉。宋武皇帝始登帝位。夢一道人提缽就乞。因而言曰。君於前世施夷衛佛一缽之飯。居得斯位。遣問嚴公徴其虛實。嚴公即送七佛經呈聞。吳主孫權初疑佛法無驗。當停罷省遂獲舍利。光明照宮。金鐵不能碎。爐冶不能融。今見帝京建初寺是。吳郡有石佛。浮身海水。道士巫師人從百數。符章鼓舞一不能動黑衣五六朱張數四。薄爾奉接遂相勝舉。即今見在吳郡北寺。淳誠至到者莫不有感。朱張連世奉佛。由睹驗。致郭文舉祇崇三寶正信堅明。手探虎鯁深識安危。蘭公拂嚴雪于猛獸。護公感枯泉而洪流。並高行逸群清神邁俗。皆有異跡。世咸記焉。自茲以外。不可勝論。貧道少情學業。迄于白首孤陋寡聞。彰于
己誠直言樸辭。未必可採不亢當。伏慚悚。謹白。
荊州宗居士造明佛論。稱伯益述山海。申毒之國偎人而愛人。郭璞博古毒即天竺浮圖所興(浮圖者佛圖也)劉向列仙敘七十四人在佛經。學者之管𨶳於斯。又非漢明帝而始也。道人澄公仁聖。于石勒虎之世。謂虎曰。臨淄城中有古阿余王寺處。猶有形像承露盤。在深林巨樹之下。入地二十餘丈。虎使使者依圖掘求。皆如言得。(阿余王者阿育王也)姚略叔父為晉王于河東蒲坂故老所謂阿育王寺處。見有光明。鑿求得佛骨于石函銀匣之中。光曜殊常隨路迎睹于㶚上。比丘今見辛寺。由此觀之。有佛事于齊晉之地久矣。所以不說於三傳者。亦猶干寶孫盛之史無語稱佛妙化實彰。有晉而盛于江左也。
文宣王書與中丞孔稚圭釋疑惑(並箋答)
覽君書具一二。每患浮言之妨正道。激烈之傷純。和亦已久矣。孟子有云。君王無好智。君王無好勇。智之過生乎患禍所遵正當仁義為本。今因修釋訓始見斯行之行發誓念履行欲卑高同其美。且取解脫之喻。不得不小失存。其大至於形外之間。自不足及言。真俗之教其致一耳。取之者未達。故橫起異同。君云。積葉棲信便是言行相舛。豈有奉親一毀一敬而云大孝。未之前聞。夫仁人之行。非殘害加其美。廉潔之操。
【現代漢語翻譯】 現代漢語譯本：我懷著誠實和樸素的言辭，未必能被採納，但也不敢有所隱瞞。我感到慚愧和惶恐，謹此陳述。
荊州的宗居士撰寫了《明佛論》，其中提到伯益記錄了《山海經》，申毒國（印度）的人民友善而互愛。郭璞博學多聞，認為申毒就是天竺，是浮圖（浮圖，即佛圖，指佛寺）興起的地方。劉向的《列仙傳》記載了七十四位與佛經有關的人物。學者們的研究已經深入到這個領域，佛教並非始於漢明帝時期。道人澄公仁慈而聖明，在石勒、石虎統治時期，曾對石虎說：『臨淄城中有一座古老的阿余王寺（阿余王，即阿育王），那裡還有佛像和承露盤，位於深林巨樹之下，深入地下二十多丈。』石虎派使者按照圖紙挖掘尋找，結果完全如他所說。（阿余王，即阿育王）姚略的叔父在河東蒲坂為晉王時，當地的老人說那裡是阿育王寺的舊址，能看到光明。挖掘后，在石函銀匣中發現了佛骨，光芒非常特別，人們在㶚水邊迎接瞻仰。我如今看到的辛寺就是例證。由此看來，齊、晉之地有佛教活動已經很久了。之所以沒有在《春秋左氏傳》、《公羊傳》、《穀梁傳》中記載，就像干寶、孫盛的史書中沒有記載佛教的玄妙教化，但實際上佛教在有晉一代已經彰顯，並在江左地區興盛起來一樣。
文宣王寫給中丞孔稚圭的信，解釋疑惑（附帶孔稚圭的回覆）：
讀了您的來信，瞭解了一些情況。我常常擔心浮誇的言論會妨礙正道，激烈的言辭會傷害純正的和氣，這種情況已經很久了。《孟子》說過：『君王不要愛好智巧，君王不要愛好勇武。』智巧過度就會產生禍患，應當遵循仁義作為根本。如今因為修訂《釋訓》，才開始看到這種行為的實行，發誓唸誦，履行職責，希望卑賤和高貴的人都能共同追求美好。而且借用解脫的比喻，不得不稍微有所失誤，但大的方面，涉及到形體之外的事情，自然不值得一提。真諦和俗諦的教義，其根本道理是一樣的。理解不透徹的人，才會橫生異議。您說，積累葉子來寄託信仰，這便是言行不一致。難道有侍奉父母時一會兒譭謗一會兒尊敬，卻能稱之為大孝的嗎？我從未聽說過。仁人的行為，不是通過殘害來增加其美好；廉潔的操守，
【English Translation】 English version: I speak with sincerity and plain words, which may not be adopted, but I dare not conceal anything. I feel ashamed and apprehensive, and hereby present my statement.
The lay Buddhist Zong of Jingzhou wrote 'On Clarifying Buddhism,' stating that Boyi recorded the 'Classic of Mountains and Seas,' and the people of Shendu (India) are friendly and loving. Guo Pu, learned and knowledgeable, believed that Shendu was Tianzhu (India), where the stupas (referring to Buddhist temples) originated. Liu Xiang's 'Biographies of Immortals' records seventy-four figures related to Buddhist scriptures. Scholars' research has already delved into this area, and Buddhism did not originate in the time of Emperor Ming of the Han Dynasty. The virtuous and wise Daoist Cheng Gong, during the reigns of Shi Le and Shi Hu, said to Shi Hu: 'In the city of Linzi, there is an ancient Ashoka Temple (Ayu Wang Si), where there are still Buddha statues and dew-collecting plates, located beneath deep forests and giant trees, extending more than twenty zhang underground.' Shi Hu sent messengers to excavate according to the map, and everything was found as he said. (Ayu Wang refers to King Ashoka.) When Yao Lue's uncle was the Prince of Jin in Puban, Hedong, the local elders said that the site was the old Ashoka Temple, where light could be seen. After excavation, Buddha relics were found in a stone casket and silver box, with extraordinary radiance, and people welcomed and venerated them on the banks of the 㶚 River. The Xin Temple I see today is an example of this. From this, it can be seen that Buddhist activities in the lands of Qi and Jin have been going on for a long time. The reason why it is not recorded in the 'Zuo Zhuan,' 'Gongyang Zhuan,' and 'Guliang Zhuan' is like how Gan Bao and Sun Sheng's histories do not mention the profound transformations of Buddhism, but in fact, Buddhism was already evident during the Jin Dynasty and flourished in the Jiangzuo region.
A letter from Prince Wenxuan to the Censor Kong Zhigui, explaining doubts (with Kong Zhigui's reply attached):
Having read your letter, I understand some of the situation. I am often concerned that extravagant words will hinder the right path, and intense language will harm pure harmony, which has been the case for a long time. Mencius said: 'A ruler should not be fond of cleverness, a ruler should not be fond of bravery.' Excessive cleverness will lead to disasters, and one should follow benevolence and righteousness as the foundation. Now, because of revising 'Explanations of Teachings,' I have begun to see the practice of this behavior, vowing to recite and fulfill duties, hoping that the humble and the noble can both pursue goodness together. Moreover, borrowing the metaphor of liberation, one must make slight errors, but the larger aspects, involving matters beyond the physical form, are naturally not worth mentioning. The teachings of truth and convention have the same fundamental principles. Those who do not understand thoroughly will create differences. You say that accumulating leaves to entrust faith is inconsistent in word and deed. Is there such a thing as serving parents with slander and respect at the same time, and still being called great filial piety? I have never heard of it. The actions of the benevolent are not to increase their goodness through harm; the integrity of the incorruptible,
不籍貪竊成其德。如此則三歸五戒。豈一念而可舍。十善八正寧瞥想之可貴。未見輕其本而能重其末。所謂本既傾矣。而後枝葉從之。今云。二途離異何得相順此言故是見其淺近之談耳。君非不睹經律所辯。何為偏志一方埋沒通路。夫士未常離俗施訓。即世之教可以知之。若云斯法空成詭妄更增疑惑。應當毀滅就即因而言。閨門孝悌者。連鄉接黨竟有幾人。今可得以無其多絓諸訓誥。經史箴誡悉可焚之不君今遲疑于內教。亦復與此何殊哉。所以歸心勝法者。本不以禮敬標其心。兢仰祇崇者。不以在我故忘物。今之慇勤克己者。正為君輩之徒耳。欲令相與去憍矜除慢慠節情慾制貪求修禮讓習謙恭奉仁義敦孝悌課之以博施。廣之以泛愛。賞之以英賢。拔之以俊異。復何慚于鬼神乎。孜孜策勵良在於斯。雖未能奉遵。亦意不忘之。今未有夜光之投而按劍已起。欲相望于道德。寧不多愧。當由未見此情故常信期心耳。在懷則不然。每苦其不及。司徒之府本五教。是勸方共敦斯美行以率下欲。使詭妄諂佞望門而自新。浮偽蕩逸踐庭而變跡。等彼息心之館。齊此無慾之臺。不亦善乎。一則仰順宸極普天之慈。二則敬奉儲皇垂愛之善。宵旦而警惕者。正患此心無遂耳。悠悠之語好自多端。其云愿善故言未知傷化之重。儻令詭事以忠孝
【現代漢語翻譯】 現代漢語譯本：不依靠貪婪偷竊來成就自己的德行。如果這樣，那麼三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）豈能輕易捨棄？十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）八正道（正見、正思、正語、正業、正命、正精進、正念、正定）難道是隨便想想就可以重視的嗎？沒見過輕視根本而能重視末節的，所謂根本已經傾覆，然後枝葉也隨之凋零。現在說：『兩條道路分離不同，怎麼能互相順應？』這話實在是見識淺薄的言論。您不是沒看到經律所辨明的內容，為什麼偏執一方，埋沒通往真理的道路？讀書人沒有脫離世俗而進行教導的，通過世俗的教化就可以瞭解。如果說這種佛法是憑空捏造的虛妄之談，反而增加疑惑，應當毀滅，就事論事而言，在家庭中孝順父母，在鄉里友愛鄰里的，連鄉接黨，究竟有多少人能做到？現在可以因為有很多訓誡而認為沒有必要嗎？經史箴誡都可以焚燒了嗎？您現在對內教（佛教）遲疑不決，也和這種情況有什麼區別呢？所以歸心於殊勝佛法的人，本來就不以禮節來標榜自己的內心，恭敬仰慕佛的人，不因為自身的存在而忘記外物。現在這些勤懇約束自己的人，正是爲了你們這些人啊！想要讓大家一起去除驕傲自滿，消除怠慢輕視，節制情慾，抑制貪求，修習禮讓，學習謙恭，奉行仁義，敦厚孝悌，用博施來教導他們，用泛愛來推廣他們，用英才賢能來獎勵他們，用俊傑奇異來提拔他們，又有什麼可慚愧於鬼神的呢？孜孜不倦地鞭策勉勵，實在就在於此。即使不能完全奉行遵從，也要心中不忘。現在還沒有夜明珠的投獻，就按劍而起，想要互相期望于道德，難道不感到慚愧嗎？這一定是由於沒有看到這種真情實意，所以常常相信表面的言辭。心中有所體會就不是這樣了，常常苦於自己做得不夠。司徒的職責本來就是推行五教，是勸導大家共同敦厚這些美德，用來引導下屬，希望虛偽諂媚的人看到后能改過自新，輕浮放蕩的人踏入朝廷也能改變行為。像息心之館一樣清心寡慾，像無慾之臺一樣沒有貪慾，不也是很好嗎？一方面是仰順皇上的恩澤，普天下的慈愛，另一方面是敬奉太子的垂愛之善，日夜警惕，正是擔心這種心願不能實現啊！悠悠之語，容易產生很多端倪，他們說希望行善，所以說了不知道傷害教化的嚴重性的話，如果用虛假的忠孝來...
【English Translation】 English version: Not relying on greed and theft to achieve one's virtue. If so, how could the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) be easily abandoned? The Ten Virtuous Actions (no killing, no stealing, no sexual misconduct, no false speech, no divisive speech, no harsh speech, no idle chatter, no covetousness, no anger, no wrong views) and the Eightfold Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) are not something to be valued with a mere fleeting thought, right? I have never seen anyone who neglects the root and values the branches; when the root is overturned, the branches and leaves wither. Now it is said: 'The two paths are different and separate, how can they be mutually compliant?' These words are truly shallow and short-sighted. You have surely seen the distinctions made in the sutras and vinaya, why are you biased towards one side, burying the path to truth? Scholars have never taught apart from the secular world; one can understand through secular teachings. If you say that this Dharma is fabricated and increases doubt, it should be destroyed. Speaking of the matter itself, how many people in families are filial to their parents, and in their communities are friendly to their neighbors, connecting villages and parties? Can we now think it unnecessary because there are many instructions? Can the classics, histories, admonitions all be burned? Your hesitation about the inner teachings (Buddhism) is no different from this, is it? Therefore, those who take refuge in the supreme Dharma do not originally use etiquette to label their hearts; those who revere and admire the Buddha do not forget external things because of their own existence. Those who are now diligent in restraining themselves are precisely for the sake of people like you! They want to encourage everyone to remove arrogance and conceit, eliminate negligence and contempt, control desires, suppress greed, cultivate courtesy, learn humility, practice benevolence and righteousness, and be devoted to filial piety, teaching them with generosity, promoting them with universal love, rewarding them with talents and virtues, and promoting them with outstanding abilities. What is there to be ashamed of before ghosts and spirits? Diligent encouragement lies in this. Even if one cannot fully follow and obey, one should not forget it in one's heart. Now, before the night-shining pearl has been offered, the hand is already on the sword. If you want to expect morality from each other, are you not ashamed? This must be because you have not seen this true intention, so you often believe superficial words. It is not like this when you have experience in your heart, you often suffer from not doing enough. The duty of the Minister of Education is to promote the Five Teachings, to encourage everyone to cultivate these virtues together, to guide subordinates, hoping that hypocritical and flattering people will reform themselves upon seeing it, and that frivolous and dissolute people will change their behavior upon entering the court. To be as pure and desireless as the Hall of Resting the Mind, and as free from greed as the Terrace of No Desire, is it not good? On the one hand, it is to follow the Emperor's grace and the universal love of the world; on the other hand, it is to respect the Crown Prince's kindness and virtue. Being vigilant day and night is precisely because they worry that this wish cannot be fulfilled! Careless words easily lead to many problems. They say they hope to do good, so they say things without knowing the seriousness of harming the teachings. If false loyalty and filial piety are used to...
。佞悅以仁義。虛投以禮讓。假往以方直。乃至一日克己天下歸仁。況能旬朔有餘。所望過矣。本自開心所納正苦此矯不多如其此煩未廣。故鄙薄深慨。君正應規諫其乖開發未達。云何言傷孝本語損義基。于悒有懷非所望也。若此事可棄則欣聞余善。又云。未必勸人持戒。當令善由下發必如此而弘教者放勛須四兇革而啟聖虞舜待商均賢而德明如斯而遂美。其可望乎。君之此意則應廣有所折。便當詰堯以土階之儉。嘉離宮之麗。貶禹以茅茨之陋。崇阿房之貴。恥汲黯之正容。榮祝陀之媚色。其餘節義貞信謙恭之德。皆當改途而反面。復何行之可修也。凡聞于言必察其行。睹於行必求于理。若理不乖而行不越者。請無造于異端。且殊塗同歸。未必孱然一貫。頃亦多有與君此意同者。今寄言此紙。情不專一。有厝心於疑妄。國君普宣示之略言其懷無見彷彿翰跡易煩。終不盡意。比見君別更委悉也。
夫以人心之不同猶若其貌。豈其容一而等其智乎。鑒有待之參差。足見情靈之乖舛矣。一得其志者。非言談之所盡。一背其途者。豈遊說之所翻。見君雖復言面委盡而不及此處者。良由彼我之見既異。幸可各保其方羌。無須構是非橫起謗議耳。棲心入信者前良不無此志。今以效善之為樂。故挫憍凌以待物。君若以德越往賢聖
逾前修。智超群類位極人貴者。自可逍遙世表。以道化物高尚其懷。無求自足而退仿前。良恐未能懸絕空秉兩途獨異勝法。若悠悠相期本不及言。意在不薄。為復示期懷耳。比面別一二。近聊有此釋滯兩卷。想于外已當見之。今送相示。若已覽者付反。幸無勞形目。脫未睹者為可一歷意。本不期他翻正。是自釋疑滯耳。君見之必當撫掌也。蕭子良疏。
孔稚圭書並答
稚圭啟。民早奉明公提拂之仁。深蒙大慈弘引之訓。恩獎所驅性命必盡。敢瀝肝髓乞照神矜。民積世門業依奉李老。以沖靜為心。以素退成行。蹟蹈萬善之淵。神期至順之宅。民仰攀先軌自絕秋塵而宗心所向。猶未敢墜至於大覺明教波若正源。民生平所崇初不違背。常推之於至理。理至則歸一。置之於極宗。宗極不容二。自仰稟明公之訓。憑接明公之風。導之以正乘。引之以通戒。使民六滯頓祛五情方旭。迴心頂禮合掌愿持。民齋敬歸依早自凈信。重律輕條素已半合。所以未變衣缽眷眷黃老者。實以門業有本。不忍一日頓棄。心世有源。不欲終朝悔遁。既以二道大同本。不敢惜心迴向實。故言稱先棄門不忍棄門志耳。豈不思樂方廣勤志一乘。況仰資明公齊禮道德加須奉誦。明公清信至制箋註子序。萬門朗奧億品宣玄。言雖愿違心不覺醉。更未
【現代漢語翻譯】 現代漢語譯本 超越前人的修行。智慧超越眾人，地位達到人中極品的，自然可以逍遙於世俗之外，用道來感化萬物，心懷高尚。無所求而自給自足，退隱效仿前人。實在擔心未能完全斷絕世俗與空門兩條道路，獨自領悟殊勝的佛法。如果只是泛泛地期待，原本不值得一提。我的意思是不要輕視（佛法），只是想再次向您請教。上次見面分別后一兩日，近來略有兩卷解釋疑難的著作。想必您在外面已經見過了。現在送給您看看。如果已經看過，就請退還。希望不要勞累您的眼睛。如果還沒看過，不妨稍微瀏覽一下。我本不期望他人匡正，只是爲了自我解釋疑難罷了。您看了必定會拍手稱讚的。蕭子良疏。
孔稚圭書並答
稚圭稟告。我早年就蒙受明公您的提拔和幫助，深深地受到您的大慈大悲和弘揚佛法的教誨。您的恩情和嘉獎驅使著我，即使付出生命也在所不辭。我敢於竭盡心力，懇請您明察。我家世代信奉李耳和老子（李老指老子，道家創始人），以清靜為心，以樸素退隱為行爲準則。足跡遍及萬善的源泉，精神嚮往至順的歸宿。我仰慕遵循先人的軌跡，早已斷絕世俗的塵埃，而內心所向往的，仍然不敢放棄對大覺明教（佛教）和般若（智慧）正源的追求。我平生所崇尚的，最初就沒有違背（佛法）。常常將它推向至高的道理，道理達到極致就會歸於統一；將它置於最高的宗旨，宗旨達到極致就不容許有二。自從仰仗明公您的教誨，憑藉明公您的風範，用正乘（佛教）來引導我，用通戒（佛教的戒律）來引導我，使我六種滯礙頓時消除，五種情慾開始昇華。我回心轉意，頂禮膜拜，合掌發願奉持（佛法）。我齋戒恭敬，歸依佛法，早就已經清凈地信奉（佛教）。重視戒律，輕視細枝末節，向來已經半符合（佛教的戒律）。之所以還沒有改變衣缽，仍然眷戀黃老之學（道家），實在是因為家業有根本，不忍心一日之間全部拋棄；內心世界有根源，不想整天后悔遁入空門。既然認為兩種道路（道教和佛教）大同小異，本來就不敢吝惜真心迴向佛法。所以說『先放棄門』，只是不忍心放棄家業罷了。難道不想欣樂方廣（佛教的經典），勤奮立志於一乘（佛教）嗎？何況仰仗明公您齊備禮儀道德，更加需要奉誦（佛經）。明公您清信篤誠，甚至親自箋註子序（對佛經作註釋和序言）。萬門朗奧，億品宣玄。言語上雖然想違背（佛教），內心卻不知不覺地沉醉其中。還沒有（完全做到）。
【English Translation】 English version Surpassing previous cultivators. With wisdom exceeding the masses and a position reaching the pinnacle of human nobility, one can naturally roam freely beyond the mundane world, transforming all things with the Dao (the Way), and cherishing lofty ideals. Being self-sufficient without seeking anything, and retreating to emulate the ancients. I truly fear that I have not been able to completely sever the two paths of the secular and the monastic, and to comprehend the unique and supreme Dharma (Buddhist teachings) alone. If it were merely a casual expectation, it would not be worth mentioning. My intention is not to belittle (the Dharma), but to seek your guidance once more. A day or two after our last meeting, I have recently completed two volumes explaining difficult points. I presume you have already seen them outside. Now I send them to you for your perusal. If you have already read them, please return them. I hope not to tire your eyes. If you have not yet seen them, you may wish to browse through them briefly. I do not expect others to correct them, but merely to resolve my own doubts. You will surely applaud upon seeing them. A memorial from Xiao Ziliang.
A letter and reply from Kong Zhigui
Zhigui reports. I have long received the kindness of your Excellency's promotion and assistance, and have deeply benefited from your great compassion and teachings of propagating the Dharma. Your grace and commendation drive me, and I would not hesitate to give my life. I dare to exhaust my efforts and beg for your discerning consideration. My family has for generations revered Li Er and Laozi (Li Lao refers to Laozi, the founder of Taoism), taking tranquility as the heart and simple retreat as the principle of conduct. Our footsteps have reached the source of all virtues, and our spirit yearns for the abode of utmost harmony. I admire and follow the path of my ancestors, having long severed the dust of the mundane world, and yet my heart still yearns for the Great Enlightenment Teaching (Buddhism) and the true source of Prajna (wisdom). What I have revered throughout my life has never contradicted (the Dharma) from the beginning. I often push it to the highest principle, and when the principle reaches its peak, it will return to unity; I place it in the highest purpose, and when the purpose reaches its peak, it does not allow for duality. Since relying on your Excellency's teachings and relying on your Excellency's demeanor, guiding me with the Right Vehicle (Buddhism) and guiding me with the Universal Precepts (Buddhist precepts), my six stagnations have been instantly eliminated, and my five desires have begun to sublimate. I repent and turn my heart, prostrate and worship, and join my palms in vowing to uphold (the Dharma). I fast and respectfully take refuge in the Dharma, and have long had pure faith (in Buddhism). I value the precepts and despise the trivialities, and have already been half in accordance (with the Buddhist precepts). The reason why I have not changed my robes and still cherish the teachings of Huang-Lao (Taoism) is that my family's traditions have roots, and I cannot bear to abandon them all in one day; my inner world has a source, and I do not want to regret entering the monastic life all day long. Since I believe that the two paths (Taoism and Buddhism) are largely the same, I originally dared not begrudge my sincere heart in turning towards the Dharma. Therefore, saying 'first abandon the door' is only because I cannot bear to abandon my family's traditions. How can I not desire to rejoice in the vast and extensive (Buddhist scriptures) and diligently aspire to the One Vehicle (Buddhism)? Moreover, relying on your Excellency's complete etiquette and morality, I need to recite (Buddhist scriptures) even more. Your Excellency has pure and sincere faith, and even personally annotated the preface to the scriptures (commenting on and prefacing Buddhist scriptures). The myriad gates are bright and profound, and the billions of qualities proclaim the mysterious. Although I want to disobey (Buddhism) in words, my heart is unconsciously intoxicated by it. Not yet (fully achieved).
測明公善誘之妙。一至如此。博約紛綸精暉照出。欲罷尚其不能。欲背何以免向。而昔而前民固不敏。而今而後斯語請事。民之愚心正執門范。情于釋老非敢異同。始和追尋。民門昔嘗明一同之義經。以此訓張融融乃著。通源之論。其名少子。少子所明。會同道佛融之。此悟出於民家。民家既爾。民復何礙。始乃遲遲執跡。今輒兼敬以心。一不空棄黃老。一則歸師正覺。不期一朝霍然大悟。悟之所導奉自明公。不勝踴躍之至。謹啟。
事以聞。復竊研道之異佛。止在論極未盡耳。道之論極。極在諸天。佛乃鄙此。不出三界。斯則精粗遠近實有慚于大方矣。然尋道家此教指設機權其猶仲尼外典極唯天地蓋起百姓所見二儀而已。教本因心取會萬物。用其所見順而遵之。當其遵地俱窮妙物。故老子之橐籥。維摩之無我。合德天地。易家有大極。所以因物之崇天仍崇之以極妙而至極終有地固淵予于天表。老子亦云。有物混成先天地生。已是道在天外。稍不以天為道也。何異佛家羅漢亦指極四果方至勝鬘自知有餘地。道之崇天極。猶佛有羅漢果。佛竟不止於羅漢。道亦于天未息。甫通道之所道。定與佛道通源矣。民今心之所歸。輒歸明公之一向道家戒善。故與佛家同耳。兩同之處。民不茍舍道法。道之所異輒婉輒入公大乘
。請於今日不敢復位異同矣。服膺之至。謹啟下誠。伏願采其未悔亮其始位。退自悔始自恭自懼。謹啟。
十一月二十九日。州民御史中丞孔稚圭啟圭啟得示具懷甚有欣然。理本無二。取捨多途諍論云云。常所慨也。但在始通道則宜然。敩而學者則未可。君但廣尋諸經。不患淪滯其跡也。比面別一二。蕭公答曰。君此書甚佳。宜廣示諸未達者。
道恒道標二法師答偽秦主姚略勸罷道書(並姚主書)
姚主書與恒標二公
卿等樂道體閑服膺法門。皦然之操義誠在可嘉。但朕臨四海治必須才。方欲招肥遁于山林。搜沉滯于屠肆。況卿等周旋篤。舊朕所知。盡各挹干時之能而潛獨善之地。此豈朕求賢之至情。卿等兼弘深趣耶。昔人有言。國有驥而不乘。方惶惶而更索。是之謂也。今敕尚書令顯便奪卿等二乘之福心由卿清名之容室贊時益世。豈不大哉。茍心存道味。寧系白黑。望體此懷。不可以守節為辭。
奉去月二十八日詔敕。尚書令奪道恒道標等法服。承命悲懼。五情失守。俯仰慚惶無地自厝。恒等誠才質闇短。染法未久。所存既重。眷慕亦深。猥蒙優詔褒飾過美。開喻誨勵言理備至。但情之所安實懷罔已。法服之下誓畢身命。兼少習佛法不閑世事。徒發非常之舉。終無殊異之功。雖有拔
能之名。而無益時之用。未見幾毫之補。將有山嶽之損。竊為陛下不取也。光武尚能縱嚴陵之心。魏文全管寧之操。抑至尊之高懷。遂匹夫之微志。在宥群方靡不自盡。況陛下以道御物。兼弘三寶。使四方義學之士萃于京師。新異經典流乎遐邇。大法之隆于茲為盛。方將闡揚洪化助明振暉。嗣祇洹之遺響。扇靈鷲之餘風。建千載之軌模。為後生之津涂。而恒等豈可獨屈于明時。不得申其志願。伏願鑒其元元之情。特垂曠蕩通物之理。更賜明詔聽遂微心。則銜恩九泉感德累劫。不勝戰悚。謹奏以聞。
省所奏具意。今所以相屈者。時所須也。不復相推本心以及於此。煩勤勤廣自料理吾之情趣。想卿等以體之在素。不復煩言。便可奉承時命勉菩薩之蹤耳。
道恒等近自陳寫。冀悟聖鑒重奉明詔。不蒙矜恕。伏讀悲惶。若無神守。陛下仁弘覆載。使物悅其性。恒等少習法化。愚情所樂誓以微命與法服俱盡。而過恩垂及眷忘其陋。勸弘菩薩兼濟之道。然志力有限。實所不堪。非徒餘年茍自求免。直過懷所存私懷必守伏願鑒恕一往之誠。不責偏執之咎。特賜恩旨聽遂微心。屢延明詔隨用悚息。不勝元元之至。謹重奏以聞。
得重奏。一二具之。情事具如前詔。但當開意以從時命。無復煩鄭重也。
道恒
【現代漢語翻譯】 現代漢語譯本： 這種虛名，沒有實際的用處，看不出絲毫的補益，反而會有像山嶽一樣的損失，我私下認為陛下不應該採納。光武帝尚且能夠放縱嚴陵（嚴光，字子陵，東漢隱士）的心志，魏文帝成全管寧（東漢末至三國時期隱士）的節操。希望陛下能夠放下至尊的高貴情懷，成全普通人微小的志向，在治理天下的時候能夠充分發揮他們的才能。更何況陛下以道義治理萬物，同時弘揚佛法，使得四方精通義理的學士聚集在京師，新穎獨特的經典流傳到遠近各地。佛法的大興盛就在於此。正要發揚廣大的教化，幫助聖明的君主振興光輝，繼承祇洹精舍（佛教最早的精舍之一）的遺響，傳播靈鷲山（釋迦牟尼佛說法之地）的遺風，建立千秋萬代的典範，為後世開闢道路。而恒等怎麼可以獨自在聖明的時代遭受委屈，不能夠伸張他的志願呢？希望陛下能夠體察他懇切的心情，特別施以寬廣通達萬物的道理，再次賜予明確的詔令，允許他實現微小的願望。這樣，他就會在九泉之下也懷著感恩之心，生生世世都感激陛下的恩德，不勝戰慄和惶恐。謹此上奏。 省覽了所奏的內容，完全明白了您的意思。現在之所以要委屈您，是因為時勢的需要。不必再推辭了，我完全瞭解您的心意。希望您多多自我調理，體諒我的心情。相信您們一向以體會我的心意為根本，不必再多說什麼了。就請奉行時勢的命令，努力修行菩薩的道路吧。 道恒等人近日再次陳述心意，希望能夠啓發聖明的鑑察，再次奉上明確的詔令，沒有得到憐憫和寬恕，讀後感到悲傷和惶恐，好像失去了神靈的守護。陛下仁慈寬廣，覆蓋承載萬物，使萬物都喜悅地順應自己的本性。恒等從小學習佛法教化，愚鈍的心情所喜愛的就是發誓用微薄的生命與法衣一同終結。而陛下過分地施加恩惠，眷顧我的淺陋，勸勉我弘揚菩薩兼濟天下的道路。然而我的志向和能力有限，實在不能勝任。不僅僅是想在餘生茍且偷安，而是確實有自己的想法，一定要堅守。希望陛下能夠體察我始終如一的誠意，不要責怪我偏執的過錯，特別賜予恩旨，允許我實現微小的願望。多次延請，每次都感到恐懼和不安，不勝懇切的心情。謹此再次上奏。 收到了再次上奏的內容。已經一一詳細地說明了。情況和心意都如之前的詔令所說。只要敞開心扉，順應時勢的命令就可以了，不必再如此鄭重其事了。 道恒
【English Translation】 English version: This kind of empty reputation, without practical use, shows no benefit at all, but instead will have losses like mountains and peaks. I privately think that Your Majesty should not adopt it. Emperor Guangwu was still able to indulge Yan Ling's (Yan Guang, styled Ziling, a recluse of the Eastern Han Dynasty) aspirations, and Emperor Wen of Wei fulfilled Guan Ning's (a recluse from the late Eastern Han Dynasty to the Three Kingdoms period) integrity. I hope that Your Majesty can put down the supreme noble sentiments and fulfill the small aspirations of ordinary people, and fully exert their talents when governing the world. Moreover, Your Majesty governs all things with morality and at the same time promotes Buddhism, so that scholars who are proficient in righteousness from all directions gather in the capital, and novel and unique classics spread to far and near places. The great prosperity of Buddhism lies in this. It is about to promote great teachings, help the wise monarch revitalize glory, inherit the legacy of Jetavana (one of the earliest Buddhist monasteries), spread the legacy of Vulture Peak (where Shakyamuni Buddha preached), establish models for thousands of years, and open up paths for future generations. How can Hengdeng be wronged alone in the enlightened era and not be able to express his aspirations? I hope that Your Majesty can understand his earnest feelings, especially bestow the broad and accessible principles of all things, and once again grant a clear decree, allowing him to realize his small wishes. In this way, he will be grateful even in the afterlife, and will be grateful for Your Majesty's kindness for generations, and will be trembling and fearful. I hereby submit this memorial. I have reviewed the content of the memorial and fully understand your intentions. The reason why I want to wrong you now is because of the needs of the times. There is no need to decline any further, I fully understand your intentions. I hope you will take care of yourself and understand my feelings. I believe that you have always taken understanding my intentions as the foundation, and there is no need to say more. Please follow the orders of the times and strive to practice the path of the Bodhisattva. Dao Heng and others have recently stated their intentions again, hoping to inspire the wise discernment, and once again offer a clear decree, without receiving pity and forgiveness. After reading it, I feel sad and fearful, as if I have lost the protection of the gods. Your Majesty is kind and broad, covering and carrying all things, making all things joyfully follow their own nature. Hengdeng has been studying Buddhist teachings since childhood, and what his foolish heart loves is to vow to end his meager life together with the robes. However, Your Majesty excessively bestows grace, cares for my shallowness, and encourages me to promote the Bodhisattva's path of benefiting the world. However, my aspirations and abilities are limited and I am really unable to do so. It is not just to seek peace and comfort in my remaining years, but I really have my own ideas and must adhere to them. I hope that Your Majesty can understand my consistent sincerity, do not blame my stubborn mistakes, and especially grant a decree, allowing me to realize my small wishes. I have been invited many times, and each time I feel fear and unease, and I am filled with earnest feelings. I hereby submit this memorial again. I have received the content of the repeated memorial. It has been explained in detail one by one. The situation and intentions are as stated in the previous decree. Just open your heart and follow the orders of the times, there is no need to be so solemn again. Dao Heng
等。愚意所執具如前表。精誠微薄不能感悟聖心。累承還詔未蒙慈恕。俯仰憂怖無復心情。
陛下道懷虛納養物無際。愿開天地之恩。得遂一分之志愚守之誠。畢命無辜。分受違詔之愆。甘引無恨屢千聖聽。追用悚息。不任罔極之情。謹奏以聞。
僧䂮僧遷鳩摩耆婆三法師答姚主書停恒標奏(並姚主書)
姚主與鳩摩耆婆書
別以數旬。旋有思想。漸暖比自何如。小虜遠舉更無處分。正有憒然耳。萬事之殷。須才以理之。近詔道恒等令釋羅漢之服尋菩薩之跡。想當盤桓耳。道無不在法師可勸進之。茍廢其尋道之心。亦何必須爾也。致意遷上人。別來何似。不審䂮統復何如。多事不能一二為書。恒等亦何煩。諸上人勸其令造菩薩行。
姚主與僧遷等書
省疏所引。一二具之。朕以為獨善之美。不如兼濟之功。自守之節。未若拯物之大。雖子陵頡頏于光武。君平傲岸于蜀肆。周當辭祿于漢朝。杜微稱聾于諸葛。此皆偏尚耿介之士耳。何足以開默語之要領高勝之趣哉。今九有未又黔黎荼蓼。朕以寡德獨當其弊。思得群才共康至治。法師等雖潛心法門。亦毗世宣教。縱不能導物化時勉人為治。而遠美辭世之許由。近高散發于謝敷。若九河橫流人盡為魚。法師等雖毗世宣教。亦安施乎。而
【現代漢語翻譯】 現代漢語譯本：我的愚笨想法和堅持，都如之前的奏表所述。我微薄的精誠無法感動聖上的心，多次承蒙皇上的詔令，卻未能得到您的寬恕，我惶恐不安，心緒煩亂。
陛下您胸懷寬廣，虛心接納，養育萬物沒有邊際。愿您能施予天地般的恩情，讓我能實現一分的志向，我將堅守我的誠心，即使因此喪命也毫無怨言，我願意承擔違抗詔令的罪責。我屢次冒犯聖聽，追悔莫及，心中充滿了無盡的惶恐。謹此上奏。
僧䂮（Sengshao，人名）、僧遷（Sengqian，人名）、鳩摩羅什（Kumarajiva，人名）三位法師回覆姚主（Yao，姓氏，古代君主）的信，關於停止恒標（Hengbiao，人名）上奏之事（以及姚主的信）
姚主寫給鳩摩羅什的信
分別已經過去幾個旬日，我常常思念你。天氣漸漸轉暖，你近來如何？小股敵寇遠遁，沒有進一步的處置，我心中正感到煩悶。萬事繁多，需要有才能的人來治理。最近我下詔讓道恒（Daoheng，人名）等人放棄羅漢的裝束，去追尋菩薩的足跡，想必他們正在猶豫吧。道無處不在，法師您可以勸勉他們。如果他們放棄了尋道之心，又何必一定要這樣做呢？請向僧遷上人致意，分別以來他怎麼樣？不知道䂮統（Sengshao，人名）的情況如何？事情太多，不能一一寫信。恒等人也不必煩勞，請各位上人勸他們去修行菩薩行。
姚主寫給僧遷等人的信
我詳細閱讀了你們的奏疏。我認為獨自修身的美德，不如兼濟天下的功勞；獨自堅守的節操，不如拯救百姓的偉大。即使像子陵（Ziling，人名）那樣與光武帝（Guangwu，皇帝名）對抗，君平（Junping，人名）那樣在蜀地集市上傲岸不羈，周當（Zhou Dang，人名）那樣辭去漢朝的官職，杜微（Du Wei，人名）那樣在諸葛亮（Zhuge Liang，人名）面前裝聾作啞，這些都只是偏愛耿直節操的人罷了。怎麼能開啟沉默不語的要領，達到高尚超脫的趣味呢？如今九州未定，百姓生活在水深火熱之中，我以淺薄的德行獨自承擔這些弊端，希望能得到眾多賢才共同匡扶治理。法師們雖然潛心佛法，也應該輔佐世事，宣揚教化。即使不能引導百姓改變風俗，勉勵人們治理國家，而遠傚法不願做官的許由（Xu You，人名），近傚法隱居不仕的謝敷（Xie Fu，人名），如果天下大亂，百姓都成了魚肉，法師們即使輔佐世事，宣揚教化，又能施展什麼呢？
【English Translation】 English version: My foolish thoughts and adherence are as stated in the previous memorial. My meager sincerity cannot move the heart of the Holy One. I have repeatedly received imperial edicts, but have not been granted your forgiveness. I am filled with anxiety and my mind is in turmoil.
Your Majesty, your heart embraces emptiness and accepts all things without limit. I beseech you to bestow the grace of heaven and earth, so that I may fulfill a fraction of my ambition. I will uphold my sincerity, even if it costs me my life without complaint. I am willing to bear the guilt of disobeying the imperial edict. I have repeatedly offended the sacred hearing, and I am filled with endless remorse and fear. I respectfully submit this memorial.
The letter from the three Dharma masters, Sengshao (Sengshao, a name), Sengqian (Sengqian, a name), and Kumarajiva (Kumarajiva, a name), to Lord Yao (Yao, a surname, ancient ruler) regarding the cessation of Hengbiao's (Hengbiao, a name) memorials (and Lord Yao's letter)
Lord Yao's letter to Kumarajiva
Several weeks have passed since we parted, and I often think of you. The weather is gradually warming, how have you been lately? The small band of enemies has fled far away, and there are no further dispositions. I am feeling quite troubled. There are many affairs that require talented people to manage. Recently, I issued an edict ordering Daoheng (Daoheng, a name) and others to abandon the attire of Arhats and seek the path of Bodhisattvas. I imagine they are hesitating. The Dao is everywhere, and you, Dharma Master, can encourage them. If they abandon their pursuit of the Dao, then why must they do this? Please convey my regards to the Venerable Sengqian, how has he been since we parted? I wonder how Sengshao is doing? There are too many things to write about one by one. There is no need to trouble Heng and the others. Please, all Venerables, encourage them to cultivate the Bodhisattva path.
Lord Yao's letter to Sengqian and others
I have read your memorial in detail. I believe that the beauty of cultivating oneself alone is not as great as the merit of benefiting all people; the integrity of guarding oneself alone is not as great as the greatness of saving all beings. Even if someone like Ziling (Ziling, a name) opposes Emperor Guangwu (Guangwu, an emperor's name), or someone like Junping (Junping, a name) is arrogant and unrestrained in the Shu marketplace, or someone like Zhou Dang (Zhou Dang, a name) resigns from his official position in the Han Dynasty, or someone like Du Wei (Du Wei, a name) pretends to be deaf before Zhuge Liang (Zhuge Liang, a name), these are all just people who favor integrity and uprightness. How can they unlock the secrets of silence and attain the lofty and transcendent interests? Now that the realm is not yet settled and the people are living in misery, I, with my shallow virtue, bear these shortcomings alone. I hope to obtain the assistance of many talented people to jointly restore order and good governance. Although Dharma Masters are immersed in the Dharma, they should also assist in worldly affairs and propagate teachings. Even if they cannot guide the people to change their customs and encourage them to govern the country, and instead emulate Xu You (Xu You, a name), who refused to serve as an official in ancient times, or Xie Fu (Xie Fu, a name), who lived in seclusion and did not serve, if the world is in chaos and the people are all reduced to fish, what can Dharma Masters do even if they assist in worldly affairs and propagate teachings?
道恒等伏膺法訓。為日久矣。然其才用足以成務。故欲枉奪其志。以輔暗政耳。若福報有徴。佛不虛言。拯世急病之功。濟時寧治之勛。恐福在此而不在彼。可相誨喻時副所望。
僧䂮僧遷法服法支鳩摩耆婆等求止恒標罷道奏
蓋聞。太上以道養民。而物自是其次有德而天下治。是以古之明王審違性之難御。悟任物之易因。故堯放許由於箕山。陵讓干木于魏國。高祖縱四皓於終南。叔度辭蒲輪于漢世。晉國載達被褐于剡縣。謝敷罹發於若耶。蓋以適賢之性為得賢也。故上有明君下有韋帶。逸民之風。垂訓於今矣。今道標恒等德非圓達分在守節。且少習玄化伏膺佛道。一往之誠必志匪席。至於敷演妙典研究幽微。足以啟悟童稚助化功德。使物識罪福。則有濟苦之益。茍佛不虛言。標等有弘毗耶之訓矣。竊聞近日猥蒙優詔。使釋法服將擢翠翹于寒條之上。曜芙蕖于重冰之下。斯誠。
陛下仁愛愷悌寬不世之恩。然䂮等眷眷竊有愚心以陛下振道德之綱。以維六合。恢九德之網。以羅四海。使玄風扇千載之前。仁義陶萬世之後。宇宙之外。感純德以化寬。九域之內。肆玄津以逍遙。匹夫無溝壑之怨。嫠婦無停緯之嘆。此實所以垂化海內。所以仰賴。愚謂恒標雖區區。一介守所見為小異。然故在羅網之內。即
【現代漢語翻譯】 現代漢語譯本：道恒等人一直信奉佛法教誨，已經很久了。然而，他們的才能足以完成政務，所以朝廷想要強行改變他們的志向，用來輔助昏暗的朝政。如果福報的應驗是真實可靠的，佛陀所說的話不是虛假的，那麼他們拯救世人于危難、匡扶時局使之安定太平的功勞，恐怕福報就在於此，而不是在於做官。希望可以互相勸勉開導，使他們不辜負大家的期望。
僧䂮（Seng Shao，人名）、僧遷（Seng Qian，人名）、法服（Fa Fu，人名）、法支（Fa Zhi，人名）、鳩摩羅什（Kumarajiva，著名譯經師）等人請求讓道恒（Dao Heng，人名）、道標（Dao Biao，人名）辭去官職，繼續修行佛道的奏章：
臣等聽說，最上等的統治者是用道義來養育百姓，使萬物自然發展；其次是用德行來治理天下，使天下太平。因此，古代的賢明君王深知違揹人性的難以駕馭，領悟到順應事物規律的容易遵循。所以堯（Yao，古代聖賢君主）讓許由（Xu You，人名）隱居於箕山（Ji Shan，山名），魏文侯（Marquis Wen of Wei，人名）讓翟璜（Zhai Huang，人名，字干木）治理魏國，漢高祖（Emperor Gaozu of Han）放任四皓（Four Whiteheads，四位隱士）隱居於終南山（Zhongnan Mountain，山名）， 漢朝的 叔度（Shudu，人名） 辭謝了漢章帝（Emperor Zhang of Han）的蒲輪之聘，晉朝的戴逵（Dai Kui，人名）穿著粗布衣裳隱居在剡縣（Shan County，地名），謝敷（Xie Fu，人名）披散著頭髮隱居在若耶溪（Ruoye Creek，地名）。這都是因為順應賢士的本性才是得到賢士的最好方法。所以，上面有賢明的君主，下面才有韋帶（Wei Dai，隱士的服飾），隱士的風尚，流傳至今。現在道標、道恒等人，他們的德行並非圓融通達，他們的職責在於堅守節操。況且他們從小就學習玄妙的佛法，信奉佛道，一心一意的真誠必定志向堅定。至於闡述精妙的佛典，研究深奧的義理，足以啓發開導年幼無知的人，幫助教化，使人們認識到罪過與福報，那麼就有救濟苦難的益處。如果佛陀所說的話不是虛假的，那麼道標等人就有弘揚佛法的才能。臣等私下聽說近日陛下不恰當地下達優待的詔令，讓他們脫下僧人的法服，將要提拔他們到寒冷的樹枝之上，如同讓芙蓉花在嚴寒的冰凍之下綻放。這實在是
陛下您仁愛和善，給予了超越世俗的恩惠。然而臣等眷戀不捨，懷著愚昧的想法，認為陛下您應該振興道德的綱常，用來維繫天地四方；弘揚九德的法網，用來籠絡天下百姓，使玄妙的佛法在千載之前就廣為流傳，仁義道德教化萬世之後。使宇宙之外的人，感受到純正的德行而歸化；使九州之內的人，沉浸在玄妙的佛法中而逍遙自在。使百姓沒有窮困潦倒的怨恨，使寡婦沒有停止紡織的嘆息。這才是真正用來教化海內，所仰仗的啊。臣等認為道恒、道標雖然只是區區小人物，堅守自己所見解的，與世俗略有不同，但仍然在法網之內，即
【English Translation】 English version: Dao Heng and others have long adhered to the teachings of Buddhism. However, their talents are sufficient to accomplish government affairs, so the court wants to forcibly change their aspirations to assist the dark politics. If the retribution of blessings is real and reliable, and the words of the Buddha are not false, then their merit in saving the world from danger and helping the current situation to be stable and peaceful, I am afraid that the blessing lies in this, not in being an official. I hope that we can encourage and enlighten each other so that they will not fail everyone's expectations.
The memorial of Seng Shao, Seng Qian, Fa Fu, Fa Zhi, Kumarajiva (famous translator of Buddhist scriptures), and others requesting that Dao Heng and Dao Biao resign from their official positions and continue to practice Buddhism:
We have heard that the highest ruler nourishes the people with morality and allows all things to develop naturally; the second is to govern the world with virtue and make the world peaceful. Therefore, the wise kings of ancient times knew the difficulty of controlling against human nature and realized the ease of following the laws of things. Therefore, Yao (ancient sage monarch) let Xu You (person's name) live in seclusion on Mount Ji (mountain name), Marquis Wen of Wei (person's name) let Zhai Huang (person's name, courtesy name Ganmu) govern the State of Wei, Emperor Gaozu of Han (person's name) allowed the Four Whiteheads (four hermits) to live in seclusion in Zhongnan Mountain (mountain name), Shudu (person's name) of the Han Dynasty declined Emperor Zhang of Han's invitation with a Pu Lun carriage, Dai Kui (person's name) of the Jin Dynasty lived in seclusion in Shan County (place name) wearing coarse cloth, and Xie Fu (person's name) lived in seclusion in Ruoye Creek (place name) with his hair disheveled. This is all because conforming to the nature of virtuous people is the best way to obtain virtuous people. Therefore, there are wise monarchs above, and Wei Dai (clothing of hermits) below, and the style of hermits has been passed down to this day. Now Dao Biao, Dao Heng, and others, their virtues are not perfect and comprehensive, and their duty lies in adhering to integrity. Moreover, they have studied the profound Buddhist teachings and believed in Buddhism since they were young, and their sincere devotion must be firm. As for expounding the wonderful Buddhist scriptures and studying the profound principles, it is enough to enlighten the young and ignorant, help to educate, and make people aware of sins and blessings, then there will be the benefit of relieving suffering. If the words of the Buddha are not false, then Dao Biao and others have the talent to promote Buddhism. We have privately heard that recently Your Majesty inappropriately issued an edict of preferential treatment, ordering them to take off their monastic robes and promote them to the cold branches, just like letting the hibiscus flower bloom under the severe cold ice. This is really
Your Majesty, you are benevolent and kind, and have given grace beyond the secular world. However, we are reluctant to part with them, and with foolish thoughts, we believe that Your Majesty should revitalize the moral principles to maintain the universe; promote the network of nine virtues to win over the people of the world, so that the profound Buddhist teachings will be widely spread before thousands of years, and benevolence and morality will educate for ten thousand generations. Let the people outside the universe feel the pure virtue and be assimilated; let the people within the nine regions be immersed in the profound Buddhist teachings and be free and at ease. So that the people have no resentment of poverty, and the widows have no sigh of stopping weaving. This is truly what is used to educate the country and what we rely on. We believe that although Dao Heng and Dao Biao are only small people, adhering to their own views is slightly different from the world, but they are still within the network of law, that is
是陛下道化之一。臣昔孛佐治十二年。未聞釋奪法衣形服。世義。茍於時有補。袈裟之中亦有弘益。何足復奪道與俗違其適性。昔巢由抗節堯許俱高四皓匪降上下同美。斯乃古今之一揆。百代之同風。且德非管仲。不足華軒堂阜。智非孔明。豈足三顧草廬。愿陛下放既往之恩。從其微志。使上不過惠下不失分。則皇唐之化於斯而在。箕穎之賓復見今日矣。䂮等庸近獻愚直言懼觸天威。追用悚息。僧䂮等言。
廬山慧遠法師答桓玄勸罷道書(並桓玄書)
桓玄書
夫至道緬邈佛理幽深。豈是悠悠常徒所能習求。沙門去棄六親之情。毀其形骸。口絕滋味。被褐帶索。山棲枕石。永乖世務。百代之中庶或有一彷彿之間。今世道士。雖外毀儀容。心過俗人。所談道俗之際。可謂學步邯鄲匍匐而歸。先聖有言。未知生焉知死。而令一生之中困苦形神。方求真置黃泉下福。皆是管見未體大化。迷而知反去道不遠。可不三思運不居人。忽焉將老。可復追哉。聊贈至言。幸能納之。
遠法師答
大道淵玄其理幽深。銜此高旨實如來談。然貧道出家。便是方外之賓。雖未踐古賢之德。取其一往之志。削除飾好落名求實。若使幽冥有在。故當不謝于俗人。外似不盡內若斷金。可謂見形不及道。哀哉哀哉。帶
【現代漢語翻譯】 現代漢語譯本： 這是陛下教化的一部分。我僧䂮在孛佐治十二年時，沒有聽說過剝奪僧人法衣和形貌的事情。世俗的道理，如果對當時有幫助，那麼在袈裟之中也有弘揚益處的地方。為什麼一定要剝奪呢？道與俗本來就應該順應各自的本性。過去巢父、許由堅守節操，堯帝的禮讓和他們的高尚都同樣美好；商山四皓不肯屈服，君王的禮聘和他們的氣節上下輝映。這實在是古今一致的道理，百代相通的風尚。況且沒有管仲的才能，不足以享受華麗的車馬和高大的府第；沒有孔明的智慧，哪裡值得三次拜訪茅廬？希望陛下寬恕過去的過失，順從他們微小的志向，使上位者不濫施恩惠，下位者不失本分，那麼皇唐的教化就在這裡了，箕山、潁水的隱士又可以在今天看到了。我僧䂮等人平庸淺陋，冒昧地獻上愚直的言語，害怕觸犯天威，追悔不已，惶恐不安。僧䂮等上言。
廬山慧遠法師答桓玄勸令僧人還俗書（附桓玄書）
桓玄書
大道深遠玄妙，佛理幽深玄奧，哪裡是那些平庸之輩所能學習探求的？沙門拋棄六親的感情，毀壞自己的形體，口中斷絕美味，身披粗布，腰繫繩索，隱居山林，以石頭為枕，永遠脫離世俗事務。百代之中或許有一個人能稍微接近真理。現在的道士，雖然表面上毀壞儀容，內心卻超過了世俗之人，所談論的道與俗之間的關係，可以說是邯鄲學步，最終只能爬著回去。先聖說過：『未知生，焉知死？』而讓他們一生之中困苦形神，才去追求死後黃泉之下的福報，這都是管窺之見，沒有體會到大道的化育。迷途知返，離道不遠。難道不應該三思嗎？時運不會等人，轉眼就要老了，還能追回嗎？姑且贈送這些至理名言，希望你能採納。
遠法師答
大道淵深玄妙，其理幽深莫測，領會這種高深的旨意，確實如同如來所說。然而貧道出家，便是方外之人。雖然沒有達到古代賢人的德行，但取其一往無前的志向。削除外在的裝飾，捨棄虛名而追求實際。如果幽冥世界確實存在，那麼我應當不會遜色於世俗之人。外表看起來不盡人情，內心卻像刀斷金石一樣堅定。可以說是隻見其形，而未及於道啊！可悲啊，可悲！
【English Translation】 English version: This is part of His Majesty's transformative influence. I, Sengqie, in the twelfth year of Bozuozhi, have not heard of the stripping of monks' robes and appearances. Secular principles, if helpful at the time, also have places to promote benefits within the kasaya. Why must it be taken away? The Way and the secular should naturally conform to their respective natures. In the past, Chao Fu and Xu You upheld their integrity, and Emperor Yao's deference and their nobility were equally beautiful; the Four Whiteheads of Mount Shang refused to submit, and the king's invitation and their integrity shone brightly. This is truly a consistent principle from ancient times to the present, and a common custom for hundreds of generations. Moreover, without Guan Zhong's talent, one is not worthy of enjoying luxurious carriages and grand mansions; without Kong Ming's wisdom, how could one deserve three visits to a thatched cottage? I hope Your Majesty will forgive past mistakes and follow their humble aspirations, so that those in high positions do not abuse their favor, and those in low positions do not lose their proper place, then the transformation of the Tang Dynasty will be here, and the hermits of Mount Ji and the Ying River can be seen again today. I, Sengqie, and others, being mediocre and shallow, presumptuously offer foolish and straightforward words, fearing to offend the heavenly majesty, regretting and trembling. Sengqie and others report.
Venerable Huiyuan of Mount Lu Responds to Huan Xuan's Letter Urging Monks to Return to Lay Life (with Huan Xuan's Letter)
Huan Xuan's Letter
The Great Way is profound and mysterious, and the Buddhist principles are deep and abstruse. How can ordinary people learn and seek them? Monks abandon the affections of their six relatives, destroy their physical forms, abstain from delicious flavors, wear coarse cloth, tie ropes around their waists, live in seclusion in the mountains, and use stones as pillows, forever separating themselves from worldly affairs. Among hundreds of generations, perhaps one person can slightly approach the truth. Today's Daoists, although outwardly destroying their appearance, are more worldly than ordinary people in their hearts. What they talk about between the Dao and the secular can be said to be learning to walk in Handan, only to crawl back in the end. The ancient sages said, 'If you do not know life, how can you know death?' Yet they make people suffer in body and spirit throughout their lives, only to seek blessings in the underworld after death. These are all narrow views, not understanding the transformative power of the Great Way. To return from the wrong path is not far from the Way. Shouldn't you think thrice? Time does not wait for people; in the blink of an eye, you will be old. Can you still catch up? I offer these sincere words, hoping you can accept them.
Venerable Yuan's Response
The Great Way is deep and mysterious, and its principles are profound and unfathomable. Understanding this profound meaning is indeed as the Tathagata said. However, I, a poor monk, having left home, am a person beyond the world. Although I have not attained the virtues of the ancient sages, I take their unwavering aspiration. Eliminating external adornments, abandoning false names and seeking reality. If the underworld truly exists, then I should not be inferior to worldly people. Outwardly, I may seem unsentimental, but inwardly, I am as firm as a knife cutting through metal. It can be said that you only see the form, but do not reach the Way! Alas, alas!
