T52n2103_廣弘明集

大正藏第 52 冊 No. 2103 廣弘明集

No. 2103

廣弘明集卷第一

唐麟德元年西明寺沙門釋道宣撰

自大夏化行布流東漸。懷信開道代有澆淳。斯由情混三堅智昏四照。故使澆薄之黨。輕舉邪風。淳正之徒。時遭佞辯。所以教移震旦六百餘年。獨夫震虐三被殘屏禍不旋踵。畢顧前良殃咎己形。取笑天下。且夫信為德母智寔聖因肇祖道元終期正果。據斯論理。則內傾八慢之惑。核此求情。則外蕩六塵之蔽。蕭然累表。非小道之登臨。廓爾高昇。乃上仁之翔集。然以時經三代。弊五滓之沉淪。識蒙邪正。銓人法之天網。是以內教經緯。立法依以攝機。外俗賢明。垂文論以弘范。昔梁鐘山之上定林寺僧祐律師。學統九流義包十諦。情敦慈救志存住法。詳括梁晉列辟群英。留心佛理構敘篇什。撰弘明集一部一十四卷。討顏謝之風規。總周張之門律。辯駁通議。極情理之幽求。窮較性靈。誠智者之高致。備于秘閣廣露塵心。然智者不迷迷者非智。故智士興言。舉旨而通標領。迷夫取悟。繁詞而啟神襟。若夫信解之來諒資神用。契必精爽事襲玄模。故信有三焉。一知。二見。三謂愚也。知謂生知。佩三堅而入正聚。愚謂愚叟。滯四惑而溺欲塵。化不可遷下愚之與上智。中庸

【現代漢語翻譯】 現代漢語譯本

《廣弘明集》卷第一 唐麟德元年西明寺沙門釋道宣 撰 自從大夏（指印度）的佛教傳入東方，弘揚傳播，隨著時代變遷，人心有淳樸也有澆薄。這是因為人們的情感混淆於三堅（指貪、嗔、癡三種煩惱），智慧被四照（指色、聲、香、味四種外境）所矇蔽。因此，那些澆薄之徒，輕率地鼓吹邪風；而那些淳正之士，時常遭受奸佞之人的辯駁。所以佛教傳入震旦（指中國）六百多年，曾有暴君震怒，三次遭受殘害和禁絕，但災禍很快就結束了。最終回顧前人的賢良，災殃和罪過都顯現出來，被天下人恥笑。信是德行的母親，智慧是成聖的根本原因，開始於道元（指修道的開端），最終達到正果（指修行的最終目標）。根據這個道理來論述，那麼就能消除內心傾覆的八慢（指八種傲慢）的迷惑；考察這個道理來尋求真情，那麼就能消除外在放蕩的六塵（指色、聲、香、味、觸、法六種塵境）的矇蔽。蕭然的奏章，不是小道能夠登臨的；廓然的高昇，是上等仁者所向往的。然而，由於時間經歷了三代，弊端沉淪於五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）；認識矇蔽于邪正，衡量人法的標準在於天網（指自然規律）。因此，內教的經緯，立法的依據是爲了攝受根機；外俗的賢明，垂下文章理論是爲了弘揚規範。從前梁朝鐘山之上的定林寺僧祐律師，學問貫通九流（指儒、道、陰陽、法、名、墨、縱橫、農、小說九家），義理包含十諦（指苦、集、滅、道四聖諦，以及生、老、病、死、愛別離、怨憎會、所求不得、五陰熾盛八苦），情感敦厚于慈悲救濟，志向在於住持佛法。詳細地概括了梁晉時期的各位君王和英雄，留心於佛理，構思撰寫篇章。撰寫了《弘明集》一部，共十四卷。效仿顏延之、謝靈運的風采和規模，總括周公、張湯的門規和法律。辯論駁斥，通達議論，窮盡情理的幽深探求；窮盡比較性靈，實在是智者的高尚情致。完備地陳列于秘閣，廣泛地顯露塵世之心。然而，智者不會迷惑，迷惑的人不是智者。所以智士發表言論，舉出要旨而通達標領；迷惑的人爲了領悟，用繁瑣的詞語來開啟神襟。如果說信解的到來，確實依靠神妙的作用；契合必定精誠爽朗，事情遵循玄妙的模式。所以信有三種：一是知，二是見，三是稱為愚。知是指生來就具有的智慧，佩戴三堅（指金剛喻定），而進入正聚（指正道）；愚是指愚昧的人，滯留於四惑（指我見、常見、斷見、邪見），而沉溺於慾望的塵埃。化導不可改變的下愚之人，以及具有上等智慧的人，是中庸之道。

【English Translation】 English version

Broad Collection for弘明(Guang Hongming) , Volume 1 Composed by釋道宣(Sh釋 Dao Xuan), a monk of西明寺(Xi Ming Temple) in the first year of麟德(Linde) of the唐(Tang) Dynasty Since Buddhism from大夏(Da Xia) (India) spread eastward, its propagation has seen times of both purity and corruption. This is because people's emotions are confused by the three poisons (greed, hatred, and delusion), and their wisdom is obscured by the four objects of perception (form, sound, smell, taste). Therefore, those of corrupt minds rashly promote heretical views, while those of pure minds often encounter the arguments of slanderers. Thus, Buddhism, having been introduced to震旦(Zhendan) (China) for over six hundred years, has faced the wrath of tyrannical rulers and been subjected to persecution and suppression three times, but the calamities quickly ended. Eventually, looking back at the virtuous deeds of predecessors, the disasters and faults become apparent, ridiculed by all under heaven. Faith is the mother of virtue, and wisdom is the fundamental cause of sainthood, beginning with the origin of the path and ultimately reaching 正果(Zhengguo) (the ultimate goal of practice). According to this principle, one can eliminate the delusion of the eight conceits that overturn the mind; examining this principle to seek the truth, one can eliminate the obscuration of the six dusts (form, sound, smell, taste, touch, and dharma) that dissipate externally. The solemn memorials are not something that minor paths can ascend to; the vast elevation is what superior individuals aspire to gather towards. However, as time has passed through three generations, the flaws have sunk into the five defilements (the defilements of the age, views, afflictions, beings, and life); understanding is obscured by the distinction between right and wrong, and the standard for measuring people and dharma lies in the net of heaven (natural law). Therefore, the principles of inner teaching, the basis for establishing laws, are to gather in the faculties; the wisdom of external customs, the articles and theories that are handed down, are to promote norms. Formerly, the Vinaya Master僧祐(Seng You) of定林寺(Dinglin Temple) on鐘山(Zhongshan) of the梁(Liang) Dynasty, whose learning penetrated the nine schools (the nine schools of Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Agriculture, and Fiction), and whose meaning encompassed the ten truths (the Four Noble Truths of suffering, accumulation, cessation, and the path, as well as the eight sufferings of birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, and the flourishing of the five aggregates), whose emotions were devoted to compassion and salvation, and whose aspiration was to uphold the Dharma. He comprehensively summarized the various rulers and heroes of the 梁(Liang) and 晉(Jin) dynasties, focusing on Buddhist principles and conceiving and writing chapters. He composed the《廣弘明集(Guang Hongming Ji)》, consisting of fourteen volumes. Emulating the style and scale of顏延之(Yan Yanzhi) and謝靈運(Xie Lingyun), summarizing the rules and laws of周公(Zhou Gong) and張湯(Zhang Tang). Debating and refuting, communicating and discussing, exhausting the profound pursuit of emotions and principles; exhausting and comparing the nature of the spirit, truly the noble sentiments of the wise. Completely displayed in the secret cabinet, widely revealing the heart of the mundane world. However, the wise are not deluded, and those who are deluded are not wise. Therefore, wise scholars express their views, raising the main points and communicating the guiding principles; those who are deluded, in order to understand, use verbose words to open their spiritual minds. If the arrival of faith and understanding truly relies on the miraculous function; the agreement must be sincere and clear, and things must follow the mysterious model. Therefore, there are three kinds of faith: one is knowledge, two is vision, and three is called foolishness. Knowledge refers to innate wisdom, wearing the three堅(Jian) (Vajra-like Samadhi), and entering the right assembly; foolishness refers to foolish people, lingering in the four delusions (self-view, eternalism, annihilationism, and wrong views), and drowning in the dust of desires. Transforming the incorrigible foolish, as well as those with superior wisdom, is the middle way.

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見信從善。其若流哉。是以法湮三代。並惟寡學所纏。故得師心獨斷禍集其計向若披圖八藏綜文義之成明尋繹九識達情智之迷解者則正信如皎日。五翳雖掩而逾光矣。余博訪前敘廣綜弘明。以為江表五代三寶載興。君臣士俗情無異。奉是稱文國。智籍文開。中原周魏政襲昏明。重老輕佛。信毀交貿。致使工言既申佞幸斯及。時不乏賢。剖心特達脫穎拔萃。亦有人焉。然則昏明互顯邪正相師。據像則雲泥兩分。論情則倚伏交養。是以六術揚于佛代。三張冒於法流。皆大士之權謀。至人之適化也。斯則滿願行三毒之邪見。凈名降六慾之魔王。咸開逼引之殊途。各立向背之弘轍。今且據其行事決滯胥徒。喻達蒙泉疏通性海。至如寇謙之構崔浩。禍福皎然。鄭藹之抗周君。成敗俄頃。姚安著論。抑道在於儒流。陳琳綴篇。揚釋越于朝典。此之諷議涅而不緇。墜在諸條差難綜緝。又梁週二武。咸分顯晦之儀。宋魏兩明同乘弘誘之略。沈休文之慈濟。顏之推之歸心。詞辨卓然迥張物表。嘗以余景試為舉之弊于庸朽綜集牢落有漢陰博觀沙門繼贊成紀顧惟直筆即而述之。命族題篇披圖藻鏡。至若尋條揣義有悟賢明。孤文片記撮而附列。名曰廣弘明集。一部三十卷。有梁所撰。或未討尋。略隨條例銓目歷舉。庶得程諸未睹廣信釋紛擬人以

倫。固非虛托。如有隱括。覽者詳焉。歸正篇第一(明佛為大聖凡俗攸歸二儀三五不足師敬)辯惑篇第二(明正邪互舉狂哲相陵較而考定不勞龜鏡)佛德篇第三(皇覺眷命開濟在緣從其化者言行攸別)法義篇第四(寶乘獨運攝度迷津得其趣者心照遐舉)僧行篇第五(紹蹤聖種人斯弘道名沾三寶實副一歸)慈惻篇第六(在生所重厚身寶命恕己則憐慈為覺本)誡功篇第七(情寄懲約縱則憍陵欲階聖撿匪斯不振)啟福篇第八(福號樂門日用斯貴準酌乘時行而不著)滅罪篇第九(罪為摧折起必快心覆水難收悔往相習)統歸篇第十(奉正閑邪據道成德神解既暢陳詞詠歌)

序曰。夫邪正糾紛愚智繁雜。自非極聖焉能兩開。所以欲主天魔猶能變為佛相。況余色有孰可言哉。固知一洲萬國一化千王。互興廢立不足論評。是以九十六部。宗上界之天根。二十五諦。討極計之冥本。皆陳正朔。號三寶於人中。咸稱大濟。敷四等於天下。又有魯邦孔氏。導禮樂於九州。楚國李公。開虛玄於五岳。匪稱教主。皆述作于先王。贊時體國。各臣吏于機務。斯並衢分限域(謂流沙以東孔老之化及蔥河以西異部之所統也)辯御乖張理路天殊。居然自別。何以明其然耶。故西宇大夏。眾計立於我神。東華儒道。大略存於身國。孰解妄想流愛纏綿于

【現代漢語翻譯】 倫。確實不是虛假的依託。如果有什麼隱晦的地方，希望讀者詳細考察。歸正篇第一（闡明佛是大聖人，凡人和俗人都應該歸依，天地和三皇五帝都不值得師法敬仰）辯惑篇第二（闡明正邪相互揭露，狂妄和賢哲相互輕視，通過比較考察來確定真偽，不需要藉助龜甲和鏡子）佛德篇第三（皇家的恩澤和使命，開導救濟都在於因緣，跟隨佛陀教化的人，言行舉止都有區別）法義篇第四（佛法像寶貴的車乘一樣獨自執行，救度迷失方向的人，領悟其中趣味的人，內心自然光明遠大）僧行篇第五（繼承聖人的足跡，僧人弘揚佛法，名聲沾染三寶，實際上符合一切歸於佛的教義）慈惻篇第六（眾生最看重生命，愛惜身體如同珍寶，用對待自己的心去體諒別人，慈悲是覺悟的根本）誡功篇第七（情感寄託于懲戒約束，放縱就會驕傲自大，想要登上聖人的階梯，不通過這些約束是不行的）啟福篇第八（福報就像快樂的門一樣，每天都需要，按照時機來衡量，做了好事不要執著於此）滅罪篇第九（罪惡就像摧毀折斷一樣，產生罪惡一定是因為內心痛快，潑出去的水難以收回，後悔過去的事情，互相學習）統歸篇第十（信奉正道，遠離邪惡，依據正道成就德行，精神理解通暢，陳述言辭，歌頌佛德）

序言說：邪惡和正義相互糾纏，愚蠢和智慧混雜在一起。如果不是極聖之人，怎麼能分辨清楚呢？所以欲界之主天魔還能變化成佛的形象，更何況其他的有形之物呢？因此，要知道一個洲有萬國，一種教化有千王，他們的興衰更替不值得評論。因此，九十六種外道，都崇尚上界的天神；二十五種理論，都探求極端的根本。他們都宣揚自己的歷法，在人世間自稱為三寶，都號稱能普度眾生，在天下宣揚四種平等的思想。還有魯國的孔子，在九州推行禮樂；楚國的李耳，在五嶽闡述虛無玄妙的道理。他們都不自稱為教主，都是在闡述先王的著作，讚美當時的政治體制，各自在自己的職責範圍內為國家效力。這些都像道路一樣分叉，地域有限制（指流沙以東是孔子和老子的教化範圍，蔥河以西是其他教派所統治的範圍），辯論和抵禦互相矛盾，道理和道路截然不同，顯然是各自不同的。憑什麼說明是這樣呢？所以西方的印度，各種理論都建立在我的神之上；東方的儒家和道家，大體上存在於自身和國家之中。誰能理解妄想，愛戀纏綿于...

【English Translation】 Lun. It is indeed not a false reliance. If there are any hidden meanings, may the readers examine them in detail. Chapter 1 of Returning to the Right (Clarifying that the Buddha is a great sage, and ordinary people and commoners should all take refuge in him; Heaven and Earth, and the Three Sovereigns and Five Emperors are not worthy of being teachers and revered) Chapter 2 of Discriminating Doubts (Clarifying that right and wrong expose each other, the arrogant and the wise despise each other; determining the truth through comparison and examination, without the need for tortoise shells and mirrors) Chapter 3 of Buddha's Virtues (The grace and mission of the imperial family, guidance and salvation are all due to causes and conditions; those who follow the Buddha's teachings have different words and deeds) Chapter 4 of Dharma's Meaning (The Buddha's teachings, like a precious vehicle, operate independently, saving those who have lost their way; those who understand the interest in it, their hearts will naturally be bright and far-reaching) Chapter 5 of Monastic Practice (Inheriting the footsteps of the saints, monks promote the Dharma, their reputation is stained with the Three Jewels, and in reality, it conforms to the doctrine that everything returns to the Buddha) Chapter 6 of Compassion (Living beings value life the most, cherishing the body like a treasure; treat others with the same heart as you treat yourself, compassion is the root of enlightenment) Chapter 7 of Admonishing Merits (Emotions are entrusted to punishment and restraint; indulgence will lead to arrogance; if you want to ascend to the steps of the saints, you cannot do without these restraints) Chapter 8 of Opening Blessings (Blessings are like the door to happiness, needed every day; measure according to the timing, do good deeds without being attached to them) Chapter 9 of Eradicating Sins (Sins are like destruction and breakage; the generation of sins must be because of inner pleasure; spilled water is difficult to recover, regret the past, learn from each other) Chapter 10 of Unified Return (Believe in the right path, stay away from evil, achieve virtue based on the path, spiritual understanding is smooth, state words, and sing praises of Buddha's virtues)

The preface says: Evil and righteousness are intertwined, foolishness and wisdom are mixed together. If it is not an extremely holy person, how can they be distinguished clearly? Therefore, the lord of the desire realm, Mara, can also transform into the image of the Buddha, let alone other tangible things? Therefore, know that one continent has ten thousand countries, and one teaching has a thousand kings; their rise and fall are not worth commenting on. Therefore, the ninety-six kinds of external paths all worship the gods of the upper realm; the twenty-five kinds of theories all explore the extreme roots. They all proclaim their own calendars, call themselves the Three Jewels in the human world, and all claim to be able to universally save sentient beings, spreading the four kinds of equality in the world. There is also Confucius of the State of Lu, who promoted rites and music in the nine provinces; Li Er of the State of Chu, who expounded the principles of emptiness and mystery in the Five Mountains. They do not call themselves religious leaders, but are all expounding the works of the former kings, praising the political system of the time, and each serving the country within their own responsibilities. These are all like roads that diverge, and the regions are limited (referring to the area east of the quicksand being the scope of Confucius' and Laozi's teachings, and the area west of the Onion River being the area ruled by other sects); debates and defenses contradict each other, and the principles and paths are completely different, and they are obviously different from each other. How can it be explained that this is the case? Therefore, in the western India, various theories are based on my God; in the eastern Confucianism and Taoism, they largely exist in oneself and the country. Who can understand delusion, love and entanglement in...

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九居。倒情徙滯。祛除於七識。致令惑網覆心莫知投向。昏波漾目寧辯歸依。不可傚尤。務須反本。原夫小道大道自古常談。大聖小聖由來共述。至於親承面對。曾未覺知。雷同體附相從奔競。故有克唸作聖狂哲互稱。即斯為論未契端極。昔皇覺之居舍衛。二十五年。九億編戶逆從太半。素王之在赤縣。門學三千。子夏蔑而致疑。顏回獨言莫測。以斯論道。又可惑焉。夫以會正名聖。無所不通。根塵無礙於有空。陶冶莫滯于性慾。形不可以相得。挺金姿之四八。心不可以智求。垂不共之二九。斯止一人名佛聖也。故能道濟諸有。幽顯咸所歸依。自余鴻漸。天衢之所未陟。且自方域位殊義非叨僭。若夫天無二日國無二王。惟佛稱為大聖。光有萬億天下。故今門學日盛。無國不仰其風。教義聿修。有識皆參其席。彼孔老者名位同俗不異常人。祖述先王自無教訓。何得比佛以相抗乎。且據陰陽八殺之略。山川望祑之祠。七眾委之若遺。五戒捐而不顧。觀此一途。高尚自足投誠。況有聖種賢蹤。則為天人師表矣。是知天上天下惟佛為尊。六道四生無非苦者。身心常苦義畢驅馳。不思此懷妄存高大。大而可大則不陷於有為。既履非常固可歸於正覺。有斯事類。故敢序之云爾。

廣弘明集歸正篇第一梁弘明集歸正目錄明僧紹

【現代漢語翻譯】 現代漢語譯本： 九居之處，顛倒的情感停滯不前，無法從第七識中去除。導致迷惑的羅網覆蓋內心，不知該投向何方。昏暗的波浪在眼前盪漾，無法分辨歸依之處。不可效仿，務必迴歸根本。原本小道大道自古以來就是常談，大聖小聖也一直都在述說。至於親自承受，面對面，卻從未覺知。盲目地依附，互相追逐競爭。所以有克制私慾而成聖，狂放不羈被稱作哲人的說法，以此來討論，並沒有達到極致。 過去皇覺（佛陀的別稱）居住在舍衛城（古印度城市），二十五年間，九億戶百姓中，反對和順從的人各佔一半。素王（孔子的別稱）在赤縣（中國的別稱），門下有三千弟子，子夏（孔子弟子）對此表示懷疑，顏回（孔子弟子）獨自說自己無法測度。用這些來論道，又怎麼不讓人迷惑呢？ 以會歸正道為名，稱之為聖人，無所不通。根（感覺器官）塵（感覺對像）對於有和空都沒有障礙，陶冶萬物不會停滯于**。形體不可以外表來衡量，他展現出四八相好（佛的三十二種殊勝的身體特徵）；心智不可以智慧來尋求，他垂示出不共之法（佛的十八種不共法）。只有這樣的人才能被稱為佛，是聖人。所以能夠救濟一切眾生，幽冥顯明都歸依於他。至於其他的鴻鵠之志，還沒有達到天衢（通往天界的道路），而且各自的領域地位不同，義理上也不敢僭越。 如果說天無二日，國無二王，只有佛才能被稱為大聖。他的光芒照耀著萬億天下，所以現在佛門弟子日益增多，沒有哪個國家不仰慕他的風範。教義得到發揚光大，有識之士都來參加他的座席。那些孔子老子，名位和世俗相同，與常人沒有區別。他們只是祖述先王，自己並沒有教訓，怎麼能和佛相比呢？而且根據陰陽八殺的理論，山川望祑的祭祀，七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都拋棄得像垃圾一樣，五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）也被拋棄而不顧。從這一方面來看，高尚的品德足以讓人投誠。更何況還有聖人的種子和賢人的軌跡，可以作為天人的師表啊。 由此可知，天上天下只有佛最為尊貴，六道四生（佛教輪迴的六個道和四種生）沒有不是受苦的。身心常常受苦，義無反顧地奔波勞碌。不思考這些，卻妄自尊大。偉大而可以更加偉大，就不會陷入有為法（通過人為努力達到的境界）。既然已經走上了非凡的道路，當然可以歸於正覺。有這樣的事例，所以敢於敘述出來。 《廣弘明集·歸正篇》第一，梁·弘明集·歸正目錄，明僧紹

【English Translation】 English version: Dwelling in the nine abodes, inverted emotions stagnate, unable to be removed from the seventh consciousness. This causes the net of delusion to cover the mind, not knowing where to turn. Dim waves ripple before the eyes, unable to discern where to take refuge. This is not to be imitated; one must return to the root. Originally, the small path and the great path have been common topics of discussion since ancient times. Great sages and small sages have all spoken of them. However, as for personally receiving and facing them, one has never been aware. Blindly adhering and chasing after each other in competition, hence the sayings of 'overcoming desires to become a sage' and 'unrestrained eccentricity being called a philosopher.' Discussing in this way does not reach the ultimate. In the past, when Huangjue (another name for Buddha) resided in Shravasti (ancient Indian city) for twenty-five years, among the nine hundred million households, half opposed and half followed. When Suwang (another name for Confucius) was in Chixian (another name for China), he had three thousand disciples, of whom Zixia (Confucius' disciple) doubted, and Yan Hui (Confucius' disciple) alone said he could not fathom it. Using these to discuss the Way, how can one not be confused? To be named a sage by converging on the right path means to be all-knowing. The roots (sense organs) and dust (sense objects) are unobstructed by existence and emptiness. The molding of things does not stagnate in **. Form cannot be measured by appearance; he displays the thirty-two marks of excellence (the Buddha's thirty-two auspicious physical characteristics). The mind cannot be sought through wisdom; he reveals the eighteen unshared qualities (the Buddha's eighteen unique attributes). Only such a person can be called Buddha, a sage. Therefore, he can save all beings, and both the visible and invisible take refuge in him. As for other great aspirations, they have not yet reached the heavenly path (the road to the heavens), and their respective domains and positions are different, so they dare not overstep in righteousness. If it is said that there are not two suns in the sky and not two kings in a country, only the Buddha can be called the Great Sage. His light shines upon billions of worlds, so now the Buddhist disciples are increasing day by day, and there is no country that does not admire his demeanor. The teachings are being promoted and cultivated, and all those with knowledge participate in his assembly. Those like Confucius and Laozi have the same status as the common people and are no different from ordinary people. They only follow the former kings and have no teachings of their own. How can they be compared to the Buddha? Moreover, according to the theories of yin and yang and the eight killings, the sacrifices to mountains and rivers, the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) discard them like trash, and the five precepts (no killing, no stealing, no sexual misconduct, no lying, and no intoxicants) are abandoned and ignored. From this perspective, noble virtue is enough to make people surrender. Moreover, there are the seeds of sages and the traces of the wise, which can serve as teachers for gods and humans. From this, it can be known that only the Buddha is the most honored in heaven and on earth, and none of the six realms and four births (the six realms and four types of birth in Buddhist reincarnation) are not suffering. The body and mind constantly suffer, and they rush about tirelessly. Without thinking about these things, they vainly consider themselves great. To be great and able to be even greater is not to fall into conditioned phenomena (states achieved through artificial effort). Since one has already embarked on an extraordinary path, one can certainly return to perfect enlightenment. Because there are such examples, I dare to narrate them. Guang Hongming Ji, Chapter 1 of Returning to the Correct, Liang, Hongming Ji, Table of Contents of Returning to the Correct, Ming Sengshao

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正二教論謝鎮之折夷夏論朱昭之難夷夏論朱廣之咨夷夏論釋慧通駁夷夏論釋僧敏戎華論何尚之答宋文佛教譙王論孔釋教(並張答)唐廣弘明集歸正篇總目子書商太宰問孔子以佛為聖人老子符子明以佛為師漢顯宗開佛化立本傳後漢書郊祀志吳主孫權論佛化三宗宋文帝集朝宰敘佛教元魏孝明召釋老門人述宗元魏書釋老志南齊江淹遂古篇北齊顏之推歸心篇梁阮孝緒七錄序北齊王邵齊志明佛教梁高祖舍事道詔北齊宣帝廢道詔隋釋彥琮通極論

廣弘明集歸正篇第一之一商太宰問孔子聖人　出列子子書中以佛為師　出老子符子漢法本內傳　未詳作者後漢郊祀本志　出范曄後漢書吳主孫權論佛化三宗　出吳書宋文集朝宰敘佛教(前集略)　出高僧傳元魏孝明述佛先後　出魏書

商太宰問孔子聖人一

列御𡨥(一云吳太宰)

太宰嚭問孔子曰。夫子聖人歟。對曰。丘也博識強記非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問五帝聖人歟。對曰。五帝善用仁義。聖非丘所知。又問。三皇聖人歟。對曰。三皇善用時。聖非丘所知。太宰大駭曰。然則孰為聖人乎。夫子動容有間曰。丘聞西方有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎人無能名焉。據斯以言。孔子深知佛為大聖

【現代漢語翻譯】 現代漢語譯本 《廣弘明集·歸正篇》第一之一：商太宰問孔子聖人，出自《列子·子書》；以佛為師，出自《老子化胡經》、《符子》、《漢法本內傳》（作者不詳）；後漢郊祀本志，出自范曄《後漢書》；吳主孫權論佛化三宗，出自《吳書》；宋文帝集朝宰敘佛教（前集略），出自《高僧傳》；元魏孝明帝述佛先後，出自《魏書》。

商太宰問孔子聖人一

列禦寇（一說吳太宰）

太宰嚭問孔子說：『先生是聖人嗎？』孔子回答說：『我博學強記，但不是聖人。』又問：『三王是聖人嗎？』孔子回答說：『三王善於運用智勇，聖人不是我所能瞭解的。』又問：『五帝是聖人嗎？』孔子回答說：『五帝善於運用仁義，聖人不是我所能瞭解的。』又問：『三皇是聖人嗎？』孔子回答說：『三皇善於順應時勢，聖人不是我所能瞭解的。』太宰大驚說：『那麼誰是聖人呢？』孔子神色莊重，停頓片刻說：『我聽說西方有聖人，無為而治卻不會混亂，不言語卻能使人信服，不施教化百姓卻能自我歸正。他的德行廣大無邊，沒有人能夠形容。』由此看來，孔子深知佛（Buddha）是大聖人。

【English Translation】 English version Guang Hong Ming Ji (Collection for Expanding and Clarifying the Dharma) - Returning to the Correct (Gui Zheng) Section, First Part, Number One: Grand Tutor Shang asked Confucius about the Sage, from Liezi Zishu; Taking the Buddha as Teacher, from Laozi Huahu Jing, Fu Zi, Han Faben Neizhuan (author unknown); Annals of Sacrifices of the Later Han, from Fan Ye's Hou Han Shu (Book of the Later Han); Wu Ruler Sun Quan Discusses the Three Doctrines of Buddhism, from Wu Shu (Book of Wu); Emperor Wen of Song Assembles Court Officials to Discuss Buddhism (preliminary collection omitted), from Gao Seng Zhuan (Biographies of Eminent Monks); Emperor Xiaoming of Yuan Wei Narrates the Order of Buddhism, from Wei Shu (Book of Wei).

Grand Tutor Shang Asks Confucius About the Sage, Part One

Lie Yukou (one account says Grand Tutor of Wu)

Grand Tutor Pi asked Confucius, saying, 'Master, are you a sage?' Confucius replied, 'I, Qiu, am broadly knowledgeable and have a strong memory, but I am not a sage.' He then asked, 'Are the Three Kings sages?' Confucius replied, 'The Three Kings were good at using wisdom and courage, but the sage is beyond my understanding.' He then asked, 'Are the Five Emperors sages?' Confucius replied, 'The Five Emperors were good at using benevolence and righteousness, but the sage is beyond my understanding.' He then asked, 'Are the Three Sovereigns sages?' Confucius replied, 'The Three Sovereigns were good at adapting to the times, but the sage is beyond my understanding.' The Grand Tutor was greatly astonished and said, 'Then who is the sage?' Confucius, with a solemn expression, paused for a moment and said, 'I have heard that in the West there is a sage who governs without action yet there is no disorder, who inspires confidence without speaking, and who transforms people without teaching. His virtue is vast and boundless, and no one can describe it.' Based on this, Confucius deeply knew that the Buddha (Buddha) is a great sage.

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也。時緣未升故默而識之。有機故舉。然未得昌言其致矣。

子書中佛為老師二

老子西升經云。吾師化游天竺善入泥洹。符子云。老氏之師名釋迦文。

余尋終古三五帝皇有事西奔罕聞東逝。故軒轅游華胥之國。王劭云。即天竺也。又陟崑崙之墟。即香山也。老子跡沈扶風。史述于流沙。而道家諸記。皆西升昆丘而上天矣。以事詳之。並從於佛國也。故伯益述山海申毒之國。偎人而愛人。郭璞博古者曰。申毒即天毒也。浮圖所興。今聞之說曰。地殷土中物壤琛麗。民博仁智俗高理學。立德厚生何負諸夏。古稱愛人之國。世挺賢聖之人。豈虛構哉。

漢顯宗開佛化法本傳三

未詳作者

傳云。明帝永平三年。上夢神人。金身丈六項有日光。寤已問諸臣下。傅毅對詔。有佛出於天竺。乃遣使往求。備獲經像及僧二人。帝乃為立佛寺畫壁。千乘萬騎繞塔三匝。又于南宮清涼臺及高陽門上顯節陵。所圖佛立像並四十二章經。緘于蘭臺石室。廣如前集牟子所顯。

傳云。時有沙門迦攝摩滕竺法蘭。位行難測。志存開化。蔡愔使達請滕東行。不守區域隨至雒陽。曉喻物情崇明信本。帝問滕曰。佛法出世何以化不及此。答曰。迦毗羅衛國者。三千大千世界百億日月之中心也。三世諸佛

【現代漢語翻譯】 現代漢語譯本：

也。這是因為時機緣分尚未成熟，所以默默地記在心裡。有了機緣才提出來，然而還沒有能夠清楚地闡述其中的道理。

子書中記載佛為老師的例子有二：

《老子西升經》說：『我的老師化身遊歷天竺（India），善於進入泥洹（Nirvana，涅槃）。』《符子》說：『老子的老師名叫釋迦文（Sakyamuni）。』

我考察古代的三皇五帝，他們有事向西奔走的很多，很少聽說向東去的。所以軒轅黃帝遊歷華胥之國，王劭說，那就是天竺。又登上崑崙的廢墟，也就是香山。老子的軌跡沉沒在扶風，史書上記載他在流沙。而道家的各種記載，都說他向西升到崑崙山而昇天了。用這些事來詳細考察，都與佛國有關。所以伯益在《山海經》中描述申毒（India）這個國家，人民互相依偎而友愛。郭璞這位博古通今的人說：『申毒就是天毒，也就是浮圖（Buddha）興起的地方。』現在聽到的說法是：那裡的土地肥沃，物產豐富而珍貴美麗，人民普遍仁愛智慧，風俗崇尚理性和學術。樹立道德，重視民生，哪裡比不上中原各國？古代稱之為愛人的國家，世世代代涌現賢聖之人，難道是虛構的嗎？

《漢顯宗開佛化法本傳》三

（作者不詳）

傳中說：漢明帝永平三年，皇上夢見神人，金色的身體有一丈六尺高，頭項有日光。醒來后問各位大臣，傅毅回答說：『有佛出現在天竺。』於是派遣使者前往求法，完備地獲得了經書、佛像以及兩位僧人。皇上於是建造佛寺，繪製壁畫，用千輛車和萬匹馬繞塔三圈。又在南宮清涼臺以及高陽門上的顯節陵，所畫的佛立像以及《四十二章經》，都封存在蘭臺石室中。廣泛的情況如同前面《牟子》一書所闡述的。

傳中說：當時有沙門迦攝摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa），他們的地位和修行難以測度，志向在於弘揚佛法。蔡愔作為使者，邀請迦攝摩騰東行，他們不拘泥於固定的地方，隨同蔡愔到達雒陽（Luoyang）。曉喻世人，崇尚明白信奉根本。皇上問迦攝摩騰說：『佛法出世，為什麼教化沒有到達這裡？』回答說：『迦毗羅衛國（Kapilavastu）是三千大千世界百億日月的中心。三世諸佛（Past, Present and Future Buddhas） English version:

Also. This is because the time and conditions were not yet ripe, so it was silently remembered. It was brought up when the opportunity arose, but it was not yet possible to clearly explain the reasoning behind it.

There are two examples in the books of masters where the Buddha is mentioned as a teacher:

The Laozi Xisheng Jing (Laozi's Western Ascension Scripture) says: 'My teacher transformed and traveled to Tianzhu (India), excelling in entering Nirvana.' The Fu Zi says: 'Laozi's teacher is named Sakyamuni (釋迦文).'

I have examined the ancient Three Sovereigns and Five Emperors, and many of them went west for important matters, but it is rare to hear of them going east. Therefore, the Yellow Emperor (軒轅) traveled to the country of Huaxu, which Wang Shao said was Tianzhu. He also ascended the ruins of Kunlun, which is Xiangshan. Laozi's traces disappeared in Fufeng, and history records him in the quicksand. However, various Taoist records say that he ascended west to Kunlun Mountain and ascended to heaven. Examining these matters in detail, they are all related to the Buddhist land. Therefore, Boyi described the country of Shendu (申毒, India) in the Classic of Mountains and Seas, where the people rely on and love each other. Guo Pu, a knowledgeable scholar of ancient times, said: 'Shendu is Tiandu, which is where the Buddha (浮圖) arose.' What we hear now is that the land there is fertile, the products are rich, precious, and beautiful, the people are universally benevolent and wise, and the customs value reason and learning. Establishing virtue and valuing people's livelihood, how is it inferior to the Central Plains countries? Anciently called the country that loves people, generations of virtuous and sage-like people have emerged. Is this a fabrication?

The Original Account of Emperor Xian of Han Opening Buddhist Teachings, Part 3

(Author unknown)

The account says: In the third year of the Yongping era of Emperor Ming of Han, the emperor dreamed of a divine person, with a golden body sixteen feet tall and a halo of sunlight around his head. Upon waking, he asked his ministers, and Fu Yi replied: 'A Buddha has appeared in Tianzhu.' Therefore, he sent envoys to seek the Dharma, and they completely obtained scriptures, Buddha images, and two monks. The emperor then built a Buddhist temple, painted murals, and circled the pagoda three times with thousands of chariots and ten thousand horses. Also, in the Qingliang Terrace of the Southern Palace and the Xianjie Mausoleum above the Gaoyang Gate, the standing Buddha images and the Forty-Two Chapter Sutra were sealed in the stone chamber of the Lantai. The extensive details are as described in the Mouzi.

The account says: At that time, there were shramanas Kasyapa Matanga (迦攝摩騰) and Dharmaraksa (竺法蘭), whose status and practice were difficult to fathom, and whose aspiration was to propagate the Dharma. Cai Yin, as an envoy, invited Kasyapa Matanga to travel east. They were not attached to fixed places and arrived in Luoyang (雒陽) with Cai Yin. They explained to the people, advocating the importance of believing in the root. The emperor asked Kasyapa Matanga: 'The Buddha Dharma has appeared in the world, why has its teaching not reached here?' He replied: 'Kapilavastu (迦毗羅衛國) is the center of the three thousand great thousand worlds and hundreds of millions of suns and moons. The Buddhas of the three ages (三世諸佛)

【English Translation】 Also. The timing was not right, so it was silently remembered. It was brought up when the opportunity arose, but it was not yet possible to clearly explain the reasoning behind it. There are two examples in the books of masters where the Buddha is mentioned as a teacher: The Laozi Xisheng Jing (Laozi's Western Ascension Scripture) says: 'My teacher transformed and traveled to Tianzhu (India), excelling in entering Nirvana.' The Fu Zi says: 'Laozi's teacher is named Sakyamuni (釋迦文).' I have examined the ancient Three Sovereigns and Five Emperors, and many of them went west for important matters, but it is rare to hear of them going east. Therefore, the Yellow Emperor (軒轅) traveled to the country of Huaxu, which Wang Shao said was Tianzhu. He also ascended the ruins of Kunlun, which is Xiangshan. Laozi's traces disappeared in Fufeng, and history records him in the quicksand. However, various Taoist records say that he ascended west to Kunlun Mountain and ascended to heaven. Examining these matters in detail, they are all related to the Buddhist land. Therefore, Boyi described the country of Shendu (申毒, India) in the Classic of Mountains and Seas, where the people rely on and love each other. Guo Pu, a knowledgeable scholar of ancient times, said: 'Shendu is Tiandu, which is where the Buddha (浮圖) arose.' What we hear now is that the land there is fertile, the products are rich, precious, and beautiful, the people are universally benevolent and wise, and the customs value reason and learning. Establishing virtue and valuing people's livelihood, how is it inferior to the Central Plains countries? Anciently called the country that loves people, generations of virtuous and sage-like people have emerged. Is this a fabrication? The Original Account of Emperor Xian of Han Opening Buddhist Teachings, Part 3 (Author unknown) The account says: In the third year of the Yongping era of Emperor Ming of Han, the emperor dreamed of a divine person, with a golden body sixteen feet tall and a halo of sunlight around his head. Upon waking, he asked his ministers, and Fu Yi replied: 'A Buddha has appeared in Tianzhu.' Therefore, he sent envoys to seek the Dharma, and they completely obtained scriptures, Buddha images, and two monks. The emperor then built a Buddhist temple, painted murals, and circled the pagoda three times with thousands of chariots and ten thousand horses. Also, in the Qingliang Terrace of the Southern Palace and the Xianjie Mausoleum above the Gaoyang Gate, the standing Buddha images and the Forty-Two Chapter Sutra were sealed in the stone chamber of the Lantai. The extensive details are as described in the Mouzi. The account says: At that time, there were shramanas Kasyapa Matanga (迦攝摩騰) and Dharmaraksa (竺法蘭), whose status and practice were difficult to fathom, and whose aspiration was to propagate the Dharma. Cai Yin, as an envoy, invited Kasyapa Matanga to travel east. They were not attached to fixed places and arrived in Luoyang (雒陽) with Cai Yin. They explained to the people, advocating the importance of believing in the root. The emperor asked Kasyapa Matanga: 'The Buddha Dharma has appeared in the world, why has its teaching not reached here?' He replied: 'Kapilavastu (迦毗羅衛國) is the center of the three thousand great thousand worlds and hundreds of millions of suns and moons. The Buddhas of the three ages (三世諸佛)

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皆在彼生。乃至天龍鬼神有願行者皆生於彼。受佛正化鹹得悟道。余處眾生無緣感佛。佛不往也。佛雖不往。光明及處。或五百年。或一千年。或一千年外。皆有聖人傳佛聲教而化導之。廣說教義文廣故略也。

傳云。永平十四年正月一日。五嶽諸山道士。朝正之次。自相命曰。天子棄我道法。遠求胡教。今因朝集可以表抗之。其表略曰。五嶽十八山觀太上三洞弟子褚善信等。六百九十人死罪上言。臣聞太上無形無名。無極無上虛無自然。大道出于造化之前。上古同尊百王不易。今陛下道邁義皇德高堯舜。竊承陛下棄本追末求教西域。所事乃是胡神。所說不參華夏。愿陛下恕臣等罪。聽與試驗。臣等諸山道士。多有徹視遠聽博通經典。從元皇已來。太上群錄太虛符祝。無不綜練達其涯極。或策使鬼神。或吞霞飲氣。或入火不燒。或履水不溺。或白日昇天。或隱形不測。至於方術無所不能。愿得與其比校。一則聖上意安。二則得辯真偽。三則大道有歸。四則不亂華俗。臣等若比對不如任聽重決。如其有勝乞除虛妄。敕遣尚書令宋庠引入長樂宮。以今月十五日可集白馬寺。道士等便置三壇。壇別開二十四門。南嶽道士褚善信。華岳道士劉正念。恒岳道士桓文度。岱嶽道士焦得心。嵩岳道士呂惠通霍。山天目五臺白鹿

【現代漢語翻譯】 現代漢語譯本：他們都往生到那裡。乃至天龍鬼神中，有發願修行的，也都往生到那裡。接受佛陀正法的教化，都能領悟真理。其他地方的眾生沒有機緣感應到佛陀，所以佛陀不去那些地方。佛陀雖然不去，但佛光卻能照耀到。或許五百年，或許一千年，或許一千年以外，都會有聖人傳揚佛陀的聲教來教化引導眾生。更廣泛的教義因為文字太多所以省略了。

傳說，永平十四年正月初一，五嶽各山的道士在朝拜時互相說道：『天子拋棄我們的道法，遠去尋求胡人的教義。現在趁著朝拜的機會可以上表抗議。』他們的表文大略是：『五嶽十八山觀的太上三洞弟子褚善信等六百九十人冒死上言：臣聽說太上無形無名，無極無上，虛無自然。大道在造化之前就存在，上古時代共同尊崇，歷代君王都不改變。現在陛下您的道德超過義皇，德行高於堯舜。私下聽說陛下您捨棄根本而追求末節，向西域尋求教義。所信奉的是胡人的神，所說的與華夏不合。希望陛下寬恕臣等的罪過，允許我們與他們試驗。臣等各山的道士，多有能透視遠聽、博通經典的。從元皇以來，太上的各種記錄、太虛符咒，沒有不精通練習到極點的。有的能役使鬼神，有的能吞霞飲氣，有的能入火不燒，有的能履水不溺，有的能白日昇天，有的能隱形不測。至於方術，沒有不能的。希望能夠與他們比試較量。一是聖上您能安心，二是能辨別真偽，三是大道有所歸屬，四是不會擾亂華夏的風俗。臣等如果比試不如他們，任憑重罰。如果勝過他們，請除去虛妄。』皇帝下令尚書令宋庠將他們引入長樂宮，定於本月十五日在白馬寺集合。道士們便設定了三個壇，每個壇開了二十四門。南嶽道士褚善信（南嶽道士的名字），華岳道士劉正念（華岳道士的名字），恒岳道士桓文度（恒岳道士的名字），岱嶽道士焦得心（岱嶽道士的名字），嵩岳道士呂惠通（嵩岳道士的名字），霍山、天目山、五臺山、白鹿

【English Translation】 English version: They are all reborn there. Even the Nagas (dragons), Devas (gods), and spirits who have vows and practice, are also reborn there. Receiving the correct teachings of the Buddha, they all attain enlightenment. Sentient beings in other places have no opportunity to be influenced by the Buddha, so the Buddha does not go to those places. Although the Buddha does not go, his light shines upon them. Perhaps for five hundred years, perhaps for a thousand years, perhaps beyond a thousand years, there will be sages who transmit the Buddha's teachings and guide them. The more extensive teachings are omitted because the text is too long.

It is said that on the first day of the first month of the fourteenth year of Yongping, the Taoist priests of the Five Sacred Mountains said to each other during the court assembly: 'The Emperor has abandoned our Taoist teachings and seeks the teachings of the barbarians from the West. Now, taking advantage of the opportunity of the court assembly, we can submit a memorial to protest.' The memorial roughly stated: 'Chu Shanxin (name of a Taoist priest) and others, six hundred and ninety disciples of the Supreme Three Caves of the Five Sacred Mountains and Eighteen Mountains, risk death to report: We have heard that the Supreme is formless and nameless, limitless and supreme, empty and natural. The Great Dao existed before creation, and was jointly revered in ancient times, and has not been changed by successive kings. Now, Your Majesty's virtue surpasses Emperor Yi and your conduct is higher than Yao and Shun. We have secretly heard that Your Majesty has abandoned the root and pursued the branches, seeking teachings from the Western Regions. What you worship are barbarian gods, and what you say does not conform to Chinese customs. We hope that Your Majesty will forgive our sins and allow us to test them. Many of the Taoist priests of our mountains are able to see through and hear from afar, and are well-versed in the classics. Since the Yuan Emperor, all the records of the Supreme and the talismans of the Great Void have been thoroughly practiced to the extreme. Some can command ghosts and spirits, some can swallow the clouds and drink the air, some can enter fire without burning, some can walk on water without drowning, some can ascend to heaven in broad daylight, and some can hide their forms and be unpredictable. As for magic, there is nothing they cannot do. We hope to be able to compete with them. First, Your Majesty can be at ease, second, the truth can be distinguished from falsehood, third, the Great Dao will have a destination, and fourth, the customs of China will not be disturbed. If we are not as good as them in the competition, we will accept severe punishment. If we win, please remove the falsehood.' The Emperor ordered the Minister of the Imperial Secretariat, Song Xiang, to lead them into the Changle Palace, and set the fifteenth day of this month to gather at the White Horse Temple. The Taoist priests then set up three altars, each with twenty-four gates. Chu Shanxin (name of a Taoist priest) , a Taoist priest from Mount Heng, Liu Zhengnian (name of a Taoist priest) , a Taoist priest from Mount Hua, Huan Wendu (name of a Taoist priest), a Taoist priest from Mount Heng, Jiao Dexin (name of a Taoist priest), a Taoist priest from Mount Tai, Lü Huitong (name of a Taoist priest), a Taoist priest from Mount Song, Huo Mountain, Tianmu Mountain, Wutai Mountain, Bailu

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等十八山道士祁文信等。各赍靈寶真文太上玉訣三元符錄等五百九卷。置於西壇茅成子許成子黃子老子等。二十七家子書二百三十五卷置於中壇。饌食奠祀百神置於東壇。帝御行殿在寺南門。佛舍利經像置於道西。十五日齋訖。道士等以柴荻和檀沉香為炬。繞經泣曰。臣等上啟太極大道元始天尊眾仙百靈。今胡神亂夏人主信邪。正教失蹤玄風墜緒。臣等敢置經壇上以火取驗。欲使開示蒙心得辯真偽。便縱火焚經。經從火化悉成煨燼。道士等相顧失色大生怖懼。將欲昇天隱形者。無力可能。禁𠜨鬼神者。呼策不應各懷愧恧。南嶽道士費叔才自憾而死。太傅張衍語褚信曰。卿等所試無驗即是虛妄。宜就西來真法。褚信曰。茅成子云。太上者靈寶天尊是也。造化之作謂之太素。斯豈妄乎。衍曰。太素有貴德之名。無言教之稱。今子說有言教。即為妄也。信默然。時佛舍利光明五色。直上空中旋環如蓋。遍覆大眾映蔽日光。摩滕法師踴身高飛。坐臥空中廣現神變。於時天雨寶花在佛僧上。又聞天樂感動人情。大眾咸悅嘆未曾有。皆繞法蘭聽說法要。並吐梵音嘆佛功德。亦令大眾稱揚三寶。說善惡業皆有果報。六道三乘諸相不一。又說出家功德其福最高。初立佛寺同梵福量。司空陽城侯劉峻。與諸官人士庶等千餘人出家。四岳諸

山道士呂惠通等。六百二十人出家。陰夫人王婕妤等。與諸宮人婦女二百三十人出家。便立十寺。七所城外安僧。三所城內安尼。自斯已后廣矣。傳有五卷。略不備載。有人疑此傳近出。本無角力之事。按吳書。明費叔才憾死。故傳為實錄矣。

後漢書郊祀志四

出茫曄漢書

志曰。佛者漢言覺也。將以覺悟群生也。統其教以修善慈心為主。不殺生類專務清凈精進者為沙門。漢言息心剔發去家絕情洗欲。而歸於無為也。又以人死精神不滅。隨復受形。所行善惡。後生皆有報應。所貴行善以練其精神。練而不已。以至無生。而得為佛也。身長一丈六尺。黃金色項中佩日月光。變化無常。無所不入。故能化通萬物而大濟群生也。有經書數千卷。以虛無為宗。包羅精粗無所不統。善為宏闊勝大之言。所求在一體之內。所明在視聽之表。歸依玄微深遠難得而測。故王公大人。觀生死報應之際。無不懅然自失也。魏書云。其佛經大抵言生生之類。皆因行業而起。有過去當今未來三世也。其修道階次等級非一。皆緣淺以及深。藉微以爲著。率在於積仁順蠲嗜慾。習虛靜而成通照也。云云。

吳主孫權論敘佛道三宗五

出吳書

孫權赤烏四年。有康居國大承相長子。棄俗出家為沙門。厥名僧會

。姓康氏。神儀剛正游化為任。時三國鼎峙。各擅威權。佛法久被中原。未達江表。會欲道被未聞。化行南國。初達建鄴營立茅茨。設像行道。吳人初見謂為妖異。有司奏聞。吳主曰。佛有何靈驗耶。會曰。佛晦靈蹟垂余千載。遺骨舍利應現無方。吳主曰。若得舍利當爲立塔。經三七日遂獲舍利。五色耀天。剖之逾堅。燒之不然。光明出火。作大蓮花。照曜宮殿臣主驚嗟希有瑞也。信情大發。因為造塔。度人立寺。以其所住為佛陀里。又以教法初興。故名建初寺焉。下敕問尚書令闞澤曰。漢明已來凡有幾年。佛教入漢既久。何緣始至江東。澤曰。自漢明永平十年佛法初來至今赤烏四年。則一百七十年矣。初永平十四年。五嶽道士與摩滕角力之時。道士不如。南嶽道士褚善信費叔才等。在會自憾而死。門徒弟子歸葬南嶽。不預出家無人流佈。后遭漢政陵遲兵戎不息。經今多載始得興行。又曰。孔丘李老得與佛比對不。澤曰。臣聞魯孔君者英才誕秀聖德不群。世號素王。制述經典。訓獎周道。教化來葉。師儒之風澤閏今古。亦有逸民知許成子原陽子莊子老子等百家子書。皆修身自玩。放暢山谷縱佚其心。學歸澹泊事乖人倫。長幼之節亦非安俗化民之風。至漢景帝以黃子老子義體尤深。改子為經始立道學。敕令朝野悉諷誦之

{ "translations": [ "現代漢語譯本：康氏，他的神態莊嚴正直，以遊歷教化為己任。當時正值三國鼎立時期，各自擁有強大的權力。佛教傳入中原已經很久，但尚未傳到江東地區。慧公希望佛法能夠傳到未曾聽聞的地方，教化能夠在南方傳播。他最初到達建鄴時，搭建茅草屋，設定佛像修行。吳地的人們最初見到，認為這是妖異之術，官員上奏稟告吳主。吳主說：『佛教有什麼靈驗之處呢？』慧公回答說：『佛陀的靈蹟隱藏，已經過去一千多年，遺留的骨骼舍利，應該在任何地方顯現。』吳主說：『如果能得到舍利，我當爲之建立佛塔。』經過三七二十一天，最終獲得了舍利，五種顏色照耀天空，剖開它更加堅硬，焚燒它卻不會燃燒，光明從火焰中發出，形成巨大的蓮花，照耀宮殿，臣子們驚歎這是罕見的祥瑞。』吳主信奉之心大發，因此建造佛塔，度化人們出家，建立寺廟，因為慧公所居住的地方，所以命名為佛陀里。又因為教法初次興起，所以命名為建初寺。吳主下令詢問尚書令闞澤說：『從漢明帝以來，總共有多少年了？佛教傳入漢地已經很久，為什麼現在才傳到江東呢？』闞澤回答說：『從漢明帝永平十年佛教初次傳入，到現在的赤烏四年，總共一百七十年了。當初永平十四年，五嶽的道士與摩騰（Kāśyapa Mātanga，攝摩騰的簡稱，東漢時期來到中國傳播佛教的僧侶）角力的時候，道士不如摩騰。南嶽的道士褚善信、費叔才等人，在集會上感到羞愧而死。他們的門徒弟子將他們歸葬在南嶽，因為沒有人出家弘揚佛法，所以佛教沒有得到傳播。後來遭遇漢朝政權衰落，戰亂不止，經過多年，現在才得以興盛。』吳主又問：『孔丘（孔子）和李老（老子）可以與佛陀相比嗎？』闞澤回答說：『臣聽說魯國的孔丘，是英才中的俊傑，聖德非凡，世人稱他為素王。他撰寫經典，訓導周朝的禮儀，教化後世，師儒的風範影響至今。也有隱士如許由、成子、原陽子、莊子、老子等百家學說，都是修身自娛，放縱于山谷之間，放任自己的心志，學問歸於淡泊，行為不合人倫，長幼的禮節也不符合安定風俗教化百姓的風尚。到了漢景帝，認為黃帝和老子的義理非常深刻，將『子』改為『經』，開始設立道學，命令朝廷內外都誦讀它。』" ], "english_translations": [ "English version: Kang was his surname. His demeanor was solemn and upright, and he took it as his duty to travel and teach. At that time, the Three Kingdoms stood in a balance of power, each wielding great authority. Buddhism had been in the Central Plains for a long time but had not yet reached the Jiangdong region. Huì (慧公) wished that the Dharma could be spread to places where it had not been heard and that teachings could be propagated in the South. When he first arrived in Jianye (建鄴), he built a thatched hut and set up Buddha statues for practice. The people of Wu (吳) initially saw this as a strange and demonic practice, and officials reported it to the ruler of Wu. The ruler of Wu said, 'What miraculous powers does Buddhism have?' Huì replied, 'The Buddha's miraculous traces have been hidden for over a thousand years, but the relics of his bones should manifest everywhere.' The ruler of Wu said, 'If I can obtain a relic, I will build a pagoda for it.' After twenty-one days, he finally obtained a relic, which shone with five colors in the sky. When cut open, it was even harder; when burned, it would not burn, and light emanated from the fire, forming a large lotus flower that illuminated the palace. The ministers exclaimed that this was a rare and auspicious sign.' The ruler of Wu's faith greatly increased, so he built a pagoda, ordained people, and established a temple. Because of the place where Huì lived, it was named Fótuólǐ (佛陀里). And because the teachings were just beginning to flourish, it was named Jianchu Temple (建初寺). The ruler of Wu issued an order asking the Minister of the Imperial Secretariat, Kàn Zé (闞澤), 'How many years have passed since Emperor Ming of the Han Dynasty? Buddhism has been in the Han region for a long time, so why has it only now reached Jiangdong?' Kàn Zé replied, 'From the time Buddhism first entered during the tenth year of the Yongping era of Emperor Ming of the Han Dynasty to the fourth year of the Chiwu era, it has been one hundred and seventy years. Initially, in the fourteenth year of the Yongping era, when the Taoists of the Five Sacred Mountains competed with Kāśyapa Mātanga (摩騰), the Taoists were inferior to Mātanga. The Taoists Chǔ Shànxìn (褚善信) and Fèi Shūcái (費叔才) of the Southern Sacred Mountain felt ashamed and died at the assembly. Their disciples returned them to be buried at the Southern Sacred Mountain. Because no one ordained to propagate the Dharma, Buddhism was not spread. Later, the Han Dynasty declined, and wars did not cease. After many years, it has now begun to flourish.' The ruler of Wu then asked, 'Can Confucius (孔丘) and Laozi (老子) be compared to the Buddha?' Kàn Zé replied, 'I have heard that Confucius of the State of Lu was an outstanding talent, with extraordinary sage-like virtues. The world called him the Uncrowned King. He wrote classics, taught the rites of the Zhou Dynasty, and educated later generations. The style of teachers and scholars has influenced both the past and the present. There were also hermits such as Xǔ Yóu (許由), Chéng Zǐ (成子), Yuán Yángzǐ (原陽子), Zhuāngzǐ (莊子), and Laozi, and other hundred schools of thought, all of whom cultivated themselves for their own enjoyment, indulged in the mountains and valleys, and indulged their minds. Their learning returned to simplicity, and their actions were contrary to human relations. The etiquette of elders and juniors also did not conform to the customs of stabilizing the people. By the time of Emperor Jing of the Han Dynasty, he considered the principles of the Yellow Emperor and Laozi to be very profound, changed \'Zi\' (子) to \'Jing\' (經), and began to establish Taoist studies, ordering the court and the public to recite it.'" ] }

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。若以孔老二教比方佛法。遠則遠矣。所以然者。孔老二教。法天制用。不敢違天。諸佛設教。天法奉行不敢違佛。以此言之。實非比對(今見章醮似俗酒脯棋琴行之)吳主大悅。以澤為太子太傅。云云。

宋文帝集朝宰論佛教六

出高僧等傳

文帝。即宋高祖第三子也。聰睿英博雅稱令達。在位三十年。嘗以暇日從容而顧問侍中何尚之吏部羊玄保曰。朕少來讀經不多。比日彌復無暇。三世因果未辯措懷。而復不敢立異者。正以卿輩時秀率所敬信也。茫泰謝靈運常言。六經典文字在濟俗為政。必求性靈真奧。豈得不以佛理為指南耶。近見顏延之折達性論。宗炳難白黑論。明佛法汪汪。尤為名理。並足開獎人意。若使率土之濱皆敦此化。則朕坐致太平矣。夫復何事。尚之對曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。非所敢當。至如前代群英。則不負明詔矣。中朝已遠。難復盡知。渡江已來。則王導周顗庾亮王蒙謝尚郗超王坦王恭王謐郭文舉謝敷戴逵許詢及亡高祖兄弟及王元琳昆季范汪孫綽張玄殷覬等。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依措心崇信。其間比對。則蘭護開潛深遁崇邃。皆亞跡黃中。或不測之人也。慧遠法師嘗云。釋氏之化無所不可適道固自教

【現代漢語翻譯】 現代漢語譯本：如果用孔老二的儒家學說來比方佛法，那就相差太遠了。為什麼這麼說呢？因為孔老二的儒家學說，是傚法天道來制定人間的規章制度，不敢違背天道。而諸佛所設立的教法，是天道都要奉行，不敢違背佛法。從這個角度來說，實在不能相提並論（現在看到做法事的章醮儀式，類似於世俗的酒肉祭祀、下棋彈琴等行為）。吳主孫權聽后非常高興，任命虞翻為太子太傅，等等。

宋文帝與朝廷大臣討論佛教（六）

出自《高僧傳》等

宋文帝，即宋高祖劉裕的第三個兒子。他聰明睿智，博學多才，以精通事理而聞名。在位三十年期間，他曾經在空閑的時候，從容地向侍中何尚之、吏部羊玄保詢問說：『我從小讀佛經不多，近來更加沒有時間。對於三世因果的道理，我還沒有理解透徹，心裡感到不安。但我又不敢公開表示不同的看法，正是因為你們這些當世的俊傑，大多都尊敬信奉佛教。』 謝靈運常常說，六經的文字在於治理社會、輔助政治，一定要探求性靈的真諦，怎麼能不以佛理作為指導呢？最近我看到顏延之的《折達性論》，宗炳的《難白黑論》，闡明佛法的博大精深，尤其具有精妙的義理，都足以啓發人的心智。如果能使全國上下都崇尚這種教化，那麼我就可以安坐朝廷，實現天下太平了。還用做什麼其他的事情呢？』 何尚之回答說：『平庸之輩大多不相信佛法，像我這樣平庸淺陋的人，更承蒙您的褒獎，實在不敢當。至於前代的英才俊傑，那才不辜負您的英明詔示。』中朝時代已經久遠，難以完全知曉。自東晉以來，像王導、周顗、庾亮、王蒙、謝尚、郗超、王坦之、王恭、王謐、郭文舉、謝敷、戴逵、許詢，以及已故的高祖的兄弟們，還有王元琳兄弟、范汪、孫綽、張玄、殷覬等人，他們有的位居宰輔之列，有的堪為人倫表率，有的寄情于天地之間，有的隱居於山林雲霧之中，都立志歸依佛法，誠心崇信佛教。其中可以相比的，像蘭護、開潛，他們深藏不露，崇邃也是隱遁之士，他們的事蹟都可與黃中比肩，或者還有一些深不可測的人。 慧遠法師曾經說過：『佛教的教化無所不適，通往真理的道路本來就在教化之中。』

【English Translation】 English version: To compare the teachings of Confucius with Buddhism is a vast overestimation. The reason being, Confucianism models its practices on the ways of Heaven, not daring to defy it. The teachings established by the Buddhas are such that even Heaven must follow them, not daring to defy the Buddha. Therefore, they are not comparable (nowadays, I see ritualistic ceremonies resembling secular offerings of wine, meat, chess, and music). Wu's ruler, Sun Quan, was greatly pleased and appointed Yu Fan as the tutor of the crown prince, and so on.

Emperor Wen of Song Discusses Buddhism with Court Officials (6)

From Biographies of Eminent Monks, etc.

Emperor Wen, the third son of Emperor Gaozu of Song (Liu Yu), was known for his intelligence, erudition, and understanding. During his thirty-year reign, he once leisurely inquired of the Attendant-in-Ordinary He Shangzhi and the Minister of Personnel Yang Xuanbao, 'I have not read many scriptures since I was young, and lately, I have even less time. I have not yet fully understood the principle of cause and effect across the three lifetimes, which troubles me. However, I dare not openly express different views, precisely because you, the outstanding figures of our time, mostly respect and believe in Buddhism.' Xie Lingyun often said that the purpose of the Six Classics is to govern society and assist in politics. One must seek the true essence of the spirit; how can one not use Buddhist principles as a guide? Recently, I read Yan Yanzhi's 'Refutation of the Theory of Understanding Nature' and Zong Bing's 'Critique of the Theory of White and Black,' which clarify the profundity of Buddhism and are especially rich in subtle meanings, enough to enlighten people's minds. If the entire country could embrace this teaching, then I could sit in the court and achieve peace throughout the realm. What else would I need to do?' He Shangzhi replied, 'Most ordinary people do not believe in Buddhism, and I, being mediocre and shallow, am even more undeserving of your praise. As for the eminent figures of previous generations, they did not fail your wise decree.' The era of the Jin Dynasty is long past, making it difficult to know everything. Since the crossing of the river (to the Eastern Jin), there have been figures such as Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wenzhu, Xie Fu, Dai Kui, Xu Xun, as well as the deceased brothers of Emperor Gaozu, the Wang Yuanlin brothers, Fan Wang, Sun Chuo, Zhang Xuan, and Yin Ji, among others. Some held positions as prime ministers, some were models of human conduct, some placed their emotions between heaven and earth, and some lived in seclusion among the mountains and mists. All were determined to take refuge in Buddhism and sincerely believed in it. Among those comparable are Lan Hu and Kai Qian, who were deeply hidden, and Chong Sui, who was also a recluse. Their deeds are comparable to those of Huang Zhong, or perhaps there are even more unfathomable individuals. Master Huiyuan once said, 'The teachings of Buddhism are universally applicable, and the path to truth is inherently within the teachings.'

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源。濟俗亦為要務。竊尋此說有契理要。若使家家奉戒。則罪息刑清。陛下所謂坐致太平。誠如聖旨。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊謂秦楚論強兵之事。孫吳盡吞併之術。將無取於此也。帝曰。此非戰國之具。良如卿言。尚之對曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志。茍在吞噬亦無取堯舜之道。豈惟釋教而已哉。帝曰。釋門有卿。亦猶孔門之有季路。所謂惡言不入于耳也。自是文帝致意佛經。及見嚴觀諸僧。輒論道義。屢延殿會躬御地筵同僧列飯。時有沙門竺道生者。秀出群品英義獨拔。帝重之。嘗述生頓悟義。僧等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。時愿延之著離識論。帝命嚴法師辯其同異。往返終日。笑曰。公等今日無愧支許之談也。云云。

元魏孝明召佛道門人論前後七

出魏書

正光元年。明帝加朝服大赦天下。召佛道二宗門人殿前。齋訖。侍中劉騰宣敕。請法師等與道士論議。以釋弟子疑網。時清通觀道士姜斌與融覺寺僧曇謨最對論。帝曰。佛與老子同時不。斌曰。老子西入化胡。佛時以充侍者。明是同時。最曰。何以知之。斌曰。案老子開天經。是以得知。最曰。老子當週何王幾年而生。周何王幾年西入。斌曰。當週定王即位三年乙卯

之歲。于楚國陳郡苦縣厲鄉曲仁里。九月十四日夜子時生。至周簡王四年丁丑歲。事周為守藏吏。簡王十三年遷為太史。至敬王元年庚辰歲。年八十五見周德陵遲。與散關令尹喜西入化胡。斯足明矣。最曰。佛以周昭王二十四年四月八日生。穆王五十二年二月十五日滅度。計入涅槃后經三百四十五年。始到定王三年。老子方生。生已年八十五。至敬王元年。凡經四百二十五年。始與尹喜西遁。據此年載懸殊。無乃謬乎。斌曰。若佛生周昭之時。有何文記。最曰。周書異記漢法本內傳。並有明文。斌曰。孔子既是製法聖人。當時于佛迥無文記何耶。最曰。仁者識同管窺覽不弘遠。案孔子有三備卜經。謂天地人也。佛之文言出在中備。仁者早自披究。不有此迷斌曰。孔子聖人。不言而知。何假卜乎。最曰。惟佛是眾聖之王。四生之首。達一切含靈前後二際吉兇終始。不假卜觀。自余小聖。雖曉未然之理。必藉蓍龜以通靈卦也。侍中尚書令元乂宣敕語。道士姜斌論無宗旨。宜下席。又問。開天經何處得來。是誰所說。即遣中書侍郎魏收尚書郎祖瑩等。就觀取經。帝令議之。太尉丹陽王蕭綜太傅李寔衛尉許伯桃吏部尚書邢欒散騎常侍溫子升等一百七十人。讀訖奏云。老子止著五千文。更無言說。臣等所議。姜斌罪當惑眾。帝加

斌極刑。三藏法師菩提流支苦諫乃止。配徙馬邑。

廣弘明集卷第一 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二

大唐西明寺沙門釋道宣撰

歸正篇第一之二元魏書釋老志　齊著作魏收高齊書述佛志　隋著作王邵

魏書釋老志

齊著作魏收

大人有作司牧生民。結繩以往書契所紀。羲軒已還至於三代。墳典之跡為秦所焚。漢采遺籍復若山丘。固使六家七略班馬區異。釋氏之學聞於前漢武帝。元狩中霍去病獲昆邪王及金人率長丈餘。帝以為大神。列于甘泉宮。燒香禮拜。此則佛道流通之漸也。及開西域。遣張騫使大夏。還云。身毒天竺國有浮圖之教。哀帝元壽中景憲受大月氏王口授浮圖經。

後漢明帝夢金人。項有日光飛行殿庭。傅毅始以佛對帝。遣郎中蔡愔博士秦景等。使于天竺寫浮圖遺範。仍與沙門迦攝摩滕竺法蘭還雒陽。又得經四十二章及釋迦立像。帝令畫工圖之。置清涼臺及顯節陵上。緘經于蘭臺石室浮圖。或言佛陀。聲相轉也。譯云凈覺。言滅穢成明道為聖悟也。凡其經旨。大抵言生生之類皆因行業而起。有過去當今未來。歷三世識神常不滅也。凡為善惡必有報應。漸積勝業陶冶粗鄙。經無數劫藻練神明。乃致無生而得佛道

【現代漢語翻譯】 斌被判處極刑。三藏法師菩提流支（Bodhiruci，一位三藏法師）極力勸諫才得以阻止，改判流放到馬邑。

《廣弘明集》卷第一 大正藏第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第二

大唐西明寺沙門釋道宣撰

《歸正篇》第一之二 元魏書《釋老志》 齊著作魏收《高齊書述佛志》 隋著作王邵

《魏書·釋老志》

齊著作 魏收

聖人有所作為是爲了治理百姓。從結繩記事到有文字記載，自伏羲、黃帝之後到夏商周三代，記載典章制度的書籍被秦朝焚燬。漢朝收集遺留的書籍，數量多如山丘，因此有六家七略，班固和司馬遷加以區分。關於釋迦牟尼（釋氏）的學說，在前漢武帝時期就已有所耳聞。元狩年間，霍去病（一位漢朝將軍）俘獲了昆邪王（匈奴的一個首領）以及一個高一丈多的金人。漢武帝認為這是大神，便將其供奉在甘泉宮，燒香禮拜。這就是佛道流傳的開端。等到開通西域，派遣張騫出使大夏，張騫回來后說，在身毒（印度古稱）天竺（印度古稱）國有浮圖（Buddha，佛陀）的教義。哀帝元壽年間，景憲從大月氏（古代中亞國家）國王那裡接受了口授的浮圖經。

後漢明帝夢見金人，金人的頸項上有日光，在殿庭中飛行。傅毅開始用佛來向皇帝解釋。於是明帝派遣郎中蔡愔、博士秦景等人前往天竺抄寫浮圖的遺法，並與沙門迦攝摩騰（Kasyapa Matanga，一位僧侶）和竺法蘭（Dharmaratna，一位僧侶）一起回到雒陽。他們還帶回了《四十二章經》和釋迦牟尼的立像。明帝命令畫工將佛像畫下來，放置在清涼臺和顯節陵上。經書則被封存在蘭臺石室。浮圖，有人說是佛陀，是聲音的轉變。翻譯成漢語是『凈覺』，意思是滅除污穢，成就光明，得道成為聖人。總的來說，佛經的宗旨是說一切眾生都是因為自身的行為而產生，有過去、現在、未來三世，識神永遠不會消滅。行善作惡必定會有報應，逐漸積累殊勝的功德，去除粗俗的習氣，經過無數劫的修煉，洗練精神，最終達到無生的境界，從而證得佛道。

【English Translation】 Bin was sentenced to death. The Tripiṭaka Master Bodhiruci (a Tripiṭaka Master) vehemently remonstrated, and the execution was stopped. He was instead exiled to Mayi.

Guang Hongming Ji, Volume 1 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 2

Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Returning to the Correct Path, Chapter 1.2: Records on Buddhism and Taoism from the History of the Northern Wei Dynasty; Records on Buddhism by Wei Shou of the Qi Dynasty in the History of the Northern Qi Dynasty; Wang Shao of the Sui Dynasty

Records on Buddhism and Taoism from the History of the Wei Dynasty

Composed by Wei Shou of the Qi Dynasty

Great men act to govern and care for the people. From the tying of knots to the recording of writing, from the time of Fuxi and Xuanyuan to the Three Dynasties (Xia, Shang, Zhou), the records of classics were burned by the Qin Dynasty. The Han Dynasty collected the remaining books, which were as numerous as mountains, leading to the differentiation by Ban Gu and Sima Qian into the Six Schools and Seven Compendia. The teachings of Shakyamuni (Śākya) were heard of during the reign of Emperor Wu of the Former Han Dynasty. During the Yuanshou era, Huo Qubing (a Han Dynasty general) captured the Kunxie King (a Xiongnu leader) and a golden statue over ten feet tall. Emperor Wu considered it a great deity and placed it in the Ganquan Palace, burning incense and paying homage. This was the beginning of the spread of Buddhism. When the Western Regions were opened up, Zhang Qian was sent as an envoy to Daxia. Upon his return, Zhang Qian reported that in Shendu (ancient name for India) and Tianzhu (ancient name for India), there was the teaching of the Buddha (Buddha). During the Yuanshou era of Emperor Ai, Jing Xian received the oral transmission of the Buddha Sutra from the king of Dayuezhi (an ancient Central Asian country).

Emperor Ming of the Later Han Dynasty dreamed of a golden man with sunlight around his neck, flying in the palace courtyard. Fu Yi began to explain to the emperor using the concept of the Buddha. Emperor Ming then sent the courtier Cai Yin and the scholar Qin Jing to Tianzhu to transcribe the remaining teachings of the Buddha, and they returned to Luoyang with the Śramaṇas Kasyapa Matanga (a monk) and Dharmaratna (a monk). They also brought back the Sutra in Forty-Two Sections and a standing statue of Shakyamuni. Emperor Ming ordered painters to depict the Buddha's image and placed it on the Qingliang Terrace and the Xianjie Mausoleum. The sutras were sealed in the stone chamber of the Lantai. 'Buddha' is said to be 'Buddha', a transformation of sound. Translated into Chinese, it means 'Pure Awareness,' meaning to eliminate defilements, achieve enlightenment, and attain sagehood. In general, the essence of the sutras is that all living beings arise from their own actions, with the past, present, and future three existences, and the consciousness never perishes. Good and evil deeds will inevitably have their consequences. Gradually accumulating superior merits, refining crude habits, and after countless kalpas of cultivation, purifying the spirit, one can finally attain the state of non-birth and achieve Buddhahood.

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也。其間階次心行等級非一。皆緣淺以至深。藉微而爲著。率在於積仁順蠲嗜慾。習虛靜而成通照也。故其始修心則依佛法僧。謂之三歸。若君子之三異也。又有五戒。去殺盜淫妄言飲酒。大意與仁義禮信智同。云奉持之則生天人勝處。虧犯則墜鬼畜諸苦。又善惡生處凡有六道焉。

諸服其道者。則剃落鬚髮釋累辭家。結師資遵律度相與和居。治心修凈行乞以自給。謂之沙門。或曰桑門。亦聲相近也。其根業各差。謂之三乘。聲聞緣覺及以大乘。取其可乘運以至道為名也。上根者修六度進萬行。拯度億流彌歷長遠。登覺境而號為佛也。本號釋迦文。此譯能仁。謂德充道備戡濟萬物也。降於天竺迦維羅衛國王之子。生於四月八日夜。從母右脅而出。姿相超異者三十二種。天降嘉瑞亦三十二而應之。以二月十五日而入涅槃。此云滅度。或言常樂我凈。明無遷謝及諸苦累也。又云。諸佛有二義。一者真實。謂至極之體妙絕拘累。不得以方處期。不可以形量限。有感斯應。體常湛然。二權應者。謂和光六道同塵萬類。生滅隨時修短應物。形由感生體非實有。權形雖謝真體不遷。但時無妙感。故莫得常見耳。斯則明佛生非實生滅非實滅也。佛既謝往。香木焚屍靈骨分碎。大小如粒。擊之不壞。焚亦不燋。而有光明神驗。謂

【現代漢語翻譯】 現代漢語譯本： 也。其間階次、心行等級並非單一，都是由淺入深，從小到大，關鍵在於積累仁德、順應天道、減少嗜慾，通過學習虛靜達到通達明照的境界。所以最初修心的人要皈依佛、法、僧，這叫做三歸，類似於君子的三種不同之處。還有五戒，即不殺生、不偷盜、不邪淫、不妄語、不飲酒，大意與仁、義、禮、信、智相同。說奉行這些戒律就能升到天界或人間美好的地方，違犯就會墮入地獄、畜生等痛苦的境地。善惡所產生的去處總共有六道。

那些信奉佛教的人，會剃掉鬚髮，擺脫世俗的牽累，離開家庭，拜師學藝，遵守戒律，和睦相處，專心修行，以乞討為生，這叫做沙門（Śrāmaṇa）。也有叫桑門的，是音譯相近。他們的根基和修行各有不同，分為三乘：聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及大乘（Mahāyāna），取其可以乘坐運載到達真理的意思。上等根器的人修行六度（六波羅蜜，Six Pāramitās），實踐萬行，救度無數眾生，經歷漫長的時間，最終達到覺悟的境界，被稱為佛（Buddha）。最初的佛號是釋迦文（Śākyamuni），翻譯成漢語是能仁，意思是德行圓滿，具備救濟萬物的能力。他降生於天竺（India）迦毗羅衛（Kapilavastu）國王的兒子，生於四月八日夜晚，從母親的右脅出生。他的姿態和相貌超凡脫俗，有三十二種殊勝之處，天降吉祥的徵兆也有三十二種來應和。在二月十五日進入涅槃（Nirvāṇa），這裡翻譯成滅度，也有說是常、樂、我、凈，說明沒有遷變和各種痛苦的束縛。還有人說，諸佛（Buddhas）有兩種含義：一是真實，指的是達到極致的本體，美妙絕倫，不受任何拘束，不能用方位和處所來限定，不能用形狀和大小來衡量，有感應就會有迴應，本體永遠是清凈湛然的。二是權宜應化，指的是與六道眾生和光同塵，與萬物同類，生滅隨時間變化，壽命長短適應事物，形體由感應而生，本體並非真實存在。權宜的形體雖然消失，但真實的本體不會改變，只是因為沒有精妙的感應，所以無法經常見到。這說明佛的出生並非真實的出生，滅亡並非真實的滅亡。佛滅度后，用香木焚燒屍體，靈骨破碎成小粒，敲打不會損壞，焚燒也不會燒焦，而且有光明和神奇的現象，這被稱作舍利（Śarīra）。

【English Translation】 English version: Also, the levels and grades of mental practice within it are not singular. All progress from shallow to deep, from small to significant. It mainly lies in accumulating benevolence, conforming to the natural order, and reducing desires. It involves learning stillness to achieve comprehensive illumination. Therefore, those who initially cultivate their minds take refuge in the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the community), which is called the Three Refuges, similar to the three distinctions of a gentleman. There are also the Five Precepts: abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants. The general meaning is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness. It is said that upholding these precepts leads to rebirth in heavenly or human realms of excellence, while violating them leads to falling into the suffering realms of hell, animals, etc. In general, there are six realms of existence for good and evil.

Those who follow this path shave their heads and beards, relinquish worldly burdens, leave their families, apprentice to teachers, abide by the precepts, and live together harmoniously. They purify their minds, cultivate pure conduct, and sustain themselves by begging, which is called 'Śrāmaṇa' (ascetic). Sometimes it is called 'Sāngmén', which is a similar transliteration. Their roots and practices differ, which are called the Three Vehicles: 'Śrāvakayāna' (the vehicle of hearers), 'Pratyekabuddhayāna' (the vehicle of solitary Buddhas), and 'Mahāyāna' (the Great Vehicle), named for their ability to carry one to the ultimate truth. Those with superior faculties cultivate the Six Perfections (Six Pāramitās), practice myriad deeds, deliver countless beings, and traverse long periods of time, ultimately attaining the state of enlightenment and being called Buddha. The original name was 'Śākyamuni' (Sage of the Shakya clan), which translates to 'Able Benevolent One', meaning that his virtue is complete and his path is fully equipped to save all beings. He descended in India (India), as the son of the king of Kapilavastu (Kapilavastu). He was born on the eighth night of the fourth month, emerging from his mother's right side. His appearance and characteristics were extraordinary, with thirty-two distinct marks, and thirty-two auspicious omens descended from the heavens in response. On the fifteenth day of the second month, he entered 'Nirvāṇa' (Nirvāṇa), which is translated here as 'extinction' or 'passing away'. It is also said to be 'eternal, joyful, self, and pure', indicating the absence of change and all suffering. It is also said that Buddhas (Buddhas) have two meanings: one is the true reality, referring to the ultimate essence, wonderfully free from constraints, which cannot be limited by location or measured by form. When there is a feeling, there is a response, and the essence is always clear and serene. The second is expedient manifestation, referring to harmonizing with the light of the six realms, being like dust with all beings, birth and death changing with time, and lifespan adapting to things. The form arises from feeling, but the essence is not truly existent. Although the expedient form disappears, the true essence does not change, but because there is no subtle feeling at times, it cannot be seen often. This clarifies that the Buddha's birth is not a real birth, and the extinction is not a real extinction. After the Buddha passed away, his body was cremated with fragrant wood, and the relics (Śarīra) were broken into small pieces, the size of grains. They cannot be broken when struck, nor burned when cremated, and they possess light and miraculous phenomena.

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之舍利。弟子收奉竭香花致敬慕建宮宇。謂之為塔。猶宗廟也。故時稱為塔廟者是矣。於後百年。有王阿育者。以神力分佛舍利。役諸鬼神造八萬四千塔。佈於世界。皆同日而就。今雒陽彭城姑臧臨淄。皆有阿育王寺。蓋承其遺蹟焉。而影跡爪齒留于天竺。中途來往者。咸言見之。初說教法后皆著錄。綜覈深致無所漏失。故三藏十二部經。如九流之異。統其大歸終以三乘為本。後有羅漢菩薩。相繼著論贊明經義。以破外道。皆傍諸藏部大義。假立外問而以內法釋之。傳於中國漸流廣矣。漢初沙門皆衣赤布。后乃易以雜色。至於微言隱義。未之詳究。有沙門常山衛道安。性聰敏。日誦萬餘言研求幽旨。慨無師匠。獨坐靜室十有二年。覃思構精神悟妙賾。以前出經多有舛駁。乃正其乖謬。爾後沙門傳法大著中原。

魏先建國出於玄朔。風俗淳一與西域殊絕。故浮圖聲教未之得聞。及神元與魏晉通聘。文帝在洛陽。昭成在襄國。備究南夏佛法之事。太祖平中山。經郡國見沙門皆致敬。禁軍旅無有所犯。有沙門僧朗。與其徒隱於泰山。帝致書以繒素氈罽缽錫為禮。今猶號朗公谷焉。天興元年下詔曰。夫佛法之興其來遠矣。濟益之功冥及存沒。神蹤遺法信可依憑。其敕有司。于京城建飾容範修整宮舍。令信向之徒有所居止

【現代漢語翻譯】 現代漢語譯本： 佛陀的舍利。弟子們收集並供奉，以香花表達敬意，建造宮殿，稱之為塔，如同宗廟一般。因此，當時被稱為塔廟的就是指這個。之後一百年，有阿育王（Ayu Wang，印度孔雀王朝的國王）以神力分佛陀舍利，役使鬼神建造八萬四千座塔，分佈於世界各地，都在同一天建成。現在洛陽、彭城、姑臧、臨淄都有阿育王寺（Ayu Wang Si，阿育王建造的寺廟），大概是繼承了他的遺蹟。而佛陀的影跡、爪、齒則留在天竺（Tian Zhu，古代對印度的稱呼），往來於中途的人，都說見過。最初的說法和教法後來都被記錄下來，綜合考察，深刻細緻，沒有遺漏。所以三藏十二部經（San Zang Shi Er Bu Jing，佛教經典的總稱），如同九流（Jiu Liu，古代的九個學術流派）的差異，但總的歸宿是以三乘（San Cheng，佛教的三種修行方式，即聲聞乘、緣覺乘、菩薩乘）為根本。後來有羅漢（Luo Han，佛教修行達到一定境界的人）菩薩（Pu Sa，立志普度眾生的修行者），相繼著書立論，闡明經義，以破斥外道（Wai Dao，佛教以外的宗教或哲學）。這些都依傍于諸藏部的大義，假設外道的提問，而用內法（Nei Fa，佛教的教義）來解釋。傳入中國后，逐漸流傳開來。漢朝初期，沙門（Sha Men，佛教出家人的通稱）都穿紅色布衣，後來才改為雜色。至於那些精微的言辭和隱晦的意義，還沒有詳細研究。有沙門常山衛道安（Chang Shan Wei Dao An，東晉時期著名的佛教僧侶），天性聰敏，每天能誦讀一萬多字，研究深奧的旨意，慨嘆沒有老師可以請教，獨自坐在靜室裡十多年，深入思考，精神領悟了精妙的道理。因為以前翻譯的佛經有很多錯誤和矛盾，於是就糾正了其中的謬誤。此後，沙門傳法在中原地區非常興盛。

魏國最初建國於玄朔（Xuan Shuo，指北方邊遠地區），風俗淳樸，與西域（Xi Yu，古代對中亞地區的稱呼）截然不同。所以浮圖（Fu Tu，即佛陀）的聲教沒有能夠傳到那裡。等到神元（Shen Yuan，北魏的年號）與魏晉（Wei Jin，指曹魏和西晉）互相通聘，文帝（Wen Di，曹魏的皇帝）在洛陽（Luo Yang，地名），昭成（Zhao Cheng，北魏的皇帝）在襄國（Xiang Guo，地名），詳細瞭解了南方的佛法之事。太祖（Tai Zu，北魏的皇帝）平定中山（Zhong Shan，地名）時，經過郡國，見到沙門都表示尊敬，禁止軍隊有所侵犯。有沙門僧朗（Seng Lang，北魏時期著名的佛教僧侶），和他的弟子隱居在泰山（Tai Shan，地名），皇帝用繒、素、氈、罽、缽、錫作為禮物送給他。現在還被稱為朗公谷（Lang Gong Gu，地名）。天興（Tian Xing，北魏的年號）元年，下詔說：『佛法的興起，由來已久，濟世益人的功德，暗中及於存亡之人。佛的神蹟和遺留的教法，確實可以信賴和依憑。』於是命令有關部門，在京城建造和裝飾佛像，修繕宮舍，讓信奉佛法的人有所居住。

【English Translation】 English version: The relics of the Buddha. Disciples collected and venerated them, expressing their respect with incense and flowers, and built palaces, which were called pagodas, just like ancestral temples. Therefore, what was then called 'pagoda temples' referred to this. A hundred years later, there was King Ashoka (Ayu Wang, an Indian king of the Maurya Dynasty) who, with divine power, divided the Buddha's relics and employed ghosts and spirits to build eighty-four thousand pagodas, distributed throughout the world, all completed on the same day. Now Luoyang, Pengcheng, Guzang, and Linzi all have Ashoka Temples (Ayu Wang Si, temples built by King Ashoka), probably inheriting his legacy. And the Buddha's shadow, nails, and teeth remained in India (Tian Zhu, the ancient name for India), and those who traveled to and from the middle of the journey all said they had seen them. The initial teachings and doctrines were later recorded, comprehensively examined, profound and meticulous, without any omissions. Therefore, the Tripitaka and the Twelve Divisions of Scriptures (San Zang Shi Er Bu Jing, the general term for Buddhist scriptures), like the differences of the Nine Schools (Jiu Liu, the nine ancient schools of thought), ultimately take the Three Vehicles (San Cheng, the three paths of practice in Buddhism, namely Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) as their foundation. Later, Arhats (Luo Han, Buddhist practitioners who have reached a certain level of attainment) and Bodhisattvas (Pu Sa, practitioners who aspire to save all sentient beings) successively wrote treatises to clarify the meaning of the scriptures, in order to refute external paths (Wai Dao, religions or philosophies other than Buddhism). These all relied on the great meaning of the various Tripitaka divisions, hypothetically posing questions from external paths, and explaining them with internal Dharma (Nei Fa, Buddhist teachings). After being introduced to China, they gradually spread widely. In the early Han Dynasty, Sramanas (Sha Men, a general term for Buddhist monks) all wore red cloth robes, which were later changed to various colors. As for those subtle words and hidden meanings, they had not yet been studied in detail. There was Sramana Dao'an of Changshan Wei (Chang Shan Wei Dao An, a famous Buddhist monk of the Eastern Jin Dynasty), who was intelligent by nature, able to recite more than ten thousand words a day, and studied profound meanings. Lamenting that there were no teachers to consult, he sat alone in a quiet room for more than ten years, deeply contemplating and spiritually comprehending subtle principles. Because the previously translated Buddhist scriptures had many errors and contradictions, he corrected the mistakes in them. Since then, the transmission of Dharma by Sramanas flourished greatly in the Central Plains.

The Wei Dynasty initially established its country in Xuanshuo (Xuan Shuo, referring to the remote northern regions), with simple customs, completely different from the Western Regions (Xi Yu, the ancient name for Central Asia). Therefore, the teachings of the Buddha (Fu Tu, i.e., Buddha) could not be transmitted there. When Shenyuan (Shen Yuan, the reign title of the Northern Wei Dynasty) and the Wei and Jin Dynasties (Wei Jin, referring to Cao Wei and Western Jin) exchanged envoys, Emperor Wen (Wen Di, the emperor of Cao Wei) was in Luoyang (Luo Yang, a place name), and Zhaocheng (Zhao Cheng, the emperor of the Northern Wei Dynasty) was in Xiangguo (Xiang Guo, a place name), and they learned in detail about the Buddhist affairs of the South. When Emperor Taizu (Tai Zu, the emperor of the Northern Wei Dynasty) pacified Zhongshan (Zhong Shan, a place name), he passed through the prefectures and kingdoms, and showed respect to the Sramanas he saw, and forbade the army from committing any offenses. There was Sramana Senglang (Seng Lang, a famous Buddhist monk of the Northern Wei Dynasty), who lived in seclusion with his disciples in Mount Tai (Tai Shan, a place name), and the emperor sent him gifts of silk, plain cloth, felt, wool blankets, a begging bowl, and tin. It is still called Langgong Valley (Lang Gong Gu, a place name) today. In the first year of Tianxing (Tian Xing, the reign title of the Northern Wei Dynasty), he issued an edict saying: 'The rise of Buddhism has been long-standing, and its merits of benefiting the world secretly extend to the living and the dead. The divine traces and the teachings left behind can indeed be trusted and relied upon.' Therefore, he ordered the relevant departments to build and decorate Buddha images in the capital, repair palaces and houses, so that those who believe in Buddhism would have a place to live.

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。是歲作五級佛圖耆阇崛山及須彌山殿。加以繢飾別構講堂禪房及沙門座。莫不嚴具焉。

太宗踐位。亦遵先業。京邑四方建立影象。仍令沙門敷導民俗。皇始中趙郡沙門法果。戒行精至開演法籍。太祖詔徴以為沙門統綰攝僧徒。言多允愜供施甚厚。太宗崇敬彌加於前。永興中前後授以輔國宜城子忠信侯安城公之號。皆固辭。帝常親倖其居。以門狹小不容輿輦。更廣大之。年八十餘。太常中卒。帝三臨其喪。追贈老壽將軍趙胡靈公。初果年四十始為沙門。有子曰猛。詔令襲果所加爵(云云所述沙門等文多不載)。

世祖燾即位。亦遵太祖太宗之業。每引高德沙門與共談論。四月八日輿諸佛像行於廣衢。帝親御門樓臨觀散花以致禮敬。世祖平赫連昌。得沙門惠始。本張氏。清河人。聞羅什出經。詣長安見之觀習禪定。于白渠北。晝則入城聽講。夕還處靜三輔。有識者多宗之。劉裕滅姚泓。留子義真鎮長安。真及僚佐皆敬重焉。后義真之去長安也。赫連屈局追敗之。道俗少長咸見坑戮。惠始身被白刃而體不傷。屈局大怒召始於前。以所佩寶劍自擊之。又不能害。乃懼而謝罪。后至京都多所訓導。人莫測其跡。世祖重之。每加禮敬。自初習禪至於沒世。五十餘年。未嘗寢臥。跣行泥塵初不污足。色愈鮮白。世號

【現代漢語翻譯】 現代漢語譯本：

當年，他們建造了五層佛塔，耆阇崛山（Grdhakuta，靈鷲山）和須彌山殿（Mount Sumeru，佛教宇宙觀中的聖山）。加以彩繪裝飾，另外建造了講堂、禪房以及僧侶的座位，無不莊嚴完備。 太宗皇帝即位后，也遵循先帝的遺業，在京城內外各地建造佛像，並命令僧侶向百姓宣講佛法。皇始年間，趙郡的僧人法果（Faguo，人名），戒律精嚴，深入研究佛經。太祖皇帝下詔徵召他擔任沙門統，管理僧侶事務。他的言論大多符合皇帝的心意，得到的供養非常豐厚。太宗皇帝對他的崇敬超過了先帝。永興年間，先後授予他輔國宜城子、忠信侯、安城公的稱號，他都堅決推辭。皇帝經常親自前往他的住所，因為門太狹小，車駕無法進入，便擴建了它。八十多歲時，在太常年間去世。皇帝三次親臨他的喪禮，追贈他老壽將軍、趙胡靈公的稱號。當初，法果四十歲才出家為僧，有個兒子叫猛（Meng，人名），皇帝下詔讓他繼承法果所受的爵位（以上所說的僧侶等事蹟，大多沒有記載）。 世祖拓跋燾（Tuoba Tao，北魏皇帝）即位后，也遵循太祖和太宗的遺業，經常召見有高尚品德的僧侶，與他們一同談論佛法。四月八日，用車輛載著佛像在寬闊的街道上游行。皇帝親自登上城門樓，觀看並散花，以表達敬意。世祖平定了赫連昌（Helian Chang，人名）后，得到了僧人惠始（Huishi，人名）。他本姓張（Zhang，姓氏），是清河人。聽說鳩摩羅什（Kumarajiva，著名譯經師）翻譯佛經，便前往長安拜見他，學習禪定，住在白渠北邊。白天就進城聽講，晚上回到安靜的地方。三輔地區有見識的人大多尊崇他。劉裕（Liu Yu，人名）滅掉姚泓（Yao Hong，人名）后，留下兒子劉義真（Liu Yizhen，人名）鎮守長安。劉義真和他的僚屬都非常敬重惠始。後來劉義真離開長安時，赫連屈局（Helian Quju，人名）追擊並打敗了他，城中的僧人和百姓都被殺害。惠始身中數刀，身體卻沒有受傷。赫連屈局大怒，召惠始到面前，用自己佩戴的寶劍砍他，仍然不能傷害他，於是感到害怕並向他謝罪。後來惠始來到京都，教導了很多人，人們無法測度他的行為。世祖皇帝非常器重他，對他非常尊敬。自從開始學習禪定直到去世，五十多年間，他從未躺下睡覺。赤腳行走在泥土中，腳卻從不沾染污垢，臉色更加鮮艷白皙，世人稱他為

【English Translation】 English version:

In that year, they constructed five-storied Buddhist pagodas, Grdhakuta (Vulture Peak) and Mount Sumeru halls. They were adorned with colorful decorations, and separate lecture halls, meditation rooms, and monks' seats were built, all of which were solemnly and completely furnished. Emperor Taizong ascended the throne and also followed the legacy of his predecessors, establishing images throughout the capital and surrounding areas. He also ordered monks to preach and guide the people. During the Huangshi era, the monk Faguo (Faguo, personal name) from Zhao Commandery was strict in his observance of precepts and deeply studied the Buddhist scriptures. Emperor Taizu issued an edict summoning him to serve as the Sangha Chief, managing the monastic affairs. His words were mostly in accordance with the emperor's wishes, and he received generous offerings. Emperor Taizong's respect for him surpassed that of his predecessor. During the Yongxing era, he was successively granted the titles of Assistant State Duke of Yicheng, Marquis of Zhongxin, and Duke of Ancheng, all of which he firmly declined. The emperor often personally visited his residence, and because the gate was too narrow to accommodate the imperial carriage, he had it widened. He passed away at the age of eighty during the Taichang era. The emperor attended his funeral three times and posthumously bestowed upon him the title of General of Longevity and Duke Ling of Zhao Hu. Initially, Faguo became a monk at the age of forty and had a son named Meng (Meng, personal name). The emperor issued an edict ordering him to inherit the titles conferred upon Faguo (the accounts of the aforementioned monks are mostly not recorded). Emperor Shizu Tuoba Tao (Tuoba Tao, Emperor of Northern Wei) ascended the throne and also followed the legacy of Emperors Taizu and Taizong, often summoning monks of high virtue to discuss Buddhist teachings with him. On the eighth day of the fourth month, he had images of the Buddhas carried in carriages through the wide streets. The emperor personally ascended the city gate tower to observe and scatter flowers as a sign of respect. After Emperor Shizu pacified Helian Chang (Helian Chang, personal name), he obtained the monk Huishi (Huishi, personal name). Originally surnamed Zhang (Zhang, surname), he was from Qinghe. Having heard of Kumarajiva's (Kumarajiva, famous translator of Buddhist scriptures) translation of scriptures, he went to Chang'an to see him, study meditation, and resided north of the Bai Canal. During the day, he would enter the city to listen to lectures, and in the evening, he would return to a quiet place. Many discerning people in the Three Auxiliary Regions revered him. After Liu Yu (Liu Yu, personal name) extinguished Yao Hong (Yao Hong, personal name), he left his son Liu Yizhen (Liu Yizhen, personal name) to guard Chang'an. Liu Yizhen and his officials all respected Huishi. Later, when Liu Yizhen left Chang'an, Helian Quju (Helian Quju, personal name) pursued and defeated him, and the monks and common people in the city were slaughtered. Huishi was struck by several blades, but his body was not injured. Helian Quju was furious and summoned Huishi before him, striking him with his own treasured sword, but still could not harm him. He then became fearful and apologized to him. Later, Huishi came to the capital and taught many people, and people could not fathom his actions. Emperor Shizu valued him greatly and treated him with great respect. From the beginning of his study of meditation until his death, for more than fifty years, he never lay down to sleep. He walked barefoot in the mud, but his feet were never soiled, and his complexion became even more radiant and white. People called him

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白腳阿練。自知終期齋潔端坐。僧徒滿側。凝泊而絕。停屍十日。容色如一。死十餘年開殯改葬。初不傾壞。舉世異之。送葬者六千餘人。莫不感慟。中書監高允為傳頌其德跡。蒙上立石精舍。影象焉存。

世祖雅好莊老。諷味晨夕。而富於春秋。銳志武功。雖歸宗佛法敬重沙門。而未覽經教深求緣報之旨。及得寇謙之道以清靜無為有仙化之證。遂信行其術。司徒崔浩奉謙之道。尤不信佛。與帝言數加誹毀。謂虛誕為世費。帝以其辯博頗信之。會蓋吳反於杏城。關中騷擾。帝西伐至長安入寺中觀焉。沙門飲從官酒。入其便室見有財產弓矢及牧守富人所寄藏物。蓋以萬計。帝先忿沙門非法。浩時從行。因進其說下詔誅長安沙門。焚破佛像。敕留臺下。四方一依長安行事。又詔曰。彼沙門者假西戎虛誕妄生妖㜸。非所以齊一政化布淳德于天下也。自王公已下有私養沙門者。皆送過期不出沙門。身死容者誅一門。時恭宗為太子監國。素敬佛道。頻表陳刑殺之濫又非影象之罪。再三帝不許。乃下詔曰。昔後漢荒君。信惑邪偽妄假睡夢。信胡妖鬼以亂天常。自古九州無此也。夸誕大言不本人情。叔季之世。闇君亂主莫不眩焉。由是政教不行。禮義大壞。鬼道熾盛。視王者之法蔑如也。自此已來繼代禍亂天罰極行生民死盡。

【現代漢語翻譯】 現代漢語譯本：白腳阿練（Aran，人名）。他預知自己將要去世，於是齋戒沐浴，端正地坐著。僧侶們站滿了他的周圍。他平靜地停止了呼吸。停放屍體十天，容貌顏色和生前一樣。去世十多年後，開棺改葬，屍體竟然沒有腐壞。世人都對此感到驚異。送葬的人有六千多人，無不感動悲痛。中書監高允為他撰寫傳記，頌揚他的德行。皇帝恩準為他建立石製精舍，他的畫像至今還儲存在那裡。

世祖（Taiwu，北魏皇帝）平時喜歡老莊學說，早晚吟詠玩味。正值壯年，有開疆拓土的雄心壯志。雖然也信奉佛法，敬重僧人，但沒有深入研讀佛經，探求因緣果報的真諦。後來得到寇謙之（Kou Qianzhi，道士）的道術，認為可以通過清靜無為而得道成仙，於是信奉並修行他的法術。司徒崔浩（Cui Hao，官名）信奉寇謙之的道術，尤其不相信佛教。多次在皇帝面前詆譭佛教，說佛教虛妄荒誕，浪費社會資源。皇帝因為他能言善辯，所以比較相信他。恰逢蓋吳（Gai Wu，人名）在杏城發動叛亂，關中地區動盪不安。皇帝西征到達長安，進入寺廟中視察。僧人飲用官員的酒，進入他們的廁所，發現裡面有財產、弓箭以及地方官員和富人寄存在那裡的物品，數量多達上萬。皇帝原本就對僧人的非法行為感到憤怒。崔浩當時隨行，於是趁機進言，皇帝下詔誅殺長安的僧人，焚燬佛像。命令留守臺執行，各地都按照長安的做法執行。皇帝又下詔說：『那些僧人，假借西戎的虛妄之說，憑空捏造妖言邪說，不是用來統一政治教化，向天下百姓傳播淳樸德行的。』從王公以下，有私自供養僧人的，都要將僧人送官，過期不送的，僧人處死，窩藏者滿門抄斬。當時恭宗（Gongzong，太子）擔任太子，代理國政，一向敬重佛法。多次上表陳述刑罰殺戮的泛濫，而且罪不在佛像。再三勸諫，皇帝不聽。於是下詔說：『從前後漢的昏庸君主，相信迷惑于虛假的睡夢，相信胡人的妖鬼，擾亂了天道常理。自古九州沒有這樣的事情。誇大其詞，不符合人情。末世的昏君亂主，沒有不被迷惑的。因此政治教化不能推行，禮義道德徹底敗壞，鬼道盛行，把王者的法度看得一文不值。從此以後，接連不斷的災禍和動亂，上天降下的懲罰，使得百姓死亡殆盡。

【English Translation】 English version: Aran (a personal name), the 'White-Footed Ascetic'. Knowing his end was near, he purified himself with fasting and sat upright in meditation. Monks filled the space around him. He calmly ceased to breathe. His body was kept for ten days, and his appearance remained unchanged. More than ten years after his death, when his coffin was opened for reburial, his body had not decayed. The world marveled at this. More than six thousand people attended his funeral, and all were moved to tears. Gao Yun (a government official), the Director of the Imperial Secretariat, wrote a biography praising his virtuous deeds. The emperor granted the construction of a stone hermitage in his honor, and his portrait remains there to this day.

Emperor Taiwu (of the Northern Wei dynasty) was fond of the teachings of Laozi and Zhuangzi, savoring them morning and evening. Being in the prime of his life, he had great ambitions for military achievements. Although he revered Buddhism and respected monks, he had not deeply studied the Buddhist scriptures to understand the principles of karma and retribution. Later, he obtained the Daoist teachings of Kou Qianzhi (a Daoist priest), believing that one could achieve immortality through quietude and non-action, and thus he embraced and practiced his methods. Cui Hao (a government official), the Minister of Works, adhered to Kou Qianzhi's Daoism and particularly disbelieved in Buddhism. He frequently slandered Buddhism before the emperor, calling it false and wasteful. The emperor, impressed by his eloquence, somewhat believed him. Coincidentally, Gai Wu (a personal name) rebelled in Xingcheng, causing unrest in the Guanzhong region. The emperor led a western expedition to Chang'an and entered a temple to inspect it. Monks were drinking the officials' wine, and upon entering their private rooms, they found property, bows and arrows, and items deposited by local officials and wealthy people, amounting to tens of thousands. The emperor was already angered by the monks' illegal activities. Cui Hao, who was accompanying him, seized the opportunity to advise the emperor, who then issued an edict to execute the monks of Chang'an and burn Buddhist images. The order was sent to the local authorities, and all regions followed the example of Chang'an. The emperor further decreed: 'Those monks, relying on the false and absurd teachings of the Western barbarians, fabricate妖㜸 (supernatural and misleading stories). They are not the way to unify political teachings and spread pure virtue among the people.' From princes and dukes downwards, anyone who privately supports monks must send them to the authorities. Those who fail to do so by the deadline will have the monks executed, and those who harbor them will have their entire families executed. At that time, Crown Prince Gongzong (太子) was regent, overseeing the state affairs, and had always respected Buddhism. He repeatedly submitted memorials, arguing that the executions were excessive and that the images were not to blame. The emperor repeatedly refused. He then issued an edict saying: 'In the past, the foolish rulers of the Later Han dynasty were deluded by false dreams and believed in the妖鬼 (demons and ghosts) of the barbarians, disrupting the natural order. Such things have never happened in the nine provinces since ancient times. Exaggerated and unfounded claims do not accord with human nature. The foolish and chaotic rulers of the degenerate ages were all deceived by them. As a result, political teachings could not be implemented, and ritual and morality were completely corrupted. The way of ghosts flourished, and the laws of the rulers were regarded as worthless. Since then, successive disasters and rebellions, and the punishments sent by Heaven, have caused the people to die in great numbers.'

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五服之內鞠為丘墟。千里蕭條不見人跡。皆由於此。朕承天緒屬。當窮運之弊。欲除偽定真。復羲農之政其一切蕩除胡神滅其軌跡。庶無謝于風氏矣。自今已后敢有事胡神。及造其形像泥人銅人者門誅。雖言胡神問今胡人若有若無皆是前代漢人無賴子弟劉元真呂伯強之徒接乞胡之誕言。用老莊之虛假。附而益之。皆非真實。至使王法廢而不行。蓋大奸之魁也。世有非常之人。能行非常之事。非朕孰能去此歷代之偽物。有司宣告。在所諸有佛圖形像及胡經皆擊破焚除。沙門無少長悉坑之。是歲真君七年三月也。恭宗言雖不用。然猶緩宣詔書。遠近豫知各得為計。京邑四方沙門多亡匿而免者。其金銀寶像經論。大得秘藏。至於土木寺塔聲教所及。皆畢除毀。

集論者曰。帝本戎馬之鄉。素絕文義之跡。既參軍事所往誅殄。惟斯為政余無涉言。故殺史官恥述過也。屬崔浩密構莫識佞辯。遂行誅除。時以為一代之快意也。不久癘及。追悔無由。視崔浩若仇讎。淫刑酷毒為天下同笑也。

初浩與寇謙同從。苦與浩爭浩不從。謙曰。卿今促年壽滅門戶矣。至真君十一年。浩誅備五刑。時年七十。帝頗悔之。然業已行難中修復。恭宗潛欲興之。未敢言也。時法令寬弛。存信之家奉事沙門。竊法服講誦者殷矣。至十三年二

月因癘而崩。子晃讒死。而孫立焉。

檢別傳。浩非毀佛法。宗尚天師寇謙之。學仙道也。妻郭氏敬信釋典。誦金剛般若。浩取焚之。捐灰于廁。及幽執檻車送于城南。使衛士十人行溲其上。呼聲嗷嗷聞於行路。浩曰。斯吾投經之現報也。初浩得肆其佞。誅夷釋門。深文加謗昌言下詔。以為妖鬼之大魁也。帝未委之。可謂非常之人。能行非常之事。信矣。浩門既誅。清河崔氏無遠近。及范陽盧氏。太原郭氏河東柳氏。皆浩之親姻也。盡夷其族。詩云。讒人罔極。交亂四國。驗矣。集論者曰。自古三公之加刑者。斯最酷也。豈非恨其飾詐邪佞濫毒仁祠致癘及躬無由自免顯戮讒構密悔前愆。克己復禮固難則矣。不自責于闇惑。方乃作虐尤人。終非靜過。畢為噬臍者所及。昔龍逢之遭夏桀。比於之剖殷辛。炮烙以樹嚴刑。酒池以悅臣妾。時人豈謂為正化也。縱而飾非褒而唱善。及后南巢被放白旗懸首。無有代者身自當之。國除身喪無所追收。禍不旋踵自貽伊戚。㳂斯已后。代代率然禪讓之道。魏文開其實錄。核於終古。堯舜其猶病諸。故佛經曰。二儀尚殞。國有何常。斯至言也。世祖若能撫躬反問本隸幽都禮義之所不行慈濟。由來莫識。不知昔乘何業奄有中原。如何恣此昏兇。行茲傲虐。事不可也。用此自勵追悔絕乎

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。

時有沙門玄高者。空門之秀杰也。通靈感眾。道王河西涼平。東歸太武信重。為太子晃之師也。晃孝敬自天崇仰佛法。崔寇得幸于帝。恐晃攝政或見危逐。密讒于帝謂有異圖可不先慮。帝乃信之。便幽太子于深宮。帝夢其祖父執劍怒曰。太子仁孝忠誠允著。如何信讒。帝寤集朝臣以述之。諸雄伯曰。太子無事。枉見幽辱。帝又信之。以真君五年正月。下詔曰。朕承祖宗重光之緒。思闡鴻業恢隆萬代。武功雖昭而文教未暢。非所以崇太平之治也。今域內安逸百姓富昌。宜定製度為萬世之法。夫陰陽有往復。四時有代序。授子任賢安全相付。所以休息疲勞式固長久。古今不易之令典也。可令皇太子嗣理萬機總統百揆。更舉賢良以備列職。擇人授任而黜陟之。其朝士庶民。皆稱臣于太子。云云。崔浩又譖云。太子前事實有謀心。但結高公道術。故令先帝降夢。如此物論事蹟難明。若不早除必為巨害。帝又納之。即幽太子死之。又收高於平城南縊之。即宋元嘉二十一年也。爾夜門人莫知其死。忽有光明繞塔入房。有聲曰。吾已逝矣。弟子等奔赴尸所。請告遺訣。高蹶然起坐曰。大法應化隨緣盛衰。盛衰在跡理恒湛然。但念汝等不久復當如我耳。汝等死後法當復興。善自修心無令後悔。言已便臥而絕。崔浩讒辭既深。

【現代漢語翻譯】 現代漢語譯本：

當時有一位名叫玄高的沙門（shamen，佛教出家人的通稱）。他是空門（kongmen，佛教）中的傑出人物，擁有通靈感應的能力，在河西涼平一帶享有盛名。他後來跟隨太子晃（Huang）回到太武帝（Taiwu Di）身邊，受到太武帝的信任和器重，成為太子晃的老師。太子晃天性孝順恭敬，崇尚佛法。崔浩（Cui Hao）、寇（Kou）等人受到皇帝的寵幸，擔心太子晃攝政後會對他們不利，便暗中向皇帝進讒言，說太子晃有異心，應該及早防備。皇帝聽信了讒言，便將太子晃幽禁在深宮之中。皇帝夢見他的祖父拿著劍憤怒地說：『太子仁孝忠誠，衆所周知，怎麼能聽信讒言呢？』皇帝醒來后，召集朝臣講述了這個夢。諸位大臣都說：『太子沒有做錯什麼，卻無辜地被幽禁。』皇帝又相信了他們的話。於是在真君五年（公元444年）正月，下詔說：『朕繼承祖先的光輝事業，想要發揚光大，使國家昌盛萬代。雖然武功顯赫，但文教還不夠興盛，這不足以實現太平盛世。現在國內安定，百姓富裕，應該制定制度，作為萬世的法則。陰陽有往復，四季有更替，將國家大事交給兒子和賢能的人，讓他們安全地相互輔佐，這樣才能使國家長治久安。這是古今不變的法令。可以命令皇太子繼承處理國家大事，總領百官。再選拔賢良的人才來擔任各級官職，根據他們的表現進行陞遷或罷免。朝廷官員和百姓，都要向太子稱臣。』等等。崔浩又進讒言說：『太子之前確實有謀反之心，只是結交了玄高和尚，利用他的道術，所以才讓先帝降夢。像這樣的事情難以查明，如果不早點除掉他，必定會成為巨大的禍害。』皇帝又聽信了他的話，立即將太子晃處死。又將玄高抓到平城南邊縊死。那是宋元嘉二十一年（公元444年）。那天晚上，玄高的弟子們不知道他已經去世。忽然有光明環繞著佛塔進入房間，有聲音說：『我已經去世了。』弟子們奔赴玄高的屍體旁，請求他留下遺言。玄高突然起身坐著說：『大法的應化，隨著因緣而盛衰。盛衰只是表象，真理永遠不變。只是要記住，你們不久也會像我一樣死去。你們死後，佛法將會復興。好好修心，不要留下後悔。』說完便躺下去世了。崔浩的讒言非常惡毒。

English version:

At that time, there was a Shramana (Shramana, a general term for Buddhist monks) named Xuan Gao. He was an outstanding figure in the Kongmen (Kongmen, Buddhism), possessing the ability to communicate with spirits and influence the masses. He enjoyed great fame in the Hexi Liangping area. Later, he followed Crown Prince Huang (Huang) back to Emperor Taiwu (Taiwu Di), where he was trusted and valued, becoming the Crown Prince's teacher. Crown Prince Huang was naturally filial and respectful, and he revered Buddhism. Cui Hao (Cui Hao) and Kou (Kou), among others, were favored by the Emperor. Fearing that Crown Prince Huang would be unfavorable to them after taking power, they secretly slandered the Emperor, saying that Crown Prince Huang had ulterior motives and should be guarded against early on. The Emperor believed their slander and imprisoned Crown Prince Huang in the deep palace. The Emperor dreamed that his grandfather was holding a sword and angrily said, 'The Crown Prince is benevolent, filial, and loyal, as everyone knows. How can you believe slander?' When the Emperor woke up, he summoned his court officials to tell them about the dream. The ministers all said, 'The Crown Prince has done nothing wrong, yet he has been unjustly imprisoned.' The Emperor believed them again. Therefore, in the first month of the fifth year of the Zhenjun era (444 AD), he issued an edict saying, 'I have inherited the glorious cause of my ancestors and want to carry it forward, making the country prosperous for generations. Although military achievements are remarkable, cultural education is not yet flourishing enough, which is not enough to achieve a peaceful and prosperous world. Now that the country is stable and the people are prosperous, we should establish a system as the law for all ages. Yin and Yang have their cycles, and the four seasons alternate. Entrusting the affairs of the country to the son and the virtuous, allowing them to safely assist each other, will ensure the long-term stability of the country. This is an unchanging decree from ancient times. The Crown Prince can be ordered to inherit the handling of state affairs and lead all officials. Select virtuous and talented people to fill positions at all levels, and promote or demote them based on their performance. Court officials and the people must address the Crown Prince as their subject.' And so on. Cui Hao then slandered again, saying, 'The Crown Prince did have rebellious intentions before, but he befriended the monk Xuan Gao and used his Taoist skills, which is why the late Emperor appeared in a dream. Such matters are difficult to investigate, and if he is not eliminated early, he will surely become a great disaster.' The Emperor believed him again and immediately executed Crown Prince Huang. Xuan Gao was also arrested and hanged south of Pingcheng. That was the twenty-first year of the Yuanjia era of the Song Dynasty (444 AD). That night, Xuan Gao's disciples did not know that he had passed away. Suddenly, there was light surrounding the pagoda and entering the room, and a voice said, 'I have passed away.' The disciples rushed to Xuan Gao's body, asking him to leave a last word. Xuan Gao suddenly sat up and said, 'The response and transformation of the Great Dharma rise and fall with conditions. Rise and fall are just appearances, the truth is eternal. Just remember that you will soon die like me. After you die, the Dharma will be revived. Cultivate your minds well and do not leave regrets.' After saying that, he lay down and passed away. Cui Hao's slander was very malicious.

【English Translation】 English translation line 1 English translation line 2

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能令父猜其子。乃至幽死。況沙門乎。

太武以真君十三年二月五日崩。太子先已幽死。吳王以九日即位。改元永平。十月一日吳王又崩。帝孫諱浚即位。改元興安。是為文成帝也。廟號高宗。然佛教遠大光明四海。此洲萬國無王不奉。魏北雖除南宋彌盛。稱為真君明主。不亦惑乎。猜子而信賊臣。孰可悼乎。感癘而自嬰禍。斯酷甚乎。民思返政。存立非一。

興安元年高宗踐極。下詔曰。夫為帝王者。必祇奉明靈顯彰仁道。其能惠著生民濟益群品者。雖存往古猶序其風烈。是以春秋嘉崇明之禮。祭典載功施之族。況釋教如來功濟大千惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪。開演正覺。故前代已來莫不崇尚。亦我國家常所尊事也。世祖太武皇帝。開廣邊荒德澤遐被。沙門道士善行純誠。如惠始之倫無遠不至。風義相感往往如林。夫山海之深怪物多有。姦淫之儔得容假託。諸寺之中致有兇黨。是以先朝因其瑕釁戮其有罪。有司失旨一切禁斷。景穆皇帝每為慨然。值軍國多事。未遑修復。朕承鴻緒君臨萬邦。思述先志以隆斯道。今制諸州城郡縣。于眾居之所。各聽建佛圖一區。任其財用不制會限。其有好樂道法欲為沙門。不問長幼。出於良家性行素篤。鄉

【現代漢語翻譯】 現代漢語譯本：甚至會使父親猜疑自己的兒子，最終導致冤死，更何況是沙門（指佛教出家人）呢？

太武帝在真君十三年二月初五駕崩，太子之前已經被幽禁而死。吳王在二月初九即位，改年號為永平。十月初一吳王也駕崩，太武帝的孫子拓跋浚即位，改年號為興安，這就是文成帝，廟號高宗。然而佛教的遠大光明照耀四海，這個洲上的萬國沒有哪個國王不信奉。北魏雖然廢除了佛教，南朝宋國卻更加興盛。稱太武帝為真君明主，難道不是迷惑嗎？猜疑自己的兒子而信任奸臣，有什麼值得哀悼的呢？因為感染疾病而自己招致禍患，這難道不殘酷嗎？百姓思念恢復正統，擁立的人不止一個。

興安元年，高宗即位，頒佈詔書說：『作為帝王的人，必須恭敬地奉祀神靈，彰顯仁義之道。那些能夠恩惠百姓、濟助萬物的人，即使是古代的人物，也要記載他們的功績。因此，《春秋》讚美崇明的美德，祭祀典籍記載有功績的氏族。更何況釋教如來（指佛陀）的功德普及大千世界，恩惠流佈到世間。尋求生死解脫的人讚嘆他的通達，研究文章義理的人珍視他的精妙法門。佛教有助於王政的禁令，增益仁義智慧的善良本性，排除各種邪惡，開演正覺。所以前代以來沒有不崇尚佛教的，也是我國一直以來所尊崇的事業。世祖太武皇帝，開疆拓土，恩德廣被，沙門（指佛教出家人）和道士的善行純潔真誠，像惠始這樣的人，不遠萬里而來，風尚道義互相感應，像樹林一樣眾多。但是山海深處，怪物很多，姦淫之徒得以假託。寺廟之中竟然有兇惡的團伙。因此先朝因為他們的過失而誅殺有罪之人，主管官員失誤，一切禁止。景穆皇帝常常為此感到慨嘆，但正值軍國大事繁多，沒有來得及修復。我繼承先人的事業，君臨天下，想繼承先人的遺志來弘揚佛道。現在規定各州城郡縣，在百姓聚居的地方，各自允許建造佛寺一處，任憑他們使用財物，不限制數量。那些愛好佛法想要出家為沙門（指佛教出家人）的人，不論年齡大小，只要是出身良家，性情行為一向篤厚，鄉'

【English Translation】 English version: It can even cause a father to suspect his own son, leading to wrongful death. How much more so for a Shramana (Buddhist monk)?

Emperor Taiwu died on the fifth day of the second month of the thirteenth year of the Zhenjun era. The crown prince had already been imprisoned and died. Prince Wu ascended the throne on the ninth day of the second month, changing the era name to Yongping. On the first day of the tenth month, Prince Wu also died. Emperor Taiwu's grandson, Tuoba Jun, ascended the throne, changing the era name to Xing'an. This was Emperor Wencheng, whose temple name was Gaozong. However, the vast and radiant light of Buddhism shines throughout the four seas. In this continent, there is no kingdom that does not revere it. Although the Northern Wei eliminated Buddhism, the Southern Song flourished even more. To call Emperor Taiwu a true and enlightened ruler is surely a delusion. Suspecting his own son and trusting treacherous officials, what is there to lament? Afflicted by disease and bringing misfortune upon himself, is this not extremely cruel? The people long for the restoration of legitimate rule, and there is more than one who seeks to establish it.

In the first year of Xing'an, Emperor Gaozong ascended the throne and issued an edict, saying: 'As emperors and kings, we must reverently worship the enlightened spirits and manifest the path of benevolence. Those who can benefit the people and aid all beings, even if they are figures from ancient times, their merits should be recorded. Therefore, the 'Spring and Autumn Annals' praises the virtue of Chongming, and the sacrificial texts record the clans with meritorious deeds. How much more so should we honor Shakyamuni Tathagata (Buddha), whose merits extend throughout the great thousand worlds and whose grace flows to the realms of dust. Those who seek liberation from birth and death admire his profound understanding, and those who study literature and meaning value his wondrous teachings. Buddhism aids the prohibitions of royal governance, enhances the good nature of benevolence, wisdom, and expels various evils, expounding the Right Enlightenment. Therefore, since previous generations, none have failed to revere it, and it is also what our country has always honored. Emperor Shizu Taiwu, expanded the borders and his virtue was widely bestowed. The good deeds of Shramanas (Buddhist monks) and Daoists are pure and sincere. People like Hui Shi came from afar, and their virtuous influence resonated like a forest. However, in the depths of mountains and seas, there are many monsters, and licentious people are able to falsely claim legitimacy. Within the temples, there are even wicked gangs. Therefore, the previous dynasty, because of their faults, executed the guilty, and the officials in charge made mistakes, prohibiting everything. Emperor Jingmu often lamented this, but due to the many important military and national affairs, he did not have time to restore it. I inherit the legacy of my ancestors, ruling over all nations, and I wish to continue the aspirations of my predecessors to promote the Buddhist path. Now, it is decreed that in each prefecture, city, county, in the places where people reside, each is allowed to build one Buddhist temple, allowing them to use their wealth without limiting the amount. Those who love the Dharma and wish to become Shramanas (Buddhist monks), regardless of age, as long as they are from good families, and their nature and conduct have always been sincere, the village'

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里所明者聽出家。率大州五十。小州三十人。足以化惡就善播揚道教也。于即天下承風朝不及夕往時所毀圖寺。並還修復。佛像經論皆得顯出。於時罽賓王種沙門師賢者。東遊涼城。又游京下。值罷佛法。權假醫術而守道不改。于修復日即為沙門。同輩五人。帝親為下發。賢為僧統。云云。

興光元年敕有司。於五級大寺。為太祖已下五帝。鑄釋迦文像五軀。各長一丈六尺。用赤金二十五萬斤。

沙門曇曜帝禮為師。請帝于京西武州西山石壁。開窟五所鐫佛像各一。高者七十尺。次六十尺。雕飾奇偉冠于萬代。今時見者傳云。谷深三十里。東為僧寺。名曰靈巖。西頭尼寺。各鑿石為龕。容千人。已還者相次櫛比。石崖中七里極高峻。佛龕相連余處。時有斷續。佛像數量孰測其計。有一道人。年八十。禮像為業。一像一拜至於中龕而死。屍僵伏地。以石封之。今見存焉。莫測時代。在朔州東三百里恒安鎮西二十餘里。往往來者述之。誠不思議之福事也。

皇興元年高祖孝文誕載。于恒安北臺起永寧寺七級佛圖。高三百餘尺。基架博敝。為天下第一。又于天宮寺。造釋迦文像。高四十三尺。用赤金十萬斤黃金六百斤。又構三級石佛圖高十丈。榱棟楣楹上下重結。大小皆石。鎮固巧密為京華壯觀。

【現代漢語翻譯】 現代漢語譯本： 關於允許僧侶出家一事，規定大州允許五十人，小州允許三十人。這樣就足以教化惡人向善，傳播佛教教義。於是天下人都順應風氣，爭先恐後地修復往日被毀壞的寺廟。佛像和經書都得以重新顯現。當時，罽賓（Kashmir）的王子出身的沙門（śrāmaṇa，出家求道者）師賢（name of a monk）來到了涼城，又遊歷到京城。正趕上禁止佛教，他暫時以醫術為掩護，堅守自己的信仰沒有改變。在修復寺廟的日子裡，他正式成為沙門，與他同輩的有五人。皇帝親自為他們剃度。師賢被任命為僧統（head of monks）。 興光元年，皇帝下令有關部門，在五級大寺里，為太祖（great founding emperor）以下的五位皇帝，鑄造釋迦牟尼佛像五尊，每尊高一丈六尺，用赤金二十五萬斤。 沙門（śrāmaṇa，出家求道者）曇曜（name of a monk）被皇帝尊為老師。他請求皇帝在京城西邊的武州西山石壁上，開鑿五個石窟，每個石窟里雕刻一尊佛像，最高的七十尺，其次是六十尺。雕刻裝飾奇特雄偉，冠絕千古。現在看到的人都傳說，山谷深三十里，東邊是僧人的寺廟，名叫靈巖（name of a temple），西邊是尼姑的寺廟。各自開鑿石窟作為佛龕，能容納千人。已經完成的石窟一個接一個，像梳子的齒一樣排列。石崖中有七里路非常高峻，佛龕相連，其餘地方時斷時續。佛像的數量難以計數。有一個道人，年紀八十歲，以禮拜佛像為業。每尊佛像都拜一次，直到中間的佛龕前去世。屍體僵硬地趴在地上，用石頭封起來。現在還存在，無法考證年代。在朔州東邊三百里，恒安鎮西邊二十多里。經常來往的人都講述這件事，真是不可思議的福事。 皇興元年，高祖孝文帝（Emperor Xiaowen of Northern Wei）誕生。在恒安北臺建造永寧寺（name of a temple）的七級佛塔，高三百多尺，地基寬廣，是天下第一。又在天宮寺（name of a temple），建造釋迦牟尼佛像，高四十三尺，用赤金十萬斤，黃金六百斤。又建造三級石佛塔，高十丈，屋檐棟樑上下重疊，大小都是石頭，堅固巧妙，是京城的一大景觀。

【English Translation】 English version: Regarding the matter of allowing monks to be ordained, it was stipulated that a large prefecture would allow fifty people, and a small prefecture would allow thirty people. This would be sufficient to transform the wicked towards goodness and propagate the Buddhist teachings. Consequently, the whole country followed this trend, vying to restore the temples that had been destroyed in the past. Buddha statues and scriptures were all able to reappear. At that time, the śrāmaṇa (monk, seeker of the Way) Shi Xian (name of a monk), a prince from Kashmir, came to Liangcheng and then traveled to the capital. He arrived just as Buddhism was being suppressed, so he temporarily used medical skills as a cover, steadfastly maintaining his faith without changing. On the days of temple restoration, he officially became a śrāmaṇa, along with five of his peers. The emperor personally shaved their heads. Shi Xian was appointed as the head of monks. In the first year of Xingguang, the emperor ordered the relevant departments to cast five Śākyamuni Buddha statues in the five-tiered great temples for the five emperors from Emperor Taizu (great founding emperor) downwards, each statue being one zhang and six chi tall, using 250,000 jin of red gold. The śrāmaṇa (monk, seeker of the Way) Tan Yao (name of a monk) was revered by the emperor as his teacher. He requested the emperor to carve five caves on the stone cliffs of the Western Mountains of Wuzhou, west of the capital, with one Buddha statue carved in each cave, the tallest being seventy chi, and the next tallest being sixty chi. The carvings and decorations were uniquely magnificent, surpassing all generations. Those who see them now say that the valley is thirty li deep, with a monastery for monks to the east, named Lingyan (name of a temple), and a nunnery to the west. Each has caves carved as shrines, capable of holding a thousand people. The completed shrines are arranged one after another, like the teeth of a comb. There are seven li of extremely high and steep stone cliffs, with connected shrines, and intermittent sections elsewhere. The number of Buddha statues is difficult to count. There was a Daoist, eighty years old, who made it his practice to worship the statues. He bowed once to each statue until he died in front of the middle shrine. His body lay stiff on the ground and was sealed with stone. It still exists today, and its age cannot be determined. It is located three hundred li east of Shuozhou, and more than twenty li west of Heng'an Town. Those who come and go often tell of this, truly an inconceivable blessing. In the first year of Huangxing, Emperor Xiaowen of Northern Wei was born. The seven-tiered pagoda of Yongning Temple (name of a temple) was built on the North Terrace of Heng'an, over three hundred chi tall, with a broad foundation, making it the first in the world. Also, in Tiangong Temple (name of a temple), a Śākyamuni Buddha statue was built, forty-three chi tall, using 100,000 jin of red gold and 600 jin of gold. A three-tiered stone pagoda was also constructed, ten zhang tall, with overlapping eaves and beams, all made of stone, strong, ingenious, and a magnificent sight in the capital.

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延興元年顯祖獻文禪位於太子僧蓋一名宏。即孝文也。年五歲聰聖玄覽。窮神知幾。既初踐位。顯祖移御北苑崇光宮統習玄籍。建鹿野佛圖于苑中之西山。去崇光右十里巖房禪室。禪僧居之。

承明元年顯祖大上皇崩。造建明寺。爾後建福度僧立寺非一。

太和十六年下詔。每年四月八日七月十五日。聽大州一百人為僧尼。中州五十下州二十人。著令以為常準。太和十九年常幸徐州白塔寺。顧諸王侍臣曰。此寺近有名僧嵩法師者。受成實論于羅什。后授淵法師。淵又授登紀二法師。朕每玩成實。可以釋人深情。故至此寺。道登雅有義業。高祖眷賞恒侍講論于禁內。及卒帝悼惜。施帛千匹。說一切僧齋京城七日行道。下詔曰。朕師登法師奄至徂。背痛怛摧慟不能已。已比藥治。慎喪未容即赴。便準師義哭諸門外。緇素榮之。西域沙門跋陀者。有深道業。帝所敬重。詔于少室山陰立少林寺。以居之。公給衣供。

二十一年五月詔曰。羅什法師可謂神出五才志入四行者也。今常住寺猶有遺蹤。欽悅循跡情深遐邇。可於舊堂所為建三級佛圖。又見逼昏虐為道珍軀。既暫同俗禮。應有子胤。可推訪以聞當加敘接。先是立監福曹。又改為昭玄。備有官屬以斷僧務。即如今同文寺崇玄署是也。高祖時知名沙門有

【現代漢語翻譯】 現代漢語譯本 延興元年，顯祖獻文帝將皇位禪讓給太子僧蓋，又名宏。即後來的孝文帝。孝文帝五歲時就非常聰慧，具有深刻的理解力，能夠洞察事物的細微之處。他剛即位，顯祖就移居到北苑的崇光宮，專心研究玄學典籍。並在苑中的西山建造了鹿野佛圖，距離崇光宮右側十里，那裡有巖房禪室，供禪僧居住。

承明元年，顯祖大上皇駕崩。於是建造了建明寺。此後，建造寺廟並允許人們出家為僧的事情屢見不鮮。

太和十六年，孝文帝下詔，規定每年四月八日和七月十五日，允許大州一百人、中州五十人、下州二十人出家為僧尼。並制定法令，作為永久的標準。太和十九年，孝文帝經常駕臨徐州的白塔寺。他對諸位王爺和侍臣說：『這座寺廟附近有一位名叫嵩法師的著名僧人，他曾向鳩摩羅什學習《成實論》，後來又傳授給淵法師，淵法師又傳授給登和紀兩位法師。朕經常研讀《成實論》，它可以解除人們內心的困惑。』因此來到這座寺廟。道登法師具有高尚的品德和學識，高祖皇帝非常賞識他，經常讓他在宮內講經論道。道登法師去世后，皇帝非常悲痛，賞賜布帛千匹，併爲所有僧侶在京城舉行七日的齋戒和行道儀式。孝文帝下詔說：『朕的老師道登法師突然去世，朕悲痛萬分，不能自已。已經派人去尋藥治療，但喪事未辦完，朕不便立即前往。便按照老師的遺願，在諸門外哭祭。』僧俗都以此為榮。西域沙門跋陀，具有精深的佛法修為，受到皇帝的敬重。孝文帝下詔在少室山陰面建造少林寺，供跋陀居住，並提供衣食等生活所需。

太和二十一年五月，孝文帝下詔說：『鳩摩羅什法師可謂是才智超群，品德高尚的人。現在常住寺中還有他遺留下來的痕跡。朕欽佩並追隨他的足跡，情意深遠。可以在他以前的講堂處建造一座三層佛塔。』又考慮到鳩摩羅什爲了躲避昏庸殘暴的統治者，暫時違背出家人的戒律，可能留有子嗣。可以尋找並上報，朕將給予接見和敘用。』此前，朝廷設立了監福曹，後來又改為昭玄，配備有官員，專門處理僧侶事務。這就是現在的同文寺和崇玄署。 高祖時期，著名的沙門有...

【English Translation】 English version In the first year of Yanxing (延興元年), Emperor Xianwen (顯祖獻文) abdicated the throne to his crown prince, Senggai (僧蓋), also known as Hong (宏), who became Emperor Xiaowen (孝文). At the age of five, Xiaowen was intelligent and insightful, possessing profound understanding and the ability to perceive subtle nuances. Soon after ascending the throne, Emperor Xianwen moved to the Chongguang Palace (崇光宮) in the northern garden, dedicating himself to the study of Xuan (玄) texts. He also built the Luye Buddhist temple (鹿野佛圖) on the western mountain within the garden, ten li (里) to the right of Chongguang Palace, where rock-cut meditation chambers (巖房禪室) were provided for monks.

In the first year of Chengming (承明元年), Emperor Xianwen, the Grand Emperor Emeritus, passed away. The Jianming Temple (建明寺) was built in his memory. Thereafter, the construction of temples and the ordination of monks became increasingly common.

In the sixteenth year of Taihe (太和十六年), Emperor Xiaowen issued an edict stipulating that on the eighth day of the fourth month and the fifteenth day of the seventh month each year, one hundred individuals from major prefectures, fifty from middle prefectures, and twenty from lower prefectures would be permitted to become monks or nuns. This was established as a permanent standard. In the nineteenth year of Taihe, Emperor Xiaowen frequently visited the White Pagoda Temple (白塔寺) in Xuzhou (徐州). He remarked to the princes and attending officials, 'Near this temple resides a renowned monk named Master Song (嵩法師), who studied the Satyasiddhi Shastra (成實論) under Kumarajiva (羅什), and later transmitted it to Master Yuan (淵法師), who in turn passed it on to Masters Deng (登) and Ji (紀). I often study the Satyasiddhi Shastra, as it can resolve deep-seated emotions.' Hence, he visited this temple. Master Daodeng (道登) possessed noble virtues and profound knowledge, and Emperor Gaozu (高祖) greatly admired him, frequently inviting him to lecture on scriptures within the palace. Upon Master Daodeng's death, the emperor was deeply saddened, bestowing a thousand bolts of silk and organizing a seven-day vegetarian feast and procession for all monks in the capital. Emperor Xiaowen issued an edict stating, 'My teacher, Master Daodeng, has suddenly passed away, causing me immense grief and sorrow. I have already sent for medicine, but as the funeral arrangements are incomplete, I cannot immediately attend. Therefore, in accordance with my teacher's wishes, I will mourn and offer sacrifices outside the gates.' Both monks and laypeople regarded this as an honor. The Western Region (西域) monk, Batuo (跋陀), possessed profound Buddhist practice and was highly respected by the emperor. Emperor Xiaowen issued an edict to build the Shaolin Temple (少林寺) on the yin (陰) side of Mount Shaoshi (少室山) to accommodate Batuo, providing him with clothing and sustenance.

In the fifth month of the twenty-first year of Taihe, Emperor Xiaowen issued an edict stating, 'The Dharma Master Kumarajiva can be described as someone whose talent surpasses the five elements and whose will embodies the four virtues. Now, the Changzhu Temple (常住寺) still retains traces of his presence. I admire and follow in his footsteps, with deep and abiding affection. A three-story pagoda should be built at the site of his former lecture hall.' Furthermore, considering that Kumarajiva, in order to escape the tyrannical rulers, temporarily violated the monastic precepts and may have left descendants, 'they should be sought out and reported, and I will grant them an audience and bestow honors.' Previously, the court established the Jianfu Cao (監福曹), which was later renamed Zhaoxuan (昭玄), staffed with officials to manage monastic affairs. This is the current Tongwen Temple (同文寺) and Chongxuan Department (崇玄署). During the reign of Emperor Gaozu, there were famous shramanas (沙門) such as...

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道順慧覺僧意慧紀僧范道辯慧度智誕僧顯僧義僧利。並以義行重焉。

有魏孝文聖天子也。五歲受禪十歲服冕。太和十八年遷都於洛。二十年改姓為元氏。文章百篇冠絕終古。初登詔誥假手有司。太和已后並自運筆。前後諸帝不能及之。如僧行篇所下詔也。

世宗即位。下詔曰。緇素既殊法律亦異。故道教彰于互顯。禁勸各有所宜。其僧犯殺人已上罪者。依俗格斷。余犯悉付昭玄。以內律僧制判之。

熙平元年詔遣沙門慧生。使西域采經律涉七載。正光三年冬還。所獲經論一百七十部。景明初世宗詔大長秋卿。準代京靈巖寺石窟。于洛南伊闕山為高祖文昭皇太后營石窟二所。去地三百一十尺。后以斬山太高費功難就。奏移就下平。去地一百尺。南北一百四十尺。永平中為世宗造石窟一凡三所。從景明元年至正光四年二十四載方成。用功八十萬二千三百六十六。

肅宗熙平中於城內起永寧寺。靈太后親率百僚。表基立剎。塔有九層。高四十餘丈。費用不可勝計。景明寺塔亦其亞也。爾後官私寺塔其數甚眾。神龜元年司空尚書令任城王澄。奏寺塔漸多坊民居事。略云。如來闡教多約山林。今此僧徒戀眷城市。豈湫隘是經行所宜。浮諠是棲禪之地。當由利引其心莫能自止。且住者既失其真。造者或

【現代漢語翻譯】 現代漢語譯本：道順、慧覺、僧意、慧紀、僧范、道辯、慧度、智誕、僧顯、僧義、僧利，都因他們的義行而受到重視。

有魏孝文聖天子，五歲時接受禪讓，十歲時舉行加冕禮。太和十八年（公元494年）將都城遷到洛陽，二十年（公元496年）改姓為元氏。他的文章數量眾多，質量極高，超越了古人。最初登基發佈詔書時，需要藉助有司官員之手，太和年間以後，都親自撰寫。後來的各位皇帝都無法達到他的水平，例如《僧行篇》中所頒佈的詔書。

世宗即位后，下詔說：『僧人和俗人的服飾不同，法律也應該有所區別。因此，佛教的教義才能夠相互彰顯，禁令和勸導各有其適宜之處。僧人如果犯了殺人等重罪，按照世俗的法律判決。其餘的罪行，全部交給昭玄寺，以內律和僧制進行判決。』

熙平元年（公元516年），皇帝下詔派遣沙門（Shamen，佛教出家人的通稱）慧生，出使西域（Xiyu，古代中國對今中國西部地區的總稱）採集經律，歷時七年。正光三年（公元522年）冬天返回，帶回經論一百七十部。景明初年，世宗皇帝下詔大長秋卿，按照代京（Daijing，北魏首都平城，今山西大同）靈巖寺石窟的規格，在洛陽南面的伊闕山（Yique Mountain，位於今河南洛陽）為高祖文昭皇太后營建石窟兩所，距離地面三百一十尺。後來因為開鑿山體太高，耗費的工程量太大難以完成，於是上奏請求移到地勢較低的地方，距離地面一百尺，南北長一百四十尺。永平年間，為世宗皇帝建造石窟三所。從景明元年（公元500年）到正光四年（公元523年），歷時二十四年才完成，耗費的工程量為八十萬二千三百六十六。

肅宗熙平年間，在城內興建永寧寺（Yongning Temple，北魏洛陽城內著名佛寺）。靈太后親自率領百官，奠基立剎。塔有九層，高四十餘丈，花費的錢財不可勝計。景明寺塔也僅次於它。此後，官府和私人建造的寺廟和佛塔數量非常多。神龜元年（公元518年），司空、尚書令任城王澄上奏說，寺廟和佛塔越來越多，侵佔了百姓的居住用地。大致意思是說：『如來闡揚教義，大多選擇在山林之中。現在這些僧侶貪戀城市，難道狹窄的地方適合修行，喧囂的地方適合禪定嗎？這都是因為利益在引誘他們的內心，使他們不能自拔。而且居住在城市中的僧侶已經失去了他們的本真，建造寺廟的人或許……』

【English Translation】 English version: Daoshun, Huijue, Sengyi, Huiji, Sengfan, Daobian, Huidu, Zhidan, Sengxian, Sengyi, and Sengli were all valued for their righteous conduct.

There was the sage Emperor Xiaowen of the Wei Dynasty. He received the throne at the age of five and was crowned at the age of ten. In the eighteenth year of the Taihe era (494 AD), he moved the capital to Luoyang, and in the twentieth year (496 AD), he changed his surname to Yuan. His writings were numerous and of exceptional quality, surpassing those of the ancients. Initially, when issuing edicts after ascending the throne, he needed the assistance of officials, but after the Taihe era, he wrote them himself. Later emperors could not match his abilities, as seen in the edict issued in the 'Sengxing Pian'.

When Emperor Shizong ascended the throne, he issued an edict stating: 'The robes of monks and laypeople are different, and the laws should also be different. Therefore, the doctrines of Buddhism can be mutually manifested, and prohibitions and exhortations should each be appropriate. If monks commit serious crimes such as murder, they should be judged according to secular law. All other offenses should be handed over to the Zhaoxuan Temple to be judged according to the Vinaya (Buddhist monastic rules) and monastic regulations.'

In the first year of the Xiping era (516 AD), the emperor issued an edict dispatching the Shamen (Buddhist monks) Huisheng to the Western Regions (Xiyu, a general term for the regions west of China) to collect scriptures and Vinaya, which took seven years. In the third year of the Zhengguang era (522 AD), he returned in the winter, bringing back 170 scriptures and treatises. At the beginning of the Jingming era, Emperor Shizong ordered the Grand Chamberlain to build two grottoes for the Empress Dowager Wenzhao, following the model of the Lingyan Temple grottoes in Daijing (Pingcheng, the capital of the Northern Wei Dynasty, present-day Datong, Shanxi), on Yique Mountain (Yique Mountain, located in present-day Luoyang, Henan) south of Luoyang, 310 feet above the ground. Later, because excavating the mountain was too high and the project was too costly to complete, a request was made to move it to a lower location, 100 feet above the ground and 140 feet long from north to south. During the Yongping era, three grottoes were built for Emperor Shizong. From the first year of the Jingming era (500 AD) to the fourth year of the Zhengguang era (523 AD), it took 24 years to complete, with a total labor cost of 802,366.

During the Xiping era of Emperor Suzong, Yongning Temple (Yongning Temple, a famous Buddhist temple in Luoyang, Northern Wei Dynasty) was built within the city. The Empress Dowager Ling personally led the officials to lay the foundation and erect the stupa. The pagoda had nine stories and was over forty zhang (approximately 133 meters) tall, with incalculable expenses. The Jingming Temple pagoda was second only to it. Thereafter, the number of temples and pagodas built by the government and private individuals was very large. In the first year of the Shengui era (518 AD), Ren Chengwang Cheng, the Minister of Works and Minister of the Interior, memorialized that the number of temples and pagodas was gradually increasing, encroaching on the residential land of the people. The general idea was: 'The Tathagata (Buddha) expounded the teachings mostly in the mountains and forests. Now these monks are attached to the cities. Is a narrow place suitable for practice, and is a noisy place suitable for meditation? This is all because profit is tempting their hearts, making them unable to stop themselves. Moreover, the monks living in the cities have lost their original nature, and those who build temples may...'

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損其福。乃釋氏之糟糠。法門之社鼠。內戒所不容。王典所宜棄矣。奏可。未幾天下喪亂。加以河陰之禍。朝士死者復舍其家為寺。禁令不復行焉。興和二年詔以鄴城舊宮為天平寺。世宗已來至武定末。沙門知名者有慧猛慧辯慧深僧暹道銀僧獻道睎僧深慧光慧颙法榮道長。並見重道俗。自魏有天下至於禪讓。佛經流通大集中國。凡四百一十五部。合一千九百一十九卷。正光已後天下多虞。王役尤甚。於是所在編戶相從入道。假慕沙門實避調役。猥濫之極。自中國有佛法。未之有也。略計僧尼。二百餘萬。其寺三萬有餘。流弊不歸一至於此。識者所以太息矣。

道家之原出於老子。其自言也。先天地生以資萬類。上處玉京為神王之宗。下在紫微為飛仙之主。千變萬化有德不德。隨感應物厥跡無常。授軒轅于峨嵋。教帝嚳于牧德。大禹聞長生之決。尹喜受道德之旨。至於丹書紫字。升玄飛步之經玉石金光。妙有靈洞之說。不可勝紀。其為教也。咸蠲去邪累澡雪心神。積行樹功累德增善。乃至白日昇天長生世上。是以秦皇漢武甘心不息。勞心竭事所在追求。終莫之致。退恨於後。故有欒大徐氏之誅。然其道惑人效學非一。靈帝置華蓋於濯龍。設壇場而為禮。及張陵受道于鵠鳴。因傳天宮章本千有二百。弟子相授其事大

【現代漢語翻譯】 現代漢語譯本：會損害他們的福報。他們是佛教中的糟粕，佛門中的社鼠，是佛教內部戒律所不容的，也是國家法律應該拋棄的。皇帝批準了這個建議。不久，天下大亂，加上河陰之變，朝廷官員死後，他們的住宅又被捨出來作為寺廟。禁令不再有效。興和二年，朝廷下詔將鄴城舊宮改為天平寺。世宗以來直到武定末年，有名的沙門（shāmén，佛教出家人的通稱）有慧猛（Huì Měng）、慧辯（Huì Biàn）、慧深（Huì Shēn）、僧暹（Sēng Xiān）、道銀（Dào Yín）、僧獻（Sēng Xiàn）、道睎（Dào Xī）、僧深（Sēng Shēn）、慧光（Huì Guāng）、慧颙（Huì Yóng）、法榮（Fǎ Róng）、道長（Dào Cháng），他們都受到僧俗兩界的重視。自從北魏擁有天下到禪讓，佛經廣泛傳播，大量傳入中國，總共有四百一十五部，合計一千九百一十九卷。正光年間以後，天下多災多難，百姓徭役負擔尤其沉重。於是各地編戶百姓互相跟隨出家入道，假裝信奉沙門，實際上是爲了逃避賦稅徭役。這種濫竽充數的現象達到了極點，自從中國有佛教以來，從未有過。略微估計，僧尼有二百多萬，寺廟有三萬多座。流弊發展到如此地步，有識之士因此嘆息。

道家的起源出自老子（Lǎozǐ）。按照道家的說法，老子在天地產生之前就存在，用來資助萬物。他在上面居住在玉京（Yùjīng，道教神仙居住的地方），是神王的宗主；在下面居住在紫微（Zǐwēi，星名，也指天帝居住的地方），是飛仙的主宰。千變萬化，有德無德，隨著感應事物而變化，他的軌跡沒有常態。他在峨嵋山（Éméi Shān）傳授給軒轅（Xuānyuán，即黃帝）道術，在牧德（Mùdé）教導帝嚳（Dìkù）。大禹（Dàyǔ）聽說了長生不老的秘訣，尹喜（Yǐnxǐ）接受了道德的宗旨。至於丹書紫字（dānshū zǐzì，道教的秘籍），升玄飛步（shēngxuán fēibù，道教的修煉方法）的經典，玉石金光（yùshí jīnguāng，道教的法器），妙有靈洞（miàoyǒu língdòng，道教的洞天福地）的說法，數不勝數。道家的教義是，都要去除邪惡的牽累，洗滌心靈，積累功德，增加善行，最終達到白日昇天，長生不老的目的。因此，秦始皇（Qín Shǐhuáng）和漢武帝（Hàn Wǔdì）甘心不停止，勞心竭力地到處追求，最終也沒有達到目的，後來感到後悔，所以有了欒大（Luán Dà）和徐氏（Xú Shì）被誅殺的事情。然而，道家的學說迷惑人，效仿學習的人很多。漢靈帝（Hàn Língdì）在濯龍（Zhuólóng）設定華蓋（huágài，皇帝的儀仗），設立壇場進行祭祀。以及張陵（Zhāng Líng）在鵠鳴山（Húmíng Shān）接受道術，於是傳授天宮章本一千二百卷，弟子們互相傳授，這件事影響很大。

【English Translation】 English version: It would damage their blessings. They are the dregs of Buddhism, the community rats of the Dharma gate, intolerable by the internal precepts, and should be discarded by the royal laws. The emperor approved the suggestion. Not long after, the world fell into chaos, coupled with the disaster of Heyin. After the court officials died, their residences were donated as temples. The ban was no longer effective. In the second year of Xinghe, the imperial edict ordered the old palace of Yecheng to be converted into Tianping Temple. From Emperor Shizong to the end of Wuding, the famous Shamen (shāmén, a general term for Buddhist monks) included Huimeng, Huibian, Huishen, Sengxian, Daoyin, Sengxian, Daoxi, Sengshen, Huiguang, Huiyong, Farong, and Daochang, all of whom were highly regarded by both the monastic and lay communities. From the time the Northern Wei Dynasty possessed the empire until the abdication, Buddhist scriptures were widely circulated and massively introduced into China, totaling 415 volumes, amounting to 1,919 scrolls. After the Zhengguang era, the world was plagued with disasters, and the people's corvée labor was particularly heavy. Therefore, registered households everywhere followed each other to become monks and enter the Tao, pretending to believe in Shamen, but in reality, they were evading taxes and corvée labor. This phenomenon of indiscriminate filling of positions reached its extreme, unprecedented since Buddhism existed in China. Roughly estimated, there were more than two million monks and nuns, and more than thirty thousand temples. The abuses developed to such an extent that knowledgeable people sighed.

The origin of Taoism comes from Laozi (Lǎozǐ). According to Taoism, Laozi existed before the creation of heaven and earth, used to support all things. Above, he resides in Yujing (Yùjīng, the place where Taoist immortals live), the ancestor of the divine kings; below, he resides in Ziwei (Zǐwēi, a star name, also refers to the place where the Heavenly Emperor lives), the master of the flying immortals. He undergoes thousands of transformations, with or without virtue, changing according to the response to things, and his traces are not constant. He taught Xuanyuan (Xuānyuán, i.e., the Yellow Emperor) the Taoist arts on Mount Emei (Éméi Shān), and taught Emperor Ku (Dìkù) in Mude. Dayu (Dàyǔ) heard the secrets of immortality, and Yinxi (Yǐnxǐ) received the essence of morality. As for the 'Dan Shu Zi Zi' (dānshū zǐzì, Taoist secret books), the classics of 'Sheng Xuan Fei Bu' (shēngxuán fēibù, Taoist cultivation methods), the 'Yu Shi Jin Guang' (yùshí jīnguāng, Taoist magical instruments), and the sayings of 'Miao You Ling Dong' (miàoyǒu língdòng, Taoist paradises), are countless. The teachings of Taoism are that one must remove evil burdens, cleanse the mind, accumulate merits, increase good deeds, and ultimately achieve ascension to heaven in broad daylight and immortality in the world. Therefore, Emperor Qin Shi Huang (Qín Shǐhuáng) and Emperor Wu of Han (Hàn Wǔdì) willingly did not stop, exhausting their minds and efforts to pursue it everywhere, but ultimately did not achieve their goals, and later regretted it, so there were the executions of Luan Da (Luán Dà) and Xu Shi (Xú Shì). However, the doctrines of Taoism are deceptive, and many people imitate and learn them. Emperor Ling of Han (Hàn Língdì) set up a canopy (huágài, the emperor's ceremonial guard) in Zhuolong, and set up altars to perform sacrifices. And Zhang Ling (Zhāng Líng) received Taoist arts on Mount Huming (Húmíng Shān), and then taught 1,200 volumes of the Heavenly Palace chapters, which the disciples passed on to each other, and this matter had a great impact.

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行。齋祠跪拜各有成法。於是三元九府百二十官。一切諸神咸所統攝。又稱劫數頗竊佛經。及其劫終。稱天地俱壞。其書多有禁秘。非其徒不得輒觀。至於化金銷玉行符敕水奇方妙術萬等千條。上云羽化飛天。次稱消災滅禍。故好異者往往而尊事之。初文帝入賓于晉。從者云。登仙伊闕。太祖好老子之言。誦詠不倦。天興中儀曹郎董謐。上服食仙經數十篇。乃置仙人博士。立仙坊煮練百藥。封西山以供其薪蒸。令死罪者服之。多死無驗。太祖猶特修焉。太醫周澹苦其煎采之役。欲廢其事。陰令妻貨仙人博士張曜妾得曜隱罪。曜懼死。因請自辟榖。太祖許之。給曜資用。為造靜堂于苑中。給灑掃民二家。而練藥之官仍為不息。久之太祖意少懈乃止。

世祖時道士寇謙之字輔真。南雍州刺史贊之弟也。早好仙道修張魯之術。服食餌藥歷年無效。有仙人成公興。備作謙家。后謙之算七曜。惘然不了。興曰。何為不釋。謙之曰。我學算累年。延算周體不合。興令依言布之。俄爾便決。謙嘆伏欲師事。興固辭求為謙之弟子。未幾興入華山居石室。興採藥與謙服。不復饑。又共入嵩高山石室曰當有人將藥來。得但食莫疑。尋有人將藥至。皆是毒蠱臭物。謙之懼走。興還具問。便嘆息曰。先生未仙。止可為帝王師耳。興事謙七

【現代漢語翻譯】 現代漢語譯本： 道教的齋戒祭祀、跪拜等都有一定的規矩。他們聲稱統攝三元九府一百二十位神仙以及一切諸神。他們還抄襲佛教的『劫數』概念，說到了劫數終結時，天地都會毀滅。他們的書籍大多有禁忌和秘密，不是他們的信徒不能隨便觀看。至於點石成金、銷玉、使用符咒、敕令水等奇特的方術，有成千上萬種。他們宣揚可以羽化飛昇成仙，其次是消除災禍。所以喜歡奇異事物的人常常會尊崇和侍奉他們。當初，文帝去世后，靈柩停留在晉陽，跟隨的人說，文帝已經登仙于伊闕。太祖喜歡老子的學說，不停地誦讀。天興年間，儀曹郎董謐上呈了幾十篇關於服食仙藥的經書，於是朝廷設定了仙人博士，設立仙坊來煮煉各種藥物，封閉西山來供應煮藥的柴火。讓犯死罪的人服用這些藥，但大多都死了，沒有效果。太祖仍然特別推崇這件事。太醫周澹因為煎藥和採藥的勞役而感到痛苦，想要廢除這件事，就暗中讓妻子賄賂仙人博士張曜的妾，得到了張曜的隱秘罪行。張曜害怕被處死，於是請求自己辟榖。太祖答應了他，給了張曜資助，在苑中為他建造了靜堂，給了他兩戶灑掃的百姓。但是煉藥的官員仍然沒有停止煉藥。過了很久，太祖的興趣稍微減退才停止。

世祖時期，道士寇謙之（字輔真）是南雍州刺史讚的弟弟。他早年就喜歡仙道，修煉張魯的方術，服食丹藥多年都沒有效果。有個仙人成公興，寄住在寇謙之的家裡。後來寇謙之推算七曜星辰，迷茫不解。成公興說：『為什麼不明白呢？』寇謙之說：『我學習推算多年，推算周天的度數不符合。』成公興讓他按照自己說的來排列，一會兒就解決了。寇謙之嘆服，想要拜他為師。成公興堅決推辭，請求做寇謙之的弟子。沒過多久，成公興進入華山，住在石室裡。成公興採藥給寇謙之服用，寇謙之不再感到飢餓。他們又一起進入嵩高山的石室，成公興說：『應該會有人送藥來，得到藥就吃，不要懷疑。』不久，有人送藥來，都是有毒的蠱蟲和臭東西。寇謙之害怕地跑了。成公興回來后詳細地詢問情況，就嘆息說：『先生不能成仙，只能做帝王的老師罷了。』成公興侍奉寇謙之七年。

【English Translation】 English version: Daoist fasts, sacrifices, kneeling, and worship all have established rules. They claim to govern the Three Origins, Nine Prefectures, one hundred and twenty officials, and all the gods. They also plagiarize the Buddhist concept of 'kalpas' (劫數), saying that when the kalpa ends, heaven and earth will be destroyed. Most of their books have taboos and secrets, and non-believers are not allowed to view them casually. As for the strange arts of turning stone into gold, melting jade, using talismans, and commanding water, there are tens of thousands of them. They proclaim that one can ascend to immortality, and secondly, eliminate disasters. Therefore, those who like strange things often respect and serve them. Initially, after Emperor Wen passed away, his coffin was placed in Jinyang, and his followers said that Emperor Wen had ascended to immortality at Yique. Emperor Taizu liked Lao Tzu's teachings and recited them tirelessly. During the Tianxing period, Dong Mi, a court official, presented dozens of scriptures on taking elixirs, so the court established a Doctor of Immortals and set up an Immortal Workshop to boil and refine various medicines, closing off the Western Mountains to supply firewood for boiling the medicine. Those sentenced to death were made to take these medicines, but most of them died without effect. Emperor Taizu still particularly promoted this matter. Zhou Dan, a court physician, was pained by the labor of decocting and collecting medicine and wanted to abolish it, so he secretly had his wife bribe Zhang Yao's concubine, the Doctor of Immortals, and obtained Zhang Yao's secret crimes. Zhang Yao was afraid of being executed, so he requested to practice self-starvation. Emperor Taizu agreed to him, gave Zhang Yao financial support, built a quiet hall for him in the garden, and gave him two households of people to sweep and clean. However, the officials in charge of refining medicine still did not stop refining medicine. After a long time, Emperor Taizu's interest waned slightly and then stopped.

During the reign of Emperor Shizu, the Daoist Kou Qianzhi (寇謙之), courtesy name Fuzhen, was the younger brother of Zan, the governor of Nanyong Prefecture. He liked the Daoist path from an early age, practiced Zhang Lu's methods, and took elixirs for many years without effect. There was an immortal named Cheng Gongxing (成公興), who lived in Kou Qianzhi's house. Later, Kou Qianzhi calculated the seven luminaries (七曜) and was confused and unable to understand. Cheng Gongxing said, 'Why don't you understand?' Kou Qianzhi said, 'I have been studying calculation for many years, and the calculation of the degrees of the heavens does not match.' Cheng Gongxing asked him to arrange it according to what he said, and soon it was solved. Kou Qianzhi admired him and wanted to take him as his teacher. Cheng Gongxing firmly declined and asked to be Kou Qianzhi's disciple. Not long after, Cheng Gongxing entered Mount Hua and lived in a stone chamber. Cheng Gongxing collected medicine for Kou Qianzhi to take, and Kou Qianzhi no longer felt hungry. They also entered a stone chamber on Mount Songgao together, and Cheng Gongxing said, 'Someone should bring medicine, take it when you get it, don't doubt it.' Soon, someone brought medicine, all of which were poisonous insects and smelly things. Kou Qianzhi ran away in fear. Cheng Gongxing returned and asked about the situation in detail, and sighed, 'You cannot become an immortal, you can only be a teacher of emperors.' Cheng Gongxing served Kou Qianzhi for seven years.

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年。便曰。不得久留。明中應去。至期果卒。見兩童子一持法服一持錫杖及缽至興尸所。興欻然而起。著衣持缽執杖而去。

謙之守志嵩岳。以神瑞二年十月。遇大神乘雲駕龍導從百靈集於山頂。稱太上老君。謂謙之曰。自天師張陵去世已來。地上曠職。上谷寇謙之文身直理。吾故授汝天師之位。賜汝雲中新科二十卷。自開闢已來不傳於世汝宣吾新科清整道教除去三張偽法租米錢稅及男女合氣之術。大道清虛寧有斯事。專以禮度為首。加之以服食閉練。使玉女九疑十二人授謙導引口訣。遂得辟榖氣盛。顏色鮮麗。弟子十餘人。皆得其術。

太常八年十月有牧土上師李普文。來嵩岳雲。老君之玄孫也。昔居代郡桑乾。漢武時得道為牧土宮主。領治三十六土人鬼之政。地方十八萬里。其中為方萬里者。有三百六十方。遣弟子云。嵩岳所統廣漢方萬里以授謙之。作誥云云。

錄圖六十卷。真經付汝。輔佐北方泰平真君出天宮靜輪之法。能興造克就則超登真仙矣。

又云。地上生民末劫垂及。行教甚難。男女立壇宇朝夕禮拜云云。

又云。二儀之間有三十六天。天別三十六宮。宮有一主。其赤松王喬韓終張安世劉根張陵。近世仙者。併爲翼從。命謙之與群仙為友。

又云。佛者昔于西胡

【現代漢語翻譯】 現代漢語譯本：

（某年）他便說：『我不能久留了，明天中午應該走了。』到了那天果然去世。人們看見兩個童子，一個拿著法服，一個拿著錫杖和缽，來到興的屍體旁。興忽然站起來，穿上衣服，拿著缽，拄著錫杖走了。 謙之（寇謙之）在嵩岳堅守志向。在神瑞二年十月，遇到大神乘坐雲彩，駕著龍，眾多神靈跟隨著，聚集在山頂。大神自稱太上老君，對謙之說：『自從天師張陵去世以來，地上缺少職位。上谷的寇謙之，為人正直有條理，所以我授予你天師的職位，賜給你雲中新科二十卷，自從開天闢地以來沒有傳於世間。你要宣揚我的新科，清理整頓道教，除去三張的虛假法術、租米錢稅以及男女合氣之術。大道清虛，哪裡會有這些事？要專門以禮儀法度為首要，再加上服食和閉氣修煉。』於是派玉女九疑十二人傳授謙之導引的口訣，謙之因此能夠辟榖，氣息旺盛，容顏鮮艷。他的弟子十餘人，都得到了這種法術。 太常八年十月，有牧土上師李普文，來到嵩岳，說自己是老君的玄孫。過去居住在代郡桑乾，漢武帝時得道，成為牧土宮主，統領治理三十六土的人鬼之政，地方十八萬里。其中面積為方圓萬里的，有三百六十方。派遣弟子說，將嵩岳所統領的廣漢方圓萬里之地授予謙之。並作誥文，內容如下。 記錄圖六十卷，真經交付給你。輔佐北方泰平真君，創造天宮靜輪之法。能夠興建成功，就能超脫登入真仙的行列了。 （太上老君）又說：『地上百姓的末劫快要到了，推行教義非常困難，要讓男女建立壇宇，早晚禮拜。』 （太上老君）又說：『天地之間有三十六天，天各有三十六宮，宮各有一位宮主。其中的赤松子（Chisongzi）王喬（Wang Qiao）、韓終（Han Zhong）、張安世（Zhang Anshi）、劉根（Liu Gen）、張陵（Zhang Ling），都是近世的仙人，都作為你的輔佐。』命令謙之與眾仙為友。 （太上老君）又說：『佛（Buddha）過去在西胡……』

【English Translation】 English version:

(In a certain year), he then said, 'I cannot stay long; I should leave by noon tomorrow.' He indeed passed away on that day. People saw two young boys, one holding a Dharma robe and the other holding a Khakkhara (a Buddhist monk's staff) and a bowl, arriving at Xing's (name of a person) corpse. Xing suddenly stood up, put on his clothes, took the bowl, and walked away with the staff. Qianzhi (Kou Qianzhi) steadfastly maintained his aspirations at Mount Song. In October of the second year of Shenrui, he encountered a great deity riding on clouds, driving dragons, with numerous spirits following, gathering at the summit of the mountain. The great deity, calling himself Taishang Laojun (Lord Lao on High), said to Qianzhi, 'Since the death of Celestial Master Zhang Ling, there has been a vacancy on earth. Kou Qianzhi of Shanggu, with his upright and orderly character, I therefore bestow upon you the position of Celestial Master, and grant you twenty volumes of the New Codes from the Clouds, which have not been transmitted to the world since the beginning of time. You shall proclaim my New Codes, purify and rectify Taoism, eliminate the false practices of the Three Zhangs, the rent-rice taxes, and the arts of sexual union between men and women. The Great Dao is pure and void; how could there be such things? You must focus primarily on ritual and etiquette, supplemented by ingestion of elixirs and breath cultivation.' Thereupon, he dispatched twelve Jade Maidens of Jiuyi to impart to Qianzhi the oral formulas for guiding and stretching exercises, enabling Qianzhi to abstain from grains, have vigorous Qi (vital energy), and a radiant complexion. More than ten of his disciples all obtained this art. In October of the eighth year of Taichang, the Master of the Soil Li Puwen came to Mount Song, claiming to be the great-grandson of Lord Lao. He used to reside in Sanggan of Dai Commandery, and attained the Dao during the reign of Emperor Wu of the Han Dynasty, becoming the Lord of the Palace of the Soil, governing the affairs of humans and ghosts in the thirty-six soils, an area of 180,000 li (unit of distance). Among them, there are 360 areas, each being 10,000 li square. He sent a disciple, saying that the area of Guanghan, 10,000 li square, governed by Mount Song, is granted to Qianzhi. And he composed a proclamation, the content of which is as follows. Sixty volumes of recorded diagrams and true scriptures are entrusted to you. Assist the True Lord of Great Peace of the North in creating the method of the Jinglun (Celestial Wheel) of the Heavenly Palace. If you can successfully build it, you will transcend and ascend to the ranks of true immortals. (Taishang Laojun) also said, 'The final kalpa (aeon) of the living beings on earth is approaching, and it is very difficult to propagate the teachings. You must have men and women establish altars and worship morning and evening.' (Taishang Laojun) also said, 'Between the two realms of heaven and earth, there are thirty-six heavens, each heaven having thirty-six palaces, and each palace having a lord. Among them, Chisongzi (Red Pine Master), Wang Qiao, Han Zhong, Zhang Anshi, Liu Gen, and Zhang Ling are all recent immortals, and they will all be your assistants.' He ordered Qianzhi to be friends with the immortals. (Taishang Laojun) also said, 'Buddha (Buddha) was formerly in the Western Hu (barbarian)...'

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得道。在三十二天為延真宮主。勇猛苦教。故其弟子皆髡形染衣。斷絕人道。天上衣服悉然。始光年中初奉其書。獻之世祖。乃令謙之止於張曜辟榖之所供其食物。朝野聞之若存若亡。未全信也。崔浩獨異其言。因師事之。受其法術。上疏贊明其事曰。臣聞聖王受命則有天應。而河洛圖書。寄言于蟲獸之文。未若今日人神接對手筆。粲然辭旨深妙。自古無此。昔漢高英聖。四皓猶或恥之。不為屈節。今清德隱仙。不召自至。斯誠陛下侔蹤軒黃應天之符也。豈可以世俗常談而忽上靈之命。臣竊懼之。世祖欣然(時年九歲)乃使謁者奉玉帛牲牢祭嵩岳。迎致其餘弟子在山中者。於是崇奉天師。立道壇顯揚新法。佈告天下道業大行。浩事天師甚謹拜禮。人或譏之。

於時中嶽道士三十餘人。至起天師道場京之東南。重壇五層。依新經制度。給道士百二十人衣食。齋肅祈請六時。月設廚會數千人。

謙之奏曰。陛下以真君御世。建靜輪天宮。開古未有。應登受符書以彰聖德。世祖從之。至道壇受符錄。備法駕旗幟盡青。以從道家之色也。自後諸帝即位皆如之。恭宗見謙之奏造靜輪天宮必令高不聞雞犬聲與上天神交接。功役萬計經年不成。乃言於世祖曰。人天道殊卑高定分。今謙之慾要以無成之期說不然之事。財力

【現代漢語翻譯】 現代漢語譯本： 得道（獲得道法）。在三十二天中作為延真宮的主人。他勇猛地實行苦修，因此他的弟子都剃光頭髮，穿著染色的衣服，斷絕人倫情慾。天上的衣服也都是這樣。始光年間，他最初將他的著作奉獻給世祖（北魏太武帝拓跋燾的年號）。世祖便讓寇謙之住在張曜辟榖的地方，供給他的食物。朝廷內外聽到這件事，都覺得半信半疑，沒有完全相信。只有崔浩對他的言論感到驚異，於是拜他為師，學習他的法術。他上書讚揚這件事，說：『臣聽說聖明的君王接受天命，就會有天上的應驗。而河圖洛書，只是借用蟲獸的文字來傳達資訊，不如今天人神直接交往，親手寫下的文字，文辭旨意深刻玄妙，自古以來沒有這樣的事。過去漢高祖英明神武，商山四皓尚且以此為恥，不肯屈節侍奉。如今品德高尚的隱士神仙，不召自來。這實在是陛下可以與軒轅黃帝相提並論，應合天意的祥瑞啊！怎麼可以用世俗的常理來忽視上天的旨意呢？臣私下裡感到擔憂。』世祖非常高興（當時九歲），於是派遣謁者奉獻玉帛牲畜，祭祀嵩山，迎接寇謙之在山中的其他弟子。於是崇尚供奉天師，建立道壇，宣揚新的道法，向天下宣告，道業因此大為興盛。崔浩侍奉天師非常恭敬，行拜禮。有人譏笑他。

當時中嶽的道士三十多人，來到京城東南，開始建造天師道場。建造五層重壇，按照新經的制度。供給道士一百二十人的衣食，齋戒肅穆地祈禱，一天六次。每月設定廚會，招待數千人。

寇謙之奏請說：『陛下以真君的身份治理天下，建造靜輪天宮，開創了前所未有的事業，應該登上道壇接受符書，來彰顯您的聖德。』世祖聽從了他的建議，到道壇接受符錄，準備了盛大的儀仗，旗幟全部用青色，以符合道家的顏色。自此以後，各代皇帝即位都這樣做。恭宗認為寇謙之奏請建造的靜輪天宮，一定要建造得高到聽不見雞鳴狗叫的聲音，以便與上天神靈交往。但是動用了數萬人的勞力，經過多年也沒有建成。於是對世祖說：『人與天之道不同，卑賤與高貴有固定的區分。現在寇謙之想要用沒有完成的期限，來說不可能發生的事情，耗費財力

【English Translation】 English version: He attained the Dao (the Way). In the thirty-second heaven, he was the master of the Yan Zhen Palace. He practiced asceticism with valor, so his disciples all shaved their heads, wore dyed clothes, and severed human relationships and desires. The clothes in heaven were all like this. During the Shiguang era (era name of Emperor Taiwu of Northern Wei, Tuoba Tao), he first presented his writings to Emperor Shizu. Shizu then had Kou Qianzhi live in Zhang Yao's place for practicing abstinence from grains, providing him with food. The court and the public heard about this, and they were half-believing and half-doubting, not fully convinced. Only Cui Hao was amazed by his words, so he became his disciple and learned his magic. He submitted a memorial praising the matter, saying: 'I have heard that when a wise king receives the mandate of heaven, there will be heavenly responses. However, the Hetu and Luoshu only use the characters of insects and beasts to convey information, which is not as good as today's direct interaction between humans and gods, with handwritten texts, whose words and meanings are profound and subtle, something that has never happened since ancient times. In the past, Emperor Gaozu of Han was wise and martial, but the Four Whiteheads of Mount Shang still felt ashamed of it and refused to bend their knees to serve him. Now, virtuous hermits and immortals come uninvited. This is truly an auspicious sign that Your Majesty can be compared to the Yellow Emperor Xuanyuan, in accordance with the will of heaven! How can we ignore the will of the Supreme Spirit with worldly common sense? I am privately worried about this.' Emperor Shizu was very happy (at the time, he was nine years old), so he sent an envoy to offer jade, silk, and livestock to worship Mount Song, and to welcome Kou Qianzhi's other disciples in the mountains. Thus, they revered and worshiped the Celestial Master, established a Daoist altar, promoted the new Daoist teachings, and proclaimed them to the world, so that the Daoist cause greatly flourished. Cui Hao served the Celestial Master very respectfully, performing bowing rituals. Some people ridiculed him.

At that time, more than thirty Daoists from Mount Zhongyue came to the southeast of the capital and began to build the Celestial Master's Daoist temple. They built a five-layered altar, according to the new scripture system. They provided food and clothing for one hundred and twenty Daoists, and they fasted and prayed solemnly six times a day. Every month, they set up a kitchen meeting to entertain thousands of people.

Kou Qianzhi requested: 'Your Majesty governs the world as a True Lord, and building the Jinglun Heavenly Palace is an unprecedented undertaking. You should ascend the altar to receive the talismans and scriptures to demonstrate your sacred virtue.' Emperor Shizu followed his advice, went to the altar to receive the talismans, and prepared a grand ceremony, with all the flags in blue, to match the color of Daoism. From then on, all emperors who ascended the throne did the same. Gongzong believed that the Jinglun Heavenly Palace that Kou Qianzhi requested to build must be built so high that the crowing of chickens and the barking of dogs could not be heard, so as to communicate with the gods of heaven. However, tens of thousands of laborers were used, and it was not completed after many years. So he said to Emperor Shizu: 'The ways of humans and heaven are different, and the humble and the noble have fixed distinctions. Now Kou Qianzhi wants to use an unfinished deadline to talk about impossible things, wasting financial resources.'

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費損百姓疲勞。無乃不可乎。必如其言。未若因東山萬仞之崖為功差易。帝深然之。但為崔浩贊成難違其意。沉吟久之曰。吾亦知其無成事。既爾何惜五三百功。真君九年謙之卒。葬以道士之禮。諸弟子以為尸解變化而去。靜輪天宮竟不成便止。

時京兆韋文秀隱中嶽。世祖徴問方士金丹事。對曰。神通幽昧變化難測。可以闇遇。難以預期。臣昔受于先師。未之為也。世祖重其豪族溫雅。遣與尚書崔賾詣王屋山。合丹竟不成。

時方士至者。前後數十人。歷出名行。河東祁纖好相人。世祖賢之。拜纖上大夫。

穎陽絳略聞喜吳劭導引養精。年百餘歲神氣不衰。恒農閻平仙博覽百家不能達意。然辭對可錄。帝授宮固辭。扶風魯祈遭赫連虐。避地寒山教授數百人。好方術少嗜慾。

河東羅崇之餌松脂不食五穀。云受道中條山。有穴通崑崙蓬萊。得見仙人往來。帝令還鄉立壇祈請。詔河東給所須。崇入穴百步。遂窮召還。有司以誣罔不道。奏罪之。世祖赦之。以開待賢之意。

東萊王道翼隱韓信山四十餘年。斷粟食麥通經章符錄不交時俗。顯祖令青州刺史召赴都。仍守本操。遂令僧曹給衣食終身。太和十五年。詔曰。夫至道無形虛寂為主。自有漢已後置立壇祠。先朝以其至順可歸。為立寺宇

【現代漢語翻譯】 現代漢語譯本：耗費百姓的財物，使百姓疲憊不堪，恐怕是不可以的吧？如果一定要按照崔浩說的做，不如依著東山萬仞高的山崖來施工，或許還容易些。太武帝拓跋燾深深認為有道理。但因為崔浩贊成此事，難以違揹他的意思，沉思許久后說：『我也知道這件事不會成功，既然如此，又何必吝惜五三百個工匠呢？』真君九年，寇謙之去世，按照道士的禮儀安葬。他的弟子們認為他是尸解變化而去了。靜輪天宮最終沒有建成，就停止了。

當時，京兆人韋文秀隱居在中嶽。太武帝徵召他詢問關於方士鍊金丹的事情。韋文秀回答說：『神通幽深隱秘，變化難以預測，可以暗中遇到，難以預先期望。我過去從先師那裡學到一些，但還沒有實踐過。』太武帝看重他是豪門大族，舉止溫文爾雅，派遣他和尚書崔賾前往王屋山煉丹，最終沒有成功。

當時，前後來到的方士有數十人，都一一列出他們的名聲和行為。河東人祁纖擅長相面，太武帝認為他賢能，授予祁纖上大夫的官職。

穎陽人絳略、聞喜人吳劭擅長導引養精之術，年齡一百多歲，但精神氣色不衰。恒農人閻平仙博覽百家之書，但不能通達其意，然而他的言辭對答可以記錄。太武帝要授予他官職，閻平仙堅決推辭。扶風人魯祈遭遇赫連氏的暴政，逃避到寒山，教授了數百人，喜好方術，很少有嗜慾。

河東人羅崇之服用松脂，不吃五穀，聲稱在終條山接受了道術，那裡有個洞穴通往崑崙山和蓬萊仙島，可以看見仙人往來。太武帝命令他返回家鄉設立祭壇祈禱，詔令河東郡供給所需物品。羅崇之進入洞穴一百步，就走到了盡頭，被召還。有關部門認為他妖言惑眾，欺騙皇帝，上奏要治他的罪。太武帝赦免了他，以此來表達招賢納士的意願。

東萊人王道翼隱居在韓信山四十年，斷絕糧食，只吃麥子，通曉經書、符箓，不與世俗交往。顯祖命令青州刺史召他前往都城，王道翼仍然堅持自己的操守。於是顯祖命令僧曹供給他的衣食，讓他終身享用。太和十五年，孝文帝下詔說：『至高的道是無形的，以虛靜為主。自從漢朝以後，就設立壇祠。先朝認為他們至誠順應天道，可以歸依，所以為他們建立了寺宇。』

【English Translation】 English version: It would exhaust the people's wealth and tire them out. Wouldn't that be unacceptable? If we must do as Cui Hao says, it might be easier to work with the ten-thousand-foot cliffs of Dongshan Mountain. Emperor Taiwu deeply agreed. However, because Cui Hao supported it, it was difficult to go against his wishes. After pondering for a long time, he said, 'I also know that this matter will not succeed. Since that's the case, why begrudge five or three hundred artisans?' In the ninth year of the Zhenjun era, Kou Qianzhi (a Daoist leader) died and was buried with Daoist rites. His disciples believed that he had undergone 'corpse liberation' (shi jie) and transformed. The Jinglun Heavenly Palace was never completed and was abandoned.

At that time, Wei Wenxiu (a recluse) of Jingzhao was living in seclusion in Zhongyue (Central Mountain). Emperor Taiwu summoned him and asked about alchemists and elixirs. Wei Wenxiu replied, 'Spiritual powers are profound and mysterious, and transformations are difficult to predict. One can encounter them by chance, but it is difficult to expect them in advance. I learned some from my former teacher, but I have not practiced them.' Emperor Taiwu valued him for being from a prominent family and for his refined manners. He sent him and the Minister Cui Ze to Wangwu Mountain to concoct an elixir, but they were ultimately unsuccessful.

At that time, there were dozens of alchemists who came, one after another, and their reputations and deeds were all listed. Qi Qian (a physiognomist) of Hedong was good at judging people's appearances. Emperor Taiwu considered him virtuous and appointed Qi Qian as a Senior Grand Master.

Jiang Lue (a Daoist) of Yingyang and Wu Shao (a Daoist) of Wenxi were skilled in guiding and nourishing the essence. They were over a hundred years old, but their spirit and energy had not declined. Yan Pingxian (a scholar) of Hengnong had read widely in the hundred schools of thought, but he could not grasp their meaning. However, his responses were worth recording. The Emperor offered him an official position, but Yan Pingxian firmly declined. Lu Qi (a scholar) of Fufeng encountered the tyranny of Helian and fled to Hanshan, where he taught hundreds of people. He loved alchemy and had few desires.

Luo Chongzhi (a Daoist) of Hedong ate pine resin and did not eat grains. He claimed to have received the Dao in Zhongtiao Mountain, where there was a cave leading to Kunlun Mountain and Penglai Island, where one could see immortals coming and going. The Emperor ordered him to return to his hometown and set up an altar to pray, and ordered Hedong Commandery to provide what he needed. Luo Chongzhi entered the cave for a hundred steps and reached the end, and was summoned back. The officials considered him to be spreading false and misleading information and deceiving the emperor, and requested that he be punished. Emperor Taiwu pardoned him, in order to express his intention to recruit virtuous people.

Wang Daoyi (a recluse) of Donglai had lived in seclusion in Hanshin Mountain for forty years. He had cut off grains, eating only wheat, and was versed in scriptures, talismans, and records, and did not associate with worldly customs. Emperor Xianzu ordered the governor of Qingzhou to summon him to the capital. Wang Daoyi continued to maintain his principles. So Emperor Xianzu ordered the monastic office to provide him with clothing and food for the rest of his life. In the fifteenth year of the Taihe era, Emperor Xiaowen issued an edict saying, 'The supreme Dao is formless and takes emptiness and stillness as its essence. Since the Han dynasty, altars and shrines have been established. The previous dynasty considered them to be sincere and in accordance with the Dao, and therefore established temples for them.'

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。昔京城之內居舍尚希。今者里宅櫛比人神猥湊。非所以祇崇至法清敬神道。可移于都南桑乾之陰岳山之陽。永置其所給戶五十。以供齋祀之用。仍名為崇虛寺。可召諸州隱士。員滿九十人。遷洛移鄴。踵如故事。其道壇在南郊。方二百步。以正月七日九月七日十月五日。壇主道士歌人一百六十人以行拜祠之禮。諸道士罕能精至。又無才術可高。武定六年有司執罷之。河東張遠遊河間趙靜通等齊文襄王。別置館京師。重其道術而禮接焉。

余檢天師寇謙之敘陳太上老君所言。同夫蓬萊之居海下。崑崙之飛浮天上也。

又云。三十六土萬里。為方三百六十等。何異張角之三十六方乎。案後漢皇甫嵩傳云。鉅鹿張角自稱大賢郎。師奉事黃老。行張陵之術。用符水咒法。以治百病。遣弟子八人使於四方行化道法。轉相誑惑。十餘年間眾數十萬。自青徐幽冀荊楊兗豫八州之民莫不必應。遂置三十六方。方猶將軍之號也。大方萬餘人。小方六千人。訛言蒼天死黃天當立。歲在甲子。天下大吉。以白土書京邑寺門。作甲子字。中平元年三月五日內外俱起。皆著道士黃服戴黃巾。或殺人祠天。於時賊徒數十萬眾。初起穎川作亂天下。併爲皇甫嵩討滅。余熸不滅。今猶服之。

齊書述佛志

著作王劭

【現代漢語翻譯】 現代漢語譯本： 過去京城之內居住的房屋還很稀少，現在街巷裡的住宅像梳子的齒一樣排列，人和神混雜聚集，這不是用來恭敬尊崇至高佛法和清凈敬奉神道的方式。可以遷移到都城南邊桑乾河的北面，岳山的南面，永久設定在那裡，供給五十戶人家，用來供奉祭祀的費用。仍然命名為崇虛寺。可以召集各州的隱士，人數滿九十人。遷移到洛陽和鄴城，沿用過去的慣例。道壇在南郊，面積為方圓二百步。在正月七日、九月七日、十月五日，由壇主道士和歌人一百六十人來進行拜祠的禮儀。各道士很少有精通透徹的，又沒有才能和技藝可以稱道的。武定六年，有關部門執行命令停止了這些活動。河東的張遠遊、河間的趙靜通等人侍奉齊文襄王，另外在京城設定館舍，尊重他們的道術而以禮相待。

我查閱天師寇謙之敘述陳太上老君所說，（道教神仙）和蓬萊居住在海底，崑崙山飛浮在天上一樣。

又說，三十六土，方圓萬里，分為三百六十等，這和張角的三十六方有什麼區別呢？查閱《後漢書·皇甫嵩傳》記載，鉅鹿的張角自稱大賢良師，奉事黃老（黃帝和老子），施行張陵的法術，用符水咒語，來治療各種疾病。派遣弟子八人到四方去傳播教化道法，互相欺騙迷惑。十多年間，人數達到數十萬。從青、徐、幽、冀、荊、楊、兗、豫八州的百姓沒有不響應的。於是設定三十六方，方就像將軍的稱號一樣。大方有一萬多人，小方有六千人。訛傳『蒼天已死，黃天當立，歲在甲子，天下大吉』。用白土在京城各處寺廟的門上寫『甲子』二字。中平元年三月五日，內外一起發動，都穿著道士的黃色服裝，戴著黃色的頭巾。有人殺人祭祀上天。當時賊兵有數十萬之眾，最初在穎川起兵作亂，擾亂天下，都被皇甫嵩討伐消滅。殘餘勢力沒有滅絕，現在還有人穿著這種服裝。

《齊書·述佛志》

著作 王劭

【English Translation】 English version: In the past, residences within the capital city were scarce. Now, the dwellings in the neighborhoods are arranged like the teeth of a comb, and people and spirits are crowded together. This is not the way to respectfully venerate the supreme Dharma (至法) and purely revere the way of the spirits (神道). It would be appropriate to relocate to the north of the Sanggan River (桑乾) south of the capital, on the southern slope of Mount Yue (岳山), and permanently establish the place there, providing fifty households to cover the expenses for offerings and sacrifices. It should still be named Chongxu Temple (崇虛寺). Hermits from various provinces can be summoned to fill ninety positions. Relocation to Luoyang (洛陽) and Ye (鄴城) should follow the previous practices. The Taoist altar is located in the southern suburbs, covering an area of two hundred steps square. On the seventh day of the first month, the seventh day of the ninth month, and the fifth day of the tenth month, the altar master, Taoist priests, and one hundred and sixty singers will perform the rituals of worship. Few of the Taoist priests are proficient and thorough, and they lack talent and skills to be praised. In the sixth year of the Wuding era, the relevant authorities executed the order to cease these activities. Zhang Yuanyou (張遠遊) from Hedong (河東), Zhao Jingtong (趙靜通) from Hejian (河間), and others served Qi Wenxiang Wang (齊文襄王). Separate residences were established in the capital, respecting their Taoist arts and treating them with courtesy.

I have examined the narrative of Celestial Master Kou Qianzhi (寇謙之), which recounts the words of Lord Lao (太上老君), stating that (Taoist immortals) reside in the sea like Penglai (蓬萊) and fly in the sky like Kunlun (崑崙).

It also says that the thirty-six lands, spanning ten thousand miles, are divided into three hundred and sixty divisions. How is this different from Zhang Jiao's (張角) thirty-six directions? According to the 'Biography of Huangfu Song' (皇甫嵩) in the Book of the Later Han (後漢書), Zhang Jiao of Julu (鉅鹿) called himself the Great Virtuous Teacher (大賢良師), serving Huang-Lao (黃老) (Huangdi and Laozi), practicing the arts of Zhang Ling (張陵), and using talisman water and incantations to cure all kinds of diseases. He sent eight disciples to spread the teachings of Taoism in all directions, deceiving and bewitching people. In more than ten years, the number of followers reached hundreds of thousands. The people of the eight provinces of Qing (青), Xu (徐), You (幽), Ji (冀), Jing (荊), Yang (楊), Yan (兗), and Yu (豫) all responded. Thus, thirty-six directions were established, with each direction being like the title of a general. The large directions had more than ten thousand people, and the small directions had six thousand people. They falsely claimed, 'The Azure Sky is dead, the Yellow Sky will be established. The year is Jiazi, and the world will be auspicious.' They wrote the characters 'Jiazi' (甲子) in white soil on the doors of temples throughout the capital. On the fifth day of the third month of the first year of the Zhongping era, they rose up together, both inside and outside the city, all wearing yellow Taoist robes and yellow turbans. Some people killed people to sacrifice to Heaven. At that time, the rebel army numbered hundreds of thousands, initially rising up in Yingchuan (穎川) and causing chaos throughout the world, but they were all suppressed and annihilated by Huangfu Song. The remaining forces were not extinguished, and some people still wear these clothes today.

Book of Qi (齊書), 'Account of Buddhism' (述佛志)

Written by Wang Shao (王劭)

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劭曰。釋氏非管窺所及。率爾妄言之。又引列禦寇書。述商太宰問孔子聖人事。又黃帝夢遊華胥氏之國。華胥氏之國。在佛神遊而已。此之所言彷彿于佛。石符姚世經譯遂廣。蓋欲柔伏人心。故多寓言以方便。不知是何神怪浩蕩之甚乎。其說人身善惡世事因緣。以慈悲喜捨常樂我凈。書辯至精明如日月。非正覺孰能證之。凡在順首莫不歸命。達人則慎其身口修其慧定。平等解脫究竟菩提。及僻者為之不能通理。徒務費竭財力功利煩濁。猶六經皆有所失。未之深也已矣。

廣弘明集卷第二 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第三

大唐西明寺沙門釋道宣撰

歸正篇第一之三遂古篇　梁侍中江淹歸心篇　北齊光錄顏之推七錄序　梁處士阮孝緒

遂古篇

梁侍中江淹

仆嘗為造化篇。以學古制今。觸類而廣之。復有此文。兼象天問。以游思云爾。

聞之遂古大火然兮。水亦溟涬無涯邊兮。女媧練石補蒼天兮。共工所觸不周山兮。河洛交戰寧深淵兮。黃炎共鬥涿鹿。川兮女妓九子為民先兮。蚩尤鑄兵幾千年兮十日並出堯之間兮。羿乃斃日事豈然兮。常蛾奔月誰所傳兮。豐隆騎云爲靈仙兮。夏開乘龍何因緣兮。傅說托星安得宣兮。夸父鄧林義

【現代漢語翻譯】 現代漢語譯本： 劭（人名）說：『釋迦牟尼佛的教義不是管中窺豹所能瞭解的，隨意妄加評論。』又引用列禦寇（人名）的書，講述商太宰（官名）問孔子（人名）關於聖人的事，以及黃帝（人名）夢遊華胥氏（人名）之國。華胥氏之國，只是佛的神遊而已。這些言論彷彿與佛的教義相似。石符（人名）在姚秦（朝代名）時期翻譯的佛經逐漸廣泛傳播，大概是想用懷柔的手段來使人心歸順，所以多用寓言來方便教化。不知道這是什麼神怪，如此浩瀚無邊啊！ 其學說講述人身善惡、世事因緣，以慈悲喜捨、常樂我凈為核心。書中的辯論極其精妙，如同日月般光明。如果不是真正覺悟的人，誰能證悟這些道理呢？凡是順從佛法的人，沒有不歸順信命的。通達的人則謹慎自己的身口意，修習智慧和禪定，以達到平等解脫，最終證得菩提（bodhi，覺悟）。而那些思想偏頗的人，因為不能理解其中的道理，只是徒勞地耗費財力和精力，追求功利，內心煩惱混濁。即使是六經（儒家經典）也有所缺失，這是因為他們沒有深入研究佛法的緣故啊。

《廣弘明集》卷第二 大正藏第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第三

大唐西明寺沙門釋道宣（人名）撰

歸正篇第一之三 遂古篇 梁侍中江淹（人名）歸心篇 北齊光錄顏之推（人名）《七錄序》 梁處士阮孝緒（人名）

遂古篇

梁侍中江淹

我曾經寫過《造化篇》，用來學習古代的制度，並根據事物類別加以推廣。現在又寫了這篇文章，兼有《天問》的意象，用來放飛思緒罷了。

聽說在遠古時代，大火燃燒，洪水也浩渺無邊。女媧（人名）煉石補天，共工（人名）撞斷了不周山（山名）。黃河（River name）和洛河（River name）交戰，形成了深深的淵潭。黃帝（人名）和炎帝（人名）在涿鹿（Place name）這個地方大戰。女妓（人名）的九個兒子成爲了百姓的祖先。蚩尤（人名）鑄造兵器已經幾千年了。十個太陽同時出現，那是堯（人名）的時代。后羿（人名）射落太陽，這件事是真的嗎？嫦娥（人名）奔月，是誰傳說的呢？豐隆（人名）騎著雲彩，成爲了神仙。夏啟（人名）乘龍，是什麼原因呢？傅說（人名）託身于星宿，又怎麼能宣揚呢？夸父（人名）追逐太陽，最終死在了鄧林（Place name）。

【English Translation】 English version: Shao (person's name) said, 'The teachings of Shakyamuni Buddha are not something that can be understood through a narrow perspective; it is reckless to make arbitrary comments.' He also quoted the book of Lie Yukou (person's name), recounting the story of the Grand Tutor of Shang (official title) asking Confucius (person's name) about the affairs of sages, and the Yellow Emperor (person's name) dreaming of traveling to the country of Huaxu (person's name). The country of Huaxu is merely a divine journey of the Buddha. These statements vaguely resemble the teachings of the Buddha. The Buddhist scriptures translated by Shifu (person's name) during the Yao Qin (dynasty name) period gradually spread widely, probably intending to use gentle means to make people's hearts submit, so they often used allegories to facilitate teaching. I don't know what kind of deity or monster this is, so vast and boundless! Its doctrines discuss the good and evil of the human body, the causes and conditions of worldly affairs, with loving-kindness, compassion, joy, equanimity, permanence, bliss, self, and purity as its core. The debates in the books are extremely refined, as bright as the sun and moon. If it were not for a truly enlightened person, who could realize these principles? All those who follow the Buddha's teachings cannot but submit and believe in fate. Those who are enlightened are cautious in their body, speech, and mind, cultivating wisdom and meditation, in order to achieve equal liberation and ultimately attain Bodhi (bodhi, enlightenment). But those who are biased in their thinking, because they cannot understand the principles within, merely waste their wealth and energy in vain, pursuing fame and gain, with troubled and turbid hearts. Even the Six Classics (Confucian classics) have their shortcomings; this is because they have not deeply studied the Buddha's teachings.'

Guang Hongming Ji, Volume 2 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 3

Compiled by the Shramana Shi Daoxuan (person's name) of Ximing Temple in the Great Tang Dynasty

Returning to the Correct Path, Chapter 1.3: Ancient Times; Liang Attendant Jiang Yan (person's name)'s Chapter on Returning to the Heart; Northern Qi Guanglu Yan Zhitui (person's name)'s Preface to the Seven Records; Liang Scholar Ruan Xiaoxu (person's name)

Ancient Times

Liang Attendant Jiang Yan

I once wrote 'On Creation,' to learn from the ancient systems and broaden them according to the categories of things. Now I have written this article, combining the imagery of 'Heavenly Questions,' to let my thoughts fly.

I have heard that in ancient times, great fires burned, and floods were boundless. Nüwa (person's name) refined stones to mend the sky, and Gonggong (person's name) broke Mount Buzhou (mountain name). The Yellow River (River name) and the Luo River (River name) fought, forming deep abysses. The Yellow Emperor (person's name) and the Yan Emperor (person's name) fought a great battle in Zhuolu (Place name). The nine sons of Nüji (person's name) became the ancestors of the people. Chi You (person's name) cast weapons for thousands of years. Ten suns appeared at the same time, that was the era of Yao (person's name). Hou Yi (person's name) shot down the suns, is this true? Chang'e (person's name) flew to the moon, who told this story? Fenglong (person's name) rode the clouds and became an immortal. Xia Qi (person's name) rode a dragon, what was the reason? Fu Yue (person's name) entrusted himself to the stars, how could he proclaim it? Kua Fu (person's name) chased the sun and died in Denglin (Place name).

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亦艱兮。尋木千里烏易論兮。穆王周流往復旋兮。河宗王母可與言兮。青鳥所解露誠亶兮。五色玉石出西偏兮。崑崙之墟海北間兮。去彼宗周萬二千兮。山經古書亂編篇兮。郭釋有兩未精堅兮。上有剛氣道家言兮。日月五星皆虛懸兮。倒景去地出雲煙兮。九地之下如有天兮。土伯九約寧若先兮。西方蓐收司金門兮。北極禺強為常存兮。帝之二女游湘沅兮。霄明燭光尚焜煌兮。太一司命鬼之元兮。山鬼國殤為遊魂兮。迦維羅衛道最尊兮。黃金之身誰能原兮。恒星不見頗可論兮。其說彬炳多聖言兮。六合之內理常渾兮。幽明詭怪令智惛兮。河圖洛書為信然兮。孔甲豢龍古共傳兮。禹時防風處隅山兮。春秋長狄生何邊兮。臨洮所見又何緣兮。蓬萊之水淺於前兮。東海之波為桑田兮。山崩邑淪寧幾千兮。石生土長必積年兮。漢鑿昆明灰炭全兮。魏開濟渠螺𧉻堅兮。白日再中誰使然兮。北斗不見藏何間兮。建章鳳闕神光連兮。未央鐘𧇀生花鮮兮。銅為兵器秦之前。兮丈夫衣彩六國先。兮周時女子出世間。兮班君絲履游太山。兮人鬼之際有隱淪兮。四海之外孰方圓兮。沃沮肅慎東北邊兮。長臂兩面亦乘船兮。東南倭國皆文身兮。其外黑齒次裸民兮。侏儒三尺併爲鄰兮。西北丁零又烏孫兮。車師月支種類繁兮。馬蹄之國。若騰奔兮。

【現代漢語翻譯】 現代漢語譯本： 太難了啊。尋找木材，即使是烏鴉飛千里也很容易討論啊。穆天子周遊四方往返盤旋啊。河宗和西王母可以與他交談啊。青鳥所傳達的是真誠的啊。五色玉石產自西方啊。崑崙山墟在海的北邊啊。距離宗周有一萬二千里啊。《山海經》古書胡亂編撰啊。郭璞的註釋有兩個地方不夠精當啊。上面有剛氣，是道家的說法啊。日月五星都是虛空懸掛的啊。倒影離開地面，出現雲煙啊。九地之下好像還有天啊。土伯和九約，哪個在前呢？西方蓐收掌管金門啊。北極禺強是永恒存在的啊。帝堯的兩個女兒在湘水和沅水邊遊玩啊。霄明燭光仍然明亮啊。太一是司命之神，是鬼的首領啊。山鬼和國殤是遊魂啊。迦毗羅衛的佛法最為尊貴啊。黃金之身誰能探究本源啊。恒星不見，很值得討論啊。其中的說法文采斐然，多是聖人的言論啊。六合之內，道理常常是渾沌的啊。幽暗和怪異，使人智慧昏聵啊。《河圖》和《洛書》是可信的啊。孔甲養龍是古代共同流傳的啊。禹的時候，防風氏住在隅山啊。《春秋》記載的長狄從哪裡產生啊？臨洮所見又是什麼緣故啊？蓬萊的水比以前淺了啊。東海的波濤變成了桑田啊。山崩塌，城邑淪陷，難道只有幾千年嗎？石頭生長，泥土增長，必定是經過多年積累啊。漢朝開鑿昆明池，挖出的全是灰燼和木炭啊。魏朝開鑿濟渠，挖出的全是螺殼和蛤蜊啊。白日再次在中午出現，是誰造成的啊？北斗星不見了，藏在哪裡啊？建章宮的鳳闕，神光相連啊。未央宮的鐘磬，生出鮮花啊。秦朝之前，銅是兵器啊。諸侯的丈夫穿著彩色衣服，六國率先開始啊。周朝的時候，女子出現在世間啊。班婕妤穿著絲鞋遊覽泰山啊。人與鬼之間有隱遁啊。四海之外，哪裡是方形哪裡是圓形啊？沃沮和肅慎在東北邊啊。長臂國和兩面國也乘船航行啊。東南方的倭國都紋身啊。倭國之外是黑齒國，再往外是裸民啊。侏儒身高三尺，和他們相鄰啊。西北方是丁零和烏孫啊。車師和月氏，種類繁多啊。馬蹄之國，像奔騰一樣啊。

【English Translation】 English version: It is too difficult. Seeking wood, even a crow flying a thousand miles is easy to discuss. King Mu of Zhou traveled around and back again. The Lord of the River and the Queen Mother of the West could speak with him. The bluebird conveys sincerity. Five-colored jade stones come from the west. The ruins of Kunlun are north of the sea. It is twelve thousand miles from Zongzhou. The Classic of Mountains and Seas is a jumbled compilation. Guo Pu's annotations have two places that are not precise. Above there is strong qi, which is a Taoist saying. The sun, moon, and five planets are all suspended in emptiness. Reflected images leave the ground, and clouds and smoke appear. Below the nine levels of earth, it seems there is heaven. Which came first, Tubo or Jiuyue? In the west, Rushou governs the golden gate. In the north, Yuqiang is eternally present. The two daughters of Emperor Yao play by the Xiang and Yuan rivers. The light of Xiaoming's candle is still bright. Taiyi is the god of destiny, the head of ghosts. Mountain ghosts and fallen soldiers are wandering souls. The Dharma of Kapilavastu is the most尊貴. Who can trace the origin of the golden body? The absence of fixed stars is worth discussing. The sayings within are elegant and mostly the words of sages. Within the six directions, reason is often chaotic. Darkness and strangeness make wisdom confused. The Hetu and Luoshu are trustworthy. Kongjia raising dragons is an ancient common tradition. In the time of Yu, Fangfeng lived in Yushan. Where did the Changdi of the Spring and Autumn period come from? What is the reason for what was seen in Lintao? The water of Penglai is shallower than before. The waves of the East Sea have become mulberry fields. How many thousands of years have mountains collapsed and cities sunk? The growth of stones and the increase of soil must be accumulated over many years. When the Han Dynasty dug Kunming Pool, all that was dug up was ashes and charcoal. When the Wei Dynasty dug the Ji Canal, all that was dug up were snail shells and clams. Who caused the sun to appear in the middle of the day again? Where is the Big Dipper hidden? The Fengque of Jianzhang Palace is connected by divine light. The bells and chimes of Weiyang Palace produce fresh flowers. Before the Qin Dynasty, bronze was a weapon. The husbands of the princes wore colored clothes, and the six states took the lead. In the Zhou Dynasty, women appeared in the world. Lady Ban wore silk shoes to visit Mount Tai. There is seclusion between humans and ghosts. Outside the four seas, where is square and where is round? Woju and Sushen are on the northeast side. The Long Arm country and the Two-Faced country also travel by boat. The Wa country in the southeast all have tattoos. Outside the Wa country is the Black Teeth country, and beyond that are the naked people. Dwarfs are three feet tall and live next to them. To the northwest are the Dingling and Wusun. The Cheshi and Yuezhi have many kinds. The country of horseshoes is like galloping.

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西南烏弋及罽賓兮。天竺于闐。皆胡人兮。條支安息西海漘兮。人跡所極至大秦兮。珊瑚明珠銅金銀兮。琉璃馬腦來雜陳兮。車渠水精莫非真兮。雄黃雌石出山垠兮。青白蓮花被水濱兮。宮殿樓觀並七珍兮。窮陸溟海又有民兮。長股深目豈君臣兮。丈夫女子及三身兮。結胸反舌一臂人兮。跂踵交脛與羽民兮。不死之國皆何因兮。茫茫造化理難循兮。聖者不測況庸倫兮。筆墨之暇為此文兮。薄暮雷電聊以忘憂。又示君兮。

梁典云。江淹位登金紫。初淹年六歲。能屬文為詩。最長有遠識愛奇尚。年二十以五經授宋諸王。待以客禮。初年十三而孤貧。採薪養母以孝聞。及梁朝六遷侍中。夢郭璞索五色筆淹與之。自是為文不工。人謂其才盡。然以不得志故也。有集十卷。深信天竺緣果之文。余檢其行事與傳同焉。綴述佛理。不多錄其別篇。知明賢之雅志耳。

家訓歸心篇

北齊光祿顏之推

三世之事信而有徴。家業歸心勿輕慢也。其間妙旨具諸經論。不復於此少能贊述。但懼汝曹猶未牢固。略重勸誘耳。

原夫四塵五陰剖析形有。六舟三駕運載群生。萬行歸空千門入善。辯才智慧。豈徒七經百氏之博哉。明非堯舜周孔老莊之所及也。內外兩教本為一體。漸極為異深淺不同。內典初門設五種之

【現代漢語翻譯】 現代漢語譯本： 西南方的烏弋（古代西域國名）和罽賓（古代西域國名）啊，天竺（印度的古稱）和于闐（古代西域國名），都是胡人的地方啊。條支（古代西亞國名）和安息（古代西亞國名）靠近西海的邊緣啊，人們足跡所能到達的最遠是大秦（古羅馬）啊。珊瑚、明珠、銅、金、銀啊，琉璃和瑪瑙，各種珍寶陳列啊。車渠和水晶，沒有不是真的啊。雄黃和雌黃，出自山邊啊。青蓮花和白蓮花，覆蓋著水邊啊。宮殿和樓閣，都是七寶所造啊。遙遠的陸地和廣闊的海洋，也有人民居住啊。長腿和深眼窩的人，難道沒有君臣之分嗎？丈夫、女子，以及三身（佛教術語，指佛所具有的三種身）之人啊。結胸國、反舌國、獨臂人啊，踮腳走路、兩腿交叉的人，以及長著翅膀的人啊。不死之國，都是什麼原因造成的呢？茫茫的造化，道理難以遵循啊。聖人都難以測度，何況平庸之人呢？在寫字作畫的閑暇，寫下這篇文章啊。傍晚時分的雷電，姑且用來忘記憂愁，又展示給你們看啊。

梁典記載，江淹官至金紫光祿大夫。江淹六歲時，就能寫文章作詩。他最有遠見卓識，愛好奇異的事物。二十歲時，用五經教授宋諸王，受到諸王以客禮相待。十三歲時，就成了孤兒，家境貧寒，靠砍柴來奉養母親，以孝順聞名。到了梁朝，官至侍中。他夢見郭璞向他索要五色筆，江淹給了他。從此以後，他的文章就寫得不好了。人們說他的才華用盡了，這是因為他不得志的緣故。他有文集十卷，深信天竺的因緣果報之說。我查閱了他的事蹟，與傳記相同。他綴述佛理，不再多錄他的其他文章，只是爲了瞭解賢明的雅緻罷了。

家訓歸心篇

北齊光祿大夫顏之推

三世（佛教術語，指過去、現在、未來三世）之事，真實可信，而且有徵驗。家業歸心（指歸向佛法），不要輕慢啊。其中的妙旨，都記載在各種經論中，我不再在這裡多加贊述。只是擔心你們還沒有牢固地樹立信仰，所以略微重複勸導罷了。

探究四塵（佛教術語，指色、聲、香、味四種塵境）五陰（佛教術語，指色、受、想、行、識五蘊）的剖析，是爲了分析形體的存在。六舟（佛教術語，指六度）三駕（佛教術語，指聲聞乘、緣覺乘、菩薩乘）運載著眾生。萬行（佛教術語，指各種修行）歸於空性，千門（佛教術語，指各種法門）進入善道。辯才和智慧，難道僅僅是七經百氏的博學嗎？這顯然不是堯舜周孔老莊所能達到的境界。內外兩教（指佛教和儒道等），本來是一體的，逐漸發展到極致就變得不同，有深淺之分。內典（指佛教經典）的入門，設定五種戒律。

【English Translation】 English version: The southwestern Wuyi (ancient country in the Western Regions) and Jibin (ancient country in the Western Regions), as well as Tianzhu (ancient name for India) and Yutian (ancient country in the Western Regions), are all places of the Hu people. Tiaozhi (ancient country in West Asia) and Anxi (ancient country in West Asia) are near the edge of the Western Sea. The farthest place that people can reach is Daqin (ancient Rome). Coral, pearls, copper, gold, and silver, along with crystal and agate, are displayed in various treasures. Conch and crystal, none of them are not real. Realgar and orpiment come from the mountains. Blue and white lotuses cover the waterside. Palaces and pavilions are all made of the seven treasures. Remote lands and vast oceans also have people living there. Do people with long legs and deep-set eyes not have rulers and subjects? Men, women, and those with the three bodies (Buddhist term, referring to the three bodies of the Buddha). The people of Jie Xiong, the people of Fan She, the one-armed people, those who walk on tiptoes, those with crossed legs, and the feathered people. What are the reasons for the countries of immortality? The vast creation, the principles are difficult to follow. Even sages cannot fathom it, let alone ordinary people? In the leisure of writing and painting, I write this article. The thunder and lightning in the evening, I use it to forget my worries, and show it to you.

The Liang Dynasty records state that Jiang Yan held the official title of Jin Zi Guang Lu Da Fu. Jiang Yan was able to write articles and poems at the age of six. He had the most foresight and loved strange things. At the age of twenty, he taught the Five Classics to the princes of the Song Dynasty, who treated him with the courtesy of a guest. At the age of thirteen, he became an orphan and lived in poverty, supporting his mother by chopping wood, and was known for his filial piety. In the Liang Dynasty, he became a Shi Zhong. He dreamed that Guo Pu asked him for a five-colored pen, and Jiang Yan gave it to him. From then on, his articles were not well written. People said that his talent was exhausted, which was because he was not successful. He has a collection of ten volumes, deeply believing in the theory of cause and effect of Tianzhu. I have examined his deeds, which are the same as the biography. He wrote about Buddhist principles, and I will not record his other articles, just to understand the elegant aspirations of the wise.

Family Instructions - Returning to the Heart Chapter

Yan Zhitui, Guang Lu Da Fu of the Northern Qi Dynasty

The affairs of the three lifetimes (Buddhist term, referring to the past, present, and future) are true and credible, and there is evidence. Do not be negligent in returning your family's affairs to the heart (referring to returning to the Dharma). The wonderful meanings in it are all recorded in various scriptures and treatises, and I will not add more praise here. I am just worried that you have not firmly established your faith, so I will repeat my exhortations.

Exploring the analysis of the four dusts (Buddhist term, referring to the four dusts of form, sound, smell, and taste) and the five aggregates (Buddhist term, referring to the five skandhas of form, feeling, thought, volition, and consciousness) is to analyze the existence of form. The six boats (Buddhist term, referring to the six perfections) and the three vehicles (Buddhist term, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) carry sentient beings. The myriad practices (Buddhist term, referring to various practices) return to emptiness, and the thousand gates (Buddhist term, referring to various Dharma gates) enter the path of goodness. Is eloquence and wisdom merely the erudition of the Seven Classics and the Hundred Schools? This is clearly not a realm that Yao, Shun, Zhou, Confucius, Lao Tzu, and Zhuang Tzu could reach. The inner and outer teachings (referring to Buddhism and Confucianism and Taoism, etc.) were originally one, but gradually developed to the extreme and became different, with different depths. The entrance to the inner canon (referring to Buddhist scriptures) sets up five precepts.

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禁。與外書(仁義禮智信)五常符同。仁者不殺之禁也。義者不盜之禁也。禮者不邪之禁也。智者不酒之禁也。信者不妄之禁也。至如畋狩軍旅宴饗刑罰。因民之性不可卒除。就為之節使不淫濫耳。歸周孔而背釋宗。何其迷也。

俗之謗者大抵有五。其一以世界外事及神化無方。為迂誕也。其二以吉兇𥚣福或未報應。為欺誑也。其三以僧尼行業多不精純。為奸慝也。其四以縻費金寶減耗課役。為損國也。其五以縱有因緣而報善惡。安能辛苦今日之甲。利益後世之乙乎乙乎。為異人也。今並釋之於下云。

釋一曰夫遙大之物。寧可度量。今人所知莫若天地。天為精氣。日為陽精。月為陰精。星為萬物之精。儒家所安也。星有墜落。乃為石矣。精若是石。不可有光性。又質重。何所繫屬。一星之徑大者百里。一宿首尾相去數萬百里之物數萬相連。闊狹縱斜常不盈縮。又星與日月光色同耳。但以大小為其等差。然而日月又當石耶。石既牢密。烏兔焉容石在氣中。豈能獨運日月星辰。若皆是氣。氣體輕浮。當與天合往來環轉。不得偝違。其間遲疾理寧一等。何故日月五星二十八宿。各有度數移動不均。寧當氣墮忽變為石。地既滓濁。法應沉厚。鑿土得泉。乃浮水上積水之下。復有何物。江河百穀從何處生。東流到

【現代漢語翻譯】 現代漢語譯本： 禁止的事情。與外道書籍（指仁、義、禮、智、信）所說的五常相符同。所謂『仁』，就是禁止殺戮；所謂『義』，就是禁止偷盜；所謂『禮』，就是禁止邪淫；所謂『智』，就是禁止飲酒；所謂『信』，就是禁止妄語。至於像田獵、軍事、宴會、刑罰這些事情，因為是民眾的習性，不可能一下子去除，所以就加以節制，使之不要過度氾濫罷了。歸順周公、孔子而背離釋迦牟尼的教義，這是多麼的迷惑啊！ 世俗之人誹謗佛法，大概有五種情況。第一種認為佛經所說的世界之外的事情以及神化的描述沒有邊際，是虛妄荒誕的。第二種認為行善作惡，吉兇禍福有時沒有相應的報應，是欺騙人的。第三種認為僧尼的修行行為大多不精進純正，是奸邪不正的。第四種認為耗費大量的金銀財寶，減少賦稅徭役，是損害國家的。第五種認為即使有因緣果報，又怎麼能讓今天辛勤勞作的甲，去利益後世的乙呢？這真是奇怪的想法。現在就在下面一一解釋這些疑問。 解釋第一點：遙遠而巨大的事物，怎麼可以用常理去衡量呢？現在人們所知道的，沒有比天地更大的了。天是精氣所構成，太陽是陽精，月亮是陰精，星星是萬物的精氣，這是儒家所認可的。星星有墜落的現象，墜落後就變成了石頭。如果精氣是石頭，就不可能有光亮的性質。而且石頭質地沉重，依靠什麼懸掛在空中呢？一顆星星的直徑，大的有百里。一個星宿從頭到尾相距數萬百里，這些星宿數萬顆相連，它們的寬窄縱橫斜正，常常不會盈餘或縮減。而且星星與太陽、月亮的光色相同。只是因為大小不同，才有了等級差別。然而太陽和月亮也應當是石頭嗎？石頭既然堅固緊密，烏鴉和兔子怎麼能在其中容身呢？石頭在氣體之中，怎麼能夠獨自執行呢？太陽、月亮、星辰，如果都是氣體，氣體的性質輕浮，應當與天融合，往來環繞運轉，不能夠背離。它們之間執行的遲緩和快速，道理上應該是一樣的。為什麼太陽、月亮、五星、二十八星宿，各有度數，移動的速度也不一樣呢？難道氣體墜落會忽然變成石頭嗎？大地既然是污濁的，按理說應當是沉重厚實的。挖土可以得到泉水，泉水浮在上面，積水之下，又有什麼東西呢？江河百川從什麼地方產生，向東流去，最終流入大海？

【English Translation】 English version: Prohibitions. They correspond to the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) of external books (referring to non-Buddhist texts). 'Benevolence' is the prohibition of killing; 'righteousness' is the prohibition of stealing; 'propriety' is the prohibition of sexual misconduct; 'wisdom' is the prohibition of drinking alcohol; 'trustworthiness' is the prohibition of lying. As for matters such as hunting, military campaigns, banquets, and punishments, because they are the habits of the people, they cannot be eliminated all at once, so they are regulated to prevent them from becoming excessive. To turn to Zhou Gong (Duke of Zhou) and Confucius while turning away from the teachings of Shakyamuni (釋迦牟尼), how deluded is that! The common people's slander of Buddhism generally falls into five categories. The first is that the descriptions of matters beyond this world and the boundless divine transformations in the Buddhist scriptures are considered extravagant and absurd. The second is that good and bad deeds, fortune and misfortune, sometimes do not have corresponding retribution, which is considered deceptive. The third is that the conduct of monks and nuns is often not pure and diligent, which is considered wicked and improper. The fourth is that the consumption of large amounts of gold and silver treasures and the reduction of taxes and corvée labor are considered detrimental to the country. The fifth is that even if there is karmic cause and effect, how can the hard work of person A today benefit person B in later generations? This is truly a strange idea. Now, I will explain these doubts one by one below. Explanation of the first point: How can distant and vast things be measured by ordinary reasoning? What people know now is nothing greater than heaven and earth. Heaven is composed of essential energy (精氣), the sun is yang essence (陽精), the moon is yin essence (**), and the stars are the essence of all things, which is accepted by Confucianism. Stars sometimes fall, and after falling, they become stones. If essence is stone, it cannot have the property of light. Moreover, stone is heavy, so what does it rely on to hang in the air? The diameter of a large star is hundreds of miles. A constellation stretches tens of thousands of miles from beginning to end, and these tens of thousands of stars are connected. Their width, length, and angle often do not increase or decrease. Moreover, the light and color of the stars are the same as those of the sun and moon. It is only because of the difference in size that there are different levels. However, should the sun and moon also be stones? Since stones are solid and dense, how can crows and rabbits find space within them? If the stone is in the air, how can it move on its own? If the sun, moon, and stars are all gas, the nature of gas is light and floating, so it should merge with the sky, revolving back and forth, and not be able to deviate. The speed of their movement should be the same. Why do the sun, moon, five planets, and twenty-eight constellations each have their own degrees and move at different speeds? Could it be that the gas falls and suddenly turns into stone? Since the earth is turbid, it should be heavy and thick. Digging the soil can yield springs, and the springs float on top. What is below the accumulated water? Where do the rivers and streams originate, flowing eastward and eventually into the sea?

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海何為不溢。歸塘尾閭渫何所到。沃焦之石何氣所然。潮汐去還誰所節度。天漢懸指那不散落。水性就下何故上騰。天地初開便有星宿。九州未劃列國未分。剪疆區野若為躔次。封建以來誰所制割。國有增減星無進退。災祥禍福就中不差。懸象之大列星之伙。何為分野止系中國。昴為旄頭。匈奴之次西胡東夷雕題交趾。獨棄之乎。以此而求。迄無了者。豈得以人事尋常抑必宇宙之外乎。

凡人所信惟耳與目。自此之外咸致疑焉。儒家說天。自有數義。或渾或蓋乍穹乍安。斗極所周管維所屬。若所親見不容不同。若所測量寧足依據。何故信凡人之臆說。疑大聖之妙旨。而欲必無恒沙世界微塵數劫乎。而鄒衍亦有九州之談。由中人不信有魚大如木。海上人不信有木大如魚。漢武不信弦膠。魏文不信火布。胡人見錦不信有蟲食樹吐絲所成。昔在江南不信有千人氈帳。及來河北不信有二萬石船。皆實驗也。世有咒師及諸幻術。猶能履火蹈刃種瓜移井。倏忽之間千變萬化。人力所為尚能如此。何妨神通感應不可思量千里寶幢百由旬座化成凈土踴出妙塔乎。

釋二曰。夫信謗之興。有如影響。耳聞眼見其事已多。或乃精誠不深業緣未感。時儻差簡終難獲報耳。善惡之行禍福所歸。九流百氏皆同此論。豈獨釋典為虛妄乎

【現代漢語翻譯】 現代漢語譯本：海水為什麼不會溢出？歸塘（Gui Tang，指河流最終匯入的地方）和尾閭（Wei Lü，排水的末端）排泄的水流最終流向何處？沃焦石（Wo Jiao Stone，傳說中位於大海中的石頭）燃燒的火焰是什麼原因造成的？潮汐的漲落是誰在控制調節？天河（Tian Han，銀河）懸掛在那裡，為什麼不會散落下來？水的本性是向下流，為什麼會向上升騰？天地剛開始形成的時候，就有了星宿嗎？九州（Jiu Zhou，古代中國的行政區域劃分）還沒有劃分，列國（Lie Guo，各個諸侯國）還沒有分封的時候，劃分疆域和區域，是按照什麼來排列星次的？自從分封建國以來，是誰制定和劃分的這些區域？國家的疆域有增減變化，但是星辰的位置卻沒有進退移動，吉兇禍福的應驗，難道沒有偏差嗎？天象如此廣大，星辰如此眾多，為什麼分野（Fen Ye，星象學中星辰與地面的對應關係）只與中國相關聯？昴星（Mao Xing）是旄頭星（Mao Tou Xing），代表著匈奴（Xiong Nu）的區域，西胡（Xi Hu）、東夷（Dong Yi）、雕題（Diao Ti）、交趾（Jiao Zhi）這些地方，就被單獨拋棄了嗎？如果按照這些問題來追尋答案，最終也不會有結果。難道可以用人世間的常理來限制，就一定認為宇宙之外沒有其他事物嗎？ 一般人所相信的，只有耳朵聽到的和眼睛看到的。除此之外，都會產生懷疑。儒家學說談論天，有多種解釋。有說是渾天說，有說是蓋天說，一會兒說是穹頂狀，一會兒說是安穩的。斗極（Dou Ji，北極星）所環繞的區域，管轄和維繫的地方，好像是親眼所見，不容許有不同的說法。好像是經過測量，就足以作為依據。為什麼相信普通人的臆測之說，卻懷疑大聖人的精妙旨意？一定要認為沒有像恒河沙一樣多的世界，像微塵一樣多的劫數嗎？鄒衍（Zou Yan）也有關於九州的說法。就像居住在內陸的人不相信有像木頭一樣大的魚，居住在海邊的人不相信有像魚一樣大的木頭。漢武帝（Han Wu Di）不相信用弦做的膠，魏文帝（Wei Wen Di）不相信火浣布。胡人看到錦緞，不相信是由蟲吃樹吐絲而成的。以前在江南的時候，不相信有千人氈帳，等到來到河北，不相信有兩萬石的船。這些都是親身經歷的驗證啊。世間有咒師以及各種幻術，還能在火焰上行走，在刀刃上跳舞，種植瓜果，移動水井，在很短的時間內千變萬化。人力所能做到的尚且如此，為什麼妨礙神通感應不可思議，千里寶幢（Qian Li Bao Chuang）和百由旬（Bai You Xun）的座位化成凈土，涌現出美妙的寶塔呢？ 釋二解釋說：讚揚和誹謗的興起，就像影子和回聲一樣。耳朵聽到的和眼睛看到的，這樣的事情已經很多了。或許是因為精誠不夠深，業緣還沒有感應到，有時稍微疏忽，最終難以獲得回報。善惡的行為，禍福的歸宿，九流百家都認同這個道理，難道只有佛經是虛妄的嗎？

【English Translation】 English version: Why does the sea not overflow? Where do the discharged waters of Gui Tang (the place where rivers eventually converge) and Wei Lü (the end of drainage) ultimately flow? What causes the flames of the Wo Jiao Stone (a legendary stone in the sea)? Who controls and regulates the ebb and flow of the tides? The Tian Han (Milky Way) hangs there, why does it not scatter? Water's nature is to flow downwards, why does it rise upwards? When heaven and earth first formed, were there already stars? Before the Nine Provinces (Jiu Zhou, ancient Chinese administrative divisions) were divided and the various states (Lie Guo, vassal states) were enfeoffed, how were the boundaries and regions divided and arranged according to the positions of the stars? Since the establishment of feudal states, who established and divided these regions? The territory of the country may increase or decrease, but the positions of the stars do not advance or retreat. Is there no deviation in the fulfillment of good fortune, misfortune, and calamity? The celestial phenomena are so vast, and the stars are so numerous, why is the division of fields (Fen Ye, the correspondence between stars and the ground in astrology) only related to China? The Pleiades (Mao Xing) are the Mao Tou Star (Mao Tou Xing), representing the region of the Xiongnu (Xiong Nu). Are the Xi Hu, Dong Yi, Diao Ti, and Jiao Zhi regions abandoned? If we seek answers according to these questions, there will ultimately be no result. Can we limit ourselves to the common sense of human affairs and insist that there is nothing beyond the universe? What ordinary people believe is only what they hear and see. Beyond that, they will have doubts. Confucian scholars talk about heaven, and there are many explanations. Some say it is the Hun Tian theory, some say it is the Gai Tian theory, sometimes saying it is dome-shaped, sometimes saying it is stable. The area surrounded by Dou Ji (North Star), the place of jurisdiction and maintenance, seems to be seen with one's own eyes, and no different opinions are allowed. It seems that after measurement, it is enough to be used as a basis. Why believe the conjecture of ordinary people, but doubt the subtle meaning of the great sages? Must one believe that there are no worlds as numerous as the sands of the Ganges, and kalpas as numerous as dust particles? Zou Yan (Zou Yan) also has a theory about the Nine Provinces. It's like people living inland don't believe there are fish as big as trees, and people living by the sea don't believe there are trees as big as fish. Emperor Wu of Han (Han Wu Di) did not believe in glue made from strings, and Emperor Wen of Wei (Wei Wen Di) did not believe in fire-resistant cloth. When the Hu people saw brocade, they did not believe that it was made by worms eating trees and spitting silk. In the past, when I was in Jiangnan, I didn't believe there were tents for a thousand people, and when I came to Hebei, I didn't believe there were ships of 20,000 shi. These are all personal experiences and verifications. There are sorcerers and various illusions in the world, who can walk on fire, dance on blades, plant melons and fruits, and move wells, changing thousands of times in a short period of time. Human power can do this, so why hinder the inconceivable response of spiritual powers, the thousand-mile treasure banner (Qian Li Bao Chuang) and the hundred-yojana (Bai You Xun) seat transforming into a pure land, and the emergence of wonderful pagodas? Shi Er explains: The rise of praise and slander is like shadows and echoes. There are already many things that have been heard and seen. Perhaps it is because the sincerity is not deep enough, and the karmic conditions have not been sensed. Sometimes, if there is a slight negligence, it will be difficult to obtain rewards in the end. The actions of good and evil, and the destination of good and bad fortune, are agreed upon by all schools of thought. Is it only the Buddhist scriptures that are false?

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。項托顏回之短折。伯夷原憲之凍喂。盜跖莊蹺之福壽。齊景桓魋之富強。若引之先業。冀以後生更為實耳。如以行善而偶鐘禍報。為惡而儻值福徴。便可怨尤即為欺詭。則亦堯舜之云虛。周孔之不實也。又安所依信而立身乎。

釋三曰。開闢已來不善人多而善人少。何由恚責其精潔乎。見有名僧高行。棄而不說。若睹凡猥流俗。便生非毀。且學者之不勤。豈教者之為過。俗僧之學經律。何異士人之學詩禮。詩禮之教格朝廷之士。略無全行者。經律之禁格出家之輩。而獨責無犯哉。且闕行之臣猶求祿位。毀禁之侶何慚供養乎。其于戒行自當有犯。一被法服已墮僧數。歲中所計齋講誦持。比諸白衣猶不啻山海也。

釋四曰。內教多途。出家自是其一法耳。若能誠孝在心。仁惠為本。須達流水不必剔落髦發。豈令罄井田而起塔廟。窮編戶以為僧尼也。皆由為政不能節之。遂使非法之寺妨民稼穡。無業之僧空國賦算。非大覺之本旨也。抑又論之。求道者身計也。惜費者國謀也。身計國謀不可兩遂。誠臣徇主而棄親。孝子安家而忘國。各有行也。儒有不屈王侯高尚其事。隱有讓王辭相避世山林。安可計其賦役以為罪人也。若能皆化黔首悉入道場。如妙樂之世儴佉之國。則有自然粳米無盡寶藏。安求田蠶之利乎。

【現代漢語翻譯】 現代漢語譯本：如果說項托（Xiang Tuo，古代神童）和顏回（Yan Hui，孔子的得意門生）早逝，伯夷（Bo Yi，商末周初的賢人）和原憲（Yuan Xian，孔子的弟子）凍餓而死，盜跖（Dao Zhi，春秋末年大盜）和莊蹺（Zhuang Qiao，戰國時期人物）卻能享福長壽，齊景公（Qi Jing Gong，春秋時期齊國國君）和桓魋（Huan Tui，春秋時期人物，以勇力著稱）能夠富強，如果將這些歸結於他們前世的業力，希望來世能夠更加真實。如果因為行善而偶然遭遇禍事，作惡反而僥倖得到福報，就可以抱怨上天欺騙，那麼堯舜（Yao and Shun，古代聖賢君主）的傳說也是虛假的，周公（Duke of Zhou，周朝的奠基者）和孔子（Confucius，古代思想家）的教誨也是不真實的。那麼又該依靠什麼來立身處世呢？

解釋三：自從天地開闢以來，不善良的人多而善良的人少，為什麼要責怪僧侶不夠精潔呢？看到有名望、品行高尚的僧人，就拋棄而不讚揚；如果看到平庸、低俗的僧人，就加以誹謗。學佛的人不勤奮，難道是教導者的過錯嗎？俗家僧人學習經律，和讀書人學習詩禮有什麼區別？詩禮的教誨約束朝廷的官員，幾乎沒有完全遵守的人；經律的戒律約束出家的僧人，難道要苛求他們不犯戒嗎？即使是行為有缺失的臣子，仍然追求官位俸祿；違犯戒律的僧侶，為何要羞愧接受供養呢？他們在戒律修行上自然會有所違犯，一旦披上袈裟，就已經進入僧侶的行列。他們一年中所做的齋戒、講經、誦經、持咒，比起普通百姓，仍然多如山海。

解釋四：佛教的修行途徑很多，出家只是其中的一種方法。如果能夠真心孝順父母，以仁慈恩惠為根本，即使像須達長者（Sudatta，佛教故事中的大慈善家）那樣流水般地佈施，也不必剃光頭髮。難道要耗盡百姓的田地來建造佛塔寺廟，讓所有的百姓都出家當僧尼嗎？這都是因為執政者不能加以節制，才導致非法的寺廟妨礙百姓的耕作，無所事事的僧人耗費國家的賦稅。這並非大覺悟者的本意。進一步說，求道是個人為自身考慮，節省費用是國家為國家考慮。個人和國家的利益不可兼得。忠臣爲了君主而拋棄親人，孝子爲了家庭而忘記國家，各有各的行事準則。儒家有不向王侯屈服、高尚其事的人，隱士有推讓王位、辭去相位而隱居山林的人，怎麼能因為他們不繳納賦稅就認為他們是罪人呢？如果能夠教化所有的百姓都進入佛門，就像妙樂世界（Abhirati，東方妙喜世界）和儴佉國（Sankha，古代印度的一個國家）那樣，就有天然的粳米和無盡的寶藏，又何必追求田地蠶桑的利益呢？

【English Translation】 English version: If Xiang Tuo (Xiang Tuo, a child prodigy in ancient times) and Yan Hui (Yan Hui, Confucius's favorite disciple) died young, Bo Yi (Bo Yi, a virtuous man in the late Shang and early Zhou dynasties) and Yuan Xian (Yuan Xian, a disciple of Confucius) froze and starved to death, while Dao Zhi (Dao Zhi, a great bandit in the late Spring and Autumn period) and Zhuang Qiao (Zhuang Qiao, a figure in the Warring States period) enjoyed good fortune and longevity, and Qi Jing Gong (Qi Jing Gong, the ruler of the State of Qi in the Spring and Autumn period) and Huan Tui (Huan Tui, a figure in the Spring and Autumn period, known for his bravery) were rich and powerful, if these are attributed to their past karma, hoping that the next life will be more real. If good deeds are accidentally met with misfortune, and evil deeds are fortunately rewarded with blessings, then one can complain that heaven is deceiving, then the legends of Yao and Shun (Yao and Shun, ancient sage rulers) are also false, and the teachings of the Duke of Zhou (Duke of Zhou, the founder of the Zhou Dynasty) and Confucius (Confucius, an ancient thinker) are also untrue. Then what should one rely on to establish oneself in the world?

Explanation 3: Since the beginning of heaven and earth, there have been more unkind people than kind people. Why blame the monks for not being pure enough? When they see famous and virtuous monks, they abandon them and do not praise them; if they see mediocre and vulgar monks, they slander them. If those who study Buddhism are not diligent, is it the fault of the teachers? What is the difference between secular monks studying scriptures and laws and scholars studying poetry and etiquette? The teachings of poetry and etiquette restrain the officials of the court, and almost no one fully complies with them; the precepts of scriptures and laws restrain the monks who have left home, so why should they be required not to violate the precepts? Even ministers who have shortcomings still seek official positions and salaries; why should monks who violate the precepts be ashamed to accept offerings? They will naturally violate the precepts in their practice, and once they put on the cassock, they have already entered the ranks of monks. The fasting, lecturing, chanting, and mantras they do in a year are still more than those of ordinary people.

Explanation 4: There are many paths to practice Buddhism, and leaving home is only one of them. If one can be truly filial to one's parents and take benevolence and kindness as the foundation, even if one gives alms like Sudatta (Sudatta, a great philanthropist in Buddhist stories), there is no need to shave one's head. Should we exhaust the people's fields to build pagodas and temples, and make all the people become monks and nuns? This is all because the rulers cannot restrain them, which leads to illegal temples hindering the people's farming, and idle monks wasting the country's taxes. This is not the original intention of the Great Awakened One. Furthermore, seeking the Way is a personal consideration, and saving expenses is a national consideration. Personal and national interests cannot be achieved at the same time. Loyal ministers abandon their relatives for the sake of the ruler, and filial sons forget the country for the sake of the family. Each has its own code of conduct. There are Confucian scholars who do not yield to kings and nobles and uphold their noble deeds, and hermits who renounce the throne and resign from the position of prime minister and live in seclusion in the mountains and forests. How can we consider them criminals because they do not pay taxes? If we can teach all the people to enter the Buddhist path, like the world of Abhirati (Abhirati, the Eastern World of Wonderful Joy) and the country of Sankha (Sankha, an ancient country in India), then there will be natural japonica rice and endless treasures, so why pursue the benefits of fields and sericulture?

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釋五曰。形體雖死精神猶存。人生在世。望於後身。似不連屬。及其歿后則與前身猶老少朝夕耳。世有魂神示見夢想。或降僮妾。或感妻孥。求索飲食徴須福祐。亦為不少矣。今人貧賤疾苦。莫不怨尤。前世不修功德。以此而論可不為之作地乎。夫有子孫自是天地間一蒼生耳。何預身事而乃愛護道以基趾。況於己之神爽頓欲棄之乎。故兩疏得其一隅。累代詠而彌光矣。

凡夫曚蔽不見未來。故言彼生與今生非一體耳。若有天眼鑒其唸唸隨滅生生不斷。豈可不怖畏耶。又君子處世。貴能克己復禮濟時益物。治家者欲一家之慶。治國者欲一國之良。仆妾臣民與身竟何親也。而為其勤苦修德乎。亦是堯舜周孔虛失愉樂。一人修道濟度幾許蒼生。免脫幾身罪累。幸熟思之。

人生居世。須顧俗計樹立門戶。不得悉棄妻子一皆出家。但當兼修行業留心讀誦。以為來世資糧。人身難得。勿虛過也。

七錄序

梁處士阮孝緒

日月貞明。匪光景不能垂照。嵩華載育。非風雲無以懸感。大聖挺生應期命世。所以匡濟風俗矯正彝倫。非夫丘索墳典詩書禮樂。何以成穆穆之功緻蕩蕩之化也哉。故鴻荒道喪。帝昊興其爻畫。結繩義隱。皇頡肇其文字。自斯以往㳂襲異宜。功成治定各有方冊。正宗既殄樂

【現代漢語翻譯】 現代漢語譯本： 釋五說：『形體雖然死亡，精神仍然存在。人活在世上，希望寄託于來世，似乎並不連續。但等到死後，（來世）與前世的關係就像老年和少年、早晨和夜晚一樣短暫。世間有靈魂顯現、託夢，或者降臨在童僕婢女身上，或者感動妻子兒女，請求飲食，索取福佑的事例，也不在少數。現在人們貧窮低賤、疾病痛苦，沒有不抱怨的，（都是因為）前世沒有修習功德。以此而論，難道不應該為（來世）做些準備嗎？有子孫，（他們）自然是天地間的一個普通人罷了，與自身的事情有什麼關係呢？卻要愛護他們，為他們打下基礎。更何況對於自己的神識，反而想要拋棄呢？所以疏廣、疏受叔侄二人懂得其中一個方面，（他們的事蹟）經過一代代的歌頌而更加光輝。』 凡夫俗子矇昧無知，看不見未來，所以說來世與今生不是一體的。如果有了天眼，看到（眾生的）每一個念頭都在隨生隨滅、生生不息，怎麼能不感到恐懼呢？而且君子處世，可貴之處在於能夠剋制自己、恢復禮儀、救濟時世、有益於萬物。治理家庭的人希望一家幸福，治理國家的人希望國家安定。僕人、奴婢、臣民與自身到底有什麼親近的關係呢？卻要為他們勤勞辛苦、修養德行呢？（這樣做）也是堯、舜、周公、孔子白白地失去了享樂。（如果）一個人修道，能夠救濟多少百姓，免除多少自身的罪孽，希望好好地思考這個問題。 人生在世，必須顧及世俗的打算，建立家業，不能完全拋棄妻子兒女，全都出家。但應當同時修行，留心閱讀佛經，作為來世的資糧。人身難得，不要虛度光陰啊。 《七錄序》 梁朝處士阮孝緒 太陽和月亮正直光明，如果沒有光芒和影子，就不能普照大地；嵩山和華山承載孕育萬物，如果沒有風雲，就不能感受到上天的恩澤。大聖人降生於世，應時而生，是爲了匡正風俗，矯正人倫。如果沒有《丘索》、《墳典》、《詩》、《書》、《禮》、《樂》這些經典，怎麼能成就美好的功業，達到廣大的教化呢？所以在遠古時代，大道衰落，伏羲氏興起了八卦；結繩記事的意義隱晦不明，倉頡創造了文字。從這以後，沿襲和變革各有不同，功業成就，政治安定，各有典籍記載。正統的儒家學說已經衰微

【English Translation】 English version: Shi Wu said: 'Although the physical body dies, the spirit still exists. People live in this world, placing their hopes on the afterlife, which seems disconnected. But after death, (the afterlife) is as brief in relation to the previous life as old age to youth, morning to evening. There are not a few instances in the world of souls appearing, sending dreams, or descending upon servants and maids, or moving wives and children, requesting food and seeking blessings. Now, people who are poor and lowly, sick and suffering, all complain that they did not cultivate merit in their previous lives. Considering this, shouldn't we prepare for (the afterlife)? Having children, (they) are naturally just ordinary beings in the world, what do they have to do with one's own affairs? Yet one cherishes them and lays a foundation for them. How much more should one not want to abandon one's own spirit? Therefore, Shu Guang and Shu Shou, uncle and nephew, understood one aspect of this, and (their deeds) have been glorified through generations of praise.' Ordinary people are ignorant and cannot see the future, so they say that the afterlife and this life are not one. If one had the divine eye and saw that every thought (of sentient beings) is constantly arising and ceasing, in an endless cycle of birth and death, how could one not be afraid? Moreover, the virtue of a gentleman in the world lies in being able to restrain himself, restore ritual, relieve the times, and benefit all things. Those who govern a family desire happiness for the family, and those who govern a country desire stability for the country. What close relationship do servants, slaves, and subjects have with oneself? Yet one toils and cultivates virtue for them? (Doing so) is also like Yao, Shun, the Duke of Zhou, and Confucius vainly losing their enjoyment. (If) one person cultivates the Way, how many people can be saved, and how many of one's own sins can be absolved? I hope you will think about this carefully. Living in the world, one must consider worldly plans and establish a household, and cannot completely abandon one's wife and children and become a monk. But one should also cultivate practices and pay attention to reading Buddhist scriptures, as provisions for the afterlife. Human life is difficult to obtain, do not waste it. Preface to the Seven Records Ruan Xiaoxu, a recluse of the Liang Dynasty The sun and moon are upright and bright; without light and shadows, they cannot shine upon the earth. Mount Song and Mount Hua carry and nurture all things; without wind and clouds, they cannot receive the grace of heaven. Great sages are born into the world, arising in response to the times, in order to rectify customs and correct human relations. Without the classics such as the 'Qiu Suo' (an ancient book), 'Fen Dian' (ancient records), 'Book of Poetry', 'Book of Documents', 'Book of Rites', and 'Book of Music', how could one achieve great accomplishments and attain widespread transformation? Therefore, in ancient times, when the Great Way declined, Emperor Fuxi created the trigrams; when the meaning of knotted cords became obscure, Cangjie created writing. From then on, inheritance and change differed, and with the achievement of merit and the stability of politics, there were records in various books. The orthodox Confucian teachings have declined

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崩禮壞。先聖之法有若綴旒。故仲尼嘆曰。大道之行也。與三代之英。丘未逮也。而有志焉。夫有志以為。古文猶好也。故自衛反魯。始立素王。於是刪詩書定禮樂。列五始於春秋。興十翼于易道。夫子既亡微言殆絕。七十並喪大義遂乖。逮乎戰國俗殊政異。百家競起九流互作。嬴正疾之。故有坑焚之禍。至漢惠四年。始除挾書之律。其後外有太常太史博士之藏。內有延閣廣內秘室之府。開獻書之路。置寫書之官。至孝成之世。頗有亡逸。乃使謁者陳農求遺書于天下。光祿大夫劉向及子伋歆等。仇校篇籍。每一篇已輒錄而奏之。會向亡哀。帝使歆嗣其前業。乃徙溫室中書于天祿閣上。歆遂總括群篇。奏其七略。及後漢蘭臺。猶為書部。又于東觀及仁壽闥。撰集新記。校書郎班固傅毅並典秘籍。固乃因七略之辭。為漢書藝文志。其後有著述者。袁山松亦錄在其書。魏晉之世文籍逾廣。皆藏在秘書中外三閣。魏秘書朗鄭默刪定舊文。時之論者謂為朱紫有別。晉領秘書監荀勖。因魏中經更著新薄。雖分為十有餘卷。而總以四部別之。惠懷之亂。其書略盡江左草創十不一存。后雖鳩集。淆亂以甚。及著作佐郎李充始加刪正。因荀勖舊簿四部之法。而換其乙丙之書。沒略眾篇之名。總以甲乙為次。自時厥後世相祖述。宋秘書監謝

靈運丞王儉齊秘書丞王亮監謝朏等。並有新進。更撰目錄為七志。其中朝遺書收集稍廣。然所亡者猶太半焉。齊末兵火延及秘閣。有梁之初缺亡甚眾。爰命秘書監任昉躬加部集。又于文德殿內別藏眾書。使學士劉孝標等重加𢯱進。乃分數術之文。更為一部。使奉朝請祖暅撰其名錄。其尚書閣內別藏經史雜書。華林園又集釋氏經論。自江左篇章之盛。未有逾于當今者也。孝緒少愛墳籍。長而弗倦。臥病閑居傍無塵雜。晨光才啟緗囊已散。宵漏既分錄帙方掩。猶不能窮究流略探盡秘奧。每披錄內省多有缺然。其遺隱記頗好蒐集。凡自宋齊以來王公搢紳之館。茍蓄聚墳籍。必思致其名簿。凡在所遇若見若聞。校之官目多所遺漏。遂總集眾家。更為新錄。其方內經記至於術技。合為五錄。謂之內篇。方外佛道各為一錄。謂之外篇。凡為錄有七。故名七錄。昔司馬子長記數千年事。先哲愍其勤。雖複稱為良史。猶有捃拾之責。況總括群書四萬余卷。皆討論研核標判宗旨。才愧疏通學慚博達。靡班嗣之賜書。微黃香之東觀。儻欲尋檢內寡卷軸。如有疑滯傍無沃啟。其為紕謬。不亦多乎。將恐后之罪子者。豈不在於斯錄。如有刊正。請俟君子。昔劉向校書。輒為一錄。論其指歸辯其訛謬。隨竟奏上。皆載在本書。時又別集眾錄。謂之

別錄。即今之別錄是也。子歆探其指要。著為七略。其一篇即六篇之總最。故以撮略為名。次六藝略。次諸子略。次詩賦略。次兵書略。次數術略。次方技略。王儉七志改六藝為經典。次諸子。次詩賦為文翰。次兵為軍書。次數術為陰陽。次方技為術藝。以向歆雖云七略。實有六條。故立圖譜一志。以全七限。其外又條七略及漢藝文志中經簿所闕之書。並方外之經。佛經道經各為一錄雖繼七志之後。而不在其數。今所撰七錄斟酌王劉。王以六藝之稱不足。標榜經目改為經典。今則從之。故序經典錄為內篇第一。劉王並以眾史合於春秋。劉氏之世史書甚寡。附見春秋誠得其例。今眾家記傳倍于經典。猶從此志。實為繁蕪。且七略詩賦不從六藝諸部。蓋由其書既多。所以別為一略。今依擬斯例分出眾史。序記傳錄為內篇第二。諸子之稱。劉王並同。又劉有兵書略。王以兵字淺薄軍言深廣。故改兵為軍。竊謂古有兵革兵戎治兵用兵之言。斯則武事之總名也。所以還改軍從兵。兵書既少。不足別錄。今附於子總以子兵為稱。故序子兵錄為內篇第三。王以詩賦之名不兼余制。故改為文翰。竊以傾世文詞。總謂之集。變翰為集。于名尤顯。故序文集錄為內篇第四。王以數術之稱有繁雜之嫌。改為陰陽。方技之言事無典據。又改為藝

【現代漢語翻譯】 現代漢語譯本： 《別錄》就是現在的《別錄》。劉子歆探求其中的要旨，著作為《七略》。其中一篇是六篇的總綱，所以命名為《撮略》。其次是《六藝略》，其次是《諸子略》，其次是《詩賦略》，其次是《兵書略》，其次是《數術略》，最後是《方技略》。王儉的《七志》將《六藝》改為《經典》，其次是《諸子》，其次將《詩賦》改為《文翰》，其次將《兵》改為《軍書》，將《數術》改為《陰陽》，將《方技》改為《術藝》。因為劉向、劉歆雖然說是《七略》，實際上只有六條，所以設立《圖譜志》一篇，以補全七類。此外又列出《七略》以及《漢藝文志》中經籍目錄所缺少的書籍，以及方外之經，佛經、道經各為一錄，雖然在《七志》之後，但不在其數內。現在所撰寫的《七錄》斟酌了王儉和劉向的觀點。王儉認為《六藝》的稱呼不足以標榜經書目錄，所以改為《經典》，現在我遵從他的觀點，所以將《經典錄》作為內篇第一。劉向和王儉都將眾史書合併到《春秋》中。劉向的時代史書很少，附在《春秋》之後確實合適。現在各家的記傳比經典還多，仍然沿用這個分類，實在顯得繁雜。而且《七略》中《詩賦》不從屬於《六藝》各部，大概是因為這類書籍很多，所以單獨作為一略。現在我效仿這個例子，分出眾史書，將《記傳錄》作為內篇第二。《諸子》的稱呼，劉向和王儉都相同。另外劉向有《兵書略》，王儉認為『兵』字淺薄，『軍』字深廣，所以將『兵』改為『軍』。我認為古代有兵革、兵戎、治兵、用兵的說法，這是武事的總稱。所以還是將『軍』改回『兵』。兵書既然很少，不足以單獨列為一錄，現在附在《子總》中，稱為《子兵錄》，所以將《子兵錄》作為內篇第三。王儉認為《詩賦》的名稱不能涵蓋其餘的文體，所以改為《文翰》。我認為傾世的文詞，總稱為『集』，將『翰』改為『集』，在名稱上更加顯著，所以將《文集錄》作為內篇第四。王儉認為《數術》的稱呼有繁雜的嫌疑，改為《陰陽》。『方技』的說法沒有典籍依據，又改為『藝』

【English Translation】 English version: 'Bie Lu' is what is now known as 'Bie Lu'. Liu Zixin explored its essential points and wrote 'Seven Summaries' ('Qi Lue'). One of these is the general outline of the six sections, so it is named 'Concise Summary' ('Cuo Lue'). The next is 'Summary of the Six Arts' ('Liu Yi Lue'), followed by 'Summary of Various Philosophers' ('Zhu Zi Lue'), then 'Summary of Poetry and Prose' ('Shi Fu Lue'), then 'Summary of Military Books' ('Bing Shu Lue'), then 'Summary of Mathematical Arts' ('Shu Shu Lue'), and finally 'Summary of Techniques' ('Fang Ji Lue'). Wang Jian's 'Seven Records' ('Qi Zhi') changed 'Six Arts' to 'Classics' ('Jing Dian'), followed by 'Various Philosophers', then changed 'Poetry and Prose' to 'Literary Works' ('Wen Han'), then changed 'Military' ('Bing') to 'Military Books' ('Jun Shu'), changed 'Mathematical Arts' to 'Yin and Yang' ('Yin Yang'), and changed 'Techniques' to 'Arts' ('Shu Yi'). Because Liu Xiang and Liu Zixin said 'Seven Summaries', but there were actually only six categories, they established a 'Record of Illustrations and Texts' ('Tu Pu Zhi') to complete the seven categories. In addition, they listed books missing from the 'Seven Summaries' and the book catalogs in the 'Han Treatise on Arts and Literature' ('Han Yi Wen Zhi'), as well as scriptures from outside the secular world, with Buddhist scriptures and Taoist scriptures each forming a separate record, although after the 'Seven Records', they were not included in its count. The 'Seven Records' now compiled consider the views of Wang Jian and Liu Xiang. Wang Jian believed that the name 'Six Arts' was insufficient to highlight the book catalog of classics, so he changed it to 'Classics'. Now I follow his view, so I regard the 'Record of Classics' as the first of the inner chapters. Liu Xiang and Wang Jian both combined the various historical books into the 'Spring and Autumn Annals' ('Chun Qiu'). In Liu Xiang's time, there were very few historical books, and it was indeed appropriate to attach them to the 'Spring and Autumn Annals'. Now, the records and biographies of various families are more numerous than the classics, and still using this classification seems cumbersome. Moreover, in the 'Seven Summaries', 'Poetry and Prose' does not belong to the various departments of the 'Six Arts', probably because there are many such books, so they are listed separately as a summary. Now I imitate this example and separate the various historical books, and regard the 'Record of Records and Biographies' as the second of the inner chapters. The name 'Various Philosophers' is the same for both Liu Xiang and Wang Jian. In addition, Liu Xiang has a 'Summary of Military Books', and Wang Jian believes that the word 'military' ('bing') is superficial, and the word 'army' ('jun') is profound, so he changed 'military' to 'army'. I think that in ancient times there were sayings of military affairs, military weapons, governing the military, and using the military, which is the general term for military affairs. Therefore, I still changed 'army' back to 'military'. Since there are very few military books, it is not enough to list them separately, and now they are attached to the 'General of Philosophers' ('Zi Zong'), called the 'Record of Military Philosophers' ('Zi Bing Lu'), so the 'Record of Military Philosophers' is regarded as the third of the inner chapters. Wang Jian believed that the name 'Poetry and Prose' could not cover the rest of the literary styles, so he changed it to 'Literary Works'. I think that the world's literary words are generally called 'Collections' ('Ji'), and changing 'Literary Works' ('Han') to 'Collections' ('Ji') is more prominent in the name, so the 'Record of Literary Collections' is regarded as the fourth of the inner chapters. Wang Jian believed that the name 'Mathematical Arts' had the suspicion of being cumbersome, so he changed it to 'Yin and Yang'. The saying 'Techniques' has no classical basis, and it was changed to 'Arts'.

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術。竊以陰陽偏有所繫。不如數術之該通。術藝則濫六藝與數術。不逮方技之要顯。故還依劉氏各守本名。但房中神仙既入仙道。醫經經方不足別創。故合術技之稱以名一錄為內篇第五。王氏圖譜一志劉略所無。劉數術中雖有。歷譜而與今譜有異。竊以圖畫之篇。宜從所圖為部。故隨其名題各附本錄譜。既註記之類。宜與史體相參。故載於記傳之末。自斯以上皆內篇也。

釋氏之教實被中土。講說諷味方軌孔籍。王氏雖載於篇。而不在志限。即理求事未是所安。故序佛法。錄為外篇第一。仙道之書。由來尚矣。劉氏神仙陳于方技之末。王氏道經書於七志之外。今合序仙道。錄為外篇第二。王既先道而後佛。今則先佛而後道。蓋所宗有不同。亦由其教有淺深也。凡內外二篇合為七錄。天下之遺書秘記。庶幾窮於是矣。

有梁普通四年。歲惟單閼仲春十有七日。于建康禁中里宅。始述此書。通人平原劉杳。從余游。因說其事。杳有志。積久未獲操筆。聞余已先著鞭。欣然會意。凡所抄集。盡以相與廣其聞見。實有力焉。斯亦康成之於傳釋。盡歸子順之書也。

古今書最七略書三十八種六百三家一萬三千二百一十九卷　五百七十二家亡　三十一家存漢書藝文志書三十八種五百九十六家一萬三千三百六十九

【現代漢語翻譯】 現代漢語譯本：我認為陰陽之術偏重於某一方面的聯繫，不如數術那樣該博通達。術藝則包括了六藝和數術，不如方技那樣重要而顯著。所以仍然按照劉氏的分類，各自保持原有的名稱。但是房中術和神仙術已經歸入仙道，醫經和經方不足以單獨創立一類。所以合併術技的稱謂，命名為內篇第五。王氏的圖譜一志是劉歆的《七略》所沒有的。劉歆的數術中雖然有歷譜，但是與現在的譜錄有所不同。我認為圖畫之篇，應該按照所圖的內容進行分類。所以根據其名稱，各自附在本錄譜中。至於註記之類的，應該與史書的體例相互參照。所以記載在記傳的末尾。從這些以上都屬於內篇。 釋迦牟尼的教義確實影響了中土，講說諷誦的規範可以與孔子的典籍相提並論。王儉雖然將佛經記載在篇目中，但是不在志書的範圍之內。就事論理還不是合適的安排。所以序錄佛法，記錄爲外篇第一。仙道的書籍，由來已久。劉歆將神仙之術陳列在方技的末尾。王儉將道經書寫在七志之外。現在合併序錄仙道，記錄爲外篇第二。王儉先列道教而後列佛教，現在則是先列佛教而後列道教。大概是因為所宗奉的有所不同，也是因為其教義有深淺之別。凡是內外二篇合為七錄，天下的遺書秘籍，大概就窮盡於此了。 梁朝普通四年，歲在單閼的仲春十七日，在建康禁中的住宅里，開始撰寫這本書。通達事理的平原人劉杳，跟隨我遊學。因此向他講述這件事。劉杳有這個志向，積累了很久沒有能夠動筆。聽說我已經先開始撰寫，非常高興，心領神會。凡是他所抄錄收集的，都全部拿來與我分享，擴大我的見聞。確實很有幫助。這也就像鄭康成對於經書的傳注，全部歸功於服虔的著作一樣。 古今書籍總共有七略書三十八種，六百三十家，一萬三千二百一十九卷，其中五百七十二家已經亡佚，三十一家仍然存在。《漢書·藝文志》記載書籍三十八種，五百九十六家，一萬三千三百六十九卷。

【English Translation】 English version: I believe that the art of Yin and Yang is biased towards certain connections, and is not as comprehensive and thorough as numerology. Arts and crafts include the Six Arts and numerology, but are not as important and significant as medical techniques. Therefore, according to Liu Xin's classification, each retains its original name. However, the arts of the bedroom and immortality have been included in the Taoist arts, and medical classics and prescriptions are not enough to create a separate category. Therefore, the titles of arts and techniques are combined and named the fifth chapter of the Inner Chapters. Wang Jian's illustrated book is not found in Liu Xin's 'Seven Summaries'. Although there are calendars in Liu Xin's numerology, they are different from the current catalogues. I think that the chapter on painting should be classified according to the content of the painting. Therefore, according to their names, they are attached to this catalogue. As for annotations and the like, they should be compared with the style of historical books. Therefore, it is recorded at the end of the records and biographies. All of the above belong to the Inner Chapters. The teachings of Sakyamuni have indeed influenced the Central Plains. The norms of lecturing and chanting can be compared with the classics of Confucius. Although Wang Jian recorded Buddhist scriptures in the chapters, they are not within the scope of the chronicles. Reasoning about things is not a suitable arrangement. Therefore, the preface to the Buddhist Dharma is recorded as the first chapter of the Outer Chapters. The books of Taoism have a long history. Liu Xin listed the art of immortality at the end of medical techniques. Wang Jian wrote Taoist scriptures outside the Seven Chronicles. Now, the preface to Taoism is merged and recorded as the second chapter of the Outer Chapters. Wang Jian listed Taoism before Buddhism, but now Buddhism is listed before Taoism. This is probably because the objects of worship are different, and also because the teachings have different depths. All the inner and outer chapters together form the Seven Records. The lost books and secret records of the world are probably exhausted here. In the fourth year of the Ordinary Era of the Liang Dynasty, on the seventeenth day of the second month of spring in the year of Dan'e, I began to write this book in my residence in the forbidden palace of Jiankang. Liu Yao (a person from Pingyuan known for his understanding), who was well-versed in principles, followed me in my studies. Therefore, I told him about this matter. Liu Yao had this ambition and had accumulated it for a long time without being able to start writing. Hearing that I had already started writing, he was very happy and understood. All that he had copied and collected was shared with me to broaden my knowledge. It was indeed very helpful. This is like Zheng Kangcheng attributing all the commentaries on the scriptures to Fu Qian's works. In ancient and modern times, there are a total of thirty-eight types of books in the Seven Summaries, six hundred and thirty families, thirteen thousand two hundred and nineteen volumes, of which five hundred and seventy-two families have been lost, and thirty-one families still exist. The 'Book of Han: Treatise on Literature' records thirty-eight types of books, five hundred and ninety-six families, and thirteen thousand three hundred and sixty-nine volumes.

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卷　五百五十二家亡　四十四家存　袁山松後漢藝文志書　八十七家亡晉中經簿四部書一千八百八十五部二萬九百三十五卷　其中十六卷佛經書簿少二卷不詳所載多少一千一百一十九部亡　七百六十六部存晉元帝書目四部三百五帙三千一十四卷晉義熙四年秘閣四部目錄宋元嘉八年秘閣四部目錄一千五百六十四帙一萬四千五百八十二卷(五十五帙四百三十八卷佛經也)宋元徽元年秘閣四部書目錄二千二十帙一萬五千七十四卷齊永明元年秘閣四部目錄五千新足合二千三百三十二帙一萬八千一十卷梁天鑒四年文德正御四部及術數書目錄合二千九百六十八帙二萬三千一百六卷(秘書丞殷鈞撰秘閣四部書少於文德書故不錄其數也)新集七錄內外篇圖書凡五十五部六千二百八十八種八千五百四十七帙四萬四千五百二十六卷(六千七十八種八千二百八十四帙四萬三千六百二十四卷經書二百三種二百六十三帙八百七十九捲圖符)內篇五錄四十六部三千四百五十三種五千四百九十三帙三萬七千九百八十三卷(三千三百一十八種五千二百六帙三萬七千一百八卷經書一百三十五種一百八十七帙七百七十五卷圖也)外篇二錄九部二千八百三十五種三千五十四帙六千五百三十八卷(二千七百五十九種二千九百七十八帙六千四百三十四卷經書七十八

【現代漢語翻譯】 現代漢語譯本 卷五百五十二家亡，四十四家存。 袁山松《後漢藝文志》書，八十七家亡。 晉中經簿四部書，一千八百八十五部，二萬九百三十五卷，其中十六卷佛經書簿少二卷，不詳所載多少。 一千一百一十九部亡，七百六十六部存。 晉元帝書目四部，三百五帙，三千一十四卷。 晉義熙四年秘閣四部目錄。 宋元嘉八年秘閣四部目錄，一千五百六十四帙，一萬四千五百八十二卷（五十五帙，四百三十八卷佛經也）。 宋元徽元年秘閣四部書目錄，二千二十帙，一萬五千七十四卷。 齊永明元年秘閣四部目錄，五千新足合二千三百三十二帙，一萬八千一十卷。 梁天鑒四年文德正御四部及術數書目錄，合二千九百六十八帙，二萬三千一百六卷（秘書丞殷鈞撰，秘閣四部書少於文德書，故不錄其數也）。 新集七錄內外篇圖書凡五十五部，六千二百八十八種，八千五百四十七帙，四萬四千五百二十六卷（六千七十八種，八千二百八十四帙，四萬三千六百二十四卷經書，二百三種，二百六十三帙，八百七十九捲圖符）。 內篇五錄四十六部，三千四百五十三種，五千四百九十三帙，三萬七千九百八十三卷（三千三百一十八種，五千二百六帙，三萬七千一百八卷經書，一百三十五種，一百八十七帙，七百七十五卷圖也）。 外篇二錄九部，二千八百三十五種，三千五十四帙，六千五百三十八卷（二千七百五十九種，二千九百七十八帙，六千四百三十四卷經書，七十八

【English Translation】 English version Volume: 552 families lost, 44 families remain. Yuan Shansong's 'Book of Arts and Literature of the Later Han Dynasty': 87 families lost. The Four Divisions of Books in the Jin Dynasty's Central Classics Register: 1,885 sections, 20,935 scrolls, of which 16 scrolls of Buddhist scriptures are missing 2 scrolls, the amount recorded is unknown. 1,119 sections lost, 766 sections remain. Emperor Yuan of Jin's catalog of the Four Divisions: 305 cases, 3,014 scrolls. The Secret Archives' catalog of the Four Divisions in the fourth year of the Yixi era of the Jin Dynasty. The Secret Archives' catalog of the Four Divisions in the eighth year of the Yuanjia era of the Song Dynasty: 1,564 cases, 14,582 scrolls (55 cases, 438 scrolls are Buddhist scriptures). The Secret Archives' book catalog of the Four Divisions in the first year of the Yuanhui era of the Song Dynasty: 2,020 cases, 15,074 scrolls. The Secret Archives' catalog of the Four Divisions in the first year of the Yongming era of the Qi Dynasty: 5,000 new additions, totaling 2,332 cases, 18,010 scrolls. The catalog of the Four Divisions and books on arts and numbers in the fourth year of the Tianjian era of the Liang Dynasty: totaling 2,968 cases, 23,106 scrolls (compiled by Yin Jun, the Secretary Assistant; the books of the Secret Archives' Four Divisions are fewer than the books of the Wende, so their number is not recorded). The newly compiled Seven Records, Inner and Outer Sections, contain a total of 55 sections of books, 6,288 types, 8,547 cases, 44,526 scrolls (6,078 types, 8,284 cases, 43,624 scrolls of scriptures, 203 types, 263 cases, 879 scrolls of diagrams and talismans). The Inner Section's Five Records contain 46 sections, 3,453 types, 5,493 cases, 37,983 scrolls (3,318 types, 5,206 cases, 37,108 scrolls of scriptures, 135 types, 187 cases, 775 scrolls of diagrams). The Outer Section's Two Records contain 9 sections, 2,835 types, 3,054 cases, 6,538 scrolls (2,759 types, 2,978 cases, 6,434 scrolls of scriptures, 78

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帙一百四卷符)七錄目錄經典錄　內篇一易部本四種九十六帙五百九十卷尚書部二十七種二十八帙一百九十卷詩部五十二種六十一帙三百九十八卷禮部一百四十種二百一十一帙一千五百七十卷樂部五種五帙二十五卷春秋部一百一十一種一百三十九帙一千一百五十三卷論語部五十一種五十二帙四百一十六卷孝經部五十九種五十九帙一百四十四卷小學部七十二種七十二帙三百一十三卷

右九部五百九十一種七百一十帙四千七百一卷記傳錄　內篇二國史部二百一十六種五百九帙四千五百九十六卷注歷部五十九種一百六十七帙一千二百二十一卷舊事部八十七種一百二十七帙一千三十八卷職官部八十一種一百四帙八百一卷儀典部八十種二百五十帙二千二百五十六卷法制部四十七種九十五帙八百八十六卷偽史部二十六種二十七帙一百六十一卷雜傳部二百四十一種二百八十九帙一千四百四十六卷鬼神部二十九種三十四帙二百五卷土地部七十三種一百七十一帙八百六十九卷譜狀部四十三種四百二十三帙一千六十四卷簿錄部三十六種六十二帙三百四十八卷

右十二部一千二十種二千二百四十八帙一萬四千八百八十八卷子兵錄　內篇三儒部六十六種七十五帙六百三十卷道部六十九種七十六帙四百三十一卷陰陽部一種一帙一卷法

【現代漢語翻譯】 現代漢語譯本： 《七錄目錄經典錄》內篇一：易部，共四種，九十六帙，五百九十卷；尚書部，共二十七種，二十八帙，一百九十卷；詩部，共五十二種，六十一帙，三百九十八卷；禮部，共一百四十種，二百一十一帙，一千五百七十卷；樂部，共五種，五帙，二十五卷；春秋部，共一百一十一種，一百三十九帙，一千一百五十三卷；論語部，共五十一種，五十二帙，四百一十六卷；孝經部，共五十九種，五十九帙，一百四十四卷；小學部，共七十二種，七十二帙，三百一十三卷。

以上九部，共五百九十一種，七百一十帙，四千七百一卷。

《七錄目錄記傳錄》內篇二：國史部，共二百一十六種，五百九帙，四千五百九十六卷；注歷部，共五十九種，一百六十七帙，一千二百二十一卷；舊事部，共八十七種，一百二十七帙，一千零三十八卷；職官部，共八十一種，一百四帙，八百一卷；儀典部，共八十種，二百五十帙，二千二百五十六卷；法制部，共四十七種，九十五帙，八百八十六卷；偽史部，共二十六種，二十七帙，一百六十一卷；雜傳部，共二百四十一種，二百八十九帙，一千四百四十六卷；鬼神部，共二十九種，三十四帙，二百五卷；土地部，共七十三種，一百七十一帙，八百六十九卷；譜狀部，共四十三種，四百二十三帙，一千零六十四卷；簿錄部，共三十六種，六十二帙，三百四十八卷。

以上十二部，共一千零二十種，二千二百四十八帙，一萬四千八百八十八卷。

《七錄目錄子兵錄》內篇三：儒部，共六十六種，七十五帙，六百三十卷；道部，共六十九種，七十六帙，四百三十一卷；陰陽部，共一種，一帙，一卷；法...

【English Translation】 English version: 《Seven Records Catalogue - Classics Record》, Inner Section 1: 'Yi' (Changes) Section, a total of 4 types, 96 'zhi' (bookcases), 590 volumes; 'Shangshu' (Book of Documents) Section, a total of 27 types, 28 'zhi', 190 volumes; 'Shi' (Book of Poetry) Section, a total of 52 types, 61 'zhi', 398 volumes; 'Li' (Book of Rites) Section, a total of 140 types, 211 'zhi', 1570 volumes; 'Yue' (Book of Music) Section, a total of 5 types, 5 'zhi', 25 volumes; 'Chunqiu' (Spring and Autumn Annals) Section, a total of 111 types, 139 'zhi', 1153 volumes; 'Lunyu' (Analects) Section, a total of 51 types, 52 'zhi', 416 volumes; 'Xiaojing' (Classic of Filial Piety) Section, a total of 59 types, 59 'zhi', 144 volumes; 'Xiaoxue' (Elementary Learning) Section, a total of 72 types, 72 'zhi', 313 volumes.

Above 9 sections, a total of 591 types, 710 'zhi', 4701 volumes.

《Seven Records Catalogue - Records and Biographies Record》, Inner Section 2: National History Section, a total of 216 types, 509 'zhi', 4596 volumes; Commentary and Calendar Section, a total of 59 types, 167 'zhi', 1221 volumes; Anecdotes Section, a total of 87 types, 127 'zhi', 1038 volumes; Official Posts Section, a total of 81 types, 104 'zhi', 801 volumes; Ceremonial Section, a total of 80 types, 250 'zhi', 2256 volumes; Legal System Section, a total of 47 types, 95 'zhi', 886 volumes; Apocryphal History Section, a total of 26 types, 27 'zhi', 161 volumes; Miscellaneous Biographies Section, a total of 241 types, 289 'zhi', 1446 volumes; Ghosts and Spirits Section, a total of 29 types, 34 'zhi', 205 volumes; Land Section, a total of 73 types, 171 'zhi', 869 volumes; Genealogies and Accounts Section, a total of 43 types, 423 'zhi', 1064 volumes; Registers Section, a total of 36 types, 62 'zhi', 348 volumes.

Above 12 sections, a total of 1020 types, 2248 'zhi', 14888 volumes.

《Seven Records Catalogue - Masters and Military Record》, Inner Section 3: Confucian Section, a total of 66 types, 75 'zhi', 630 volumes; Daoist Section, a total of 69 types, 76 'zhi', 431 volumes; Yin-Yang Section, a total of 1 type, 1 'zhi', 1 volume; Legal...

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部十三種十五帙一百一十八卷名部九種九帙二十三卷墨部四種四帙一十卷縱橫部二種二帙五卷雜部五十七種二百九十七帙二千三百三十八卷農部一種一帙三卷小說部十種十二帙六十三卷兵部五十八種六十一帙二百四十五卷

右一十一部二百九十種五百五十帙三千八百九十四卷文集錄　內篇四楚辭部五種五帙二十七卷別集部七百六十八種八百五十八帙六千四百九十七卷總集部十六種六十四帙六百四十九卷雜文部二百七十三種四百五十一帙三千五百八十七卷

右四部一千四十二種一千三百七十五帙一萬七百五十五卷術技錄　內篇五天文部四十九種六十七帙五百二十八卷緯讖部三十二種四十七帙二百五十四卷歷算部五十種五十帙二百一十九卷五行部八十四種九十三帙六百一十五卷卜筮部五十種六十帙三百九十卷雜占部十七種十七帙四十五卷刑法部四十七種六十一帙三百七卷醫經部八種八帙五十卷經方部一百四十種一百八十帙千二百五十九卷雜藝部十五種十八帙六十六卷

右十部五百五種六百六帙三千七百三十六卷佛法錄三卷　外篇一戒律部七十一種八十八帙三百三十九卷禪定部一百四種一百八帙一百七十六卷智慧部二千七十七種二千一百九十帙三千六百七十七卷疑似部四十六種四十六帙六十卷論記部一百

【現代漢語翻譯】 現代漢語譯本：部十三種十五帙一百一十八卷，名部九種九帙二十三卷，墨部四種四帙一十卷，縱橫部二種二帙五卷，雜部五十七種二百九十七帙二千三百三十八卷，農部一種一帙三卷，小說部十種十二帙六十三卷，兵部五十八種六十一帙二百四十五卷。

右一十一部二百九十種五百五十帙三千八百九十四卷。文集錄：內篇四，楚辭部五種五帙二十七卷，別集部七百六十八種八百五十八帙六千四百九十七卷，總集部十六種六十四帙六百四十九卷，雜文部二百七十三種四百五十一帙三千五百八十七卷。

右四部一千四十二種一千三百七十五帙一萬七百五十五卷。術技錄：內篇五，天文部四十九種六十七帙五百二十八卷，緯讖部三十二種四十七帙二百五十四卷，歷算部五十種五十帙二百一十九卷，五行部八十四種九十三帙六百一十五卷，卜筮部五十種六十帙三百九十卷，雜占部十七種十七帙四十五卷，刑法部四十七種六十一帙三百七卷，醫經部八種八帙五十卷，經方部一百四十種一百八十帙千二百五十九卷，雜藝部十五種十八帙六十六卷。

右十部五百五種六百六帙三千七百三十六卷。佛法錄三卷：外篇一，戒律部七十一種八十八帙三百三十九卷，禪定部一百四種一百八帙一百七十六卷，智慧部二千七十七種二千一百九十帙三千六百七十七卷，疑似部四十六種四十六帙六十卷，論記部一百種一百帙一百四卷。

【English Translation】 English version: Category of Thirteen kinds, Fifteen 'zhi' (帙, a measure word for books), One hundred and eighteen 'juan' (卷, a measure word for volumes); Category of Names, Nine kinds, Nine 'zhi', Twenty-three 'juan'; Category of Moism, Four kinds, Four 'zhi', Ten 'juan'; Category of Diplomacy, Two kinds, Two 'zhi', Five 'juan'; Miscellaneous Category, Fifty-seven kinds, Two hundred and ninety-seven 'zhi', Two thousand three hundred and thirty-eight 'juan'; Category of Agriculture, One kind, One 'zhi', Three 'juan'; Category of Novels, Ten kinds, Twelve 'zhi', Sixty-three 'juan'; Category of Military Affairs, Fifty-eight kinds, Sixty-one 'zhi', Two hundred and forty-five 'juan'.

Right, Eleven categories, Two hundred and ninety kinds, Five hundred and fifty 'zhi', Three thousand eight hundred and ninety-four 'juan'. Records of Literary Collections: Inner Section Four, Category of 'Chu Ci' (楚辭, Songs of Chu), Five kinds, Five 'zhi', Twenty-seven 'juan'; Category of Individual Collections, Seven hundred and sixty-eight kinds, Eight hundred and fifty-eight 'zhi', Six thousand four hundred and ninety-seven 'juan'; Category of General Collections, Sixteen kinds, Sixty-four 'zhi', Six hundred and forty-nine 'juan'; Category of Miscellaneous Writings, Two hundred and seventy-three kinds, Four hundred and fifty-one 'zhi', Three thousand five hundred and eighty-seven 'juan'.

Right, Four categories, One thousand and forty-two kinds, One thousand three hundred and seventy-five 'zhi', Ten thousand seven hundred and fifty-five 'juan'. Records of Techniques: Inner Section Five, Category of Astronomy, Forty-nine kinds, Sixty-seven 'zhi', Five hundred and twenty-eight 'juan'; Category of Apocryphal Texts, Thirty-two kinds, Forty-seven 'zhi', Two hundred and fifty-four 'juan'; Category of Calendrical Calculation, Fifty kinds, Fifty 'zhi', Two hundred and nineteen 'juan'; Category of Five Elements, Eighty-four kinds, Ninety-three 'zhi', Six hundred and fifteen 'juan'; Category of Divination, Fifty kinds, Sixty 'zhi', Three hundred and ninety 'juan'; Category of Miscellaneous Prognostication, Seventeen kinds, Seventeen 'zhi', Forty-five 'juan'; Category of Criminal Law, Forty-seven kinds, Sixty-one 'zhi', Three hundred and seven 'juan'; Category of Medical Classics, Eight kinds, Eight 'zhi', Fifty 'juan'; Category of Medical Prescriptions, One hundred and forty kinds, One hundred and eighty 'zhi', One thousand two hundred and fifty-nine 'juan'; Category of Miscellaneous Arts, Fifteen kinds, Eighteen 'zhi', Sixty-six 'juan'.

Right, Ten categories, Five hundred and five kinds, Six hundred and six 'zhi', Three thousand seven hundred and thirty-six 'juan'. Records of Buddhist Teachings, Three 'juan': Outer Section One, Category of Precepts and Discipline, Seventy-one kinds, Eighty-eight 'zhi', Three hundred and thirty-nine 'juan'; Category of Meditation, One hundred and four kinds, One hundred and eight 'zhi', One hundred and seventy-six 'juan'; Category of Wisdom, Two thousand and seventy-seven kinds, Two thousand one hundred and ninety 'zhi', Three thousand six hundred and seventy-seven 'juan'; Category of Doubtful Texts, Forty-six kinds, Forty-six 'zhi', Sixty 'juan'; Category of Treatises and Commentaries, One hundred kinds, One hundred 'zhi', One hundred and four 'juan'.

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一十二種一百六十四帙一千一百五十八卷

右五部二千四百一十種二千五百九十五帙五千四百卷仙道錄　外篇二經戒部二百九十種三百一十八帙八百二十八卷服餌部四十八種五十二帙一百六十七卷房中部十三種十三帙三十八卷符圖部七十種七十六帙一百三卷

右四部四百二十五種四百五十九帙一千一百三十八卷文字集略一帙三卷　序錄一卷正史刪繁十四帙一百三十五卷序錄一卷高隱傳一帙十卷序例一卷古今世代錄一帙七卷七錄一帙一十一卷雜文一帙十卷聲緯一帙十卷

右七種二十一帙一百八十一卷阮孝緒撰不足編諸前錄而載於此

孝緒陳留人。宋中領軍歆之曾孫。祖慧真臨賀太守。父彥太尉從事中郎。孝緒年十三。略通五經大義。隨父為湘州行事。不書南紙以成父之清。年十六丁艱終喪。不服綿纊。雖蔬食有味即吐之。在鐘山聽講。母王氏忽有疾。孝緒于講座心驚而反。合藥鬚生人蔘。自採于鐘山高嶺。經日不值。忽有鹿在前行。心怪之至鹿息處。果有人蔘。母疾即愈。齊尚書令王晏通家權貴。來候之。傳呼甚寵。孝緒惡之。穿籬而遁。晏有所遺拒而不納。嘗食醬而美。問之乃王家所送。遂命覆醢。及晏被誅。以非黨獲免。常以鹿林為精舍。環以林池杜絕交好。少得見者。御史中丞任昉欲造

【現代漢語翻譯】 現代漢語譯本 一十二種，一百六十四帙，一千一百五十八卷

右列五部，共計二千四百一十種，二千五百九十五帙，五千四百卷。《仙道錄》外篇二經戒部，二百九十種，三百一十八帙，八百二十八卷。服餌部四十八種，五十二帙，一百六十七卷。房中部十三種，十三帙，三十八卷。符圖部七十種，七十六帙，一百三卷。

右列四部，共計四百二十五種，四百五十九帙，一千一百三十八卷。《文字集略》一帙，三卷。《序錄》一卷。《正史刪繁》十四帙，一百三十五卷。《序錄》一卷。《高隱傳》一帙，十卷。《序例》一卷。《古今世代錄》一帙，七卷。《七錄》一帙，一十一卷。《雜文》一帙，十卷。《聲緯》一帙，十卷。

右列七種，共計二十一帙，一百八十一卷。阮孝緒撰寫，不足以編入之前的目錄，因此記載於此。

孝緒是陳留人。宋朝中領軍歆之（歆之：人名）的曾孫。祖父慧真（慧真：人名）曾任臨賀太守。父親彥（彥：人名）曾任太尉從事中郎。孝緒十三歲時，大致通曉五經的要義。跟隨父親在湘州處理事務，不使用南方的紙張，以成全父親的清廉。十六歲時遭遇父親去世，守喪期間，不穿絲綿衣物。即使是粗茶淡飯，只要覺得有味道就吐出來。在鐘山聽講時，母親王氏（王氏：人名）忽然生病。孝緒在講座上感到心驚，於是返回家中。配藥需要生人蔘，他親自到鐘山的高嶺採摘。經過多日沒有找到，忽然有一隻鹿在前面行走。他感到非常奇怪，到了鹿停下來的地方，果然有人蔘。母親的疾病立刻痊癒。齊朝尚書令王晏（王晏：人名）是通家權貴，前來拜訪他，排場非常隆重。孝緒厭惡這種場面，就從籬笆中逃走了。王晏有所贈送，他拒絕接受。曾經吃醬覺得味道很好，問了之後才知道是王家送來的，於是命令倒掉。等到王晏被誅殺時，因為不是同黨而得以倖免。他常常把鹿林當作精舍，周圍環繞著樹林和池塘，杜絕與外界的交往，很少有人能夠見到他。御史中丞任昉（任昉：人名）想要拜訪他

【English Translation】 English version Twelve categories, one hundred and sixty-four zhi (帙, a measure word for books), one thousand one hundred and fifty-eight juan (卷, a measure word for volumes).

The above five sections comprise two thousand four hundred and ten categories, two thousand five hundred and ninety-five zhi, and five thousand four hundred juan. The outer chapters of the 'Records of Immortality' consist of two sections: the scriptures and precepts section with two hundred and ninety categories, three hundred and eighteen zhi, and eight hundred and twenty-eight juan; the elixir section with forty-eight categories, fifty-two zhi, and one hundred and sixty-seven juan; the sexual arts section with thirteen categories, thirteen zhi, and thirty-eight juan; and the talisman section with seventy categories, seventy-six zhi, and one hundred and three juan.

The above four sections comprise four hundred and twenty-five categories, four hundred and fifty-nine zhi, and one thousand one hundred and thirty-eight juan. 'Collected Excerpts of Writings' consists of one zhi and three juan. 'Preface Records' consists of one juan. 'Simplified History' consists of fourteen zhi and one hundred and thirty-five juan. 'Preface Records' consists of one juan. 'Biographies of Recluses' consists of one zhi and ten juan. 'Introductory Examples' consists of one juan. 'Records of Generations, Ancient and Modern' consists of one zhi and seven juan. 'Seven Records' consists of one zhi and eleven juan. 'Miscellaneous Writings' consists of one zhi and ten juan. 'Sound Weavings' consists of one zhi and ten juan.

The above seven categories comprise twenty-one zhi and one hundred and eighty-one juan. Written by Ruan Xiaoxu (阮孝緒: a person's name), not sufficient to be included in the previous records, therefore recorded here.

Xiaoxu was from Chenliu. He was the great-grandson of Xin Zhi (歆之: a person's name), the Central Army Commander of the Song Dynasty. His grandfather, Hui Zhen (慧真: a person's name), was the Prefect of Linhe. His father, Yan (彥: a person's name), was the Attendant Gentleman of the Grand Commandant. At the age of thirteen, Xiaoxu had a general understanding of the main ideas of the Five Classics. He followed his father in handling affairs in Xiangzhou, not using southern paper to fulfill his father's integrity. At the age of sixteen, he encountered his father's death, and during the mourning period, he did not wear silk or cotton clothing. Even if the food was simple, if it had any taste, he would spit it out. While listening to lectures at Zhongshan, his mother, Wang Shi (王氏: a person's name), suddenly fell ill. Xiaoxu felt alarmed during the lecture and returned home. The medicine required fresh ginseng, so he personally went to the high peaks of Zhongshan to pick it. After many days of searching without success, suddenly a deer walked in front of him. He felt very strange, and at the place where the deer stopped, there was indeed ginseng. His mother's illness immediately healed. Wang Yan (王晏: a person's name), the Minister of the Chancellery of the Qi Dynasty, was a powerful and influential figure, and came to visit him with great pomp. Xiaoxu disliked this scene and escaped through the fence. Wang Yan offered him gifts, but he refused to accept them. Once, he ate a sauce and found it delicious, but after asking, he learned that it was sent by the Wang family, so he ordered it to be thrown away. When Wang Yan was executed, he was spared because he was not a member of the party. He often regarded the Deer Forest as his hermitage, surrounded by forests and ponds, cutting off contact with the outside world, and few people could see him. Ren Fang (任昉: a person's name), the Imperial Censor, wanted to visit him.

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之而不敢。進睨鹿林。謂其兄履曰。其室則邇。其人甚遠。太中大夫殷蕓贈以詩。任昉止之曰。趣舍茍異何用相干。於是朝貴絕於造請。惟與裴貞子為交(貞子即子野之謚)天監十二年。秘書監傅昭薦焉並不到。天子以為茍立虛名以要顯譽。自是不復徴聘。故何胤孝緒並得遂其高志。南平元襄謂履曰。昔君大父舉不以來游取累。賢弟獨執其志何也。孝緒曰。若麇䴥儘可驂馭。何以異夫騄驥哉。王作二闇及性情義。並以示之。請為潤色。世祖著忠臣傳。集釋氏碑銘。丹陽尹錄妍神記。並先簡居士。然後施行。鄱陽忠烈王孝緒姊夫也。王及諸子歲時致饋。一無所受。嘗自筮死期云。與劉著作同年。是秋劉杳卒。孝緒睨曰。吾其幾何。數旬果亡。年五十八。皇太子遣使弔祭。赗贈甚渥。子恕追述先志固辭不受。門人謚曰文貞處士。

孝緒博極群書。無一不善。精力強記學者所宗。著七錄削繁等諸書一百八十一卷。並行於世。編次佛道。以為方外之篇。起於此矣。

廣弘明集卷第三 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第四

大唐西明寺沙門釋道宣撰

歸正篇第一之四舍事李老道法詔　梁高祖武皇帝廢李老道法詔　北齊高祖文宣皇帝通極論　隋沙門釋彥琮

【現代漢語翻譯】 現代漢語譯本：因此不敢（之而不敢）。（何孝緒）走近鹿林（鹿林，地名），對他的哥哥何履說：『他們的住所很近，但他們的人卻很疏遠。』太中大夫殷蕓贈詩給他，任昉勸阻說：『志趣取捨如果不同，何必互相干涉？』於是朝廷顯貴斷絕了對他的拜訪請求，只與裴貞子（裴貞子，即子野的謚號）交往。天監十二年，秘書監傅昭推薦他，他也不去。皇帝認為他只是爲了樹立虛名以求顯赫的聲譽，從此不再徵召聘用他。所以何胤、何孝緒都能夠實現他們高尚的志向。南平元襄（南平元襄，人名）對何履說：『過去你的大父（大父，指祖父）被舉薦后就來遊歷，給自己增添負擔，賢弟你卻獨自堅持自己的志向，這是為什麼呢？』何孝緒說：『如果麇䴥（麇䴥，兩種動物，比喻庸才）都可以駕馭，那和駕馭騄驥（騄驥，駿馬）有什麼區別呢？』王（王，指王筠）寫了《二闇》（二闇，書名）及《性情義》（性情義，書名），都拿給何孝緒看，請他潤色。世祖（世祖，皇帝謚號）撰寫《忠臣傳》（忠臣傳，書名），收集佛教碑銘，丹陽尹（丹陽尹，官名）記錄《妍神記》（妍神記，書名），都先給何居士（何居士，指何孝緒）過目，然後才施行。鄱陽忠烈王（鄱陽忠烈王，人名）是何孝緒的姐夫。鄱陽王及他的兒子們每年按時送禮物給他，何孝緒一概不接受。他曾經自己占卜死期說：『與劉著作（劉著作，人名）同年。』這年秋天劉杳去世，何孝緒斜眼看著說：『我大概也快了吧。』幾個旬後果然去世，享年五十八歲。皇太子派使者弔唁祭奠，贈送的禮物非常豐厚。他的兒子何恕追述他的遺志，堅決推辭不接受。門人謚號他為文貞處士（文貞處士，謚號）。 何孝緒博覽群書，沒有哪一樣不精通。他精力充沛，記憶力強，是學者們所推崇的。他撰寫了《七錄》（七錄，書名）、《削繁》（削繁，書名）等書籍一百八十一卷，在世上流傳。他編輯整理佛道兩家的典籍，作為方外之篇，就是從他開始的。 《廣弘明集》卷第三 大正藏第 52 冊 No. 2103 《廣弘明集》 《廣弘明集》卷第四 大唐西明寺沙門釋道宣撰 《歸正篇》第一之四舍事李老道法詔 梁高祖武皇帝廢李老道法詔 北齊高祖文宣皇帝通極論 隋沙門釋彥琮

【English Translation】 English version: Therefore, he dared not (之而不敢). (He Xiaoxu) approached the Deer Forest (鹿林, place name) and said to his brother He Lu: 'Their residence is near, but their people are very distant.' Yin Yun, the Grand Master of the Palace, presented him with a poem, but Ren Fang dissuaded him, saying: 'If their interests and preferences are different, why interfere with each other?' Therefore, the nobles of the court ceased their requests to visit him, and he only associated with Pei Zhenzi (裴貞子, posthumous title of Ziye). In the twelfth year of the Tianjian era, Fu Zhao, the Secretary Supervisor, recommended him, but he did not go. The emperor thought that he was only establishing a false reputation to seek prominent fame, and from then on, he no longer recruited him. Therefore, He Yin and He Xiaoxu were both able to fulfill their lofty ambitions. Yuan Xiang of Nanping (南平元襄, personal name) said to He Lu: 'In the past, your grandfather (大父, referring to grandfather) came to travel after being recommended, adding burdens to himself, but you, virtuous brother, insist on your own ambitions. Why is that?' He Xiaoxu said: 'If even mediocre talents (麇䴥, two kinds of animals, metaphor for mediocrity) can be harnessed, what difference is there from harnessing a fine horse (騄驥, fine horse)?' Wang (王, referring to Wang Jun) wrote 'Two Obscurities' (二闇, book title) and 'Nature, Emotion, and Righteousness' (性情義, book title), and showed them to He Xiaoxu, asking him to polish them. Emperor Shizu (世祖, posthumous title of the emperor) wrote 'Biography of Loyal Ministers' (忠臣傳, book title), collected Buddhist inscriptions, and the Governor of Danyang (丹陽尹, official title) recorded 'Records of Beautiful Spirits' (妍神記, book title), all of which were first reviewed by Layman He (何居士, referring to He Xiaoxu) before being implemented. The Prince of Zhonglie of Poyang (鄱陽忠烈王, personal name) was He Xiaoxu's brother-in-law. The Prince of Poyang and his sons sent him gifts every year, but He Xiaoxu refused to accept them all. He once divined his death date and said: 'In the same year as the Writer Liu (劉著作, personal name).' In the autumn of that year, Liu Yao died, and He Xiaoxu glanced and said: 'I'm probably not far off either.' He died a few weeks later, at the age of fifty-eight. The Crown Prince sent an envoy to offer condolences and sacrifices, and the gifts were very generous. His son He Shu recounted his father's last wishes and firmly declined to accept them. His disciples gave him the posthumous title of Literary and Upright Scholar (文貞處士, posthumous title). He Xiaoxu had extensive knowledge of various books, and was proficient in everything. He had strong energy and a strong memory, and was revered by scholars. He wrote 181 volumes of books such as 'Seven Records' (七錄, book title) and 'Eliminating Complexity' (削繁, book title), which were circulated in the world. He edited and organized the classics of Buddhism and Taoism as chapters outside the world, which began with him. 'Extensive Collection of Light and Enlightenment', Volume 3 Taisho Tripitaka Volume 52, No. 2103 'Extensive Collection of Light and Enlightenment' 'Extensive Collection of Light and Enlightenment', Volume 4 Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty 'Returning to the Right Path', Chapter 1, Section 4: Edict on Abandoning the Affairs of Li Lao and the Taoist Dharma; Edict of Emperor Wu of the Liang Dynasty Abolishing the Dharma of Li Lao and Taoism; Comprehensive Treatise of Emperor Wenxuan of the Northern Qi Dynasty; Shramana Shi Yancong of the Sui Dynasty

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舍事李老道法詔

梁武

梁高祖武皇帝。年三十四登位。在政四十九年。雖億兆務殷而卷不釋手。內經外典罔不厝懷。皆為訓解數千余卷。而儉約自節。羅綺不緣。寢處虛閑。晝夜無怠。致有布被莞席草屨葛巾。初臨大寶即備斯事。日惟一食永絕辛膻。自有帝王罕能及此。舊事老子宗尚符圖。窮討根源有同妄作。帝乃躬運神筆下詔舍道。文曰。維天鑒三年四月八日。梁國皇帝蘭陵蕭衍稽首和南。十方諸佛十方尊法十方聖僧。伏見經云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。故如來漏盡智凝成覺。至道通機德圓取聖。發慧炬以照迷。鏡法流以澄垢。啟瑞跡于天中。爍靈儀于像外。度群迷於慾海。引含識于涅槃。登常樂之高山。出愛河之深際。言乖四句語絕百非。應跡娑婆王宮誕相。步三界而為尊。普大千而流照。但以機心淺薄好生厭怠。遂乃湛說圓常。亦復潛輝鶴樹。阇王滅罪婆藪除殃。若不逢遇大聖法王。誰能救接。在跡雖隱其道無虧。弟子經遲迷荒耽事老子。歷葉相承。染此邪法。習因善發。棄迷知返。今舍舊醫歸憑正覺。愿使未來生世童男出家。廣弘經教化度含識同共成佛。寧在正法中長淪惡道。不樂依老子教暫得生天。涉大乘心離二乘念。正愿諸佛證

【現代漢語翻譯】 現代漢語譯本 舍事李老道法詔

梁武帝

梁高祖武皇帝蕭衍，三十四歲登基，在位四十九年。雖然政務繁多，但他仍然手不釋卷，無論是儒家經典還是佛家經書，都銘記於心，併爲之訓解數千卷。他生活節儉，不穿華麗的絲綢，起居簡樸，日夜勤勉。他使用粗布被子、蒲草蓆子、草鞋和葛布頭巾，登基之初就準備了這些。每天只吃一頓飯，永遠斷絕葷腥。自有帝王以來，很少有人能做到這樣。過去信奉老子，崇尚符箓，窮究根源，如同虛妄之作。於是皇帝親自揮筆下詔，宣佈捨棄道教。詔書說：『維天鑒三年四月八日，梁國皇帝蘭陵蕭衍稽首和南（梵語敬禮）。向十方諸佛、十方尊法、十方聖僧致敬。我看到經書上說，發菩提心（覺悟之心）就是佛心，其他一切善行都不能與之相比。菩提心能使眾生脫離三界（欲界、色界、無色界）的苦難之門，進入無為（涅槃）的殊勝道路。所以如來（佛）斷盡煩惱，智慧凝聚，成就覺悟。至道（最高的真理）通達玄機，德行圓滿，證得聖果。他燃起智慧的火炬，照亮迷途；用佛法的清流，洗滌污垢；在天空中顯現吉祥的跡象；在形象之外閃耀神聖的光輝；救度沉迷於慾望之海的眾生；引導有情眾生走向涅槃；登上常樂（永恒的快樂）的高山；脫離愛河的深淵。他的言語超越四句（有、無、亦有亦無、非有非無），他的思想超越百非（各種錯誤的見解）。他應化在娑婆世界（我們所居住的這個世界），在王宮中誕生，行走於三界之中，成為最尊貴者，他的光芒照耀整個大千世界。只是因為我過去心機淺薄，喜好生事，厭倦修行，所以才膚淺地談論圓滿常住的佛法，也曾經潛藏光輝于鶴樹（佛陀涅槃的地方）。即使是阿阇世王（古印度國王）也能滅除罪業，婆藪仙人也能消除災殃，如果不是遇到大聖法王（佛陀），誰能救度接引他們呢？佛陀雖然示現隱沒，但他的教法沒有虧損。我過去愚昧無知，沉迷於荒謬，耽於事奉老子，歷代相承，沾染這種邪法。現在因為善根萌發，所以棄迷知返，今天捨棄舊醫（道教），歸依正覺（佛教）。我願未來生生世世都以童男之身出家，廣泛弘揚經教，教化度脫一切眾生，共同成就佛果。寧願在正法（佛教）中長久地沉淪於惡道，也不願意依靠老子的教義暫時得到昇天的快樂。我發廣大乘心（普度眾生的心），遠離小乘念（只求自度的心）。懇請諸佛證明。』

【English Translation】 English version Edict of Abandoning Laozi's Doctrine by Li Lao Dao

Emperor Wu of Liang

Emperor Wu of Liang, Xiao Yan, ascended the throne at the age of thirty-four and reigned for forty-nine years. Although burdened with myriad affairs of state, he never put down his books. Whether Confucian classics or Buddhist scriptures, he kept them in his heart and wrote commentaries on them, amounting to thousands of volumes. He lived frugally, never wearing luxurious silks, and his living quarters were simple. He was diligent day and night. He used coarse cloth blankets, rush mats, straw sandals, and a kerchief made of kudzu cloth, preparing these things from the very beginning of his reign. He ate only one meal a day, forever abstaining from pungent and meaty foods. Few emperors throughout history have been able to match this. In the past, he believed in Laozi, revered talismans and charts, and exhaustively investigated their origins, which was like engaging in vain endeavors. Therefore, the emperor personally wielded his divine brush and issued an edict abandoning Daoism. The edict stated: 'On the eighth day of the fourth month of the third year of the Tianjian era, the Emperor of Liang, Xiao Yan of Lanling, bows his head and pays homage (He Nan in Sanskrit). Respectfully I salute the Buddhas of the ten directions, the honored Dharma of the ten directions, and the holy Sangha of the ten directions. I have seen in the scriptures that generating Bodhicitta (the mind of enlightenment) is the Buddha-mind, and no other good deeds can compare to it. Bodhicitta can enable sentient beings to escape the gate of suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm) and enter the supreme path of non-action (Nirvana). Therefore, the Tathagata (Buddha) exhausts all afflictions, his wisdom congeals, and he achieves enlightenment. The supreme truth (the highest truth) penetrates the profound, his virtuous conduct is complete, and he attains the holy fruit. He lights the torch of wisdom to illuminate the lost; he uses the clear stream of the Dharma to cleanse defilements; he manifests auspicious signs in the heavens; he shines with divine radiance beyond form; he saves sentient beings who are drowning in the sea of desire; he guides sentient beings towards Nirvana; he ascends the high mountain of eternal bliss; he escapes the deep abyss of the river of love. His words transcend the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and his thoughts transcend the hundred negations (various erroneous views). He incarnated in the Saha world (the world we live in), was born in a royal palace, walked among the Three Realms, and became the most honored one, his light shining throughout the entire great thousand world. It is only because I was shallow and ignorant in the past, fond of creating affairs, and weary of cultivation, that I superficially discussed the perfect and permanent Dharma, and also once concealed my radiance in the Crane Tree (the place where the Buddha entered Nirvana). Even King Ajatasatru (an ancient Indian king) can eradicate his sins, and the sage Vasu can eliminate calamities. If not for encountering the great holy Dharma King (the Buddha), who could save and guide them? Although the Buddha manifested his disappearance, his teachings have not diminished. In the past, I was foolish and ignorant, indulging in absurdity, and devoted to serving Laozi, inheriting this evil doctrine through generations. Now, because of the sprouting of good roots, I abandon delusion and return to the truth. Today, I abandon the old physician (Daoism) and take refuge in right enlightenment (Buddhism). I vow that in future lives, I will always be a male novice, widely propagating the scriptures, teaching and liberating all sentient beings, and together achieving Buddhahood. I would rather be immersed in the evil paths for a long time in the right Dharma (Buddhism) than temporarily gain the happiness of being born in heaven by relying on the teachings of Laozi. I generate the great Mahayana mind (the mind of universal salvation), and I am far from the Hinayana mind (the mind of seeking only self-liberation). I earnestly request the Buddhas to bear witness.'

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明。菩薩攝受。弟子蕭衍和南。於時帝與道俗二萬人。于重云殿重閣上。手書此文發菩提心。至四月十一日。又敕門下。大經中說。道有九十六種。惟佛一道是于正道。其餘九十五種名為邪道。朕舍邪外道以事正內。諸佛如來若有公卿能入此誓者。各可發菩提心。老子周公孔子等。雖是如來弟子而化跡既邪。止是世間之善。不能革凡成聖。其公卿百官侯王宗族。宜反偽就真舍邪入正。故經教成實論云。若事外道心重佛法心輕。即是邪見。若心一等。是無記性不當善惡。若事佛心強老子心弱者。乃是清信。言清信者。清是表裡俱凈。垢穢惑累皆盡。信是信正不信邪。故言清信佛弟子。其餘諸信皆是邪見。不得稱清信也。門下速施行。

至四月十七日。侍中安前將軍丹陽尹邵陵王上啟云。臣綸聞。如來嚴相巍巍架于有頂。微妙色身蕩蕩顯乎無際。假金輪而啟物。托銀粟以應凡。砥波若之利刀。收涅槃之妙果。泛生死之苦海。濟常樂於彼岸。故能降慈悲云垂甘露雨。七處八會。教化之義不窮。四諦五時。利益之方無盡。並𣲙清日盛霧豁云除。爝火翳光塵熱自靜。可謂入俗化于蒙底。出世冥此真如。使稠林邪逕之人景法門而無倦。渴愛聾瞽之士慕探賾而知回。道樹始於迦維。德音盛于京洛。恒星不見周鑒娠徴。滿月圓姿

【現代漢語翻譯】 現代漢語譯本： 明。菩薩攝受。弟子蕭衍（梁武帝的名字）和南（佛教術語，表示敬禮）。當時皇帝與道士和僧侶等二萬人，在重云殿重閣上，親手書寫此文以發菩提心。到四月十一日，又敕令門下（官署名）：大經中說，道有九十六種，只有佛道是真正的正道，其餘九十五種稱為邪道。朕捨棄邪門外道而信奉正道。諸佛如來，如果有公卿能夠加入此誓言，都可以發菩提心。老子、周公、孔子等，雖然是如來的弟子，但他們的教化痕跡已經偏離正道，只是世間的善，不能使凡人轉變為聖人。那些公卿百官、侯王宗族，應該拋棄虛偽而歸向真實，捨棄邪道而進入正道。所以經教《成實論》說，如果信奉外道的心重於信奉佛法的心，那就是邪見。如果心力相等，那就是無記性，不能算是善或惡。如果信奉佛法的心強於信奉老子的心，那就是清信。所謂清信，清是表裡都乾淨，污垢迷惑都已消除，信是信奉正道而不信奉邪道。所以說清信佛弟子，其餘的信奉都是邪見，不能稱為清信。門下要迅速施行。

到四月十七日，侍中、安前將軍、丹陽尹、邵陵王蕭綸上奏說：臣蕭綸聽說，如來的莊嚴相貌巍峨高聳，直達有頂天，微妙的色身廣闊無邊，顯現在無際之處。憑藉金輪（佛教術語，象徵佛法）來開啟眾生，依託銀粟（佛教術語，比喻佛的教誨）來回應凡人。磨礪般若（prajna，佛教術語，智慧）的利刀，收穫涅槃（nirvana，佛教術語，解脫）的妙果。泛舟于生死輪迴的苦海，救濟眾生到達常樂的彼岸。所以能夠降下慈悲的雲朵，垂下甘露的雨水。七處八會（佛教術語，指佛陀說法的地方和集會），教化的意義無窮無盡。四諦五時（佛教術語，佛教的基本教義和說法的時間），利益眾生的方法沒有窮盡。如同清澈的太陽驅散濃霧，撥開雲層。微弱的火光隱沒，塵土的熱氣自然平息。可以說是進入世俗來教化那些矇昧無知的人，出世則與真如（tathata，佛教術語，事物的本性）合為一體。使那些身處稠林邪徑的人，仰慕佛法而不知疲倦。使那些渴求真理、耳聾眼瞎的人，羨慕探索深奧的佛理而知道回頭。道樹（bodhi tree，佛教術語，菩提樹）始於迦維（Kapilavastu，佛教術語，迦毗羅衛國，釋迦牟尼的故鄉），佛陀的教誨盛行於京洛（指當時的都城）。恒星不見，是因為周朝的占卜應驗了懷孕的徵兆。滿月圓滿的姿態。

【English Translation】 English version: Clarification. Received by the Bodhisattva. Disciple Xiao Yan (Emperor Wu of Liang's name) bows with respect (He Nan, a Buddhist term for showing respect). At that time, the Emperor, along with 20,000 Daoists and monks, personally wrote this text on the Chongyun Hall's upper pavilion to generate the Bodhi mind (the mind striving for enlightenment). By the eleventh day of the fourth month, he further decreed to the Ministry: The Great Sutra states that there are ninety-six paths, but only the Buddha's path is the true and correct path; the other ninety-five are called heretical paths. I abandon the heretical and external paths to serve the correct and internal path. If any dukes or ministers can join this vow of the Buddhas and Tathagatas (Tathagata, a title of the Buddha), they may all generate the Bodhi mind. Lao Tzu, the Duke of Zhou, Confucius, and others, although disciples of the Tathagata, their traces of teachings have deviated and are merely worldly good, unable to transform mortals into saints. The dukes, ministers, officials, marquises, royal clansmen should abandon falsehood and turn to truth, forsake heresy and enter correctness. Therefore, the scriptures and the Treatise on the Establishment of Truth state that if one values external paths more than the Buddha's Dharma, it is a heretical view. If the mind is equal in both, it is neutral and cannot be considered good or evil. If one values the Buddha's Dharma more than Lao Tzu's teachings, then one is a pure believer. 'Pure' means both inside and outside are clean, and all defilements, delusions, and burdens are exhausted. 'Belief' means believing in the correct and not believing in the heretical. Therefore, one is called a pure believer of the Buddha. Other beliefs are heretical views and cannot be called pure belief. The Ministry must implement this swiftly.

By the seventeenth day of the fourth month, the Attendant, General Who Pacifies the Front, Governor of Danyang, and Prince of Shaoling, Xiao Lun, submitted a memorial, saying: I, Xiao Lun, have heard that the Tathagata's majestic and dignified appearance towers above the peak of existence, and the subtle form of his body is vast and boundless, manifesting in the infinite realm. He uses the golden wheel (Dharmachakra, a Buddhist term symbolizing the Buddha's teachings) to enlighten beings and relies on the silver millet (a Buddhist term, metaphor for the Buddha's teachings) to respond to mortals. He sharpens the keen blade of prajna (prajna, Buddhist term, wisdom), and harvests the wonderful fruit of nirvana (nirvana, Buddhist term, liberation). He ferries across the bitter sea of birth and death, and delivers beings to the other shore of constant joy. Therefore, he can send down clouds of compassion and bestow rain of sweet dew. In seven locations and eight assemblies (Buddhist term, referring to the places and gatherings where the Buddha preached), the meaning of his teachings is inexhaustible. Through the Four Noble Truths and the Five Periods of Teaching (Buddhist term, the basic doctrines of Buddhism and the times of preaching), the methods of benefiting beings are endless. It is like the clear sun dispelling the dense fog and parting the clouds. The faint light of a torch is obscured, and the heat of dust naturally subsides. It can be said that he enters the mundane world to transform the ignorant, and in transcendence, he merges with suchness (tathata, Buddhist term, the true nature of things). He enables those who are in dense forests and heretical paths to admire the Dharma without weariness. He enables those who thirst for truth, who are deaf and blind, to yearn to explore the profound Buddhist principles and know to turn back. The Bodhi tree (bodhi tree, Buddhist term, the tree under which the Buddha attained enlightenment) began in Kapilavastu (Kapilavastu, Buddhist term, the birthplace of Shakyamuni Buddha), and the Buddha's teachings flourished in Jingluo (referring to the capital at that time). The stars are not seen because the Zhou dynasty's divination fulfilled the signs of pregnancy. The full moon has a complete form.

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漢感宵夢。五法用傳萬德方兆。華俗潛啟競扇高風。資此三明照迷途之失。憑茲七覺拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權顯因。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之愿。物起菩提之心。莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋樑津濟者矣。道既光被民亦化之。於是應真飛錫騰虛接影破邪。外道堅持正國伽藍精舍。寶剎相望。講會傳經德音盈耳。臣昔未達理源。稟承外道。如欲須甘果翻種苦栽。欲除渴乏反趣鹹水。今啟迷方粗知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。

至四月十八日中書舍人臣任孝恭宣敕云。能改迷入正。可謂是宿植勝因。宜加勇猛也。

廢李老道法詔

北齊高祖文宣皇帝

昔金陵道士陸修靜者。道門之望。在宋齊兩代祖述三張弘衍二葛。郗張之士封門受箓。遂妄加穿鑿廣制齊儀。縻費極繁意在王者遵奉。會梁祖啟運下詔舍道。修靜不勝其憤。遂與門人及邊境亡命。叛入北齊。又傾散金玉贈諸貴游。托以襟期冀興道法。帝惑之也。于天保六年九月。乃下敕召諸

【現代漢語翻譯】 漢感宵夢。五法用傳萬德方兆。華俗潛啟競扇高風。資此三明照迷途之失。憑茲七覺拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權顯因。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之愿。物起菩提之心。莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋樑津濟者矣。道既光被民亦化之。於是應真飛錫騰虛接影破邪。外道堅持正國伽藍精舍。寶剎相望。講會傳經德音盈耳。臣昔未達理源。稟承外道。如欲須甘果翻種苦栽。欲除渴乏反趣鹹水。今啟迷方粗知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。

至四月十八日中書舍人臣任孝恭宣敕云。能改迷入正。可謂是宿植勝因。宜加勇猛也。

廢李老道法詔

北齊高祖文宣皇帝

昔金陵道士陸修靜者。道門之望。在宋齊兩代祖述三張弘衍二葛。郗張之士封門受箓。遂妄加穿鑿廣制齊儀。縻費極繁意在王者遵奉。會梁祖啟運下詔舍道。修靜不勝其憤。遂與門人及邊境亡命。叛入北齊。又傾散金玉贈諸貴游。托以襟期冀興道法。帝惑之也。于天保六年九月。乃下敕召諸

【English Translation】 English version: I am awakened from a dream filled with Han Dynasty (漢感) sentiments. The five dharmas (五法) are used to transmit the myriad virtues, foreshadowing auspicious signs. Chinese customs (華俗) are subtly initiated, competing to promote noble virtues. Relying on these three kinds of knowledge (三明), we illuminate the loss of those on misguided paths. Depending on these seven factors of enlightenment (七覺), we alleviate the suffering of the long night. It happens that the Emperor Bodhisattva (皇帝菩薩) governs the world in accordance with Heaven, shouldering the responsibility of caring for the people. His light encompasses the universe, illuminating the seas beyond. He extends unimpeded eloquence to connect with the common people, using the power of his original vows to embrace all beings. Therefore, he can administer medicine according to the situation, reveal expedient means, and manifest the causes. He exalts the doctrine of the One Vehicle (一乘之旨) and broadens the foundation of the Ten Grounds (十地之基). Thus, all nations turn towards him, receiving correct understanding. Both visible and hidden spiritual beings are induced and aided. People arise with the aspiration for equal enlightenment, and beings awaken the mind of Bodhi (菩提之心). None do not eagerly strive towards the realm of returning to the source, delighting in the joy of returning to the origin. Together, they uphold loving-kindness and compassion, and cultivate forbearance. This is what is meant by providing protection, benefit, bridges, and ferries.

Since the Way has been widely spread, the people are also transformed. Thereupon, Arhats (應真) fly with their staffs, ascending into the void, connecting shadows, and breaking through heresies. Externalists (外道) uphold the correct country, monasteries (伽藍) and 精舍 (精舍) stand in rows. Lectures and gatherings transmit scriptures, and virtuous sounds fill the ears. In the past, I did not understand the source of truth and adhered to externalist paths. It was like wanting sweet fruit but planting bitter seeds, wanting to quench thirst but seeking salty water. Now, having awakened from delusion, I roughly know the way to return. I have received the great Bodhisattva precepts (菩薩大戒), using the precepts to regulate my body and mind, abandoning the heretical ways of Lao Tzu (老子), and entering the true teachings of the Dharma stream. I humbly wish that the Heavenly Compassion will bestow its kindness and permission. Respectfully submitted.

On the eighteenth day of the fourth month, the Imperial Secretary Ren Xiaogong (任孝恭) announced the imperial edict, saying, 'To be able to change from delusion to correctness can be said to be planting superior causes in the past. You should be more courageous.'

Edict on Abolishing the Taoist Teachings of Li Lao (李老)

Emperor Wencheng (文宣皇帝) of the Northern Qi Dynasty (北齊高祖)

In the past, the Taoist Lu Xiujing (陸修靜) of Jinling (金陵) was the hope of the Taoist school. During the Song (宋) and Qi (齊) dynasties, he followed the teachings of the Three Zhangs (三張) and widely promoted the Two Ges (二葛). Scholars like Xi (郗) and Zhang (張) were sealed and received registers. He then presumptuously added fabrications and widely created Qi rituals, which were extremely costly and intended for kings to follow. When Emperor Wu of Liang (梁祖) initiated his reign, he issued an edict to abandon Taoism. Xiujing could not bear his anger and, together with his disciples and fugitives from the border, rebelled and entered the Northern Qi. He also scattered gold and jade, giving them to nobles and dignitaries, entrusting them with the hope of promoting Taoist teachings. The emperor was deluded by him. In the ninth month of the sixth year of Tianbao (天保), he issued an edict to summon all

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沙門與道士學達者十人。親自對校。於時道士祝諸沙門衣缽。或飛或轉。祝諸梁木。或橫或豎。沙門曾不學方術。默無一對。士女擁鬧貴賤移心。並以靜徒為勝也。諸道士等雀躍騰倚。魚睨雲漢高談自矜。夸炫道術。仍又唱言曰。神通權設抑挫強禦。沙門現一我當現二。今薄示小術。並辭退屈。事亦可見。

帝命上統法師與靜角試。上統曰。方術小伎。俗儒恥之。況出家人也。雖然天命令拒。豈得無言。可令最下坐僧對之。即往尋覓。有僧佛俊一名曇顯者。不知何人。遊行無定。飲啖同俗。時有放言。標悟宏遠。上統知其深量。私與之交。於時名僧盛集。顯居末坐。酣酒大醉昂兀而坐。有司不敢召之。以事告于上統。上曰。道士祭酒常道所行。止是飲酒道人可共言耳。可扶輿將來。於是合衆皆憚而怯。上統威權不敢有諫。乃兩人扶顯令上高座。既上便立而含笑曰。我飲酒大醉。耳中有所聞云。沙門現一我當現二。此言虛實。道士曰。有實。顯即翹一足而立云。我已現一。卿可現二。各無對之。顯曰。向祝諸衣物飛揚者。我故開門試卿術耳。命取稠禪師衣缽祝之。諸道士一時奮發共咒。無一動搖。帝敕取衣。乃至十人牽舉不動。顯乃令以衣置諸梁木。又令祝之。都無一驗。道士等相顧無賴。猶以言辯自高。乃曰。

【現代漢語翻譯】 現代漢語譯本：有十位精通學術的沙門（佛教出家人）和道士（道教出家人）進行親自對校。當時，道士們對沙門的衣缽（僧人的袈裟和缽盂）施法，使其或飛或轉；又對梁木（房屋的棟樑）施法，使其或橫或豎。沙門們因為不學習方術，所以默默無言，沒有一人能應對。士人和婦女們擁擠喧鬧，貴族和平民都改變了心意，認為道士們勝過沙門。道士們雀躍歡呼，得意洋洋，斜眼看著天空，高談闊論，自我誇耀道術。他們還唱道：『神通是權宜之計，用來壓制強大的對手。沙門現出一種法術，我們就要現出兩種。現在只是稍微展示一下小法術，他們就辭退屈服了，這件事也可見一斑。』 皇帝命令上統法師（僧官名）與道士進行較量。上統說：『方術是小伎倆，連普通的讀書人都感到羞恥，更何況是出家人呢？』雖然如此，但既然是皇帝的命令，不得不應付，豈能不說話？可以命令最末座的僧人去應對。於是四處尋找，找到一個名叫佛俊，又名曇顯的僧人。不知道他是何許人也，行為沒有定準，吃喝與俗人一樣。時常口出狂言，但見解深刻，志向宏大。上統知道他有很深的器量，私下與他交往。當時，很多有名的僧人都聚集在一起，曇顯坐在末座，喝得酩酊大醉，昂首挺胸地坐著。有關官員不敢召他前來，便把情況告訴了上統。上統說：『道士們祭祀祈禱，是常道所為，不過是飲酒罷了，道人可以與他辯論。可以扶他過來。』於是大家都很害怕，但懾于上統的威權，不敢勸諫。於是兩個人扶著曇顯讓他登上高座。他一登上高座，便站立著含笑說：『我喝得酩酊大醉，耳朵里聽到有人說，沙門現出一種法術，我們就要現出兩種。』這話是真是假？道士們說：『是真的。』曇顯就翹起一隻腳站立著說：『我已經現出一種了，你們可以現出兩種。』道士們都無言以對。曇顯說：『剛才祝願那些衣物飛揚起來，我故意打開門讓你們施展法術罷了。』命令取來稠禪師（人名）的衣缽，讓他們施法。道士們一時奮發，一起唸咒，但衣缽沒有一絲動搖。皇帝下令取來衣物，甚至十個人一起牽拉也拉不動。曇顯於是命令把衣物放在梁木上，又讓他們施法，但都毫無效果。道士們互相看著，無可奈何，仍然用言語來抬高自己，於是說：

【English Translation】 English version: There were ten learned Shramanas (Buddhist monks) and Taoists (Taoist priests) who personally engaged in a debate. At that time, the Taoists cast spells on the Shramanas' robes and alms bowls, causing them to fly or spin; they also cast spells on the beams of the building, making them horizontal or vertical. The Shramanas, because they did not study magic arts, remained silent and none could respond. The scholars and women crowded around, and both nobles and commoners changed their minds, considering the Taoists to be superior to the Shramanas. The Taoists jumped for joy, elated and leaning on each other, glancing at the sky, talking boastfully, and bragging about their Taoist arts. They also chanted: 'Supernatural powers are expedient means used to suppress strong opponents. If the Shramanas manifest one magical power, we will manifest two. Now we are only slightly demonstrating small tricks, and they have already resigned and yielded, which is evident.' The emperor ordered the High Master Shangtong (a monastic official) to compete with the Taoists. Shangtong said: 'Magic arts are petty tricks that even ordinary scholars are ashamed of, let alone monks.' Nevertheless, since it is the emperor's order, we must comply and cannot remain silent. We can order the monk sitting in the lowest seat to respond. So they searched around and found a monk named Fojun, also known as Tanxian. No one knew who he was, his behavior was erratic, and his eating and drinking were the same as ordinary people. He often spoke wildly, but his insights were profound and his aspirations were grand. Shangtong knew he had great potential and associated with him privately. At that time, many famous monks were gathered together, and Tanxian was sitting in the lowest seat, drunk and sitting upright. The officials did not dare to summon him, so they reported the situation to Shangtong. Shangtong said: 'The Taoists perform sacrifices and prayers, which is their usual practice, and it's just drinking. A Taoist can debate with him. Help him come over.' So everyone was afraid, but awed by Shangtong's authority, they did not dare to advise against it. So two people helped Tanxian onto the high seat. As soon as he ascended the seat, he stood up and said with a smile: 'I am drunk, and I heard someone say that if the Shramanas manifest one magical power, we will manifest two.' Is this true or false?' The Taoists said: 'It is true.' Tanxian then stood on one foot and said: 'I have already manifested one, you can manifest two.' The Taoists were speechless. Tanxian said: 'Just now, when you wished those clothes to fly, I deliberately opened the door for you to display your magic arts.' He ordered them to bring the robes and alms bowl of Chan Master Chou (a person's name) and asked them to cast spells. The Taoists exerted themselves and chanted spells together, but the robes and alms bowl did not move at all. The emperor ordered them to bring the clothes, and even ten people could not lift them. Tanxian then ordered them to place the clothes on the beams and asked them to cast spells again, but there was no effect at all. The Taoists looked at each other, helpless, and still tried to elevate themselves with words, saying:

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佛家自號為內。內則小也。謂我道家為外。外則大也。顯應聲曰。若然則天子處內定小。百官處外定大矣。靜與其屬緘口無言。帝目驗藏否。便下詔曰。法門不二真宗在一。求之正路寂泊為本。祭酒道者世中假妄。俗人未悟仍有祇崇。麹糵是味清虛焉在。瞿脯斯甜慈悲永隔。上異仁祠下乖祭典。皆宜禁絕不復遵事。頒勒遠近咸使知聞。其道士歸伏者。並付昭玄大統上法師度聽出家。未發心者。可令染剃。爾日斬首者非一。自謂神仙者。可上三爵臺令其投身飛逝。皆碎尸塗地。偽妄斯絕。致使齊境國無兩信。迄于周時隋初。漸開其術至今東川。此宗微末無足抗言。帝諱洋。即元魏丞相高歡之第二子也。嫡兄澄急慢。為奴所害。洋襲其位代為相國。魏歷將窮。洋築壇于南郊。筮遇大橫大吉漢文之卦也。乃鑄金像。一瀉而成。魏收為禪文魏帝署之。即受其禪為大齊也。凡所行履不測其愚智。委政僕射楊遵彥。帝大起佛寺。僧尼溢滿諸州。冬夏供施行道不絕。時稠禪師箴帝曰。檀越羅剎察治國。臨水自見。帝從之。睹群羅剎在後。於是遂不食肉。禁鷹鷂去官。漁屠辛葷悉除不得入市。帝恒坐禪竟日不出。禮佛行繞。其疾如風受戒于昭玄大統。法上面掩地。令上履發而授焉。先是帝在晉陽。使人騎駝。敕曰。向寺取經函。使問所

在。帝曰。任駝出城。及出奄如夢至一山。山半有佛寺。群沙彌遙曰。高洋馲駝來。便引見一老僧拜之曰。高洋作天子何如。曰聖明。曰爾來何為。曰取經函。僧曰。洋在寺懶讀經令北行東頭與之。使者反命。初帝至谷口木井佛寺。有捨身癡人不解語。忽謂帝曰。我去爾後來。是夜癡人死。帝尋崩于晉陽。

通極論

隨沙門釋彥琮

原夫隱顯二途。不可定榮辱。真俗兩端。孰能刊同異。所以大隱則朝市匪諠。高蹈則山水無悶。空非色外。天地自同指馬。名不義里。肝膽可如楚越。或語或默。良逾語默之方。或有或無。信絕有無之界。若夫云鴻振羽孔雀謝其遠飛。凈名現疾比丘憚其高辯。發心即是出家。何關落髮。棄俗方稱入法。豈要抽簪。此即染凈之門。權實而莫曉。倚伏之理。吉兇而未悟。遂使莊生宗齊一之論。釋子說會三之旨。大矣哉。諒為深遠寔難鉤致。竊聞陰陽合而萬物成。鹹淡和而八珍美。何廢四時恒序五味猶別。以此言之。豈真俗之混淆隱顯之云異。或有寡聞淺識。則欲智陵周孔。微庸薄宦。便將位比帝王。強自大以立身。謂一人而已矣。不信有因果。遂言無佛法。輕毀泥越踐蔑沙門。愚襲腐儒戲招冥禍。或有始除俗服狀如德冠天人。才掛僧名意似聲高海域。傲然尊處許為極聖。豈知

【現代漢語翻譯】 現代漢語譯本：皇帝說：『讓任駝出城。』等到出了城，就像做夢一樣到了一座山。山腰有一座佛寺，一群沙彌遠遠地喊道：『高洋的駱駝來了。』便引領他去見一位老僧，任駝向老僧拜見並問道：『高洋做天子怎麼樣？』老僧說：『聖明。』任駝問：『你來這裡做什麼？』老僧說：『取經函。』老僧說：『高洋在寺里懶得讀經，讓他向北走到東頭，把經函給他。』使者回來稟報了皇帝。當初，皇帝到谷口木井佛寺，有一個捨身忘我的癡人，不說話。忽然對皇帝說：『我去了，你隨後就來。』當天夜裡，癡人死了，皇帝不久也在晉陽駕崩。

通極論

隨沙門釋彥琮

探究隱遁和顯達這兩種途徑，不能以此來確定榮辱。分辨真實和世俗這兩個方面，誰能消除它們的相同和差異呢？所以真正隱居的人，即使在熱鬧的朝市也不覺得喧囂；高尚隱逸的人，即使在山水之間也不會感到煩悶。空不是在色之外，天地自然如同用手指比喻馬一樣。名不是在義裡面，肝膽可以像楚國和越國一樣疏遠。或者說話或者沉默，都超過了說話和沉默的方式。或者存在或者不存在，確實超越了存在和不存在的界限。如果說雲中的鴻雁展開翅膀，孔雀也會慚愧它的遠飛；維摩詰菩薩示現疾病，比丘也會害怕他的高超辯才。發菩提心就是出家，何必一定要剃髮。拋棄世俗的習氣才算是進入佛法，哪裡需要摘掉頭上的簪子。這就是染污和清凈的門徑，權巧和真實的道理，卻沒有人明白。倚伏的道理，是吉利還是兇險，還沒有領悟。於是莊子推崇齊一的理論，佛家宣說會歸三乘的宗旨。偉大啊！確實深遠難以探究。我聽說陰陽結合而萬物產生，鹹味和淡味調和而八珍美味。為什麼四季的恒常秩序不能廢除，五味的差別仍然存在。用這個道理來說，難道真實和世俗的混淆，隱遁和顯達的說法是不同的嗎？或許有人見識淺薄，就想用自己的智慧超過周公和孔子。地位卑微才能平庸的官吏，就想把自己的地位比作帝王。勉強誇大自己來立身，認為只有自己一個人而已。不相信有因果報應，就說沒有佛法。輕視毀壞泥塑的佛像，踐踏輕蔑沙門。愚蠢地沿襲腐朽的儒學，戲弄招來冥冥中的災禍。或許有人剛脫下世俗的服裝，外表好像道德高尚的天人。才剛剛掛上僧人的名號，心意好像聲音高過大海。傲慢地處在尊位，自認為達到了極聖的境界。哪裡知道。

【English Translation】 English version: The Emperor said, 'Let Ren Tuo leave the city.' After leaving the city, it was as if in a dream, he arrived at a mountain. Halfway up the mountain was a Buddhist temple. A group of Shami (novice monks) called out from afar, 'Gao Yang's (name of an emperor) camel is here.' They led him to see an old monk. Ren Tuo bowed to the old monk and asked, 'How is Gao Yang as the Emperor?' The old monk said, 'Wise and enlightened.' Ren Tuo asked, 'What are you here for?' The old monk said, 'To retrieve the scripture box.' The monk said, 'Gao Yang is too lazy to read the scriptures in the temple, let him go north to the east end and give it to him.' The messenger returned and reported to the Emperor. Initially, when the Emperor arrived at the Mujiang (wooden well) Buddhist temple in Gukou, there was a selfless madman who did not speak. Suddenly, he said to the Emperor, 'I am leaving, you will follow soon.' That night, the madman died, and the Emperor soon passed away in Jinyang.

Tong Ji Lun (Treatise on Penetrating the Ultimate)

By Shramana (Buddhist monk) Shi Yancong

Originally, the two paths of concealment and manifestation cannot be used to determine honor and disgrace. The two aspects of truth and convention, who can eliminate their similarities and differences? Therefore, a truly reclusive person does not find the bustling city noisy, and a noble recluse does not feel bored in the mountains and rivers. Emptiness is not outside of form; heaven and earth are naturally like using a finger to point at a horse. Name is not within righteousness; the liver and gallbladder can be as distant as the states of Chu and Yue. Whether speaking or silent, it surpasses the means of speaking and silence. Whether existent or non-existent, it truly transcends the boundaries of existence and non-existence. If the wild goose in the clouds spreads its wings, the peacock would be ashamed of its distant flight; when Vimalakirti (name of a famous Buddhist figure) manifests illness, the Bhikshus (Buddhist monks) would fear his high eloquence. Arousing the Bodhi mind (enlightenment mind) is equivalent to leaving home (becoming a monk), why must one shave their head? Abandoning worldly habits is considered entering the Dharma (Buddhist teachings), why is it necessary to remove the hairpin? This is the gateway to defilement and purity, the principles of expediency and truth, yet no one understands. The principle of reliance and concealment, whether it is auspicious or ominous, has not been realized. Therefore, Zhuangzi (name of a famous Taoist philosopher) promotes the theory of equality, and Buddhists expound the doctrine of converging to the Three Vehicles. How great! It is indeed profound and difficult to fathom. I have heard that when Yin and Yang combine, all things are formed; when saltiness and blandness are harmonized, the eight delicacies are delicious. Why can't the constant order of the four seasons be abolished, and the differences in the five flavors still exist? Speaking in this way, is the confusion of truth and convention, and the saying of concealment and manifestation, different? Perhaps some people have shallow knowledge and want to surpass the Duke of Zhou and Confucius with their wisdom. Petty officials with mediocre talents want to compare their positions to emperors. Forcibly exaggerating themselves to establish themselves, thinking that they are the only ones. Not believing in karma and retribution, they say there is no Buddhism. Disregarding and destroying clay Buddha statues, trampling and despising Shramanas (Buddhist monks). Foolishly following corrupt Confucianism, jokingly inviting unseen disasters. Perhaps some people have just taken off their secular clothes, and their appearance is like virtuous heavenly beings. They have just hung up the name of a monk, and their intention seems to be louder than the sea. Arrogantly occupying a position of honor, they consider themselves to have reached the ultimate state of holiness. How do they know?

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十纏猶障三學靡聞。不隨機而接物。竟抱愚而自守。悲夫二子殊途一何踳駁。高懷達士孰可然哉。冀欲解紛挫銳。假設旗鼓。雖復俱有抑揚。終以道為宗致。其猶五色綺錯。近須彌而會同。萬像森羅。依虛空而總集。歸根自紜紜之物。吞谷實茫茫之海。斯誠光贊于佛道。述獎于玄門。庶令無我無邪允謙允敬。式貽後進論之云爾。有梵行先生者高屏塵俗獨棲丘壑。英明逸九天之上。志氣籠八宏之表。藉茅枕石落髮灰心。糞衣殊羊續之袍。繩床異管寧之榻。自隱淪西嶽數十年矣。確乎不拔澹然無為。每而嘆曰。窮則獨善其身。達則兼濟天下。但蒼生擾擾縶以愛羅。不可自致清升。坐觀塗炭。復須棄置林藪分衛人間。於是屈跡暫游。方踐京邑次於灞上。有行樂公子者。控龍媒于㳅水。飛鶴蓋於浮雲。繡衣侯服薰風合氣。玉勒金鞍爭光炫日。定知擲果之愛是屬潘生。割袖之寵已迷漢帝。接軫城隅陪曹王之席。連鏕池側追山公之賞。道逢先生怪而問曰。先生貌若燕趙之士。發如吳越之賓。容色似困陳蔡。衣制不關楚魯。徐行低視細語顰眉。瓦缽恒持。異顏回之瓢器。錫音乍振。殊原憲之䔧杖。此地未之睹。我嘗所不聞。敢問先生何方而至。

先生靜默良久徐而對曰。觀子馳騁于名利荒昏於色聲。戴天猶不測其高。履地尚不

【現代漢語翻譯】 現代漢語譯本 十種纏縛猶如遮蔽三學的屏障，使人無法聽聞正法。 不根據具體情況靈活地接引眾生，最終抱著愚昧故步自封。 可悲啊，這兩種人道路不同，多麼矛盾衝突！ 具有高尚情懷通達事理的人，怎麼會這樣呢？ 希望能夠解除紛爭，挫敗銳氣，假設樹立旗幟。 即使各自有所褒貶，最終還是以『道』為根本宗旨。 這就像五彩繽紛的綺羅，靠近須彌山而匯合相同；萬千景象森然羅列，依靠虛空而總括聚集。 歸根于紛繁的事物，吞納于茫茫的大海。 這確實是對佛道的讚美，對玄門的褒獎。 希望能夠做到無我無邪，允諾謙虛允諾恭敬，以此留給後輩作為論述的依據。 有位梵行先生，超脫塵俗，獨自居住在山丘溝壑。 他的英明超越九天之上，志氣籠罩八方之外。 以茅草為席，枕著石頭，落髮修行，心如止水。 穿著粗布衣裳，不同於羊續的華麗袍服；睡在繩床上，不同於管寧的舒適床榻。 自從隱居西嶽已經數十年了，堅定不移，淡泊無為。 常常感嘆說：『窮困時就獨自修養自身，顯達時就兼濟天下。』 但是眾生紛紛擾擾，被愛慾之網束縛，無法自己達到清凈昇華，只能眼看著他們身處困境。 因此必須拋棄山林，分食人間煙火。 於是暫時改變行跡，來到京城，暫住在灞上。 有位行樂公子，駕馭著駿馬在水邊奔馳，華麗的車蓋像浮雲一樣飄動。 穿著繡花官服，沐浴著溫暖的春風，馬嚼子上裝飾著金子，馬鞍閃耀著光芒。 可以斷定，擲果盈車的愛慕一定是屬於潘安，漢哀帝割袖的寵愛已經迷惑了他的心智。 在城角邊與人並排而行，陪同曹王赴宴；在池塘邊追逐山簡的遊賞。 （公子）在路上遇到梵行先生，感到奇怪，於是問道：『先生的相貌好像燕趙一帶的人，頭髮像是吳越一帶的客人，臉色好像被困在陳蔡一樣憔悴，衣著打扮又不像楚魯一帶的風格。 慢慢地走著，低著頭，小聲說話，皺著眉頭，一直拿著瓦缽，不同於顏回的瓢；偶爾搖動錫杖，不同於原憲的藜杖。 我在這裡從未見過您，也從未聽說過您，敢問先生從哪裡來？』 先生沉默了很久，慢慢地回答說：『我看你沉迷於名利，荒廢于聲色，頭頂著天卻不知道天有多高，腳踩著地卻不知道地有多厚……』

【English Translation】 English version The ten entanglements are like barriers that obscure the Three Learnings, preventing people from hearing the true Dharma. Not adapting to circumstances to guide beings, ultimately clinging to ignorance and guarding oneself. Alas, these two types of people have different paths, how contradictory and conflicting! How could a person with noble aspirations and understanding of principles be like this? Hoping to resolve disputes and subdue sharpness, assuming and establishing banners. Even if there are praises and criticisms, ultimately the 'Dao' is the fundamental purpose. This is like the colorful brocade, converging near Mount Sumeru; myriad phenomena are arranged in an orderly manner, relying on emptiness and gathering together. Returning to the root of the myriad things, swallowing into the vast ocean. This is indeed praise for the Buddha-dharma and commendation for the Xuan School. Hoping to achieve selflessness and non-evil, promising humility and promising reverence, thereby leaving it to future generations as a basis for discussion. There was a Brahmacari (梵行) (one who practices pure conduct) gentleman, transcending worldly affairs, living alone in hills and valleys. His brilliance surpassed the ninth heaven, and his ambition enveloped the eight directions. Using thatch as a mat, pillowing on stones, shaving his head and cultivating a still mind. Wearing coarse cloth, different from Yang Xu's (羊續) luxurious robes; sleeping on a rope bed, different from Guan Ning's (管寧) comfortable couch. Since secluding himself in Mount Hua (西嶽) for decades, he has been firm and unwavering, detached and inactive. He often sighed and said: 'When poor, cultivate oneself alone; when successful, benefit the world.' But sentient beings are in turmoil, bound by the net of love and desire, unable to achieve purity and sublimation on their own, and can only watch them in distress. Therefore, it is necessary to abandon the forests and partake in human affairs. So he temporarily changed his ways, came to the capital, and stayed temporarily in Ba Shang (灞上). There was a pleasure-seeking young master, riding a steed by the water, with a gorgeous canopy floating like clouds. Wearing embroidered official robes, bathing in the warm spring breeze, with gold ornaments on the bridle and a saddle shining brightly. It can be determined that the love of throwing fruit into the carriage must belong to Pan An (潘安), and the emperor's cutting-sleeve favor has already confused his mind. Walking side by side at the corner of the city, accompanying Prince Cao (曹王) to a banquet; chasing after Shan Jian's (山簡) pleasures by the pond. On the road, (the young master) met the Brahmacari gentleman, felt strange, and asked: 'Sir, your appearance resembles the people of Yan and Zhao (燕趙), your hair resembles the guests of Wu and Yue (吳越), your complexion looks as haggard as if you were trapped in Chen and Cai (陳蔡), and your clothing style is different from that of Chu and Lu (楚魯). Walking slowly, looking down, speaking softly, frowning, always holding a clay bowl, different from Yan Hui's (顏回) gourd; occasionally shaking a tin staff, different from Yuan Xian's (原憲)藜杖. I have never seen you here, nor have I ever heard of you. May I ask where you come from?' The gentleman was silent for a long time, and slowly replied: 'I see you indulging in fame and fortune, wasting away in sensual pleasures, wearing the sky but not knowing how high the sky is, stepping on the ground but not knowing how thick the ground is...'

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知其厚。吾聞陷阱之內。本無吞舟之鱗。榆枋之間。詎有垂云之翼。吾非子之徒與。其可識乎。試當爲子言之。幸子暫留高聽。吾師也德本深構。樹自三祇之初。妙果獨高成於百劫之末。總法界而為智。竟虛空以作身。寧惟氣稟二儀道周萬物而已。斯故身無不在。量極規矩之外。智無不為。用絕思議之表。不可以人事測。豈得以處所論。將啟愚夫之視聽。須示真人之影跡。其猶穀風之隨嘯虎。慶雲之逐騰龍。感應相招抑惟常理。於是降神兜率之宮。垂像迦毗之域。氏曰瞿曇。種稱剎利。俗名悉達。道字能仁。乃白凈王之太子也。家世則輪王迭襲。門風則聖道相因。地中三千。既殊于雒邑。國朝八萬。有逾于鷲嶺。宗親籍甚。孰可詳焉。暨吾師生也。坤形六動方行七步。五凈雨花滿國。二龍灑水遍空。神瑞畢臻吉徴總萃。觀諸百代曾未之有。然復孕異堯軒產殊禹契。至如黑帝入夢之兆。白光滿室之徴。徒曰嘉祥。詎可擬議。身邊則金色一丈。眉間則白毫五尺。開萬字于胸前。躡千輪于足下。大略以言三十有二。非可以龍顏虎鼻八采雙瞳方我妙色校其升降者也。雖復呂公之相高帝世謂知人。若譬私陀之視吾師未可同日。於是崇業大寶正位少陽。甲觀洞開龍樓迥建。至如多才多藝允文允武。非關師保自因天骨。或於太子池臨

泛之辰。博望苑馳𨉯之際。力格香象氣冠神功。試論姬發曹丕莫之與擬。漢盈夏啟寧足涉言。父王宿衛甚嚴喻視彌篤。九重禁闥。聲聞則四十里。三時密殿。姬麗則二萬人。然以道性恬凝志願沖固。雖居三惑之境。不改一心之節。歷王城之四門。哀老病之三苦。乃自嗟曰。人生若此在世何堪。脫屣尋真其於斯矣。於時桃則新花落雨。青春始仲。月則半輪低閣。永夜方深。觀妓直之似橫屍。悟宮闈之如敗蒙。天王捧白馬而逾城。給使持寶冠而詣闕。雖復秦世蕭史周時子晉。許由洗耳于箕山。莊周曳尾于濮水。方茲去俗何其蔑如。是以仙林始抽簪之地。禪河起苦行之跡。沐金流之凈水。游道場之吉樹。食假獻糜座因施草。於是十力智圓六通神足。魔兵席捲大業克成。獨稱為佛。是吾師也。法輪則奈國初轉。僧侶則憍陳始度。至於迦葉兄弟。目連朋友。西域之大勢。東方之遍吉。二十八天之主。一十六國之王。莫不服道而傾心。餐風而合掌。於是他化宮裡乃弘十地。耆阇山上方會三乘。善吉談無得之宗。凈名顯不言之旨。伏十仙之外道。制六群之比丘。胸前則吐納江河。掌內則搖盪山谷。論劫則方石屢盡。辯數則微塵可窮。斯乃三界之大師。萬古之獨步。吾自庸才談何以盡。縱使周公之制禮作樂。孔子之述易刊詩。予賜之言

語。商偃之文學爰及左元放葛孝先河上公柱下史。並驅之於方內。何足道哉。自我含靈福盡法王斯逝。遂使北首提河春秋有八十矣。應身粒碎流血何追。爭決最後之疑。競奉臨終之供。嗚呼智炬消慈雲滅。長夜諸子誠可悲夫。於是瞻相好於香檀。記筌蹄于貝葉。三藏受持四依補處。而我師風無墜。於斯乎但世道紛華群情矯薄人代今古。暨于像運既當徂北稍復東漸。所以金人夢劉莊之寢。摩騰佇蔡愔之勸。遺教之流漢地。創發此焉。迄今五百餘年矣。自後康僧會竺法維佛圖澄鳩摩什。繼踵來儀盛宣方等。遂使道生道安之侶。慧嚴慧觀之徒。並能銷聲掛冠翕然歸向。緇門繁熾焉可勝道。吾少長山東。尚素王之雅業。晚游關右。慕黃老之玄言。俱是未越苦河。猶淪火宅。可久可大其惟佛教也歟。遂乃希前代之清塵。仰群英之遠跡。歸斯正道拔自沉泥。本號離欲之逸民摧邪之大將。吾之儔黨其謂此乎。公子蹙頞而言曰。觀先生之辯。雖可談天。然其所說何太虛誕。竊尋佛本啟化之辰。當我宗周之運。自云。娑婆總攝靡所不歸。或復光照無際聲振有頂。或復八部云臻十方輻湊。計天竺去我十萬里餘。俱在須彌之南。並是閻浮之內。那忽此間士庶無至佛所。如來亦何獨簡不賜餘光。弗生我秦漢。靡載我墳籍。詳此二三疑惑逾甚。仆

聞貞不絕俗隱不違親。所以和光于塵里。披蓮於火內。至若束帶垂纓無妨修德。留須長鬢足可閑居。且道本虛通觸無不是。何棄于冠籫專在於錫缽。竊以不傷遺體始著孝心。莫非王臣終從朝命。今既赭衣髡髮。未詳其罪。不仕天子。無乃自高敢咨先生。請當辯析。

先生曰。吾聞大音不入于俚耳。其驗茲乎。猶欲以寸管窺天小螺量海。而我法門出夐。非吾子之能極。吾且仰憑神力更為言之。吾師化道含弘靈鈞遠被。但眾生緣薄。自為限礙耳。何關佛威之不大。聖澤之無均。其猶日月垂像麗天。雷霆發音動地。而簡于聾瞽。豈光微聲小者哉。然佛游舍衛有餘二紀三億之家。猶不聞見。何怪邊地十萬里乎。竊以周孔之生。本惟華夏之邑。夷狄不信其理何耶。至於東方朔之昇天。淮南王之入箓。然乘鸞排霧世有其人。欲不長於神仙猶密之而弗載。寧解味吾師之道術。書之於惇史乎。況值秦皇焚典經籍不全。何容守此局文。遂無大見然有或彼正真甘茲隨俗。未悟身之非潔。豈達命也。無常服玩則數重不止。慳貪則一毛難落。屑屑頑民可悲之甚。吾已無保于形骸。誰有營于炫好。鬢髮既剪我心自伏。衣惟壞色愛情何起。所以五綴而持想。六時而繫念。蕭然物外是曰逆流。竊聞夏禹疏川則有勞手足。墨翟利物則不吝頂踵。殺

身以成仁。餓死而存義。此並有違于大孝。然猶盛美於群書。況吾養性棲玄立身行道。方欲廣濟六趣高希萬德。豈學子拘之於小節。顧在膚髮之間哉。扇逐榮名餘事。從北面之朝也。其若效淺祿微。唯勞諾走。功高無暇位極常懼危溢不安。千仞棄珠一何賤寶。但火內之蓮非吾所發。染而不染何爾能知。公子曰。先生強夸華以飾非。護墻茨而不掃。請聽逆耳之篤論。略條其弊也四焉。仆聞玉樹不林于蒹葭。威鳳不群于燕雀。先生道雖微妙。門人獨何庸猥。或形陋族微。或類卑神闇。無三端可以參多士。無十畝可以為匹夫。墮王事之不閑。恥私門之弗立。寄逃役於佛寺之內。才容身於法服之下。見人不能敘寒溫。讀經不解正音義。空知高心於百姓。背禮於二親。非所以自榮。其弊一也。仆聞采椽土階之儉。唐堯之所以字民。瓊室玉臺之盛。商辛之所以敗俗。況如來行惟少欲德本大悲。只應宴坐于冢間。經行於樹下。何宜飾九層之剎。建七寶之臺。不愍作者之勞。不慚居者之逸。非所以自約。其弊二也。仆聞無自伐功老聃之極教。不讚己德惟佛之格言。勞謙則君子終吉。克讓則聖人上美。必若內德充盛自然外響。馳應賓侶坐致揄揚。豈況佛心澄靜亡諸得失之咎。如何獨許世尊之號。不欲推人。然彼群經莫二之宗。各談第一之

稱。自生牟楯。將何以通。非所以自遜其弊三也。仆聞情存兩寶心慎四知。方曰通人之雅懷。廉士之高節。或散之於宗族。或棄之於山水。況玄道清凈。反俗沙門而復縱無厭之求。貪有為之利。勸俗人則令不留髓腦。論䞋施則便無讓分毫。或勝貴經過。或上客至止。不將虛心而接待。先陳出手之倍數。此乃有識之同疾。海內之共知。非所以自廉。其弊四也。仆直言雖苦可為藥石。惟先生高見覽以詳之。

先生曰。吾子不笑何謂道耶。子但好其所以同。寧知其所以異。徒欲圮毀未損金剛。吾道弘邃豈可輕矣。吾聞萬機斯總。聖皇所以稱大。百川是納。巨壑所以為深。王則不聯於細民。海則無遺于小水。況吾師大道曠無不濟。有心盡攝未簡怨親。自當品戒德之小大。混族類之高下。故有除糞庸人。翻涉不生之位。應書貴士。倒墜無間之獄。內秘難識外相孰知。子何自擅為銓衡。吾未相許為水鏡。若但以貌取人。失之遠矣。遂使叔向伏𩱛蔑之語。長者悟沙彌之說。且復窮通有運否泰無恒。或始榮而後辱。或初微而後盛。異轍紛輪。可略言也。至如立錐無地。非慕堯舜之德。余圖不紹。豈傳湯武之聖。詎知吞併六國。其先好馬牧人。約法三章。則惟亡命亭長。樊灌起販屠之肆。伊呂出廚釣之間。歷代因循高門相襲。遂為

【現代漢語翻譯】 現代漢語譯本：我說這些，就像自己製造矛盾一樣，將如何解釋得通呢？這不是自我謙遜的表現，這是弊端之三啊。我聽說，珍視情誼和寶物，內心謹慎地對待天知、地知、你知、我知，這才是通達之人的高雅情懷，廉潔之士的高尚節操。有的人將財物分散給宗族，有的人將財物拋棄在山水之間。更何況玄妙的佛道講究清凈，而這些背離世俗的出家人卻放縱無止境的貪求，貪圖有為之事的利益。勸說世俗之人佈施，就讓他們不留下一點髓腦；談論佈施的財物，就一點也不肯謙讓。有時達官貴人經過，有時尊貴的客人來到，不以虛心的態度來接待，而是先陳述出手佈施的倍數。這實在是所有有見識的人共同厭惡的，天下人都知道的事情。這不是自我廉潔的表現，這是弊端之四啊。我直言相告，雖然話語苦澀，但可以作為藥石。希望先生您能以高明的見解詳細地審閱這些。

先生說：『你不笑，又怎麼能理解道呢？你只喜歡那些相同的地方，哪裡知道那些不同的地方？只是想要詆譭，卻無法損傷金剛。我的道義博大精深，怎麼可以輕視呢？我聽說，萬事萬機都歸於總攬，所以聖明的君王才被稱為偉大；百川都匯入其中，所以巨大的山谷才顯得深邃。君王不與細小的民眾交往，大海不遺漏細小的水流。更何況我的老師所傳的大道，廣闊無邊，沒有不能救濟的，有心向道的人全部攝受，不分怨恨和親近。自然會按照戒律和德行的大小來評判，混合不同族類的高低貴賤。所以有清除糞便的普通人，反而能達到不生不滅的境界；有應該著書立說的尊貴人士，反而會墮入無間地獄。內心的隱秘難以認識，外在的表象誰能知曉？你憑什麼擅自作為衡量標準？我沒有認可你作為明鏡。如果只是以貌取人，那就差得太遠了。』於是才有了叔向（春秋時期晉國大夫）伏在車軾上表示輕蔑的話語，長者領悟了沙彌（出家年少的男性佛教徒）所說的話。況且，命運有窮困和通達，時運有倒霉和順利，沒有什麼是永恒不變的。有的人開始榮耀後來卻遭受屈辱，有的人開始卑微後來卻變得興盛，不同的道路紛繁複雜，可以簡單地說說。至於像立錐之地都沒有，不是因為羨慕堯舜（傳說中的聖賢帝王）的德行；剩餘的圖謀不能繼承，難道是傳承了湯武（商朝的開國君主和周朝的建立者）的聖明？哪裡知道吞併六國的秦始皇，他的祖先是養馬的人；約法三章的劉邦，只是個逃亡的亭長。樊噲（西漢開國元勛）和灌嬰（西漢開國功臣）是從販賣屠宰的店舖里起家的，伊尹（商朝大臣）和呂尚（周朝大臣）是從廚房和垂釣的地方被發現的。歷代都沿襲著高門大戶互相繼承的傳統，於是就成爲了

【English Translation】 English version: I say these things, like creating contradictions myself, how can I explain them? This is not a display of self-effacement; it is the third flaw. I have heard that cherishing friendship and treasures, and being cautious in one's heart regarding what Heaven knows, Earth knows, you know, and I know, are the noble sentiments of a wise person and the lofty integrity of a virtuous scholar. Some distribute their wealth to their clan, while others abandon it to the mountains and rivers. Moreover, the profound Buddhist path emphasizes purity, yet these monks who deviate from worldly customs indulge in endless greed, coveting the benefits of purposeful actions. When advising worldly people to donate, they leave them with not a shred of marrow or brain; when discussing the amount of donations, they are unwilling to concede even a fraction. Sometimes, high-ranking officials pass by; sometimes, honored guests arrive. Instead of receiving them with a humble attitude, they first state the multiple of donations they expect. This is truly something that all discerning people detest and that everyone within the realm knows. This is not a display of self-integrity; it is the fourth flaw. My direct words, though bitter, can serve as medicine. I hope that you, sir, with your insightful views, will examine these matters in detail.

The master said, 'If you do not laugh, how can you understand the Dao? You only like the similarities, but how do you know the differences? You merely want to slander, but you cannot damage the Vajra (diamond). My Dao is profound and far-reaching; how can it be taken lightly? I have heard that all affairs are encompassed, which is why the sage emperor is called great; all rivers flow into it, which is why the great valley appears deep. The king does not associate with the petty people, and the sea does not omit the small streams. Moreover, the great Dao transmitted by my teacher is vast and boundless, capable of saving all, and embraces all who aspire to it, without distinguishing between resentment and affection. It will naturally judge according to the magnitude of precepts and virtue, and mix the high and low of different classes. Therefore, there are ordinary people who clear dung who can attain the state of non-birth and non-death; there are noble scholars who should write books who will fall into the Avici Hell (the hell of incessant suffering). The inner secrets are difficult to know; who can know the outer appearances? By what right do you presume to be the standard of measurement? I have not recognized you as a clear mirror. If you merely judge by appearances, you will be far from the truth.' Thus, there were the words of contempt from Shu Xiang (a minister of Jin in the Spring and Autumn period) leaning on the carriage rail, and the elder understood the words of the Shami (a young male Buddhist novice). Moreover, fortune has its times of adversity and prosperity, and luck has its times of misfortune and success; nothing is constant. Some begin in glory but later suffer humiliation, while others begin in obscurity but later become prosperous. The different paths are complex and varied, and can be briefly mentioned. As for those who have no land to stand on, it is not because they admire the virtue of Yao and Shun (legendary sage emperors); the remaining plans cannot be inherited; is it because they inherited the sagacity of Tang and Wu (the founding rulers of the Shang and Zhou dynasties)? How would one know that Qin Shi Huang (the first emperor of Qin), who annexed the six kingdoms, had ancestors who were horse herders; Liu Bang (the founder of the Han dynasty), who established the Three Laws, was merely a fugitive head of a post station. Fan Kuai (a founding general of the Western Han dynasty) and Guan Ying (a meritorious official of the Western Han dynasty) rose from shops selling meat, while Yi Yin (a minister of the Shang dynasty) and Lü Shang (a minister of the Zhou dynasty) were discovered in the kitchen and by the fishing rod. Throughout the generations, the tradition of high-ranking families inheriting from each other has been followed, and thus it has become

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四海強族五陵。貴氏冠冕陵雲風流。蓋世暨若朝陽晞露羨皂隸之難留。宿草負霜混螻蟻之莫別。是知用與不用虎鼠何常。尋末窮本人倫一概。那忽輕以乘軒蔑茲甕牖。雖復才方周旦。亦何足觀。嘗試言之。朝市虛煩身心空弊。智者同棄賢人共鄙。但覺斯懷之可入。所以避地而歸來。吾則厭來苦而知昨非。子便耽往欲而惑今是。寧自安貧樂道少賤多能。奚用太廟之犧牛。豎子之烹雁。吾今素質自居默唸無雜。不假導于仁義。豈亂想于繁華。固亦騎遺牝牡自忘寢膳。詎守寒溫之小才。音義之薄技。修心可以報德。何局定省之儀。弘化可以接引。寧止俯仰之事。此吾所謂一勝也。吾師空閑樂處不惟聚落。輕微矜納豈獨珠瓔。是以棲形五山游神三住。或受童土。或餐馬麥。贊凈心之小施。譏雜相之多舍。庶令藉此而建善根。因茲而表誠信。斯自束脩大體供養恒式。豈佛身之慾須。乃含生之達志。但以凡俗難悟憍嫉未除。競獻名寶利收多福。所以玉槃高剎。掩日聳於半天。繡桷飛甍。連雲被于寓內。爭名好尚。善將焉在。著相寡識。遂及乎斯。雖乖至真之理。足感榮華之樂。生民惟此為功。如來亦何抑說。此吾所謂二勝也。吾聞談無價之奇寶。冀欲拯貧。贊不死之神香。只將愈疾。但眾生信邪巫之狂藥。舍正覺之甘露。困毒已深

【現代漢語翻譯】 現代漢語譯本： 四海之內的強大宗族和顯貴人家，他們的華麗服飾和高貴氣度直衝雲霄，風流倜儻蓋世無雙，以至於羨慕那些地位卑賤的僕役，感嘆時光流逝難以挽留。 荒草叢生，秋霜覆蓋，以至於分不清哪是螻蟻，哪是別的蟲子。由此可知，有用和無用，就像老虎和老鼠一樣，地位並非恒常不變。追尋事物的本末，最終會發現人與人之間並無根本區別。為何要輕視乘坐華麗車輛的人，而輕蔑居住在簡陋房屋裡的人呢？ 即使才華像周公旦那樣出衆，又有什麼值得炫耀的呢？試著說一說，在朝廷和市場中奔波，只會徒勞地耗費身心。有智慧的人共同拋棄，賢能的人一同鄙視。只覺得這種心境可以進入，所以才避開塵世喧囂而歸來。我厭倦了過去的奔波勞苦，才明白過去的錯誤。你卻沉溺於過去的慾望，迷惑于現在的正確。寧願安於貧困，以修道為樂，即使才能少而地位低賤，也勝過多才多藝而追逐名利。哪裡需要太廟裡用來祭祀的牛，以及那些被平庸之人烹煮的雁呢？ 我現在保持樸素的本性，內心平靜，沒有雜念。不依靠仁義的引導，也不會被繁華的景象所迷惑。即使騎著被遺棄的母馬，也能忘記睡眠和飲食。哪裡需要守護寒冷和溫暖這樣的小事，以及音韻和訓詁這樣的小技巧呢？修養心性可以報答恩德，何必拘泥於早晚問安的禮節？弘揚佛法可以接引眾生，哪裡僅僅是俯首和仰視這些形式上的事情呢？這就是我所說的第一種殊勝之處。 我的老師認為，空曠閒適的地方才是真正的樂土，不只是人群聚集的村落。輕微的讚賞和接納，不僅僅是對於珍珠和瓔珞。因此，他們棲身於五臺山，神遊於三界。或者接受孩童的供養，或者食用餵馬的粗糧。讚美清凈之心的微小布施，譏諷夾雜各種目的的大量施捨。希望藉此而建立善根，因為這樣而表達真誠的信仰。這自然是學生們應盡的禮節，以及長期供養的常態。哪裡是佛身需要這些呢？而是爲了表達眾生的心願。只是因為凡夫俗子難以覺悟，驕慢和嫉妒難以消除，所以才競相獻上名貴的寶物，希望以此獲得更多的福報。所以，用玉石裝飾的巨大塔剎，高聳入雲，遮天蔽日。雕樑畫棟，飛檐斗拱，連線雲霄，覆蓋著整個寺院。爭名逐利，這樣的善在哪裡呢？執著于表象，缺少見識，最終導致了這樣的結果。雖然違背了至真至純的道理，卻足以感受到榮華富貴的快樂。百姓們認為這就是功德，如來又有什麼理由阻止他們這樣說呢？這就是我所說的第二種殊勝之處。 我聽說談論無價的珍寶，是爲了救濟貧困的人。讚美不死的神香，只是爲了治癒疾病。但是眾生卻相信邪惡巫師的瘋狂藥物，捨棄了正覺的甘露，以至於中毒已深。

【English Translation】 English version: The powerful clans and noble families within the four seas, their splendid attire and noble demeanor soar into the clouds, their unparalleled elegance unmatched, to the point of envying those lowly servants, lamenting the fleeting nature of time and its irretrievability. Wild grasses grow rampant, autumn frost covers everything, to the point where one cannot distinguish between ants and other insects. From this, it is known that usefulness and uselessness, like tigers and mice, are not constant states. Tracing things to their origin, one ultimately discovers that there is no fundamental difference between people. Why should one look down upon those who ride in luxurious carriages and scorn those who dwell in humble dwellings? Even if one's talent is as outstanding as that of the Duke of Zhou, what is there to boast about? Let me try to explain: bustling about in the court and marketplace only serves to exhaust the body and mind in vain. The wise jointly abandon it, and the virtuous together despise it. Only feeling that this state of mind is accessible, one avoids the noise of the world and returns. I am weary of the past struggles and hardships, and only then do I realize the mistakes of the past. You, however, indulge in past desires and are deluded by the correctness of the present. It is better to be content with poverty and find joy in cultivating the Way, even if one's talent is limited and one's status is low, than to be multi-talented and pursue fame and fortune. Where is the need for the sacrificial oxen in the ancestral temple, and the geese cooked by mediocre people? I now maintain my simple nature, my heart is calm, and there are no distracting thoughts. I do not rely on the guidance of benevolence and righteousness, nor will I be deluded by the sights of prosperity. Even riding an abandoned mare, I can forget sleep and food. Where is the need to guard against the cold and warmth of such trivial matters, and the minor skills of phonetics and exegesis? Cultivating the mind can repay kindness, why be bound by the etiquette of morning and evening greetings? Promoting the Dharma can guide sentient beings, where is it merely a matter of bowing and looking up in these formal matters? This is what I call the first excellence. My teacher believes that empty and leisurely places are the true paradise, not just villages where people gather. Slight praise and acceptance are not just for pearls and necklaces. Therefore, they dwell in the Five Mountains (Wǔtái Shān, a famous Buddhist mountain), and their spirits roam in the Three Realms. Or they accept offerings from children, or they eat coarse grains used to feed horses. Praising the small offerings of pure hearts, and mocking the large donations mixed with various purposes. Hoping to establish good roots through this, and to express sincere faith because of this. This is naturally the etiquette that students should fulfill, and the constant state of long-term offerings. Where is it that the Buddha's body needs these? Rather, it is to express the wishes of sentient beings. It is only because ordinary people are difficult to awaken, and arrogance and jealousy are difficult to eliminate, that they compete to offer precious treasures, hoping to gain more blessings from this. Therefore, the huge stupa decorated with jade, towering into the clouds, blocks out the sun. Carved beams and painted rafters, flying eaves and brackets, connect to the clouds, covering the entire monastery. Competing for fame and profit, where is the goodness in this? Being attached to appearances and lacking knowledge ultimately leads to this result. Although it violates the principles of ultimate truth, it is enough to feel the joy of glory and wealth. The people believe that this is merit, what reason does the Tathagata have to prevent them from saying so? This is what I call the second excellence. I have heard that talking about priceless treasures is to relieve the poor. Praising the immortal divine incense is only to cure diseases. But sentient beings believe in the mad medicine of evil sorcerers, abandon the nectar of perfect enlightenment, and are so deeply poisoned.

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懷迷自久。吾師之出世也。本許救濟為功。知我者希無容緘默。使物識真以迴向。何是非而自取。若夫二佛不併於世。兩日不共于天。厥號無等庶弘至教。非如君子之小聖事謙讓之風者。已然至理同歸逐情異說。是經稱最各應宜聞。此吾所謂三勝也。吾聞不趍四民之利。莫致百送之金。但大患未亡有待須養。吾稱乞士。則受之以知足。子名施主。則傾之以國城。何容責我之貪。非不自揣己之慳蔽。是驗。分財相得獨應管鮑乎。吾聞天王武庫出給。尚不由臣下。況吾師福物與。寧獨任凡僧。本雖四輩而來。今屬三寶而用。為道興供義乖行福。既為十方常住。非曰私擬諸己。自專則法律不許。請眾則和合無由。子何德以能消。吾何情而敢擅。只懼我之同咎。豈欲貪利者哉。竊以粒重七斤。投水則煙火騰沸。飯餘一缽。與人則群類充滿。佛猶無吝于饑犬。寧有惜於人焉。是知輒用固以招愆。回施許而獲益。真是眾生之薄福。判非吾師之褊心。至如餓鬼不睹川流。病人不覺美味。罪關於餓病。豈流味之無也。竊聞功臣事主。粟帛不次而酬勛。明王責躬。蒼旻不言而效德。子不能自慨之無感。專謗吾師之不惠。持此饕餮何以為人。至若鄭侯傾產于交遊。田君布心於賓客。空規豪蕩之聲勢。詎擬福田而攉揚。此吾所謂四勝也。吾雖

【現代漢語翻譯】 現代漢語譯本： 我長期以來都感到困惑。我的老師（指佛陀）出世，本來是爲了救濟眾生作為功德。瞭解我的人很少，我不能保持沉默，要讓人們認識真理並回向。為什麼要自找麻煩，爭論是非呢？如果說兩位佛陀不能同時出現在世上，兩個太陽不能同時照耀天空，那麼，（我的）稱號是『無等』，就是要弘揚至高的教義，而不是像君子那樣在小事上謙讓。真理最終會歸於一致，只是表達方式不同而已。《涅槃經》被稱為最殊勝的經典，每個人都應該聽聞。這就是我所說的『三勝』。 我聽說，如果不追求百姓的利益，就無法得到大量的金錢。但是，我最大的憂患還沒有消除，還需要修養。我自稱為『乞士』（Bhikkhu，比丘），那麼接受供養就應該知足。你們被稱為『施主』（Dānapati，檀越），那麼就應該傾盡國城來佈施。為什麼責備我的貪婪呢？難道不反省自己的吝嗇和蔽塞嗎？這可以驗證。分財而能互相理解，難道只有管仲和鮑叔牙才能做到嗎？我聽說，天王的武庫發放物資，尚且不由臣下做主，更何況我的老師（佛陀）的福物呢？難道可以只由凡夫僧人來決定嗎？這些供養本來是四眾弟子供養而來，現在屬於三寶（佛、法、僧）所有，用於弘揚佛道，供養僧眾，這才是符合義理，能夠增長福報的行為。既然是十方常住之物，就不能私自佔為己有。如果擅自做主，法律不允許；如果請示大眾，又無法達成一致。你們有什麼德行可以消受這些供養？我有什麼理由敢於擅自做主？我只是害怕我們一起承擔罪責，難道我是貪圖利益的人嗎？我私下認為，一粒米重七斤，投入水中，也會煙火騰沸；吃剩的一缽飯，分給別人，也能讓很多生命得到滿足。佛陀尚且不吝嗇于飢餓的狗，難道會吝嗇於人嗎？由此可知，擅自使用固然會招致罪過，回施於眾則可以獲得利益。這實在是眾生的福報淺薄，絕不是我的老師（佛陀）心胸狹隘。就像餓鬼看不到河流，病人感覺不到美味一樣，這是罪業和疾病造成的，難道是河流和美味本身不存在嗎？ 我聽說，功臣侍奉君主，會得到超出常規的粟米和絲帛來酬謝功勞；賢明的君王自我反省，蒼天也會不言而喻地降下恩德。你們不能反省自己沒有感應，卻專門誹謗我的老師（佛陀）不施恩惠。抱著這種貪婪的心態，怎麼能做人呢？至於鄭侯傾盡家產來結交朋友，田君廣施恩惠于賓客，這只是空有豪邁氣勢的名聲，怎麼能與在福田（指佛法僧三寶）中播撒福報相提並論呢？這就是我所說的『四勝』。 我雖然...

【English Translation】 English version: I have been bewildered for a long time. The appearance of my teacher (referring to the Buddha) in the world was originally intended to save sentient beings as a merit. Few understand me, and I cannot remain silent. I must enable people to recognize the truth and dedicate the merit. Why create trouble for oneself by arguing about right and wrong? If it is said that two Buddhas cannot appear in the world at the same time, and two suns cannot shine in the sky together, then my title, 'Unequaled' (Anuttara), is to promote the supreme teachings, not to be humble in small matters like a gentleman. The ultimate truth will eventually converge, only the expressions are different. The Nirvana Sutra is called the most supreme scripture, and everyone should hear it. This is what I call the 'Three Victories'. I have heard that if one does not pursue the interests of the people, one cannot obtain a large amount of money. However, my greatest worry has not yet been eliminated and still needs cultivation. I call myself a 'Bhikkhu' (beggar), then accepting offerings should be with contentment. You are called 'Dānapati' (donor), then you should give generously with your kingdom and cities. Why blame my greed? Do you not reflect on your own stinginess and obscuration? This can be verified. Is it only Guan Zhong and Bao Shuya who can achieve mutual understanding in sharing wealth? I have heard that the armory of the Heavenly King distributes materials, and it is not decided by the ministers. How much more so with the blessed objects of my teacher (the Buddha)? Can it be decided only by ordinary monks? These offerings originally came from the fourfold assembly of disciples, and now belong to the Three Jewels (Buddha, Dharma, Sangha), to be used for promoting the Buddha's path and supporting the Sangha. This is in accordance with righteousness and can increase blessings. Since it is the permanent property of the ten directions, it cannot be privately possessed. If one acts arbitrarily, the law does not allow it; if one asks the assembly, there is no way to reach a consensus. What virtue do you have to consume these offerings? What reason do I have to dare to act arbitrarily? I am only afraid that we will bear the blame together. Am I someone who desires profit? I privately think that a grain of rice weighs seven pounds, and if thrown into the water, it will cause smoke and fire to rise; a bowl of leftover rice, if given to others, can satisfy many lives. The Buddha is not stingy with a hungry dog, how much less would he be stingy with people? From this, it can be known that unauthorized use will certainly invite sin, while giving back to the community can gain benefits. This is truly because of the shallow blessings of sentient beings, and certainly not because of the narrow-mindedness of my teacher (the Buddha). Just as hungry ghosts cannot see rivers, and sick people cannot taste delicious food, this is caused by sin and illness. Is it that the rivers and delicious food themselves do not exist? I have heard that meritorious officials serving the ruler will receive extraordinary millet and silk to reward their merits; a wise king who reflects on himself will have the heavens bestow blessings without words. You cannot reflect on your own lack of response, but instead specifically slander my teacher (the Buddha) for not bestowing grace. With this greedy mentality, how can you be human? As for Marquis Zheng who exhausted his wealth to make friends, and Lord Tian who generously bestowed favors on guests, this is only the reputation of having a heroic spirit. How can it be compared to sowing blessings in the field of merit (referring to the Three Jewels of Buddha, Dharma, and Sangha)? This is what I call the 'Four Victories'. Although I...

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言不足而理有餘。子但驚所未聞惑于不見。吾之所說子可悟矣。公子曰。先生雖高談自雪終類守株。所論報應何其悠眇。仆聞開闢混元分剖清濁。薄淳異稟愚聖派流。至如首足之方圓。翔潛之鱗羽。命分修短身名寵辱。莫非自然之造化。詎是宿業之能為。竊見景行不虧。夭身世而嬰𥚣。狂勃無禮。竟天年而享福。遭隨若斯因果何驗。且氣息則聚生散死。形神則上歸下沉。萬事寥廓百年已矣。何處天宮誰為地獄。庸人之所信。達士未之言。先生猶惑系風。請更量也。

先生曰。公子辯士哉。見何膚淺。所談不逾百世。所歷無越八荒。詎能曉果報之終期。察因緣之本際。不可局凡六識罔聖三明者也。吾聞播植百穀。非獨水土之功。陶鑄四生。詎正陰陽之力。既有根于種類。亦無離於集起。竊見或體合夫妻子孫不孕。或身非鰥寡男女莫均。至於螢飛蟬化蜂巢蟻卵。非構兩精之產。豈從二藏之任。若但稟之於乾坤。人亦奚賴於父母。一須委運慈孝何歸。是知因自參差果方環互。支分三報星羅萬品。或今身而速受。或來世而晚成。此理必然亦何而朽。竊以賞罰不濫。王者之明法。罪福無舛。業道之大功。政治則五刑罰祿位賞。幽祇則三塗罪人天福。目前可以為監誡。豈伊吾之構虛論哉。子未陷囹圄誰信有廷尉。不游岱宗便

【現代漢語翻譯】 現代漢語譯本： 先生說的話雖然不夠詳盡，但道理已經很充分了。你只是驚訝于自己沒聽過的事情，迷惑于自己沒見過的現象。我所說的道理，你應該可以領悟了。公子說：『先生雖然高談闊論來為自己辯解，最終還是像在守株待兔一樣。所說的報應之說，是多麼的遙遠渺茫啊！我聽說自從開天闢地，混濁之氣分開，就有了清濁之分。稟性有厚有薄，愚笨和賢聖分流。至於頭和腳的方圓，能飛翔和潛水的鱗羽，命運有長有短，身份有名譽有屈辱，沒有不是自然造化的結果，哪裡是前世的業力所能造成的？我看到品行高尚的人，卻遭遇夭折，身世困頓多病；狂妄無禮的人，竟然能夠活到天年，享受福祿。遭遇如此不同，因果報應在哪裡能得到驗證呢？況且氣息聚集就生，氣息消散就死；形體和精神，向上歸於天，向下沉于地。萬事空虛，百年之後一切都結束了。哪裡有什麼天宮，誰又是地獄呢？這是普通人才會相信的，通達的人是不會說的。先生還在迷惑于想要用繩子拴住風一樣不切實際的想法，請您再好好考慮一下吧！』 先生說：『公子真是個善於辯論的人啊！見識多麼膚淺！所談論的沒有超過一百年，所經歷的沒有超出九州大地。怎麼能夠明白果報的最終期限，考察因緣的根本源頭呢？不能被凡人的六識所侷限，不能不明白聖人的三明啊！我聽說播種百穀，不僅僅是水土的功勞；陶冶化育四類眾生，難道僅僅是陰陽的力量嗎？既有根源於種類，也離不開因緣和合。我看到有的夫妻身體健康，卻沒有子女；有的身體不是鰥夫寡婦，男女卻不協調。至於螢火蟲的飛行，蟬的蛻變，蜂巢和螞蟻卵的產生，不是由兩性交合而產生的，難道是從兩個精藏中產生的嗎？如果僅僅是稟賦于天地，那麼人又何必依賴父母呢？如果一切都聽憑命運，那麼慈愛和孝道又歸向何處呢？由此可知，因為參差不齊，所以果報才相互關聯。分支分為三種報應，像星星一樣羅列著各種事物。有的今生就迅速受到報應，有的來世才慢慢成熟。這個道理是必然的，又有什麼可以磨滅的呢？我認為賞罰不濫用，是君王的英明法度；罪過和福報沒有差錯，是業力執行的巨大作用。政治上有五刑來懲罰罪過，有官位俸祿來獎賞有功之人；冥冥之中有三塗來懲罰罪人，有人天福報來獎賞善人。眼前的例子就可以作為警戒，難道是我憑空捏造的虛假言論嗎？你沒有被關進監獄，怎麼會相信有廷尉的存在；沒有遊覽過泰山，便』

【English Translation】 English version: The teacher's words, though not exhaustive, are full of reason. You are only surprised by what you have not heard and confused by what you have not seen. You should be able to understand the principles I am explaining. The young master said, 'Although the teacher argues eloquently to defend himself, he is ultimately like waiting for a rabbit to run into a tree stump. The theory of retribution you speak of is so distant and vague! I have heard that since the creation of the world, when the chaotic energies separated, there was a distinction between the pure and the impure. Some are born with thick endowments, others with thin; the foolish and the wise diverge. As for the roundness of the head and feet, the scales and feathers of those that fly and swim, the length or shortness of life, the honor or disgrace of one's name, none of these are the result of natural creation. How can they be caused by the karma of past lives? I see virtuous people who suffer premature death and are afflicted with illness, while the arrogant and rude live to old age and enjoy blessings. With such different experiences, where can the verification of cause and effect be found? Moreover, when breath gathers, there is life; when breath disperses, there is death. The body and spirit return upward to the heavens and sink downward to the earth. All things are empty, and after a hundred years, everything ends. Where is the heavenly palace, and who is the hell? This is what ordinary people believe, but enlightened people do not speak of it. Teacher, you are still deluded by trying to tie down the wind, an impractical idea. Please reconsider!' The teacher said, 'Young master, you are indeed a skilled debater! How superficial your understanding is! What you discuss does not exceed a hundred years, and what you have experienced does not extend beyond the nine provinces. How can you understand the ultimate end of retribution or examine the fundamental source of cause and effect? You must not be limited by the six senses of ordinary people, nor fail to understand the three wisdoms of the sages! I have heard that planting hundreds of grains is not solely the merit of water and soil; the molding and nurturing of the four kinds of beings is not merely the power of yin and yang. There is a root in the species, and it cannot be separated from the aggregation of causes. I see some couples who are healthy but have no children, and some who are not widowed but whose male and female energies are not in harmony. As for the flight of fireflies, the transformation of cicadas, the creation of beehives and ant eggs, these are not produced by the union of two sexes. Are they produced from two hidden essences? If everything were merely endowed by heaven and earth, then why would people rely on parents? If everything were left to fate, then where would love and filial piety go? From this, it can be known that because causes are uneven, the results are interconnected. Branches are divided into three kinds of retribution, like stars arrayed in all things. Some receive retribution quickly in this life, and some mature slowly in the next life. This principle is inevitable, and what can erase it? I believe that rewards and punishments are not abused, which is the wise law of the ruler; sins and blessings are without error, which is the great function of the path of karma. In politics, there are five punishments to punish sins, and official positions and salaries to reward meritorious people; in the unseen realm, there are the three evil paths to punish sinners, and the blessings of humans and gods to reward virtuous people. The examples before your eyes can serve as a warning. Am I fabricating empty theories? You have not been imprisoned, so how can you believe that there is a Minister of Justice; you have not traveled to Mount Tai, then'

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謂無鬼府。但善惡積成則殃慶有餘。被之茂典爾所未悉。至如疏勒。涌泉之應。大江潢石之感。羊公白玉郭巨黃金。驄標鮑宣之馬。珠降噲參之鶴。爰及宣王之崩于杜伯。襄公之懼於彭生。白起甘死之徴。李廣不侯之驗。陸抗殃則遺后。郭恩禍則止身。斯甚昭著。孰言冥沓。雖有知無知六經不說。然祭神祭鬼三代攸傳。必也死而寂寥。何求存以仁行。無宜棄儒墨之小教。失幽所之大理。子可惜良才太甚愚僻。早須歸悔體我真言。

公子曰。先生雖懸河逸辯。猶有所蔽。仆聞天生蒸民剛柔為匹。所以變化形器含養氣靈。婚姻則自古洪規。嫁娶則列代恒禮。罪應不關於子胤。道亦無礙於妻妾。遂使善惠許賣花之約。妙光納施珠之信。眾香六萬尚曰法師。毗耶二千猶名大士。何獨曠茲仇偶擁此情性。亢龍有悔。其欲如之。品物何以生。佛種誰因續。此先生之一蔽也。仆聞猛獸為暴民之業。毒蟲含傷物之性。所以順氣則秋狝。除害則夏苗。天道之常何罪而畏。至於牛豕充犧羔雁備禮。運屬廚人之手。體葬嘉賓之腹。本天所生非此焉用。然復鳥殘自死班聽內律。如何闕養形命空作土塵。此先生之二蔽也。仆聞天列箕星地安泉郡。酒之為物其來尚久。銷愁適性獨可茲乎。所以嵇阮七賢。興情于斗石之量。勛華兩聖。盛德于鐘

【現代漢語翻譯】 現代漢語譯本： 說沒有鬼府，但善惡積累到一定程度，就會有相應的福報或災禍。這些深刻的道理你還沒有完全瞭解。例如疏勒國涌泉的應驗，大江和潢石的感應，羊公得到白玉，郭巨挖出黃金，驄標得到鮑宣的馬，珠降落在噲參的鶴上。再比如周宣王因杜伯而死，楚襄公害怕彭生。白起甘願赴死的預兆，李廣終身不得封侯的驗證，陸抗的災禍遺留給後代，郭恩的禍患止於自身。這些事情非常明顯，誰說幽冥之事是虛無縹緲的呢？即使有知或無知，六經也沒有明確說明。然而，祭祀神靈和鬼魂的習俗，是夏商周三代所流傳下來的。如果人死後一切都消失了，那麼為什麼還要在活著的時候行仁義呢？不應該拋棄儒家和墨家的小道理，而失去幽冥世界的大道理。你可惜了這麼好的才華，卻如此愚昧偏執，應該早點醒悟，接受我的真言。

公子說：先生雖然口若懸河，辯才無礙，但還是有所偏頗。我聽說上天創造萬民，剛強和柔順相匹配，所以才能變化出各種形態和器物，蘊含和滋養著氣和靈。婚姻是自古以來的宏偉規範，嫁娶是歷代不變的禮儀。罪過不應該牽連到子孫後代，修行也不應該妨礙娶妻納妾。因此，善惠可以答應賣花的約定，妙光可以接受佈施珍珠的承諾。眾香國六萬人都稱她為法師，毗耶離城兩千人都稱他為大士。為什麼唯獨要拋棄男女情愛，壓抑自己的天性呢？亢龍有悔，這樣的慾望又該如何滿足呢？世間萬物如何繁衍？佛種又由誰來延續呢？這是先生的第一個偏頗之處。我聽說猛獸會危害百姓，毒蟲會傷害其他生物。所以要順應時節在秋天狩獵，爲了除害而在夏天除草。這是天道執行的常理，有什麼罪過值得畏懼呢？至於牛羊豬等牲畜，用來做祭祀的犧牲，羔雁等用來做婚禮的禮物，最終都會被廚師宰殺，成為賓客的食物。它們本來就是上天所生的，不是這樣用還能做什麼呢？然而，鳥類殘害同類，自然死亡，都要聽從內律的安排。為什麼我們要白白斷送自己的性命，讓身體化為塵土呢？這是先生的第二個偏頗之處。我聽說天上排列著箕星，地上安放著泉郡。酒這種東西出現已經很久了，用它來消除憂愁，使人心情舒暢，難道不可以嗎？所以嵇康、阮籍等竹林七賢，可以用斗石的酒量來抒發情感，伊尹、傅說這兩位聖人，可以用鐘

【English Translation】 English version: They say there is no ghost realm. However, the accumulation of good and evil will inevitably lead to corresponding blessings or disasters. You have not fully understood these profound principles. For example, the spring that gushed forth in Sule (an ancient kingdom), the responses of the Great River and Huangshi (names of places), Yang Gong (a person's name) obtaining white jade, Guo Ju (a person's name) digging up gold, Cong Biao (a person's name) getting Bao Xuan's (a person's name) horse, and pearls descending on Kuai Can's (a person's name) crane. Furthermore, King Xuan of Zhou (a king's name) dying because of Du Bo (a person's name), Duke Xiang of Chu (a duke's name) fearing Peng Sheng (a person's name), Bai Qi (a general's name) willingly facing death as a sign, Li Guang (a general's name) never being granted a title as proof, Lu Kang's (a general's name) misfortune being left to his descendants, and Guo En's (a person's name) calamity stopping with himself. These matters are very clear. Who says that the affairs of the netherworld are vague and uncertain? Even if there is knowledge or ignorance, the Six Classics do not explicitly state it. However, the customs of sacrificing to gods and ghosts have been passed down from the Xia, Shang, and Zhou dynasties. If a person disappears completely after death, then why should they practice benevolence and righteousness while alive? One should not abandon the minor principles of Confucianism and Mohism, and lose the great principles of the netherworld. It is a pity that you have such great talent, yet you are so foolish and stubborn. You should wake up early and accept my true words.

The young master said: 'Although you, sir, are eloquent and have unimpeded speech, you are still biased. I have heard that Heaven created all people, with strength and gentleness as a match, so that they can transform into various forms and objects, containing and nurturing qi (vital energy) and spirit. Marriage is a grand norm since ancient times, and marrying and taking a wife are unchanging rituals of past dynasties. Sins should not involve descendants, and cultivation should not hinder marrying wives and concubines. Therefore, Shan Hui (a person's name) can agree to the agreement to sell flowers, and Miao Guang (a person's name) can accept the promise of offering pearls. The sixty thousand people of the Land of Many Fragrances still call her a Dharma Master, and the two thousand people of Viyali (a city's name) still call him a Bodhisattva. Why uniquely abandon the love between men and women, and suppress one's nature? 'A dragon exceeding its proper place will have cause to repent.' How can such desires be satisfied? How can all things in the world reproduce? Who will continue the lineage of the Buddha? This is the first bias of you, sir. I have heard that fierce beasts harm the people, and poisonous insects contain the nature of harming other creatures. Therefore, one should hunt in autumn to follow the seasons, and weed in summer to eliminate harm. This is the constant principle of the Way of Heaven. What sin is there to fear? As for cattle, sheep, pigs, and other livestock, they are used as sacrifices for rituals, and geese are used as gifts for weddings. In the end, they will be slaughtered by the cook and become food for the guests. They were originally born from Heaven. If they are not used in this way, what else can they be used for? However, birds that harm their own kind and die naturally must follow the arrangements of the inner laws. Why should we waste our lives in vain and let our bodies turn into dust? This is the second bias of you, sir. I have heard that the constellation Ji is arranged in the sky, and the Quan prefecture is placed on the earth. Wine has existed for a long time. Is it not possible to use it to dispel sorrow and make people feel happy? Therefore, the Seven Sages of the Bamboo Grove, such as Ji Kang (a person's name) and Ruan Ji (a person's name), can express their emotions with a dou and a shi (units of measurement) of wine, and the two sages Yi Yin (a person's name) and Fu Yue (a person's name) can have great virtue with a zhong

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壺之飲。管則藉此而談玄。于則因茲而斷獄。聞諸往哲。未嘗不宴。但自持之於禮。何用阻眾獨。清此先生之三蔽也。仆聞八政著民天之食。五味資道器之身。降茲呼吸風霞餌飲芝露。敢為生類罔不由之。自可飽食。用心無廢于道業。何假持齋。倦力有乏於勤修。此先生之四蔽也。先生若改斯蔽。仆亦慕焉。先生曰。吾聞剛強難化固當爾耳。子之蔽乎。自不知其蔽。吾之通也。子豈識其通。由此觀之。未可與言道也。竊以鄙言無遜尚避至親。邪行不仁猶慚先達。然其男則才離繦褓。羨雙飛以求娶。女則僅辭乳哺。怨空房而感情。茍貪小樂公行世禮。積習生常混然誰怪。此而無恥尤類鶉鵲。勿將群小之制婚敢非高尚之敦雅。且婚者昏也。事寄昏成。明非昌顯之裁范。諒是庸鄙之危行。獨有展禽柳下之操。可以厲淫夫。彭祖獨臥之術。可以養和性。斯固播之於良書。美之於方策。況乃吾師之成教也。弘凈行之宗經。豈復順彼邪風。嬰茲欲網。將出六天之表。猶無攜妓妾。既超四空之外。焉可挾妻孥。惟有二果白衣。系業通許。一床居士精而難混。但品物之生。自有緣托。何必待我之相配方嗣。于吾師獨不聞同一化生士無女業咸屏四大法喜資形。所謂一通也。吾聞生死去來本同步蠖。顯晦上下無異循環。業之所運人畜何準。

【現代漢語翻譯】 現代漢語譯本： 飲酒這件事，管仲（春秋時期政治家）藉此來談論玄妙的哲理，于定國（西漢時期官員）因此來判決案件。我聽說過去的賢哲，沒有不飲酒的，只要自己能以禮約束，又何必阻止大家，獨自清醒呢？這是先生您的第一重蔽障。我聽說八政中，百姓以食物為天，五味滋養修道之人的身體。退一步說，即使是呼吸風霞，服食芝草甘露，我敢說一切生物沒有不依賴這些的。只要能吃飽飯，用心修道業沒有妨礙，又何必非要持齋呢？如果因為持齋而感到疲倦，影響了勤奮修行，這是先生您的第二重蔽障。先生如果能改正這些蔽障，我也願意效仿您。先生說：『我聽說剛強的人難以教化，果然如此。你的蔽障在於自己不知道那是蔽障，我的通達之處，你又怎麼能理解呢？』由此看來，不能和你談論道啊。我認為我的話語即使不謙遜，也不算冒犯至親，即使邪惡的行為不仁義，也還慚愧於先輩。然而現在男孩子剛離開襁褓，就羨慕雙飛燕而求娶；女孩子剛斷了奶，就埋怨空房而動情。如果貪圖一時的小快樂，公然遵循世俗的禮節，長久下來習以為常，誰還會覺得奇怪呢？這尤其像鵪鶉和喜鵲。不要把普通人的婚嫁制度，當成高尚的雅事。況且『婚』字的意思是『昏』，事情在昏昧中完成，明顯不是昌明顯達的典範，實在是庸俗鄙陋的危險行為。只有柳下惠（春秋時期魯國大夫，以坐懷不亂聞名）的操守，可以勸誡淫蕩的丈夫；彭祖（傳說中的長壽之人）獨臥的養生之術，可以培養平和的性情。這些本來就記載在優秀的典籍中，被美好的方略所稱讚，更何況是我的老師所成就的教誨呢？弘揚清凈之行的根本經典，怎麼能順從那些邪惡的風俗，陷入慾望的羅網呢？將要超出六慾天之外的人，尚且不攜帶歌妓姬妾；已經超越四禪八定之外的人，怎麼可以帶著妻子兒女呢？只有二果阿羅漢（佛教修行果位）的白衣居士，因為業力的關係而被允許。一床居士精進修行，難以混淆。但是世間萬物的產生，自有因緣依託，何必一定要等待我來為他們相配才能延續後代呢？難道你沒有聽說我的老師說，同樣的化生之士，沒有女人的業報，都屏棄四大，用法喜來滋養身體，這就是所謂的『一通』啊。我聽說生死去來，本來就像尺蠖一樣伸縮；顯現和隱沒，上升和下降，沒有什麼不同，就像循環一樣。業力所運轉的，人和畜生又有什麼準則呢？'

【English Translation】 English version: Regarding the matter of drinking, Guan Zhong (a statesman in the Spring and Autumn period) used it to discuss profound philosophies, and Yu Dingguo (an official in the Western Han Dynasty) used it to judge cases. I have heard that past sages never abstained from drinking, but as long as one can restrain oneself with propriety, why prevent everyone else and remain sober alone? This is the first of your, sir, three obscurations. I have heard that in the eight policies, the people regard food as heaven, and the five flavors nourish the bodies of those who cultivate the Way. To go further, even breathing wind and mist, and consuming ganoderma and dew, I dare say that all living beings rely on these. As long as one can eat one's fill and focus on cultivating the Way without hindrance, why necessarily observe abstinence? If one feels weary from abstinence, affecting diligent cultivation, this is the second of your, sir, three obscurations. If you, sir, can correct these obscurations, I would also like to emulate you. The gentleman said, 'I have heard that the stubborn are difficult to transform, and it is indeed so. Your obscuration lies in not knowing that it is an obscuration, and how can you understand my understanding?' From this perspective, it is not possible to discuss the Way with you. I believe that even if my words are not humble, they are not offensive to close relatives, and even if evil actions are unkind, I am still ashamed of my predecessors. However, now boys have just left their swaddling clothes and admire the paired swallows, seeking to marry; girls have just weaned and complain about empty rooms, feeling emotional. If one is greedy for temporary small pleasures and openly follows worldly etiquette, over time it becomes habitual, and who would find it strange? This is especially like quails and magpies. Do not regard the marriage system of ordinary people as a noble and elegant matter. Moreover, the meaning of 'marriage' ('婚') is 'darkness' ('昏'), and things are completed in darkness, clearly not a model of enlightenment and prominence, but a dangerous act of mediocrity and vulgarity. Only the integrity of Liu Xiahui (a minister of the State of Lu in the Spring and Autumn period, known for not being tempted by women), can admonish lewd husbands; the art of solitary sleeping of Peng Zu (a legendary figure known for his longevity), can cultivate a peaceful nature. These are originally recorded in excellent books and praised by beautiful strategies, let alone the teachings achieved by my teacher? Promoting the fundamental scriptures of pure practice, how can one follow those evil customs and fall into the net of desire? Those who are about to transcend the realm of the Six Desire Heavens do not even carry courtesans and concubines; those who have already transcended the Four Dhyanas and Eight Samadhis, how can they carry wives and children? Only the white-robed lay practitioners of the Second Fruition Arhat (a stage of Buddhist practice) are allowed due to the karma. The one-bed lay practitioners diligently cultivate and are difficult to confuse. However, the birth of all things in the world has its own karmic conditions, so why must one wait for me to match them before they can continue their descendants? Haven't you heard my teacher say that the same transformed beings have no karmic retribution of women, and all abandon the Four Great Elements, using the joy of Dharma to nourish their bodies, which is what is called 'one understanding'? I have heard that birth and death, coming and going, are originally like the stretching and contracting of a looper caterpillar; manifestation and concealment, rising and falling, are no different, like a cycle. What standard is there for humans and animals in what is operated by karma?

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是以衛姬蜀帝之徒。牛哀伯奇之類。狐為美女貍作書生。抑亦事歸難思。豈易詳也。竊以持戒無畏鬼龍。含德不懼蜂䘍。怖鴿投影猛虎越江。我善則報之以明珠。人惡則應之以毒氣。諒由息之生殺。豈禽獸惟害物耶。雖復飛走別形。惜身莫異。輪迴無始誰非所親。恕己為喻亦何不忍。詎可宰有生之血肉。充無用之肌膚。至若死而歸土物我同致。所以黃不食黿。孔猶覆醯。況吾仁慈之隱惻。孰甘美於肥鮮。但五律慚開雙林永制。此吾所謂二通也。吾聞酒池牛飲著乎在昔。雖百六數窮。亦亂國斯起。三十五失。抑有由之。但今身酩酊。是焉可驗。來生幽暗將復何已。至如文舉之鐏不空。玄石之眠難悟。蓋惟耽酒之狂客。曷可以論至道哉。但使深酣則過多。微宴則愆薄。欲言飲而無災。未之有也。往賢之所嚴誡。良以此乎。縱不關物命。亦無宜舉酌。此吾所謂三通也。吾聞戒自禁心。齋唯齊志。可謂入道之初行。教民之本法。但支立而已。身亦何知。若縱情嗜慾。終為難滿。所以節限二時足充四大。覺翳螳之附后。見野狼之對前。危亡之期既切。渴乏之情遂緩。自忻道勝而肥。何嗟食短而倦。竊以帝王之祠宗廟。夫子之請伯陽。猶須絕味辛葷清居齋室。況吾欲亡身而訪道。寧復留心於美膳者哉。此吾所謂四通也。莫謂子所不

【現代漢語翻譯】 現代漢語譯本：這些人就像衛姬、蜀帝之流，牛哀、伯奇之輩。狐貍化為美女，野貓假扮書生。這些事情確實難以思議，怎能輕易詳盡瞭解呢？我認為，持戒的人無所畏懼，即使面對鬼神龍怪；內心有德的人不會害怕，即使面對蜂蝎。害怕鴿子的影子，猛虎也能越過江河。我行善，就以明珠回報；人作惡，就以毒氣迴應。這確實是由於氣息的生殺作用，難道只有禽獸才會傷害其他生物嗎？即使飛禽走獸形態各異，但愛惜自己的生命卻沒有不同。輪迴沒有開始，誰又不是我們的親人呢？以寬恕自己的心態來比喻，又有什麼不能忍受的呢？怎麼可以宰殺有生命的血肉，來滿足無用的肌膚呢？至於人死後歸於塵土，萬物與我最終歸宿相同。所以黃帝不吃黿（yuán，一種鱉），孔子也要蓋住醋。更何況我懷有仁慈的惻隱之心，哪裡會覺得肥肉鮮肉比得上呢？只是因為五律已經廢除，雙林寺的永制也已成為過去。這就是我所說的第二種通達。我聽說，把酒當成池塘讓牛飲，這樣的事情在過去就發生過。即使百六之數終結，也是因為國家混亂才引起的。三十五種過失，也是有原因的。但如果現在就喝得酩酊大醉，又怎麼能驗證呢？來生幽暗不明，又將如何停止呢？至於像禰衡（mí héng）那樣用筷子敲擊酒樽，阮籍（ruǎn jí）那樣醉眠不醒，都是因為沉迷於酒的狂徒，怎麼能和他們談論至高的大道呢？只要喝得太醉就會犯下過錯，稍微喝一點也會有小的過失。想要說喝酒而沒有災禍，這是不可能的。過去的賢人都嚴厲告誡，就是因為這個原因吧。即使不涉及殺害生命，也不應該舉杯飲酒。這就是我所說的第三種通達。我聽說，戒律在於約束內心，齋戒在於端正志向。這可以說是進入佛道的初步修行，教化百姓的根本方法。但只是支撐身體而已，身體又知道什麼呢？如果放縱自己的慾望，最終也難以滿足。所以節制飲食，在兩個時辰內吃飽就足夠維持四大（地、水、火、風）。覺察到螳螂想要阻擋車輪，看到野狼在前面窺視。危亡的時期已經迫近，飢渴的感覺就應該放緩。自己高興于修道勝過飲食，又何必抱怨食物的短缺和疲倦呢？我認為，帝王祭祀宗廟，孔子向老子請教，尚且需要戒除辛辣葷腥，清靜地居住在齋室。更何況我想要捨棄自身去尋訪真道，又怎麼會把心思放在美味佳餚上呢？這就是我所說的第四種通達。不要說你所不 現代漢語譯本：知道的事情。

【English Translation】 English version: These are like Wei Ji and the followers of the Shu Emperor, the likes of Niu Ai and Bo Qi. Foxes transform into beautiful women, and wildcats act as scholars. These matters are indeed difficult to comprehend, how can they be easily understood in detail? I believe that those who uphold the precepts are fearless, even in the face of ghosts and dragons; those who possess virtue are not afraid, even in the face of bees and scorpions. Fearing the shadow of a pigeon, a fierce tiger can still cross a river. If I do good, I will repay with pearls; if people do evil, I will respond with poison. This is indeed due to the life-and-death effects of qi (vital energy), is it only beasts that harm other beings? Even though birds and beasts have different forms, they are no different in cherishing their own lives. Reincarnation has no beginning, who is not our relative? Using the analogy of forgiving oneself, what is there that cannot be endured? How can one slaughter the blood and flesh of living beings to satisfy useless skin? As for returning to the earth after death, all things and I share the same final destination. Therefore, Emperor Huang did not eat yuan (a type of turtle), and Confucius covered the vinegar. Moreover, I have a compassionate heart, how can I find fatty meat and fresh meat comparable? It is only because the Five Laws have been abolished, and the eternal system of Shuanglin Temple has become a thing of the past. This is what I call the second kind of understanding. I have heard that treating wine as a pond for cattle to drink, such things happened in the past. Even if the number of a hundred and six ends, it is because the country is in chaos that it arises. The thirty-five faults also have their reasons. But if one is already drunk now, how can it be verified? The next life is dark and unclear, how will it ever stop? As for people like Mi Heng tapping the wine vessel with chopsticks and Ruan Ji sleeping drunk, they are all madmen who indulge in wine, how can one discuss the supreme Dao with them? As long as one drinks too much, one will commit mistakes, and even drinking a little will have minor faults. To say that drinking wine without disaster is impossible. The wise men of the past strictly warned against this, probably for this reason. Even if it does not involve killing lives, it is also not appropriate to raise a glass. This is what I call the third kind of understanding. I have heard that precepts are about restraining the mind, and fasting is about rectifying the will. This can be said to be the initial practice of entering the Buddhist path, and the fundamental method of teaching the people. But it is only supporting the body, what does the body know? If one indulges in desires, it will eventually be difficult to satisfy. Therefore, restricting food and eating enough to maintain the four elements (earth, water, fire, wind) within two hours is sufficient. Perceiving the mantis trying to block the wheel, seeing the wolf lurking in front. The time of danger is approaching, and the feeling of hunger and thirst should be slowed down. Rejoicing in cultivating the Dao more than eating, why complain about the shortage of food and fatigue? I believe that emperors worshiping ancestral temples and Confucius asking Laozi for advice still need to abstain from spicy and pungent foods and live quietly in a fasting room. Moreover, I want to abandon myself to seek the true Dao, how can I focus on delicious food? This is what I call the fourth kind of understanding. Do not say what you do not English version: know.

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能謂吾為蔽。吾之所辯幸子擇以從之。公子於是接足叩頭。百體皆汗。魂飛膽喪。五色無主。既如蹈虎。復似見龍。恍焉若狂。莫知所對。先生摩頂勞曰。吾惟愍物。子何怖耶。公子稍乃自安。泣而對曰。仆本生下邑。無聞大覺之名。稟性疏野。翻踵外邪之見。不遇先生幾將禍矣。比承下風之末。精義入神。仰恃大慈追收前失。請容剃落。受業于先生之門也。先生曰子悟。迷知返善矣哉。

廣弘明集卷第四 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第五

大唐西明寺沙門釋道宣撰

辯惑篇第二

俗之惑者大略有二。初惑佛為幻偽善誘人心。二惑因果沉冥保重身世。且佛名大覺照極機初。審性慾之多方。練病藥之權道。故能俯現金姿。垂丈六之偉質。流光遍燭。通大千而闡化。致使受其道者獲證塵砂。內傾十使之纏。外蕩八魔之弊。故能履水火而無礙。攝龍鬼而怡神。三明六通。暢靈襟之妙術。四辯八解。演被物之康衢。其道顯然差難備敘。至於李叟稱道才闡二篇。名位周之史臣。門學周之一吏。生於厲鄉死於槐里。莊生可為實錄。秦佚誠非妄論。而史遷褒之乃云。西遁流砂。漢景信之。方開東夏道學。爾後宗緒漸布。終淪滯于神州。絕智守雌。全未聞于寰海

【現代漢語翻譯】 現代漢語譯本： 能說我這是矇蔽。我所辯論的，希望您選擇並聽從。公子於是連忙跪拜磕頭，全身都冒汗，魂飛魄散，驚慌失措。既像踩到了老虎，又像見到了龍，恍惚得像發狂一樣，不知道該如何回答。先生撫摸著他的頭，安慰他說：『我只是憐憫眾生，您為何如此害怕呢？』公子稍微安定下來，哭著回答說：『我本出生在偏僻的地方，沒有聽說過大覺（Buddha，佛陀）的名號，天性粗疏鄙陋，反而相信外道的邪見。如果不是遇到先生，幾乎就要遭禍了。現在有幸聽到您的一點教誨，精深的義理深入我的內心。仰仗您的大慈悲，追回我以前的過失。請允許我剃度出家，在先生門下學習。』先生說：『您覺悟了，迷途知返，真是太好了。』 廣弘明集卷第四 大正藏第 52 冊 No. 2103 廣弘明集 廣弘明集卷第五 大唐西明寺沙門釋道宣撰 辯惑篇第二 世俗的迷惑大概有兩種。一是迷惑佛法是虛幻偽詐，善於引誘人心。二是迷惑于因果報應的說法過於深奧，而只注重現世的享樂。然而，佛（Buddha）被稱為大覺，他的智慧能夠照亮一切事物的本源。他深知眾生的種種根性，善於運用各種方便法門來對治眾生的煩惱。所以能夠示現莊嚴的形象，垂示丈六金身。他的光明遍照一切，在整個大千世界中宣揚佛法。因此，接受他的教導的人能夠證得阿羅漢果。能夠向內消除十使（ten bonds of worldly illusion）的束縛，向外消除八魔（eight kinds of evil influences）的侵擾。所以能夠行走於水火之中而沒有障礙，能夠降伏龍鬼而使心神安寧。具有三明（three kinds of knowledge）六通（six kinds of supernatural powers），能夠暢快地運用智慧。具有四辯（four kinds of eloquence）八解（eight kinds of liberations），能夠引導眾生走上康莊大道。他的教義如此明顯，難以完全敘述。至於老子（Li Er）稱道，只闡述了五千字的《道德經》。他的名位不過是周朝的史官，他的門徒不過是周朝的一個小吏。生於厲鄉，死於槐里。莊周（Zhuang Zhou）的記載可以作為真實的記錄，秦佚的言論並非虛妄。而司馬遷（Sima Qian）讚揚他說，向西去往流沙之地。漢景帝（Emperor Jing of Han）相信他，才開始在東方的華夏傳播道學。此後，道家的宗派逐漸傳播開來，最終沉淪於神州大地。他們只知道絕智守雌，完全沒有在全世界傳播。

【English Translation】 English version: To say that I am deluded. I hope you will choose and follow what I argue. The young master then prostrated himself, his whole body sweating, his soul flying away in terror, his face pale with fright. He felt as if he had stepped on a tiger, or seen a dragon, dazed and confused, not knowing how to respond. The master stroked his head and comforted him, saying, 'I only pity all beings, why are you so afraid?' The young master calmed down a little and replied with tears, 'I was born in a remote place, and have not heard the name of the Greatly Awakened One (Buddha), my nature is crude and ignorant, and I have instead believed in the heretical views of external paths. If I had not met you, Master, I would have almost met with disaster. Now I am fortunate to hear a little of your teachings, and the profound meaning has entered my heart. I rely on your great compassion to recover my past mistakes. Please allow me to shave my head and become a monk, and study under your guidance.' The master said, 'You are enlightened, it is good to return to goodness from delusion.' Guang Hong Ming Ji, Volume 4 Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji Guang Hong Ming Ji, Volume 5 Composed by the Monk Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 2: Discriminating Delusions The delusions of the common people are roughly of two kinds. The first is the delusion that Buddhism is illusory and deceptive, skillfully enticing people's minds. The second is the delusion that the doctrine of cause and effect is too profound, and they only value worldly pleasures. However, the Buddha (Buddha) is called the Greatly Awakened One, whose wisdom can illuminate the origin of all things. He knows the various dispositions of beings and is skilled in using various expedient means to treat the afflictions of beings. Therefore, he can manifest a dignified image, displaying the golden body of sixteen feet. His light shines everywhere, propagating the Dharma throughout the entire great chiliocosm. Therefore, those who accept his teachings can attain the state of Arhat. They can inwardly eliminate the bonds of the ten fetters (ten bonds of worldly illusion) and outwardly eliminate the disturbances of the eight demons (eight kinds of evil influences). Therefore, they can walk on water and fire without obstruction, and can subdue dragons and ghosts and pacify their minds. They possess the three kinds of knowledge (three kinds of knowledge) and the six kinds of supernatural powers (six kinds of supernatural powers), and can freely use their wisdom. They possess the four kinds of eloquence (four kinds of eloquence) and the eight kinds of liberations (eight kinds of liberations), and can guide beings onto the path of peace and prosperity. His teachings are so clear that it is difficult to fully describe them. As for Lao Tzu (Li Er), who spoke of the Tao, he only expounded the five-thousand-word Tao Te Ching. His position was only a historian of the Zhou Dynasty, and his disciples were only minor officials of the Zhou Dynasty. He was born in Lixiang and died in Huali. The records of Zhuang Zhou (Zhuang Zhou) can be taken as true records, and the words of Qin Yi are not false. And Sima Qian (Sima Qian) praised him, saying that he went west to the land of flowing sands. Emperor Jing of Han (Emperor Jing of Han) believed him, and only then did he begin to spread Taoism in the eastern Xia. Thereafter, the sects of Taoism gradually spread, and eventually declined in the land of China. They only knew to abandon wisdom and preserve weakness, and did not spread throughout the world at all.

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。蒙俗信度飾詐揚真。乃造老子化胡等經。比擬佛法四果十地劫數週循。結土為人觀音侍老。黃書度命赤章厭祝。斯言孟浪無足可稱。方欲陵佛而夸法僧矯俗而為尊極。通鑑遠識者自絕生常。瑣學迷津者或同墜溺。且道德二篇涓子所說。伯陽為尹而傳是則述而不作。至於四果以下。全非道流。斯乃後學門人廣開衢術。言輒引類翻累本宗。故神仙傳云。無識道士妄傳。老子代代為國師者濫也。葛洪可謂生知之士。千載之一遇也諸餘碌碌等駕齊驅。佛經無敘于李聃。道書多涉于釋訓。人流慕上古諺之常言。惡居下徒今俗之行事。所以隨有相狀無不擬儀。道本氣也。無像可圖。今則擬佛金姿。峙列天堂地獄。連寫施行五戒十善曾無異跡。終是才用薄弱不能自立宗科。竊經盜義倚傍稱道。至如楊雄太玄迢然居異。抱樸論道邈爾開權。莊惠之流可為名作。南華近出亦足命家。豈若上皇之元密。取漢徹之號。剖生左腋。用比能仁之儀。斯途眾矣。具如后顯。又俗惑三際之業。時輕四趣之報。人死極於此生。生亦莫知何至。由斯淪滯出竟無緣。若不統敘長迷逾遠。深嫌繁委何得略之。又序曰。夫解惑之生。存乎博見義舉。傳聞闇托信為難辯舟師。故四不壞凈位居入流之始。一正定聚方稱涉正之域。余則初染輕毛。隨風揚扇不退。漆木

雖磨不磷。是以辯惑履正。開于悟達之機。宅形安道。必據稽明之德。自法流震旦。信毀相陵。多由臆斷師心統決。三際必然之事。乃謂寓言。六道昭彰之形。言為虛指。夫以輪迴生死隨業往還。依唸唸而賦身。逐劫劫而傳識。所以濠上英華。著方生之論。柱下睿哲。稱其鬼不神。可謂長時有盡生涯不窮。禹父既化黃能。漢王變為蒼犬。彭生豕見事顯齊公。元伯纓垂名高漢史。斯途眾矣。難備書紳。無識之倫妄生推託。便言三后在天。勸誘之高軌。陳祭鬼饗。孝道之權猷。斯則乖人倫之典謨。越天常之行事。詭經亂俗不足言之。若夫系述遊魂之談。經敘故身之務。昭穆有序祖尊重親。追遠慎終。由來之同仰。踐霜興感列代之彝倫。安有捐擲所生。專存諸己。橫陳無鬼之論。自許有身之術。前集已論今重昌顯。固須仇校名理尋討經論。卷部五千咸經目閱。義通八藏妙識宗歸。若斯博詣事絕回惑。竊以六因四緣。乘善惡而成業。四生六道。紹升沈之果報。茲道坦然非學不達。豈可信凡庸之臆度。排大聖之明略哉。況複列十度之仁舟。濟大心於苦海。分四諦之階級。導小智之邪山。三學以統兩乘。四輪而摧八難。梗概若此。無由惑之。又以寺塔崇華。糜費于財事。僧徒供施。叨濫于福田。過犯滋彰。譏嫌時俗。通污佛法咸被

【現代漢語翻譯】 現代漢語譯本：即使經過磨礪也不會變得暗淡。因此，要通過辨別迷惑來遵循正道，開啟領悟通達的契機。安身立命，遵循正道，必須依據明智的德行。自從佛法傳入震旦（古代中國的稱謂），信奉和詆譭相互傾軋，大多是由於人們主觀臆斷，以自己的想法來決斷。將過去、現在、未來三世必然發生的事情，說成是寓言；將六道輪迴中清晰彰顯的形態，說成是虛假的指代。要知道，輪迴生死是隨著業力往還，依靠每一個念頭而獲得新的身體，經歷每一個劫數而傳遞意識。所以，莊子在濠水之上，寫下了關於方生的議論；老子在柱下，說鬼並不神秘。這可以說是漫長的時間有盡頭，而生命卻沒有窮盡。夏禹的父親死後化為黃熊，漢高祖劉邦變為蒼犬。彭生化為豬的事情在齊桓公時期顯現，於陵仲子的帽纓垂落的事蹟在漢朝史書中聞名。這樣的例子很多，難以一一記錄。那些沒有見識的人妄加推測，就說三皇五帝在天上，以此來勸誘人們遵循高尚的準則，陳設祭品祭祀鬼神，作為孝道的權宜之計。這實在是違背了人倫的典範，超越了天道的常理，用怪誕的言論擾亂社會風俗，實在不值得一提。至於那些講述遊魂的言論，記載死者生前事蹟的文章，按照昭穆的順序排列，祖先受到尊重，親人得到敬重，追念先人，謹慎處理喪事，自古以來就是人們共同尊崇的。在踐踏霜雪時產生感傷，是歷代相傳的倫理。哪裡有拋棄父母的養育，只顧自己的道理呢？公然宣揚沒有鬼的言論，自詡有長生不老的法術。前文已經論述過，現在再次強調，必須仔細校對名相義理，尋查考證經典論著。五千卷經典都要仔細閱讀，通達八藏的含義，巧妙地認識到經典的宗旨歸宿。如果能像這樣博學通達，就能徹底消除疑惑。我認為，六因四緣，憑藉善惡而形成業力；四生六道，承受上升或下沉的果報。這條道路是坦蕩的，不學習就不能通達。怎麼能相信凡夫俗子的臆測，而排斥大聖人的英明策略呢？更何況，佛陀設立十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的慈悲之舟，救度發大心的人脫離苦海；劃分四諦（苦、集、滅、道）的階梯，引導小智慧的人走出邪惡的山峰。三學（戒、定、慧）統攝聲聞乘和緣覺乘，四輪（住正道、依善士、發正愿、修功德）摧毀八難（無暇修行的八種障礙）。梗概大概就是這樣，沒有理由被迷惑。又有人說，寺廟寶塔建造得過於華麗，浪費錢財；僧侶接受供養，濫用了福田。過錯罪行日益增多，招致世俗的譏諷和嫌棄，普遍玷污了佛法。

【English Translation】 English version: Though polished, it does not become dull. Therefore, one must follow the right path by distinguishing delusions, opening the opportunity for enlightenment and understanding. To settle down and follow the Dao (the Way), one must rely on the virtue of clear understanding. Since the Dharma (Buddhist teachings) flowed into Zhendan (ancient name for China), faith and slander have been in conflict, mostly due to people's subjective assumptions and decisions based on their own ideas. They call the inevitable events of the three times (past, present, and future) allegories; they say that the clearly manifested forms in the six realms of Samsara are false representations. Know that the cycle of birth and death follows karma, relying on each thought to acquire a new body, and passing on consciousness through each kalpa (eon). Therefore, Zhuangzi (a Daoist philosopher) wrote about Fang Sheng (a legendary being) on the Hao River; Laozi (another Daoist philosopher) said that ghosts are not mysterious beneath the pillar. It can be said that long time has an end, but life has no limit. Yu's father (father of Emperor Yu) transformed into a yellow bear after death, and King of Han (Liu Bang) turned into a blue dog. The event of Peng Sheng appearing as a pig was evident during the time of Duke Huan of Qi, and the story of Yuan Bo's tassel hanging down is famous in the history of the Han Dynasty. There are many such examples, difficult to record them all. Those without knowledge make reckless speculations, saying that the Three Sovereigns and Five Emperors are in heaven, using this to persuade people to follow noble principles, arranging sacrifices to ghosts, as a temporary measure of filial piety. This is truly violating the norms of human relations, exceeding the natural order, and using bizarre words to disrupt social customs, not worth mentioning. As for the talks about wandering souls, and the articles recording the deeds of the deceased, arranging them in the order of Zhao Mu (ancestral tablets), ancestors are respected, and relatives are revered, commemorating ancestors and handling funerals with care, which has been commonly respected since ancient times. Feeling sentimental when stepping on frost is a tradition passed down through generations. Where is the reason to abandon the nurturing of parents and only care about oneself? Openly promoting the theory of no ghosts, and boasting of having the art of immortality. It has been discussed before, and now it is emphasized again that one must carefully collate the meanings of terms and principles, and investigate and verify the scriptures and treatises. The five thousand volumes of scriptures must be carefully read, understanding the meaning of the Eightfold Treasury (collection of Buddhist teachings), and skillfully recognizing the ultimate goal of the scriptures. If one can be as learned and knowledgeable as this, one can completely eliminate doubts. I believe that the six causes and four conditions, relying on good and evil, form karma; the four births and six realms, bear the consequences of rising or falling. This path is clear, and one cannot understand it without learning. How can one believe the speculations of ordinary people and reject the wise strategies of the great sages? Moreover, the Buddha established the compassionate boat of the Ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vow, power, knowledge), saving those who have great aspirations from the sea of suffering; dividing the steps of the Four Noble Truths (suffering, accumulation, cessation, path), guiding those with little wisdom out of the evil mountains. The Three Learnings (discipline, concentration, wisdom) govern the Sravaka Vehicle (vehicle of hearers) and the Pratyekabuddha Vehicle (vehicle of solitary Buddhas), and the Four Wheels (living in the right place, relying on good people, making right vows, cultivating merits) destroy the Eight Difficulties (eight obstacles to practicing Dharma). The outline is roughly like this, there is no reason to be confused. Some people also say that temples and pagodas are built too luxuriously, wasting money; monks receive offerings, abusing the field of merit. Faults and sins are increasing, causing ridicule and disgust from the world, and universally defiling the Buddha Dharma.

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湮埋。故周魏二武生本幽都。赫連兩君胤惟玁狁。鄉非仁義之域。性絕陶甄之心。擅行殲殄誠無足怪。今疏括列代編而次之。庶或迷沒披而取悟。序之云爾。梁弘明集辯惑篇目錄牟融辯惑亡名正誣論宗炳難何承天白黑論何承天達性論顏延之難釋道恒釋駁論張融門律周顒難釋玄光辯惑論劉勰滅惑論李森難不現佛形論(釋高明答)蕭子良釋疑惑書唐廣弘明集辯惑篇總目魏陳思王辯道論晉孫盛聖賢同軌老聃非大賢論晉孫盛敘道反訊老子疑問南齊沈休文均聖論並難及解敘列王臣滯惑解元魏太武廢佛法詔周高祖集僧論廢立周沙門釋道安二教論周甄鸞笑道論周高祖廢二教詔周武平齊集僧論廢立周前沙門任道林抗帝論周前沙門王明廣請興法表唐傅奕上廢佛法表事唐李少卿十異九迷論(並答)唐沙門釋法琳上破邪論(並表啟)唐沙門釋明概上立法事唐李師政內德論晉戴安釋疑並姚主釋疑論(及外問答往反十首)唐沙門釋慧凈折疑論

廣弘明集辯惑篇第二之一(卷五)辯道論　魏陳思王曹植子建聖賢同軌老聃非大賢論　晉秘書監孫盛安國老子疑問反訊　晉孫盛均聖論　齊常侍沈約(陶隱居難並解)

辯道論

魏曹植

夫神仙之書。道家之言。乃云。傅說上為辰尾宿。歲星降為東方朔。淮南王安誅于淮南。而謂之

【現代漢語翻譯】 湮沒埋藏。所以周武帝、魏武帝都出生在幽都。赫連勃勃、禿髮樹機能兩君王的後代只是玁狁。他們的家鄉不是講仁義的地方，天性中沒有接受教化的心，擅自進行殺戮滅絕，實在沒有什麼可奇怪的。現在我疏理、概括歷代的辯論文章，編排並依次排列，希望或許有人在迷惑沉沒中披閱而獲得覺悟。因此作此序言。梁《弘明集》辯惑篇目錄包括：牟融《辯惑論》，亡名《正誣論》，宗炳《難何承天白黑論》，何承天《達性論》，顏延之《難釋道恒釋駁論》，張融《門律》，周顒《難釋玄光辯惑論》，劉勰《滅惑論》，李森《難不現佛形論》(釋高明答)，蕭子良《釋疑惑書》。唐《廣弘明集》辯惑篇總目包括：魏陳思王《辯道論》，晉孫盛《聖賢同軌老聃非大賢論》，晉孫盛《敘道反訊老子疑問》，南齊沈休文《均聖論》並難及解，敘列王臣滯惑解，元魏太武帝廢佛法詔，周高祖集僧論廢立，周沙門釋道安《二教論》，周甄鸞《笑道論》，周高祖廢二教詔，周武帝平齊集僧論廢立，周前沙門任道林《抗帝論》，周前沙門王明廣《請興法表》，唐傅奕《上廢佛法表》，唐李少卿《十異九迷論》(並答)，唐沙門釋法琳《上破邪論》(並表啟)，唐沙門釋明概《上立法事》，唐李師政《內德論》，晉戴安《釋疑並姚主釋疑論》(及外問答往反十首)，唐沙門釋慧凈《折疑論》。

《廣弘明集》辯惑篇第二之一(卷五)包括：《辯道論》，魏陳思王曹植(子建)著；《聖賢同軌老聃非大賢論》，晉秘書監孫盛(安國)著；《老子疑問反訊》，晉孫盛著；《均聖論》，齊常侍沈約著(陶隱居難並解)。

辯道論

魏 曹植

神仙的書籍，道家的話語，竟然說：『傅說(人名)昇天后成為辰尾宿(星宿名)。歲星(木星)降生后成為東方朔(人名)。淮南王劉安(人名)在淮南被誅殺，卻說他』

【English Translation】 Obliteration and burial. Therefore, Emperor Wu of Zhou and Emperor Wu of Wei were both born in Youdu. The descendants of Helian Bobo and Tuoba Shujin were merely Xianyun. Their homelands were not places of benevolence and righteousness, and their nature lacked the heart to accept teachings. It is not surprising that they arbitrarily carried out killings and exterminations. Now, I have sorted and summarized the argumentative articles of past dynasties, arranged and sequentially listed them, hoping that perhaps someone in confusion and submersion may read and gain enlightenment. Therefore, I write this preface. The table of contents of the 'Debating Confusion' section of the Liang 'Guang Hongming Ji' includes: Mou Rong's 'Debating Confusion Treatise', Anonymous 'Correcting Falsehoods Treatise', Zong Bing's 'Refuting He Chengtian's Treatise on Black and White', He Chengtian's 'Treatise on Understanding Nature', Yan Yanzhi's 'Refuting Shi Daoheng's Refutation Treatise', Zhang Rong's 'Monastic Rules', Zhou Yong's 'Refuting Shi Xuanguang's Debating Confusion Treatise', Liu Xie's 'Eliminating Confusion Treatise', Li Sen's 'Refuting the Treatise on the Non-Appearance of the Buddha's Form' (Answered by Shi Gaoming), Xiao Ziliang's 'Book of Explaining Doubts'. The general table of contents of the 'Debating Confusion' section of the Tang 'Guang Hongming Ji' includes: Wei Chen Siwang Cao Zhi's 'Debating the Dao Treatise', Jin Sun Sheng's 'Sages and Worthies Follow the Same Path: Lao Dan is Not a Great Sage Treatise', Jin Sun Sheng's 'Narrating the Dao and Counter-Questioning Laozi's Doubts', Southern Qi Shen Xiuwen's 'Treatise on Equalizing Sages' with refutations and explanations, Narrating the Explanations of Confusion for Kings and Ministers, Yuan Wei Emperor Taiwu's Edict Abolishing Buddhism, Zhou Gaozu's Gathering of Monks to Discuss Abolition and Establishment, Zhou Shamen Shi Daoan's 'Treatise on the Two Teachings', Zhou Zhen Luan's 'Treatise on Ridiculing the Dao', Zhou Gaozu's Edict Abolishing the Two Teachings, Zhou Emperor Wu's Gathering of Monks to Discuss Abolition and Establishment after Pacifying Qi, Zhou Former Shamen Ren Daolin's 'Treatise Against the Emperor', Zhou Former Shamen Wang Mingguang's 'Memorial Requesting the Promotion of the Dharma', Tang Fu Yi's 'Memorial Requesting the Abolition of Buddhism', Tang Li Shaoqing's 'Treatise on Ten Differences and Nine Confusions' (with answers), Tang Shamen Shi Falin's 'Treatise on Destroying Heresy' (with memorial and petition), Tang Shamen Shi Minggai's 'Memorial on Establishing the Dharma', Tang Li Shizheng's 'Treatise on Inner Virtue', Jin Dai An's 'Explaining Doubts and Yao's Explanation of Doubts Treatise' (and ten rounds of external questions and answers), Tang Shamen Shi Huijing's 'Treatise on Resolving Doubts'.

Guang Hongming Ji, Section on Debating Confusion, Second of One (Volume 5) includes: 'Debating the Dao Treatise', by Cao Zhi (Zi Jian), Prince Si of Wei; 'Sages and Worthies Follow the Same Path: Lao Dan is Not a Great Sage Treatise', by Sun Sheng (An Guo), Secretary Supervisor of Jin; 'Laozi's Doubts and Counter-Questions', by Sun Sheng of Jin; 'Treatise on Equalizing Sages', by Shen Yue, Attendant of Qi (with refutations and explanations by Tao Hongjing).

Debating the Dao Treatise

Cao Zhi of Wei

The books of immortals, the words of Daoists, actually say: 'Fu Yue (personal name) ascended to become the Chenwei star (constellation name). The Jupiter star descended to become Dongfang Shuo (personal name). King Huainan Liu An (personal name) was executed in Huainan, but they say he'

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獲道輕舉。鉤弋死於雲陽。而謂之尸逝柩空。其為虛妄甚矣哉。中興篤論之士。有桓君山者。其所著述多善。劉子駿嘗問人言。誠能仰嗜慾闔耳目。可不衰竭乎。時庭中有一老榆。君山指而謂曰。此樹無情慾可忍。無耳目可闔。然猶枯槁腐朽。而子駿乃言可不衰竭。非談也。君山援榆喻之。未是也。何者。余前為王莽典樂大夫樂記云。文帝得魏文侯樂人竇公。年百八十。兩目盲。帝奇而問之。何所施行。對曰。臣年十三而失明。父母哀其不及事。教臣鼓琴。臣不能導引不知壽得何力。君山論之曰。頗得少盲。專一內視精不外鑒之助也。先難子駿以內視無益。退論竇公便以不鑑證之。吾未見其定論也。君山又曰。方士有董仲君者。繫獄陽死。數日目陷蟲出。死而復生。然後竟死生之必死。君子所達夫何喻乎。夫至神不過天地。不能使蟄蟲夏遊震雷冬發。時變則物動。氣移而事應。彼仲君者。乃能藏其氣。尸其體。爛其膚。出其蟲。無乃大怪乎。世有方士。吾王悉所招致。甘陵有甘始。廬江有左慈。陽城有郄儉。始能行氣導引。慈曉房中之術。儉善辟榖。悉號三百歲。本所以集之於魏國者。誠恐斯人之徒。接奸詭以欺眾。行妖慝以惑人。故聚而禁之。甘始者老而有少容。自余術士咸共歸之。然始詞繁寡實。頗竊有怪言。若

遭秦始皇漢武帝。則復徐福欒大之徒矣。桀紂殊世而齊惡。奸人異代而等偽。乃如此耶。又世虛然有仙人之說。仙人者黨猱猿之屬。與世人得道。化為仙人乎。夫雀入海為蛤。雉入海為蜃。當其徘徊其翼差池。其羽猶自識也。忽然自投神化體變。乃更與黿鱉為群。豈復自識翔林薄巢垣屋之娛乎。而顧為匹夫所惘納虛妄之詞。信眩惑之說。隆禮以招弗臣。傾產以供虛求。散王爵以榮之。清閑館以居之。經年累稔終無一效。或歿于沙丘。或崩乎五柞。臨時雖誅其身滅其族。紛然足為天下笑矣。然壽命長短骨體強劣。各有人焉。善養者終之。勞擾者半之。虛用者夭之。其斯之謂歟。

植字子建。魏武帝第四子也。初封東阿郡王。終后謚為陳思王也。幼含圭璋。十歲能屬文。下筆便成。初無所改。世間術藝無不畢善。邯鄲淳見而駭。服稱為天人也。植每讀佛經。輒流連嗟玩以為至道宗極也。遂制轉讀七聲升降曲折之響。故世之諷誦。咸憲章焉。嘗游魚山。聞空中梵天之贊。乃摹而傳於后。則備見梁法苑集。然統括道源精究仙錄。詐妄尤甚。故著論以詳云。

聖賢同軌老聃非大賢論

晉孫盛安國

頃獲閑居。復申所詠。仰先哲之玄微。考大賢之靈衢。詳觀風流究覽行止。高下之辯殆可彷彿。夫大聖乘時

。故跡浪于所因。大賢次微。故與大聖而舒捲。所因不同。故有揖讓與干戈跡乖。次微道亞。故行藏之軌莫異。亦有龍虎之從風雲。形聲之會影響。理固自然非召之也。是故箕文同兆。元吉于虎兕之吻。顏孔俱𠘶。逍遙于匡陳之間。唐堯則天。稷偰翼其化。湯武革命。伊呂贊其功。由斯以言。用舍影響之論。惟我與爾之談。豈不信哉。何者。大賢庶幾觀象知器。觀象知器豫籠吉兇。豫籠吉兇。是以運形斯同御治因應。對接群方終保元吉。窮通滯礙其揆一也。但欽聖樂易有待而享。欽冥而不能冥。悅寂而不能寂。以此為優劣耳。至於中賢第三之人。去聖有間。故冥體之道未盡。自然運用自不得玄同。然希古存勝高想頓足。仰慕淳風專詠至虛。故有棲峙林壑若巢許之倫者。言行抗轡如老彭之徒者。亦非故然理自然也。夫形躁好靜質柔愛剛。瀆所常習憩所希聞。世俗之常也。是以見偏抗之辭。不復尋因應之適。睹矯誑之論。不復悟過直之失耳。案老子之作與聖教同者。是代大匠斫駢拇枝指之喻。其詭乎聖教者。是遠救世之宜違明道若昧之義也。六經何常闕虛靜之訓謙沖之誨哉。孔子曰。述而不作。信而好古。竊比於我老彭。尋斯旨也。則老彭之道以籠罩乎聖教之內矣。且指說二事而不非實言也。何以明之。聖人淵寂何不好哉

【現代漢語翻譯】 現代漢語譯本：所以，聖賢的行跡會因所處的環境而有所不同。即使是偉大的賢人，其地位也有高低之分，因此他們與聖人的交往也會有親疏之別。由於所處的環境不同，所以會有禪讓和戰爭的差異。地位有高低，道行有深淺，所以他們的行為方式也會有所不同。也有龍跟隨風，虎跟隨云，以及形體發出聲音，產生迴響的現象，這些都是自然規律，並非人為的召喚。因此，《周易》中的卦象顯示，即使在老虎和犀牛的嘴邊，也能獲得吉祥。顏回和孔子雖然困於匡地和陳地之間，也能逍遙自在。唐堯傚法天道，后稷和契輔佐他的教化。商湯和周武王進行革命，伊尹和呂尚贊助他們的功業。由此看來，關於任用和捨棄，影響和迴響的理論，以及『只有你和我』的說法，難道不是可信的嗎？為什麼呢？因為大賢能夠通過觀察現象來了解事物的本質，預先把握吉兇。預先把握吉兇，所以他們的行為與時勢相合，治理國家也能因時而變。與各方交往，最終都能保持吉祥。無論順境還是逆境，其規律都是一樣的。只是欽佩聖樂的人容易有所期待，欽佩冥寂的人卻不能真正達到冥寂，喜歡寂靜的人卻不能真正達到寂靜，這就是他們之間的優劣之處。至於中等賢人，他們與聖人的差距較大，所以對冥寂之道的理解不夠透徹，自然在運用上也無法達到玄妙的境界。然而，他們嚮往古代的聖賢，追求卓越，有著崇高的理想。他們仰慕淳樸的社會風氣，專心吟詠至虛的境界。所以，他們會隱居在山林之中，像巢父和許由那樣。他們的言行高亢，像老聃和彭祖那樣。這些都不是刻意為之，而是自然而然的。人的形體容易躁動，卻喜歡安靜；人的本性柔弱，卻喜愛剛強；厭惡自己經常接觸的事物，嚮往自己很少聽到的事物，這是世俗的常態。所以，當他們看到偏激的言論時，就不再去探尋適應的方法；當他們看到矯揉造作的言論時，就不再去領悟過於直率的過失。考察老子的著作，其中與聖人教誨相同的部分，就像是高明的工匠用比喻來勸誡人們不要追求多餘的東西。其中與聖人教誨相悖的部分，是爲了避免救世的權宜之計，違背了明明知道卻裝作不知道的道理。六經何時缺少過虛靜的教誨和謙沖的訓誡呢？孔子說：『只是闡述古人的思想，而不自己創作；相信古人的思想，並且喜愛它。』我把自己比作老聃和彭祖。探尋這個宗旨，那麼老聃和彭祖的道，就包含在聖人的教誨之中了。而且，指出這兩件事，並不是不切實際的言論。憑什麼來證明呢？聖人的境界是深遠寂靜的，難道不好嗎？ English version: Therefore, the traces of sages and worthies vary depending on their circumstances. Even among great worthies, there are differences in status, so their interactions with sages also vary in closeness. Due to different circumstances, there are differences between abdication and warfare. Due to differences in status and depth of Tao, their ways of conduct also differ. There are also phenomena such as dragons following the wind, tigers following the clouds, and bodies emitting sounds, producing echoes. These are natural laws, not artificial summons. Therefore, the hexagrams in the Book of Changes show that even at the mouths of tigers and rhinoceroses, one can obtain auspiciousness. Yan Hui (a disciple of Confucius) and Confucius, though trapped between Kuang and Chen (places where they were besieged), could be carefree. Tang Yao (a legendary sage-king) emulated the way of Heaven, and Ji (the ancestor of the Zhou dynasty) and Xie (the ancestor of the Shang dynasty) assisted his teachings. Tang (the founder of the Shang dynasty) and Wu (the founder of the Zhou dynasty) carried out revolutions, and Yi Yin (a minister of Tang) and Lü Shang (a strategist of Wu) supported their achievements. From this perspective, are the theories of employment and abandonment, influence and echo, and the saying 'only you and I' not credible? Why? Because great worthies can understand the essence of things by observing phenomena, and grasp good and bad omens in advance. By grasping good and bad omens in advance, their actions are in accordance with the times, and their governance of the country can also change with the times. Interacting with all parties, they can ultimately maintain auspiciousness. Whether in favorable or unfavorable circumstances, the principle is the same. It is just that those who admire sacred music are prone to expectations, those who admire stillness cannot truly achieve stillness, and those who like silence cannot truly achieve silence. These are the differences between them. As for middle-level worthies, their distance from the sages is greater, so their understanding of the Tao of stillness is not thorough enough, and naturally they cannot achieve a mysterious state in their application. However, they yearn for the ancient sages, pursue excellence, and have lofty ideals. They admire the simple social customs and devote themselves to chanting the realm of ultimate emptiness. Therefore, they will live in seclusion in the mountains and forests, like Chao Fu (a recluse) and Xu You (a recluse). Their words and deeds are high-spirited, like Lao Dan (Lao Tzu) and Peng Zu (a legendary figure known for his longevity). These are not deliberate, but natural. People's bodies are easily agitated, but they like quiet; people's nature is weak, but they love strength; they hate what they often come into contact with and yearn for what they rarely hear. This is the norm of the world. Therefore, when they see biased remarks, they no longer seek ways to adapt; when they see pretentious remarks, they no longer realize the mistakes of being too straightforward. Examining Lao Tzu's (the founder of Taoism) works, the parts that are the same as the teachings of the sages are like skilled craftsmen using metaphors to advise people not to pursue superfluous things. The parts that contradict the teachings of the sages are to avoid the expedient measures of saving the world, violating the principle of knowing clearly but pretending not to know. When have the Six Classics (the core texts of Confucianism) ever lacked the teachings of emptiness and stillness and the admonitions of humility? Confucius said: 'I only narrate the thoughts of the ancients, and do not create my own; I believe in the thoughts of the ancients, and I love them.' I compare myself to Lao Dan and Peng Zu. Exploring this purpose, then the Tao of Lao Dan and Peng Zu is contained within the teachings of the sages. Moreover, pointing out these two things is not an unrealistic statement. How can it be proven? The realm of the sages is profound and silent, is it not good?

【English Translation】 Therefore, the traces of the past are lost in what caused them. Great sages are ranked in order of subtlety. Therefore, they are at ease with the great saints. The causes are different, so there are differences in yielding and warfare. The traces are different, and the ways are similar. Therefore, the paths of action and inaction are not different. There are also dragons and tigers following the wind and clouds, and forms and sounds meeting as echoes. The principle is naturally so, not summoned. Therefore, the patterns of the Book of Changes are the same, and good fortune is found in the mouths of tigers and rhinoceroses. Yan Hui (a disciple of Confucius) and Confucius were both in distress, but they were at ease between Kuang and Chen (places where they were besieged). Tang Yao (a legendary sage-king) followed Heaven, and Ji (the ancestor of the Zhou dynasty) and Xie (the ancestor of the Shang dynasty) assisted his transformation. Tang (the founder of the Shang dynasty) and Wu (the founder of the Zhou dynasty) carried out revolutions, and Yi Yin (a minister of Tang) and Lü Shang (a strategist of Wu) praised their achievements. From this, the theory of use and abandonment, influence and echo, and the talk of 'only you and I', are surely credible. Why? Because great sages can observe phenomena and know the essence, and foresee good and bad omens. Foreseeing good and bad omens, they move in accordance with the times and govern in response to circumstances. Connecting with all parties, they ultimately maintain good fortune. Poverty and obstruction, their principles are the same. But those who admire sacred music are easy to have expectations, those who admire the dark cannot be dark, and those who enjoy solitude cannot be solitary. This is the difference between them. As for the middle-level sages, the third kind of people, there is a gap between them and the saints. Therefore, the Tao of dark embodiment is not fully understood, and naturally the application cannot be mysteriously the same. However, they hope for the ancients, preserve victory, and have high aspirations. They admire pure customs and chant the ultimate emptiness. Therefore, there are those who dwell in forests and valleys, like Chao Fu (a recluse) and Xu You (a recluse). Their words and deeds are unrestrained, like Lao Dan (Lao Tzu) and Peng Zu (a legendary figure known for his longevity). This is not intentional, but natural. The form is restless and likes stillness, the quality is soft and loves strength. Despising what is often practiced and resting in what is rarely heard is the norm of the world. Therefore, seeing biased words, they no longer seek the appropriateness of response. Seeing false and deceptive arguments, they no longer realize the loss of being overly direct. Examining Lao Tzu's (the founder of Taoism) work, what is the same as the teachings of the saints is a metaphor for great craftsmen chopping off fused toes and extra fingers. What is strange to the teachings of the saints is to avoid the expediency of saving the world, violating the meaning of knowing clearly but seeming to be ignorant. When have the Six Classics (the core texts of Confucianism) ever lacked the teachings of emptiness and stillness and the instructions of humility? Confucius said: 'I transmit but do not create, I believe in and love the ancients.' I secretly compare myself to Lao Dan (Lao Tzu) and Peng Zu (a legendary figure known for his longevity). Seeking this purpose, then the Tao of Lao Dan and Peng Zu is encompassed within the teachings of the saints. Moreover, pointing out these two things is not an unrealistic statement. How can it be shown? The sage's abyss is silent, is it not good?

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。又三皇五帝不下靡不製作。是故易象經墳爛然炳著。棟宇衣裳。與時而興。安在述而不作乎。故易曰。聖人作而萬物睹。斯言之證。蓋指說老彭之德。有以彷彿類己形跡之處所耳。亦猶匿怨而友其人。左丘明恥之。丘亦恥之。豈若於吾言無所不說相體之至也。且顏孔不以導養為事。而老彭養之。孔顏同乎斯人。而老彭異之。凡斯數者非不亞聖之跡。而又其書往往矛眉。粗列如左。大雅搢紳幸祛其弊。盛又不達老聃輕舉之旨。為欲著訓戎狄宣導殊俗乎。若欲明宣導殊類。則左衽非玄化之所。孤遊非嘉遁之舉。諸夏陵遲敷訓所先。聖人之教自近及遠。未有辀張避險如此之遊也。若懼禍避地。則聖門可隱商朝。魯邦有無如者矣。茍得其道則遊刃有餘。觸地元吉何違天心。于戎貊如不能然者。得無庶于朝隱而祈仙之徒乎。

昔裴逸民作祟有貴無二論。時談者或以為不虛達勝之道者。或以為矯時流遁者。余以為尚無既失之矣。崇有亦未為得也。道之為物惟恍與忽。因應無方惟變所適。值澄淳之時則司契垂拱。遇萬動之化則形體勃興。是以洞鑑雖同。有無之教異陳。聖教雖一而稱謂之名殊目。唐虞不希結繩。湯武不擬揖讓。夫豈異哉。時運故也。而伯陽以執古之道。以御今之有。逸民欲執今之有。以絕古之風。吾故以為彼

【現代漢語翻譯】 現代漢語譯本：此外，三皇五帝沒有不進行創作的。因此，《易象》、《經》、《墳》等典籍燦爛而顯著。房屋、衣裳，都隨著時代而興起。這怎麼能說是『述而不作』呢？所以《易經》說：『聖人興起，萬物才能顯現。』這句話的證明，大概是指老彭（彭祖，長壽的代表）的德行，有可以彷彿類似自己形跡的地方罷了。這也就像是心中懷著怨恨卻與那人交好，左丘明對此感到羞恥，孔丘也對此感到羞恥。哪裡比得上對於我的言論沒有什麼不能相互體諒的呢？況且顏回、孔子不把導引養生作為要事，而老彭卻以此養生。孔顏與這些人相同，而老彭卻與他們不同。所有這些，並非沒有亞聖的軌跡。而且他的書往往存在矛盾。粗略地列舉在左邊。希望博學之士能夠消除這些弊端。而且盛（指盛弘之）又不理解老聃（老子）輕舉遠行的旨意，難道是爲了訓導戎狄、宣揚異族風俗嗎？如果想要宣揚異族風俗，那麼左衽（指異族的服裝）不是玄妙教化的對象，獨自遊歷也不是值得稱讚的隱居行為。中原地區衰敗，應該首先施行教化。聖人的教化是從近及遠的，沒有像這樣逃避危險的遊歷。如果是因為害怕災禍而逃避，那麼聖人門徒可以在商朝隱居，魯國也有像這樣無所作為的人。如果掌握了道，那麼就能運用自如，觸及地面也能吉祥如意，為什麼要違背天意呢？對於戎狄如果不能這樣做，那麼難道不是接近於在朝廷隱居而祈求成仙的人嗎？ 過去裴逸民寫了《崇有貴無二論》。當時談論的人有的認為是不虛達勝之道，有的認為是矯正時弊的流遁之說。我認為他已經失去了尚無的境界。崇有也未必是正確的。道這種東西，只有恍惚和忽然。因應事物沒有固定的方向，只有隨著變化而適應。遇到清明淳樸的時代，就主持契約，垂拱而治。遇到萬物變動的時代，就形體勃發而興盛。因此，洞察事物的道理雖然相同，但有無的教義卻有不同的陳述。聖人的教誨雖然一致，但稱謂的名目卻有不同的說法。唐堯虞舜不傚法結繩記事，商湯周武不傚法揖讓之禮。這難道是奇怪的嗎？是時勢的變化啊。而伯陽（老子）用執守古代的道，來駕馭今天的有。逸民想要執守今天的有，來斷絕古代的風尚。所以我認為他...

【English Translation】 English version: Furthermore, there was nothing that the Three Sovereigns and Five Emperors did not create. Therefore, the 'Images of the Book of Changes,' the 'Classics,' and the 'Annals' were brilliant and evident. Buildings and clothing arose with the times. How can this be described as 'transmitting but not creating'? Therefore, the 'Book of Changes' says, 'When the sage arises, all things become visible.' The proof of this statement probably refers to the virtue of Lao Peng (Peng Zu, a representative of longevity), which has places that can vaguely resemble one's own form and traces. This is also like harboring resentment but befriending that person, which Zuo Qiuming was ashamed of, and Confucius was also ashamed of. How can it compare to the ultimate state of mutual understanding in my words? Moreover, Yan Hui and Confucius did not take guiding and nourishing life as important matters, but Lao Peng nourished life with it. Yan Hui and Confucius were the same as these people, but Lao Peng was different from them. All of these are not without traces of a quasi-sage. Moreover, his books often have contradictions. A rough list is on the left. I hope that learned scholars can eliminate these drawbacks. Moreover, Sheng (referring to Sheng Hongzhi) does not understand the meaning of Lao Dan's (Lao Tzu's) light and distant travels. Is it to train the Rong and Di tribes and promote foreign customs? If you want to promote foreign customs, then wearing clothes that open on the left (referring to foreign clothing) is not the object of profound enlightenment, and traveling alone is not a commendable act of seclusion. When the Central Plains are declining, teaching should be implemented first. The teachings of the sages are from near to far. There is no such travel that avoids danger. If it is to escape disaster, then the disciples of the sages can hide in the Shang Dynasty, and the state of Lu also has people who are as inactive as this. If you grasp the Dao, then you can use it freely, and touching the ground will also be auspicious. Why go against the will of Heaven? If you cannot do this for the Rong and Di, then are you not close to those who hide in the court and pray to become immortals? In the past, Pei Yimin wrote 'A Discourse on Honoring Existence and Valuing Non-Existence.' At that time, some people thought it was a way to achieve victory without falsehood, and some thought it was a way to correct the evils of the time. I think he has already lost the realm of valuing non-existence. Honoring existence is not necessarily correct either. The Dao is only vague and sudden. Responding to things has no fixed direction, only adapting to change. When encountering a clear and pure era, one presides over contracts and governs by doing nothing. When encountering an era of change, one's form flourishes and prospers. Therefore, although the understanding of things is the same, the doctrines of existence and non-existence have different statements. Although the teachings of the sages are consistent, the names of the titles have different expressions. Emperor Yao and Emperor Shun did not imitate knot-tying, and King Tang and King Wu did not imitate bowing. Is this strange? It is the change of the times. But Boyang (Lao Tzu) uses the ancient Dao to govern today's existence. Yimin wants to hold on to today's existence to cut off the ancient customs. So I think he...

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二子者。不達圓化之道。各矜其一方者耳。

老子疑問反訊

晉孫盛

道經云。故常無慾以觀其妙。故常有欲以觀其徼。此兩者同出而異名。同謂之玄。玄之又玄眾妙之門。

舊說及王弼解。妙謂始。徼謂終也。夫觀始要終睹妙知著。達人之鑑也。既以欲澄神昭其妙始。則自斯以已宜悉鎮之。何以復須有欲得其終乎。宜有欲俱出妙門。同謂之玄。若然以往復何獨貴于無慾乎。

天下皆知美之為美斯惡已。皆知善之為善斯不善已。

盛以為。夫美惡之名。生乎美惡之實。道德淳美則有善名。頑嚚聾昧則有惡聲。故易曰。惡不積不足以滅身。又曰。美在其中。暢於四支而發於事業。又曰。韶盡美矣。未盡善也。

然則大美大善。天下皆知之。何得云斯惡乎。若虛美非美。為善非善。所美過美。所善違中。若此皆世教所疾。聖王奮誠天下。亦自知之。於斯談。

不尚賢。使民不爭。不貴難得之貨。使人不盜。常使民無知無慾。使知者不敢為。

又曰。絕學無憂。唯之與阿相去幾何。善之與惡相去何若。

下章云。善人不善人之師。不善人善人之資。不貴其師不愛其資。雖知大迷。盛以為民茍無慾。亦何所師于師哉。既相師資非學如何。不善師善。非尚賢如何

【現代漢語翻譯】 現代漢語譯本 這兩個人，都沒有通達圓融變化的道理，各自誇耀自己所掌握的一方面罷了。

老子的疑問與反問

晉 孫盛

《道德經》上說：『所以要經常保持無慾的狀態，來觀察道的奧妙；經常保持有欲的狀態，來觀察道的邊際。』這兩者同出於一個源頭，但名稱不同，都可稱之為玄妙。玄妙中的玄妙，是通往一切奧妙的門徑。

舊的說法以及王弼的解釋是，『妙』指的是開始，『徼』指的是終結。觀察開始，探求終結，洞察奧妙，瞭解顯現，這是通達之人的見識。既然已經用『欲』來澄澈精神，彰顯其奧妙的開端，那麼從此以後就應該完全鎮定下來。為什麼還需要有『欲』來獲得它的終結呢？應該說『有欲』也出自奧妙之門，同樣可以稱之為玄妙。如果這樣，那麼（有欲和無慾）往復循環，為何唯獨推崇『無慾』呢？

天下都知道美之所以為美，那就是醜了；都知道善之所以為善，那就是不善了。

孫盛認為，美和惡的名稱，產生於美和惡的實際。道德淳厚美好，就會有好的名聲；愚頑遲鈍，就會有壞的名聲。所以《易經》說：『惡積累不到一定程度，不足以滅亡自身。』又說：『美在其中，暢達於四肢而發於事業。』又說：『《韶》樂盡善盡美啊，但還沒有完全達到善的境界。』

既然如此，大美大善，天下都知道。怎麼能說那就是醜惡呢？如果虛假的美不是真正的美，為善不是真正的善，所美超過了美的限度，所善違背了中正之道，像這些都是世俗教化所厭惡的，聖明的君王竭盡誠意教化天下，天下人自己也知道這些道理，對於這些進行討論。

不推崇賢能，使人民不爭奪；不珍貴難以得到的貨物，使人民不偷盜；經常使人民沒有知識，沒有慾望，使有知識的人不敢妄為。

又說：『斷絕學問就沒有憂愁。』『唯』和『阿』相差多少呢？善和惡相差多少呢？

下章說：『善人是不善人的老師，不善人是善人的借鑑。』不尊重他的老師，不愛惜他的借鑑，即使聰明也會大為迷惑。孫盛認為，人民如果真的沒有慾望，又向誰學習呢？既然互相學習借鑑，又怎麼能說沒有學習呢？不善的人可以作為善人的老師，又怎麼能說是不推崇賢能呢？

【English Translation】 English version These two individuals have not grasped the way of perfect transformation; each boasts only of the aspect they understand.

Laozi's Questions and Counter-Questions

By Sun Sheng of the Jin Dynasty

The Dao De Jing says: 'Therefore, constantly maintain a state of non-desire to observe its mysteries; constantly maintain a state of desire to observe its boundaries.' These two emerge from the same source but have different names; both are called profound. Profound within profound, it is the gateway to all mysteries.

Old interpretations and Wang Bi's explanation state that 'mystery' refers to the beginning, and 'boundary' refers to the end. To observe the beginning, seek the end, perceive the mystery, and understand the manifest is the discernment of a wise person. Since one has already used 'desire' to clarify the spirit and reveal its mysterious beginning, then from this point onward, one should completely calm down. Why is it still necessary to have 'desire' to obtain its end? It should be said that 'having desire' also comes from the gate of mystery and can also be called profound. If this is the case, then (having desire and non-desire) cycle back and forth, why is it that non-desire is uniquely valued?

When everyone in the world knows beauty as beauty, then ugliness exists; when everyone knows good as good, then non-good exists.

Sun Sheng believes that the names of beauty and ugliness arise from the reality of beauty and ugliness. If morality is pure and beautiful, there will be a good reputation; if one is stubborn and dull, there will be a bad reputation. Therefore, the Book of Changes says: 'Evil does not accumulate enough to destroy oneself.' It also says: 'Beauty is within, flowing through the four limbs and manifesting in one's career.' It also says: 'The Shao music is perfectly beautiful, but it has not fully reached the realm of goodness.'

Since this is the case, great beauty and great goodness are known by everyone in the world. How can it be said that it is ugliness? If false beauty is not true beauty, doing good is not true good, what is considered beautiful exceeds the limits of beauty, and what is considered good violates the way of moderation, these are all things that worldly teachings detest. The wise king exerts his sincerity to teach the world, and the people of the world themselves also know these principles, and discussions are held regarding these.

Do not promote the worthy, so that the people will not compete; do not value rare goods, so that the people will not steal; constantly keep the people without knowledge and without desire, so that those with knowledge will not dare to act recklessly.

It also says: 'Cut off learning and there will be no worries.' 'Wei (唯)' and 'A (阿)' – how far apart are they? Good and evil – how different are they?

The following chapter says: 'The good person is the teacher of the non-good person, and the non-good person is the resource of the good person.' Not respecting his teacher and not cherishing his resource, even if one is intelligent, one will be greatly confused. Sun Sheng believes that if the people truly have no desires, from whom would they learn? Since they learn from each other, how can it be said that there is no learning? The non-good person can serve as a teacher for the good person, so how can it be said that the worthy are not promoted?

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。貴愛既存則美惡不得不彰。非相去何若之謂。又下章云。人之所教我亦以教人。吾言甚易知。而天下莫能知。

又曰。吾將以為教父原斯談也。未為絕學。所云絕者。堯孔之學耶。堯孔之學隨時設教。老氏之言一其所尚隨時設教。所以道通百代。一其所尚。不得不滯于適變。此又闇弊。所未能通者也。

道沖而用之又不盈。和其光同其塵。盛以為老聃可謂知道。非體道者也。昔陶唐之蒞天下也。無日解哉。則維昭任眾師錫匹夫。則馺然授禪。豈非沖而用之光塵同彼哉。伯陽則不然。既處濁位復遠導西戎。行止則昌狂其跡。著書則矯誑其言。和光同塵固若是乎。余固以為知道體道則未也。道經云。三者不可致詰。混然為一。繩繩兮不可名。復歸于無物。無物之像是謂忽恍。

下章云。道之為物惟恍與忽。忽兮恍兮其中有象。恍兮忽兮其中有物。此二章或言無物。或言有物。先有所不宜者也。

執古之道以御今之有。上章執者失之為者敗之。而復云執古之道以御今之有。或執或否。得無陷矛盾之論乎。

絕聖棄智民利百倍。

孫盛曰。夫有仁聖必有仁聖之德。跡此而不崇。則陶訓焉融。仁義不尚。則孝慈道喪。老氏既云絕聖。而每章輒稱聖人。既稱聖人則跡焉能得絕。若所欲絕者

【現代漢語翻譯】 現代漢語譯本：貴愛如果已經存在，那麼美與醜就必然會顯現出來。如果不是相互對立，又該如何區分呢？下一章說：『別人教我的，我也用來教別人。』我的話很容易理解，但天下卻沒有人能理解。 又說：我將把老子當作教父，這番言論實在是沒能領會老子的精髓。所說的『絕學』，是指堯和孔子的學說嗎？堯和孔子的學說，是隨著時代的變化而設定教化。老子的言論，是堅持他所崇尚的，隨著時代的變化而設定教化，因此他的道才能貫通百代。如果堅持他所崇尚的，就必然會因為適應變化而停滯不前。這又是老子思想的弊端，是他所不能通達的地方。 『道』空虛，但使用它卻不會盈滿。調和它的光芒，混同于塵世。如果認為這樣就是老聃可以稱得上知道，那就不是真正體會『道』的人。從前陶唐氏（堯的稱號）治理天下的時候，沒有一天懈怠，於是任用賢能，廣泛採納眾人的意見，像對待普通百姓一樣，然後迅速地禪讓帝位。這難道不是『空虛而用之，光芒與塵世相同』嗎？伯陽（老子的名字）卻不是這樣。他身居污濁的官位，又遠遠地引導西戎。他的行為放蕩不羈，他的事蹟荒誕不經，他所著的書籍虛假不實。『調和光芒，混同塵世』難道就是這樣嗎？我始終認為他只是知道『道』，而沒有真正體會『道』。《道德經》上說：『這三者不可追究，渾然一體。連綿不斷啊，無法用語言來形容，最終迴歸于無。無的形象，就叫做忽恍。』 下一章說：『道這種東西，只有恍惚和忽微。忽微啊恍惚啊，其中有形象。恍惚啊忽微啊，其中有事物。』這兩章，一章說『無物』，一章說『有物』，一開始就有所不妥當。 『執守古代的道來駕馭今天的存在。』上一章說『執守它就會失去它，有所作為就會失敗』，而又說『執守古代的道來駕馭今天的存在』，一會兒執守，一會兒不執守，難道沒有陷入自相矛盾的論斷嗎？ 『拋棄聖人，捨棄智慧，百姓的利益就會增加百倍。』 孫盛說：『如果有了仁聖，就必然有仁聖的德行。如果連這些都不推崇，那麼用什麼來陶冶教化呢？如果仁義不被推崇，那麼孝順慈愛之道就會喪失。』老子既然說要『拋棄聖人』，但每一章卻又稱讚聖人。既然稱讚聖人，那麼又怎麼能拋棄聖人的事蹟呢？如果想要拋棄的是...

【English Translation】 English version: If nobility and love already exist, then beauty and ugliness will inevitably be revealed. If they are not in contrast, how can they be distinguished? The next chapter says, 'What others teach me, I also use to teach others.' My words are very easy to understand, but no one in the world can understand them. It is also said: I will regard Laozi as a founding father, but this statement has not grasped the essence of Laozi. Does 'abandoning learning' refer to the teachings of Yao (a legendary sage king) and Confucius? The teachings of Yao and Confucius are to set up education according to the changes of the times. Laozi's words are to adhere to what he advocates, and to set up education according to the changes of the times, so his Dao can run through hundreds of generations. If he insists on what he advocates, he will inevitably stagnate because of adapting to changes. This is also a drawback of Laozi's thought, which he cannot understand. 'The Dao is empty, but using it does not fill it up. Harmonize its light, and assimilate with the dust.' If you think that this is how Lao Dan (Laozi's name) can be called knowing the Dao, then you are not truly experiencing the Dao. In the past, when Tao Tang (Yao's title) governed the world, he did not slack off for a day, so he appointed the virtuous, widely adopted the opinions of the people, and treated them like ordinary people, and then quickly abdicated the throne. Isn't this 'empty and using it, the light is the same as the dust'? But Boyang (Laozi's name) is not like this. He was in a dirty official position, and he also guided the Western Rong (a tribe) far away. His behavior was uninhibited, his deeds were absurd, and the books he wrote were false and untrue. Is 'harmonizing the light and assimilating with the dust' like this? I always think that he only knows the Dao, but he has not truly experienced the Dao. The Dao De Jing says: 'These three cannot be investigated, they are completely one. Continuous, indescribable, and ultimately return to nothing. The image of nothing is called indistinct.' The next chapter says: 'The Dao is only vague and subtle. Vague and subtle, there are images in it. Vague and subtle, there are things in it.' These two chapters, one says 'nothing', and the other says 'something', which is inappropriate from the beginning. 'Hold on to the ancient Dao to govern today's existence.' The previous chapter said, 'Holding on to it will lose it, and doing something will fail', and then said, 'Hold on to the ancient Dao to govern today's existence', sometimes holding on, sometimes not holding on, isn't it falling into a contradictory argument? 'Abandon the sage, abandon wisdom, and the people's interests will increase a hundredfold.' Sun Sheng said: 'If there is benevolence and sagehood, there must be the virtue of benevolence and sagehood. If even these are not promoted, then what will be used to cultivate education? If benevolence and righteousness are not promoted, then the way of filial piety and love will be lost.' Since Laozi said to 'abandon the sage', but every chapter praises the sage. Since he praises the sage, then how can he abandon the sage's deeds? If what you want to abandon is...

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。絕堯舜周孔之跡。則所稱聖者。為是何聖之跡乎。即如其言。聖人有宜滅其跡者。有宜稱其跡者。稱滅不同吾誰適從。

絕仁棄義民復孝慈。

若如此談。仁義不絕則不孝不慈矣。復云。居善地與善仁。不審與善仁之仁。是向所云欲絕者非耶。如其是也。則不宜複稱述矣。如其非也。則未詳二仁之義。一仁宜絕。一仁宜明。此又所未達也。若謂不聖之聖不仁之仁。則教所誅不假高唱矣。

退至莊周云聖人不死大盜不止。又曰。田常竊仁義以取齊國。夫天地陶鑄善惡兼育。各稟自然理不相關。梟鴆縱毒。不假學于鸞鳳。豺虎肆害。不借術于麒麟。此皆天質自然。不須外物者也。何至兇頑之人獨當假仁義以濟其奸乎。若乃冒頓殺父鄭伯盜鄶。豈復先假孝道獲其終害乎。而莊李掊擊殺根毀駁正訓。何異疾盜賊而銷鑄干戈。睹食噎而絕棄嘉穀乎。后之談者雖曲為其義辯而釋之。莫不艱屯于殺聖困躓于忘親也。

知我者希則我貴矣。

上章云。聖人之在天下也。百姓皆注其耳目。師資貴愛必彰萬物。如斯則知之者安得希哉。知希者何必貴哉。即己之身見貴。九服何得。背實抗言云貴。由知希哉。斯蓋欲抑動恒俗。故發此過言耳。聖教則不然。中和其詞以理訓導。故曰。在家必聞。在邦必聞也。

是聞必達也。不見善而無悶。潛龍之德。人不知而不慍。君子之道。眾好之必察焉。眾惡之必察焉。既不以知多為顯。亦不以知少為貴。誨誘綽綽理中自然。何與老聃之言同日而語其優劣哉。

禮者忠信之薄。而亂之首。前識者道之華。而愚之始。是以大丈夫處其厚不處其薄。處其實不處其華也。

孫盛曰。老聃足知聖人禮樂。非玄勝之具。不獲已而製作耳。而故毀之何哉。是故屏撥禮學以全其任。自然之論。豈不知叔末。不復得返自然之道。直欲申己好之懷。然則不免情于所悅。非注心救物者也。非惟不救。乃獎其弊矣。或問。莊老所以故發此唱。蓋與聖教相爲表裡。其于陶物明訓。其歸一也。盛以為不然。夫聖人之道廣大悉備矣。猶日月懸天。有何不照者哉。老氏之言皆效於六經矣。寧復有所愆之俟。佐助於聃周乎。即莊周所謂日月出矣而爝火不息者。至於虛誑譎怪儌詭之言。尚拘滯於一方。而橫稱不經之奇詞也。

王侯得一以為天下貞。貞正也。

下章云。孰知其極其無正。正復為奇。善復為妖。

尋此二章。或雲天下正。或言無正。既云善人不善人師。而復云爲妖。

天下之善一也。而或師或妖。天下之正道一也。而云正復為奇斯反。鄙見所未能通也。盛字安國。仕晉

【現代漢語翻譯】 現代漢語譯本：這是聞必達（一位智者）所說。即使沒有看到善行也不感到沮喪。潛藏的龍的品德，別人不瞭解也不惱怒。這就是君子的處世之道。對於大眾所喜好的，必定要仔細考察；對於大眾所厭惡的，也必定要仔細考察。既不因為知識淵博而自炫，也不因為知識淺薄而自卑。教誨引導從容不迫，道理自然而然地流露。這怎麼能和老聃（老子）的言論相提並論，來評判其優劣呢？

禮這種東西，是忠信衰薄的產物，是禍亂的開端。所謂『先知』，不過是道的虛華外表，是愚昧的開始。因此，大丈夫立身處世，要選擇敦厚樸實，不選擇虛浮華麗。

孫盛說，老聃完全瞭解聖人的禮樂，知道它們並非是達到玄妙境界的工具，而是不得已而為之的製作。但為什麼要詆譭它們呢？因此，他摒棄禮學，是爲了保全他所推崇的自然之論。難道他不知道世風日下，已經無法回到自然之道了嗎？他只是想表達自己所喜好的情懷，這樣就難免被自己的喜好所左右，而不是全心全意地去拯救世人。這不僅不能拯救世人，反而會助長弊端。有人問，莊子和老子之所以故意發出這樣的論調，大概是爲了與聖人的教誨相互補充，他們在教化萬物、闡明訓誡方面，最終歸於一致。孫盛認為不是這樣。聖人的道廣大完備，就像日月懸掛在天空，有什麼照不到的呢？老子的言論都傚法於六經，難道還有什麼缺失需要老聃來補充和幫助呢？就像莊周所說的，『日月出來了，而小火把還不熄滅』。至於那些虛假、欺詐、怪誕、狡猾的言論，仍然拘泥於一方，而妄稱不合常理的奇特言論。

王侯得到『一』，就可以使天下安定。『貞』就是正的意思。

下一章說：『誰知道它的極限，沒有常則。』常則會轉化為怪異，善良會轉化為妖邪。

考察這兩章，有的說天下安定，有的說沒有常則。既說善人是不善人的老師，又說善良會轉化為妖邪。

天下的善只有一個，卻有時是老師，有時是妖邪。天下的正道只有一個，卻說常則會轉化為怪異，這真是相反的說法，以我淺薄的見識，實在不能理解。孫盛，字安國，在晉朝為官。

【English Translation】 English version: This is what Wen Bida (a wise man) said. He is not discouraged even if he does not see good deeds. The virtue of the hidden dragon is that he is not annoyed even if people do not understand him. This is the way of the gentleman. He must carefully examine what the public likes; he must also carefully examine what the public hates. He neither shows off because of his extensive knowledge, nor does he feel inferior because of his shallow knowledge. His teachings and guidance are unhurried, and the principles flow naturally. How can this be compared with the words of Lao Dan (Lao Tzu) to judge their merits?

'Li' (rites) is a product of the decline of loyalty and trust, and the beginning of chaos. So-called 'foresight' is just the superficial appearance of the Dao (the Way), and the beginning of ignorance. Therefore, a great man should choose to be thick and solid, not thin and superficial; he should choose reality, not vanity.

Sun Sheng said, Lao Dan fully understood the rites and music of the sages, knowing that they were not tools for attaining the realm of profoundness, but rather creations made out of necessity. But why did he criticize them? Therefore, he abandoned the study of rites in order to preserve his theory of nature. Did he not know that the world was deteriorating and that it was no longer possible to return to the way of nature? He simply wanted to express his own preferences, which inevitably led him to be swayed by his own likes and dislikes, rather than wholeheartedly saving the world. This not only fails to save the world, but also encourages its evils. Someone asked, the reason why Zhuangzi and Laozi deliberately made such arguments was probably to complement the teachings of the sages, and that they ultimately agreed in their teaching of all things and their elucidation of precepts. Sun Sheng thought this was not the case. The way of the sages is vast and complete, like the sun and moon hanging in the sky, what is not illuminated? Lao Tzu's words all follow the Six Classics, is there anything missing that needs Lao Dan to supplement and help? It is like what Zhuang Zhou said, 'The sun and moon have come out, but the torches are not extinguished.' As for those false, deceptive, bizarre, and cunning words, they are still confined to one side, and presumptuously claim to be strange words that do not conform to reason.

If a king or lord obtains 'one', he can bring stability to the world. 'Zhen' (貞) means uprightness.

The next chapter says: 'Who knows its limit, there is no constant rule.' Constant rules will transform into strangeness, and goodness will transform into evil.

Examining these two chapters, some say the world is stable, and some say there is no constant rule. It is said that good people are teachers of bad people, and it is also said that goodness will transform into evil.

There is only one goodness in the world, but sometimes it is a teacher, and sometimes it is evil. There is only one right way in the world, but it is said that constant rules will transform into strangeness, which is truly contradictory. With my shallow knowledge, I really cannot understand it. Sun Sheng, courtesy name Anguo, served as an official in the Jin Dynasty.

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為給事中秘書監。少游涉墳素而以史籍為懷。故曰。賢聖玄邈得諸言表。而仁愛自我陶染庶物。漸漬之功莫過乎經史。著晉陽春秋三十餘卷。評老氏中賢之流。故知為尹述書。乃祖承有據嵇子云。老子就涓子學九仙之術。尋乎導養。斯言有徴。至於聖也。則不云學。故語曰。生知者上。學知者次。王何所位典達鴻猷。故班固序人九等之例。孔丘等為上上。類例皆是聖。李耳等為中上。類例皆是賢。聖有至聖亞聖。賢有大賢中賢。並以神機有利鈍。故智用有漸頓也。盛敘老非大賢。取其閑放自牧不能兼濟于天下。坐觀周衰遁于西裔。行及秦壤。死於扶風。葬于槐里。非遁天之仙信矣。

均聖論

齊沈約休文

自天地權輿民生攸始。遐哉眇邈無得而言。焉無得而言。因有可言之象。至於大虛之空曠。無始之杳茫。豈唯言象莫窺。良以心慮事絕。及天地蕞爾來宅其中。毫端之泛鉅海。方斯非譬。然則有此天地以來。猶一念也。我之所久莫過軒犧。而天地之在彼太虛。猶軒羲之在彼天地。齷齪之徒惟謂赫胥為遠。何其鎖鎖爲念之局耶。世之有佛莫知其始。前佛后佛其道不異。法身湛然各由應感。感之所召。跨大千而咫尺。緣茍未應。雖踐跡而弗睹。娑婆南界是曰閻浮。蔥嶺以西經涂密邇。緣運未開自與理隔

【現代漢語翻譯】 現代漢語譯本： 為給事中、秘書監。少游博覽群書，尤其以史籍為重。所以說：『賢聖的玄妙之處可以通過言語表達，而仁愛之心則需要自我修養來感化萬物。』逐漸薰陶的功效，沒有超過經史的。他撰寫了《晉陽春秋》三十餘卷，評論老子是中等賢人。因此可知尹述的書是有根據的。嵇康說，老子向涓子學習九仙之術，尋求養生之道，這個說法是有證據的。至於聖人，則不說是學習得來的。所以古語說：『生而知之者為上，學而知之者次之。』王先生您在典籍中如何定位他們的才能和遠見呢？所以班固在《漢書》中排列人物九等的例子，孔丘等人為上上等，這類例子都是聖人；李耳等人為中上等，這類例子都是賢人。聖人有至聖、亞聖，賢人有大賢、中賢，都是因為神機有利鈍，所以智慧的運用有漸進和頓悟的區別。盛先生認為老子不是大賢，是因為他閑散放任，只顧自己修養，不能兼濟天下。眼看周朝衰敗，就隱遁到西方的邊遠地區，走到秦國的土地，死在扶風，葬在槐里。這並非是遁世成仙，是可信的。

均聖論

齊朝的沈約，字休文

自從天地開闢，人類產生以來，時間太過久遠，無法用語言描述。既然無法用語言描述，就只能通過現象來理解。至於大虛的空曠，無始的渺茫，豈止是言語和現象無法窺探，實在是心智和思慮都無法觸及。等到天地形成，我們居住其中，就像毫毛尖端漂浮在巨大的海洋中一樣，這樣的比喻都顯得不足。然而，自從有了天地以來，也只是一瞬間而已。我們認為最長久的莫過於軒轅和伏羲，而天地存在於太虛之中，就像軒轅和伏羲存在於天地之中一樣。那些見識短淺的人只認為赫胥氏時代非常遙遠，這是多麼狹隘的侷限啊。世間有佛，沒有人知道他們的起始。前佛和后佛，他們的教義沒有不同。法身清凈湛然，各自根據眾生的感應而顯現。感應所召，可以跨越廣闊的大千世界，近在咫尺；如果因緣沒有成熟，即使親身經歷也無法見到。娑婆世界的南界，就是閻浮提。蔥嶺以西，道路非常近。因為機緣和運勢沒有開啟，自然就與真理隔絕。

【English Translation】 English version: He served as a Remonstrance Official and Secretary of the Secretariat. Shao You was well-versed in classics and particularly valued historical records. Therefore, it is said: 'The profound mysteries of sages and worthies can be expressed through words, while benevolence and love require self-cultivation to influence all things.' The effect of gradual cultivation is unmatched by anything other than classics and history. He wrote over thirty volumes of 'Annals of Jinyang', commenting that Laozi was a worthy of the middle rank. Thus, it is known that Yin Shu's book is based on evidence. Ji Kang said that Laozi learned the art of the Nine Immortals from Juanzi, seeking the way of nourishing life. This statement has evidence. As for sages, it is not said that they learn. Therefore, the ancient saying goes: 'Those who are born with knowledge are superior; those who learn it are second.' Mr. Wang, how do you position their talents and foresight in the classics? Therefore, Ban Gu, in the 'Book of Han', listed examples of nine ranks of people. Confucius and others were of the highest rank, and these examples are all sages; Li Er (Laozi) and others were of the middle rank, and these examples are all worthies. Sages have supreme sages and sub-sages, and worthies have great worthies and middle worthies, all because their divine faculties have sharpness and dullness, so the application of wisdom has gradual and sudden differences. Mr. Sheng believes that Laozi is not a great worthy because he was idle and self-cultivating, unable to benefit the world. Seeing the decline of the Zhou Dynasty, he retreated to the western border, reaching the land of Qin, dying in Fufeng, and being buried in Huali. This is not a credible account of escaping the world to become an immortal.

On the Equality of Sages

Shen Yue (style name Xiuwen) of the Qi Dynasty

Since the beginning of heaven and earth and the origin of human life, the time is too distant to be described in words. Since it cannot be described in words, it can only be understood through phenomena. As for the emptiness of the great void and the boundlessness of the beginning, not only can words and phenomena not be glimpsed, but also the mind and thoughts cannot reach it. When heaven and earth are formed and we dwell within them, it is like a hair tip floating in a vast ocean, and even such a metaphor is insufficient. However, since the existence of heaven and earth, it has only been a moment. What we consider the longest is no more than Xuanyuan (Huangdi) and Fuxi, while heaven and earth exist in the great void, just as Xuanyuan and Fuxi exist in heaven and earth. Those with narrow views only think that the era of Hexu is very distant, which is such a narrow perspective. In the world, there are Buddhas, and no one knows their beginning. The former Buddhas and the later Buddhas, their teachings are no different. The Dharmakaya (法身) is pure and serene, each manifesting according to the sentient beings' responses. What is summoned by the response can cross the vast three thousand great worlds (大千世界) and be as close as a foot; if the karmic conditions have not matured, even if one experiences it personally, one cannot see it. The southern boundary of the Saha world (娑婆世界) is Jambudvipa (閻浮提). West of the Pamir Mountains (蔥嶺), the roads are very close. Because the opportunity and fortune have not opened, it is naturally separated from the truth.

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。何以言之。夏殷以前書傳簡寡。周室受命經典備存。像寄狄鞮隨方受職。重譯入貢總括要荒。而八蠻五狄莫不愚鄙。文字靡識訓義不通。咸納贄王府登樂清廟。西國密涂厥路非遠。雖葉書橫字胡華不同。而深義妙理於焉自出。唐虞三代不容未有。事獨西限道未東流。豈非區區中國緣應未啟。求其會歸尋其旨要寧與四夷之樂同日而語乎。非為姬公所遺。蓋由斯法宜隱故也。炎昊之世。未火未粒肉食皮衣。仁惻之事弗萌懷抱。非肉非皮死亡立至。雖復大聖慇勤思存救免。而身命是資理難頓奪。寔宜導之以漸稍啟其源。故燧人火化變腥為熟。腥熟既變。蓋佛教之萌兆也。何者。變腥為熟其事漸難。積此漸難可以成著。迄乎神農復垂汲引。嘉穀肇播民用粒食。嗛腹充虛非肉可飽。則全命減殺於事彌多。自此以降矜護日廣。春搜免其懷孕。夏苗取其害谷。秋狝冬狩所害誠多。頓去之難已備前說。周孔二聖宗條稍廣。見其生不忍其死。聞其聲不食其肉。草木斬伐有時。麛卵不得妄犯。漁不竭澤。佃不燎原。釣而不網。弋不射宿。肉食蠶衣皆須耆齒。牛羊犬豕無故不殺。此則戒有五支。又開其一也。逮乎酣醟于酒。淫迷乎色。詭妄於人。攘濫自己。外典所禁無待釋教。四者犯人。人為含靈之首。一者害獸。獸為生品之末。上聖開宗

【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？夏朝和殷朝以前，書籍和記載都很少。周朝承受天命后，經典才得以完備儲存。各地的使者，如象胥、狄鞮（都是古代負責翻譯和接待外賓的官員），都按照各自的方位接受官職。經過多次翻譯的進貢，都彙總到中央，包括偏遠荒涼的地區。然而，八蠻（古代對南方各族的泛稱）和五狄（古代對北方各族的泛稱）都非常愚昧無知，不認識文字，也不理解訓誡的含義。他們都向周王府進獻貢品，並在宗廟中演奏音樂。西方的秘密道路其實並不遙遠。即使葉書（貝葉經）上的橫向文字與中原不同，但深刻的含義和精妙的道理卻從中自然而然地產生。唐堯、虞舜和夏、商、週三代都無法容納，以前沒有的事情，唯獨在西方出現，是因為佛法還沒有向東傳播。難道不是因為中國當時的機緣尚未開啟嗎？要尋求佛法的歸宿，探尋佛法的旨要，怎麼能和四夷（古代對周邊少數民族的貶稱）的享樂相提並論呢？這並非是周公（周公旦）所遺漏的，而是因為這種佛法適宜隱藏的緣故。在炎帝和昊帝的時代，人們還沒有用火，也沒有穀物，只能吃肉，穿獸皮。仁慈和惻隱之心還沒有萌發。沒有肉和獸皮，就會立刻死亡。即使偉大的聖人殷切地思考如何拯救和免除這種困境，但生命依賴於這些資源，很難一下子剝奪。所以，應該逐漸引導他們，慢慢開啟他們的智慧。因此，燧人氏（傳說中鉆木取火的發明者）用火來改變食物的生腥，使之變為熟食。生腥變為熟食，這就是佛教萌芽的開端。為什麼這麼說呢？把生腥變為熟食，這件事逐漸變得困難。積累這種逐漸的困難，就可以形成顯著的成果。到了神農氏（傳說中的農業和醫藥的發明者）時代，他又進一步引導人們，開始播種穀物，人民用穀物作為食物。吃飽肚子，充實空虛，不是肉可以滿足的。這樣，保全生命，減少殺戮的事情就更多了。從此以後，人們的愛護之心日益增長。春天搜尋時，要避免傷害懷孕的動物；夏天除草時，要除去那些危害穀物的雜草；秋天狩獵，冬天打獵，所傷害的生命確實很多。一下子去除這些困難，已經在前面說過了。周公和孔子這兩位聖人，他們的宗規條約稍微寬廣一些。看到動物活著，不忍心看到它們死去；聽到動物的叫聲，就不吃它們的肉。草木的砍伐要有一定的時節，幼小的動物和鳥卵不能隨意侵犯。捕魚不能竭澤而漁，耕田不能焚燒原野。釣魚只用魚竿，不用漁網；射鳥只射飛鳥，不射歸巢的鳥。吃肉和穿絲綢，都要等到年老的時候。牛羊豬狗，沒有緣故不殺。這就是戒律的五個分支，又開啟了一個分支。等到人們沉溺於酒，沉迷於美色，用虛偽欺騙他人，搶奪別人的東西，這些都是外典（指儒家經典）所禁止的，不需要等待佛教的教義。這四種行為傷害了人。人是所有有靈之物的首領。一種行為傷害了野獸。野獸是所有生物中最末等的。上古的聖人開創宗派 English version: Why do I say this? Before the Xia and Yin dynasties, books and records were scarce. After the Zhou dynasty received its mandate, the classics were completely preserved. Envoys from various regions, such as the interpreters and officials in charge of receiving foreign guests, received their positions according to their respective locations. Tribute brought through multiple translations was summarized and included remote and desolate areas. However, the 'Eight Barbarians' (a general term for the southern tribes in ancient China) and the 'Five Di' (a general term for the northern tribes in ancient China) were all ignorant and uneducated, unable to recognize writing or understand the meaning of teachings. They all presented tribute to the Zhou royal court and performed music in the ancestral temple. The secret path to the Western Lands (Xiguo) was not far. Although the horizontal writing on palm-leaf manuscripts (Ye Shu) differed from that of the Central Plains, profound meanings and wonderful principles naturally emerged from it. The Tang, Yu, and Three Dynasties (Tang Yao, Yu Shun, Xia, Shang, and Zhou) could not accommodate what had not existed before. The fact that it only appeared in the West was because the Dharma had not yet spread eastward. Was it not because the conditions in China at that time had not yet been opened? To seek the ultimate destination of the Dharma and explore its essential meaning, how could it be compared to the pleasures of the 'Four Barbarians' (a derogatory term for the surrounding minority ethnic groups in ancient China)? This was not something that the Duke of Zhou (Ji Gong, Duke Dan of Zhou) had overlooked, but rather because this Dharma was suitable for concealment. In the era of Emperor Yan (Yan Hao) and Emperor Hao, people had not yet used fire or grains, and could only eat meat and wear animal skins. Compassion and empathy had not yet sprouted. Without meat and animal skins, death would come immediately. Even if the great sages earnestly thought about how to save and exempt people from this predicament, life depended on these resources, and it was difficult to deprive them of them all at once. Therefore, they should be gradually guided to slowly open their wisdom. Thus, Suiren (the legendary inventor of fire-making) used fire to transform the raw and fishy food into cooked food. The transformation from raw and fishy to cooked food was the beginning of the germination of Buddhism. Why is that? Transforming raw and fishy food into cooked food gradually became difficult. Accumulating this gradual difficulty can lead to significant results. By the time of Shennong (the legendary inventor of agriculture and medicine), he further guided people, beginning to sow grains, and the people used grains as food. Filling the stomach and satisfying hunger could not be achieved with meat alone. In this way, the preservation of life and the reduction of killing became more prevalent. From then on, people's care and protection grew day by day. During the spring search, they avoided harming pregnant animals; during the summer weeding, they removed weeds that harmed the grains; during the autumn hunt and winter hunt, the lives harmed were indeed many. The difficulty of removing these all at once has already been explained earlier. The two sages, the Duke of Zhou and Confucius, broadened their doctrines slightly. Seeing animals alive, they could not bear to see them die; hearing the sounds of animals, they would not eat their meat. The cutting of grass and trees had to be done at certain times, and young animals and bird eggs could not be violated arbitrarily. Fishing should not be done to the point of depleting the resources, and farming should not involve burning the fields. Fishing should be done with a rod, not a net; shooting birds should be done only to flying birds, not those returning to their nests. Eating meat and wearing silk should be done only when one is old. Cattle, sheep, pigs, and dogs should not be killed without reason. These are the five branches of precepts, and another branch has been opened. As for indulging in wine, being obsessed with beauty, deceiving others with falsehoods, and seizing things for oneself, these are all forbidden by external classics (referring to Confucian classics), and there is no need to wait for Buddhist teachings. These four actions harm people. People are the leaders of all sentient beings. One action harms beasts. Beasts are the lowest of all living things. The ancient sages founded sects.

【English Translation】 Why do I say this? Before the Xia and Yin dynasties, books and records were scarce. After the Zhou dynasty received its mandate, the classics were completely preserved. Envoys from various regions, such as the 'Xiang Xu' (象胥, ancient officials in charge of translation) and 'Di Ti' (狄鞮, ancient officials in charge of receiving foreign guests), received their positions according to their respective locations. Tribute brought through multiple translations was summarized and included remote and desolate areas. However, the 'Eight Barbarians' (八蠻, a general term for the southern tribes in ancient China) and the 'Five Di' (五狄, a general term for the northern tribes in ancient China) were all ignorant and uneducated, unable to recognize writing or understand the meaning of teachings. They all presented tribute to the Zhou royal court and performed music in the ancestral temple. The secret path to the Western Lands (Xiguo) was not far. Although the horizontal writing on palm-leaf manuscripts (Ye Shu) differed from that of the Central Plains, profound meanings and wonderful principles naturally emerged from it. The Tang, Yu, and Three Dynasties (Tang Yao, Yu Shun, Xia, Shang, and Zhou) could not accommodate what had not existed before. The fact that it only appeared in the West was because the Dharma had not yet spread eastward. Was it not because the conditions in China at that time had not yet been opened? To seek the ultimate destination of the Dharma and explore its essential meaning, how could it be compared to the pleasures of the 'Four Barbarians' (四夷, a derogatory term for the surrounding minority ethnic groups in ancient China)? This was not something that the Duke of Zhou (姬公, Zhou Gong Dan) had overlooked, but rather because this Dharma was suitable for concealment. In the era of Emperor Yan (炎昊) and Emperor Hao, people had not yet used fire or grains, and could only eat meat and wear animal skins. Compassion and empathy had not yet sprouted. Without meat and animal skins, death would come immediately. Even if the great sages earnestly thought about how to save and exempt people from this predicament, life depended on these resources, and it was difficult to deprive them of them all at once. Therefore, they should be gradually guided to slowly open their wisdom. Thus, 'Suiren' (燧人氏, the legendary inventor of fire-making) used fire to transform the raw and fishy food into cooked food. The transformation from raw and fishy to cooked food was the beginning of the germination of Buddhism. Why is that? Transforming raw and fishy food into cooked food gradually became difficult. Accumulating this gradual difficulty can lead to significant results. By the time of 'Shennong' (神農氏, the legendary inventor of agriculture and medicine), he further guided people, beginning to sow grains, and the people used grains as food. Filling the stomach and satisfying hunger could not be achieved with meat alone. In this way, the preservation of life and the reduction of killing became more prevalent. From then on, people's care and protection grew day by day. During the spring search, they avoided harming pregnant animals; during the summer weeding, they removed weeds that harmed the grains; during the autumn hunt and winter hunt, the lives harmed were indeed many. The difficulty of removing these all at once has already been explained earlier. The two sages, the Duke of Zhou and Confucius, broadened their doctrines slightly. Seeing animals alive, they could not bear to see them die; hearing the sounds of animals, they would not eat their meat. The cutting of grass and trees had to be done at certain times, and young animals and bird eggs could not be violated arbitrarily. Fishing should not be done to the point of depleting the resources, and farming should not involve burning the fields. Fishing should be done with a rod, not a net; shooting birds should be done only to flying birds, not those returning to their nests. Eating meat and wearing silk should be done only when one is old. Cattle, sheep, pigs, and dogs should not be killed without reason. These are the five branches of precepts, and another branch has been opened. As for indulging in wine, being obsessed with beauty, deceiving others with falsehoods, and seizing things for oneself, these are all forbidden by external classics (referring to Confucian classics), and there is no need to wait for Buddhist teachings. These four actions harm people. People are the leaders of all sentient beings. One action harms beasts. Beasts are the lowest of all living things. The ancient sages founded sects.

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宜有次第。亦由佛戒殺人為業最重也。內聖外聖義均理一。而蔽理之徒封著外教。以為烹羊豢豕理固宜然。或者又云。若如釋氏之書。咸有緣報之業。則禹湯文武並受刳剔。周公孔子俱入鼎鑊。是何迷於見道若斯之篤耶。試尋斯證。可以有悟矣。

華陽先生難鎮軍均聖論

山民陶隱居仰咨

論云。前佛后佛其道不異。周室受命象寄狄鞮隨方受職。西國密涂厥路非遠。唐虞三代不容未有。事獨西限道未東流。非為姬公所遺。蓋由斯法宜隱。燧人火粒變腥為熟。蓋佛教之萌兆。周孔二聖宗條稍廣。見生不忍其死。聞聲不食其肉。草木斬伐有時。麛卵不得忘犯。又戒有五支。四者犯人。人為含靈之首。一者害獸。獸為生品之末。內聖外聖義均理一。咨曰。謹案佛經。一佛之興動逾累劫。未審前佛后佛相去宜幾。釋迦之現近在莊王。唐虞夏殷何必已有。周公不言。恐由未出。非關宜隱。育王造塔始敬王之世。既閻浮有四。則東國不容都無。夫子自以華禮興教。何宜乃說夷法。故嘆中國失禮。求之四夷。亦良有別意。且四夷之樂。裁出要荒之際。投諸四裔。亦密邇危羽之野。禹跡所至不及河源。越裳白雉尚稱重譯。則天竺罽賓久與上國殊絕。衰周以後時或有聞。故鄒子以為赤縣于㝢內。止是九中之一耳。漢初

【現代漢語翻譯】 現代漢語譯本：應該有次第。也是因為佛教戒殺生，認為殺人是最重的罪業。內聖和外聖的意義相同，道理是一致的。但是那些被矇蔽的人卻固守著外教的說法，認為宰殺羊和豬是理所當然的。有些人又說，如果像佛教的書中所說，一切都有因果報應，那麼禹、湯、文王、武王都要遭受剖腹挖心的懲罰，周公和孔子都要被放在鼎里烹煮。這是多麼執迷不悟啊！如果仔細探究這些論證，或許就能有所領悟了。

華陽先生質疑鎮軍均聖論

山民陶隱居請教

論中說，之前的佛和之後的佛，他們的道沒有不同。周朝承受天命，就像派狄鞮到各地任職一樣。西方的秘密道路，其實並不遙遠。唐堯、虞舜、夏、商、週三代，不可能沒有佛教。只是因為佛教的事情只在西方流傳，道沒有傳到東方。不是因為周公遺漏了，而是因為這種法宜於隱藏。燧人氏鉆木取火，把腥的東西變成熟的，這可以說是佛教的萌芽。周公和孔子的教義稍稍擴充套件了一些，他們主張『見其生不忍見其死，聞其聲不忍食其肉』。砍伐草木要有一定的時節，不能忘記保護幼小的動物和鳥卵。佛教的戒律有五條，其中四條是關於人的，人是所有有靈性的生物之首；一條是關於動物的，動物是所有生物中最末等的。內聖和外聖的意義相同，道理是一致的。請教：仔細查閱佛經，一尊佛的出現要經歷無數劫。不知道之前的佛和之後的佛相隔多久？釋迦牟尼佛出現在周莊王時期。唐堯、虞舜、夏、商時代怎麼可能已經有佛教了呢？周公沒有提到佛教，恐怕是因為佛教還沒有傳到東方，而不是因為佛教宜於隱藏。阿育王建造佛塔是在周敬王時期。既然閻浮提有四個部分，那麼東方的中國不可能完全沒有佛教。孔子自己用華夏的禮儀來教化人民，為什麼又要說夷狄的法呢？所以他感嘆中國失去了禮儀，要到四夷去尋找。這其中肯定有別的用意。而且四夷的音樂，只在偏遠的地方流傳。把它們投到四方邊遠地區，也靠近危羽的邊境。大禹的足跡沒有到達黃河的源頭，越裳氏進貢白雉還要經過多次翻譯，那麼天竺（India）和罽賓（Kashmir）長期以來和中國是隔絕的。衰敗的周朝以後，才偶爾聽到一些關於佛教的訊息。所以鄒衍認為中國在天下之內，只是九州之一罷了。漢朝初期

【English Translation】 English version: There should be an order. It is also because Buddhism prohibits killing, considering killing people the most serious sin. The meaning of inner sage and outer sage is the same, and the principle is consistent. However, those who are blinded adhere to the sayings of foreign religions, believing that slaughtering sheep and pigs is a matter of course. Some people also say that if, as stated in Buddhist scriptures, everything has cause and effect, then Yu, Tang, King Wen, and King Wu should all suffer the punishment of having their abdomens cut open and their hearts dug out, and Duke Zhou and Confucius should be cooked in cauldrons. How stubbornly deluded are they! If you carefully explore these arguments, you may gain some understanding.

Mr. Huayang's Questioning of General Zhenjun's Theory of Equal Sagehood

Mountain Dweller Tao Yinju humbly inquires

The theory says, 'The previous Buddha and the later Buddha, their paths are not different. The Zhou dynasty received the mandate of heaven, just like sending Di Yi to various places to take office. The secret path of the West is not far away. The Tang, Yu, Xia, Shang, and Zhou dynasties could not have been without Buddhism. It's just that Buddhist affairs only circulated in the West, and the Dao did not spread to the East. It's not because Duke Zhou omitted it, but because this Dharma is suitable for concealment. Suirenshi drilled wood to make fire, turning raw things into cooked ones, which can be said to be the germination of Buddhism. The teachings of Duke Zhou and Confucius expanded slightly, advocating 'seeing their life and not bearing to see their death, hearing their sound and not bearing to eat their meat.' Cutting down grass and trees should have a certain season, and one should not forget to protect young animals and bird eggs. The Buddhist precepts have five, four of which are about people, and people are the head of all sentient beings; one is about animals, and animals are the lowest of all living things. The meaning of inner sage and outer sage is the same, and the principle is consistent.' I humbly inquire: Carefully examining the Buddhist scriptures, the appearance of a Buddha takes countless kalpas. I don't know how long the previous Buddha and the later Buddha are separated by? Shakyamuni Buddha appeared during the reign of King Zhuang of Zhou. How could there have been Buddhism in the times of Tang Yao, Yu Shun, Xia, and Shang? Duke Zhou did not mention Buddhism, probably because Buddhism had not yet spread to the East, not because Buddhism was suitable for concealment. King Ashoka built pagodas during the reign of King Jing of Zhou. Since Jambudvipa (the world) has four parts, it is impossible for eastern China to have no Buddhism at all. Confucius himself used the rites of Huaxia (China) to teach the people, why should he talk about the laws of the barbarians? Therefore, he lamented that China had lost its rites and wanted to seek them in the four barbarians. There must be other intentions in this. Moreover, the music of the four barbarians only circulates in remote places. Throwing them to the four remote regions is also close to the borders of Weiyu. The footsteps of Yu did not reach the source of the Yellow River, and the Yuechang clan's tribute of white pheasants still had to go through multiple translations, so India (Tianzhú) and Kashmir (Jibin) have long been isolated from China. After the declining Zhou dynasty, some news about Buddhism was occasionally heard. Therefore, Zou Yan believed that China, within the world, was only one of the nine continents. In the early Han dynasty

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長安乃有浮圖而經像眇昧。張騫雖將命大夏。甘英遠屆安息。猶弗能宣譯風教闡揚斯法。必其發夢帝庭。乃稍就興顯。此則似如時致通閡。非關運有起伏也。若必以緣應有會。則昔之淳厚群生何辜。今之澆薄群生何幸。假使斯法本以救澆者。夫為罪莫過於殺。肉食之時殺孰甚焉。而方俟火粒甫為教萌。于大慈神力不有所躓乎。若粳糧未播。殺事難息。未審前時過去諸佛。復以何法為教。此教之萌起在何佛。兼四戒犯人。為報乍輕。一殺害獸受對更重。首輕末重亦為未達。夫立人之道。曰仁與義。周孔所云。聞聲不食。斬伐有時者。蓋欲大明仁義之道。于鳥獸草木。尚曰其然。況在乎人而可悖虐。非謂內惕寡。方意在緣報。睹跡或似。論情頓乖。不審于內外兩聖。其事可得是均以不。此中參差難用頓悟。謹備以咨洗。愿具啟諸蔽。

難云。釋迦之現。近在莊王。唐虞夏殷何必已有。周公不言。恐由未出。非關宜隱。育王造塔。始敬王之世。閻浮有四。則東國不容都無。答曰。釋迦出世年月不可得知。佛經既無年曆註記。此法又未東流。何以得知是周莊之時。不過以春秋魯莊七年四月辛卯恒星不見為據。三代年既不同。不知外國用何曆法。何因知魯莊之四月。是外國之四月乎。若外國用周正耶。則四月辛卯長曆惟是

【現代漢語翻譯】 現代漢語譯本： 在長安，雖然有佛寺，但佛經和佛像卻很少。張騫雖然奉命出使大夏（古代中亞地區），甘英也遠至安息（古代西亞地區），仍然不能翻譯和傳播佛教教義，弘揚佛法。一定是皇帝夢見了神佛，佛教才逐漸興盛起來。這似乎是時機到了，障礙自然消除，與命運的起伏無關。如果一定要說因緣成熟才有佛法，那麼以前淳樸的眾生有什麼罪過？現在澆薄的眾生又有什麼幸運？ 假如佛法本來是爲了拯救澆薄之人的，那麼罪過沒有比殺生更大的了。吃肉的時候，殺生不是最厲害的嗎？卻要等到稻穀開始種植，佛教才開始萌芽，這難道不是對大慈大悲的神力有所妨礙嗎？如果說稻穀沒有播種，殺生之事難以停止，那麼請問以前過去的諸佛，又是用什麼方法來教化眾生呢？這種佛教的萌芽是在哪一尊佛的時候呢？而且，犯四戒的人，所受的報應反而輕微，殺害動物所受的報應反而更重，這是頭輕腳重，也是不明白事理。建立人倫道德的方法，在於仁和義。周公和孔子說過，『聽到動物的哀鳴就不吃它的肉』，『砍伐樹木要有一定的時節』，這都是爲了大力闡明仁義之道。對於鳥獸草木，尚且要這樣，何況是對待人呢？怎麼可以違背仁義而殘暴虐待呢？這並不是說內心有所警惕就足夠了，而是要考慮到因緣果報。表面上看起來好像有道理，但從情理上來說，卻完全不合。不知道對於佛教和儒教這兩位聖人，這件事是否可以得到相同的評價？這裡面的差異很難一下子明白，所以特地請教，希望您能開導我，解除我的疑惑。

提問者說：釋迦牟尼佛出現的時間，離現在最近的是周莊王時期。唐堯、虞舜、夏、商、殷時期，怎麼一定會有佛教呢？周公沒有提到佛教，可能是因為佛教還沒有傳到中國，而不是因為應該隱瞞。阿育王建造佛塔，是在敬王時期。閻浮提（佛教中的世界）有四個大洲，那麼東方的中國不可能完全沒有佛教。回答說：釋迦牟尼佛出世的年月，無法得知。佛經中沒有年代記載，而且佛法還沒有傳入中國，怎麼能知道是周莊王時期呢？只不過是根據《春秋》記載，魯莊公七年四月辛卯日，恒星不見了。夏、商、週三代的歷法不同，不知道外國用的是什麼曆法？怎麼知道魯莊公的四月，就是外國的四月呢？如果外國用的是周朝的歷法，那麼四月辛卯日，經過推算，確實是那一天。

【English Translation】 English version: In Chang'an, although there were Buddhist temples, the Buddhist scriptures and images were scarce. Although Zhang Qian was sent on a mission to Daxia (ancient Central Asia), and Gan Ying reached Anxi (ancient West Asia), they still could not translate and propagate Buddhist doctrines, nor promote the Dharma. It must have been that the emperor dreamed of deities, and Buddhism gradually flourished. This seems to be a matter of timing, with obstacles naturally disappearing, and has nothing to do with the ups and downs of fate. If it must be said that the Dharma arises when conditions are ripe, then what is the fault of the pure-hearted beings of the past? And what is the fortune of the degenerate beings of the present? If the Dharma was originally intended to save the degenerate, then there is no greater sin than killing. When eating meat, isn't killing the most severe? Yet, it had to wait until rice cultivation began for Buddhism to sprout. Doesn't this hinder the power of great compassion? If it is said that without rice cultivation, killing cannot be stopped, then I ask, what methods did the Buddhas of the past use to teach beings? In which Buddha's time did this Dharma sprout? Moreover, those who violate the four precepts receive lighter retribution, while those who kill animals receive heavier retribution. This is putting the cart before the horse and shows a lack of understanding. The way to establish human morality lies in benevolence and righteousness. Zhou Gong and Confucius said, 'Do not eat meat when hearing the cries of animals,' and 'Felling trees should be done at specific times.' This is to greatly clarify the path of benevolence and righteousness. If this is the case for birds, beasts, plants, and trees, how much more so for humans? How can one violate benevolence and righteousness and be cruel and tyrannical? It is not enough to simply be inwardly vigilant; one must consider the causes and effects. On the surface, it may seem reasonable, but in terms of reason and sentiment, it is completely inconsistent. I wonder if this matter can be equally evaluated for both the Buddhist and Confucian sages? The differences here are difficult to understand all at once, so I specifically ask for guidance to dispel my doubts.

The questioner said: Shakyamuni Buddha's appearance was most recently during the reign of King Zhuang of Zhou. How could there necessarily have been Buddhism during the times of Emperors Yao, Shun, Xia, Shang, and Yin? The Duke of Zhou did not mention Buddhism, perhaps because Buddhism had not yet spread to China, not because it should be concealed. Emperor Ashoka built pagodas during the reign of King Jing. Jambudvipa (the world in Buddhism) has four continents, so it is impossible for eastern China to have no Buddhism at all. The answer is: The year of Shakyamuni Buddha's birth cannot be known. Buddhist scriptures do not have chronological records, and the Dharma has not yet spread to China, so how can one know that it was during the time of King Zhuang of Zhou? It is only based on the record in the 'Spring and Autumn Annals' that a fixed star was not seen on the Xinmao day of the fourth month of the seventh year of Duke Zhuang of Lu. The calendars of the Xia, Shang, and Zhou dynasties were different. I do not know what calendar foreign countries used. How can one know that the fourth month of Duke Zhuang of Lu was the fourth month of foreign countries? If foreign countries used the Zhou calendar, then the Xinmao day of the fourth month, after calculation, is indeed that day.

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五日了非八日。若用殷正耶周之四月殷之三月用夏正耶周之四月夏之二月。都不與佛家四月八日同也。若以魯之四月為證。則日月參差不可為定。若不以此為證。則佛生年月無證可尋。且釋迦初誕。唯空中自明。不云星辰不見也。瑞相又有日月星辰停住不行。又云。明星出時墮地方行七步。初無星辰不現之語。與春秋恒星不現。意趣永乖。若育王造塔是敬王之世。閻浮有四此道已流東國者。敬王以來至於六國。記注繁密曾無一概。育王立塔非敬王之時。又分明也。以此而推。則釋迦之興不容在近周世。公旦之情何得未有。難云。夫子自以華禮興教。何宜乃說夷法。故嘆中國失禮。求之四夷。亦良有別意。答曰。弘教次第前論己詳。不復重辯。

難云。四夷之樂裁出要荒之際。投諸四裔。亦密邇危羽之野。禹跡所至不及河源。越裳白雉尚稱重譯。則天竺罽賓久與上國殊絕。衰周以後時或有聞。故鄒子以為赤縣于㝢內。止是九州中之一耳。漢初長安乃有浮圖而經像眇昧。張騫雖將命大夏。甘英遠屆安息。猶弗能宣譯風教。必其發夢遆庭。乃稍興顯。此則似時有通礙。非關運有起伏也。答曰。本以西域路近而大法不被。此蓋由緣應未發。非謂其涂為遠也。其路既近而此法永不東流。若非緣應未至。何以致此。及后東被

【現代漢語翻譯】 現代漢語譯本 五日不同於八日。如果採用殷歷，那麼是周曆的四月，殷歷的三月；如果採用夏曆，那麼是周曆的四月，夏曆的二月。這都與佛家的四月八日不同。如果以魯歷的四月作為證據，那麼日月執行的差異無法確定。如果不以此作為證據，那麼佛陀出生的年月就無從考證。而且釋迦牟尼初生時，只有空中自然光明，沒有說星辰不見。瑞相中又有日月星辰停止執行。又說，『明星出現時，（釋迦牟尼）墮地行走七步。』最初沒有星辰不顯現的說法，與《春秋》中『恒星不見』的意趣永遠相悖。如果阿育王（Asoka，印度孔雀王朝的國王）造塔是在敬王（King Jing of Zhou，周敬王）的時代，閻浮提（Jambudvipa，指我們所居住的這個世界）有四座塔，此道（指佛教）已經流傳到東國，那麼從敬王到六國時期，記載繁多，卻沒有一個相關的記載。阿育王立塔不是在敬王時代，這一點也很明確。由此推斷，釋迦牟尼的出現不可能在靠近周朝的時代。周公旦（Duke of Zhou，周公）的情感怎麼可能沒有（記載）呢？ 有人質疑說：『孔子自己以華夏禮儀教化民眾，為何要宣揚夷狄的法？』所以感嘆中國失去禮儀，而到四夷去尋求，這其中也應該有特別的用意。回答說：弘揚教法的次第，前面已經詳細論述過，不再重複辯論。 有人質疑說：『四夷的音樂只在偏遠荒涼的地方出現，投向四方邊遠地區，也靠近危羽（古代傳說中的地名）的邊野。禹（Yu the Great，大禹）的足跡所到之處，沒有到達黃河源頭。越裳（古代國名）進貢白雉尚且被稱為需要多次翻譯，那麼天竺（India，古印度）和罽賓（Kashmir，古克什米爾）長期與上國隔絕。衰敗的周朝以後，有時或許有所耳聞。所以鄒衍（Zou Yan，戰國末期思想家）認為赤縣（China，中國）在宇宙內，只是九州中的一個而已。漢朝初期，長安才有佛圖（Stupa，佛塔），而經書和佛像非常少。張騫（Zhang Qian，西漢外交家）雖然奉命出使大夏（Bactria，古國名），甘英（Gan Ying，東漢外交家）遠至安息（Parthia，古國名），仍然不能宣揚翻譯佛教。一定是明帝夢見神人顯靈，才逐漸興盛起來。這似乎是時機上有阻礙，並非是命運有起伏。』回答說：本來是因為西域（Western Regions，指中國古代對中亞地區的稱謂）路途近，而大法（指佛法）沒有被傳播，這大概是因為因緣還沒有成熟，不是說那條路途遙遠。那條路既然很近，而此法（指佛法）永遠不向東流傳，如果不是因緣沒有到來，怎麼會這樣呢？等到後來向東傳播……

【English Translation】 English version The fifth day is not the eighth day. If using the Yin calendar, it would be the fourth month of the Zhou calendar and the third month of the Yin calendar; if using the Xia calendar, it would be the fourth month of the Zhou calendar and the second month of the Xia calendar. None of these coincide with the eighth day of the fourth month in Buddhism. If the fourth month of the Lu calendar is used as evidence, then the discrepancies in the movements of the sun and moon cannot be determined. If this is not used as evidence, then there is no way to verify the year and month of the Buddha's birth. Moreover, when Sakyamuni (釋迦初誕) was first born, there was only natural light in the sky, and it was not said that the stars were not visible. In the auspicious signs, it is also said that the sun, moon, and stars stopped moving. It is also said, 'When the morning star appeared, (Sakyamuni) fell to the ground and walked seven steps.' There was no mention of the stars not appearing at the beginning, which is forever contrary to the meaning of 'the constant stars did not appear' in the Spring and Autumn Annals. If King Asoka (Asoka, Indian Mauryan dynasty king) built the stupas during the reign of King Jing of Zhou (King Jing of Zhou, 周敬王), and there were four stupas in Jambudvipa (Jambudvipa, refers to the world we live in), and this path (referring to Buddhism) had already spread to the eastern countries, then from King Jing to the period of the Six Kingdoms, there are numerous records, but there is not a single relevant record. It is also clear that King Asoka did not build the stupas during the reign of King Jing. From this, it can be inferred that the emergence of Sakyamuni could not have been in an era close to the Zhou dynasty. How could the feelings of the Duke of Zhou (Duke of Zhou, 周公) not have been (recorded)? Someone questioned: 'Confucius himself used the rites of the Central Plains to educate the people, why should he promote the laws of the barbarians?' Therefore, he lamented that China had lost its rites and sought them in the four barbarians, and there should be a special intention in this. The answer is: The order of propagating the teachings has been discussed in detail before, and will not be debated again. Someone questioned: 'The music of the four barbarians only appears in remote and desolate places, and when directed to the distant regions, it is also close to the borders of Weiyu (an ancient legendary place name). The places reached by the footsteps of Yu (Yu the Great, 大禹) did not reach the source of the Yellow River. The tribute of white pheasants from Yuechang (an ancient country name) is still said to require multiple translations, then India (India, ancient India) and Kashmir (Kashmir, ancient Kashmir) have long been isolated from the upper country. After the declining Zhou dynasty, perhaps there were occasional mentions. Therefore, Zou Yan (Zou Yan, a thinker of the late Warring States period) believed that China (China, 中國) within the universe is only one of the nine provinces. In the early Han dynasty, there were stupas (Stupa, 佛塔) in Chang'an, but the scriptures and Buddha images were very few. Although Zhang Qian (Zhang Qian, a diplomat of the Western Han dynasty) was sent to Bactria (Bactria, an ancient country name) and Gan Ying (Gan Ying, a diplomat of the Eastern Han dynasty) reached Parthia (Parthia, an ancient country name), they still could not propagate and translate Buddhism. It must have been because Emperor Ming dreamed of a divine being appearing that it gradually flourished. This seems to be an obstacle in timing, not a rise and fall in fate.' The answer is: Originally, it was because the Western Regions (Western Regions, refers to the ancient Chinese term for Central Asia) were close, but the Great Dharma (referring to the Buddha's teachings) was not propagated, probably because the conditions were not yet ripe, not because the road was far. Since that road was very close, and this Dharma (referring to the Buddha's teachings) never spread eastward, if it were not for the conditions not arriving, how could this have happened? And later spread eastward...

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皆由緣應。宜發通礙。各有其時。前論已盡也。

難曰。若必以緣應有會。則昔之淳厚群生何辜。今之澆薄群生何幸。假使斯法本以救澆者。夫為罪莫過於殺。肉食之時殺孰甚焉。而方俟火粒甫為教萌。于大慈神力不有所躓乎。若粳糧未播。殺事難息。未審前時過去諸佛。復以何法為教。此教之萌起在何佛。兼四戒犯人為報乍輕。一殺害獸受對更重。首輕末重亦為未達。夫立人之道。曰仁與義。周孔所云。聞聲不食。斬伐以時者。蓋欲大明仁義之道。于鳥獸草木尚曰其然。況在乎人而可悖虐。非謂內惕寡。方意在緣報。睹跡或似。論情頓乖。不審于內外兩聖。其事可得是均以不。此中參差難用頓悟。謹備以咨洗。愿具啟諸蔽。

答曰。民資肉食而火粒未啟。便令不肉教豈得行。前論言之已具。不復重釋。眾生緣果所遭各有期會。當昔佛教未被。是其惡業盛時。后之聞法是其善業萌時。善惡各有其時。何關淳厚之與澆薄。五支之戒各有輕重。非殺戒偏重四支並輕。且五業雖異而互相發起。犯人之戒。人重故先出。犯獸之戒。獸輕故后被。訓記之道次第宜然。周公孔子漸弘仁惻。前論已詳。請息重辯。若必以釋教乖方域之理。外此自一家之學所不敢言。

廣弘明集卷第五 大正藏第 52 冊 No.

【現代漢語翻譯】 現代漢語譯本：一切都由因緣和合而生。應該疏通阻礙，因為各有其時機。之前的討論已經詳盡了。

提問：如果一定要說因緣和合才有結果，那麼過去淳樸時代的眾生有什麼罪過？現在澆薄時代的眾生又有什麼幸運？假設佛法本來是爲了救治澆薄之世，那麼罪過沒有比殺生更大的了。吃肉的時候，殺生哪個不是最嚴重的？卻要等到火耕農業出現才開始萌發戒殺的教義，這難道不是對大慈悲的神力有所妨礙嗎？如果粳米糧食沒有播種，殺生的事情就難以停止。不知道過去時代的諸佛，又是用什麼方法來教化眾生？這種教義的萌芽又是在哪位佛的時代？而且，四戒（指不殺生以外的戒律）的罪過，受報好像比較輕，唯獨殺害禽獸的罪過，受報反而更重。開始輕而後來重，這也算不上通達。建立人的道德，在於仁和義。周公、孔子所說，『聽到哀鳴之聲就不吃肉』，『砍伐樹木也要按照時節』，大概是爲了大力闡明仁義的道理。對於鳥獸草木尚且如此，何況是人，怎麼可以違背仁義而虐待呢？這並不是說內心缺少警惕，而是認為一切都在於因緣果報。表面上看起來或許相似，但從情理上來說卻大相逕庭。不知道從內（指佛法）外（指儒家）兩方面來看，這件事可以同樣看待嗎？這裡面的差異很難一下子明白，所以特地請教，希望能夠解除我的疑惑。

回答：百姓依賴肉食，而火耕農業還沒有開始，就命令他們不吃肉，這樣的教化怎麼能夠推行？之前的討論已經詳細說明了，不再重複解釋。眾生因緣果報所遭遇的事情，各有其時機。當過去佛教沒有傳播的時候，是他們惡業旺盛的時候；後來聽到佛法，是他們善業萌芽的時候。善惡各有其時機，這和淳樸還是澆薄有什麼關係？五戒各有輕重，不是說殺戒特別重，其他四戒就都輕。而且，五種罪業雖然不同，但會互相引發。違犯人戒，因為人重要，所以先說；違犯獸戒，因為獸輕微，所以後說。教導的順序本來就應該這樣。周公、孔子逐漸弘揚仁慈之心，之前已經詳細論述過了，請停止重複辯論。如果一定要認為佛教違背了中國的道理，這已經超出了我個人學識所能解答的範圍了。

《廣弘明集》卷第五 《大正藏》第52冊 No.

【English Translation】 English version: Everything arises from causes and conditions. Obstructions should be cleared, as each has its own time. The previous discussion has been exhaustive.

Objection: If it is necessarily the case that there must be a confluence of causes and conditions for something to occur, then what fault did the simple and honest beings of the past have? What fortune do the frivolous and superficial beings of the present have? Assuming that the Dharma was originally intended to save those who are frivolous, then what sin is greater than killing? When eating meat, which killing is not the most severe? Yet we must wait until fire-grain agriculture has just begun to sprout the teaching of abstaining from killing. Is this not an impediment to the power of great compassion? If rice grains have not been sown, the matter of killing will be difficult to stop. I do not know what Dharma the Buddhas of the past used to teach beings. In which Buddha's time did this teaching begin to sprout? Furthermore, the retribution for violating the four precepts (referring to precepts other than not killing) seems lighter, while the retribution for killing animals is heavier. The beginning is light and the end is heavy, which is not well understood. The way to establish humanity lies in benevolence and righteousness. As Zhou Gong (Duke of Zhou) and Confucius said, 'Upon hearing a cry of distress, one does not eat meat,' and 'Cutting down trees should be done according to the seasons.' This is to greatly clarify the principles of benevolence and righteousness. If this is the case even for birds, beasts, plants, and trees, how much more so for humans, who should not be treated cruelly against benevolence and righteousness? This is not to say that there is a lack of inner vigilance, but rather that everything lies in the retribution of causes and conditions. The appearances may seem similar, but in terms of reason and sentiment, they are vastly different. I do not know whether this matter can be regarded as the same from both the internal (referring to Buddhism) and external (referring to Confucianism) perspectives. The differences here are difficult to understand all at once, so I respectfully inquire, hoping to dispel my doubts.

Answer: If the people rely on meat for food and fire-grain agriculture has not yet begun, how can the teaching of not eating meat be implemented? The previous discussion has explained this in detail, and I will not repeat it. The circumstances that beings encounter due to causes and conditions each have their own timing. When Buddhism had not yet spread in the past, it was a time when their evil karma was flourishing; later, when they heard the Dharma, it was a time when their good karma was sprouting. Good and evil each have their own time, so what does this have to do with simplicity and honesty versus frivolity and superficiality? The five precepts each have their own weight; it is not that the precept of killing is particularly heavy while the other four precepts are all light. Moreover, although the five karmas are different, they mutually arise. Violating the precept against humans is mentioned first because humans are important; violating the precept against animals is mentioned later because animals are insignificant. The order of teaching should naturally be like this. Zhou Gong and Confucius gradually promoted benevolence and compassion, which has been discussed in detail previously. Please stop repeating the debate. If you insist that Buddhism violates the principles of China, this is beyond what I can answer with my personal knowledge.

Extensive Collection for the Propagation of Light, Volume 5 Taisho Tripitaka, Volume 52, No.

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2103 廣弘明集

廣弘明集卷第六

大唐西明寺沙門釋道宣撰

辯惑篇第二之二

列代王臣滯惑解上

有唐太史傅奕者。本宗李老猜忌釋門。潛圖芟剪用達其鄙。武德之始上書具述。既非經國當時遂寢。奕不勝其憤。乃引古來王臣訕謗佛法者二十五人。撰次品目名為高識傳。一帙十卷。抄於市賣欲廣其塵。又加潤飾增其罪狀。至於張魯據于漢中黃巾反於天下。斯並李門勃逆。皆覆而不顯非。謂篤論之文乎。若夫城高必頹木秀斯拔。惟我清峻。故有異道嫉之。不足怪其鄙吝。未見廝徒。皂隸有加惱辱。明非目翳何事屏除。故因其立言仍隨開喻。此則古來行事釋判天分。未廣見者謂為新致。聊陳舊解略顯由途。資此神開可稱高識。又傅氏寡識才用寄人。集敘時事廢興。太半坑殘焚蕩之事。可號非政所。須沙汰括撿之條。斯寔王化之本。故僧條俗格。代代滋彰。此乃禁非豈成除毀。傅氏通入廢限。是謂披毛之夫終淪塗炭。可悲之甚矣。奕學周子史意在誅除。搜揚列代論佛法者。莫委存廢。通疏二十五人。大略有二。初則崇敬佛法恐有淫穢。故須沙汰務得住持。二則憎嫉昌顯危身挾怨。故須除蕩以暢胸襟。初列住持王臣一十四人。傅奕高識傳。通列為廢除者。今簡則是興隆之人。宋世

【現代漢語翻譯】 現代漢語譯本 廣弘明集卷第六 大唐西明寺沙門釋道宣撰 辯惑篇第二之二 列代王臣滯惑解上 有唐朝的太史傅奕，原本尊崇李耳（老子），卻猜忌佛教。他暗中策劃刪減佛教，以達到他個人的卑劣目的。在武德年間初期，他上書朝廷，詳細陳述了他的觀點。但因為他的建議不符合治國之道，當時就被擱置了。傅奕對此非常憤恨，於是引用了古代以來誹謗佛法的二十五位王公大臣的事例，撰寫了一部名為《高識傳》的書，共十卷。他在市場上抄寫售賣，想要擴大他的影響。他還加以潤飾，增加了對佛教的罪狀。書中甚至將張魯佔據漢中，黃巾軍在天下作亂，這些李氏道教的叛逆行為，都掩蓋起來而不加說明。這能算是公正的評論文章嗎？如果說城墻高了必然會倒塌，樹木長得茂盛必然會被拔除，那麼只有我們佛教清凈高尚，所以才會被其他教派嫉妒。這並不值得奇怪。但從未見過地位低賤之人，像奴僕一樣，如此惱怒侮辱佛教。如果眼睛沒有毛病，為什麼要屏棄消除呢？所以，針對他的言論，仍然隨之進行開導勸解。這些都是自古以來的行事，釋迦牟尼佛早已判明，並非是新出現的。我只是陳述舊有的解釋，略微顯明其中的道理。憑藉這些神明的開示，才可以稱得上是『高識』。而且傅奕見識淺薄，才學依附於他人。他所收集敘述的時事，大多是坑殺僧人、焚燒寺廟的事情。這可以稱作是『非正』。必須要有沙汰篩選的條文，這才是王道教化的根本。所以僧人的戒律和世俗的規範，代代都在增加彰顯。這乃是禁止不合規矩的行為，怎麼能說是要除滅毀壞呢？傅奕將這些都歸入廢除的範圍，這真是披著人皮的畜生，最終會淪入塗炭之中，真是可悲啊！傅奕學習周朝的子史，意圖在於誅除佛教。他蒐集列代評論佛法的人，不論是贊成還是反對，都一概收錄，總共疏列了二十五人。大略有兩種目的：一是認為崇敬佛法可能會導致淫穢，所以需要沙汰篩選，務必使得僧人能夠安住修行；二是憎恨佛教昌盛顯揚，擔心危及自身，挾帶私怨，所以需要除滅盪滌，以暢快胸中的怨氣。他首先列舉了十四位護持佛法的王公大臣。傅奕的《高識傳》，通篇列舉的都是要廢除佛教的人。現在簡要說明，這些人實際上都是興隆佛教的人，例如宋朝的皇帝。

【English Translation】 English version Guang Hong Ming Ji, Volume 6 Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 2 of 'Debating Delusions' Resolving the Delusions of Past Kings and Ministers (Part 1) There was a Grand Historian of the Tang Dynasty named Fu Yi, who originally revered Li Er (Laozi) but harbored suspicion towards Buddhism. He secretly plotted to curtail Buddhism to achieve his own base goals. At the beginning of the Wude era, he submitted a memorial to the court, detailing his views. However, because his suggestions did not align with the principles of governing the country, they were shelved at the time. Fu Yi was deeply resentful of this, so he cited the examples of twenty-five kings and ministers from ancient times who had slandered Buddhism and compiled a book called 'Biographies of High Intellects,' consisting of ten volumes. He copied and sold it in the market, wanting to expand his influence. He also embellished it, adding accusations against Buddhism. The book even covered up the rebellious acts of Zhang Lu's occupation of Hanzhong and the Yellow Turban rebellion, which were related to Li's Daoism, without explaining them. Can this be considered a fair commentary? If it is said that high walls will inevitably collapse and flourishing trees will inevitably be uprooted, then it is only because our Buddhism is pure and noble that it is envied by other religions. This is not worth being surprised about. But it has never been seen that lowly people, like servants, would be so angrily insulting towards Buddhism. If the eyes are not diseased, why should they be discarded and eliminated? Therefore, in response to his statements, we still offer guidance and explanation. These are all matters that have been dealt with since ancient times, and Śākyamuni Buddha has already judged them. They are not newly emerging. I am merely stating the old explanations, slightly clarifying the reasons behind them. Relying on these divine revelations, one can be called a 'High Intellect.' Moreover, Fu Yi has shallow knowledge and his talent relies on others. The historical events he collected and narrated are mostly about the killing of monks and the burning of temples. This can be called 'non-governance.' There must be articles for sifting and selecting, as this is the foundation of the kingly way of teaching. Therefore, the precepts for monks and the norms for laypeople have been increasing and manifesting in every generation. This is to prohibit irregular behavior; how can it be said to be eliminating and destroying? Fu Yi includes these within the scope of abolishment, which is truly a beast in human skin, who will eventually fall into the mire. It is truly lamentable! Fu Yi studied the histories of the Zhou Dynasty, intending to eliminate Buddhism. He collected people from past generations who commented on Buddhism, regardless of whether they were in favor or against it, and listed a total of twenty-five people. Roughly, there are two purposes: first, he believes that revering Buddhism may lead to obscenity, so there is a need for sifting and selecting, to ensure that monks can live in peace and practice; second, he hates the prosperity and manifestation of Buddhism, fearing that it will endanger himself, harboring personal grudges, so there is a need to eliminate and cleanse it, to relieve the resentment in his heart. He first listed fourteen kings and ministers who supported Buddhism. Fu Yi's 'Biographies of High Intellects' lists all those who want to abolish Buddhism. Now, to briefly explain, these people are actually those who promoted Buddhism, such as the emperors of the Song Dynasty.

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祖唐高祖王度顏延之蕭摹之周朗虞愿張普惠李㻛衛元嵩顧歡邢子才高道讓盧思道

二列毀滅王臣一十一人。傅奕高識傳。列為高識之人。今尋乃是廢滅者。魏大武周高祖蔡謨劉晝陽炫之荀濟章仇子陀劉惠琳范縝李緒傅奕(減省除滅半之)王文同

初序沙汰僧眾者。夫以稊稂之穢青田。榮華之弊白首者。良有以也。故六群之過興舍衛。十濫之偽起毗離。大聖因立條章。無學由而正犯。遂有七擯量其小失。四法拔其大愆。張網目而示三千。顯律儀而陳八萬。故得正像咸稱有道內外同號無塵。自法漸王門。金科之刑無墜。僧羅海岳。藏疾之隙滋章。舉統以法繩之。烹鮮之儀可覿。隨機以時勸勉。握泥之喻自鄰。人誰無過。垂珠之誡有津。丑跡易欣。掩耳之夫難睹。所以宋唐兩帝王顏等賢。鑒物性之昏明曉時緣之淳薄。縱釋門之紛蕩。則淄澠一亂。彈僧徒之得失。則涇渭殊流斥貪競之鄙夫。毀藏積之僧滓。存高尚之道德。廷重惠以攝人。至如漢魏齊梁之為政也。恢恢天網取漏吞舟。察察王政事兼苛濫。所以大弘佛法通濟於五乘。該洽明時陶漸于清濁。使濁者知歸令自新于大造。清者容養悟適化之多方。其猶大赦天下。逋逃因之改容。忘瑕納眾。群小以之遷善。堯舜豈非聖主而化不及丹朱。漢祖焉樂亂階而亮貫高之

【現代漢語翻譯】 現代漢語譯本 祖唐高祖王度（姓名，生卒年不詳）顏延之（4世紀末-5世紀初，南朝宋文學家）蕭摹之（生卒年不詳，南朝書法家）周朗（生卒年不詳，南北朝時期人物）虞愿（460-518，南朝梁官員、學者）張普惠（生卒年不詳，南北朝時期人物）李㻛（生卒年不詳，唐朝宗室）衛元嵩（571-617，隋朝道士）顧歡（428-487，南朝宋道教學者）邢子才（5世紀末-6世紀初，北朝文學家）高道讓（生卒年不詳，北齊官員）盧思道（531-582，北齊文學家）

二列毀滅王臣一十一人。傅奕（555-639，唐朝官員，反佛人士）《高識傳》。列為高識之人。今尋乃是廢滅者。魏大武、周高祖、蔡謨（281-356，東晉大臣）、劉晝（480-546，北齊文學家）、陽炫之（生卒年不詳，北魏官員，著有《洛陽伽藍記》）、荀濟（生卒年不詳，南北朝時期人物）、章仇子陀（生卒年不詳，北齊官員）、劉惠琳（生卒年不詳，南北朝時期人物）、范縝（450-515，南朝梁唯物主義哲學家）、李緒（生卒年不詳，南北朝時期人物）、傅奕(減省除滅半之)、王文同（生卒年不詳，唐朝官員）

初序沙汰僧眾者。夫以稊稂之穢青田。榮華之弊白首者。良有以也。故六群之過興舍衛（古印度城市，佛陀傳法的主要地點之一）。十濫之偽起毗離（古印度城市，佛教早期分裂的地點之一）。大聖因立條章。無學由而正犯。遂有七擯量其小失。四法拔其大愆。張網目而示三千。顯律儀而陳八萬。故得正像咸稱有道內外同號無塵。自法漸王門。金科之刑無墜。僧羅海岳。藏疾之隙滋章。舉統以法繩之。烹鮮之儀可覿。隨機以時勸勉。握泥之喻自鄰。人誰無過。垂珠之誡有津。丑跡易欣。掩耳之夫難睹。所以宋唐兩帝王顏等賢。鑒物性之昏明曉時緣之淳薄。縱釋門之紛蕩。則淄澠一亂。彈僧徒之得失。則涇渭殊流斥貪競之鄙夫。毀藏積之僧滓。存高尚之道德。廷重惠以攝人。至如漢魏齊梁之為政也。恢恢天網取漏吞舟。察察王政事兼苛濫。所以大弘佛法通濟於五乘。該洽明時陶漸于清濁。使濁者知歸令自新于大造。清者容養悟適化之多方。其猶大赦天下。逋逃因之改容。忘瑕納眾。群小以之遷善。堯舜豈非聖主而化不及丹朱。漢祖焉樂亂階而亮貫高之

【English Translation】 English version Zu Tang Gaozu Wang Du (name, birth and death year unknown), Yan Yanzhi (late 4th century - early 5th century, Southern Dynasty Song Dynasty writer), Xiao Mo Zhi (birth and death year unknown, Southern Dynasty calligrapher), Zhou Lang (birth and death year unknown, figure in the Northern and Southern Dynasties), Yu Yuan (460-518, Southern Dynasty Liang Dynasty official, scholar), Zhang Puhui (birth and death year unknown, figure in the Northern and Southern Dynasties), Li Yi (birth and death year unknown, Tang Dynasty clan member), Wei Yuansong (571-617, Sui Dynasty Taoist), Gu Huan (428-487, Southern Dynasty Song Dynasty Taoist scholar), Xing Zicai (late 5th century - early 6th century, Northern Dynasty writer), Gao Daorang (birth and death year unknown, Northern Qi official), Lu Sidao (531-582, Northern Qi writer)

The second category lists eleven kings and ministers who were destroyed. Fu Yi's (555-639, Tang Dynasty official, anti-Buddhist) 'Biography of High Knowledge' lists him as a person of high knowledge. Now, upon investigation, they are those who were abolished. Emperor Taiwu of Wei, Emperor Gaozu of Zhou, Cai Mo (281-356, Eastern Jin Dynasty minister), Liu Zhou (480-546, Northern Qi writer), Yang Xuanzhi (birth and death year unknown, Northern Wei official, author of 'Records of the Buddhist Monasteries of Luoyang'), Xun Ji (birth and death year unknown, figure in the Northern and Southern Dynasties), Zhang Chou Zituo (birth and death year unknown, Northern Qi official), Liu Huilin (birth and death year unknown, figure in the Northern and Southern Dynasties), Fan Zhen (450-515, Southern Dynasty Liang Dynasty materialist philosopher), Li Xu (birth and death year unknown, figure in the Northern and Southern Dynasties), Fu Yi (reducing and eliminating half of them), Wang Wentong (birth and death year unknown, Tang Dynasty official).

The initial preface discusses the sorting and sifting of the monastic community. It is indeed for good reason that tares defile the green fields, and that the flaws of prosperity lead to white hair. Therefore, the transgressions of the 'group of six' arose in Savatthi (ancient Indian city, one of the main places where the Buddha taught). The falsehoods of the 'ten excesses' arose in Vaishali (ancient Indian city, site of an early schism in Buddhism). The Great Sage thus established rules and regulations. Those beyond learning still committed offenses. Consequently, there are the 'seven expulsions' to measure minor faults, and the 'four methods' to uproot major transgressions. Spreading the net with its meshes reveals the three thousand rules. Manifesting the Vinaya displays the eighty-four thousand teachings. Thus, the periods of the Correct Dharma and the Semblance Dharma were both praised as having the Way, and both internally and externally were called 'without defilement'. Since the Dharma gradually influenced the royal court, the golden laws of punishment did not fall into disuse. The monastic community was as vast as the mountains and seas, and the opportunities to conceal faults increased. Upholding the principles to discipline them is like witnessing the ceremony of cooking fresh fish. Offering timely encouragement according to circumstances is akin to the parable of holding mud. Who is without fault? The admonition of the hanging pearl has its value. Ugly traces are easily welcomed, but the man who covers his ears is difficult to see. Therefore, the emperors and kings of the Song and Tang dynasties, and the wise men like Yan, discerned the darkness and light of things, and understood the purity and impurity of the times. Allowing the Buddhist community to be chaotic is like the Zi and Mian rivers becoming one muddy stream. Criticizing the gains and losses of the monks is like the Jing and Wei rivers flowing in separate courses. Reject the base men who are greedy and competitive. Destroy the accumulated possessions of the dregs of the Sangha. Preserve the noble morality. Extend great kindness to win people over. As for the governance of the Han, Wei, Qi, and Liang dynasties, the vast net of heaven still allows leaks and swallows boats. The meticulous royal government is both strict and excessive. Therefore, the Great Dharma is widely promoted, universally benefiting the five vehicles. It encompasses and harmonizes with the enlightened times, gradually transforming purity and impurity. It enables the impure to know where to return, allowing them to renew themselves in the great creation. It allows the pure to be nurtured, enabling them to understand the many ways of adapting to transformation. It is like a general amnesty throughout the world, where fugitives change their appearance because of it. Forgetting flaws and accepting the masses, the petty men improve themselves because of it. Were Yao and Shun not sage rulers, yet their transformation did not reach Danzhu? Did Emperor Gao of Han enjoy the chaotic court, yet Liang Guangaos loyalty penetrated it?

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逆。孔門季路雖僻而預升堂。釋種達多乃邪而參清眾。是知權道抑揚神機利用。或收或縱。事出乘時。後序除廢三寶意者。夫以保形存命有生之所貴。重財愛食鄙俗之共珍。故位稱大寶。無以摧于死王。力拔青山。莫有亡于老病。斯佛教也。故四山常逼王位非常。三相恒遷生涯有數。斯實錄也。俗有讖記之傳。不知由何而得。或云口授。或述符圖。虛然顯密佈露士俗。竊以五運更襲帝者一人自。余凡叟誰之顧錄。周祖已前有忌黑者。云有黑人次膺天位。故齊宣惶怖欲誅稠禪師。稠以情問。云有黑人當臨天位。稠曰。斯浪言也。黑無過漆。漆可作耶。齊宣妄解手殺第七弟渙。故可笑也。周太祖初承俗讖。我名黑泰可以當之。既入關中改為黑皂。朝章野服咸悉同之。令僧衣黃以從讖緯。武帝雄略初不齒之。張賓定霸。元嵩賦詩。重道疑佛將行廢立。有實禪師者。釋門之望帝亦欽重。私問后運是誰應得。實曰。非僧所知。帝曰。如讖所傳云黑者應得。僧多衣黑。竊有所疑。實曰。僧但一身誰所扶翼。決非僧也。帝曰。僧非得者。黑者是誰。實曰。至尊大人保信浪語。外相若聞豈言至聖。黑者大有老烏亦黑。大豆亦黑。如是非一。可亦得耶。帝聞有姓。烏姓竇者。假過誅之元其情本。疑意在釋。遂即蕩除。魏太武本是戎鄉。素

【現代漢語翻譯】 現代漢語譯本：

這是與正道相悖的。孔子的學生季路雖然行為有些偏激，但最終也登入了學堂。釋迦牟尼的後代達多雖然行為不正，但也參與了清凈的僧眾。由此可知，權宜之道的運用在於靈活變通，時而壓制，時而放縱，一切都應順應時勢。

至於後序中廢除三寶（佛、法、僧）的意圖，那是因為保全生命是所有生物都珍視的，而重視錢財和食物是庸俗之人的共同特點。所以，『位』被稱為『大寶』，沒有什麼能摧毀死亡的威脅；即使有拔起青山的力氣，也無法逃脫衰老和疾病的侵襲。這就是佛教所揭示的真理。因此，四座大山（生、老、病、死）常常逼迫著我們，王位也並非永恒不變，世間萬物都在不斷變化，生命是有限的。這才是真實的記錄。

世俗間流傳著一些預言，不知道是從哪裡來的。有人說是口頭傳授，有人說是根據符圖推演。這些預言虛虛實實，公開或秘密地在士人和百姓中傳播。我認為，五德循環更替，只有帝王才會被關注，像我這樣的普通人，誰會理睬呢？

北周開國皇帝周太祖宇文泰之前，有人忌諱『黑』字，說會有黑人來繼承天位。所以北齊的宣帝非常害怕，想要誅殺稠禪師。稠禪師問他原因，宣帝說：『有人說會有黑人來臨天位。』稠禪師說：『這是無稽之談。黑不過是漆的顏色，漆能做什麼呢？』齊宣帝錯誤地理解了這句話，殺死了他的第七個弟弟宇文渙，真是可笑。

周太祖最初相信世俗的預言，認為自己的名字『黑泰』可以應驗。進入關中后，便改名為『黑皂』，朝廷的章服和百姓的服飾都與黑色相同。他還命令僧人穿黃色衣服，以迎合讖緯之說。周武帝宇文邕雄才大略，最初並不相信這些。張賓幫助他成就霸業，元嵩寫詩勸諫，武帝開始懷疑佛教，想要廢除佛教。當時有一位有實禪師，是佛教界的領袖，武帝也很敬重他。武帝私下問他：『未來的國運會應在誰身上？』有實禪師說：『這不是僧人所能知道的。』武帝說：『如果像預言所說，會應在黑人身上，而僧人大多穿黑色衣服，我對此有些懷疑。』有實禪師說：『僧人只是孤身一人，沒有誰能扶持他，肯定不是僧人。』武帝說：『如果不是僧人得到天下，那麼黑人是誰呢？』有實禪師說：『陛下您太相信那些虛妄的傳言了。如果讓外人聽見，豈不是說您不夠聖明？黑色的東西有很多，老烏鴉是黑色的，大豆也是黑色的，像這樣的例子數不勝數，難道他們也能得到天下嗎？』武帝聽后，認為有姓烏和姓竇的人，就假借其他罪名誅殺了他們，實際上是想剷除佛教。於是就開始了滅佛行動。

北魏太武帝拓跋燾本是北方少數民族出身，一向……

【English Translation】 English version:

This is contrary to the right path. Although Ji Lu (a disciple of Confucius) was eccentric, he eventually ascended to the hall of learning. Although Da Duo (a descendant of Shakyamuni) was wicked, he participated in the pure assembly. From this, it is known that the expedient way lies in flexibility, sometimes suppressing and sometimes releasing, all in accordance with the times.

As for the intention in the postscript to abolish the Three Jewels (Buddha, Dharma, Sangha), it is because preserving life is valued by all living beings, and valuing wealth and food is a common characteristic of vulgar people. Therefore, 'position' is called 'great treasure', and nothing can destroy the threat of death; even with the strength to lift green mountains, one cannot escape the ravages of old age and disease. This is the truth revealed by Buddhism. Therefore, the four mountains (birth, old age, sickness, and death) constantly press upon us, the throne is not eternal, all things in the world are constantly changing, and life is finite. This is the true record.

Some prophecies circulate in the world, and it is not known where they come from. Some say they are passed down orally, and some say they are deduced from talismans. These prophecies are both true and false, and are spread openly or secretly among scholars and common people. I think that the five elements cycle and change, and only the emperor will be noticed. Who would care about ordinary people like me?

Before Emperor Tai Zu of the Northern Zhou Dynasty, Yuwen Tai, some people were wary of the word 'black', saying that a black person would inherit the throne. Therefore, Emperor Xuan of the Northern Qi Dynasty was very afraid and wanted to kill Chan Master Chou. Chan Master Chou asked him the reason, and Emperor Xuan said: 'Some people say that a black person will ascend to the throne.' Chan Master Chou said: 'This is nonsense. Black is just the color of lacquer, what can lacquer do?' Emperor Xuan of Qi misunderstood this sentence and killed his seventh brother, Yuwen Huan, which is ridiculous.

Emperor Tai Zu of Zhou initially believed the secular prophecies, thinking that his name 'Hei Tai' (Black Tai) could be fulfilled. After entering Guanzhong, he changed his name to 'Hei Zao' (Black Zao), and the court's attire and the people's clothing were the same as black. He also ordered monks to wear yellow clothes to cater to the apocryphal texts. Emperor Wu of Zhou, Yuwen Yong, was ambitious and talented, and did not believe in these things at first. Zhang Bin helped him achieve hegemony, and Yuan Song wrote poems to advise him. Emperor Wu began to suspect Buddhism and wanted to abolish it. At that time, there was a Chan Master You Shi, who was a leader in the Buddhist community, and Emperor Wu also respected him very much. Emperor Wu privately asked him: 'Who will the future national fortune fall on?' Chan Master You Shi said: 'This is not something that monks can know.' Emperor Wu said: 'If, as the prophecy says, it will fall on a black person, and most monks wear black clothes, I have some doubts about this.' Chan Master You Shi said: 'Monks are just alone, and no one can support them, it is definitely not monks.' Emperor Wu said: 'If it is not the monks who get the world, then who is the black person?' Chan Master You Shi said: 'Your Majesty, you believe too much in those false rumors. If outsiders hear it, wouldn't they say that you are not wise enough? There are many black things, old crows are black, soybeans are also black, there are countless examples like this, can they also get the world?' After hearing this, Emperor Wu thought that there were people with the surnames Wu and Dou, so he killed them under the pretext of other crimes, actually wanting to eliminate Buddhism. Thus, he began the campaign to destroy Buddhism.

Emperor Tai Wu of the Northern Wei Dynasty, Tuoba Tao, was originally from a northern minority, and always...

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無文墨。八歲登位。一信崔浩。故兩帝厚身信讒信讖。陵殘佛化自取殃及。旋踵更興。興由時來。不在人力。故經傳云。佛化惟遠終於六萬歲時住持。小聖功在九億無學。不可削也。蔡謨已下上事諸賢。並挾私忿于僧有隙。發憤忘身。何況佛法。極筆而書罪狀。深文而掛刑網。禿賊以驚視聽。妖胡而動王臣且律令條章。未若凝脂之密。滔滔天網自有陷目之夫。言賊斯即盜科。述妖乃當死例。書表盛云妖賊。未識妖賊是誰。可謂匿名之書。足投諸火。如須勘檢虛跡自形。前後上事雖有十賢。荀濟一夫差有才用。自余連寫未足人聞。傅奕後來謂自脫穎。言無典據才氣虛劣。瓦礫云寶。賢愚所輕。然素本無道門起家。貧賤投僧乞貸。不遂所懷。蓄憤致嫌固其本志。武德之始西來入京。投道士王巋。巋道左之望。都邑所知。見其飢寒延居私宅。巋通人也。待以上賓。三數日間。遂通其婦入堂宴語。曾不避人。巋有兄子為僧。寺近巋宅。因往見之。奕大瞋怒。僧便告巋。巋初不信曰。傅奕貧士。我將接在宅。豈為不軌耶。僧曰。叔若有疑。可一往視。相將至宅。果如所言。巋掩氣而旋。巋有女婿為果毅。常以為言。奕既竊妻而傅妖不可算矣。如唐吏部唐臨冥報所傳。神為泥人。固其宜哉。如別所顯。

隋大業八年。天子在

【現代漢語翻譯】 現代漢語譯本： 無文墨（沒有文化）。八歲登基。只信任崔浩（北魏大臣）。因此北魏太武帝和魏孝文帝都因為自身原因聽信讒言和讖語。摧殘佛法，自取災禍。雖然很快又復興，但復興是時勢使然，並非人力所能及。所以經典中說，佛法教化長遠，最終會在六萬歲時停止住世。小乘聖者的功德在於九億無學（阿羅漢），是不可磨滅的。蔡謨（東晉大臣）以下的上書的那些賢士，都因為個人私憤與僧人有嫌隙，發憤忘身。更何況是佛法呢？他們極盡筆墨來書寫僧人的罪狀，用嚴苛的法律來設定陷阱。用『禿賊』這樣的稱呼來驚嚇百姓，用『妖胡』這樣的稱呼來動搖王臣。況且律令條文，也沒有像凝固的油脂那樣嚴密，滔滔天網自然有被矇蔽的人。說人是『賊』，就按盜竊罪來判；說人是『妖』，就按死罪來判。奏章中大肆宣揚『妖賊』，卻不知道誰才是真正的妖賊。這可以說是匿名書信，應該扔到火里燒掉。如果需要調查覈實，虛假的痕跡自然會顯露出來。前後上書的雖然有十位賢士，但只有荀濟（北魏大臣）一人有些才幹，其餘的人連寫出來都不值得一提。傅奕（唐朝官員）後來上書，自以為是脫穎而出。但他的言論沒有典籍依據，才氣虛弱，把瓦礫當成寶貝，被賢明的人所輕視。況且他原本是道門出身，貧賤時投靠僧人乞求幫助，沒有達到目的，於是心懷怨恨，產生嫌隙，這本來就是他的本性。唐朝武德年間開始，從西方來到京城，投靠道士王巋（唐朝道士）。王巋是道教中的領袖人物，都城裡的人都知道。王巋見他飢寒交迫，就收留他在自己家裡。王巋是個通情達理的人，以上賓之禮待他。但過了幾天，傅奕竟然和王巋的妻子私通，在廳堂里宴飲說話，毫不避諱。王巋有個侄子是僧人，寺廟離王巋家很近，因此去拜訪王巋。傅奕非常生氣。僧人就告訴了王巋。王巋起初不相信，說：『傅奕是個貧窮的讀書人，我把他接到家裡，他怎麼會做出不軌的事情呢？』僧人說：『叔父如果懷疑，可以去看一看。』於是兩人一起到王巋家，果然如僧人所說。王巋氣得說不出話。王巋有個女婿是果毅都尉，經常把這件事告訴別人。傅奕既然偷竊別人的妻子，又傳播妖言，他的罪惡是數不清的。正如唐朝吏部唐臨在《冥報記》中所記載的，神像用泥土做成，這是很合適的。這些在其他地方已經顯現出來了。 隋朝大業八年，天子在……

【English Translation】 English version: He was unlettered (without culture). He ascended the throne at the age of eight. He only trusted Cui Hao (an official of the Northern Wei Dynasty). Therefore, Emperor Taiwu of Northern Wei and Emperor Xiaowen of Wei, due to their own reasons, listened to slander and prophecies. They destroyed Buddhism and brought disaster upon themselves. Although it was quickly revived, the revival was due to the times, not human effort. Therefore, the scriptures say that the Buddha's teachings are far-reaching and will eventually cease to exist in the world at the age of sixty thousand. The merit of the Hinayana saints lies in the nine hundred million Arhats, which cannot be erased. The scholars who submitted memorials from Cai Mo (an official of the Eastern Jin Dynasty) downwards all had personal grievances and grudges against the monks, and they were determined to forget themselves. How much more so against Buddhism? They exhausted their writing skills to write about the crimes of the monks, and used harsh laws to set traps. They used terms like 'bald bandits' to frighten the people, and terms like 'demon barbarians' to shake the king and his ministers. Moreover, the laws and regulations are not as tight as solidified grease, and the vast net of heaven naturally has those who are blinded. To say someone is a 'bandit' is to judge them as a thief; to say someone is a 'demon' is to judge them as deserving death. The memorials loudly proclaimed 'demon bandits,' but they did not know who the real demon bandits were. This can be said to be an anonymous letter, which should be thrown into the fire and burned. If it is necessary to investigate and verify, the false traces will naturally be revealed. Although there were ten virtuous scholars who submitted memorials before and after, only Xun Ji (an official of the Northern Wei Dynasty) had some talent, and the rest were not worth mentioning even if they were written down. Fu Yi (an official of the Tang Dynasty) later submitted a memorial, thinking that he was standing out from the crowd. But his words had no basis in the classics, his talent was weak, he regarded rubble as treasure, and he was despised by the wise. Moreover, he originally came from a Taoist background, and when he was poor and lowly, he relied on monks to beg for help. When he did not achieve his goals, he harbored resentment and developed grudges, which was originally his nature. At the beginning of the Wude era of the Tang Dynasty, he came to the capital from the west and relied on the Taoist Wang Kui (a Taoist of the Tang Dynasty). Wang Kui was a leading figure in Taoism, and everyone in the capital knew him. Seeing that he was hungry and cold, Wang Kui took him in at his home. Wang Kui was an understanding person and treated him as an honored guest. But after a few days, Fu Yi actually had an affair with Wang Kui's wife, and they feasted and talked in the hall, without any avoidance. Wang Kui had a nephew who was a monk, and the temple was close to Wang Kui's house, so he went to visit Wang Kui. Fu Yi was very angry. The monk then told Wang Kui. Wang Kui initially did not believe it, saying, 'Fu Yi is a poor scholar, I took him into my home, how could he do such a thing?' The monk said, 'Uncle, if you have doubts, you can go and see.' So the two of them went to Wang Kui's house, and it was indeed as the monk said. Wang Kui was so angry that he could not speak. Wang Kui had a son-in-law who was a Guoyi Duwei (military officer), and he often told others about this matter. Since Fu Yi stole another man's wife and spread demonic words, his sins are countless. As recorded in the Ming Bao Ji by Tang Lin of the Tang Dynasty Ministry of Personnel, it is appropriate that the gods are made of mud. These things have already been revealed elsewhere. In the eighth year of the Daye era of the Sui Dynasty, the emperor was at...

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遼。有王文同者。郊東王堡人也。夙與僧爭水硙之利。敕令巡問軍實。乃矯詔集僧。三木加身考令云反。並令引邑議同謀遂誅剪僧徒于河間郡。殺道俗近一千人。傳符達于蒲州。酷聲遍於天下。時竇慶為河東太守。以狀奏聞。帝大怒。于河間戮之。未及加刑。百姓臠之生啖。乃及於土地。以此反例下述。反僧亦相符。此然初因僧起謗毀佛法。咸因宿忿。不思累劫之溺。而欲一時之快。泄在帝臣非關上事。非位不謀。已如前咎。徒為舉斧終陷磨胸。故集者隨傳敘之。庶後葉之龜鏡也。後魏世祖周高祖宋世祖唐高祖趙王度晉蔡謨宋顏延之宋蕭摹之宋周朗宋虞愿魏張普濟魏李㻛齊劉晝魏楊炫之

後魏世祖太武皇帝

初立道學。置道壇廢佛宗。

帝姓托跋氏。諱伏厘。后名燾。鮮卑胡人之別種也。西晉之亂有托跋盧。據有朔方。晉就封為代王。盧孫舍翼鞬或云圭。部落逾盛。眾十萬。北連雲中西據陰山。雲中南去漢塞四千里。以東晉孝武太元初。南至朔東三百里。平城為都二十餘歲。依華造殿宗事佛道。登位三十四年。至晉帝隆安中。第三主托跋燾立。時年八歲。尚在幼沖。信任司徒崔浩。浩尤不信佛。情重李老仙術。以道德經授帝令諷味。因便重之。登位二年召天下方士。有道士寇謙之者。道門之魁杰也

【現代漢語翻譯】 現代漢語譯本： 遼國有個叫王文同的人，是郊東王堡人。他一直與僧人爭奪水硙的利益。他奉命巡查軍隊的實際情況，竟然假傳聖旨召集僧人，用夾棍等刑具嚴刑拷打，誣陷他們謀反，並命令地方官員共同商議，最終在河間郡誅殺僧侶，殺害僧俗近一千人。通報的文書傳到蒲州，他的殘暴之名傳遍天下。當時竇慶擔任河東太守，將此事上奏朝廷。皇帝大怒，在河間將王文同處死。還沒來得及行刑，百姓就將他活剮生吃，甚至連土地都被挖了出來。以此作為反面的例子告誡後人，反對僧人的行為也應如此。這些事情最初都是因為僧人而起，誹謗佛法，都是因為長久以來的怨恨。他們不考慮累世的沉淪，卻想一時痛快。在皇帝大臣面前發泄私憤，這並非是下屬應該參與的事情。沒有相應的地位，就不應該謀劃相應的事情，否則就會重蹈覆轍。最終只會像舉起斧頭砍自己，最終陷入磨盤碾壓的境地。所以將這些事情收集起來，流傳下去，希望可以作為後世的借鑑。 後魏世祖太武皇帝 最初推崇道學，設立道壇，廢除佛教。 皇帝姓拓跋氏（鮮卑族的一個姓氏），名伏厘，后改名燾。是鮮卑胡人的一個分支。西晉動亂時，有拓跋盧佔據朔方。晉朝就封他為代王。拓跋盧的孫子舍翼鞬，也有人說是拓跋圭，部落越來越強大，人口達到十萬。北部連線雲中，西部佔據陰山。雲中距離漢朝邊塞四千里。在東晉孝武帝太元年間，向南到達朔東三百里。以平城為都城二十多年，模仿漢人建造宮殿，崇尚佛道。登基三十四年，到晉帝隆安年間，第三代君主拓跋燾即位，當時年僅八歲。當時他還年幼，信任司徒崔浩。崔浩尤其不信佛，推崇李老（老子）的仙術，用《道德經》教導皇帝，讓他誦讀品味，因此皇帝也開始重視道教。登基二年，召集天下方士。其中有道士寇謙之（道教的傑出人物）。

【English Translation】 English version: During the Liao dynasty, there was a man named Wang Wentong, a resident of Wangbao Village in the eastern suburbs. He had a long-standing dispute with monks over the profits from a water mill. Under the pretext of inspecting military affairs, he falsely issued an imperial decree to gather monks, subjected them to severe torture, including the cangue, and falsely accused them of rebellion. He then ordered local officials to deliberate together, ultimately executing the monks in the Hejian prefecture, killing nearly a thousand monks and laypeople. The report of this event spread to Puzhou, and his cruelty became known throughout the land. At that time, Dou Qing, the prefect of Hedong, reported the matter to the court. The emperor was furious and ordered Wang Wentong to be executed in Hejian. Before the execution could be carried out, the people flayed him alive and devoured him, even digging up the soil where he stood. This serves as a negative example to warn future generations that opposition to monks should be treated similarly. These events initially arose from disputes with monks, slandering the Buddha's teachings, and were fueled by long-standing resentment. They did not consider the suffering of countless lifetimes but sought only momentary gratification. Venting personal grievances before the emperor and his ministers was not something a subordinate should be involved in. Without the appropriate position, one should not plot corresponding matters, or they would repeat past mistakes. Ultimately, they would be like raising an axe to chop themselves, eventually falling into the grinding mill. Therefore, these events are collected and passed down, hoping they can serve as a mirror for future generations. Emperor Taiwu of the Later Wei Dynasty Initially promoted Taoism, established Taoist altars, and abolished Buddhism. The emperor's surname was Tuoba (a Xianbei surname), his given name was Fuli, later changed to Tao. He was a branch of the Xianbei Hu people. During the turmoil of the Western Jin Dynasty, Tuoba Lu occupied Shuofang. The Jin Dynasty then enfeoffed him as the Prince of Dai. Tuoba Lu's grandson, Sheyijian, also known as Tuoba Gui, saw his tribe grow stronger and stronger, reaching a population of 100,000. It was connected to Yunzhong in the north and occupied Yinshan in the west. Yunzhong was four thousand miles away from the Han Dynasty border. During the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty, it reached three hundred miles south to Shuodong. He established his capital in Pingcheng for more than twenty years, imitating the Han people to build palaces and venerate Buddhism and Taoism. After reigning for thirty-four years, during the Long'an era of the Jin Dynasty, the third ruler, Tuoba Tao, ascended the throne at the age of eight. At that time, he was still young and trusted the Minister Cui Hao. Cui Hao especially disbelieved in Buddhism and admired the immortal arts of Li Lao (Laozi), using the 'Tao Te Ching' to teach the emperor, having him recite and savor it, so the emperor also began to value Taoism. Two years after ascending the throne, he summoned alchemists from all over the world. Among them was the Taoist Kou Qianzhi (an outstanding figure in Taoism).

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。自云于嵩高值天尊飛下。召謙賜以天師之號。令奉太平真君置靜輪天宮。可獲仙道。列辟聞之若遺。而浩深信之。帝由於平城郊置道場。方二百步。重層崇峻並備厚禮。具如釋老志所述。后改號太平真君。以遂寇謙之道命也。因蓋吳作亂。關中有沙門。畜弓矢。浩便進說與吳通謀。遂誅長安沙門。焚破佛像。四方亦然。惟留臺下。至真君七年。遂一切蕩除。坑僧破像自以為得志也。為讒所黷幽殺大子。惡疾殃身方族崔浩何嗟及矣。不久為閹人宗慶。所殺便崩。其孫嗣立。即開佛法天下大明。

第六帝孝文是稱文祖。改姓為元。改代為魏。去胡服定官名。衣冠華夏移都河洛。佛法大興。然世祖勇於武略怯于文雄。輕於自審重於信偽。而奕敘為命世之明後。寔誣也哉。尋奕搜檢列代上事言及釋門者。大略五焉。前已顯之。今重昌辯。一以業運冥昧報果交加。二以教指俗偽終歸空滅。三以寺宇崇麗顧陵嫉之。四以僧有雜行抄掠財色。五以僧本緣俗位隆抗禮。五相雖惑多。以雜行者為言焉。斯不達之曲士也。夫出家者。取其發足超方形心異俗。執持聖種震懾魔王。天帝尚來下拜。龍神無不奉者。非無五三雜行犯法負心。婆娑於色味。貪餮于名利。斯等行乖佛化正法稊稂。涅槃謂為禿人。梵網呼為大賊。戒海如尸不納僧

【現代漢語翻譯】 現代漢語譯本：他自己說在嵩山遇到了天尊降臨，召見崔謙並賜予他『天師』的稱號，命他供奉太平真君，建造靜輪天宮，這樣就可以獲得成仙之道。列位君王聽了這件事都好像沒聽見一樣，但是崔浩卻深信不疑。太武帝在平城郊外設定道場，佔地方圓二百步，重重疊疊，高大雄偉，各種禮儀都非常完備，就像《釋老志》里記載的那樣。後來太武帝改年號為太平真君，來成全寇謙之的道命。因為蓋吳作亂，關中地區有僧人私藏弓箭，崔浩就進讒言說他們與蓋吳勾結，於是誅殺了長安的僧人，焚燒破壞佛像，四面八方都是這樣，只留下寺廟的臺基。到了太平真君七年，就徹底清除佛教，坑殺僧人，破壞佛像，自以為得志。因為被讒言所矇蔽，幽禁並殺害了太子。惡疾纏身，禍及全族，崔浩後悔也來不及了。不久就被閹人宗愛所殺，太武帝也因此駕崩。他的孫子繼位，隨即就開放了佛法，天下大放光明。

孝文帝，也就是文祖，改姓為元，改國號為魏，廢除胡服，確定官名，衣冠制度華夏化，遷都到洛陽，佛法因此大興。然而世祖（太武帝）勇於用兵，卻缺乏文治雄才，輕率而不自省，過於相信虛偽之言，而李奕被說成是應運而生的英明君主，實在是謬誤啊。後來李奕蒐集整理歷代史事，其中提到佛教的，大概有五點。之前已經闡明過了，現在再次辯駁。一是認為業報的執行是昏暗不明的，報應的結果是交織疊加的；二是認為佛教的教義是虛偽的，最終會歸於空無；三是認為寺廟的崇高華麗，讓陵墓都感到嫉妒；四是認為僧人有各種不正當的行為，抄掠財物，貪戀女色；五是認為僧人原本是平民，因為地位高了，就不尊重禮法。這五種看法雖然迷惑了很多人，但主要是針對僧人的不正當行為而說的。這是不通達事理的迂腐之見啊。出家的人，是爲了超脫世俗，改變心性，與衆不同。他們執持聖賢的種子，震懾邪魔外道。天帝尚且要降臨禮拜，龍神沒有不恭敬奉承的。不能說沒有一些僧人有各種不正當的行為，觸犯法律，違背良心，沉迷於聲色犬馬，貪圖名利。這些人的行為違背了佛陀的教化，是正法中的雜草。在《涅槃經》中被稱為『禿人』，在《梵網經》中被稱為『大賊』，戒律的海洋如同屍體一樣，不會接納這樣的僧人。

【English Translation】 English version: He himself claimed that he encountered the Heavenly Lord descending at Mount Song, who summoned Cui Qian and bestowed upon him the title of 'Heavenly Master,' ordering him to venerate the Taiping Zhenjun (Lord of Great Peace) and build the Jinglun Heavenly Palace (Palace of Tranquil Wheels), so that he could attain the path to immortality. The various rulers seemed to turn a deaf ear to this, but Cui Hao deeply believed it. Emperor Taiwu set up a Daoist altar in the suburbs of Pingcheng, covering an area of two hundred paces, with multiple layers, towering and majestic, and all kinds of rituals were fully prepared, just as described in the 'Treatise on Buddhism and Daoism.' Later, Emperor Taiwu changed the reign title to Taiping Zhenjun, to fulfill Kou Qianzhi's Daoist destiny. Because Gai Wu rebelled, there were monks in the Guanzhong area who privately hid bows and arrows. Cui Hao then slandered them, saying that they were colluding with Gai Wu, so he executed the monks of Chang'an, burned and destroyed Buddhist images, and it was the same everywhere, leaving only the foundations of the temples. By the seventh year of Taiping Zhenjun, he had completely eliminated Buddhism, burying monks alive and destroying images, thinking that he had achieved his goal. Because he was blinded by slander, he imprisoned and killed the crown prince. Afflicted with a terrible disease, his entire family was implicated, and Cui Hao regretted it too late. Soon after, he was killed by the eunuch Zong Ai, and Emperor Taiwu also died as a result. His grandson succeeded to the throne, and immediately opened up Buddhism, and the world was illuminated.

Emperor Xiaowen, also known as Emperor Wenzu, changed his surname to Yuan, changed the name of the country to Wei, abolished the Xianbei clothing, established official titles, Sinicized the clothing system, and moved the capital to Luoyang, and Buddhism flourished as a result. However, Emperor Shizu (Taiwu) was brave in military affairs but lacked literary talent, was rash and not self-aware, and overly believed in falsehoods, while Li Yi was said to be an enlightened ruler who emerged in response to destiny, which is truly a fallacy. Later, Li Yi collected and compiled historical events of past dynasties, and there were about five points that mentioned Buddhism. They have been explained before, and now they are refuted again. First, it is believed that the operation of karmic retribution is obscure and unclear, and the results of retribution are intertwined and superimposed; second, it is believed that the teachings of Buddhism are false and will eventually return to emptiness; third, it is believed that the height and splendor of temples make the mausoleums jealous; fourth, it is believed that monks have various improper behaviors, plundering wealth and indulging in lust; fifth, it is believed that monks were originally commoners, and because of their high status, they do not respect etiquette. Although these five views have confused many people, they are mainly directed at the improper behavior of monks. This is a narrow-minded view that does not understand the truth. Those who renounce the world do so to transcend the mundane, change their minds, and be different from others. They hold the seeds of the sages and deter demons and heretics. Even the Heavenly Emperor must descend to pay homage, and there is no dragon god who does not respectfully serve them. It cannot be said that there are no monks who have various improper behaviors, violate the law, betray their conscience, indulge in sensual pleasures, and covet fame and wealth. The actions of these people violate the teachings of the Buddha and are weeds in the true Dharma. In the Nirvana Sutra, they are called 'bald men,' and in the Brahma Net Sutra, they are called 'great thieves.' The sea of precepts is like a corpse and will not accept such monks.

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條。財法絕之斯禁顯然。妄咎于佛深不可也。至如俗士純臣有國常。有行貞潔者重之。為貪競者罪之。不可以見一士乖僻合國並誅。一官濁濫舉朝同剪。斯不可也。事見後魏書及十六國春秋。世祖見一寺過起。通國斬僧。無問少長一時殘戮。可謂虜官長也。判事雷同奕引以為明略。明者逃矣。又以見僧受供厚禮頻繁。自不能拔姤而增狀。僧為福田。奉之自獲其報。官是攝政。祿之以盛其功。今王賜臣下。讓祿者是誰。俗施僧財。不受者常有。無祿之官不聞於國。受俸之士充牣九州。豈以一士受賕朝廷為之廢務。一僧濫施釋門由此致嫌。又不可也。是知清濁異途道俗通有。憲臺繩糾于失法。詳刑科處於重輕。斯俗政也。戒律以檢於七非。擯罰以正於三格。僧制以遮其外犯。法令以勖其內心。此佛教也。是則道俗律令。具足光明。昭彰於四俗。顯昌於五眾。有何不盡。須爾上言。所以。

上帝高居於九重殷鑑四海。列辟靡監于王事職司其憂。爾非其司妄行干政。徒為濫職何用當官。故后之上事。希有從之者。故經說四依擬分偽濫。人識難辯法智易明。何得見一僧行過。上累佛宗。見一戒或虧便輕正法。止可以道廢人。以人不弘道也。不可以人廢道。以道高出天人。抑又詳之。今以五常檢人。何人能具。五孝檢士。何

士備之。讀易而忽陰陽。講禮而存倨傲。闇君賊臣代代常有。尸祿亂政時時更繁。孔門三千。顏生獨為德行。君人二十九代。唐堯常據。言初略述。統詳則釋門藻鏡者殷矣。

二週祖武皇帝

志存道學。躬受符錄猜忌佛門。

帝姓宇文氏。諱邕。太祖魏丞相黑泰之第三子也。族本鮮卑。元魏之末太祖挾魏。平陽王西頓關中。經魏四帝二十三年薨。世子洛陽公。受魏禪稱周。當年被廢。立弟寧都公。為帝四年崩。謚明帝。兒小立弟魯國公為帝。即高祖也。改號保定元年。深謀獨斷猜忌為心。晦跡親疏以蒙智術。保定六年改元天和。前後經於一紀。大蒙宰晉國公宇文護太祖之猶子也。躬受遺詔輔翼帝圖。雄略控御光時佐國。恐有廢立。便引入內殺之。並子十人。族大臣六家。改元建德。誅除雄武摧剪扜城。慮遠權衡英威自若。而能克己勵精。露懷臣下。布袍菲食勞謙自持。躬履行陣步涉山谷。故得士卒之心死而不厭。時有讖記忌于黑衣。謂沙門中次當襲運。故帝初大信佛。以事逼身遂行廢蕩。以建德三年。納道士張賓佞辯。便滅二教。更立通道觀用暢本懷。至建德五年。平齊既訖。自以為。滅法之福祐也。改元宣政。至五月因癘而崩于雲陽。子赟嗣位。殺齊王父子十人。正月一日改元大成。禪位其子衍

【現代漢語翻譯】 現代漢語譯本：

要做好準備。讀《易經》卻忽略陰陽，講《禮》卻心存傲慢。昏庸的君主和姦詐的臣子，每個朝代都經常出現。尸位素餐、擾亂朝政的情況，時時更加繁多。孔子的門徒有三千，只有顏回以德行著稱。君臨天下二十九代，唐堯一直佔據著那個位置。以上只是初步的敘述，如果想要詳細瞭解，那麼佛教的典籍就像鏡子一樣，內容非常豐富。

二週祖武皇帝

他的志向在於研究道學，親自接受符箓，猜忌佛門。

這位皇帝姓宇文氏，名叫宇文邕（Yuweng Yong）。他是太祖魏丞相宇文黑泰（Yuweng Heitai）的第三個兒子。他的家族原本是鮮卑族。元魏末年，太祖挾持魏朝，平陽王在關中西部駐紮。經歷了魏朝四位皇帝，二十三年後去世。世子洛陽公（Luoyang Gong）接受魏朝的禪讓，稱周。當年就被廢黜。立他的弟弟寧都公（Ningdu Gong）為帝，四年後去世，謚號明帝。因為兒子年幼，就立他的弟弟魯國公（Luguogong）為帝，也就是高祖。改年號為保定元年。他深謀遠慮，但以猜忌為心。隱藏自己的真實想法，親疏不定，以此來矇蔽他人。保定六年，改年號為天和。前後經歷了一紀（十二年）。大蒙宰晉國公宇文護（Yuweng Hu）是太祖的侄子。他親自接受遺詔，輔佐皇帝的圖謀。他的雄才大略控制著朝廷，光大時局，輔佐國家。因為擔心被廢黜，就引入宮內殺了他，並殺了他的十個兒子，以及六家大臣。改年號為建德。誅除雄武，摧毀扜城。考慮長遠，權衡利弊，他的英明威武一如既往。而且能夠剋制自己，勉勵自己，坦誠對待臣下。穿著粗布衣服，吃著粗糙的食物，謙虛謹慎。親自率軍作戰，跋山涉水。因此得到士兵的擁戴，即使戰死也不厭倦。當時有讖語忌諱黑衣，說沙門（Shamen，佛教出家人）中將要繼承國運。因此皇帝最初非常信奉佛教，但因為事情逼迫到自己身上，於是就實行廢除佛教的政策。在建德三年，採納了道士張賓（Zhang Bin）的佞辯，於是就滅掉佛教和道教，改立通道觀，用來暢達自己的心懷。到建德五年，平定北齊之後，他自認為這是滅佛帶來的福佑。改年號為宣政。到五月，因為得了惡疾而死在雲陽。他的兒子宇文赟（Yuweng Yun）繼承皇位，殺了齊王的父子十人。正月一日，改年號為大成，禪位給他的兒子宇文衍（Yuweng Yan）。

【English Translation】 English version:

Be prepared. Reading the 'Book of Changes' but neglecting yin and yang, lecturing on 'Rites' but harboring arrogance. Foolish rulers and treacherous ministers are common in every dynasty. Holding office without performing duties and disrupting the government become increasingly frequent. Among Confucius' three thousand disciples, only Yan Hui (Yan Hui) is known for his virtue. Ruling the world for twenty-nine generations, Tang Yao (Tang Yao) constantly occupied that position. The above is just a preliminary description; for a detailed understanding, Buddhist scriptures are like a mirror, with very rich content.

The Emperor Wu of the Northern Zhou Dynasty

His ambition was to study Taoism, personally receiving talismans, and he was suspicious of Buddhism.

This emperor's surname was Yuwen, and his given name was Yuwen Yong (Yuweng Yong). He was the third son of Grand Ancestor Wei's Chancellor Yuwen Heitai (Yuweng Heitai). His family was originally from the Xianbei (Xianbei) tribe. At the end of the Yuan Wei Dynasty, the Grand Ancestor held the Wei Dynasty hostage, and the Prince of Pingyang (Pingyang Wang) was stationed in the western part of Guanzhong (Guanzhong). After experiencing four emperors of the Wei Dynasty, he died after twenty-three years. The heir, the Duke of Luoyang (Luoyang Gong), accepted the abdication of the Wei Dynasty and claimed the Zhou Dynasty. He was deposed that same year. His younger brother, the Duke of Ningdu (Ningdu Gong), was established as emperor, and he died after four years, with the posthumous title of Emperor Ming. Because his son was young, his younger brother, the Duke of Luguogong (Luguogong), was established as emperor, who was also the Grand Ancestor. The reign year was changed to Baoding (Baoding), year one. He was deeply thoughtful, but his heart was filled with suspicion. He hid his true thoughts, and his closeness and distance were uncertain, in order to deceive others. In the sixth year of Baoding, the reign year was changed to Tianhe (Tianhe). It lasted for a cycle (twelve years). The Grand Meng Zai, the Duke of Jin, Yuwen Hu (Yuweng Hu), was the Grand Ancestor's nephew. He personally accepted the imperial edict to assist the emperor's plans. His great talent controlled the court, promoted the situation, and assisted the country. Because he was worried about being deposed, he brought him into the palace and killed him, along with his ten sons and six families of ministers. The reign year was changed to Jiande (Jiande). He executed Xiongwu (Xiongwu) and destroyed Yucheng (Yucheng). Considering the long term, weighing the pros and cons, his brilliance and power remained as before. Moreover, he was able to restrain himself, encourage himself, and treat his subordinates with sincerity. He wore coarse cloth clothes, ate coarse food, and was humble and cautious. He personally led troops in battle, traversing mountains and rivers. Therefore, he gained the support of the soldiers, who were not tired of fighting even to the death. At that time, there was a prophecy that was taboo about black clothes, saying that the Shamen (Shamen, Buddhist monks) would inherit the national fortune. Therefore, the emperor initially believed in Buddhism very much, but because things were pressing on him, he implemented a policy of abolishing Buddhism. In the third year of Jiande, he adopted the flattering arguments of the Taoist Zhang Bin (Zhang Bin), and then he destroyed Buddhism and Taoism, and established the Tongdao Temple (Tongdao Guan) to express his feelings. In the fifth year of Jiande, after pacifying the Northern Qi (Bei Qi), he thought that this was the blessing brought by the destruction of Buddhism. The reign year was changed to Xuanzheng (Xuanzheng). In May, he died of a serious illness in Yunyang (Yunyang). His son Yuwen Yun (Yuweng Yun) inherited the throne and killed the Qi king and his ten sons. On the first day of the first month, the reign year was changed to Dacheng (Dacheng), and he abdicated the throne to his son Yuwen Yan (Yuweng Yan).

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。改元大象。自號天元皇帝。便開佛法。然則禍深福淺過奄其功。明年五月崩。謚曰文宣。後年正月改元大定。二月內禪位有隋。故奕述云。觀武帝為政。果決能斷。此其志也。既除妖邪之教。惟務強兵。五年之間大勛斯集盛矣。其有成功也。集者曰。弈云。無佛則國安祚遠。如何周祖誅除才了兇崩忽臨。則奕為狂矣。然則武帝惟武曾不遲疑。隨心快意便行誅戮。害叔毀佛欺惘已深。祚促歷移固其宜矣。況復癘及其身呼嗟何及。殃鐘禍集又可悲涼。乃以正佛為妖邪。指偽道為師奉。闇君荒主豈待夏殷固謚法之司。魏周滅法之主俱為武者。不亦宜乎。余有除毀相狀感於苦報。如別具述。

三宋世祖孝武皇帝

沙汰僧徒並致敬事。

帝姓劉氏。諱駿。文帝之第三子也。為父討逆。斬兄邵于南郊。並子三十一人。自立改元孝建。二年誅叔義宣。大明二年誅王僧達父子。有羌人高阇反。事及沙門曇標。下詔曰。佛法訛替沙門混雜。未足扶濟鴻教而專成逋藪。加以奸心頻發兇狀屢聞。敗道亂俗人神交忿。可付所在精加沙汰。後有違犯嚴其誅坐遂設諸條禁。自非戒行精苦。並使還俗。詔雖嚴重竟不施行。先是晉成帝時。庾冰專政。欲令沙門致敬王者。何充王謐等駁議不同。及桓玄篡位。複述前議俱不果行。備如

【現代漢語翻譯】 現代漢語譯本：改年號為大象，自稱為天元皇帝，開始推行佛法。然而，他的福報淺薄，罪孽深重，功業很快就結束了。第二年五月駕崩，謚號為文宣。後年正月改年號為大定，二月將皇位禪讓給隋朝。所以奕述說，『觀察武帝的執政，果斷決絕，這是他的志向。既然剷除了妖邪的教派，只致力於增強兵力，五年之間就建立了偉大的功勛，真是盛大啊！』集者說：『奕云，沒有佛法國家就安定，國運就長久。為什麼周武帝才誅滅佛法就突然駕崩了呢？』那麼奕述就是狂妄了。然而武帝只憑武力，從不遲疑，隨心所欲地進行誅殺，傷害叔父，毀壞佛法，欺騙迷惑已經很深了，國運衰落，歷數轉移，本來就是應該的。況且還身患惡疾，呼喊哀嘆又有什麼用呢？災禍降臨，聚集在一起，又多麼可悲啊！竟然把正統的佛法當作妖邪，把虛假的道教當作老師來侍奉。昏庸的君主，荒唐的帝王，難道要等到夏朝和殷朝才這樣嗎？固然是謚法的職責。魏朝和周朝滅佛的君主，都稱為『武』，不也是很合適的嗎？我還有關於除滅佛法所感應到的苦報的詳細情況，另外再加以敘述。 三、宋世祖孝武皇帝 整頓僧侶並要求僧侶敬拜皇帝 皇帝姓劉，名駿，是文帝的第三個兒子。替父親討伐叛逆，在南郊斬殺了他的哥哥劉邵以及他的三十一個兒子，自己即位並改年號為孝建。孝建二年誅殺了叔父劉義宣，大明二年誅殺了王僧達父子。有羌人高阇反叛，事情牽涉到沙門曇標。孝武帝下詔說：『佛法訛誤衰敗，沙門混雜不清，不足以扶助弘揚佛教，反而專門成為藏匿罪犯的地方。加上奸邪之心屢次發生，兇惡的事件屢次聽聞，敗壞道義，擾亂風俗，人神都怨恨。可以交給各地官員，嚴格加以整頓。』後來有違犯的，嚴厲地處以刑罰，於是設定了各種禁令。凡不是戒行精嚴刻苦的，都讓他們還俗。詔令雖然嚴厲，最終沒有施行。在此之前，晉成帝時，庾冰專權，想要讓沙門敬拜君王，何充、王謐等人提出駁斥，意見不同。等到桓玄篡位，又重新提出之前的建議，都沒有實行，詳細情況如前所述。

【English Translation】 English version: He changed the reign title to Daxing (大象), proclaimed himself the Tianyuan Emperor (天元皇帝), and began to promote Buddhism. However, his blessings were shallow, his sins were deep, and his achievements ended quickly. He died in the fifth month of the following year and was given the posthumous title of Emperor Wenxuan (文宣). In the first month of the following year, he changed the reign title to Dading (大定), and in the second month, he abdicated the throne to the Sui Dynasty. Therefore, Yi Shu (奕述) said, 'Observing Emperor Wu's (武帝) governance, he was decisive and resolute, which was his ambition. Since he eliminated the heretical teachings, he only focused on strengthening the military, and within five years, he established great achievements, which was truly magnificent!' The compiler said: 'Yi Yun (弈云) said, without Buddhism, the country would be stable and the national destiny would be long-lasting. Why did Emperor Wu of Zhou (周武帝) suddenly die after only eliminating Buddhism?' Then Yi Shu (奕述) is arrogant. However, Emperor Wu (武帝) only relied on force, never hesitated, and carried out executions at will. Harming his uncle, destroying Buddhism, and deceiving and confusing were already very deep. The decline of the national destiny and the shift of the calendar were originally appropriate. Moreover, he suffered from leprosy, and what was the use of crying and lamenting? Calamities descended and gathered together, which was so sad! He actually regarded orthodox Buddhism as heresy and served false Taoism as a teacher. Would a fatuous ruler and a absurd emperor wait until the Xia (夏) and Yin (殷) dynasties to be like this? It is certainly the duty of posthumous evaluation. The monarchs of the Wei (魏) and Zhou (周) dynasties who destroyed Buddhism were both called 'Wu (武),' which is also very appropriate, isn't it? I also have detailed information about the suffering retribution felt by eliminating and destroying Buddhism, which will be described separately.' Three, Emperor Xiaowu of Song (宋世祖孝武皇帝) Sorting out monks and requiring monks to pay respect to the emperor. The emperor's surname was Liu (劉), his given name was Jun (駿), and he was the third son of Emperor Wen (文帝). He campaigned against the rebels for his father, beheading his elder brother Liu Shao (劉邵) and his thirty-one sons in the southern suburbs. He ascended the throne himself and changed the reign title to Xiaojian (孝建). In the second year of Xiaojian (孝建), he executed his uncle Liu Yixuan (劉義宣). In the second year of Daming (大明), he executed Wang Sengda (王僧達) and his sons. There was a rebellion by the Qiang (羌) people led by Gao She (高阇), and the matter involved the Shramana Tanbiao (曇標). Emperor Xiaowu (孝武帝) issued an edict saying: 'Buddhism is erroneous and declining, and the Shramanas are mixed and unclear, which is not enough to support and promote Buddhism, but instead specializes in becoming a place to hide criminals. In addition, treacherous hearts have occurred repeatedly, and fierce events have been heard repeatedly, corrupting morality, disturbing customs, and causing resentment from both humans and gods. It can be handed over to local officials for strict rectification.' Later, those who violated it were severely punished, and various prohibitions were set up. All those who were not strict and diligent in their precepts were made to return to secular life. Although the edict was severe, it was not implemented in the end. Before this, during the time of Emperor Cheng of Jin (晉成帝), Yu Bing (庾冰) held power and wanted to have the Shramanas pay respect to the monarch, but He Chong (何充) and Wang Mi (王謐) and others refuted it, and their opinions differed. When Huan Xuan (桓玄) usurped the throne, he re-proposed the previous suggestion, but it was not implemented, as described in detail above.

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別述。世祖以大明六年。使有司奏議令僧致敬。既行刳斫之虐。鞭顏竣面而斬之。人不勝其酷也。且僧拜非經國之典。亦不行之。大明八年崩。子業立。尋為明帝所奪。而傅奕敘為高識之帝。濫刑何識之可高耶。倏忽絕嗣身名俱滅。可為殷鑑矣。案蕭子顯述曰。宋氏自稱水德。承運曲干。正位八君卜年五紀。四經絕嫡三號中興。關間禍難相陵骨肉。何可言哉。

四大唐高祖太武皇帝

沙汰釋李二宗詔。帝以武德末年僧徒多僻。下詔澄簡肅清遺法。非謂除滅。尤為失旨。故詔云。朕膺期馭宇。興隆教法深思利益。情在護持。使玉石區分薰蕕有辯。長存妙道永固福田。正本澄源宜從沙汰。斯正詔也。而奕敘為滅法則誣君罪惘。值容養寬政網漏吞舟。故存其首領耳。余如後述。

奕又引元魏尚書令任城王澄奏議不許邑里更造伽藍妨人居住。又引尚書令高肇奏僧祇戶粟散給。貧人閱其表奏無除。毀狀但在匡政理教除其僻險。斯之詳糾弘護之規諫乎。

後趙中書太原王度

奏議序。石虎下書問曰。佛號世尊國家所奉。閭里小人無爵帙。者為應得事佛不。又沙門皆應高潔貞正。行能精潔然後可為道士。今沙門甚眾。或有奸宄。避役多非其人可料簡。詳議度奏。以王者郊祀天地祭奉百神。故禮有恒饗

【現代漢語翻譯】 現代漢語譯本： 別述：宋世祖于大明六年，命令有關部門奏議，要求僧人致敬（對帝王表示尊敬）。結果施行了剖腹挖心的殘酷刑罰，鞭打顏竣的面部並將其斬首，人們無法忍受他的殘暴。而且僧人跪拜並非治理國家的典章制度，因此沒有實行。大明八年，宋世祖駕崩，他的兒子劉業即位，不久就被明帝篡奪了皇位。而傅奕卻稱讚宋世祖為有高明見識的皇帝，濫用刑罰的人有什麼見識值得稱讚呢？他突然絕嗣，身敗名裂，可以作為殷鑑啊！根據蕭子顯的記載，宋朝自稱是水德，承接天命，但國運衰微，即使有八位君主在位，也未能超過五十年。經歷了嫡系血脈斷絕，三次中興。國家內部禍患不斷，骨肉相殘，這又有什麼好說的呢？

四大唐高祖太武皇帝 沙汰釋李二宗詔：唐高祖認為武德末年僧侶多有不正當行為，下詔進行整頓和清理，肅清佛教和道教的遺風，但這並不是要消滅佛教和道教。這尤其偏離了聖旨的本意。所以詔書中說：『朕承受天命治理天下，興隆佛教和道教，深入思考其中的利益，心懷護持之意，使好的和壞的區分開來，香草和臭草有所辨別，長久地儲存精妙的道理，永遠鞏固福田。端正根本，清理源頭，應該進行整頓和清理。』這才是詔書的真正含義。而傅奕卻說這是要滅絕佛教和道教，這是誣陷君王的罪過。正因為當時容忍寬厚的政策，法網寬疏，才讓這些人才得以茍存。其餘的將在後面敘述。

傅奕又引用元魏尚書令任城王元澄的奏議，認為不應該在村落里建造過多的寺廟，妨礙百姓居住。又引用尚書令高肇的奏議，將寺廟的糧食分發給貧困百姓。閱讀他們的奏章，並沒有要廢除佛教和道教的意思，只是爲了匡正政治，治理教化，去除其中的不正當行為。這難道不是詳細地糾正和弘揚護持的規勸嗎？

後趙中書太原王度 奏議序：石虎下令詢問：『佛被稱為世尊（對佛的尊稱），是國家所尊奉的。那麼沒有爵位的普通百姓是否應該信奉佛教呢？』又說：『沙門（出家修行的僧人）都應該品行高潔，行為端正，才能成為道士。現在沙門數量眾多，其中或許有奸詐之徒，爲了逃避徭役而混入其中的人也很多，應該進行篩選。』王度詳細議論後上奏，認為王者應該祭祀天地，祭拜各路神靈，所以禮儀中有固定的祭品。

【English Translation】 English version: Separate Account: In the sixth year of the Daming era (of the Song dynasty), Emperor Shizu ordered the relevant officials to propose that monks should pay respect (to the emperor). As a result, the cruel punishment of abdominal evisceration was carried out, Yan Jun's face was whipped, and he was beheaded. People could not bear his cruelty. Moreover, monks bowing is not a state governance system, so it was not implemented. In the eighth year of Daming, Emperor Shizu died, and his son Liu Ye ascended the throne, but he was soon usurped by Emperor Ming. However, Fu Yi praised Emperor Shizu as an emperor with high insight. What insight is there to praise in a person who abuses punishment? He suddenly died without an heir, and his reputation was ruined. He can serve as a warning! According to Xiao Zixian's record, the Song dynasty claimed to be of the Water Virtue, inheriting the Mandate of Heaven, but the national fortune was weak. Even with eight emperors on the throne, they did not last more than fifty years. They experienced the extinction of the direct line of descent and three restorations. Internal troubles continued, and family members killed each other. What is there to say about this?

Emperor Gaozu Taiwu of the Great Tang Dynasty Edict on Purging the Two Sects of Buddhism and Taoism: Emperor Gaozu believed that at the end of the Wude era, many monks and Taoists had improper behavior, so he issued an edict to rectify and purify, and to eliminate the remnants of Buddhism and Taoism, but this was not to eliminate Buddhism and Taoism. This especially deviated from the original intention of the imperial decree. Therefore, the edict said: 'I have received the Mandate of Heaven to govern the world, to promote Buddhism and Taoism, to deeply consider the benefits of them, and to have the intention of protecting them, so that the good and the bad can be distinguished, and the fragrant and the foul can be distinguished, to preserve the wonderful principles for a long time, and to consolidate the field of merit forever. To correct the root and purify the source, rectification and purification should be carried out.' This is the true meaning of the edict. However, Fu Yi said that this was to exterminate Buddhism and Taoism, which is a crime of slandering the emperor. It was precisely because of the tolerant and lenient policies at that time, and the laxity of the law, that these people were able to survive. The rest will be described later.

Fu Yi also quoted the memorial of Yuan Cheng (Prince of Rencheng), the Minister of the Yuan Wei dynasty, who believed that too many temples should not be built in villages, hindering the people's residence. He also quoted the memorial of Gao Zhao, the Minister of the Shangshu, who distributed the grain of the temples to the poor people. Reading their memorials, there was no intention to abolish Buddhism and Taoism, but to rectify politics, govern education, and remove improper behavior. Isn't this a detailed correction and promotion of protective advice?