索枕石華而不實。管見之人不足羨矣。雖復養素山林與樹木何異。夫道在方寸。假練形為真。卞和號慟于荊山。患人不別故也。昔聞其名今見其人。故莊周悲慨。人生天地之間。如白駒之過隙。以此而尋。孰得久停。豈可不為將來作資。言學步邯鄲者新則無功失其本質。故使邯人匍匐而歸。百代之中有此一也。豈渾同以通之。貧道已乖世務。形權于流俗。欲于其中化未化者。雖復沐浴踞于云云。柰疑結何。一世之榮劇若電光。聚則致離。何足貪哉。淺見之徒其惑。可謂下士聞道大而笑之。真可謂迷而不反也。貧道形不出人。才不應世。是故毀其陋質被其割截之服。理未能心冥玄化。遠存大聖之制。豈舍其本懷而酬高誨。貧道年與時頹。所患未痊。乃復曲垂光慰。感慶交至。檀越信心幽當大法所寄。豈有一傷毀其本也。將非波旬試嬈之言辭。拙寡聞方酬高命。蓋是不逆之懷耳。
僧巖法師辭青州刺史劉善明舉其秀才書(並劉善明答)
貧道弱齡出家。早違俗務。游心釋風志乖孔教。雖複道場未即故亦洙訓緬矣。方將委質喂獸。庶超九劫之功分肌哺鴿。情存乘雲之馭。寧能垂翼中田反跡籠樊。舍夫涂中之適。嬰茲廟堂之累哉。且夫官人以器位必須才未有叨越分之舉。終能保其榮也。今輒奉還板命。愿收過恩。
無令曹公重嘆王舟再慚。輔秀之召。非所克堪。釋僧巖呈。
答僧巖道人
莊篇有弱喪之謬。釋典有窮子之迷。每讀其書為之長慨。敬慎髮膚揚名后史。仰顯既重俯弘為大。遠尋聖言斯教為最。近取諸身實迷情理。瞿曇見此亦當莫逆於心。況君辯破秋毫識洞今古。裂冠不疑拔本不誤。幽冥相駭遐邇致驚。昔呂尚抱竿於八十之年志釣由時未遇君沉淪未及冀能有美若人耳如其不爾。豈不悲哉。仆忝蒞梓蕃庶在明仄觀貢帝庭必盡才懿。故欲通所未通屈所未屈。如來告紛紜。有乖真唱。茍為誕說豈所期耶。昔王祥樵採沂側。耳順始應州命。公孫弘牧豕海上。白首方充鄉舉。終能致位元臺。朝天變地。道暢當年聲流萬載。君意何如。敬布腹心。想更圖之。劉君白答。
僧巖重答
紆辱還誨優旨仍降。徴莊援釋理據皎然。徒欲伏義辯情末由也已。雖高義出象微言入神。鄙懷所執猶或可曉。何者夫知人者哲。自審者明。忘分昧進良所未安。昔威直應命。終獲減名之慚。遵祖聘能。卒招楊鵠之恥。若遺我欲效彼。追蹤王呂恐曝鰓龍津。點額眾矣。道與盜同罪舉失其才亦賓主交鄙。可不慎乎。又禮云。非指玉帛孝乎。豈止保膚。故割肌無譏於前代。斷髮有加於曩辰。斯蓋斬手全驅。所存者大。夫何怪哉。愿貸愚
【現代漢語翻譯】 現代漢語譯本 不要讓曹操再次感嘆王粲的才華，也不要讓我因為輔佐像你這樣優秀的人而感到慚愧。你的才能不是我所能勝任的。釋僧巖呈上。
回覆僧巖道人
《莊子》里有夭折的說法，《釋典》里有迷途的窮子的比喻。每當讀到這些書，我都會為此長久地感嘆。恭敬地愛護自己的身體，是爲了揚名後世。既要顯揚父母，又要弘揚大道，這是最重要的。從自身來看，確實是迷失了情理。瞿曇（釋迦牟尼）見到這種情況，也會心領神會。更何況你辯才無礙，見識通達古今。放棄世俗的帽子毫不猶豫，抓住根本毫不遲疑。你的行為讓幽冥界都感到震驚，讓遠近的人都感到驚異。過去呂尚在八十歲的時候還抱著魚竿，因為時機未到。你現在雖然沉淪，但或許能有美好的機遇。如果不是這樣，豈不是很可悲嗎？我忝居梓州的地方官，希望能夠選拔賢才，向朝廷舉薦，一定會盡我的才能。所以想要疏通你沒有疏通的，屈服你沒有屈服的。如果如來說法紛紜，就違背了真正的教義。如果只是虛假的說法，那又有什麼意義呢？過去王祥在沂水邊砍柴，到了六十歲才被州里徵召。公孫弘在海邊放豬，到了晚年才被鄉里舉薦。最終他們都能夠位列朝廷，改變世事。他們的道義暢行於當年，聲名流傳於萬代。你意下如何？我誠懇地表達我的心意，希望你再考慮一下。劉君白回覆。
僧巖再次回覆
您謙遜地教誨我，優厚的旨意再次降臨。引用《莊子》和《釋典》的道理，論據非常清楚。我只是想堅持我的想法，辯解我的情感，最終還是不能改變您的想法。雖然您高尚的義理超出了現象，精微的言語進入了神妙的境界，但我所堅持的鄙陋的想法或許還可以理解。為什麼呢？瞭解別人的人是聰明的人，瞭解自己的人是明智的人。忘記自己的身份而冒昧前進，實在讓我感到不安。過去威直應召，最終還是獲得了減名的慚愧。遵祖聘用賢能，最終招來了楊鵠的恥辱。如果我拋棄自己的想法去效仿他們，恐怕會像擱淺在龍津的魚一樣。點額的人已經很多了。道與盜同罪，舉薦人才不當，賓主都會受到鄙視。怎能不謹慎呢？《禮記》上說，難道不送玉帛就不算孝順了嗎？難道孝順僅僅是保全自己的身體嗎？所以古代有割下肌肉而沒有受到責備的，過去有剪掉頭髮而受到讚揚的。這都是爲了捨棄小的，保全大的。這有什麼奇怪的呢？希望您能寬恕我的愚笨。
【English Translation】 English version Let not Cao Cao sigh again at Wang Can's talent, nor let me feel ashamed for assisting someone as excellent as you. Your talent is beyond my capabilities. Presented by Shi Sengyan.
Reply to the Taoist Sengyan
The Zhuangzi has the fallacy of premature death, and the Buddhist scriptures have the parable of the lost son. Every time I read these books, I sigh deeply. Respectfully cherishing one's body is for the sake of making a name for posterity. Both honoring one's parents and promoting the great Dao are of utmost importance. Looking at oneself, one is indeed lost in emotions and reason. Gautama (Shakyamuni) would also understand this situation tacitly. Moreover, you have eloquence without hindrance and knowledge that penetrates the past and present. Abandoning worldly hats without hesitation, grasping the fundamentals without doubt. Your actions shock the netherworld and amaze people near and far. In the past, Lü Shang held a fishing rod at the age of eighty because the time had not yet come. Although you are now in obscurity, perhaps there will be a good opportunity. If not, wouldn't it be very sad? I am in the humble position of local official of Zizhou, hoping to select talents and recommend them to the court, and I will certainly do my best. Therefore, I want to clear what you have not cleared, and subdue what you have not subdued. If the Tathagata's teachings are confusing, then they go against the true doctrine. If it is just a false statement, then what is the point? In the past, Wang Xiang chopped wood by the Yi River, and was summoned by the state at the age of sixty. Gongsun Hong herded pigs by the sea, and was recommended by the village in his later years. In the end, they were able to hold positions in the court and change the world. Their Dao flourished in their time, and their fame spread for ten thousand years. What do you think? I sincerely express my thoughts, and I hope you will reconsider. Liu Junbai replied.
Sengyan replied again
You humbly teach me, and the generous decree descends again. Quoting the principles of the Zhuangzi and the Buddhist scriptures, the arguments are very clear. I just want to insist on my ideas and defend my emotions, but in the end, I cannot change your mind. Although your noble righteousness transcends phenomena and your subtle words enter the realm of the divine, my humble ideas that I adhere to may still be understandable. Why? Those who understand others are wise, and those who understand themselves are enlightened. Forgetting one's position and advancing rashly makes me feel uneasy. In the past, Wei Zhi responded to the call, but in the end, he gained the shame of being demoted. Zun Zu hired talents, but in the end, he brought the shame of Yang Hu. If I abandon my ideas to imitate them, I am afraid that I will be like a fish stranded on the Longjin River. There are already many people with marked foreheads. The Dao is the same as theft, and improper recommendation of talents will be despised by both the host and the guest. How can one not be cautious? The Book of Rites says, 'Is it not filial if one does not send jade and silk?' Does filial piety only mean preserving one's body? Therefore, in ancient times, there were those who cut off their flesh without being blamed, and in the past, there were those who cut off their hair and were praised. This is all about sacrificing the small to preserve the big. What is so strange about this? I hope you can forgive my foolishness.
執賜遂陋衿。釋僧巖呈。
重答
重獲來簡。始見玄解皎然之悟。可謂相視而笑矣。君識鑒眾流智該理奧。每檢感應之源。窮尋分石之說。何常不句句破的洞盡義宗而茍自謙光乖其側席仍踵覆車無悔敗轍非知之難行之不易也。夫去國三年。見似家人者喜。作客日久寧不悲心。今誓舍重擔而安坐。棄羈旅如還家。對孔懷之好。敦九族之美。趣門欣欣為樂已甚。況覆文明御運姬邵協政。思賢讚道日昃忘餐。以君之才弘君之德。帶玉聲朝披錦振遠。功濟世猷名揚身後。與夫髡剪之辱鰥絕之苦。豈可同年而語哉。相與契闊。久要頗練。深志若隱。展禽之賢恐招臧氏不忠之責。故力疾題心重敷往白。歲云暮矣。時不相待。君其勉之。勿有噬臍之悔。劉君白答。
僧巖重書
比日之事。為可聊作一樂。不謂恩旨綢繆芳音驟屆。勞誨之厚一至於斯。伏讀未周。愧汗交集。然鄙志區區已備前款。且巖之壯也。猶後於人。今既老矣。豈能有為。夫以耄耋之年。指麾成務。此自蒼靈特援假首人功。協佐龍飛之英。翼贊革命之主。今欲以東畝之農夫。西園之抒叟。側景前光參蹤古列。無異策駑足以均驊騮。系澤雉以雙鸞鵠。斯之不倫寧俟深察。昔子泰伏命撫節公孫。預報知深亡身靡悔。今日過賞德粹兩賢。正恨年邁
【現代漢語翻譯】 現代漢語譯本：
您賜予的信件，讓我感到自己的淺陋。 釋僧巖呈上。
重答：
再次收到您的來信，才明白您對玄理的理解如此透徹，真可謂是心有靈犀一點通。您見識廣博，智慧深邃，洞悉事理的精妙之處。每次探究感應的根源，窮盡分析分石之說，無不句句中的，徹底明白其義理的根本。而您卻總是謙虛，不肯居於高位，仍然重蹈覆轍，不以失敗為戒。要知道，認識道理不難，實行起來才困難啊！離開家鄉三年，見到像家鄉人的人都會感到高興；長期在外作客，難道不會感到悲傷嗎？如今我決心放下重擔，安穩地坐下來；拋棄羈旅的生活，如同回到家一樣。與兄弟們和睦相處，發揚家族的美德，在鄉里快樂地生活，這已經非常滿足了。更何況現在是政治清明，賢能的人輔佐朝政，君王思賢若渴，廢寢忘食。以您的才能，弘揚您的德行，身穿華麗的官服，名聲遠揚，功績可以造福社會，名聲可以流傳後世。與那些剃髮出家所受的屈辱，孤獨終老的痛苦相比，怎麼能相提並論呢？我們相交已久，彼此瞭解很深。我深知您有隱退的志向，但恐怕會像展禽那樣，因為賢能而被臧氏責備為不忠。所以，我強忍著疾病，再次向您陳述我的想法。一年將盡，時不我待，您要努力啊！不要等到後悔的時候才追悔莫及。劉君白答。
僧巖再次寫信：
近來的事情，或許可以勉強算作一種樂趣。沒想到皇恩浩蕩，您的來信如此迅速地到來，您如此厚重地教誨我，真是讓我感到慚愧和不安。還沒有讀完您的信，就已經羞愧得滿頭大汗。然而，我卑微的志向，已經在之前的信中詳細說明了。而且，我年輕的時候，就比別人落後，現在已經老了，怎麼還能有所作為呢？以年邁之軀，指揮排程，成就事業，這自然是上天特別眷顧，藉助他人之功，輔佐英明的君主，輔助變革的主人。現在您卻想讓我這個東邊的農夫，西園的老人，在歷史上留下身影，與古代的賢人並列，這無異於用劣馬拉著駿馬並駕齊驅，用野雞與鳳凰相提並論。這種不倫不類的事情，難道還需要深入考察才能明白嗎？過去，子泰接受命令，撫琴而歌，公孫弘預先知道自己會死，卻毫不後悔。今天您過分地讚賞我和德粹這兩位賢人，我正恨自己年老體衰。
【English Translation】 English version:
Your esteemed letter makes me feel my own inadequacy. Presented by Shi Sengyan.
Reply:
Receiving your letter again, I finally understand your profound understanding of the mysterious principles, which can be described as 'understanding each other with a smile'. You have broad knowledge, profound wisdom, and insight into the subtleties of things. Every time you explore the source of induction and exhaustively analyze the theory of split stones, you always hit the point and thoroughly understand the root of its meaning. But you are always humble, unwilling to be in a high position, and still repeat the same mistakes, not taking failure as a warning. You must know that it is not difficult to understand the truth, but it is difficult to put it into practice! After leaving the country for three years, seeing people who look like hometown people will make you happy; being a guest for a long time, how can you not feel sad? Now I am determined to lay down the heavy burden and sit down peacefully; abandon the life of wandering, as if returning home. Getting along with brothers in harmony and promoting the virtues of the family, living happily in the countryside, this is already very satisfying. Moreover, now the politics are clear, virtuous people assist the government, and the monarch is eager for talents, forgetting to eat and sleep. With your talent, promote your virtue, wear gorgeous official uniforms, and your reputation will spread far and wide. Your achievements can benefit society, and your reputation can be passed down to future generations. Compared with the humiliation of shaving your head and becoming a monk and the pain of living alone, how can they be compared? We have known each other for a long time and know each other very well. I know that you have the ambition to retire, but I am afraid that you will be blamed by Zang Shi for being disloyal like Zhan Qin because of your virtue. Therefore, I endured the illness and once again stated my thoughts to you. The year is coming to an end, time waits for no one, you must work hard! Don't regret it when it's too late. Liu Junbai replied.
Sengyan wrote again:
The recent events may be barely considered a pleasure. Unexpectedly, the emperor's grace is vast, and your letter arrived so quickly. Your teaching me so heavily really makes me feel ashamed and uneasy. Before I finished reading your letter, I was already sweating with shame. However, my humble ambition has been explained in detail in the previous letter. Moreover, when I was young, I was behind others, and now that I am old, how can I still achieve anything? To command and dispatch at an old age and achieve a career is naturally a special favor from God, with the help of others, to assist the wise monarch and assist the master of the revolution. Now you want me, a farmer in the east and an old man in the west garden, to leave a figure in history and be listed alongside the ancient sages, which is no different from using a bad horse to pull a fine horse side by side, and comparing a pheasant with a phoenix. Does this kind of incongruity need to be investigated in depth to understand? In the past, Zi Tai accepted the order and played the qin and sang, and Gongsun Hong knew in advance that he would die, but he did not regret it. Today, you excessively praise me and Dexui, two virtuous people, and I regret that I am old and weak.
崦嵫命急蒙氾。吞炭倒戈永與愿隔。臨紙惻愴罔識所陳。幸收過眷。不復翻覆。釋僧巖呈。
重答
君談天語地。神情如鏡。抽毫拂簡。智思入淵。而幼失理根蹭蹬皓髮。惜君之才恒用嘆息。君雖心在云上。而形居坎下。既與黃雀為群。恐沒鸑鷟之美。故率弓帛之禮屈應賓主之舉。徽牘三枉陋札再酬。茍自謙沖固辭年耄。度君德。方亨元吉。未能俯志者正當游翔擇木。待掎桐竹實耳。鄙命輕召曷足降哉。敬揖清風肅從所尚。本圖既乖裁還慚憫。劉君白答。
弘明集卷第十一 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第十二
梁楊都建初寺釋僧祐律師撰習鑿齒與釋道安書譙王書論孔釋張新安答鄭道子與禪師書論踞食范伯倫書與王司徒論據食義法師答范伯倫書(並范重答)范伯倫與生觀二法師書范伯倫據食表並詔往反四首晉尚書令何充等執沙門不應敬王者奏三首(並詔二首)桓玄與八座書論道人敬王事(並八座答)桓玄與王令書論敬王事(並王令答往反八首)廬山慧遠法師答桓玄論沙門不應敬王者書一首(並桓玄書二首)桓玄詔沙門不復敬天子並卞嗣之等(答往反五首)廬山慧遠法師與桓玄論料簡沙門書一首(並桓玄教一首)支道林法師與桓玄論州符求沙門名籍書一
【現代漢語翻譯】 現代漢語譯本：
崦嵫（太陽落山的地方，比喻壽命將盡）的生命危急，像蒙氾（水流泛濫的樣子，比喻思緒混亂）一樣。吞炭（比喻內心痛苦）倒戈（比喻改變立場）永遠與願望隔絕。面對信紙，悲傷得不知該說什麼。希望您能寬容看待。我不會再反覆無常了。釋僧巖呈上。
重答
您談論天道地理，神情如明鏡般清澈。揮筆寫作，智慧深邃如淵。可惜您年幼時失去了修習佛法的根基，以致白髮蒼蒼仍困頓不得志。我常常為您的才華感到惋惜。您雖然心懷高遠，但身處困境。既然與黃雀為伍，恐怕會埋沒鸑鷟（一種珍貴的鳥）的美好。因此，我以贈送弓帛的禮節，屈尊應酬賓主之事。多次送去書信，也多次收到您的回覆。您總是謙虛退讓，推辭年老體衰。我認為您的德行正處於亨通吉祥之時，還不能屈就心意，應該像鳥兒一樣自由飛翔，選擇合適的樹木，等待桐樹竹子結出果實。我這微不足道的邀請，哪裡值得您屈尊呢？我敬佩您的清高風尚，願意追隨您的志向。原本的計劃既然不合您的心意，我只能慚愧地表示遺憾。劉君白回覆。
《弘明集》卷第十一 大正藏第 52 冊 No. 2102 《弘明集》
《弘明集》卷第十二
梁楊都建初寺釋僧祐律師撰 習鑿齒與釋道安書 譙王書 論孔釋 張新安答鄭道子 與禪師書 論踞食 范伯倫書 與王司徒論據食義 法師答范伯倫書(並范重答) 范伯倫與生觀二法師書 范伯倫據食表並詔往反四首 晉尚書令何充等執沙門不應敬王者奏三首(並詔二首) 桓玄與八座書論道人敬王事(並八座答) 桓玄與王令書論敬王事(並王令答往反八首) 廬山慧遠法師答桓玄論沙門不應敬王者書一首(並桓玄書二首) 桓玄詔沙門不復敬天子並卞嗣之等(答往反五首) 廬山慧遠法師與桓玄論料簡沙門書一首(並桓玄教一首) 支道林法師與桓玄論州符求沙門名籍書一首
【English Translation】 English version:
'My life, like the setting sun (Yanzi), is in urgent peril, and my thoughts are as chaotic as overflowing waters (Meng Fan). Swallowing charcoal (a metaphor for inner suffering) and turning against my own principles (daoge) means eternal separation from my wishes. Facing this paper, I am so saddened that I don't know what to say. I hope you will be understanding. I will not be fickle again. Presented by Shi Sengyan.'
'Reply:
You discuss the heavens and the earth, your expression as clear as a mirror. When you pick up your brush and write, your wisdom is as deep as an abyss. It is a pity that you lost the root of reason (lifa) in your youth, leading to a life of frustration even with white hair. I constantly sigh for your talent. Although your heart is in the clouds, your form is in the depths. Since you are associating with sparrows, I fear the beauty of the e'zhu (a valuable bird) will be lost. Therefore, I offer the gift of bows and silk, condescending to the formalities of host and guest. I have sent letters many times, and received your replies many times. You are always humble and decline due to old age. I believe your virtue is at a time of great fortune, and you should not yet lower your aspirations. You should roam freely like a bird, choosing a suitable tree, waiting for the tung and bamboo trees to bear fruit. My humble invitation is not worthy of your condescension. I respect your noble character and will follow your aspirations. Since the original plan does not suit your wishes, I can only regretfully express my apologies. Liu Junbai replies.'
'Hongming Ji, Volume 11' 'Taisho Tripitaka, Volume 52, No. 2102, Hongming Ji'
'Hongming Ji, Volume 12'
'Written by Lawyer Shi Sengyou of Jianchu Temple in Yangdu, Liang Dynasty. Letters between Xi Zaochi and Shi Dao'an, Letter to Prince Qiao, On Confucianism and Buddhism, Zhang Xinan's reply to Zheng Daozi, Letter to a Chan Master, On Sitting and Eating, Fan Bolun's letter to Wang Situ on the meaning of sitting and eating, Dharma Master's reply to Fan Bolun (and Fan's reply), Fan Bolun's letter to the two Dharma Masters Shengguan, Fan Bolun's memorial on sitting and eating and four imperial edicts back and forth, Shangshu Ling He Chong of Jin Dynasty and others insist that monks should not respect the king, three memorials (and two imperial edicts), Huan Xuan's letter to the Eight Ministers on Daoists respecting the king (and the Eight Ministers' reply), Huan Xuan's letter to Wang Ling on respecting the king (and Wang Ling's replies back and forth eight letters), Dharma Master Huiyuan of Lushan's reply to Huan Xuan on why monks should not respect the king, one letter (and two letters from Huan Xuan), Huan Xuan's edict that monks no longer respect the emperor and Bian Sizi et al. (replies back and forth five letters), Dharma Master Huiyuan of Lushan's letter to Huan Xuan on selecting monks, one letter (and one instruction from Huan Xuan), Dharma Master Zhi Daolin's letter to Huan Xuan on the state's request for the names of monks.'
首天保寺釋道盛啟齊武帝論撿試僧事
余所撰弘明。並集護法之論。然爰錄書表者。蓋事深故也。尋沙門辭世爵祿弗縻。漢魏以來歷經英聖。皆致其禮莫求其拜。而庾君專威妄起異端。桓氏疑陽繼其浮議。若何公莫言則法相永沈。遠上弗論則僧事頓盡。望古追慨。安可不編哉。易之蠱爻。不事王侯。禮之儒行。不臣天子。在俗四民尚有不屈。況棄俗從道。焉責臣禮。故不在於休明而頻出於季運也。至於恒標辭略遠公距玄。雖全已非奇。然亦足敦勵法要。日燭既寤俗之談。予作三檄亦摧魔之說。故兼載焉。
與釋道安書
習鑿齒
興寧三年四月五日。鑿齒稽首和南。承應真履正明白內融。慈訓兼照道俗齊蔭。宗虛者悟無常之旨。存有者達外身之權。清風藻于中夏。鸞響厲乎八冥。玄味遠猷。何勞如之。弟子聞不終朝而雨六合者。彌天之云也。弘淵源以潤八極者。四大之流也。彼真無為降而萬物賴其澤。此本無心行而高下蒙其潤。況哀世降步愍時而生。資始繫於度物。明道存乎練俗。乘不疾之輿。以涉無遠之道。命外身之駕。以應十方之求。而可得玉潤於一山冰結於一谷。望閬風而不回儀。損此世而不誨度者哉。且夫自大教東流四百餘年矣。雖藩王居士時有奉者。而真丹宿訓先行上世。道運時遷
【現代漢語翻譯】 現代漢語譯本 首天保寺釋道盛（釋道盛：人名，首天保寺的僧人）啟齊武帝（齊武帝：南朝齊的皇帝）論撿試僧事
我所撰寫的《弘明集》，以及收集的護法理論，之所以收錄書信和奏表，是因為事情意義重大。尋常沙門辭別世俗的爵位俸祿，不被束縛，自漢魏以來，歷代英明聖賢，都以禮相待，不強求他們跪拜。而庾冰（庾冰：東晉大臣）專斷威權，妄自提出異端邪說，桓玄（桓玄：東晉末年權臣）疑神疑鬼，繼續散佈他的荒謬言論。如果何充（何充：東晉大臣）不發聲，那麼佛法真理將永遠沉沒；如果慧遠（慧遠：東晉高僧）不加以評論，那麼僧人的事務將全部廢止。追憶往昔，感慨萬千，怎能不將這些記錄下來呢？《易經》的蠱卦爻辭說，『不事王侯』。《禮記》的《儒行》篇說，『不臣天子』。即使是在世俗中的士、農、工、商，尚且有不屈服的人，更何況是拋棄世俗、追求真理的僧人，怎麼能苛求他們行臣子之禮呢？所以，這種事不是發生在太平盛世，而是頻頻出現在衰敗的時代。至於殷恒（殷恒：東晉官員）標榜清談，慧遠大師拒絕與玄學家辯論，雖然保全了自己，但並非是奇特的做法，然而也足以勉勵佛法的要義。我既然覺悟了世俗的言論如同日照，所以寫了三篇檄文，也是爲了摧毀邪魔的說法，因此一併收錄。
與釋道安（釋道安：東晉高僧）書
習鑿齒（習鑿齒：東晉史學家）
興寧三年四月五日，習鑿齒稽首致敬。聽說您應合真理，行為端正，內心明白通融，慈悲的教誨同時照耀著僧人和俗人，使崇尚空無的人領悟無常的真諦，使執著于存在的人通達身外之物的權變。您的清風美名傳遍中原，鸞鳥的鳴叫響徹四方。玄妙的意味和深遠的謀略，何須我多言呢？弟子聽說，不用一個早晨就能普降雨水于天下的，是瀰漫天空的雲彩；能夠弘揚淵源以滋潤四方的，是四大河流。它們真正做到無為而為，降下恩澤，萬物都依賴它；它們本來無心而行，高低之處都蒙受它的滋潤。更何況您哀憐世道衰敗，憐憫時局艱難而降生於世，以資助開端為己任，致力於普度眾生，以闡明真理為己任，致力於教化世俗。乘坐不疾不徐的車子，以到達沒有遙遠的路途；駕馭身外之物，以應和十方眾生的需求。難道能期望美玉只在一座山中被發現，寒冰只在一個山谷中凝結嗎？仰望閬風山而不返回，損害今生而不停止普度眾生嗎？況且自從佛教傳入中國已經四百多年了，雖然藩王居士有時也有信奉的，但是真丹（真丹：指中國）本土的傳統學說早已在上古時代流行於世，道運時勢變遷。
【English Translation】 English version Shamen Daosheng (釋道盛: a monk of Shoutianbao Temple) of Shoutianbao Temple Informs Emperor Wu of Qi (齊武帝: Emperor of Southern Qi Dynasty) on the Matter of Examining Monks
The 'Hongming Ji' (弘明集) that I compiled, along with the collected essays on protecting the Dharma, include letters and memorials because the matter is of profound significance. Ordinary Shamen renounce worldly titles and stipends, remaining unfettered. Since the Han and Wei dynasties, successive wise and sagacious rulers have treated them with respect, never demanding their obeisance. However, Yu Bing (庾冰: an official of the Eastern Jin Dynasty) arbitrarily wielded power, rashly proposing heterodox views, and Huan Xuan (桓玄: a powerful official in the late Eastern Jin Dynasty) suspiciously echoed his absurd arguments. If He Chong (何充: an official of the Eastern Jin Dynasty) had not spoken out, the truth of the Dharma would have been forever submerged; if Huiyuan (慧遠: a prominent monk of the Eastern Jin Dynasty) had not commented, the affairs of the Sangha would have been completely abandoned. Recalling the past, I am filled with emotion. How could I not record these events? The 'Gu' hexagram in the 'Book of Changes' states, 'Do not serve kings and lords.' The 'Ru Xing' chapter in the 'Book of Rites' states, 'Do not be a subject of the Son of Heaven.' Even among the four classes of people in the secular world—scholars, farmers, artisans, and merchants—there are those who refuse to submit. How much more so should monks who have abandoned the secular world and pursue the truth not be expected to perform the rites of subjects? Therefore, this kind of thing does not happen in times of peace and prosperity but frequently occurs in times of decline. As for Yin Heng (殷恒: an official of the Eastern Jin Dynasty) flaunting pure conversation and Master Huiyuan refusing to debate with Xuan scholars, although they preserved themselves, it was not an extraordinary act. However, it was enough to encourage the essentials of the Dharma. Since I have awakened to the fact that secular talk is like sunlight, I wrote three manifestos, which were also intended to destroy the claims of demons. Therefore, I have included them together.
Letter to Shamen Daoan (釋道安: a prominent monk of the Eastern Jin Dynasty)
Xi Zaochi (習鑿齒: a historian of the Eastern Jin Dynasty)
On the fifth day of the fourth month of the third year of Xingning, Xi Zaochi bows his head in reverence. I have heard that you are in accordance with the truth, your conduct is upright, and your mind is clear and understanding. Your compassionate teachings illuminate both monks and laypeople, enabling those who venerate emptiness to understand the truth of impermanence and those who cling to existence to comprehend the expediency of external forms. Your pure reputation spreads throughout the Central Plains, and the sound of your voice resonates in all directions. Your profound meaning and far-reaching strategies—what need is there for me to say more? I have heard that what can rain down on the world in less than a morning is the clouds that fill the sky; what can promote the source and nourish the four directions is the four great rivers. They truly act without acting, bestowing grace upon which all things depend; they inherently act without intention, and high and low places alike receive their nourishment. How much more so should you, who have descended to earth out of compassion for the decline of the world and pity for the difficulties of the times, take assisting the beginning as your responsibility, dedicate yourself to universally saving sentient beings, and take clarifying the truth as your responsibility, dedicate yourself to teaching and transforming the secular world. Riding in a carriage that is neither fast nor slow, you arrive at a path that has no distance; driving external forms, you respond to the needs of the ten directions. How can one expect jade to be found only in one mountain or ice to be formed only in one valley? Looking up to Mount Langfeng without returning, harming this life without ceasing to universally save sentient beings? Moreover, it has been more than four hundred years since Buddhism entered China. Although feudal lords and laypeople sometimes believe in it, the traditional doctrines of Zhen Dan (真丹: refers to China) have long been popular in the world since ancient times, and the fortunes of the Way and the times are changing.
俗未僉悟。藻悅濤波下士而已。唯肅祖明皇帝。實天降德。始欽斯道。手畫如來之容。口味三昧之旨。戒行峻于巖隱。玄祖暢乎無生。大塊既唱萬竅怒呺。賢哲君子靡不歸宗。日月雖遠光景彌暉。道業之隆莫盛於今。豈所謂月光首寂將生真土。靈缽東遷忽驗于茲乎。又聞三千得道俱見南陽。明學開士陶演真言。上考聖達之誨。下測道行之驗。深經並往非斯而誰。懷道邁訓舍茲孰降。是以此方諸僧咸有傾想。目欣金色之瑞。耳遲無上之藏。老幼等愿道俗同懷。系詠之情非常言也。若慶雲東徂摩尼回曜。一躡七寶之座。暫視明誓之燈。雨甘露于豐草。植栴檀于江湄。則如來之教復崇於今日。玄波逸響重蕩濯於一代矣。不勝延豫。裁書致心意之蘊積。曷云能暢。弟子襄陽習鑿齒稽首和南(庾闡樂賢堂頌序亦云肅祖明皇帝雅好佛道手摹靈像)。
譙王書論孔釋
佛教以罪福因果有若影響。聖言明審令人寒心。然自上古帝皇文武周孔。典謨訓誥靡不周備。未有明述三世顯敘報應者也。彼眾聖皆窮理盡性照曉物緣。何得忍視陷溺。莫肯授接。曾無一言示其津逕。且釣而不網弋不射宿博碩肥。腯上帝是享。以此觀之。蓋所難了。想二三子揚攉而陳。使劃然有證祛其惑焉。
張新安答
仰復淵旨匪邇伊教。俯
【現代漢語翻譯】 現代漢語譯本：當時世俗之人尚未完全領悟佛法，（佛教）在他們眼中不過是像水波一樣淺顯的學問，只適合資質低下的人。只有晉肅祖明皇帝（司馬紹），真是上天降下的賢德之人，開始敬重佛法。他親手描繪如來佛的容貌，品味三昧（佛教的禪定境界）的精髓。他在戒律和修行上比隱居山林的修行者還要嚴格，對玄妙的無生之理理解通暢。就像大自然發出聲音，萬物都隨之怒吼一樣，賢能的哲人和君子沒有不皈依佛門的。即使日月遙遠，它們的光輝依然照耀。佛法事業的興盛，沒有比現在更盛大的了。這難道不是所謂的月光菩薩在首寂（佛經中的地名）將要降生於真正的凈土，靈驗的缽器東遷到這裡，忽然應驗了嗎？又聽說三千弟子得道，都見到了南陽（地名）。精通佛學的開士（指有智慧的人）陶冶演說真正的佛法真言，向上考察聖人通達的教誨，向下推測道行的驗證。深入研究經典，捨棄佛法又能依靠誰呢？懷抱佛道，發揚教訓，捨棄佛法又能向誰求教呢？因此，這方土地上的眾多僧人都心嚮往之，眼睛欣喜地看到佛像金色的光芒，耳朵期待聽到無上的佛法。無論是年老的還是年幼的，都同樣發願，無論是出家人還是在家人，都懷著同樣的心情。這種思念之情，不是平常的言語可以表達的。如果能像慶雲（祥雲）向東方飄來，摩尼（寶珠）迴轉光芒一樣，（如果）能踏上七寶蓮花寶座，暫時觀看明誓之燈，在豐美的草地上降下甘露，在江邊種植栴檀（一種名貴的樹木），那麼如來的教誨一定會再次在今天得到弘揚，玄妙的佛法之聲一定會再次盪滌整個時代。我懷著激動的心情，寫下這封信來表達我內心的想法，又怎麼能完全表達呢？弟子襄陽（地名）習鑿齒，稽首和南（佛教的敬禮方式）。（庾闡《樂賢堂頌序》也說肅祖明皇帝非常喜歡佛道，親手描摹佛像）。 譙王（司馬文思）書信，論述孔子和釋迦牟尼： 佛教認為罪惡和幸福的因果報應就像影子一樣緊隨其後。聖人的話語明白而深刻，令人感到敬畏。然而，自從上古時代的帝王、文王、武王、周公、孔子，他們的典籍、訓誡、誥命，沒有不完備的。但是，沒有明確闡述三世（過去、現在、未來）的，也沒有明顯敘述報應的。那些聖人都是窮究事理，瞭解人性，明察萬物之間的因緣關係。怎麼會忍心看著人們陷於苦難之中，而不肯伸出援手呢？甚至沒有一句話來指示人們通往解脫的途徑。而且，他們就像釣魚的人只用魚竿，打獵的人不射夜宿的鳥，祭祀時只用肥美的祭品來供奉上帝。從這些來看，（因果報應）大概是難以理解的。希望各位能夠闡揚和陳述（佛教的因果報應），使之能夠明確地得到證實，消除人們的疑惑。 張新安（人名）回答： 仰慕回覆您深遠的旨意，並非輕視伊教（指儒教）。
【English Translation】 English version: At that time, the common people had not fully understood Buddhism. In their eyes, it was merely a superficial knowledge, like ripples on the water, only suitable for those of low intelligence. Only Emperor Ming of the Jin Dynasty (Sima Shao) was truly a virtuous person sent by Heaven, and he began to respect Buddhism. He personally painted the image of the Tathagata (another name for Buddha), and savored the essence of Samadhi (a state of meditative consciousness in Buddhism). He was stricter in precepts and practice than hermits living in the mountains, and he had a thorough understanding of the profound principle of non-origination. Just as nature makes a sound and all things roar in response, virtuous philosophers and gentlemen all turned to Buddhism. Even though the sun and moon are far away, their light still shines. The prosperity of the Buddhist cause has never been greater than it is now. Isn't this what is meant by the Bodhisattva Moonlight about to be born in Shouji (a place name in Buddhist scriptures) in the true Pure Land, and the miraculous bowl moving east, suddenly being verified here? It is also said that three thousand disciples attained enlightenment and saw Nanyang (a place name). Enlightened scholars (referring to wise people) who are proficient in Buddhism cultivate and expound the true Buddhist mantras, examining the teachings of the saints and sages above, and inferring the verification of the path below. Studying the scriptures deeply, who can we rely on if we abandon Buddhism? Embracing the Buddhist path and promoting the teachings, who can we turn to for guidance if we abandon Buddhism? Therefore, the many monks in this land all yearn for it, their eyes joyfully seeing the golden light of the Buddha image, and their ears eagerly awaiting to hear the supreme Dharma. Whether old or young, they all make the same vow, and whether monks or laypeople, they all have the same feelings. This feeling of longing cannot be expressed in ordinary words. If it could be like the auspicious clouds drifting eastward, and the Mani (jewel) returning its light, (if) one could step onto the seven-jeweled lotus throne, temporarily gaze at the lamp of clear vows, rain nectar on the lush grass, and plant sandalwood (a precious tree) on the riverbank, then the teachings of the Tathagata would surely be promoted again today, and the sound of the profound Dharma would once again cleanse the entire era. I write this letter with excitement to express my inner thoughts, but how can I fully express them? Your disciple Xi Zaochi of Xiangyang (a place name), bows his head and pays homage (in the Buddhist manner). (Yu Chan's 'Ode to Lexian Hall Preface' also says that Emperor Ming of the Jin Dynasty was very fond of Buddhism and personally copied Buddhist images). Letter from Prince Qiao (Sima Wensi), discussing Confucius and Shakyamuni: Buddhism believes that the karmic consequences of sin and happiness are like shadows that closely follow. The words of the saints are clear and profound, inspiring awe. However, since the ancient emperors, King Wen, King Wu, the Duke of Zhou, and Confucius, their classics, instructions, and edicts have been comprehensive. However, none of them explicitly elaborated on the three lifetimes (past, present, and future), nor did they clearly narrate retribution. Those saints all thoroughly investigated principles, understood human nature, and clearly observed the causal relationships between all things. How could they bear to watch people fall into suffering without offering a helping hand? They didn't even have a single word to guide people to the path of liberation. Moreover, they were like fishermen who only used fishing rods, hunters who did not shoot roosting birds, and only used fat sacrifices to worship God. From these perspectives, (karma and retribution) are probably difficult to understand. I hope that you can promote and state (the Buddhist concept of karma and retribution) so that it can be clearly verified and dispel people's doubts. Zhang Xin'an (a person's name) replied: I admire and respond to your profound meaning, not belittling the Yi teaching (referring to Confucianism).
惟未造鞠躬泛對。竊以為遂通資感涉悟籍緣。誠微良因則河漢滋惑。故待問擬乎撞鐘。啓發俟于悱憤。夫妙覺窮理。乃聖乃神。光景燭八維。眺仰觀九有。然而運值百齡窅均萬劫者。豈非嘉緣未構。故革化莫孚哉。是以聖靈輟軌斯文莫載。靡得明微理歸指斥宗致。祇以微顯婉成潛徙冥遠。好生導三世之源。積善啟報應之𨅊綱宿昭仁搜苗弘信。既以漸漬習成吝滯日祛。然後道暢皇漢之朝。訓敷永平之祀。物無𪏕熒人斯草偃。寔知放華猶昏文宣未旭。非旨暌以異通。諒理均而俱躓者。附會玄遠。孰夷冒言。謬犯不韙。輕率狂簡。
與禪師書論踞食
鄭道子
夫聖人之訓。修本祛末即心為教。因事成用。未有反性違形。而篤大化者也。雖復形與俗異。事高世表。至於拜敬之節揖讓之禮。由中所至道俗不殊也。故齋講肄業則備其法服。禮拜有序先後有倫。敬心內充而形肅乎外。稽首至地不容。企踞之禮。斂衽于拜事非偏坐所預。而以踞食為心用。遺儀為斂粗事理相違。未見其通者也。夫有為之教。義各有之。至若般舟苦形以存道。道親而形疏。行之有理用之有本。踞食之教。義無所弘。進非苦形退貽慢易。見形而不及道者。失其恭肅之情。而啟駭慢之言。豈聖人因事為教章甫不適越之義耶。原其所起。或出
【現代漢語翻譯】 現代漢語譯本：只是還沒有創造出鞠躬和泛對的禮儀。我私下認為，要通達、感應、領悟，都需要憑藉因緣。如果真是微小的良善之因，那麼疑惑就會像銀河一樣無邊無際。所以，等待提問就像等待撞鐘，啓發有待于在困惑時產生。妙覺（Buddha's perfect enlightenment）能夠窮盡真理，達到聖和神的境界。光明照耀四面八方，仰望觀察整個世界。然而，那些命運不濟，百年如一瞬，萬劫如一日的人，難道不是因為美好的因緣尚未構成，所以變革教化難以實現嗎？因此，聖人的教誨中斷，美好的文化沒有記載，無法明白細微的道理，找到明確的宗旨。只能用隱晦的方式，委婉地成就，悄悄地轉移，默默地遠離。好生之心引導三世的輪迴，積善之舉開啟報應的綱領。宿世的善行逐漸顯現，仁義之心搜尋善的苗頭，弘揚信義。通過逐漸地薰陶和習慣養成，吝嗇和滯礙就會日益消除。然後，佛道才能在皇漢王朝暢通無阻，教義才能在永平年間傳播開來。萬物不再迷惑，百姓順從歸化。這才知道，（過去）的繁華就像昏暗，文宣王的教化尚未顯現。不是因為旨意不同而難以溝通，而是因為道理相同卻都遇到了阻礙。附會玄虛渺遠之說，誰能消除冒犯之言？輕率地觸犯不合時宜的事情，輕浮而簡略。
與禪師書論踞食
鄭道子
聖人的教誨，是修養根本，去除枝末，以心為教，因事而用。沒有違反本性，改變形體，卻能成就偉大教化的。即使外形與世俗不同，事情高於世俗，至於拜敬的禮節，揖讓的禮儀，都是由內心所發，道俗之間沒有區別。所以，齋戒講經，學習事業，就要準備好法服，禮拜要有秩序，先後要有倫理。敬畏之心充滿內心，外在的形體也要莊嚴肅穆。稽首叩頭，身體貼地，不容許企圖踞坐的禮儀。整理衣襟行拜禮，不是偏坐所能參與的。而以踞坐吃飯作為內心的修行，拋棄禮儀作為收斂，粗俗的事情與道理相違背，我沒有看到其中的道理。有為的教法，意義各有不同。至於般舟三昧，以苦行為儲存道，道親近而形體疏遠，這樣做有道理，運用有根本。踞坐吃飯的教義，沒有什麼可以弘揚的。前進不是苦行，後退又會留下怠慢輕忽的印象。只看到形體而沒有領悟到道的人，就會失去恭敬肅穆的情感，從而開啟輕慢怠慢的言論。這難道不是聖人因事設教，章甫之冠不適合越國的道理嗎？追究它產生的原因，或許是出自...
【English Translation】 English version: However, the rituals of 'jū gōng' (鞠躬, bowing deeply) and 'fàn duì' (泛對, general responses) have not yet been created. I privately believe that to achieve thorough understanding, resonance, and enlightenment, one must rely on 'yīnyuán' (因緣, karmic conditions). If it is truly a tiny seed of goodness, then doubts will be as boundless as the Milky Way. Therefore, waiting for questions is like waiting for the striking of a bell, and enlightenment awaits the arousal of thought in the midst of perplexity. 'Miàojué' (妙覺, perfect enlightenment) can exhaust truth and reach the state of sage and divinity. Its light illuminates all directions, and one gazes upon the entire world. However, those whose fate is unfortunate, whose hundred years are like a moment, and whose ten thousand eons are like a day, is it not because the auspicious 'jiāyuán' (嘉緣, good karmic conditions) have not yet been formed, and therefore transformation and edification are difficult to achieve? Therefore, the teachings of the sages are interrupted, and the beautiful culture is not recorded. It is impossible to understand the subtle principles and find a clear purpose. One can only use obscure methods, subtly accomplish, quietly transfer, and silently distance oneself. The love of life guides the cycle of the three realms, and the accumulation of good deeds opens the framework of karmic retribution. The good deeds of past lives gradually manifest, the heart of benevolence searches for the seeds of goodness, and promotes faith and righteousness. Through gradual cultivation and habit formation, stinginess and stagnation will be eliminated day by day. Then, the Buddha's teachings can be unhindered in the imperial Han Dynasty, and the doctrines can be spread during the Yongping era. All things are no longer confused, and the people obey and return. Only then will one know that the past splendor was like darkness, and the teachings of King Wenxuan had not yet appeared. It is not because the intentions are different and difficult to communicate, but because the principles are the same but both encounter obstacles. Who can eliminate the offensive words of associating with the mysterious and distant? Rashly violating inappropriate things is frivolous and simplistic.
Letter to a Zen Master on Squatting While Eating
Zheng Daozi
The teachings of the sages are to cultivate the root and remove the branches, taking the mind as the teaching and using things as they arise. There is no such thing as achieving great transformation by violating one's nature and changing one's form. Even if the external form is different from the secular world, and the matter is higher than the world, as for the etiquette of bowing and respect, and the rites of yielding, they all originate from the heart, and there is no difference between the religious and the secular. Therefore, when fasting and lecturing, and studying, one must prepare the Dharma robes, and the bowing must be orderly, and the order must be ethical. The heart of reverence fills the heart, and the external form must also be solemn and respectful. Kowtowing and touching the ground do not allow for the etiquette of attempting to squat. Arranging the clothes to perform the bowing ceremony is not something that can be participated in by sitting sideways. To take squatting while eating as a practice of the mind, and abandoning etiquette as restraint, is a vulgar matter that contradicts the principles. I do not see the reason in it. The teachings of 'yuǒuwéi' (有為, conditioned dharmas) have different meanings. As for 'bānzhōu sānmèi' (般舟三昧, Pratyutpanna Samadhi), enduring hardship to preserve the Dao, the Dao is close and the form is distant, there is reason to do so, and there is a basis for its use. The doctrine of squatting while eating has nothing to promote. Advancing is not asceticism, and retreating leaves an impression of negligence and ease. Those who only see the form and do not understand the Dao will lose the emotion of reverence and respect, and thus open up words of contempt and negligence. Is this not the principle of the sages setting up teachings according to the matter, and the crown of Zhangfu not being suitable for the country of Yue? Investigating the reason for its origin, perhaps it comes from...
于殊方之性。或於矯枉之中。指有所救。如病急則藥速非服御長久之法也。夫形教相稱事義有倫。既其制三服行禮拜。節以法鼓列以次序。安得企踞其間整慢相背者哉。在昔宜然則適事所至一日之用。不可為永年之訓。理可知也。故問仁者眾而復禮為本。今禪念化心而守跡不變。在理既末于用又粗。茍所未達。敢不布懷。鄭君頓首。
與王司徒諸人書論道人踞食
范伯倫
范泰敬白公卿諸賢。今之沙門坐有二法。昔之祇洹似當不然。據今外國言語不同用舍亦異。聖人隨俗製法。因方弘教。尚不變其言。何必苦同其制。但一國不宜有二。一堂寧可不同。而今各信偏見。自是非彼。不尋製作之意。唯以雷同為美。鎮之無主。遂至於此。無虛于受人。有用於必執。不求魚兔之實。競攻筌蹄之末。此風不革難乎取道。樹王六年。以致正覺。始明玄宗。自敷高座。皆結加趺坐。不偏踞也。坐禪取定義不夷俟。踞食之美在乎食不求飽。此皆一國偏法。非天下通制。亦由寒鄉無絺𥿭之禮。日南絕氈裘之律。不可見大禹解裳之初。便謂無復章甫。請各兩舍以付折中君子。范泰區區正望今集一食之同。過此已往。未之或知。禮以和貴僧法尚同。今升齋堂對聖像如神在。像中四雙八輩。義無雲異。自務之情寧可試暫不我
【現代漢語翻譯】 現代漢語譯本： 關於不同地方的風俗習慣。或者在糾正偏差的時候，所指出的方法是爲了救急。就像病重時用藥要快，但不是長期服用的方法。形體教化要與實際情況相稱，事情的道理要有條理。既然已經制定了穿三種法衣、行禮拜的規矩，用敲法鼓來節制，按照次序排列，怎麼能允許有人在其中叉腿而坐，儀態散漫，與規矩相悖呢？過去這樣做或許有其道理，那也是因為適應當時的情況，只是一時之用，不能作為長久的準則。這個道理是可以理解的。所以孔子回答問仁的人很多，但都以『復禮』為根本。現在禪修唸佛是爲了轉化內心，卻固守外在的形式不變。從道理上說，這已經是捨本逐末，從作用上說，又顯得粗糙。如果有什麼不明白的地方，我怎敢不坦誠地表達出來呢？鄭某人頓首。
與王司徒等人的書信，討論道人叉腿吃飯的問題
范伯倫
范泰恭敬地稟告各位公卿賢士。現在的沙門（Śrāmaṇa，出家修道者）有兩種坐法。過去祇洹精舍（Jetavana，佛陀居住的精舍）好像不是這樣的。根據現在外國的情況，語言不同，取捨也不同。聖人隨著風俗制定法規，根據不同的地方弘揚教義。尚且不改變他們的語言，何必一定要強求他們的制度相同呢？但是一個國家不應該有兩種制度，一個佛堂里可以有所不同。而現在大家各自相信自己的片面之見，互相指責對方的錯誤。不探求制度的本意，只以完全相同為美。鎮壓沒有主見的人，以至於到了這種地步。對於接受別人的意見毫無用處，對於堅持自己的意見卻非常固執。不追求得到魚和兔子的實際收穫，卻爭相攻擊捕魚的筌和捕兔的蹄這些末節。這種風氣不改變，就很難求得真道。樹王（菩提樹）下六年，才達到正覺。開始闡明玄妙的宗旨，自從鋪設高座以來，都是結跏趺坐，沒有叉腿而坐的。坐禪是爲了取得禪定，不是爲了安逸。叉腿吃飯的好處在於吃飯不求飽。這些都是一個地方的片面做法，不是天下通用的制度。就像寒冷的地方沒有細葛布的禮儀，日南沒有氈裘的規定一樣。不能因為看到大禹最初解開衣裳，就認為以後沒有禮帽了。請大家各自退讓一步，把問題交給折中的君子來處理。范泰我只是希望這次集會能達成一起吃飯的共識。過了這件事以後，我就不知道了。禮以和為貴，僧法以同爲尚。現在升到齋堂，面對聖像，就像神就在那裡一樣。聖像中的四雙八輩聖賢，在道義上不應該有差異。只顧自己的想法，難道可以暫時不考慮我嗎？
【English Translation】 English version: Regarding the nature of different regions. Or, in the midst of correcting deviations, the methods pointed out are for emergency relief. Just as quick medicine is needed for severe illness, but it is not a method for long-term use. Physical teachings should be commensurate with the actual situation, and the principles of things should be orderly. Since the rules of wearing three types of robes and performing prostrations have been established, using the beating of Dharma drums to regulate, and arranging in order, how can it be allowed for someone to sit with legs apart, with a lax demeanor, contrary to the rules? It may have been reasonable to do so in the past, but that was because it was adapted to the situation at the time, and it was only for temporary use, not to be taken as a long-term principle. This principle is understandable. Therefore, Confucius answered many who asked about benevolence, but all took 『returning to ritual』 as the foundation. Now, Chan meditation and mindfulness of the Buddha are for transforming the mind, but they cling to external forms without change. In terms of principle, this is already abandoning the root and pursuing the branches; in terms of function, it appears crude. If there is anything that is not understood, how dare I not express it frankly? Zheng bows his head.
A letter to Wang Situ and others, discussing the issue of Daoists eating with legs apart
Fan Bolun
Fan Tai respectfully reports to all dukes, ministers, and virtuous gentlemen. There are now two ways of sitting for Śrāmaṇas (Buddhist monks). It seems that the Jetavana (monastery where the Buddha resided) of the past was not like this. According to the current situation in foreign countries, languages are different, and what is adopted and discarded is also different. Sages establish laws according to customs and propagate teachings according to different regions. They do not even change their languages, so why must they insist on the same systems? However, a country should not have two systems, and it is permissible to have differences within a single hall. But now everyone believes in their own biased views and criticizes each other's mistakes. They do not seek the original intention of the systems, but only take complete uniformity as beauty. Suppressing those who have no opinions has led to this point. They are useless in accepting others' opinions, but very stubborn in insisting on their own. They do not pursue the actual gains of catching fish and rabbits, but compete to attack the traps for catching fish and rabbits, which are trivial matters. If this trend is not changed, it will be difficult to seek the true path. It took six years under the Tree King (Bodhi tree) to attain perfect enlightenment. Since expounding the profound principles and setting up the high seat, all have been sitting in the lotus position, without sitting with legs apart. Sitting in meditation is for attaining samādhi (concentration), not for comfort. The benefit of eating with legs apart is that one does not seek to be full. These are all one-sided practices of one region, not universal systems for the world. Just as there are no fine linen rituals in cold regions, and there are no felt and fur regulations in Rì Nán. One cannot conclude that there are no more ceremonial hats just because one sees Dayu initially loosening his clothes. Please each of you step back and leave the matter to a compromising gentleman to handle. I, Fan Tai, only hope that this gathering can reach a consensus on eating together. Beyond this matter, I do not know. Ritual values harmony, and monastic law values uniformity. Now, ascending to the dining hall and facing the sacred images is like the gods are there. The four pairs and eight types of sages in the sacred images should not have differences in doctrine. Can you put aside my feelings for a moment and only consider your own?
釋公往在襄陽。偏法已來思而不變。當有其旨。是以投錫乘車。義存同眾近禪師道場天會。亦方其坐。豈非存大略小理不兼舉故耶。方坐無時而偏。踞有時。自方以恒適異為難。嘗變取同爲易。且主人降己敬賓有自來矣。更咨義公了不見酬。是以敬白同意以求厥中。愿惠咳嚏之餘。以蔽怯弱之情。
釋慧義答范伯倫書
祇洹寺釋慧義等五十人。敬白諸檀越。夫沙門之法。政應謹守經律。以信順為本。若欲違經反律師心自是。此則大法之深患。穢道之首也。如來制戒有開有閉。開則行之無疑。閉則莫之敢犯。戒防沙門不得身手觸近女人。凡持戒之徒。見所親漂溺深水。視其死亡無敢救者。於是世人謂沙門無慈。此何道之有。是以如來為世譏嫌開此一戒。有難聽救。如來立戒。是畫一之制。正可謹守而行。豈容以意專輒改作。俗儒猶尚謹守夏五。莫敢益其月者。將欲深防穿鑿之徒。杜絕好新樂異之容。而況三達制戒。豈敢妄有通塞。范檀越欲令此眾改偏從方。求不異之和。雖貪和之為美。然和不以道。則是求同非求和也。祇洹自有眾已來至於法集。未嘗不有方偏二眾。既無經律為證。而忽欲改易佛法。此非小事。實未敢高同。此寺受持僧祇律為日已久。且律有明文。說偏食法凡八議。若元無偏食之制。則無二
【現代漢語翻譯】 現代漢語譯本： 釋公以前在襄陽，自從實行偏食法以來，（我）一直在思考但沒有改變（我的看法），這其中一定有它的道理。因此（您）拄著錫杖，乘坐車子前來，心懷與大眾相同的想法，靠近禪師道場天會寺，也像（他們）一樣偏食而坐。這難道不是因為重視大的原則而小的道理不能兼顧的緣故嗎？偏食而坐沒有固定的時間，而踞坐有時限。從固守常理的角度來看，適應變化是困難的，總是傾向於求同而避免求異，這是容易的。況且主人降低自己的身份來尊敬賓客，自古以來就是這樣。我再三請教義公，（他）始終沒有回覆。因此，我恭敬地稟告（您）我的想法，以求得折中的方案，希望您能在百忙之中抽出一點時間，來消除我內心的怯弱。
釋慧義給范伯倫的回信
祇洹寺的釋慧義等五十人，恭敬地稟告各位檀越（施主）。沙門的法則，本應謹慎遵守經律，以信順為根本。如果想要違背經律，反駁律師（精通戒律的僧人）的觀點，自以為是，這就是佛法的大患，玷污佛道的開端。如來制定戒律，有開許有禁止。開許的，實行起來沒有疑問；禁止的，沒有人敢冒犯。戒律禁止沙門用身體或手觸碰女人。如果持戒的人，看到自己的親人被淹沒在深水中，眼看就要死亡，也不敢去救。於是世人就說沙門沒有慈悲心，這算什麼道理呢？因此，如來爲了避免世人的譏諷，才開許了這一條戒律，允許在危難時救助他人。如來設立戒律，是統一的制度，應該謹慎遵守並實行，怎麼能隨意按照自己的想法擅自更改呢？即使是普通的儒生，尚且謹慎遵守夏五之制（指曆法），不敢增加月份，這是爲了防止那些喜歡穿鑿附會的人，杜絕喜好新奇和標新立異的風氣。更何況是三達（指精通三藏的僧人）制定的戒律，怎麼敢隨意地變通或阻塞呢？范檀越想要讓這裡的僧眾改變偏食的習慣，改為方食，追求不求異的和合。雖然貪圖和合的美好，但如果和合不符合正道，那就是求同而不是求和了。祇洹寺自從有僧眾以來，直到法集（僧團集會），從來沒有缺少過方食和偏食兩種僧眾。既然沒有經律作為依據，卻突然想要改變佛法，這不是小事，實在不敢茍同。這座寺院受持僧祇律已經很久了，而且律中有明確的條文，說了偏食法有八種議論。如果原本沒有偏食的制度，就不會有這兩種（爭論）。
【English Translation】 English version: Shigong (Venerable Shi) was previously in Xiangyang. Since the implementation of the 'pian shi' (partial eating) practice, I have been contemplating it without changing my view. There must be a reason for this. Therefore, (you) came with a 'xi zhang' (tin staff) and a carriage, with the intention of sharing the same thoughts as the community, approaching the Chan master's 'dao chang' (monastery) Tianhui Temple, and sitting in the 'pian shi' manner like them. Isn't this because the greater principles are valued, while the smaller details cannot be attended to simultaneously? Sitting in the 'pian shi' manner has no fixed time, while 'ju zuo' (sitting upright) has a time limit. From the perspective of adhering to the norm, adapting to change is difficult, and there is always a tendency to seek commonality and avoid differences, which is easier. Moreover, it has been customary since ancient times for the host to lower himself to respect the guests. I repeatedly consulted Yigong (Venerable Yi), but he never responded. Therefore, I respectfully report my thoughts to (you) in order to seek a compromise, hoping that you can spare some time from your busy schedule to dispel the timidity in my heart.