Wang Du, the Secretary of the Central Secretariat of the Later Zhao Dynasty Preface to the Memorial: Shi Hu issued an order asking: 'The Buddha is called the World Honored One (a respectful title for the Buddha), and is revered by the state. Then, should ordinary people without titles believe in Buddhism?' He also said: 'Shramanas (monks who have left home to practice) should all be of noble character and upright behavior in order to become Taoists. Now there are many Shramanas, and there may be treacherous people among them, and many people have mixed in to avoid corvée labor, so they should be screened.' Wang Du discussed in detail and submitted a memorial, believing that the king should sacrifice to heaven and earth and worship all the gods, so there are fixed offerings in the rituals.

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。佛生西域。非中華所奉。漢氏初得其道。惟聽西域胡人立寺都邑。魏承漢制。趙由舊章請趙人不聽詣寺。已為沙門者遣還初服。朝士多同此議。虎下詔曰。度議佛是外神非諸華所奉。朕出邊戎。宜從本俗。夫制由上行永世作則。茍允事無虧。何拘前代。其夷趙為道士。樂事佛者悉聽余有。奕為潤飾多陳妖詐。道家之書偽妄自昔。黃書合氣士女淫行。赤章厭禱幽明亂起。是知妄作者兇。亂俗者殺。罪有餘矣。何者。奕云。佛圖澄令弟子游說郡國。支遁之徒為其股肱。翻三玄妙旨文飾邪教。斯言訾謗天地不容何者。佛圖澄者得聖之人也。乳孔流光。不假燈炬之照。瞻鈴映掌。坐觀成敗之儀。兩主奉之若神。百辟敬之如佛。預啟東儲之貳。前表石蔥之禍。及難生妖現。諫虎以刑濫法深享壽不遙。斯言甚切。而奕乃云。令虎殺侄取其帝位。何斯言之過歟。又云。支遁之徒為其羽翼。晉氏南度止一道林雖是同時。江山胡越。安得散身奔北股肱趙朝。又云。翻三玄妙旨文飾邪教。此亦虛言何得妄指。且道之述作止在五千。自余千卷都是虛詐。備詳魏日姜斌事乎。然則自忖者審。謂僧亦然。且佛之教義綸綜有歸。前後文理無相乖競。尋繹道經濫竊何甚。不能自立一義。並傍佛宗。或四果十地連寫內經。或地獄天堂全書佛旨。斯並業

【現代漢語翻譯】 現代漢語譯本：佛陀誕生於西域（泛指古代中國西部地區），並非中華本土所供奉的神祇。漢朝最初接觸佛教時，只允許西域胡人（古代對西域各民族的稱謂）在都邑建立寺廟。魏國沿襲漢朝的制度。趙國有人請求不允許趙國人前往寺廟，已經出家為沙門（佛教出家人的通稱）的，遣返回家恢復原來的身份。朝中大臣大多贊同這個提議。石虎（後趙的建立者）下詔說：『有人認為佛是外來的神，不是中華民族所供奉的。朕出身邊疆，應該遵循本民族的風俗。法令由上而下推行，要為後世樹立榜樣。如果事情確實可行，沒有弊端，何必拘泥於前代的制度呢？允許那些改變趙國習俗而信奉道教的人，喜歡信奉佛教的人也全部聽從他們的意願。』 王度（人名）爲了掩飾自己的錯誤，多方陳述妖妄虛詐之言。道家的書籍，虛偽荒謬由來已久。《黃書》講究男女合氣之術，士女之間淫亂。《赤章》用厭勝之術祈禱，使陰陽混亂。由此可知，虛妄的作者應該受到懲罰，擾亂民俗的人應該被處死，他們的罪過已經足夠了。為什麼這麼說呢？王度說，佛圖澄（高僧）讓他的弟子游說各郡國，支遁（高僧）等人是他的左膀右臂，他們翻譯《三玄》（道家經典），用美妙的辭藻來掩飾邪教。這些話是誹謗，天地都不能容忍。為什麼這麼說呢？佛圖澄是得道之人啊！他的乳房孔中能流出光芒，不需要燈燭的照耀。他能用銅鈴映照手掌，坐在那裡就能預知事情的成敗。兩個君主（指石勒和石虎）像神一樣侍奉他，百官像佛一樣尊敬他。他預先啟示了東宮儲君的變故，之前上表預言了石蔥的災禍。當災難發生，妖異顯現時，他勸諫石虎不要濫用刑罰，說他作惡太深，壽命不會長久。這些話非常懇切。而王度卻說，佛圖澄讓石虎殺死侄子來奪取帝位，這話說得太過分了吧！ 王度又說，支遁等人是他的羽翼。晉朝南遷，只有道安（高僧）和道林（高僧）雖然是同時代的人，但江山相隔，如同胡越（比喻遙遠）。他們怎麼能分身跑到北方，成為趙國的股肱之臣呢？王度又說，他們翻譯《三玄》，用美妙的辭藻來掩飾邪教。這也是虛假之言，怎麼能隨意指責呢？況且道家的著作只有五千字，其餘的數千卷都是虛假的。這些事情在魏國時期姜斌已經詳細說明過了。那麼，自己衡量一下就清楚了，說僧人也是這樣。而且佛教的教義綱領明確，前後文理沒有互相矛盾的地方。仔細研究道家的經典，抄襲盜用得多麼厲害啊！不能自己創立一個義理，全部依傍佛教。或者抄寫佛教的四果、十地，甚至連內部經典也抄寫。或者把地獄天堂全部照搬佛教的旨意。這些都是罪業啊！

【English Translation】 English version: Buddha was born in the Western Regions (a general term for areas west of ancient China), and is not a deity originally worshiped in China. When the Han Dynasty first came into contact with Buddhism, it only allowed people from the Western Regions (ancient term for various ethnic groups in the west) to build temples in the capital cities. The Wei Dynasty followed the Han Dynasty's system. Someone in the Zhao state requested that people from Zhao not be allowed to go to temples, and those who had already become shramanas (Buddhist monks) should be sent home to resume their original status. Most of the court officials agreed with this proposal. Shi Hu (founder of the Later Zhao) issued an edict saying: 'Some believe that Buddha is a foreign god, not worshiped by the Chinese people. I come from the borderlands and should follow the customs of my own people. Laws are implemented from top to bottom and should set an example for future generations. If something is indeed feasible and without drawbacks, why be bound by the systems of previous dynasties? Allow those who change the customs of Zhao and believe in Taoism, and allow all those who like to believe in Buddhism to follow their wishes.' Wang Du (personal name), in order to cover up his mistakes, made many statements of demonic and false deception. Taoist books have long been false and absurd. The Huangshu emphasizes the art of combining qi between men and women, leading to licentiousness between men and women. The Chizhang uses yansheng techniques to pray, causing chaos in yin and yang. From this, it can be known that the author of falsehoods should be punished, and those who disrupt the customs of the people should be put to death; their crimes are already sufficient. Why do I say this? Wang Du said that Fotucheng (a high-ranking monk) had his disciples travel to various commanderies and kingdoms to persuade people, and Zhi Dun (a high-ranking monk) and others were his right-hand men. They translated the Sanxuan (Taoist classics) and used beautiful rhetoric to cover up heresy. These words are slander, and heaven and earth cannot tolerate them. Why do I say this? Fotucheng is an enlightened person! Light can flow from the pores of his nipples, without the need for lamps. He can use a bell to reflect his palm, and sit there to predict the success or failure of events. Two rulers (referring to Shi Le and Shi Hu) served him like a god, and hundreds of officials respected him like a Buddha. He foretold the changes in the Eastern Palace heir, and previously presented a memorial predicting the disaster of Shi Cong. When disaster struck and anomalies appeared, he advised Shi Hu not to abuse punishment, saying that he had done too much evil and would not live long. These words were very earnest. But Wang Du said that Fotucheng had Shi Hu kill his nephew to seize the throne. Isn't this saying too much! Wang Du also said that Zhi Dun and others were his wings. When the Jin Dynasty moved south, only Dao An (a high-ranking monk) and Dao Lin (a high-ranking monk), although they were contemporaries, were separated by rivers and mountains, like Hu and Yue (a metaphor for remoteness). How could they split themselves and run north to become the pillars of the Zhao court? Wang Du also said that they translated the Sanxuan and used beautiful rhetoric to cover up heresy. This is also a false statement; how can he arbitrarily accuse them? Moreover, the writings of Taoism only amount to five thousand words, and the remaining thousands of volumes are all false. Jiang Bin had already explained these matters in detail during the Wei Dynasty. So, if you measure it yourself, it will be clear, saying that monks are also like this. Moreover, the doctrines of Buddhism have clear outlines, and the preceding and following texts do not contradict each other. If you carefully study the Taoist classics, how much plagiarism and theft there is! They cannot create a doctrine of their own, and they all rely on Buddhism. Or they copy the Buddhist Four Fruits and Ten Grounds, and even copy the internal classics. Or they completely copy the Buddhist teachings of hell and heaven. These are all sins!

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行之升沈。報因之盛則也。問以位行階級。則事逾河漢。如何敘集圖傳迷俗亂真。無纖毫以助化。有山嶽之負犯。抂沒卒歲。又可悲夫。

六蔡謨

字道明。陳留人。晉太常彭城王纮表。以肅祖好佛道。手畫形像於樂賢堂。經歷寇難而堂猶存。宜敕著作。咸使作頌。顯宗出纮表博議。謨曰。佛者夷人。惟聞變夷從夏。不聞變夏從夷。先帝天縱多才。聊畫此像。未是大晉盛德之形容。今欲發王命敕史官上稱先帝好佛之志下為夷狄作一像之頌。于義有疑焉。康帝即位拜司徒。永和四年五月詔書下。固執不就。上疏乞骸骨。及孝宗臨軒。徴謨不至。(自且至中。皇)太后詔罷朝。公卿奏送謨廷尉以正刑書。謨率子弟素服詣廷尉待罪。詔免為庶人。便杜門不出。斯並剛愎之鄙夫。井坎之固量也。而奕敘為純臣。未為篤論。何者謨之諷議。局據神州一域。以此為中國也。佛則通據閻浮一洲。以此為邊地也。即目而敘。斯國東據海岸。三方則無。無則不可謂無邊可見也。此洲而談四周環海。天竺地之中心夏至北行。方中無影則天地之正國也。故佛生焉。況復堤封所及。三千日月萬億天地之中央也。惟佛所統非謨能曉。且庸度生常保局冰。執自以古同。謂家自為我土樂。人自以為我民良。不足怪也。中原嵩洛土圭。測景

【現代漢語翻譯】 現代漢語譯本：行為的陞遷和沉淪，是報應的原因所導致的興盛。如果用官位和行為的等級來詢問，那麼事情就如同天上的銀河一樣繁多。如何敘述、收集、圖解、傳揚這些，只會迷惑世俗，擾亂真相，沒有絲毫幫助教化，反而有像山嶽一樣沉重的罪過。枉然地度過一生，真是可悲啊。

蔡謨，字道明，是陳留人。晉朝太常彭城王纮上表說，肅祖喜歡佛道，親手在樂賢堂畫佛像。經歷戰亂，樂賢堂仍然存在。應該命令著作史官都為佛像作頌。顯宗拿出纮的表章廣泛徵求意見。蔡謨說：『佛是夷人。只聽說過改變夷狄的習俗來順從華夏，沒聽說過改變華夏的習俗來順從夷狄的。先帝天資聰穎，只是隨意畫了這幅像，不能算是大晉盛德的體現。現在要頒佈王命，命令史官上稱頌先帝愛好佛教的志向，下為夷狄作佛像的頌，在道義上是有疑問的。』康帝即位后，任命蔡謨為司徒。永和四年五月，下詔書，蔡謨堅決推辭不就任。上疏請求告老還鄉。等到孝宗臨朝，徵召蔡謨，蔡謨沒有來。（從『自』到『中』，『皇』）太后下詔停止朝見。公卿上奏將蔡謨交給廷尉，用刑書來匡正他。蔡謨率領子弟穿著喪服到廷尉府待罪。皇帝下詔免去蔡謨的官職，貶為平民。蔡謨就此閉門不出。這些都是剛愎自用的鄙夫，像井底之蛙一樣固執。而有人將蔡謨敘述為純臣，這並不是正確的論斷。為什麼呢？蔡謨的諷刺議論，侷限於神州一域，以此為中國。而佛法是通行於閻浮提整個大洲的，以此為邊地。只看眼前來敘述，這個國家東邊靠著海岸，其他三方則沒有邊際。沒有邊際就不能說沒有邊，這是可以看見的。這個大洲四周環海。天竺是大地中心，夏至時陽光從北方照射，正中沒有影子，是天地的正中之國。所以佛陀在那裡誕生。更何況堤封所能到達的地方，是三千日月、萬億天地的中央。只有佛陀所統治的地方，不是蔡謨所能理解的。而且平庸的人常常固守在狹隘的見識里，堅持自己的看法，認為古代和現在一樣，認為自己的家鄉是樂土，認為自己的人民是善良的，這也不足為怪。中原嵩山和洛水一帶，用土圭來測量日影。

【English Translation】 English version: The rise and fall of actions are due to the flourishing of the causes of retribution. If asked about the ranks of positions and actions, the matter becomes as numerous as the Milky Way. How can we narrate, collect, illustrate, and propagate these, only to confuse the world and disrupt the truth, without the slightest help to edification, but with a burden as heavy as mountains? To vainly spend one's life is truly lamentable.

Cai Mo, styled Daoming, was a native of Chenliu. During the Jin Dynasty, Pengcheng Wang Hong, the Grand Master of Ceremonies, submitted a memorial stating that Emperor Suzu favored Buddhism and personally painted images of Buddha in the Lexian Hall. Despite experiencing the ravages of war, the hall still stood. He suggested that the historians be ordered to compose eulogies for the images. Emperor Xian Zong presented Hong's memorial for broad discussion. Cai Mo said, 'Buddha is a barbarian. I have only heard of transforming barbarians to follow the customs of China, but never of transforming China to follow the customs of barbarians. The late Emperor was naturally talented and only casually painted this image, which cannot be considered a representation of the great virtue of the Jin Dynasty. Now, to issue a royal decree ordering the historians to praise the late Emperor's fondness for Buddhism and to compose eulogies for the images of barbarians is questionable in terms of righteousness.' After Emperor Kang ascended the throne, he appointed Cai Mo as Situ (Minister over the Masses). In the fifth month of the fourth year of Yonghe, an imperial edict was issued, but Cai Mo firmly declined the appointment. He submitted a memorial requesting to retire to his hometown. When Emperor Xiao Zong ascended the throne, he summoned Cai Mo, but Cai Mo did not come. (From 'Zi' to 'Zhong', 'Huang') The Empress Dowager issued an edict to suspend court sessions. The dukes and ministers requested that Cai Mo be handed over to the Court of Justice to be corrected with penal laws. Cai Mo led his sons and younger brothers to the Court of Justice in mourning clothes to await punishment. The Emperor issued an edict to remove Cai Mo from his official position and demote him to a commoner. Cai Mo then closed his doors and refused to come out. These are all stubborn and narrow-minded men, like frogs at the bottom of a well. However, some people narrate Cai Mo as a loyal minister, which is not a correct assessment. Why? Cai Mo's satirical arguments are limited to the one region of Shenzhou (China), considering it as the whole of China. But Buddhism is prevalent throughout the entire continent of Jambudvipa (world), considering it as a borderland. Narrating only based on what is in front of one's eyes, this country is bordered by the coast to the east, and there are no borders on the other three sides. If there are no borders, then it cannot be said that there are no borders, which can be seen. This continent is surrounded by the sea. Tianzhu (India) is the center of the earth, and during the summer solstice, the sunlight shines from the north, with no shadow in the center, which is the true center of heaven and earth. Therefore, the Buddha was born there. Moreover, the area that the embankment can reach is the center of three thousand suns and moons, and hundreds of millions of worlds. Only the area ruled by the Buddha is not something that Cai Mo can understand. Furthermore, mediocre people often cling to their narrow views, insisting on their own opinions, thinking that the ancient times are the same as the present, thinking that their hometown is a paradise, and thinking that their people are good, which is not surprising. In the area of Mount Song and the Luo River in the Central Plains, the shadow of the sun is measured using a sundial.

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以為中也。乃是神州之別中耳。至時余分不能定之。江表島夷地卑氣厲情志飛揚。故曰揚州。晉氏奔之更稱文國。變夷從夏斯言有由。則孔子居九夷非陋也。且有德則君人。無道則勃亂。故夏禹生於西羌。文王長於東夷。元魏托跋宗族北狄。並君臨瀆岳。嚮明南面。豈以生不在諸華。而逆其風化也。至如由余西戎孤臣。秦穆因而霸立。日磾玁狁微類。漢武納而位存。故知道在則尊。未拘於夷夏也。蔡謨鏗固自守。未曰通人。拒詔違命負罪殿廢。正刑可矣。抑又詳之。盈尺徑寸之珠壁本惟絕域。窮神達理之睿聖不限方維。故崆峒非九州之限。崑崙乃五竺之地。而黃帝軒轅並西奔而趣之。李老尹喜又接武而登之。斯何故耶。知可歸矣。且見機而作。無俟準的。至如夏桀之為政也。焚黃圖誅龍逢。秦正之酷暴也。燒經籍坑儒士。時俗傳之。無道之君也。然埏埴磚瓦非曰桀功。起予皇帝未尊呂德。然累葉盛行義須褒貶。古人有言。堯舜未必全聖。桀紂何能極愚。然而並歸咎於夏殷。尊嚴於唐虞者。偏黨不倫之詭經也。蔡氏遍隘何足可稱。

唐特進鄭公魏徴策有百條。其一條曰。問經佛興行早晚得失。

答珠星夜隕。佛生於周辰。白馬朝來。法興于漢世。故唐堯虞舜靡得詳焉。孔子周公安能述也。然則法王自在變化

無窮。納須彌于芥子之中。覆日月于蓮華之下。法雲惠雨明珠寶船。出諸子於火宅。濟群生於苦海。砮得砥則截骨而斷筋。車得膏則馬利而輪疾。誠須精心迴向潔志歸依。宜信傅毅之言。無從蔡謨之儀。斯國之重臣也。可謂高識有歸。故太宗敬而制碑。手書其石。祔葬于昭陵。為萬代之摸楷也。蔡謨年事俱盡功用罕施。自揣無能固辭于公政可也。而敘華夷事隔。未曰通人。又不足可稱焉。

七顏延之

瑯瑘人。有文章。好飲酒。放逸不護細行。宋元嘉中遷太常。沙門慧琳以才學迥拔。為太祖所賞。每升獨榻之禮。延之嫉焉曰。此三臺之座。豈可使刑餘居之。帝變色。奕敘之為名士。斯可知也。以琳得寵于文帝。延之非蒞政之能官。嫉而譏之。既不預朝廷。退居里闬。子峻為楊州刺史。乘軒還宅。延之負杖避而譏之。不營產業。布衣蔬食獨遊野外。時彥以其不參朝賢。亦顯論所不及。豈不以無預獨榻之榮嫉琳而謂刑餘也。余如達性論所評議也。然顏公著論。褒讚極多。至如通佛影跡通佛頂齒爪通佛衣缽杖通佛二㲲。不然。皆置言。高拔群英之所模楷者。刑餘之言。一時之貶琳耳。其四論並見宋陸澄續法論。

八蕭摹之

蘭陵人。宋元嘉十二年為丹陽尹。奏稱佛化被于中國已歷四代。塔寺形像所

【現代漢語翻譯】 現代漢語譯本： 無窮。能將須彌山（Mount Sumeru，佛教宇宙觀中的中心山）納入芥子（芥菜籽，比喻極小之物）之中，將日月覆蓋在蓮花之下。佛法的慈悲如雲如雨，用明亮的珠寶船，將眾生從火宅（比喻充滿煩惱和痛苦的世間）中救出，渡過苦海（比喻充滿痛苦的輪迴）。砮石（一種石材）經過磨礪可以斬斷骨頭和筋，車子得到潤滑油就能讓馬跑得更快，輪子轉動得更迅速。確實需要精心迴向，以純潔的志向歸依。應該相信傅毅的言論，不要效仿蔡謨的做法。傅毅是國家的重臣，可以說是見識高遠且有歸宿。所以太宗皇帝敬重他，為他製作碑文，親手書寫在石碑上，將他附葬在昭陵，作為萬代的楷模。蔡謨年紀大了，功用很少施展，自己衡量沒有能力，堅決推辭公職是可以的。但是敘述華夷（中原與周邊民族）之間的事情，認為有隔閡，不能說是通達之人，也不值得稱讚。 顏延之 瑯琊人，有文采，喜歡喝酒，放縱不拘小節。宋元嘉年間升任太常。沙門慧琳（monk Huilin）因為才學出衆，被太祖皇帝賞識，每次都有登上皇帝獨榻的禮遇。顏延之嫉妒他說：『這三臺（古代官位）的座位，怎麼可以讓受過刑的人坐呢？』皇帝變了臉色。奕敘稱慧琳為名士，由此可知顏延之的為人。因為慧琳得到文帝的寵愛，顏延之並非擅長政事的官員，所以嫉妒並譏諷他。既然沒有參與朝廷政事，就退居鄉里。他的兒子顏峻擔任揚州刺史，坐著軒車回家，顏延之拄著枴杖避開並譏諷他。不經營產業，穿著粗布衣服，吃著粗糧，獨自在野外遊蕩。當時的士人認為他不參與朝廷事務，也不在公開場合議論他。難道不是因為嫉妒慧琳得到皇帝的寵愛，而稱慧琳為受過刑的人嗎？其餘的就像《達性論》所評論的那樣。然而顏公（顏延之）所著的論述，讚揚佛法的極多，例如《通佛影跡》、《通佛頂齒爪》、《通佛衣缽杖》、《通佛二㲲》。不然的話，都置之不理。那些高超出眾的人所效仿的，是顏延之的著作，而不是他貶低慧琳為受過刑的人的言論。他的四篇論述都可以在宋朝陸澄的《續法論》中看到。 蕭摹之 蘭陵人，宋元嘉十二年擔任丹陽尹。上奏說佛教傳入中國已經歷了四代，塔寺和佛像...

【English Translation】 English version: Infinite. To contain Mount Sumeru (the central mountain in Buddhist cosmology) within a mustard seed (representing something extremely small), to cover the sun and moon beneath a lotus flower. The Dharma's compassion is like clouds and rain, using bright jewel boats to rescue all beings from the burning house (a metaphor for the world filled with afflictions and suffering), and to ferry them across the sea of suffering (a metaphor for the painful cycle of rebirth). A whetstone sharpens the nu stone (a type of stone) so that it can cut through bones and tendons, and grease allows a cart to move faster and its wheels to turn more quickly. It is truly necessary to dedicate oneself wholeheartedly and rely on pure aspirations. One should believe the words of Fu Yi and not follow the example of Cai Mo. Fu Yi was an important minister of the state, and it can be said that his knowledge was profound and he had a place to return to. Therefore, Emperor Taizong respected him, created an inscription for him, personally wrote it on a stone tablet, and had him buried alongside the Zhaoling Mausoleum, as a model for all generations. Cai Mo was old and his contributions were few. It was acceptable for him to firmly decline public office because he considered himself incapable. However, his description of the separation between the Chinese and other ethnic groups shows that he was not an enlightened person, and he is not worthy of praise. Yan Yanzhi A person from Langya, he was talented in writing, liked to drink alcohol, and was unrestrained and did not care about minor details. During the Yuanjia period of the Song Dynasty, he was promoted to Taichang (Grand Master of Ceremonies). The monk Huilin was appreciated by Emperor Taizu for his outstanding talent and learning, and was always granted the privilege of sitting on the emperor's exclusive couch. Yan Yanzhi was jealous and said, 'How can the seat of the Three Terraces (ancient official positions) be occupied by someone who has been punished?' The emperor's face changed. Yi Xu praised Huilin as a famous scholar, which shows Yan Yanzhi's character. Because Huilin was favored by Emperor Wen, and Yan Yanzhi was not an official skilled in politics, he was jealous and ridiculed him. Since he did not participate in court affairs, he retired to his hometown. His son, Yan Jun, served as the governor of Yangzhou, and when he returned home in a carriage, Yan Yanzhi avoided him with a cane and ridiculed him. He did not manage property, wore coarse clothes, ate simple food, and wandered alone in the wilderness. The scholars of the time believed that he did not participate in court affairs and did not discuss him in public. Isn't it because he was jealous of Huilin's favor with the emperor that he called Huilin a punished person? The rest is as commented on in the 'Treatise on Understanding Nature'. However, Yan Gong's (Yan Yanzhi's) writings contain many praises of Buddhism, such as 'Understanding the Buddha's Shadow Traces', 'Understanding the Buddha's Crown Teeth and Nails', 'Understanding the Buddha's Robe and Staff', 'Understanding the Buddha's Two Uttarasangha Robes'. Otherwise, he ignored them. What those who are outstanding emulate are Yan Yanzhi's writings, not his words that demeaned Huilin as a punished person. His four treatises can all be found in Lu Cheng's 'Continuation of the Dharma Treatise' of the Song Dynasty. Xiao Mozhi A person from Lanling, he served as the Yin of Danyang in the twelfth year of Yuanjia in the Song Dynasty. He reported that Buddhism had been introduced to China for four generations, and the pagodas, temples, and images...

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在千計。進可以繫心。退足以招勸。自頃已來。敬情浮末不以精誠為至。更以奢競為重。違中越制。宜加檢裁。不為之防流遁未已。請今後鑄銅像造塔寺。先詣所在陳事列言。待報聽造。觀斯奏狀仰止奔競。非曰除滅。斯寔住持之相。居然昌顯矣。

九周朗

汝南人。宋世祖時仕廬陵內史。上書曰。自釋氏流教。其來有源。舒引容潤既亦廣矣。而假糅醫術托以卜數。外刑不容。內教不悔。而橫天地之間。莫之糾察。今宜申嚴佛律裨重國令。其疵惡顯著者。悉宜罷遣。余則隨其藝行。各為之條例。使禪義經誦人能其一。食不過蔬衣不出布。若更度者。則令先習義行本。其神心必能草腐人天竦精。以往者雖侯王家子。亦不宜拘。意同前矣。

第十虞愿

會稽人。仕宋明帝為中書。善容止直忤言。帝好奕頗廢政事。愿曰。堯以此教丹朱。非人主所好。帝怒令曳下殿。初無懼色。二三日復召來明帝以所居故第起湘宮寺。制置宏壯。愿曰。此寺穿掘傷螻蟻。磚瓦焚蟲豸。勞役之苦百姓筋力。販妻貨子呼嗟滿路。佛若有知。念其有罪。佛若無知。作之何益。忤旨出守晉安。此寔大慈之本懷。得佛之遺寄。而奕謂為除彈匪其意乎。

十一張普濟

常山人。善百家之說。太和中遷諫議大夫。至孝

【現代漢語翻譯】 現代漢語譯本： 在千計。進一步可以使人心有所寄託，退一步也足以招引勸勉。自從近來，人們的敬奉之心流於表面，不以精誠為至上，反而以奢靡攀比為重，違背常理，逾越法度，應該加以約束和裁減。如果不加以防範，流弊蔓延將沒有止境。請允許今後鑄造銅像、建造塔寺，先到所在地陳述事由，詳細稟報，等待批準後方可建造，以此來抑制人們的奔競之風。這並非要廢除佛法，而是真正住持佛法的方式，自然能夠使佛法昌盛顯揚。 九、周朗（人名，汝南人）： 汝南人。宋世祖時期擔任廬陵內史。他上書說：『自從釋迦牟尼的教義流傳開來，其來歷有根源。舒緩引導，包容滋潤，已經非常廣泛了。然而，有人假借佛法，摻雜醫術，託名占卜算卦。外在的刑法不能容忍，內在的教義也不允許。但這種現象卻橫行於天地之間，沒有人去糾正查處。現在應該嚴格執行佛律，加強國家的法令。對於那些有明顯過錯和惡行的人，都應該罷免遣送。其餘的人則根據他們的技藝和行為，分別制定條例。使修習禪定、研習義理、誦讀經文的人，都能精通其中一項。飲食不超過蔬菜，衣著不超過布衣。如果還要度人出家，就應該讓他們先學習義理和行為的根本。這樣，他們的精神力量必定能夠使草木朽爛，使人天敬畏。對於以往出家的人，即使是侯王家的子弟，也不應該加以限制。』他的意思和前面的人相同。 十、虞愿（人名，會稽人）： 會稽人。在宋明帝時期擔任中書。他善於儀容舉止，敢於直言勸諫。明帝喜歡下棋，常常荒廢政事。虞愿說：『堯用下棋來教導丹朱，這不是人主應該愛好的事情。』明帝生氣，命令人把他拉下殿。虞愿始終沒有懼怕的神色。過了兩三天，明帝又召見他。明帝用自己原來的住宅建造湘宮寺，規模宏大。虞愿說：『這座寺廟穿掘土地傷害螻蟻，燒製磚瓦焚燒蟲豸，勞役之苦使百姓筋疲力盡，賣妻賣子的呼喊聲充滿道路。佛如果有知，會認為這是有罪的。佛如果無知，建造它又有什麼用呢？』明帝不聽他的勸諫，把他調出京城，到晉安做太守。這才是大慈大悲的根本心懷，得到了佛的遺訓和寄託。而把下棋看作是剷除彈劾，難道是這個意思嗎？ 十一、張普濟（人名，常山人）： 常山人。精通諸子百家的學說。太和年間，升任諫議大夫。他非常孝順。

【English Translation】 English version: Thousands of them. Advancing can focus the mind, and retreating is enough to attract and encourage. Since recently, the respect and affection have been superficial, not taking sincerity as the ultimate, but rather emphasizing extravagance and competition, violating the norm and exceeding the system, which should be restrained and reduced. If it is not prevented, the spread of abuses will be endless. Please allow that in the future, when casting bronze statues and building pagodas and temples, one should first go to the local area to state the matter and report in detail, and wait for approval before building, in order to restrain the trend of competition. This is not to abolish the Dharma, but the true way to uphold the Dharma, which will naturally make the Dharma prosperous and manifest. Nine, Zhou Lang (person's name, from Runan): A native of Runan. He served as the Prefect of Luling during the reign of Emperor Shizu of the Song Dynasty. He wrote a memorial saying: 'Since the teachings of Sakyamuni Buddha spread, their origin has a source. The gentle guidance, tolerance, and nourishment have been very extensive. However, some people falsely use the Dharma, mixing it with medical skills and divination. External laws cannot tolerate it, and internal teachings do not allow it. But this phenomenon is rampant between heaven and earth, and no one corrects or investigates it. Now, we should strictly enforce the Buddhist precepts and strengthen the laws of the country. Those with obvious faults and evil deeds should be dismissed and sent away. The rest should be subject to regulations based on their skills and behavior. Those who practice meditation, study the principles, and recite scriptures should be proficient in one of them. Their diet should not exceed vegetables, and their clothing should not exceed cloth. If they want to ordain others, they should first study the fundamentals of principles and behavior. In this way, their spiritual power will surely be able to rot grass and wood and make humans and gods revere them. For those who have been ordained in the past, even if they are children of princes and kings, they should not be restricted.' His meaning is the same as the previous person. Ten, Yu Yuan (person's name, from Kuaiji): A native of Kuaiji. He served as a secretary in the Song Dynasty during the reign of Emperor Ming. He was good at demeanor and dared to speak frankly and advise. Emperor Ming liked to play chess and often neglected state affairs. Yu Yuan said: 'Yao used chess to teach Danzhu, which is not something that a ruler should like.' Emperor Ming was angry and ordered people to drag him off the throne. Yu Yuan never showed any fear. After two or three days, Emperor Ming summoned him again. Emperor Ming built Xiangong Temple with his original residence, which was magnificent in scale. Yu Yuan said: 'This temple digs the land and hurts ants, burns bricks and tiles to burn insects, and the suffering of labor makes the people exhausted, and the cries of selling wives and children fill the road. If the Buddha knows, he will think it is a sin. If the Buddha does not know, what is the use of building it?' Emperor Ming did not listen to his advice and transferred him out of the capital to Jinan as a prefect. This is the fundamental heart of great compassion, and he has received the legacy and entrustment of the Buddha. And to regard playing chess as eliminating impeachment, is that what it means? Eleven, Zhang Puji (person's name, from Changshan): A native of Changshan. He was well versed in the theories of various schools of thought. During the Taihe period, he was promoted to be a remonstrance official. He was very filial.

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明立不親視朝。過崇佛法。郊廟之事多委有司。營造寺像略無休息。乃上諫略云。伏願淑慎威儀萬邦作式。躬致郊廟之虔。親紆朔望之禮。則一人有慶兆民賴之。然後精進三寶信心如來。道由化深。故諸漏可盡。法隨禮積。故彼岸可登。書奏不報。濟諫如此。而奕弄筆妄加。荒穢之淫僧游于宮內。恣行非法。凡是妃主莫不通淫。百姓苦之而上不覺。斯言奸蕩。何得妄施。宮禁有限。防禦有則。擅言淫僻縱筆妄陳據太史之任。總清慎之機。專構私憤顯行輕毀。梟能食母。君子恥聞。亭曰柏人。漢后夜遁。非狂非醉。斯言難玷。但奕自行淫穢。其黨例有妻孥。故李耳李思王之編戶。張衡張魯天師子孫。宗胤顯然無宜不有。不知今日道士何為。效僧遠財絕色。清高獨往不拘俗累。甚可怪也。故奕重其財色毀僧同之。如老子化胡經云。既化胡王令尹喜為佛。性強梁者毀形絕好。斷其妻娶不令紹嗣。故名沙門。自余軟善任從其本。則妻子不絕也。約斯論事。觀中道士。衣冠容制不異俗流。妻子承嗣。義依道法。不可怪也。是以仙童玉女侍老君之側。黃庭朱戶述命門之事。深欲擬僧斯蹤難泯。遂行流謗。固其然哉。

十二李玚

趙人。魏延昌末為高陽王友。於時人多絕戶為沙門。玚上言曰。禮以教世法導將來。跡用既

【現代漢語翻譯】 現代漢語譯本：明立不親自處理朝政，過度崇尚佛法，祭祀天地祖先的事情大多委託給有關官員。建造寺廟佛像幾乎沒有停止的時候。於是有人上書勸諫，大意是：『希望您能謹慎端莊，為天下萬國做出榜樣。親自虔誠地主持郊祭廟祀，親自過問每月初一、十五的祭拜之禮。這樣，您一人有福，天下百姓就能依賴您。然後精進于佛法僧三寶，信仰如來。道德通過教化而深入人心，所以各種煩惱可以斷盡；法則隨著禮儀的積累而穩固，所以可以到達彼岸。』奏章呈上卻沒有得到回覆。勸諫就是這樣。而奕隨意舞文弄墨，胡亂說淫穢的僧人出入宮內，恣意妄為，所有妃嬪沒有不與他們通姦的。百姓為此痛苦不堪，而皇上卻不覺察。這種說法實在奸邪放蕩，怎麼可以隨便亂說呢？皇宮禁地有嚴格的限制，防衛有規章制度。擅自說淫穢之事，隨意書寫陳述，憑藉太史的職位，掌握清正謹慎的樞機，專門構造私人的怨恨，公然進行輕率的詆譭。貓頭鷹會吃掉自己的母親，君子聽了都感到羞恥。驛亭叫做柏人，漢朝之後有人連夜逃走。不是瘋了也不是醉了，這種說法難以玷污。只是奕自己行為淫穢，他的同黨都有妻兒。所以李耳、李思是王室的編戶齊民，張衡、張魯是天師的子孫，宗族血脈顯然存在，本來就不應該沒有。不知道現在的道士為什麼要效仿僧人，遠離錢財美色，清高自守，不被世俗所累，這真是太奇怪了。所以奕看重僧人的錢財美色，詆譭僧人，把他們和老子化胡經里說的一樣。《老子化胡經》說：『已經教化了胡人的國王，讓尹喜做了佛。對於那些性格強悍兇暴的人，就毀壞他們的外形，斷絕他們的美好，斷絕他們的娶妻，不讓他們有後代，所以叫做沙門。』其餘那些性格軟弱善良的人，就任憑他們保持原來的樣子，所以他們的妻子兒女不會斷絕。』按照這個理論來分析，道觀中的道士，衣冠容貌和制度與世俗之人沒有區別，妻子兒女繼承家業，從道義上來說是符合道法的，沒有什麼可奇怪的。因此有仙童玉女侍奉在老君的身邊，黃庭朱戶講述著性命攸關的事情。深深地想要模仿僧人，但這種痕跡難以消除，於是就進行誹謗，本來就是這樣啊。 十二 李玚（人名） 趙郡人。魏延昌末年擔任高陽王（爵位名）的侍從。當時很多人讓自己的兒子斷絕戶籍出家當和尚。李玚上書說：『禮用來教化世人，法用來引導未來。』

【English Translation】 English version: Ming Li did not personally attend to court affairs, excessively venerated Buddhism, and mostly entrusted the affairs of sacrifices to heaven and ancestors to relevant officials. The construction of temples and Buddha statues almost never ceased. Thereupon, someone submitted a memorial, the gist of which was: 'It is hoped that you will be prudent and dignified, setting an example for all nations. Personally and devoutly preside over the suburban sacrifices and ancestral temples, and personally inquire about the worship ceremonies on the first and fifteenth of each month. In this way, if you alone are blessed, the people of the world can rely on you. Then, be diligent in the Three Jewels of Buddhism, and have faith in the Tathagata (meaning: thus-gone, an epithet of the Buddha). Morality deepens through education, so all afflictions can be cut off; the law becomes stable with the accumulation of rituals, so one can reach the other shore.' The memorial was presented but received no reply. Such was the remonstrance. However, Yi wantonly wielded his pen, recklessly saying that lewd monks entered and exited the palace, acting wantonly, and that all the concubines had illicit relations with them. The people suffered from this, but the emperor was unaware. This statement is truly treacherous and licentious, how can it be said casually? The palace forbidden area has strict restrictions, and the defense has regulations. Presumptuously speaking of lewd matters, arbitrarily writing and stating, relying on the position of Grand Historian, grasping the pivot of integrity and prudence, deliberately constructing personal resentment, and openly carrying out frivolous defamation. Owls eat their mothers, and gentlemen are ashamed to hear of it. The post station is called Bairen, and after the Han Dynasty, someone fled overnight. Not mad, nor drunk, this statement is difficult to tarnish. It's just that Yi himself is lewd, and his party members all have wives and children. Therefore, Li Er and Li Si are registered commoners of the royal family, and Zhang Heng and Zhang Lu are descendants of the Celestial Master, the lineage is clearly present, and it should not be without. I don't know why the Taoists of today want to imitate the monks, staying away from wealth and beauty, maintaining purity and independence, and not being burdened by worldly affairs, which is really strange. Therefore, Yi values the wealth and beauty of the monks, and defames the monks, comparing them to what is said in the Laozi Huahu Jing (meaning: Laozi's Scripture on Converting the Barbarians). The Laozi Huahu Jing says: 'Having already converted the barbarian king, he made Yin Xi a Buddha. For those who are strong and violent in nature, they destroy their appearance, cut off their beauty, cut off their marriage, and do not allow them to have descendants, so they are called Shamen (meaning: monks).』 The rest of those who are weak and kind in nature, they are allowed to maintain their original appearance, so their wives and children will not be cut off.』 According to this theory, the Taoists in the Taoist temples, their clothes, appearance, and system are no different from ordinary people, and their wives and children inherit the family business, which is in accordance with the Taoist law in terms of morality, and there is nothing strange about it. Therefore, there are fairy boys and jade girls serving by Laozi's side, and the Yellow Court and Vermilion Doors describe matters of life and death. Deeply wanting to imitate the monks, but this trace is difficult to eliminate, so they carry out slander, which is originally the case. Twelve Li Yang (personal name) A native of Zhao Commandery. At the end of the Wei Yanchang period, he served as an attendant to the Prince of Gaoyang (title of nobility). At that time, many people had their sons sever their household registration and become monks. Li Yang submitted a memorial saying: 'Rituals are used to educate the world, and laws are used to guide the future.'

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殊區流亦別。故三千之罪。莫大於不孝。不孝之大。無過於絕祀。然則絕祀之罪。大莫甚焉。安得輕縱背禮之情而肆其向法之意也。寧有棄堂堂之政。而從鬼教乎。靈太后責以鬼教謗毀佛法。玚曰。竊欲清明佛法使道俗兼通。非敢排棄真學妄為訾毀。且鬼神之名皆是通靈達稱。三皇五帝皆號為鬼。易曰。知鬼神之情狀。周公自美。亦云。能事鬼神。禮曰。明則有禮樂。幽則有鬼神。佛非天非地。本出於人。應世導俗。其道幽隱。名之為鬼。愚謂非謗。靈太后不罪。后遇害於河陰。詳玚上言欲沙汰僻左。非為疵謗矣。

十三劉晝

渤海人。才術不能自給。齊不仕之。著高才不遇傳。以自況也。上書言。佛法詭誑。避役者以為林藪。又詆訶淫蕩。有尼有優婆夷。實是僧之妻妾。損胎殺子其狀難言。今僧尼二百許萬。並俗女向有四百餘萬。六月一損胎。如是則年族二百萬戶矣。驗此佛是疫胎之鬼也。全非聖人。亦言道士。非老莊之本。籍佛邪說為其配坐而已。詳晝此言。殊塵聽視。專言墮胎殺子。豈是正士言哉。孔子見人一善而忘其百非。鮑生見人一惡而終身不忘。弘隘之跡斷可知矣。狂哲之心相去遠矣。然則天下高尚沙門有逾百萬。財色不顧名位莫緣。斯德隱之妄張淫殺。一年誅二子。沙門且然。一歲有二男

【現代漢語翻譯】 現代漢語譯本： 殊區流派也各有不同。所以說，三千種罪過中，沒有比不孝更大的了。不孝的罪過中，沒有比斷絕祭祀更嚴重的了。既然如此，那麼斷絕祭祀的罪過，大到沒有比這更甚的了。怎麼可以輕易地放縱違背禮法的行為，而放任他們嚮往佛法的意願呢？難道有拋棄光明正大的政事，而去信奉鬼神之教的道理嗎？靈太后責備劉玚用鬼神之教來誹謗佛法。劉玚說：『我私下裡是想澄清佛法，使僧人和俗人都能理解貫通，不是敢於排斥真正的學問，胡亂地進行詆譭。況且鬼神的名稱，都是通靈達意的稱謂。三皇五帝都被稱為鬼。』《易經》說：『瞭解鬼神的情狀。』周公自己讚美自己，也說：『能夠侍奉鬼神。』《禮記》說：『光明的地方有禮樂，幽暗的地方有鬼神。』佛既不是天也不是地，本來是出於人，順應世俗引導風俗，他的道理幽深隱晦，稱他為鬼，我認為不是誹謗。靈太后沒有怪罪他。後來劉玚在河陰被殺害。詳細考察劉玚之前的上書，是想淘汰那些偏頗邪惡的學說，不是爲了詆譭誹謗啊。

十三、劉晝（人名）

是渤海人。他的才能和技藝不足以自給自足。在齊國沒有做官。寫了《高才不遇傳》，來比況自己。他上書說，佛法是虛假欺騙的，逃避徭役的人把它當作藏身的地方。又詆譭僧尼，說尼姑和優婆夷（Upasika，女居士）實際上是僧人的妻妾，墮胎殺子的情況難以言說。現在僧尼有二百多萬，加上想成為僧尼的俗家女子有四百多萬。如果每個月有六分之一的人墮胎，這樣一年就會有兩百萬戶人家絕後了。由此驗證，佛是導致疫病和墮胎的鬼。完全不是聖人。劉晝也說，道士不是老子和莊子的本意，只是把佛教的邪說作為他們的陪襯而已。詳細考察劉晝的這些話，實在是污人耳目。專門說墮胎殺子的事情，難道是正人君子應該說的話嗎？孔子看到別人的一點善行就忘記他的諸多缺點，鮑叔牙看到別人的一點惡行就終身不忘。他們的心胸寬廣和狹隘的差別，完全可以知道。他和有智慧的人的差距太遠了。既然這樣，那麼天下高尚的沙門（Sramana，出家修道者）有超過百萬，他們不顧錢財美色和名譽地位。這種美德是隱瞞淫亂和殺戮的妄言嗎？一年墮胎殺害兩個孩子。沙門尚且如此，一年會有兩個男

【English Translation】 English version: The streams and sects in different regions also vary. Therefore, among the three thousand sins, none is greater than unfilial piety. Among the sins of unfilial piety, none is more serious than the extinction of ancestral sacrifices. Since this is the case, then the sin of extinguishing ancestral sacrifices is extremely grave. How can one lightly indulge the sentiment of betraying ritual propriety and allow them to pursue their inclination towards Buddhism? Is there any reason to abandon the upright governance and follow the teachings of ghosts and spirits? Empress Dowager Ling accused Liu Chang (name) of using the teachings of ghosts and spirits to slander Buddhism. Liu Chang said, 'I privately wish to clarify Buddhism, so that both monks and laypeople can understand it thoroughly. I do not dare to reject true learning and recklessly engage in slander. Moreover, the names of ghosts and spirits are all titles that signify spiritual understanding. The Three Sovereigns and Five Emperors were all referred to as ghosts.' The Book of Changes says, 'Understanding the conditions of ghosts and spirits.' Duke Zhou praised himself, saying, 'Able to serve ghosts and spirits.' The Book of Rites says, 'In the light, there are rituals and music; in the darkness, there are ghosts and spirits.' Buddha is neither heaven nor earth, but originally came from humans, adapting to the world and guiding customs. His teachings are profound and obscure, so calling him a ghost, I believe, is not slander.' Empress Dowager Ling did not blame him. Later, Liu Chang was killed in Heyin. Examining Liu Chang's previous memorial in detail, it was to eliminate those biased and evil doctrines, not to defame and slander.

Thirteen, Liu Zhou (name)

He was from Bohai. His talent and skills were insufficient to support himself. He did not serve as an official in Qi. He wrote 'Biography of a Talented Man Who Did Not Find Recognition' to compare himself to it. He submitted a memorial saying that Buddhism is false and deceptive, and those who evade corvée labor use it as a refuge. He also slandered monks and nuns, saying that nuns and Upasikas (female lay devotees) are actually the wives and concubines of monks, and the situation of abortion and infanticide is unspeakable. Now there are more than two million monks and nuns, plus more than four million laywomen who want to become monks and nuns. If one-sixth of them have abortions each month, then two million households will be without descendants each year. This verifies that the Buddha is a ghost who causes epidemics and abortions. He is not a sage at all. Liu Zhou also said that Daoists are not the original intention of Laozi and Zhuangzi, but only use the evil doctrines of Buddhism as their foil. Examining Liu Zhou's words in detail, they are truly offensive to the ears and eyes. He specifically talks about abortion and infanticide. Are these the words that a righteous gentleman should say? Confucius saw one good deed in a person and forgot his many shortcomings, while Bao Shuya saw one bad deed in a person and never forgot it for the rest of his life. The difference between their broad-mindedness and narrow-mindedness can be fully understood. The distance between him and wise men is too far. Since this is the case, then there are more than a million noble Sramanas (ascetics) in the world, who disregard wealth, beauty, and fame and status. Is this virtue a false claim to conceal promiscuity and killing? Two children are aborted and killed in a year. If Sramanas are like this, there will be two male

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。編戶誰是。吐言孟浪未足廣之。而奕重為正諫。及後上事還陳此略。考校則劉晝之門人矣。

十四陽炫之

北平人。元魏末為秘書監。見寺宇壯麗損費金碧。王公相競侵漁百姓。乃撰洛陽伽藍記言。不恤眾庶也。後上書述。釋教虛誕有為徒費。無執戈以衛國有飢寒於色養。逃役之流仆隸之類。避苦就樂非修道者。又佛言。有為虛妄皆是妄想。道人深知佛理。故違虛其罪。故又廣引財事乞貸貪積無厭。又云。讀佛經者尊同帝王。寫佛畫師全無恭敬。請沙門等同孔老拜俗。班之國史。行多浮險者乞立嚴敕知其真偽。然後佛法可遵師徒無濫。則逃兵之徒還歸本役。國富兵多天下幸甚。炫之此奏。大同劉晝之詞。言多庸猥不經周孔。故雖上事終委而不施行。而奕美之徹于府俞。致使凈游浪宕之語。備寫不遺。斯仍曲士之沈鬱。非通人之留意也。

廣弘明集卷第六 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第七

大唐西明寺沙門釋道宣撰

辯惑篇第二之三

敘列代王臣滯惑解下樑荀濟齊章仇子陀周衛元嵩宋劉慧琳齊顧歡魏邢子才涼高道讓齊李公緒隋盧思道唐傅奕

十五荀濟

穎川人。后居江左。博涉眾書志調矯俗。初與梁武布衣相知。及帝

【現代漢語翻譯】 現代漢語譯本：編戶的身份是什麼？這樣孟浪的言論不足以廣泛傳播。而傅奕鄭重地上書勸諫。後來皇上處理政事時，還是採納了這些建議。考察起來，傅奕算是劉晝的門人了。

十四、陽炫之（Yang Xuanzhi）

北平人。北魏末年擔任秘書監。他看到寺廟宇壯麗，耗費大量金銀，王公大臣們爭相侵吞百姓的財產，於是撰寫《洛陽伽藍記》，認為這是不體恤民眾的行為。後來他上書陳述，佛教虛妄不實，徒勞耗費。出家之人不執戈衛國，不贍養父母，導致他們忍饑受寒。逃避兵役的人和奴僕之流，爲了逃避痛苦而追求安樂，並非真正修道之人。而且佛說：『一切有為法皆是虛妄，都是妄想。』道人深知佛理，卻違背虛妄之說，罪過更大。所以他們廣泛地索取財物，乞求借貸，貪得無厭。又說：『讀佛經的人尊貴如同帝王，而畫佛像的畫師卻得不到任何恭敬。』請讓沙門等同孔子、老子一樣，向世俗之人行拜禮，將他們的事蹟編入國史。對於那些行為輕浮冒險的人，請頒佈嚴厲的敕令，辨別他們的真偽。這樣佛法才能被遵循，師徒之間才不會有濫竽充數的人。那麼逃兵之徒就會迴歸本職，國家富強，兵力充足，天下就太平了。陽炫之的奏疏，與大同劉晝的言論相似，言語庸俗鄙陋，不符合周公、孔子的思想。所以即使皇上知道了這件事，最終還是擱置不施行。而傅奕的美名卻傳遍朝野，以至於那些詆譭佛教的言論，都被詳細地記錄下來，沒有遺漏。這仍然是見識淺薄之人的沉悶之見，不是通達之人所關注的。

《廣弘明集》卷第六 大正藏第52冊 No. 2103 《廣弘明集》

《廣弘明集》卷第七

大唐西明寺沙門釋道宣撰

辯惑篇第二之三

敘述歷代王臣的迷惑和見解：梁朝的荀濟（Xun Ji），齊朝的章仇子陀（Zhangchou Zituo），周朝的衛元嵩（Wei Yuansong），宋朝的劉慧琳（Liu Huilin），齊朝的顧歡（Gu Huan），魏朝的邢子才（Xing Zicai），涼朝的高道讓（Gao Daorang），齊朝的李公緒（Li Gongxu），隋朝的盧思道（Lu Sidao），唐朝的傅奕（Fu Yi）。

十五、荀濟（Xun Ji）

穎川人。後來居住在江左。博覽群書，志向高遠，行為矯正世俗。起初與梁武帝以平民身份相識。等到梁武帝即位，

【English Translation】 English version: What is the status of the registered households? Such rash remarks are not enough to be widely disseminated. However, Fu Yi solemnly submitted a memorial to advise the emperor. Later, when the emperor handled state affairs, he still adopted these suggestions. Upon examination, Fu Yi can be considered a disciple of Liu Zhou.

Fourteen, Yang Xuanzhi (Yang Xuanzhi)

A native of Beiping. He served as the Secretary Supervisor at the end of the Northern Wei Dynasty. Seeing the magnificent temples and monasteries, which cost a lot of gold and silver, and the princes and ministers competing to encroach on the property of the people, he wrote 'Records of Luoyang Monasteries', believing that this was a behavior that did not care for the people. Later, he submitted a memorial stating that Buddhism was false and futile, and a waste of resources. Those who became monks did not wield weapons to defend the country, nor did they support their parents, causing them to suffer from hunger and cold. Those who fled military service and the like, in order to escape suffering and pursue pleasure, were not truly cultivating the Way. Moreover, the Buddha said: 'All conditioned dharmas are false and are all delusions.' The Taoists know the Buddhist principles deeply, but they violate the saying of falsehood, and their sin is even greater. Therefore, they widely demand wealth, beg for loans, and are insatiable. It is also said: 'Those who read Buddhist scriptures are as noble as emperors, but the painters who paint Buddhist images do not receive any respect.' Please let the Shamen (monks) pay homage to the secular people like Confucius and Laozi, and include their deeds in the national history. For those who behave frivolously and adventurously, please issue strict edicts to distinguish their authenticity. In this way, the Dharma can be followed, and there will be no unqualified people among the teachers and disciples. Then the deserters will return to their posts, the country will be rich, the army will be strong, and the world will be peaceful. Yang Xuanzhi's memorial was similar to the remarks of Liu Zhou of Datong, and his words were mediocre and vulgar, not in line with the thoughts of the Duke of Zhou and Confucius. Therefore, even if the emperor knew about this matter, he eventually shelved it and did not implement it. However, Fu Yi's good name spread throughout the court, so that those remarks that slandered Buddhism were recorded in detail without omission. This is still the dull view of a person with shallow knowledge, not what a knowledgeable person pays attention to.

Guang Hongming Ji, Volume 6 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 7

Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Debating Confusion, Chapter 2.3

Narrating the confusion and insights of kings and ministers of past dynasties: Xun Ji of the Liang Dynasty, Zhangchou Zituo of the Qi Dynasty, Wei Yuansong of the Zhou Dynasty, Liu Huilin of the Song Dynasty, Gu Huan of the Qi Dynasty, Xing Zicai of the Wei Dynasty, Gao Daorang of the Liang Dynasty, Li Gongxu of the Qi Dynasty, Lu Sidao of the Sui Dynasty, and Fu Yi of the Tang Dynasty.

Fifteen, Xun Ji (Xun Ji)

A native of Yingchuan. Later he lived in Jiangzuo. He read widely, had lofty aspirations, and his behavior corrected worldly customs. At first, he knew Emperor Wu of Liang as a commoner. When Emperor Wu of Liang ascended the throne,

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登位。仕不及之。濟負氣曰。會眉鼻上磨墨作檄耳。帝深不平之。梁州刺史陰子春左遷。濟作大詩贈之。文傳時俗。或稱于帝者。帝曰。個人雖有才。亂俗好反不可用。濟以不得志。常懷悒怏二十餘載。見帝信重釋門寺像崇盛。便於時上書論佛教貪淫奢侈妖妄。又譏造同泰寺營費太甚必為災患。其表略。以三墳五典帝皇之稱首。四維六紀終古之規模。及漢武祀金人。黃新以建國。桓靈祀浮圖。閹豎以控權。三國由茲鼎峙。五湖仍其薦食。衣冠奔于江東。戎教興于中壤。使父子之親隔。君臣之義乖。夫婦之和曠。友朋之信絕海內散亂三百年矣。濟所控詞述于僻者。至於貞概絕俗。固莫敘之。斯偏黨也。述金人之初降致黃新之篡等。並安擬也。至如周斬紂首豈見佛經。秦抗儒士非關釋化。禮崩樂壞未睹浮圖。戰國無主何關僧偽。乃云綱紀之亂。何能亂之。夫婦父子何人不是。但妄言耳。不足述之。然濟極言惘僧深訾佛者。統知上書必不會旨。亦知不能排除佛法。直是恨帝不拔于微流無榮宦于朝廷也。所以鄙詞罵僧深文毀佛。其實奇意詈于上帝也。后之丑詞並擬斯矣。

濟表云。稽古之詔。未聞崇邪之命重沓。歲時禘祫未嘗親享。竹脯面牲𣣋誣宗廟。違黃屋之尊。就蒼頭之役。朝夕敬妖怪之胡鬼。曲躬供貪淫之賊禿。

【現代漢語翻譯】 現代漢語譯本： 登位后，皇帝沒有任用濟。濟很生氣地說：『總有一天我要在眉毛和鼻子上磨墨寫檄文！』 皇帝對此非常不滿。梁州刺史陰子春被貶官，濟寫了一首長詩贈給他，詩文在當時廣為流傳。有人將此詩呈給皇帝，皇帝說：『這個人雖然有才華，但喜歡擾亂社會風俗，喜好叛逆，不能任用。』 濟因為懷才不遇，常常感到鬱悶不樂，持續了二十多年。他看到皇帝信奉佛教，寺廟佛像非常興盛，於是上書評論佛教的貪婪淫亂、奢侈虛妄。又批評建造同泰寺耗費巨大，必定會成為災禍。他的奏表大略是：以《三墳》、《五典》中帝王的稱謂開頭，以四維六紀作為永久的規範。提到漢武帝祭祀金人，黃新因此篡位；桓靈二帝祭祀浮圖（Buddha），宦官因此把持朝政。三國時期由此形成鼎立之勢，五胡亂華接連不斷。士大夫們紛紛逃到江東，外來的佛教在中原興盛，使得父子之間的親情疏遠，君臣之間的道義敗壞，夫妻之間的和睦消散，朋友之間的信任斷絕，天下動亂了三百年。濟所指控的言辭，對於那些隱僻之處或許能說中，至於佛教貞潔高尚、超凡脫俗之處，本來就無法敘述，這實在是偏頗之見。至於說到金人初來導致黃新篡位等等，又有什麼根據呢？說到周朝斬殺紂王的頭顱，哪裡見過佛經？秦朝抗拒儒士，與佛教的教化有什麼關係？禮崩樂壞，沒有見過浮圖。戰國時期天下無主，與僧人的虛偽有什麼關係？卻說綱常倫紀的混亂，這又能混亂什麼呢？夫婦父子，哪個人不是這樣？只不過是胡說八道罷了，不值得敘述。然而濟極力詆譭僧人，深深地誹謗佛法，他心裡明白上書一定不會被採納，也知道不能夠排除佛法，只不過是怨恨皇帝沒有從低微的地位提拔他，沒有讓他在朝廷做官罷了。所以用鄙俗的言辭謾罵僧人，用嚴苛的文字詆譭佛法，實際上是用奇怪的言語責罵皇帝。後世那些醜陋的言辭，都是模仿他罷了。

濟的奏表說：『考察古代的詔令，沒有聽說過崇拜邪教的命令一再頒佈。每年的祭祀大典，皇帝都不曾親自參加。用竹脯麵粉做的祭品來欺騙宗廟。違背了皇帝的尊貴身份，去做僕人的事情。早晚敬拜妖怪一樣的胡人鬼神，彎腰侍奉貪婪淫亂的賊禿（和尚）。』

【English Translation】 English version: After ascending the throne, the emperor did not appoint Ji. Ji said angrily, 'One day I will grind ink on my eyebrows and nose to write a denunciation!' The emperor was very displeased with this. Yin Zichun, the governor of Liangzhou, was demoted, and Ji wrote a long poem to him, which was widely circulated at the time. Someone presented this poem to the emperor, who said, 'Although this man is talented, he likes to disrupt social customs and is fond of rebellion, so he cannot be appointed.' Ji, feeling frustrated by his lack of recognition, often felt depressed and unhappy for more than twenty years. Seeing that the emperor believed in Buddhism and that temples and Buddha statues were very prosperous, he submitted a memorial criticizing Buddhism's greed, licentiousness, extravagance, and falsehood. He also criticized the construction of Tongtai Temple as being too costly and certain to become a disaster. The gist of his memorial was: it began with the titles of emperors in the 'Sanfen' (Three Tombs) and 'Wudian' (Five Canons), and used the four cardinal principles and six disciplines as permanent norms. It mentioned that Emperor Wu of the Han Dynasty sacrificed to the golden man (golden statue), and Huang Xin usurped the throne because of this; Emperor Huan and Emperor Ling sacrificed to the Futu (Buddha), and the eunuchs therefore controlled the court. The Three Kingdoms period was formed as a result, and the Five Barbarians invaded China one after another. Scholars and officials fled to Jiangdong, and foreign Buddhism flourished in the Central Plains, causing the affection between fathers and sons to become estranged, the righteousness between rulers and ministers to be corrupted, the harmony between husband and wife to dissipate, and the trust between friends to be severed, and the world was in turmoil for three hundred years. The words of accusation made by Ji, perhaps hit the mark in those obscure places, but as for the chastity, nobility, and transcendence of Buddhism, it was originally impossible to describe, which is really a biased view. As for saying that the initial arrival of the golden man led to Huang Xin's usurpation, what is the basis for this? Speaking of the Zhou Dynasty beheading the head of King Zhou, where have you seen Buddhist scriptures? The Qin Dynasty resisted Confucian scholars, what does it have to do with the teachings of Buddhism? When rites collapsed and music was ruined, the Futu had not been seen. During the Warring States period, the world was masterless, what does it have to do with the hypocrisy of monks? Yet it is said that the chaos of the fundamental principles and disciplines, what can this chaos cause? Husband and wife, father and son, who is not like this? It's just nonsense, not worth mentioning. However, Ji tried his best to slander monks and deeply defame Buddhism. He knew in his heart that the memorial would certainly not be adopted, and he also knew that he could not eliminate Buddhism. He simply resented the emperor for not promoting him from a humble position and not allowing him to be an official in the court. Therefore, he used vulgar words to scold monks and harsh words to defame Buddhism, actually using strange words to scold the emperor. The ugly words of later generations are all imitating him.

Ji's memorial said: 'Examining the ancient edicts, I have never heard of orders to worship heretical religions being repeatedly issued. The emperor has never personally participated in the annual grand sacrificial ceremonies. Using bamboo jerky and flour offerings to deceive the ancestral temples. Violating the noble status of the emperor, doing the work of servants. Worshiping the demon-like barbarian ghosts morning and evening, bowing to serve the greedy and licentious thief baldies (monks).'

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耽信邪胡諂祭淫祀。恐非聰明正直而可以福祐陛下者也。濟吐斯言。故動怒也。梁祖享祀于晦朔。四時交易於溫清。流涕動于臣下。興言賦于孝思。故景陽臺至敬殿。咸陳文祖獻后之奠。何得言未嘗親享。故反前事肆情罵之。竹脯面牲用替犧栗。蘋藻礿祭豈惟有梁之時。屈尊就卑乃萬代之希有。遺若脫屣豈百王之虛構哉。自非行總八恒位鄰上忍。安能行慈絕欲于盛年。長齋竭誠於終事哉。

又曰。臣請言得失推校是非。案釋氏源流本中國所斥。投之荒裔以御魑魅者也。乃至舜時竄梼機於三危。左傳允(音捐)姓之奸居於瓜州是也。杜預以允姓陰戎之別祖。與三苗俱放於三危。漢書西域傳。塞種本允姓之戎。世居燉煌。為月氏迫逐。遂住蔥嶺南奔。又謂懸度賢豆身毒天毒。仍訛轉以塞種為釋種。其實一也。允姓與三苗比居教跡和洽。其釋種不行忠孝仁義。貪詐甚者號之為佛。佛者戾也。或名為勃。勃者亂也。而陛下以中華之盛胄。方尊姚石羌胡之軌躅。竊不取一也。案允姓之居燉煌西戎也。懸度賢豆等南梵也。西戎即敘禹貢所傳。懸度已下荀濟加謗。不讀三史奚以定之。尋夫懸度乃北天之險地。乘索而度也。賢豆天竺仁風所行。四時和于玉燭土絕流霜。七眾照于金鏡神機猛利。人傳天語字出天文。終古至今無相篡

【現代漢語翻譯】 現代漢語譯本：沉溺於相信邪惡的胡人虛假的祭祀和淫亂的活動。恐怕不是聰明正直，可以給陛下帶來福佑的人。濟吐這樣說，所以觸怒了他。梁朝的祖先在每月初一和十五祭祀，四季更替時用溫暖和清涼的祭品祭祀。臣下感動得流淚，歌頌孝思。所以景陽臺和至敬殿都陳列著文祖和獻后的祭品。怎麼能說（皇帝）未曾親自祭祀呢？所以反過來用以前的事情來肆意謾罵。用竹脯和麵做的牲畜代替犧牲用的牛羊，用蘋藻代替礿祭，難道只有梁朝才這樣嗎？降低身份遷就卑微是萬代罕見的。拋棄（皇位）如同丟掉鞋子，難道是歷代帝王的虛構嗎？如果不是修行達到八恒的境界，地位接近上忍，怎麼能在盛年時行慈悲之事，斷絕慾望，終身長齋，竭盡誠意呢？ 又說，我請求進言得失，推究是非。查閱釋迦牟尼的源流，本來是中國所排斥的，把他們投放到荒遠的地方，用來抵禦魑魅。就像舜帝時流放梼杌到三危山，左傳記載允姓的奸人居住在瓜州一樣。杜預認為允姓是陰戎的別祖，與三苗一起被流放到三危山。《漢書·西域傳》記載，塞種本來是允姓的戎族，世代居住在敦煌，被月氏驅逐，於是住在蔥嶺以南。又說懸度、賢豆、身毒、天毒，都是從塞種訛變而來，其實是一回事。允姓與三苗比鄰而居，教義和洽。而釋種不行忠孝仁義，貪婪奸詐到了極點，就被稱為佛。佛，就是戾，是乖戾的意思。或者叫做勃，勃就是亂的意思。而陛下以中華的盛世血統，卻推崇姚秦和石勒這些羌胡的行徑，我私下認為這是不可取的。查閱允姓居住在敦煌，是西戎。懸度、賢豆等是南梵。西戎就是《禹貢》所記載的，懸度以下是荀濟的誹謗。不讀三史，怎麼能確定呢？尋思懸度是北方天的險地，需要乘著繩索才能度過。賢豆是天竺，仁義之風盛行的地方，四季和順，沒有霜凍。七眾照耀著金鏡，神機猛利。人們傳頌著天語，文字出自天文，自古至今沒有篡奪的事情。

【English Translation】 English version: He is indulging in believing in the evil Hu people's false sacrifices and licentious activities. I fear that he is not wise and upright, and cannot bring blessings to Your Majesty. Ji Tu said this, so he angered him. The ancestors of the Liang Dynasty offered sacrifices on the first and fifteenth of each month, and used warm and cool offerings to sacrifice during the changing of the four seasons. The ministers were moved to tears and praised filial piety. Therefore, the Jingyang Terrace and the Zhijing Hall both displayed the offerings of Emperor Wen and Empress Xian. How can it be said that (the emperor) had never personally sacrificed? Therefore, he turned around and used the previous events to scold him wantonly. Using bamboo jerky and flour-made livestock to replace the sacrificial cattle and sheep, and using duckweed instead of the spring sacrifice, is it only the Liang Dynasty that does this? Lowering one's status to accommodate the humble is rare for all ages. Abandoning (the throne) is like throwing away shoes, is it a fabrication of the emperors of the past dynasties? If one does not cultivate to reach the realm of the eight constants and is close to the position of the upper forbearance, how can one practice compassion and cut off desires in his prime, and fast and be sincere throughout his life? He also said, 'I beg to speak of gains and losses, and investigate right and wrong. According to the origin of Sakyamuni (Shìjiāmóuní), it was originally rejected by China, and they were thrown into remote places to resist the demons. Just like when Emperor Shun exiled Taowu (Táowù) to Sanwei Mountain, and the Zuo Zhuan (Zuǒ Zhuàn) recorded that the treacherous people of the Yun surname lived in Guazhou. Du Yu (Dù Yù) believed that the Yun surname was a separate ancestor of the Yin Rong (Yīn Róng), and was exiled to Sanwei Mountain together with the San Miao (Sān Miáo). The Book of Han (Hànshū) · Western Regions (Xīyù Zhuàn) recorded that the Sai people (Sāi Zhǒng) were originally Rong of the Yun surname, and lived in Dunhuang (Dūnhuáng) for generations, and were driven away by the Yuezhi (Yuèzhī), so they lived south of the Congling (Cōnglíng) Mountains. It is also said that Xuandu (Xuándù), Xiandou (Xiándòu), Shendu (Shēndú), and Tiandu (Tiāndú) are all corrupted from the Sai people, and are actually the same thing. The Yun surname lived next to the San Miao, and the doctrines were harmonious. However, the Shi people (Shì Zhǒng) do not practice loyalty, filial piety, benevolence, and righteousness, and are extremely greedy and treacherous, so they are called Buddha (Fó). Buddha means 'li', which means perverse. Or it is called Bo (Bó), which means chaos. However, Your Majesty, with the prosperous bloodline of China, admires the actions of Yao Qin (Yáo Qín) and Shi Le (Shí Lè), these Qiang and Hu people, I privately think this is not advisable. According to the investigation, the Yun surname lives in Dunhuang, which is the Western Rong. Xuandu, Xiandou, etc. are Southern Brahma. The Western Rong is recorded in the Yu Gong (Yǔ Gòng), and the slander below Xuandu is from Xun Ji (Xún Jì). If you don't read the Three Histories, how can you be sure? Thinking that Xuandu is a dangerous place in the northern sky, and you need to ride a rope to cross it. Xiandou is Tianzhu (Tiānzhú), a place where the wind of benevolence and righteousness prevails, the four seasons are harmonious, and there is no frost. The Seven Assemblies shine on the golden mirror, and the divine machine is fierce. People pass on the heavenly language, and the characters come from astronomy, and there has been no usurpation from ancient times to the present.'

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奪。斯是地心號中國也。人行忠孝何謂無之。濟之所言。同田巴罪三皇非五帝者。詎可聞哉。

又案釋迦出戎剖脅而誕。摩耶遂殂。事符梟鏡。年長爭立。內不自安。背父叛君逆節彌甚。達多投石難陀引弓。變革常道自餓形骸。安能濟物。聚合兇徒易衣削髮。設言虛詐不足承稟。九十六道此道最貪。葉彼淫愚眾多崇信。至如琉璃誅釋。瞿曇路左視之。在生親尚不存。既歿疏何能救。斯即不行忠孝。若天下習之。陛下則無以自處。不取者二也。尋經剖腋而誕。義出前經。以懷天師功德大故。非諸人供可以奉之。又知母人。命將終。故生七日已。上報天中。然則脅誕背割此亦有之。不同梟鏡。如何濫委引弓投石事出權行。叛君逆節一何誣謗。自餓以化外道。變俗以靜貪門。而云諸道佛道最貪。全成毀訾。誅國而不護國。示業難亡。群典廣之。理路無沒。濟巧于合會。補貼成文。斯曰有才不妨無狀。

濟又云。今僧尼不耕不偶。俱斷生育傲君陵親。違禮損化。一不經也。觀濟此旨。專擬帝躬深知僧尼絕欲用則超生。斯義可從。固所不逆。然不偶斷育斥帝行之。無容顯論寄僧罵上也。又云。凡在生靈夫婦配合產育男女。胡法反之。多營泥木專求佈施。寧非臣戾。二不經也。濟之不經。斯事顯也。胡法不淫。胡從何

【現代漢語翻譯】 現代漢語譯本： 駁斥。這種說法簡直是把地心比作中國。如果人們都講忠孝，怎麼會說沒有忠孝呢？濟之所言，如同田巴指責三皇而非五帝一樣，怎麼能聽信呢？

再查閱佛經，釋迦牟尼（釋迦牟尼佛的尊稱）從他母親的右脅降生，摩耶夫人（釋迦牟尼的生母）因此去世，這事和貓頭鷹生子后吃掉母親一樣。釋迦牟尼長大后爭奪王位，內心不安寧，背叛父親和君主，違背常理，罪惡深重。提婆達多（佛陀的堂兄，試圖殺死佛陀）投擲石頭，難陀（佛陀的弟弟）拉弓射箭。改變常規，用自殘身體的方式修行，怎麼能救濟眾生呢？聚集兇惡之徒，改變衣著，剃掉頭髮，說些虛假的話，不值得聽從。九十六種外道中，佛教是最貪婪的。迎合那些淫邪愚蠢的人，很多人崇拜相信。至於琉璃王（拘薩羅國的國王）誅殺釋迦族，瞿曇（釋迦牟尼的姓）在路邊看著。活著的時候親人尚且不能保全，死後疏遠的人又能救誰呢？這就是不行忠孝。如果天下人都學習這種行為，陛下您將如何自處呢？這是不能採納的第二個原因。查閱佛經，從脅下降生，意義出自之前的經典。因為懷有天師的功德，所以不是一般人供養可以承受的。而且知道母親的壽命將盡，所以在出生七天後，就上升到天界報恩。既然如此，從脅下降生和剖開身體，也是有的，和貓頭鷹吃母親不一樣，怎麼能隨便類比呢？至於拉弓射箭的事情，是權宜之計。背叛君主，違背常理，這是多麼大的誣陷啊！用自殘的方式來教化外道，改變習俗來平息貪慾。卻說各種外道中佛道最貪婪，完全是詆譭。誅殺國家而不保護國家，是爲了顯示業力難以消除。各種經典廣泛記載，道理沒有缺失。濟巧于拼湊，補貼成文，這說明有才華的人不妨礙他品行不好。

濟又說，現在的僧尼不耕田，不結婚，都斷絕生育，傲慢君主，輕視父母，違背禮儀，損害教化，這是第一個不合常理的地方。看濟的這種說法，專門針對皇帝自身，他深知僧尼斷絕慾望是爲了超脫生死，這種說法可以聽從，本來就不反對。然而，不結婚，斷絕生育，如果斥責皇帝這樣做，是不允許公開議論的，這是借罵僧人來罵皇帝。濟又說，凡是活著的生靈，夫婦配合，生育男女，佛教卻反對這樣做，大量建造泥木建築，專門尋求佈施，難道不是臣子的罪過嗎？這是第二個不合常理的地方。濟的不合常理，這件事很明顯。佛教不淫亂，淫亂從何而來呢？

【English Translation】 English version: Rebuttal. This statement is simply comparing the earth's core to China. If people all practice loyalty and filial piety, how can it be said that there is no loyalty and filial piety? What Ji said is like Tian Ba accusing the Three Sovereigns of not being the Five Emperors, how can it be believed?

Furthermore, examining the Buddhist scriptures, Shakyamuni (an honorific title for Shakyamuni Buddha) was born from his mother's right side, and Maya (Shakyamuni's birth mother) passed away as a result. This matter is similar to an owl eating its mother after giving birth. After Shakyamuni grew up, he competed for the throne and was uneasy in his heart, betraying his father and ruler, violating common sense, and his sins were profound. Devadatta (Buddha's cousin, who tried to kill the Buddha) threw stones, and Nanda (Buddha's brother) drew his bow and shot arrows. Changing the norm, practicing by mutilating one's body, how can one save sentient beings? Gathering evil people, changing clothes, shaving their heads, and saying false words are not worth listening to. Among the ninety-six heretical paths, Buddhism is the most greedy. Catering to those lewd and foolish people, many worship and believe. As for King Virudhaka (the king of Kosala) slaughtering the Shakya clan, Gautama (Shakyamuni's surname) watched on the side of the road. Even when relatives are alive, they cannot be preserved, how can distant people save them after death? This is not practicing loyalty and filial piety. If everyone in the world learns this behavior, how will Your Majesty deal with yourself? This is the second reason why it cannot be adopted. Examining the scriptures, being born from the side, the meaning comes from the previous scriptures. Because he possesses the merits of a heavenly teacher, it is not something that ordinary people's offerings can bear. Moreover, knowing that his mother's life was coming to an end, he ascended to the heavens to repay her kindness seven days after birth. Since this is the case, being born from the side and cutting open the body also exist, and it is not the same as an owl eating its mother, how can it be compared casually? As for the matter of drawing a bow and shooting arrows, it was an expedient measure. Betraying the ruler and violating common sense is such a great slander! Using self-mutilation to teach heretics and changing customs to calm greed. Yet it is said that among the various heretical paths, the Buddhist path is the most greedy, which is completely slander. Killing the country without protecting the country is to show that karma is difficult to eliminate. Various scriptures record it extensively, and the reasoning is not lacking. Ji is skilled at piecing things together and supplementing them into articles, which shows that a talented person does not hinder his bad character.

Ji also said that the current monks and nuns do not cultivate the fields, do not marry, and all cut off reproduction, arrogant to the ruler, despise their parents, violate etiquette, and damage education, which is the first unreasonable thing. Looking at Ji's statement, it is specifically aimed at the emperor himself. He knows very well that monks and nuns cut off desires in order to transcend birth and death. This statement can be listened to and is not originally opposed. However, not marrying and cutting off reproduction, if you criticize the emperor for doing so, it is not allowed to be discussed publicly. This is using scolding monks to scold the emperor. Ji also said that all living beings, husbands and wives cooperate to give birth to sons and daughters, but Buddhism opposes this, builds a large number of mud and wood buildings, and specializes in seeking alms. Isn't this a minister's crime? This is the second unreasonable thing. Ji's unreasonableness is obvious in this matter. Buddhism is not promiscuous, where does promiscuity come from?

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有泥木佈施舉事見譏。然佛之非胡。乃為天種。胡乃戎類本異梵鄉。猶言神州號為漢地。今檢漢者止可方于梁。漢雖曰初封帝都在於京洛。自余吳楚未曰中華。陸渾觀戎。又戎變夏矣。惟佛一法教絕色心。胡梵二種生生常習。

濟云。奸胡矯詐自稱大覺。而比丘徒黨行淫殺子。僧尼悉然。害螻蟻而起浮圖。費財力而構堂宇。若牟尼能照而故縱淫殺。便是詐稱慈悲。徒能照而不能救。又是大覺于群生無益。而天下不覺。三不經也。斯又巨謗之大怪。通人達士豈其言哉。猥曲醜事豈照此矣。然大盜取國。天下之罪人。行淫殺子。自是佛法之賊。濁現則擯於四國。將來則沈於三途而謂僧尼悉然。加誣之太甚也。又(云大覺無慈。又云)于生無益。斯並以愚量智以聖濟凡。抗大覺之成化。失淳人之弘善。可謂螗螂有拒輪之勇。井蛙滯坎阱之心哉。

濟云。胡法慳貪惟財是與。直是行三毒而害萬方。未見修六度而隆三寶。四不經也。且財食厚生貪夫之所沒。積而能散廉士之恒情。六度檀舍為初。惟佛宗而立位三寶。佛為教主。乃正覺之流慈。無佛法安知六度之功。絕慈風豈識三寶為正化。濟以不得其志。沒齒陷之。但增貪競以咎人。未顯厭身以祛滯。俗中恒士尚不虛言。濟寔鄙夫。輕馳才筆。獨不聞顧雍拜萬戶封家

【現代漢語翻譯】 現代漢語譯本： 有人因為佈施泥土和木材建造佛寺而受到譏諷。然而，佛陀並非胡人，而是天種（指高貴的種族）。胡人屬於戎狄之類，本來就與梵鄉（指印度）不同。這就像說神州（指中國）被稱為漢地一樣。現在考察漢人，只能與梁朝的人相比。漢朝雖然最初建都於京洛（指洛陽），但其餘的吳楚地區還不能被稱為中華。陸渾觀戎（指陸渾這個地方的人民觀察戎人的習俗），又說戎人改變了夏人的習俗。只有佛法教導人們斷絕色慾和妄心。胡人和梵人這兩種人世世代代都在修習佛法。

濟顛和尚說：『奸詐的胡人虛偽地自稱大覺（指佛陀），而比丘（指和尚）和徒黨卻做出淫亂和殺害子女的事情，僧人和尼姑都是這樣。他們殘害螻蟻而建造浮圖（指佛塔），耗費錢財和人力來建造殿堂。如果牟尼（指釋迦牟尼佛）能夠照見這些事情卻故意縱容淫亂和殺戮，那就是虛偽地自稱慈悲。即使能夠照見卻不能救度眾生，那麼大覺對於眾生也沒有益處，而天下的人卻不覺悟。』這是三不經（指不合常理）的事情。這又是巨大的誹謗和怪誕之說。通達事理的人怎麼會說出這樣的話呢？那些卑鄙醜陋的事情怎麼能照見這些呢？然而，大盜竊取國家，是天下的罪人。做出淫亂和殺害子女的事情，自然是佛法的賊人。如果現在出現這種濁惡的行為，就應該被驅逐出四國（指佛教徒居住的地區），將來就會沉淪於三途（指地獄、餓鬼、畜生三惡道）。而說僧人和尼姑都是這樣，這是加誣得太過分了。又說『大覺沒有慈悲』，又說『對於眾生沒有益處』，這些都是用愚昧的心去衡量智慧，用凡人的標準去衡量聖人，對抗大覺的成就和教化，喪失了淳樸的人的弘揚善良之心。這就像螳螂有阻擋車輪的勇氣，井底之蛙侷限於狹小的坎阱之中一樣。

濟顛和尚說：『胡人的佛法慳吝貪婪，只知道給予財物，只是在行三毒（指貪嗔癡）而危害萬方，沒有看到他們修六度（指佈施、持戒、忍辱、精進、禪定、智慧）來興隆三寶（指佛、法、僧）。』這是四不經（指不合常理）的事情。況且財物和食物是養生的東西，是貪婪的人所沉迷的。積聚財富而能夠散發出去，是廉潔之士一貫的情操。六度以佈施為首，只有佛宗才確立這個地位。三寶之中，佛是教主，是正覺的慈悲之流。沒有佛法，怎麼知道六度的功德？斷絕了慈悲的風氣，怎麼認識三寶是正當的教化？濟顛和尚因為不能達到自己的目的，就終身詆譭佛法。只是增加了貪婪和競爭來指責別人，沒有顯示出厭惡自身來消除滯礙。世俗中普通的人尚且不虛假說話，濟顛和尚實在是鄙陋之人，輕率地揮動筆墨。難道沒有聽說過顧雍被授予萬戶封地的事情嗎？

【English Translation】 English version: Someone was ridiculed for donating mud and wood to build Buddhist temples. However, the Buddha is not a 'Hu' (barbarian), but of 'heavenly lineage' (noble race). The 'Hu' belong to the 'Rong' (a type of barbarian), originally different from 'Brahma's land' (India). It's like saying 'Shenzhou' (China) is called 'Han land'. Now examining the 'Han', one can only compare them to the people of the Liang Dynasty. Although the Han Dynasty initially established its capital in 'Jingluo' (Luoyang), the rest of 'Wu' and 'Chu' could not be called 'China'. 'Luhun observes the Rong' (people of Luhun observing Rong customs), and it is said that the Rong changed the customs of the Xia. Only the Buddha's teachings cut off lust and delusion. Both the 'Hu' and 'Brahma' people constantly practice the Dharma generation after generation.

Jidian (a monk) said: 'The treacherous 'Hu' falsely claim to be 'Greatly Enlightened' (Buddha), while the 'bhikshus' (monks) and their followers commit adultery and kill their children, and the monks and nuns are all like this. They harm ants to build 'stupas' (pagodas), and waste money and manpower to build halls. If 'Muni' (Shakyamuni Buddha) can see these things but deliberately indulges in adultery and killing, then he is falsely claiming compassion. Even if he can see but cannot save sentient beings, then the 'Great Enlightenment' is of no benefit to sentient beings, and the people of the world are not aware.' These are three 'non-scriptural' (unreasonable) things. This is also a huge slander and absurdity. How could a person who understands things say such things? How can those despicable and ugly things be seen in these? However, a great thief steals the country and is a sinner to the world. Committing adultery and killing children is naturally a thief of the Buddha's Dharma. If such a turbid act appears now, it should be expelled from the four countries (regions where Buddhists live), and in the future, it will sink into the three evil paths (hell, hungry ghosts, animals). And to say that monks and nuns are all like this is too much of a false accusation. Also, saying 'the Great Enlightenment has no compassion' and 'is of no benefit to sentient beings' is using ignorance to measure wisdom, using the standards of ordinary people to measure saints, resisting the achievements and teachings of the Great Enlightenment, and losing the pure people's heart of promoting goodness. It's like a mantis having the courage to block a wheel, and a frog in a well being confined to a narrow pit.

Jidian (a monk) said: 'The 'Hu' Dharma is stingy and greedy, only knowing how to give wealth, only practicing the three poisons (greed, hatred, ignorance) and harming all directions, and not seeing them cultivate the six perfections (generosity, morality, patience, diligence, concentration, wisdom) to prosper the Three Jewels (Buddha, Dharma, Sangha).' This is four 'non-scriptural' (unreasonable) things. Moreover, wealth and food are things that nourish life, and are things that greedy people are addicted to. Accumulating wealth and being able to distribute it is the consistent sentiment of honest scholars. The six perfections begin with generosity, and only the Buddha's sect establishes this position. Among the Three Jewels, the Buddha is the teacher, the flow of compassion of the Right Enlightenment. Without the Buddha's Dharma, how would one know the merits of the six perfections? If the atmosphere of compassion is cut off, how would one recognize that the Three Jewels are the proper teachings? Jidian (a monk), because he could not achieve his goals, slandered the Buddha's Dharma for the rest of his life. He only increased greed and competition to blame others, and did not show disgust with himself to eliminate stagnation. Even ordinary people in the world do not speak falsely, Jidian (a monk) is really a vulgar person, recklessly wielding his pen. Haven't you heard of Gu Yong being granted a fief of ten thousand households?

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人不知。葛亮受三郡賞庫無尺絹。謝安平百萬賊愀然改容。能仁舍四有諦遺如涕唾。斯實錄也。況復捨身受身。觀三界如牢獄。惟財惟食。誠八徴之毒蛇。衣缽自隨。若鳥之遊空府。去留無滯。類鳧之泛長川。此等之徒名沙門也。故經云。僧無犯戒不清凈者。若反於此不名為僧。豈得以賊臣虐主等稷偰與唐虞。稊莠荊棘比嘉苗及美木。夫立言設諫清濁兩分。全惘以昏兇。都掩諸髦彥。理不可也。於時有梁之為政也。仁育為初。帝則絕欲蔬食。僧則祠林義窟。冒行蠅點足可投卑豺虎矣。通人為論理。則統之去瑕掩過。士之恒務。故魯之儒行惟孔一人。濫吹竊服時惟傾國。僧之真偽權實難分。惟佛得知。餘存視聽。故濟不達無足煩論。恨其早被火灰面陳。豈不知返。

濟云。佛家遺教。不耕墾田。不貯財谷。乞食納衣頭陀為務。今則不然。數十萬眾無心蘭若。從教不耕者眾。天下有饑乏之憂。違教設法。不行何須此法。進退未為盡理。五不經也。然濟知有遺教。則知有蘭若之徒。未知教有張弛。豈委三寶基業。但佛德宏大。天供尚自下臨僧田。福廣神壤義當上踴。教有開合隨根制宜。不可局以糧粒用道。以通利物。故經云。若我弟子如法修行。如來白毫相中無量功德百千萬分取一分。供我弟子受用無盡。故知為道出

家。為道興供。為道而受。為道弘福。道本虛通非俗籌議。故受四事還宗佛德。經云。如法受施千金納之。必乖佛化杯水不許。何得妄言惟貪財食。又經云。住我施受入闇無見。反此而行如空無盡者是也。是知心外無境見境是心。故使供施隨。心積散非外。經云。六度在心不在事。斯正言也。引證可知。

濟云。涅槃發問。世尊滅后。經教若為得與波旬經別。觀此發問則瞿曇存日。門徒不能分辯真偽。況中華避役奸詐之侶焉不迷惑者。尋濟此言。全非有識文明滅度。魔佛難分。豈述佛世。門人不識經中三種四依。考定魔佛邪正。非濟所知。彼亦不述。又云。中華避役奸侶焉不迷惑者。斯是讜言。誠非所解。非避役者堪能辯之。爾何不論掩善揚惡專為務也。涅槃經云。避役出家無心志道。我當罷令還俗為王策使。斯正言也。如何不錄以上之。

齊又引涅槃。阇王害父耆婆敘狀。佛以理除令其迷解。俗惟事結惑網逾深。故以陰界入中求父不得本。惟妄想謂父。實人橫生圖害取其重位。若先達解知父本空。何必起逆。國亦非有。由佛開化達悟妄心。追悔慚謝獲無根信。濟不達此以事徴理。斥天子注經。譏臣下逆亂。謂佛說無父。無父須除。執跡毀教。不足怪其愚闇也。余有瑣碎似像之事。比擬繁論固同此例。又

【現代漢語翻譯】 現代漢語譯本： 家。爲了弘揚佛道而接受供養，爲了弘揚佛道而接受施捨，爲了弘揚佛道而廣積福德。佛道的本質是虛空通達，不是世俗的算計所能理解的。所以，接受四事供養是爲了迴歸佛的德行。《經》中說：『如法接受供養，即使是千金也應該接受；如果違背佛法，即使是一杯水也不能接受。』怎麼能妄言（僧人）只貪圖錢財食物呢？又《經》中說：『執著於我的施捨和接受，就會陷入黑暗，什麼也看不見。』反過來行事，就像虛空一樣，沒有窮盡，說的就是這個道理。由此可知，心外沒有境界，所見之境即是心。所以，供養和施捨隨著心念而積累或消散，並非來自外在。《經》中說：『六度在於心，不在於事。』這正是正確的說法。引用的證據可以證明這一點。

濟顛和尚說：『《涅槃經》中提問，世尊涅槃后，如何區分佛經教義與波旬（魔王）的經書？』從這個提問可以看出，即使在釋迦牟尼佛在世的時候，他的門徒也不能分辨真偽。更何況是中華那些爲了逃避勞役而出家，心懷奸詐之徒，怎麼可能不迷惑呢？』尋濟顛和尚的這段話，完全是不懂事理。如果說佛陀滅度后，魔和佛難以區分，那怎麼能說佛陀在世時，他的門徒不能通過經中的三種四依來考定魔佛的邪正呢？這不是濟顛和尚所能理解的，他也沒有提到這些。他又說：『中華那些爲了逃避勞役而出家，心懷奸詐之徒，怎麼可能不迷惑呢？』這話倒是實話，但恐怕濟顛和尚自己也不理解。不是那些爲了逃避勞役而出家的人才能分辨真偽，你為什麼不說他掩蓋善良，宣揚邪惡，以此為務呢？《涅槃經》中說：『爲了逃避勞役而出家，沒有立志修道之心的人，我應當罷免他們，讓他們還俗，為國王效力。』這才是正確的說法。為什麼不記錄以上這些呢？

齊己又引用《涅槃經》中阿阇世王殺父，耆婆敘述情況的故事。佛陀用道理開導他，使他從迷惑中解脫。世俗之人只看重表面的事情，被迷惑的羅網越陷越深。所以，（佛陀）用陰、界、入的道理，讓他明白父親的本性是空，無法在這些地方找到。只是因為妄想，才認為有父親，實際上是有人橫生歹念，圖謀篡奪王位。如果先達之人能夠理解父親的本性是空，又何必起逆呢？國家也不是真實存在的。由於佛陀的開化，阿阇世王領悟了妄心，追悔慚愧，獲得了無根信。濟顛和尚不理解這個道理，用表面的事情來推斷道理，指責天子註釋佛經，譏諷臣下叛逆作亂，說佛陀說沒有父親，沒有父親就應該剷除。他執著于表面的跡象，譭謗佛法，這也不足為怪他的愚昧無知了。其餘還有一些瑣碎的，類似的比附事例，繁瑣的論述，都與此類似。

【English Translation】 English version: Home. Providing offerings for the sake of the Dao (the Way, Truth), receiving for the sake of the Dao, and expanding blessings for the sake of the Dao. The essence of the Dao is emptiness and unobstructedness, not something that worldly calculations can comprehend. Therefore, receiving the four requisites (food, clothing, shelter, medicine) is to return to the Buddha's virtues. The Sutra says: 'If offerings are received lawfully, even a thousand gold pieces should be accepted; if it goes against the Buddha's teachings, even a cup of water is not allowed.' How can one falsely claim that (monks) only crave wealth and food? Furthermore, the Sutra says: 'Clinging to my giving and receiving leads to darkness and no vision.' Acting contrary to this is like emptiness, without end; this is what it means. From this, it is known that there is no realm outside the mind; the realm seen is the mind. Therefore, offerings and donations accumulate or dissipate according to the mind, not from the outside. The Sutra says: 'The Six Perfections (generosity, morality, patience, effort, concentration, wisdom) are in the mind, not in the deed.' This is precisely the correct statement. The cited evidence can prove this.

Ji Dian (a Chan Buddhist monk) said: 'In the Nirvana Sutra, the question is raised: After the World Honored One (Buddha) passes away, how can the teachings of the Sutras be distinguished from the scriptures of Mara (demon king)?' From this question, it can be seen that even when Shakyamuni Buddha was alive, his disciples could not distinguish between truth and falsehood. How much more so for those in China who become monks to evade labor service and are of deceitful nature; how could they not be confused?' Examining Ji Dian's words, it is entirely ignorant. If it is said that after the Buddha's passing, it is difficult to distinguish between Mara and the Buddha, how can it be said that when the Buddha was alive, his disciples could not use the three refuges and four reliances in the Sutras to examine and determine the right and wrong of Mara and the Buddha? This is not something Ji Dian could understand, nor did he mention it. He also said: 'Those in China who become monks to evade labor service and are of deceitful nature; how could they not be confused?' These words are true, but perhaps Ji Dian himself does not understand them. It is not those who become monks to evade labor service who can distinguish between truth and falsehood; why don't you say that he conceals goodness and promotes evil, taking this as his task? The Nirvana Sutra says: 'Those who become monks to evade labor service and have no aspiration for the Dao, I should dismiss them, let them return to lay life, and serve the king.' This is the correct statement. Why not record the above?

Qi Ji (another monk) also quoted the story from the Nirvana Sutra of King Ajatasatru killing his father, with Jivaka (a physician) narrating the situation. The Buddha enlightened him with reason, freeing him from delusion. Worldly people only value superficial matters, and become more and more entangled in the net of delusion. Therefore, (the Buddha) used the principles of the twelve entrances, eighteen realms, and five aggregates to make him understand that the nature of the father is empty, and cannot be found in these places. It is only because of delusion that one thinks there is a father; in reality, someone harbors evil intentions and plots to usurp the throne. If those who are advanced in understanding can comprehend that the nature of the father is empty, why would they rebel? The country is also not truly existent. Due to the Buddha's enlightenment, Ajatasatru realized his deluded mind, repented with shame, and obtained rootless faith. Ji Dian does not understand this principle, and uses superficial matters to infer principles, criticizing the emperor for annotating the Sutras, and ridiculing ministers for rebelling and causing chaos, saying that the Buddha said there is no father, and that those without fathers should be eliminated. He clings to superficial signs, slandering the Dharma; it is not surprising that he is ignorant and foolish. The rest are some trivial, similar analogies, and lengthy discussions, all of which are similar to this.

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引張融范縝三破之論。前集備詳。有抗融縝之詞。見於後述。乃云。融縝立論無能破之。是虛言也。

濟云。自古帝師諸侯賓友。千載一逢猶如旦暮。賢明希世宇宙獨立。今乃削髮。千群不臣萬衆稱為帝師。未之可也。姚石玉食三千佛寺。瓊宮八百供敬厚矣。終獲廣胤屠滅。宋齊已降莫懲前失。余有罵僧丑詞。足可掩耳。畢寄詛帝之語。同莊蒙之寓言焉。又曰。僧出寒微規免租役。無期詣道志在貪淫。竊盜華典傾奪朝權。凡有十等。一曰。營繕廣廈。僭擬皇居也。二曰。興建大室莊飾胡像。僭比明堂宗祐也。三曰。廣譯妖言勸行流佈。轢帝王之詔敕也。四曰。交納泉布賣天堂五福之虛果。奪大君之德賞也。五曰。豫徴收贖免地獄六極之謬殃。奪人主之刑罰也。六曰。自稱三寶假託四依坐傲君王。此取威之術也。七曰。多建寺像廣度僧尼。此定霸之基也。八曰。三長六紀四大法集。此別行正朔密行徴發也。九曰。設樂以誘愚小。俳優以招遠會。陳佛土安樂。斥王化危苦。此變俗移風徴租稅也。十曰。法席聚會邪謀變通。稱意贈金毀破遭謗。此呂尚之六韜秘策也。凡此十事不容有一。萌兆微露即合誅夷。今乃恣意流行排我王化方。又擊鴻鐘于高臺。期闕庭之箭漏。掛幡蓋於長剎。仿充庭之鹵簿。徴玉食以齋會。雜王

公之享燕。唱高越之讚唄。像食舉之登歌。嘆功德則比陳詞之祝史。受儭施則等束帛之等差。設威儀則效旌旗之文物。凡諸舉措竊擬朝儀云云。陛下方更傾儲供寺。萬乘擬附庸之儀。肅拜僧尼。三事執陪臣之禮。寵既隆矣。侮亦劇矣。臣不取者四也。

觀濟所列十條。同歸一偽。牽引構合增動帝心。素達帝之機神。深銜帝之不齒。無何以通。蓄憤假謗以暢面譏。言雖若臣意寔輕侮。何者上列僧偽。無惡不揚。言帝重之明帝無識。斯則獨夫闇主。不言自形。飾詞覆詐。跡昌露矣。故曰。知人惟難。人實難知。知其難者千載惟一。梁祖深知濟情無堪蒞政。故曰。有才而好反。豈徒言哉。然則后之上事。皆則濟之才辯。相去懸矣。故呈拙矣。

濟云。陛下以因果有必定之期。報應無遷延之業。故崇重像法供施彌隆。勞民伐木。燒掘螻蟻損傷和氣。豈顧大覺之慈悲乎。胡鬼堪能致福。可廢儒道。釋禿足能除禍。屏絕於戈。今乃重關以備不虞。擊柝以爭空地。殺螻蟻而營功德。既乖釋典崇妖邪而行諂祭。又虧名教。五尺牧豎猶知不疑。四海之尊義無二三其德。臣為陛下不取五也。

詳濟以事徴理。今則以理通事。夫因果報應事同影響。若不信因前果后。則不謂形動影隨。物理顯然。如何致惑。伐木掘地。天常

之舊規。造寺興供。人倫之厚敬。勞民損蟻何帝無之。是以福不自資。四俗不辭勞役。罪不及他。百蟲死而非罪。謂正法為妖書。以潔齋為諂祭。斯並幽明之所切齒。賢聖之所哀矜。然濟不知岳瀆大神奉佛而祈福賜。天地靈聖拜首而請玄章。故能峙立宇宙之中獲四無畏。獨居空有之界具四辯才。非濟所知。或知而故謗以動帝情也。

濟曰。秦正受誑於三山。漢徹見欺於五利。信順妖訛。一至於此。不察情偽豈懲前失。又引五事明。宋齊兩代重佛敬僧。國移廟改者。但是佛妖僧偽。奸詐為心。墮胎殺子。昏淫亂道。故使宋齊磨滅。今宋齊。

寺像見在。陛下承事。則宋齊之變不言而顯矣。今僧尼坐夏不殺螻蟻者。愛含生之命也。而傲君父忘仁于䖵蟲也。墮胎殺子反養于蚊虻也。夫易者君臣夫婦父子三綱六紀也。今釋氏君不君。乃至子不子。綱紀紊亂矣。濟引宋齊信佛而早亡。斯欺帝也何獨毀佛。亦毀神祇。夫運業廢興天之常數。禪讓放誅有國變通。前王自享于萬年。后帝無宜而取位。此乃交謝之恒理。生滅之大期。何得執一代之常存。而迷百王之革運。都不可也。齊宋諸帝所以重佛敬僧者。知帝位之有由。故銜恩而酬厚德也。又知帝位之無保。故行因而仰長果也。昔因既短。不可延以萬年。故有梁之受禪也

【現代漢語翻譯】 現代漢語譯本 過去的規矩。建造寺廟，大興供養。人倫的深厚敬意。役使百姓，損害蟲蟻，哪個帝王沒有做過這些？因此，福報不是自己帶來的。僧侶們不推辭勞役。罪過不牽連他人。無數蟲蟻死去也不是罪過。他們說正法是妖書，把潔凈的齋戒當作諂媚的祭祀。這些都是幽冥和陽世所痛恨的，賢人和聖人所哀憐的。然而你濟公不知道岳瀆大神供奉佛陀而祈求福報，天地靈聖叩拜而請求玄妙的經文。所以佛法才能屹立在宇宙之中，獲得四種無畏。獨自處於空和有的境界，具備四種辯才。這不是你濟公所能知道的。或許你知道卻故意誹謗，以此來動搖皇帝的心意。

濟公說：『秦始皇被三山方士所欺騙，漢武帝被五利所矇蔽。相信順從妖言邪說，竟然到了這種地步。不考察事情的真偽，怎麼能吸取之前的教訓？』又引用五件事來說明，宋齊兩代重視佛法，尊敬僧侶，國家遷移，廟宇改變，那是因為佛是妖，僧是偽，心懷奸詐。墮胎殺子，昏亂淫邪。所以才導致宋齊滅亡。如今宋齊的寺廟佛像還在，陛下您也在供奉，那麼宋齊的變故就不言而喻了。現在的僧尼在夏季安居期間不殺螻蟻，是因為愛惜一切有生命的物種，卻傲慢君父，對昆蟲施仁慈而忘記了對君父的仁義。墮胎殺子，反而去餵養蚊虻。所謂『易』，講的是君臣、夫婦、父子這三綱六紀。現在釋迦牟尼的弟子，君不像君，甚至子不像子，綱常倫紀都紊亂了。

濟公引用宋齊信奉佛法卻早亡的例子，這是欺騙皇帝，不僅僅是詆譭佛法，也是詆譭神祇。國家的興衰是天道執行的常理，禪讓放逐是國家變革的變通。前朝的君王自己享受萬年，後來的帝王沒有理由奪取帝位。這是交替更迭的恒常道理，是生滅變化的必然規律。怎麼能執著於一代的永久存在，而迷惑于歷代君王的變革呢？這完全是不可以的。齊宋的各位帝王之所以重視佛法，尊敬僧侶，是因為他們知道帝位的由來，所以心懷感恩而報答深厚的恩德。又知道帝位無法永遠保持，所以修行善因而仰望長久的善果。過去所種的善因不夠長久，無法延續到萬年，所以才有了梁朝的禪讓。'

【English Translation】 English version the old rules. Building temples and making offerings. The profound respect of human relations. Exploiting the people and harming ants, which emperor has not done these things? Therefore, blessings do not come from oneself. Monks do not refuse labor. Sins do not implicate others. Countless insects die without it being a sin. They say that the true Dharma is a demonic book, and regard clean fasting as flattering sacrifices. These are all things that are hated by both the underworld and the living world, and pitied by the wise and the saints. However, you, Ji Gong, do not know that the great gods of mountains and rivers worship the Buddha and pray for blessings, and the spiritual saints of heaven and earth bow their heads and request profound scriptures. Therefore, the Buddha Dharma can stand in the universe and obtain four kinds of fearlessness. Alone in the realm of emptiness and existence, possessing four kinds of eloquence. This is not something that you, Ji Gong, can know. Perhaps you know it but deliberately slander it in order to shake the emperor's heart.

Ji Gong said: 'The First Emperor of Qin was deceived by the alchemists of the Three Mountains, and Emperor Wu of Han was deceived by the Five Profits. Believing and following demonic and false words has reached this point. If you do not examine the truth and falsehood of things, how can you learn from previous lessons?' He also cited five things to illustrate that the Song and Qi dynasties valued the Buddha Dharma and respected monks, and that the country moved and temples changed because the Buddhas were demons and the monks were false, with treacherous hearts. Aborting children and killing children, confused and promiscuous. That is why the Song and Qi dynasties perished. Now the temples and Buddha statues of the Song and Qi dynasties are still there, and Your Majesty is also worshiping them, then the changes of the Song and Qi dynasties are self-evident. The monks and nuns who do not kill ants during the summer retreat are cherishing all living things, but they are arrogant to their rulers and fathers, showing kindness to insects but forgetting the kindness to their rulers and fathers. Aborting children and killing children, but feeding mosquitoes and gadflies. The so-called 'Yi' speaks of the three cardinal guides and six virtues of ruler and subject, husband and wife, father and son. Now the disciples of Shakyamuni, the ruler is not like a ruler, and even the son is not like a son, and the moral principles are in disarray.

Ji Gong cited the example of the Song and Qi dynasties believing in the Buddha Dharma but dying early, which is deceiving the emperor, not only slandering the Buddha Dharma, but also slandering the gods. The rise and fall of the country is the constant principle of the operation of heaven, and abdication and exile are the changes in the transformation of the country. The former king himself enjoyed ten thousand years, and the later emperor had no reason to seize the throne. This is the constant principle of alternation and change, and the inevitable law of birth and death. How can one be attached to the permanent existence of one generation, and be confused by the changes of the emperors of the past dynasties? This is completely impossible. The emperors of Qi and Song valued the Buddha Dharma and respected monks because they knew the origin of the throne, so they were grateful and repaid the deep kindness. They also knew that the throne could not be maintained forever, so they cultivated good causes and looked up to long-lasting good results. The good causes planted in the past were not long enough to last for ten thousand years, so there was the abdication of the Liang Dynasty.'

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。今因未就。不可即因而成果。故受報于未來也。是則業運相循四序無失。如何輕佛無報應乎。若輕無報應。則郊廟諸神昊天圓丘地祇方澤山川望秩一切須除。豈獨佛僧濫受誣惘。乃云。墮胎殺子。令存好仇。爾亦好仇。何為干政自不見也。

書奏。梁武大怒。集朝士將加顯戮。濟密逃于魏欲匡靜帝。事露為齊文襄燒殺之。年八十餘矣。濟所行非理。妄逞才術。干政冒榮。負智自滅。古云。不在其位不謀其政。濟布衣之人。而謀廟堂之事濫矣。佛行仁化無損王臣。守戒潔心除邪滅惑。此佛教也。故三學八正以導出家。六度四弘用開士俗。其中通局適化隨緣悟達為宗。余非佛意。而濟不談正行之士。專述亂業之夫。以偽排真以邪陵正。以寡伐眾以僻亂全。禍不謀身。密陳無上之典。餘殃不盡。終被焚身之酬。深可悲矣。

十六章仇子陀者

魏郡人。齊武平中為儒林學士。於時崇重佛法造制窮極。凡厥良沃悉為僧。有傾竭府藏充佛福田。俗士不及。子陀微宦固非所幸。乃上疏陳曰。帝王上事昊天下字黎庶。君臣夫婦綱紀有本。自魏晉已來胡妖亂華。背君叛父不妻不夫。而奸蕩奢侈控御威福。坐受加敬輕欺士俗。妃主晝入僧房。子弟夜宿尼室。又云。臣不惶不恐不避鼎鑊。輒沐浴輿襯奉表以聞。有十餘紙

【現代漢語翻譯】 現代漢語譯本：現在因為還沒有成熟，不可以立刻就產生結果，所以會在未來受到報應。這樣，業力的執行就像四季循環一樣不會有差錯。怎麼能輕視佛法說沒有報應呢？如果輕視佛法說沒有報應，那麼郊祭、宗廟的諸神，昊天上帝的圓丘祭壇，地祇的方澤祭壇，山川的望祭和秩祭等等，都應該廢除。難道只有佛僧是無辜地受到誣陷嗎？你竟然說，墮胎殺子，是爲了留下好的仇人。你也是好的仇人，為什麼干預朝政卻看不到自己呢？

奏章呈上后，梁武帝大怒，召集朝臣準備公開處死濟密。濟密逃到北魏，想要匡扶靜帝，事情敗露，被齊文襄王燒死了。享年八十多歲。濟密所做的事情不合道理，妄自逞才使術，干預朝政，冒領榮耀，自恃聰明反而自取滅亡。古人說：『不在其位，不謀其政。』濟密只是一個平民，卻謀劃朝廷大事，太過分了。佛法推行仁愛教化，不會損害君王和臣子。遵守戒律，保持內心的純潔，去除邪惡，消滅迷惑，這就是佛教。所以，三學八正道是用來引導出家人的，六度四弘誓願是用來開啟士人和俗人的。其中，通達事理，適應變化，隨順因緣，以開悟為宗旨，其餘的都不是佛的本意。而濟密不談論正當修行的人，專門敘述作亂造業的人，用虛假的來排斥真實的，用邪惡的來欺凌正義的，用少數來攻打多數的，用邪僻的來擾亂整體的。災禍不只是降臨到他自己身上，秘密陳述那些不正當的典籍，剩餘的罪孽沒有消除乾淨，最終遭受被焚身的報應，真是可悲啊。

第十六章 仇子陀（Chou Zituo，人名）

仇子陀是魏郡人，北齊武平年間擔任儒林學士。當時崇尚佛法，建造寺廟窮奢極欲，凡是好的肥沃的土地都被寺廟佔有，甚至傾盡國庫來充實佛寺的福田，普通百姓都比不上。仇子陀官職卑微，本來就不是他所希望的，於是上書陳述說：帝王在上位侍奉昊天上帝，在下位治理百姓。君臣夫婦的倫理綱常有根本。自從魏晉以來，胡人的妖邪擾亂華夏，背叛君主，背棄父親，不守夫妻之道。他們奸詐放蕩，奢侈揮霍，控制權勢，享受榮華，坐著接受別人的尊敬，輕視欺壓士人和百姓。妃嬪公主白天進入僧人的房間，子弟晚上住在尼姑的住所。又說：我不害怕，不恐懼，不躲避烹煮的刑罰，我沐浴更衣后，用車輛載著奏表上奏給您。有十幾張紙。

【English Translation】 English version: Now, because it has not yet matured, it cannot immediately produce results, so retribution will be received in the future. In this way, the operation of karma is like the cycle of the four seasons without error. How can one despise the Buddha's teachings and say there is no retribution? If one despises the Buddha's teachings and says there is no retribution, then the gods of suburban sacrifices and ancestral temples, the round altar for sacrificing to Haotian Shangdi (the Azure Heaven Emperor), the square altar for sacrificing to the Earth God, the Wang (distant) and Zhi (regular) sacrifices to mountains and rivers, etc., should all be abolished. Is it only Buddhist monks who are innocently slandered? You even say that abortion and killing children are to leave behind good enemies. You are also a good enemy, so why do you interfere in politics and not see yourself?

After the memorial was presented, Emperor Wu of Liang was furious and summoned court officials to publicly execute Ji Mi (name of a person). Ji Mi fled to Northern Wei, wanting to support Emperor Jing, but the matter was exposed, and he was burned to death by Wenxiang, King of Qi. He was over eighty years old. What Ji Mi did was unreasonable, recklessly displaying his talents and skills, interfering in politics, taking credit for glory, and destroying himself with his own intelligence. The ancients said: 'If you are not in that position, do not plan its affairs.' Ji Mi was just a commoner, but he planned the affairs of the court, which was too much. Buddhism promotes benevolence and does not harm the king and his ministers. Observing precepts, keeping the mind pure, removing evil, and eliminating delusion, this is Buddhism. Therefore, the Three Learnings and the Eightfold Path are used to guide those who leave home, and the Six Perfections and the Four Great Vows are used to enlighten scholars and laypeople. Among them, understanding principles, adapting to changes, following conditions, and taking enlightenment as the purpose, the rest are not the Buddha's intention. But Ji Mi does not talk about those who practice righteous conduct, but specializes in narrating those who create chaos and karma, using falsehood to reject truth, using evil to bully righteousness, using the few to attack the many, and using perversion to disrupt the whole. Disaster not only befalls himself, secretly presenting those improper scriptures, the remaining sins are not completely eliminated, and he will eventually suffer the retribution of being burned to death, which is truly sad.

Chapter 16: Chou Zituo (name of a person)

Chou Zituo was a native of Weijun, and served as a Confucian scholar during the Wuping period of the Northern Qi Dynasty. At that time, Buddhism was revered, and the construction of temples was extremely extravagant. All the good and fertile land was occupied by temples, and even the national treasury was emptied to fill the fields of merit of the Buddhist temples, which ordinary people could not match. Chou Zituo's official position was humble, which was not what he hoped for, so he submitted a memorial stating: The emperor serves Haotian Shangdi (the Azure Heaven Emperor) above, and governs the people below. The ethical principles of ruler and minister, husband and wife have a foundation. Since the Wei and Jin dynasties, the demonic influences of the Hu people have disturbed China, betraying the ruler, abandoning the father, and not adhering to the way of husband and wife. They are treacherous and dissolute, extravagant and wasteful, controlling power and enjoying glory, sitting and receiving the respect of others, and despising and bullying scholars and the people. Concubines and princesses enter the rooms of monks during the day, and sons stay in the residences of nuns at night. He also said: I am not afraid, not terrified, and do not avoid the punishment of cooking. After bathing and changing clothes, I present the memorial to you in a carriage. There are more than a dozen pages.

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。書奏。帝震怒欲殺之。高那肱曰。此漢覓名欲得死。陛下若斫伊頭。落漢術內可長。禁令自死。從之。經二年周武平齋出之。隋初猶存。不測其終。今讀子陀錶奏。惟述僧之妖淫蓄積財事。更無別緻。吐言繁重隨事廣張。無識者謂上事極多。通贍者止惟二轍。謂財色也。大同荀濟之言。才理雲泥不及於時。魏齊兩代名僧若林。舉十統以綰之。立昭玄以司之。清眾暐如不可陷溺。子陀家素貧煎。投庇莫從。形骸所資惟衣與食。困此終窶長弊飢寒。嫉僧厚施致陳抗表。終被抑退不遂其心。可謂澹澹漢博士詞費而無镕撿。傅奕又加粉墨。言轉浮碎。為下愚者所笑。何況上達者哉。

十七衛元嵩

本河東人。遠祖從宦遂家于蜀。梁末為僧陽狂浪宕。周氏平蜀。因爾入關。天和二年上書。略云。唐虞之化。無浮圖以治國。而國得安。齊梁之時。有寺舍以化民。而民不立者未合道也。若言民壞不由寺舍。國治豈在浮圖。但教民心合道耳。民合道則安。道滋民則治立。是以齊梁競像法而起九級連雲。唐虞憂庶人而累土階接地。然齊梁非無功于寺舍而詐不延。唐虞豈有業于浮圖。而治得久但利民益國則會佛心耳。夫佛心者以大慈為本。安樂含生終不苦役黎元。虔敬泥木損傷有識蔭益無情。而大周啟運繼歷膺圖總六合。在

【現代漢語翻譯】 現代漢語譯本：他呈上奏章。皇帝震怒，想要殺了他。高那肱說：『這個漢人是想求名而想死。陛下如果砍了他的頭，落在漢人的法術里，反而會長出來。不如把他禁錮起來，讓他自己死去。』皇帝聽從了他的建議。過了兩年，周武帝從監獄裡放出了他。隋朝初年他還活著，無法預測他的結局。現在讀子陀的奏章，只是陳述僧人的妖淫和積蓄錢財之事，沒有其他特別之處。言辭繁瑣重複，隨著事情而誇大張揚。不瞭解情況的人認為事情很多，通達的人只看到兩點，就是錢財和美色。大同的荀濟所說的話，才華和道理如同雲泥，不合時宜。魏齊兩代，名僧如同樹林一樣眾多，設立十個統來管理他們，設立昭玄寺來主管僧事，清凈的僧眾眾多而不可動搖。子陀家境貧寒，投靠沒有地方可以依附，身體所需的只是衣服和食物，因此長期貧困，長期遭受飢寒。嫉妒僧人受到豐厚的施捨，因此上書抗議，最終被壓制退回，沒有實現他的心願。可以說他只是一個空談的漢朝博士，言辭華麗而沒有實際內容。傅奕又加以粉飾，言辭更加浮誇瑣碎，被愚笨的人所嘲笑，更何況是見識高明的人呢？

十七衛元嵩（人名）

原本是河東人。遠祖因為做官而安家在蜀地。梁朝末年，他當了和尚，行為癲狂放蕩。周朝平定蜀地后，因此進入關中。天和二年，他上書說：『唐堯虞舜的教化，沒有用浮圖（佛塔）來治理國家，而國家卻能安定。齊梁時期，有寺廟來教化百姓，而百姓卻不能自立，這是不符合道的。如果說百姓變壞不是因為寺廟，那麼國家安定難道是因為浮圖嗎？只要教導百姓內心符合道就可以了。百姓內心符合道就能安定，道滋養百姓就能建立治理。因此齊梁競相建造佛像和建造高聳入雲的九層佛塔，唐堯虞舜擔憂百姓而建造簡陋的土階與地面相接。然而齊梁並非對寺廟沒有功勞，但欺詐行為沒有延續下去。唐堯虞舜難道在浮圖方面有什麼作為，而治理能夠長久？只要有利於百姓，有益於國家，就符合佛心。佛心是以大慈大悲為根本，使眾生安樂，終究不會讓百姓受苦役。虔誠地敬拜泥土木頭，損傷有知覺的生命，卻不能蔭庇沒有知覺的物體。而大周開創國運，繼承歷代，承受天命，統治天下。』

【English Translation】 English version: He presented a memorial. The emperor was furious and wanted to kill him. Gao Naheng said, 'This Han person is seeking fame and wants to die. If Your Majesty cuts off his head, it will grow back within the Han's magic. It's better to imprison him and let him die on his own.' The emperor followed his advice. After two years, Emperor Wu of Zhou released him from prison. He was still alive in the early Sui Dynasty, and his fate was unpredictable. Now, reading Zi Tuo's memorial, it only describes the monks' licentiousness and accumulation of wealth, with nothing else special. The language is verbose and repetitive, exaggerating and spreading with events. Those who don't understand think there are many things, but those who are knowledgeable only see two points: wealth and lust. What Xun Ji of Datong said, talent and reason are like clouds and mud, out of touch with the times. During the Wei and Qi dynasties, famous monks were as numerous as trees in a forest, and ten 'tongs' (officials) were established to manage them, and the Zhaoxuan Temple was established to oversee monastic affairs. The pure sangha was numerous and unshakable. Zi Tuo's family was poor, and he had nowhere to turn. All he needed for his body was clothing and food, so he was chronically poor and suffered from hunger and cold. He was jealous of the monks receiving generous donations, so he submitted a memorial of protest, but was ultimately suppressed and rejected, and his wishes were not fulfilled. It can be said that he was just a verbose Han scholar with flowery words but no substance. Fu Yi added embellishments, and his words became even more frivolous and trivial, ridiculed by the foolish, let alone those with superior knowledge?

Seventeenth Wei Yuansong (person's name)

Originally from Hedong. His distant ancestors became officials and settled in Shu. At the end of the Liang Dynasty, he became a monk, behaving madly and dissolutely. After the Zhou Dynasty pacified Shu, he entered Guanzhong. In the second year of Tianhe, he submitted a memorial saying: 'The teachings of Tang Yao and Yu Shun did not use stupas (pagodas) to govern the country, yet the country was stable. During the Qi and Liang dynasties, there were temples to educate the people, but the people could not stand on their own. This is not in accordance with the Dao. If it is said that the people's corruption is not due to the temples, then is the country's stability due to the stupas? It is enough to teach the people's hearts to be in accordance with the Dao. If the people's hearts are in accordance with the Dao, they will be stable, and if the Dao nourishes the people, governance will be established. Therefore, the Qi and Liang dynasties competed to build Buddha statues and nine-story pagodas reaching into the clouds, while Tang Yao and Yu Shun were concerned about the people and built simple earthen steps connecting to the ground. However, the Qi and Liang dynasties were not without merit in building temples, but their deceitful practices did not last. Did Tang Yao and Yu Shun have any achievements in stupas, yet their governance was long-lasting? As long as it benefits the people and benefits the country, it is in accordance with the Buddha's heart. The Buddha's heart is based on great compassion, bringing happiness to all beings, and will never subject the people to forced labor. Piously worshiping clay and wood harms sentient beings, but does not benefit insentient objects. And the Great Zhou Dynasty inaugurated its national destiny, inheriting the past dynasties, receiving the mandate of heaven, and ruling the world.'

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一心齊日月之雙照。養四生如厚地覆萬姓。同玄天實三皇之中興。嗟兆民之始遇。成五帝之新立。慶黎庶之逢時。豈不慕唐虞之勝風。遺齊梁之末法。嵩請造平延大寺。容貯四海萬姓。不勸立曲見伽藍。偏安二乘五部。夫平延寺者。無選道俗罔擇親疏。愛潤黎元等無持毀。以城隍為寺塔。即周主是如來。用郭邑作僧坊。和夫妻為聖眾。勤用蠶以充戶課。供政課以報國恩。推令德作三綱。遵耆老為上座。選仁智充執事。求勇略作法師。行十善以伏未寧。示無貪以斷偷劫。於是衣寒露養孤生匹鰥夫配寡婦。矜老病免貧窮。賞忠孝之門。伐兇逆之黨。進清簡之士。退諂佞之臣使。六合無怨紂之聲。八荒有歌周之詠。飛沈安其巢穴。水陸任其長生(云云)。嵩此上言。有所因也。曾讀智論。見天王佛之政令也。故立平延。然述佛大慈令生安樂。斯得理也。事則不爾。夫妻乃和未能絕欲。城隍充寺非是聖基。故不可也。即色為空。非正智莫曉。即凡為聖。豈凡下能通。故須兩諦雙行二輪齊運。以道通俗。出要可期。

嵩云不勸立曲見伽藍者。以損傷人畜故也。若作則乖諸佛大慈。昔育王造塔。一日而役萬神。今造浮圖。累年而損財命。況復和土作泥磚瓦成日。為草蟲而作火劫。助螻蟻而起水災。仰度仁慈未應垂許。斯誠誡

【現代漢語翻譯】 現代漢語譯本： 一心傚法日月的光輝普照一切。養育四生，如同大地承載萬民。傚法玄天，實現三皇的復興。感嘆百姓初逢盛世，成就五帝開創的新局面。慶賀百姓生逢其時。怎能不仰慕唐堯虞舜的盛世之風，拋棄齊梁時期的末法之象。我嵩（指進言者）請求建造平延大寺，用來容納四海萬姓。不提倡建立狹隘偏見的伽藍（寺廟），只為二乘（聲聞乘和緣覺乘）五部（佛教部派）偏安一隅。所謂平延寺，不分道俗，不分親疏，愛護滋養百姓，平等對待，不分持毀。以城隍（城墻和護城河）為寺廟的塔，以周王（指英明的君主）為如來（佛）。用城郭村邑作為僧人的住所，以和睦的夫妻為聖眾。勤勞耕作，用蠶絲來完成每戶的賦稅，繳納政課來報答國家的恩情。推舉有德行的人擔任三綱（維繫社會秩序的三個基本原則），尊敬年長的老人為上座（寺院中地位高的僧人）。選拔仁義智慧的人充當執事（寺院中的辦事人員），尋求勇敢有謀略的人作為法師（講經說法的人）。奉行十善（佛教中的十種善業）來降伏尚未安定的人心，展示無貪的品德來杜絕偷盜搶劫。於是給受凍的人送去衣物，贍養無依無靠的人，為單身的男子匹配寡婦。憐憫年老體弱多病的人，救濟貧困的人。獎賞忠臣孝子之家，討伐兇惡叛逆之徒。選拔清廉簡樸的士人，罷免諂媚奸佞的臣子，使天下沒有怨恨商紂王的聲音，四海八荒傳唱歌頌周朝的歌謠。飛禽走獸都能安居在自己的巢穴，水裡的陸地的生物都能自由生長。（等等）。我嵩以上所說，是有原因的。曾經讀過《大智度論》，看到天王佛的政令。所以提倡建立平延寺。然而宣揚佛的大慈大悲，使眾生安樂，這在道理上是說得通的。但實際上卻並非如此。夫妻在一起，情愛尚未斷絕。用城隍來充當寺廟，不是聖潔的基礎。所以是不可行的。認為色即是空，沒有真正的智慧是無法理解的。認為凡人就是聖人，哪裡是凡夫俗子能夠明白的。所以必須兩諦（真諦和俗諦）並行，二輪（佛法和世俗法）齊頭並進，用佛法來教化世俗，脫離苦海，才能有所期望。

嵩說不提倡建立狹隘偏見的伽藍（寺廟），是因為會損害人和動物。如果建造這樣的寺廟，就違背了諸佛的大慈大悲。過去阿育王建造佛塔，一天之內役使了萬神。現在建造佛塔，多年下來會耗費大量的錢財和生命。更何況和泥土做泥，燒製磚瓦，每天都在為草蟲製造火災，幫助螻蟻引發水災。仰望佛的仁慈，不應該允許這樣的事情發生。這確實是告誡之言。

【English Translation】 English version: With one heart, emulate the dual illumination of the sun and moon. Nurture the four types of beings (referring to beings born from womb, egg, moisture, and transformation) as the vast earth covers all people. Emulate Xuantian (a Taoist deity), to realize the revival of the Three Sovereigns. Lamenting that the common people are just beginning to encounter prosperity, achieving the new establishment of the Five Emperors. Celebrating that the common people are born in a fortunate time. How can one not admire the virtuous customs of Tang (Emperor Yao) and Yu (Emperor Shun), abandoning the degenerate Dharma of the Qi and Liang dynasties. I, Song (the speaker), request to build the Pingyan Great Temple, to accommodate all people from the four seas. I do not advocate establishing narrow-minded Gāramas (monasteries), only for the exclusive peace of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Five Divisions (Buddhist schools). The so-called Pingyan Temple does not discriminate between monastics and laity, nor does it distinguish between relatives and strangers, loving and nurturing the people, treating them equally, without discrimination of support or destruction. Take the city walls and moats as the temple's pagodas, and the Zhou ruler (referring to an enlightened monarch) as the Tathāgata (Buddha). Use the towns and villages as the dwellings of the Sangha (monastic community), and harmonious couples as the holy assembly. Diligently cultivate silkworms to fulfill the household tax quota, and pay government taxes to repay the country's kindness. Promote virtuous people to serve as the Three Cardinal Guides (the three fundamental principles that maintain social order), and respect the elderly as the senior monks (monks with high status in the monastery). Select benevolent and wise people to serve as administrators (officials in the monastery), and seek brave and resourceful people as Dharma masters (those who preach the Dharma). Practice the Ten Virtues (the ten wholesome actions in Buddhism) to subdue the unrestful minds, and demonstrate non-greed to eliminate theft and robbery. Thus, provide clothing to those who are cold, support the orphaned, match widowers with widows. Have compassion for the elderly, the weak, and the sick, and relieve the poor. Reward the families of loyal and filial individuals, and punish the wicked and rebellious. Promote upright and simple scholars, and dismiss flattering and sycophantic ministers, so that there are no voices of resentment against King Zhou (a tyrant) in the land, and songs praising the Zhou dynasty are sung in all directions. Birds and beasts can live peacefully in their nests, and aquatic and terrestrial creatures can grow freely. (Etc.). My, Song's, above words have a reason. I once read the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), and saw the decrees of the Heavenly King Buddha. Therefore, I advocate establishing the Pingyan Temple. However, promoting the Buddha's great compassion and bringing peace and happiness to sentient beings is reasonable in principle. But in reality, it is not so. Couples are together, and love has not yet been severed. Using city walls and moats as temples is not a sacred foundation. Therefore, it is not feasible. Believing that form is emptiness cannot be understood without true wisdom. Believing that ordinary people are saints, how can ordinary people understand. Therefore, both the Two Truths (conventional truth and ultimate truth) must be practiced in parallel, and the Two Wheels (Dharma and secular law) must advance together, using the Dharma to teach the secular, and liberation from suffering can be expected.

Song says that he does not advocate establishing narrow-minded Gāramas (monasteries) because it will harm people and animals. If such a temple is built, it would violate the great compassion of all Buddhas. In the past, King Ashoka built pagodas, employing ten thousand gods in one day. Now, building pagodas will cost a lot of money and lives over the years. Moreover, mixing soil to make mud and firing bricks and tiles creates fire disasters for insects every day, and helps ants cause floods. Looking up to the Buddha's compassion, such things should not be allowed to happen. This is indeed a warning.

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也。故比丘造房先除妨難。有損命者必不得為。重物起慈即為仁塔。理極正矣。事罕行之。

又云。請有德貧人免丁輸課。無行富僧輸課免丁。富僧輸課免丁。則諸僧必望停課爭斷慳貪。貧人免丁則眾人必望免丁競修忠孝。此則興佛法而安國家。實非滅三寶而危百姓也。有十五條。總是事意。勸行平等非滅佛法。

勸不平等　是滅佛法　勸行大乘　勸念貧窮　勸舍慳貪　勸人發露　勸益國民　勸燎為民　勸人和合　勸恩愛會　勸立市利　勸行敬養　勸寺無軍人　勸立無貪三藏　勸少立三藏　勸立僧訓僧　勸敬大乘誡

上列事條。反則滅法。順則興教。並陳表狀及佛道二論。立主客論小大。嵩以理通我不事二家。惟事周祖。以二家空立其言。而周帝親行其事。故我事帝不事佛道。立詞煩廣。三十餘紙。大略以慈救為先。彈僧奢泰不崇法度。無言毀佛。有葉真道也。故唐吏部唐臨冥報記云云。

十八劉慧琳

秦郡人。出家住楊都治城寺。有才學。為宋廬陵王所知。著均善論(一云白黑論)其論難窮通。后法義篇備之矣。大較云。但知六度與五教並行。信順與慈悲齊立。殊塗同歸。不得守其發足之轍也。

十九范縝

南郡人少孤貧。學于沛國劉瓛而卓越不群。在門下積年。芒屩

【現代漢語翻譯】 現代漢語譯本：因此，比丘建造房屋之前要先排除妨礙和困難。如果會損害生命，一定不能建造。抬起重物時心懷慈悲，就是建造仁義的塔。這個道理非常正確，只是很少有人這樣做。

又說，請求讓有德行的貧困之人免除徭役和賦稅，讓沒有德行的富裕僧人繳納賦稅而不能免除徭役。如果富裕的僧人繳納賦稅而不能免除徭役，那麼眾僧必定希望停止賦稅，爭相變得吝嗇貪婪。貧困之人免除徭役，那麼眾人必定希望免除徭役，爭相修養忠誠孝道。這樣就能興盛佛法而安定國家，實在不是毀滅三寶（佛、法、僧）而危害百姓。總共有十五條，都是關於具體事務的意見，勸導實行平等，而不是要滅絕佛法。

勸導不平等，就是滅絕佛法；勸導修行大乘佛法，勸導關懷貧窮之人，勸導捨棄吝嗇貪婪，勸導人們坦白過錯，勸導有益於國家百姓，勸導像火炬一樣照亮百姓，勸導人們和睦相處，勸導恩愛相會，勸導建立市場利益，勸導實行尊敬供養，勸導寺廟不駐紮軍人，勸導設立沒有貪慾的三藏（經、律、論）法師，勸導減少設立三藏法師，勸導設立僧官來訓誡僧人，勸導尊敬大乘戒律。

上面列舉的這些事條，如果反著做就是滅絕佛法，順著做就是興盛佛教。一併陳述了表狀以及佛道二論，確立了主客之分，論述了大小乘的區別。嵩認為道理是相通的，所以他不侍奉佛道二家，只侍奉周朝的祖先。因為佛道二家只是空談理論，而周朝的皇帝親自實踐這些事情，所以我侍奉皇帝而不侍奉佛道。他所立的言辭繁瑣冗長，有三十多頁紙。大體上以慈悲救濟為先，批評僧人的奢靡享樂，不崇尚佛法制度。沒有言語詆譭佛，而是符合真正的道義。所以唐朝吏部官員唐臨的《冥報記》中記載了這些事情。

十八、劉慧琳

秦郡人，出家住在楊都的治城寺。有才學，被宋朝的廬陵王所賞識。著有《均善論》（一說《白黑論》），他的論述探討了窮困和顯達的道理。後來的《法義篇》對此有詳細的闡述。大體上說，只要知道六度（佈施、持戒、忍辱、精進、禪定、智慧）與五教（儒、道、墨、名、法）並行不悖，信順和慈悲同時建立，雖然道路不同，但最終歸宿是一樣的，不能固守最初出發的軌跡。

十九、范縝

南郡人，年少時失去父母，家境貧寒。在沛國的劉瓛門下學習，才華出衆，與衆不同。在劉瓛門下多年，穿著草鞋。

【English Translation】 English version: Therefore, before a Bhikkhu (Buddhist monk) builds a house, he must first remove obstacles and difficulties. If it would harm life, it must not be built. Raising heavy objects with compassion is building a tower of benevolence. This principle is very correct, but few people do it.

It is also said, 'Request that virtuous poor people be exempt from corvée labor and taxes, and that wealthy monks without virtue pay taxes and not be exempt from corvée labor. If wealthy monks pay taxes and are not exempt from corvée labor, then the monks will surely hope to stop taxes and compete to be stingy and greedy. If poor people are exempt from corvée labor, then the people will surely hope to be exempt from corvée labor and compete to cultivate loyalty and filial piety. This will prosper the Buddha Dharma (teachings of the Buddha) and stabilize the country, and it is certainly not destroying the Three Jewels (Buddha, Dharma, Sangha) and endangering the people.' There are fifteen articles in total, all of which are opinions on specific matters, advocating equality, not to exterminate the Buddha Dharma.

'Advising inequality is to exterminate the Buddha Dharma; advising the practice of Mahayana Buddhism (Great Vehicle), advising concern for the poor, advising the abandonment of stinginess and greed, advising people to confess their faults, advising benefit to the country and the people, advising to shine like a torch for the people, advising people to live in harmony, advising loving encounters, advising the establishment of market benefits, advising the practice of respect and offerings, advising that temples not be stationed with soldiers, advising the establishment of Tripitaka (three baskets of Buddhist scriptures) masters without greed, advising to reduce the establishment of Tripitaka masters, advising the establishment of monastic officials to discipline monks, advising respect for Mahayana precepts.'

The above listed items, if done in reverse, are to exterminate the Dharma, and if done in accordance, are to prosper the teachings. The memorial and the two treatises on Buddhism and Taoism are presented together, establishing the distinction between host and guest, and discussing the differences between Mahayana and Hinayana (Small Vehicle). Song believed that the principles are interconnected, so he did not serve the two schools of Buddhism and Taoism, but only served the ancestors of the Zhou Dynasty. Because the two schools of Buddhism and Taoism only talked about theories, while the emperor of the Zhou Dynasty personally practiced these things, so I serve the emperor and not Buddhism and Taoism. His words were verbose and lengthy, with more than thirty pages. In general, he prioritized compassion and relief, criticized the extravagance and enjoyment of monks, and did not advocate the Buddhist system. There were no words to slander the Buddha, but rather in accordance with true righteousness. Therefore, Tang Lin, an official of the Ministry of Personnel in the Tang Dynasty, recorded these things in his 'Records of Retribution in the Underworld'.

Eighteen, Liu Huilin

A person from Qin Prefecture, who became a monk and lived in Zhicheng Temple in Yangdu. He was talented and appreciated by the Prince of Luling of the Song Dynasty. He wrote 'On Equal Goodness' (also known as 'On White and Black'), and his discussion explored the principles of poverty and prosperity. The later 'Chapter on Dharma and Meaning' elaborates on this in detail. In general, as long as one knows that the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) and the Five Teachings (Confucianism, Taoism, Mohism, Logicians, Legalism) are not mutually exclusive, and that faith and compassion are established at the same time, although the paths are different, the final destination is the same, and one cannot adhere to the initial trajectory.

Nineteen, Fan Zhen

A person from Nan Prefecture, who lost his parents at a young age and was poor. He studied under Liu Huan of Pei State and was outstanding and different from the crowd. He was under Liu Huan's tutelage for many years, wearing straw sandals.

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布衣徒行。而危言高論。盛稱無佛有于自然。其詞。亦備后法義篇。沈休文難之。故不煩載。

二十顧歡

吳郡人。以佛道二教互相非毀。歡著夷夏論以統之。略云。在佛曰實相。在道曰玄牝。道之大象即佛之法身。佛則在夷。故為夷言。道既在華。故為華語。獨立不改絕學無憂。曠劫諸聖共遵斯一。老釋未始分。迷者分未合。億善遍修。修遍成聖。雖十號千稱。終不能盡。然其文中抑佛而揚道。斯門人也。不足評之。又張融門律意亦同歡。前集已詳。后更略引。亦備法義篇。且佛則金姿丈六。道則白首同凡。佛則舍王位。道則臣王者。佛化無國不有。道則不出神州。佛則塔遍閻浮。道則蒙居槐里。全不同也。何得輒引以擬倫乎。

二十一邢子才

何間人。仕魏著作郎遷中書黃門郎。以為姓人不可保。謂元景曰。卿何必姓王。元景變色。子才曰。我亦何必姓邢能保五世耶。然佛是西域聖人。尋已冥滅。使神更生。安能勞苦今世邢子才。為後身張阿得耶。亦有難解。如法義篇自尋之。

二十二高道讓者

涼書述云。釋氏之化。聞其風而悅之。義生天地之外。詞出耳目之表。斯獎教之洪致。九流之一家。而好之既深則其術亦高。而圖寺極壯窮海陸之財。造者弗吝金碧。殫生民之力。

【現代漢語翻譯】 現代漢語譯本： 有人穿著粗布衣服步行，卻喜歡用危言聳聽的言論，極力宣揚沒有佛，只有自然。他的言論也收錄在《后法義篇》中。沈休文曾經反駁過他，所以這裡就不再贅述了。 顧歡，吳郡人。因為佛教和道教互相詆譭，顧歡寫了《夷夏論》來統一它們。大意是說：在佛教中叫做實相，在道教中叫做玄牝。道的『大象』就是佛的法身。佛在夷狄之地，所以用夷狄的語言；道在中國，所以用中國的語言。『獨立不改，絕學無憂』，漫長歲月的聖人都共同遵循這一個道理。老子和釋迦牟尼本來就沒有分開，迷惑的人才把他們分開，沒有領悟的人才不能把他們合在一起。廣泛地修行各種善行，修行圓滿就能成聖。即使有十個稱號、一千個稱謂，最終也不能完全表達。然而他的文章中抑制佛教而抬高道教，這是道教徒的觀點，不值得評論。還有張融的《門律意》也和顧歡的觀點相同，前面已經詳細敘述過。後面再略微引用，也收錄在《法義篇》中。況且佛是金色的身軀，身高一丈六尺，道士卻是白髮蒼蒼的凡人。佛捨棄王位，道士卻臣服於王者。佛教的教化沒有哪個國家沒有，道教卻不出中國。佛的塔遍佈閻浮提（Jambudvipa，指全世界），道士卻隱居在槐里。完全不同啊！怎麼能隨便拿來相比呢？ 邢子才，河間人。在北魏做官，擔任著作郎，后升任中書黃門郎。他認為人的姓氏不可靠。他對元景說：『你何必姓王？』元景聽了臉色都變了。子才說：『我也不一定非要姓邢，能保證五世嗎？』而且佛是西域的聖人，早就已經去世了。如果讓神識再次轉生，怎麼會辛辛苦苦地爲了今世的邢子才，而去當來世的張阿得呢？也有一些難以理解的地方，可以在《法義篇》中自己查詢。 高道讓，在《涼書》中記載說，『聽到佛教的教化，就心生喜悅。義理產生於天地之外，言辭超出了耳目的範圍。』這是讚揚佛教教義的宏大，是九流中的一家。但是因為喜愛得太深，所以他的做法也很過分。建造寺廟極其壯麗，耗盡了海陸的財富。建造者不吝惜金碧，耗盡了百姓的力量。

【English Translation】 English version: Some people, dressed in coarse clothes and walking on foot, like to use alarming words and lofty arguments, vigorously advocating that there is no Buddha, only nature. His words are also included in the 'Later Dharma and Meaning Chapter'. Shen Xiuwen once refuted him, so I will not repeat it here. Gu Huan, a native of Wujun. Because Buddhism and Taoism slandered each other, Gu Huan wrote 'On the Differences Between Chinese and Barbarians' to unify them. The general idea is: in Buddhism it is called 'Reality', in Taoism it is called 'Mysterious Female'. The 'Great Image' of Tao is the Dharmakaya (Dharmakaya, the body of the law) of the Buddha. The Buddha is in the land of the barbarians, so he uses the language of the barbarians; Tao is in China, so he uses the language of China. 'Independent and unchangeable, free from worries about abandoning learning', the saints of countless ages all follow this one principle. Lao Tzu (Lao Tzu, Founder of Taoism) and Sakyamuni (Sakyamuni, Founder of Buddhism) were never separated, only confused people separate them, and those who have not understood cannot combine them. Extensively cultivate all kinds of good deeds, and complete cultivation can become a saint. Even with ten titles and a thousand names, it is ultimately impossible to fully express it. However, his article suppresses Buddhism and elevates Taoism, which is the view of Taoists and is not worth commenting on. Also, Zhang Rong's 'Meaning of the Door Laws' is the same as Gu Huan's view, which has been described in detail earlier. A slight quote will be added later, which is also included in the 'Dharma and Meaning Chapter'. Moreover, the Buddha has a golden body, one zhang and six chi (Zhang and Chi, ancient Chinese units of measurement) tall, while Taoists are ordinary people with white hair. The Buddha abandoned the throne, while Taoists submit to the king. The teachings of Buddhism are present in every country, while Taoism does not leave China. The Buddha's pagodas are all over Jambudvipa (Jambudvipa, referring to the whole world), while Taoists live in seclusion in Huali. They are completely different! How can they be compared casually? Xing Zicai, a native of Hejian. He served as a writer in the Northern Wei Dynasty and was later promoted to Zhongshu Huangmenlang (Zhongshu Huangmenlang, a court official). He believed that people's surnames were unreliable. He said to Yuan Jing: 'Why do you have to be surnamed Wang?' Yuan Jing's face changed when he heard this. Zicai said, 'I don't necessarily have to be surnamed Xing either, can I guarantee five generations?' Moreover, the Buddha is a saint from the Western Regions and has already passed away. If the divine consciousness is reincarnated again, how can he work hard for Xing Zicai in this life and become Zhang Ade in the next life? There are also some incomprehensible things that can be found in the 'Dharma and Meaning Chapter'. Gao Daorang, recorded in the 'Liang Shu', said, 'Hearing the teachings of Buddhism, one feels joy. The meaning arises outside the heavens and the earth, and the words go beyond the scope of the ears and eyes.' This is to praise the greatness of Buddhist teachings, which is one of the nine schools of thought. But because he loves it too deeply, his actions are also excessive. The construction of temples is extremely magnificent, exhausting the wealth of the sea and land. The builders do not spare gold and jade, exhausting the strength of the people.

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豈大覺之意乎。然至敬無文至神不飾。未能盡天下之牲。故祭天以繭栗。未能極天下之文。故藉神以槁秸。茍有其誠。則蘋藻侔于百品。明德匪馨。則烹牛下於礿祭。而況鷲山之術彼岸之奇。而可以虛求乎。乃有浮游都鄙避苦逃劇。原其誠心百裁一焉。既朱紫一亂。城社狐鼠穢大法之精華。損農蠶之要務。執契者不以為患。當衡者不以為言。有國者宜鑒而節之。此則讓為護法之純臣矣。奕又何為裁之。可謂高識之人。而載於高識之傳者可也。

二十三李公緒

趙郡人。通經史善陰陽。見有喪之家憂齋供福利。便曰。佛教者脫略父母遺蔑帝王。捐六親舍禮義。赭衣髡剔自比刑餘。妄說炫惑惟利是親。陰陽名墨。雖紕繆苛察。而四時節用有取。至如茲術則傷化托幽滋為鬼道。惜哉舉國皆迷。彼眾我寡。悲哉吾之死也。福事一切罷之。棄華即戎。有識不許。弟概字季節。屬文讀佛經。腳指夾之。斯北邊士俗自保專執之大魁者。惜哉生為徒生。無上善以資神。死為徒死。有下惡以沈報。冥冥隨業反本何期。來際莫知現在焉識。與夫群畜愚叟奚以異哉。

二十四盧思道

范陽人。仕齊為黃門郎。周武平齊詣京師。作西征記。略云。姚興好佛法。羅什譯經論。佛圖遍海內。士女為僧尼者十六七。縻費公私

【現代漢語翻譯】 現代漢語譯本：難道這就是大覺悟的真意嗎？然而，最崇敬的心意是不需要華麗的辭藻來修飾的，最神聖的事物是不需要外表的裝飾的。如果不能用天下的所有牲畜來祭祀，所以用粗糙的穀物來祭天；如果不能窮盡天下的所有文采，所以借用簡陋的草秸來祭神。如果心意真誠，那麼即使是簡單的蘋藻也可以等同於各種珍貴的祭品；如果德行不夠光明，那麼即使是烹牛的盛大祭祀也會不如簡陋的礿祭。更何況是靈鷲山（Grdhrakuta，佛陀說法之地）的法術和彼岸（paramita，到達涅槃的彼岸）的奇妙，怎麼可以用虛假的心去追求呢？於是就有了那些遊手好閒、躲避勞苦的人。探究他們的誠心，百個人中也難有一個是真誠的。既然出現了好壞不分的情況，那麼寺廟和社壇就會像狐貍和老鼠一樣玷污大法的精華，損害農業生產的重要事務。執掌權柄的人不認為這是禍患，當權衡利弊的人也不對此發表意見。治理國家的人應該引以爲鑑並加以節制。這樣才能算是真正護持佛法的純臣啊。否則，又要用什麼來裁決呢？可以說這是有遠見卓識的人，他們的事蹟可以被記載在高識之傳中。 二十三、李公緒（Li Gongxu，人名）： 趙郡（Zhao Jun，地名）人。精通經史，擅長陰陽之術。看到有喪事的人家憂心齋戒供奉，就說：『佛教是脫離父母、遺棄帝王、拋棄六親、捨棄禮義的學說，他們穿著赭紅色的衣服，剃光頭髮，把自己比作受過刑罰的人，胡說八道，迷惑人心，只看重利益。陰陽家、名家、墨家，雖然有疏漏和苛刻的地方，但他們的四時節令和用度還是有可取之處的。至於佛教這種法術，則是傷害教化，藉助幽暗來滋養鬼道。可惜啊，全國上下都迷惑於此。他們人多我們人少。可悲啊，我快要死了！』於是，一切的福事都停止了。拋棄華夏的禮儀而學習戎狄的習俗，有見識的人都不會允許。他的弟弟李概（Li Gai，人名），字季節（Ji Jie，字），喜歡寫作，閱讀佛經，還用腳趾夾著佛經。這就是北方邊境地區那些士人和鄉俗之人所堅持的自保和專斷的大頭目。可惜啊，活著也是白活，沒有用無上的善行來滋養精神；死了也是白死，帶著低劣的惡行而沉淪受報。在冥冥之中隨著業力而輪迴，迴歸本源的日期遙遙無期。來世的事情無法知道，現在的事情又怎麼能認識清楚呢？這樣的人和那些普通的牲畜、愚蠢的老頭有什麼區別呢？ 二十四、盧思道（Lu Sidao，人名）： 范陽（Fan Yang，地名）人。在北齊做黃門郎。北周武帝平定北齊后，他來到京師，寫了《西征記》。書中大概寫道：『姚興（Yao Xing，人名）喜歡佛法，鳩摩羅什（Kumarajiva，人名）翻譯經論，佛寺遍佈全國，做僧尼的士人和女子佔了十分之六七，耗費了大量的公私財物。』

【English Translation】 English version: Could this be the meaning of great enlightenment? However, the utmost reverence does not require ornate language, and the most sacred things do not need external adornment. If one cannot use all the livestock in the world for sacrifice, then one uses coarse grains to worship Heaven; if one cannot exhaust all the literary talent in the world, then one borrows simple straw stalks to worship the gods. If the intention is sincere, then even simple duckweed can be equivalent to various precious offerings; if virtue is not bright enough, then even a grand sacrifice of boiling an ox will be inferior to a simple spring sacrifice. Moreover, how can one seek the magic of Grdhrakuta (Vulture Peak, where the Buddha preached) and the wonders of paramita (the other shore of Nirvana) with a false heart? Thus, there are those who are idle and avoid hardship. Examining their sincerity, it is difficult to find even one out of a hundred who is genuine. Since there is confusion between good and bad, temples and altars will, like foxes and rats, defile the essence of the Great Dharma, and harm the important affairs of agricultural production. Those who hold power do not consider this a disaster, and those who weigh the pros and cons do not comment on it. Those who govern the country should take this as a warning and exercise restraint. Only then can they be considered pure ministers who truly protect the Dharma. Otherwise, what can be used to judge them? It can be said that these are people of great insight, and their deeds can be recorded in the biographies of those with great insight. Twenty-three, Li Gongxu (personal name): A native of Zhao Jun (place name). He was well-versed in the classics and history, and skilled in the art of yin and yang. Seeing families in mourning anxiously fasting and making offerings, he said: 'Buddhism is a doctrine that abandons parents, forsakes emperors, abandons relatives, and discards etiquette. They wear reddish-brown robes, shave their heads, compare themselves to those who have been punished, speak nonsense, confuse people, and only value profit. Although the Yin-Yang school, the School of Names, and the Mohist school have flaws and are overly critical, their seasonal regulations and expenditures are still commendable. As for this Buddhist art, it harms education and uses darkness to nourish the way of ghosts. Alas, the whole country is confused by this. They are many and we are few. Alas, I am about to die!' Therefore, all matters of good fortune were stopped. Abandoning the customs of China and learning the customs of the Rong and Di tribes, those with insight would not allow it. His younger brother, Li Gai (personal name), whose courtesy name was Ji Jie (courtesy name), liked to write and read Buddhist scriptures, and even used his toes to hold the scriptures. This is the great leader of self-preservation and arbitrariness among the scholars and local customs of the northern border region. Alas, living is in vain, without using supreme good deeds to nourish the spirit; dying is also in vain, sinking into retribution with inferior evil deeds. Reincarnating in the darkness according to karma, the date of returning to the origin is far away. The affairs of the next life cannot be known, so how can one understand the affairs of the present? What is the difference between such a person and ordinary livestock and foolish old men? Twenty-four, Lu Sidao (personal name): A native of Fan Yang (place name). He served as a Yellow Gate Attendant in the Northern Qi Dynasty. After Emperor Wu of the Northern Zhou Dynasty pacified the Northern Qi Dynasty, he came to the capital and wrote 'Records of the Western Expedition'. The book roughly states: 'Yao Xing (personal name) liked Buddhism, Kumarajiva (personal name) translated scriptures and treatises, Buddhist temples were all over the country, and scholars and women who became monks and nuns accounted for sixteen or seventeen out of ten, consuming a large amount of public and private wealth.'

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歲以巨萬。帝獨運遠略罷之。強國富民之上策也。又作周齊興亡論。略云。周祖始位。大蒙宰宇文護。太祖之猶子也。負圖作宰。親受顧命。周祖高居深視。一朝折首凡厥黨與咸見夷戮。乃棄奢淫布公道。屏重肉躬大布。始自六宮被於九服。以為釋化立教。本貴清凈。近世已來縻費財力。遂下詔削除之。亦前王之所未得也。思道為論糾其縻費。罷之則謂強國富民之策。斯一代之小識。未遠大之弘略也。夫佛法之行化也。要在清神滅惑也。彼費財崇福者。知身命財終歸散滅。徒為保愛。此厚生守財之奴也。故俗云。多藏厚亡積而能散。石崇以財色而受誅。殷辛亦同之而早戮。自古咸爾。溢於見聞而不能止者。乃貪惑使之然也。

昔漢武壽陵秦皇終隴。財寶充牣畢被侵開。何若舍貪積而興上福。以崇景仰之至。割形骸而從道化。以襲全正之極者可也。不然藏積空勞自他。形神校計晨夕無暇身死名滅卒從他手。今昔如此。習俗相仍。略舉近代。齊代之行福也。寺塔崇盛僧眾雜聚。不能節之以道。縱其淆亂。斬斛律明月虛聽讖詞。周軍聞便解甲。齊后斯闇主也。權守國資不能周給。宇文既破。帑藏充盈不解。身用銜紲而詣軍門。財寶併爲周有。周祖既廢二教。自以為萬代之上策也。西平東討無往不克。以為滅法之廟略也

【現代漢語翻譯】 現代漢語譯本：每年花費數以巨萬計。皇帝獨自運用長遠的謀略停止了這些花費，這是使國家強盛、人民富裕的上等策略。他又寫了《周齊興亡論》，大略是說：周朝的始祖剛開始即位時，完全依靠宇文護（Yuwen Hu）宰輔，宇文護是太祖的侄子。他身負重任擔任宰輔，親自接受先帝的顧命。周祖高深莫測，最終一舉剷除宇文護，凡是他的黨羽全部被誅殺。於是拋棄奢侈淫靡，推行公正的道義，減少肉食，親自穿著粗布衣服，從後宮到全國上下都這樣做，認為教化立教，最重要的是清凈。近代以來耗費大量財力。於是下詔削除這些花費，這也是之前的君王沒有做到的。思道（Si Dao）寫文章糾正他所說的耗費，停止這些花費就說是使國家強盛、人民富裕的策略，這只是一代的淺薄見識，不是長遠宏大的謀略。佛法的推行教化，最重要的是清凈精神，消除迷惑。那些花費錢財崇尚福報的人，要知道身命錢財最終都會散滅，只是徒勞地保護愛惜。這是看重物質生活、守護錢財的奴隸。所以俗話說：『多藏厚亡，積累的財富最終會散去。』石崇（Shi Chong）因為錢財和美色而被處死，殷辛（Yin Xin）也因為同樣的原因而早早被殺。自古以來都是這樣。即使親眼所見、親耳所聞也不能停止這種行為，這是因為貪婪和迷惑在作祟。

過去漢武帝（Han Wudi）的壽陵、秦始皇（Qin Shihuang）的墳墓，財寶充滿其中，最終都被盜掘。哪裡比得上舍棄貪婪的積聚，興建崇高的福報，用來表達景仰的至誠，割捨形骸而遵循道義的教化，用來繼承完全正道的極致呢？不然的話，藏匿積聚只是徒勞地勞累自己和他人，形體和精神都在算計，早晚都沒有空閑，身死名滅最終還是落入他人之手。古今都是這樣，習俗相沿。簡單舉個近代的例子，齊朝推行福報，寺廟佛塔崇高興盛，僧眾雜亂聚集，不能用道義來約束他們，放縱他們淆亂。斬殺斛律明月（Hulü Mingyue），只是虛聽了讖語，周朝軍隊聽到后就解除了盔甲。齊朝的君主真是昏庸啊。暫時掌握國家資財卻不能賙濟百姓。宇文氏攻破齊國后，國庫充盈卻不理解，自身被繩索捆綁著前往軍門。財寶全部被周朝所有。周祖廢除佛教和道教，自認為是萬代的上等策略。向西平定，向東討伐，沒有不成功的，自認為是滅佛的宏偉策略。

【English Translation】 English version: Every year, the expenses amounted to hundreds of millions. The emperor, with his far-reaching strategies, stopped these expenses, which was a superior policy for strengthening the country and enriching the people. He also wrote 'On the Rise and Fall of Zhou and Qi,' roughly saying: When the founder of the Zhou dynasty first ascended the throne, he relied entirely on the regent Yuwen Hu (Yuwen Hu, regent of the Zhou dynasty), who was the grand ancestor's nephew. Entrusted with great responsibility, he served as regent and personally received the late emperor's mandate. The Zhou founder, with his profound insight, eventually eliminated Yuwen Hu in one fell swoop, and all his associates were executed. Thus, he abandoned extravagance and promoted justice, reduced meat consumption, and personally wore coarse cloth, from the imperial palace to the entire country, believing that the essence of teaching and establishing doctrines lies in purity. In recent times, vast amounts of wealth have been spent. Therefore, he issued an edict to eliminate these expenses, which previous rulers had failed to do. Si Dao (Si Dao, a scholar) wrote articles to correct what he called extravagance, claiming that stopping these expenses was a policy for strengthening the country and enriching the people, which was merely a superficial understanding of the era, not a grand and far-reaching strategy. The propagation of Buddhist teachings lies in purifying the spirit and eliminating delusions. Those who spend money to pursue blessings should know that life and wealth will eventually dissipate, and it is futile to protect and cherish them. They are slaves to material life and the guarding of wealth. Therefore, as the saying goes, 'Much hoarding leads to great loss; accumulated wealth will eventually be scattered.' Shi Chong (Shi Chong, a wealthy official) was executed for his wealth and beauty, and Yin Xin (Yin Xin, the last Shang dynasty king) was also killed early for the same reasons. This has been the case since ancient times. Even seeing and hearing it cannot stop this behavior, because greed and delusion are at play.

In the past, the mausoleum of Emperor Wu of Han (Han Wudi, an emperor of Han dynasty) and the tomb of Emperor Qin (Qin Shihuang, the first emperor of Qin dynasty), filled with treasures, were eventually plundered. How can it compare to abandoning greedy accumulation and building sublime blessings, to express the utmost reverence, to relinquish the physical form and follow the teachings of the Way, to inherit the ultimate perfection of the true path? Otherwise, hoarding and accumulating only laboriously tire oneself and others, the body and spirit are constantly calculating, with no leisure day or night, and upon death, fame vanishes, and everything falls into the hands of others. This has been the case from ancient times to the present, with customs continuing. To give a simple modern example, the Qi dynasty promoted blessings, with temples and pagodas towering and flourishing, and monks gathering in disorder, unable to be restrained by the Way, indulging in chaos. The execution of Hulü Mingyue (Hulü Mingyue, a general of Qi dynasty) was merely listening to false prophecies, and the Zhou army disarmed upon hearing it. The ruler of Qi was truly foolish. Temporarily holding the state's resources but unable to provide for the people. After Yuwen broke through Qi, the treasury was full but he did not understand, and he was led to the military gate bound by ropes. All the treasures became Zhou's. The Zhou founder abolished Buddhism and Taoism, considering it a superior policy for ten thousand generations. Pacifying the west and conquering the east, he was invariably successful, considering it a grand strategy for destroying Buddhism.

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。固天宥之。統收齊余泉貨鳩拾。素是貧國縑纊全希。一旦獲之。填胸滿目連手運帛。接軫長途。斯為大盜之滅國。乃以為興師之盛業也。生滅得失曾不籌之。惟擬目前快意莫慮於後。我既破他他亦破我。自古恒爾。無得不思。周祖謂以萬代常存與天地而齊壽也。窮討巖穴務存藏積。守儉保素克己勵俗。亦萬代之一人也。當年崩背而其子用之。大張文物高陳聲勢。即開佛法。以從百姓之歡心。又顯勝相。用呈大國之威雄也。立四皇后表八柱國。前後鹵簿隊仗倍常。各二十四。自古皇王莫之比擬。立元宣政禪位小兒。時在繦褓王位斯及。自號天元皇帝也。春秋方富未許喪身。不盈一載又從萬古。兒小不立後父控衡。歷移運從隋高受禪。位及國財併爲隋有。斯可師也。而不師之。隋雖重法廣陳寺塔。至於財事無足稱言。故使蓄積穀帛遍於國中。倉庫殷實不能散施。故福門雖開示存而已。及煬帝之末。天下沸騰郊壘風驚。畿甸霧結。初登位也。哥帝德而曰萬年。后陵遲也。咸面罵而揚諸咎。倉稟資于群盜縻爛者無窮。形骸執于賊臣。百辟困於黔首。舉斯以統無得守株。佛之誠言信而可驗。何以知其然耶。自古登臨無不高稱萬歲。歲之有萬斯即有期。況減于萬。何代不有。既前王不守于萬。固知后帝義不逾之。各取萬歲今何所

在。五運相襲可不鏡諸。是以明後英賢。知五家之必散。上智高識。鑒三堅之可修。已用之財如影之相逐。未用之物不可賜及怨親。所以於國於家遺之如脫屣。若財若命棄之若游塵。莊嚴性識。使早備法身。成就善權。務津樑諸有。斯至教也。余諸幻有知何所論。故經云。劫燒終訖。乾坤洞燃。須彌巨海。都為灰揚。天龍人鬼。于中凋喪。二儀尚殞。國有何常。如斯法句可以尋真。自外凡鄙固非其務。

二十五傅奕

北地泥陽人。其本西涼。隨魏入代齊。平入周仕通道觀。隋開皇十三年。與中山李播請為道士。十七年事漢王。及諒反遷於岐州。皇運初授太史令。武德四年。上減省寺塔僧尼益國利民事十一條。高祖聞之竟不行下奕。乃多寫表狀遠近流佈。京師諸僧作破邪論以抗之。如后所列。奕表云。一僧尼六十已下。簡令作民。則兵強農勸。易曰。男女構精萬物化生。此則陰陽父子天地大象。不可乖也。今衛壯之僧。婉孌之尼。失禮不婚。夭胎殺子減損戶口。不亦傷乎。今佛家違天地之化。背陰陽之道。未之有也。請依前條尋。老子至聖尚謁帝王。孔丘聖人猶跪宰相。況道人無取德義未隆。下忽公卿抗衡天子。如臣愚見。請同老孔弟子之例拜謁王臣編于朝典者。奕奏如此。未足理論。出處殊途不可一述。

【現代漢語翻譯】 現代漢語譯本： 啊！五德轉移相承，難道不應該以此爲鑑嗎？因此，英明的君主和賢能的人，知道五家之法必然會離散。具有高超智慧和遠見卓識的人，明白三堅（指堅貪、堅嗔、堅癡）是可以修除的。已經用掉的錢財就像影子一樣跟隨，未曾使用的財物，即使是怨恨或親近的人也無法得到。所以，對於國家和家庭，遺棄它們就像丟掉破鞋一樣。對待錢財和生命，拋棄它們就像拋棄飄浮的塵土一樣。要莊嚴自己的性識，使之早日具備法身。成就善巧方便，致力於普度眾生。這是至高的教誨啊！其餘那些虛幻的存在，又有什麼值得談論的呢？所以佛經上說：『劫火焚燒終了的時候，整個天地都會燃燒起來。須彌山和巨大的海洋，都會化為灰燼。天龍、人和鬼，都在其中凋零喪亡。天地尚且會隕滅，國家又有什麼永恒不變的呢？』像這樣的佛法語句，可以用來尋求真理。至於那些平庸鄙俗的人，本來就不是他們所能理解的。

二十五、傅奕（Fuyi，人名）

傅奕是北地泥陽人，他的祖籍是西涼。跟隨北魏進入北齊，北齊平定後進入北周做官，在通道觀任職。隋朝開皇十三年，與中山的李播一起請求做道士。開皇十七年，侍奉漢王。等到漢王楊諒謀反，傅奕被遷到岐州。隋朝滅亡唐朝建立之初，傅奕擔任太史令。唐武德四年，傅奕上書，提出減少寺廟佛塔和僧尼，來增加國家利益和民眾福祉的十一條建議。唐高祖聽了之後，最終沒有采納。於是傅奕大量抄寫奏章，在各地廣泛傳播。京城的僧人們寫了《破邪論》來反駁他，內容如下。傅奕的奏章說：『一、六十歲以下的僧尼，應該讓他們還俗為民，這樣就能使兵力強盛，農業興旺。《易經》說：男女交合，萬物化生。這是陰陽、父子、天地的宏大景象，不可違背。現在那些身強力壯的僧人，以及容貌姣好的尼姑，不守禮節不結婚，墮胎殺嬰，減少戶口，這難道不是一種損害嗎？現在佛家違背天地化育的規律，背離陰陽之道，這是從來沒有過的。請按照之前的條文來處理。老子是至聖，尚且要謁見帝王。孔子是聖人，還要跪拜宰相。更何況那些道人，沒有取得什麼德行，地位也不高，卻敢於輕視公卿，對抗天子。依我愚見，請讓他們像老子和孔子的弟子一樣，拜見王臣，並將其編入朝廷的典章制度之中。』傅奕的奏章就是這樣，不值得深入討論。因為出世和入世的道路不同，不能用同一種標準來衡量。

【English Translation】 English version: Alas! The succession of the Five Virtues, should we not take it as a mirror? Therefore, enlightened rulers and virtuous men know that the law of the Five Families will inevitably disperse. Those with superior wisdom and high understanding discern that the Three Firmnesses (referring to firm greed, firm anger, and firm delusion) can be cultivated away. Wealth that has been used is like a shadow that follows, and unused possessions cannot be bestowed upon even those who are resented or close. Therefore, regarding the country and the family, abandoning them is like discarding worn-out shoes. Treating wealth and life, discarding them is like discarding floating dust. Adorn your own nature and consciousness, so that you may be prepared for the Dharmakaya (Dharma body) early. Achieve skillful means, and strive to ferry all beings across. This is the supreme teaching! As for the rest of those illusory existences, what is there to discuss? Therefore, the sutra says: 'When the fire of the kalpa burns to an end, the entire universe will be ignited. Mount Sumeru and the great oceans will all be reduced to ashes. Gods, dragons, humans, and ghosts will all perish within it. Even the heavens and the earth will perish, so what permanence is there in a country?' Such Dharma verses can be used to seek the truth. As for those who are ordinary and vulgar, it is certainly not something they can comprehend.

1. Fuyi (傅奕, personal name)

Fuyi was a native of Niyang in Beidi, and his ancestral home was Xiliang. He followed the Northern Wei into the Northern Qi, and after the Northern Qi was pacified, he entered the Northern Zhou as an official, serving in the Tongdao Temple. In the thirteenth year of the Kaihuang era of the Sui Dynasty, he and Li Bo of Zhongshan requested to become Taoist priests. In the seventeenth year of the Kaihuang era, he served the Prince of Han. When Yang Liang, the Prince of Han, rebelled, Fuyi was transferred to Qizhou. At the beginning of the Tang Dynasty, after the Sui Dynasty was destroyed, Fuyi served as the Grand Astrologer. In the fourth year of the Wude era of the Tang Dynasty, Fuyi submitted a memorial proposing eleven suggestions to reduce temples, pagodas, monks, and nuns in order to increase national benefits and the welfare of the people. Emperor Gaozu of Tang heard it but ultimately did not adopt it. So Fuyi copied the memorial extensively and spread it widely in various places. The monks in the capital wrote 'Treatise on Destroying Heterodoxy' to refute him, the content of which is as follows. Fuyi's memorial said: 'One, monks and nuns under the age of sixty should be ordered to return to secular life as civilians, so that the military will be strong and agriculture will flourish. The 'Book of Changes' says: 'When men and women unite, all things are born.' This is the grand image of yin and yang, father and son, heaven and earth, which cannot be violated. Now, those strong monks and beautiful nuns, who do not observe etiquette and do not marry, abort fetuses and kill children, reducing the population, is this not a harm? Now, the Buddhist family violates the laws of heaven and earth, and deviates from the way of yin and yang, which has never happened before. Please deal with it according to the previous article. Lao Tzu is a supreme sage, yet he still had to visit emperors. Confucius is a sage, yet he still had to kneel before the prime minister. Moreover, those Taoists, who have not achieved any virtue and whose status is not high, dare to despise dukes and ministers and confront the emperor. In my humble opinion, please let them, like the disciples of Lao Tzu and Confucius, pay homage to kings and ministers, and incorporate this into the court's regulations.' Fuyi's memorial is like this, and it is not worth discussing in depth. Because the paths of leaving the world and entering the world are different, they cannot be measured by the same standard.

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易稱構精。佛則絕欲固知李氏道門相結伉儷。日夕共會順易陰陽。不順則與佛何殊。若順固其恒俗。何為學僧守靜絕欲無為。以事討論纏綿自顯。如上已述。迷者未尋。且李耳子孫遍於天下。張陵余胤雜湊諸州。祖宗遺緒如何輒異。若異其先斯為絕嗣。三千之罪莫有高之。況復黃書服氣。三五七九之經。上下相和。四眼二舌之教。不可削也。佛教不爾。欲是過原。先必戒之方祛俗滯。此則佛道之分途也。高識者體之。

又云。請同孔老門人拜謁王臣者。不知奕出此語。何以自陳毀僧傲親抗君非為忠孝。固知道士常拜君親。如何目見道士從僧抗禮。不能自化其類。何用彈人實而言之。道士由來拜謁。竊形濫吹冒入出俗之儔。致有黃巾乃張角之風也。法儀抗禮。是緇徒之范也。至如李老之服本襲朝章。冠屨同蘭臺太史。揖讓等大夫之儀也。如何門人高抗先師之位。仰則沙門之法。都不可也。會逢寬政置不繩之。以法懲劾於何逃責。但奕上事碎亂不經。或言胡佛邪教退還西域。或云。三萬戶州且存一寺。不足校也。

一奕云。大唐丁壯僧尼二十萬眾。共結胡心。可不備預之哉。請一配之則年產十萬。此亦劉生之古計也。無用陳之。如前已顯。斯則女子帶甲鰥夫執戈。餌敵負國一何可笑。又大唐寺籍佛道二眾不滿

【現代漢語翻譯】 現代漢語譯本：

奕稱道教精通《易經》。佛教則主張斷絕慾望，這本是衆所周知的。李氏道門相互結合，結為夫婦，日夜共同遵循《易經》的陰陽之道。如果不順應陰陽，那和佛教有什麼區別？如果順應，那本來就是世俗常情。為什麼要學僧人那樣守靜、斷絕慾望、無所作為呢？用這些事來討論，只會越纏越緊，自然會顯現出來。就像上面已經說過的，迷惑的人還沒有醒悟。況且李耳（老子）的子孫遍佈天下，張陵（張道陵）的後代散佈在各個州。祖宗的遺訓怎麼可以輕易改變？如果改變了祖先的傳統，那就是斷絕後代。這是三千條罪過中最大的。更何況道教的黃書服氣之術，三五七九的經文，上下相和，四眼二舌的教義，是不可磨滅的。佛教不是這樣。慾望是罪過的根源，首先必須戒除它，才能去除世俗的污濁。這就是佛道的分歧所在。有見識的人自然會明白。

奕又說，請允許我和孔子、老子的門人一起拜見王公大臣。我不知道奕說出這樣的話，要如何為自己辯解，說自己譭謗僧人、傲慢對待親人、對抗君王不是不忠不孝。本來就知道道士常常拜見君王和父母。怎麼能眼見道士對僧人不行禮，卻不能教化自己的同類，反而要指責別人呢？說實話，道士本來就應該拜見君王和父母，他們偷偷地偽裝，濫竽充數，混入出家人的行列，導致出現了黃巾起義這樣的張角之風。法儀上不行禮，這是僧人的規範。至於李老（老子）的服飾，本來就是沿襲朝廷的章服，頭巾鞋子和蘭臺太史一樣，作揖禮讓等同於大夫的禮儀。怎麼能讓門人抬高先師的地位，仰慕沙門的法則呢？這都是不可以的。如果遇到寬容的政策，不加以約束，但如果依法懲處，又怎麼能逃脫責任呢？只是奕所說的事情雜亂無章，或者說胡人的佛教是邪教，應該退回西域，或者說，有三萬戶人家的州可以保留一座寺廟，這些都不值得計較。

奕說，大唐有二十萬丁壯的僧尼，他們共同懷著異心，難道不應該防備嗎？請允許我把他們都配對成夫妻，這樣每年就能生產十萬人口。這也是劉生（劉聰）的老套計劃了，不用再說了，就像前面已經說過的。這就像女子披甲，鰥夫拿槍，用這種方法來引誘敵人，辜負國家，是多麼可笑啊。而且大唐寺廟登記在冊的佛道二教人數不足。

【English Translation】 English version:

Yi claims to be proficient in the 'Book of Changes'. Buddhism, however, advocates severing desires, which is well known. The Li family's Taoist sect combines with each other, becoming husband and wife, following the Yin and Yang of the 'Book of Changes' day and night. If they do not follow Yin and Yang, what is the difference between them and Buddhism? If they follow, that is the common way of the world. Why should they learn from monks to be quiet, sever desires, and do nothing? Discussing these things will only become more entangled and naturally revealed. Just as mentioned above, those who are confused have not yet awakened. Moreover, the descendants of Li Er (Lao Tzu) are all over the world, and the descendants of Zhang Ling (Zhang Daoling) are scattered in various states. How can the ancestral precepts be easily changed? If the traditions of the ancestors are changed, that is cutting off descendants. This is the greatest of the three thousand sins. Moreover, Taoism's yellow book of breath cultivation, the scriptures of three, five, seven, and nine, the harmony of upper and lower, and the teachings of four eyes and two tongues, cannot be erased. Buddhism is not like this. Desire is the root of sin, and it must first be eliminated to remove the filth of the world. This is the divergence between Buddhism and Taoism. Those with insight will naturally understand.

Yi also said, 'Please allow me and the disciples of Confucius and Lao Tzu to visit the princes and ministers.' I don't know how Yi can justify himself for saying such things, saying that his slander of monks, arrogance towards relatives, and resistance to the monarch are not disloyal or unfilial. It is known that Taoists often visit the monarch and parents. How can he see Taoists not saluting monks, but not be able to teach his own kind, but instead accuse others? To be honest, Taoists should have visited the monarch and parents, they secretly disguised themselves, filled the ranks, and mixed into the ranks of renunciates, leading to the rise of the Yellow Turban Rebellion like Zhang Jiao. Not saluting in legal ceremonies is the norm for monks. As for the clothing of Li Lao (Lao Tzu), it originally followed the court's attire, the headscarf and shoes were the same as those of the Lantai Historian, and the bowing and yielding were the same as the etiquette of the Daifu. How can disciples elevate the position of the former teacher and admire the laws of the Shamen? These are all unacceptable. If they encounter a lenient policy and are not restrained, but if they are punished according to the law, how can they escape responsibility? It's just that what Yi said is chaotic and disorganized, either saying that the barbarian's Buddhism is a heresy and should be returned to the Western Regions, or saying that a state with 30,000 households can keep a temple, these are not worth considering.

Yi said, 'There are 200,000 strong monks and nuns in the Great Tang, and they all have foreign hearts. Shouldn't we be prepared?' Please allow me to pair them all up as husband and wife, so that they can produce 100,000 people every year. This is also the old plan of Liu Sheng (Liu Cong), there is no need to say it again, just like what has been said before. This is like women wearing armor and widowers holding guns, using this method to lure the enemy and betray the country, how ridiculous. Moreover, the number of registered Buddhist and Taoist religions in the temples of the Great Tang is insufficient.

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七萬。如何面欺。

上帝二十萬眾乎。斯即自刑無勞他處。

二明寺作草堂土舍。則秦皇漢武為有德之君。良以佛縱奢侈。寺塔八萬四千。此國效之又增其倍。凡百士庶暗愁往罪虛規來福。浪說天堂地獄。詛我華人。至如秦皇阿閣漢武甘泉。古蹟宮觀不過十數。史官書之號曰無道。曾不言佛無道過之。又引張融三破之言。廣如前集。今重顯之。佛之化也依樹為家。形骸有累權開小室。寺塔崇廣信心所營。請僧福用非僧課造。至如天堂地獄善惡之報殊焉。品類區分升沈之義天別。不知道經往往亦述地獄。須核天堂有幾地獄何所云云。

故道步虛云。天人同其愿。飄飖入紫微。七祖生天堂。我身白日昇。如是非一。述天堂也。不許僧云。是誰過乎。

三明請減寺塔。則民安國治者。由妖胡虛說造寺之福。庸人信之角營寺塔。小寺百僧。大寺二百。以兵率之五寺強成一旅。總計諸寺。兵多六軍。侵食生民國家大患。請三萬戶州且留一寺。又引自古已來僧反十餘。自余兇黨至今猶在。請必除蕩用消胡氣。浹旬之間宇宙廓清。奕奏如此。妄述兵多。於時二眾不滿七萬。半為尼女。豈等大國之六軍乎。又云。反僧兇黨猶在者。僧之從逆為俗所拘。一身獨立如何動眾。虛引飾詐亂俗惘君。天地不容。故早磨

滅。又統詳之。賊臣酷吏何代不無。濁濫當官何時不有。堯放四兇非由事佛。舜既絕嗣豈是僧風。不可以一臣逆節舉朝同誅。一僧為過全宗族滅。奕奏狀日望即依行。明明作辟固絕其議。

四明僧尼衣布省齋。則貧人不饑蠶無橫死者。臣聞佛戒僧尼糞掃衣五綴缽望中一食。獨坐山中清居禪誦。此佛之章法也。若殺蠶作衣。佛戒不許。今則知佛理虛故生違犯(此是荀濟語)余則鄙罵惡類廝下之言。不足聞也。

五明斷僧尼居。積則百姓豐滿將士皆富。

六明帝王無佛則大治年長。有佛則虐政祚短者。

七明封周孔之教送與西域胡必不行者。

八明統論佛教虛多實少。

九明隱農安匠市𢌅處中國富民饒者。

十明帝王受命皆革前政者。

十一明直言忠諍古來出口禍及其身者。此之十一條。通釋甚眾。為存詞費約同諸異解奏之。高祖覽之大悅。詔廢諸州寺塔。至九年六月四日。後上謂曰。爾大直奏事怕殺人。今日後勿懼。貞觀六年又上書。令僧吹螺不合擊鐘。又言。佛法妖偽。敕示蕭瑀。瑀曰。傅奕非聖人者無法。奕駁曰。瑀先祖已來。不事宗廟專崇胡鬼。非孝者無親。因集佛教入中華已來。士人識見高遠有駁議其妖惑者。為高識傳云。奕傳如此云。高祖從其言而廢寺者

【現代漢語翻譯】 現代漢語譯本：

滅。又統詳之。奸臣酷吏哪個朝代沒有？平庸無能之輩當官什麼時候沒有？堯放逐四兇並非因為信佛，舜絕嗣難道是因為僧人的風氣？不能因為一個臣子的叛逆行為就誅殺整個朝廷的官員，不能因為一個僧人的過錯就滅掉整個宗族。傅奕上奏的奏章，希望立即施行，明明是製造刑罰，堅決杜絕這種議論。

四、說明僧尼穿布衣、吃素食，那麼貧困的人就不會捱餓，蠶也不會遭受橫死。我聽說佛的戒律規定僧尼穿用糞掃衣，用五塊布縫綴的缽乞食，獨自在山中清靜地居住，禪修誦經。這是佛的章法啊。如果殺蠶來做衣服，佛的戒律是不允許的。現在是知道佛理是虛假的，所以才產生違背佛理的行為（這是荀濟說的話）。其餘的都是鄙視謾罵惡劣之徒的下流話，不值得聽。

五、說明斷絕僧尼的住所，積累財富，百姓就會豐衣足食，將士都會富裕。

六、說明帝王沒有信佛就會大治，壽命長久；信佛就會實行暴政，國祚短促。

七、說明把周公孔子的教義送給西域胡人，他們一定不會實行。

八、說明總的來說佛教虛假的多，真實的少。

九、說明隱藏農民，安定工匠，開放市場，這些才是使中國富裕人民富饒的方法。

十、說明帝王接受天命，都要變革以前的政治措施。

十一、說明直言忠告，自古以來出口就會招致災禍降臨到自己身上。這十一條，可以有很多種解釋。爲了節省篇幅，我綜合各種不同的解釋上奏。

高祖看了非常高興，下詔廢除各州的寺廟佛塔。到九年六月四日，太上皇對他說：『你這麼直率地上奏事情，怕不怕殺頭？從今天以後不要害怕。』貞觀六年，又上書，認為僧人吹海螺不應該敲鐘。又說：『佛法是妖邪虛假的。』皇帝把奏章給蕭瑀（Xiao Yu）看。蕭瑀（Xiao Yu）說：『傅奕（Fu Yi）不是聖人，不懂佛法。』傅奕（Fu Yi）反駁說：『蕭瑀（Xiao Yu）的先祖以來，不祭祀宗廟，專門崇拜胡人的鬼神，不孝順的人沒有親情。』於是收集佛教傳入中國以來，士人見識高遠，駁斥議論佛教妖邪迷惑的文章，作為《高識傳》流傳。傅奕（Fu Yi）的傳記是這樣記載的。高祖聽從了他的話，廢除了寺廟。 English version:

To eradicate. Furthermore, a comprehensive examination reveals that there is no dynasty without treacherous officials and cruel magistrates. When has there ever been a time when incompetent officials were not in office? Yao's banishment of the Four Evils was not due to his belief in Buddhism. Shun's lack of descendants was certainly not due to the customs of monks. One cannot punish the entire court for the rebellious actions of one official, nor can one exterminate an entire clan for the transgressions of one monk. Fu Yi's memorial requested immediate implementation, clearly creating punishments and resolutely preventing such discussions.

Fourth, it is stated that if monks and nuns wear cloth and practice vegetarianism, then the poor will not go hungry and silkworms will not suffer violent deaths. I have heard that the Buddhist precepts require monks and nuns to wear robes made of discarded cloth, use a bowl patched with five pieces of cloth for begging, and dwell alone in the mountains, peacefully practicing meditation and chanting scriptures. This is the Buddhist code. If one kills silkworms to make clothing, the Buddhist precepts do not allow it. Now, it is known that Buddhist principles are false, hence the violations arise (this is a statement by Xun Ji). The rest are vulgar and abusive words from vile individuals, not worth hearing.

Fifth, it is stated that by abolishing the residences of monks and nuns and accumulating wealth, the people will be prosperous and the soldiers will be wealthy.

Sixth, it is stated that emperors who do not believe in Buddhism will have great governance and long lives, while those who believe in Buddhism will practice tyrannical rule and have short reigns.

Seventh, it is stated that if the teachings of the Duke of Zhou and Confucius are sent to the Western Regions, the barbarians will certainly not practice them.

Eighth, it is stated that in general, Buddhism is more false than true.

Ninth, it is stated that concealing farmers, stabilizing artisans, and opening markets are the methods to enrich China and make the people prosperous.

Tenth, it is stated that emperors who receive the mandate of heaven must reform the previous political measures.

Eleventh, it is stated that since ancient times, honest and loyal remonstrations have brought disaster upon oneself. These eleven articles can be interpreted in many ways. To save space, I have combined various different interpretations and presented them in this memorial.

The Gaozu Emperor was very pleased upon reading it and issued an edict to abolish the temples and pagodas in various prefectures. On the fourth day of the sixth month of the ninth year, the Retired Emperor said to him: 'You are so straightforward in presenting matters, are you not afraid of being beheaded? From today onwards, do not be afraid.' In the sixth year of the Zhenguan era, he submitted another memorial, arguing that monks should not blow conch shells and should not strike bells. He also said: 'The Buddhist Dharma is demonic and false.' The emperor showed the memorial to Xiao Yu (蕭瑀). Xiao Yu (蕭瑀) said: 'Fu Yi (傅奕) is not a sage and does not understand the Dharma.' Fu Yi (傅奕) retorted: 'Since the ancestors of Xiao Yu (蕭瑀), they have not worshiped the ancestral temples but have exclusively worshiped the barbarian ghosts, and those who are not filial have no affection.' Thereupon, he collected articles from learned scholars since the introduction of Buddhism into China, who had high vision and refuted the demonic and deluding nature of Buddhism, and compiled them into the Biography of High Understanding for circulation. The biography of Fu Yi (傅奕) records it in this way. The Gaozu Emperor followed his words and abolished the temples.

【English Translation】 To eradicate. Furthermore, a comprehensive examination reveals that there is no dynasty without treacherous officials and cruel magistrates. When has there ever been a time when incompetent officials were not in office? Yao's banishment of the Four Evils was not due to his belief in Buddhism. Shun's lack of descendants was certainly not due to the customs of monks. One cannot punish the entire court for the rebellious actions of one official, nor can one exterminate an entire clan for the transgressions of one monk. Fu Yi's memorial requested immediate implementation, clearly creating punishments and resolutely preventing such discussions. Fourth, it is stated that if monks and nuns wear cloth and practice vegetarianism, then the poor will not go hungry and silkworms will not suffer violent deaths. I have heard that the Buddhist precepts require monks and nuns to wear robes made of discarded cloth, use a bowl patched with five pieces of cloth for begging, and dwell alone in the mountains, peacefully practicing meditation and chanting scriptures. This is the Buddhist code. If one kills silkworms to make clothing, the Buddhist precepts do not allow it. Now, it is known that Buddhist principles are false, hence the violations arise (this is a statement by Xun Ji). The rest are vulgar and abusive words from vile individuals, not worth hearing. Fifth, it is stated that by abolishing the residences of monks and nuns and accumulating wealth, the people will be prosperous and the soldiers will be wealthy. Sixth, it is stated that emperors who do not believe in Buddhism will have great governance and long lives, while those who believe in Buddhism will practice tyrannical rule and have short reigns. Seventh, it is stated that if the teachings of the Duke of Zhou and Confucius are sent to the Western Regions, the barbarians will certainly not practice them. Eighth, it is stated that in general, Buddhism is more false than true. Ninth, it is stated that concealing farmers, stabilizing artisans, and opening markets are the methods to enrich China and make the people prosperous. Tenth, it is stated that emperors who receive the mandate of heaven must reform the previous political measures. Eleventh, it is stated that since ancient times, honest and loyal remonstrations have brought disaster upon oneself. These eleven articles can be interpreted in many ways. To save space, I have combined various different interpretations and presented them in this memorial. The Gaozu Emperor was very pleased upon reading it and issued an edict to abolish the temples and pagodas in various prefectures. On the fourth day of the sixth month of the ninth year, the Retired Emperor said to him: 'You are so straightforward in presenting matters, are you not afraid of being beheaded? From today onwards, do not be afraid.' In the sixth year of the Zhenguan era, he submitted another memorial, arguing that monks should not blow conch shells and should not strike bells. He also said: 'The Buddhist Dharma is demonic and false.' The emperor showed the memorial to Xiao Yu (蕭瑀). Xiao Yu (蕭瑀) said: 'Fu Yi (傅奕) is not a sage and does not understand the Dharma.' Fu Yi (傅奕) retorted: 'Since the ancestors of Xiao Yu (蕭瑀), they have not worshiped the ancestral temples but have exclusively worshiped the barbarian ghosts, and those who are not filial have no affection.' Thereupon, he collected articles from learned scholars since the introduction of Buddhism into China, who had high vision and refuted the demonic and deluding nature of Buddhism, and compiled them into the Biography of High Understanding for circulation. The biography of Fu Yi (傅奕) records it in this way. The Gaozu Emperor followed his words and abolished the temples.

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。斯惘君也。豈有四年上事九年方廢省諸州寺塔乎。竟無此詔。如何信之。一條假誑萬途可悉。奕身死後出傳貨之。言雖矯詔無命可死。又云。上書不許擊鐘。斯妄作也。經云。擊鼓戒兵鳴槌集眾。又云。撞擊佛鐘。斯非教耶。又述蕭瑀不事宗廟專事胡佛。斯面欺于宰伯也。梁典云。高祖七廟每祭畢涕泗滂沱。是何言也。今京師東西兩第。俱有宗廟。四時饗祀相仍即目。義不濫聽弘為此傳。又可笑也。止可誑緣邊小識。未足以示中華。惜哉凈識一從污染頓爾沉滯。反本何期。上所列人。亦如前評興亡太半。隨類詳焉。

檢唐臨冥報記云云。太史令傅奕。自武德初至貞觀十四年。常誹毀佛僧。以其年秋暴病卒。初奕與道士傅仁鈞薛賾善。后傅薛俱受官。仁鈞先亡。賾夢見鈞曰。先所負錢可付泥人。賾問誰耶。曰即傅奕也。是夜少府憑長命夢又在一處。多見是先亡。命問。佛經罪福之事有實乎。曰皆定實也。又問。如傅奕生平不信佛。死受何報。答曰。傅奕已配越州作泥人矣。長命旦入殿庭。見薛賾說所夢。賾又說之。二夢符合。臨在其側同嗟嘆之。賾即送錢付奕。並說所夢。后數日而奕卒。案泥人者謂泥犁中人也。泥犁即地獄之別名矣。八大地獄在於地下。余諸雜獄散在山中海內而受苦也。深可痛哉。

廣

【現代漢語翻譯】 現代漢語譯本：這是在欺騙君王啊！怎麼會有四年上奏的事情，九年後才廢除各州的寺廟佛塔呢？根本沒有這樣的詔書。怎麼能相信這種說法呢？一條是虛假的謊言，其他方面都可以推斷出來。傅奕死後，有人編造這些傳言來欺騙世人。即使是假傳聖旨，也沒有必要因此而死。又說，『上書不被允許擊鐘』，這也是胡說八道。佛經上說，『擊鼓是爲了警戒士兵，鳴槌是爲了召集民眾』。又說，『撞擊佛鐘』，這難道不是佛教的教義嗎？又說蕭瑀不侍奉宗廟，專門信奉胡人的佛，這簡直是在欺騙宰相和大臣們。但《梁典》記載，梁高祖每次祭祀七廟完畢，都會涕泗橫流，這又是怎麼回事呢？現在京城東西兩邊的府邸，都有宗廟，一年四季的祭祀活動接連不斷，親眼可見。按照道義，不應該輕信弘福寺僧人的這種傳言。這真是可笑啊！這種說法只能欺騙邊遠地區見識淺薄的人，不足以用來向中原地區的人展示。可惜啊，清凈的見識一旦被污染，立刻就會變得遲鈍和沉滯，想要恢復本性，又談何容易呢？上面所列舉的人，也像之前評論的那樣，他們的興亡都與自身行為有很大關係，應該根據他們的類別詳細考察。

查閱唐臨的《冥報記》記載：太史令傅奕，從武德初年到貞觀十四年，經常誹謗佛僧。在那年秋天，突然生病去世。當初，傅奕與道士傅仁鈞、薛賾關係很好。後來傅仁鈞和薛賾都做了官。傅仁鈞先去世。薛賾夢見傅仁鈞說：『先前欠我的錢可以交給泥人。』薛賾問：『是誰呢？』傅仁鈞說：『就是傅奕。』當天晚上，少府憑長命也在同一個地方夢見了很多已故的人。憑長命問道：『佛經上說的罪福之事是真的嗎？』那些人回答說：『都是真實存在的。』憑長命又問：『像傅奕這樣生前不信佛的人，死後會受到什麼報應呢？』那些人回答說：『傅奕已經被分配到越州做泥人了。』長命第二天上朝，見到薛賾，說了自己做的夢。薛賾也說了自己的夢。兩個人的夢完全一致。唐臨在旁邊一同感嘆這件事。薛賾立刻送錢給傅奕，並說了自己做的夢。幾天後，傅奕就去世了。這裡說的『泥人』，指的是地獄中的人。泥犁就是地獄的別名。八大地獄位於地下，其餘各種雜獄分散在山中海內，眾生在那裡受苦。真是令人痛心啊！

廣

【English Translation】 English version: This is deceiving the ruler! How could there be a matter reported in the fourth year and the temples and pagodas in various states only abolished nine years later? There is no such edict at all. How can one believe such a statement? If one part is a false lie, everything else can be inferred. After Fu Yi's death, someone fabricated these rumors to deceive the world. Even if it were a false imperial decree, there would be no need to die for it. Furthermore, it is said, 'Submitting a memorial is not allowed to strike the bell,' this is also nonsense. The Buddhist scriptures say, 'Striking the drum is to warn the soldiers, and sounding the mallet is to gather the people.' And also, 'Striking the Buddhist bell,' is this not a Buddhist teaching? It is also said that Xiao Yu does not serve the ancestral temples but exclusively believes in the Buddha of the barbarians, this is simply deceiving the prime ministers and ministers. However, the 'Liang Dian' records that Emperor Gaozu of Liang would weep profusely after each sacrifice to the seven ancestral temples, so what is going on? Now, both the eastern and western residences in the capital have ancestral temples, and the sacrificial activities throughout the four seasons are continuous and visible to the eye. According to righteousness, one should not lightly believe such rumors from the monks of Hongfu Temple. This is truly laughable! This kind of statement can only deceive those with shallow knowledge in remote areas and is not enough to show to the people of the Central Plains. Alas, once pure knowledge is contaminated, it immediately becomes dull and stagnant, and how can one expect to return to one's original nature? The people listed above, like the previous comments, their rise and fall are greatly related to their own actions, and should be examined in detail according to their categories.

Checking Tang Lin's 'Ming Bao Ji' (Records of Retribution): The Grand Astrologer Fu Yi, from the early years of the Wude era to the fourteenth year of the Zhenguan era, often slandered Buddhist monks. In the autumn of that year, he suddenly fell ill and died. Initially, Fu Yi had a good relationship with the Taoist priests Fu Renjun and Xue Ze. Later, both Fu Renjun and Xue Ze became officials. Fu Renjun died first. Xue Ze dreamed that Fu Renjun said: 'The money you owed me earlier can be given to the mud man.' Xue Ze asked: 'Who is it?' Fu Renjun said: 'It is Fu Yi.' That night, Ping Changming, the Shaofu (official title), also dreamed of many deceased people in the same place. Ping Changming asked: 'Are the matters of sin and merit mentioned in the Buddhist scriptures true?' Those people replied: 'They are all real.' Ping Changming also asked: 'Like Fu Yi, who did not believe in Buddhism during his lifetime, what retribution will he receive after death?' Those people replied: 'Fu Yi has been assigned to Yuezhou to be a mud man.' The next day, Changming went to court, met Xue Ze, and told him about his dream. Xue Ze also told him about his dream. The two people's dreams were completely consistent. Tang Lin was beside them and sighed together about this matter. Xue Ze immediately sent money to Fu Yi and told him about his dream. A few days later, Fu Yi died. The 'mud man' mentioned here refers to a person in hell. Nili (泥犁) is another name for hell. The eight great hells are located underground, and the remaining various miscellaneous hells are scattered in the mountains and seas, where sentient beings suffer. It is truly painful!

Guang

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弘明集卷第七 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第八

大唐西明寺沙門釋道宣撰

辯惑篇第二之四擊像焚經坑僧詔　魏太武大集道俗廢立二教議　周武二教論　釋道安

擊像焚經坑僧詔

元魏世祖太武帝

帝諱燾。以明元帝泰常八年即位。時年八歲。尚在幼沖。資政所由惟恃臺輔。時司徒崔浩尤不信佛。帝訪國事。每以為懷言。佛法虛誕為俗費害。黃老仙道可以存心。浩既雅信仙道。授帝老經。隨言信用曾無思擇。即立道壇四追方士。當時佛法隆盛。浩內嫉之。常求瑕釁。會蓋吳反於杏城。關中騷動。帝乃西伐。時浩從焉。既至長安。有沙門。種麥于寺中。御騶牧馬。帝入觀馬從官入。其便室見有弓矢。出以奏聞。帝怒曰。此非沙門所用。當與蓋吳通謀規害人耳。命有司案誅一寺。閱其財產及州郡牧守富人所寄藏物。蓋以萬計。詔乃焚破佛像。敕留臺下。四方一依長安行事。太平真君五年。帝年二十有九。春秋方富盛于武功。崔浩邪謀相接交扇方士。仙觀日有登臨。釋門清眾將事殲殄。又下詔曰。愚民無識信偽惑妖。私養師巫挾藏讖記。沙門之徒。假西域虛誕。坐致妖㜸。非所以一齊政化布淳德于天下也。自王公以下至於庶人。有私養沙門者

【現代漢語翻譯】 現代漢語譯本 《弘明集》卷第七 大正藏第52冊 No. 2103 《廣弘明集》

《廣弘明集》卷第八

大唐西明寺沙門釋道宣 撰

辯惑篇第二之四：擊毀佛像、焚燒佛經、坑殺僧侶的詔書；魏太武帝大會道士和僧侶，商議廢除佛教和道教；周武帝的二教論；釋道安（人名）

擊毀佛像、焚燒佛經、坑殺僧侶的詔書

元魏世祖太武帝

帝王名為燾（太武帝的名諱）。以明元帝泰常八年即位，當時年僅八歲，尚且年幼，處理政事依賴輔政大臣。當時司徒崔浩尤其不相信佛教。皇帝詢問國家大事，崔浩總是認為佛教虛妄荒誕，是社會的浪費和禍害。黃老仙道可以用來修身養性。崔浩已經非常相信仙道，便向皇帝講授老子的經典。皇帝聽從他的話，從不思考辨別。於是設立道壇，四處尋找方士。當時佛教非常興盛，崔浩內心嫉妒，常常尋找佛教的過失。恰逢蓋吳在杏城反叛，關中地區動盪不安。皇帝於是向西征討，當時崔浩跟隨。到達長安后，有僧侶在寺廟中種植麥子，御用的馬伕在那裡放牧馬匹。皇帝進入寺廟觀看馬匹，隨從官員進入僧侶的房間，發現裡面有弓箭，便出來稟告皇帝。皇帝憤怒地說：『這些不是僧侶應該使用的東西，一定是與蓋吳勾結，陰謀危害他人！』命令有關官員查辦並誅殺整個寺廟的僧侶。清點他們的財產，以及州郡長官和富人寄存在寺廟中的財物，數量達到數萬。下詔焚燒破壞佛像，命令留守臺下，四方各地都按照長安的做法行事。太平真君五年，皇帝年僅二十九歲，正值春秋鼎盛，熱衷於武功。崔浩的邪惡計謀接連不斷，與方士相互勾結。仙觀每天都有人登臨，佛教清凈的僧眾將要被消滅殆盡。又下詔說：『愚昧的百姓沒有見識，相信虛假的迷惑人的妖術，私自供養巫師，私藏預言吉兇的讖語。沙門之流，假借西域虛妄的說法，坐著就能招致妖邪鬼魅，這不是用來統一政治教化，向天下百姓傳播淳樸德行的方法。自王公以下，直至平民百姓，有私自供養沙門的，』

【English Translation】 English version Hongming Ji, Volume 7 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 8

Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 2.4 of Discriminating Doubts: Edicts on Striking Down Images, Burning Sutras, and Burying Monks; Emperor Taiwu of the Wei Dynasty Convenes Daoists and Monks to Discuss Abolishing the Two Religions; Zhou Wu's Discourse on the Two Religions; Shi Dao'an (a person's name)

Edicts on Striking Down Images, Burning Sutras, and Burying Monks

Emperor Taiwu of the Yuan Wei Dynasty

The emperor's name was Tao (Emperor Taiwu's personal name). He ascended the throne in the eighth year of Emperor Mingyuan's Taichang reign. At that time, he was only eight years old and still young, relying on the assistance of the chief ministers to handle state affairs. At that time, the Minister Situ Cui Hao especially did not believe in Buddhism. Whenever the emperor inquired about state affairs, Cui Hao always believed that Buddhism was false and absurd, a waste and harm to society. The Huang-Lao (Yellow Emperor and Laozi) Daoist teachings could be used to cultivate oneself. Cui Hao already deeply believed in Daoism and taught the emperor the classics of Laozi. The emperor listened to his words without thinking or discernment. Thus, he established Daoist altars and sought out Daoist practitioners everywhere. At that time, Buddhism was very prosperous, and Cui Hao was jealous in his heart, constantly seeking faults in Buddhism. Coincidentally, Gai Wu rebelled in Xingcheng, and the Guanzhong area was in turmoil. The emperor then launched a western expedition, and Cui Hao followed. After arriving in Chang'an, there were monks planting wheat in the temple, and the imperial grooms were grazing horses there. The emperor entered the temple to view the horses, and the accompanying officials entered the monks' rooms, discovering bows and arrows inside, and reported it to the emperor. The emperor angrily said, 'These are not things that monks should use; they must be colluding with Gai Wu, plotting to harm others!' He ordered the relevant officials to investigate and execute the monks of the entire temple. They inventoried their property, as well as the property deposited in the temple by the governors of the prefectures and wealthy people, amounting to tens of thousands. He issued an edict to burn and destroy the Buddhist images, ordering those remaining to stay below the platform, and all regions followed the practices of Chang'an. In the fifth year of the Taiping Zhenjun reign, the emperor was only twenty-nine years old, at the height of his power, and enthusiastic about military achievements. Cui Hao's evil schemes continued, colluding with Daoist practitioners. Daoist temples were visited daily, and the pure Buddhist monastic community was about to be completely eradicated. He further issued an edict saying, 'The ignorant people have no knowledge, believing in false and deluding sorcery, privately supporting shamans, and secretly hoarding prophecies of good and bad fortune. The Shramanas (monks) and their like, borrowing from the false teachings of the Western Regions, can conjure up demons and monsters while sitting, which is not the way to unify political teachings and spread pure virtue to the people of the world. From princes and dukes down to the common people, those who privately support Shramanas,'

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。限今年二月十五日。過期不出沙門身死。容止者誅一門。時恭宗為太子監國。素敬佛法。頻上表陳刑殺沙門之濫。又非影象之罪。今罷其道杜諸寺門。世不修奉。土木丹青自然毀滅。如是再三不許。時有沙門玄高者。空門之秀杰也。太子晃師之。晃敬事如佛。崔浩得幸于帝。恐晃攝政。或見危逐。密讒于帝晃有異圖。若不先慮後悔無及。又晃結納玄高。高又通靈鬼物善得人心。可不猜耶。帝初不從。后且幽之。又夢其先祖云。太子無事。又問百官。咸云。太子仁孝。抂見幽辱。帝乃出晃以政歸之。浩又重譖。帝信之便幽死晃于禁中。縊高於郊南。浩得志于朝廷也。列辟莫敢致言。便以太平真君七年三月下詔。一切蕩除。所有影象胡經皆擊破焚燬。沙門無少長悉坑之。斯並崔浩之意致也。及后帝遭癘惱。浩被族誅。呼嗟長慨無所及矣。事蹟如前釋老志廣之。

周滅佛法集道俗議事

周高祖猜忌為心。安忍嫌隙。大蒙宰晉國公護。權衡百揆決通庶政。帝竊嫉之。恐有陵奪。召護入內。親自誅之。並大臣六家並從族滅。帝以得志于天下。一無所慮也。然信任讖緯偏以為心。自古相傳黑者得也。謂有黑相當得天下。猶如漢末訛言黃衣當王。以黃代赤承運之像。言黑亦然。所以周太祖挾魏西奔。衣物旗幟並變為黑

【現代漢語翻譯】 現代漢語譯本：限定在今年二月十五日，過期不交出沙門（佛教出家人）的，沙門處死，窩藏者誅滅全家。當時恭宗（拓跋晃）為太子，代理國政，一向尊敬佛法，多次上表陳述刑殺沙門的過濫，而且罪不在佛像。現在廢除佛教，關閉所有寺廟，世人不許信奉，土木建築和丹青彩繪自然會毀滅。像這樣再三請求，都沒有被允許。當時有沙門玄高，是空門中的傑出人物，太子晃以老師之禮待他，晃敬奉他如同敬佛。崔浩受到皇帝的寵信，擔心晃攝政后，會對自己不利，暗中向皇帝進讒言，說晃有異圖，如果不先下手為強，以後後悔就來不及了。而且晃結交玄高，玄高又通曉鬼神之事，善於籠絡人心，難道不應該猜忌嗎？皇帝起初沒有聽從，後來將晃幽禁起來。又夢見他的先祖說，太子沒有做錯事。又詢問百官，百官都說，太子仁慈孝順，無辜地遭受幽禁和侮辱。皇帝於是釋放了晃，把政權歸還給他。崔浩又再次進讒言，皇帝相信了他，便將晃幽禁致死在禁中，在郊外縊殺了玄高。崔浩在朝廷中得意洋洋，大臣們沒有敢說話的。於是以太平真君七年三月下詔，全部清除佛教，所有佛像和胡人的經書都擊破焚燬，沙門無論老少全部坑殺。這些都是崔浩的主意。等到後來皇帝遭受惡疾的折磨，崔浩被滅族，呼喊哀嘆也無濟於事了。這些事蹟在前文的《釋老志》中已經詳細記載。

周武帝滅佛，召集道士和僧人商議

周武帝（宇文邕）生性多疑，心胸狹隘，不能容人。當時大蒙宰晉國公宇文護掌握朝政大權，處理各種政務。武帝暗中嫉恨他，擔心他會篡奪皇位，於是召宇文護入宮，親自將他誅殺，並將大臣六家一同滅族。武帝認為自己已經掌握了天下，沒有什麼可擔心的了。然而他信任讖緯之說，並且深信不疑。自古相傳『黑者得也』，認為有黑色祥瑞的人才能得到天下，就像漢朝末年訛傳『黃衣當王』，以黃色代替紅色是承接天命的象徵一樣，說黑色也是這樣。所以周太祖（宇文泰）挾持魏帝向西逃奔時，衣物旗幟都變成了黑色。

【English Translation】 English version: Limited to the fifteenth day of the second month of this year. If any Shamen (Buddhist monks) are not handed over by the deadline, the Shamen will be executed, and those who harbor them will have their entire families exterminated. At that time, Prince Gongzong (Tuoba Huang), as the crown prince, was in charge of the state affairs. He had always respected Buddhism and repeatedly submitted memorials stating that the execution of Shamen was excessive and that the crime was not in the Buddha images. Now, Buddhism is abolished, all temples are closed, and the people are not allowed to believe in it. The earthen buildings and painted images will naturally be destroyed. He requested this repeatedly, but it was not allowed. At that time, there was a Shamen named Xuan Gao, who was an outstanding figure in the Buddhist community. Prince Huang treated him as a teacher, and Huang respected him as if he were respecting the Buddha. Cui Hao, who was favored by the emperor, was worried that Huang would take over the government and be unfavorable to him. He secretly slandered the emperor, saying that Huang had ulterior motives and that if he did not act first, it would be too late to regret it. Moreover, Huang had associated with Xuan Gao, and Xuan Gao was familiar with ghosts and spirits and was good at winning people's hearts. Shouldn't he be suspected? The emperor initially did not listen, but later imprisoned Huang. He also dreamed of his ancestors saying that the prince had done nothing wrong. He also asked the officials, who all said that the prince was benevolent and filial and had been unjustly imprisoned and humiliated. The emperor then released Huang and returned the government to him. Cui Hao slandered him again, and the emperor believed him, so he imprisoned Huang to death in the palace and hanged Xuan Gao in the southern suburbs. Cui Hao was triumphant in the court, and the ministers did not dare to speak. Therefore, in the third month of the seventh year of Taiping Zhenjun, an edict was issued to completely eliminate Buddhism. All Buddha images and foreign scriptures were smashed and burned, and all Shamen, regardless of age, were buried alive. These were all Cui Hao's ideas. Later, the emperor suffered from a severe illness, and Cui Hao's family was exterminated. His cries of regret were of no avail. These events have been recorded in detail in the previous "Treatise on Buddhism and Taoism."

Emperor Wu of Zhou Destroys Buddhism and Assembles Taoists and Monks for Discussion

Emperor Wu of Zhou (Yuwen Yong) was suspicious by nature, narrow-minded, and intolerant. At that time, Duke Yuwen Hu of Jin, the Grand Overseer, held the power of the court and handled all kinds of political affairs. Emperor Wu secretly resented him, fearing that he would usurp the throne, so he summoned Yuwen Hu to the palace and personally killed him, and exterminated the families of six ministers along with him. Emperor Wu believed that he had grasped the world and had nothing to worry about. However, he trusted the prophecies and believed in them deeply. It has been passed down since ancient times that 'the one with black will obtain it,' believing that those with black auspicious signs could obtain the world, just as at the end of the Han Dynasty it was falsely rumored that 'the one in yellow will be king,' and that replacing red with yellow was a symbol of receiving the mandate of heaven, saying that black was the same. Therefore, when Emperor Tai of Zhou (Yuwen Tai) kidnapped the Emperor of Wei and fled west, his clothing and flags all turned black.

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。用期訛讖之言。斯亦漢光武之餘命也。昔者高洋之開齊運。流俗亦有此謠。洋言黑者稠禪師黑衣天子也。將欲誅之。會稠遠識。悟而得免備如別說。故周祖初重佛法下禮沙門。並著黃衣為禁黑故。有道士張賓。譎詐罔上。私達其黨。以黑釋為國忌。以黃老為國祥。帝納其言。通道輕佛。親受符錄躬服衣冠。有前僧衛元嵩。與賓唇齒相扇惑動帝情云。僧多怠惰貪逐財食。不足欽尚。帝召百僧。入內七宵行道。時既密知各加懇到。帝亦同僧寢處覘候得失。或為僧讀誦。或讚唄禮悔。僧皆懔厲莫不訝帝之微行也。既期已滿無何而止。至天和四年歲在已丑三月十五日。敕召有德眾僧名儒道士文武百官二千餘人。帝御正殿量述三教。以儒教為先。佛教為后。道教最上。以出於無名之前。超于天地之表故也。時議者紛紜情見乖咎。不定而散。至其月二十日。依前集論。是非更廣莫簡帝心。帝曰。儒教道教此國常遵。佛教後來朕意不立。僉議如何。時議者陳理無由除削。帝曰。三教被俗。義不可俱。至四月初。更依前集。必須極言陳理。無得面從。

又敕司隸大夫甄鸞。詳度佛道二教。定其深淺辯其真偽。天和五年鸞乃上笑道論三卷。用笑三洞之名。至五月十日。帝大集群臣詳鸞上論。以為傷蠹道法。帝躬受之。不愜本圖。

【現代漢語翻譯】 現代漢語譯本：利用不真實的預言來欺騙民眾，這實際上是漢光武帝（劉秀）殘餘氣數的影響。過去高洋（北齊文宣帝）開創北齊國運時，民間也有類似的謠言。高洋認為『黑』指的是稠禪師（Dhyana master Chou），因為他穿著黑色的僧衣，象徵著『黑衣天子』，高洋打算殺掉他。恰好稠禪師有遠見卓識，領悟到高洋的意圖才得以倖免，具體情況在其他記載中有詳細說明。因此，北周太祖（宇文泰）最初非常重視佛法，以禮相待僧人，並且規定穿黃色衣服，以此來禁止黑色。當時有個道士叫張賓，他使用欺騙的手段矇蔽皇帝，私下裡與他的同黨勾結，用『黑』來解釋為國家的大忌，用『黃老』（黃帝和老子）來解釋為國家的吉祥。皇帝採納了他的說法，信奉道教而輕視佛教，親自接受符箓，穿戴道教的衣冠。之前有個僧人叫衛元嵩，與張賓互相勾結，迷惑皇帝說：『僧人大多懶惰，貪圖錢財和食物，不值得尊敬。』皇帝召集了一百名僧人，進入皇宮內連續七個晚上進行佛事活動。當時皇帝已經秘密地瞭解了情況，所以對僧人們更加懇切周到。皇帝也和僧人們一起睡覺，觀察他們的言行舉止。有時為僧人讀經，有時讚美禮拜懺悔。僧人們都非常謹慎小心，無不驚訝于皇帝的秘密行動。七天期限已滿，這件事就停止了。到了天和四年，歲在己丑三月十五日，皇帝下令召集有德行的眾僧、著名的儒士、道士、文武百官兩千多人，皇帝在正殿上衡量論述儒、佛、道三教，認為儒教排在第一位，佛教排在最後，道教最為尊貴，因為它產生於無名之前，超越于天地之外。當時議論紛紛，各執己見，爭論不休，沒有得出結論就解散了。到了那個月的二十日，按照之前的安排再次聚集在一起討論，爭論的是非更加廣泛，無法簡化皇帝的心意。皇帝說：『儒教和道教，這個國家一直都遵從。佛教是後來傳入的，朕的意思是不想確立它。大家認為怎麼樣？』當時參與議論的人陳述理由，無法消除佛教。皇帝說：『三教被世俗所接受，道義上不能同時並存。』到了四月初，再次按照之前的安排聚集在一起，必須極力陳述理由，不要當面順從。皇帝又命令司隸大夫甄鸞，詳細衡量佛、道二教，確定它們的深淺，辨別它們的真偽。天和五年，甄鸞於是上呈《笑道論》三卷，取嘲笑三洞（道教三洞經書）之名。到了五月十日，皇帝召集眾多大臣詳細討論甄鸞上呈的理論，認為它損害了道法。皇帝親自接受了這些觀點，但沒有達到他原本的目的。 English version: Using false prophecies to deceive the people was actually the lingering influence of Emperor Guangwu of Han (Liu Xiu). In the past, when Gao Yang (Emperor Wenxuan of Northern Qi) initiated the national fortune of Northern Qi, there were similar rumors among the people. Gao Yang believed that 'black' referred to Dhyana master Chou, because he wore black monastic robes, symbolizing the 'black-clad Son of Heaven'. Gao Yang intended to kill him. Fortunately, Dhyana master Chou had foresight and realized Gao Yang's intention, thus he was spared; the details are explained in other records. Therefore, Emperor Taizu of Northern Zhou (Yuwen Tai) initially attached great importance to Buddhism, treated monks with courtesy, and stipulated that they should wear yellow clothes to prohibit black. At that time, there was a Daoist named Zhang Bin, who used deceptive means to deceive the emperor, colluding privately with his party, using 'black' to interpret it as a national taboo, and using 'Huang-Lao' (the Yellow Emperor and Lao Tzu) to interpret it as national auspiciousness. The emperor adopted his statement, believing in Daoism and despising Buddhism, personally receiving talismans and wearing Daoist attire. Previously, there was a monk named Wei Yuansong, who colluded with Zhang Bin, confusing the emperor by saying: 'Monks are mostly lazy, greedy for money and food, and not worthy of respect.' The emperor summoned a hundred monks to enter the palace and perform Buddhist activities for seven consecutive nights. At that time, the emperor had secretly understood the situation, so he was more earnest and attentive to the monks. The emperor also slept with the monks, observing their words and deeds. Sometimes he read scriptures for the monks, sometimes he praised, worshiped, and repented. The monks were all very cautious, and all were surprised by the emperor's secret actions. When the seven-day period was over, the matter stopped. On the fifteenth day of the third month of the fourth year of Tianhe, in the year of Ji Chou, the emperor ordered the summoning of more than two thousand people, including virtuous monks, famous Confucian scholars, Daoists, and civil and military officials. The emperor measured and discussed the three teachings of Confucianism, Buddhism, and Daoism in the main hall, believing that Confucianism ranked first, Buddhism ranked last, and Daoism was the most noble, because it originated before the nameless and transcended the heavens and the earth. At that time, there were many opinions, and everyone held their own views, arguing endlessly, and they dispersed without reaching a conclusion. On the twentieth day of that month, they gathered again for discussion according to the previous arrangement, and the disputes were even more widespread, making it impossible to simplify the emperor's intentions. The emperor said: 'Confucianism and Daoism have always been followed in this country. Buddhism was introduced later, and it is not my intention to establish it. What do you all think?' At that time, those who participated in the discussion stated their reasons, but there was no way to eliminate Buddhism. The emperor said: 'The three teachings are accepted by the world, and they cannot coexist in righteousness.' At the beginning of the fourth month, they gathered again according to the previous arrangement, and they must state their reasons to the utmost, and not obey superficially. The emperor also ordered Sili Dafu (Minister of Justice) Zhen Luan to carefully measure the two teachings of Buddhism and Daoism, determine their depth, and distinguish their truth and falsehood. In the fifth year of Tianhe, Zhen Luan then presented 'Xiao Dao Lun' (Treatise Ridiculing Daoism) in three volumes, taking the name of ridiculing the three caves (Three Caverns of Daoist scriptures). On the tenth day of May, the emperor summoned many ministers to discuss in detail the theory presented by Zhen Luan, believing that it damaged the Daoist teachings. The emperor personally accepted these views, but did not achieve his original purpose.

【English Translation】 Using false prophecies to deceive the people was actually the lingering influence of Emperor Guangwu of Han (Liu Xiu). In the past, when Gao Yang (Emperor Wenxuan of Northern Qi) initiated the national fortune of Northern Qi, there were similar rumors among the people. Gao Yang believed that 'black' referred to Dhyana master Chou, because he wore black monastic robes, symbolizing the 'black-clad Son of Heaven'. Gao Yang intended to kill him. Fortunately, Dhyana master Chou had foresight and realized Gao Yang's intention, thus he was spared; the details are explained in other records. Therefore, Emperor Taizu of Northern Zhou (Yuwen Tai) initially attached great importance to Buddhism, treated monks with courtesy, and stipulated that they should wear yellow clothes to prohibit black. At that time, there was a Daoist named Zhang Bin, who used deceptive means to deceive the emperor, colluding privately with his party, using 'black' to interpret it as a national taboo, and using 'Huang-Lao' (the Yellow Emperor and Lao Tzu) to interpret it as national auspiciousness. The emperor adopted his statement, believing in Daoism and despising Buddhism, personally receiving talismans and wearing Daoist attire. Previously, there was a monk named Wei Yuansong, who colluded with Zhang Bin, confusing the emperor by saying: 'Monks are mostly lazy, greedy for money and food, and not worthy of respect.' The emperor summoned a hundred monks to enter the palace and perform Buddhist activities for seven consecutive nights. At that time, the emperor had secretly understood the situation, so he was more earnest and attentive to the monks. The emperor also slept with the monks, observing their words and deeds. Sometimes he read scriptures for the monks, sometimes he praised, worshiped, and repented. The monks were all very cautious, and all were surprised by the emperor's secret actions. When the seven-day period was over, the matter stopped. On the fifteenth day of the third month of the fourth year of Tianhe, in the year of Ji Chou, the emperor ordered the summoning of more than two thousand people, including virtuous monks, famous Confucian scholars, Daoists, and civil and military officials. The emperor measured and discussed the three teachings of Confucianism, Buddhism, and Daoism in the main hall, believing that Confucianism ranked first, Buddhism ranked last, and Daoism was the most noble, because it originated before the nameless and transcended the heavens and the earth. At that time, there were many opinions, and everyone held their own views, arguing endlessly, and they dispersed without reaching a conclusion. On the twentieth day of that month, they gathered again for discussion according to the previous arrangement, and the disputes were even more widespread, making it impossible to simplify the emperor's intentions. The emperor said: 'Confucianism and Daoism have always been followed in this country. Buddhism was introduced later, and it is not my intention to establish it. What do you all think?' At that time, those who participated in the discussion stated their reasons, but there was no way to eliminate Buddhism. The emperor said: 'The three teachings are accepted by the world, and they cannot coexist in righteousness.' At the beginning of the fourth month, they gathered again according to the previous arrangement, and they must state their reasons to the utmost, and not obey superficially. The emperor also ordered Sili Dafu (Minister of Justice) Zhen Luan to carefully measure the two teachings of Buddhism and Daoism, determine their depth, and distinguish their truth and falsehood. In the fifth year of Tianhe, Zhen Luan then presented 'Xiao Dao Lun' (Treatise Ridiculing Daoism) in three volumes, taking the name of ridiculing the three caves (Three Caverns of Daoist scriptures). On the tenth day of May, the emperor summoned many ministers to discuss in detail the theory presented by Zhen Luan, believing that it damaged the Daoist teachings. The emperor personally accepted these views, but did not achieve his original purpose.

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即于殿庭焚蕩。時道安法師。又上二教論。云內教外教也。練心之術名三乘。內教也。教形之術名九流。外教也。道無別教即在儒流。斯乃易之謙謙也。帝覽論以問朝宰。無有抗者。於是遂寢。乃經五載至建德三年。歲在甲午五月十七日。初斷佛道兩教沙門道士並令還俗。三寶福財散給臣下。寺觀塔廟賜給王公。余如別述。於時衛王不忍其事。直入宮燒乾化門。攻帝不下。退至虎牢。捉獲入京。父子十二人。並同謀者並誅。

二教論

沙門釋道安歸宗顯本第一儒道升降第二君為教主第三詰驗形神第四仙異涅槃第五道仙優劣第六孔老非佛第七釋典道流第八服法非老第九明典真偽第十教指通局第十一依法除疑第十二

歸宗顯本第一

有東都逸俊童子。問于西京通方先生曰。仆聞風流傾墜。六經所以緝修。夸尚滋彰。二篇所以述作。故優柔弘潤於物必濟曰儒。用之不匱於物必通曰道。斯皆孔老之神功。可得而詳矣。近覽釋教文博義豐。觀其汲引則恂恂善誘。要其指趣則亹亹茲良。然三教雖殊勸善義一。涂跡誠異理會則同。至於老嗟身患孔嘆逝川。固欲后外以致存生。感往以知物化。何異釋典之厭身無常之說哉。但拘滯之流未馳高觀。不能齊天地於一指均是非乎一氣。致令談論之際每有不同。此所謂

【現代漢語翻譯】 現代漢語譯本： 隨即在殿庭焚燒佛像和經書。當時道安法師，又呈上《二教論》，說明內教和外教的區別。認為修練心性的法術名為三乘，屬於內教；講授形體技藝的法術名為九流，屬於外教。道家沒有獨特的教義，實際上依附於儒家。這正是《易經》所說的謙虛。皇帝看了《二教論》后詢問朝廷大臣，沒有人敢反駁。於是這件事就被擱置了。過了五年，到建德三年，歲在甲午五月十七日，開始取締佛、道兩教，命令沙門（Shamen，佛教出家人）和道士全部還俗。將三寶（Sanbao，佛教指佛、法、僧）的福田財產分給臣下，寺廟和佛塔賜給王公。其餘情況如其他記載所述。當時衛王不忍心看到這種事情發生，直接進入皇宮焚燒乾化門，攻打皇帝沒有成功。退到虎牢，被抓獲押回京城。衛王父子十二人，以及同謀者全部被處死。

《二教論》

沙門釋道安 歸宗顯本第一 儒道升降第二 君為教主第三 詰驗形神第四 仙異涅槃第五 道仙優劣第六 孔老非佛第七 釋典道流第八 服法非老第九 明典真偽第十 教指通局第十一 依法除疑第十二

歸宗顯本第一

有東都一位隱逸的俊才童子，向西京一位博通各方的先生請教說：『我聽說風流已經衰落，所以要用六經來整理修補；誇耀和推崇日益顯著，所以要用二篇來記述創作。因此，用溫和柔順來弘揚滋潤萬物，必定能有所成就的叫做儒；運用起來不會枯竭，對萬物都能通達的叫做道。這些都是孔子（Kongzi）和老子（Laozi）的神奇功用，可以詳細瞭解。最近我閱讀了佛教的經典，文辭廣博，義理豐富。看它引導人的方式，是誠懇而善於誘導；考察它的旨趣，是勤勉而非常美好。然而，儒、釋、道三教雖然不同，勸人向善的意義卻是一樣的。途徑和跡象確實不同，但道理和歸宿卻是相同的。至於老子感嘆自身有疾病的困擾，孔子感嘆逝去的光陰如流水。本來是想重視身外之物來保全生命，感嘆過去的事情來了解事物的變化。這與佛教經典中厭惡身體、宣揚無常的說法有什麼不同呢？只是那些拘泥固執的人沒有開闊的眼界，不能把天地看作一個指頭，把是非看作一種氣息，導致談論的時候常常有不同之處。這就是所謂的』

【English Translation】 English version: Immediately, they burned and destroyed [Buddhist] images and scriptures in the palace courtyard. At that time, Dharma Master Dao'an also presented 'The Treatise on the Two Teachings,' explaining the differences between the Inner Teaching and the Outer Teaching. He argued that the art of cultivating the mind is called the Three Vehicles (San Cheng), belonging to the Inner Teaching; the art of teaching forms and techniques is called the Nine Schools (Jiu Liu), belonging to the Outer Teaching. Daoism has no unique teachings and actually relies on Confucianism. This is precisely the 'humility' mentioned in the Book of Changes (Yi Jing). The emperor read the treatise and asked the court officials, but no one dared to refute it. Therefore, the matter was put aside. After five years, in the third year of the Jian'de era, on the seventeenth day of the fifth month of the year Jiawu, the suppression of both Buddhism and Daoism began, and monks (Shamen) and Daoist priests were ordered to return to secular life. The blessed wealth of the Three Jewels (Sanbao, Buddha, Dharma, Sangha) was distributed to the subordinates, and the temples and pagodas were given to the princes. The rest is described elsewhere. At that time, Prince Wei could not bear to see this happen and directly entered the palace, burning the Qianhua Gate, but failed to attack the emperor. He retreated to Hulao, was captured, and escorted back to the capital. Prince Wei and his twelve sons, along with their accomplices, were all executed.

'The Treatise on the Two Teachings'

By Shamen Shi Dao'an: 1. Returning to the Source and Revealing the Root; 2. The Rise and Fall of Confucianism and Daoism; 3. The Ruler as the Head of the Teaching; 4. Examining Form and Spirit; 5. Celestial Immortality and Nirvana; 6. The Superiority and Inferiority of Daoist Immortals; 7. Confucius and Laozi are not Buddhas; 8. Buddhist Scriptures and the Flow of Daoism; 9. Wearing the Dharma is not Aging; 10. Clarifying the Authenticity of Scriptures; 11. The Scope and Limits of the Teaching's Guidance; 12. Removing Doubts According to the Dharma.

Returning to the Source and Revealing the Root (First)

There was a recluse and talented youth from the Eastern Capital who asked a learned scholar from the Western Capital: 'I have heard that elegance and refinement have declined, so the Six Classics (Liu Jing) are used to rectify and repair them; boasting and admiration have become increasingly prominent, so the Two Chapters are used to record and create them. Therefore, that which uses gentleness and smoothness to promote and nourish all things, and is sure to achieve success, is called Confucianism; that which, when used, is inexhaustible and can penetrate all things, is called Daoism. These are all the miraculous functions of Confucius (Kongzi) and Laozi (Laozi), which can be understood in detail. Recently, I have read the Buddhist scriptures, which are broad in language and rich in meaning. Looking at the way they guide people, it is sincere and good at inducing; examining its purpose, it is diligent and very good. However, although Confucianism, Buddhism, and Daoism are different, their meaning of encouraging people to do good is the same. The paths and signs are indeed different, but the principles and destinations are the same. As for Laozi lamenting the suffering of his own illness, and Confucius sighing at the passing of time like flowing water, they originally wanted to value external things to preserve life, and to lament the past to understand the changes of things. How is this different from the Buddhist scriptures' aversion to the body and the preaching of impermanence? It is just that those who are rigid and stubborn do not have a broad perspective, and cannot regard heaven and earth as one finger, and regard right and wrong as one breath, leading to frequent differences in discussions. This is what is called'

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匿摩尼于胎㲉。掩大明于重夜。傷莫二之純風。塞洞一之玄指。祈之彌劫。奚可值哉。敬請先生為之開闡。通方先生曰。子之問也激矣哉。可謂窮辯未盡理也。仆雖不敏稽疑上國。服膺靈章陶風下席。今當爲子略陳其要。夫萬化本于無生而生。生者無生。三才兆于無始而始。始者無始。然則無生無始物之性也。有化有生人之聚也。聚雖一體而形神兩異。散雖質別而心數弗亡。故救形之教。教稱為外。濟神之典。典號為內。是以智度有內外兩經。仁王辯內外二論。方等明內外兩律。百論言內外二道。若通論內外。則該彼華夷。若局命此方。則可云儒釋。釋教為內儒教為外。備彰聖典。非為誕謬。詳覽載籍尋討源流。教唯有二寧得有三。何則昔玄古樸素。墳典之誥未弘。淳風稍離丘索之文乃著。故包論七典統括九流。咸為治國之謨。並是修身之術。故藝文志曰。儒之流。蓋出於司徒之官。助人君順陰陽明教化者也。游文於六經之中。留意於五德之際。祖述堯舜。憲章文武。宗師仲尼。其道最高者也。

道家者流。蓋出於史官。清虛以自守。卑弱以自持。此君人者南面之術。合於堯之克讓。易之謙謙。是其所長也。

陰陽家者流。蓋出於羲和之官。敬順昊天。曆象日月星辰。敬授民時。此者所長也。

法

【現代漢語翻譯】 現代漢語譯本 『匿摩尼于胎㲉』（將如意寶珠隱藏在胎膜之中），『掩大明于重夜』（將光明遮蔽在重重黑夜裡），『傷莫二之純風』（傷害那獨一無二的淳樸風氣），『塞洞一之玄指』（堵塞那通達唯一的玄妙指引）。祈求經歷無數劫，又怎麼能夠遇到呢？恭敬地請先生為我開示闡明。 通方先生說：『你的問題真是深刻啊！可以說是窮盡辯論而未能完全理解真理。我雖然不敏，也曾考察過上國的疑問，信奉靈妙的章句，在下席中接受教誨。現在我將為你簡要地陳述其中的要點。萬物的變化本于無生而生，生即是無生；三才（天、地、人）肇始於無始而始，始即是無始。』 『如此說來，無生無始是萬物的本性，有化有生是人類的聚集。聚集在一起雖然形體一致，但形和神是不同的；分散開來雖然物質不同，但心和數（精神和規律）不會消亡。所以，救護形體的教義，被稱為外道；濟度神識的經典，被稱為內道。因此，《智度論》有內外兩部經，《仁王經》辨內外二論，《方等經》明內外兩律，《百論》言內外二道。』 『如果通盤論述內外，那麼就涵蓋了華夏和夷狄；如果侷限於此方（指中國），那麼就可以說是儒和釋。釋教為內，儒教為外，這在聖賢的典籍中都有明確的記載，並非荒誕的謬論。詳細地查閱典籍，尋討源流，教義唯有內外二者，怎麼會有第三種呢？』 『從前玄遠古樸，墳典的誥命尚未弘揚，淳樸的風氣稍稍偏離，丘索（指《易經》）的文字才開始顯現。所以包攬七典，統括九流，都作為治理國家的謀略，也都是修身養性的方法。』 『因此，《藝文志》說：『儒家這一流派，大概出自司徒的官職，幫助君王順應陰陽，闡明教化。遊學於六經之中，留意於五德之際，傚法堯舜，文王武王，尊奉仲尼為宗師，他們的道是最高的。』 『道家這一流派，大概出自史官，以清靜虛無來守持自身，以謙卑柔弱來保全自身。這是君王南面而治的術，符合堯的克制謙讓，《易經》的謙遜。這是他們的長處。』 『陰陽家這一流派，大概出自羲和的官職，恭敬地順應昊天，觀察日月星辰的執行，恭敬地把時令授予百姓。這是他們的長處。』 『法家……』

【English Translation】 English version 『Hiding the Mani (wish-fulfilling) jewel in the fetal membrane,』 『Concealing the great light in layers of darkness,』 『Wounding the pure and unique spirit,』 『Blocking the profound guidance to the singular truth.』 Praying for countless kalpas (eons), how can one encounter it? I respectfully request the teacher to enlighten and explain it for me. The Venerable Master Tongfang said, 『Your question is truly profound! It can be said that you have exhausted debate but have not fully understood the truth. Although I am not wise, I have investigated the doubts of the upper country (India), embraced the spiritual verses, and received teachings in the lower seat. Now I will briefly state the essentials for you. The myriad transformations originate from non-birth, and yet they are born; birth is non-birth. The three powers (heaven, earth, and humanity) begin from non-beginning, and yet they begin; beginning is non-beginning.』 『Thus, non-birth and non-beginning are the nature of things; transformation and birth are the gathering of humans. Although gathered together as one body, form and spirit are different; although scattered with different substances, mind and number (spirit and laws) do not perish.』 Therefore, the teachings that save the form are called external; the scriptures that deliver the spirit are called internal. Thus, the Mahaprajnaparamita Sutra has internal and external scriptures, the Benevolent Kings Sutra discusses internal and external treatises, the Vaipulya Sutras clarify internal and external precepts, and the Sata Sastra speaks of internal and external paths. 『If we discuss internal and external comprehensively, then it encompasses both China and the barbarians; if we limit it to this land (China), then we can say it is Confucianism and Buddhism. Buddhism is internal, and Confucianism is external. This is clearly recorded in the sages' scriptures and is not a preposterous fallacy. Examining the records in detail and tracing the origins, there are only two teachings, internal and external; how can there be a third?』 『In ancient times, it was mysterious and simple. The proclamations of the ancient books were not yet widespread. The pure customs deviated slightly, and the writings of Qiu Suo (referring to the Book of Changes) began to appear. Therefore, encompassing the Seven Classics and including the Nine Schools, they all serve as strategies for governing the country and are also methods for cultivating oneself.』 『Therefore, the Treatise on Arts and Literature says: 『The school of Confucianism probably originated from the office of the Minister of Education, assisting the ruler in harmonizing yin and yang and clarifying education. They study the Six Classics, pay attention to the Five Virtues, emulate Yao and Shun, King Wen and King Wu, and honor Confucius as their master. Their path is the highest.』 『The school of Taoism probably originated from the historians, maintaining themselves with purity and emptiness, and preserving themselves with humility and weakness. This is the art of the ruler facing south, in accordance with Yao's restraint and humility, and the Book of Changes's modesty. This is their strength.』 『The school of Yin-Yang probably originated from the officials of Xihe, respectfully complying with the vast heaven, observing the movements of the sun, moon, and stars, and respectfully teaching the people the seasons. This is their strength.』 『The school of Legalism...』

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家者流。蓋出於理官。信賞必罰以輔禮制。易曰。先王以明罰敕法。此其所長也。

名家者流。蓋出於禮官。古者名位不同禮亦異數。孔子曰。必也正名乎。名不正則言不順。言不順則事不成。此其所長也。

墨家者流。蓋出於清廟之官。茅屋采椽。是以貴儉。養三老五更。是以兼愛。選士大射。是以上賢。宗祀嚴父。是以有鬼。此其所長也。

縱橫家者流。蓋出於行人之官。孔子曰。誦詩三百使乎四方不能專對。雖多亦奚以為。又曰。使乎使乎。言其當權事制宜受命而不受詞。此其所長也。

雜家者流。蓋出於議官。兼儒墨含名法。知國體之有此。見王治無不貫。此其所長也。

農家者流。蓋出於農稷之官。播五穀勸耕桑。以足衣食。故八政。一曰食。二曰貨。此其所長也。若派而別之。則應有九教。若總而合之。則同屬儒宗。論其官也。各王朝之一職。談其籍也。並皇家之一書子。欲於一代之內令九流爭川大道之世使小成競辯。豈不上傷皇極莫二之風。下開拘放鄙蕩之弊。真所謂巨蠹鴻猷眩曜朝野矣。

佛教者窮理盡性之格言。出世入真之軌轍。請其文則部分十二。語其旨則四種悉檀。理妙域中。固非名號所及。化擅系表。又非情智所尋。至於遣累落筌。陶神盡照。近超生

【現代漢語翻譯】 現代漢語譯本：法家學派，大概是出自理官（掌管刑法的官職）。他們重視賞罰分明，用以輔助禮制。《易經》說：『先王通過嚴明刑罰來整飭法令。』這是他們的長處。 名家學派，大概是出自禮官（掌管禮儀的官職）。古代名分地位不同，所用的禮儀也不同。孔子說：『一定要正名啊！名不正，則言語不順；言語不順，則事情不能成功。』這是他們的長處。 墨家學派，大概是出自清廟之官（掌管宗廟的官職）。他們住茅屋，用采椽，因此崇尚節儉；供養三老五更（年老有德之人），因此主張兼愛；選拔士人通過射箭比賽，因此推崇賢能；宗祀嚴父（已故的父親），因此相信有鬼。這是他們的長處。 縱橫家學派，大概是出行人之官（掌管外交的官職）。孔子說：『背誦《詩經》三百篇，出使四方，如果不能獨立應對，即使讀得再多又有什麼用呢？』又說：『出使吧！出使吧！』意思是說他們能根據形勢權變，制定適宜的策略，接受使命而不受固定言辭的束縛。這是他們的長處。 雜家學派，大概是出自議官（掌管議論的官職）。他們兼采儒家、墨家、名家、法家的思想，懂得國家體制需要這些思想，認為治理國家沒有什麼是不能貫通的。這是他們的長處。 農家學派，大概是出自農稷之官（掌管農業的官職）。他們傳播五穀種植，勸勉耕田養蠶，以滿足衣食需求。所以八政（古代重要的八項政事）中，第一項是食物，第二項是貨財。這是他們的長處。如果細分這些學派，應該有九教；如果總合起來，都屬於儒家的範疇。從官職上來說，每個王朝都有這些職能；從書籍上來說，都屬於皇家藏書的一部分。如果想在一個時代之內讓九流（指各種學術流派）爭相發展，使小的辯論也能有所成就，豈不是既傷害了至高無上的皇權，又開啟了拘泥放縱、鄙俗放蕩的弊端？這真可謂是巨大的禍害，使美好的計劃在朝野中顯得眼花繚亂啊。 佛教是窮究事理、探求本性的格言，是出離世俗、進入真理的軌道。請教他們的經典，可以分為十二部分；講述他們的宗旨，可以歸納為四種悉檀（四種成就）。真理的奧妙超越了世俗的範圍，不是名號可以企及的；教化的力量遍及宇宙，又不是情感和智慧可以尋覓的。至於捨棄累贅，忘卻方法，使精神達到完全照徹的境界，接近超脫生死。

【English Translation】 English version: The School of Law (Fa Jia) likely originated from the officials in charge of law (li guan). They valued clear rewards and punishments to support the system of rites. The Book of Changes (Yi Jing) says, 'The former kings used clear punishments to rectify the laws.' This is their strength. The School of Names (Ming Jia) likely originated from the officials in charge of rites (li guan). In ancient times, different ranks and positions had different rites. Confucius said, 'It is necessary to rectify names! If names are not correct, then words will not be proper; if words are not proper, then affairs cannot be accomplished.' This is their strength. The School of Mo (Mo Jia) likely originated from the officials of the pure temple (qing miao zhi guan). They lived in thatched huts and used rafters made of rough wood, thus valuing frugality. They supported the 'three elders and five experienced men' (san lao wu geng), thus advocating universal love (jian ai). They selected scholars through archery competitions, thus valuing the worthy. They worshipped their deceased fathers (yan fu), thus believing in ghosts. This is their strength. The School of Diplomacy (Zong Heng Jia) likely originated from the officials in charge of foreign affairs (xing ren zhi guan). Confucius said, 'If one can recite the three hundred poems of the Book of Poetry (Shi Jing) but cannot respond independently when sent to the four directions, what is the use of reciting so much?' He also said, 'Go forth! Go forth!' meaning that they could adapt to circumstances, formulate appropriate strategies, and accept missions without being bound by fixed words. This is their strength. The School of Miscellaneous (Za Jia) likely originated from the officials in charge of deliberation (yi guan). They combined the ideas of Confucianism, Mohism, the School of Names, and the School of Law, understanding that the national system needed these ideas and believing that there was nothing in governing the country that could not be connected. This is their strength. The School of Agriculture (Nong Jia) likely originated from the officials in charge of agriculture (nong ji zhi guan). They spread the cultivation of the five grains and encouraged farming and sericulture to satisfy the needs for clothing and food. Therefore, among the eight policies (ba zheng), the first is food, and the second is goods and wealth. This is their strength. If these schools are divided in detail, there should be nine teachings; if they are combined, they all belong to the category of Confucianism. In terms of official positions, each dynasty has these functions; in terms of books, they all belong to the imperial library. If one wants to let the 'nine streams' (jiu liu, referring to various schools of thought) compete for development within one era, so that even small debates can achieve something, wouldn't it harm the supreme imperial power and open up the evils of rigidity, indulgence, vulgarity, and licentiousness? This can truly be called a great disaster, making good plans dazzling and confusing in the court and among the people. Buddhism is a maxim for thoroughly investigating principles and exploring nature, a path for leaving the world and entering truth. Asking about their texts, they can be divided into twelve parts; speaking of their purpose, they can be summarized into the 'four siddhantas' (si zhong xi tan, four kinds of accomplishments). The mystery of truth transcends the mundane realm, not something that names can reach; the power of teaching pervades the universe, not something that emotions and wisdom can seek. As for abandoning burdens, forgetting methods, and enabling the spirit to reach a state of complete illumination, it approaches transcendence from birth and death.

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死遠證泥洹。播闡五乘。接群機之深淺。該明六道。辯善惡之升沉。夐期出世而理無不周。邇比王化而事無不盡。能博能要不質不文。自非天下之至慮。孰能與斯教哉。雖復儒道千家墨農百氏取捨驅馳。未及其度者也。惟釋氏之教理富權實。有餘不了稱之曰權。無餘了義號之為實。通云善誘。何成妙賞。子謂三教雖殊勸善義一。余謂善有精粗優劣宜異。精者超百化而高昇。粗者循九居而未息。安可同年而語其勝負哉。又云。教跡誠異理會則同。爰引世訓以符玄教。此蓋悠悠之所昧。未暨其本矣。教者何也。詮理之謂。理者何也。教之所詮。教若果異理豈得同。理若必同教寧得異。筌不期魚蹄不為兔。將為名乎理同安在。夫厚生情篤身患之誡遂興。不悟遷流逝川之嘆乃作。並是方內之至談。諒非逾方之巨唱。何者推色盡于極微。老氏之所未辯。究心窮於生滅宣尼又所未言。可謂瞻之似盡。察之未極者也。故涅槃經曰。分別色心有無量相。非諸聲聞緣覺所知。且聲聞之與菩薩。俱越妄想之鄉。菩薩則惠兼九道。聲聞則獨善一身。其猶露潤之方巨壑。微塵之比須彌。況凡夫識想。何得齊乎。故凈名曰。無以日光等彼螢火。若夫以齊而齊不齊者未齊矣。以齊而齊于齊者未齊焉。余聞善齊天下者以不齊而齊天下者也。何須夷岳實

淵然後方平。續鳧截鶴於焉始等。此蓋狷夫之野議。豈達士之貞觀。故諺曰。紫實昧朱。狂斯濫哲。請廣其類更曉子懷。上至天子下至庶民。莫不資色心以成軀。稟陰陽以化體。不可以色心是等而便混以智愚。安得以陰陽義齊則同之貴賤。此之不可至理皎然。雖強齊之其義安在。

儒道升降第二(儒通六典道止兩篇升降二事備彰四史)

問曰。先生涇渭孔釋清濁大懸。與奪儒道取捨尤濫。史遷六氏道家為先。班固九流儒宗為上。討其祖述並可命家。論其憲章未乖典式。欲言俱非情謂未可。儻其都是何宜去取。答曰。涂軌乖順不可無歸。朱紫之際久宜有在。漢書十志並是古則。藝文五行豈今始有。農為治本史遷不言。安毀縱橫官典俱漏。故孟堅之撰。今古褒其是。子長之論。曩見貶其非。是以前漢書曰。史遷序墳籍。則先黃老后六經。論遊俠則退處士進奸雄。述貨殖則崇勢利羞貧賤。此其為弊也。

後漢書曰。太史令司馬遷采左氏國語刪世本。戰國策據楚漢春秋列時事。上自黃帝下訖獲麟。作本紀世家列傳。書表凡百三十篇。而十篇缺焉。至於采經摭傳分散百家之事。甚多疏略不如其本。務欲以多聞廣載為功。論義淺而不篤。其論術學也。則崇黃老而薄五經。輕仁義而賤守節。此其甚弊傷道所過極刑

【現代漢語翻譯】 現代漢語譯本： 淵深然後才能顯得平坦。續接野鴨的短腿，截斷仙鶴的長腿，從這裡開始變得相等。這大概是心胸狹隘之人的粗鄙見解，哪裡是通達事理之人的正確觀察？所以俗話說：『紫色的果實混淆了紅色的真色，狂妄的人濫用了智慧。』請擴充套件這些例子，更清楚地瞭解我的想法。上至天子，下至平民，沒有誰不是依靠色（rūpa，物質）和心（citta，精神）來構成身體，稟受陰陽二氣來化生形體。不可以因為色和心是相等的，就混淆智者和愚者；怎麼可以因為陰陽的意義相同，就認為高貴和低賤也是一樣的呢？這個道理非常明顯，即使勉強使它們相等，它的意義又在哪裡呢？ 儒道升降第二（儒家貫通六經，道家僅有兩篇，儒道地位的升降，在四部史書中都有詳細記載） 問：先生認為儒家和佛家就像涇水和渭水一樣清濁分明，對儒家和道家的取捨也過於草率。司馬遷在《史記》中將道家放在首位，班固在《漢書》中將儒家尊為至上。考察他們的祖述，都可以稱之為一家之言；評論他們的得失，也沒有違背典章法式。如果說他們都正確，那麼又該如何取捨呢？答：塗抹車軌使其混亂，不能沒有歸宿；區分紫色和紅色，長久以來就應該有所區分。《漢書》的十志都是古代的法則，《藝文志》中的五行之說難道是今天才有的嗎？農業是治理國家的根本，司馬遷卻沒有提及；詆譭縱橫家，官職典章都有遺漏。所以班固的著作，古今都讚揚它是正確的；司馬遷的評論，過去就有人批評它是錯誤的。因此《前漢書》說：司馬遷敘述墳典籍，就先黃老后六經；評論遊俠，就貶低隱士，推崇奸雄；敘述貨殖，就崇尚權勢利益，鄙視貧窮低賤。這就是他的弊病。 《後漢書》說：太史令司馬遷採納《左傳》、《國語》，刪改《世本》、《戰國策》，依據《楚漢春秋》排列時事，上自黃帝，下至獲麟，創作本紀、世家、列傳、書、表，共一百三十篇，但有十篇缺失。至於採納經書，摘取傳記，分散百家之事，有很多疏漏，不如原本。務求以多聞廣載為功，議論膚淺而不深刻。他評論學術，就推崇黃老之學而輕視五經，輕視仁義而鄙視堅守節操。這是他最大的弊病，傷害道義的地方，是罪過極大的。

【English Translation】 English version: Only after being deep can it appear flat. Continuing the short legs of a duck and cutting off the long legs of a crane, equality begins from here. This is probably the vulgar view of a narrow-minded person; how could it be the correct observation of a person who understands principles? Therefore, a proverb says: 'Purple fruits confuse the true color of red; a madman abuses wisdom.' Please expand on these examples to understand my thoughts more clearly. From the emperor down to the common people, none do not rely on rūpa (form, matter) and citta (mind) to constitute the body, and receive yin and yang to transform the physical form. One cannot, because rūpa and citta are equal, confuse the wise and the foolish; how can one, because the meaning of yin and yang is the same, consider nobility and baseness to be the same? This principle is very clear; even if one forcibly makes them equal, where is its meaning? Chapter Two: Rise and Fall of Confucianism and Daoism (Confucianism penetrates the Six Classics, Daoism only has two chapters; the rise and fall of Confucianism and Daoism are recorded in detail in the Four Histories) Question: You believe that Confucianism and Buddhism are as distinct as the Jing and Wei rivers, and that the selection of Confucianism and Daoism is too hasty. Sima Qian placed Daoism first in the 'Records of the Grand Historian,' and Ban Gu revered Confucianism as supreme in the 'Book of Han.' Examining their ancestral accounts, both can be called a school of thought; commenting on their merits and demerits, neither violates the canonical style. If they are both correct, then how should one choose? Answer: Smearing the tracks of a cart to make them chaotic cannot be without a destination; distinguishing purple and red should have been distinguished for a long time. The ten treatises of the 'Book of Han' are all ancient rules; are the Five Elements in the 'Treatise on Literature' only present today? Agriculture is the foundation of governing the country, but Sima Qian did not mention it; he slandered the strategists, and there were omissions in official regulations. Therefore, Ban Gu's work is praised by ancient and modern people as correct; Sima Qian's comments have been criticized as wrong in the past. Therefore, the 'Former Book of Han' says: Sima Qian's narration of the ancient books puts Huang-Lao before the Six Classics; his comments on knights-errant belittle hermits and promote traitors; his narration of commerce promotes power and profit and despises poverty and lowliness. This is his flaw. The 'Later Book of Han' says: The Grand Astrologer Sima Qian adopted 'Zuo Zhuan' and 'Guo Yu,' deleted 'Shi Ben' and 'Strategies of the Warring States,' and arranged historical events according to 'Spring and Autumn Annals of Chu and Han,' from the Yellow Emperor to the capture of the Lin, creating annals, hereditary houses, biographies, books, and memorials, totaling one hundred and thirty chapters, but ten chapters are missing. As for adopting classics, extracting biographies, and dispersing the affairs of the hundred schools, there are many omissions, not as good as the original. He strives to make multi-hearing and wide-ranging records his merit, and his arguments are superficial and not profound. When he comments on academics, he promotes Huang-Lao and despises the Five Classics, despises benevolence and righteousness, and despises upholding integrity. This is his greatest flaw, the place where he harms morality, and is an extremely serious crime.

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之咎也。又晉書禮樂志曰。世稱子長史記奇而不周。奇謂博古遠達。不周謂弊于儒道。儒道既弊聖教不興。何王摹之。尚道廢儒惑亂天下。變風毀俗。遂使魏晉為之陵遲。四夷交侵中國微矣。此皆國史實錄之文。奚獨可異校其得失。詳列典志。取捨升降何豫鄙懷。

問。老子之教。蓋修身治國絕棄貴尚。論大道則為三才之元。辯上德則為五事之本。猶陶埏之成造。譬橐籥之不窮。先生何為抑在儒下。

答曰。余聞恬志大和者不務變常。安時處順者不求反古。故詩曰不。愆不忘。率由舊章。惟藝文之盛。易最優矣。吾子謂老與易何若。昔宓羲氏。仰觀象于天。俯察法于地。近取諸身遠取諸物。於是始作八卦。以通神明之德。以類萬物之情。文王重六爻。孔子弘十翼。故曰。易道深矣。人更三聖世歷三古。故系詞曰。易有太極。是生兩儀。易說曰。夫有形生於無形。故曰。有太易有太初有太始有太素。

太易者未見氣也。

太初者氣之始。

太始者形之始。

太素者質之始。

本氣形質而未相離。故曰混沌。視之不見聽之不聞循之不得。故曰易也。孝經說曰。奇者陽節。偶者陰基。得陽而成。合陰而居。數相配偶乃為道也。故曰。一陰一陽之謂道。陰陽不測謂之神。此而遐瞻

【現代漢語翻譯】 現代漢語譯本：這也是他們的過失啊。而且《晉書·禮樂志》中說，世人稱司馬遷（子長）的《史記》內容奇特但不周全。『奇』是指他博古通今，遠見卓識；『不周』是指他受儒家思想束縛。儒家思想既然衰敗，聖人的教誨就不能興盛，那麼君王又該傚法誰呢？崇尚道家而廢棄儒家，迷惑擾亂天下，改變風俗，毀壞道德，於是導致魏晉時期逐漸衰落，四方少數民族交相侵略，中國危在旦夕。這些都是國史的真實記錄，有什麼值得奇怪的呢？校正它的得失，詳細列出典章制度，取捨升降，又與我個人的好惡有什麼關係呢？

問：老子的教義，大概是修身治國，拋棄尊貴和奢侈。論述大道，則是天地人三才的本源；闡述上德，則是五種事務的根本。就像陶工用黏土製造器物，又像風箱一樣取之不盡用之不竭。先生為什麼要把老子的學說放在儒家之下呢？

答：我聽說心志平和的人不致力于改變常規，安於現狀順應時勢的人不追求恢復古代。所以《詩經》說：『不要有差錯，不要忘記，要遵循舊的章程。』在各種文化藝術中，《易經》是最優秀的。您說老子的學說與《易經》相比如何？從前伏羲氏，抬頭觀察天象，低頭考察地理，近處取法自身，遠處取法萬物，於是開始創作八卦，用來溝通神明的德行，用來比類萬物的性情。周文王演化六爻，孔子闡揚十翼。所以說，《易經》的道理深奧啊！經歷了三位聖人，世歷了三個古代。所以《繫辭》說：『易有太極，是生兩儀。』《易說》說：『凡是有形的都產生於無形。』所以說：有太易、有太初、有太始、有太素。

太易，是指還沒有出現氣的狀態。

太初，是指氣的開始。

太始，是指形的開始。

太素，是指質的開始。

本、氣、形、質還沒有分離，所以叫做混沌。看也看不見，聽也聽不見，摸也摸不著，所以叫做易。《孝經說》說：『奇數是陽的節點，偶數是陰的基礎。』得到陽氣而成，結合陰氣而居。數字相互配合，才是道啊。所以說：『一陰一陽叫做道。』陰陽變化莫測，叫做神。』由此可以遠望。

【English Translation】 English version: This is also their fault. Moreover, the 『Book of Jin, Treatise on Music and Ritual』 says that the world calls Sima Qian』s (Zi Chang) 『Records of the Grand Historian』 unique but incomplete. 『Unique』 refers to his extensive knowledge of the past and present, and his far-reaching insights; 『incomplete』 refers to his being bound by Confucianism. Since Confucianism has declined, the teachings of the sages cannot flourish, then whom should the king emulate? To advocate Taoism and abandon Confucianism, to confuse and disturb the world, to change customs and destroy morality, thus leading to the gradual decline of the Wei and Jin dynasties, and the mutual invasion of the surrounding ethnic minorities, China is in danger. These are all true records of the national history, what is there to be surprised about? Correcting its gains and losses, listing the regulations in detail, what does the choice of promotion and demotion have to do with my personal preferences?

Question: Lao Tzu's (Laozi) teachings are about cultivating oneself and governing the country, abandoning nobility and luxury. Discussing the Great Dao (Dadao), it is the origin of the three talents of heaven, earth, and man; expounding on the supreme virtue, it is the foundation of the five affairs. It is like a potter making objects with clay, and like bellows that are inexhaustible. Why does the master place Lao Tzu's (Laozi) teachings below Confucianism?

Answer: I have heard that those who are peaceful in mind do not strive to change the norm, and those who are content with the present and adapt to the times do not seek to restore the ancient. Therefore, the 『Book of Poetry』 says: 『Do not make mistakes, do not forget, follow the old rules.』 Among all the cultural arts, the 『Book of Changes』 (Yi Jing) is the most excellent. What do you say about Lao Tzu's (Laozi) teachings compared to the 『Book of Changes』 (Yi Jing)? In the past, Fu Xi (Fuxi) looked up to observe the celestial phenomena, looked down to examine the geography, took the self as a model nearby, and took all things as a model far away, so he began to create the Eight Trigrams (Bagua) to communicate the virtues of the gods and to compare the emotions of all things. King Wen (Wen Wang) evolved the six lines, and Confucius (Kongzi) elaborated on the ten wings. Therefore, it is said that the principles of the 『Book of Changes』 (Yi Jing) are profound! It has experienced three sages and three ancient times. Therefore, the 『Appended Remarks』 (Xi Ci) says: 『In the 『Book of Changes』 (Yi Jing) there is the Taiji (Taiji), which generates the two forms (Liangyi).』 The 『Explanation of the Book of Changes』 (Yi Shuo) says: 『All that has form is born from the formless.』 Therefore, it is said: there is Taiyi (Taiyi), there is Taichu (Taichu), there is Taishi (Taishi), there is Taisu (Taisu).

Taiyi (Taiyi) refers to the state where qi (qi) has not yet appeared.

Taichu (Taichu) refers to the beginning of qi (qi).

Taishi (Taishi) refers to the beginning of form.

Taisu (Taisu) refers to the beginning of substance.

The origin, qi (qi), form, and substance have not yet separated, so it is called chaos (hundun). It cannot be seen when looked at, it cannot be heard when listened to, it cannot be touched when touched, so it is called change (yi). The 『Classic of Filial Piety』 (Xiao Jing) says: 『Odd numbers are the nodes of yang (yang), and even numbers are the foundation of yin (yin).』 It is formed by obtaining yang (yang) qi (qi), and resides by combining yin (yin) qi (qi). Numbers match each other, and that is the Dao (Dao). Therefore, it is said: 『One yin (yin) and one yang (yang) is called the Dao (Dao).』 The changes of yin (yin) and yang (yang) are unpredictable, and that is called spirit (shen).』 From this, one can look far ahead.

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足賢于老也。

子謂仁由失德而興。禮生忠信之簿。安其所習毀所不見。且大樂與天地同和。大禮與天地同節。豈在飾敬之年責報之歲哉。然老氏之旨本救澆浪。虛柔善下修身可矣。不上賢能于治何續。既扶易之一謙。便是儒之一派。幸勿同放兼棄五德。

君為教主第三(世謂孔老為弘教之人訪之典謨則君為教主)

問。敬尋懋制剖析離合云。派而別之應有九教。統而合之同一儒宗。采求理例猶謂未當。何者名雜鄧尹法參悝商。墨出由胡農興野老。斯皆制通賢達。不可以為教首。孔老聖歟。可以命教。故九流之中唯論其二。儒教道教豈不婉哉。

答曰。子之問也。似未通遠。夫帝王功成作樂。治定製禮。此蓋皇業之盛事也。而左史記言。右史記事。事為春秋。言為尚書。百王同其風。萬代齊其軌。若有位無才。猶虧弘闡。有才無位。灼然全闕。昔周公攝政七載。乃制六官。孔老何人得為教主。孔雖聖達無位者也。自衛回輪始弘文軌。正可修述非為教源。且柱史在朝本非諧贊。出周入秦為尹言道。無聞諸侯。何況天子。既是仙賢。固宜雙缺。道屬儒宗已彰前簡。

問。孔子問禮于老聃。則師資之義存矣。又論語。孔子自稱。吾述而不作。信而好古。竊比於我老彭。子云孔聖而云老賢比類

【現代漢語翻譯】 現代漢語譯本 足見賢能勝過衰老。

孔子說仁義是因為喪失了德才興起的。禮儀產生於忠誠和信任的淡薄。安於自己所習慣的，譭謗自己所不瞭解的。而且偉大的音樂與天地同和，偉大的禮儀與天地同節拍。哪裡在於裝飾敬意之年，責求回報之歲呢？然而老子的主旨本在於拯救澆薄浮浪的世風，虛靜柔和，善於居下，修養自身就可以了。不在治理上推舉賢能，如何延續下去呢？既然扶持《易經》中的『謙』卦，便是儒家的一派。希望不要一同拋棄兼併五德。

君王作為教主第三（世人認為孔子和老子是弘揚教化的人，考察典籍，君王才是教主）

問：敬請詳細闡述剖析離合的說法，說分派而論應該有九教，統合而論是同一儒宗。采求理例，仍然覺得不妥當。為什麼說名家的鄧析、尹文，法家的申不害、商鞅，墨家出於胡人，農家興于田野老農，這些都是有見解的賢達，不可以作為教的首領。孔子和老子是聖人嗎？可以稱作教。所以在九流之中只論述儒、道二教，難道不委婉嗎？

答：你的問題，似乎沒有通達深遠。帝王功成製作音樂，治理定製禮儀，這都是皇室偉業的盛事啊。左史記錄言語，右史記錄事蹟，事蹟成為《春秋》，言語成為《尚書》，歷代帝王都遵循這個風尚，萬代都遵守這個準則。如果君王有地位而無才能，仍然會虧損弘揚教化；有才能而無地位，顯然是完全缺失。從前周公攝政七年，才制定六官。孔子和老子是什麼人，能夠作為教主？孔子雖然聖明通達，但沒有地位啊。從在衛國周遊列國才開始弘揚文化規範，只可以修繕闡述，不能作為教的源頭。而且老子作為柱下史在朝廷，本來就不是爲了讚美君王，離開周朝進入秦國，作為尹喜陳述道，沒有聽說過他教化諸侯，更何況是天子。既然是仙人賢士，本來就應該雙重缺失。道家屬於儒家已經在此前的簡述中彰顯了。

問：孔子向老聃請教禮儀，那麼師資的道義就存在了。而且《論語》中，孔子自稱：『我只是闡述而不創作，相信而且愛好古代的東西，私下把自己比作老彭。』您說孔子是聖人，卻說老子是賢人，這是比類嗎？

【English Translation】 English version It shows that virtue and ability surpass old age.

Confucius said that benevolence and righteousness arose because of the loss of virtue. Ritual arose from the thinness of loyalty and trust. Be content with what you are accustomed to, and slander what you do not understand. Moreover, great music is in harmony with heaven and earth, and great ritual is in rhythm with heaven and earth. Where does it lie in the year of decorating respect, and demanding the year of return? However, Laozi's main purpose is to save the vulgar and frivolous customs, to be empty and gentle, to be good at being inferior, and to cultivate oneself. If you do not promote the virtuous and able in governance, how can you continue? Since supporting the 'modesty' hexagram in the Book of Changes, it is a faction of Confucianism. I hope not to abandon and merge the five virtues together.

The King as the Lord of Teaching Third (People think that Confucius and Laozi are people who promote education, and examine the classics, the king is the Lord of Teaching)

Question: Please elaborate on the statement of analyzing the separation and combination, saying that there should be nine religions in terms of factions, and the same Confucian sect in terms of unification. Seeking examples of reasoning, I still feel that it is not appropriate. Why do the Legalists Shen Buhai (申不害) and Shang Yang (商鞅), the Mohists from the Hu people, and the Agrarians from the old farmers in the fields, all have insights and cannot be the leaders of the religion. Are Confucius and Laozi sages? Can be called a religion. Therefore, only Confucianism and Taoism are discussed among the nine streams, isn't it euphemistic?

Answer: Your question seems not to be far-reaching. The emperor made music when he succeeded, and the government made rituals, which are all grand events of the royal family. The left historian recorded words, and the right historian recorded events. The events became the 'Spring and Autumn Annals', and the words became the 'Book of Documents'. The emperors of the past dynasties followed this custom, and all generations followed this rule. If the king has a position but no talent, he will still lose the promotion of education; if he has talent but no position, it is obviously completely lacking. In the past, the Duke of Zhou acted as regent for seven years before he established the six officials. Who are Confucius and Laozi, who can be the Lord of Teaching? Although Confucius was wise and knowledgeable, he had no position. It was only when he traveled around the countries in the State of Wei that he began to promote cultural norms. He can only repair and elaborate, but cannot be the source of the religion. Moreover, Laozi, as the historian under the pillar in the court, was not originally to praise the king. Leaving the Zhou Dynasty and entering the Qin Dynasty, as Yin Xi (尹喜) stated the Tao, he had not heard of him teaching the princes, let alone the emperor. Since he is an immortal sage, he should have a double lack. Taoism belongs to Confucianism has been manifested in the previous brief.

Question: Confucius asked Lao Dan (老聃) for advice on etiquette, then the righteousness of teachers and students exists. Moreover, in the 'Analects', Confucius claimed: 'I only elaborate and do not create, believe and love ancient things, and privately compare myself to Lao Peng (老彭).' You say that Confucius is a sage, but you say that Laozi is a virtuous person. Is this a comparison?

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之義義將焉在。褒貶乖衷諒為侮聖。

答曰。余既庸昧奚敢穿鑿。廢智任誠唯依謨典。嵇子云。老子就涓子學九仙之術尋乎練餌。斯或有之。至於聖也則不云學。論語曰。生而知之者上。學而知之者次。依前漢書。品孔子為上上類。皆是聖。以老氏為中上流。並是賢。又何晏王弼咸云。老未及聖。此皆典達所位。仆能異乎。孔子曰。吾無常師。問禮于老聃。斯其義也。有問農云。吾不如老農。又問圃云。吾不如老圃。入太廟每事問。豈農圃守廟之人。而賢于孔丘乎。竊比遜詞斯其類也。故知他評近實自謙則虛。侮聖之談恐還自累(孔子問樂於長弘。學琴于師襄子。豈弘子之流皆賢于孔子乎。聖人之跡於斯可見)。

問。魯隱公者。蓋是讓國之賢君。而人表評為下下。老子者。乃無為之大聖。漢書品為中上。故知班彪父子詮度險巇。先生何乃引之為證。答曰。吾子近取杜預之談。遠忽春秋之意。隱公者桓公之庶兄也。桓公幼小攝行政事。及桓長大歸政桓公。雖能歸政不能去猜。贊毒於是縱橫。遂為桓公所弒。既不自全陷弟不義。讓國之美竟復何在。此而非下孰有下乎。漢書之評。於是乎得。且孔子受命。遂號素王。未聞載籍。稱老為聖。言不關典。君子所慚。問尚書云。惟狂克唸作聖。惟聖罔念則狂。子云

。聖也則不關學。是何言歟。

答曰。孔語生知。學言積習。曏者論儒。未云釋也。上智下愚本不隨化。中庸之類乃順化遷。聖可為狂則非上智。狂可為聖復非下愚。書辨狂聖。皆中庸也。老子曰。絕聖棄智民利百倍。此蓋中才之聖。非上智也。

詰驗形神第四(形神之教初篇已言。今則詰之。驗其典證也)

問曰。先生云。救形之教。教稱為外。敬尋雅論寔為未允。易云。知幾其神乎。寧得雷同七典皆為形教。釋辨濟神義將安在。答曰。書稱知遠。遠極唐虞。春秋屬詞。詞盡王業。至若禮樂之敬良。詩易之溫潔。皆明夫一身豈論三世。固知教在於形方者。未備洪祐。示逸乎生表者。存而未議。易曰。幾者動之微也。能照其微非神如何。此言神矣。而未辨練神。練神者閉情開照。期神曠劫幽靈不亡。積習成聖。階十地而逾明。邁九宅而高蹈。此釋教所弘也。經曰。濟神拔苦莫若修善。六度攝生凈心非事故也。

仙異涅槃第五(仙明延期之術。不無其終涅槃常住之果。居然乖異)

問。釋稱涅槃。道言仙化。釋云無生。道稱不死。其揆一也。何可異乎。

答曰。靈飛羽化者。並稱神丹之力。無疾輕強者。亦云餌服之功。哀哉不知繕績前成。生甄異氣。壽夭由因。修短在業。佛法以

【現代漢語翻譯】 現代漢語譯本：問：聖人難道不需要學習嗎？這是什麼意思？ 答：孔子說，『生而知之』是天生的智慧，而學習則是後天積累的習慣。之前討論儒家思想，還沒有涉及到佛教的觀點。上等智慧和下等愚笨的人，本質上不會隨外界變化。只有中等資質的人才會隨環境變化而改變。如果聖人可以變成狂人，那就不是上等智慧；如果狂人可以變成聖人，那就不是下等愚笨。經典區分狂人和聖人，都是指中等資質的人。老子說：『絕聖棄智，民利百倍。』這裡說的聖人，大概是指中等資質的聖人，而不是上等智慧的人。 詰驗形神第四（形神之教在之前的篇章已經說過，現在進行詰問，驗證其經典依據） 問：先生說，救形的教義，可以稱為外道。我仔細研究您的論述，實在不能同意。 《易經》說：『知幾其神乎』，難道能把所有經典都歸為形教嗎？佛教辨析濟神（救濟精神）的意義又在哪裡呢？ 答：《尚書》說『知遠』，這個『遠』可以追溯到唐堯虞舜時代。《春秋》記載歷史事件，其文字涵蓋了帝王的功業。至於禮樂的恭敬善良，《詩經》和《易經》的溫和純潔，都說明人只關注自身，不考慮三世輪迴。所以說，只關注外在形體的教義，是不完備的。那些揭示超脫生死表象的教義，雖然存在但沒有被討論。《易經》說：『幾者動之微也』，能夠洞察事物細微變化的，不是精神又是什麼呢？這裡已經提到了精神，但還沒有辨析如何修煉精神。修煉精神，就是要封閉情感，開啟智慧，期望精神在漫長的時間裡永存不滅。通過長期積累，最終成聖，跨越十地（菩薩修行的十個階段）而更加明亮，超越九宅（天的九重境界）而高高飛翔。這才是佛教所弘揚的。 佛經說：『濟神拔苦，莫若修善』，用六度（佈施、持戒、忍辱、精進、禪定、智慧）來攝受眾生，保持內心的清凈，這絕不是小事。 仙異涅槃第五（仙道闡明延年益壽之術，但終究有盡頭；涅槃是常住不滅的果位，兩者顯然不同） 問：佛教稱涅槃（Nirvana，寂滅），道教說仙化（成仙變化），佛教說無生（沒有生死），道教說不死（不會死亡），他們的道理是一樣的，為什麼說他們不同呢？ 答：所謂靈飛羽化，都說是神丹的力量；無病輕身，也說是服藥的功效。可悲的是，他們不知道這是前世積累的善行，今生才會有與衆不同的稟賦。壽命的長短，是由前世的業力決定的。佛法認為，

【English Translation】 English version: Question: Does a sage not need to learn? What does this mean? Answer: Confucius said, 'Knowing from birth' is innate wisdom, while learning is an acquired habit. The previous discussion of Confucianism did not yet involve Buddhist viewpoints. Those with superior intelligence and those with inferior foolishness do not change in essence with external influences. Only those with middling qualities change with the environment. If a sage can become a madman, then he is not of superior intelligence; if a madman can become a sage, then he is not of inferior foolishness. The classics distinguish between madmen and sages, referring to those of middling qualities. Lao Tzu said: 'Abandon sageliness and discard wisdom, and the people will benefit a hundredfold.' The sage mentioned here probably refers to a sage of middling qualities, not one of superior intelligence. Inquiry and Verification of Form and Spirit, Fourth (The teachings on form and spirit have been discussed in previous chapters; now we inquire and verify their classical basis) Question: Master, you said that the teachings on saving the form can be called external paths. I have carefully studied your arguments and cannot agree. The Book of Changes says, 'Knowing the subtle is divine.' Can all the classics be classified as teachings on form? Where is the meaning of Buddhist analysis of Jishen (saving the spirit)? Answer: The Book of Documents says 'Knowing the distant,' and this 'distant' can be traced back to the times of Emperors Yao and Shun. The Spring and Autumn Annals record historical events, and their words cover the achievements of emperors. As for the reverence and goodness of rites and music, and the gentleness and purity of the Book of Poetry and the Book of Changes, they all show that people only focus on themselves and do not consider the cycle of three lifetimes. Therefore, teachings that only focus on the external form are incomplete. Those teachings that reveal transcendence from the appearance of birth and death exist but have not been discussed. The Book of Changes says, 'The subtle is the beginning of movement.' What is it that can perceive the subtle changes of things if not the spirit? Here, the spirit has already been mentioned, but there is no analysis of how to cultivate the spirit. Cultivating the spirit means closing off emotions and opening up wisdom, hoping that the spirit will exist forever in the long course of time. Through long-term accumulation, one will eventually become a sage, crossing the ten bhumis (ten stages of a Bodhisattva's practice) and becoming brighter, surpassing the nine heavens and soaring high. This is what Buddhism promotes. The Buddhist scriptures say, 'To save the spirit and relieve suffering, nothing is better than cultivating goodness,' using the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom) to embrace sentient beings and maintain inner purity, which is by no means a trivial matter. Differences Between Immortality and Nirvana, Fifth (Immortality elucidates the art of prolonging life, but it ultimately has an end; Nirvana is a state of permanent and unchanging fruit, and the two are clearly different) Question: Buddhism calls it Nirvana (Nirvana, extinction), Taoism speaks of Xianhua (becoming an immortal); Buddhism says no birth (no birth and death), Taoism says immortality (no death). Their principles are the same, so why do you say they are different? Answer: The so-called spiritual flight and feather transformation are all said to be the power of divine elixirs; being free from illness and having a light body are also said to be the effect of taking medicine. Sadly, they do not know that it is the accumulated good deeds of previous lives that give them extraordinary endowments in this life. The length of life is determined by the karma of previous lives. The Buddha Dharma believes that,

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有生為空幻。故忘身以濟物。道法以吾我為真實。故服餌以養生。生生不貴存存何績。縱使延期不能無死。故莊周稱老子曰。古者謂之遁天之形。始以為其人。今則非人也。尚非遁天之仙。故有秦佚之吊。死扶風葬槐里。涅槃者常恒清涼無復生死。心不可以智知。形不可以像測。莫知所以名強謂之寂。其為至也。亦以極哉。縱其雙林息照而靈智常存。體示阇維而舍利恒在。雖復大椿遐壽以彭年為殤。非想多劫與無擇對戶。凡聖理懸動寂天異。焉可同時而辨升降哉。吾子何為抗余燎于日月之下。而欲與羲和爭暉。至於狷也。何至甚乎。

道仙優劣第六(道以恬虛寡慾優在符于謙德。仙則餌服紛紜劣在徒勤無效)

問。先生高談壽夭繕績前生業果雖詳芝丹仍略。且道家之極。極在長生。呼吸太一吐故納新。子欲劣之其可得乎。

答老氏之旨。蓋虛無為本。柔弱為用。渾思天元恬高人世。浩氣養和得失無變。窮不謀通達不謀己。此學者之所以詢仰余流其道若存者也。若乃練服金丹餐霞餌玉。靈升羽蛻尸解形化。斯皆尤乖老莊立言本理。其致流漸。非道之儔雖記奇者有之。而言道者莫取。昔漢武好方技。遂有欒大之妖。光武信讖書。致有桓譚之議。書為方技不入墳流。人為方士何關雅正。吾子曷為舍大而從

小。背理而趣誕乎。

孔老非佛第七(佛生西域。孔氏高推商宰致問列子書記)

問。西域名佛。此方云覺。西言菩提。此云爲道。西雲泥洹。此言無為。西稱般若。此翻智慧。準此斯義則孔老是佛。無為大道先已有之。

答曰。鄙俗不可以語大道者。滯于形也。曲士不可以辯宗極者。拘於名也。案孟子以聖人為先覺。聖中之極。寧過佛哉。故譯經者以覺翻佛。覺有三種。自覺覺他及以滿覺。孟軻一辯豈具此三菩提者。案大智度論云。無上慧然慧照靈通。義翻為道。道名雖同道義尤異。何者若論儒宗。道名通於大小。論語曰。雖小道必有可觀。致遠恐泥。若談釋典。道名通於邪正。經曰。九十有六皆名道也。聽其名則真偽莫分。驗其法則邪正自辯。菩提大道以智度為體。老氏之道以虛空為狀。體用既懸固難影響。外典無為以息事為義。內經無為無三相之為。名同實異本不相似。故知藉此方之稱。翻彼域之宗。寄名談實何疑之有。準如茲例則孔老非佛。何以明其然者。昔商大宰問于孔丘曰。夫子聖人歟。對曰。丘博識強記。非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問。五帝聖人歟。對曰。五帝善用仁信。聖非丘所知。(又問。三皇聖人歟。對曰三皇善用時。聖非丘所知。

大宰大駭曰。然則)孰者為聖。孔子動容有間曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。若老氏必聖孔何不言。以此校之理當推佛(老子西升經云。天下大術佛術第一。又西升玄經云。吾師化由天竺善入泥洹又府子曰老氏之師名釋迦文。直就道書咸皆師佛)。

釋異道流第八(出世三乘。域中四大。懸如天地。異過塵岳)

問。後漢書云。佛道神化興自身毒(案山海經。西方有天毒國。郭景純注云。即天竺國也。而漢書西域傳云。天竺國一名身毒國也)詳其清心釋累之訓。空有兼遣之宗。道書之流也。以此推之。則道教收佛。又佛經云。一切文字。悉是佛說。非外道書。而先生高位釋教。在儒道之表。將不自局而近誣聖乎。

答曰。吾子援引漢書而問。余亦還以漢書而答。後漢西域傳曰。張騫之著天竺。惟云地多濕暑。斑勇之列身毒。正言奉佛不殺而精文。善法導達之功。靡所傳記。余聞之後說也。其國則殷平中土玉燭和氣。靈智之所降集。賢咨之所挺生。神蹟詭怪則理絕人區。感驗明顯則事出天外。而騫超無聞者。豈其道閉往運數開叔葉乎。不然何經典之甚也。漢自楚英始盛齋戒之祀。桓帝又修華蓋之飾。將微義未譯。但神明之耶。且好仁惡殺蠲弊崇善

【現代漢語翻譯】 現代漢語譯本：大宰非常震驚地說：『那麼，誰才能稱得上是聖人呢？』孔子神色莊重，停頓了一下說：『西方有聖人。他們無需治理，天下自然太平；無需言語，人們自然信服；無需教化，人們自然遵循。他們的德行廣大無邊，百姓無法用言語來形容。』如果老子是聖人，孔子為什麼不直接說呢？由此看來，道理上應當推崇佛（《老子西升經》說：『天下最大的法術是佛的法術第一。』又《西升玄經》說：『我的老師從天竺教化而來，善於進入涅槃。』又《府子》說：『老子的老師名叫釋迦文。』直接說明道教典籍都尊佛為師）。

第八篇 辨析異道流派（佛法是出世間的三乘教法，道教是世間的四大之一，佛法與道教的差別就像天地一樣懸殊，超過塵土山嶽。）

問： 《後漢書》中說，佛道的精神教化興起于身毒（根據《山海經》，西方有天毒國，郭璞註釋說，就是天竺國。而《漢書·西域傳》說，天竺國又名身毒國）。詳細考察其清心寡慾、解除煩惱的教義，以及空有兩方面都揚棄的主張，都與道教的典籍相似。由此推斷，那麼道教就包含了佛教。而且佛經中說，一切文字，都是佛所說，不是外道的書籍。而先生您卻將佛教置於儒道之上，這難道不是有失偏頗，近於誣衊聖賢嗎？

答： 你引用《漢書》來提問，我也用《漢書》來回答你。《後漢書·西域傳》說，張騫記載天竺的情況，只說那裡土地潮濕炎熱。班勇記載身毒的情況，只是說那裡奉行佛教，不殺生，而且文字精妙。善法引導教化的功德，沒有詳細記載。我聽說，那個國家殷實太平，玉燭調和，充滿祥瑞之氣，是靈智降臨、賢才輩出的地方。那裡的神蹟詭異，超出了人類的認知範圍；感應靈驗，超出了天道的範圍。而張騫、班勇沒有記載這些，難道是因為佛法在那時還沒有流傳開來，而運數到了後來才興盛嗎？不然的話，為什麼佛經如此豐富呢？漢朝從楚王劉英開始盛行齋戒祭祀，漢桓帝又修飾華麗的華蓋來祭祀。當時或許是因為佛法的精微要義還沒有翻譯過來，只是將佛看作神明罷了。而且提倡仁愛，厭惡殺戮，革除弊端，崇尚善良。

【English Translation】 English version: The Grand Tutor was greatly shocked and said, 'Then, who can be considered a sage?' Confucius, with a solemn expression, paused and said, 'In the West, there are sages. They do not govern, yet there is no chaos; they do not speak, yet people trust them; they do not transform, yet people follow them. Their virtue is vast and boundless, and the people cannot describe it.' If Laozi were a sage, why didn't Confucius say so directly? From this, it is reasonable to revere Buddha (The Laozi Xisheng Jing says, 'The greatest art in the world is the art of Buddha, the first.' Also, the Xisheng Xuanjing says, 'My teacher came from Tianzhu (India), and is skilled at entering Nirvana.' Also, the Fuzi says, 'Laozi's teacher was named Sakyamuni.' Directly stating that Daoist texts all revere Buddha as their teacher).

Chapter 8: Differentiating Heterodox Schools (Buddhism is the Three Vehicles of transcendence, Daoism is one of the Four Greats within the world. The difference between Buddhism and Daoism is as vast as the heavens and the earth, exceeding dust and mountains).

Question: The Book of the Later Han says that the spiritual teachings of Buddhism arose in Shendu (According to the Classic of Mountains and Seas, in the West there is the country of Tiandu, which Guo Pu annotated as being Tianzhu (India). And the Book of Han, Records of the Western Regions says that the country of Tianzhu is also named Shendu). Examining in detail its teachings of purifying the mind and releasing burdens, and its doctrine of abandoning both emptiness and existence, it resembles the texts of Daoism. From this, it can be inferred that Daoism includes Buddhism. Moreover, Buddhist scriptures say that all writings are spoken by the Buddha, not from heterodox books. Yet you, sir, place Buddhism above Confucianism and Daoism. Isn't this biased and close to slandering the sages?

Answer: You cite the Book of Han to ask, and I will also use the Book of Han to answer you. The Book of the Later Han, Records of the Western Regions says that Zhang Qian's account of Tianzhu only mentioned that the land was humid and hot. Ban Yong's account of Shendu only mentioned that they practiced Buddhism, did not kill, and that their writing was refined. The merit of guiding and teaching the good law was not recorded in detail. I have heard that that country is prosperous and peaceful, with harmonious weather, full of auspicious omens, a place where spiritual wisdom descends and virtuous talents are born. The miraculous events there are beyond human comprehension; the evident signs are beyond the realm of heaven. That Zhang Qian and Ban Yong did not record these things, could it be that Buddhism had not yet spread at that time, and its fortune only flourished later? Otherwise, why are the Buddhist scriptures so abundant? From the time of Prince Ying of Chu in the Han dynasty, the practice of fasting and offering sacrifices became popular, and Emperor Huan also adorned elaborate canopies for worship. Perhaps at that time, the subtle meanings of Buddhism had not yet been translated, and they only regarded the Buddha as a deity. Moreover, they promoted benevolence, abhorred killing, eliminated abuses, and revered goodness.

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。所以賢達君子多受其法焉。然好大不經奇譎無已。雖鄒衍談天之辯。莊周蝸角之論。未足以概其萬一。尋漢書之錄。兼而有徴。取其微義未譯。則云道書之流。談其神奇感驗。則言理絕天表。惟四藏贍博二諦並陳。總論九道則無非佛說。別明三乘則儒道非流。此乃在我之明證。非吾子之清決乎。

服法非老第九(絕聖棄智。老氏之心。黃巾葉服。張家之法)

問。經云。釋迦成佛已有塵劫之數。或為儒林之宗。或為國師道士。固知佛道冥如符契。又清凈法行經云。佛遣三弟子振旦教化。儒童菩薩彼稱孔丘。光凈菩薩彼稱顏淵。摩訶迦葉彼稱老子。先生辯異似若自私。

答曰。聖道虛寂圓應無方。無方之應逗彼群品。器量有淺深。感通有厚薄。故令無像之像。像遍十方。無言之言。言充八極。應實塵砂大略有二。

八相感成雙林現滅。斯其大也。權入六道晦跡塵光。斯其小也。小則或畫卦以御時。或播殖以利世。或修征以定亂。或行禮以誡物。或談無而傲榮。或說有而重爵。何為老生獨非一跡。故須彌四域經曰。寶應聲菩薩名曰伏羲。寶吉祥菩薩名曰女媧。但今之道士始自張陵。乃是鬼道。不關老子。何以知之。李膺蜀記曰。張陵避病瘧于丘社之中。得咒鬼之術書。為是遂解使鬼法。后為大

【現代漢語翻譯】 現代漢語譯本：因此，很多賢達君子都接受並遵循他們的法則。然而，他們喜好誇大而不合常理，追求奇異而沒有止境。即使是鄒衍談論天道的辯論，莊周關於蝸牛角的理論，也不足以概括他們的萬分之一。查閱《漢書》的記載，兼而有徵引。選取其中細微的含義而沒有翻譯的，就說是道家的書籍。談論他們的神奇感應，就說是道理超越天表。只有佛家的四藏典籍內容豐富，二諦（世俗諦和勝義諦）並陳。總論九道，則沒有不是佛說的。分別闡明三乘，那麼儒家和道家就不是正統的流派。這正是我所明白的證據，難道不是您所清楚決斷的嗎？

第九 服法非老（絕聖棄智，是老子的思想核心。黃巾軍穿著黃色的服裝，是張角一家的法術）

問：經典上說，釋迦牟尼成佛已經有無數劫的時間了，有時作為儒家的宗師，有時作為國師或道士。由此可知佛道暗合，如同符契一般。又《清凈法行經》說，佛派遣三位弟子到振旦（中國）教化，儒童菩薩在那裡被稱為孔丘（孔子），光凈菩薩在那裡被稱為顏淵，摩訶迦葉在那裡被稱為老子。先生您的辯論似乎有些偏頗自私。

答：聖人的道理虛空寂靜，圓融應物而沒有固定的方向。因為沒有固定的方向，所以能適應各種各樣的人。人們的器量有深有淺，感應溝通也有厚有薄。所以能使沒有形象的形象，遍佈十方；沒有言語的言語，充滿八極。應化於世間，如同塵土沙礫一樣多，大致可以分為兩種。

八相成道，在雙林示現涅槃，這是大的應化。權巧進入六道，隱藏軌跡，散發光芒，這是小的應化。小的應化，或者畫八卦來順應時節，或者從事耕種來造福社會，或者修築工事來平定戰亂，或者推行禮儀來告誡民眾，或者談論虛無來傲視榮華，或者宣揚實有來重視爵位。為什麼只有老子不是佛的應化之跡呢？所以《須彌四域經》說，寶應聲菩薩名叫伏羲（Fuxi），寶吉祥菩薩名叫女媧（Nüwa）。但是現在的道士，是從張陵（Zhang Ling）開始的，是鬼道，與老子無關。憑什麼知道這一點呢？李膺（Li Ying）的《蜀記》記載說，張陵因為生病瘧疾，在丘社之中，得到了咒鬼的法術書。因此就學會了解使鬼的方法，後來成為大

【English Translation】 English version: Therefore, many virtuous gentlemen accept and follow their laws. However, they are fond of exaggerating and being unreasonable, pursuing strangeness without end. Even Zou Yan's (Zou Yan) debate on the Dao of Heaven and Zhuang Zhou's (Zhuang Zhou) theory of the snail's horn are not enough to encompass one ten-thousandth of them. Examining the records of the Book of Han, there are also citations. Taking the subtle meanings that have not been translated, they are said to be Taoist books. Talking about their miraculous responses, they say that the principles surpass the heavens. Only the Buddhist scriptures of the Four Treasuries are rich in content, and the Two Truths (conventional truth and ultimate truth) are presented together. Generally speaking of the Nine Paths, there is nothing that is not spoken by the Buddha. Separately explaining the Three Vehicles, then Confucianism and Taoism are not orthodox schools. This is the clear evidence in my mind, is it not your clear judgment?

Ninth: Refuting the Taoist Claim (Abandoning sagacity and discarding wisdom is the core of Lao Tzu's thought. The Yellow Turbans wearing yellow clothing are the magic of the Zhang family)

Question: The scriptures say that Shakyamuni (Shijiamouni) Buddha has attained Buddhahood for countless kalpas, sometimes as a master of Confucianism, sometimes as a national teacher or Taoist priest. From this, it can be known that Buddhism and Taoism are secretly in agreement, like talismans. Furthermore, the Sutra of Pure Conduct says that the Buddha sent three disciples to Zhen Dan (China) to teach, the Confucian Boy Bodhisattva is called Kong Qiu (Confucius) there, the Pure Light Bodhisattva is called Yan Yuan (Yan Yuan) there, and Mahakashyapa (Mohejiaye) is called Lao Tzu (Laozi) there. Your arguments, sir, seem somewhat biased and selfish.

Answer: The principles of the sages are empty and still, perfectly responsive and without fixed direction. Because there is no fixed direction, it can adapt to all kinds of people. People's capacities are deep or shallow, and their responses are thick or thin. Therefore, it can make the image without form pervade the ten directions; the words without language fill the eight extremes. Manifesting in the world, as numerous as dust and sand, can be roughly divided into two types.

Attaining the Way through the Eight Aspects and manifesting Nirvana in the Twin Sala Trees is the great manifestation. Skillfully entering the Six Realms, hiding traces, and emitting light is the small manifestation. The small manifestation is either drawing trigrams to accord with the seasons, or engaging in farming to benefit society, or building projects to pacify rebellions, or promoting rituals to admonish the people, or talking about emptiness to scorn glory, or proclaiming existence to value rank. Why is only Lao Tzu not a manifestation of the Buddha? Therefore, the Sutra of the Four Regions of Mount Sumeru says that the Bodhisattva of Precious Response is named Fuxi (Fuxi), and the Bodhisattva of Precious Auspiciousness is named Nüwa (Nüwa). But the current Taoists started from Zhang Ling (Zhang Ling), which is the way of ghosts and has nothing to do with Lao Tzu. How do we know this? Li Ying's (Li Ying) Records of Shu says that Zhang Ling, because of illness and malaria, in the hills and shrines, obtained the book of spells to control ghosts. Therefore, he learned the method of understanding and using ghosts, and later became a great

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蛇所噏。弟子妄述昇天。後漢書稱。沛人張魯。母有姿色。兼挾鬼道。往來劉焉家。益州刺史劉焉遂任魯。以為督義司馬。魯遂與別部司馬張修。將兵掩殺漢中太守蘇固。斷絕斜谷殺漢使者。魯既得漢中。遂殺張修而並其眾焉。于漢為逆賊。戴黃巾服黃布褐。

魯字公旗。初祖父陵順帝時。客于蜀學道鶴鳴山中。造作符書以惑百姓。受其道者輒出米五斗。故世謂之米賊。陵傳其子衡。衡傳於魯。魯遂自號天師君。其來學者。初名鬼卒。后號祭酒。祭酒各領部眾。多者名曰治頭。皆教以誠信。不聽欺妄。有病但令首過而已。諸祭酒各起義舍于同路。同路懸亭置米肉以給行旅。食者量腹取足。過多則鬼能病人。犯法者先加三令。然後行刑。不置長吏。以祭酒為治氐。夷信向之。朝廷不能討。遂就拜魯鎮夷中郎。將通其貢獻。自魯在漢垂三十年。獻帝建安二十年。曹操征之至陽平。魯欲舉漢中降其弟衛不聽。率眾數萬拒關固守。操破衛斬之。魯聞陽平已陷。將稽顙歸降。閻圃說曰。今以急往其功為輕。不如且依巴中然後委質。功必多也。於是乃奔南山左右。欲悉焚寶貨倉庫。魯曰。本欲歸命國家。其意未達。今日之走。以避鋒銳。非有惡意。遂封藏而去。操入南鄭甚嘉之。又以魯本有善意。遣人慰安之。魯即與家屬出

【現代漢語翻譯】 現代漢語譯本： 『蛇所噏』（指蛇吞噬的東西）。弟子我在這裡是錯誤地描述了張魯昇天的事情。《後漢書》記載，沛人張魯的母親很有姿色，並且懂得鬼神之道，經常出入劉焉（劉焉，益州刺史）的家中。劉焉於是任用張魯，讓他擔任督義司馬。張魯就和別部司馬張修一起，率兵偷襲並殺害了漢中太守蘇固，斷絕了斜谷的道路，殺害了漢朝的使者。張魯得到漢中后，就殺了張修，吞併了他的部眾。對於漢朝來說，張魯是叛逆。他頭戴黃巾，身穿黃色粗布衣服。

張魯，字公旗。他的祖父張陵在順帝時期，客居在蜀地鶴鳴山中修道，製造符書來迷惑百姓。接受他道術的人都要交五斗米，所以世人稱他們為『米賊』。張陵把道術傳給他的兒子張衡，張衡又傳給張魯。張魯於是自稱『天師君』。來學習道術的人，最初被稱為『鬼卒』，後來稱為『祭酒』。祭酒各自帶領部眾，人數多的被稱為『治頭』。他們都被教導要誠信，不能欺騙說謊。有病的人只要承認自己的過錯就可以了。各個祭酒在同一條道路上設立義舍，在路旁的亭子里設定米肉，用來供給來往的旅客。吃飯的人根據自己的飯量取用，如果拿得過多，鬼神就會使人生病。觸犯法律的人，先進行三次告誡，然後才執行刑罰。不設定長吏，由祭酒來管理氐族和夷族。氐族和夷族都信服歸向他。朝廷不能討伐他，於是就任命張魯為鎮夷中郎將，讓他進貢。自從張魯在漢中以來，差不多有三十年。獻帝建安二十年，曹操征討張魯，到達陽平。張魯想要舉漢中投降，他的弟弟張衛不同意，率領幾萬部眾據守關卡。曹操攻破了張衛的軍隊，殺了他。張魯聽說陽平已經失守，想要磕頭投降。閻圃勸他說：『現在立刻去投降，功勞就顯得輕微了。不如先到巴中，然後再投降，功勞必定會很大。』於是張魯就逃到南山一帶，想要全部焚燒寶貨倉庫。張魯說：『我本來就想歸順國家，只是這個意願還沒有實現。今天逃走，是爲了躲避敵人的鋒芒，不是有什麼惡意。』於是就封存倉庫離開了。曹操進入南鄭后，非常讚賞他，又因為張魯本來就有歸順之意，派人去慰問安撫他。張魯就帶著家屬出來投降了。

【English Translation】 English version: 'She suo xi' (what a snake swallows). Your disciple is here mistakenly describing Zhang Lu's ascension to heaven. The 『Book of the Later Han』 records that Zhang Lu of Pei had a beautiful mother who also understood the ways of ghosts and gods, and frequently visited Liu Yan's (Liu Yan, the governor of Yi Province) home. Liu Yan then appointed Zhang Lu as Inspector of Justice. Zhang Lu, together with the adjutant Zhang Xiu, led troops to ambush and kill Su Gu, the governor of Hanzhong, cut off the Xie Valley road, and killed the Han envoys. After Zhang Lu obtained Hanzhong, he killed Zhang Xiu and annexed his followers. To the Han Dynasty, Zhang Lu was a rebel. He wore a yellow turban and yellow coarse cloth clothing.

Zhang Lu, courtesy name Gongqi. His grandfather Zhang Ling, during the reign of Emperor Shun, resided in Heming Mountain in Shu to practice Taoism, creating talismans to deceive the people. Those who accepted his Taoist practices had to pay five pecks of rice, so the world called them 'Rice Thieves'. Zhang Ling passed on his Taoist practices to his son Zhang Heng, who then passed them on to Zhang Lu. Zhang Lu then called himself 'Master of Heaven'. Those who came to learn Taoism were initially called 'Ghost Soldiers', and later called 'Libationers'. Each Libationer led his own followers, and those with a large number of followers were called 'Heads of Administration'. They were all taught to be honest and not to deceive or lie. Those who were sick only needed to admit their mistakes. Each Libationer set up charity houses on the same road, and set up pavilions with rice and meat to supply travelers. Those who ate took according to their appetite, and if they took too much, the ghosts would make them sick. Those who violated the law were first given three warnings before being punished. No magistrates were appointed, and the Libationers governed the Di and Yi tribes. The Di and Yi tribes all believed in and submitted to him. The court could not conquer him, so they appointed Zhang Lu as General Who Pacifies the Yi, allowing him to offer tribute. Since Zhang Lu was in Hanzhong, it had been almost thirty years. In the twentieth year of Jian'an during the reign of Emperor Xian, Cao Cao attacked Zhang Lu, arriving at Yangping. Zhang Lu wanted to surrender Hanzhong, but his younger brother Zhang Wei disagreed, leading tens of thousands of followers to defend the pass. Cao Cao broke Zhang Wei's army and killed him. Zhang Lu heard that Yangping had fallen and wanted to kowtow and surrender. Yan Pu advised him: 'If you surrender immediately, your merit will seem light. It is better to go to Bazhong first, and then surrender, and your merit will surely be great.' So Zhang Lu fled to the Nanshan area, wanting to burn all the treasures and warehouses. Zhang Lu said: 'I originally wanted to submit to the country, but this wish has not yet been realized. Today I am fleeing to avoid the enemy's sharp edge, not with any malicious intent.' So he sealed the warehouses and left. Cao Cao entered Nanzheng and greatly praised him, and because Zhang Lu originally had the intention to submit, he sent people to comfort and appease him. Zhang Lu then came out with his family to surrender.

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逆。拜鎮南將軍封閬中侯。而張角張魯等。本因鬼言漢末黃衣當王。於是始服之。曹操受命以黃代赤。黃巾之賊至是始平。自此已來遂有茲弊。至宋武帝。悉皆斷之。至寇謙之時。稍稍還有。今既大道之世風化宜同。小巫巾色寔宜改復。且老子大賢絕棄貴尚。又是朝臣。服色寧異。古有專經之學。而無服象之殊。黃巾布衣出自張魯。國典明文豈虛也哉。夫聖賢作訓弘裕溫柔。鬼神嚴厲動為寒暑。老子誡味祭酒皆飲。張制鬼服黃布則齊。真偽皎然急緩可見。自下略引張氏數條妄說。用懲革未聞或禁經止價(玄光論云。道家諸經。制雜凡意教跡邪險。是故不傳。但得金帛便與其經。貧者造之至死不睹。貪利無慈逆莫過此。又其方術穢濁不清乃有扣齒為天鼓。嚥唾為醴泉馬屎為靈薪。老鼠為芝藥。資此求道。焉能得乎)。

或妄稱真道(蜀記曰。張陵入鶴鳴山。自稱天師。漢嘉平末。為蟒蛇所噏。子衡奔出尋無所。畏負清議之譏。乃假設權方以表靈化之跡生縻鶴足置石崖頂。到光和元年。遣使告曰。正月七日天師升玄都。米民山獠遂因妄傳販死利生逆莫此之甚也)。

或含氣釋罪(妄造黃書兒癩無端。乃開命門抱真人嬰兒。龍回虎戲備如黃書所說。三五七九天羅地網。士女溷漫不異禽獸用消災禍。其可然乎)。

【現代漢語翻譯】 現代漢語譯本：

（他們）背叛（朝廷），被授予鎮南將軍，封為閬中侯。而張角、張魯等人，本來就因為鬼神之言，說漢朝末年會有穿黃衣的人當王，於是開始穿黃衣。曹操接受天命，用黃色代替紅色。黃巾賊到這個時候才被平定。從此以後就有了這種弊端。到宋武帝時，全部禁止了。到寇謙之的時候，又稍微有恢復。現在既然是弘揚大道的時代，風俗教化應該相同。小巫的巾色確實應該更改恢復（本色）。而且老子是大賢，完全拋棄了貴族尚禮的習俗，又是朝廷的臣子，服裝顏色怎麼能和普通人不一樣呢？古代有專門研究儒家經典的學問，卻沒有服裝形象上的區別。黃巾布衣出自張魯，國家典籍明文記載，難道是虛假的嗎？聖賢的訓誡寬宏溫和，鬼神的行為嚴厲，動不動就用寒暑來懲罰人。老子告誡（人們）不要貪圖美味，祭酒都飲用。張魯制定鬼服，穿黃布就表示齋戒。真假明顯，緊急和緩慢的情況可以分辨。下面簡單引用張氏的幾條胡說八道，用來懲戒革除（這些弊端），沒聽說過禁止經典，停止抬高價格（《玄光論》說：『道家的各種經典，製造各種凡俗的意圖，教義的痕跡邪惡危險，因此不傳授。只要得到金錢，就給他經典。貧窮的人制造經典，到死也看不到。貪圖利益，沒有慈悲心，沒有比這更悖逆的了。』又說他的方術污穢不清，竟然有叩齒作為天鼓，嚥唾沫作為醴泉，馬糞作為靈薪，老鼠作為芝藥。依靠這些來求道，怎麼能夠得到呢？） 或者胡亂宣稱真正的道（《蜀記》記載：張陵進入鶴鳴山，自稱天師。漢嘉平末年，被蟒蛇吞噬。他的兒子張衡逃出尋找，沒有找到。害怕承擔清議的譏諷，於是假設權宜之計，來表明靈異變化的痕跡，用繩子拴住鶴的腳，放在石崖頂上。到光和元年，派使者報告說：『正月七日天師升入玄都。』米民山獠於是胡亂傳播，販賣死人，謀求活人的利益，沒有比這更悖逆的了）。 或者含著氣來解釋罪過（胡亂製造黃書，說小孩生癩無緣無故，於是開啟命門，擁抱真人嬰兒，龍回虎戲，完全按照黃書所說的做。三五七九，天羅地網，男女混雜，和禽獸沒有區別，用來消除災禍。這怎麼可以呢？）

【English Translation】 English version:

(They) rebelled (against the court), were granted the title of General Zhennan (Pacifying the South), and enfeoffed as Marquis of Langzhong. Zhang Jiao (Yellow Turban Rebellion leader, 2nd century CE) and Zhang Lu (leader of the Way of the Celestial Masters, d. 216 CE), originally based on the words of ghosts, said that at the end of the Han Dynasty, those wearing yellow would become kings, so they began to wear yellow. Cao Cao (Warlord and founder of the Kingdom of Wei, 155-220 CE) accepted the mandate of heaven, replacing red with yellow. The Yellow Turban rebels were pacified at this time. Since then, this malpractice has existed. During the reign of Emperor Wu of Song (Emperor of Liu Song Dynasty, 363-422 CE), it was completely banned. During the time of Kou Qianzhi (Taoist reformer, 365-448 CE), it was slightly restored. Now that it is an era of promoting the Great Way, customs and teachings should be the same. The color of the small witch's scarf should indeed be changed and restored (to its original color). Moreover, Laozi (founder of Taoism, 6th century BCE) was a great sage, completely abandoning the customs of nobility and etiquette, and also a court official, how could his clothing color be different from ordinary people? In ancient times, there was specialized study of Confucian classics, but there was no difference in clothing image. The yellow turban and cloth clothing originated from Zhang Lu, and the national classics clearly record it, could it be false? The teachings of sages are broad and gentle, while the actions of ghosts and gods are strict, and they use cold and heat to punish people at every turn. Laozi warned (people) not to be greedy for delicious food, and the libationers all drink. Zhang Lu formulated ghost clothing, and wearing yellow cloth indicates fasting. The truth and falsehood are obvious, and the urgent and slow situations can be distinguished. Below, I will simply quote a few of Zhang's nonsense, used to punish and eliminate (these malpractices), I have not heard of prohibiting classics, stopping raising prices (The 'Xuan Guang Lun' says: 'The various classics of Taoism, create various mundane intentions, the traces of teachings are evil and dangerous, therefore they are not taught. As long as you get money, you give him the classics. Poor people make classics, and they can't see them until they die. Greedy for profit, without compassion, nothing is more rebellious than this.' It also says that his techniques are dirty and unclear, and there is even knocking teeth as the heavenly drum, swallowing saliva as the sweet spring, horse manure as the spiritual firewood, and rats as the ganoderma medicine. Relying on these to seek the Tao, how can you get it?) Or randomly claim the true Tao (The 'Shu Ji' records: Zhang Ling (founder of the Way of the Celestial Masters, 34-156 CE) entered Heming Mountain, claiming to be the Celestial Master. At the end of the Jiaping era of the Han Dynasty, he was swallowed by a python. His son Zhang Heng (son of Zhang Ling) escaped and searched, but could not find him. Fearing to bear the ridicule of pure discussion, he assumed expedient measures to show the traces of spiritual transformation, tying the feet of cranes with ropes and placing them on the top of stone cliffs. In the first year of Guanghe, he sent an envoy to report: 'On the seventh day of the first month, the Celestial Master ascended to Xuandu.' The Mi people and mountain barbarians then spread rumors, selling the dead and seeking the interests of the living, nothing is more rebellious than this). Or hold their breath to explain sins (Randomly making yellow books, saying that children are born with leprosy for no reason, so they open the life gate, embrace real person babies, dragon returns and tiger plays, completely according to what the yellow book says. Three, five, seven, nine, the net of heaven and earth, men and women are mixed, no different from birds and beasts, used to eliminate disasters. How can this be?)

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或挾道作亂(黃巾鬼道毒流漢室。孫恩求仙禍延皇晉。破國害民惑亂天下)。

或章書伐德(遷達七祖。乞免擔沙。橫費紙筆奏章太上。戊辰之日上必不達。不達太上則生民抂死嗚呼哀哉)。

或畏鬼帶符(左佩太極章。右佩昆吾鐵。指日則停暉擬鬼千里血。若受黃書赤章。即是靈仙)。

或制民輸課(蜀記曰。受其道者。輸米肉布絹器物紙筆。薦席五彩。後生邪濁增立米民)。

或解除墓門(左道餘氣墓門解除。春秋二分祭灶祠社。冬夏兩至記祠同俗。先受治錄兵符社契。皆言軍將吏兵。都無教戒之義)。

或苦妄度厄(塗炭齋者。事起張魯。驢輾泥中黃土涂面摘頭懸櫛埏埴使熟。至義熙初有王公朝省去打拍。吳陸修靜猶泥額。反縛懸頭而已。資此度厄何癡之甚)。

或夢中作罪(夢見先亡。輒云變怪。召食鬼神。軍將吏兵奏章斷之)。

或輕作兇佞(造黃神越章。用持殺鬼。又造赤章用持殺人。輒悅世情不計殃罪陰謀懷嫉兇邪之甚)。

斯皆三張之鬼法。豈老子之懷乎。自於上代爰至符姚。皆呼眾僧以為道士。至寇謙之。始竊道士之號。私易祭酒之名。事簡姚書略可祥究。然法行經者。無有人翻。雖入疑科未傷弘旨。摩訶迦葉釋迦弟子。稟道闡猷。詎

【現代漢語翻譯】 現代漢語譯本 或者有人依仗邪道作亂（黃巾鬼道像毒藥一樣流毒漢朝，孫恩求仙給皇晉帶來災禍，他們破壞國家，殘害百姓，迷惑擾亂天下）。 或者有人上書誹謗賢德（遷達七代祖先，乞求免除擔沙之苦，浪費紙筆上奏章給太上老君，戊辰日上奏必然不能傳達，不能傳達給太上老君，那麼百姓就會枉死，真是可悲啊）。 或者有人害怕鬼怪佩戴符箓（左邊佩戴太極章，右邊佩戴昆吾鐵，用手指指太陽，太陽就會停止發光，用符擬鬼，千里之外鬼都會流血。如果接受黃書赤章，就被認為是靈仙）。 或者有人制定製度讓百姓輸送賦稅（《蜀記》記載：接受他們道術的人，要輸送米、肉、布、絹、器物、紙筆、薦席、五彩等物。後來的邪惡之徒又增加了米民）。 或者有人解除墓門（左道的餘孽解除墓門，春秋分的時候祭祀灶神和社神，冬夏至的時候祭祀的習俗相同。先接受治錄兵符社契，都說是軍將吏兵，完全沒有教戒的意義）。 或者有人痛苦地胡亂度厄（塗炭齋的事情，起源於張魯，用驢在泥中碾壓，用黃土涂面，摘下頭上的梳子懸掛起來，把泥土做成熟的樣子。到了義熙初年，有王公在朝省去打拍，吳陸修靜還用泥塗額頭，反綁雙手懸掛頭而已。用這種方法度厄，是多麼愚蠢啊）。 或者有人在夢中作罪（夢見死去的親人，就說是變怪，召來鬼神，用軍將吏兵的奏章來斷決）。 或者有人輕率地做出兇惡奸邪的事情（製造黃神越章，用來殺死鬼，又製造赤章用來殺人，總是取悅世俗的情感，不考慮災禍罪惡，陰謀懷恨，兇惡奸邪到了極點）。 這些都是三張（指張角、張梁、張寶）的鬼道邪法，哪裡是老子（指老子）的思想呢？從上古時代到符堅、姚興時期，都稱呼僧人為道士。到了寇謙之，才竊取了道士的稱號，私自更改了祭酒的名稱。關於寇謙之的事情，在《姚書》中可以大致瞭解。然而，翻譯道教經書的人，沒有一個人翻譯。即使進入了有疑問的科目，也沒有損害佛教的宏大宗旨。摩訶迦葉（Mahākāśyapa）是釋迦（Śākyamuni）的弟子，秉承佛道，闡揚佛法，怎麼會……

【English Translation】 English version Or some rely on heretical doctrines to create chaos (the ghost path of the Yellow Turbans poisoned the Han Dynasty, Sun En's pursuit of immortality brought disaster to the imperial Jin Dynasty, they destroyed the country, harmed the people, and confused the world). Or some submit memorials slandering virtue (moving up the seven generations of ancestors, begging to be exempted from carrying sand, wasting paper and ink to submit memorials to the Supreme Lord Lao, memorials submitted on the day of Wuchen will certainly not be delivered, if they are not delivered to the Supreme Lord Lao, then the people will die in vain, alas, how sad). Or some, fearing ghosts, wear talismans (wearing the Taiji badge on the left, and the Kunwu iron on the right, pointing at the sun, the sun will stop shining, using the talisman to imitate ghosts, ghosts thousands of miles away will bleed. If you accept the yellow book and red chapter, you will be considered a spiritual immortal). Or some create systems for the people to transport taxes (Shu Ji records: those who accept their Taoist arts must transport rice, meat, cloth, silk, utensils, paper and ink, mats, and colorful objects. Later evil people added rice people). Or some remove tomb doors (the remnants of the left path remove tomb doors, worshiping the stove god and the community god during the spring and autumn equinoxes, and the customs of worshiping during the winter and summer solstices are the same. First accept the governance records, military talismans, and community contracts, all of which say that they are military generals, officials, and soldiers, and there is no meaning of teaching and admonition at all). Or some suffer and recklessly try to overcome calamities (the matter of the charcoal fasting originated from Zhang Lu, using a donkey to crush in the mud, smearing the face with yellow soil, picking off the comb on the head and hanging it up, making the soil look mature. In the early years of Yixi, there were princes and dukes who went to the court to remove the beating, Wu Lu Jing still smeared mud on his forehead, and tied his hands and hung his head. Using this method to overcome calamities, how foolish it is). Or some commit sins in dreams (dreaming of dead relatives, they say it is a strange change, summoning ghosts and gods, and using the memorials of military generals, officials, and soldiers to judge). Or some rashly do evil and treacherous things (making the Yellow God Yue Zhang, used to kill ghosts, and also making the Red Zhang to kill people, always pleasing worldly emotions, not considering disasters and sins, conspiring and harboring jealousy, evil and treacherous to the extreme). These are all the ghost path and evil methods of the Three Zhangs (referring to Zhang Jiao, Zhang Liang, and Zhang Bao), how could they be the thoughts of Lao Tzu (referring to Lao Tzu)? From ancient times to the periods of Fu Jian and Yao Xing, monks were called Taoists. It was not until Kou Qianzhi that he stole the title of Taoist and privately changed the name of Jijiu. The affairs of Kou Qianzhi can be roughly understood in the Book of Yao. However, no one who translated Taoist scriptures translated them. Even if it enters a questionable subject, it does not harm the grand purpose of Buddhism. Mahākāśyapa (Mahākāśyapa) is a disciple of Śākyamuni (Śākyamuni), adhering to the Buddha's path and expounding the Dharma, how could he...

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希方駕三張符錄。詭托老言捃采譎詞。以相扶助。復引實談證其虛說。嗚呼可嘆。幸深察焉。

問。敬尋道家。厥品有三。一者老子無為。二者神仙餌服。三者符錄禁厭。就其章式大有精粗。粗者厭人殺鬼。精者練尸延壽。更有青錄。受須金帛。王侯受之則延年益祚。庶人受之則輕健少疾。君何不論惟貶鄙者。

答曰。子之所言。何其陋矣。惟王者興作非詐力所致。必有靈命以應天人。至於符瑞不無階降。上則河圖洛書。次則龜龍麟鳳。此是帝皇之符箓也。今大周馭宇膺歷受圖。出震為神電軒流景。上宣衢室下辟靈臺。列彼三光搖茲二柄。而德侔終古動植效靈。仁並二儀幽明薦社。故真容表相。不假尋于具茨。澄照淵猷。無惑求于象罔。牢籠語默彈厭名言。超絕有無迥逾彼此。芻狗萬機。不可謂之為有。孝慈兆庶。不可謂之為無。四海一家。不可謂之為彼。九州遼曠。不可謂之為此。故游之者莫測其淺深。蹈之者未窮其厚薄。加以三足九尾赤雀綠龜。嘉瑞相尋不時而至。茲乃大道弘仁光盈四表。慶靈總萃厚祚無強。豈聖德之清寧。天朝之多士。尚信鬼錄之談。猶傳巫覡之說者哉。昔神賜虢田。若始求田之義。民供趙雀。由初受爵之徴。此皆委巷鄙言。子從所不許也。

然皇帝之尊極天人之義。王者

【現代漢語翻譯】 現代漢語譯本 希望你拋棄那些依託三張符箓，詭稱是老子言論，實則蒐集欺詐之詞，用以互相扶助的說法。又引用一些實際的事情來證明其虛假的言論。唉，真是可嘆！希望你深入考察這些。

問：我聽說道家有三種法術：一是老子的無為之術，二是神仙的服食丹藥之術，三是符箓禁咒之術。就其章法而言，有精妙和粗劣之分。粗劣的可以用來厭鎮他人、殺鬼，精妙的可以用來修煉屍體、延長壽命。更有青箓，接受它需要花費金錢和絲綢。王侯接受它可以延年益壽，平民接受它可以身輕體健、少生疾病。你為什麼不全部評論，只貶低那些鄙俗的呢？

答：你說的這些，多麼淺陋啊！只有王者興起，不是靠欺騙和武力所能達到的，必定有神靈的授命來應合天意和民心。至於符瑞，也並非沒有等級之分。上等的有河圖洛書，其次有龜、龍、麟、鳳。這些是帝王的符箓啊。現在大周統治天下，承受天命和圖箓，其威勢如雷霆震動，其光芒如閃電飛逝。上可宣揚于朝堂，下可開闢于靈臺。陳列日月星辰的光輝，掌握生殺予奪的權柄。其德行可與古人相比，動植物都顯現靈異。其仁愛可與天地並列，幽冥之界也獻上祭品。所以，真正的容貌和表相，不需要到具茨山去尋找；澄澈的智慧和謀略，不需要到象罔那裡去求索。牢籠言語和沉默，彈壓讚揚和貶低，超越有和無的界限，遠遠超過此和彼的分別。把萬事萬物都看作芻狗，不能說它是有；孝順慈愛百姓，不能說它是無；四海之內如同一個家庭，不能說它是彼；九州大地遼闊無垠，不能說它是此。所以，遊歷其中的人無法測度它的深淺，踐踏其中的人無法窮盡它的厚薄。再加上三足烏、九尾狐、赤雀、綠龜等吉祥的徵兆，接連不斷地出現。這乃是大道弘揚仁義，光明充滿四方，吉祥的徵兆匯聚，深厚的福祚沒有窮盡。難道是聖上的德行不夠清明，朝廷的賢士不夠眾多，還要相信鬼錄的說法，還要傳播巫覡的言論嗎？過去神賜予虢叔田地，是開始求田的象徵；百姓供奉趙簡子的白雀，是開始接受爵位的徵兆。這些都是街頭巷尾的鄙俗之言，我是不贊同的。

然而，皇帝的尊貴達到了天人合一的極致，王者的

【English Translation】 English version I hope you discard those claims that rely on three talismans, falsely claiming to be Laozi's words, but actually collecting fraudulent terms to help each other. They also cite some real things to prove their false statements. Alas, it is truly lamentable! I hope you will deeply investigate these.

Question: I have heard that Taoism has three kinds of magic: first, Laozi's inaction; second, the immortals' elixir consumption; and third, talismanic prohibitions and spells. As for its rules, there are refined and crude distinctions. The crude ones can be used to suppress others and kill ghosts, and the refined ones can be used to cultivate corpses and prolong life. There is also the Green Record, which requires money and silk to receive. If kings and nobles receive it, they can prolong their lives and increase their blessings; if common people receive it, they can be light and healthy and have fewer diseases. Why don't you comment on all of them, but only belittle the vulgar ones?

Answer: What you said is so shallow! Only the rise of a king is not achieved by deception and force, but must have the mandate of the gods to respond to the will of heaven and the people. As for auspicious omens (Fú Ruì), they are not without hierarchy. The highest are the Hetu (River Diagram) and Luoshu (Luo River Writing), followed by turtles, dragons, unicorns, and phoenixes. These are the talismans of emperors. Now the Great Zhou rules the world, inheriting the mandate of heaven and the diagrams, its power is like thunder, and its light is like lightning. It can be proclaimed in the court above, and opened up in the spiritual platform below. Displaying the brilliance of the sun, moon, and stars, and grasping the power of life and death. Its virtue can be compared with the ancients, and plants and animals show their spirituality. Its benevolence can be compared with heaven and earth, and the underworld also offers sacrifices. Therefore, the true appearance and form do not need to be sought in Mount Juci; the clear wisdom and strategy do not need to be sought in Xiangwang. Caging words and silence, suppressing praise and belittling, transcending the boundaries of existence and non-existence, far exceeding the distinction between this and that. Treating all things as straw dogs, one cannot say that it exists; filial piety and love for the people, one cannot say that it does not exist; the whole world is like one family, one cannot say that it is the other; the vast land of Kyushu, one cannot say that it is this. Therefore, those who travel in it cannot measure its depth, and those who tread in it cannot exhaust its thickness. In addition, auspicious signs such as the three-legged crow, the nine-tailed fox, the red sparrow, and the green turtle appear one after another. This is the great way to promote benevolence and righteousness, the light fills all directions, the auspicious signs gather, and the deep blessings are endless. Is it because the sage's virtue is not clear enough, and the court's virtuous men are not numerous enough, that they still believe in the sayings of ghost records and spread the words of shamans?

However, the emperor's dignity has reached the ultimate unity of heaven and man, and the king's

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之名盡霸功之業。當受命神宗。廓風化于寰宇。封禪山嶽。報成功于天地。不見鬼言豫經論之始。曾無詭說達致遠之宗。徒訛惑生民敗傷王教。真俗擾動歸正無從。惟孔子貴知命。伯陽去奇尚。奚取鬼符望致其壽。若言受之必益。今佩符道士悉可長年。無錄生民並應短壽。事既不徴。何道之有。

明典真偽第十(兩經實談為真三洞誕謬為偽)

問。老經五千最為淺略。上清三洞乃是幽深。且靈寶禁經天文玉字。超九流越百氏。儒統道家豈及此乎。

答。老子道經樸素可崇。莊生內篇宗師可領。暨茲已外製自凡情。黃庭元陽采撮法華以道換佛。改用尤拙。靈寶創自張陵。吳赤烏之年始出。上清肇自葛玄。宋齊之間乃行。尋聖人設教本為招勸。天文大字何所詮談。始自古文大小兩篆。以例求之都不相似。陽平鬼書於是乎驗。晉元康中。鮑靖造三皇經被誅。事在晉史。後人諱之。改為三洞。其名雖變厥體尚存。猶明三皇以為宗極。斯皆語出凡心寔知非教。不關聖口豈是典經。而張葛之徒。皆雜符禁化俗。怪誕違爽無為。哀哉吁何乃指蟲跡欲比倉文。以毒乳而方甘露乎(依張魯蜀記。凡有二十四治。而陽平一治最為大者。今道士上章及奏符厭。皆稱陽平。重其本故也。以上清為洞玄。靈寶為洞真。三皇為洞

【現代漢語翻譯】 現代漢語譯本 斷絕了憑藉武力建立霸業的途徑。應當接受天命，傚法神聖的君主，在天下推行美好的風俗教化，在封禪祭祀山嶽時，向天地報告功績。我沒有看到《鬼言豫經論》的開端，也從未有荒誕的說法能達到深遠的宗旨。只是用虛假的說法迷惑百姓，敗壞損傷王者的教化，使真與俗相互擾亂，歸於正道無從談起。只有孔子才重視認識天命，老子（伯陽）才推崇去除奇異之物。為何要採取鬼符，希望以此來達到長壽的目的呢？如果說佩戴鬼符必定有益處，那麼現在佩戴鬼符的道士都應該長壽，沒有佩戴鬼符的百姓都應該短壽。這件事既然沒有應驗，又有什麼道理可言呢？

辨明經典真偽第十（兩部經書實為真，三洞經典荒誕謬誤為假）

問：老子的《道德經》五千言最為淺顯簡略，上清、三洞的經典才是幽深玄妙。而且靈寶的禁經，使用天文玉字，超越了九流百家。儒家的道統，道家的學說，難道能比得上這些嗎？

答：老子的《道德經》樸素而值得崇尚，莊子的《內篇》和《宗師》篇可以領悟其宗旨。除了這些之外，其餘的都是凡人的情感所造作的。黃庭、元陽等經典，採摘拼湊《法華經》，用道教來替換佛教，改動使用得尤其拙劣。靈寶的經典是張陵所創立的，在吳國赤烏年間才開始出現。上清的經典是葛玄所開創的，在宋齊年間才開始流行。追溯聖人設立教化的本意，是爲了招引勸導世人。天文大字又能詮釋談論什麼呢？文字最初是從古文、大篆、小篆演變而來，按照這個規律來推求，（靈寶經文中的天文玉字）都和這些文字不相似。陽平的鬼書由此可以得到驗證。晉朝元康年間，鮑靖偽造《三皇經》而被處死，這件事記載在《晉書》中。後人爲了避諱這件事，就改名為三洞。它的名稱雖然改變了，但它的本質依然存在，仍然以三皇作為最高的宗旨。這些都是出自凡人的想法，確實不是聖人的教義。不是聖人所說的話，怎麼能算是經典呢？而張陵、葛玄之流，都雜以符箓禁咒來迷惑世俗，怪誕荒謬，違背了無為的原則。可悲啊！為什麼要把蟲子的痕跡比作倉頡創造的文字，用有毒的乳汁來比作甘甜的甘露呢？（根據張魯《蜀記》記載，總共有二十四治，而陽平治是其中最大的一個。現在道士上章以及奏符厭，都稱陽平，是重視它的根本的緣故。以上清為洞玄，靈寶為洞真，三皇為洞神。）

【English Translation】 English version It severed the path of establishing hegemony through military might. One should accept the mandate of Heaven, emulate the divine rulers, and promote virtuous customs and education throughout the realm. During the Feng and Shan sacrifices to the mountains, one should report achievements to Heaven and Earth. I have not seen the beginning of the 'Ghost Words of Prophecy and Discourse,' nor has any absurd claim ever achieved a profound purpose. It merely uses false statements to deceive the people, corrupting and damaging the teachings of the king, causing confusion between truth and falsehood, making it impossible to return to the right path. Only Confucius valued understanding destiny, and Laozi (Boyang) advocated removing strange things. Why take ghost talismans, hoping to achieve longevity through them? If wearing ghost talismans is sure to be beneficial, then all Taoists who wear ghost talismans should be long-lived, and all people who do not wear ghost talismans should be short-lived. Since this matter has not been verified, what reason is there to speak of it?

Chapter Ten: Distinguishing the Truth and Falsehood of Scriptures (Two Scriptures are Truly Real, the Three Caverns are Absurd and False)

Question: Laozi's 'Tao Te Ching' of five thousand words is the most shallow and simple, while the scriptures of Shangqing and the Three Caverns are profound and mysterious. Moreover, the forbidden scriptures of Lingbao use celestial jade characters, surpassing the Nine Schools and the Hundred Families. Can the Confucian tradition and the Taoist doctrines compare to these?

Answer: Laozi's 'Tao Te Ching' is simple and worthy of reverence, and Zhuangzi's 'Inner Chapters' and 'Mastering Life' can be understood for their principles. Apart from these, the rest are fabricated from the emotions of ordinary people. The 'Yellow Court,' 'Primal Yang,' and other scriptures, pick and choose from the 'Lotus Sutra,' using Taoism to replace Buddhism, making changes and using them particularly clumsily. The Lingbao scriptures were created by Zhang Ling and only began to appear during the Chiwu era of the Wu kingdom. The Shangqing scriptures were initiated by Ge Xuan and only became popular during the Song and Qi dynasties. Tracing back to the original intention of the sages in establishing teachings, it was to attract and encourage the people. What can celestial characters explain and discuss? Writing initially evolved from ancient script, greater seal script, and lesser seal script. According to this rule, (the celestial jade characters in the Lingbao scriptures) are not similar to these scripts. The ghost writings of Yangping can be verified from this. During the Yuankang era of the Jin dynasty, Bao Jing was executed for forging the 'Three Sovereigns Scripture.' This matter is recorded in the 'Book of Jin.' Later generations changed the name to the Three Caverns to avoid mentioning this matter. Although its name has changed, its essence remains, still taking the Three Sovereigns as the highest principle. These are all from the thoughts of ordinary people and are certainly not the teachings of the sages. If they are not the words of the sages, how can they be considered scriptures? And the likes of Zhang Ling and Ge Xuan all mixed in talismans and incantations to deceive the world, being bizarre and absurd, violating the principle of non-action. Alas! Why compare the traces of insects to the writings created by Cangjie, and compare poisonous milk to sweet nectar? (According to Zhang Lu's 'Records of Shu,' there were a total of twenty-four administrations, and the Yangping administration was the largest among them. Now, Taoists present memorials and talismans, all referring to Yangping, valuing its origin. Shangqing is considered the Cavern of Mystery, Lingbao is considered the Cavern of Perfection, and the Three Sovereigns are considered the Cavern of Divinity.)

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神故曰三皇)。

問。道經幽簡本接利人。佛經顯博源拔鈍士。窮理徴事皎然可見。

答曰。釋典洸洸幽顯並蘊。玄章浩浩廣略俱通。大智度曰。為利人略說。為解義故。為利人廣說。為誦持故。為鈍人略說。為誦持故。為鈍人廣說。為解義故。(如般若一座敷玄鷲岳。及其階益乃)數十週。智典既然余經皆爾。通言博在其鈍。何誣之甚。香城金簡龍宮玉牒天上人間釋典何量。八音部帙其數無邊。十二該之罄無不盡。可謂詩篇三百。蔽者一言。以此例之。廣略可見。詳其道經三十六部廣則定廣無略可收。即是純鈍何利之有。廣而可略則非定廣。略而可廣則非定略。釋典之深。於是乎在。

教旨通局第十一(典康世治而不出生死為局。近比王化而遠期出世為通)

問。姬孔立教。可以安上治民移風易俗。老莊談玄。可以歸淳反素息尚無為。為化足矣。何假胡經。又簪抽發削毀容易姓。可以化彼強夷。不可施之中夏。其猶車可陸運不可泛流。船可水行不宜陸載。佛經怪誕大而無徴。怖以地獄。則使怯者寒心。誘以天堂。則令愚者虛企。豎說塵劫尚云不遙。傍談沙界猶言未遠。或說貧由慳至富藉施來。貴因恭恪賤興侮慢。慈仁不殺則壽命延長。多殘掠獵則年算減夭。尋討云云。難相符允。竊見好施

【現代漢語翻譯】 現代漢語譯本： （神，所以叫做三皇）。 問：道教的經典《幽簡本》適合引導聰明人，佛教的經典顯明廣博，適合啓發愚鈍的人。窮究事理，考察事蹟，清清楚楚，明明白白。 答：佛教的經典浩瀚深廣，幽深和顯明並存。玄妙的篇章浩大精深，廣博和簡略都貫通。《大智度論》說：『爲了聰明人，簡略地說；爲了理解意義的緣故。爲了聰明人，廣泛地說；爲了誦讀和受持的緣故。爲了愚鈍的人，簡略地說；爲了誦讀和受持的緣故。爲了愚鈍的人，廣泛地說；爲了理解意義的緣故。』（例如《般若經》一座，在靈鷲山宣講玄妙的道理，以及聽講受益的人）有數十週。智慧的經典尚且如此，其餘的經典都是這樣。總的說來，廣博在於啓發愚鈍的人，怎麼能這樣誣衊它呢？香城（指佛寺）的金簡，龍宮的玉牒，天上人間的佛教經典有多少啊！八音（指各種聲音）的部帙，它的數量沒有邊際。用十二部經來概括，沒有不包括在內的。可以說是《詩經》三百篇，可以用一句話來概括。用這個來類比，廣博和簡略就可以明白了。詳細考察道教的經典三十六部，廣博是確定的，沒有簡略可以概括。這就是純粹的愚鈍，有什麼利益可言呢？廣博而可以簡略，就不是確定的廣博；簡略而可以廣博，就不是確定的簡略。佛教經典的深奧，就在於此。 教旨通局第十一（典章可以使社會安定，但不能使人脫離生死輪迴，這是侷限。接近於世俗的王道教化，而最終期望脫離世俗，這是通達）。 問：姬（周朝）孔（孔子）創立的儒教，可以安定君主，治理人民，移風易俗。老子、莊子談論玄妙的道理，可以使人迴歸淳樸，返璞歸真，停止追求，崇尚無為。這些教化足夠了，為什麼還要憑藉佛教的經典呢？而且剃掉頭髮，削弱身體，改變姓氏，容易用來教化那些強悍的邊遠民族，不能施用於中原地區。這就像車可以在陸地上行駛，不能在水上漂浮；船可以在水上航行，不適合在陸地上裝載。佛教的經典怪誕虛妄，大而沒有證據。用地域來恐嚇人，就使膽怯的人寒心；用天堂來引誘人，就使愚蠢的人空虛地盼望。豎著說塵劫（kalpa）的時間，還說不遙遠；橫著談論沙界（lokadhatu），還說不遙遠。或者說貧窮是因為吝嗇造成的，富有是憑藉佈施得來的；尊貴是因為恭敬謹慎，卑賤是因為侮辱怠慢。慈悲仁愛不殺生，那麼壽命就延長；經常殘害掠奪，那麼壽命就減少。尋找探討這些說法，難以相互符合和允許。我私下看到喜歡佈施

【English Translation】 English version: (Therefore, the gods are called the Three Sovereigns). Question: The Daoist scripture 'You Jian Ben' (Hidden and Simple Text) is suitable for guiding intelligent people, while the Buddhist scripture is clear, broad, and suitable for enlightening dull people. Exhaustively investigating principles and examining events, everything is clear and understandable. Answer: The Buddhist scriptures are vast and profound, with both the hidden and the manifest coexisting. The mysterious chapters are grand and deep, encompassing both breadth and conciseness. The 'Mahaprajnaparamita Sutra' (Great Wisdom Sutra) says: 'For intelligent people, speak briefly; for the sake of understanding the meaning. For intelligent people, speak extensively; for the sake of reciting and upholding. For dull people, speak briefly; for the sake of reciting and upholding. For dull people, speak extensively; for the sake of understanding the meaning.' (For example, the 'Prajna Sutra' session, expounding the profound principles on Vulture Peak (Grdhrakuta), and the people who listened and benefited) lasted for dozens of weeks. The wisdom scriptures are like this, and so are the rest of the scriptures. Generally speaking, breadth lies in enlightening dull people, how can you slander it like this? The golden tablets of Xiangcheng (referring to Buddhist temples), the jade documents of the Dragon Palace, how many Buddhist scriptures are there in heaven and on earth! The sections of the eight kinds of sounds (referring to various sounds), their number is boundless. Summarizing with the twelve divisions of scriptures, nothing is not included. It can be said that the three hundred poems of the 'Book of Poetry' can be summarized in one sentence. Using this analogy, breadth and conciseness can be understood. Examining in detail the thirty-six sections of the Daoist scriptures, breadth is certain, and there is no conciseness to summarize. This is purely dull, what benefit is there? If it is broad and can be concise, then it is not certain breadth; if it is concise and can be broad, then it is not certain conciseness. The profundity of the Buddhist scriptures lies in this. Chapter Eleven: The Scope of Teachings (The canons can stabilize society but cannot liberate people from the cycle of birth and death, which is a limitation. Approaching the secular kingship and civilization, while ultimately hoping to break away from the secular world, this is thoroughness). Question: The Confucianism established by Ji (Zhou Dynasty) and Kong (Confucius) can stabilize the monarch, govern the people, and change customs. Laozi and Zhuangzi talk about profound principles, which can make people return to simplicity, return to their original nature, stop pursuing, and advocate non-action. These teachings are enough, why rely on Buddhist scriptures? Moreover, shaving hair, weakening the body, and changing surnames are easy to use to civilize those strong and remote ethnic groups, but cannot be applied to the Central Plains. It's like a car can run on land but cannot float on water; a boat can sail on water but is not suitable for loading on land. The Buddhist scriptures are bizarre and false, large and without evidence. Frightening people with hell makes the timid feel cold; tempting people with heaven makes the foolish hope in vain. Speaking vertically about the time of kalpas, they still say it is not far away; talking horizontally about lokadhatu, they still say it is not far away. Or they say that poverty is caused by stinginess, and wealth comes from giving; nobility is due to respect and prudence, and lowliness is due to insult and laziness. Compassion and kindness, not killing, then life is prolonged; frequent harm and plunder, then life is shortened. Searching and exploring these statements, it is difficult to be mutually consistent and permissible. I privately see that those who like to give

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不害貧而早終。慳貪多殺富而長壽。禪戒苦節嬰羅疹患。坑殘至廣封賞始隆。信謂苦惱由惑而生。爵祿因殺而得。其猶種角生葦。母子乖張。牛毛生蒲。因果不類。雖言業報無以愜心。徒說將來何殊系影。未若陶甄稟于自然。森羅均于獨化。忽焉自有恍爾而無。吉兇任運離合非我。人死神滅其猶若燈膏明俱盡知何所至。胡勞步驟于空談之際。馳騁于無驗之中。

答曰。異哉子之所陳。何其鄙也。果以拘纏窞井封守一方故耳。孟子曰。人之所知。未若人之所不知信矣。吾當告子。古之明大道者。五變而形名可舉。九變而賞罰可言。所以方內階漸猶未可頓者也。至於釣弋順時禁四民之暴。三軀之禮顯王跡之仁。可謂美矣未盡善也。尋先生製作局云寰㝢。天分十二野極流沙。地列九州西窮黑水。談遺過去辯略未來。事盡一生未論三世。豈聖達之不知。信嘉緣之未構。釋迦發窮源之真唱。演大哀之洪慈。上極聖人下及蜫蟻。等行不殺。仁人之至也。若乃道包真俗義冠精靈。移仁壽于菩提。徙教義于權實。使宗虛者悟空空之旨。存有者進戒定之權。於是慧光遐照。莊王因睹夜明。靈液方津。明帝以之神夢(春秋左傳曰。魯莊公七年歲次甲午四月辛卯。夜恒星不見星隕如雨。即周莊王十年也。莊王別傳曰。王遂即易筮之云。

【現代漢語翻譯】 現代漢語譯本：不做好事反而貧窮且早逝，吝嗇貪婪且殺戮過多的人反而富有且長壽。修習禪定、持守戒律、過著艱苦節儉生活的人反而身患疾病。挖掘墳墓、殘害生命的人反而能得到封賞並逐漸興盛。人們相信痛苦煩惱是由迷惑產生，爵位俸祿是通過殺戮獲得。這就像想要種角卻長出蘆葦，母子關係乖張悖逆；想要牛毛卻長出蒲草，因果關係完全不相符。即使談論業報也無法使人信服，徒勞地談論未來與對著影子說話有什麼區別？不如傚法陶匠的造物，一切都出于自然，世間萬物都遵循著自身的變化規律。忽然出現又忽然消失，吉兇禍福都聽憑命運安排，與我無關。人死後神識消滅，就像燈油燃盡燈光熄滅，誰知道會到哪裡去呢？又何必在空談中浪費時間，在無法驗證的事情上白費力氣呢？

回答說：你的說法真是太奇怪了，怎麼如此淺薄呢！這都是因為你被侷限在狹小的天地裡，像井底之蛙一樣，只看到一方天空。孟子說：『人們所知道的，不如人們所不知道的多』，這話真是可信啊！我來告訴你，古代那些通達大道的人，經過五次變化才能確定事物的名稱，經過九次變化才能制定賞罰制度。所以，在一定的範圍內，人們只能逐步地認識事物，而不能一下子就完全明白。至於釣魚打獵要順應時節，禁止百姓的暴行，以及用三牲祭祀來顯示君王的仁慈，這可以說是很好了，但還不夠完美。再看以前的聖人制作的典章制度，範圍涵蓋整個宇宙，將天分為十二個區域，最遠到達流沙之地；將地分為九州，西邊到達黑水。他們談論過去的事情，辯論未來的趨勢，窮盡一生也只是討論人的一生，沒有談論三世輪迴。難道是聖人賢達不知道嗎？是因為殊勝的因緣還沒有成熟。釋迦牟尼佛發出了窮究根源的真實之聲，宣揚廣大的慈悲之心，上至聖人，下至昆蟲螞蟻，都平等地奉行不殺生，這是仁愛之人的最高境界啊！佛法包含真諦和俗諦，道義超越了精靈鬼怪，將仁愛和壽命歸於菩提覺悟，將教義從權宜之計提升到真實境界，使那些崇尚虛無的人領悟到空性之空的真諦，使那些執著于有的人能夠修習戒律和禪定。於是，智慧的光芒照耀四方，莊王因此看到了夜明珠的光芒，甘露開始流淌，漢明帝因此做了神奇的夢（《春秋左傳》記載，魯莊公七年，歲次甲午四月辛卯，夜晚恒星不見，有星如雨般隕落，即周莊王十年。《莊王別傳》記載，莊王於是占卜，卦象顯示……）

【English Translation】 English version: Not doing good deeds leads to poverty and early death, while being stingy, greedy, and committing many killings leads to wealth and longevity. Practicing meditation, upholding precepts, and living a frugal life leads to illness. Digging up graves and harming lives leads to rewards and gradual prosperity. People believe that suffering arises from delusion, and that rank and salary are obtained through killing. This is like trying to grow horns but growing reeds instead, a perverse mother-child relationship; trying to grow cow hair but growing cattails instead, a completely mismatched cause and effect. Even talking about karma cannot convince people, and talking about the future is no different from talking to a shadow. It is better to emulate the potter's creation, where everything arises from nature, and all things follow their own laws of change. Suddenly appearing and suddenly disappearing, good fortune and misfortune are left to fate, and have nothing to do with me. When a person dies, their consciousness vanishes, like the lamp oil burning out and the light going out, who knows where it goes? Why waste time in empty talk, and waste effort on unverifiable things?

The answer is: How strange are your words, how shallow! This is because you are confined to a small world, like a frog at the bottom of a well, only seeing one side of the sky. Mencius said: 'What people know is less than what they do not know,' these words are truly believable! I will tell you, those who understand the great Dao in ancient times, after five changes can determine the names of things, and after nine changes can establish reward and punishment systems. Therefore, within a certain range, people can only gradually understand things, and cannot fully understand them all at once. As for fishing and hunting in accordance with the seasons, prohibiting the violence of the people, and using the three sacrificial animals to show the king's benevolence, this can be said to be very good, but it is not perfect. Furthermore, the sages of the past created codes and systems that covered the entire universe, dividing the sky into twelve regions, reaching as far as the shifting sands; dividing the earth into nine provinces, reaching the Black Water in the west. They talked about the past, debated future trends, and exhausted their lives discussing only one lifetime, without discussing the three lifetimes of reincarnation. Is it that the sages and wise men did not know? It is because the auspicious conditions had not yet matured. Shakyamuni Buddha uttered the true sound of investigating the source, and proclaimed the great compassion, from the sages above to the insects and ants below, all equally practiced non-killing, this is the highest state of benevolence! The Dharma encompasses truth and convention, and righteousness transcends spirits and ghosts, attributing benevolence and longevity to Bodhi enlightenment, and elevating the teachings from expedient means to the realm of truth, enabling those who worship emptiness to understand the true meaning of emptiness, and enabling those who cling to existence to cultivate precepts and meditation. Thus, the light of wisdom shines in all directions, King Zhuang therefore saw the light of the night-shining pearl, and the nectar began to flow, Emperor Ming of Han therefore had a miraculous dream (The 'Spring and Autumn Annals' records that in the seventh year of Duke Zhuang of Lu, in the year Jiawu, on the Xinmao day of the fourth month, the stars were not visible at night, and stars fell like rain, which was the tenth year of King Zhuang of Zhou. The 'Separate Biography of King Zhuang' records that King Zhuang then divined, and the divination showed...)

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西域銅色人出世。所以夜明非中夏之災也。案佛經。如來四月八日入胎。二月八日生。亦二月八日成道。生及成佛皆放光明。而云出世即成佛年也。周以十一月為正。春秋四月即夏之二月也。依天竺用正與夏同。杜預用晉歷算。辛卯二月五日也。安共董奉忠用魯歷算。即二月七日。用前周曆算。即二月八日也。又依什法師年紀及石柱銘。並與春秋符同。如來周桓王五年歲次乙丑生。桓王二十三年歲次癸未出家。莊王十年歲在甲午成佛。襄王十五年歲在甲申滅度。至今一千二百五年)良謂遂通資感悟涉藉緣。運值百齡齊均萬劫。於是秦景西使而摩滕東逝。道暢皇漢之朝。訓敷永平之祀。物無爝螢人斯草偃。始知放華猶昏。而文宣未旭者也。吾子初云其同。而未識其異。故知始之所同者非同。末之所異者非異。何則修淳道者務在反俗。俗既可反道則可淳。反俗之謨莫先剃落。而削髮毀容事存高素。辭親革愛趣聖之方。祛嗜慾於始心。忘形骸於終果。何眷戀乎三界。豈留連於六道。太伯文身斷髮。匪是西夷。范䗍易姓改名。寧非東夏。近讓千乘。論語稱其至德。遠辭九宅。寧羅氏族之拘。故阿含經曰。四姓出家同一釋種。莊子舟車之喻譬。以古今猶禮有損益樂有相㳂。吾子何為濫云國土。惟聖教無方。不以人天乖應。妙化無

外。豈以華戎阻情。是以一音演唱萬品齊悟。豈以夷夏而為隔哉。維摩經曰。佛以一音演說法。眾生隨類各得解。夫讖介之惡歷劫不亡。毫釐之善永為身用。但禍福相乘不無倚伏。得失相襲輕重冥傳。福成則天堂自至。罪積則地獄斯臻。此乃必然之數。無所容疑。若造善於幽得報于顯。世謂陰德。人咸信矣。造惡于顯得報于幽。斯理盡然。寧不信也。易曰。積善必有餘慶。積惡必有餘殃。而商臣肆惡乃獲長壽。顏子庶幾而致早終。伯牛含沖和而納疾。盜跖抱兇悖而輕強。斯皆善惡無徴生茲網惑。若無釋教則此涂永躓矣。

經曰。業有三報。一者現報。二者生報。三者后報。現報者。善惡始於此身。苦樂即此身受。生報者。次身便受。后報者。或二生或三生百千萬生。然後乃受。受之無主必由於心。心無定司必感於事。緣有強弱。故報有遲速。故經曰。譬如負債強者先牽。此因果之賞罰。三報之弘趣。自非通才達識。罕得其門。世或有積善而得殃。或有兇邪而致慶。此皆現業未熟而前報已應。故曰。貞祥遇禍妖孽享福。疑似之嫌於是乎在。斯則顏子短壽。運鐘在昔。今之積德利在方將。盜跖長年。酬于往善。今之肆惡衰在未來。注曰。楚穆王字商臣。楚成王之太子。世有殺父之愆。謚之為穆。名實之差起於此矣。

此皆生后二報。非現報也。故經曰。雜業故雜受。如歌利王之刖羼提。現被霹靂。末利夫人供養須菩提。見為王后。若斯之流。皆現報也。子云。多殘為富貴之因。持戒為患疾之本。經有成通。可得而言矣。或有惡緣發善業。多殺而致爵。或有善緣發惡業。多禪戒而獲病。病從惡業而招。豈修善而得。貴從善業而興。非坑殘所感。故論曰。是緣不定非受不定。受定者言。因不可變也。其猶種稻得稻。必不生麥。麥雖不生。不可陸種。地為緣也。稻即因矣。然因果浩博。諒難詳究。依經成言略標二種。一者生業。二者受業。俱行十善同得人身。生業也。貧富貴賤聰鈍短長。受業也。故施獲大富慳致貧窮。忍得端正瞋招醜陋。相當因果也。惟業報理微通人尚昧。思不能及。邪見是興。或說人死神滅更無來生(斷見也)或云聚散莫窮心神無間(常見也)或言吉兇苦樂皆天所為(他因外道)或計諸法自然不由因得(無因外道)果。以禍福之數交謝於六府。苦樂之報迭代而兩行。遂使遇之者非其所對。乃謂名教之書無宗于上。善惡報應無徴于下。若能覽三報以觀窮通之分。則尼父不答。仲由斷可知矣。是故文子稱黃帝之言曰。形有糜而神不化。以不化乘化其變無窮。又嬴博之葬曰。骨肉歸乎地。而神氣無不之。釋典曰。識神無形

假乘四蛇。形無常主神無常家。斯皆神馳六道之明證。形盡一生之朗說。未能信經希詳軒誥。因茲而觀。佛經所以越六典絕九流者。豈不以疏神達要陶鑄靈府窮原盡化水鏡無垠者矣。

依法除疑第十二(法有常楷。人無定則若能依法則眾疑自除)

於是。童子愀然而怒曰。仆聞釋典沖深非。名教所議。玄風悠邈。豈器象所該。故染漬風流者。脫形梏於始心。研窮理味者。蕩心塵於終慮。抗志與夷皓齊蹤。潔己與嚴鄭等跡。忽榮譽去嗜慾。然釋訓稍陵競為奢侈。上減父母之資。下損妻孥之分。齋會盡肴膳之甘。塔寺極莊嚴之美。罄私家之年儲。費軍國之資實。然諸沙門秀異者寡。受茲重惠未能報德。或墾植田圃與農夫等流。或估貨求財與商民爭利。或交託貴勝以自矜豪。或占算吉兇殉于名譽。遂使澄源漸濁流浪轉渾。仆所以致怪。良在於斯。覬欲清心佛法鉆仰餘風。睹此悵然洗心無托。先生憮然而笑曰。余聞麟介之物。不達皋壤之事。毛羽之族。豈識流浪之形。類異區分固其宜耳。惟十性淵博含生等有。二諦該深物我斯貫。辯有也則九道森然。談空也則萬像斯寂。故般若曰。色即薩婆若。薩婆若即色。然色是無知之頑質。薩婆若諸佛之靈照。論有居然無別。言無一而莫異。極矣哉極矣哉。老氏之虛無乃有外

【現代漢語翻譯】 現代漢語譯本：如同駕馭四條毒蛇。形體沒有永恒的主人，精神沒有固定的歸宿。這些都是精神在六道中馳騁的明顯證據，也是形體終將消亡的清楚說明。如果不能相信佛經，希望詳細研讀軒轅黃帝的著作。由此而觀，佛經之所以超越六經，勝過諸子百家，豈不是因為它能疏通精神，通達要旨，陶冶心靈，窮究本源，達到變化，如水鏡般沒有邊際嗎？

依法除疑第十二（佛法有其常有的準則，而人卻沒有固定的行爲規範，如果能夠依照佛法，那麼眾多的疑惑自然消除）

於是，童子神色嚴肅地憤怒說道：『我聽說佛經深奧精微，不是儒家名教所能議論的；玄妙的風尚悠遠深長，不是有形之物所能概括的。所以那些沉浸於佛法風流的人，一開始就擺脫了形體的束縛；那些研究窮盡佛理的人，最終洗滌了心中的塵埃。他們高尚的志向與伯夷、叔齊齊名，純潔的品行與嚴遵、鄭均等同。他們輕視榮譽，拋棄嗜慾。然而，現在的佛教教義逐漸衰落，競相追求奢侈，上面減少供養父母的財物，下面損害妻子兒女的份額。齋會時吃盡美味佳餚，塔寺極盡莊嚴華麗之美，耗盡私家的多年積蓄，浪費國家軍隊的物資。然而，那些出類拔萃的沙門卻很少，他們接受了如此厚重的恩惠卻不能報答恩德。有的人開墾田地，與農民一樣勞作；有的人估價貨物，求取錢財，與商人爭奪利益；有的人勾結權貴，以此來炫耀自己；有的人占卜算卦，追求名譽。於是使得清澈的源頭漸漸變得渾濁，流淌的河水越來越污濁。我之所以感到奇怪，原因就在於此。我本想清凈內心，鉆研佛法，仰慕佛法的遺風，但看到這些情況，感到悵然若失，洗滌心靈也無所依託。』先生聽后，淡然一笑說道：『我聽說麒麟和甲蟲之類的動物，不瞭解高山和平原的事情；鳥類和有羽毛的動物，哪裡知道水流和浪潮的形狀。物種類別的不同，區分是應該的。只有佛性包含十法界，淵博深厚，包含一切眾生，平等對待；二諦（世俗諦和勝義諦）涵蓋深遠，事物與我相互貫通。辯論『有』，那麼九道（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）森然存在；談論『空』，那麼萬象都歸於寂靜。所以《般若經》說：『色即是薩婆若（Sarva-jna，一切智），薩婆若（Sarva-jna，一切智）即是色。』然而，色是無知的頑固物質，薩婆若（Sarva-jna，一切智）是諸佛的靈明照耀。論『有』，竟然沒有差別；言『無』，一切又都不相同。太深刻了，太深刻了！老子的虛無，只是在『有』的外面。

【English Translation】 English version: It is like riding four poisonous snakes. The form has no permanent master, and the spirit has no fixed home. These are clear proofs of the spirit roaming in the six realms (Gati), and a clear explanation of the eventual demise of the form. If one cannot believe in the Buddhist scriptures, it is hoped that one will study the writings of Emperor Xuan Yuan in detail. From this perspective, isn't it because the Buddhist scriptures surpass the Six Classics and excel the Nine Schools of Thought because they can dredge the spirit, reach the essence, cultivate the mind, explore the origin, achieve transformation, and be as boundless as a water mirror?

Chapter 12: Eliminating Doubts by Relying on the Dharma (The Dharma has its constant principles, but people do not have fixed norms. If one can follow the Dharma, then all doubts will naturally be eliminated)

Thereupon, the young man said with a solemn and angry expression: 'I have heard that the Buddhist scriptures are profound and subtle, not to be discussed by Confucianism; the profound style is distant and long, not to be encompassed by material forms. Therefore, those who are immersed in the elegance of Buddhism, from the beginning, get rid of the shackles of the form; those who study and exhaust the principles of Buddhism, eventually wash away the dust in their hearts. Their lofty aspirations are on par with Yi and Qi (Bo Yi and Shu Qi), and their pure conduct is equal to Yan Zun and Zheng Jun. They despise honor and abandon desires. However, the current Buddhist teachings are gradually declining, competing for luxury, reducing the wealth to support parents above, and harming the share of wives and children below. During vegetarian gatherings, they eat all kinds of delicacies, and the pagodas and temples are extremely solemn and beautiful, exhausting the family's savings for many years and wasting the country's military resources. However, there are few outstanding monks who receive such great favors but cannot repay the kindness. Some cultivate fields, working like farmers; some estimate goods, seeking wealth, competing for profits with merchants; some collude with powerful people to flaunt themselves; some practice divination, pursuing fame. Thus, the clear source gradually becomes turbid, and the flowing water becomes increasingly polluted. The reason why I feel strange is precisely this. I originally wanted to purify my heart, study Buddhism, and admire the legacy of Buddhism, but seeing these situations, I feel lost and have nowhere to rely on to cleanse my heart.' The gentleman smiled indifferently and said: 'I have heard that animals like unicorns and beetles do not understand the affairs of mountains and plains; how can birds and feathered creatures know the shape of water flows and waves? The difference in the types of things, the distinction is appropriate. Only the Buddha-nature contains the ten realms (Ten realms of existence), is profound and deep, contains all living beings, and treats them equally; the two truths (conventional truth and ultimate truth) cover far and wide, and things and self penetrate each other. Arguing 'existence,' then the nine paths (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) exist distinctly; talking about 'emptiness,' then all phenomena return to stillness. Therefore, the Prajna Sutra says: 'Form is Sarva-jna (Sarva-jna, all-knowing), Sarva-jna (Sarva-jna, all-knowing) is form.' However, form is an ignorant and stubborn substance, and Sarva-jna (Sarva-jna, all-knowing) is the spiritual illumination of all Buddhas. Arguing 'existence,' there is actually no difference; speaking of 'non-existence,' everything is different. How profound, how profound! Lao Tzu's nothingness is only outside of 'existence.'

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而張義。釋師之法性乃即色而游玄。游玄不礙於器象。何緣假之可除。即色而冥乎法性。則境智而俱寂般若曰。不壞假名而說諸法實相。維摩曰。但除其病而不除法。信哉此道。孰可逮乎。故能拯溺俗于沈流。拔幽根于重劫。遠開三乘之津。廣辟天人之路。夫大士建行。以檀度為先。標榜宗極。以塔寺為首。施而有報。匪成虛費。惠而有德。豈曰空為。且精微稍薄。華侈漸興。失在物懷。何關聖慮。故崇軒玉璽。非堯舜之心。翠居麗食。豈釋迦之意。今大周馭㝢淳風遐被。振道綱於六合。佈德網於八荒。川無扣浪之夫。谷無含難之士。四民咸安其業。百官各盡其分。嘉穀委于中田。倉庫積而成朽。方將擊壤以頌太平。鼓腹而觀盛化。吾子何拘妄慮窮竭。古人嘆曰。才之為難。信矣。孔門三千並海內翹秀。簡充四科數不盈十。其中伯牛惡疾。回也夭極。商也慳吝。賜也貨殖。求也聚斂。由也兇愎。而舉世推載。為人倫之宗。欽尚高軌。為搢紳之表。百代慕其遺風。千戴仰其景行。至於沙門苦相駁節。蓋髮膚微嗣世人之所重。而沙門遺之如脫屣。名位財色有情之所滯。而沙門視之如秕糠。斯乃忍人所不能忍。去人所不能去。可謂超世之津樑。弘道之勝趣也。錄其脫俗之誠。足消四事。采其高尚之跡。可報四恩。況優於此者

【現代漢語翻譯】 現代漢語譯本： 至於張義所說，解釋僧侶的法性，乃是在色相之中體悟玄妙。體悟玄妙並不妨礙器物的形象，為何要假設可以去除呢？在色相之中冥合於法性，那麼境界和智慧都寂靜無為。《般若經》說：『不捨棄假名而宣說諸法的真實相。』《維摩詰經》說：『只是去除他的疾病，而不是去除法。』確實是這樣的道理，誰能夠達到呢？所以能夠拯救沉溺於世俗洪流中的人們，拔出深埋于累劫之中的幽暗根源，遠遠地開闢通往三乘的道路，廣闊地開闢天人和阿修羅的道路。大菩薩建立修行，以佈施為先；標榜宗門的極致，以建造佛塔和寺廟為首要。佈施而有回報，並非是虛假的耗費；給予恩惠而有德行，怎麼能說是空無作為呢？況且（現在）精細微妙的東西逐漸衰薄，奢侈浮華的風氣漸漸興起，這是世俗之人的想法，與聖人的考慮有什麼關係呢？所以高大的宮殿和玉璽，不是堯舜所追求的；華麗的住所和美味的食物，也不是釋迦牟尼佛的本意。如今大周王朝統治天下，淳厚的風俗遠播四方，振興佛法的綱紀于天下，佈施恩德之網於四面八方，河流中沒有強行拉船的人，山谷中沒有含冤受屈的百姓，百姓都安心於自己的事業，百官都盡力做好自己的本分，美好的穀物堆積在田野之中，倉庫里的糧食堆積得陳舊腐朽，即將敲擊土地來歌頌太平盛世，飽食之後觀看盛大的教化。你們又何必拘泥於虛妄的顧慮而窮盡心力呢？古人感嘆說：『人才的難得，確實是這樣啊！』孔子的門徒三千人，都是國內傑出的人才，精簡充實四科的人數也不超過十人。其中伯牛患有惡疾，顏回很早就夭折，子貢吝嗇，子路聚斂財富，子游兇暴固執。但是世人都推崇他們，把他們當作人倫的典範，欽佩他們高尚的品格，把他們當作士大夫的榜樣，百代人都仰慕他們遺留下來的風範，千代人都敬仰他們高尚的德行。至於沙門，他們的苦行與世俗相反，剃除頭髮和面板，這是世人所看重的，而沙門卻像丟掉破鞋一樣拋棄它；名譽地位和錢財美色，是世人所執著的，而沙門卻把它們看作是秕糠。這是常人所不能忍受的，捨棄常人所不能捨棄的。可以說是超越世俗的橋樑，弘揚佛法的殊勝途徑啊！記錄他們脫離世俗的真誠，足以消解四種罪業；採納他們高尚的行為，可以報答父母、眾生、國家和三寶的四種恩情。更何況是比他們更優秀的人呢？

【English Translation】 English version: As for what Zhang Yi said, explaining the Dharma-nature of monks is to realize the profound within form. Realizing the profound does not hinder the appearance of objects, so why assume that it can be removed? Merging with Dharma-nature within form, then both realm and wisdom are silent and inactive. The Prajna Sutra says: 'Without abandoning provisional names, one speaks of the true aspect of all dharmas.' The Vimalakirti Sutra says: 'Only remove the illness, but do not remove the Dharma.' Truly, this is the principle, who can attain it? Therefore, they can save those drowning in the torrent of worldly customs, uproot the dark roots buried in countless kalpas, open the path to the Three Vehicles far and wide, and broadly open the path for gods and humans. Great Bodhisattvas establish practice, with generosity as the first; proclaiming the ultimate of the sect, with building pagodas and temples as the priority. Giving with reward is not a false expense; bestowing kindness with virtue, how can it be said to be empty action? Moreover, (now) the subtle and refined is gradually weakening, and the atmosphere of extravagance is gradually rising. This is the thought of worldly people, what does it have to do with the considerations of the sages? Therefore, tall palaces and jade seals are not what Yao and Shun pursued; luxurious residences and delicious food are not the intention of Shakyamuni Buddha. Now the Great Zhou Dynasty rules the world, and the pure customs are spread far and wide, revitalizing the discipline of Buddhism throughout the world, and spreading the net of virtue in all directions. There are no people forcibly pulling boats in the rivers, and no people suffering injustice in the valleys. The people are all at peace with their own careers, and the officials all do their best to fulfill their duties. Good grains are piled up in the fields, and the grains in the warehouses are piled up and decayed. They are about to strike the earth to sing praises of the peaceful and prosperous age, and watch the grand transformation after being full. Why do you have to stick to false worries and exhaust your efforts? The ancients sighed and said: 'The difficulty of talent is indeed so!' Confucius's three thousand disciples were all outstanding talents in the country, and the number of people who streamlined and filled the four subjects did not exceed ten. Among them, Bo Niu suffered from a serious illness, Yan Hui died early, Zi Gong was stingy, Zi Lu accumulated wealth, and Zi You was fierce and stubborn. But the world respects them, regards them as the model of human relations, admires their noble character, and regards them as the example of the literati. Generations admire the style they left behind, and thousands of generations admire their noble virtues. As for the shramanas (monks), their ascetic practices are contrary to the world, shaving their hair and skin, which is valued by the world, but the shramanas abandon it like discarding worn-out shoes; fame, status, wealth, and beauty are what the world clings to, but the shramanas regard them as chaff. This is what ordinary people cannot endure, and abandoning what ordinary people cannot abandon. It can be said to be a bridge beyond the world, and a supreme path to promote Buddhism! Recording their sincerity in breaking away from the world is enough to dissolve the four sins; adopting their noble deeds can repay the four kinds of kindness of parents, sentient beings, the country, and the Three Jewels. What about those who are better than them?

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乎。夫崑山多玉。尚有礫沙。浮水豐金。寧無土石。沙門之中禪禁寔多。不無五三缺于戒律。正可以道廢人。不應以人廢道。子何睹此遂替釋教。故經曰。依法不依人。依智不依識。不可見紂跖之蹤而忽堯孔之軌。覽調達之跡而忘妙德之風。今當爲子撮言其致。三乘俱出生死。而幽駕大有淺深。九流咸明宇內。沖賾寧無總別。儒經曰。夫孝德之本。教之所由生也。既云德本。道高仁義之跡。教之由生。墳典因之以弘。然則同歸而殊途。一致而百慮。孝慈為總。子何惑焉。儒之為統。子何疑焉。於是童子莞然而悅曰。夫柏梁之構興。乃知茅茨之仄陋。仰日月之彌高。何丘陵之可匹。睹真筌之遼廓。覺世訓之為近。尋二經之實談。悟三張之詭妄。佛生西域形儀罔覿。教流東土得聽餘音。然神蹤曠遠理乖稱謂。因果寂遼信絕名言。今以淺懷得聞高論。銷疑散滯渙若春冰。始知釋典茫茫該羅二諦。儒宗硌硌總括九流。信駭常談無得而稱者矣。仆誠不敏。謹承嘉誨。

廣弘明集卷第八 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第九

大唐西明寺沙門釋道宣撰

辯惑篇第二之五

笑道論(其文廣抄取可笑者)

臣鸞啟。奉敕令詳佛道二教。定其先後淺深同異。臣不

揆疏短。謹具錄以聞。臣竊以佛之與道教跡不同。出沒隱顯變通亦異。幽微妙密未易詳度。且一往相對。佛者以因緣為宗。道以自然為義。自然者無為而成。因緣者積行乃證。守本則事靜而理均。違宗則意悖而教偽。理均則始終若一。教偽則無所不為。案老子五千文辭義俱偉。諒可貴已。立身治國君民之道富焉。所以道有符書厭詛之方。佛禁怪力背哀之術。彼此相形。致使世人疑其邪正。此豈大道自然虛寂無為之意哉。將以後人背本妄生穿鑿故也。又道家方術以昇仙為神。因而誑惑偷潤目下。昔徐福欺妄分國於夷丹。文成五利妖偽于漢世。三張詭惑于西梁。孫恩搔擾于東越。此之巨蠹自古稱誣。以之匡政政多邪僻。以之導民民多詭惑。驗其書典卷卷自違。論其理義首尾無取。昔行父之為人也。見有禮于其君者。敬之如孝子之養父母。見無禮于其君者。惡之如鷹鹯之逐鳥雀。宣尼云。君子之事上也。進思盡忠退思補過。將順其美匡救其惡。故上下能相親也。春秋傳曰。君所謂可而有否焉。臣獻其可以去其否。臣亦何人。奉敕降問敢不實答。其道德二卷可為儒林之宗。所疑紕繆者去其兩端請量刪定。案五千文曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。不笑不名為道。臣輒率下士之見為笑道論三卷合三十

六條。三卷者笑其三洞之名。三十六條者笑其經有三十六部。戰汗上呈心魂失守。謹啟。大周天和五年二月十五日。前司隸母極縣開國伯臣甄鸞啟。笑道論捲上造立天地一年號差舛二元為天人三結士為人四五佛並出五五練生尸六觀音侍老七佛西法陰八笑道論卷中日經不同九崑崙飛浮十法道立官十一稱南無佛十二鳥跡前文十三張騫取經十四日月普集十五大上尊貴十六五穀命鑿十七老子所佛十八敕使瞿曇十九事邪求道二十邪氣亂政二十一誡木枯死二十二笑道論卷下北方禮始二十三害親求道二十四延生年符二十五樁與劫齊二十六隨劫生死二十七服丹金色二十八改佛為道二十九偷佛因果三十道經未出言出三十一五億重天三十二出入威儀三十三道士奉佛三十四道士合氣三十五諸子道書三十六

造立天地一

一太上道君造立天地。初記稱老子。以周幽王德衰。欲西度關。與尹嘉期三年後于長安市青羊肝中相見。老子乃生皇后腹中。至期喜見有賣青羊肝者。因訪見老子從母懷中起。頭鬢皓首身長丈六。戴天冠捉金杖。將尹喜化胡。隱首陽山。紫雲覆之。胡王疑妖。鑊煮而不熱。老君大瞋考殺胡王。七子及國人一分並死。王方伏令國人受化。髡頭不妻受二百五十戒。作吾形香火禮拜。老子遂變形。左目為日右目為月。頭為

【現代漢語翻譯】 現代漢語譯本 六條：三卷本的《笑道論》嘲笑其'三洞'之名。三十六條：三十六條本的《笑道論》嘲笑其經文有三十六部。戰戰兢兢地向上呈報，心神已經失守。謹此稟告。大周天和五年二月十五日，前司隸母極縣開國伯臣甄鸞啟奏。 《笑道論》捲上： 一、造立天地：太上道君創造天地。最初記載稱老子，因為周幽王德行衰敗，想要向西出關。與尹喜約定三年後在長安市青羊肝中相見。老子於是從皇后腹中出生，到期后高興地看到有賣青羊肝的人。因此尋訪見到老子從母親懷中起身，頭鬢雪白，身高一丈六尺，戴著天冠，拿著金杖。將尹喜化為胡人，隱藏在首陽山。紫雲覆蓋其上，胡王懷疑是妖怪，用鍋煮卻不熱。老君大怒，拷打殺死胡王，七個兒子和一部分國人也死了。胡王這才伏罪，命令國人接受教化，剃髮不娶，受二百五十條戒律，製作我的形象，用香火禮拜。老子於是變形，左眼變為太陽，右眼變為月亮，頭變為...

【English Translation】 English version Six Articles: The three-chapter 'Xiao Dao Lun' ridicules its 'Three Caverns' name. Thirty-six Articles: The thirty-six-article 'Xiao Dao Lun' ridicules its scriptures having thirty-six sections. Trembling with fear, I submit this report, my mind completely lost. Respectfully submitted. The fifteenth day of the second month of the fifth year of the Tianhe era of the Great Zhou Dynasty. Your servant Zhen Luan, formerly the Sili and the Earl of Mugixian. 'Xiao Dao Lun', Volume 1: 1. Creation of Heaven and Earth: The Supreme Lord of the Dao created heaven and earth. The initial record refers to Laozi, because the virtue of King You of Zhou declined, and he wanted to go west beyond the pass. He agreed with Yin Xi to meet in the Qingyang liver in the Chang'an market three years later. Laozi was then born from the empress's womb, and when the time came, he was pleased to see someone selling Qingyang liver. Therefore, he sought out and saw Laozi rising from his mother's arms, with white hair and sideburns, a height of one zhang and six chi, wearing a heavenly crown, and holding a golden staff. He transformed Yin Xi into a barbarian and hid him in Shouyang Mountain. Purple clouds covered it, and the barbarian king suspected it was a monster, so he boiled it in a pot, but it was not hot. The Supreme Lord was furious and tortured and killed the barbarian king, and seven sons and a portion of the people of the kingdom also died. Only then did the barbarian king submit, ordering the people of the kingdom to accept the teachings, shave their heads and not marry, receive two hundred and fifty precepts, and make my image to worship with incense. Laozi then transformed, his left eye becoming the sun, his right eye becoming the moon, and his head becoming...

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崑山發為星宿。骨為龍肉為狩腸為蛇。腹為海。指為五嶽。毛為草木。心為華蓋。乃至兩腎合為真要父母。

臣鸞笑曰。漢書云。長安本名咸陽。漢祖定天下將都雒邑。因婁敬之諫乃嘆曰。朕當長安於此。因爾名之。周幽未有何得老子。預知長安與尹喜期乎。又案三天正法混沌經云。混沌之始。清氣為天濁氣為地。便有七曜萬像之形其來久矣。豈有化胡之後老子方變為日月山川之類乎。若爾者是則幽王之前。天地未生萬物。云何道經有三皇五帝三王乎。然則天地起自幽王矣。又造天地記云。崑崙山高四千八百里。上有玉京山大羅山。各高四千八百里。三山合則高一萬四千四百里。又廣說品云。天地相去萬萬五千里。計紫微宮在五億重天之上。是則高於崑崙山數百萬里。而老君以心為華蓋。肝為青帝宮。脾為紫微宮。頭為崑崙山。不知老君何罪倒豎于地。頭在下肝在上。以顛倒故見亦倒乎。以長安為度關之年。幽王為開闢之歲。將以化物。詎可承乎。

二年號差舛者

道德經序云。老子以上皇元年丁卯。下為周師。無極元年癸丑去周度關。笑曰。古先帝王立年無號。至漢武帝創起建元。后王因之遂至今日。上皇孟浪可笑之深。

又文始傳云。老子從三皇已來。代代為國師化胡。又云湯時為錫壽

【現代漢語翻譯】 現代漢語譯本： 崑山（Kunshan，山名）化為星宿。骨頭化為龍，肉化為野獸，腸子化為蛇。腹部化為大海。手指化為五嶽（Wuyue，五座山的總稱）。毛髮化為草木。心臟化為華蓋（Huagai，古代帝王車上的傘狀物）。乃至兩腎合為真要父母。 臣子鸞笑著說：『《漢書》記載，長安（Chang'an，古都名）本名咸陽（Xianyang，古都名）。漢高祖劉邦平定天下後，打算定都雒邑（Luoyi，古都名）。因為婁敬（Lou Jing，人名）的勸諫，於是感嘆說：『朕當在長安安定天下。』因此用長安命名。周幽王（Zhou Youwang，人名）之前還沒有老子（Laozi，道家創始人），怎麼能預先知道長安，並與尹喜（Yin Xi，人名）相約呢？』又根據《三天正法混沌經》記載，混沌之初，清氣上升爲天，濁氣下沉為地，便有了七曜（Qiyao，日、月和五大行星）和萬象的形成，由來已久。難道化胡之後，老子才變為日月山川之類嗎？如果這樣，那麼周幽王之前，天地還沒有產生萬物，那麼道經中的三皇五帝（Sanhuang Wudi，中國神話中的遠古帝王）和三王（Sanwang，夏、商、週三代的開國君主）又從何而來呢？那麼天地是從周幽王開始的了。又《造天地記》記載，崑崙山（Kunlun Mountain，山名）高四千八百里，山上有玉京山（Yujing Mountain，山名）和大羅山（Daluo Mountain，山名），各高四千八百里，三山合起來高一萬四千四百里。又《廣說品》記載，天地相距萬萬五千里。計算紫微宮（Ziwei Palace，星宮名）在五億重天之上，那麼高於崑崙山數百萬里。而老君（Laojun，太上老君的尊稱）用心臟作為華蓋，肝臟作為青帝宮，脾臟作為紫微宮，頭作為崑崙山。不知道老君犯了什麼罪，要倒豎于地，頭在下，肝在上？因為顛倒的緣故，所以見到的也是顛倒的嗎？以長安作為度關之年，周幽王作為開闢之歲，將要用這些來教化世人，怎麼可以承認呢？ 二年號差舛者 《道德經序》記載，老子在上皇元年丁卯年，下為周朝的老師。無極元年癸丑年離開周朝度過關隘。臣子鸞笑著說：『古代帝王設立年號，沒有年號。到漢武帝才開始創立建元（Jianyuan，年號名），後來的帝王沿用，一直到今天。上皇的說法孟浪可笑至極。』 又《文始傳》記載，老子從三皇以來，世代作為國師教化胡人。又說商湯（Shang Tang，人名）時為錫壽（Xi Shou，人名）。

【English Translation】 English version: Kunshan (Kunshan, mountain name) transforms into stars. Bones transform into dragons, flesh transforms into beasts, intestines transform into snakes. The abdomen transforms into the sea. Fingers transform into the Five Sacred Mountains (Wuyue, the collective name for five mountains). Hair transforms into grass and trees. The heart transforms into the Huagai (Huagai, an umbrella-like object on ancient emperors' carriages). Even the two kidneys combine to become the true essential parents. Minister Luan laughed and said: 'The Book of Han records that Chang'an (Chang'an, name of an ancient capital) was originally named Xianyang (Xianyang, name of an ancient capital). After Emperor Gaozu of Han, Liu Bang, pacified the empire, he intended to establish the capital in Luoyi (Luoyi, name of an ancient capital). Because of Lou Jing's (Lou Jing, personal name) advice, he sighed and said: 'I should stabilize the empire in Chang'an.' Therefore, it was named Chang'an. Before King You of Zhou (Zhou Youwang, personal name), there was no Laozi (Laozi, founder of Taoism), how could he have foreseen Chang'an and made an appointment with Yin Xi (Yin Xi, personal name)?' Furthermore, according to the 'Three Heavens Correct Dharma Chaos Sutra', at the beginning of chaos, the clear qi ascended to become the sky, and the turbid qi descended to become the earth, and then the seven luminaries (Qiyao, the sun, moon, and five major planets) and the myriad phenomena were formed, which has been a long time. Could it be that after the conversion of the barbarians, Laozi transformed into the sun, moon, mountains, and rivers? If so, then before King You of Zhou, heaven and earth had not yet produced all things, then where did the Three Sovereigns and Five Emperors (Sanhuang Wudi, ancient emperors in Chinese mythology) and the Three Kings (Sanwang, the founding monarchs of the Xia, Shang, and Zhou dynasties) in the Taoist scriptures come from? Then heaven and earth began with King You of Zhou. Also, the 'Record of Creating Heaven and Earth' records that Kunlun Mountain (Kunlun Mountain, mountain name) is four thousand eight hundred li high, and on the mountain are Yujing Mountain (Yujing Mountain, mountain name) and Daluo Mountain (Daluo Mountain, mountain name), each four thousand eight hundred li high, and the three mountains together are fourteen thousand four hundred li high. Also, the 'Extensive Explanation Chapter' records that heaven and earth are separated by ten thousand five thousand li. Calculating that the Ziwei Palace (Ziwei Palace, name of a star palace) is above five hundred million layers of heaven, then it is millions of li higher than Kunlun Mountain. And Lao Jun (Laojun, honorific title for Taishang Laojun) uses the heart as the Huagai, the liver as the Qingdi Palace, the spleen as the Ziwei Palace, and the head as Kunlun Mountain. I don't know what crime Lao Jun committed that he should be upside down on the ground, with his head below and his liver above? Because of the inversion, is what is seen also inverted? Taking Chang'an as the year of passing the pass, and King You of Zhou as the year of opening up, intending to use these to teach the world, how can it be accepted? Second, the year titles are different and erroneous The preface to the 'Tao Te Ching' records that Laozi was the teacher of the Zhou dynasty in the Dingmao year of the first year of the Upper Emperor. In the Guichou year of the first year of Wuji, he left the Zhou dynasty and passed through the pass. Minister Luan laughed and said: 'Ancient emperors established year titles, but there were no year titles. It was not until Emperor Wu of Han that he began to create Jianyuan (Jianyuan, name of a year title), and later emperors followed suit, and it has continued to this day. The statement of the Upper Emperor is extremely absurd and laughable.' Also, the 'Biography of Wen Shi' records that Laozi has been a national teacher since the Three Sovereigns, teaching the barbarians for generations. It also says that during the time of Shang Tang (Shang Tang, personal name), he was Xi Shou (Xi Shou, personal name).

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子。周初郭叔子。既為國師應傳典籍。何為不述。但列伊尹傅說呂望康邵之人乎。而傅說者。惟注老子為柱下史。道家注為周師。便是俗官。如何史傳不說。又上皇元年歲在丁卯。計姬王一代七百餘年。未聞上皇之號。檢諸史傳皆云。老子以景王時度關。魯哀十六年孔丘卒。即周敬王時。敬王即景王之子。景王即幽王之後一十餘世。此則孔老同時。而化胡經乃云。幽王之日度關。不聞更返。何得與孔子相見乎。化胡又云。為周柱史七百年。計周初至幽王。止有三百餘年。何得妄作。然上皇之年道門詭號。故靈寶云。我于上皇元年半劫度人。其時人壽萬八千歲。如何超取半劫前號將來近世用乎。一何可笑。且上皇無極並是無識穿鑿。作者欲神其術。仍以年號加日。冀有信者從之。

又云。代代為國師。葛洪神仙序中具說已怪尋。聖人既出匡救為先。而夏桀陵虐塗炭生民。成湯武丁思賢若渴。老子何以賢君不輔虐政不師。修身養性自守而已。期頤將及。自知死至潛行西度。獨為尹說直令讀誦。不勸授人。身死關中墳隴見在。秦佚吊之三號而出。究前傳經後人妄論。雖曰尊崇。翻成辱道。

三元為天人者

太上三元品云。上元一品天宮元氣始凝。三光開明青黃之氣置上元三宮。第一宮名玄都元陽七寶紫微

【現代漢語翻譯】 現代漢語譯本： 子啊，周朝初期有郭叔子（Guo Shuzi，人名），他既然擔任國師，理應傳授典籍，為何不記載他的事蹟？只列舉伊尹（Yi Yin，人名）、傅說（Fu Yue，人名）、呂望（Lü Wang，人名）、康叔（Kang Shu，人名）、召公（Shao Gong，人名）這些人呢？而且傅說，只是在註釋《老子》時被認為是柱下史。道家註釋說他是周朝的老師，這只是個俗官。為何史書傳記中沒有記載？又說上皇元年是丁卯年，計算姬姓周王一代有七百多年，從未聽說過上皇這個年號。查閱各種史書傳記都說，老子在景王（King Jing）時期西出函谷關，魯哀公十六年孔丘（Kong Qiu，孔子的名）去世，即周敬王（King Jing）時期。敬王是景王的兒子，景王是幽王（King You）之後十幾世。這樣看來孔子和老子是同時代的人。而《化胡經》卻說，老子在幽王時期西出函谷關，沒聽說過他再返回。怎麼可能與孔子相見呢？《化胡經》又說，老子擔任周朝柱下史七百年。計算從周朝初期到幽王時期，只有三百多年，為何要胡亂編造？而且上皇的年號是道門虛構的。所以靈寶經（Lingbao Jing）說，『我于上皇元年半劫度人』。那時人的壽命有一萬八千歲，怎麼能把半劫前的年號拿來近世使用呢？真是可笑至極。而且上皇、無極（Wuji）這些都是沒有見識的人穿鑿附會的。作者想要神化他的法術，就用年號加上日期，希望有相信的人跟隨他。

又說，老子代代擔任國師。《葛洪神仙傳》（Ge Hong's Biographies of Divine Transcendents）中詳細記載已經覺得奇怪了。聖人出世，匡扶救世是首要任務。而夏桀（King Jie of Xia）殘暴虐待，使百姓生活在水深火熱之中，成湯（King Tang）和武丁（King Wuding）渴求賢才。老子為何不輔佐賢明的君主，不教導暴虐的政權，只是修身養性，潔身自好而已？等到年紀很大，將近百歲，自知死期將至，就悄悄地向西而去。只為尹喜（Yin Xi，人名）講述，只讓他誦讀，不勸他傳授給別人。死後葬在函谷關中，墳墓現在還在。秦佚（Qin Yi，人名）去弔唁，大哭三聲就離開了。考察之前的傳經，是後人妄加評論。雖然說是尊崇老子，反而成了侮辱老子。

三元是天人：

《太上三元品》（Tai Shang San Yuan Pin）中說，上元一品天宮元氣開始凝聚，三光開始顯現，青黃之氣設定了上元三宮。第一宮名為玄都元陽七寶紫微（Xuan Du Yuan Yang Qi Bao Zi Wei）。

【English Translation】 English version: Master, Guo Shuzi (Guo Shuzi, a personal name) of the early Zhou Dynasty, since he served as the national preceptor and should have transmitted the classics, why are his deeds not recorded? Why only list Yi Yin (Yi Yin, a personal name), Fu Yue (Fu Yue, a personal name), Lü Wang (Lü Wang, a personal name), Kang Shu (Kang Shu, a personal name), and Shao Gong (Shao Gong, a personal name)? Moreover, Fu Yue was only considered a scribe under the pillars when annotating the 'Laozi'. Taoist annotations say he was a teacher of the Zhou Dynasty, which is just a secular official. Why is there no record of this in historical records? Furthermore, it is said that the first year of the Supreme Emperor was the year of Dingmao. Calculating that the Ji lineage of Zhou kings lasted for more than seven hundred years, the title of Supreme Emperor has never been heard of. Checking various historical records, it is said that Laozi passed through the Hangu Pass during the reign of King Jing, and Confucius (Kong Qiu, Confucius's given name) died in the sixteenth year of Duke Ai of Lu, which was during the reign of King Jing of Zhou. King Jing was the son of King Jing, and King Jing was more than ten generations after King You. Thus, Confucius and Laozi were contemporaries. However, the 'Huahu Jing' says that Laozi passed through the Hangu Pass during the reign of King You and was never heard of returning. How could he have met Confucius? The 'Huahu Jing' also says that Laozi served as a scribe under the pillars of the Zhou Dynasty for seven hundred years. Calculating from the beginning of the Zhou Dynasty to the reign of King You, there were only more than three hundred years. Why fabricate such things? Moreover, the title of the Supreme Emperor is a fabricated title of the Taoist school. Therefore, the Lingbao Jing says, 'I save people in the first year of the Supreme Emperor for half a kalpa'. At that time, people's lifespans were 18,000 years. How can the title from half a kalpa ago be used in recent times? It is extremely laughable. Moreover, the Supreme Emperor and Wuji (Wuji) are all ignorant fabrications. The author wants to mystify his techniques, so he adds dates to the year, hoping that believers will follow him.

Furthermore, it is said that Laozi served as the national preceptor for generations. The 'Biographies of Divine Transcendents by Ge Hong' (Ge Hong's Biographies of Divine Transcendents) records this in detail, which already seems strange. When a sage is born, his primary task is to rectify and save the world. However, King Jie of Xia was tyrannical and abused the people, causing them to live in misery, while King Tang and King Wuding were eager for talented individuals. Why did Laozi not assist wise rulers or teach tyrannical regimes, but only cultivated himself and maintained his integrity? When he was very old, nearly a hundred years old, knowing that his death was approaching, he quietly went west. He only spoke to Yin Xi (Yin Xi, a personal name) and only asked him to recite, not encouraging him to pass it on to others. After his death, he was buried in the Hangu Pass, and his tomb is still there. Qin Yi (Qin Yi, a personal name) went to mourn, cried three times, and left. Examining the previous transmission of scriptures, it is the later generations who have made reckless comments. Although it is said to be respecting Laozi, it has instead become an insult to Laozi.

The Three Origins are Heavenly Beings:

The 'Tai Shang San Yuan Pin' says that the primordial energy of the Heavenly Palace of the First Grade of the Upper Origin begins to condense, and the three lights begin to manifest. The blue and yellow energies establish the Three Palaces of the Upper Origin. The first palace is named Xuan Du Yuan Yang Qi Bao Zi Wei (Xuan Du Yuan Yang Qi Bao Zi Wei).

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宮。則有青元始陽之氣。總主上真自然玉宮靈寶上皇諸天帝王上聖大神。其宮皆五億五萬五千五百五十五億萬重青陽之氣。其中神仙官僚人眾各有五億五萬乃至如上萬重。皆結自然青元之氣而為人也。其九宮重數官僚人眾皆同紫微。

臣笑曰。三天正法經云。天光未朗蔚積未澄。七千余劫玄景始分。九氣存焉。一氣相去九萬九千九百九十里。青氣高澄濁混下降。而九天真王元始天王生於九氣之中。氣結而形焉。便有九真之帝。皆九天清氣凝成九宇之位。三元夫人從氣而生在洞房宮玉童玉女各三千而侍。以天為父以氣為母。生於三元之君。

又案靈寶罪根品云。太上道君禮元始天尊問十善等法。於是天尊命召神仙各說因緣。恒沙得道已成如來。其未成者亦如恒沙。又元始傳云。天堂對地獄。善者昇天惡者入地。若以此說理則不然。何者元始天王及太上道君諸天神人。皆結自然清元之氣而化為之本。非修戒而成者也。彼本不因持戒而成者。何得令我獨行善法而望得之乎。

又案度人本行經云。太上道君言。我無量劫度人無數。元始天尊以我因緣之勛。賜我太上之號。推此有疑。如有無產生品云。空為萬物母。道為萬物父。此則先有于道乃有眾生。然此為道之父。非眾生所作。道既如此。眾生何用修善而

【現代漢語翻譯】 現代漢語譯本： 青宮，則有青元始陽之氣。總管上真自然玉宮靈寶上皇諸天帝王上聖大神。其宮殿皆由五億五萬五千五百五十五億萬重青陽之氣構成。其中神仙官僚人眾各有五億五萬乃至如上萬重。皆由自然青元之氣凝聚而成。其九宮重數官僚人眾皆與紫微宮相同。

臣笑著說：『《三天正法經》中說，天光未明，混沌未清，歷經七千余劫，玄景才開始分離。九氣存在其中。一氣相隔九萬九千九百九十里。青氣上升，濁氣下降。九天真王（Jiutian Zhenwang），元始天王（Yuanshi Tianwang）生於九氣之中。氣凝聚而成形。便有了九真之帝，都是九天清氣凝結而成九宇之位。三元夫人（Sanyuan Furen）從氣而生，住在洞房宮，有玉童玉女各三千侍奉。以天為父，以氣為母，生出了三元之君。』

又根據《靈寶罪根品》記載，太上道君（Taishang Daojun）向元始天尊（Yuanshi Tianzun）請教十善等法。於是天尊命令召集神仙各自述說因緣。像恒河沙數一樣多的神仙已經得道成如來（Rulai）。未成如來的也像恒河沙數一樣多。又《元始傳》中說，天堂對應地獄，善者昇天，惡者入地。如果按照這種說法，道理則不然。為什麼呢？元始天王及太上道君諸天神人，都是由自然清元之氣凝聚變化而成，並非通過修行戒律而成。他們本身不是因為持戒而成就的，為何要讓我獨自修行善法而期望得到同樣的成就呢？

又根據《度人本行經》記載，太上道君說：『我無量劫以來度化了無數人。元始天尊因為我度人的功勛，賜予我太上之號。』推究此事，存在疑問。如《無產生品》所說：『空是萬物的母親，道是萬物的父親。』這說明先有道，然後才有眾生。然而道是眾生的父親，不是眾生所創造的。道既然如此，眾生為何要修行善法呢？

【English Translation】 English version: The Qing Palace possesses the Qi of Qing Yuan Shi Yang (Primordial Yang of Azure Origin). It governs the Supreme True Ones, the Natural Jade Palace, the Lingbao Supreme Emperor, all the Heavenly Emperors and Kings, the Supreme Sages, and the Great Gods. Its palaces are all composed of five hundred and fifty-five quintillion, five hundred and fifty-five billion, five hundred and fifty-five million, five hundred and fifty-five thousand layers of Azure Yang Qi. Within it, the immortal officials and the multitude of people each number five hundred and fifty million, or even up to the aforementioned ten thousand layers. All are formed by the natural Azure Origin Qi. The nine palaces, their multiple layers, officials, and populace are all the same as those of the Ziwei Palace (Purple Tenuity Palace).

Your servant smiled and said: 'The Sutra of the Three Heavens' Correct Dharma states: 'The light of the heavens was not yet bright, and the accumulated mass was not yet clear. After more than seven thousand kalpas, the Xuan Jing (Mysterious Scenery) began to separate. Nine Qi existed within it. Each Qi is separated by ninety-nine thousand, nine hundred and ninety miles. The clear Azure Qi ascended, and the turbid mixture descended. The Nine Heavens True Kings (Jiutian Zhenwang), and the Yuanshi Tianwang (Primordial Heavenly King) were born within the Nine Qi. The Qi condensed and took form. Thus, there were the Nine True Emperors, all formed by the condensation of the pure Qi of the Nine Heavens into the positions of the Nine Universes. The Three Yuan Ladies (Sanyuan Furen) were born from the Qi and resided in the Dongfang Palace (Cave Chamber Palace), attended by three thousand Jade Boys and Jade Maidens each. Taking Heaven as their father and Qi as their mother, they gave birth to the Lords of the Three Origins.'

Furthermore, according to the Lingbao Chapter on the Roots of Sin, the Taishang Daojun (Supreme Lord of the Dao) inquired of the Yuanshi Tianzun (Primordial Heavenly Lord) about the Ten Virtues and other Dharmas. Thereupon, the Heavenly Lord commanded the summoning of the immortals to each recount their causes and conditions. Immortals as numerous as the sands of the Ganges had already attained the state of Tathagata (Rulai). Those who had not yet attained it were also as numerous as the sands of the Ganges. Moreover, the Yuanshi Transmission states: 'Heaven corresponds to Hell; the virtuous ascend to Heaven, and the wicked enter Hell.' If this is the reasoning, then the principle is not so. Why? The Yuanshi Tianwang and the Taishang Daojun, and all the gods and humans of the heavens, are all transformed from the condensation of natural pure Yuan Qi, and are not formed through the practice of precepts. Since they themselves were not achieved through upholding precepts, how can it be that I alone must practice good deeds in the hope of attaining the same achievement?

Furthermore, according to the Scripture of the Original Acts of Salvation, the Taishang Daojun said: 'For countless kalpas, I have saved countless people. The Yuanshi Tianzun, because of my meritorious deeds in saving people, bestowed upon me the title of Taishang (Supreme).' Examining this matter, there is doubt. As the Chapter on Non-Birth states: 'Emptiness is the mother of all things, and the Dao is the father of all things.' This indicates that the Dao existed before all beings. However, the Dao is the father of beings, not created by beings. Since the Dao is like this, why should beings cultivate good deeds?

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作乎。又道生萬物。生物之初是則始也。我既始生未有染習。何得有六道四生苦樂之別乎。又不可也。又云。眾生神識本來自有。非道生者。道既能生萬物。神識豈非物乎。又不可也。

四結土為人者

三天正法經云。九氣既分。九真天王乃至三元夫人三元之君太上道君於是而形。逮至皇帝始立生民結土為像于曠野。三年能言。各在一方。故有傖秦夷羌。五情合德五法自然。承上真之氣而得為人也。

臣笑曰。三元品善惡業對皆由一身。又元始傳云。若淫盜不孝。死入地獄受五苦八難。後生六畜邊夷之中。推此而言。乖違太甚。且皇帝土像之日。經於三年上真氣入乃能言語。此上清之氣與太上同源。論先未有惡善。何為入土像中。即墮八難為蠻夷乎。此土為像。先亦無因。云何造作之後。乃有中邊之別乎。又上真之氣為癡為黠。若其癡也。不應入土能言。如其黠也。應識五苦八難。如何不樂善樂而貪為苦難乎。推此諸條。可笑之深也。

五明五佛並興者

文始傳云。老子以上皇元年下為周師。無極元年乘青牛薄板車度關。為尹喜說五千文曰。吾游天地之間。汝未得道。不可相隨。當誦五千文萬遍。耳當洞聽目當洞視。身能飛行六通四達。期于成都。喜依言獲之。既訪相見。至罽賓檀特

【現代漢語翻譯】 現代漢語譯本：

有人問：『道』創造萬物，萬物初始產生時，就是『道』的開始。我們既然最初由『道』而生，沒有受到任何習性的沾染，為什麼會有六道輪迴、四種生命形態以及苦樂的差別呢？這說不通啊！還有人說，眾生的神識本來就存在，不是『道』創造的。如果『道』能夠創造萬物，那麼神識難道不是萬物之一嗎？這也說不通啊！ 有人說，用泥土造人： 《三天正法經》中說：『九氣』分離后，九真天王乃至三元夫人、三元之君、太上道君於是顯現。到了黃帝時代，開始創造百姓，用泥土捏成人像，放在曠野中。三年後，泥像就能說話，各自在一方。所以有了傖、秦、夷、羌這些不同的族群。五種情感與德行相合，五種法則自然而生，承受上真之氣才得以成為人。 我笑著說：三元品評善惡業報，都源於自身。而且《元始傳》中說，如果有人淫亂、偷盜、不孝，死後會墮入地獄，遭受五種痛苦和八種磨難，然後轉生為六畜或邊遠地區的野蠻人。這樣推論，與之前的說法差異太大了。況且黃帝用泥土造像的時候，經過了三年，上真之氣進入泥像才能說話。這上清之氣與太上道君同源，如果論先後，還沒有善惡之分。為什麼進入泥像中，就會墮入八難，成為蠻夷呢？這用泥土造像，一開始也沒有任何原因，為什麼創造之後，就會有華夏和邊遠地區的區別呢？還有，上真之氣是愚笨還是聰明？如果是愚笨的，就不應該進入泥土后就能說話。如果是聰明的，就應該知道五種痛苦和八種磨難，為什麼不樂於行善，反而貪圖享受，最終遭受苦難呢？推論這些說法，實在可笑至極。 有人說明五明五佛同時興起： 《文始傳》中說：老子在上皇元年下凡，作為周朝的老師。無極元年，乘坐青牛拉的薄板車出關，為尹喜講解五千字的文章，說：『我在天地間遊歷，你還沒有得道，不能跟隨我。你應該誦讀五千字的文章一萬遍，耳朵就能聽見常人聽不見的聲音，眼睛就能看見常人看不見的東西，身體就能飛行，獲得六種神通，通達四方。』約定在成都相見。尹喜按照老子的話去做，獲得了這些能力。後來尹喜拜訪老子，在罽賓國的檀特山見到了他。

【English Translation】 English version:

Someone asks: 'The Dao (道, the Way) creates all things. The beginning of the creation of all things is the beginning of the Dao. Since we are initially born from the Dao and have not been contaminated by any habits, why are there distinctions of the Six Realms of Rebirth, the Four Forms of Life, and the differences between suffering and happiness?' This doesn't make sense! Others say that the consciousness (神識, shenshi) of sentient beings exists inherently and is not created by the Dao. If the Dao can create all things, then isn't consciousness one of those things? This also doesn't make sense! Someone says that people are made of earth: The Three Heavens Correct Dharma Sutra says: 'After the 'Nine Qi' (九氣) separated, the Nine True Heavenly Kings (九真天王), and even the Three Primal Ladies (三元夫人), the Lords of the Three Primals (三元之君), and the Supreme Dao Lord (太上道君) then manifested. When the Yellow Emperor (皇帝) began to establish the people, he formed images from earth in the wilderness. After three years, the clay figures could speak, each in their own direction. Therefore, there are the Cang (傖), Qin (秦), Yi (夷), and Qiang (羌) different ethnic groups. The five emotions combine with virtue, and the five laws arise naturally, receiving the Qi of the Supreme Truth to become human beings.' I laugh and say: The Three Primals judge good and evil karma, all originating from oneself. Moreover, the Yuanshi Zhuan says that if someone is promiscuous, thieving, or unfilial, they will fall into hell after death, suffering the five pains and eight difficulties, and then be reborn as livestock or barbarians in remote regions. Reasoning from this, the discrepancy with the previous statement is too great. Furthermore, when the Yellow Emperor made images from earth, it took three years for the Qi of the Supreme Truth to enter the clay figures before they could speak. This Qi of the Upper Purity (上清之氣) has the same source as the Supreme Dao Lord. If we discuss precedence, there is no distinction between good and evil yet. Why, upon entering the clay figures, would they fall into the eight difficulties and become barbarians? This making of images from earth initially had no cause. Why, after creation, would there be a distinction between the central lands and remote regions? Also, is the Qi of the Supreme Truth foolish or wise? If it is foolish, it should not be able to speak upon entering the earth. If it is wise, it should recognize the five pains and eight difficulties. Why would it not delight in doing good but instead greedily seek enjoyment, ultimately suffering hardship? Reasoning from these statements, it is extremely laughable. Someone says that the Five Wisdoms and Five Buddhas arose simultaneously: The Wen Shi Zhuan says: Laozi (老子) descended in the first year of the Upper Emperor (上皇元年), serving as a teacher in the Zhou Dynasty. In the first year of Limitless (無極元年), he rode a blue ox-drawn cart out of the pass, explaining the five thousand-character text to Yin Xi (尹喜), saying: 'I travel between heaven and earth. You have not yet attained the Dao and cannot follow me. You should recite the five thousand-character text ten thousand times, and your ears will hear what ordinary people cannot hear, your eyes will see what ordinary people cannot see, your body will be able to fly, and you will attain the six supernatural powers, understanding all directions.' They agreed to meet in Chengdu. Yin Xi followed Laozi's words and obtained these abilities. Later, Yin Xi visited Laozi and met him at Mount Tantuo (檀特) in Jibin (罽賓, Kashmir).

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山中。乃至王以水火燒沈。老子乃坐蓮華中誦經如故。王求哀悔過。老子推尹喜為師。語王曰。吾師號佛。佛事無上。道王從受化。男女髡髮不娶于妻。是無上道承佛威神。委尹喜為罽賓國佛。號明光儒童。

臣笑曰。廣說品云。始老國王聞天尊說法。與妻子俱得須陀洹果。清和國王聞之與群臣造天尊所。皆白日昇天。王為梵天之首。號玄中法師。其妻聞法同飛為妙梵天王。後生罽賓號憤陀力王。殺害無道。玄中法師須化度之。化生李氏之胎。八十二年剖左腋。生而白首。經三月乘白鹿與尹喜西遊隱檀特。三年憤陀力王獵見便燒沈。老子不死。王伏便剃髮改衣。姓釋名法號沙門。成果為釋迦牟尼佛。至漢世法流東秦。又文始傳。老子化胡推尹喜為師而化胡。消冰經云。尹喜推老子為師也。文始傳云。吾師號佛。佛事無上道。又云。無上道承佛威神委尹喜為佛。推此眾途師弟亂矣。何名教之存乎。又化胡消冰經皆言。老子化罽賓身自為佛。廣說品。憤陀力王老之妻也。得道號釋迦牟尼佛。即秦漢所流者。玄妙篇云。老子入關至天竺維衛國。入于夫人清妙口中。至後年四月八日剖左腋而生。舉手曰。天上天下惟我為尊。三界皆苦何可樂者。尋罽賓一國乃有五佛俱出。一是尹喜號儒童者。二是老子化罽賓者。三老子之

【現代漢語翻譯】 現代漢語譯本： 山中。乃至國王用水火焚燒沉溺（老子）。老子卻仍然坐在蓮花中誦經如故。國王求饒懺悔。老子推舉尹喜為師，告訴國王說：『我的老師名為佛（Buddha），佛的事業是無上的。』國王於是跟隨接受教化，男女都剃髮不娶妻。這無上的道是承蒙佛的威神之力，委任尹喜為罽賓國（Kashmir）的佛，號為明光儒童。

我笑著說：『《廣說品》中說，當初老國王聽聞天尊（Tianzun）說法，與妻子一同證得須陀洹果（Srotapanna-phala，預流果）。清和國王聽聞后，與群臣一同前往天尊處，都白日昇天。國王成為梵天（Brahma）之首，號為玄中法師。他的妻子聽聞佛法后一同飛昇，成為妙梵天王。後來轉生罽賓國，號為憤陀力王（Krodhana），殺害無道之人。玄中法師需要度化他，於是化生於李氏之胎，八十二年後從左腋下剖開出生，出生時就白髮蒼蒼。經過三個月，乘坐白鹿與尹喜西遊，隱居於檀特山。三年後，憤陀力王打獵時見到（老子），便焚燒沉溺他。老子沒有死。國王於是伏罪，剃髮改換衣服，姓釋名法，號為沙門（Śrāmaṇa，出家修行者），最終修成正果，成為釋迦牟尼佛（Śākyamuni Buddha）。到了漢朝，佛法才流傳到東秦。』《文始傳》中又說，老子化胡，推舉尹喜為師而教化胡人。《消冰經》中說，尹喜推舉老子為師。《文始傳》中說：『我的老師名為佛，佛的事業是無上的道。』又說：『無上的道是承蒙佛的威神之力，委任尹喜為佛。』推究這些說法，師徒關係混亂不堪，哪裡還有名教倫理的存在呢？而且《化胡經》、《消冰經》都說，老子化身罽賓國，親自成為佛。《廣說品》中說，憤陀力王是老子的妻子，得道后號為釋迦牟尼佛，這就是秦漢時期所流傳的說法。《玄妙篇》中說，老子入關後到達天竺（India）的維衛國（Vaivarta），進入夫人的清妙口中，到後來的四月八日從左腋下剖開出生，舉手說：『天上天下，唯我為尊。三界（Trailokya）皆苦，有什麼值得快樂的呢？』尋思罽賓一國竟然有五佛同時出現，一是尹喜號為儒童，二是老子化身罽賓，三是老子的

【English Translation】 English version: In the mountains. Even if the king were to burn and drown him with water and fire, Laozi would still sit in the lotus position, reciting scriptures as before. The king begged for forgiveness and repented. Laozi recommended Yin Xi as his teacher, saying to the king, 'My teacher is called Buddha (Buddha), and the Buddha's work is unsurpassed.' The king then followed and accepted the teachings, and both men and women shaved their heads and did not marry. This supreme Dao (the Way) is due to the majestic power of the Buddha, entrusting Yin Xi as the Buddha of the Kashmir (Kashmir) country, named Mingguang Rutong.

I smiled and said, 'The 'Guangshuo Pin' says that initially, the old king heard the Heavenly Venerable (Tianzun) preach the Dharma, and he and his wife both attained the Srotapanna-phala (Srotapanna-phala, stream-enterer fruit). The Qinghe King heard of this and went with his ministers to the Heavenly Venerable, and they all ascended to heaven in broad daylight. The king became the head of the Brahma (Brahma), named Xuanzhong Dharma Master. His wife heard the Dharma and flew up together, becoming the Wonderful Brahma Queen. Later, she was reborn in the Kashmir country, named Krodhana (Krodhana), who killed the wicked. The Xuanzhong Dharma Master needed to transform him, so he was born from the womb of the Li family, and after eighty-two years, he was born from the left armpit, with white hair at birth. After three months, he rode a white deer and traveled west with Yin Xi, hiding in the Dandaka forest. Three years later, King Krodhana saw (Laozi) while hunting and burned and drowned him. Laozi did not die. The king then surrendered, shaved his head, changed his clothes, took the surname Shi, named Fa, and was called a Śrāmaṇa (Śrāmaṇa, renunciate), eventually achieving enlightenment and becoming Śākyamuni Buddha (Śākyamuni Buddha). It was not until the Han Dynasty that the Dharma flowed to the Eastern Qin.' The 'Wen Shi Zhuan' also says that Laozi transformed the barbarians, recommending Yin Xi as his teacher to transform them. The 'Xiaobing Jing' says that Yin Xi recommended Laozi as his teacher. The 'Wen Shi Zhuan' says, 'My teacher is called Buddha, and the Buddha's work is the supreme Dao.' It also says, 'The supreme Dao is due to the majestic power of the Buddha, entrusting Yin Xi as the Buddha.' Examining these statements, the relationship between teacher and disciple is chaotic, where is the existence of the teachings of morality? Moreover, the 'Huahu Jing' and 'Xiaobing Jing' both say that Laozi transformed into the Kashmir country, personally becoming the Buddha. The 'Guangshuo Pin' says that King Krodhana was Laozi's wife, who attained the Dao and was named Śākyamuni Buddha, which is what was circulated during the Qin and Han dynasties. The 'Xuanmiao Pian' says that Laozi entered the pass and arrived in the Vaivarta (Vaivarta) country of India (India), entering the pure and wonderful mouth of the lady, and was born from the left armpit on the eighth day of the fourth month of the following year, raising his hand and saying, 'Above and below the heavens, I alone am honored. All three realms (Trailokya) are suffering, what is there to be happy about?' Thinking about it, there are five Buddhas appearing simultaneously in the country of Kashmir, one is Yin Xi named Rutong, the second is Laozi transforming into Kashmir, and the third is Laozi's

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妻憤陀王號釋迦者。四老子在維衛作佛。亦號釋迦。五白凈王子悉達作佛。復號釋迦。案文始傳云。五百年一賢千年一聖。今五佛並出。不覺煩乎。若言聖人能分身化物。說經亦必多方。何為老化則多。經惟二卷不變。至於儒童尹喜憤陀佛經。無聞於今。但是白凈王子所說。以此推之。老喜為佛。虛妄可曝。且老經秘說不許人聞。前後相番誠有遠意。然老能作佛。止是一人道士。不知奉佛惑之甚矣。如父為道士。豈以道人子為道士。豈以道人故。而不認其父乎。

六五練生尸者

五練經云。滅度者用色繒。天子一匹。公王一丈。庶民五尺。上金五兩而作一龍。庶民用鐵五色石五枚。以書玉文。通夜露埋。深三尺。女青文曰。九祖幽魂即出長夜入光明天。供其廚飯三十二年。還其故形而更生矣。

臣笑曰。三元品中天地大水三宮九府九宮一百二十曹。罪福功行。考官書之無有差錯。善者益壽惡者奪算。豈有不因業行直用五尺繒。而令九祖幽魂入光明天。三十二年還故形耶。不然之談。於斯可見。計五練之文。出天地未分之前。至今亦應用者。則三十二年後穿冢而出也。耳目所知。何為羲皇已來。不聞道士死屍九祖從地出者耶。不然之狀。又可笑也。今郊野古冢。亦有穴開焉。非道士祖父更生之處乎。

【現代漢語翻譯】 現代漢語譯本：妻憤陀王被稱為釋迦（Sakya）。四位老子在維衛（Vipassi）作佛，也號稱釋迦。五位白凈王子悉達（Siddhartha）作佛，又號稱釋迦。按照《文始傳》所說，五百年出一個賢人，一千年出一個聖人。現在五佛同時出現，難道不覺得太頻繁了嗎？如果說聖人能夠分身化形，那麼說法講經也必定是多種多樣的。為什麼老子年老之後，經書只有兩卷沒有變化？至於儒童尹喜憤陀佛經，現在已經聽不到了。但這都是白凈王子所說的。由此推斷，說老子是佛，這種說法虛妄得可以揭穿。而且老子的經書秘密傳授，不許人聽聞，前後說法不一致，確實有很深的用意。然而老子能成為佛，只不過是一個道士罷了。不知道崇奉佛的人迷惑到什麼程度了。如果父親是道士，難道兒子也一定是道士嗎？難道因為父親是道士，就不承認自己的父親了嗎？

六五、煉生尸的人

《五練經》說：『滅度的人，用彩色絲綢，天子用一匹，公王用一丈，百姓用五尺。用五兩黃金做一條龍，百姓用五種顏色的鐵和五枚石頭，用來書寫玉文，通宵露天埋葬，深三尺。《女青文》說：『九祖的幽魂立即脫離長夜，進入光明的天界，供奉他們的飲食三十二年，就能恢復原來的形體而復生。』

我笑著說：『《三元品》中，天地大水三宮九府九宮一百二十曹，罪過福報功德行為，考官記錄得沒有絲毫差錯。善良的人增加壽命，邪惡的人減少壽命。難道會有不根據業力行為，直接用五尺絲綢，就能讓九祖的幽魂進入光明的天界，三十二年就能恢復原來的形體的事情嗎？』這種荒謬的言論，在這裡就可以看出來了。如果按照《五練經》的說法，從天地還沒有分開的時候到現在，也應該有人應用這種方法，那麼三十二年後就應該有人從墳墓里鑽出來了。耳目所能見到的，為什麼從羲皇以來，沒有聽說過道士的死屍和九祖從地裡出來的呢？這種荒謬的情況，又可笑了。現在郊外的古墓，也有洞穴打開的，難道是道士的祖父更生的地方嗎？

【English Translation】 English version: The king Qi Fentuo is called Sakya (Sakya). The four Laozi became Buddhas in Vipassi (Vipassi), also called Sakya. The five princes of Suddhodana, Siddhartha (Siddhartha), became Buddhas, also called Sakya. According to the Biography of Wen Shi, a sage appears every five hundred years, and a saint appears every thousand years. Now that five Buddhas appear at the same time, doesn't it seem too frequent? If it is said that a sage can transform into different forms, then the preaching of the scriptures must also be diverse. Why is it that after Laozi became old, the scriptures only have two volumes and have not changed? As for the Confucian child Yin Xi Fentuo Buddha Sutra, it is no longer heard today. But these are all said by Prince Suddhodana. From this, it can be inferred that saying Laozi is a Buddha is a false statement that can be exposed. Moreover, Laozi's scriptures are secretly taught and not allowed to be heard, and the statements before and after are inconsistent, which indeed has a deep meaning. However, Laozi can become a Buddha, but he is just a Taoist. I don't know how confused those who worship the Buddha are. If the father is a Taoist, must the son also be a Taoist? Is it because the father is a Taoist that he does not recognize his father?

6.5 Those who practice on corpses

The Five Refinements Sutra says: 'For those who have passed away, use colored silk, one bolt for the emperor, one zhang for the duke, and five chi for the common people. Use five taels of gold to make a dragon, and the common people use five colored iron and five stones to write jade inscriptions, bury them in the open air overnight, three chi deep. The Text of the Jade Woman says: 'The souls of the nine ancestors immediately leave the long night and enter the bright heavens, and if you provide them with food for thirty-two years, they will be able to restore their original form and be reborn.'

I laughed and said: 'In the Three Origins, the three palaces of heaven, earth, and water, the nine prefectures, the nine palaces, and the one hundred and twenty offices, the merits and demerits of sins and blessings are recorded by the examiners without any errors. The good increase their lifespan, and the evil decrease their lifespan. How can it be that without relying on karmic actions, directly using five chi of silk can allow the souls of the nine ancestors to enter the bright heavens, and restore their original form in thirty-two years?' Such absurd remarks can be seen here. If according to the Five Refinements Sutra, from the time before heaven and earth were separated until now, there should also be people applying this method, then someone should be drilling out of the tomb after thirty-two years. What the eyes and ears can see, why since the time of Emperor Xi, have we not heard of Taoist corpses and the nine ancestors coming out of the ground? This absurd situation is also laughable. Now, in the ancient tombs in the suburbs, there are also holes opened. Is this the place where the Taoist ancestors were reborn?

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亦可啟齒。

七觀音侍道者

有道士造老像。二菩薩侍之。一曰金剛藏。二曰觀世音。又道士服黃布帔。或似服帊通身被之。偷佛僧袈裟法服之相。其服黃帔。乃是古賢之衣。橫被加前兩帶者。今悉削除。學僧服像。

臣笑曰。案諸天內音八字文曰。梵形落空九重推前。天真皇人。解曰。梵形者。元始天尊。于龍漢之世號也。至赤明年。號觀音矣。又案蜀記云。張陵避瘧丘社中。得咒鬼之術。自造符書以誑百姓。為大蛇所吞。弟子恥之。云白日昇天。陵子衡為系師。衡子魯為嗣師。以祖妖法惑亂天下。漢書云。劉焉以魯為督義司馬。遂殺漢中太守蘇固。便得漢中。鬼道化人。時傳黃衣當王。魯遂令其部眾改著黃衣巾帔。代漢之徴。自爾至今黃服不絕。像服沙門。良可悲也。且立身之本。忠孝為先。子像父侍天地不立。觀音極位大士。老子不及大賢。而令祖父立侍子孫是不孝也。又襲張魯逆人之服。是不忠也。既挾不忠不孝。何足踵焉。

八佛生西陰者

老子序云。陰陽之道化成萬物。道生於東。為木陽也。佛生於西。為金陰也。道父佛母。道天佛地。道生佛死道因佛緣。並一陰一陽不相離也。佛者道之所生。大乘守善道者。自然無所從生。佛會大坐。法地方也。道會小坐。法天圓也。

【現代漢語翻譯】 現代漢語譯本 亦可啟齒。

七觀音侍道者

有道士造老像。二菩薩侍之。一曰金剛藏（菩薩名，象徵堅固的智慧）。二曰觀世音（菩薩名，象徵慈悲）。又道士服黃布帔（一種披在肩上的服飾），或似服帊（一種頭巾）通身被之。偷佛僧袈裟法服之相。其服黃帔。乃是古賢之衣。橫被加前兩帶者。今悉削除。學僧服像。

臣笑曰。案諸天內音八字文曰。梵形落空九重推前。天真皇人。解曰。梵形者。元始天尊（道教神祇），于龍漢之世號也。至赤明年。號觀音矣。又案蜀記云。張陵（道教創始人）避瘧丘社中。得咒鬼之術。自造符書以誑百姓。為大蛇所吞。弟子恥之。云白日昇天。陵子衡為系師。衡子魯為嗣師。以祖妖法惑亂天下。漢書云。劉焉以魯為督義司馬。遂殺漢中太守蘇固。便得漢中。鬼道化人。時傳黃衣當王。魯遂令其部眾改著黃衣巾帔。代漢之徴。自爾至今黃服不絕。像服沙門。良可悲也。且立身之本。忠孝為先。子像父侍天地不立。觀音極位大士。老子不及大賢。而令祖父立侍子孫是不孝也。又襲張魯逆人之服。是不忠也。既挾不忠不孝。何足踵焉。

八佛生西陰者

老子序云。陰陽之道化成萬物。道生於東。為木陽也。佛生於西。為金陰也。道父佛母。道天佛地。道生佛死道因佛緣。並一陰一陽不相離也。佛者道之所生。大乘守善道者。自然無所從生。佛會大坐。法地方也。道會小坐。法天圓也。

【English Translation】 English version It can also be opened.

Seven Guanyin (Avalokiteśvara) Attendants of Daoists

There are Daoists who create old statues, with two Bodhisattvas attending them. One is called Vajragarbha (Bodhisattva's name, symbolizing firm wisdom), and the other is called Avalokiteśvara (Bodhisattva's name, symbolizing compassion). Furthermore, the Daoists wear yellow cloth robes, or something resembling a 'pa' (a type of headscarf) covering their entire bodies. They steal the appearance of Buddhist monks' kasayas (robes) and Dharma garments. Their wearing of yellow robes is actually the clothing of ancient sages. The horizontal covering with two straps in the front has now been completely removed, imitating the clothing of monks.

I laughingly say, according to the Eight-Character Text of the Inner Sounds of the Heavens: 'The Brahma form falls into emptiness, the nine layers push forward, the True Emperor of Heaven.' It explains: 'The Brahma form is the title of Yuanshi Tianzun (the Primordial Celestial Lord, a Taoist deity) during the Dragon Han era. By the Chi Ming year, he was called Guanyin.' Furthermore, according to the 'Records of Shu,' Zhang Ling (founder of Taoism) avoided malaria in the Qiu She, obtaining the art of cursing ghosts. He created talismans to deceive the people and was swallowed by a large snake. His disciples were ashamed and claimed he ascended to heaven in broad daylight. Ling's son, Heng, became the 'Xi Shi' (Successor Teacher), and Heng's son, Lu, became the 'Si Shi' (Inheriting Teacher), using their ancestral demonic methods to confuse the world. The 'Book of Han' states that Liu Yan appointed Lu as the 'Du Yi Sima' (Director of Righteous Affairs), whereupon he killed Su Gu, the governor of Hanzhong, and seized Hanzhong. The way of ghosts transformed people. At that time, it was rumored that 'yellow clothing would become king.' Lu then ordered his followers to change into yellow clothing, headscarves, and robes, as a sign of replacing the Han. From then until now, yellow clothing has never ceased. Statues wearing the clothing of Shramanas (Buddhist monks) is truly lamentable. Moreover, the foundation of establishing oneself is loyalty and filial piety. A son having a statue of his father attend him is against the principles of heaven and earth. Avalokiteśvara is a Bodhisattva of the highest rank, and Laozi (founder of Taoism) is not as great as a great sage. To have ancestors stand and attend to their descendants is unfilial. Furthermore, to adopt the clothing of Zhang Lu, a rebellious person, is disloyal. Since they harbor both disloyalty and unfilial piety, how can they be followed?

Eight: The Buddha Born in the Western Yin

Laozi's preface states: 'The way of yin and yang transforms into all things. The Dao is born in the east, which is wood and yang. The Buddha is born in the west, which is metal and yin. The Dao is the father, the Buddha is the mother. The Dao is heaven, the Buddha is earth. The Dao gives birth, the Buddha dies; the Dao is the cause, the Buddha is the condition. Yin and yang are inseparable.' The Buddha is born from the Dao. Those who uphold the good Dao of the Mahayana (Great Vehicle) naturally have nowhere to be born from. The Buddha's assembly sits greatly, representing the squareness of the earth. The Dao's assembly sits in a small way, representing the roundness of heaven.

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道人不兵者。乃是陰氣女人像也。故不加兵役。道作兵者。可知道人見天子王侯不拜。像女人深宮不幹政也。道士見天子守令拜者。以干政為臣僚也。道會飲酒者無過也。佛會不飲。以女人飲酒犯七出也。道會不齋。以主生生須食也。佛會持齋。以主死死不食也。又以女人節食也。道人獨坐。以女人守一也。道士聚宿故無所制也。

臣笑曰。文始傳云。道生東木男也。佛生西金女也。今以五行推之。則金能刻木。木以金為官鬼。金以木為妻財。推此則佛是道之官鬼。道是佛之妻財也。又云。道生佛者理則不然。陰陽五行豈有生金之木。故知道不生佛。道人大坐。以是道之官府。道士小坐。以上逼于官也。道人不兵租者。以本王種故免也。道士庶賤兵租是常。道經若此。若免兵租便違道教。又靈寶大誡云。道士不飲酒不幹貴。如何故違犯大誡乎。后之紜紜。全無指的。又云。道士以齋為死法。故不齋者。何不飽食終日養此形骸。而興絕粒服氣以求長生之術乎。卒不見之終。為捕影之論矣。又云。道人獨臥道士聚宿。據此合氣。黃書不可妄乎。

九日月周徑者

文始傳云。天去地四十萬九千里。日月直度各三千里。週迴六千里。天地午子相去九千萬萬里。卯酉四隅亦爾轉形。濟苦經云。崑崙山高一萬五

【現代漢語翻譯】 現代漢語譯本： 道人不服兵役，是因為他們就像陰柔的女子，所以不承擔兵役。道士如果參與軍事，就如同道人朝拜天子王侯，這是不應該的，就像女子不應干預朝政一樣。道士朝拜天子守令，就如同干預朝政成為臣僚。道教聚會飲酒沒有限制，而佛教禁止飲酒，因為女子飲酒會犯『七出』之條。道教不持齋戒，因為主張生生不息，需要飲食；佛教持齋戒，因為主張死亡，所以不食，也如同女子節制飲食。道人獨自靜坐，如同女子堅守貞節。道士聚眾而居，所以沒有約束。 我笑著說：『《文始傳》中說，道產生於東方的木，象徵男性；佛產生於西方的金，象徵女性。現在用五行來推算，金能克木，木以金為官鬼，金以木為妻財。由此推斷，佛是道的官鬼，道是佛的妻財。』又說，『道生佛』的說法在理上不通。陰陽五行中哪有能生金的木？所以說，道不生佛。道人端坐，是因為他們身處官府；道士略微坐一下，是因為他們受到官府的壓迫。道人不承擔兵役賦稅，是因為他們是本朝王室的後裔，所以可以免除。道士是普通百姓，承擔兵役賦稅是常理。如果道經是這樣規定的，那麼免除兵役賦稅就違背了道教教義。而且《靈寶大誡》中說，道士不飲酒，不干預權貴，為何現在卻違犯這些大誡呢？後世的說法紛紛紜紜，完全沒有明確的指向。又說，道士以齋戒為死亡之法，所以不齋戒。為何不終日飽食，養護這個形骸，反而要興起絕食服氣來尋求長生之術呢？最終也看不到結果，這就像是捕風捉影的言論。又說，道人獨自睡覺，道士聚眾而居，根據這種說法，男女可以合氣，房中術難道可以胡亂使用嗎？ 『九日月周徑』指的是什麼呢？ 《文始傳》中說，天離地四十萬九千里，日月直徑都是三千里，周長是六千里。天地之間午位和子位相距九千萬萬里，卯位和酉位以及四隅也是這樣變化的。《濟苦經》中說，崑崙山高一萬五千里。

【English Translation】 English version: A Daoist (道人, a person practicing Daoism) does not serve in the military because they are like yin (陰) energy, like women, and therefore do not bear military service. If a Daoist engages in military affairs, it is like a Daoist worshiping the Son of Heaven (天子) and kings and lords (王侯), which is inappropriate, just as women should not interfere in politics. If a Daoist worships the Son of Heaven and local officials (守令), it is like interfering in politics and becoming a courtier. Daoist gatherings have no restrictions on drinking alcohol, while Buddhism prohibits drinking because women who drink alcohol violate the 'seven grounds for divorce' (七出). Daoism does not observe fasting because it advocates continuous life and needs food; Buddhism observes fasting because it advocates death and therefore does not eat, also like women controlling their diet. A Daoist sitting alone is like a woman guarding her chastity. Daoists living together in groups have no restrictions. I said with a smile: 'The Wen Shi Zhuan (文始傳, Wenshi Zhuan, a Daoist text) says that Dao (道, the Way) is born from the wood of the East, symbolizing masculinity; Buddha (佛) is born from the gold of the West, symbolizing femininity. Now, using the Five Elements (五行) to deduce, gold can overcome wood, wood takes gold as its official ghost (官鬼), and gold takes wood as its wife and wealth (妻財). From this, it can be inferred that Buddha is the official ghost of Dao, and Dao is the wife and wealth of Buddha.' It also says that the statement 'Dao gives birth to Buddha' is logically untenable. Among yin and yang (陰陽) and the Five Elements, where is there wood that can produce gold? Therefore, it is said that Dao does not give birth to Buddha. Daoists sit upright because they are in official positions; Daoist priests (道士) sit slightly because they are oppressed by officials. Daoists do not bear military service and taxes because they are descendants of the royal family of this dynasty, so they can be exempted. Daoist priests are ordinary people, and it is normal for them to bear military service and taxes. If the Daoist scriptures stipulate this way, then exempting military service and taxes would violate Daoist teachings. Moreover, the Lingbao Dajie (靈寶大誡, Lingbao Dajie, a Daoist text) says that Daoist priests do not drink alcohol and do not interfere with powerful people. Why do they now violate these great precepts? Later statements are numerous and confusing, with no clear direction. It also says that Daoist priests regard fasting as a method of death, so they do not fast. Why not eat your fill all day long and nourish this body, but instead initiate fasting and qi cultivation (服氣) to seek the art of longevity? In the end, no results are seen, which is like chasing shadows. It also says that Daoists sleep alone, and Daoist priests live together in groups. According to this statement, men and women can combine qi (合氣), so can the art of the bedchamber (房中術) be used indiscriminately?' What does 'the circumference of the nine-day moon' (九日月周徑) refer to? The Wen Shi Zhuan says that the sky is 409,000 li (里, a Chinese unit of distance) away from the earth, and the diameter of the sun and moon is 3,000 li each, and the circumference is 6,000 li. The distance between the zi (子) and wu (午) positions between heaven and earth is 90 million li, and the mao (卯) and you (酉) positions and the four corners are also changing in this way. The Jiku Jing (濟苦經, Jiku Jing, a Daoist text) says that Mount Kunlun (崑崙山) is 15,000 li high.

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千里。

臣笑曰。依濟苦經云。天地相去萬萬五千里。與前文始。全所不同。文始傳云。日月周圍六千里。徑三千里。據法則圍九千里。如何但止六千耶。又天圓地方道家恒述。今四隅與方等量。則天地俱圓矣。化胡云。佛法上限止極三十三天。不及道之八十一天上也。又云。崑山九重重相去九千里。山有四面。面有一天。故四九三十六天。第一重帝釋居之。今計崑山高一萬五千里。而有九重。重高九千。則高八萬一千。而言萬五千者。何太乖各。大可笑也。

十崑崙飛浮者

文始傳云。萬萬億萬萬歲。一大水崑崙飛浮。爾時飛仙迎取天王及善民。安之山上。復萬萬億歲大火起。爾時聖人飛迎天王及人。安於山上。

臣笑曰。濟苦經云。天地劫燒洞然空蕩。清氣為天濁氣為地。乃使巨靈胡亥造立山川日月如前。崑山飛浮容可迎人安山之上。若天地洞然山為火焚。義不獨立。如何迎取王人安山上乎。

又度人妙經云。五億重天之上大羅之天。有玉京山。災所不及。計太上慈愍。何不迎之以在玉京乎。若看死不迎。是不慈也。若不能迎。是欺詐也。又度人本行經云。道言我隨劫生死。然大上道君。居大羅之上。災所不及。猶云隨劫生死。自余飛仙。如何迎取天王善人。安於山上令免死者。

【現代漢語翻譯】 現代漢語譯本 千里。

我笑著說：『根據《濟苦經》所說，天地相距一萬萬五千里，與前面的《文始傳》所說完全不同。《文始傳》說，日月周圍六千里，直徑三千里。按照法則，圓周應該是九千里，為什麼只有六千里呢？』又說，『天圓地方』是道家一貫的說法，如果四角與方形等量，那麼天地就都是圓的了。《化胡經》說，佛法的上限只到三十三天，不及道家的八十一天。』又說，『崑崙山有九重，每一重相距九千里。山有四面，每一面有一天，所以四九三十六天。第一重天由帝釋（Indra）居住。』現在計算崑崙山高一萬五千里，卻有九重，每重高九千，那麼總高應該是八萬一千，而說成一萬五千里，這差異也太大了，真是可笑。

十、崑崙山飛浮

《文始傳》說：『萬萬億萬萬歲時，發生大洪水，崑崙山飛浮起來。這時飛仙迎接天王和善良的百姓，安置在山上。又經過萬萬億歲，發生大火。這時聖人飛來迎接天王和百姓，安置在山上。』

我笑著說：『《濟苦經》說，天地經歷劫燒，一切都空蕩蕩的。清氣上升爲天，濁氣下沉為地，於是巨靈神和胡亥神創造了山川日月，恢復到原來的樣子。崑崙山飛浮，或許還能迎接人安置在山上。如果天地都被大火焚燒，山也無法獨立存在。怎麼可能迎接天王和百姓安置在山上呢？』

『又《度人妙經》說，在五億重天之上，有大羅天，那裡有玉京山，災難無法到達。如果太上（Supreme Lord）真的慈悲憐憫，為什麼不把他們迎到玉京山去呢？如果眼看他們死去而不去迎接，這就是不慈悲。如果不能迎接，那就是欺騙。』又《度人本行經》說，『道說我隨著劫數而生死。』然而太上道君（Supreme Lord of the Tao），居住在大羅天之上，災難無法到達，卻還說自己『隨著劫數而生死』。那麼其餘的飛仙，又怎麼能迎接天王和善良的百姓，安置在山上，使他們免於死亡呢？

【English Translation】 English version A Thousand Li.

I laughed and said, 'According to the 'Jiku Jing' (Scripture of Universal Salvation), the distance between heaven and earth is 150 million li, which is completely different from what is stated in the 'Wen Shi Zhuan' (Wenshi Biography). The 'Wen Shi Zhuan' says that the circumference of the sun and moon is 6,000 li, and the diameter is 3,000 li. According to the rules, the circumference should be 9,000 li, so why is it only 6,000 li?' It also says, 'Heaven is round and earth is square' is a consistent statement of Taoism. If the four corners are equal to the square, then heaven and earth are both round. The 'Hua Hu Jing' (Scripture on the Conversion of the Barbarians) says that the upper limit of Buddhism is only the Thirty-three Heavens, which is not as high as the Taoist Eighty-one Heavens.' It also says, 'Kunlun Mountain has nine layers, each layer separated by 9,000 li. The mountain has four sides, and each side has a heaven, so four nines are thirty-six heavens. The first heaven is inhabited by Indra.' Now, calculating that Kunlun Mountain is 15,000 li high, but it has nine layers, each layer being 9,000 li high, then the total height should be 81,000 li, but it is said to be 15,000 li. This difference is too great, it is truly laughable.

1. Kunlun Mountain Floating

The 'Wen Shi Zhuan' says: 'After hundreds of millions of years, a great flood occurred, and Kunlun Mountain floated up. At this time, the flying immortals welcomed the Heavenly King and the good people and placed them on the mountain. After hundreds of millions of years, a great fire arose. At this time, the sages flew to welcome the Heavenly King and the people and placed them on the mountain.'

I laughed and said, 'The 'Jiku Jing' says that heaven and earth undergo kalpa-burning, and everything is empty. Pure qi rises to become heaven, and turbid qi sinks to become earth. Then the gods Juling and Huhai created the mountains, rivers, sun, and moon, restoring them to their original state. Kunlun Mountain floating might still be able to welcome people and place them on the mountain. If heaven and earth are burned by a great fire, the mountain cannot stand independently. How is it possible to welcome the Heavenly King and the people and place them on the mountain?'

'Also, the 'Duren Miao Jing' (Wonderful Scripture of Universal Salvation) says that above the five hundred million heavens, there is the Daluo Heaven, where Yujing Mountain is located, and disasters cannot reach it. If the Supreme Lord (Tai Shang) is truly compassionate, why not welcome them to Yujing Mountain? If they are watched dying without being welcomed, this is not compassionate. If they cannot be welcomed, this is deception.' Also, the 'Duren Benxing Jing' (Scripture of the Original Deeds of Universal Salvation) says, 'The Tao says I follow the kalpas of birth and death.' However, the Supreme Lord of the Tao (Tai Shang Dao Jun), residing above the Daluo Heaven, where disasters cannot reach, still says that he 'follows the kalpas of birth and death.' Then how can the other flying immortals welcome the Heavenly King and the good people and place them on the mountain, so that they can avoid death?

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深大愚騃。又可笑也。

十一法道天置官者

五符經云。中黃道君曰。天生萬物人為貴也。人身苞含天地無所不法。立天子置三公九卿二十七大夫八十一元士九州百二十郡千二百縣也。膽為天子大道君。脾為皇后。心為太尉。左腎為司徒。右腎為司空。封八神及臍為九卿珠樓神十二胃神十二三焦神三。合為二十七大夫。四支神為八十一。元士合之百二十。以法郡數也。又肺為尚書府。肝為蘭臺府。

臣笑曰。檢道經州縣之名。文似近代所出。古縣大而郡小。見於春秋及周書洛誥。今反以郡大於縣。是則非春秋已前道經乎。誣惘迷謬不可觀。而可笑也。

十二稱南無佛者

化胡經云。老化胡。王不受其教。老子曰。王若不信。吾南入天竺化諸國。其道大興。自此已南無尊于佛者。胡王猶不信受曰。若南化天竺。吾當稽首稱南無佛。又流沙塞有加夷國。常為劫盜。胡王患之。使男子守塞常憂。因號男為憂婆塞。女子又畏加夷所掠。兼憂其夫為夷所困。乃因號憂婆夷。

臣笑曰。胡言南無。此言歸命。亦云救我。胡言憂婆塞。此言善信男也。憂婆夷者。云善信女也。若以老子言。佛出於南。便雲南無佛者。若出於西方。可云西無佛乎。若言。男子守塞可名憂塞。女子憂夫恐夷可名為憂

【現代漢語翻譯】 現代漢語譯本： 真是又深奧又愚蠢，實在可笑。

十一、關於道教模仿天庭設定官職

《五符經》中說，中黃道君說：『上天創造萬物，人最為尊貴。人的身體包含天地，無所不傚法。』於是設立天子，設定三公九卿，二夫，八十一元士，九州百二十郡，千二百縣。膽為天子，對應大道君。脾為皇后。心為太尉。左腎為司徒。右腎為司空。封八神以及臍為九卿，珠樓神、十二胃神、十二三焦神，共為二夫。四肢神為八十一元士，合起來一百二十，用來傚法郡的數量。另外，肺為尚書府，肝為蘭臺府。

我笑著說：『查閱道經中州縣的名稱，文辭像是近代才出現的。古代縣大而郡小，見於《春秋》以及《周書·洛誥》。現在反而郡大於縣，那麼這就不是春秋以前的道經了。』真是虛妄迷惑，不可觀看，實在可笑。

十二、關於稱念『南無佛』

《化胡經》中說，老子去教化胡人，胡王不接受他的教導。老子說：『如果胡王不相信，我就向南進入天竺教化各國，我的道將會大大興盛。』從此以後，南方沒有比佛更尊貴的。胡王仍然不相信接受，說：『如果向南教化天竺，我就稽首稱念『南無佛』。』又說，流沙塞有加夷國，經常進行劫掠。胡王為此憂慮，派遣男子守衛邊塞，經常憂愁，因此稱男子為『優婆塞』。女子又害怕被加夷所掠奪，又擔心她的丈夫被夷人所困，於是稱她們為『優婆夷』。

我笑著說：『胡語『南無』，在這裡是歸命的意思，也可以說是救我的意思。胡語『優婆塞』，在這裡是善信男子的意思。『優婆夷』，是善信女子的意思。如果因為老子說佛出現在南方，就說『南無佛』，如果佛出現在西方，就可以說『西無佛』了嗎？如果說男子守衛邊塞可以稱為『憂塞』，女子擔心丈夫被夷人所困可以稱為『憂』嗎？』

【English Translation】 English version: It is profoundly foolish and also laughable.

Eleven, Regarding the Daoist Imitation of Heavenly Offices

The Five Talismans Scripture says: 'The Central Yellow Dao Lord said, 'Heaven gives birth to all things, and humans are the most noble. The human body encompasses heaven and earth, and there is nothing it does not emulate.'' Thus, a Son of Heaven is established, and the Three Dukes, Nine Ministers, two Daifu (high officials), eighty-one Yuan Shi (primary scholars), nine provinces, one hundred and twenty commanderies, and one thousand two hundred counties are established. The gallbladder is the Son of Heaven, corresponding to the Great Dao Lord. The spleen is the Empress. The heart is the Grand Commandant. The left kidney is the Minister of Education. The right kidney is the Minister of Works. The eight spirits and the navel are designated as the Nine Ministers, the Pearl Tower Spirit, the twelve Stomach Spirits, and the twelve Triple Burner Spirits, together forming the two Daifu. The spirits of the four limbs are the eighty-one Yuan Shi, totaling one hundred and twenty, to emulate the number of commanderies. Furthermore, the lungs are the Ministry of Documents, and the liver is the Lan Tai Bureau.

I laugh and say: 'Examining the names of the prefectures and counties in the Daoist scriptures, the writing style seems to be from recent times. In ancient times, counties were large and commanderies were small, as seen in the Spring and Autumn Annals and the Book of Zhou, Luo Gao. Now, commanderies are larger than counties, so this is not a Daoist scripture from before the Spring and Autumn period.' It is truly false and deluded, not worth viewing, and truly laughable.

Twelve, Regarding Reciting 'Namo Buddha'

The Scripture of Converting the Barbarians says that Laozi went to convert the barbarians, but the barbarian king did not accept his teachings. Laozi said, 'If the barbarian king does not believe, I will go south into Tianzhu (India) to convert the countries, and my Dao will greatly flourish.' From then on, there was nothing south of there more venerable than the Buddha. The barbarian king still did not believe and accept, saying, 'If you go south to convert Tianzhu, I will bow my head and recite 'Namo Buddha'.' It also says that there is a Jia Yi country in the quicksand frontier, which often engages in robbery. The barbarian king was worried about this and sent men to guard the frontier, who were constantly worried, so the men were called 'Upasaka' (male lay Buddhist). The women were also afraid of being plundered by the Jia Yi and worried about their husbands being trapped by the barbarians, so they were called 'Upasika' (female lay Buddhist).

I laugh and say: 'The barbarian word 'Namo' here means taking refuge, or it can also mean 'save me'. The barbarian word 'Upasaka' here means 'good faithful man'. 'Upasika' means 'good faithful woman'. If, because Laozi said that the Buddha appeared in the south, one says 'Namo Buddha', then if the Buddha appeared in the west, could one say 'West No Buddha'? If it is said that men guarding the frontier can be called 'Worry Frontier', can women worrying about their husbands being trapped by the barbarians be called 'Worry'?'

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夷。未知婆者。復可憂其祖母乎。如此依字釋詁。丑拙困辱。大可笑也。

十三鳥跡前文者

洞神三皇經。稱西域仙人曰皇文者。乃是三皇已前鳥。跡之始文章也。又云。三皇者。則三洞之尊神。大有之祖氣。天皇主氣。地皇主神。人皇主生。三合成德萬物化生。

臣笑曰。南極真人問事品稱。靈寶真文三十六卷。在玉京山玄臺玉室。真文大字滿中。天地淪沒萬成萬壞。真文獨明。此之真文。即三洞文也。三皇即三洞之尊神。必不在三洞之後。爾時未有鳥獸。何得云三皇已前鳥跡之始文也。若以伏羲為三皇者。案淮南子云。皇帝使倉頡睹鳥跡造文字。此則止在皇帝之時。何得云三皇已前鳥文之始乎。

十四張騫取經者

化胡經曰。迦葉菩薩云。如來滅后五百歲。吾來東遊以道授韓平子。白日昇天。又二百年。以道授張陵。又二百年。以道授建平子。又二百年。以授午室。爾後漢末陵遲不奉吾道。至漢明永平七年甲子歲。星晝現西方夜。明帝夢神人長一丈六尺項有日光。旦問群臣。傅毅曰。西方胡王太子成道佛號佛。明帝即遣張騫等。窮河源。經三十六國至舍衛。佛已涅槃。寫經六十萬五千言。至永平十八年乃還。

臣笑曰。漢書云。張陵者後漢順帝時人。客學于蜀。入鶴鳴山為

【現代漢語翻譯】 現代漢語譯本： 夷，不知道『婆』是什麼意思，反而擔心她的祖母嗎？像這樣按照字面解釋古文，真是又醜陋又笨拙又困窘，太可笑了。

十三、關於鳥跡前文的說法

《洞神三皇經》稱西域仙人為『皇文者』，說是三皇以前鳥跡開始形成的文字。又說，『三皇』就是三洞的尊神，大有的祖氣。天皇主管氣，地皇主管神，人皇主管生命。三者合成為德，萬物化生。

我笑著說：《南極真人問事品》中說，『靈寶真文三十六卷』在玉京山玄臺玉室。真文大字充滿其中，即使天地淪沒，萬成萬壞，真文依然光明。這真文就是三洞文。三皇既然是三洞的尊神，必定不在三洞之後。那時還沒有鳥獸，怎麼能說是三皇以前鳥跡開始形成的文字呢？如果以伏羲為三皇，根據《淮南子》記載，黃帝讓倉頡觀察鳥跡創造文字。這隻發生在黃帝時期，怎麼能說是三皇以前鳥文的開始呢？

十四、關於張騫取經的說法

《化胡經》說：『迦葉菩薩說，如來滅度后五百年，我來到東方，把道傳授給韓平子，他白日昇天。又過二百年，把道傳授給張陵。又過二百年，把道傳授給建平子。又過二百年，傳授給午室。之後漢朝末年衰落，不奉行我的道。到漢明帝永平七年甲子歲，白天西方出現星辰，夜晚明亮。明帝夢見神人身高一丈六尺，脖子有日光。早晨問群臣，傅毅說，是西方胡王的太子成道，佛號為佛。明帝就派遣張騫等人，追尋黃河源頭，經過三十六國到達舍衛國，佛已經涅槃。抄寫經書六十萬五千字，到永平十八年才返回。』

我笑著說：《漢書》記載，張陵是後漢順帝時人，在蜀地學習，進入鶴鳴山成為...

【English Translation】 English version: To not know what 'Po' (婆) means, and instead worry about her grandmother? To interpret ancient texts literally like this is ugly, clumsy, and embarrassing. It's truly laughable.

Thirteen: Regarding the Statement of 'Pre-Bird-Track Writings'

The Dongshen Sanhuang Jing (洞神三皇經) calls the Western Region immortals 'Huang Wenzhe' (皇文者), saying they are the writings that began with bird tracks before the Three Sovereigns (三皇). It also says, 'The Three Sovereigns' are the honored deities of the Three Caverns (三洞), the ancestral Qi (氣) of Great Existence. The Heavenly Sovereign (天皇) governs Qi, the Earthly Sovereign (地皇) governs spirit, and the Human Sovereign (人皇) governs life. The three combine into virtue, and all things are created.

I laugh and say: The Nanjizhenren Wenshi Pin (南極真人問事品) states, 'The Lingbao Zhenwen (靈寶真文) in thirty-six scrolls is in the Jade Capital Mountain (玉京山) in the Mysterious Terrace Jade Chamber (玄臺玉室). The large characters of the True Writings fill it, and even if heaven and earth are submerged and ten thousand things are created and destroyed, the True Writings alone remain bright.' These True Writings are the writings of the Three Caverns. Since the Three Sovereigns are the honored deities of the Three Caverns, they must not be after the Three Caverns. At that time, there were no birds or beasts, so how can it be said that the writings began with bird tracks before the Three Sovereigns? If Fuxi (伏羲) is considered one of the Three Sovereigns, according to the Huainanzi (淮南子), the Yellow Emperor (皇帝) had Cangjie (倉頡) observe bird tracks to create writing. This only happened during the time of the Yellow Emperor, so how can it be said that the bird writings began before the Three Sovereigns?

Fourteen: Regarding Zhang Qian's (張騫) Obtaining Scriptures

The Huahu Jing (化胡經) says: 'Bodhisattva Kashyapa (迦葉菩薩) said, 'Five hundred years after the Nirvana (涅槃) of the Tathagata (如來), I will come to the East and transmit the Dao (道) to Han Pingzi (韓平子), who will ascend to heaven in broad daylight. Two hundred years later, I will transmit the Dao to Zhang Ling (張陵). Two hundred years later, I will transmit the Dao to Jian Pingzi (建平子). Two hundred years later, I will transmit the Dao to Wu Shi (午室). After that, the late Han Dynasty declined and did not follow my Dao. In the seventh year of the Yongping (永平) era of Emperor Ming (明帝) of the Han Dynasty, in the year Jiazi (甲子), a star appeared in the west during the day and was bright at night. Emperor Ming dreamed of a divine man sixteen feet tall with sunlight around his neck. In the morning, he asked his ministers, and Fu Yi (傅毅) said, 'It is the prince of the Western Hu (胡) kingdom who has attained enlightenment, and his Buddha name is Buddha (佛).' Emperor Ming then sent Zhang Qian and others to search for the source of the Yellow River (黃河), passing through thirty-six countries to Shravasti (舍衛), where the Buddha had already entered Nirvana. They copied six hundred and five thousand words of scriptures and returned in the eighteenth year of the Yongping era.'

I laugh and say: The Han Shu (漢書) records that Zhang Ling was a person from the time of Emperor Shun (順帝) of the Later Han Dynasty. He studied in Shu (蜀) and entered Mount Heming (鶴鳴山) to become...

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蛇所吞。計順帝。乃是明帝七世之孫。理不在明帝之前百餘年也。又云。明帝遣張騫尋河源者。此亦妄作。案漢書。張騫為前漢武帝尋河源。云何後漢明帝。復遣尋耶。不知騫是何長仙乎。代代受使。一何苦哉。可笑其妄引也。

十五日月普集者

諸天內音第三宗飄天八字文曰。澤落覺菩臺緣大羅。千天真皇人解曰。澤者天中山名。眾龍所窟落覺者道君之內名。菩臺者真人之隱號。玉臺處澤山之陽。三萬日月明其左右。羅漢月夫人。大劫既災。諸天日月會玉臺之下。大千世界之分。天下改易大千洞然。

臣笑曰。濟苦經云。乾坤洞然之後。乃使巨靈胡亥造山川玄中造日月。崑山南三十兆里復有崑山。如是次第有千崑山。名小千界。復有千小千。名中千界。復有千中千。名一大千世界。計大千世界中有百億日月。又經云。大劫既交天地改易。日月星辰無有存者。若其普集則百億俱來。何為但三千而至。若余不集者為是災所不及。為是本界闕少。若必少者。地上凡人。尚蒙日月之照。天上福勝。如何獨無照乎。又日月之下。乃是欲界。下人不名大羅上界災所不及。今不來者。理其然乎。將知造此經者。惟聞大千之名。迷於日月之數。故其然哉。

十六大上尊貴者

文始傳稱。老子與尹喜游

【現代漢語翻譯】 現代漢語譯本 蛇所吞。計順帝（皇帝名）。乃是明帝（皇帝名）七世之孫。理不在明帝之前百餘年也。又云。明帝遣張騫（人名）尋河源者。此亦妄作。案漢書。張騫為前漢武帝尋河源。云何後漢明帝。復遣尋耶。不知騫是何長仙乎。代代受使。一何苦哉。可笑其妄引也。 十五日月普集者 諸天內音第三宗飄天八字文曰。澤落覺菩臺緣大羅。千天真皇人解曰。澤者天中山名。眾龍所窟落覺者道君之內名。菩臺者真人之隱號。玉臺處澤山之陽。三萬日月明其左右。羅漢月夫人。大劫既災。諸天日月會玉臺之下。大千世界之分。天下改易大千洞然。 臣笑曰。濟苦經云。乾坤洞然之後。乃使巨靈胡亥造山川玄中造日月。崑山南三十兆里復有崑山。如是次第有千崑山。名小千界。復有千小千。名中千界。復有千中千。名一大千世界。計大千世界中有百億日月。又經云。大劫既交天地改易。日月星辰無有存者。若其普集則百億俱來。何為但三千而至。若余不集者為是災所不及。為是本界闕少。若必少者。地上凡人。尚蒙日月之照。天上福勝。如何獨無照乎。又日月之下。乃是欲界。下人不名大羅上界災所不及。今不來者。理其然乎。將知造此經者。惟聞大千之名。迷於日月之數。故其然哉。 十六大上尊貴者 文始傳稱。老子（道家人物）與尹喜（人名）游

【English Translation】 English version Swallowed by a snake. Emperor Ji Shun (name of an emperor) was the seventh-generation descendant of Emperor Ming (name of an emperor). It couldn't have been more than a hundred years before Emperor Ming. It is also said that Emperor Ming sent Zhang Qian (name of a person) to find the source of the Yellow River. This is also a fabrication. According to the Book of Han, Zhang Qian was sent by Emperor Wu of the Former Han Dynasty to find the source of the Yellow River. How could Emperor Ming of the Later Han Dynasty send him again? I wonder what kind of immortal was Zhang Qian? To be sent on missions generation after generation, how bitter! It's laughable how they misquote things. The fifteenth day, when the sun and moon universally gather The third sect of the inner sounds of the heavens, the eight-character text of Piao Heaven, says: 'Ze Luo Jue Pu Tai Yuan Da Luo.' The true emperors of a thousand heavens explain it as: 'Ze' is the name of a mountain in the center of the heavens, the cave where many dragons dwell. 'Luo Jue' is the inner name of the Taoist Lord. 'Pu Tai' is the hidden name of a true person. The Jade Platform is located on the sunny side of Ze Mountain. Thirty thousand suns and moons illuminate its surroundings. The Lohan Moon Lady. When the great kalpa brings disaster, all the suns and moons of the heavens will gather below the Jade Platform. The division of the great chiliocosm, the world will change, and the great chiliocosm will be illuminated. I laugh and say: The Sutra of Salvation from Suffering says, 'After the universe is illuminated, the giant spirit Hu Hai will create mountains and rivers, and create the sun and moon in the mysterious center. Thirty trillion miles south of Kunlun Mountain, there is another Kunlun Mountain.' In this order, there are a thousand Kunlun Mountains, called the small chiliocosm. There are a thousand small chiliocosms, called the middle chiliocosm. There are a thousand middle chiliocosms, called the great chiliocosm. It is estimated that there are a hundred billion suns and moons in the great chiliocosm.' The sutra also says, 'When the great kalpa intersects, the heavens and the earth will change, and the sun, moon, and stars will not remain.' If they universally gather, then a hundred billion would come. Why only three thousand arrive? If the rest do not gather, is it because the disaster did not reach them, or is it because the original realm is lacking? If it is necessarily lacking, then even ordinary people on earth are illuminated by the sun and moon. How can the blessings of heaven be so great that they alone are not illuminated? Moreover, below the sun and moon is the desire realm. Lower people are not called the upper realm of Da Luo, which the disaster cannot reach. If they do not come now, is that the reason? It can be known that the one who created this sutra only heard the name of the great chiliocosm and was confused about the number of suns and moons, hence the reason. The sixteenth, the greatly supreme and noble one The Biography of Wen Shi says that Lao Tzu (a Taoist figure) traveled with Yin Xi (name of a person).

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天上。入九重白門天帝見老便拜。老命喜與天帝相禮。老子曰。太上尊貴。剋日引見。太上在玉京山七寶宮。出諸天上。寂寂冥冥清遠矣。

臣笑曰。神仙傳云。吳郡沈義白日登仙。四百年後還家。說云。初上天時欲見天帝。尊貴不可見。遂先見太上。在正殿坐。男女侍數百人。如此狀明。則知太上劣於天帝矣。言大上尊貴治在眾天之上者妄也。今據九天生神章。太上住在玄都宮也。其玉清宮在玄都之上。何重宮覆在玉清之上。便高玄都兩重矣。而老子云。太上治在眾天之上者。何謬如斯。

十七五穀為刳命之鑿者

化胡經云。三皇修道人皆不死。上古時。天生甘露地生醴泉。食飲長生。中古來天生五氣地出五味。食之延年。下古世薄天生風雨地養百獸。人捕食之。吾傷此際。故嘗百穀以食兆民。於是三皇各奉粟五斗為信。求世世子孫不絕五穀生神州。

臣笑曰。五符經云。三仙王告皇帝曰。人所以壽孝者。不食五穀故也。大有經曰。五穀刳命之鑿。臭五穀命促縮。此糧入腹無希久壽。汝欲不死腸中無屎。五府經云。黃精者三陽之氣。上太清宮。食之甘美。又長生也。未解老子何不嘗此。而嘗五穀腐人之腸乎。又三皇者皆神人也。何以不令子孫王于長生之國。而以五斗谷請子孫王于神州。求

【現代漢語翻譯】 現代漢語譯本 天上。一位老者進入九重白門，天帝見到他便下拜。老者命喜與天帝互相行禮。老子說：『太上最為尊貴，擇日引見。』太上居住在玉京山的七寶宮，超越了諸天之上，那裡寂靜深遠，清凈無垠。

我笑著說：『《神仙傳》記載，吳郡的沈義白日飛昇成仙，四百年後回到家中，說他初上天時想見天帝，但因天帝尊貴不可輕易得見，於是先見了太上，太上在正殿端坐，有數百男女侍奉。』如此看來，太上不如天帝尊貴。《化胡經》中說太上尊貴，統治眾天之上，是虛妄之言。如今根據《九天生神章》，太上居住在玄都宮。而玉清宮在玄都宮之上，那麼何來重宮在玉清宮之上？這比玄都宮高了兩重。而老子說太上統治眾天之上，這謬誤何至於此？

十七、五穀是刳命的鑿子

《化胡經》說：『三皇修道，人們都不死。上古時代，天降甘露，地涌醴泉，人們食用后長生不老。中古時代，天生五氣，地出五味，人們食用后延年益壽。下古時代，天生風雨，地養百獸，人們捕食野獸。我哀傷這個時代，所以親自品嚐百穀來供養百姓。於是三皇各自奉獻五斗粟作為憑證，祈求世世代代子孫在神州不絕五穀。』（三皇：指天皇、地皇、人皇）

我笑著說：『《五符經》說：三仙王告訴黃帝說：『人們之所以不能長壽，是因為食用了五穀。』《大有經》說：『五穀是刳命的鑿子，食用臭穢的五穀會使壽命縮短。』這種糧食進入腹中，不可能長久生存。你想要不死，腸中就不能有糞便。《五府經》說：黃精是三陽之氣，可以上升到太清宮，食用后甘甜美味，又能長生不老。』不明白老子為什麼不品嚐黃精，反而品嚐五穀來腐蝕人的腸胃呢？而且三皇都是神人，為什麼不讓子孫統治長生不老的國度，反而用五斗谷請求子孫統治神州呢？』

【English Translation】 English version In Heaven. An old man entered the ninefold White Gate, and the Heavenly Emperor bowed upon seeing him. The old man instructed Xi to greet the Heavenly Emperor. Laozi (Lao Tzu) said, 'The Supreme One (Tai Shang) is most venerable; arrange an audience on an auspicious day.' The Supreme One resides in the Seven Treasure Palace on Jade Capital Mountain (Yu Jing Shan), surpassing all the heavens, where it is silent, profound, clear, and boundless.

I smiled and said, 'The 'Biographies of Immortals' (Shenxian Zhuan) records that Shen Yi of Wu Commandery ascended to immortality in broad daylight and returned home four hundred years later, saying that when he first ascended to Heaven, he wished to see the Heavenly Emperor, but because the Heavenly Emperor was too venerable to be easily seen, he first saw the Supreme One, who was seated in the main hall, attended by hundreds of men and women.' Thus, it is clear that the Supreme One is less venerable than the Heavenly Emperor. The statement in the 'Huahu Jing' (Scripture of Converting the Barbarians) that the Supreme One is venerable and rules over all the heavens is a false claim. According to the 'Nine Heavens Life Divinity Chapter' (Jiu Tian Sheng Shen Zhang), the Supreme One resides in the Mysterious Capital Palace (Xuan Du Gong). And the Jade Purity Palace (Yu Qing Gong) is above the Mysterious Capital Palace, so how can there be a double palace above the Jade Purity Palace? This is two levels higher than the Mysterious Capital Palace. And Laozi said that the Supreme One rules over all the heavens; how can such an error occur?

Seventeen: The Five Grains are Chisels that Hollow Out Life

The 'Huahu Jing' says, 'The Three Sovereigns (San Huang) cultivated the Dao, and people did not die. In ancient times, Heaven sent down sweet dew, and the earth produced sweet springs; people who ate and drank these lived forever. In middle antiquity, Heaven produced five energies, and the earth produced five flavors; people who ate these prolonged their years. In lower antiquity, Heaven produced wind and rain, and the earth nourished hundreds of beasts; people captured and ate these beasts. I grieve for this era, so I personally tasted the hundred grains to feed the people. Therefore, the Three Sovereigns each offered five dou (a unit of dry measure) of millet as a token, praying that their descendants would never be without the five grains in the Divine Land (Shen Zhou).'

I smiled and said, 'The 'Five Talismans Scripture' (Wu Fu Jing) says: The Three Immortal Kings told the Yellow Emperor (Huang Di), 'The reason why people do not live long is because they eat the five grains.' The 'Great Existence Scripture' (Da You Jing) says: 'The five grains are chisels that hollow out life; eating foul five grains shortens life.' This grain entering the belly cannot lead to long life. If you want to be immortal, there must be no feces in your intestines.' The 'Five Palaces Scripture' (Wu Fu Jing) says: 'Yellow essence (Huang Jing) is the energy of the three yangs, which can ascend to the Supreme Purity Palace (Tai Qing Gong); eating it is sweet and delicious, and it also leads to immortality.' I don't understand why Laozi doesn't taste yellow essence but instead tastes the five grains to rot people's intestines? Moreover, the Three Sovereigns are all divine beings, so why not let their descendants rule over a land of immortality, but instead use five dou of grain to request that their descendants rule over the Divine Land?'

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刳命腐腸之短壽乎又可笑耳。

十八老子作佛者

玄妙內篇云。老子入關往維衛國。入清妙夫人口中。后剖左腋生。行七步曰。天上天下惟我為尊。於是乃有佛法。

臣笑曰。化胡經云。老化罽賓一切奉佛。老曰。卻後百年。兜率天上更有真佛。託生舍衛白凈王宮。吾于爾時。亦遣尹喜下生從佛。號曰阿難。造十二部經。老子去後百年。舍衛國王果生太子。六年苦行成道。號佛字釋迦文。四十九年欲入涅槃。老子復見於世號迦葉。在雙樹間。為諸大眾請啟如來三十六問訖。佛便涅槃。迦葉菩薩焚燒佛尸。取捨利分國造塔。阿育王又起八萬四千塔。即以事推。老子本不作佛。若作佛者。豈可老還自燒老尸而起塔耶。且可一笑。且老子諸經多雲作佛。或作國師。豈可天下國師。與佛必待伯陽乎。度人化俗。要須李耳耶。若云佛不能作要須道者。從始氣以來。獨一老子。不許餘人悟大道而為國師耶。是則老為自伐惟我能也。然佛經。人人行行皆得佛果。道經不述。惟一老君。如何佛教如此之弘。道經如斯之隘乎。且妄言虛述首尾無據。蜀記。張陵蛇啖。而注白日昇天。漢書。劉安伏鉞。乃言長生不死道家誣老子作佛。詎可怪哉。

又造天地經云。西化胡王。老子變形而去。左目為日。右目為月。案

【現代漢語翻譯】 爲了追求虛無縹緲的長生而傷害性命、腐蝕內臟，實在是可笑至極。

十八、老子成佛的說法

《玄妙內篇》中說：老子進入函谷關后，前往維衛國，進入清妙夫人的口中，之後剖開左腋出生。行走七步，說道：『天上天下，唯我為尊。』於是才有了佛法。

我笑著說：《化胡經》中說，老子教化了罽賓國，所有人都信奉佛教。老子說：『過一百年後，在兜率天之上還有真正的佛，將託生于舍衛國的白凈王宮。我到那時，也會派遣尹喜下生跟隨佛，號為阿難，撰寫十二部經。』老子離去後一百年，舍衛國王果然生了太子，六年苦行后成道，號為佛，字釋迦文。四十九年後將要進入涅槃時，老子再次顯現於世，號為迦葉，在雙樹之間，為大眾請問如來三十六個問題完畢后，佛便涅槃了。迦葉菩薩焚燒佛的遺體，取捨利分給各國建造佛塔。阿育王又建造了八萬四千座佛塔。』根據這些事來推斷，老子本來就沒有成佛。如果老子成了佛，怎麼會自己焚燒自己的屍體，然後建造佛塔呢？這真是可笑。而且老子的許多經書中都說他成了佛，或者成了國師。難道天下的國師和佛，都必須等待伯陽嗎？教化世人，難道一定要李耳嗎？如果說佛不能做，一定要道士才能做，那麼從有氣以來，只有老子一個人，不允許其他人領悟大道而成為國師嗎？這豈不是老子在自我吹噓，只有他才能做到嗎？然而佛經中說，人人行善都能成佛。道經中卻沒有這樣的說法，只有老君一人。為什麼佛教如此弘揚，而道教卻如此狹隘呢？而且這些都是妄言虛構，首尾不一。蜀地的記載中，張陵被蛇咬了，卻註釋說他白日昇天。漢書中，劉安被處決，卻說他長生不死。道家誣陷老子成佛，又有什麼可奇怪的呢？

又有一部《造天地經》中說：『老子西去教化胡人，變化形體而去，左眼變為太陽，右眼變為月亮。』按照...

【English Translation】 To harm one's life and corrupt one's internal organs in pursuit of illusory longevity is utterly ridiculous.

1. The claim that Laozi became a Buddha

The Xuanmiao Neipian says: 'Laozi entered the Hangu Pass and went to the country of Vewe. He entered the mouth of Qingmiao, and was later born from her left armpit. He walked seven steps and said: 'Above and below the heavens, I alone am the honored one.' Thus, there was the Buddha Dharma.'

I laugh and say: 'The Huahu Jing says that Laozi converted Kipin, and everyone there worshipped the Buddha. Laozi said: 'After a hundred years, there will be a true Buddha in the Tushita Heaven, who will be born in the palace of King Baijing in Shavesti. At that time, I will also send Yin Xi to be born and follow the Buddha, named Ananda, who will write the twelve divisions of scriptures.' A hundred years after Laozi left, the king of Shavesti indeed had a prince, who attained enlightenment after six years of ascetic practice, and was named Buddha, with the title Shakyamuni. When he was about to enter Nirvana after forty-nine years, Laozi appeared again in the world, named Kasyapa, between the twin trees, and after asking the Tathagata thirty-six questions for the masses, the Buddha entered Nirvana. Bodhisattva Kasyapa cremated the Buddha's body, took the relics, and divided them among the countries to build pagodas. King Ashoka also built eighty-four thousand pagodas.' Based on these events, Laozi did not originally become a Buddha. If Laozi had become a Buddha, how could he have burned his own corpse and then built pagodas? This is truly laughable. Moreover, many of Laozi's scriptures say that he became a Buddha or a national teacher. Must all the national teachers and Buddhas in the world wait for Boyang? Does converting people require Li Er? If it is said that the Buddha cannot do it and only a Taoist can do it, then since the beginning of qi, there is only Laozi, and no one else is allowed to understand the great Dao and become a national teacher? Isn't this Laozi boasting that only he can do it? However, the Buddhist scriptures say that everyone who does good deeds can become a Buddha. The Taoist scriptures do not say this, only Laozi. Why is Buddhism so widely promoted, while Taoism is so narrow? Moreover, these are all false and fabricated statements, inconsistent from beginning to end. The records of Shu say that Zhang Ling was bitten by a snake, but it is annotated that he ascended to heaven in broad daylight. The Book of Han says that Liu An was executed, but it is said that he achieved immortality. It is not surprising that Taoists falsely claim that Laozi became a Buddha.'

Another Zaotiandi Jing says: 'Laozi went west to convert the barbarians, changed his form and left, his left eye became the sun, and his right eye became the moon.' According to...

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玄妙經云。老子乘日精入清妙口中。是則老子乘一目之精而入口也。計大道洞神何所不在。乃要憑一精而入胎乎。若必藉精。精依于首。若乘頭入。兩眼俱來。今乃乘一眼而入。使成偏見之大道乎。亦可笑也。

十九敕瞿曇遣使者

老子化胡歌曰。我在舍衛時。約敕瞿曇身。汝共摩訶薩。赍經來東秦。歷落神州界。迫至東海間。廣宣世尊法。教授聾俗人。與子威神法。化道滿千年。年滿時當還。慎莫戀東秦。無令天帝怒。太上蹋地瞋。

臣笑曰。案瞿曇者。即釋迦也。化胡經云。周莊本初三年太歲丙辰。白凈王子既得正覺。號佛釋迦。老子見其去世恐人懈怠。復下多羅聚落。號曰迦葉。親近於佛。焚屍取骨。起塔分佈。若如上文。釋迦未生。不得預遣瞿曇往東土也。如其已產生佛者。中間無容。得受迦葉之約敕充千年之使乎。豈有菩薩親侍于佛而敕佛為使乎。又周莊一政。止有一十五年。元年乙酉全無丙辰。本初之號何謬如斯。足令掩耳。亦使太上蹋地而瞋乎。

二十以酒脯事邪求道者

度人妙經稱。三界魔王各有歌辭。誦之百遍名度南宮。千遍魔王保迎。萬遍飛昇大空。過三界登仙公。又玄中精經。道士受誡符錄。置五嶽位設酒脯再拜。

臣笑曰。觀身大誡云。道學不得祠祀

【現代漢語翻譯】 現代漢語譯本： 《玄妙經》上說，老子乘坐日之精華進入清妙的口中。這就是說老子乘坐一隻眼睛的精華而進入口中。推算大道洞徹神明，無所不在，難道還要憑藉一隻眼睛的精華才能入胎嗎？如果一定要憑藉精華，精華依附於頭部，如果乘坐頭部進入，兩隻眼睛應該一起來。現在卻乘坐一隻眼睛進入，難道要形成片面之見的大道嗎？真是可笑啊。 老子化胡歌中說：『我在舍衛城時，約束瞿曇（釋迦牟尼）的身體，你和摩訶薩（大菩薩）一起，帶著經書來到東秦。走遍神州大地，迫近東海之濱，廣泛宣揚世尊的佛法，教導那些愚昧無知的人。賜予你威神之力，教化眾生滿一千年。一千年期滿時應當返回，千萬不要貪戀東秦，不要讓天帝發怒，太上老君跺腳發怒。』 我笑著說，考察瞿曇，就是釋迦牟尼。化胡經上說，周莊王本初三年，太歲在丙辰，白凈王（凈飯王）的王子已經得到正覺，號為佛釋迦。老子見他去世，恐怕人們懈怠，又下到多羅聚落，號為迦葉（佛的大弟子之一），親近於佛，焚燒屍體，取其骨殖，起塔分佈。如果像上面所說，釋迦牟尼還沒出生，不可能預先派遣瞿曇前往東土。如果他已經產生佛，中間沒有空隙，能夠接受迦葉的約束，充當千年的使者嗎？哪有菩薩親自侍奉佛，反而敕令佛為使者的呢？而且周莊王一朝政治，只有十五年，元年是乙酉，根本沒有丙辰。本初的年號錯謬到這種程度，足以讓人摀住耳朵，也會讓太上老君跺腳發怒吧。 《度人妙經》上說，三界魔王各有歌辭，誦讀一百遍，名字就能在南宮註銷。誦讀一千遍，魔王親自迎接。誦讀一萬遍，就能飛昇到天空，超過三界，登上仙公的地位。還有《玄中精經》中說，道士接受戒律符箓，設定五嶽神位，擺設酒肉祭品，再行跪拜之禮。 我笑著說，《觀身大誡》中說，道學之人不得祭祀。

【English Translation】 English version: The Xuánmiào Sutra says: 'Laozi rode the essence of the sun and entered the mouth of Qīngmiào.' This means that Laozi rode the essence of one eye and entered the mouth. Considering that the Great Dao penetrates the divine and is omnipresent, does it still need to rely on the essence of one eye to enter the womb? If it must rely on essence, and essence relies on the head, if entering by riding the head, both eyes should come together. But now entering by riding one eye, is it to form a one-sided Great Dao? It is truly laughable. The Laozi Huahu Song says: 'When I was in Shravasti, I restrained the body of Gautama (Shakyamuni). You and Mahasattva (Great Bodhisattva) together, bring the scriptures to the Eastern Qin. Traverse the lands of China, approaching the shores of the East Sea, widely proclaim the Buddha's Dharma of the World Honored One, and teach those ignorant people. Grant you the power of awe and divinity, and transform sentient beings for a thousand years. When the thousand years are up, you should return, do not be attached to the Eastern Qin, lest the Heavenly Emperor be angered, and the Supreme Lord stomp his feet in anger.' I laugh and say, examining Gautama, that is Shakyamuni. The Huahu Sutra says, 'In the third year of the Zhou Zhuang King's Běnchū era, the year being Bǐngchén, the prince of Baijing King (King Suddhodana) had already attained perfect enlightenment, and was named Buddha Shakyamuni.' Laozi, seeing his passing, fearing that people would become lax, descended again to the Taruo settlement, named Kāśyapa (one of the Buddha's great disciples), approached the Buddha, cremated the body, took the bones, and erected stupas for distribution. If as stated above, Shakyamuni had not yet been born, it would be impossible to send Gautama to the Eastern lands in advance. If he had already become a Buddha, there would be no space in between to receive Kāśyapa's restraint and serve as an envoy for a thousand years? How could a Bodhisattva personally attend to the Buddha and instead order the Buddha to be an envoy? Moreover, the reign of Zhou Zhuang King was only fifteen years, the first year being Yǐyǒu, and there was no Bǐngchén at all. The era name of Běnchū is so erroneous, it is enough to make people cover their ears, and it would also make the Supreme Lord stomp his feet in anger. The Duren Miao Jing says, 'The demon kings of the Three Realms each have songs and verses, reciting them a hundred times, the name can be removed from the Southern Palace. Reciting them a thousand times, the demon kings will personally welcome you. Reciting them ten thousand times, you can ascend to the sky, surpass the Three Realms, and attain the position of a celestial official.' Also, the Xuanzhong Jingjing says, 'Taoist priests receiving precepts and talismans, set up the positions of the Five Sacred Mountains, arrange offerings of wine and meat, and then perform the ritual of kneeling and bowing.' I laugh and say, the Guanshen Dajie says, 'Those who study the Dao should not perform sacrifices.'

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鬼神及向禮拜。既是欲界魔王。未度諸有。焉能誦通百遍度南宮耶。

又案三張之法。春秋二分祭社祠灶。冬夏兩至同俗祠祀。兵符社契軍將交兵。都無戒勸之文。此之神社。為神為道。若是神者。道士不拜。如其道也。不設酒脯。豈有口誦魔言身行禮祭。求出三界。良可悲夫。

二十一佛邪亂政者

化胡經佛興胡域。西方金氣剛而無禮。神州之士。效其儀法起立浮圖。處處專尚背本趣末。辭言迂蕩不合妙法。飾雕經像以誑王臣。致天下水旱兵革相伐。不過十年災變普出。五星失度山河崩竭。王化不平皆由佛亂。帝主不事宗廟。庶人不享其先。所以神祇道氣。不可復理。

臣笑曰。智慧罪根品云。元始天尊曰。我于上皇元年半劫。度人延命萬八千年。我去後人心頹壞淫祀邪神。殺生禱祈更相殘害。自取夭傷壽無定年。以此推之。淫祀邪神萬神歡喜。氣與道合應獲福利。云何命促壽無定年。又漢明以前。佛法未行道氣隆盛。何乃兵戈屢作水旱相尋。雨血山崩饑荒薦集。更有桀紂炮烙生靈。自明帝后佛法行來五百餘年。寧有妖災虐政甚於前者。以今驗古。誰有誑欺。事彰竹帛。不可掩也。鸞乃庸疏。頗尋兩教。道法謙退。行偽以顯佛真。佛法澄正。存理而開物性。若不如此通道。則可笑殺人。

【現代漢語翻譯】 現代漢語譯本 鬼神和那些接受禮拜的對象，既然是欲界（Kāmadhātu）的魔王，尚未脫離各種存在形式（諸有），怎麼可能誦讀《度南宮經》一百遍就能超度呢？

再看三張（指張角、張梁、張寶）的道法，春秋分的時候祭祀社神和灶神，冬至和夏至的時候也像世俗一樣祭祀。兵符、社契、軍將交兵，都沒有戒律勸誡的文字。這些神社，是神還是道呢？如果是神，道士不應該禮拜；如果是道，就不應該設定酒肉祭品。怎麼會有人口中念著魔的語言，身體卻行著禮拜祭祀的行為，還想求得超出三界呢？真是可悲啊！

二十一佛擾亂朝政

《化胡經》說佛在胡人的地方興起，西方金氣剛強而沒有禮儀。神州的士人，效仿他們的儀軌法度，建造高聳的佛塔（浮圖，Stupa）。到處專門崇尚捨本逐末，言辭迂腐空洞不符合妙法。用雕飾的佛像來欺騙王侯大臣，導致天下水旱災害、戰爭互相攻伐。不過十年，各種災變普遍出現，五星執行失常，山河崩塌竭盡。王道教化不能太平，都是因為佛教擾亂。帝王不祭祀宗廟，百姓不祭享祖先。所以神祇和道教的正氣，不能恢復。

我笑著說，在《智慧罪根品》中，元始天尊（Yuanshi Tianzun）說：『我在上皇元年半劫的時間裡，度人延命一萬八千年。我離開后，人心頹廢敗壞，淫亂祭祀邪神，殺生禱告祈求，互相殘害，自己招致夭折，壽命沒有定數。』按照這個說法推斷，淫亂祭祀邪神，萬神歡喜，氣與道相合，應該獲得福報。怎麼會壽命短促，沒有定數呢？又在漢明帝（Emperor Ming of Han）以前，佛法沒有盛行，道教的正氣隆盛，為什麼兵戈屢次發生，水旱災害接連不斷，雨血、山崩、饑荒頻繁發生？更有夏桀、商紂用炮烙殘害生靈。自從漢明帝以後，佛法盛行五百多年，難道有妖異災害、暴虐的政治比以前更甚的嗎？用今天的事情驗證古代的事情，誰在說謊欺騙呢？事情記載在史書上，是無法掩蓋的。我雖然平庸淺陋，也稍微研究過佛道兩教。道法謙虛退讓，用虛偽的行為來彰顯佛教的真實；佛法澄澈端正，儲存真理而開啟萬物的本性。如果不這樣通達佛道，那就可笑死人了。

【English Translation】 English version The ghosts and spirits and those who receive worship, since they are demon kings of the Desire Realm (Kāmadhātu), and have not yet been liberated from all forms of existence (bhava), how can they be liberated by reciting the Sutra of Passing Through the Southern Palace (度南宮經) a hundred times?

Furthermore, according to the methods of the Three Zhangs (referring to Zhang Jiao, Zhang Liang, and Zhang Bao), the earth and stove gods are sacrificed during the spring and autumn equinoxes, and sacrifices are also made during the winter and summer solstices, following popular customs. There are no admonitory texts regarding military tallies, community contracts, or military generals engaging in battle. Are these shrines for gods or for the Dao? If they are for gods, Daoists should not worship them; if they are for the Dao, there should be no offerings of wine and meat. How can one recite demonic words while performing rituals and sacrifices, seeking to escape the Three Realms? It is truly lamentable!

Twenty-one Buddhas Disrupting the Government

The Huahujing (化胡經) says that Buddhism arose in the lands of the Hu (barbarians), where the metal energy of the West is strong but lacks propriety. The scholars of the Divine Land (神州, China) imitate their rituals and build towering pagodas (Stupa, 浮圖). Everywhere, they specialize in valuing the superficial over the fundamental, and their words are circuitous and do not accord with the wonderful Dharma. They use decorated Buddhist images to deceive kings and ministers, leading to droughts, floods, and wars of mutual aggression throughout the land. In no more than ten years, various disasters will universally appear, the five planets will lose their orbits, and mountains and rivers will collapse and be exhausted. The kingly way of governance cannot be peaceful, all because of the disruption caused by Buddhism. Emperors do not sacrifice to ancestral temples, and common people do not offer sacrifices to their ancestors. Therefore, the gods and the righteous energy of Daoism cannot be restored.

I laugh and say, in the Chapter on the Roots of Wisdom and Sin (智慧罪根品), Yuanshi Tianzun (元始天尊) said: 'In the first year of the Upper Emperor, for half a kalpa, I delivered people and extended their lives for eighteen thousand years. After I leave, people's hearts will become decadent and corrupt, they will engage in lewd sacrifices to evil gods, kill living beings to pray, harm each other, and bring about their own premature deaths, with no fixed lifespan.' According to this reasoning, lewd sacrifices to evil gods please all the gods, and the energy aligns with the Dao, so one should obtain blessings. How can one have a short lifespan with no fixed years? Furthermore, before Emperor Ming of Han (漢明帝), Buddhism was not prevalent, and the righteous energy of Daoism was flourishing, so why did wars occur repeatedly, and droughts and floods follow one another, with bloody rain, mountain collapses, and frequent famines? Moreover, there were Jie and Zhou (桀紂) who used branding irons to harm living beings. Since Emperor Ming of Han, Buddhism has flourished for over five hundred years, so have there been more monstrous disasters and tyrannical governments than before? Using today's events to verify ancient events, who is lying and deceiving? The matter is recorded in historical books and cannot be concealed. Although I am mediocre and shallow, I have studied both Buddhism and Daoism to some extent. Daoist teachings are humble and retiring, using false actions to highlight the truth of Buddhism; Buddhist teachings are clear and upright, preserving truth and opening up the nature of all things. If one does not understand the Dao in this way, it would be laughable to death.

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二十二樹木聞誡枯死者

老子百八十戒重律云。吾戒大重。向樹說之則枯。向畜說之則死。又靈寶經云。玄素之道。古人修之延年益壽。今人修之消年損命。

又道士受三五將軍禁厭之法。有怨憎者癩狂殞命。又度國王品。東方開明招真神身著黑幘。有玄文身廣百步。頭柱天主食邪魔口容山。朝食五百暮啖三千五十五合衣吞。臣笑曰。三元大誡雲天尊說十誡十善等法。無量人得道。誡云。不得懷噁心。聞誡生謗得罪。今樹木無情。不慮獲罪起謗。何須戒之令枯。若必枯死。此則有知。若有知者。聞法應悟。然無此理。何用斯言。公知今人修則損命災毒已行。大道寬容檢而不檢。致令殃延後代而不收錄之耶。

又案三張之術畏鬼科曰。左佩太極章。右佩昆吾鐵。指日則停空。擬鬼千里血。又造黃神赤章殺鬼。朱章殺人。或為塗炭齋者。黃土泥面。驢𩥇泥中懸頭著拄。打拍使熟。自晉義熙中。道士王公期除打拍法。而陸修靜猶以黃土泥額。反縛懸頭。如此淫祀眾淫同笑。又案漢婕妤。帝疑其詛。對曰。若鬼神有知。不受無理之詛。如其無知。詛之何益。故不為此。以事推測。常人之智尚識達之。況鬼有靈聰明正直而受愚厭者。未之有也。今觀其文。詞義無取。有同俗巫解奏之曲。何期大道。若此

【現代漢語翻譯】 現代漢語譯本 二十二、樹木聞誡枯死

《老子百八十戒重律》中說：『我的戒律非常重要，向樹木說，樹木就會枯死；向牲畜說，牲畜就會死亡。』《靈寶經》中又說：『玄素之道，古人修煉它可以延年益壽，今人修煉它卻會消減壽命。』

又有道士接受三五將軍禁厭之法，有怨恨憎惡的人就會得癩病、發狂而死。又《度國王品》中說，東方開明招來的真神，身穿黑色頭巾，身上有玄妙的紋身，身軀廣闊百步，頭頂著天，以邪魔為食，口可以容納山，早上吃五百個，晚上吃三千個，五十五合衣物都能吞下。我笑著說：『《三元大誡》中說，天尊宣說十誡十善等法，無數人因此得道。戒律中說，不得懷有噁心，聽聞戒律而生誹謗會獲罪。』如今樹木沒有情感，不會考慮獲罪或生起誹謗，為何要對它說戒律讓它枯死？如果必定會枯死，那麼它就是有知覺的。如果有知覺，聽聞佛法應該覺悟。然而沒有這樣的道理，為何要說這樣的話？您知道現在人修煉就會損命，災禍已經發生，大道寬容，檢查卻不認真，導致災禍蔓延到後代而不加以收錄嗎？

又根據《三張之術畏鬼科》所說：『左佩戴太極章，右佩戴昆吾鐵，指著太陽太陽就會停在空中，指向鬼怪千里之外就會流血。』又製造黃神赤章來殺死鬼怪，朱章來殺人。或者為塗炭齋的人，用黃土塗抹面部，把驢的陰莖放在泥中，懸掛頭顱在柱子上，擊打拍打使之熟透。自從晉義熙年間，道士王公期廢除了擊打拍打的方法，而陸修靜仍然用黃土塗抹額頭，反綁懸掛頭顱。如此淫邪的祭祀，眾人都一同嘲笑。又根據漢婕妤的故事，皇帝懷疑她用詛咒，她回答說：『如果鬼神有知，不會接受無理的詛咒；如果鬼神無知，詛咒又有什麼用呢？』所以我不做這樣的事。用這件事來推測，普通人的智慧尚且明白這個道理，何況鬼神有靈，聰明正直，又怎麼會接受愚蠢的厭勝之術呢？』我沒有聽說過這樣的事。現在看這些文字，詞義毫無可取之處，如同世俗巫師的解奏之曲，哪裡能期望這是大道呢？

【English Translation】 English version Twenty-Two: Trees Wither Upon Hearing the Precepts

The Laozi One Hundred and Eighty Precepts Heavy Laws states: 'My precepts are extremely important. If spoken to trees, they will wither; if spoken to livestock, they will die.' The Lingbao Sutra also states: 'The Way of Mysterious Simplicity, the ancients cultivated it to prolong life, but modern people cultivate it to diminish life and shorten lifespan.'

Furthermore, there are Daoists who receive the methods of prohibition and suppression from the Three-Five Generals, causing those who harbor resentment and hatred to suffer from leprosy, madness, and death. Also, in the Chapter on Delivering the King, it is said that the true deity summoned by the Eastern Opening Brightness wears a black turban, has mysterious patterns on his body, and a body spanning a hundred paces. His head supports the heavens, he feeds on demons, his mouth can contain mountains, he eats five hundred in the morning and three thousand in the evening, and he swallows fifty-five suits of clothing. I laugh and say: 'The Three Primes Great Precepts states that the Heavenly Worthy spoke of the Ten Precepts, Ten Virtues, and other teachings, through which countless people attained the Way. The precepts state: 'One must not harbor evil intentions; hearing the precepts and giving rise to slander will incur sin.' Now, trees are without emotion and do not consider incurring sin or giving rise to slander. Why is it necessary to speak precepts to them, causing them to wither? If they must wither, then they are sentient. If they are sentient, they should awaken upon hearing the Dharma. However, there is no such reason. Why use such words? Do you know that modern people who cultivate it will diminish their lives, and disasters have already occurred? The Great Way is tolerant, inspecting but not thoroughly, causing calamities to extend to later generations without being recorded?'

Moreover, according to the Ghost-Fearing Section of the Three Zhang Methods: 'Wear the Taiji Badge on the left, and the Kunwu Iron on the right. Point at the sun and it will stop in the sky; point at ghosts and blood will flow for a thousand miles.' Also, create the Yellow God Red Seal to kill ghosts, and the Vermilion Seal to kill people. Or, for those performing the Mud and Ash Fast, smear their faces with yellow mud, place a donkey's penis in the mud, hang their heads on a pillar, and beat and clap until it is cooked. Since the Yixi era of the Jin Dynasty, the Daoist Wang Gongqi abolished the method of beating and clapping, but Lu Xiujing still smeared his forehead with yellow mud and hung his head upside down. Such lewd sacrifices are laughed at by all. Furthermore, according to the story of Lady Jieyu of the Han Dynasty, when the emperor suspected her of using curses, she replied: 'If ghosts and deities are sentient, they will not accept unreasonable curses; if they are not sentient, what is the use of cursing?' Therefore, I do not do such things. Reasoning from this, even the wisdom of ordinary people understands this principle. How much more so would ghosts and deities, being spiritual, intelligent, and upright, accept foolish suppressive arts?' I have not heard of such a thing. Now, looking at these texts, the words and meanings are without merit, like the tunes of worldly shamans' interpretations. How can one expect this to be the Great Way?

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容而不非乎。將不耽嗜糟汁湎淫終歲。以理推誠。豈得爾耶。

二十三起禮北方為始者

依十誡十四持身經云。北方禮一拜。北方為始。東向而周十方。想見太上真形。

臣笑曰。文始傳云。老子與尹喜游天上。喜欲見太上。老曰。太上在大羅天玉京。山極幽遠。可遙禮闕。遂不見而還。以此推之。玄都玉京太上所住。今在上方。何不以上為首。而浪禮北方耶。然道生東陽也。何不東方為始。佛生西陰也。北亦陰也。前已鄙之。今復尊量而前禮乎。又罪根品云。大上道君同陽館中稽首禮元始天尊問十善等法。此誡乃天尊所說。何以不禮天尊。而想見太上乎。捨本逐末。誰之咎也。

二十四害親求道者

老子消冰經云。老子語尹喜曰。若求學道。先去五情。一父母。二妻子。三情色。四財寶。五官爵。若除者與吾西行。喜精銳。因斷七人首持來。老笑曰。吾試子心。不可為事。所殺非親乃禽獸耳。伏視七頭為七寶。七尸為七禽。喜疑反家。七親皆存。又造立天地記云。老子化胡。胡王不伏。老子打殺。胡王七子國人一分。

臣笑曰。三元誡云。道學不得懷挾噁心。不孝父母。不愛妻子。計喜所殺父母。如知是幻。何得懷疑反視。如其實心依誡懷惡已犯重罪。何況斬二親之首乎。又

【現代漢語翻譯】 現代漢語譯本 容忍而不反對嗎？這將不是終年沉溺於酒糟之中嗎？以理智推斷誠意，難道可以這樣嗎？

二十三、從禮拜北方開始

依據《十誡十四持身經》所說，北方禮拜一次。以北方為開始，面向東方而周禮十方，想像太上（指道教最高神祇）的真實形象。

我笑著說：文始先生所傳記載，老子與尹喜在天上游歷，尹喜想要見太上。老子說：『太上在大羅天玉京（道教神仙所居之最高境界），山極幽遠，可以遙拜闕庭。』於是沒有見到就返回了。以此推斷，玄都玉京是太上所居住的地方，現在在上方，為什麼不以上方為首，而要隨便禮拜北方呢？而且道產生於東陽，為什麼不以東方為開始？佛產生於西陰，北方也是陰地，之前已經鄙視過它了，現在又要重新衡量而向前禮拜嗎？又《罪根品》中說，大上道君在同陽館中稽首禮拜元始天尊（道教最高神之一），詢問十善等法。此誡是元始天尊所說，為什麼不禮拜天尊，而要想像太上呢？捨本逐末，這是誰的過錯呢？

二十四、爲了求道而殘害親人

《老子消冰經》中說，老子告訴尹喜說：『如果要求學道，先要去除五情：一、父母，二、妻子，三、**，四、財寶，五、官爵。如果能去除這些，就與我西行。』尹喜非常精銳，於是砍下七個人的頭拿來。老子笑著說：『我只是試探你的心，不可這樣做。所殺的不是親人，而是禽獸罷了。』俯視那七個頭，變成了七寶；七具屍體，變成了七隻禽鳥。尹喜懷疑而返回家，七個親人都還在。又《造立天地記》中記載，老子化胡，胡王不服，老子打殺了胡王和他的七個兒子以及一部分國人。

我笑著說：《三元誡》中說，道學之人不得懷有噁心，不孝順父母，不愛護妻子。就算尹喜所殺的是父母，如果知道是虛幻的，怎麼會懷疑而返回觀看呢？如果他真的依誡懷有噁心，已經犯了重罪，更何況是斬殺雙親的頭顱呢？又

【English Translation】 English version To tolerate without objecting? Would that not be indulging in the dregs of wine and revelry all year round? To infer sincerity with reason, how could it be so?

Twenty-three: Starting with Bowing to the North

According to the 'Ten Precepts and Fourteen Principles for Self-Cultivation Sutra', bow once to the north. Take the north as the beginning, face east and bow to all ten directions, imagining the true form of the Supreme Lord (Tai Shang, the highest deity in Taoism).

I said with a smile: The records transmitted by Master Wen Shi state that Lao Tzu and Yin Xi traveled in the heavens, and Yin Xi wanted to see the Supreme Lord. Lao Tzu said, 'The Supreme Lord is in the Jade Capital (Yu Jing) of the Great Overarching Heaven (Da Luo Tian), the mountains are extremely remote, one can only pay respects to the palace from afar.' Thus, he returned without seeing him. From this, it can be inferred that the Jade Capital of Mysterious Metropolis (Xuan Du Yu Jing) is where the Supreme Lord resides, now above. Why not take the above as the beginning and randomly bow to the north? Moreover, Tao originates in Dongyang, why not take the east as the beginning? Buddha was born in the Western Yin, and the north is also a Yin place, which has already been despised before. Now, are you going to re-evaluate and bow forward? Furthermore, the 'Chapter on the Roots of Sin' states that the Great Supreme Tao Lord bowed to the Primordial Heavenly Lord (Yuan Shi Tian Zun, one of the highest gods in Taoism) in the Hall of Common Yang, inquiring about the Ten Virtues and other laws. This precept was spoken by the Heavenly Lord, why not bow to the Heavenly Lord and instead imagine the Supreme Lord? Abandoning the root and pursuing the branch, whose fault is this?

Twenty-four: Harming Relatives to Seek the Tao

The 'Lao Tzu Melting Ice Sutra' states that Lao Tzu told Yin Xi, 'If you want to learn the Tao, first remove the five emotions: first, parents; second, wife and children; third, **; fourth, wealth and treasures; fifth, official positions and ranks. If you can remove these, travel west with me.' Yin Xi was very sharp, so he cut off the heads of seven people and brought them. Lao Tzu smiled and said, 'I was just testing your heart, you cannot do this. Those killed were not relatives, but beasts.' Looking down at the seven heads, they turned into seven treasures; the seven corpses turned into seven birds. Yin Xi was suspicious and returned home, and all seven relatives were still there. Furthermore, the 'Record of Creating Heaven and Earth' states that Lao Tzu transformed the barbarians, but the barbarian king did not submit. Lao Tzu beat to death the barbarian king and his seven sons, as well as a portion of the people of the country.

I said with a smile: The 'Three Primal Precepts' state that those who study the Tao must not harbor evil intentions, be unfilial to parents, or not love their wives and children. Even if Yin Xi killed his parents, if he knew it was an illusion, how could he be suspicious and return to look? If he truly harbored evil intentions according to the precepts, he has already committed a serious crime, let alone cutting off the heads of both parents? Also

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胡王不伏。殺其七子。亦以甚矣。又殺國人一分。何斯不仁之深乎。若作法於後代。則令求道者皆殺二親妻子矣。又不可以一王不伏而濫誅半國之人乎。進退二三。可笑怪也。

二十五延生符者

三元品云。紫微宮青延生符書八方則八氣應之便成人。毀符以燒者。人隨煙化為氣。其文四萬劫一出。

臣笑曰。文始傳云。萬億萬億歲一大水。崑崙飛浮。有仙飛迎天王善人。安之山上。乃至前前萬萬歲。天地混沌如雞子黃。名曰一劫。案大水之日天人不死。不應迎之山上。

又濟苦經。乾坤洞然之後。潰然空蕩。計一劫之時。人物不存。其延生符四萬劫乃出。豈可四萬劫中絕無天人。幽幽冥冥。何其遠也。又萬萬止是一億。億億止是一兆。止言一億兆年而云。萬億萬億者。蓋新學造經。不知數之大小耳。

二十六椿與劫齊者

洞玄東方青帝頌曰。九五不常居。天地有傾危。大劫終一椿。百六乘運回。

臣笑曰。大水既漂。崑崙飛浮。後有大火。金鐵融地無草。乃至萬萬億歲。天地如雞子黃。總名一劫。然椿是世木。以世火燒之則灰。值劫火便絕。而言大劫齊椿者。一何謬歟。亦可笑矣。

二十七隨劫生死者

如度命妙經云。大劫交周。天崩地淪。欲界滅無。太平

【現代漢語翻譯】 現代漢語譯本 胡王不服，就殺了他的七個兒子，這也太過分了。又殺了國家人口的十分之一，這是多麼不仁啊！如果把這作為後代的法則，那麼就會讓求道的人都去殺自己的父母妻兒了。又怎麼可以因為一個國王不服，就濫殺半個國家的人呢？這種進退兩難的做法，真是可笑又奇怪。 二十五、關於延生符 《三元品》中說：紫微宮的青色延生符，書寫在八個方向，那麼八種氣就會相應，從而使人成就。毀壞符箓並焚燒的人，人會隨著煙霧化為氣體。這種符的文字四萬劫才出現一次。（劫：佛教時間單位，極長的時間） 臣（我）笑著說：《文始傳》中說，萬億萬億歲發生一次大洪水，崑崙山會漂浮起來，有仙人飛來迎接天王和善人，把他們安置在山上。乃至在之前的萬萬歲，天地混沌如同雞蛋黃，這叫做一劫。按照這種說法，大洪水的時候天人不會死，不應該迎接他們到山上。 又根據《濟苦經》的說法，天地洞開之後，會潰散空蕩。計算一劫的時間，人物都不存在了。而延生符四萬劫才出現一次，難道四萬劫中就沒有天人了嗎？幽幽冥冥，這時間也太遙遠了。而且萬萬只是一億，億億隻是一兆，只說一億兆年就可以了，卻說萬億萬億，大概是新學造經的人，不知道數字的大小罷了。 二十六、關於椿樹與劫 《洞玄東方青帝頌》中說：九五之位不會永遠不變，天地會有傾覆的危險。大劫終結時，椿樹也終結，百六之數循環往復。（椿：指大椿樹，傳說壽命很長） 臣（我）笑著說：大水已經漂走了崑崙山，後來又有大火，金鐵都融化了，地上寸草不生，乃至萬萬億歲，天地如同雞蛋黃，總共叫做一劫。然而椿樹是世間的樹木，用世間的火燒它就會變成灰燼，遇到劫火就會滅絕，卻說大劫和椿樹一樣長久，這是多麼荒謬啊！真是可笑。 二十七、關於隨劫生死 如《度命妙經》所說：大劫交替，天崩地裂，欲界毀滅，天下太平。

【English Translation】 English version The Hu king did not submit, so he killed his seven sons, which was already excessive. He also killed one-tenth of the people in the country, how deeply unbenevolent is this! If this is made a law for later generations, then it would cause those seeking the Dao to kill their parents, wives, and children. Moreover, how can one punish half the country's population just because one king does not submit? This indecisive action is laughable and strange. Twenty-five, Regarding the Talisman of Prolonging Life The 'Three Primes' states: The azure talisman of prolonging life in the Ziwei Palace, when written in the eight directions, will cause the eight energies to respond, thereby enabling one to achieve. Those who destroy and burn the talisman will have their bodies transform into gas along with the smoke. The text of this talisman appears only once every four myriad kalpas. (Kalpa: a very long period of time in Buddhism) I (the minister) laugh and say: The 'Wen Shi Zhuan' states that a great flood occurs every ten trillion years, causing Mount Kunlun to float. Immortals fly to welcome the Heavenly Kings and virtuous people, placing them on the mountain. Even in the previous ten thousand years, heaven and earth were chaotic like the yolk of an egg, which is called a kalpa. According to this, the heavenly beings do not die during the great flood, so they should not be welcomed to the mountain. Furthermore, according to the 'Sutra of Saving from Suffering,' after heaven and earth are opened, they will collapse and become empty. Calculating the time of one kalpa, people and things do not exist. However, the talisman of prolonging life appears only once every four myriad kalpas. Does this mean that there are no heavenly beings in those four myriad kalpas? So dark and distant, how far away is this time! Moreover, ten thousand times ten thousand is only one hundred million, and one hundred million times one hundred million is only one trillion. It is sufficient to say one hundred million trillion years, but to say ten trillion times ten trillion is probably because the newly learned sutra makers do not know the magnitude of numbers. Twenty-six, Regarding the Catalpa Tree and the Kalpa The 'Ode to the Azure Emperor of the East' in the 'Dongxuan' states: The position of the ninth five is not permanent, and heaven and earth are in danger of collapsing. When the great kalpa ends, the catalpa tree also ends, and the cycle of one hundred and six returns. (Catalpa: refers to the large catalpa tree, which is said to have a very long life) I (the minister) laugh and say: The great flood has already floated away Mount Kunlun, and later there is a great fire, melting gold and iron, leaving no grass on the ground, even for ten trillion years, heaven and earth are like the yolk of an egg, which is collectively called a kalpa. However, the catalpa tree is a worldly tree, and burning it with worldly fire will turn it to ashes, and it will be destroyed by the fire of the kalpa. Yet it is said that the great kalpa is as long as the catalpa tree, how absurd is this! It is truly laughable. Twenty-seven, Regarding Birth and Death Following the Kalpa As the 'Wondrous Sutra of Crossing Life' states: When the great kalpa alternates, heaven collapses and the earth splits, the desire realm is destroyed, and the world is at peace.

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道經佛法華大小品。周遊上下十八天中。在色界內至大劫交。其文乃沒。其玉清上道三洞神經真文玉字。出於元始。在二十八天無色界上大羅玉京山玄臺災所不及。故自然之文。與運同生同滅。能奉之七祖生天。轉輪聖王代代不絕。

臣笑曰。度人本行經云。道言自元始開光以來。赤明元年。經九千餘億劫。度一恒沙眾生。爾後至上皇元年。度人無量。我隨劫生死。世世不絕。恒與靈寶同出。經久劫終九氣。政運托胎。洪氏積三千餘年。至赤明開通歲在甲子。誕于扶力。蓋天覆與靈寶同出度人。無始天尊以我因緣。賜我太上之號。在玄都玉京以此推之。真文在玉京災所不及。而云自然之文。與運同生同滅。同生同滅豈非災也。

又云。我與靈寶同時出沒。又云。我隨劫生死。計靈寶運滅。太上隨亡。而云長生不死。此為妄也。又玉京在眾天之上災所不及。理合可疑。一切形色無有存者。玉京玉臺斯為色界。色界非常。玉京豈存。又赤明甲子之號。殊同河漢之實矣。

二十八服丹成金色者

神仙金液經云。金液還丹。太上所服。而神今燒水銀。還復為丹。服之得仙。白日昇天。求仙不得。此道徒自苦耳(燒丹成水銀。燒水銀成丹。故曰還丹)昔韓終服之。面作金色。

又佛身黃金色者。

【現代漢語翻譯】 現代漢語譯本 道經、佛法、《華嚴經》、《大小品般若經》，周遊于上下十八層天之中。在內部，直至大劫更替之時，這些經文便會隱沒。而玉清上道的三洞神經真文玉字，出於元始天尊，位於二十八天之上的無上大羅玉京山，是災難所不能觸及的地方。因此，這自然之文，與天地執行同生同滅。能夠奉行它，七代祖先都能昇天，轉輪聖王（Chakravartin）的世代也不會斷絕。

我笑著說：《度人本行經》中說，道言自從元始開光以來，赤明元年，經歷了九千餘億劫，度化了一恒河沙數的眾生。此後直至上皇元年，度化的人數更是無量。我隨著劫數生死輪迴，世世代代不曾斷絕，始終與靈寶天尊一同出現。經歷了漫長的劫數，九氣政運托胎，洪氏積累了三千餘年，直至赤明開通之年，歲在甲子，誕生於扶力。大概是天覆與靈寶天尊一同出現度化世人。無始天尊因為我的因緣，賜予我太上老君的稱號，在玄都玉京。以此推斷，真文在玉京，是災難所不能觸及的地方，卻又說是自然之文，與天地執行同生同滅。同生同滅，難道不是災難嗎？

又說，『我與靈寶天尊同時出沒』，又說『我隨劫生死』。按照靈寶天尊的運數終結，太上老君也隨之消亡的說法，卻又說長生不死，這實在是荒謬。而且玉京位於眾天之上，是災難所不能觸及的地方，這個說法也理應受到質疑。一切有形有色的事物都沒有能夠長存的，玉京玉臺也會因此而毀壞。無常是普遍存在的規律，玉京又怎麼可能獨存呢？而且赤明甲子的稱號，與實際情況也大相逕庭了。

二十八服丹藥煉成金色的人

《神仙金液經》中說，金液還丹，是太上老君所服用的。而現在的神仙卻燒煉水銀，使其還原成丹藥，服用后就能得道成仙，白日飛昇。如果求仙不得，這種方法只是徒勞地自我折磨罷了（燒煉丹藥成為水銀，燒煉水銀成為丹藥，所以叫做還丹）。過去韓終服用后，面容變成了金色。

還有佛身是黃金色的說法。

【English Translation】 English version The Daoist scriptures, Buddhist Dharma, Avatamsaka Sutra, and Large and Small Perfection of Wisdom Sutras travel throughout the eighteen heavens above and below. Internally, until the time of the great kalpa's (aeon) change, these texts will disappear. However, the Jade Purity Supreme Dao's Three Caverns Divine Scriptures, True Writings, and Jade Characters, originating from Yuanshi Tianzun (Primordial Celestial Venerable), are located on the Supreme Great Luo Jade Capital Mountain above the Twenty-eight Heavens, a place untouched by disasters. Therefore, these natural writings are born and perish with the universe's cycles. Those who uphold them will have seven generations of ancestors ascend to heaven, and the lineage of the Chakravartin (Wheel-Turning King) will never be broken.

I said with a smile: The Scripture of the Original Vows of Salvation states that since Yuanshi opened the light, in the first year of Chiming, after more than nine trillion kalpas, he has saved a number of beings equal to the sands of the Ganges River. Thereafter, until the first year of Shanghuang, the number of saved beings is immeasurable. I follow the kalpas through birth and death, never ceasing in each generation, always appearing with Lingbao Tianzun (Celestial Venerable of Numinous Treasure). After enduring long kalpas, the nine qi (vital energies) of political fortune are conceived, and the Hong clan accumulates for more than three thousand years, until the year of Chiming's opening, in the year of Jiazi, born in Fuli. It is probably that Tianfu and Lingbao Tianzun appear together to save the world. Wushi Tianzun (Unbeginning Celestial Venerable), because of my karmic connection, bestowed upon me the title of Taishang Laojun (Lord Lao), in Xuandu Jade Capital. From this, it can be inferred that the True Writings are in Jade Capital, a place untouched by disasters, yet it is said to be natural writings, born and perishing with the universe's cycles. Is birth and death not a disaster?

Furthermore, it is said, 'I appear and disappear at the same time as Lingbao Tianzun,' and also, 'I follow the kalpas through birth and death.' According to the saying that the fate of Lingbao Tianzun ends, and Taishang Laojun also perishes, yet it is said to be immortal, this is truly absurd. Moreover, Jade Capital is located above all the heavens, a place untouched by disasters, this statement should also be questioned. Nothing with form and color can exist forever, and the Jade Capital and Jade Platform will therefore be destroyed. Impermanence is a universal law, how can Jade Capital exist alone? Moreover, the title of Chiming Jiazi is very different from the reality.

Those who refine the twenty-eight doses of elixir into golden color

The Divine Immortal Golden Liquid Scripture says that the Golden Liquid Reverted Elixir is what Taishang Laojun takes. But now the immortals burn and refine mercury, causing it to revert into an elixir, and after taking it, one can attain immortality and ascend to heaven in broad daylight. If one cannot attain immortality, this method is just a futile self-torture (burning and refining elixir into mercury, burning and refining mercury into elixir, hence it is called Reverted Elixir). In the past, Han Zhong, after taking it, his face turned golden.

There is also the saying that the Buddha's body is golden in color.

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蓋道法驗也。令身內外剛堅如金。故號佛金剛身也。

臣笑曰。文始傳云。太上老子太一元君。此二聖亦可為一身。金液經云。太一者惟有中黃丈夫及太一君此二仙人主也。飲金液昇天為大神調陰陽矣。

尋韓終未服金液。止是常人既服昇天。即老君是也。而老君為太上萬真之主。何所不能而乃須金液后調陰陽乎。

又太一大神成者多少調陰陽者復須幾人。若言服者。皆得何其多耶。又丹與水銀遍地皆有。火燒成丹。作之不難。何為道士不服白日昇天。為天仙之主而辛苦叩齒。虛過一生良可哀哉。若不服者。明知為丹所誤。故捕影之談耳。

又云。佛身金色由丹所成。此乃不須行因一炷丹。得邪見之重。可為悲夫。

二十九偷改佛經為道經者

如妙真偈云。假使聲聞眾。其數如恒沙。盡思共度量。不能測道智。

臣笑曰。此乃改法華佛智為道智耳。自余並同諸文非一。昔有問道士顧歡歡答。靈寶妙經天文大字出於自然。本非法華。乃是羅什妄與僧肇。改我道經為法華也。且靈寶偷於法華可誑東夏。法華之異靈寶。不殊西域。今譯人所出不爽經文。以此推之。故知偷改為實。且佛經博約詞義宏深。千卷百部無重文者。不同老經自無別計。倚傍佛經開張卷部。且五千之文全無

【現代漢語翻譯】 現代漢語譯本：這證明了佛法的靈驗。它能使身體內外都像金剛一樣堅固。所以佛才被稱為金剛身（Vajra body）。 我笑著說，文始派的典籍記載，太上老子和太一元君（Supreme Oneness）可以視為一體。《金液經》中說，太一指的是中黃丈夫和太一君，這兩位是仙人的主宰。他們服用金液后昇天，成為大神，調和陰陽。 如果韓終沒有服用金液，那他只是個普通人。既然服用了金液就能昇天，那麼老君就是韓終。然而，老君是太上萬真之主，還有什麼不能做到的，為什麼還需要服用金液來調和陰陽呢？ 而且，成就太一大神的人有多少？需要多少人來調和陰陽？如果說服用了金液都能成神，那人數也太多了吧。還有，丹藥和水銀遍地都是，用火就能煉成丹藥，製作並不難。為什麼道士們不服用丹藥，從而白日飛昇，成為天仙之主，反而要辛苦地叩齒修行，虛度一生，真是可悲啊！如果說他們沒有服用丹藥，那就明顯是被丹藥所迷惑了，這不過是捕風捉影的說法罷了。 還有人說，佛身是金色的，是由丹藥煉成的。這根本不需要修行，只要一炷丹藥就能得到，這是邪見，真是可悲啊。 二十九、偷改佛經為道經的事情： 比如《妙真偈》中說：『假使聲聞眾（Śrāvaka），其數如恒河沙（Ganges river sand）。盡思共度量，不能測道智。』 我笑著說，這分明是把《法華經》中的佛智改成了道智。其餘的改動還有很多，不止這一處。以前有位問道的道士顧歡回答說，《靈寶妙經》中的天文大字是自然產生的，本來就不是《法華經》，而是鳩摩羅什（Kumārajīva）和僧肇（Sengzhao）胡亂地把我們的道經改成了《法華經》。靈寶派偷改《法華經》或許可以欺騙東夏，但是《法華經》和《靈寶經》的區別，就像西域和中原的區別一樣明顯。現在的譯經人所翻譯的經文沒有錯漏，由此可以推斷，偷改經文是事實。而且，佛經博大精深，詞義宏偉深遠，即使有千卷百部，也沒有重複的內容。不像老子的經書，自己沒有什麼新意，只能依靠佛經來開張卷部。而且五千字的《道德經》完全沒有...

【English Translation】 English version: This proves the efficacy of the Buddha's Dharma. It enables the body, both internally and externally, to be as firm and strong as Vajra (diamond). Therefore, the Buddha is called the Vajra body. I said with a smile, the texts of the Wen Shi school record that the Supreme Lord Laozi (Taishang Laojun) and the Supreme Oneness (Taiyi Yuanjun) can be regarded as one entity. The 'Golden Elixir Scripture' says that Taiyi refers to the Central Yellow Husband and the Taiyi Lord; these two are the masters of the immortals. After taking the golden elixir, they ascend to heaven, becoming great gods who harmonize yin and yang. If Han Zhong had not taken the golden elixir, he would have been just an ordinary person. Since taking the golden elixir allows one to ascend to heaven, then Laozi is Han Zhong. However, Laozi is the master of all the myriad truths, so what is there that he cannot do? Why would he still need to take the golden elixir to harmonize yin and yang? Moreover, how many people have achieved the status of the Great God Taiyi? How many people are needed to harmonize yin and yang? If it is said that all who take the golden elixir can become gods, then there would be too many. Furthermore, cinnabar and mercury are everywhere, and elixir can be made by burning them with fire, so it is not difficult to produce. Why don't Daoists take the elixir and ascend to heaven in broad daylight, becoming the masters of the celestial immortals? Instead, they laboriously practice by knocking their teeth and waste their lives in vain, which is truly lamentable! If they have not taken the elixir, then it is clear that they have been deluded by the elixir; this is nothing more than chasing shadows. Some also say that the Buddha's body is golden because it is made from elixir. This requires no practice at all, just a dose of elixir, and one obtains the heavy burden of wrong views, which is truly lamentable. Twenty-nine: Stealing and altering Buddhist scriptures into Daoist scriptures: For example, the 'Wonderful True Gatha' says: 'Suppose the assembly of Śrāvakas (voice-hearers), their number like the Ganges river sand. Exhausting their thoughts to measure together, they cannot fathom the wisdom of the Dao.' I said with a smile, this is clearly changing the Buddha's wisdom in the 'Lotus Sutra' into the wisdom of the Dao. There are many other alterations besides this one. Previously, a Daoist named Gu Huan, who was asked about this, replied that the astronomical characters in the 'Wonderful Scripture of Lingbao' arose naturally and were originally not from the 'Lotus Sutra'. Instead, Kumārajīva and Sengzhao recklessly changed our Daoist scriptures into the 'Lotus Sutra'. The Lingbao school stealing and altering the 'Lotus Sutra' might deceive the Eastern Xia (China), but the difference between the 'Lotus Sutra' and the 'Lingbao Scripture' is as obvious as the difference between the Western Regions and the Central Plains. The scriptures translated by the current translators have no errors, from which it can be inferred that stealing and altering the scriptures is a fact. Moreover, the Buddhist scriptures are vast and profound, with grand and far-reaching meanings, and even with thousands of volumes and hundreds of parts, there is no repetition. Unlike Laozi's scriptures, which have no new ideas of their own and can only rely on the Buddhist scriptures to expand their volumes. Moreover, the five thousand words of the 'Tao Te Ching' have absolutely no...

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及佛。佛之八藏亦不論道。自余後作皆竊佛經。后自明之。不廣其類。是以古來賢達諷誦佛經。至今流傳代代不絕。道法必勝何不誦持。舉國統括誦道誰是。是故知非可為準的。

三十偷佛經因果者

度王品云。天尊告純陀王曰。得道聖眾至恒沙如來者莫不從凡積行而得也。十仙者無數。亦有一興而致一仙位。復有積劫而登由功高。則一舉功卑。則十升有十階級。從歡喜至法雲。相好具足。於是諸王聞說即得四果。

又度身品。尼乾子于天尊所聞法。獲須陀洹果。

又文始傳。老子在罽賓彈指。諸天王羅漢五通飛天俱至。遣尹喜為師。得道菩薩為老子作頌。

臣笑曰。佛之與道。教跡不同變通有異。道以自然為宗。佛以因緣為義。自然者無為而成。因緣者積行乃證。是以小乘列四果之差。大乘有十等之位。從凡入真具有經論。未知道家所列四果十仙名與佛同。修行因緣未見其說。然道家所修。吸氣沖天飲水證道。聞法飛空餌草尸解。行業既殊證果理異。但說天有五重。或三千六千。或八十一天。或六十大梵。或三十六天。或五億五萬余天。或九真天王九氣天君四方氣君三元三天九宮天曹玉清大有玄都紫微三皇太極。諸如此類理有所緣。豈有虛張自取矯異。請說此天。為重為橫為虛為實

【現代漢語翻譯】 現代漢語譯本： 至於佛陀，佛經的八藏經典中也沒有論及道。其餘後世所作的經書，都是竊取佛經的內容。後人自己會明白這一點，我也不再多加論述。因此，自古以來的賢達之士都諷誦佛經，至今流傳，代代不絕。如果道法必定能勝過佛法，為什麼不誦讀修持道經呢？放眼全國，有誰是誦讀道經的呢？所以，由此可知，佛經才是可以作為準則的。

三十、偷盜佛經的因果

《度王品》中說，天尊告訴純陀王（Śuddhodana-rāja，凈飯王）說：『得到聖果的聖眾，多如恒河沙數的如來（Tathāgata，佛），沒有不是從凡夫積累修行而得到的。十仙的數量也很多，有的通過一次修行就能達到一個仙位，有的需要積累無數劫才能登上仙位，這是因為功德高低不同。功德高則一次提升，功德低則十次提升，共有從歡喜地到法雲地的十個階級，相好具足。』於是，各位國王聽了這些話，立刻證得了四果。

《度身品》中說，尼乾子（Nigaṇṭha，耆那教徒）在天尊那裡聽聞佛法，獲得了須陀洹果（Srotaāpanna，預流果）。

《文始傳》中說，老子在罽賓（Kashmir）彈指，諸天王、羅漢（Arhat，阿羅漢）、五通飛天都來了，派遣尹喜（Yin Xi）作為老師。得道菩薩為老子作頌。

我笑著說：佛與道，教義和修行方式不同，變化和變通也有差異。道以自然為宗旨，佛以因緣為義理。自然是無為而成的，因緣是積累修行才能證得的。因此，小乘佛教列出四果的差別，大乘佛教有十地的位次。從凡夫到真如，都有經論作為依據。我不知道道家所列的四果十仙，名稱是否與佛教相同，也不知道他們修行的因緣是什麼。然而，道家所修的，是吸氣沖天、飲水證道、聞法飛空、服食草藥尸解。修行的方式既然不同，證得的果位也應該不同。只是說天有五重，或者三千六千重，或者八十一天，或者六十大梵天，或者三十六天，或者五億五萬余天，或者九真天王、九氣天君、四方氣君、三元三天、九宮天曹、玉清大有、玄都紫微、三皇太極等等。諸如此類的說法，總有其道理，難道是憑空捏造，自取怪異嗎？請問這些天，是重疊的、橫向的、虛幻的還是真實的呢？

【English Translation】 English version: As for the Buddhas, the eight divisions of the Buddhist scriptures do not discuss the Dao. The rest of the scriptures written later all steal from the Buddhist scriptures. Later generations will understand this themselves, and I will not elaborate further. Therefore, since ancient times, wise and virtuous people have recited the Buddhist scriptures, which have been passed down from generation to generation. If the Dao is sure to be superior, why not recite and uphold the Daoist scriptures? Looking at the whole country, who is reciting the Daoist scriptures? Therefore, it can be known that the Buddhist scriptures are the standard.

Thirty, the Karma of Stealing Buddhist Scriptures

In the 『Chapter on Converting the King,』 the Celestial Honored One (天尊, Tianzun) told King Śuddhodana (純陀王, Chúntuó Wáng): 『The holy assembly that has attained enlightenment, as numerous as the sands of the Ganges, all attained it through accumulating practice from ordinary beings. The number of the Ten Immortals is also numerous. Some attain the position of one immortal through one practice, while others need to accumulate countless kalpas to ascend, because the merit is different. High merit leads to one promotion, while low merit leads to ten promotions. There are ten stages, from Joyful Ground to Dharma Cloud Ground, with complete auspicious marks.』 Thereupon, the kings, upon hearing these words, immediately attained the four fruits (四果).

In the 『Chapter on Converting the Body,』 Nigaṇṭha (尼乾子, Nígānzi) heard the Dharma from the Celestial Honored One and attained the fruit of Srotaāpanna (須陀洹果, Xūtuóhuán guǒ).

In the 『Biography of Wen Shi,』 Laozi (老子) snapped his fingers in Kashmir (罽賓, Jìbīn), and all the heavenly kings, Arhats (羅漢, Luóhàn), and flying deities with five supernatural powers came. He sent Yin Xi (尹喜, Yǐn Xǐ) as his teacher. An enlightened Bodhisattva composed a eulogy for Laozi.

I said with a smile: The teachings and practices of Buddhism and Daoism are different, and their transformations and adaptations also differ. Daoism takes nature as its principle, while Buddhism takes causality as its meaning. Nature is achieved through non-action, while causality is proven through accumulating practice. Therefore, the Theravada school lists the differences of the four fruits, and the Mahayana school has the positions of the ten grounds. From ordinary beings to true thusness, there are scriptures and treatises as a basis. I do not know whether the names of the four fruits and ten immortals listed by Daoism are the same as those of Buddhism, nor do I know what the causes and conditions of their practice are. However, what Daoists practice is inhaling qi to soar to the sky, drinking water to attain enlightenment, flying in the air upon hearing the Dharma, and taking herbs to achieve corpse liberation. Since the methods of practice are different, the fruits attained should also be different. They only say that there are five layers of heavens, or three thousand six thousand layers, or eighty-one heavens, or sixty great Brahma heavens, or thirty-six heavens, or five hundred and fifty thousand heavens, or the Nine True Heavenly Kings, the Nine Qi Heavenly Lords, the Four Directional Qi Lords, the Three Primal Three Heavens, the Nine Palaces Heavenly Bureaus, the Jade Purity Great Existence, the Mysterious Capital Purple Tenuity, the Three Sovereigns Supreme Polarity, and so on. Such statements all have their reasons. Are they fabricated out of thin air, deliberately seeking strangeness? Please tell me, are these heavens layered, horizontal, illusory, or real?

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。服何丹草而獲此天。脫所未詳則徒為虛指。更來可笑矣。

三十一道經未出言出者

案玄都道士所上經目。取宋人陸修靜所撰者。目云。上清經一百八十六卷。一百一十七卷已行。始清已下四十部六十九卷未行於世。檢今經目。並云見在。乃至洞玄經一十五卷。猶隱天宮。今檢其目並注見在。

臣笑曰。修靜宋明時人。太始七年因敕而上經目。既云隱在天宮。爾來一百餘年。不聞天人下降。不見道士上升。不知此經從何至此。昔文成以書飯牛。詐言王母之命。而黃庭元陽以道換佛。張陵創造靈寶。吳赤烏時始出。上清起于葛玄。宋齊之間乃行。鮑靜造三皇。事露而被誅。文完成的書飯牛致戮于漢世。今之學者。又踵其術。又可悲乎。漢書張魯祖父陵。桓帝時造符書以惑眾。受道者出米五斗。俗謂米賊。陵傳子衡。衢傳子魯。號曰三師。三人之妻為三夫人。皆云。白日昇天。初受道名鬼卒。后號祭酒。妖鄙之甚穿鑿濫行。皆此例矣。

三十二五億重天者

文始傳云。天有五億五萬五千五百五十五重。地亦如之。厚一萬里。四角有金柱金軸。方圓三千六百里。神風持之。以四海為地脈。天地山川河漢通氣風雲皆從山出。

臣笑曰。三天正法經云。天光未明七千余劫。玄景始分九氣存焉

【現代漢語翻譯】 現代漢語譯本：服用什麼丹藥草藥才能升到這樣的境界？如果對所服用的東西不清楚，那一切都是空談，更會讓人貽笑大方。

三十一道經未出言出者

檢視玄都道士所呈上的經書目錄，是採用宋朝人陸修靜所撰寫的。目錄上說：『上清經』一百八十六卷，其中一百一十七卷已經流傳，『始清』以下的四十部六十九卷還沒有在世上傳播。檢查現在的經書目錄，都說還在。甚至『洞玄經』一十五卷，還隱藏在天宮。現在檢查這些目錄，都註明還在。

我笑著說：陸修靜是宋朝明朝時期的人，太始七年因為皇帝的命令而呈上經書目錄，既然說經書隱藏在天宮，從那時以來一百多年，沒聽說有天人下凡，也沒見到道士昇天，不知道這些經書是從哪裡來的。以前文成用書餵牛，謊稱是王母的命令，而黃庭、元陽用道教換取佛教的利益。張陵創造靈寶，吳國赤烏年間才開始出現。上清起源於葛玄，宋齊之間才開始流行。鮑靜偽造三皇，事情敗露而被處死。文成用書餵牛最終在漢朝被處死。現在的學者，又沿用他的伎倆，真是可悲啊。漢書上記載張魯的祖父張陵，在桓帝時期製造符書來迷惑百姓，接受他道術的人要交五斗米，世俗稱他們為『米賊』。張陵傳給兒子張衡，張衡傳給兒子張魯，號稱『三師』。三個人的妻子被稱為『三夫人』，都說自己能白日昇天。最初接受道術的人被稱為『鬼卒』，後來號稱『祭酒』。這種妖邪鄙陋的事情，穿鑿附會，氾濫成災，都是這樣的例子。

三十二五億重天者

《文始傳》上說：天有五億五萬五千五百五十五重，地也一樣，厚一萬里，四個角有金柱金軸，方圓三千六百里，用神風支撐著。用四海作為地的脈絡，天地山川河流星漢，氣息相通，風雲都從山裡出來。

我笑著說：《三天正法經》上說：天光還沒有明亮的時候，經歷了七千多劫，玄妙的景象才開始顯現，九種氣才存在。

【English Translation】 English version: What kind of elixir or herb must one consume to attain such a celestial state? If one is unclear about what is being consumed, then all is in vain and will only invite ridicule.

Thirty-one: The Sutras That Were Not Yet Publicly Spoken But Are Now

Examining the catalog of scriptures presented by the Taoist priests of Xuandu, which was compiled by Lu Xiujing of the Song dynasty, it states: 'Shangqing Jing' (Scripture of Highest Clarity) in one hundred and eighty-six volumes, of which one hundred and seventeen volumes have already been circulated, and the forty sections of sixty-nine volumes from 'Shiqing' (Beginning Clarity) downwards have not yet been propagated in the world. Checking the current catalog of scriptures, they all claim to be extant. Even the fifteen volumes of 'Dongxuan Jing' (Scripture of the Cavern Mystery) are still hidden in the celestial palace. Now, examining these catalogs, they are all noted as being extant.

I laugh and say: Lu Xiujing was a person of the Song and Ming dynasties. In the seventh year of Taishi, he presented the catalog of scriptures due to an imperial decree. Since it is said that the scriptures are hidden in the celestial palace, for more than a hundred years since then, there has been no report of celestial beings descending, nor have Taoist priests been seen ascending. I do not know where these scriptures came from. In the past, Wencheng fed books to oxen, falsely claiming it was the order of the Queen Mother of the West, while Huangting and Yuanyang exchanged Taoist benefits for Buddhist ones. Zhang Ling created Lingbao (Numinous Treasure), which only began to appear during the Chiwu era of the Wu kingdom. Shangqing originated with Ge Xuan and only became popular between the Song and Qi dynasties. Bao Jing fabricated the Three Sovereigns, and was executed when the matter was exposed. Wencheng's feeding books to oxen ultimately led to his execution in the Han dynasty. The scholars of today are again following his tricks, which is truly lamentable. The Book of Han records that Zhang Ling, the grandfather of Zhang Lu, created talismans and writings to deceive the people during the reign of Emperor Huan. Those who accepted his Taoist practices had to pay five pecks of rice, and the common people called them 'rice thieves'. Zhang Ling passed it on to his son Zhang Heng, and Zhang Heng passed it on to his son Zhang Lu, who were known as the 'Three Masters'. The wives of the three men were called the 'Three Madams', and they all claimed to ascend to heaven in broad daylight. Those who initially accepted the Taoist practices were called 'ghost soldiers', and later they were called 'libationers'. Such demonic and vulgar matters, forced interpretations, and rampant abuses are all examples of this.

Thirty-two: The Five Hundred Million Heavens

The Wenshi Zhuan (Commentary of Wen Shi) says: There are five hundred million, five hundred and fifty-five thousand, five hundred and fifty-five layers of heavens, and the earth is the same, with a thickness of ten thousand miles. The four corners have golden pillars and golden axles, three thousand six hundred miles in circumference, supported by divine winds. The four seas are used as the earth's veins, and the qi (vital energy) of heaven, earth, mountains, rivers, and the Milky Way are all interconnected, with clouds and winds all emerging from the mountains.

I laugh and say: The Santian Zhengfa Jing (Scripture of the Correct Law of the Three Heavens) says: Before the light of heaven was clear, after more than seven thousand kalpas (aeons), the mysterious scene began to appear, and the nine qi (vital energies) existed.

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。九真天王元始天王。稟自然之胤置九天之號。上中下真真為一元。元有三天。上元宮即太上大道君所治。計一天相去九萬九千九百九十里。則九天相去七十九萬九千九百二十里。一里有三百步。一步有六尺。則有一十四億三千九百八十五萬六千尺。以五億重天分之。則天天相去二尺。豈有厚萬里之地。上載二尺之天乎。

文始傳云。老子引四天王。大眾皆身長丈六。短者丈二。計人大而天小。何以自容常臥不起。愕然大怪。

三十三道士出入儀式

玄中經說。道士執簡者用金玉。廣一寸長五寸五分。執之為況。中古王執朝師君。下古金玉隱執雜木。長九寸名為手簡。執以去慢誡于道士。若入王宮聚落人室。在舍外十步。著巾帔執況而入。勿有側背。出舍外脫巾帔著素服行。勿自顯損道法。若入俗家。整威儀執簡坐。勿使俗怪。道士行百里外。執杖巾帔香爐銅灌缽釪。出家之具自隨。威儀具足得十種功德。

臣笑曰。自然經云。道士巾褐帔法褐。長三丈六尺。三百六十寸。法年三十六旬。年有三百六十日。一身兩角。角各有六條。兩袖袖各六條。合二十四條。法二十四氣。二帶法陰陽。中兩角法兩儀。乃至冠法蓮華巾也。自然經既有科律。何以不依。乃法張魯黃巾之服。違律而無識也。

【現代漢語翻譯】 現代漢語譯本：九真天王（Jiuzhen Tianwang，九真之天的天王）和元始天王（Yuanshi Tianwang，宇宙本源的天王），稟承自然規律而生，設定九天（Jiutian，道教宇宙觀中的九層天）的稱號。上、中、下三真合為一元。一元之中有三天。上元宮（Shangyuan Gong）即是太上大道君（Taishang Dadaojun，道教最高神之一）所治理的地方。計算下來，每一天之間相距九萬九千九百九十里。那麼九天之間相距七十九萬九千九百二十里。一里有三百步，一步有六尺，總共有一十四億三千九百八十五萬六千尺。用五億重天來劃分，那麼每一天之間相距二尺。難道會有厚達萬里的土地，上面承載著二尺高的天嗎？

文始傳（Wen Shi Zhuan）記載，老子（Laozi，道家創始人）帶領四天王（Si Tianwang，佛教護法神）和大眾，他們的身高都是一丈六尺，矮的也有丈二。計算下來，人高大而天渺小，怎麼能夠容身，常常只能躺著不能起來。這真是令人驚訝和奇怪。

三十三道士出入儀式

玄中經（Xuanzhong Jing）中說，道士拿著手簡，用金或玉製成，寬一寸，長五寸五分。拿著它作為象徵。中古時代的王拿著朝師君的手簡。下古時代，金玉手簡隱藏起來，拿著雜木製成的手簡。長九寸，稱為手簡。拿著它來告誡道士，去除怠慢之心。如果進入王宮、聚落或別人的房間，在房屋外十步遠的地方，戴上頭巾和帔，拿著手簡進入。不要有側身或背對的行為。走出房屋外，脫下頭巾和帔，穿著素服行走。不要自我炫耀，損害道法。如果進入俗家，整理好威儀，拿著手簡坐下。不要讓世俗之人感到奇怪。道士行走百里之外，拿著手杖、頭巾、帔、香爐、銅灌缽、釪等出家人的用具，隨身攜帶。威儀具足，可以獲得十種功德。

我笑著說，自然經（Ziran Jing）中說，道士的頭巾、褐色衣服和帔，長三丈六尺，三百六十寸，象徵一年有三百六十天。一身有兩角，每個角各有六條，兩袖各有六條，合起來共二十四條，象徵二十四節氣。兩條腰帶象徵陰陽，中間的兩個角象徵兩儀，甚至頭冠也象徵蓮花巾。自然經既然有科律，為什麼不遵守？卻傚法張魯（Zhang Lu，東漢末年割據漢中的首領）的黃巾軍的服裝，違背科律而沒有見識啊。

【English Translation】 English version: Jiuzhen Tianwang (King of the Nine Truth Heavens) and Yuanshi Tianwang (King of Primordial Origin), born from the laws of nature, established the titles of the Nine Heavens (Jiutian, the nine layers of heaven in Taoist cosmology). The Upper, Middle, and Lower Truths combine into one Yuan. Within one Yuan, there are three heavens. Shangyuan Gong (Upper Origin Palace) is the place governed by Taishang Dadaojun (One of the highest gods in Taoism). Calculating, each heaven is separated by 99,990 li. Then the nine heavens are separated by 799,920 li. One li has 300 steps, and one step has 6 chi, totaling 1,439,856,000 chi. Dividing by 500 million layers of heaven, then each heaven is separated by 2 chi. Could there be land tens of thousands of miles thick, carrying a 2-chi-high heaven?

Wen Shi Zhuan (Wenshi's Commentary) records that Laozi (Founder of Taoism) led the Four Heavenly Kings (Si Tianwang, Buddhist guardian deities) and the masses, whose heights were all one zhang and six chi, and the shorter ones were one zhang and two chi. Calculating, people are tall and the heavens are small, how can they be accommodated, often only lying down and unable to get up. This is truly surprising and strange.

Thirty-three Taoists' Rituals of Entering and Exiting

The Xuanzhong Jing (Scripture of the Mysterious Center) says that Taoists holding hand tablets use gold or jade, one cun wide and five cun and five fen long. Holding it as a symbol. In ancient times, the king held the hand tablet of the court teacher. In later times, gold and jade hand tablets were hidden, and hand tablets made of miscellaneous wood were held. Nine cun long, called hand tablets. Holding it to admonish Taoists and remove laziness. If entering a royal palace, settlement, or someone's room, ten steps outside the house, put on a headscarf and cape, and enter holding the hand tablet. Do not have sideways or backward behavior. When leaving the house, take off the headscarf and cape, and walk in plain clothes. Do not show off yourself and damage the Taoist teachings. If entering a secular home, tidy up your demeanor and sit holding the hand tablet. Do not make secular people feel strange. Taoists traveling hundreds of li, carry a staff, headscarf, cape, incense burner, copper watering pot, and chime, the tools of a renunciate, with them. Having complete dignity and bearing, one can obtain ten kinds of merit.

I said with a smile, the Ziran Jing (Scripture of Nature) says that the Taoist's headscarf, brown clothes, and cape are three zhang and six chi long, three hundred and sixty cun, symbolizing that there are three hundred and sixty days in a year. The body has two corners, each corner has six strips, and each sleeve has six strips, totaling twenty-four strips, symbolizing the twenty-four solar terms. The two belts symbolize yin and yang, and the two corners in the middle symbolize the two forms, and even the crown symbolizes the lotus scarf. Since the Ziran Jing has rules and regulations, why not follow them? Instead, they imitate the clothing of Zhang Lu's (Leader who occupied Hanzhong at the end of the Eastern Han Dynasty) Yellow Turban Army, violating the rules and lacking knowledge.

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三十四道士奉佛者

化胡云。愿將優曇花。愿燒栴檀香。供養千佛身。稽首禮定光。

又云。佛生何以晚。泥洹何以早。不見釋迦文。心中大懊惱。

又大誡云。道學當念。游大流景宮禮佛。

臣笑曰。敷齋經。天尊令右玄真人曰。釋迦文以轉輪生死法化世。使天老右玄真人。以仙度之道不死之大法。又老子序云。道主生佛主死。道忌穢佛不忌。道屬陽生忌穢。佛則反之。據此清濁天分死生大判。何為不念清虛大道。而愿生死穢惡佛乎。古昔殷太宰問孔子聖人。孔答三皇五帝三王及丘俱不聖也。西方之人有聖者焉。故知孔子以佛為聖。不以道為聖也。化胡云。天下大術。佛術第一。升玄雲。吾師化游天竺。符子曰。老氏之師名釋迦文。此道齋經又云。稱仙梵天稱佛隱文。外國讀經多是梵天。道士所好梵即佛也。此即學佛久矣。由稱梵也。又靈寶三十二天大梵隱語。天各八字。誦之萬遍即飛行。七祖同升南宮。此又道士學佛之證也。然道士止知學梵。亦不知梵是何佛。愚而信之亦應有福。不知可笑以不。

三十五道士合氣法

真人內朝律云真人曰。凡男女至朔望日。先齋三日入私房。詣師所立功德。陰陽並進日夜六時。此諸猥雜不可聞說。又道律云。行氣以次。不得任意。排

【現代漢語翻譯】 現代漢語譯本 三十四、信奉佛教的道士

《化胡經》中說：『我願獻上優曇花（Udumbara，傳說中的祥瑞之花），愿焚燒栴檀香（Sandalwood，一種名貴的香木），供養千佛之身，稽首禮拜定光佛（Dipankara，過去七佛之一）。』

又說：『佛陀降生為何如此之晚，涅槃（Nirvana，佛教術語，指解脫）又為何如此之早？未能親見釋迦文佛（Sakyamuni，佛教創始人），心中無比懊惱。』

《大誡》中又說：『修道之人應當思念，遊歷大流景宮（道教宮觀名），禮拜佛陀。』

我笑著說：《敷齋經》中，天尊（Heavenly Worthy，道教對神仙的尊稱）命令右玄真人說：『釋迦文用輪迴生死的法來教化世人，所以讓天老右玄真人用仙道的長生不死之大法來教化。』又《老子序》中說：『道主生，佛主死；道忌諱污穢，佛不忌諱；道屬陽主生，忌諱污穢，佛則相反。』根據這些清濁有別、天道有分、生死有別的判斷，為何不思念清虛大道，而願意信奉生死污穢的佛教呢？古時候殷太宰問孔子什麼是聖人，孔子回答說三皇五帝、三王以及我孔丘都不是聖人，西方之人有聖人。因此可知孔子認為佛是聖人，而不是道。化胡經中說，天下最大的法術，佛術第一。升玄經中說，我的老師化游天竺（印度古稱）。符子說，老子的老師名叫釋迦文。此道齋經又說，稱仙為梵天，稱佛為隱文。外國讀經大多是梵天。道士所喜歡的梵就是佛。這說明道士學習佛教很久了，因為他們稱梵。又靈寶三十二天大梵隱語，每一天各有八個字，誦讀萬遍就能飛行，七代祖先一同升入南宮。這又是道士學習佛教的證據。然而道士只知道學習梵，也不知道梵是什麼佛。雖然愚昧但如果虔誠地相信，也應該會有福報。只是不知道這可笑不可笑。

三十五、道士合氣法

《真人內朝律》中真人說：『凡是男女到了每月初一、十五，先齋戒三日，進入私房，到師父那裡立下功德，陰陽並進，日夜六時。』這些猥瑣雜亂的事情不可說。又道律中說：『行氣要按次序，不得隨意亂來。』

【English Translation】 English version Thirty-four: Taoists Who Adore Buddhism

The Huahu Sutra says: 'I wish to offer Udumbara flowers (Udumbara, a legendary auspicious flower), I wish to burn sandalwood incense (Sandalwood, a precious fragrant wood), to make offerings to the bodies of a thousand Buddhas, and bow in reverence to Dipankara Buddha (Dipankara, one of the past seven Buddhas).'

It also says: 'Why was the Buddha's birth so late, and why was Nirvana (Nirvana, a Buddhist term referring to liberation) so early? Not being able to see Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) in person, my heart is filled with great distress.'

The Great Admonition also says: 'Those who cultivate the Tao should contemplate, travel to the Great Flowing Scenery Palace (name of a Taoist temple), and worship the Buddha.'

I said with a smile: In the Fu Zhai Sutra, the Heavenly Worthy (Heavenly Worthy, a Taoist honorific for deities) ordered the Right Mysterious Perfected Person, saying: 'Sakyamuni uses the Dharma of reincarnation and death to transform the world, so let the Heavenly Elder Right Mysterious Perfected Person use the great Dharma of immortality of the Tao of Immortals to transform.' Furthermore, the Preface to Laozi says: 'The Tao masters life, the Buddha masters death; the Tao abhors impurity, the Buddha does not; the Tao belongs to Yang and masters life, abhorring impurity, while the Buddha is the opposite.' Based on these judgments of clarity versus turbidity, the division of the Heavenly Tao, and the distinction between life and death, why not contemplate the pure and vacuous Great Tao, but instead be willing to believe in the impure and evil Buddhism of life and death? In ancient times, Yin Taizai asked Confucius about sages, and Confucius replied that the Three Sovereigns and Five Emperors, the Three Kings, and I, Confucius, are not sages. There are sages in the West. Therefore, it can be known that Confucius considered the Buddha to be a sage, and not the Tao. The Huahu Sutra says that among all the great arts in the world, the art of the Buddha is the first. The Ascension to Mystery Sutra says that my teacher transformed and traveled to Tianzhu (ancient name for India). Fu Zi said that Laozi's teacher was named Sakyamuni. This Taoist Fasting Sutra also says that calling immortals 'Brahmadeva', calling Buddhas 'hidden writings'. Foreigners mostly read scriptures as Brahmadeva. The 'Brahma' that Taoists like is the Buddha. This shows that Taoists have been studying Buddhism for a long time, because they call it 'Brahma'. Furthermore, the Lingbao Thirty-Two Heavens Great Brahma Hidden Language, each heaven has eight characters, reciting them ten thousand times will allow one to fly, and seven generations of ancestors will ascend together to the Southern Palace. This is further evidence of Taoists studying Buddhism. However, Taoists only know how to study 'Brahma', and do not even know what Buddha 'Brahma' is. Although ignorant, if they believe sincerely, they should also have blessings. I just don't know if this is laughable or not.

Thirty-five: Taoist Methods of Harmonizing Qi

The Perfected Person in the Inner Court Laws of the Perfected Person says: 'Whenever men and women reach the first and fifteenth of the month, they should first fast for three days, enter a private room, and establish merit with the master, advancing Yin and Yang together, six times day and night.' These vulgar and chaotic matters cannot be spoken of. Furthermore, the Taoist laws say: 'The circulation of Qi must follow the proper order, and must not be done arbitrarily.'

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丑近好抄截越次。又玄子曰。不鬲戾得度世。不嫉姤世。可度陰陽合乘龍去云云。

臣笑曰。臣年二十之時。好道術就觀學。先教臣黃書合氣三五七九男女交接之道。四目兩舌正對。行道在於丹田。有行者度厄延年。教夫易婦惟色為初。父兄立前不知羞恥。自稱中氣真術。今道士常行此法。以之求道。有所未詳。

三十六諸子為道書者

玄都經目云。道經傳記符圖論六千三百六十三卷。二千四十卷有本。須紙四萬五十四張。其一千一百餘卷經傳符圖。其八百八十四卷諸子論。其四千三百二十三卷陸修靜錄。有其數目及本並末得。

臣鸞笑曰。道士所上經目。陸修靜目中見有經書。藥方符圖止有一千二百二十八卷。本無雜書諸子之名。而道士今列二千餘卷者。乃取漢藝文志目八百八十四卷為道之經論。據如此狀。理有可疑。何者至如韓子孟子淮南之徒。並言道事。又有八老黃白之方。陶朱變化之術。翻天倒地之符。辟兵殺鬼之法。及藥方咒厭得為道書者。可須引來。未知連山歸藏易林太玄黃帝金匱。太公六韜。何以不在道書之例乎。修靜目中本無諸子。今乃剩安。不知何據。且去年七月中道士所上經目。止注諸子三百五十卷為道經。今云八百餘卷。何以前後不同。又人之有惡惟恐人知。己之有

【現代漢語翻譯】 現代漢語譯本：醜陋、粗俗、喜歡抄襲、斷章取義。玄子又說：『不違背常理就能得道，不嫉妒世俗就能得道。可以駕馭陰陽，乘龍昇天。』等等。 我笑著說：『我二十歲的時候，喜歡道術，就去道觀學習。他們先教我黃書中的合氣之術，也就是三五七九男女交接之道。要求四目相對，兩舌相抵，行房事時意守丹田。說這樣修行可以消災延壽。他們教人輕視妻子，只看重美色。即使父兄站在面前，也毫無羞恥之心。自稱這是中氣真術。現在的道士經常用這種方法來求道，我對此有些不明白。』 三十六諸子被列為道書的原因： 《玄都經目》中記載：道經、傳記、符圖、論著共六千三百六十三卷，其中有原本的有二千零四十卷，需要紙四萬零五十四張。其中一千一百多卷是經傳符圖，八百八十四卷是諸子論著，四千三百二十三卷是陸修靜所記錄的。有這些書的數目和原本，但沒有末本。 我（臣鸞）笑著說：『道士們所呈上的經目，陸修靜的目錄中記載的經書、藥方、符圖只有一千二百二十八卷，根本沒有雜書和諸子之名。而道士們現在列出二千多卷，是把《漢書·藝文志》中的八百八十四卷諸子之書當作道家的經論。如果按照這種說法，那就有可疑之處了。為什麼像韓非子（韓子，戰國末期思想家、法家代表人物）、孟子（孟子，名軻，戰國時期思想家、教育家、儒家代表人物）、淮南子（淮南子，西漢時期著作，彙集道家思想）這些人，都談論過『道』的事情，還有八老的黃白之術，陶朱公（陶朱，即范蠡，春秋末期政治家、軍事家、商人）的變化之術，翻天倒地的符箓，辟兵殺鬼的方法，以及藥方咒語，都可以算作道書嗎？如果這樣，那為什麼《連山》（連山，古代易書，已失傳）、《歸藏》（歸藏，古代易書，已失傳）、《易林》（易林，西漢焦贛所著，以易卦形式占卜的書）、《太玄》（太玄，西漢揚雄所著，模仿《周易》的著作）、《黃帝金匱》（黃帝金匱，古代醫書，內容已散佚）、《太公六韜》（太公六韜，又稱《六韜》，古代兵書）這些書不在道書之列呢？陸修靜的目錄中本來沒有諸子之書，現在卻多加進去，不知道有什麼依據。而且去年七月中，道士們所呈上的經目，只註明諸子三百五十卷為道經，現在卻說是八百多卷，為什麼前後不一致？還有，人有了惡行，唯恐別人知道，自己有了

【English Translation】 English version: Ugly, vulgar, fond of plagiarism, and excerpting out of context. Moreover, Xuanzi said, 'Not being contrary to reason leads to enlightenment, not envying the world leads to enlightenment. One can control yin and yang and ascend to heaven riding a dragon.' and so on. I laughed and said, 'When I was twenty years old, I was fond of Daoist arts, so I went to Daoist temples to study. They first taught me the art of harmonizing qi from the 'Yellow Book', which is the way of sexual intercourse between men and women according to the numbers three, five, seven, and nine. It requires the eyes to meet and the tongues to touch, focusing on the dantian during intercourse. They said that practicing this way can eliminate disasters and prolong life. They taught people to despise their wives and only value beauty. Even with their fathers and brothers standing in front of them, they felt no shame. They called it the 'True Art of Central Qi'. Nowadays, Daoists often use this method to seek enlightenment, and I don't quite understand it.' The reason why the Thirty-Six Philosophers are listed as Daoist books: The 'Xuan Du Jing Mu' records: Daoist scriptures, biographies, talismans, and treatises total six thousand three hundred and sixty-three volumes, of which two thousand and forty volumes have original copies, requiring forty thousand and fifty-four sheets of paper. Among them, more than one thousand one hundred volumes are scriptures and talismans, eight hundred and eighty-four volumes are treatises by philosophers, and four thousand three hundred and twenty-three volumes are recorded by Lu Xiujing. There are numbers and original copies of these books, but no final versions. I (Chen Luan) laughed and said, 'The scripture catalog presented by the Daoists, the catalog of Lu Xiujing records only one thousand two hundred and twenty-eight volumes of scriptures, prescriptions, and talismans, and there are no names of miscellaneous books and philosophers at all. But the Daoists now list more than two thousand volumes, taking the eight hundred and eighty-four volumes of philosophers' books in the 'Hanshu Yiwenzhi' as Daoist scriptures and treatises. If according to this statement, then there is something suspicious. Why are people like Han Fei (Han Fei, a thinker of the late Warring States period, a representative of the Legalist school), Mencius (Mencius, named Ke, a thinker, educator, and representative of the Confucian school during the Warring States period), and Huainanzi (Huainanzi, a work from the Western Han Dynasty, a collection of Taoist thoughts), all talking about 'Dao', and also the yellow and white arts of the Eight Elders, the transformation arts of Tao Zhu Gong (Tao Zhu, namely Fan Li, a politician, military strategist, and businessman in the late Spring and Autumn period), the talismans that turn the world upside down, the methods of warding off soldiers and killing ghosts, and prescriptions and incantations, can all be regarded as Daoist books? If so, then why are the 'Lianshan' (Lianshan, an ancient book of changes, now lost), 'Guicang' (Guicang, an ancient book of changes, now lost), 'Yilin' (Yilin, written by Jiao Gan in the Western Han Dynasty, a book of divination in the form of trigrams), 'Tai Xuan' (Tai Xuan, written by Yang Xiong in the Western Han Dynasty, a work imitating the 'Book of Changes'), 'Huangdi Jin Gui' (Huangdi Jin Gui, an ancient medical book, the content has been lost), 'Tai Gong Liu Tao' (Tai Gong Liu Tao, also known as 'Liu Tao', an ancient military book) not included in the category of Daoist books? Lu Xiujing's catalog originally did not have books of philosophers, but now they are added, I don't know on what basis. Moreover, in the scripture catalog presented by the Daoists in July last year, only three hundred and fifty volumes of philosophers were noted as Daoist scriptures, but now it is said to be more than eight hundred volumes, why is it inconsistent before and after? Also, when people have evil deeds, they are afraid that others will know, when they have

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善慮人不見。故道士自書云。不受道戒者不得讀道經。即如此狀。恐人知其醜乎。若以諸子為道書者。人中諸子悉須追取。何得遺之。且道士引例我老子道德。本是諸子。今尊為經。流例相附有何過歟。若爾則知老子黃子諸子之流。如何得與儒流七經而相抗乎。班固先六經后二篇。序道為中上賢類。斯實錄矣。

又陶朱者即范蠡也。既事越王勾踐。君臣囚吳石室。嘗屎飲尿。亦以甚矣。今尊崇其術。不亦昧乎。

又蠡子被戮于齊。何為不行父術變化而自免乎。又造天地經。老子托幽王皇后腹。即幽王之子也。身為柱史。即幽王之臣也。化胡云。老子在漢為東方朔。若審爾者。幽王為犬戎所殺。豈可不愛君父與神符令不死乎。

又漢武窮兵疲役中國。天下戶口至減太半。稱老子為方朔者。何忍不與辟兵辟榖之符。厭人咒鬼之方。以護漢國乎。眼看流弊。若此無心取救。將非欺誑謬乎。

又說統收道經目錄。乃有六千餘卷。核論見本止有二千四十卷。餘者虛指未出。將非鉛墨未備致經本未成乎。自余孟浪紛論無足更廣。

廣弘明集卷第九 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十

大唐西明寺沙門釋道宣撰

辯惑篇第二之六週祖廢二教立

【現代漢語翻譯】 現代漢語譯本： 『善慮人』（Shanlvren，人名）不見了。所以道士自己寫道：『不接受道教戒律的人不得閱讀道教經典。』就像這樣，是害怕別人知道他們的醜陋嗎？如果把諸子百家的書當作道教書籍，那麼人間所有的諸子百家的書都應該追回，怎麼能遺漏呢？而且道士引用例子說，我的老子《道德經》本來就是諸子百家的書，現在尊奉為經典，按照這個例子依附有什麼過錯呢？如果這樣說，那麼老子、黃子等諸子百家的流派，怎麼能與儒家的七經相抗衡呢？班固先列六經，后列《老子》二篇，在序中將道家列為中上等賢人，這才是真實的記錄啊。 還有陶朱公，就是范蠡（Fan Li，人名）啊。他曾經侍奉越王勾踐（Yue Wang Goujian，人名），君臣被囚禁在吳國的石室裡，嘗糞飲尿，也太過分了。現在尊崇他的方術，不是太糊塗了嗎？ 還有范蠡的兒子在齊國被殺，為什麼不使用他父親的方術變化來使自己免於災禍呢？又說《造天地經》，老子託生于周幽王（Zhou Youwang，人名）皇后的腹中，就是周幽王的兒子。身為柱下史，就是周幽王的臣子。化胡經上說，老子在漢朝是東方朔（Dongfang Shuo，人名）。如果真是這樣，周幽王被犬戎所殺，難道不應該愛護君父，用神符讓他不死嗎？ 還有漢武帝（Han Wudi，人名）窮兵黷武，使中國疲憊不堪，天下戶口減少大半。稱老子為東方朔的人，怎麼忍心不給他辟兵辟榖的符，厭人咒鬼的方法，來保護漢朝呢？眼看流弊如此，卻無心去救，難道不是欺騙嗎？ 又說統收道經目錄，有六千多卷。覈實后發現只有二千零四十卷。其餘的只是虛指，沒有拿出來。難道是因為筆墨沒有準備好，導致經書沒有完成嗎？至於其他的孟浪紛亂的議論，不值得再多說了。 《廣弘明集》卷第九 《大正藏》第52冊 No. 2103 《廣弘明集》 《廣弘明集》卷第十 大唐西明寺沙門釋道宣（Shi Daoxuan，人名）撰 《辯惑篇》第二之六 周祖廢二教立

【English Translation】 English version: 『Shanlvren』 (a name) is not seen. Therefore, Daoist priests write themselves: 『Those who do not receive Daoist precepts are not allowed to read Daoist scriptures.』 Is it like this because they are afraid that others will know their ugliness? If the books of various philosophers are regarded as Daoist books, then all the books of various philosophers in the world should be retrieved. How can they be missed? Moreover, Daoist priests cite the example that my Laozi's 『Tao Te Ching』 was originally a book of various philosophers, and now it is revered as a classic. What is wrong with attaching to this example? If this is the case, how can the schools of Laozi, Huangzi, and other philosophers compete with the Confucian Seven Classics? Ban Gu first listed the Six Classics and then the two chapters of 『Laozi』, and in the preface, he listed Daoism as a middle-to-upper class of virtuous people. This is the true record. Also, Tao Zhu, that is, Fan Li (a name). He once served King Goujian of Yue (a name). The ruler and his minister were imprisoned in a stone chamber in Wu, tasting feces and drinking urine, which was too much. Now, is it not too confused to revere his techniques? Also, Fan Li's son was killed in Qi. Why didn't he use his father's techniques to transform himself and avoid disaster? It is also said in the 『Creation of Heaven and Earth Scripture』 that Laozi was born in the womb of Queen You of Zhou (a name), who was the son of King You of Zhou. As a historian, he was a minister of King You of Zhou. The 『Huahu Jing』 says that Laozi was Dongfang Shuo (a name) in the Han Dynasty. If this is true, when King You of Zhou was killed by the Quanrong, shouldn't he have loved his ruler and father and used divine talismans to make him immortal? Also, Emperor Wu of Han (a name) exhausted his troops and exhausted China, and the population of the world was reduced by more than half. Those who call Laozi Dongfang Shuo, how can they bear not to give him talismans to ward off soldiers and abstain from grains, and methods to suppress people and curse ghosts, to protect the Han Dynasty? Seeing the abuses like this, but having no intention to save them, isn't it a deception? It is also said that the general catalog of Daoist scriptures contains more than 6,000 volumes. After verification, it is found that there are only 2,040 volumes. The rest are just empty references and have not been taken out. Is it because the ink and brushes were not prepared, resulting in the scriptures not being completed? As for the other frivolous and chaotic arguments, it is not worth saying more. 『Guang Hongming Ji』 Volume 9 『Taisho Tripitaka』 Volume 52 No. 2103 『Guang Hongming Ji』 『Guang Hongming Ji』 Volume 10 Composed by the monk Shi Daoxuan (a name) of Ximing Temple in the Great Tang Dynasty 『Distinguishing Doubts』 Chapter 2.6: The Zhou Ancestor Abolishes the Two Teachings and Establishes One

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通道觀詔　周武帝周祖平齊召僧敘廢立抗詔事　釋惠遠周祖巡鄴請開佛法事　任道林周祖天元立對衛元嵩上事　王明廣

周祖廢二教已更立通道觀詔

周帝宇文邕

武帝。猜忌黑衣受法黃老。欲留道法擯滅佛宗。僉議攸同咸遵釋教。帝置情日久殊非本圖。會道安法師上二教論無聞道法。意彌不伏。無奈理通眾口義難獨留。遂二教俱除憤發于內。未逾經月下詔曰。至道弘深混成無際。體苞空有理極幽玄。但岐路既分派源逾遠。淳離樸散形器斯乖。遂使三墨八儒朱紫交競。九流七略異說相騰。道隱小成其來久矣。不有會歸爭驅靡息。今可立通道觀。聖哲微言先賢典訓。金科玉篆秘賾玄文。所以濟養黎元扶成教義者。並宜弘闡一以貫之。俾夫玩培塿者。識嵩岱之隆崛。守磧礰者。悟渤澥之泓澄。不亦可乎。所司量置員數。俸力務異恒式。主者施行。

於時員置百二十人監護。吏力各有差。並選擇李門人有名當世者。著衣冠笏履。名通道觀學士。有前沙門京兆樊普曠者。彭享譎詭調笑動人。帝頗重之。召入通道。雖被抑退。常翦發留須。帝問何事去留。曠曰。臣學陛下。二教雖除猶存通道。須為俗飾故留。發非俗教故遣。帝曰。俗有留髮上加以冠。何言非教。曠曰。無發之士豈是教乎。臣預除之。加

【現代漢語翻譯】 現代漢語譯本 通道觀詔——周武帝周祖平齊召僧敘廢立抗詔事——釋惠遠周祖巡鄴請開佛法事——任道林周祖天元立對衛元嵩上事——王明廣

周祖廢除佛、道二教后，頒佈了設立通道觀的詔書

周帝宇文邕（周武帝的名字）

周武帝宇文邕，猜忌僧侶（黑衣指僧侶）接受黃老之術（道家思想）。想要保留道教，廢除佛教。大臣們大多贊同佛教，都遵從佛教的教義。武帝心中不悅，始終沒有改變自己的想法。恰逢道安法師呈上《二教論》，其中沒有提到道教的優點，武帝更加不服氣。但又無法辯駁眾人，因為道理上講，眾人都認為應該保留佛教，難以單獨留下道教。於是武帝決定將佛、道二教一併廢除，心中憤恨。沒過多久，就下詔說：『至高的道深奧而廣博，混同而無邊際。它包含著空與有，道理極其深遠玄妙。但道路一旦分叉，源頭就會越來越遠。純樸散失，形態和器物就會各不相同。於是導致了三墨（墨家分為三派）、八儒（儒家分為八派）以及穿紫袍和黑衣的官員們互相爭鬥，九流七略（泛指各種學術流派）的異端學說相互攻擊。道教隱沒，只能取得小的成就，這種情況已經很久了。如果沒有一個統一的歸宿，爭論就不會停止。現在可以設立通道觀，將聖哲的精微言論、先賢的經典訓誡、金科玉律（比喻不能更改的條規）、秘藏的玄妙文字，凡是能夠濟助百姓、扶持教義的，都應該加以弘揚和闡述，用一個統一的原則來貫穿它們。使那些玩弄小土堆的人，能夠認識到嵩山（中嶽）和岱山（東嶽）的高大雄偉；使那些守護著小石塊的人，能夠領悟到渤海的深邃廣闊。這難道不好嗎？有關部門要酌情設定人員編制，俸祿和待遇要與以往不同。由主管官員負責施行。』

當時，通道觀設定了一百二十名學士，負責監護。官吏和勞役的人數各有不同。並且選擇李姓中有聲望的人，讓他們穿著官服，手持笏板，腳穿鞋子，稱為通道觀學士。之前有位名叫樊普曠的沙門（出家人），是京兆人，他善於用譎詐的言辭和滑稽的言語來打動人，武帝很看重他。召他進入通道觀。雖然被勒令還俗，但他常常剪短頭髮，卻留著鬍鬚。武帝問他為什麼要這樣做。樊普曠回答說：『臣下學習陛下。二教雖然被廢除，但還保留著通道觀。鬍鬚是爲了迎合世俗的裝飾，所以留下；頭髮不是世俗的教義，所以剪短。』武帝說：『世俗之人留著頭髮，還要戴上帽子，怎麼能說頭髮不是世俗的教義呢？』樊普曠回答說：『沒有頭髮的人，怎麼能算是教徒呢？臣下提前除去了頭髮。』

【English Translation】 English version Edict on the Temple of Universal Passage—Emperor Wu of Zhou summoned monks after pacifying Qi to discuss the abolition and establishment of religions and resisting the imperial edict—Shi Huiyuan petitioned Emperor Zhou during his tour of Ye to open up Buddhist teachings—Ren Daolin and Emperor Zhou Tianyuan debated with Wei Yuansong—Wang Mingguang

After abolishing Buddhism and Taoism, Emperor Zhou issued an edict to establish the Temple of Universal Passage.

Emperor Zhou, Yuwen Yong (Emperor Wu of Zhou's name)

Emperor Wu of Zhou, Yuwen Yong, was suspicious of monks (black robes referring to monks) accepting the teachings of Huang-Lao (Taoist thought). He wanted to preserve Taoism and abolish Buddhism. Most of the ministers agreed with Buddhism and followed Buddhist doctrines. Emperor Wu was displeased and never changed his mind. It happened that Dharma Master Dao'an presented 'A Discourse on the Two Teachings,' which did not mention the merits of Taoism, making Emperor Wu even more unconvinced. However, he could not refute the crowd, because logically, everyone believed that Buddhism should be preserved, and it was difficult to leave Taoism alone. Therefore, Emperor Wu decided to abolish both Buddhism and Taoism, feeling resentful in his heart. Not long after, he issued an edict saying: 'The supreme Dao is profound and vast, mixed and boundless. It encompasses emptiness and existence, and its principles are extremely deep and mysterious. But once the roads diverge, the source will become more and more distant. Simplicity is lost, and forms and objects will be different. This has led to the mutual strife of the Three Mohists (the Mohist school divided into three factions), the Eight Confucians (the Confucian school divided into eight factions), and officials wearing purple and black robes, and the heterodox theories of the Nine Streams and Seven Outlines (referring to various academic schools) attacking each other. Taoism is hidden and can only achieve small accomplishments, and this situation has been going on for a long time. If there is no unified destination, the disputes will not stop. Now we can establish the Temple of Universal Passage, and the subtle words of the sages, the classical instructions of the wise men, the golden rules (a metaphor for unchangeable regulations), and the mysterious texts of the secret treasures, all that can help the people and support the doctrines should be promoted and expounded, and unified with a unified principle. Let those who play with small mounds be able to recognize the height and majesty of Mount Song (Central Peak) and Mount Dai (Eastern Peak); let those who guard small stones be able to understand the depth and breadth of the Bohai Sea. Isn't that good? The relevant departments should set up the number of personnel as appropriate, and the salary and treatment should be different from the past. The responsible officials shall be responsible for implementation.'

At that time, the Temple of Universal Passage was set up with one hundred and twenty scholars, responsible for supervision. The number of officials and laborers varied. And select people with prestige from the Li surname, let them wear official uniforms, hold笏 tablets, and wear shoes, called scholars of the Temple of Universal Passage. There was a Shramana (monk) named Fan Pu Kuang from Jingzhao, who was good at using cunning words and humorous language to move people, and Emperor Wu valued him very much. He was summoned to the Temple of Universal Passage. Although he was ordered to return to secular life, he often cut his hair short, but kept his beard. Emperor Wu asked him why he did this. Fan Pu Kuang replied: 'Your subject is learning from Your Majesty. Although the two religions have been abolished, the Temple of Universal Passage is still preserved. The beard is to cater to secular decoration, so it is kept; the hair is not a secular doctrine, so it is cut short.' Emperor Wu said: 'Secular people keep their hair and wear hats, how can you say that hair is not a secular doctrine?' Fan Pu Kuang replied: 'How can a person without hair be considered a believer? Your subject removed his hair in advance.'

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冠何損。帝笑之。自爾常凈剃髮著冠纓領。人有問者曰。我患熱也。云云。

周祖平齊召僧敘廢立抗拒事

沙門釋惠遠

周武帝。以齊承光二年春東平高氏。召前修大德並赴殿集。帝升御座序廢立義云。朕受天命寧一區宇。世弘三教其風逾遠。考定至理多愆陶化。今並廢之。然其六經儒教文弘政術。禮義忠孝於世有宜。故須存立。且自真佛無像遙敬表心。佛經廣嘆崇建圖塔。壯麗修造致福極多。此實無情何能恩惠。愚人向信傾竭珍財徒為引費。故須除蕩。故凡是經像皆毀滅之。父母恩重沙門不敬。悖逆之甚國法不容。並退還家用崇孝治。朕意如此。諸大德謂理何如。於時沙門大統等五百餘人。咸以王威震赫決諫難從。關內已除義非孤立。眾各默然下敕催答。並相顧無色。俯首垂淚。有慧遠法師。聲名光價。乃自惟曰。佛法之寄四眾是依。豈以杜言謂能通理。遂出對曰。陛下統臨大域得一居尊。隨俗致詞憲章三教。詔云。真佛無像。誠如天旨。但耳目生靈。賴經聞佛藉像表真。今若廢之無以興敬。帝曰。虛空真佛咸自知之。未假經像。遠曰。漢明已前經像未至。此土含生何故不知虛空真佛。帝時無答。遠曰。若不藉經教自知有法者。三皇已前未有文字。人應自知五常等法。當時諸人何為但識其母不識

【現代漢語翻譯】 現代漢語譯本 『冠何損』（帽子有什麼損壞）。皇帝笑了笑。自此以後，他經常剃光頭髮，戴著有帽帶的帽子。有人問他，他就說：『我怕熱啊。』等等。

周武帝平定北齊后，召集僧人討論廢除佛教的事情，僧人們抗拒他的決定。

沙門釋惠遠（僧人惠遠）

周武帝在北齊承光二年春天，召集以前修行有成的大德，到殿中集合。皇帝登上御座，闡述廢除佛教的理由說：『朕奉天命統一天下，世人弘揚儒、釋、道三教，但其風氣越來越遠。考察其道理，多有錯誤，不能教化百姓。現在一併廢除。然而六經儒教，文辭可以弘揚政治，禮義忠孝對世道有益，所以需要保留。而且真正的佛沒有形象，遙遠地敬奉以表達心意。佛經廣泛讚歎建造佛塔，壯麗的修造導致花費極大。這些實際上是無情之物，怎麼能帶來恩惠？愚蠢的人相信這些，傾盡珍貴的錢財，只是徒勞地浪費。所以必須清除這些。父母恩情深重，沙門卻不尊敬，這是大逆不道，國家法律不能容忍。一律遣返回家，崇尚孝道。朕的意思是這樣，各位大德認為如何？』當時沙門大統等五百多人，都因為皇帝的威嚴震懾，覺得進諫難以被採納。關中地區已經廢除了佛教，他們的意見並非孤立。眾人都沉默不語，皇帝下令催促回答，大家互相看著，臉色蒼白，低著頭流淚。有慧遠法師，聲名遠揚，於是心想：佛法的寄託在於四眾弟子，難道因為沉默不語就能通達真理嗎？於是站出來回答說：『陛下統治廣闊的疆域，地位尊貴。隨順世俗而談論三教。詔書中說，真佛沒有形象，確實如您所說。但是耳目等有生命的眾生，依賴經典來聽聞佛法，藉助佛像來表達真誠。現在如果廢除這些，就無法興起敬意。』皇帝說：『虛空中的真佛自己知道，不需要經典和佛像。』慧遠說：『漢明帝之前，經典和佛像沒有傳入中國，這片土地上的眾生為什麼不知道虛空中的真佛呢？』皇帝當時沒有回答。慧遠說：『如果不需要經典教導就能自己知道佛法，那麼三皇五帝之前沒有文字，人們應該自己知道五常等法則。當時的人為什麼只知道自己的母親，不知道……』

【English Translation】 English version 'What harm is there in a hat?' The Emperor smiled. From then on, he always shaved his head and wore a hat with ribbons. When people asked him, he would say, 'I am afraid of the heat.' and so on.

Emperor Wu of Zhou, after pacifying Qi, summoned monks to discuss the abolition of Buddhism, which the monks resisted.

Shramana (monk) Shi Huiyuan (釋惠遠)

In the spring of the second year of Chengguang during the Northern Qi dynasty, Emperor Wu of Zhou summoned eminent monks to gather in the palace. The Emperor ascended the throne and explained the reasons for abolishing Buddhism, saying: 'I have received the mandate of heaven to unify the realm. The world promotes the three teachings of Confucianism, Buddhism, and Taoism, but their influence is becoming increasingly distant. Examining their principles, there are many errors that cannot edify the people. Now, I abolish them all together. However, the Confucian classics can promote politics, and the principles of propriety, righteousness, loyalty, and filial piety are beneficial to the world, so they must be preserved. Moreover, the true Buddha has no form; we can express our reverence from afar. Buddhist scriptures widely praise the construction of pagodas, and magnificent constructions lead to great expense. These are actually inanimate objects; how can they bring blessings? Foolish people believe in these things, exhausting their precious wealth, only to waste it in vain. Therefore, these must be eliminated. Parents' kindness is profound, but monks do not respect them. This is extremely rebellious, and the laws of the state cannot tolerate it. All are to be returned to their homes to promote filial piety. This is my intention. What do you great monks think of this?' At that time, the Sangha Chief and more than five hundred others felt intimidated by the Emperor's authority and thought that remonstrance would be difficult. Buddhism had already been abolished in the Guanzhong region, and their opinions were not isolated. Everyone remained silent. The Emperor ordered them to answer, and everyone looked at each other, their faces pale, and they lowered their heads and wept. There was Dharma Master Huiyuan, whose reputation was far-reaching, and he thought to himself: The sustenance of the Buddha's Dharma lies in the fourfold Sangha. Can we truly understand the principles by remaining silent? So he stepped forward and replied: 'Your Majesty rules over a vast territory and holds a position of honor. You speak of the three teachings according to worldly customs. The edict says that the true Buddha has no form, which is indeed as you say. However, sentient beings with ears and eyes rely on the scriptures to hear the Buddha's teachings and use images to express sincerity. If we abolish these now, there will be no way to inspire reverence.' The Emperor said: 'The true Buddha in the void knows himself; he does not need scriptures or images.' Huiyuan said: 'Before Emperor Ming of Han, scriptures and images had not yet entered China. Why did the sentient beings in this land not know the true Buddha in the void?' The Emperor had no answer at that time. Huiyuan said: 'If one can know the Dharma without the teachings of the scriptures, then before the Three Sovereigns and Five Emperors, there were no written words. People should have known the Five Constant Virtues and other principles on their own. Why did the people at that time only know their mothers and not know...'

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其父。同於禽獸。帝又無答。遠曰。若以形像無情。事之無福故須廢者。國家七廟之像。豈是有情而妄相尊事。帝不答此難。乃云。佛經外國之法。此國不須。廢而不用。七廟上代所立。朕亦不以為是。將同廢之。遠曰。若以外國之經非此用者。仲尼所說出自魯國秦晉之地。亦應廢而不行。又以七廟為非將欲廢者。則是不尊祖考。祖考不尊則昭穆失序。昭穆失序則五經無用。前存儒教其義安在。若爾則三教同廢。將何治國。帝曰。魯邦之與秦晉封域乃殊。莫非王者一化。故不類佛經七廟之難。帝無以通。遠曰。若以秦魯同遵一化。經教通行者。震旦之與天竺國界雖殊。莫不同在閻浮四海之內輪王一化。何不同遵佛經而今獨廢。帝又無答。遠曰。詔云。退僧還家崇孝養者。孔經亦云。立身行道以顯父母。即是孝行。何必還家。帝曰。父母恩重交資色養。棄親向疏未成至孝。遠曰。若如是言。陛下左右皆有二親。何不放之。乃使長役五年不見父母。帝曰。朕亦依番上下得歸侍奉。遠曰。佛亦聽僧冬夏隨緣修道。春秋歸家侍養。故目連乞食餉母。如來擔棺臨葬。此理大通。未可獨廢。帝又無答。遠抗聲曰。陛下今恃王力自在破滅三寶。是邪見人。阿鼻地獄不簡貴賤。陛下何得不怖。帝勃然作色大怒。直視於遠曰。但令百姓得

【現代漢語翻譯】 現代漢語譯本 他的父親（指皇帝的父親）。和禽獸一樣。皇帝又沒有回答。慧遠（Huiyuan，人名）說：『如果因為佛像沒有感情，祭拜它沒有福報所以應該廢除的話，那麼國家宗廟裡的祖先牌位，難道是有感情而妄加尊崇祭拜的嗎？』皇帝沒有回答這個詰難，就說：『佛經是外國的教法，這個國家不需要，廢除不用。宗廟是上代建立的，我也不認為是正確的，將要一同廢除。』慧遠說：『如果因為外國的經典不適合這裡使用，那麼孔子所說的道理出自魯國、秦國、晉國等地，也應該廢除而不實行。又認為宗廟是不對的將要廢除，那就是不尊重祖先。不尊重祖先那麼昭穆（zhaomu，宗廟輩分排列）就會失去秩序。昭穆失去秩序那麼五經就沒有用處。之前儲存儒教它的意義在哪裡？如果這樣那麼三教（指儒釋道）一同廢除，將用什麼來治理國家？』皇帝說：『魯國和秦國、晉國封地雖然不同，但沒有不在君王教化之內的，所以和佛經、宗廟的性質不同。』皇帝無法辯通。慧遠說：『如果認為秦魯同樣遵從君王教化，經書教義可以通行，那麼震旦（Zhendan，中國的古稱）和天竺（Tianzhú，印度的古稱）國界雖然不同，但沒有不在閻浮（Yanfu，佛教用語，指我們所居住的世界）四海之內輪王（lunwang，佛教用語，擁有統治世界的理想君王）教化之內的，為什麼不同樣遵從佛經而現在唯獨要廢除？』皇帝又沒有回答。慧遠說：『詔書說，讓僧人還俗回家崇尚孝道，孔子的經典也說，立身行道來顯揚父母，這就是孝行。何必一定要還俗回家？』皇帝說：『父母恩情深重應該用物質和女色來供養，拋棄親人而親近疏遠的人不能算是達到至孝。』慧遠說：『如果像您說的那樣，陛下左右的人都有父母雙親，為什麼不放他們走呢？卻讓他們長期服役五年都見不到父母。』皇帝說：『我也按照輪班上下可以回家侍奉。』慧遠說：『佛也允許僧人冬天夏天隨緣修行，春天秋天回家侍奉贍養。所以目連（Mùlián，佛教人物，釋迦摩尼的弟子）乞討食物供養母親，如來（Rulai，佛的稱號之一）揹著棺材親自安葬。這個道理非常明白，不可以單獨廢除。』皇帝又沒有回答。慧遠提高聲音說：『陛下現在依仗王權隨意破壞佛法僧三寶（sanbao，佛教用語，指佛、法、僧），是邪見之人。阿鼻地獄（Abi diyù，佛教地獄名）不分貴賤。陛下怎麼能不害怕？』皇帝勃然變色大怒，直視著慧遠說：『只要百姓能夠得到

【English Translation】 English version His father (referring to the emperor's father). The same as beasts. The emperor had no answer again. Huiyuan (Huiyuan, a person's name) said, 'If it is because the Buddha's image has no emotion, and worshiping it has no blessing, so it should be abolished, then are the ancestral tablets in the national ancestral temple emotional and falsely worshiped?' The emperor did not answer this challenge, but said, 'Buddhist scriptures are foreign teachings, this country does not need them, abolish them. The ancestral temple was established by the previous generation, and I don't think it is correct either, and I will abolish it together.' Huiyuan said, 'If it is because foreign scriptures are not suitable for use here, then the principles said by Confucius came from the states of Lu, Qin, and Jin, and should also be abolished and not implemented. Also, thinking that the ancestral temple is wrong and will be abolished, that is disrespecting the ancestors. If the ancestors are not respected, then the order of zhaomu (zhaomu, the order of seniority in the ancestral temple) will be lost. If the order of zhaomu is lost, then the Five Classics will be useless. Where is the meaning of preserving Confucianism before? If so, then the three teachings (referring to Confucianism, Buddhism, and Taoism) will be abolished together, what will be used to govern the country?' The emperor said, 'Although the fiefdoms of Lu, Qin, and Jin are different, they are all within the king's teachings, so they are different from Buddhist scriptures and ancestral temples.' The emperor could not argue. Huiyuan said, 'If you think that Qin and Lu both follow the king's teachings, and scriptures and doctrines can be circulated, then although the national boundaries of Zhendan (Zhendan, the ancient name of China) and Tianzhu (Tianzhú, the ancient name of India) are different, are they not all within the Jambudvipa (Yanfu, Buddhist term, referring to the world we live in) and the teachings of the Chakravartin (lunwang, Buddhist term, an ideal king who possesses the world)? Why not follow the Buddhist scriptures in the same way, but now only abolish them?' The emperor had no answer again. Huiyuan said, 'The edict says to let monks return to secular life and go home to promote filial piety. Confucius's classics also say that establishing oneself and practicing the Tao to glorify one's parents is filial piety. Why must one return to secular life and go home?' The emperor said, 'Parents' kindness is deep, and they should be provided with material things and women. Abandoning relatives and being close to strangers cannot be considered to have achieved the ultimate filial piety.' Huiyuan said, 'If it is as you say, then all the people around Your Majesty have both parents, why not let them go? Instead, they are made to serve for a long time and cannot see their parents for five years.' The emperor said, 'I also follow the rotation and can go home to serve.' Huiyuan said, 'The Buddha also allows monks to practice the Tao according to circumstances in winter and summer, and return home to serve and support in spring and autumn. Therefore, Maudgalyāyana (Mùlián, a Buddhist figure, one of Shakyamuni's disciples) begged for food to support his mother, and the Tathagata (Rulai, one of the titles of the Buddha) carried the coffin himself for burial. This principle is very clear and cannot be abolished alone.' The emperor had no answer again. Huiyuan raised his voice and said, 'Your Majesty is now relying on royal power to destroy the Three Jewels (sanbao, Buddhist term, referring to the Buddha, the Dharma, and the Sangha) at will, and is a person with wrong views. Avīci Hell (Abi diyù, Buddhist hell name) does not distinguish between the noble and the lowly. How can Your Majesty not be afraid?' The emperor turned pale with anger and stared directly at Huiyuan, saying, 'As long as the people can get'

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樂。朕亦不辭地獄諸苦。遠曰。陛下以邪法化人。現種苦業。當共陛下同趣阿鼻。何處有樂可得。帝理屈。言前所圖意盛更無所答。但云。僧等且還。有司錄取論僧姓字。帝已行虐三年。關隴佛法誅除略盡。既克齊境還準毀之。爾時魏齊東川佛法崇盛。見成寺廟出四十千。並賜王公充為第宅。五眾釋門減三百萬。皆覆軍民還歸編戶。融刮佛像焚燒經教。三寶福財簿錄入官。登即賞賜分散蕩盡。帝以為得志于天下也。未盈一年。癘氣內蒸身瘡外發。惡相已顯。無悔可銷。遂隱於雲陽宮。才經七日尋爾傾崩。天元嗣歷。于東西二京立陟岵寺。罰菩薩僧用開佛化。不久帝崩國運移革至隋高祖方始大通。如后所顯。近見大唐吏部尚書唐臨冥報記云。外祖隋文僕射齊公。親見文帝問死者還活人云。初死見周武帝云。為我相聞大隋天子。昔與我共食倉庫玉帛。亦我儲之。我今為滅佛法極受大苦。可為我作功德也。文帝出敕。普及天下人。出一錢為之追福焉。

周高祖巡鄴除殄佛法有前僧任道林上表請開法事

周建德六年十一月四日。上臨鄴宮新殿。內史宇文昂上士李德林。收上書人表。於時任道林以表上之。上士覽表曰。君二教也。聖主機辯特難酬答。可思審之。對曰。主上鋒辯名流十方。林亦早聞。正以聞辯故來。

【現代漢語翻譯】 現代漢語譯本：樂。朕也不推辭地獄中的各種痛苦。遠法師說：『陛下用邪惡的法來教化人民，現在種下痛苦的業因，應當和陛下一起到阿鼻地獄去。哪裡有快樂可以得到呢？』皇帝理屈詞窮，對於之前所圖謀的盛況，再也沒有什麼可以回答的，只是說：『眾僧先回去吧。』有關部門記錄了論僧的姓名。皇帝已經施行暴政三年，關隴地區的佛法被誅滅得差不多了。既然攻克了齊國，回來后也按照之前的做法毀壞佛法。當時魏齊東川的佛法非常興盛，現成的寺廟有四萬所，全部賜給王公充當住宅。僧尼等五眾釋門減少了三百萬，全部恢復爲軍民，迴歸戶籍。宇文融刮取佛像，焚燒經書，三寶的福田財產登記入官，立刻賞賜分散，全部耗盡。皇帝認為自己在天下得志了。不到一年，體內產生惡性疾病，身體外表長出瘡，醜惡的相貌已經顯現，後悔也無法消除。於是隱居在雲陽宮，才過了七天就傾倒崩逝了。天元皇帝繼承皇位，在東西二京建立陟岵寺（Zhihu Temple），懲罰菩薩僧人，用來開啟佛法教化。不久天元皇帝駕崩，國家命運轉移變革，到隋高祖（Sui Gaozu）時才開始大力弘揚佛法，就像後來所顯現的那樣。最近看到大唐吏部尚書唐臨的《冥報記》中說，他的外祖父隋文帝（Sui Wendi）的僕射齊公，親眼看見隋文帝問死後還陽的人說，當初死後見到周武帝（Zhou Wudi），周武帝對他說：『請你替我告訴大隋天子，過去我們一起享用倉庫里的玉帛，也是我積蓄的。我現在因為滅佛的緣故，受到極大的痛苦，可以替我做些功德。』隋文帝頒佈敕令，普及天下人，每人出一文錢為他追福。 周高祖巡視鄴城，剷除佛法，之前有僧人任道林上表請求開啟佛法之事。 周建德六年十一月四日，皇上駕臨鄴宮新殿。內史宇文昂、上士李德林收了上書人的表章。當時任道林把表章呈上。上士看了表章說：『你兼學二教啊。聖上的機辯特別難以應對，可以仔細考慮一下。』任道林回答說：『主上的鋒利辯才名揚十方，我早就聽說了。正因為聽說了他的辯才，所以我才來。』

【English Translation】 English version: 'Joy.' I will not refuse the various sufferings of hell. Dharma Master Yuan said, 'Your Majesty uses evil Dharma to teach the people, now planting the seeds of painful karma, and should go to Avici Hell with Your Majesty. Where can joy be found?' The emperor was at a loss for words, and had nothing to answer regarding the grand plans he had previously made. He simply said, 'Monks, please return for now.' The relevant departments recorded the names of the monks who debated. The emperor had already been tyrannical for three years, and the Buddhist Dharma in the Guanzhong (Guanzhong region) area had been almost completely eradicated. Since he had conquered the Qi state, he would destroy the Buddhist Dharma in the same way upon his return. At that time, the Buddhist Dharma in Wei Qi Dongchuan (Wei Qi Eastern Sichuan) was very prosperous, with forty thousand existing temples, all of which were given to princes and dukes to be used as residences. The five assemblies of the Sangha (Buddhist monastic community) were reduced by three million, all of whom were restored to the status of soldiers and civilians, and returned to the household register. Yuwen Rong scraped off the Buddha statues, burned the scriptures, and registered the wealth of the Three Jewels (Buddha, Dharma, Sangha) into the government, immediately rewarding and distributing it, exhausting it all. The emperor thought that he had achieved his ambition in the world. In less than a year, malignant diseases arose within his body, and sores broke out on his skin, his ugly appearance already manifested, and there was no repentance to eliminate it. So he hid in Yunyang Palace, and after only seven days, he collapsed and died. Emperor Tianyuan (Emperor Tianyuan) succeeded to the throne, and established Zhihu Temple (Zhihu Temple) in the two capitals of the east and west, punishing Bodhisattva monks to open up Buddhist teachings. Soon Emperor Tianyuan died, and the fate of the country shifted and changed, until Emperor Gaozu of the Sui Dynasty (Sui Gaozu) began to greatly promote the Buddhist Dharma, as was later revealed. Recently, I saw in the 'Records of Retribution in the Underworld' by Tang Lin, the Minister of the Ministry of Personnel of the Great Tang Dynasty, that his maternal grandfather, Duke Qi, the servant of Emperor Wen of the Sui Dynasty (Sui Wendi), personally saw Emperor Wen of the Sui Dynasty ask a person who had returned to life after death, saying that after he first died, he saw Emperor Wu of the Zhou Dynasty (Zhou Wudi), who said to him, 'Please tell the Emperor of the Great Sui Dynasty for me that we used to share the jade and silk in the warehouses together, which I also accumulated. Now I am suffering greatly because of destroying the Buddhist Dharma, and you can do some merit for me.' Emperor Wen of the Sui Dynasty issued an edict, spreading it to the people of the world, each person contributing one coin to pursue blessings for him.' Emperor Gaozu of the Zhou Dynasty inspected Ye City and eradicated the Buddhist Dharma. Previously, the monk Ren Daolin submitted a memorial requesting the opening of Buddhist affairs. On the fourth day of the eleventh month of the sixth year of Zhou Jiande (Zhou Jiande), the emperor arrived at the new hall of Ye Palace. Yuwen Ang, the Inner History, and Li Delin, the Upper Scholar, received the memorials from the petitioners. At that time, Ren Daolin presented the memorial. The Upper Scholar read the memorial and said, 'You study both teachings. The Holy One's eloquence is particularly difficult to deal with, you can consider it carefully.' Ren Daolin replied, 'The sharpness of the Lord's eloquence is famous in all directions, and I have heard of it for a long time. It is precisely because I have heard of his eloquence that I have come.'