A Letter from Shi Huiyi to Fan Bolun
Shi Huiyi and fifty others from Jiyuan Temple respectfully report to all 'tan yue' (benefactors). The Dharma of 'sha men' (monks) should be to carefully abide by the 'jing lu' (sutras and precepts), with faith and obedience as the foundation. If one wants to violate the 'jing lu', refute the views of the 'lu shi' (Vinaya master), and be self-righteous, this is a great disaster for the Dharma and the beginning of defiling the path. The Tathagata (Buddha) established precepts with both permission and prohibition. What is permitted should be practiced without doubt; what is prohibited, no one dares to violate. The precepts prohibit 'sha men' from touching women with their bodies or hands. If a precept-holder sees his relatives drowning in deep water and about to die, he would not dare to save them. Therefore, people say that 'sha men' have no compassion. What kind of principle is this? Therefore, the Tathagata, in order to avoid the ridicule of the world, permitted this one precept, allowing assistance in times of danger. The Tathagata established precepts as a unified system, which should be carefully observed and practiced. How can one arbitrarily change them according to one's own ideas? Even ordinary Confucian scholars carefully observe the Xia Wu system (referring to the calendar) and dare not add months, in order to prevent those who like to make far-fetched interpretations and to eliminate the tendency to like novelty and be different. Moreover, how can the precepts established by the 'san da' (those proficient in the three baskets of Buddhist scriptures) be arbitrarily changed or obstructed? Fan Tanyue wants to change the monks here from the 'pian shi' habit to 'fang shi' (square eating), seeking harmony without differences. Although he covets the beauty of harmony, if harmony does not conform to the right path, it is seeking sameness rather than seeking harmony. Since the establishment of the community at Jiyuan Temple, until the 'fa ji' (assembly of the Sangha), there has never been a lack of both 'fang shi' and 'pian shi' monks. Since there is no 'jing lu' as a basis, but suddenly wanting to change the Buddha's Dharma, this is no small matter, and I really dare not agree. This temple has been upholding the 'Sengqi Lu' (Sanghika Vinaya) for a long time, and the 'lu' (Vinaya) has clear provisions, stating that there are eight discussions on the 'pian shi' practice. If there was originally no 'pian shi' system, there would be no two (disputes).
百五十矣。云食不得置於床上。所棄之食置於右足邊。又云。不得懸足累脛。此豈非偏食之明證哉。戒律是沙門之秘法。自非國主不得預聞。今者檀越疑惑方偏。欲生興廢。貧道不得不權其輕重。略舉數條示其有本。甘受宣戒之罪。佛法通塞繼諸檀越。通則共獲護法之功。塞必相與有滅法之罪。幸愿三思令幽顯無恨。
答義公
答曰。前論已包。此通上人意強氣猛弗之尋耳。戒以防非。無非何戒。故愚惑之夫其戒隨俗變律。華夏本不偏企。則聚骨交脛之律。故可得而略。手食之戒。無用匙筋之文。何重偏坐而輕乎手食。律不得手近女人。尋復許親溺可援。是為凡夫之疑。果足以改聖人之律。益知二百五十非自然定法。如此則固守不為全得師心。未足多怪。夏五闕文固守不為疑。明慎所見茍了。何得顧眾而動。企之為義意在宜進。欲速則事不得行。端坐則不安其居。時有倨傲之夫。故非禮法所許一堂兩制。上人之同泯焉莫逆。弟子之和了然單獨。何敢當五十大陣。是用畏敵而默。庶乎上善之救。
范伯倫與生觀二法師書
外國風俗還自不同。提婆始來。義觀之徒莫不沐浴鉆仰。此蓋小乘法耳。便謂理之所極。謂無生方等之經皆是魔書。提婆末後說經。乃不登高座。法顯后至泥洹始唱。便謂常住
【現代漢語翻譯】 現代漢語譯本 一百五十條戒律中說，食物不能放在床上。丟棄的食物要放在右腳邊。又說，不得懸掛雙腳或交叉雙腿。這難道不是偏袒飲食的明顯證據嗎？戒律是沙門（shā mén，出家修行者）的秘密法門，不是國君不能預先聽聞的。現在施主們疑惑不解，想要興盛或廢除（戒律）。貧僧不得不權衡其輕重，略舉幾條來表明其有所依據，甘願接受宣講戒律的罪責。佛法的通達與否，取決於各位施主。通達則共同獲得護法的功德，阻塞則彼此都有滅法的罪過。希望各位認真思考，使顯隱之間都沒有遺憾。 回答義公 回答說：前面的論述已經包含了這些內容。這是因為上人您意氣風發，沒有仔細探究罷了。設立戒律是爲了防止過失，如果沒有過失，要戒律做什麼呢？所以愚昧迷惑的人，他們的戒律隨著世俗而改變律條。華夏（指中國）本來就沒有偏袒單腿坐的習慣，那麼聚攏屍骨或交叉雙腿的戒律，就可以稍微忽略。用手取食的戒律，沒有使用匙箸的條文。為什麼重視偏袒單腿坐，而輕視用手取食呢？戒律不允許手靠近女人，卻又允許親近溺水的兒童。這是凡夫的疑惑，難道足以改變聖人的戒律嗎？更加知道二百五十條戒律不是自然而然的定法。像這樣固守不放，不能完全領會老師的意圖，不值得過多奇怪。夏天五經有缺失的文字，固守不放也是一種疑惑。明白謹慎地看待事物，如果理解了，為什麼要在意眾人的看法而動搖呢？單腿坐的意義在於適宜前進。想要快速，事情就無法成功。端正坐著就不能安穩地居住。有時會有傲慢無禮的人，所以不被禮法所允許。一個佛堂兩種制度，上人們的相同之處消失了，沒有不同的意見。弟子們的和合清晰明瞭，獨自一人。怎麼敢抵擋五十大陣呢？因此畏懼敵人而沉默，希望得到上善的拯救。 范伯倫與生觀二法師書 外國的風俗習慣本來就不同。提婆（Dí pó，佛教論師，意為天）剛來的時候，義觀（Yì guān，人名）等人沒有不沐浴敬仰的。這大概是小乘佛法罷了。就認為這是真理的極致，認為無生（wú shēng，佛教術語，指不生不滅）方等（fāng děng，佛教經典，指廣大的經典）的經典都是魔書。提婆最後講經，竟然不登上高座。法顯（Fǎ xiǎn，東晉僧人）後來到達泥洹（Ní huán，即涅槃，佛教術語，指解脫），才開始宣揚常住（cháng zhù，佛教術語，指永恒不變）。
【English Translation】 English version It is said in the one hundred and fifty precepts that food should not be placed on the bed. Discarded food should be placed beside the right foot. It is also said that one should not hang the feet or cross the legs. Is this not clear evidence of partiality towards food? The precepts are the secret Dharma of the Shramanas (shā mén, monastic practitioners), and those who are not rulers of the country are not allowed to hear them in advance. Now, the benefactors are doubtful and want to promote or abolish (the precepts). This poor monk must weigh the importance of the matter and briefly cite a few points to show that there is a basis for them, and willingly accept the sin of proclaiming the precepts. Whether the Buddha's Dharma is understood or obstructed depends on you, the benefactors. If it is understood, we will jointly gain the merit of protecting the Dharma; if it is obstructed, we will all have the sin of destroying the Dharma. I hope you will think carefully so that there will be no regrets between the visible and the invisible. Answering Yigong The answer is: The previous discussion has already included these contents. This is because you, Superior One, are vigorous and have not carefully explored it. The precepts are established to prevent faults. If there are no faults, what are the precepts for? Therefore, ignorant and confused people change the precepts according to customs. China did not originally have the habit of sitting with one leg bent, so the precepts of gathering bones or crossing legs can be slightly ignored. The precept of eating with hands does not have the text of using spoons and chopsticks. Why do you value sitting with one leg bent and despise eating with hands? The precepts do not allow hands to be close to women, but they allow approaching drowning children. This is the doubt of ordinary people. Is it enough to change the precepts of the sages? It is even more known that the two hundred and fifty precepts are not naturally fixed laws. Like this, adhering to them without fully understanding the teacher's intention is not worth being too surprised about. The missing text in the Five Classics of summer, adhering to it is also a doubt. Understand and carefully look at things, if you understand, why care about the opinions of the crowd and waver? The meaning of sitting with one leg bent is to be suitable for advancing. If you want to be fast, things will not succeed. Sitting upright will not be able to live in peace. Sometimes there will be arrogant and rude people, so it is not allowed by etiquette and law. One hall with two systems, the similarities of the superiors disappear, and there are no different opinions. The harmony of the disciples is clear and distinct, alone. How dare I resist the fifty great formations? Therefore, I am afraid of the enemy and remain silent, hoping to be saved by the supreme good. Fan Bolun's Letter to Dharma Masters Shengguan Foreign customs are inherently different. When Deva (Dí pó, Buddhist philosopher, meaning 'god') first came, Yiguan (Yì guān, a person's name) and others all bathed and admired him. This is probably the Hinayana Dharma. They think this is the ultimate truth, and think that the Wusheng (wú shēng, Buddhist term, meaning 'unborn') Fangdeng (fāng děng, Buddhist scriptures, referring to vast scriptures) scriptures are all demonic books. When Deva lectured on the scriptures for the last time, he did not ascend the high seat. When Faxian (Fǎ xiǎn, a monk of the Eastern Jin Dynasty) later arrived at Nirvana (Ní huán, i.e., Nirvana, a Buddhist term, meaning liberation), he began to proclaim permanence (cháng zhù, Buddhist term, meaning eternal and unchanging).
之言眾理之最。般若宗極皆出其下。以此推之。便是無主于內。有聞輒變。譬之於射后破奪先。則知外國之律非定法也。
偏坐之家無時而正。高座說法亦復企據。外國之食多用於手。誡無匙筋。慧義之徒知而不改。至於偏坐永為不慚同。自為矛盾。其誰能解弟子意常謂與人同失賢于自伐。其是推心樂同。非敢許以求直。今之奉法白衣決不可作外國被服沙門何必苦守偏法。
論據食表
范伯倫
臣言。陛下體達佛理將究其致。遠心遐期研精入微。但恨起予非昔對揚未易。臣少信大法。積習善性。頗聞餘論彷彿玄宗。往者侍座過蒙眷誘。意猥辭訥不能有所運通。此之為恨畢世無已。臣近難慧義據食。蓋區區樂同之意。不敢求長於人。側餐下風已達天聽。臣請此事自一國偏法。非經通永制。外國風俗不同言語亦異。聖人不變其言。何獨苦改其用。言以宣意意達言忘。儀以存敬敬立形廢。是以聖人因事制戒隨俗變法。達道乃可無律。思夫其防彌繁。用舍有時通塞惟理。膠柱守株不以疏乎。今之沙門匠之善誘道無長一。各信所見鮮能虛受。乃至競異於一堂之內。不和於時雍之世。臣竊恥之。況于異臣者乎。司徒弘達悟有理中。不以臣言為非。今之令望通道未篤意無前定。以兩順為美。不斷為大。俟此
而制河可清矣。慧嚴道生本自不企。慧觀似悔始位伏度。聖心已當有。在今不望明詔孤發。但令聖旨粗達。宰相則下觀而化。孰曰不允。皇風方當遠暢。文軌將就大同。小異雖微。漸不可長。青青不伐將尋斧柯。故宜自邇及遠。令無思不服。江左中興高座來游愛樂華夏。不言此制。釋公通道最篤。不苦其節思而不改。容有其旨。羅什卓犖不羈。不正可測落髮而不偏據。如復可尋。禪師初至詣闕求通。欲以故林入據。理不可開。故不許其進。后東安眾集。果不偏食。此即先朝舊事。臣所親見者也。謹啟。
臣言。陛下近游祇洹。臣固請碑贊。如憶彷彿有許。法駕既旋。臣輒仰刊碑上曰。皇帝贊正此三字而已。專輒之罪思臣所甘。至於記福冥中未知彼齊。若賜神筆數字。臣死且不朽。以之弘獎風尚有益而無損。萬機朕有未暇聖旨自可援之。左史侍衛之臣。寧無自效之心。禆諶世叔何遠之有。可不勞聖慮。亦冕旒之意也。臣事久謝生涂已盡。區區在心唯來世而已。臣受恩深重祿賜有餘。自度終無報于聖世已矣。蓋首並結草之誠。愿陛下哀而弗責臣言。
詔知與慧義論據食。近亦粗聞率意不異來旨。但不看佛經無緣制以所見耳。不知慧嚴云何道生。便是懸同慧觀。似未肯悔。其始位也。比自可與諸道人更求其中耶
【現代漢語翻譯】 現代漢語譯本：如果制定了相關法令，那麼河水都可以變得清澈了。Huiyan（慧嚴）和Daosheng（道生）本來就不期望什麼。Huiguan（慧觀）似乎後悔最初的立場，願意服從制度。聖上的心意應該已經有所決斷。現在不期望聖上單獨頒佈詔令，只希望聖上的旨意能夠大致傳達。如果宰相能夠向下觀察並加以教化，誰說不會允許呢？皇家的風範正應該廣泛傳播，文章制度將要走向大同。細微的差異雖然很小，但逐漸發展就不可忽視。小樹如果不及時砍伐，將來就會尋找斧柄（比喻禍患由小變大）。所以應該從近及遠，使沒有想法的人也能信服。江左中興時期，高僧來此遊歷，喜愛華夏文化，但沒有提及這個制度。釋公（指佛教人士）信仰最為堅定，不以節食為苦，思考後也不改變。其中或許有他的深意。Kumarajiva（鳩摩羅什）卓越而不受約束，即使不端正也可以預測，即使落髮也不偏袒一方。如果恢復舊制，或許可以找到依據。有禪師剛來時，前往朝廷請求通融，想把原來的寺廟作為根據地，但道理上說不通，所以沒有允許他進入。後來，東安寺聚集了很多人，果然沒有偏袒一方。這些都是先朝的舊事，是臣親眼所見的。謹此稟告。
臣要說的是，陛下最近遊覽祇洹（Jetavana，佛陀傳法之地），臣懇請陛下撰寫碑文讚頌，好像記得陛下答應了。法駕返回后，臣就擅自在碑上刻了『皇帝贊正』這三個字。擅自行動的罪過，臣願意承擔。至於記錄福報的事情，臣在冥冥之中不知道他們是否一致。如果陛下能賜予神筆寫幾個字，臣即使死了也能不朽。用這些來弘揚風尚，有益而無害。萬機纏身，朕沒有空閑，聖旨自然可以援引。左史侍衛的臣子，難道沒有自我效力的心嗎？裨諶（Bi Chen，古代賢士）和世叔（Shishu，古代賢士）離我們並不遙遠。可以不必勞煩聖上的思慮，這也是冕旒（皇帝的帽子，代指皇帝）的意願。臣侍奉很久，已經到了生命的盡頭。心中所想的只有來世而已。臣受到的恩惠深重，得到的賞賜有餘，自己估計最終也無法報答聖上的恩情了。這大概就是首陽山（Shouyang Mountain）並和結草（Jiecao，報恩的故事）的誠意，希望陛下可憐我而不要責怪我。
詔書告知，與慧義（Huiyi）討論了關於飲食的論據。最近也大致聽說了，大意與之前的旨意沒有不同。只是因為不看佛經，所以沒有辦法根據自己的見解來制定法令。不知道Huiyan（慧嚴）怎麼說，Daosheng（道生）便是事先就贊同了。Huiguan（慧觀）似乎還不肯悔改他最初的立場。或許可以和各位道人一起進一步尋求其中的道理。
【English Translation】 English version: If regulations are established, even the river can be cleared. Huiyan (慧嚴, a monk's name) and Daosheng (道生, a monk's name) originally did not expect anything. Huiguan (慧觀, a monk's name) seems to regret his initial position and is willing to submit to the system. The Emperor's intention should already be decided. Now, I do not expect the Emperor to issue an edict alone, but only hope that the Emperor's will can be roughly conveyed. If the Prime Minister can observe and educate from below, who would say it is not allowed? The imperial style should be widely spread, and the literary system will move towards universal harmony. Small differences, though minor, should not be allowed to grow gradually. If a small tree is not felled in time, it will eventually seek an axe handle (metaphor for trouble growing from small beginnings). Therefore, it is appropriate to proceed from near to far, so that even those without ideas can be convinced. During the revival of Jiangzuo, eminent monks came to travel and loved Chinese culture, but did not mention this system. Master Shi (釋公, referring to a Buddhist) has the most steadfast faith, does not suffer from fasting, and does not change his mind after thinking. Perhaps there is a deeper meaning in it. Kumarajiva (鳩摩羅什, a famous translator of Buddhist scriptures) is outstanding and unrestrained, even if he is not upright, it can be predicted, even if he shaves his head, he does not favor one side. If the old system can be restored, perhaps a basis can be found. When a Zen master first arrived, he went to the court to request accommodation, wanting to use the original temple as a base, but it was unreasonable, so he was not allowed to enter. Later, many people gathered at Dong'an Temple, and indeed they did not favor one side. These are all old events of the previous dynasty, which I have personally witnessed. I respectfully report this.
What I want to say is that Your Majesty recently visited Jetavana (祇洹, the place where the Buddha preached), and I implored Your Majesty to write an inscription of praise, and I seem to remember that Your Majesty agreed. After the imperial carriage returned, I presumptuously engraved the three characters 'Emperor Praises Justice' on the stele. I am willing to bear the guilt of acting presumptuously. As for recording blessings, I do not know whether they are consistent in the dark. If Your Majesty could bestow a few words with a divine brush, I would be immortal even in death. Using these to promote the style of morality is beneficial and harmless. Entangled in myriad affairs, I have no time, and the imperial decree can naturally be invoked. Do the ministers of the Left History and the guards not have the heart to serve themselves? Bi Chen (裨諶, an ancient wise man) and Shishu (世叔, an ancient wise man) are not far from us. It is not necessary to trouble Your Majesty's thoughts, and this is also the intention of the imperial crown (冕旒, the emperor's hat, referring to the emperor). I have served for a long time and have reached the end of my life. What I have in mind is only the next life. I have received deep grace and abundant rewards, and I estimate that I will not be able to repay Your Majesty's kindness in the end. This is probably the sincerity of Shouyang Mountain (首陽山, where hermits starved themselves) and Jiecao (結草, a story of repaying kindness), and I hope that Your Majesty will pity me and not blame me.
The edict informs that the arguments about diet have been discussed with Huiyi (慧義, a monk's name). Recently, I have also heard roughly that the general idea is not different from the previous decree. It is only because I do not read Buddhist scriptures that I have no way to formulate laws based on my own views. I do not know what Huiyan (慧嚴, a monk's name) says, Daosheng (道生, a monk's name) agreed in advance. Huiguan (慧觀, a monk's name) seems unwilling to repent of his initial position. Perhaps we can further seek the truth with the other monks.
。祇洹碑贊及不憶相許。既非所習加以無暇。不獲相酬。甚以為恨。
重表
臣言。奉被明詔。悚懼屏營。管穴偏見不足陳聞。直以事已上達不寧寢默。今敕又令更求其中。是用猖狂復申本懷。臣謂理之所在。幸可不以文害意。五帝不相襲禮。三王不沿其樂。革命隨時其義並大。莊周以今古譬舟車。孟軻以專信書不如無書。是故證羊非直聞。斯兩用大道之行。天下為家臣之區區一堂之同。而況異俗偏制。本非中庸之教。義生觀得像弘接聖旨。脫有下問。望其依理上酬。不敢以多自助取長於人。慧觀答臣都無理據。唯袖臣以過言。貶臣以干非。推此疑其必悔未便有反善怙辭。臣弘亦謂為然。慧義弘陣已崩走伏路絕。恃此為救。難乎自免。況復司契在上。道辭知窮。臣近難慧觀。輒覆上呈如左。臣以愚鄙將智而耄。豈惟言之不中。深懼不覺其惛侍衛之臣實時之望。既不能矜臣此意。又不能誨臣不逮。此皆臣目招之自咎而已。伏願。
陛下。錄其一往之至。不以知拙為罪。復敦冒昧於穢。竊恃古典不加刑之年。
尚書令何充奏沙門不應盡敬
晉咸康六年。成帝幼沖。庾冰輔政。謂沙門應盡敬王者。尚書令何充等議不應敬。下禮官詳議。博士議與充同。門下承冰旨為駁。尚書令何充及僕射褚翌
【現代漢語翻譯】 現代漢語譯本：關於祇洹碑贊和不憶相許之事，因為不是我所熟悉的，加上沒有時間，所以沒能回覆，深感遺憾。
重申奏表
臣稟告：奉到陛下的明詔，我既敬畏又惶恐。我管窺蠡測的偏見不足以陳述上聞，只是因為事情已經上達天聽，不敢隱瞞不言。現在陛下又下令進一步探求其中的道理，因此我冒昧地再次陳述我的想法。我認為真理所在，希望陛下不要因為文字而妨礙理解。五帝不沿襲彼此的禮制，三王不沿用彼此的樂章。變革隨著時代而變化，這種意義非常重大。莊周用今古來比喻舟車，孟軻認為完全相信書不如沒有書。因此，證羊並非只是聽聞而已，這兩種說法都適用於大道執行的道理。天下為公，臣下如同一個屋檐下的同僚，更何況是不同的風俗和偏頗的制度，本來就不是中庸之道。我從義理的觀察中領悟到，希望能弘揚聖旨。如果陛下有所垂問，希望能夠依據道理來回復。我不敢因為自己懂得的多就自以為是，勝過別人。慧觀回答我，完全沒有道理依據，只是用過激的言辭來指責我，用不符合事實的事情來貶低我。由此推斷，他必定會後悔，還沒有反過來向善，只是固執己見。臣弘也認為是這樣。慧義和弘的陣營已經崩潰，走投無路。他們依仗這些來挽救自己，恐怕難以自免。更何況有司契在上，他們也知道自己的言辭已經理屈詞窮。我最近詰難慧觀，隨即呈上奏表如左。我以愚笨的才能和衰老的智慧，恐怕不僅是言語不中肯，更擔心自己沒有察覺到自己的昏聵。侍衛之臣是陛下實時所仰仗的，他們既不能體諒我的心意，又不能教誨我的不足，這都是我咎由自取。伏請
陛下，採納我一貫忠誠的心意，不要因為我的見識淺薄而降罪，再次冒昧地陳述我的想法。我私下認為，按照古代的制度，不應該對沒有犯罪的人施加刑罰。
尚書令何充上奏沙門不應盡敬
晉咸康六年，成帝年幼，由庾冰輔政。庾冰認為沙門應該對君王盡敬。尚書令何充等人認為不應該盡敬。朝廷將此事下發給禮官詳細討論。博士的意見與何充相同。門下省秉承庾冰的旨意進行駁斥。尚書令何充及僕射褚翌
【English Translation】 English version: Regarding the eulogy for the Jetavana Stupa and the matter of 'not remembering mutual promises,' because they are not familiar to me, and I have no time, I was unable to respond, which I deeply regret.
Re-submission of Memorial
I report: Having received Your Majesty's clear edict, I am both awed and apprehensive. My limited and biased views are insufficient to be presented, but because the matter has already reached Your Majesty's ears, I dare not remain silent. Now, Your Majesty has ordered further investigation into the reasons behind it, so I presumptuously reiterate my thoughts. I believe that where truth lies, I hope Your Majesty will not let the words obscure the meaning. The Five Emperors did not inherit each other's rituals, and the Three Kings did not continue each other's music. Revolution changes with the times, and its significance is great. Zhuang Zhou used the past and present to illustrate boats and carriages, and Mencius believed that it is better to have no books than to completely trust them. Therefore, 'seeing a sheep' is not just hearing about it; both of these sayings apply to the principle of the Great Way. The world is for all, and subjects are like colleagues under one roof, let alone different customs and biased systems, which are not the teachings of the Doctrine of the Mean. I have realized this from the observation of righteousness, and I hope to promote the Holy Will. If Your Majesty has any questions, I hope to respond according to reason. I dare not be self-righteous because I know a lot and surpass others. Hui Guan's response to me has no rational basis, but only uses excessive words to accuse me and demeans me with untrue things. From this, I infer that he will surely regret it, and has not turned to good, but only stubbornly clings to his own opinions. Minister Hong also thinks so. The camps of Hui Yi and Hong have collapsed and are desperate. They rely on these to save themselves, but I am afraid it will be difficult to escape. Moreover, the Scribes are above, and they know that their words are exhausted. I recently questioned Hui Guan, and then presented the memorial as left. With my foolish talent and aging wisdom, I am afraid that not only are my words inappropriate, but I am even more afraid that I have not noticed my own confusion. The ministers of the guard are what Your Majesty relies on in real time. They cannot understand my intentions, nor can they teach me my shortcomings. This is all my own fault. I humbly request
Your Majesty, to accept my consistent loyalty, and not to punish me for my shallow knowledge, and to presumptuously state my thoughts again. I privately believe that, according to the ancient system, those who have not committed crimes should not be punished.
Memorial from Shangshu Ling He Chong that Monks Should Not Be Required to Pay Full Respect
In the sixth year of Xiankang of the Jin Dynasty, Emperor Cheng was young, and Yu Bing assisted in the government. Yu Bing believed that monks should pay full respect to the monarch. Shangshu Ling He Chong and others believed that they should not pay full respect. The court sent this matter to the officials of rites for detailed discussion. The opinion of the doctors was the same as that of He Chong. The Menxia Province followed Yu Bing's intention to refute it. Shangshu Ling He Chong and Pu She Chu Yi
諸葛恢尚書憑懷謝廣等奏。沙門不應盡敬。
尚書令冠軍撫軍都鄉侯臣充。散騎常侍左僕射長平伯臣翌。散騎常侍右僕射建安伯臣恢。尚書關中侯臣懷守。尚書昌安子臣廣等言。世祖武皇帝以盛明革命肅祖明皇帝聰聖玄覽。豈於時沙門不易屈膝。顧以不變其修善之法。所以通天下之志也。愚謂宜遵承先帝故事。于義為長。庾冰重諷旨。謂應盡敬。為晉成帝作詔。
夫萬方殊俗神道難辯。有自來矣。達觀傍通誠當無怪。況阿跪拜之禮何必尚然。當復原先王所以尚之之意。豈直好此屈折而坐遘槃辟哉。固不然矣。因父子之敬。建君臣之序。製法度崇禮秩。豈徒然哉。良有以矣。既其有以。將何以易之。然則名禮之設。其無情乎。且今果有佛耶。將無佛耶。有佛耶其道固弘。無佛耶義將何取。繼其信然將是方外之事。方外之事豈方內所體。而當矯形骸違常務。易禮典棄名教。是吾所甚疑也。名教有由來。百代所不廢。昧旦丕顯後世猶殆。殆之為弊其故難尋。而今當遠慕芒昧依俙未分。棄禮於一朝。廢教於當世。使夫凡流傲逸憲度。又是吾之所甚疑也。縱其信然縱其有之。吾將通之於神明。得之於胸懷耳。軌憲宏模固不可廢之於正朝矣。凡此等類皆晉民也。論其才智又常人也。而當因所說之難辯。假服飾以凌度。
【現代漢語翻譯】 現代漢語譯本： 諸葛恢（人名，官職為尚書）與謝廣（人名）等人上奏，認為沙門（佛教出家人）不應該受到完全的尊敬。
尚書令冠軍撫軍都鄉侯臣充（官名和爵位），散騎常侍左僕射長平伯臣翌（官名和爵位），散騎常侍右僕射建安伯臣恢（官名和爵位），尚書關中侯臣懷守（官名和爵位），尚書昌安子臣廣（官名和爵位）等人進言：世祖武皇帝（晉武帝）以其盛大的英明開創基業，肅祖明皇帝（晉明帝）以其聰慧的觀察力進行治理。難道在那個時候，沙門不應該屈膝行禮嗎？考慮到不改變他們修善的方法，所以才通達天下人的意願。我們認為應該遵循先帝的舊例，在道義上是長久的。庾冰（人名）多次強調皇帝的旨意，認為應該完全尊敬沙門，併爲晉成帝（皇帝名）起草詔書。
各種地方的風俗不同，神道的真假難以辨別，自古以來就是這樣。通達的人從多方面觀察，自然不會覺得奇怪。何況只是阿諛跪拜的禮節，何必如此看重呢？應該恢復先王重視禮節的本意。難道只是喜歡這種彎曲身體而坐，遇到困難就逃避嗎？肯定不是這樣的。因為有父子之間的尊敬，才建立君臣之間的秩序，制定法度，崇尚禮儀等級，難道是徒勞的嗎？肯定是有原因的。既然有原因，為什麼要改變它呢？那麼，名分和禮節的設立，難道是沒有意義的嗎？而且現在果真有佛嗎？還是沒有佛呢？如果有佛，那麼佛道自然弘揚；如果沒有佛，那麼道義又從何而來呢？如果確實有佛，那麼這是方外之事（世俗之外的事情）。方外之事，怎麼能被方內（世俗之內）所效仿呢？而要改變形體，違背常理，改變禮儀制度，拋棄名教，這是我非常懷疑的。名教有其由來，歷經百代而不廢棄。即使在黎明時分顯現出來，後世仍然會懷疑。懷疑所帶來的弊端，其原因難以尋找。而現在卻要遠遠地仰慕那模糊不清、依稀難辨的事物，在一朝之間拋棄禮儀，在當世廢棄名教，使得那些平庸之輩傲慢放縱，破壞法度，這也是我非常懷疑的。即使確實有佛，即使確實存在，我也會在神明那裡領會，在心中理解。規章制度和宏大的模式，本來就不應該在朝廷上廢棄。這些僧侶都是晉朝的百姓。從他們的才智來看，也只是普通人。卻因為他們所說的難以辨別，憑藉著特殊的服飾來超越常人。
【English Translation】 English version: Zhūgě Huī (name, official title: Minister of the Imperial Secretariat) and Xiè Guǎng (name) and others submitted a memorial, arguing that Śramaṇas (Buddhist monks) should not receive complete reverence.
'Your subject Chōng (official title and nobility), General of the Vanguard, Pacification General, Marquis of Dūxiāng; your subject Yì (official title and nobility), Attendant Gentleman of the Palace, Left Vice Director of the Department of State Affairs, Earl of Chángpíng; your subject Huī (official title and nobility), Attendant Gentleman of the Palace, Right Vice Director of the Department of State Affairs, Earl of Jiàn'ān; your subject Huái Shǒu (official title and nobility), Minister of the Imperial Secretariat, Marquis of Guānzhōng; your subject Guǎng (official title and nobility), Minister of the Imperial Secretariat, Viscount of Chāng'ān, and others, submit: Emperor Wǔ (of the Jin Dynasty) founded the dynasty with great wisdom, and Emperor Míng (of the Jin Dynasty) governed with intelligent observation. Could it be that at that time, Śramaṇas should not have bowed in reverence? Considering that their practice of cultivating goodness should not be changed, the will of all under heaven was thus accommodated. We believe that the precedents set by the former emperors should be followed, as it is morally sound in the long run.' Yǔ Bīng (name) repeatedly emphasized the emperor's decree, believing that Śramaṇas should be fully respected, and drafted an edict for Emperor Chéng (of the Jin Dynasty).
'The customs of various regions are different, and the truth of spiritual paths is difficult to discern; this has been the case since ancient times. Those who are enlightened and understand from multiple perspectives will naturally not find it strange. Moreover, why should we place so much importance on mere flattery and prostration? We should restore the original intention of the former kings in valuing ritual. Is it merely to enjoy bending the body while sitting, evading difficulties when encountered? Certainly not. It is because of the respect between father and son that the order between ruler and subject is established, laws are enacted, and ritual hierarchy is emphasized. Is this all in vain? Surely there is a reason. Since there is a reason, why should we change it? Then, is the establishment of names and rituals meaningless? Furthermore, does the Buddha truly exist now? Or does the Buddha not exist? If the Buddha exists, then the Buddha's path will naturally flourish; if the Buddha does not exist, then where does the righteousness come from? If it is indeed true that the Buddha exists, then this is a matter beyond the mundane world. How can matters beyond the mundane world be imitated by those within the mundane world? To alter one's form, violate the norm, change the ritual system, and abandon the teachings of Confucianism is what I deeply doubt. The teachings of Confucianism have their origins and have not been abandoned for hundreds of generations. Even if they appear at dawn, later generations will still have doubts. The harm caused by doubt is difficult to trace. Yet now, we are to admire from afar that which is vague and indistinct, abandoning rituals in a single morning and abolishing teachings in the present age, causing ordinary people to become arrogant and unrestrained, disrupting the laws and standards. This is also what I deeply doubt. Even if the Buddha truly exists, I will comprehend it through the divine and understand it in my heart. The rules and grand models should not be abandoned in the imperial court. All these monks are subjects of the Jin Dynasty. Judging by their talents, they are merely ordinary people. Yet, because what they say is difficult to discern, they rely on special attire to transcend ordinary people.'
抗殊俗之傲禮。直形骸于萬乘。又是吾所弗取也。諸君並國器也。悟言則當測幽微。論治則當重國典。茍其不然。吾將何述焉。
尚書令何充及褚翌諸葛恢馮懷謝廣等重表
尚書令冠軍撫軍都鄉侯臣充。散騎常侍左僕射長平伯臣翌。散騎常侍右僕射建安伯臣恢。尚書關中侯臣懷守。尚書安昌子臣廣等言。詔書如右。臣等闇短。不足以讚揚聖旨宣暢大義。伏省明詔震懼屏營。輒共尋詳有佛無佛。固非臣等所能定也。然尋其遺文鉆其要旨。五戒之禁實助王化。賤照照之名行。貴冥冥之潛操。行德在於忘身。抱一心之情妙。且興自漢世迄於今日。雖法有隆衰而弊無妖妄。神道經久未有比也。夫誼有損也況必有益。臣之愚誠實愿塵露之微增潤嵩海。區區之況上卑皇極。今一令其拜遂壞其法。令修善之俗廢于聖世習實生常必致愁懼隱之。臣心竊所未安。臣雖矇蔽豈敢以偏見疑誤聖聽。直謂世經三代人更明聖。今不為之制無虧王法而幽冥之格可無壅滯。是以復陳愚誠。乞垂省察。謹啟。
成帝重詔
省所陳具情旨。幽昧之事誠非寓言所盡。然其較略及大人神常度。粗復有分例耳。大都百王制法。雖質文隨時。然未有以殊俗參治恢誕雜化者也。豈曩聖之不達。來聖之宏通哉。且五戒之才善粗擬似人倫。而更
【現代漢語翻譯】 現代漢語譯本： 鄙視異族的傲慢禮節，使高官顯貴屈尊降貴，這些都不是我所贊同的。各位都是國家的棟樑，一起討論就應當探究深奧微妙的道理，議論政事就應當重視國家的典章制度。如果不是這樣，我又能說什麼呢？
尚書令何充以及褚翌、諸葛恢、馮懷、謝廣等再次上表：
尚書令、冠軍將軍、撫軍將軍、都鄉侯臣何充，散騎常侍、左僕射、長平伯臣褚翌，散騎常侍、右僕射、建安伯臣諸葛恢，尚書、關中侯臣馮懷守，尚書、安昌子臣謝廣等上言：詔書內容如右。臣等才識淺薄，不足以讚揚聖上的旨意，宣揚偉大的道理。恭敬地閱讀聖上的詔書，內心震動恐懼，反覆思量是否有佛這件事，實在不是臣等所能確定的。然而，探尋佛的遺留文章，研究其中的重要宗旨，佛教的五戒確實有助於王道的教化。看重不為人知的善行，珍視暗中的高尚品德。行善在於忘卻自身，保持一心清凈的情懷。況且佛教興起于漢代，一直延續到今天，雖然佛法有興盛和衰落，但是弊端中沒有妖言惑眾的事情，這種精神信仰經歷長久的時間也沒有可以相比的。如果提倡佛法有好處，更何況必定有益處呢？臣等愚昧的誠意，實在希望像塵土露珠一樣，能夠稍微增潤高山大海。微小的境況，向上卑微地效力于皇極。現在一旦下令禁止佛教的禮拜，就會破壞佛教的法規。使修習善行的風俗在聖明的時代廢止，習慣一旦形成常態，必定導致百姓愁苦恐懼，隱藏起來。臣的心裡實在感到不安。臣雖然愚昧無知，怎敢用片面的見解來疑惑聖上的聽聞。只是認為世事已經經歷了三代，人們更加明智聖明，現在不為佛教制定法規，也不會損害王法，而且幽冥之中的感應可以不被阻塞。因此再次陳述愚昧的誠意，懇請皇上明察。謹奏。
成帝再次下詔：
朕已經審閱了你們所陳述的詳細情況和真實想法。幽深隱晦的事情，確實不是簡單的言語所能完全表達的。然而，大致比較一下，以及聖人和神仙所遵循的常理，大概還有一些區分的條例。大凡歷代君王制定法規，雖然質樸和文飾隨著時代而變化，但是沒有用異族的風俗來參與治理，用荒誕的言論來混淆教化的。難道是過去的聖人不通達，而未來的聖人更加宏大通達嗎？況且佛教的五戒，其才智和善良，粗略地類似於人倫道德，然而
【English Translation】 English version: To scorn the arrogant rituals of foreign customs, and to demean dignitaries of the court, are things I do not approve of. You are all pillars of the state. When we converse, we should explore profound and subtle principles. When we discuss governance, we should value the institutions of the state. If it is not so, what shall I say?
The Director of the Imperial Secretariat, He Chong, along with Chu Yi, Zhuge Hui, Feng Huai, Xie Guang, and others, submitted another memorial:
Your subject He Chong, Director of the Imperial Secretariat, General of the Champion Army, General Who Pacifies the Army, Marquis of Duxiang; your subject Chu Yi, Attendant in Ordinary, Left Director of the Palace Secretariat, Earl of Changping; your subject Zhuge Hui, Attendant in Ordinary, Right Director of the Palace Secretariat, Earl of Jian'an; your subject Feng Huai, Director of the Imperial Secretariat, Marquis of Guanzhong; your subject Xie Guang, Director of the Imperial Secretariat, Viscount of Anchang, and others, submit this memorial: The imperial edict is as stated on the right. We, your subjects, are ignorant and lack the ability to praise the sacred will and proclaim the great principles. We have respectfully read the clear edict and are filled with awe and trepidation. We have repeatedly considered the question of whether or not the Buddha exists, but this is not something we can determine. However, upon examining the surviving texts and studying their essential tenets, we find that the Five Precepts of Buddhism truly assist in the transformation of the people through the kingly way. They value virtuous actions done in obscurity and cherish noble character hidden from view. The practice of virtue lies in forgetting oneself, and in maintaining a pure and focused mind. Moreover, Buddhism arose in the Han dynasty and has continued to this day. Although the Dharma has experienced periods of prosperity and decline, its practices have never involved妖言惑眾 (yāoyán huòzhòng, bewitching the public with rumors). This spiritual belief has endured for a long time without parallel. If promoting Buddhism has benefits, how much more so if it is certainly beneficial? We, your foolish subjects, sincerely hope that, like dust and dew, we can slightly enrich the high mountains and great seas. In our humble circumstances, we respectfully serve the皇極 (huángjí, the imperial standard). Now, if an order is given to prohibit Buddhist worship, it will destroy the laws of Buddhism. It will cause the custom of cultivating good deeds to be abolished in this enlightened age. Habits, once formed, become the norm, and this will inevitably lead to the people's sorrow and fear, causing them to hide their beliefs. This is something that we, your subjects, feel uneasy about. Although we are ignorant and unenlightened, how dare we use our biased views to mislead the sacred hearing? We simply believe that the world has experienced three dynasties, and the people are now more intelligent and enlightened. If we do not make laws for Buddhism now, it will not harm the laws of the king, and the response in the unseen realm can be unimpeded. Therefore, we once again present our foolish sincerity, and we beg Your Majesty to examine it carefully. We respectfully submit this memorial.
Emperor Cheng issued another edict:
I have reviewed the detailed circumstances and true intentions that you have presented. The profound and obscure matters are indeed not something that can be fully expressed in simple words. However, upon making a rough comparison, and considering the norms followed by sages and immortals, there are still some distinguishing principles. In general, the laws established by the kings of all ages, although their simplicity and refinement change with the times, have never used the customs of foreign peoples to participate in governance, or used absurd theories to confuse the teachings. Could it be that the sages of the past were not enlightened, while the sages of the future are more vast and enlightened? Moreover, the Five Precepts of Buddhism, in their talent and goodness, roughly resemble human ethics, but...
於世主略其禮敬耶。禮重矣。敬大矣。為治之綱盡於此矣。萬乘之君非好尊也。區域之民非好卑也。而卑尊不陳王教不得不一。二之則亂。斯曩聖所以憲章體國。所宜不惑也。通才博採往備其事。修之家可矣。修之國及朝則不可。斯豈不遠也。省所陳果亦未能了有之與無矣。縱其了猶謂不可以參治。而況都無而當以兩行耶。
尚書令何充僕射褚翌等三奏不應敬事
臣等雖誠闇蔽不通遠旨。至於幹幹夙夜思修王度。寧茍執偏管而亂大倫。直以漢魏逮晉不聞異議尊卑憲章無或暫虧也。今沙門之慎戒專專然及為其禮一而已矣。至於守戒之篤者。亡身不吝。何敢以形骸而慢禮敬哉每見燒香咒愿。必先國家欲福祐之隆。情無極已奉上崇順。出於自然禮儀之簡。蓋是專一守法。是以先聖御世。因而弗革也。天網恢恢疏而不失。臣等慺慺以為不令致拜於法無虧。因其所利而惠之。使賢愚莫敢不用情。則上有天覆地載之施。下有守一修善之人。謹復陳其愚淺。愿蒙省察。謹啟。於時庾冰議寢竟不施敬。
桓玄與八座書論道人敬事
玄再拜白頓首。八日垂至舊諸沙門皆不敬王者。何庾雖已論之而並率所見。未是以理相屈也。庾意在尊主而理據未盡。何出於偏信遂淪名體。夫佛之為化。雖誕以茫浩推于視聽之外。
然以敬為本。此處不異。蓋所期者殊非敬恭宜廢也。老子同王侯於三大。原其所重。皆在於資生通運。豈獨以聖人在位而比稱二儀哉。將以天地之大德曰生。通生理物。存乎王者。故尊其神器而禮寔惟隆。豈是虛相崇重義存君御而已哉。沙門之所以生生資存。亦日用於理命。豈有受其德而遺其禮。沾其惠而廢其敬哉。既理所不容。亦情所不安。一代之大事。宜共求其衷想。復相與研盡之。比八日令得詳定也。桓玄再拜頓首。敬謂。
八座答 此一首出故事
中軍將軍尚書令宜陽開國侯桓謙等。惶恐死罪奉誨使沙門致敬王者何庾雖論竟未究盡。此是大事宜使允中。實如雅論。然佛法與堯孔殊趣。禮教正乖。人以髮膚為重。而髡削不疑。出家棄親不以色養為孝。土木形骸絕欲止競。不期一生要福萬劫。世之所貴已皆落之。禮教所重意悉絕之。資父事君天屬之至。猶離其親愛。豈得致禮萬乘。勢自應廢。彌歷三代置其絕羈當以神明無方示不以崖檢。視聽之外或別有理。今便使其致恭。恐應革者。多非惟拜起。又王者奉法出於敬信其理而變其儀。復是情所未了。即而容之。乃是在宥之弘王令以別答公難孔國張敞在彼想已面咨所懷道寶諸道人。並足酬對高旨。下官等不識佛理。率情以言愧不足覽。謙等惶恐死罪。
【現代漢語翻譯】 現代漢語譯本：然而，一切以敬為根本。這一點在這裡沒有不同。大概是因為我們所期望的不同於僅僅是敬恭而不應廢棄。老子將君王與天、地並列為『三大』之一，探究其所重視的，都在於資養生命、通達執行。難道僅僅是因為聖人在位，才將他與天地相提並論嗎？將天地最大的德行稱為『生』，通達生命的道理，治理萬物，這都存在於君王身上。所以要尊重他的權位，而禮儀也確實非常隆重。難道這僅僅是虛假的互相崇敬，意義只在于君王統治而已嗎？沙門之所以能夠生存和得到資助，也是每天都在運用佛理來延續生命。難道能接受他的恩德而遺忘禮儀，享受他的恩惠而廢棄尊敬嗎？這既是道理所不能容許的，也是情理所不能安寧的。這是一代的大事，應該共同尋求其中的真諦，再互相研究透徹。希望在八日之內能夠詳細確定下來。桓玄再次拜謝，恭敬地說道。
八座的答覆：這第一條出自舊例。
中軍將軍、尚書令、宜陽開國侯桓謙等人，惶恐萬分，以死謝罪，奉命使沙門向君王致敬。何庾雖然討論了，但最終沒有完全弄清楚。這是大事，應該使其允當而中正。確實如您高雅的論述。然而，佛法與堯、孔的主張截然不同，禮教也完全相悖。人們認為頭髮和面板很重要，卻毫不猶豫地剃掉。出家人拋棄親人，不以供養父母為孝。他們像土木一樣對待自己的身體，斷絕慾望，停止爭鬥。他們不求一生的幸福，而要追求萬劫的福報。世俗所珍視的，他們都已經拋棄。禮教所重視的意義，他們都完全斷絕。贍養父親，侍奉君王，是天性所至。他們卻仍然要離開親人的愛。怎麼能讓他們向萬乘之君致禮呢？這在情勢上自然應該廢除。經歷了三個朝代，朝廷對他們不加約束，大概是因為神明沒有固定的處所，不能用固定的法度來約束他們。在視聽之外，或許還有別的道理。現在如果讓他們致敬，恐怕應該改變的，不僅僅是拜起。而且君王奉行佛法，是出於敬信其中的道理，如果改變了禮儀，這在情理上還是沒有弄清楚。如果容許他們這樣做，那就是在寬容之中弘揚佛法。請您命令孔國、張敞在那裡，想必已經當面諮詢了您的想法。道寶等各位道人，也足以應對您的高明見解。下官等不瞭解佛理，只是按照情理來說，恐怕不足以供您採納。桓謙等人惶恐萬分，以死謝罪。
【English Translation】 English version: However, respect is fundamental. This is no different here. It is probably because what we expect is different from merely being respectful, which should not be abandoned. Laozi equates the ruler with Heaven and Earth as one of the 'Three Greats,' exploring what he values, which lies in nourishing life and facilitating operation. Is it only because the sage is in power that he is compared to Heaven and Earth? The greatest virtue of Heaven and Earth is called 'life,' and the principle of life is understood, and all things are governed, which resides in the ruler. Therefore, his authority should be respected, and the etiquette is indeed very grand. Is this merely a false mutual respect, with the meaning only residing in the ruler's governance? The reason why the Shramanas can survive and be supported is also because they use Buddhist principles to prolong life every day. How can they accept his grace and forget etiquette, enjoy his favor and abandon respect? This is not only intolerable in reason, but also uneasy in emotion. This is a major event of the era, and we should jointly seek the truth in it, and then study it thoroughly together. I hope that it can be determined in detail within eight days. Huan Xuan bowed again and said respectfully.
The Eight Seats replied: This first item comes from past precedents.
General of the Central Army, Minister of the Imperial Secretariat, and Marquis of Yiyang, Huan Qian, and others, in great fear, plead guilty with death, and were ordered to have the Shramanas pay respect to the ruler. Although He Yu discussed it, he did not fully understand it in the end. This is a major event, and it should be made appropriate and impartial. It is indeed as your elegant discussion states. However, the Buddha's teachings are completely different from those of Yao and Confucius, and the etiquette is completely contrary. People consider hair and skin to be important, but they shave them off without hesitation. Monastics abandon their relatives and do not consider supporting their parents as filial piety. They treat their bodies like wood and earth, cut off desires, and stop fighting. They do not seek happiness in this life, but seek blessings for countless eons. What the world cherishes, they have already abandoned. The meaning that etiquette values, they have completely cut off. Supporting one's father and serving one's ruler is a matter of natural affection. Yet they still leave the love of their relatives. How can they be made to pay respect to the ruler of ten thousand chariots? This should naturally be abolished in terms of the situation. Having gone through three dynasties, the court has not restrained them, probably because the deities have no fixed abode and cannot be restrained by fixed laws. Beyond what is seen and heard, there may be other reasons. Now, if they are made to pay respect, I am afraid that what should be changed is not just bowing and rising. Moreover, the ruler upholds the Dharma out of respect and faith in its principles. If the etiquette is changed, this is still not clear in terms of reason and emotion. If they are allowed to do so, it is to promote the Dharma in tolerance. Please order Kong Guo and Zhang Chang to be there, and they must have consulted your thoughts in person. Dao Bao and other Daoists are also sufficient to respond to your brilliant insights. Your subordinates do not understand Buddhist principles, and only speak according to reason and emotion, and I am afraid that it is not enough for you to adopt. Huan Qian and others are in great fear, and plead guilty with death.
桓玄與王令書論道人應敬王事
沙門抗禮至尊。正自是情所不安。一代大事。宜共論盡之。今與八座書。向已送都。今付此信。君是宜任此理者。遲聞德音。
王令答桓書
領軍將軍吏部尚書中書令武剛男王謐。惶恐死罪奉誨。及道人抗禮至尊。並見與八座書。具承高旨。容音之唱辭理兼至。近者亦粗聞公道未獲究盡。尋何庾二旨。亦恨不悉。以為二論漏于偏見。無曉然厭心處真如雅誨。夫佛法之興出自天竺。宗本幽遐難以言辯。既涉乎教。故可略而言耳。意以為殊方異俗雖所安每乖。至於君御之理。莫不必同。今沙門雖意深於敬不以形屈為禮。跡充率土而趣超方內者矣。是以外國之君莫不降禮。良以道在則貴。不以人為輕重也。尋大法宣流為日諒久。年逾四百歷代有三。雖風移政易而弘之不異。豈不以獨絕之化有日用於陶漸。清約之風無害於隆平者乎。故王者恭己不悢悢于缺戶。沙門保真不自疑于誕世者也。承以通生理物存乎王者。考諸理歸實如嘉論。三複德音不能巳已。雖欲奉酬言將無寄。猶以為功高者不賞惠深者忘謝。雖復一拜一起。亦豈足答濟通之德哉。公眷眄未遺猥見逮問。輒率陳愚管不致嫌于所奉耳。愿不以人廢言。臨白反側謐惶恐死罪。
桓難
來示云。沙門
【現代漢語翻譯】 現代漢語譯本：
桓玄與王令書討論道人是否應該尊敬君王之事：
『沙門（Śrāmaṇa，佛教出家人）對至尊不行跪拜之禮，實在讓我心裡感到不安。這是一件關係到國家的大事，應該一起充分討論。我已經給八座（指尚書八省的長官）寫了信，已經送到京都。現在把這封信給你，你最適合負責處理這件事。期待聽到你的高見。』 王令回覆桓玄的書信：
『領軍將軍、吏部尚書、中書令、武剛男王謐（Wáng Mì）惶恐萬分，冒死拜讀您的教誨。關於道人（指佛教出家人）是否應該對至尊行禮，以及您給八座的信，都已拜讀，完全明白了您的高見。您的言辭精闢，道理深刻。近來我也粗略聽聞了一些相關的道理，但未能深入研究。我查閱了何充和庾冰的兩種觀點，也遺憾未能完全瞭解。我認為這兩種觀點都存在偏頗，沒有讓人完全信服的地方，遠不如您高雅的教誨。佛法（Buddha Dharma）的興起，源於天竺（古代印度），其根本深奧玄妙，難以用言語表達。既然涉及教義，所以可以略微談談我的看法。我認為，不同的地方和習俗，雖然人們所習慣的方式各不相同，但對於君王統治的道理，必定是相同的。如今沙門（Śrāmaṇa）雖然內心深懷敬意，但不以身體的屈服作為禮節，他們的足跡遍佈天下，但志向卻超越世俗之外。因此，外國的君王沒有不向他們行禮的，這是因為道在他們身上，所以才顯得尊貴，而不是因為人的地位輕重。追溯大法（偉大的佛法）的宣揚和流傳，時間已經很久了，經歷了四百多年和三個朝代。雖然世事變遷，政權更迭，但弘揚佛法的事業卻沒有改變。這難道不是因為這獨特超絕的教化，對社會教化有潛移默化的作用，清凈簡約的風尚，對國家的興盛沒有妨礙嗎？所以君王恭敬自身，不為百姓的缺少而憂慮，沙門（Śrāmaṇa）保持真我，不懷疑自己降生於世的意義。您認為治理百姓、管理萬物在於君王，考察這些道理，確實如您所說。我反覆閱讀您的教誨，不能停止。雖然想回復您的恩情，但言語卻無從寄託。我認為功勞高的人不求賞賜，恩惠深的人忘記感謝。即使我再三拜謝，又怎麼能報答您通達事理的恩德呢？您沒有忘記我，還特意垂詢，我冒昧地陳述我的淺薄見解，不讓您懷疑我所奉行的道理。希望您不要因為我人微言輕而廢棄我的言論。臨表涕零，王謐（Wáng Mì）惶恐萬分，冒死上書。』 桓玄的詰難：
『來信說，沙門（Śrāmaṇa）……』 English version:
Huan Xuan and Wang Ling discussed in a letter whether monks should respect the king:
'That Śrāmaṇas (Buddhist monks) do not bow to the supreme ruler makes me feel uneasy. This is a major issue for the nation and should be fully discussed together. I have already written to the Eight Seats (referring to the heads of the eight departments of the Shangshu), and it has been sent to the capital. Now I am sending this letter to you, as you are the most suitable person to handle this matter. I look forward to hearing your insightful opinion.' Wang Ling's reply to Huan Xuan's letter:
'Wang Mi (Wáng Mì), General of the Vanguard, Minister of Personnel, Director of the Secretariat, and Baron of Wugang, in fear and trembling, risks death to acknowledge your teachings. I have read your instructions regarding whether monks should bow to the supreme ruler, as well as your letter to the Eight Seats, and I fully understand your profound intentions. Your words are insightful and your reasoning is profound. Recently, I have also heard some related arguments, but I have not been able to study them in depth. I have consulted the views of He Chong and Yu Bing, but I regret that I have not fully understood them. I believe that both of these views are biased and do not offer a completely convincing perspective, far inferior to your elegant teachings. The rise of the Buddha Dharma originated in India (ancient India), and its roots are profound and mysterious, difficult to express in words. Since it involves doctrine, I can briefly share my views. I believe that although different places and customs may have different habits, the principles of governing a kingdom must be the same. Now, although Śrāmaṇas (Buddhist monks) have deep respect in their hearts, they do not use physical submission as a form of etiquette. Their footprints are all over the world, but their aspirations transcend the mundane. Therefore, foreign kings all pay respects to them, because the Dao (the Way) is in them, so they are respected, not because of the importance of their position. Tracing back the propagation and spread of the great Dharma, it has been a long time, spanning over four hundred years and three dynasties. Although times have changed and regimes have shifted, the cause of promoting the Dharma has not changed. Is this not because this unique and transcendent teaching has a subtle influence on social education, and the pure and simple customs do not harm the prosperity of the country? Therefore, the king is respectful of himself and does not worry about the lack of the people, and the Śrāmaṇa (Buddhist monks) maintain their true selves and do not doubt the meaning of their birth into the world. You believe that governing the people and managing all things lies with the king. Examining these principles, it is indeed as you say. I have repeatedly read your teachings and cannot stop. Although I want to repay your kindness, I have no words to express it. I believe that those who have high merit do not seek rewards, and those who have deep grace forget to thank. Even if I bow repeatedly, how can I repay your virtue of understanding things? You have not forgotten me and have specially inquired. I presumptuously state my shallow views, so as not to make you doubt the principles I uphold. I hope you will not abandon my words because of my humble status. In tears, Wang Mi (Wáng Mì) is in fear and trembling, risking death to submit this letter.' Huan Xuan's challenge:
'The letter says, Śrāmaṇas (Buddhist monks)...'
【English Translation】 Modern Chinese translation:
Huan Xuan and Wang Ling discussed in a letter whether monks should respect the king:
'That Śrāmaṇas (Buddhist monks) do not bow to the supreme ruler makes me feel uneasy. This is a major issue for the nation and should be fully discussed together. I have already written to the Eight Seats (referring to the heads of the eight departments of the Shangshu), and it has been sent to the capital. Now I am sending this letter to you, as you are the most suitable person to handle this matter. I look forward to hearing your insightful opinion.' Wang Ling's reply to Huan Xuan's letter:
'Wang Mi (Wáng Mì), General of the Vanguard, Minister of Personnel, Director of the Secretariat, and Baron of Wugang, in fear and trembling, risks death to acknowledge your teachings. I have read your instructions regarding whether monks should bow to the supreme ruler, as well as your letter to the Eight Seats, and I fully understand your profound intentions. Your words are insightful and your reasoning is profound. Recently, I have also heard some related arguments, but I have not been able to study them in depth. I have consulted the views of He Chong and Yu Bing, but I regret that I have not fully understood them. I believe that both of these views are biased and do not offer a completely convincing perspective, far inferior to your elegant teachings. The rise of the Buddha Dharma originated in India (ancient India), and its roots are profound and mysterious, difficult to express in words. Since it involves doctrine, I can briefly share my views. I believe that although different places and customs may have different habits, the principles of governing a kingdom must be the same. Now, although Śrāmaṇas (Buddhist monks) have deep respect in their hearts, they do not use physical submission as a form of etiquette. Their footprints are all over the world, but their aspirations transcend the mundane. Therefore, foreign kings all pay respects to them, because the Dao (the Way) is in them, so they are respected, not because of the importance of their position. Tracing back the propagation and spread of the great Dharma, it has been a long time, spanning over four hundred years and three dynasties. Although times have changed and regimes have shifted, the cause of promoting the Dharma has not changed. Is this not because this unique and transcendent teaching has a subtle influence on social education, and the pure and simple customs do not harm the prosperity of the country? Therefore, the king is respectful of himself and does not worry about the lack of the people, and the Śrāmaṇa (Buddhist monks) maintain their true selves and do not doubt the meaning of their birth into the world. You believe that governing the people and managing all things lies with the king. Examining these principles, it is indeed as you say. I have repeatedly read your teachings and cannot stop. Although I want to repay your kindness, I have no words to express it. I believe that those who have high merit do not seek rewards, and those who have deep grace forget to thank. Even if I bow repeatedly, how can I repay your virtue of understanding things? You have not forgotten me and have specially inquired. I presumptuously state my shallow views, so as not to make you doubt the principles I uphold. I hope you will not abandon my words because of my humble status. In tears, Wang Mi (Wáng Mì) is in fear and trembling, risking death to submit this letter.' Huan Xuan's challenge:
'The letter says, Śrāmaṇas (Buddhist monks)...'
雖意深於敬。而不以形屈為禮。難曰。沙門之敬。豈皆略形存心。懺悔禮拜亦篤於事。爰暨之師逮于上座與世人揖跪。但為小異其制耳。既不能忘形於彼。何為忽儀於此。且師之為理以資悟為德。君道通生則理宜在本。在三之義豈非情理之極哉。
來示云。外國之君莫不降禮。良以道在則貴。不以人為輕重也。
難曰。外國之君非所宜喻。而佛教之興亦其指可知。豈不以六夷驕強非常教所化。故大設靈奇使其畏服。既畏服之。然後順軌。此蓋是大懼鬼神福報之事。豈是宗玄妙之道耶。道在則貴。將異於雅旨。豈得被其法服。便道在其中。若以道在然後為貴。就如君言。聖人之道道之極也。君臣之敬愈敦于禮。如此則沙門不敬。豈得以道為貴哉。
來示云。歷年四百歷代有三。而弘之不異。豈不以獨絕之化有日用於陶漸。清約之風無害於隆平者乎。
難曰。歷代不革。非所以為證也。曩者晉人略無奉佛。沙門徒眾皆是諸胡。且王者與之不接。故可任其方俗。不為之檢耳。今主上奉佛親接法事。事異於昔。何可不使其禮有準日用清約有助於教皆如君言。此蓋是佛法之功。非沙門傲誕言之所益也。今篤以祇敬將無彌濃其助哉。
來示云。功高者不賞。惠深者忘謝。雖復一拜一起。豈足答濟通
【現代漢語翻譯】 現代漢語譯本：雖然敬意發自內心深處，但也不能因此就不拘於外在的禮節形式。有人反駁說：『難道沙門的尊敬，都只是忽略外在形式而存在於內心嗎？懺悔禮拜也十分注重實際行動。從老師到上座，與世人作揖下跪，只是在形式上稍有不同罷了。既然不能完全忘卻外在形式，為何要忽略這些禮儀呢？而且，師的道理在於憑藉它來啓發覺悟作為美德，君主的統治之道在於使萬物生長，那麼道理就應該在本源之處。君臣父子這三種關係所包含的意義，難道不是情理的極致嗎？』 來信中說：『外國的君主沒有不向僧人行禮的，這是因為道存在於僧人身上，所以才顯得尊貴，而不是因為人的地位輕重來決定。』 有人反駁說：『外國的君主不適合用來比喻。而佛教的興起，其中的用意也是可以理解的。難道不是因為六夷（泛指中國古代中原地區以外的少數民族）驕橫強悍，無法用通常的教化方式來感化，所以才大肆宣揚靈異神蹟，使他們畏懼順服。既然畏懼順服了，然後才走上正軌。這大概是畏懼鬼神福報的事情，哪裡是宗仰玄妙的道理呢？道存在就顯得尊貴，這與高雅的宗旨不同。難道穿上僧人的法服，道就在其中了嗎？如果因為道存在才顯得尊貴，就像您所說的，聖人的道是道的極致。君臣之間的尊敬更加註重禮節。如此說來，沙門不敬君王，難道能以道存在就顯得尊貴來解釋嗎？』 來信中說：『經歷了四百年，歷經了三個朝代，而弘揚佛教的方式沒有改變，難道不是因為獨一無二的教化，每天都在發揮作用，潛移默化地影響著人們，清靜節約的風尚對國家的興盛沒有妨礙嗎？』 有人反駁說：『歷代沒有改變，不能作為論證的理由。過去晉朝人幾乎沒有信奉佛教的，沙門僧眾都是外來的胡人。而且君王不與他們交往，所以可以任由他們保持原有的風俗習慣，不對他們進行約束。現在皇上信奉佛教，親自參與佛事，情況與過去不同。怎麼能不讓他們在禮儀上有個標準呢？每天清靜節約有助於教化，都如您所說，這大概是佛法的功勞，不是沙門傲慢放誕的言論所能帶來的益處。現在如果更加註重恭敬，難道不會更加增強這種助益嗎？』 來信中說：『功勞高的人不求賞賜，恩惠深的人忘記感謝，即使是一拜一起，又怎麼能夠報答救濟之恩呢？』
【English Translation】 English version: Although reverence comes from the depths of the heart, one should not disregard external etiquette. Someone objects, saying: 'Does the respect of a Shramana (Buddhist monk) merely consist of neglecting external forms and existing only in the heart? Repentance and prostration also emphasize practical actions. From teachers to senior monks, they bow and kneel to the world, only with slight differences in form. Since one cannot completely forget external forms, why neglect these rituals? Moreover, the principle of a teacher lies in using it to inspire enlightenment as a virtue, and the way of a ruler lies in nurturing all things to grow, then the principle should be at the source. Are the meanings contained in the three relationships of ruler and subject, father and son, not the ultimate of reason and emotion?' The letter states: 'Foreign rulers all pay respects to monks, because the Dao (the Way) resides in them, so they are honored, not because of the importance of a person's position.' Someone objects, saying: 'Foreign rulers are not suitable for comparison. And the rise of Buddhism, the intention behind it is also understandable. Is it not because the Six Yi (a general term for non-Han Chinese ethnic groups in ancient China) are arrogant and strong, and cannot be influenced by ordinary teachings, so they greatly promote spiritual miracles to make them fear and submit. Once they fear and submit, then they get on the right track. This is probably a matter of fearing ghosts and divine blessings, where is it revering the profound Dao? The Dao resides and is honored, which is different from the elegant purpose. Can one say that just by wearing the robes of a monk, the Dao is in it? If it is because the Dao resides and is honored, just as you said, the Dao of the sage is the ultimate of the Dao. The respect between ruler and subject is even more emphasized in etiquette. In this case, if a Shramana does not respect the ruler, can it be explained by saying that the Dao resides and is honored?' The letter states: 'Having gone through four hundred years and three dynasties, the way of promoting Buddhism has not changed, is it not because the unique transformation is playing a role every day, subtly influencing people, and the style of purity and frugality does not hinder the prosperity of the country?' Someone objects, saying: 'Not changing through the ages cannot be used as a reason for proof. In the past, the Jin people hardly believed in Buddhism, and the Shramana monks were all foreign Hu people. Moreover, the ruler did not interact with them, so they could be allowed to maintain their original customs and habits, and not be restrained. Now the emperor believes in Buddhism and personally participates in Buddhist affairs, the situation is different from the past. How can we not let them have a standard in etiquette? Every day, purity and frugality help to teach, as you said, this is probably the merit of Buddhism, not the benefit that can be brought by the arrogant and extravagant words of the Shramana. Now, if we pay more attention to reverence, will it not further enhance this assistance?' The letter states: 'Those with high merit do not seek rewards, and those with deep grace forget to thank, even if it is a bow and a rise, how can it repay the grace of salvation?'
之恩。
難曰。夫理至無酬誠如來示。然情在罔極則敬自從之。此聖人之所以緣情制禮。而各通其寄也。若以功深惠重必略其謝。則釋迦之德。為是深耶為是淺耶。若淺耶不宜以小道而亂大倫。若深耶豈得彼肅其恭而此絕其敬哉。
公重答
難曰。沙門之敬。豈皆略形存心。懺悔禮拜亦篤於事哉。
答曰。夫沙門之道。自以敬為主。但津涂既殊。義無降屈。故雖天屬之重形。禮都盡也。沙門所以推宗師長自相崇敬者。良以宗致既同則長幼咸序。資通有系則事與心應。原佛法雖曠而不遺小善。一分之功報亦應之。積毫成山。義斯著矣。
難曰。君道通生則理應在本。在三之義豈非情理之極哉。
答曰。夫君道通生則理同造化。夫陶鑄敷氣。功則弘矣。而未有謝惠于所稟厝感於理本者何。良以冥本幽絕。非物象之所舉。運通理妙。豈粗跡之能酬。是以夫子云。可使由之。不可使知之。此之謂也。
難曰。外國之君非所應喻。佛教之興亦其指可知。豈不以六夷驕強非常教所化。故大設靈奇使其畏服。
答曰。夫神道設教。誠難以言辨。意以為大設靈奇。示以報應。此最影響之實理。佛教之根要。今若謂三世為虛誕罪福為畏懼。則釋迦之所明。殆將無寄矣。常以為周孔之化
【現代漢語翻譯】 現代漢語譯本： 之恩。
提問者問：如果說真理至高無上，無需回報，正如如來所開示的那樣。然而情感是無邊無際的，敬意自然會隨之產生。這就是聖人根據人情制定禮儀，使各種情感都能得到寄託的原因。如果因為功德深厚、恩惠重大就省略感謝，那麼釋迦牟尼的功德，是深厚呢還是淺薄呢？如果淺薄，就不應該用小道理來擾亂大倫常；如果深厚，怎麼能允許他們（指世俗之人）嚴肅恭敬，而我們（指僧人）卻斷絕敬意呢？
公（指慧遠）再次回答：
提問者問：難道沙門的敬意，都只是表面上的，而內心卻存在嗎？懺悔禮拜也是如此，只是在形式上認真嗎？
回答說：沙門修道的根本，是以敬為首要。但途徑既然不同，道義上就不能屈服。所以即使是天生的親屬關係，在禮儀上也都完全捨棄了。沙門之所以推崇師長，互相尊敬，是因為宗旨在根本上相同，長幼之間自然有序；憑藉學識的交流，彼此之間有聯繫，那麼行為與內心就能相應。佛法雖然廣闊，但不會遺漏小的善行，即使是一分的功德，也會得到相應的回報。積累細微的功德，最終形成大山，道理就在這裡。
提問者問：君王的恩德普及萬物，那麼道理上應該以君王為根本。『君為臣綱』的三綱五常，難道不是情理的極致嗎？
回答說：君王的恩德普及萬物，那麼道理上與天地造化相同。天地化育萬物，功勞當然很大。但是，沒有聽說萬物感謝天地所賦予的，也沒有聽說萬物因為天地是萬物的根本而有所感動的，這是為什麼呢？因為根本是幽深玄妙的，不是具體的事物所能表達的；天地執行的道理是精妙的，不是粗淺的行為所能回報的。所以孔子說：『可以讓百姓按照我的主張去做，但不能讓他們理解其中的道理。』說的就是這個意思。
提問者問：外國的君王不應該作為比喻。佛教的興起，也可以看出其中的用意。是不是因為六夷（指少數民族）驕橫強悍，無法用通常的教化方式來感化，所以才大量設定靈異奇事，使他們畏懼順服？
回答說：用神道來設教，確實難以用言語來辯駁。我認為大量設定靈異奇事，是爲了顯示報應。這是因果報應的真實道理，也是佛教的根本要義。現在如果說三世輪迴是虛假的，罪福報應是用來嚇唬人的，那麼釋迦牟尼所闡明的道理，恐怕就無所寄託了。我一直認為周公和孔子的教化
【English Translation】 English version: of grace.
The questioner asked: 'If the principle is supreme and requires no repayment, as the Tathagata (如來) [another name for Buddha, meaning 'Thus Gone One' or 'Thus Come One'] has shown. However, emotions are boundless, and respect naturally follows. This is why the sages established rituals based on human feelings, so that various emotions could be expressed. If we omit gratitude because of profound merit and great kindness, then is Shakyamuni's (釋迦牟尼) [the historical Buddha] merit deep or shallow? If it is shallow, then we should not disrupt the great moral principles with minor doctrines. If it is deep, how can we allow them (referring to secular people) to be solemn and respectful, while we (referring to monks) cut off respect?'
Gong (公) [referring to Huiyuan (慧遠)] replied again:
The questioner asked: 'Is the respect of the Shramanas (沙門) [Buddhist monks] merely superficial, while their hearts remain unchanged? Is repentance and worship also just a formality?'
He replied: 'The path of the Shramanas (沙門) [Buddhist monks] primarily emphasizes respect. However, since the paths are different, there is no obligation to submit. Therefore, even the heavy bonds of family are completely abandoned in terms of ritual. The reason why Shramanas (沙門) [Buddhist monks] revere teachers and respect each other is that their fundamental aims are the same, and there is a natural order between seniors and juniors; with the exchange of knowledge, there is a connection between them, so that actions and intentions correspond. Although the Buddha's teachings are vast, they do not neglect small acts of goodness, and even a fraction of merit will be rewarded accordingly. Accumulating small merits eventually forms a mountain, and the principle lies here.'
The questioner asked: 'The virtue of the ruler extends to all things, so in principle, the ruler should be the foundation. Are the Three Bonds and Five Constant Virtues (三綱五常), with the ruler as the bond for the subjects, not the ultimate expression of reason and emotion?'
He replied: 'The virtue of the ruler extends to all things, so in principle, it is the same as the creation of heaven and earth. Heaven and earth nurture all things, and their merit is certainly great. However, we have not heard of all things thanking heaven and earth for what they have been given, nor have we heard of all things being moved because heaven and earth are the foundation of all things. Why is this? Because the foundation is profound and mysterious, and cannot be expressed by concrete things; the principles of heaven and earth are subtle, and cannot be repaid by crude actions. Therefore, Confucius (孔子) said: 'You can make the people follow it, but you cannot make them understand it.' This is what he meant.'
The questioner asked: 'The rulers of foreign countries should not be used as analogies. The rise of Buddhism also reveals its intentions. Is it not because the Six Barbarians (六夷) [referring to minority ethnic groups] were arrogant and strong, and could not be transformed by ordinary teachings, that many miraculous events were created to make them fear and submit?'
He replied: 'Using the way of the gods to establish teachings is indeed difficult to argue with words. I believe that creating many miraculous events is to show retribution. This is the true principle of cause and effect, and it is the fundamental essence of Buddhism. Now, if we say that the cycle of three lifetimes is false, and that rewards and punishments are used to frighten people, then the principles explained by Shakyamuni (釋迦牟尼) [the historical Buddha] would have no foundation. I have always believed that the teachings of the Duke of Zhou (周公) and Confucius (孔子)
救其甚弊。故言跡盡乎一生。而不開萬劫之涂。然遠探其旨。亦往往可尋。孝悌仁義明不謀而自同四時之生殺。則矜慈之心見。又屬抑仲由之問。亦似有深旨。但教體既殊。故此處常昧耳。靜而求之。殆將然乎。殆將然乎。
難曰。君臣之敬愈敦于禮。如此則沙門不敬。豈得以道在為貴哉。
答曰。重尋高論。以為君道運通理同三大。是以前條已粗言意以為君人之道。竊同高旨。至於君臣之敬。則理盡名教。今沙門既不臣王侯。故敬與之廢耳。
難曰。歷代不革非所以為證也。曩者晉人略無奉佛。沙門徒眾皆是諸胡。且王者與之不接。故可任其方俗不為之檢耳。
答曰。前所以云歷有年代者。政以容養之道。要當有以故耳。非謂已然之事。無可改之理也。此蓋言勢之所至。非㦎然所據也。故人不接王者。又如高唱。前代之不論。或在於此耶。
難曰。此蓋是佛法之功。非沙門傲誕之所益。今篤以祗敬將無彌濃其助哉。
答曰。敬尋來論。是不誣佛理也。但傲誕之跡有虧大化。誠如來誨。誠如來誨。意謂沙門之道。可得稱異而非仿誕。今若千載之末淳風轉薄。橫服之徒多非其人者。敢不懷愧。今但謂自理而默差可遺人而言道耳。前答云。不以人為輕重。微意在此矣。
難曰
【現代漢語翻譯】 救濟那些極端的弊端，所以說言語行為窮盡一生，卻不能開闢通往永劫的道路。然而，如果深入探究其中的旨意，也往往可以尋找到一些線索。孝、悌、仁、義，不用商議就能自然而然地與四季的生殺規律相合，這樣看來，矜憫慈悲之心是可以見到的。再加上之前抑止仲由（弟子名，以勇猛著稱）的提問，也似乎蘊含著深刻的旨意。只是因為教義體系不同，所以我們常常對此感到迷惑。如果能靜下心來探求，或許就能有所領悟吧，或許就能有所領悟吧。
提問者說：君臣之間的尊敬應該更加遵循禮儀，如果這樣，那麼沙門（出家修道者）不尊敬君王，難道可以以『道』為尊貴嗎？
回答說：重新審視您的高論，認為君王的統治之道與天地執行的道理相同，都遵循三大原則。因此，前面已經粗略地表達了我的意思，認為君王治理國家的方法，與您的高見暗合。至於君臣之間的尊敬，那完全是名教（儒家）的道理。現在沙門既然不臣服於王侯，所以對君王的尊敬也就被廢除了。
提問者說：歷代都沒有改變這種做法，不能作為論證的依據。過去晉朝人幾乎沒有信奉佛教的，沙門和僧眾都是外來的胡人。而且君王不與他們交往，所以可以任由他們的風俗習慣，而不加以約束。
回答說：之前之所以說歷代都有年代，正是因為容忍和養護的措施，一定要有原因。並不是說已經發生的事情，就沒有可以改變的道理。這只是說形勢所造成的，不是可以作為依據的。所以說君王不與他們交往，又像高唱一樣。前代的不加評論，或許就在於此吧。
提問者說：這大概是佛法的功勞，不是沙門傲慢放誕所能增益的。現在如果更加註重恭敬，難道不會更加助長他們的傲慢嗎？
回答說：仔細研讀您的論述，您並沒有否定佛法的道理。但是傲慢放誕的行為確實有損於教化，這確實是如來的教誨。如來的教誨是說，沙門之道，可以稱之為獨特，但不能是傲慢放誕。現在如果到了千年之後，淳樸的風氣變得淡薄，那些穿著僧服的人，很多都不是真正修行的人，怎能不感到慚愧呢？現在只是說自我修養，默默地彌補過失，或許可以遺忘個人，而談論佛道。前面回答說，不因為人的身份而輕視或重視，微小的意思就在這裡了。
提問者說
【English Translation】 English version To remedy those extreme abuses, it is said that words and deeds exhaust a lifetime, yet they do not open the path to eternal kalpas (aeons). However, if one deeply explores the meaning within, one can often find some clues. Filial piety, brotherly love, benevolence, and righteousness, without deliberation, naturally align with the seasonal cycles of birth and death. From this, a compassionate heart can be seen. Furthermore, the previous restraint of Zhong You's (a disciple known for his bravery) questioning also seems to contain profound meaning. It is only because the doctrinal systems are different that we often feel confused about this. If we can calm our minds and seek understanding, perhaps we can gain some insight, perhaps we can gain some insight.
The questioner says: The respect between ruler and subject should be even more in accordance with etiquette. If this is the case, then the shramanas (monastics) do not respect the ruler. Can they be considered noble because of the 'Dao' (the Way)?
The answer is: Re-examining your esteemed argument, I believe that the way of the ruler is the same as the principles of the universe, following the three great principles. Therefore, I have already roughly expressed my meaning earlier, believing that the method of the ruler governing the country aligns with your high opinion. As for the respect between ruler and subject, that is entirely the doctrine of Confucianism (Mingjiao). Now that the shramanas do not submit to kings and lords, their respect for the ruler is therefore abolished.
The questioner says: The fact that this practice has not been changed throughout the dynasties cannot be used as evidence. In the past, the people of the Jin dynasty hardly believed in Buddhism. The shramanas and sangha (community) were all foreign Hu people. Moreover, the ruler did not interact with them, so he could allow their customs and habits without restraint.
The answer is: The reason why I said earlier that there have been eras throughout the dynasties is precisely because the measures of tolerance and nurturing must have a reason. It is not to say that what has already happened cannot be changed. This is only to say what is caused by the situation, not something that can be used as a basis. Therefore, the ruler does not interact with them, and it is like singing loudly. The lack of comment in previous generations may lie in this.
The questioner says: This is probably the merit of the Buddha's Dharma (teachings), not something that the arrogance and extravagance of the shramanas can increase. Now, if we pay more attention to reverence, wouldn't it further encourage their arrogance?
The answer is: Carefully studying your argument, you do not deny the principles of the Buddha's Dharma. However, arrogant and extravagant behavior does damage to the teachings, which is indeed the Buddha's teaching. The Buddha's teaching is that the way of the shramanas can be called unique, but it cannot be arrogant and extravagant. Now, if after a thousand years, the pure customs become weak, those who wear monastic robes, many are not truly practicing people, how can they not feel ashamed? Now, it is only said that self-cultivation, silently making up for mistakes, perhaps can forget the individual and talk about the Buddha's Way. The previous answer said that not to despise or value because of a person's status, the subtle meaning lies here.
The questioner says
。若以功深惠重必略其謝。則釋迦之德。為是深耶為是淺耶。若淺耶不宜以小道而亂大倫。若深耶豈得彼肅其恭而此弛其敬哉。
答曰。以為釋迦之道深則深矣。而瞻仰之徒彌篤其敬者。此蓋造道之倫必資行功。行功之美莫尚於此。如斯乃積行之所因。來世之關鍵也。且致敬師長功猶難抑。況擬心宗極而可替其禮哉。故雖俯仰累劫。而非謝惠之謂也。
桓重難
省示猶復未釋所疑。因來告復粗有其難。夫情敬之理豈容有二。皆是自內以及外耳。既入于有情之境。則不可得無也。若如來言。王者同之造化。未有謝惠于所稟厝感於理本。是為功玄理深莫此之大也。則佛之為化。復何以過茲。而來論云。津涂既殊則義無降屈。宗致既同則長幼咸序。資通有系則事與心應。若理在己本德深居極。豈得云津涂之異而云降屈耶。宗致為是何耶。若以學業為宗致者。則學之所學。故是發其自然之性耳。茍自然有在所由而稟。則自然之本。居可知矣。資通之悟。更是發瑩其末耳。事與心應。何得在此而不在彼。
又云。周孔之化救其甚弊。故盡於一生而不開萬劫之涂。夫以神奇為化。則其教易行異於督以仁義盡於人事也。是以黃巾妖惑之徒。皆赴者如雲。若此為實理。行之又易。聖人何緣舍所易之實道。而為
【現代漢語翻譯】 現代漢語譯本：如果因為功德深厚恩惠重大就省略感謝，那麼釋迦牟尼的德行，是深厚呢還是淺薄呢？如果淺薄，就不應該用小道來擾亂大道倫常；如果深厚，怎麼能允許他們（指佛門弟子）對他（指釋迦牟尼）放鬆敬意呢，而（我們）卻對他（指王者）保持恭敬呢？
回答說：認為釋迦牟尼的道深奧，那確實是深奧的。而瞻仰他、敬仰他的人更加篤信和恭敬，這大概是因為修道的人必須依靠修行功德，而修行功德的美好沒有比這更重要的了。像這樣才是積累功德的原因，是通往來世的關鍵。況且對師長的尊敬，功德尚且難以抑制，更何況是傚法心宗的極致，怎麼可以廢棄禮節呢？所以即使俯首仰望經歷無數劫，也不是爲了感謝恩惠。
桓玄再次提出疑問：
拜讀您的指示，仍然沒有消除我的疑惑，因此再次來請教，粗略地提出我的疑問。情義和敬意，怎麼能有兩套標準呢？都是從內心向外發出的。既然進入了有情眾生的境界，那麼就不能沒有情敬。如果像您所說，王者與造化相同，沒有對所稟賦的（天地）進行感謝，（王者）感應于理之根本，這是功德玄妙道理深奧沒有比這更大的了。那麼佛的教化，又憑什麼超過這個呢？而您的論述說：『途徑既然不同，那麼道義上就沒有屈從的道理；宗旨在相同，那麼長幼就應該有秩序；憑藉資助溝通有聯繫，那麼事情就與心意相應。』如果道理在於自身根本，德行深厚居於極致，怎麼能說途徑不同而說屈從呢？宗旨是什麼呢？如果以學業為宗旨，那麼學習所學的東西，本來就是爲了啓發其自然之性罷了。如果自然之性有所憑藉而稟受，那麼自然之性的根本，就可以知道了。憑藉資助溝通的領悟，更是啓發光大了它的末端罷了。事情與心意相應，為什麼能在這裡（指王者）而不能在那裡（指佛）呢？
又說：『周公、孔子的教化是爲了挽救當時的弊端，所以盡於一生而不開闢通往萬劫的道路。』如果用神奇來教化，那麼它的教義容易推行，不同於督促人們行仁義，盡人事。因此黃巾軍用妖術迷惑百姓，前往歸附的人多如雲。如果這是真實的道理，實行起來又容易，聖人為什麼捨棄容易實行的正道，而去做
【English Translation】 English version: If profound merit and great kindness necessarily lead to omitting gratitude, then is Śākyamuni's (釋迦, founder of Buddhism) virtue profound or shallow? If shallow, it is not appropriate to disrupt the great principles with a lesser path. If profound, how can they (referring to Buddhist disciples) relax their reverence for him (referring to Śākyamuni), while (we) maintain respect for him (referring to the ruler)?
The answer is: To consider Śākyamuni's (釋迦, founder of Buddhism) path as profound, it is indeed profound. And those who admire and revere him are even more faithful and respectful. This is probably because those who cultivate the path must rely on performing meritorious deeds, and there is no greater beauty in performing meritorious deeds than this. Like this is the cause of accumulating meritorious deeds, the key to the next life. Moreover, respect for teachers and elders is difficult to suppress, let alone imitating the ultimate of the mind's essence, how can one abandon etiquette? Therefore, even if bowing and looking up through countless kalpas (劫, eons), it is not to thank for kindness.
Huan Xuan (桓玄, a Jin dynasty politician) raises further questions:
Having read your instructions, my doubts have not yet been dispelled, so I come again to ask for guidance, roughly presenting my questions. How can there be two standards for affection and respect? They all originate from within and extend outward. Since entering the realm of sentient beings, one cannot be without affection and respect. If, as you say, the ruler is the same as creation, without thanking what is endowed (heaven and earth), (the ruler) responds to the root of reason, this is merit mysterious and reason profound, there is nothing greater than this. Then what does the Buddha's (佛, enlightened one) teachings rely on to surpass this? And your argument says: 'Since the paths are different, then there is no reason to submit in righteousness; since the purposes are the same, then the young and old should have order; relying on assistance to communicate has connections, then things should correspond with the mind.' If the principle lies in one's own root, and virtue deeply resides at the extreme, how can one say that the paths are different and say submission? What is the purpose? If taking learning as the purpose, then learning what is learned is originally to enlighten its natural nature. If natural nature relies on something to receive, then the root of natural nature can be known. The enlightenment of relying on assistance to communicate is even more to enlighten and magnify its end. Things correspond with the mind, why can it be here (referring to the ruler) and not there (referring to the Buddha)?
It also says: 'The teachings of the Duke of Zhou (周公, a revered historical figure) and Confucius (孔子, a philosopher) were to save the evils of the time, so they ended in one lifetime and did not open the path to countless kalpas (劫, eons).' If using magic to teach, then its teachings are easy to promote, different from urging people to practice benevolence and righteousness, and to fulfill human affairs. Therefore, the Yellow Turban Army (黃巾軍, a rebel group) used magic to bewilder the people, and those who went to join them were as numerous as clouds. If this is the true principle, and it is easy to implement, why would the sages abandon the easy and true path, and instead do
難行之末事哉。其不然也。亦以明矣。將以化教殊俗理在權濟恢誕之談。其趣可知。又云。君臣之敬理盡名教。今沙門既不臣王侯。故敬與之廢。何為其然。夫敬之為理。上紙言之詳矣。君臣之敬。皆是自然之所生。理篤于情本。豈是名教之事耶。前論已云。天地之大德曰生。通生理存乎王者。茍所通在斯。何得非自然之所重哉。又云。造道之倫必資功行。積行之所因。來世之關鍵也。擬心宗極不可替其敬。雖俯仰累劫而非謝惠之謂。請復就來旨而藉以為難。如來告。是敬為行首。是敦敬之重也。功行者當計其為功之勞耳。何得直以珍仰釋迦而云莫尚於此耶。惠無所謝。達者所不惑。但理根深極情敬不可得無耳。臣之敬君。豈謝惠者耶。
公重答
奉告並垂難。具承高旨。此理微緬至難厝言。又一代大事應時詳盡。下官才非拔幽持之研折。且妙難精詣益增茫惑。但高音既臻不敢默已。輒復率其短見妄酬來旨。無以啓發容致。祇用反側。愿復詢諸道人通才蠲其不逮。公云。宗致為是何耶。若以學業為宗致者。則學之所學。故是發其自然之性耳。茍自然有在所由而稟。則自然之本居可知矣。今以為宗致者。是所趣之至道。學業者日用之筌蹄。今將欲趣彼至極。不得不假筌蹄。以自運耳。故知所假之功。未是其
【現代漢語翻譯】 現代漢語譯本： 這是難以做到的事情嗎？並非如此，這也是顯而易見的。如果說用以教化不同風俗的民眾，道理在於權宜之計，以及誇張的言論，那麼其意圖是可以理解的。又說，君臣之間的尊敬，道理窮盡于名教（儒家禮法）。現在沙門（佛教僧侶）既然不臣服於王侯，所以尊敬也隨之廢止。為什麼會這樣呢？尊敬的道理，已經在前面的論述中詳細說明了。君臣之間的尊敬，都是自然而然產生的，道理深植于情感的根本，難道是名教的事情嗎？之前的論述已經說過，天地最大的德行是生育，維持生命在於君王。如果所維持的在於此，怎麼能說不是自然而然所重視的呢？又說，修道的準則必須依靠功德和修行，積累修行的原因，是來世的關鍵。傚法內心最高的準則，不可廢棄尊敬。即使經歷無數劫，也不能說是爲了感謝恩惠。請允許我再次就您來的意思，藉此提出疑問。如來（佛陀）說，尊敬是修行的首要。這是強調尊敬的重要性。功德和修行，應當計算其作為功德的辛勞。怎麼能直接用珍視仰慕釋迦（佛陀）來解釋，並說沒有比這更重要的呢？恩惠無需感謝，這是通達的人不會疑惑的。但是道理根深蒂固，情感和尊敬是不能沒有的。臣子尊敬君王，難道是爲了感謝恩惠嗎？
公（辯論者）再次回答：
奉讀您的來信和提出的疑問，完全領會了您高深的旨意。這個道理非常微妙深遠，難以用言語表達。而且一代大事需要應時詳盡地說明。下官的才能不足以進行深入的研究和辨析，而且越是精妙就越感到茫然困惑。但是既然您提出了高見，我不敢保持沉默，姑且用我短淺的見識來回答您的來意。沒有什麼可以啓發您的，只能讓您感到困惑。希望您再次詢問那些有通達才能的道人，來彌補我的不足。公說，最高的宗旨是什麼呢？如果以學業為最高的宗旨，那麼學習所學習的，就是爲了啓發其自然之性。如果自然之性有所存在，並且有所稟賦，那麼自然之性的根本就可以知道了。現在認為最高的宗旨，是所追求的至高之道，學業是日常使用的工具。現在想要追求那至高的境界，不得不借助工具，來自己行動。所以知道所藉助的功用，並不是那
【English Translation】 English version: Is this the end of difficult practices? It is not so, and this is also clear. If it is said that it is used to transform people of different customs, the reason lies in expediency and exaggerated talk, then its intention can be understood. It is also said that the respect between ruler and subject is a principle that is exhausted by 'ming jiao' (名教, Confucian ethics). Now that 'shamen' (沙門, Buddhist monks) do not submit to kings and lords, respect is therefore abolished along with it. Why is this so? The principle of respect has already been explained in detail in the previous discussion. The respect between ruler and subject is all naturally arising, and the principle is deeply rooted in the essence of emotion. Is it a matter of 'ming jiao'? The previous discussion has already said that the greatest virtue of heaven and earth is life, and the maintenance of life depends on the king. If what is maintained lies in this, how can it be said that it is not naturally valued? It is also said that the principles of cultivating the Way must rely on merit and practice, and the reason for accumulating practice is the key to the next life. Imitating the highest principle of the mind, respect must not be abandoned. Even if it takes countless kalpas (aeons), it cannot be said to be to thank for favors. Please allow me to once again, based on your intention, use this to raise questions. The 'Tathagata' (如來, Buddha) said that respect is the foremost of practices. This is to emphasize the importance of respect. Merit and practice should be calculated for the labor of doing merit. How can one directly use cherishing and admiring 'Shijia' (釋迦, Shakyamuni Buddha) to explain it, and say that there is nothing more important than this? Favors need not be thanked, which is what those who are enlightened are not confused about. But the principle is deeply rooted, and emotion and respect cannot be without. Is the respect of a subject for a ruler to thank for favors?
Public (the debater) answers again:
Having received your letter and the questions you raised, I have fully understood your profound intentions. This principle is very subtle and far-reaching, and it is difficult to express in words. Moreover, a major event of an era needs to be explained in detail in a timely manner. Your subordinate's talent is insufficient to conduct in-depth research and analysis, and the more exquisite it is, the more confused I feel. But since you have put forward your high opinion, I dare not remain silent, and I will try to answer your intention with my shallow knowledge. There is nothing to enlighten you, but only to make you feel confused. I hope you will ask those 'daoren' (道人, people of the Way) with thorough talent again to make up for my shortcomings. Public said, what is the highest purpose? If the highest purpose is learning, then what is learned is to enlighten its natural nature. If natural nature exists and is endowed, then the root of natural nature can be known. Now, the highest purpose is considered to be the supreme Way that is pursued, and learning is a tool used daily. Now, if you want to pursue that supreme realm, you have to use tools to act yourself. So knowing the function of what is used is not that
絕處也。夫積學以之極者必階粗以及妙。魚獲而筌廢。理斯見矣。公以為神奇之化易。仁義之功難。聖人何緣舍所易之實道。而為難行之末事哉。其不然也。亦以明矣。意以為佛之為教。與內聖永殊。既云其殊理則無並。今論佛理。故當依其宗而立言也。然後通塞之涂。可得而詳矣。前答所以云。仁善之行不殺之旨。其若似可同者。故引以就此耳。至於發言抗論律經所歸。固難得而一矣。然愚意所見。乃更以佛教為難也。何以言之。今內聖所明。以為出其言善應若影響。如其不善千里違之。如此則善惡應于俄頃。禍福交於目前。且為仁由己。弘之則是而猶有棄正而即邪。背道而從欲者矣。況佛教喻一生於彈指。期要終於永劫。語靈異之無位。設報應于未兆。取之能信。不亦難乎。是以化暨中國。悟之者鮮。
故本起經云。正言似反。此之謂矣。公云。行功者當計其為功之勞。何得直以珍仰釋迦而云莫尚於此耶。請試言曰。以為佛道弘曠事數彌繁。可以練神成道。非唯一事也。至於在心無倦於事能勞珍仰宗極。便是行功之一耳。前答所以云。莫尚於此者。自謂擬心宗𨅊其理難尚。非謂禮拜之事。便為無取也。但既在未盡之域。不得不有心於希通。雖一分之輕微。必終期之所須也。公云。君臣之敬。皆是自然之所生
。理篤于情本。豈是名教之事耶。敬戢高論。不容間然。是以前答云。君人之道竊同高旨者。意在此也。至於君臣之敬事盡揖拜。故以此為名教耳。非謂相與之際盡于形跡也。請復重申以盡微意。夫太上之世。君臣已位。自然情愛則義著化本。於斯時也。則形敬蔑聞。君道虛運。故相忘之理泰。臣道冥陶。故事盡于知足。因此而推形敬不與心為影響。殆將明矣。及親譽既生茲禮乃興。豈非后聖之製作事與時應者乎。此理虛邈良難為辯。如其未允。請俟高尚。
桓重書
來難。手筆甚佳。殊為斐然。可以為釋疑處。殊是未至也。遂相攻難未見其已。今復料要明在三之理。以辯對輕重。則敬否之理可知。想研微之功必在苦折耳。八日已及今與右僕射書。便令施行敬事尊主之道。使天下莫不敬。雖復佛道無以加其尊。豈不盡善耶。事雖已行無豫所論宜究也。想諸人或更精析耳。可以示仲文。
重難
比獲來示。並諸人所論。並未有以釋其所疑。就而為難殆以流遷。今復重申前意而委曲之。想足下有以頓白馬之轡知辯制之有耳。夫佛教之所重。全以神為貴。是故師徒相宗莫二其倫。凡神之明闇各有本分。分之所資稟之有本。師之為功在於發悟。譬猶荊璞而瑩拂之耳。若質非美玉。琢磨何益。是為美惡
【現代漢語翻譯】 現代漢語譯本：道理根植于情感的本源，難道是名教的事情嗎？敬請您收斂高論，不容許有絲毫的辯駁。因此之前回答說，我所理解的君人之道與您的高見暗合，意思就在於此。至於君臣之間的尊敬，完全體現在揖拜之禮上，所以才認為這是名教的內容。並非是說君臣相處的所有時候都拘泥於形式。請允許我再次詳細闡述，以表達我細微的心意。在太古的時代，君臣的地位已經確立，自然的情感和愛意就成爲了道義的根本。在那個時候，形式上的尊敬幾乎無人知曉，君王的統治也順其自然。所以，君臣之間互相忘卻的道理得以實現，臣子的行為也暗合天道。因此，人們的行為都以知足為限。由此推斷，形式上的尊敬與內心並不互相影響，這一點應該很明顯了。等到親疏的評價產生，禮儀才隨之興起，這難道不是後世聖人根據時代變化而制定的嗎？這個道理虛無縹緲，實在難以辯論清楚。如果還是不能讓您信服，請等待您更高明的見解。
桓重書
來信收到了，筆跡非常出色，文采斐然，可以用來解釋疑惑之處，但終究還是沒有說到點子上。於是互相攻難，沒看到停止的跡象。現在再次整理要明確的三條道理，用來分辨辯論的輕重，那麼尊敬與否的道理就可以明白了。想必您研究精微的功夫一定在於反覆推敲。八日已經到了，現在給右僕射寫信，就讓他施行尊敬君主之道，使天下沒有不尊敬君主的。即使是佛道，也無法增加君主的尊貴，這難道不是盡善盡美嗎？事情雖然已經實行，但不妨礙我們討論，應該深入研究。想必各位或許能更加精闢地分析吧，可以給仲文看看。
重難
之前收到了您的來信，以及各位的討論，但沒有能夠解釋我的疑惑。就此進行辯難，恐怕會流於遷就。現在再次詳細闡述我之前的想法，希望您能夠像頓住白馬的韁繩一樣，明白辯論和制度的界限。佛教所重視的，完全是以精神為貴。因此，師徒之間互相尊崇，沒有誰能與他們相比。凡是精神的明暗，各有其本分。本分所憑藉的，是稟賦的根本。老師的功勞在於啓發覺悟，就像打磨荊山的璞玉一樣。如果材質不是美玉，琢磨又有什麼用呢？這就是美和醜的根本區別。
【English Translation】 English version: Reason is rooted in the origin of emotion; how could it be a matter of 'Ming Jiao' (名教, teachings on social norms and relationships)? Please restrain your lofty arguments, allowing no room for refutation. Therefore, my previous response, saying that my understanding of the way of the ruler coincides with your high principles, is meant to convey this. As for the respect between ruler and subject, it is fully expressed in the rituals of bowing and salutation, which is why it is considered part of 'Ming Jiao'. It is not to say that all interactions between ruler and subject are confined to formalities. Please allow me to elaborate further to express my subtle intentions. In the era of 'Tai Shang' (太上, the highest antiquity), the positions of ruler and subject were already established, and natural affection and love became the foundation of righteousness. At that time, formal respect was hardly known, and the ruler's governance was effortless. Therefore, the principle of mutual forgetting between ruler and subject was realized, and the subject's actions were in harmony with the Dao (道, the Way). Thus, people's actions were limited to contentment. From this, it can be inferred that formal respect and the inner mind do not influence each other, which should be clear. When evaluations of closeness and distance arose, rituals then emerged. Isn't this the creation of later sages in response to the changing times? This principle is ethereal and difficult to argue clearly. If you are still not convinced, please await your higher insights.
Huan Chong's (桓重) Letter
Your letter has been received. The handwriting is excellent, and the writing is brilliant. It can be used to explain doubts, but ultimately it does not get to the point. Thus, mutual attacks continue, with no end in sight. Now, I will reorganize the three principles that need to be clarified, to distinguish the importance of the arguments. Then, the principle of respect or disrespect can be understood. I believe your efforts in studying the subtle must lie in repeated deliberation. The eighth day has arrived, and now I am writing to the Right Minister (右僕射), instructing him to implement the way of respecting the ruler, so that everyone in the world respects the ruler. Even Buddhism (佛道) cannot add to the ruler's dignity. Isn't this perfect? Although the matter has already been implemented, it does not prevent us from discussing it and should be studied in depth. Perhaps everyone can analyze it more incisively. You can show it to Zhongwen (仲文).
Chong's (重) Refutation
I previously received your letter, as well as everyone's discussions, but none of them were able to resolve my doubts. To argue about this would likely lead to accommodation. Now, I will elaborate on my previous thoughts in detail, hoping that you can, like reining in a white horse, understand the boundaries of debate and system. What Buddhism values is entirely the spirit. Therefore, the mutual respect between teacher and disciple is unparalleled. All spirits, whether bright or dark, have their own roles. What the roles rely on is the foundation of endowment. The teacher's merit lies in inspiring enlightenment, just like polishing jade from Jing Mountain (荊山). If the material is not jade, what is the use of polishing? This is the fundamental difference between beauty and ugliness.
存乎自然。深德在於資始。拂瑩之功寔已末焉。既懷玉自中。又匠以成器。非君道則無以申。遂此生而通其為道者也。是為在三之重而師為之末。何以言之。君道兼師。而師不兼君。教以弘之。法以齊之。君之道也。豈不然乎。豈可以在理之輕而奪宜尊之敬。三複其理。愈所疑駭。製作之旨將在彼而不在此。錯而用之其弊彌甚。想復領其趣而貴其事。得之濠上耳。
公重答
重虧嘉誨云。佛之為教。以神為貴。神之明闇各有本分。師之為理在於發悟。至於君道則可以申。遂此生通其為道者也。爾為師無該通之美。君有兼師之德。弘崇主之。大禮折在三之深淺。實如高論。實如高論。下官近所以脫言鄙見至於往反者。緣顧問既萃不容有隱。乃更成別辯一理。非但習常之惑也。既重研妙旨理實恢邈。曠若發矇。於是乎在。承已命庾桓施行其事至敬。時定公私幸甚下官瞻仰。所悟義在擊節。至於濠上之誨。不敢當命也。
廬山慧遠法師答桓玄書沙門不應敬王者書(並桓玄書二首)
桓玄書與遠法師
沙門不敬王者。既是情所不了。于理又是所未諭。一代大事不可命其體不允近。八座書今示君。君可述所以不敬意也。此便當行之事。一二令詳遣想。君必有以釋其所疑耳。王領軍大有任此意。近
亦同游謝中。面共咨之。所據理殊未釋所疑也。今郭江州取君答。可旨付之。
遠法師答
詳省別告及八座書。問沙門所以不敬王者。意義在尊主崇上。遠存名體徴引老氏。同王侯於三大。以資生運通之道。設宜重其神器。若推其本以尋其源。咸稟氣于兩儀。受形於父母。則以生生通運之道為弘資。存日用之理為大。故不宜受其德而遺其禮。沾其惠而廢其敬。此檀越立意之所據。貧道亦不異於高懷。求之於佛教。以尋沙門之道理則不然。何者佛經所明凡有二科。一者處俗弘教。二者出家修道。處俗則奉上之禮。尊親之敬。忠孝之義。表于經文。在三之訓彰于聖典。斯與王制同命有若符契。此一條全是檀越所明。理不容異也。出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。故不重運通之資。息患不由於存身。故不貴厚生之益。此理之與世乖。道之與俗反者也。是故凡在出家。皆隱居以求其志。變俗以達其道。變俗則服章。不得與世典同禮。隱居則宜高尚其跡。夫然。故能拯溺俗于沈流。拔幽根于重劫。遠通三乘之津。廣開人天之路。是故內乖天屬之重。而不違其孝。外闕奉主之恭。而不失其敬。若斯人者。自誓始於落簪。立志
【現代漢語翻譯】 現代漢語譯本 也一同到謝安那裡拜訪，當面請教他。但（我）所依據的道理終究未能消除（我）心中的疑惑。現在郭江州拿了您的答覆，可以明白地交付給他。
慧遠法師的答覆
詳細閱讀了您的來信以及給八座的信，詢問沙門（Śrāmaṇa，指出家修道的人）不尊敬君王的原因，（您的）意思在於尊崇君主和上位者，（您）深遠地考慮到名教和形體的存在，引用老子的觀點，認為君王和天地並列為三大，以掌管資生和運通的道理。如果應該重視君王的神器，那麼推究其根本，追尋其源頭，（萬物）都稟受于天地陰陽二氣，從父母那裡接受形體，那麼就應該把生生不息、執行通暢的道理作為弘大的資助，把維持日常使用的道理作為根本。所以不應該享受君王的恩德而廢棄應有的禮節，享受君王的恩惠而廢棄應有的尊敬。這是您立論的依據，貧僧的看法與您的高見並沒有什麼不同。但是如果從佛教的角度來探求，沙門的道理就不是這樣了。為什麼呢？佛經所闡明的道理，總共有兩個方面：一是處在世俗之中弘揚佛法，二是出家修行。處在世俗之中，那麼尊奉君上的禮節，尊敬親長的情意，忠誠孝順的道義，都明白地記載在經文之中。《孝經》中的『在三』之訓，也彰顯在聖人的典籍之中。這與君王的制度是相同的，如同符契一般。這一條完全是您所闡明的，道理上沒有什麼不同。出家則是方外之賓，行為與世俗隔絕。他們的教義是：明白禍患和牽累都源於有身體，所以不執著于身體來止息禍患；知道生生不息是由於稟受陰陽二氣的變化，所以不順應陰陽二氣的變化來尋求根本的真理。尋求根本的真理不在於順應陰陽二氣的變化，所以不看重運通資生的作用；止息禍患不在於保全身體，所以不看重養護身體的益處。這個道理與世俗相違背，這個道義與世俗相反。因此，凡是出家之人，都隱居起來以追求自己的志向，改變世俗的習俗來通達自己的道義。改變世俗的習俗，那麼服飾就不能與世俗的禮儀相同；隱居起來，就應該使自己的行為高尚。這樣，才能從沉淪的世俗中拯救溺水之人，從重重劫難中拔出幽暗的根源，遠通三乘的津樑，廣開人天之路。因此，內心違背了天倫之重，卻不違背孝道；外表上缺少了侍奉君主的恭敬，卻不失去敬意。像這樣的人，從剃髮出家時就發誓，立下志向
【English Translation】 English version Also went to Xie An's place together to consult him face to face. However, the principles I relied on still failed to resolve my doubts. Now, Guo, the governor of Jiangzhou, has taken your reply, which can be clearly delivered to him.
Venerable Master Huiyuan's Response
I have carefully read your letter and the letter to the Eight Seats, questioning why Śrāmaṇas (those who have left home to cultivate the Way) do not respect the king. Your intention lies in honoring the ruler and those in high positions. You deeply consider the existence of fame and form, citing Laozi's view that the king is ranked alongside Heaven and Earth as the Three Greats, governing the principles of sustenance and circulation. If the king's divine authority should be valued, then tracing its roots and seeking its source, (all things) receive their essence from the two energies of Yin and Yang, and receive their form from their parents. Therefore, the principle of continuous life and smooth circulation should be regarded as a grand assistance, and the principle of maintaining daily use should be regarded as fundamental. Thus, one should not enjoy the king's grace and abandon the proper etiquette, nor enjoy the king's favor and abandon the proper respect. This is the basis of your argument, and my view is not different from your high opinion. However, if we seek from the perspective of Buddhism, the principles of Śrāmaṇas are not like this. Why? The principles elucidated in the Buddhist scriptures have two aspects: first, to propagate the Dharma while living in the secular world; second, to leave home and cultivate the Way. When living in the secular world, the etiquette of honoring the ruler, the affection of respecting elders, and the righteousness of loyalty and filial piety are all clearly recorded in the scriptures. The 'Three Bonds' teachings in the Classic of Filial Piety are also manifested in the sages' texts. This is the same as the king's system, like a matching tally. This point is entirely what you have elucidated, and there is no difference in principle. Leaving home means being a guest outside the world, with actions separated from worldly affairs. Their teachings are: understanding that calamities and entanglements arise from having a body, so they do not cling to the body to cease calamities; knowing that continuous life arises from receiving the transformation of Yin and Yang, so they do not conform to the transformation of Yin and Yang to seek the fundamental truth. Seeking the fundamental truth does not lie in conforming to the transformation of Yin and Yang, so they do not value the function of circulating sustenance; ceasing calamities does not lie in preserving the body, so they do not value the benefits of nourishing the body. This principle contradicts the world, and this righteousness is contrary to the secular. Therefore, all those who have left home live in seclusion to pursue their aspirations, and change worldly customs to attain their righteousness. Changing worldly customs means that clothing cannot be the same as worldly etiquette; living in seclusion means that one should make one's actions noble. In this way, they can rescue those drowning in the sinking secular world, pull out the dark roots from multiple kalpas, widely connect the ferry of the Three Vehicles, and broadly open the path for humans and devas. Therefore, inwardly violating the importance of family relationships, they do not violate filial piety; outwardly lacking the reverence of serving the ruler, they do not lose respect. Such people vow from the moment they shave their heads and leave home, setting their aspirations
成於暮歲。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。固已協契皇極大庇生民矣。如此豈坐受其德虛沾其惠。與夫尸祿之賢同其素餐者哉。檀越頃者以有其服而無其人。故澄清簡練容而不雜。此命既宣。皆人百其誠。遂之彌深非言所喻。若復開出處之跡。以弘方外之道。則虛衿者挹其遺風。漱流者味其餘津矣。若澄簡之後猶不允情。其中或真偽相冒。涇渭未分。則可以道廢人。固不應以人廢道。以道廢人則宜去其服。以人廢道則宜存其禮。禮存則制教之旨可尋。跡廢則遂志之歡莫由。何以明其然。夫沙門服章法用雖非六代之典。自是道家之殊制。俗表之名器。名器相涉則事乖其本。事乖其本則禮失其用。是故愛夫禮者必不虧其名器。得之不可虧亦有自來矣。夫遠遵古典者。猶存告朔之餼羊。餼羊猶可以存禮。豈況如來之法服耶。推此而言。雖無其道必宜存其禮。禮存則法可弘。法可弘則道可尋。此古今所同不易之大法也。又袈裟非朝宗之服。缽盂非廊廟之器。軍國異容戎華不雜。剔發毀形之人忽廁諸夏之禮。則是異類相涉之象。亦竊所未安。檀越奇韻挺於弱年。風流邁于季俗。猶參究時賢以求其中。此而推之。必不以人廢言。貧道西垂之年。假日月以待盡情之所惜。豈存一己茍吝所執。蓋欲令三寶中興于
命世之運。明德流芳于百代之下耳。若一旦行此佛教長淪。如來大法于茲泯滅。天人感嘆道俗革心矣。貧道幽誠所期。復將安寄。緣眷遇之隆。故坦其所懷。執筆悲懣不覺涕泗橫流。
桓太尉答(並詔停沙門敬事)
知以方外遺形。故不貴為生之益。求宗不由順化。故不重運通之資。又云。內乖天屬之重。而不違其孝。外闕奉主之恭。而不失其敬。若如來言理本無重則無緣有致孝之情。事非資通。不應復有致恭之義。君親之情許其未盡。則情之所寄何為絕之。夫累著在於心滯不由形敬。形敬蓋是心之所用耳。若乃在其本而縱以形敬。此復所未之諭。又云。佛教兩弘。亦有處俗之教。或澤流天下道洽六親。固以協贊皇極而不虛沾其德矣。夫佛教存行各以事應。因緣有本必至無差者也。如此則為道者亦何能違之哉。是故釋迦之道不能超白凈津樑。雖未獲須陀。故是同國人所蒙耳。就如來言此自有道。深德之功固非今之所謂宜教者所可擬議也。來示未能共求其理。便使大致慨然。故是未之諭也。想不惑留常之滯。而謬情理之用耳。
桓楚許道人不致禮詔
門下。佛法宏誕所不能了。推其篤至之情。故寧與其敬耳。今事既在己。茍所不了。且當寧從其略諸人。勿復使禮也。便皆使聞知。
十二
【現代漢語翻譯】 現代漢語譯本：這是關乎世代命運的大事。如果能彰明美德，就能將芳名流傳於後世。如果一旦推行禁止佛教的政策，如來的大法就會因此而泯滅，天人和信徒都會感到悲嘆，僧人和俗人都會改變心意。貧僧我所期望的，又將寄託於何處呢？因為蒙受您的深厚恩遇，所以才坦誠地表達我的想法。執筆之時悲傷滿懷，不知不覺淚流滿面。
桓太尉的答覆（以及停止沙門敬事的詔令）
知道他們因為身處方外而遺棄形骸，所以不看重有生的益處；因為尋求真理不遵循世俗的變化，所以不重視命運亨通的資本。又說，『內在違背了天倫之重，卻不違背孝道；外在缺少了侍奉君主的恭敬，卻不失去敬意。』如果如來所說的道理原本就沒有孰輕孰重，那麼就沒有產生孝順情感的緣由；事情如果不是憑藉亨通的命運，就不應該再有表達恭敬的道理。君臣父子的情誼，允許他們沒有完全盡到，那麼情感的寄託又為什麼要斷絕呢？束縛在於內心的執著，而不是外在的形體敬意。形體敬意，不過是內心所使用的工具罷了。如果在根本上放縱他們，卻又要求他們有形體敬意，這是我所不理解的。又說，『佛教的弘揚，也有適應世俗的教義，或者恩澤流佈天下，道德教化普及親族，確實可以協助讚美皇上的功業，而不是虛假地沾染恩德。』佛教的存廢和推行，各自根據實際情況來應對，因緣有其根本，必定不會有差錯。如果這樣，那麼修道的人又怎麼能夠違背呢？所以，釋迦（釋迦牟尼，佛教創始人）的教義不能超越白凈王（Śuddhodana，釋迦牟尼的父親）的恩澤。即使沒有獲得須陀洹果（Srotāpanna，佛教修行 प्रथम果），也仍然是同國之人所蒙受的恩惠。就如來所說，這自有其道理，深厚的功德不是現在那些所謂的適宜教化的人所能比擬的。來信未能共同探求其中的道理，就使得大方向發生改變，所以這是我不理解的。想必您是沒有被世俗的滯礙所迷惑，而是錯誤地使用了情理罷了。
桓楚（桓玄，東晉末年權臣，后篡位稱帝）允許道人不致敬禮的詔令
門下，佛法宏大深奧，我所不能完全理解。推究他們篤實真摯的情感，所以寧願給予他們敬意。現在事情既然由我負責，如果有所不理解，姑且應當寧可從簡。諸位，不要再讓他們行禮了。要讓所有人都知道。
【English Translation】 English version: This concerns the fate of generations. If virtue can be manifested, fame will be passed down to posterity. If a policy of prohibiting Buddhism is implemented, the Dharma of Tathagata (如來，another name for Buddha) will be extinguished, causing lamentation among gods and humans, and changing the minds of monks and laypeople. Where shall I, a humble monk, place my hopes? Because of your deep favor, I express my thoughts frankly. As I write, I am filled with sorrow, and tears flow uncontrollably.