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得辯無爽云云。乃引入。上階御座西立。詔曰。卿既上事助匡治政。朕甚嘉尚。可條別自申。勿廣詞費。林乃上安撫齊余省減賦役事。帝備納之。又曰。林原誓弘佛道。向且專論俗政。似欲諂附君人。其實天心護法。自釋氏弘訓。權應無方智方高奇。廣宣正法。救茲五濁特拔三有。人中天上六道四生。莫不歸依迴向受其開悟。自漢至今。逾五百載。王公卿士遵奉傳通。及至大周頓令廢絕。陛下治襲前王化承后帝。何容偏於佛教獨不師古。如其非善先賢久滅。如言有益陛下。可行廢佛之義。臣所未曉。詔曰。佛生西域寄傳東夏。原其風教殊乖中國。漢魏晉世似有若無。五胡亂治風化方盛。朕非五胡心無敬事。既非正教所以廢之。奏曰。佛教東傳時過七代。劉淵篡晉元非中夏。以非正朔稱為五胡。其漢魏晉世佛化已弘。宋趙符燕久習崇盛。陛下恥同五胡盛修佛法。請如漢魏不絕其宗。

詔曰。佛義雖廣朕亦嘗覽。言多虛大語好浮奢。罪則喜推過去。無福則指未來。事者無徴行之多惑。論其勸善未殊古禮。研其斷惡何異俗律。昔嘗為廢所以暫學。決知非益所以除之。奏曰。理深語大。非近情所測。時遠事深。寧小機欲辯。豈以一世之局見。而拒久遠之通議。封迷忽悟不亦過乎。是以佛理極於法界。教體通於外內。談行

【現代漢語翻譯】 現代漢語譯本 『得辯無爽』等等。於是（林）被引入。他走上臺階，在御座西邊站立。皇帝下詔說：『你既然上書幫助匡正治理國家，朕非常讚賞。你可以分條陳述，不要長篇大論。』林於是上書陳述安撫齊地剩餘地區，減少賦稅徭役的事情。皇帝全部採納。他又說：『林原本發誓弘揚佛法，現在卻只談論世俗政事，似乎想要諂媚君王。實際上，是天心在護持佛法。自從釋迦牟尼的教誨弘揚以來，權宜應變，沒有固定的方法；有智慧的人才能高明奇特，廣泛宣揚正法，救度這五濁惡世，特別超脫三界。人中、天上、六道、四生，沒有不歸依、迴向，接受他的開悟的。自從漢朝至今，已經超過五百多年，王公卿士都遵奉傳揚。等到大周朝，卻突然下令廢除。陛下您繼承前王的統治，傚法後世的帝王，怎麼能偏袒儒教而不傚法古人呢？如果佛教不是善法，先賢早就滅絕了；如果說佛教對陛下有益，卻要實行廢佛的政策，這是臣所不明白的。』皇帝下詔說：『佛教產生於西域，寄託傳播到東夏。考察它的風俗教化，與中國大相逕庭。漢魏晉時期，佛教似有若無。五胡亂華時期，佛教的風化才開始興盛。朕不是五胡，心中沒有敬事佛教的想法。既然不是正統的教義，所以要廢除它。』林奏道：『佛教東傳，時間已經超過七代。劉淵篡奪晉朝，本來就不是中原王朝。因為不是正統的朝代，所以被稱為五胡。在漢魏晉時期，佛教的教化就已經弘揚了。宋、趙、符、燕長期以來都信奉佛教。陛下您恥于與五胡相同，卻要大力修行佛法，請像漢魏時期那樣，不要斷絕佛教的傳承。』 皇帝下詔說：『佛教的義理雖然廣大，朕也曾經瀏覽過。其中言語大多虛妄誇大，辭藻華麗浮誇。有罪就喜歡推到過去，沒有福就指向未來。事情沒有證據，行為大多迷惑。論其勸人向善，與古代的禮儀沒有區別；研究其斷惡，與世俗的法律沒有什麼不同。過去曾經因為要廢除佛教所以暫時學習，最終知道它沒有益處所以要去除它。』林奏道：『道理深奧，言語宏大，不是見識淺薄的人所能測度的。時間久遠，事情深奧，寧可讓小聰明的人去爭辯。怎麼能以一世的侷限性的見解，而拒絕長久以來的普遍的議論呢？封閉迷惑而忽然醒悟，不也是過錯嗎？因此，佛理窮盡於法界，教義體系貫通於內外。談論行為』

【English Translation】 English version 'Debian Wu Shuang' and so on. Then (Lin) was introduced. He stepped onto the platform and stood west of the throne. The emperor issued an edict saying, 'Since you have submitted a memorial to help rectify the governance of the country, We greatly appreciate it. You may state your points separately, without lengthy arguments.' Lin then submitted a memorial stating the matter of appeasing the remaining areas of Qi and reducing taxes and corvée. The emperor accepted all of it. He also said, 'Lin originally vowed to promote Buddhism, but now only discusses secular politics, seemingly wanting to flatter the ruler. In reality, it is the will of Heaven protecting the Dharma. Since the teachings of Shakyamuni have been propagated, expedient measures have no fixed methods; only those with wisdom can be outstanding and extraordinary, widely proclaiming the true Dharma, saving this world of five turbidities, and especially transcending the three realms. Among humans, in the heavens, in the six paths, and among the four types of beings, none do not take refuge, dedicate themselves, and receive his enlightenment. Since the Han dynasty to the present, it has been more than five hundred years, and princes, dukes, and officials have all followed and propagated it. But when it came to the Great Zhou dynasty, it suddenly ordered its abolition. Your Majesty, you inherit the rule of the former kings and emulate the emperors of later generations, how can you be biased towards Confucianism and not emulate the ancients? If Buddhism is not a good law, the sages would have long ago extinguished it; if it is said that Buddhism is beneficial to Your Majesty, but you want to implement a policy of abolishing Buddhism, this is what your subject does not understand.' The emperor issued an edict saying, 'Buddhism originated in the Western Regions and was entrusted to be transmitted to the Eastern Xia. Examining its customs and teachings, they are very different from China. During the Han, Wei, and Jin dynasties, Buddhism seemed to exist or not. During the Five Hu rebellions, the influence of Buddhism began to flourish. We are not one of the Five Hu, and We have no intention of revering Buddhism. Since it is not an orthodox doctrine, We will abolish it.' Lin replied, 'Buddhism has been transmitted eastward for more than seven generations. Liu Yuan usurped the Jin dynasty and was originally not a dynasty of the Central Plains. Because it was not an orthodox dynasty, it was called the Five Hu. During the Han, Wei, and Jin dynasties, the teachings of Buddhism had already been propagated. The Song, Zhao, Fu, and Yan dynasties had long practiced and revered Buddhism. Your Majesty is ashamed to be the same as the Five Hu, but you want to vigorously practice Buddhism, please be like the Han and Wei dynasties and do not cut off the transmission of Buddhism.' The emperor issued an edict saying, 'Although the principles of Buddhism are vast, We have also browsed them. The words are mostly false and exaggerated, and the rhetoric is ornate and extravagant. If there is a sin, they like to push it to the past; if there is no blessing, they point to the future. Matters have no evidence, and actions are mostly confusing. Discussing its exhortation to goodness is no different from ancient rituals; studying its cutting off of evil is no different from secular laws. In the past, We temporarily studied it because We wanted to abolish Buddhism, and We finally knew that it was of no benefit, so We wanted to remove it.' Lin replied, 'The principles are profound, and the words are grand, not something that people with shallow knowledge can fathom. Time is long, and matters are profound, it is better to let petty clever people argue. How can one reject long-standing universal discussions with the limited views of one lifetime? Is it not a mistake to be closed off and suddenly awakened? Therefore, Buddhist principles are exhausted in the Dharma realm, and the teaching system is connected to both inside and outside. Talking about actions'

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自他俱益辯果。常樂無為樹德恩隆。天地授道廣利無邊。見奇則神通自在。布化則萬國同歸。救度則怨親等濟。慈愛則有識無傷。戒除外惡定止心非。慧照古今智窮萬物。若家家行此則民無不治。國國修之則兵戈無用。今離不行何處求益。因重奏曰。臣聞孝者至天之道。順者極地之養。所以通神明光四海。百行之本孰先孝者。昔世道將傾魏室崩壞。太祖奮威補天夷難。創啟王業。陛下因斯鴻緒遂登皇極。君臨四海德加天下。追惟莫大終身無報。何有信己心智執固自解。倚恃爪牙任縱王力。殘壞太祖所立寺廟。毀破太祖所事靈像。休廢太祖所奉法教。退落太祖所敬師尊。且父母床幾尚不敢損虧。況父之親事輒能輕壞。國祚延促弗由於佛。政治興毀何關於法。豈信一時之慮招萬世之譏。愚臣冒死特為不可。

詔曰。孝道之義寧非至極。若專守執惟利一身。是使大智權方反常合道。湯武伐主仁智不非。尾生守信禍至身滅。事若有益假違要行。儻非合理雖順必剪。不可護己一名令四海懷惑。外乖太祖內潤黔元。

令沙門還俗省侍父母。成天下之孝。各各自活不惱他人。使率土護利。舍戎從夏六合同一。即是揚名萬代以顯太祖。即孝之終也。何得言非。

奏曰。若言壞佛有益毀僧益民。昔太祖康曰玄鑒萬理智

【現代漢語翻譯】 現代漢語譯本 自利利他，辯明因果。常樂涅槃，樹立德行，恩澤深厚。傚法天地，傳授真理，廣施利益，無邊無際。證見奇妙，則神通自在。廣佈教化，則萬國歸順。救度眾生，則怨親平等救濟。慈悲仁愛，則有情眾生不受傷害。戒除外在惡行，以禪定止息內在妄念。以智慧照亮古今，以智力窮盡萬物。如果家家戶戶都能奉行這些，那麼百姓沒有治理不好的。如果各個國家都能修持這些，那麼戰爭就無從發生。現在離開這些善行，又從哪裡去尋求利益呢？ 因此我再次進諫說：臣聽說，孝道是通達天道的途徑，順從是養育大地的根本。所以能通達神明，光照四海。一切行為的根本，有什麼能比孝道更優先呢？從前世道將要傾覆，魏室崩壞，太祖（指北魏開國皇帝拓跋珪）奮發神威，彌補天缺，平定禍亂，開創了王業。陛下繼承這宏偉的基業，登上了皇位，君臨四海，恩德施加於天下。追思太祖的恩德，再怎麼報答也無法償還。怎麼能相信自己的心智，固執己見，倚仗爪牙，放縱王權，殘害太祖所建立的寺廟，毀壞太祖所敬奉的靈像，廢止太祖所尊奉的佛法，貶退太祖所尊敬的師父呢？即使是父母的床幾，尚且不敢損壞，更何況是父親所親近的事物，怎麼能輕易毀壞呢？國家的壽命長短，不在於佛法。政治的興盛衰敗，與佛法又有什麼關係呢？難道要相信一時的考慮，招致萬世的譏諷嗎？愚臣冒死進諫，實在認為這樣做是不可以的。 皇帝下詔說：孝道的意義，難道不是至高無上的嗎？如果只是一味地固守，只爲了自身利益，那就是使大智慧、權宜之法，反而違背了常理和正道。商湯、周武王討伐君主，他們的仁義和智慧並沒有錯。尾生堅守信用，卻招致了身死的禍患。事情如果對國家百姓有益，即使表面上有所違背，也要實行。如果不是合情合理，即使表面上順從，也必須剪除。不能爲了維護自己一時的名聲，而使天下百姓心懷疑惑，外表上違背了太祖的遺願，內在卻滋潤了百姓的福祉。 命令沙門（指佛教僧侶）還俗，回家侍奉父母，成就天下人的孝道。讓他們各自謀生，不騷擾他人，使天下百姓都能得到利益。拋棄戎狄的習俗，歸順華夏的禮儀，使天下統一，這就是揚名萬代，彰顯太祖的功德，也就是孝道的最終體現。怎麼能說這樣做不對呢？ 我進奏說：如果說毀壞佛寺有益，損害僧侶能使百姓受益，那麼從前太祖（指北魏開國皇帝拓跋珪）康慨英明，洞察萬事萬物的道理，擁有極高的智慧

【English Translation】 English version Benefiting oneself and others, distinguishing cause and effect. Constant joy of Nirvana, establishing virtue, profound grace. Emulating Heaven and Earth, transmitting the truth, widely bestowing benefits, boundless and limitless. Witnessing the marvelous, then supernatural powers are at ease. Spreading teachings, then all nations will submit. Saving sentient beings, then enemies and relatives are equally aided. Compassionate love, then sentient beings are unharmed. Abstaining from external evils, using meditation to stop internal delusions. Illuminating the past and present with wisdom, exhausting all things with intelligence. If every household can practice these, then the people will not be ungovernable. If every nation can cultivate these, then war will have no place to occur. Now, departing from these good deeds, where else can one seek benefit? Therefore, I remonstrate again, saying: I have heard that filial piety is the path to reaching the heavens, and obedience is the foundation for nurturing the earth. Therefore, it can connect with the divine and illuminate the four seas. Among all actions, what is more important than filial piety? In the past, when the world was about to collapse and the Wei dynasty was crumbling, Emperor Taizu (referring to Emperor Tuoba Gui, the founding emperor of the Northern Wei dynasty) rose up with divine might, repaired the heavens, quelled the chaos, and established the royal enterprise. Your Majesty inherited this grand foundation, ascended the throne, ruled over the four seas, and bestowed grace upon the world. Recalling the kindness of Emperor Taizu, no amount of repayment can ever be enough. How can one believe in one's own mind and intelligence, stubbornly adhere to one's own views, rely on one's own power, indulge in royal authority, harm the temples established by Emperor Taizu, destroy the sacred images revered by Emperor Taizu, abolish the Buddhist teachings honored by Emperor Taizu, and demote the respected teachers of Emperor Taizu? Even the bed and table of one's parents should not be damaged, let alone the things cherished by one's father, how can one lightly destroy them? The length of the nation's lifespan does not depend on Buddhism. The rise and fall of politics have nothing to do with the Dharma. How can one believe in temporary considerations and invite eternal ridicule? Your foolish servant risks death to remonstrate, truly believing that this should not be done. The Emperor issued an edict, saying: Is the meaning of filial piety not supreme? If one only stubbornly adheres to it, only for one's own benefit, then that is making great wisdom and expedient means go against the norm and the right path. Tang and Wu's conquest of their rulers, their benevolence and wisdom were not wrong. Weisheng kept his promise, but brought disaster upon himself. If something is beneficial to the country and the people, even if it seems to violate the surface, it must be implemented. If it is not reasonable, even if it seems to be obedient, it must be eliminated. One cannot protect one's own reputation and cause the people of the world to be doubtful, outwardly violating the wishes of Emperor Taizu, but inwardly nourishing the welfare of the people. Order the Shamen (referring to Buddhist monks) to return to secular life, go home to serve their parents, and fulfill the filial piety of the world. Let them make a living on their own, without disturbing others, so that the people of the world can benefit. Abandon the customs of the Rong and Di tribes, and submit to the rites of the Han Chinese, so that the world will be unified. This is to make a name for oneself for generations to come, and to show the merits of Emperor Taizu, which is the ultimate manifestation of filial piety. How can you say that this is wrong? I remonstrate, saying: If it is said that destroying Buddhist temples is beneficial and harming monks can benefit the people, then in the past, Emperor Taizu (referring to Emperor Tuoba Gui, the founding emperor of the Northern Wei dynasty) was generous and wise, discerning the principles of all things, and possessing great wisdom.

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括千途。必佛法損化即尋除蕩。寧肯積年奉敬興遍天下。又佛法存日損處是何。自破已來成何利潤。若實無益寧非不孝。詔曰。法興有時道亦難準。制由上行王者作則。縱有小利尚須休廢。況佛無益理不可容。何者敬事無徴招感無效。自救無聊何能益國。自廢已來民役稍希。租調年增兵師日盛。東平齊國西定妖戎。國安民樂豈非有益。若事有益。太祖存日屢嘗討齊。何不見獲。朕壞佛法。若是違害亦可亡身。既平東夏。明知有益。廢之合理義無更興。

奏曰。自國立政惟貴于道。制化養民寧高於德。止見道消國喪。未有兵強祚久。是以虐紂恃眾禍傾帝業。周武修德福集皇基。夫差驕戰遂至滅身。勾踐以道危而更安。以此論之。何關壞佛退僧方平東夏。直是毀佛。當此托定之時。偶然斯會。妄謂壞法有益。若爾湯伐有夏。文王滅崇。武王誅紂。秦並天下。赤漢滅項。此等諸君豈由壞佛。自後交論譏毀人法。或以抗禮君親。或謂妄稱佛性。或譏辯析色心。或重見作非業。或指身本陰陽。林皆隨難消解。帝雖構難重疊三番五番窮理盡性。林則無疑不遣。有難斯通。帝曰。卿言業不乖理。凡有入聖之期。性非業外。道有通凡之趣。此則道無不在凡聖該通。是則教無孔釋虛崇。如是之言。形通道俗。徒加剃剪之飾。是知帝

【現代漢語翻譯】 現代漢語譯本： 括千途（kuò qiān tú，指概括很多途徑）。必定認為佛法損害教化，就立即尋找並剷除。寧肯多年供奉敬重，興盛遍及天下。又佛法存在之日，損害之處是什麼？自從破除佛法以來，成就了什麼利益？如果實在沒有益處，難道不是不孝嗎？皇帝下詔說：『佛法興盛有時，道理也難以衡量。制度由上而行，君王作為準則。縱然有小小的利益，尚且需要停止廢除。何況佛法沒有益處，道理上不可容忍。為什麼呢？因為敬事佛沒有徵驗，招感沒有效果。自身都無法救度，怎麼能有益於國家？自從廢除佛法以來，百姓的徭役稍微減少。租稅調配逐年增加，軍隊日益強盛。向東平定了齊國，向西平定了妖戎。國家安定，百姓快樂，難道不是有益處嗎？如果事情有益處，太祖在世時屢次嘗試討伐齊國，為什麼沒有成功？朕破壞佛法，如果是違背天理有害，也可能喪身。既然平定了東夏，明明知道是有益處的。廢除佛法合情合理，不應該再興盛。』

臣下奏道：『自從國家建立政權，最看重的是道義。制定教化，養育百姓，沒有比德行更高的。只看到道義消亡，國家喪失，沒有見過兵力強大而國祚長久的。因此，暴虐的紂王依仗人多勢眾，招致禍患傾覆帝業。周武王修養德行，福運聚集奠定皇基。夫差驕傲好戰，最終導致身死國滅。勾踐以道義治國，在危難中轉危為安。以此來論，和破壞佛法、遣退僧侶有什麼關係，就能平定東夏呢？只不過是毀壞佛法，正當此時托定之時，偶然遇到這樣的機會。就妄自認為破壞佛法有益處。如果這樣說，商湯討伐有夏，文王滅掉崇國，武王誅殺紂王，秦國吞併天下，赤漢消滅項羽，這些君王難道是因為破壞佛法嗎？』

自那以後，大家互相辯論，譏諷譭謗佛法。有人認為佛法對抗君王和父母，有人說佛法是虛妄地稱說佛性，有人譏諷辯論分析色和心，有人重視看見而造作惡業，有人指責身體的本源是陰陽。林則都隨著辯難一一消解。皇帝雖然設定重重困難，三番五次地窮究道理，林則沒有疑問不消除。有了辯難就通達。皇帝說：『你說的業不違背道理，凡是有進入聖境的期望，性不是在業之外，道有通向凡俗的趣味。』這樣說來，道無處不在，凡人和聖人都包括在內。這樣說來，佛教的教義沒有空洞虛假的崇拜。這樣的話，形式上溝通了道俗，只是徒然增加了剃髮剪髮的裝飾。由此可知，皇帝...

【English Translation】 English version: Kuò qiān tú (括千途, meaning encompassing many paths). It must be thought that the Buddha's teachings damage the education, then immediately seek and eliminate them. Rather than for many years offering reverence and prosperity throughout the world. Also, on the day the Buddha's teachings exist, what are the places of damage? Since breaking the Buddha's teachings, what benefits have been achieved? If there is really no benefit, is it not unfilial? The emperor decreed: 'The rise of the Dharma has its time, and the principles are difficult to measure. The system is implemented from above, and the king acts as the rule. Even if there are small benefits, they still need to be stopped and abolished. Moreover, the Buddha's teachings are of no benefit, and the principle cannot be tolerated. Why? Because reverence for the Buddha has no signs, and the induction has no effect. One cannot save oneself, how can one benefit the country? Since the abolition of the Buddha's teachings, the people's corvée has been slightly reduced. The rent and taxation have increased year by year, and the army has become stronger day by day. To the east, Qi was pacified, and to the west, the demon Rong were pacified. The country is stable and the people are happy, is it not beneficial? If things are beneficial, the late Emperor Taizu tried many times to conquer Qi, why did he not succeed? I destroyed the Buddha's teachings, and if it is against the heavens and harmful, I may also lose my life. Since the East Xia has been pacified, it is clear that it is beneficial. Abolishing the Buddha's teachings is reasonable and should not be revived.'

The minister replied: 'Since the establishment of the state, the most important thing is the Dao (道, the Way). Establishing education and nurturing the people, there is nothing higher than virtue. Only seeing the decline of the Dao and the loss of the country, never seeing a strong army and a long-lasting country. Therefore, the tyrannical Zhou (紂, last emperor of the Shang dynasty) relied on his numerous forces, causing disaster and overturning his imperial career. King Wu of Zhou (周武王, founder of the Zhou dynasty) cultivated virtue, and fortune gathered to lay the foundation of his imperial power. Fucha (夫差, King of Wu) was proud and warlike, eventually leading to his death and the destruction of his country. Goujian (勾踐, King of Yue) governed the country with the Dao, turning danger into safety in times of crisis. Based on this, what does it have to do with destroying the Buddha's teachings and dismissing monks to pacify the East Xia? It's just that destroying the Buddha's teachings, just at this time of settling down, accidentally encountered such an opportunity. Then presumptuously think that destroying the Buddha's teachings is beneficial. If so, Tang (湯, founder of the Shang dynasty) attacked Xia (夏, the first dynasty in Chinese history), King Wen (文王, father of King Wu) destroyed Chong (崇, a state during the Shang dynasty), King Wu killed Zhou, Qin (秦, the Qin dynasty) annexed the world, and the Red Han (赤漢, referring to Liu Bang's Han dynasty) destroyed Xiang Yu (項羽, a key figure in the Chu-Han contention), did these kings do so by destroying the Buddha's teachings?'

Since then, everyone has debated, ridiculed, and slandered the Buddha's teachings. Some people think that the Buddha's teachings are against the king and parents, some say that the Buddha's teachings are falsely claiming Buddha-nature (佛性, Buddha-nature), some ridicule the debate and analysis of form (色, rupa) and mind (心, citta), some value seeing and creating evil karma (業, karma), some point out that the origin of the body is yin and yang (陰陽, yin and yang). Lin then resolved all the difficulties one by one. Although the emperor set up many difficulties, repeatedly exhausting the principles, Lin eliminated all doubts. With difficulties, there is understanding. The emperor said: 'What you said about karma does not violate the principles, and all have the expectation of entering the realm of sainthood, and nature is not outside of karma, and the Dao has the interest of connecting to the mundane.' In this way, the Dao is everywhere, and both ordinary people and saints are included. In this way, the teachings of Buddhism have no empty and false worship. In this way, the form communicates with the Dao and the mundane, but only adds the decoration of shaving the head. From this, it can be known that the emperor...

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王即是如來。宜停丈六。王公即是菩薩。省事文殊。耆年可為上座。不用賓頭。仁惠真為檀度。豈假棄國。和平第一精僧。寧勞布薩。貞謹即成木叉。何必受戒。儉約實是少欲。無假頭陀。蔬食至好長齋。豈煩斷谷。放任妙同無我。何藉解空。忘功全逼大乘。寧希波若。文武直是二智。不觀空有。權謀徑成巧便。豈待變化。加官真為授記。無謝證果。爵祿交獲天堂。何待上界。罰戮見感地獄。不指泥犁。以民為子。可謂大慈。四海為家。即同法界。治政以理。何異救物。安樂百姓。寧殊拔苦。剪罰殘害。理是降魔。君臨天下。真成得道。汪汪何殊凈土。濟濟豈謝迦維。卿懷異見妄生偏執。即事而言何處非道。

奏曰。伏承聖旨。義博言深融道混俗移專散執。乃令觸處乘真有情俱道物我咸適千徒齊一。美則美矣。愚臣尚疑。若使至道惟一。則無二可融。若理恒外內。則自可常別。若一而非一。則半是半非。二而無二。則乍道乍俗。是則緇素錯亂儒釋失序。外內交雜上下參倫。何直遠沈清化。亦是近惑民俗。是以陰陽同氣生殺恒殊。天地齊形高卑常異。不可以其俱形而使地動天靜。或者見其並氣。而令陰生陽殺。即事永無此理。虛言難可成用。所以形齊氣一。可得言同。生殺高卑義無不別。故使同而不同。一而不一

。道俗之理有齊無與。無為自別。又若王名雖一凡聖天殊。形事微同寬狹全異。是故儒釋與無始俱興。道俗共天地同化。若欲泯之為一。正可以道廢俗。如其俱益於世。則兩理幽顯齊明。今則興一廢一。真成不可。

詔曰。卿言道俗天殊全乖內外。亦可道應自道無預于俗。釋應自釋莫依于儒。道若惟道。道何所利。佛若獨佛。化有何功。故道俗相資儒釋更顯。卿不因朕言。卿欲何論。是以內外抑揚廢興彼此。今國法不行王法所斷。廢興在數常理無違。義無常興廢有何咎。

奏曰。仰承聖旨。如披雲睹日。伏聽敕訓。實如聖說。道不自道非俗不顯。佛不自佛惟王能興。是以釋教東傳時經五百。弘通法化要依王力。方知道藉人弘神由物感。佛之盛毀功歸聖旨。道有興廢義無恒久。法有隱顯理難常存。比來已廢義無即行。休斷既久興期次及。與廢更迭理自應機。並從世運。不亦宜乎。

詔曰。帝王之法善決取捨明斷去就。審鑒同異妙察非常。朕于釋教。以潛思于府內。校量於今古。驗之以行事。算之以得失。理非常而不要。文高奇而無用。非無端而棄廢。何愛憎于儒釋。

奏曰。弘法之本。必留心於達人通化之首。要存志於正道。勿見忤己以惡者。懷之以疏隔。容己以美者。歡心以親近。是則自感

【現代漢語翻譯】 現代漢語譯本： 道家和世俗的道理，有相同之處也有不同之處。『無為』的理念各自有所區別。又好比『王』這個名稱雖然一樣，但凡人、聖人和天子的差別卻很大。形式上或許有些相似，但寬泛和狹隘的程度卻完全不同。因此，儒家和佛教與無始以來就同時興起，道家和世俗與天地一同化育。如果想要將它們合併爲一，那隻能用道家的理念來廢除世俗的理念。如果它們都能對世間有益，那麼兩種道理，無論是深奧還是顯明，都應該一同發揚光大。現在卻要興盛一方而廢除另一方，這實在是不可以的。 皇帝下詔說：『你說的道家和世俗天差地別，內外完全不相干，也可以說道家自己遵循道家的理念，不干涉世俗的事情；佛教自己遵循佛教的理念，不要依靠儒家的思想。道家如果只是道家，那對世間有什麼好處？佛教如果只是佛教，那教化有什麼功用？』所以說道家和世俗互相輔助，儒家和佛教才能更加顯揚。你不是因為朕的言論，那你想要議論什麼呢？因此，對內對外進行褒貶，對廢除和興盛進行比較，這都是國家法律所不允許的，也是王法所禁止的。廢除和興盛都有定數，常理不會違背。符合道義的興盛沒有壞處，廢除不符合道義的又有什麼過錯呢？ 臣子回奏說：『仰承聖上的旨意，就像撥開雲霧見到太陽一樣。恭敬地聽從您的訓誡，確實如您所說，道家不自己宣揚自己，沒有世俗就不能顯揚；佛教不自己興盛自己，只有依靠君王才能興盛。』因此，佛教東傳已經過了五百年，弘揚和傳播佛法教化，必須要依靠君王的力量。這才知道道需要依靠人來弘揚，神力要通過事物來感應。佛教的興盛或衰敗，功勞都歸於聖上的旨意。道家的興盛和衰敗，道義上沒有恒久不變的。佛法有隱沒和顯現，道理上難以長存。之前已經被廢除的，道義上不能立即施行。停止和中斷已經很久了，興盛的時期也快到了。與廢除相互更迭，道理上自然應該順應時機，都順從世間的變化，不也是很合適的嗎？ 皇帝下詔說：『帝王的法則，善於決斷取捨，明智地判斷去留，審慎地鑑別相同和不同，巧妙地觀察非常之事。朕對於佛教，在府內潛心思考，用古代和現在的事例來衡量，用實際行動來驗證，用得失來計算。』道理非常高深但沒有必要，文章高妙奇特但沒有用處，不是沒有理由就拋棄和廢除，又何必對儒家和佛教有所偏愛或憎恨呢？ 臣子回奏說：『弘揚佛法的根本，必須留心於通達之人；傳播教化的首要，要將心志放在正道上。不要因為別人違背了自己的心意，就厭惡他們，用疏遠和隔閡來對待他們；要容納那些讚美自己的人，用歡喜的心情來親近他們。』這樣就會自然而然地感受到……

【English Translation】 English version: The principles of Daoism and secular life have similarities and differences. The concept of 'Wuwei' (non-action) is distinct in each. Furthermore, although the title 'King' is the same, the differences between ordinary people, sages, and emperors are vast. The forms may be somewhat similar, but the extent of breadth and narrowness is entirely different. Therefore, Confucianism and Buddhism have arisen simultaneously since the beginning, while Daoism and secular life transform together with heaven and earth. If one wishes to merge them into one, one can only abolish secular principles with Daoist principles. If they can both benefit the world, then both principles, whether profound or manifest, should be promoted together. Now, to promote one and abolish the other is truly unacceptable. The Emperor decreed: 'You say that Daoism and secular life are vastly different, and that internal and external affairs are completely unrelated. It can also be said that Daoism should follow its own principles without interfering with secular matters; Buddhism should follow its own principles without relying on Confucianism. If Daoism is only Daoism, what benefit does it bring to the world? If Buddhism is only Buddhism, what is the purpose of its teachings?' Therefore, Daoism and secular life assist each other, and Confucianism and Buddhism become more prominent. If you are not speaking because of My words, then what do you wish to discuss? Therefore, praising or criticizing internally and externally, comparing abolition and prosperity, is not permitted by national law and is prohibited by royal law. Abolition and prosperity have their fixed numbers, and the constant principles will not be violated. There is no harm in prosperity that conforms to righteousness, and what fault is there in abolishing what does not conform to righteousness?' The minister replied: 'Humbly receiving Your Majesty's decree is like seeing the sun through parting clouds. Respectfully listening to Your instructions is indeed as You say, Daoism does not promote itself, and cannot be manifested without secular life; Buddhism does not prosper itself, and can only prosper by relying on the King.' Therefore, Buddhism has been transmitted to the East for five hundred years, and the propagation and transformation of the Dharma must rely on the King's power. Only then do we know that Dao needs to be promoted by people, and divine power is felt through things. The prosperity or decline of Buddhism, the merit goes to Your Majesty's decree. The prosperity and decline of Daoism, there is no constant in righteousness. The Dharma has concealment and manifestation, and the principles are difficult to preserve constantly. What has been abolished before cannot be implemented immediately in terms of righteousness. The cessation and interruption have been long, and the time for prosperity is approaching. Alternating with abolition, the principles should naturally adapt to the times, and all follow the changes of the world, is it not appropriate?' The Emperor decreed: 'The laws of emperors are good at deciding what to take and what to discard, wisely judging what to leave and what to stay, carefully discerning similarities and differences, and skillfully observing extraordinary matters. I, regarding Buddhism, have pondered deeply in the palace, measured it with examples from ancient and present times, verified it with practical actions, and calculated it with gains and losses.' The principles are very profound but unnecessary, the articles are lofty and unique but useless, it is not without reason that they are abandoned and abolished, so why should there be any love or hatred for Confucianism and Buddhism? The minister replied: 'The foundation of propagating the Dharma must be mindful of enlightened people; the priority of spreading teachings is to place one's will on the right path. Do not hate those who disobey your will, and treat them with estrangement and separation; accommodate those who praise you, and approach them with joy and closeness.' In this way, one will naturally feel...

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于所見。自亂于所聞。不可數聞有謗正之言。遂便信納從唱而和乘生是非。尋討愆短日懷憎薄。是則以偽移真。眾聲惑志。故令當疏者更進之。當親者更遠之。遂使談論偏駁取捨專非。斯乃害真之禍患。喪德之妖累。於是帝不答。乃更開異途以發論端。問曰。朕聞君子舉厝必合於禮。明哲動止要應于機。比頻賜卿食。言不飲酒食肉。且酒是和神之藥。肉為充肌之膳。古今同味。卿何獨鄙。若身居喪服。禮制不食。即如今賜自可得食。可食不食豈非過耶。

奏曰。貪財喜色貞夫所鄙。好膳嗜美廉士所惡。割情從道前賢所嘆。抑欲崇德往哲同嗟。況肉由殺命酒能亂神。不食是理。寧可為非。

詔曰。肉由害命。斷之且然。酒不損生。何為頓制。若使無損。計罪無過言非。飲漿食飯亦應得罪。而實不爾。酒何偏斷。

奏曰。結戒隨事得罪據心。肉體因害食之即罪。酒性非損過由弊神。余處生過。過生由酒。斷酒即除。所以遮制不同。非謂酒體是罪。

詔曰。罪有遮性。酒體生罪。今有耐酒之人。能飲不醉。又不弊神。亦不生罪。此人飲酒應不得罪。斯則能飲無過。不能招咎。何關斷酒以成戒善。可謂能飲耐酒常名持戒。少飲即醉是大罪人。

奏曰。制過防非本為生善。戒是止善身口無違。緣

【現代漢語翻譯】 現代漢語譯本：對於所見之物，心生迷惑；對於所聽之言，擾亂心神。不能因為聽到一些誹謗正法的言論，就輕易相信、接納，隨聲附和，從而滋生是非。尋覓他人的過失和缺點，心中日益懷有憎恨和輕視。這就是用虛偽代替真實，眾多的聲音迷惑心志，導致應該疏遠的人反而親近，應該親近的人反而疏遠。於是，談論變得片面偏頗，取捨變得專斷而非理智。這實在是損害真理的禍患，喪失德行的妖孽。於是皇帝沒有回答，而是另闢蹊徑，開啟新的話題。問道：『我聽說君子的舉止行動必定符合禮儀，明智的人的行動必定順應時機。近來多次賜予你食物，你說不飲酒不食肉。而且酒是調和精神的藥物，肉是充實身體的膳食，古往今來人們都認為美味。你為何唯獨鄙視它們？如果身處喪服期間，按照禮制不食肉，那還可以理解。但如今我賜予你食物，你本可以食用卻不食用，這難道不是過錯嗎？』 奏曰：『貪戀錢財，喜好美色，是正直的人所鄙視的；喜好美食，貪圖美味，是廉潔之士所厭惡的。克制情感，遵循正道，是古代賢人所讚歎的；抑制慾望，崇尚德行，是往昔哲人所共同稱頌的。況且肉食是由於殺害生命而得來的，酒能擾亂心神。不食用肉和酒是合乎道理的，怎麼能說是錯誤的呢？』 詔曰：『肉食由於傷害生命，禁止食用還可以理解。酒並不損害生命，為何要完全禁止？如果飲酒沒有損害，那麼計算罪過時就不應該有過失，說飲酒是錯誤的也不對。如果這樣，那麼喝水吃飯也應該得罪，但實際上並非如此。為何唯獨禁止飲酒？』 奏曰：『結戒是根據具體的事情，得罪是根據內心。肉的本體是由於傷害生命而產生的，食用它就有了罪過。酒的性質本身沒有損害，過錯在於它能擾亂心神。其他地方產生過錯，過錯的產生是由於酒。斷絕飲酒就能消除過錯。所以遮止和禁止的方式不同，並不是說酒的本體就是罪過。』 詔曰：『罪有過失的遮蔽性，酒的本體產生罪過。現在有能喝酒的人，能喝卻不醉，又不擾亂心神，也不產生罪過。這種人飲酒應該沒有罪過。這樣說來，能喝酒的人沒有過錯，不能喝酒的人才招致罪過。這與斷酒來成就戒律的善行有什麼關係呢？那麼可以說能喝酒且有酒量的人，常常可以被稱為持戒之人。少量飲酒就醉的人，才是大罪人。』 奏曰：『制定戒律，防止過失，本來是爲了產生善行。戒律是停止惡行，使身口沒有違背。因為...』

【English Translation】 English version: 'Regarding what is seen, the mind becomes confused; regarding what is heard, the spirit is disturbed. One must not, upon hearing slanderous words against the true Dharma (正法, true Dharma), readily believe and accept them, echoing and harmonizing, thereby giving rise to right and wrong. Seeking out the faults and shortcomings of others, one's heart increasingly harbors hatred and contempt. This is to replace truth with falsehood, the multitude of voices confusing the mind, causing those who should be distanced to become closer, and those who should be close to become more distant. Thus, discussions become biased and skewed, choices become arbitrary and unreasonable. This is truly the calamity of harming the truth, the demonic accumulation of losing virtue.' Thereupon, the Emperor did not answer, but instead opened a different path to initiate the discussion, asking: 'I have heard that the actions of a Junzi (君子, a person of virtue) must accord with propriety, and the movements of a wise person must respond to the occasion. Recently, I have repeatedly bestowed food upon you, and you say you do not drink wine or eat meat. Moreover, wine is a medicine for harmonizing the spirit, and meat is a provision for nourishing the body, and people throughout history have considered them delicious. Why do you alone despise them? If one is in mourning, it is understandable according to ritual to not eat meat. But now that I bestow food upon you, you could eat it but do not, is this not a fault?' 'The minister replied: 'Greed for wealth and fondness for beauty are despised by the virtuous; fondness for delicacies and greed for flavors are detested by the upright. Restraining emotions and following the Way (道, the Way/Dharma) are praised by the former sages; suppressing desires and honoring virtue are jointly lauded by the past philosophers. Moreover, meat comes from killing life, and wine can disturb the spirit. Not eating meat and wine is reasonable, how can it be said to be wrong?' 'The Emperor proclaimed: 'Meat comes from harming life, so prohibiting it is understandable. Wine does not harm life, why prohibit it entirely? If drinking wine causes no harm, then there should be no fault in calculating sins, and it is wrong to say that drinking wine is wrong. If this were the case, then drinking water and eating rice should also be sinful, but in reality, this is not so. Why prohibit wine alone?' 'The minister replied: 'Establishing precepts follows specific matters, and incurring sin is based on the mind. The substance of meat arises from harming life, so eating it incurs sin. The nature of wine itself is not harmful, the fault lies in its ability to disturb the spirit. Faults arise in other places, and the arising of faults is due to wine. Cutting off wine eliminates the faults. Therefore, the methods of prevention and prohibition are different, it is not to say that the substance of wine itself is a sin.' 'The Emperor proclaimed: 'Sins have a protective nature, and the substance of wine generates sin. Now there are people who can tolerate wine, who can drink without getting drunk, and who do not disturb their spirit, nor do they generate sin. Such people should not incur sin from drinking wine. Thus, those who can drink have no fault, and those who cannot drink invite blame. What does this have to do with abstaining from wine to achieve the goodness of precepts? It can be said that those who can drink and have a high tolerance can often be called upholders of the precepts. Those who get drunk from a small amount of wine are great sinners.' 'The minister replied: 'Establishing precepts to prevent faults is fundamentally for generating goodness. Precepts are for stopping evil, so that body and mouth are without transgression. Because...'

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中止息遮性兩斷。乃名戒善。今耐酒之人。既不亂神。未破飲戒。實理非罪。正以飲生罪。酒外違遮。教緣中生犯。仍名有罪。以乖不飲猶非持戒。

詔曰。大士懷道要由妙解。至人高達貴其不執。融心與法性齊寬。肆意共虛空同量。萬物無不是善。美惡何有非道。是則居酒臥肉之中。寧能有罪。帶婦懷兒而游。豈言生過。故使太子取婦得道。周陀以舍妻沉淪。凈名以處俗高達。身子以出家愚執。是故善者未可成善。惡者何足言惡。禁酒斷肉之奇。殊乖大道。

奏曰。龍虎以鱗牙為能。猿鳥以超翔為才。君子以解行為道。賢哲以真實成德。故使內外稱奇緇素高尚。若惟解而無行。同沙井之非閏。專虛而不實。似空云而無雨。是以匠萬物者以繩墨為正。御天下者以法理為本。故能善防邪萌防察奸宄。故使一行之失痛于割肌。一言之善重於千金。若使心根妙解。則居惡為善。神智虛明則處罪成福。亦可移臣賤質居天重任。回聖極尊處臣卑下。是則君臣雜亂上下倒錯。即事不可。古今未有。何異詞談忠孝身恒叛逆。語論慈舍形常殺盜。口閑百技觸事無能。言通萬里足不出戶。斯皆情切事奢。虛高無用。是以才有大而無用。理有小而必通。執此為道。誠難取信。

詔曰。執情者未可論道。小智者難與談真。

【現代漢語翻譯】 現代漢語譯本 『中止』（Zhongzhi，停止）、『息遮性』（Xizhexing，平息遮蔽的本性）、『兩斷』（Liangduan，兩種斷絕），這才叫做『戒善』（Jieshan，戒律之善）。現在能喝酒的人，既然沒有因為酒而神志不清，就沒有破飲酒戒。從道理上說，這並非罪過。真正產生罪過的是因為飲酒而引發的其他罪行。在酒之外，違背了遮戒，在教義的因緣中產生了過犯，仍然叫做有罪，因為這違背了不飲酒的原則，仍然不是持戒。

皇帝的詔書說：『大士』（Dashi，菩薩）領悟佛道，關鍵在於精妙的理解；『至人』（Zhiren，達到極高境界的人）通達事理，貴在不執著。心與法性一樣寬廣，意念與虛空一樣廣大。萬物沒有不是善的，美與惡又有什麼不是道呢？因此，身處酒肉之中，難道就一定有罪嗎？帶著妻子抱著孩子游玩，難道就一定產生過錯嗎？所以太子娶妻后得道，『周陀』（Zhoutuo）因為捨棄妻子而沉淪，『凈名』（Jingming，維摩詰）因為身處世俗而達到極高的境界，『身子』（Shenzi，舍利弗）因為出家而顯得愚笨執著。因此，善的未必能成就善，惡的又何必說是惡呢？禁止飲酒斷絕肉食的奇特行為，實在違背了大道。

臣子的奏章說：『龍』（Long）和『虎』（Hu）以鱗甲和牙齒為能力，『猿』（Yuan）和『鳥』（Niao）以超越和飛翔為才能，君子以理解和行動合一為道，賢哲以真實不虛來成就德行。因此，使得內外都稱讚奇異，僧俗都崇尚高潔。如果只有理解而沒有行動，就像沙井一樣無法滋潤田地；只追求虛無而不求實際，就像空中的雲彩而沒有雨水。因此，製造萬物的人以繩墨為標準，治理天下的人以法理為根本，所以能夠很好地防止邪惡的萌芽，明察奸詐的陰謀。所以，一個行為的失誤，痛苦如同割掉身上的肌肉；一句善言，價值重於千金。如果內心深處有精妙的理解，那麼身處惡劣的環境也能行善；如果精神智慧虛空澄明，那麼身處罪惡之中也能成就福報。那麼也可以調換臣下卑賤的身份，居於天子重要的職位；讓聖上極其尊貴的地位，處於臣下卑微的身份。這樣君臣就會雜亂，上下就會顛倒錯亂，在事實上是不可行的，自古以來也沒有這樣的事情。這和口頭上談論忠孝，但行為卻總是叛逆；口頭上談論慈悲施捨，但行為卻總是殺戮盜竊一樣。口頭上精通各種技能，但遇到事情卻什麼都不能做；口頭上說能通達萬里，但腳卻不出家門。這些都是情感迫切而事情奢侈，虛假高妙而沒有用處。因此，才能有大而無用的，道理有小而必須通達的。如果執著這些作為道，實在難以取信於人。

皇帝的詔書說：『執情者』（Zhiqingzhe，執著于情感的人）不可以和他談論道，『小智者』（Xiaozhizhe，小聰明的人）難以和他談論真理。

【English Translation】 English version 'Zhongzhi' (中止, cessation), 'Xizhexing' (息遮性, pacifying the obscuring nature), 'Liangduan' (兩斷, two severances), only then is it called 'Jieshan' (戒善, preceptual goodness). Now, those who can tolerate alcohol, since they do not become confused in spirit because of it, have not broken the drinking precept. In principle, this is not a sin. What truly generates sin is the other sins caused by drinking. Outside of alcohol, violating the prohibitive precepts, generating offenses within the causal conditions of the teachings, is still called sinful, because it violates the principle of not drinking, and is still not upholding the precepts.

The Emperor's edict said: 'Dashi' (大士, Bodhisattva) comprehends the Buddhist path, the key lies in subtle understanding; 'Zhiren' (至人, a person who has reached the highest state) understands principles, valuing non-attachment. The mind is as broad as the Dharma-nature, and thoughts are as vast as the void. Nothing is not good, and what is not the Dao in beauty and ugliness? Therefore, being in the midst of wine and meat, is it necessarily sinful? Traveling with a wife and holding a child, is it necessarily generating faults? Therefore, the prince attained the Dao after marrying a wife, 'Zhoutuo' (周陀) sank because of abandoning his wife, 'Jingming' (凈名, Vimalakirti) attained the highest state because of being in the secular world, 'Shenzi' (身子, Sariputra) appeared foolish and attached because of renouncing the world. Therefore, good may not necessarily achieve good, and why necessarily call evil evil? The strange behavior of prohibiting alcohol and cutting off meat truly violates the Great Dao.

The minister's memorial said: 'Long' (龍, Dragon) and 'Hu' (虎, Tiger) use scales and teeth as abilities, 'Yuan' (猿, Ape) and 'Niao' (鳥, Bird) use transcendence and flight as talents, the gentleman uses the unity of understanding and action as the Dao, the wise and virtuous use truthfulness to achieve virtue. Therefore, it makes both inside and outside praise strangeness, and monks and laypeople alike admire nobility. If there is only understanding without action, it is like a sandy well that cannot irrigate the fields; if one only pursues emptiness without seeking reality, it is like clouds in the sky without rain. Therefore, those who create all things use the plumb line as the standard, and those who govern the world use the principles of law as the foundation, so they can well prevent the sprouts of evil and clearly observe treacherous conspiracies. Therefore, the loss of one action is as painful as cutting off the muscles of the body; a good word is worth more than a thousand gold. If there is subtle understanding deep in the heart, then one can do good even in an evil environment; if the spiritual wisdom is empty and clear, then one can achieve blessings even in sin. Then it is also possible to exchange the humble status of a minister for the important position of the Son of Heaven; to place the extremely honorable position of the Holy One in the humble status of a minister. In this way, the ruler and ministers will be in chaos, and the upper and lower will be reversed, which is not feasible in fact, and there has never been such a thing since ancient times. This is like talking about loyalty and filial piety but always rebelling in behavior; talking about compassion and charity but always killing and stealing in form. One is proficient in all kinds of skills in words, but cannot do anything when encountering things; one says one can reach thousands of miles, but one's feet do not leave the house. These are all urgent emotions and extravagant affairs, false and lofty and useless. Therefore, there are talents that are great but useless, and principles that are small but must be understood. If one clings to these as the Dao, it is really difficult to gain trust.

The Emperor's edict said: 'Zhiqingzhe' (執情者, those who cling to emotions) cannot be discussed with about the Dao, 'Xiaozhizhe' (小智者, those with petty wisdom) are difficult to discuss with about the truth.

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是以井坎之魚。寧知東海深廣。燕雀籬翔。詎羨鵬鳳之遊。斯皆固小以違大趣。守文以害通途。若以我我於物。無物而非我。以物物於我。無我而非物。我既不異於物。物復焉異於我。我物兩亡自他齊一。虛心者是物無不同。遺功者無事而不可。

奏曰。仰承聖旨。名義深博宗源浩污。究察莫由。事等窺天。誰測其廣。又同測海。寧識其深。

若以小小於大。無大而不小。

以大大於小。無小而非大。

大無不大則秋毫非小小。

小無不小則太山非大大。

故使大大非大小。小小非小大。

是則小大異於同。大小同於異。無大小之異同。何小大之同異。

方知非異可異同。寧有同可同異。無同可同異非異同。

無異可異同無同異。

是故無同而同非同。無異而異非異。

何同異而可異同。非異同而可同異。帝遂不答。於是君臣寂然不言良久。

詔乃問。卿何寂寞。乃欲散有歸無。勿以談不適懷遂息清辯。

奏曰。古人當言而懼。發言而憂。是以古有不言之君。世傅忘功之士。所以息言表知。非為不適。

詔曰。至人無為未曾不為。知者不言未曾不言。亦有鸚鵡言而無用。鳳皇不言成軌。木有無任得存。雁有不鳴致死。卿今取

【現代漢語翻譯】 現代漢語譯本 就像井底的魚，哪裡知道東海的深廣？燕雀在籬笆邊飛翔，怎麼能羨慕鵬鳥鳳凰的遨遊？這些都是因為固守狹小而違背了廣大的趣味，拘泥於文字而妨害了通達的道路。如果用『我』來對待事物，就沒有什麼不是『我』；用事物來對待『我』，就沒有什麼不是事物。『我』既然不異於事物，事物又怎麼異於『我』呢？『我』和事物兩方面都消失了，自和他者就齊一了。虛心的人，看待事物沒有不同；捨棄功利的人，做什麼都可以。

大臣奏道：『仰承聖上的旨意，其中的名義深奧廣博，宗源浩瀚無邊，想要徹底探究也無從下手，這件事就像窺視天空，誰能測量它的廣闊？又如同測量大海，哪裡能知道它的深度？』

如果用渺小來衡量偉大，就沒有什麼偉大不是渺小的。

用偉大來衡量渺小，就沒有什麼渺小不是偉大的。

偉大沒有不偉大的，那麼秋毫就不是渺小的。

渺小沒有不渺小的，那麼泰山就不是偉大的。

所以使得偉大不是大小的偉大，渺小不是小大的渺小。

這樣說來，大小的差異在於相同，大小的相同在於差異。沒有大小的差異和相同，哪裡有大小的相同和差異呢？

這才知道不是差異可以差異相同，哪裡有相同可以相同差異？沒有相同可以相同差異，就沒有差異相同。

沒有差異可以差異相同，就沒有相同差異。

因此沒有相同而相同不是相同，沒有差異而差異不是差異。

有什麼相同差異可以差異相同？不是差異相同可以相同差異。』皇帝於是沒有回答。君臣寂靜無聲，過了很久。

皇帝於是問道：『你們為什麼這樣寂寞？難道是想要捨棄有而歸於無？不要因為談論不合心意就停止清明的辯論。』

大臣奏道：『古人當說的時候感到恐懼，發言的時候感到憂慮。因此古代有不說話的君王，世間流傳著忘記功勞的賢士。所以停止言語是爲了表明知曉，不是因為不合心意。』

皇帝說：『至人無為卻無所不為，智者不言卻無所不言。也有鸚鵡能言卻毫無用處，鳳凰不言卻成就了法則。樹木因為無用而得以儲存，大雁因為不鳴叫而招致死亡。你們現在採取……』

【English Translation】 English version It is like the fish in a well, how can they know the depth and breadth of the Eastern Sea? The swallows and sparrows flitting around the fence, how can they envy the soaring of the Peng (a mythical bird of enormous size) and the Phoenix? All these are instances of clinging to the small and violating the grand interest, adhering to the letter and harming the thoroughfare. If one treats things as 'I', then nothing is not 'I'. If one treats 'I' as things, then nothing is not a thing. Since 'I' is not different from things, how can things be different from 'I'? When both 'I' and things are gone, self and other are unified. Those with an empty mind see no difference in things; those who abandon merit can do anything.

The minister replied, 'We look up to and receive Your Majesty's holy will. The meanings are profound and extensive, the origins are vast and boundless. There is no way to thoroughly investigate them. This matter is like peering at the sky, who can measure its breadth? It is also like measuring the sea, how can one know its depth?'

If one uses the small to measure the great, then there is no great that is not small.

If one uses the great to measure the small, then there is no small that is not great.

If the great is not not-great, then an autumn hair (秋毫) is not small.

If the small is not not-small, then Mount Tai (太山) is not great.

Therefore, it makes the great not the great of smallness, and the small not the smallness of greatness.

Thus, the difference between small and great lies in sameness, and the sameness of small and great lies in difference. Without the difference and sameness of small and great, where is the sameness and difference of small and great?

Only then does one know that it is not difference that can differentiate sameness, and where is the sameness that can equate difference? Without sameness that can equate difference, there is no difference-sameness.

Without difference that can differentiate sameness, there is no sameness-difference.

Therefore, without sameness, sameness is not sameness; without difference, difference is not difference.

What sameness-difference can differentiate sameness? What non-difference-sameness can equate sameness-difference?' The Emperor then did not answer. Thereupon, the ruler and his ministers were silent for a long time.

The Emperor then asked, 'Why are you all so silent? Is it that you wish to abandon existence and return to non-existence? Do not cease your clear debates just because the discussion does not suit your feelings.'

The minister replied, 'The ancients were fearful when they spoke and worried when they expressed themselves. Therefore, in ancient times, there were silent rulers and scholars who transmitted forgotten merits. Thus, ceasing speech is to express understanding, not because it does not suit our feelings.'

The Emperor said, 'The perfect man acts without acting, and yet there is nothing he does not do. The wise man speaks without speaking, and yet there is nothing he does not say. There are also parrots that speak but are useless, and phoenixes that do not speak but establish norms. Trees are preserved because they are useless, and geese die because they do not call out. You are now taking...'

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舍若為自適。又曰。士有一言而知人。有目擊而道存。亦有睹色審情。復有聽言辯德。朕與卿言為日既久。其間旨趣寧不略委。卿可為朕記錄在所申陳。令諸世人知朕意焉。是則助朕。何愧忠誠。

林以佛法淪陷冒死申請。帝情較執不遂所論。辯論雖明終非本意。承長安廢教。后別立通道觀。其所學者惟是老莊。好設虛談通申三教。冀因義勢登明釋部。乃表。鄴城義學沙門十人並聰敏高明者。請預通道觀。上覽表即曰。卿入通道觀大好學。無不有至論。補己大為利益。仍設食訖曰。卿可裝束入關眾人前卻。至五月一日。至長安延壽殿奉見。二十四日帝往雲陽宮。至六月一日帝崩。天元登詐在同州。至九月十三日。長宗伯岐公奏訖。帝允許之曰。佛理弘大道極幽微。興施有則法須研究。如此累奏恐有稽違。奏曰。臣本申事止為興法。數啟慇勤惟愿早行。今聖上允可議曹奏決。上下含和定無異趣。一日頒行天下稱慶。臣何敢言。至大成元年正月十五日。

詔曰。弘建玄風三寶尊重。特宜脩敬。法化弘廣理可歸崇。其舊沙門中德行清高者七人。在正武殿西安置行道。二月二十六日改元大象。又敕。佛法弘大千古共崇。豈有沉隱舍而不行。自今以後。王公已下並及黎庶。並宜修事知朕意焉。即于其日。殿嚴尊像具

【現代漢語翻譯】 現代漢語譯本：捨棄自我而追求舒適。又說，士人能憑一句話瞭解人，能通過親眼所見而領悟道，也有通過觀察臉色來審察情感，還有通過聽取言語來辨別德行。我與你交談時日已久，其中的旨趣難道沒有稍微明白嗎？你可以為我記錄下你所陳述的，讓世人瞭解我的心意。這樣就是幫助我，又有什麼愧對忠誠的呢？

林以佛法淪喪為由，冒死上書申請。皇帝心意比較固執，沒有采納他的論點。辯論雖然明白，但終究不是皇帝的本意。承接長安廢除佛教之後，另外設立通道觀。他們所學習的只是老莊學說。喜歡設立虛假的言論來貫通三教，希望憑藉義理的聲勢來彰顯佛教的地位。於是上表說，鄴城的義學沙門十人，都是聰敏高明的人，請他們參與通道觀。皇帝看了奏表就說，你進入通道觀，可以好好學習，沒有什麼沒有精妙的理論。彌補自己，大有利益。仍然設宴完畢后說，你可以準備行裝入關，在眾人面前退卻。到五月一日，到達長安延壽殿奉見。二十四日皇帝前往雲陽宮。到六月一日皇帝駕崩。天元登在同州假傳聖旨。到九月十三日，長宗伯岐公奏報完畢。皇帝允許說，佛理弘大，道義極其幽微，興辦和施行要有法則，佛法必須研究。如此多次上奏，恐怕會有耽誤。奏曰，我本來陳述事情只是爲了弘揚佛法，多次懇切地請求，只希望早日實行。現在聖上允許，由議曹奏決，上下和睦，一定沒有不同的意見。一旦頒行天下，百姓都會稱慶。我怎麼敢說什麼呢？到大成元年正月十五日。

詔令說，弘揚建立玄風，三寶應當尊重，特別應該脩敬。佛法教化弘揚廣大，道理可以歸於崇尚。那些舊沙門中德行清高的人七人，在正武殿西安置，讓他們修行。二月二十六日改年號為大象。又敕令說，佛法弘大，千古共同崇尚，怎麼能沉沒隱匿，捨棄而不實行呢？從今以後，王公以下以及百姓，都應該修行佛法，知道我的心意。就在當天，殿中陳設莊嚴的佛像。

【English Translation】 English version: To abandon oneself for comfort. It is also said that a scholar can know a person by one word, can comprehend the Dao by witnessing it, can discern emotions by observing expressions, and can distinguish virtues by listening to words. I have been talking with you for a long time, and haven't you understood the gist of it slightly? You can record what you have stated for me, so that the world can know my intentions. This is to help me, and what is there to be ashamed of in loyalty?

Lin, on the grounds that Buddhism was declining, risked his life to submit a request. The emperor's mind was rather stubborn and did not adopt his arguments. Although the debate was clear, it was ultimately not the emperor's intention. Following the abolition of Buddhism in Chang'an, another Tongdao Temple was established. What they studied was only the teachings of Laozi and Zhuangzi. They liked to set up false arguments to connect the three religions, hoping to highlight the status of Buddhism by relying on the momentum of righteousness. So he memorialized, saying that the ten Yixue (study of meaning) monks in Yecheng, all of whom were intelligent and insightful, should be invited to participate in Tongdao Temple. The emperor read the memorial and said, 'You can enter Tongdao Temple and study hard, there is nothing without profound theories. It will greatly benefit you to make up for your shortcomings.' He still said after the banquet, 'You can prepare your luggage and enter the pass, and retreat in front of everyone.' On May 1st, he arrived at Yanshou Hall in Chang'an to pay his respects. On the 24th, the emperor went to Yunyang Palace. On June 1st, the emperor died. Tianyuan Deng falsely conveyed the imperial decree in Tongzhou. On September 13th, Chang Zongbo (Grand Minister of Ceremonies) Qi Gong finished his report. The emperor allowed it, saying, 'The principles of Buddhism are vast, and the Dao is extremely subtle. There must be rules for promoting and implementing them, and the Dharma must be studied. Repeated memorials like this may cause delays.' He replied, 'I originally stated things only to promote the Dharma, and I earnestly requested it many times, only hoping to implement it as soon as possible. Now that the emperor has allowed it, it will be decided by the council, and there will be harmony above and below, and there will be no different opinions. Once it is promulgated to the world, the people will celebrate. How dare I say anything?' On the fifteenth day of the first month of the first year of Dacheng.'

The edict said, 'Promote and establish the Xuanfeng (mysterious wind), and the Three Jewels should be respected, and special respect should be paid. The Dharma is widely promoted, and the principles can be attributed to reverence. Seven of the old monks who are virtuous and noble are placed in the Zhengwu Hall in Xi'an to practice the Dao.' On February 26th, the reign was changed to Daxing (Great Image). Another edict said, 'The Dharma is vast and has been revered by all for thousands of years. How can it be submerged and hidden, abandoned and not practiced? From now on, princes and below, as well as the common people, should all practice the Dharma and know my intentions.' On that day, solemn Buddha statues were displayed in the hall.

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修虔敬。於時佛道二眾。各銓一大德令升法座。勸揚妙典。遂使人懷無畏。互吐微言佛理汪汪沖深莫測。道宗漂泊清淺可知。挫銳席中王公嗟賞。至四月二十八日。下詔曰。佛義幽深神奇弘大。必廣開化儀。通其修行。崇奉之徒依經自檢。遵道之人勿須剪髮。毀形以乖大道。宜可存鬚髮嚴服以進高趣。令選舊沙門中懿德貞潔學業沖博名實灼然聲望可嘉者一百二十人。在陟岵寺為國行道。擬欲供給資須四事無乏。其民間禪誦。一無有礙。惟京師及洛陽。各立一寺。自余州郡猶未通許。周大象元年五月二十八日。任道林法師。在同州衛道虎宅。修述其事呈上。內史沛公宇文澤親覽。小內史臨涇公宇文弘披讀。掌禮上士托跋行恭委尋都上士叱寇臣審覆。

周天元立有上事者對衛元嵩

前僧王明廣。大象元年二月二十七日王明廣答衛元嵩上破佛法事。鄴城故趙武帝白馬寺佛圖澄孫弟子王明廣。誠惶誠恐死罪上書。

廣言。為益州野安寺偽道人衛元嵩。既峰辯天逸抑是飾非。請廢佛圖滅壞僧法。此乃偏辭惑上先至難明。大國信之諫言不納。普天私論兆庶怪望。誠哉不便莫過斯甚。廣學非幼敏才謝生知。嘗覽一志之言。頗讀多方之論。訪求百氏複審六經。驗考嵩言全不扶會。嗚呼佛法由來久矣。所悲今日抂見陵

【現代漢語翻譯】 現代漢語譯本 修持虔誠之心。當時佛道兩眾，各自選出一位德高望重之人登上法座，宣揚精妙的佛法經典，使人們心懷無畏。相互闡述精微的佛理，佛理深邃浩瀚，令人難以測度；而道家的宗旨則顯得漂浮淺顯，顯而易見。在辯論中挫敗了道家的銳氣，王公大臣們都讚賞不已。到了四月二十八日，皇帝下詔說：『佛義幽深，神奇弘大，必須廣泛地開啟教化，使修行得以通行。崇奉佛教的人，依據佛經自我檢查；信奉道教的人，不必剪髮毀壞形貌，以違背大道。應該保留鬚髮，莊嚴服飾，以追求更高的境界。』命令挑選舊沙門中德行高尚、貞潔清廉、學業淵博、名副其實、聲望可嘉的一百二十人，在陟岵寺為國家修行祈福，準備供給他們生活所需，使他們在衣食住行上沒有缺乏。對於民間的禪修誦經，一概不加阻礙。只是京師和洛陽，各建立一座寺廟，其餘州郡尚未允許。周大象元年五月二十八日，任道林法師在同州衛道虎宅，整理記錄此事並呈上。內史沛公宇文澤親自審閱，小內史臨涇公宇文弘詳細閱讀，掌禮上士托跋行恭認真查尋，都上士叱寇臣仔細覆核。

周天元時，有上書此事的人與衛元嵩對質。

前僧人王明廣，在大象元年二月二十七日，答覆衛元嵩上書破除佛法之事。鄴城故趙武帝白馬寺佛圖澄（Fotucheng，一位著名的佛教僧侶）的孫弟子王明廣，誠惶誠恐，以死罪之身，上書陳述。

王明廣說，益州野安寺的偽道人衛元嵩，憑藉其雄辯的口才，顛倒是非，請求廢除佛圖的教義，滅壞僧侶的佛法。這實在是片面之詞，迷惑皇上，一開始就難以辨明。如果大國相信了他的話，不採納勸諫之言，那麼天下百姓私下議論，都會感到奇怪和失望。實在沒有比這更不合適的了。我王明廣雖然學習時間不長，才智也比不上天生聰慧之人，但我曾經閱讀過各種書籍，也研究過各家學說，尋訪過諸子百家，也仔細審查過六經。驗證考察衛元嵩的言論，完全不符合實際情況。唉，佛法流傳由來已久，可悲的是今天竟然遭受欺凌。

【English Translation】 English version Cultivating devout reverence. At that time, both the Buddhist and Daoist communities each selected a person of great virtue to ascend the Dharma seat and propagate the wonderful scriptures, enabling people to be fearless. They mutually expounded subtle Buddhist principles, which were profound and immeasurable; while the tenets of Daoism appeared floating and shallow, readily apparent. Daoism's sharpness was blunted in the debate, and the princes and ministers all praised it. On the twenty-eighth day of the fourth month, the emperor issued an edict saying: 'The meaning of Buddhism is profound, miraculous, and vast. It is necessary to broadly open up its teachings and allow its practice to be accessible. Those who revere Buddhism should examine themselves according to the scriptures; those who believe in Daoism need not cut their hair and destroy their appearance, so as not to violate the Great Dao. They should keep their beards and hair, and wear solemn attire to pursue higher attainments.' He ordered the selection of one hundred and twenty virtuous, chaste, learned, and reputable former monks from among the old shramanas, to practice the Way for the country at Zhihu Temple, preparing to provide them with the four necessities of life without lack. There should be no hindrance to the people's Chan meditation and recitation. Only one temple each should be established in the capital and Luoyang, and other prefectures and counties have not yet been permitted. On the twenty-eighth day of the fifth month of the first year of the Great Xiang of the Zhou Dynasty, Dharma Master Ren Daolin compiled and recorded this matter at Weidao Hutai in Tongzhou and presented it. The Inner Historian, Duke Pei, Yuwen Ze, personally reviewed it, the Lesser Inner Historian, Duke Linjing, Yuwen Hong, read it in detail, the Upper Scholar of Ceremonies, Tuoba Xinggong, carefully investigated it, and the Capital Upper Scholar, Chi Kouchen, carefully reviewed it.

During the reign of Emperor Tianyuan of the Zhou Dynasty, someone who reported this matter confronted Wei Yuansong.

The former monk Wang Mingguang, on the twenty-seventh day of the second month of the first year of the Great Xiang, replied to Wei Yuansong's memorial to abolish Buddhism. Wang Mingguang, a disciple of Fotucheng (a famous Buddhist monk) and grandson of the former Zhao Emperor Wu of Ye City's White Horse Temple, fearfully and trembling, at the risk of death, submitted a memorial.

Wang Mingguang said that Wei Yuansong, a false Daoist of Yezhou Yaan Temple, relied on his eloquent speech to distort right and wrong, requesting the abolition of Fotu's teachings and the destruction of the monks' Dharma. This is truly a one-sided statement, deceiving the emperor, and it is difficult to discern from the beginning. If the great country believes his words and does not accept the words of advice, then the people of the world will privately discuss and feel strange and disappointed. There is truly nothing more inappropriate than this. Although I, Wang Mingguang, have not studied for a long time and my talent is not as good as those who are born intelligent, I have read various books, studied various schools of thought, visited the various masters, and carefully examined the Six Classics. Verifying and examining Wei Yuansong's words, they do not conform to reality at all. Alas, the Buddha Dharma has been passed down for a long time, but it is sad that it is being bullied today.

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遲。夫諂諛茍免其身者國之賊也。直言不避重誅者國之福也。敬憑斯義敢死投誠。件對元嵩六條如左。

伏惟天元皇帝。開四明達四聰。暫降天威微回聖慮。一垂聽覽。恩罰之科伏待刑憲。謹上。

臣廣謹對。詩云。無德不報。無言不酬。雖則庸虛聞諸先達。至道絕於心慮。大德出於名聲。君子不出浮言。諸佛必為篤論。去迷破執開道群冥。天人師敬由來久矣。善言教物凡聖歸仁。甘露蘭芝誰其見德。縱使堯稱至道。不見金夢平陽。舜號無為。尚隔瑞光蒲坂。悲夫。虛生易死正法難聞。淳勝之風頗違。諂曲之言難用。若使齊梁坐興佛法國祚不隆。唐虞豈為業于僧坊。皇宗絕嗣人饑菜色。詎聞梁史浮天水害著自堯年。全道何必唐虞之邦。民壞豈止齊梁之域。至如義行豐國。寶殿為起非勞。禮廢窮年。土階處之為逸。故傅毅云。世人稱美。神農親耕堯舜茅茨。蓋衰代言。非先王之道也。齊梁塔寺。自開福德之因。豈責交報之祐。故曾子曰。人之好善。福雖未至。去禍遠矣。人之為惡。禍雖未至。去福遠矣。抱樸子曰。賢不必壽愚不必殘。善無近福惡無交禍。焉責斯近驗而遠棄大徴者乎。今古推移質文代變。治國濟俗義貴適時。悲恐唐虞之勝風。言是不獨是。齊梁之末法。言非不獨非。

臣廣又對。詩云

【現代漢語翻譯】 現代漢語譯本： 臣冒昧進言。那些諂媚逢迎、只求茍且偷生的人，是國家的禍害；那些直言敢諫、不怕被處以重刑的人，是國家的福祉。我懷著這樣的信念，冒死向您進言，呈上我對元嵩六條的意見如下：

恭請天元皇帝陛下，開啟您明察事理、廣聽諫言的聖聽，暫且放下天子的威嚴，稍微迴轉您的聖意，略微聽取我的意見。對於我的言論，是賞是罰，我都聽憑朝廷的裁決。我謹上奏。

臣廣恭敬地回答：正如《詩經》所說，有恩必報，有言必酬。我雖然平庸淺薄，但也聽聞先達們說過，至高的道理是無法用心思慮的，偉大的德行是出自名聲的，君子不會說輕浮的言語，諸佛必定是篤實的言論。去除迷惑，破除執著，開導眾生，天人和世人都敬仰佛陀，由來已久。佛陀用善言教化眾生，使凡人和聖人都歸於仁義。甘美的露水和蘭芝草，又有誰能真正認識到它們的德行呢？縱然堯帝被稱為達到了至高的道，也沒有見到金色的夢和平陽；舜帝號稱無為而治，也仍然隔著瑞光和蒲坂。可悲啊！人生虛度，容易死亡，正法難以聽聞。淳樸美好的風尚逐漸衰退，諂媚逢迎的言論難以被採用。如果齊、梁兩朝信奉佛教就能使國家興盛，那麼國運就不會衰落；如果唐、虞時代在僧人的住所從事事業，那麼皇室就不會絕嗣，百姓也不會因為飢餓而面有菜色。哪裡聽說過樑朝的歷史記載著滔天洪水，是出自堯帝的時代？完全領悟大道，又何必一定要在唐、虞那樣的國家？百姓道德敗壞，難道僅僅是齊、梁兩朝的地域？至於義行能夠使國家富強，建造寶殿並非是勞民傷財；禮儀廢弛導致國家貧困，住在簡陋的土屋裡也算不上安逸。所以傅毅說，世人稱讚神農親自耕種，堯舜住在茅草屋裡，這都是衰敗時代的言論，不是先王的正道啊。齊、梁兩朝建造佛塔寺廟，是爲了開創幸福和功德的因緣，難道是爲了責求立刻得到回報的庇佑嗎？所以曾子說：『人喜歡行善，福雖然還沒有到來，但已經遠離了禍患；人去做惡事，禍雖然還沒有到來，但已經遠離了幸福。』抱樸子說：『賢能的人不一定長壽，愚笨的人不一定夭亡，行善不一定立刻得到幸福，作惡不一定立刻遭遇禍患。』怎麼能因為追求眼前的驗證，而捨棄長遠的徵兆呢？現在和古代的情況不斷變化，質樸和文飾相互替代，治理國家、救濟百姓，道義貴在適應時代。我悲哀和恐懼的是，唐虞時代的淳樸風尚，認為是對的就不僅僅是對的；齊梁時代的末法現象，認為是不對的就不僅僅是不對的。

臣廣又回答：正如《詩經》所說

【English Translation】 English version: I venture to speak frankly. Those who flatter and seek only to preserve themselves are the traitors of the nation; those who speak directly and do not avoid severe punishment are the blessings of the nation. With this belief, I dare to offer my sincere advice, presenting my opinions on Yuan Song's six articles as follows:

Respectfully I beseech Your Majesty, the Tianyuan Emperor, to open your discerning ears and listen to wise counsel. Temporarily set aside your heavenly authority, slightly turn your sacred thoughts, and deign to listen to my humble opinion. Whether my words deserve reward or punishment, I await the court's judgment. I respectfully submit this memorial.

Your subject Guang respectfully replies: As the 'Book of Poetry' says, 'Kindness must be repaid, and words must be answered.' Although I am mediocre and shallow, I have heard from my predecessors that the supreme truth cannot be comprehended by thought, great virtue arises from reputation, a gentleman does not speak frivolous words, and the Buddhas surely speak truthful words. Removing delusion, breaking attachments, and guiding sentient beings, the Buddhas have long been revered by gods and humans alike. The Buddhas use skillful words to teach beings, causing both ordinary and enlightened beings to return to benevolence. Sweet dew and orchid grass, who can truly recognize their virtue? Even though Emperor Yao was said to have attained the supreme Dao, he did not see the golden dream and Pingyang; Emperor Shun, known for governing by non-action, was still separated from the auspicious light and Puban. Alas! Life is fleeting and easily lost, and the true Dharma is difficult to hear. The pure and virtuous customs are gradually declining, and flattering words are difficult to employ. If the Qi and Liang dynasties could have prospered the nation by believing in Buddhism, then the national fortune would not have declined; if the Tang and Yu dynasties had engaged in activities in the monasteries, then the imperial lineage would not have been cut off, and the people would not have had a famished look. Where have you heard that the history of the Liang dynasty records a devastating flood originating from the era of Emperor Yao? To fully comprehend the Great Dao, why must it necessarily be in a country like Tang and Yu? The moral decay of the people, is it limited only to the regions of the Qi and Liang dynasties? As for righteous conduct that can enrich the nation, building magnificent halls is not a waste of resources; the abandonment of rituals leads to national poverty, and living in simple earthen houses cannot be considered comfortable. Therefore, Fu Yi said that the world praises Shennong for personally plowing the fields and Yao and Shun for living in thatched huts, but these are the words of a declining era and not the true way of the former kings. The construction of pagodas and temples in the Qi and Liang dynasties was to create the causes and conditions for happiness and merit; it was not to demand immediate blessings in return. Therefore, Zengzi said: 'When people love to do good, although blessings have not yet arrived, they are already far from misfortune; when people do evil, although misfortune has not yet arrived, they are already far from happiness.' Baopuzi said: 'The virtuous are not necessarily long-lived, and the foolish are not necessarily short-lived; doing good does not necessarily bring immediate happiness, and doing evil does not necessarily bring immediate misfortune.' How can one pursue immediate validation and abandon long-term omens? The situations of the present and the past are constantly changing, simplicity and ornamentation alternate, and in governing the country and saving the people, righteousness lies in adapting to the times. What I grieve and fear is that the pure customs of the Tang and Yu dynasties considered what was right to be not only right; the degenerate phenomena of the Qi and Liang dynasties considered what was wrong to be not only wrong.

Your subject Guang further replies: As the 'Book of Poetry' says

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。有覺德行。四國順之。造化自然豈關人事。六天勸請萬國歸依。七處八會之堂何量。豈千僧之寺。不有大賢誰其致敬。不有大聖誰其戾止。涅槃經云。不奪他財物。常施惠一切。造招提僧房。則生不動國。諸經既顯庶事有由。不合佛心是何誣誷。寺稱平延嵩乃妄論。佛立伽藍何名曲見。斯乃校量過分與奪乖儀。執行何異布鼓而笑雷門。對天庭而夸蟻穴。勸以夫妻為聖眾。茍恣婚淫。言國主是如來。冀崇諂說。清諫之士如此異乎。何別魏陵之覓交寵勸楚王奪子之妻。宰嚭求于近利為吳主解蒼蒼之夢。心知不順口說美辭。彼信邪言由斯滅國。元嵩必為過罪。僧官驅擯。忿羞恥辱謗旨因生。覆巢破寺恐理不申。扇動帝心名尊為佛。曲取一人之意。埋沒三寶之田。凡百聞知孰不嘆惜。有佛法來永久無際。天居地止所在尊崇。前帝后王誰不重異。獨何此國而賤者哉。昔卞和困楚孔子厄陳。方今擬古恐招嗤論。

臣廣又對。佛為慈父調御天人。初中后善利安一切。自潛神雙樹地動十方。發授四天驅分八國。涅槃經云。造像若佛塔。猶如大拇指。常生歡喜心。則生不動國。明知資父事師自關古典。束脩發起孔教。誠論叵有。衛嵩橫加非難。入堂不死。豈勝不言。昔唐堯則天之治。天有逸水之災。周置宗廟之禮。廟無降雨之力

【現代漢語翻譯】 現代漢語譯本：有覺悟的德行，四方國家都順從他。創造化育是自然而然的，哪裡關乎人事呢？六慾天主勸請，萬國都歸依他。七處八會（指佛陀一生中在七個地方舉行了八次重要的法會）的殿堂是何等廣大，難道僅僅是千僧的寺廟嗎？沒有大賢，誰來致敬？沒有大聖，誰來歸止？《涅槃經》（Mahāparinirvāṇa Sūtra）說：『不奪取他人的財物，經常施捨恩惠給一切眾生，建造招提僧房（指僧眾居住的寺院），就能往生不動國（Acalā）。』 諸經已經顯明，一切事情都有其由來。不符合佛心的是什麼虛妄之言？把寺廟稱為平延嵩（可能是人名，此處指某種寺廟的稱謂）是荒謬的論調。佛陀建立伽藍（Saṃghārāma，指僧眾居住的園林，即寺院），有什麼可以曲解的？這實在是衡量過分，給予和奪取都不合儀軌。這樣的行為和在雷門前敲布鼓，在天庭前誇耀螞蟻窩有什麼區別？勸說以夫妻為聖眾，實在是放縱淫亂。說國主是如來，是希望通過諂媚來抬高自己。清正敢諫之士怎麼會這樣呢？這和魏陵爲了獲得寵愛而勸說楚王奪取兒子的妻子，宰嚭爲了獲得眼前的利益而為吳王解讀蒼蒼之夢有什麼區別？心裡知道不順從，口裡卻說好聽的話。他們相信邪惡的言論，因此導致國家滅亡。元嵩必定會因為他的過錯而被僧官驅逐。因為羞愧和恥辱，誹謗佛旨的事情就產生了。恐怕推翻鳥巢，破壞寺廟的道理是說不通的。煽動皇帝的心，名義上是尊重佛，實際上是曲意迎合一個人的意思，埋沒三寶（佛、法、僧）的田地。凡是聽到和知道的人，誰不嘆息？佛法流傳永久無際，天居地止的地方都應該尊重崇敬。前代的帝王，後代的君主，誰不重視和另眼相看？為什麼唯獨這個國家輕賤佛法呢？從前卞和困於楚國，孔子受困于陳國，現在如果效仿古人，恐怕會招來嘲笑。

臣廣又回答說：佛是慈悲的父親，調御天人（指能夠調伏和引導天人和眾生的人）。最初、中間、最後都是善良的，利益安樂一切眾生。自從在雙樹（娑羅雙樹）下示現涅槃，大地都震動，十方世界都受到影響。佛陀開始傳法，四天王發心護持，將佛陀的舍利分配給八個國家。《涅槃經》說：『建造佛像或者佛塔，即使像大拇指那麼小，如果常生歡喜心，就能往生不動國。』 明明知道資助父親，事奉老師，是出自古代的經典。交束脩（古代學生拜師時所贈送的禮物）發起孔教，這樣的言論確實沒有什麼可以非議的。衛嵩橫加指責，進入佛堂沒有立刻死去，難道能勝過不說話嗎？從前唐堯和則天（武則天）統治的時候，天上有逸水（洪水）的災害。周朝設定宗廟的禮儀，宗廟也沒有降雨的力量。

【English Translation】 English version: With enlightened virtue, the four kingdoms follow him. Creation and transformation are natural, how can they concern human affairs? The lords of the six desire realms entreat, and all nations take refuge in him. How vast are the halls of the seven places and eight assemblies (referring to the eight important Dharma assemblies held by the Buddha in seven locations throughout his life), are they merely temples for a thousand monks? Without great sages, who would pay homage? Without great saints, who would come to rest? The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says: 'Do not take others' property, always bestow kindness on all beings, and build saṃghārāmas (monasteries where monks reside), then one will be reborn in the Immovable Land (Acalā).' The sutras have already made it clear that all matters have their origins. What are these false words that do not accord with the Buddha's mind? To call a temple Ping Yan Song (possibly a person's name, referring to a certain temple title here) is a ridiculous argument. What is there to distort about the Buddha establishing saṃghārāmas (Saṃghārāma, gardens where monks reside, i.e., temples)? This is truly excessive measurement, and giving and taking are not in accordance with the proper rituals. How is such behavior different from beating a cloth drum before the Thunder Gate, or boasting about an ant nest before the Heavenly Court? To advise taking husband and wife as the holy assembly is truly indulging in licentiousness. To say that the ruler of the country is the Tathāgata (如來), is hoping to elevate oneself through flattery. How could upright and outspoken scholars be like this? How is this different from Wei Ling advising the King of Chu to seize his son's wife in order to gain favor, or Zai Pi interpreting the dream of Cang Cang for the Lord of Wu in order to obtain immediate benefits? Knowing in their hearts that they are not in accordance, yet speaking beautiful words. They believe in evil words, and therefore cause the destruction of the country. Yuan Song will surely be expelled by the monastic officials for his faults. Because of shame and humiliation, the matter of slandering the Buddha's teachings arises. I fear that the reasoning behind overturning the nest and destroying the temple cannot be justified. Agitating the emperor's heart, nominally respecting the Buddha, but actually currying favor with one person's intentions, burying the fields of the Three Jewels (Buddha, Dharma, Sangha). Whoever hears and knows of this, who would not sigh? The Buddha's Dharma flows eternally without end, and all places where heaven dwells and earth rests should be respected and revered. The emperors of the past and the rulers of the future, who does not value and regard it differently? Why is it only this country that despises the Buddha's Dharma? In the past, Bian He was trapped in the state of Chu, and Confucius was trapped in the state of Chen. If we imitate the ancients now, I fear we will invite ridicule.

Minister Guang also replied: The Buddha is the compassionate father, the tamer of gods and humans (referring to one who can tame and guide gods and beings). The beginning, middle, and end are all good, benefiting and bringing peace to all beings. Since manifesting nirvana under the twin trees (Sal trees), the earth has shaken, and the ten directions have been affected. The Buddha began to teach the Dharma, the Four Heavenly Kings vowed to protect it, and distributed the Buddha's relics to eight countries. The Nirvana Sutra says: 'Building a Buddha image or a pagoda, even if it is as small as a thumb, if one constantly generates a joyful heart, one will be reborn in the Immovable Land.' It is clear that supporting one's father and serving one's teacher comes from the ancient classics. Offering tuition fees (gifts given by students to their teachers in ancient times) to initiate Confucian teachings, such arguments are indeed beyond reproach. Wei Song makes unwarranted accusations, and entering the Buddha hall does not result in immediate death, can that be better than remaining silent? In the past, when Tang Yao and Ze Tian (Wu Zetian) ruled, there was a disaster of overflowing waters (floods) in the sky. The Zhou dynasty established the rites of ancestral temples, but the temples did not have the power to bring rain.

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。如謂塔無交福。以過則歸。亦可天廟虛求。例應停棄。若以理推冥運。寤天廟之恩亦可數窮命也。豈堂塔而能救。設使費公縮地魯子迴天。不奈必死之人。豈續已休之命。命而不定。福也能排。義異向論。必須慈祐。至如遍吉像前病癩歸之得愈。祇洹精舍平服殘患之人濟苦攘災事多非一。更酬余難不復廣論。若夫道不獨遍德無不在。千途一致何止內心。至若輸伽之建寶塔。百鬼助以日功。雀離之起浮圖。四天扶其夜力。大矣哉感天地動鬼神。外修無福是何言也。此若課貧抑作。民或嗟勞。義出苞容能施忘倦。若必元由塔寺敗國窮民。今既廢僧。貧應卒富。儉困城市更甚昔年。可由佛之者也。鬼非如敬謂之為諂。拜求社樹何惑良多。若言社樹為鬼所依資奉而非咎。亦可殿塔為佛住持修營必應如法。若言佛在虛空不處泥木。亦應鬼神冥寂。豈在樹中。夫順理濟物聖教元開。非義饒益經言不許。頗有天宮佛塔。撒作橋屏之墻。繡像幡經。用充膿血之服。天下日日饑窮。百姓年年憔悴。鬼神小聖尚或叵欺。諸佛大靈何容可負。詩云。旻天不駿其德。降喪饑饉。此之謂也。更別往代功臣今時健將。干戈討定清息遐方。生乃偏受榮勛。朱門紫室。死則多使民夫樹廟興墳祭死殺生。崇虛損實有勞無益。初未涉言。況釋迦如來道被三

【現代漢語翻譯】 如果說建造佛塔沒有功德，因為花費的錢財最終會流失，那麼祭拜天神廟宇也是徒勞的，應該停止廢棄。如果用理智推斷冥冥之中的命運，認為天神廟宇的恩惠也可以用數字窮盡，那麼難道佛堂和佛塔就能救人嗎？即使費長房有縮地之術，魯陽公有回天之力，也無法救助必死之人，無法延續已經終結的生命。如果命運不是註定的，福報就能改變，那麼這種說法就與普遍的觀點不同，必須依靠佛菩薩的慈悲庇佑。比如，在遍吉菩薩（Samantabhadra，普賢菩薩）像前，患有疾病的人前來祈求就能痊癒。祇洹精舍（Jetavana-vihāra，又稱祇園精舍）中，許多身患殘疾的人得到救助，消除災難，這樣的事例數不勝數，無需再多加論述。佛道無所不在，佛德無所不包，所有修行途徑最終都指向同一個目標，不僅僅是內心修行。比如，輸伽（Śuka，鸚鵡）建造寶塔，百鬼都來幫助，日夜不停地工作。雀離（雀離，人名）建造佛塔，四大天王都來扶持，夜以繼日地出力。多麼偉大啊，能夠感動天地，驚動鬼神！如果說外在的修行沒有功德，這是什麼話呢？如果像徵收賦稅一樣強迫百姓建造佛塔，百姓可能會怨聲載道。但如果出於自願，樂於奉獻，就不會感到疲倦。如果一定要說建造佛塔寺廟會使國家衰敗，人民貧困，那麼現在既然已經廢除了僧侶，貧困的百姓應該立刻變得富裕，但實際上，貧困的城市比過去更加困苦，這難道是佛的過錯嗎？把鬼神當成應該尊敬的對象，不能說是諂媚。那麼，祭拜社樹（當地的樹神）又有什麼可疑惑的呢？如果說社樹是鬼神所依附的地方，供奉它們沒有過錯，那麼佛殿和佛塔是佛所住持的地方，修建和維護它們也應該如法。如果說佛存在於虛空之中，不在泥塑木雕的佛像之中，那麼鬼神也應該存在於虛無之中，不在樹木之中。順應道理，救濟眾生，是聖人教化的根本。不符合道義的利益，經典是不允許的。難道有把天宮佛塔拆毀，用來建造橋樑和屏障的墻壁的嗎？難道有把刺繡的佛像和經幡，用來做膿血污穢的衣服的嗎？天下每天都有飢餓貧困的人，百姓年年都面容憔悴。鬼神和小聖尚且不能欺騙，諸佛大菩薩怎麼可以辜負呢？《詩經》說：『上天不保佑他的德行，降下死亡和饑荒。』說的就是這種情況。再說說過去的功臣和現在的將領，他們用武力平定了天下，使遠方安定。活著的時候，他們享受著榮華富貴，住在高門大院裡。死後，卻要役使百姓建造廟宇和墳墓，祭祀死者，殺害生靈，崇尚虛無，損害實際，勞民傷財，沒有任何益處。這些事情我本來不想說，更何況釋迦牟尼佛的教義遍及三 界

【English Translation】 If it is said that building pagodas has no merit because the money spent will eventually be lost, then worshiping the temples of gods is also futile and should be stopped and abandoned. If we use reason to deduce the fate in the dark and think that the grace of the temples of gods can also be exhausted by numbers, then can halls and pagodas save people? Even if Fei Changfang (費長房, a legendary figure known for his magical abilities) had the art of shrinking the earth and Duke Lu Yang (魯陽公, a historical figure) had the power to turn back the sun, they could not save those who are destined to die, nor could they extend lives that have already ended. If fate is not predetermined and blessings can change it, then this statement is different from the general view, and we must rely on the compassion and blessing of the Buddhas and Bodhisattvas. For example, in front of the statue of Samantabhadra (遍吉菩薩, Universal Worthy Bodhisattva), people suffering from diseases can be cured by praying. In Jetavana-vihāra (祇洹精舍, also known as Jetavana Monastery), many people with disabilities are helped and disasters are eliminated. There are countless such examples, so there is no need to discuss them further. The Buddha's path is everywhere, and the Buddha's virtue encompasses everything. All paths of practice ultimately point to the same goal, not just inner practice. For example, when Śuka (輸伽, a parrot) built a pagoda, hundreds of ghosts came to help, working day and night. When Que Li (雀離, a person's name) built a pagoda, the Four Heavenly Kings supported him, working hard day and night. How great it is to be able to move heaven and earth and alarm ghosts and gods! If it is said that external practice has no merit, what is this saying? If the people are forced to build pagodas like collecting taxes, the people may complain. But if it is voluntary and willing to contribute, they will not feel tired. If it must be said that building pagodas and temples will cause the country to decline and the people to become poor, then now that the monks have been abolished, the poor people should immediately become rich. But in reality, the impoverished cities are even more distressed than in the past. Is this the fault of the Buddha? It cannot be said to be flattery to treat ghosts and gods as objects of respect. Then, what is there to doubt about worshiping the local tree god (社樹)? If it is said that the local tree god is a place where ghosts and gods rely on, and there is nothing wrong with worshiping them, then the Buddha halls and pagodas are places where the Buddha resides, and their construction and maintenance should also be in accordance with the Dharma. If it is said that the Buddha exists in the void and not in the clay and wood statues, then ghosts and gods should also exist in the void and not in the trees. To follow the principles and save sentient beings is the foundation of the teachings of the saints. Benefits that do not conform to righteousness are not allowed by the scriptures. Is there anyone who would tear down heavenly palaces and pagodas to build bridges and walls? Is there anyone who would use embroidered Buddha images and banners to make clothes stained with pus and blood? There are hungry and poor people in the world every day, and the people are haggard year after year. Ghosts and minor saints cannot be deceived, how can the Buddhas and Bodhisattvas be let down? The Book of Songs says: 'Heaven does not protect his virtue, and sends down death and famine.' This is what it is talking about. Let's talk about the meritorious officials of the past and the generals of today. They used force to pacify the world and stabilize the distant lands. When they are alive, they enjoy wealth and live in mansions. After death, they force the people to build temples and tombs, sacrifice to the dead, kill living beings, advocate emptiness, damage reality, waste money and manpower, and have no benefit. I didn't want to talk about these things in the first place, let alone the teachings of Śākyamuni Buddha (釋迦牟尼佛) which pervade the three realms.

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千化隆百億。前瞻無礙后望誰勝。能降外道之師。善伏天魔之黨。不用寸兵靡勞尺刃。五光遍照無苦不消。四辯橫流恕蒙安樂。為將為帥名高位大。寺存廟立義有何妨。土龍不能致雨。尚遵之以求福。泥佛縱使不語。敬者豈得無徴。昔馬卿慕藺孔父夢周。故重古人敬遵舊德。況三世諸佛風化理同。就使彌勒初興。不應頓棄釋迦遺法。

臣廣又對。令無行富僧從課有理。有德貧僧奪寺無辜。至如管蔡不臣。未可姬宗悉戮。卜商鄙吝。詎可孔徒頓貶。牧馬童兒。先去亂群之馬。放牛豎子。由寵護群之牛。莊子曰。道無不在。契之者通。適得怪焉。未合至道。唯此而已。至如釋迦周孔堯舜老莊。教跡雖殊宗歸一也。豈得結繩之世孤稱正治。剃髮之僧獨名權道。局執之情甚矣。齊物之解安寄。老子曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑毀之。元嵩既是佛法下士。偷形法服不識荊珍。謬量和寶。醜辭出自偽口。不遜貴于筆端。若使關西之地少有人物。不然之書誰肯信也。廣嘗見逃山越海之客。東夷北狄之民。昔者慕善而來。今以破法流散。可謂好利不愛士民。則有離亡之咎矣。然外國財貨未聞不用。外國師訓獨見不祇。天下怪望事出於此。廣既誠在念忠信為心。理自可言早望申奏。但先皇別解可用嵩言

【現代漢語翻譯】 現代漢語譯本：千化隆盛百億倍。向前看沒有阻礙，向後看誰能勝過？能夠降伏外道的師父，善於制伏天魔的黨羽。不用一寸兵器，不費一尺刀刃。五種光明普遍照耀，沒有痛苦不能消除。四種辯才縱橫奔流，寬恕那些愚昧的人，使他們得到安樂。作為將領，作為統帥，名聲高貴，地位顯赫。寺廟存在，佛像樹立，道義上有什麼妨礙？即使是泥土做的龍不能帶來雨水，人們還遵奉它以求得福佑。泥塑的佛像縱然不會說話，敬奉它的人難道不會得到感應嗎？過去司馬相如羨慕藺相如，孔子的父親夢見周公，所以重視古人，敬重遵循舊的道德。何況過去、現在、未來三世諸佛的風俗教化道理相同。就算彌勒佛開始興盛，也不應該立刻拋棄釋迦牟尼佛留下的教法。

臣子廣又回答說：『讓不守戒律的富裕僧人交稅有道理，剝奪有德行的貧窮僧人的寺廟是無辜的。至於管叔、蔡叔不臣服，也不能把所有的姬姓宗族都殺光。卜商（子夏）鄙陋吝嗇，難道可以把所有的孔子門徒都貶低嗎？放牧馬的童兒，首先要去除擾亂馬群的馬。放牛的牧童，因為寵愛而保護牛群。莊子說：『道無所不在，與道相契合的人就能通達。』（如果）認為（佛法）怪異，是不合于至高的道，僅此而已。至於釋迦牟尼、周公、孔子、堯、舜、老子、莊子，他們的教義和事蹟雖然不同，但最終歸宿是一樣的。難道可以在結繩記事的時代，單獨稱讚當時的政治是正統的統治，剃髮為僧的僧人，單獨稱作是權宜之道的代表嗎？這種拘泥固執的情感太嚴重了，如何安放齊物的理解呢？老子說：『上士聽了道，就勤奮地去實行；中士聽了道，好像有好像沒有；下士聽了道，就大聲嘲笑並加以譭謗。』元嵩既然是佛法中的下士，偷偷地穿上僧人的服裝，卻不認識荊山的寶玉。錯誤地衡量和氏璧，醜陋的言辭出自虛偽的口中，不遜順的態度表現在筆端。如果關西這個地方缺少人才，不然這種荒謬的書誰會相信呢？我曾經見過逃離山海的客人，東夷北狄的百姓，過去仰慕善良而來，現在因為破壞佛法而流散。這可以說是貪圖利益而不愛護士人和百姓，就會有離散滅亡的災禍啊。然而外國的財貨沒有聽說不用的，外國的師訓卻唯獨見到不敬重。天下人感到奇怪，事情就發生在這裡。我廣確實心懷忠誠，以忠信為本，道理自然可以陳述，早就希望上奏。但是先皇對元嵩的言論有特別的理解，認為可以使用。』

【English Translation】 English version: It flourishes a hundred billion times. Looking forward, there is no obstruction; looking backward, who can surpass? Able to subdue the teachers of external paths, skilled at vanquishing the parties of heavenly demons. Without using an inch of weaponry, without expending a foot of blade. The five lights shine universally, and no suffering cannot be eliminated. The four kinds of eloquence flow horizontally, forgiving those who are ignorant and bringing them peace and happiness. As generals, as commanders, their names are noble and their positions are high. Temples exist, and Buddha statues are erected; what harm is there in righteousness? Even if a clay dragon cannot bring rain, people still revere it to seek blessings. Even if a mud Buddha does not speak, how can those who revere it not receive a response? In the past, Sima Xiangru admired Lin Xiangru, and Confucius' father dreamed of the Duke of Zhou, so they valued the ancients and respected and followed the old virtues. Moreover, the customs and teachings of the Buddhas of the past, present, and future are the same. Even if Maitreya Buddha begins to flourish, one should not immediately abandon the teachings left by Shakyamuni Buddha.

Your subject Guang further replied: 'It is reasonable to make wealthy monks who do not observe the precepts pay taxes, but it is innocent to deprive virtuous and poor monks of their temples. As for Guan Shu and Cai Shu not submitting, one cannot kill all the Ji clan. Bu Shang (Zixia) is mean and stingy, but can all of Confucius' disciples be demeaned? The child who herds horses must first remove the horses that disturb the herd. The cowherd protects the herd out of affection. Zhuangzi said: 'The Dao is everywhere, and those who are in harmony with the Dao can understand it.' (If) one considers (Buddhism) strange, it is not in accordance with the supreme Dao, that is all. As for Shakyamuni, the Duke of Zhou, Confucius, Yao, Shun, Laozi, and Zhuangzi, although their teachings and deeds are different, their ultimate destination is the same. Can one exclusively praise the politics of the time as orthodox rule in the age of knotted cords, and exclusively call monks who shave their heads representatives of expedient means? This kind of rigid and stubborn emotion is too serious; how can the understanding of the equality of things be placed? Laozi said: 'Superior scholars, upon hearing the Dao, diligently practice it; average scholars, upon hearing the Dao, seem to have it and seem not to have it; inferior scholars, upon hearing the Dao, laugh loudly and slander it.' Yuan Song, being an inferior scholar in Buddhism, secretly wears the robes of a monk but does not recognize the jade of Mount Jing. He mistakenly measures the He Shi Bi, and ugly words come from a false mouth, and an insubordinate attitude is expressed in writing. If the land of Guanzhong lacks talent, who would believe such absurd books? I have seen guests fleeing from mountains and seas, and people from the Eastern Yi and Northern Di, who came in the past admiring goodness but are now scattered because of the destruction of Buddhism. This can be said to be greedy for profit and not loving scholars and people, and there will be the calamity of separation and destruction. However, foreign goods have not been heard of as not being used, but foreign teachings are uniquely seen as not being respected. The people of the world feel strange, and this is where the matter arises. I, Guang, am indeed sincere and have loyalty and trustworthiness at heart. The reasoning can naturally be stated, and I have long hoped to submit it. However, the late emperor had a special understanding of Yuan Song's words and thought they could be used.'

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。已往難追遂事不諫。三年久矣。三思乃言。有一可從。乞尋改格。

臣廣又對。竊以山苞蘭艾海蘊龍蛇。美惡雜流賢愚亂處。若龍蛇俱寵則無別是非。若蘭艾並挫誰明得失。若必存留有德簡去不肖。一則有潤家風。二則不惑群品。三則天無違善之譏。四則民德歸厚矣。我大周。應千載之期。當萬基之位。述禮明樂合地平天。武列文昭翼真明俗。賢僧國器。不弊姚民之兵。聖眾歸往。豈獨龜茲之陣。或有慈悲外接聰辯內明。開發大乘舟航黎庶。或有禪林戢翼定水游鱗。固守浮囊堅持忍鎧。或有改形逭服茍異常人。淫縱無端還同愚俗。元嵩乞簡差當有理。夫天地至功有時動靜。日月延縮猶或短長。今莊老之學人間罕遇。若使合國共行。必應違式者罪。何以得知。現見時人受行儒教。克己服禮觸事多違。禮云。肴幹不食。未見與肉而求菜者乎。爵盈不飲。未見卮滿而不勸者。禮極飲不過三。未見酣酒而不醉者。天子不合圍。諸侯不掩群。庶民不麑卵。廣既少染玄門。不閑掩圍之事。舉目盡見麑卵之民。復云何彼不合禮不罷儒服者乎。夫化由道洽政以禮成。榮辱所示君子。刑罰所御小人。類野蕓田之法。禾莠須分。條桑㧅樹。豈當盡杌。

臣廣又對。忠臣孝子義有多途。何必躬耕租丁為上。禮云。小孝用力。中

孝用勞。大孝不匱。沙門之為孝也。上順諸佛。中報四恩。下為含識。三者不匱大孝一也。是故詩云。愷悌君子。求福不回。若必六經不用反信浮言。正道廢虧竊為不願。若乃事親以力。僅稱小孝。租丁奉上忝是庸民。施僧敬像俱然合理。以嵩向背鉾楯自妨。上言慢人。敬石名作癡僧。敬像還成愚俗。淫妻愛子畜生亦解。詠懷克念何其陋哉。孝經云。身體髮膚。受之父母。不敢毀傷。孝之始也。立身行道。揚名於後世。以顯父母。孝之終也。若言沙門出家即涉背親之譏。亦可曾參事于孔丘便為不孝之子。夫以道相發聞之聖典。束脩合禮僧有何愆。老子曰。四象不行。大象無以暢。五音不聲。大聲無以至。若欲永滅二乘。亦可大乘無以暢。至嵩若志明出家不悔。志若不明悔何必是。昔丁公入漢。先獲至點之殘。馬母叛姜。自招覆水之逝。是驗敗國之師。不任忠臣之用。逭夫之婦。終失貞淑之名。嵩本歸命釋迦。可言善始。厭道還俗。非是令終。與彼孽女亂臣計將何別。天無長惡何久全身。背真向俗取返。何殊。請簡僧立寺者。廣聞金玉異珍在人共寶。玄儒別義遐邇同遵。豈必孔生自國便欲師從。佛處遠邦有心捐棄。不勝事切輒陳愚亮。是非之理不敢自專。昔孔丘辭逝廟千載之規摹。釋迦言往寺萬代之靈塔。欲使見形克念

【現代漢語翻譯】 現代漢語譯本：孝順在於盡心盡力。真正的孝順是永不枯竭的。沙門（Śrāmaṇa，出家修道者）的孝順，首先是順應諸佛的教誨，其次是報答父母、眾生、國家、師長這四重恩情，再次是爲了所有有情眾生。這三者永不枯竭，才是真正的大孝。所以《詩經》說：『和樂平易的君子，所求的福祿沒有不迴應的。』如果一定要拋棄六經，反而相信虛浮的言論，正道因此廢弛衰敗，我私下裡是不願意看到的。如果說侍奉父母僅僅用勞力，那隻能算是小孝。交納賦稅，也只是個平庸的百姓。佈施僧人，尊敬佛像，都是合情合理的。以嵩山為榜樣，背離佛法，就像用矛和盾互相抵擋，只會自相妨礙。上面說輕慢僧人，尊敬石頭，簡直是愚癡的僧人。尊敬佛像反而成了愚蠢的世俗之人。就連喜愛自己的孩子，畜養牲畜，也懂得這個道理。那些只知道吟詠懷念的人，見識是多麼淺陋啊。《孝經》說：『身體和毛髮面板，都是從父母那裡得到的，不敢損傷，這是孝的開始。樹立德行，傳播道義，在後世揚名，從而顯耀父母，這是孝的終結。』如果說沙門出家就涉及背離父母的指責，那麼曾參跟隨孔子學習，豈不也成了不孝之子？用道義互相啓發，這是聖賢的經典所提倡的。交納學費，符合禮儀，僧人有什麼過錯呢？老子說：『四象（指春夏秋冬）不執行，大象（指宇宙的整體）就無法暢通；五音（指宮商角徵羽）不發聲，大聲（指和諧的音樂）就無法達到。』如果想要永遠消滅二乘（聲聞乘和緣覺乘），那麼大乘（菩薩乘）也無法暢通。至於志嵩如果明確出家的志向，就不會後悔；志向如果不明確，後悔又有什麼用呢？過去丁公投奔漢朝，卻先遭受了被處死的命運；馬母背叛姜子牙，自己招致了覆水難收的結局。這些都驗證了，戰敗國家的將領，不能委以忠臣的重任；背叛丈夫的婦女，最終會失去貞潔的名聲。志嵩本來歸命于釋迦牟尼（Śākyamuni，佛教創始人），可以說是好的開始，厭惡佛道而還俗，就不是好的結局。這和那些作亂的女子和姦臣有什麼區別呢？天不會永遠容忍罪惡，怎麼能長久保全自身呢？背離真理而趨向世俗，這樣的取捨，又有什麼不同呢？請允許我簡單陳述一下建立寺廟的意義：廣泛流傳的金玉異寶，世人共同珍視；玄學和儒學的不同含義，遠近的人們共同遵循。難道一定要孔子出生在自己的國家，才想要師從他嗎？佛陀出現在遙遠的國度，有心之人也會捨棄一切。因為事情緊急，所以冒昧地陳述我的愚見，是非的道理不敢自作主張。過去孔丘去世，留下了千載的廟宇規模；釋迦牟尼佛（Śākyamuni，佛教創始人）示寂，留下了萬代的靈塔。想要使人們見到佛像就能剋制自己的念頭。 English version: Filial piety lies in exerting oneself wholeheartedly. True filial piety is inexhaustible. The Śrāmaṇa's (ascetic) filial piety consists of, firstly, conforming to the teachings of all Buddhas; secondly, repaying the four kinds of kindness (parents, sentient beings, country, and teachers); and thirdly, acting for the benefit of all sentient beings. These three being inexhaustible constitute true great filial piety. Therefore, the Book of Poetry says, 'The kind and amiable gentleman seeks blessings that are always answered.' If one insists on abandoning the Six Classics and instead believes in frivolous words, causing the decline and decay of the righteous path, I personally am unwilling to see it. If serving parents is done merely with physical labor, it can only be considered minor filial piety. Paying taxes is merely being an ordinary citizen. Giving to monks and respecting images are both reasonable. Taking Mount Song as an example, turning away from the Dharma is like using a spear and shield to obstruct each other, only hindering oneself. The above statement of slighting monks and respecting stones is simply foolish. Respecting images instead becomes foolishly worldly. Even loving one's children and raising livestock understand this principle. Those who only know how to chant and reminisce, how shallow is their understanding! The Classic of Filial Piety says, 'Our bodies, hair, and skin are received from our parents, and we dare not harm them; this is the beginning of filial piety. Establishing oneself, practicing the Way, and making a name for posterity, thereby glorifying one's parents, this is the end of filial piety.' If it is said that a Śrāmaṇa's renunciation of home involves criticism of abandoning parents, then could it also be said that Zeng Shen's service to Confucius made him an unfilial son? To enlighten each other with the Way is what the sacred texts advocate. Paying tuition and conforming to etiquette, what fault do monks have? Lao Tzu said, 'If the four phenomena (referring to the four seasons) do not operate, the great phenomenon (referring to the entirety of the universe) cannot be unhindered; if the five tones (referring to the pentatonic scale) do not sound, the great sound (referring to harmonious music) cannot be reached.' If one wants to eternally eliminate the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), then the Mahāyāna (Bodhisattvayāna) cannot be unhindered. As for Zhi Song, if his aspiration to renounce home is clear, he will not regret it; if his aspiration is not clear, what is the use of regret? In the past, Ding Gong surrendered to the Han Dynasty but first suffered the fate of being executed; the mother of Ma betrayed Jiang Ziya and brought upon herself the irreversible fate of spilled water. These all verify that the generals of defeated countries cannot be entrusted with the important task of loyal ministers; women who betray their husbands will ultimately lose their reputation for chastity. Zhi Song originally took refuge in Śākyamuni (the founder of Buddhism), which can be said to be a good beginning; disliking the Dharma and returning to secular life is not a good ending. What difference is there between this and those rebellious women and treacherous ministers? Heaven will not tolerate evil forever; how can one preserve oneself for long? Turning away from truth and towards the secular, what difference is there in such a choice? Please allow me to briefly state the significance of establishing temples: widely circulated gold and jade treasures are commonly valued by people; the different meanings of Xuanxue (Neo-Daoism) and Confucianism are commonly followed by people near and far. Must Confucius be born in one's own country before one wants to learn from him? The Buddha appeared in a distant land, and those with aspiration will abandon everything. Because the matter is urgent, I venture to present my foolish opinions, and I dare not make decisions on the principles of right and wrong. In the past, when Confucius passed away, he left behind the scale of temples for thousands of years; when Śākyamuni Buddha (the founder of Buddhism) passed away, he left behind the spiritual stupas for ten thousand generations. The desire is to enable people to restrain their thoughts when they see the Buddha image.

【English Translation】 Filial piety lies in exerting oneself wholeheartedly. True filial piety is inexhaustible. The Sramana's (Śrāmaṇa, ascetic) filial piety consists of, firstly, conforming to the teachings of all Buddhas; secondly, repaying the four kinds of kindness (parents, sentient beings, country, and teachers); and thirdly, acting for the benefit of all sentient beings. These three being inexhaustible constitute true great filial piety. Therefore, the Book of Poetry says, 'The kind and amiable gentleman seeks blessings that are always answered.' If one insists on abandoning the Six Classics and instead believes in frivolous words, causing the decline and decay of the righteous path, I personally am unwilling to see it. If serving parents is done merely with physical labor, it can only be considered minor filial piety. Paying taxes is merely being an ordinary citizen. Giving to monks and respecting images are both reasonable. Taking Mount Song as an example, turning away from the Dharma is like using a spear and shield to obstruct each other, only hindering oneself. The above statement of slighting monks and respecting stones is simply foolish. Respecting images instead becomes foolishly worldly. Even loving one's children and raising livestock understand this principle. Those who only know how to chant and reminisce, how shallow is their understanding! The Classic of Filial Piety says, 'Our bodies, hair, and skin are received from our parents, and we dare not harm them; this is the beginning of filial piety. Establishing oneself, practicing the Way, and making a name for posterity, thereby glorifying one's parents, this is the end of filial piety.' If it is said that a Śrāmaṇa's renunciation of home involves criticism of abandoning parents, then could it also be said that Zeng Shen's service to Confucius made him an unfilial son? To enlighten each other with the Way is what the sacred texts advocate. Paying tuition and conforming to etiquette, what fault do monks have? Lao Tzu said, 'If the four phenomena (referring to the four seasons) do not operate, the great phenomenon (referring to the entirety of the universe) cannot be unhindered; if the five tones (referring to the pentatonic scale) do not sound, the great sound (referring to harmonious music) cannot be reached.' If one wants to eternally eliminate the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), then the Mahāyāna (Bodhisattvayāna) cannot be unhindered. As for Zhi Song, if his aspiration to renounce home is clear, he will not regret it; if his aspiration is not clear, what is the use of regret? In the past, Ding Gong surrendered to the Han Dynasty but first suffered the fate of being executed; the mother of Ma betrayed Jiang Ziya and brought upon herself the irreversible fate of spilled water. These all verify that the generals of defeated countries cannot be entrusted with the important task of loyal ministers; women who betray their husbands will ultimately lose their reputation for chastity. Zhi Song originally took refuge in Śākyamuni (the founder of Buddhism), which can be said to be a good beginning; disliking the Dharma and returning to secular life is not a good ending. What difference is there between this and those rebellious women and treacherous ministers? Heaven will not tolerate evil forever; how can one preserve oneself for long? Turning away from truth and towards the secular, what difference is there in such a choice? Please allow me to briefly state the significance of establishing temples: widely circulated gold and jade treasures are commonly valued by people; the different meanings of Xuanxue (Neo-Daoism) and Confucianism are commonly followed by people near and far. Must Confucius be born in one's own country before one wants to learn from him? The Buddha appeared in a distant land, and those with aspiration will abandon everything. Because the matter is urgent, I venture to present my foolish opinions, and I dare not make decisions on the principles of right and wrong. In the past, when Confucius passed away, he left behind the scale of temples for thousands of years; when Śākyamuni Buddha (the founder of Buddhism) passed away, he left behind the spiritual stupas for ten thousand generations. The desire is to enable people to restrain their thoughts when they see the Buddha image.

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面像歸心。敬師忠主其義一也。至如丁蘭束帶。孝事木母之形。無盡解瓔。奉承多寶佛塔。眇尋曠古邈想清塵。既種成林于理不越。又案禮經。天子七廟。諸侯五廟。大夫卿士各有階級。故天曰神。祭天于圓丘。地曰祇。祭地于方澤。人曰鬼。祭之於宗廟。龍鬼降雨之勞。牛畜挽犁之效。由或立形村邑樹像城門。豈況天上天下三界大師。此方他方四生慈父。威德為百億所遵。風化為萬靈之范。故善人迴向。若群流之歸溟壑。大光攝受。如兩曜之伴眾星。自月支遺影那竭灰身。舍利遍流祇洹遂造。乃賢乃聖憑茲景福。或尊或貴冀此獲安。忽使七層九架頹龕墜構。四戶八窗可無于失道。不令而治。形教隨時損益。至理不言而得。經像自可令行。通人達士隨方顯用。翼真明俗聖感應時。若待太公為卿相。千載無太公。要得羅什為師訓。萬代無羅什。法不自顯弘必由人。豈使大周法輪永滅。聖上六條御物九德自明。曲理莫施直言必用。昔秦始皇發孔丘墓。禍鐘三日。魏太武滅僧伽藍。災起七年。崔皓之說可知。衛嵩之言難用。仁者不損他自利。智者不樂禍邀名。元嵩天喪無祐。只然一罷人身當生何處。廣識謝指南言慚信正。此如不對恐傷眾善。夫恕人之短者厚之行也。念存物德者仁之智也。今僧美惡假令相半。豈宜驅擯一切不

留。普天失望率土嗟傷。愚謂此途未光周德何為。敬儒士以顯尊重。賤釋子以快其意。賤金貴石有何異乎。計王道蕩蕩豈理應然。土以負水而平。木以受繩故直。明君納諫不諱。達士好聞其非。智不輕怒。下愚之見得申。仁不輕絕。三寶之田頓立。天無不覆。地載寬勝山苞海納。何所不容。十室之內必有忠信。一國之里可無賢僧。伏惟天元皇帝。舉德納賢招英簡俊。去煩就省州存一寺。山林石窟隨處聽居。有舍利者還令起塔。其寺題名週中興(寺使樂慧之士抑揚以開導志)寂之侶息言以求通。內外兼益公私無損。即是道俗幸甚玄儒快志。隆周之帝業重百王。大象之君光於四海。天高聽遠。輕舉庸言。氣悸魂浮。以生冒死。乞降雷電之威。布其風雨之德。謹上。二月廿七日。納言。韓長鸞受書內史上大夫歸昌公宇文澤內史大夫拓跋行恭等問廣曰。佛圖澄者乃三百年人。觀卿不過三十遠稱上聖弟子。不乃謬乎。廣答曰。其或繼周者。雖百世亦可知。先師雖復三百許年。論時不過十世。何足可惑。澤曰。元嵩所上曲見伽藍害民損國。卿今勸立有何意見。廣答曰。桀紂失國殷士歸周。亡國破家不由佛法。內外典籍道俗明文。自古及今不可停棄。是故請立。

澤又問。齊君高偉。豈不立佛法國破家亡摧殘若此。

廣

【現代漢語翻譯】 現代漢語譯本： 留著僧侶，普天之下的人都會失望，全國上下都會嗟嘆悲傷。我認為這條路不能發揚光大周朝的德行。尊敬儒士是爲了彰顯尊重，貶低僧侶是爲了讓他們稱心如意。貶低金子抬高石頭，這有什麼區別呢？我認為英明君王的治國之道是光明正大的，難道應該是這樣嗎？土地因為有水的滋潤才能平坦，木頭因為用墨線測量才能筆直。英明的君主能夠採納別人的諫言而不避諱，通達的人喜歡聽到別人指出自己的錯誤。有智慧的人不會輕易發怒，下等愚人的意見也能得到申訴；仁慈的人不會輕易斷絕，佛、法、僧三寶的福田就能重新建立。天沒有不能覆蓋的，大地承載萬物，寬廣勝過山，包容勝過海，有什麼不能容納的呢？即使是十戶人家的小地方，也一定有忠誠守信的人；難道一個國家就不能有一個賢德的僧人嗎？

懇請天元皇帝，選拔有德行的人，接納賢才，招攬英雄，選拔俊傑，去除繁瑣，簡化政務，每個州保留一座寺廟，山林石窟，隨處都可以讓僧人居住。如果有舍利，就下令建造佛塔。寺廟題名為週中興寺（讓善於言辭的樂慧之士用抑揚頓挫的言語來開導他們的志向），讓寂寞的僧侶停止言語來尋求通達。這樣內外都有益處，公私都沒有損害。這真是道教和佛教的幸事，玄學和儒學也會感到高興。使周朝的帝業超過歷代君王，使大象皇帝的光輝照耀四海。上天聽得見遠方的聲音，不要輕易聽信平庸的言論，以免驚慌失措，以活著的身份去冒險。懇請降下雷霆閃電的威嚴，佈施風調雨順的恩德。 謹上。二月廿七日。納言韓長鸞接受書信，內史上大夫歸昌公宇文澤、內史大夫拓跋行恭等問廣法師說：『佛圖澄是三百年前的人，看你不過三十歲，卻遠遠地自稱是上聖的弟子，這不是荒謬嗎？』廣法師回答說：『如果有人繼承周朝的基業，即使過一百代也可以預知。先師即使是三百多年前的人，按時間來算也不過是十代，有什麼值得疑惑的？』宇文澤說：『元嵩所上的奏章曲解了事實，認為伽藍危害百姓，損害國家。你現在勸說建立寺廟，有什麼意見？』廣法師回答說：『夏桀、商紂失去國家，殷朝的賢士歸順周朝，亡國破家不是因為佛法。儒家和佛教的典籍，以及世俗的明文，自古至今都不能停止和拋棄。因此我才請求建立寺廟。』

宇文澤又問：『北齊的君主高緯，難道不是因為信奉佛教而導致國家覆滅，家庭破敗，遭受摧殘到如此地步嗎？』

廣法師

【English Translation】 English version: To keep the monks would disappoint the whole world and cause lamentation throughout the land. I believe this path cannot glorify the virtue of the Zhou Dynasty. Respecting Confucian scholars is to show respect, while belittling Buddhist monks is to please them. What difference is there between devaluing gold and valuing stones? I believe the way of a wise ruler is upright and just; should it be like this? Land is leveled by water, and wood is straightened by the plumb line. An enlightened ruler accepts advice without hesitation, and a wise person welcomes criticism. The wise do not easily become angry, and the opinions of the lowly are heard; the benevolent do not easily reject, and the fields of merit of the Three Jewels (Buddha, Dharma, Sangha) can be re-established. Heaven covers all, and Earth carries all, being wider than mountains and more inclusive than the sea. What cannot be accommodated? Even in a small place of ten households, there must be loyal and trustworthy people; can a country not have a virtuous monk?

I humbly beseech the Tianyuan Emperor to select virtuous people, accept talents, recruit heroes, and choose outstanding individuals; to eliminate complexities and simplify administration, retaining one temple in each province. Monks can reside in mountain forests and stone caves everywhere. If there are Śarīra (relics), order the construction of pagodas. The temple should be named Zhou Zhongxing Temple (to have eloquent and wise scholars guide their aspirations with modulated speech), and let the solitary monks cease speaking to seek understanding. This benefits both internally and externally, without harming public or private interests. This is truly fortunate for both Daoism and Buddhism, and pleasing to both Xuanxue and Confucianism. May the imperial enterprise of the Zhou Dynasty surpass all previous rulers, and may the glory of the Emperor Daxiang shine upon the four seas. Heaven hears from afar; do not lightly heed mediocre words, lest you be alarmed and risk your life. I beg you to send down the majesty of thunder and lightning and bestow the grace of favorable winds and rain. Respectfully submitted. February 27th. The Nayan (official title) Han Changluan received the letter. The Grand Master of the Interior, Duke Guichang, Yuwen Ze, and the Grand Master of the Interior, Tuoba Xinggong, asked Guang, 'Fotucheng (a famous monk) was a man of three hundred years ago. You appear to be no more than thirty, yet you claim to be a disciple of a supreme sage. Is this not absurd?' Guang replied, 'If someone were to inherit the Zhou Dynasty, it could be known even after a hundred generations. Although my late teacher lived more than three hundred years ago, in terms of time, it is only ten generations. What is there to doubt?' Ze said, 'Yuan Song's memorial distorts the facts, claiming that the Sangharama (monasteries) harm the people and damage the country. What is your opinion on now advocating for the establishment of temples?' Guang replied, 'Jie and Zhou lost their kingdoms, and the scholars of Yin submitted to Zhou. The loss of a country and the destruction of a family are not caused by Buddhism. The classics of Confucianism and Buddhism, as well as secular writings, from ancient times to the present, cannot be stopped or abandoned. Therefore, I request the establishment of temples.'

Ze then asked, 'Did not the ruler of Qi, Gao Wei, bring about the destruction of his country, the ruin of his family, and such devastation because of his belief in Buddhism?'

Guang

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答曰。齊君失國有兩義。不由佛法。一則歷數有窮。開闢已來。天下未見不亡之國。二則寵罰失中。君子惡居下流。是以歸周。不由佛法。

澤又問。經者胡書幻妄。何得引為口實。廣又答曰。公謂佛經為妄。廣亦謂孔教不真。

澤又問。卿據何為驗言孔教不真。

廣答曰。莊周有孔子之行。古往事同。已陳芻狗由使百代歌其遺風。千載詠而不絕。遍尋諸子未見一人名佛幻妄矣。

澤又問。丁蘭木母卿引不類。何者。昔人躓頓木母。木母為之血出。高祖破寺已來。泥佛石像何個出血。

廣答。昔夏立九鼎以鎮九州。一州不靜則一鼎沸。九州不靜則九鼎都沸。比來見二國交兵四方擾動。不見一鼎有沸。今日殿前尚依古立鼎。獨偏責泥木石像不出血。即便停棄。

三月一日。敕賜飲食。預坐北宮。食訖駕發還京。

皇帝出北宮南門。與上書人等面辭受拜。拜訖內史托跋行恭宣。

敕旨。日月雖明猶眾星輔曜。明王至聖亦尚臣下匡救。

朕以闇德。卿等各獻忠謀。深可嘉尚。文書既廣。卒未尋究。即當披㩜。別有檢校。卿等並宜好住。至四月八日。內史上大夫宇文澤宣敕旨。佛教興來多歷年代。論其至理實自難明。但以世漸澆浮不依佛教。致使清凈之法變成濁穢。

【現代漢語翻譯】 現代漢語譯本： 答：齊國國君失去國家，有兩個原因，但都與佛法無關。一是歷朝歷代的國運都有終結的時候，自從開天闢地以來，天下沒有哪個國家是不滅亡的。二是獎懲不當，賢德的人厭惡處於下流的地位，因此歸順了周朝。這些都與佛法無關。

宇文澤又問：佛經是虛幻不實的書，怎麼能拿來作為論據呢？ 衛元廣回答說：您認為佛經是虛妄的，我也認為孔子的儒家學說不真實。

宇文澤又問：您根據什麼來驗證說孔教不真實呢？

衛元廣回答說：莊周有和孔子相似的德行，古代的事情都是一樣的。已經把草扎的狗（芻狗）用完就丟棄了，但人們還是傳唱他的遺風，千年以來歌頌不絕。遍尋諸子百家，沒有一個人像佛陀一樣被說成是虛幻不實的。

宇文澤又問：丁蘭刻木為母的故事，您引用得不恰當。為什麼呢？過去人跌倒碰到木製的母親像，木母像就會出血。自從高祖皇帝摧毀寺廟以來，泥塑的佛像和石像，哪個會出血呢？

衛元廣回答：過去夏朝鑄造九鼎來鎮守九州，一個州不穩定，一個鼎就會沸騰；九州都不穩定，九個鼎都會沸騰。近來我看到兩國交戰，四方動亂，卻沒見到一個鼎沸騰。今天殿前還依照古制立著鼎，卻只責怪泥木石像不出血，就要拋棄它們。

三月初一，皇帝下令賞賜飲食，預先在北宮設宴。用膳完畢后，啟程返回京城。

皇帝從北宮南門出來，與上書的人等當面告別並接受拜見。拜見完畢后，內史拓跋行恭宣讀：

皇帝的敕令說：即使是日月的光明，也需要眾多星辰的輔助照耀；英明的君王即使聖明，也需要臣下的匡正和補救。

朕因為自身德行不夠，各位獻上忠誠的計謀，非常值得嘉獎。文書內容很多，一時還未詳細研究，之後會仔細閱讀，另有官員負責審覈。各位都好好住著。到了四月初八，內史上大夫宇文澤宣讀敕令：佛教興盛以來已經歷很多年代，討論它的至理確實難以明白。只是因為世風日下，人們不遵從佛教，導致清凈的佛法變得污濁。

【English Translation】 English version: He replied: The ruler of Qi lost his state for two reasons, neither of which is related to the Buddhadharma. First, every dynasty has its end; since the beginning of time, no state has been seen that does not perish. Second, rewards and punishments were not properly administered; virtuous people dislike being in a low position, so they submitted to the Zhou dynasty. These are unrelated to the Buddhadharma.

Ze further asked: The scriptures are illusory writings; how can they be used as evidence? Guang replied: You consider the Buddhist scriptures to be false; I also consider the teachings of Confucius to be untrue.

Ze further asked: On what basis do you verify that the teachings of Confucius are untrue?

Guang replied: Zhuang Zhou (Zhuangzi) had conduct similar to that of Confucius; ancient matters are the same. Straw dogs (chugou) are discarded after use, yet people still sing of his legacy, praising it for thousands of years. Searching through all the philosophers, I have not seen anyone like the Buddha being called illusory.

Ze further asked: Your reference to Ding Lan's wooden mother is inappropriate. Why? In the past, when people stumbled and bumped into the wooden mother statue, the statue would bleed. Since Emperor Gaozu destroyed temples, which mud or stone Buddha statue has bled?

Guang replied: In the past, the Xia dynasty cast nine tripods to鎮守(zhèn shǒu) guard the nine provinces. If one province was unstable, one tripod would boil; if all nine provinces were unstable, all nine tripods would boil. Recently, I have seen two countries at war and the four directions in turmoil, but I have not seen a single tripod boil. Today, tripods still stand before the palace according to ancient custom, yet you only blame the mud, wood, and stone statues for not bleeding, and want to abandon them.

On the first day of the third month, the emperor ordered food and drink to be bestowed, and a banquet was prepared in the North Palace. After the meal, they set off to return to the capital.

The emperor came out of the South Gate of the North Palace to bid farewell to those who had submitted memorials and receive their bows. After the bows were completed, the palace secretary Tuoba Xinggong announced:

The imperial edict said: Even the brightness of the sun and moon needs the assistance of many stars to shine; even the most sagacious and wise ruler needs the correction and assistance of his ministers.

Because of my own lack of virtue, you have all offered loyal plans, which is highly commendable. The documents are extensive, and I have not yet had time to study them in detail; I will read them carefully later, and there will be other officials responsible for reviewing them. You should all stay well. On the eighth day of the fourth month, the Grand Master of the Interior Yuwen Ze announced the imperial edict: Buddhism has flourished for many ages, and discussing its ultimate truth is indeed difficult to understand. It is only because the world is becoming increasingly decadent and people are not following Buddhism that the pure Dharma has become defiled.

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高祖武皇帝。所以廢而不立。正為如此。朕今情存至道。思弘善法。方欲簡擇練行恭修此理。今形服不改德行仍存。廣設道場欲行善法。王公已下並宜知委。

廣弘明集卷第十 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十一

大唐西明寺沙門釋道宣撰

辯惑篇第二之七唐上廢省佛僧表　太史令傅奕唐廢省佛僧箴(附前表彈)　沙門釋法琳唐破邪論(並啟)　沙門釋法琳

太史令朝散大夫臣傅奕上減省寺塔廢僧尼事十有一條

臣奕言。臣聞羲農軒頊。治合李老之風(彈曰。詩云。上以風化下。下以諷刺上。老子在周為守書藏吏。如今秘書官也。本非天子有何風化。令羲農上帝與之合治)虞夏湯姬。政符周孔之教(彈曰。周公孔子並是國臣。上述虞夏之教下化澆薄之民。亦非人王不得自為教主。豈令虞夏四君。卻符周孔之教耶)雖可聖有先後道德不別。君有沿革治術尚同。竊聞八十老父擊壤而哥。十五少童鼓腹為樂。耕能讓畔。路不拾遺。孝子承家。忠臣滿國。然國君有難則殉命以報仇(彈曰既國並忠臣何得有難。田常六卿之徒不應起逆)父母有痾則終身以側侍。豈非曾參閔子之友庠序成林。墨翟耿恭之儔相來羽翼(彈曰。二十九代止一曾參。漢高已前

【現代漢語翻譯】 現代漢語譯本： 高祖武皇帝之所以廢除佛法而不推崇，正是因為這個原因。朕現在心懷至高的道義，想要弘揚善良的佛法。正要挑選精進修行、恭敬修持此理的人。現在朕的形貌服飾雖然沒有改變，但德行仍然存在。廣泛設立道場，想要推行善法。王公以下所有人都應該知曉並理解。

《廣弘明集》卷第十 大正藏第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第十一

大唐西明寺沙門釋道宣撰

辯惑篇第二之七 唐上廢省佛僧表 太史令傅奕唐廢省佛僧箴(附前表彈) 沙門釋法琳唐破邪論(並啟) 沙門釋法琳

太史令朝散大夫臣傅奕上減省寺塔廢僧尼事十有一條

臣傅奕進言：臣聽說伏羲、神農、軒轅、顓頊，他們的治理符合老子、李耳的風尚（彈駁說：詩經說：『在上位的人用風俗教化在下的人，在下位的人用委婉的言辭規勸在上位的人。』老子在周朝擔任管理藏書的官吏，相當於現在的秘書官。他本來就不是天子，有什麼風尚可以教化別人？讓伏羲、神農這些上古帝王與他相提並論）。虞舜、夏禹、商湯、周武王，他們的政治符合周公、孔子的教誨（彈駁說：周公、孔子都是國家的臣子，他們繼承虞舜、夏禹的教誨，教化那些澆薄的百姓。他們也不是人王，不能自己成為教主。難道要讓虞舜、夏禹這四位君王，反而符合周公、孔子的教誨嗎？）。即使聖人有先後，但道德沒有區別；君王有更替，但治理的方法大致相同。臣私下聽說，八十歲的老人敲著土塊唱歌，十五歲的少年拍著肚子快樂地玩耍。耕田的人能夠互相讓出田界，路上沒有人會拾取遺失的物品。孝順的兒子支撐家庭，忠誠的臣子遍佈全國。如果國君有危難，他們就會犧牲性命來報仇（彈駁說：既然國家遍佈忠臣，怎麼會有危難？像田常、六卿這樣的人不應該發動叛亂）。父母有疾病，他們就會終身在旁侍奉。這難道不是因為曾參、閔子騫這樣的人的友愛，使得學校像樹林一樣繁盛；墨翟、耿恭這樣的人的同伴，互相幫助，像翅膀一樣輔佐（彈駁說：二十九代才出一個曾參。漢高祖以前……）。

【English Translation】 English version: Emperor Wu of the Gaozu dynasty abolished and did not establish Buddhism precisely because of this reason. I now cherish the supreme Dao and desire to promote the benevolent Dharma. I intend to select those who diligently practice and respectfully cultivate this principle. Although my appearance and attire remain unchanged, my virtue still exists. I will widely establish Dharma assemblies to promote virtuous practices. All princes and officials below should be aware and understand this.

Guang Hong Ming Ji, Volume 10 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Volume 11

Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Distinguishing Delusions, Chapter 2.7: Memorial to the Tang Emperor on Abolishing Buddhist Monasteries and Monks; Admonition by Imperial Astrologer Fu Yi on Abolishing Buddhist Monasteries and Monks (with Rebuttals to the Previous Memorial); Treatise on Destroying Heresy (with Memorial) by Shramana Shi Falin; Shramana Shi Falin

Memorial by Fu Yi, Imperial Astrologer and Grand Master of Court Service, on Reducing Temples and Pagodas and Abolishing Monks and Nuns, in Eleven Articles

Your subject, Yi, reports: I have heard that the governance of Fuxi (a legendary Chinese sovereign), Shennong (the Divine Farmer), Xuanyuan (the Yellow Emperor), and Zhuanxu (another legendary emperor) aligned with the style of Laozi (Lao Tzu) and Li Er (Lao Tzu's personal name) (Rebuttal: The Book of Poetry says, 'Those in high positions use customs to educate those below, and those in low positions use tactful words to advise those above.' Laozi served as a librarian in the Zhou dynasty, equivalent to a modern-day secretary. He was not originally a Son of Heaven, so what style did he have to educate others? To compare Fuxi, Shennong, and other ancient emperors to him). The politics of Yu Shun (Emperor Shun), Xia Yu (Emperor Yu), Shang Tang (King Tang), and Zhou Wu (King Wu) conformed to the teachings of Zhou Gong (Duke of Zhou) and Confucius (Rebuttal: Zhou Gong and Confucius were both ministers of the state. They inherited the teachings of Yu Shun and Xia Yu to educate the shallow people. They were not human kings and could not become masters of their own teachings. How could Yu Shun and the other four rulers conform to the teachings of Zhou Gong and Confucius?). Even though sages come in sequence, their virtues are not different; rulers change, but their methods of governance are roughly the same. I have privately heard that eighty-year-old men strike the earth and sing, and fifteen-year-old boys pat their bellies and play happily. Those who till the fields are able to yield boundaries to each other, and no one on the road picks up lost items. Filial sons support their families, and loyal ministers fill the country. If the ruler has difficulties, they will sacrifice their lives to avenge him (Rebuttal: Since the country is full of loyal ministers, how can there be difficulties? People like Tian Chang and the Six Ministers should not have launched rebellions). If parents have illnesses, they will serve them by their side for life. Is this not because of the friendship of people like Zeng Shen (a disciple of Confucius) and Min Ziqian (another disciple of Confucius), which makes schools as flourishing as forests; the companions of people like Mo Di (Mozi, a Chinese philosopher) and Geng Gong (a Han dynasty general), helping each other and assisting like wings (Rebuttal: Only one Zeng Shen appears in twenty-nine generations. Before Emperor Gaozu of Han...).

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濁推閔子。成林之言無實。羽翼之奏本虛。事太過矣)乃有守道含德無慾無求(彈曰。州吁叔段不能守道。夏桀殷紂唯事貪求)寵辱若驚職參朝位(彈曰。潘崇羿浞未肯若驚。季氏陽貨亦居朝列)荊山鼎上攀附升龍。緱氏壇邊相從駕鶴。瑤池王母之使具禮來朝。碧海無夷之神周行謁帝。所以然者。當此之時。共遵李孔之教(彈曰。皇帝升龍。蓋是三皇之世。瑤池王母。復是周穆之時。計此李老未出之前。孔丘無名之日。不應反遵老教。卻習孔書)而無胡佛故也(彈曰。汝既稱無佛。亦不得有道)自漢明夜寢金人入夢。傅毅對詔辯曰胡神(彈曰。周世不來。傅毅豈知有佛。良以先來早有。傅氏。得知先祖言佛。汝反稱無。五逆重殃自貽永劫)後漢中原未之有信(彈曰虛詞太過)魏晉夷虜信者一分(彈曰。禮樂衣冠晉朝始備。汝既謗言夷虜。中夏是誰)符融托佛齋而起逆逃竄江東。呂光假征胡而叛君跱立西土(彈曰時人嫉融謗云結聚。呂光征還符主國破。遂居河右霸在涼州。亦不由僧叛居西土)降斯已后妖胡滋盛太半雜華(箴曰。慈悲所熏出於末劫惡世。有緣得度正在於斯)搢紳門裡翻受禿丁邪戒。儒士學中倒說妖胡浪語(箴曰。搢紳遵忍辱之服。儒士貴金口之談)曲類哇哥聽之喪本臭同鮑肆過者失香(彈曰。發汝哇聲揚

【現代漢語翻譯】 現代漢語譯本 濁推閔子（Min Zi，人名）。成林的言論沒有事實依據，羽翼的奏章本就虛假，事情太過分了！難道只有那些遵守道義、懷有德行、沒有慾望和需求的人才行嗎？（反駁說：州吁（Zhou Yu，人名）和叔段（Shu Duan，人名）不能遵守道義，夏桀（Xia Jie，人名）和殷紂（Yin Zhou，人名）只貪圖需求。）把寵辱看得如同驚嚇，職位參與朝廷議事。（反駁說：潘崇（Pan Chong，人名）和羿浞（Yi Zuo，人名）不肯把寵辱看得如同驚嚇，季氏（Ji Shi，指魯國權臣季平子家族）和陽貨（Yang Huo，人名）也位列朝廷。）在荊山（Jing Shan，山名）的鼎上攀附昇天的龍，在緱氏（Gou Shi，地名）的壇邊跟隨駕鶴的仙人。瑤池（Yao Chi，神話中的仙境）的王母（Wang Mu，西王母）派遣使者，以完備的禮儀前來朝拜。碧海（Bi Hai，指大海）沒有夷患的神靈，周遊巡視謁見天帝。之所以這樣，是因為在那個時候，共同遵從李（Li，指老子）孔（Kong，指孔子）的教誨。（反駁說：皇帝升龍，那是三皇（San Huang，指中國神話中的三位帝王）的時代。瑤池王母，又是周穆王（Zhou Mu Wang，人名）的時候。算起來，在李老（Li Lao，指老子）未出現之前，孔丘（Kong Qiu，孔子的名）沒有名氣的時候，不應該反而遵從老子的教誨，卻學習孔子的書籍。）而沒有胡人的佛法的緣故。（反駁說：你既然說沒有佛，也不應該有道。）自從漢明帝（Han Ming Di，人名）夜裡睡覺夢見金人，傅毅（Fu Yi，人名）在朝廷上辯論說是胡人的神。（反駁說：周朝的時候佛法沒有傳來，傅毅怎麼會知道有佛？實在是因為先前早就有了，傅氏，得知先祖談論佛，你反而說沒有，五逆的重罪會給你帶來永劫的災難。）後漢（Hou Han，東漢）中原沒有相信的。（反駁說：虛假的言辭太過分了。）魏晉（Wei Jin，指三國魏和晉朝）的夷狄和俘虜相信的只有一分。（反駁說：禮樂衣冠是晉朝才完備的，你既然誹謗說是夷狄和俘虜，那中原是誰？）符融（Fu Rong，人名）依託佛齋而起兵作亂，逃竄到江東。呂光（Lu Guang，人名）假借征討胡人而背叛君主，在西土稱王。（反駁說：當時的人嫉妒符融，誹謗說他結黨營私。呂光征討歸來，符堅（Fu Jian，人名）的國家被攻破，於是佔據河西，在涼州稱霸，也不是因為僧人而叛亂佔據西土。）自從這以後，妖胡更加興盛，大半混雜了華夏。（箴言說：慈悲所薰陶，出於末劫的惡世，有緣得到救度的，正是在這個時候。）士大夫的家裡反而接受了禿頭僧人的邪惡戒律，儒士的學堂里反而講說妖胡的荒謬言語。（箴言說：士大夫遵從忍辱的服飾，儒士看重金口玉言的談吐。）曲調類似哇哇的歌聲，聽了會喪失根本，臭味如同鮑魚店舖，路過的人會失去香味。（反駁說：發出你哇哇的聲音，宣揚

【English Translation】 English version Zhuo Tui Min Zi (Min Zi, a personal name). Cheng Lin's words are without substance. Yu Yi's memorial is inherently false. The matter is excessive! Must it only be those who uphold the Dao, possess virtue, and have no desires or demands? (Rebuttal: Zhou Yu and Shu Duan could not uphold the Dao. Xia Jie and Yin Zhou only craved desires.) Taking favor and disgrace as alarming, their positions participate in court affairs. (Rebuttal: Pan Chong and Yi Zuo were unwilling to take favor and disgrace as alarming. The Ji family and Yang Huo also held positions in court.) On the tripod of Mount Jing (Jing Shan, a mountain name), they cling to the ascending dragon. Beside the altar of Gou Shi (Gou Shi, a place name), they follow the crane-riding immortals. The envoy of the Queen Mother of Yaochi (Yao Chi, a mythical fairyland; Wang Mu, the Queen Mother of the West) arrives with complete rites to pay homage. The spirit of the Blue Sea (Bi Hai, referring to the ocean) without barbarian troubles travels around to visit the Emperor. The reason for this is that at that time, they commonly followed the teachings of Li (Li, referring to Laozi) and Kong (Kong, referring to Confucius). (Rebuttal: The Emperor ascending the dragon was in the era of the Three Sovereigns (San Huang, referring to the three mythical emperors of China). The Queen Mother of Yaochi was in the time of King Mu of Zhou (Zhou Mu Wang, a personal name). Calculating from before Laozi appeared and Confucius was unknown, they should not have followed Laozi's teachings and instead studied Confucius's books.) And it was because there was no barbarian Buddhism. (Rebuttal: Since you say there is no Buddha, there should be no Dao either.) Since Emperor Ming of Han (Han Ming Di, a personal name) dreamed of a golden man at night, Fu Yi (Fu Yi, a personal name) argued in court that it was a barbarian god. (Rebuttal: Buddhism did not come in the Zhou Dynasty, how would Fu Yi know there was a Buddha? It was because it had already existed for a long time, and the Fu family knew that their ancestors spoke of the Buddha. You, on the contrary, say there is none, and the heavy sins of the five rebellious acts will bring you eternal calamity.) The Central Plains of the Later Han (Hou Han, the Eastern Han Dynasty) did not believe it. (Rebuttal: The false words are too excessive.) Only one part of the barbarians and captives of the Wei and Jin (Wei Jin, referring to the Three Kingdoms Wei and Jin Dynasties) believed it. (Rebuttal: Rites, music, clothing, and crowns were only complete in the Jin Dynasty. Since you slander them as barbarians and captives, who is the Central Plains?) Fu Rong relied on Buddhist vegetarianism to start a rebellion and fled to Jiangdong. Lu Guang pretended to conquer the barbarians and betrayed his ruler, establishing himself as king in the Western Lands. (Rebuttal: People at the time were jealous of Fu Rong and slandered him for forming cliques. Lu Guang returned from the conquest, and Fu Jian's country was broken, so he occupied Hexi and dominated Liangzhou. He did not rebel and occupy the Western Lands because of monks.) Since then, the demonic barbarians have become more prosperous, and most of them have mixed with the Chinese. (Admonition: What is nurtured by compassion comes from the evil world of the final kalpa. Those who are destined to be saved are precisely at this time.) The families of the gentry instead accept the evil precepts of bald-headed monks, and the schools of Confucian scholars instead speak the absurd words of demonic barbarians. (Admonition: The gentry follow the clothing of forbearance, and Confucian scholars value the golden words of speech.) The tune is similar to the 'wa wa' song, listening to it will lose the foundation, and the stench is like an abalone shop, and those who pass by will lose the fragrance. (Rebuttal: Emit your 'wa wa' sound, proclaim

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汝鮑肆聽之必知喪本過者寧不失香仰面唾天自受其辱。斯言信兼矣兼)復廣置伽藍壯麗非一(箴曰。造生天之業。種脫苦之因)勞役工匠獨坐泥胡(箴曰。爭運身手儀像聖尊)撞華夏之鴻鐘集蕃僧之偽眾(箴曰。鳴百鍊之神鐘召三千之聖眾)動淳民之耳目。索營私之貨賄(箴曰。感信心之耳目發貪癡之貨賄)女工羅綺剪作淫祀之幡。巧匠金銀散雕舍利之冢(箴曰。女工羅綺造續命之幡。巧匠金銀起碎身之塔)粳粱面米。橫設僧尼之會。香油蠟燭。抂照胡神之堂(箴曰。粳粱米麵爭陳福田之會香油蠟燭求照慈悲之堂)剝削民財割截國貯。朝廷貴臣曾不一悟。良可痛哉(彈曰。朝廷稽古舍俗歸真。崇敬釋門不同邪見)伏惟

陛下定天門之開闔更新寶位。通萬物之屯否再育黔黎。布李老無為之風而民自化。執孔丘愛敬之禮而天下孝慈。且佛之經教妄說罪福(箴曰原教所由。示人斷惡之門。開人行善之路)軍民逃役剃髮隱中。不事二親專行十惡(箴曰。舍二親之恩愛修十善之仁風。忍其小違以成大順)歲月不除奸偽逾甚。臣閱覽書契。爰自庖犧至於漢高。二十九代四百餘君。但聞郊祀上帝(彈曰。員丘南郊不免殺生之咎。豈如佛戒不殺為先。挍量是非斷可知矣)官治民察。未見寺堂銅像建社寧邦。請胡佛邪教退還天竺(

箴曰。緣感則興事濟便息。來往應物隱顯隨時)凡是沙門放歸桑梓。令逃課之黨普樂輸租避役之曹恒忻效力勿度禿小長揖國家(彈曰。昔嚴子陵不拜天子。趙元叔長揖司空。典籍稱其美也。況沙門是出世福田。釋氏為物外高士。欲令拜謁違損處深。理不可也)自足忠臣宿衛宗廟。則大唐廓定作造化之主。百姓無事為羲皇之民(彈曰。造化之世人不輸租。義皇之民鼓腹而臥。聖明在上。豈信崔皓姜斌之詞者乎)臣奕誠惶誠恐(彈曰。事君盡忠言而有信。聞奏不實罪有所歸。誣誷國家終須伏劍。豈惶恐能了耶)謹上益國利民事十有一條如左。謹言(彈曰。如汝所奏損國害民事不可也)。

上秦王論啟

沙門法琳等啟。琳聞情切者其聲必哀。理正者其言必直。是以窮子念達其言。勞人愿歌其事。何者竊見大業末年天下喪亂。二儀墋黷四海沸騰。波振塵飛丘焚原燎。五馬絕浮江之路。七童有平壘之歌。烽燧時警羽檄競馳。關塞多虞刁斗不息。道消德亂運盡數窮轉輸寔繁。頭會箕斂積尸如莽。流血為川。人不聊生物亦勞止。控告無所投骸莫從。百姓苦其倒懸萬國困其無主。豈圖法輪絕響正教陵夷。聖上興吊俗之心順昊天之命。爰舉義旗平一區宇。當時道俗蒙賴華戎胥悅。於是葉天地而通八風。測陰陽而調四序。和邦

【現代漢語翻譯】 現代漢語譯本： 箴言說：因緣感應則事情興起，事情完結則便利停止。來往應物，隱顯隨順時機。凡是沙門放歸故鄉，使逃避賦稅的人普遍樂於輸租，躲避徭役的人恒常歡欣地效力，不要讓那些年輕的沙彌向國家長揖（彈劾說：過去嚴子陵不拜天子，趙元叔長揖司空，典籍稱讚他們的美好品德。何況沙門是出世的福田，釋氏是物外的高士。想要讓他們拜謁，違背損害之處太深，道理上是不可以的）。如果能充分讓忠臣保衛宗廟，那麼大唐就能安定，君王就能成為創造化育的主宰，百姓無事，成為像羲皇時代的百姓一樣（彈劾說：造化之世，百姓不輸租稅；羲皇之民，吃飽喝足就躺臥休息。聖明在上，難道會相信崔皓、姜斌的言論嗎）。臣子我李奕誠惶誠恐（彈劾說：侍奉君王要盡忠言，而且要有信用。奏報不實，罪責有所歸屬。欺騙國家，最終必須伏劍受誅，難道是誠惶誠恐就能了事的嗎）。我謹上奏有益國家、有利人民的十一件事，如左。我謹稟告（彈劾說：像你所奏的這些損害國家、危害人民的事情，是絕對不可以的）。

上奏給秦王的奏議

沙門法琳等啟奏：我法琳聽說情感懇切的人，他的聲音必然哀傷；道理正當的人，他的言語必然正直。因此，窮困的人要表達他的心聲，勞苦的人願意歌頌他的事蹟。為什麼呢？我私下看到大業末年，天下喪亂，天地昏暗，四海沸騰。戰火震盪，塵土飛揚，山丘焚燒，原野燎原。五馬分屍，斷絕了過江的道路；七歲童謠，預示著平定叛亂的歌謠。烽火臺時時告警，傳遞軍情的文書競相奔馳。關塞邊境多有憂患，夜間巡邏的刁斗聲響不停。道義消亡，德行敗壞，氣數已盡，轉運輸送實在繁重，百姓聚在一起商議對策，卻像用箕畚裝土一樣徒勞無功，堆積的屍體像荒野的草莽，流出的鮮血匯成河流。人們無法安生，生物也勞累不堪。控訴無門，屍骸無人收斂。百姓苦於像被倒掛一樣，萬國困於沒有君主。哪裡想到法輪的聲響斷絕，正教衰落。聖上興起吊唁世俗之心，順應昊天的旨意，於是舉起義旗，平定天下。當時道俗蒙受恩澤，華夏和戎狄都感到喜悅。於是傚法天地而通達八方之風，測度陰陽而調和四季的秩序，使國家和諧。

【English Translation】 English version: Aphorism says: When conditions are felt, events arise; when events are completed, convenience ceases. Coming and going in response to things, appearing and disappearing in accordance with the times. All shramanas (Buddhist monks) should be allowed to return to their hometowns, so that those who evade taxes will be universally happy to pay taxes, and those who avoid corvée labor will always be delighted to serve. Do not allow young shramaneras (novice monks) to bow deeply to the state. (The impeachment says: In the past, Yan Ziling did not bow to the emperor, and Zhao Yuanshu bowed deeply to the Sikong (Minister of Works); the classics praised their virtues. Moreover, shramanas are fields of merit beyond the world, and the Shis (Buddhists) are lofty scholars outside of worldly affairs. To make them bow would be deeply contrary and harmful, which is unreasonable.) If loyal ministers are fully able to guard the ancestral temples, then the Great Tang will be stable, and the ruler will become the master of creation and transformation. The people will have nothing to do and will be like the people of the time of Xi Huang (mythical emperor) (The impeachment says: In the age of creation and transformation, the people did not pay taxes; the people of Xi Huang patted their bellies and slept. With sagacity above, how could one believe the words of Cui Hao and Jiang Bin?) I, Li Yi, am truly fearful and apprehensive (The impeachment says: Serving the ruler requires loyalty and trustworthiness. If the report is untrue, the responsibility for the crime lies with you. Deceiving the state will ultimately require execution by sword; how can fear and apprehension resolve this?) I respectfully submit eleven matters that benefit the country and the people, as listed on the left. I respectfully report (The impeachment says: Matters like those you have reported, which harm the country and harm the people, are absolutely unacceptable.)

Memorial Presented to the Prince of Qin

Shramana (Buddhist monk) Falin and others report: I, Falin, have heard that those whose emotions are sincere, their voices must be sorrowful; those whose principles are correct, their words must be upright. Therefore, the poor want to express their feelings, and the laborers want to sing of their deeds. Why? I have privately seen that in the late years of the Daye (reign era of Emperor Yang of Sui Dynasty), the world was in chaos, heaven and earth were darkened, and the four seas were boiling. The flames of war shook, dust flew, hills burned, and fields were scorched. The five horses dismembered, cutting off the road across the river; the seven-year-old ballad foretold the song of pacifying the rebellion. Beacon towers constantly warned, and documents conveying military information raced back and forth. There were many worries at the border passes, and the sound of night patrols never ceased. Morality declined, virtue decayed, the destiny was exhausted, and transportation was truly burdensome. The people gathered together to discuss countermeasures, but it was as futile as using baskets to carry soil, and the accumulated corpses were like the weeds in the wilderness, and the blood that flowed formed rivers. People could not live in peace, and living beings were exhausted. There was nowhere to appeal, and no one collected the corpses. The people suffered as if they were hung upside down, and the nations were troubled by the lack of a ruler. Who would have thought that the sound of the Dharma wheel (Buddhist teachings) would cease, and the true teachings would decline. The Holy One arose with a heart to mourn the customs of the world, and followed the mandate of Hao Tian (Heaven), and then raised the banner of righteousness and pacified the world. At that time, both Daoists (religious people) and laity received grace, and both the Han (Chinese) and Rong (barbarians) were pleased. Thus, he emulated heaven and earth to connect the winds of the eight directions, measured yin and yang to harmonize the order of the four seasons, and harmonized the country.

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國敘人倫。功蓋補天神侔立極。降雲雨而生育。開日月以照臨。發之以聲明。紀之以文物。恩沾行葦化洽蟲魚。方欲重述九疇再敷五教。興石渠之學布庠序之風。遠紹軒羲近同文景。功業永隆不知手之舞之足之蹈之者矣。竊見傅弈所上之事。披覽未遍五內分崩。尋讀始週六情破裂。嗚呼。邪言惑正魔辯逼真。猶未足聞諸下愚。況欲上干天聽。但奕職居時要物望所知。何容不近人情無辜起惡。然其文言淺陋事理不詳。辱先王之典謨傷人倫之風軌。何者。夫人有言言必有中。夫子曰。一言同理則天下歸之。一事乖常則妻子背叛。觀弈所上之事。括其大都窮其始末。乃罔冒闕庭處多。毀辱聖人甚切。如奕此意。本欲因茲自媒茍求進達。實未能益國利人。竟是惑弄朝野。然。

陛下應天順時。握圖受箓。赴萬國之心。當一人之慶。扶危救世之力。夷兇靜難之功。固以威蓋前王聲高往帝。爰復存心三寶留意福田。預是出家之人莫不感戴天澤。但由僧等不能遵奉戒行酬報國恩。無識之徒非違造罪。致令傅弈陳此惡言。躄踴痛心投骸無地。然僧尼有罪甘受極刑。恨奕輕辱聖人。言詞切害。深恐邪見之者因此行非。案春秋魯莊公七年夏四月。恒星不見夜明如日。即佛生時之瑞應也。然佛有真應二身權實兩智三明八解五眼六通。神

【現代漢語翻譯】 現代漢語譯本： 他以國君的身份敘述人倫綱常，功績之大，如同補天之神，又如奠定天地根基一般。他降下雲雨滋養萬物，開創日月照耀大地。用聲音來傳播教化，用禮樂文物來規範社會。恩澤遍及行葦之草，教化普及到蟲魚之類。正要重新闡述《尚書》中的九疇大法，再次推廣五教倫理。興辦石渠閣的學術，推廣庠序學校的風尚。遠則傚法軒轅黃帝和伏羲氏，近則比肩漢文帝和漢景帝。功業將永遠興盛，人們高興得手舞足蹈，不知如何表達自己的喜悅。

我私下裡看到了傅弈所上的奏章，才看了一部分就感到五臟六腑都要崩裂。全部讀完之後，更是六情皆傷。唉！邪惡的言論迷惑正道，魔鬼的辯論逼真難辨，這尚且不應該讓那些見識淺薄的人聽到，更何況是進呈給皇上您呢？只是傅弈身居要職，是眾人所知的人物，怎麼能不顧及人情，無緣無故地製造事端呢？然而他的文章言辭淺薄，事理不詳，侮辱了先王的典章制度，傷害了人倫道德的風尚。為什麼這麼說呢？因為人說的話一定要符合常理。孔子說：『一句話符合道理，天下人就會歸順他。』一件事違背常理，妻子兒女都會背叛他。縱觀傅弈所上的奏章，概括其主要內容，追究其始末，都是在冒犯朝廷，多處詆譭聖人。像傅弈這樣的用意，本想借此自我吹噓，茍且地謀求陞遷，實際上不能夠有益於國家和人民，最終只會迷惑朝廷和民間。然而，

陛下您順應天命，掌握國家大權，承受上天的符箓，符合萬民的願望，當此一人之慶。您有扶危濟世的力量，有平定兇亂的功勞，您的威望超過了以往的君王，聲名高於過去的帝王。您又一心護持佛法僧三寶（Buddha, Dharma, Sangha），關注修福的田地，因此出家之人沒有不感戴您的恩澤的。但是由於僧侶們不能夠遵守戒律，報答國家的恩情，不明事理的人違背佛法，造作罪業，才導致傅弈陳述這些惡毒的言論。我們悲痛欲絕，恨不得粉身碎骨。然而僧尼有罪，甘願接受極刑，只是痛恨傅弈輕率地侮辱聖人，言辭尖刻地傷害佛法。我深恐持有邪見的人因此做出不合乎法度的事情。查閱《春秋》，魯莊公七年夏四月，恒星消失不見，夜晚明亮如白晝，這就是佛陀（Buddha）降生時的瑞相啊。佛陀（Buddha）有真身和應身兩種身，權智和實智兩種智慧，三明（Trividya）八解脫（Eight Deliverances），五眼（Five Eyes）六神通（Six Supernatural Powers），神通廣大。

【English Translation】 English version: He narrates human ethics as a ruler, his merits are as great as the gods who mended the sky and established the foundation of the world. He sends down clouds and rain to nurture all things, and opens the sun and moon to illuminate the earth. He propagates teachings with sound, and regulates society with rites and music. His grace extends to the reeds and grasses, and his teachings spread to insects and fish. He is about to restate the Nine Categories (Jiuchou) from the Book of Documents and further promote the Five Teachings (Wujiao). He promotes the scholarship of the Shiqu Pavilion and spreads the customs of the Xiangxu schools. In the distance, he emulates Xuanyuan Huangdi and Fuxi, and in the near, he is comparable to Emperor Wen and Emperor Jing of the Han Dynasty. His achievements will be eternally prosperous, and people are so happy that they dance with their hands and feet, not knowing how to express their joy.

I have privately seen the memorial presented by Fu Yi, and I felt that my internal organs were about to collapse after reading only a part of it. After reading it all, all six emotions were injured. Alas! Evil words confuse the right path, and the devil's arguments are deceptively true. This should not be heard by those with shallow knowledge, let alone presented to Your Majesty? It's just that Fu Yi holds an important position and is a well-known figure. How can he disregard human feelings and create incidents for no reason? However, his writing is shallow and the reasoning is unclear, insulting the decrees of the former kings and harming the customs of human ethics. Why do I say this? Because what people say must conform to common sense. Confucius said, 'If a word conforms to reason, the people of the world will submit to him.' If a thing violates common sense, wives and children will betray him. Looking at Fu Yi's memorial, summarizing its main content and tracing its beginning and end, it is all about offending the court and slandering the sages in many places. Fu Yi's intention was to use this to boast and seek promotion, but in reality, it cannot benefit the country and the people, and will only confuse the court and the people. However,

Your Majesty, you follow the mandate of heaven, hold the power of the state, and receive the talismans of heaven, in accordance with the wishes of the people, celebrating the joy of one person. You have the power to help the endangered and save the world, and the merit of pacifying the fierce and quelling the difficulties. Your prestige exceeds that of the previous kings, and your reputation is higher than that of the past emperors. You also wholeheartedly protect the Three Jewels (Buddha, Dharma, Sangha) and pay attention to the field of cultivating blessings, so those who have left home are grateful for your grace. However, because the monks cannot abide by the precepts and repay the country's kindness, ignorant people violate the Dharma and commit sins, which led Fu Yi to present these malicious words. We are heartbroken and wish we could be crushed to pieces. However, if monks and nuns are guilty, they are willing to accept extreme punishment, but they hate Fu Yi for rashly insulting the sages and harming the Dharma with sharp words. I am deeply afraid that those who hold wrong views will therefore do things that are not in accordance with the law. According to the Spring and Autumn Annals, in the fourth month of summer in the seventh year of Duke Zhuang of Lu, the fixed stars disappeared and the night was as bright as day, which was an auspicious sign when the Buddha (Buddha) was born. The Buddha (Buddha) has two bodies, the true body and the response body, two wisdoms, expedient wisdom and real wisdom, Three Vidyas (Trividya), Eight Deliverances (Eight Deliverances), Five Eyes (Five Eyes), and Six Supernatural Powers (Six Supernatural Powers), with great supernatural powers.

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曰不可思議。法號心行處滅。其道也。運眾聖于泥洹。其力也。接下凡於苦海。自後漢明帝永平三年。夢見金人以來。像教東流靈瑞非一。具在漢魏諸史姚石等書。至如道安道立之輩。圖澄羅什之流。並有高行深解。當世名僧。盡被君王識知貴勝崇重。自五百餘年已來。寺塔遍於九州。僧尼溢於三輔。並由時君敬信朝野歸心。像教興行於今不絕者。寔荷人王之力也。世間君臣父子。猶謂恩澤難酬昊天不報。況佛是眾生出世慈父。又為凡聖良醫。欲抑而挫之罪而辱之。不可得也。仰尋如來智出有無。豈三皇能測。力包造化。非二儀可方。昔吳太宰嚭問孔丘曰。夫子聖人歟。孔子對曰。丘博識強記。非聖人也。又問。三王聖人歟。對曰。三王善用智勇。聖非丘所知。又問。五帝聖人歟。對曰。五帝善用仁信。聖亦非丘所知。又問。三皇聖人歟。對曰。三皇善用時。聖亦非丘所知。太宰大駭曰。然則孰為聖人乎。夫子動容有間曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。若三王五帝必是大聖。孔丘豈容隱而不說。便有匿聖之愆以此挍量。推佛為大聖也。老子西升經云。吾師化游天竺善入泥洹。符子云。老氏之師名釋迦文。直就孔老經書。師敬佛處文證不少。豈奕一人所能謗讟。昔公孫

龍著堅白論。罪三皇非五帝。至今讀之。人猶切齒。以為前鑒。良可悲夫。

主上至聖欽明。方欲放馬休牛軾閭封墓。興皇王之風。開釋老之化。狂簡之說尤可焚之。若言帝王無佛則大治年長。有佛則虐政祚短者。案堯舜獨治不及子孫。夏殷周秦王政數改。蕭墻內起逆亂相尋。爾時無佛何因運短。但琳預居堯世。日用莫知。在外見不便事。恐蕃國遠聞。謂華夏無識。夫子曰。言滿天下無口過。行滿天下無怨惡。言之者欲使無罪。聞之者足以自誡。傅弈出言不遜。聞者悉驚。有穢國風特損華俗。謹錄丹款冒以啟聞。伏惟。

大王殿下。天挺英靈自然岐嶷。風神穎越器局含弘。好善為樂邁彼東平。溫易是歡更方西楚。加以阿衡百揆式序六條。德既褰羅仁兼裂網。開康莊之第。坐荀卿之賓。起修竹之園。宴文雅之客。莫不詩極緣情而賦窮體物。信可譽形朝野美貫前英者焉。但琳等內顧闕如方圓寡用。念傅弈下愚之甚。愧凡僧禿丁之呵。惡之極也。罪莫大焉。自尊盧赫胥已來。天地開闢之後。未有如奕之狂悖也。不任斷骨痛心之至。謹錄奕害事。輒述鄙詞。件答如左。塵黷威嚴伏增殞絕。謹啟。

奕云。海內勤王者少。樂私者多。乃外事胡佛內生邪見。剪剃髮膚回換衣服。出臣子之門。入僧尼之戶。立謁王

【現代漢語翻譯】 現代漢語譯本：龍著（姓名，或指作者）撰寫了《堅白論》（哲學辯論），詆譭三皇而非推崇五帝。至今讀到這篇文章，人們仍然咬牙切齒，把它當作前車之鑑。這真是可悲啊！

當今皇上聖明，正想停止戰事，讓百姓休養生息，提倡厚葬，興復古代聖王之風，弘揚佛道教化。像傅弈這樣狂妄簡略的言論尤其應該焚燬。如果說帝王不信佛就能天下大治、壽命長久，信佛就會暴虐亡國，那麼考察堯舜的統治，他們都未能將帝位傳給子孫。夏、商、周、秦各朝，王位更迭頻繁，宮廷內亂不斷。那時沒有佛教，為何國運如此短促？只是因為但琳（人名）身處堯舜時代，卻每日習用而不自知。在外看到一些不便之事，恐怕邊遠國家聽聞，認為華夏無人知曉。孔子說：『言論能傳遍天下，卻沒有一句錯話；行為能傳遍天下，卻沒有一件壞事。』進言的人希望自己沒有罪過，聽取意見的人足以用來警戒自己。傅弈出言不遜，聽者無不震驚，玷污國家風氣，損害華夏習俗。我謹將這些情況記錄下來，冒昧地向您稟告。請您明察。

大王殿下，您天生英明，自然聰慧，風度神采超凡脫俗，器量胸懷寬廣弘大。您以行善為樂，勝過東平王（指漢明帝之子劉蒼，以好善聞名）；您性情溫和，喜歡接納賢才，勝過西楚霸王（指項羽，以剛猛著稱）。再加上您任用賢能，使各項政務井然有序。您的恩德像大網一樣覆蓋一切，您的仁慈像裂開的漁網一樣使魚兒得以逃生。您開設寬敞的府邸，款待像荀卿（荀子）一樣的賓客；您修建茂盛的竹園，宴請文人雅士。大家無不詩歌抒發真情實感，文章窮盡事物的形態。實在可以稱讚您德行美好，朝野聞名，美名超越前代英傑。只是但琳等人反省自身，才能不足，用處不大。想到傅弈的下愚至極，慚愧我們這些僧人的無能。我們對他的厭惡達到了極點，他的罪過也大到了極點。自從尊盧氏、赫胥氏以來，天地開闢之後，沒有像傅弈這樣狂妄悖逆的人。我們悲憤至極，謹將傅弈的罪行記錄下來，並陳述我們的看法，逐條回覆如下。冒犯您的威嚴，我們更加惶恐不安。謹稟。

傅弈說：『國內勤于王事的人少，貪圖私利的人多。』他表面上反對佛教，內心卻產生邪見，剃除頭髮，更換服裝，離開臣子的家門，進入僧尼的門戶，設立朝見國王的儀式。

【English Translation】 English version: Long Zhuo (name, or refers to the author) wrote 'Jian Bai Lun' (a philosophical debate), denigrating the Three Sovereigns and not praising the Five Emperors. Even now, when people read this article, they gnash their teeth, taking it as a warning from the past. It is truly lamentable!

Our current Emperor is sagacious and wise, and intends to cease warfare, allowing the people to rest and recuperate, advocating generous burials, reviving the ways of ancient sage kings, and promoting the teachings of Buddhism and Taoism. The wild and simplistic statements of someone like Fu Yi should especially be burned. If it is said that emperors who do not believe in Buddhism will have great governance and long lives, while those who believe in Buddhism will be tyrannical and have short reigns, then consider the rule of Yao and Shun, who both failed to pass their thrones to their descendants. The Xia, Shang, Zhou, and Qin dynasties all experienced frequent changes of rulers and constant internal strife. At that time, there was no Buddhism, so why were their reigns so short? It is simply because Dan Lin (name) lives in the era of Yao and Shun, yet uses it daily without realizing it. Seeing some inconvenient things from the outside, he fears that distant countries will hear of it and think that China is ignorant. Confucius said: 'Words that can spread throughout the world without a single fault; actions that can spread throughout the world without a single grievance.' Those who offer advice hope to be without sin, and those who listen to advice can use it to warn themselves. Fu Yi's disrespectful words have shocked all who have heard them, defiling the national customs and harming the Chinese traditions. I respectfully record these matters and presumptuously report them to you. Please consider them carefully.

Your Royal Highness, you are naturally intelligent and wise, with extraordinary demeanor and broad-mindedness. You take pleasure in doing good, surpassing the King of Dongping (referring to Liu Cang, son of Emperor Ming of Han, known for his love of good); you are gentle and welcoming, surpassing the Hegemon of Western Chu (referring to Xiang Yu, known for his strength). In addition, you employ capable officials, making all affairs well-organized. Your kindness covers everything like a large net, and your benevolence is like a torn fishing net, allowing the fish to escape. You open spacious residences to entertain guests like Xun Qing (Xun Zi); you build lush bamboo gardens to host literary gatherings. Everyone expresses their true feelings in poetry and exhausts the forms of things in prose. It can truly be said that your virtue is beautiful, your reputation is known throughout the court and the countryside, and your fame surpasses that of previous heroes. However, Dan Lin and others reflect on themselves and find their talents lacking and their usefulness limited. Thinking of Fu Yi's extreme ignorance, we are ashamed of our incompetence as monks. Our hatred for him has reached its peak, and his sins are also at their greatest. Since the time of the Zunlu and Hexu clans, after the creation of heaven and earth, there has never been anyone as arrogant and rebellious as Fu Yi. We are extremely grieved and respectfully record Fu Yi's crimes and state our views, replying to each point below. Offending your majesty, we are even more terrified. Respectfully submitted.

Fu Yi said: 'There are few in the country who are diligent in serving the king, and many who are greedy for personal gain.' He outwardly opposes Buddhism, but inwardly generates evil views, shaving his hair, changing his clothes, leaving the doors of subjects, entering the homes of monks and nuns, and establishing rituals for seeing the king.

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庭坐看膝下。不忠不孝聚結連房。且佛在西域。言妖路遠。舍親逐財畏壯慢老。重富強而輕貧弱。愛少美而賤耆年。以幻惑而作藝能。以矯誑而為宗旨。然佛為一姓之家鬼也。作鬼不兼他族。豈可催驅生漢供給死胡。賤此明珠貴彼魚目。違離嚴父而敬他人。何有跪十個泥胡而為卿相。置一盆殘飯得作帝王。據佛邪說不近人情。且佛猾稽。大言不及栴孟。奢侈造作罪深桀紂。入家破家入國破國者。對曰夫出家者內辭親愛外舍官榮。志求無上菩提。愿出生死苦海。所以棄朝宗之服。披福田之衣。行道以報四恩。立德以資三有。此其之大意也。若言佛為胡鬼。僧是禿丁者。案孔老經書漢魏已來內外史籍。略引孔老師敬佛處。文證如左。以答邪人。冀其伏罪。道士法輪經言。若見沙門思念無量。愿早出身以習佛真。

又云。若見佛圖思念無量。當愿一切普入法門。

太上清凈消魔寶真安志智慧本願大戒上品經四十九愿云。若見沙門尼。當愿一切明解法度得道如佛。

老子升玄經云。天尊告道陵。使往東方詣佛受法。

道士張陵別傳云。陵在鵠鳴山中。供養金像轉讀佛經。升玄又云。東方如來遣善勝大士。詣太上曰。如來聞子為張陵說法。故遣我來看子。語張陵曰。卿隨我往詣佛所。當令子得見所未見

{ "translations": [ "現代漢語譯本：\n\n閑坐庭院，看著膝下的子孫。不忠不孝之徒聚集在一起，形成家族。況且佛在西域（指古代印度），路途遙遠，言語怪誕。他們捨棄親人而追逐錢財，畏懼強壯的人而怠慢年老的人，看重富強而輕視貧弱，喜愛年輕美貌的而輕賤年老體衰的。他們用虛幻的伎倆來賣弄才能，用虛假的謊言作為宗旨。然而，佛只是一個姓氏的家族鬼神罷了。做鬼神不兼顧其他種族，怎麼可以驅使活著的漢人來供養死去的胡人？把明珠看得很賤，把魚眼看得很貴重。背離了嚴厲的父親而去尊敬其他人。怎麼會有跪拜十個泥塑的胡人就能成為卿相，擺放一盆殘羹冷飯就能當上皇帝的事情呢？依據佛教的邪說，不近人情。況且佛狡猾輕浮，大話連栴檀樹的邊都沾不上，奢侈的建造，罪惡深重超過了夏桀和商紂。進入人家就使人家破敗，進入國家就使國家破敗。對此，辯駁說：出家的人，內心告別親人的愛，外在捨棄官職的榮耀，立志追求無上的菩提（覺悟），希望脫離生死苦海。所以拋棄朝拜的服飾，穿上象徵積福的袈裟，通過修行來報答四重恩情（父母恩、眾生恩、國土恩、三寶恩），樹立德行來資助三有（欲有、色有、無色有）。這才是出家的主要意義。如果說佛是胡人的鬼，僧人是禿頭的男人，那麼查閱孔子、老子的經書，以及漢魏以來的各種史籍，略微引用孔子老師尊敬佛陀的地方，文字證據如下，用來回答這些邪惡之人，希望他們能夠認罪服法。《道士法輪經》說：『如果見到沙門（出家修道的人），應當思念無量，愿早日脫離塵世，學習佛陀的真理。』", "又說：『如果見到佛圖（佛像），應當思念無量，應當希望一切眾生普遍進入佛法之門。』", "《太上清凈消魔寶真安志智慧本願大戒上品經》第四十九愿說：『如果見到沙門尼（出家修道的女子），應當希望一切眾生明白理解佛法，證得佛果，如同佛陀一樣。』", "《老子升玄經》說：天尊告訴道陵，讓他前往東方，到佛那裡接受佛法。", "《道士張陵別傳》說：張陵在鵠鳴山中，供養佛像，誦讀佛經。《升玄經》又說：東方如來派遣善勝大士，前往太上老君那裡說：『如來聽說您為張陵說法，所以派我來看望您。』告訴張陵說：『您隨我前往佛陀那裡，當讓您得見您未曾見過的景象。』" ], "english_translations": [ "English version:\n\nSitting idly in the courtyard, watching the descendants at my knees. The unfaithful and unfilial gather together, forming a family. Moreover, the Buddha is in the Western Regions (ancient India), the journey is far, and the language is strange. They abandon their relatives to pursue wealth, fear the strong and neglect the old, value the rich and powerful and despise the poor and weak, love the young and beautiful and despise the old and frail. They use illusory tricks to show off their talents, and use false lies as their doctrine. However, the Buddha is just a family ghost of one surname. As a ghost, he does not care for other races, so how can he drive the living Han people to provide for the dead barbarians? They treat pearls as cheap and value fish eyes as precious. They abandon their strict father and respect others. How can kneeling to ten mud statues of barbarians make one a high official, or placing a bowl of leftovers make one an emperor? According to the evil doctrines of Buddhism, it is inhumane. Moreover, the Buddha is cunning and frivolous, and his boastful words do not even touch the edge of sandalwood trees. His extravagant constructions are more sinful than Jie of Xia and Zhou of Shang. Entering a family, he causes the family to be ruined; entering a country, he causes the country to be ruined. In response, it is argued: Those who leave home, inwardly bid farewell to the love of relatives, and outwardly abandon the glory of officialdom, aspiring to seek supreme Bodhi (enlightenment), hoping to escape the sea of suffering of birth and death. Therefore, they abandon the attire of court worship, put on the kasaya (robe) symbolizing the accumulation of blessings, and repay the fourfold kindness (kindness of parents, kindness of sentient beings, kindness of the country, and kindness of the Three Jewels) through practice, and establish virtue to support the three realms of existence (the desire realm, the form realm, and the formless realm). This is the main meaning of leaving home. If it is said that the Buddha is a barbarian ghost and the monks are bald men, then consult the scriptures of Confucius and Laozi, as well as various historical records since the Han and Wei dynasties, and briefly cite the places where Confucius' teacher respected the Buddha, with textual evidence as follows, to answer these evil people, hoping that they will confess their sins and submit to the law. The 'Daoist Dharma Wheel Sutra' says: 'If you see a Shramana (one who has left home to cultivate the Way), you should contemplate immeasurable thoughts, and wish to leave the world early to learn the truth of the Buddha.'" "It also says: 'If you see a Buddha image (Buddha-tū), you should contemplate immeasurable thoughts, and should wish that all beings universally enter the gate of the Dharma.'", "The 'Supreme Pure Elimination of Demons, Precious True Anzhi, Wisdom Original Vow, Great Precept, Superior Sutra' says in its forty-ninth vow: 'If you see a Shramani (a female who has left home to cultivate the Way), you should wish that all beings clearly understand the Dharma, attain the Way like the Buddha.'", "The 'Laozi Ascending Mystery Sutra' says: The Celestial Venerable told Daoling to go to the East and receive the Dharma from the Buddha.", "The 'Separate Biography of Daoist Zhang Ling' says: Zhang Ling, in Mount Huming, made offerings to Buddha images and recited Buddhist scriptures. The 'Ascending Mystery Sutra' also says: The Tathagata of the East sent the Great Being Good Victory to the Supreme Lord, saying: 'The Tathagata heard that you are expounding the Dharma for Zhang Ling, so he sent me to visit you.' He told Zhang Ling: 'You follow me to the Buddha's place, and I will let you see what you have not yet seen.'" ] }

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聞所未聞。陵即禮大士。隨往佛所。

老子西升經云。吾師化游天竺善入泥洹。智慧觀身大戒經云。道學當念游大梵流影宮禮佛。

升玄經云。若有沙門欲來聽經觀齋。供主不得計飲食費遏截不聽。當推置上坐道士經師自在其下。升玄又云。道士設齋供。若比丘來者可推為上坐。好設供養道士經師自在其下。若沙門尼來聽法者。當穩處安置推為上座。供主如法供養。不得遮止。

化胡經云。愿采優曇花。愿燒栴檀香。供養千佛身。稽首禮定光。又云。佛生何以晚。泥洹一何早。不見釋迦文。心中常懊惱。

靈寶消魔安志經云。道以齋為先。勤行當作佛(新本並改云勤行登金闕)故設大法橋。普度諸人物。

老子大權菩薩經云。老子是迦葉菩薩。化游震旦。

靈寶法輪經云。葛仙公生始數日。有外國沙門。見仙公禮拜。抱持而語仙公父母曰。此兒是西方善思菩薩。今來漢地教化眾生。當遊仙道白日昇天。仙公自語弟子云。吾師姓波閱宗。字維那訶。西域人也。

仙人請問眾聖難經云。葛仙公告弟子曰。吾昔與釋道徴竺法開張太鄭思遠等四人。同時發願。道徴法開。二人愿為沙門。張太鄭思遠愿為道士。仙公起居注云。於時生在葛尚書家。尚書年逾八十。始有此一子。時有沙

【現代漢語翻譯】 現代漢語譯本： 這些都是聞所未聞的事情。陵即禮大士（菩薩名）於是跟隨他前往佛陀所在之處。

《老子西升經》中說：『我的老師化身遊歷天竺（印度），善於進入泥洹（涅槃）。』《智慧觀身大戒經》中說：『修道之人應當想著遊歷大梵流影宮，禮拜佛陀。』

《升玄經》中說：『如果有沙門（出家僧侶）想要來聽經、觀看齋會，供養的主人不得因為顧慮飲食費用而阻止，應當安排他們坐在上座，道士經師則在他們之下。』《升玄經》又說：『道士設齋供養，如果有比丘（出家男眾）前來，可以推舉他坐上座，好好地設供養，道士經師則在他們之下。如果有沙門尼（出家女眾）前來聽法，應當妥善安排她們的位置，推舉她們坐上座，供養的主人應當如法供養，不得阻止。』

《化胡經》中說：『我願採摘優曇花（稀有之花），我願焚燒栴檀香（名貴之香），供養千佛之身，稽首禮拜定光佛（過去佛之一）。』又說：『佛陀降生為何如此晚？涅槃為何如此早？不能見到釋迦文佛（現世佛），心中常常懊惱。』

《靈寶消魔安志經》中說：『道以齋戒為先，勤奮修行當作佛（新版本改為勤奮修行登上金闕）。』所以設立大法橋，普遍度化各種人物。

《老子大權菩薩經》中說：『老子是迦葉菩薩（過去七佛之一），化身遊歷震旦（中國）。』

《靈寶法輪經》中說：『葛仙公（道教人物）出生才幾天，有外國沙門見到仙公就禮拜，抱著他告訴仙公的父母說：『這個孩子是西方善思菩薩，現在來到漢地教化眾生，應當遊歷仙道，白日昇天。』仙公自己告訴弟子說：『我的老師姓波閱宗，字維那訶，是西域人。』

《仙人請問眾聖難經》中說：『葛仙公告訴弟子說：『我過去與釋道徴、竺法開、張太、鄭思遠等四人，同時發願。道徴、法開二人愿為沙門，張太、鄭思遠愿為道士。』《仙公起居注》中說：『當時出生在葛尚書家，尚書年過八十，才有了這一個兒子。當時有沙…』

【English Translation】 English version: These are things that have never been heard of. Ling Ji Li Bodhisattva (name of a Bodhisattva) then followed him to where the Buddha was.

The Laozi Xisheng Jing (Scripture of Laozi's Western Ascension) says: 'My teacher transformed and traveled to Tianzhu (India), adept at entering Nirvana.' The Wisdom of Observing the Body and Great Precepts Sutra says: 'Those who cultivate the Dao should contemplate traveling to the Great Brahma Shadow Palace to pay homage to the Buddha.'

The Shengxuan Jing (Scripture of Ascending Mystery) says: 'If there are shamen (monks) who wish to come to listen to the scriptures and observe the vegetarian feast, the host should not refuse them due to concerns about food expenses. They should be given the upper seat, with Daoist masters and scripture teachers below them.' The Shengxuan Jing also says: 'If Daoists hold a vegetarian feast, and if bhikshus (ordained monks) come, they may be given the upper seat and well provided for, with Daoist masters and scripture teachers below them. If shamenis (nuns) come to listen to the Dharma, they should be given a stable place and given the upper seat. The host should provide offerings according to the Dharma and should not prevent them.'

The Huahu Jing (Scripture of the Conversion of the Barbarians) says: 'I wish to pick udumbara flowers (rare flowers), I wish to burn chandana incense (precious incense), to offer to the bodies of a thousand Buddhas, bowing in homage to Dipankara Buddha (one of the past Buddhas).' It also says: 'Why was the Buddha's birth so late? Why was Nirvana so early? Not seeing Shakyamuni Buddha (the present Buddha) causes constant distress in my heart.'

The Lingbao Xiaomo Anzhi Jing (Scripture of the Pacification of Demons and Establishing the Will of Lingbao) says: 'The Dao takes vegetarianism as the priority, diligent practice will make one a Buddha (new versions change it to diligent practice ascends to the Golden Palace).' Therefore, a great Dharma bridge is established to universally deliver all kinds of people.

The Laozi Daquan Bodhisattva Jing (Scripture of Laozi as the Bodhisattva of Great Power) says: 'Laozi is Kashyapa Buddha (one of the seven past Buddhas), transformed and traveling in Zhendan (China).'

The Lingbao Falun Jing (Scripture of the Dharma Wheel of Lingbao) says: 'When Ge Xian Gong (a Daoist figure) was only a few days old, a foreign shamen saw Xian Gong and bowed to him, holding him and telling Xian Gong's parents: 'This child is the Western Good Thought Bodhisattva, now come to Han China to teach sentient beings, he should travel the path of immortality and ascend to heaven in broad daylight.' Xian Gong himself told his disciples: 'My teacher's surname is Bo Yuezong, his given name is Weinahe, he is a person from the Western Regions.'

The Xianren Qingwen Zhongsheng Nan Jing (Scripture of the Immortals Asking About the Difficulties of the Sages) says: 'Ge Xian Gong told his disciples: 'In the past, I and Shi Daozheng, Zhu Fakai, Zhang Tai, Zheng Siyuan, and four others, simultaneously made vows. Daozheng and Fakai vowed to become shamen, Zhang Tai and Zheng Siyuan vowed to become Daoists.' The Xian Gong Qiju Zhu (Record of the Daily Life of Xian Gong) says: 'At that time, he was born into the family of Ge Shangshu, the Shangshu was over eighty years old, and only then did he have this one son. At that time, there was a sha...'

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門。自稱天竺僧。於市大買香。市人怪問僧曰。我昨夜夢見善思菩薩下生葛尚書家。吾將此香浴之。到生時僧至燒香。右繞七匝禮拜恭敬。沐浴而止。仙公請問上經云。與沙門道士言則志於道。上品大戒經挍量功德品云。施佛塔廟得千倍報。佈施沙門得百倍報。升玄內教經云。或復有人。平常之時不肯作福。見沙門道士說法勸善。了無從意云云。

道士陶隱居。禮佛文一卷。

智慧本願本戒上品經曰。施散佛僧中食塔寺。一錢已上皆二萬四千倍。功少報多。世世賢明玩好不絕。七祖皆得入無量佛國。

仙。公請問經云。復有凡人行是功德。愿為沙門道士大博士。至後生便為沙門。大學佛法為眾法師。

復有一人。見沙門道士齋靜讀經。乃笑曰。彼向空吟經。欲何希耶。虛腹日中一食。此罪人耳。道士乃慈心喻之。故執意不釋。死入地獄考毒五苦。

仙公請問經云。五經儒俗之業。道佛各嘆其教大歸善也。

太上靈寶真一勸誡法輪妙經云。吾歷觀諸天。從無數劫來。見道士百姓男子女人。已得無上正真之道。高仙真人自然。十方佛皆受前世勤苦求道。不可稱計。

法輪妙經云。道言。夫轉輪不滅。得還生人中。大智慧明達者。從無數劫來。學已成真人高仙自然。十方佛者莫

不從行業所致也。

右錄道經師敬佛文如前。

案周書異記云。周昭王即位二十四年甲寅歲四月八日。江河泉池忽然泛漲。井水皆溢出。宮殿人舍山川大地。咸悉震動。其夜五色光氣入貫太微。遍於西方盡作青紅色。周昭王問太史蘇由。是何祥也。由對曰。有大聖人。生於西方。故現此瑞。昭王曰。于天下何如。由曰。即時無他。一千年外聲教被及此土。昭王即遣鐫石記之。埋在南郊天祠前。當此之時。佛初生王宮也。穆王即位三十二年。見西方數有光氣。先聞蘇由所記。知西方有聖人處世。穆王不達其理。恐非周道所宜。即與相國呂侯。西入會諸侯于塗山。以禳光變。當此之時。佛久已處世。至穆王五十二年壬申歲二月十五日平旦。暴風忽起。發損人舍。傷折樹木。山川大地。皆悉震動。午後天陰雲黑。西方有白虹十二道。南北通過連夜不滅。穆王問太史扈多曰。是何徴也。對曰。西方有大聖人滅度。衰相現耳。穆王大悅曰。朕常懼於彼。今已滅度朕何憂也。當此之時。佛入涅槃。

史錄曰。吳太宰嚭問于孔子曰。孰為聖人乎。孔子曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。

右錄孔書稱歎佛文如前。

弈云。僧尼六十已下。簡使作民。則

【現代漢語翻譯】 不由行業所導致。

右邊記錄的道經師敬佛文如前文所示。

根據《周書異記》記載，周昭王即位第二十四年甲寅歲四月八日，江河泉池忽然氾濫上漲，井水都溢了出來，宮殿人舍、山川大地，全都震動。當晚，五色光氣貫入太微星，遍佈西方，全部呈現青紅色。周昭王問太史蘇由：『這是什麼祥兆？』蘇由回答說：『有大聖人，生於西方，所以顯現這種祥瑞。』昭王問：『對天下有什麼影響？』蘇由說：『暫時沒有其他影響，一千年后他的聲教會傳播到這片土地。』昭王於是命人鐫刻石碑記錄此事，埋在南郊天祠前。當時，是佛陀初生於王宮的時候。穆王即位第三十二年，看到西方多次出現光氣，想起之前蘇由的記錄，知道西方有聖人出世。穆王不明白其中的道理，擔心不符合周朝的道統，於是與相國呂侯一起，向西到塗山會見諸侯，以禳解光變。當時，佛陀已經在世很久了。到穆王第五十二年壬申歲二月十五日清晨，忽然颳起暴風，損壞房屋，折斷樹木，山川大地，全都震動。午後天陰雲黑，西方出現十二道白虹，南北貫通，連夜不滅。穆王問太史扈多：『這是什麼徵兆？』扈多回答說：『西方有大聖人滅度，衰敗之相顯現了。』穆王非常高興地說：『我一直擔心他，現在他已經滅度，我還有什麼可擔心的呢？』當時，是佛陀入涅槃的時候。

史書記錄說，吳太宰嚭問孔子說：『誰是聖人呢？』孔子說：『西方之人有聖者，不用治理而能不亂，不用言語而能自信，不用教化而能自行，浩蕩廣大，民眾無法形容他。』

右邊記錄的孔書稱讚佛陀的文字如前文所示。

奕云：僧尼六十歲以下，篩選出來讓他們做平民。

【English Translation】 It is not caused by the industry itself.

The text of Daoist priests and teachers revering the Buddha, as recorded on the right, is as before.

According to the 'Records of Strange Events in the Zhou Dynasty', in the twenty-fourth year of King Zhao of Zhou's reign, the year Jia-yin, on the eighth day of the fourth month, rivers, springs, and pools suddenly flooded and rose, and well water overflowed. Palaces, residences, mountains, rivers, and the earth all shook. That night, five-colored auspicious light penetrated Taiwei (a constellation), spread throughout the west, and all turned blue-red. King Zhao of Zhou asked the Grand Historian Su You, 'What is this auspicious sign?' Su You replied, 'A great sage is born in the west, so this auspicious sign appears.' King Zhao asked, 'What will be the impact on the world?' Su You said, 'There will be no other impact for now, but after a thousand years, his teachings will spread to this land.' King Zhao then ordered a stone tablet to be engraved to record this event and buried it in front of the Heavenly Shrine in the southern suburbs. At that time, it was when the Buddha was first born in the royal palace. In the thirty-second year of King Mu's reign, he saw auspicious light in the west several times and remembered Su You's previous record, knowing that a sage had appeared in the west. King Mu did not understand the reason and worried that it was not in accordance with the Zhou dynasty's orthodoxy, so he went west with the Chancellor of State, Marquis Lü, to meet the feudal lords at Tushan to dispel the ominous light. At that time, the Buddha had already been in the world for a long time. In the fifty-second year of King Mu's reign, the year Ren-shen, on the fifteenth day of the second month, at dawn, a violent wind suddenly arose, damaging houses and breaking trees. Mountains, rivers, and the earth all shook. In the afternoon, the sky was overcast and dark, and twelve white rainbows appeared in the west, running north and south, not disappearing all night. King Mu asked the Grand Historian Hu Duo, 'What is this omen?' Hu Duo replied, 'A great sage in the west has passed away, and the signs of decline are appearing.' King Mu was very pleased and said, 'I have always been worried about him, but now that he has passed away, what do I have to worry about?' At that time, it was when the Buddha entered Nirvana (extinction).

Historical records say that Wu Taizai Pi asked Confucius, 'Who is a sage?' Confucius said, 'There is a sage among the people of the West, who can maintain order without governing, who can be trusted without speaking, and who can act on his own without being taught. He is vast and boundless, and the people cannot describe him.'

The text from the Confucian books praising the Buddha, as recorded on the right, is as before.

Yi Yun: Monks and nuns under the age of sixty should be selected and made commoners.

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兵強人眾。

弈云。寺多僧眾。損費為甚。絓是寺舍。請給孤老貧民無宅義士。三萬戶州唯置一寺。草堂土塔以安經像。遣胡僧二人傳示胡法。

奕云。西域胡者。惡泥而生。便事泥瓦。今猶毛臊。人面而獸心。土梟道人。驢騾四色。貪逆之惡種。佛生西方。非中國之正俗。蓋妖魅之邪氣。

弈云。庖犧已下一十五代。父子君臣。立忠立孝。守道履德。生長神州。得華夏正氣。人皆淳樸。以世無佛故也。

弈云。秦起秦仲。三十五世。六百三十八年。

弈云。帝王無佛。則大治年長。有佛則虐政祚短。自庖犧已下。二十九代。而無佛法。君明臣忠。國祚長久。

弈云。未有佛前。人民淳和。世無篡逆。

弈云。佛來漢地。有損無益。

弈云。趙建武時。有道人張光反。梁武時僧光反。況今僧尼二十萬眾。須早廢省。

一答廢省僧尼事者。

對曰。夫形跡易察而真偽難明。自非久處。未可知矣。昔遠法師答桓玄書云。經教所述凡有三科。一者禪思入微。二者諷味遺典。三者興建福業。然有興福之人。不存禁戒。而跡非阿練者。或有多誦經文諷詠不絕。而不能暢說義理者。或有年已宿長。雖無三科可紀。而體性貞正。不犯大非者。以此挍量。取捨難辯。案

【現代漢語翻譯】 現代漢語譯本 兵力強大，人數眾多。 弈云（人名）說：寺廟僧侶眾多，耗費巨大。到處都是寺廟。請把寺廟分給無家可歸的孤寡老人和貧困百姓，以及有道義的人。三萬戶的州只設置一座寺廟，用草堂土塔來安放經書佛像。派遣兩名胡僧來傳播胡人的佛法。 弈云（人名）說：西域的胡人，在污泥中出生，就喜歡泥瓦。現在還像毛髮一樣粗野，人面獸心。是土梟一樣的道人，驢騾四色混雜。是貪婪悖逆的惡種。佛出生在西方，不是中國的正統風俗，是妖魅的邪氣。 弈云（人名）說：從庖犧（伏羲）之後的一十五代，父子君臣，樹立忠義孝道，遵守道義履行德行，生長在神州大地，得到華夏的正氣，人們都很淳樸，因為世上沒有佛的緣故。 弈云（人名）說：秦國從秦仲開始，經歷了三十五世，六百三十八年。 弈云（人名）說：帝王沒有信奉佛教，國家就能夠得到大治，年壽長久；有佛，那麼暴虐的政治就會導致短命。從庖犧（伏羲）之後，二十九代沒有佛法，君主賢明臣子忠誠，國家長治久安。 弈云（人名）說：在沒有佛教之前，人民淳樸和睦，世上沒有篡位叛逆的事情。 弈云（人名）說：佛來到漢地，只有損害沒有益處。 弈云（人名）說：趙建武年間，有道人張光造反。梁武帝時期，有僧人僧光造反。更何況現在有僧尼二十萬之眾，必須及早廢除裁減。 以下是對於廢除裁減僧尼這件事的回答： 回答說：人的外在形跡容易觀察，而真假卻難以辨明。如果不是長期相處，是無法知道的。過去遠法師回答桓玄的書信中說，經書教義所描述的，大概有三個方面：一是禪思入微，二是諷誦研習經典，三是興建福業。然而有興建福業的人，卻不遵守戒律；有外表不像苦行僧的人；或者有多人誦讀經文，諷詠不絕，卻不能通暢地解說義理；或者有年紀已經很大，雖然沒有這三個方面可以稱道的，但是體性貞正，不犯大的過錯。用這些來衡量，取捨很難分辨。根據...

【English Translation】 English version Strong troops and a large population. Yi Yun (person's name) said: 'Temples have many monks, which is a great waste. Temples are everywhere. Please give the temples to homeless, widowed, elderly, poor people, and righteous individuals. In a prefecture with 30,000 households, establish only one temple, using thatched huts and earthen pagodas to house the scriptures and Buddha images. Send two foreign monks to propagate the foreign Buddhist teachings.' Yi Yun (person's name) said: 'The foreigners from the Western Regions are born in mud and are fond of mud and tiles. They are still uncivilized, with human faces but the hearts of beasts. They are like owl-like Daoists, with donkeys and mules of various colors mixed together. They are the evil seed of greed and rebellion. Buddha was born in the West, not in the proper customs of China. It is the evil energy of demons.' Yi Yun (person's name) said: 'From Paoxi (Fuxi) onwards for fifteen generations, fathers and sons, rulers and ministers, established loyalty and filial piety, upheld the Dao and practiced virtue, grew up in the divine land, and received the righteous energy of China. People were simple and honest because there was no Buddha in the world.' Yi Yun (person's name) said: 'The Qin state, starting from Qin Zhong, lasted for thirty-five generations, six hundred and thirty-eight years.' Yi Yun (person's name) said: 'If emperors do not believe in Buddhism, the country will be well-governed and have a long reign. If there is Buddhism, then tyrannical politics will lead to a short reign. From Paoxi (Fuxi) onwards, for twenty-nine generations without Buddhism, the rulers were wise and the ministers were loyal, and the country was peaceful and prosperous for a long time.' Yi Yun (person's name) said: 'Before Buddhism came, the people were simple and harmonious, and there were no usurpations or rebellions in the world.' Yi Yun (person's name) said: 'The arrival of Buddha in the Han land has brought only harm and no benefit.' Yi Yun (person's name) said: 'During the Jianwu era of the Zhao dynasty, the Daoist Zhang Guang rebelled. During the reign of Emperor Wu of the Liang dynasty, the monk Seng Guang rebelled. Moreover, there are now 200,000 monks and nuns, so they must be abolished and reduced as soon as possible.' The following is a response to the matter of abolishing and reducing monks and nuns: The response is: 'A person's outward appearance is easy to observe, but the truth is difficult to discern. Unless one has been with them for a long time, it is impossible to know. In the past, Dharma Master Yuan replied to Huan Xuan's letter, saying that the scriptures and teachings describe roughly three aspects: first, profound meditation; second, reciting and studying the classics; and third, building meritorious deeds. However, there are those who build meritorious deeds but do not observe the precepts; there are those who do not appear to be ascetics; or there are many who recite the scriptures and chant incessantly but cannot fluently explain the meaning; or there are those who are already old and have no commendable aspects in these three areas, but whose nature is upright and who do not commit major offenses. Using these to measure, it is difficult to distinguish what to take and what to discard. According to...'

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出家功德經云。度一人出家。勝起寶塔至於梵天。何者人能弘道自利利他。潔己立身津樑七世。請有罪者依法苦治。無過者為國行道。

一答毀寺。給民草堂安像。

對曰。法流漢地五百餘年。寺舍僧尼積世來有。龕塔堂殿皆是先代興營。房宇門廊都由信心起造。或為存歿二親。及往生七世。求將來勝報。種見在福田。咸出彼好心。非佛僧課立。書云。成功不毀。故子產不毀伯夷之廟。夫子謂之仁人。況佛為三界良田四生父母。唯可供養不可毀除。佛雖去世法付人王。伏惟

陛下。再造生民重興佛道。即是如來大檀越主。請遵漢明永平之化。近同文帝開皇之時。

一答西域胡者。人面獸心。貪逆惡種。佛生西方。妖魅邪氣者。

對曰。案史記歷帝王儉目錄及陶隱居年紀等云。庖犧氏蛇身人首。大庭氏人身牛頭。女媧氏亦蛇身人頭秦仲衍鳥身人面。夏禹生於西羌。文王亦生西羌。簡狄吞燕卵而生偰伯禹剖母胸背而出。伊尹托自空桑。元氏魏主亦生夷狄。然並應天明命。或南面稱孤。或君臨萬國。雖可生處僻陋形貌鄙粗。而各御天威人懷聖德。老子亦托牧母。生自下凡。何得以所出庸賤而無聖者乎。夫子云。君子居之。何陋之有。信哉斯言也。僉曰。有道則尊。豈簡高下。故知聖應無方。

【現代漢語翻譯】 現代漢語譯本 《出家功德經》中說：『度一人出家，勝過建造寶塔直至梵天。』什麼樣的人能夠弘揚佛法，既利益自己又利益他人，潔身自好，成為七世的津樑？請對有罪的人依法嚴懲，無罪的人為國家修行。

一問：毀壞寺廟，把寺廟的土地分給百姓建造房屋，安置佛像。

回答：佛法傳入漢地已經五百多年了，寺廟僧尼是累世積攢下來的。佛龕、佛塔、殿堂都是前代興建的，房屋門廊都是由信徒發心建造的，有的是爲了已故的父母，有的是爲了往生的七世親人，祈求將來獲得好的果報，種植當下的福田，都是出於他們美好的心願，不是佛或僧人強行規定的。《尚書》上說：『成功不毀。』所以子產不毀壞伯夷的廟宇，孔子稱讚他為仁人。何況佛是三界的良田，四生的父母，只可以供養，不可以毀壞。佛雖然去世了，但佛法託付給了人王。希望陛下能夠再造百姓，重興佛道，就是如來的大檀越主（最大的施主）。請遵循漢明帝永平年間的教化，傚法北周文帝開皇年間。

一問：西域的胡人，人面獸心，是貪婪叛逆的惡種。佛出生在西方，是妖魅邪氣。

回答：查閱史書《史記》、《歷帝王儉目錄》以及陶隱居的《年紀》等書，上面說：庖犧氏是蛇身人首，大庭氏是人身牛頭，女媧氏也是蛇身人頭，秦仲衍是鳥身人面，夏禹出生在西羌，周文王也出生在西羌，簡狄吞食燕卵而生下偰，伯禹剖開母親的胸背而出生，伊尹寄身於空桑。元氏魏主也出生在夷狄。然而他們都應天命，或者南面稱孤（當皇帝），或者君臨萬國。雖然出生的地方偏僻簡陋，形貌鄙俗粗陋，但各自擁有上天的威嚴，人們懷有聖人的德行。老子也託身于牧母，降生於下凡。怎麼能因為他們出身卑賤就認為他們沒有聖德呢？孔子說：『有君子居住，有什麼簡陋的呢？』這話確實是真理啊！大家說：『有道就值得尊敬，哪裡會因為地位高低而有所簡擇呢？』所以知道聖人的應化是沒有固定方位的。

【English Translation】 English version The Sutra of the Merit of Renunciation says: 'Causing one person to renounce the world surpasses building a pagoda up to the Brahma heaven.' What kind of person can propagate the Dharma, benefiting both themselves and others, maintaining purity and integrity, and becoming a bridge for seven generations? Please punish the guilty according to the law, and let the innocent practice the Dharma for the benefit of the country.

Question: Destroy temples and distribute the land to the people to build houses and place Buddha statues.

Answer: The Dharma has flowed into the Han lands for over five hundred years. Temples and monks have accumulated over generations. Shrines, pagodas, halls, and palaces were all built by previous generations. Houses and gates were all built by the faithful, some for deceased parents, some for the rebirth of seven generations of relatives, seeking good rewards in the future, and planting fields of merit in the present. All of this comes from their good intentions, not imposed by the Buddha or monks. The Book of Documents says: 'Success should not be destroyed.' Therefore, Zichan did not destroy the temple of Boyi, and Confucius praised him as a benevolent person. Moreover, the Buddha is the good field of the three realms and the parents of the four kinds of beings, and should only be offered to, not destroyed. Although the Buddha has passed away, the Dharma is entrusted to the human king. I hope that Your Majesty can rebuild the people and revive the Buddhist path, and become the great dānapati (benefactor) of the Tathagata. Please follow the teachings of Emperor Ming of the Yongping era, and emulate Emperor Wen of the Kaihuang era of the Northern Zhou Dynasty.

Question: The Hu (barbarians) of the Western Regions have human faces but the hearts of beasts, and are greedy and rebellious evil seeds. The Buddha was born in the West, and is a demonic and evil influence.

Answer: According to historical records such as the Records of Emperors and Kings and Tao Hongjing's Chronicles, Fuxi had the body of a snake and the head of a human, Diting had the body of a human and the head of an ox, Nüwa also had the body of a snake and the head of a human, Qin Zhongyan had the body of a bird and the face of a human, Xia Yu was born in Xiqiang, and King Wen of Zhou was also born in Xiqiang. Jian Di swallowed a swallow's egg and gave birth to Xie, and Boyu was born by cutting open his mother's chest and back. Yi Yin entrusted himself to Kongsang. The Wei ruler of the Yuan clan was also born among the barbarians. However, they all responded to the mandate of heaven, either facing south and claiming to be alone (becoming emperor), or ruling over all nations. Although the places where they were born were remote and humble, and their appearances were vulgar and crude, they each possessed the majesty of heaven, and people cherished the virtues of sages. Lao Tzu also entrusted himself to a shepherdess and was born into the mortal world. How can we say that they have no saintly virtues because of their humble origins? Confucius said: 'Where a gentleman dwells, what rudeness is there?' These words are indeed true! Everyone says: 'Those who have the Dao are respected, how can we discriminate based on high or low status?' Therefore, we know that the manifestation of sages has no fixed direction.

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隨機而現。尋釋迦祖禰。蓋千代輪王之孫。剎利王之太子。期兆斯訃物感則形出三千世界之中央。南閻浮提之大國。垂教設方。但以利益眾生為本。若言生在羌胡出自戎虜便為惡者。太昊文命皆非聖人。老子文王不足師敬。案地理志西域傳言。西胡者但是蔥嶺已東。三十六國。不關天竺佛生之地。若知妄說。何罪之深。若不知浪言。死有餘責。

一答。庖犧已下二十九代。父子君臣立忠立孝。守道履德。稟華夏正氣者。對曰。史記淮南等云。黃帝時。蚩尤銅頭鐵額。作亂天下。與黃帝戰于阪泉。以登帝位。蚩尤逆命。復戰涿鹿之野。凡經五十二戰。顓頊時。又誅三苗於左洞庭右彭蠡。汲塳竹書云。舜囚堯于平陽。取之帝位。今見有囚堯城。舜又與有苗戰于丹水之浦。堯上射九日落其烏羽(楚詞十日代出流金鑠石)繳大風于青丘。斬修蛇于洞庭。戮封豕于大澤。殺九癭于洶水。尚書云。洪水滔天懷山襄陵。黎民阻饑百姓昏墊禹時百姓各以其心。而柏穀子退耕於野。三苗不修德政。禹親滅之。夏桀之居。左河濟右太華。伊闕在其南。羊腸背其北。焚皇圖殺龍逢。囚成湯縱妹嬉。修政(不仁湯放滅之)湯凡九征。二十七戰。大旱七年。河洛竭流。銷金爛石。高宗伐鬼方。三年殷紂辛迷惑姐已。恣十惡之害。流五虐之刑

【現代漢語翻譯】 現代漢語譯本： 隨機顯現。追尋釋迦牟尼佛（釋迦祖禰，佛教創始人）的根源。他乃是千代輪王（轉輪聖王，擁有統治世界的理想君主）的後裔，剎帝利王（Kshatriya，印度教種姓制度中的第二等級，武士和統治者）的太子。預示著祥瑞的徵兆，感應萬物而顯現其形於三千世界（佛教宇宙觀中的一個大千世界）的中央，南閻浮提（Jambudvipa，我們所居住的這個世界）的大國。他垂教設方，但以利益眾生為根本。如果說他生在羌胡（古代對中國西部少數民族的稱呼），出自戎虜（古代對中國北方少數民族的蔑稱），便是邪惡之人，那麼太昊（中國神話中的一位古老帝王）和周文王（文命，周朝的奠基者）便都不是聖人，老子（道家創始人）和周文王也不值得我們師法敬仰。查閱《地理志·西域傳》所言，西胡（古代對西域地區的泛稱）只是蔥嶺（Pamir Mountains）以東的三十六國，與天竺（India）佛陀出生之地無關。如果明知故妄說，那罪過有多深重？如果不知情而胡亂言語，死後也難辭其咎。

一問：從庖犧（伏羲，中國神話中的一位古老帝王）之後到二十九代，父子君臣都立忠立孝，守道履德，秉承華夏正氣的人，請回答。 答：根據《史記》、《淮南子》等記載，黃帝（中國神話中的一位古老帝王）時期，蚩尤（中國神話中的一位部落首領）銅頭鐵額，作亂天下，與黃帝在阪泉（Banquan）交戰，黃帝因此登上帝位。蚩尤違抗天命，又在涿鹿（Zhuolu）之野交戰。總共經歷了五十二戰。顓頊（中國神話中的一位古老帝王）時期，又在左洞庭（Dongting Lake）右彭蠡（Poyang Lake）誅滅三苗（古代部落）。《汲冢竹書》（Ji Zhong Bamboo Annals）記載，舜（中國神話中的一位古老帝王）將堯（中國神話中的一位古老帝王）囚禁在平陽（Pingyang），奪取了他的帝位。現在還能看到囚禁堯的城池。舜又與有苗（古代部落）在丹水（Danshui River）的岸邊交戰。堯向上射落九個太陽，使其烏鴉羽毛墜落（楚辭中說十個太陽交替出現，流金鑠石），用箭射擊青丘（Qingqiu）的大風。在洞庭（Dongting Lake）斬殺修蛇（巨蛇），在大澤（Daze）誅殺封豕（巨豬），在洶水（Xiongshui River）殺死九癭（九個頭的怪物）。《尚書》（Shangshu）記載，洪水滔天，淹沒山丘，百姓飢餓困苦。禹（中國神話中的一位古老帝王）時期，百姓各懷私心，柏穀子（Baiguzi）隱退到鄉野耕作。三苗不修德政，禹親自將其滅亡。夏桀（Xia Jie，夏朝最後一位君主）居住的地方，左邊是黃河和濟水，右邊是太華山（Mount Taihua），伊闕（Yique）在其南邊，羊腸坂（Yangchang Slope）在其北邊。他焚燒皇圖，殺死龍逢（Longfeng），囚禁成湯（Cheng Tang，商朝的建立者），放縱妹喜（Meixi）。修政（不仁義，成湯放逐並滅亡了他）。成湯總共進行了九次征伐，二十七次戰鬥。大旱七年，黃河和洛水乾涸，銷金爛石。高宗（Gaozong，商朝的一位君主）征伐鬼方（Guifang），三年才取得勝利。殷紂辛（Yin Zhouxin，商朝最後一位君主）迷惑于妲己（Daji），恣意進行十惡不赦的罪行，施行五種殘酷的刑罰。

【English Translation】 English version: Appearing randomly. Seeking the origin of Shakyamuni Buddha (Shijia Zuni, the founder of Buddhism). He is a descendant of a Chakravarti Raja (Thousand-generation Wheel-Turning King, an ideal monarch who rules the world), the crown prince of a Kshatriya king (Kshatriya, the second rank in the Hindu caste system, warriors and rulers). Auspicious omens foretold his arrival, and his form manifested in response to all things in the center of the three thousand worlds (a major chiliocosm in Buddhist cosmology), in the great country of Jambudvipa (the world we live in). He imparted teachings and established methods, with the fundamental aim of benefiting all sentient beings. If it is said that he was born among the Qianghu (ancient name for ethnic minorities in western China), originating from the Ronglu (ancient derogatory term for ethnic minorities in northern China), and is therefore an evil person, then Taihao (a legendary ancient emperor in Chinese mythology) and King Wen of Zhou (Wenming, the founder of the Zhou Dynasty) would not be sages, and Laozi (the founder of Taoism) and King Wen of Zhou would not be worthy of our emulation and respect. According to the 'Geography Records: Western Regions,' the Western Hu (ancient general term for the Western Regions) are only the thirty-six kingdoms east of the Pamir Mountains, and are unrelated to the land of India where the Buddha was born. If one knowingly speaks falsely, how deep is the sin? If one speaks recklessly out of ignorance, one will be held accountable even after death.

Question: From Paoxi (Fuxi, a legendary ancient emperor in Chinese mythology) onwards for twenty-nine generations, who were the fathers, sons, rulers, and ministers who established loyalty and filial piety, upheld the Way and practiced virtue, and possessed the righteous spirit of the Chinese nation? Please answer. Answer: According to the 'Records of the Grand Historian,' 'Huainanzi,' and other records, during the time of the Yellow Emperor (a legendary ancient emperor in Chinese mythology), Chi You (a tribal leader in Chinese mythology) had a bronze head and an iron forehead, causing chaos in the world. He fought with the Yellow Emperor at Banquan, and the Yellow Emperor ascended to the throne as a result. Chi You defied Heaven's mandate and fought again in the wilderness of Zhuolu. In total, they fought fifty-two battles. During the time of Emperor Zhuanxu (a legendary ancient emperor in Chinese mythology), the Sanmiao (ancient tribes) were exterminated on the left side of Dongting Lake and the right side of Poyang Lake. The 'Ji Zhong Bamboo Annals' record that Shun (a legendary ancient emperor in Chinese mythology) imprisoned Yao (a legendary ancient emperor in Chinese mythology) in Pingyang and seized his throne. The city where Yao was imprisoned can still be seen today. Shun also fought with the Youmiao (ancient tribes) on the banks of the Danshui River. Yao shot down nine suns, causing their crow feathers to fall (the Chu Ci says that ten suns appeared alternately, melting metal and scorching stones), and shot the great wind in Qingqiu with arrows. He killed the Xiu Serpent (giant snake) in Dongting Lake, exterminated the Fengshi (giant boar) in Daze, and killed the Jiuying (nine-headed monster) in Xiongshui River. The 'Shangshu' records that the floodwaters were滔天, submerging hills, and the people were hungry and distressed. During the time of Yu (a legendary ancient emperor in Chinese mythology), the people each had their own selfish desires, and Baiguzi retired to the countryside to farm. The Sanmiao did not cultivate virtuous governance, and Yu personally destroyed them. Xia Jie (the last ruler of the Xia Dynasty) resided in a place with the Yellow River and the Ji River on the left, and Mount Taihua on the right, Yique to the south, and Yangchang Slope to the north. He burned the imperial charts, killed Longfeng, imprisoned Cheng Tang (the founder of the Shang Dynasty), and indulged Meixi. He cultivated governance (but was unbenevolent, so Cheng Tang banished and destroyed him). Cheng Tang conducted a total of nine campaigns and twenty-seven battles. There was a severe drought for seven years, the Yellow River and the Luo River dried up, melting metal and scorching stones. Gaozong (a ruler of the Shang Dynasty) campaigned against Guifang and only succeeded after three years. Yin Zhouxin (the last ruler of the Shang Dynasty) was infatuated with Daji, indulging in ten heinous crimes and implementing five cruel punishments.

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。剖賢人之心。刳孕婦之腹。囚文王禁箕子。周武王伐紂于牧野。血流漂杵。誅之鹿臺。王親射紂。躬懸頭太白之旗。而夷齊非之。不食其粟。孔子曰。武盡美矣。未盡善也。武王之世三監作亂。成王之日二叔流言。宣王六月出征詩云。薄伐獫狁至於太原。采薇遣戌役云。北有獫狁之難。西有昆夷之患。采𦬊又云。宣王南征。

對曰。上來所道。並是三皇已下三王之時。必能守道履德懷忠奉孝。爾時無佛足可清平。何為世世興師兵戈不息。至於毒流百姓殃及無辜。乃為姚石慕容永嘉之世。豈名蕩蕩無為之時。邪見失言一何謬矣。

一答。秦仲已下三十五世六百餘年者。對曰。史記云。自殷已前。諸侯不可得而譜。為多失次第年代難知。故尚書但以甲子為次第。而無年月者。良以史闕不記也。邪見乃始於秦仲迄於二世。有六百餘年者。一往似長。出何的證。案春秋已前。秦本未有。春秋已來始有秦伯。當春秋時秦仲時漸霸。但是周之小邑。孝王之世。令非子放馬于汧渭之間。不承天命。未有正朔。曾孫秦仲。宣王之世。始受車馬侍御之臣。仲孫襄公以送平王東遷。進爵為伯。文公已下始見史記。自茲訖滅。不過二百餘年。史記竹書及陶公年紀。皆云。秦無歷數周世陪臣。故隱居列之在諸國之下。何因得有年

【現代漢語翻譯】 現代漢語譯本： 剖開賢人的心，剖開孕婦的肚子，囚禁文王，囚禁箕子。周武王在牧野討伐紂王，血流成河，木杵都漂了起來。在鹿臺誅殺了紂王。武王親自射殺紂王，親自將紂王的頭懸掛在太白旗上。伯夷和叔齊對此表示反對，不吃周朝的糧食。孔子說：『武王的做法盡善盡美了，但還沒有達到完美的境界。』武王時期，三監作亂；成王時期，二叔散佈謠言。周宣王六月出兵征討，詩經上說：『輕裝討伐獫狁（xiǎn yǔn，中國古代北方民族），到達太原。』《采薇》中遣送戍卒的詩句說：『北方有獫狁的禍患，西方有昆夷（kūn yí，中國古代西部民族）的憂患。』《采𦬊》又說：『宣王南征。』 回答說：上面所說的，都是三皇（suān huáng，中國上古時期三位君主的合稱）以下三王（sān wáng，指夏禹、商湯、周文王）的時代。如果能夠遵守道義，履行德行，懷有忠心，奉行孝道，那時即使沒有佛，也足以天下太平。為什麼世世代代興兵打仗，戰火不息，以至於禍害百姓，殃及無辜？像姚秦、後趙、西燕這些動亂的時代，怎麼能稱得上是清靜無為的時代呢？這種邪見謬論實在太荒謬了！ 提問：秦仲（qín zhòng）以下三十五世，六百多年，是怎麼回事？回答說：《史記》記載，殷朝以前，諸侯的世系難以考證，因為很多都失了次序，年代難以知曉。所以《尚書》只用甲子（jiǎ zǐ，中國古代用來紀年的一種方法）來排序，而沒有年月，是因為史書缺失，沒有記載。你的邪見是從秦仲開始到秦二世，有六百多年，這說法乍一聽好像很長，有什麼確鑿的證據嗎？查閱《春秋》以前的史書，秦國本來沒有。《春秋》以後才開始有秦伯（qín bó）。當春秋時期，秦仲時期漸漸強大，但只是周朝的一個小城邑。周孝王時期，命令非子（fēi zǐ）在汧（qiān）水和渭（wèi）水之間養馬。秦國沒有承受天命，沒有自己的歷法。秦仲的曾孫襄公（xiāng gōng）因為護送周平王東遷，被晉升爲伯爵。文公（wén gōng）以下的史事才開始見於史記。從那時到秦國滅亡，不過二百多年。《史記》、《竹書紀年》以及陶弘景（táo hóng jǐng）的《年紀》，都說秦國沒有曆法，是周朝的陪臣，所以隱居在諸侯國之下。怎麼可能有六百多年呢？

【English Translation】 English version: Tearing open the hearts of the wise, disemboweling pregnant women, imprisoning King Wen, and confining Jizi (jì zǐ, a virtuous minister of the Shang dynasty). King Wu of Zhou (zhōu wǔ wáng) attacked King Zhou of Shang (shāng zhòu wáng) at Muye (mù yě, a place name), where blood flowed like a river, enough to float pestles. King Zhou was executed at Lutai (lù tái, a place name). King Wu personally shot King Zhou and had his head hung on the Tai Bai (tài bái, Venus) flag. Boyi (bó yí) and Shuqi (shū qí) opposed this, refusing to eat the grain of Zhou. Confucius said, 'King Wu's actions were beautiful, but not perfectly good.' During the reign of King Wu, the Three Guards rebelled; during the reign of King Cheng (chéng wáng), the Two Uncles spread rumors. In the sixth month, King Xuan (xuān wáng) launched a military campaign, as the Book of Songs says, 'Lightly attacking the Xianyun (xiǎn yǔn, ancient northern tribe), reaching Taiyuan (tài yuán, a place name).' The poem 'Cai Wei' (cǎi wēi, a poem title) about sending soldiers to garrison says, 'In the north, there is the trouble of the Xianyun; in the west, there is the worry of the Kunyi (kūn yí, ancient western tribe).' 'Cai Qi' (cǎi qí, a poem title) also says, 'King Xuan marched south.' The answer is: What you mentioned above all happened during the time of the Three Sovereigns (suān huáng, the Three Sovereigns of ancient China) and the Three Kings (sān wáng, referring to Yu of Xia, Tang of Shang, and Wen of Zhou). If they could uphold the Dao, practice virtue, cherish loyalty, and uphold filial piety, then even without the Buddha, the world would be peaceful. Why were there wars and battles generation after generation, causing harm to the people and innocent victims? The times of Yao Qin, Later Zhao, and Western Yan were chaotic. How can they be called times of tranquility and non-action? Such heretical views and misstatements are truly absurd! Question: How could there be thirty-five generations and more than six hundred years from Qin Zhong (qín zhòng) onwards? The answer is: The 'Records of the Grand Historian' states that before the Yin Dynasty, the genealogies of the feudal lords are difficult to verify because many are out of order and the dates are difficult to know. Therefore, the 'Book of Documents' only uses the sexagenary cycle (jiǎ zǐ, a method of recording years in ancient China) for sequencing, without years and months, because the historical records are incomplete. Your heretical view is that from Qin Zhong to the Second Emperor of Qin, there were more than six hundred years. This sounds long at first glance, but what is the conclusive evidence? Looking at the historical records before the 'Spring and Autumn Annals,' the State of Qin did not exist. The State of Qin only began to exist after the 'Spring and Autumn Annals.' During the Spring and Autumn period, the Qin Zhong period gradually became stronger, but it was only a small city of the Zhou Dynasty. During the reign of King Xiao of Zhou (xiào wáng), Fei Zi (fēi zǐ) was ordered to raise horses between the Qian (qiān) and Wei (wèi) rivers. The State of Qin did not receive the mandate of heaven and did not have its own calendar. Xiang Gong (xiāng gōng), the great-grandson of Qin Zhong, was promoted to the rank of Earl because he escorted King Ping of Zhou (píng wáng) to the east. The historical events after Duke Wen (wén gōng) began to appear in the 'Records of the Grand Historian.' From then until the demise of the State of Qin, it was only more than two hundred years. The 'Records of the Grand Historian,' the 'Bamboo Annals,' and Tao Hongjing's (táo hóng jǐng) 'Chronicles' all say that the State of Qin did not have a calendar and was a subordinate of the Zhou Dynasty, so it was ranked below the other feudal states. How could there be more than six hundred years?

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紀。續至胡亥。史記但從厲公列之。一百一年。終於二世。縱有年代。皆附春秋自無別紀。𧹞王之末。秦昭襄王因周微弱。始滅周國僭號稱王。諸史相承。秦惟五世四十九年。齊秘書揚玠史目云。秦自始封至滅。凡三十五世六百餘年者。蓋取始封秦號經六百餘年。非霸統中國經多年也。邪見乃延秦短祚冒上長年。一何虛妄哉。

一答。帝王無佛年長。有佛祚短。自庖犧已下。爰至漢高。二十九代君明臣忠者。

對曰。夫理貴深據。言資實錄。何故庖犧獨治不及子孫。堯舜二君位居五帝。堯則翼善傳聖。舜亦仁盛聖明。如尚書二典論。其化民治道功業最高。民無能名則天之明君也。堯又廢兄自立。其子丹朱不肖。舜父頑母嚚。並止一身不能及嗣。爾時無佛。何不世世相傳遽早磨滅。

隱居年紀云。夏禹治九年。

羿篡十五年　浞篡十二年。

夏皋十一年　夏發十二年。

對曰。書云。舜禹之有天下。巍巍乎其有成功。煥乎其有文章。大禹謨云。禹能卑宮菲食。皂帳綈衣而盡力于溝洫。為民治水。於民有功。若皇天輔德。何為天祚不永。治止九年。勘年紀云。夏后相及少康之世。其臣有窮羿寒浞及風夷淮夷黃夷斟尋等國。並相次作亂。凡二十六年篡夏自立。當時無佛。篡逆由誰。

【現代漢語翻譯】 現代漢語譯本： 紀。延續到胡亥。史記只從厲公將他們排列在一起。一百零一年。到二世而終。即使有年代，也都附在春秋之後，沒有單獨的紀年。𧹞王末年，秦昭襄王因為周朝衰弱，開始滅掉周國，僭越稱王。各史書相沿，秦朝只有五世四十九年。齊國秘書揚玠的史書目錄說，秦朝從開始受封到滅亡，共有三十五世六百多年。這大概是取秦國開始受封的年號，經過六百多年，而不是統一中國經過這麼多年。這種邪見竟然延長秦朝的短祚，冒充長年，多麼虛妄啊。 一答。帝王沒有佛的時候，年壽長；有佛的時候，國祚短。從庖犧氏以下，到漢高祖，二十九代君主賢明，臣子忠誠。 對曰。道理貴在深刻依據，言論貴在真實記錄。為什麼庖犧氏獨自治理，不能傳給子孫？堯舜二位君主位居五帝之列，堯能繼承善道，傳給聖人；舜也仁德興盛，聖明。如《尚書》二典所論，他們教化百姓，治理國家，功業最高。百姓無法形容他們的功德，是上天所認可的明君。堯又廢黜兄長而自立，他的兒子丹朱不成器；舜的父親頑固，母親愚蠢，都只能止於自身，不能傳給後代。那時沒有佛，為什麼不能世世代代相傳，反而這麼早就衰落滅亡？ 《隱居年紀》記載，夏禹治理九年。 羿篡位十五年，浞篡位十二年。 夏皋十一年，夏發十二年。 對曰。《尚書》說，舜禹擁有天下，功績多麼偉大啊，文章多麼光輝啊。《大禹謨》說，禹能住簡陋的宮室，吃粗糙的食物，穿粗布衣服，盡力疏通溝渠，為百姓治理水患，對百姓有功。如果皇天輔助有德之人，為什麼天命不長久，治理只有九年？查閱年紀記載，夏后相和少康的時代，他們的臣子有窮羿、寒浞以及風夷、淮夷、黃夷、斟尋等國，都相繼作亂，總共二十六年篡奪夏朝自立。當時沒有佛，篡逆是由誰引起的？

【English Translation】 English version: Records. Continued until Huhai. The 'Historical Records' only lists them from Duke Li. One hundred and one years. Ended with the Second Emperor. Even if there are dates, they are all attached to the 'Spring and Autumn Annals,' without separate records. At the end of the 𧹞 King's reign, King Zhaoxiang of Qin, due to the weakness of the Zhou Dynasty, began to destroy the Zhou state and presumptuously claimed the title of king. According to various historical records, the Qin Dynasty lasted only five generations and forty-nine years. Yang Jie, the secretary of Qi, stated in his historical catalog that the Qin Dynasty, from its initial enfeoffment to its demise, spanned thirty-five generations and over six hundred years. This probably refers to the Qin state's title lasting over six hundred years from its initial enfeoffment, not the duration of its dominance over China. Such a heretical view extends the short reign of the Qin Dynasty, falsely claiming a long period, how absurd! Answer: Emperors without the Buddha have long lifespans; with the Buddha, the dynasty is short-lived. From Paoxi onwards, up to Emperor Gao of Han, there were twenty-nine generations of enlightened rulers and loyal ministers. Reply: Reason values profound evidence, and speech values factual records. Why did Paoxi rule alone and not pass it on to his descendants? Emperors Yao and Shun held positions among the Five Emperors. Yao was able to inherit goodness and pass it on to sages; Shun was also benevolent, prosperous, and enlightened. As discussed in the 'Two Canons' of the 'Book of Documents,' their achievements in educating the people and governing the country were the highest. The people could not describe their merits, so they were enlightened rulers recognized by Heaven. Yao also deposed his elder brother to establish himself, and his son Danzhu was unworthy. Shun's father was stubborn, and his mother was foolish, both only limited to themselves and unable to pass it on to future generations. At that time, there was no Buddha, so why could it not be passed down from generation to generation, but instead declined and perished so early? 'Annals of Reclusion' records that Yu of Xia ruled for nine years. Yi usurped the throne for fifteen years, and Zhuo usurped it for twelve years. Gao of Xia ruled for eleven years, and Fa of Xia ruled for twelve years. Reply: The 'Book of Documents' says, 'Shun and Yu possessed the world, how great were their achievements, how brilliant were their writings!' The 'Great Plan of Yu' says, 'Yu was able to live in simple palaces, eat plain food, wear coarse clothes, and devote himself to dredging ditches, controlling floods for the people, and had merit for the people.' If August Heaven assists those with virtue, why was the mandate of Heaven not long-lasting, and the rule only lasted nine years? Checking the annals, during the reigns of Emperor Xiang of Xia and Shao Kang, their ministers, including Youqiong Yi, Han Zhuo, and the states of Fengyi, Huaiyi, Huangyi, and Zhenxun, all rebelled one after another, usurping the Xia Dynasty for a total of twenty-six years. At that time, there was no Buddha, so who caused the usurpation and rebellion?

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殷湯治十三年　外丁治三年。

仲壬治四年　大甲治十年。

沃丁治十三年　太戊治十年。

外壬治三年　沃甲治四年。

盤庚治九年　小辛治七年。

對曰。湯仁不殺。開三面之網。放夏桀于鳴條之野。甚有仁德。爾時無佛。何以天曆不長。外丁外壬其年轉促。尚書云。湯行九伐太甲五征。伊尹立湯子勝。又立勝弟仲壬。又放太甲于桐宮。汲蒙書云。伊尹自篡立。后太甲潛出。親殺伊尹而用其子。既稱忠樸之世。爾時無佛。何為釁起蕭墻。君臣無道。

周武王治十一年　懿王三年(絕嗣)。

僖王五年(絕嗣)　頃王六年。

匡王六年　元王八年。

烈王七年　靜王六年。

貞王八年　悼王一百一日。

哀王三月　思王五月。

對曰。武王伐紂。師渡孟津。白魚入舟。應天嘉命謚法曰。克定禍亂曰武。民賴來蘇式閭封墓休牛放馬治致太平。汝言無佛年長。何因祚短。治十一年。懿王僖王更復絕嗣。周武王時無佛。壽祚更窮。子孫披猖須臾運徙。

秦五世六君四十九年。

昭王五年(滅周后始稱王在位五載)。

孝文王式一年　襄王楚三年。

始皇政三十七年　胡亥三年。

殤帝子嬰四十六日。

【現代漢語翻譯】 現代漢語譯本 殷湯統治十三年，外丁統治三年。 仲壬統治四年，大甲統治十年。 沃丁統治十三年，太戊統治十年。 外壬統治三年，沃甲統治四年。 盤庚統治九年，小辛統治七年。 回答說：『商湯有仁德，不濫殺，設三面開闊的網，將夏桀流放到鳴條的荒野，非常有仁德。那時沒有佛，為什麼天命不長久，外丁、外壬的在位時間反而短促？《尚書》記載，商湯進行了九次征伐，太甲進行了五次征伐，伊尹先擁立商湯的兒子太甲，又擁立太甲的弟弟仲壬，又將太甲流放到桐宮。《汲冢書》記載，伊尹曾篡位自立，後來太甲秘密逃出，親自殺了伊尹並任用他的兒子。既然是號稱忠厚樸實的時代，那時沒有佛，為什麼禍亂發生在宮廷內部，君臣都無道呢？』 周武王統治十一年，懿王三年（絕嗣）。 僖王五年（絕嗣），頃王六年。 匡王六年，元王八年。 烈王七年，靜王六年。 貞王八年，悼王一百零一日。 哀王三月，思王五月。 回答說：『周武王討伐商紂，軍隊渡過孟津，白魚躍入船中，這是應和天命的美好徵兆。謚法說：『能平定禍亂的叫做武』。百姓依賴他來複蘇，於是修繕里閭，封墓植樹，休養牛馬，治理達到太平。你說沒有佛，壽命就長久，為什麼周朝的國運反而短促，只統治了十一年？懿王、僖王更是相繼絕嗣。周武王時代沒有佛，壽命和國運更加衰竭，子孫們放縱不羈，王朝的命運迅速轉移。』 秦朝五世六君，共四十九年。 昭王五年（滅亡周朝后開始稱王，在位五年）。 孝文王正式在位一年，襄王楚三年。 始皇政統治三十七年，胡亥統治三年。 殤帝子嬰在位四十六日。

【English Translation】 English version In Tang (Founder of Shang Dynasty) reigned for 13 years, Wai Ding (King of Shang Dynasty) reigned for 3 years. Zhong Ren (King of Shang Dynasty) reigned for 4 years, Da Jia (King of Shang Dynasty) reigned for 10 years. Wo Ding (King of Shang Dynasty) reigned for 13 years, Tai Wu (King of Shang Dynasty) reigned for 10 years. Wai Ren (King of Shang Dynasty) reigned for 3 years, Wo Jia (King of Shang Dynasty) reigned for 4 years. Pan Geng (King of Shang Dynasty) reigned for 9 years, Xiao Xin (King of Shang Dynasty) reigned for 7 years. The answer is: 'Tang (Founder of Shang Dynasty) was benevolent and did not kill indiscriminately, set up nets with three open sides, and exiled Xia Jie (Last ruler of Xia Dynasty) to the wilderness of Mingtiao. He was very virtuous. At that time, there was no Buddha. Why was the mandate of heaven not long, and the reigns of Wai Ding (King of Shang Dynasty) and Wai Ren (King of Shang Dynasty) were short instead? The 'Shangshu' (Book of Documents) records that Tang (Founder of Shang Dynasty) conducted nine campaigns and Tai Jia (King of Shang Dynasty) conducted five expeditions. Yi Yin (advisor) first established Tang's (Founder of Shang Dynasty) son Tai Jia (King of Shang Dynasty), then established Tai Jia's (King of Shang Dynasty) younger brother Zhong Ren (King of Shang Dynasty), and then exiled Tai Jia (King of Shang Dynasty) to Tonggong. The 'Jizhong Book' records that Yi Yin (advisor) once usurped the throne and established himself. Later, Tai Jia (King of Shang Dynasty) secretly escaped, personally killed Yi Yin (advisor) and appointed his son. Since it was called an era of loyalty and simplicity, and there was no Buddha at that time, why did the turmoil arise within the court, and both the ruler and his ministers were immoral?' King Wu of Zhou (Founder of Zhou Dynasty) reigned for 11 years, King Yi (King of Zhou Dynasty) reigned for 3 years (without heir). King Xi (King of Zhou Dynasty) reigned for 5 years (without heir), King Qing (King of Zhou Dynasty) reigned for 6 years. King Kuang (King of Zhou Dynasty) reigned for 6 years, King Yuan (King of Zhou Dynasty) reigned for 8 years. King Lie (King of Zhou Dynasty) reigned for 7 years, King Jing (King of Zhou Dynasty) reigned for 6 years. King Zhen (King of Zhou Dynasty) reigned for 8 years, King Dao (King of Zhou Dynasty) reigned for 101 days. King Ai (King of Zhou Dynasty) reigned for 3 months, King Si (King of Zhou Dynasty) reigned for 5 months. The answer is: 'King Wu of Zhou (Founder of Zhou Dynasty) attacked Zhou (Last ruler of Shang Dynasty), and the army crossed Mengjin. A white fish jumped into the boat, which was a good omen in response to the mandate of heaven. The posthumous title law says: 'One who can quell turmoil is called Wu'. The people relied on him to recover, so he repaired the neighborhoods, sealed tombs and planted trees, rested cattle and horses, and governed to achieve peace. You say that without the Buddha, life is long, but why was the Zhou dynasty's destiny short, only ruling for 11 years? King Yi (King of Zhou Dynasty) and King Xi (King of Zhou Dynasty) even died without heirs. There was no Buddha in the time of King Wu of Zhou (Founder of Zhou Dynasty), and life and national destiny were even more exhausted. The descendants were unruly, and the dynasty's fate shifted rapidly.' The Qin dynasty had five generations and six rulers, totaling 49 years. King Zhao (King of Qin Dynasty) reigned for 5 years (after destroying the Zhou dynasty, he began to call himself king, reigning for 5 years). King Xiaowen (King of Qin Dynasty) formally reigned for 1 year, King Xiang (King of Qin Dynasty) of Chu reigned for 3 years. Emperor Shi Huang (First Emperor of Qin Dynasty) reigned for 37 years, Hu Hai (Second Emperor of Qin Dynasty) reigned for 3 years. Emperor Shang (Third Emperor of Qin Dynasty) Ziying (Last ruler of Qin Dynasty) reigned for 46 days.

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對曰。周顯王五年。秦穆公始霸三十四年。秦權周政。竹書云。自秦仲之前。卒無年世之紀。陶公並云。秦是篡君不依德政。次第不在五運之限。縱年長遠終非帝王。以短為長指虛為實。有何意見。秦時北筑長城備胡。偽殺扶蘇矯立二世。陳勝蟻聚作亂關東。

漢高祖十二年　惠帝七年。

文帝高祖第四子。非嫡。

武帝本膠東王景帝第六子。非嫡。

漢初兇奴入塞。烽火照甘泉宮。南越不賓乃習水戰孝景時。吳楚七國皆反。昭帝崩。立兄子昌邑。王即位二十七日。凡有一千一百二十七罪。霍光廢之。后立宣帝。此時無佛。何為乃爾。

後漢凡十二帝。一百九十五年。

光武三十三年　孝明十八年。

章帝十三年　和帝十七年。

安帝十九年　順帝十九年。

桓帝二十一年　靈帝三十一年。

獻帝三十年。

對曰。後漢書云。光武撥亂反政。明帝致治昇平。民無百里之憂。吏無出門之役。麒麟入囿神鳳棲桐。赤雀文龜蒼烏白鹿。嘉瑞備臻兆民胥慶。垂沕滑磅礴之恩。布通天漏泉之澤。論衡等書並云。後漢嘉祥不慚周夏。汝言有佛祚短。何故長年。

隱居云。自魏皇初元年至蕭齊之末。凡二百八十二歲。

托跋元魏一十七君。

【現代漢語翻譯】 現代漢語譯本 答：周顯王五年，秦穆公開始稱霸的第三十四年，秦國掌握了周朝的政權。《竹書紀年》記載，自秦仲之前，最終沒有年代世系的記載。陶淵明也說，秦是篡位的君主，不遵循德政，朝代更替不在五德始終的規律之內。即使統治時間長遠，最終也不是帝王，以短說長，指虛為實。對此你有什麼看法？秦朝時在北方修築長城以防備匈奴，虛假地殺死扶蘇，矯詔擁立秦二世。陳勝像螞蟻一樣聚集起來作亂于關東。

漢高祖十二年，惠帝七年。

文帝是高祖的第四個兒子，不是嫡子。

武帝是膠東王，景帝的第六個兒子，不是嫡子。

漢朝初期，匈奴入侵邊塞，烽火照亮了甘泉宮。南越不來朝拜，於是練習水戰。孝景帝時，吳楚七國都反叛了。昭帝駕崩，立他哥哥的兒子昌邑王即位，即位二十七天，總共有1127條罪狀，霍光廢黜了他，後來立了宣帝。這個時候沒有佛教，為什麼會這樣呢？

後漢總共有十二位皇帝，一百九十五年。

光武帝三十三年，孝明帝十八年。

章帝十三年，和帝十七年。

安帝十九年，順帝十九年。

桓帝二十一年，靈帝三十一年。

獻帝三十年。

答： 《後漢書》記載，光武帝撥亂反正，明帝治理天下，達到昇平的局面，百姓沒有百里之外的憂患，官吏沒有出門服役的事情。麒麟進入苑囿，神鳳棲息在梧桐樹上，出現赤雀、文龜、蒼烏、白鹿等，各種吉祥的徵兆紛紛出現，百姓都歡欣慶賀。普遍地施加沕滑磅礴的恩德，頒佈如通天漏泉般的恩澤。《論衡》等書都說，後漢的嘉祥不遜色于周朝和夏朝。你說有佛的朝代祚運短，為什麼後漢的統治時間很長呢？

隱居說：從魏皇初元年到蕭齊末年，總共二百八十二年。

拓跋元魏一十七位君主。

English version Answer: In the fifth year of King Xian of Zhou, the thirty-fourth year of Duke Mu of Qin's hegemony, the state of Qin controlled the Zhou government. The 'Bamboo Annals' record that before Qin Zhong, there were ultimately no records of years and generations. Tao Yuanming also said that Qin was a usurping ruler, not following virtuous governance, and its dynasty's succession was not within the limits of the Five Elements. Even if the reign was long, it would ultimately not be that of an emperor, calling short long, and pointing to the empty as real. What are your thoughts on this? During the Qin Dynasty, the Great Wall was built in the north to defend against the Xiongnu (nomadic people), falsely killing Fusu (Qin Shi Huang's eldest son) and falsely establishing the Second Emperor. Chen Sheng (peasant leader) gathered like ants and rebelled in Guandong (east of Hangu Pass).

The twelfth year of Emperor Gaozu of Han, the seventh year of Emperor Hui.

Emperor Wen was the fourth son of Emperor Gaozu, not the eldest son of the legal wife.

Emperor Wu was the King of Jiaodong, the sixth son of Emperor Jing, not the eldest son of the legal wife.

In the early Han Dynasty, the Xiongnu invaded the borders, and beacon fires illuminated the Ganquan Palace. Nanyue (ancient kingdom in southern China) did not pay tribute, so they practiced naval warfare. During the reign of Emperor Jing, the Seven Kingdoms of Wu and Chu all rebelled. Emperor Zhao died, and his brother's son, the King of Changyi, was enthroned. After only twenty-seven days on the throne, he had a total of 1127 crimes. Huo Guang (official) deposed him and later established Emperor Xuan. At this time, there was no Buddhism, so why was it like this?

The Later Han Dynasty had a total of twelve emperors, for one hundred and ninety-five years.

The thirty-third year of Emperor Guangwu, the eighteenth year of Emperor Ming.

The thirteenth year of Emperor Zhang, the seventeenth year of Emperor He.

The nineteenth year of Emperor An, the nineteenth year of Emperor Shun.

The twenty-first year of Emperor Huan, the thirty-first year of Emperor Ling.

The thirtieth year of Emperor Xian.

Answer: The 'Book of the Later Han' records that Emperor Guangwu restored order and reversed the chaos, and Emperor Ming brought about a prosperous and peaceful era. The people had no worries beyond a hundred li (unit of distance), and officials had no need to leave their homes for service. Qilin (mythical creature) entered the garden, and phoenixes nested in paulownia trees. Red sparrows, patterned turtles, dark crows, and white deer appeared. Various auspicious omens appeared, and the people all rejoiced. Universal grace was bestowed, and blessings like the Tongtian Lequan (heavenly spring) were distributed. Books such as the 'Lunheng' all say that the auspiciousness of the Later Han Dynasty was no less than that of the Zhou and Xia Dynasties. You say that dynasties with Buddhism have short lifespans, so why did the Later Han Dynasty reign for so long?

The recluse said: From the first year of Emperor Wendi of Wei to the end of the Xiao Qi Dynasty, there were a total of two hundred and eighty-two years.

The Tuoba (Xianbei tribe) Northern Wei had seventeen rulers.

【English Translation】 Answer: In the fifth year of King Xian of Zhou, the thirty-fourth year of Duke Mu of Qin's hegemony, the state of Qin controlled the Zhou government. The 'Bamboo Annals' record that before Qin Zhong, there were ultimately no records of years and generations. Tao Yuanming also said that Qin was a usurping ruler, not following virtuous governance, and its dynasty's succession was not within the limits of the Five Elements. Even if the reign was long, it would ultimately not be that of an emperor, calling short long, and pointing to the empty as real. What are your thoughts on this? During the Qin Dynasty, the Great Wall was built in the north to defend against the Xiongnu (nomadic people), falsely killing Fusu (Qin Shi Huang's eldest son) and falsely establishing the Second Emperor. Chen Sheng (peasant leader) gathered like ants and rebelled in Guandong (east of Hangu Pass).

The twelfth year of Emperor Gaozu of Han, the seventh year of Emperor Hui.

Emperor Wen was the fourth son of Emperor Gaozu, not the eldest son of the legal wife.

Emperor Wu was the King of Jiaodong, the sixth son of Emperor Jing, not the eldest son of the legal wife.

In the early Han Dynasty, the Xiongnu invaded the borders, and beacon fires illuminated the Ganquan Palace. Nanyue (ancient kingdom in southern China) did not pay tribute, so they practiced naval warfare. During the reign of Emperor Jing, the Seven Kingdoms of Wu and Chu all rebelled. Emperor Zhao died, and his brother's son, the King of Changyi, was enthroned. After only twenty-seven days on the throne, he had a total of 1127 crimes. Huo Guang (official) deposed him and later established Emperor Xuan. At this time, there was no Buddhism, so why was it like this?

The Later Han Dynasty had a total of twelve emperors, for one hundred and ninety-five years.

The thirty-third year of Emperor Guangwu, the eighteenth year of Emperor Ming.

The thirteenth year of Emperor Zhang, the seventeenth year of Emperor He.

The nineteenth year of Emperor An, the nineteenth year of Emperor Shun.

The twenty-first year of Emperor Huan, the thirty-first year of Emperor Ling.

The thirtieth year of Emperor Xian.

Answer: The 'Book of the Later Han' records that Emperor Guangwu restored order and reversed the chaos, and Emperor Ming brought about a prosperous and peaceful era. The people had no worries beyond a hundred li (unit of distance), and officials had no need to leave their homes for service. Qilin (mythical creature) entered the garden, and phoenixes nested in paulownia trees. Red sparrows, patterned turtles, dark crows, and white deer appeared. Various auspicious omens appeared, and the people all rejoiced. Universal grace was bestowed, and blessings like the Tongtian Lequan (heavenly spring) were distributed. Books such as the 'Lunheng' all say that the auspiciousness of the Later Han Dynasty was no less than that of the Zhou and Xia Dynasties. You say that dynasties with Buddhism have short lifespans, so why did the Later Han Dynasty reign for so long?

The recluse said: From the first year of Emperor Wendi of Wei to the end of the Xiao Qi Dynasty, there were a total of two hundred and eighty-two years.

The Tuoba (Xianbei tribe) Northern Wei had seventeen rulers.

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合一百七十九年。爾時佛來。何故年久。

一答佛未出前世無篡逆者。

對曰。何故周烈王弟顯王篡位。四十八年悼王立。一百一日為庶弟子朝所害。敬王弟哀王治三月思王外。哀王弟治五月思王殺之。孝王復殺思王。三王共立一年(出楊玠史目陶公年紀)奕云。西域胡。旦末國兵三百二十人。小宛國兵二百人。戎盧國兵三百人。渠勒國兵三百人。依耐國兵三百五十人。郁立師國兵三百三十一人。單相國兵四十五人。孤胡國兵四十五人。凡八國胡兵合有一千八百九十一人。皆得紹其王業據其土地。自相征伐屠戮人國。況今大唐僧尼二十萬眾。共結胡法足得人心。寧不備豫之哉。對曰。檢漢書西域傳云。旦末小宛等八國。並是蔥嶺已東漢域胡國。計去長安不經萬里。本非天竺佛生之地。又無僧尼在中謀逆。縱彼造惡何關此僧。但奕狂鬼入心外興邪說。虛引往事假謗今賢。達者知其浪言。愚人必生異見。惑亂朝野。深可痛哉。

一答。佛來漢地有損無益。入家破家入國破國。漢明之時佛法始來者。

大唐聖朝正信君子論曰。諸佛大人。游涅槃之妙苑。住般若之真空。不可以言象求。不可以情慮揆。形同法性壽等太虛。但應物現身如水中月。所以瞿師見三尺之貌。羅漢睹丈六之容。大滿虛空小入絲

【現代漢語翻譯】 現代漢語譯本 合一百七十九年。那時佛陀降臨。為何時間如此久遠？

回答：佛陀未出現之前，世上沒有篡位叛逆之事。

提問：為何周烈王的弟弟周顯王篡位？四十八年後，周悼王即位，一百零一天後被庶子姬朝所殺害。周敬王的弟弟周哀王執政三個月后被周思王推翻。哀王的弟弟執政五個月后被思王殺死。周孝王又殺了思王。三個君王共同執政一年（出自楊玠《史目陶公年紀》）。奕云：西域的于闐國（Khotan）士兵三百二十人，小宛國（Shan-shan）士兵二百人，戎盧國（Ronglu）士兵三百人，渠勒國（Qule）士兵三百人，依耐國（Yutian）士兵三百五十人，郁立師國（Yulishi）士兵三百三十一人，單相國（Shanxiang）士兵四十五人，孤胡國（Guhu）士兵四十五人。總共八個國家的胡人士兵合計一千八百九十一人，都得以繼承王位，佔據土地，互相征伐，屠殺人民。更何況現在大唐有二十萬僧尼，共同信奉胡人的佛法，足以蠱惑人心。難道不應該加以防備嗎？回答：查閱《漢書·西域傳》記載，于闐、小宛等八國，都是蔥嶺以東漢朝管轄的胡人國家，距離長安不到萬里，並非天竺（India）佛陀出生之地，也沒有僧尼在其中謀反。即使他們作惡，與這裡的僧人有什麼關係？只是奕被邪魔鬼怪迷惑，內心產生邪說，虛假地引用往事，誹謗現在的賢人。明智的人知道這是胡言亂語，愚蠢的人必定產生異議，迷惑朝廷內外。實在令人痛心啊！

回答：佛法傳入漢地，有損無益，進入家庭就破壞家庭，進入國家就破壞國家。漢明帝時期佛法才開始傳入。

大唐聖朝正信的君子評論說：諸佛大人，遊歷涅槃（Nirvana）的妙園，安住于般若（Prajna）的真空。不可以言語形象來尋求，不可以情感思慮來揣測。形體等同於法性，壽命等同於太虛。只是應機顯現身形，如同水中的月亮。所以瞿師（Ghosha）見到三尺之貌，羅漢（Arhat）見到丈六之容。大可充滿虛空，小可進入微塵。

【English Translation】 English version The year was one hundred and seventy-nine. At that time, the Buddha came. Why has it been so long?

Answer: Before the Buddha appeared, there were no usurpations or rebellions in the world.

Question: Why did Zhou Lie Wang's (King Lie of Zhou) younger brother, Zhou Xian Wang (King Xian of Zhou), usurp the throne? Forty-eight years later, Zhou Dao Wang (King Dao of Zhou) ascended the throne and was killed by his illegitimate son, Ji Chao, one hundred and one days later. Zhou Jing Wang's (King Jing of Zhou) younger brother, Zhou Ai Wang (King Ai of Zhou), ruled for three months before being overthrown by Zhou Si Wang (King Si of Zhou). Ai Wang's younger brother was killed by Si Wang after ruling for five months. Zhou Xiao Wang (King Xiao of Zhou) then killed Si Wang. The three kings ruled together for one year (from Yang Jie's 'Historical Records of Tao Gong's Age'). Yi said: The soldiers of Khotan (Yutian) in the Western Regions numbered three hundred and twenty, the soldiers of Shan-shan (Xiaowan) numbered two hundred, the soldiers of Ronglu numbered three hundred, the soldiers of Qule numbered three hundred, the soldiers of Yutian (Yinai) numbered three hundred and fifty, the soldiers of Yulishi numbered three hundred and thirty-one, the soldiers of Shanxiang numbered forty-five, and the soldiers of Guhu numbered forty-five. In total, the barbarian soldiers from the eight countries numbered one thousand eight hundred and ninety-one, all of whom were able to inherit their kingdoms, occupy their lands, and engage in mutual conquest and slaughter of the people. Moreover, now there are two hundred thousand monks and nuns in the Great Tang Dynasty, jointly believing in the barbarian's Buddhist Dharma, which is enough to bewilder the people's hearts. Shouldn't we be prepared for this? Answer: Checking the 'Book of Han, Records of the Western Regions,' it says that Khotan, Shan-shan, and the other eight countries are all barbarian countries east of the Pamir Mountains under the jurisdiction of the Han Dynasty, less than ten thousand miles from Chang'an. They are not the place where the Buddha was born in India (Tianzhú), and there are no monks or nuns plotting rebellion among them. Even if they do evil, what does it have to do with the monks here? It's just that Yi is deluded by demons and ghosts, and evil ideas arise in his heart. He falsely cites past events and slanders the present sages. Wise people know that this is nonsense, but foolish people will surely have different opinions, confusing the court and the public. It is truly lamentable!

Answer: The introduction of Buddhism to the Han lands is detrimental and not beneficial. Entering a family, it destroys the family; entering a country, it destroys the country. Buddhism only began to be introduced during the time of Emperor Ming of Han.

A righteous gentleman of the Great Tang Dynasty commented: The great Buddhas, wandering in the wondrous garden of Nirvana (Nirvana), dwell in the true emptiness of Prajna (Prajna). They cannot be sought through words and images, nor can they be measured by emotions and thoughts. Their form is equal to Dharma-nature, and their lifespan is equal to the great void. They merely manifest their bodies in response to circumstances, like the moon in the water. Therefore, Ghosha (瞿師) saw a form of three feet, and an Arhat (羅漢) saw a form of sixteen feet. They can be as large as filling the void, and as small as entering a dust mote.

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忽。隨緣應質化無常儀。尋釋迦之肇。依後漢郊祀晉魏等書及王儉史錄費長房三寶錄考挍普曜本行等經並云。佛是周時第十五主。莊王九年癸巳之歲。四月八日。乘栴檀樓閣現白象形。從兜率下降中天竺國迦毗羅城剎利王種凈飯大王第一夫人摩耶之胎。至十年甲午四月八日夜鬼宿合時。于嵐毗園波羅樹下。從摩耶夫人右脅而生。放大光明照三千世界。瑞應經云。佛星下現侍太子生。本行又云。虛空無雲自然而雨。左傳云。星隕如雨。杜氏註解云。蓋時無雲。然與佛經符合。信知佛生時也。十九出家三十成道。四十九年處世說法。至周匡王四年壬子二月十五日後夜。于拘尸城入般涅槃。自滅度已來。至大唐武德五年壬午之歲。計得一千二百二十一歲。滅后二百一十六年。東天竺國有阿育王。收佛舍利役使鬼兵。散起八萬四千寶塔。遍閻浮提。我此漢地九州之內。並有塔焉。育王起塔之時。當此周敬王二十六年丁未歲也。塔興周世。經十二王至秦始皇三十四年。焚燒典籍。育王諸塔由此淪亡。佛家經傳靡知所在。如釋道安朱士行等經錄目云。始皇之時。有外國沙門釋利防等一十八人賢者。赍持佛經來化始皇。始皇不從。乃囚防等。夜有金剛丈六人。來破獄出之。始皇驚怖稽首謝焉。問曰。雖有此說年紀莫知。以何為證。請

【現代漢語翻譯】 現代漢語譯本 忽。隨順因緣，應現各種形態，變化無常。追溯釋迦牟尼的起源，依據後漢的郊祀、晉魏等史書，以及王儉的史錄、費長房的《三寶錄》等，考證《普曜經》、《本行經》等經典，都說佛是周朝第十五位君主莊王九年癸巳歲四月八日，乘坐栴檀樓閣，顯現白象的形象，從兜率天下降到中天竺國迦毗羅城剎帝利王族凈飯大王的第一夫人摩耶夫人的胎中。到莊王十年甲午四月八日夜晚鬼宿會合之時，在嵐毗尼園的波羅樹下，從摩耶夫人右脅出生，放出大光明照耀三千世界。《瑞應經》說，佛星下現，侍奉太子出生。《本行經》又說，虛空中沒有云彩，自然降雨。《左傳》說，星隕如雨。杜預註解說，當時沒有云彩。這與佛經相符，可以相信是佛出生的時候。十九歲出家，三十歲成道，四十九年間在世說法。到周匡王四年壬子二月十五日後半夜，在拘尸那迦城進入般涅槃。從佛陀滅度以來，到大唐武德五年壬午年，總共一千二百二十一年。佛滅度后二百一十六年，東天竺國有阿育王（Ayuwang，印度孔雀王朝的國王），收取佛陀舍利，役使鬼兵，分散建造八萬四千座寶塔，遍佈閻浮提（Yanfuti，佛教中的世界）。我們漢地九州之內，都有佛塔。阿育王建造佛塔的時候，正當周敬王二十六年丁未年。佛塔興起于周朝，經歷了十二位君主，到秦始皇三十四年，焚燒典籍，阿育王建造的佛塔由此淪亡，佛家的經書傳記也無從知曉。如釋道安（Shi Daoan，東晉時期著名佛教學者）、朱士行（Zhu Shixing，中國佛教史上西行求法第一人）等人的經錄目錄說，秦始皇時期，有外國沙門釋利防（Shili Fang）等一十八位賢者，攜帶佛經來教化秦始皇，秦始皇不聽從，於是囚禁了釋利防等人。夜裡有金剛（Jingang，佛教護法神）丈六金身，來打破監獄救出他們。秦始皇驚恐叩頭謝罪。請問，雖然有這種說法，但不知道具體年代，用什麼來證明呢？

【English Translation】 English version Suddenly. Following conditions and responding to qualities, transforming with impermanent forms. Tracing back to the origin of Shakyamuni (Shijiamouni), based on the suburban sacrifices of the Later Han Dynasty, historical records of the Jin and Wei Dynasties, Wang Jian's historical records, Fei Changfang's 'Sanbao Lu' (Records of the Three Jewels), and examining scriptures such as the 'Puyao Jing' (Scripture of Universal Illumination) and 'Benxing Jing' (Scripture of Original Conduct), it is said that the Buddha was the fifteenth ruler of the Zhou Dynasty, in the ninth year of King Zhuang (Zhuangwang) in the year Gui Si, on the eighth day of the fourth month, riding a sandalwood pavilion, manifesting the form of a white elephant, descending from Tushita Heaven (Doushuaitian) into the womb of Queen Maya (Moyefuren), the first wife of King Suddhodana (Jingfandawang) of the Kshatriya (Chali) caste in Kapilavastu (Jiabiluo) in Central India. Until the tenth year of King Zhuang, Jia Wu, on the eighth day of the fourth month, at the time when the Ghost Constellation coincided, under the Palasa tree in Lumbini Garden (Lanpiniyuan), he was born from the right side of Queen Maya, emitting great light illuminating the three thousand worlds. The 'Ruiying Jing' (Scripture of Auspicious Responses) says that the Buddha star appeared below, attending the birth of the crown prince. The 'Benxing Jing' also says that there was natural rain in the cloudless sky. The 'Zuo Zhuan' (Zuo Commentary) says that stars fell like rain. Du Yu's annotation says that there were no clouds at that time. This is consistent with the Buddhist scriptures, and it can be believed that it was the time of the Buddha's birth. At the age of nineteen, he left home, at the age of thirty, he attained enlightenment, and for forty-nine years he preached in the world. Until the fourth year of King Kuang (Kuangwang) of the Zhou Dynasty, Ren Zi, on the fifteenth day of the second month, in the latter half of the night, he entered Parinirvana (Banniepan) in Kushinagar (Jushicheng). From the time of the Buddha's Nirvana to the fifth year of Wude (Wude) of the Tang Dynasty, Ren Wu, a total of one thousand two hundred and twenty-one years have passed. Two hundred and sixteen years after the Buddha's Nirvana, King Ashoka (Ayuwang) in East India collected the Buddha's relics, employed ghost soldiers, and scattered and built eighty-four thousand precious pagodas, all over Jambudvipa (Yanfuti). Within the nine provinces of our Han land, there are pagodas. When King Ashoka built the pagodas, it was the twenty-sixth year of King Jing (Jingwang) of the Zhou Dynasty, Ding Wei. The pagodas flourished in the Zhou Dynasty, and after twelve rulers, in the thirty-fourth year of Qin Shi Huang (Qin Shihuang), the books were burned, and the pagodas built by King Ashoka were destroyed, and the Buddhist scriptures and biographies were unknown. As the scripture catalogs of Shi Daoan and Zhu Shixing say, during the time of Qin Shi Huang, there were eighteen virtuous foreign monks, such as Shili Fang, who brought Buddhist scriptures to teach Qin Shi Huang, but Qin Shi Huang did not listen, so he imprisoned Shili Fang and others. At night, Vajras (Jingang) with sixteen-foot golden bodies came to break the prison and rescue them. Qin Shi Huang was frightened and kowtowed to apologize. Although there is this saying, the specific year is unknown. What can be used as proof?

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陳其決。答曰。前漢成帝時。都水使者光祿大夫劉向傳云。向博觀史籍備覽經書。每自稱曰。余遍尋典策往往見有佛經。及著列仙傳云。吾搜檢藏書緬尋太史。創撰列仙圖。自黃帝已下六代迄到於今。得仙道者。七百餘人。向撿虛實。定得一百四十六人。又云。其七十四人。已見佛經矣。推劉向言藏書者。蓋始皇時。人間藏書也。或云。夫子宅內所藏之書。據此而論。豈非秦漢已前早有佛法流行震旦也。尋道安所載十二賢者。亦在七十四之數。今列仙傳見有七十二人。

案文殊師利般涅槃經云。佛滅度后四百五十年。文殊至雪山中。為五百仙人宣說十二部經訖。還歸本土入于涅槃。恒星之瑞即其時矣。案地理志西域傳云。雪山者即蔥嶺也。其下三十六國。先來奉漢。以蔥嶺多雪。故號雪山焉。文殊往化仙人。即其處也。詳而檢之。劉向所論可為證矣。雖遭秦世爇除。漢興復出。所以荊楊吳蜀扶風洛陽。有寶塔處皆發神瑞。具在眾書。依撿成帝鴻嘉三年歲在癸卯。劉向撰列仙傳明矣。故知周世佛法久來。生盲人云。有佛祚短。良可悼矣。依經律云。釋迦正法千年。像法千年。末法萬年。五千年已還。四眾學者得三達智證四道果。末法已去猶披袈裟。勘周書異記云。穆王聞西方有佛。遂乘驊騮八駿之馬。西行求佛。

【現代漢語翻譯】 現代漢語譯本： 陳其決問道。回答說：『前漢成帝時，都水使者、光祿大夫劉向的傳記中記載，劉向博覽史籍，精通經書，常常自稱：『我遍尋典籍，常常發現有佛經。』以及在撰寫《列仙傳》時說：『我搜檢藏書，追溯太史的記載，開始撰寫列仙圖。從黃帝以下六代直到現在，得到仙道的有七百餘人。』劉向考證虛實，確定有一百四十六人。又說：『其中七十四人，已經見於佛經了。』推測劉向所說的藏書，大概是秦始皇時，民間所藏的書籍。或者說是孔子宅內所藏的書籍。根據這些來論，難道不是秦漢以前就已經有佛法在震旦（中國）流行了嗎？』尋道安所記載的十二賢者，也在七十四人之數。現在《列仙傳》中見到有七十二人。

查閱《文殊師利般涅槃經》記載，佛滅度后四百五十年，文殊至雪山中，為五百仙人宣說十二部經完畢，返回本土入于涅槃。恒星出現祥瑞就是那個時候。查閱《地理志·西域傳》記載，雪山就是蔥嶺。蔥嶺下有三十六國，先前歸順漢朝。因為蔥嶺多雪，所以號稱雪山。文殊前往教化仙人，就是那個地方。詳細考察，劉向所論可以作為佐證。雖然遭遇秦朝焚書，漢朝興起后又重新出現。所以荊、楊、吳、蜀、扶風、洛陽，有寶塔的地方都出現神瑞，都記載在各種書籍中。依據考察，成帝鴻嘉三年，歲在癸卯，劉向撰寫《列仙傳》是很明確的。所以知道周朝時佛法早就傳來了。生來就瞎的人說：『佛的福祚短促。』實在令人悲哀啊。依據經律記載，釋迦牟尼的正法有一千年，像法有一千年，末法有一萬年。五千年內，四眾學者能夠獲得三達智，證得四道果。末法時代還穿著袈裟。考察《周書異記》記載，穆王聽說西方有佛，於是乘坐驊騮八駿之馬，西行求佛。

【English Translation】 English version: Chen Qi asked. He replied: 'During the reign of Emperor Cheng of the Former Han Dynasty, Liu Xiang (Director of Waterways and Grand Master of the Palace), in his biography, stated that Liu Xiang extensively studied historical records and was well-versed in scriptures. He often said: 'I have searched through the classics and often found Buddhist scriptures.' And when writing 'Biographies of Immortals' (Liexian Zhuan), he said: 'I have searched through the collection of books and traced the records of the Grand Historian, and began to compile the 'Illustrations of Immortals'. From the Yellow Emperor down through six generations to the present, there are more than seven hundred people who have attained the Dao of Immortals.' Liu Xiang verified the truth and determined that there were one hundred and forty-six people. He also said: 'Among them, seventy-four people have already been seen in Buddhist scriptures.' It is speculated that the collection of books mentioned by Liu Xiang was probably the books hidden among the people during the Qin Dynasty. Or it could be the books hidden in Confucius's residence. Based on these arguments, wasn't Buddhism already prevalent in Zhendan (China) before the Qin and Han Dynasties?' The twelve sages recorded by Dao'an are also among the seventy-four people. Now, seventy-two people are seen in 'Biographies of Immortals'.

According to the 'Manjushri Parinirvana Sutra', four hundred and fifty years after the Buddha's Nirvana, Manjushri went to the Snow Mountains and preached the twelve divisions of scriptures to five hundred immortals, and then returned to his homeland and entered Nirvana. The auspicious appearance of the constant star was at that time. According to the 'Geography Records: Western Regions', the Snow Mountains are the Pamir Mountains (Congling). There are thirty-six countries under the Pamir Mountains, which previously submitted to the Han Dynasty. Because the Pamir Mountains have a lot of snow, they are called the Snow Mountains. Manjushri went to teach the immortals, which was that place. Upon detailed examination, Liu Xiang's argument can be used as evidence. Although it was encountered the burning of books during the Qin Dynasty, it reappeared after the rise of the Han Dynasty. Therefore, in Jing, Yang, Wu, Shu, Fufeng, and Luoyang, all places with pagodas have manifested divine omens, which are recorded in various books. According to the investigation, it is clear that Liu Xiang wrote 'Biographies of Immortals' in the third year of Emperor Cheng's Hongjia reign, in the year Gui Mao. Therefore, it is known that Buddhism had been transmitted long ago during the Zhou Dynasty. A person born blind said: 'The Buddha's fortune is short-lived.' It is truly lamentable. According to the scriptures and precepts, Shakyamuni's Dharma will last for a thousand years, the semblance Dharma for a thousand years, and the final Dharma for ten thousand years. Within five thousand years, the fourfold assembly of scholars can attain the three insights and realize the four fruits of the path. In the era of the final Dharma, they still wear the kasaya. According to the 'Records of Strange Events in the Zhou Dynasty', King Mu heard that there was a Buddha in the West, so he rode the eight steeds of Hualiu and went west to seek the Buddha.

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因以攘之。據此而推。同上法師答高麗使。佛是周第五主昭王二十四年甲寅歲生。至武德五年。得一千五百七十七年也。信穆王之世。法已東行。劉向之言。益為明證矣。又漢武帝。鑿昆明池得墨灰。以問東方朔。朔雲。非臣所知。可問西域胡人。后外國沙門竺法蘭來。因以事問。蘭云。是劫燒余灰也。方朔既博識通人。生知俊異。無問不酬無言不答。豈容不達。逆記胡人。蓋是方朔久知佛法興行勝人必降。故有斯對也。佛既去世。阿難總持一言不失。迦葉結集羅漢千人。咸書皮紙並題木葉。致令五百中國各共奉持。十六大王同時起塔。逮于漢世東流二京。所經帝王十有六代。翻梵經本為漢正言。相承至今垂六百祀。是以佛日再曜。起自永平之初。經像重興。發於開皇之始。魏人朱士行沙門衛道安等。併爲紀錄。總其華戎道俗。合有一百八十二人。所譯經律或論大小乘三藏雜記等。凡二千一百七十一部。總有六千四百四十六卷。莫不垂甘露於四魔之境。流慧日於三有之中。汲引將來永傳勝業。教人舍惡行善。佛法最先益國利民。無能及者。汝言破家破誰家。破國破誰國。邪見豎子無角畜生。夙結狼心久懷蠆毒。無絲髮之善。負山嶽之辜。長惡不悛老而彌篤。乃以生盲之慮忖度聖尊。何異尺鷃之笑大鵬。井蛙不信滄海。

可謂闡提逆種地獄罪人。傷而憫之。故為論也。尋夫七十二君三皇五帝孔丘李耳。漢地聖賢莫不葬骨三泉橫屍九壤。未有如佛舍利現瑞放光。火燒不燃砧錘不碎。於今見在立試可明。且據此一條。足知佛法之神德也。震旦諸聖孰與為儔。乃欲毀而滅之。事難容忍。傷風敗俗虧損福田。誑惑生民污點朝野。實可嘆矣。

奕云。佛法來漢無益世者。

對曰。準上以談。此土先聖亦未可弘矣。至如孔子。周靈王時生。敬王時卒。計其在世。七十餘年。既是聖人。必能匡弼時主。何以十四年中行七十國。宋伐樹。衛削跡。陳絕糧。避桓魋之殺。慚喪狗之呼。雖應聘諸侯莫之能用。當春秋之世。文武道墜。君暗臣奸禮崩樂壞。爾時無佛。何因逆亂滋甚篡殺由生。孔子乃婉娩順時逡巡避患雖保妻子。終壽百年亦迍不矣。或發匏瓜之言。興逝川之嘆。然復遜詞于季氏。傷鳳鳥不至河不出圖。及西狩獲麟。遂返袂拭面。稱吾道窮。雖門徒三千刪詩定禮。亦疾沒世而名不稱。吾何以見於後世矣。遭盜跖之辱。被丈人之譏。挍此而論。足可知也。若以無利於世。孔老二聖其亦病諸。何為訥其木舌而不陳彈也。

一答。寺饒僧眾妖孽必作。如後趙沙門張光。後燕沙門法長。南涼道密。魏孝文時法秀。太和時惠仰等。並皆反

【現代漢語翻譯】 現代漢語譯本：這簡直就是斷善根的闡提（icchantika，斷絕善根的人），逆種（違背正道的人），地獄中的罪人。我為他們的行為感到悲傷和憐憫，所以寫下這些論述。追溯那七十二君、三皇五帝、孔丘、李耳，漢地的聖賢，沒有誰不是埋骨于黃泉之下，橫屍于荒野之中。從未有過像佛陀舍利那樣顯現祥瑞，放出光明，火燒不燃，鐵錘敲打不碎，至今仍然存在，可以立即驗證。僅憑這一條，就足以知道佛法的神奇功德。震旦（中國）的諸位聖人，有誰能與佛陀相比呢？竟然想要毀壞和滅絕佛法，這件事實在難以容忍。這是敗壞社會風氣，虧損福田，欺騙百姓，玷污朝廷和民間，實在令人嘆息。

奕（提問者）說：佛法傳入漢地，對世間沒有益處。

我回答說：按照你上面的說法來談，那麼本土的先聖也無法弘揚了。比如孔子，生於周靈王時期，卒于敬王時期，計算他在世的時間，有七十多年。既然是聖人，必定能夠匡正輔佐當時的君主。為什麼在十四年中周遊七十個國家，在宋國被砍伐樹木，在衛國被削去足跡，在陳國斷絕糧食，躲避桓魋（人名）的殺害，慚愧於喪家之犬的稱呼。雖然應聘于諸侯，卻沒有誰能夠任用他。當春秋時代，文治武功衰落，君主昏庸，臣子奸詐，禮崩樂壞。那時沒有佛法，為什麼逆亂更加嚴重，篡弒之事不斷發生？孔子只能委婉順從時勢，小心避開禍患，雖然保全了妻子兒女，活到百歲，也仍然困頓不得志。有時發出匏瓜（比喻懷才不遇）的感嘆，興起逝川（流逝的河水，比喻時光流逝）的嘆息。然而又向季氏（魯國權臣）說謙遜的話，感傷鳳凰不來，黃河不出圖。等到在西邊打獵時獲得麒麟，就反過來用袖子擦拭眼淚，說我的道窮途末路了。雖然門徒有三千，刪詩定禮，也最終帶著遺憾去世，而名聲不相稱。我憑什麼被後世所瞭解呢？遭受盜跖（傳說中的大盜）的侮辱，被老丈人譏諷。比較這些來論，就完全可以知道了。如果認為沒有利益於世間，孔子和老子這兩位聖人，恐怕也有這樣的毛病吧？為什麼閉口不言，而不陳述彈劾呢？

（提問者）回答說：寺廟裡聚集了眾多僧人，妖孽必定會產生。比如後趙的沙門（出家僧人）張光，後燕的沙門法長，南涼的道密，魏孝文帝時的法秀，太和年間的惠仰等人，都全部反叛了。

【English Translation】 English version: This is simply an icchantika (one who has severed their roots of goodness), a rebellious seed (one who goes against the right path), a sinner destined for hell. I feel sorrow and compassion for their actions, and therefore I write these discourses. Tracing back to the seventy-two rulers, the Three Sovereigns and Five Emperors, Kong Qiu (Confucius), and Li Er (Lao Tzu), the sages and worthies of the Han lands, none have escaped burial beneath the Yellow Springs or corpses exposed in the wilderness. Never has there been anything like the relics of the Buddha, manifesting auspicious signs, emitting light, unburnt by fire, and unbreakable by hammers, still present today and readily verifiable. Based on this one point alone, it is sufficient to know the miraculous virtues of the Buddha's Dharma. Which of the sages of China can compare to the Buddha? Yet they desire to destroy and extinguish the Dharma; this matter is truly intolerable. It corrupts social customs, diminishes fields of merit, deceives the people, and stains the court and the common people. It is truly lamentable.

Yi (the questioner) says: The Buddha's Dharma, having come to the Han lands, is of no benefit to the world.

I reply: According to your statement above, then the native sages of this land cannot be promoted either. For example, Confucius was born during the reign of King Ling of Zhou and died during the reign of King Jing. Calculating his time in the world, it was more than seventy years. Since he was a sage, he must have been able to rectify and assist the ruler of the time. Why did he travel through seventy countries in fourteen years, have trees felled in Song, have his footprints erased in Wei, be cut off from food in Chen, avoid the killing of Huan Tui (a person's name), and be ashamed of being called a 'homeless dog'? Although he was employed by the feudal lords, none were able to use him. During the Spring and Autumn period, civil and military virtues declined, rulers were foolish, ministers were treacherous, and rites and music collapsed. At that time, there was no Buddha's Dharma, so why did rebellion become even more serious and usurpation and murder constantly occur? Confucius could only tactfully comply with the times and carefully avoid misfortune. Although he preserved his wife and children and lived to be a hundred years old, he was still frustrated and unsuccessful. Sometimes he expressed the sigh of a 'bitter gourd' (a metaphor for unappreciated talent) and the sigh of a 'passing stream' (a metaphor for the passage of time). Yet he spoke humble words to the Ji family (powerful ministers of Lu), and lamented that the phoenix did not come and the Yellow River did not produce a map. When he obtained a qilin (a mythical creature) while hunting in the west, he turned around and wiped away his tears with his sleeve, saying that his path had come to an end. Although he had three thousand disciples and edited the Book of Poetry and established the rites, he ultimately died with regret, and his reputation did not match his achievements. How can I be known to later generations? He suffered the humiliation of the robber Zhi (a legendary robber) and was ridiculed by the old man. Comparing these, it can be fully understood. If it is thought that there is no benefit to the world, then Confucius and Lao Tzu, these two sages, probably also have this problem, right? Why remain silent and not present an impeachment?

(The questioner) replies: Temples gather many monks, and evil will surely arise. For example, the Shramana (ordained monk) Zhang Guang of the Later Zhao, the Shramana Fa Chang of the Later Yan, Dao Mi of the Southern Liang, Fa Xiu during the reign of Emperor Xiaowen of the Wei, and Hui Yang during the Taihe era, all rebelled.

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亂者。

對曰。撿崔鴻十六國春秋。並無此色人。出何史籍。茍生誣抂誑惑君王。請勘國史知其妄奏。案前後漢書。即有昆陽常山青泥緣林黑山白馬黃巾赤眉等數十群賊。並是俗人。不關釋子。如何不論。

後漢書云。沛人道士張魯母有姿色。兼挾鬼道。往來劉焉之家。后為益州刺史。任魯為督義司馬。魯共別部司馬張修。將兵掩殺漢中太守蘇固。斷絕斜谷殺漢使者。魯既得漢中。又殺張修而並其眾。於時假託神言。黃衣當王。魯因與張角等相應。合集部眾。並戴黃巾。披道士之服。數十萬人賊害天下。自據漢中垂三十載。后為曹公所破。黃衣始滅。爾時無一沙門。獨饒道士。何默不論。然漢魏名僧德行者眾。益國甚多。何以不說。但論揚惡專論人短。豈是君子乎。

魏志曰。張魯字公旗。祖父陵客蜀學道。在鵠鳴山。造作道書以惑百姓。從受道者出米五斗。世號米賊。陵死子衡傳業。衡死魯復傳之。陵為天師。衡為嗣師。魯為系師自號三師也。素與劉烏善。焉死子璋立。以魯不順殺魯母及家室。魯遂據漢中。以鬼道化民。符書章禁為本。來學者初名鬼卒。受道者用金帛之物。號為祭酒。各領部眾。眾多者名治頭。有病者令首過。大都與張角類相似。後漢皇甫嵩傳云。鉅鹿張角自稱大賢郎師。奉事

【現代漢語翻譯】 現代漢語譯本 問：『亂者』（指作亂之人）是誰？

答：查閱崔鴻所著的《十六國春秋》，並無此類人物。出自何種史籍？如果憑空捏造，誣陷君王，請查閱國史，便可知其虛妄之奏報。查閱《前後漢書》，便有昆陽、常山、青泥、緣林、黑山、白馬、黃巾、赤眉等數十群賊，皆是普通百姓，與佛教弟子無關。為何不提這些？

《後漢書》記載：沛地人道士張魯的母親頗有姿色，又兼通鬼道，常往來於劉焉家中。後來劉焉擔任益州刺史，任命張魯為督義司馬。張魯與別部司馬張修率兵襲擊並殺害了漢中太守蘇固，斷絕斜谷道路，殺死漢朝使者。張魯得到漢中后，又殺了張修，吞併了他的部眾。當時他假託神言，宣稱『黃衣當王』。張魯因此與張角等人互相呼應，聚集部眾，都頭戴黃巾，身披道士的服裝，數十萬人為害天下。他佔據漢中近三十年，後來被曹操所破，黃衣之亂才平息。當時沒有一個沙門（和尚），只有道士。為何對此事閉口不談？然而漢魏時期，德行高尚的名僧眾多，對國家貢獻很大，為何不說？只說人壞處，專挑人短處，豈是君子所為？

《魏志》記載：張魯，字公旗，祖父張陵在蜀地學習道術，在鵠鳴山中，編造道書來迷惑百姓。跟隨他學道的人要交五斗米，世人稱他們為『米賊』。張陵死後，兒子張衡繼承他的事業。張衡死後，張魯又繼承了他的事業。張陵自稱『天師』，張衡自稱『嗣師』，張魯自稱『系師』，號稱『三師』。張魯向來與劉焉交好。劉焉死後，兒子劉璋繼位，因為張魯不順從，便殺了張魯的母親和家室。張魯於是佔據漢中，用鬼道來教化百姓，以符書章禁為根本。來學習的人最初被稱為『鬼卒』，受道的人要交納金帛等財物，被稱為『祭酒』，各自統領部眾。部眾多的人被稱為『治頭』。有病人要讓他們自己認錯。大體上與張角的情況相似。《後漢書·皇甫嵩傳》記載：鉅鹿人張角自稱『大賢良師』，奉事...

【English Translation】 English version Question: Who are the 'troublemakers' (referring to those who cause chaos)?

Answer: Upon examining Cui Hong's 'Spring and Autumn Annals of the Sixteen Kingdoms,' there are no such individuals. From what historical records does this come? If it is fabricated, falsely accusing the monarch, please consult the national history to reveal the falsehood of this report. Upon examining the 'History of the Former and Later Han Dynasties,' there are dozens of groups of bandits such as Kunyang, Changshan, Qingni, Yuanlin, Heishan, Baima, Huangjin, and Chimei, all of whom were common people and had nothing to do with Buddhist disciples. Why are these not mentioned?

The 'History of the Later Han Dynasty' records: Zhang Lu, a Taoist from Pei, had a mother who was quite beautiful and also skilled in ghost magic, frequently visiting the home of Liu Yan. Later, when Liu Yan became the governor of Yizhou, he appointed Zhang Lu as Inspector-General. Zhang Lu, along with Zhang Xiu, a Major, led troops to attack and kill Su Gu, the governor of Hanzhong, cut off the Xie Valley road, and killed Han envoys. After Zhang Lu obtained Hanzhong, he killed Zhang Xiu and annexed his followers. At that time, he falsely claimed divine messages, proclaiming 'Yellow Robes shall be king.' Zhang Lu thus corresponded with Zhang Jiao and others, gathering followers, all wearing yellow turbans and Taoist robes, harming the world with hundreds of thousands of people. He occupied Hanzhong for nearly thirty years, and was later defeated by Cao Cao, and the Yellow Robe rebellion was quelled. At that time, there was not a single Shramana (monk), only Taoists. Why is this not mentioned? However, during the Han and Wei dynasties, there were many virtuous and eminent monks who contributed greatly to the country. Why are these not mentioned? Only speaking of people's bad points, focusing solely on their shortcomings, is this the behavior of a gentleman?

The 'Records of Wei' states: Zhang Lu, courtesy name Gongqi, his grandfather Zhang Ling studied Taoism in Shu, and in Mount Huming, he fabricated Taoist books to deceive the people. Those who followed him in learning Taoism had to pay five pecks of rice, and the world called them 'Rice Thieves.' After Zhang Ling died, his son Zhang Heng inherited his work. After Zhang Heng died, Zhang Lu inherited his work. Zhang Ling called himself 'Celestial Master' (Tianshi), Zhang Heng called himself 'Successor Master' (Sishi), and Zhang Lu called himself 'Lineage Master' (Xishi), known as the 'Three Masters.' Zhang Lu had always been on good terms with Liu Yan. After Liu Yan died, his son Liu Zhang succeeded him, and because Zhang Lu was disobedient, he killed Zhang Lu's mother and family. Zhang Lu then occupied Hanzhong, using ghost magic to teach the people, with talismans and prohibitions as the foundation. Those who came to learn were initially called 'Ghost Soldiers' (Guizu), and those who received the Tao had to pay gold, silk, and other valuables, and were called 'Libationers' (Jijiu), each leading their own followers. Those with many followers were called 'Heads of Administration' (Zhitou). In general, their situation was similar to that of Zhang Jiao. The 'Biography of Huangfu Song' in the 'History of the Later Han Dynasty' records: Zhang Jiao of Julu called himself 'Great Virtuous Teacher' (Daxian Liangshi), serving...

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黃老行張陵之術。用符水祝法以治病。遣弟子八人。使於四方以行教化。轉相誑惑。十餘年間眾數十萬。自青徐幽冀荊楊兗豫八州之民。莫不必應遂置三十六方。方猶將軍號也。

大方萬餘人。小方六千人。訛言蒼天死黃天當立。歲在甲子天下大吉。以白土書京邑寺門。皆作甲子字。中平元年三月五日。內外俱起。皆著道士黃服黃巾。或殺人祠天。於時賊徒數十萬眾。初起穎川作亂天下。併爲皇甫嵩討滅。

南鄭反漢而亡蜀(出魏書)。

孫恩習仙而敗晉(出晉書)。

道育醮祭因而禍宋(出宋書)。

于吉行禁殆以危吳(出吳書)。

公旗學仙而誅家(出華陽國志)。

陳瑞習道而滅族(事在晉陽秋)。

魏華叛夫(出靈寶經序)。

張陵棄婦(見陵傳)。

子登背父衛叔去兄(出神仙傳)。

右古來道士。破家破國為逆亂者。略引如前。

對曰。自陵三世專行鬼道。符書章醮出自道家。禁厭妖孽妄談吉兇。奸由茲起。然吳魏已下。晉宋已來。道俗為妖數亦不少。何以獨引眾僧。不論儒道二教。至如大業末年世充李密建德武周梁師都盧明月李軌朱粲唐弼薛舉等。並是俗人。曾無釋氏。何為不道。事偏理局黨惡嫉賢。為臣不忠明矣。

【現代漢語翻譯】 現代漢語譯本 黃老學習張陵的方術，用符水和祝禱之法來治病，派遣弟子八人到四方去傳播教化，互相欺騙迷惑。十餘年間，信眾達到數十萬。從青州、徐州、幽州、冀州、荊州、揚州、兗州、豫州這八個州的百姓，沒有不響應的。於是設定了三十六方，這個『方』就像將軍的稱號一樣。 大方有一萬多人，小方有六千人。他們訛傳『蒼天已死，黃天當立，歲在甲子，天下大吉』。用白土在京城和邑里的寺門上書寫，都寫成『甲子』二字。中平元年三月五日，內外一起發動叛亂，都穿著道士的黃色服裝和黃色頭巾。有人殺人祭祀上天。當時叛賊有數十萬之眾，最初在穎川起事作亂，最終都被皇甫嵩討伐消滅。 南鄭背叛漢朝而失去了蜀地（出自《魏書》）。 孫恩學習仙術而敗壞了晉朝（出自《晉書》）。 道育進行醮祭因而給宋朝帶來了災禍（出自《宋書》）。 于吉施行禁咒幾乎使吳國陷入危險（出自《吳書》）。 公旗學習仙術而被誅滅全家（出自《華陽國志》）。 陳瑞學習道術而被滅族（事蹟記載在《晉陽春秋》中）。 魏華背叛丈夫（出自《靈寶經序》）。 張陵拋棄妻子（事蹟見《張陵傳》）。 子登背離父親，衛叔離棄兄長（出自《神仙傳》）。 以上是自古以來道士中，那些因為作逆叛亂而導致家破國亡的人，略微引述如上。 回答說：自從張陵三世以來，專門施行鬼道，符箓、章表、齋醮都出自道家，用禁咒來壓制妖邪，胡亂談論吉兇，奸邪之事由此而起。然而吳、魏以下，晉、宋以來，道士和俗人作妖的情況也不少，為什麼只引用眾僧的事例，而不談論儒、道二教呢？至於大業末年，王世充、李密、竇建德、武周、梁師都、盧明月、李軌、朱粲、唐弼、薛舉等人，都是普通百姓，沒有一個是佛教徒，為什麼不提呢？這種做法偏頗、侷限，結黨營私、嫉賢妒能，作為臣子是不忠誠的，這很明顯。

【English Translation】 English version Huanglao (Huang-Lao thought, a syncretic philosophy combining Huangdi and Laozi) learned the arts of Zhang Ling (founder of Taoism), using talismanic water and incantations to cure diseases. He sent eight disciples to the four directions to spread his teachings, deceiving and bewildering people. In over ten years, his followers numbered in the hundreds of thousands. The people of the eight provinces of Qing, Xu, You, Ji, Jing, Yang, Yan, and Yu all responded. Thus, he established thirty-six 'fang' (districts), the 'fang' being like the title of a general. The large 'fang' had over ten thousand people, and the small 'fang' had six thousand people. They falsely proclaimed, 'The Azure Sky is dead, the Yellow Sky shall rise; the year is Jiazi (the first year of the sexagenary cycle), great fortune for the world.' They wrote 'Jiazi' with white earth on the temple gates of the capital and towns. On the fifth day of the third month of the first year of Zhongping (184 AD), they rose up in rebellion both inside and outside the capital, all wearing yellow robes and yellow turbans like Taoist priests. Some killed people to sacrifice to Heaven. At that time, the rebel bandits numbered in the hundreds of thousands. They first started the rebellion in Yingchuan, and were eventually all suppressed and annihilated by Huangfu Song. Nan Zheng (a historical figure) betrayed the Han Dynasty and lost the Shu region (from the Book of Wei). Sun En (a Taoist rebel leader) practiced immortality and ruined the Jin Dynasty (from the Book of Jin). Dao Yu (a Taoist priest) performed rituals and brought disaster to the Song Dynasty (from the Book of Song). Yu Ji (a Taoist figure) practiced prohibitions and nearly endangered the Wu kingdom (from the Book of Wu). Gong Qi (a historical figure) studied immortality and was executed along with his family (from the Chronicles of Huayang). Chen Rui (a historical figure) practiced Taoism and was exterminated (the story is in the Jin Yang Chunqiu). Wei Hua (a historical figure) betrayed her husband (from the preface to the Lingbao Jing). Zhang Ling (founder of Taoism) abandoned his wife (see the biography of Zhang Ling). Zi Deng (a Taoist figure) turned his back on his father, and Wei Shu left his brother (from the Biographies of Divine Immortals). The above are examples from ancient times of Taoist priests who caused the destruction of families and states through rebellion and disorder, briefly cited as above. The reply said: Since Zhang Ling's three generations, they have specialized in practicing the way of ghosts, talismans, memorials, and rituals all originating from Taoism, using prohibitions to suppress demons and recklessly discussing good and bad omens, from which treacherous things arise. However, since the Wu and Wei dynasties and the Jin and Song dynasties, there have been many cases of Taoists and laypeople acting as demons. Why only cite the examples of monks, and not discuss Confucianism and Taoism? As for Wang Shichong, Li Mi, Dou Jiande, Wu Zhou, Liang Shidu, Lu Mingyue, Li Gui, Zhu Can, Tang Bi, Xue Ju, and others at the end of the Daye era (Sui Dynasty), they were all common people, none of them were Buddhists. Why not mention them? This approach is biased and limited, forming cliques for personal gain and being jealous of the virtuous. As a minister, it is clearly disloyal.

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奕云。請胡佛邪教退還西域。凡是僧尼悉令歸俗者。

對曰。莊周云。六合之內。聖人論而不議。六合之外。聖人存而不論。老子云。域中有四大而道居其一。考詩書禮樂之致。但欲攸序彝倫明忠列孝慈之先。意在敬事君父。縱稱至德。唯是安上治民。假令要道。不出移風變俗。自衛反魯。詎述解脫之言。六府九疇。未宣究竟之指。及養生齊物之談。龍圖鳳紀之說。亦可懷仁抱信遵厲鄉之志。刪經贊象肆闕里之文。次曰九流。末云七略。案前漢藝文志所紀眾書一萬三千二百六十九卷。莫不功在近益。俱未暢遠途。皆自局於一生之內。非迥拔於三世之表者矣。遂使當現因果理。涉旦而猶昏。業報吉兇義。經丘而未曉。故知逍遙一部。猶迷有有之情。道德二篇。未入空空之境。斯乃六合之寰塊。五常之俗謨。詎免四流浩汗。為煩惱之場。六趣諠嘩。造塵勞之業也。原夫實相杳冥。逾要道之要。法身凝寂。出玄之又玄。惟我大師體斯妙覺。二邊頓遣萬德俱融。不諠不寂。安能以境智求。非爽非昧。胡可以形名取。為小則小也而無內。處大則大也而無垠。故能量法界而興悲。揆虛空而立誓。所以現生穢土誕聖王宮。示金色之身。吐玉毫之相。佈慈云于鷲嶺。則火宅焰銷。扇慧風于雞峰。則幽途霧卷。行則金蓮捧足。

【現代漢語翻譯】 現代漢語譯本： 問：請將胡佛邪教（指佛教）驅逐出西域，所有僧尼全部勒令還俗。

答：莊周（莊子）說：『六合（天地四方）之內，聖人評論但不參與議論；六合之外，聖人存在但不評論。』老子說：『區域之中有四大，而道佔據其中之一。』考察《詩》、《書》、《禮》、《樂》的精髓，不過是想使倫理秩序井然，彰顯忠誠，表彰孝道，提倡慈愛，意在尊敬君王和父親。即使稱頌最高的德行，也只是爲了安定上位者和治理百姓。即使是重要的道理，也離不開移風易俗。從衛國返回魯國，哪裡會講述解脫的言論？六府九疇（古代的政治制度），沒有宣揚究竟的旨歸。以及養生齊物的談論，龍圖鳳紀的說法，也可以懷著仁愛和誠信，遵循厲鄉（古代的賢人）的志向，刪減經典，讚美卦象，在闕里（孔子故里）著書立說。其次是九流（儒、道、陰陽、法、名、墨、縱橫、雜、農），最後是七略（目錄學）。考察《前漢書·藝文志》所記載的各種書籍一萬三千二百六十九卷，無不是功用在於眼前的利益，都沒有闡明長遠的道路，都侷限於一生之內，不是遠遠超越於三世之外的。於是使得當下的因果道理，即使到了早晨仍然昏暗不明；業報吉兇的意義，經過山丘也沒有明白。所以知道《逍遙遊》一部，仍然迷惑于有無的情感；《道德經》二篇，沒有進入空空的境界。這乃是六合的範圍，五常的世俗規範，哪裡能免於四流（佛教以外的其他思想流派）的浩瀚，成為煩惱的場所；六趣（地獄、餓鬼、畜生、阿修羅、人、天）喧譁吵鬧，造作塵勞的行業啊！追溯那實相的杳冥，超過了要道中的要道；法身的凝寂，超出了玄妙中的又玄妙。只有我的大師（釋迦牟尼佛）體悟了這種微妙的覺悟，二邊（有和無）頓時捨棄，萬德全部融合。不喧譁也不寂靜，怎麼能用境智去尋求？不是爽朗也不是昧暗，怎麼可以用形名去獲取？說它小，那麼小而沒有內部；說它大，那麼大而沒有邊際。所以能夠衡量法界而興起悲心，衡量虛空而立下誓願。因此示現在穢土（充滿污垢的世界）誕生於聖王的宮殿，示現金色的身軀，吐出玉毫的光相，在鷲嶺（靈鷲山）佈下慈悲的雲朵，那麼火宅的火焰就消滅了；在雞峰（雞足山）扇動智慧的風，那麼幽暗的道路上的霧氣就消散了。行走時有金蓮托起雙足。

【English Translation】 English version: Question: Please order the Hu-fu heresy (Buddhism) to retreat from the Western Regions, and all monks and nuns to return to lay life.