Grand Commandant Huan's Reply (and the Edict to Cease Monks' Homage)
Knowing that they abandon their physical form because they are outside the mundane world, they do not value the benefits of being alive; because they seek truth without following worldly changes, they do not value the capital of prosperous fortune. It is also said, 'Inwardly, they violate the importance of familial relations, yet they do not violate filial piety; outwardly, they lack the respect of serving the ruler, yet they do not lose reverence.' If the principles spoken by Tathagata (如來，another name for Buddha) originally had no weight, then there would be no reason to generate feelings of filial piety; if things were not based on prosperous fortune, then there should be no reason to express reverence. The affection of ruler and subject, father and son, allows them not to fully fulfill their duties, so why should the placement of emotions be cut off? The bondage lies in the attachment of the heart, not in external physical reverence. Physical reverence is merely a tool used by the heart. If they are indulged at the root, yet required to have physical reverence, this is what I do not understand. It is also said, 'The propagation of Buddhism also has doctrines that adapt to the secular world, or grace flows throughout the world, and moral teachings spread to relatives, which can indeed assist in praising the emperor's achievements, and not falsely taint grace.' The existence and implementation of Buddhism each respond according to the actual situation, and the causes and conditions have their roots, and there will certainly be no errors. If so, how can those who cultivate the Way violate it? Therefore, the teachings of Sakyamuni (釋迦牟尼，the founder of Buddhism) cannot surpass the grace of King Suddhodana (白凈王，Sakyamuni's father). Even if they have not attained the Srotāpanna fruit (須陀洹果，the first stage of enlightenment), they are still blessed by the people of the same country. As Tathagata (如來，another name for Buddha) said, this has its own reason, and the profound merits cannot be compared to those who are now considered suitable for teaching. The letter failed to explore the principles together, which caused a change in the general direction, so this is what I do not understand. Presumably, you are not confused by the stagnation of the secular world, but have misused reason and emotion.
Huan Chu's (桓楚，Huan Xuan, a powerful minister in the late Eastern Jin Dynasty, who later usurped the throne) Edict Allowing Daoists Not to Pay Homage
To the subordinates, the Buddha's Dharma is vast and profound, which I cannot fully understand. Investigating their sincere and genuine feelings, I would rather give them respect. Now that the matter is my responsibility, if there is something I do not understand, I should rather simplify it. Everyone, do not make them perform the ceremony anymore. Let everyone know.
月三日
侍中臣嗣之。給事黃門侍中臣袁恪之言。詔書如右。神道冥昧聖詔幽遠。陛下所弘者大爰逮道人奉佛者耳。率土之民莫非王臣。而以向化法服。便抗禮萬乘之主。愚情所未安。拜起之禮豈虧其道。尊卑大倫不宜都廢。若許其名教之外。闕其拜敬之儀者。請一斷引見啟可紀識。謹啟。
何緣爾。便宜奉詔。
太亨二年十二月四日。門下通事令史臣馬范。
侍中臣嗣之言。啟事重被明詔。崇中挹之至。履謙光之道。愚情眷眷竊有未安。治道雖殊理至同歸。尊親尊親法教不乖。老子稱四大者。其尊一也。沙門所乘雖異跡不超世。豈得不同乎天民。陛下誠欲弘之於上。然卑高之禮經治之典。愚謂宜俯順群心永為來式。請如前所啟。謹啟。
置之使自已。亦是兼愛九流。各遂其道也。侍中祭酒臣嗣之言。重被詔如右。陛下至德圓虛。使吹萬自已。九流各徇其美顯昧並極其致。靈澤幽流無思不懷。群方所以資通。天人所以交暢。臣聞佛教以神慧為本。導達為功。自斯已還。蓋是斂粗之用耳。神理緬邈。求之於自形而上者虔肅拜起。無虧于持戒。若行道不失其為恭。王法齊敬于率土。道憲兼隆內外鹹得矣。臣前受外任。聽承疏短。乃不知去春已有明論。近在直被詔。便率其愚情不懼允合。還
【現代漢語翻譯】 現代漢語譯本 三月三日
侍中臣嗣之，給事黃門侍中臣袁恪之進言：詔書內容如右。神道幽深難測，聖上的詔令深遠。陛下所弘揚的是大道，才涉及到奉佛的道人罷了。普天之下的百姓沒有誰不是陛下的臣子，卻因為皈依佛法、身著僧服，便可以對抗萬乘之主的禮儀，我私下裡感到不安。拜見和起身的禮節難道會損害他們的修行嗎？尊卑的倫理綱常不應該全部廢除。如果允許他們在世俗教化之外，免除他們拜見敬禮的儀式，請允許我記錄下一次引見的情況。謹此稟告。
為何如此？應該遵奉詔書。
太亨二年十二月四日，門下通事令史臣馬范。
侍中臣嗣之進言：啟事再次受到明詔，崇尚中和，謙虛退讓。我私下裡仍然感到不安。治理國家的方法雖然不同，但道理最終歸於一致。尊敬君親和尊敬佛法教義並不衝突。老子所說的『四大』，其尊敬的地位是一樣的。沙門所修行的道路雖然不同，但他們的行為並沒有超越世俗，怎麼能與普通百姓不同呢？陛下如果真想在上位者中弘揚佛法，但卑微和尊貴的禮儀是治理國家的經典，我認為應該順應大眾的心意，作為永久的準則。請按照我之前所說的去做。謹此稟告。
聽之任之，讓他們自己決定。這也是兼愛各種流派，各自遵循自己的道路。侍中祭酒臣嗣之進言：再次受到詔書，內容如右。陛下至德圓滿虛靜，使萬物各自發展。各種流派各自追求其美好之處，顯揚和隱晦都達到極致。靈性的恩澤默默流淌，沒有誰不心懷感激。天下各地因此互相溝通，天人因此互相交流順暢。我聽說佛教以神聖的智慧為根本，以引導開悟為功用。從這以後，大概都是收斂粗俗行為的作用罷了。神聖的道理深遠微妙，從自身形體之外去尋求。虔誠恭敬地拜見和起身，不會損害持戒。如果修行佛道不失去恭敬之心，王法就能使天下百姓都敬畏，佛道和王法兼顧並隆盛，內外都能得到好處。我之前在外地任職，聽到的事情很少，不知道去年春天已經有了明確的討論。最近在朝廷任職，再次受到詔令，便冒昧地表達我的愚見，不怕與聖意不合，還是
【English Translation】 English version Third day of the Third Month.
The attendant minister Shi Zizhi and the attendant minister Yuan Kezhi of the Yellow Gate submitted: The imperial edict is as written on the right. The way of the spirits is obscure and profound, and the imperial decree is far-reaching. What Your Majesty promotes is the Great Way, and it only extends to the Daoists who venerate the Buddha. None of the people under heaven are not subjects of Your Majesty, yet because they have converted to Buddhism and wear monastic robes, they can defy the etiquette due to the lord of ten thousand chariots. I privately feel uneasy about this. Would the rituals of bowing and rising harm their practice? The great principles of hierarchy should not be completely abolished. If they are allowed to be outside the secular teachings and exempt from the rituals of bowing and respect, please allow me to record the circumstances of the next audience. I respectfully submit this.
Why is that? It is appropriate to follow the imperial edict.
Fourth day of the Twelfth Month of the Taiheng Second Year. The clerk of the Office of Communications under the Ministry of Appointments, Ma Fan.
The attendant minister Shi Zizhi submitted: The memorial has again received a clear imperial edict, extolling moderation and humility. I privately still feel uneasy. Although the methods of governing the state are different, the principles ultimately converge. Respect for rulers and parents and respect for Buddhist teachings do not conflict. Laozi spoke of the 'Four Greats,' and their positions of respect are the same. Although the path that the Shramanas cultivate is different, their actions do not transcend the world. How can they be different from ordinary people? If Your Majesty truly wishes to promote Buddhism among those in high positions, the etiquette of the humble and the noble is a classic of governance. I believe that it is appropriate to follow the will of the people and make it a permanent rule. Please act as I have previously stated. I respectfully submit this.
Leave it to them to decide for themselves. This is also to love all schools of thought equally, allowing each to follow its own path. The attendant minister and libationer Shi Zizhi submitted: Again, I have received the imperial edict as written on the right. Your Majesty's supreme virtue is complete and empty, allowing all things to develop on their own. Each school of thought pursues its own beauty, and both the manifest and the hidden reach their utmost. Spiritual grace flows silently, and none do not feel grateful. Therefore, all regions communicate with each other, and heaven and humanity communicate smoothly. I have heard that Buddhism takes divine wisdom as its foundation and guiding enlightenment as its function. From then on, it is probably the effect of restraining vulgar behavior. The divine principles are profound and subtle, and they are sought outside of one's own form. Sincere and respectful bowing and rising do not harm the upholding of precepts. If the practice of the Buddhist path does not lose its respect, the laws of the king can make all the people of the world revere them. The Buddhist path and the laws of the king are both prosperous, and both inside and outside can benefit. I previously served in a foreign post and heard little, and I did not know that there had been a clear discussion last spring. Recently, I have been serving in the court and have again received the imperial edict, so I have presumptuously expressed my foolish opinions, not fearing that they do not conform to the imperial will, but still
此。方見斯事屢經神筆。宗致悠邈理析微遠。非臣駑鈍所能擊贊。沙門抗禮已行之前代。今大明既升道化無外。經國大倫不可有闕。請如先所啟。攝外施行。謹啟。
自有內外兼弘者。何其于用前代理。卿區區惜此。更非贊其道也。侍中祭酒臣嗣之言。重奉詔。自有內外兼弘者。聖旨淵通道冠百王。伏讀仰嘆。非愚淺所逮。尊主祗法臣下之節。是以拳拳頻執所守。明詔超邈遠略常均。臣闇短不達。追用愧悚。輒奉詔付外宣攝遵承。謹啟。
元治元年十二月二十四日上
廬山慧遠法師與桓玄論料簡沙門書(並桓玄教)
桓玄輔政欲沙汰眾僧與僚屬教
夫神道茫昧。聖人之所不言。然惟其製作所弘如將可見。佛所貴無為。慇勤在於絕欲。而比者凌遲遂失斯道。京師競其奢淫。榮觀紛于朝市。天府以之傾匱。名器為之穢黷。避役鐘于百里。逋逃盈于寺廟。乃至一縣數千猥成屯落。邑聚遊食之群。境積不羈之眾。其所以傷治害政塵滓佛教。固已彼此俱弊寔污風軌矣。便可嚴下。在所諸沙門有能申述經誥暢說義理者。或禁行修整奉戒無虧。恒為阿練者。或山居養志不營流俗者。皆足以宣寄大化。亦所以示物以道弘訓作范幸兼內外。其有違於此者。皆悉罷遣。所在領其戶籍嚴為之制。速申下之並列
【現代漢語翻譯】 現代漢語譯本：
此事屢經神筆潤色，其宗旨深遠，道理剖析精微，非我等平庸之輩所能讚揚。沙門（出家修道者的通稱）遵從禮儀已是前代之事。如今大明王朝興盛，道化普及四海，治理國家的大綱不可有所缺失。請如先前所奏，交由相關部門施行。謹奏。
自有內外兼修之人，為何還要沿用前代的做法？您如此吝惜此事，難道不是在阻礙佛法的弘揚嗎？侍中祭酒臣嗣之言，再次奉詔。自有內外兼修之人，聖上的旨意深遠通達，堪稱百王之首。我等拜讀之後，仰慕讚歎不已，非我等愚昧淺薄之人所能理解。尊敬君主，敬畏法度，乃是臣下的本分，因此我等才如此堅持己見。明詔高遠，考慮周全，但我等愚昧短視，未能領會，深感慚愧。現謹遵聖旨，將此事交由相關部門宣導施行。謹奏。
元治元年十二月二十四日
廬山慧遠法師與桓玄論料簡沙門書（並桓玄教）
Huan Xuan（桓玄，東晉末年權臣）輔政，欲整頓僧侶，與僚屬下達教令：
神道玄妙難測，聖人也不輕易談論。然而，通過聖人的制度建設，或許可以略窺一二。佛法所推崇的是無為，慇勤勸導人們斷絕慾望。然而，近來卻日漸衰敗，失去了佛法的真諦。京城競相追求奢靡淫逸，榮華景象充斥朝堂市井，導致國庫空虛，官位名器受到玷污。爲了逃避徭役，人們紛紛涌向百里之外，逃亡之人充斥寺廟。甚至一個縣就有數千人聚集，形成村落。聚集了一群遊手好閒之徒，積聚了一批不受約束的民眾。這既損害了社會治理，又危害了政治，玷污了佛教。確實是彼此俱損，玷污了社會風氣。因此，可以嚴令各地，凡是沙門（出家修道者的通稱）中，有能闡述經書教義，暢談佛理者；或能嚴守戒律，行為端正，沒有絲毫違犯者；或能長期隱居山林，修身養性，不追求世俗名利者，都足以宣揚教化，也可以通過他們的行為來教導民眾，弘揚佛法，樹立榜樣，兼顧內外。凡是違背這些要求的，一律罷免遣散。由各地登記其戶籍，嚴格加以管理。迅速將此命令下達，並詳細列出具體措施。
【English Translation】 English version:
This matter has been repeatedly refined by divine pens, its principles are profound, and its reasoning is subtle and far-reaching, beyond the ability of us mediocre people to praise. The Shramanas (a general term for those who have left home to cultivate the Way) following etiquette is a matter of the past. Now that the Great Ming Dynasty is prosperous and Taoist teachings are widespread, the outline for governing the country must not be lacking. Please, as previously reported, hand it over to the relevant departments for implementation. Respectfully submitted.
Since there are those who cultivate both internally and externally, why should we continue to use the practices of the past? Are you not hindering the propagation of Buddhism by being so reluctant about this matter? The words of the Attendant Censor-in-chief, Chen Si, again obey the imperial edict. Since there are those who cultivate both internally and externally, the Emperor's decree is profound and far-reaching, worthy of being the leader of all kings. After reading it, we admire and praise it endlessly, beyond the comprehension of us ignorant and shallow people. Respecting the monarch and revering the law is the duty of subjects, which is why we have been so insistent on our own views. The imperial edict is lofty and considers everything comprehensively, but we are ignorant and short-sighted and have failed to understand it, and we feel deeply ashamed. Now, we respectfully obey the imperial edict and hand this matter over to the relevant departments for publicity and implementation. Respectfully submitted.
December 24th, the first year of Yuanzhi
Letter from Dharma Master Huiyuan of Mount Lu to Huan Xuan on the Selection and Examination of Shramanas (and Huan Xuan's Instruction)
Huan Xuan (a powerful minister in the late Eastern Jin Dynasty) assisted in the government and wanted to rectify the monks, issuing an edict to his subordinates:
The Way of the Gods is mysterious and difficult to fathom, and even the sages do not easily speak of it. However, through the institutional construction of the sages, perhaps we can get a glimpse of it. What Buddhism advocates is non-action, earnestly exhorting people to sever desires. However, recently it has gradually declined and lost the true meaning of Buddhism. The capital is competing for extravagance and licentiousness, and scenes of glory and splendor fill the court and market, leading to an empty treasury and the defilement of official positions and titles. In order to escape corvée labor, people are flocking to places hundreds of miles away, and fugitives fill the temples. Even a county has thousands of people gathering, forming villages. A group of idlers gathers, and a group of unruly people accumulates. This not only harms social governance but also endangers politics and defiles Buddhism. It is indeed mutually harmful and defiles social customs. Therefore, it can be strictly ordered to all localities that among the Shramanas (a general term for those who have left home to cultivate the Way), those who can expound the teachings of the scriptures, speak eloquently about Buddhist principles; or those who can strictly observe the precepts, behave properly, and have no violations; or those who can live in seclusion in the mountains for a long time, cultivate their character, and not pursue worldly fame and fortune, are all sufficient to propagate the teachings, and can also teach the people through their actions, promote Buddhism, set an example, and take care of both internal and external affairs. All those who violate these requirements shall be dismissed and sent away. The local authorities shall register their household registration and strictly manage them. Quickly issue this order and list the specific measures in detail.
上也。唯廬山道德所居。不在搜簡之例。
遠法師與桓太尉論料簡沙門書
佛教凌遲穢雜日久。每一尋思憤慨盈懷。常恐運出非意混然淪湑。此所以夙宵嘆懼忘寢與食者也。見檀越澄清諸道人教。實應其本心。夫涇以渭分則清濁殊流。枉以正直則不仁自遠。推此而言。符命既行必二理斯得。然令飾偽取容者。自絕於假通之路。通道懷真者。無復負俗之嫌。如此則道世交興三寶復隆于茲矣。貧道所以寄命江南。欲托有道以存至業。業之隆替寔由乎人。值檀越當年。則是貧道中興之運。幽情所託已冥之在昔。是以前後書疏輒以憑寄為先。每尋告慰眷懷不忘。但恐年與時乖。不盡檀越盛隆之化耳。今故咨白數條。如別疏。經教所開凡有三科。一者禪思入微。二者諷味遺典。三者興建福業。三科誠異。皆以律行為本。檀越近制似大同於此是所不疑。或有興福之人內不毀禁而跡非阿練者。或多誦經諷詠不絕。而不能暢說義理者。或年已宿長雖無三科可記。而體性貞正不犯大非者。凡如此輩皆是所疑。今尋檀越所遣之例。不應問此。而外物惶惑莫敢自寧。故以別白。夫形跡易察而真偽難辯。自非遠鑒得之信難。若是都邑沙門經檀越視聽者。固無所疑。若邊局遠司識不及遠則未達教旨。或因符命濫及善人。此最其深憂。
【現代漢語翻譯】 現代漢語譯本： 以上。只有廬山道德高尚的僧人居住的地方，不在這次篩選的範圍之內。
遠法師與桓太尉討論篩選僧人的書信
佛教衰敗污穢混雜已經很久了。每當想到這些，心中就充滿了憤慨。常常擔心命運不濟，好壞混雜在一起。這就是我日夜嘆息恐懼，以至於忘記了睡眠和飲食的原因啊。看到您澄清各位道人的教義，實在符合我的本心。涇水因為渭水的分流而清濁有別，正直的人多了，不仁的人自然就遠離了。由此推論，您的命令一旦施行，這兩種道理就都能實現。這樣，那些偽裝取悅於人的人，自然就斷絕了虛假矇混的道路；那些信奉真道的人，也就沒有了違背世俗的嫌疑。如此一來，道和世俗都能興盛，佛教的三寶也能因此而復興。我之所以寄身於江南，就是想依託有道德的人來儲存佛教的偉大事業。事業的興盛或衰敗，實際上取決於人。遇到您這樣的賢達，就是我中興佛教的機遇。我內心的想法，您早已明白。所以前後的書信，都以向您傾訴為先。常常收到您的慰問，對我的關懷從不忘記。只是擔心時運不濟，不能完全實現您盛大的教化。現在特地向您稟告幾條，如另一封信中所述。經教所闡述的，大致有三個方面：一是禪思入微，二是諷誦研習經典，三是興建福業。這三個方面雖然不同，但都以遵守戒律為根本。您最近的制度，似乎與此大致相同，這一點我並不懷疑。或許有興建福業的人，內心沒有違犯禁令，但行為卻不像是苦行僧；或許有很多人誦經不止，卻不能通暢地解說經義；或許有人年紀已經很大，雖然沒有這三個方面的特長，但品性貞正，不犯大的過錯。凡是這樣的人，都讓我感到疑惑。現在根據您所頒佈的條例，似乎不應該詢問這些。但外界感到惶恐不安，不敢自安，所以特地向您說明。人的外在容易觀察，而真偽卻難以分辨。如果不是有遠見的人，很難得到確信。如果是都城的僧人，經過您的親自考察，自然沒有什麼可懷疑的。如果是邊遠地區的官員，見識不夠遠，不能理解佛教的宗旨，或許會因為您的命令而錯及好人，這才是最讓我擔憂的。
【English Translation】 English version: The above. Only the monks residing in Mount Lu, known for their morality, are not subject to this selection.
Letter from Dharma Master Yuan to Grand Commandant Huan discussing the selection of monks
Buddhism has been declining, defiled, and mixed for a long time. Every time I think about this, my heart is filled with indignation. I often worry that fate will be unfavorable, and good and bad will be mixed together. This is why I sigh and fear day and night, to the point of forgetting sleep and food. Seeing that you are clarifying the teachings of various Daoists, it truly aligns with my original intention. Just as the Jing River is distinguished from the Wei River, resulting in different flows of clarity and turbidity, and just as with more upright people, the unrighteous naturally stay away. From this, we can infer that once your orders are implemented, both of these principles can be achieved. In this way, those who pretend to please others will naturally cut off the path of false pretense; those who believe in the true Dao will no longer have the suspicion of violating worldly customs. In this way, both the Dao and the secular world can prosper, and the Three Jewels of Buddhism can be revived as a result. The reason I reside in Jiangnan is to rely on virtuous people to preserve the great cause of Buddhism. The prosperity or decline of the cause actually depends on people. Meeting a virtuous person like you is an opportunity for me to revive Buddhism. You already understand my inner thoughts. Therefore, my letters before and after are always prioritized by confiding in you. I often receive your condolences, and your concern for me is never forgotten. I am just worried that the times are unfavorable and cannot fully realize your grand teachings. Now, I am specially reporting a few points to you, as mentioned in another letter. The teachings of the scriptures generally have three aspects: first, profound meditation; second, reciting and studying the classics; and third, building meritorious deeds. Although these three aspects are different, they all take observing the precepts as their foundation. Your recent system seems to be largely the same as this, which I do not doubt. Perhaps there are people who build meritorious deeds, whose hearts do not violate the precepts, but whose behavior is not like that of an ascetic monk; perhaps there are many people who recite scriptures endlessly, but cannot fluently explain the meaning of the scriptures; perhaps there are people who are already very old, although they do not have the specialties of these three aspects, but their character is upright and they do not commit major mistakes. All such people make me feel doubtful. Now, according to the regulations you have promulgated, it seems that I should not ask about these. However, the outside world feels uneasy and dare not settle down, so I am specially explaining this to you. People's appearance is easy to observe, but truth and falsehood are difficult to distinguish. If it is not a person with foresight, it is difficult to obtain certainty. If it is a monk in the capital, after your personal examination, there is naturally nothing to doubt. If it is an official in a remote area, whose knowledge is not far-reaching and cannot understand the purpose of Buddhism, perhaps they will wrongly implicate good people because of your orders, which is what worries me the most.
若所在執法之官。意所未詳。又時無宿望沙門可以求中得。令送至大府以經高覽者。則于理為弘想。檀越神慮已得之於心。直是貧道常近之情。故不能不及耳。若有族姓子弟本非役門。或世奉大法。或弱而天悟。欲棄俗入道求作沙門。推例尋意似不塞其清涂。然要須咨定使洗心向味者。無復自疑之情。昔外國諸王多參懷聖典。亦有因時助弘大化扶危救弊。信有自來矣。檀越每期情古人。故復略敘所聞。
支道林法師與桓玄論州符求沙門名籍書
隆安三年四月五日。京邑沙門等頓首白。夫標極有宗則仰之者至。理契神冥則沐浴彌深。故尼父素室顏氏流漣。豈不以道隆德盛直往忘反者哉。貧道等雖人凡行薄。奉修三寶。愛自天至。信不待習。但日損功德撫心增愾。賴聖主哲王復躬弘其道。得使山居者騁業。城傍者閑通。緣皇澤曠灑朽干蒙榮。然沙門之於世也。猶虛舟之寄大壑耳。其來不以事退亦乘閑。四海之內竟自無宅。邦亂則振錫孤遊。道洽則欣然俱萃。所以自遠而至。良有以也。將振宏綱于季世。展誠心於百代。而頃頻被州符求抄名籍。煎切甚急。未悟高旨。野人易懼抱憂實深。遂使禪人失靜勤士廢行。喪精絕氣達旦不寐。索然不知何以自安。伏願明公扇唐風于上位。待白足於其下。使懷道獲濟有志俱全
【現代漢語翻譯】 現代漢語譯本：如果當地執法的官員，對於某些事情不瞭解詳情，又一時沒有德高望重的僧人可以諮詢，那麼就應該將情況上報到州府，以便經過高層官員的審閱，這樣在處理事情上就更加周全。您（檀越，指施主）的考慮已經很周到了，這只是我作為僧人的一點想法，所以不得不提出來。如果有出身于良好家族的子弟，原本不是服役之人，或者世代信奉佛法，或者從小就很有悟性，想要捨棄世俗生活出家為僧，按照常理和情理來推斷，似乎不應該阻止他們追求清凈的道路。但是，一定要事先諮詢清楚，讓他們洗心革面，一心向佛，不再有任何疑慮。過去外國的國王們，很多都參與研究佛經，也有的順應時勢，幫助弘揚佛法，扶助危難，救濟困苦，這確實是自古就有的傳統。您（檀越）總是希望傚法古人，所以我就再次簡略地敘述我所聽到的這些事情。
支道林法師與桓玄討論州府要求僧人名籍的書信
隆安三年四月五日，京城的僧人們頓首拜上。樹立最高的標準，人們就會敬仰它；道理與神妙的境界相契合，人們就會更加深刻地受到洗禮。所以孔子在簡陋的房屋裡，顏回依依不捨，難道不是因為道德高尚，以至於直接忘記了返回嗎？我們這些僧人雖然平凡，修行也很淺薄，但是信奉三寶，這種愛是發自內心的，不需要學習。只是每天都感到功德有所減少，內心感到慚愧。幸虧有聖明的君主和賢明的國王，再次親自弘揚佛法，使得居住在山林中的人能夠專心修行，居住在城市旁邊的人能夠悠閒地交流。依靠皇上的恩澤廣泛地施予，使得我們這些朽木枯枝也能夠蒙受光榮。然而，僧人在世間，就像空船寄託在大海中一樣，他們的到來不是爲了什麼事情，離開也是爲了清閑。在四海之內，竟然沒有自己的家宅。國家動亂的時候，就拄著錫杖獨自遊走；佛法興盛的時候，就欣然地聚集在一起。所以從遙遠的地方來到這裡，確實是有原因的。他們將要在末世弘揚佛法，向後代展現他們的誠心。但是近來多次被州府要求抄錄名籍，催促得非常急迫。我們不明白其中的深意，鄉野之人容易感到害怕，內心非常擔憂。於是使得禪修的人失去平靜，勤奮修行的人荒廢了修行，精神耗盡，徹夜難眠，茫然不知如何自處。希望您（明公，指桓玄）能夠在上位弘揚唐堯虞舜的遺風，善待我們這些僧人，使得有志於佛道的人能夠得到救濟，所有的願望都能夠實現。
【English Translation】 English version: If the local law enforcement officials are not clear about certain matters, and there are no respected monks available for consultation at the time, then the situation should be reported to the state government for review by senior officials, so that the handling of matters can be more comprehensive. Your (Danyue, referring to the benefactor) consideration has been very thoughtful, this is just a thought of mine as a monk, so I have to mention it. If there are children from good families who were not originally serving in the military, or who have been devoted to Buddhism for generations, or who are very enlightened from a young age, and want to abandon secular life and become monks, it seems that they should not be prevented from pursuing the path of purity, according to common sense and reason. However, it is necessary to consult in advance to make them wash their hearts and devote themselves to Buddhism, and no longer have any doubts. In the past, many foreign kings participated in the study of Buddhist scriptures, and some helped to promote Buddhism, support the crisis, and relieve suffering in accordance with the times. This has indeed been a tradition since ancient times. You (Danyue) always hope to emulate the ancients, so I will briefly narrate what I have heard again.
Letter from Dharma Master Zhi Daolin to Huan Xuan discussing the state government's request for a register of monks
Fifth day of the fourth month of the third year of Long'an, the monks of the capital bow their heads and report. Establishing the highest standard, people will admire it; the truth is in harmony with the realm of the divine, and people will be baptized more deeply. Therefore, Confucius was in a simple house, and Yan Hui was reluctant to leave, wasn't it because of the high morality, so that he directly forgot to return? Although we monks are ordinary and our practice is shallow, we believe in the Three Jewels, and this love comes from the heart and does not need to be learned. It's just that I feel that the merits are decreasing every day, and I feel ashamed in my heart. Fortunately, there are enlightened monarchs and wise kings who once again personally promote Buddhism, so that those who live in the mountains can concentrate on their practice, and those who live next to the city can communicate leisurely. Relying on the emperor's grace to spread widely, so that we dead wood and dead branches can also be honored. However, monks in the world are like empty boats entrusted to the sea. Their arrival is not for anything, and their departure is also for leisure. Within the four seas, there is no home of their own. When the country is in turmoil, they walk alone with a tin stick; when Buddhism is prosperous, they gather together happily. So coming here from afar is indeed for a reason. They will promote Buddhism in the last days and show their sincerity to future generations. However, recently, the state government has repeatedly requested to copy the register, urging them very urgently. We do not understand the deep meaning, and the people in the countryside are easily frightened and feel very worried. As a result, those who practice meditation lose their peace, those who practice diligently abandon their practice, their spirits are exhausted, and they cannot sleep all night, at a loss as to what to do. I hope that you (Minggong, referring to Huan Xuan) can promote the legacy of Tang Yao and Yu Shun in the upper position, and treat us monks kindly, so that those who aspire to the Buddhist path can be saved, and all their wishes can be fulfilled.
。則身亡體盡畢命此矣。天聽殊邈。或未具簡。謹以上聞。伏追悚息。
天保寺釋道盛啟齊武皇帝論檢試僧事
天保寺釋道盛啟。昔者仲尼養徒三千。學天文者則戴圓冠。學地理者則履方履。楚莊周詣哀公曰。蓋聞此國有知天文地理者不少請試之。哀公即宣令國內。知天文者著圓冠。知地理者著方履來詣門唯有孔丘一人。到門無不對。故知餘者皆為竊服矣。釋迦興世說四諦六度制諸戒威儀。舍利弗等皆得羅漢。故知大法非為無宗。但自爾已來。人根轉鈍去道玄。遠習惑纏心若能隔意則合律科。不爾皆是竊服者。伏願陛下。聖明深恕此理弗就。凡夫求聖人之道。昔鄭子產稱曰。大賢尚不能收失。為申徒嘉所譏。況今末法比丘。寧能收失。若不收失必起噁心。寺之三官何以堪命。國有典刑。愿敕在所依罪治戮。幸可不亂聖聽。盛雖老病遠慕榜木。敢以陳聞。伏紙流汗。謹啟。
弘明集卷第十二 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第十三
梁楊都建初寺釋僧祐律師撰郗嘉賓奉法要顏延之庭誥二章王該日月燭
奉法要
𠜗中書
三自歸者。歸佛歸十二部經歸比丘僧。過去見在當來三世十方佛。三世十方經法。三世十方僧。每禮拜懺悔。皆當至心
【現代漢語翻譯】 現代漢語譯本：那麼身體死亡，形體消散，生命終結就在這裡了。上天的聽聞是遙遠而深邃的，或許未能完全瞭解詳情。謹將以上情況稟告，內心充滿恐懼和不安。
天保寺的釋道盛啟稟齊武皇帝，論述關於考覈僧人的事宜
天保寺的釋道盛啟稟：從前孔子教導弟子三千人，學習天文的就戴圓形帽子，學習地理的就穿方形鞋子。楚莊周拜見哀公說：『聽說貴國有很多懂天文地理的人，請允許我考覈他們。』哀公隨即下令國內，懂天文的戴圓帽，懂地理的穿方鞋來朝見，結果只有孔丘一人。到門后，沒有不對的。由此可知其餘的人都是冒充的。釋迦牟尼佛（Śākyamuni Buddha）出世，宣說四諦（Four Noble Truths）、六度（Six Perfections），制定各種戒律和威儀，舍利弗（Śāriputra）等都證得阿羅漢果（Arhat）。由此可知大法並非沒有宗旨。但自從那時以來，人們的根器逐漸遲鈍，離道越來越遠，習氣和迷惑纏繞內心。如果能夠符合戒律，就符合規範；否則都是冒充者。』 伏願陛下聖明，深刻地理解這個道理，不要責備。凡夫求聖人之道。從前鄭子產說：『大賢尚且不能避免過失』，被申徒嘉所譏諷。更何況現在末法時期的比丘，怎麼能避免過失呢？如果不避免過失，必定會產生噁心，寺廟的三官如何承受得了這樣的命令？國家有典章刑律，希望下令有關部門按照罪行進行懲處，或許可以不擾亂聖聽。我道盛雖然年老體弱，但仰慕榜木（古代懸掛以示警戒的木牌），所以冒昧地陳述這些。伏在紙上，汗流浹背。謹啟。
《弘明集》卷第十二 大正藏第 52 冊 No. 2102 《弘明集》
《弘明集》卷第十三
梁楊都建初寺的釋僧祐律師撰寫，郗嘉賓的《奉法要》，顏延之的《庭誥》二章，王該的《日月燭》
《奉法要》
𠜗中書
三自歸（Three Refuges）是指：歸依佛（Buddha），歸依十二部經（Twelve Divisions of Scriptures），歸依比丘僧（Bhikshu Sangha）。過去、現在、未來三世十方一切佛，三世十方一切經法，三世十方一切僧。每次禮拜懺悔，都應當至誠。
【English Translation】 English version: Then the body dies, the form dissipates, and life ends here. The hearing of Heaven is distant and profound, and perhaps the details have not been fully understood. I respectfully report the above situation, filled with fear and unease.
Sh釋 Dàoshèng of Tiānbǎo Temple petitions Emperor Wǔ of Qí, discussing the matter of examining monks.
Sh釋 Dàoshèng of Tiānbǎo Temple petitions: In the past, Confucius (仲尼 Zhòngní) taught three thousand disciples. Those who studied astronomy wore round hats, and those who studied geography wore square shoes. Chu Zhuang Zhou (楚莊周) visited Duke Ai (哀公 Āigōng) and said, 'I have heard that there are many people in your country who understand astronomy and geography. Please allow me to examine them.' Duke Ai then ordered that those who understood astronomy should wear round hats, and those who understood geography should wear square shoes to come to court. As a result, only Confucius came. After arriving at the gate, none were incorrect. From this, it can be known that the rest were all imposters. Śākyamuni Buddha (釋迦 Śākyamuni) appeared in the world, expounding the Four Noble Truths (四諦 Sìdì), the Six Perfections (六度 Liùdù), and establishing various precepts and rules of conduct. Śāriputra (舍利弗 Shèlìfú) and others all attained the Arhat (羅漢 Luóhàn) fruit. From this, it can be known that the Great Dharma is not without a purpose. But since then, people's faculties have gradually become dull, and they have become increasingly distant from the Way. Habits and delusions entangle their minds. If they can conform to the precepts, they conform to the norms; otherwise, they are all imposters.' I humbly wish that Your Majesty, with your sagacity, deeply understand this principle and not blame it. Ordinary people seek the way of the sages. In the past, Zheng Zichan (鄭子產) said, 'Even great sages cannot avoid mistakes,' and was ridiculed by Shen Tūjiā (申徒嘉). How much more so can the Bhikshus (比丘 Bǐqiū) of the degenerate age now avoid mistakes? If they do not avoid mistakes, they will surely generate evil thoughts. How can the three officials of the temple bear such an order? The country has laws and regulations. I hope that you will order the relevant departments to punish them according to their crimes, so that the sacred hearing may not be disturbed. Although I, Dàoshèng, am old and weak, I admire the warning board (榜木 bǎngmù) from afar, so I dare to state these things. Lying on the paper, I am sweating profusely. Respectfully submitted.
Hongming Ji (弘明集) Volume 12 Taisho Tripitaka Volume 52, No. 2102, Hongming Ji (弘明集)
Hongming Ji (弘明集) Volume 13
Compiled by the lawyer Sh釋 Sēngyòu of Jiànchū Temple in Yángdū, Liáng Dynasty. Xī Jiābīn's 'Essentials of Upholding the Dharma' (奉法要 Fèngfǎ Yào), Yán Yánzhī's two chapters of 'Court Admonitions' (庭誥 Tínggào), and Wáng Gāi's 'Torch of the Sun and Moon' (日月燭 Rìyuè Zhú)
'Essentials of Upholding the Dharma' (奉法要 Fèngfǎ Yào)
𠜗 Central Secretariat
The Three Refuges (三自歸 Sānzìguī) are: taking refuge in the Buddha (佛 Fó), taking refuge in the Twelve Divisions of Scriptures (十二部經 Shí'èrbùjīng), and taking refuge in the Bhikshu Sangha (比丘僧 Bǐqiūsēng). All Buddhas of the past, present, and future, in the ten directions; all scriptures of the past, present, and future, in the ten directions; all Sangha of the past, present, and future, in the ten directions. Every time you bow and repent, you should be sincere.
歸命。並慈念一切眾生。愿令悉得度脫。外國音稱南無。漢曰歸命。佛者漢音曰覺。僧者漢音曰眾。五戒一者不殺。不得教人殺。常當堅持盡形壽。二者不盜。不得教人盜。常當堅持盡形壽。三者不淫。不得教人淫。常當堅持盡形壽。四者不欺。不得教人欺。常當堅持盡形壽。五者不飲酒。不得以酒為惠施。常當堅持盡形壽。若以酒為藥。當權其輕重。要于不可致醉。醉有三十六失。經教以為深誡。不殺則長壽。不盜則常泰。不淫則清凈。不欺則人常。敬信不醉則神理明治。已行五戒便修歲三月六齋。歲三齋者。正月一日至十五日。五月一日至十五日。九月一日至十五日。月六齋者。月八日十四日十五日二十三日二十九日三十日。凡齋日皆當魚肉不御。迎中而食。既中之後。甘香美味一不得嘗。洗心念道歸命三尊。悔過自責行四等心。遠離房室不著六慾。不得鞭撻罵詈乘駕牛馬帶持兵仗。婦人則兼去香花脂粉之飾。端心正意務存柔順。齋者普為先亡見在知識親屬並及一切眾生。皆當因此至誠各相發心。心既感發則終免罪苦。是以忠孝之士務加勉勵。良以兼拯之功。非徒在己故也。齋日唯得專惟玄觀講頌法言。若不能行空當習六思念。六思念者。唸佛唸經念僧念施念戒念天。何謂念天。十善四等為應天行。又要當稱力所
【現代漢語翻譯】 現代漢語譯本： 歸命（皈依）。並且慈悲憐憫一切眾生，愿他們都能得到解脫。外國語稱『南無』，漢語的意思是歸命。『佛』，用漢語來說是『覺』（覺悟者）。『僧』，用漢語來說是『眾』（僧團）。 五戒：第一是不殺生，自己不殺生，也不教唆別人殺生，應當終身堅持。第二是不偷盜，自己不偷盜，也不教唆別人偷盜，應當終身堅持。第三是不邪淫，自己不邪淫，也不教唆別人邪淫，應當終身堅持。第四是不妄語，自己不妄語，也不教唆別人妄語，應當終身堅持。第五是不飲酒，不可以用酒來作為施捨。應當終身堅持。如果用酒來做藥，應當權衡它的輕重，一定要不能導致醉酒。醉酒有三十六種過失，經典教義對此有深刻的告誡。不殺生則能長壽，不偷盜則能常保安泰，不邪淫則能保持清凈，不妄語則能常得他人敬信，不醉酒則能使精神清明，道理明晰。 已經奉行五戒，便要修持一年三次，每月六次的齋戒。一年三次的齋戒是：正月一日到十五日，五月一日到十五日，九月一日到十五日。每月六次的齋戒是：每月初八、十四、十五、二十三、二十九、三十日。凡是齋戒日，都應當不吃魚肉，在中午之前進食。過了中午之後，任何甘甜美味都不能品嚐。洗滌內心，思念佛道，歸命佛法僧三寶，懺悔過錯，自我反省，行四無量心（慈悲喜捨）。遠離房事，不執著於六欲（色聲香味觸法）。不得鞭打、辱罵，不得乘坐牛馬，不得攜帶兵器。婦女還要去掉香花脂粉的裝飾，端正心思，務必保持柔順。 齋戒是爲了已經去世的和現在還活著的親屬朋友，以及一切眾生。都應當因此至誠地各自發心。心既然能夠感應並發動，最終就能免除罪惡痛苦。因此，忠誠孝順的人士務必更加勉勵，實在是由於兼顧救助的功德，不僅僅在於自身啊。齋戒日只能專心思考玄妙的觀想，講誦佛法。如果不能做到，應當修習六隨念。 六隨念是：唸佛、念法、念僧、念施、念戒、念天。什麼是念天呢？奉行十善業和四無量心，是符合天道的行為。最重要的是要儘自己的能力。
【English Translation】 English version: Homage. And with compassion, be mindful of all sentient beings, wishing them all to attain liberation. The foreign term is 'Namo' (皈命), which in Chinese means 'to take refuge in life'. 'Buddha' (佛) in Chinese means '覺' (awakened one). 'Sangha' (僧) in Chinese means '眾' (community). The Five Precepts: First, do not kill. Do not kill yourself, nor instruct others to kill. Always uphold this throughout your life. Second, do not steal. Do not steal yourself, nor instruct others to steal. Always uphold this throughout your life. Third, do not engage in sexual misconduct. Do not engage in sexual misconduct yourself, nor instruct others to do so. Always uphold this throughout your life. Fourth, do not lie. Do not lie yourself, nor instruct others to lie. Always uphold this throughout your life. Fifth, do not consume intoxicants. Do not use intoxicants as offerings. Always uphold this throughout your life. If intoxicants are used as medicine, carefully consider the dosage, ensuring it does not lead to intoxication. Intoxication has thirty-six faults, as deeply cautioned in the scriptures. Not killing leads to longevity, not stealing leads to constant peace, not engaging in sexual misconduct leads to purity, not lying leads to constant respect and trust, and not being intoxicated leads to clarity of mind and understanding of principles. Having practiced the Five Precepts, one should then cultivate the three annual and six monthly fasts. The three annual fasts are: from the 1st to the 15th of the first month, from the 1st to the 15th of the fifth month, and from the 1st to the 15th of the ninth month. The six monthly fasts are: the 8th, 14th, 15th, 23rd, 29th, and 30th of each month. On all fast days, one should abstain from fish and meat, and eat before noon. After noon, no sweet or delicious flavors should be tasted. Purify the mind, contemplate the Dharma, take refuge in the Three Jewels (三尊), repent for transgressions, reflect on oneself, and practice the Four Immeasurable Minds (四等心) (loving-kindness, compassion, joy, and equanimity). Stay away from sexual activity and do not cling to the six desires (六慾) (form, sound, smell, taste, touch, and dharma). Do not whip or scold, do not ride oxen or horses, and do not carry weapons. Women should also remove ornaments of fragrant flowers and cosmetics, rectify their minds, and strive to maintain gentleness. The fast is for the benefit of deceased and living relatives and friends, as well as all sentient beings. All should sincerely generate the aspiration. Once the mind is moved and inspired, one will ultimately be freed from suffering. Therefore, loyal and filial individuals must strive to be more diligent, truly because the merit of comprehensive salvation is not solely for oneself. On fast days, one should only focus on profound contemplation and recite the Dharma. If one cannot do that, one should practice the Six Recollections. The Six Recollections are: recollection of the Buddha (唸佛), recollection of the Dharma (唸經), recollection of the Sangha (念僧), recollection of generosity (念施), recollection of morality (念戒), and recollection of the devas (念天). What is recollection of the devas? Practicing the Ten Virtuous Actions and the Four Immeasurable Minds is in accordance with the way of the devas. Most importantly, one should do what is within one's ability.
及勉濟眾生。
十善者。身不犯殺盜淫。意不嫉恚癡。口不妄言綺語兩舌惡口。何謂不殺。常當矜愍一切蠕動之類。雖在困急終不害彼。凡眾生厄難皆當盡心營救。隨其水陸各令得所。疑有為已殺者皆不當受。何謂為盜。凡取非己有不問小大。及蒞官不清。皆謂之盜。何謂為淫。一切諸著普謂之淫。施之色慾非正匹偶。皆不得犯。
又私竊不公亦兼盜罪。所謂嫉者。謂妒忌也。見人之善見人有得。皆當代之歡喜。不得有爭競憎嫉之心。所謂恚者。心懷忿恨藏結于內。所謂癡者。不信大法疑昧經道。何謂妄言。以無為有虛造無端。何謂綺語。文飾巧言華而不實。何謂兩舌。背向異辭對此說彼。何謂惡口。謂罵詈也。
或云口說。不善之事令人承以為罪。亦為惡口。凡此十事皆不得暫起心念。是為十善。亦謂十戒。五戒檢形十善防心。事有疏密。故報有輕重。凡在有方之境。總謂三界。三界之內。凡有五道。一曰天。二曰人。三曰畜生。四曰餓鬼。五曰地獄。全五戒則人相備。具十善則生天堂。全一戒者則亦得為人。人有高卑。或壽夭不同。皆由戒有多少。反十善者謂之十惡。十惡畢犯則入地獄。抵揬強梁不受忠諫。及毒心內盛殉私欺殆。則或墮畜生。或生蛇虺。慳貪專利常苦不足。則墮餓鬼。其罪若
【現代漢語翻譯】 現代漢語譯本： 並且努力救濟眾生。
什麼是十善呢？身體不犯殺生、偷盜、邪淫；意念不犯嫉妒、嗔恚、愚癡；口裡不說謊言、綺語、兩舌、惡口。什麼是不殺生呢？常常應當憐憫一切蠕動的生命。即使在困苦危急的時候，最終也不傷害它們。凡是眾生遭遇災難，都應當盡心營救。根據它們生活在水裡還是陸地上，使它們各得其所。如果懷疑有爲了自己而被殺害的，都不應當接受。
什麼是偷盜呢？凡是拿取不屬於自己的東西，不論大小；以及做官不清廉，都叫做偷盜。什麼是邪淫呢？一切的貪著都普遍地稱為邪淫。施加於非正式配偶的性行為，都不能觸犯。
此外，私下侵吞公物也兼有偷盜的罪過。所謂的嫉妒，就是妒忌。見到別人行善，見到別人有所得，都應當代替他們感到歡喜，不得有爭競憎恨嫉妒的心。所謂的嗔恚，就是心裡懷著忿恨，隱藏在內心深處。所謂的愚癡，就是不相信大法，懷疑迷惑于經書道理。
什麼是妄言呢？把沒有的說成有，虛假捏造沒有的事情。什麼是綺語呢？用花言巧語來文飾，華麗而不實在。什麼是兩舌呢？背後和當面說不同的話，對這個人說那個人的壞話。什麼是惡口呢？就是謾罵。
或者說，口裡說不好的事情，使人聽了以後認為是有罪的，也算是惡口。凡是這十件事，都不得稍微生起心念，這就是十善，也叫做十戒。五戒是用來約束行為的，十善是用來防止心念的。事情有粗疏和細密的區別，所以報應有輕重之分。凡是在有方位限制的境界，總稱為三界（欲界、色界、無色界）。三界之內，凡是有五道（天道、人道、畜生道、餓鬼道、地獄道）。一是天道，二是人道，三是畜生道，四是餓鬼道，五是地獄道。完全遵守五戒，那麼人的相貌就具備了。具備十善，那麼就能夠生到天堂。完全遵守一條戒律，那麼也能夠做人，但是人有高低貴賤，或者壽命長短不同，都是由於戒律的多少。違背十善的叫做十惡。十惡都犯盡了，那麼就進入地獄。對抗頂撞，強橫不講理，不接受忠告勸諫，以及惡毒的心思在內心滋長，爲了私利而欺騙陷害，那麼就可能墮入畜生道，或者轉生為蛇或者毒蛇。慳吝貪婪，只顧自己得利，常常感到不滿足，那麼就墮入餓鬼道。他的罪過如果
【English Translation】 English version: And strive to relieve all sentient beings.
What are the Ten Virtues? The body does not commit killing, stealing, or sexual misconduct; the mind does not commit jealousy, anger, or delusion; the mouth does not speak false speech, embellished speech, divisive speech, or harsh speech. What is non-killing? One should always be compassionate towards all moving creatures. Even in times of distress, one should never harm them. Whenever sentient beings encounter difficulties, one should do one's best to rescue them. According to whether they live in water or on land, one should ensure they are in their proper place. If there is suspicion that any were killed for one's own sake, one should not accept them.
What is stealing? Any taking of what does not belong to oneself, no matter how small; and corruption in official positions, are all called stealing. What is sexual misconduct? All attachments are generally called sexual misconduct. Engaging in sexual acts with someone who is not one's proper spouse is not allowed.
Furthermore, privately appropriating public property also includes the crime of stealing. What is jealousy? It is envy. When seeing others do good or gain something, one should rejoice on their behalf and not have a competitive, hateful, or jealous mind. What is anger? It is harboring resentment and concealing it within. What is delusion? It is not believing in the Great Dharma and being doubtful and confused about the teachings of the scriptures.
What is false speech? It is making up something from nothing, fabricating baseless stories. What is embellished speech? It is using flowery and clever words to adorn speech, being ornate but not substantial. What is divisive speech? It is speaking differently behind someone's back and to their face, speaking ill of one person to another. What is harsh speech? It is cursing and scolding.
Or, speaking evil things that cause others to perceive them as sinful is also considered harsh speech. One should not even momentarily entertain these ten things in one's mind. These are the Ten Virtues, also called the Ten Precepts. The Five Precepts restrain actions, while the Ten Virtues guard the mind. Matters have distinctions of being coarse or subtle, so the retributions have varying degrees of severity. All realms with directional limitations are collectively called the Three Realms (Desire Realm, Form Realm, Formless Realm). Within the Three Realms, there are Five Paths (Deva Path, Human Path, Animal Path, Preta Path, Hell Path). First is the Deva Path (heavenly beings), second is the Human Path, third is the Animal Path, fourth is the Preta Path (hungry ghosts), and fifth is the Hell Path. Fully observing the Five Precepts results in the complete characteristics of a human. Possessing the Ten Virtues leads to rebirth in heaven. Fully observing one precept also allows one to be born as a human, but humans have different levels of status, or varying lifespans, all due to the number of precepts observed. Violating the Ten Virtues is called the Ten Evils. Committing all Ten Evils leads to hell. Resisting and opposing, being violent and unreasonable, not accepting loyal advice and admonishments, and having malicious thoughts growing within, deceiving and harming others for personal gain, may lead to falling into the Animal Path, or being reborn as a snake or viper. Being stingy and greedy, only caring about one's own benefit, and constantly feeling unsatisfied, leads to falling into the Preta Path (hungry ghost realm). If his crime is
轉少而多陰。私情不公亮。皆墮鬼神。雖受微福不免苦痛。此謂三塗。亦謂三惡道。
色痛癢思想生死識。謂之五陰。凡一物外有形可見者為色。失之則憂惱為痛得則歡喜為癢。未至逆念為思。過去追憶為想。心念始起為生。想過意識滅為死。曾關於心戢而不忘為識。識者經歷累劫。猶萌之於懷。雖昧其所由而滯于根。潛結始自毫釐終成淵岳。是以學者務慎所習。
五蓋。一曰貪淫。二曰瞋恚。三曰愚癡。四曰邪見。五曰調戲。別而言之。求欲為貪。耽著為淫。外發為瞋。內結為恚。繫於縛著觸理倒惑為愚癡。生死因緣癡為本。一切諸著皆始於癡。地獄苦酷多由於恚。
經云。卒鬥殺人其罪尚輕。懷毒陰謀則累劫彌結。無解脫之期。
六情。一名六衰。亦曰六慾。謂目受色耳受聲鼻受香舌受味身受細滑心受識。識者即上所謂識陰者也。五陰六慾。蓋生死之原本。罪苦之所由。消御之方皆具載眾經。
經云。心作天心作人心作地獄心作畜生。乃至得道者也亦心也。凡慮發乎心皆唸唸受報。雖事未及形而幽對冥構。夫情念員速倏忽無間。機動毫端遂充宇宙。罪福形道靡不由之。吉兇悔吝定於俄頃。是以行道之人必慎獨。於心防微慮。始以至理為城池。常領本以御末。不以事形未著而輕起心
【現代漢語翻譯】 現代漢語譯本：
減少善行而增加惡行，懷著自私的感情而不公正光明，這些都會墮入鬼神道。即使能得到一些微小的福報，也無法避免痛苦。這就是所說的三塗（地獄、餓鬼、畜生），也稱為三惡道。 色（物質、形體）、痛癢（感受苦樂）、思想（概念、表象）、生死（生命過程）、識（識別、認知），這被稱為五陰（構成個體存在的五種要素）。凡是外在有形可見的事物都稱為色。失去它就憂愁煩惱稱為痛，得到它就歡喜快樂稱為癢。還沒有發生就預先思慮稱為思，對過去的回憶稱為想。心念最初生起稱為生，想過之後意識消滅稱為死。曾經在心中存在但暫時隱藏不忘卻的稱為識。識這種東西經歷無數劫，仍然像萌芽一樣藏在心中。雖然不清楚它從何而來，但卻滯留在根本之處，潛藏的積聚從細微之處開始，最終形成深淵高山。因此，修行的人務必要謹慎自己所習慣的事物。 五蓋（覆蓋、障礙修行的五種煩惱）：一是貪淫（貪婪和淫慾），二是瞋恚（嗔恨和惱怒），三是愚癡（愚昧和無知），四是邪見（錯誤的見解），五是調戲（戲弄和散亂）。分別來說，追求慾望稱為貪，沉溺執著稱為淫。向外發作稱為瞋，在內心積結稱為恚。被束縛和執著所繫縛，接觸真理卻顛倒迷惑，這就是愚癡。生死輪迴的因緣，以愚癡為根本。一切的執著都開始於愚癡。地獄的酷刑大多是由於嗔恚。 經書上說，突然爭鬥殺人，他的罪過還算輕微。懷著惡毒的陰謀，那麼罪業就會累積無數劫，沒有解脫的期限。 六情（六根，即眼、耳、鼻、舌、身、意）：又名六衰，也叫六慾。指的是眼睛感受顏色，耳朵感受聲音，鼻子感受氣味，舌頭感受味道，身體感受細滑，心感受識。這個識，就是上面所說的識陰。五陰和六慾，是生死輪迴的根本，是罪惡痛苦的根源。消除和駕馭它們的方法都詳細記載在各種經典中。 經書上說，心可以造就天，心可以造就人，心可以造就地獄，心可以造就畜生，乃至得道成佛，也是心。凡是從心中發出的思慮，都會念念受到報應。即使事情還沒有形成，但在幽冥之中已經相互對應構建。情唸的變化非常迅速，瞬間沒有間斷。念頭稍微一動，就能充滿整個宇宙。罪惡和福報，善道和惡道，沒有不由它產生的。吉祥和兇險，後悔和羞辱，都決定在頃刻之間。因此，修行的人一定要在獨處時謹慎，在心中防止細微的念頭。一開始就要以至高的真理作為城池，經常把握根本來駕馭末節，不要因為事情還沒有顯現就輕易地生起念頭。
【English Translation】 English version:
Decreasing good deeds while increasing evil ones, harboring selfish feelings without fairness and justice, all these will lead to falling into the realms of ghosts and spirits. Even if one receives some minor blessings, one cannot avoid suffering. This is what is called the Three Paths (hell, hungry ghosts, animals), also known as the Three Evil Paths. Form (matter, physicality), sensation (experiencing pleasure and pain), perception (concepts, representations), volition (mental formations), and consciousness (recognition, cognition) are called the Five Skandhas (the five aggregates that constitute individual existence). Anything external that has form and can be seen is called form. Losing it causes sorrow and distress, which is called sensation of pain; obtaining it causes joy and happiness, which is called sensation of pleasure. Thinking in advance before something happens is called perception. Recalling the past is called volition. The initial arising of a thought is called birth; the extinction of consciousness after thought is called death. What has been in the mind but is temporarily hidden and not forgotten is called consciousness. This consciousness, through countless kalpas (aeons), still remains in the heart like a sprout. Although it is not clear where it comes from, it remains at the root, and the hidden accumulation starts from the slightest point and eventually forms a deep abyss and high mountain. Therefore, practitioners must be careful about what they are accustomed to. The Five Coverings (five afflictions that cover and obstruct practice): first is greed and lust (Tan Yin), second is anger and hatred (Chen Hui), third is ignorance and delusion (Yu Chi), fourth is wrong views (Xie Jian), and fifth is restlessness and distraction (Tiao Xi). Specifically speaking, seeking desires is called greed, indulging and clinging is called lust. Outward expression is called anger, inward accumulation is called hatred. Being bound by bondage and attachment, and being confused and deluded when encountering truth, is called ignorance. The cause of the cycle of birth and death is rooted in ignorance. All attachments begin with ignorance. The severe punishments of hell are mostly due to anger. The sutras say that suddenly fighting and killing someone, the sin is still light. Harboring malicious conspiracies, then the karma will accumulate for countless kalpas, with no hope of liberation. The Six Senses (the six roots, namely eye, ear, nose, tongue, body, and mind): also known as the Six Declines, also called the Six Desires. It refers to the eye perceiving color, the ear perceiving sound, the nose perceiving smell, the tongue perceiving taste, the body perceiving smoothness, and the mind perceiving consciousness. This consciousness is the consciousness skandha mentioned above. The Five Skandhas and the Six Desires are the root of the cycle of birth and death, the source of sin and suffering. The methods of eliminating and controlling them are recorded in detail in various sutras. The sutras say that the mind can create heaven, the mind can create man, the mind can create hell, the mind can create animals, and even attaining enlightenment and becoming a Buddha is also the mind. All thoughts that arise from the mind will receive retribution in every moment. Even if things have not yet taken shape, they are already corresponding and constructing each other in the unseen realm. The changes of emotions are very rapid, without interruption in an instant. A slight movement of thought can fill the entire universe. Sin and merit, good and evil paths, all arise from it. Auspiciousness and danger, regret and shame, are all determined in an instant. Therefore, practitioners must be cautious when alone, and prevent subtle thoughts in the mind. From the beginning, one must use the supreme truth as a fortress, and always grasp the root to control the branches, and not easily give rise to thoughts because things have not yet manifested.
念。豈唯言出乎室千里應之。莫見乎隱所慎在形哉。
異出十二門經云。人有善恒當掩之。有惡宜令彰露。夫君子之心無適無莫。過而無悔當不自得。宜其任行藏於所遇。豈有心於隱顯。然則教之所施。其在常近乎。原夫天理之於罪福。外泄則愈輕。內結則彌重。既跡著於人事。必有損於冥應。且伐善施勞。有生之大情。匿非文過。品物之所同。善著則跡彰。跡彰則譽集。茍情繫沮勸而譽集於外。藏吝之心必盈乎內。且人之君子猶天之小人。況乎仁德未至而名浮於實。獲戾幽冥固必然矣。夫茍非備德必有不周。坦而公之則與事而散。若乃負理之心銘之懷抱。而外修情貌以免人尤。收集俗譽。大誣天理。自然之釁得不愈重乎。是以莊生云。為不善於幽昧之中。鬼神得而誅之。且人之情也。不愧於理而愧乎物。愆著則毀至。毀至而恥生。情存近復則弊不至積。恃其不彰則終莫悛革。加以天釁內充而懼其外。顯則幽慮萬端。巧防彌密窮年所存。唯此之務天殃物累終必頓集。蓋由不防萌謀始而匿非揚善故也。
正齋經云。但得說人百善。不得說人一惡。說人之善善心便生。說人之惡便起忿意。意始雖微漸相資積。是以一善生巨億萬善。一惡生巨億萬惡。古人云。兵家之興不過三世。陳平亦云。我多陰謀子孫不昌。
引以為教。誠足以有弘。然齊楚享遺嗣于累葉。顏冉靡顯報於後昆。既已著之於事驗。不俟推理而後明也。且𩨬殛禹興盻鮒異形。四罪不及百代通典。哲王御世猶無淫濫。況乎自然玄應不以情者。而令罪福錯受善惡無章其誣理也。固亦深矣。且秦制牧孥之刑。猶以犯者為主。主嬰其罰然後責及其餘。若釁不當身而殃延親屬。以茲製法豈唯聖典之所不容。固亦申韓之所必去矣。是以泥洹經云。父作不善子不代受。子作不善父亦不受。善自獲福惡自受殃。至矣哉斯言允心應理然。原夫世教之興。豈不以情受所存不止乎己。所及彌廣則誡懼愈深。是以韜理實于韞韥每申近以斂粗進無虧于懲勸而有適於物宜有懷之流宜略其事而喻深領幽旨。若乃守文而不通其變。殉教而不達教情。以之處心循理。不亦外乎。
夫罪福之於逆順。固必應而無差者也。茍昧斯道。則邪正無位寄心無準矣。至於考之當年信漫而少徴。理無愆違而事不恒著。豈得不歸諸宿緣。推之來世耶。是以有心於理者。審影響之難誣。廢事證而冥寄。達天網之宏疏。故期之於靡漏。悟運往之無間。混萬劫於一朝。括三世而玄同。要終歸於必至。豈以顯昧改心淹速革慮哉。此最始信之根至而業心所深期也。
十二門經云。有時自計。我端正好。便當自念。
【現代漢語翻譯】 現代漢語譯本：可以把這些作為教訓。確實足以發揚光大佛法。然而，齊國和楚國的後代卻繼承了前人的罪孽，顏回和冉雍的賢德卻沒有給後代帶來明顯的福報。這些事例已經通過實際驗證顯現出來，不需要再通過推理來證明。而且，堯遭受天罰，禹興起，伯封和鮒外形怪異。四罪的懲罰也沒有延續到後代。《尚書》記載，明智的君王治理國家尚且沒有過度濫用刑罰，更何況是自然玄妙的因果報應，不應該以人的情感來衡量。如果讓罪過和福報錯誤地承受，善行和惡行沒有準則，那真是太荒謬了。而且，秦朝制定了株連家屬的刑罰，還以罪犯本人為主，先讓罪犯承受懲罰，然後才追究到他的家屬。如果罪過不應由本人承擔，卻殃及親屬，用這種方法制定法律，不僅聖賢的典籍不能容忍，就連申不害和韓非子也一定會廢除。因此，《泥洹經》（涅槃經）說：『父親作惡，兒子不代替受罰；兒子作惡，父親也不代替受罰。行善的人自己獲得福報，作惡的人自己遭受災殃。』這話真是太好了，符合人心，順應道理。追溯世俗教化的興起，難道不是因為情感的承受不止於自身，所影響的範圍越廣，警戒和畏懼就越深嗎？因此，把深奧的道理隱藏在精微之處，經常用身邊的事例來約束粗疏的行為，在懲戒勸勉方面沒有缺失，而且適合事物的發展規律。有見識的人應該忽略表面的事情，領悟深刻的道理，理解幽深的旨意。如果只是拘泥於文字而不理解它的變化，盲目地遵循教條而不明白教義的真情，用這種態度來對待內心，遵循道理，不就太疏遠了嗎？ 罪過和福報對於順境和逆境的感應，確實是必然的，不會有差錯。如果對這個道理不明白，那麼邪惡和正義就沒有位置，內心也沒有準則了。至於考察當年發生的事情，往往是漫無邊際，很少有證據；道理上沒有過錯，但事情卻不總是顯現出來。難道不應該把這些歸結於前世的因緣，推到來世嗎？因此，有心研究道理的人，明白因果報應難以欺騙，拋棄表面的證據而寄託于冥冥之中，通達天道的廣大和疏漏，所以期望最終不會有遺漏。領悟到命運的流轉沒有間斷，把無數劫的時間看作一個早晨，概括過去、現在、未來三世而達到玄妙的統一，最終必然歸於應有的結果，怎麼能因為事情的顯現或隱藏而改變心意，因為時間的長短而改變想法呢？這是最初信仰的根本，也是用心修行所深深期望的。 《十二門經》說：『有時自己想，我長得端正美好，就應當這樣想。』
【English Translation】 English version: These can be taken as lessons. Indeed, they are sufficient to promote and expand the Dharma. However, the descendants of Qi and Chu inherited the sins of their predecessors, while the virtue of Yan Hui (Confucius' favorite disciple) and Ran Yong (another disciple of Confucius) did not bring obvious blessings to their descendants. These examples have already been manifested through practical verification and do not need to be proven through reasoning. Moreover, Yao (legendary sage king) suffered heavenly punishment, Yu (founder of the Xia dynasty) rose to prominence, and Bo Feng (son of Shao Hao) and Fu (a fish) had strange forms. The punishments of the Four Criminals (historical figures punished for their crimes) did not extend to later generations. The Shangshu (Book of Documents) records that wise kings governed the country without excessive abuse of punishment, let alone the mysterious and natural law of cause and effect, which should not be measured by human emotions. If sins and blessings are wrongly received, and good and evil have no principles, then it is truly absurd. Moreover, the Qin dynasty established the punishment of involving family members, but still focused on the offender himself, first letting the offender bear the punishment, and then pursuing his family members. If the crime should not be borne by the person himself, but instead brings disaster to relatives, using this method to formulate laws, not only is it intolerable to the classics of sages, but even Shen Buhai (Legalist philosopher) and Han Fei (another Legalist philosopher) would certainly abolish it. Therefore, the Nirvana Sutra says: 'A father's evil deeds, the son does not bear the punishment in his place; a son's evil deeds, the father also does not bear it in his place. Those who do good themselves obtain blessings, and those who do evil themselves suffer calamity.' These words are truly excellent, conforming to the human heart and in accordance with reason. Tracing the rise of worldly teachings, is it not because the acceptance of emotions is not limited to oneself, and the wider the scope of influence, the deeper the warning and fear? Therefore, hiding profound principles in subtle places, often using examples from around to restrain crude behavior, there is no lack in punishment and encouragement, and it is suitable for the development of things. Those with insight should ignore superficial matters, comprehend profound principles, and understand the deep meaning. If one only adheres to the text without understanding its changes, blindly follows the dogma without understanding the true feelings of the teachings, using this attitude to treat the heart and follow the principles, would it not be too distant? The response of sin and blessing to favorable and adverse circumstances is indeed inevitable and without error. If one does not understand this principle, then evil and righteousness have no position, and the heart has no standard. As for examining the events of the year, they are often boundless and have little evidence; there is no fault in reason, but things do not always manifest. Should these not be attributed to the karmic conditions of previous lives and pushed to the next life? Therefore, those who are interested in studying the principles understand that the retribution of cause and effect is difficult to deceive, abandon superficial evidence and entrust themselves to the unseen, understand the vastness and omissions of the heavenly way, so they expect that there will be no omissions in the end. Realizing that the flow of fate is uninterrupted, regarding countless eons of time as one morning, encompassing the past, present, and future three worlds and reaching a mysterious unity, ultimately inevitably returning to the due result, how can one change one's mind because of the manifestation or concealment of things, or change one's thoughts because of the length of time? This is the root of the initial faith, and it is also what is deeply expected by cultivating the mind. The Twelve Gates Sutra says: 'Sometimes I think to myself, I am upright and beautiful, then I should think like this.'
身中無所有。但有肝腸胃肺骨血屎溺。有何等好。復觀他人身中。惡露皆如是。若慳貪意起。當念財物珍寶生不持來死不俱去。而流遷變化朝夕難保。身不久存物無常主。宜及當年施恩行惠贍乏以財救疾以藥。終日欣欣務存營濟。若瞋恚意起。當深生平等兼護十戒。差摩竭云。菩薩所行忍辱為大。若罵詈者默而不報。若撾捶者受而不校。若瞋怒者慈心向之。若謗毀者不念其惡。法句又云。受辱心如地。行忍如門閫。地及門閫。蓋取其藏垢納洿終日受踐也。成具經曰。彼以四過加己則覺知口之失也。報以善言和語。至誠不飾。四過者。上之所謂兩舌惡口妄言綺語也。夫彼以惡來我以善應。茍心非木石理無不感。但患處之不恒。弘之不積耳。茍能每事思忍。則悔吝消于見世。福報顯于將來。
賢者德經云。心所不安未常加物。即近而言則忠恕之道。推而極之四等之義。四等者何。慈悲喜護也。何謂為慈。愍傷眾生等一物我。推己恕彼愿令普安。愛及昆蟲情無同異。何謂為悲。博愛兼拯雨淚惻心。要令實功潛著不直有心而已。何謂為喜。歡悅柔軟施而無悔。何謂為愛護。隨其方便觸類善救。津樑會通務存弘濟。能行四等三界極尊。但未能冥心無兆則有數必終。是以本起經云。諸天雖樂福盡亦喪。貴極而天道與地獄對門
【現代漢語翻譯】 現代漢語譯本：自身之中一無所有，只有肝臟、腸子、胃、肺、骨頭、血液、糞便和尿液。有什麼值得貪戀的呢？再觀察他人的身體，污穢不凈也都是一樣。如果生起慳吝貪婪的念頭，應當想到財物珍寶生時不能帶來，死時也不能帶走，而且流轉變化，早晚難以保全。身體不能長久存在，財物也沒有常定的主人。應該趁著壯年，廣施恩惠，救濟貧乏，用財物幫助他們，用藥物救治疾病。整天歡欣地致力於積蓄和營救。如果生起嗔恨惱怒的念頭，應當深深地生起平等心，兼顧守護十戒。差摩竭經上說：『菩薩所修行的，以忍辱為最大。』如果有人謾罵，就沉默不迴應；如果有人毆打，就承受而不計較；如果有人嗔怒，就用慈悲心對待他；如果有人誹謗詆譭，就不記他的惡行。《法句經》又說：『受辱的心要像大地，實行忍辱要像門檻。』大地和門檻，是取它們能夠藏污納垢，整天被人踐踏的意思。成具經上說：『別人用四種過失加於自己，就要覺知這是自己口上的過失。』用善良的言語和柔和的語氣來回報，要真誠而不虛飾。四種過失，就是上面所說的兩舌、惡口、妄言、綺語。別人用惡來對待我，我用善來回應，如果心不是木頭或石頭，道理上沒有不被感動的。只怕不能持之以恒，不能積累善行。如果能夠每件事都想到忍耐，那麼後悔和吝嗇就會在今生消除，福報會在將來顯現。
賢者德經上說：『內心不安寧，不要加害於任何事物。』就近而言，這是忠恕之道；推而廣之，就是四等之義。四等是什麼呢？是慈、悲、喜、護。什麼是慈？憐憫傷痛眾生，平等看待一切事物和我自己，推己及人，希望他們普遍安樂。愛及昆蟲，情感沒有不同。什麼是悲？博愛兼濟，流淚惻隱，一定要讓實際的功德暗中顯現，不只是有心而已。什麼是喜？歡悅柔軟，施捨而沒有後悔。什麼是愛護？隨著方便，觸類善救，修橋鋪路，務求弘揚救濟。能夠實行四等，在三界中最為尊貴。但如果不能冥心無兆，那麼有數的福報必定會有終盡。所以本起經上說：『諸天雖然快樂，福報享盡也會喪失；尊貴到了極點，天道與地獄也只是相對的。』
【English Translation】 English version: Within the body, there is nothing of substance, only the liver, intestines, stomach, lungs, bones, blood, feces, and urine. What is there to be attached to? Furthermore, observe the bodies of others; their impurities are all the same. If a thought of stinginess and greed arises, one should reflect that wealth and treasures cannot be brought at birth, nor taken away at death, and that they are subject to change and decay, difficult to preserve even from morning till evening. The body does not last long, and possessions have no permanent owner. One should take advantage of one's youth to bestow kindness and practice generosity, providing for the needy with wealth and healing the sick with medicine, joyfully striving to accumulate and rescue. If a thought of anger and resentment arises, one should deeply cultivate equanimity and diligently uphold the ten precepts. The Cha Mo Jie Jing says, 'Among the practices of a Bodhisattva, forbearance is the greatest.' If someone curses, remain silent and do not respond. If someone strikes, endure without retaliation. If someone is angry, direct compassion towards them. If someone slanders or defames, do not dwell on their evil deeds. The Dharmapada also says, 'The mind that endures insult is like the earth, and the practice of forbearance is like a threshold.' The earth and the threshold are used as metaphors because they can contain filth and endure being trampled upon all day long. The Cheng Ju Jing says, 'When others inflict four faults upon oneself, one should realize that these are faults of one's own mouth,' and respond with kind words and gentle speech, sincerely and without embellishment. The four faults are the aforementioned divisive speech, harsh speech, false speech, and frivolous speech. If others treat me with evil, I respond with good. If the heart is not wood or stone, there is no reason why it should not be moved. The only concern is the lack of perseverance and the failure to accumulate good deeds. If one can always think of forbearance in everything, then regret and stinginess will be eliminated in this life, and blessings will be manifested in the future.
The Xian Zhe De Jing says, 'When the heart is uneasy, do not harm anything.' In the immediate sense, this is the principle of conscientiousness and altruism; extending it to the extreme, it is the meaning of the Four Immeasurables. What are the Four Immeasurables? They are loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (護, Hu). What is loving-kindness? It is to pity and feel for all beings, treating all things and oneself equally, extending oneself to others, wishing them universal peace and happiness, loving even insects, with no difference in feeling. What is compassion? It is universal love and rescue, shedding tears of sympathy, ensuring that actual merit is secretly manifested, not just having the intention. What is joy? It is joyful and gentle, giving without regret. What is equanimity? It is to provide skillful and appropriate help, rescuing all kinds of beings, building bridges and roads, striving to promote salvation. One who can practice the Four Immeasurables is the most honored in the Three Realms. But if one cannot quiet the mind without a trace, then the finite blessings will surely come to an end. Therefore, the Ben Qi Jing says, 'Although the gods are happy, their blessings will be exhausted and lost; when nobility reaches its peak, the heavenly realm and hell are just opposite each other.'
。成具又云。福者有苦。有盡有煩勞有往還泥洹經曰。五道無安唯無為快。經稱行道者。先當舍世八事。利衰譭譽稱譏苦樂。聞善不喜聞惡不懼。信心天固。沮勸無以動其志。埋根于中外物不能幹其慮。且當年所遇必由宿緣。宿緣玄運信同四時。其來不可御。其去不能止。固當順而安之悅而畢之。勤增道習期諸忘心。形報既廢乃獲大安耳。夫理本於心而報彰於事。猶形正則影直。聲和而響順此自然玄應。孰有為之者哉。然則契心神道固宜期之通理務存遠太虛中正己而無希外助不可接以卑瀆要以情求。此乃厝懷之關鍵。學者所宜思也。或謂心念必報理同影響。但當求己而已。固無事于幽冥。原經教之設。蓋所以悟夫求己。然求己之方。非教莫悟。悟因乎教。則功由神道。欣感發中必形於事。亦由詠歌不足系以手舞。然則奉而尊之。蓋理所不必須而情所不能廢。宜縱己深體教旨。忘懷欣想。將以己引物自同乎眾。所以固新涉之志而令寄懷有擬。
經云。生苦老苦病苦死苦。怨憎會苦恩愛別離苦所求不得苦。遇此諸苦則宜深惟緣對兼覺魔偽。開以達觀弘以等心。且區區一生有同過隙。所遇雖殊終歸枯朽。得失少多固不足計。該以數涂則此心自息。又茍未入道則休慼迭用。聚散去來賢愚同致。是以經云。安則有危得則有
【現代漢語翻譯】 現代漢語譯本： 成具又說：『有福之人也有痛苦，有窮盡，有煩勞，有往還。』《泥洹經》說：『五道之中沒有安寧，只有無為才是快樂。』經中稱修行之人，首先應當捨棄世間的八件事：利益、衰敗、譭謗、榮譽、稱讚、譏諷、痛苦、快樂。聽到善事不歡喜，聽到惡事不恐懼，信心像天一樣穩固，沮喪和勸說都不能動搖他的意志，像把根埋在土中一樣，外物不能干擾他的思慮。況且今年所遇到的事情，必定是由於前世的因緣。前世的因緣玄妙地執行，就像四季一樣，它的到來不可抵擋，它的離去不能阻止。所以應當順應它，安於它，喜悅地完成它，勤奮地增加修道的習性，期望達到忘卻一切雜念的境界。形體的報應既然廢止，就能獲得最大的安寧。』 道理本源於內心，而報應顯現在事物上，就像形體端正影子就直，聲音和諧迴響就順暢，這是自然玄妙的感應，哪裡有人為的因素呢？既然如此，那麼契合內心，傚法神道，本來就應該期望達到通達事理的境界，務必保持遠大虛空的公正，端正自己而不希求外來的幫助，不可用卑賤褻瀆的態度來接近，要用真誠的情感來祈求。這才是安放心懷的關鍵，是學習的人應該思考的。 有人說，『心念必定有報應，道理就像形和影一樣。只要反求自身就可以了，本來就沒有必要求助於幽冥。』探究經教的設立，大概是爲了啓發人們反求自身。然而反求自身的方法，沒有經教就不能領悟。領悟是由於經教，那麼功德就來自於神道。欣喜和感動發自內心，必定會表現在行為上，也像歌唱不足以表達情感，所以要用手舞來輔助。既然如此，那麼恭敬地尊奉它，大概是道理上不一定需要，而情感上不能廢棄的。應該放縱自己，深入體會經教的宗旨，忘卻一切雜念，欣然嚮往，將自己引導到與眾人相同，用來鞏固新入門的志向，並且使寄託情懷有所依據。 經中說：『生是苦，老是苦，病是苦，死是苦，怨憎相會是苦，恩愛別離是苦，所求不得是苦。』遇到這些痛苦，就應該深入思考因緣和對境，同時覺察魔的虛偽，用通達的觀點來開導，用平等的慈悲心來弘揚。況且短暫的一生就像白駒過隙，所遇到的事情雖然不同，最終都歸於枯朽。得失多少本來就不值得計較，如果能明白這些道理，那麼這顆心自然就會平靜下來。又如果還沒有入道，那麼喜悅和憂愁就會交替出現，聚合和離散，來和去，賢能和愚笨的人都會遇到。所以經中說：『安樂的時候就有危險，得到的時候就有』
【English Translation】 English version: Cheng Ju also said: 'Those who have blessings also have suffering, have an end, have toil, and have comings and goings.' The Nirvana Sutra says: 'There is no peace in the five paths; only non-action is happiness.' The sutra calls practitioners to first abandon eight worldly things: gain, decay, defamation, honor, praise, ridicule, suffering, and joy. Hearing good news, do not rejoice; hearing bad news, do not fear. Have faith as firm as the heavens. Discouragement and persuasion cannot move their will. Bury their roots in the middle, and external things cannot disturb their thoughts. Moreover, what one encounters in a year must be due to past karma. The mysterious workings of past karma are like the four seasons; their coming cannot be resisted, and their going cannot be stopped. Therefore, one should follow it, be at peace with it, joyfully complete it, diligently increase the practice of the Way, and expect to reach the state of forgetting all distracting thoughts. Once the retribution of the physical form is abolished, one will attain great peace.' The principle originates in the heart, and retribution manifests in events, just as a straight form casts a straight shadow, and a harmonious sound produces a smooth echo. This is a natural and mysterious response; who is there to do it? Since this is the case, then aligning the heart with the divine path should naturally be expected to reach the state of understanding principles, and one must maintain the impartiality of the vast emptiness, correct oneself without seeking external help, and not approach with a base and disrespectful attitude, but seek with sincere emotions. This is the key to settling the mind, which is what learners should contemplate. Some say, 'Thoughts must have retribution; the principle is like form and shadow. One should only seek within oneself, and there is no need to seek help from the unseen.' Investigating the establishment of the sutras and teachings is probably to enlighten people to seek within themselves. However, the method of seeking within oneself cannot be understood without the sutras and teachings. Understanding is due to the teachings, so merit comes from the divine path. Joy and emotion arise from the heart and will surely be expressed in actions, just as singing is not enough to express emotions, so one must use hand gestures to assist. Since this is the case, then respectfully honoring it is probably not necessarily needed in principle, but cannot be abandoned in emotion. One should indulge oneself, deeply understand the purpose of the teachings, forget all distracting thoughts, and joyfully yearn, guiding oneself to be the same as the masses, in order to consolidate the aspirations of the newly initiated and allow the entrusted feelings to have a basis. The sutra says: 'Birth is suffering, old age is suffering, sickness is suffering, death is suffering, meeting with those one hates is suffering, separation from loved ones is suffering, not getting what one seeks is suffering.' When encountering these sufferings, one should deeply contemplate the causes and conditions, and at the same time be aware of the falseness of demons, enlighten with a thorough view, and promote with an equal heart of compassion. Moreover, a brief life is like a white horse passing through a crack; although the encounters are different, they all eventually return to decay. Gains and losses, large and small, are not worth calculating. If one can understand these principles, then this heart will naturally be calmed down. Furthermore, if one has not yet entered the Way, then joy and sorrow will alternate, and gathering and scattering, coming and going, the wise and the foolish will all encounter them. Therefore, the sutra says: 'In times of peace, there is danger; in times of gain, there is'
喪。合會有離生則有死。蓋自然之常勢。必至之定期。推而安之則無往不夷。
維摩詰云。一切諸法定意生形。然則兆動於始事應乎末。念起而有慮息則無。意之所安則觸遇而夷。情之所礙則無往不滯。因此而言。通滯之所由。在我而不在物也。若乃懼生於心則釁乘于外。外釁既乘內懼愈結。茍患失之無所不至矣。是以經稱丈夫畏時非人得其便。誠能住心以理天關內固。則人鬼罔間緣對自息。萬有無以嬰。眾邪不能襲。
四非常。一曰無常。二曰苦。三曰空。四曰非身。少長殊形陵谷易處。謂之無常。盛衰相襲欣極必悲。謂之為苦。一切萬有終歸於無。謂之為空。神無常宅遷化靡停。謂之非身。經稱處或樂之地。覺必苦之對。蓋推代謝于往復。審樂往則哀來。故居安慮危夕惕榮觀。若夫深於苦者。謂之見諦。達有心則有滯。有滯則苦存。雖貴極人天位兼崇高。所乘愈重矜著彌深。情之所樂於理愈苦。故經云。三界皆苦無可樂者。又云。五道眾生共在一大獄中。茍心繫乎有則罪福同貫。故總謂三界為一大獄。佛問諸弟子。何謂無常。一人曰。一日不可保不可保。是為無常。佛言。非佛弟子。一人曰。食頃不可保。是為無常。佛言。非佛弟子。一人曰。出息不報便就後世。是為無常。佛言。真佛弟子。夫無常
【現代漢語翻譯】 現代漢語譯本： 喪事，聚會終有離別，生存終有死亡，這是自然不變的規律，是必然到來的期限。明白了這個道理並安然接受，那麼無論遇到什麼情況都能心平氣和。 維摩詰說：『一切諸法都由意念產生形態。』既然如此，那麼預兆始於開端，結果應驗于末尾。念頭生起就會有憂慮，念頭止息則憂慮消失。心意安定，那麼遇到任何事情都能平靜對待；情感受到阻礙，那麼無論去哪裡都會受阻。由此看來，通達與阻礙的原因在於自己，而不在於外物。如果內心產生恐懼，那麼禍端就會從外部趁虛而入。外部禍端趁虛而入，內部恐懼就會更加加深。如果害怕失去，那麼就會無所不至地擔憂。因此經書上說，大丈夫畏懼時機，而不是別人佔了他的便宜。如果能夠守住內心，用理智鞏固天性，那麼內部就會穩固，人與鬼之間的界限就會消失，因緣對立自然止息，任何事物都無法侵擾，各種邪惡都無法侵襲。 四非常：一是無常（一切事物都在變化），二是苦（痛苦），三是空（一切事物本質為空），四是非身（身體不是永恒的）。年少和年長，形態各異；山陵和山谷，位置變化，這叫做無常。興盛和衰敗相互交替，快樂到了極點必然產生悲傷，這叫做苦。一切萬有最終都將歸於虛無，這叫做空。精神沒有常住的居所，遷徙變化沒有停歇，這叫做非身。經書上說，身處快樂的地方，覺悟到的一定是痛苦的對立面。這是因為推究事物的新陳代謝，審視快樂的消逝，那麼悲哀就會到來。所以身處安樂時要考慮危險，夜晚也要警惕，保持榮華的景象。如果對痛苦有深刻的理解，就叫做見諦（證悟真理）。明白有心就會有滯礙，有滯礙就會有痛苦存在。即使尊貴到極點，地位兼具崇高，所承受的壓力越大，執著就越深。情感上所喜愛的，在理智上就越痛苦。所以經書上說，三界（欲界、色界、無色界）都是痛苦的，沒有什麼可以快樂的。又說，五道眾生（地獄道、餓鬼道、畜生道、人道、天道）共同處在一個大監獄中。如果心被『有』所束縛，那麼罪惡和福報就會相互牽連。所以總的來說，三界就是一個大監獄。佛陀問各位弟子：什麼叫做無常？一個弟子說：一天都無法保證，這就是無常。佛陀說：這不是佛的弟子。一個弟子說：一頓飯的時間都無法保證，這就是無常。佛陀說：這不是佛的弟子。一個弟子說：呼出的氣息不能再吸入，就直接進入後世，這就是無常。佛陀說：這才是真正的佛弟子。所謂無常。
【English Translation】 English version: Funerals; gatherings inevitably lead to separations, and life inevitably leads to death. This is the constant course of nature, the inevitable deadline. Understanding this and accepting it peacefully allows one to face any situation with equanimity. Vimalakirti (a wise Buddhist figure) said, 'All dharmas (teachings, phenomena) are shaped by intention.' If this is so, then omens begin at the start, and results are verified at the end. When a thought arises, worry follows; when a thought ceases, worry disappears. When the mind is at peace, one can face anything calmly; when emotions are obstructed, one is hindered no matter where one goes. From this, it can be seen that the cause of fluency or obstruction lies within oneself, not in external things. If fear arises in the heart, then calamity will take advantage from the outside. As external calamity takes advantage, internal fear deepens. If one fears loss, then worry will be all-encompassing. Therefore, the sutra (Buddhist scripture) says that a great person fears the timing, not that others take advantage of them. If one can guard the mind with reason and secure one's nature internally, then the inside will be stable, the boundary between humans and ghosts will disappear, and the opposition of conditions will naturally cease. Nothing can invade, and no evil can attack. The Four Impermanences: First is impermanence (anicca) (everything is changing), second is suffering (dukkha) (pain), third is emptiness (sunyata) (everything is empty in nature), and fourth is non-self (anatman) (the body is not eternal). Young and old have different forms; mountains and valleys change positions; this is called impermanence. Prosperity and decline alternate; extreme joy inevitably leads to sorrow; this is called suffering. All things ultimately return to nothing; this is called emptiness. The spirit has no permanent dwelling, and its migration and transformation never cease; this is called non-self. The sutra says that in a place of pleasure, what one realizes is the opposite of suffering. This is because by examining the metabolism of things and scrutinizing the passing of pleasure, sorrow will come. Therefore, one should consider danger in times of peace, be vigilant at night, and maintain a glorious view. If one has a deep understanding of suffering, it is called seeing the truth (witnessing the truth). Understanding that having a mind leads to obstruction, and having obstruction leads to suffering. Even if one is extremely noble and has a high position, the more pressure one bears, the deeper one's attachment becomes. What one loves emotionally becomes more painful rationally. Therefore, the sutra says that the three realms (desire realm, form realm, formless realm) are all suffering, and there is nothing to be happy about. It also says that the beings of the five paths (hell realm, hungry ghost realm, animal realm, human realm, heaven realm) are all in a large prison together. If the mind is bound by 'existence,' then sin and merit are intertwined. Therefore, the three realms are collectively called a large prison. The Buddha asked his disciples: What is impermanence? One disciple said: One day cannot be guaranteed; this is impermanence. The Buddha said: This is not a disciple of the Buddha. One disciple said: The time of a meal cannot be guaranteed; this is impermanence. The Buddha said: This is not a disciple of the Buddha. One disciple said: The exhaled breath cannot be inhaled again, and one directly enters the afterlife; this is impermanence. The Buddha said: This is a true disciple of the Buddha. This is what is called impermanence.
顯證日陳於前。而萬代同歸終莫之悟。無瞬息之安保永世之計。懼不在交則每事殆懈。以之進德則功無覆簣。以之治心則惰其所習。是以有道之士。指寸陰而惜逝。恒自強於鞭后業興時競。惟日不足則亂念無因而生。緣對靡由而起。
六度。一曰施。二曰戒。三曰忍辱。四曰情進。五曰一心。六曰智慧。積而能散潤濟眾生。施也。謹守十善閉邪以誠。誡也。犯而不校常善下已。忍辱也。勤行所習夙夜匪懈。精進也。專心守意以約斂眾。一心也。凡此五事行以有心謂之俗度。領以兼忘謂之道慧。本起經云。九十六種道術各信所事皆樂安生。孰知其惑。夫欣得惡失樂存哀亡。蓋弱喪之常滯有生所感同。然冥力潛謝。非務戀所留。對至而應。豈智用所制。是以學者必歸心化本領觀玄宗。玩之珍之則眾念自廢。廢則有忘。有忘則緣絕。緣報既絕然後入于無生。既不受生故能不死。是以普耀經云。無所從生靡所不生。于諸所生而無所生。泥洹經云。心識靜休則不死不生。心為種本。行為其地。報為結實。猶如種殖各以其類時至而生不可遏也。種十惡戒善則受生之報具于上章加種禪等四空。則貴極天道四空及禪。數經具載其義。從第一天至二十八天。隨其事行福轉倍增種非常禪。皆諦背有著無則得羅漢泥洹。不忌有為不繫空
【現代漢語翻譯】 現代漢語譯本： 真理明明擺在眼前，但萬代之人最終也沒有領悟。沒有片刻的安寧，卻妄想永世的計劃。害怕不互相交往，那麼每件事都會懈怠。用它來增進道德，那麼功勞就會前功盡棄。用它來治理內心，那麼就會懶惰于所學習的。因此有道之士，珍惜每一寸光陰，總是努力自強，鞭策自己趕上過去的功業，與時間競爭。只怕時間不夠用，那麼雜亂的念頭就沒有機會產生，攀緣對境也就沒有理由生起。
六度（Six Pāramitās）：一是佈施（Dāna），二是持戒（Śīla），三是忍辱（Kṣānti），四是精進（Vīrya），五是一心（Dhyāna），六是智慧（Prajñā）。積累了財富又能散發出去，滋潤救濟眾生，這就是佈施。謹慎遵守十善業，關閉邪惡，以真誠待人，這就是持戒。別人冒犯了自己也不計較，常常謙卑待人，這就是忍辱。勤奮地實踐所學習的，從早到晚不懈怠，這就是精進。專心守住意念，用以約束收斂心神，這就是一心。以上五件事，在行為時心中有所執著，就叫做世俗的度。領悟到兼顧忘懷，就叫做道慧。
《本起經》（Běnqǐ Jīng）說：『九十六種道術，各自相信自己所從事的，都樂於安生，誰知道他們的迷惑呢？』喜歡得到，厭惡失去，快樂存在，悲哀滅亡，這是弱者喪失的常態，是存在生命所感受到的共同之處。然而冥冥中的力量在悄然消退，不要執著于所留戀的。對境到來而做出反應，難道是智慧所能控制的嗎？因此，學習的人必須歸心於教化的根本，領悟觀照玄妙的宗旨。玩味它，珍惜它，那麼眾多的念頭自然就會廢止。廢止就會有忘懷。有忘懷就會斷絕因緣。因緣果報既然斷絕，然後才能進入無生。既然不接受生，所以能夠不死。因此，《普耀經》（Pǔyào Jīng）說：『無所從來而生，無所不生，在一切所生之中而無所生。』《泥洹經》（Níhuán Jīng）說：『心識安靜止息，那麼就不死不生。』心是種子，行為是土地，果報是結出的果實。猶如種植，各自按照種類，時機到來就會生長，不可遏制。種植十惡業，戒除善業，那麼接受生死的果報，都記載在上面的章節。如果再種植禪定等四空定（Four Formless Realms），那麼尊貴到極點就是天道（Heavenly Paths）的四空天（Four Formless Realms）以及禪定，許多經書都記載了其中的含義。從第一天到第二十八天，隨著所做的事情，福報逐漸倍增。種植非常禪定，都確切地背離了有和無，那麼就能得到阿羅漢（Arhat）的涅槃（Nirvana）。不忌諱有為，不執著于空。
【English Translation】 English version: The truth is clearly displayed before us, yet generations fail to grasp it. Without a moment's peace, they scheme for eternity. Fearing a lack of interaction, they become lax in all endeavors. Using this approach to cultivate virtue results in undone efforts. Applying it to govern the mind leads to laziness in what has been learned. Therefore, those who possess the Way cherish every moment, constantly striving to improve themselves, urging themselves to catch up with past achievements, competing with time. Only fearing that time is insufficient, chaotic thoughts have no opportunity to arise, and clinging to external conditions has no reason to begin.
The Six Pāramitās (六度): First is Dāna (佈施), second is Śīla (持戒), third is Kṣānti (忍辱), fourth is Vīrya (精進), fifth is Dhyāna (一心), and sixth is Prajñā (智慧). Accumulating wealth and being able to distribute it, nourishing and aiding all beings, this is Dāna. Carefully observing the ten good deeds, closing off evil, and treating others with sincerity, this is Śīla. Not holding grudges when others offend, and always being humble, this is Kṣānti. Diligently practicing what has been learned, from morning to night without懈怠, this is Vīrya. Focusing the mind and guarding thoughts, using it to restrain and collect the spirit, this is Dhyāna. The above five things, when acting with attachment in the heart, are called worldly perfections. Comprehending and forgetting attachment is called the wisdom of the Way.
The Běnqǐ Jīng (本起經) says: 'The ninety-six kinds of doctrines, each believing in what they are engaged in, all delight in peaceful existence, who knows their delusion?' Liking to gain, disliking to lose, delighting in existence, grieving over extinction, this is the common state of the weak, the shared feeling of existing life. However, the power in the dark is quietly fading, do not cling to what is being left behind. Responding to the arrival of conditions, can it be controlled by wisdom? Therefore, those who study must return their hearts to the root of teaching, comprehend and contemplate the profound purpose. Savoring it, cherishing it, then the numerous thoughts will naturally cease. Cessation will lead to forgetting. Forgetting will sever the causes and conditions. Once the causes and conditions are severed, then one can enter into non-birth. Since one does not accept birth, therefore one can be immortal. Therefore, the Pǔyào Jīng (普耀經) says: 'From nowhere does it arise, nowhere does it not arise, in all that arises, there is no arising.' The Níhuán Jīng (泥洹經) says: 'When the mind and consciousness are quiet and cease, then there is no death and no birth.' The mind is the seed, action is the land, and retribution is the fruit. Like planting, each according to its kind, when the time comes, it will grow, unstoppable. Planting the ten evil deeds, abandoning good deeds, then accepting the retribution of birth and death, all are recorded in the above chapters. If one further cultivates the four formless realms (Four Formless Realms) such as meditation, then the ultimate honor is the four formless heavens (Four Formless Realms) of the heavenly paths (Heavenly Paths) and meditation, many scriptures record its meaning. From the first heaven to the twenty-eighth heaven, as the deeds are done, the blessings gradually increase. Cultivating extraordinary meditation, all truly depart from existence and non-existence, then one can attain Arhat (阿羅漢) Nirvana (涅槃). Not avoiding action, not clinging to emptiness.
觀。遇理而冥無執無寄為無所種。既無所種故不受報。廓然玄廢則佛之泥洹。泥洹者。漢曰無為。亦曰滅度。維摩詰曰。彼六師者說倚為道。從是師者為住諸見。為墮邊際為歸八難。不得離生死道也。雖玄心屢習而介然微動。猶均彼六師同滯一有。況貪生倚想報我捍化。雖復福逾山河貴極三界。倚伏旋還終墜罪苦。豈獲寧神大造泊然玄夷哉。
夫生必有情天勢率至。不定於善必在於惡。是以始行道者要必有寄。寄之所因必因乎有。有之所資必資乎煩。是以經云。欲于空中造立宮室。終不能成。取佛國者非於空也。然則五度四等未始可廢。但當即其事用而去其忮心。歸於佛則無解于佛。歸於戒則無功于戒。則禪諦與五陰俱冥。末用與本觀同盡。雖復眾行兼陳。固是空中行空耳。或以為空則無行。行則非空。既已有所無乃失空乎。夫空者忘懷之稱。非府宅之謂也。無誠無矣。存無則滯封。有誠有矣。兩忘則玄解。然則有無由乎方寸。而無繫於外物。器象雖陳於事用。感絕則理冥。豈滅有而後無。階損以至盡哉。由此言之。有固非滯。滯有則背宗。反流歸根。任本則自暢。是以開士深行統以一貫。達萬像之常冥。乘所寓而玄。領知來理之先空。恒得之於同致。悟四色之無映。順本際而偕廢。審眾觀之自然。故雖行而靡
跡。方等深經每泯一三世而未常。謂見在為有。則空中行空旨斯見矣。
庭誥二章
顏光祿延之
達見同善通辯異科。一曰言道。二曰論心。三曰校理。言道者。本之於天。論心者。議之於人。校理者。取之於物。從而別之由涂參陳。要而會之終致可一。若夫玄神之經窮明之說。義兼三端至無二極。但語出戎方。故見猜世學。事起殊倫。故獲非恒情。天之賦道非差胡華。人之稟靈豈限外內。一以此思可無臆裁。
為道者蓋流出于仙法。故以練形為上。崇佛者本在於神教。故以治心為先。練形之家。必就深曠支飛靈糇丹石粒芝精。所以還年卻老延華駐彩。欲使體合纁霞軌遍天海。此其所長。及偽者為之則忌災祟課租愿混士女亂妖正。此其巨蠹也。治心之術。必辭親偶閉身性師凈覺信緣命。所以反一無生剋成聖業。智邈大明志狹恒劫。此其所貴。及詭者為之則藉髡落狎菁華傍榮聲謀利論。此其甚誣也。物有不然事無終弊。衡石日陳猶患差忒。況神道不形固眾端之所假。未能體神而不疑神無者。以為靈性密微可以積理知。洪變欻恍可以大順待。照若鏡天蕭若窺淵。能以理順為人者。可與言有神矣。若乃罔其真而責其弊。是未加心照耳。
日燭
王該
尋夫至道之典。暢生死之源
【現代漢語翻譯】 現代漢語譯本： 跡象。方等深奧的經典，每一次泯滅過去、現在、未來三世，卻又未曾真正泯滅。如果認為見到的存在就是真實存在，那麼在空性中行空的宗旨就顯現了。
庭誥二章
顏光祿延之
通達的見解、共同的善行、通暢的辯論，各有不同的科目。第一是言道，第二是論心，第三是校理。言道，是本源於天道的；論心，是討論人事的；校理，是從事物中提取規律。順著這些途徑分別闡述，最終會歸於一致。至於玄妙精神的經典和窮究明理的學說，義理兼顧這三方面，達到無二的極致。只是因為這些言論出自西方（戎方），所以被世俗學問所猜疑；事情的發生不同於尋常倫理，所以被認為不合乎常情。天賦予的道，不會因為是胡人或華人而有所差別；人所稟賦的靈性，難道會侷限於內外嗎？用這個道理來思考，就可以避免主觀臆斷。
修道的人，大多源於仙法，所以把修煉形體放在首位。崇佛的人，根本在於神教，所以把治理內心放在優先位置。修煉形體的人家，必定要到深山曠野，依靠飛行之術、靈藥、丹石、草藥精華，來達到還年卻老、延緩衰老、保持容顏的目的，想要使身體與紅霞相合，足跡遍佈天下。這是他們的長處。等到虛偽的人來做這些事，就會變成禁忌災禍、徵收賦稅、許願、混淆士女、擾亂妖邪和正道，這是他們最大的禍害。治理內心的方法，必定要辭別親人、斷絕世俗情慾、封閉身心、師從清凈的覺悟、相信因緣和命運，從而達到返本歸一、無生無滅、成就聖業的目的，智慧深遠廣大，志向堅定長久。這是他們所看重的。等到詭詐的人來做這些事，就會變成憑藉出家為名，狎昵年輕貌美的女子，依附權貴，謀取利益。這是他們最大的欺騙。事物總有不盡然之處，事情沒有永遠的弊端。即使每天校正衡器，還擔心有誤差，更何況神道無形，本來就容易被各種端倪所迷惑。不能夠體會神的存在，卻懷疑神不存在的人，認為靈性隱秘微妙，可以通過積累道理來認識；巨大的變化突然發生，可以通過順應自然來對待。應該像鏡子一樣明察，像深淵一樣寧靜。能夠用道理來順應人情的人，可以和他談論有神的存在。如果只是抓住它的弊端而責備它，那就是沒有用心體察。
日燭
王該
探尋那至高無上的道義經典，闡述生死輪迴的根源。
【English Translation】 English version: Traces. The profound sutras of Vaipulya (Fangdeng, meaning 'extensive and equal') extinguish the three times—past, present, and future—yet are never truly extinguished. If one considers the present as truly existent, then the essence of acting in emptiness within emptiness becomes apparent.
Two Chapters of Admonitions for the Court
Yan Guanglu Yan Zhi
Penetrating insight, shared goodness, and fluent debate each have different subjects. The first is speaking of the Dao (way, truth), the second is discussing the mind, and the third is verifying principles. Speaking of the Dao originates from Heaven; discussing the mind involves human affairs; verifying principles extracts rules from things. Following these paths to explain them separately, ultimately they will converge into unity. As for the classics of profound spirit and the doctrines of exhaustive understanding, their meaning encompasses these three aspects, reaching a singular ultimate. However, because these words originated from the Western regions (Rongfang), they are suspected by worldly learning; because the events that occur differ from common ethics, they are deemed unconventional. The Dao bestowed by Heaven does not differ between barbarians (Hu) and Chinese; the spiritual nature endowed in people is not limited by inner or outer. By reflecting on this principle, one can avoid subjective speculation.
Those who cultivate the Dao mostly originate from the methods of immortals, so they prioritize cultivating the physical form. Those who venerate Buddhism fundamentally rely on spiritual teachings, so they prioritize governing the mind. Those who cultivate the physical form must go to deep and remote wildernesses, relying on flying techniques, spiritual medicines, elixirs, mineral substances, and herbal essences to achieve rejuvenation, delay aging, and preserve their appearance, desiring to merge their bodies with the red clouds and have their footprints spread throughout the world. This is their strength. When hypocrites do these things, they turn into taboos against disasters, tax collection, making vows, mixing men and women, and disrupting demonic and righteous paths; this is their greatest harm. The methods of governing the mind necessarily involve bidding farewell to relatives, severing worldly desires, closing off the body and mind, learning from pure enlightenment, believing in karma and destiny, thereby achieving returning to the one, non-birth and non-death, and accomplishing the work of a sage, with wisdom profound and vast, and aspirations firm and enduring. This is what they value. When deceitful people do these things, they turn into relying on monasticism for fame, associating with young and beautiful women, clinging to powerful figures, and scheming for profit. This is their greatest deception. Things are not always as they seem, and affairs do not have perpetual flaws. Even when calibrating scales daily, one still worries about errors, let alone the formless Dao of the spirits, which is inherently prone to being misled by various clues. Those who cannot experience the existence of spirits yet doubt their non-existence believe that spiritual nature is secretly subtle and can be understood through accumulating principles; great changes occur suddenly and can be dealt with by conforming to nature. One should be as clear as a mirror and as still as a deep abyss. Those who can conform to human feelings with reason can be spoken to about the existence of spirits. If one only seizes upon its flaws and blames it, then one has not contemplated it with their heart.
Sun Candle
Wang Gai
Exploring the supreme classics of the ultimate Dao, elucidating the origins of the cycle of birth and death.
。標善惡之報。啟凌化之津。訓戒明白縷羅備矣。然信言不美文繫辭宕。累冥絕昧重淵隔浪。是以學者未得其門。或未之留意。聊采咸池之遠音。適為里巷之近曲。假小通大儻可接俗。助天揚光號曰日燭。
陶先覺之宏誥。啟玄管于靈門。周大虛以游眺。究漭蕩而無垠。履地勢于方局。冠圓天于覆盆。緬三界之寥廓。遘二氣之煙熅。尋太造之冥本。測化育之幽根。形假四大而泡散。神妙萬物而常存。彼良民之達分。故哀生而怡魂。
夫含氣之倫其神無方。蠢爾之類其質無常。寄若水勢托若火光。隨行繾綣迭枯迭芳。往來出沒冥冥茫茫。洪海環流大變輪迴。乘波遠漂濟來曷階。宛轉三塗之中。沉滯八難之圍。愍企竅之無期。悼容作之有歸。瞻崇德之可速。鑒聚兇之宜遲。斯成務之易睹。匪先見之動微。五福起于履是。六極構于蹈非。理感自然冥對玄凝。福兮誰造禍兮孰興。水運鐘卑人道惡矜。釁因豐積祉緣謙升。僮孺正而鬼退。丈夫邪而魅凌。覽形聲之兩偶。考休咎之雙徴。理投思而合契。跡望目而相應。若圓轉之抱規。猶直桷之附繩。蒼犬出於帝父。黃熊咨于聖子。聿徴化而不救。奚天屬之云恃。諒求福之在躬。信為人之在己。咨次吸其靡常。知忽往其何止。彼非人之什岌。豈無氣之所始。悲婉孌之夭徂
。還託生於家豕。昔鞠育而懷抱。今屠刳以為禮。神居妙而恒我。形受變而易體。未一旬而相忘。可長嘆而流涕。夫閘愚其皆然。匪伊人之獨爾。察寡孕于嘉類。悟繁產于蟲豸。喻零霖其猶希。若翻囊之倒米。為囂囂以日日。誰識伏而達倚。匪餘情之能測。謬聞之以如是。若夫倒置之族曚曚徒生。兵風既至忽然潛征。神道雖昧鬼法尤明。徘徊中陰徂彼鐵城。霄絕望舒晝無曜靈。身造笮萼之檻。足蹈炎炭之庭。刀岳霜铓以積刃。劍林翹鋒而嘯精。陶銅汪洋以海涌。巨鑊波沸而雷鳴。閻王領閱卒傍執釵。三扐一奮百千累羅。鴆鴆利嘴煌煌火車。銳釘欃槍狡狗凝牙。淫徒燋于幻柱。饑囚枯于塵沙。資輕妙之靈質。益痛戮之易加。永煩冤以彌劫。安斯酷之可過。三六峻罔不可列縷。千條殊劇萬端異苦。靡喘息而不經。俄聿來而忘宇。予略一朝以言之。將終年而震楚。爰有五德無玷。十淑道全。夕陽造逝慶升九天。寶殿晃昱高構虛懸。瓊房兼百瑤戶摩千。金門煥水精之朗。玉巷耀琉璃之鮮。珠樹列于路側。鸞鳳鳴于條間。芳華神秀而粲藻。香風靈飄而飛煙。想衣斐釁以被軀。念食苾芳以盈前。彼羲和之長邁。永一日而萬年。無事為以乾性。常從容於自然。映光蕊之爍爍。眇輕騰之翩翩。究妙音之至樂。窮有生之遐延。舍陋世而上
【現代漢語翻譯】 還託生於家豬（家畜）。昔日養育懷抱，今日宰殺作為祭品。神靈居於玄妙而永恒的我，形體經歷變化而改變。不到十天就互相遺忘，令人長嘆流涕。唉，愚昧的人大概都是這樣，並非只有這個人如此。觀察嘉類動物少有生育，領悟蟲豸繁殖眾多。好比稀疏的雨點，如同翻倒米袋一樣。喧囂吵鬧日復一日，誰能認識到隱藏和顯露的相互依存？不是我的情感能夠測度的，只是錯誤地聽說就是這樣。至於那些顛倒錯亂的族群，懵懂地活著，兵禍一旦降臨，忽然悄然離世。神道雖然幽昧，鬼法卻尤其分明。徘徊於中陰界，前往那鐵城。夜晚看不到月亮，白天沒有陽光。身處荊棘叢生的牢籠，腳踏燃燒的炭火庭院。刀山霜刃堆積如山，劍林鋒利尖銳，發出呼嘯之聲。熔化的銅水汪洋如海，巨大的鍋爐波濤沸騰，雷聲轟鳴。閻王帶領著獄卒在旁邊，手持刑具。一下揮動，百千重罪就降臨。鴆鳥的嘴巴鋒利，火車的火焰明亮。銳利的釘子和長矛，狡猾的狗露出獠牙。淫邪之徒在幻柱上被燒焦，飢餓的囚犯在塵土中枯萎。憑藉輕妙的靈魂，更加容易遭受痛苦的殺戮。永遠在冤屈中度過漫長的劫數，這樣的酷刑怎麼能忍受？三六重峻峭的羅網無法一一列舉，千條不同的刑罰，萬般奇異的痛苦。沒有喘息的時候不經歷痛苦，很快又忘記了身在何處。我稍微用一天的時間來講述，將用一年的時間來震驚楚國。於是有五德沒有玷污，十種美德全部具備的人。傍晚去世，慶幸升入九天。寶殿閃耀光芒，高聳的建築懸在空中。瓊玉的房屋成百上千，瑤玉的門相互摩擦。金門閃耀著水晶的光芒，玉石的巷子閃耀著琉璃的光彩。珍珠樹排列在道路兩旁，鸞鳳在樹枝間鳴叫。花朵美麗而神秀，色彩鮮豔，香風飄動，靈氣飛揚。想像著穿著華麗的衣服，想著食物充滿芬芳。他們像羲和一樣長久地執行，永遠一日相當於萬年。無所事事，順應天性，常常從容自在。映照著閃爍的花蕊，輕盈地飛舞。探究美妙音樂的極致，窮盡有生之年的長久。捨棄污穢的世界而上升
【English Translation】 They are reborn as domestic pigs (livestock). Once nurtured and embraced, now slaughtered as offerings. The spirit resides in the mysterious and eternal self, while the form undergoes change and transformation. In less than ten days, they forget each other, causing sighs and tears. Alas, the ignorant are probably all like this, not just this one person. Observing that noble animals rarely reproduce, one realizes that insects multiply greatly. It's like sparse raindrops, like an overturned bag of rice. Noisy and clamorous day after day, who can recognize the interdependence of concealment and manifestation? It's not my emotions that can fathom it, but I've mistakenly heard that it is so. As for those inverted and confused clans, they live in ignorance, and once war comes, they suddenly depart quietly. Although the way of the spirits is obscure, the laws of the ghosts are especially clear. Wandering in the intermediate state, they go to that iron city. At night, they cannot see the moon, and during the day, there is no sunlight. They are in a thorny cage, and their feet tread on burning charcoal courtyards. Mountains of knives and frosty blades are piled up, and forests of swords are sharp and whistling. Molten copper flows like a vast ocean, and huge cauldrons boil and thunder. King Yama leads the jailers beside him, holding instruments of torture. With one wave, hundreds of thousands of sins descend. The beaks of poisonous birds are sharp, and the flames of the fire carts are bright. Sharp nails and spears, cunning dogs bare their fangs. Lecherous people are burned on illusionary pillars, and hungry prisoners wither in the dust. Relying on the subtle and wondrous spirit, it is easier to suffer painful slaughter. They forever endure grievances for countless kalpas, how can such cruelty be tolerated? The three-sixfold steep nets cannot be listed one by one, thousands of different punishments, and myriad kinds of strange sufferings. There is no moment of respite without experiencing pain, and soon they forget where they are. I will briefly speak of it in a day, and it will shock the state of Chu for a year. Then there are those who have five virtues without blemish, and ten virtues complete. They pass away in the evening, rejoicing to ascend to the ninth heaven. The treasure palace shines brightly, and the towering buildings hang in the air. There are hundreds and thousands of jade houses, and the jade doors rub against each other. The golden gates shine with the light of crystal, and the jade alleys shine with the brilliance of lapis lazuli. Pearl trees are lined up on both sides of the road, and phoenixes sing among the branches. The flowers are beautiful and divine, with bright colors, and the fragrant wind blows, with spiritual energy flying. Imagine wearing gorgeous clothes, and thinking of food filled with fragrance. They operate like Xihe for a long time, forever one day is equivalent to ten thousand years. They do nothing, follow their nature, and are always leisurely and at ease. Reflecting the sparkling stamens, they dance lightly. Exploring the ultimate of beautiful music, exhausting the longevity of life. Abandoning the filthy world and ascending
濟。伴超倫之高遷。然夫饗茲舊德日用玉食。厥土不毛罔施稼穡。積畜雖多焉有不竭。齡祚雖修終焉歸滅。三災起而宮宇散。七證至而天祿絕。會大秋以考落混椿菌之無別。是以如來大聖三達洞照。哀我困蒙。曉了道要。善權灑落。或粗或妙。如溟海之運流。若天日之垂曜。上士虛懷忘其言。中才貞志執其教。教無定方適物所由。宜陸以車。應水以舟。敷設云云。廣術悠悠。駉未塞乎三百。要指在乎一幽。掘累玄之綱領。遣毛目于鬯裘。宏籠大訓展我智分。治無不均。質有利鈍。虛往實歸。各足方寸。愚黠並誘龍鬼俱化。萬涂叢歸一由般若。譬彼濟海非船莫過。驅萬動于道場。畢無為而息駕。本夫三乘之始同歸一無。才照各異致用參殊。應真忘有而求空。遂耽空而恬愉。緣覺亮累于知微。爰遷玄而不居。雖妙跡其再喪。猶有遣而未虛。開士解物于都盡。作無存其焉除。悟之豁于鑒先。體之冥乎意初。理重深而絕韻。疇克諒而業諸。自古在昔先民有遇。堂堂蔭映躬受聖喻。喁喁群黎耳目仰注。或發矇於一咳。或革面於一哺。並因言而後化。未有人而不度。善逝迄今道運轉衰。大教雖存味之者希。栴檀與蓼蘇同芬。夜光與熠耀齊暉。于氏超世綜體玄指。嘉遁山澤仁感虎兕。護公證寂道德淵美。微吟穹谷枯泉漸水。闕叟登霄
衛度系軌。鹹淡泊于無生。俱脫骸而不死。今則支子特秀領握玄標。大業沖梓神風清肅。一言發則蘊滯披。三番著則重冥昭。見之足以洗鄙吝。聞之可以落衿驕。遜濯流以逸契。詠遂初于東睪。何深味以棲素。輕大寶于秋毫。道風之所扇蕩。深達之所逍遙。才不難則賢不貴。愚不笑則聖不高。遠聲見陋于近耳。孰能忘味于聞韶哉。奚適非道何之無神。理有精粗物有彥真。大居細君小為碩臣。羽族隸乎金翅。甲屬屬乎須倫。兩儀宗于太極。眾星系于北辰。是以九十六種枝條繁張。輕遺重根躁廢靜王。俱曰與聖各擅一方。或移山而住流。或倏忽于存亡。命天衣之采粲。嘯靈廚之芬芳。曜振旅之兇暴。化礫石之琳瑯。竭變幻之掘奇。惜有待之無長。斯乃數內之甘醇。不如至道之糟糠者也。逮乎列仙之流練形之匹。熊經鳥伸呼吸太一。夕餐渝陰與素月。朝挹陽霞與朱日。赤斧長生於服丹。涓子翻飛于餌術。安期久視於松毫。豐人輕舉于柏實。彼和液之所深。足支年而住質。中不夷而外猗。徒登云而殞卒。俱括囊以堅[烈-列+(夕*ㄗ)]固同門而共出。理未升于顏堂。永封望乎孔室。貴乎能飛則蛾蝶高翚。奇乎難老則龜蛇修考。伊逆旅之遊氣。唯心玄之可寶。存形者不足與論神。狎俗者未可與言道。道乎奚言無問無對。咨者
【現代漢語翻譯】 現代漢語譯本 衛度系軌（衡量標準的法則）。鹹淡泊于無生（都以達到不生不滅的境界為目標）。俱脫骸而不死（都想擺脫肉身達到不死）。如今支子（指佛陀的後代或弟子）特別傑出，掌握著玄妙的真理。偉大的事業如春風般清明肅穆。一句話就能揭示深藏的疑惑，三次闡述就能照亮重重黑暗。見到他足以洗去鄙陋和吝嗇，聽到他講法可以去除傲慢和驕矜。他像舜那樣謙遜，像伯夷叔齊那樣隱逸，在東皋吟詠著歸隱田園的志向。他深深體味著清靜的生活，輕視世間珍寶如同秋毫。他的道風所到之處，滌盪污濁，他的智慧所及之處，自由自在。才華不稀缺，賢能就不顯得珍貴；愚蠢不被嘲笑，聖人就不顯得高尚。遙遠的名聲在近處聽來顯得平庸，誰又能忘記美妙的音樂呢？哪裡不是道？哪裡沒有神？真理有精深和粗淺之分，事物有好壞之別。大的可以居住在小的裡面，小的可以成為大的臣屬。羽族隸屬於金翅鳥（Garuda），甲殼類動物隸屬於須倫（a mythical creature）。天地萬物都歸宗于太極，眾星都圍繞著北辰（北極星）。因此，九十六種外道如同繁茂的枝條，他們輕視根本的真理，急躁地拋棄了清靜的修行。他們都說自己與聖人一樣，各自佔據一方。有的能移山填海，有的能瞬間生死。他們能讓天衣色彩鮮豔，能讓靈廚散發芬芳。他們能展示軍隊的兇猛，能將礫石變成美玉。他們竭盡變化之能事，可惜這些有為之法不能長久。這些都只是數術之內的甘醇，不如至高之道的糟粕。 至於那些列入仙班的人，他們鍛鍊形體，模仿熊的攀援和鳥的伸展，呼吸吐納，採食月亮的精華，吸取太陽的陽氣。有人服用丹藥以求長生，有人通過方術來飛昇。安期生（Anqi Sheng）因為食用松樹的汁液而長壽，豐人（不確定，可能指代人物）因為食用柏樹的果實而身輕如燕。他們深深沉迷於調和精氣，足以支撐年歲和保持形體。但他們的內心並不平靜，外表卻顯得美好，最終也只能登上雲端而死去。他們都將真理包裹在堅固的囊中，在同一個門派中共同進出。他們的理論沒有提升到更高的層次，永遠被封閉在狹隘的觀念中。如果說能飛就是珍貴，那麼蛾蝶也能高飛；如果說長壽就是奇異，那麼龜蛇也能長壽。這些都只是旅途中的遊氣，只有內心的玄妙才是值得珍視的。執著于形體的人不足以談論精神，親近世俗的人不足以談論真道。道啊，無法用言語來描述，無需提問，也無需回答。提問的人啊……
【English Translation】 English version They measure and regulate their conduct. All are indifferent to non-birth (aiming to achieve a state of neither birth nor death). All seek to shed their mortal bodies and attain immortality. Now, the scion (referring to the descendants or disciples of the Buddha) is particularly outstanding, grasping the profound truth. The great undertaking is as clear and solemn as the spring breeze. A single word can reveal hidden doubts, and three explanations can illuminate the deepest darkness. Seeing him is enough to wash away meanness and stinginess, and hearing his teachings can remove arrogance and pride. He is as humble as Shun and as reclusive as Bo Yi and Shu Qi, singing of his aspirations to return to the countryside in Donggao. He deeply savors the quiet life, regarding worldly treasures as insignificant as autumn down. Wherever his influence of the Dao reaches, it washes away the filth; wherever his wisdom extends, it is free and unrestrained. If talent is not scarce, then virtue is not valued; if foolishness is not ridiculed, then the sage is not esteemed. Distant fame seems mediocre to nearby ears; who can forget the beauty of music? Where is not the Dao? Where is there no spirit? Truth has profound and superficial aspects, and things have good and bad qualities. The large can reside within the small, and the small can become the minister of the large. Feathered creatures belong to the Garuda (Garuda), and shelled creatures belong to the Xulun (a mythical creature). Heaven and earth all originate from the Taiji, and the stars revolve around the North Star (Beichen). Therefore, the ninety-six kinds of heterodox paths are like flourishing branches; they despise the fundamental truth and impatiently abandon the quiet practice. They all say that they are the same as the sages, each occupying a territory. Some can move mountains and fill seas, and some can instantly live and die. They can make heavenly garments colorful and make spiritual kitchens fragrant. They can display the ferocity of armies and turn gravel into jade. They exhaust their ability to transform, but unfortunately, these active methods cannot last long. These are only the sweet wines within the realm of numerology, not as good as the dregs of the supreme Dao. As for those who are listed among the immortals, they train their bodies, imitating the climbing of bears and the stretching of birds, breathing and exhaling, consuming the essence of the moon, and absorbing the yang energy of the sun. Some take elixirs to seek longevity, and some ascend through magic arts. Anqi Sheng (Anqi Sheng) lived long by eating pine resin, and Feng Ren (uncertain, possibly referring to a person) became light and agile by eating cypress fruits. They are deeply immersed in harmonizing their essence and qi, enough to sustain their years and maintain their bodies. But their hearts are not at peace, and their appearances are beautiful, but in the end, they can only ascend to the clouds and die. They all wrap the truth in a solid bag, entering and exiting together in the same sect. Their theories have not risen to a higher level and are forever confined to narrow concepts. If being able to fly is precious, then moths and butterflies can also fly high; if longevity is strange, then turtles and snakes can also live long. These are just wandering qi in a journey; only the mystery of the heart is worth cherishing. Those who cling to the body are not worthy of discussing the spirit, and those who are close to the secular are not worthy of discussing the Dao. The Dao cannot be described in words, there is no need to ask, and there is no need to answer. Those who ask...