Answer: Zhuang Zhou (Zhuangzi) said, 'Within the six directions (heaven, earth, and the four cardinal points), the sage discusses but does not deliberate; outside the six directions, the sage exists but does not discuss.' Laozi said, 'Within the realm, there are four great things, and the Dao occupies one of them.' Examining the essence of the 'Classic of Poetry,' 'Classic of History,' 'Classic of Rites,' and 'Classic of Music,' it merely seeks to order ethics, manifest loyalty, exemplify filial piety, and promote compassion, intending to respect the ruler and father. Even if praising the highest virtue, it is only to stabilize those in power and govern the people. Even if it is an important principle, it cannot be separated from changing customs. Returning from the state of Wei to the state of Lu, where would one discuss the words of liberation? The Six Treasuries and Nine Categories (ancient political systems) do not proclaim the ultimate purpose. And the discussions of nourishing life and equalizing things, the sayings of dragon charts and phoenix records, can also cherish benevolence and faith, follow the aspirations of Li Xiang (an ancient virtuous person), abridge the classics, praise the images, and write books in Qielǐ (Confucius's hometown). Next are the Nine Schools (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Eclectics, and Agriculture), and finally the Seven Summaries (bibliography). Examining the various books recorded in the 'Treatise on Literature' of the 'Book of the Former Han,' totaling 13,269 volumes, none of them have utility beyond immediate benefit, and none of them elucidate the distant path, all confined within one lifetime, not far surpassing the three realms. Thus, the principle of present cause and effect remains obscure even in the morning; the meaning of karmic retribution, good and bad, is not understood even after passing the hills. Therefore, it is known that the 'Wandering Freely' still confuses the emotions of existence and non-existence; the two chapters of the 'Tao Te Ching' have not entered the realm of emptiness. This is the realm of the six directions, the secular norms of the five constants, how can it avoid the vastness of the four streams (other schools of thought besides Buddhism), becoming a place of vexation; the six realms (hell, hungry ghosts, animals, asuras, humans, and gods) are noisy and clamorous, creating the karma of defilement! Tracing back to the obscurity of true reality, it surpasses the most important of important principles; the stillness of the Dharma body transcends the mysterious beyond the mysterious. Only my master (Sakyamuni Buddha) embodies this subtle awakening, the two extremes (existence and non-existence) are instantly abandoned, and all virtues are completely integrated. Neither noisy nor silent, how can it be sought with realm-wisdom? Neither clear nor obscure, how can it be obtained with form and name? If it is said to be small, then it is small and has no interior; if it is said to be large, then it is large and has no boundaries. Therefore, it can measure the Dharma realm and arouse compassion, measure the void and make vows. Therefore, it manifests birth in the defiled land (world full of impurities) in the palace of a holy king, manifesting a golden body, emitting a jade-white ray of light, spreading clouds of compassion on Vulture Peak (Grdhrakuta Mountain), then the flames of the burning house are extinguished; fanning the wind of wisdom on Chicken Foot Mountain (Kukkutapada Mountain), then the fog on the dark path dissipates. When walking, golden lotuses support the feet.

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坐則寶座承軀。出則帝釋居前。入則梵王從后。左輔密跡。以滅惡為功。右弼金剛。以長善為務。聲聞菩薩儼若侍臣。八部萬靈森然翊衛。演涅槃則地現六動。說般若則天雨四花。百福莊嚴。狀滿月之臨蒼海。千光照曜。猶聚日之映寶山。師子一吼則外道摧鋒。法鼓暫鳴則天魔稽首。是故號佛為法王也。豈得與衰周迦葉比德爭衡。末世儒童輒相聯類者矣。是以天上天下。獨稱調御之尊。三千大千。咸仰慈悲之澤。然而理深趣遠。假筌蹄而後悟教門善巧。憑師友而方通統其教也。八萬四千之藏。二諦十地之文。祇園鹿苑之談。海殿龍宮之旨。玉諜金書之字。七處八會之言。莫不垂至道于百王。扇玄風于萬古。如語實語不思議也。近則安國利民。遠則超凡證聖。故能形遍六道教滿十方。實為世界福田。蓋是蒼生歸處。於時敬信之侶。猶七曜之環北辰。受化之徒。如萬川之投巨海。考其神變功業利益人天。故無得而名也。既滿恒沙之因。故得常樂之果。善矣哉。不可測也。但以時運未融。遂令梵漢殊感。所以西方先音形之奉。東國暫見聞之益。及慈雲卷潤慧日收光。乃夢金人于永平之年。睹舍利于赤烏之歲。於是漢魏齊梁之政。像教勃興。燕秦晉宋已來。名僧間出。或畫滿月于清檯之側。表相輪于雍門之外。逮河北翻辭漢南

著錄。道興三輔信洽九州。跨江左而彌殷。歷金行而轉盛。渭水備逍遙之苑。廬岳總般若之臺。深文奧旨發越來儀。碩學高僧蟬聯遠至。暨梁武之世。三教連衡三乘並鶩。雖居紫極情契汾陽。屏酒正而撒饔人。薰戒香而味法喜。恐四流難拔。躬以七辯能將。乃輕袞飾而御染衣。舍雕輦而敷草座。於時廣創慧臺之業。大啟表塔之基(梁記云。東臺西府在位八十餘年。都邑大寺七百餘所。僧尼講眾常有萬人。討論內典共遵聖業。孜孜無倦。各厭世榮也)遂令五都豪族厭冠冕而歸依。四海名家棄榮華而入道。自皇王所居之土。聲教所覃之域。莫不頂禮迴向五體歸依。利物之深。其來久矣。孔老垂化安能與京。案三十六國春秋高僧名僧牟子等紀傳。始後漢永平十年已來。佛法東流。政經十代年將六百。名僧大德世所尊敬者。凡二百五十七人。傍出附見者。及燕趙王公齊梁卿相等。凡二百五十一人。陳其行業大開十例。一曰譯經。二曰解義。三曰神異。四曰習禪。五曰明律。六曰遺身。七曰誦經。八曰興福。九曰經師。十曰唱導。此例高僧。皆德效四依功備三業。法傳震旦寔所賴焉(邪見隱而不論。但說五三惡者。夫雪山之內。本多甘露。亦有毒草。大海之中既有明珠。亦饒羅剎。喻昆岳缺于片石。鄧林損於一枝耳。復何可怪之

耳)。

廣弘明集卷第十一 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十二

大唐西明寺沙門釋道宣撰

辯惑篇第二之八

決對傅奕廢佛法僧事(並表)

綿州振響寺沙門釋明概

僧明概言。概聞三皇統天五帝御寓。道含弘而遠大。德普覆而平均。敷善教以訓民。佈慈心而育物。逮乎中古其道弗虧。故漢武欽明見善而弗及。顯宗睿聖體道而不居。遂能紆屈尊儀。甘泉禮金人之瑞。翹想夢寐德陽。降銅像之徴。於是秦景西遊。越流沙而訪道。摩騰東入。跨蔥嶺而傳真。遂得化漸漢朝。寺興白馬之號。道流晉世。剎建青龍之名。其間盛寫尊儀競崇寺塔。騰惠云于落刃。涌法水于窮源。驅有識于福林。登蒼生於善地。開闡佛法昭化愚曚。故得永平季年嘉瑞臻輯。慶雲流潤湛露凝甘。澤馬騰驤神雀翔集。朱英吐含穎之秀。紫葩生連理之枝。可謂不世之奇徴。非常之嘉瑞者也。於是西域入侍南越歸仁。偃革休兵銷金罷刃。豈不由感聖降靈奉戒行善精誠昭著貫達幽明者哉。故書云。天生神物以祚聖人。無德斯隱有道則見。著之惇史可得而詳。惟我大唐膺期啟運握機御歷誕命建家。初起義則道葉百靈。始登圖則威加萬國。故世充化及。授首于東都。建德武周

【現代漢語翻譯】 現代漢語譯本：

廣弘明集卷第十一 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十二

大唐西明寺沙門釋道宣撰

辯惑篇第二之八

決對傅奕廢佛法僧事(並表)

綿州振響寺沙門釋明概

僧人明概說：『我明概聽說三皇治理天下，五帝居住於世。他們的道包含弘揚而遠大，他們的德普遍覆蓋而平均。他們傳播善良的教義來訓導人民，佈施慈悲的心懷來養育萬物。到了中古時期，他們的道也沒有虧損。所以漢武帝欽佩賢明，見到善事卻不能達到；漢顯宗睿智聖明，體會道卻不自居。於是能夠委屈尊貴的禮儀，在甘泉宮祭拜金人的祥瑞；翹首夢想著德陽殿，降下銅像的徵兆。因此秦景西行，越過流沙去尋訪道；摩騰（Kāśyapa Mātaṅga）東來，跨過蔥嶺來傳揚真理。於是佛法得以逐漸教化漢朝，寺廟興起白馬寺的稱號；佛道流傳於晉朝，佛寺建立青龍寺的名字。這期間，人們盛大地描繪佛像的尊容，競相崇建寺廟佛塔。佛法如騰飛的祥雲消解刀刃之災，如涌出的法水來自無盡的源泉。引導有識之士進入福德的園林，提升百姓到善良的境地。開創闡釋佛法，昭示教化愚昧無知的人。所以永平年間，吉祥的徵兆紛紛到來，慶雲流動滋潤，湛露凝結成甘甜的露水，神馬騰躍，神雀飛翔聚集。硃紅的花朵吐露包含花穎的秀美，紫色的花朵生長出連理的枝條。這可以說是曠世的奇異徵兆，非常美好的吉祥瑞兆啊。於是西域各國前來朝見，南越歸順歸附仁義。停止戰爭，休養生息，銷燬兵器，停止殺戮。這難道不是因為感應聖人降臨，奉行戒律行善，精誠昭著，貫通幽冥的緣故嗎？』所以《尚書》上說：『上天降生神物來保佑聖人，沒有德行就會隱藏，有道義就會顯現。』記載在史書上可以詳細瞭解。只有我大唐承受天命，開啟新的時代，掌握時機治理天下，頒佈命令建立國家。最初起義時，道義符合百靈的意願；開始登基時，威望加於萬國。所以王世充被感化，在東都授首；王建德、武周

【English Translation】 English version:

Guang Hong Ming Ji, Volume 11 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Volume 12

Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 2.8 on Discriminating Against Delusions

Resolving the Opposition to Fu Yi's Abolishment of Buddhism and the Sangha (with Memorial)

Śramaṇa Shi Minggai of Zhenxiang Temple in Mianzhou

The monk Minggai said, 'I, Minggai, have heard that the Three Sovereigns ruled the heavens and the Five Emperors resided in the world. Their Dao (the Way) encompassed vastness and greatness, and their virtue universally covered and equally distributed. They spread virtuous teachings to instruct the people and bestowed compassionate hearts to nurture all things. Until the Middle Ages, their Dao was not diminished. Therefore, Emperor Wu of the Han Dynasty admired sagacity, but could not attain goodness; Emperor Xianzong was wise and sagely, embodying the Dao but not dwelling on it. Thus, they were able to humble their noble demeanor, offering sacrifices to the auspicious golden man in Ganquan Palace; yearning for Deyang Palace in dreams, bringing down the omen of the bronze statue. Therefore, Qin Jing traveled west, crossing the flowing sands to seek the Dao; Kāśyapa Mātaṅga (摩騰) came east, crossing the Pamir Mountains to transmit the truth. Thus, Buddhism was able to gradually transform the Han Dynasty, and temples arose with the name of the White Horse Temple; the Buddhist path flowed into the Jin Dynasty, and monasteries were built with the name of the Green Dragon Temple. During this time, people grandly depicted the venerable appearance of the Buddha, competing to build temples and pagodas. The Dharma, like soaring auspicious clouds, dissolved the calamity of blades; like gushing Dharma water, it came from an inexhaustible source. It guided those with awareness into the forest of blessings and elevated the common people to the land of goodness. It initiated and elucidated the Buddha-dharma, illuminating and transforming the ignorant. Therefore, in the Yongping era, auspicious omens arrived in abundance, auspicious clouds flowed and nourished, and pure dew condensed into sweet nectar. Divine horses leaped and galloped, and divine sparrows flew and gathered. Vermilion flowers emitted the beauty of containing the flower's pistil, and purple flowers grew branches of conjugal affinity. This can be said to be an extraordinary and rare omen, an exceptionally beautiful and auspicious sign. Therefore, the Western Regions came to attend, and the Southern Yue submitted to righteousness. Wars ceased, and soldiers rested; weapons were melted down, and killings stopped. Is this not because of sensing the descent of sages, upholding precepts and practicing goodness, with sincerity manifestly illuminating and penetrating the realms of the visible and invisible?' Therefore, the Book of Documents says, 'Heaven gives birth to divine objects to bless the sage; without virtue, they will be hidden; with Dao, they will appear.' Recorded in the historical records, it can be understood in detail. Only our Great Tang Dynasty received the mandate of Heaven, initiating a new era, grasping the opportunity to govern the world, and issuing commands to establish the nation. When the initial uprising began, righteousness aligned with the will of all spirits; when the ascension to the throne began, prestige was added to all nations. Therefore, Wang Shichong was transformed and surrendered in Dongdu; Wang Jiande and Wu Zhou

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。櫬身於北朔。荊吳克定秦隴廓清。方應駕七寶而飛行。導千輪而輕舉。巍巍不與。蕩蕩誰名。功既成焉。事亦畢矣。加以留心佛法眷言匡護。故莊嚴總持再興九級。沙門釋子更度千人。像化彌盛於前朝。寺塔更興于聖世。方頂戴三寶弘護四依。合掌低頭。忘帝王之貴。斂心屈膝。盡至敬之誠。概自慶遭逢屬此嘉運。方愿息心凈剎畢志玄門。懔勵六時。以酬聖世之德。翹勤五體。用報罔極之恩。而奕忽肆狂言上聞朝聽。輕辭蔑聖利口謗賢。出語醜於梟音。發聲毒于鴆響。專欲破滅佛法毀廢眾僧。割斷衣糧減省寺塔。其故何也。奕曾為道士。惡妒居懷。故毀聖劣凡贊愚勝智。以下謗上用短加長。違理悖情一至於此。但讒言害德偏聽傷賢。故宋受子罕之言。囚于墨翟。魯信季孫之說。逐于尼丘。二子之賢。弗能自免。八條之謗。或累於人。然。

主上欽明弗容讒慝。縱其三失寧致一疑。但浮雲在天。白日有時虧照。游翳拂目。陽精為之不明。而傅奕浮辭迷於視聽。情理眩惑言語混淆。弗可專聽。豈應偏信。請共決對存毀分甘。概忝在緇徒預參法侶。忽聞誹謗寧不深傷。縱回刃刳心。未以為痛。抽刀斫髓。詎以為殘。謗讟之深傷酷甚此。經云。亡身護法沒命弘道。此其時也。方抽腸瀝膽報邪逆之仇讎。申表獻誠。雪師

【現代漢語翻譯】 現代漢語譯本： 身處北方邊境，平定了荊州、吳地，廓清了秦地、隴地。這樣才能駕馭七寶裝飾的車飛行，引導千輪車輕鬆起飛。他的功績巍峨無比，他的名聲浩蕩無邊，有誰能比得上？功業已經完成，事情也已經完畢。加上他留心佛法，關懷匡扶，所以莊嚴總持的寺廟再次興建九層高塔，沙門和信徒再次度過千人。佛像教化比前朝更加興盛，寺廟佛塔在聖明的時代更加興旺。他頂戴三寶，弘揚守護四種依靠（比丘、比丘尼、優婆塞、優婆夷），合掌低頭，忘記自己帝王的尊貴，收斂心神，屈膝下拜，竭盡最恭敬的誠意。我等僧人慶幸遭遇這美好的時運，希望能夠平息雜念，在清凈的佛剎中度過一生，完成在玄妙佛法中的志向。時刻保持警醒，以報答聖明時代的恩德，五體投地，用以報答無邊無際的恩情。然而傅奕卻肆意發表狂妄的言論，傳到朝廷的耳朵里，輕率地詆譭聖人，用花言巧語誹謗賢人。說出的話比貓頭鷹的叫聲還難聽，發出的聲音比毒藥還惡毒，一心想要破滅佛法，毀壞僧眾，割斷僧人的衣糧，減少寺廟佛塔的開支。這是什麼緣故呢？傅奕曾經是道士，心懷嫉妒，所以詆譭聖人，抬高凡人，讚揚愚蠢，勝過智慧，用下級誹謗上級，用缺點掩蓋優點，違背道理，違揹人情，竟然到了這種地步。但是讒言會損害德行，偏聽會傷害賢人，所以宋國因為聽信子罕的讒言，把墨翟囚禁起來，魯國相信季孫的話，驅逐了尼丘（孔子）。像墨翟和孔子這樣的賢人，都不能免於災禍，八條誹謗的罪名，或許會連累到別人。但是。

主上英明，不會容忍奸邪小人。寧可放過三個錯誤，也不要產生一個疑點。但是浮雲遮蔽天空，太陽有時也會失去光輝，遊動的陰影拂過眼睛，明亮的陽光也會因此變得不明亮。而傅奕虛浮的言辭迷惑了視聽，情理使人眩暈，言語使人混淆，不可以只聽一面之詞，怎麼可以偏聽偏信呢？請允許我們共同辯論，決定佛法的存廢，分清是非。我等有幸身為僧侶，參與佛法同修的行列，忽然聽到誹謗之言，怎能不感到深深的悲傷？即使剖開胸膛，挖出心來，也不覺得痛苦，抽出刀來，砍斷骨髓，也不覺得殘忍。誹謗所造成的傷害，比這些還要嚴重。經書上說：『犧牲生命來保護佛法，捨棄性命來弘揚佛道』，現在就是這樣的時刻啊！我等要抽出腸子，瀝盡膽汁，報答邪惡叛逆的仇恨，呈上奏表，洗雪老師的冤屈。 English version: He personally pacified the northern borders, subdued Jing and Wu, and cleared Qin and Long. Only then could he ride a chariot adorned with seven treasures and fly, guiding thousands of wheels with ease. His achievements are towering and unmatched, his fame vast and boundless. Who can compare? His work is done, his tasks are complete. Moreover, he is mindful of the Buddha's teachings, caring for and supporting them. Therefore, the magnificent and comprehensive monastery is rebuilt with a nine-story pagoda, and thousands of monks and followers are ordained again. The influence of Buddhist images and teachings is even greater than in previous dynasties, and temples and pagodas flourish in this enlightened era. He reverently upholds the Three Jewels (Buddha, Dharma, Sangha) and protects the Four Reliances (bhikshus, bhikshunis, upasakas, upasikas), joining his palms and bowing his head, forgetting his dignity as an emperor, composing his mind and kneeling, offering the utmost sincerity and respect. We monks are fortunate to have encountered this auspicious time, and we hope to calm our minds and spend our lives in the pure Buddhist land, fulfilling our aspirations in the profound Dharma. We remain vigilant at all times to repay the virtues of this enlightened era, prostrating ourselves to repay the boundless kindness. However, Fu Yi recklessly utters wild words, which reach the ears of the court, carelessly slandering the sages and using eloquent words to defame the virtuous. His words are uglier than the hooting of an owl, and his voice is more poisonous than the venom of a poisonous bird, single-mindedly seeking to destroy the Buddha's teachings, ruin the Sangha, cut off the monks' provisions, and reduce the expenses of temples and pagodas. What is the reason for this? Fu Yi was once a Taoist priest, harboring jealousy in his heart, so he slanders the sages, elevates the ordinary, praises foolishness, and surpasses wisdom, using subordinates to slander superiors, using shortcomings to cover up strengths, violating reason and defying human feelings, to such an extent. But slanderous words harm virtue, and biased listening injures the worthy. Therefore, the State of Song, believing the words of Zi Han, imprisoned Mo Di, and the State of Lu, believing the words of Ji Sun, banished Ni Qiu (Confucius). Even such virtuous men as Mo Di and Confucius could not escape misfortune, and the accusations of the eight articles may implicate others. However,

Our sovereign is wise and will not tolerate treacherous and evil people. He would rather let three mistakes go than harbor one doubt. But floating clouds obscure the sky, and the sun sometimes loses its light. Moving shadows brush the eyes, and the bright sunlight becomes unclear. And Fu Yi's frivolous words deceive sight and hearing, reason confuses people, and words are confusing. One should not listen to only one side, and how can one be biased? Please allow us to debate together, decide the survival or destruction of the Dharma, and distinguish right from wrong. We are fortunate to be monks, participating in the community of Dharma practitioners, and suddenly hearing slanderous words, how can we not feel deeply saddened? Even if we cut open our chests and dig out our hearts, we would not feel pain, and even if we drew our swords and cut off our marrow, we would not feel cruel. The harm caused by slander is even more severe than these. The scriptures say: 'Sacrifice life to protect the Dharma, give up life to promote the Way', this is the time! We will draw out our intestines and drain our gallbladders to repay the hatred of the evil and rebellious, present our memorial, and clear our teacher's name.

【English Translation】 English version: He personally pacified the northern borders, subdued Jing and Wu, and cleared Qin and Long. Only then could he ride a chariot adorned with seven treasures and fly, guiding thousands of wheels with ease. His achievements are towering and unmatched, his fame vast and boundless. Who can compare? His work is done, his tasks are complete. Moreover, he is mindful of the Buddha's teachings, caring for and supporting them. Therefore, the magnificent and comprehensive monastery is rebuilt with a nine-story pagoda, and thousands of monks and followers are ordained again. The influence of Buddhist images and teachings is even greater than in previous dynasties, and temples and pagodas flourish in this enlightened era. He reverently upholds the Three Jewels (Buddha, Dharma, Sangha) and protects the Four Reliances (bhikshus, bhikshunis, upasakas, upasikas), joining his palms and bowing his head, forgetting his dignity as an emperor, composing his mind and kneeling, offering the utmost sincerity and respect. We monks are fortunate to have encountered this auspicious time, and we hope to calm our minds and spend our lives in the pure Buddhist land, fulfilling our aspirations in the profound Dharma. We remain vigilant at all times to repay the virtues of this enlightened era, prostrating ourselves to repay the boundless kindness. However, Fu Yi recklessly utters wild words, which reach the ears of the court, carelessly slandering the sages and using eloquent words to defame the virtuous. His words are uglier than the hooting of an owl, and his voice is more poisonous than the venom of a poisonous bird, single-mindedly seeking to destroy the Buddha's teachings, ruin the Sangha, cut off the monks' provisions, and reduce the expenses of temples and pagodas. What is the reason for this? Fu Yi was once a Taoist priest, harboring jealousy in his heart, so he slanders the sages, elevates the ordinary, praises foolishness, and surpasses wisdom, using subordinates to slander superiors, using shortcomings to cover up strengths, violating reason and defying human feelings, to such an extent. But slanderous words harm virtue, and biased listening injures the worthy. Therefore, the State of Song, believing the words of Zi Han, imprisoned Mo Di, and the State of Lu, believing the words of Ji Sun, banished Ni Qiu (Confucius). Even such virtuous men as Mo Di and Confucius could not escape misfortune, and the accusations of the eight articles may implicate others. However,

Our sovereign is wise and will not tolerate treacherous and evil people. He would rather let three mistakes go than harbor one doubt. But floating clouds obscure the sky, and the sun sometimes loses its light. Moving shadows brush the eyes, and the bright sunlight becomes unclear. And Fu Yi's frivolous words deceive sight and hearing, reason confuses people, and words are confusing. One should not listen to only one side, and how can one be biased? Please allow us to debate together, decide the survival or destruction of the Dharma, and distinguish right from wrong. We are fortunate to be monks, participating in the community of Dharma practitioners, and suddenly hearing slanderous words, how can we not feel deeply saddened? Even if we cut open our chests and dig out our hearts, we would not feel pain, and even if we drew our swords and cut off our marrow, we would not feel cruel. The harm caused by slander is even more severe than these. The scriptures say: 'Sacrifice life to protect the Dharma, give up life to promote the Way', this is the time! We will draw out our intestines and drain our gallbladders to repay the hatred of the evil and rebellious, present our memorial, and clear our teacher's name.

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父之謗辱。冒昧忤聽。追用驚惶。謹言。

謹奏決破傅奕謗佛毀僧事八條列之如左。

第一決破。僧尼六十已還簡令作丁兵強農勸事。

概聞至理絕言。本出譭譽之外。玄宗離說。寔超語默之端。然物情不悟寄言深淺。世道多惑假示精粗。故有內外道殊邪正說異。凡聖位別大小教分。若以同會一乘。豈執之以謗佛。終趣極果。不封之以謬真。譬千川之赴滄溟。萬流之歸巨海。內外明證。豈虛言哉。故法華言。于諸過去佛。現在或滅度。若有聞法者。無一不成佛。又涅槃經言。一切眾生皆有佛性。究竟皆當成得佛道。又道家法輪云。若見沙門思念無量。愿早出身以習佛真。若見佛圖思念無量。當愿一切普入法門。又靈寶洞玄真一經云。眾真高仙已得佛道。又靈寶太上秘要經云。各于現在同得佛道。故知不二妙門終須齊入。唯一極果要必同登。茍執異端自貽迷墜。近代學者率意庸愚。偷竊真言安置偽典。故五道輪轉託作仙經。三千威儀假稱道戒。詣佛受法改作天尊。勤行作佛轉為金闕。本行回為本相。佛言題作道言。摸托佛法之威儀。彷習眾僧之法式。或持真當偽詎識是非。翻正入邪豈知顛倒。事同癡賊竊狐裘而反披。有類愚夫盜珠瓔而倒著。如斯條類數亦眾多。略舉二三不可覼縷。但傅弈曾為道士。

【現代漢語翻譯】 現代漢語譯本： 父親的誹謗侮辱，我冒昧地違抗和聆聽，內心追思起來感到驚恐不安，謹言上奏。

謹奏請裁決駁破傅奕誹謗佛、詆譭僧侶的八條罪狀，羅列如下：

第一條駁破：將六十歲以下的僧尼，篩選出來充當士兵，加強農業生產，勸勉從事生產。

普遍認為至高的真理是無法用言語表達的，它本身就超越了讚揚和詆譭。玄妙的宗旨脫離了言說，它實際上超越了語言和沉默的範疇。然而，世人不能領悟，寄託于言語的深淺之中；世俗之道多被迷惑，被粗淺的表象所矇蔽。所以才有了內外道之分，邪正之說不同，凡聖的地位有別，大小乘的教義區分。如果能以同一的視角看待一乘佛法，怎麼會執著于誹謗佛陀呢？最終都能達到最高的果位，不應該因為謬誤而加以否定。這就像千條河流奔向滄海，萬條水流歸於巨海一樣。內外都有明確的證據，這難道是虛假的言論嗎？所以《法華經》說：『在過去、現在或已滅度的諸佛中，如果有聽聞佛法的人，沒有一個不能成佛的。』又《涅槃經》說：『一切眾生皆有佛性，最終都應當成就佛道。』又道家的《法輪經》說：『如果見到沙門（佛教出家人），應當思念他們的無量功德，愿自己早日脫離塵世，學習佛陀的真理。如果見到佛寺佛像，應當思念他們的無量功德，當愿一切眾生普遍進入佛法之門。』又《靈寶洞玄真一經》說：『眾多的真人和高仙已經證得佛道。』又《靈寶太上秘要經》說：『各自在現在世共同證得佛道。』所以可知，不二的妙門最終必須一起進入，唯一的極果必定共同證得。如果固執于不同的極端，只會給自己帶來迷惑和墮落。近代的學者大多隨意而平庸愚蠢，偷竊佛教的真言，安置在虛假的道教典籍中。所以將五道輪迴僞託為仙經，將佛教的三千威儀假稱為道教的戒律。到佛那裡接受佛法，卻改為尊奉天尊。勤奮修行作佛，卻轉為金闕。將本來的行為說成本相，將佛的言語題寫為道的言語。模彷彿教的威儀，倣傚僧侶的法式。或者拿著真的當成假的，哪裡能分辨是非？捨棄正道而進入邪道，哪裡知道顛倒？這種行為如同愚蠢的盜賊，偷了狐皮大衣卻反著穿；又像愚蠢的人，偷了珍珠瓔珞卻倒著戴。像這樣的情況有很多，略舉兩三條，不能一一列舉。只是因為傅奕曾經是道士。

【English Translation】 English version: The slander and insult of my father, I presumptuously disobeyed and listened to, and my heart is filled with fear and unease when I recall it. I respectfully submit this memorial.

I respectfully request a ruling to refute and break down the eight charges of Fu Yi's slander against the Buddha and defamation of the Sangha, which are listed as follows:

First refutation: Select monks and nuns under the age of sixty to serve as soldiers, strengthen agricultural production, and encourage engagement in production.

It is generally understood that the ultimate truth is beyond words, inherently transcending praise and slander. The profound essence is detached from speech, truly surpassing the realm of language and silence. However, people are unable to comprehend, entrusting themselves to the depths of language; worldly paths are often deluded, obscured by superficial appearances. Therefore, there are distinctions between internal and external paths, differences in heretical and orthodox teachings, distinctions in the positions of ordinary and holy beings, and divisions in the teachings of the Greater and Lesser Vehicles. If one can view the One Vehicle Dharma with a unified perspective, how could one cling to slandering the Buddha? Ultimately, all can attain the highest fruit, and should not be denied due to errors. This is like a thousand rivers flowing to the vast ocean, and ten thousand streams returning to the great sea. There is clear evidence both internally and externally, so how could this be false words? Therefore, the Lotus Sutra says: 'Among the Buddhas of the past, present, or those who have already passed away, if there are those who hear the Dharma, none will fail to attain Buddhahood.' Also, the Nirvana Sutra says: 'All sentient beings possess Buddha-nature, and ultimately they should all attain the path of Buddhahood.' Furthermore, the Taoist Dharma Wheel Sutra says: 'If you see a shramana (Buddhist renunciant), you should contemplate their immeasurable merits, and wish to leave the world early to learn the truth of the Buddha. If you see a Buddhist temple or image, you should contemplate their immeasurable merits, and wish that all beings universally enter the gate of Dharma.' Also, the Lingbao Dongxuan Zhenyi Jing says: 'Many perfected beings and high immortals have already attained the path of Buddhahood.' Also, the Lingbao Taishang Biyao Jing says: 'Each attains the path of Buddhahood together in the present life.' Therefore, it can be known that the non-dual wondrous gate must ultimately be entered together, and the unique ultimate fruit must certainly be attained together. If one clings to different extremes, one will only bring confusion and downfall upon oneself. Modern scholars are mostly arbitrary and foolish, stealing Buddhist mantras and placing them in false Taoist scriptures. Therefore, they falsely attribute the five paths of reincarnation to immortal scriptures, and falsely claim the three thousand rules of conduct of Buddhism as Taoist precepts. Receiving the Dharma from the Buddha, they change it to venerating the Heavenly Worthies. Diligently practicing to become a Buddha, they transform it into the Golden Citadel. They say that the original actions are the original appearance, and they title the Buddha's words as Taoist words. They imitate the Buddhist demeanor and emulate the practices of the Sangha. Or they take the real for the false, how can they distinguish right from wrong? Abandoning the right path and entering the wrong path, how can they know the inversion? This behavior is like a foolish thief who steals a fox fur coat and wears it backwards; it is like a foolish person who steals a pearl necklace and wears it upside down. There are many such cases, and I will briefly mention two or three, which cannot be listed one by one. It is only because Fu Yi was once a Taoist priest.

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身服黃衣。不遵李老無為之風。專行張陵兵吏之法。或身為米賊聚斂無端。名稱鬼卒咒詛寧忌。湯沐櫛梳與俗既同。耽荒愛慾將世何別。加以內懷嫉意外肆狂言。誹謗紛紜罵詈重疊。此而可忍。孰不可容。今依事條。次第決破。愿垂聖鑒。少詳覽焉。

奕言。眾僧剃髮染衣。不謁帝王違離父母。非忠孝者。今之道士戴幘冠巾。應拜時君。在家侍養為忠孝不。今既不然豈獨偏責。夫論忠者。事君以盡命。殉義以忘身。孝者奉親竭誠存沒以資濟。故道安直諫以輔秦。佛圖忠言以匡趙。目連捧缽而餉母。釋迦擔棺而葬親。寧國濟家豈非忠孝也。不如道士張魯亂于漢朝。孫恩反於晉國。陳瑞習道而夷族。公旗學仙而滅門。亂國破家豈有忠孝也。

又言。眾僧仇匹內通衣形外隔。夭胎殺子違禮逆天者。今道士既合氣修齋交接受道。應護胎生子順禮合天。此則伉儷久成。陰陽本合而無產孕。真是夭胎。宜簡令作民。使其養子增加戶口添足兵丁。豈非益國利民者乎。又言僧有十萬。六十已還簡令作丁。則兵強農勸者。夫論兵強者。尋眾僧之類。稟如來之教。食唯米麵之素。供唯芋蒻之資。體瘠力羸心虛氣弱。不折生草詎踐蜫蟲。習忍修慈好生惡殺。對敵多怯不手必疑。徒勞行陣無益兵勢也。如論道士人足數萬。祭三事五

【現代漢語翻譯】 現代漢語譯本 身穿黃色道袍，不遵循李耳（老子）無為而治的風尚，專門推行張陵（張道陵）用兵管理百姓的辦法。有的人身為米賊，無端聚斂財富，自稱鬼卒，用咒語詛咒他人，毫無顧忌。他們的洗漱打扮與世俗之人相同，沉溺於聲色犬馬，和普通人又有什麼區別？再加上內心懷有嫉妒，對外肆意發表狂妄的言論，誹謗之聲不絕於耳，謾罵之語層出不窮。如果這樣的人都可以容忍，那麼還有什麼人不能容忍呢？現在根據這些情況，逐條加以駁斥，希望皇上明察，稍加詳細地審閱。

奕（可能是辯論者）說，眾僧剃髮染衣，不朝拜帝王，遠離父母，是不忠不孝之人。現在的道士頭戴道冠，應該拜見當今的君主，在家侍奉贍養父母，才是忠孝之人，現在他們既然不是這樣，難道僅僅偏袒責備僧人嗎？說到忠，就是侍奉君主竭盡全力，爲了道義不惜犧牲生命；說到孝，就是侍奉父母竭盡誠意，無論父母在世還是去世，都盡力資助。所以道安（東晉高僧）敢於直言勸諫來輔佐苻秦，佛圖澄（西晉高僧）用忠言來匡正趙國，目連（釋迦牟尼的弟子）捧著缽盂給母親送飯，釋迦牟尼親自抬棺安葬父親。難道他們不是既忠且孝嗎？比不上道士張魯在漢朝作亂，孫恩在晉朝作亂，陳瑞因為修道而被滅族，公旗因為學仙而被滿門抄斬。這些人禍亂國家，破壞家庭，難道能說是忠孝嗎？

又說，眾僧表面上與仇人是同伴，私下裡卻暗通款曲，外表上穿著僧衣，實際上卻暗度陳倉，墮胎殺嬰，違背禮法，逆天而行。現在的道士既然通過合氣來進行修煉，通過齋醮來進行交往，通過相互傳授道法來進行交流，就應該保護胎兒，生育子女，順應禮法，符合天道。這樣夫妻結合很久，陰陽本應調和，卻沒有生育，這才是真正的墮胎。應該把他們精簡出來讓他們成為百姓，讓他們養育子女，增加戶口，增加兵丁，這難道不是有益於國家，有利於人民嗎？又說僧人有十萬之眾，把六十歲以下的精簡出來讓他們去當兵，這樣就能兵強馬壯，鼓勵農業生產。說到兵強，尋常僧人之輩，秉承如來的教誨，吃的只是米麵素食，用的只是芋頭魔芋之類的東西，身體瘦弱，力氣不足，內心空虛，氣息微弱，不忍心折斷新生的草木，尚且不敢踩踏昆蟲，習慣忍耐，修習慈悲，喜好生，厭惡殺，面對敵人大多膽怯，即使動手也必然猶豫。白白地在軍隊中充數，對增強軍隊的實力毫無益處。如果說道士人數也有數萬，祭祀三事五（不明確）

【English Translation】 English version They wear yellow robes, but do not follow the 'wu wei' (non-action) philosophy of Li Er (Lao Tzu). Instead, they exclusively practice Zhang Ling's (Zhang Daoling) methods of governing the people with military administration. Some, as 'rice bandits,' amass wealth without justification, call themselves 'ghost soldiers,' and curse others without restraint. Their grooming and habits are the same as ordinary people, indulging in sensual pleasures, so how are they different from commoners? Furthermore, they harbor jealousy internally and express wild and arrogant words externally, with endless slander and repeated insults. If such people can be tolerated, who cannot be tolerated? Now, based on these matters, I will refute them one by one. I hope the Emperor will observe carefully and examine them in detail.

Yi (likely a debater) says that monks shave their heads and dye their robes, do not pay homage to emperors, and abandon their parents, making them unfilial and disloyal. Today's Daoists wear headscarves and hats, should pay respects to the current ruler, and serve and support their parents at home, which is considered filial and loyal. Since they are not doing this, why only blame the monks? Speaking of loyalty, it means serving the ruler with all one's might and sacrificing one's life for righteousness. Speaking of filial piety, it means serving one's parents with utmost sincerity, providing for them whether they are alive or deceased. Therefore, Dao An (a prominent Eastern Jin monk) dared to offer direct advice to assist Fu Qin, and Fotucheng (a prominent Western Jin monk) used loyal words to rectify the Zhao state. Maudgalyayana (a disciple of Shakyamuni) carried a bowl to deliver food to his mother, and Shakyamuni personally carried the coffin to bury his father. Are they not both loyal and filial? They are not like the Daoist Zhang Lu who caused chaos in the Han Dynasty, Sun En who rebelled in the Jin Dynasty, Chen Rui who was exterminated for practicing Daoism, and Gong Qi whose entire family was executed for studying immortality. These people brought chaos to the country and destroyed families. Can they be considered loyal and filial?

Furthermore, it is said that monks are secretly colluding with their enemies, outwardly wearing monastic robes but secretly engaging in illicit affairs, committing abortions and killing children, violating etiquette, and acting against Heaven. Since today's Daoists cultivate through the union of 'qi' (vital energy), engage in rituals, and exchange teachings, they should protect the fetus, give birth to children, follow etiquette, and conform to the Way of Heaven. If couples have been together for a long time, and yin and yang should be in harmony, but there is no offspring, this is the real abortion. They should be selected and made into commoners, so that they can raise children, increase the population, and add to the number of soldiers. Wouldn't this benefit the country and the people? It is also said that there are 100,000 monks. Those under the age of sixty should be selected and made into soldiers, so that the army will be strong and agriculture will be encouraged. Speaking of a strong army, the monks are followers of the teachings of the Tathagata, eating only vegetarian food of rice and noodles, and consuming only taro and konjac. Their bodies are thin and weak, their minds are empty, and their breath is feeble. They cannot bear to break a blade of grass, let alone step on insects. They are accustomed to patience, cultivate compassion, love life, and hate killing. They are mostly timid when facing the enemy, and even if they act, they will hesitate. They are merely filling the ranks in the army and are of no benefit to strengthening the army. If the Daoists also number in the tens of thousands, they perform sacrifices of three things and five (unclear).

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受禁行符。章奏必宰雞肫。祭醮要求酒脯。臠膾醑醪恣其醉飽。體肥力壯心勇氣強。安忍無親惡生好殺。臨陣必勇下手不疑。列以軍伍決強兵勢。若挍其力則道士強。論其德眾僧勝。去取之宜。斷可知矣。

若言躬耕力作以為農勸者。此由局見。未是通途。夫俗不可以一禮齊。政不可以一道治。士不可以一行取。民不可以一業。成故漢書貨殖部云。古之四民不得雜處。士相與言仁義于朝宴。工相與議伎巧于官府。商相與語財利於市井。農相與議稼穡于田野。此四者各安其居而樂其業。故得財成天地之宜。用資國家之利。今者眾僧亦各有業。論其內以慈忍推心。即是士之仁義。語其外以權巧化物。即是工之伎能。談其行以施報相酬。即是商之市井。語其道以自他兼濟。即是農之力田。此則克誠可以感鬼神。唯德能以動天地。運慈心以降澤。布恩惠以潤時。故善政者。驟雨隨車飛螟避境。隴麥雙穟成禾九栽。蓋由善政之功。匪唯勤農之力者矣。

又言。欲令眾僧拜謁帝王編于朝典者。此之一見迷倒最深。既自落坑引他墜井。欲令同陷。其可得乎。昔桓玄篡逆狂悖無道。已有此論。朝議不從云。沙門釋子剃髮染衣。許其方外之人。不拘域中之禮。故袈裟偏袒。非朝宗之服。缽盂錫杖。豈廊廟之器。而玄悖逆固執

【現代漢語翻譯】 現代漢語譯本： 禁止使用符箓，上奏章必須宰殺雞肫。祭祀祈福要求用酒和肉乾，大塊的肉和美酒任其醉飽。身體肥壯，力氣強盛，心胸勇氣強悍。安於殘忍，不顧親情，厭惡生命，喜好殺戮。臨陣必定勇猛，下手毫不遲疑。排列在軍隊中，決定強大的兵勢。如果比較他們的力量，那麼道士更強。如果評論他們的德行，那麼僧人更勝一籌。取捨的適宜，可以斷定了。

如果說親自耕作出力勞動來勸勉農業，這是由於見識狹隘，不是通達的見解。風俗不能用一種禮儀來統一，政治不能用一種方法來治理，士人不能用一種行為來選取，百姓不能用一種職業來成就。所以《漢書·貨殖列傳》說，古代的四民不能雜居。士人在朝廷宴會上談論仁義，工人在官府里商議技藝，商人在市場里談論財利，農人在田野里商議莊稼。這四種人各自安於自己的居所，樂於自己的職業，所以能夠獲得符合天地時宜的財富，用來資助國家的利益。現在眾僧也各有各的職業。從內在來說，以慈悲忍辱之心待人，就是士人的仁義。從外在來說，用權巧的方法來感化萬物，就是工人的技能。談論他們的行為，用施捨和報答來相互酬謝，就是商人的市場交易。談論他們的道義，用利己利人的方法來兼濟天下，就是農民的努力耕田。這樣就能以真誠感動鬼神，只有德行才能感動天地。執行慈悲之心來降下恩澤，佈施恩惠來滋潤時節。所以好的政治，就像暴雨隨著車子而行，飛蛾躲避境外，田壟上的麥子一株雙穗，禾苗一株九棵。這都是由於好的政治的功勞，不僅僅是勤勞耕作的力量啊。

又說，想要讓眾僧拜見帝王，編入朝廷的典章制度，這種看法是迷惑顛倒最深的。既自己掉進坑裡，又拉別人墜入井中，想要讓別人一同陷落，怎麼可能呢？從前桓玄篡位，狂妄悖逆，沒有道義，已經有這種議論，朝廷議論不聽從，說，沙門釋子（指佛教出家人）剃髮染衣，允許他們是方外之人，不拘泥於世俗的禮節。所以袈裟偏袒，不是朝拜的服裝，缽盂錫杖，怎麼能是朝廷的器物呢？而桓玄悖逆固執。

【English Translation】 English version: It is forbidden to use talismans. Memorials to the throne must involve slaughtering chicken gizzards. Rituals and sacrifices require wine and dried meat. Large pieces of meat and fine wine are provided for them to indulge in drunkenness. Their bodies are stout, their strength abundant, and their hearts and courage are fierce. They are accustomed to cruelty, disregard family ties, detest life, and love killing. In battle, they are sure to be brave, and their actions are decisive. Arranged in the military, they determine the strength of the army. If their strength is compared, then the Taoists are stronger. If their virtue is discussed, then the monks are superior. The appropriateness of taking or leaving can be determined.

If it is said that personally engaging in farming and labor should be used to encourage agriculture, this is due to a narrow view and is not a comprehensive understanding. Customs cannot be unified by a single ritual, politics cannot be governed by a single method, scholars cannot be selected by a single behavior, and the people cannot be made successful by a single occupation. Therefore, the 'Treatise on Merchants' in the Book of Han states that the four classes of people in ancient times were not allowed to live together indiscriminately. Scholars discussed benevolence and righteousness at court banquets, craftsmen discussed skills in government offices, merchants discussed wealth and profit in marketplaces, and farmers discussed crops in the fields. These four groups each lived peacefully in their own dwellings and enjoyed their own occupations, so they were able to obtain wealth that conformed to the seasons of heaven and earth, and use it to benefit the interests of the state. Now, the monks also each have their own occupations. Internally, they treat others with compassion and forbearance, which is the benevolence and righteousness of scholars. Externally, they use skillful means to transform all things, which is the skill of craftsmen. Discussing their actions, they use giving and receiving to reciprocate each other, which is the market trade of merchants. Discussing their principles, they use methods that benefit both themselves and others to benefit the world, which is the diligent farming of farmers. In this way, sincerity can move ghosts and spirits, and only virtue can move heaven and earth. They use compassion to bring down blessings and bestow favor to nourish the seasons. Therefore, good governance is like a sudden rainstorm following a carriage, with moths fleeing the territory, and wheat on the ridges bearing double ears, and rice seedlings bearing nine stalks per plant. This is all due to the merit of good governance, and not just the power of diligent farming.

Furthermore, to say that one wants to have the monks pay homage to the emperor and be included in the court's regulations is a view that is deeply misguided. It is like falling into a pit oneself and then pulling others into a well, wanting to have others fall together. How is that possible? In the past, Huan Xuan (usurper of the Jin Dynasty), was arrogant, rebellious, and without morality, and already had this argument. The court's discussion did not follow it, saying that the Shramanas (Buddhist monks) shave their heads and dye their robes, allowing them to be people outside of the secular world, not bound by worldly etiquette. Therefore, the kasaya (monk's robe) is worn with one shoulder exposed, not the attire for court audiences, and the alms bowl and staff are not objects for the court. But Huan Xuan was rebellious and stubborn.

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不悛。既屈辱三尊飄蕩七廟。民怨神怒眾叛親離。軍敗於東陵。身喪于西浦。覆車明鑑。孰不誡哉。我大唐皇帝。命聖挺生。應休明之期。當會昌之運。止涂息炭拔溺濟沈。弘聖教以訓民。垂至仁以育物。年和歲稔氣阜時昌。至德玄功疇能殫紀。加以內懷四信外奉三尊。屈乘輿而歸依。降冕旒而回向。故得八方稽顙萬國朝風。豈責離俗之人。令備在家之禮。今道士披褐執板戴幘冠巾。既服臣吏之衣。須行朝謁之禮。昔天師貴士尚拜帝王。今鬼卒賤夫須跪卿相。宜令道士習其師法。朝謁帝王參拜官長。編于朝典。不亦宜乎。

論言。案漢魏已來。時經九代。其間道士。左道亂朝妖言犯國者。披閱圖史何世而無。後漢獻帝。張陵張魯詐說鬼語。假作讖書云。漢祚滅后。黃衣得天下。遂與鉅鹿張角遠為外應。造黃布巾披黃帔。聚合徒眾誑誘愚民。謀危社稷。尋被誅滅。故禮云。左道亂群者殺之。今者道士不著李老參朝之服。乃披張魯亂國之衣。師弟相承賊行不改。人數既多。共結賊黨。或致窺覦寧不備豫。計數有五萬。簡令作丁年稅貲租歲產男女。則利國益民強兵農勸。如概愚見。其如法者遵而奉之。其違禁者廢而使之。庶莠稗一除田苗郁茂。奸邪既遣徒眾肅清。豈不善歟。

第二決破。寺作草堂土舍。則秦皇

【現代漢語翻譯】 現代漢語譯本： 執迷不悟。已經使高貴的三尊（指佛、法、僧）遭受屈辱，七廟（指祖廟）飄零。百姓怨恨，神靈憤怒，眾人背叛，親人離散。軍隊在東陵戰敗，自身在西浦喪命。前車之鑑如此明顯，誰能不引以為戒呢？我大唐皇帝，天命所歸，應運而生，正值國家昌盛之時。停止戰亂，休養生息，解救百姓於水火之中。弘揚聖教以教化人民，施行仁義以養育萬物。年年風調雨順，五穀豐登，國家富強，人民安樂。他的至高品德和玄妙功績，誰能完全記載呢？加上皇帝內心信奉四信（指儒家的仁、義、禮、智），外表尊奉三尊（指道教的三清），屈尊乘坐的車駕而表示歸依，降低帝王的禮帽而表示迴向。所以才能得到四面八方的國家都來朝拜。難道要責怪那些出家之人，讓他們遵守在家之人的禮節嗎？現在道士們穿著粗布衣服，拿著笏板，戴著頭巾和帽子，既然穿了臣子的衣服，就應該行朝拜的禮節。過去天師和貴族尚且要拜見帝王，現在鬼卒和卑賤之人也要跪拜卿相。應該讓道士們學習他們的師法，朝拜帝王，參拜官長，編入朝廷的典章制度，不也是很合適的嗎？

評論說，考察漢魏以來，經歷了九個朝代。這期間，道士用邪門歪道擾亂朝政，用妖言邪說觸犯國家的事情，查閱歷史，哪一個朝代沒有呢？後漢獻帝時期，張陵、張魯用虛假的鬼話，假託讖書說，漢朝滅亡后，穿黃衣服的人將得到天下。於是與鉅鹿的張角遙相呼應，製造黃布巾，披著黃色的衣服，聚集徒眾，欺騙愚民，陰謀危害國家。不久就被誅滅了。所以《禮記》上說，用邪門歪道擾亂民眾的人要殺掉。現在的道士不穿李耳（老子）參拜朝廷的服裝，卻穿著張魯擾亂國家的衣服。師徒相傳，賊性不改。人數眾多，結成團伙。或許會導致窺視朝廷，難道不應該防備嗎？估計人數有五萬，應該挑選他們中年富力強的男子，讓他們交納賦稅，徵收他們的財產，按年收取他們的租稅，統計他們的男女人口，這樣就能利國益民，增強兵力，勸勉農業。像我這樣淺薄的見解，對於合乎法令的，就遵守並執行；對於違背禁令的，就廢除並禁止。希望能夠清除雜草，使田里的莊稼茂盛生長；驅逐奸邪，使民眾肅靜清寧，豈不是很好嗎？

第二項決議是，把寺廟改為草堂或土房，就像秦始皇 English version: They are unrepentant. They have already subjected the noble Three Jewels (Buddha, Dharma, Sangha) to humiliation, and the seven ancestral temples (referring to ancestral temples) are scattered and desolate. The people resent, the gods are angry, the masses rebel, and relatives are estranged. The army was defeated at Dongling, and they themselves lost their lives at Xipu. The overturned cart is a clear warning. Who would not take it as a lesson? Our Great Tang Emperor, mandated by heaven, was born in response to the times, during a period of national prosperity. He stopped the wars, allowed the people to rest and recuperate, and rescued them from misery. He promoted the holy teachings to educate the people and practiced benevolence to nurture all things. Year after year, the weather was favorable, and the harvests were abundant. The country was prosperous, and the people were at peace. Who can fully record his supreme virtues and profound achievements? In addition, the emperor inwardly believed in the Four Confidences (referring to the Confucian virtues of benevolence, righteousness, propriety, and wisdom) and outwardly revered the Three Treasures (referring to the Three Purities of Taoism). He humbled himself by riding in a humble carriage to show his devotion and lowered his imperial crown to show his dedication. Therefore, he was able to receive the homage of countries from all directions. Should we blame those who have left the secular world and force them to observe the etiquette of those who are at home? Now, the Taoist priests wear coarse clothes, hold tablets, and wear headscarves and hats. Since they wear the clothes of officials, they should perform the rituals of court attendance. In the past, even celestial masters and nobles had to pay homage to the emperor. Now, even ghost soldiers and lowly people must kneel before ministers. The Taoist priests should be made to learn the practices of their teachers, attend court to pay homage to the emperor, and visit officials to pay their respects. This should be incorporated into the court's regulations. Wouldn't that be appropriate?

The commentary says that since the Han and Wei dynasties, nine dynasties have passed. During this time, there have been Taoist priests who used heretical ways to disrupt the government and used妖言邪說(bewitching words and heterodox theories) to offend the state. If you look through history, which dynasty did not have such cases? During the reign of Emperor Xian of the Later Han Dynasty, Zhang Ling and Zhang Lu used false ghost stories and fabricated prophecies, saying that after the Han Dynasty was destroyed, those who wore yellow clothes would gain the world. Thus, they corresponded with Zhang Jiao of Julu from afar, made yellow turbans, wore yellow clothes, gathered followers, deceived the ignorant people, and plotted to endanger the country. Soon, they were executed. Therefore, the Book of Rites says that those who use heretical ways to disrupt the people should be killed. The current Taoist priests do not wear the attire of Li Er (Lao Tzu) when attending court, but instead wear the clothes of Zhang Lu, who disrupted the country. The teachers and disciples pass on the tradition, and their thieving nature does not change. Their numbers are large, and they form gangs. Perhaps this will lead to them spying on the court. Shouldn't we be prepared? It is estimated that there are 50,000 of them. We should select the strong men among them and make them pay taxes, levy their property, collect their annual rent, and count their male and female population. This would benefit the country and the people, strengthen the military, and encourage agriculture. In my humble opinion, those who comply with the law should be obeyed and implemented; those who violate the prohibitions should be abolished and forbidden. I hope that we can remove the weeds and make the crops in the fields grow luxuriantly; expel the treacherous and evil, and make the people peaceful and tranquil. Wouldn't that be good?

The second resolution is to turn temples into thatched huts or earthen houses, like Qin Shi Huang.

【English Translation】 Unrepentant. Having already humiliated the noble Three Jewels (Buddha, Dharma, Sangha), the seven ancestral temples (referring to ancestral temples) are scattered and desolate. The people resent, the gods are angry, the masses rebel, and relatives are estranged. The army was defeated at Dongling, and they themselves lost their lives at Xipu. The overturned cart is a clear warning. Who would not take it as a lesson? Our Great Tang Emperor, mandated by heaven, was born in response to the times, during a period of national prosperity. He stopped the wars, allowed the people to rest and recuperate, and rescued them from misery. He promoted the holy teachings to educate the people and practiced benevolence to nurture all things. Year after year, the weather was favorable, and the harvests were abundant. The country was prosperous, and the people were at peace. Who can fully record his supreme virtues and profound achievements? In addition, the emperor inwardly believed in the Four Confidences (referring to the Confucian virtues of benevolence, righteousness, propriety, and wisdom) and outwardly revered the Three Treasures (referring to the Three Purities of Taoism). He humbled himself by riding in a humble carriage to show his devotion and lowered his imperial crown to show his dedication. Therefore, he was able to receive the homage of countries from all directions. Should we blame those who have left the secular world and force them to observe the etiquette of those who are at home? Now, the Taoist priests wear coarse clothes, hold tablets, and wear headscarves and hats. Since they wear the clothes of officials, they should perform the rituals of court attendance. In the past, even celestial masters and nobles had to pay homage to the emperor. Now, even ghost soldiers and lowly people must kneel before ministers. The Taoist priests should be made to learn the practices of their teachers, attend court to pay homage to the emperor, and visit officials to pay their respects. This should be incorporated into the court's regulations. Wouldn't that be appropriate? The commentary says that since the Han and Wei dynasties, nine dynasties have passed. During this time, there have been Taoist priests who used heretical ways to disrupt the government and used '妖言邪說'(bewitching words and heterodox theories) to offend the state. If you look through history, which dynasty did not have such cases? During the reign of Emperor Xian of the Later Han Dynasty, Zhang Ling (張陵) and Zhang Lu (張魯) used false ghost stories and fabricated prophecies, saying that after the Han Dynasty was destroyed, those who wore yellow clothes would gain the world. Thus, they corresponded with Zhang Jiao (張角) of Julu from afar, made yellow turbans, wore yellow clothes, gathered followers, deceived the ignorant people, and plotted to endanger the country. Soon, they were executed. Therefore, the Book of Rites says that those who use heretical ways to disrupt the people should be killed. The current Taoist priests do not wear the attire of Li Er (李耳) (Lao Tzu) when attending court, but instead wear the clothes of Zhang Lu, who disrupted the country. The teachers and disciples pass on the tradition, and their thieving nature does not change. Their numbers are large, and they form gangs. Perhaps this will lead to them spying on the court. Shouldn't we be prepared? It is estimated that there are 50,000 of them. We should select the strong men among them and make them pay taxes, levy their property, collect their annual rent, and count their male and female population. This would benefit the country and the people, strengthen the military, and encourage agriculture. In my humble opinion, those who comply with the law should be obeyed and implemented; those who violate the prohibitions should be abolished and forbidden. I hope that we can remove the weeds and make the crops in the fields grow luxuriantly; expel the treacherous and evil, and make the people peaceful and tranquil. Wouldn't that be good? The second resolution is to turn temples into thatched huts or earthen houses, like Qin Shi Huang (秦始皇).

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漢武為有德之君。

概聞法身無像應物有方。故假現全身。置於多寶之塔。權分碎質。流乎阿育之龕。故能聚散隨緣存亡任物。聖力權變不可思議。但佛生天竺。隨其土風。葬必阇維。收必起塔。塔即是廟。廟者貌也。祭祀承事如貌存焉。今之國家宗廟社稷。類皆然也。但如來滅度一百年後。有阿輸伽王。鐵輪御世。以威德使鬼神。福力興靈廟。故八萬四千之塔。不日而成。千柱百梁之堂。匪朝既就。詎勞人力。自是神功。豈以凡夫之情而疑聖賢之事。何異斗筲測大海。尺寸量虛空。其可得乎。舍利東流吳王創感。僧會稽請。丹誠至而忽臨。孫權驗試。砧磓陷而彌固。於是騰光上徹。照灼斧扆之間。發彩傍通。郁映巖廊之下。會時欣躍廣贊威靈。權及朝臣聞皆信伏。即為建塔並置伽藍。緣是江左大弘佛事。豈若太上骨朽于關中。判無舍利。天師體葬于蛇腹。詎有遺身。靡所依憑便生妖詐。聞佛有舍利八斛用表遺身。遂畜小石二枚。以代仙卵。然仙卵本狂豕之陰。玄壇乃老鬼之廟。若言舍利胡骨。理勝狂豕之陰。佛圖胡冢。寧同老鬼之廟。豈可以高下相況等級寄言。故今道士見舍利如眼梗。詎肯歸依。睹浮圖若心刺。專謀破毀。徒懷邪惡。其可得乎。歷代已來為帝王者。並夙種善根多懷正信。傾珍造塔撤寶崇真。

【現代漢語翻譯】 現代漢語譯本：漢武帝是一位有德行的君主。

我聽說佛的法身沒有固定的形象，應化萬物各有其方式。所以佛會權且顯現全身舍利，安置在多寶如來寶塔之中；也會權且分化碎身舍利，流佈于阿育王的佛龕之中。因此，舍利的聚集和分散，隨著因緣而定；舍利的存留和消失，任由事物而變。佛的聖力權巧變化，不可思議。只是佛陀生於天竺（古印度），依照當地的風俗，葬禮必定是火化（阇維），火化后必定要建造佛塔。佛塔就是佛廟，佛廟是佛的容貌所在。祭祀和侍奉，就像佛的容貌仍然存在一樣。如今的國家的宗廟和社稷，也大都是這樣。

但是如來佛滅度一百年後，有阿輸伽王（阿育王），以鐵輪統治世界，用威德驅使鬼神，用福力興建靈廟。所以八萬四千座佛塔，在很短的時間內就建成了；千根柱子百根橫樑的殿堂，不是一天兩天就能完成的。這哪裡是靠人力完成的？這自然是神的力量。怎麼能用凡夫俗子的情感，去懷疑聖賢的事蹟呢？這和用斗筲（小容器）去測量大海，用尺寸去衡量虛空，有什麼區別呢？怎麼可能得到正確的結果呢？

舍利向東流傳，吳王孫權最初感到疑惑，僧人康僧會請求驗證。他以真誠之心祈請，舍利忽然降臨。孫權親自驗證，用鐵砧撞擊，舍利反而更加堅固。於是，舍利的光芒向上穿透，照亮了孫權的御座；舍利的光彩向四面八方散發，映照著宮殿的走廊。當時，人們欣喜雀躍，廣泛讚歎佛的威靈。孫權和朝廷大臣，聽了之後都信服了。於是，孫權為佛建造佛塔，並設定伽藍（寺廟）。因為這個緣故，江東一帶大大弘揚了佛法。這哪裡像太上老君的骨頭腐朽在關中，根本沒有舍利；天師張道陵的屍體葬在蛇腹中，哪裡有什麼遺體？因為沒有可以依靠的東西，就產生了妖言惑眾的事情。聽說佛有八斛舍利，用來表示遺身，於是就收藏了兩枚小石頭，來代替仙卵。然而，所謂的仙卵，本來就是狂豬的陰囊；玄壇，不過是老鬼的廟宇。如果說舍利是胡人的骨頭，那道理也勝過狂豬的陰囊；佛圖是胡人的墳墓，怎麼能和老鬼的廟宇相提並論呢？怎麼可以用高下不同的事物，來相提並論呢？

所以，現在的道士看到舍利，就像眼中釘一樣，怎麼肯歸依佛法？看到佛塔，就像心頭刺一樣，專門謀劃破壞和毀壞。只是徒勞地懷著邪惡的心思，怎麼可能得逞呢？歷代以來的帝王，都是因為前世種下了善根，大多懷有正信。他們傾盡珍寶建造佛塔，捨棄寶物來崇尚真理。

【English Translation】 English version: Emperor Wu of Han was a virtuous ruler.

I have heard that the Dharma body of the Buddha has no fixed form, and it responds to all things in various ways. Therefore, the Buddha may temporarily manifest a full-body relic, placing it in the Treasure Tower of Many Jewels Tathagata; or temporarily divide fragmented relics, spreading them in the stupas of King Ashoka. Thus, the gathering and scattering of relics depend on conditions; the existence and disappearance of relics are subject to things. The Buddha's sacred power and skillful transformations are inconceivable. It is just that the Buddha was born in India (ancient Tianzhu), and according to local customs, the funeral must be cremation (Javī), and after cremation, a stupa must be built. The stupa is the temple, and the temple is where the Buddha's appearance resides. Sacrifices and services are like the Buddha's appearance still existing. The ancestral temples and altars of the present country are mostly like this.

However, one hundred years after the Buddha's Nirvana, there was King Ashoka (A-shu-jia Wang), who ruled the world with an iron wheel, using his power to command ghosts and gods, and using his blessings to build spiritual temples. Therefore, eighty-four thousand stupas were built in a very short time; halls with thousands of pillars and hundreds of beams could not be completed in a day or two. How could this be accomplished by human power? This is naturally the power of the gods. How can one use the emotions of ordinary people to doubt the deeds of sages? What is the difference between using a dou shao (small container) to measure the sea, and using inches to measure the void? How can one obtain the correct result?

Relics flowed eastward, and King Sun Quan of Wu initially felt doubtful. The monk Kang Senghui requested verification. He prayed with sincerity, and the relics suddenly descended. Sun Quan personally verified, striking with an anvil, but the relics became even more solid. Thus, the light of the relics penetrated upwards, illuminating Sun Quan's throne; the radiance of the relics spread in all directions, reflecting the corridors of the palace. At that time, people rejoiced and widely praised the Buddha's power. Sun Quan and the court officials, after hearing this, all believed. Therefore, Sun Quan built a stupa for the Buddha and established a sangharama (monastery). Because of this, Buddhism was greatly promoted in the Jiangdong area. How is this like Lao Tzu's bones decaying in Guanzhong, with no relics at all; the corpse of Celestial Master Zhang Daoling buried in the belly of a snake, with no remains? Because there was nothing to rely on, false and misleading things arose. Hearing that the Buddha had eight hu of relics to represent his remains, they collected two small stones to replace the immortal eggs. However, the so-called immortal eggs are originally the scrotum of a mad pig; the Xuantan is just the temple of an old ghost. If it is said that relics are the bones of barbarians, that reason is better than the scrotum of a mad pig; the Buddhist stupa is the tomb of barbarians, how can it be compared to the temple of an old ghost? How can things of different levels be compared?

Therefore, present-day Taoists see relics as thorns in their eyes, how can they be willing to take refuge in Buddhism? Seeing stupas is like a thorn in their hearts, and they are dedicated to planning destruction and ruin. They are just vainly harboring evil thoughts, how can they succeed? The emperors of past dynasties have all planted good roots in their previous lives and mostly have right faith. They have exhausted their treasures to build stupas and abandoned treasures to venerate the truth.

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皆欲申其追遠之誠。致其如在之敬。故繕興九級備盡莊嚴。式構百梁窮其壯麗。致使貧人捧奠則梵宮立成。長者絣繩天堂即現。因果之道斯理皎然。闇識之徒弗能悟矣。

論言。案仁王經。世間帝王有其五種。一粟散王威德最劣。二鐵輪王治閻浮提。三銅輪王兼二天下。四銀輪王化三天下。五金輪王統四天下。此之五王。論其位上下不同。語其德勝劣有異。推秦皇漢武。閻浮提內唯王震旦。五種王中粟散王也。斯乃德劣而居勝殿。位卑而處高臺。不以恩惠感人。專以鞭撻使物。致神祇憤責民庶呼嗟。故史官貶之以為無道。又身歿之後盛造墳陵。費損萬金勞役百姓。於是骨肉消散靈影滅無。年代寂寥威福何在。我釋迦應世德位獨高。道冠百靈神超萬億。聖中極聖。德過千聖之前。王中法王。位居百王之上。豈伊秦皇漢武而挍其優劣者哉。佛則德高而居勝殿。位極而處高臺。唯以德化感人。不用鞭撻使物。自有帝王喜舍靈神影助。滅度之後為興塔廟。舍利不滅威靈尚存。毀之立見惡徴。破之眼看致禍。故吳主孫皓。奢淫苛虐不忌罪福言無報應。掘得銅像令置廁前。至四月八日。小便像頭云。今八日以灌爾頂。須臾之間即患陰痛。苦毒難堪。太史佔之云。犯大神。遍禱靈祇都無降異。后聞說佛。方乃驚惶自慨前過。即

遣迎像香湯沐浴。叩頭謝過。應聲即愈緣是生信誡懼終身。又宋臣謝晦。身臨荊州城。內有五層寺。寺有舍利塔。晦性兇悖。先無誠信云。寺塔不宜在城。令毀而出之。於是自領軍士直至塔前。眾皆戰慄莫敢舉手。晦遂嚴鼓驅逼軍人。撞擊龕門破斫尊像。俄而云霧闇地風塵張天。晦及軍人身蒙灰土。以手拭之皮肉隨落。遂成惡疾遍身癩瘡。不久叛逆尋被誅滅。此事並如宋宣驗記說。略依記傳疏此事條。示諸未悟曉其心目耳。如概愚見。釋迦應世物共尊崇。在昔之時已有寺塔。今之造者請而存之。李老棄世心尚虛無。在世之時全無館舍。今之奢競請宜省之。

第三決破。諸州及縣減省寺塔。則民安國治。

概聞在昔明王恭己南面。智落天地不自慮也。辯雕萬物不自說也。何則勞于求土。逸于驅使之士。但得其人天下自治。故訪道宣室思政明堂。揆務分司沿方授職。八凱並列十亂當朝。用能保又國家。克寧社稷。於是弘慈悲之化。緩賦而恤貧。行至仁之教。省刑而慎獄。敷德澤遠至而邇安。定成功制禮而作樂。斯為至治。可得而稱。故書云。治國以安民為基。安民以良吏為本。若得其人則國安。非其人則民亂。故知忠臣良吏。可以治國安民者也。然須崇善建福樹果修因。敬事神明承奉靈廟。豈可毀塔廢廟並寺

【現代漢語翻譯】 現代漢語譯本 迎請佛像用香湯沐浴，叩頭謝罪。隨即痊癒，因此心生信仰，終身戒懼。又有宋朝大臣謝晦（人名），親自到荊州城，城內有五層寺廟，寺廟裡有舍利塔（佛教建築）。謝晦生性兇暴悖逆，向來沒有誠信，說寺廟佛塔不應該在城裡，命令拆毀並遷出城外。於是親自率領軍隊直到塔前。眾人全都戰慄，沒有誰敢動手。謝晦就嚴厲地敲鼓，驅趕逼迫軍人，撞擊龕門，破壞砍削佛像。不久，雲霧遮蔽大地，狂風塵土瀰漫天空。謝晦和軍人身上沾滿灰土，用手擦拭，皮肉隨之脫落。於是得了惡疾，全身長滿癩瘡。不久因叛逆而被誅滅。這件事都如《宋宣驗記》所說。我只是略微依據記傳疏通這件事的條理，來開示那些尚未覺悟的人，讓他們明白事理。依我看來，釋迦牟尼（佛教創始人）應世，萬物共同尊崇。過去的時候就已經有寺廟佛塔。現在建造的人，應該請求保留它們。李耳（老子，道家創始人）去世，心境尚且虛無。在世的時候完全沒有館舍。現在這種奢靡的競爭，應該節省下來。

第三個決斷是：各州及縣減少寺廟佛塔，那麼百姓就能安寧，國家就能得到治理。

我聽說過去英明的君王恭敬自身而面向南方（指處理朝政）。他們的智慧涵蓋天地，卻不為自己考慮。他們的辯才雕琢萬物，卻不為自己辯解。為什麼呢？因為他們認為，勞心於尋找賢才，安逸于驅使任用賢能之士。只要得到賢才，天下自然就能得到治理。所以他們訪求治國之道于宣室（漢代宮殿名），思考政事于明堂（古代帝王祭祀、議事的場所），考覈政務分派官職，沿著四方授予職權。八元八凱（傳說中的上古賢人）並列朝堂，十亂（指商紂王的十個亂臣）受到懲處。因此能夠保衛國家，安定社稷。於是弘揚慈悲的教化，減輕賦稅來救濟貧困。推行仁義的教導，減少刑罰而慎重審判案件。使恩德澤被遠方，使近處的人民安寧。制定功績，制定禮儀，創作音樂。這就是最高的治理，可以稱頌。所以《尚書》說：『治理國家以安定人民為基礎，安定人民以任用賢良的官吏為根本。』如果得到賢才，那麼國家就能安定；如果任用非賢之人，那麼人民就會混亂。所以知道忠臣良吏，是可以治理國家安定人民的。

【English Translation】 English version They welcomed the image, bathed it with fragrant water, kowtowed and expressed gratitude. They were immediately healed, and as a result, they developed faith and remained cautious and fearful throughout their lives. Furthermore, Song Dynasty minister Xie Hui (personal name) personally went to Jingzhou city. Inside the city was a five-story temple with a stupa (Buddhist structure) containing relics. Xie Hui was by nature fierce and rebellious, and had never been trustworthy. He said that the temple and stupa should not be in the city, and ordered them to be demolished and moved out of the city. Thereupon, he personally led troops to the front of the stupa. Everyone trembled, and no one dared to act. Xie Hui then sternly beat the drums, driving and forcing the soldiers to strike the niche doors and destroy and chop the revered images. Soon, clouds and fog darkened the earth, and wind and dust filled the sky. Xie Hui and the soldiers were covered in ash and dust. When they wiped it off with their hands, their skin and flesh fell off. As a result, they contracted a terrible disease, with leprosy sores all over their bodies. Soon after, he rebelled and was executed. This matter is as described in the 'Song Xuan Yan Ji'. I am only slightly elaborating on the details of this matter based on the records and transmissions, to enlighten those who have not yet awakened, so that they may understand the truth. In my humble opinion, Shakyamuni (founder of Buddhism) appeared in the world, and all things commonly revere him. In the past, there were already temples and stupas. Those who build them now should request to preserve them. Li Er (Lao Tzu, founder of Taoism) passed away, and his mind was still empty. When he was alive, he had no mansions at all. The current extravagant competition should be reduced.

The third decision is: if the number of temples and stupas in various states and counties is reduced, then the people will be at peace and the country will be well governed.

I have heard that in the past, enlightened kings were respectful and faced south (referring to handling state affairs). Their wisdom encompassed heaven and earth, yet they did not consider themselves. Their eloquence sculpted all things, yet they did not defend themselves. Why? Because they believed that it was laborious to seek out talent, and easy to employ capable individuals. As long as they obtained talent, the world would naturally be well governed. Therefore, they sought the way of governing the country in the Xuan Room (name of a Han Dynasty palace), and pondered political affairs in the Mingtang (ancient place where emperors performed sacrifices and discussed affairs), assessed government affairs and assigned official positions, and granted authority along the four directions. The Eight Geniuses and Eight Talents (legendary ancient sages) were listed in the court, and the Ten Rebels (referring to the ten rebellious ministers of King Zhou of Shang) were punished. Therefore, they were able to defend the country and stabilize the state. Thereupon, they promoted the teachings of compassion, reduced taxes to relieve poverty. They promoted the teachings of benevolence and righteousness, reduced punishments and carefully judged cases. They extended their grace to distant lands and brought peace to the people nearby. They established merits, established rituals, and created music. This is the highest governance, worthy of praise. Therefore, the Book of Documents says: 'Governing a country is based on stabilizing the people, and stabilizing the people is based on employing virtuous officials.' If you get talented people, then the country will be stable; if you employ non-virtuous people, then the people will be in chaos. Therefore, know that loyal ministers and virtuous officials can govern the country and stabilize the people.

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逐僧。靈祇為徴禍福須慎。而奕兇悖專肆狂言。聖朝明鑑理無致惑。

論言。竊見標樹為社。立磚石以稱君。累土成壇。束茅纂而為飾。至於急厄求請微有威靈。雨旱祈誠片致恩福。況佛神儀嶷爾靈相儼然。而欲輕毀。其可得也。自漢明感夢。寺興白馬之名。孫權驗瑞。塔始建初之號。自斯厥後相系而興。向若神道泯無帝王豈應敬事。威靈歇滅國主寧復遵承。並以目驗身臨。故使歸依迴向。未若道家都無承據李老事周之日。未有玄壇。張陵謀漢之晨。方興觀舍。故後漢順帝中。有沛人張陵。客遊蜀土。聞古老相傳云。昔漢高祖。應二十四氣。祭二十四山。遂王有天下。陵不度德遂構此謀。殺牛祭祀二十四所。置以土壇戴以草屋稱二十四治。治館之興始乎此也。二十三所在於蜀地。尹喜一所在於咸陽。於是誑誘愚民招合兇黨。斂租稅米謀為亂階。時被蛇吞逆釁弗作。至孫張魯。禍亂方興起于漢中。為曹操誅滅。自爾迄今群孽相系。依託治館恒作妖邪。故漢順帝中平元年。鉅鹿人張角。自稱黃天部師。有三十六將。皆著黃布巾。遠與張魯相應。眾至十萬。焚燒鄴城。漢遣河南尹何進。將兵討滅。又晉武帝咸寧二年。為道士陳瑞以左道惑眾。自號天師。徒附數千。積有歲月。為益州刺史王浚誅滅。又晉文帝太和元年。

【現代漢語翻譯】 現代漢語譯本： 逐僧（驅逐僧侶）。靈祇（神靈）示警，禍福必須謹慎。而奕（某人名）兇狠悖逆，專事狂妄之言。聖明的朝廷明察秋毫，理應不會被迷惑。

論者說：我看到人們標立樹木作為社廟，用磚石來稱頌君王，堆積泥土成為祭壇，用茅草捆紮起來作為裝飾。在緊急危難時，人們向它們祈求，或許能得到一些威靈；在乾旱或洪澇時，人們虔誠祈禱，或許能得到一些恩惠。更何況佛的神像莊嚴，靈相儼然，怎麼可以輕易地毀壞呢？自從漢明帝感夢，寺廟就有了白馬寺的名稱；孫權驗證祥瑞，寶塔就開始有了建初寺的稱號。從那以後，寺廟相繼興起。如果神道完全沒有靈驗，帝王怎麼會敬奉侍奉？如果威靈完全消失，國君又怎麼會遵從繼承？正是因為親眼所見，親身經歷，所以才歸依佛法，迴向善果。不像道家，完全沒有傳承的依據。李耳（老子）侍奉周朝的時候，還沒有玄壇（道教的祭壇）；張陵圖謀漢朝的時候，才開始興建觀舍（道觀）。所以後漢順帝年間，有沛地人張陵，客居蜀地，聽說古老的傳說，說昔日漢高祖，應和二十四節氣，祭祀二十四座山，於是才擁有天下。張陵不自量力，於是構思了這個陰謀，殺牛祭祀二十四處地方，設定泥土祭壇，戴上茅草屋頂，稱為二十四治。治館的興起，就是從這裡開始的。二十三處治所位於蜀地，尹喜的一處治所位於咸陽。於是他欺騙誘惑愚昧的百姓，招攬聚集兇惡的黨徒，徵收租稅米糧，圖謀叛亂。當時被蛇吞噬，逆謀沒有得逞。到孫張魯，禍亂才開始興起于漢中，被曹操誅滅。從那時到現在，各種邪惡勢力相繼出現，依託治館，經常作妖作怪。所以漢順帝中平元年，鉅鹿人張角，自稱黃天部師，有三十六個將領，都穿著黃色布巾，遙遠地與張魯相呼應，人數達到十萬，焚燒鄴城。漢朝派遣河南尹何進，率領軍隊討伐平滅。又有晉武帝咸寧二年，道士陳瑞用左道邪術迷惑百姓，自號天師，徒眾依附數千人，持續了數月，被益州刺史王浚誅滅。又有晉文帝太和元年。

【English Translation】 English version: Expel the monks. The spirits warn, be cautious of fortune and misfortune. Yet Yi (a name) is cruel and perverse, indulging in wild words. The wise court sees clearly and should not be misled.

It is argued: I see people erecting trees as shrines, using bricks and stones to praise rulers, piling up earth to form altars, and binding thatch for decoration. In times of urgency and distress, people pray to them, perhaps receiving some spiritual power; in times of drought or flood, people pray sincerely, perhaps receiving some favor. Moreover, the Buddha's image is solemn, and his spiritual appearance is dignified. How can it be easily destroyed? Since Emperor Ming of Han dreamed, the temple has had the name of the White Horse Temple. Sun Quan verified the auspicious omen, and the pagoda began to have the title of Jianchu Temple. Since then, temples have arisen one after another. If the divine way were completely ineffective, how could emperors respectfully serve it? If the spiritual power were completely extinguished, how could the rulers continue to follow it? It is because of what they have seen and experienced that they turn to the Buddha and dedicate themselves to good deeds. Unlike Taoism, which has no basis for inheritance. When Li Er (Lao Tzu) served the Zhou Dynasty, there was no Xuantan (Taoist altar). When Zhang Ling plotted against the Han Dynasty, he began to build Guanshe (Taoist temples). Therefore, during the reign of Emperor Shun of the Later Han Dynasty, Zhang Ling from Pei traveled to Shu and heard the ancient legend that Emperor Gaozu of Han responded to the twenty-four solar terms and sacrificed to the twenty-four mountains, and thus possessed the world. Zhang Ling overestimated himself and conceived this conspiracy, sacrificing oxen to twenty-four places, setting up earthen altars, and wearing thatched roofs, calling them the twenty-four administrations. The rise of the administrative halls began here. Twenty-three of the administrations were located in Shu, and Yin Xi's administration was located in Xianyang. So he deceived and seduced the ignorant people, recruited and gathered evil followers, collected taxes and rice, and plotted rebellion. At that time, he was swallowed by a snake, and the rebellion did not succeed. When Sun Zhang Lu, the disaster began to rise in Hanzhong, and was killed by Cao Cao. From then until now, various evil forces have appeared one after another, relying on the administrative halls, and often doing evil. Therefore, in the first year of Zhongping during the reign of Emperor Shun of the Han Dynasty, Zhang Jiao from Julu called himself the Yellow Heaven Master, with thirty-six generals, all wearing yellow turbans, remotely corresponding to Zhang Lu, with a crowd of 100,000, burning Yecheng. The Han Dynasty sent He Jin, the Yin of Henan, to lead troops to suppress and destroy them. Also, in the second year of Xianning during the reign of Emperor Wu of Jin, the Taoist Chen Rui used left-handed magic to confuse the people, calling himself the Heavenly Master, with thousands of followers, lasting for months, and was killed by Wang Jun, the governor of Yizhou. Also, in the first year of Taihe during the reign of Emperor Wen of Jin.

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彭城道士盧悚。自稱大道祭酒。以邪術惑眾聚合徒黨。向晨攻廣漢門云。迎海西公殿中。桓秘等覺知與戰。尋並誅斬。又梁武帝大同五年。道士袁矜。妖言惑眾行禁步崗。官軍收掩尋被戮滅。至隋開皇十年。綿州昌隆縣道士蒲童。與左童二人在崩溪館。自稱得聖。誑惑人民。重床至屋卻坐其上。云十五童女方堪受法。令女登床以幕圍繞。遂便奸匿。如此經月。計所奸女。出數百人。後事發覺。因遂逃亡。又開皇十八年。益州道士韓朗。綿州道士黃儒林。扇惑蜀王令興惡逆云。欲建大事須藉勝緣。遂教蜀王傾倉竭庫。造千尺道像。建千日大齋。畫先帝形反縛頭手。咒而厭之。河北公趙仲卿撿察得實。送身京省。被問伏罪。出市被刑。今大唐革命妖惑尚興。以去武德三年。綿州昌隆縣民李望。先事黃老恒作妖邪。去大業季年。有道士蒲子真。微閑道術。被送東京。至梁漢身死。因葬在彼。而李望矯假云。子真近還。又彼縣山側有一石室。巖穴幽闇人莫敢窺。望乃依憑以作妖詐。在明則張喉大語領納通傳。入闇則噎氣小聲詐說禍福。遂令正直檀越幾致迴心。邪曲愚夫理宜專信。道士傳說達縣聞州。官人初檢。並皆信受。后刺史李大禮云。此事非輕。必須申奏。要假親驗方定是非。遂與闔州官人並道士等一百餘騎。同乘鞍馬競

【現代漢語翻譯】 現代漢語譯本：彭城有個道士叫盧悚，自稱是大道祭酒（道教官名）。他用邪術迷惑百姓，聚集黨羽，向早晨攻打廣漢門，聲稱要迎接海西公（人名）入殿。桓秘（人名）等人發覺后與他作戰，不久盧悚等人就被誅殺。梁武帝（南朝皇帝）大同五年，道士袁矜（人名）用妖言迷惑百姓，施行禁步崗（一種巫術）。官軍逮捕了他，不久就被處死。隋朝開皇十年，綿州昌隆縣的道士蒲童（人名）與左童（人名）二人在崩溪館，自稱得道成聖，用謊言迷惑人民。他們用多張床疊加到屋頂的高度，然後坐在上面，聲稱需要十五名童女才能接受他們的傳法。於是命令女子登上床，用帷幕圍繞，然後就進行姦淫。這樣持續了一個月，被他姦污的女子有數百人。後來事情敗露，蒲童等人就逃亡了。開皇十八年，益州道士韓朗（人名）和綿州道士黃儒林（人名）蠱惑蜀王（封號），讓他興起邪惡叛逆之心，聲稱『要成就大事必須藉助吉祥的機緣』。於是教唆蜀王傾盡倉庫的財物，建造千尺高的道像，舉辦千日的大齋，還畫了先帝的畫像，反綁頭手，用詛咒來鎮壓他。河北公趙仲卿（人名）查實了此事，將他們押送到京城審問，他們認罪伏法，被押到市集處決。現在大唐革命時期，妖言惑眾的事情仍然興起。武德三年，綿州昌隆縣的百姓李望（人名），先前信奉黃老之術，經常進行妖邪活動。大業末年，有個道士叫蒲子真（人名），略懂道術，被送到東京，在梁漢去世，就葬在那裡。而李望卻假稱蒲子真最近回來了。而且那個縣的山邊有個石室，巖洞深邃黑暗，沒有人敢窺視。李望就依仗這個石室來製造妖詐。在明處就張大喉嚨大聲說話，領受傳達資訊，進入暗處就壓低聲音，用小聲來詐說禍福。於是讓正直的信徒幾乎改變了心意，而邪惡愚蠢的人理所當然地完全相信他。道士的傳說傳達到縣裡和州里，官員最初檢查時，都相信了。後來刺史李大禮（人名）說：『這件事非同小可，必須上報朝廷，要親自驗證才能確定是非。』於是與全州的官員和道士等一百多騎人馬，一同騎馬前往。

【English Translation】 English version: There was a Taoist named Lu Song from Pengcheng, who claimed to be a Great Dao Libationer (a Taoist official title). He used evil arts to deceive the people and gathered followers, attacking Guanghan Gate in the morning, claiming to welcome the Duke of Haixi (a personal name) into the palace. Huan Mi (a personal name) and others discovered this and fought against him, and soon Lu Song and his group were executed. In the fifth year of the Datong era of Emperor Wu of Liang (an emperor of the Southern Dynasties), the Taoist Yuan Jin (a personal name) used妖言(bewitching words) to deceive the people and practiced禁步崗(a kind of witchcraft). The government troops arrested him, and he was soon executed. In the tenth year of the Kaihuang era of the Sui Dynasty, the Taoist Pu Tong (a personal name) and Zuo Tong (a personal name) from Changlong County, Mianzhou, claimed to have attained sainthood at Bengxi Pavilion, deceiving the people with lies. They stacked multiple beds to the height of the roof and sat on them, claiming that fifteen virgin girls were needed to receive their teachings. So they ordered the girls to climb onto the bed, surrounded them with curtains, and then committed adultery. This continued for a month, and hundreds of girls were violated by him. Later, when the matter was exposed, Pu Tong and others fled. In the eighteenth year of the Kaihuang era, the Taoist Han Lang (a personal name) from Yizhou and the Taoist Huang Rulin (a personal name) from Mianzhou incited the King of Shu (a title) to raise evil rebellion, claiming that 'to achieve great things, one must rely on auspicious opportunities.' So they incited the King of Shu to empty the treasury and build a thousand-foot-tall Taoist statue, hold a thousand-day grand fast, and also painted a portrait of the late emperor, binding his head and hands backwards, and cursing him to suppress him. Zhao Zhongqing (a personal name), the Duke of Hebei, verified the matter, escorted them to the capital for interrogation, they confessed their crimes and were executed in the marketplace. Now, during the Tang Revolution, the bewitching words are still rising. In the third year of the Wude era, Li Wang (a personal name), a commoner from Changlong County, Mianzhou, previously believed in Huang-Lao Taoism and often engaged in evil activities. At the end of the Daye era, there was a Taoist named Pu Zizhen (a personal name), who had a slight understanding of Taoist arts, and was sent to Tokyo, where he died in Lianghan and was buried there. However, Li Wang falsely claimed that Pu Zizhen had recently returned. Moreover, there was a stone chamber on the side of the mountain in that county, with deep and dark caves that no one dared to peek into. Li Wang relied on this stone chamber to create妖詐(deceptive fraud). In the light, he would open his throat and speak loudly, receiving and transmitting information, and in the dark, he would lower his voice and use a small voice to falsely speak of fortune and misfortune. Thus, he caused righteous believers to almost change their minds, while evil and foolish people naturally completely believed him. The Taoist's legends spread to the county and state, and the officials initially believed them when they inspected. Later, the prefect Li Dali (a personal name) said: 'This matter is not trivial and must be reported to the court. It must be verified in person to determine right and wrong.' So he and the officials and Taoists of the entire state, with more than a hundred riders, rode horses together.

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飾衣巾。多料祭槃倍科醮物。酒脯雜味任彼所須。同至窟前再拜祈請。望時詐答。聞者傾心。唯巴西縣令樂世質深達機情。知其誑詐入闇密候。見望咽聲質時呵之。望即款伏。收禁州獄。方欲科罪。未經數日。服藥而終。概緬尋圖史博究古今。記傳所聞眼目所見。左道亂政世有其人。略出五三以爲鑑誡。希垂照覽宜簡除之。如概愚見。若行李老清虛之道。依而存之。若習張陵雜穢之法。糾而廢之。此則蕩彼妖邪去其殘賊。可謂止暴息亂。豈非治國安民者乎。

第四決破。僧尼衣布省齋則蠶無橫死貧人不饑。

概聞稟和合之氣。成虛假之身。外命所須。藉衣食以資養。內報所恃。依形神以存立。形神不可孤立。藉衣食以資之。衣食不可過費。行廉恥以節之。故遺教經云。比丘受食趣得支身。又言。著壞色衣以舍飾好。斯為明訓。孰不遵行。但如來制戒對根不同。人有上下制有寬急。上則制之以急。使其頓修。下則授之以寬。令其漸進。上制急者日唯一食。食止菜蔬身止三衣。衣唯糞掃。下制寬者食許兩時。味通蘇乳衣開十長。服許繒綿。或有老病之僧身兼凍喂。沉痾之士體困飢寒。須給其衣裘資其藥石。此則上根不假眾具自爾證真。下輩要藉資緣方得悟道。欲令一準。其可得乎。若節僧尼衣布省齋濟貧活璽

者。計僧尼一齋止餐一缽一著唯衣數縑。而言損田夫十口殺蠶十萬者。計道士一醮酒脯百盤一年命綾千匹。應損千軍之食。殺萬億之蠶。而奕知道士損多佯癡不計。僧尼費少子細偏論。此全黨言君子弗聽。如概愚見。宜斷道士醮祭及以命綾。此則有益於國家。不損於民物。若縱而不禁。損國害民。

聖上欽明寧不鑑照。

論言。尋道士盟經先受十戒。次八十戒。后一百八十戒。及三百大戒。乃至坐起臥息三千威儀。皆云秘要。不妄授人。尋靈寶智慧上品。十戒創首即言。不色不欲心無放蕩。又消摩智慧經言。見人妻子愿出愛獄。道士稟承理應遵用。而建首不行專事違犯。何者。戴巾執板似欲依經。而畜婦養兒還成破戒。此則公行色慾。竟不知慚。故違經戒寧應有愧。何異雞雀對戶交欲而無羞。狗豕當衢行淫而無恥。多飲堿水忘失思微。縱恣六情違犯十戒。初之一戒既破不持。后之三千理廢無用。符錄科禁何所施行。又依老子金丹之經。真人內朝之律。朔望之祭。侍師私房。情意相親。男女交接。使四目兩鼻上下相當兩口兩舌彼此相對。陰陽既接精氣遂通。此則夫婦禮成男女道合。以斯修道道弗可修。以此出家家寧可出。顛倒迷惑何其甚哉。又言佛是黠兒。理豐智慧。觀音戲伎實足權奇。不同祭酒亂朝癡無

【現代漢語翻譯】 現代漢語譯本：有人計算僧尼一頓齋飯只吃一缽，一件衣服只用幾匹絲綢，就說損害了十戶農家的田地，殺死了十萬條蠶。又有人計算道士一次做法事就要用上百盤酒肉，一年就要用掉上千匹綾絹，應該耗損千軍的糧食，殺死萬億條蠶。然而，那些議論的人知道道士的耗費更多，卻假裝糊塗不去計算，僧尼的耗費較少，卻仔細地加以評論。這些完全是黨派之言，君子不應聽信。依我愚昧的看法，應該禁止道士的醮祭以及用綾絹祭祀，這樣對國家有益，對百姓的財物沒有損害。如果放縱而不禁止，就會損害國家，危害百姓。

聖上英明，難道不會明察嗎？

有人議論說，考察道士的盟經，先要受十戒，其次是八十戒，然後是一百八十戒，以及三百大戒，乃至坐立行走、睡覺休息的三千威儀，都說是秘要，不輕易傳授給別人。考察《靈寶智慧上品》，十戒的開頭就說，不貪色慾，心無放蕩。又《消魔智慧經》說，見到子，要發願脫離愛慾的牢獄。道士稟承教義，理應遵從使用，然而一開始就不實行，專門違犯。為什麼呢？戴著頭巾，拿著笏板，好像要依照經書，卻又蓄養妻妾，生兒育女，反而成了破戒。這就是公開，竟然不知羞恥。既然違背經戒，難道不應該感到慚愧嗎？這和雞雀在門前交配而不感到羞恥，狗豬在大街上而有什麼區別？多喝堿水，忘記了細微的思考。放縱六情，違犯十戒。最初的一條戒律既然破壞而不持守，後面的三千威儀，理應廢棄而無用。符箓科禁又能施行什麼呢？又依照老子金丹的經典，真人內朝的律令，朔望的祭祀，侍奉老師的私房，情意相親，男女交接，使四目兩鼻上下相對，兩口兩舌彼此相對。陰陽既然交接，精氣就通暢了。這就是夫婦之禮完成，男女之道結合。用這種方法修道，道是不能修成的。用這種方法出家，家是不能出的。顛倒迷惑到了何等地步啊！又說佛是狡猾的孩童，道理豐富而有智慧，觀音的戲伎實在足夠巧妙奇特，不同於祭酒在朝廷上胡鬧，癡呆而無知。

【English Translation】 English version: Some calculate that monks and nuns consume only one bowl of food per meal and wear only a few bolts of silk, yet claim this harms the fields of ten farming families and kills one hundred thousand silkworms. Others calculate that a Daoist ritual requires hundreds of plates of wine and meat and consumes thousands of bolts of silk annually, which should deplete the food of thousands of soldiers and kill trillions of silkworms. However, those who argue know that Daoists spend more but feign ignorance, while they meticulously criticize the lesser expenses of monks and nuns. These are entirely partisan words, which a gentleman should not heed. In my humble opinion, Daoist rituals and the use of silk for sacrifices should be prohibited, as this would benefit the country and not harm the people's property. If indulgence is allowed without prohibition, it will harm the country and endanger the people.

Your Majesty is wise and discerning; how could you not see this clearly?

Some argue that examining the Daoist covenant scriptures reveals that one must first receive the Ten Precepts, then the Eighty Precepts, followed by the One Hundred and Eighty Precepts, and the Three Hundred Great Precepts, even the three thousand rules of conduct for sitting, standing, walking, sleeping, and resting, all of which are said to be secrets not easily imparted to others. Examining the 'Supreme Wisdom' of the Lingbao scriptures, the first of the Ten Precepts states, 'Do not be lustful, do not desire, and let your mind be without dissipation.' Furthermore, the 'Sutra of Eliminating Demons and Increasing Wisdom' states, 'Upon seeing a child, vow to escape the prison of desire.' Daoists, inheriting these teachings, should follow and apply them, yet they fail to practice them from the start and instead specialize in violating them. Why is this? They wear headscarves and hold tablets, seemingly adhering to the scriptures, yet they keep wives and concubines and raise children, thus breaking the precepts. This is blatant , yet they feel no shame. Since they violate the precepts, should they not feel ashamed? How is this different from chickens and sparrows mating in front of the door without shame, or dogs and pigs engaging in ** in the streets? They drink too much alkaline water, forgetting subtle thoughts. They indulge the six senses and violate the Ten Precepts. Since the first precept is broken and not upheld, the subsequent three thousand rules of conduct should be abandoned as useless. What can the talismans and prohibitions accomplish? Furthermore, according to the classics of Lao Tzu's golden elixir and the laws of the inner court of the True Man, the sacrifices on the first and fifteenth of the month, serving the teacher in private chambers, with intimate feelings, men and women engage in intercourse, making the four eyes and two noses face each other, the two mouths and two tongues face each other. Once yin and yang are joined, essence and energy flow freely. This is the completion of the marital rites and the union of the way of men and women. Using this method to cultivate the Dao, the Dao cannot be cultivated. Using this method to renounce the world, the world cannot be renounced. How extreme is this inversion and delusion! Furthermore, they say that the Buddha is a cunning child, rich in wisdom, and that Guanyin's (Bodhisattva of Compassion) performances are truly ingenious and unique, unlike the libationer (referring to a Daoist priest) who makes a fool of himself in court, being foolish and ignorant.

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智慧。天師蛇螫詎有神通。夫免禁釋囚諸佛大慈。拔苦除害觀音至行。祈恩自施。非詐誘而覓財。報德出心。豈迫脅而取物。若觀音慈悲。拔獄即是詃囚。天師行禁殺怨。應為斬士。然佛睹善則勸。聞惡則憐。慈悲平等怨親無二。老子亦言。其善者吾亦善之。其不善者吾亦善之。不如天師事五將三神四司九府。受咒咀之法。行禁厭之符。怨者令顛狂失心。憎者使驚怖失命。此真世俗之惡神。人間之殺鬼也。如概愚見。今時道士塗炭合氣禁咒章符。此並非李老正言。乃是張陵邪法。妖惑誑詐損國害民。請宜禁斷息其邪偽也。

第五決破。斷僧尼居貯則百姓豐滿將士皆富。

概聞八大覺行。以少欲標先。五比丘名。以乞士為最。故少欲省事。無復經營之憂。乞士任緣。寧有藏積之累。老子云。多藏必亡周禮云。積而能散積而能散。則行合檀那。多藏必亡言符聖旨。尋老子行無為之道。專任清虛。修寂靜之心。弗營世務。然今道士都不遵承。故二錄大齋三元慶會。招合愚黨誘誑迷徒。設廚食以邀賓。置酒鮭以待客。遂使監齋分肉事等庖丁。觀主典鮭還如屠士。肉須干臘雜血便吞。酒使清醇半糟即啜饕餮難滿縱恣無厭。加以多料紬綾以為命彩。廣科黍麥持作道租。傍此興生積聚盈庫。因斯番轉居貯連倉。溪壑之心

【現代漢語翻譯】 現代漢語譯本： 智慧。天師用蛇咬來治病難道真有神通嗎？諸佛以大慈悲心赦免囚犯，觀音以至高的德行拔除痛苦和災害。祈求恩惠應該出於自願的施捨，而不是用欺騙引誘來獲取錢財；報答恩德應該發自內心，而不是用強迫威脅來獲取財物。如果觀音的慈悲，救出監獄裡的犯人就是誘騙囚犯，那麼天師施行禁法殺死有怨恨的人，就應該算是劊子手了。然而，佛看到善行就勸勉，聽到惡行就憐憫，慈悲平等對待一切眾生，怨親沒有分別。老子也說：『對於善良的人，我用善來對待他；對於不善良的人，我也用善來對待他。』（天師）不如傚法天師侍奉五將、三神、四司、九府等神祇，接受詛咒之法，施行禁厭之符，使怨恨的人顛狂失心，使憎恨的人驚恐喪命。這真是世俗的惡神，人間的殺鬼啊。依我愚昧的見解，現今的道士們用塗炭、合氣、禁咒、章符等手段，這些都不是李老（老子）的正道，而是張陵的邪法，妖言惑眾，欺騙詐取，損害國家，危害百姓。請朝廷應該禁止斷絕這些邪門歪道。

第五個決斷是：斷絕僧尼的積蓄，那麼百姓就會豐衣足食，將士都會富裕起來。

我聽說佛教的八大覺悟中，以少欲為首要；五比丘（Pancha Bhikkhus）的美名，以托缽乞食為最高尚。所以少欲可以省去很多事務，沒有經營生計的憂慮；托缽乞食隨緣而行，哪裡會有積蓄的負擔呢？老子說：『積聚過多必定招致災禍。』《周禮》說：『積聚而能施散。』積聚而能施散，那麼行為就符合佈施（Dāna）的原則。『多藏必亡』這句話符合聖人的旨意。探尋老子奉行無為之道，專心清靜虛無，修養寂靜之心，不經營世俗事務。然而，現在的道士們都不遵從這些教誨。所以在二錄大齋、三元慶會等活動中，招攬愚昧的黨徒，誘騙迷惑的信眾，設定廚房提供飲食來招待賓客，準備酒和肉來款待客人。於是，負責齋飯的僧人分肉就像廚師一樣，觀的主管典賣魚肉就像屠夫一樣。肉必須是乾肉或臘肉，混雜著血也照樣吞食；酒必須是清醇的，半生不熟的也照樣喝。貪得無厭，縱情放肆，再加上大量使用綢綾作為裝飾，廣泛徵收黍麥作為道租。依靠這些手段來謀生，積聚的財富堆滿了倉庫。因此不斷地翻新擴建，居所和儲藏室連成一片，貪得無厭，慾望像山溝一樣深。

【English Translation】 English version: Wisdom. Does Celestial Master (Tianshi) truly possess supernatural powers by using snake bites to heal? The Buddhas, with great compassion, pardon prisoners; Avalokiteśvara (Guanyin), with supreme virtue, removes suffering and harm. Seeking grace should come from voluntary giving, not from deceitful enticement to acquire wealth; repaying kindness should arise from the heart, not from forced coercion to obtain possessions. If Avalokiteśvara's (Guanyin) compassion in rescuing prisoners from jail is considered enticing prisoners, then Celestial Master's (Tianshi) practice of using prohibitions to kill those with grievances should be deemed that of an executioner. However, the Buddha encourages good deeds upon seeing them and shows compassion upon hearing of evil deeds, treating all beings with equal compassion, without differentiating between enemies and relatives. Lao Tzu (Laozi) also said: 'To those who are good, I am good; to those who are not good, I am also good.' It is not as good as Celestial Master (Tianshi) serving the Five Generals, Three Gods, Four Directors, and Nine Prefectures, receiving the methods of curses, and practicing the talismans of prohibition and suppression, causing those with grievances to become insane and lose their minds, and causing those who hate to be terrified and lose their lives. This is truly a worldly evil spirit, a human-realm killing ghost. In my humble opinion, the Taoists of today use methods such as smearing with charcoal, combining qi, prohibitions, curses, chapters, and talismans. These are not the true words of Li Lao (Laozi), but rather the heretical practices of Zhang Ling, which are妖惑 (yāohuò, bewitching and deluding), deceiving and defrauding, harming the country, and endangering the people. The court should prohibit and cut off these heretical and false practices.

The fifth decision is: Cutting off the accumulation of wealth by monks and nuns will result in the people being prosperous and the soldiers being wealthy.

I have heard that among the Eight Great Awakenings of Buddhism, having few desires is the foremost; the fame of the Five Bhikkhus (Pancha Bhikkhus) is highest for being mendicants. Therefore, having few desires can save many affairs, without the worry of managing a livelihood; being a mendicant follows conditions as they arise, so how can there be the burden of accumulation? Lao Tzu (Laozi) said: 'Accumulating too much will surely lead to disaster.' The Rites of Zhou (Zhouli) says: 'Accumulate and be able to distribute.' Accumulating and being able to distribute, then the action aligns with the principle of giving (Dāna). The saying 'Accumulating too much will surely lead to disaster' aligns with the sage's intent. Exploring Lao Tzu (Laozi) practices the Way of Non-Action (Wu Wei), focusing on purity and emptiness, cultivating a quiet mind, and not managing worldly affairs. However, the Taoists of today do not follow these teachings. Therefore, in activities such as the Two Records Great Fast (Er Lu Da Zhai) and the Three Origins Celebrations (San Yuan Qing Hui), they recruit ignorant followers, entice and deceive confused believers, set up kitchens to provide food to entertain guests, and prepare wine and meat to treat visitors. Thus, the monks in charge of vegetarian meals divide meat like cooks, and the abbots in charge of selling fish and meat are like butchers. The meat must be dried or cured, and they swallow it even mixed with blood; the wine must be pure and mellow, and they drink it even half-fermented. They are insatiable and unrestrained, and in addition, they use a large amount of silk and satin as decorations, and widely collect millet and wheat as Taoist rent. Relying on these means to make a living, the accumulated wealth fills the warehouses. Therefore, they constantly renovate and expand, and the residences and storage rooms are connected together, with insatiable greed, and desires as deep as mountain gullies.

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寧知滿極。至於高門仕族判不歸從。下姓田夫偏來湊集。非是崇其道法。直為貪其酒鮭。猥雜繁多弗可殫述加以徒眾卑末人品凡庸。故出家沙門多是貴勝。在觀道士例是卑微。故梁武帝登祚之後。施身入寺供養眾僧。隋帝之時秦孝王兒。舍位出家修行佛法。未曾聞一帝王施身入觀。未曾見一王子出家事道。自余高門士族貴勝豪家。或有夫婦相辭俱時離俗。男女相勸同共出家。目見耳聞何待言說。若言斷僧尼居貯令軍民富足者。夫論貧富皆是業緣。貴賤並關運命。愚智不可易慮。妍丑弗可換身。故經云。果報好惡定之於業。書云。命相吉兇懸之於天。以此言之。軍民業貧者與之而弗得。必其相富者任置而恒豐。故漢文帝以夢而寵鄧通。相者占通貧而餓死。帝曰。能富在我何謂貧乎。與之銅山專任冶鑄。后遭事逃避餓死人家。又高駒麗王侍婢有娠。相者佔之。貴而當王。王曰。非我之胤。便欲殺之。婢曰。氣從天來。故我有娠。及子之產。王謂不祥。捐圈則豬噓。棄欄則馬乳而得不死。卒為夫余之王。故知業緣命運定於冥兆。終然不處。弗可與奪也。論言。案經所明業果不謬。作善得福為惡受殃。斯理皎然。如何致惑。今若引經據理彌益其深迷。且依書指事開其淺識。何者昔武丁之時。毫有桑谷共生於朝。太史占曰。野草

生朝。朝其亡矣。武丁恐懼側身修善。桑谷枯死。殷道中興。豈非為善而有福也。又帝辛之時。有雀生烏在城之隅。太史占曰。以小生大。國家必昌。帝辛驕暴不修善政。殷國遂亡。豈非為惡之有殃也。如奕所言。將生時之實貨。買死後之虛名。意謂生時有施死後無報。愚闇之甚。奚可與言。眼見春時種殖空竭倉儲。秋收冬藏充牣府庫。故施有來報。感胎疊之與掌錢。德必現酬。致銜珠之與負鹿。此並經籍明證。何可致疑。又言。禮佛不得尊豪。設齋不得富貴者。尋國家太廟。先皇之靈。百神陪侍。萬民恃賴至尊拜跪。故得居大位而處尊名。臣吏鞠躬荷寵祿而享富貴。況佛法王。威神高遠。德過千聖。道冠百靈。禮拜祈誠理當富貴。歸依懇至必致尊豪。昔人一瓢以濟喂夫。尚得扶輪相報。今一齋以供大聖。寧無福祿相酬。科類而言理無致惑。如概所見。䝻貯有二。一則是眾佛已先聽。二則是私如來久制。此開眾禁私大聖明訓。宜令道士習此成規禁私開眾漸學佛法。故春秋云。齊恒公問禮於左師與子產。左師曰。夫禮者天之經。地之義。民之行也。大國用之。小國習之。今道習於佛。類同此也。

第六決破。帝王無佛則大治年長。有佛則虐政祚短。

概聞中國者三千日月萬萬三千天地之中央也。故有輪王迭

【現代漢語翻譯】 現代漢語譯本 生朝（出生的時候）。如果出生的時候就死了，武丁（商朝國王）感到恐懼，謹慎地修養德行。桑樹和谷樹都枯死了，但殷朝的國運因此中興。這難道不是因為行善而得到福報嗎？ 又如帝辛（商紂王）時期，有雀鳥生下烏鴉在都城的角落裡。太史官占卜說：『以小生大，國家必定昌盛。』但帝辛驕橫暴虐，不修養善政，殷國最終滅亡。這難道不是因為作惡而招致災禍嗎？ 像奕所說的那樣，用活著時候的實際財物，去購買死後的虛假名聲，認為活著的時候施捨，死後沒有回報，真是愚昧昏暗到了極點，怎麼能和他談論這些道理呢？ 親眼看到春天播種，耗盡倉庫的儲備，秋天收穫，冬天儲藏，充實府庫。所以施捨是有回報的。感應胎藏界的疊錢，行善必定會得到報答。至於銜珠報恩和負鹿報恩的故事，這些都是經書上的明確證據，有什麼可以懷疑的呢？ 又說，禮佛不能得到尊貴和豪富，設齋不能得到富貴，考察一下國家的太廟，供奉著先皇的靈魂，百神侍奉，萬民仰賴，至尊都要拜跪，所以才能居於高位，享有尊貴的名聲。臣子官吏恭敬地接受恩寵和俸祿，享受富貴。更何況佛是法王，威神高遠，德行超過千聖，道行冠絕百靈，禮拜祈求，理應得到富貴，歸依懇切，必定能得到尊貴和豪富。 過去有人用一瓢水救濟喂夫，尚且得到扶輪相報。現在用一齋飯供養大聖，難道沒有福祿相酬嗎？按照科類來說，道理上沒有迷惑。像概所見，寺廟的貯藏有兩種，一種是眾佛已經先聽過的，一種是私自如來長期制定的。這是開啟大眾，禁止私自，是大聖的英明訓誡。應該讓道士學習這種成規，禁止私自，開啟大眾，逐漸學習佛法。所以《春秋》記載，齊桓公向左師和子產詢問禮儀，左師說：『禮，是天的常道，地的法則，百姓的行爲準則。大國用它來治理國家，小國用它來學習。』現在道教學習佛法，道理相同。 第六個決斷是：帝王沒有佛法，國家就能大治，壽命長久；有佛法，就會施行虐政，國祚短促。 概聽說中國位於三千日月、萬萬三千天地的中央。所以有輪王交替出現。

【English Translation】 English version 'Sheng chao' (time of birth). If one dies at the time of birth, Emperor Wu Ding (a king of the Shang Dynasty) felt fear and cautiously cultivated virtue. The mulberry and grain trees withered, but the fortunes of the Yin Dynasty were revived because of this. Isn't this because doing good brings blessings? Also, during the time of Emperor Xin (the last king of the Shang Dynasty), a sparrow gave birth to a crow in the corner of the capital. The grand historian divined and said: 'From small comes great, the country will surely prosper.' But Emperor Xin was arrogant and tyrannical, and did not cultivate good governance, so the Yin Dynasty eventually perished. Isn't this because doing evil brings disaster? Like what Yi said, using real wealth in life to buy false fame after death, thinking that giving in life brings no reward after death, is extremely ignorant and foolish. How can one discuss these principles with him? One sees with one's own eyes that planting in spring exhausts the reserves of the granary, and harvesting in autumn and storing in winter fills the treasury. Therefore, giving has its reward. Responding to the stacked coins of the Garbhadhatu Mandala, doing good will surely be rewarded. As for the stories of the bird repaying kindness with a pearl and the deer repaying kindness by carrying, these are clear evidence in the scriptures. What is there to doubt? Also, it is said that worshiping the Buddha does not bring honor and wealth, and offering a vegetarian feast does not bring riches. Examine the ancestral temple of the country, where the spirits of the former emperors are enshrined, attended by hundreds of gods, and relied upon by all the people. Even the supreme ruler must bow and kneel, so that he can occupy a high position and enjoy a noble reputation. Ministers and officials respectfully receive favor and emoluments, and enjoy wealth and honor. Moreover, the Buddha is the King of Dharma, whose majestic power is far-reaching, whose virtue surpasses a thousand sages, and whose path surpasses hundreds of spirits. Worshipping and praying sincerely should bring wealth and honor, and taking refuge earnestly will surely bring honor and wealth. In the past, someone used a ladle of water to help her husband, and was rewarded with the turning of the wheel. Now, offering a vegetarian meal to the Great Sage, how can there be no blessings and rewards? According to the categories, there is no confusion in principle. Like what Gai has seen, there are two kinds of storage in temples, one is what the Buddhas have already heard, and the other is what the Tathagatas have long established privately. This is to open to the public and prohibit private, which is the wise instruction of the Great Sage. Daoists should be made to learn this established rule, prohibit private and open to the public, and gradually learn the Buddha Dharma. Therefore, the 'Spring and Autumn Annals' records that Duke Huan of Qi asked Zuo Shi and Zi Chan about etiquette. Zuo Shi said: 'Etiquette is the constant way of heaven, the law of earth, and the code of conduct for the people. Great countries use it to govern, and small countries use it to learn.' Now that Daoism is learning from Buddhism, the principle is the same. The sixth decision is: If the emperor has no Buddha Dharma, the country will be well governed and the lifespan will be long; if he has Buddha Dharma, he will practice tyrannical politics and the dynasty will be short-lived. Gai has heard that China is located in the center of three thousand suns and moons, and ten thousand times three thousand worlds. Therefore, there are Chakravartin Kings (wheel-turning kings) who alternate.

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出聖主繼興。御七寶而王四天。行十善而被萬國。開平等之化。和怨以睦親。扇慈悲之風。勝殘而去殺。故得不威不怒。物以之行。不役不勞。民以之治。自大劫將邁淳風漸澆。至德云衰正氣斯殄。於是五濁鼎沸三災競起。十六大國各擅尊名。八千聚落咸據封域。競尋戈劍爭事廢興。彼此貪殘更相屠害。故釋迦愍斯塗炭哀其沉溺。陳經教勸善以誘賢。制戒律禁惡以懲罪。皆令息妄歸真還源返本。比乎中原之地。上古之初。世樸時淳書契未作。民澆俗偽典籍方興。故周公不出于上皇。孔子唯生於下代。制禮作樂導俗訓民。致治興風匡時救弊。皆欲令止澆息競返素還淳。比于釋迦其揆一也。若言帝王未有佛法之前。則大治年長。有佛法之後。則虐政祚短。不得事佛像不得讀佛經者。科類而言。帝王未有周孔之前則大治年長。有周孔之後。則虐政祚短。亦不得祭周孔神行周孔教。理豈然乎。但無佛無法。人不知遠惡以修善。無禮無教。世不識事君以養親。以此而推。禮教不可一日而虧。佛法豈得暫時而廢也。

論言。尋奕所引。自後漢光武已前。無佛法則祚久長年。子必嗣父臣不篡君。從漢明已后。為有佛法子弗嗣父臣多篡君。驗奕此言知其庸闇。雖引圖史弗究始終。緬尋上代已來為帝王者。或一身而絕。或累世而亡

【現代漢語翻譯】 現代漢語譯本：聖明的君主繼承興盛，以七寶統治四大部洲（須彌山四周的四大塊陸地）。推行十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），使萬國臣服。開啟平等教化，用和睦化解怨恨，用慈悲普施恩澤，止息殘暴，廢除殺戮。因此，無需威嚴和憤怒，萬物自然遵行；無需勞役和剝削，百姓自然安居樂業。自從大劫將至，淳樸的風氣逐漸衰敗，高尚的道德淪喪，正氣也隨之消亡。於是，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）鼎沸，三災（水災、火災、風災）競相發生。十六大國各自稱尊，八千聚落各自佔據疆域。互相爭奪兵器，爭鬥廢立之事。彼此貪婪殘暴，互相屠殺殘害。所以，釋迦牟尼佛憐憫眾生身處塗炭，哀嘆他們沉溺苦海，宣講經教勸導行善以引導賢良，制定戒律禁止作惡以懲罰罪過，都是爲了使眾生止息虛妄，迴歸真如，還源返本。這好比中原大地，上古之初，世風淳樸，書契尚未產生。民風澆薄，虛偽盛行，典籍才開始興起。所以，周公沒有出現在上皇時代，孔子只生於下代。制定禮儀，創作樂章，引導風俗，教化百姓，匡正時弊，拯救亂世，都是爲了使人們止息澆薄之風，停止爭鬥，迴歸純樸。這與釋迦牟尼佛的宗旨是一致的。如果說帝王在沒有佛法之前，就能長治久安，有了佛法之後，反而暴虐短命，認為不得信奉佛像，不得讀誦佛經。那麼按照這個邏輯，帝王在沒有周公、孔子之前，就能長治久安，有了周公、孔子之後，反而暴虐短命，難道也不得祭拜周公、孔子，不得推行周公、孔子的教義嗎？道理豈是這樣呢？只是因為沒有佛法，人們不知道遠離惡行，修習善業；沒有禮儀教化，世人不知道事奉君主，贍養父母。由此推論，禮儀教化不可一日或缺，佛法又豈能暫時廢棄呢？ 論者說，尋奕所引用的觀點是，從後漢光武帝之前，沒有佛法，所以國祚久長；從漢明帝之後，因為有了佛法，所以兒子不繼承父親的王位，臣子多有篡奪君位的。由此可見尋奕的言論是多麼的平庸昏暗。雖然引用了圖史，卻沒有探究事情的始終。仔細考察上古以來的帝王，有的自身就斷絕了後嗣，有的則是經過幾代就滅亡了。

【English Translation】 English version: When a sagacious sovereign arises, he governs the four continents (the four landmasses surrounding Mount Sumeru) with the seven treasures. He practices the ten wholesome deeds (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), causing all nations to submit. He initiates the transformation of equality, resolving hatred with harmony, spreading the breeze of compassion, ending violence, and abolishing killing. Therefore, without resorting to coercion or anger, all things naturally follow; without imposing labor or exploitation, the people naturally live in peace. Since the approach of the great kalpa (aeon), the pure customs have gradually declined, noble virtues have waned, and righteous energy has vanished. Consequently, the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life) are rampant, and the three calamities (flood, fire, and wind) arise in succession. The sixteen great kingdoms each claim supremacy, and the eight thousand villages each occupy their own territories. They compete for weapons and engage in struggles of rise and fall. They are mutually greedy and cruel, slaughtering and harming each other. Therefore, Shakyamuni Buddha, pitying the suffering of beings in such dire straits and lamenting their drowning in the sea of suffering, expounds the scriptures and teachings, exhorting them to do good in order to guide the virtuous, and establishes precepts and disciplines to prohibit evil in order to punish wrongdoing, all in order to enable beings to cease their delusions, return to the truth, and revert to their original source. This is comparable to the Central Plains, in the beginning of ancient times, when the world was simple and honest, and writing had not yet been invented. As customs became corrupt and falsehoods prevailed, the classics began to emerge. Therefore, the Duke of Zhou did not appear in the era of the supreme emperors, and Confucius was only born in later generations. They established rituals, composed music, guided customs, and educated the people, rectifying the times and saving them from their ills, all in order to cause people to cease their corrupt practices, stop their struggles, and return to simplicity and purity. This is in accordance with the purpose of Shakyamuni Buddha. If it is said that before the advent of the Buddha's teachings, emperors could govern for a long time, but after the advent of the Buddha's teachings, they became tyrannical and short-lived, and that one should not worship Buddha images or read Buddhist scriptures, then, following this logic, emperors before the Duke of Zhou and Confucius could govern for a long time, but after the Duke of Zhou and Confucius, they became tyrannical and short-lived. Should one then not worship the Duke of Zhou and Confucius, or promote their teachings? Is this reasonable? It is simply that without the Buddha's teachings, people do not know to avoid evil and cultivate good; without rituals and education, the world does not know to serve the ruler and care for their parents. From this, it can be inferred that rituals and education cannot be lacking for even a day, so how can the Buddha's teachings be abandoned even temporarily? The debater says that Xun Yi's argument is that before Emperor Guangwu of the Later Han Dynasty, there was no Buddha Dharma, so the dynasty lasted long; after Emperor Ming of the Han Dynasty, because there was Buddha Dharma, sons did not succeed their fathers as emperors, and ministers often usurped the throne. From this, it can be seen how mediocre and ignorant Xun Yi's words are. Although he cites historical records, he does not investigate the matter from beginning to end. Carefully examining the emperors of ancient times, some had no descendants themselves, while others perished after only a few generations.

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。如帝少昊。治政繁雜九黎作亂。其嗣不肖一世即亡。帝摯亦無正嗣。治不滿期一身而滅。自後唐堯虞舜子皆不肖一身絕滅。夏桀殷紂。並皆暴虐為臣所誅。其間或為臣而篡君。如羿之與寒浞。或為弟而奪兄。如仲壬之與雍己。至乎周世子朝之逐敬王。子廢父也。暨乎秦室趙高之殺二世。臣弒君也。至前漢呂后亂朝王莽篡政。此豈有佛法使之然也。若言自漢明已后迄乎蕭齊。皆為崇佛法虐政詐短。至於宇文既破滅佛法。應善政祚長。而奕盡蕭齊則論。至宇文不說。非但誑惑民庶。亦乃欺罔聖明。以此而論。事合繩劾。但宇文篡魏而立虐政無道。君臣猜貳兄弟相誅。陵蔑聖賢毀破佛法。治唯五主二十四年。推此一條。帝王無佛法則虐政祚短。有佛法則善政祚長。近代同知寧不信也。但奕太史之官委任處重。須慎機密無得妄言。故古者聖人當言而懼。發言而憂。而奕不慮禍福專事妖邪。或置后引初。或隱首露尾。藏護道法謗毀佛僧。唯事偏辭竟無正語。聖朝明鑑。寧不察哉。如概愚見。帝王欲得祚久年長者。必須興隆佛法樹善修功。慈育群氓勝殘去殺。明死生之分。守止足之心。納忠諫之言。遠佞諂之說。如此則三十之期自遠。七百之祚修長。故淮南子曰。天下有貴而非位勢。有壽而非千歲。適情知足則貴矣。明死生之分

【現代漢語翻譯】 現代漢語譯本： 例如帝少昊（上古部落首領名）。因為政務繁雜，九黎（古代部落名）作亂。他的後代不賢，一代就滅亡了。帝摯（上古帝王名）也沒有合適的繼承人，在位時間很短就去世了。之後唐堯（上古帝王名）虞舜（上古帝王名）的兒子都不賢，導致自身絕後。夏桀（夏朝最後一位君主）殷紂（商朝最後一位君主），都非常暴虐，被臣子所殺。這期間有臣子篡奪君位的，如后羿（有窮氏首領）和寒浞（伯明氏之子）。也有弟弟奪取兄長君位的，如仲壬（商朝君主）和雍己（商朝君主）。到了周朝，世子朝（周敬王的兒子）驅逐敬王（周朝國君），這是兒子廢黜父親。以及秦朝趙高（秦朝宦官）殺害秦二世（秦始皇之子），這是臣子弒殺君主。還有前漢呂后（漢高祖皇后）擾亂朝政，王莽（新朝建立者）篡奪政權。這些難道是有佛法導致的嗎？如果說從漢明帝（東漢皇帝）以後到蕭齊（南齊），都是因為崇尚佛法導致政治暴虐、國祚短促，那麼宇文氏（北周）既然已經破滅佛法，就應該政治清明、國祚長久。而奕（人名，太史官）完全用蕭齊來論證，說到宇文氏就說不下去了，這不僅是欺騙百姓，也是欺騙聖明。這樣看來，事情應該受到懲罰。但是宇文氏篡奪北魏建立北周，政治暴虐無道，君臣之間互相猜忌，兄弟之間互相殘殺，凌辱聖賢，毀壞佛法，統治只有五位君主，二十四年。根據這一條，帝王沒有佛法就會政治暴虐、國祚短促，有佛法就會政治清明、國祚長久。近代有見識的人難道不應該相信嗎？但是奕作為太史官，身負重任，必須謹慎保密，不能胡說八道。所以古代聖人說話時總是心懷恐懼，發表言論時總是憂慮。而奕不考慮禍福，專門從事妖邪之事，或者前後矛盾，或者隱瞞開頭暴露結尾，藏匿保護道法，誹謗毀壞佛僧，只說片面之詞，沒有一句正當的話。聖明的朝廷，難道不應該明察嗎？依我愚見，帝王想要國祚長久，就必須興隆佛法，廣積善行，慈愛百姓，減少殺戮，明白生死之理，堅守知足之心，採納忠誠的諫言，遠離諂媚的言論。這樣，三十年的期限自然會遠離，七百年的國祚就會變得長久。所以《淮南子》說，天下有尊貴卻不是因為地位權勢，有長壽卻不是因為活到千歲。心情舒暢，知足常樂，就是尊貴了。明白生死的分界。

【English Translation】 English version: For example, Emperor Shao Hao (an ancient tribal leader). Because of the complexity of governance, the Jiuli (an ancient tribe) rebelled. His descendants were unworthy, and the dynasty perished in one generation. Emperor Zhi (an ancient emperor) also had no suitable heir and died after a short reign. After that, the sons of Emperor Yao (an ancient emperor) and Emperor Shun (an ancient emperor) were all unworthy, leading to their own extinction. Xia Jie (the last ruler of the Xia dynasty) and Yin Zhou (the last ruler of the Shang dynasty) were both extremely tyrannical and were killed by their ministers. During this period, there were ministers who usurped the throne, such as Hou Yi (leader of the Youqiong clan) and Han Zhuo (son of the Bo Ming clan). There were also younger brothers who seized the throne from their elder brothers, such as Zhong Ren (ruler of the Shang dynasty) and Yong Ji (ruler of the Shang dynasty). In the Zhou dynasty, Prince Zhao (son of King Jing of Zhou) drove out King Jing (ruler of the Zhou dynasty), which was a son deposing his father. And Zhao Gao (a Qin dynasty eunuch) assassinated Qin Er Shi (son of Qin Shi Huang), which was a minister murdering his ruler. There was also Empress Lu (empress of Emperor Gaozu of Han) who disrupted the court in the Former Han dynasty, and Wang Mang (founder of the Xin dynasty) who usurped power. Were these caused by Buddhism? If it is said that from Emperor Ming of Han (emperor of the Eastern Han dynasty) onwards to the Xiao Qi (Southern Qi dynasty), it was all because of the veneration of Buddhism that led to tyrannical politics and short reigns, then since the Yuwen clan (Northern Zhou) had already destroyed Buddhism, they should have had enlightened politics and a long reign. However, Yi (a person's name, a historian) completely used the Xiao Qi to argue, and when it came to the Yuwen clan, he couldn't continue, which is not only deceiving the people but also deceiving the wise. In this view, the matter should be punished. However, the Yuwen clan usurped the Northern Wei to establish the Northern Zhou, and their politics were tyrannical and unprincipled. The rulers and ministers suspected each other, the brothers killed each other, they humiliated sages, and destroyed Buddhism. Their rule lasted only five rulers and twenty-four years. According to this, emperors without Buddhism will have tyrannical politics and short reigns, while those with Buddhism will have enlightened politics and long reigns. Shouldn't enlightened people in modern times believe this? However, Yi, as a historian, bears a heavy responsibility and must be cautious and secretive, and must not talk nonsense. Therefore, ancient sages were always fearful when speaking and worried when expressing their opinions. But Yi did not consider the good or bad fortune, and specialized in demonic and evil things, either contradicting himself or concealing the beginning and exposing the end, hiding and protecting Taoism, slandering and destroying Buddhist monks, only speaking partial words, and not a single proper word. Shouldn't the wise court discern this? In my humble opinion, if emperors want their dynasty to last long, they must promote Buddhism, accumulate good deeds, love the people, reduce killing, understand the principles of life and death, adhere to a content heart, accept loyal advice, and stay away from flattering words. In this way, the thirty-year limit will naturally be far away, and the seven-hundred-year reign will become long. Therefore, the 'Huainanzi' says, 'There is nobility in the world that is not due to position and power, and there is longevity that is not due to living to a thousand years. Being happy and content is nobility. Understanding the boundary between life and death.'

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則壽矣。

第七決破。封周孔之教送與西域。而胡必不肯行用。

概聞仲尼逝而微言絕。弟子喪而大義乖。自爾詩書紛然淆亂。至秦皇焚滅典籍散亡。漢武聿興文藝還闡。至於處大庭之館。居玄宮之室。習無為之道。行不言之教。以謙挹為德。卑弱為心。專任清虛杜絕仁義。務存嘉遁委棄身名。九流之中則道家之流也。故漢書藝文志云。道流者蓋出於史官。歷記成敗古今之道。有三十七家。今之李老蓋一家耳。至於建康莊之第。筑碣石之宮。闡儒學之宗。弘文藝之術。興邦制治導俗訓民。禮樂緝修憲章條序。九流之內儒學之流也。故漢書藝文志云。儒流者蓋出於司徒之官。辯陰陽明教化。宗堯舜師仲尼。有五十二家。今儒學所傳也。九流之中二化為最。百家之內兩學為先。用各有宜。弗可廢也。何者。道法是虛無之唱而違俗。不可以救弊。儒術乃教化之談而慎民。可以導物。考而言之。非無優降。尋李老專任無為。止求自度心無廣濟。行闕兼他。近同聲聞之自利也。故清凈法行經云。摩訶迦葉化為老子。迦葉既是小心。老子又無大志。法行之言。信而非謬也。孔子以術藝訓民禮教齊俗。少習利他漸學兼濟。巨同菩薩之利他也。故清凈法行經云。儒童菩薩化作孔丘。儒童既是大心。孔丘復有兼濟。法行之說

【現代漢語翻譯】 現代漢語譯本：那麼就是長壽了。

第七個決斷是：把周公、孔子的教義封起來，送到西域去。但是西域的人一定不會肯採用。

我聽說仲尼去世后精微的言論就斷絕了，弟子們離世后偉大的道義就乖離了。從此以後，《詩經》、《尚書》等書籍紛紛雜亂淆混，到秦始皇焚燒書籍，典籍散失滅亡。漢武帝於是興盛文藝，使其再次得到闡揚。至於居住在寬敞的館舍，住在幽深的宮室，學習無為的道，施行不言的教，以謙虛退讓為美德，以卑微柔弱為心。專門致力於清靜虛無，杜絕仁義，務求儲存隱居的快樂，委棄身名。在九流之中，這是道家的流派。所以《漢書·藝文志》說，道家流派大概出自史官，記載歷代成敗古今的道理，有三十七家。現在的李耳、老子大概是其中一家罷了。至於建造高大的住宅，修築碣石宮殿，闡揚儒學的宗旨，弘揚文藝的技藝，興邦立國，制定治理措施，引導風俗，教化百姓，禮樂得到整理修繕，**條理井然有序。在九流之中，這是儒學的流派。所以《漢書·藝文志》說，儒家流派大概出自司徒的官職，辨別陰陽，闡明教化，尊崇堯舜，傚法仲尼，有五十二家。現在儒學所傳授的就是這些。九流之中，道家和儒家這兩家最為重要。百家之內，這兩門學問最為優先。它們的用處各有適宜，不可以廢棄。為什麼呢？道家的法則是虛無的唱導，與世俗相違背，不可以用來匡救時弊。儒家的學術是教化百姓的言論，謹慎對待民眾，可以引導萬物。考察而言，並非沒有優劣高下之分。尋思李耳、老子專門致力於無為，只求自我解脫，心中沒有普度眾生的願望，行為上缺少兼顧他人，近似於聲聞乘的自利。所以《清凈法行經》說，摩訶迦葉化身為老子。迦葉既然是小心謹慎之人，老子又沒有遠大的志向。《法行經》的說法，相信並非謬誤。孔子用術藝教導百姓，用禮教規範風俗，年少時學習利他，逐漸學習兼濟天下，非常像菩薩的利益他人。所以《清凈法行經》說，儒童菩薩化作孔丘。儒童既然是具有大慈悲心的人，孔丘又具有兼濟天下的思想。《法行經》的說法

【English Translation】 English version: Then it is longevity.

The seventh decision is: to seal up the teachings of Duke Zhou and Confucius (Kongzi 孔子, Confucius) and send them to the Western Regions. But the barbarians will certainly not be willing to adopt them.

I have heard that after the death of Zhongni (仲尼, another name for Confucius), his subtle words were cut off, and after the death of his disciples, the great righteousness deviated. Since then, the 'Classic of Poetry' (詩經) and the 'Book of Documents' (尚書) have been confused and disordered. When Emperor Qin (秦皇, Qin Shi Huang) burned the books, the classics were scattered and destroyed. Emperor Wu of Han (漢武帝) then revived literature and art, and they were once again elucidated. As for living in spacious mansions, residing in secluded palaces, learning the Dao of non-action (無為), practicing the teaching of non-speaking, taking humility as virtue, and having a humble and weak heart, focusing on purity and emptiness, cutting off benevolence and righteousness, striving to preserve the joy of seclusion, and abandoning fame and position. Among the nine schools of thought, this is the Daoist school. Therefore, the 'Book of Han: Treatise on Literature' (漢書·藝文志) says that the Daoist school probably originated from the historians, recording the principles of success and failure, ancient and modern, with thirty-seven families. The current Li Er (李耳, Laozi 老子) is probably just one of them. As for building grand residences, constructing the palaces of Jieshi, elucidating the tenets of Confucianism, promoting the arts and sciences, establishing the country, formulating governance measures, guiding customs, and educating the people, with rituals and music being organized and repaired, and **orderly arrangements. Among the nine schools of thought, this is the Confucian school. Therefore, the 'Book of Han: Treatise on Literature' says that the Confucian school probably originated from the officials of the Minister of Education, distinguishing yin and yang, clarifying education, honoring Yao and Shun, and emulating Zhongni, with fifty-two families. What is currently transmitted by Confucianism is this. Among the nine schools, Daoism and Confucianism are the most important. Among the hundred schools, these two disciplines are the most prioritized. Their uses are each suitable, and they cannot be abandoned. Why? The Daoist Dharma is a chant of emptiness, which contradicts the customs of the world and cannot be used to rectify the evils of the times. Confucianism is a discourse on educating the people, treating the people with caution, and can guide all things. Examining it, it is not without superiority and inferiority. Considering that Li Er (李耳, Laozi 老子) is dedicated to non-action, only seeking self-liberation, without the desire to universally save sentient beings in his heart, and lacking consideration for others in his actions, similar to the self-benefit of the Sravakas. Therefore, the 'Sutra of Pure Dharma Practice' (清凈法行經) says that Mahakasyapa (摩訶迦葉) transformed into Laozi (老子). Since Kasyapa (迦葉) is a cautious person, and Laozi (老子) has no great aspirations, the words of the 'Sutra of Dharma Practice' are believed to be not false. Confucius (孔子) taught the people with arts and sciences, and regulated customs with rituals, learning to benefit others in his youth, and gradually learning to benefit the world, very much like the Bodhisattva's benefiting others. Therefore, the 'Sutra of Pure Dharma Practice' says that the Youth Bodhisattva (儒童菩薩) transformed into Kong Qiu (孔丘, another name for Confucius). Since the Youth Bodhisattva is a person with great compassion, and Kong Qiu (孔丘, another name for Confucius) has the thought of benefiting the world, the words of the 'Sutra of Dharma Practice'

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。理豈虛哉。考乎李典爰及孔經。教跡乃分理致終一。若言封周孔之教送與西域。而胡必不行。奕意豈不云。胡教來此漢人亦不得受。科類而言。升降懸矣。尋佛是大聖。化滿十方。遠降威靈。漢明親睹。君臣欣感民庶歸心。故遣使西行遠到天竺。摩騰隨至傳化迄今。周孔小聖。德局一方。不能遠降威靈。使彼親感。故西域之人無緣生信。亦不來此迎周孔之經。為此孔教不行西土。以此而推。抑可知矣。

論言。尋辛卯夜明。魯史傳其化跡。丙子星㪍。漢冊記其威靈。然後像教西移法流東漸。自摩騰降漢創譯真言。笈多入隋盛翻釋典。藤皮貝葉。遠傳天竺之文。玉牒金箋。近翻震旦之語。爾來流演迄至於今。從漢明已來時。經一十五代。譯人一百九十有六。所出經律記論二千一百四十五部。合有六千一百五十二卷。此並梵音所演天竺所傳。論其龍窟經廚十分而未盡。鷲山法藏萬倍而何窮。今之所翻。蓋少多耳。考其帝代尋其圖史。典誥明據。奚可致疑。緬尋道家所注經籍。昔無今有真少偽多。如藝文志明。于道流雖有三十七家七百九十三篇。唯七家八十二篇。明李老清虛自守之道。自餘三十家七百一十一篇。乃明帝王治化古今之道。故後漢書法本內傳云。漢明帝永平十四年正月一日朝正之次。五嶽十八觀諸山道

【現代漢語翻譯】 現代漢語譯本：這個道理難道是虛假的嗎？考察李典以及孔子的經典，（可以發現）教化的軌跡雖然不同，但道理最終是一致的。如果說要把周公、孔子的教義送到西域去，那麼胡人為什麼不接受呢？或者說，胡人的教義來到這裡，（周公、孔子的教義）也不應該接受嗎？從類別上來說，（佛法和儒教的）高下就顯而易見了。要知道，佛是大聖人，教化遍滿十方世界，（佛）從遙遠的地方降下威靈，漢明帝親自見到。（因此）君臣欣喜感動，百姓歸心向佛，所以派遣使者向西行走，遠到天竺（India）。（迦葉）摩騰（Kasyapa Matanga）隨使者來到中土，傳播教化直到今天。周公、孔子是小聖人，他們的德行侷限於一方，不能從遙遠的地方降下威靈，使（西域）的人親自感受到。所以西域的人沒有機會產生信仰，也不來這裡迎接周公、孔子的經典。因此孔子的教義不能在西土傳播，通過這個來推斷，（佛法高於儒教的道理）也就可以知道了。

論中說，考察辛卯年夜晚出現的明亮光芒，魯國的史書傳記載了（孔子的）教化事蹟；丙子年出現的星光，漢朝的史書記錄了（佛的）威靈。然後佛像和佛教經典向西傳播，佛法向東流傳。自從（迦葉）摩騰來到漢朝，開始翻譯佛經真言；（勒那摩提，又譯菩提流支）笈多（Bodhiruci）進入隋朝，大量翻譯佛教經典。藤皮貝葉，從遙遠的天竺傳來文字；玉牒金箋，在震旦（China）翻譯成漢語。從那以後，（佛經）流傳演變直到今天。從漢明帝到現在，經過了十五代，翻譯佛經的人有一百九十六位，所翻譯的經、律、記、論共有二千一百四十五部，合計六千一百五十二卷。這些都是用梵語演說，從天竺傳來的。（如果）要討論龍宮的藏經和經書，十分之一都還沒有說完；鷲峰山的佛法寶藏，萬倍也說不盡。現在所翻譯的，大概只是很少的一部分。考察各個朝代，查閱圖籍史書，經典誥命都有明確的記載，怎麼能懷疑呢？再看道家所註釋的經籍，過去沒有現在才有，真正的內容很少，虛假的內容很多。如《藝文志》中明確記載，道家學派雖然有三十七家七百九十三篇，但只有七家八十二篇，闡明了老子清靜虛無、自我修持的道理。其餘三十家七百一十一篇，闡明了帝王治理天下、古今治國之道。所以《後漢書法本內傳》中說，漢明帝永平十四年正月初一朝拜的時候，五嶽十八觀以及各山道的

【English Translation】 English version: Is this principle false? Examining the Li Dian (a historical text) and the Confucian classics, (we can see that) although the traces of teachings are different, the principles are ultimately the same. If we were to send the teachings of Duke Zhou and Confucius to the Western Regions, why wouldn't the Hu people (non-Han people in the west) accept them? Or, should the teachings of the Hu people not be accepted here (in China)? In terms of categories, the superiority and inferiority (of Buddhism and Confucianism) are obvious. Know that the Buddha is a great sage, whose teachings fill the ten directions (all realms), (the Buddha) descended his majestic spirit from afar, and Emperor Han Ming personally witnessed it. (Therefore) the emperor and his ministers were delighted and moved, and the people turned their hearts to Buddhism, so they sent envoys westward, far to Tianzhu (India). Kasyapa Matanga came with the envoys to China, spreading the teachings until today. Duke Zhou and Confucius are lesser sages, their virtues are limited to one region, and they cannot descend their majestic spirit from afar to make (the people of the Western Regions) personally feel it. Therefore, the people of the Western Regions have no opportunity to generate faith, nor do they come here to welcome the classics of Duke Zhou and Confucius. Therefore, the teachings of Confucius cannot be spread in the Western Lands. From this deduction, (the principle that Buddhism is superior to Confucianism) can be known.

The treatise says, examining the bright light that appeared on the night of Xinmao year, the history books of Lu recorded (Confucius') teaching deeds; the starlight that appeared in the Bingzi year, the history books of the Han Dynasty recorded (the Buddha's) majestic spirit. Then the Buddha images and Buddhist scriptures spread westward, and the Dharma flowed eastward. Since Kasyapa Matanga came to the Han Dynasty and began to translate the Buddhist mantras; Bodhiruci entered the Sui Dynasty and translated a large number of Buddhist scriptures. Palm leaves and birch bark, transmitted the texts from distant Tianzhu; jade tablets and golden letters, translated into Chinese in China. Since then, (the Buddhist scriptures) have been circulating and evolving until today. From Emperor Han Ming to the present, fifteen generations have passed, and there have been one hundred and ninety-six translators of Buddhist scriptures, and the translated Sutras, Vinayas, Records, and Treatises total two thousand one hundred and forty-five, totaling six thousand one hundred and fifty-two volumes. These are all spoken in Sanskrit and transmitted from Tianzhu. (If) we were to discuss the scriptures and books in the Dragon Palace, even one-tenth would not be finished; the Dharma treasures of Vulture Peak, ten thousand times would not be enough to describe. What is translated now is probably only a small part. Examining the various dynasties, consulting the maps and history books, the classics and edicts have clear records, how can there be any doubt? Looking again at the annotated scriptures of the Taoist school, they did not exist in the past but exist now, the true content is little, and the false content is much. As the 'Yiwen Zhi' (Bibliographical Treatise of the Book of Han) clearly records, although there are thirty-seven schools and seven hundred and ninety-three chapters in the Taoist school, only seven schools and eighty-two chapters explain Laozi's doctrine of purity, emptiness, and self-cultivation. The remaining thirty schools and seven hundred and eleven chapters explain the ways of emperors governing the world and governing the country in ancient and modern times. Therefore, the 'Hou Han Shu Faben Neizhuan' (Inner Biography of the Book of Law of the Later Han Dynasty) says that when Emperor Han Ming paid homage on the first day of the first month of the fourteenth year of Yongping, the Five Sacred Mountains, the Eighteen Temples, and the Taoist

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士褚善信等六百九十人。聞攝摩滕竺法蘭等將佛經像來到雒陽。傾國敬崇率土歸向。信等內懷惡嫉求欲挍量。盡將道家經書。合三十七部七百四十四卷。當時對燒並皆焚燼。善信等慚憤憾激而死。以此而推。漢明之時。道家經書止有三十七部七百四十四卷。雖有多軸非盡道經。唯五百九卷。是天尊道君所說。餘二百三十五卷。乃黃老等諸子之書。自爾已來過此數者。並是道士增加妄造。不可承信。爰至宋朝。道士陸修靜。答宋明帝云。道家經書並藥方符圖。總有一千二百二十八卷。唯此為正。餘者並非。而今道士或出情製造。或改換佛經。添足目錄增加部帙。云有二千四十卷。復過前數幾許浪言。請問道士后出之經。為是天尊更說。為是老子前陳。縱使說經。應有處所。為是何帝何時何年何月。如必有據容得流傳。如其詐妄理合刊削。又俗士所製取作道經。此之流類數亦多矣。如太玄經揚雄所造。洞玄經王褒所制。指歸經嚴君平造。三皇經鮑靜所制。開天經張泮所造。化胡經王浮所制。或取槃古之傳。或取諸子之篇。假認俗書以為道教。偷竊釋典持作老經。前已略陳不能重述。似貧人磬窘盜他寶為家財。饑者困窮啖芻芥為美食。如概所見。老子二篇正是道經。依令行之。自余諸部皆是妄認。事須正之庶知道與佛殊李將

【現代漢語翻譯】 現代漢語譯本： 善信（Shànxìn，人名）等六百九十人，聽說攝摩騰（Shè Móténg，印度僧人）和竺法蘭（Zhú Fǎlán，印度僧人）等帶來了佛經佛像來到雒陽（Luòyáng，古都），全國上下都敬重信奉，紛紛歸向佛教。善信等人心懷嫉妒，想要和佛教較量，於是拿出所有道家的經書，總共三十七部七百四十四卷，當時當衆焚燒，全部燒燬。善信等人慚愧、憤怒、懊惱而死。由此推斷，漢明帝（Hàn Míngdì，東漢皇帝）時期，道家的經書只有三十七部七百四十四卷。即使有多軸書卷，也不是全部都是道經，只有五百零九卷是天尊（Tiānzūn，道教神祇）和道君（Dàojūn，道教神祇）所說，其餘二百三十五卷是黃老（Huáng-Lǎo，黃帝和老子）等諸子的著作。自那以後，超過這個數量的，都是道士增加和虛構的，不可相信。到了宋朝（Sòng Cháo，朝代），道士陸修靜（Lù Xiūjìng，人名）回答宋明帝（Sòng Míngdì，南朝宋皇帝）說，道家的經書以及藥方、符圖，總共有一千二百二十八卷，只有這些是正統的，其餘都不是。而現在的道士，有的憑空製造，有的改換佛經，新增目錄，增加部帙，說有二千零四十卷，又超過了之前的數量，真是荒謬的言論。請問道士，後來出現的經書，是天尊再次說的，還是老子（Lǎozǐ，道教創始人）之前陳述的？即使是說經，也應該有處所，是在哪個皇帝的哪個時間，哪年哪月說的？如果確實有依據，才能流傳。如果純屬虛假，理應刪減。還有一些是世俗之人所作，卻被拿來當作道經，這類情況也很多。比如揚雄（Yáng Xióng，人名）所造的《太玄經》（Tàixuán Jīng），王褒（Wáng Bāo，人名）所制的《洞玄經》（Dòngxuán Jīng），嚴君平（Yán Jūnpíng，人名）所造的《指歸經》（Zhǐguī Jīng），鮑靜（Bào Jìng，人名）所制的《三皇經》（Sānhuáng Jīng），張泮（Zhāng Pàn，人名）所造的《開天經》（Kāitiān Jīng），王浮（Wáng Fú，人名）所制的《化胡經》（Huàhú Jīng）。有的取自盤古（Pángǔ，神話人物）的傳說，有的取自諸子的文章，假借世俗的書籍來冒充道教，偷竊佛教的經典來當作老子的經書。之前已經略微陳述過，不能重複敘述，就像貧窮的人竭力盜取他人的寶物來當作自己的家產，飢餓的人困苦窮迫，吃粗草來當作美食。總而言之，老子的《道德經》（Dàodé Jīng）兩篇才是真正的道經，應該按照它來修行。其餘各部都是虛妄的，必須糾正，才能知道道教與佛教的差異，以及李（Lǐ，指老子）將要西行化胡的真相。

【English Translation】 English version: Shànxìn (a name) and 690 others heard that Śyāma Daśa (Shè Móténg, an Indian monk) and Dharmarakṣa (Zhú Fǎlán, an Indian monk) had brought Buddhist scriptures and images to Luòyáng (an ancient capital). The whole country revered and worshipped them, and the people turned to Buddhism. Shànxìn and the others harbored jealousy and sought to compete with Buddhism. They brought out all the Daoist scriptures, a total of 37 sections in 744 volumes, and burned them all in public. Shànxìn and the others died in shame, anger, and resentment. From this, it can be inferred that during the reign of Emperor Míng of the Hàn Dynasty (Hàn Míngdì, an emperor of the Eastern Hàn Dynasty), there were only 37 sections in 744 volumes of Daoist scriptures. Even if there were many scrolls, not all of them were Daoist scriptures. Only 509 volumes were said to be spoken by the Celestial Worthy (Tiānzūn, a Daoist deity) and the Lord of the Dao (Dàojūn, a Daoist deity), while the remaining 235 volumes were the writings of Huang-Lao (Huáng-Lǎo, the Yellow Emperor and Lao Tzu) and other philosophers. Since then, any number exceeding this has been added and fabricated by Daoist priests and cannot be trusted. By the time of the Sòng Dynasty (Sòng Cháo, a dynasty), the Daoist priest Lù Xiūjìng (a name) replied to Emperor Míng of the Sòng Dynasty (Sòng Míngdì, an emperor of the Southern Dynasties) that the Daoist scriptures, as well as prescriptions and talismans, totaled 1,228 volumes, and only these were authentic, while the rest were not. But now, some Daoist priests create scriptures out of thin air, while others alter Buddhist scriptures, add catalogs, and increase the number of sections, claiming to have 2,040 volumes, which is even more than before, a truly absurd claim. May I ask the Daoist priests, were the scriptures that appeared later spoken again by the Celestial Worthy, or were they stated earlier by Lao Tzu (Lǎozǐ, the founder of Daoism)? Even if scriptures were spoken, there should be a place where they were spoken, and under which emperor, at what time, in what year, and in what month? If there is indeed evidence, then they can be circulated. If they are purely false, they should be deleted. There are also many cases where scriptures made by laypeople are taken as Daoist scriptures. For example, the 'Supreme Mystery Classic' ('Tàixuán Jīng') was created by Yáng Xióng (a name), the 'Cave Mystery Classic' ('Dòngxuán Jīng') was made by Wáng Bāo (a name), the 'Pointing to the Source Classic' ('Zhǐguī Jīng') was created by Yán Jūnpíng (a name), the 'Three Sovereigns Classic' ('Sānhuáng Jīng') was made by Bào Jìng (a name), the 'Opening Heaven Classic' ('Kāitiān Jīng') was created by Zhāng Pàn (a name), and the 'Converting the Barbarians Classic' ('Huàhú Jīng') was made by Wáng Fú (a name). Some are taken from the legends of Pángǔ (a mythological figure), while others are taken from the writings of various philosophers, falsely using secular books to impersonate Daoism, and stealing Buddhist scriptures to use as Lao Tzu's scriptures. I have already briefly stated this before and cannot repeat it. It is like a poor person desperately stealing other people's treasures to use as their own property, or a hungry person in distress eating coarse grass as delicious food. In short, the two chapters of Lao Tzu's 'Tao Te Ching' ('Dàodé Jīng') are the true Daoist scriptures, and one should practice according to them. All the other sections are false and must be corrected so that one can know the difference between Daoism and Buddhism, and the truth about Lǐ (referring to Lao Tzu) going west to convert the barbarians.

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釋別。庶使鼠璞不濫雞鳳條分。後學之徒。豈應謬歟。

第八決破。統論佛法虛多實少。道人假說。

概聞真身絕待。非形方質礙可求。至理出情。豈言談語論可得。大矣哉豁蕩乎大道之外。妙矣哉超絕乎真一之表。於是四句頓亡百非洞遣。窮言極慮物莫能名者哉。但妄識悠悠迷情蠢蠢。縱四狂而弗惺。耽五醉而長惛。故大聖垂慈志存拯拔。於是開五生之跡。通四辯之音。非身現身。身滿於法界。無說示說。說遍乎大千。故有微塵化身份散而莫盡。恒沙法藏流演而無窮。故須彌圖經云。寶應聲菩薩化為伏羲。吉祥菩薩化作女媧。儒童應作孔丘。迦葉化為李老。妙德託身開士。能儒誕孕國師。又涅槃經云。所有經書記論伎藝文章。皆是佛說。以此而推。三皇五帝孔李周莊。皆是菩薩化身所收。文字圖書詩章禮樂。並是諸佛法藏所攝。文理昭然豈為虛妄。而奕執言謬理。睹化迷真。專以形跡見譏。名器相局。將泥木以毀聖。持鐫畫以難真。然鐫畫代真。寧是真佛。泥木表聖。非即聖人。故佛有覺名假名。非實佛有形像。假像非真。非真而立像。為令因像以悟真。非實以施名。為令因名以悟實。無名無實。悟者所以豁虛。非像非真。達人所以玄會。妙哉斯言之至也。深矣斯理之極也。而奕闇于深理迷於業報。弗

【現代漢語翻譯】 現代漢語譯本：辨別真偽，是爲了使低劣的鼠璞不混同于珍貴的雞鳳，從而使後來的學習者不至於被謬誤所迷惑。

第八個決破，總的來說，佛法中虛假的多而真實的少，是道人假借佛法而說的。

總的來說，真正的佛身是絕對的，不能用有形狀、有質礙的事物來尋求。最高的真理超越情感，不是言語談論可以得到的。偉大啊，它豁達于大道之外！玄妙啊，它超絕於真一之表！因此，當四句（有、無、亦有亦無、非有非無）頓然消失，百種錯誤完全消除時，用盡言語和思慮也無法描述它。但是，虛妄的意識悠悠盪盪，迷惑的情感蠢蠢欲動，放縱四種顛倒（常、樂、我、凈）而不覺醒，沉溺於五種迷醉（色、聲、香、味、觸）而長久昏昧。所以，偉大的聖人慈悲垂憐，立志拯救和拔除眾生。於是，開啟五種生命形態的示現，運用四種辯才的聲音。不是以自身顯現自身，而是自身充滿法界；沒有說法而示現說法，說法遍佈大千世界。所以，有微塵般多的化身份散各處而無窮無盡，恒河沙數般的法藏流傳演變而沒有窮盡。所以，《須彌圖經》說，寶應聲菩薩化身為伏羲（中國神話人物），吉祥菩薩化作女媧（中國神話人物），儒童應化為孔丘（孔子），迦葉（佛陀的弟子）化為李老（老子）。妙德菩薩託身于開士，能儒菩薩以身孕育國師。又《涅槃經》說，所有的經書記錄、伎藝文章，都是佛所說。由此推論，三皇五帝、孔子、老子、周公、莊子，都是菩薩的化身所攝受，文字圖書、詩章禮樂，都是諸佛法藏所包含。文理昭然，怎麼會是虛妄的呢？然而，有人卻固執己見，謬解真理，只見現象而迷惑于真實，專門以形跡來譏諷，用名相器物來侷限。將泥塑木雕來詆譭聖人，拿著鐫刻的圖畫來質疑真實。然而，鐫刻的圖畫代替不了真佛，泥塑木雕只是聖人的表象，並非就是聖人。所以，佛有覺悟之名，是假名；佛有形像，是假像，不是真佛。不是真佛而設立佛像，是爲了讓人通過佛像來領悟真理；不是真實的而施加名稱，是爲了讓人通過名稱來領悟真實。沒有名稱，沒有實體，領悟者才能豁然開朗；沒有佛像，不是真佛，通達的人才能玄妙地領會。妙啊，這些話真是至理名言！深刻啊，這些道理真是達到了極致！然而，有人卻對深刻的道理一無所知，對業報迷惑不解，不...

【English Translation】 English version: Discriminating between the true and the false is to prevent inferior 'rat jade' from being confused with precious 'chicken phoenix', so that later learners will not be misled by errors.

The eighth refutation: Generally speaking, there is more falsehood than truth in Buddhism; it is what Daoists falsely claim.

Generally speaking, the true Buddha-body is absolute and cannot be sought through things with shape and material obstruction. The highest truth transcends emotions and cannot be obtained through words and discussions. Great is it, expansive beyond the Great Dao! Wonderful is it, surpassing the realm of True Oneness! Therefore, when the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence) suddenly disappear and all kinds of errors are completely eliminated, it cannot be described even with exhaustive words and thoughts. However, deluded consciousness wanders aimlessly, and confused emotions stir restlessly, indulging in the four inversions (permanence, happiness, self, purity) without awakening, and sinking into the five intoxications (form, sound, smell, taste, touch) and remaining in prolonged delusion. Therefore, the Great Sage compassionately takes pity and is determined to rescue and uplift sentient beings. Thus, he opens up the manifestation of the five forms of life and uses the sounds of the four kinds of eloquence. He does not manifest himself with his own body, but his body fills the Dharma realm; he does not speak but manifests speech, and his speech pervades the great thousand worlds. Therefore, there are countless manifestations like dust particles scattered everywhere, and the Dharma treasures like the sands of the Ganges River flow and evolve without end. Therefore, the Sumeru Sutra says that Bodhisattva Baoying Sheng transformed into Fuxi (a figure in Chinese mythology), Bodhisattva Jixiang transformed into Nüwa (a figure in Chinese mythology), the Confucian child transformed into Confucius (Kong Qiu), and Kashyapa (a disciple of the Buddha) transformed into Laozi (Li Lao). Bodhisattva Miaode entrusted himself to an enlightened person, and Bodhisattva Nengru conceived a national teacher. Furthermore, the Nirvana Sutra says that all scriptures, records, arts, and writings are spoken by the Buddha. From this, it can be inferred that the Three Sovereigns and Five Emperors, Confucius, Laozi, the Duke of Zhou, and Zhuangzi are all embraced by the transformations of Bodhisattvas, and that written texts, books, poems, rites, and music are all contained within the Dharma treasures of the Buddhas. The principles are clear, so how could they be false? However, some people stubbornly adhere to their own views, misinterpret the truth, only see phenomena and are deluded by reality, and specialize in criticizing based on forms and limiting themselves with names and objects. They use clay and wood carvings to denigrate the saints and use engraved pictures to question the truth. However, engraved pictures cannot replace the true Buddha, and clay and wood carvings are only representations of the saints, not the saints themselves. Therefore, the Buddha has the name of enlightenment, which is a provisional name; the Buddha has an image, which is a provisional image, not the true Buddha. Establishing images when it is not the true Buddha is to enable people to realize the truth through the images; applying names when it is not real is to enable people to realize the truth through the names. Without names and without reality, the enlightened can be enlightened; without images and not the true Buddha, the enlightened can understand the mystery. Wonderful, these words are truly the ultimate truth! Profound, these principles have truly reached the extreme! However, some people are ignorant of profound principles and confused about karma, and do not...

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論身後唯計眼前。若言欲求富貴。唯須壯馬負鐵效力疆場。不須造像修功以祈福力者。武周壯馬最多。世充厚鉀不少。效力征戰固守疆場。常應富貴。今者何在。若言欲得布絹豐饒穀米成熟。但栽蒔桑麻積聚爛糞。不須寫涅槃千部。誦法華百遍。以祈福力者。建德廣占桑田。薛舉大足馬糞。長應種殖多納倉廚。今復何在。若言欲得糧貯充牣。耕穫弗愆。但開渠引水灌畦注埠。不須轉海龍王經十部。以求雨潤者。蕭銑據有荊州。堤堰倍常。沃潤應課收納。保據封疆今復何在。以此而推。我。

大唐皇帝。內則樹善憑福。外則應天順民。故得華戎率從群兇授首。倉庫充牣封域廊清。若非內外福饗。豈能克定艱難者也。若言欲求忠臣孝子佐世治民。唯讀孝經一卷老子二篇。不須廣讀佛經者。尋此經但明世間忠孝。未及出世忠孝。何者。夫處俗躬耕奉親以竭力。出家修道尊法以興慈。竭力者答現前之小恩。興慈者報將來之大德。雖暫乖敬養似若慢親。終能濟拔方為至孝。斯則利沾三世。豈唯旦夕之勞。恩潤百生。寧責晨昏之養。挍其在出。勝劣明矣。若言老子二篇足明忠臣孝子佐世治民者。尋老子絕慮守真亡懷厭俗。捐親弗顧棄主如遺。豈論奉孝守忠治民佐世也。故老子云。吾所以有大患者。為吾有身。及吾無身。有何

【現代漢語翻譯】 現代漢語譯本 只看重死後之事，卻忽視眼前。如果說想要追求榮華富貴，只需要強壯的戰馬披掛鐵甲在戰場上效力，不需要建造佛像、修功德來祈求福報。那麼，隋末的武周（指武則天建立的周朝）擁有最多的壯馬，王世充（隋末唐初的軍閥）擁有最多的鎧甲，他們效力征戰，堅守疆場，本應享受榮華富貴，如今又在哪裡呢？如果說想要獲得充足的布匹絹帛和豐收的穀物糧食，只需要栽種桑樹麻，積攢腐爛的肥料，不需要抄寫《涅槃經》一千部，誦讀《法華經》一百遍來祈求福報。那麼，竇建德（隋末唐初的農民起義領袖）廣泛佔有桑田，薛舉（隋末唐初的割據軍閥）積攢大量馬糞，本應種植豐收，大量納入糧倉，如今又在哪裡呢？如果說想要獲得糧倉充盈，耕種收穫不誤時節，只需要開鑿水渠引水灌溉田地，不需要轉讀《海龍王經》十部來祈求雨水滋潤。那麼，蕭銑（隋末唐初的梁王）佔據荊州，堤壩水利設施遠超常人，本應獲得豐收，按時繳納賦稅，保衛疆土，如今又在哪裡呢？由此推斷， 我，大唐皇帝，對內樹立善行，憑藉福報，對外順應天意，安撫百姓，所以能夠讓華夏和四夷都歸順，讓各種兇惡勢力都俯首稱臣，倉庫充盈，疆域安定清明。如果不是內外都有福報庇佑，怎麼能夠克服重重困難呢？如果說想要尋求忠臣孝子來輔佐治理國家，只需要讀《孝經》一卷和《老子》二篇，不需要廣泛閱讀佛經。那麼，尋讀這些經典只能明白世間的忠孝，卻不能明白出世間的忠孝。什麼是出世間的忠孝呢？在家俗世耕種奉養父母，竭盡全力是小孝；出家修道，尊敬佛法，發揚慈悲是大孝。竭盡全力只是報答眼前的微小恩情，發揚慈悲是爲了報答將來的巨大恩德。雖然暫時看起來不恭敬供養父母，似乎怠慢了親人，但最終能夠救拔父母，才是真正的至孝。這樣就能利益三世，豈止是早晚的辛勞？恩澤百世，哪裡會在意早晚的侍奉？比較在家和出家，優劣就非常明顯了。如果說《老子》二篇就足以闡明忠臣孝子輔佐治理國家，那麼，尋讀《老子》會發現其主張斷絕思慮，保持真性，忘卻世俗，厭棄世事，拋棄親人而不顧，拋棄君主如同遺忘，哪裡會談論奉養孝道，堅守忠義，治理國家，輔佐君王呢？所以《老子》說：『我之所以有大的憂患，是因為我有身體。』等到我沒有身體的時候，又有什麼

【English Translation】 English version They only value what happens after death, neglecting the present. If you say you want to seek wealth and glory, you only need strong horses wearing iron armor to serve on the battlefield, and you don't need to build Buddha statues or cultivate merit to pray for blessings. Then, Wu Zhou (referring to the Zhou Dynasty established by Wu Zetian) at the end of the Sui Dynasty had the most strong horses, and Wang Shichong (a warlord at the end of the Sui and the beginning of the Tang Dynasty) had the most armor. They served in battles and defended the frontiers, and should have enjoyed wealth and glory. Where are they now? If you say you want to obtain abundant cloth and silk and a good harvest of grains, you only need to plant mulberry trees and hemp, and accumulate rotten manure, and you don't need to copy the 'Nirvana Sutra' a thousand times or recite the 'Lotus Sutra' a hundred times to pray for blessings. Then, Dou Jiande (a peasant uprising leader at the end of the Sui and the beginning of the Tang Dynasty) widely occupied mulberry fields, and Xue Ju (a separatist warlord at the end of the Sui and the beginning of the Tang Dynasty) accumulated a large amount of horse manure. They should have had abundant harvests and stored a large amount of grain in granaries. Where are they now? If you say you want to have full granaries and timely harvests, you only need to dig canals to divert water to irrigate the fields, and you don't need to recite the 'Sea Dragon King Sutra' ten times to pray for rain. Then, Xiao Xian (the King of Liang at the end of the Sui and the beginning of the Tang Dynasty) occupied Jingzhou, and his dams and water conservancy facilities were far superior to ordinary people. He should have had abundant harvests, paid taxes on time, and defended his territory. Where is he now? From this, we can infer that, I, the Emperor of the Great Tang, internally establish good deeds and rely on blessings, and externally follow the will of Heaven and appease the people. Therefore, I can make both the Chinese and the barbarians submit, and make all kinds of evil forces bow their heads. The warehouses are full, and the territory is stable and clear. If it were not for the blessings from both within and without, how could I have overcome so many difficulties? If you say you want to seek loyal ministers and filial sons to assist in governing the country, you only need to read one volume of the 'Classic of Filial Piety' and two chapters of 'Lao Tzu', and you don't need to read Buddhist scriptures extensively. Then, reading these classics can only understand the worldly loyalty and filial piety, but cannot understand the transcendental loyalty and filial piety. What is transcendental loyalty and filial piety? Cultivating and serving parents in the secular world with all one's strength is small filial piety; becoming a monk and cultivating the Tao, respecting the Dharma, and promoting compassion is great filial piety. Exerting all one's strength is only to repay the small kindness in front of you, and promoting compassion is to repay the great kindness in the future. Although it may seem disrespectful to support parents temporarily, and seem to neglect relatives, ultimately being able to save parents is true filial piety. This can benefit three lifetimes, not just the labor of morning and evening? The grace will benefit hundreds of lifetimes, so why care about serving in the morning and evening? Comparing being at home and becoming a monk, the advantages and disadvantages are very obvious. If you say that two chapters of 'Lao Tzu' are enough to explain loyal ministers and filial sons assisting in governing the country, then reading 'Lao Tzu' will reveal that it advocates severing thoughts, maintaining true nature, forgetting the world, disliking worldly affairs, abandoning relatives without regard, and abandoning the ruler as if forgetting. How can it talk about supporting filial piety, adhering to loyalty, governing the country, and assisting the ruler? Therefore, 'Lao Tzu' says: 'The reason why I have great worries is because I have a body.' When I have no body, what

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患乎。此令厭身棄世。弗可佐世也。又言。貴身有天下者。可以暫托不可久也。何上公注云。人君貴身而賤人。欲為天下主。則可暫寄不可久居。此令舍俗遺榮。不可以治民也。尋傅奕負恃兇頑輕哢唇吻。辭繁理寡語少罵多。縱瞋毒以中人。逞惡言以迷俗。於是梟音丑氣稍滿村閭。鴆響毒聲漸喧行路。遂令無識邪黨唱快相傳。達見士流傷嘆憐愍。而偏護道法憎惡佛僧。物類相感人畜同爾。有類蚩尤之犬吠于軒轅。盜跖之徒惡于夫子。弗可怪也。但奕睹佛法尊高眾僧貴勝。坐必居上行要在先。帝王盛崇朝臣頂戴。寺塔宏壯齋供充盈。民庶爭歸士女奔湊。至於玄壇之內事等荒村。治觀之中還同廢社。時因祭醮。托酒肉以招人。或賴吉兇。假送餉以來物。微沾識解弗受欺誣。少有信心豈從迎請。愧斯寂寞恒有嫉心。致虛構浮辭強相挫辱。罵詈極其丑氣。咒詛窮其惡言。誹謗弗忌殃疣。識毀寧計罪福。縱令眼前焚蕩不稱其心。手下屠刑寧厭其快。書云。人惡其上獸惡其網。斯之謂乎。昔崔皓說魏太武。令破滅佛法殺害僧尼自於家內禮事尊像。太武察得忿其矯誑。即便誅戮曝尸都市。敕令行人咸糞其口。太武還興佛法敬事如初。又周武帝狂悖無道。毀滅佛法焚燒經像。破壞塔寺罷廢眾僧。遂身生癩瘡惡疾而死。斯並近代詳驗靈祟

【現代漢語翻譯】 現代漢語譯本：難道不是嗎？這使得人們厭惡自身、拋棄塵世，無法匡扶社稷。又說，看重自身勝過天下的人，可以暫時寄託（天下），卻不能長久擁有。何上公註解說：『君王看重自身而貪戀權位，想要成為天下的主人，那麼（天下）可以暫時寄託給他，卻不能讓他長久佔據。』這使得（人們）捨棄世俗的榮華，不可以治理百姓。追尋傅奕的所作所為，他依仗著兇狠頑固，輕率地搬弄口舌。言辭繁雜而道理淺薄，話語很少而謾罵很多。放縱嗔恨的毒焰來中傷他人，逞著惡毒的言語來迷惑世俗。於是，像貓頭鷹般難聽的聲音和醜惡的氣息漸漸瀰漫村落，像鴆鳥般惡毒的聲響逐漸喧囂于道路。最終使得沒有見識的邪惡之徒唱和贊同，相互傳揚，而有見識的士人則傷心嘆息，憐憫同情。他偏袒維護道教，憎惡佛教僧侶。物類之間相互感應，人和動物都是如此。就像蚩尤的狗對著軒轅（黃帝）狂吠，盜跖的同夥憎恨孔夫子一樣，這不值得奇怪。只是傅奕看到佛法尊貴崇高，眾僧地位顯赫，坐席必定居於上位，行動一定要排在前面，帝王盛大地推崇，朝臣恭敬地頂戴，寺廟寶塔宏偉壯麗，齋飯供養豐盛充足，百姓爭相歸附，士女奔走聚集。以至於道教的玄壇之內，事務如同荒涼的村落，道觀之中，如同廢棄的社廟。有時因為祭祀，就憑藉酒肉來招攬人，或者依賴吉兇，假借贈送禮物來獲取財物。稍微有點見識的人都不會受其欺騙，稍有信仰的人怎麼會去迎接邀請？（傅奕）慚愧於道教的寂寞冷落，因此常常懷有嫉妒之心，於是虛構浮誇的言辭，極力地挫敗羞辱（佛教）。謾罵到了極其醜惡的地步，詛咒窮盡了惡毒的言語，誹謗毫無顧忌地招致災禍，詆譭佛法寧可不顧罪孽和福報。縱然眼前焚燒佛經，也無法滿足他的心意，親手施加屠殺刑罰，也無法厭足他的快感。《尚書》上說：『人民厭惡他們的統治者，野獸厭惡它們的羅網。』說的就是這種情況吧。從前崔皓勸說魏太武帝，讓他破滅佛法，殺害僧尼，（而他自己）卻在家中禮拜尊奉佛像。太武帝察覺了他的虛偽欺騙，非常憤怒，就殺了他，把他的屍體暴露在都市之中，命令列人都要往他的嘴裡拉屎。後來太武帝又重新興盛佛法，敬奉佛事如同當初。還有周武帝狂妄悖逆，沒有道義，毀滅佛法，焚燒經書佛像，破壞寺廟寶塔，罷免廢黜眾僧，於是身上生出癩瘡惡疾而死。這些都是近代可以詳細驗證的靈異徵兆。 English version: Is it not so? This causes people to detest themselves and abandon the world, unable to assist the state. It is also said, 'Those who value themselves above the world can temporarily be entrusted with it, but cannot possess it for long.' He Shang Gong (a commentator on Laozi) annotates, 'If a ruler values himself and is greedy for power, wanting to be the master of the world, then (the world) can be temporarily entrusted to him, but he cannot occupy it for long.' This causes (people) to abandon worldly glory and cannot govern the people. Tracing Fu Yi's (a court official who opposed Buddhism) actions, he relied on his fierce stubbornness, rashly manipulated his tongue. His words were verbose but his reasoning shallow, his words few but his curses many. He indulged in the venom of anger to injure others, and indulged in malicious words to confuse the world. Thus, owl-like ugly sounds and foul smells gradually filled the villages, and the poisonous sounds of the zhen bird (a mythical poisonous bird) gradually became noisy on the roads. In the end, it caused ignorant and evil people to sing and agree, spreading it to each other, while knowledgeable scholars sighed and pitied. He favored and protected Taoism, and hated Buddhist monks. Things of the same kind attract each other, and humans and animals are the same. Just like Chi You's (a tribal leader in Chinese mythology) dog barking at Xuanyuan (the Yellow Emperor), and the followers of Zhi the Robber (a notorious bandit) hating Confucius, this is not surprising. It's just that Fu Yi saw that the Buddha Dharma (teachings of the Buddha) was noble and lofty, the Sangha (Buddhist monastic community) was distinguished and superior, their seats were always at the top, and their actions were always first, emperors greatly revered them, court officials respectfully wore them on their heads, temples and pagodas were magnificent and grand, vegetarian meals and offerings were abundant and sufficient, the people competed to return to them, and men and women rushed to gather. As a result, within the Xuantan (Taoist altar), affairs were like desolate villages, and within the Taoist temples, they were like abandoned shrines. Sometimes because of sacrifices, they relied on wine and meat to attract people, or relied on good and bad omens, pretending to send gifts to obtain wealth. Those with a little knowledge would not be deceived by them, and those with a little faith would not go to welcome and invite them. (Fu Yi) was ashamed of the loneliness and desolation of Taoism, so he often harbored jealousy, and then fabricated exaggerated words, trying to defeat and humiliate (Buddhism). He cursed to the point of extreme ugliness, and exhausted malicious words in his curses, slandering without fear of incurring disaster, and slandering the Dharma, not even considering sin and merit. Even if he burned Buddhist scriptures before his eyes, it would not satisfy his heart, and even if he personally inflicted torture and execution, it would not satisfy his pleasure. The Book of Documents says, 'The people hate their rulers, and the beasts hate their nets.' This is what it means. In the past, Cui Hao (an advisor to Emperor Taiwu of Northern Wei) advised Emperor Taiwu of Wei to destroy the Buddha Dharma and kill monks and nuns, (while he himself) worshiped and revered Buddha images in his home. Emperor Taiwu realized his hypocrisy and deception, and was very angry, so he killed him, exposed his body in the city, and ordered passersby to defecate in his mouth. Later, Emperor Taiwu revived the Buddha Dharma and revered Buddhist affairs as before. Also, Emperor Wu of Zhou was arrogant and rebellious, without morality, destroying the Buddha Dharma, burning scriptures and Buddha images, destroying temples and pagodas, and dismissing and abolishing monks, so he developed leprosy and died of a terrible disease. These are all recent and verifiable spiritual signs.

【English Translation】 Is it not so? This causes people to detest themselves and abandon the world, unable to assist the state. It is also said, 'Those who value themselves above the world can temporarily be entrusted with it, but cannot possess it for long.' He Shang Gong (a commentator on Laozi) annotates, 'If a ruler values himself and is greedy for power, wanting to be the master of the world, then (the world) can be temporarily entrusted to him, but he cannot occupy it for long.' This causes (people) to abandon worldly glory and cannot govern the people. Tracing Fu Yi's (a court official who opposed Buddhism) actions, he relied on his fierce stubbornness, rashly manipulated his tongue. His words were verbose but his reasoning shallow, his words few but his curses many. He indulged in the venom of anger to injure others, and indulged in malicious words to confuse the world. Thus, owl-like ugly sounds and foul smells gradually filled the villages, and the poisonous sounds of the zhen bird (a mythical poisonous bird) gradually became noisy on the roads. In the end, it caused ignorant and evil people to sing and agree, spreading it to each other, while knowledgeable scholars sighed and pitied. He favored and protected Taoism, and hated Buddhist monks. Things of the same kind attract each other, and humans and animals are the same. Just like Chi You's (a tribal leader in Chinese mythology) dog barking at Xuanyuan (the Yellow Emperor), and the followers of Zhi the Robber (a notorious bandit) hating Confucius, this is not surprising. It's just that Fu Yi saw that the Buddha Dharma (teachings of the Buddha) was noble and lofty, the Sangha (Buddhist monastic community) was distinguished and superior, their seats were always at the top, and their actions were always first, emperors greatly revered them, court officials respectfully wore them on their heads, temples and pagodas were magnificent and grand, vegetarian meals and offerings were abundant and sufficient, the people competed to return to them, and men and women rushed to gather. As a result, within the Xuantan (Taoist altar), affairs were like desolate villages, and within the Taoist temples, they were like abandoned shrines. Sometimes because of sacrifices, they relied on wine and meat to attract people, or relied on good and bad omens, pretending to send gifts to obtain wealth. Those with a little knowledge would not be deceived by them, and those with a little faith would not go to welcome and invite them. (Fu Yi) was ashamed of the loneliness and desolation of Taoism, so he often harbored jealousy, and then fabricated exaggerated words, trying to defeat and humiliate (Buddhism). He cursed to the point of extreme ugliness, and exhausted malicious words in his curses, slandering without fear of incurring disaster, and slandering the Dharma, not even considering sin and merit. Even if he burned Buddhist scriptures before his eyes, it would not satisfy his heart, and even if he personally inflicted torture and execution, it would not satisfy his pleasure. The Book of Documents says, 'The people hate their rulers, and the beasts hate their nets.' This is what it means. In the past, Cui Hao (an advisor to Emperor Taiwu of Northern Wei) advised Emperor Taiwu of Wei to destroy the Buddha Dharma and kill monks and nuns, (while he himself) worshiped and revered Buddha images in his home. Emperor Taiwu realized his hypocrisy and deception, and was very angry, so he killed him, exposed his body in the city, and ordered passersby to defecate in his mouth. Later, Emperor Taiwu revived the Buddha Dharma and revered Buddhist affairs as before. Also, Emperor Wu of Zhou was arrogant and rebellious, without morality, destroying the Buddha Dharma, burning scriptures and Buddha images, destroying temples and pagodas, and dismissing and abolishing monks, so he developed leprosy and died of a terrible disease. These are all recent and verifiable spiritual signs.

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著明。聖上文思久已玄鑒。奕之罪業。方墜泥犁永劫沉淪。深可憐愍。概矜其邪謬曉以正言。儻或返迷去道何遠。望諸同惡咸識此心。

廣弘明集卷第十二 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十三

大唐西明寺沙門釋道宣撰

辯惑篇第二之九辯正論　十喻九箴篇

釋法琳

十喻篇上　答李道士十異論

有黃巾李仲卿。學謝管窺智慚臆度。矜白鳥之翼。望駭嵩華。負爝火之光。爭輝日月。乃作十異九迷貶量至聖。余慨其無識。念彼何辜。聊為十喻曉之九箴誡之。用指諸掌。庶明達君子。詳茲而改正焉。

外一異曰

太上老君托神玄妙玉女。剖左腋而生。

釋迦牟尼寄胎摩耶夫人。開右脅而生。

內一喻曰

老君逆常托牧女而左出。世尊順化因聖母而右生。

開士曰。案盧景裕戴詵韋處玄等集解五千文及梁元帝周弘政等考義類云。太上有四。謂三皇及堯舜是也。言上古有此大德之君。臨萬民之上。故云太上也。郭莊云。時之所賢者為君。材不稱世者為臣。老子非帝非皇。不在四種之限。有何典據輒稱太上耶。撿道家玄妙及中臺朱韜玉札等經並出塞記云。老是理母所生。不云有玄妙玉女。既非正說。尤

【現代漢語翻譯】 現代漢語譯本：

請您明察。聖上的文思早已深刻明鑑。奕之的罪業，正墜入泥犁（地獄）永劫沉淪，深可憐憫。希望您能體諒他邪惡謬誤之處，用正確的言語曉諭他，或許他能幡然醒悟，改邪歸正。希望所有與他同流合污的人都能明白我的心意。

《廣弘明集》卷第十二 大正藏第52冊 No. 2103 《廣弘明集》

《廣弘明集》卷第十三

大唐西明寺沙門釋道宣 撰

辯惑篇第二之九 辯正論 十喻九箴篇

釋法琳

十喻篇上 答李道士十異論

有黃巾李仲卿，學識淺薄如從管中窺視，智慧低下如憑空臆測。自詡如白鳥的翅膀，卻妄想震動高聳的嵩山；憑藉如螢火蟲般的光芒，卻要與日月爭輝。於是寫了『十異』『九迷』來貶低至聖先賢。我慨嘆他的無知，憐憫他所受的矇蔽。姑且用『十喻』來開導他，用『九箴』來告誡他，希望能像指著手掌一樣讓他明白。希望明達的君子，詳細考察這些內容並加以改正。

外一異曰：

太上老君托神于玄妙玉女，從左腋下出生。

釋迦牟尼寄胎于摩耶夫人，從右脅下出生。

內一喻曰：

老君違背常理，託身于牧女而從左邊出生；世尊順應自然，因聖母而從右邊出生。

開士說：查閱盧景裕、戴詵、韋處玄等人編纂的《集解五千文》以及梁元帝、周弘政等人考證的《義類》記載，『太上』有四種含義，指的是三皇以及堯舜。意思是上古時代有這樣具有大德的君王，統治著萬民，所以稱為『太上』。郭莊說：『時代所推崇的賢人才能成為君王，才能不足以應世的人只能成為臣子。』老子既不是帝也不是皇，不在四種『太上』的範圍之內。有什麼典籍依據竟然稱他為『太上』呢？查閱道家的《玄妙》以及《中臺朱韜玉札》等經書以及《出塞記》記載，老子是理母所生，沒有說是玄妙玉女所生。既然不是正統的說法，就更加...

【English Translation】 English version:

Please be discerning. Your Majesty's wisdom has long been profound and insightful. The sins of Yi Zhi are causing him to fall into the Naraka (hell) for eternal kalpas, a truly pitiable state. I hope you can understand his wicked and erroneous ways, and enlighten him with righteous words, so that perhaps he can awaken and return to the correct path. I hope all those who associate with him in wrongdoing will understand my intentions.

Collected Works to Broaden and Illuminate [the Dharma], Volume 12 Tripitaka No. 2103, Volume 52, Collected Works to Broaden and Illuminate [the Dharma]

Collected Works to Broaden and Illuminate [the Dharma], Volume 13

Compiled by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 2.9 of 'Disputing Delusions': 'Treatise on Correcting Errors,' 'Ten Analogies and Nine Admonitions'

Shi Falin

Upper Section of 'Ten Analogies': Answering the Daoist Li's 'Ten Differences'

There was a Yellow Turban member named Li Zhongqing, whose learning was as shallow as peering through a tube, and whose wisdom was as poor as making guesses out of thin air. He boasted like the wings of a white bird, yet dared to shake the towering Mount Song; he relied on the light of a firefly, yet competed with the sun and moon for brightness. Thus, he composed 'Ten Differences' and 'Nine Confusions' to denigrate the most holy sages. I lament his ignorance and pity his delusion. I will tentatively use 'Ten Analogies' to enlighten him and 'Nine Admonitions' to warn him, hoping to make it as clear as pointing to the palm of one's hand. I hope that enlightened gentlemen will examine these matters in detail and correct them.

External Difference One says:

Taishang Laojun (Lord Lao, the Supreme Venerable) entrusted his spirit to the Mysterious Jade Maiden and was born from her left armpit.

Shakyamuni Buddha was conceived in the womb of Maya and was born from her right side.

Internal Analogy One says:

Laojun went against the norm, entrusting himself to a shepherdess and being born from the left; the World-Honored One followed the natural order, being born from the right due to his holy mother.

The Kaishi (enlightened one) says: According to the collected explanations of 'Five Thousand Words' by Lu Jingyu, Dai Shen, Wei Chuxuan, and others, as well as the textual research of 'Categories of Meaning' by Emperor Yuan of Liang, Zhou Hongzheng, and others, 'Taishang' has four meanings, referring to the Three Sovereigns and Yao and Shun. It means that in ancient times, there were such virtuous rulers who governed the people, hence they were called 'Taishang.' Guo Zhuang said: 'Those who are virtuous and esteemed by the times can become rulers, and those whose talents are insufficient for the world can only be ministers.' Laozi was neither an emperor nor a sovereign, and does not fall within the four categories of 'Taishang.' What scriptural basis is there for calling him 'Taishang'? According to the Daoist scriptures 'Mysterious' and 'Jade Tablets from the Central Platform of Zhu Tao,' as well as 'Records of Leaving the Pass,' Laozi was born from the Mother of Principle, and it is not said that he was born from the Mysterious Jade Maiden. Since it is not an orthodox statement, it is even more...

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假謬談也。仙人玉箓云。仙人無妻玉女無夫。雖受女形畢竟不產。若有茲瑞誠曰可嘉。何為史記無文周書不載。求虛責實。信矯妄者之言乎。

禮云。退官無位者左遷。論語云。左衽者非禮也。若以左勝右者。道士行道何不左旋而還右轉耶。國之詔書皆云如右。並順天之常也。

外二異曰

老君垂訓。開不生不滅之長生。

釋迦設教。示不滅不生之永滅。

內二喻曰

李聃稟質有生有滅。畏患生之生反招白首。

釋迦垂象示滅示生。歸寂滅之滅乃耀金軀。

開士曰。老子云。吾有大患莫若有身。使吾無身吾有何患。患之所由莫若身矣。老子既患有身欲求無惱。未免頭白與世不殊。若言長生何因早死。

外三異曰

老君應生出茲東夏。

釋迦降跡挺彼西戎。

內三喻曰

李耳誕形。居東周之苦縣。

能仁降跡。出中夏之神州。

開士曰。智度論云。千千重數故曰三千。二過復千故曰大千。迦維羅衛居其中也。婁炭經曰。蔥河以東名為震旦。以日初出耀于東隅。故得名也。諸佛出世皆在中州。不生邊邑。邊邑若生地為之傾。按法苑傳高僧傳永初記等云。宋何承天與智嚴法師共爭邊中。法師云。中天竺地。夏至之日日正中時

【現代漢語翻譯】 現代漢語譯本： 這真是荒謬的談論。仙人的玉箓上說：『仙人沒有妻子，玉女沒有丈夫。即使受了女人的形體，最終也不會生育。』如果真有這種祥瑞，那當然值得稱讚。但為什麼《史記》沒有記載，《周書》也沒有收錄呢？這是在虛假中尋求真實，相信那些虛偽荒誕的言論嗎？ 《禮記》上說：『退官沒有職位的人，叫做左遷。』《論語》上說：『衣襟向左開的人，是不合禮儀的。』如果認為左邊勝過右邊，那麼道士行道為什麼不向左旋轉反而向右轉呢？國家的詔書都說『如右』，這都是順應天道的常理啊。 外道（指道教）的兩種不同之處： 老君（指老子）垂示訓誡，開啟不生不滅的長生之道。 釋迦（指釋迦牟尼佛）設立教法，昭示不滅不生的永遠寂滅。 內在的兩種比喻： 李聃（指老子）稟賦的身體有生有滅，畏懼生存的痛苦反而招來白髮。 釋迦垂示的形象是示現滅度而又示現出生，歸於寂滅的滅度反而彰顯金色的身軀。 開士（指佛教的修行者）說：老子說：『我最大的憂患莫過於有這個身體。如果我沒有這個身體，我還有什麼憂患呢？憂患的根源莫過於這個身體了。』老子既然憂患有身體，想要尋求沒有煩惱，但最終還是免不了頭髮變白，與世人沒有什麼不同。如果說能夠長生，為什麼又早早地去世了呢？ 外道的三種不同之處： 老君應運而生，出現在東方的華夏。 釋迦降生顯跡，挺立於西方的戎地。 內在的三種比喻： 李耳（指老子）誕生顯形，居住在東周的苦縣。 能仁（指釋迦牟尼佛）降生顯跡，出現在中華的神州。 開士說：《智度論》上說：『千千重數，所以叫做三千。二重經過一千次，所以叫做大千。』迦維羅衛（Kapilavastu）就位於其中。《婁炭經》上說：『蔥河以東叫做震旦（China），因為太陽最初升起照耀在東方的角落，所以得名。』諸佛出世都在中州，不在邊遠地區。如果出生在邊遠地區，這塊土地就會傾斜。按照《法苑傳》、《高僧傳》、《永初記》等記載，宋朝的何承天與智嚴法師共同爭論邊地和中土的問題。法師說：『中天竺（Central India）的地方，在夏至這一天，太陽正當頭頂。』

【English Translation】 English version: These are truly absurd talks. The Jade Records of the Immortals say: 'Immortals have no wives, and Jade Maidens have no husbands. Even if they receive a female form, they ultimately do not produce offspring.' If there were such an auspicious sign, it would certainly be commendable. But why is there no mention of it in the 'Records of the Grand Historian' (Shi Ji), nor is it recorded in the 'Book of Zhou' (Zhou Shu)? Is this seeking truth in falsehood, believing the words of those who are false and absurd? The 'Book of Rites' (Li Ji) says: 'Those who retire from office without a position are called demoted to the left.' The 'Analects of Confucius' (Lun Yu) says: 'Those who wear their robes opening to the left are not in accordance with ritual.' If it is thought that the left is superior to the right, then why do Daoist practitioners not rotate to the left and return to the right when performing rituals? The imperial edicts of the country all say 'as on the right,' which is in accordance with the constant principle of Heaven. Two differences from the outside (referring to Daoism): Lord Lao (Laozi) imparted instructions, opening up the path to eternal life of non-birth and non-death. Shakyamuni (Shakyamuni Buddha) established teachings, revealing the eternal extinction of non-death and non-birth. Two inner metaphors: Li Dan (Laozi), endowed with a body that has birth and death, fearing the suffering of life, instead invites white hair. Shakyamuni's manifested form is the showing of extinction and also the showing of birth, returning to the extinction of nirvana, which instead illuminates the golden body. A Buddhist practitioner (Kaishi) says: Laozi said: 'My greatest worry is having this body. If I did not have this body, what worries would I have? The source of worries is none other than this body.' Since Laozi worried about having a body and wanted to seek freedom from affliction, he ultimately could not avoid his hair turning white and was no different from the people of the world. If it is said that he could achieve eternal life, why did he die so early? Three differences from the outside: Lord Lao came into being in response to the times, appearing in the Eastern Xia (China). Shakyamuni descended and manifested traces, standing tall in the Western Rong (barbarian tribes). Three inner metaphors: Li Er (Laozi) was born and manifested his form, residing in Ku County of the Eastern Zhou. The Able Sage (Shakyamuni Buddha) descended and manifested traces, appearing in the divine land of China. A Buddhist practitioner says: The 'Great Perfection of Wisdom Treatise' (Mahaprajnaparamita Shastra) says: 'A thousand times a thousand is called three thousand. Two times over a thousand is called a great thousand.' Kapilavastu (迦維羅衛) is located within it. The 'Lou Tan Sutra' says: 'East of the Onion River (蔥河) is called Zhendan (震旦, China), because the sun first rises and shines in the eastern corner, hence the name.' All Buddhas appear in the central lands, not in remote border regions. If they were born in remote border regions, the land would tilt. According to the 'Dharma Garden Collection' (法苑傳), 'Biographies of Eminent Monks' (高僧傳), 'Yongchu Records' (永初記), etc., He Chengtian of the Song Dynasty and Dharma Master Zhiyan debated the issue of borderlands versus central lands. The Dharma Master said: 'The land of Central India (中天竺) is where, on the day of the summer solstice, the sun is directly overhead.'

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。豎木無影。漢國影臺。至期立表猶余陰在。依算經。天上一寸地下千里。何乃悟焉。中邊始定約事為論。中天竺國則地之中心。方別拒海五萬餘裡。若準此土東約海濱。便可震旦本自居東。迦維未肯為西。其理驗矣。

外四異曰

老君文王之日為隆周之宗師。

釋迦莊王之時為罽賓之教主。

內四喻曰

伯陽職處小臣忝充藏吏。不在文王之日。亦非隆周之師。

牟尼位居太子身證特尊。當昭王之盛年。為閻浮之教主。

開士曰。前漢書云。孔子為上上流。是聖。老子為中上流。是賢。何晏王弼云。老未及聖。二教論云。柱史在朝本非諧贊。出周入秦為尹言道。無聞諸侯不見天子。若為周師史無明證。不符正說。其可得乎。案史記王儉百家譜云。李者高陽之後。始祖咎鷂為舜理官。因遂氏焉。李氏之興起于聃也。自聃之前未有李姓。唯氏理焉。以樹下生乃稱李氏。老子之子名宗。仕魏文侯。蓋春秋之末六國時人也。文王之世既無李姓。何得有聃出為周師。年代參差無的依據。抱樸云。出文王世嵇康皇甫謐並云生殷末者。蓋指道之偽文。非國典所載。

外五異曰

老君降跡周王之代。三隱三顯五百餘年。

釋迦應生胡國之時。一滅一生壽唯八十。

【現代漢語翻譯】 現代漢語譯本：『豎木無影』（垂直的木頭沒有影子），『漢國影臺』（漢朝的影臺）。即使到了規定的日期設立標桿，仍然有陰影存在。依據《算經》所說，天上的一寸對應地下的千里。為什麼不能領悟呢？中和邊開始確定，約定事情進行討論。中天竺國（Madhya-desa，古印度中心地區）是地球的中心，四面分別距離大海五萬餘裡。如果按照這個標準，此土（指中國）東邊靠近海邊，那麼震旦（China的古稱）本來就位於東方，迦維（Kapila，人名）不肯承認在西方，這個道理是可以驗證的。

外道提出的四個不同點：

老君在周文王時代是隆周的宗師。

釋迦（Śākya，釋迦牟尼佛）在周莊王時代是罽賓（Kashmir，古代地名）的教主。

內道提出的四個比喻：

伯陽（老子的字）職位只是小臣，忝居藏室之吏，不在周文王時代，也不是隆周的老師。

牟尼（Muni，聖人）位居太子，自身證得特別的尊位，在周昭王興盛的年代，是閻浮（Jambudvipa，指我們所居住的這個世界）的教主。

開士（指佛教的修行者）說：『《前漢書》說，孔子是上上流，是聖人；老子是中上流，是賢人。』何晏、王弼說，老子還未達到聖人的境界。《二教論》說，柱下史（老子的官職）在朝廷中本來就不是負責讚美的官職，離開周朝進入秦國，為尹喜講述道，沒有聽說他拜見過諸侯，也沒有見過天子，如果說是周朝的老師，史書上沒有明確的證據，不符合正確的說法，怎麼能成立呢？根據《史記·王儉百家譜》記載，李姓是高陽氏的後代，始祖咎鷂是舜的理官，因此就以理為姓。李姓的興起是從老聃開始的。在老聃之前沒有李姓，只有理氏。因為在樹下出生，所以稱為李氏。老子的兒子名叫宗，在魏文侯手下做官，大約是春秋末期六國時期的人。周文王的時代沒有李姓，怎麼會有老聃出來做周朝的老師呢？年代有差異，沒有確鑿的依據。《抱樸子》說，老子出生在周文王時代，嵇康、皇甫謐都說老子出生在殷朝末年，這大概是指道教的虛假文章，不是國家典籍所記載的。

外道提出的五個不同點：

老君降生在周朝，三次隱遁三次顯現，經歷了五百多年。

釋迦應運降生在胡國（指印度），一次滅度一次出生，壽命只有八十年。

【English Translation】 English version: 'A vertical piece of wood casts no shadow.' 'The Shadow Terrace of the Han Dynasty.' Even when setting up a gnomon on the appointed day, a shadow still remains. According to the Book of Calculations, one inch in the heavens corresponds to a thousand miles on earth. Why can't this be understood? The center and the periphery are initially determined, and matters are discussed by agreement. Madhya-desa (the central region of ancient India) is the center of the earth, and it is more than fifty thousand miles away from the sea on each side. If we follow this standard, this land (referring to China) is east of the sea, then China is originally located in the east, and Kapila (a personal name) refuses to acknowledge being in the west. This reasoning can be verified.

The four differences stated by outsiders:

Laojun (Lao Tzu) was the master of the flourishing Zhou Dynasty during the time of King Wen of Zhou.

Śākya (Śākyamuni Buddha) was the leader of the teachings in Kashmir during the time of King Zhuang of Zhou.

The four analogies stated by insiders:

Boyang (Lao Tzu's courtesy name) was merely a minor official, holding the humble position of a clerk in the archives. He was not in the time of King Wen of Zhou, nor was he a teacher of the flourishing Zhou Dynasty.

Muni (Sage) held the position of a prince and personally attained a special honored status. During the prosperous years of King Zhao of Zhou, he was the leader of the teachings in Jambudvipa (referring to the world we live in).

A learned person (referring to a Buddhist practitioner) said: 'The Book of the Former Han Dynasty says that Confucius was of the highest caliber, a sage; Lao Tzu was of the middle-highest caliber, a wise man.' He Yan and Wang Bi said that Lao Tzu had not yet reached the level of a sage. The Treatise on the Two Teachings says that the scribe of the pillar (Lao Tzu's official position) in the court was not originally responsible for praise. Leaving the Zhou Dynasty and entering the Qin Dynasty, he explained the Dao to Yin Xi. It is not heard that he visited the feudal lords or saw the emperor. If he was a teacher of the Zhou Dynasty, there is no clear evidence in the historical records, which does not conform to the correct statement. How can it be established? According to the Genealogy of the Hundred Families by Wang Jian in the Records of the Grand Historian, the Li surname is a descendant of Gaoyang, and the ancestor Jiu Yao was Shun's official in charge of law, so he took Li as his surname. The rise of the Li surname began with Lao Dan. Before Lao Dan, there was no Li surname, only the Li clan. Because he was born under a tree, he was called Li. Lao Tzu's son was named Zong, and he served under Marquis Wen of Wei, around the late Spring and Autumn period and the time of the Six Kingdoms. There was no Li surname in the time of King Wen of Zhou, so how could Lao Dan have come out to be a teacher of the Zhou Dynasty? The dates are different, and there is no reliable basis. The Master Who Embraces Simplicity says that Lao Tzu was born in the time of King Wen of Zhou, while Ji Kang and Huangfu Mi both said that Lao Tzu was born in the late Yin Dynasty. This probably refers to the false writings of Taoism, which are not recorded in the national classics.'

The five differences stated by outsiders:

Laojun descended into the world during the Zhou Dynasty, three times in seclusion and three times in manifestation, experiencing more than five hundred years.

Śākya responded to the times and was born in the land of the Hu (referring to India), one extinction and one birth, with a lifespan of only eighty years.

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內五喻曰

李氏三隱三顯。既無的據可依。假令五百許年。猶慚龜鶴之壽。

法王一滅一生示現微塵之容。八十年間開誘恒沙之眾。

開士曰。撿諸史正典無三隱三顯出沒之文。唯臧兢諸操等考義例云。為孔說仁義禮樂之本為一時𧹞。王之世千室以疾病致感。老君受百八十戒並太平經一百七十篇為二時。至漢安帝時。授張天師正一明威之教。於時自稱周之柱史。為大上所遣為三時也。夫應形設教必藉有緣。勸化度人皆資徒眾。豈可五百年間全無弟子。三出三隱不見門人。稟學親承。杳然河漢烏有之說。委巷空傳。在周劣駕小車。鬢垂絲髮。來漢即能簫鼓。云萃雨從干寶搜神。未聞其說。齊諧異記不載斯靈。撫臆論心詭妄尤甚。

外六異曰

老君降世。始自周文之日。訖乎孔丘之時。

釋迦下生。肇于凈飯之家。當我莊王之世。

內六喻曰

迦葉生桓王丁卯之歲。終景王壬午之年。雖訖孔丘之時。不出姬昌之世。

調御誕昭王甲寅之年。終穆王壬申之歲。是為凈飯之胤。本生莊王之前。

開士曰。孔子至周見老聃而問禮焉。史記具顯。為文王師則無典證。出於週末其事可尋。若在周初史文不載。又檢周禮官儀。文武成康之世並無柱史藏吏之名。當是正

【現代漢語翻譯】 現代漢語譯本 內五喻曰： 李氏（指老子）有三次隱遁和三次顯現。既然沒有確鑿的證據可以依據，假設有五百多年的時間，也還慚愧於龜和鶴的長壽。 法王（指佛陀）一次滅寂和一次誕生，示現微塵般的化身。八十年間，開導和誘引了恒河沙數般的眾生。 開士（指辯論者）說：『查閱各種史書和正典，沒有關於三次隱遁和三次顯現、出沒的記載。只有臧兢等人在考證義例時說，（老子）為孔子說仁義禮樂的根本，為一時；在𧹞王（應為『桓王』之誤）的時代，千室因疾病而致感，老君接受一百八十戒，並著太平經一百七十篇，為二時；至漢安帝時，授予張天師正一明威的教法，當時自稱是周朝的柱史，被大上所派遣，為三時也。』應化現身來設立教法，必定憑藉因緣；勸導教化和度化他人，都依靠徒眾。怎麼可能在五百年間完全沒有弟子，三次出現和三次隱遁都見不到門人稟學親承？這實在是渺茫如河漢、烏有的說法，只是在街頭巷尾空自流傳。在周朝只能駕駛簡陋的小車，鬢髮低垂；來到漢朝就能演奏簫鼓，雲集響應，干寶的《搜神記》中，未曾聽聞這種說法。《齊諧異記》中也沒有記載這種神靈。撫心自問，這種說法實在太荒謬了。 外六異曰： 老君降生於世，開始於周文王時代，結束于孔丘時代。 釋迦下生，開始於凈飯王之家，正當我國莊王時代。 內六喻曰： 迦葉（佛陀的弟子，摩訶迦葉）生於桓王丁卯之年，終於景王壬午之年。雖然結束于孔丘時代，但沒有超出姬昌（周文王）的時代。 調御（佛陀的稱號）誕生於昭王甲寅之年，終於穆王壬申之年。是凈飯王的後代，本生於莊王之前。 開士說：『孔子到周朝拜見老聃並向他請教禮儀，在《史記》中有詳細記載。說老子是文王的老師，則沒有典籍可以證明。老子出現在週末，這件事是可以考證的。如果在周朝初期，史書就沒有記載。又查閱《周禮》和官儀，在文王、武王、成王、康王的時代，都沒有柱史和藏吏的官名。這應該是正

【English Translation】 English version The Inner Five Metaphors say: Li's (referring to Laozi) three concealments and three appearances. Since there is no definite evidence to rely on, even assuming five hundred years, it would still be ashamed of the longevity of turtles and cranes. The Dharma King (referring to the Buddha), one extinction and one birth, manifesting forms as tiny as dust. In eighty years, he enlightened and guided countless beings like the sands of the Ganges. The Bodhisattva (referring to the debater) says: 'Examining various historical records and canonical texts, there is no mention of three concealments and three appearances, comings and goings. Only Zang Jing and others, in their textual research, say that (Laozi) spoke to Confucius about the fundamentals of benevolence, righteousness, propriety, and music, which was the first time; in the era of King Huan (likely a mistake for 'King Huan'), thousands of households suffered from diseases, Laozi received one hundred and eighty precepts and wrote one hundred and seventy chapters of the Taiping Jing, which was the second time; during the reign of Emperor An of the Han Dynasty, he bestowed the teachings of Zhengyi Mingwei on Zhang Tianshi, at which time he claimed to be the Pillar Historian of the Zhou Dynasty, sent by the Supreme One, which was the third time.' To manifest a form and establish teachings, one must rely on causes and conditions; to persuade and convert others, one must rely on disciples. How could there be no disciples at all in five hundred years, and no students learning from him in person during his three appearances and three concealments? This is truly a vague and nonexistent claim, like the Milky Way, just empty rumors circulating in the streets. In the Zhou Dynasty, he could only drive a simple cart, with his hair hanging down; in the Han Dynasty, he could play the flute and drums, and clouds gathered in response. Gan Bao's Soushen Ji (In Search of the Supernatural) has never heard of such a claim. The Qixie Yi Ji (Records of Qi Xie) does not record this spirit. Pondering this in my heart, this statement is extremely absurd. The Outer Six Differences say: Laozi's descent into the world began in the era of King Wen of Zhou and ended in the era of Confucius. Shakyamuni's descent began in the house of King Suddhodana, during the era of King Zhuang of our country. The Inner Six Metaphors say: Kasyapa (a disciple of the Buddha, Mahakasyapa) was born in the year Dingmao of King Huan and died in the year Renwu of King Jing. Although he ended in the era of Confucius, he did not go beyond the era of Ji Chang (King Wen of Zhou). The Tamer (an epithet of the Buddha) was born in the year Jiayin of King Zhao and died in the year Renshen of King Mu. He was a descendant of King Suddhodana, born before King Zhuang. The Bodhisattva says: 'Confucius went to Zhou to meet Lao Dan and asked him about rituals, which is detailed in the Records of the Grand Historian. There is no canonical evidence that Laozi was the teacher of King Wen. Laozi appeared at the end of the Zhou Dynasty, which can be verified. If it were in the early Zhou Dynasty, the historical records would not mention it. Also, examining the Rites of Zhou and the official system, there were no official positions of Pillar Historian or Archivist during the reigns of Kings Wen, Wu, Cheng, and Kang. This should be the correct

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品闕條週末小史耳。

外七異曰

老君初生周代晚適流沙。不測所終莫知方所。

釋迦生於西國終彼提河。弟子槌胸群胡大叫。

內七喻曰

老子生於賴鄉葬于槐里。詳乎秦佚之吊。責在遁天之形。

瞿曇出彼王宮隱茲鶴樹。傳乎漢明之世。秘在蘭臺之書。

開士曰。莊子內篇云。老聃死。秦佚吊之三號而出。弟子怪問。非夫子之徒歟。秦佚曰。向吾入見。少者哭之如哭其父。老者哭之如哭其子。古者謂之遁天之形。始以為其人也。而今非也。遁者隱也。天者免縛也。形者身也。言始以老子為免縛隱形之仙。今則非也。嗟其諂曲取人之情。故不免死。非我友也。

外八異曰

老君蹈五把十美眉方口。雙柱參漏日角月懸。此中國聖人之相。

釋迦鼻如金挺眼類井星。精若青蓮頭生螺發。此西域佛陀之相。

內八喻曰

李老羌眉方口。差是長者之徴。蹈五把十。

未為聖人之相。

婆伽聚日融金之色。既彰希有之徴。萬字千輻之奇。誠摽聖人之相。

開士曰。老子中胎等經云。老聃黃色廣顙長耳大目疏齒厚唇。手把十字之文。腳蹈二五之畫。止是人間之異相。非聖者之奇姿也。傳記並云。老子鼻隆薄頭尖口高齒疏眼睞耳擿

【現代漢語翻譯】 現代漢語譯本： 品闕條週末小史耳。

外七異曰：

老君（道教創始人，即老子）初生於周朝末年，後來到了流沙（古代指沙漠地區）。他的最終歸宿無法測知，沒有人知道他在哪裡。

釋迦（佛教創始人，即釋迦牟尼）生於西國（古代指印度），最終在提河（具體河流待考）涅槃。他的弟子們捶胸頓足，胡人（指來自西域的人）大聲哀嚎。

內七喻曰：

老子生於賴鄉（具體地點待考），葬于槐里（今陜西興平一帶）。詳細記載了秦佚（人名）的弔唁，譴責他未能遁天隱形。

瞿曇（釋迦牟尼的姓氏）從王宮出生，在鶴樹（指佛陀涅槃的雙樹）下圓寂。他的教義傳到了漢明帝時期，被秘密地儲存在蘭臺（古代皇家圖書館）的典籍中。

開士（指佛教的修行者）說：《莊子·內篇》中記載，老聃（老子）去世后，秦佚前去弔唁，哭了幾聲就出來了。他的弟子感到奇怪，問道：『你不是老師的朋友嗎？』秦佚回答說：『我剛才進去，看到年輕人哭得像死了父親，老年人哭得像死了兒子。古時候把這種情形叫做「遁天之形」。我起初以為他是得道之人，現在看來不是。所謂「遁」就是隱遁，「天」就是免除束縛，「形」就是身體。意思是說，我起初以為老子是免除束縛、隱遁身形的仙人，現在看來不是。可嘆他諂媚迎合人情，所以不能免於死亡，不是我的朋友。』

外八異曰：

老君腳踩五把（一種說法，指腳上有特殊的紋路），手握十字（一種說法，指手上有特殊的紋路），眉毛秀美，方口闊唇，雙耳垂肩，日月角（指額頭上的隆起）高懸。這是中國聖人的相貌。

釋迦鼻子像金柱一樣挺直，眼睛像井中的星星一樣明亮，目光像青蓮花一樣清澈，頭上生有螺發（佛教認為的聖人特徵）。這是西域佛陀的相貌。

內八喻曰：

李老（指老子）的羌眉（指眉毛的形狀）和方口，勉強算是長者的特徵，腳踩五把，手握十字。

還不能算是聖人的相貌。

婆伽（指佛陀）具有像聚集的太陽一樣融化的金色光芒，這已經彰顯了他希有難得的特徵。萬字（佛教符號）和千輻輪（佛教法器）的奇妙，確實是聖人的相貌。

開士說：《老子中胎經》等經典中記載，老聃的膚色是黃色的，額頭寬闊，耳朵長，眼睛大，牙齒稀疏，嘴唇厚，手上有十字的紋路，腳上有二五的圖案。這只是人間不同尋常的相貌，不是聖人的奇異姿態。傳記中還記載，老子的鼻子高聳，頭頂扁平，嘴巴突出，牙齒稀疏，眼睛斜視，耳朵招風。

【English Translation】 English version: These are trivial historical records from the end of the Zhou dynasty.

Seven External Differences:

Laojun (founder of Taoism, i.e., Lao Tzu) was born late in the Zhou dynasty and later went to Liusha (anciently referred to desert regions). His final destination is immeasurable, and no one knows where he is.

Shijia (founder of Buddhism, i.e., Shakyamuni) was born in the Western Country (anciently referred to India) and ultimately entered Nirvana at the Ti River (specific river to be determined). His disciples beat their chests, and the Hu people (referring to people from the Western Regions) cried out loudly.

Seven Internal Metaphors:

Lao Tzu was born in Lai Township (specific location to be determined) and buried in Huali (area around present-day Xingping, Shaanxi). The eulogy of Qin Yi (personal name) is recorded in detail, condemning him for failing to escape and conceal his form.

Gautama (Shakyamuni's surname) was born from a royal palace and passed away under the Crane Trees (referring to the twin trees where the Buddha entered Nirvana). His teachings were transmitted to the era of Emperor Hanming and secretly preserved in the books of Lantai (ancient imperial library).

The Arhat (referring to a Buddhist practitioner) said: The inner chapter of 'Zhuangzi' records that after Lao Dan (Lao Tzu) died, Qin Yi went to offer condolences, cried a few times, and then came out. His disciples felt strange and asked, 'Aren't you a friend of the teacher?' Qin Yi replied, 'When I went in just now, I saw young people crying as if their father had died, and old people crying as if their son had died. In ancient times, this situation was called 'escaping the form of heaven.' I initially thought he was an enlightened person, but now it seems not. 'Escape' means to hide, 'heaven' means to be free from bondage, and 'form' means the body. It means that I initially thought Lao Tzu was an immortal who was free from bondage and concealed his form, but now it seems not. It is lamentable that he flattered and catered to human emotions, so he could not escape death and is not my friend.'

Eight External Differences:

Laojun steps on five handles (one saying, referring to special lines on the feet), holds a cross in his hand (one saying, referring to special lines on the hand), has beautiful eyebrows, a square mouth, double earlobes, and a high sun and moon horn (referring to the bulge on the forehead). This is the appearance of a Chinese sage.

Shijia's nose is as straight as a golden pillar, his eyes are as bright as stars in a well, his gaze is as clear as a blue lotus flower, and his head has spiral hair (a feature of a sage according to Buddhism). This is the appearance of a Buddha from the Western Regions.

Eight Internal Metaphors:

Li Lao's (referring to Lao Tzu) Qiang eyebrows (referring to the shape of the eyebrows) and square mouth can barely be considered the characteristics of an elder, stepping on five handles and holding a cross.

It cannot be considered the appearance of a sage.

Bhagavat (referring to the Buddha) has the golden light of melting gold like a gathering sun, which has already shown his rare and difficult characteristics. The wonder of the swastika (Buddhist symbol) and the thousand-spoke wheel (Buddhist Dharma tool) is indeed the appearance of a sage.

The Arhat said: The 'Lao Tzu Zhongtai Sutra' and other scriptures record that Lao Dan's skin color is yellow, his forehead is wide, his ears are long, his eyes are large, his teeth are sparse, his lips are thick, his hands have the lines of a cross, and his feet have the patterns of two and five. This is just an unusual appearance in the human world, not the strange posture of a sage. The biography also records that Lao Tzu's nose is high, the top of his head is flat, his mouth is protruding, his teeth are sparse, his eyes are slanted, and his ears are protruding.

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發蒼黧色厚唇長耳。其狀如此。豈比佛耶。如來身長丈六方正不傾。圓光七尺照諸幽冥。頂有肉髻其發紺青。耳覆垂埵目視開明。師子頰車七合網盈。口四十齒方白齊平。舌能掩面蓮花葉形。手內外握掌文皆成。其語雷震八種音聲。胸上萬字足輪千縈。色融紫磨相好難名。具三十二八十種禎。放一光而地獄休息。演一法使苦痛安寧。備列眾經不煩委指。

外九異曰

老君設教。敬讓威儀自依中夏。

釋迦製法。恭肅儀容還遵外國。

內九喻曰

老是俗人官居末品。衣冠拜伏自奉朝章。

佛為聖主道與俗乖。服貌威儀豈同凡制。

開士曰。昔丹陽余玖興。撰明真論以駁道士。出其偽妄。詳彼論焉言。巾褐之服正是古日儒墨之所服也。在昔五帝鹿巾許由皮冠。並俗者之服耳。褐身長三丈六尺。有三百六十寸。言法一歲三十六旬。或像一年三百六十日也。褐前有二帶。言法陰陽兩判。巾之兩角又法二儀。余氏又云。若周秦二世。即以夏之十月為年。至於分度盈縮歷運折除。復焉得三百六十數耶。考堯舜周孔不為此服。尋黃帝之遇皇人九真之靈。又降帝嚳。至夏禹。開涂鐘二山之藏。窮此等服曾無據焉。案周有赤雀之徴。且感丹書之瑞。既符火德世服朱衣。老是周人兼陪末吏。冠

【現代漢語翻譯】 現代漢語譯本 發蒼老，膚色黧黑，嘴唇厚，耳朵長。他的形貌是這樣的，怎麼能和佛相比呢？如來的身軀高一丈六尺，端正不傾斜，頭頂的圓光有七尺，照亮所有幽暗之處。頭頂有肉髻，頭髮呈紺青色，耳朵下垂，眼睛明亮。面頰如獅子，牙齒緊密，嘴裡有四十顆牙齒，方正潔白且排列整齊。舌頭可以覆蓋面部，形狀像蓮花葉。手掌內外都有紋路，掌紋清晰完整。說話的聲音如雷霆般洪亮，具備八種音聲。胸前有萬字紋，腳上有千輻輪相。膚色如紫磨金般光潤，相貌美好難以形容，具備三十二種大丈夫相和八十種隨形好。釋放一道光明就能使地獄的苦難止息，宣講一次佛法就能使苦痛得到安寧。經典中對此有詳細記載，無需我再贅述。

外九異說：

老君（Laojun，道教尊神）設立教義，敬讓的威儀自然遵循中原的習俗。

釋迦（Shakya，釋迦牟尼佛的簡稱）制定佛法，恭敬肅穆的儀容仍然遵循外國的規矩。

內九喻說：

老子（Laozi，通常指老君）是世俗之人，官職低下，穿著官服，行拜伏之禮，遵循朝廷的規章。

佛（Buddha）是聖主，他的道與世俗不同，他的服飾和威儀怎麼能與凡人相同呢？

開士（Kaishi，指有智慧的人）說：過去丹陽的余玖興，撰寫《明真論》來駁斥道士，揭露他們的虛偽。詳細考察他的論述，說道士的巾褐之服，正是古代儒家和墨家所穿的衣服。過去五帝時期，有戴鹿皮帽的許由，戴獸皮帽的人，都是世俗之人的服飾。褐衣長三丈六尺，有三百六十寸，是用來傚法一年的三十六旬，或者象徵一年有三百六十天。褐衣前面有兩條帶子，是用來傚法陰陽兩分的。頭巾的兩個角又傚法天地二儀。余玖興又說，如果周朝和秦朝，以夏曆的十月為一年之首，那麼在計算曆法時，如何能得到三百六十這個數字呢？考察堯舜和周公孔子，他們都不穿這種衣服。尋找黃帝（Huangdi）遇到皇人（Huangren）和九真（Jiuzhen）這些神靈，以及降臨到帝嚳（Diku），到夏禹（Xia Yu）開鑿塗山和鐘山，尋找這些人的服飾，都沒有任何依據。考察周朝有赤雀的徵兆，並且感應到丹書的祥瑞，既然符合火德，世人就穿紅色衣服。老子是周朝人，並且是地位低下的官吏，戴著...

【English Translation】 English version His hair is gray, his complexion dark, his lips thick, and his ears long. Such is his appearance. How can he be compared to the Buddha? The Tathagata (Tathagata, one of the titles of the Buddha) is sixteen feet tall, upright and unbending, with a halo of seven feet illuminating all darkness. He has a protuberance on the crown of his head (ushnisha), his hair is dark blue, his ears droop, and his eyes are bright. His cheeks are like a lion's, his teeth are close together, his mouth has forty teeth, square, white, and even. His tongue can cover his face, shaped like a lotus leaf. His hands have lines both inside and out, and the lines on his palms are complete. His voice is like thunder, possessing eight kinds of sounds. He has a swastika on his chest and a thousand-spoked wheel on his feet. His complexion is like polished gold, his appearance is beautiful beyond description, possessing the thirty-two major marks and eighty minor marks of excellence. Releasing a single ray of light can bring an end to the suffering of hell, and expounding a single Dharma (Dharma, Buddhist teachings) can bring peace to suffering. The scriptures record this in detail, so I need not elaborate further.

The Nine External Differences say:

Laojun (Laojun, a supreme deity in Taoism) established his teachings, and his respectful demeanor naturally follows the customs of the Central Plains.

Shakya (Shakya, short for Shakyamuni Buddha) established the Dharma, and his respectful and solemn demeanor still follows the rules of foreign lands.

The Nine Internal Analogies say:

Laozi (Laozi, often referring to Laojun) is a secular person, holding a low-ranking official position, wearing official robes, performing prostrations, and following the regulations of the court.

The Buddha (Buddha) is a holy lord, his path is different from the secular, how can his attire and demeanor be the same as those of ordinary people?

The Kaishi (Kaishi, referring to a wise person) said: In the past, Yu Jiuxing of Danyang wrote the 'Mingzhen Lun' to refute the Taoists, exposing their falsehoods. Examining his arguments in detail, he said that the headscarf and coarse clothing of the Taoists are exactly what the ancient Confucians and Mohists wore. In the past, during the time of the Five Emperors, there was Xu You who wore a deer skin hat, and others who wore animal skin hats, all of which were the attire of secular people. The coarse garment is three zhang and six chi long, with three hundred and sixty cun, to imitate the thirty-six decans of a year, or to symbolize the three hundred and sixty days of a year. The coarse garment has two straps in front, to imitate the division of yin and yang. The two corners of the headscarf also imitate the two elements of heaven and earth. Yu Jiuxing also said that if the Zhou and Qin dynasties took the tenth month of the Xia calendar as the beginning of the year, then how could one obtain the number three hundred and sixty when calculating the calendar? Examining Yao, Shun, the Duke of Zhou, and Confucius, they did not wear such clothing. Searching for Huangdi (Huangdi) meeting the spirits Huangren (Huangren) and Jiuzhen (Jiuzhen), and descending to Diku (Diku), and Xia Yu (Xia Yu) excavating Tushan and Zhongshan, there is no basis for these people's clothing. Examining the Zhou dynasty, there was the omen of the red sparrow, and the auspicious response of the cinnabar book. Since it corresponded to the virtue of fire, people wore red clothing. Laozi was a person of the Zhou dynasty and a low-ranking official, wearing a...

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履拜伏自奉恒儀。即曰治頭本名鬼卒。黃巾赤箓不效伯陽。祝水行符親師張氏。非道非俗祖習誰風。

外十異曰

老君之教。以復孝慈為德本。

釋迦之法。以舍親戚為行先。

內十喻曰

老訓狂勃殺二親為行先。

釋教仁慈濟四生為德本。

開士曰。汝化胡經言。喜欲從聃。聃曰。若有至心隨我去者。當斬汝父母妻子七人頭者。乃可去耳。喜乃至心便自斬父母七人。將頭到聃前。便成七豬頭。夫順天地之道者行也。不傷和氣者孝也。丁蘭感通於朽木。董永孝致於天女。禽獸猶有母子而知親。況聃喜行道于天下。斬其父母。何名孝乎。戮其妻子。豈謂慈乎。

內十喻答外十異內從生有勝劣第一立教有淺深二德位有高卑三化緣有廣陜四壽夭有延促五化跡有先後六遷謝有顯晦七相好有少多八威儀有同異九法門有頓漸十

外從生左右異一

外論曰。聖人應跡異彼凡夫。或乘龍象以處胎。乍開脅腋而出世。雖復無關兩氣非假二親。至於左右之殊。其優劣之異一也。

內從生有勝劣

內喻曰。右衽者則戎狄所尊。右命者為中華所尚。故春秋云。蒙卿無命介卿有之。不亦左乎。史記云。藺相如功大位在廉頗右。頗恥之。又云。張儀相右秦而左魏。犀首

【現代漢語翻譯】 現代漢語譯本： 履拜伏地，自稱一直以來都是這樣做的。接著說，『治頭』原本是鬼卒的名字。黃巾赤箓對伯陽（老子，Li Er）不起作用。祝水行符是跟隨張氏（張角，Zhang Jiao）學的。這既不是道教也不是世俗的，祖輩相傳的風俗到底是什麼？

外十異說：

老子的教義，以恢復孝道和慈愛作為道德的根本。

釋迦牟尼的佛法，以捨棄親戚作為修行的先決條件。

內十喻說：

老子的教導是，瘋狂暴戾地殺死父母雙親作為修行的先決條件。

佛教的教義是，仁慈地救濟四生（胎生、卵生、濕生、化生）作為道德的根本。

開士說：你的《化胡經》里說，喜（人名）想要跟隨老聃（老子，Li Er）。老聃說：『如果有人真心實意地跟隨我，就要斬殺你的父母妻子七個人的頭，才可以跟我走。』喜於是就真的斬殺了父母七人，把頭拿到老聃面前，卻變成了七個豬頭。順應天地之道才是正道，不傷害和諧之氣才是孝道。丁蘭（Ding Lan）能感應到朽木，董永（Dong Yong）的孝心感動了天女。禽獸尚且有母子之情而知道親愛，何況老聃和喜在天下修行，卻要斬殺父母，這怎麼能叫孝呢？殺戮妻子，又怎麼能說是慈悲呢？

內十喻回答外十異：從產生方式上有勝劣之分，第一；立教的深淺不同，第二；德行地位有高低之別，第三；教化的緣分有廣狹之分，第四；壽命有長短之別，第五；教化的事蹟有先後之分，第六；遷化謝世有顯隱之別，第七；相貌好壞有多寡之分，第八；威儀有相同和不同之處，第九；法門有頓悟和漸悟之分，第十。

從產生方式上，外道認為有左右之別，第一：

外道論點：聖人應世的跡象不同於凡夫俗子。或者乘坐龍象來投胎，或者從脅下出生。即使不依賴陰陽二氣，不借助父母雙親。至於出生時左右的差異，就有了優劣之分。

內道認為從產生方式上有勝劣之分：

內道比喻說：右衽（衣襟向右掩）是戎狄所尊崇的，右命（以右為尊）是中華所推崇的。所以《春秋》說，蒙卿沒有得到右命，介卿得到了，這不就是左嗎？《史記》說，藺相如功勞大，地位在廉頗的右邊，廉頗因此感到羞恥。又說，張儀向右輔佐秦國，向左輔佐魏國，犀首（人名）也是如此。

【English Translation】 English version: He knelt and prostrated himself, claiming that he had always done so. Then he said, 'Zhi Tou' was originally the name of a ghost soldier. The Yellow Turban and Red Records were ineffective against Bo Yang (Lao Tzu, Li Er). Invoking water and performing talismans was learned from Zhang (Zhang Jiao). This is neither Taoist nor secular; what is the ancestral custom?

The Ten External Differences say:

Lao Tzu's teachings take restoring filial piety and love as the foundation of virtue.

Sakyamuni's Dharma takes abandoning relatives as the prerequisite for practice.

The Ten Internal Metaphors say:

Lao Tzu's teachings are that madly and violently killing both parents is the prerequisite for practice.

Buddhist teachings are that benevolently saving the four births (womb-born, egg-born, moisture-born, and transformation-born) is the foundation of virtue.

The enlightened one said: Your 'Huahujing' says that Xi (a person's name) wanted to follow Lao Dan (Lao Tzu, Li Er). Lao Dan said, 'If someone sincerely follows me, they must kill the heads of your parents, wife, and seven people before they can come with me.' So Xi actually killed his parents and seven people, and brought their heads to Lao Dan, but they turned into seven pig heads. Following the way of heaven and earth is the right path, and not harming the harmony of qi is filial piety. Ding Lan could sense the decayed wood, and Dong Yong's filial piety moved the heavenly maiden. Even birds and beasts have affection between mother and child and know to love each other, how much more so should Lao Dan and Xi, practicing in the world, kill their parents? How can this be called filial piety? Killing one's wife, how can this be called compassion?

The Ten Internal Metaphors answer the Ten External Differences: There are superior and inferior differences in the way they are produced, first; the depth of establishing teachings is different, second; the status of virtue is high and low, third; the affinity of teaching is broad and narrow, fourth; life spans are long and short, fifth; the deeds of teaching have priority, sixth; migration and passing away have obvious and hidden differences, seventh; the appearance has more or less good and bad, eighth; the demeanor has similarities and differences, ninth; the Dharma has sudden and gradual enlightenment, tenth.

From the way they are produced, external paths believe there are differences between left and right, first:

External Path Argument: The signs of a sage responding to the world are different from ordinary people. Either riding a dragon elephant to be conceived, or being born from the ribs. Even if they do not rely on the two qi of yin and yang, and do not rely on both parents. As for the difference between left and right at birth, there are superior and inferior differences.

The internal path believes that there are superior and inferior differences in the way they are produced:

The internal path metaphor says: Right lapel (clothing overlaps to the right) is respected by the Rong and Di peoples, and right command (respecting the right) is respected by China. Therefore, the 'Spring and Autumn Annals' says that Meng Qing did not receive the right command, but Jie Qing did, isn't this left? The 'Historical Records' says that Lin Xiangru had great merit and his position was to the right of Lian Po, so Lian Po felt ashamed. It also says that Zhang Yi assisted the Qin state to the right and the Wei state to the left, and so did Xi Shou (a person's name).

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相右韓而左魏。蓋云不便也。禮云。左道亂群殺之。豈非右優而左劣也。皇甫謐高士傳云。老子楚之相人。家于渦水之陰。師事常松子。及常子有疾。耳往問疾焉。嵇康云李耳從涓子學九仙之術。撿太史公等眾書。不云老子剖左腋生。既無正出。不可承信明矣。驗知揮戈操翰。蓋文武之先。五氣三光。寔陰陽之首。是以釋門右轉且符人用。張陵左道信逆天常。何者。釋迦起無緣之慈。應有機之召。語其跡也。則行滿三祇相圓百劫。降神而乘玉象。掩耀而誕金姿。三十二祥休徴開于地府。一十八梵禎瑞駭于天宮。靈相周於十方。神光顯乎八極。述其本也。久證圓明。塵沙莫能算其壽。早登寂照。虛空無以量其體。豈唯就攀枝而偉瑞。徴白首而效祥。猶螢光與龍燭競輝。魚目共蛇珠並耀。爾道之劣一也。

外教門生滅異二

外論曰。夫等無生滅其理則均。導世引凡不無差異。但生者物之所以欣。滅者物之所以惡。然則生道難得必俟修功。滅法易求詎勞稟學。是知騰神駕景。自可積劫身存。氣盡形殂。固當一時神逝。此教門之殊二也。

內立教有淺深

內喻曰。夫滅身以懼大患。絕智以避長勞。議生靈于懸疣。齊泯性于王樂。蓋老莊之談也。且綿綿常住。古皇則不死不終。澠澠無名。老氏則復歸無

【現代漢語翻譯】 現代漢語譯本 偏袒右邊的韓，而冷落左邊的魏，大概是因為（左邊）不方便吧。《禮記》上說：『用邪門歪道擾亂民眾，殺！』難道不是右邊優越而左邊低劣嗎？皇甫謐的《高士傳》記載，老子是楚國的相人，家住在渦水的北邊，拜常松子為師。等到常松子生病，（老子）才去問候病情。嵇康說李耳向涓子學習九仙之術。查閱太史公等人的眾多書籍，沒有說老子是從左腋下剖開出生的。既然沒有正規的出身，就不可相信，這很明顯。由此可知，揮戈舞劍和操筆寫作，是文武百官的先導；五氣和三光，是陰陽變化的開端。因此，佛教（釋門）向右旋轉，並且符合人們的習慣。張陵的左道，相信違背天理常倫。為什麼呢？釋迦牟尼發起無緣大慈，應和具有機緣的眾生。說他的事蹟，就是修行圓滿了三大阿僧祇劫（asamkhya），相好圓滿了百劫。降下神靈而乘坐白象，隱藏光芒而誕生金色的身姿。三十二種吉祥的徵兆，在地下顯現；一十八種梵天的吉祥瑞兆，震驚了天宮。靈妙的法相周遍十方，神聖的光芒照耀八極。說他的根本，早就證得了圓滿光明，無量無數的塵沙也無法計算他的壽命；早就登上了寂靜光明的境界，虛空也無法衡量他的本體。豈止是攀著樹枝而顯現偉大的祥瑞，徵求白髮老人而應驗吉祥的徵兆。這就像螢火蟲與龍燭爭輝，魚眼睛與蛇的寶珠並列閃耀一樣。你們的道是低劣的，這是第一點。

外教門生滅異二

外教的論點說：如果說平等沒有生滅，那麼道理是一樣的。引導世俗凡人，不免有差異。但是，出生是萬物所欣喜的，滅亡是萬物所厭惡的。既然如此，那麼求生之道難以得到，必須等待修習功德；滅亡之法容易求得，何必勞煩學習。由此可知，騰雲駕霧，自然可以積累劫數而身存；氣盡形骸死亡，本來應當一時神逝。這是教門的第二種不同。

內立教有淺深

內部的比喻說：拋棄身體是爲了懼怕大的禍患，斷絕智慧是爲了避免長久的勞累，把生靈看作是贅疣，把泯滅天性看作是帝王的快樂，這大概是老子和莊子的言論吧。而且，連綿不斷地長久存在，古代的帝王就不會死亡和終結；混混沌沌而不可名狀，老子就說要回復到無的狀態。

【English Translation】 English version They favor the Han on the right and neglect the Wei on the left, probably because it's inconvenient. The 'Book of Rites' says, 'Those who disrupt the masses with heterodox ways should be killed!' Isn't it that the right is superior and the left is inferior? Huangfu Mi's 'Biographies of High-Minded Men' records that Laozi (Lao Tzu) was a physiognomist from Chu, living on the north side of the Wo River, and studied under Changsongzi. When Changsongzi fell ill, (Laozi) went to inquire about his condition. Ji Kang said that Li Er (Laozi's given name) learned the art of the Nine Immortals from Juanzi. Examining the records of the Grand Historian and other books, there is no mention of Laozi being born from the left armpit. Since there is no proper origin, it cannot be believed, this is clear. From this, we know that wielding a halberd and handling a writing brush are the precursors of civil and military officials; the five elements (wuxing) and the three luminaries (sun, moon, and stars) are the beginning of yin and yang. Therefore, Buddhism (Shimen) turns to the right and conforms to people's habits. Zhang Ling's left-handed way believes in defying the natural order. Why? Shakyamuni (釋迦牟尼) initiated unconditioned compassion and responded to beings with opportunities. Speaking of his deeds, he completed the practice of three great asamkhya kalpas (asamkhya) and perfected his physical characteristics over a hundred kalpas. He descended as a spirit riding a white elephant, concealing his radiance and being born with a golden body. Thirty-two auspicious signs appeared on earth; eighteen auspicious omens of the Brahma heavens shocked the heavenly palace. His spiritual form pervades the ten directions, and his divine light shines in the eight extremes. Speaking of his essence, he had long ago attained perfect enlightenment, and countless dust particles cannot calculate his lifespan; he had long ago ascended to the realm of serene illumination, and emptiness cannot measure his body. It is not just about grasping branches and displaying great auspiciousness, or seeking white-haired elders and verifying auspicious omens. It is like fireflies competing with dragon candles, or fish eyes being placed alongside snake pearls. Your way is inferior, this is the first point.

The External Teachings' Views on Birth, Death, and Difference Two

The external argument says: If equality means no birth and death, then the principles are the same. Guiding worldly mortals inevitably involves differences. However, birth is what all things rejoice in, and death is what all things detest. If this is the case, then the path to life is difficult to obtain and requires the cultivation of merit; the method of death is easy to obtain, so why bother learning it? From this, we know that soaring through the clouds can naturally accumulate kalpas and preserve the body; when the breath is exhausted and the form dies, the spirit should naturally depart at once. This is the second difference in teachings.

The Internal Teachings Establish Depth

The internal analogy says: Abandoning the body is to fear great calamities, cutting off wisdom is to avoid prolonged labor, viewing living beings as superfluous growths, and equating the extinction of nature with the pleasure of a king, these are probably the words of Laozi and Zhuangzi. Moreover, continuous and constant existence means that ancient emperors would not die or end; a state of muddled indistinctness means that Laozi would return to nothingness.

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物。然常存非永沒之稱。無物豈長生之化耶。抑復明其淺深。至如保弱守雌之文。虛心實腹之論。審浮生之有量。嗟智水之無涯。語大則局在域中。陶鈞則不出性分。蓋其志也。豈與夫大覺開無窮之緣。挺圓極之照。測微則窮乎絕隙。究理則控在無方。美氣與氤氳共和。神軀同太虛比固。語其量也。猶嵩華與培塿殊峻。溟渤將坎井異深。爾道之劣二也。

外方位東西異三

外論曰。夫東西二方。自有陰陽之別。左右兩位。便成仁義之殊。仁惟長善陽又通生。義主裁成陰論肅殺。二氣為教則陰不及陽。五德為言則仁深義淺。此方位之殊三也(彈曰。干為陽為父。位在西北。坤為陰為母。卜之西南北方盛陰之鄉。便為中男之位。南方盛陽之地。翻成中女之居。男女既無定方陰陽不拘恒準。所以木賊土故以已為甲妻。金克木故以乙為庚妻。干既位高乃居西北。震能出帝覆在東方。至如禮席。若南北鋪之。即以西方為上。言順干尊也。東西列之。即以南方為上。言逐陽盛優劣自見之謂歟)。

內德位有高卑三

內喻曰。夫金夫木妻。陰陽孰可永執。離南坎北。男女匪有定方。所以子午以東為陽者。取男女生於東方也。子午以西為陰者。言父母老於西方也。此則從生老以判陰陽。非尊卑以言勝劣假令父

母在西未應卑子男女在東豈敢尊父。仁非義則不成。義非仁則不養。所以子午以東仁也父西義也。隨處立準無惑大方。茍局判于所生而拘限於封域者。亦當西羌大禹所出。仁泛之德頓虛。東夷文王所生。裁成之教永缺。吞江納漢。非湫隘之陋居。浮渭據涇。無帝皇之神宅(前折邪次嘆正)夫釋氏者。天上地下。介然居其尊。三界六道。卓爾推其妙。加以小學二乘之侶。大心五品之倫。譬眾星之拱北辰。若金山之麗碧海。足令鹿頭象面屈矯抗之心。六異十仙申伏膺之禮。何止挫徐甲于庸夫。導尹喜于關吏。稟學于牙齒之際(高士傳曰。常松子因張其口老子曰。將非謂齒剛而亡舌柔而存常子曰。盡矣)收名于藏史之間乎。爾道之劣三也。

外適化華夷異四

外論曰。夫華夷禮隔。尊卑著自典墳。邊正道乖。勝負存乎史冊。戎狄之主。不許僭號稱王。楚越之君。故自貶之為子。豈可獯鬻之小匠。匹我天王之大師。此華夷之異四也。

內化緣有廣狹

內喻曰。案道德序云。老子修道自隱以無名為務。周衰出關。二篇之教乃作。然周書典謨無老氏所制。案二教論云。五千文者容成所說老為尹談。蓋述而不作也。又職惟藏吏位非阿衡。隆周之師將非烏有(前折邪次嘆正)釋迦降神羅衛托質王宮。智實生知

【現代漢語翻譯】 現代漢語譯本：母親在西方，兒子不應該卑微；子女在東方，怎麼敢對父親不尊敬呢？仁離開了義就不能成就，義離開了仁就不能滋養。所以，從子位到午位以東是仁的方位，父親在西方是義的方位。無論在哪裡確立標準，都不會迷惑于大道。如果侷限於出生的地方，拘泥於所處的地域，那麼西羌就是大禹出生的地方，仁愛普遍的德行就會頓時消失；東夷是周文王出生的地方，裁斷成就的教化就會永遠缺失。能夠吞納長江和漢水，就不是狹隘簡陋的居所；能夠浮起渭水，佔據涇水，就不是帝王的神聖住宅。（前面駁斥邪說，接下來讚歎正道）佛陀釋迦牟尼，在天上地下，介然獨立，處於尊貴的位置。在三界六道之中，卓越超群，推行其玄妙的教義。再加上小乘和二乘的同伴，大乘五品的修行者，就像眾星拱衛北極星，如同金山輝映碧海。足以讓鹿頭人和象麵人屈服他們高傲的心，讓六異和十仙獻上順從的禮節。哪裡僅僅是挫敗了徐甲這樣的平庸之輩，引導了尹喜這樣的關令，在口齒之間傳授學問（《高士傳》說：常松子張開嘴，老子說：難道不是說牙齒剛硬而容易折斷，舌頭柔軟反而能夠長存嗎？常松子說：說盡了），在史官的記載中留下名聲呢？你們的道，低劣之處有三點。 外道適應教化，華夷風俗不同有四點 外道辯論說：華夏和夷狄的禮儀有隔閡，尊卑的秩序記載在典籍之中。邊境地區的正統與異端不同，勝負記載在史書之中。戎狄的首領，不允許僭越稱王。楚國和越國的君主，因此自己貶稱為子。怎麼能讓獯鬻這樣的小工匠，與我們天王的大師相提並論呢？這就是華夷風俗不同的四點。 內在教化因緣有廣狹 內道比喻說：考察《道德經序》說，老子修道，隱居起來，以不追求名聲為務。周朝衰落的時候才出函谷關，於是才有了五千字的教誨。然而周朝的典籍中沒有老子所制定的內容。考察《二教論》說，五千文是容成所說，老子只是為尹喜講述。大概是闡述而沒有創作。而且職位只是藏書史官，地位並非宰相。輔佐隆盛周朝的老師難道不是烏有嗎？（前面駁斥邪說，接下來讚歎正道）釋迦牟尼降神于羅衛國，託生于王宮。他的智慧是天生就具備的。

【English Translation】 English version: The mother is in the west, the son should not be humble; the children are in the east, how dare they disrespect the father? Benevolence cannot be achieved without righteousness, and righteousness cannot nurture without benevolence. Therefore, from the position of Zi to Wu in the east is the direction of benevolence, and the father in the west is the direction of righteousness. Wherever a standard is established, there will be no confusion about the great path. If one is limited to the place of birth and confined to the region in which one lives, then the Western Qiang is the place where Yu the Great was born, and the universal virtue of benevolence will suddenly disappear; the Eastern Yi is the place where King Wen of Zhou was born, and the teaching of judgment and achievement will be permanently lacking. Being able to swallow the Yangtze River and the Han River is not a narrow and humble residence; being able to float the Wei River and occupy the Jing River is not the sacred residence of emperors. (Previously refuting heresies, now praising the right path) The Buddha Shakyamuni, in heaven and on earth, stands alone, occupying a noble position. Among the Three Realms and Six Paths, he is outstanding and promotes his profound teachings. In addition, the companions of the Hinayana and Two Vehicles, the practitioners of the Mahayana Five Ranks, are like the stars surrounding the North Star, like the golden mountain reflecting the blue sea. It is enough to make the deer-headed people and elephant-faced people subdue their arrogant hearts, and make the Six Oddities and Ten Immortals offer the rites of obedience. Where is it only defeating mediocre people like Xu Jia, guiding Guan Ling like Yin Xi, and imparting knowledge between the teeth (The Biography of High Scholars says: Chang Songzi opened his mouth, and Lao Tzu said: Isn't it saying that teeth are hard and easy to break, and the tongue is soft and can survive? Chang Songzi said: It's all said), leaving a name in the records of historians? Your Tao has three inferiorities. External Tao adapts to teachings, and there are four differences between Chinese and barbarian customs. The external Tao argues: There is a gap between the etiquette of the Chinese and the barbarians, and the order of superiority and inferiority is recorded in the classics. The orthodoxy and heresy in the border areas are different, and the victory or defeat is recorded in the history books. The leaders of the Rong and Di are not allowed to usurp the title of king. The monarchs of Chu and Yue therefore degraded themselves as sons. How can we compare a small craftsman like Xunyu with the great master of our Heavenly King? These are the four differences between Chinese and barbarian customs. The internal transformation has broad and narrow causes. The internal Tao uses an analogy: Examining the Preface to the Tao Te Ching, it says that Lao Tzu cultivated the Tao, lived in seclusion, and made it his business not to pursue fame. It was only when the Zhou Dynasty declined that he left Hangu Pass, and then there were the five thousand words of teachings. However, there is nothing in the Zhou Dynasty's classics that Lao Tzu made. Examining the Erjiao Lun, it says that the five thousand words were said by Rong Cheng, and Lao Tzu only told them to Yin Xi. It is probably elaboration without creation. Moreover, his position was only a librarian, not a prime minister. Isn't the teacher who assisted the prosperous Zhou Dynasty a myth? (Previously refuting heresies, now praising the right path) Shakyamuni descended to the world in Luowei and was born in the royal palace. His wisdom was innate.

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道惟遍覺。演慧明於百億。敷法雲于大千。靈澤周於十方。神化覃於四表。崇崖峻壁之典。龍居象負之文。蓋盈溢於茲矣。雖弘羊潛計之術。莫能紀其纖芥。鄒衍談天之論。無以議其涓滴。豈夫章詮八十文列五千而已哉。恨子未窺墻仞。致有武叔之毀。亦復何傷日月。故多念其不知耳。爾道之劣四也。

外稟生夭壽異五

外論曰。夫老君道契環中與虛空而等量。神超象外隨變化而無窮。所以壽命固不同凡。隱顯居然異俗。

釋迦生涯有限壽乃促期。一滅不能再生(彈曰。老子既云長生今日在何郡縣乎)八十何期危脆。此壽夭之異五也。

內壽夭有延促五

內喻曰。序云。懷于李氏處胎八十一年。蓋太陽之數。壽一百六十年。處胎已過其半。三變五百將非假稱珍怪。太史公以為。楚老萊子及周太史儋。皆老子也。或言二百三十年。或一百六十歲。皇甫謐云。諸子之書近為難信。唯秦佚吊焉。老死信矣。世人見穀神不死。是以玄牝。故好事者遂假託焉。神仙傳云。郁華子錄回子傳豫子大成子赤精子武成子尹壽子真行子錫射子反邑先生等。並是老身者。止見碎書不出神仙正經。未可據用也。夫有天地則有道術。道術之士何時暫乏。豈獨常是一老子也。皆由晚學之徒好奇尚異。茍欲推崇老子使

【現代漢語翻譯】 現代漢語譯本： 道是普遍覺悟的途徑，在百億世界中闡明智慧，在大千世界中佈施法雲，靈性的恩澤遍及四面八方，神奇的變化覆蓋四面八方。如同高聳的山崖和陡峭的墻壁，又如龍居住、大象揹負的景象，都充盈於此。即使是弘羊（西漢理財家）精密的計算之術，也無法記錄其細微之處；鄒衍（戰國時期思想家）談論天地的理論，也無法比擬其微小的水滴。難道僅僅是用八十個章節來解釋，用五千個文字來排列就能概括的嗎？遺憾的是，你沒有窺見高墻內的景象，以致於像武叔一樣進行詆譭。但這又有什麼損害呢？太陽和月亮依然照常執行。所以，我只是認為你對此瞭解太少罷了。這是你所說的道的第四個缺點。 外在表現爲生命有長短之分，這是第五個缺點 外道辯論說：老子的道與環中（指道的本體）相契合，與虛空一樣廣大；他的精神超越了現象之外，隨著變化而無窮無盡。所以，他的壽命自然與凡人不同，他的隱現也與世俗不同。 釋迦牟尼的生涯有限，壽命也很短暫，一次涅槃就不能再生。（我反駁說：老子既然號稱長生不老，那麼今天他在哪個郡縣呢？）八十年的壽命多麼脆弱啊！這是壽命長短的第五個不同之處。 內在表現爲壽命有長有短，這是第五個缺點 內部比喻說：《序》中記載，老子在李氏的腹中懷胎八十一年，這是太陽的數字。他的壽命有一百六十年。在母胎中已經過了一半的時間。三變五百，難道不是虛假的誇張和珍奇的說法嗎？太史公認為，楚國的老萊子和周朝的太史儋，都是老子。有人說他活了二百三十年，也有人說他活了一百六十歲。皇甫謐說：諸子之書，近代以來難以令人相信，只有秦佚的弔唁是可信的，老子死了是可信的。世人看到穀神不死，因此認為玄牝（指道）是永恒的。所以，好事者就假託了這些說法。《神仙傳》中記載的郁華子、錄回子、傳豫子、大成子、赤**、武成子、尹壽子、真行子、錫射子、反邑先生等，都是老子的化身。但這些都只是在零碎的書籍中看到的，不是神仙的正經，不可作為依據。有了天地，就有了道術。道術之士什麼時候會缺少呢？難道只有老子一個人嗎？這都是因為晚輩學徒好奇尚異，只想推崇老子，使

【English Translation】 English version: The Dao is the path of universal enlightenment, illuminating wisdom in billions of worlds, spreading the clouds of Dharma in the great chiliocosm, its spiritual grace pervading the ten directions, and its divine transformations covering the four quarters. Like towering cliffs and steep walls, and like the scenes of dragons dwelling and elephants carrying, it is all filled with this. Even the precise calculations of Hongyang (a financier of the Western Han Dynasty) cannot record its subtleties; the theories of Zou Yan (a thinker of the Warring States period) discussing heaven and earth cannot compare to its tiny drops. Can it be summarized merely by explaining it with eighty chapters and arranging it with five thousand words? It is regrettable that you have not glimpsed the scene within the high walls, leading you to slander it like Wu Shu. But what harm does this do? The sun and moon still shine as usual. Therefore, I simply think you know too little about it. This is the fourth flaw in the Dao that you speak of. The external manifestation is that life has different lengths, which is the fifth flaw. The externalists argue: Laozi's Dao is in harmony with the 'ring center' (referring to the essence of the Dao), and is as vast as emptiness; his spirit transcends phenomena and is infinitely changing. Therefore, his lifespan is naturally different from ordinary people, and his appearance and disappearance are different from the mundane. Shakyamuni's life was limited, and his lifespan was short; once he entered Nirvana, he could not be reborn. (I retort: Since Laozi claims to be immortal, in which county is he today?) Eighty years of life is so fragile! This is the fifth difference in the length of life. The internal manifestation is that life has different lengths, which is the fifth flaw. The internal analogy says: The 'Preface' records that Laozi was conceived in the womb of the Li family for eighty-one years, which is the number of the sun. His lifespan was one hundred and sixty years. Half of that time was already spent in the womb. Three transformations and five hundred years, isn't that a false exaggeration and a strange claim? The Grand Historian believes that Lao Lai Zi of Chu and Taishi Dan of Zhou were both Laozi. Some say he lived for two hundred and thirty years, and others say he lived for one hundred and sixty years. Huangfu Mi said: The books of the various masters have been difficult to believe in recent times, only Qin Yi's mourning is credible, and Laozi's death is credible. People see the 'valley spirit' as immortal, therefore they think the 'mysterious female' (referring to the Dao) is eternal. Therefore, those who love to make things up have fabricated these claims. The 'Biographies of Immortals' records Yu Hua Zi, Lu Hui Zi, Chuan Yu Zi, Da Cheng Zi, Chi**, Wu Cheng Zi, Yin Shou Zi, Zhen Xing Zi, Xi She Zi, Fan Yi Xian Sheng, etc., all being incarnations of Laozi. But these are only seen in fragmented books, not the proper scriptures of immortals, and cannot be used as evidence. With heaven and earth, there is the art of the Dao. When has there ever been a lack of practitioners of the Dao? Is Laozi the only one? This is all because later students are curious and like to be different, only wanting to promote Laozi, making

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之無限。淺見道士欲以老子為神異使後世學者信之。故為詭說耳。誠哉斯言。可爲鑑矣。夫妙樂資三德乃成。法身為五分所立。是以生滅頓遣。圓覺之性乃彰。空有兼融。靈儀之妙攸在。故得形超視聽之表。名息情塵之外。湛然常樂。文系之所未銓。嶷爾圓明。言象之所莫測。雖西王桃實屢熟而靡延。東海桑田數變而非永。五云九轉。悲繩鳥之暫留。飛雪玄霜。比游駒以難固信。鍾馗無大椿之久。蜉蝣罕龜鶴之年。爾道之劣五也。

外從生前後異六

外論曰。道佛二經各陳其說。或言劫劫出世。競事無先。或代代出生。爭陳久遠。此之眇邈難取證知。今依傳史定其時代。人倫而語。則老尊而少卑。鄉黨為言。亦長兄而幼弟。此先後之異六也。

內化跡有先後

內喻曰。釋誕隆周之初。老生姬季之末。論年二百餘祀。語世一十餘王。紫氣青牛。弗在昭莊之世。神光白象。非關桓景之年。然而洞霧昏天濁流翳地。文仲逆祀。孔子非其不智。子禽毀聖。賜也譏其失言。言玷難磨駟不及舌。誠不虛也(前折愚后嘆聖)夫俯跡應凡。托質于危脆。蹈機化物。同壽于百年。故果局因修。信相由茲起惑。齡促化廣。慈氏以故發疑。巨岳非衡石所量。譬壽久而猶邈。玄虛非丈尺所辯。方劫遠而無窮。豈知蛇穴

【現代漢語翻譯】 現代漢語譯本： 道的無限性。淺薄的道士想用老子來製造神異，讓後世學者相信他。所以才編造這些荒誕的說法。實在是很對啊，這些話可以作為借鑑了。美妙的音樂要依靠三種德行才能成就，法身要依靠五種成分才能成立。因此，生滅的念頭一旦完全消除，圓滿覺悟的本性就會顯現出來。空和有相互融合，不可思議的靈妙之處就在其中。所以才能達到超出視覺和聽覺的範圍，名字也超越了情感和塵世之外。清澈而恒常的快樂，是文字所無法完全描述的。高聳而圓滿的光明，是言語和形象所無法測度的。即使西王母的蟠桃多次成熟，也不能使人長生不老；東海的桑田多次變化，也不是永恒的。五彩的雲霞和九轉的金丹，也只能悲嘆像繩子拴住的鳥一樣暫時停留。飛舞的雪花和黑色的寒霜，就像奔跑的駿馬一樣難以固定。鍾馗沒有大椿樹那樣長久的壽命，蜉蝣很少有烏龜和仙鶴那樣的年齡。這就是你們道教的第五個缺點。 外道從生年上有先後差異，這是第六個缺點。 外道的論點說：道教和佛教的經典各自陳述自己的理論。或者說一劫又一劫地出世，爭論誰最先出現；或者說一代又一代地出生，爭論誰最久遠。這些渺茫的事情難以取得證據來了解。現在依照史書來確定他們的時代。用人倫關係來說，年長的就尊貴，年少的就卑微；用鄉里關係來說，也是年長的就是兄長，年幼的就是弟弟。這就是先後上的第六個差異。 內道的比喻說：釋迦牟尼佛誕生於周朝初期，老子出生于姬季的末期。論年份相差二百多年，論朝代相差十多個王。紫氣和青牛，沒有出現在周昭王和周莊王的時代；神光和白象，沒有發生在周桓王和周景王的年代。然而，洞穴中霧氣昏暗，天空渾濁，污濁的河流遮蔽大地。文仲違背祭祀的禮儀，孔子並非不知道他的不智；子禽詆譭聖人，子貢也譏諷他說話不當。言語上的污點難以磨滅，快馬也追不上說出口的話，這確實不是虛假的（前面貶低愚蠢，後面讚歎聖人）。佛陀降低身份來適應凡人，把生命寄託在脆弱的身體上；順應時機來教化眾生，壽命也和普通人一樣只有百年。所以，從果報的角度來看，是因為過去的修行，相信和迷惑由此產生。壽命短暫而教化廣泛，彌勒菩薩因此產生疑問。巨大的山嶽不是用秤石可以衡量的，所以說壽命長久也還是渺小；玄妙的虛空不是用尺寸可以辨別的，所以說劫數遙遠而沒有窮盡。哪裡知道蛇穴

【English Translation】 English version: The limitlessness of Dao. Shallow Daoist priests try to create the miraculous using Laozi (Lao Tzu, founder of Taoism), to make later generations of scholars believe in him. That's why they fabricate these absurd claims. Truly, these words are worthy of being taken as a warning. Wonderful music is achieved through the three virtues, and the Dharmakaya (Dharma body, the body of ultimate reality) is established by the five aggregates. Therefore, once the thoughts of birth and death are completely eliminated, the nature of perfect enlightenment will manifest. Emptiness and existence merge together, and the wondrousness of spiritual appearance lies within. Thus, one can reach beyond the realm of sight and hearing, and one's name transcends emotions and worldly dust. Clear and constant joy cannot be fully described by words. Towering and perfect brightness cannot be measured by language and images. Even if the peaches of Xiwangmu (Queen Mother of the West) ripen many times, they cannot prolong life; the mulberry fields of the East Sea change countless times, but they are not eternal. The five-colored clouds and the nine-cycle elixir can only lament being temporarily tethered like a bird on a rope. Flying snow and black frost are as difficult to hold onto as a galloping horse. Zhong Kui (a deity who subdues ghosts and evil) does not have the longevity of the great Chun tree, and mayflies rarely have the lifespan of turtles and cranes. This is the fifth inferiority of your Dao. The sixth inferiority is that external paths differ in the order of birth. The externalist argument says: The scriptures of Daoism and Buddhism each state their own theories. Some say they appear kalpa (an aeon in Hindu and Buddhist cosmology) after kalpa, competing over who appeared first; others say they are born generation after generation, arguing over who is the most ancient. These vague matters are difficult to obtain evidence to understand. Now, according to historical records, let's determine their eras. Speaking in terms of human relations, the elder is honored and the younger is humble; speaking in terms of village relations, the elder is the elder brother and the younger is the younger brother. This is the sixth difference in order. The internal analogy says: Shakyamuni Buddha (founder of Buddhism) was born at the beginning of the Zhou Dynasty, and Laozi was born at the end of Ji Ji. In terms of years, they are more than two hundred years apart; in terms of dynasties, they are more than ten kings apart. Purple Qi (auspicious sign) and the green ox did not appear in the era of King Zhao of Zhou and King Zhuang of Zhou; divine light and the white elephant did not occur in the years of King Huan of Zhou and King Jing of Zhou. However, the fog in the cave is dim, the sky is turbid, and the muddy river obscures the earth. Wen Zhong violated the rites of sacrifice, and Confucius was not unaware of his ignorance; Ziqin slandered the sage, and Zigong also ridiculed his inappropriate words. The stain on words is difficult to erase, and a fast horse cannot catch up with spoken words, which is indeed not false (first belittling foolishness, then praising the sage). The Buddha lowers his status to adapt to ordinary people, entrusting life to a fragile body; adapting to the opportunity to teach sentient beings, his lifespan is also only a hundred years like ordinary people. Therefore, from the perspective of karmic retribution, it is because of past practice that belief and confusion arise from this. Short lifespan but widespread teaching, Maitreya Bodhisattva (the future Buddha) therefore has doubts. A huge mountain cannot be measured by a weighing stone, so it is said that longevity is still insignificant; mysterious emptiness cannot be distinguished by dimensions, so it is said that kalpas are distant and endless. Where does one know the snake's den

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求仙翻其夭世。霓纓待藥未且延齡。蓋騰鷃共鵬翼偶高。馳駑與驥足爭遠。爾道之劣六也。

外遷神返寂異七

外論曰。老君初誕之日既不同凡。晦跡之時故當殊世。所以西之流沙途經函谷。青牛出境紫氣浮天。不測始終莫知方域。釋迦抱危疾于舍衛。告殞命于雙林。燒柩焚屍還同胡法。氣盡神謝曾不異凡。此去世之異七也。

內遷謝有顯晦

內喻曰。序云托形李氏之胎。示人有始終之義。豈非生滅耶。即莊生所云。老聃死秦佚吊之是也。而生依賴鄉死就槐里。始終莫測。何其瞽哉(前折邪后嘆正)夫大慈化圓德滿緣謝機亡。仁舟溺於兩河。慧日沈于雙樹。其六天八國之伍。法儔聖眾之倫。且電合而風馳。既云委而霧集。靈齒瑞骨。昭勝福于殊方。紺發紅爪。顯神功于絕代。是知莫來莫往。弘濟之德美焉。非顯非昧。聲華之風盛矣。豈同鼎湖亡返橋山之冢獨存。流沙不歸扶風之隴空樹(皇覽云黃帝冢在橋山老子冢扶風)爾道之劣七也。

外賢聖相好異八

外論曰。夫聖人妙相本異凡夫。或八采雙瞳。河目海口。龍顏鶴步。反宇奇毫。至如卷髮綠睛。夷人之本狀。高鼻深目。鬍子之常形。豈可匹我聖人用為奇相。若事佛得此報者。中國士女翻作胡形。此相好之異八也。

內

【現代漢語翻譯】 現代漢語譯本： 求仙之人最終還是會夭折於世間。服用霓裳羽衣般的仙藥，也未必能夠真正延年益壽。如同低飛的鷃雀，妄想與展翅高飛的鵬鳥比肩；劣馬拉車，也想與千里馬競逐遠方。這就是你們道教的第六個不如之處。

外道認為神仙可以遷移，而佛只會寂滅，這是第七個不同。

外道辯論說：老君（Laojun，道教創始人）初生之時就與凡人不同，隱匿軌跡的時候自然也應該與世人不同。所以他向西去往流沙，途經函谷關。青牛出境，紫氣瀰漫天空。沒有人能測知他的最終結局，也不知道他去了哪裡。而釋迦（Shijia，釋迦牟尼佛的簡稱）在舍衛城身染重病，在雙林樹下宣告圓寂。火化遺體，焚燒屍身，和胡人的做法一樣。氣絕神散，與凡人沒有區別。這就是（佛與道）去世方式的第七個不同之處。

內教比喻說：《序》中說老子託生于李氏之胎，是爲了向人們昭示有始有終的道理。難道不是有生有滅嗎？這就是莊子所說的，老聃（Lao Dan，老子的別稱）去世后，秦佚前去弔唁的事情。而老子生於賴鄉，死於槐里，最終的結局也無法測知，這不是很糊塗嗎？（前面是駁斥邪說，後面是讚歎正道）大慈大悲的佛陀功德圓滿，因緣已盡，機緣消亡。慈悲之舟沉沒于兩河之間，智慧的太陽隕落於雙樹之下。那些六天八國的同伴，佛法的同修，聖賢大眾，如同閃電般聚合，又像風一樣消散，像云一樣飄散，像霧一樣聚集。靈牙瑞骨，在不同的地方彰顯著殊勝的福報。紺青色的頭髮，紅色的指甲，在絕代顯現著神奇的功德。要知道，佛是不來不去，弘揚救濟的功德是多麼美好啊！非顯非昧，聲名遠揚的風範是多麼興盛啊！哪裡像黃帝死後只有鼎湖沒有返回，橋山的墳墓獨自存在。老子西去流沙沒有歸來，扶風的墳隴上只有空樹（《皇覽》記載黃帝的墳墓在橋山，老子的墳墓在扶風）。這就是你們道教的第七個不如之處。

外道認為聖賢的相貌與凡人不同，這是第八個不同。

外道辯論說：聖人的奇妙相貌本來就與凡夫俗子不同。有的是八彩雙瞳，有的是河目海口，有的是龍顏鶴步，有的是反宇奇毫。至於捲曲的頭髮，綠色的眼睛，是夷人的本來面貌。高高的鼻子，深陷的眼睛，是胡人的通常形狀。怎麼能用這些來和我們聖人的奇妙相貌相比呢？如果信佛的人得到這樣的果報，那麼中國的士人和女子豈不都變成了胡人的模樣？這就是（佛與道）相貌好壞的第八個不同之處。

【English Translation】 English version: Seeking immortality ultimately leads to death in this world. Taking elixirs like rainbow-hued garments may not truly prolong life. It's like a low-flying sparrow trying to compare itself to a soaring Peng bird; a poor horse trying to compete with a thoroughbred for distance. This is the sixth inferiority of your Taoism.

Externalists believe that deities can migrate, while the Buddha only attains Nirvana. This is the seventh difference.

Externalist argument: Lao-Tzu (Laojun, founder of Taoism) was different from ordinary people from the day he was born, and his disappearance should naturally be different from the world. Therefore, he went west to the quicksand, passing through Hangu Pass. A green ox left the border, and purple energy filled the sky. No one can predict his final outcome, and no one knows where he went. Shakyamuni (Shijia, abbreviation for Shakyamuni Buddha) became seriously ill in Shravasti and announced his death under the twin Sala trees. Cremating the remains and burning the corpse is the same as the practices of the barbarians. When his breath expired and his spirit dispersed, he was no different from ordinary people. This is the seventh difference in the way of death (between Buddhism and Taoism).

Internal analogy: The preface says that Lao Tzu was born into the womb of the Li family to show people the principle of having a beginning and an end. Isn't this about birth and death? This is what Zhuangzi said, that when Lao Dan (another name for Lao Tzu) died, Qin Yi went to mourn him. Lao Tzu was born in Lai Township and died in Huai Li, and his final outcome cannot be predicted. Isn't this very confusing? (The former is refuting heresy, and the latter is praising the right path.) The Buddha of great compassion and great mercy has perfected his merits, and when the conditions are exhausted, the opportunity disappears. The boat of compassion sank between the two rivers, and the sun of wisdom fell under the twin trees. Those companions of the six heavens and eight kingdoms, fellow practitioners of the Dharma, and the assembly of sages, gathered like lightning and dispersed like wind, scattered like clouds and gathered like fog. The spiritual teeth and auspicious bones manifest the supreme blessings in different places. The dark blue hair and red nails manifest the magical merits in the world. Know that the Buddha neither comes nor goes, and how beautiful is the merit of promoting salvation! Neither obvious nor obscure, how prosperous is the style of far-reaching reputation! How can it be like the fact that after the Yellow Emperor died, only Dinghu remained without returning, and the tomb of Qiaoshan exists alone. Lao Tzu went west to the quicksand and did not return, and there are only empty trees on the tomb mound in Fufeng (Huanglan records that the tomb of the Yellow Emperor is in Qiaoshan, and the tomb of Lao Tzu is in Fufeng). This is the seventh inferiority of your Taoism.

Externalists believe that the appearance of sages is different from that of ordinary people. This is the eighth difference.

Externalist argument: The wonderful appearance of sages is originally different from that of ordinary people. Some have eight-colored pupils, some have river eyes and sea mouths, some have dragon faces and crane steps, and some have reversed eyebrows and strange hairs. As for curly hair and green eyes, they are the original appearance of the barbarians. High noses and deep-set eyes are the usual shapes of the barbarians. How can these be compared with the wonderful appearance of our sages? If people who believe in Buddhism receive such retribution, wouldn't the scholars and women of China all become like barbarians? This is the eighth difference in the goodness of appearance (between Buddhism and Taoism).

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相好有多少

內喻曰。聖人相質無常。隨方顯妙。是以蛇軀龍首之聖。道穆于上皇。雙瞳四乳之君。德昭于中古。周公反握。猶騏驥之一毛。禹耳齊肩。乃崑山之片玉(前釋疑后嘆正)夫法身等於如如。無方理絕稱謂。化體由乎應物。妙質可涉名言。故有白毫紺睫之輝。果唇花目之麗。萬字千輻之相。日輪月彩之殊。非色妙色之容。離相具相之體。薄拘有而不具。輪王具而不明(薩遮經云。非色生性勝諸相。一曰福勝八十種妙勝莊嚴佛日身。譬如三千大千世界四生眾生併成輪王。更增百倍始就如來一毛功德。復加百倍始成一好功德。復加百倍始成一相功德。復加百倍始成眉間白毫相功德。復加百倍始成一無見頂相。復加百倍始成蠡髻功德)仙人睹而自悲。嗟衰葉之旦暮梵志見而興感。嘆靈華之罕逢。何止蹈五把十以標奇。蒙倛斷𦸜以顯異(曹植相論云。孔子面如蒙倛周公形如斷𦸜也)豈陽文與𩰺蔑比麗。孟娶與隴廉競妍。爾道之劣八也。

外中表威儀異九

外論曰。老教容止威儀拜伏揖讓玄巾黃褐持笏曳履法象表明。蓋華夏之古制(彈曰。道士元來本著儒服不異俗人。至周武世始有橫被。二十四縫以應陰陽二十四氣也。出自人情亦無典據也)釋訓袈裟左袨偏袒右肩。全幅橫縵之裙。半片倚支之服。

【現代漢語翻譯】 現代漢語譯本 相好有多少？

內喻說：聖人的相貌和體質並非固定不變，而是隨著所處的環境而顯現其微妙之處。因此，擁有蛇身龍首的聖人，其道義在上古時代就已受到尊崇；擁有雙瞳四乳的君主，其德行在中世紀時就已彰顯。周公反握手，也只是騏驥身上的一根毛髮；禹的耳朵與肩膀齊平，也只是崑崙山上的一小塊美玉。（前面解釋疑惑，後面讚歎肯定）法身等同於如如不動，無法用任何方式來描述，也無法用任何言語來稱謂。化身則根據所應化的事物而顯現，其微妙的體質可以用名言來描述。因此，有白毫紺睫的光輝，果唇花目的美麗，萬字千輻的相好，以及日輪月彩的殊勝。這是非色妙色之容，是離相具相之體。薄拘有（Bhagavat，佛的稱號之一，意為『有福德者』）的相好不圓滿，輪王（轉輪聖王）的相好圓滿卻不明顯。（《薩遮尼乾子所說經》中說：『非色所生的自性勝過一切相好，第一是福德勝過八十種妙好莊嚴佛身。譬如三千大千世界中的四生眾生都成為轉輪聖王，再增加一百倍，才相當於如來一根毛髮的功德。再增加一百倍，才成就一個好的功德。再增加一百倍，才成就一個相的功德。再增加一百倍，才成就眉間白毫相的功德。再增加一百倍，才成就無見頂相。再增加一百倍，才成就蠡髻功德。』）仙人看到後感到悲哀，感嘆衰敗的時代即將來臨；梵志（婆羅門）看到後心生感動，讚歎靈妙的花朵難得一見。哪裡僅僅是效仿五把十把來標新立異，蒙倛（古代驅鬼的面具）和斷𦸜（一種殘缺的器物）來顯示奇異呢？（曹植《相論》中說：『孔子的面容像蒙倛，周公的形體像斷𦸜。』）難道陽文（美玉）和𩰺蔑（丑石）能相比美，孟娶（醜女）和隴廉（美女）能爭妍嗎？你們的道行比佛差得太遠了。

外在、內在、表面的威儀有九種差異。

外論說：道教的容貌舉止、威儀禮節，包括拜、伏、揖、讓，以及玄巾黃褐的服飾，手持笏板，腳穿鞋履，這些法象都表明了其是華夏的古老制度。（有人反駁說：道士原本穿著與儒生一樣的服裝，與普通人沒有區別。到了周武王時代，才開始有橫披，用二十四道縫合來對應陰陽二十四氣。這出自人情，並沒有典籍依據。）佛教則以袈裟為標誌，左袒（袒露左肩），偏袒右肩（露出右肩），穿著全幅的橫縵裙，以及半片的倚支服。

【English Translation】 English version How many major and minor marks are there?

The inner metaphor says: The physical characteristics of a sage are not constant, but manifest their wonders according to the environment. Therefore, the sage with the body of a snake and the head of a dragon was revered for his Dao in ancient times; the monarch with double pupils and four breasts was renowned for his virtue in the Middle Ages. Duke Zhou's holding hands in reverse is but a hair on a fine steed; Yu's ears level with his shoulders are but a fragment of jade from Mount Kunlun. (First, explain the doubts, then praise and affirm) The Dharmakaya is equal to Suchness, beyond description and appellation. The manifested body arises from responding to beings, and its wondrous qualities can be described with words. Therefore, there is the radiance of the white hair between the eyebrows and the dark blue eyelashes, the beauty of the fruit-like lips and flower-like eyes, the auspicious marks of ten thousand swastikas and a thousand spokes, and the distinctiveness of the sun-wheel and moon-like colors. This is the form of non-form and wondrous form, the embodiment of being apart from characteristics and possessing characteristics. Bhagavat's marks are incomplete, while the Chakravartin's (Universal Wheel-Turning King) marks are complete but not obvious. (The Satchakanirgrantha Sutra says: 'The nature born of non-form surpasses all marks; first, merit surpasses the eighty minor marks that adorn the Buddha's body. For example, if all sentient beings in the three thousand great thousand worlds became Chakravartins, and this was increased a hundredfold, it would only equal the merit of one hair of the Tathagata. Increased a hundredfold again, it would achieve the merit of one minor mark. Increased a hundredfold again, it would achieve the merit of one major mark. Increased a hundredfold again, it would achieve the merit of the white hair between the eyebrows. Increased a hundredfold again, it would achieve the invisible crown of the head. Increased a hundredfold again, it would achieve the conch-like protuberance on the crown of the head.') Immortals see it and grieve, lamenting the approaching end of a declining age; Brahmins see it and are moved, praising the rare encounter with a spiritual flower. How can merely imitating five handfuls and ten handfuls be considered novel, or using mengqi (ancient masks for exorcising ghosts) and broken duanfu (a kind of incomplete utensil) to display strangeness? (Cao Zhi's Treatise on Physiognomy says: 'Confucius' face was like a mengqi, Duke Zhou's form was like a broken duanfu.') Can yangwen (beautiful jade) be compared to fumie (ugly stone), or mengqu (ugly woman) compete in beauty with longlian (beautiful woman)? Your Dao is far inferior to the Buddha's.

The external, internal, and superficial demeanor have nine differences.

The external discourse says: The demeanor and etiquette of Taoism, including bowing, prostration, salutation, and yielding, as well as the dark scarves and yellow robes, holding tablets, and wearing shoes, all these symbols indicate that it is an ancient system of China. (Someone rebuts: Taoist priests originally wore the same clothes as Confucian scholars, with no difference from ordinary people. It was only during the reign of King Wu of Zhou that the horizontal shawl began to appear, with twenty-four seams to correspond to the twenty-four solar terms of yin and yang. This comes from human sentiment and has no classical basis.) Buddhism, on the other hand, is marked by the kasaya (袈裟, monastic robe), baring the left shoulder, partially baring the right shoulder, wearing a full-width horizontal skirt, and a half-piece yichi garment.

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禿髮露頂狗踞狐蹲。非預人倫寔戎狄之風也。豈用茲形制匹我威儀。此容服之異九也。

內威儀有同異

內喻曰。玉珮金貂。莫施於樵野。荷衣蕙帶。弗踐于王庭。故應器非靈廟所陳。染衣異朝宗之服。故乘于道者。或順機而軌物。據于德者。或矯時而訓世。是以翦發文身。仲尼稱太伯之善。反常合道。詩人美棠棣之花。況將反性澄神隔凡踐聖。而不異其容服未之有也。故使衣象福田器繩難量。絲桐弗惑于耳。朱紫無眩于目。輕肥罔狎其體。勢競莫駭其心。故經云。羅漢者真人也。聲色不能污。榮位不能動。何必鹖冠雀弁反拘自縛。磕齒噓氣而稱道哉。登木求魚去之彌遠。刻船待釰何其鄙夫。爾道之劣九也。

外設規逆順異十

外論曰。老君作范惟孝惟忠。救世度人極慈極愛。是以聲教永傳百王不改。玄風長被萬古無差。所以治國治家常然楷式。釋教棄親不仁不孝。阇王殺父翻說無愆。調達射兄無聞得罪。以此導凡更為長惡。用斯范世何能生善。此逆順之異十也。

內法門有漸頓

內喻曰。義乃道德所卑。禮生忠信之薄。瑣仁譏于匹婦。大孝存乎不匱。然對兇哥笑。乖中夏之容。臨喪扣盆。非華俗之訓(原壤母死。倚棺而哥孔子助祭弗譏。子桑死。子貢吊。四子相視而笑。莊子

【現代漢語翻譯】 現代漢語譯本：

光頭露頂，像狗一樣蹲著，像狐貍一樣坐著。這並非人類應有的禮儀，而是戎狄的風俗。怎麼能用這樣的形制來匹配我們的威儀呢？這是容貌服飾的差異之九。 內在的威儀有相同和不同之處 內在的譬喻說：玉珮金貂，不應施用於打柴的鄉野之人；荷葉做的衣服和蕙草做的腰帶，不應出現在王庭之上。所以，應器的樂器不是靈廟所陳設的，染色的衣服不同於朝拜的服裝。因此，遵循『道』的人，或許會順應時機來規範事物；立足於『德』的人，或許會匡正時弊來訓導世人。所以，剪髮文身，仲尼（孔子）稱讚太伯的賢德；反常卻合乎『道』，詩人讚美棠棣之花。更何況是要返本歸真、澄凈精神、脫離凡俗、踐行聖道，卻不改變他的容貌服飾，這是不可能的。所以，要使衣服象徵福田，缽器難以估量，絲竹樂器不能迷惑于耳，華麗的服飾不能炫惑于目，輕浮奢侈不能親近於身，權勢競爭不能驚駭於心。所以經書上說：『羅漢是真人，聲色不能污染他，榮華富貴不能動搖他。』何必戴著鹖羽做的帽子或麻雀羽毛做的帽子，反而拘束自己，磕齒噓氣來標榜『道』呢？爬到樹上去找魚，離目標只會越來越遠；在船上刻記號來等待寶劍，是多麼鄙陋的人啊！你的『道』的低劣之處之九。 外在設立的規範有順從和違逆的不同，這是第十點不同 外在的論述說：老子制定規範，強調孝和忠；救世度人，強調慈和愛。因此，他的聲教永遠流傳，歷代君王都不會改變；他的玄妙風尚長久地影響著，萬古都不會有差別。所以，用他的思想來治理國家和家庭，是永恒的典範。而釋教（佛教）拋棄親人，是不仁不孝；阿阇世王（Ajatasattu）（未生怨，印度摩揭陀國國王）殺害父親，反而說沒有罪過；提婆達多（Devadatta）（釋迦牟尼的堂弟）射殺兄長，沒有聽說他因此獲罪。用這些來引導凡人，只會助長惡行；用這些來規範世人，怎麼能夠產生善行呢？這是順從和違逆的不同，是第十點不同。 內在的法門有漸悟和頓悟的區別 內在的譬喻說：仁義是道德所鄙視的，禮是忠信淡薄的產物。瑣碎的仁義會被普通婦女譏笑，真正的孝道存在於永不匱乏的奉獻之中。然而，對著死人唱歌嬉笑，不合乎中原的禮儀；面對喪事敲擊瓦盆，不是華夏的風俗。（原壤母親去世，靠著棺材唱歌，孔子幫助祭祀也不責備他。子桑戶去世，子貢前去弔唁，他的朋友四個人互相看著嬉笑。莊子...

【English Translation】 English version:

Bareheaded and with exposed scalp, squatting like dogs and sitting like foxes. This is not the proper etiquette for humans, but rather the customs of the Rong and Di barbarians. How can such forms match our dignity? This is the ninth difference in appearance and attire. Inner dignity has similarities and differences The inner analogy says: Jade pendants and golden sable hats should not be worn by woodcutters in the countryside; clothes made of lotus leaves and belts made of fragrant herbs should not be worn in the royal court. Therefore, ceremonial instruments are not displayed in sacred temples, and dyed garments are different from the attire for paying homage to the emperor. Thus, those who follow the 'Dao' may adapt to circumstances to regulate things; those who are based on 'Virtue' may correct the times to instruct the world. Therefore, Confucius praised Taibo's virtue for cutting his hair and tattooing his body; the poet praised the flowers of the pear tree for being unconventional yet in accordance with the 'Dao'. Moreover, if one seeks to return to one's true nature, purify the spirit, transcend the mundane, and practice the path of the sage, yet does not change his appearance and attire, it is impossible. Therefore, one should make clothes symbolize the field of blessings (福田, Fútián), and the alms bowl should be immeasurable. The sounds of string and bamboo instruments should not confuse the ears, and gorgeous attire should not dazzle the eyes. Lightness and extravagance should not be close to the body, and the competition for power should not frighten the heart. Therefore, the scriptures say: 'An Arhat (羅漢, Luóhàn) is a true person, who cannot be defiled by sights and sounds, nor moved by glory and position.' Why must one wear a hat made of pheasant feathers or sparrow feathers, only to bind oneself, clatter one's teeth, and exhale to proclaim the 'Dao'? Climbing a tree to find fish will only take you further away from the goal; carving a mark on a boat to wait for a sword is such a vulgar act! Your 'Dao' is inferior in nine ways. External regulations have differences in obedience and disobedience, this is the tenth difference The external argument says: Laozi (老子, Lǎozǐ) established norms, emphasizing filial piety and loyalty; he saved the world and people, emphasizing compassion and love. Therefore, his teachings are eternally transmitted, and emperors of all dynasties do not change them; his profound style has a lasting influence, and there is no difference for all ages. Therefore, using his thoughts to govern the country and family is an eternal model. But the teachings of Shakya (釋教, Shìjiào) (Buddhism) abandon relatives, which is unbenevolent and unfilial; King Ajatasattu (阿阇世王, Āshéshìwáng) killed his father, but said there was no guilt; Devadatta (提婆達多, Típóduōduō) shot his brother, but it was not heard that he was convicted. Using these to guide ordinary people will only increase evil deeds; using these to regulate the world, how can good deeds be produced? This is the difference between obedience and disobedience, which is the tenth difference. Inner Dharma has gradual and sudden enlightenment The inner analogy says: Benevolence and righteousness are despised by morality, and ritual is a product of the thinness of loyalty and faith. Trivial benevolence and righteousness will be ridiculed by ordinary women, and true filial piety exists in the inexhaustible dedication. However, singing and laughing at the dead is not in accordance with the customs of the Central Plains; knocking on pottery basins in the face of funerals is not a custom of the Chinese. (When Yuan Rang's mother died, he leaned on the coffin and sang, and Confucius helped with the sacrifice without blaming him. When Zisang Hu died, Zigong went to mourn, and his four friends looked at each other and laughed. Zhuangzi...

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妻死扣盆而哥)故教之以孝。所以敬天下之為人父也。教之以忠。敬天下之為人君也。化周萬國。乃明辟之至仁。形於四海。實聖王之巨孝。佛經言。識體輪迴六趣。無非父母。生死變易三界。孰辯怨親。又言。無明覆慧眼。來往生死中。往來多所作。更互為父子。怨數為知識。知識數為怨。是以沙門舍俗趣真。均庶類于天屬。遺榮即道。等含氣於己親(行普正之心。等普親之意)且道尚清虛爾重恩愛。法貴平等爾簡怨親。豈非惑也。勢競遺親文史明事。齊桓楚穆此其流焉。欲以訾聖豈不謬哉。爾道之劣十也。◎

◎九箴篇下　答九迷論周世無機一建造像塔二威儀器服三棄耕分衛四教為治本五忠孝靡違六三寶無翻七異方同制八老身非佛九

外論曰。夫言者非尚于華辭。貴在中理。歌者非尚于清響。貴資合節。佛經。如來說法之時。諸國天子普來集聽。或放光明遍大千土。但釋迦在世之日當我周朝。史冊所書固無遺漏。未聞天王詣彼蔥嶺。豈于中華之帝。無善不預道場。邊鄙之君。有緣普沾法座。光明所照則眾生離苦。而此土何辜偏無人悟。獨隔恩外曾不見聞。仰度能仁不容私簡(彈曰。汝無見佛業有謗聖愆何得怨神唯須自咎也)求心責實事舛言乖。詭妄皎然足稱虛偽。凡夫莫悟逐影吠聲。而世不能知。其

【現代漢語翻譯】 現代漢語譯本：妻子去世后，（你）捶打瓦盆而且怨恨兄長，所以我教你孝道，這是爲了尊敬天下所有為人父親的人；教你忠誠，是尊敬天下所有為人君主的人。教化普及到萬國，這是英明君主的至高仁愛；德行彰顯於四海，這實在是聖王的巨大孝道。《佛經》說，認識到眾生在六道輪迴中，無一不是自己的父母；生死變易於三界之中，誰能分辨清是怨是親？又說，無明遮蔽了智慧之眼，（眾生）在生死中來來往往，往來之間造作諸多業，更互相成為父子。怨家變為親眷，親眷變為怨家。因此，沙門捨棄世俗追求真理，將所有人都視為天上的親屬，拋棄榮華富貴而歸於道，平等對待一切有氣息的生命如同自己的親人（施行普遍公正的內心，平等對待所有親屬的意願）。如果道崇尚清凈虛無卻又看重恩愛，佛法重視平等卻又區分怨親，這難道不是迷惑嗎？世俗爭競遺棄親人，歷史典籍記載的事件，如齊桓公、楚穆王就是這類例子。想要以此來詆譭聖人，豈不是荒謬嗎？這是你所說道理的第十個謬誤。 ◎九箴篇下 答九迷論 周世無機 一建造像塔 二威儀器服 三棄耕分衛 四教為治本 五忠孝靡違 六三寶無翻 七異方同制 八老身非佛 九 外論說：言論不在於華麗的辭藻，而在於其中蘊含的道理；歌唱不在於清脆的聲響，而在於與節拍的合拍。《佛經》說，如來說法的時候，各國天子普遍前來聚集聽法，或者放出光明照遍大千世界。但是釋迦牟尼在世的時候正值我國周朝，史書的記載沒有遺漏，沒有聽說過有天王前往蔥嶺（指印度）。難道是中華的帝王，沒有善行可以參與佛的道場？邊遠地區的君主，有緣分普遍沾染佛的法座？光明所照之處眾生就能脫離苦難，而這片土地有什麼罪過偏偏沒有人覺悟，被隔絕在恩澤之外從未見過聽過？我仰望揣度佛祖釋迦牟尼，不應該有私心偏袒（反駁說：你沒有見佛的福業，反而有誹謗聖人的罪過，為何要埋怨神靈，只能自己責備自己）。追究內心尋求真實，事情的差錯言語的乖謬，虛假欺詐顯而易見足以稱為虛偽。凡夫俗子不能覺悟，追逐影子亂叫亂吠，世人不能明白其中的道理，這...

【English Translation】 English version: After his wife died, (you) beat the basin and resented your brother, so I taught you filial piety, which is to respect all fathers in the world; teaching you loyalty is to respect all rulers in the world. Transforming all nations, this is the supreme benevolence of an enlightened monarch; virtue manifested in the four seas, this is truly the great filial piety of a sage king. The Buddhist scriptures say, 'Recognizing that sentient beings in the six realms of reincarnation are none other than one's own parents; in the transformations of birth and death within the three realms, who can distinguish between enemies and relatives?' It also says, 'Ignorance covers the eye of wisdom, (sentient beings) come and go in birth and death, creating much karma in their comings and goings, and becoming fathers and sons to each other. Enemies become relatives, and relatives become enemies.' Therefore, the Shramanas abandon the secular world to pursue truth, regarding all people as heavenly relatives, abandoning glory and wealth to return to the Dao, treating all living beings equally as their own relatives (practicing a universally just heart, treating all relatives equally). If the Dao values purity and emptiness yet emphasizes love and affection, and the Dharma values equality yet distinguishes between enemies and relatives, is this not delusion? Worldly competition abandons relatives, and historical records document events such as those of Duke Huan of Qi and King Mu of Chu. To try to denigrate the sages with this, is it not absurd? This is the tenth fallacy of your so-called Dao. ◎ Chapter Nine Admonitions, Part Two. Answering the Nine Confusions. 1. No Opportunity in the Zhou Dynasty to Build Images and Pagodas. 2. Ceremonial Attire and Instruments. 3. Abandoning Farming for Alms. 4. Teaching as the Basis of Governance. 5. Loyalty and Filial Piety Not Contradictory. 6. The Three Jewels Not Overturned. 7. Uniform Systems in Different Regions. 8. An Old Body is Not the Buddha. 9. The external argument says: 'Words are not valued for their flowery language, but for the truth they contain; songs are not valued for their clear sound, but for their harmony with the rhythm.' The Buddhist scriptures say, 'When the Tathagata preaches the Dharma, the heavenly kings of various countries universally gather to listen, or emit light that illuminates the great chiliocosm.' However, when Shakyamuni was alive, it was during our Zhou dynasty, and the historical records have no omissions. I have not heard of any heavenly king going to the Pamir Mountains (referring to India). Is it that the emperors of China have no good deeds to participate in the Buddha's Dharma assembly? Do the rulers of remote regions have the opportunity to universally receive the Buddha's seat? Where the light shines, sentient beings can escape suffering, but what sin has this land committed that no one is enlightened, being isolated from grace and never having seen or heard of it? I look up and speculate about the Buddha Shakyamuni, who should not have selfish partiality (the rebuttal says: you have no karmic merit to see the Buddha, but instead have the sin of slandering the sages, why blame the gods, you can only blame yourself). Pursuing the heart and seeking truth, the errors of the matter and the contradictions of the words, the falsehood and deception are obvious and sufficient to be called hypocrisy. Ordinary people cannot awaken, chasing shadows and barking wildly, and the world cannot understand the reason, this...'

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迷一也。

內周世無機指一

內箴曰。夫淳羲麗天。矇瞍莫鑒其色。震霆駭地。聾夫弗聆其響者。蓋機感之絕也。作暴兇跖。孔智無以遏其心。結憤野夫。賜辯莫能蠲其忿。亦情性之舛也(莊子云。孔子見盜跖。盜跖反責孔子。孔子懼逡巡而退。劉子云。孔子馬侵野人之苗。野人怒止其馬。孔子使子貢說解焉野人逾忿。乃遣馬圉者辭焉。野人乃悅也)故道合則萬里懸應。勢乖則肝膽楚越。況無始結曠。惱愛與滄海挍深。有為業廣。塵勞將巨岳爭峻。群情不能頓至。故導之以積漸。眾行不可備修故策之以限分。猶天地三化始合於自然(老云。人法地。地法天。天法道)齊魯再變乃臻於至道。密雲導於時雨。堅冰創于履霜。皆漸積之謂也。故二皇統化(須彌四域經云。應聲菩薩為伏羲吉祥菩薩為女媧)居渟風之初。三聖立言(空寂所問經云迦葉為老子儒童為孔子光凈為顏回)興已淳之末。玄虛沖一之旨。黃老盛其談。詩書禮樂之文。周孔隆其教。明謙守質。乃登聖之階梯。三畏五常。為人天之由漸。蓋冥符于佛理。非正辯之極談。猶訪道于喑聾。麾方而莫窮遠邇。問津于兔馬。知濟而不測淺深。因斯而談。殷周之世非釋教所宜行也。猶炎威赫耀。童子不能正目而視。迅雷奮擊。懦夫不能張耳而聽。是以河池涌

【現代漢語翻譯】 現代漢語譯本：

迷失就在於『一』（Eka, 唯一真理）上。

內周世無機指一

《內箴》說：『淳樸的光輝照耀天空，但對於盲人來說，無法分辨它的色彩。震耳欲聾的雷聲震撼大地，但對於聾子來說，無法聽到它的響聲。』這都是因為感官與外界的聯繫被隔絕了。像盜跖這樣的暴徒，即使孔子的智慧也無法阻止他的邪惡之心。一個心懷怨恨的鄉野之人，即使子貢的辯才也無法消除他的憤怒。這也是因為情感和本性背道而馳。（《莊子》記載，孔子拜見盜跖，盜跖反而責備孔子，孔子恐懼地退走了。《劉子》記載，孔子的馬踐踏了鄉野之人的莊稼，鄉野之人憤怒地阻止了他的馬。孔子派子貢去勸說，但鄉野之人更加憤怒。於是孔子派養馬的人去道歉，鄉野之人才高興了。）所以，道相合，即使相隔萬里也能迅速響應；形勢相悖，即使近在咫尺也如同楚國和越國一樣遙遠。更何況無始以來的煩惱和愛慾，比滄海還要深；有為的業力廣大，塵世的勞苦將與高山峻嶺爭高。眾生的情感無法立刻達到至境，所以要用逐漸積累的方法來引導他們。眾多的修行無法全部修習，所以要用限定和劃分的方法來規劃它們。就像天地經歷三次變化才與自然相合（老子說：『人傚法地，地傚法天，天傚法道』），齊國和魯國經過兩次變革才達到至道。濃密的雲彩引導著及時的雨水，堅硬的冰塊始於腳下的霜。這些都是逐漸積累的結果。所以，伏羲和女媧兩位皇者統治天下（《須彌四域經》記載，應聲菩薩是伏羲，吉祥菩薩是女媧），居住在風平浪靜的初始階段。老子、孔子、顏回三位聖人立言（《空寂所問經》記載，迦葉是老子，儒童是孔子，光凈是顏回），興起于淳樸衰落的末期。玄虛沖一的宗旨，黃老學派極力宣揚它；詩書禮樂的文化，周公和孔子極力推崇它。明白謙虛，堅守本真，才能登上成聖的階梯；敬畏天命，遵循五常，是成為人天之道的逐漸途徑。這與佛理暗合，但不是純粹辯論的極致。就像向聾啞人尋訪道路，揮舞著方向卻無法窮盡遠近；向兔和馬詢問渡口，知道可以渡河卻無法測量深淺。因此而論，殷商和周朝的時代，不是釋迦教法應該推行的時代。就像太陽的炎熱光芒，兒童無法睜開眼睛直視；迅猛的雷霆奮力擊打，懦弱的人無法張開耳朵傾聽。因此，河池...