叩窮應者負內。默之斯通語焉則匱。當於玄珠與講道。吾成罔象與無謂兀然寂泊玄酬有箴。宗鉆浮饗莫悟冥音。希之彌錯搜之愈沈。郢人其逝為誰匠椹。設筌蹄乎淵薈。俟魚兔乎川林。儻得意于談表。共目擊而廢心。無運睒倏。往矣斯復。忍立賢達忽如涉宿。千師誕化。肇過一六。慈氏方隆。仰期仁育。孰云數遼瞥若眴目。靈轡雖迅緣樞靡窮。彼無本標我有始終。假步灼電之末。托息石飆之中。知畏涂而驚寇。迷塵欲之致戎。替遠勝而婪近。謂賒儉而交豐。不防枯于未飆。既零落於勁風。思反蒂而更秀。結萬悔其胡充。是以大誓之徒燒指穿石。冥期無待。志與心積。浚智塹。崇慧壁。拔神劍。揮戒戟。想將萌而夷斬。情向兆而翦刺。掃六賊于胸中。休五道之長役。拱己內治總持法忍。三世都寂一心豁盡。寄耳無明寓目莫準。塵隨空落穢與虛隕。廓焉靈悟因權作尹。普濟安度大悲誰愍。托蘧廬以和光。常游居乎冥泯。任天行與物化。如蹈水之無軫。若乃妙變神奇理不思議。大千舉于指掌。芥子含于須彌。四海宅于毛孔。七寶永于劫移。可信而不可尋。可由而不可知。非談詠之所宣。惡毫素之能披。善乎優陀之言也。使夫智者滿於天下。人有百頭。頭有百舌。舌解百義。辯才鋒逸。合茲人以讚道。猶萬分而未一。唯覺覺之
【現代漢語翻譯】 叩問探究真理的人，揹負著內在的責任。沉默是通達真理的方式，言語反而顯得空乏。應當在玄妙的真理中探討大道，我願成為虛無縹緲的罔象，與無謂相對。兀然寂靜，玄妙的迴應蘊含著深刻的箴言。宗奉鉆研，卻如同浮游之物，終究無法領悟那冥冥之音。越是追求，越是偏離；越是搜尋，越是沉淪。郢地的人離去了，又有誰來製作棺材的墊木呢？設定捕魚的工具，是爲了在深淵中聚集魚群；守候兔子，是爲了在山林中等待獵物。如果能在言談之外領悟真意，就能共同達到忘卻心意的境界。不要讓時光飛逝，逝去之後又復返。不要像那些賢達之士一樣，匆匆而過，如同寄宿一晚。無數的導師應運而生，已經經歷了無數的輪迴。慈氏菩薩（Maitreya, 未來佛）的教法正在興盛，仰望期待他慈悲的教誨。誰說時間漫長呢？不過是眨眼之間。靈巧的馬車雖然快速，但沿著車軸卻無法窮盡。他沒有根本，我卻有始終。假借閃電般短暫的步伐，寄託于石破天驚的瞬間。知道道路的危險而驚懼，迷惑于塵世的慾望而導致戰爭。捨棄長遠的勝利而貪圖眼前的利益，認為賒欠是節儉，而交易是豐厚。不在狂風到來之前防備枯萎，等到狂風勁吹時才零落。想要反轉根莖，重新煥發生機，即使後悔萬次又有什麼用呢？因此，發下大誓願的人，燒指穿石，在冥冥之中期待，無需等待，意志與心念積累。挖掘智慧的壕溝，築起慧解的城墻，拔出神聖的寶劍，揮舞戒律的戰戟。在邪念萌生時就將其消滅，在情慾顯露端倪時就將其剪除。掃除胸中的六賊（眼、耳、鼻、舌、身、意），停止五道（地獄、餓鬼、畜生、人、天）的漫長勞役。雙手合抱，守護內在的清凈，總持一切法，安忍不動。過去、現在、未來三世都寂靜，一心豁然開朗。寄託于耳朵的聽聞，寄託于眼睛的觀看，都是不可靠的。塵埃隨著天空而隕落，污穢與虛妄一同消散。廓然開悟，因此權宜地擔任治理者。普遍救濟，安穩度過，大慈大悲，誰來憐憫？寄託于簡陋的住所，與世無爭，常常游居於冥冥之中。任憑天道執行，萬物變化，如同在水中行走，沒有車轍的痕跡。至於那些奇妙的變化，神奇的力量，道理不可思議。將大千世界舉于指掌之間，將芥菜種子包含在須彌山（Mount Sumeru, 佛教宇宙觀中的聖山）之中，將四海安放在毛孔之中，讓七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）永存於劫數之中。可以相信，卻無法尋覓；可以遵循，卻無法知曉。不是言語所能宣揚的，也不是筆墨所能描繪的。優陀（Uda, 人名）說得好啊！即使讓智慧之人遍佈天下，每個人都有一百個頭，每個頭都有一百條舌頭，每條舌頭都能解釋一百種含義，辯才敏捷，將這些人聚集起來讚美大道，也僅僅是萬分之一都不到。唯有覺悟者才能覺悟啊！ 現代漢語譯本 叩問探究真理的人，揹負著內在的責任。沉默是通達真理的方式，言語反而顯得空乏。應當在玄妙的真理中探討大道，我願成為虛無縹緲的罔象，與無謂相對。兀然寂靜，玄妙的迴應蘊含著深刻的箴言。宗奉鉆研，卻如同浮游之物，終究無法領悟那冥冥之音。越是追求，越是偏離；越是搜尋，越是沉淪。郢地的人離去了，又有誰來製作棺材的墊木呢？設定捕魚的工具，是爲了在深淵中聚集魚群；守候兔子，是爲了在山林中等待獵物。如果能在言談之外領悟真意，就能共同達到忘卻心意的境界。不要讓時光飛逝，逝去之後又復返。不要像那些賢達之士一樣，匆匆而過，如同寄宿一晚。無數的導師應運而生，已經經歷了無數的輪迴。慈氏菩薩（Maitreya, 未來佛）的教法正在興盛，仰望期待他慈悲的教誨。誰說時間漫長呢？不過是眨眼之間。靈巧的馬車雖然快速，但沿著車軸卻無法窮盡。他沒有根本，我卻有始終。假借閃電般短暫的步伐，寄託于石破天驚的瞬間。知道道路的危險而驚懼，迷惑于塵世的慾望而導致戰爭。捨棄長遠的勝利而貪圖眼前的利益，認為賒欠是節儉，而交易是豐厚。不在狂風到來之前防備枯萎，等到狂風勁吹時才零落。想要反轉根莖，重新煥發生機，即使後悔萬次又有什麼用呢？因此，發下大誓願的人，燒指穿石，在冥冥之中期待，無需等待，意志與心念積累。挖掘智慧的壕溝，築起慧解的城墻，拔出神聖的寶劍，揮舞戒律的戰戟。在邪念萌生時就將其消滅，在情慾顯露端倪時就將其剪除。掃除胸中的六賊（眼、耳、鼻、舌、身、意），停止五道（地獄、餓鬼、畜生、人、天）的漫長勞役。雙手合抱，守護內在的清凈，總持一切法，安忍不動。過去、現在、未來三世都寂靜，一心豁然開朗。寄託于耳朵的聽聞，寄託于眼睛的觀看，都是不可靠的。塵埃隨著天空而隕落，污穢與虛妄一同消散。廓然開悟，因此權宜地擔任治理者。普遍救濟，安穩度過，大慈大悲，誰來憐憫？寄託于簡陋的住所，與世無爭，常常游居於冥冥之中。任憑天道執行，萬物變化，如同在水中行走，沒有車轍的痕跡。至於那些奇妙的變化，神奇的力量，道理不可思議。將大千世界舉于指掌之間，將芥菜種子包含在須彌山（Mount Sumeru, 佛教宇宙觀中的聖山）之中，將四海安放在毛孔之中，讓七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）永存於劫數之中。可以相信，卻無法尋覓；可以遵循，卻無法知曉。不是言語所能宣揚的，也不是筆墨所能描繪的。優陀（Uda, 人名）說得好啊！即使讓智慧之人遍佈天下，每個人都有一百個頭，每個頭都有一百條舌頭，每條舌頭都能解釋一百種含義，辯才敏捷，將這些人聚集起來讚美大道，也僅僅是萬分之一都不到。唯有覺悟者才能覺悟啊！
【English Translation】 He who seeks the ultimate truth bears an inner responsibility. Silence is the way to reach enlightenment; words are but empty. One should discuss the great Dao within the profound truth. I wish to become the elusive Wangxiang (罔象, a mythical water spirit), facing the meaningless. Remaining still and silent, the profound response contains deep admonitions. Devotion and study are like floating objects, ultimately unable to comprehend the hidden sound. The more one seeks, the more one deviates; the more one searches, the more one sinks. The people of Ying (郢, an ancient state in China) have departed; who will make the coffin pads now? Setting up fishing tools is to gather fish in the abyss; waiting for rabbits is to await prey in the mountains and forests. If one can comprehend the true meaning beyond words, one can jointly reach the state of forgetting the mind. Do not let time fly by, only to return again. Do not be like those virtuous ones, passing by in haste, like staying for just one night. Countless teachers have emerged in response to the times, having gone through countless cycles of reincarnation. The teachings of Maitreya (慈氏, the future Buddha) are flourishing; looking up and expecting his compassionate teachings. Who says time is long? It is but a blink of an eye. Although the nimble carriage is fast, one cannot exhaust the path along the axle. He has no root, but I have a beginning and an end. Borrowing the fleeting steps of lightning, entrusting oneself to the earth-shattering moment. Knowing the danger of the road and being fearful, being deluded by worldly desires and leading to war. Abandoning long-term victory and coveting immediate gains, thinking that debt is thrift and trade is abundance. Not preventing withering before the storm arrives, only to be scattered when the strong wind blows. Wanting to reverse the roots and rejuvenate, what use is it to regret ten thousand times? Therefore, those who make great vows burn their fingers and pierce stones, expecting in the darkness, without waiting, accumulating will and mind. Digging the moat of wisdom, building the walls of understanding, drawing the sacred sword, wielding the battle-axe of precepts. Eradicating evil thoughts when they arise, cutting off desires when they show signs. Sweeping away the six thieves (eye, ear, nose, tongue, body, mind) in the chest, stopping the long labor of the five paths (hell, hungry ghosts, animals, humans, gods). Folding hands, guarding inner purity, upholding all dharmas, enduring without moving. The past, present, and future three worlds are all silent, the one mind is completely open. Entrusting to the hearing of the ears, entrusting to the seeing of the eyes, are both unreliable. Dust falls with the sky, filth and falsehood vanish together. Being enlightened, therefore expediently taking on the role of a ruler. Universally relieving, passing through peacefully, great compassion, who will pity? Entrusting to a simple dwelling, living in harmony with the world, often dwelling in the darkness. Letting the way of heaven run its course, all things change, like walking in water, without leaving a trace. As for those wonderful changes, magical powers, the principles are inconceivable. Holding the entire universe in the palm of one's hand, containing a mustard seed within Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology), placing the four seas in the pores, letting the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) exist forever in kalpas. It can be believed, but cannot be sought; it can be followed, but cannot be known. It cannot be proclaimed by words, nor can it be depicted by writing. Uda (優陀, a person's name) said it well! Even if wise people were all over the world, each person had a hundred heads, each head had a hundred tongues, each tongue could explain a hundred meanings, with quick eloquence, gathering these people to praise the Dao, it would only be less than one ten-thousandth. Only the enlightened can be enlightened! English version
相嘆。乃敷暢而彰悉。矧愚昧之固陋。托狂簡而仰述。抗螢燭之炯炯。欲增暉以毗日者歟。
嗟乎方外靈藏奢遐誕宕。眾妙淵玄群奧無量。小成不籍大言橫喪。坤德可厚於何不有。驚聽洪壑駭目崇阜。夏典載其掌握。荒經列其戶牖。周既達而未盡。信齊諧之小丑。見鵬鹍而標大。而睹鳥王與魚母。吁乎噫嘻奇杰之事。積籍眇漫焉可稱記。伊皇覽之普綜。足探幽而體異。何近嫌于割王。又碩誣乎火織。況下斯而束教趣堯孔之權餌。常專專而守檢。懼越蹈于所伺。並廢理以證言。莫觸類以取意。徒宏博而繁構。更益猜而致忌。悟飾智之愕物。故收翰而輟思。寄一隅于梗指。俟體信于明識者乎。
弘明集卷第十三 大正藏第 52 冊 No. 2102 弘明集
弘明集卷第十四
梁楊都建初寺釋僧祐律師撰竺道爽撽太山文釋智靜撽魔文釋寶林破魔露布文釋僧祐弘明論後序
竺道爽撽太山文
沙門竺道爽。敢告太山東嶽神府及都錄使者。蓋玄元創判二儀始分。上置璇璣則助之以三光。下設后土則鎮之以五嶽。陰陽布化於八方。萬物誕生於其中。是以太山據青龍之域。衡霍處諸陽之儀。華陽顯零班之境。恒茷列幽武之賓。嵩峙皇川之中。鎮四瀆之所墳。此皆稟氣運實無邪之穢。神道
【現代漢語翻譯】 相顧嘆息。於是詳盡地闡述明白。何況我等愚昧淺陋，只能憑藉粗略的理解來仰望敘述。如同舉著螢火蟲的光亮，想要增添光輝來輔助太陽一樣啊。
唉，方外（指佛門）的靈妙寶藏是多麼的廣闊深遠，變化莫測。眾多玄妙的道理，深奧的含義，是無法估量的。如果只取得一點小成就，卻自誇其談，就會適得其反，招致橫禍。大地的恩德如此深厚，有什麼不能包容的呢？（然而世人）聽到巨大的山谷就感到震驚，看到高聳的山丘就感到害怕。夏朝的典籍記載了（聖人）掌握天下的道理，荒誕的經書羅列著虛假的門戶。周朝的學說已經很通達了，但還沒有窮盡真理，（世人）卻相信《莊子·齊諧》中的那些小丑的言論。看到鵬鳥和鯤魚就自以為是地標榜偉大，看到鳥王和魚母就覺得驚奇。唉，這些奇異傑出之事，積累的記載是多麼的渺茫而不可稱記啊！即使是像伊尹這樣博覽群書的人，也只能探索到幽深之處，體會到事物的不同。為什麼（有人）會因為害怕被懷疑割據王位而有所顧忌，又會因為害怕被指責像火中織布一樣荒謬而有所隱瞞呢？更何況是那些地位低下的人，卻要用堯舜孔子的權宜之計來束縛教化，常常小心翼翼地遵守規矩，害怕超越自己所處的地位。他們並廢棄義理來遷就言辭，不觸類旁通地領會意義，只是在宏大的規模和繁瑣的結構上下功夫，反而更加引起猜疑和招致忌恨。我領悟到用虛飾的智慧來迷惑事物，所以收起筆墨，停止思考。將自己的一點淺薄的理解寄託于粗略的指引，等待有明智的人來身體力行地相信它吧。
《弘明集》卷第十三 《大正藏》第 52 冊 No. 2102 《弘明集》
《弘明集》卷第十四
梁朝楊都建初寺的釋僧祐律師撰寫了竺道爽的《撽太山文》、釋智靜的《撽魔文》、釋寶林的《破魔露布文》以及釋僧祐的《弘明論後序》。
竺道爽《撽太山文》
沙門（出家修行的男子）竺道爽，謹告太山（泰山，五嶽之首）東嶽神府以及都錄使者。自從玄元（道家指宇宙的本源）開創，天地開始分開，上面設定璇璣（古代天文儀器）來輔助三光（日月星），下面設定后土（土地神）來鎮守五嶽。陰陽之氣在八方執行變化，萬物在其中誕生。因此，太山佔據青龍（東方）的區域，衡山和霍山位於諸陽（陽氣旺盛的地方）的位置，華山和陽山顯現出零班（不清楚具體含義）的境界，恒山和茷山排列在幽武（北方）的賓位。嵩山聳立在皇川（黃河）的中央，鎮守四瀆（長江、黃河、淮河、濟水）的彙集之處。這些都是稟承天地之氣執行，實在沒有邪惡污穢。
【English Translation】 They sighed together, then expounded and explained everything in detail. How much more so should I, in my ignorance and shallowness, rely on a rough understanding to look up and narrate. It is like holding up the light of a firefly, wanting to add brilliance to assist the sun.
Alas, the spiritual treasury beyond the mundane (referring to Buddhism) is so vast and profound, so unpredictable and unrestrained. The numerous subtle principles and profound meanings are immeasurable. If one only achieves a small accomplishment but boasts about it, it will be counterproductive and lead to misfortune. The virtue of the earth is so profound, what can it not encompass? (Yet people) are shocked to hear of huge valleys and frightened to see towering hills. The classics of the Xia dynasty record the principles of (sages) governing the world, while absurd scriptures list false gateways. The learning of the Zhou dynasty was already thorough, but had not exhausted the truth, (yet people) believe the words of those clowns in the 'Zhuangzi - Qixie'. They boast of greatness upon seeing the Peng bird and Kun fish, and are amazed to see the bird king and fish mother. Alas, these strange and outstanding events, the accumulated records are so vast and cannot be fully recorded! Even those who are as well-read as Yi Yin can only explore the depths and experience the differences of things. Why would (someone) be hesitant because they fear being suspected of seceding from the throne, and hide things because they fear being accused of being as absurd as weaving cloth in fire? Moreover, those who are of low status use the expedient measures of Yao, Shun, and Confucius to bind and teach, often cautiously abiding by the rules, fearing to overstep their position. They abandon reason to accommodate words, and do not understand the meaning by analogy. They only focus on grand scale and complex structure, which only causes more suspicion and resentment. I have realized that using deceptive wisdom to confuse things, so I put away my pen and stop thinking. I entrust my shallow understanding to a rough guide, waiting for wise people to believe it through practice.
Hongming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 13 Taisho Tripitaka, Volume 52, No. 2102, Hongming Ji
Hongming Ji, Volume 14
The lawyer-monk Sengyou of Jianchu Temple in Yangdu, Liang Dynasty, wrote the 'Jia Taishan Wen (A Challenge to Mount Tai)' by Zhu Daoshuang, the 'Jia Mowan (A Challenge to Mara)' by Shi Zijing, the 'Po Mo Lu Bu Wen (A Proclamation to Defeat Mara)' by Shi Baolin, and the 'Postface to Hongming Lun' by Shi Sengyou.
Zhu Daoshuang's 'Jia Taishan Wen (A Challenge to Mount Tai)'
The Shramana (Buddhist monk) Zhu Daoshuang, respectfully informs the God's Mansion of Mount Tai (Mount Tai, the head of the Five Sacred Mountains) and the Dulushi (Recorder Envoy). Since the beginning of Xuan Yuan (Taoist term for the origin of the universe), when heaven and earth were first separated, the Xuanji (ancient astronomical instrument) was placed above to assist the three lights (sun, moon, and stars), and the Houtu (God of the Earth) was set below to guard the Five Sacred Mountains. The Yin and Yang energies circulate and transform in the eight directions, and all things are born within them. Therefore, Mount Tai occupies the area of the Azure Dragon (East), Mount Heng and Mount Huo are located in the position of the Yang (places with abundant Yang energy), Mount Hua and Mount Yang manifest the realm of Lingban (unclear specific meaning), and Mount Heng and Mount Fa are arranged in the guest position of Youwu (North). Mount Song stands in the center of Huangchuan (Yellow River), guarding the confluence of the Four Rivers (Yangtze River, Yellow River, Huai River, and Ji River). All of these are endowed with the Qi (energy) of heaven and earth, and there is truly no evil or impurity.
自然崇正不偽。因天之覆順地之載。敦樸方直澹然玄凈。進道四運之端。退履五教之精。內韜通微之資。外朗道德之明。上達虛無下育蒼生。含德潛通無遐不徹。游步九崖翱翔玄闕。故能形無正始呼吸陰陽。握攬乾坤推步八荒。夫東嶽者。龍春之初清陽之氣。育動萌生王父之位。南箕北斗中星九天。東王西母無極先君。乘氣鳳翔去此幽玄。澄于太素不在人間。蕩消眾穢其道自然。而何妖祥之鬼魍魎之精。假東嶽之道。托山居之靈。因遊魂之狂詐。惑俗人之愚情。雕匠神典偽立神形。本無所記末無所經。外有害生之毒氣。內則百鬼之流行。晝則谷飯成其勢。夜則眾邪處其庭。此皆狼蛇之群鬼。梟蟒之虛聲。自三皇創基傳載於今。歷代所崇未睹斯響也。故零征記曰。夫神正者則潛曜幽昧。上騰高象下戲玄闕。逍遙雲影龍翔八極。風興雨施化若雷電。行廚不設百味自然。含慈秉素澤潤蒼生。恩過二養惠若朝陽。應天而食不害眾命。此乃靈翔之妙節。清虛之神道。若神不正者則干于萬物。因時托響傳惑俗聽。成祅散樸激動人心。傾財極殺斷截眾命。枉害中年俎其骨肉。精神離迸痛傷元氣。東嶽之神豈此之謂也。故枕中誡曰。含氣蠢蠕百蟲勿嬰。無食鳥卵中有神靈。天元受命地庭有形。祖稟二儀焉可害生。此皆逆理違道本經。群
民含慈順天不殺。況害䐗羊而飲其血。以此推之。其非神也。
又五嶽真神則精之候。上法琁璣下承乾坤。稟道清虛無音無響。敬之不以歡。慢之不以戚。千譽萬毀神無增損。而汝矯稱假託生人因虛動氣殺害在口。順之則賜恩。違之則有禍。進退諂偽永無賢軌。毀辱真神。非其道也。故黃羅子經玄中記曰。夫自稱山嶽神者必是蟒蛇。自稱江海神者必是黿鼉魚鱉。自稱天地父母神者必是貓貍野獸。自稱將軍神者必是熊羆虎豹。自稱仕人神者必是猿猴㹢玃。自稱宅舍神者必是犬羊豬犢。門戶井灶破器之屬。鬼魅假形皆稱為神。驚恐萬姓。淫鬼之氣。此皆經之所載。傳之明驗也。自汝妖祥漸逾六載。招來四遠靡不響應。送疾而往者如小水歸海。獲死而還者哀呼盈路。重者先亡便云算盡。輕者易降自稱其福。若使重患難濟則汝無恩。中容之疾非汝所救。二者無效。焉可奉事。乃令群民投心歸命。既無良醫善藥。非散發之能降。經旬歷月曾無影報。以此推之。有何證驗。又國大元桓王及封錫。六國之懿節。三臺之輔光。贊皇家黎無慈悅。天禍謬加體嬰微疾。謂汝之祇能感靈德。故宣德信命詣汝神殿。獻薦三牲加贈珍異。若汝聖道通干致妙者。何不上啟九皇下咨后土。參集百靈顯彰妙術。使國良輔消疾獲安。既無響應。乃奄
【現代漢語翻譯】 現代漢語譯本：民眾懷有慈愛順從之心，上天都不會加以殺戮。更何況是殘害牛羊，飲其鮮血呢？由此推斷，它（指所拜之神）絕非真神。
再說，五嶽真神乃是天地精氣的顯現，上應北斗七星（琁璣），下承載乾坤大地，秉承清虛之道，無聲無息。敬奉它，它不會因此而歡喜；怠慢它，它也不會因此而惱怒。即使受到千般讚譽或萬般詆譭，神性也不會有所增減。而你（指妖神）卻假冒神的名義，憑藉虛假的託詞來蠱惑生人，因虛張聲勢而動怒，殺害生靈就在口頭之間。順從你，你就賜予恩惠；違揹你，你就降下災禍。進退之間充滿了諂媚和虛偽，永遠沒有賢明的準則。這是對真神的侮辱和褻瀆，根本不是正道。所以，《黃羅子經》和《玄中記》中記載說：『凡是自稱山嶽之神的，必定是蟒蛇；自稱江海之神的，必定是黿、鼉、魚、鱉；自稱天地父母之神的，必定是貓、貍、野獸；自稱將軍之神的，必定是熊、羆、虎、豹；自稱士人（官員）之神的，必定是猿猴、㹢玃；自稱宅舍之神的，必定是犬、羊、豬、牛。』還有門戶、水井、灶臺、破舊器物之類，鬼魅假借形體，都自稱為神，驚嚇百姓，散佈淫邪之氣。這些都是經典所記載的，是流傳下來的明確驗證。自從你這妖祥出現以來，已經超過六年，招引四面八方的人，沒有不響應的。送病人前去，就像小溪匯入大海一樣；抬著死人回來，哀號聲響徹道路。病情嚴重的，很快就死亡，你就說是壽命已盡；病情輕微的，容易好轉，你就自稱是你的福佑。如果病情嚴重難以救治，那就說明你沒有恩德；病情一般的，並非是你所救治。兩種情況都無效，怎麼可以供奉你呢？你竟然讓百姓傾心歸命於你。你既沒有良醫，也沒有善藥，也不是披散頭髮就能降服疾病的。經過十天半個月，也從未有過任何顯靈的跡象。由此推斷，你有什麼可以驗證的呢？而且，像國之重臣大元桓王（人名）以及封錫（人名），他們具有六國使節的美好品德，擁有三臺星（象徵高位）的輔佐之光，讚美皇家，愛護百姓，卻無緣得到你的慈愛和喜悅，上天降下災禍，身體染上小病。人們認為你的神祇能夠感應靈驗，所以宣揚德行，相信命運，前往你的神殿，獻上三牲祭品，並贈送珍貴的禮物。如果你真的聖道通天，能夠達到精妙的境界，為什麼不向上稟告九皇（天神），向下諮詢后土（地神），召集百神，顯彰你的妙術，使國家的賢良輔佐消除疾病，獲得安康呢？既然沒有任何迴應，最終還是...
【English Translation】 English version: Heaven does not kill people who are kind and obedient. How much less would it harm cattle and sheep and drink their blood? From this, it can be inferred that it (the worshipped deity) is definitely not a true god.
Furthermore, the true gods of the Five Sacred Mountains are the manifestations of the essence of heaven and earth, corresponding to the Dipper above (Xuánjī), and supporting the heaven and earth below (Qiánkūn). They embody the purity and emptiness of the Dao, without sound or echo. Worshipping them does not make them happy; neglecting them does not make them angry. Even with thousands of praises or ten thousand slanders, their divinity does not increase or decrease. But you (referring to the evil deity) falsely claim the name of a god, using false pretenses to deceive living beings, becoming angry due to false pretenses, and killing living beings is just on your lips. Obey you, and you bestow favor; disobey you, and you bring disaster. Your advances and retreats are full of flattery and falsehood, and there is never a virtuous standard. This is an insult and blasphemy to the true gods, and it is not the right path at all. Therefore, the Huangluozi Jing (黃羅子經) and the Xuanzhong Ji (玄中記) record: 'Those who claim to be the gods of mountains and peaks are certainly pythons; those who claim to be the gods of rivers and seas are certainly turtles, soft-shelled turtles, fish, and turtles; those who claim to be the gods of heaven and earth parents are certainly cats, civets, and wild beasts; those who claim to be the gods of generals are certainly bears, brown bears, tigers, and leopards; those who claim to be the gods of scholars (officials) are certainly apes and macaques (㹢玃); those who claim to be the gods of houses are certainly dogs, sheep, pigs, and cattle.' There are also things like doors, wells, stoves, and broken utensils, ghosts and demons borrowing forms, all claiming to be gods, frightening the people and spreading licentious energy. These are all recorded in the scriptures and are clear verifications passed down. Since your evil omen appeared, it has been more than six years, attracting people from all directions, and none have failed to respond. Sending the sick to you is like a small stream flowing into the sea; carrying the dead back, the cries of mourning resound through the roads. If the illness is severe, they die quickly, and you say that their lifespan is exhausted; if the illness is mild, it is easy to recover, and you claim it as your blessing. If a severe illness is difficult to cure, then it shows that you have no grace; a moderate illness is not cured by you. Both situations are ineffective, so how can you be worshipped? You actually make the people devote their hearts and lives to you. You have neither good doctors nor good medicine, nor can you subdue diseases by letting your hair down. After ten days and a half months, there has never been any sign of manifestation. From this, what can you verify? Moreover, like the important ministers of the state, Da Yuan Huan Wang (大元桓王) (personal name) and Feng Xi (封錫) (personal name), they possess the beautiful virtues of envoys from the Six Kingdoms, and have the light of the Three Terraces stars (三臺) (symbolizing high position) to assist, praising the royal family and loving the people, but they have no chance to receive your love and joy, and heaven sends down disasters, and their bodies contract minor illnesses. People believe that your deity can sense and respond to spiritual efficacy, so they promote virtue, believe in fate, go to your temple, offer three sacrificial animals, and present precious gifts. If you are truly a holy path that communicates with heaven and can reach a subtle realm, why not report to the Nine Sovereigns (九皇) (heavenly gods) above and consult the Queen Earth (后土) (earth god) below, summon the hundred spirits, and manifest your wonderful arts, so that the virtuous assistants of the country can eliminate diseases and obtain peace? Since there is no response, in the end...
薨遐。驗此虛妄焉足奉哉。
又昔太山石立社移神靈降象遐聲萬代。此則乾坤之所感。顯為時瑞。汝托稱其聖。既不能興雲致雨以表神德。圖妖邪以損真道。正使汝能因盤動箸舉杯盡酒。猶為鬼幻。非為真正。況無其徴有何神也。又太山者則閻羅王之統。其土幽昧與世異靈。都錄使者降同神行。定本命于皇記。察都籍于天曹。群惡無細不捨。纖善小而無遺。總集魂靈非生人應府矣。而何弊鬼詐稱斯旨。橫恣人間欺殆萬端。蓬林之樹烏鵲之野。翕動遠近列于祠典。聚會男女樹俗之心。穢氣外釁梟聲遠布。毒鐘王境為害滋甚。夫雲霧蔽天群邪翳正。自汝妖異多所傷害。吾雖末流備階三服。每覽經傳而睹斯孽。推古驗今。邪不處正。吾將蕩穢光揚聖道。告到嚴鉤魅黨還游冢墓。餐果飲泉足生之路。既令群民絕傾財之困。鳥獸無羅網之卒。若復顧戀望餐不去者。吾將宣集毗沙神王和羅子等。授以金剛屯真師勇武秋霜陵動三千威猛難當。曜戈明劍擬則摧山。降龍伏魔靡不稽顙。汝是小鬼敢觸三光。鵠毛入炭魚行鑊湯。傾江滅火朝露見陽。吾念仁慈愍汝所行。占此危殆慮即傷心。速在吾前復汝本形。長歸萬里滄浪海邊。勿復稽留。明順奉行。
檄魔文
釋智靜
釋智靜。頓首頓首明將軍輪下。相與玄涂殊
津人天一統。宗師雖異三界大同。每規良會申展曩積。而標榜未冥所以致隔。今法王御世十方思順。靈網方申纮綱彌紐。大通有期高會在近。不任翹想並書喻意耳。
夫時塞有通否終則泰。千聖相尋群師迭襲。昔我皇祖本原天王體化應符龍飛初域。仗權形以附萬邦。奮惠柯以覆六合。威蕩四邪掃清三有。方當抗宏綱於八區。絙靈網于宇宙。夷靜七荒寧一九土。而冥宗不弔真容凝靜。重明寢暉虛舟覆浪。故令蟻邪番興梟見暴起。噎染真涂塵惑清眾。虐鐘蒼生毒流萬劫。懷道有情異心同忿。我法王承運應期理亂。上承高胄下托群心。秉天旗以籠三千。握聖圖以隆大業。云起四宮鸞翔天竺。降神迦維為時城塹。綏撫黎元善安卿士。獎導群情慰喻有疾。嚴慧柯于胸中。被神甲于身外。愍十八之無辜。哀三空之路絕。志匡大荒必平多難。百域千邦高伏風化。承君不忌重迷自覆。深攝愚懷故守偽見。狼據欲天鴟鳴神闕。叛渙疆場抗距靈節。謂大位可登弘規可改。覽茲二三遂為嘆息。昔大通統世群方影附。有偽癡天魔不遵正節。干忤聖聽陳擾神慮。領卒塞虛。權形萬變。精甲照曦霜戈拂域。靈鼓競興響沖方外。矯步陸梁自謂強盛。王師一奮群邪殄喪。眾迷革心望風影伏。況君單將驍然介士無方眾不成旅。而欲違背陵虐華邑。篡
奪靈權騰邈最勝。以為忝真可不謬乎。今釋迦統世。道隆先劫。妙化蕩蕩神羅遠御。智士雍雍云算蓋世。武夫龍跳控弦萬隊。協略應真奇謀超拔。故命使持節前鋒大將軍閻浮都督歸義侯薩陀。獨稟天奇蒙塵玄鏡。神高須彌猛氣籠世。善武經文忠著皇闕。領眾四十萬億揚鏕首路。使持節威遠大將軍四天都督忉利公。導師武勝標群文超。纮謀妙思絕塵心棲夢表。憂時忘身志必匡世。領眾百萬億鸞飛天衢。使持節征魔大將軍六天都督兜率王解脫月。妙思虛玄高步塵表。略並童真功侔九地。悼愍三塗忿若縱害。援劍慷慨龍回思奮。領眾四百萬億云迴天門。使持節通微大將軍七天都督四禪王金剛藏。朗質映暉金顏遐燭。恩過九錫力傾山海。右眄則蒙氾飛波。左顧則扶桑落曜。德無不照威無不伏。領眾七百萬億虎眄須彌。使持節鎮域大將軍九天都督八住王大維摩詰。奇算不思法柯遠振。體含神姿權喻萬變。呼吸則九服云從。叱咤則十方風靡。哀彼下民無辜酸楚。領眾九百萬億飲馬虛津。使持節覽后大將軍十三天都督小千諸軍事九住王大文殊。承胄遐元形暉三界。胤自紫宮神高體大。應適千涂玄算萬計。群動感於一身。眾慮靜於一念。深抱慈悲情兼四攝。領眾若塵翱翔斯土。使持節匡教大將軍錄魔諸軍事群邪校尉中千王觀世音。智略
【現代漢語翻譯】 現代漢語譯本 奪靈權騰邈最勝，認為忝真（超越凡俗）可以沒有謬誤嗎？如今釋迦（Śākyamuni，佛教創始人）統治世界，佛法興盛於過去劫。微妙的教化浩蕩無邊，神妙的羅網遙遠地駕馭一切。有智慧的人們和樂雍容，他們的謀略可以蓋世。勇猛的武士如龍般跳躍，控制弓弦的隊伍有萬隊。他們同心協力，應真（阿羅漢）的奇謀超拔出眾。因此，（佛）命令使持節前鋒大將軍、閻浮（Jambudvīpa，我們所居住的娑婆世界）都督、歸義侯薩陀，獨自稟賦天生的奇異，蒙受塵世的玄妙啟示。他的精神高大如須彌山（Sumeru，佛教宇宙觀中的聖山），威猛的氣勢籠罩世界。他精通武藝和經文，忠誠顯著于皇闕。率領四十萬億的軍隊，高舉鏕（一種兵器）首當其衝。使持節威遠大將軍、四天（四大天王所居之天）都督忉利公（Trāyastriṃśa，欲界六天之一），是導師，武藝高強，文采超群。他的宏偉謀略和巧妙心思超越塵世，心靈安棲於夢境之外。憂慮時局而忘記自身，立志匡扶世道。率領百萬億的軍隊，如鸞鳥般飛翔于天空。使持節征魔大將軍、六天（欲界六天）都督兜率王解脫月（Tuṣita，欲界六天之一），他的巧妙心思虛無玄妙，高遠的步伐超越塵世。他的謀略與童真（純真）並駕齊驅，功績與九地（三界九地）相當。他哀悼憐憫三塗（地獄、餓鬼、畜生）的苦難，憤怒得好像要放縱傷害。他拔出寶劍慷慨激昂，如龍般迴旋，思緒奮發。率領四百萬億的軍隊，如雲般迴旋于天門。使持節通微大將軍、七天（色界諸天）都督四禪王金剛藏（Dhyāna，禪定），他明亮的資質輝映光芒，金色的容顏照耀遠方。他的恩德超過九錫（古代帝王賞賜的九種器物），力量可以傾覆山海。向右看，則蒙氾（大水）飛起波浪；向左顧，則扶桑（神樹）落下光芒。他的恩德無不照耀，他的威嚴無不降伏。率領七百萬億的軍隊，如虎般注視著須彌山。使持節鎮域大將軍、九天（無色界諸天）都督八住王大維摩詰（Vimalakīrti，著名在家菩薩），他的奇妙算計不可思議，佛法的枝幹遠遠振揚。他的身體蘊含神妙的姿態，權宜之計可以比喻萬變。呼吸之間，九州（中國）的雲彩都隨之而動；叱咤一聲，十方（各個方向）的風都隨之倒伏。他哀憐那些下民無辜受苦。率領九百萬億的軍隊，在虛津（虛無的渡口）飲馬。使持節覽后大將軍、十三天（諸天）都督、小千世界諸軍事、九住王大文殊（Mañjuśrī，智慧的象徵），他繼承的血統遙遠而高貴，形體光輝照耀三界。他的血脈來自紫宮（天帝的居所），精神高尚，體魄宏大。他應適千涂（各種途徑），玄妙的算計有萬千之多。一切動靜都感應於他一身，所有思慮都平靜於他一念之間。他深深懷抱慈悲，情懷兼顧四攝（佈施、愛語、利行、同事）。率領如塵土般眾多的軍隊，翱翔于這片土地。使持節匡教大將軍、錄魔諸軍事、群邪校尉、中千世界之王觀世音（Avalokiteśvara，慈悲的象徵）。他的智略
【English Translation】 English version To seize the power of spirits, soaring high and supremely victorious. Can it be said that transcending the mundane (忝真) is without error? Now, Śākyamuni (釋迦, the founder of Buddhism) rules the world, and the Dharma flourishes from past kalpas. The wondrous teachings are vast and boundless, and the divine net remotely governs all. The wise are harmonious and composed, their strategies capable of overshadowing the world. Valiant warriors leap like dragons, with tens of thousands of troops controlling their bows. They cooperate with one heart, and the extraordinary plans of the Arhats (應真) are outstanding. Therefore, (the Buddha) commands the Envoy Holding the Imperial Insignia, Vanguard General, Governor of Jambudvīpa (閻浮, the world we live in), and Marquis Returning to Righteousness, Satha, who alone is endowed with innate wonders, receiving the profound enlightenment of the mundane world. His spirit is as tall as Mount Sumeru (須彌, the sacred mountain in Buddhist cosmology), and his fierce aura envelops the world. He is skilled in both martial arts and scriptures, and his loyalty is evident in the imperial court. He leads four hundred trillion troops, raising the 鏕 (a type of weapon) at the forefront. The Envoy Holding the Imperial Insignia, Distant-Reaching General of Might, Governor of the Four Heavens (四天, the heavens where the Four Heavenly Kings reside), Duke of Trāyastriṃśa (忉利, one of the six heavens of desire), is a teacher, excelling in martial arts, surpassing the masses in literary talent. His grand strategies and ingenious thoughts transcend the mundane, his heart resting beyond dreams. He worries about the times and forgets himself, determined to rectify the world. He leads one million trillion troops, flying like phoenixes in the sky. The Envoy Holding the Imperial Insignia, Demon-Subduing General, Governor of the Six Heavens (六天, the six heavens of desire), King of Tuṣita (兜率, one of the six heavens of desire), Liberation Moon, his ingenious thoughts are empty and profound, his lofty steps surpassing the mundane. His strategies are on par with innocence (童真), his merits comparable to the Nine Lands (九地, the nine levels of existence). He mourns and pities the suffering of the Three Paths (三塗, hell, hungry ghosts, and animals), his anger as if to unleash harm. He draws his sword with fervor, circling like a dragon, his thoughts surging. He leads four million trillion troops, circling like clouds at the heavenly gate. The Envoy Holding the Imperial Insignia, Subtle-Penetrating General, Governor of the Seven Heavens (七天, the heavens of the form realm), King of the Four Dhyānas (四禪, meditative states), Vajra Treasury (金剛藏), his bright qualities reflect light, his golden face illuminates afar. His grace exceeds the Nine Bestowals (九錫, nine types of objects bestowed by ancient emperors), his strength can overturn mountains and seas. When he looks to the right, the waters of the Meng Fan (蒙氾, great flood) rise in waves; when he looks to the left, the Fusang (扶桑, mythical tree) loses its light. His virtue illuminates all, his majesty subdues all. He leads seven million trillion troops, gazing at Mount Sumeru like tigers. The Envoy Holding the Imperial Insignia, Territory-Protecting General, Governor of the Nine Heavens (九天, the heavens of the formless realm), King of the Eight Abodes (八住王), Great Vimalakīrti (大維摩詰, a famous lay bodhisattva), his wondrous calculations are inconceivable, the branches of the Dharma resonate far and wide. His body contains divine form, his expedient means can be likened to myriad transformations. With a breath, the clouds of the nine provinces (九州, China) follow; with a shout, the winds of the ten directions (十方, all directions) succumb. He grieves for those innocent suffering people. He leads nine million trillion troops, watering their horses at the Empty Ford (虛津). The Envoy Holding the Imperial Insignia, Reviewing General, Governor of the Thirteen Heavens (十三天, various heavens), Military Affairs of the Minor Chiliocosm, King of the Nine Abodes, Great Mañjuśrī (大文殊, the embodiment of wisdom), his inherited lineage is distant and noble, his form and radiance illuminate the three realms. His lineage comes from the Purple Palace (紫宮, the residence of the celestial emperor), his spirit is lofty, his physique is grand. He adapts to the myriad paths (千涂), his profound calculations are countless. All movements are felt in his body, all thoughts are calmed in his mind. He deeply embraces compassion, his heart encompassing the Four Embracing Dharmas (四攝, giving, kind speech, beneficial action, cooperation). He leads troops as numerous as dust, soaring in this land. The Envoy Holding the Imperial Insignia, Teaching-Promoting General, Recorder of Demonic Affairs, Commander of Evil Forces, King of the Middle Chiliocosm, Avalokiteśvara (觀世音, the embodiment of compassion). His wisdom and strategy
淵深慧柯遠振。明達四通朗鑒三固。或托跡群邪曜奇鋒起。或權形二九息彼塗炭。揮手則鐵圍摧巖。噓氣則浮雲頹崿。能為萬方不請之友。領眾不思仗戈虎嘯。使持節布化大將軍三界都督補處王大慈氏。妙質縱網天姿標杰。體逾金剛心籠塵表。猛氣沖云慧柯遠奮。無生轉于胸中。權智應於事外。志有所規無往不就。威恩雙行真俗並設。領眾八萬四千嚴警待命。勇出之徒充溢大千。金剛之士彌塞八極。咸思助征席捲六合。乘諸度之寶軒。守八正之修路。跨六通之靈馬。控虛宗之神轡。彎四禪之勁弓。放權見之利箭。鳴驥桓桓輕步矯矯。奉命聖庭曾無有闕。貴郎導師勝子五百。幽鑒天命來投王化。聖上開衿感氣歸順。皆授名爵封賞列土。功侔舊臣聲蓋萬域。而君何心橫生異計偃蹇荒邊規固常位。毒害勃于蒼生。災禍流於永劫。可不哀哉。可不謬哉。君昔因時為物所惑。狂迷君心投危外竄。百行一愆賢達常失久。謂君覺知返愚歸罪象魏束身抽簪同遊群俊。以道自歡榮名終始。如何攝愚守謬偷安邪位。托癡山以自高。恃見林以游息。耽六慾之穢塵。玩邪迷以怡性。建憍慢之高幢。引無明之兇陣。闊步荒涂輕弄神器。盜篡天宮抗衡日月。恐不果哉。舉手而映三光。把土以填巨海。雖擬心虛標事之難就。將軍殖福玄津原承彌遠。華
{ "translations": [ "現代漢語譯本", "淵深慧柯遠振（智慧深遠，如樹木般挺拔）。明達四通朗鑒三固（明智通達，洞察力如明鏡般穩固）。有人偽裝成邪惡勢力，顯露奇異鋒芒，挑起事端；有人暫時化身二九之形（指菩薩化身），平息百姓的苦難。揮手之間，鐵圍山崩摧；吐氣之時，浮雲山崖傾頹。能夠成為天下萬方不請自來的朋友，率領眾人無需依靠兵器，一聲虎嘯便能震懾四方。奉命出使，宣揚教化的大將軍，統領三界，即將補位的慈氏菩薩（Maitreya Bodhisattva）。", "妙質天成，資質超群，體魄勝過金剛，心懷超越塵世。勇猛之氣直衝雲霄，智慧之光遠播四方。無生之理在心中流轉，權宜之智在事外應變。心有所向，無往不勝。恩威並施，真俗並用。統領八萬四千人，嚴陣以待。勇猛之士遍佈大千世界，金剛之士充塞八方。都想協助征戰，席捲天下。乘坐諸度（Paramitas）的寶車，行走八正道（Eightfold Path）的修行之路，駕馭六神通（Six Supernatural Powers）的靈馬，掌握虛宗（Emptiness School）的神聖韁繩，拉開四禪定（Four Dhyanas）的強弓，放出權巧方便的利箭。戰馬嘶鳴，步伐輕快矯健。奉聖庭之命，從未有過疏忽。您麾下的導師勝子五百人，洞察天命，前來歸順王化。聖上敞開心扉，被感化而歸順。都授予名爵，封賞土地，功勞堪比舊臣，聲名遠播四方。", "而您為何心懷異念，偏居荒遠之地，固守原有地位？以至於毒害蒼生，災禍蔓延至永劫。實在可悲，實在荒謬！您過去因為時勢所迫，被外物迷惑，狂妄迷失本心，投身危險境地，逃離正道。犯下百行中的一個過錯，賢達之人常常會迷失很久。希望您能覺醒，改過自新，到朝廷請罪，像魏（古代朝廷懸掛法令的地方）束身，摘下官帽，與眾多俊傑一同遊歷，以道自樂，榮名終始。為何還要執迷不悟，茍安於邪惡的地位？依靠愚癡的山峰來抬高自己，憑藉錯誤的見解之林來遊樂休息，沉溺於六慾的污穢，玩弄邪迷來怡悅性情，樹立驕慢的高幢，引來無明的兇猛陣勢。闊步于荒涼的道路，輕率地玩弄神器，盜取天宮，對抗日月。恐怕不會有好結果吧！想用手遮蔽三光，用土填滿大海，即使用心虛構，也難以成就此事。", "將軍您積累的福德深厚，根基深遠，華" ], "english_translations": [ "English version", 'Profound and far-reaching is your wisdom, like a towering tree. Clear and all-encompassing is your understanding, as steadfast as a mirror reflecting the three realms. Some disguise themselves as evil forces, displaying strange sharpness and stirring up trouble; others temporarily transform into the form of two nines (referring to the transformation of a Bodhisattva), to quell the suffering of the people. With a wave of the hand, the Iron Mountain crumbles; with a breath, the floating clouds and cliffs collapse. Able to be a friend to all beings in the ten directions without being asked, leading the masses without relying on weapons, a tiger\'s roar is enough to intimidate all directions. Entrusted with a mission, the great general who propagates the teachings, governs the three realms, and is about to succeed as Maitreya Bodhisattva (慈氏菩薩).', 'With innate wonderful qualities and outstanding talents, your physique surpasses Vajra (金剛), and your mind transcends the mundane world. Your fierce spirit soars to the clouds, and your wisdom shines far and wide. The principle of non-birth revolves in your heart, and expedient wisdom adapts to external affairs. Whatever your heart desires, you will achieve it. You bestow both grace and power, employing both truth and convention. Leading eighty-four thousand people, they stand ready and alert. Courageous warriors fill the great thousand worlds, and Vajra-like warriors fill the eight directions. All desire to assist in the conquest and sweep across the world. Riding in the precious chariot of the Paramitas (諸度), walking the path of practice of the Eightfold Path (八正道), riding the spiritual horse of the Six Supernatural Powers (六神通), mastering the sacred reins of the Emptiness School (虛宗), drawing the strong bow of the Four Dhyanas (四禪定), and releasing the sharp arrows of expedient means. The warhorses neigh, and their steps are light and agile. Obeying the orders of the sacred court, there has never been any negligence. The five hundred disciples and wise men under your command, discerning the mandate of heaven, have come to submit to the king\'s rule. The Holy One opens his heart and is moved to submit. All are granted titles and lands, their merits comparable to those of old ministers, and their fame spreads throughout the world.', 'But why do you harbor different thoughts, dwelling in a remote and desolate place, clinging to your original position? To the point of poisoning the people and causing disasters to spread to eternity. How sad, how absurd! In the past, due to the circumstances, you were confused by external things, recklessly lost your mind, threw yourself into dangerous situations, and fled from the right path. Committing one fault out of a hundred, virtuous people often lose their way for a long time. I hope you can awaken, repent, go to the court to plead guilty, bind yourself at the Xiangwei (象魏, the place in ancient courts where laws were hung), take off your official hat, and travel with many talents, enjoying yourself in the Tao, and your honorable name will last forever. Why do you still cling to delusion, living in peace in an evil position? Relying on the mountain of ignorance to elevate yourself, relying on the forest of wrong views to play and rest, indulging in the filth of the six desires, playing with evil delusions to please your nature, erecting the high banner of arrogance, and leading the fierce formation of ignorance. Striding on the desolate road, recklessly playing with sacred objects, stealing the heavenly palace, and opposing the sun and moon. I am afraid there will be no good results! Wanting to cover the three lights with your hand and fill the great sea with soil, even if you fabricate it with your heart, it will be difficult to achieve this.', 'General, the merits and virtues you have accumulated are profound, and your foundation is far-reaching, Hua' ] }
貌暐然群情屬目。望責之基易登。由來之功可惜。君可反往修來翻然歸順謝過朱門。以道齊好家國並存。君臣同顯身名獲安。曉目達觀眷屬晏然。可不美哉。今王師克舉十方翹轡。手提法羅齊舞群聖。道柯曜於前驅。靈鼓振於後隊。神鐘一叩十方傾覆。海浪飛波陸原涌沸。於斯之時。須彌籠於一塵。天地回於一車。無動安於左衿。妙樂曜于右手。神力若斯。豈可當也。我法王體道仁慈不忍便襲。權停諸軍暫壹靈轡。臨路遣書庶回迷駕。君可早定良圖面縛歸闕。委命皇庭逍遙玄境。隆名內暉游形外寄。上方即任非君而誰。夫惠尚識機明貴免禍。窮而知反。君子所美。斯乃轉禍之高秋。取功之良節。昔夏桀無道殷王致伐。商紂首亂周武建師。此即古今之蓍龜將軍之明誡。相與雖乖于當年。風流宜同於道味。人天崎嶇何足致隔。想便霍然隨書致命。所以竊痛其辭委曲往文者。不欲令蘭芳夏凋修柯摧穎。深致思言。善自量算。無使君身傾筐三趣。莫令六天鞠生稊稗。造穎眄目助懷惕然。臨路遣書諸情多憒。言不藉意。
破魔露布文
釋寶林作
賢劫大千微塵年。五濁鼎沸朔。現壽百齡日。使持節都督恒沙世界諸軍事征魔大將軍凈州刺史十地王臣金剛藏。使持節都督八萬波羅蜜諸軍事破結將軍領魔蠻校尉大司
{ "translations": [ "現代漢語譯本：", "您威儀堂堂，萬衆矚目。憑藉您現有的基業，本可以輕易更上一層樓，而您過往的功績也實在令人惋惜。您不如幡然醒悟，改過自新，歸順朝廷，向朝廷謝罪，以道義與朝廷和睦相處，使國家得以保全。您與君王同享榮耀，身家性命得以安穩，目光長遠，眷屬也能安寧，這難道不是一件美事嗎？", "如今，我王師已經整裝待發，天下都在翹首以盼。無數聖賢手持法羅（佛教法器，指螺貝），齊聲歌舞。佛法的旗幟在軍隊前方招展，法鼓的響聲在後方震盪。神鐘一響，整個世界都會傾覆，海浪翻騰，陸地沸騰。在這種時候，須彌山（佛教中的山名）也會顯得像一粒微塵，整個天地都會像一輛車一樣旋轉。無動（指內心的平靜）安放在左邊的衣襟上，美妙的快樂在右手中閃耀。神力如此強大，誰能抵擋呢？", "我法王（指佛）體恤仁慈，不忍心立即發動攻擊，所以暫時停止軍隊的行動，稍稍放緩前進的速度。在出征的路上，特意派人送信，希望您能迷途知返。您不如早做打算，親自捆綁自己，到朝廷請罪，將自己的命運交給皇上，從而逍遙自在地生活在玄妙的境界中。讓美好的名聲在內心閃耀，將形體寄託于外物。上方（指更高的職位）的重任，如果不交給您，還能交給誰呢？", "要知道，有智慧的人懂得抓住時機，聰明的人懂得避免災禍。在窮途末路的時候能夠幡然醒悟，這是君子所讚美的。這正是將災禍轉化為吉祥的好時機，是獲取功名的好機會。從前，夏桀（夏朝的暴君）無道，所以商湯討伐他；商紂（商朝的暴君）作亂，所以周武王起兵攻打他。這些都是古今的經驗教訓，是將軍們應該銘記的明智告誡。雖然我們與您在當年有所衝突，但我們的風度應該與道義相符。人道與天道之間並沒有不可逾越的鴻溝，希望您能立刻醒悟，隨著這封信一起歸順朝廷。我之所以如此懇切地寫這封信，是因為不希望蘭花在夏天凋謝，不希望美好的樹木被摧毀。我深思熟慮，才寫下這些話，希望您能好好考慮，不要讓自己的身體像傾倒的竹筐一樣，一無所獲。不要讓六天（佛教中的天界）長滿雜草。希望您能仔細考慮，心中有所警惕。在出征的路上寫這封信，心中有很多想法，言語可能不夠周全。", "《破魔露布文》", "釋寶林 作", "在賢劫（佛教中的一個時間單位）的大千世界（佛教中的宇宙概念）的微塵年（極長的時間），五濁（佛教中的五種污濁）鼎沸的時代，在人的壽命只有百歲的日子裡，使持節都督恒沙世界（數量極多的世界）諸軍事的征魔大將軍，凈州刺史，十地（菩薩修行的十個階段）王臣金剛藏（菩薩名）。使持節都督八萬波羅蜜（佛教修行方法）諸軍事的破結將軍，領魔蠻校尉大司徒。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "You are dignified and command attention. With your existing foundation, you could easily rise to a higher position, and your past achievements are truly regrettable. Why don't you awaken, reform yourself, surrender to the court, and apologize to the Emperor? Live in harmony with the court through righteousness, so that the country can be preserved. You and the ruler will share glory, and your life and family will be secure. Wouldn't that be a wonderful thing?", "Now, our royal army is ready to set out, and the world is eagerly awaiting. Countless sages hold Dharma conches (Buddhist instruments, referring to conch shells) and dance and sing in unison. The banner of the Dharma flutters in front of the army, and the sound of Dharma drums reverberates in the rear. With the sound of a divine bell, the entire world will be overturned, the waves will surge, and the land will boil. At this time, Mount Sumeru (a mountain in Buddhism) will appear like a speck of dust, and the entire world will rotate like a cart. Immovability (referring to inner peace) is placed on the left lapel, and wonderful joy shines in the right hand. Divine power is so great, who can resist it?", "Our Dharma King (referring to the Buddha) is compassionate and cannot bear to launch an attack immediately, so he has temporarily stopped the army's advance and slowed down the pace. On the way to the expedition, he specially sent someone to write a letter, hoping that you can return from your misguided path. Why don't you make plans early, bind yourself, and plead guilty to the court, so that you can live freely in the realm of mystery? Let the beautiful reputation shine in your heart, and entrust your body to external things. If the important task above (referring to a higher position) is not entrusted to you, who else can it be entrusted to?", "You should know that wise people know how to seize opportunities, and smart people know how to avoid disasters. Being able to wake up when you are at the end of your rope is what gentlemen admire. This is a good time to turn disaster into auspiciousness, and a good opportunity to gain fame. In the past, Xia Jie (the tyrant of the Xia Dynasty) was unrighteous, so Shang Tang attacked him; Shang Zhou (the tyrant of the Shang Dynasty) caused chaos, so King Wu of Zhou raised troops to attack him. These are the lessons of the past and present, and the wise admonitions that generals should keep in mind. Although we had conflicts with you in the past, our demeanor should be in line with righteousness. There is no insurmountable gap between the human realm and the heavenly realm. I hope you can wake up immediately and surrender to the court with this letter. The reason why I write this letter so earnestly is because I don't want orchids to wither in summer, and I don't want beautiful trees to be destroyed. I have thought deeply before writing these words, and I hope you can consider them carefully, and don't let your body be like a dumped bamboo basket, gaining nothing. Don't let the Six Heavens (the heavens in Buddhism) be overgrown with weeds. I hope you can consider carefully and be vigilant in your heart. Writing this letter on the way to the expedition, there are many thoughts in my heart, and the words may not be comprehensive.", "Proclamation for Destroying Demons", "Written by釋寶林 (Shi Baolin)", "In the dust-mote years of the Great Chiliocosm (a Buddhist concept of the universe) of the Bhadrakalpa (a Buddhist time unit), in the era when the Five Turbidities (five defilements in Buddhism) are boiling, in the days when human lifespan is only a hundred years, the Special Envoy, the General-in-Chief of the military affairs of the countless worlds of the Ganges River, the Great General for Subduing Demons, the Prefect of Jingzhou, the King-Minister of the Ten Bhumis (ten stages of Bodhisattva practice), Vajragarbha (a Bodhisattva's name). The Special Envoy, the General-in-Chief of the military affairs of the eighty-thousand Paramitas (Buddhist practices), the General for Breaking Bonds, the Commander of the Demon Barbarian Troops, the Grand Minister." ] }
馬梵州刺史八地公臣解脫月等。稽首和南上。
聖朝尚書。謹案夫六合同曜靈之鑑。群流歸百穀之王。萬化均于空玄。眾奇宗於一智。斯蓋理有宗極之統。物無殊趣之會。是以如來越重昏而孤興。蔚勤功于曠劫。曜三塗之高明。拔洪癡於始造。窮聖德之區奧。究無生之虛致。覽物化之樞機。握宏德之統紐。至若英姿挺特神光赫奕。雖復千暉並照固已絕矣。身殊萬狀而非眾。體合至妙而不一。應出五道而非生。示入形止而非滅。希夷恍惚無名無像。莫測其深靡知其廣。應群感而不勞。周萬動而常靜。歷恒沙以倏忽。撫八荒于俄傾。兩儀頹陷而不夷。力負潛移而不易。吸大火而不燋。懷洪流而不溺。乾坤不足以語其德。文玄不足以明其道。巨包六合。不可以稱其大。妙入無間不可以名其小。爾乃亭毒蒼生化兼始母。無慾無為而無不為。翱翔于應變之涂。逍遙于有無之表。挺達群聖之端。恬澹涅槃之域。二乘韜思于重忘之致。十住息慮于動靜之機。梵王咨嗟以歸德。帝釋伏膺而厭位。其為聖也。亦已極矣。於是應定光之遐記。驗大通之圖錄。出五道而龍興。超帝皇以命世。道王三界德被十方。畿甸恒沙都邑大千。偃九定之閑室。登七覺之云觀。濯八解之清池。游總持之廣苑。爾乃居慈悲之殿。處空同之坐。袞龍眾好天
【現代漢語翻譯】 現代漢語譯本：馬梵州（Māfànzhōu）的刺史八地公臣解脫月（Bādìgōngchén Jiětuōyuè）等，恭敬地頂禮並稟告。
聖朝的尚書：我仔細考察，六合之內，光輝照耀，猶如明鏡；眾多河流，歸於百穀之王；萬物變化，均歸於空玄；眾多奇異，都宗於一智。這大概是理有宗極的統攝，物無殊異的會合。因此，如來（Rúlái，佛的稱號）在重重昏暗中獨自興起，在漫長的劫數中勤奮修行，照耀三塗（sāntú，地獄、餓鬼、畜生三惡道）的高明，從最初的造作中拔出巨大的愚癡，窮盡聖德的深奧之處，探究無生的虛妙境界，縱覽事物變化的樞機，掌握宏大功德的統領關鍵。至於如來的英姿挺拔特異，神光赫然閃耀，即使千道光輝一同照耀也無法比擬。身形變化萬千卻並非眾多，本體契合至妙卻並非單一。應化出現在五道（wǔdào，地獄、餓鬼、畜生、人、天）之中卻並非真正出生，示現進入形體止息卻並非真正滅亡。是如此的希微、隱約、恍惚，沒有名稱，沒有形象，無法測度其深淺，無法知曉其廣闊。應和眾生的感應而不覺疲勞，周遍萬物的動靜而常保靜止。經歷恒河沙數的時間也只是一瞬間，撫平八方荒野也只是頃刻之間。即使天地崩塌也不會動搖，承擔著潛在的轉移力量也不會改變。吸入大火也不會被燒焦，懷抱巨大的洪流也不會被淹沒。乾坤不足以形容他的功德，文玄不足以闡明他的道。巨大的包容六合，無法用大小來稱量；精妙的進入無間，無法用名稱來形容。於是滋養蒼生，化育兼具創始之母的功用，無慾無為卻無所不為。翱翔于應變的道路，逍遙于有無的境界之外。挺拔通達于眾聖的頂端，恬淡安寧于涅槃（nièpán，佛教最高境界，指滅度一切煩惱，達到永恒的安樂）的境域。二乘（èrshèng，聲聞乘和緣覺乘）將思慮隱藏於重重忘卻的境界，十住（shízhù，菩薩修行的十個階位）止息念慮于動靜的機樞。梵天（Fàntiān，色界天的天主）讚歎歸順其功德，帝釋（Dìshì，欲界天的天主）心悅誠服而厭倦天帝之位。他作為聖人，也已經到了極致。於是應驗定光佛（Dìngguāng fó）遙遠的授記，驗證大通智勝佛（Dàtōng Zhìshèng fó）的圖錄，從五道中如龍般興起，超越帝王而應命於世。他的道統統治三界，他的恩德覆蓋十方。他的轄區如同恒河沙數，都城遍佈大千世界。他安處於九定（jiǔdìng，四禪定、四空定和滅受想定）的閑靜居室，登上七覺支（qījuézhī，又稱七菩提分，是修行的七個方面）的雲端樓觀，沐浴在八解脫（bājiětuō，八種解脫煩惱的方法）的清凈池水中，遊玩于總持（zǒngchí，記憶和理解佛法的能力）的廣闊園林。於是居住在慈悲的殿堂，處於空性的座位，身披袞龍服飾，擁有眾多美好的天...