【English Translation】 English version:

Delusion lies in 'One' (Eka, the sole truth).

Nei Zhou Shi Wu Ji Zhi Yi (Inner Zhou Era, Non-Mechanical Pointing to One)

The Nei Zhen (Inner Admonitions) says: 'Pure brightness illuminates the sky, yet the blind cannot discern its color. Thunder shakes the earth, yet the deaf cannot hear its sound.' This is because the connection between the senses and the external world is severed. A violent robber like Zhi, even the wisdom of Confucius cannot stop his evil heart. A resentful countryman, even Zigon's eloquence cannot quell his anger. This is also because emotions and nature are at odds. (The Zhuangzi records that when Confucius met Robber Zhi, Robber Zhi instead blamed Confucius, and Confucius retreated in fear. The Liu Zi records that Confucius's horse trampled the crops of a countryman, and the countryman angrily stopped his horse. Confucius sent Zigon to persuade him, but the countryman became even more angry. So Confucius sent the horse groom to apologize, and the countryman was pleased.) Therefore, when the Dao aligns, even across ten thousand miles, there is a swift response; when the situation is contrary, even close at hand, it is as distant as Chu and Yue. Moreover, beginningless afflictions and desires are deeper than the vast ocean; the karma of active deeds is vast, and the labors of the world will compete in height with towering mountains. The emotions of sentient beings cannot reach the ultimate state immediately, so they must be guided by gradual accumulation. Numerous practices cannot all be cultivated, so they must be planned with limitations and divisions. Just as heaven and earth undergo three transformations to align with nature (Laozi said: 'Man emulates earth, earth emulates heaven, heaven emulates the Dao'), Qi and Lu undergo two changes to reach the ultimate Dao. Dense clouds guide timely rain, and hard ice begins with frost underfoot. These are all the result of gradual accumulation. Therefore, the two emperors, Fuxi (Responding Voice Bodhisattva) and Nüwa (Auspicious Bodhisattva) ruled the world (as recorded in the Sumeru Four Regions Sutra), residing in the initial stage of calm winds. The three sages, Laozi (Kasyapa), Confucius (Rūtadruma), and Yan Hui (Prabhāketu), established their teachings (as recorded in the Emptiness and Stillness Questioned Sutra), arising in the late period of declining purity. The principle of profound emptiness and unified oneness, the Huang-Lao school vigorously promoted it; the culture of poetry, books, rites, and music, the Duke of Zhou and Confucius vigorously promoted it. Understanding humility and upholding authenticity are the steps to ascending to sainthood; revering destiny and following the five constants are the gradual paths to becoming a human or a deva. This secretly accords with Buddhist principles, but it is not the ultimate of pure debate. It is like seeking directions from the deaf and mute, waving directions but unable to exhaust the distance; asking a rabbit and a horse about a ferry, knowing that one can cross the river but unable to measure the depth. Therefore, the eras of Yin and Zhou were not the times when the teachings of Shakya should be promoted. It is like the scorching heat of the sun, which children cannot open their eyes to look at directly; the swift thunder strikes forcefully, and the cowardly cannot open their ears to listen. Therefore, the River Pool...

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泛。昭王懼於誕神。雲霓變色。穆后欣其亡聖(周書異記云。昭王二十四年四月八日。江河泉池悉皆泛漲穆王五十二年二月十五日。暴風卒起樹木摧折。天陰雲黑。有白虹之怪)豈能超蔥河而稟化。逾雪嶺而效誠。凈名云。是盲者過非日月咎。適欲窮其鑿竅之辯。恐傷吾子混沌之情。非爾所知。其盲一也。

外論曰。夫銅山崩洛鐘應。葭灰缺月暈虧。未見彪嘯而風不生。龍騰而云不起。今釋迦所說佛力最尊。一念運心無不來應。故凡俗各傾財產競造塔廟。不吝珠璣爭陳堂宇。或范土刻檀。寫獯胡之狀。镕金織素。代夷狄之容。妙盡丹青巧窮剞劂。一拜一禮冀望感通。自胡法南漸已來六百餘載。未聞一人言能見佛。豈胡人頂禮即值如來。漢國虔恭不逢調御。若化不到此即是無靈。誑惑人間空談威力。而世不能知。其迷二也。

內建造像塔指二

內箴曰。左澈慕聖。刻像而拜軒皇。勾踐思賢。镕金而模範䗍。丁蘭允孝。剞劂以代親。顏在資仁。彩璧而圖聖。故使憂喜形乎容色精誠通乎夢寐。亦其至矣。豈如忉利不還。優填以茲鏤木。堅林晦影。阿輸於是鑄金。托妙相於丹青。寄靈儀于銑鋈。或睹真避坐寫貌回軀(感應傳云。揚州長干寺有育王像人慾摸寫。寺僧恐損金色不許。造像主乃至心發願。若精誠

【現代漢語翻譯】 現代漢語譯本：氾濫。昭王（Zhou Zhao Wang）因為神靈降生而感到恐懼，天空中雲霓變色。穆后（Mu Hou）因為聖人逝去而感到欣慰（《周書異記》記載：昭王二十四年四月八日，江河泉池全部氾濫；穆王五十二年二月十五日，突然颳起暴風，樹木摧折，天空陰暗云黑，出現了白虹的怪象）。難道能夠超越蔥河（Cong River，指中亞的阿姆河）來稟受教化，跨越雪嶺（Snowy Mountains，指喜馬拉雅山脈）來表達誠心嗎？《維摩詰經》（Vimalakirti Sutra）說：『這是盲人的過錯，不是日月的問題。』我只是想窮盡你那穿鑿附會的辯論，恐怕會傷害我兒子的純真本性。這不是你所能理解的。這是第一種迷惑。 外道辯論說：銅山崩塌，洛陽的鐘聲相應；葭灰減少，月亮出現光暈。沒有看見猛獸吼叫而風不產生，龍騰飛而云不興起。現在釋迦牟尼（Sakyamuni）所說的佛力最為尊貴，一念之間，心念所動，無不應驗。所以凡夫俗子各自傾盡家產，爭相建造佛塔寺廟，不吝惜珍珠美玉，爭相陳設華麗的殿堂。或者用泥土塑造，用檀木雕刻，描繪匈奴人的形象；或者熔化金屬，織造絲綢，代替夷狄的容貌。精妙地用盡繪畫的技巧，窮盡雕刻的工藝。一拜一禮，希望能夠得到感應。自從胡人的佛法向南傳播以來，已經六百多年了，沒有聽說過一個人說能見到佛。難道胡人頂禮膜拜就能遇到如來（Tathagata），漢人虔誠恭敬卻不能遇到調御丈夫（Purusa-damya-sarathi，佛的稱號之一）？如果教化不能到達這裡，那就是沒有靈驗，只是在人間誑騙迷惑，空談威力，而世人不能明白。這是第二種迷惑。 內部建造佛像和佛塔是爲了指引方向。 內部的勸誡說：左澈仰慕聖人，刻像來拜祭軒轅黃帝（Xuan Yuan Huangdi）；勾踐（Gou Jian）思念賢人，熔化金屬來模仿范蠡（Fan Li）。丁蘭（Ding Lan）爲了盡孝，用雕刻來代替親人；顏在（Yan Zai）爲了資助仁義，用彩色的玉璧來描繪聖人。所以才使得憂愁和喜悅表現在容貌上，精誠的心意能夠通達到夢中。這也是很極致了。難道像忉利天（Trayastrimsa Heaven）的不還果（Anagamin），優填王（King Udayana）因此雕刻木像；堅固的樹林遮蔽了光影，阿輸迦王（King Ashoka）於是鑄造金像。把美妙的形象寄託在丹青之中，把神靈的儀容寄託在精美的雕刻之中。或者看到真佛就避開座位，描繪佛像就轉過身軀（《感應傳》記載：揚州長干寺（Changgan Temple）有一尊育王像（King Ashoka image），有人想要臨摹描繪，寺廟的僧人害怕損壞金色的佛像而不允許。造像的人就至誠發願，如果精誠……

【English Translation】 English version: Overflowing. King Zhao (Zhou Zhao Wang) was fearful of the birth of a deity, and the colors of the clouds and rainbows changed. Empress Mu (Mu Hou) was pleased at the passing of a sage (Records of Strange Events in the Book of Zhou states: On the eighth day of the fourth month of the twenty-fourth year of King Zhao, all the rivers, springs, and pools overflowed; on the fifteenth day of the second month of the fifty-second year of King Mu, a sudden storm arose, trees were broken, the sky was dark and cloudy, and a strange white rainbow appeared). How could one surpass the Cong River (Cong River, referring to the Amu Darya in Central Asia) to receive teachings, or cross the Snowy Mountains (Snowy Mountains, referring to the Himalayas) to express sincerity? The Vimalakirti Sutra says, 'This is the fault of the blind, not the fault of the sun and moon.' I merely wish to exhaust your far-fetched arguments, but I fear it will harm my son's pure nature. This is not something you can understand. This is the first delusion. The externalists argue: When Copper Mountain collapses, the bells of Luoyang respond; when reed ashes diminish, a halo appears around the moon. We have not seen wind arise without the roar of a beast, or clouds rise without the soaring of a dragon. Now, Sakyamuni (Sakyamuni)'s Buddha-power is said to be the most supreme; with a single thought, all wishes are fulfilled. Therefore, common people exhaust their wealth, competing to build pagodas and temples, sparing no pearls and jewels, vying to display magnificent halls. Some mold with earth, carve with sandalwood, depicting the image of the Xiongnu; others melt gold and weave silk, representing the appearance of barbarians. They exhaust the skills of painting and the ingenuity of carving. With each bow and prostration, they hope to receive a response. Since the southward spread of the barbarian's Dharma, for more than six hundred years, no one has been heard to say they have seen the Buddha. Can barbarians encounter the Tathagata (Tathagata) simply by bowing and prostrating, while the people of the Han kingdom, though devout and respectful, do not encounter the Purusa-damya-sarathi (Purusa-damya-sarathi, one of the Buddha's titles)? If the teachings cannot reach here, then it is without efficacy, merely deceiving and deluding people with empty talk of power, which the world cannot understand. This is the second delusion. The internal construction of Buddha images and pagodas is to provide guidance. The internal admonition says: Zuo Che admired the sage, carving an image to worship the Yellow Emperor (Xuan Yuan Huangdi); Gou Jian (Gou Jian) longed for the virtuous, melting metal to imitate Fan Li (Fan Li). Ding Lan (Ding Lan), to fulfill filial piety, used carving to represent his parents; Yan Zai (Yan Zai), to support benevolence, used colored jade discs to depict the sage. Therefore, sorrow and joy are expressed in appearance, and sincere intentions can reach dreams. This is also the ultimate. Is it like the Anagamin (Anagamin) of the Trayastrimsa Heaven (Trayastrimsa Heaven), King Udayana (King Udayana) therefore carved wooden images; the solid forest obscured the light, King Ashoka (King Ashoka) then cast golden images. Entrusting the wonderful form to painting, entrusting the divine appearance to exquisite carvings. Or, upon seeing the true Buddha, they would avoid the seat, and upon depicting the Buddha's image, they would turn away (The Records of Response states: In Changgan Temple (Changgan Temple) in Yangzhou, there is an image of King Ashoka (King Ashoka image). Someone wanted to copy it, but the monks of the temple, fearing damage to the golden image, did not allow it. The image-maker then made a sincere vow, if sincerity...

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有感乞像轉身西向。於是瑣閉高閣明旦開視。像身宛已西向遂許圖之)神應不窮由來尚矣。自像流東被正化南移。夕夢金人河浮玉馬。神光導于湘水。瑞彩發於檀溪(感應傳云。廬陵發矇寺育王像記云。像身出廬陵。三曲瑞光趺出湘州昭潭並放光明照曜崖岸。武昌檀溪寺瑞像身出檀溪。光映水上)長沙摽聚日之姿。廬岳顯融金之質。其事廣焉。略而言矣。如干寶搜神臨川宣驗。及徴應冥祥幽明錄感應傳等。自漢明以下訖于齊梁。王公守牧清信士女。及比丘比丘尼等。冥感至聖目睹神光者。凡二百餘人。至如見跡萬山浮輝滬瀆。清檯之下睹滿月之容。雍門之外觀相輪之影。南平獲應于瑞像。文宣感夢于聖牙。蕭后一鑄而克成。宋皇四摸而不就其例甚眾。不可具陳。豈以爾之無目而斥彼之有靈哉。然德無不備者。謂之為涅槃。道無不通者。名之為菩提。智無不周者。稱之為佛陀。以此漢語譯彼梵言。則彼此之佛昭然可信也。何以明之。夫佛陀者。漢言大覺也。菩提者。漢言大道也。涅槃者。漢言無為也。而吾子終日踐菩提之地。不知大道即菩提之異號也。稟形大覺之境。未閑大覺即佛陀之譯名也。故莊周云。且有大覺者。而後知其大夢也。郭注。覺者聖人也。言患在懷者皆未悟。丘與爾皆夢也。注云。夫子與子游未能忘言

而神解。故非大覺也。君子曰。孔丘之談茲亦盡矣。涅槃寂照不可識識不可智知。則言語斷而心行滅。故忘言也。法身乃三點四德之所成。蕭然無累。故稱解脫。此其神解而患息也。夫子雖聖。遙以推功于佛。何者案劉向古舊二錄云。佛經流於中夏一百五十年後。老子方說五千文。然而周之與老並見佛經。所說言教往往可驗。故夫子有言曰。夫易者無為也。無思也。寂然不動感而遂通。非天下之至神。其孰能與於此。余今提耳語。子當舍其積迷。而荷其晚悟也。支提之制其流蓋遠。夫且封且樹。比干以忠勁顯墳。勿剪勿伐展季以清貞禁壟。四民懷於十善。緬邈輪王之恩。三界尊於六通。照旍羅漢之德(正法念經。四種人得樹。偷婆漢言冢。謂輪王羅漢辟支如來也)況智周十力德滿四弘。妙辯契于忘言。能垂訓于不測。大明窮於勿照。乃晹燭于無幽。故有香炭金瓶。全身遍乎八國。光螺鮮貝。散體周於十方。乍五色凝輝。旋空彰于漢世八彩分耀。神應顯于吳宮。爾其百鏡靈龕千花妙塔。掌承云露鐸韻高風。紫柱紅梁遙浮空界。翔鹍跂鳳遠接虛方。盡壯麗之容。窮輪煥之美。豈夫高山仰止不忘景行。崇表峻闕標樹鴻猷而已哉。無以欄甃之辯譏滄海之廣陜。榆枋之智測昆閬之高卑乎。而汝莫知。其盲二也。

外論曰。

【現代漢語翻譯】 現代漢語譯本： 而獲得神妙的理解。所以不是大覺悟者。君子說，孔丘（孔子名）的談論也到此為止了。涅槃（Nirvana，寂滅）的寂靜照耀不可用意識去認識，意識不可用智慧去了解。那麼言語斷絕而心思行為止滅，所以要忘掉言語。法身（Dharmakaya，佛的法性之身）乃是由三點（指般若、解脫、法身）四德（常、樂、我、凈）所成就。清靜無礙，所以稱為解脫。這是神妙的理解而憂患止息的境界。孔夫子雖然是聖人，也遙遠地將功德歸於佛。為什麼呢？根據劉向《古舊二錄》記載，佛經流傳到中原一百五十年後，老子才說了五千文。然而周朝與老子同時代的佛經中，所說的言教往往可以驗證。所以孔夫子有話說：『易，是無為的，無思的，寂靜不動，感應而通達。如果不是天下最神妙的，誰能做到這樣呢？』我現在悄悄告訴你，你應該捨棄你積累的迷惑，而接受你遲來的覺悟。支提（Chaitya，佛塔）的制度，其流傳由來已久。既筑土為封又植樹為記，比干（殷商忠臣）因忠貞剛勁而顯揚其墳墓，不要修剪砍伐；展季（春秋時魯國大夫展禽）因清廉貞潔而禁止在墳上筑壟，民眾懷念他如十善業道的輪王（Chakravartin，統治世界的理想君主）之恩，三界（欲界、色界、無色界）尊敬他如證得六神通的阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）之德（出自《正法念經》，四種人可以建塔，偷婆（Stupa）是梵語冢的意思，指輪王、阿羅漢、辟支佛（Pratyekabuddha，緣覺）、如來（Tathagata，佛陀））。更何況智慧周遍十力（佛的十種力量），德行圓滿四弘誓願（四無量心），精妙的辯才契合于忘言的境界，能夠垂示教誨于不可測度的境界，大光明窮盡于不照的境界，乃至於照亮沒有幽暗的地方。所以有香炭金瓶，全身舍利遍佈八國；光亮的螺殼鮮艷的貝，分散的舍利周遍十方。有時五色光芒凝聚輝耀，突然在空中顯現於漢朝；八彩光芒分放閃耀，神異的感應顯現在吳宮。那些百鏡靈龕，千花妙塔，掌上承接云露，鐸鈴的韻律高揚于風中，紫色的柱子紅色的梁遙遠地浮現在空中，飛翔的鹍鳥（大鵬）踮腳的鳳凰遠遠地連線著虛空。窮盡壯麗的容貌，極盡輪轉煥發的精美。難道只是像高山令人仰慕，令人不忘遵循其德行，崇高的表彰，峻峭的闕門，標榜樹立偉大的功業而已嗎？不要用籬笆墻的見識來譏笑滄海的廣闊，用榆樹枋樹的智慧來衡量崑崙山閬風山的崇高低卑啊！而你卻不知道，這是你的第二重盲昧。

外道辯論說：

【English Translation】 English version: and attain spiritual understanding. Therefore, he is not a fully enlightened one. The gentleman says, 'Confucius' (Kong Qiu's) discussions also end here. The stillness and illumination of Nirvana (Nirvana) cannot be perceived by consciousness, and consciousness cannot be understood by wisdom. Then speech ceases and mental activity stops, so one must forget words. The Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) is formed by the three points (referring to Prajna, Liberation, and Dharmakaya) and four virtues (permanence, bliss, self, and purity). Serene and unburdened, it is called liberation. This is the state of spiritual understanding where suffering ceases.' Although Confucius was a sage, he remotely attributed merit to the Buddha. Why? According to Liu Xiang's 'Ancient and Old Records,' the Buddhist scriptures spread to the Central Plains for one hundred and fifty years before Lao Tzu spoke the five thousand words. However, the teachings spoken in the Buddhist scriptures contemporary with the Zhou Dynasty and Lao Tzu can often be verified. Therefore, Confucius said, 'The Yi (Book of Changes) is non-action, non-thinking, still and unmoving, responding and penetrating. If it is not the most divine in the world, who can do this?' I am now telling you quietly, you should abandon your accumulated delusions and accept your late awakening. The system of Chaityas (Chaitya, stupas) has a long history. Both building mounds and planting trees as markers, Bigan (a loyal minister of the Yin Dynasty) was known for his loyalty and strength, so his tomb should not be trimmed or cut down; Zhan Ji (Zhan Qin, a high official of the State of Lu in the Spring and Autumn period) forbade building mounds on the tomb because of his integrity and chastity. The people cherish him like the Chakravartin (Chakravartin, the ideal ruler of the world) of the ten virtuous paths, and the three realms (the desire realm, the form realm, and the formless realm) respect him like the Arhat (Arhat, a saint who has cut off afflictions and entered Nirvana) who has attained the six supernormal powers (Abhijna) (from the 'Shobogenzo,' four kinds of people can build stupas, Stupa means tomb in Sanskrit, referring to Chakravartin, Arhat, Pratyekabuddha (Pratyekabuddha, Solitary Buddha), and Tathagata (Tathagata, Buddha)). Moreover, wisdom pervades the ten powers (the ten powers of the Buddha), and virtue fulfills the four great vows (the four immeasurable minds). The subtle eloquence is in harmony with the state of forgetting words, and can impart teachings in the immeasurable realm. The great light exhausts the realm of non-illumination, and even illuminates the place where there is no darkness. Therefore, there are fragrant charcoal and golden bottles, and the whole body relics are spread throughout the eight countries; bright conch shells and fresh shells, scattered relics are spread throughout the ten directions. Sometimes five-colored light condenses and shines, suddenly appearing in the sky in the Han Dynasty; eight-colored light shines and shines, and miraculous responses appear in the Wu Palace. Those hundreds of mirror shrines, thousands of wonderful pagodas, palms holding clouds and dew, the rhythm of the bells soaring in the wind, purple pillars and red beams floating far away in the sky, flying Peng birds (Roc) and tiptoeing phoenixes are far away connecting the void. Exhausting the magnificent appearance, exhausting the beauty of the revolving and shining. Is it just like a high mountain that makes people admire, making people not forget to follow its virtues, lofty commendations, steep towers, and proclaiming the establishment of great achievements? Do not use the knowledge of fences to ridicule the vastness of the sea, and use the wisdom of elm trees and oak trees to measure the height and inferiority of Kunlun Mountain and Langfeng Mountain! But you don't know, this is your second blindness.

The heretics argue:

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夫禮義成德之妙訓。忠孝立身之行本。未見臣民失禮其國可存。子孫不孝而家可立。今瞿曇製法必令衣同胡服。即是人中之師。口誦夷言。便為世間之貴。致使無賴之徒因斯悖逆。踑踞父兄之上。自號桑門。傲慢君王之前。乃稱釋種。不仁不孝已著於家。無禮無恭復形於國(彈曰。禮云。子冠父親醮之母親拜之。所為處高。可亦無禮無孝也)斯則門門出梟鏡之子。人人養豺狼之兒。撫臆論心良可痛矣。天道無親華夷詎隔。唯德是輔豈分胡漢。豈可戴巾修善偏無勝福。禿頂行檀獨能感果。仁惠豈可俟髡頭守真無勞毀形貌。而世不能知。其迷三也。

內威儀器服指三

內箴曰。夫玄聖創典。以因果為宗。素王陳訓。以名教為本。名教存乎治成。因果期乎道立。立道既舍愛居首。成治亦忠孝宜先。二義天殊。安可同日而言也。沙門者乃行超俗表心遊塵外。威儀進趣非法不動。容服應器非道不行。故泥染乃萬質同歸。緇衣為眾采壞色。簡易遵于解脫。條隔象于福田。偏服示有執勞(禮云執者袒)缺袂便於運役(論語云。褻裘長短右袂。言便於執作)聖制有以終不徒然。是以舍愛捐親仰眾聖也。摧棄聲色遵梵行也。剃除鬚髮去華競也。俯容肅質不忘敬也。分衛掃衣支身命也。言無隱曲離邪佞也。和聲怡氣入無諍也。

【現代漢語翻譯】 現代漢語譯本： 禮義是成就美德的精妙訓誡，忠孝是立身處世的根本。從未見過臣民不守禮義而國家能夠長存，子孫不孝順而家庭能夠興旺。如今，瞿曇（Gautama，即釋迦牟尼佛）制定法規，必定要讓人穿戴和胡人一樣的服裝，這樣的人就是人中的導師；口中誦讀外族的語言，這樣的人就成為世間的尊貴之人。導致那些無賴之徒因此變得悖逆，叉開腿坐在父兄之上，自稱為桑門（Śrāmaṇa，意為沙門，指出家修行者），在君王面前傲慢無禮，自稱為釋種（Śākya，釋迦族的後裔）。不仁不孝已經表現在家庭之中，無禮無恭又顯現在國家之中。（反駁說：禮儀上說，兒子行加冠禮時，父親為他加上帽子，母親向他行拜禮，兒子所處的位置很高，難道也是無禮不孝嗎？）這樣一來，家家戶戶都養育著不孝之子，人人都養著豺狼一樣的孩兒，撫摸著胸口，談論著這些，實在令人痛心啊！天道沒有親疏，華夏和夷狄難道有隔閡嗎？天道只輔助有德之人，哪裡會區分胡人和漢人呢？難道戴著頭巾修行善事，就偏偏沒有殊勝的福報；只有剃光頭佈施行善，才能感得果報嗎？仁慈恩惠難道要等到剃光頭才能守住真誠嗎？不必毀壞外在的容貌，而世人卻不能明白，這是他們的第三重迷惑。

內在的威儀和外在的服飾指向三個方面

內在的勸誡說：玄妙的聖人創立典章，以因果為根本宗旨；古代的聖王陳述訓誡，以名分倫常為根本。名分倫常存在，國家才能治理成功；因果報應，期望在於道的建立。建立道，既然要捨棄愛慾而以慈愛為首要；成就治理，也應該以忠孝為先。這兩種意義截然不同，怎麼可以放在同一天來談論呢？沙門（Śrāmaṇa）是行為超越世俗，心在塵世之外遊歷的人。威儀舉止，不符合佛法的行為不做；容貌服飾，不符合佛道的不用。所以用泥土染色，是讓萬物迴歸同一本質；穿黑色的衣服，是因為這是各種顏色的壞色。簡樸容易，是爲了遵循解脫之道；分割成條狀的袈裟，是象徵著福田。偏袒右肩的服裝，表示便於執持勞作（禮儀上說，執持東西的人要袒露右肩）；缺少袖子的衣服，便於搬運勞作（《論語》上說，用細毛做的皮袍，做得長些短些，右邊的袖子做得大些，都是爲了便於從事勞作）。聖人的制度，最終不會是徒勞的。因此，捨棄愛慾，捐棄親情，是爲了仰仗眾聖；摧毀聲色，遵循清凈的修行；剃除鬚髮，是爲了去除虛華的競爭；恭敬地保持儀容，是不忘記敬意；托缽乞食，掃地，是爲了維持生命；說話沒有隱瞞欺騙，遠離邪惡奸佞；聲音柔和，心平氣和，進入沒有爭端的境界。

【English Translation】 English version: Propriety and righteousness are the subtle instructions for achieving virtue; loyalty and filial piety are the fundamental principles for conducting oneself in life. It has never been seen that a country can survive if its subjects lack propriety, or that a family can prosper if its descendants are not filial. Now, Gautama (Śākyamuni Buddha) establishes laws that require people to wear clothes similar to those of the Hu people (non-Chinese people in ancient China). Such a person is considered a teacher among men; reciting foreign languages makes one noble in the world. This leads to rebellious behavior among the ruffians, who sit above their fathers and elder brothers, calling themselves Śrāmaṇas (Buddhist monks), and act arrogantly before the king, calling themselves Śākyas (descendants of the Śākya clan). Disrespect and unfilial piety are already evident in families, and lack of propriety and reverence are manifested in the nation. (The rebuttal says: According to the rites, when a son receives his coming-of-age cap, the father places the cap on him, and the mother bows to him. The son's position is high; is this also considered disrespectful and unfilial?) Thus, every household raises unfilial sons, and everyone nurtures children like wolves. Touching one's chest and discussing these matters is truly heartbreaking! The Way of Heaven is impartial, and there is no separation between the Chinese and the barbarians. It only assists those with virtue, and does not distinguish between the Hu and the Han. Can it be that wearing a turban while cultivating goodness yields no superior blessings, and only shaving the head and practicing charity can bring about karmic results? Does benevolence and kindness have to wait until the head is shaved to maintain sincerity? There is no need to destroy one's appearance, yet the world cannot understand this, which is their third delusion.

Inner Dignity and Outer Garments Point to Three Aspects

The inner admonition says: The profound sages established canons, with causality as their fundamental principle; the ancient sage kings presented instructions, with social norms as their foundation. The social norms exist for successful governance; karmic consequences are expected for the establishment of the Way. Establishing the Way requires abandoning desire and prioritizing love; achieving governance should also prioritize loyalty and filial piety. These two meanings are entirely different; how can they be discussed on the same day? A Śrāmaṇa (Buddhist monk) is one whose actions transcend the mundane and whose mind wanders beyond the dust of the world. Their demeanor and actions do not deviate from the Dharma; their appearance and clothing do not go against the Way. Therefore, dyeing with mud is to return all things to the same essence; wearing black robes is because they are the broken colors of all colors. Simplicity and ease are to follow the path of liberation; the segmented robe symbolizes the field of merit. The partial exposure of the right shoulder indicates ease in holding and working (the rites say that those who hold things should expose their right shoulder); the lack of sleeves facilitates labor (the Analects say that fur robes, whether long or short, with larger right sleeves, are for ease in labor). The sages' institutions are ultimately not in vain. Therefore, abandoning desire and renouncing kinship is to rely on the multitude of sages; destroying sound and color is to follow pure practice; shaving the beard and hair is to remove vain competition; maintaining a respectful demeanor is not to forget reverence; begging for food and sweeping the ground is to sustain life; speaking without concealment or deception is to stay away from evil and flattery; speaking with a gentle voice and a peaceful mind is to enter a state without contention.

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吐納安詳慎辭令也。世貴莫屈守貞勁也。清虛恬淡順道性也。邪相不撓住八正也。顏下色敬愍眾病也。人天崇仰三業凈也。窮玄極真取究竟也。廣仁弘濟亦忠孝之盛也。道士則不然。言慕道而心不染真。謂舍家而形不變俗。戴圓冠無玄象之鑑。履方屨闕地理之明。著南鄭反漢之巾。把公旗誅家之笏。飾道昱禍宋之服。曳孫恩敗晉之裳。生常之業莫廢。庸隸之役無恥。狎世則忠孝之禮虧。求仙則高尚之道缺猶蒼蠅招白黑之論。蝙蝠有鳥鼠之譏。蓋妖惑之儔矣。爾不自見其盲三也(正法念經云。譬如蝙蝠。人捕鳥時入穴為鼠。人捕鼠時出穴為鳥。今之祭酒蓋然畜妻子謂有慈愛。勤耕稼謂不毀髮膚。王役課調則謂出家。亦猶蝙蝠之出入也)。

外論曰。夫聖人應世本以濟益蒼生。仰觀俯察利安群品。是以味草木合五穀之精。植桑柘充八蠶之纊。故垂衣裳存稼穡。立稷正置司衣以利百姓。於是乎在。若一女不織。天下為之苦寒。一男不耕。天下為之少食。今釋迦垂法不織不耕。經無絕粒之法。田空耕稼之夫。教闕轉練之方。業廢機纴之婦。是知持盂振錫餬口誰憑。左衽偏衣於何取托。故當一歲之中。飢寒總至未聞利益。已見困窮世不能知。其迷四也。

內棄耕分衛指四

內箴曰。謀道不先於食。守信必後於

【現代漢語翻譯】 現代漢語譯本： 吐納呼吸要安詳，言辭謹慎有條理。世俗看重的不屈服，堅守貞節剛勁有力。保持清靜虛無，恬淡寡欲，順應自然的本性。不被邪惡的表象所迷惑，堅持八正道。面容和藹，神色恭敬，憐憫眾生的疾病。受到人天崇敬，是因為身、口、意三業清凈。窮究玄妙，達到真理的極致，追求最終的解脫。廣泛施仁愛，弘揚慈悲濟世，這也是忠孝的最高體現。但有些道士卻不是這樣。口頭上羨慕道，心裡卻沒有真正捨棄世俗的雜念。說是捨棄了家庭，但行為舉止仍然和普通人一樣。戴著圓形的道冠，卻沒有觀察天象的智慧。穿著方頭的鞋子，卻不明白地理的知識。戴著模仿南鄭反叛漢朝的頭巾，拿著象徵誅滅家族的笏板。穿著裝飾道昱禍亂宋朝的服裝，穿著孫恩叛晉失敗的衣裳。該做的本職工作也不放棄，該承擔的徭役也逃避。親近世俗，那麼忠孝的禮儀就虧缺。追求成仙，那麼高尚的品德就缺失，就像蒼蠅招來黑白兩方面的議論，蝙蝠受到鳥類和鼠類的譏諷。這實在是妖言惑眾的一類人啊。你難道沒有看到他們的盲目之處嗎？（《正法念經》說：『譬如蝙蝠，人捕鳥時入穴為鼠，人捕鼠時出穴為鳥。』現在的一些祭酒大概就是這樣，蓄養妻子卻說有慈愛之心，努力耕作卻說是不毀壞頭髮和面板，國家徵收賦稅徭役時就說自己是出家人，也就像蝙蝠一樣出入于兩種身份之間）。 外道的議論說：聖人應世，本來是爲了救濟百姓，仰觀天文，俯察地理，是爲了讓百姓安居樂業。所以嚐遍草木，調和五穀的精華，種植桑樹和柘樹，來提供蠶絲。所以制定了穿衣的制度，重視農業生產，設立稷正和司衣的官職來使百姓受益。如果一個女子不織布，天下的人就要受寒冷之苦。一個男子不耕田，天下的人就要缺少糧食。現在釋迦牟尼（釋迦(釋迦牟尼佛的簡稱)，牟尼(意為『聖人』)）傳授佛法，自己卻不織布不耕田。《佛經》里沒有斷絕糧食的說法，田地裡卻空缺了耕種的農夫，佛教缺少紡紗織布的方法，紡織的婦女也荒廢了手藝。這樣看來，拿著缽盂，拄著錫杖，靠什麼來維持生活呢？穿著左衽的偏袒衣服，又從哪裡得到供給呢？所以當一年之中，飢寒交迫的時候，沒有聽說有什麼利益，只看到困苦貧窮，世人不能理解，這是他們的第四個迷惑。 內部放棄耕種，依靠乞食為生，這是第四點錯誤。 內部的箴言說：謀求道義不應該先於吃飯，堅守信用必須在吃飯之後。

【English Translation】 English version: They breathe calmly and deliberately, and their speech is careful and orderly. They do not yield to what the world values, and they firmly uphold their integrity. They maintain purity and emptiness, tranquility and detachment, and follow the nature of the Dao. They are not swayed by evil appearances and adhere to the Eightfold Path. Their faces are kind, their expressions are respectful, and they have compassion for the suffering of all beings. They are revered by humans and gods because their body, speech, and mind are pure. They exhaustively explore the mysteries, reach the ultimate truth, and seek final liberation. They widely practice benevolence and promote compassionate relief, which is also the highest embodiment of loyalty and filial piety. However, some Daoists are not like this. They admire the Dao in words, but their hearts are not truly free from worldly thoughts. They claim to have renounced their families, but their behavior remains the same as ordinary people. They wear round Daoist hats but lack the wisdom to observe celestial phenomena. They wear square-toed shoes but do not understand geography. They wear headscarves imitating Nan Zheng's rebellion against the Han Dynasty and carry tablets symbolizing the extermination of families. They wear clothing that adorns Dao Yu's disaster in the Song Dynasty and wear the robes of Sun En's failed rebellion against the Jin Dynasty. They do not abandon their regular occupations, nor do they evade the corvée labor they should bear. If they are close to the world, then the rites of loyalty and filial piety are deficient. If they seek immortality, then their noble character is lacking, like flies attracting both black and white criticism, and bats being ridiculed by both birds and mice. They are truly a group of people who bewilder and deceive. Do you not see their blindness? (The Saddharma-smṛtyupasthāna Sūtra says: 'For example, a bat, when people catch birds, it enters a hole to be a mouse; when people catch mice, it comes out of the hole to be a bird.' Some present-day libationers are probably like this, raising wives and children but saying they have compassion, diligently farming but saying they are not damaging their hair and skin, and when the state levies taxes and corvée labor, they say they are renunciates, just like bats entering and exiting between two identities). Externalists argue: Sages appear in the world to benefit sentient beings, observing the heavens above and examining the earth below to bring peace and prosperity to all. Therefore, they tasted various herbs and harmonized the essence of the five grains, planted mulberry and tǔ zhè trees to provide silk. Thus, they established the system of clothing, valued agricultural production, and established the positions of Jì zhèng and Sī yī to benefit the people. If one woman does not weave, the world will suffer from the cold. If one man does not cultivate, the world will lack food. Now, Śākyamuni (Śākya (short for Śākyamuni Buddha), Muni (meaning 'sage')) teaches the Dharma but does not weave or cultivate himself. The Sutras do not mention abstaining from food, but the fields lack cultivating farmers, Buddhism lacks methods for spinning and weaving, and weaving women abandon their skills. In this case, what do they rely on to sustain their lives while holding alms bowls and carrying staffs? Where do they get their left-lapel robes from? Therefore, when hunger and cold arrive throughout the year, no benefits are heard of, only hardship and poverty are seen, which the world cannot understand. This is their fourth delusion. Internally abandoning cultivation and relying on begging for a living is the fourth mistake. Internal admonition: Seeking the Dao should not precede eating, and upholding faith must come after eating.

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饑。是以桀溺矜耕。孔子譬諸禽獸。樊須學稼。仲尼譏于小人。稷下無位而招祿。高其賢也。黔婁非仕而獲賜。尚其清也。善人之道何必耕稼。吾請言之。釋教驗于因果。該三世之洪源。仙道尚于金玉。勞一生之虛費。何者夫賢愚壽妖信于指掌。貧富貴賤昭于目前。報應則形影無差。業緣亦聲響不異此其旨也。未見服丹不死餌液長生。古詩云。服食求神仙。多為藥所誤。不如飲美酒。被服紈與素。寄語後世人。道士慎莫作。言虛棄功夫。浪夭年壽也。汝有轉練之方。何因更請田地。又談織纴之婦。必知並畜妻房。故應道士專耕女冠勤織。何為莫充餬口恒闕資身。如其不織不耕。即墮負處。竊見樓觀黃巾。脫鹿皮而𥠾地。玄都鬼卒。舍橫帔而偶耕。既無絕粒之人。頗慚容作之倦。自舂自磨餵在其中。勞形怵心何道之有。尋漢安元年歲在壬午。道士張陵分別黃書云。男女有和合之法三五七九交接之道。其道真決在於丹田。丹田玉門也。唯以禁秘為急。不許泄于道路。道路溺孔也。呼為師友父母臭根之名。又云。女兒未嫁者。十四已上有決明之道。故注五千文云。道可道者謂朝食美也。非常道者謂暮成屎也。兩者同出而異名。謂人根出溺。溺出精也。玄之又玄者。謂鼻與口也。陵美此術。子孫三世相繼行之。汝法如是穢亂生

民。若勸百姓依汝法行。則不孝不恭。世出豺狼之種。無禮無義。家生梟鏡之兒明矣。夫辯奇貨者。采驪珠不忌九洄之深。求華璞者。追藍琰無憚三襲之險。貴其寶也。慕至道者。窺其戶牖輕勢利於鴻毛。入其隩隅忽榮位於脫屣重其真也。故能使倦夫不愛其力。貧客不吝其財。蓋希冥益。非其迷也。至若仙術誕妄。源流久矣。韓終徐福始詐于秦邦。文成五利紹偽于漢國。敘控鶴弗克陵雲之實。言餐霞莫睹療飢之信。致有猱猿蜃蛤之論(曹植辯道論云。仙人者黨猱猿之屬。與世人得道化為仙人夫雉入海化為蛤。燕入海化為蜃。當其徘徊其翼差池。其羽猶自識也。忽然自投。神化體變乃更為魚鱉。豈復識翻翔林薄巢垣屋之娛乎。牛哀病而為虎逢其兄而噬之。若此者何貴于變化耶)繫風捕影之談。故棄實瓠者以非器也。廢石田者以難藝也。賤左道者以虛偽也。蓋撿實則積其所同究虛則集其所異。理符則世重。情詭則物違。故常事耳豈曰迷乎。卑道尊佛不亦可矣。而弗自知。爾盲四也。

外論曰。夫國以民為本。本固則邦寧。是以賜及育子之門。恩流孕婦之室。故子孫享祀世載不虧。雖至孝毀窮不令絕祀。故得國家富強天下昌盛。未聞人民雕盡家國可存。今佛教即不妻不娶。名為奉法。唯事早逝。號得涅槃。既闕長生之

【現代漢語翻譯】 現代漢語譯本： 百姓。如果勸說百姓依照你們的佛法修行，那就是不孝不恭。世上就會出現豺狼一樣的後代，沒有禮義廉恥。家裡生出忘恩負義的逆子，這是顯而易見的。那善於辨別稀有貨物的人，爲了採摘驪龍頷下的寶珠，不害怕九重深淵的危險；爲了尋求美麗的玉石，追逐藍田美玉，不畏懼多次探險的艱難。這是因為他們看重寶物的價值。而仰慕至高佛道的人，窺見佛法的門徑，就把世俗的權勢利益看得像鴻毛一樣輕微；進入佛法的堂奧，就輕視榮華富貴如同脫掉鞋子一樣。這是因為他們看重佛法的真實。所以能夠使疲憊的人不吝惜自己的力氣，貧窮的人不吝惜自己的錢財，是因為他們希望得到冥冥中的利益，而不是因為他們迷惑。至於仙術，荒誕虛妄，由來已久。韓終、徐福最初在秦國行騙，文成、五利在漢朝繼續造假。他們所說的駕鶴昇天，沒有能夠凌駕雲霄的實際；他們所說的餐霞服氣，沒有能夠治療飢餓的證據。以至於曹植在《辯道論》中說：『所謂仙人，不過是些猿猴之類。世人得道成仙，就像野雞入海變成蛤蜊，燕子入海變成蜃。當它們徘徊飛翔的時候，翅膀和羽毛還依稀可辨。忽然縱身投入水中，神形變化，就變成了魚鱉。哪裡還能記得在樹林中飛翔，在屋檐下築巢的快樂呢？牛哀生病變成了老虎，遇到他的哥哥就咬死了他。像這樣的變化，有什麼值得珍貴的呢？』這都是些繫住風、捕捉影子的空談。所以拋棄沒有實際用處的葫蘆，是因為它不能成為有用的器物；荒廢貧瘠的石田，是因為它難以耕種。鄙視左道旁門，是因為它的虛假不實。大凡考察實際，就能積累共同之處；探究虛妄，就會聚集不同之處。道理相符，就會被世人重視；情感怪異，就會被事物違背。所以這些都是平常的事情，哪裡能說是迷惑呢？貶低道教，尊崇佛教，不也是應該的嗎？而你卻不自知，你真是瞎了眼啊！

外道辯論說：國家以人民為根本，根本穩固，國家才能安寧。所以恩賜普及到生育子女的家庭，恩澤流向懷孕婦女的住所。因此子孫後代才能享受祭祀，世世代代不會斷絕。即使是極度孝順的人，如果窮困潦倒，也不會讓他斷絕祭祀。這樣才能使國家富強，天下昌盛。沒有聽說過人民凋敝殆盡，國家還能存在的。現在佛教不娶妻生子，名義上是奉行佛法，實際上是希望早點死去，號稱得到涅槃。既然缺少長生不

【English Translation】 English version: People. If you persuade the people to follow your Buddhist practices, it is unfilial and disrespectful. The world will produce offspring like jackals and wolves, devoid of propriety and righteousness. It is clear that ungrateful and rebellious children will be born into families. Those skilled at discerning rare goods do not fear the dangers of the ninefold abyss to pluck the pearl from the dragon's chin; those seeking beautiful jade pursue the jade of Lantian, undeterred by the perils of multiple expeditions. This is because they value the treasure. Those who admire the supreme Buddha-dharma, upon glimpsing the gateway to the Dharma, regard worldly power and gain as light as a feather; upon entering the depths of the Dharma, they disdain glory and position as if discarding shoes. This is because they value the truth of the Dharma. Therefore, they can cause the weary to not begrudge their strength, and the poor to not be stingy with their wealth, because they hope to gain unseen benefits, not because they are deluded. As for the arts of immortals, they are absurd and false, with a long history. Han Zhong and Xu Fu initially deceived the Qin state, while Wen Cheng and Wu Li continued the falsehood in the Han dynasty. Their claims of riding cranes to ascend to the clouds have no basis in reality; their claims of consuming clouds and qi have no evidence of curing hunger. As Cao Zhi said in 'On Discriminating the Dao': 'The so-called immortals are nothing more than apes. People attaining the Dao and becoming immortals are like pheasants entering the sea and transforming into clams, or swallows entering the sea and transforming into mirages. When they hover and fly, their wings and feathers are still discernible. Suddenly they plunge into the water, and their forms transform into fish and turtles. How can they remember the joy of flying in the forests and nesting under the eaves? Niu Ai fell ill and turned into a tiger, encountering his brother and biting him to death. What is so precious about such transformations?' These are all empty talks of tying the wind and catching shadows. Therefore, discarding the gourd that has no practical use is because it cannot become a useful vessel; abandoning the barren stony field is because it is difficult to cultivate. Despising the heterodox paths is because of their falseness and unreality. Generally, examining reality will accumulate commonalities; exploring falsehood will gather differences. If the principles align, they will be valued by the world; if the emotions are strange, they will be opposed by things. Therefore, these are all ordinary matters; how can they be called delusion? To belittle Daoism and venerate Buddhism, is that not appropriate? Yet you are unaware of this; you are truly blind!

The externalists argue: The state is founded on the people; when the foundation is solid, the state is at peace. Therefore, blessings extend to families that bear children, and grace flows to the homes of pregnant women. Thus, descendants can enjoy sacrifices, and the lineage will not be broken for generations. Even the most filial person, if impoverished, will not be allowed to have their sacrifices cease. Only in this way can the state be rich and strong, and the world prosperous. It has never been heard of that a state can survive when its people are depleted. Now, Buddhism does not marry or have children, nominally practicing the Dharma, but in reality hoping to die early, claiming to attain Nirvana. Since it lacks the means of long life,

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方。又無不死之術。斯一世之中家國空矣。俗人雖欲求福。不知形命以殘。競慕家安。豈覺宗禋久滅。可謂畏死而服茍吻。懼溺而赴長河。且天皇地皇之世。無佛而祚延。後趙後魏已來。有僧而運促。正由真偽混雜禮樂不調。世不能知。其迷五也。

內教為治本指五

內箴曰。夫澄神反性。入道之要門。絕情棄欲。登聖之遐本。故云道高者尚德弘者賞。以道傳神以德授聖。神聖相傳是謂良嗣。塞道之源伐德之根。此謂無後。非云棄欲為無後也。子不聞乎。昔何尚之言。釋氏之化無所不可。諒入道之教源。誠濟俗之稱首。夫行一善則去一惡。去一惡則息一刑。一刑息於家。則萬刑息於國。故知五戒十善為正治之本矣。又五戒修而惡趣減。十善暢而人天滋。人天滋則正化隆。惡趣衰而災害殄(正法念經云。人不持戒。諸天減少阿修羅盛善龍無力惡龍有力惡龍有力則降霜雹。非時暴風疾雨。五穀不登。疾疫兢起人民饑饉互。相殘害。若人持戒多。諸天增足威光。修羅減少惡龍無力善龍有力。善龍有力風雨順時。四氣和暢甘雨時降。谷稔豐登人民安樂。兵戎戢息疾疫不行)猶屏薪去草。益重而難彰。絕焰息煨。績微而易顯。且強骨弱氣。李叟之至談。實髓愛精。仙家之奧旨。今反謂淫慾為妙訓。妻子為化源。宗老

【現代漢語翻譯】 現代漢語譯本：此外，（他們）沒有長生不老的方法。這樣一來，這一輩子家國也就空虛了。世俗之人雖然想要追求幸福，卻不知道形體和壽命正在衰殘，競相羨慕家庭平安，哪裡察覺到宗廟祭祀長久斷絕。可以說是害怕死亡卻服用有毒的藥物，懼怕溺水卻奔向長河。況且在天皇、地皇的時代，沒有佛法而福祚綿延；後趙、後魏以來，有了僧侶反而國運衰敗。正是由於真假混雜，禮樂失調，世人不能明白，這是他們迷惑的第五點。

內教作為治理根本的五點：

內箴說：『澄澈精神，反歸本性，是進入佛道的關鍵途徑；斷絕情慾，拋棄慾望，是登上聖位的長遠根本。』所以說，『道行高深的人崇尚德行，德行弘大的人獲得獎賞。』以道來傳承精神，以德來傳授聖位，精神和聖位相互傳承，這叫做好的繼承人。堵塞道的源頭，砍伐德的根本，這叫做沒有後代。並不是說拋棄慾望就沒有後代啊。您難道沒聽說過嗎？過去何尚之說過，佛教的教化無所不能。確實是入道的教源，誠然是救濟世俗的首要。實行一件善事就去除一件惡事，去除一件惡事就平息一項刑罰，一項刑罰在家中平息，那麼萬項刑罰就在國家平息。所以知道五戒十善是正當治理的根本啊。而且，遵守五戒，惡道就會減少；弘揚十善，人道和天道就會興盛。人道和天道興盛，那麼正當的教化就會昌隆；惡道衰敗，那麼災害就會消滅（《正法念經》說：『人不持戒，諸天減少，阿修羅增多，善良的龍沒有力量，邪惡的龍有力量。邪惡的龍有力量，就會降下霜雹，出現不合時節的暴風疾雨，五穀不豐收，疾病競相發生，人民飢餓，互相殘害。如果人們持戒很多，諸天增加，威光顯赫，修羅減少，邪惡的龍沒有力量，善良的龍有力量。善良的龍有力量，風調雨順，四季和諧，甘雨及時降落，五穀豐收，人民安樂，兵戈止息，疾病不流行』）。就像遮蔽柴火去除野草一樣，（善行的）益處深重卻難以彰顯；斷絕火焰平息餘燼一樣，（惡行的）危害細微卻容易顯現。況且強壯骨骼，虛弱精氣，是李叟的精闢論談；珍惜精髓，愛護精氣，是仙家的奧妙宗旨。現在反而說淫慾是美妙的教訓，妻子是教化的源泉，宗廟

【English Translation】 English version: Furthermore, they have no art of immortality. Thus, in this one lifetime, their families and states become empty. Although common people desire to seek blessings, they do not know that their forms and lives are decaying. They compete to admire family peace, but how can they perceive that ancestral sacrifices have long been extinguished? It can be said that they fear death but take poisonous medicine, fear drowning but rush towards the long river. Moreover, in the eras of the Heavenly Sovereigns and Earthly Sovereigns, there was no Buddhism, yet blessings and prosperity were prolonged. Since the Later Zhao and Later Wei dynasties, there have been monks, but the fortunes have been hastened. It is precisely because truth and falsehood are mixed, and rituals and music are disordered, that the world cannot understand. This is the fifth point of their delusion.

The Five Points of Inner Teaching as the Basis of Governance:

The Inner Admonition says: 'To purify the spirit and return to one's nature is the essential path to entering the Dao (the Way). To sever emotions and abandon desires is the far-reaching foundation for ascending to sagehood.' Therefore, it is said, 'Those with high Dao value virtue, and those with great virtue receive rewards.' To transmit the spirit with the Dao and to bestow sagehood with virtue, the mutual transmission of spirit and sagehood is called a good successor. To block the source of the Dao and to cut down the root of virtue is called having no descendants. It is not that abandoning desires means having no descendants. Have you not heard of what He Shangzhi said in the past? The teachings of Shakya (釋氏) can do everything. It is indeed the source of entering the Dao and truly the foremost in aiding the world. To perform one good deed is to remove one evil deed, and to remove one evil deed is to quell one punishment. If one punishment is quelled in the family, then ten thousand punishments are quelled in the state. Therefore, know that the Five Precepts (五戒) and Ten Virtues (十善) are the foundation of righteous governance. Moreover, if the Five Precepts are cultivated, the evil realms will decrease; if the Ten Virtues are promoted, the realms of humans and gods will flourish. If the realms of humans and gods flourish, then righteous transformation will prosper; if the evil realms decline, then disasters will be extinguished (The Saddharma-smṛty-upasthāna Sūtra (正法念經) says: 'If people do not uphold the precepts, the gods will decrease, the Asuras (阿修羅) will increase, the good dragons will have no power, and the evil dragons will have power. If the evil dragons have power, they will send down frost and hail, untimely storms and torrential rains, the five grains will not ripen, diseases will arise in competition, and the people will be hungry and harm each other. If people uphold the precepts greatly, the gods will increase, their majestic light will be manifest, the Asuras will decrease, the evil dragons will have no power, and the good dragons will have power. If the good dragons have power, the wind and rain will be timely, the four seasons will be harmonious, sweet rain will fall in season, the grains will ripen abundantly, the people will be peaceful and happy, weapons will be put away, and diseases will not spread'). Just like shielding firewood and removing weeds, the benefits (of good deeds) are profound but difficult to manifest; just like extinguishing flames and quieting embers, the harms (of evil deeds) are subtle but easy to reveal. Moreover, strengthening bones and weakening qi (氣) is the profound discussion of Li Sou (李叟); cherishing essence and loving qi is the profound principle of the immortals. Now, on the contrary, they say that lust is a wonderful teaching and that wives and children are the source of transformation, ancestral temples

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而毀其言。敩仙而棄其術。且愛犬馬者貴其識恩。嫉梟鏡者惡其反噬。爾則警夜代勞功劣於犬馬。逆鱗反舌釁深於梟鏡雄虺。九首不其然乎。載鬼一車吁可畏也。且運祚修短雖曰天命。興替延促抑亦人符。故堯舜禹湯咸享嘉壽。桀紂幽厲無終永年。姬發履道而齡長。嬴政刑淫而祚短(陳思論。昔堯舜禹湯文武周召太公。並享百年之壽。七聖三賢並行道修政。聖治天下不足損神。賢宰一國不足勞思。是以各盡其天年。桀放鳴條紂死牧野。犬戎殺幽厲王不終周祚八百秦滅於二世。此時本無佛僧也)謨誥在目非曰虛談。豈無佛而祚延。有佛而運局。談何容易談何客易。惜哉吾子自貽伊戚良足嘆矣。昏若夜遊。爾盲五也。

外論曰。夫孝為德本。人倫所先。莫大之宗固惟恃怙。昊天之澤豈曰能酬。故生盡溫清之恭。終備墳陵之禮。今佛垂訓必令棄爾骸骨捐茲草野多出財賄營我塔廟。遂使愚夫惑亂廢茲典禮考妣棺柩曾無封樹之心(彈曰。觀夫上皇之世。不行殯葬之禮。始於堲周窀穸之事。故有藤緘槥櫝瓦掩虞棺。皆起于中古也暨周文之日。以骸骨暴露於野。因收而藏之始行葬禮故云。葬者藏也。欲人之所不見。是以夫子病篤。門人慾厚葬之孔子聞曰。吾其欺天乎當選不毛之地。不封不樹唯棘唯欒。言俯同末世行於葬禮。蓋

【現代漢語翻譯】 現代漢語譯本： 卻詆譭他們的言論，學習仙術卻拋棄他們的法門。況且喜愛犬馬的人，珍視它們知恩圖報；厭惡貓頭鷹和鏡子的人，憎恨它們反噬。你整夜警戒代替人勞作，功勞還不如犬馬；違逆之罪，反駁之舌，禍患比貓頭鷹和鏡子、毒蛇還深。難道不是像長著九個腦袋一樣危險嗎？用車載著鬼，唉，真是可怕啊！況且國運的長短，雖然說是天命，但興盛衰敗、延續或衰落，也與人的行為相符。所以堯、舜、禹、湯都享有美好的壽命，桀、紂、幽王、厲王都沒有長久的壽命。周武王姬發遵循正道而長壽，秦始皇嬴政施行暴政而短命（陳思論中說：『從前的堯、舜、禹、湯、文王、武王、周公、召公、太公，都享有一百歲的壽命。這七位聖人和三位賢人，都奉行正道，治理國家。聖人治理天下，不會損耗精神；賢人治理一國，不會勞累心思。因此他們都能盡享天年。桀被放逐到鳴條，紂死於牧野，犬戎殺了周幽王和周厲王，周朝的國運沒有達到八百年，秦朝在二世而亡。』那個時候本來就沒有佛僧）。前代的訓誡還在眼前，不是虛假的談論。難道是沒有佛的時候國運就延續，有佛的時候國運就衰敗嗎？這種話怎麼能輕易說出口，怎麼能隨便議論呢？可悲啊，你自己給自己招來憂愁，實在令人嘆息。昏聵得像在黑夜裡遊蕩，你真是瞎了眼啊！ 外道辯論說：『孝道是德行的根本，是人倫的首要。最重大的依靠莫過於父母，昊天般的恩澤哪裡能夠報答？所以在父母生前要盡到噓寒問暖的恭敬，死後要完備墳墓祭祀的禮儀。現在佛教宣揚教義，一定要讓人拋棄自己的骸骨，丟棄在荒郊野外，拿出大量的錢財來營建佛塔寺廟。於是使得愚昧的人迷惑混亂，廢棄了這些典禮，對已故父母的棺材墳墓，都沒有封土植樹的心意。』（反駁說：『考察上古時代，沒有實行殯葬的禮儀，開始於堲周的墓穴之事。所以有藤條捆紮棺材，用瓦片遮蓋虞棺，都是從中古時期開始的。到了周文王的時候，因為看到骸骨暴露在野外，於是收斂起來埋葬，才開始實行葬禮，所以說，埋葬就是藏起來，想要不讓人看見。因此孔子病重的時候，弟子想要厚葬他，孔子聽了說：『我難道要欺騙上天嗎？』應當選擇不長草木的地方，不封土，不植樹，只種荊棘和欒樹。』這說明孔子也順應末世的風俗，實行了葬禮。』）

【English Translation】 English version: Yet they slander their words, learning the ways of immortals while abandoning their methods. Moreover, those who love dogs and horses value their gratitude; those who hate owls and mirrors detest their retaliation. You, who guard the night and labor in place of others, your merit is inferior to that of dogs and horses; your rebellious nature and slanderous tongue are more dangerous than owls, mirrors, and venomous snakes. Is it not as perilous as having nine heads? Carrying a cartload of ghosts, alas, how dreadful! Furthermore, the length of a nation's fortune, though said to be determined by fate, the rise and fall, extension and decline, are also in accordance with human actions. Therefore, Yao, Shun, Yu, and Tang all enjoyed blessed longevity, while Jie, Zhou, You, and Li had no lasting years. Ji Fa (King Wu of Zhou) followed the righteous path and lived long, while Ying Zheng (Qin Shi Huang) practiced tyranny and his dynasty was short-lived (Chen Si's Discourse states: 'In the past, Yao, Shun, Yu, Tang, Wen, Wu, the Duke of Zhou, the Duke of Shao, and the Grand Duke all enjoyed a hundred years of life. These seven sages and three worthies all practiced the Way and governed the state. A sage governing the world does not diminish his spirit; a worthy governing a country does not weary his mind. Therefore, they all lived out their natural lifespan. Jie was exiled to Mingtiao, Zhou died at Muye, the Quanrong killed King You and King Li, the Zhou dynasty did not reach eight hundred years, and the Qin dynasty perished in the second generation.' At that time, there were no Buddhist monks). The admonitions of the past are before our eyes, not empty talk. Is it that without the Buddha, the nation's fortune extends, and with the Buddha, the nation's fortune declines? How can such words be spoken lightly, how can they be casually discussed? Alas, you bring sorrow upon yourself, truly lamentable. You are as blind as wandering in the night, you are truly blind! The externalists argue: 'Filial piety is the root of virtue, the foremost of human relationships. The greatest reliance is on one's parents, how can one repay the grace of Hao Tian (Heaven)? Therefore, in life, one must exhaust the respect of warmth and coolness, and in death, one must prepare the rites of tombs and sacrifices. Now, Buddhism preaches doctrines that require people to abandon their bones, discard them in the wilderness, and spend vast amounts of wealth to build pagodas and temples. This leads ignorant people to be confused and disordered, abandoning these rites, and having no intention of sealing the graves of their deceased parents with earth and planting trees.' (The refutation says: 'Examining the era of the ancient emperors, there were no funeral rites, which began with the burial chambers of Ji Zhou. Therefore, there were coffins bound with rattan, covered with tiles, and temporary coffins, all of which originated in the middle ages. By the time of King Wen of Zhou, because he saw bones exposed in the wilderness, he collected and buried them, and then began to practice funeral rites, so it is said that burial is concealment, wanting people not to see. Therefore, when Confucius was seriously ill, his disciples wanted to give him a grand burial, and Confucius heard this and said: 'Am I to deceive Heaven?' One should choose a place where no grass grows, not sealing the earth, not planting trees, only planting thorns and trees.' This shows that Confucius also conformed to the customs of the latter ages and practiced funeral rites.')

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未能免俗)戎狄屍靈翻盡雕莊之妙。且神不享非其族。物不祀非其先。不敬其親而敬他人。其此謂矣。且水葬火葬風俗不同。埋屍露屍鄉邦本異。捨己徇。他用為求福。豈知土壤斯異。各自而然。世不能知。其迷六也。

內箴忠孝無違指六

內箴曰。導啞聾者必俯仰而指撝。啟愚滯者亦提耳而舉掌。夫人倫本于孝敬。孝敬資于產生。故云。非父母不生。非聖人不立。非聖者無法。非孝者無親。此則產生之義通。師親之情顯。故顏回死。顏路請子之車。孔子云。回也視余猶父余不得視回猶子。蓋其義也。且愛敬之禮異容不出於二理。賢愚之性殊品無越於三階。故生則孝養無違。死則葬祭以禮。此禮制之異也。小孝用力。中孝用勞。大孝不匱。此性分之殊也。比夫釋教其義在焉。至如灑血焚軀之流。寶塔仁祠之禮。亦敬始慎終之謂也。暨于輪王八萬釋主三千(阿育王經云。王殺八萬四千宮人。夜聞宮中有哭聲。王悔為造八萬四千塔。今此震旦亦有在者。釋提桓因天上造三千偷婆)竭溟海而求珠。凈康衢而徙石。蓋勞力也。總群生為己任。等含氣于天屬。棲遑有漏之壞。負荷無賴之儔。蓋勞心也。回軒實相之域。凝神寂照之場。指泥洹而長歸。乘法身而遐覽。斯不匱之道也。暨乃母氏降天。剖金棺而演句。父王

【現代漢語翻譯】 現代漢語譯本：未能免俗，戎狄的屍體靈魂翻騰，雕琢的巧妙之處盡失。況且神不享用非本族之人的祭祀，物不祭祀非自己祖先的。不尊敬自己的父母卻尊敬他人，說的就是這種情況。而且水葬、火葬風俗不同，埋屍、露屍在鄉土觀念上原本就存在差異。捨棄自己的習俗而遵循他人的，用以求福，哪裡知道土壤風俗各不相同，各自有各自的道理。世人不能明白這些，這是第六種迷惑。

內箴忠孝，無違背的第六條準則

內箴說：引導又聾又啞的人，必須俯身用手勢指點。啓發愚笨遲鈍的人，也要揪著耳朵，舉起手掌來教導。人倫的根本在於孝敬，孝敬來源於父母的養育。所以說：沒有父母就沒有生命，沒有聖人就沒有立身之本，沒有聖人就沒有法則，不孝順的人就沒有親人。這就是產生之義相通，師長親人之情顯現。所以顏回死了，顏路請求用孔子的車子來安葬。孔子說：『顏回看待我如同父親一樣，我卻不能把他看作兒子。』大概就是這個道理。而且愛和敬的禮節，不同的儀容都離不開這兩個道理。賢能和愚笨的本性，不同的品級沒有超出三個等級。所以活著的時候要孝順供養，不要違背禮法；死了之後要按照禮儀安葬祭祀。這是禮制的差異。小孝在於出力，中孝在於勞作，大孝在於永不懈怠。這是性情的不同。相比佛教，它的意義也包含在其中。至於灑血焚身之類，建造寶塔、設立仁祠的禮儀，也是敬始慎終的意思。以及輪王八萬，釋迦牟尼佛主三千（《阿育王經》記載：阿育王殺了八萬四千宮人，夜裡聽到宮中有哭聲，阿育王后悔，於是建造了八萬四千座佛塔。現在震旦也有這些佛塔存在。《釋提桓因經》記載天上建造了三千偷婆），竭盡大海去尋找寶珠，清理乾淨道路而搬遷石頭，這是勞力。把所有眾生的責任都承擔在自己身上，把所有有氣息的生命都看作是天上的眷屬，居住在有缺陷的房屋裡，揹負著無所依靠的同伴，這是勞心。迴歸到真實的境界，凝神于寂靜光照的場所，指向涅槃而長久歸宿，乘坐法身而遠大觀覽，這是永不懈怠的道路。以及母親從天上降臨，剖開金棺材而宣講佛法，父親……

【English Translation】 English version: Unable to avoid vulgarity, the corpses and spirits of the Rong and Di tribes churn, and the subtlety of carving is lost. Moreover, gods do not enjoy sacrifices from those not of their clan, and objects are not sacrificed to those who are not their ancestors. To respect others while not respecting one's own parents is what this refers to. Furthermore, water burial and cremation customs differ, and burying corpses and exposing corpses have inherent differences in local customs. Abandoning one's own customs to follow others in order to seek blessings, how can one know that soil customs vary and each has its own reasons? People cannot understand these, and this is the sixth delusion.

Inner Admonitions on Loyalty and Filial Piety, Sixth Guideline Without Violation

The Inner Admonition says: To guide the deaf and mute, one must bend down and point with gestures. To enlighten the foolish and dull, one must also pull their ears and raise one's palm to instruct them. The foundation of human relations lies in filial piety and respect, and filial piety and respect come from the nurturing of parents. Therefore, it is said: 'Without parents, there is no life; without sages, there is no foundation; without sages, there are no laws; without filial piety, there are no relatives.' This is the understanding of the meaning of creation, and the affection between teachers and parents is revealed. Therefore, when Yan Hui died, Yan Lu requested to use Confucius's carriage for burial. Confucius said, 'Yan Hui regarded me as a father, but I could not regard him as a son.' This is probably the reason. Moreover, the etiquette of love and respect, different appearances cannot deviate from these two principles. The nature of the wise and the foolish, different grades do not exceed three levels. Therefore, when alive, one should be filial and provide for one's parents without violating the law; after death, one should bury and sacrifice according to etiquette. This is the difference in etiquette. Small filial piety lies in exerting effort, medium filial piety lies in labor, and great filial piety lies in never being exhausted. This is the difference in nature. Compared to Buddhism, its meaning is also contained within it. As for things like sprinkling blood and burning the body, the rituals of building pagodas and establishing benevolent shrines are also about respecting the beginning and being cautious to the end. As well as the eighty thousand wheel kings, and the three thousand Shakyamuni Buddhas (The Ashoka Sutra says: King Ashoka killed eighty-four thousand palace women, and at night he heard crying in the palace. King Ashoka regretted it, so he built eighty-four thousand pagodas. Now there are also these pagodas in China. The Shakra Devanam Indra Sutra says that three thousand stupas were built in heaven), exhausting the sea to find pearls, cleaning the streets and moving stones, this is labor. Taking the responsibility of all living beings upon oneself, regarding all beings with breath as heavenly relatives, dwelling in leaky houses, bearing the burden of helpless companions, this is mental labor. Returning to the realm of true reality, concentrating on the place of silent illumination, pointing to Nirvana for a long return, riding the Dharma body for a distant view, this is the path of never being exhausted. And when the mother descended from heaven, she opened the golden coffin and preached the Dharma, the father...

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即世。執寶床而送終(智度論云。凈飯王終。佛自執繩床一腳至阇維處。示於後世一切眾生報生養之恩)孝敬表儀茲亦備矣。教棄骸骨從何而至哉。且經勸尸陀普施飛走。意存宿債冀免將來。不若莊周非末代厚葬失禮之本。而云螻蟻何親禽獸何疏。生既以身為逆旅。死當以天地為棺槨。還依上古不許埋藏嫌物。輕生重死之弊也。求仙道者或負笈從師擔簦遠岳披蘿緝蕙鳥申熊經。金灶罕成玉華難覯。凝髓化骨空致斯談。載霓憑螭未睹其實。或捐骸地胇喪骨天臺。生闕䒱養之恩。死無冥益之利。例心危於庶物。邪網掛于群生。九族延毀正之殃。六親招罔聖之業。攀危據朽諒足寒心傲然不懼何愚之甚。爾盲六也。

外論曰。夫華夷語韻不同。然佛經稱釋迦牟尼者此是胡語。此土翻譯乃曰能儒。能儒之名位卑周孔。故沒其能儒之劣名。而存釋迦之戎號所言阿耨多羅三藐三菩提者。漢言阿無也。耨多羅。上也。三藐三。正遍知也。菩提道也。此土先有無上正真之道老莊之教胡法無以為異。故不翻譯。又菩薩摩訶薩者。漢言大善心眾生。此名下劣非為上士。掩其鄙稱亦莫有翻。凡不譯之流。其例如是。曚覆世俗惑亂物心。然厭舊尚新。流蕩之常弊。惡同好異。恒俗之鄙情。是以邯鄲有匍匐之賓。弱喪有忘歸之客。世不能知。

【現代漢語翻譯】 現代漢語譯本： 這就是世俗的做法。握著珍貴的床榻來送終（《智度論》說：『凈飯王去世時，佛陀親自執持繩床的一腳，送到荼毗之處，以此向後世一切眾生展示報答生養之恩』），孝敬的禮儀也算完備了。但教導人們拋棄骸骨的說法又是從哪裡來的呢？而且佛經勸導將屍體佈施給飛禽走獸，意思是償還宿世的債務，希望免除將來的惡報。這還不如莊周，他認為末世厚葬是失禮的根本，並說螻蟻和人有什麼親疏之分，禽獸和人又有什麼遠近之別。活著的時候就把身體當作旅館，死了就應當把天地當作棺槨。還是依照上古的習俗，不允許埋藏任何東西，這是輕視生命而重視死亡的弊端啊。那些求仙道的人，有的揹著書箱跟隨老師，挑著行李遠赴名山，披著藤蘿，採集蕙草，像鳥一樣伸頸，像熊一樣攀援。鍊金的爐灶很少成功，美麗的玉石難以尋覓。凝結精髓，變化骨骼，不過是空談罷了。駕著彩虹，騎著螭龍，從未見過真實的情況。有的人把屍體拋棄在荒野，或者把骨灰撒在天臺山上。活著的時候沒有得到奉養的恩情，死了也沒有冥界的利益。他們的心思比普通人還要危險，邪惡的羅網掛在眾生的身上。使整個家族遭受毀滅正道的災殃，使所有的親人招致違背聖業的惡果。攀援危巖，依靠朽木，實在令人膽寒，卻傲慢而不懼怕，真是愚蠢至極。你們真是瞎了眼啊！

外道理論說：華夏和夷狄的語言韻律不同。然而佛經中稱呼釋迦牟尼（釋迦牟尼，Sakyamuni，意為能仁、能儒、能寂）的，這是胡語。在漢地的翻譯是『能儒』。『能儒』的名位比周公、孔子還低，所以隱沒了他『能儒』的低劣名號，而保留了『釋迦』這個外族的稱號。所說的阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，Anuttara-samyak-sambodhi，意為無上正等正覺）的意思，用漢語來說，『阿』是『無』的意思，『耨多羅』是『上』的意思，『三藐三』是『正遍知』的意思，『菩提』是『道』的意思。漢地原先就有『無上正真之道』，就是老莊的教義，胡人的佛法沒有什麼不同，所以不翻譯。還有，菩薩摩訶薩（菩薩摩訶薩，Bodhisattva-Mahasattva，意為大菩薩）的意思，用漢語來說是『大善心眾生』。這個名稱低劣，不是對上等人士的稱呼，所以掩蓋了它鄙俗的稱謂，也沒有翻譯。凡是不翻譯的，情況就是這樣。矇蔽世俗，迷惑擾亂人們的心智。然而喜新厭舊，是流蕩的常態弊病；厭惡相同，喜好不同，是庸俗的鄙陋情感。因此邯鄲有學人匍匐而行的客人，年幼喪失志向的有忘記回家的旅客。世人不能明白這些道理。

【English Translation】 English version: This is the way of the world. Holding the precious bed to see the deceased off (the Mahaprajnaparamita-sastra says: 'When King Suddhodana passed away, the Buddha himself held one foot of the rope bed and carried it to the cremation site, showing all sentient beings in later generations the gratitude for the kindness of birth and nurture'), the rituals of filial piety are considered complete. But where does the teaching of abandoning the remains come from? Moreover, the Buddhist scriptures advise giving the corpse to birds and beasts, meaning to repay past debts, hoping to avoid future retribution. This is not as good as Zhuang Zhou, who believed that lavish burials in later generations were the root of impropriety, and said, 'What difference is there between ants and humans, or between birds and beasts?' When alive, treat the body as an inn; when dead, treat heaven and earth as a coffin. Still follow the ancient customs, not allowing anything to be buried, which is the drawback of valuing death over life. Those who seek the path of immortality, some carry books and follow teachers, carrying luggage to distant mountains, wearing vines and gathering fragrant herbs, stretching their necks like birds, climbing like bears. The alchemical furnace rarely succeeds, and beautiful jade is hard to find. Congealing marrow and transforming bones are just empty talk. Riding on rainbows and dragons, one has never seen the reality. Some abandon corpses in the wilderness, or scatter ashes on Mount Tiantai. When alive, they did not receive the kindness of being cared for; when dead, they have no benefit in the underworld. Their minds are more dangerous than ordinary people, and evil nets hang on sentient beings. It causes the entire family to suffer the calamity of destroying the righteous path, and causes all relatives to incur the evil consequences of violating the sacred work. Climbing dangerous cliffs and relying on rotten wood is truly chilling, yet they are arrogant and unafraid, which is extremely foolish. You are truly blind!

The externalist theory says: The languages and rhymes of China and the barbarians are different. However, in the Buddhist scriptures, Sakyamuni (Sakyamuni, meaning 'capable sage' or 'capable recluse') is a barbarian term. The translation in the Han region is 'Nengru'. The position of 'Nengru' is lower than that of the Duke of Zhou and Confucius, so they concealed his inferior name of 'Nengru' and retained the barbarian title of 'Sakya'. What is said as Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unexcelled, right, and perfect enlightenment'), in Chinese, 'A' means 'no', 'Nuttara' means 'supreme', 'Samyak-sam' means 'right and universal knowledge', and 'Bodhi' means 'path'. The Han region originally had the 'supreme and true path', which is the teaching of Lao-Zhuang, and the barbarian's Buddhism is no different, so it is not translated. Also, Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, meaning 'great bodhisattva'), in Chinese, means 'sentient beings with great good minds'. This name is inferior and not a term for superior people, so they concealed its vulgar name and did not translate it. All those that are not translated are like this. They obscure the world and confuse people's minds. However, being tired of the old and valuing the new is a common flaw of wandering; disliking the same and liking the different is a vulgar emotion of the common people. Therefore, in Handan, there are guests who crawl and walk, and those who lose their ambitions at a young age are travelers who forget to return home. The world cannot understand these principles.

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其迷七也。

內三寶無翻指七

內箴曰。夫名無得物。蓋謂實賓。豈以順世假談格玄聖之優劣。夫荀家以首名質。仲氏將山制名。山高於丘。仲仁未弘夫子。首總于耳。荀德不逮老聃。能儒之名。何容遂卑周孔。然釋迦之號。義含多種。遍能貫于萬德。不可以仁偏訓通。仁絕於四句。安得將能定翻述者。事不得已。強復存其舊號耳。又言。道家舊有正遍知。道與菩提不異者。信是正教流后偽竊此名。覈實尋源豈得斯號。夫上法高勝道義清通。正實翻邪真由反偽。今符書咒詛不可謂正。薰蕕混雜不可謂真(道士畏鬼章符云。左佩太極章。右帶昆吾鐵指日。即停輝擬鬼千里血造黃神越章殺鬼。又造赤章法亦殺人)守雌羨下非名為上(老云。莫若守雌。又云。道性近水)鉗口膠目安得稱道(莊子云。膠離朱之目鉗楊墨之口)猶春鳥轉哢。或似於歌。鳥無能歌之實。秋蟲蠹木或近於字。蟲闕解字之真。名實斯濫蓋此之謂也。又疑菩薩不翻。茲謬益甚。書云上聖達于鴻螟。皆有蟲稱。經言。多足二足如來最尊。然蜫蟄通於含靈。眾生豈越凡聖。大心之稱非為下劣。子雖洗垢求疵。無損南威之麗。捧心敩疾。未變西施之妍。當更為爾陳其指掌。釋迦是佛顯名。菩提是法尊稱。菩薩為僧導首。三寶勝號。譯人存其本名。

【現代漢語翻譯】 現代漢語譯本： 他們迷惑于這七件事。

內部三寶無需翻譯的七個理由

內部箴言說：『名稱本身並不能獲得事物。』這指的是真實的賓體。怎麼能用順應世俗的虛假言談來評判玄聖的優劣呢？荀子以『首』來命名事物，仲尼用山的高度來制定名稱。山高於土丘，仲尼的仁義尚未弘揚夫子的思想；『首』統領于耳朵，荀子的德行不及老聃。儒家的名號，怎麼能因此就貶低周公和孔子呢？然而，『釋迦』（Sakya，能仁）這個名號，其含義包含多種，普遍能夠貫穿萬德，不能用片面的『仁』來解釋通達。仁義超越了四句的範疇，怎麼能用『能』來確定翻譯者呢？事情不得已，只好勉強保留其舊有的名號罷了。又說，道家舊有『正遍知』（Samyak-saṃbuddha，如實正遍知），認為道與菩提（Bodhi，覺悟）沒有區別，這確實是正教流傳后，有人虛偽地竊取了這個名號。覈實情況，追尋根源，怎麼能得到這個名號呢？上面的佛法高妙殊勝，道義清凈通達，『正』是用來翻譯『邪』，『真』是用來反對『偽』。如今的符書咒詛不能稱之為『正』，薰草和蕕草混雜在一起不能稱之為『真』（道士畏懼鬼神，在符箓上寫道：『左佩太極章，右帶昆吾鐵指，立即停止光輝，用鬼的千里血來製造黃神越章來殺死鬼神。』又製造赤章的法術也用來殺人）。崇尚陰柔，羨慕卑下的行為不能稱之為『上』（老子說：『最好是守住陰柔。』又說：『道的性質接近於水』）。鉗住嘴巴，用膠水粘住眼睛，怎麼能稱之為『道』呢？（莊子說：『用膠水粘住離朱的眼睛，用鉗子鉗住楊朱和墨子的嘴巴』）。就像春天的鳥兒囀鳴，或許類似於唱歌，但鳥兒沒有真正唱歌的實力；秋天的蟲子蛀蝕木頭，或許接近於文字，但蟲子缺少理解文字的真諦。名與實如此地混淆，說的就是這種情況。又懷疑菩薩（Bodhisattva，菩提薩埵）不翻譯，這種錯誤更加嚴重。書上說，上聖通達于細小的蚊蟲，都有昆蟲的稱謂。經書上說：『多足的、二足的眾生中，如來最為尊貴。』然而，昆蟲蟄伏也通於有情眾生，眾生怎麼能超越凡人和聖人呢？『大心』的稱謂並非是低劣的。即使有人洗去污垢來尋找瑕疵，也無法減損南威的美麗；有人捧著心來模仿疾病，也無法改變西施的容顏。我應當再為你陳述其中的要點：『釋迦』是佛的顯明名號，『菩提』是法的尊稱，『菩薩』是僧的引導者。三寶的殊勝名號，翻譯的人保留了其本來的名稱。

【English Translation】 English version: They are deluded by these seven things.

Seven Reasons Why the Inner Three Jewels Should Not Be Translated

The Inner Admonition says: 'A name itself cannot obtain the thing.' This refers to the real entity. How can one use false worldly talk to judge the superiority or inferiority of profound sages? Xunzi used 'head' to name things, and Zhongni (Confucius) used the height of a mountain to establish names. A mountain is higher than a mound, and Zhongni's benevolence has not yet promoted the ideas of Master Kong (Confucius); 'head' governs the ears, and Xunzi's virtue is not as good as Lao Dan (Laozi). How can the name of Confucianism be used to belittle the Duke of Zhou and Confucius? However, the name 'Sakya' (釋迦, meaning 'capable and benevolent') contains multiple meanings and can universally penetrate myriad virtues. It cannot be explained as simply 'benevolence.' Benevolence transcends the scope of the four phrases, so how can one use 'capable' to determine the translator? Since it is unavoidable, one can only reluctantly retain its old name. It is also said that the Daoists formerly had 'Samyak-saṃbuddha' (正遍知, meaning 'right and universal knowledge'), believing that Dao and Bodhi (菩提, meaning 'enlightenment') are no different. This is indeed a false appropriation of the name after the correct teachings were spread. Verifying the facts and tracing the source, how could one obtain this name? The above Dharma is sublime and superior, and the meaning of Dao is pure and clear. 'Right' is used to translate 'evil,' and 'truth' is used to oppose 'falsehood.' Today's talismans and curses cannot be called 'right,' and sweet wormwood mixed with stinking artemisia cannot be called 'true' (Daoists fear ghosts and write on talismans: 'Wearing the Taiji badge on the left and the Kunwu iron finger on the right, immediately stop the radiance and use the ghost's thousand miles of blood to create the Huangshen Yue Zhang to kill ghosts.' The magic of creating the red badge is also used to kill people). Praising femininity and admiring inferiority cannot be called 'superior' (Laozi said: 'It is best to guard femininity.' He also said: 'The nature of Dao is close to water'). Clamping the mouth and gluing the eyes, how can one claim to be 'Dao'? (Zhuangzi said: 'Glue the eyes of Li Zhu and clamp the mouths of Yang Zhu and Mozi'). It is like the chirping of birds in spring, perhaps similar to singing, but birds do not have the true ability to sing; the worms that bore into wood in autumn are perhaps close to writing, but the worms lack the true understanding of writing. The confusion of name and reality is what this refers to. Furthermore, suspecting that Bodhisattva (菩薩, meaning 'enlightenment being') should not be translated is an even greater mistake. The book says that the supreme sage understands even the smallest mosquitoes, and they all have the name of insects. The scriptures say: 'Among the many-legged and two-legged beings, the Tathagata is the most honored.' However, insects also communicate with sentient beings, so how can sentient beings transcend ordinary people and sages? The title of 'great mind' is not inferior. Even if someone washes away dirt to find flaws, it cannot diminish the beauty of Nanwei; someone holding their heart to imitate illness cannot change the beauty of Xishi. I should further explain the key points to you: 'Sakya' is the manifest name of the Buddha, 'Bodhi' is the honorable name of the Dharma, and 'Bodhisattva' is the leader of the Sangha. The excellent names of the Three Jewels are retained in their original names by the translators.

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非如朱門玉柱之讖。陽父陰母之謠(黃書云。開命門抱真人嬰回龍虎戴三五七九天羅地網開朱門進玉柱陽思陰母白如玉陰思陽父手摩捉)號馬屎為靈新。呼口唾為玉液(呼叩齒為天鼓。嚥唾為醴泉。馬屎為靈薪老鼠為玉璞出上清經)事鄙而怯彰。辭穢而難顯。猶靈鳳以容德希睹。鼢鼠以丑懼潛形。雖隱質事同嗤妍異矣。冥焉不知。爾盲七也。

外論曰。夫聖人應化隨方接引。在胡則禿髮露頂。處漢則端委搢紳。此華夷之常形。非教方之勝負。若佛茍令去茲冠冕皂服披緇。棄我華風遠同胡俗。則不能兼通冠冕。便是智力不周。何謂隨方現形而為設教。茍若不能。則佛自是天竺之胡神。非中華之大聖。豈有禿髮之訓施於正國。若漢學胡形。剪髮便名事佛。則應胡習漢法著巾亦為奉道。是知露頂括髮鄉俗不同。嗟乎士民用為修善。可謂貴鄰室之弊襜。賤自家之黼黻。世不能知。其迷八也。

內異方同制八

內箴曰。夫至道應運無方。聖賢乘機引物。子居九夷不患其陋。禹入裸國欣然解裳。姬伯適越而文身。武靈順世而胡服。雖復筌蹄異術。而魚兔之功齊矣。況變俗緘心毀形結志。去簪纓以會道。棄鬚髮以修真。聖制不徒其有致矣。但仁義變於三游。盜跖資於五善。聖教綿遠。終使鼠璞濫名(劉子云。周人

【現代漢語翻譯】 現代漢語譯本：不像那些將硃紅色大門和玉柱作為預兆的說法，也不像陽父陰母的謠言（《黃書》中說：『開啟命門，擁抱真人嬰兒，迴旋龍虎，頭戴三五七九天羅地網，打開硃紅色大門，進入玉柱，陽思念陰母白如玉，陰思念陽父手摩挲』），竟然把馬糞叫做靈驗的新柴，把口水叫做玉液（呼喚叩齒為天鼓，嚥唾沫為醴泉，馬糞為靈薪，老鼠為玉璞，出自《上清經》）。事情既鄙俗又害怕被揭穿，言辭既污穢又難以顯揚。就像靈鳳因為容貌品德高尚而罕見，鼢鼠因為醜陋可憎而隱藏形跡一樣。雖然隱藏的本質相同，但人們對它們的嘲笑和讚美卻大相逕庭。你們這些愚昧無知的人啊，真是瞎了眼！ 外道辯論說：聖人應時應勢，隨著不同的地方採取不同的引導方式。在胡人那裡就剃髮露頂，在漢人這裡就穿戴整齊的官服。這是華夷之間常見的形態差異，而不是教義上的優劣勝負。如果佛教一定要去掉我們的冠冕皂服，披上僧袍，拋棄我們的華夏風俗，去效仿胡人的習俗，那就不能兼顧冠冕制度，就是智力不夠周全。這還怎麼能說是隨著不同的地方顯現不同的形態來設教呢？如果不能這樣做，那麼佛就只是天竺的胡神，而不是中華的大聖人。難道有剃髮的教義可以在正統的國家推行嗎？如果漢人學習胡人的樣子，剪了頭髮就叫做信佛，那麼胡人也應該學習漢人的方法，戴上頭巾才算是奉道。由此可知，露頂和剃髮只是鄉俗不同而已。唉，士人百姓卻用它來修善，這真是看重鄰居家的破爛圍裙，輕賤自己家的精美禮服啊！世人不能明白這個道理，真是太迷惑了！ 內異方同制八 內箴說：至高的道執行變化沒有固定的方式，聖賢抓住時機引導萬物。孔子居住在九夷之地，不擔心那裡的簡陋；禹進入裸體之國，欣然脫下衣服。周文王的兒子到了越國就紋身，趙武靈王順應世俗就穿胡服。雖然捕魚的筌和捕兔的蹄這些方法不同，但是得到魚和兔子的功用卻是一樣的。更何況改變習俗，約束內心，毀壞形體，堅定志向，捨棄官位來會合于道，拋棄鬚髮來修養真性。聖人的制度不是沒有道理的。但是仁義在三游之地發生了變異，盜跖也利用了五善。聖人的教化源遠流長，最終使得老鼠和璞玉一樣被濫用名號（劉子說：周人

【English Translation】 English version: It is not like the prophecies of vermilion gates and jade pillars, nor like the ballads of 'yang father, yin mother' (The Yellow Book says: 'Open the Gate of Life, embrace the True Man Infant, revolve the Dragon and Tiger, wear the Three, Five, Seven, Nine Heavenly Nets, open the vermilion gate, enter the jade pillar, yang thinks of yin mother white as jade, yin thinks of yang father, hand caressing'). They even call horse manure 'efficacious new fuel' and saliva 'jade liquid' (Calling and knocking teeth is the Heavenly Drum, swallowing saliva is the Sweet Spring, horse manure is efficacious fuel, rats are jade in the rough, from the Scripture of Highest Clarity). The matter is both vulgar and fearful of exposure, the words are both filthy and difficult to reveal. It is like the spirit phoenix, rarely seen because of its virtuous appearance, and the mole rat, hiding its form because of its ugly fear. Although the hidden essence is the same, the ridicule and praise for them are vastly different. You ignorant people, you are truly blind! The externalists argue: The sage responds to transformation and adapts to guidance according to the place. In the land of the Hu (non-Chinese), they shave their heads and expose their crowns; in the land of the Han (Chinese), they wear proper official attire. This is a common difference in form between the Hua (Chinese) and the Yi (barbarians), not a matter of superiority or inferiority in doctrine. If Buddhism insists on removing our crowns and dark robes, donning monastic robes, abandoning our Chinese customs, and imitating the customs of the Hu, then it cannot accommodate the crown system, which means its wisdom is not comprehensive. How can it be said to manifest different forms according to different places to establish teachings? If it cannot do this, then the Buddha is merely a Hu deity from Tianzhu (India), not a great sage of China. How can a doctrine of shaving the head be promoted in a proper country? If Han people learn the ways of the Hu and cutting hair is called believing in Buddhism, then the Hu should also learn the methods of the Han and wearing a turban should be considered serving the Dao. From this, it can be known that exposing the crown and shaving the head are merely different local customs. Alas, scholars and commoners use it to cultivate goodness, truly valuing the tattered apron of the neighbor's house and despising the exquisite ceremonial robes of their own! The world cannot understand this principle, it is truly迷(mi) (deluded)! Internal - Different Places, Same System, Eight The internal admonition says: The supreme Dao operates and transforms without fixed methods, and sages seize opportunities to guide all things. Confucius lived in the land of the Nine Yi (barbarians) and did not worry about its simplicity; Yu entered the Naked Country and gladly took off his clothes. The son of King Wen of Zhou tattooed his body when he went to the state of Yue, and King Wuling of Zhao conformed to the world and wore Hu clothes. Although the fish trap and the rabbit snare are different techniques, the function of obtaining fish and rabbits is the same. Moreover, changing customs, restraining the mind, destroying the form, and strengthening the will, abandoning official positions to unite with the Dao, and discarding hair to cultivate true nature. The sage's system is not without reason. However, benevolence and righteousness changed in the Three You lands, and Robber Zhi also utilized the Five Virtues. The sage's teachings are far-reaching, and ultimately cause rats and jade in the rough to be abused in name (Liu Zi said: The Zhou people

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謂死鼠為玉璞)玄化幽微。遂令雞鳳混質(文子云。楚人以山雞為鳳)故九十五種騰翥于西戎。三十六部淆亂于東國。至如優婁佉子之論。衛世師主之經(涅槃云衛世師論也)吉頭夷羅之仙(火仙外道名吉波頭水仙外道名夷叔羅)末伽阇夜之道(若提子斷見外道也)或托水火而要聖。憑日月而敩神。執四大以非因。指三業為無報。滯識將冥山等闇。邪心與昧谷同昏。如斯之流。西土之邪論也。其次鬼笑靈談安歌浩唱。吞刀吐火。駭仲卿之庸心。漱雨噓風。驚劉安之淺慮。或身佩中黃之箓。口誦靈飛之符。蹈金闕而游神。憑玉京而洗累。若此之例。東區之異學也。並皆邪網覆心倒針刺眼。深持惑塹高筑疑城。各抱一隅迷淪於三界。爭守二見沉晦於九流。識體輪迴。無明翳其住本。心用浮動。取相溺其長源。大聖道眼預觀隨機授藥。誕質西土正教東流。疾重則親降醫王。患輕則寄方遙授。偏裨以剪梟鏡。重將而戮鯨鯢。此亦釋門和扁之術。法王孫吳之勢也。聖無二制容服義均。猶清濟濁河歸滄海而同味。綠膺絳顙集須彌而共色。沖和子曰。琁璣文者皆是求神仙不死之道。其次則養我今日身命。駐采延華儻至三五百年。以此為真耳。長生久視義在於斯。今之道士所學之法。不復以此爲念。然大都止令如佛家身死神明更生勝地

耳。若不復貴此身者。不如專心學佛道。佛道營練精神日明日益。甚有名理定慧之法。孱然可修何勞勤苦。自名道士而實是學佛家僧法邪。學又不專。蓋是圖龍畫虎之儔耳。何不去鹿巾釋黃褐剃鬚發染袈裟而歸依世尊耶。世間道士經及行道義理則約數論而後通(言采佛家經論。改作道書。如黃庭元陽靈寶上清等經及三皇之典。並改換法華及無量壽等經而作)修心則依坐禪而望感(言改坐禪之名為思神之號)上清尤高。而未逾上界之域。太清仙法又棄置而不論。未知何法取異佛家而稱為道士也。其得意者當師佛矣。子是南人。躬學茅山道士沖和子之法。沖和子與陶隱居。常以敬重佛法為業。但逢眾僧莫不禮拜。巖穴之內悉安佛像自率門徒。受學之士朝夕懺悔。恒讀佛經案琁璣抄文。沖和所制以非當世道士不敬佛者。故陶隱居答大鸞法師書云。去朔耳聞音聲。茲晨眼受文字。或由頂禮歲積。故致真應來儀。正爾整拂藤蒲。采汲花水端襟儼思佇聆警錫也。弟子華陽陶弘景和南。汝師事佛敬僧。曾無異說。爾何自陷違背本宗。不義不仁罪招極法。牟子論云。堯舜周孔老氏之化。比之於佛猶白鹿之與麒麟。而子不能悟。其盲八也。

外論曰。天皇九紀之前。書契未作。太昊六爻之後。文字乃興。自爾已來漸弘載籍。前賢往

聖皆著典墳。揖讓干戈備陳篆冊。所以左史右史記事記詞。直筆直言無矯無妄。魏書外國傳皇甫謐高士傳並曰。桑門浮圖經老子所作(彈曰浮圖經者。魏略及西域傳云。臨猊國有神人。名曰沙律之所傳也。沙律年老發白。常教人為浮圖。人有災禍及無子者。勸行浮圖齋戒。令舍財贖愆臨猊王久無太子。其妃莫耶因祀浮圖。而生太子。遂名其子為浮圖焉。前漢哀帝時。秦景使月氏國王令太子口授于景。所以浮圖經教。前漢早行六十三年之後。明帝方感瑞夢也。考秦景傳經。不云老說。案晉世道士王浮改西域傳。為明威化胡經。乃稱老子流沙教胡王為浮圖。變身作佛。方有佛興蓋誣誷之極也。但罽賓去此萬里。已還。秦漢至今商人蕃使相繼不絕。莫傳老子在彼。化胡說浮圖經及身作佛。未之聞也。縱使老為浮圖。始是報恩供養舍利方顯聖德何名誕哉)袁宏後漢紀云。老子入胡分身作佛。道家經誥其說甚多(撿袁宏漢記。本無老子作佛之文。即日朝廷博識者多。豈可塞耳偷鈴。指鹿為馬。何愚之甚也)明威化胡等經並云。胡王不信老子。老子神力伏之。方求悔過。自髡自剪謝愆謝罪。老君大慈愍其愚昧。為說權教隨機戒約。皆令投陀乞食以制兇頑之心。赭服偏衣用挫強梁之性。割毀形貌示為黥劓之身。禁約妻房絕其悖逆之種

【現代漢語翻譯】 現代漢語譯本 聖人皆依據典籍法則，揖讓干戈等禮儀都詳細記載在竹簡上。因此設定左史和右史來記錄事件和言辭，秉持直筆直言的原則，不作任何的矯飾和虛妄。《魏書·外國傳》和《皇甫謐·高士傳》都說，『桑門（佛教僧侶）和浮圖（佛陀）的經典是老子所作。』（我反駁說：關於浮圖經，根據《魏略》和《西域傳》記載，臨猊國有一位神人，名叫沙律，經典是由他所傳授的。沙律年老發白，經常教導人們修行浮圖之法。人們遇到災禍或者沒有子嗣，就勸他們進行浮圖齋戒，捨棄錢財以贖罪。臨猊國王很久沒有太子，他的妃子莫耶因此祭祀浮圖，然後生下了太子，於是就給兒子取名為浮圖。前漢哀帝時，秦景奉月氏國王之命，讓太子口述經文給秦景，這就是浮圖經教的由來。浮圖經教在前漢時期就已經開始流傳，比漢明帝因夢見祥瑞而開始信佛早了六十三年。考察秦景傳經的記載，並沒有說是老子所說。根據晉朝道士王浮篡改的《西域傳》，寫成了《明威化胡經》，才聲稱老子在流沙之地教化胡人國王，使之成為浮圖，並且變身成佛，佛教才開始興盛，這實在是極端的誣陷。況且罽賓距離這裡有萬里之遙，從秦漢至今，商人使者往來不斷，從未聽說老子在那裡教化胡人，宣說浮圖經，或者化身成佛的事情。即使老子真的成了浮圖，也只是報恩供養舍利，從而彰顯聖德，又怎麼能說是荒誕呢？）袁宏的《後漢紀》記載，老子進入胡地，分身化作佛。道家的經書典籍中，這樣的說法有很多。（查閱袁宏的《漢紀》，原本並沒有老子化佛的說法。如今朝廷中博學多識的人很多，怎麼可以掩耳盜鈴，指鹿為馬，這是多麼愚蠢啊！）《明威化胡經》等經書都說，胡人國王不相信老子，老子用神力降伏了他，他才請求悔過，自己剃髮剪須，謝罪認錯。老君大慈大悲，憐憫他的愚昧，為他說權宜之教，隨機施以戒律，都讓他們托缽乞食，以此來制服兇頑之心；穿赭色偏衫，以此來挫敗強梁之性；割毀自己的容貌，表示自己是受過黥刑和劓刑的人；禁止婚娶，斷絕他們悖逆的血脈。

【English Translation】 English version Sages all base their actions on classical texts and laws. Ceremonies such as yielding and military engagements are all recorded in detail on bamboo scrolls. Therefore, there are Left Scribes and Right Scribes to record events and words, adhering to the principles of direct writing and honest speech, without any embellishment or falsehood. The 『Book of Wei: Biographies of Foreign Countries』 and 『The Biography of Gao Shi by Huangfu Mi』 both state, 『The scriptures of Sramanas (Buddhist monks) and Buddhas were written by Laozi.』 (I refute this by saying: Regarding the Sutra of Buddha, according to the 『Wei Lue』 and 『Records of the Western Regions,』 there was a divine man in the kingdom of Linni, named Shali, who transmitted the scriptures. Shali was old and had white hair, and he often taught people to practice the Dharma of Buddha. When people encountered disasters or had no children, he would advise them to observe the Buddhist fast and give up money to atone for their sins. The king of Linni had been without an heir for a long time, so his concubine Moye worshiped Buddha, and then gave birth to a prince, so she named her son Buddha. During the reign of Emperor Ai of the Former Han Dynasty, Qin Jing, under the order of the king of Yuezhi, had the prince orally transmit the scriptures to Qin Jing, and this is the origin of the Sutra of Buddha. The Sutra of Buddha had already begun to circulate in the Former Han Dynasty, sixty-three years earlier than Emperor Ming of the Han Dynasty began to believe in Buddhism because of a dream of auspicious omens. Examining the records of Qin Jing's transmission of the scriptures, it does not say that it was spoken by Laozi. According to the Daoist Wang Fu of the Jin Dynasty, who tampered with the 『Records of the Western Regions』 and wrote the 『Mingwei Huahu Jing,』 it was claimed that Laozi taught the barbarian king in the quicksand land, making him a Buddha, and transformed himself into a Buddha, and Buddhism began to flourish. This is extreme slander. Moreover, Jibin is ten thousand miles away from here. From the Qin and Han dynasties to the present, merchants and envoys have traveled back and forth continuously, and it has never been heard that Laozi taught the barbarians there, preached the Sutra of Buddha, or transformed himself into a Buddha. Even if Laozi really became a Buddha, it would only be to repay kindness and make offerings to the relics, thereby demonstrating his holy virtue. How can it be said to be absurd?) Yuan Hong's 『Chronicles of the Later Han Dynasty』 records that Laozi entered the land of the barbarians and transformed himself into a Buddha. There are many such statements in the scriptures and records of Taoism. (Checking Yuan Hong's 『Han Chronicles,』 there was originally no statement that Laozi transformed into a Buddha. Now there are many knowledgeable people in the court, how can we cover our ears and steal a bell, and call a deer a horse? How foolish is this!) The 『Mingwei Huahu Jing』 and other scriptures all say that the barbarian king did not believe in Laozi, and Laozi subdued him with divine power, and he then asked for repentance, shaved his head and cut his beard himself, and apologized for his sins. Laozi, with great compassion, pitied his ignorance, and spoke to him of expedient teachings, and gave him precepts according to the circumstances, all of which made them beg for food with alms bowls, in order to subdue their fierce hearts; wearing ochre-colored robes, in order to defeat their strong and rebellious nature; cutting off their faces, indicating that they were people who had been subjected to tattooing and nose-cutting; prohibiting marriage, cutting off their rebellious bloodlines.

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(彈曰。女以禁約妻房而為罪者。玄都會聖。仍為燕爾之坊至德清虛。便是同牢之觀也。既學長生。汝恒對婦親慕李氏。皆須養兒。但李耳之宗人人取婦張陵。張魯世世畜妻。故有男官女官之兩名。系師嗣師之別號。魏晉已來館中生子。陳梁之日靜內養兒。喚婦女為朱門。呼丈夫為玉柱。淫慾猥濁出自道家。外假清虛。內專濁泄。可恥之甚矣)所以謂重病加於毒藥。宜令刳腹洗腸。深罪約以嚴刑。必須誅宗滅祀。但此土君子夙稟道真(撿漢官儀云。景帝已來於國學內立道館。以教學徒。不許人間別立館舍。考梁陳齊魏之前。唯以瓠盧成經本無天尊形像。案任子道論及杜氏幽求云。道無形質。蓋陰陽之精也。陶隱居內傳云。在茅山中立佛道二堂。隔日朝禮佛堂有像道堂無像王淳三教論云。近世道士取活無方欲人歸信乃學佛家制立形像。假號天尊及左右二真人置之道堂。以憑衣食梁陸修靜。亦為此形)無勞禿頂。本遵至訓詎假髡頭。可謂身無愆疵而樂著杻械。家無喪禍而念居缞绖。昏戇之甚良可悲痛。昔漢明感夢此法始來。還令胡人立廟。漢士不許遵行。魏承漢軌還依舊貫。石勒之日念其胡風。與僧澄道人嬌足毛羽。避役之流競為剪剃。世不能知。其迷九也。

內老身非佛指九

內箴曰。大廈為眾材所成。群

【現代漢語翻譯】 現代漢語譯本： （彈駁斥道：『如果女子因為禁錮約束妻子而被認為是罪過，那麼玄都會聖（指道教神仙居住的場所），仍然是新婚燕爾的地方；至德清虛（指道教追求的境界），也就像夫妻同席而食的場所。既然學習長生之道，你總是當著妻子的面親慕李氏（指老子李耳）。所有人都需要養育兒女，但是李耳的後代人人娶妻，張陵（指道教創始人張道陵）和張魯（指張道陵之孫）世世代代蓄養妻室，所以才有男官女官的兩種名稱，以及系師嗣師的別號。魏晉以來，道觀中生育子女，陳梁時期，在靜室中養育兒女，稱婦女為朱門，稱丈夫為玉柱。淫慾猥褻的事情出自道家，表面上假裝清虛，內里卻專門從事污濁的洩慾之事，真是可恥至極！』所以說，這就像重病又加上毒藥，應該剖開肚子清洗腸胃；深重的罪過要用嚴厲的刑罰來懲處，必須誅滅宗族，斷絕祭祀。但是此地的君子一向稟承道教的真理（查《漢官儀》記載，景帝以後在國學內設立道館，用來教導學徒，不允許民間另外設立館舍。考察梁、陳、齊、魏之前，只有用葫蘆盛放的經書，本來沒有天尊的形象。考察任子道的《道論》以及杜氏的《幽求》記載，道是沒有形體的，是陰陽的精華。陶隱居的《內傳》記載，在茅山中設立佛道二堂，隔日朝拜，佛堂有佛像，道堂沒有佛像。王淳的《三教論》記載，近世的道士爲了謀生沒有辦法，想要人歸信，於是學習佛家，製作佛像，假稱天尊以及左右二真人，安置在道堂中，用來憑藉衣食。梁朝的陸修靜，也做了這樣的事情），無需剃光頭頂；本來就遵循至高的教誨，哪裡需要剃髮？這就像身上沒有罪過卻喜歡戴上刑具，家裡沒有喪事卻想著穿喪服，真是昏聵愚蠢到了極點，實在令人悲痛。從前漢明帝感夢，佛教才傳入中國，還讓胡人建立寺廟，漢人不允許遵行。魏朝繼承漢朝的制度，還依舊沿用舊規。石勒時期，考慮到這是胡人的風俗，與僧人澄道人嬌縱放任，那些想要逃避徭役的人爭相剃髮。世人不能明白，這就是他們迷惑的第九條。

內老身非佛指九

內箴說：大廈是由各種木材組成的，

【English Translation】 English version: (He retorted: 'If a woman is considered guilty for restricting and controlling her husband, then Xuandu Huisheng (referring to the dwelling place of Taoist immortals) is still a place for newlyweds; Zhider Qingxu (referring to the realm pursued by Taoism) is like a place where husband and wife share a table. Since you are learning the way of longevity, you always admire the Li family (referring to Laozi Li Er) in front of your wife. Everyone needs to raise children, but the descendants of Li Er all marry wives, and Zhang Ling (referring to the founder of Taoism, Zhang Daoling) and Zhang Lu (referring to Zhang Daoling's grandson) have kept wives for generations, so there are two names for male and female officials, and the aliases of Xishi Sishi. Since the Wei and Jin Dynasties, children have been born in Taoist temples. During the Chen and Liang periods, children were raised in quiet rooms, women were called Zhumen, and husbands were called Yuzhu. Lewd and obscene things come from Taoism. On the surface, they pretend to be pure, but inside they specialize in turbid venting of desires. It is extremely shameful!' Therefore, it is said that this is like adding poison to a serious illness, and the abdomen should be opened to wash the intestines; serious crimes should be punished with severe penalties, and the clan must be exterminated and sacrifices cut off. However, the gentlemen of this land have always adhered to the truth of Taoism (according to the Han Guan Yi, Taoist temples were established in the national school after Emperor Jing to teach students, and private construction of temples was not allowed. Before the Liang, Chen, Qi, and Wei dynasties, there were only scriptures contained in gourds, and there was originally no image of Tianzun. According to Ren Zidao's Daolun and Du's Youqiu, Tao has no form and is the essence of yin and yang. Tao Yinju's Neizhuan records that Buddhist and Taoist halls were established in Maoshan, and worship was held every other day. The Buddhist hall had Buddha statues, and the Taoist hall had no statues. Wang Chun's Sanjiaolun records that modern Taoists have no way to make a living and want people to believe in them, so they learn from Buddhism and create statues, falsely calling them Tianzun and the two real people on the left and right, and placing them in the Taoist hall to rely on for food and clothing. Lu Xiujing of the Liang Dynasty also did this), there is no need to shave the top of the head; originally following the supreme teachings, why shave the head? This is like wearing shackles when there is no crime, and thinking of wearing mourning clothes when there is no funeral at home. It is extremely昏戇 and sad. In the past, Emperor Hanming felt a dream, and this method came to China, and he also allowed the Hu people to build temples, but the Han people were not allowed to follow it. The Wei Dynasty inherited the Han Dynasty's system and still followed the old rules. During the time of Shi Le, considering that this was the custom of the Hu people, he indulged the monk Chengdaoren, and those who wanted to escape corvée competed to shave their heads. The world cannot understand that this is the ninth of their迷.

Nei Lao Shen Fei Fo Zhi Jiu

Nei Zhen said: A mansion is made of various materials,

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生非一人可化。故十方聖智。比塵沙而不窮。八萬法門。傾河海而莫測。故有此聖彼聖。殊方類于比肩。前佛后佛。異世同於繼踵。像正差降凈穢區分。懲惡勸善其流一也。且周孔世訓。尚無改於百王。雛孟劇談。猶垂美於千載。豈容周姬一代而三變三遷。老氏一身而成道成佛。即是餘人無踐聖之理。群萌絕登道之期。又先譏十異后贊一同。首軸之間譭譽矛盾。卷舒之際向背參商。掩目盜裘信有斯諺。夫真偽相形。猶禾莠之相類。善耘者存禾而去莠。求道者亦依真而舍偽。沙門之勝宗流久矣。至如漢帝降禮于摩騰(如法本傳)吳王屈節于康會(吳錄云。吳主問僧會。佛法何以異俗。答曰。為惡于顯人得而誅之。為惡于隱鬼得而誅之。易云。積善餘慶。詩詠求福不回雖儒俗之格言。亦佛法之漸訓也)曇始延魏君之席(魏錄云。拓拔燾用崔皓之說。遂滅佛法悉毀像燒經驅僧還俗。曇始以正旦杖錫法衣立於城門。門者白燾。燾命斬之。三刀而不傷。刑者白燾。燾自取佩刀。又如前斫。乃內始於虎圈。虎閉眼伏頭。燾乃試置天師圈側虎鳴吼欲噬。燾乃知佛化清高黃老所不及。延始上席謝之)道林登晉主之床。秦世道安榮參共輦。趙邦澄上寵懋錦衣(符書云。符主出遊命安師共輦坐。高僧傳云。石虎號澄為大和上。衣以錦繡每上

殿。敕王公等扶舁之)皆道降極尊德回萬乘。良有以也。黃老之術由來不競者。費才以捔勝損躬。崔皓以邪誣喪體(魏書云。崔皓寇謙之勸拓拔燾滅正教。燾後身發惡疾乃誅崔寇二人)姜斌以集詐徒質。王浮以造偽殃身。皆驗之於耳目。非取與之虛談。其崇敬也如此。其疵譴也如彼。夫顏閔遇于孔門摽德行之首。蘇張逢于鬼谷居浮詐之先。非獨人性之優劣。亦所習之真偽也。且賢佞相濫。佞泄而賢彰。聖詐難分。詐窮而聖顯。猶蛇床與蘼蕪類質。達方者辨其容。茍吻與素華齊根。曉藥者分其性。是以公旦黜而還輔。孔門虛而復盈。有自來矣。自漢明捔試邪見折鋒。慧日凝輝法雲舒蔭。姜潘舍家入道。呂焦棄偽從真。曹馬傳燈而不窮。秦魏涌泉而無竭。汝言始於澄石。不亦誣哉。自黃老風澆容服亦變。非道非俗諺號閹人。善詛善罵古名鬼卒。其救苦也。則解發繫頸以繩自縛。牛糞涂身互相鞭打。其法律也。若失符箓則倒銜手板逆風掃地。楊枝百束自斫自負。盜奏章也。則匍匐灰獄揹負水漚(出道士孫氏法儀)責罰尤重。同奴隸之法。罪譴銜伏。比畜生之類。然釋門鐘磬集眾警時。漢魏已來。道家未有金剛師子護法善神。蓋佛教之所明。非黃領之先構。亦效他勝范。竊我聖蹤耳。故顏之推云。神仙之事有金玉之費。頗為虛

放。華山之下白骨如莽。何有得仙之理。縱使得仙終當有死。不能出世。余勸汝曹學之。佛家三世之事信而有徴。家業歸心勿輕慢也。原夫四塵五蔭剖折形有。六舟三駕運載群生。萬行歸空千門入善。辯才智慧豈徒六經百氏之博哉。明非堯舜周孔老莊所及。故著歸心篇以誡子弟。爾不能知。其盲九也。

有考古通人。與占衡君子觀李卿誹毀之論。閱開士辯正之談。詳而議之。發憤興嘆。欲使邪正異轍。真偽分流。定其是非以明得失。冀後進者永無疑焉。

通人曰。余觀造化本乎陰陽。物類所生起乎天地。歷三古之世。尋五聖之文。不見天尊之神。亦無大道之像。案靈寶九天生神章云。氣清高澄積陽成天。氣結凝滓積滯成地。人之生也皆由三元養育九氣經形。然後生也。是知陰陽者人之本也。天地者物之根也。根本是氣無別道神。

君子曰。道士大霄隱書無上真書等云無上大道君。治在五十五重無極大羅天中玉京之上。七寶玄臺金床玉幾仙童玉女之所侍衛。住在三十二天三界之外。案神仙五嶽圖云。大道天尊治大玄之都玉光之州金真之郡天保之縣元明之鄉定志之里災所不及。靈書經云。大羅是五億五萬五千五百五十五重天之上天也。五嶽圖云。都者睹也。太上大道道中之道神明君。最守靜居太玄之都

【現代漢語翻譯】 現代漢語譯本： 放下吧。華山之下白骨堆積如草莽，哪裡有什麼得道成仙的道理？縱然真的成了仙，最終還是會死亡，不能超脫輪迴。我勸你們學習佛法，佛家所說的三世因果之事，真實可信而且有驗證。將心思放在家業和歸心佛法上，不要輕慢。追溯本源，四塵五蘊分析開來都是虛幻的形體存在。六舟三駕運載著眾生。萬行最終歸於空性，千門萬戶都通向善良。辯才和智慧，豈是僅僅六經百家所能比擬的？佛法的光明遠非堯舜周孔老莊所能企及。所以我寫下《歸心篇》來告誡子弟，你們如果不能理解，那就是最大的愚昧。

有位博古通今的人，與占衡君子一起觀看李卿誹謗佛法的言論，閱讀佛教開士辯論匡正的談論，詳細研究並加以評論。他們憤慨嘆息，想要使邪說與正道區分開來，真理與虛偽分流，確定其是非對錯，以明確得失，希望後來的學習者永遠不再疑惑。

通人說：『我觀察造化本源於陰陽，萬物所產生根源於天地。遍查三皇五帝的時代，尋遍五聖人的文章，沒有見到天尊（Tian Zun）的神蹟，也沒有大道（Da Dao）的形象。檢視《靈寶九天生神章》所說，氣清澈高遠，積聚陽氣形成天；氣凝結渾濁，積聚陰氣形成地。人的出生都是由於三元（San Yuan）的養育，九氣（Jiu Qi）經過形體，然後才產生。由此可知，陰陽是人的根本，天地是萬物的根源。根本是氣，沒有別的道和神。』

君子說：『道士的《大霄隱書》、《無上真書》等書說，無上大道君（Wu Shang Da Dao Jun）居住在五十五重無極大羅天（Wu Ji Da Luo Tian）中的玉京（Yu Jing）之上，七寶玄臺，金床玉幾，有仙童玉女侍奉。住在三十二天（San Shi Er Tian），三界（San Jie）之外。檢視《神仙五嶽圖》所說，大道天尊（Da Dao Tian Zun）治理大玄之都（Da Xuan Zhi Du），玉光之州（Yu Guang Zhi Zhou），金真之郡（Jin Zhen Zhi Jun），天保之縣（Tian Bao Zhi Xian），元明之鄉（Yuan Ming Zhi Xiang），定志之里（Ding Zhi Li），災禍所不能到達的地方。《靈書經》說，大羅天（Da Luo Tian）是五億五萬五千五百五十五重天之上的天。《五嶽圖》說，都，就是聚集的意思。太上大道（Tai Shang Da Dao）是道中的道，神明之君，最喜歡清靜，居住在太玄之都（Tai Xuan Zhi Du）。』

【English Translation】 English version: Put it down. Beneath Mount Hua (Hua Shan), white bones are piled up like weeds. How can there be any reason to attain immortality? Even if one attains immortality, one will eventually die and cannot escape the cycle of rebirth. I advise you to study the Buddha's teachings. The Buddhist concept of the three lifetimes (past, present, and future) is trustworthy and verifiable. Focus your mind on family matters and returning to the heart of Buddhism, do not be negligent. Tracing back to the origin, the four dusts (sight, sound, smell, taste) and five aggregates (form, feeling, perception, mental formations, and consciousness) are all illusory physical existences when analyzed. The six boats (six paramitas) and three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) carry sentient beings. All practices ultimately return to emptiness, and thousands of doors lead to goodness. Eloquence and wisdom, how can they be compared to the mere breadth of the Six Classics and Hundred Schools? The light of the Buddha's teachings far surpasses what Yao, Shun, Zhou, Confucius, Lao Tzu, and Zhuang Tzu could reach. Therefore, I wrote the 'Returning to the Heart' chapter to admonish my children. If you cannot understand it, that is the greatest ignorance.

There was a learned scholar, together with a gentleman who valued balance, who watched Li Qing's slanderous remarks against Buddhism and read the Buddhist monks' debates and corrections, studying them in detail and commenting on them. They sighed with indignation, wanting to distinguish heresy from the right path, to separate truth from falsehood, to determine their rights and wrongs, to clarify gains and losses, hoping that later learners would never have any doubts.

The scholar said, 'I observe that creation originates from yin and yang, and the origin of all things arises from heaven and earth. Throughout the eras of the Three Sovereigns and Five Emperors, searching through the writings of the Five Sages, I have not seen the miracles of the Heavenly Lord (Tian Zun), nor the image of the Great Dao (Da Dao). According to the Lingbao Nine Heavens Genesis Chapter, clear and high qi accumulates yang energy to form heaven; turbid and stagnant qi accumulates yin energy to form earth. The birth of humans is all due to the nurturing of the Three Origins (San Yuan), and the Nine Qi (Jiu Qi) passing through the physical form, and then they are born. From this, it can be known that yin and yang are the root of humans, and heaven and earth are the root of all things. The root is qi, there is no other Dao or God.'

The gentleman said, 'The Taoist books Da Xiao Yin Shu, Supreme True Book, etc., say that the Supreme Great Dao Lord (Wu Shang Da Dao Jun) resides above the Jade Capital (Yu Jing) in the fifty-fifth layer of the Limitless Great Luo Heaven (Wu Ji Da Luo Tian), on a seven-treasure mysterious platform, a golden bed and jade table, attended by immortal boys and jade maidens. He lives outside the Thirty-two Heavens (San Shi Er Tian), beyond the Three Realms (San Jie). According to the Map of Divine Immortals and Five Peaks, the Great Dao Heavenly Lord (Da Dao Tian Zun) governs the Great Mysterious Capital (Da Xuan Zhi Du), the Jade Light Province (Yu Guang Zhi Zhou), the Golden True Prefecture (Jin Zhen Zhi Jun), the Heaven-Protected County (Tian Bao Zhi Xian), the Original Bright Village (Yuan Ming Zhi Xiang), the Determination Village (Ding Zhi Li), a place where disasters cannot reach. The Spiritual Book Scripture says that the Great Luo Heaven (Da Luo Tian) is the heaven above five hundred and fifty-five million, five hundred and fifty-five thousand, five hundred and fifty-five heavens. The Five Peaks Map says that Du means gathering. The Supreme Great Dao (Tai Shang Da Dao) is the Dao within the Dao, the Lord of Divine Illumination, who loves tranquility the most and resides in the Great Mysterious Capital (Tai Xuan Zhi Du).'

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。諸天內音云。天與諸仙鳴樓都之鼓。朝晏玉京以樂道君。推此謬談。則道君是天之神明。既屬州縣。則天尊復是天之民伍。如佛家經論。三界之外名出生死。無分段之形。離色心之境。何得更有寶臺玉山州郡鄉里。虛妄之甚轉復難矜但。道家偽說無跡可觀。習俗生常為日已久。眾邪競敘互有不同。如欲正名理須詳悉。今略出緣起隨而判之。案周禮。自堯已前未有郡縣。舜巡五嶽始見州名。尚書禹貢方陳州號。春秋之時。縣大郡小。以郡屬縣。漢高已來以縣屬郡。典誥所明。九州禹跡百郡秦並是也。縱有道在天上。猶應觸事無為。何因戶屬鄉居與凡不異。既有州縣即有官民。州牧郡守姓何名何。鄉長里司誰子誰弟。並是管學道士無識黃巾。不悉古今未窺經史。見人間置立州縣。亦言天上與世符同。保偽為真良可羞恥。其根脈本末。並如笑道論中委出也。通人曰。莊周云。察其始而無生也。非徒無生而本無形。非徒無形而本無氣。恍忽之間變而有氣。氣變而有形。形變而有生。人之生也氣之聚。聚則為生。散則為死。故曰。有無相生也。萬物一也。何謂一也。天下一氣也。推此而談。無別有道高處大羅獨稱尊貴。

君子曰。陽氣黃精經云。流丹九轉結氣成精。精化成神。神變成人。陽氣赤。名曰玄丹。陰氣黃。名

【現代漢語翻譯】 現代漢語譯本：諸天之內有聲音說：『天上的神仙敲擊樓都之鼓，早晚在玉京演奏音樂來讚美道君。』推究這種荒謬的說法，那麼道君就是天上的神明，既然屬於州縣管轄，那麼天尊又成了天上的百姓。如果按照佛家的經論，三界之外稱為出生死，沒有分段生死的形體，脫離了色和心的境界，怎麼會有寶臺玉山、州郡鄉里呢？這種虛妄的說法實在難以容忍。道家的虛假之說沒有軌跡可尋，因為習俗相沿已久。各種邪說競相陳述，互相之間又有所不同。如果想要正本清源，必須詳細瞭解。現在我簡略地說明它的緣起，並加以判斷。按照《周禮》記載，在堯之前還沒有郡縣，舜巡視五嶽時才開始出現州的名字，《尚書·禹貢》才陳述了各州的稱號。春秋時期，縣大郡小，用郡來管轄縣。漢高祖以來，用縣來隸屬郡。典籍誥命所說明的，九州是禹的足跡，百郡是秦朝合併的。即使道存在於天上，也應該事事順其自然，無為而治，怎麼會像凡人一樣有戶籍，居住在鄉里呢？既然有州縣，就有官民，州牧郡守姓什麼，叫什麼？鄉長里司是誰的兒子，誰的弟弟？這些都是那些不學無術的道士和無知的黃巾軍，不瞭解古代和現在，沒有研究過經書史籍。看到人間設定州縣，就說天上和人間一樣。把虛假的當成真實的，實在可恥。它的根源和來龍去脈，都像《笑道論》中詳細說明的那樣。通達之人說：莊周說：『考察事物的開始，是沒有生命的。』不僅僅是沒有生命，而且本來就沒有形體；不僅僅是沒有形體，而且本來就沒有氣息。恍惚之間變化而產生了氣息，氣息變化而產生了形體，形體變化而產生了生命。人的生命是氣的聚集，聚集就產生生命，消散就導致死亡。所以說：『有和無是相互產生的。』萬物是一體的。什麼叫一體呢？天下就是一個氣。』推究這種說法，就沒有另外的道高高在上，大羅天獨自稱尊稱貴。 陽氣黃精經說：『流丹經過九次運轉，凝結氣息形成精，精變化成神，神變化成人。陽氣是紅色的，名叫玄丹；陰氣是黃色的，名叫黃』

【English Translation】 English version: The inner sound of the heavens says: 'The gods and immortals in the heavens strike the Loudu drum, and play music in Yujing morning and evening to praise the Dao Lord.' Investigating this absurd statement, then the Dao Lord is the god of the heavens. Since he belongs to the jurisdiction of prefectures and counties, then the Heavenly Venerable is also a commoner of the heavens. According to the Buddhist scriptures and treatises, beyond the Three Realms is called being born out of birth and death, without the form of segmented birth and death, and separated from the realm of form and mind. How can there be treasure terraces, jade mountains, prefectures, counties, and villages? This kind of false statement is really intolerable. The false claims of Daoism have no trace to be found, because customs have been followed for a long time. Various heresies compete to state their views, and they differ from each other. If you want to get to the root of the matter, you must understand it in detail. Now I will briefly explain its origin and judge it. According to the Zhou Li (Rites of Zhou), there were no prefectures and counties before Yao. Shun began to see the names of prefectures when he inspected the Five Sacred Mountains. The Shangshu Yu Gong (Tribute of Yu in the Book of Documents) then stated the titles of the prefectures. During the Spring and Autumn Period, the counties were large and the prefectures were small, and the prefectures governed the counties. Since Emperor Gaozu of the Han Dynasty, the counties have been subordinate to the prefectures. As stated in the decrees and edicts, the nine provinces are the traces of Yu, and the hundred prefectures were merged by the Qin Dynasty. Even if the Dao exists in the heavens, it should be natural in everything and govern by non-action. How can it be like ordinary people with household registration, living in villages? Since there are prefectures and counties, there are officials and people. What are the surnames and names of the prefectural governors and county chiefs? Who are the sons and brothers of the village chiefs and neighborhood officials? These are all unlearned Daoists and ignorant Yellow Turbans, who do not understand ancient and modern times, and have not studied scriptures and history. Seeing the establishment of prefectures and counties in the human world, they say that the heavens are the same as the human world. It is shameful to regard the false as the true. Its roots and origins are explained in detail in the Xiaodao Lun (Laughing at the Dao). A knowledgeable person said: Zhuang Zhou said: 'Examining the beginning of things, there is no life.' Not only is there no life, but there is originally no form; not only is there no form, but there is originally no breath. In a trance, it changes and produces breath, breath changes and produces form, and form changes and produces life. Human life is the gathering of qi, gathering produces life, and dispersing leads to death. Therefore, it is said: 'Being and non-being are mutually generated.' All things are one. What is one? The world is one qi.' Investigating this statement, there is no other Dao high above, and Daluo alone claims to be noble. The Yangqi Huangjing Jing (Yellow Essence Scripture of Yang Qi) says: 'Flowing cinnabar undergoes nine revolutions, condensing qi to form essence, essence transforms into spirit, and spirit transforms into man. Yang qi is red, called Xuandan (Mysterious Cinnabar); Yin qi is yellow, called'

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曰黃精。陰陽交合二氣降精。精化為神。精神凝結上於九天。九天之氣下於丹田。與神合凝臨于命門。要須九過是為九丹。上化下凝以成於人。不云別有道神能宰萬物使之生也。通人曰。古來名儒及河上公。解五千文。視之不見名曰夷者精也。聽之不聞名曰希者神也。摶之不得名曰微者氣也。是謂無狀之狀無物之象。故知氣體眇莽。所以迎之不見其首。氣形清虛。故云隨之不見其後。此則敘道之本從氣而生。所以上清經云。吾生眇莽之中甚幽冥。幽冥之中生乎空同。空同之內生於太無。太無變化三氣明焉。一氣青。一氣白。一氣黃。故云。一生二。二生三。案生神章云。老子以元始三氣合而爲一。是主人法體精是精靈。神是變化。氣是氣象。如陸簡寂臧矜顧歡孟智周等老子義云。合此三乘以成聖體。又云。自然為通相之體。三氣為別相之體。撿道所宗以氣為本。考三氣之內有色有心。既為色心所成。未免生死之患。何得稱常。君子曰。原道所先。以氣為體。何以明之。案養生服氣經云。道者氣也。保氣則得道。得道則長存。神者精也。保精則神明。神明則長生。精者血脈之川流。守骨之靈神。精去則骨枯。骨枯則死矣。故莊周云。吹呴呼吸吐故納新。彭祖修之以得壽考。挍此而言。能養和氣以致長生。謂得道也。

【現代漢語翻譯】 現代漢語譯本： 說是黃精（一種中藥材）。陰陽交合，二氣下降化為精。精變化為神。精神凝結上升到九天（道教指天的最高處）。九天的氣下降到丹田（道教術語，指人體內的能量中心）。與神結合凝集在命門（穴位名）。必須要經過九次提煉，這便是九丹（道教煉丹術語）。向上變化，向下凝聚，從而形成人。並不是說另外有什麼道神能夠主宰萬物，使之生長。 通達之人說：古往今來的名儒以及河上公（漢代道家學者），解讀《道德經》五千言，說：『視之不見』，這叫做『夷』，指的是精；『聽之不聞』，這叫做『希』，指的是神；『摶之不得』，這叫做『微』，指的是氣。』這就是所謂的『無狀之狀，無物之象』。因此可知氣體的渺茫無際。所以迎接它，看不見它的頭；追隨它，看不見它的尾。這便是敘述道的根本是從氣而生。所以《上清經》（道教經典）說：『我生於渺茫之中，極其幽冥。幽冥之中生於空同。空同之內生於太無。太無變化，三氣顯明。一氣青，一氣白，一氣黃。』所以說：『一生二，二生三。』 考察《生神章》（道教經典）說：老子以元始三氣合而爲一。精是精靈，神是變化，氣是氣象。如陸簡寂、臧矜、顧歡、孟智周等人的老子義說：合此三者以成就聖體。又說：自然是通相之體，三氣是別相之體。考察道家所宗，以氣為根本。考察三氣之內，有色有心。既然是由色心所成，就免不了生死之患，怎麼能稱得上是常呢？ 君子說：探究道的本源，以氣為本體。憑什麼說明這一點呢？考察《養生服氣經》（道教養生經典）說：『道就是氣。』『保氣就能得道，得道就能長存。』『神就是精。』『保精就能神明，神明就能長生。』『精就是血脈的川流，守護骨骼的靈神。精氣散失，骨骼就會枯槁；骨骼枯槁，就會死亡。』所以莊周（莊子）說：『吹呴呼吸，吐故納新。』彭祖（傳說中的長壽之人）修習它，以至於得到長壽。比較這些話來說，能夠養護和氣以達到長生，就叫做得道。

【English Translation】 English version: It is called Huang Jing (Polygonatum sibiricum, a Chinese herbal medicine). Yin and Yang intermingle, and the two energies descend and transform into essence (Jing). Essence transforms into spirit (Shen). Spirit and essence congeal and ascend to the Nine Heavens (the highest realm in Taoism). The Qi of the Nine Heavens descends to the Dantian (an energy center in the human body in Taoism). It combines with the spirit and congeals at the Mingmen (Gate of Life, an acupuncture point). It must undergo nine refinements, which are the Nine Elixirs (Nine Dan, a term in Taoist alchemy). Transforming upwards and congealing downwards, thus forming a human being. It is not that there is another Taoist deity who can dominate all things and cause them to grow. A knowledgeable person said: Famous scholars and He Shang Gong (a Taoist scholar of the Han Dynasty) of the past, interpreting the five thousand words of the 'Tao Te Ching', said: 'Looking at it, it cannot be seen,' this is called 'Yi', referring to essence; 'Listening to it, it cannot be heard,' this is called 'Xi', referring to spirit; 'Grasping it, it cannot be obtained,' this is called 'Wei', referring to Qi.' This is what is called 'the form of no form, the image of no object.' Therefore, it can be known that the Qi is vast and boundless. Therefore, when welcoming it, one cannot see its head; when following it, one cannot see its tail. This describes that the root of the Tao arises from Qi. Therefore, the 'Shangqing Jing' (a Taoist scripture) says: 'I was born in the midst of vastness, extremely dark and obscure. In the midst of darkness and obscurity, I was born in the Kongtong. Within the Kongtong, I was born in the Taiwu. The Taiwu transforms, and the three Qi become manifest. One Qi is green, one Qi is white, and one Qi is yellow.' Therefore, it is said: 'One gives birth to two, two give birth to three.' Examining the 'Sheng Shen Zhang' (a Taoist scripture) says: Lao Tzu combines the three primordial Qi into one. Essence is the spirit, spirit is transformation, and Qi is the manifestation. As the Lao Tzu meanings of Lu Jianji, Zang Jin, Gu Huan, Meng Zhizhou, and others say: Combine these three to achieve the sacred body. It also says: Nature is the body of the universal aspect, and the three Qi are the bodies of the separate aspects. Examining what the Taoist school follows, it takes Qi as the root. Examining within the three Qi, there is form and mind. Since it is formed by form and mind, it cannot avoid the suffering of birth and death. How can it be called constant? The gentleman says: Investigating the origin of the Tao, it takes Qi as the body. How can this be explained? Examining the 'Yang Sheng Fu Qi Jing' (a Taoist scripture on nourishing life with Qi) says: 'Tao is Qi.' 'Preserving Qi leads to attaining the Tao, and attaining the Tao leads to longevity.' 'Spirit is essence.' 'Preserving essence leads to spiritual clarity, and spiritual clarity leads to immortality.' 'Essence is the flow of blood vessels, the spiritual guardian of the bones. If essence is lost, the bones will wither; if the bones wither, there will be death.' Therefore, Zhuang Zhou (Zhuangzi) said: 'Blowing and breathing, exhaling the old and inhaling the new.' Peng Zu (a legendary figure known for his longevity) cultivated it, thus attaining longevity. Comparing these words, being able to nourish harmonious Qi to achieve longevity is called attaining the Tao.

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通人曰。縱使有道不能自生。從自然出。道本自然則道有所待。既因他有。即是無常。故老子云。人法地。地法天。天法道。道法自然。王弼之言。天地王道並不相違。故稱法也。自然無稱窮極之辭。道是智慧靈知之號。用智不及無智。有形不及無形。道是有義。不及自然之無義也。

君子曰。易干鑿度云。昔燧人氏仰觀鬥極以定方名。庖羲因之而畫八卦。黃帝受命使大撓造甲子容成次歷數。五行九宮之說自此而興。故說卦云。陽取九者。立天之道。曰陰與陽。陰二陽一則天有三焉。立地之道曰柔與剛。剛二柔一則地亦有三。立人之道曰仁與義。義二仁一則人亦有三。三三合九。陰陽相包以成萬物。不聞別有道神處大玄都坐高蓋天。上羅三清下包三界。居七英之房。出九宮之上。行神布氣造作萬物。豈非惑亂陷墜人間耶。挍功則業殊。比跡則事異。沙門旌德而靡違。道士言行而多過。立不刊之遐跡。建不朽之玄猷。洋洋乎弗可尚也。其唯釋教歟豈以拗堂小。水匹憑夷大波者。哉非所類矣。

廣弘明集卷第十三 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十四

大唐西明寺沙門釋道宣撰

辯惑篇第二之十

內德論

門下典儀李師政

若

【現代漢語翻譯】 現代漢語譯本： 通人說：『即使有「道」（Dao，宇宙本源）也不能自己產生，而是從自然中產生。如果「道」的本源是自然，那麼「道」就有所依賴。既然依賴於其他事物而存在，那就是無常的。』所以老子說：『人傚法地，地傚法天，天傚法「道」，「道」傚法自然。』王弼的言論認為，天地執行的規律與王者之道並不相違背，所以稱之為傚法。自然是無法用言語窮盡的終極狀態。「道」是智慧和靈知的代名詞，運用智慧不如不運用智慧，有形的事物不如無形的事物。「道」是有意義的，不如自然的無意義。 君子說：《易乾鑿度》中記載：『過去燧人氏仰觀北斗星來確定方位，伏羲氏因此而畫出八卦。黃帝接受天命，命令大撓創造甲子，容成整理曆法。』五行九宮的學說從此興起。所以《說卦》中說：『陽數取九，確立天之道，稱為陰和陽。陰數為二，陽數為一，所以天有三。確立地之道，稱為柔和剛。剛數為二，柔數為一，所以地也有三。確立人之道，稱為仁和義。義數為二，仁數為一，所以人也有三。』三三相合為九，陰陽相互包容而產生萬物。沒有聽說過另外有「道神」居住在大玄都，坐在高高的華蓋之下，上統領三清，下包容三界，居住在七英之房，超越九宮之上，執行神力，散佈氣息，創造萬物。這難道不是迷惑混亂，使人墮落嗎？比較功績，那麼行業不同；比較事蹟，那麼事情各異。佛教僧侶彰顯德行而不違背，道士的言行卻多有錯誤。佛教建立不可磨滅的功績，建立不朽的偉大事業，其盛大是無法超越的。大概只有佛教才能做到吧！難道能用狹小的廳堂和淺薄的水流，來與廣闊的平原和奔騰的河流相比嗎？這根本不是同類事物啊！ 《廣弘明集》卷第十三 大正藏第 52 冊 No. 2103 《廣弘明集》 《廣弘明集》卷第十四 大唐西明寺沙門釋道宣撰 辯惑篇第二之十 內德論 門下典儀李師政 如果...

【English Translation】 English version: A learned man said: 'Even if there is the 'Dao' (the origin of the universe), it cannot generate itself but comes from nature. If the origin of the 'Dao' is nature, then the 'Dao' is dependent on something. Since it exists because of other things, it is impermanent.' Therefore, Lao Tzu said: 'Man follows the Earth, the Earth follows Heaven, Heaven follows the 'Dao', and the 'Dao' follows nature.' Wang Bi's words suggest that the laws of Heaven and Earth are not contrary to the way of the king, so it is called following. Nature is the ultimate state that cannot be exhausted by words. 'Dao' is a synonym for wisdom and spiritual knowledge; using wisdom is not as good as not using wisdom, and tangible things are not as good as intangible things. 'Dao' has meaning, but it is not as good as the meaninglessness of nature. A virtuous man said: 'The Yi Qian Zao Du (Apocryphal Texts of the Book of Changes) records: 'In the past, Suirenshi (燧人氏) looked up at the Big Dipper to determine directions, and Fuxi (庖羲) therefore drew the Eight Trigrams.' The Yellow Emperor (黃帝) received the mandate of heaven and ordered Da Nao (大撓) to create the Jiazi (甲子) system, and Rong Cheng (容成) to organize the calendar.' The theories of the Five Elements and the Nine Palaces arose from this. Therefore, the Shuo Gua (Explanation of the Trigrams) says: 'The Yang number takes nine, establishing the way of Heaven, called Yin and Yang. The Yin number is two, and the Yang number is one, so there are three in Heaven. Establishing the way of Earth, called softness and hardness. The hard number is two, and the soft number is one, so there are also three in Earth. Establishing the way of man, called benevolence and righteousness. The righteous number is two, and the benevolent number is one, so there are also three in man.' Three threes combine into nine, and Yin and Yang embrace each other to create all things. I have not heard of another 'Dao God' living in the Great Xuan Du (大玄都), sitting under a high canopy, governing the Three Purities (三清) above, encompassing the Three Realms (三界) below, residing in the chambers of the Seven Stars, surpassing the Nine Palaces, operating divine power, spreading breath, and creating all things. Isn't this confusing and misleading, causing people to fall?' Comparing merits, then the industries are different; comparing deeds, then the matters are different. Buddhist monks display virtue without transgression, while Taoists' words and deeds often have errors. Buddhism establishes indelible achievements and builds immortal great undertakings, and its grandeur cannot be surpassed. Perhaps only Buddhism can do this! Can a narrow hall and shallow water be compared to a vast plain and a rushing river? These are not the same kind of things! Guang Hong Ming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 13 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji Guang Hong Ming Ji, Volume 14 Compiled by the Shramana Shi Daoxuan (釋道宣) of Ximing Temple (西明寺) of the Great Tang Dynasty Chapter 10 of the 'Distinguishing Confusions' Section On Inner Virtue Li Shizheng (李師政), Official of Ceremonies If...

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夫十力調御。運法舟于苦海。三乘汲引。坦夷途於火宅。勸善進德之廣。七經所不逮。戒惡防患之深。九流莫之比。但窮神知化。其言宏大而可驚。去惑絕塵。厥軌清邈而難蹈。華夷士庶朝野文儒。各附所安鮮味斯道。自非研精以考真妄。沉思而察苦空。無以立匪石之信根。去若亡之疑蓋。遠則凈名妙德知道勝而服勤。近則天親龍樹悟理真而敦。悅羅什道安之篤學。究玄宗而益敬。僧睿惠遠之歸信。迄皓首而彌堅。邁士安之淫書。甚宣尼之玩易。千金未足驚其視。八音不能改其聽。聞之博而樂愈深。思之深而信彌。篤皆欲罷而不能。則其非妄也必矣。

我皇誕膺天命弘濟區宇。覆等蒼旻載均厚地。掃氛祲清八。表救塗炭寧兆。民五教敬敷九功惟。序總萬古之徽。猷改百王之餘弊。網羅庶善。崇三寶以津樑。芟夷群惡。屏四部之稊莠。遵付囑之遺旨。弘紹隆之要術。功德崇高昊天罔喻。但縉紳之士祖述多途。各師所學異論鋒起。或謂三王無佛而年永。二石有僧而政虐。損化由於奉佛。益國在於廢僧。茍明偏見未申通理。博考興亡足證浮偽。何則亡秦者胡亥。時無佛而土崩。興佛者漢明。世有僧而國治。周除佛寺。而天元之祚未永。隋弘釋教。而開皇之令無虐。盛衰由佈政。治亂在庶官。歸咎佛僧寔非通論。且佛唯

{ "translations": [ "現代漢語譯本", "十力調御（具備十種力量的佛陀，能夠調伏眾生），在苦海中執行著法船。三乘（聲聞乘、緣覺乘、菩薩乘）的教法引導眾生，在充滿煩惱的火宅中開闢平坦的道路。勸人行善、提升道德的範圍之廣，超過了《七經》所能達到的；戒除惡行、防範禍患的程度之深，是諸子百家所不能比擬的。然而，探究神妙、瞭解變化的言論，宏大得令人驚歎；去除迷惑、斷絕塵世的規範，清高深遠而難以踐行。無論是華夏還是其他地區的士人百姓，朝廷官員還是民間儒生，都各自依附自己所習慣的，淺嘗輒止地看待佛法。如果不是深入研究來考察真偽，深刻思考來體察苦空的道理，就無法建立像磐石一樣堅定的信仰根基，去除那些若有若無的疑惑。從久遠的過去來看，維摩詰（Vimalakirti）和妙德（Manjushri）知道佛法的高勝而勤奮修行；從近世來看，天親（Vasubandhu）和龍樹（Nagarjuna）領悟真理而推崇佛法。鳩摩羅什（Kumarajiva）和道安（Daoan）大師篤志好學，深入研究玄妙的佛理而更加敬重佛法；僧睿（Sengrui）和慧遠（Huiyuan）大師歸心信奉佛法，直到白頭仍然堅定不移。邁士安（Maishi An）喜愛佛法，就像孔子喜愛《易經》一樣。千金的財富不足以驚動他的目光，美妙的音樂不能改變他的聽覺。聽得越多，就越感到快樂；思考得越深入，就越感到信仰堅定。大家都想停止，卻欲罷不能，那麼佛法不是虛妄的，這是必然的。", "", "當今聖上秉承天命，弘揚救濟天下百姓，恩澤覆蓋像蒼天一樣廣闊，承載萬物像大地一樣厚重。掃除戰爭帶來的災難，使天下太平，拯救百姓於水火之中，使百姓安寧。普遍推行五教，使九功得以順利完成，總攬萬古的宏偉功業，改變歷代君王的弊端。廣泛蒐羅各種善行，尊崇佛法，用以作為渡過生死苦海的橋樑；剷除各種惡行，屏棄四部眾（比丘、比丘尼、優婆塞、優婆夷）中的莠草。遵循佛陀的遺囑，弘揚繼承佛法的要義。功德崇高偉大，即使是昊天也難以比喻。但是，士大夫們遵循的道路很多，各自師從自己所學的，不同的議論紛紛出現。有人說，三皇五帝時代沒有佛法，但國家長治久安；南北朝時期有僧人，但政治暴虐。國家的衰敗是由於信奉佛法，國家的興盛在於廢除僧人。這只是片面的看法，沒有闡明普遍的道理。廣泛考察歷史上的興衰，足以證明這些言論的虛假。為什麼呢？導致秦朝滅亡的是秦二世胡亥（Huhai），當時沒有佛法，但國家卻土崩瓦解；興盛佛法的是漢明帝（Emperor Ming of Han），當時有僧人，但國家卻治理得很好。北周廢除佛寺，但北周天元的統治並沒有長久；隋朝弘揚佛教，但隋文帝開皇年間的法令並沒有暴虐。國家的興盛衰敗在於政治，國家的治理好壞在於各級官員。把罪過歸咎於佛和僧人，實在不是通達的議論。而且，佛陀只是", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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弘善不長惡。于臣民戒本防非。何損治於家國。若人人守善家家奉戒。則刑罰何得而施。禍亂無由而作。騏驥雖駿。不乘無以致遠。藥石徒豐。未餌焉能愈疾。項籍喪師。非范曾之無算。石氏興虐。豈浮圖之不仁。但為違之而暴亂。未有遵之而兇虐。由此觀之。亦足明矣。復有謂正覺為妖神比凈施於淫祀。訾而謗之無所不至。聖朝勸善。立伽藍以崇福。迷民起謗。反功德以為尤。此深訕上非徒毀佛。愚竊撫心而太息。所以發憤而含毫者也。忝賴皇恩預沾法雨。切瑳所惑積稔于茲。信隨聞起疑因解滅。昔嘗茍訾而不信。今則篤信而無毀。近推諸己廣以量人。凡百輕毀而弗欽。皆為討論之未究。若令探賾索隱。功齊于澄什。必皆深信篤敬。志均于名僧矣。師政學匪鉤深識不臻妙。少有所聞微去其惑。謹課庸短著論三篇。辯惑第一明邪正之通蔽。通命第二辯殃慶之倚伏。空有第三破斷常之執見。核之以群言。考之以眾善。上顯聖朝之凈福。下折淫祀之虛誹。徒有斯意寔乏其才。屬辭鄙陋援證膚淺。雖竭愚勤何宣聖德。庶同病而未癒者。聞淺譬而深悟也。如藩籬之卉或蠲疾于腹心。藜藿之餐儻救餒于溝壑。若金丹在目玉饌盈案。顧瞻菲薄良足陋矣。

辯惑篇第一一惑佛出西胡二惑周孔不言三惑毀佛譽道四惑比佛妖魅五惑

{ "translations": [ "現代漢語譯本", "弘揚善良不會滋長邪惡。對於臣民，戒律是防止犯罪的根本。這怎麼會損害國家治理呢？如果人人遵守善良，家家奉行戒律，那麼刑罰又怎麼會用得上？禍亂又從哪裡產生呢？即使是駿馬，不駕馭也無法到達遠方；即使有再多的良藥，不服用又怎麼能治好疾病？項羽喪失天下，不能說是范增沒有謀劃；石勒的殘暴統治，難道能說是佛教不仁慈嗎？只是因為違背了佛法才導致暴亂，沒有因為遵從佛法而變得兇殘的。由此看來，道理是很明顯的。還有人說佛陀是妖神，把清凈的佈施比作淫邪的祭祀，詆譭和誹謗無所不用其極。聖明的朝廷勸人向善，建立寺廟來崇尚福德，愚昧的百姓卻起而誹謗，反而把功德當作罪過。這深深地冒犯了上天，不僅僅是詆譭佛陀。我私下裡感到痛心而嘆息，所以才奮發寫下這些文字。有幸蒙受皇恩，預先沾溉了佛法的甘露，消除我長久以來的疑惑。信仰隨著聽聞而生起，疑慮因為理解而消滅。過去我曾經隨意詆譭而不相信，現在則篤信而不誹謗。我推己及人，廣泛地衡量他人，凡是輕率詆譭而不尊敬佛法的人，都是因為對佛法的探討還不深入。如果讓他們能夠深入研究，探尋隱秘的道理，達到像澄什（鳩摩羅什）一樣的成就，必定都會深信篤敬，志向和名僧一樣了。我的學識淺薄，不能深入探究，見識也不夠精妙。只是略有所聞，稍微消除了一些疑惑。我謹慎地用我平庸的才能寫了三篇文章：第一篇是《辯惑》，辨明邪正的共通和蔽塞；第二篇是《通命》，辨明災禍和福慶的相互依存；第三篇是《空有》，破除斷見和常見的執著。用各種言論來覈實，用各種善行來考察，向上彰顯聖明朝廷的清凈福德，向下駁斥淫邪祭祀的虛假誹謗。我只有這樣的心意，實在缺乏才能。文辭鄙陋，引用的證據也很膚淺。即使竭盡我的愚笨和勤勞，又怎麼能宣揚聖德呢？希望那些和我一樣患有疑惑而沒有痊癒的人，聽到我淺顯的比喻而能深刻領悟。就像籬笆邊的草木，或許能解除腹心的疾病；粗糙的飯食，或許能拯救溝壑中的飢餓。如果金丹就在眼前，玉盤盛滿美食，回頭看看這些微薄的東西，實在是很簡陋了。", "《辯惑篇》第一，一惑佛出西胡，二惑周孔不言，三惑毀佛譽道，四惑比佛妖魅，五惑……" ], "english_translations": [ "English version", 'Promoting goodness does not foster evil. For the subjects, precepts are the foundation for preventing wrongdoing. How could this harm the governance of the nation? If everyone adheres to goodness and every family observes the precepts, then how could punishments be applied? Where would chaos arise from? Even the finest steed, if not ridden, cannot reach far; even the most abundant medicines, if not taken, cannot cure illness. Xiang Yu\'s loss of the empire cannot be attributed to Fan Zeng\'s lack of planning; Shi Le\'s tyrannical rule cannot be blamed on Buddhism\'s lack of benevolence. It is only through violating the Dharma that chaos arises; there has never been tyranny resulting from following the Dharma. From this, the truth is clear. Furthermore, some say the Buddha is a demonic deity, comparing pure offerings to licentious sacrifices, slandering and defaming without limit. The wise court encourages goodness, establishing monasteries to cultivate blessings, yet ignorant people rise to slander, turning merit into fault. This deeply offends the heavens, not merely defaming the Buddha. I privately feel pained and sigh, and thus I am inspired to write these words. Fortunate to receive imperial grace, I have partaken in the Dharma\'s nectar, dispelling my long-held doubts. Faith arises with hearing, and doubt vanishes with understanding. In the past, I casually slandered and disbelieved, but now I firmly believe and do not defame. I extend this to others, broadly measuring people, and those who lightly slander and do not respect the Dharma do so because their exploration of the Dharma is not yet deep enough. If they could deeply research, seeking hidden truths, and achieve the same level as Kumarajiva (澄什), they would surely deeply believe and revere, with aspirations equal to those of famous monks. My knowledge is shallow, unable to deeply investigate, and my understanding is not profound. I have only heard a little, slightly dispelling some doubts. I cautiously use my mediocre talents to write three essays: the first is \'Debating Confusion (辯惑)\', clarifying the commonality and obscuration of right and wrong; the second is \'Understanding Destiny (通命)\', clarifying the interdependence of misfortune and fortune; the third is \'Emptiness and Existence (空有)\', breaking the attachment to annihilationism and eternalism. I verify them with various teachings and examine them with various good deeds, upwards revealing the pure blessings of the wise court, and downwards refuting the false slanders of licentious sacrifices. I only have this intention, truly lacking talent. The writing is crude, and the evidence cited is superficial. Even if I exhaust my foolishness and diligence, how can I proclaim the sacred virtue? I hope that those who suffer from doubts like me and have not been cured will deeply understand upon hearing my shallow analogies. Like the plants by the fence, perhaps they can relieve diseases of the heart; like coarse meals, perhaps they can save those starving in the ditches. If the golden elixir is before the eyes and the jade dishes are full of delicacies, looking back at these meager things, they are truly humble.", "\'Debating Confusion\' (辯惑篇) Chapter One: 1. Confused that the Buddha came from the Western Barbarians (西胡), 2. Confused that Zhou (周) and Confucius (孔) did not speak of it, 3. Confused about destroying the Buddha and praising the Dao, 4. Confused about comparing the Buddha to demonic entities, 5. Confused about..." ] }

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昔有反僧六惑比僧土梟七惑譏毀鬚髮八惑泥種事泥九惑有佛政虐十惑無佛民和

有辯聰書生。謂忠正君子曰蓋聞釋迦生於天竺。修多。出自西。胡名號無傳於周孔。功德靡稱于典謨。寔遠夷所尊敬。非中夏之師儒。逮攝摩騰之入漢。及康僧會之遊吳。顯舍利于南國。起招提于東都。自茲厥後乃尚浮圖。沙門盛洙泗之眾。精舍麗王侯之居。既營之於爽塏。又資之以膏腴。擢修幢而曜日。擬甲第而當衢。王公大人助之以金帛。農商富族施之以田廬。其福利之焉在。何尊崇之有餘也。未若銷像而絕鐫鑄。貨泉可以無費。毀經以禁繕寫。筆紙不為之貴。廢僧以從編戶。益黍稷之餘稅。壞塔以補不足。廣賑恤之仁惠。欲詣闕而效愚忠上書而獻斯計。竊謂可以益國而利民矣。吾子以為何如乎。忠正君子曰。是何言之過歟。非忠孝之道也。夫忠臣奉國。愿受福之無疆。孝子安親。務防災于未兆。聞多福之因緣。求之如不及。睹速禍之萌抵。避之若探湯。國重天地之祈。祈于福也。家避陰陽之忌。忌于禍也福疑從取禍疑從去。人之情也。忠之道焉。子乃去人之所謂福。取人之所謂殃。豈忠臣奉國之計。非孝子安親之方也。觀匹夫之自愛。尚不反醫而違卜。況忠臣之愛君。如何勸殃而阻福乎。何異采藥物以薦君而取農岐之所忌。求

【現代漢語翻譯】 現代漢語譯本： 過去有六種迷惑僧人的行為：反僧；七種迷惑僧人的行為：像貓頭鷹一樣譏諷譭謗；八種迷惑僧人的行為：像泥土一樣種植事物；九種迷惑的行為：有佛卻施行暴政；十種迷惑的行為：沒有佛反而人民和睦。 有一個聰辯的書生，對一位忠正的君子說：『我聽說釋迦牟尼生於天竺（古印度），修多羅（佛經）出自西域。他的名號沒有流傳於周公、孔子，他的功德也沒有被記載於典籍。他只是遠方夷族所尊敬的，並非中原華夏的師儒。自從攝摩騰（東漢時來華的僧人）進入漢朝，以及康僧會（三國吳時來華的僧人）遊歷吳國，在南方顯現舍利（佛教聖物），在東都（洛陽）興建招提（寺廟）。自此以後，人們才崇尚佛教，沙門（僧人）的隊伍像洙水、泗水一樣眾多，精舍（寺廟）像王侯的住所一樣華麗。寺廟既建在開闊高爽的地方，又用肥沃的土地來資助它們。高高的經幢聳立著，光芒照耀，像甲第（豪宅）一樣佔據著要道。王公大人用金錢布帛來資助它們，農商富戶用田地房屋來佈施。佛教的福利在哪裡呢？有什麼值得如此尊崇的呢？不如毀壞佛像，停止雕刻鑄造，這樣錢幣就不會浪費；焚燒佛經，禁止抄寫，這樣筆墨紙張就不會變得昂貴；廢除僧人，讓他們迴歸戶籍，這樣就能增加農業稅收；拆毀佛塔，用來彌補不足，擴大賑濟的仁惠。我想去朝廷進獻我的愚忠，上書陳述這個計策。我私下認為這可以有益於國家，有利於人民。您認為怎麼樣呢？』 忠正的君子說：『這是什麼過分的話啊！這不是忠孝之道啊！忠臣侍奉國家，希望國家能獲得無疆的福報；孝子安頓父母，務必防止災禍在未發生時就顯現。聽到能帶來福報的因緣，就追求它，唯恐不及；看到會帶來災禍的苗頭，就躲避它，像躲避沸水一樣。國家重視祭祀天地，是爲了祈求福報；家庭避諱陰陽的禁忌，是爲了避免災禍。懷疑從哪裡獲取福報，就從哪裡獲取；懷疑從哪裡招致災禍，就從哪裡避開。這是人之常情啊！忠的道理就在於此。您卻要去除人們所認為的福報，招致人們所認為的災殃，這難道是忠臣侍奉國家的計策，孝子安頓父母的方法嗎？看看普通百姓的自愛，尚且不會違背醫生的建議和占卜的結果，更何況忠臣愛戴君王，怎麼能勸君王招致災禍，阻礙福報呢？這和進獻藥物給君王，卻選擇了農夫和醫生所禁忌的東西有什麼區別？』

【English Translation】 English version: In the past, there were six kinds of delusions that misled monks: opposing monks; seven kinds of delusions: mocking and slandering like owls; eight kinds of delusions: dealing with matters like planting in mud; nine kinds of delusions: having the Buddha but ruling with tyranny; ten kinds of delusions: not having the Buddha but the people living in harmony. There was a clever and eloquent scholar who said to a loyal and upright gentleman: 'I have heard that Shakyamuni (釋迦牟尼) was born in Tianzhu (天竺, ancient India), and the Sutras (修多羅, Buddhist scriptures) came from the Western Regions. His name has not been passed down by the Duke of Zhou or Confucius, and his merits have not been recorded in the classics. He is only respected by distant barbarians, not a teacher of the Central Plains. Since She Moteng (攝摩騰, a monk who came to China during the Eastern Han Dynasty) entered the Han Dynasty, and Kang Senghui (康僧會, a monk who traveled to Wu during the Three Kingdoms period) traveled to Wu, they displayed Sharira (舍利, Buddhist relics) in the South and built Zhaoti (招提, temples) in the Eastern Capital (Luoyang). Since then, people have revered Buddhism, and the ranks of Shamen (沙門, monks) are as numerous as the rivers Zhu and Si, and the Jing She (精舍, temples) are as magnificent as the residences of princes. The temples are built in open and high places and supported by fertile land. Tall Sutra pillars stand tall, shining brightly, occupying main roads like mansions. Princes and nobles support them with gold and silk, and wealthy farmers and merchants donate land and houses. Where is the benefit of Buddhism? What is there to revere so much? It would be better to destroy the Buddha statues and stop carving and casting them, so that coins would not be wasted; burn the Sutras and prohibit copying them, so that pens and paper would not become expensive; abolish the monks and return them to the household register, so that agricultural taxes could be increased; demolish the pagodas to make up for the deficiencies and expand the benevolence of disaster relief. I want to go to the court to offer my foolish loyalty and submit a memorial stating this plan. I privately believe that this can benefit the country and the people. What do you think?' The loyal and upright gentleman said: 'What excessive words are these! This is not the way of loyalty and filial piety! A loyal minister serves the country, hoping that the country will receive boundless blessings; a filial son settles his parents, making sure to prevent disasters from appearing before they happen. Hearing of the causes that bring blessings, one pursues them, fearing not to reach them; seeing the signs that bring disaster, one avoids them, like avoiding boiling water. The country values worshiping heaven and earth in order to pray for blessings; the family avoids the taboos of Yin and Yang in order to avoid disasters. Suspecting where to obtain blessings, one obtains them from there; suspecting where to incur disasters, one avoids them from there. This is human nature! The principle of loyalty lies in this. But you want to remove what people consider blessings and bring about what people consider disasters. Is this the plan of a loyal minister serving the country, the method of a filial son settling his parents? Looking at the self-love of ordinary people, they would not go against the advice of doctors and the results of divination, let alone a loyal minister loving his ruler, how can he advise the ruler to incur disasters and hinder blessings? What is the difference between offering medicine to the ruler but choosing what farmers and doctors forbid?'

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醫術以奉親而反和鵲之深致。彼勸取忌而用毒。良非重慎之至意。施諸己而猶懼矣。矧敢安於所天乎。若夫廢宗廟之粢盛。供子孫之魚肉。毀蒸嘗之黻冕。充仆妾之衣服。茍求惠下之恩。不崇安上之福。恨養親之費膳。思廢養以潤屋。如此者可謂忠乎。可謂孝乎。且夫周棄弘播殖之教。遂配稷以長尊。勾龍立水土之功。亦為社而恒敬。坊墉小益。尚參八蠟之祭。林澤微靈。猶行一獻之祀。況夫三達無閡之智。百神無以儔。十力無等之尊。千聖莫之匹。萬惑盡矣。萬德備矣。梵天仰焉。帝釋師焉。道濟四生化通三界。拔生死於輪迴。示涅槃之常樂。身光赫奕。奪朗日之流暉。形相端嚴。具聖人之奇表。微妙玄通。周孔未足擬議。博施兼濟。堯舜其猶病諸。等慈而無棄物。可不謂之仁乎。具智而有妙覺。可不謂之聖乎。夫體仁聖之德者。豈為譎誑之說哉。靜而思之蔑不信矣。至如立寺功深於巨海。度僧福重於高岳。法王之所明言。開士之所篤信。若興之者增慶益國。不亦大乎。敬之者生善利民。不亦廣乎。或小損而大益。豈非國之所宜崇乎。或小益而大損。豈非民之所當避乎。法眼明瞭。睹福報之無量。金口信實。說咎因之不朽。凡百士民皆非目見。縱未能信其必爾。亦何以知其不然哉。冥昧不可以意決。深遠唯當以聖證

【現代漢語翻譯】 現代漢語譯本： 以醫術侍奉父母，卻反而違背了扁鵲（名醫）的深遠用意。有人勸說使用有禁忌的藥物和毒藥，這實在不是謹慎至極的態度。即使是自己使用，尚且感到恐懼，更何況敢於用在所尊敬的父母身上呢？ 至於廢棄宗廟中的祭祀穀物，卻用來供給子孫的魚肉享受；毀壞祭祀祖先的華麗禮服，卻用來充當仆妾的衣物；只求施恩于下屬，而不崇尚使上位者安樂的福祉；抱怨贍養父母花費太多，想要停止贍養來潤飾房屋。這樣的人可以稱作忠誠嗎？可以稱作孝順嗎？ 而且周朝的棄（后稷）弘揚播種的教導，最終被尊奉為稷神而長久受人尊敬；勾龍建立了治理水土的功勞，也被作為社神而恒久受到敬奉。修築城墻這樣的小小益處，尚且要參與八蠟的祭祀；山林湖澤中微小的神靈，還要進行一次獻祭。更何況佛具有通達無礙的智慧，百神都無法與之相比；具有十力（佛的十種力量）無與倫比的尊貴，千聖都無法匹敵。窮盡了一切迷惑，具備了一切功德。梵天仰慕他，帝釋天以他為師。佛法救濟四生（四種生命形態），教化貫通三界（欲界、色界、無色界）。把眾生從生死輪迴中拔救出來，昭示涅槃的常樂。佛的身光赫然閃耀，奪去了太陽的光輝；佛的形相端正莊嚴，具備聖人的奇異表相。佛的教法微妙玄通，周公、孔子尚且不足以比擬；佛的博施兼濟，堯、舜恐怕還感到不足。佛以平等的慈悲對待一切眾生，沒有捨棄任何事物，這難道不能稱作仁愛嗎？佛具備智慧，並且有精妙的覺悟，這難道不能稱作聖明嗎？ 具備仁愛聖明之德的人，怎麼會說虛假欺騙的話呢？靜下心來思考，沒有不相信的。至於建造寺廟的功德深於大海，度化僧人的福報重於高山，這是法王（佛）所明確宣說的，是開悟之士所篤信的。如果興建寺廟，就能增加喜慶，有益於國家，這難道不是大好事嗎？如果尊敬佛法，就能產生善行，有利於人民，這難道不是廣大的利益嗎？或許會有小的損失，但帶來大的益處，這難道不是國家應該崇尚的嗎？或許會有小的益處，但帶來大的損害，這難道不是人民應當避免的嗎？ 佛的法眼明亮透徹，能夠看到福報的無量無邊；佛的金口真實可信，所說的罪過因果不會磨滅。凡是百姓士人，都並非親眼所見，即使不能相信它必然如此，又怎麼知道它必然不是這樣呢？對於幽深隱晦的事情，不可以憑自己的臆想來判斷；對於深奧久遠的事情，唯獨應當用聖人的言論來證明。

【English Translation】 English version: To serve parents with medical skills, yet to go against the profound intentions of Bian Que (a famous doctor). Some advise using taboo medicines and poisons, which is truly not the utmost in cautiousness. Even for oneself, one would feel fear; how much more so when applying it to one's revered parents? As for abandoning the sacrificial grains in ancestral temples, yet using them to provide fish and meat for the enjoyment of descendants; destroying the magnificent ceremonial robes for ancestral sacrifices, yet using them as clothing for servants; seeking only to bestow favor upon subordinates, without venerating the blessings that bring peace to superiors; complaining about the expense of supporting parents, desiring to cease support in order to adorn one's own house. Can such a person be called loyal? Can such a person be called filial? Moreover, Qi (Hou Ji) of the Zhou dynasty propagated the teachings of cultivation and planting, and was eventually revered as the god of agriculture, Ji, and respected for a long time; Gou Long established the merit of managing water and land, and was also revered as the god of the soil, She, and constantly respected. Even the small benefit of building city walls still involves participation in the Eight Wax sacrifices; even the minor spirits of forests and lakes still receive a single offering. How much more so should we revere the Buddha, who possesses unobstructed wisdom that surpasses all gods; who possesses the unparalleled dignity of the Ten Powers (the ten powers of a Buddha), unmatched by a thousand sages. He has exhausted all delusions and possesses all virtues. Brahma looks up to him, and Indra takes him as a teacher. The Buddha's teachings save the four kinds of beings (four forms of life) and transform the three realms (the desire realm, the form realm, and the formless realm). He rescues beings from the cycle of birth and death, and reveals the eternal bliss of Nirvana. The Buddha's body radiates light, surpassing the brilliance of the sun; the Buddha's form is upright and dignified, possessing the extraordinary appearance of a sage. The Buddha's teachings are subtle and profound, beyond the comparison of the Duke of Zhou and Confucius; the Buddha's generosity and universal salvation are perhaps beyond the reach of Yao and Shun. The Buddha treats all beings with equal compassion, without abandoning anything; can this not be called benevolence? The Buddha possesses wisdom and has profound enlightenment; can this not be called sagacity? How could someone who possesses the virtues of benevolence and sagacity speak false and deceptive words? If one calms down and thinks about it, there is no reason not to believe. As for the merit of building temples being deeper than the vast ocean, and the blessings of ordaining monks being heavier than high mountains, these are clearly stated by the Dharma King (Buddha) and firmly believed by enlightened beings. If temples are built, joy will increase and the country will benefit; is this not a great thing? If the Dharma is revered, good deeds will arise and the people will benefit; is this not a vast benefit? Perhaps there will be small losses, but great benefits will result; is this not what the country should venerate? Perhaps there will be small benefits, but great harm will result; is this not what the people should avoid? The Buddha's Dharma eye is bright and clear, able to see the immeasurable blessings; the Buddha's golden mouth is truthful and trustworthy, and the causes and effects of sins that he speaks of will not be erased. All the common people and scholars have not seen these things with their own eyes; even if they cannot believe that it is necessarily so, how can they know that it is necessarily not so? One cannot judge obscure and hidden matters based on one's own assumptions; one should only use the words of sages to verify profound and distant matters.

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。豈不冀崇之福資于君父。畏毀之累及於家國乎。臣無斯慎于其君。非忠臣也。子無此慮于其親。非孝子也。子欲茍遂娼嫉之褊心。不弘忠慎之深慮。阻祈福之大緣。毀安上之善業。乃取咎之道也。豈盡忠之義哉。余昔篤志于儒林。又措心於文苑。頗同吾子之言論。良由聞法之遲晚。賴指南以去惑。幸失途之未遠。每省過而責躬則臨餐而忘飯。子若博考而深計。亦將悔迷而知返矣。竊聞有太史令傅君者。又甚余曩日之惑焉。內自省于昔迷。則十同其五矣。請辯傅君之惑言。以釋吾子之邪執。

傅謂佛法本出於西胡。不應奉之於中國。余昔同此惑焉。今則悟其不然矣。夫由余出自西戎。輔秦穆以開霸業。日磾生於北狄。侍漢武而除危害。臣既有之。師亦宜爾。何必取其同俗而舍于異方乎。師以道大為尊。無論于彼此。法以善高為勝。不計于遐邇。若夫尚仁為美去欲稱高。戒積惡之餘殃。勸為善以邀福。百家之所同。七經無以易。但褊淺而未深至。齷齪而不周廣。其恕己接物。孰與佛之弘乎。其睹末知本。孰與佛之遠乎。其勸善懲惡。孰與佛之廣乎。其明空析有。孰與佛之深乎。由此觀之。其道妙矣。聖人之德何以加焉。豈得以生於異域而賤其道。出於遠方而棄其寶。夫絕群之駿。非唯中邑之產。曠世之珍。不必諸

【現代漢語翻譯】 現代漢語譯本：難道不希望通過崇敬佛法來為君主和父親積累福報嗎？難道不害怕誹謗佛法會給家庭和國家帶來災禍嗎？臣子如果不能對君主懷有這種謹慎之心，就不是忠臣。兒子如果不能對父母懷有這種顧慮，就不是孝子。您如果只想滿足自己狹隘的嫉妒之心，而不弘揚忠誠謹慎的深遠考慮，阻礙祈求福報的重大因緣，破壞安定國家的善良事業，那就是自取罪過的行為啊！這難道是盡忠的意義嗎？我過去也曾專心研究儒學，又用心於文學創作，頗有些和您一樣的言論。實在是因為聽聞佛法太晚了。幸虧有佛法的指引來消除迷惑，慶幸迷途未遠。每每反省自己的過錯而責備自己，甚至到了吃飯都忘記的地步。您如果廣泛考察而深入思考，也將會後悔過去的迷惑而知道回頭。我私下聽說有太史令傅君（官名，人名）這個人，比我過去還要迷惑。我反省自己過去的迷惑，和他有十分之五相同。請讓我辯駁傅君的迷惑之言，來解除您的邪惡執念。

傅君認為佛法本來出自西胡（古代對西方民族的稱謂），不應該在中國奉行。我過去也曾有這樣的迷惑，現在才明白不是這樣的。由余（人名）出自西戎（古代對西方民族的稱謂），輔佐秦穆公（人名）開創霸業；日磾（人名）生於北狄（古代對北方民族的稱謂），侍奉漢武帝（人名）而消除危害。臣子既然可以這樣，老師也應該如此。為什麼一定要選擇和自己風俗相同的人，而捨棄來自異方的人呢？我們尊崇老師是因為他的道義高尚，不考慮他來自哪裡。我們認為佛法殊勝是因為它的善行高超，不計較它來自遠近。至於崇尚仁義為美德，去除慾望為高尚，告誡人們停止作惡以避免災禍，勸導人們行善以祈求福報，這是各家學說都相同的，即使是《七經》（儒家經典）也無法改變。只不過儒家的道理比較狹隘淺顯而不夠深刻，侷促狹隘而不夠周全廣博。他們寬恕自己對待他人，哪裡比得上佛法的弘大呢？他們只見樹木不見森林，哪裡比得上佛法的深遠呢？他們勸善懲惡，哪裡比得上佛法的廣泛呢？他們闡明空性分析有為法，哪裡比得上佛法的深刻呢？由此看來，佛法是多麼的玄妙啊！聖人的德行又有什麼可以超過它的呢？怎麼可以因為佛法產生於異域就輕賤它，因為它出自遠方就拋棄它呢？卓越的駿馬，不只是中原地區的特產；曠世的珍寶，不一定都產于中國。

【English Translation】 English version: Should we not hope to accumulate blessings for our sovereign and father by venerating the Buddha Dharma? Should we not fear that slandering the Buddha Dharma will bring disaster to our family and nation? A minister who does not hold such caution towards his ruler is not a loyal minister. A son who does not have such concerns for his parents is not a filial son. If you only wish to satisfy your narrow-minded jealousy, instead of promoting the profound considerations of loyalty and prudence, obstructing the great cause of seeking blessings, and destroying the virtuous deeds of stabilizing the country, then you are inviting blame upon yourself! Is this the meaning of fulfilling one's duty? In the past, I was also devoted to Confucian studies and focused on literary creation, holding opinions somewhat similar to yours. This was simply because I heard of the Buddha Dharma too late. Fortunately, I had the guidance of the Dharma to dispel my confusion, and I am grateful that I did not stray too far. I often reflect on my mistakes and blame myself, even to the point of forgetting to eat. If you were to examine and contemplate deeply, you would also regret your past confusion and know to turn back. I have privately heard of the Grand Historian Fu Jun (official title, personal name), who is even more deluded than I was in the past. Reflecting on my past delusions, I find that I share five out of ten with him. Please allow me to refute Fu Jun's deluded words to dispel your evil attachments.

Fu Jun believes that the Buddha Dharma originally came from the Western Barbarians (ancient term for western peoples) and should not be practiced in China. I used to share this delusion, but now I understand that it is not so. Yu Yu (personal name) came from the Western Rong (ancient term for western peoples) and assisted Duke Mu of Qin (personal name) in establishing his hegemony; Ri Di (personal name) was born among the Northern Di (ancient term for northern peoples) and served Emperor Wu of Han (personal name), eliminating dangers. Since ministers can be like this, teachers should also be able to. Why must we choose those who share our customs and reject those from foreign lands? We respect a teacher because his Dao is noble, regardless of where he comes from. We consider the Dharma superior because its virtuous actions are supreme, regardless of how near or far it originates. As for valuing benevolence as beauty, regarding the elimination of desires as noble, warning people to cease evil to avoid disaster, and encouraging people to do good to seek blessings, these are common to all schools of thought, and even the 'Seven Classics' (Confucian classics) cannot change them. However, Confucianism is relatively narrow and shallow, not deep enough, and limited and not comprehensive enough. Their forgiveness of themselves and treatment of others, how can it compare to the greatness of the Buddha Dharma? They only see the trees and not the forest, how can it compare to the far-reaching vision of the Buddha Dharma? Their encouragement of good and punishment of evil, how can it compare to the breadth of the Buddha Dharma? Their clarification of emptiness and analysis of conditioned phenomena, how can it compare to the depth of the Buddha Dharma? From this perspective, how profound is the Dharma! What virtue of a sage can surpass it? How can we despise the Dharma because it originated in a foreign land, or abandon it because it came from afar? Exceptional steeds are not only produced in the central regions; rare treasures of the ages do not necessarily originate in China.

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華之物。漢求西域之名馬。魏收南海之明珠。貢犀象之牙角。采翡翠之毛羽。物生遠域。尚於此而為珍。道出遐方。獨奈何而可棄。若藥物出於戎夷。禁咒起于胡越。茍可以蠲邪而去疾。豈以遠來而不用之哉。夫滅三毒以證無為。其蠲邪也大矣。除八苦而致常樂。其去疾也深矣。何得拘夷夏而計親疏乎。況百億日月之下。三千世界之內。則中在於彼域。不在於此方矣。

傅計詩書所未言。以為修多不足尚。余昔同此惑焉。今又悟其不然矣。

夫天文曆象之秘奧。地理山川之卓詭。經脈孔穴之診候。針藥符咒之方術。詩書有所不載。周孔未之明言。然考之吉兇而有徴矣。察其行用而多效矣。且又周孔未言之物。蠢蠢無窮。詩書不載之法。茫茫何限。信乎書不盡言言不盡意。何得拘六經之局教。而背三乘之通旨哉。夫能事未興于上古。聖人開務於後世。故棟宇易橧巢之居。文字代結繩之制。飲血茹毛之饌則先用而未珍。火化粒食之功雖後作而非弊。彼用舍之先後。非理教之通蔽。豈得以詩書早播而特隆。修多晚至而當替。人有幼啖藜藿長飯粱肉。少為布衣老遇侯服。豈得以藜藿先獲。謂勝粱肉之味。侯服晚遇。不如布衣之貴乎。萬物有遷三寶常住。寂然不動感而皆遇。化身示隱顯之跡。法體絕興亡之數。非初

誕于王宮。不長逝于雙樹。何得論生滅于赴感。計修促于來去乎。

傅氏譽老子而毀釋迦。讚道書而非佛教。余昔同此惑焉。今又悟其不然也。夫釋老之為教體一而不二矣。同蠲有欲之累。俱顯無為之宗。老氏明而未融。釋典言臻其極。道若果是。佛固同是而無非。佛若果非。道亦可非而無是。理非矛盾之異。人懷向背之殊。既同眾狙之喜怒。又似葉公之愛畏。至如柱下道德之旨。漆園內外之篇。雅奧而難加。清高而可尚。竊常讀之無間然矣。豈以信奉釋典而茍訾之哉。抑又論之。夫生死無窮之緣。報應不朽之旨。釋氏之所創明。黃老未之言及。不知今之道書何因類于佛典。論三世以勸戒。出九流之軌躅。若目睹而言之。則同佛而等其照。若耳聞而仿之。則師佛而遵其說。同照則同不當非。相師則師不可毀。譽道而非佛。何謬之甚哉。

傅云。佛是妖魅之氣。寺為淫邪之祀。此其未思之言也。妖唯作孽。豈弘十善之化。魅必憑邪。寧興八正之道。妖猶畏狗。魅亦懼貓。何以降帝釋之高心。摧天魔之巨力。又如圖澄羅什之侶。道安慧遠之儔。高德高名非狂非醉。豈容舍愛辭榮。求魑魅之邪道。勤身苦節。事魍魎之妖神。又自昔東漢至我。

大唐。代代而禁妖言。處處而斷淫祀。豈容舍其財力放其士民

。營魑魅之堂塔。入魍魎之徒眾。又有宰輔冠蓋人倫羽儀。王導庾亮之徒。戴逵許詢之輩。置情天人之際。抗跡煙霞之表。並稟教而歸依。皆厝心以崇信。豈容尊妖奉魅以自屈乎。良由睹妙知真使之然耳。又傅氏之先毅字武仲。高才碩學世號通人。辯顯宗之祥夢。證金人之冥感。釋道東被。毅有功焉。竊揆傅令之才識。未可齊于武仲也。何為毀佛謗法。與其先之反乎。吳尚書令闞澤對吳主孫權曰。孔老二家比方佛法優劣遠矣。何以言之。孔老設教法天以制。不敢違天。諸佛說法天奉而行。不敢違佛。以此言之實非比對。愚謂闞子斯論。知優劣之一隅矣。凡百家君子可不思其言乎。夫大士高僧觀于理也深矣。明主賢臣謀於國也忠矣。而歷代寶之以為大訓何哉。知其窮理盡性道莫之加故也。傅氏觀不深於名僧。思未精於前哲。獨師心而背法。輕絕福而興咎。何其為國謀而不忠乎。為身慮而不遠乎。大覺窮神而知化。深勸思患而豫防。惟百齡之易盡。嗟五福其難常。命川流而電逝。業地久而天長。三塗極迍而杳杳。四流無際而茫茫。憑法舟而利濟。藉信翮以高翔。宜轉咎而為福。何罔念而作狂也。

傅云。趙時梁時皆有僧反。況今天下僧尼二十萬眾。此又不思之言也。若以昔有反僧而廢今之法眾。豈得以古有叛臣而棄

【現代漢語翻譯】 現代漢語譯本：他們建造供奉魑魅的殿堂寶塔，接納魍魎之輩為徒眾。又有如宰輔大臣，身著禮服，儀容不凡，如王導、庾亮之流，戴逵、許詢之輩，他們將情懷寄託于天地之間，超脫於世俗之外。他們都接受佛法教誨而歸依，都用心崇敬信奉。怎麼會容忍尊奉妖魅而自貶呢？實在是因為他們洞察了佛法的精妙，認識了真理，才使得他們這樣做的。再說傅氏的先祖傅毅，字武仲，才高學博，世人稱他為通人。他顯明瞭漢顯宗的吉祥夢兆，證實了金人的冥冥感應。佛教傳入東方，傅毅是有功勞的。我私下揣測傅令的才識，還不能與武仲相比。為什麼反而要譭謗佛法，與他的先祖背道而馳呢？吳國的尚書令闞澤對吳主孫權說：『孔子、老子的學說與佛法相比，優劣相差太遠了。』孫權問：『為什麼這樣說？』闞澤回答說：『孔子、老子設教，是傚法天道來制定規範，不敢違背天道。諸佛說法，天道都要奉行，不敢違背佛法。』由此來說，實在無法相比。我認為闞澤的這番議論，認識到了優劣的一個方面。所有士大夫君子難道不應該思考他的話嗎？那些大德之士、高僧，對佛理的觀察是多麼深刻啊！英明的君主、賢能的臣子，為國家謀劃是多麼忠誠啊！而歷代都將他們的言行視為至寶，作為重要的訓誡，這是為什麼呢？因為他們窮究事理，竭盡人性，所遵循的道義再也沒有什麼可以增加的了。傅氏對佛理的觀察不如那些名僧深刻，對前代哲人的思考也不夠精細。只是固執己見而違背佛法，輕率地斷絕福報而招致災禍。他為國家謀劃，怎麼能說是忠誠呢？為自身考慮，怎麼能說是長遠呢？大覺佛陀窮盡神妙而知曉化育，深刻地勸誡人們思考禍患而預先防備。只嘆息百年光陰容易消逝，哀嘆五福是多麼難以常保。生命像流水一樣飛逝，像閃電一樣短暫，而善惡之業卻像大地一樣長久，像天空一樣廣闊。三惡道極其困頓而幽深，四種流轉無邊無際而茫茫。要憑藉佛法的船隻來普度眾生，藉助信心的翅膀才能高飛遠翔。應該將罪過轉化為福報，為什麼還要執迷不悟而做出瘋狂的事情呢？ 傅云：『趙朝、梁朝都有僧人造反，何況現在天下僧尼有二十萬之眾。』這也是不經過思考的話。如果因為過去有僧人造反就廢除現在的佛法僧眾，難道可以因為古代有叛臣就拋棄

【English Translation】 English version: They build halls and pagodas to enshrine the Chimei (魑魅, mountain demons) and accept Wangliang (魍魎, water demons) as their followers. Furthermore, there are ministers and officials, adorned in ceremonial attire, with distinguished appearances, such as Wang Dao (王導) and Yu Liang (庾亮), and figures like Dai Kui (戴逵) and Xu Xun (許詢). They place their emotions between heaven and earth, transcending the mundane world. All of them receive the teachings and take refuge in Buddhism, sincerely believing and revering it. How could they tolerate venerating demons and spirits, thereby demeaning themselves? It is precisely because they have perceived the subtlety of the Dharma and recognized the truth that they act in this way. Moreover, Fu Yi (傅毅), the ancestor of the Fu family, whose courtesy name was Wuzhong (武仲), was a man of great talent and profound learning, known to the world as a polymath. He elucidated the auspicious dream of Emperor Xian of Han (漢顯宗) and testified to the mysterious response of the golden statue. Fu Yi contributed to the eastward transmission of Buddhism. I humbly surmise that the talent and knowledge of Fu Ling (傅令) cannot compare to those of Wuzhong. Why then does he slander the Buddha and disparage the Dharma, acting contrary to his ancestor? Kan Ze (闞澤), the Minister of the Wu Kingdom, said to Sun Quan (孫權), the ruler of Wu: 'The teachings of Confucius and Laozi are far inferior to the Buddha-dharma.' Sun Quan asked: 'Why do you say that?' Kan Ze replied: 'Confucius and Laozi established their teachings by emulating the Way of Heaven, not daring to violate it. When the Buddhas speak the Dharma, Heaven follows and acts accordingly, not daring to disobey the Buddha. Therefore, they cannot be compared.' I believe that Kan Ze's argument recognizes one aspect of the superiority. Should not all gentlemen and scholars consider his words? Those great scholars and eminent monks have profound insights into the principles of the Dharma. Wise rulers and virtuous ministers are deeply loyal in their plans for the country. Why have successive generations treasured their words and actions as invaluable instructions? It is because they have thoroughly investigated the principles and exhausted human nature, and there is nothing more to add to the path they followed. Fu's observation of the Dharma is not as profound as that of the famous monks, and his contemplation of the former sages is not as refined. He stubbornly adheres to his own views and goes against the Dharma, rashly cutting off blessings and inviting misfortune. How can he be considered loyal in his plans for the country? How can he be considered far-sighted in his considerations for himself? The Greatly Enlightened Buddha, having exhausted the mysteries and understood transformation, profoundly advises people to consider calamities and prepare in advance. He only laments that the hundred years of life pass easily, and sighs that the five blessings are so difficult to maintain. Life flows away like a river and vanishes like lightning, while the karma of good and evil endures like the earth and extends like the sky. The three evil realms are extremely difficult and profound, and the four streams of transmigration are boundless and vast. One must rely on the boat of the Dharma to universally save sentient beings, and rely on the wings of faith to soar high. One should transform faults into blessings, why be deluded and act madly? Fu Yun (傅云) said: 'During the Zhao and Liang dynasties, there were monks who rebelled, not to mention that there are now two hundred thousand monks and nuns in the world.' This is also a thoughtless statement. If we were to abolish the Sangha (僧伽, monastic community) because some monks rebelled in the past, should we abandon

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今之多士。鄰有逆兒而遂己之順子。昔有亂民而不養今之黎庶乎。夫普天之下。出家之眾。非雲集於一邑。寔星分於九土。攝之以州縣。限之以關河。無徴發之威權。有憲章之禁約。縱令五三兇險一二闡提。既無緣以烏合。亦何憂于蟻聚。且又沙門入道。豈懷亡命之謀。女子出家。寧求帶鉀之用。何乃混計僧尼之數。雷同梟鏡之黨。構虛以亂真。蔽善而稱惡。君子有三畏。豈當如是乎。夫青衿有罪。非關尼父之失。皂服為非。豈是釋尊之咎。僧干朝憲尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但以人稟頑嚚之性而不遷於善。非是經開逆亂之源而令染于惡。人不皆賢法實盡善。何得因怒惡而及善。以咎人而棄法。夫口談夷惠而身行桀跖。耳聽詩禮而心存邪僻。夏殷以降何代無之。豈得怒跖而尤夷惠疾邪而廢詩禮。然則人有可誅之罪。法無可廢之過。但應禁非以弘法。不可以人而賤道。竊篤信于妙法。不茍黨于沙門。至於耘稊稗以植嘉苗。肅奸回以清大教。所深愿矣。所深愿矣。

傅云。道人土梟驢騾四色。皆是貪逆之惡種。此又不思之言也。夫以舍俗修道故稱道人。學道離貪何名貪逆。若云貪菩提道逆生死流。則傅子興言未達斯旨。觀沙門之律行也。行人所不能行。止人所不能止。具諸釋典可得而究。蠕動之物猶

【現代漢語翻譯】 現代漢語譯本： 如今有很多士人，因為鄰居家有忤逆的孩子，就放縱自己家裡的順從的孩子。難道因為過去有叛亂的民眾，就不供養現在的百姓了嗎？普天之下，出家修行的僧侶，並非聚集在一個地方，而是像星星一樣分佈在各個地方。用州縣來管理他們，用關卡河流來限制他們。他們沒有徵調兵役的權力，只有佛法的戒律約束。即使有五三個兇險之徒，一兩個斷善根的人，他們既沒有機會烏合，又何必擔憂他們像螞蟻一樣聚集呢？而且沙門（Śrāmaṇa，指出家修道者）入道，難道是懷著圖謀叛亂的心思嗎？女子出家，難道是爲了披甲上陣嗎？為什麼要把僧尼的數量混為一談，把他們和貓頭鷹、銅鏡之徒相提並論，捏造虛假的事實來擾亂真相，掩蓋善良而稱揚邪惡呢？君子有三件敬畏的事情，怎麼能這樣做呢？ 讀書人（青衿）有罪，不是孔子（尼父）的過失；僧人（皂服）作惡，難道是釋迦牟尼佛（釋尊）的罪過嗎？僧人觸犯朝廷的法令，尼姑違反世俗的刑律，就像誦讀法律卻偷偷地挖墻洞，像學習禮儀卻驕橫傲慢。只是因為人的本性頑固愚昧而不向善，不是因為佛經開啟了叛逆作亂的源頭而使人沾染邪惡。人不可能都是賢人，佛法確實是盡善盡美的，怎麼能因為厭惡壞人而連帶厭惡好人，因為責備人而拋棄佛法呢？口頭上談論伯夷、柳下惠，行為卻像盜跖；耳朵里聽著《詩經》、《禮記》，心裡卻存著邪惡的念頭。從夏朝、商朝以來，哪個朝代沒有這樣的人呢？難道能因為憎恨盜跖就責怪伯夷、柳下惠，因為厭惡邪惡就廢棄《詩經》、《禮記》嗎？既然如此，那麼人有應該被誅殺的罪過，佛法卻沒有應該被廢棄的過錯。只應該禁止邪惡來弘揚佛法，不可以因為人的原因而輕賤佛道。我堅定地信仰妙法，不茍且地偏袒僧人。至於剷除田里的雜草，來種植好的苗，肅清奸邪之人，來清凈偉大的佛教，這是我深深期望的，這是我深深期望的。 傅大士（傅云）說：『道人、土梟、驢、騾四種東西，都是貪婪悖逆的惡種。』這也是不加思考的話。因為他們捨棄世俗來修道，所以才被稱為道人。學習佛道是爲了遠離貪慾，怎麼能說是貪婪悖逆呢？如果說是貪求菩提之道，背離生死輪迴，那麼傅大士的言論就沒有理解這個意思。觀察沙門的戒律行為，他們能做到常人所不能做到的，能停止常人所不能停止的。詳細的佛經記載可以用來研究。即使是蠕動的生物，也...

【English Translation】 English version: Nowadays, many scholars indulge their obedient children because their neighbors have rebellious ones. Does this mean that because there were rebellious people in the past, we should not support the common people of today? Throughout the world, the monastic community does not gather in one place, but is scattered like stars across the land. They are governed by prefectures and counties, and restricted by passes and rivers. They have no power to conscript soldiers, but are bound by the precepts of the Dharma. Even if there are a few wicked individuals or those who have severed their roots of goodness (icchantika), they have no opportunity to conspire, and there is no need to worry about them gathering like ants. Moreover, Śrāmaṇas (Śrāmaṇa, mendicants) enter the path, surely not harboring rebellious intentions. Women leave home, certainly not seeking to wear armor. Why then should we lump together the numbers of monks and nuns, and equate them with owls and polished mirrors, fabricating falsehoods to confuse the truth, obscuring the good and praising evil? A gentleman has three things to revere; how can he act in such a way? If scholars (青衿) commit crimes, it is not the fault of Confucius (尼父); if monks (皂服) do wrong, is it the fault of Śākyamuni Buddha (釋尊)? If monks violate the laws of the court and nuns break secular laws, it is like reciting the law while secretly digging holes, or reading the rites while being arrogant and haughty. It is simply because people are inherently stubborn and ignorant and do not turn to good, not because the scriptures open the source of rebellion and cause them to be stained with evil. People cannot all be virtuous, but the Dharma is truly perfect. How can we hate the good because of the evil, and abandon the Dharma because of blaming people? Speaking of Yi and Hui (伯夷、柳下惠) while acting like Zhi (盜跖), listening to the Book of Poetry and the Book of Rites while harboring evil thoughts in the heart – which dynasty since the Xia and Shang dynasties has not had such people? Can we hate Zhi and blame Yi and Hui, or hate evil and abandon the Book of Poetry and the Book of Rites? Therefore, people have crimes that should be punished, but the Dharma has no faults that should be abandoned. We should only prohibit evil to promote the Dharma, and not despise the Way because of people. I firmly believe in the wonderful Dharma, and do not partially favor the monks. As for weeding out the tares to plant good seedlings, and eliminating the treacherous to purify the great teaching, this is my deepest wish, this is my deepest wish. Layman Fu (傅云) said: 'Mendicants, earthen owls, donkeys, and mules are all evil seeds of greed and rebellion.' This is also a thoughtless statement. Because they renounce the world to cultivate the Way, they are called mendicants. Learning the Way is to be free from greed, so how can they be called greedy and rebellious? If it is said that they are greedy for the Bodhi path and rebellious against the cycle of birth and death, then Layman Fu's words have not understood this meaning. Observing the monastic discipline of the Śrāmaṇas, they can do what ordinary people cannot do, and stop what ordinary people cannot stop. Detailed Buddhist scriptures can be used for research. Even crawling creatures...

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不加害。況為梟鏡之事乎。嫁娶之禮尚舍不為。況為禽獸之行乎。何乃引離欲之上人。匹聚麀之下物援有道之賢俊。比無知之驢騾。毀大慈之善眾。媲不祥之惡鳥。謂道人為逆種。以梵行比獸心。害善一何甚乎。反白頓如此乎。

余昔每引孝經之不毀傷。以譏沙門之去鬚髮。謂其反先王之道。失忠孝之義。今則悟其不然矣。若夫事君親而盡節。雖殺身而稱仁。虧忠孝而偷存。徒全膚而非義。論美見危而致命禮防臨難而茍免。何得一概而訶毀傷。雷同而顧膚髮。割股納肝傷則甚矣。剔須落髮毀乃微焉。立忠不顧其命。論者莫之咎。求道不愛其毛。何獨以為過。湯恤蒸民。尚焚軀以祈澤。墨敦兼愛。欲磨足而至頂。況夫上為君父深求福利。鬚髮之毀何足顧哉。且夫聖人之教有殊途而同歸。君子之道或反經而合義。則太伯其人也。廢在家之就養。托採藥而不歸。棄中國之服章。依剪髮以為飾。反經悖禮莫甚。於斯。然而仲尼稱之曰。太伯可謂至德矣。其故何也。雖跡背君親而心忠於家國。形虧百越而德全乎三讓。故太伯棄衣冠之制而無損於至德。則沙門舍搢紳之容。亦何傷乎妙道。雖易服改貌違臣子之常儀。而通道歸心願君親之多福。苦其身意。修出家之眾善。遺其君父。以歷劫之深慶。其為忠孝。不亦多乎。謂善沙

【現代漢語翻譯】 現代漢語譯本： 不加害於人。何況是做像梟鏡（用貓頭鷹的眼睛做的鏡子，比喻不祥之物）這樣的事呢？嫁娶的禮節尚且要捨棄不做，何況是做禽獸的行為呢？為什麼要把斷絕慾望的出家人，比作交配的野獸；把有道德的賢人俊士，比作無知的驢騾？詆譭大慈大悲的善良僧眾，比作不吉祥的惡鳥？說修行人是逆種，把清凈的修行比作禽獸之心？傷害善良是多麼過分啊！反駁辯論竟然到了這種地步嗎？ 我過去常常引用《孝經》中『身體髮膚，受之父母，不敢毀傷』的說法，來譏諷出家人剃鬚發，認為他們違背了先王的道理，喪失了忠孝的道義。現在我才明白不是這樣的。如果爲了侍奉君主和父母而竭盡節義，即使犧牲生命也稱得上是仁義；如果虧損了忠孝而茍且偷生，即使保全了身體也不是道義。評論美政在於危難時獻出生命，禮法防止面臨災難時茍且偷生，怎麼能一概而論地呵斥毀傷身體的行為，盲目地顧惜面板毛髮呢？割下大腿上的肉，取出肝臟，損傷是很嚴重了；剃掉鬚髮，毀傷是很輕微的。爲了盡忠而不顧惜自己的生命，評論者沒有人責怪；爲了追求真理而不愛惜自己的毛髮，為什麼唯獨認為這是過錯呢？商湯王爲了救濟百姓，尚且焚燒自身來祈求降雨；墨子崇尚兼愛，想要磨損腳跟直到頭頂。何況是爲了君主和父母深切地尋求福利，鬚髮的毀傷又有什麼值得顧惜的呢？而且聖人的教誨有不同的途徑卻達到相同的歸宿，君子的行為有時違背常理卻符合道義。就像太伯這個人，放棄了在家奉養父母的責任，假託採藥而不回家，拋棄了中原的服飾，依靠剪髮來作為裝飾。違背常理和禮法的行為沒有比這更嚴重的了。然而孔子稱讚他說：『太伯可以稱得上是具有最高的德行了。』這是什麼原因呢？雖然行為上背離了君主和父母，但內心忠於國家；外表上虧損了華夏的禮儀，但德行上保全了三讓的美德。所以太伯拋棄了衣冠制度卻沒有損害他的至高德行，那麼出家人捨棄士大夫的容貌，又有什麼妨礙他們追求精妙的佛道呢？即使改變服飾容貌，違背了臣子的常規禮儀，但他們信奉佛道，歸心向善，希望君主和父母得到更多的福報，刻苦身心，修習出家人的各種善行，把功德迴向給君主和父母，以求得長久的福慶，他們所做的忠孝，不是更多嗎？說出家的沙門是善良的。

【English Translation】 English version: Do no harm. How much less should one engage in things like 'owl mirrors' (mirrors made from owl eyes, symbolizing inauspicious objects)? Even the rituals of marriage should be abandoned, how much less should one engage in bestial behavior? Why compare renunciates who have abandoned desires to mating beasts, and virtuous and wise individuals to ignorant donkeys and mules? Why slander the compassionate and virtuous Sangha, comparing them to inauspicious and evil birds? Why call practitioners of the Dharma 'reverse seeds' and compare pure conduct to the minds of beasts? How extreme is this harm to goodness! Has the rebuttal truly reached this point? In the past, I often cited the saying from the Classic of Filial Piety, 'Our body, hair, and skin are received from our parents; we dare not injure them,' to criticize monks for shaving their heads and beards, believing they were violating the principles of the former kings and abandoning the righteousness of loyalty and filial piety. Now I understand that this is not the case. If one serves the ruler and parents with utmost integrity, even sacrificing one's life can be called benevolence. If one neglects loyalty and filial piety and merely seeks to survive, preserving the body is not righteousness. Commenting on valuing righteousness means sacrificing one's life in times of danger, and etiquette prevents seeking to escape hardship. How can one indiscriminately condemn the act of harming the body and blindly cherish skin and hair? Cutting flesh from the thigh and extracting the liver is a severe injury, while shaving the beard and hair is a minor one. If one disregards one's life for the sake of loyalty, no one blames them. Why is it considered wrong to not cherish one's hair for the sake of seeking the Dharma? King Tang of Shang, concerned for the suffering people, even burned himself to pray for rain. Mozi advocated universal love, desiring to wear down his heels to the top of his head. How much more so when deeply seeking blessings for the ruler and parents, what is the harm in sacrificing hair and beard? Moreover, the teachings of the sages have different paths but lead to the same destination, and the actions of the virtuous may sometimes contradict convention but align with righteousness. Take Taibo (伯) for example. He abandoned the responsibility of caring for his parents at home, feigning to gather herbs and not returning. He discarded the clothing of the Central Plains, relying on cutting his hair as adornment. There is no greater violation of convention and etiquette than this. Yet Confucius praised him, saying, 'Taibo can be called the epitome of virtue.' What is the reason for this? Although his actions deviated from the ruler and parents, his heart was loyal to the country. Outwardly, he abandoned the rituals of China, but inwardly, he preserved the virtue of the Three Deferrals. Therefore, Taibo's abandonment of the system of clothing and hats did not diminish his supreme virtue. So, what harm is there in monks abandoning the appearance of officials in their pursuit of the profound Dharma? Even if they change their clothing and appearance, violating the conventional etiquette of subjects, they believe in the Dharma, return their hearts to goodness, and hope that the ruler and parents receive more blessings. They endure hardship in body and mind, cultivate the various good deeds of monastic life, and dedicate their merits to the ruler and parents, seeking lasting blessings. Is their loyalty and filial piety not greater? To say that the monks are good.

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門為不忠。未之信矣。

傅又云。西域胡人因泥而生。是以便事泥瓦。此又未思之言也。夫崇立靈像摸寫尊形。所用多涂。非獨泥瓦。或雕或鑄。則以鐵木金銅。圖之繡之。亦在丹青縑素。復謂西域士女遍從此物而生乎。且又中國之廟以木為主。則謂制禮君子皆從木而育耶。親不可忘。故為之宗廟。佛不可忘。故立其形像。以表罔極之心。用申如在之敬。欽聖仰德。何失之有哉。夫以善為過者。故亦以惡為功矣。

傅又云。帝王無佛則國治年長。有佛則政虐祚短。此又未思之言也。則謂能仁設教。皆闡淫虐之風。菩薩立言。專弘桀紂之事。以實論之。殊不然矣。夫殷喪大寶。災興妲己之言。周失諸侯。禍由褒姒之笑。三代之亡。皆此物也。三乘之教。豈斯尚乎。佛之為道慈悲喜護。齊物我而等怨親。與安樂而救危苦。古之所以得其民者。佛既弘之矣。民之所以逃其上者。經甚戒之矣。羲軒舜禹之德。在六度而苞籠。羿浞癸辛之咎。總十惡以防禁。向使桀弘少欲之教。紂順大慈之道。伊呂無所用其謀。湯武焉得行其討。可使嗚條免去國之禍。牧野息倒戈之亂。夏后從洛汭之歌。楚子違干溪之難。然則釋氏之化為益非小。延福祚于無窮。遏危亡于未兆。傅謂有之為損無之為益。是何言歟。是何言歟。與佛何仇

【現代漢語翻譯】 現代漢語譯本：

把門說成是不忠的，這是不相信它啊。 傅奕又說，西域的胡人因為泥土而生，所以擅長泥瓦匠的活。這又是不經過思考的話。樹立靈像，描摹佛的尊容，所用的材料很多，不只是泥瓦。或者雕刻或者鑄造，就用鐵、木、金、銅。用圖畫來描繪，用刺繡來表現，也在丹青和絲綢上。難道說西域的男女都從這些東西而生嗎？而且中國的廟宇以木頭為主，難道說制定禮儀的君子都是從木頭裡生長出來的嗎？因為親人不可忘記，所以為他們建立宗廟；因為佛不可忘記，所以樹立他的形像，以此表達無限的思念之心，用以表達如在眼前的敬意。敬佩聖人，仰慕他們的德行，有什麼過失呢？把善事說成是過錯的人，也會把惡事說成是功勞了。 傅奕又說，帝王沒有佛法，國家就能治理好，壽命就能長久；有佛法，政治就暴虐，國運就短促。這又是不經過思考的話。難道說釋迦牟尼佛設立教義，都是爲了宣揚**的風氣；菩薩立下言論，專門弘揚夏桀、商紂的事蹟嗎？實際上，完全不是這樣。殷朝失去天下，災禍是因為妲己的讒言；周朝失去諸侯，禍患是因為褒姒的笑容。夏、商、週三代的滅亡，都是因為這些女人啊！三乘佛法，難道會提倡這些嗎？佛的教義是慈悲喜捨，平等對待自己和他人，平等對待仇人和親人，給予安樂，救助危難困苦。古代帝王之所以能夠得到人民的擁護，佛法已經弘揚了這些道理。人民之所以要背叛他們的統治者，佛經已經告誡他們不要這樣做了。伏羲、黃帝、堯、舜、禹的德行，都包含在六度之中；夏桀、寒浞、夏癸、商紂的罪過，都用十惡來防止和禁止。如果夏桀能夠弘揚少欲的教義，商紂能夠順從大慈悲的道理，伊尹和呂尚就沒有地方施展他們的計謀，商湯和周武王又怎麼能夠進行他們的征討呢？就可以使鳴條免除亡國的災禍，牧野平息倒戈的叛亂，夏朝的後人可以唱著洛水之歌，楚國的君主可以避免干溪的災難。這樣看來，佛法的教化帶來的益處不小啊，可以使福運綿延無窮，把危亡扼殺在萌芽狀態。傅奕說有佛法是損害，沒有佛法是益處，這是什麼話啊？這是什麼話啊？和佛有什麼仇恨呢？

【English Translation】 English version:

To say the door is disloyal is to distrust it. Fu Yi also said, 'The Hu people (non-Han people from the Western Regions) of the Western Regions are born from mud, so they are good at mud-tiling.' This is also a thoughtless statement. When establishing sacred images and depicting revered forms, many materials are used, not just mud-tiles. Whether carved or cast, they use iron, wood, gold, and bronze. When depicted in paintings or embroidery, they are on danqing (traditional Chinese painting) and silk. Does this mean that the men and women of the Western Regions are all born from these things? Moreover, Chinese temples mainly use wood, so does that mean that the gentlemen who established the rites were all nurtured from wood? Because relatives should not be forgotten, ancestral temples are built for them; because the Buddha should not be forgotten, his images are erected to express boundless remembrance and to show reverence as if he were present. Revering the sages and admiring their virtues, what fault is there in that? Those who regard good deeds as faults will also regard evil deeds as merits. Fu Yi also said, 'If emperors have no Buddhism, the country will be well-governed and the years will be long; if they have Buddhism, the government will be tyrannical and the dynasty will be short-lived.' This is also a thoughtless statement. Does this mean that Sakyamuni Buddha established his teachings to promote the ways of **; that Bodhisattvas made statements specifically to promote the deeds of Jie (last ruler of the Xia dynasty) and Zhou (last ruler of the Shang dynasty)? In reality, it is not like that at all. The Yin dynasty lost its empire because of Daji's (consort of King Zhou of Shang) slanderous words; the Zhou dynasty lost its lords because of Bao Si's (consort of King You of Zhou) smiles. The downfall of the Xia, Shang, and Zhou dynasties was all because of these women! Would the Three Vehicles (three paths to enlightenment in Buddhism) advocate these things? The Buddha's way is compassion, joy, and protection, treating oneself and others equally, treating enemies and relatives equally, giving happiness and rescuing those in danger and suffering. The reasons why ancient emperors were able to gain the support of the people, Buddhism has already promoted these principles. The reasons why the people would betray their rulers, the sutras have already warned them not to do so. The virtues of Fuxi, Huangdi, Yao, Shun, and Yu are encompassed in the Six Perfections (Six Pāramitās); the faults of Jie, Zhuo, Gui, and Xin are all prevented and forbidden by the Ten Evils (Ten Non-virtuous Actions). If Jie had promoted the teachings of few desires, and Zhou had followed the principles of great compassion, then Yi Yin and Lü Shang would have had no place to use their schemes, and Tang and Wu would not have been able to carry out their conquests. It could have allowed Mingtiao (battle where the Shang dynasty overthrew the Xia dynasty) to avoid the disaster of national destruction, and Muye (battle where the Zhou dynasty overthrew the Shang dynasty) to quell the rebellion of turning spears. The descendants of the Xia dynasty could sing the songs of the Luo River, and the ruler of Chu could avoid the difficulties of Ganxi. In that case, the benefits of Buddhist teachings are not small; they can extend blessings endlessly and suppress dangers before they arise. Fu Yi says that having Buddhism is a detriment and not having it is a benefit. What kind of words are these? What kind of words are these? What hatred is there towards the Buddha?

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而誣之至此。佛何所負而疾之若仇乎。

傅又云。未有佛法之前。人皆淳和世無篡逆。此又未思之言也。夫九黎亂德。豈非無佛之年。三苗逆命。非當有法之後。夏殷之季何有淳和。春秋之時寧無篡逆。寇賊奸宄。作士命于皋繇。玁狁孔熾。薄伐勞于吉甫。而傅謂佛興篡逆法敗淳和。專構虛言皆違實錄。一縷之盜佛猶戒之。豈長篡逆之亂乎。一言之妄佛亦防之。何敗淳和之道乎。惟佛之為教也。勸臣以忠。勸子以孝。勸國以治。勸家以和。弘善示天堂之樂。懲非顯地獄之苦。不唯一字以為褒。豈止五刑而作戒。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷于佛日乎。但自淪於苦海矣。輕而不避。良可悲夫。於是書生心伏而色愧避席而謝曰。仆以習俗生常違道自佚。忽于所未究玩其所先述。背正法而異論。受邪言以同失。今聞佛智之玄遠。乃知釋教之忠實。豁然神悟而理攄。足以蕩迷而祛疾。雖從邪于昔歲。請歸正於茲日。謹誦來戒以為口實矣。

內德論通命篇第二

或曰。聖人陳福以勸善。示禍以戒惡。小人謂善無益而不為。謂惡無傷而不去。然有殃有福之言。乃華而不實。無益無傷之論。則信而有徴。何以言之也。伯夷餒矣。啟期貧矣。顏回夭矣。冉耕疾矣。或侈侈隆富。言罕及於義方。或皤皤壽

【現代漢語翻譯】 現代漢語譯本：竟然誣衊佛陀到這種地步。佛陀究竟虧欠了他們什麼，以至於他們像對待仇人一樣憎恨佛陀呢？

傅奕又說：『在沒有佛法之前，人們都很淳樸和睦，世上沒有篡位作亂的事情。』這也是沒有經過思考的話。九黎擾亂道德，難道不是在沒有佛法的年代嗎？三苗違抗天命，難道是在有了佛法之後嗎？夏朝和殷朝末年，哪裡有什麼淳樸和睦？春秋時期，難道沒有篡位作亂的事情嗎？盜賊奸邪，皋繇制定法律來懲治他們；玁狁猖獗，尹吉甫辛勤征戰。而傅奕卻說佛法興起導致篡逆，佛法衰敗導致淳樸和睦，完全是捏造謊言，與史實不符。即使是一絲一縷的盜竊，佛陀也告誡人們不要去做，怎麼會助長篡逆作亂呢？即使是一句虛妄的話，佛陀也要防止人們去說，怎麼會敗壞淳樸和睦的社會風氣呢？佛陀的教誨，是勸勉臣子要忠誠，勸勉子女要孝順，勸勉國家要安定，勸勉家庭要和睦，弘揚善行，揭示天堂的快樂，懲罰惡行，揭示地獄的痛苦。不僅僅用一個『好』字來褒獎，難道僅僅用五刑來作為警戒嗎？竟然說佛法傷害和睦，助長禍亂，這不是極大的誣衊誹謗嗎？但這又怎麼能傷害到佛陀的光輝呢？只不過是讓自己沉淪於苦海罷了。輕率而不迴避，實在可悲啊！』於是，這位書生心悅誠服，面帶愧色，離開座位謝罪說：『我因為習慣於世俗，常常違背真理，放縱自己，忽略了沒有深入研究的，玩味了先前已經瞭解的，背離正法而信奉異端邪說，接受邪惡的言論而一同犯錯。現在聽聞了佛陀智慧的玄妙深遠，才知道佛教的忠誠和真實。頓時豁然開朗，理解了道理，足以消除迷惑，去除弊病。雖然過去追隨邪說，請允許我從今天開始歸於正道。我將謹記您所說的戒律，作為我言行的準則。』

《內德論·通命篇》第二

有人問：『聖人陳述福報來勸勉人們行善，揭示災禍來告誡人們戒惡。小人認為行善沒有益處而不去做，認為作惡沒有傷害而不停止。然而，關於災禍和福報的說法，華而不實；關於沒有益處和沒有傷害的論調，卻真實而有應驗。這是為什麼呢？伯夷餓死了，啟期貧困潦倒，顏回早逝，冉耕身患疾病，有的人卻奢侈豪華，很少談及道義；有的人年老長壽，'

【English Translation】 English version: To slander the Buddha to such an extent! What has the Buddha done to deserve such hatred, as if he were an enemy?

Fu Yi also said: 'Before the advent of Buddhism, people were simple and harmonious, and there were no usurpations or rebellions.' This is also a thoughtless statement. Did not the Nine Li tribes disrupt morality in the years before Buddhism? Did not the San Miao defy Heaven's commands after the advent of Buddhism? In the late Xia and Yin dynasties, where was there any simplicity and harmony? During the Spring and Autumn period, were there no usurpations or rebellions? Bandits and traitors were punished by Gao Yao's laws; the Xianyun barbarians were rampant, and Yin Jifu toiled in battle. Yet Fu Yi claims that the rise of Buddhism led to usurpations and rebellions, and the decline of Buddhism led to simplicity and harmony. This is pure fabrication, contrary to historical records. Even the theft of a single thread is forbidden by the Buddha, so how could he encourage usurpations and rebellions? Even a single false word is guarded against by the Buddha, so how could he corrupt the simple and harmonious ways? The Buddha's teachings encourage ministers to be loyal, children to be filial, nations to be stable, and families to be harmonious. They promote good deeds, revealing the joys of heaven, and punish evil deeds, revealing the sufferings of hell. They do not merely use a single 'good' word for praise, nor do they merely use the five punishments as warnings. To say that Buddhism harms harmony and encourages chaos is a great slander and libel! But how can this harm the Buddha's radiance? It only causes oneself to sink into the sea of suffering. To be reckless and not avoid this is truly lamentable!' Thereupon, the scholar was convinced, his face filled with shame. He left his seat and apologized, saying: 'Because I am accustomed to worldly ways, I often violate the truth and indulge myself, neglecting what I have not deeply studied, and savoring what I have already understood. I have turned away from the true Dharma and embraced heterodox teachings, accepting evil words and sharing in their errors. Now that I have heard of the Buddha's profound and far-reaching wisdom, I know the loyalty and truthfulness of Buddhism. Suddenly, I am enlightened and understand the principles, which are sufficient to dispel delusion and remove ailments. Although I followed heresy in the past, please allow me to return to the right path from this day forward. I will carefully recite the precepts you have spoken, as the standard for my words and actions.'

Inner Virtue Treatise, Chapter 2: Understanding Destiny

Someone asked: 'Sages present blessings to encourage people to do good, and reveal disasters to warn people to abstain from evil. Petty people think that doing good is of no benefit and do not do it, and think that doing evil is of no harm and do not stop. However, the sayings about disasters and blessings are flowery and insubstantial; the arguments about no benefit and no harm are true and verifiable. Why is this? Boyi starved to death, Qi Qi was poor and destitute, Yan Hui died young, and Ran Geng was ill. Some people are extravagant and wealthy, rarely mentioning righteousness; some people are old and long-lived,'

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考。名不稱于歿世。仁而不壽富而未仁。書契已降不可勝紀。故知仲尼殃慶之言。徒欺人耳。文命影響之喻。殆難信乎。有敦善行而不怠者。嗟斯言之長惑焉。乃論而釋之曰。夫殃福蓋有其根。不可無因而妄致。善惡當收其報。必非失應而徒已。但根深而報遠。耳目之所不該。原始而究終。儒墨之所莫逮。故隨遭之命度于天而難詳。夭壽之年考於人而易惑。人之為賞罰也。尚能明察而不濫。天之降殃福也。豈反淆亂而無倫哉。故知有理存焉。不可誣矣。非夫大覺而遍知者。孰能窮理而除惑哉。卜商賈誼之為言。班彪季康之著論。但知混而謂之命。莫辯命之所以然。何異見黍稷于倉廩。而不知得之由稼穡。睹羅紈于篋笥。而未識成之以機杼。馬遷嗟報施之爽。積疑而莫之通。范滂惑善惡之宜。含憤而無以釋。皆睹流而弗尋源。見一而不知二。惟觀釋氏之經論。可以究其始終乎。為善為惡之報。窮枝派于千葉。一厚一薄之命。照根源於萬古。辯六趣之往來。示三世之殃福。乃知形歿而業無朽焉。人死而神又生焉。或賢聖而受宿殃。六通乏適口之。膳或禽獸而荷余福。四足懷如意之寶。為業既非一緒。感報寔亦千變。業各異而隨心。報不同其如面。原其心也。或先迷而後復。或有初而無終。或惡恒而罔悔。或善粹而常崇。或

為功而兼咎。或福微而慧隆。或罪均而情異。或功殊而志同。故其報也。有先號而後笑。有既得而患失。有少賤而卒兇。有始榮而終吉。有操潔而年夭。有行鄙而財溢。有同罪而殊刑。有齊德而異秩。業多端而交加。果遍酬而縷悉。譬如畫工布丹青之彩。映象應妍蚩之質。命招六印。達季子之遊談。業引萬金。果朱公之計術。取青紫如俯拾。有昔因之助焉。達禮樂而固窮。無宿福之資也。讀論者繼踵而張文獨享其榮。說詩者比肩而匡鼎偏高其位。或功勤可記而祿不及於介推。或咎隙當誅而爵先加於雍齒。韋賢經術遠勝黃金之遺。趙壹文籍。不如盈囊之錢。此豈功業之異哉。故由宿命之殊耳。或材小而任大。宰衡無赫赫之功。或道著而身微。孔墨有棲棲之辱。亦有德位俱顯。元凱列唐虞之朝。才命並隆。傅呂受鹽梅之寄。二因雙殖。則兼之也。如此。一業孤修。則其偏也若彼。管仲釋囚而登相。李斯為相而被刑。范睢先辱而後榮。鄧通始富而終餒。非初訥而末辯。豈昔愚而今智。由果熟而泰來。以福盡而屯及。若云敗伍胥者宰嚭也。非由昔殃。濟張倉者王陵也。何關往福。此為見緣而不知因。有斷見之咎矣。若云業縻好爵不念同升之恩。命偶仁風。無愧來蘇之澤。此為知因而不識緣。有背恩之罪矣。若兼達其旨兩遣其累

。進德修業豈有閡乎。春種嘉穀。方賴夏雨以繁滋。宿殖良因。乃藉今緣而起發。受膏澤而荒蕪不墾之地也。遇明時而貧賤無因之士也。因緣之旨具諸經論。觸途而長。皆此類焉。若唯見其一不會其二。咎累之萌傷其德矣。觀釋典之所明也。白黑之業。有必定之與不定。禍福之報。有可轉及於無轉。為德為咎。唯禳可轉之業。若賢若愚。無移必定之命。夫大善積而災銷。眾惡盈而福滅。理之必然信而不貳。譬如藥石勝而疾除。水雨注而焚息。巨堤之堰涓流。蕭斧之伐朝菌。但疾處膏肓。良藥有所不救。火炎原隰。滴水固其無解。鄧林之木非只刃而可盡。長江之流豈一塊之能塞。大德可以掩微瑕。微功不足補大咎。鐫金石者難為功。摧枯朽者易為力。其業微者報不堅。其行堅者果必定。不堅故可轉。必定則難移。可轉之難。故三唱息巨海之波。難移之厄。則四果遇兇人之害。劉琨小賢。致反風而滅火。唐堯大聖。遭洪水之襄陵。準此而論。未足惑矣。晉文增德。殄長蛇于路隅。宋景興言。退妖星于天際。此不定之業也。邾文輕己而利民。有德而無應。楚昭引災而讓福。言善而身兇。乃必定之命也。或同惡而殊感。或善均而報異。皆昔因之所致也。何足怪之於一生哉。孔子曰。小人不知天命而不畏。又曰。不知命無以為君

子。佛之所云業也。儒之所謂命也。蓋言殊而理會。可得而同論焉。命繫於業。業起於人。人稟命以窮通。命隨業而厚薄。厚薄之命莫非由己。怨天尤上不亦謬乎。詩云。下民之孽。匪降自天。傳曰。禍福無門。惟人所召。此云。天之不可推而責之於人矣。孟軻干魯。不憾臧倉之蔽。仲由仕季。無恚伯寮之讒。則謂人之不可責而推之於天矣。其言若及其致匪殊。要而論之。同歸進德。克己戒人。以勖幹幹之志。樂天知命。蠲其慼慼之尤。夫然故內勤克命之功。外弘不爭之德。上無怨天之咎。下絕尤人之累。行之中和。於是乎在。古之善為道者。其從事於斯乎。昔者初聞釋典信之不篤。拘其耳目之間。疑于視聽之外。謂前因後果之說。等莊周之寓言。天上地下之談。類相如之烏有。睹奸回之漏網。則為非而不懲。聞忠直之逢尤。則輕善而無勸。甚哉此惑也。知業則不然。夫達業之君子無私而委命。仰聖賢之清德。敦金玉之高行。無悶于陋巷之居。忘懷于名利之競。所以畢既往之餘業。啟將來之長慶。不顧流俗之嗤毀。豈求鄉曲之稱詠哉。夫種殖不見其長。有時而大砥礪。莫睹其虧。終銷厥厚。今形善惡之報。為時近而未熟。昔世吉兇之果。須數終而乃謝。譬如稼穡作甘。不朝種而夕稔。蒺䔧為刺。亦春生而秋實。不耕而

【現代漢語翻譯】 現代漢語譯本： 先生說：佛家所說的『業』（Karma），儒家所說的『命』（Destiny），雖然說法不同，但道理是可以融會貫通的。命運取決於業，業由人所造。人承受命運的好壞，命運隨著業的善惡而變化。命運的好壞完全取決於自己，埋怨天，責怪別人，豈不是荒謬嗎？《詩經》說：『百姓的災禍，不是上天降下來的。』《左傳》說：『禍福沒有門路，都是人自己招來的。』這說明不能把天推卸責任而責怪人。孟軻到魯國求官，不怨恨臧倉的阻撓；仲由在季氏手下做官，不惱怒伯寮的讒言。這說明不能責怪人而推給天。他們的言論如果推究到極致，道理並沒有什麼不同，總而言之，都是爲了提高道德修養，約束自己，告誡別人，努力不懈地追求進步，安於天命，消除憂慮。這樣，才能在內努力修養，改變命運，在外弘揚不爭的美德，對上不埋怨天，對下不責怪人，行為符合中正平和的原則。古代善於修道的人，就是這樣做的吧？ 過去剛聽到佛經時，我不太相信，被自己的見聞所侷限，懷疑視聽之外的事情。認為前因後果的說法，等同於莊周的寓言；天上地下的談論，類似於司馬相如的虛構。看到奸邪的人逃脫法網，就認為作惡不會受到懲罰；聽到忠誠正直的人遭受禍患，就輕視善良而不去勸勉。這真是太迷惑了！瞭解業就不會這樣了。通達業的君子，沒有私心而順應天命，仰慕聖賢的高尚品德，注重金玉般的美好行為，不因住在簡陋的巷子里而煩惱，忘記追逐名利的競爭。這樣，才能了結過去的惡業，開啟未來的幸福。不顧世俗的嘲笑和譭謗，難道是爲了求得鄉里百姓的稱讚嗎？ 播種時看不見它的生長，有時卻長得很大；磨刀時看不見它的損耗，最終會磨薄。現在行善作惡的報應，是因為時間短而尚未成熟；過去世的吉兇禍福，必須等到一定的時限才能結束。譬如種植莊稼，不是早上播種晚上就能收穫；蒺藜長出刺，也是春天生長秋天結果。不耕種而

【English Translation】 English version: Sir, what the Buddhists call 'Karma', and what the Confucians call 'Destiny', although the terms are different, the principles can be understood in the same way. Destiny depends on Karma, and Karma arises from people. People receive good or bad fortune according to their destiny, and destiny changes with the goodness or badness of Karma. The quality of destiny depends entirely on oneself. Isn't it absurd to blame Heaven and complain about others? The Book of Poetry says, 'The calamities of the people are not sent down from Heaven.' The Zuo Zhuan says, 'Good fortune and misfortune have no doors; they are all invited by people themselves.' This shows that one cannot shift responsibility to Heaven and blame people. When Meng Ke went to the State of Lu to seek office, he did not resent Zang Cang's obstruction. When Zhong You served under the Ji family, he was not angry at Bo Liao's slander. This shows that one cannot blame people and shift responsibility to Heaven. If their words are pursued to the extreme, the principles are not different. In short, they are all for improving moral cultivation, restraining oneself, admonishing others, and striving unremittingly for progress, being content with destiny, and eliminating worries. In this way, one can work hard internally to change destiny, and externally promote the virtue of non-contention, not blaming Heaven above, and not blaming others below, and acting in accordance with the principles of moderation and harmony. The ancients who were good at cultivating the Way did this, didn't they? In the past, when I first heard the Buddhist scriptures, I didn't quite believe them, being limited by my own perceptions and doubting things beyond what I could see and hear. I thought that the idea of cause and effect was like Zhuang Zhou's fables, and the talk of heaven and earth was like Sima Xiangru's fabrications. Seeing that evil people escaped the law, I thought that doing evil would not be punished. Hearing that loyal and upright people suffered misfortune, I despised goodness and did not encourage it. This was truly a great delusion! Understanding Karma is different. A gentleman who understands Karma has no selfishness and accepts destiny, admires the noble virtues of sages and worthies, values the beautiful actions like gold and jade, is not troubled by living in a humble alley, and forgets the pursuit of fame and profit. In this way, one can end past bad Karma and begin future happiness. He does not care about the ridicule and slander of the world; does he seek the praise of the villagers? One cannot see its growth when planting, but sometimes it grows very large. One cannot see its wear when sharpening a knife, but eventually it will become thin. The retribution of doing good or evil now is because the time is short and it has not yet matured. The good or bad fortune of past lives must wait until a certain time limit to end. For example, planting crops, one cannot harvest in the evening after planting in the morning. Tribulus grows thorns, and it also grows in spring and bears fruit in autumn. Without plowing and

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飽飫者。因昔歲之餘谷。不賢而富壽者。荷前身之舊福。天道無親疏。人業有盈縮。由斯以推天命。可得除疑惑矣。若夫虞夏商周之典。黃老孔墨之言。道惟施於一生。言罔及於三世。則可惑者有六焉。無辭以通之矣。示為善之利。謂爵賞及名譽。陳為惡之害。明恥辱與刑罰。然逃賞晦名之士。以何為利乎。茍免無恥之夫。不受其害矣。何足以為懲勸哉。可惑者一也。雲天與善降之以百祥。謂神糾淫加之以六極。然伯牛德行而有疾。天豈惡其為善乎。盜跖兇暴而無殃。神豈善其為惡乎。何禍福之濫及哉。可惑者二也。若云罪隨形而並滅。功與身而共朽。善何慶之可論。惡何殃而當戒。若善惡之報。信有而非無也。食山薇而饑死。何處而加之福。膾人肝而壽終。何時而受其禍。何善惡之無報哉。可惑者三也。若云禍福由其祖禰。殃慶延于子孫。考之於前載。不必皆然矣。伯宗羊肹之嗣。絕滅于晉朝。慶父叔牙之後。繁昌于魯國。豈祖禰之由乎。可惑者四也。若云觀善察惡。時有謬于上天。故使降福流災遂無均于下土。然天之明命寧當闇于賞罰乎。曾謂天道不如王者之制乎。可惑者五也。若云禍福非人所召。善惡無報於後。而百王賞善而刑淫。六經褒德而貶過。則為虛勸于不益妄戒于無損。何貴孔丘之弘教。何咎羸正之焚

【現代漢語翻譯】 現代漢語譯本 飽食的人，是因為往年有剩餘的糧食；不賢卻富有長壽的人，是承受前世遺留的福報。天道沒有親疏之分，人的業力有盈虧消長。由此來推斷天命，就可以消除疑惑了。至於虞、夏、商、周的典籍，黃老、孔墨的言論，道理只適用於一生，言論沒有涉及三世，那麼可以使人迷惑的地方有六個，沒有言辭可以解釋通順。 展示行善的利益，說是爵位賞賜和名譽；陳述作惡的害處，說明恥辱和刑罰。然而逃避賞賜隱匿名聲的人，把什麼當作利益呢？茍且免於刑罰的人，不受這些害處。這怎麼足以用來懲罰勸誡呢？這是可以使人迷惑的第一點。 說上天因為人行善而降下各種吉祥，說神明因為人邪淫而降下各種災禍。然而伯牛（孔子弟子，以德行著稱）有德行卻身患疾病，難道上天厭惡他行善嗎？盜跖（春秋末年農民起義領袖，被認為是兇暴的代表）兇殘暴虐卻沒有災禍，難道神明喜歡他作惡嗎？這禍福怎麼如此氾濫不分呢？這是可以使人迷惑的第二點。 如果說罪惡隨著形體而消滅，功德與身體一同腐朽，那麼行善有什麼值得稱慶的，作惡有什麼應該戒懼的。如果善惡的報應，確實存在而不是虛無的，那麼食山薇（一種野菜）而飢餓至死，到哪裡去增加他的福報？吃人肝臟而活到高壽，什麼時候會受到他的禍患？這善惡怎麼會沒有報應呢？這是可以使人迷惑的第三點。 如果說禍福由祖先決定，災禍和喜慶延續到子孫，考察以前的記載，不一定都是這樣。伯宗（春秋時晉國大夫）和羊肹（春秋時晉國大夫）的後代，在晉朝滅絕了；慶父（春秋時魯國貴族）和叔牙（春秋時魯國貴族）的後代，在魯國繁榮昌盛。這難道是祖先決定的嗎？這是可以使人迷惑的第四點。 如果說觀察善惡，有時上天也會有謬誤，所以使得降福降災不能公平地施於人間。然而上天明察的旨意難道會昏暗到賞罰不明嗎？難道說天道還不如人間的君王制度嗎？這是可以使人迷惑的第五點。 如果說禍福不是人招來的，善惡沒有報應在後世，而歷代君王獎勵行善懲罰作惡，六經讚揚德行貶斥過失，那就是虛假地勸勉于沒有益處的事情，荒謬地告誡于沒有損害的事情。又何必重視孔丘（孔子）的弘揚教化，又何必責怪羸正（秦始皇）的焚書呢？

【English Translation】 English version The well-fed are so because of the surplus grain from past years; the unvirtuous yet wealthy and long-lived are bearing the old blessings from their previous lives. The way of Heaven has no favoritism, and people's karma has its waxing and waning. By inferring from this about the Mandate of Heaven, doubts can be dispelled. As for the classics of Yu, Xia, Shang, and Zhou, and the words of Huang-Lao, Confucius, and Mozi, the principles only apply to one lifetime, and the words do not extend to the three existences. Then there are six things that can confuse people, and there are no words to explain them clearly. Showing the benefits of doing good, saying it is titles, rewards, and reputation; stating the harms of doing evil, explaining shame, humiliation, and punishment. However, for those who avoid rewards and hide their names, what do they consider as benefits? Those who barely escape punishment do not suffer these harms. How can this be sufficient for punishment and exhortation? This is the first thing that can confuse people. Saying that Heaven sends down all kinds of auspiciousness because people do good, saying that the gods inflict all kinds of calamities because people are licentious. However, Bo Niu (a disciple of Confucius, known for his virtue) had virtue but suffered from illness, does Heaven hate him for doing good? Dao Zhi (a leader of a peasant uprising in the late Spring and Autumn period, considered a representative of ferocity) was fierce and tyrannical but had no misfortune, does God like him for doing evil? How can this be such indiscriminate distribution of fortune and misfortune? This is the second thing that can confuse people. If it is said that sins disappear with the body, and merits decay with the body, then what is there to celebrate about doing good, and what is there to be wary of about doing evil? If the retribution of good and evil truly exists and is not illusory, then eating mountain ferns (a type of wild vegetable) and starving to death, where will his blessings be added? Eating human livers and living to old age, when will he receive his misfortune? How can there be no retribution for good and evil? This is the third thing that can confuse people. If it is said that fortune and misfortune are determined by ancestors, and calamities and celebrations extend to descendants, examining previous records, it is not necessarily all like this. The descendants of Bo Zong (a minister of Jin in the Spring and Autumn period) and Yang Xi (a minister of Jin in the Spring and Autumn period) were exterminated in the Jin Dynasty; the descendants of Qing Fu (a nobleman of Lu in the Spring and Autumn period) and Shu Ya (a nobleman of Lu in the Spring and Autumn period) flourished in the State of Lu. Is this determined by the ancestors? This is the fourth thing that can confuse people. If it is said that observing good and evil, sometimes Heaven also makes mistakes, so that sending down blessings and calamities cannot be equally applied to the human world. However, how can Heaven's clear mandate be so obscured as to be unclear about rewards and punishments? Could it be said that the way of Heaven is not as good as the system of human kings? This is the fifth thing that can confuse people. If it is said that fortune and misfortune are not summoned by people, and good and evil have no retribution in later generations, and yet the kings of all ages reward good and punish evil, and the Six Classics praise virtue and denigrate faults, then it is falsely exhorting about things that are of no benefit, and absurdly warning about things that are of no harm. Why value Confucius' (Kong Qiu) promotion of teaching, and why blame Ying Zheng's (Qin Shi Huang) burning of books?

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書乎。可惑者六也。然則善惡之所感致。禍福之所倚伏。惟限之於一生。不通之以三世。其理局而不弘矣。何以辯人之惑乎。防于惡也未盡。導于善也多闕。其取義也尚淺。其利民也猶微。比夫十力深言三乘妙法。濟四生於火宅。運六舟于苦海。高下之相懸也。若培塿之與崑崙。淺深之不類也。匹潢污之與江漢。何可同年而語哉。昔維摩詰之明達。及舍利弗之聰辯。經論詳之。可得而挍。足以逾項托超孔丘。邁李老越許由。伏墨翟摧莊周。吞百氏該九流。書籍所載莫之與儔。然受諸異道不毀正信。雖明世典常樂佛法。師事釋迦伏膺善誘。豈不識道勝而鉆仰之乎。

內德論空有篇第三

或有惡取于空以生斷見。無所慚懼。自謂大乘。此正法所深戒也。其斷見者曰。經以法喻泡影生同幻化。又云。罪福不二業報非有。故知殖因收果之談。天堂地獄之說。無異相如述上林之橘樹。孟德指前路之梅園。權誘愚蒙假稱珍怪。有其語焉無其實矣。至如冉疾顏夭以攝養之乖宜。彭壽聃存。由將衛之有術。貴賤自然而殊。苦樂偶其所遇。譬諸草木區以別矣。若蓂莢之表祥瑞。連理之應休明。名載於竹帛狀圖于丹青。此則草木之貴者也。若被三徑而易蔓。亙七澤而難剪。充仆妾之薪蒸。被牛羊之履踐。此則草木之賤者也。若

【現代漢語翻譯】 現代漢語譯本：書籍啊，能使人迷惑的有六個方面。如果認為善惡所帶來的影響，禍福所依賴的原因，僅僅侷限於一生，而不貫通三世（過去、現在、未來），那麼這種理解就顯得狹隘而不宏大了。如何辨別人們的迷惑呢？因為防範邪惡做得不夠，引導向善的方面又多有缺失，他們所領會的道理還很淺顯，他們所能利益民眾的方面還很微小。與佛的十力（如來十力，指佛所具有的十種智慧力量）深刻闡述三乘（聲聞乘、緣覺乘、菩薩乘）的微妙法門，救濟四生（胎生、卵生、濕生、化生）於火宅（比喻充滿煩惱的世間），運載六道眾生於苦海相比，高下之間的差距，就像小土堆與崑崙山一樣，淺深的不同，就像小水溝與長江漢水一樣，怎麼可以相提並論呢？過去維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）的明達，以及舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的聰辯，在經論中都有詳細記載，可以進行比較。他們的智慧足以超越項托（Xiang Tuo，古代神童）超過孔丘（Kong Qiu，孔子），勝過老子（Laozi）超越許由（Xu You，古代隱士），降伏墨翟（Mo Di，墨子）摧毀莊周（Zhuang Zhou，莊子），包容諸子百家涵蓋九流（古代學術流派），書籍所記載的沒有能與他們相比的。然而，他們接受各種不同的學說，卻不毀壞正確的信仰，雖然精通世俗典籍，卻常常樂於佛法，以釋迦（Sakyamuni，佛教創始人）為師，虛心接受教導。難道他們不認識到佛法的殊勝而敬仰它嗎？

內德論空有篇第三

或許有人錯誤地理解空性，從而產生斷滅見（認為一切皆空，沒有因果報應），毫無慚愧和畏懼，自認為是大乘佛教。這正是佛法所深深戒惕的。這些持有斷滅見的人說：經典中用法來比喻泡沫和影子，說萬物的產生如同幻化。又說，罪與福沒有分別，業報並不存在。由此可知，關於種植因果、收穫果報的說法，關於天堂地獄的說法，無異於司馬相如（Sima Xiangru，漢代辭賦家）描述上林苑的橘樹，曹操（Cao Cao，三國時期政治家）指著前方道路上的梅園一樣，都是爲了暫時引誘愚昧無知的人，假裝是珍奇之物，有這些說法，卻沒有實際的內容。至於冉伯牛（Ran Boniu，孔子弟子）的疾病和顏回（Yan Hui，孔子弟子）的早逝，是因為保養身體不當；彭祖（Peng Zu，傳說中的長壽之人）的長壽和老子的存在，是因為他們掌握了養生之術。人的貴賤是自然而然的，苦樂是偶然遇到的。這就像草木之間的區別一樣。如果蓂莢（一種傳說中的植物，能預示吉兇）能顯示祥瑞，連理枝（兩棵樹的枝幹連在一起）能應和美好的政治，它們的名字被記載在竹簡和絲帛上，形象被描繪在圖畫上，這就是草木中尊貴的。如果它們蔓延在荒野小路，難以在沼澤中剷除，只能充當奴僕的柴火，被牛羊踐踏，這就是草木中低賤的。如果...

【English Translation】 English version: Books, there are six aspects that can mislead people. If one believes that the influence of good and evil, and the causes upon which fortune and misfortune depend, are limited to a single lifetime and do not extend through the three existences (past, present, and future), then this understanding is narrow and not expansive. How can we discern people's confusion? It is because the prevention of evil is insufficient, and the guidance towards good is often lacking. Their understanding of principles is still shallow, and their ability to benefit the people is still minimal. Compared to the Buddha's Ten Powers (Tathagata's Ten Powers, referring to the ten kinds of wisdom and power possessed by the Buddha), which deeply expound the subtle Dharma of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), rescuing the Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born) from the burning house (a metaphor for the world full of afflictions), and transporting sentient beings across the sea of suffering, the difference between high and low is like a small mound and Mount Kunlun, and the difference between shallow and deep is like a small ditch and the Yangtze and Han rivers. How can they be compared? In the past, Vimalakirti's (Vimalakirti, a Buddhist lay bodhisattva known for his wisdom and eloquence) clarity and Sariputra's (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) intelligence are recorded in detail in the scriptures and treatises and can be compared. Their wisdom is sufficient to surpass Xiang Tuo (Xiang Tuo, an ancient child prodigy), exceed Confucius (Kong Qiu, Confucius), surpass Laozi (Laozi) and exceed Xu You (Xu You, an ancient hermit), subdue Mo Di (Mo Di, Mozi) and destroy Zhuang Zhou (Zhuang Zhou, Zhuangzi), encompassing the hundred schools of thought and covering the nine streams (ancient academic schools). Nothing recorded in books can compare to them. However, they accepted various different doctrines without destroying their correct faith. Although they were proficient in worldly classics, they often delighted in the Buddha's Dharma, taking Sakyamuni (Sakyamuni, the founder of Buddhism) as their teacher and humbly accepting his teachings. Did they not recognize the superiority of the Dharma and revere it?

Chapter Three: On Emptiness and Existence in Inner Virtue

Perhaps some people misunderstand emptiness, thereby giving rise to annihilationism (believing that everything is empty and there is no karmic retribution), without any shame or fear, and consider themselves to be Mahayana Buddhists. This is precisely what the Dharma deeply warns against. Those who hold annihilationist views say: The scriptures use Dharma to compare bubbles and shadows, saying that the arising of all things is like illusion. They also say that there is no distinction between sin and merit, and karmic retribution does not exist. From this, it can be known that the talk about planting causes and reaping results, and the talk about heaven and hell, are no different from Sima Xiangru (Sima Xiangru, a Han Dynasty poet) describing the orange trees in Shanglin Garden, and Cao Cao (Cao Cao, a politician during the Three Kingdoms period) pointing to the plum garden on the road ahead. They are temporarily enticing the ignorant, pretending to be precious and strange things, with these words but without actual content. As for Ran Boniu's (Ran Boniu, a disciple of Confucius) illness and Yan Hui's (Yan Hui, a disciple of Confucius) early death, it was because of improper care of their bodies; Peng Zu's (Peng Zu, a legendary long-lived person) longevity and Laozi's existence were because they mastered the art of nourishing life. The nobility and baseness of people are natural, and joy and suffering are encountered by chance. This is like the difference between plants and trees. If the meijia (a legendary plant that can predict good and bad omens) can display auspicious signs, and the conjoined branches (two trees with branches connected together) can correspond to good governance, their names are recorded on bamboo slips and silk, and their images are depicted in paintings, then these are the noble ones among plants and trees. If they spread on wilderness paths and are difficult to eradicate in swamps, and can only serve as firewood for servants and be trampled by cattle and sheep, then these are the lowly ones among plants and trees. If...

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列挺干云之峰。羅生絕跡之地。斤斧莫之及。樵蘇所不至。此則草木之全壽者也。若匠石之所數顧。農夫之所務去。遭荷蓧之奮鋤。值般輸之揮斧。此則草木夭命者也。若篠簜比質于松柏。蕙若同氣于蘭芷。翠陵寒而未渝。芳在幽而不已。草木之賢俊者也。若蒺䔧生而見惡。枳棘多而莫美。在詩騷之比興。以匹奸而喻鄙。草木之庸猥者也。若乃異臭殊味。千品萬形壤之所殖。胡可勝名。何業而見重。何因而被輕。何尤而速斃。何功而久生。何咎而枯槁。何福而華榮。何習而含毒。何修而播馨。此豈宿業之所致乎。乃自然而萬差耳。人之殊命。蓋亦如是。豈由前業使之然哉。然則無是無非。大乘之深理。明善明惡。小乘之淺教。愚騃者。

合真。謹慎者乖道。何為舍惡趣善而起分別之心乎。又嫌佛之說法端緒太多。論空說有自相乖背。此是佛斗眾生耳。何不唯明一種之法乎。邪空之說云爾。正空則不然矣。茍識空有之理者。豈發如是之言乎。此既喻非而博言偽而辯。懼其迷誤後人增長邪見。聊率所聞試論之曰。若夫如夢如幻如響如泡。無一法而不爾。總萬象而俱苞。上士觀之以至聖。至聖體之而獨超。大浸稽天而不溺。大風偃岳而無飄。具六通而自在。越三界而逍遙。然理不自了正觀以照。心不自寂靜攝斯調。障

{ "translations": [ "現代漢語譯本：\n挺拔高聳入雲的山峰，人跡罕至的荒涼之地，斧頭砍不到的地方，樵夫也到不了的地方，這便是草木得以保全天年的原因。如果被工匠石匠屢次顧盼，被農夫急於剷除，遭遇拿著鋤頭的農夫奮力鋤挖，碰到魯班揮動斧頭砍伐，這便是草木夭折的原因。如果細竹和簜竹能和松柏相比，蕙草和白芷能有相同的氣味，在寒冷的冬天也不會改變翠綠的顏色，在幽暗的地方也能散發芬芳，這就是草木中的賢才俊傑。如果蒺藜一出生就被人厭惡，枳樹和荊棘長得再多也沒有人覺得美好，在《詩經》和《離騷》的比興手法中，用來比喻奸邪和鄙陋，這就是草木中的平庸之輩。至於那些氣味各異，味道不同，形態萬千的草木，在大地上生長，種類繁多，怎麼能一一說出名字呢？它們憑藉什麼才能得到重視？因為什麼原因而被人輕視？因為什麼過錯而迅速死亡？因為什麼功勞而長久生存？因為什麼罪過而枯萎凋零？因為什麼福分而開花繁榮？因為什麼習性而含有毒素？因為什麼修行而散發香氣？這難道是前世的業力所導致的嗎？還是自然而然的千差萬別呢？人的命運不同，大概也是如此。難道是由前世的業力造成的嗎？既然如此，那麼無是無非，是大乘佛法的深刻道理；明辨善惡，是小乘佛法的淺顯教義。愚昧無知的人啊，\n\n合真問道：謹慎的人反而會違背真道，為什麼要捨棄惡行趨向善良，反而生起分別之心呢？又嫌棄佛陀說法的門徑太多，論述空性和有性自相矛盾，這是佛陀在和眾生爭鬥罷了。為什麼不只闡明一種法門呢？這是邪空的說法。真正的空性不是這樣的。如果認識到空性和有性的道理，怎麼會發出這樣的言論呢？這既是比喻不正確，又是廣泛地散佈虛假的言論，巧言善辯。我擔心這些言論迷惑後人，增長邪見，姑且用我所聽到的來嘗試論述一下：如果像夢境、幻象、回聲、水泡一樣，沒有哪一法不是如此，總括萬象而全部包含。上士用它來觀察以達到至聖的境界，至聖的境界體會它而獨自超越。巨大的洪水漫過天空也不會被淹沒，巨大的風吹倒山嶽也不會被吹動。具備六種神通而自在，超越三界而逍遙。然而，真理不能自己明瞭，需要用正觀來照亮；心不能自己寂靜，需要用攝持來調伏；障礙", "English version:\nThe towering peaks that pierce the clouds, the desolate lands where traces of humans are rare, places where axes cannot reach, and where woodcutters do not venture – these are where plants and trees can live out their full lifespan. But if they are repeatedly scrutinized by artisans and stonemasons, eagerly removed by farmers, vigorously dug up by farmers wielding hoes, or felled by the axes of Lu Ban (a legendary Chinese carpenter), then these plants and trees are destined for an untimely end. If slender bamboo and arrow bamboo can be compared to pine and cypress, if fragrant thoroughwort and orchids can share the same essence, remaining green even in the cold winter, and emitting fragrance even in secluded places, then these are the virtuous and outstanding among plants and trees. If tribulus sprouts are immediately disliked, and if thorny jujubes grow abundantly but are not considered beautiful, being used in the allegorical expressions of the 'Classic of Poetry' and the 'Li Sao' to represent treachery and baseness, then these are the mediocre and vulgar among plants and trees. As for the various plants and trees with different scents, tastes, and countless forms, growing on the earth, how can one name them all? By what means do they gain importance? For what reason are they despised? For what fault do they quickly perish? For what merit do they live long? For what sin do they wither and decay? For what blessing do they blossom and flourish? By what habit do they contain poison? By what cultivation do they spread fragrance? Is this caused by the karma of past lives? Or is it simply the natural diversity of things? The different fates of people are probably the same. Are they caused by the karma of past lives? If so, then the absence of right and wrong is the profound principle of Mahayana Buddhism; distinguishing between good and evil is the shallow teaching of Hinayana Buddhism. O ignorant ones,\n\nHézhēn (a Buddhist monk) asked: 'Cautious people go against the true path. Why abandon evil and pursue good, only to give rise to discriminating thoughts? Furthermore, I dislike that the Buddha's teachings have too many approaches, and that the discussions of emptiness and existence contradict each other. This is just the Buddha fighting with sentient beings. Why not just explain one single Dharma?' This is the teaching of 'evil emptiness'. True emptiness is not like this. If one understands the principles of emptiness and existence, how could one utter such words? This is both an incorrect analogy and a widespread dissemination of false and eloquent speech. I fear that these words will mislead future generations and increase their wrong views, so I will try to discuss it based on what I have heard: If it is like dreams, illusions, echoes, and bubbles, there is no Dharma that is not like this, encompassing all phenomena. Superior beings observe it to reach the state of supreme sagehood, and the supreme sage embodies it and transcends alone. The great flood covers the sky but does not drown, the great wind bends the mountains but does not blow them away. Possessing the six supernatural powers and being free, transcending the three realms and being at ease. However, truth cannot understand itself; it needs right view to illuminate it. The mind cannot quiet itself; it needs restraint to tame it; obstacles", "English translations": [ "Modern Chinese Translation: ", "The towering peaks that pierce the clouds, the desolate lands where traces of humans are rare, places where axes cannot reach, and where woodcutters do not venture – these are where plants and trees can live out their full lifespan. But if they are repeatedly scrutinized by artisans and stonemasons, eagerly removed by farmers, vigorously dug up by farmers wielding hoes, or felled by the axes of Lu Ban (a legendary Chinese carpenter), then these plants and trees are destined for an untimely end. If slender bamboo and arrow bamboo can be compared to pine and cypress, if fragrant thoroughwort and orchids can share the same essence, remaining green even in the cold winter, and emitting fragrance even in secluded places, then these are the virtuous and outstanding among plants and trees. If tribulus sprouts are immediately disliked, and if thorny jujubes grow abundantly but are not considered beautiful, being used in the allegorical expressions of the 'Classic of Poetry' and the 'Li Sao' to represent treachery and baseness, then these are the mediocre and vulgar among plants and trees. As for the various plants and trees with different scents, tastes, and countless forms, growing on the earth, how can one name them all? By what means do they gain importance? For what reason are they despised? For what fault do they quickly perish? For what merit do they live long? For what sin do they wither and decay? For what blessing do they blossom and flourish? By what habit do they contain poison? By what cultivation do they spread fragrance? Is this caused by the karma of past lives? Or is it simply the natural diversity of things? The different fates of people are probably the same. Are they caused by the karma of past lives? If so, then the absence of right and wrong is the profound principle of Mahayana Buddhism; distinguishing between good and evil is the shallow teaching of Hinayana Buddhism. O ignorant ones,", "", "Hézhēn (a Buddhist monk) asked: 'Cautious people go against the true path. Why abandon evil and pursue good, only to give rise to discriminating thoughts? Furthermore, I dislike that the Buddha's teachings have too many approaches, and that the discussions of emptiness and existence contradict each other. This is just the Buddha fighting with sentient beings. Why not just explain one single Dharma?' This is the teaching of 'evil emptiness'. True emptiness is not like this. If one understands the principles of emptiness and existence, how could one utter such words? This is both an incorrect analogy and a widespread dissemination of false and eloquent speech. I fear that these words will mislead future generations and increase their wrong views, so I will try to discuss it based on what I have heard: If it is like dreams, illusions, echoes, and bubbles, there is no Dharma that is not like this, encompassing all phenomena. Superior beings observe it to reach the state of supreme sagehood, and the supreme sage embodies it and transcends alone. The great flood covers the sky but does not drown, the great wind bends the mountains but does not blow them away. Possessing the six supernatural powers and being free, transcending the three realms and being at ease. However, truth cannot understand itself; it needs right view to illuminate it. The mind cannot quiet itself; it needs restraint to tame it; obstacles" ] }

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不自遣對治方銷。德不自備勤修乃饒。六蔽既除則真如可顯。三障未滅則菩提極遙。故真諦離垢凈之相。俗諦立是非之條。指事必假于分別。論法豈宜於混淆。六度不可為墜苦之業。三毒不可為出世之橋。投谷難以無墜。赴火何由不燒。堯舜不可比之於昏桀。幽厲不可同之於聖堯。忠賢不可斥之於荒野。邪佞不可升之於明朝。不可反白而作黑。不可俾晝而為宵。不可以邪害於正。不可持鳳比于梟。何得同因果於兔角。匹罪福于龜毛乎。雖引大乘之妙言。不得妙之真致。說之於口若同。用之於心則異。異者何也。正法以空去其貪。邪說以空恣其愛。智者觀空以除恚。惑者論空而肆害。達者行空而慧解。迷者取空以狂悖。大士體空而進德。小人說空而善退。其殊若此。豈同致乎。良由反用正言以生邪執矣。騏驥浮水勤而無功。舟楫登山勞而不進。豈騏驥舟楫之不善哉。但浮水登山用之反也。讀凈名離相之典而廢進修。誦莊周齊物之言以縱情慾。無異策駟馬而溯流。棹方舟以登坂。望追造父之長驅。欲比越人之利涉。不亦難乎。夫凈名有清高之德。莊周無嗜慾之累。故知斷見之論空。與無為之道反矣。夫妙道之玄致。即群有以明空。既觸實而知假。亦就殊而照同。其何類也。譬如對廣鏡而傍觀。臨碧池而俯映。眾象粲而在目

可見而無實性。緣生有而成形。有離緣而喪質。水遇寒而冰壯。冰涉溫而堅失。凡從緣而為有。雖大有其何實。故天地與我皆虛。我與萬物為一。菩提不得謂為有。何況群生與眾術。故察於物而非物。取諸身而匪身。麗天著而皆妄。鎮地崇而莫真。言論窮理而無說。賓客盈堂而無人。艷色絕世而無美。瑰寶溢目而無珍。善惡殊途而不二。聖凡異等而常均。尋夫經論之大旨也。從緣以明非有。緣起以辯非無。事有而無妙實。義空而匪太虛。無人非𨶳戶之闃。無見非面牆之愚。無說非金人之口。無體非棘猴之軀。無動非山嶽之貌。無別非雷同之諛。無真非魚目之寶。無實非雁足之書。財比夢財而莫異。色與幻色而何殊。猗頓等原憲之產。宋里匹平城之姝。道智了空而絕縛。俗情滯有以常拘。人與業報而非有。業報隨人而不無。天堂類天而匪妄。地獄等地而為虛。非同楊雄之假稱玉樹。曼都之矯見神居。何乃取空言而背旨。援卉木而比諸。夫夜光結綠之寶。南威毛嬙之色。人皆見其有而興愛。孰能體其空而不染。睚眥蠆介之隙。青蠅貝錦之仇。莫不著其相而興憤。鮮能比于空而不憾。獨謂鄙行空而不戒。善法空而不遵。三惑應舍而未悛。五德應修而反棄。不觀空以遣累。但取空而廢善。此豈凈名不二之深致。莊周齊物之玄旨

【現代漢語翻譯】 現代漢語譯本： 可見之物，實則並無自性。因緣和合而生，方才顯現形體。一旦脫離因緣，其本質便會喪失。水遇寒冷凝結成堅冰，冰接觸溫暖便失去堅硬。凡是依賴因緣而產生的存在，即使再大，又有何真實可言呢？所以說，天地與我皆是虛幻，我與萬物本為一體。菩提覺悟尚且不能執著為實有，更何況是眾生和各種法術呢？ 因此，觀察事物卻不執著於事物本身，取之於自身卻不執著于自身。依附於天而顯現的，都是虛妄不實的；鎮守于地而高聳的，也沒有什麼是真實的。言論窮盡事理，卻無法用言語表達；賓客滿堂，卻如同空無一人。艷麗的容色舉世無雙，卻並非真正的美；珍貴的寶物堆積如山，卻並非真正的寶貴。善與惡是不同的道路，但其本質卻並無二致；聖人與凡人等級不同，但其本性卻始終平等。 探尋經論的大旨，在於從因緣來說明並非實有，從緣起來說明並非實無。事物存在，卻沒有真實的妙用；義理空性，卻並非空虛。如同沒有人在的深宅大院，並非像面對墻壁一樣的愚昧無知。如同不會說話的金人，並非像長滿荊棘的猴子。如同不會移動的山嶽，並非像雷同的阿諛奉承。如同魚目混珠，並非真正的寶物；如同雁足傳書，並非真實的資訊。錢財如同夢中的錢財，沒有什麼不同；美色如同幻化出的美色，又有什麼區別呢？ 如同猗頓、原憲的家產，宋里的妻子和平城的女子。通達空性的智慧可以斷絕束縛，世俗的情感執著于實有而常常被拘禁。人與業報並非實有，業報隨著人而存在並非虛無。天堂類似於天界，但並非虛妄；地獄類似於大地，但卻是虛幻的。不要像楊雄那樣虛假地讚美玉樹，也不要像曼都那樣矯情地假裝看見神仙的居所。 為何要抓住空洞的言辭而背離宗旨，拿草木來比喻呢？夜光璧、結綠之類的寶物，南威、毛嬙之類的美人，人們都看到它們的存在而產生愛戀，有誰能夠體會到它們的空性而不被沾染呢？即使是像睚眥、蠆介那樣微小的嫌隙，像青蠅、貝錦那樣微不足道的仇恨，人們無不執著于表象而產生憤恨，很少有人能用空性的智慧來消除怨恨。 偏偏認為鄙陋的行為即使是空性的也不需要戒除，善良的法即使是空性的也不需要遵循。三種迷惑應該捨棄卻沒有改正，五種德行應該修養反而拋棄。不觀察空性來消除牽累，只是抓住空性來廢棄善行。這哪裡是維摩詰經中不二法門的深刻含義，莊子齊物論的玄妙宗旨呢？

【English Translation】 English version: What is visible lacks inherent existence. It takes form through conditioned arising. When conditions cease, its essence is lost. Water, meeting cold, solidifies into ice. Ice, encountering warmth, loses its firmness. All that arises from conditions, however great, what reality does it possess? Therefore, heaven and earth and I are all illusory; I and all things are one. Bodhi (enlightenment) cannot be said to exist; how much less sentient beings and various practices? Thus, observe things without clinging to them; take from the body without clinging to the self. What appears attached to the heavens is all delusion; what stands firm on the earth is not truly real. Arguments exhaust reason but say nothing; guests fill the hall but there is no one there. Exquisite beauty is unparalleled but not truly beautiful; precious treasures overflow the eyes but are not truly valuable. Good and evil are different paths but not two; sages and commoners are different ranks but always equal. Seeking the great meaning of the scriptures, it is to explain non-existence through conditions, and to argue non-absence through conditioned arising. Things exist but without subtle reality; the meaning is emptiness but not utter void. Like an empty house with no one, not like the foolishness of facing a wall. Like a golden statue that cannot speak, not like a thorny monkey. Like a mountain that does not move, not like the flattery of conformity. Like a fish eye mistaken for a pearl, not like a letter delivered by a wild goose. Wealth is like wealth in a dream, no different; beauty is like illusory beauty, what distinction? Like the wealth of Yi Dun and Yuan Xian, the beauty of Song Li's wife and the women of Pingcheng. Wisdom that understands emptiness cuts off bonds, while worldly emotions cling to existence and are constantly bound. People and karmic retribution are not real, but karmic retribution follows people and is not absent. Heaven is like the heavens but not false; hell is like the earth but illusory. Do not be like Yang Xiong falsely praising the jade tree, nor like Mandu falsely claiming to see the abode of gods. Why grasp empty words and turn away from the meaning, using plants and trees as analogies? The treasures of luminous jade and green jade, the beauty of Nan Wei and Mao Qiang, people see their existence and develop love, who can embody their emptiness and not be tainted? Even the smallest grudges, like those of Ya Zi and Chai Jie, the slightest enmities, like those of green flies and patterned silk, people invariably cling to their appearance and develop resentment, few can compare them to emptiness and not regret. They insist that even if base actions are empty, they need not be avoided; even if good dharmas are empty, they need not be followed. The three delusions should be abandoned but are not corrected; the five virtues should be cultivated but are instead discarded. They do not contemplate emptiness to eliminate burdens, but only grasp emptiness to abandon good deeds. How could this be the profound meaning of non-duality in the Vimalakirti Sutra, the subtle essence of Zhuangzi's On the Equality of Things?

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乎。大矣哉至人之體空也。證萬物之本寂。知四大之為假。視西施如行廁。比南金于碎瓦。五欲不能亂其心。四魔無以變其雅。智日明而德富。惑日除而過寡。截手足而無憾。乞頭目而能捨。八法不生二相。萬物觀如一馬。故能證無上智為薩婆若(如者反)得其理也解脫如此。失其旨者過患如彼。何得為非而不懼崇邪以為是。夫見舟見水皆非真諦。而將涉大川非舟不濟。病體藥性均是空虛。而人由病殞病因藥除。犀角鴆毛等類泡沫。而飲鴆者死服犀者活。淡水醇醪並非真有。而漿不亂人酒能生咎。忠順叛逆皆如𡼏響。而叛逆受誅忠順獲賞。罪福之性平等不二。而福以善臻禍因惡致。善惡諸法等空無相。而善法助道惡法生障。故知萬法真性同一如矣。無妨因緣法中有萬殊矣。空有二門不相違矣。真俗二諦同所歸矣。若謂小乘有罪福之言。大乘無是非之語。似胡越之殊趣。若矛盾之相拒。童子尚羞番覆。聖人豈為首鼠。良以道聽而途說。遂使謬量而惡取。若博考而深思。必疑釋而迷愈矣。敬惟十力世雄無上慈父。言無不實慈無不普。相無不離視無不睹。德無不周過無不去。善無不勸惡無不沮。香涂不欣刀割無怒。不愛從順不憎違拒。福慧圓滿而靡余。煩惱罄竭而無緒。拔三界之沉溺啟四生之聾瞽。空有俱照以相濟。真俗會

【現代漢語翻譯】 現代漢語譯本： 啊！至人的境界是多麼的廣大空寂啊。他證悟萬物的根本是寂靜的，明白四大皆是虛假的。看待美女西施就像看待廁所一樣，把珍貴的南金比作破碎的瓦片。五欲不能擾亂他的心，四魔無法改變他的高雅。智慧像太陽般明亮而德行豐富，迷惑日益減少而過錯稀少。即使被截斷手足也沒有遺憾，乞求他的頭目也能捨棄。八法不能使他產生二相的分別，看待萬物都像看待一匹馬一樣。所以能夠證得無上的智慧，即薩婆若（Sarvajna，一切智），得到真理就是這樣解脫的。失去這個宗旨，過患就像那樣。怎麼能把錯誤的當成正確的而不害怕，崇尚邪惡的當成正確的呢？ 看見船和看見水都不是真諦，但是要渡過大河，沒有船是不行的。病體和藥物的性質都是空虛的，但是人因為生病而死亡，疾病因為藥物而消除。犀牛角和鴆鳥的羽毛等都像泡沫一樣虛幻，但是喝了鴆酒的人會死，服用犀牛角的人會活。淡水和醇酒並非真實存在，但是喝水不會使人神志不清，喝酒卻能帶來過錯。忠順和叛逆都像山谷的迴響一樣虛幻，但是叛逆會受到誅殺，忠順會獲得賞賜。罪和福的性質平等不二，但是福報因為行善而到來，災禍因為作惡而產生。善惡諸法都是空無自性的，但是善法能幫助修行，惡法會產生障礙。所以知道萬法的真性都是同一如是的，不妨礙因緣法中有萬種差別，空和有這兩個法門並不相違背，真諦和俗諦最終歸於同一個地方。 如果說小乘有罪福的說法，大乘沒有是非的言語，就像胡和越有不同的志趣，像矛盾互相牴觸一樣。小孩子尚且會羞於出爾反爾，聖人怎麼會像首鼠兩端呢？實在是由於道聽途說，於是造成了錯誤的衡量和惡意的理解。如果廣泛考察而深入思考，疑惑必定會消除，迷惑也會痊癒。敬念具有十種力量的世間英雄，無上的慈悲之父。他的言語沒有不真實的，慈悲沒有不普及的。他的相沒有不離相的，他的視線沒有看不到的。他的德行沒有不周遍的，過錯沒有不去除的。他勸勉一切善行，阻止一切惡行。用香塗抹他不會欣喜，用刀割他也不會發怒。不愛順從他的人，不憎恨違逆他的人。福德和智慧圓滿而沒有剩餘，煩惱完全斷絕而沒有頭緒。他拔除三界眾生的沉溺，開啟四生眾生的聾啞。空和有同時照見而互相救濟，真諦和俗諦會合。

【English Translation】 English version: Oh, how vast and empty is the state of the Perfected One! He realizes that the essence of all things is stillness, and understands that the four elements are illusory. He views the beautiful Xi Shi (a famous beauty in ancient China) as he would a toilet, and compares precious Nanjin (high-quality gold) to broken tiles. The five desires cannot disturb his mind, and the four demons cannot alter his elegance. His wisdom shines like the sun, and his virtue is abundant. Delusion diminishes daily, and faults become rare. Even if his hands and feet are cut off, he feels no regret; even if asked for his head and eyes, he can give them away. The eight worldly concerns do not give rise to dualistic perceptions, and he views all things as one horse. Therefore, he can attain supreme wisdom, which is Sarvajna (all-knowing), and liberation is achieved in this way. Losing sight of this principle leads to suffering like that. How can one not fear taking what is wrong as right, and revering evil as good? Seeing a boat and seeing water are not the ultimate truth, but to cross a great river, one cannot do without a boat. The sick body and the nature of medicine are both empty, but people die from illness, and illness is cured by medicine. Rhinoceros horn and the feathers of the poisonous zhen bird are like bubbles, but those who drink poison die, and those who take rhinoceros horn live. Plain water and strong wine are not truly existent, but water does not confuse people, while wine can cause trouble. Loyalty and rebellion are like echoes in a valley, but rebels are punished, and the loyal are rewarded. The nature of sin and merit is equal and non-dual, but blessings come from doing good, and misfortune arises from doing evil. All dharmas, good and evil, are empty and without characteristics, but good dharmas aid practice, and evil dharmas create obstacles. Therefore, know that the true nature of all dharmas is the same and thus, it does not hinder the myriad differences within the law of dependent origination. The two gates of emptiness and existence do not contradict each other, and the two truths, ultimate and conventional, lead to the same destination. If it is said that the Hinayana has talk of sin and merit, and the Mahayana has no talk of right and wrong, it is like the Hu and Yue (ancient states with different customs) having different interests, like contradictions opposing each other. Even children would be ashamed of going back on their words, how could sages be indecisive? It is truly due to hearsay that erroneous measurements and malicious interpretations arise. If one examines broadly and thinks deeply, doubts will surely be dispelled, and confusion will be healed. With reverence, I remember the World-Honored One with the ten powers, the supreme compassionate father. His words are never untrue, and his compassion is all-encompassing. His form is without attachment to form, and his sight sees all. His virtue is all-pervasive, and faults are all removed. He encourages all good deeds and prevents all evil deeds. He is not pleased by being smeared with fragrance, nor does he become angry when cut with a knife. He does not love those who obey him, nor does he hate those who disobey him. Merit and wisdom are complete without remainder, and afflictions are completely exhausted without end. He rescues beings from drowning in the three realms and opens the ears and eyes of beings in the four forms of birth. Emptiness and existence are both illuminated and mutually aid each other, and the ultimate and conventional truths meet.

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通而雙舉。務在量病而施藥。不可違中而偏處。若夫方等一乘波若八部聖慧之極。大乘之首。莫不廣述受持之利。深陳譭謗之咎。經又云。深信因果不謗大乘。何謂大乘之理都無因果乎。夫取相而為善。則善而未精。見相而斷惡。則斷已復生。若悟善性寂而無作。若了惡體空而何斷。乃令三障冰銷而寂滅。萬德雲集以彌滿。智慧如海。不可酌之以一䗍。道邁人天。豈得𨶳之以寸管。而喻之於梼杌。測之以愚短。不亦謬哉。夫說空而恣情者。不能無所苦也。疾痛惱之則寢不安矣。刀鋸傷之則體不完矣。終日不食則受其饑矣。無裘御冬則苦其寒矣。然則致苦之業。豈可輕而不避乎。夫五福之與六極。人情所不能齊也。故居窮而思達。處危而求安。嬰疾而愿愈。在戚而羨歡。愛壽考而忌短折。榮世祿而恥形殘。樂加之而欣笑。苦及之而憂嘆。何得雷同于善惡而不修于福因乎。觀萬姓之異稟。寔千種而殊級。或比上壽而有餘。或匹下殤而不及。或衣單布而無恙。或服重繭而寒入。或藉草土而安和。或處床褥而風濕。或不治而自愈。或雖治而不立。或無術而體康。或善攝而痾集。其形之表也均有髮膚。膚之內也腑臟奚殊。皆含血而苞肉並筋連而骨扶。何一壽而一夭。何一充而一臞。稟何靈而獨實。受何氣而偏虛。虛者不獨埃塵而

【現代漢語翻譯】 現代漢語譯本： 普遍而全面地考慮問題。關鍵在於根據病情來用藥。不可違背中正之道而偏執一端。至於《方等經》、《一乘經》、《般若經》以及八部聖慧的極致教法，都是大乘佛法的首要經典，無不廣泛闡述受持這些經典的好處，深刻陳述譭謗這些經典的過失。《經》中又說：『深信因果，不誹謗大乘。』難道說大乘的道理中完全沒有因果嗎？ 如果執著于外相而行善，那麼這種善行還不夠精純。如果見到外相而斷除惡行，那麼惡行斷除后還會再次產生。如果領悟到善的本性是寂靜而無所作為的，如果了知惡的本體是空性而無須斷除的，那麼就能使三障（煩惱障、業障、報障）像冰雪一樣消融而寂滅，使萬種功德像雲彩一樣聚集而充滿。智慧如大海般深廣，不可用小小的瓢來衡量。道行超越人天，豈能用寸管來度量。用梼杌（古代傳說中的惡獸）來比喻，用愚昧短淺的見識來揣測，豈不是太荒謬了嗎？ 如果說空而放縱情慾，那麼不可能沒有痛苦。疾病纏身就會寢食難安。刀鋸加身就會身體殘缺。終日不食就會遭受飢餓。沒有皮衣過冬就會飽受寒冷。既然如此，招致痛苦的惡業，怎麼可以輕視而不避免呢？ 五福（長壽、富貴、康寧、好德、善終）與六極（兇短折、疾病、憂苦、貧窮、醜惡、軟弱），是人之常情所不能等同的。所以身處困境就想通達，身處危險就想平安，身患疾病就想痊癒，身處憂愁就羨慕歡樂。喜愛長壽而厭惡夭折，榮耀爵祿而恥辱殘疾。好事降臨就欣喜歡笑，苦難來臨就憂愁嘆息。怎麼能對善惡無動於衷，而不修積福德的因緣呢？ 觀察萬民的稟賦各不相同，實際上有千種不同的等級。有的人壽命很長，超過了上限；有的人壽命很短，還不到下限。有的人穿著單薄的衣服卻安然無恙，有的人穿著厚厚的棉衣卻寒氣入侵。有的人睡在草地上也安穩平和，有的人睡在床上也遭受風濕。有的人不治療也能自愈，有的人即使治療也無法痊癒。有的人不懂養生卻身體健康，有的人善於養生卻疾病纏身。從外表上看，都有頭髮和面板。面板之內，五臟六腑又有什麼不同呢？都包含血液和肌肉，都由筋連線骨骼支撐。為什麼有的人長壽，有的人夭折？為什麼有的人體格健壯，有的人體格瘦弱？稟賦了什麼靈氣而如此充實？接受了什麼氣而如此虛弱？虛弱的人不僅僅是沾染了灰塵而已。

【English Translation】 English version: Consider matters universally and comprehensively. The key lies in prescribing medicine according to the illness. One must not deviate from the middle path and be biased towards one extreme. As for the 'Fang Deng Sutra' (Vaipulya Sutra, meaning expansive and equal), the 'Ekayana Sutra' (One Vehicle Sutra, referring to the ultimate path to enlightenment), the 'Prajna Sutra' (Perfection of Wisdom Sutra), and the ultimate teachings of the Eight Classes of Sacred Wisdom, which are the foremost classics of Mahayana Buddhism, all extensively elaborate on the benefits of upholding and reciting these sutras, and deeply expound on the faults of slandering them. The sutra also says: 'Deeply believe in cause and effect, and do not slander the Mahayana.' Does this mean that there is no cause and effect at all in the principles of Mahayana? If one clings to external appearances while doing good, then this good deed is not refined enough. If one sees external appearances and cuts off evil deeds, then the evil deeds will be reborn after being cut off. If one realizes that the nature of goodness is tranquil and without action, if one understands that the substance of evil is emptiness and there is no need to cut it off, then one can make the three obstacles (klesha-avarana [obstacle of afflictions], karma-avarana [obstacle of karma], vipaka-avarana [obstacle of retribution]) melt away like ice and snow and become extinguished, and make the myriad virtues gather like clouds and become full. Wisdom is as vast as the sea, and cannot be measured with a small ladle. The path surpasses humans and devas, how can it be measured with an inch-long tube? To use Taowu (a mythical ferocious beast) as a metaphor, and to speculate with ignorant and short-sighted views, is it not too absurd? If one indulges in desires while talking about emptiness, then it is impossible to have no suffering. If one is plagued by illness, one will be restless in bed. If one is injured by knives and saws, one's body will be incomplete. If one does not eat all day, one will suffer from hunger. If one does not have a fur coat to keep out the winter, one will suffer from the cold. In that case, how can the evil karma that leads to suffering be taken lightly and not avoided? The Five Blessings (longevity, wealth, health, love of virtue, and a peaceful death) and the Six Extremes (violent death, illness, sorrow, poverty, ugliness, and weakness) are not the same in human nature. Therefore, one wants to be successful when in poverty, one wants to be safe when in danger, one wants to be healed when sick, and one envies happiness when in sorrow. One loves longevity and hates premature death, one glories in rank and salary and is ashamed of physical disability. One is happy and laughs when good things come, and one is sad and sighs when suffering comes. How can one be indifferent to good and evil, and not cultivate the causes and conditions of blessings? Observing that the endowments of all people are different, there are actually thousands of different levels. Some people have a long life, exceeding the upper limit; some people have a short life, not even reaching the lower limit. Some people are safe and sound even when wearing thin clothes, while others are invaded by cold even when wearing thick cotton clothes. Some people are stable and peaceful even when sleeping on grass, while others suffer from rheumatism even when sleeping in bed. Some people heal themselves without treatment, while others cannot heal even with treatment. Some people are healthy without knowing how to maintain their health, while others are plagued by diseases even when they are good at maintaining their health. From the outside, they all have hair and skin. Inside the skin, what is different about the internal organs? They all contain blood and flesh, and are all supported by tendons connecting bones. Why are some people long-lived and some people short-lived? Why are some people strong and some people weak? What kind of spirit are they endowed with that makes them so full? What kind of qi do they receive that makes them so weak? The weak are not just stained with dust.

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作體。實者豈偏金石以為軀。未必壽長者有醫術。齡促者無道書。何謂專由攝養不在業乎。亦有夭命胞胎。受疾嬰孩。喜怒未競嗜慾未開。未觸冒于寒暑。未毀悴于悲哀。壽何以而夭。疾何從而來。則其所以然者。豈非前業之由哉。至如漢昭哀之二主。魏文明之兩帝。或未三九而登遐。或僅五八而捐世。術人雲集。但致李氏之靈。方士如林。不救倉舒之逝。君王不乏于藥。巫醫豈秘其藝。何寢疾而弗瘳。何促齡而莫繼。豈非隨業而感報非道術之所濟乎。然經稱施藥之功。佛嘆醫王之德。孔公明慎疾之軌。老子有攝生之則。不信業者既迷。不順醫者亦惑。能詳因果之深淺。乃辯藥石之通塞。可究之以智慧。難具之於翰墨。至如公明辯崇鶣鵲除痾。河東郭璞譙郡華他。廣陵吳普彭城樊阿。或禳兇而作吉。或止疾以為和。何得不信醫術之有益乎。然景純識加刑之日。而不能使刑之不加。公明知壽盡之年。不能令年之不盡。鶣鵲華他不能使其親不歿。吳普樊阿不能令其躬不殞。何得不信長短之有業乎。醫由業會藥依緣聚。醫實有功藥非無取。必死之病雖聖莫之蠲。可療之疾待醫而方愈。魂由業反。則殭屍遇再生之藥。命以業殂。則聖醫為一棺之土。壽之修促體之安苦。隨遭不泰妍蚩申𤹪。千品萬端皆業為主。三界六趣隨業而處

。百卉無情。故美惡非關於業報。四生有命。則因緣不同於草莽。斤斧伐木不驚。刀杖加人則懼。匏爪繫而不食。羽毛食而馳騖。比有情于無知。何非倫而引喻。夫空有略談則率由心業。前且詠其生常。今則示其正法。小乘以依報為業有。大乘以萬境為識造。隨幻業而施之天地。逐妄心而現之識草。若翳目睹乎空花。比睡夢現其生老。若悟之於心業。則惟聞乎佛道。原夫小乘之與大乘。如小學之與大學。幼唯教之以書計。長乃博之以禮樂。始蒙然而類牛毛。終卓爾而同麟角。此乃為訓之次序。何有異同而可剝。良以眾生之根有利有鈍。是故聖人之教或漸或頓。或致之於深遠。或進之以分寸。雖百慮而一致。亦異道而乖論。乃有執空門以反教。論大乘而謗小。佛不鬥眾生眾生自不了。譬闇室之無燭。如夜遊而未曉。故相剝奪而諠諠。競是非而擾擾。何異采芙蓉于木末。尋吳楚于燕趙。不亦謬乎。夫一水無以和羹。一木無以構室。一衣不稱眾體。一藥不療殊疾。一彩無以為文繡。一聲無以諧琴瑟。一言無以勸眾善。一戒無以防多失。何得怪漸頓之殊異。令法門之專一。夫法門之多品。如藥石之殊功。救冷以溫物為用。去熱則寒藥宜豐。或特宜於御濕。或偏須于止風。不可同病而殊藥。不可病殊而藥同。若守株而必閡。能達

【現代漢語翻譯】 現代漢語譯本：百草樹木沒有情識，所以美和丑與業報無關。四類眾生有生命，他們的因緣不同於草木。用斧頭砍樹，樹木不會驚恐，但用刀杖加害於人，人就會恐懼。把葫蘆放在爪子上，它不會自己吃東西，而鳥獸的羽毛可以用來吃東西和奔跑。如果把有情眾生比作無知之物，這在倫理上是不對的，這種比喻也是不恰當的。總的來說，空和有的討論都離不開心和業。前面已經讚美了生命的常態，現在則要闡明真正的佛法。小乘佛教認為依報是業力所致，大乘佛教認為萬境都是由識所造。隨著虛幻的業力而施加於天地，追逐虛妄的心念而顯現在草木之中。就像眼睛有翳的人看到空中的花朵，就像在睡夢中顯現出生老病死。如果能從心和業的角度去領悟，那麼就只能聽到佛的教誨。小乘和大乘的關係，就像小學和大學的關係。小時候只教人讀書寫字算數，長大后才廣泛學習禮儀和音樂。開始時矇昧無知，像牛毛一樣細小，最終卓越不凡，像麒麟的角一樣獨特。這是教導的次序，沒有什麼不同之處可以爭論。正是因為眾生的根器有利有鈍，所以聖人的教誨有時漸進，有時頓悟。有時引導人們走向深遠，有時以細微之處入手。雖然考慮的事情很多，但目標是一致的，只是方法不同，論點各異。於是就有人執著于空門而反對其他教派，評論大乘而誹謗小乘。佛不會與眾生爭鬥，是眾生自己不明白。就像黑暗的房間里沒有蠟燭，就像在夜晚行走而沒有天亮。所以互相攻擊爭奪，吵吵鬧鬧，爭論是非，擾擾攘攘。這和在樹梢上採摘芙蓉，在燕趙之地尋找吳楚一樣，不是很荒謬嗎？一種水無法調和羹湯，一棵樹無法建造房屋，一件衣服無法適合所有人的身材，一種藥無法治療所有疾病，一種顏色無法構成美麗的圖案，一種聲音無法和諧琴瑟，一句話無法勸導眾人行善，一條戒律無法防止多種過失。為什麼要去奇怪漸悟和頓悟的差異，而要求佛法的專一呢？佛法的品類繁多，就像藥物的功效各不相同。用溫性的藥物來治療寒癥，用寒涼的藥物來治療熱癥。有的特別適合祛濕，有的特別需要止風。不能同一種病用不同的藥，也不能不同的病用同一種藥。如果死守著樹樁等待兔子，怎麼能通達事理呢？ English version: All plants and trees are without sentience, therefore beauty and ugliness are unrelated to karmic retribution. The four types of beings have life, and their causes and conditions differ from those of plants and grasses. Chopping down a tree with an axe does not cause it to be alarmed, but inflicting harm on a person with a knife or staff causes fear. A gourd placed on a claw cannot feed itself, while birds and beasts use their feathers to eat and run. To compare sentient beings to insentient things is ethically wrong, and such a metaphor is inappropriate. In general, discussions of emptiness and existence are inseparable from mind and karma. Previously, the normalcy of life has been praised; now, the true Dharma will be elucidated. The Hinayana school believes that the environment is caused by karma, while the Mahayana school believes that all realms are created by consciousness. They are applied to heaven and earth according to illusory karma, and manifested in plants and trees by pursuing deluded thoughts. It is like a person with cataracts seeing flowers in the sky, or like birth, old age, sickness, and death appearing in a dream. If one can understand from the perspective of mind and karma, then one can only hear the teachings of the Buddha. The relationship between Hinayana and Mahayana is like that between elementary school and university. In childhood, one is only taught reading, writing, and arithmetic; in adulthood, one broadly learns etiquette and music. In the beginning, one is ignorant and small like a cow's hair; in the end, one is outstanding and unique like a unicorn's horn. This is the order of teaching; there is no difference to argue about. It is precisely because beings have sharp and dull faculties that the teachings of the sages are sometimes gradual and sometimes sudden. Sometimes they guide people to the profound and distant, and sometimes they start with small details. Although the considerations are many, the goal is the same, but the methods are different and the arguments vary. Therefore, some people cling to the gate of emptiness and oppose other schools, commenting on Mahayana and slandering Hinayana. The Buddha does not fight with beings; it is the beings themselves who do not understand. It is like a dark room without a candle, or like walking at night without dawn. Therefore, they attack and seize from each other, noisy and chaotic, arguing about right and wrong, disturbing and restless. Isn't this as absurd as picking hibiscus flowers from the treetops or searching for Wu and Chu in Yan and Zhao? One type of water cannot harmonize soup, one tree cannot build a house, one piece of clothing cannot fit everyone's body, one medicine cannot cure all diseases, one color cannot form a beautiful pattern, one sound cannot harmonize a zither, one word cannot persuade people to do good, one precept cannot prevent many faults. Why be surprised by the differences between gradual and sudden enlightenment, and demand the exclusivity of the Dharma? The many categories of Dharma are like the different effects of medicines. Use warm medicine to treat cold diseases, and use cold medicine to treat hot diseases. Some are particularly suitable for dispelling dampness, and some particularly need to stop wind. One cannot use different medicines for the same disease, nor can one use the same medicine for different diseases. If one stubbornly guards the stump waiting for a rabbit, how can one understand things?

【English Translation】 The hundred plants are without sentience, therefore beauty and ugliness are not related to karmic retribution. The four kinds of beings have life, so their causes and conditions are different from those of grass and trees. Chopping wood with an axe does not cause alarm, but adding knives and sticks to people causes fear. A gourd is tied but does not eat, while feathers eat and gallop. Comparing sentient beings to the unknowing, why is it unethical to draw analogies? Generally speaking, emptiness and existence are roughly discussed, and they are all based on mental karma. Previously, we sang about the constancy of life, but now we show its true Dharma. The Small Vehicle considers the dependent retribution to be karmic existence, while the Great Vehicle considers the myriad realms to be created by consciousness. It is applied to heaven and earth according to illusory karma, and manifested in the consciousness of grass. It is like seeing empty flowers with clouded eyes, or like dreams showing birth and old age. If one understands it in terms of mental karma, then one only hears the Buddha's path. Originally, the Small Vehicle and the Great Vehicle are like elementary school and university. In childhood, one is only taught writing and arithmetic, but in adulthood, one is broadly taught etiquette and music. At first, it is ignorant and like cow hair, but in the end, it is outstanding and like unicorn horns. This is the order of training, so why are there differences that can be stripped away? Because the roots of sentient beings are sharp and dull, the teachings of the sages are sometimes gradual and sometimes sudden. Sometimes they lead to the profound and distant, and sometimes they advance by inches. Although there are hundreds of considerations, they are consistent, and they are also different paths and divergent arguments. There are those who cling to the empty gate to oppose the teachings, and those who discuss the Great Vehicle to slander the Small Vehicle. The Buddha does not fight with sentient beings, but sentient beings do not understand themselves. It is like a dark room without a candle, or like wandering at night without dawn. Therefore, they strip and seize from each other, clamoring and competing for right and wrong, disturbing and disturbing. How is it different from picking hibiscus at the end of a tree, or searching for Wu and Chu in Yan and Zhao? Isn't it a fallacy? One water cannot harmonize soup, one wood cannot build a house, one garment does not fit all bodies, one medicine does not cure all diseases, one color cannot make embroidery, one sound cannot harmonize a zither, one word cannot persuade all good deeds, one precept cannot prevent many mistakes. Why be surprised by the differences between gradual and sudden, and make the Dharma gate exclusive? The Dharma gate has many varieties, like the special functions of medicine and stone. To save cold, warm things are used, and to remove heat, cold medicine should be abundant. Some are especially suitable for controlling dampness, and some especially need to stop wind. One cannot use different medicines for the same disease, and one cannot use the same medicine for different diseases. If one guards the stump and is bound to be hindered, can one reach

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變而後通。何得拘一途而相剝起戰爭于其中乎。三世因果佛不誑欺。十力勸戒聞當不疑。勸之者應修。戒之者宜遠。抑凡情之所耽。行聖智之所愿。何得違經論之所明。以胸臆而為斷。而謂善惡都空無損益乎。夫法眼明瞭無法不悉。舌相廣長言無不實。其析有也。則一毫為萬。其等空也。則萬象皆一。防斷常之生尤。兼空有以除疾。彼菩提之妙理。實甚深而微密。厭塵勞而求解慧。當謹慎而無放佚。非聖者必兇。順道者終吉。勿謂不信。有如皎日。

廣弘明集卷第十四 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十五

大唐西明寺沙門釋道宣撰

佛德篇第三

序曰。夫以。蒙俗作梗。妙籍舟師。師之大者。所謂王也。故王者往也。若海之朝宗百川焉。王之取號況於此也。然則統言王者。約緣乃多。事理兩分舉要惟二。初謂詳事。二謂明理。故詳事之王。則人王天王是也。行化在事。事止於身。身存而化行。身滅而化息。此則外計其身。而莫思其內識。故目其化。為外教也。二謂明理。則法王佛覺是也。行化在理。理在於心。心存而化行。想滅而境絕。此則內撿其心。而不緣于外境。故目其化。為內教也。所以厚身而存生。生生而不窮。捐生而去情。情亡而照

【現代漢語翻譯】 現代漢語譯本：變化之後才能通達。為何要拘泥於一種途徑，從而相互攻擊，引發戰爭呢？三世因果，佛陀不會欺騙。十力（如來的十種力量）勸誡，聽聞者應當不懷疑。勸誡他人的人應當身體力行，接受勸誡的人應當遠離惡行。抑制凡夫的情感慾望，奉行聖賢智慧的願望。為何要違背經論的明確教導，而以自己的主觀臆斷作為判斷？並且說善惡都是空，沒有損益嗎？法眼明瞭，沒有什麼是不知道的。舌相廣長，所說的話沒有不真實的。分析『有』的時候，一毫可以變為萬物。看待『空』的時候，萬象皆為一體。防止斷見和常見這兩種極端產生過失，兼顧空和有來消除疾病。那菩提（覺悟）的微妙道理，實在是甚深而微密。厭惡塵世的勞苦而求解脫智慧，應當謹慎而不要放縱。不遵循聖賢之道必定兇險，順應正道最終吉祥。不要說不相信，真理就像皎潔的太陽一樣明亮。

《廣弘明集》卷第十四 大正藏第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第十五

大唐西明寺沙門釋道宣撰

佛德篇第三

序言：憑藉矇昧的世俗作為障礙，微妙的佛法如同舟船和老師。老師中最為偉大的，就是國王。所以國王的『王』字，意味著前往。如同大海接納百川一樣。國王的稱號也類似於此。總而言之，說到國王，所涉及的因緣很多。從事情和道理兩個方面來概括，主要有兩點。第一是詳於事，第二是明於理。所以，詳於事的國王，就是人王和天王。他們的教化在於事，事止於自身。自身存在，教化就施行；自身滅亡，教化就停止。這是從外在來衡量自身，而不思考內在的意識。所以稱他們的教化為外教。第二是明於理，就是法王和佛覺。他們的教化在於理，理在於心。心存在，教化就施行；念想滅絕，境界就消失。這是從內在來審視內心，而不依賴於外在的境界。所以稱他們的教化為內教。因此，厚待自身而儲存生命，生命生生不息沒有窮盡；捨棄生命而去除情感，情感消失而智慧顯現。

【English Translation】 English version: After change comes understanding. Why cling to one path, causing mutual attacks and wars? The law of cause and effect across the three lifetimes is not a deception by the Buddha. The Ten Powers (of the Tathagata) offer advice, and those who hear it should not doubt. Those who advise others should practice what they preach, and those who receive advice should stay away from evil deeds. Suppress the emotional desires of ordinary people, and follow the wishes of the wisdom of the sages. Why go against the clear teachings of the scriptures and treatises, and use one's own subjective judgment as a basis for decision-making? And say that good and evil are both empty, without benefit or harm? The Dharma eye is clear, and there is nothing it does not know. The tongue is broad and long, and the words spoken are all truthful. When analyzing 'existence', one hair can transform into myriad things. When viewing 'emptiness', all phenomena are one. Prevent the faults arising from the extremes of eternalism and nihilism, and address illness by balancing emptiness and existence. The subtle principle of Bodhi (enlightenment) is truly profound and subtle. Disgusted with the toil of the mundane world and seeking liberating wisdom, one should be cautious and not indulge in dissipation. Those who do not follow the path of the sages will surely meet with misfortune, and those who follow the right path will ultimately be blessed. Do not say you do not believe, the truth is as bright as the clear sun.

Guang Hongming Ji, Volume 14 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 15

Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 3: Virtues of the Buddha

Preface: Because of the obstruction of the ignorant masses, the subtle Dharma is like a boat and a teacher. The greatest of teachers is the king. Therefore, the word 'king' implies going forward. Just as the sea receives all rivers. The title of king is similar to this. In general, when speaking of kings, there are many related causes and conditions. Summarizing from the aspects of affairs and principles, there are mainly two points. The first is being detailed in affairs, and the second is being clear in principles. Therefore, the king who is detailed in affairs is the human king and the heavenly king. Their teaching lies in affairs, and affairs stop at the self. When the self exists, the teaching is practiced; when the self perishes, the teaching ceases. This is measuring the self from the outside, without thinking about the inner consciousness. Therefore, their teaching is called external teaching. The second is being clear in principles, which is the Dharma king and the Buddha's enlightenment. Their teaching lies in principle, and principle lies in the mind. When the mind exists, the teaching is practiced; when thoughts cease, the realm disappears. This is examining the mind from within, without relying on external realms. Therefore, their teaching is called internal teaching. Therefore, cherishing the self and preserving life, life continues without end; abandoning life and removing emotions, when emotions disappear, wisdom appears.