【English Translation】 English version: From Bādìgōngchén Jiětuōyuè, the governor of Māfànzhōu, and others, respectfully bowing and reporting.
To the minister of the sacred dynasty: I have carefully examined that within the six directions, brilliance shines like a clear mirror; numerous rivers return to the king of all valleys; the transformations of all things return to emptiness and profundity; numerous wonders all originate from one wisdom. This is probably because principle has a supreme governing point, and things have a meeting point without differences. Therefore, the Tathagata (Rúlái, an epithet of the Buddha) arises alone in the midst of deep darkness, diligently cultivates for countless kalpas, illuminates the high clarity of the three paths (sāntú, the three evil realms of hell, hungry ghosts, and animals), and extracts great ignorance from the initial creation, exhausting the profound depths of holy virtue, exploring the subtle realm of non-birth, surveying the pivotal mechanisms of the transformations of things, and grasping the key to governing vast merit. As for the Tathagata's outstanding and unique appearance, and the radiance of his divine light, even if a thousand rays of light shone together, it would still be incomparable. His form changes in myriad ways, yet is not numerous; his essence merges with the ultimate subtlety, yet is not singular. He appears in the five paths (wǔdào, the realms of hell, hungry ghosts, animals, humans, and gods) but is not truly born; he manifests entering form and cessation but is not truly extinguished. He is so subtle, obscure, and elusive, without name or form, impossible to measure in depth, and impossible to know in breadth. He responds to the feelings of beings without fatigue, pervades the movements of all things while remaining constantly still. He experiences countless kalpas as if in an instant, and pacifies the eight wildernesses in the blink of an eye. Even if heaven and earth collapse, he will not be shaken; bearing the power of potential transformation, he will not change. He absorbs great fire without being scorched, and embraces great floods without being drowned. Heaven and earth are insufficient to describe his virtue, and profound texts are insufficient to illuminate his path. His vastness encompasses the six directions, and cannot be measured by size; his subtlety enters the un-interstice, and cannot be named. Thus, he nourishes all living beings, and his transformative power combines the functions of the primordial mother, without desire or action, yet without anything not done. He soars on the path of responsive transformation, and wanders beyond the realm of existence and non-existence. He stands tall at the summit of all sages, and dwells in the tranquil realm of Nirvana (nièpán, the highest state in Buddhism, referring to the extinction of all afflictions and the attainment of eternal bliss). The Two Vehicles (èrshèng, the Śrāvakayāna and Pratyekabuddhayāna) conceal their thoughts in the realm of repeated forgetting, and the Ten Abodes (shízhù, the ten stages of Bodhisattva practice) cease their thoughts in the mechanisms of movement and stillness. Brahma (Fàntiān, the lord of the Form Realm) praises and submits to his virtue, and Indra (Dìshì, the lord of the Desire Realm) is sincerely convinced and weary of his position as the celestial emperor. His holiness has reached its ultimate limit. Thus, he fulfills the distant prophecy of Dīpankara Buddha (Dìngguāng fó), and verifies the records of Mahābhijñā Jñānābhibhū Buddha (Dàtōng Zhìshèng fó), arising like a dragon from the five paths, surpassing emperors and being destined for the world. His doctrine rules the three realms, and his grace covers the ten directions. His territory is like the sands of the Ganges, and his cities are spread throughout the great chiliocosm. He dwells in the tranquil chambers of the nine concentrations (jiǔdìng, the four dhyānas, the four formless attainments, and the cessation of perception and feeling), ascends the cloud-like towers of the seven factors of enlightenment (qījuézhī, also known as the seven bodhyangas, the seven aspects of practice), bathes in the pure pools of the eight liberations (bājiětuō, the eight methods of liberating from afflictions), and wanders in the vast gardens of dhāraṇī (zǒngchí, the ability to remember and understand the Dharma). Thus, he resides in the palace of compassion, sits in the seat of emptiness, wears the robes of a dragon, and possesses numerous beautiful celestial...
官頂相。左輔彌勒之流。右弼文殊之匹。前歌大方之雅頌。后舞四攝之鑾拂。衛以八住體虛匹士。侍以四果卓落通仙。三臺唯聖六府唯賢。爾乃宣教姬孔。宰守虞唐。揚威湯武。州牧三皇。其為化也。坦八正之平衢。開三乘之通津。列無為之妙宅。濟大苦於勞塵。杜三惡之奸路。啟歡樂於天人。爵以果任之位。祿以甘露之餐。功巨者賞以凈土之封。勛小者指以化城之安。此乃超百王之洪業。太平之至始也。五趣宦身之清朝。四生士位之宗極。而群迷遇險背真彌曠。欣濡沫之近足。忘江湖于遠全。故魔王波旬植愚根于曠始。積迷心於妄境。泛三染之洪波。入邪見之稠林。至乃竊弄神器假偽冒真。夸王天宮分列岳土。制命六天縱肆偏威。內以三公諸毒卿相九結。外以軍將六師戎卒四兵。內行跋扈不忌皇憲。自螢光爭暉天照。故乃頃者抗行神威揚兵道樹。震雷公霹靂之聲。列擔山吐火之眾。又持世致惑于靜室。波侖悲號于都肆。斯皆癡狂縱暴虧于聖節。作亂中夏為日久矣。聖皇悼昏俗之聾瞽。悲弱喪以增懷。將總群邪以齊見。會九流而同津。於是命將大勢之徒。簡卒金剛之類。茹金嚼鐵之夫。沖冰蹈火之士。勇卒塵沙驍雄億萬。星流風發龍騰魔境。置軍萬全之策。逼寇必死之野。而魔賊不祗敢執蠻荊之蠢爾。抗宗糩之逋傲。
建麾于自憍之地。結固於云迷之險。傍唐重複俠疊鱗次。且其形勢也。則癡山嶆㠂固其前。愛水浩汗張於後。邪林蔚薈蒙其左。癡澗淵玄帶其右。塵勞之卒豺視於交境。六師之將虎步于長逵。望若云起蔽天霧塞六合。其為盛也。開闢罕有。臣等於是承聖朝之遐威。出超圖之奇略。蓋以高算之籠。彌以玄策之圍。精騎千重步卒萬匝。游師翳野屯塞要害。使前將軍檀那望慳麾以直進。后軍毗耶蹴懈卒于其後。禪那略遊騎于其左。尸羅防密奸于其右。外軍漚和浪騎隊于平原之上。走短兵于詰屈之下。陳虎旅而高驤。設危機于幽伏。中軍般若握玄樞之妙鑒。把戰勝之奇術。控億兆之雄將。擁塵沙之勁卒。於是眾軍響應萬涂競進。感動六合聲震天地。雄夫奮威。浪奔白刃之光奪于曦曜。法鼓之音亂于雷震。勤馬䟃𧽼以騰擲。迅象飛控以馳驅。禪弓煙舉而云興。慧箭雨灑以流虛。鞭以假名之策。蹴入無有之原。研以師子之吼。刺以苦空之音。揮干將而亂斬。動戈矛而競捷。橫塵尸以被野。流勞血于長川。崩癡山之磋峨。竭愛水之洪流。窮僭于諸見之窟。挫高於七慢之樔。於是魔賊進無抗鱗之用。退無悕脫之隱。慮盡路窮回遑靡據。魔王面縛于麾庭。群將送命于軍門。諸天電卷以歸化。迷徒風馳于初暉。皇威掃蕩其猶太陽之撲晨。霜
注洪流以滅火。故使萬世之逋寇土崩于崇朝。中華之昔難肅清于俄頃。斯誠聖皇神會之奇功。曠代著世之休烈雖昔殷湯建云功于夏郊。周武掃清氛于商野。斯乃上古之雄奇。豈以得齊于聖勛。臣輒奉宣皇猷綏慰初附。安以空同之宅。充以八解之流。防以戒善之禮。習以六度之風。耆年者悟其即真于新唱。弱喪者始聞歸與之音。夫應天順罰春秋之道。興功定亂先王所美。元惡以賓祇從聖憲。六合同明廓清宇內。玄風遐扇率土懷慶。朝有康哉之歌。野有樂郊之詠。功高道大非見所表。聖慮幽深非言能宣。粗條皇威奇算之方。又列眾軍龍驤之勢。電驛星馳謹露布以聞。臣等誠惶以抃。
余以講業之暇。聊復永日寓言假事。庶明大道冀好逕之流不遠而復。經云。涅槃無生而無不生。至智無照而無不照。其唯如來乎。戰勝不以干戈之功。略地不以兵強天下。皇王非處一之尊。霸臣非桓文之貴。丘旦之教於斯遠矣。聃周之言似而非當。故知宗極存乎俗見之表。至尊王于真鑒之里。中人躊躇于無有之間。下愚驚笑于常迷之境。今庶覽者舍河伯秋水之自多。遠遊于海若之淵門。不束情于近教。而駭神于荒唐之說也。
弘明論後序
釋僧祐
余所集弘明為法禦侮。通人雅論勝士妙說。摧邪破惑之沖。弘道護法之
【現代漢語翻譯】 現代漢語譯本 以疏導洪水的方式來撲滅火焰。因此使得歷經萬世的盜賊如山崩般在短時間內瓦解。中華大地過去的災難在很短的時間內就被肅清。這確實是聖明君主神妙契合的奇功，是曠世流傳於世的美好功業。即使是過去的殷湯在夏的郊外建立了云一樣的功勞，周武王掃清了商朝原野上的污濁之氣，這些都只是上古時代的雄偉奇蹟，怎麼能與當今聖上的功勛相比呢？我謹奉宣揚皇上的謀略，安撫新歸附的百姓，用空同山一樣的居所來安置他們，用八解脫（Aṣṭavimokṣa）的法流來充實他們，用戒律和善行的禮儀來防範他們，用六度（六波羅蜜，Six Pāramitās）的風尚來教導他們。年老的人領悟到在新歌唱中即可證得真理，年幼喪失父母的人開始聽到迴歸的福音。順應天意，懲罰罪惡，這是《春秋》的原則，興建功業，平定禍亂，這是古代聖王所讚美的。大惡之人也以賓客之禮對待，順從聖明的法度，天下統一光明，廓清寰宇。玄妙的佛法廣為傳播，天下百姓都心懷喜悅。朝廷有歌頌太平盛世的歌謠，鄉野有讚美快樂郊野的詩歌。功勞之高，道義之大，不是我所能表達的，聖上的思慮深遠，不是言語所能宣揚的。我只是粗略地陳述皇上的威嚴和奇妙的策略，又列舉了眾多軍隊如龍般騰躍的氣勢，用快馬傳遞訊息，恭敬地將戰況報告給朝廷。我們誠惶誠恐，歡欣鼓舞。 我在講授佛法之餘，姑且用整天的時間來寄託言語，假借事物，希望闡明大道，期望那些喜歡走捷徑的人不要走得太遠而迷途知返。《經》中說：『涅槃（Nirvāṇa）無生而無不生，至高的智慧無照而無不照。』大概只有如來（Tathāgata）才能做到吧。戰勝不依靠刀槍的功勞，奪取土地不依靠強大的軍隊，天下的皇王不是處在唯一的尊位，霸道的臣子不是像齊桓公、晉文公那樣尊貴。孔丘（Confucius）和周公（Duke of Zhou）的教誨與此相去甚遠了，老聃（Laozi）和莊周（Zhuang Zhou）的言論好像是，但並不恰當。所以要知道最高的真理存在於世俗見解之外，至高的尊貴在於真正的智慧之中。中等資質的人在有和無之間猶豫不決，下等愚笨的人在長久的迷惑之境中驚詫嘲笑。現在希望讀者們捨棄河伯（River God）在秋水時自以為是的態度，遠遊到海若（Sea God）深邃的門庭，不要被狹隘的教義所束縛，而對荒唐的說法感到震驚。 《弘明論後序》 釋僧祐 我所編輯的《弘明集》是爲了用佛法來抵禦外侮，收錄了通達之人的高雅論述和傑出之士的精妙言說，具有摧毀邪說，破除迷惑的力量，能夠弘揚佛道，護衛佛法。
【English Translation】 English version Extinguishing fire by channeling floods. Thus, the bandits who had been at large for countless generations collapsed like a mountain in a short time. The past disasters of China were quickly cleared away. This is truly the miraculous achievement of a sagacious emperor, a glorious feat that will be passed down through the ages. Even if the ancient Yin Tang established cloud-like merits in the suburbs of Xia, and King Wu of Zhou swept away the turbid air in the wilderness of Shang, these were merely magnificent wonders of ancient times. How can they be compared to the merits of the current sage? I respectfully proclaim the emperor's strategies, pacify the newly surrendered people, settle them in dwellings like Mount Kongtong, fill them with the streams of the Eight Deliverances (Aṣṭavimokṣa), protect them with the rites of precepts and good deeds, and teach them the customs of the Six Perfections (Six Pāramitās). The elderly realize that they can attain truth in the new songs, and the young who have lost their parents begin to hear the gospel of return. To accord with Heaven and punish evil is the principle of the 'Spring and Autumn Annals'; to build merit and quell chaos is what the ancient sage kings praised. Even the most wicked are treated with the courtesy of guests, obeying the sage's laws. The world is unified and bright, the universe is cleansed. The profound Dharma is widely spread, and all the people rejoice. The court has songs praising the prosperous age, and the countryside has poems praising the joyful fields. The height of the merit and the greatness of the Way are beyond what I can express. The sage's thoughts are profound and cannot be proclaimed in words. I have only roughly stated the emperor's majesty and miraculous strategies, and listed the dragon-like momentum of the numerous armies, using fast horses to deliver the news and respectfully report the battle situation to the court. We are sincerely fearful and joyful. During my spare time from lecturing on the Dharma, I spend the whole day entrusting myself to words and borrowing from things, hoping to elucidate the Great Way and expecting those who like to take shortcuts not to go too far astray and know to return. The Sutra says: 'Nirvāṇa is unborn and yet not unborn, supreme wisdom illuminates without illuminating.' Perhaps only the Tathāgata can do this. Victory is not achieved by the merit of weapons, and seizing land does not rely on a strong army. The emperors and kings of the world are not in a unique position of honor, and the hegemonic ministers are not as noble as Duke Huan of Qi and Duke Wen of Jin. The teachings of Confucius and the Duke of Zhou are far from this, and the words of Laozi and Zhuang Zhou seem to be, but are not appropriate. Therefore, know that the ultimate truth exists beyond worldly views, and the highest honor lies in true wisdom. People of average ability hesitate between being and non-being, and the inferior and foolish are astonished and laugh in a state of long-term confusion. Now I hope that readers will abandon the River God's self-righteous attitude in the autumn floods, travel far to the deep gates of the Sea God, and not be bound by narrow doctrines, but be shocked by absurd sayings. 'Postface to the弘明論 (Hóngmíng Lùn)' 釋僧祐 (Shì Sēngyòu) The 弘明集 (Hóngmíng Jí) that I have compiled is to resist foreign insults with the Dharma. It contains the elegant discourses of enlightened people and the wonderful sayings of outstanding scholars, which have the power to destroy heresies and dispel confusion, and can promote the Buddha's Way and protect the Dharma.
塹。亦已備矣。然智者不迷。迷者乖智。若導以深法終於莫領。故復撮舉世典指事取徴。言非榮華理歸質實。庶迷涂之人不遠而復總釋眾疑。故曰弘明。論云。
夫二諦差別道俗斯分。道法空寂。包三界以等觀。俗教封滯。執一國以限心。心限一國則耳目之外皆疑。觀等三界則神化之理常照。執疑以迷照群生所以永淪者也。詳檢俗教並憲章五經。所尊唯天所法唯聖。然莫測天形莫窺聖心。雖敬而信之。猶濛濛不了。況乃佛尊于天法妙于聖。化出域中。理絕系表。肩吾猶驚怖于河漢。俗士安得不疑駭于覺海哉。既駭覺海則驚同河漢。一疑經說迂誕大而無徴。二疑人死神滅無有三世。三疑莫見真佛無益國治。四疑古無法教近出漢世。五疑教在戎方化非華俗。六疑漢魏法微晉代始盛。以此六疑信心不樹將溺宜拯。故較而論之。若疑經說迂誕大而無徴者。蓋以積劫不極世界無邊也。今世咸知百年之外必至萬歲。而不信積萬之變至於曠劫。是限心以量造化也。咸知赤縣之表必有四極。而不信積極之遠復有世界。是執見以判太虛也。昔湯問革曰。上下八方有極乎。革曰。無極之外復無極。無盡之中復無盡。朕是以知其無極無盡也。上古大賢據理訓聖千載符契懸與經合。井識之徒何知得異。夫以方寸之心謀己身而致謬。圓分之
【現代漢語翻譯】 現代漢語譯本： 已經準備好這些了。然而，有智慧的人不會迷惑，迷惑的人違背智慧。如果用深奧的佛法引導他們，最終也不會領悟。所以再次援引世俗典籍，指明事例來取證，言辭雖然不是榮華富貴，但道理歸於質樸實在，希望迷途的人不會走遠就能返回正道，總的解釋眾人的疑惑。所以說『弘明』。 《論》中說： 二諦（satya-dvaya，真諦和俗諦）的差別，區分了出家和在家兩種人。佛法空寂，以平等之心看待三界（trayo dhātu，欲界、色界、無色界）；世俗的教義侷限封閉，執著於一個國家而限制了心量。心量侷限於一個國家，那麼耳目之外的事物都會懷疑；以平等之心看待三界，那麼神妙變化的道理就會時常照耀。執著於懷疑而迷惑，眾生因此永遠沉淪。詳細考察世俗的教義以及《五經》，所尊崇的只是天，所傚法的只是聖人。然而無法測知天的形狀，無法窺探聖人的內心。即使敬重並相信他們，仍然是矇昧無知。更何況佛比天尊貴，佛法比聖人的教義更玄妙，佛的教化超出世俗的疆域，佛理超越了繫縛。肩吾（人名）尚且對銀河感到驚恐，世俗之人怎麼能不懷疑覺悟的海洋呢？既然對覺悟的海洋感到驚駭，那麼就和對銀河感到驚恐一樣。一疑佛經所說迂迴夸誕，大而無征；二疑人死後神識消滅，沒有三世（tri-kāla，過去、現在、未來）；三疑沒有見到真佛，對國家治理沒有益處；四疑古代沒有佛法，佛法是近代才傳入漢地的；五疑佛法在西方興起，教化不適合華夏風俗；六疑漢魏時期佛法衰微，晉代才開始興盛。因為這六種疑惑，信心無法建立，應當救助他們，所以加以辨析論述。如果懷疑佛經所說迂迴夸誕，大而無征，那是因為累積的劫數沒有窮盡，世界沒有邊際。現在世人都知道百年之後必定會到萬歲，卻不相信積累萬年的變化會達到曠劫，這是用心量來衡量造化。世人都知道赤縣（古代中國的代稱）之外必定有四極，卻不相信積極向遠處探索還會有世界，這是執著于自己的見解來判斷太虛。過去湯問革說：『上下八方有盡頭嗎？』革說：『沒有盡頭之外還有沒有盡頭，無盡之中還有無盡。』我因此知道它是沒有盡頭的。上古的大賢根據道理來訓誡聖人，千百年來的符契與佛經相合，見識淺薄的人怎麼知道其中的差異呢？用方寸之心來謀劃自身尚且會出錯，用圓
【English Translation】 English version: These preparations are complete. However, the wise are not deluded, and the deluded stray from wisdom. If guided by profound Dharma, they will ultimately fail to comprehend. Therefore, I again draw upon worldly classics, pointing to events to gather evidence, speaking not of glory and splendor, but returning to simplicity and substance, hoping that those lost on the path will not stray far and can return to the right path, and to generally resolve the doubts of the masses. Therefore, it is called 'Hongming'. The Treatise says: The difference between the two truths (satya-dvaya, conventional truth and ultimate truth) distinguishes between the monastic and the lay. The Dharma is empty and tranquil, encompassing the three realms (trayo dhātu, the desire realm, the form realm, and the formless realm) with equal contemplation; worldly teachings are limited and closed, clinging to one country and limiting the mind. If the mind is limited to one country, then everything beyond the ears and eyes will be doubted; if the three realms are contemplated equally, then the principle of divine transformation will always shine. Clinging to doubt and delusion is why sentient beings are forever trapped. Examining worldly teachings and the Five Classics in detail, what is revered is only Heaven, and what is emulated is only the Sage. However, the shape of Heaven cannot be measured, and the heart of the Sage cannot be fathomed. Even if they are respected and believed, they are still ignorant. How much more so when the Buddha is more venerable than Heaven, and the Dharma is more wondrous than the teachings of the Sage, the Buddha's teachings transcend worldly boundaries, and the principles transcend bondage. Jianwu (a person's name) was still frightened by the Milky Way, how can worldly people not doubt the ocean of enlightenment? Since they are terrified of the ocean of enlightenment, they are as frightened as they are of the Milky Way. First, they doubt that the scriptures are circuitous and exaggerated, vast and without evidence; second, they doubt that the spirit vanishes after death, and that there are no three times (tri-kāla, past, present, and future); third, they doubt that seeing the true Buddha is of no benefit to the governance of the country; fourth, they doubt that there was no Dharma in ancient times, and that the Dharma only entered the Han region in recent times; fifth, they doubt that the Dharma arose in the West, and that the teachings are not suitable for Chinese customs; sixth, they doubt that the Dharma was weak during the Han and Wei dynasties, and only began to flourish in the Jin dynasty. Because of these six doubts, faith cannot be established, and they should be rescued, so I will analyze and discuss them. If they doubt that the scriptures are circuitous and exaggerated, vast and without evidence, it is because the accumulated kalpas are endless, and the world is boundless. Now, everyone knows that after a hundred years, they will surely reach ten thousand years, but they do not believe that the changes of accumulating ten thousand years will reach countless kalpas, which is using the mind to measure creation. Everyone knows that beyond the Red County (an ancient name for China) there must be four poles, but they do not believe that actively exploring far away will still have worlds, which is clinging to their own views to judge the vastness. In the past, Tang asked Ge: 'Are there ends to the upper and lower eight directions?' Ge said: 'Beyond the endless, there is still endless, within the endless, there is still endless.' Therefore, I know that it is endless. The great sages of ancient times used reason to instruct the sages, and the agreements of thousands of years are in accordance with the scriptures, how can those with shallow knowledge know the difference? Using a square inch of heart to plan for oneself will still lead to mistakes, using a circle
眸隔墻壁而不見。而欲侮尊經背聖說誣積劫罔世界。可為愍傷者一也。若疑人死神滅無有三世。是自誣其性靈而蔑棄其祖禰也。然則周孔制典昌言鬼神。易曰。遊魂為變。是以知鬼神之情狀。既情且狀其無形乎。詩云。三后在天王配于京升靈上旻。豈曰滅乎。禮云。夏尊命事鬼敬神大禹所祇。寧虛誕乎。書稱周公代武云。能事鬼神姬旦禱親。可虛罔乎。茍亡而有靈則三世如鏡。變化輪迴孰知其極。俗士執禮而背叛五經。非直誣佛亦侮聖也。若信鬼於五經而疑神于佛說。斯固聾瞽之徒非議所及。可為哀矜者二也。若疑莫見真佛無益國治。則禋祀望祑亦宜廢棄。何者蒼蒼積空。誰見上帝之貌。茫茫累塊。安識后稷之形。民自躬稼社神何力。人造墉畷蠟鬼奚功。然猶盛其犧牲之費。繁其歲時之祀者。莫不以幽靈宜尊而教民美報耶。況佛智周空界神凝域表。上帝成天。緣其陶鑄之慈。聖王為人。依其亭育之戒。崇法則六天咸喜。廢道則萬神斯怒。今人莫見天形而稱郊祀有福。不睹金容而謂敬事無報。輕本重末。可為震懼者三也。若疑古無佛教近出漢世者。夫神化隱顯孰測始終哉。尋羲皇緬邈政績猶湮。彼有法教亦安得聞之。昔佛圖澄知臨淄伏石有舊像露盤揵陀勒見盤鴟山中有古寺基墌。眾人試掘並如其言。此萬代之遺徴。晉世
之顯驗。誰判上古必無佛乎。列子稱。周穆王時。西極有化人來。入水火貫金石。反山川移城邑。乘虛不墜觸實不礙。千變萬化不可窮極。既能變人之形。又且易人之慮。穆王敬之若神事之若君。觀其靈蹟乃開士之化。大法萌兆已見周初。感應之漸非起漢世。而封執一時。為嘆息者四也。若疑教在戎方化非華夏者。則是前聖執地以定教。非設教以移俗也。昔三皇無為五帝德化。三王禮刑七國摧勢。地常諸夏。而世教九變。今反以至道之源。鏡以大智之訓。感而遂通。何往不被。夫禹出西羌舜生東夷。孰云地賤而棄其聖。丘欲居夷聃適西戎。道之所在寧選于地。夫以俗聖設教猶不繫于華夷。況佛統大千。豈限化于西域哉。案禮王制云。四海之內方三千里。中夏所據亦已不曠。伊洛本夏而鞠為戎墟。吳楚本夷而翻成華邑。道有運流而地無恒化矣。且夫厚載無疆寰域異統北辰西北。故知天竺居中今以區區中土稱華以距正法。雖欲距塞而神化常通。可為悲涼者五也。若疑漢魏法微晉代始盛者。道運崇替未可致詰也。尋沙門之修釋教。何異孔氏之述唐虞乎。孔修五經垂範百王。然春秋諸侯莫肯遵用。戰代蔑之將墜于地。爰至秦皇復加燔燼。豈仲尼之不肖而詩書之淺鄙哉。邇及漢武始顯儒教。舉明經之相。崇孔聖之術。寧可以見輕
【現代漢語翻譯】 現代漢語譯本 顯現的驗證。誰能斷定上古時代一定沒有佛呢？《列子》記載，周穆王時，西方極遠之地有化人前來，能入水火，穿透金石，顛倒山川，移動城邑，騰空而行不會墜落，觸碰實體不會受阻，千變萬化，不可窮盡。既能改變人的形貌，又能改變人的心思。穆王敬他如神，待他如君。考察他的靈異事蹟，乃是開士（菩薩）的化身。大法萌芽的徵兆，在周朝初期就已經顯現，感應的逐漸發展，並非始於漢朝。而那些拘泥於一時之見的人，真令人為他們嘆息啊（嘆息之一）。 如果懷疑佛教源於西方，教化不屬於華夏，那就是先賢們以地域來決定教義，而不是設立教義來改變風俗了。從前三皇無為而治，五帝以德化民，三王依靠禮法和刑罰，七國爭霸憑藉武力。中原地區雖然一直屬於華夏，但世間的教化卻經歷了多次變革。現在反而用至高無上的佛道之源，對照偉大的智慧教誨，感應而通達，哪裡不能被教化呢？大禹出身于西羌，舜出生于東夷，誰會因為他們出生的地方低賤而拋棄他們的聖德呢？孔子想要居住在九夷，老聃前往西戎。真理所在，哪裡會在乎地域的選擇呢？用世俗的聖人來設立教義，尚且不侷限於華夷，更何況佛陀統領整個大千世界，難道會把教化侷限於西域嗎？ 查閱《禮記·王制》記載，四海之內，方圓三千里。中原地區所佔據的範圍，也已經不小了。伊水和洛水一帶原本是華夏之地，卻變成了戎人的廢墟；吳國和楚國原本是蠻夷之地，卻反而變成了華夏的都邑。道有執行和流變，而地域卻沒有恒定的變化啊。而且，大地承載萬物，沒有邊疆，寰宇之內，各有不同的統治，北極星也並非永遠位於西北方向。由此可知，天竺（India）位於世界的中心。現在卻用小小的中原地區，自稱為華夏，以此來排斥正法，即使想要排斥阻礙，但佛法的神妙教化，卻始終暢通無阻。這真是令人感到悲涼啊（嘆息之五）。 如果懷疑漢魏時期佛法衰微，晉代才開始興盛，那麼道的興盛和衰落，是不可以深究的。追尋沙門（monk）修習佛教，和孔子闡述唐堯虞舜的道理有什麼不同呢？孔子修訂五經，為歷代君王樹立典範，然而春秋時期的諸侯，沒有誰肯遵從使用。到了戰國時代，儒學被輕視，將要墜落於地。等到秦始皇時，又加以焚燒。難道是孔子的不賢能，或者詩書的淺薄鄙陋嗎？到了漢武帝時，才開始顯揚儒教，推舉精通經書的賢士，推崇孔聖的學說。難道可以用（漢魏時期佛法衰微）這件事，來輕視（佛法）嗎？
【English Translation】 English version The manifested verifications. Who can judge that there were definitely no Buddhas in ancient times? Liezi (a Daoist text) states that during the time of King Mu of Zhou (周穆王), a transformed person came from the far west, able to enter water and fire, penetrate metal and stone, reverse mountains and rivers, move cities, ascend into the void without falling, and touch solids without obstruction, with countless transformations that could not be exhausted. He could not only change people's forms but also alter their thoughts. King Mu revered him as a god and treated him as a ruler. Examining his miraculous traces, he was a transformation of a Bodhisattva (開士). The signs of the great Dharma's (大法) budding were already seen in the early Zhou dynasty, and the gradual development of responsiveness did not begin in the Han dynasty. Those who cling to a single moment are to be sighed for (sigh one). If one suspects that Buddhism originated in the Rong (戎) region and that its teachings do not belong to the Huaxia (華夏, Chinese) civilization, then it is the former sages who determined teachings based on location, rather than establishing teachings to transform customs. In the past, the Three Sovereigns (三皇) governed without action, the Five Emperors (五帝) transformed the people with virtue, the Three Kings (三王) relied on ritual and punishment, and the Seven Warring States (七國) relied on force. Although the Central Plains (諸夏) have always belonged to Huaxia, worldly teachings have undergone many changes. Now, to use the source of the supreme Dao (至道) to mirror the teachings of great wisdom, responding and becoming accessible, where can it not be taught? Yu (禹) came from the Western Qiang (西羌), and Shun (舜) was born in the Eastern Yi (東夷). Who would abandon their sagehood because of their humble origins? Confucius (丘) wanted to live among the Nine Yi, and Lao Dan (聃) went to the Western Rong. Where the Dao is, why choose a location? Establishing teachings with worldly sages is not limited to Huaxia or Yi, let alone the Buddha (佛) governing the entire Great Thousand World (大千), how could his teachings be limited to the Western Regions (西域)? According to the 'Royal Regulations' (王制) in the Book of Rites (禮記), within the Four Seas (四海) is a square of three thousand li. The area occupied by the Central Plains is already not small. The Yi (伊) and Luo (洛) rivers were originally Huaxia lands but have become ruins of the Rong people; Wu (吳) and Chu (楚) were originally Yi lands but have become Huaxia cities. The Dao has its flow and changes, but the land has no constant transformation. Moreover, the earth carries all things without boundaries, and within the universe, there are different rulers, and the North Star (北辰) is not always in the northwest. From this, we know that India (天竺) is located in the center of the world. Now, to use the small Central Plains to call itself Huaxia and reject the true Dharma (正法), even if one wants to reject and obstruct it, the miraculous teachings of Buddhism will always be unobstructed. This is truly lamentable (sigh five). If one suspects that Buddhism was weak during the Han (漢) and Wei (魏) dynasties and only began to flourish in the Jin (晉) dynasty, then the rise and fall of the Dao cannot be deeply questioned. Seeking the Shramanas (沙門, monks) who practice Buddhism, how is it different from Confucius (孔氏) elucidating the principles of Tang (唐) and Yu (虞)? Confucius revised the Five Classics (五經), setting an example for the kings of all ages, but none of the feudal lords of the Spring and Autumn period (春秋) were willing to follow and use them. During the Warring States period (戰代), Confucianism was despised and was about to fall to the ground. By the time of Emperor Qin (秦皇), it was burned. Was it because Confucius was unworthy or the poems and books were shallow and vulgar? It was not until Emperor Wu of Han (漢武) that Confucianism began to be promoted, recommending scholars who were proficient in the classics and honoring the teachings of Confucius. Can we use (the decline of Buddhism during the Han and Wei dynasties) to despise (Buddhism)?
七國而遂廢於後代乎。案漢元之世。劉向序仙云。七十四人出在佛經。故知經流中夏其來已久。逮明帝感夢而傅毅稱佛。於是秦景東使而攝騰西至。乃影象于開陽之觀。藏經于蘭臺之室。不講深文。莫識奧義。是以楚王修仁潔之祠。孝桓建華蓋之祭。法相未融。唯神之而已。至魏武英鑒書述妙化。孫權雄略造立塔寺。晉武之初機緣漸深。耆域耀神通之跡。竺護集法寶之藏。所以百辟搢紳。洗心以進德。萬邦黎獻。刻意而遷善。暨晉明睿悟秉一棲神。手畫寶像表觀樂覽。既而安上弘經于山東。什公宣法于關右。精義既敷實相彌照。英才碩智。並驗理而伏膺矣。故知法雲始於觸石。慧水基乎濫觴。教必有漸神化之常限。感應因時非緣如何。故儒術非愚于秦而智于漢。用與不用耳。佛法非淺于漢而深於晉。明與不明耳。是知五經恒善而崇替隨運。佛化常熾而通塞在緣。一以此思可無深惑。而執疑莫悟。可為痛悼者六也。夫信順福基迷謗禍門。而況濛濛之徒多不量力。以己所不知而誣先覺之遍知。以其所不見而罔至人之明見。鑒達三世反號邪僻。專拘目前自謂明智。於是迷疑塞胸謗讟盈口。輕議以市重苦。顯誹以賈幽罰。言無錙銖之功。慮無毫釐之益。逝川若飛藏山如電。一息不還奄然後世。報隨影至悔其可追。夫神化茫茫幽
【現代漢語翻譯】 現代漢語譯本：難道七國之後佛法就衰廢了嗎？考察漢元帝時期，劉向整理仙傳時說，有七十四人的事蹟出自佛經。由此可知佛經傳入中原由來已久。到了漢明帝因夢感悟，傅毅稱頌佛法，於是秦景作為東方的使者，攝摩騰和竺法蘭從西方來到，便在開陽門繪製佛像，在蘭臺收藏佛經。當時人們不講解深奧的文字，也不瞭解佛法的精妙含義，因此楚王只是修建祭祀以求福，漢桓帝建造華蓋來祭拜。佛法的真諦尚未被理解，人們只是把它當作神靈來崇拜。到了魏武帝曹操英明果斷，著書稱述佛法的妙處，孫權雄才大略，建造佛塔寺廟。晉武帝時期，佛法的機緣逐漸加深，耆域（一位僧人）顯現神通的跡象，竺法護（一位譯經師）收集佛法的寶藏。因此，眾多的官員士紳，洗滌心靈以增進德行，各地的百姓，努力向善。到了晉明帝司馬紹睿智開悟，一心向佛，親手繪製佛像，在觀樂寺展示。之後，安世高（一位譯經師）在山東弘揚佛經，鳩摩羅什（一位譯經師）在關中宣講佛法。精深的義理得以闡發，真實的佛法得以彰顯。眾多有才華有智慧的人，都驗證了佛法的真理而心悅誠服。所以說，佛法的傳播就像云從石頭上開始出現，智慧的河流從細小的源頭開始。教化必定有一個漸進的過程，神化的力量也有其固定的限度，感應是隨著時機而產生的，如果沒有因緣，又怎麼會有感應呢？所以儒術不是在秦朝顯得愚笨，而在漢朝顯得聰明，只是用與不用罷了。佛法不是在漢朝顯得淺顯，而在晉朝顯得深奧，只是明白與不明白罷了。由此可知，五經一直都是好的，只是興盛和衰落隨著時運而變化。佛法的教化一直都很興盛，只是通達和阻塞在於因緣。用這個道理來思考，就可以避免深深的迷惑，如果固執地懷疑而不能領悟，真是令人痛心的事情啊！信奉佛法是幸福的根基，誹謗佛法是災禍的開端。更何況那些矇昧無知的人，大多不自量力，用自己所不知道的來誣衊先覺者的普遍認知，用自己所看不見的來否定至人的明智見解。能夠洞察三世的人反而被說成是邪惡不正，只拘泥於眼前的事物卻自認為是明智。於是，迷惑和懷疑充滿胸膛，誹謗和怨恨充斥口中。輕率地議論以招致沉重的苦果，公開地誹謗以換取地獄的懲罰。言語沒有絲毫的功德，思慮沒有毫釐的益處。時間像飛逝的河流，生命像山上的閃電，一息不還，轉眼就到了後世。報應像影子一樣緊隨其後，到那時後悔也來不及了。佛法的神妙教化是茫茫無際的，幽深莫測的。 English version: Could it be that Buddhism declined and disappeared after the Seven Kingdoms period? Examining the era of Emperor Yuan of the Han Dynasty, Liu Xiang, when compiling accounts of immortals, stated that the deeds of seventy-four individuals originated from Buddhist scriptures. From this, it can be known that the transmission of Buddhist scriptures to the Central Plains has a long history. When Emperor Ming of the Han Dynasty was enlightened by a dream, and Fu Yi praised Buddhism, Qin Jing, as an envoy from the East, and She Moteng (Kāśyapa Mātanga) and Zhu Falan (Dharmaratna) arrived from the West. They then painted Buddhist images at the Kaiyang Gate and stored Buddhist scriptures in the Lantai Pavilion. At that time, people did not explain the profound texts, nor did they understand the subtle meanings of Buddhism. Therefore, the King of Chu merely built shrines to seek blessings, and Emperor Huan of the Han Dynasty erected canopies for worship. The true essence of Buddhism had not yet been understood; people simply regarded it as a deity to be worshiped. By the time of Emperor Wu of Wei, Cao Cao, who was wise and decisive, wrote books praising the wonders of Buddhism, and Sun Quan, with his great talent and strategy, built pagodas and temples. During the reign of Emperor Wu of the Jin Dynasty, the conditions for Buddhism gradually deepened. Zhiyu (a monk) manifested signs of supernatural powers, and Zhu Hu (Dharmaraksa, a translator of scriptures) collected the treasures of the Dharma. Therefore, numerous officials and gentry cleansed their minds to enhance their virtue, and the people of various regions strived to do good. When Emperor Ming of the Jin Dynasty, Sima Shao, was wise and enlightened, he wholeheartedly turned to Buddhism, personally painted Buddhist images, and displayed them at the Guanle Temple. Later, An Shigao (An Shih Kao, a translator of scriptures) propagated Buddhist scriptures in Shandong, and Kumarajiva (a translator of scriptures) preached the Dharma in Guanzhong. The profound meanings were elucidated, and the true Dharma was revealed. Many talented and wise individuals verified the truth of Buddhism and were sincerely convinced. Therefore, it is said that the spread of Buddhism is like clouds beginning to appear from a stone, and the river of wisdom begins from a small source. Teaching must have a gradual process, and the power of spiritual transformation also has its fixed limits. Response arises with the occasion; without conditions, how can there be response? Therefore, Confucianism did not appear foolish in the Qin Dynasty and wise in the Han Dynasty; it was simply a matter of whether it was used or not. Buddhism did not appear shallow in the Han Dynasty and profound in the Jin Dynasty; it was simply a matter of whether it was understood or not. From this, it can be known that the Five Classics have always been good, but their prosperity and decline change with fortune. The teachings of Buddhism have always been flourishing, but their accessibility depends on conditions. By thinking about this principle, one can avoid deep confusion. If one stubbornly doubts and cannot understand, it is truly a regrettable thing! Believing in Buddhism is the foundation of happiness, and slandering Buddhism is the beginning of disaster. Moreover, those ignorant people often overestimate themselves, using what they do not know to slander the universal knowledge of the enlightened ones, and using what they do not see to deny the wise insights of the perfect beings. Those who can see through the three realms are instead called evil and perverse, while those who cling to the present are self-proclaimed wise. Thus, confusion and doubt fill their chests, and slander and resentment fill their mouths. They lightly discuss to invite heavy suffering, and openly slander to earn the punishment of hell. Their words have no merit, and their thoughts have no benefit. Time is like a fleeting river, and life is like lightning on a mountain. Once a breath is gone, one will soon reach the afterlife. Retribution follows like a shadow, and then it will be too late to regret. The wondrous teachings of Buddhism are vast and boundless, profound and unfathomable.
【English Translation】 Could it be that Buddhism declined and disappeared after the Seven Kingdoms period? Examining the era of Emperor Yuan of the Han Dynasty, Liu Xiang, when compiling accounts of immortals, stated that the deeds of seventy-four individuals originated from Buddhist scriptures. From this, it can be known that the transmission of Buddhist scriptures to the Central Plains has a long history. When Emperor Ming of the Han Dynasty was enlightened by a dream, and Fu Yi praised Buddhism, Qin Jing, as an envoy from the East, and She Moteng (Kāśyapa Mātanga) and Zhu Falan (Dharmaratna) arrived from the West. They then painted Buddhist images at the Kaiyang Gate and stored Buddhist scriptures in the Lantai Pavilion. At that time, people did not explain the profound texts, nor did they understand the subtle meanings of Buddhism. Therefore, the King of Chu merely built shrines to seek blessings, and Emperor Huan of the Han Dynasty erected canopies for worship. The true essence of Buddhism had not yet been understood; people simply regarded it as a deity to be worshiped. By the time of Emperor Wu of Wei, Cao Cao, who was wise and decisive, wrote books praising the wonders of Buddhism, and Sun Quan, with his great talent and strategy, built pagodas and temples. During the reign of Emperor Wu of the Jin Dynasty, the conditions for Buddhism gradually deepened. Zhiyu (a monk) manifested signs of supernatural powers, and Zhu Hu (Dharmaraksa, a translator of scriptures) collected the treasures of the Dharma. Therefore, numerous officials and gentry cleansed their minds to enhance their virtue, and the people of various regions strived to do good. When Emperor Ming of the Jin Dynasty, Sima Shao, was wise and enlightened, he wholeheartedly turned to Buddhism, personally painted Buddhist images, and displayed them at the Guanle Temple. Later, An Shigao (An Shih Kao, a translator of scriptures) propagated Buddhist scriptures in Shandong, and Kumarajiva (a translator of scriptures) preached the Dharma in Guanzhong. The profound meanings were elucidated, and the true Dharma was revealed. Many talented and wise individuals verified the truth of Buddhism and were sincerely convinced. Therefore, it is said that the spread of Buddhism is like clouds beginning to appear from a stone, and the river of wisdom begins from a small source. Teaching must have a gradual process, and the power of spiritual transformation also has its fixed limits. Response arises with the occasion; without conditions, how can there be response? Therefore, Confucianism did not appear foolish in the Qin Dynasty and wise in the Han Dynasty; it was simply a matter of whether it was used or not. Buddhism did not appear shallow in the Han Dynasty and profound in the Jin Dynasty; it was simply a matter of whether it was understood or not. From this, it can be known that the Five Classics have always been good, but their prosperity and decline change with fortune. The teachings of Buddhism have always been flourishing, but their accessibility depends on conditions. By thinking about this principle, one can avoid deep confusion. If one stubbornly doubts and cannot understand, it is truly a regrettable thing! Believing in Buddhism is the foundation of happiness, and slandering Buddhism is the beginning of disaster. Moreover, those ignorant people often overestimate themselves, using what they do not know to slander the universal knowledge of the enlightened ones, and using what they do not see to deny the wise insights of the perfect beings. Those who can see through the three realms are instead called evil and perverse, while those who cling to the present are self-proclaimed wise. Thus, confusion and doubt fill their chests, and slander and resentment fill their mouths. They lightly discuss to invite heavy suffering, and openly slander to earn the punishment of hell. Their words have no merit, and their thoughts have no benefit. Time is like a fleeting river, and life is like lightning on a mountain. Once a breath is gone, one will soon reach the afterlife. Retribution follows like a shadow, and then it will be too late to regret. The wondrous teachings of Buddhism are vast and boundless, profound and unfathomable.
明代運。五道變化於何不足。天宮顯驗。趙簡秦穆之錫是也。鬼道交報。杜伯彭生之見是也。修德福應。殷戊宋景之驗是也。多殺禍及。白起程普之證是也。現世幽微備詳典籍。來生冥應布在尊經。但緣感理奧因果義微。微難領故略而不陳。前哲所辯關鍵已正。輕率鄙懷繼之於末。雖文匪圭璋而事足鞶鑒。惟愷悌君子自求多福焉。
弘明集卷第十四
【現代漢語翻譯】 現代漢語譯本：五道輪迴的變化體現在哪些方面？天道顯現的驗證，就像趙簡子和秦穆公所得到的賜福一樣。鬼道相互報應，就像杜伯和彭生顯靈報仇一樣。修養德行會帶來福報，就像殷高宗和宋景公所得到的驗證一樣。大量殺戮會招致災禍，就像白起和程普所得到的驗證一樣。現世的幽微之事都詳細記載在典籍之中，來世的冥冥報應也廣泛記載在尊貴的經典之中。只是因為感應的道理深奧，因果的意義微妙，因為微妙難以領悟所以略而不談。前代的賢哲所辨析的關鍵已經很明確了，我以輕率鄙陋的心懷在最後加以補充。雖然文章算不上美玉，但事情足以作為借鑑。希望善良寬厚的君子自己努力去追求更多的福報。
《弘明集》卷第十四
【English Translation】 English version: In what aspects are the transformations of the five realms manifested? The celestial realm's manifestations are verified, just as the blessings received by Zhao Jianzi (Zhao Jianzi, a statesman of the Zhao state during the late Spring and Autumn period) and Duke Mu of Qin (Duke Mu of Qin, a ruler of the Qin state during the Spring and Autumn period). The ghostly realm reciprocates retribution, just as the apparitions of Du Bo (Du Bo, a wronged official who was executed) and Peng Sheng (Peng Sheng, an official who was murdered) seeking revenge. Cultivating virtue brings blessings, just as the verification received by Emperor Gaozong of Yin (Emperor Gaozong of Yin, also known as Wu Ding, a Shang dynasty king) and Duke Jing of Song (Duke Jing of Song, a ruler of the Song state during the Spring and Autumn period). Extensive killing brings disaster, just as the verification received by Bai Qi (Bai Qi, a general of the Qin state known for his brutality) and Cheng Pu (Cheng Pu, a general of the Jin state during the Spring and Autumn period). The subtle matters of the present world are recorded in detail in the classics, and the obscure retributions of the next life are widely recorded in the revered scriptures. It is only because the principles of karmic response are profound, and the meaning of cause and effect is subtle, that they are briefly omitted because they are difficult to comprehend. The key points analyzed by the former sages are already clear, and I add to them at the end with a frivolous and humble mind. Although the writing is not like fine jade, the matters are sufficient to serve as a mirror. May kind and generous gentlemen strive to seek more blessings for themselves.
Hongming Ji (Hongming Ji, a collection of Buddhist apologetic essays) Volume 14