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寂。致使存形之教萬國同儀。練心之術千聖齊一。是則道俗兩教出入升沈。俗則入有而沈形。六道以之而綿亙。道則出空而升位。三聖自此而昌明焉。自正道東流。六百餘載。釋蒙從信。其徒不一。獨夫振虐。而坑僧擊像者二三。明後重道。寺塔崇樹者亦眾矣。至如吳王之詳佛聖。曉天人之所歸。宋君之敘佛德。明朝賢之宗奉。諸餘矇昧。無足勝言。故序現跡之祥瑞。又述頌作之盛德。隨類覽歷。豈不昭彰心性乎。初序梁弘明集序佛德目晉宗炳明佛論大唐廣弘明集佛德篇總目　卷十五晉沙門支道林佛菩薩像贊晉沙門釋慧遠佛影銘宋侍中謝靈運佛法銘贊梁沈約佛記序(並敕答)晉代已來佛像感應相梁高祖出育王舍利詔梁晉安菩提樹頌(並表)梁簡文唱導佛德文(十首)梁簡文謝佛事啟(十首)梁沈約佛剎塔像諸銘(十首)梁王僧孺唱導佛文隋高祖於國內立舍利塔詔(並瑞應表謝)

廣弘明集佛德篇第三之初佛釋迦文菩薩等像贊　晉沙門支道林佛影銘　晉沙門釋慧遠佛法銘贊　宋侍中謝靈運佛記序　梁沈約佛像瑞集　唐終南山釋氏出育王舍利詔　梁高祖武皇帝菩提樹頌　梁晉安王蕭綱梁唱導文　蕭綱在蕃作歸佛發願誓文　梁王僧孺

釋迦文佛像贊(並序)

晉支道林

夫立人之道。曰仁與義。然

【現代漢語翻譯】 寂靜（Ji Jing）。以致使儲存形象的教義在萬國具有相同的規範，修煉心性的方法為歷代聖賢所一致。那麼，道教和佛教這兩教的出入、提升和沉淪是這樣的：世俗則陷入有形之物而沉淪形體，六道輪迴因此而綿延不絕；修道則脫離空無而提升地位，三聖（San Sheng）由此而發揚光大。自從正法東傳以來，已經六百多年了，人們解除矇昧而信奉佛教，其信徒不計其數。只有少數暴君施行虐政，做出焚燒寺廟、擊毀佛像的惡行；英明的君主重視佛道，建造寺廟佛塔的也為數眾多。至於吳王（Wu Wang）詳細瞭解佛的聖明，明白天人最終的歸宿；宋君（Song Jun）敘述佛的功德，明朝的賢人宗奉佛教。其他那些矇昧無知的人，不值得一提。所以，我撰寫序文來記載佛顯現神蹟的祥瑞，又敘述讚頌佛的盛大功德，希望人們能夠通過閱讀這些事蹟，從而彰顯自己的心性。最初的序文是《梁弘明集序》（Liang Hong Ming Ji Xu），佛德的目錄是《晉宗炳明佛論》（Jin Zong Bing Ming Fo Lun），《大唐廣弘明集佛德篇總目》（Da Tang Guang Hong Ming Ji Fo De Pian Zong Mu）卷十五，晉代沙門支道林（Zhi Dao Lin）的《佛菩薩像贊》（Fo Pu Sa Xiang Zan），晉代沙門釋慧遠（Shi Hui Yuan）的《佛影銘》（Fo Ying Ming），宋代侍中謝靈運（Xie Ling Yun）的《佛法銘贊》（Fo Fa Ming Zan），梁代沈約（Shen Yue）的《佛記序》（Fo Ji Xu）（附敕答），晉代以來佛像感應的事蹟，梁高祖（Liang Gao Zu）頒佈的《出育王舍利詔》（Chu Yu Wang She Li Zhao），梁晉安王（Jin An Wang）的《菩提樹頌》（Pu Ti Shu Song）（附表），梁簡文帝（Jian Wen Di）的《唱導佛德文》（Chang Dao Fo De Wen）（十首），梁簡文帝的《謝佛事啟》（Xie Fo Shi Qi）（十首），梁沈約的《佛剎塔像諸銘》（Fo Cha Ta Xiang Zhu Ming）（十首），梁王僧孺（Wang Seng Ru）的《唱導佛文》（Chang Dao Fo Wen），隋高祖（Sui Gao Zu）頒佈的在國內建立舍利塔的詔書（附瑞應表謝）。 《廣弘明集·佛德篇》第三之初，佛釋迦文菩薩等像贊，晉代沙門支道林（Zhi Dao Lin）的《佛影銘》（Fo Ying Ming），晉代沙門釋慧遠（Shi Hui Yuan）的《佛法銘贊》（Fo Fa Ming Zan），宋代侍中謝靈運（Xie Ling Yun）的《佛記序》（Fo Ji Xu），梁代沈約（Shen Yue）的《佛像瑞集》（Fo Xiang Rui Ji），唐代終南山釋氏（Shi Shi）的《出育王舍利詔》（Chu Yu Wang She Li Zhao），梁高祖武皇帝（Liang Gao Zu Wu Huang Di）的《菩提樹頌》（Pu Ti Shu Song），梁晉安王蕭綱（Xiao Gang），梁《唱導文》（Chang Dao Wen），蕭綱（Xiao Gang）在藩時所作的《歸佛發願誓文》（Gui Fo Fa Yuan Shi Wen），梁王僧孺（Wang Seng Ru）。 《釋迦文佛像贊》（Shi Jia Wen Fo Xiang Zan）（附序） 晉代支道林（Zhi Dao Lin） 建立人的準則，在於仁和義。然而

【English Translation】 Tranquility. So that the doctrine of preserving the form has the same norms in all countries, and the method of cultivating the mind is consistent with all the sages. Then, the entry, exit, rise, and fall of both Taoism and Buddhism are like this: secularity falls into tangible things and sinks the body, and the six paths of reincarnation thus extend endlessly; cultivation leaves emptiness and rises in position, and the Three Sages (San Sheng) are thus promoted. Since the righteous Dharma spread eastward, it has been more than six hundred years, and people have dispelled ignorance and believed in Buddhism, and its followers are countless. Only a few tyrants carried out tyrannical policies, committing the evil deeds of burning temples and destroying Buddha statues; enlightened monarchs valued the Buddhist path, and many also built temples and pagodas. As for the King of Wu (Wu Wang) understanding the holiness of the Buddha in detail, and understanding the ultimate destination of gods and humans; the King of Song (Song Jun) narrating the merits of the Buddha, and the sages of the Ming Dynasty worshiping Buddhism. Those other ignorant people are not worth mentioning. Therefore, I write a preface to record the auspiciousness of the Buddha's manifestation of miracles, and also narrate and praise the Buddha's great merits, hoping that people can reveal their own minds by reading these deeds. The initial preface is 'Preface to the Liang Hong Ming Collection' (Liang Hong Ming Ji Xu), the catalog of Buddha's virtues is 'Jin Zong Bing's Treatise on Clarifying the Buddha' (Jin Zong Bing Ming Fo Lun), 'General Catalog of the Chapter on Buddha's Virtues in the Great Tang Guang Hong Ming Collection' (Da Tang Guang Hong Ming Ji Fo De Pian Zong Mu) Volume 15, 'Eulogy on Buddha and Bodhisattva Images' (Fo Pu Sa Xiang Zan) by the Jin Dynasty monk Zhi Daolin (Zhi Dao Lin), 'Inscription on the Buddha's Shadow' (Fo Ying Ming) by the Jin Dynasty monk Shi Huiyuan (Shi Hui Yuan), 'Inscription and Praise on the Buddha's Dharma' (Fo Fa Ming Zan) by Xie Lingyun (Xie Ling Yun), the Attendant of the Song Dynasty, 'Preface to the Record of the Buddha' (Fo Ji Xu) (with imperial reply) by Shen Yue (Shen Yue) of the Liang Dynasty, the deeds of the Buddha's image induction since the Jin Dynasty, the 'Edict on the Release of the Relics of King Yu' (Chu Yu Wang She Li Zhao) issued by Emperor Gaozu of Liang (Liang Gao Zu), 'Ode to the Bodhi Tree' (Pu Ti Shu Song) (with memorial) by the Prince of Jin'an of Liang (Jin An Wang), 'Text on Guiding and Praising the Buddha's Virtues' (Chang Dao Fo De Wen) (ten pieces) by Emperor Jianwen of Liang (Jian Wen Di), 'Memorial Thanking the Buddhist Affairs' (Xie Fo Shi Qi) (ten pieces) by Emperor Jianwen of Liang, 'Inscriptions on the Buddha's Temples, Pagodas, and Images' (Fo Cha Ta Xiang Zhu Ming) (ten pieces) by Shen Yue of Liang, 'Text on Guiding and Praising the Buddha' (Chang Dao Fo Wen) by Wang Sengru (Wang Seng Ru) of Liang, and the edict issued by Emperor Gaozu of Sui (Sui Gao Zu) to establish relic pagodas in the country (with memorial thanking the auspicious response). The beginning of the third chapter of 'Guang Hong Ming Ji: Buddha's Virtues', Eulogy on Buddha Shakyamuni Bodhisattva and other images, 'Inscription on the Buddha's Shadow' (Fo Ying Ming) by the Jin Dynasty monk Zhi Daolin (Zhi Dao Lin), 'Inscription and Praise on the Buddha's Dharma' (Fo Fa Ming Zan) by Xie Lingyun (Xie Ling Yun), the Attendant of the Song Dynasty, 'Preface to the Record of the Buddha' (Fo Ji Xu) by Shen Yue (Shen Yue) of the Liang Dynasty, 'Collection of Auspicious Signs of Buddha Images' (Fo Xiang Rui Ji) by Shen Yue (Shen Yue) of the Liang Dynasty, 'Edict on the Release of the Relics of King Yu' (Chu Yu Wang She Li Zhao) by the Shi clan (Shi Shi) of Zhongnan Mountain in the Tang Dynasty, 'Ode to the Bodhi Tree' (Pu Ti Shu Song) by Emperor Wu of Liang Gaozu (Liang Gao Zu Wu Huang Di), Xiao Gang (Xiao Gang), the Prince of Jin'an of Liang, Liang's 'Text on Guiding and Praising' (Chang Dao Wen), Xiao Gang's (Xiao Gang) 'Vow to Return to the Buddha' (Gui Fo Fa Yuan Shi Wen) made while in his fief, and Wang Sengru (Wang Seng Ru) of Liang. 'Eulogy on the Image of Buddha Shakyamuni' (Shi Jia Wen Fo Xiang Zan) (with preface) Zhi Daolin (Zhi Dao Lin) of the Jin Dynasty The principle of establishing a person lies in benevolence and righteousness. However,

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則仁義有本。道德之謂也。昔姬周之末有大聖號佛。天竺釋王白凈之太子也。俗氏母族。厥姓裘曇焉。仰靈胄以丕承。藉乃哲之遺芳。吸中和之誕化。稟白凈之浩然。生自右脅。弱而能言。諒天爵以不加為貴。誠逸祿以靡須為足。故常夕惕上位逆旅紫庭。紆軫儲宮擬翮區外。俄而高逝周覽郊野。四辟皇扉。三鑒疾苦。風人勵辭以激興。乃甘心受而莫逆。訊大猷于有道。慨在茲之致淹。遂乃明發遐征棲遲幽閑。脫皇儲之重寶。希無待以輕舉。褫龍草之盛飾。貿窮巖之蓰褐。資送之儔自崖而反矣。爾乃抗志匪石。安仁以山。斑卉匡居。摧心立盟。厘安般之氣緒。運十算以質心。偋運四籌之八記。從二隨而簡巡。絕送迎之兩際。緣妙一于鼻端。發三止之蒙秀。洞四觀而合泯。五陰遷於還府。六情虛于靜林。涼五內之慾火。廓太素之浩心。濯般若以進德。潛七住而挹玄。搜冥魚於六絕。齒既立而廢筌。豁萬劫之積習。同生知于當年。掩五濁以擅曜。嗣六佛而微傳。偉準丈六。體佩圓光。啟度黃中。色艷紫金。運動凌虛。悠往鰷忽。八音流芳。逸預揚采。妙覽未兆。則卓絕六位。曲成已著。則化隆三五。衝量弘乎太虛。神蓋宏于兩儀。易簡待以成體。大和擬而稱劭。員蓍者象其神寂。方卦者法其智周。照積祐之留祥。元宿命以制

作。或綢之以德義。或疏之以衝風。亮形搖于日新。期妙主于不盡。美既青而青藍。逞百練以就粹。導庶物以歸宗。拔堯孔之外揵。屬八億以語極。罩墳素以興典。掇道行之三無。絡聃周以曾玄。神化著于西域。若朝暉升于暘谷。民望景而興行。猶曲調諧于宮商。當是時也。希夷緬邈于羲風。神奇卓絕於皇軒。蔚采沖漠于周唐。頌味有餘于鄒魯。信可謂神化之都領。皇王之宗謨也。年逾從心泯跡泥洹。夫至人時行而時止。或隱此而顯彼。跡絕於忍土。冥歸於維衛。俗徇常以駭奇。固以存亡而充之。至於靈覺之性。三果殄悴。豁若川傾。頹如干墜。黔首與永夜同幽。冥流與涸津並遺。六度與崩岑俱褫。三乘與絕軸解轡。門徒泣血而心喪。百靈銜哀而情悸。夫道高者應卑。因巡者親譽。故不祈哭而哭。豈非兼忘天下易使天下兼忘。雖靈幾播越環週六合。歷數終於赤縣。后死所以與聞。景仰神儀。而事絕於千載。祇洹既已漂落。玉樹卒亦荒蕪。道喪人亡時亦已矣。遁以不才仰遵大猷。追朝陽而弗暨。附桑榆而未升。神馳在昔愿言再欽。遂援筆興古述厥遐思。其詞曰。

太上邈矣。有唐統天。孔亦因周。籧廬三傳。明明釋迦。寔惟帝先。應期睿作。化融竺干。交養恬和。濯粹沖源。邁軌世王。領宗中玄。堂堂洪摸。揭秀

員靈。峻誕昆岳。量裒太清。大象罕窺。乃員其明。玄音希扣。文以八聲。煌煌慧炬。燭我宵征。人欽其哲。孰識其冥。望之霞舉。即亦云津。威揚夏烈。溫柔晞春。比器以形。卓機以神。卷即煙滅。騰亦龍伸。鼓舞舟壑。靈氣惟新。誰與茲作。獨運陶鈞。三無衷玄。八億致遠。二部既弘。雙翰惟典。充以瑰奇。恬以易簡。藏諸韞櫝。寔之令善。令善善因。乃贊乃演。致存言往。豈伊弘闡。日月真朗。顯晦周遍。生如紛霧。曖來已晞。至人全化。跡隨世微。假雲泥洹。言告言歸。遺風六合。佇芳赤畿。像罔不存。誰與悟機。鏡心垂翰。庶覿冥暉。

阿彌陀佛像贊(並序)

夫六合之外。非典籍所摸。神道詭世。豈意者所測。故曰。人之所知。不若其所不知。每在常輒。欲以所不能見。而斷所未能了。故令井蛙有坎宅之矜。憑夷有秋水之伐。故其宜矣。余游大方。心倦無垠。因以靜暇。復申諸奇麗。佛經紀西方有國。國名安養。迥遼迥邈。路逾恒沙。非無待者。不能游其疆。非不疾者。焉能致其速。其佛號阿彌陀。晉言無量壽。國無王制斑爵之序。以佛為君。三乘為教。男女各化育于蓮花之中。無有胎孕之穢也。館宇宮殿。悉以七寶。皆自然懸構。制非人匠。苑囿池沼。蔚有奇榮。飛沈天逸于淵藪。逝寓群

獸而率真。閶闔無扇于瓊林。玉響自喈于簫管。冥霄霣華。以闔境神風。拂故而納新。甘露徴化。以醴被蕙風。導德而芳流。聖音應感而雷響。慧澤云垂而霈清。覺父噏予而貴言。真人冥宗而廢玩。五度憑虛以入無。般若遷知而出玄。眾妙于茲大啟。神化所以永傳。別有經記。以錄其懿云。此晉邦五末之世。有奉佛正戒。諷誦阿彌陀經。誓生彼國。不替誠心者。命終靈逝化往之彼。見佛神悟即得道矣。遁生末蹤。忝廁殘跡。馳心神國。非所敢望。乃因匠人。圖立神表。仰瞻高儀。以質所天。詠言不足。遂復系以微頌。其詞曰。

王猷外厘。神道內綏。皇矣正覺。寔兼宗師。泰定軫曜。黃中秀姿。恬智交泯。三達玄夷。啟境金方。緬路悠遲。迂彼神化。悟感應機。五度砥操。六慧研微。空有同狀。玄門洞闉。詠歌濟濟。精義順神。玄肆洋洋。三乘詵詵。藏往摹故。知來惟新。二才孰降。朗滯由人。造化營域。云構峨峨。紫館辰峙。華宇星羅。玉闈通方。金墉啟阿。景傾朝日。艷蔚晨霞。神堤回互。九源曾深。浪無筌忘。鱗罕餌淫。澤不司虞。駭翼懷林。有客驅徒。兩埋機心。甘露敦洽。蘭蕙助聲。化隨云濃。俗與風清。葳蕊霄散。靈飆掃英。瓊林喈響。八音文成。珉瑤沈粲。芙蕖晞陽。流澄其潔。蕊播其香。潛爽

冥華。載揚來翔。孕景中葩。結靈幽芳。類諸風化。妙兼于長。萬軌一變。同規坐忘。

諸菩薩贊十一首

文殊師利贊

童真領玄致。靈化實悠長。昔為龍種覺。今則夢遊方。忽恍乘神浪。高步維耶鄉。擢此希夷質。映彼虛閑堂。觸類興清遘。目擊洞兼忘。梵釋欽嘉會。閑邪納流芳。

彌勒贊

大人軌玄度。弱喪升虛遷。師通資自廢。釋迦登幽閑。彌勒承神第。聖錄載靈篇。乘干因九五。龍飛兜率天。法鼓振玄宮。逸響亮三千。晃晃凝素姿。結跏曜芳蓮。寥朗高懷興。八音暢自然。恬智冥徼妙。縹眇詠重玄。磐紆七七紀。應運蒞中璠。挺此四八姿。映蔚花林園。亹亹玄輪奏。三攄在昔緣。

維摩詰贊

維摩體神性。陵化昭機庭。無可無不可。流浪入形名。民動則我疾。人恬我氣平。恬動豈形影。形影應機情。玄韻乘十哲。頡頏傲四英。忘期遇濡首亹亹贊死生。

善思菩薩贊

玄和吐清氣。挺茲命世童。登臺發春詠。高興希遐蹤。乘虛感靈覺。振網發童蒙。外見憑寥廓。有無自冥同。忘高故不下。蕭條數仞中。因花請無著。陵虛散芙蓉。能仁暢玄句。即色自然空。空有交映跡。冥知無照功。神期發筌悟。豁爾自靈通。

不二入菩薩贊

法作菩薩贊

{ "translations": [ "現代漢語譯本：\n冥華（冥界的華彩），承載著飛揚而來的祥瑞，孕育著天地間美好的花朵，結出充滿靈性的幽香。它類似於各種風化現象，巧妙地兼具了生長變化的規律。萬千軌跡最終歸於一變，共同遵循著坐忘的法則。", "\n諸菩薩贊十一首", "\n文殊師利（Manjusri）贊", "童真之身領悟玄妙的真理，其靈性的化育實在悠遠而漫長。過去曾是龍種上尊王佛覺悟，如今則像在夢中游歷四方。忽然間，他乘坐著神奇的波浪，高步于維耶離城（Vaisali）的鄉野。他提拔這稀有而空靈的資質，輝映著那虛靜而空閑的殿堂。接觸事物便能引發清明的感悟，親眼目睹便能通達兼忘的境界。梵天（Brahma）和帝釋天（Indra）都欽佩讚賞這場盛會，摒棄邪惡，接納這清流般的芬芳。", "\n彌勒（Maitreya）贊", "大德之人遵循玄妙的法度，在年幼喪失親人後便升入虛空之境。他精通各種學問，卻自願廢棄，追隨釋迦牟尼佛（Sakyamuni）登入幽靜閒適之境。彌勒（Maitreya）繼承了神聖的位次，聖賢的記錄中記載著他的靈妙篇章。他憑藉著九五之尊的陽剛之氣，像龍一樣飛昇到兜率天（Tusita Heaven）。法鼓震響于玄妙的宮殿，超逸的聲響響徹三千大千世界。光輝燦爛，凝聚著素潔的姿態，結跏趺坐，輝耀著芬芳的蓮花。空曠明朗，高遠的懷抱油然而生，八種音聲流暢自然。恬淡的智慧與玄妙的境界相合，輕盈飄渺地吟詠著重玄的哲理。他像磐石般堅定，經歷了七七四十九個紀元，應運而生，降臨到中央的土地。他擁有端正美好的身姿，輝映著華麗的花園。孜孜不倦地演奏著玄妙的法輪，三次闡述著往昔的因緣。", "\n維摩詰（Vimalakirti）贊", "維摩詰（Vimalakirti）體悟了神妙的本性，超越了世俗的變化，彰顯了應機的智慧。他無可無不可，隨順著世間的形名而流轉。民眾動盪不安，我的疾病也隨之加重；人們安寧恬靜，我的氣息也隨之平和。恬靜與動盪豈是形體和影子？形體和影子只是爲了適應機緣而生。他憑藉著玄妙的韻致，與十大弟子相媲美，與四位英傑並駕齊驅。他忘記了約定的期限，遇到了濡首梵志（Nirgrantha），孜孜不倦地讚歎著生死。", "\n善思菩薩（Mahamati）贊", "玄妙的和氣吐露出清新的氣息，孕育了這位應運而生的少年。他登上高臺，吟唱著春天的歌謠，高遠的興致追尋著遙遠的軌跡。他憑藉著虛空，感應著靈妙的覺悟，張開法網，啓發著懵懂的孩童。向外看去，憑藉的是空曠寥廓的境界，有和無自然地融為一體。他忘卻了高位，所以不肯降下，只是蕭條地處於數仞之中。因為鮮花而向無著菩薩（Asanga）請教，在虛空中散落芙蓉花。能仁（釋迦牟尼佛的稱號）暢談著玄妙的語句，即色是空，自然而然。空和有交相輝映，玄妙的智慧沒有照耀的功用。神妙的境界啓發了人們捨棄筌蹄而得魚的領悟，豁然開朗，自然而然地靈通。", "\n不二入菩薩（Ekavyuha）贊", "法作菩薩贊", "\n", "english_translations": [ "English version: \nMinghua (Bright splendor of the underworld), carrying the auspiciousness that flies and arrives, nurturing the beautiful flowers in the world, and bearing the spiritual fragrance. It is similar to various weathering phenomena, skillfully combining the laws of growth and change. All tracks eventually return to one change, and together follow the law of sitting and forgetting.", "\nEleven Praises of Various Bodhisattvas", "\nPraise of Manjusri (Manjusri)", "A child's innocence leads to profound understanding, and spiritual transformation is truly distant and long-lasting. In the past, he was the enlightened Dragon Seed Supreme King Buddha, and now he seems to be traveling in dreams. Suddenly, he rides the waves of divine power, striding high in the countryside of Vaisali. He elevates this rare and ethereal quality, reflecting that empty and idle hall. Contacting things can evoke clear insights, and witnessing them can lead to the realm of forgetting.", "\nPraise of Maitreya (Maitreya)", "A great person follows the profound Dharma, ascending to the realm of emptiness after losing loved ones at a young age. He is proficient in all kinds of knowledge, but voluntarily abandons them, following Sakyamuni Buddha (Sakyamuni) into a quiet and leisurely realm. Maitreya (Maitreya) inherits the sacred position, and the records of the sages record his spiritual chapters. He relies on the masculine energy of the ninth and fifth positions, ascending to Tusita Heaven like a dragon. The Dharma drum vibrates in the mysterious palace, and the transcendent sound resounds throughout the three thousand great thousand worlds. Bright and dazzling, condensing a pure posture, sitting in the lotus position, shining with fragrant lotus flowers. Empty and bright, a lofty feeling arises spontaneously, and the eight kinds of sounds flow naturally. Tranquil wisdom merges with the mysterious realm, lightly and ethereally chanting the philosophy of profound mystery. He is as firm as a rock, having experienced forty-nine kalpas, arising in response to the times, and descending to the central land. He has a correct and beautiful posture, reflecting the gorgeous flower garden. He tirelessly plays the mysterious Dharma wheel, explaining the past causes and conditions three times.", "\nPraise of Vimalakirti (Vimalakirti)", "Vimalakirti (Vimalakirti) understands the divine nature, transcends worldly changes, and demonstrates responsive wisdom. He is neither impossible nor impossible, flowing with the world's forms and names. When the people are turbulent, my illness also worsens; when people are peaceful and quiet, my breath is also peaceful. Are tranquility and turbulence just forms and shadows? Forms and shadows are only born to adapt to opportunities. He relies on mysterious rhymes, comparable to the ten great disciples, and on par with the four heroes. He forgot the agreed deadline and met Nirgrantha, tirelessly praising life and death.", "\nPraise of Mahamati (Mahamati)", "Mysterious harmony exudes a fresh breath, nurturing this young man who was born in response to the times. He ascends the high platform, chanting the songs of spring, and his lofty interest pursues distant traces. He relies on emptiness, sensing spiritual enlightenment, opening the Dharma net, and enlightening ignorant children. Looking outward, he relies on the vast and empty realm, and existence and non-existence naturally merge into one. He forgets the high position, so he refuses to descend, but is only desolate in the midst of several ren. Because of the flowers, he asks Asanga Bodhisattva (Asanga) for advice, scattering lotus flowers in the void. The capable one (an epithet for Sakyamuni Buddha) speaks freely of mysterious words, that form is emptiness, naturally. Emptiness and existence reflect each other, and mysterious wisdom has no illuminating function. The divine realm inspires people to abandon the trap and get the fish's understanding, suddenly enlightened, naturally spiritually connected.", "\nPraise of Ekavyuha (Ekavyuha)", "Dharma made Bodhisattva praise" ] }

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乃昔有嘉會。茲日多神靈。維摩發淵響。請定不二名。玄音將誰和。法作率所情。亹亹玄心運。寥寥音氣清。粗二標起分。妙一寄無生。

首闬菩薩贊

首闬齊吾我。造理因兩虛。虛兩似得妙。罔象反入粗。何以絕塵跡。忘一歸本無。空同何所貴。無貴乃恬愉。

不眴菩薩贊

有受生四淵。淵況世路永。未若觀無得。德物物自靜。何以虛靜間。恬智翳神穎。絕跡遷靈梯。有無無所騁。不眴冥玄和。棲神不二境。

善宿菩薩贊

體神在忘覺。有慮非理盡。色來投虛空。響朗生應軫。托蔭游重冥。冥亡影跡隕。三果皆勤求。善宿獨玄泯。

善多菩薩贊

自大以跨小。小者亦駭大。所謂大道者。遺心形名外。都忘絕鄙當。冥默自玄會。善多體沖姿。豁豁高懷泰。

首立菩薩贊

為勞由無勞。應感無所思。悠然不知樂。物通非我持。渾形同色慾。思也誰及之。嘉會言玄志。首立必體茲。

月光童子贊

靈童綏神理。恬和自交忘。弘規愍昏俗。統體稱月光。心為兩儀蘊。跡為流溺梁。英姿秀乾竺。名播赤縣鄉。神化詭俗網。玄羅摯遊方。丘巖積陳痾。長驅幸玉堂。汲引興有待。冥歸無盡場。戢翼棲高嵎。凌風振奇芳。

佛影銘

【現代漢語翻譯】 現代漢語譯本 過去曾有美好的聚會，今天有眾多的神靈在此。維摩詰(Vimalakirti)發表深奧的言論，請大家確定『不二』的真諦。這玄妙的聲音將由誰來應和？用佛法來表達各自的真情實感。精微玄妙的心意在執行，空曠寂寥，音韻氣息清澈。粗略的『二』標示出區分，精妙的『一』寄託于『無生』的境界。

首闬(Shouhan)菩薩的讚歌 首闬菩薩調和自我與他者，探求真理是因為認識到兩者皆是空虛。空虛與對立似乎能得到精妙之處，但執著于表象反而會陷入粗淺。如何才能斷絕塵世的軌跡？忘卻『一』而回歸本來的『無』。空洞的相同有什麼可貴的？無所求才是真正的恬靜快樂。

不眴(Buxuan)菩薩的讚歌 有感受和生存在四個深淵之中，深淵象徵著世俗道路的漫長。不如觀照『無所得』的境界，以德感化萬物，萬物自然會安靜。如何在虛空寂靜之中？恬淡的智慧會遮蔽神聖的靈性。斷絕世俗的軌跡，遷往精神的階梯，在有和無之間自由馳騁。不眴菩薩深沉地調和玄妙，將精神安住在『不二』的境界。

善宿(Shanshu)菩薩的讚歌 體悟精神在於忘卻感覺，有所思慮就不能窮盡真理。色相投向虛空，聲音清朗地產生迴應。寄託于陰影之中，遊歷于重重幽冥，幽冥消亡，影跡也隨之隕落。小乘的三種果位都在勤奮地追求，只有善宿菩薩獨自達到玄妙泯滅的境界。

善多(Shanduo)菩薩的讚歌 從大的角度來跨越小的，小的也會驚駭于大的。所謂的大道，就是遺忘內心、形體和名相之外的東西。完全忘卻，斷絕鄙陋的執著，在寂靜中自然與玄妙相會。善多菩薩具有虛懷若谷的姿態，心胸開闊，高尚的情懷安泰。

首立(Shouli)菩薩的讚歌 因為沒有勞作而產生勞作，應機感應而無所思慮。悠然自得，不知什麼是快樂，與萬物相通，而不是我所持有。渾然一體，如同混沌未開的狀態，思慮又怎能達到這種境界？美好的聚會談論玄妙的志向，首立菩薩必定能體會到這一點。

月光(Yueguang)童子的讚歌 靈童安撫精神的真理，恬靜平和，自然地達到相互忘卻的境界。弘大的規範憐憫昏昧的世俗，整體上被稱為月光。心是天地陰陽的蘊藏，行為是引導眾生脫離苦海的橋樑。英俊的姿容秀美於乾竺(Qiangu)，名聲傳遍赤縣(Chixian)各地。神妙的教化改變世俗的羅網，玄妙的教義引導遊方的人。丘陵巖石堆積著陳舊的疾病，長驅直入，有幸進入玉堂。汲取和引導，是爲了等待時機，最終歸於無盡的境界。收斂翅膀，棲息在高高的山崖，迎著風，展現奇異的芬芳。

佛影銘

【English Translation】 English version In the past, there was a wonderful gathering. Today, many deities are present. Vimalakirti (Vimalakirti) expresses profound words, inviting everyone to define the true meaning of 'non-duality'. Who will harmonize with this profound sound? Expressing genuine feelings with the Dharma. Subtle and profound intentions are in motion, vast and serene, with clear and pure sounds and breaths. The rough 'two' marks the distinction, while the subtle 'one' is entrusted to the realm of 'non-birth'.

Ode to Bodhisattva Shouhan (Shouhan) Bodhisattva Shouhan harmonizes self and others, seeking truth by recognizing the emptiness of both. Emptiness and opposition seem to attain subtlety, but clinging to appearances leads to superficiality. How can one sever worldly traces? Forgetting 'one' and returning to the original 'nothingness'. What is valuable in empty sameness? Non-seeking is true tranquility and joy.

Ode to Bodhisattva Buxuan (Buxuan) Having feelings and existence in four abysses, the abysses symbolize the length of the worldly path. It is better to contemplate the realm of 'no attainment', influencing all things with virtue, and all things will naturally be quiet. How in emptiness and stillness? Tranquil wisdom obscures divine spirituality. Severing worldly traces, moving to the spiritual ladder, freely roaming between existence and non-existence. Bodhisattva Buxuan profoundly harmonizes the mysterious, dwelling the spirit in the realm of 'non-duality'.

Ode to Bodhisattva Shanshu (Shanshu) Understanding the spirit lies in forgetting sensation; having thoughts cannot exhaust the truth. Form casts itself into emptiness, and sound clearly responds. Entrusting oneself to the shadows, wandering in layers of darkness, darkness vanishes, and traces also fall. The three fruits of the Hinayana are diligently pursued, but only Bodhisattva Shanshu alone reaches the realm of profound extinction.

Ode to Bodhisattva Shanduo (Shanduo) From a large perspective to surpass the small, the small will also be astonished by the large. The so-called Great Path is to forget what is beyond the heart, form, and name. Completely forget, severing vulgar attachments, and naturally meet with the mysterious in silence. Bodhisattva Shanduo has a humble demeanor, with an open mind and noble tranquility.

Ode to Bodhisattva Shouli (Shouli) Labor arises from non-labor, responding to stimuli without thought. Leisurely and content, not knowing what happiness is, connecting with all things, not holding onto them. Wholly integrated, like the state of primordial chaos, how can thought reach this realm? The wonderful gathering discusses profound aspirations, and Bodhisattva Shouli must be able to understand this.

Ode to the Youth Yueguang (Yueguang) The spiritual youth soothes the truth of the spirit, tranquil and peaceful, naturally reaching a state of mutual forgetting. Grand norms pity the ignorant world, and are collectively called Moonlight. The heart is the repository of heaven and earth's yin and yang, and actions are the bridge to guide sentient beings out of the sea of suffering. Handsome features are beautiful in Qiangu (Qiangu), and fame spreads throughout Chixian (Chixian). Miraculous teachings change the nets of the world, and mysterious doctrines guide wandering people. Hills and rocks accumulate old diseases, driving straight in, fortunate to enter the Jade Hall. Drawing and guiding is to wait for the opportunity, and ultimately return to the endless realm. Fold wings, resting on high cliffs, facing the wind, displaying extraordinary fragrance.

Inscription on the Buddha's Shadow

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晉沙門釋慧遠

佛影今在西那伽訶羅國南山古仙石室中。度流沙從徑道。去此一萬五千八百五十里。感世之應。詳於前記。

夫滯于近習。不達希世之聞。撫常永日。罕懷事外之感。是使塵想制於玄襟天羅網其神慮。若以之窮齡則此生豈過。以之希心則開徹靡期。於是發憤忘寢。情百其慨。靜慮閑夜。理契其心。爾乃思沾九澤之惠。三複無緣之慈。妙尋法身之應。以神不言之化。化不以其所感。慈不以其所緣。宴懷自得。譬日月麗天光影彌暉。群品熙榮。有情同順。咸欣懸映之在己。罔識曲成之攸寄。妙物之談功盡於此。將欲擬夫幽極。以言其道彷彿存焉。而不可論。何以明之。法身之運物也。不物物而兆其端。不圖終而會其成。理玄于萬化之表。數絕乎無名者也。若乃語其筌寄則道無不在。是故如來或晦先跡以崇基。或顯生涂而定體。或獨發於莫尋之境。或相待于既有之場。獨發類乎形。相待類乎影。推夫冥寄為有待耶。為無待耶。自我而觀則有間于無間矣。求之法身原無二統。形影之分孰際之哉。而今之聞道者。咸摹聖體于曠代之外。不悟靈應之在茲。徒知圓化之非形。而動止方其跡。豈不誣哉。遠昔尋先師奉侍歷載。雖啓蒙慈訓。托志玄籍。每想奇聞以篤其誠。遇西域沙門輒餐遊方之說。故知有

【現代漢語翻譯】 現代漢語譯本： 晉朝沙門釋慧遠（Shi Huiyuan）說： 佛陀的身影現在西那伽訶羅國（Xi Nagahala，古代印度地名）南山古仙石室中。度過流沙，沿著小路走，距離這裡一萬五千八百五十里。這是感應世間的顯現，詳細情況記載在之前的記錄中。 沉溺於眼前的俗事，就不能通達世間罕見的奇聞。日復一日地重複著尋常的生活，就很少有超脫世俗的感觸。因此，塵世的雜念束縛了玄妙的心境，天道的羅網限制了精神的思慮。如果用這樣的狀態來度過一生，那麼此生還有什麼意義？如果用這樣的心態去追求真理，那麼開悟徹悟之期遙遙無期。於是，我發憤忘食，心中感慨萬千。在寂靜的夜晚靜心思考，道理與我的內心相契合。我於是想到佛陀如九澤般深厚的恩惠，反覆思量佛陀無緣大慈的慈悲。精妙地探尋法身（Dharmakaya，佛的化身）的應化，用神妙不可言說的教化，教化不侷限於所感知的對象，慈悲不侷限於所緣的對象。安然地懷抱真理，自然領悟，就像日月懸掛在天空，光芒四射，萬物欣欣向榮，有情眾生都順應自然。都欣喜地認為佛陀的光輝照耀著自己，卻不知道這是佛陀巧妙安排的寄託。談論妙物的功用，到此就說盡了。想要比擬那幽深玄妙的境界，用語言來描述它的道理，彷彿存在，卻又不可言說。為什麼這樣說呢？法身執行萬物，不執著于萬物而顯露其端倪，不預先設計結果而成就其圓滿。道理玄妙于萬物之外，規律超越于無名之境。如果說它的方法和寄託，那麼道無處不在。因此，如來有時隱藏先前的軌跡來奠定基礎，有時顯現出生的途徑來確定本體。有時獨自出現在無法尋覓的境界，有時與已有的事物相互依存。獨自出現類似於形，相互依存類似於影。推究那冥冥中的寄託，是有待的呢，還是無待的呢？從自我來看，那麼有間與無間就有了區別。探求法身的本源，原本沒有兩種不同的體系。形和影的區別，誰能劃分清楚呢？而現在聽到道理的人，都模仿聖人的形體于曠遠時代之外，不領悟靈妙的應化就在當下。只是知道圓滿的教化不是有形之物，卻在行動舉止上效彷彿陀的足跡。這難道不是謬誤嗎？過去我跟隨先師，侍奉多年，雖然受到啓蒙的慈悲教誨，寄託心志于玄妙的典籍，但常常思念奇聞異事來堅定我的誠心。遇到西域的沙門，總是傾聽他們遊歷四方的見聞。因此得知有......

【English Translation】 English version: The Shramana Shi Huiyuan of the Jin Dynasty said: The Buddha's shadow is now in the ancient Immortal Stone Chamber on the southern mountain of the country of Xi Nagahala (ancient Indian place name). Passing through the quicksand and following the path, it is 15,850 li from here. This is a response to the world, as detailed in previous records. Being immersed in the mundane affairs of the present, one cannot understand the rare and extraordinary news of the world. Repeating the ordinary life day after day, one rarely has feelings of transcending the world. Therefore, the worldly thoughts bind the profound state of mind, and the net of the heavenly way restricts the thoughts of the spirit. If one spends one's life in this state, then what is the meaning of this life? If one pursues the truth with this mentality, then the day of enlightenment and thorough understanding is far away. Therefore, I was indignant and forgot to sleep, and my heart was filled with emotion. Meditating quietly at night, the truth is in harmony with my heart. I then thought of the Buddha's deep grace like the nine marshes, and repeatedly pondered the Buddha's compassion of unconditional great compassion. Subtly exploring the response of the Dharmakaya (the embodiment of the Buddha), using the wonderful and unspeakable teachings, the teachings are not limited to the perceived objects, and the compassion is not limited to the objects of predestined conditions. Peacefully embracing the truth, naturally comprehending, just like the sun and moon hanging in the sky, shining brightly, all things are thriving, and sentient beings are in harmony with nature. All are delighted to think that the Buddha's light shines on them, but they do not know that this is a subtle arrangement of the Buddha's entrustment. Talking about the function of wonderful things, it ends here. Wanting to compare that deep and mysterious realm, using language to describe its truth, it seems to exist, but it cannot be spoken. Why is this so? The Dharmakaya operates all things, not clinging to all things but revealing its beginnings, not designing the results in advance but achieving its perfection. The truth is mysterious beyond all things, and the law transcends the realm of the nameless. If we talk about its methods and entrustment, then the Dao is everywhere. Therefore, the Tathagata sometimes hides the previous traces to lay the foundation, and sometimes reveals the path of birth to determine the body. Sometimes it appears alone in a realm that cannot be found, and sometimes it depends on existing things. Appearing alone is similar to form, and depending on each other is similar to shadow. Investigating that hidden entrustment, is it dependent or independent? From the perspective of the self, then there is a difference between the interval and the non-interval. Exploring the origin of the Dharmakaya, there were originally no two different systems. Who can clearly divide the difference between form and shadow? And now those who hear the truth imitate the body of the saint outside of the vast era, and do not realize that the spiritual response is in the present. They only know that the perfect teaching is not a tangible thing, but they imitate the Buddha's footsteps in their actions. Isn't this a fallacy? In the past, I followed my former teacher and served for many years. Although I received enlightened compassionate teachings and entrusted my aspirations to mysterious classics, I often thought of strange and exotic events to strengthen my sincerity. When I met Shramanas from the Western Regions, I always listened to their travels around the world. Therefore, I learned that there is...

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佛影而傳者尚未曉然。及在此山值罽賓禪師南國律學道士。與昔聞既同。並是其人遊歷所經。因其詳問乃多先徴。然後驗神道無方觸像而寄。百慮所會非一時之感。於是悟徹其誠應深其位。將援同契發其真趣。故與夫隨喜之賢。圖而銘焉。

廓矣大象理玄無名。體神入化。落影離形。回暉層巖。凝映虛亭。在陰不昧。處暗逾明。婉步蟬蛻。朝宗百靈。應不同方。跡絕而冥(其一)。茫茫荒宇。靡勸靡獎。淡虛寫容。拂空傳像。相具體微。中姿自朗。白毫吐曜。昏夜中爽。感徹乃應。扣誠發響。留音停岫。津悟冥賞。撫之有會。功弗由曩(其二)。旋踵忘敬。罔慮罔識。三光掩暉。萬象一色。庭宇幽藹。歸涂莫測。悟之以靜。挹之以力。惠風雖遐。維塵攸息。匪伊玄覽。孰扇其極(其三)。希音遠流。乃眷東顧。欣風慕道。仰規玄度。妙盡毫端。運微輕素。托采虛凝。殆映宵霧。跡以像告。理深其趣。奇興開襟。祥風引路。清氣回于軒宇。昏明交而未曙。彷彿鏡神儀。依俙若真遇(其四)。銘之圖之。曷營曷求。神之聽之。鑒爾所修。庶茲塵軌。映彼玄流。漱情靈沼。飲和至柔。照虛應簡。智落乃周。深懷冥托。宵想神遊。畢命一對。長謝百憂(其五)。

晉義熙八年歲在壬子五月一日。共立此臺擬像本山

【現代漢語翻譯】 現代漢語譯本： 關於佛影的傳說，人們對此還不是很清楚。等到我在這座山中遇到來自罽賓（Kashmir）的禪師和南方的律學道士，他們所說的與我之前聽聞的相同，而且他們都是親身遊歷過這些地方的人。於是我詳細地向他們請教，發現很多事情都事先有徵兆，然後才顯現出神道的不可思議，寄託于佛像之中。這是各種思慮彙集的結果，並非一時的感應。因此我領悟到，真誠的祈求必然會得到深刻的迴應。我將與志同道合的人一起，啓發這其中的真意。所以與那些隨喜讚歎的賢者，將此事記錄下來並銘刻於石。

廓然廣大的佛像，其理玄妙而不可名狀。其神體進入化境，留下影子而脫離形體。光輝照耀在層層巖石上，凝結倒映在空虛的亭臺中。即使在陰暗處也不昏昧，身處黑暗反而更加明亮。像蟬蛻般婉轉變化，如百川歸海般朝拜。應驗于不同的地方，其軌跡卻隱沒而深遠（第一首）。

茫茫無垠的宇宙，既沒有勸勉也沒有獎賞。淡淡的虛空中顯現出容貌，在空中描繪出佛像。佛像的相貌具體而細微，內在的姿態自然明朗。眉間白毫放出光芒，在昏暗的夜晚中顯得清爽。感應徹底才能得到迴應，虔誠叩拜才能發出響聲。聲音停留在山峰上，領悟到其中的奧妙。撫摸它，心中有所領會，這功德並非來自過去（第二首）。

轉眼之間就忘記了敬畏，心中沒有思慮也沒有認識。太陽的光輝被遮蔽，萬物都變成一種顏色。庭院幽深昏暗，回去的路也難以辨認。用清靜的心去領悟它，用盡全力去接近它。即使惠風遙遠，細小的塵埃也會停止飛揚。如果不是深刻的觀察，誰能扇動這極致之風呢（第三首）？

希有的聲音遠遠流傳，於是眷顧東方。欣慕佛法，仰慕玄妙的法則。精妙之處盡顯在毫端，在輕柔的絹素上展現微妙的執行。寄託于虛幻的色彩，幾乎像映照在夜晚的霧氣中。用佛像來傳達教義，其理深刻而有趣。奇異的景象讓人心胸開闊，吉祥的風引導著道路。清新的氣息在屋宇間迴盪，昏暗與光明交織在一起，天還沒有亮。彷彿在鏡中看到神聖的儀容，依稀就像真的相遇（第四首）。

將此事銘刻下來，將佛像描繪下來，還營求什麼呢？神靈會聽到，會鑑察你所修行的一切。希望這塵世的軌跡，能夠映照那玄妙的河流。用清澈的情感洗滌心靈，飲用平和而柔順的甘露。照亮虛空，迴應簡樸，智慧圓滿而周到。深深地懷著冥冥中的寄託，在夜晚想像著神遊。用盡一生來面對佛像，永遠告別各種憂愁（第五首）。

晉義熙八年，歲在壬子五月初一日，共同建立這個檯子，模仿本山的佛像。

【English Translation】 English version: The stories passed down about Buddha's shadow are not yet clearly understood. It was only when I encountered a Chan master from Kashmir (Jibin) and a Vinaya scholar from the Southern Kingdom in this mountain, that what they said matched what I had heard before. Moreover, they had personally traveled through these places. So I inquired of them in detail and discovered that many things had premonitory signs before manifesting the inconceivable power of the divine way, which is entrusted in the Buddha's image. This is the result of the convergence of various thoughts, not a momentary inspiration. Therefore, I realized that sincere prayers will surely receive a profound response. I will work with like-minded people to inspire the true meaning within. So, together with those virtuous ones who rejoice and praise, we record this event and inscribe it on stone.

Vast and expansive is the Buddha's image, its principle profound and unnameable. Its divine essence enters into transformation, leaving behind a shadow and detaching from form. The light shines on the layered rocks, condensing and reflecting in the empty pavilion. Even in the shadows, it is not obscured; in the darkness, it becomes even brighter. It transforms gracefully like a cicada shedding its skin, paying homage like hundreds of rivers flowing to the sea. It manifests in different places, yet its traces are hidden and profound (Verse 1).

The boundless universe has neither encouragement nor reward. In the faint emptiness, a countenance appears, depicting the Buddha's image in the air. The Buddha's features are concrete and subtle, its inner posture naturally bright. The white hair between the eyebrows emits light, appearing refreshing in the dark night. Only when the feeling is thorough can there be a response; only when sincerely knocked can a sound be made. The sound remains on the peaks, realizing the mystery within. Touching it, one has an understanding in the heart; this merit does not come from the past (Verse 2).

In the blink of an eye, reverence is forgotten, with no thought or knowledge in the mind. The sun's light is obscured, and all things become one color. The courtyard is deep and dark, and the way back is difficult to discern. Understand it with stillness, approach it with all your strength. Even if the gentle breeze is far away, the fine dust will stop flying. If not for profound observation, who can fan this ultimate wind (Verse 3)?

The rare sound flows far away, and thus looks upon the East. Rejoicing in the Dharma, admiring the profound laws. The subtleties are fully displayed at the tip of the brush, showing the subtle workings on the soft silk. Entrusted to illusory colors, almost like reflecting in the night mist. Using the Buddha's image to convey the teachings, its principle is profound and interesting. The strange scene broadens the mind, and the auspicious wind guides the way. The fresh air reverberates in the house, and darkness and light intertwine, the sky is not yet bright. As if seeing the sacred appearance in a mirror, vaguely like a real encounter (Verse 4).

Inscribe this event, depict the Buddha's image, what else is there to seek? The spirits will hear, will observe all that you cultivate. May this worldly path reflect that mysterious river. Wash the mind with clear emotions, drink the gentle and harmonious nectar. Illuminate the void, respond to simplicity, wisdom is complete and thorough. Deeply cherish the hidden entrustment, imagine traveling in spirit at night. Face the Buddha's image with all your life, and forever bid farewell to all worries (Verse 5).

In the eighth year of the Jin Dynasty's Yixi reign (412 AD), on the first day of the fifth month of the year Renzi, we jointly built this platform, imitating the Buddha image of the original mountain.

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。因即以寄誠。雖成由人匠而功無所加。至於歲次星紀。赤奮若貞于太陰之墟。九月三日乃詳撿別記。銘之於石。爰自經始人百其誠。道俗欣之感遺蹟以悅心。於是情以本應事忘其勞。於時揮翰之賓。僉焉同詠。咸思好遠猷。托相異聞。庶來賢之重軌。故備時人于影集大通之會。誠悲現所期。至於佇襟遐慨固已超夫神境矣。

晉襄陽丈六金像贊序　因釋和上立丈六像作

昔眾祐降靈出自天竺。托化生宮興于上國。顯跡重冥開闢神路。明暉宇宙光宅大千。萬流澄源圓映無主。覺已虛凝湛焉遺照。於是乘變化以動物而眾邪革心。躇神步以感時而群疑同釋。法輪玄運三乘並轍。道世交興天人攸夢。凈音既暢逸響遠流。密風遐扇遠生善教。末年垂千祀徒欣大化。而運乖其會。弗獲叩津妙門。發明淵極。罔兩神影餐服至言。雖欣味余塵道風遂邁。擬足逸步玄跡已邈。每希想光晷。彷彿容儀寤寐興懷。若形心目。冥應有期幽情莫發。慨焉自悼悲憤靡寄。乃遠契百念慎敬慕之思。追述八王同志之感。魂交寢夢而情悟于中。遂命門人鑄而像焉。夫形理雖殊階塗有漸。精粗誠異悟亦有因。是故擬狀靈范啟殊津之心。儀形神摸辟百慮之會。使懷遠者兆玄根于來葉。存近者遘重劫之厚緣。乃道福兼弘真跡可踐。三原反流九神同淵

【現代漢語翻譯】 現代漢語譯本 於是就寄託誠意于其中。雖然雕像的完成依賴於工匠，但功勞並沒有增加什麼。到了歲星執行到星紀的位置，赤奮若（chì fèn ruò，指太歲年名）正值于太陰的墟（tài yīn zhī xū，指方位），九月三日詳細檢查了其他的記錄，將這些銘刻在石頭上。從一開始，人們就百倍地投入真誠。僧人和俗人都為此感到高興，因這些遺蹟而心情愉悅。於是情感與根本相應，事情再勞累也忘記了。當時揮筆的賓客，都一同歌詠。都想規劃長遠的策略，寄託于不同的傳聞。希望後來的賢人能夠重視這些軌跡，所以記錄下當時人們在大通寺集會的情景。真誠地悲憫現實，期望未來，至於那份佇立衣襟，遙想遠方的感慨，早已超越了神境。

晉襄陽丈六金像贊序——因釋和上（shì hé shàng，指僧人）立丈六像而作

過去，眾多的佑助降臨顯靈，出自天竺（tiān zhú，指印度）。託生于王宮，興盛于上國（shàng guó，指中國）。顯現神蹟，開闢了幽冥之路。光明照耀宇宙，光輝覆蓋大千世界。萬條河流澄清源頭，圓滿映照而無主宰。覺悟已經虛空凝定，深沉地遺留著光輝。於是憑藉變化來感動萬物，使各種邪惡之心革新。邁著神聖的步伐來感應時機，使各種疑惑一同消解。法輪玄妙地運轉，三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘）並行。道與世俗交相興盛，天人共同嚮往。清凈的聲音已經暢達，美好的聲響遠遠流傳。秘密的風氣廣泛傳播，遙遠地產生善良的教化。末年已經過去千年，人們只是欣喜于偉大的教化，但命運不順，沒有機會叩開精妙的法門，闡明深遠的道理。罔兩（wǎng liǎng，指影子外層的淡影）和神影，只能品嚐到至理名言的殘餘。雖然欣喜地品味著殘餘的教義，但道風卻逐漸衰退。想要追趕那超逸的步伐，玄妙的軌跡已經渺茫。每每希望能夠想像那光輝，彷彿看到容貌儀態，夢寐中都心懷嚮往，好像形象就在心目之中。冥冥之中感到應驗的時期將到，幽深的情感難以表達。於是感慨自傷，悲憤無處寄託。於是遙遠地契合百種思念，謹慎恭敬地仰慕。追述當年八王（bā wáng，指參與鑄像的八位王爺）同志的感受。靈魂在夢中交融，情感在心中領悟。於是命令門人鑄造佛像。佛像的形象和真理雖然不同，但階梯和途徑卻有漸進的過程。精細和粗糙雖然不同，但覺悟也有其原因。因此，模仿靈驗的範本，開啟殊勝的法門。儀態模仿神聖的形象，開闢各種思慮的彙集。使懷有遠大志向的人，在未來的世代種下玄妙的根基。使存有近世想法的人，遇到重重劫難的深厚因緣。於是道與福兼弘，真實的足跡可以踐行。三原（sān yuán，指三種根本）反流，九神（jiǔ shén，指九種神靈）同歸深淵。

【English Translation】 English version Therefore, I entrusted my sincerity to it. Although the completion of the statue depends on the craftsmen, the merit is not increased by it. When the year reached the position of Xingji (星紀, a division of the zodiac), and Chifenruo (赤奮若, a name for the year in the sexagenary cycle) was at the emptiness of Taiyin (太陰之墟, a direction), on the third day of the ninth month, I carefully examined other records and inscribed these on the stone. From the beginning, people put in a hundredfold of sincerity. Monks and laypeople alike were pleased by this, their hearts delighted by these relics. Thus, emotions corresponded to the root, and the labor of the matter was forgotten. The guests who wielded the brush at that time all sang in unison. They all wanted to plan long-term strategies, entrusting them to different rumors. Hoping that future sages would value these traces, they recorded the scene of the people gathering at the Datong Temple at that time. Sincerely lamenting the present, hoping for the future, as for that feeling of standing with one's lapel, yearning for the distant, it has already surpassed the realm of the divine.

Preface to the Zhangliu (丈六, sixteen-foot) Golden Statue of Xiangyang—Written because the Venerable Shi (釋和上) established the Zhangliu statue

In the past, numerous blessings descended and manifested, originating from Tianzhu (天竺, India). Entrusted to be born in the royal palace, flourishing in the upper country (上國, China). Manifesting divine跡, opening the path of the netherworld. Light illuminating the universe, radiance covering the great thousand worlds. Ten thousand rivers clarifying the source, perfectly reflecting without a master. Enlightenment has already emptied and solidified, deeply leaving behind radiance. Thus, relying on transformation to move all things, causing all evil hearts to be reformed. Taking divine steps to sense the opportunity, causing all doubts to be resolved together. The Dharma wheel mysteriously turns, the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) proceed in parallel. The Way and the world prosper together, gods and humans yearn together. The pure sound has already been unblocked, the beautiful sound spreads far. The secret atmosphere spreads widely, remotely producing good teachings. The final years have passed for a thousand years, people are only delighted by the great teachings, but fate is not smooth, there is no opportunity to knock on the door of the subtle Dharma, to elucidate the profound principles. Wangliang (罔兩, penumbral shadow) and divine shadows can only taste the remnants of the supreme words. Although happily tasting the remnants of the teachings, the style of the Way gradually declined. Wanting to catch up with that transcendent pace, the mysterious traces have already become distant. Often hoping to imagine that radiance, as if seeing the appearance and demeanor, longing in dreams, as if the image is in the heart. Feeling in the dark that the time of fulfillment is coming, the deep emotions are difficult to express. Thus, lamenting and grieving, with nowhere to entrust. Thus, remotely corresponding to a hundred thoughts, cautiously and respectfully admiring. Recalling the feelings of the eight kings (八王, the eight princes who participated in the casting of the statue) of the past. Souls merge in dreams, and emotions are understood in the heart. Thus, ordering disciples to cast the Buddha statue. Although the image of the Buddha statue and the truth are different, the steps and paths have a gradual process. Although the fine and the rough are different, enlightenment also has its reasons. Therefore, imitating the efficacious model, opening the supreme Dharma gate. The demeanor imitates the divine image, opening the gathering of various thoughts. Causing those who have great aspirations to plant the mysterious foundation in future generations. Causing those who have thoughts of the near world to encounter the deep karmic connections of repeated kalpas. Thus, the Way and blessings are both promoted, and the true footprints can be followed. The three origins (三原, the three fundamental elements) flow back, and the nine spirits (九神, the nine deities) return to the abyss together.

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。於時四輩悅情道俗高趣。跡向和應者如林。鑄均有虛室之供。而進助者不以纖毫為挫。勸佐有彌劫之勤。操務者不以昏疲告勞。因物任能不日而成。功自人事猶天匠焉。夫明志莫如詞。宣德莫如頌。故志以詞顯而功業可存。德以頌宣而形容可像。匪詞匪頌將何美焉。乃作頌曰。

堂堂天師。明明遠度。邁群挺萃。超然先悟。惠在恬虛。妙不以數。感時而興。應世成務。金顏映發。奇相暉布。肅肅靈儀。依依神步。茫茫造物。玄運冥馳。偉哉釋迦。與化推移。靜也淵默。動也天隨。綿綿遠御。亹亹長縻。反宗無像。光潛影離。仰慕千載。是擬是儀。

文殊像贊

殷晉安

文殊淵睿。式昭厥聲。探玄發暉。登道懷英。瑯瑯三達。如日之明。亹亹神通。在變伊形。將廓恒沙。陶鑄群生。真風幽曖。千祀彌靈。思媚哲宗。寤言祗誠。絕塵孤棲。祝想太冥。

文殊像贊(並序)

文殊師利者是遊方菩薩。因離垢之言而有斯目。非厥號所先也。原夫稱謂之生蓋至道與其貌。何者虛引之性彰於五德。軌世之表聞于童真。廉俗之風移則感時之訓興。故云濡首。又以法王子為名焉。夫欲窮其淵致者。必先存其深大。終古邈矣。豈言象之所極。難算之劫功高積塵。悠悠遐曠焉可為言。請略敘其統。

【現代漢語翻譯】 現代漢語譯本：當時，四眾弟子心生歡喜，僧俗大眾興致高雅，紛紛響應，如同樹林一般。即使是建造簡陋的禪房，也有人慷慨解囊，不吝嗇哪怕是一絲一毫的幫助。勸募贊助的人，不辭辛勞，如同經歷了漫長的劫數。操持事務的人，不因疲憊而叫苦。根據不同的事物安排合適的人才，很快就完成了任務。這功勞既是人為的努力，也像是天工的造化。要知道，闡明心志最好的方式莫過於文辭，宣揚功德最好的方式莫過於頌歌。所以，通過文辭來彰顯心志，功業才能得以儲存；通過頌歌來宣揚功德，形象才能得以描繪。如果沒有文辭和頌歌，又用什麼來讚美呢？於是作頌如下：

莊嚴的天師（Tiān Shī，對高僧的尊稱），光明磊落，普度眾生。超越眾人，卓爾不群，率先覺悟。恩惠在於恬淡虛無，玄妙之處無法用數字衡量。應時而生，順應世事完成使命。金色的面容光彩照人，奇特的相貌熠熠生輝。莊嚴肅穆的儀容，安詳的神態。茫茫宇宙，玄妙的執行，默默地進行。偉大的釋迦（Shìjiā，即釋迦牟尼佛），與教化一同推移。靜止時深沉寂靜，行動時順應天道。綿延不斷地引導，孜孜不倦地長久維繫。迴歸本源，沒有固定的形象，光明潛藏，身影分離。仰慕您已經千年，我們學習您，效仿您。

文殊像贊

殷晉安

文殊（Wénshū，文殊菩薩的簡稱）深邃睿智，聲名遠揚。探索玄理，煥發光輝，登上正道，胸懷英才。精通三達（sān dá，指宿命、天眼、漏盡三種神通），如同太陽般光明。神通廣大，變化萬千。將要擴充套件到恒河沙數般的世界，教化眾生。真正的佛法，在幽暗中散發光芒，歷經千年依然靈驗。思慕聖哲的宗風，醒悟后虔誠敬奉。遠離塵世，獨自修行，祝願和思念達到太虛之境。

文殊像贊（並序）

文殊師利（Wénshūshīlì，文殊菩薩的 पूर्ण名）是遊方菩薩。因為遠離塵垢的言論而有了這個稱呼，並非他本來的名字。探究稱謂的由來，是因為他達到了至高的道，並且具有相應的相貌。為什麼這麼說呢？因為虛空的本性彰顯於五德（wǔ dé，指仁、義、禮、智、信），規範世人的表率體現在童真（tóngzhēn，指文殊菩薩常以童子形象示現）之上。改變陋習的風氣，從而興起順應時代的教誨。所以說他像甘露一樣滋潤眾生。又因為他被稱為法王子（fǎwángzǐ，指繼承佛法的人）。想要窮盡他的深遠意義，必須先認識到他的深廣偉大。時間已經過去很久了，豈是言語和形象所能表達的？難以計算的劫數，功德高如塵土。悠遠漫長，怎麼能用言語來形容呢？請允許我簡略地敘述他的綱要。

【English Translation】 English version: At that time, the fourfold assembly rejoiced, and both monastics and laity were of high interest. Those who responded and echoed were as numerous as a forest. Even for the construction of simple meditation rooms, those who contributed did not hesitate to offer even the smallest amount of help. Those who encouraged and assisted were diligent as if enduring countless kalpas. Those who handled affairs did not complain of fatigue. Assigning tasks according to individual abilities, the work was completed quickly. This accomplishment was both human effort and divine craftsmanship. It should be known that the best way to express one's aspirations is through words, and the best way to proclaim merits is through hymns. Therefore, by using words to manifest aspirations, achievements can be preserved; by using hymns to proclaim merits, images can be depicted. Without words and hymns, what can be used to praise?

Thus, the hymn is composed as follows:

The dignified Tiān Shī (Teacher of Gods, a respectful title for a high-ranking monk), bright and far-reaching in deliverance. Surpassing the multitude, outstanding and unique, first to awaken. Grace resides in tranquility and emptiness, its subtlety beyond numerical measure. Arising in response to the times, fulfilling duties in accordance with the world. A golden countenance shines forth, extraordinary features radiate. Solemn is the spiritual demeanor, graceful the divine steps. In the vast creation, the mysterious operation moves silently. Great is Śākyamuni (the Buddha), moving with the teachings. In stillness, profound silence; in action, following the way of heaven. Continuously guiding from afar, diligently and persistently maintaining. Returning to the source, without fixed form, light concealed, shadow separated. Admiring you for a thousand years, we emulate you, we imitate you.

Encomium on the Image of Mañjuśrī

By Yin Jinan

Mañjuśrī (the Bodhisattva of Wisdom) is profound and wise, his reputation well-known. Exploring the mysteries, emitting brilliance, ascending to the right path, embracing talents. Thoroughly understanding the three insights (past lives, divine eye, and extinction of outflows), as bright as the sun. Great is his spiritual power, transforming his form in various ways. He will expand to worlds as numerous as the sands of the Ganges, teaching sentient beings. The true Dharma, emitting light in the darkness, remains efficacious for thousands of years. Longing for the ways of the wise, awakening and reverently serving. Separated from the dust, dwelling in solitude, wishing and contemplating the great void.

Encomium on the Image of Mañjuśrī (with Preface)

Mañjuśrī (full name Mañjuśrī) is a wandering Bodhisattva. He received this name because of his discourse on being free from defilements; it was not his original name. Investigating the origin of the title, it is because he attained the supreme path and possessed corresponding features. Why is this so? Because the nature of emptiness is manifested in the five virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness), and the model for the world is embodied in his youthfulness (Mañjuśrī often appears as a youth). Changing the customs of vulgarity, thereby promoting teachings that accord with the times. Therefore, it is said that he nourishes beings like sweet dew. Furthermore, he is known as the Dharma Prince (one who inherits the Dharma). If one wishes to exhaust his profound meaning, one must first recognize his depth and greatness. Time has passed for so long, how can it be expressed by words and images? Countless kalpas, merits as high as dust. How can such vastness be described in words? Please allow me to briefly narrate his outline.

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若人之始出也。爰自帝胄尊號法王。無上之心兆于獨悟。發中之感無不由也。近壹遇正覺而靈珠內映。玄景未移遂超登道位。於是深根永構于沖壤條翼神柯而月茂。慈悲之氣與惠風俱扇。三達之明與日月並耀。具體而微。固已功侔法身矣。若乃天機將運即神通為館宇。圓應密會。以不疾為影跡。斯其所以動不離寂而彌綸宇宙。倏忽無常境而名冠遊方者也。世尊興出乃授躍進之明。顯潛德于香林。因慶雲而西徂。復龍見於茲剎。法輪既轉則玄音屢唱。對明淵極輒暢發深言。道映開士。故諸佛美其稱。體絕塵俗。故濯纓者高其跡。非夫合天和以挺作。吸沖氣而為靈。舒重宵以回蔭。吐德音而流聲。亦孰能與於此哉。將欲搖盪群生之性宅至宗而至。開宏基於一簣。廓恒沙而為宇。若然而不悅文殊之風。則未達無窮之量。長笑于大方之寂矣。自世尊泥曰幾將千祀。流光福廕復與時而升降。由是冥懷宗極者。感悲長津之喪源。懼風日之潛損。遂共表容金石繼以文頌。人思自盡。庶云露以增潤。今之所遇。蓋是數減百年。有轉輪王王閻浮提。號曰阿育。仰規逸軌擬而像焉。雖真宰不存於形。而靈位若有主。雖幽司不以情求而感至斯應。神變之異屢革民聽。因險悟時信有自來矣。意以為接頹薄之運。寔由冥維之功。通夫昏否之俗。固

【現代漢語翻譯】 現代漢語譯本：如果有人剛剛開始修行，他可能出身高貴，是受人尊敬的法王（Dharma Raja）。他那無上的覺悟之心，源於獨特的領悟。他內心深處的感動，無不自然流露。一旦遇到真正的覺悟，靈珠（mani-jewel）便在內心閃耀，即使在玄妙的景象尚未改變之前，他就能超越並登上覺悟的境界。於是，他在深厚的土壤中紮根，像神樹一樣展開枝條，在月光下茁壯成長。他的慈悲之氣像惠風一樣傳播，他對三達（trividya）的理解像日月一樣閃耀。他的身體雖然微小，但他的功德已經可以與法身（Dharmakaya）相比了。如果說天機將要執行，那麼神通（abhijñā）就是他的住所。他的圓滿應化與秘密集會，以不疾不徐為他的行跡。這就是他動靜不離，卻能瀰漫宇宙的原因，也是他倏忽無常，卻能名揚四方的原因。世尊（Lokajyestha）出現，便授予他躍進的光明，在香林（fragrant grove）中彰顯他潛藏的德行，藉助慶雲（auspicious cloud）向西方而去，又在這片剎土（buddha-land）顯現龍的形象。法輪（Dharmacakra）一旦轉動，玄妙的聲音便不斷響起。面對深奧的淵源，他總是暢快地發表深刻的言論。他的道行照亮了開士（bodhisattva），所以諸佛（Buddhas）讚美他的稱號。他的境界超越了塵世俗務，所以洗滌塵纓的人們敬佩他的足跡。如果不是稟承天地之和氣而挺拔而出，吸取天地之靈氣而成為神靈，舒展重重黑夜而帶來光明，吐露美妙的德音而流傳四方，又有誰能做到這些呢？他將要搖盪眾生的性靈，達到至高的境界。他從一簣之土開始，開創宏偉的基業，將恒河沙數的世界擴充套件為宇宙。如果有人不欣賞文殊（Manjusri）的風範，那就是沒有達到無窮的境界，只能在廣闊無垠的寂靜中發出長長的嘆息。自從世尊（Lokajyestha）涅槃（nirvana）以來，已經過去了近千年。流逝的光陰和福澤，也隨著時間而升降。因此，那些潛心研究宗極的人，感嘆悲傷長河失去了源頭，擔心風吹日曬會逐漸損毀。於是，他們共同用金石來表達敬意，並用文章來歌頌。人們竭盡所能，希望像云露一樣增添滋潤。我們現在所遇到的情況是，距離世尊涅槃已經過去了數百年，有一位轉輪王（cakravartin）統治著閻浮提（Jambudvipa），他的名字叫阿育（Asoka）。他仰慕前人的遺風，並模仿他們。雖然真正的君主不在形體上存在，但他的靈位卻像有主人一樣。雖然幽冥之司不會用情感來祈求，但感應卻自然而至。神奇的變化屢次改變了人們的看法。因為經歷了危險才領悟到時勢，這確實是有原因的。我認為，挽救衰敗的命運，實在是因為冥冥之中的維護之功。通達昏昧閉塞的風俗，本來就是...

【English Translation】 English version: If a person is just starting out on the path, he may be of noble birth, a Dharma Raja (Dharma Raja, meaning 'righteous king') who is highly respected. His supreme heart of enlightenment arises from unique insight. The feelings from the depths of his heart are expressed naturally. Once he encounters true enlightenment, the mani-jewel (mani-jewel, meaning 'wish-fulfilling gem') shines within, and even before the subtle scenery has changed, he can transcend and ascend to the state of enlightenment. Thus, he takes root in the deep soil, spreads his branches like a divine tree, and thrives under the moonlight. His breath of compassion spreads like a gentle breeze, and his understanding of the trividya (trividya, meaning 'three knowledges') shines like the sun and moon. Although his body is small, his merits are already comparable to the Dharmakaya (Dharmakaya, meaning 'Dharma Body'). If the heavenly mechanism is about to operate, then abhijñā (abhijñā, meaning 'supernatural knowledges') is his dwelling. His perfect transformation and secret gatherings take place with unhurried pace as his footprints. This is why he is both in motion and stillness, yet pervades the universe, and why he is fleeting and impermanent, yet his name is renowned everywhere. When Lokajyestha (Lokajyestha, meaning 'World Honored One') appears, he bestows upon him the light of rapid advancement, reveals his hidden virtues in the fragrant grove (fragrant grove), goes westward on an auspicious cloud (auspicious cloud), and manifests the image of a dragon in this buddha-land (buddha-land). Once the Dharmacakra (Dharmacakra, meaning 'Wheel of Dharma') is set in motion, the profound sounds resonate repeatedly. Facing the profound source, he always expresses profound words with ease. His path illuminates the bodhisattva (bodhisattva), so the Buddhas (Buddhas) praise his title. His state transcends worldly affairs, so those who wash their tassels admire his footsteps. If he were not born with the harmony of heaven and earth, absorbing the spiritual energy of heaven and earth to become a divine being, spreading the darkness of night to bring light, and uttering beautiful sounds of virtue to spread in all directions, who else could do these things? He is about to shake the nature of sentient beings and reach the supreme state. He starts from a basket of earth and creates a grand foundation, expanding the worlds of countless Ganges sands into the universe. If someone does not appreciate the style of Manjusri (Manjusri), then he has not reached the infinite realm and can only let out a long sigh in the vast silence. It has been nearly a thousand years since Lokajyestha (Lokajyestha) entered nirvana (nirvana). The passing light and blessings also rise and fall with time. Therefore, those who are devoted to studying the ultimate principle lament the loss of the source of the long river of sorrow and fear that the wind and sun will gradually damage it. Thus, they jointly express their respect with gold and stone and praise it with articles. People do their best, hoping to add moisture like clouds and dew. What we are encountering now is that hundreds of years have passed since the Lokajyestha's nirvana, and there is a cakravartin (cakravartin, meaning 'wheel-turning king') ruling Jambudvipa (Jambudvipa, meaning 'the continent of Jambu'), whose name is Asoka (Asoka). He admires the legacy of his predecessors and imitates them. Although the true ruler does not exist in form, his spiritual seat is as if it has an owner. Although the underworld does not seek with emotion, the response comes naturally. Miraculous changes have repeatedly changed people's views. Because he experienced danger, he realized the situation, and there is indeed a reason for this. I believe that saving the declining fate is really due to the maintenance in the dark. To understand the dim and closed customs, it was originally...

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非一理所弘。是以托想之賢。祗誠攸寄。思紐將絕之緒。引豪心以摽位。乃遠摸元匠像夫所像。感來自衷不覺欣然同詠。

眇眇童真。弱齡啓蒙。含英吐秀。登玄履峰。神以道王。體以沖通。浪化遊方。乃軌高蹤。流光掩映。爰暨茲邦。思對淵匠。靖壹惟恭。虛襟絕代。庶落塵封。

佛影銘(並序)

謝靈運

夫大慈弘物。因感而接。接物之緣。端緒不一。難以形撿易以理測。故已備載經傳。具著記論矣。雖舟壑緬謝像法猶在。感運欽風日月彌深。法顯道人至自祇洹。具說佛影偏為靈奇。幽巖嵁壁若有存形。容儀端莊相好具足。莫知始終常自湛然。廬山法師聞風而悅。於是隨喜幽室即考空巖。北枕峻嶺南映彪澗。摹擬遺量寄託青采。豈唯象形也篤。故亦傳心者極矣。道秉道人遠宣意旨命余制銘。以充刊刻。古銘所始寔由功被。未有道宗崇大。若此之比豈淺思膚學所能宣述。事經徂謝永眷罔已。輒磬竭劣薄以諾心許。徽猷秘奧萬不寫一。庶推誠心頗感群物。飛鸮有革音之期。闡提獲自拔之路。當相尋于凈土解顏于道場。聖不我欺致果必報。援筆興言情百其慨。

群生因染。六趣牽纏。七識迭用。九居屢遷。劇哉五陰。倦矣四緣。遍使輪轉。苦根迍邅。迍邅未已。輪轉在己。四緣云薄。五

陰火起。亹亹正覺。是極是理。動不傷寂。行不乖止。曉爾長夢。貞爾沈诐。以我神明。成爾靈智。我無自我。實承其義。爾無自爾。必祛其偽。偽既殊涂。義故多端。因聲成韻。即色開顏。望影知易。尋響非難。形聲之外。復有可觀。觀遠表相。就近曖景。匪質匪空。莫測莫領。倚巖輝林。傍潭鑒井。借空傳翠。鐳射發冏。金好冥漠。白毫幽暖。日月居諸。胡寧斯慨。曾是望僧。擁誠俟對。承風遺則。曠若有概。敬圖遺蹤。疏鑿峻峰。周流步櫩。窈窕房櫳。激波映墀。引月入窗。云往拂山。風來過鬆。地勢既美。像形亦篤。采淡浮色。詳視沈覺。若滅若無。在摹在學。由其潔精。能感靈獨。誠之云孚。惠亦孔續。嗟爾懷道。慎勿中惕。弱喪之推。闡提之役。反路今睹。發矇茲覿。式厲厥心。時逝流易。敢銘靈宇。敬告振錫。

佛贊

范光祿命作

精粗事阻。始末理通。舍事就理。即朗祛蒙。惟此靈覺。因心則崇。四等拯物。六度在躬。明發儲寢。孰是化初。夕滅雙樹。豈還本無。眇眇遠神。遙遙安如。愿言來期。免茲淪湑。

范特進書

卿常何如。歷觀高士。類多有情。吾亦許卿。以同何緬邈之過。便是末孤了幽關也。吾猶存舊情東望慨然。便是有不馳處也。見熾公阡陌。如卿問棲

僧于山。誠是美事。屢改驟遷。未為快也。杖策之郡斯則善也。祇洹中轉有奇趣。福業深緣森兮滿目。見形者所不能傳。聞言而悟亦難其人。辭煩而已。於此絕筆。范泰敬謂。

祇洹塔內贊。因熾公相示。可少留意省之。並同子與人歌而善。

答范特進書送佛贊

辱告慰企。晚寒體中勝常。靈運腳諸疹。此春更甚憂。慮古人有情。信如來告。企詠之結實過飢渴。山間幽阻音塵闊絕。忽見諸贊歡慰良多。可謂俗外之詠。尋覽三複味玩增懷。輒奉和如別。雖辭不足睹然意寄盡此。從弟惠連後進文悟衰宗之美亦有一首。並以遠呈。承祇洹法業日茂。隨喜何極。六梁微緣。竊望不絕。即時經始招題在所住山南。南檐臨澗北戶背巖。以此息心當無所忝耶。平生緬然臨紙累嘆。敬惜為先繼以音告。儻值行李輒復承問。二月一日謝靈運白答。

和范特進祇洹像贊

范侯遠送像贊命余同作。神道希微愿言所屬。輒總三首期之道場。

佛贊

惟此大覺。因心則靈。垢盡智照。數極慧明。三達非我。一援群生。理阻心行。道絕形聲。

菩薩贊

若人仰宗。發性遺慮。以定養慧。和理斯附。爰初四等。終然十住。涉求至矣。在外皆去。

緣覺聲聞合贊

厭苦情多。兼物

【現代漢語翻譯】 現代漢語譯本 僧人待在山中，這確實是件美事。但如果屢次調動，頻繁遷徙，就不是令人愉快的事了。如果能拄著枴杖去治理一個郡，那才是好的。祇洹精舍（Jetavana Vihara）中蘊含著奇妙的意趣，深厚的福德因緣，處處充滿生機。親眼所見的人也難以完全傳達，聽聞言語而能領悟的人更是難得。多說無益，就此停筆。范泰敬上。

祇洹塔內的贊文，因為熾公拿給我看，可以稍微留意一下。並且和子一起歌頌，這是很好的。

回覆范特進的書信，並送上佛贊

承蒙您來信慰問，我感到很欣慰。近來天氣寒冷，我的身體比平時好些。靈運的腳上的疹子，今年春天更加嚴重，令人擔憂。考慮到古人有情義，相信如來的教誨。渴望吟詠的願望超過了飢渴。山間幽靜阻隔，音訊斷絕。忽然見到您的贊文，感到非常歡喜。這可以說是世俗之外的吟詠。反覆尋讀，仔細品味，更加懷念您。我謹奉上和作，以表達我的心意。雖然文辭不足以表達，但我的心意都寄託在此。我的堂弟惠連，是後起之秀，文采悟性繼承了我們家族的美好傳統，他也寫了一首，一併呈上。聽說祇洹精舍的佛法事業日益興盛，我隨喜讚歎，無以言表。我與六梁有些微的緣分，希望不要斷絕。我打算立即開始在所居住的山南建造房屋，南面屋檐靠近山澗，北面房屋背靠巖石。用這樣的環境來修養身心，應該不會有什麼不妥吧。我平生思緒萬千，臨紙長嘆。首先表達我的敬意和愛惜之情，其次是音訊告知。如果遇到送信的人，請您再次詢問我的情況。二月一日，謝靈運敬上。

和范特進的祇洹像贊

范侯遠道送來像贊，命我一同創作。神道幽深微妙，願望都寄託於此。我總共寫了三首，期望能通往道場。

佛贊

只有這位大覺者（Buddha），因心而靈驗。垢穢消除，智慧照亮一切。窮盡了三達（Trividya），並非爲了自我，而是爲了救助眾生。真理阻礙了心意和行為，道超越了形態和聲音。

菩薩贊

如果有人仰慕宗門，發起本性，捨棄憂慮。用禪定來滋養智慧，與真理和諧相符。從最初的四等（Four immeasurables），到最終的十住（Ten abodes）。深入探求，達到極致，外在的一切都應捨棄。

緣覺聲聞合贊

厭惡痛苦的心情很多，兼顧萬物

【English Translation】 English version Staying in the mountains as a monk is indeed a good thing. However, frequent changes and moves are not pleasant. It would be good to govern a district with a staff. The Jetavana Vihara (祇洹精舍) holds wonderful interests, and the deep karmic connections are full of vitality. What is seen cannot be fully conveyed, and it is difficult to find someone who can understand upon hearing words. It is useless to say more, so I will stop writing here. Respectfully, Fan Tai.

The eulogy inside the Jetavana Pagoda, because Lord Chi showed it to me, it is worth paying attention to. And singing it with Zi is a good thing.

Reply to Special Envoy Fan's letter and send a eulogy for the Buddha

I am grateful for your letter of comfort. The weather has been cold recently, and my health is better than usual. Lingyun's foot rashes have become more severe this spring, which is worrying. Considering the affection of the ancients, I believe in the teachings of the Tathagata (如來). The desire to chant surpasses hunger and thirst. The mountains are secluded and isolated, and news is cut off. Suddenly seeing your eulogy, I feel very happy. This can be said to be a chant beyond the secular world. Reading it repeatedly and savoring it carefully, I miss you even more. I respectfully offer a response to express my feelings. Although the words are not enough to express it, my heart is entrusted here. My cousin Huilian is a rising star, and his literary talent and understanding inherit the beauty of our family tradition. He also wrote one, which I present together. I heard that the Buddhist affairs of Jetavana Vihara (祇洹精舍) are flourishing day by day, and I rejoice in your merits beyond words. I have a slight connection with Liu Liang, and I hope it will not be cut off. I plan to start building a house immediately on the south side of the mountain where I live, with the eaves facing the mountain stream to the south and the house backing against the rocks to the north. Using such an environment to cultivate my mind should not be inappropriate. My thoughts are overwhelming, and I sigh deeply on paper. First, I express my respect and cherish, and second, I inform you of the news. If you encounter someone sending a letter, please ask about my situation again. February 1st, Xie Lingyun respectfully replies.

Responding to Special Envoy Fan's Eulogy for the Jetavana Image

Marquis Fan sent the image eulogy from afar, ordering me to create it together. The divine path is profound and subtle, and wishes are entrusted to it. I have written three in total, hoping to lead to the Bodhimanda (道場).

Eulogy for the Buddha

Only this Greatly Enlightened One (Buddha), is spiritual because of the mind. Defilements are eliminated, and wisdom illuminates everything. Exhausting the Three Vidyas (Trividya), not for oneself, but to save all beings. Truth hinders the mind and actions, and the Dao transcends form and sound.

Eulogy for the Bodhisattva

If someone admires the sect, initiates their nature, and abandons worries. Using Samadhi (禪定) to nourish wisdom, and harmonizing with the truth. From the initial Four Immeasurables (Four immeasurables), to the final Ten Abodes (Ten abodes). Seeking deeply, reaching the extreme, all external things should be abandoned.

Combined Eulogy for Pratyekabuddha and Sravaka

The feeling of厭惡 suffering is great, and it also takes into account all things

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志少。如彼化城。權可得寶。誘以涅槃。救爾生老。肇允三車。翻乘一道。

無量壽頌

和從弟惠連

法藏長王宮。懷道出國城。愿言四十八。弘誓拯群生。凈土一何妙。來者皆清英。頹年欲安寄。乘化必晨征。

維摩詰經中十譬贊八首

聚沫泡合

水性本無泡。激流遂聚沫。即異成貌狀。消散歸虛豁。君子識根本。安事勞與奪。愚俗駭變化。橫復生欣怛。

焰

性內相表狀。非焰安知火。新新相推移。熒熒非向我。如何滯著人。終歲迷因果。

芭蕉

生分本多端。芭蕉知不一。合萼不結核。敷花何由實。至人善取譬。無宰誰能律。莫昵緣合時。當視分散日。

幻

幻工作同異。誰復謂非真。一從逝物過。既往亦何陳。謬者疑久近。達者皆自賓。勿起離合情。會無百代人。

夢

覺謂寢無知。寐中非無見。意狀盈明前。好惡迭萬變。既悟眇已往。惜為浮物戀。孰視娑婆盡。寧當非赤縣。

影響合

影響順形聲。資物故生理。一旦揮霍去。何因得像似。群有靡不然。昧漠呼自己。四色尚無本。八微欲安恃。

浮雲

氾濫明月陰。薈蔚南山雨。能為變動用。在我竟無取。俄已就飛散。豈復得攢聚。諸法

【現代漢語翻譯】 現代漢語譯本 志少啊，就像那化城（比喻虛幻不實的城市），權且可以得到寶物，用涅槃（佛教用語，指解脫生死輪迴的境界）來引誘，救助你們脫離生老之苦。最初允許用三車（比喻聲聞乘、緣覺乘、菩薩乘三種教法），最終轉變為唯一佛道。

無量壽頌

和從弟惠連

法藏菩薩（阿彌陀佛的前身）曾是國王之子，爲了追求真理離開了王宮。他發下了四十八個大愿，弘大的誓願是要拯救眾生。極樂凈土是多麼的美妙啊，來到這裡的人都是清凈而傑出的人。我衰老的年紀想要安身寄託在哪裡呢？只有隨著自然的變化，在清晨就踏上征程。

維摩詰經中十譬贊八首

聚沫泡合

水的本性原本沒有泡沫，因為激流才聚集起泡沫。泡沫立即顯現出不同的形狀和樣貌，但消散后又迴歸空虛。君子明白根本的道理，哪裡需要為得失而勞神呢？愚昧的人驚駭于變化，平白無故地產生欣喜和悲傷。

焰

內在的性質通過外在的表象顯現出來，如果沒有火焰，又怎麼知道有火呢？新的火焰不斷地推移變化，閃爍的光芒並非是我。為什麼執迷不悟的人，終年迷惑于因果之中呢？

芭蕉

生命的類別原本就有很多種，芭蕉的生長也各不相同。花萼合在一起卻不結果實，開花又怎麼能結出果實呢？有智慧的人善於用比喻，沒有主宰者誰又能規範它們呢？不要親近因緣聚合的時候，應當看到它們分散的日子。

幻

幻術師所作的幻象，有時相同有時相異，有誰還會說它們不是真實的呢？一旦從逝去的事物經過，已經過去的事情又有什麼可陳述的呢？迷惑的人懷疑時間的長短，通達的人都視萬物為自己的客人。不要產生離合的情感，終究不會有存活百代的人。

夢

清醒的人認為睡覺時沒有知覺，但在夢中並非沒有所見。意識中的景象充滿眼前，美好和醜惡交替變化。一旦醒悟，就覺得渺小而已經過去，可惜還為虛浮的事物所迷戀。誰能看透娑婆世界（佛教用語，指充滿煩惱和痛苦的現實世界）的虛幻，難道它不也是虛幻的嗎？

影響合

影響和回聲，順應形體和聲音而產生，依靠外物才產生生理現象。一旦形體和聲音消失，又從哪裡得到形象和相似之處呢？世間萬物沒有不是這樣的，愚昧地稱呼為自己。地水火風四大皆空，又怎麼能依靠微細的色聲香味觸法呢？

浮雲

浮雲氾濫遮蔽了明月的光輝，聚集起來又像是南山的雨。能夠產生變動的作用，但對我來說終究沒有什麼可取。轉眼間就飛散了，哪裡還能重新聚集呢？諸法（佛教用語，指一切事物和現象）

【English Translation】 English version Zhi Shao, it is like that illusory city (a metaphor for an unreal city), where treasures can be temporarily obtained, using Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death) to entice and rescue you from the suffering of birth, aging, sickness, and death. Initially, the three vehicles (a metaphor for the three teachings of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are permitted, but ultimately, they are transformed into the one Buddha vehicle.

Ode to Amitāyus (Immeasurable Life)

In Harmony with My Younger Cousin Huilian

Dharmākara Bodhisattva (the previous incarnation of Amitābha Buddha) was once a prince who left the palace in pursuit of truth. He made forty-eight great vows, with the grand aspiration to save all sentient beings. How wonderful is the Pure Land! Those who come here are pure and outstanding. Where shall I, in my declining years, find refuge? Only by following the course of nature, setting out on the journey at dawn.

Eight Praises from the Ten Metaphors in the Vimalakīrti Sūtra

Gathering Foam and Bubbles

Water's nature is originally without foam, but it gathers into foam due to turbulent currents. It immediately manifests different shapes and appearances, but after dissipating, it returns to emptiness. The wise understand the fundamental principle; why bother to toil over gains and losses? The foolish are startled by changes, needlessly generating joy and sorrow.

Flame

Inner nature is revealed through external appearance; without flame, how would one know there is fire? New flames constantly shift and change; the flickering light is not 'me'. Why do those who are attached remain deluded, confused about cause and effect throughout the year?

Banana Tree

The categories of life are originally diverse; the growth of banana trees also varies. The sepals join together but do not form a kernel; how can flowers bear fruit? The wise are skilled in using metaphors; without a ruler, who can regulate them? Do not be intimate with the time of causal conditions coming together; one should observe the days of their dispersal.

Illusion

The illusions created by illusionists are sometimes the same and sometimes different; who would say they are not real? Once it passes from a fleeting thing, what is there to recount about what has already passed? The deluded doubt the length of time; the enlightened regard all things as their guests. Do not give rise to feelings of separation and union; ultimately, there will be no one who lives for a hundred generations.

Dream

The awake think there is no awareness in sleep, but there is seeing in dreams. The images in consciousness fill the mind, with good and bad alternating. Once awakened, one feels small and past, regretting being infatuated with fleeting things. Who can see through the illusion of the Saha world (a Buddhist term referring to the world of suffering and afflictions)? Is it not also illusory?

Echo and Shadow

Echoes and shadows arise in accordance with form and sound, relying on external things to produce physiological phenomena. Once form and sound disappear, where can one obtain image and likeness? All things in the world are like this; ignorantly calling it 'self'. The four elements (earth, water, fire, and wind) are fundamentally empty; how can one rely on the subtle sensations of form, sound, smell, taste, and touch?

Floating Clouds

Floating clouds flood and obscure the bright moon's light, gathering like rain over the Southern Mountains. They can produce the function of change, but ultimately there is nothing to take for me. In the blink of an eye, they scatter and fly away; where can they be gathered again? All dharmas (a Buddhist term referring to all things and phenomena)

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既無我。何由有我所。

電

鰷爍驚電過。可見不可逐。恒物生滅后。誰覆核遲速。慎勿留空念。橫使神理恧。廢己道易孚。忘情長之福。

佛記序

沈約奉梁高祖敕撰並敕啟序合三首

敕云。去歲令虞闡等撰佛記。並作序。序體不稱。頻治改猶未盡致。尋佛教因三假以寄法。籍二諦以明理。達相求宗不著會道。論其指歸似未至極。乃不應以此相煩。亦是一途善事。可得為厝筆。以不故指敕。闡等結序末體又似小異。臣約言。佛記序今謹以上呈。詞義無取。伏懷自恧。謹啟。

敕云記序始得看今敕繕寫流佈。

序曰。含靈萬品。既非記諜所窮。物物稟生。豈伊積塵能計。莫不起乎無理而至乎無生者也。雖要終有地而原始莫聞。自非靈照特達宗極斯在。則理閉機初鉆叩事絕。非惟四果不議。固亦十地罔窺。邈乎悠夐。有之而莫知所從者也。如來覆簣爰始言登永路起滅迴環馳驟不息。去來五道。大千比之毫端。往復三界。祇劫未足稱遠。積明累照唸唸不休。離此生滅證成妙果。固已空有兼謝。豈徒齊遷魯變而已哉。昊昊區區。猶秉何言之稱。至人無己。寧以詞義為珍。蓋由萬惑相扇昧明代起。業假緣開事須曉達。一音所吐無思不服。義在徇物動非為己。法吼振灑于無外。甘露

【現代漢語翻譯】 既沒有『我』（ātman），又怎麼會有『我所』（ātmanīya）呢？

電

閃爍的電光迅疾劃過，可以看見卻無法追逐。恒常的事物在生滅之後，又有誰能覈實它的遲緩或快速呢？千萬不要留下空洞的念頭，平白無故地使神理感到羞愧。拋棄自我之道容易被接受，忘卻情感是長久的幸福。

佛記序

沈約奉梁高祖敕撰並敕啟序合三首

皇帝的敕令說：『去年命令虞闡等人撰寫《佛記》，並作序。序的文體不合要求，多次修改仍然不夠完善。佛教憑藉三假（sattvādi-trika）來寄託佛法，藉助二諦（dva-satya）來闡明真理，通達諸相而尋求根本，不執著于會道。論述它的旨歸似乎還未達到極致。本來不應該用這件事來煩勞大家，但這也是一條行善的途徑，可以允許他們繼續寫作。』因為不違背皇帝的旨意，虞闡等人所作的序的結尾部分又似乎有些不同。臣沈約上奏說：『《佛記序》現在恭敬地呈上，其中的詞義沒有什麼可取之處，內心感到慚愧。』謹此上奏。

皇帝的敕令說：《佛記序》現在可以觀看，並敕令繕寫流傳。

序文說：『包含靈性的萬物，不是記錄所能窮盡的；萬物稟受生命，難道是積累的塵埃所能計算的？莫不是從無理而開始，最終達到無生。雖然要知道終結的地方，但原始卻無從知曉。如果不是靈妙的智慧特別通達，宗極就在那裡，那麼真理就會被封閉，探究的開端就會被堵塞，事情就會斷絕。不僅四果（catuḥ-phala）的聖者不能議論，而且十地（daśa-bhūmi）的菩薩也無法窺視。多麼深遠啊！存在著卻不知道從哪裡來的。如來堆積泥土開始，就說要登上永恒的道路，生滅迴環，奔馳不停。來來往往於五道（pañca-gati），大千世界（sahasra-mahāsahasra-loka-dhātu）相比于毫毛的末端。往返於三界（tri-dhātu），無數劫（kalpa）也不足以稱之為遙遠。積累光明，重疊照耀，唸唸不休。離開這生滅，證成妙果。本來就已經空有兼謝，豈止是齊國和魯國的變化而已呢？廣大而細微，仍然秉持著什麼言說的稱謂。至人無我，哪裡會把詞義當作珍寶呢？大概是因為萬種迷惑相互煽動，在明智的時代興起。業力憑藉因緣而開啟，事情必須曉達。一音所吐，沒有誰不信服。義理在於順應萬物，行動不是爲了自己。佛法的獅子吼震動于無邊無際，甘露（amṛta）…'

【English Translation】 Since there is no 『self』 (ātman), how can there be 『belonging to self』 (ātmanīya)?

Lightning

The flashing lightning streaks across, visible but impossible to chase. After the constant things arise and perish, who can verify its slowness or speed? Be careful not to leave empty thoughts, needlessly causing the divine principle to feel ashamed. Abandoning the way of self is easily accepted, forgetting emotions is the blessing of longevity.

Preface to the Buddha Records

Shen Yue, by the decree of Emperor Gaozu of Liang, composed and presented the preface, totaling three sections.

The imperial decree stated: 『Last year, I ordered Yu Chan and others to compile the 『Buddha Records』 and write a preface. The style of the preface was not satisfactory, and despite repeated revisions, it was still not perfect. Buddhism relies on the three provisionalities (sattvādi-trika) to convey the Dharma, and uses the two truths (dva-satya) to clarify the principle, understanding the phenomena and seeking the root, not clinging to the union with the Tao. The discussion of its purpose seems not to have reached the ultimate. Originally, I should not have troubled everyone with this matter, but it is also a way to do good deeds, so they may be allowed to continue writing.』 Because they did not disobey the imperial decree, the ending of the preface written by Yu Chan and others seemed somewhat different. Your servant Shen Yue reported: 『The 『Preface to the Buddha Records』 is now respectfully presented, but the words and meanings within it are not worth taking. I feel ashamed in my heart.』 I respectfully report.

The imperial decree stated: 『The Preface to the Buddha Records』 can now be viewed, and it is decreed that it be copied and circulated.

The preface says: 『The myriad beings containing sentience cannot be exhausted by records; the myriad things receiving life, how can they be calculated by accumulated dust? They all begin from the unreasonable and ultimately reach the un-born. Although one must know the place of ending, the origin cannot be known. If it were not for the special understanding of spiritual wisdom, the ultimate would be there, then the truth would be closed, the beginning of exploration would be blocked, and things would be cut off. Not only the saints of the four fruits (catuḥ-phala) cannot discuss it, but also the bodhisattvas of the ten grounds (daśa-bhūmi) cannot glimpse it. How profound it is! It exists but does not know where it comes from. The Tathagata began by piling up earth, and said that he would ascend the eternal road, the cycle of arising and ceasing, galloping without stopping. Coming and going in the five paths (pañca-gati), the great thousand world (sahasra-mahāsahasra-loka-dhātu) is compared to the tip of a hair. Going back and forth in the three realms (tri-dhātu), countless kalpas (kalpa) are not enough to be called distant. Accumulating light, overlapping illumination, thought after thought without ceasing. Leaving this arising and ceasing, realizing the wonderful fruit. Originally, both emptiness and existence have been relinquished, not just the changes of Qi and Lu. Vast and subtle, they still hold the title of what is said. The perfect man has no self, how can he regard words and meanings as treasures? It is probably because the myriad delusions incite each other, arising in the age of wisdom. Karma is opened by conditions, and things must be understood. What is uttered in one sound, no one does not believe. The meaning lies in conforming to all things, and actions are not for oneself. The lion's roar of the Dharma shakes in the boundless, the nectar (amṛta)…』

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炳煥于龍宮。開宗闡教致之有漸。摽四諦于鹿園。辨百非於雙樹。廓不二之法門。廣一乘之長陌。行迷復路弱喪知歸。而自應回舛厥涂不一。白毫所照。遍剎土于恒沙。七步降踐。壅龍堆而攸被。推極神道原本心靈。感之所召跨無邊而咫尺。緣之所乖面法城而不睹。及像教云末經記東流。熱坂艱長寒山峻阻。橫書左字累萬方通。翦葉成文重譯未曉。自此迄今千祀過半。靈蹟稍啟名僧間出。律藏方等行來漸至。蘊乎西國未至者多。雖法身常住之奧遠。二諦三假之淵曠。悟道求宗於斯可足。而能仁禮茲大聖寔為本師。悠悠群品精靈所繫。迄於前因往業多所昧略。然神化應感參差互見。又世胄名氏本國俗緣散析。眾部卒難討究。神功妙力同出異名。降胎求道寧止一相。託生迦維本由權跡。出自北門非悟法之始。遍照東方豈通化之極。適道已來。四十九載妙應事多。宜加總緝共成區畛。至於經像舊錄境剎遺記。開勸之功於斯自遠。大權弘曠亡身以濟物。應真耿介摽心非為己。分蹤或異適未必同。神涂詭互難以臆辯。靈怪倜儻言語斯絕。圖澄之龍見趙魏。羅什之鳳集關輔。揵陀近游京洛。單開遠適羅浮。雖跡與俗同而意無可察。涂出玉門法座不遠。七處八會峨然在目。靈應盻蚃偏富延澤以西。光景葳[廿/(麩-夫+壬)]多見

【現代漢語翻譯】 炳煥在龍宮（nāga palace）中，開創宗派闡述教義，循序漸進。在鹿野苑（Deer Park）中，標舉四諦（Four Noble Truths），在雙樹（twin sal trees）下，辨析百種錯誤觀點。弘揚不二法門（non-duality），擴充套件一乘（One Vehicle）的寬廣道路。使迷途者返回正路，使弱小者知曉歸宿。然而，各自的迴避和錯誤並不相同。佛陀的白毫光（urna hair）所照耀之處，遍及如恒河沙數般的剎土（buddha-field）。佛陀的七步蓮花（seven steps）降臨，使龍堆（naga mounds）得以覆蓋。推究神道的極致，原本在於心靈。感應的召喚跨越無邊而近在咫尺，因緣的乖離則使人面對法城（Dharma city）而不見。等到像法時期（semblance Dharma age）末期，經書典籍向東流傳，炎熱的道路漫長，寒冷的山峰險峻。橫向書寫的文字，經過多方翻譯。裁剪樹葉形成文字，多次翻譯仍然難以理解。自那時以來，已經過去一千多年。靈異的遺蹟逐漸顯現，名僧也時有出現。律藏（Vinaya Pitaka）、方等經典（Vaipulya Sutras）逐漸傳來。蘊藏在西域（Western Regions）的經典還有很多沒有傳到。雖然法身常住（Dharmakaya abides eternally）的奧秘深遠，二諦（Two Truths）、三假（Threefold Truth）的淵博廣闊，但在此地領悟佛道、尋求宗旨已經足夠。而且，能仁（Sakyamuni Buddha）禮敬此大聖，實在是因為他是本師（original teacher）。悠悠眾生，精靈所繫，對於前因往業大多不甚明瞭。然而，神異的變化和感應，參差不齊地顯現。再加上世家大族的姓氏、本國的風俗習慣，分散解析，各個部族難以徹底考究。神功妙力，雖然相同卻有不同的名稱。降生求道，難道只有一種形象？託生于迦毗羅衛國（Kapilavastu），本來就是權宜之計。從北門出走，並非領悟佛法的開始。遍照東方，難道是教化的終極？適應正道以來，四十九年間的奇妙應驗之事很多，應該加以總結編輯，共同形成區域性的劃分。至於經書佛像、舊的記錄、境內的寺剎遺蹟，開導勸化的功用，自然會由此而發揚光大。大權菩薩（great powerful bodhisattva）弘揚曠達，不惜犧牲自身來濟度眾生。應真阿羅漢（arhat）耿直高潔，標榜心志並非爲了自己。分身示跡或許不同，但適應時機未必相同。神異的途徑詭異交錯，難以用臆測來辨別。靈異怪誕，言語難以形容。如圖澄（Fotucheng）的龍出現在趙魏（Zhao Wei），鳩摩羅什（Kumarajiva）的鳳凰聚集在關中（Guanzhong）。揵陀（Gandhara）近期遊歷京洛（Luoyang），單道開（Shandao Kai）遠行至羅浮山（Mount Luofu）。雖然他們的行跡與世俗相同，但他們的意圖卻無法揣測。從玉門關（Jade Gate）出發，距離佛陀的法座並不遙遠。七處八會（seven places eight assemblies）的景象，仍然歷歷在目。靈異的感應，在延澤（Yanze）以西尤其豐富。光彩照耀，景象繁盛。

【English Translation】 Binghuan, in the naga palace (nāga palace), initiated sects and expounded doctrines, gradually and systematically. In the Deer Park (Deer Park), he highlighted the Four Noble Truths (Four Noble Truths); under the twin sal trees (twin sal trees), he distinguished a hundred erroneous views. He promoted the Dharma gate of non-duality (non-duality) and expanded the broad path of the One Vehicle (One Vehicle). He guided the lost back to the right path and enabled the weak to know their destination. However, their respective evasions and errors were not the same. The urna hair (urna hair) of the Buddha illuminated countless buddha-fields (buddha-field) like the sands of the Ganges. The Buddha's seven steps (seven steps) descended, covering the naga mounds (naga mounds). Investigating the ultimate of the divine path, it originally lies in the mind. The summons of inspiration crosses the boundless yet is close at hand, while the alienation of conditions causes one to face the Dharma city (Dharma city) without seeing it. By the end of the semblance Dharma age (semblance Dharma age), scriptures flowed eastward, the hot roads were long, and the cold mountains were steep. Horizontally written characters were translated by many parties. Carving leaves into writing, repeated translations were still difficult to understand. Since then, more than a thousand years have passed. Miraculous relics have gradually appeared, and eminent monks have emerged from time to time. The Vinaya Pitaka (Vinaya Pitaka) and Vaipulya Sutras (Vaipulya Sutras) have gradually been transmitted. Many scriptures hidden in the Western Regions (Western Regions) have not yet been transmitted. Although the mysteries of the Dharmakaya abiding eternally (Dharmakaya abides eternally) are profound, and the Two Truths (Two Truths) and Threefold Truth (Threefold Truth) are vast and extensive, it is sufficient to awaken to the Buddha's path and seek the principle here. Moreover, Sakyamuni Buddha (Sakyamuni Buddha) reveres this great sage, truly because he is the original teacher (original teacher). Countless sentient beings, to whom spirits are attached, are mostly ignorant of past causes and deeds. However, divine transformations and responses appear unevenly. In addition, the surnames of noble families and the customs of their native countries are scattered and analyzed, making it difficult to thoroughly investigate each tribe. Divine powers and miraculous forces, although the same, have different names. Is there only one form of birth and seeking the Way? Being born in Kapilavastu (Kapilavastu) was originally an expedient measure. Leaving from the north gate was not the beginning of understanding the Dharma. Illuminating the East, is it the ultimate of teaching? Since adapting to the right path, there have been many wonderful responses in the forty-nine years, which should be summarized and edited together to form regional divisions. As for scriptures, Buddha statues, old records, and the relics of temples and monasteries within the territory, the function of enlightening and exhorting will naturally be promoted from this. The great powerful bodhisattva (great powerful bodhisattva) promotes vastness and is willing to sacrifice himself to save sentient beings. The arhat (arhat) is upright and noble, advocating his aspirations not for himself. Manifestations may be different, but adapting to the times may not be the same. The paths of the divine are strange and intertwined, making it difficult to distinguish with conjecture. Spiritual anomalies are indescribable. For example, Fotucheng's (Fotucheng) dragon appeared in Zhao Wei (Zhao Wei), and Kumarajiva's (Kumarajiva) phoenix gathered in Guanzhong (Guanzhong). Gandhara (Gandhara) recently traveled to Luoyang (Luoyang), and Shandao Kai (Shandao Kai) traveled far to Mount Luofu (Mount Luofu). Although their actions are the same as those of the world, their intentions cannot be fathomed. Starting from the Jade Gate (Jade Gate), it is not far from the Buddha's seat. The scenes of the seven places eight assemblies (seven places eight assemblies) are still vivid in my mind. Miraculous responses are especially abundant west of Yanze (Yanze). The brilliance shines, and the scenery is prosperous.

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天山之表。有志奇僧每經遊歷。神蹟昭然咸有文注。繁蕪舛雜實須裁整。分五道於人天。設重牢于厚地。各隨業力的焉不差。此皆卷舒真俗終始名相。其聖涂玄遠大。則直至道場。其徴證切近小。則開勸晚學。斯寔兼濟之方舟。大悲之廣路。雖復智昏視內形窮尺捶。緣動必應。又況進於此者乎。是以至聖慇勤每存汲引。垂文見意貽厥將來。皇帝行成無始道承曠劫。十號在躬三達靡礙。屈茲妙有同此轉輪。傷昏愍惑久迷正路。悱發之徒空懷鉆仰。條流緬曠事難總一。志淺業勞迄用無就。非所以辟彼四衢出之火宅者也。乃詔中書侍郎虞闡太子洗馬到溉后軍記室周舍。博尋經藏搜采注說。條別派分各以類附。日少功多。可用辨此。名曰佛記。凡三十篇。其有感應之流事類相似。止取其一余悉不書。或復死而更生陳說經見。事涉杳冥取驗無所。亦皆靡載同之闕疑。或憑人以言托想成夢。尤難信曉一無所錄。若夫欲遐適者。必遠記所從。欲悟道者。必妙識所宗。然後能允得其門親承音旨。未有不知厥路莫辨伊人膠目闇踐自與理合。所以引彼眾流歸之一源。可令莘莘含識望涂知往案。砥矢而言歸。不回遑于岐路。俾厥清信之士亦有取於此云。◎

◎余以佛化堤封三千圍內近對小識。且局南洲。斯則通計神州咸蒙聲教神蹤遺蹟

【現代漢語翻譯】 現代漢語譯本： 天山以北，有許多有志向的奇特僧人經常遊歷。他們的神蹟非常明顯，並且都有文字記載。但是內容繁雜錯亂，確實需要整理。將眾生分為人、天五道，又設定重重牢獄于大地之下。每個人都隨著各自的業力，沒有絲毫差錯。這些都是捲起和舒展、真實和虛幻、開始和終結、名稱和相狀。他們通往聖地的道路玄妙而深遠，大的方面可以直接到達道場；小的方面，則可以開啟和勸導後來的學習者。這確實是兼濟天下的方舟，廣闊慈悲的道路。即使是智慧昏昧的人，向內觀察也難以窮盡，即使使用尺子和木槌也無法測量。但是，只要有緣起，就必然會有迴應。更何況是那些精進於此道的人呢？因此，至聖先賢總是慇勤地引導和提拔後人，留下文字來表達他們的意願，留給後人。皇帝的德行成就於無始之初，道統繼承于曠遠之劫。十種尊號集於一身，三種通達沒有阻礙。委屈這些微妙的存在，共同推動法輪的運轉。哀傷那些昏昧迷惑，長期迷失正路的人們。那些有心求學的人，空懷著鉆研和仰慕之心。條目繁多而曠遠，事情難以統一。志向淺薄，業力深重，最終一無所成。這不是用來打開那四通八達的道路，使人們脫離火宅的方法。於是，皇帝下詔給中書侍郎虞闡（Yú Chǎn），太子洗馬到溉（Dào Gài），后軍記室周舍（Zhōu Shě），廣泛地尋找經書典籍，蒐集整理各種註釋和解說。按照條目和派別進行分類，各自按照類別進行歸附。時間少而功效大，可以用來辨別這些內容。命名為《佛記》（Fó Jì）。總共有三十篇。其中那些感應的事蹟，如果內容相似，只選取其中一個，其餘的都不記載。或者有死而復生，陳述自己所見所聞的，事情涉及到杳冥難測，無法驗證的，也都不記載，和闕疑一樣。或者憑藉別人的言語，或者託付于想像和夢境，尤其難以令人信服，一概不予收錄。如果想要到達遙遠的地方，必須詳細地記錄所經過的道路；想要領悟真道的人，必須精妙地認識所宗的根本。然後才能真正地進入佛門，親自聆聽教誨。沒有不知道道路，不能分辨方向，盲目地踐行，卻自以為與真理相合的道理。所以，引導眾多的支流歸於一個源頭，可以讓眾多的有情眾生，看著道路就知道該往哪裡走。就像磨礪過的箭，最終會回到目標一樣，不會在岔路上徘徊。使那些清凈信仰的人們，也可以從中有所取捨。 至於我所瞭解的佛法教化，在三千圍內，近距離地面對一些小小的見識，並且侷限於南贍部洲（Nánzhānbùzhōu）。那麼，通盤計算整個神州（Shénzhōu），都蒙受了佛法的聲教，以及神聖的軌跡和遺蹟。

【English Translation】 English version: North of the Tianshan Mountains, there are many ambitious and extraordinary monks who frequently travel. Their miraculous deeds are evident, and all have written records. However, the content is complex and chaotic, and it is indeed necessary to organize it. Dividing sentient beings into the five realms of humans and gods, and establishing layers of prisons beneath the earth. Each person follows their own karma without any deviation. These are all about folding and unfolding, reality and illusion, beginning and end, names and forms. Their path to the sacred land is mysterious and profound, and in the grand scheme, it can directly reach the Bodhimanda (Dàochǎng, the place of enlightenment); in the small scheme, it can enlighten and encourage later learners. This is indeed the ark for universal salvation, the broad and compassionate path. Even for those with dull wisdom, it is difficult to exhaust through inward observation, and it cannot be measured even with rulers and mallets. However, as long as there is a cause, there will inevitably be a response. How much more so for those who are diligent in this path? Therefore, the most holy sages always diligently guide and uplift later generations, leaving behind writings to express their intentions and leave them to future generations. The emperor's virtue was achieved at the beginning of time, and the lineage of the Dao (Dào, the Way) was inherited from the distant eons. The ten titles are gathered in one body, and the three kinds of understanding are unobstructed. Submitting these subtle existences, together they promote the turning of the Dharma wheel. Grieving for those who are confused and deluded, and have long lost their way. Those who are eager to learn harbor a desire for research and admiration. The items are numerous and vast, and things are difficult to unify. Aspirations are shallow, karma is heavy, and in the end, nothing is achieved. This is not the way to open up the four-way thoroughfare and lead people out of the burning house. Therefore, the emperor issued an edict to Yú Chǎn (虞闡), the Secretary of the Imperial Secretariat, Dào Gài (到溉), the Master of the Crown Prince's Carriage, and Zhōu Shě (周舍), the Secretary of the Rear Army, to extensively search for scriptures and collect and organize various annotations and explanations. Classifying them according to items and schools, and attaching them to their respective categories. The time is short, but the effect is great, and it can be used to distinguish these contents. It is named 'Records of the Buddha' (Fó Jì, 佛記). There are thirty chapters in total. Among them, if the events of response are similar, only one is selected, and the rest are not recorded. Or if there are those who die and are reborn, and describe what they have seen and heard, if the matter involves the mysterious and unpredictable, and cannot be verified, they are also not recorded, and are treated the same as 'doubts to be left aside'. Or relying on the words of others, or entrusting to imagination and dreams, which are particularly difficult to believe, none are included. If one wants to reach a distant place, one must record in detail the roads that have been traveled; if one wants to understand the truth, one must subtly recognize the root of what one follows. Then one can truly enter the Buddhist gate and personally listen to the teachings. There is no reason to not know the road, not be able to distinguish the direction, blindly practice, and yet think that one is in accordance with the truth. Therefore, guiding the many streams to return to one source can allow the many sentient beings to know where to go by looking at the road. Just like a sharpened arrow, it will eventually return to the target, and will not hesitate on the crossroads. So that those who have pure faith can also take something from this. As for the Buddhist teachings that I understand, within a radius of three thousand, facing some small insights at close range, and limited to Jambudvipa (Nánzhānbùzhōu, 南贍部洲). Then, calculating the entire Divine Land (Shénzhōu, 神州), all have received the voice of the Buddha's teachings, as well as the sacred traces and relics.

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閉在姬初。前漢已來相從間出。劉向挍書天閣。往往見有佛經。赤縣山裂水開。時時瑞像來現。或塔由地踴。或佛降因空。事緒繁委略標十數。有未見者須顯其相云。

略列大唐育王古塔歷(並佛像經法神瑞跡)。

越州東三百七十里鄮縣塔者。西晉太康二年沙門慧達感從地出。高一尺四寸。廣七寸。露盤五層。色青似石而非。四外雕鏤異相百千。梁武帝造木塔籠之。八王曰輿巡州里。今見神瑞光聲聖僧。備如別傳。

鄭州超化寺塔。在州南百餘里。基墌適今。寺院並古時石砌合縫甚密。鐵為細要。其石長八尺。四面細要長一尺五寸。深五寸。石下並泥。塔南基出泉十餘所。徑三尺。涌而無聲。永徽中有崑崙。入泉向下窮之。但有石柱羅列。竟不測其際。中有石塔在空。水凝而不及。

冀州(舊魏州者)臨黃縣西北三十里有育王舍利寺。近為尼住寺。有古塔。編石為基。從水底出塔。三面水極深。惟西面通行。往足有蓮藕。人畏之無敢采捕。

岐州岐山南岐山縣北二十里法門寺塔在平原上古來三十年一度開。開必感應。顯慶五年敕令僧智琮。往請有瑞令開蒙。光明照燭道俗通見。乃掘出進內。龍朔二年還返故塔。其舍利如大人指節骨。長二寸許。其內孔方。色白光明。如別圖狀。

【現代漢語翻譯】 現代漢語譯本：閉在姬初（時間不詳）。前漢以來，佛經就已陸續出現。劉向（人名，西漢學者）在天祿閣校書時，常常看到佛經。赤縣（指中國）山崩地裂，時常有吉祥的佛像顯現。或者寶塔從地裡涌出，或者佛從空中降臨。事情繁多複雜，這裡只簡略地列舉十幾個例子。對於沒有見過這些景象的人，需要展示它們的樣貌。

簡略列舉大唐育王古塔的經歷（以及佛像、經法、神奇瑞相的軌跡）。

越州（今浙江紹興）以東三百七十里的鄮縣（今浙江寧波鄞州區）的塔，是西晉太康二年，沙門（出家修道的人）慧達感應到它從地裡涌出。塔高一尺四寸，寬七寸，露盤五層，顏色青色，像石頭但又不是石頭。四面雕刻著奇異的景象，成百上千。梁武帝建造木塔籠罩住它。八王（指梁武帝的兒子們）用輿車巡視州里。如今還能見到神瑞的光芒和聲音，以及聖僧。詳細情況記載在別的傳記中。

鄭州超化寺塔，在鄭州南面一百多里。塔基和地基至今還在。寺院都是古時候用石頭砌成，縫隙非常嚴密，用鐵來連線。石頭長八尺，四面的連線處長一尺五寸，深五寸。石頭下面都是泥土。塔南面的地基涌出十幾處泉水，直徑三尺，涌出時沒有聲音。永徽年間，有個崑崙人（古代對東南亞人的稱呼）進入泉水中向下探尋，只看到石柱排列，最終無法測出它的盡頭。其中有個石塔懸在空中，水凝結在那裡卻無法到達。

冀州（以前的魏州）臨黃縣西北三十里，有個育王舍利寺。最近成了尼姑庵。有個古塔，用石頭砌成地基，從水底涌出。三面水非常深，只有西面可以通行。水裡有很多蓮藕，人們害怕，沒有人敢採摘。

岐州（今陜西岐山縣）岐山南面，岐山縣北面二十里的法門寺塔，在平原上，自古以來每三十年開啟一次。開啟必定有感應。顯慶五年，皇帝敕令僧人智琮前往迎請舍利，有祥瑞之兆，於是開啟地宮。光明照亮，僧俗都能看見。於是挖掘出來進獻給朝廷。龍朔二年，又送回原來的塔中。舍利像大人手指的指節骨，長約二寸，裡面的孔是方形的，顏色潔白，有光芒，形狀如圖所示。

【English Translation】 English version: It was hidden at the beginning of the Ji Dynasty (time unknown). Buddhist scriptures have been emerging intermittently since the Former Han Dynasty. When Liu Xiang (a scholar of the Western Han Dynasty) was proofreading books in the Tianlu Pavilion, he often saw Buddhist scriptures. In Chixian (ancient name for China), mountains collapsed and rivers broke, and auspicious images appeared from time to time. Sometimes pagodas emerged from the ground, or Buddhas descended from the sky. The events are numerous and complex, and only a dozen examples are briefly listed here. For those who have not seen these scenes, it is necessary to show their appearance.

A brief list of the experiences of the ancient Yuwang Pagoda of the Great Tang Dynasty (along with traces of Buddha statues, scriptures, and auspicious omens).

The pagoda in Mao County (now Yinzhou District, Ningbo, Zhejiang), 370 li east of Yuezhou (now Shaoxing, Zhejiang), was sensed by the monk Huida in the second year of the Taikang era of the Western Jin Dynasty, and it emerged from the ground. The pagoda is one chi and four cun high, seven cun wide, with five layers of dew plates, and its color is blue, resembling stone but not stone. The four sides are carved with strange images, hundreds and thousands of them. Emperor Wu of Liang built a wooden pagoda to enclose it. The eight kings (referring to the sons of Emperor Wu of Liang) toured the prefectures and villages in carriages. Today, one can still see the auspicious light and sound, as well as the holy monks. Details are recorded in other biographies.

The Chaohua Temple Pagoda in Zhengzhou is more than 100 li south of Zhengzhou. The foundation and base still exist today. The temple was built with stones in ancient times, and the seams are very tight, connected with iron. The stones are eight chi long, and the connections on all four sides are one chi and five cun long and five cun deep. Below the stones is all mud. More than a dozen springs gush out from the base of the south side of the pagoda, with a diameter of three chi, gushing out without sound. During the Yonghui era, a Kunlun person (ancient term for people from Southeast Asia) entered the spring and explored downwards, only seeing rows of stone pillars, and ultimately could not measure its end. Among them, there is a stone pagoda suspended in the air, and the water condenses there but cannot reach it.

The Yuwang Relic Temple in Linhuang County, 30 li northwest of Jizhou (formerly Weizhou), is now a nunnery. There is an ancient pagoda, with a foundation built of stones, emerging from the bottom of the water. The water is very deep on three sides, and only the west side is passable. There are many lotus roots in the water, and people are afraid and dare not pick them.

The Famen Temple Pagoda, 20 li north of Qishan County, south of Qishan (now Qishan County, Shaanxi), is on the plain, and has been opened once every 30 years since ancient times. Opening it will surely have a response. In the fifth year of the Xianqing era, the emperor ordered the monk Zhicong to go and welcome the relics, and there was an auspicious omen, so the crypt was opened. The light shone, and both monks and laypeople could see it. So it was excavated and presented to the court. In the second year of the Longshuo era, it was sent back to the original pagoda. The relic is like the knuckle bone of an adult's finger, about two cun long, with a square hole inside, white in color, and has light, as shown in the picture.

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益州成都郭下福感寺塔。本名大石寺。隋初詵律師尋其古蹟。欲尋其舍利掘至泉源。惟是一石。見於其上架九級木浮圖。備有靈相。隋蜀王秀又掘之至泉。風雨至不可及際。于傍破得一片石出。乃是瑿玉。今見存益州北百里雒縣城北郭下寶興寺塔。其寺本名大石。其事大同福感。益州西南百餘里。晉原縣等眾寺塔。略同于上。

閏州江寧縣故都朱雀門東南古越城東。廢長干寺內。昔西晉僧慧達感光。掘之一丈得三石匣。中有金函盛三舍利併發爪。其發引可三尺。放則螺旋。今有磚塔三層並剎佛殿。余但榛木大蟲登基穢污者被打號叫驚人。或有死者。

懷州東武陟縣西七里妙樂寺塔。方基十五步並以石編之。石長五尺闊三寸。以下極細密。古老傳云。其塔基從泉上涌出。云云。

瓜州城東三里有土塔。周朝育王寺。今廢。惟有遺基。上以舍覆四廊墻匝。時見光明。公私士女往來乞福。

青州臨淄城中有阿育王寺。其形像露盤在深林巨樹下。昔石趙時。佛圖澄知之令往取。入地二十餘丈獲之。

河東蒲坂有育王寺。時出光明。姚秦時掘得佛骨于石函銀匣中。照耀殊常。

并州子城東育王寺者。今見尼住為凈明寺。失基所在。

并州榆社縣郭下育王寺小塔。見有僧住。

【現代漢語翻譯】 現代漢語譯本 益州（古代行政區域名，大致相當於今四川盆地）成都郭下福感寺塔，原名大石寺。隋朝初年，詵律師尋找古蹟，想要尋找舍利，挖掘至泉水處，只發現一塊石頭。人們在這塊石頭上建造了九層木製佛塔，具備靈異的景象。隋朝蜀王楊秀又挖掘至泉水處，風雨大作，無法靠近。在旁邊破開一塊石頭，發現是瑿玉（一種黑色美玉）。現在益州以北一百里的雒縣城北郭下的寶興寺塔仍然存在，這座寺廟原名也叫大石寺，情況與福感寺大同小異。益州西南一百多里的晉原縣等地的眾多寺塔，情況與上述類似。 閏州（古代行政區域名，大致相當於今江蘇鎮江）江寧縣（今南京）原都城朱雀門東南古越城東，廢棄的長干寺內。過去西晉僧人慧達感應到光芒，挖掘一丈深，得到三個石匣，其中有金函，盛放著三顆舍利和頭髮、指甲。頭髮拉出來可達三尺，放開則呈螺旋狀。現在有三層磚塔和佛殿，其餘地方只有茂密的樹木，大型野獸出沒，穢物遍地，被打后號叫的聲音驚人，甚至有人因此喪命。 懷州（古代行政區域名，大致相當於今河南沁陽一帶）東武陟縣西七里的妙樂寺塔，方形地基每邊長十五步，用石頭砌成。石頭長五尺，寬三寸，以下結構非常細密。老人們傳說，這座塔的地基是從泉水上涌出來的。 瓜州（古代行政區域名，大致相當於今甘肅瓜州）城東三里有一座土塔，是周朝的育王寺，現在已經廢棄，只剩下遺址。上面用舍利覆蓋，四周有迴廊墻壁環繞。時常能看到光明。官吏百姓往來祈福。 青州（古代行政區域名，大致相當於今山東一帶）臨淄城中有一座阿育王寺（Ashoka Temple）。寺中的形像和露盤（一種塔頂裝飾）位於深林巨樹下。過去石趙時期，佛圖澄（Fotucheng）得知此事，命人前去取回，深入地下二十多丈才得到。 河東蒲坂（今山西永濟一帶）有一座育王寺（Ashoka Temple），時常發出光明。姚秦時期，人們在石函銀匣中挖掘出佛骨，光芒照耀，非常奇異。 并州（古代行政區域名，大致相當於今山西太原一帶）子城東的育王寺（Ashoka Temple），現在看到有尼姑居住，改名為凈明寺，已經找不到原來的地基所在。 并州榆社縣郭下的育王寺（Ashoka Temple）小塔，現在看到有僧人居住。

【English Translation】 English version The pagoda of Fugan Temple, located outside the city of Chengdu in Yizhou (an ancient administrative region roughly corresponding to the Sichuan Basin), was originally named Dashi Temple. In the early Sui Dynasty, the Vinaya Master Shen sought its ancient site, desiring to find the relics. Digging down to a spring, he found only a stone. Upon this stone, a nine-story wooden pagoda was built, possessing miraculous appearances. Yang Xiu, the Prince of Shu in the Sui Dynasty, further excavated to the spring, but the wind and rain made it impossible to approach. Breaking open a stone nearby, a piece of 'yi' jade (a type of black jade) was found. The pagoda of Baoxing Temple, located outside the city of Luo County, a hundred 'li' north of Yizhou, still exists today. This temple was also originally named Dashi Temple, and its situation is largely the same as that of Fugan Temple. The numerous temples and pagodas in Jinyuan County and other places, more than a hundred 'li' southwest of Yizhou, are generally similar to the above. In the abandoned Changan Temple, located southeast of the old capital's Zhuque Gate and east of the ancient Yue City in Jiangning County (present-day Nanjing) of Runzhou (an ancient administrative region roughly corresponding to Zhenjiang, Jiangsu), the Western Jin Dynasty monk Hui Da sensed a light. Digging one 'zhang' deep, he obtained three stone boxes, containing a golden casket holding three 'sariras' (relics) as well as hair and nails. The hair could be stretched to three 'chi', and when released, it would spiral. Today, there is a three-story brick pagoda and a Buddha hall. The remaining area is overgrown with dense trees, frequented by large beasts, and defiled with filth. The screams of those who are attacked are terrifying, and some have even died as a result. The pagoda of Miaole Temple, located seven 'li' west of Dong Wuzhi County in Huaizhou (an ancient administrative region roughly corresponding to Qinyang, Henan), has a square base fifteen 'bu' long on each side, constructed with stones. The stones are five 'chi' long and three 'cun' wide, and the structure below is extremely dense. Ancient elders say that the pagoda's foundation emerged from a spring. Three 'li' east of the city of Guazhou (an ancient administrative region roughly corresponding to Guazhou, Gansu) is an earthen pagoda, which was the Ashoka Temple of the Zhou Dynasty. It is now abandoned, with only the ruins remaining. The top is covered with 'sariras' (relics), and the surrounding area is enclosed by corridors and walls. Light is often seen. Officials and common people come and go, praying for blessings. In the city of Linzi in Qingzhou (an ancient administrative region roughly corresponding to Shandong), there is an Ashoka Temple. The image and 'lu pan' (a type of pagoda top decoration) are located under deep forests and giant trees. In the past, during the Shi Zhao period, Fotucheng learned of this and ordered people to retrieve it, obtaining it after digging more than twenty 'zhang' into the ground. In Puban in Hedong (present-day Yongji, Shanxi), there is an Ashoka Temple, which often emits light. During the Yao Qin period, people excavated Buddha bones from a stone box and silver casket, which shone with extraordinary brilliance. The Ashoka Temple east of the sub-city in Bingzhou (an ancient administrative region roughly corresponding to Taiyuan, Shanxi) is now occupied by nuns and renamed Jingming Temple. The original foundation can no longer be found. The small pagoda of Ashoka Temple outside the city of Yushe County in Bingzhou is now occupied by monks.

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代州城東育王塔。

洛州故都西白馬寺東一里育王塔。

甘州東百二十里刪丹縣城東弱水北土堆。

古老云育王古塔。

沙州城內廢大乘寺塔基。云是育王塔。

晉州北霍山南士堆。古老云是育王寺塔。

已前諸塔。並是姬周初。有大輪王。名為阿育。此曰無憂。統臨此洲。萬有余國。役使鬼神一日而造八萬四千塔。此土有之。每發神瑞。廣如感應傳。

揚州育王金瑞像者。吳孫皓時後園所獲。皓初蔑而穢之。腫痛遍身。太史占曰。犯大神也。皓謝之。有間因爾開信。

吳郡松江浮水石像二軀。昔西晉建興中像浮鬆江。有居士朱應。接而出之舉高七尺。于通玄寺視背有銘。一名惟衛二名迦葉。

荊州長沙寺瑞像者。東晉太元初見於州城北。行人異之試以刀擊。乃金像也。長沙寺僧迎至寺。光上有梵書。云育王所造。梁武聞迎至都。大放光明。及梁滅迎上荊州。至今見在。歷代光瑞不可備載。如別所顯。

荊州大明寺檀優填王像者。梁武帝以天監元年夢見檀像入國。乃詔募得八十人。往天竺。至天監十年方還。及帝崩元帝于江陵即位。遣迎至荊都。后靜陵側立寺。因以安之。

楊州長干寺阿育王像者。東晉咸和中。丹陽尹高悝見張侯浦有光。

【現代漢語翻譯】 現代漢語譯本 代州城東育王塔（Aśoka Stūpa，阿育王建造的佛塔）。 洛州故都西白馬寺東一里育王塔。 甘州東百二十里刪丹縣城東弱水北土堆。古老云育王古塔。 沙州城內廢大乘寺塔基。云是育王塔。 晉州北霍山南士堆。古老云是育王寺塔。 已前諸塔。並是姬周初。有大輪王。名為阿育（Aśoka，意為'無憂'）。此曰無憂。統臨此洲。萬有余國。役使鬼神一日而造八萬四千塔。此土有之。每發神瑞。廣如感應傳。 揚州育王金瑞像者。吳孫皓時後園所獲。皓初蔑而穢之。腫痛遍身。太史占曰。犯大神也。皓謝之。有間因爾開信。 吳郡松江浮水石像二軀。昔西晉建興中像浮鬆江。有居士朱應。接而出之舉高七尺。于通玄寺視背有銘。一名惟衛二名迦葉（Kāśyapa，佛教中的一位古佛）。 荊州長沙寺瑞像者。東晉太元初見於州城北。行人異之試以刀擊。乃金像也。長沙寺僧迎至寺。光上有梵書。云育王所造。梁武聞迎至都。大放光明。及梁滅迎上荊州。至今見在。歷代光瑞不可備載。如別所顯。 荊州大明寺檀優填王像者。梁武帝以天監元年夢見檀像入國。乃詔募得八十人。往天竺。至天監十年方還。及帝崩元帝于江陵即位。遣迎至荊都。后靜陵側立寺。因以安之。 楊州長干寺阿育王像者。東晉咸和中。丹陽尹高悝見張侯浦有光。

【English Translation】 English version Aśoka Stūpa (Aśoka built pagoda) is located east of Daizhou city. Aśoka Stūpa is located one mile east of the White Horse Temple, west of the old capital of Luozhou. A mound of earth is located 120 miles east of Ganzhou, north of Ruoshui River, east of Shandan County. The elders say it is an ancient Aśoka Stūpa. The foundation of the ruined Mahayana Temple in Shazhou city. It is said to be an Aśoka Stūpa. A mound of earth is located south of Mount Huo, north of Jinzhou. The elders say it is the Aśoka Temple Stūpa. The aforementioned stūpas were all built in the early Ji Zhou period. There was a great Chakravarti king named Aśoka (meaning 'without sorrow'). He was called 'Without Sorrow'. He ruled this continent with more than ten thousand countries. He employed ghosts and gods to build 84,000 stūpas in one day. This land has them. Every time, divine omens are emitted, as widely described in the Records of Miraculous Responses. The golden auspicious image of King Aśoka in Yangzhou was obtained in the rear garden during the time of Sun Hao of Wu. Hao initially despised and defiled it, and his body was covered with swelling and pain. The astrologer divined that he had offended a great deity. Hao apologized, and after a while, he began to believe. Two stone statues floated on the Songjiang River in Wujun. In the Jianxing period of the Western Jin Dynasty, the statues floated on the Songjiang River. A layman named Zhu Ying received them and raised them to a height of seven feet. In the Tongxuan Temple, there was an inscription on the back. One was named Vipaśyin and the other was named Kāśyapa (an ancient Buddha in Buddhism). The auspicious image of Changsha Temple in Jingzhou was seen north of the state city in the early Taiyuan period of the Eastern Jin Dynasty. Passersby were surprised and tried to strike it with a knife. It was a golden statue. The monks of Changsha Temple welcomed it to the temple. There was Sanskrit on the light, saying that it was made by King Aśoka. Emperor Wu of Liang heard of it and welcomed it to the capital, where it emitted great light. When Liang was destroyed, it was welcomed to Jingzhou. It is still there today. The auspicious signs of past dynasties cannot be fully recorded, as shown elsewhere. The sandalwood Udayana King image of Daming Temple in Jingzhou. Emperor Wu of Liang dreamed in the first year of Tianjian that a sandalwood image entered the country. He then ordered the recruitment of eighty people to go to India. They returned in the tenth year of Tianjian. When the emperor died, Emperor Yuan ascended the throne in Jiangling and sent someone to welcome it to the capital of Jing. Later, a temple was built next to the Jing Mausoleum, and it was enshrined there. The Aśoka image of Changgan Temple in Yangzhou. During the Xianhe period of the Eastern Jin Dynasty, Gao Kui, the Yin of Danyang, saw light in Zhanghoupu.

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使人尋之得一金像無光趺。載順至長干巷口。牛不復行。因縱之乃徑趣長干寺。后數年東海人于海獲銅趺浮水上。因送像所果同。后四十年南海獲銅光于海下。乃送像所。宛然符合。自晉宋齊梁陳隋唐七代。無不入內供養。光瑞如別。今在京師大興善寺。摸寫殷矣。

涼州南百里崖中泥塑行像者。昔沮渠蒙遜王有涼土專弘福事。於此崖中大造形像。千變萬化驚人眩目。有土聖僧。可如人等。常自經行。無時暫舍。遙見便行。人至便止。觀其面貌。如行之狀。有羅土于地者。后看足跡納納。今見如此。

襄州檀溪寺金像行者。東晉寧康中。沙門釋道安之所造也。及成就已乃行至萬山。明迎返寺。其夕又出至寺門。至山蹋石現一足相。周武滅法。鎮副長孫哲。志性兇粗先欲除毀。令百人以索繫頸挽之不動。哲大怒。乃至加五百人方倒。振地。哲喜落馬尋卒。當毀像時。于腋下倒垂衣內銘云。此像三週甲午當滅。勘以長曆。大略符焉。其所蹈石在本寺。今名啟法是也。

涼州西番禾縣瑞石像者。元魏太延中。沙門劉薩河行至番禾東北。望神御谷而禮曰。此山中有佛像出。若相不具國亂人苦。經八十七載。正光年初風雨震山。像出長三丈許。惟無其首。登即命造隨安隨落。魏道陵遲分東西矣。后四十年。州

【現代漢語翻譯】 現代漢語譯本：有人尋找后得到一尊沒有光芒和底座的金像。用船運到長干巷口，牛不再前行。於是放開牛，牛徑直走向長干寺。幾年后，東海的人在海中得到一個銅製底座，漂浮在水面上，於是送到金像所在的地方，果然相合。四十年後，南海的人在海底得到銅製的光芒，於是送到金像所在的地方，完全符合。從晉、宋、齊、梁、陳、隋、唐七個朝代，無不將金像迎入宮內供養，光芒和祥瑞各有不同。現在金像在京師大興善寺，摹寫的副本很多。

涼州南面一百里處的山崖中，有泥塑的行走佛像。過去沮渠蒙遜（Juqu Mengxun）（北涼國王）佔據涼州，專門弘揚佛法，在這山崖中大量建造佛像，千變萬化，令人驚歎眩目。有一位本土聖僧，大小和人差不多，經常自己行走，沒有片刻離開。遠遠看見就行走，人一到就停止。觀察他的面貌，就像行走的樣子。有人把泥土撒在地上，後來看到有深深的腳印，現在還能看到。

襄州檀溪寺的金像行者，是東晉寧康年間，沙門釋道安（Shi Daoan）所造。等到佛像完成後，就走到萬山，第二天迎接返回寺廟。當天晚上又走到寺門，到山邊踩在石頭上，顯現出一個腳印。周武帝滅佛時，鎮守襄州的副將長孫哲（Zhangsun Zhe），性格兇殘粗暴，首先想要毀壞佛像，命令一百人用繩子繫住佛像的脖子拉它，卻拉不動。長孫哲大怒，增加到五百人才能拉倒佛像，震動地面。長孫哲高興地從馬上摔下來，不久就死了。當要毀壞佛像時，在佛像的腋下倒垂的衣服內發現銘文說：『此像三週甲午年應當被滅。』對照長曆推算，大致相符。佛像所踩的石頭在本寺，現在叫做啟法石。

涼州西番禾縣的瑞石像，北魏太延年間，沙門劉薩河（Liu Sahe）走到番禾縣東北，遙望神御谷而禮拜說：『這座山中有佛像要出現，如果佛像不完整，國家就會混亂，人民就會受苦。』經過八十七年，正光初年，風雨震動山崖，佛像出現，高三丈左右，只是沒有頭部。立即命令工匠建造頭部，但造好后安上就掉落。北魏國運衰落，分裂為東西魏。四十年後，州

【English Translation】 English version: Someone searched and found a golden statue without radiance or a pedestal. It was transported by boat to the entrance of Changgan Lane, where the ox refused to proceed. So they released the ox, which went directly to Changgan Temple. Several years later, people from the East Sea found a copper pedestal floating on the sea and sent it to where the statue was, and it matched perfectly. Forty years later, people from the South Sea found a copper halo at the bottom of the sea and sent it to where the statue was, and it fit perfectly. From the Jin, Song, Qi, Liang, Chen, Sui, and Tang dynasties, all seven dynasties welcomed the statue into the palace for worship, with different radiance and auspicious signs. Now the statue is in Daxingshan Temple in the capital, and many copies have been made.

A hundred li south of Liangzhou, in a cliff, there are clay sculptures of walking Buddha images. In the past, Juqu Mengxun (King of Northern Liang) occupied Liangzhou and specialized in promoting Buddhism. He built many Buddha images in this cliff, which were ever-changing and astonishing. There was a local holy monk, about the size of a person, who often walked by himself, never leaving for a moment. He would walk when seen from afar and stop when people arrived. Observing his face, he looked like he was walking. Someone scattered soil on the ground, and later saw deep footprints, which can still be seen today.

The golden walking statue in Tanxi Temple in Xiangzhou was made by the monk Shi Daoan during the Ningkang period of the Eastern Jin Dynasty. After the statue was completed, it walked to Wanshan, and the next day it was welcomed back to the temple. That night, it walked to the temple gate again, stepping on a stone by the mountain, revealing a footprint. When Emperor Wu of the Zhou Dynasty destroyed Buddhism, Zhangsun Zhe, the deputy commander guarding Xiangzhou, was fierce and crude, and wanted to destroy the statue first. He ordered a hundred people to tie a rope around the statue's neck and pull it, but it would not move. Zhangsun Zhe was furious and increased the number to five hundred people before the statue could be pulled down, shaking the ground. Zhangsun Zhe fell off his horse in joy and died soon after. When the statue was about to be destroyed, an inscription was found in the statue's armpit, hanging down inside the clothes, saying: 'This statue should be destroyed in the third Jiawu year.' Comparing it with the long calendar, it roughly matched. The stone that the statue stepped on is in this temple and is now called Qifa Stone.

The auspicious stone statue in Xifanhe County, Liangzhou, during the Taiyan period of the Northern Wei Dynasty, the monk Liu Sahe walked to the northeast of Xifanhe County, looked at Shenyu Valley from afar and bowed, saying: 'There is a Buddha statue in this mountain that will appear. If the statue is incomplete, the country will be in chaos and the people will suffer.' After eighty-seven years, in the early years of Zhengguang, wind and rain shook the cliff, and the statue appeared, about three zhang tall, but without a head. Immediately, craftsmen were ordered to build a head, but it would fall off after being attached. The national fortune of Northern Wei declined and split into Eastern and Western Wei. Forty years later, the state

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 　　涼州西番禾縣瑞石像者。元魏太延中。沙門劉薩河行至番禾東北。望神御谷而禮曰。此山中有佛像出。若相不具國亂人苦。經八十七載。正光年初風雨震山。像出長三丈許。惟無其首。登即命造隨安隨落。魏道陵遲分東西矣。后四十年。州東七里澗內獲石佛首。即以安之。恰然符合。周保定中。像首又落。隋初還復立瑞像寺。煬常西征過之。改為感通寺。今圖寫多依量莫準。

京師崇義寺石影像者。形長八寸徑五寸八楞紫石英色。梁武太清中。有僧從外國將來。遇亂安廬山像頂上。隋煬在蕃鎮江陽。見別記往求得之。及登儲貳送于曲池日嚴寺。寺廢入崇義寺。京師道俗咸就見之。往往不同。見佛見神。山林幢蓋者前後異等。貞觀七年敕迎入內。

坊州玉華宮鐵礦瑞像者。周武滅法有姜明者。督事夜行。每見山上光明。旦往尋之。有臥石狀如像。便斫掘四邊。乃是鐵礦不可傷損。舉身三丈谷中有趺。乃共村人拗舉。忽然下流。逕趣趺孔。卓然特立。以狀聞奏。時天元嗣。歷改元大象。敕其處為大像寺。因開佛法。隋初改為顯濟寺。

太宗在宮時往禮謁莊嚴修飾。在宮東三十里大苑內。永徽中改宮立寺。陰闇之夕每放光明。

襄州峴山華嚴寺盧舍那瑞像者。本是周朝古像。法滅藏之得存

【現代漢語翻譯】 現代漢語譯本 涼州西番禾縣的瑞石像：在北魏太延年間，沙門（佛教出家人）劉薩河行至番禾東北，遙望神御谷而禮拜，說：『此山中將有佛像出現。如果佛像不完整，國家將動亂，人民將受苦。』 經過八十七年，在正光初年，風雨震動山巒，佛像出現，高約三丈多，唯獨沒有頭部。當即下令建造，但隨著時局動盪而傾頹，預示著北魏的衰落和分裂。四十年後，在州東七里澗內發現了石佛首，便將它安上，恰好吻合。北周保定年間，佛像的頭部再次掉落。隋朝初年，重新建立瑞像寺。隋煬帝曾經西征路過此地，將寺名改為感通寺。如今的畫像大多依據（當時的）尺寸，難以準確考證。 京師崇義寺的石影像：形狀為長八寸、直徑五寸的八棱紫石英色。在梁武帝太清年間，有僧人從外國帶來此像，遇到戰亂，便將它安放在廬山的山頂上。隋煬帝在藩鎮江陽時，從其他記載中得知此事，前往尋得此像。等到他登基成為太子，便將此像送往曲池的日嚴寺。日嚴寺荒廢后，此像被移入崇義寺。京師的僧人和俗人紛紛前去瞻仰，所見景像往往不同，有人見到佛，有人見到神，有人見到山林和幢幡寶蓋，前後所見各不相同。貞觀七年，唐太宗下令將此像迎入宮中。 坊州玉華宮鐵礦的瑞像：在北周武帝滅佛時，有個名叫姜明的人負責督工，夜間行走時，經常看到山上發出光明。第二天前去尋找，發現一塊臥倒的石頭形狀像佛像，便砍鑿挖掘四周，發現是鐵礦，無法損傷。佛像全身高三丈，山谷中有佛座。於是和村裡人一起用力抬舉，佛像忽然順勢下滑，逕直落入佛座的孔中，穩穩地立在那裡。姜明將此事上報朝廷。當時是天元皇帝繼位，改年號為大象。皇帝下令將此地改為大像寺，因此重新開啟了佛法。隋朝初年，改為顯濟寺。 唐太宗在當太子時，曾前往玉華宮禮拜，並莊嚴修飾佛像。玉華宮位於宮城東三十里的大苑內。永徽年間，將玉華宮改為寺廟。在陰暗的夜晚，寺廟經常放出光明。 襄州峴山華嚴寺的盧舍那瑞像：原本是北周時期的古像，在滅佛時被藏起來得以儲存。

【English Translation】 English version The Auspicious Stone Image of Ruishi in Fanhe County, Liangzhou: During the Taiyan period of the Northern Wei Dynasty, the monk Liu Sahe traveled to the northeast of Fanhe, and, gazing at the Shenyu Valley, he prostrated and said, 'A Buddha image will emerge from this mountain. If the image is incomplete, the country will be in turmoil and the people will suffer.' After eighty-seven years, in the early years of Zhengguang, wind and rain shook the mountain, and the image appeared, about three zhang (丈, a Chinese unit of length, approximately 3.33 meters) tall, but without its head. An order was immediately given to build (a temple), but it declined with the fluctuating situation, foreshadowing the decline and division of the Northern Wei Dynasty. Forty years later, a stone Buddha head was found in the Qilijian Valley east of the prefecture, and it was placed on the image, fitting perfectly. During the Baoding period of the Northern Zhou Dynasty, the head of the image fell off again. In the early Sui Dynasty, the Ruixiang Temple was rebuilt. Emperor Yang of Sui once passed by here during his western expedition and changed the temple's name to Gantong Temple. Today's depictions are mostly based on (the original) dimensions, making accurate verification difficult. The Stone Shadow Image of Chongyi Temple in the Capital: Its shape is an eight-inch long, five-inch diameter, eight-sided amethyst color. During the Taiqing period of Emperor Wu of the Liang Dynasty, a monk brought this image from a foreign country. Encountering war, he placed it on the summit of Mount Lu. When Emperor Yang of Sui was the governor of Jiangyang, he learned of this from other records and went to find the image. When he ascended the throne as crown prince, he sent the image to Riyan Temple in Quchi. After Riyan Temple was abandoned, the image was moved to Chongyi Temple. Monks and laypeople in the capital flocked to pay homage, and their visions often differed. Some saw the Buddha, some saw deities, and some saw forests and banners, with different visions appearing at different times. In the seventh year of Zhenguan, Emperor Taizong of the Tang Dynasty ordered the image to be brought into the palace. The Auspicious Image of the Iron Mine in Yuhua Palace, Fangzhou: During Emperor Wu of the Northern Zhou Dynasty's suppression of Buddhism, a man named Jiang Ming was in charge of supervising the work. Walking at night, he often saw light emanating from the mountain. The next day, he went to search and found a reclining stone shaped like a Buddha image. He chiseled and dug around it, discovering that it was an iron mine, impossible to damage. The entire image was three zhang tall, and there was a pedestal in the valley. So he and the villagers tried to lift it together, and the image suddenly slid down, directly into the hole in the pedestal, standing firmly in place. Jiang Ming reported this matter to the court. At that time, Emperor Tianyuan succeeded to the throne and changed the era name to Daxiang. The emperor ordered the place to be renamed Daxiang Temple, thus reopening the Buddhist Dharma. In the early Sui Dynasty, it was renamed Xianji Temple. When Emperor Taizong was the crown prince, he went to Yuhua Palace to pay homage and solemnly decorated the Buddha image. Yuhua Palace was located in the Dayuan, thirty li (里, a Chinese unit of distance, approximately 500 meters) east of the palace city. During the Yonghui period, Yuhua Palace was converted into a temple. On dark nights, the temple often emitted light. The Auspicious Image of Vairocana in Huayan Temple, Xianshan Mountain, Xiangzhou: It was originally an ancient image from the Northern Zhou Dynasty, hidden during the suppression of Buddhism and thus preserved.

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。每有兇相以涕出為期。隋文將崩。一鼻涕出。玷汙於懷金薄剝起。雖后修飾望還如涕。貞觀末年四月內連涕不止。涂污胸懷方可尺許。

太宗升遐方驗先兆。至六月內涕又流出。合境同懼。至七月漢水泛溢入城郭。深丈餘。今見在。

陳朝重云殿飛入海者。此殿梁武所立。中安像設並是珍寶。梁謝陳登武帝既崩。須葬具欲取殿中珠帳。人力既豐四面齊至。忽見雲氣圍繞。大雨滂注雷電震擊。百工奔走。又見火列空中布焰相屬。重云大殿其中佛像。一切上騰煙火相映欻然東逝。傾國上望。絕目方止。雨晴即日惟礎在焉。月餘有人東州來。是日見殿乘空入海。今望海者時往見之。元魏洛京永寧寺塔天震東海。其事略同。

江州廬山文殊師利瑞像者。昔晉名臣陶侃建。旟南海有漁人見海濱有光。白侃令尋之。俄見金像凌波趣船。接銘乃育王所造文殊也。送往武昌寒溪寺。后遷荊州迎像上船。船即沒水。遠法師迎入廬山。一無有礙。今在山東林重閣。

渝州西百里相思寺北。石山上有佛跡十二枚。皆長三尺闊一尺一寸深九寸。中有魚文。在佛堂北十五步。見有僧住。

循州東北興寧縣靈龕寺北石上佛跡三十餘。大者長五尺已下。

京師大興善寺。大有靈瑞佛像佛骨佛齒等。

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【現代漢語翻譯】 現代漢語譯本：每當有兇兆出現時，就會以流鼻涕作為預兆。隋文帝將要駕崩時，一次鼻涕流出，玷汙在懷中的金箔上，金箔也因此剝落。即使後來修飾，也希望能夠恢復原樣，但終究還是像鼻涕一樣。貞觀末年四月，連續流鼻涕不止，塗抹在胸前，範圍大約有一尺見方。 唐太宗駕崩，才驗證了之前的預兆。到了六月，鼻涕又流出來，整個京城都感到恐懼。到了七月，漢水氾濫，淹入城郭，水深一丈多。現在還能看到當時的痕跡。 陳朝的重云殿飛入海中，這座殿是梁武帝所建造的，殿中安置的佛像和陳設都是珍寶。梁朝謝陳登武帝駕崩后，需要葬禮用具，想要取用殿中的珠帳。人力充足，四面八方的人都來了。忽然看見雲氣環繞，大雨傾盆，雷電震擊，工匠們四處奔走。又看見火焰在空中排列，火光相連。重云大殿和其中的佛像，一切都升騰而起，煙火交相輝映，忽然向東而去。全國上下都抬頭仰望，直到看不見才停止。雨停后，當天只剩下地基還在。一個月后，有從東州來的人說，那天看見重云殿乘空進入大海。現在望海的人，有時還能看見它。元魏洛陽永寧寺塔被天震落到東海，情況大致相同。 江州廬山文殊師利（Manjusri）瑞像，是過去晉朝名臣陶侃（Tao Kan）所建造的。陶侃在南海時，有漁人看見海邊有光芒。告訴陶侃后，陶侃派人去尋找，不久就看見金像乘著波浪向船而來。金像上有銘文，是育王（King Yu）所造的文殊菩薩像。陶侃將金像送到武昌寒溪寺。後來遷移到荊州，迎接佛像上船時，船立刻沉入水中。遠法師（Master Yuan）將佛像迎入廬山，一路沒有任何阻礙。現在佛像在山東林重閣。 渝州西邊一百里的相思寺北面，石山上有佛跡十二枚，都長三尺，寬一尺一寸，深九寸。佛跡中有魚的紋路，在佛堂北面十五步的地方。現在有僧人住在那裡。 循州東北興寧縣靈龕寺北面的石頭上，有佛跡三十多枚，大的長五尺左右。 京師大興善寺，有很多靈驗的佛像、佛骨、佛牙等。 撫州（Fuzhou）

【English Translation】 English version: Whenever there was an ominous sign, it would be foreshadowed by a runny nose. When Emperor Wen of Sui was about to pass away, mucus flowed out once, staining the gold foil in his bosom, causing the gold foil to peel off. Even after repairs, it was hoped that it could be restored to its original state, but it was ultimately like mucus. In the late Zhenguan era, in April, the runny nose continued non-stop, smearing his chest, covering an area of about one foot square. Emperor Taizong's ascension to heaven verified the previous omen. In June, mucus flowed out again, and the entire capital was filled with fear. In July, the Han River flooded, inundating the city, with a depth of more than ten feet. The traces of that time can still be seen today. The Chongyun Palace of the Chen Dynasty flew into the sea. This palace was built by Emperor Wu of Liang, and the Buddha statues and furnishings inside were all treasures. After Emperor Wu of Liang, Xie Chen, passed away, funeral items were needed, and they wanted to take the pearl curtains from the palace. Manpower was abundant, and people came from all directions. Suddenly, they saw clouds surrounding the palace, heavy rain pouring down, and thunder and lightning striking, causing the craftsmen to run around. They also saw flames arranged in the air, with connected firelight. The Chongyun Palace and the Buddha statues inside all rose up, with smoke and fire reflecting each other, and suddenly went east. The whole country looked up, stopping only when they could no longer see it. After the rain stopped, only the foundation remained that day. A month later, someone from Dongzhou said that they saw the Chongyun Palace entering the sea that day. Now, those who look out to sea can sometimes still see it. The Yongning Temple Pagoda in Luoyang of the Northern Wei Dynasty was struck by heaven and fell into the East Sea, and the situation was roughly the same. The auspicious image of Manjusri (文殊師利) at Mount Lu in Jiangzhou was built by Tao Kan (陶侃), a famous minister of the Jin Dynasty. When Tao Kan was in the South China Sea, a fisherman saw light on the seashore. After telling Tao Kan, Tao Kan sent people to look for it, and soon they saw a golden statue riding the waves towards the boat. There was an inscription on the golden statue, stating that it was a statue of Manjusri Bodhisattva made by King Yu (育王). Tao Kan sent the golden statue to Hanxi Temple in Wuchang. Later, when it was moved to Jingzhou, the boat immediately sank when the Buddha statue was welcomed onto the boat. Master Yuan (遠法師) welcomed the Buddha statue into Mount Lu, and there were no obstacles along the way. Now the Buddha statue is in the Chongge Pavilion in Shandong. One hundred li west of Yuzhou, north of Xiangsi Temple, there are twelve Buddha footprints on the stone mountain, each three feet long, one foot and one inch wide, and nine inches deep. There are fish patterns in the Buddha footprints, located fifteen steps north of the Buddha hall. There are monks living there now. Northeast of Xunzhou, on the stone north of Lingkan Temple in Xingning County, there are more than thirty Buddha footprints, the largest being about five feet long. Daxingshan Temple in the capital has many efficacious Buddha statues, Buddha bones, Buddha teeth, etc. Fuzhou (撫州)

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州顯慶年中有潭州行像。自移來州東二十里。山中道現兩跡。長三尺相去五百餘里。初不知其來。有人尋山見怪。遍告遠近將移就寺不動。刺史以下官人酷旱。步至像所請還州寺。三人捧之至州。隨行雲布當夜大澍。遂以有年。今在撫州。

隋時蔣州興皇寺佛殿被焚。中丈六銅像正當棟下。及火發棟墜。像自移南五六尺許。形得安全。四面瓦土灰炭。去像五六尺。曾不塵玷。今在白馬寺鳥雀所不侵凌。

簡州三學山寺有佛跡。每夜神燈在空。遠見近滅。至六齋夜其燈則多。

坊州玉華寺東北慈烏川。武德年中居人郝辯者。素有信向。見鹿群常居山側異之。遂掘其處得石像一軀。高丈四五。乃移出在川中家內。其相大同玉華寺東者。古老傳云。迦葉佛時。此山所藏者四十餘軀。今有二現。余猶未出(涼州山現亦同)。

邢州沙河縣四面銅佛者。長四尺許。隋初有人入山。見僧守護此像。因請供養。失僧所在。其人慾負將出而不動。諸處人聞助曳亦然。沙河寺僧聞之。試引輒行至寺。後人于寺側獲金一塊。上有二烏形。銘云。擬鍍四面佛因鍍之。佛形上遍是烏影。隋後主聞有瑞跡。遣工冶鑄仿之。鑄卒不成。終有缺少。經二百日乃止。今在寺中。

已前神塔瑞像開俗引凡。未深明者由茲發

【現代漢語翻譯】 現代漢語譯本：顯慶年間，潭州有一尊佛像巡行。後來被移到州東二十里處。山中顯現了兩處佛跡，長三尺，相距五百多里。起初人們不知道這些佛跡的來歷。有人在山中發現了奇異的景象，便告知遠近的人們，大家想把佛像移到寺廟裡，卻無法移動。刺史等官員在酷旱時，步行到佛像所在之處祈求佛像回到州里的寺廟。三個人抬著佛像到達州里，一路上雲霧瀰漫，當晚下起了大雨，當年獲得了豐收。現在佛像在撫州。

隋朝時，蔣州興皇寺的佛殿被焚燬。殿中一尊高一丈六尺的銅像正對著棟樑。火災發生時，棟樑倒塌，佛像自己移動到南邊五六尺遠的地方，得以保全。四周都是瓦礫、泥土、灰燼和木炭，距離佛像五六尺的地方，佛像卻一點也沒有被灰塵沾染。現在佛像在白馬寺，連鳥雀都不敢侵擾。

簡州三學山寺有佛跡。每夜有神燈在空中出現，從遠處看得到，靠近了就消失。到了每月初一、初八、十四、十五、二十三、三十（六齋日）的夜晚，神燈就更多。

坊州玉華寺東北的慈烏川，武德年間，當地居民郝辯一向虔誠信佛。他看到一群鹿經常在山邊出沒，覺得很奇怪。於是挖掘那個地方，得到一尊石像，高一丈四五尺。於是將石像移到慈烏川的家中。石像的相貌與玉華寺東邊的石像非常相似。老人們相傳，在迦葉佛（Kasyapa Buddha）時期，這座山裡藏了四十多尊佛像，現在已經顯現了兩尊，其餘的還沒有出現（涼州山顯現的情況也相同）。

邢州沙河縣有一尊四面銅佛，高約四尺。隋朝初年，有人進入山中，看見一位僧人守護著這尊佛像。於是請求供養佛像，但僧人卻不見了。那人想揹著佛像出來，卻無法移動。各處的人聽說后，都來幫忙拉，也一樣無法移動。沙河寺的僧人聽說后，試著拉了一下，佛像就移動到了寺廟。後來人們在寺廟旁邊得到一塊金子，上面有兩隻烏鴉的形狀，銘文說：『打算用來給四面佛鍍金，因此鍍了金。』佛像的形狀上到處都是烏鴉的影子。隋後主聽說有這樣的瑞像，派工匠冶煉鑄造仿製品，但始終無法成功，總是有缺少的地方。經過二百天才停止。現在佛像在寺廟中。

以上所說的神塔和瑞像，都是爲了開啟世俗，引導凡人，對於沒有深入瞭解佛法的人，可以由此引發信仰。

【English Translation】 English version: During the Xianqing era of the Zhou Dynasty, there was a traveling Buddha image in Tanzhou. It was later moved twenty li east of the prefecture. Two traces appeared in the mountains, each three chi long and separated by more than five hundred li. Initially, people did not know where these traces came from. Someone exploring the mountains saw a strange phenomenon and told people far and wide. They tried to move the image to a temple but could not. During a severe drought, the prefect and other officials walked to the image's location to pray for its return to the temple in the prefecture. Three people carried the image to the prefecture, accompanied by clouds and rain. That night, there was a heavy rain, and the year yielded a good harvest. The image is now in Fuzhou.

During the Sui Dynasty, the Buddha hall of Xinghuang Temple in Jiangzhou was burned down. A sixteen-chi-tall bronze statue in the hall was directly under the main beam. When the fire broke out and the beam collapsed, the statue moved itself five or six chi to the south, remaining safe. All around were tiles, earth, ashes, and charcoal, but within five or six chi of the statue, there was no dust or stain. The statue is now in Baima Temple, where even birds do not dare to disturb it.

At Sanxue Mountain Temple in Jianzhou, there are traces of the Buddha. Every night, a divine lamp appears in the sky, visible from afar but disappearing when approached. On the nights of the six fasting days (the 1st, 8th, 14th, 15th, 23rd, and 30th of each month), the lamp appears more frequently.

In Ciwu River, northeast of Yuhua Temple in Fangzhou, during the Wude era, a local resident named Hao Bian, who was always devout in his faith, noticed a herd of deer frequently appearing on the mountainside, which he found strange. He dug at that spot and found a stone statue, fourteen or fifteen chi tall. He moved the statue to his home in Ciwu River. The statue's appearance was very similar to the one east of Yuhua Temple. According to ancient legends, during the time of Kasyapa Buddha (迦葉佛), more than forty statues were hidden in this mountain. Now, two have appeared, and the rest have not yet emerged (the situation in Liangzhou Mountain is the same).

In Shahe County, Xingzhou, there is a four-sided bronze Buddha, about four chi tall. In the early Sui Dynasty, someone entered the mountains and saw a monk guarding this statue. He requested to make offerings to the statue, but the monk disappeared. The person tried to carry the statue out but could not move it. People from various places heard about it and came to help pull, but it was still immovable. The monks of Shahe Temple heard about it and tried pulling it, and the statue moved to the temple. Later, people found a piece of gold next to the temple, with the shape of two crows on it, and an inscription saying: 'Intended to gild the four-sided Buddha, therefore it was gilded.' The shape of the Buddha is covered with shadows of crows. The Later Lord of Sui heard about this auspicious statue and sent craftsmen to smelt and cast a replica, but they were never successful, and there was always something missing. It stopped after two hundred days. The statue is now in the temple.

The aforementioned divine towers and auspicious images are all meant to enlighten the secular world and guide ordinary people. For those who have not deeply understood the Dharma, they can inspire faith.

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信。既信殊相方能攝心。披經討論資啟神解。方知四魔常擾六賊恒凌。覺而且怖超方有日。不爾沉淪還同無始。弘明之道豈其然哉。至於經卷不灰。乃符火浣之布。書空不濕便同天蓋之靈。聖寺屢陳。鐘聲流於遠近。神僧數現。受供通於道俗。斯途眾矣。備于感通記中。

出古育王塔下佛舍利詔(又牙像詔)

梁高祖

大同四年八月。月犯五車。老人星見。改造長干寺阿育王塔。出舍利佛發爪。阿育鐵輪王也。王閻浮一天下。一日夜役鬼神造八萬四千塔。此其一焉。乘輿幸長干寺。設無礙法喜食。詔曰。天地盈虛與時訊息。萬物不得齊其蠢生。二儀不得恒其覆載。故勞逸異年歡慘殊日。去歲失稔斗粟貴騰。民有困窮遂臻斯濫。原情察咎或有可矜。下車問罪。聞諸往誥。責歸元首寔在朕躬。若皆以法繩則自新無路。書不云乎。與殺不辜寧失不經。易曰。隨時之義大矣哉。今真形舍利復現於世。逢希有之事。起難遭之想。今出阿育王寺說無礙會。耆年童齒莫不欣悅。如積饑得食。如久別見親。幽顯歸心遠近馳仰。士女霞布冠蓋雲集。因時佈德允葉人靈。凡天下罪無輕重皆赦除之。

大同四年七月。詔曰。天慈普覆義無不攝。方便利物豈有方所。上虞縣民李胤之掘地得一牙像。方減二寸。兩邊雙合

【現代漢語翻譯】 現代漢語譯本： 信仰。既然相信諸法的差別相，才能收攝內心。披閱經典，討論研究，有助於開啟神奇的理解力。這才知道四魔（煩惱魔、五陰魔、死魔、天魔）經常擾亂，六賊（眼、耳、鼻、舌、身、意）時常侵凌。覺悟而且畏懼，超越之日才有希望。不然，就會沉淪，還和無始以來一樣。弘揚佛法的道路難道是這樣嗎？至於經卷沒有被焚燬，正如同火浣布（一種傳說中不怕火燒的布）一樣。在空中書寫不會濕，就如同天蓋一樣靈驗。聖寺多次顯現靈異，鐘聲傳流到遠近各地。神僧多次顯現，接受道俗之人的供養。這條道路上的靈異事件很多，都詳細記載在《感通記》中。

出自古育王塔下佛舍利詔（又名牙像詔）

梁高祖

大同四年八月，月亮侵犯五車星，老人星出現。改造長干寺阿育王塔，出土舍利、佛發、爪。阿育王是鐵輪王，統治閻浮提（指我們所居住的這個世界）一天下。一日一夜役使鬼神建造八萬四千座塔，這是其中之一。皇帝駕臨長干寺，設定無礙法喜食（一種佛教齋會）。詔書說：天地盈虛，隨著時節訊息變化。萬物不能同時萌生，二儀（天和地）不能永遠覆蓋承載。所以有勞累和安逸的年份，有歡樂和悲慘的日子。去年收成不好，米價昂貴。百姓困苦，以至於出現違法亂紀的事情。追究原因，考察過失，或許有值得憐憫的地方。下車問罪，這是古代的教誨。責任歸於元首，實在是在朕躬。如果都用法來懲罰，那麼自新就沒有出路。《尚書》不是說過嗎？與其殺死無辜的人，寧可失掉不合常規的判決。《易經》說：隨時的意義太大了。現在真形舍利再次顯現於世，遇到稀有的事情，產生難以遭遇的想法。現在在阿育王寺舉行無礙法會，老年人和兒童沒有不歡欣喜悅的，如同長期飢餓的人得到食物，如同久別重逢的親人。幽冥和顯現都歸心，遠方和近處都奔來仰慕。士女如同彩霞般散佈，車馬的頂蓋如同云一樣聚集。順應時節佈施恩德，符合人神的心意。凡是天下罪行，無論輕重，都赦免。

大同四年七月，詔書說：天地的慈悲普遍覆蓋，道義沒有不包含的。用方便法門利益眾生，哪裡有什麼固定的地方？上虞縣的百姓李胤之挖地得到一個牙像，大約二寸，兩邊雙合。

【English Translation】 English version: Faith. Only by believing in the distinct characteristics of all dharmas can one's mind be gathered. Reading and discussing scriptures helps to open up wondrous understanding. Only then does one realize that the Four Maras (Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara) constantly disturb, and the Six Thieves (eye, ear, nose, tongue, body, and mind) perpetually invade. Awakening and fearing, there is hope for a day of transcendence. Otherwise, one will sink and remain as it has been since beginningless time. Is the path of propagating the Dharma truly like this? As for the scriptures not being burned, it is just like the fire-resistant cloth (a legendary cloth that is said to be immune to fire). Writing in the air without it getting wet is just like the spiritual efficacy of the heavenly canopy. Sacred temples have repeatedly manifested miraculous events, and the sound of bells flows far and wide. Divine monks have appeared numerous times, receiving offerings from both monastics and laypeople. There are many miraculous events on this path, all recorded in detail in the 'Records of Sensations and Responses'.

Edict on the Appearance of Buddha's Relics from the Ancient Ashoka Pagoda (also known as the Tooth Image Edict)

Emperor Gaozu of Liang

In the eighth month of the fourth year of the Datong era, the moon invaded the Five Chariots constellation, and the Canopus star appeared. The Ashoka Pagoda of Changgan Temple was renovated, and relics, Buddha's hair, and nails were unearthed. King Ashoka was a Chakravarti (wheel-turning king), ruling Jambudvipa (the world we live in). He employed ghosts and spirits day and night to build eighty-four thousand pagodas, and this is one of them. The emperor visited Changgan Temple and held an unobstructed Dharma joy feast (a type of Buddhist vegetarian banquet). The edict said: Heaven and earth wax and wane, changing with the seasons. All things cannot sprout at the same time, and the two luminaries (heaven and earth) cannot eternally cover and support. Therefore, there are years of labor and ease, and days of joy and sorrow. Last year's harvest was poor, and the price of rice was high. The people were in distress, leading to illegal and disorderly conduct. Investigating the reasons and examining the faults, there may be something to pity. To descend from the carriage and inquire about the crimes is an ancient teaching. The responsibility lies with the ruler, truly on my own person. If all are punished by law, then there will be no way to reform. Does the Book of Documents not say: 'Rather than kill the innocent, it is better to lose an unconventional judgment'? The Book of Changes says: 'The meaning of adapting to the times is great.' Now the true form relics have reappeared in the world, encountering a rare event, giving rise to thoughts of something difficult to encounter. Now an unobstructed Dharma assembly is held at Ashoka Temple, and the elderly and children are all delighted, like the long-starved receiving food, like long-separated relatives reuniting. The unseen and the seen all return to the heart, and the distant and the near all rush to admire. Men and women are scattered like colorful clouds, and the canopies of carriages gather like clouds. Bestowing virtue in accordance with the times accords with the will of humans and spirits. All crimes in the world, regardless of severity, are pardoned.

In the seventh month of the fourth year of the Datong era, the edict said: Heaven's compassion universally covers, and righteousness includes everything. Using expedient means to benefit beings, where is there a fixed place? Li Yin of Shangyu County dug up a tooth image, about two inches in size, with both sides joined together.

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俱成獸形。其內一邊佛像一十二軀。一邊一十五體。刻畫明凈巧跡妙絕。將神靈所成非人功也。中有真形舍利六焉。東州昔經奏。上未以為意。而胤之銜愆縲紲束治。真形舍利降在中署。光明顯發示希有相。大悲救苦良有以乎。宜承佛力弘茲寬大。凡天下罪無輕重。在今月十六日昧爽以前。皆赦除之。即日散出。奉迎法身還臺供養。

上菩提樹頌啟

梁晉安王綱

臣綱言。臣聞擊轅小唱有慕風雅。巴人淺曲實仰陽春。是以葑葵細葉猶傾朝景。爝火微光不能自息。伏惟陛下。至德欽明玄猷廣運。乃神乃聖道跨軒媯。正覺正真功符圓極。常住為樂法喜為甘。慈雨被于無垠。睿化覃于幽顯。故八風調四氣正。天下定海外安。弘龍窟之威。紹鷲山之法。無為不住實愍蒼生。無相乃宣引歸真域。制茲道樹顯此金容。使誓願者結因。頂禮者增福。會途已一古今誰二。伏以器表承露東阿薦銘。瑞啟黃龍中山興頌。臣雖不敏實有愚心。謹上菩提樹頌一首。學謝稽古思非沈鬱。不足以光揚盛德彷彿一隅。顧恧芻言伏紙慚震。謹啟。

手敕省啟。覽所上菩提樹頌。捃采致佳辭味清凈。仰贊法王稱歎道樹。意思口說乃至手書。極得三業之善。但所言國美皆非事。實不無綺語過也。越敕。

菩提樹頌(並序)

【現代漢語翻譯】 現代漢語譯本：他們都變成了野獸的形狀。裡面一邊有十二尊佛像，另一邊有十五尊佛像。雕刻得明亮乾淨，技藝精巧絕倫，像是神靈所造，不是人力所能完成的。其中有六顆真身舍利（佛陀火化后的遺物）。過去東州曾經上奏此事，皇上沒有放在心上。而我因為犯錯被囚禁。真身舍利降臨在中書省，光芒顯現，顯示出稀有之相。大慈大悲救苦救難，確實是有原因的啊！應該仰仗佛力，弘揚這寬大的恩德。凡是天下罪行，無論輕重，在今月十六日黎明之前，都赦免了。當天就散佈出去，恭迎法身回到寺廟供養。

菩提樹頌啟

梁晉安王蕭綱

臣蕭綱稟告。臣聽說擊轅小唱也有仰慕風雅之意，巴人淺俗的歌曲實際上是仰慕高雅的陽春白雪。因此，即使是葑葵細小的葉子，也傾心於朝陽的光輝；即使是爝火微弱的光芒，也不能停止閃爍。臣恭敬地認為，陛下您擁有至高的德行，欽佩聖明，玄妙的謀略廣闊執行。既是神又是聖人，道德超越了軒轅和虞舜。正覺正真，功德圓滿到了極點。以常住為快樂，以法喜為甘甜。慈悲的雨露遍灑無邊無際，聖明的教化普及到幽暗和顯明之處。所以八風調順，四季正常，天下安定，海外太平。弘揚龍窟的威嚴，繼承鷲峰山的佛法。以無為的態度而不捨棄眾生，以無相的教義來引導眾生迴歸真如的境界。製作這菩提樹，顯現這金色的佛像，使發誓愿的人結下善因，頂禮膜拜的人增加福報。所要達到的途徑本來就是唯一的，自古至今沒有第二個。臣恭敬地認為，器表承露，東阿縣進獻祥瑞；瑞應顯現，黃龍縣中山國興起頌揚。臣雖然不敏，但確實有一顆愚誠的心。謹獻上菩提樹頌一首。文采缺乏稽古，思想並非深沉含蓄，不足以光揚盛大的德行，只能彷彿描繪一個角落。顧念到自己言辭粗陋，伏在紙上感到慚愧和惶恐。謹稟告。

皇上手敕批示：已閱你所上的菩提樹頌，選取辭藻很好，文辭清凈。仰慕讚美法王，稱頌讚嘆菩提樹。意思、口說乃至手書，都極好地體現了身口意三業的善行。但是你所說的國家美好之處，都不是事實，不免有綺語的過失。特此批示。

菩提樹頌（並序）

【English Translation】 English version: They all transformed into the shapes of beasts. Inside, on one side were twelve Buddha statues, and on the other side were fifteen. The carvings were bright and clean, with exquisite and unparalleled craftsmanship, as if created by deities, not achievable by human effort. Among them were six true relics (śarīra) (remains after the cremation of the Buddha). In the past, Dongzhou had reported this matter, but the Emperor did not take it to heart. And I was imprisoned for my mistakes. The true relics descended in the Central Secretariat, emitting light and displaying rare phenomena. Great compassion and saving from suffering, there is indeed a reason for it! We should rely on the power of the Buddha to promote this great kindness. All crimes in the world, regardless of their severity, before dawn on the sixteenth of this month, are all pardoned. They will be announced on that day, and we will respectfully welcome the Dharma body back to the temple for worship.

Petition for the Eulogy on the Bodhi Tree

Xiao Gang, Prince of Jin'an of Liang

Your subject, Xiao Gang, reports. I have heard that even the small songs of the cart drivers have a yearning for elegance, and the shallow tunes of the people of Ba actually admire the refined 'White Snow in the Spring Sun'. Therefore, even the small leaves of the turnip incline towards the light of the morning sun; even the faint light of a torch cannot stop flickering. Your subject respectfully believes that Your Majesty possesses the highest virtue, reveres sagacity, and your profound strategies operate widely. You are both a god and a sage, and your morality surpasses that of Xuanyuan and Yu Shun. You are perfectly enlightened and truly real, and your merits are extremely complete. You take abiding as joy and Dharma joy as sweetness. The rain of compassion is spread boundlessly, and your wise teachings extend to the hidden and the manifest. Therefore, the eight winds are harmonious, the four seasons are normal, the world is stable, and the seas are peaceful. You promote the majesty of the Dragon Cave and inherit the Dharma of Vulture Peak Mountain (Gṛdhrakūṭa). You do not abandon sentient beings with non-action, and you guide sentient beings back to the realm of truth with non-form. You create this Bodhi tree and reveal this golden Buddha statue, so that those who make vows may form good causes, and those who prostrate may increase their blessings. The path to be reached is originally unique, and there is no second one from ancient times to the present. Your subject respectfully believes that the 'Instrument Table Receiving Dew' (承露盤) was presented by Dong'a County as an auspicious sign; and the 'Auspicious Response' (瑞應) appeared, and the Zhongshan State of Huanglong County rose up to praise. Although your subject is not intelligent, I do have a sincere heart. I respectfully present a eulogy on the Bodhi tree. My writing lacks the study of antiquity, and my thoughts are not deep and profound, so it is not enough to glorify your great virtue, and can only vaguely depict a corner. Considering my crude words, I feel ashamed and apprehensive as I lie on the paper. I respectfully report.

Imperial Edict: I have read the eulogy on the Bodhi tree that you presented. The selection of words is good, and the language is pure. You admire and praise the Dharma King (Dharmaraja) and extol the Bodhi tree. The meaning, spoken words, and even the handwriting all excellently embody the good deeds of body, speech, and mind. However, the beautiful things you said about the country are not all true, and there is inevitably the fault of frivolous speech. This is the edict.

Eulogy on the Bodhi Tree (with Preface)

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竊以。因緣假有。眾生之滯根。法本不然。至人之妙理。是以三界六趣繞業障而自迷。八解十智導歸宗而虛豁。是以能仁大師隨緣佈道。愍焰宅之既焚。傷欲流之永騖。托白凈之宮。照黃金之色。居茲三惑示畫篋之非真。出彼四門驚浮雲之易滅。於是佛日啟。法雷震。設漸教。降權跡。三寶現世一道知歸。大接群蒼救茲未度。法雲法水之潤。等世界于無邊。智燈智炬之光。同虛空于莫限。物因難量化緣將息。林開白日樹映青枝。悲哉六識沉淪八苦。不有大聖誰拯慧橋。皇帝體乾元之睿德。含天地之純誠。照玉鏡之神。握太平之運。吞虞孕夏罩漢籠周。御六氣而子蒼生。扇二儀而布亭毒。緯樂經禮偃武修文。秋荼不設廢九律之嚴科。春雨愛生解三驅之密網。固以咸池之靈自失。汾水之德知慚。少陽懋善於元貞。蕃臣變味于槐袞。八凱三座九棘四科之士。內宣王事運策橫行。專城推轂之將。外守封強一同文軌。萬方共貫。穿胸鏤臆之酋。短身長臂之帥。南越鑠石北極天沙。東邁日枝西逾月紀。莫不梯峰。掛迥越繩度之山。航海跨深。泛浮毛之浪。奉方入貢。進忠請職。獻同心之鳥。貢比肩之獸。爾乃嘉祥競發寶瑞咸委。靈芝潏露月萃郊園。義鳳仁虎日聞郡國。如珠如璧。既照燭于中畿。若云非云。亦徘徊於宮雉。于

【現代漢語翻譯】 現代漢語譯本： 我認為，因緣是虛假的，是眾生執迷的根源。法的本質並非如此，而是聖人所領悟的精妙真理。因此，三界六道的眾生被業障所困擾而自我迷惑，而八解脫和十種智慧則引導他們迴歸本源，達到虛空豁達的境界。所以，能仁大師（釋迦牟尼佛的稱號）隨順因緣而傳播佛法，憐憫眾生如同身處被焚燒的房屋中，悲傷于慾望的永恒流逝。他寄託于白凈王宮（指釋迦牟尼佛的出生地），顯現黃金般的光輝。他居住於此，揭示三惑（見思惑、塵沙惑、無明惑）所呈現的景象並非真實，走出四門（東、南、西、北四門出遊）而驚歎浮雲的容易消散。於是，佛日昇起，法雷震響，設立漸進的教法，降臨權宜的示現。佛、法、僧三寶顯現於世間，一道指引迴歸之路。廣泛接引眾生，救度尚未解脫的人們。佛法的慈悲如雲如水般滋潤，其廣闊無邊如同整個世界。智慧之燈、智慧之炬的光芒，如同虛空般沒有邊際。 但眾生的根器難以衡量，教化的機緣也將逐漸衰減。樹林在陽光下顯得更加茂盛，樹木的影子映襯著青綠色的樹枝。可悲啊，六識（眼識、耳識、鼻識、舌識、身識、意識）沉淪於八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）。如果沒有大聖（指佛）出現，誰來拯救眾生，架起通往智慧的橋樑呢？ 當今皇帝陛下秉承著乾元（天的代稱）的睿智德行，懷抱著天地般的純正誠心。他照亮著如玉鏡般的神采，掌握著太平盛世的國運。他的胸懷包容虞舜、孕育夏禹，覆蓋漢朝、籠罩周朝。他駕馭著六氣（陰、陽、風、雨、晦、明）來養育百姓，像天地一樣散佈著恩澤。他推崇禮樂，停止武力，致力於修明文治。廢除了秋荼（秋季殺戮）的刑罰，不再施行九律（古代的九種刑法）的嚴酷條文。像春雨一樣愛護生命，解除了三驅（古代帝王狩獵時只驅趕三面）的密網。因此，咸池（傳說中黃帝的樂曲）的靈驗也自然消失了，汾水（古代帝王巡幸祭祀的地方）的德行也感到慚愧。少陽（春天的象徵）在元貞（萬物初始）之時努力行善，各地的官員也改變風俗，傚法朝廷的賢德。 八元、八凱、三公、三孤、九卿、四科之士，在朝廷內宣揚王事，運用策略，縱橫馳騁。專城推轂（委以重任）的將領，在外鎮守邊疆，使四海之內統一文字和規範。萬國共同歸順，那些穿胸紋身、在身上刻畫圖案的部落首領，以及身材矮小、手臂很長的將領，南至越地，開採礦石，北到極寒的沙漠，東到日出之地，西到月落之鄉，沒有不攀登山峰，懸掛繩索，測量山的高度，航海跨越深淵，乘坐輕如羽毛的船隻，前來進貢方物，表達忠心，請求授予官職。他們進獻同心鳥（比翼鳥），進貢比肩獸（並肩獸）。 於是，吉祥的徵兆競相出現，珍貴的祥瑞紛紛涌現。靈芝（一種珍貴的菌類）源源不斷地涌出，在郊外的園林中聚集。仁義的鳳凰和老虎，每天都能在各郡各縣聽到和看到。這些祥瑞如同珍珠美玉一般，照亮著京城。又像雲霧一樣，徘徊在宮殿的城墻之上。

【English Translation】 English version: I believe that conditioned existence is illusory, the root of sentient beings' attachment. The essence of Dharma is not so, but the profound truth realized by the wise. Therefore, beings in the Three Realms and Six Paths are trapped by karmic obstacles and delude themselves, while the Eight Liberations and Ten Wisdoms guide them back to the origin, reaching a state of emptiness and openness. Thus, the Able Sage Master (title for Shakyamuni Buddha) propagated the Dharma according to conditions, pitying beings as if in a burning house, lamenting the eternal flow of desires. He resided in the pure palace (referring to Shakyamuni Buddha's birthplace), manifesting golden radiance. Residing here, he revealed that the appearances presented by the Three Illusions (delusions of views and thoughts, delusions like dust and sand, and fundamental ignorance) are not real, and going out of the Four Gates (traveling out of the east, south, west, and north gates) he marveled at the easy dissipation of floating clouds. Then, the sun of the Buddha rose, the thunder of Dharma resounded, establishing gradual teachings, and descending expedient manifestations. The Three Jewels (Buddha, Dharma, Sangha) appeared in the world, one path guiding the way back. Widely receiving beings, saving those who have not yet been liberated. The compassion of the Dharma, like clouds and water, nourishes, its vastness boundless like the entire world. The light of the lamp of wisdom, the torch of wisdom, is like the void, without limit. But the capacity of beings is difficult to measure, and the opportunity for teaching will gradually diminish. The forest appears more lush under the sunlight, and the shadows of the trees reflect the green branches. Alas, the six consciousnesses (eye, ear, nose, tongue, body, and mind) are immersed in the Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, unfulfilled desires, and the blazing of the five aggregates). If the Great Sage (referring to the Buddha) does not appear, who will save beings and build a bridge to wisdom? The current Emperor possesses the wise virtue of Qian Yuan (a metaphor for heaven), embracing the pure sincerity of heaven and earth. He illuminates with the brilliance of a jade mirror, holding the destiny of a peaceful and prosperous age. His heart encompasses Yu Shun and nurtures Xia Yu, covers the Han Dynasty and encompasses the Zhou Dynasty. He governs the six energies (yin, yang, wind, rain, darkness, and light) to nourish the people, spreading grace like heaven and earth. He promotes ritual and music, ceases military force, and devotes himself to cultivating civil governance. He abolished the autumn punishments (autumn killings) and no longer enforces the harsh articles of the nine laws (ancient nine types of punishments). He cherishes life like spring rain, releasing the dense nets of the three hunts (ancient emperors only drove the hunt on three sides). Therefore, the efficacy of Xianchi (legendary music of the Yellow Emperor) naturally disappeared, and the virtue of Fen River (ancient place where emperors inspected and sacrificed) felt ashamed. Shaoyang (symbol of spring) strives to do good at the beginning of Yuanzhen (the beginning of all things), and officials in various places also change customs, emulating the virtues of the court. The Eight Geniuses, Eight Talents, Three Dukes, Three Solitaries, Nine Ministers, and scholars of the Four Disciplines, proclaim the affairs of the king in the court, using strategies, galloping horizontally and vertically. Generals entrusted with important tasks guard the frontiers, unifying writing and norms within the four seas. All nations submit together, those tribal leaders who pierce their chests and tattoo patterns on their bodies, and generals with short stature and long arms, from the south to Yue, mining stones, to the extremely cold desert in the north, to the land of sunrise in the east, to the land of sunset in the west, none do not climb mountain peaks, hang ropes, measure the height of the mountains, navigate the sea across the abyss, and ride on boats as light as feathers, to come and offer tribute, express loyalty, and request official positions. They offer birds of one heart (birds that fly wing to wing), and offer beasts of shoulder to shoulder (beasts that stand shoulder to shoulder). Then, auspicious omens appear in competition, and precious auspicious signs emerge one after another. Lingzhi (a precious fungus) gushes out continuously, gathering in the gardens of the suburbs. Benevolent phoenixes and tigers can be heard and seen in every county and state every day. These auspicious signs, like pearls and beautiful jade, illuminate the capital. And like clouds and mist, they linger on the walls of the palace.

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是驅黎氓于仁壽。濟動植于幽隍。歲樂民殷家給戶足。斑白不提挈。童稚有謳歌。從善如流應風猶草。開農務本鑄刃銷鋒。紅粒盆箱青鳧委貫。上照天下漏泉。天既成矣地既平矣。天子乃均一子愍四生。示正行之因。標出要之路。廣設道場大弘妙法。涅槃寶棹。接惑眾于背流。慈悲光明。照群迷於未曉。法輪遍乎大千。清涼被于小葉。故天人舞鳳去照園而贊善。菩薩飛象越香土而來儀。五百寶蓋騰光自合。十千瓔珞懸空下墜。龕室莊嚴國界殊特。制三時之殿。聳四柱之臺。雖漢后望神之宮軒轅待仙之觀。曾何足彷彿寶云儀形等覺。於是想成道之初。建菩提之樹。四海呈珍百工薦巧。雕金鏤碧綴鏡懸珠。制似雪山形同飛蓋。四布垂陰五面蓋物。名高滿月恩逾普覆。並艷千光之樹。連英五色之花。璧日垂采玉帶生煙。微風徐動寶枝成樂。儼然妙色蔭此曲枝。顯若金山尊如聚月。信女百味之初。諸天四缽之狀。散漫祥草連翩青雀。伏吐電之魔。卻擔山之鬼。奇姿瑰質不可勝言。此實生善之妙緣進行之深福。當今盛美曩代未聞。方應照德不窮。懸諸日月。巍巍永樂萬萬斯年敢作頌曰。

綿史載觀。靈篇眇鏡。寶冊葳[廿/(麩-夫+壬)]。帝圖掩映。鳥紀稱祥。龍書表慶。九州布惠。五絃作詠。蒸哉至矣。大梁啟聖。

功覆眾古。業高受命。金輪降道。玉衡齊政。無思不服。有意斯盛。一乘運出。五眼清凈。稟識康歌。昆蟲得性。舜廚靈扇。堯庭神莢。豈如道樹。覆潤弘浹。靡密垂光。芬芳委疊。時動百花。乍開千葉。現彼法身。圖茲瑞牒。海度六舟。城安四攝。惠澤既播。淳風普葉。休明智境。清朗法泉。百神嗟仰。千佛稱傳。榮光動照。玉燭調年。菩提永立。波若長宣。穆穆明後。萬壽如天。

唱導文

梁簡文

夫十惡緣巨易惑心涂。萬善力微難感靈性。是以摩鉗赴火立志道場。薩埵投身必之妙覺。眾生積染流浪不歸。苦海易沈慈波空蕩。渴愛與生死共門。無明與結網同路。各趣百非纏茲四苦。人思戮力昭彼三明。是以如來因機致化。如大醫王隨病施藥。當今皇化之基。格天網地。扇仁風于萬古。改世季于百王。覆載蒼生慈育黎首。天涯海外奉義餐風。抱嗉吹唇含仁飲德。民無賢肖愛均一子。眾等宜各克己丹誠澄心慊到。奉為至尊敬禮娑婆世界釋迦文佛。歡喜世界栴檀德尊。水精剎土月電如來。寶明世界山海慧佛。奉愿聖御與天地比隆。慈明與日月齊照。九有被康哉之澤。八方延仁壽之恩。玉燭之美日著遐方。擊壤之歌遍聞天下。敬由心起。五體所以外恭。情發於中。六識所以遍到。故一善染心萬劫不朽。

百燈曠照千里通明。憑法致安積善延慶。今日幸遇茲訓誘。豈得不罄竭心途奉為皇太子敬禮東方寶海。南方燈明西方無量北方相德。奉愿離明內映合璧外和。玉振雲浮金聲海鏡。日朝顏色四善流風。既擅溫文之德。實著監國之重。蒼生飲德有識餐仁。燮和內化事炳周經。贊德含章訓高惇史。故以配正奉天。表七教於仁德。宣風緝惠闡六服於溫慈。各宜攝心奉為貴嬪歸命敬禮五十三佛三十五尊當來賢劫千現在百七十。奉愿月相與萬善同休。金聲與四時並祐。興七覺以炳照。因十智于常樂。閨守奉仁宮儲欽德。暉同疊璧煥若昆瓊。

蓋聞嵩高惟岳作屏皇家。宗子維城克固盤石。所以戚均魯衛任等蕭曹。三臺正席坐而論道。九棘勤王恪居連事。宜各運心奉為臨川安城建安鄱陽始興豫章又南康廬陵湘東武陵諸王家國戚屬六司鼎貴歸命敬禮舍利形像菩提妙塔多寶踴現釋迦碎身。奉愿鏡凝深情嶽峙洪福。克隆帝社永茂皇枝。眾各一心歸命三寶。三界異術五道分逕。天人植業各歸一果。鬼神牽報事炳冥途。十善花果既乖正力。五濁煩心彌多惱累。雖復聰明正直。三牲之祀未虧。陰陽不測。六根之滯猶染。眾等宜各露誠逮為天龍八部護塔善王乃至修羅八臂摩醯三目。盡為敬禮尊經正典清凈波若究竟涅槃法花會一之文。凈名不二之

【現代漢語翻譯】 現代漢語譯本： 百燈的光芒照亮千里，通透明亮。憑藉佛法獲得安寧，積累善行延續福慶。今日有幸遇到這樣的教誨，怎能不竭盡心力，奉獻給皇太子，恭敬禮拜東方寶海（東方世界的珍寶之海），南方燈明（南方世界的燈光），西方無量（西方世界的無量光明），北方相德（北方世界的相互德行）。

奉愿太子的智慧之光向內照耀，與美德合璧，對外和諧，如玉石振動，如祥雲飄浮，如金石之聲，如明鏡般清澈。愿太子每日都有美好的氣色，四種善行如風般流傳。既有溫和文雅的品德，又承擔著監國的重任。百姓沐浴著太子的恩德，有識之士享受著太子的仁愛。調和內政，使國家安定，事蹟彰顯于周朝的經典之中。讚美太子的功德，包含著美好的品德，訓誡高尚，堪比史書。因此，以正位來匹配上天，在仁德中彰顯七教，宣揚風化，以溫和慈愛來治理天下。各位應該收攝心神，奉獻給貴嬪，歸命敬禮五十三佛，三十五尊佛，當來賢劫千佛，現在百七十佛。奉愿太子的德行與萬善同休，美名與四季同在。興起七覺支，以智慧之光照亮世界，因十智而獲得常樂。後宮遵守仁義，東宮儲藏美德。光輝如同重疊的美玉，燦爛如同崑崙山的寶玉。

聽說嵩山是皇家屏障，宗室子弟是國家的堅固城墻。所以，戚家、魯家、衛家，其地位如同蕭何、曹參。三臺大臣端坐在朝堂之上，論道治國，九卿勤于王事，恪盡職守。各位應該用心，奉獻給臨川王、安城王、建安王、鄱陽王、始興王、豫章王，以及南康王、廬陵王、湘東王、武陵王等諸王家國戚屬，六司鼎貴，歸命敬禮舍利形像，菩提妙塔，多寶佛塔顯現，釋迦牟尼佛捨身。奉愿太子的深情如同明鏡般清澈，洪福如同嵩山般穩固。能夠光大帝業，使皇室枝繁葉茂。大眾一心歸命三寶。三界有不同的法術，五道有不同的路徑。天人和阿修羅各自種植善業，各自獲得果報。鬼神牽引著報應，事蹟彰顯于陰間。十善的花果已經失去了正面的力量，五濁的煩惱之心更加增添了惱怒和累贅。即使聰明正直，三牲的祭祀也沒有減少，陰陽的變化難以預測，六根的滯礙仍然被污染。各位應該坦誠地奉獻給天龍八部，護塔善王，乃至修羅八臂，摩醯首羅三目。盡心敬禮尊經正典，清凈般若，究竟涅槃，《法華經》會一之文，《維摩詰經》不二之法。

【English Translation】 English version: The light of a hundred lamps illuminates a thousand miles, clear and bright. Relying on the Dharma to attain peace, accumulating good deeds to extend blessings. Today, we are fortunate to encounter such teachings, how can we not exhaust our hearts and minds to dedicate them to the Crown Prince, respectfully paying homage to the Eastern Treasure Sea (the treasure sea of the Eastern world), the Southern Lamp Light (the light of the Southern world), the Western Immeasurable (the immeasurable light of the Western world), and the Northern Mutual Virtue (the mutual virtues of the Northern world).

We pray that the Crown Prince's light of wisdom shines inward, uniting with virtue, and harmonizes outward, like the vibration of jade, like the floating of auspicious clouds, like the sound of gold and stone, as clear as a mirror. May the Crown Prince have a good complexion every day, and may the four virtues spread like the wind. Possessing both gentle and refined virtues, he also bears the heavy responsibility of overseeing the country. The people bathe in the Crown Prince's grace, and the wise enjoy the Crown Prince's benevolence. Harmonizing internal affairs, stabilizing the country, and his deeds are manifested in the classics of the Zhou Dynasty. Praising the Crown Prince's merits, containing beautiful virtues, and his teachings are noble, comparable to historical records. Therefore, using the correct position to match Heaven, manifesting the Seven Teachings in benevolence, propagating customs, and governing the world with gentle compassion. Everyone should gather their minds and dedicate them to the noble consorts, taking refuge and paying homage to the Fifty-three Buddhas, the Thirty-five Buddhas, the Thousand Buddhas of the coming Virtuous Aeon, and the One Hundred and Seventy Buddhas of the present. We pray that the Crown Prince's virtue will rest with all good deeds, and his good name will be blessed with the four seasons. Arising the Seven Factors of Enlightenment, illuminating the world with the light of wisdom, and attaining constant joy through the Ten Wisdoms. The harem observes benevolence, and the Eastern Palace stores virtue. His radiance is like overlapping jade, as brilliant as the jade of Kunlun Mountain.

It is said that Mount Song is the royal screen, and the sons of the imperial family are the solid walls of the country. Therefore, the families of Qi, Lu, and Wei, their positions are like Xiao He and Cao Can. The ministers of the Three Terraces sit upright in the court, discussing the way to govern the country, and the Nine Ministers are diligent in royal affairs,恪盡職守. Everyone should use their hearts to dedicate them to the Kings of Linchuan, Ancheng, Jian'an, Poyang, Shixing, Yuzhang, as well as the Kings of Nankang, Luling, Xiangdong, Wuling, and other royal families and relatives, the six high-ranking officials, taking refuge and paying homage to the relics and images, the wonderful Bodhi Pagoda, the appearance of the Many Treasures Pagoda, and Shakyamuni Buddha sacrificing his body. We pray that the Crown Prince's deep affection is as clear as a mirror, and his great fortune is as stable as Mount Song. May he be able to glorify the imperial cause and make the royal family flourish. The masses wholeheartedly take refuge in the Three Jewels. The Three Realms have different magic arts, and the Five Paths have different paths. Devas and Asuras each plant good karma and each receive retribution. Ghosts and gods pull the retribution, and the deeds are manifested in the underworld. The flowers and fruits of the Ten Virtues have lost their positive power, and the troubled hearts of the Five Turbidities have added more annoyance and burden. Even if they are intelligent and upright, the sacrifices of the three animals have not been reduced, the changes of Yin and Yang are difficult to predict, and the stagnation of the six senses is still polluted. Everyone should sincerely dedicate themselves to the Eight Divisions of the Dragons, the good kings who protect the pagoda, and even the eight-armed Asura, and the three-eyed Maheśvara. Devote themselves to paying homage to the honored scriptures and canonical texts, the pure Prajna, the ultimate Nirvana, the text of the 'Lotus Sutra' uniting into one, and the non-dual Dharma of the 'Vimalakirti Sutra'.

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說。愿一切善神。永斷無明長遵正本。臥處寶宮坐甘香積。帝釋淵廣。泛波若之舟。凈居深沉。駕牛車之美。澤及三界明照四天。大悲拔苦事炳前經。弘慈與樂義高名訓。是以靈權降跡。出沒不同。菩薩位懷。顯晦多術。無邊劇惱。扇八苦於修途。有縛纏情。繞六趣于危道。金瑣玉床猶念解脫。雕珠飾綺不及涂中。至如飄飖熱風滄浪冰水。暗室千重黑城百仞。鐵輪碎骨銅柱焦腸。傍出刀峰撗抽劍鍔。如斯眾苦尤為險脆。一息不追則萬劫永別。剎那暫斷則千代長離。相與共托閻浮泡生幻處。危脆之質有險蜉蝣。風電之馳誠難可駐。況復三相併蹙二鼠攢危。毒箭惡蛇尤為可畏。庶憑正法拔茲累染。長享百福永斷六塵。對至無強惟佛可恃。今為六道四生三途八難慈悲懇到。一心遍禮十住菩薩三行聲聞禮救世觀音獻蓋寶積西方大勢東國妙音四辯凈名二土螺髻珠頸善宿彌勒文殊金剛藏解脫月棄蔭蓋常舉手十大弟子五百羅漢。愿囹圄空虛疾惱訊息。域中百縣方外千城。凡在幽縶一同寬蕩。人協覆蛇俗化匡蟻。類服鴆之不死。同拔劍之無傷。含生不縷轉死自溫。渭橋日飽翳桑無餓。打塞三途填碎地獄。破魔兵眾壞生死軍。閻羅發十善之心。牛傍啟五戒之業。如魚少水若鳥窮林。一聽法音即舍穢質。人運五體歸命三尊。

禮佛發

【現代漢語翻譯】 現代漢語譯本： 說。愿一切善神（一切善良的神靈）。永遠斷絕無明（佛教用語，指對事物真相的迷惑）的困擾，長久遵循正本（佛教真理）。臥于寶宮，坐于充滿甘美香氣的處所。帝釋（佛教護法神）的恩澤如淵海般廣闊，能泛起般若（智慧）之舟。凈居天（色界天之一）的境界深沉，如同駕馭牛車般美好。恩澤遍及三界（欲界、色界、無色界），光明照耀四天（四大天王所居之天）。大悲心拔除眾生痛苦的事蹟，在之前的經典中已經詳細闡明。弘揚慈悲給予快樂的意義，比高尚的名聲和訓誡更為重要。因此，靈妙的權宜之計降臨世間，顯現和隱沒的方式各不相同。菩薩（覺悟的有情）懷著救度眾生的願望，顯現和隱沒的手段多種多樣。無邊的劇烈煩惱，像扇子一樣扇動著修行的道路上的八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）。有束縛纏繞的情感，使眾生在六趣（地獄、餓鬼、畜生、阿修羅、人、天）的危險道路上徘徊。即使身處金瑣玉床的富貴之中，仍然念念不忘解脫。即使是雕琢的珠寶和華麗的絲綢，也比不上在泥濘中修行。至於飄搖的熱風、洶涌的波浪、寒冷的冰水，重重黑暗的房間、百仞高的黑色城墻，鐵輪碾碎骨頭、銅柱燒焦腸子，旁邊伸出的刀鋒、橫向抽出的劍刃，像這樣的種種痛苦，尤其顯得危險而脆弱。一息不追隨正法，則萬劫（極長的時間單位）永別。剎那間暫時斷絕修行，則千代（極長的時間單位）長久遠離。我們共同寄託于閻浮提（我們所居住的世界）如泡沫般短暫的幻化之處。危脆的身體如同朝生暮死的蜉蝣。風和閃電的迅速流逝，實在難以駐留。更何況三相（生、老、死）逼迫，二鼠（比喻晝夜）啃噬著生命的根基，毒箭和惡蛇尤其令人畏懼。希望憑藉正法，拔除這些累積的污染，長久享受百種福報，永遠斷絕六塵（色、聲、香、味、觸、法）的干擾。面對強大的外力，只有佛（覺悟者）可以依靠。現在爲了六道（地獄、餓鬼、畜生、阿修羅、人、天）、四生（卵生、胎生、濕生、化生）、三途（地獄、餓鬼、畜生）、八難（沒有機會聽聞佛法的八種困境）的眾生，慈悲懇切地祈禱。一心遍禮十住菩薩（菩薩的十個階位）、三行聲聞（通過修行達到阿羅漢果位的修行者），禮拜救世觀音（觀世音菩薩），獻蓋寶積佛（寶積如來），西方大勢至菩薩（大勢至菩薩），東國妙音菩薩（妙音菩薩），四辯凈名居士（維摩詰居士），二土螺髻珠頸佛（螺髻珠頸如來），善宿天子（善宿天子），彌勒菩薩（彌勒菩薩），文殊菩薩（文殊菩薩），金剛藏菩薩（金剛藏菩薩），解脫月菩薩（解脫月菩薩），棄蔭蓋菩薩（棄蔭蓋菩薩），常舉手菩薩（常舉手菩薩），十大弟子（佛陀的十大弟子），五百羅漢（五百位阿羅漢）。愿監獄空虛，疾病煩惱消失。域中百縣，方外千城，凡是被囚禁的人，都能一同得到寬恕。人們都能像蛇一樣互相覆蓋，風俗都能像螞蟻一樣互相幫助。像服用鴆酒一樣不會死去，像拔出劍一樣不會受傷。含生的眾生不再衣不蔽體，轉世后自然溫暖。渭橋（地名）的人每天都能吃飽，翳桑（地名）的人不再捱餓。堵塞三途的道路，填平破碎的地獄。摧毀魔王的軍隊，破壞生死的軍隊。閻羅王（地獄之主）發起十善之心，牛旁的眾生開啟五戒的善業。像魚兒缺少水，像鳥兒困於森林一樣，一旦聽聞佛法，就能捨棄污穢的身體。人們運用五體（頭、雙手、雙膝）歸命三尊（佛、法、僧）。 禮佛發願。

【English Translation】 English version: Speaking. May all good deities (all benevolent spirits) forever sever the afflictions of ignorance (a Buddhist term referring to delusion about the true nature of reality) and perpetually follow the true source (Buddhist truth). Reclining in jeweled palaces, seated in places filled with sweet fragrance. May the grace of Indra (a Buddhist protector deity) be as vast as an ocean, able to launch the boat of Prajna (wisdom). May the realm of Pure Abode Heaven (one of the heavens in the Realm of Form) be profound, like the beauty of riding in an ox-cart. May grace extend to the Three Realms (Desire Realm, Form Realm, Formless Realm) and illuminate the Four Heavens (the heavens inhabited by the Four Heavenly Kings). The deeds of great compassion in relieving the suffering of sentient beings have been detailed in previous scriptures. The meaning of promoting kindness and giving joy is more important than noble fame and teachings. Therefore, miraculous expedient means descend into the world, appearing and disappearing in different ways. Bodhisattvas (enlightened beings) harbor the desire to save all beings, and their means of appearing and disappearing are diverse. Boundless and intense afflictions, like fans, stir up the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering those one dislikes, not obtaining what one seeks, and the flourishing of the five aggregates) on the path of practice. The emotions of bondage and entanglement cause beings to wander in the dangerous paths of the Six Realms (hell, hungry ghosts, animals, asuras, humans, and gods). Even in the wealth of golden locks and jade beds, one still remembers liberation. Even carved jewels and gorgeous silks cannot compare to practicing in the mud. As for the swaying hot winds, the surging waves, the cold ice water, the many layers of dark rooms, the hundred-fathom high black walls, the iron wheels crushing bones, the copper pillars scorching intestines, the knife-edged peaks protruding from the sides, the swords drawn horizontally, such sufferings are especially dangerous and fragile. If one does not follow the Dharma for even a breath, one will be eternally separated for countless kalpas (extremely long units of time). If one temporarily ceases practice for a moment, one will be separated for thousands of generations (extremely long units of time). Let us together entrust ourselves to this Jambudvipa (the world we inhabit), a fleeting and illusory place like a bubble. The fragile body is like an ephemeral mayfly. The swift passage of wind and lightning is truly difficult to stop. Moreover, the three marks (birth, old age, and death) press upon us, and the two rats (an analogy for day and night) gnaw at the foundation of life. Poison arrows and evil snakes are especially frightening. May we rely on the true Dharma to eradicate these accumulated defilements, to enjoy a hundred blessings for a long time, and to forever sever the disturbances of the six dusts (form, sound, smell, taste, touch, and dharma). In the face of powerful external forces, only the Buddha (the awakened one) can be relied upon. Now, for the beings of the Six Realms (hell, hungry ghosts, animals, asuras, humans, and gods), the Four Births (egg-born, womb-born, moisture-born, and transformation-born), the Three Evil Paths (hell, hungry ghosts, and animals), and the Eight Difficulties (eight conditions that prevent one from hearing the Dharma), we pray with compassionate sincerity. With one mind, we pay homage to the Bodhisattvas of the Ten Abodes (ten stages of a Bodhisattva's path), the Sravakas of the Three Practices (practitioners who attain the Arhat fruit through practice), we worship the Savior Avalokitesvara (Avalokitesvara Bodhisattva), offer canopies to Ratnakuta Buddha (Ratnakuta Tathagata), the Bodhisattva Mahasthamaprapta (Mahasthamaprapta Bodhisattva) of the West, the Bodhisattva Myoongesu (Myoongesu Bodhisattva) of the East, the layman Vimalakirti (Vimalakirti), who possesses the Four Eloquences, the Buddha with the Conch-Shell Hair and Jeweled Neck of the Two Lands (Buddha with the Conch-Shell Hair and Jeweled Neck), the Deva Suddhavasa (Suddhavasa Deva), Maitreya Bodhisattva (Maitreya Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), Vimoksha Chandra Bodhisattva (Vimoksha Chandra Bodhisattva), Tyagachattra Bodhisattva (Tyagachattra Bodhisattva), Nityodyukta Hasta Bodhisattva (Nityodyukta Hasta Bodhisattva), the Ten Great Disciples (the Buddha's ten great disciples), and the Five Hundred Arhats (five hundred Arhats). May the prisons be empty and diseases and afflictions disappear. May all those imprisoned within the hundreds of counties within the realm and the thousands of cities beyond be pardoned together. May people cover each other like snakes, and may customs help each other like ants. May they not die from drinking poison, and may they not be injured from drawing swords. May sentient beings no longer be unclothed, and may they be naturally warm after rebirth. May the people of Wei Bridge (place name) be full every day, and may the people of Yi Sang (place name) no longer be hungry. May the paths of the Three Evil Paths be blocked, and may the broken hells be filled. May the armies of Mara be destroyed, and may the armies of birth and death be broken. May Yama (the lord of hell) generate the mind of the Ten Virtues, and may the beings near the oxen begin the good karma of the Five Precepts. Like fish lacking water, like birds trapped in the forest, once they hear the Dharma, they can abandon their defiled bodies. May people use their five limbs (head, two hands, two knees) to take refuge in the Three Jewels (Buddha, Dharma, Sangha). Making vows to the Buddha.

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愿文(十餘首)

夫至覺玄湛本絕聲言。妙慮虛通固略筌象。雖事絕百非而有來斯應。理亡四句故無感不燭。皇上道照機前思超系表。凝神汾水則心謝寰中。屈道軒丘則形勞宇內。斯乃法忍降跡。示現閻浮之境。大權住地俯應娑婆之域。故欲洗拔萬有度脫群生。濯凈水于寶池。蔭高枝于道樹。折伏攝受之仁遇緣而咸極。苦言軟語之德有感而斯唱。日用不知利益莫限。眾等相與增到。奉逮至尊五體歸命。云云。

仰愿皇帝陛下至道與四游並運。玄風與八埏共廣。反淳源於三古。舍澆波於九代。至治已睹於今日。大道復屬於此時。虎豹尾而不驚。虺蛇蹍而莫噬。埋金抵玉毀契焚文。嘉禾生醴泉出。金車玉馬自相暉曜。玄鶴丹鳳飛鳴來往。光景之所照燭。舟車之所驅泛。莫不屈膝繫頸回首革音。入侍藁街迎拜渭水。與天地而長久。等金石而愈固。中嶽可轉長河有清。而我聖皇愈溫愈睟。不言而化行。無為而教肅。

夫道備監撫望表元良。察遠知微貫宗包極。不勞斧藻無待審諭。況復靜悟空有同觀真俗。能行能說既信既持。眾等齊誠奉逮儲君殿下。歸命敬禮。云云。

仰愿皇太子殿下厚德體于蒼蒼。廣載侔于磻礴。前星照曜東離煥炳。淑問自遠和氣熏天。異才爭入端人並至。玉體怡清金聲妙越。

【現代漢語翻譯】 現代漢語譯本 夫至覺（最高的覺悟）玄湛（深奧精微）本絕聲言（本來就超越了言語），妙慮（精妙的思慮）虛通（虛空而通達）固略筌象（本來就超越了捕魚的工具和捕捉兔子的網）。雖然事相上超越了一切的對與非，但有祈求就會有迴應；理體上超越了四句（佛教邏輯中的四種判斷），所以沒有感應不到的。皇上（指皇帝）的道照耀于機先，思慮超越於世俗之外。凝神于汾水，則心中沒有天下的掛礙；屈尊前往軒丘，則形體奔波于天下之內。這乃是法忍（對佛法的忍耐和接受）降臨世間，示現在閻浮（Jambudvipa，指我們所居住的這個世界）的境界；大權（偉大的力量）安住於此地，俯應娑婆（Saha，指充滿煩惱和痛苦的世界）之域。所以想要洗滌萬有，度脫眾生，用清凈的水洗滌寶池，在高高的樹枝下庇廕，折伏和攝受的仁慈，遇到因緣就完全展現；苦口婆心和溫言軟語的德行，有感應就會唱誦。日用而不知，利益沒有窮盡。我們大家一起增加虔誠，奉上對至尊（指皇帝）的敬意，五體投地，歸依性命。云云。 仰愿皇帝陛下，至高的道與四方執行相合，玄妙的風教與八方廣闊的土地共同弘揚。使淳樸的源頭回歸到上古時代，捨棄澆薄的風氣于衰敗的末世。至高的治理已經可以在今日看到，偉大的道義復興就在此時。老虎和豹子在身後也不會驚慌，毒蛇在腳下也不會咬人。埋藏黃金，輕視美玉，毀掉契約，焚燒文書。嘉禾生長，醴泉涌出。金車玉馬自然互相輝映，玄鶴丹鳳飛鳴來往。光輝所照耀的地方，舟車所行駛的地方，沒有不屈膝低頭，改變習俗，前來侍奉，在道路上迎接，在渭水邊拜見的。與天地一樣長久，像金石一樣堅固。中嶽（指嵩山）可以移動，黃河可以變清，而我們的聖皇（指皇帝）更加溫和，更加美好。不說話而教化施行，不作為而教令肅穆。 夫道備（指皇太子）具備了監察和安撫的才能，望其儀表就知道是優秀的賢良。觀察遠方的事情知道細微之處，貫通根本而包容極致。不需要雕琢修飾，無需審查曉諭。況且又能以空寂之心看待有為之事，以同一的觀點看待真諦和俗諦。既能實行又能解說，既相信又能堅持。我們大家一起虔誠地奉上對儲君殿下（指皇太子）的敬意，歸依性命，恭敬頂禮。云云。 仰愿皇太子殿下，深厚的德行可以承載蒼天，廣大的氣度可以比擬磐石。前星照耀，東方的光芒煥發。美好的名聲遠播，祥和的氣息瀰漫天空。奇異的才能爭相涌入，端正的人品紛紛到來。玉一般的身體安樂清凈，金石般的聲音美妙超絕。

【English Translation】 English version Oh, the Supreme Enlightenment (highest awakening) is profound and subtle (deep and abstruse), fundamentally beyond words (originally transcends language). Its wondrous thoughts (exquisite contemplations) are empty and all-pervading (vacant and accessible), inherently surpassing tools and snares (originally beyond fishing tools and rabbit nets). Although in phenomena it transcends all right and wrong, there is response to every request; in principle, it transcends the four propositions (four types of judgment in Buddhist logic), so there is nothing it does not perceive. The Emperor's (referring to the Emperor) Dao illuminates before events occur, and his thoughts transcend the mundane. Concentrating his spirit on the Fen River, his heart is free from worldly concerns; condescending to visit Xuanqiu, his form labors within the realm of the world. This is the manifestation of Dharma-kshanti (patience and acceptance of the Dharma), appearing in the realm of Jambudvipa (the world we live in); the great power (great strength) abides in this place, responding to the Saha world (the world full of troubles and suffering). Therefore, he wishes to cleanse all existence and deliver all beings, washing the precious pond with pure water, sheltering under the tall branches of the Bodhi tree. The kindness of subduing and embracing is fully manifested when conditions are met; the virtue of earnest and gentle words is chanted when there is a response. Used daily without awareness, its benefits are limitless. Let us all increase our sincerity, offering our respect to the Supreme One (referring to the Emperor), prostrating with our five limbs, and entrusting our lives. Et cetera. We respectfully wish that Your Majesty, the Emperor, may your supreme Dao be in harmony with the movements of the four directions, and may your profound teachings be widely spread throughout the vast lands of the eight directions. May the pure source return to ancient times, and may the superficial customs be abandoned in this degenerate age. The supreme governance can already be seen today, and the revival of the great Dao belongs to this time. Tigers and leopards behind will not cause alarm, and venomous snakes underfoot will not bite. Bury gold and despise jade, destroy contracts and burn documents. Auspicious grains grow, and sweet springs emerge. Golden carriages and jade horses naturally shine together, and black cranes and red phoenixes fly and sing back and forth. Wherever the light shines, wherever boats and carriages travel, there is no one who does not kneel and bow, change their customs, come to serve, greet on the road, and pay homage by the Wei River. May it last as long as heaven and earth, and be as firm as gold and stone. The Central Peak (referring to Mount Song) may move, and the Yellow River may become clear, but our Sage Emperor (referring to the Emperor) is ever more gentle and virtuous. Without speaking, his teachings are practiced; without acting, his commands are respected. The Crown Prince (referring to the Crown Prince) is fully equipped with the talents of supervision and pacification, and his excellent qualities can be seen from his appearance. He observes distant matters and knows subtle details, comprehending the root and encompassing the ultimate. There is no need for carving and polishing, no need for examination and explanation. Moreover, he can view conditioned things with an empty mind, and view truth and falsehood with the same perspective. He can both practice and explain, both believe and uphold. Let us all sincerely offer our respect to His Royal Highness the Crown Prince, entrusting our lives and paying homage with reverence. Et cetera. We respectfully wish that His Royal Highness the Crown Prince, may his profound virtue be able to bear the heavens, and may his vastness be comparable to a great rock. The guiding star shines brightly, and the radiance of the East is brilliant. His excellent reputation spreads far and wide, and his harmonious aura fills the sky. Extraordinary talents compete to enter, and upright individuals come together. May his jade-like body be peaceful and pure, and may his golden and stone-like voice be beautiful and transcendent.

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夫茂實英聲道周德廣。秉圭襲袞之貴。坐槐憩棠之尊。猶應共惜東暾俱吝西𡹮。悟蕉蘆之非實。知鏡月之虛炫。信秉電之不留。驗畫水之隨合。唯宜照之智炬濯以寶瀾。增此睿根成斯妙植。又各增到奉逮太尉等諸王殿下禮。云云。

仰愿諸王。既明且哲。聲跨于河楚。令問令望。道均于旦奭。德貫右戚義藹周親。作鉉則與二曜相終。臨岳則與四維等固。若彭涓之遐永譬松筠之貞悅。

觀夫天枝峻密常葉英芬。莫不玉振蘭搖金鏘桂縟。睹寸文而驗錦。觀一毛而測鳳。並能才高銅殿辭富雲臺。彬彬亹亹超超灼灼。

以斯勝善奉逮諸王殿下。敬禮。云云。

仰愿諸王殿下穆穆與清風並扇。英英將白雲共朗。永鐘清祉長享元吉。出牧則聲高民上。入朝則譽先物右。德重山王智超海藏。鏗鏘麗於珠樹。皎鏡光于玉田。

夫道流雲屋德感椒闈。必以前籍勝因宿稟嘉數。況重沾法雨更披慧日。雖異姜后解珥請罪于周王。不待樊姬舍肉有激於荊后。而遵恭儉去嗜慾。棄雕璣徹靡麗。了心不滯正見無疑。眾等齊誠奉為六宮眷屬。歸命敬禮。云云。

愿六宮眷屬。業華姬日聲麗媯辰。振采鐫圖傳芳詩史。位齊寶印行等月光。具六神通得四無礙。

夫稟閑明之德懷深妙之心。豈非修習有木。

【現代漢語翻譯】 現代漢語譯本： 茂盛的果實和英明的聲譽，都源於周全的德行和廣博的恩澤。即使擁有手持玉圭、身穿袞服的尊貴，身居朝廷高位，也應當共同珍惜早晨的陽光，吝惜西山的落日。領悟到芭蕉和蘆葦的空虛不實，明白鏡中花和水中月的虛幻。確信閃電般的光芒不會停留，驗證在水中繪畫會隨之消失。唯有以智慧的火炬照亮，用珍貴的甘露洗滌，才能增長這睿智的根本，成就這美妙的善根。又各自增加奉獻給太尉等諸位王爺殿下的禮物，等等。

仰望諸位王爺，既英明又睿智，聲名遠播於河楚之地，美好的聲譽和期望。道德與周公、召公相當，德行貫穿于王室親戚之間，仁義恩澤遍及周邊的親人。如果能像樂器一樣和諧，就能與日月同輝；如果能像山嶽一樣穩固，就能與四方大地一樣堅實。像彭祖一樣長壽，像松竹一樣堅貞喜悅。

觀看那天上的樹枝高峻茂密，常年枝繁葉茂，花朵芬芳。無不發出如玉石碰撞般的聲音，如蘭花搖曳般的美麗，如金屬敲擊般的清脆，如桂花繁盛般的景象。看到一寸的紋路就能驗證錦緞的美麗，觀察一根羽毛就能推測鳳凰的特徵。都能擁有如銅殿般高超的才能，如雲臺般豐富的辭藻。文質彬彬，孜孜不倦，超凡脫俗，光彩照人。

用這些殊勝的善行奉獻給諸位王爺殿下，恭敬地行禮。等等。

仰望諸位王爺殿下，和睦地與清風一同吹拂，英俊地與白雲一同明亮。永遠享受清凈的福澤，長久享受吉祥如意。出任地方長官，聲望高於百姓之上；進入朝廷，美譽領先於眾人之右。德行像山一樣厚重，智慧像大海一樣深藏。聲音像珠玉一樣鏗鏘悅耳，品格像明鏡一樣清澈明亮。

道德像云一樣流淌，恩德感動後宮。必定是因為前世積累的殊勝功德，宿世稟賦的吉祥福報。更何況又再次沾染佛法的甘露，更加披拂智慧的陽光。即使像姜后（姜后，周文王的妻子）那樣解下耳環，向周王請罪；也不用像樊姬（樊姬，楚莊王的妃子）那樣捨棄肉食來激發楚莊王。而是遵循恭敬節儉，去除嗜慾，拋棄華麗的裝飾。明瞭內心沒有滯礙，正見沒有疑惑。我們眾人齊心誠意地為六宮眷屬，歸依佛法，恭敬行禮。等等。

愿六宮眷屬，像業華姬（業華姬，古代的美女）一樣美麗，像媯水之濱的女子一樣動人。文采斐然，名垂青史。地位與寶印一樣尊貴，行為與月光一樣皎潔。具備六種神通，獲得四種無礙辯才。

稟賦清閑明智的德行，懷抱深邃微妙的心境。這難道不是因為長期的修行嗎？

【English Translation】 English version: Abundant fruits and illustrious reputations arise from complete virtue and extensive grace. Even those with the nobility of holding jade scepters and wearing ceremonial robes, seated in high positions, should cherish the morning sun and begrudge the setting sun. Realize the emptiness of banana plants and reeds, understand the illusion of flowers in a mirror and the moon in water. Believe that lightning does not linger, and verify that drawing on water disappears. One should illuminate with the torch of wisdom and cleanse with precious nectar, to increase this root of wisdom and cultivate this wonderful foundation. Furthermore, each adds gifts presented to His Highness the Grand Commandant and other princes, etc.

We look up to the princes, who are both wise and intelligent, with fame spreading far and wide, and with good reputation and expectations. Their morality is comparable to the Duke of Zhou and the Duke of Shao, and their virtue permeates the royal relatives, with benevolence extending to those nearby. If they can be as harmonious as musical instruments, they can shine with the sun and moon; if they can be as stable as mountains, they can be as firm as the four directions. May they have the longevity of Peng Zu (Peng Zu, a legendary long-lived person) and the steadfast joy of pine and bamboo.

Looking at the heavenly branches, they are tall, dense, and always full of leaves and fragrant flowers. All emit sounds like jade colliding, beauty like orchids swaying, crispness like metal striking, and splendor like osmanthus blooming. Seeing an inch of pattern can verify the beauty of brocade, and observing a feather can infer the characteristics of a phoenix. All are able to possess talents as high as the Bronze Palace and rhetoric as rich as the Cloud Terrace. Refined and diligent, outstanding and radiant.

With these excellent virtues, we offer to Your Highnesses the Princes, respectfully paying homage. Etc.

We look up to Your Highnesses the Princes, harmoniously fanning with the clear breeze, and brilliantly shining with the white clouds. May you forever enjoy pure blessings and long enjoy auspiciousness. When serving as local officials, your reputation will be higher than the people; when entering the court, your praise will precede all others. Your virtue is as heavy as mountains, and your wisdom is as deep as the sea. Your voices are as melodious as pearls, and your characters are as clear as jade mirrors.

Virtue flows like clouds, and grace moves the inner palace. It must be due to the accumulation of excellent merits in previous lives and the auspicious blessings bestowed in past existences. Moreover, you are once again bathed in the rain of Dharma and further covered by the sunlight of wisdom. Even like Queen Jiang (Queen Jiang, wife of King Wen of Zhou) removing her earrings to plead guilty to King Zhou, and not waiting for Fan Ji (Fan Ji, concubine of King Zhuang of Chu) to give up meat to inspire King Zhuang of Chu, but following reverence and frugality, removing desires, abandoning ornate decorations. Understanding that the mind is without obstruction, and right view is without doubt. We all sincerely dedicate to the consorts of the six palaces, taking refuge in the Dharma, and respectfully paying homage. Etc.

May the consorts of the six palaces be as beautiful as Ye Hua Ji (Ye Hua Ji, a beautiful woman in ancient times), and as moving as the women of the Gui River. May their talents be brilliant and their names be recorded in history. May their status be as noble as the precious seal, and their actions as pure as moonlight. May they possess the six supernatural powers and attain the four unobstructed eloquence.

Endowed with the virtue of leisure and wisdom, embracing a profound and subtle mind. Is this not due to long-term cultivation?

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故能依止無倦。義興等諸公主。忘斯華重甘此翹到並宿世之所記莂。故現前所以信了。影響至真寤寐玄極。人各增到。仰為諸公主歸命敬禮。云云。

愿諸公主。日增智性彌長慧根。四攝四依已尊已蹈。七善七定靡退靡輟。盛此王姬光茲帝女。長享湯沐與河山而同固。永服緹綺貫寒暑而無窮。

夫三相雷奔八苦電激。或方火宅乍擬駛河。故以尺波寸景大力所不能駐。月御日車雄才莫之能遏。其間飲苦餐毒抱痛銜悲。身口為十使所由。意思乃八疵之主。眾等相與彼我齊到。懺悔業纏。無始以來至於今日。所為十惡自作教他。見善不讚聞惡隨喜。焚林涸澤走犬揚鷹。窮鄭衛之響。極甘旨之味。戲笑為惡倏忽成非。侮慢形像凌踐塔寺。不敬方等毀離和合。自定權衡棄他計用。愧心負理昧主欺親。雖七尺非他方寸。在我而能任其情。在人未易恣此心口。眾罪所集各運丹懇。五體自投歸命敬禮。云云。

愿現前眾等。身口清凈行愿具足。消三障業朗三達智。五眼六通得意自在。

懺悔禮佛文

王氏(同前)

夫有非自有。有取所以有。無非自無。無著所以無。故有取之惑興倏成萬累。無著之念起一超九劫。是知道之所貴。空有兼忘。行之所重。真假雙照。稟氣含靈莫聞斯本。宵形賦影靡測

由來。故發茲識窟猶綿蒙。其莫辯導此愚根。尚窈冥而未悟。茫茫有同暗海。幽幽實在危城。業風縈薄三有長騖。惑水邅回二死相屬。以苦舍苦從暗入暗。尋本不離色心。即事莫非生滅。是用抱此纏蓋淪回生死。恣其六愛興其八邪。或狙詐而克昌。乍仁義而溘死。或才均智等。此賤彼豪。或共日並時。人升我墜。唯言報施寂寥。不知因對皎徹。曩緣今果過現殖成。有如符契不謬毫髮。而欲以促生運其長術浮命回其冥數。當知剎那交謝瞬息不留。東扶裁吐西崦已仄。譬閱川之駛流。若棲葉之輕露。偽城易弛毒樹自攻。若非假實兩明真俗俱辯。豈能寫誠迴向刻意修習不退不沒愈堅愈固。南平大王殿下。含辰象之正氣。畜海岳之淳靈。宿侍八恒早游七覺。藉妙因於永劫招勝果於茲地。若真金之愈鎣。美玉之載琢。是用未積已散。不藏而舍。故今式招靈指仰屈神儀。建此齋肅譬茲關揵。盛來緇素濟濟洋洋。名香遍室寶花覆地高梵宛轉。寧止震木遏雲。清桴遙奕非直騰魚仰馬。仰愿四部至誠五體歸命東方。云云。

愿大王殿下。五畏內遣十力外扶。百福莊嚴萬祉周集。愕夢無干其慮。甘寢有恬其神。更辟寶衢愈興慧業。

夫玄極凝淡非學者所窺。妙本難思豈行人能測。是以十地云睹有羅縠之疑。三乘稱見懷兕羊之惑

【現代漢語翻譯】 現代漢語譯本： 探究其根源。因此，這意識的洞穴仍然被矇蔽，難以分辨引導這愚昧的根源。它仍然深遠而未被領悟，茫茫然如同黑暗的海洋，幽深地存在於危險的城池中。業力的風纏繞著三有（欲有、色有、無色有），長久地馳騁；迷惑的波濤迴旋著二死（分段生死、變易生死），彼此相連。以痛苦捨棄痛苦，從黑暗進入黑暗。追尋根本，不離色（物質）和心（精神）；就事論事，沒有不是生滅變化的。因此，懷抱著這些纏縛和覆蓋，沉淪於生死輪迴之中，放縱六愛（眼、耳、鼻、舌、身、意對色、聲、香、味、觸、法的貪愛），興起八邪（邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定）。或者用欺詐而能昌盛，或者剛行仁義卻突然死亡。或者才能和智慧相等，這個人卑賤，那個人豪富；或者共同沐浴陽光，同時代生活，別人陞遷，我卻墜落。只說報應施捨寂靜空虛，不知道因果對應明明白白。過去種下的因緣，成為現在的果報，過去和現在所種的，積累形成，就像符契一樣，沒有絲毫差錯。卻想用短暫的生命來運用長久的法術，用浮游的生命來挽回冥冥中的定數。應當知道剎那間交替更迭，瞬間也不會停留。東方剛剛扶起太陽，西邊的山已經傾斜。譬如觀看河流的快速流動，如同棲息在樹葉上的輕露。虛假的城池容易崩塌，有毒的樹木自然會自我攻破。如果不是假和實兩方面都明白，真和俗都分辨清楚，怎麼能夠寫出真誠的迴向文，刻意地修習，不退轉，不消失，越來越堅定，越來越穩固。 南平大王殿下，蘊含著天地星辰的正氣，蓄積著山川海洋的純粹靈氣。前世侍奉八恒（八位恒河沙數如來），早年遊歷七覺（七菩提分）。憑藉著永劫的妙因，招感著此地的殊勝果報。如同真金越磨越亮，美玉經過雕琢更加精美。因此，還沒有積累就已經佈散，不收藏而施捨。所以今天特地招請靈驗的手指，仰仗神聖的儀容，建立這齋戒的肅穆，譬如設定關卡的關鍵。盛大地迎來僧人和俗人，濟濟一堂，浩浩蕩蕩。名貴的香氣瀰漫房間，珍貴的花朵覆蓋地面，高亢的梵音婉轉動聽，不僅僅是震動樹木，遏止雲彩，清脆的木槌聲遙遠而響亮，不僅僅是騰躍的魚和仰望的馬。仰望祈願四部弟子至誠，五體投地歸命東方。 愿大王殿下，五種恐懼在內心消除，十種力量在外邊扶助，百種福報莊嚴，萬種祥瑞聚集。驚愕的夢不會干擾他的思慮，安甜的睡眠使他的精神安定。更加開闢寶貴的道路，更加興盛智慧的事業。 玄妙的至理深奧而淡泊，不是學者所能窺探的；精妙的根本難以思議，哪裡是修行人所能測度的。因此，十地菩薩觀看，還有羅網遮蔽的疑惑；三乘聖人自稱見到，還懷有犀牛和羊的迷惑。

【English Translation】 English version: To investigate its origin. Therefore, this cave of consciousness is still shrouded in obscurity, making it difficult to discern and guide this root of ignorance. It remains profound and unawakened, vast like a dark ocean, deeply situated in a perilous city. The winds of karma entwine the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), galloping for a long time; the waves of delusion revolve around the Two Deaths (the death of segments and the death of transformation), connected to each other. Abandoning suffering with suffering, entering darkness from darkness. Seeking the root, it does not depart from form (matter) and mind (spirit); in terms of events, there is nothing that is not subject to arising and ceasing. Therefore, embracing these entanglements and coverings, we sink into the cycle of birth and death, indulging in the Six Loves (the attachment of the eyes, ears, nose, tongue, body, and mind to forms, sounds, smells, tastes, textures, and dharmas), and giving rise to the Eight Evils (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration). Sometimes, one may prosper through deceit, or suddenly die after practicing benevolence and righteousness. Or, with equal talent and wisdom, one person is lowly while another is wealthy; or, sharing the same sunlight and living in the same era, others rise while I fall. We only speak of rewards and offerings as being silent and empty, not knowing that cause and effect correspond clearly. The causes planted in the past become the fruits of the present; what is planted in the past and present accumulates, forming like a tally, without the slightest error. Yet, we try to use a short life to employ long-lasting techniques, and use a fleeting life to reverse the predetermined fate in the dark. We should know that moments alternate and change in an instant, without stopping for even a moment. The sun has just been raised in the east, and the western mountains are already slanting. It is like watching the rapid flow of a river, or like light dew resting on a leaf. False cities are easily breached, and poisonous trees will naturally attack themselves. If we do not understand both the false and the real, and distinguish between the true and the conventional, how can we write sincere dedications, diligently practice, without regressing or disappearing, becoming more and more firm, more and more stable. Your Highness, the King of Nanping, contains the righteous energy of the heavens and stars, and accumulates the pure spiritual energy of mountains and oceans. In past lives, you served the Eight Hengas (eight Ganges River-like numbers of Tathagatas), and in your early years, you traveled through the Seven Awakened Ones (the Seven Factors of Enlightenment). Relying on the wonderful causes of eternal kalpas, you invite the supreme fruits in this land. Like true gold that becomes brighter with polishing, and beautiful jade that becomes more exquisite with carving. Therefore, before accumulating, you have already distributed; you do not hoard but give away. So today, we specially invite the efficacious fingers, relying on the divine countenance, to establish this solemn fast, like setting up the key to a gate. Grandly welcoming monks and laypeople, gathered together in great numbers. Precious incense fills the room, and precious flowers cover the ground, the lofty Brahma sounds are melodious and pleasing, not only shaking the trees and stopping the clouds, the clear sound of the wooden mallet is distant and resounding, not only leaping fish and looking up horses. We look up and pray that the fourfold assembly will be sincere, prostrating with five limbs, taking refuge in the East. May Your Highness, the King, dispel the Five Fears within, and have the Ten Powers support you from without, a hundred blessings adorn you, and ten thousand auspicious omens gather. May startling dreams not disturb your thoughts, and may sweet sleep bring peace to your spirit. May you further open up precious paths and further flourish the work of wisdom. The profound ultimate is subtle and serene, not to be spied upon by scholars; the wonderful root is difficult to conceive, how can it be measured by practitioners? Therefore, even the Bodhisattvas of the Tenth Ground have doubts about being veiled by nets; the Sravakas, Pratyekabuddhas and Bodhisattvas who claim to have seen, still harbor the bewilderment of the rhinoceros and the sheep.

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。自非鑒窮機覺照極冥虛窮理盡性體元含一。安能濟世仁壽拯物阽危。道包碧海聲高赤縣。昔堯曜唯在即世。舜黑不兼來果。四巡疲於禹跡。六事倦于湯身。並域中之勤勞。方內之成益。豈有度元元于苦海。拔冗冗于畏涂。運神力震法吼。究香城之妙理。窮金河之奧說。慧高龍樹智出馬鳴。必欲洗濯臣民獎導緇白。天覆地養水產陸生。咸降慈悲悉蒙平等。奉為皇帝陛下儲君太子敬禮。云云。

仰愿皇帝陛下。景祚與七政相齊。皇基與二曜均永。地平天成樂和禮洽。玉燭道正氛氳無爽。條風祥雨膏潤相屬。卻馬偃伯鑄戟銷戈。南洎北臨西被東漸。灑甘雨布惠云。唯繩可結在冠已畫。康哉皇哉。為導為首。又愿皇太子殿下。睿業清暉。與貞明而並燭。粹范溫儀。從嵩霍而俱峻。聲出姬誦道越漢莊。永沐智水長照慧日。上妙居身至仁在己。自雙樹八枝潛光匿曜。寶城不辟慧扉方掩。而聖后騖法輪于長路。棹寶舟于遙壑。道浹人祇福隆祧墠。肅事園寢虔奉宗祐。藉斯妙果奉逮七廟聖靈。歸命敬禮。云云。

仰愿重明累聖。僾然如在。騰神凈國總駕天宮。托化金蕖遨遊寶殿。

夫誠心內惻則至覺如在。形力外殫則法身咫步。眾等相與增到。為諸王兄弟妃主戚屬。歸命敬禮。云云。

愿諸王殿下。裂壤盛

【現代漢語翻譯】 現代漢語譯本：如果不是洞鑑事物本原，覺悟照亮那至極虛無的境界，窮究事物之理，徹底瞭解事物的本性，使自身與宇宙本源合為一體，又怎能救濟世人，施行仁愛，拯救百姓于危難之中呢？道的涵蓋如同碧海般廣闊，聲名響徹整個中國。過去堯帝的光輝只在于當世，舜帝的功德也不及於來世。禹的四處巡視使他疲憊不堪，湯為政事的操勞也使他身心俱疲。他們都只是在自己的疆域內勤勞，為自己的國家帶來利益。又怎能使眾生脫離苦海，使庸碌之輩擺脫恐懼之路？運用神通之力，發出震懾人心的佛法之聲，探究香城的精妙之理，窮盡金河的深奧之說。智慧高於龍樹（Nagarjuna，佛教哲學家），才智勝過馬鳴（Aśvaghoṣa，佛教詩人）。必定要洗滌臣民的罪惡，獎掖引導僧人和百姓。上天覆蓋大地，滋養萬物，水中產魚，陸地生獸，都能夠普遍降下慈悲，普遍得到平等對待。謹代表皇帝陛下和儲君太子敬禮，云云。 仰望皇帝陛下，福運與日月星辰的執行相齊，皇家的基業與日月同輝，永世長存。天下太平，人民安樂，禮樂完備。玉燭調和，國運亨通，沒有絲毫差錯。和風帶來祥瑞，雨水帶來滋潤，年年豐收。停止戰馬，偃息兵戈，銷燬兵器。南到南方，北到北方，西到西方，東到東方，都能夠普降甘霖，廣佈恩惠。用繩子來匡正，在帽子上繪畫，國家康泰，皇帝偉大。是人民的引導者，是國家的領導者。又愿皇太子殿下，聖明的功業和清澈的光輝，與貞明之星一同照耀；純粹的品德和溫和的儀態，與嵩山和霍山一同高峻。聲名超過姬誦（周成王），道行超越漢莊（漢明帝）。永遠沐浴在智慧之水中，長久照耀在慧日之下。至上的妙理存於自身，至高的仁德在於自身。自從雙樹（娑羅雙樹，佛陀涅槃之地）八枝潛藏光芒，寶城（指佛法）不開啟，智慧之門關閉。而聖后（指皇后）推動法輪于漫長道路，駕馭寶船于遙遠山谷。佛法普及人神，福運興隆宗廟。恭敬地祭祀園寢，虔誠地奉祀祖宗。憑藉這殊勝的果報，奉獻給七廟的聖靈。歸命敬禮，云云。 仰望重明累聖（指已故的聖明君主），彷彿就在眼前。升騰神力，凈化國土，總領天宮。託生于金蓮，遨遊于寶殿。 如果誠心在內心深處感動，那麼至高的覺悟就如同在眼前。如果形體和力量都耗盡，那麼法身就近在咫尺。我們一起努力精進，爲了諸位王爺、兄弟、妃子、親屬。歸命敬禮，云云。 愿諸位王爺殿下，分封土地，昌盛...

【English Translation】 English version: If one does not discern the origin of things, awaken and illuminate the ultimate void, exhaustively investigate the principles of things, thoroughly understand their nature, and unite oneself with the origin of the universe, how can one save the world, practice benevolence, and rescue the people from danger? The coverage of the Dao is as vast as the blue sea, and its reputation resounds throughout China. In the past, Emperor Yao's glory was only in his own time, and Emperor Shun's merits did not extend to future generations. Yu's (禹) tireless inspections exhausted him, and Tang's (湯) labor for the affairs of state exhausted his body and mind. They were only diligent within their own territories, bringing benefits to their own countries. How could they deliver sentient beings from the sea of suffering and rescue the mediocre from the path of fear? Using the power of spiritual abilities, uttering the earth-shattering sound of the Dharma, exploring the subtle principles of Xiangcheng (香城, possibly referring to a sacred city), and exhausting the profound teachings of the Jin River (金河, possibly referring to a sacred river). Wisdom surpassing Nagarjuna (龍樹, Buddhist philosopher), and talent exceeding Aśvaghoṣa (馬鳴, Buddhist poet). It is imperative to cleanse the sins of the people and encourage and guide monks and laity. Heaven covers the earth, nourishing all things, fish are produced in the water, and animals are born on the land, all of which can universally receive compassion and universally receive equal treatment. On behalf of His Majesty the Emperor and the Crown Prince, I pay my respects, etc. Looking up to His Majesty the Emperor, may his fortune be equal to the movement of the sun, moon, and stars, and may the foundation of the imperial family be as eternal as the sun and moon. May there be peace in the world, happiness among the people, and complete rites and music. May the jade candle (玉燭, a symbol of good governance) be harmonious, and may the national fortune be prosperous without any mistakes. May the gentle breeze bring auspiciousness, and may the rain bring nourishment, with abundant harvests every year. Stop the warhorses, rest the soldiers, and destroy the weapons. From the south to the north, from the west to the east, may all be able to receive sweet rain and spread grace. Use ropes to correct, and draw on hats, the country is prosperous, and the emperor is great. He is the guide of the people and the leader of the country. May His Royal Highness the Crown Prince, his wise achievements and clear brilliance, shine together with the star of chastity; his pure character and gentle demeanor, be as lofty as Mount Song and Mount Huo. His reputation surpasses Ji Song (姬誦, King Cheng of Zhou), and his Dao surpasses Han Zhuang (漢莊, Emperor Ming of Han). May he forever bathe in the water of wisdom and forever shine under the sun of wisdom. The supreme principle resides in himself, and the supreme benevolence resides in himself. Since the eight branches of the twin trees (娑羅雙樹, where the Buddha entered Nirvana) concealed their light, the treasure city (寶城, referring to the Dharma) was not opened, and the gate of wisdom was closed. But the Holy Queen (聖后, referring to the Empress) pushes the Dharma wheel on the long road and steers the treasure ship in the distant valley. The Dharma is universal to gods and men, and fortune prospers the ancestral temples. Respectfully offering sacrifices to the imperial tombs and piously worshiping the ancestors. With this excellent result, I offer it to the sacred spirits of the seven temples. Taking refuge and paying respects, etc. Looking up to the repeatedly enlightened sages (重明累聖, referring to the deceased enlightened rulers), as if they were right before our eyes. Ascending with divine power, purifying the country, and governing the heavenly palace. Reborn in a golden lotus and traveling in the treasure palace. If sincerity moves deep within the heart, then supreme enlightenment is as if it were right before our eyes. If the body and strength are exhausted, then the Dharmakaya is close at hand. Let us all strive together for the sake of the princes, brothers, consorts, and relatives. Taking refuge and paying respects, etc. May all the princes, dividing the land, flourish...

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于諸姬。磐石過於隆漢。德高魯衛義重間平。論道則百辟依風。作翰則群黎仰化。弘闡至教紹隆季象。弟內少長並膺此多福。若百華之春麗。譬萬實之秋成。信解堅深翹向無怠。

夫小乘志劣事唯一己。大士意均乃包六趣。今日檀主。信等明珠。無勞傍鏡。質同珽玉。不待外光。常欲物我均心怨親等觀。眾等各歸誠。為二十八天四王釋梵人間貧病地獄辛楚。敬禮尊儀靈像菩提寶塔。云云。

大乘奧藏妙法深經。大身無邊身。大力無量力。四向四果八賢八聖。愿六氣氛氳四序熙穆。至治光萬㝢玄化洞九幽。襲介披鱗濕生卵化。八苦六窮三塗五道。俱蒙惠利並識遵依。刀林輟刃劍樹摧鋒。迷城開道直指四衢。闇室生明大啟三曜。俱向道場同登種覺。

初夜文

夫遠自無始至於有身。生死輪騖。塵轢莫之比。明暗遞來。薪火不能譬。逝水非駛。千月難保。蓼蟲習苦。桂蠹喜甘。大睡劇于據梧。長昏甚於枕麹。義非他召事實己招。曾不知稟此形骸所由而至。將斯心識竟欲何歸。唯以勢位相高。爭嬌華於一旦。車徒自盛。競馳騖于當年。莫不恃其雄心壯齒紅顏緇發。口恣肥醲身安輕靡。繁弦促柱。極滔漂而不厭。玉床象席。窮靡曼而無已。謂蒙泉若木出沒。曾不關人。蹲烏顧兔升落。常自在彼。殊不知

【現代漢語翻譯】 現代漢語譯本：對於各位后妃，您的地位如同磐石般超越隆漢。您的德行崇高，可比魯國和衛國，您的道義深重，如同間平和。論述道理，百官都像風一樣順從您；創作文章，百姓都仰慕您的教化。您弘揚闡述最高的教義，繼承和發揚衰微的世道。弟弟和子侄，無論年幼年長，都承受了這許多福分，如同百花盛開的春天般絢麗，又如萬物結實的秋天般豐碩。對佛法的信念和理解堅定而深刻，一心向往佛道，從不懈怠。

小乘佛法志向狹小，所做之事只為自己；大乘菩薩心懷平等，能夠包容六道眾生。今日的施主，他們的信念如同明珠一般，無需藉助鏡子來顯現光芒；他們的品質如同美玉一般，無需等待外來的光輝。他們常常希望自己和他人都能平等，對待怨恨的人和親近的人都能一視同仁。大眾各自虔誠歸依，為二十八天、四大天王、釋提桓因、梵天，以及人間貧困疾病和地獄的種種痛苦祈福，恭敬禮拜尊貴的儀容、靈驗的佛像和菩提寶塔，等等。

大乘佛法的精深奧妙之處，在於其深邃的經典。佛身廣大無邊，力量強大無量。為四向四果的修行者和八賢八聖祈福，愿天地間的六種氣息和諧，四季安寧美好。愿聖明的統治光照天下，玄妙的教化深入九幽。愿所有披著甲殼的、長著鱗片的、濕生和卵生的眾生，以及遭受八種痛苦、六種困境和三塗五道的眾生，都能蒙受佛法的恩惠，明白並遵從佛法。愿刀山劍樹停止殺戮，迷途的城市開闢道路，直接指向四通八達的道路。愿黑暗的房間產生光明，開啟太陽、月亮和星辰這三光。共同走向道場，一同證得菩提覺悟。

初夜文

從久遠的無始以來，直到有了這個身體，我們都在生死輪迴中奔波，其間的苦難如同車輪碾過的塵土般數不勝數。光明和黑暗交替而來，如同薪柴燃燒的火焰般無法比擬。時間流逝之快，不是流水可以形容的，即使千年也難以保證。蓼蟲習慣了苦味，桂樹中的蠹魚喜歡甜味。沉睡如同靠在梧桐樹上一樣，長久的昏迷如同枕著酒糟一樣。這並非他人所召，而是自己招來的。曾經不知道我們所稟受的這個形骸是從哪裡來的，將要讓這個心識最終歸向何處。只是憑藉著權勢和地位互相攀比，爭奪一時的榮華。車馬隨從日益增多，競相馳騁于短暫的歲月。沒有誰不仗恃著自己雄壯的心志、年輕的牙齒、紅潤的容顏和烏黑的頭髮，口中放縱地享受肥美的食物和濃烈的酒，身體安逸地享受輕柔的服飾。沒完沒了地演奏著繁雜的音樂，窮盡奢靡而沒有止境。認為蒙泉和若木的出現和消失，與自己無關；蹲伏的烏鴉和顧盼的兔子升起和落下，常常自在地在那裡。卻不知道……

【English Translation】 English version: To all the concubines, your position is more solid than Mount Longhan. Your virtue is as high as that of the states of Lu and Wei, and your righteousness is as profound as that of Jian Ping. When discussing the Way, all officials follow you like the wind; when creating writings, the people look up to your teachings. You promote and elucidate the supreme doctrine, inheriting and developing the declining era. Younger brothers and nephews, both young and old, all receive this great fortune, as splendid as the spring of a hundred flowers, and as fruitful as the autumn of ten thousand fruits. Their faith and understanding of the Dharma are firm and deep, and they aspire to the Way without懈怠.

The Hinayana (Small Vehicle) has inferior aspirations, and its actions are only for oneself; the Mahayana (Great Vehicle) Bodhisattva has equal intentions, encompassing all six realms of existence. Today's donors, their faith is like a bright pearl, requiring no mirror to reveal its brilliance; their quality is like a precious jade, needing no external light. They always desire equality between themselves and others, viewing enemies and relatives with equanimity. May the assembly each return to sincerity, praying for the twenty-eight heavens, the Four Heavenly Kings, Shakra, Brahma, and the human realm's poverty, disease, and the辛楚 of hell. Reverently paying homage to the venerable appearance, the efficacious images, and the Bodhi stupa, and so on.

The profound and mysterious essence of the Mahayana, the deep sutras of the wonderful Dharma. The great body, the boundless body. The great power, the immeasurable power. For the four aspirants, the four fruits, the eight worthies, and the eight sages. May the six atmospheres be harmonious and the four seasons be peaceful. May the supreme governance illuminate the myriad realms, and the profound transformation penetrate the nine nether regions. May all those covered in shells, those with scales, those born from moisture, and those born from eggs, as well as those suffering from the eight苦, the six窮, and the three evil paths and five paths, all receive the benefits of the Dharma and recognize and follow it. May the forest of knives cease its blades, and the sword trees break their points. May the city of delusion open a path, directly pointing to the four crossroads. May darkness give rise to light, greatly illuminating the three luminaries. Together, may we go to the Bodhimanda and attain enlightenment.

First Night Text

From the distant beginningless past until we have this body, we have been running in the cycle of birth and death, and the suffering in between is as countless as the dust trampled by wheels. Light and darkness come and go, like the flame of burning firewood, which cannot be compared. The passage of time is so swift that it cannot be described by flowing water, and even a thousand years cannot be guaranteed. The蓼蟲 is accustomed to bitterness, and the桂蠹 delights in sweetness. Deep sleep is like leaning on a梧桐 tree, and prolonged unconsciousness is like pillowing on wine dregs. This is not summoned by others, but invited by oneself. We once did not know where this form and body that we have received came from, and where we will eventually return this consciousness. We only compete with each other based on power and status, vying for fleeting glory. Carriages and entourages increase day by day, racing in the fleeting years. No one does not rely on their雄心壯齒, red face, and black hair, indulging in rich food and strong wine, and comfortably enjoying soft clothing. Endlessly playing complex music, exhausting extravagance without end. Thinking that the emergence and disappearance of蒙泉 and若木 are irrelevant to oneself; the crouching crow and the gazing rabbit rise and fall, always freely there. But they do not know...

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命均脆草身為苦器。何異犬羊之趣屠肆。麋鹿之入膳廚。秋蛾拂焰而不疑。春蠶縈絲而靡悟。未辨先對不識因習。及其一觸畏途。孟門非險。轘裂支解方斯不臻其痛。斷趾鑿肩比茲未極其苦。輪迴起伏杳杳悠悠。是以天中之天降悲提引。壅夏河之長瀉。撲秋原之猛燎。或同商主乍等醫王。形遍三千教傳百億。或恣其神力。或寂諸梵境。言則三塗離苦。笑則四生受樂。乃應病投機解紛說理。制之日夜稱為八關。以八正籥為法關揵。斯實出世之妙津。在家之雄行。眾等相與運誠。奉逮南平王殿下禮。云云。

愿大王殿下。睿業清暉與南嶽而相固。貞心峻節等東溟而共廣。萬累煙消百災霧滅。巧幻所不惑。強魔莫能嬈。逐慘舒而適體。隨暄涼而得性。自稟儀天之氣。永固繕衛之道。得六神通力。具四無礙智。

夫日在昆吾則慮繁事擾。景落蒙氾則神靜志恬。璧月珠星合華相照。輕云薄霧朗然自戢。鳴鐘浮響光燈吐輝。法幢卷舒。拂高軒而徐薄。名香郁馥。出重擔而輕轉。金錶含映珠柱洞色。況復天尊端嶷威光四照。煥發青蓮容與珂雪。覺祇衛之咫尺。若林園之斯在。大招離垢之賓。廣集應真之侶。清梵含吐一唱三嘆。密義抑揚連環不輟。南平王。體得機之敏。資入神之微。抱德含和經仁緯義。善無細而不窮。累

【現代漢語翻譯】 現代漢語譯本：生命就像脆弱的草，身體如同盛放苦難的器皿。這和犬羊被驅趕到屠宰場有什麼區別呢？又和麋鹿進入廚房等待烹飪有什麼不同呢？秋天的飛蛾撲向火焰卻毫不懷疑，春天的蠶纏繞吐絲卻不覺醒悟。不能分辨先後的次第，不認識因果的習性。等到一旦觸及可怕的境地，孟門也不算險峻了。被車裂肢解的痛苦，還遠遠不及（地獄的）痛苦。斷腳鑿肩的苦楚，也比不上（地獄的）極苦。輪迴起伏，漫長而悠遠。因此，天中之天（指佛陀）降下慈悲，引導眾生。像用壅塞夏河的洪水，撲滅秋天原野上的猛烈火焰。有時像商人，有時像醫王。身影遍佈三千大千世界，教法傳遍百億國土。有時運用神通之力，有時寂靜于諸梵天之境。言語能使三惡道眾生脫離苦難，笑容能使四生眾生獲得快樂。這是應病投藥，解決紛爭，闡述真理。制定日夜持守的八關齋戒，用八正道作為開啟解脫之門的鑰匙。這實在是出世的妙法津樑，在家修行的殊勝行為。我們大家一起以真誠之心，奉獻給南平王殿下，行禮等等。

愿大王殿下，聖明的功業和清明的德輝，像南嶽山一樣穩固；堅貞的心志和高尚的節操，像東海一樣寬廣。各種憂愁像煙一樣消散，各種災禍像霧一樣消滅。巧妙的幻術不能迷惑您，強大的魔力也不能擾亂您。隨著氣候的變化而感到舒適，隨著寒暑的變化而得到適宜。自然稟賦了與天同儀的氣概，永遠鞏固修身養性的方法。獲得六神通力，具備四無礙辯才。

太陽在昆吾山上，就會思慮繁多，事務煩擾；太陽落到蒙氾澤，就會精神安定，心志恬淡。明月和星星交相輝映，輕雲和薄霧自然消散。鳴鐘的聲音悠揚，燈光閃耀光輝。法幢舒捲自如，輕輕拂過高高的屋檐。名貴的香氣濃郁芬芳，從沉重的負擔中輕鬆散發出來。金色的裝飾閃耀光芒，珠子的光彩照亮洞穴。更何況天尊（指佛像）端莊肅穆，威嚴的光芒照耀四方，煥發出像青蓮花一樣清凈，像白玉一樣溫潤的光彩。感覺佛陀就在咫尺之間護衛著，就像身處林園之中一樣。廣招脫離塵垢的賓客，廣泛聚集應真（阿羅漢）的同伴。清凈的梵音包含著深意，一唱三嘆，秘密的教義抑揚頓挫，連綿不斷。南平王，領悟佛法的機敏，具備入神的微妙智慧，懷抱道德，蘊含祥和，以仁為經，以義為緯。善事無論多麼細小，都要做到極致；罪惡

【English Translation】 English version: Life is like fragile grass, and the body is like a vessel of suffering. How is this different from dogs and sheep being driven to the slaughterhouse? Or deer entering the kitchen to be cooked? The autumn moth flies into the flame without doubt, and the spring silkworm spins silk without awakening. They cannot distinguish the order of precedence, nor do they recognize the habits of cause and effect. Once they touch the fearful path, Mengmen (a dangerous pass) is not considered dangerous. The pain of being torn apart is far less than the pain (of hell). The suffering of having feet cut off and shoulders chiseled is not comparable to the extreme suffering (of hell). Rebirth rises and falls, long and distant. Therefore, the 'Heaven above heavens' (referring to the Buddha) descends with compassion, guiding sentient beings. Like using the flood of the blocked Xia River to extinguish the fierce flames on the autumn plains. Sometimes like a merchant, sometimes like a king of medicine. His form pervades the three thousand great thousand worlds, and his teachings spread throughout hundreds of billions of lands. Sometimes he uses his divine powers, sometimes he is silent in the realms of the Brahma heavens. His words can liberate beings in the three evil paths from suffering, and his smile can bring joy to beings in the four forms of birth. This is prescribing medicine according to the illness, resolving disputes, and explaining the truth. He established the Eight Precepts to be observed day and night, and uses the Eightfold Noble Path as the key to open the door of liberation. This is truly a wonderful ferry for transcending the world, and a heroic practice for those at home. Let us all together offer our sincerity to His Highness, Prince Nanping, and perform the rituals, etc.

May Your Highness, Prince, your wise achievements and clear virtue be as solid as Mount Nan (Nanyue), and your steadfast heart and noble integrity be as vast as the Eastern Sea (Dongming). May all worries vanish like smoke, and all disasters disappear like mist. May clever illusions not deceive you, and powerful demons not disturb you. May you feel comfortable with the changes in climate, and find suitability with the changes in temperature. May you naturally possess the spirit that aligns with the heavens, and forever strengthen the path of self-cultivation. May you attain the six supernatural powers and possess the four unobstructed wisdoms.

When the sun is on Mount Kunwu, there will be many thoughts and disturbances; when the sun sets on the Mengfan Marsh, the spirit will be calm and the mind will be tranquil. The bright moon and stars shine together, and the light clouds and thin mist naturally dissipate. The sound of the bell is melodious, and the lights shine brightly. The Dharma banner unfurls and rolls freely, gently brushing against the high eaves. The precious fragrance is rich and fragrant, easily emanating from heavy burdens. The golden decorations shine with light, and the brilliance of the pearls illuminates the cave. Moreover, the Celestial Honored One (referring to the Buddha image) is dignified and solemn, with a majestic light shining in all directions, radiating purity like a blue lotus flower and gentleness like white jade. One feels that the Buddha is protecting them within a short distance, as if being in a forest garden. He widely invites guests who have left behind defilements and gathers companions who are Arhats. The pure Brahma sounds contain deep meaning, with one chant followed by three sighs, and the secret teachings are modulated and continuous. Prince Nanping possesses the keenness to understand the Dharma and the subtle wisdom to enter the divine. He embraces virtue and contains harmony, using benevolence as the warp and righteousness as the weft. He strives to perfect even the smallest good deeds; evil

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有輕而必舍。受同虛籥照如懸鏡。忘魯衛之尊高。略棣萼之華重。建希有之勝席。臨難遇之法場。相與五體歸命敬禮。云云。

愿大王殿下。入不二門登一相道。德階不動智超遠行。洋溢惠聲與八風而共遠。優遊玉體等六律而相調。餐雪山之良藥。挹露城之甘味。袞服桓圭與四時而永久。朱輪緹幟貫千祀而常然。

廣弘明集卷第十五 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十六

大唐西明寺沙門釋道宣撰

佛德篇第三之二謝述佛法事書啟(十四首)　梁簡文寺剎像等銘(十首)　梁沈約等

奉阿育王寺錢啟

梁簡文

臣諱言。臣聞八國同祈。事高於法本。七區皆蘊。理備于涌泉。故牙床白傘無因不睹。金瓶寶函有緣斯出。伏惟陛下。懸天鏡于域中。運大權于宇內。三有均夢。則臨之以慧日。百藥同枯。則潤之以慈雨。動寂非己行住因物。無能名矣。臣何得而稱焉。故以昭光赤書。賤前史之為瑞。珥芝景玉。嗤往代之為珍。難遇者乃如來真形舍利。昭景寶瓶浮光德水。如觀鉤鎖似見龍珠。自非聖德威神。無以值斯希有。天人頂戴遐邇歸心。伏聞阿育王寺方須莊嚴。施巨萬金檀豐十藏。寶陳河府泉出水衡。比丘持土大廈方構。羅漢引繩高

【現代漢語翻譯】 現代漢語譯本：

有輕微的執著也必須捨棄。接受真理如同空虛的樂器，照亮萬物如同懸掛的明鏡。忘卻魯國和衛國的尊貴地位，忽略兄弟情誼的深厚情誼。建立稀有難得的殊勝法席，面臨難以遇到的弘法道場。大家一起五體投地，恭敬禮拜，如此等等。 愿大王殿下，進入不二法門，登上一相之道。道德的階梯不動搖，智慧超越遙遠的修行。美好的聲譽像惠風一樣遠播四方，與八風（比喻各種順逆境）共同傳播。安逸的身心像六律（古代音律）一樣和諧協調。享用雪山的良藥（比喻佛法的滋養），汲取露城的甘露（比喻佛法的美味）。身穿袞服，手持桓圭（古代帝王的禮服和玉器），與四季同在而永久，硃紅色的車輪和緹紅色的旗幟，貫穿千年而常新。 《廣弘明集》卷第十五 大正藏第 52 冊 No. 2103 《廣弘明集》 《廣弘明集》卷第十六 大唐西明寺沙門釋道宣撰 《佛德篇》第三之二 謝述佛法事書啟(十四首) 梁簡文寺剎像等銘(十首) 梁沈約等 奉阿育王寺錢啟 梁簡文 臣（我）名諱言。臣聽說八國共同祈願，這件事比法本（根本的佛法）還要高尚。七區（指天下）都蘊藏著真理，道理完備得像涌出的泉水一樣。所以阿育王（Ashoka）的牙床和白傘（象徵王權的器物）不是沒有原因就能看到的，金瓶和寶函（盛放舍利的容器）是有緣分才能出現的。臣恭敬地認為陛下，像在天下懸掛明鏡一樣，在宇宙中執行著巨大的權力。三有（三界）都像在夢中一樣，陛下就用智慧的太陽來照亮他們，百藥（比喻眾生）都像枯萎了一樣，陛下就用慈悲的雨水來滋潤他們。行動和寂靜都不是爲了自己，行為和居住都是爲了眾生。沒有什麼可以用來稱讚陛下的了。臣怎麼能夠稱讚陛下呢？所以用昭光赤書（古代祥瑞的徵兆）來輕視前代的瑞兆，用珥芝景玉（古代珍貴的寶物）來嘲笑往代的珍寶。難以遇到的是如來（Tathagata）的真身舍利（Sarira），昭景寶瓶（盛放舍利的寶瓶）和浮光德水（具有功德的水）。看起來像觀察鉤鎖一樣，又像看見龍珠一樣。如果不是聖明的德行和威嚴的神力，就沒有辦法遇到這樣稀有的事物。天人和世人都敬仰，遠近的人都歸心。臣聽說阿育王寺（Ashoka Temple）正需要莊嚴修飾，請施捨巨萬的黃金和堆積如山的檀木，寶物陳列得像河府一樣，泉水涌出得像水衡一樣。比丘（Bhikkhu）拿著泥土，巨大的殿堂正在建造，羅漢（Arhat）拉著繩子，高聳

【English Translation】 English version:

Even the slightest attachment must be relinquished. Receive the truth like an empty flute, illuminating all things like a suspended mirror. Forget the noble status of the states of Lu and Wei, disregard the profound affection of brotherhood. Establish a rare and precious Dharma seat, face a Dharma field difficult to encounter. Together, let us prostrate ourselves in reverence, and so on. May Your Majesty enter the gate of non-duality and ascend the path of the one reality. May the steps of your virtue be unshakable, and your wisdom transcend distant practices. May your virtuous reputation spread far and wide like a gentle breeze, resonating with the eight winds (a metaphor for various favorable and unfavorable circumstances). May your peaceful body and mind be as harmonious as the six musical tones. May you partake of the excellent medicine of the Snow Mountains (a metaphor for the nourishment of the Dharma), and draw from the sweet taste of the Dew City (a metaphor for the deliciousness of the Dharma). May your imperial robes and jade scepter endure with the seasons, and may your vermilion chariot wheels and crimson banners remain constant for thousands of years. Guang Hong Ming Ji, Volume 15 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji Guang Hong Ming Ji, Volume 16 Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 3.2 of 'Essays on the Buddha's Virtue': Memorials Praising the Buddha-Dharma (14 pieces), Inscriptions on Temples and Images by Emperor Jianwen of Liang (10 pieces), Shen Yue of Liang, etc. Memorial Requesting Funds for Ashoka Temple Emperor Jianwen of Liang Your subject, whose name is Huiyan. Your subject has heard that the joint prayers of the eight kingdoms are a matter higher than the Dharma itself. All seven regions (referring to the world) contain truth, and the principles are as complete as a gushing spring. Therefore, Ashoka's (Ashoka) tooth-bed and white umbrella (symbols of royal power) are not seen without cause, and the golden vase and treasure box (containers for relics) appear only through karmic connection. Your subject respectfully believes that Your Majesty, like hanging a bright mirror in the world, wields great power within the universe. All three realms are like dreams, and Your Majesty illuminates them with the sun of wisdom; all medicines (a metaphor for sentient beings) are like withered plants, and Your Majesty nourishes them with the rain of compassion. Action and stillness are not for oneself, and behavior and dwelling are all for the sake of sentient beings. There is nothing that can be used to praise Your Majesty. How can your subject praise Your Majesty? Therefore, using the auspicious red book of Zhao Guang (an ancient auspicious omen) to belittle the auspicious signs of previous dynasties, and using the jade of Erzhi Jing (an ancient precious treasure) to ridicule the treasures of past generations. What is difficult to encounter is the true body relic (Sarira) of the Tathagata (Tathagata), the Zhao Jing treasure vase (a treasure vase containing relics), and the floating light of virtuous water (water with merit). It seems like observing a hook and chain, and it is like seeing a dragon pearl. If it were not for sagely virtue and awe-inspiring divine power, there would be no way to encounter such rare things. Gods and humans revere and uphold them, and people near and far return to them. Your subject has heard that Ashoka Temple (Ashoka Temple) is in need of solemn adornment, please donate millions of gold and piles of sandalwood, treasures are displayed like the river treasury, and springs gush out like the water balance. Bhikkhus (Bhikkhu) are holding soil, and huge halls are being built, Arhats (Arhat) are pulling ropes, and towering

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塔將表。不勝喜抃。謹上錢一百萬。雖誠等散花心符不盡。而微均渧瀝陋甚鄰空。輕以塵聞。伏啟悚汗謹啟。

謝敕苦行像並佛跡等啟

臣諱啟。舍人顧疌奉宣敕旨。以金銅苦行佛並佛跡。供養具等賚使供養。伏以六年道樹超出四魔。千輻足輪德圓萬善。故能聞見悟解逢遇祛塵。天聽恩隆曲垂獎被。謹修飾欄宇。齋潔身心。翹仰慈光。伏待昭降。千昌四辯尚不宣心。輕毫弱簡豈能陳謝。不任下情。謹啟事謝聞謹啟。

謝敕參迎佛啟

臣諱啟。主書周昂奉宣敕旨曲賚恩參。臣即爾到建元寺奉候法身。金山戾止。王人勞問榮恩頻疊。啟謝無辭不任下情。謹啟事謝聞。謹啟。

答敕聽從舍利入殿禮拜啟

臣諱啟。舍人王景曜至奉宣敕旨曲垂逮問。並聽臣隨從舍利入殿禮拜。謹奉秋色昭澄預表光瑞。臣比身心得無障惱。明陪扈寶函。謹鞠躬恭到。但不生羽翼無假神通。身升凈土高排閶闔。足踐蓮華方茲非喻。升躡寶梯比斯未重。誘導殊恩實回始望。顧茲塵縛喜戴不勝。謹啟。

謝敕賚銅供造善覺寺塔露盤啟

臣諱啟。主書陳僧聰奉宣　敕旨。垂賚銅一萬三千斤。供造善覺寺塔露盤。是稱杻陽之珍。實亦昆吾之瑤。燥濕無變九布見奇。寒暑得宜六律成用。況復神龍負子光斯妙

塔。金鳥銜帶飾茲高表。函谷恥其詠歌。臨淄恧其祥應。陽燧含景還譬日輪。甘露入盤足稱天酒。辭林本闕心辯又慚。徒戴重恩終難陳謝。不任銘荷之誠。謹奉啟聞。謹啟。

謝敕使入光嚴殿禮拜啟

臣諱啟。舍人王景曜奉宣　敕旨曲垂勞問。並使明入光嚴殿禮拜法身。謹奉臣粗蒙恩造明守開恭到遂以勞屢升凈土風積水厚不足為喻。微心悚躍上謝無辭。不任下情。謹啟事謝聞。謹啟。

謝敕使監善覺寺起剎啟

臣諱啟。伏見　敕旨。使監作舍人王曇明材官將軍沈徽御仗吳景等監看善覺寺起剎事。爰奉聖恩曲降神力。命斯執事修茲長表。寶塔云構無待喜園。水精特建非差龍海。大龜持泥未足為盛。鹙鷺引繩方斯取劣。仰瞻慈渥喜戴不勝。俯循宿願私增涕噎。不任銘荷。謹奉啟謝聞。謹啟。

謝御幸善覺寺看剎啟並答

臣諱言。即日輿駕幸善覺寺。威神所被金錶建立。概泰清而特起。接庫樓而上征。既等湛然長均凈土。方為佛事永利天人。頂荷之誠臣百恒品。不任下情。謹奉啟事謝聞。謹啟。

汝所營建慈悲寶剎。諸佛威神不營多功。裁欲運力即便豎立。幽顯欣仰我亦隨喜。不得與汝同共瞻拜。以此為恨耳。越敕。

謝敕賚錢並白檀香充法會啟

臣諱啟。傳　詔

【現代漢語翻譯】 現代漢語譯本 寶塔啊，金鳥銜著華麗的裝飾，顯得如此高聳挺拔。即使是函谷關的辭賦家，也會因為你的壯麗而感到羞愧；即使是臨淄的祥瑞之兆，也難以與你媲美。你如同陽燧（古代取火的鏡子）含著太陽的光輝，又像是甘露落入盤中，堪稱天上的美酒。我本是辭藻匱乏之人，又慚愧於自己口才笨拙，即使身負皇恩浩蕩，也難以充分表達我的感激之情。實在無法承受這銘記於心的恩情，謹呈上此啟文稟告。謹啟。

謝敕使入光嚴殿禮拜啟

臣某某啟。舍人王景曜奉宣皇上的旨意，特地垂問慰勞，並派遣您進入光嚴殿禮拜佛陀法身。我粗陋之身，蒙受皇恩，得以守護開恭，屢次升入凈土，恩情之深厚，如同風之積聚，水之深厚，難以比喻。我內心既敬畏又激動，向上感謝皇恩，無以言表。實在無法表達我的心情。謹啟事謝聞。謹啟。

謝敕使監善覺寺起剎啟

臣某某啟。我恭敬地看到皇上的旨意，派遣監作舍人王曇明、材官將軍沈徽、御仗吳景等，監看善覺寺建造佛塔之事。承蒙皇上的恩典，降下神力，命令這些官員來修建這座高大的佛塔。寶塔如雲般聳立，無需等待喜園的建造；水精般晶瑩剔透，並非龍海所能比擬。即使是大龜揹負泥土，也無法形容其盛大；即使是鹙鷺牽引繩索，也顯得遜色。我仰望皇上的慈愛，歡喜地承受，感激不盡。回想過去的願望，私下裡增加涕淚哽咽。實在無法承受這銘記於心的恩情。謹呈上此啟文謝恩。謹啟。

謝御幸善覺寺看剎啟並答

臣某某啟。今日皇上親自駕臨善覺寺，威神所及，金色的佛塔得以建立。它超越了泰清之境而特別聳立，連線著庫樓而向上延伸。它既等同於湛然（寂靜）之境，長久地與凈土相連，又將為佛事永久地利益天人和世人。我頂戴皇恩的誠心，如同百恒品（無數珍寶），難以表達我的心情。謹呈上此啟文謝恩。謹啟。

您所營建的慈悲寶剎，諸佛的威神無需多加功勞，稍微一用力，寶剎便立即豎立起來。幽冥和顯現的世界都歡欣仰慕，我也隨之歡喜。可惜我不能與您一同瞻仰禮拜，以此為憾。特此下敕。

謝敕賚錢並白檀香充法會啟

臣某某啟。傳達皇上的詔令

【English Translation】 English version Oh, pagoda! The golden bird holds the magnificent ornaments, appearing so high and towering. Even the poets of Hangu Pass would be ashamed of its grandeur; even the auspicious omens of Linzi cannot compare to it. You are like the Yangsui (ancient mirror for obtaining fire) containing the light of the sun, and like the sweet dew falling into a plate, worthy of being called the heavenly wine. I am originally a person lacking in rhetoric, and ashamed of my clumsy eloquence, even if I bear the immense imperial grace, it is difficult to fully express my gratitude. I really cannot bear this unforgettable kindness, and I respectfully present this memorial to report. Respectfully submitted.

Memorial of Thanks for the Imperial Envoy Entering Guangyan Hall to Worship

Your subject, so-and-so, reports. The attendant Wang Jingyao conveyed the imperial decree, specially extending concern and comfort, and sent you to enter Guangyan Hall to worship the Dharma body of the Buddha. I, in my humble position, have received imperial grace, and have been able to guard Kaigong, repeatedly ascending to the Pure Land. The depth of the kindness is like the accumulation of wind and the depth of water, beyond comparison. My heart is both in awe and excited, and I thank the imperial grace above, beyond words. I really cannot express my feelings. I respectfully submit this memorial to express my gratitude. Respectfully submitted.

Memorial of Thanks for the Imperial Envoy Supervising the Construction of the Pagoda at Shanjue Temple

Your subject, so-and-so, reports. I respectfully see the imperial decree, dispatching the supervisor Wang Tanming, the military officer General Shen Hui, and the imperial guard Wu Jing, etc., to supervise the construction of the pagoda at Shanjue Temple. Receiving the grace of the Emperor, divine power is bestowed, ordering these officials to build this tall pagoda. The pagoda stands like clouds, without waiting for the construction of the Joyful Garden; it is as crystal clear as crystal, not comparable to the Dragon Sea. Even if a large turtle carries mud, it cannot describe its grandeur; even if herons pull ropes, they appear inferior. I look up to the Emperor's compassion, joyfully bear it, and am endlessly grateful. Recalling past wishes, I privately add tears and sobs. I really cannot bear this unforgettable kindness. I respectfully present this memorial to express my gratitude. Respectfully submitted.

Memorial of Thanks for the Imperial Visit to Shanjue Temple to View the Pagoda and Reply

Your subject, so-and-so, reports. Today, the Emperor personally visited Shanjue Temple. The divine power was exerted, and the golden pagoda was established. It transcends the realm of Taiqing and stands out, connecting to the Kulou and extending upwards. It is both equal to the state of Zhanran (stillness), and permanently connected to the Pure Land, and will permanently benefit gods and humans for Buddhist affairs. My sincere heart of bearing the imperial grace is like a hundred Heng Pins (countless treasures), and it is difficult to express my feelings. I respectfully submit this memorial to express my gratitude. Respectfully submitted.

The compassionate pagoda you have built, the power of all Buddhas does not require much effort, with a little effort, the pagoda is immediately erected. The hidden and manifest worlds all admire and rejoice, and I also rejoice with them. Unfortunately, I cannot worship with you, and I regret this. This is the imperial decree.

Memorial of Thanks for the Imperial Grant of Money and White Sandalwood to Fill the Dharma Assembly

Your subject, so-and-so, reports. Conveying the imperial edict

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奉宣　敕旨。以臣明法會垂賚錢二十萬。白檀薰陸棧香各十斤。黃紙詔書先開泉府。青雲好氣次集桂宮。貨重文龜芳逾麗草。散金廡下止及軍吏。積穀充家才斑親族。未若資此良田方開五蓋。入茲法度長出四流。假辭敬祖尚慚難述。借辯君卿猶知非謝。不任荷戴。謹啟事以聞。謹啟。

謝敕賚柏剎柱並銅萬斤啟

臣諱啟。傳詔呂文強奉宣　敕旨。賚臣柏剎柱一口銅一萬斤。供起天中天寺。九牧貢金千尋挺樹。永曜梵輪方興寶塔。夏羞神鼎晉惡相風。使福被域中功提無外。臣以庸愚稟承勝善。樂受遍心恩光動色。銘荷之誠無詞啟謝。不任頂戴。謹奉啟謝謹啟。

千佛愿文

梁簡文

蓋聞。九土區分四民殊俗。昏波易染慧業難基。故法身寂鏡有照斯感。滌無明於慾海。度蒼生於寶船。或輕慈導舍薄笑牽悲。曲艷口宣斜光頂入。自鹿樹表光金河匿曜。故像法眾生希向有形。雖千聖異跡一智同涂。弟子某甲。久沒迷波長流苦沫。不生意樹未啟心燈。而善生一念敬造千佛。雖復無上無為極相難辯。非空非有妙智誰觀。而紺發日光蓮眸月面。庶可長表誠敬永寄心期。

為人造丈八夾纻金薄像疏

梁簡文

比丘某甲敬白。竊以慧日潛影慈輪罷應。業逐惱飄愛隨情織。徒愍衣珠抱名

珍而弗悟。眇嘆葉金惑空言而啼止。自非表茲勝業樹彼妙緣。何以去此心堂移茲身窟。故水精龍塔永愴恨于遺髭。明鏡石龕獨徘徊於留影。某甲久發誓愿遍為六道四生造夾纻丈八佛像一軀。年月已流因緣易奪。常恐暫有之身忽隨畫水。還無之報飆爾電光。今便建立誠心遂茲本誓。使聚月見容金山表跡。見形善發聞名惡舍。拔六根之痛惱。去五燒之焚灼。但四寶屢空七財多匱。仰雙蓮而獨慨。睹萬字而無由。儻能薄離五家微捐四事。結此冥慈共成因果。則素疊之功非唯昔世。散華之報方驗來緣。語善無奢。在言多恧。謹白。

與僧正教

梁簡文

此州伽藍支提基列。雖多設莊嚴盛修供具。觀其外跡必備華侈。在乎意地實有未弘。何者。凡鑄金刻玉鏤漆圖瓦。蓋所以仰傳應身遠注靈覺。羨龍瓶之始晨。追鵠林之餘慕。故祭神如在。敬神之道既極。去聖茲遠。懷聖之理必深。此土諸寺止乎應生之日則暫列形像。自斯已后封以篋笥。乃至葉服離身尋炎去頂。或十尊五聖共處一廚。或大士如來俱藏一櫃。信可謂心與事背貌是情非。增上意多精進心少。昔塔里紅函止傳舍利。像頭白傘非謂全身。夫以畫像追陳。尚使吏民識敬。镕金圖范。終令越主懷思。匹以龍阿尚能躍鞘。方之虎兕猶稱出匣。況復最大圓慈無上

【現代漢語翻譯】 現代漢語譯本： 珍惜卻不能領悟。只能渺小地嘆息，被虛假的言語迷惑，最終在啼哭中停止。如果不是爲了彰顯這殊勝的功業，種下那微妙的因緣，又怎麼能夠離開這內心的殿堂，搬離這棲身之所呢？所以，面對水精龍塔，只能永遠悲傷地懷念遺留的鬍鬚；面對明鏡石龕，只能獨自徘徊於留下的身影。我某甲（指說話者自己）長久以來發誓，要為六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）四生（胎生、卵生、濕生、化生）眾生，建造一尊夾纻（一種用漆和麻布製作的佛像）丈八（約合一丈八尺，形容佛像高大）佛像。歲月流逝，因緣容易被奪走。常常擔心這短暫擁有的身體，會像畫在水上的東西一樣瞬間消失；那沒有回報的遭遇，也會像狂風中的閃電一樣迅速。現在我便要建立真誠的心，完成這最初的誓願，使佛像聚集日月的光輝，金山般顯現軌跡。見到佛像的人能生髮善念，聽到佛名的人能捨棄惡行，拔除六根（眼、耳、鼻、舌、身、意）帶來的痛苦煩惱，去除五燒（貪、嗔、癡、慢、疑）的焚燒灼熱。只是四寶（金、銀、琉璃、玻璃）屢次空乏，七財（信、戒、慚、愧、聞、施、慧）大多匱乏。仰望雙蓮（佛座），獨自感嘆；看到萬字（佛教符號），卻無從下手。如果能夠稍微捨棄五家（指王、賊、水、火、惡子），稍微捐助四事（飲食、衣服、臥具、醫藥），共同成就這冥冥中的慈悲，結成因果，那麼素疊（指佈施）的功德，就不僅僅是前世的善行，散花的果報，也將在來世得到驗證。言語表達善意，卻不敢奢求，說得越多越感到慚愧。謹此稟告。 與僧正教 梁簡文 此州（指所在州）伽藍（寺廟）支提（佛塔）的基址排列，雖然多設定莊嚴的裝飾，盛大地修繕供奉的器具，但觀察其外在的表象，必定是華麗奢侈的。而在意念的層面，實際上還有未弘揚的地方。為什麼呢？凡是鑄造金像、雕刻玉像、鏤刻漆像、繪製圖像，都是爲了仰慕傳達應化之身（佛的化身），遙寄對靈覺的嚮往。羨慕龍瓶（指佛的缽）開始的清晨，追隨鵠林（佛陀涅槃之地）遺留的思慕。所以祭祀神靈如同神靈就在眼前，敬奉神靈的道理已經達到極致。遠離聖賢的時間越久，懷念聖賢的道理必定越深。此地的各個寺廟，僅僅在佛誕之日才暫時陳列佛像，從這以後就用箱子封存起來。甚至等到衣服破舊，身體衰老，尋覓火焰，頭頂脫髮的時候，或者十尊佛像、五位菩薩共同放在一個櫥櫃里，或者大士（菩薩）如來（佛）一起藏在一個櫃子里。實在可以說是心與事背離，外貌與真情不符。增長的意念多，精進的心少。過去塔里紅色的匣子，僅僅用來存放舍利；象頭白色的傘，並非指全身。用畫像來追述往事，尚且能使官吏百姓認識敬仰；熔化金屬來繪製模範，最終也能讓越王懷念思慕。即使是龍阿（寶劍名），尚且能躍出劍鞘；比作老虎犀牛，還被稱為出匣。更何況是最大圓滿的慈悲，無上的...

【English Translation】 English version: Cherishing but not understanding. Only to sigh faintly, deluded by empty words, and stop in weeping. If not to manifest this supreme undertaking and plant that wondrous cause, how can one leave this hall of the heart and move from this dwelling of the body? Therefore, facing the crystal dragon pagoda, one can only forever sadly remember the lost beard; facing the bright mirror stone shrine, one can only wander alone at the remaining shadow. I, so-and-so (referring to the speaker himself), have long vowed to create a lacquered and hemp-cloth (a type of Buddha statue made with lacquer and hemp cloth) sixteen-foot (approximately sixteen feet tall, describing the Buddha statue as tall) Buddha statue for all beings in the six realms (devas, humans, asuras, animals, pretas, and hell-beings) and the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born). Years have passed, and conditions are easily taken away. I often worry that this briefly possessed body will suddenly vanish like a painting on water; that the unrewarded encounter will be as swift as lightning in a storm. Now I will establish a sincere heart and fulfill this original vow, so that the Buddha statue may gather the light of the sun and moon, and manifest traces like a golden mountain. Those who see the form will generate good thoughts, and those who hear the name will abandon evil deeds, uprooting the painful afflictions of the six senses (eye, ear, nose, tongue, body, and mind), and removing the burning heat of the five fires (greed, hatred, delusion, pride, and doubt). However, the four treasures (gold, silver, lapis lazuli, and crystal) are repeatedly empty, and the seven riches (faith, morality, shame, remorse, learning, generosity, and wisdom) are mostly lacking. Looking up at the double lotus (Buddha's seat), I sigh alone; seeing the swastika (Buddhist symbol), I have no way to begin. If one can slightly relinquish the five households (referring to king, thief, water, fire, and evil son) and slightly donate the four necessities (food, clothing, bedding, and medicine), together accomplishing this hidden compassion and forming cause and effect, then the merit of cloth offerings will not only be from past lives, and the reward of scattering flowers will be verified in future lives. Words express good intentions, but I dare not be extravagant, and the more I say, the more ashamed I feel. I respectfully report this. Instruction to the Sangha Leader By Emperor Jianwen of Liang The foundations of the sangharamas (monasteries) and stupas (pagodas) in this province (referring to the province in question) are arranged, and although many solemn decorations are set up and offerings are grandly repaired, observing their external appearance, they must be ornate and extravagant. But in the realm of intention, there are actually places that have not been promoted. Why is that? All casting of gold statues, carving of jade statues, engraving of lacquer statues, and drawing of images are all for the purpose of admiring and conveying the manifested body (the Buddha's manifestation), and remotely expressing longing for spiritual awareness. Envy the beginning morning of the dragon vase (referring to the Buddha's alms bowl), and follow the remaining longing of the Sala Grove (the place of the Buddha's Nirvana). Therefore, worshiping the gods is as if the gods are present, and the principle of revering the gods has reached its extreme. The further away from the sages, the deeper the reason for cherishing the sages must be. The temples in this land only temporarily display Buddha statues on the day of the Buddha's birth, and after that, they are sealed in boxes. Even when clothes are worn out, the body is aging, seeking flames, and the top of the head is losing hair, or ten Buddhas and five Bodhisattvas are placed together in one cabinet, or great beings (Bodhisattvas) and Tathagatas (Buddhas) are hidden together in one cabinet. It can truly be said that the heart and actions are contrary, and the appearance does not match the true feelings. Increasing thoughts are many, and diligent minds are few. In the past, the red box in the pagoda was only used to store relics; the white umbrella with an elephant head did not refer to the whole body. Using images to recount the past can still make officials and people recognize and respect; melting metal to draw models can ultimately make the King of Yue miss and yearn. Even Long'a (name of a precious sword) can still leap out of its sheath; compared to tigers and rhinoceroses, it is still called coming out of the box. How much more so is the greatest perfect compassion, the unsurpassed...

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善聚。聞名去煩見形入道。而可慢此雕香蘊斯木榓。緘匿玉毫封印金掌。既殊羅閱久入四天。又異祇洹掩戶三月。寶殿空臨瓊階虛敞。密帷不開。非仲舒之曲學。紅壁長掩。似邠卿之避仇。且廣廈云垂崇甍鳥跂。若施之玉座飾以金鈿。必不塵靄輪姿翳點月面。琉璃密窗。自可輕風難入。龍鬚細網。足使飛燕不過。兼得虔敬之理必崇。接足之心彌重。可即宣勒永使準行。

與廣信侯書

梁簡文

綱白。闊絕音旨每用延結。風嚴寒勁。愿比怡和。伏承凈名法席親承金口。辭珍鹿苑理愜鷲山。微密秘藏於斯既隆。莊嚴道場自茲彌闡。豈止心燈夜炳亦乃意蕊晨飛。思理弘明本長內教。今陪十善之車。開八政之路。流波若之水洗意識之塵。以此春翹方為秋實。綱每憶華林勝集亦叨末位。終朝竟夜沐浴妙言。至於席罷日餘退休傍省。攜手登臨兼展談笑。仰望九層俯窺百尺。金池動月玉樹含風。當於此時足稱法樂。今卷帷之部乘傅一隅。聞慧雨滂流喜躍充遍。徒仰懸河無由承稟。空無所有不瑩情靈。緣癡有愛自嗟難拔。兼下車以來義言益少。舊憶已盡新解未餐。既慚口誦復非心辯。永謝寫瓶終慚染疊。是則慈雲既擁智海亦深。影末波余希時灑拂。但暌違轉積興言盈瞼。愿加敬納。言不宣心。謹白。

與慧琰

【現代漢語翻譯】 現代漢語譯本： 善聚（善於聚集功德）。聽聞名聲可以去除煩惱，見到佛像可以進入佛道。怎麼可以輕慢這雕刻著香氣的木榓（一種香木）呢？它封藏著佛的玉毫（佛眉間的白毫），封印著佛的金掌（佛的手掌）。這與羅閱城（王舍城）相隔遙遠，與久居四天王眾天不同，又與祇洹精舍（祇樹給孤獨園）掩戶靜修三月不同。寶殿空曠地聳立，用美玉砌成的臺階空虛敞亮，嚴密的帷幕不開啟，不像董仲舒那樣委曲求全地研究學問。紅色的墻壁長久地遮掩著，像邠卿（指王粲）那樣爲了避仇而隱居。而且高大的房屋像云一樣垂下來，高聳的屋脊像鳥一樣棲息。如果用它來裝飾玉座，用金鈿來點綴，一定不會讓塵埃遮蔽佛像的容姿，不會讓污點遮蔽佛的面容。琉璃做成的嚴密的窗戶，自然可以使輕風難以進入；用龍鬚編織的細密的網，足以使飛燕也無法通過。兼有虔誠恭敬的道理，必定會更加崇尚；接近佛足的願望，也會更加強烈。可以立即下令，永遠遵照執行。

與廣信侯書 梁簡文 綱白（我的名字叫綱）。長久地斷絕音訊，每每因此而感到思念。風勢猛烈，天氣寒冷，希望您能像往常一樣安樂。聽說您在凈名（維摩詰）的法席上，親自聆聽佛的金口說法，言辭珍貴如同鹿苑（釋迦牟尼初轉法輪之處），義理契合鷲山（靈鷲山）。微妙秘密的佛法，在這裡得到了弘揚；莊嚴的道場，從此更加興盛。豈止是心燈在夜晚照亮，也是意念的花蕊在早晨飛舞。思慮的道理弘大而光明，本來就擅長佛法。如今陪同十善的車駕，開闢八政的道路，用般若的智慧之水，洗滌意識中的塵埃。用這春天的萌芽，來成就秋天的果實。我常常回憶起華林園的盛會，我也忝列末位。整天整夜地沐浴在美妙的言辭中。等到宴席結束，太陽還未落山，就退下來在旁邊省視。攜手一起登上高處，一起談笑。仰望九層高樓，俯瞰百尺深淵。金色的池塘倒映著月亮，玉樹在風中搖曳。在那個時候，才真正稱得上是佛法的快樂。如今我被捲入帷幕的邊緣，乘坐驛車來到偏遠的地方。聽說智慧的雨水滂沱而下，歡喜踴躍的心情充滿了全身。只是徒然仰望懸河般的說法，沒有辦法親自承受教誨。心中空空蕩蕩，不能使情靈得到滋潤。因為愚癡而生出愛戀，獨自嘆息難以解脫。而且自從下車以來，符合義理的言語越來越少。過去的記憶已經耗盡，新的理解還沒有獲得。既慚愧於只是口頭誦讀，又不是發自內心的辯解。永遠告別寫經，最終慚愧於只是染色和堆疊。因此慈悲的雲朵已經聚集，智慧的海洋也已經深邃。希望您能在細微的波末中，時常灑下甘露。只是長久地分離，思念的話語充滿了眼眶。希望您能加以敬重地採納。言語不能完全表達我的心意。謹稟告。

與慧琰

【English Translation】 English version: Well-gathered (skilled in accumulating merit). Hearing the name can remove煩惱(kleshas, afflictions), seeing the form can enter the 道(dao, the path). How can one be negligent towards this carved fragrant 木榓(mu fu, a type of fragrant wood)? It seals the 玉毫(yu hao, the white hair between Buddha's eyebrows), and seals the 金掌(jin zhang, Buddha's golden palm). This is far from 羅閱(luo yue, Rajagriha), different from dwelling in 四天(si tian, the Four Heavenly Kings' realm) for a long time, and also different from 祇洹(qi huan, Jetavana) closing the door for three months of quiet cultivation. The treasure hall stands empty, the jade stairs are empty and open, the secret curtains are not opened, not like 董仲舒(Dong Zhongshu)'s 曲學(qu xue, distorted learning). The red walls are long covered, like 邠卿(bin qing, Wang Can)'s avoiding enemies. Moreover, the tall buildings hang down like clouds, and the towering roofs perch like birds. If it is used to decorate the jade seat and adorned with gold hairpins, it will certainly not let dust obscure the appearance of the Buddha, and will not let stains obscure the face of the Buddha. The dense glass windows naturally make it difficult for light winds to enter; the fine nets woven with dragon whiskers are enough to prevent flying swallows from passing through. With the principle of piety and reverence, it will surely be more respected; the desire to approach the Buddha's feet will be even stronger. It can be ordered immediately and followed forever.

Letter to Marquis Guangxin By Emperor Jianwen of Liang Gang Bai (My name is Gang). Long absence of news always makes me miss you. The wind is strong and the weather is cold, I hope you are as peaceful as usual. I heard that you are at the 法席(fa xi, Dharma seat) of 凈名(jing ming, Vimalakirti), personally listening to the 金口(jin kou, golden mouth) of the Buddha, the words are as precious as 鹿苑(lu yuan, Sarnath), and the principles are in accordance with 鷲山(jiu shan, Vulture Peak). The subtle and secret Dharma is promoted here; the solemn 道場(dao chang, the place of practice) is even more prosperous from now on. It is not only the heart lamp that illuminates at night, but also the flower buds of thought that fly in the morning. The principles of thought are grand and bright, and originally good at Buddhism. Now accompanying the chariot of 十善(shi shan, the ten virtues), opening the road of 八政(ba zheng, the eight policies), using the water of 般若(bo re, prajna, wisdom) to wash away the dust of consciousness. Use this spring sprout to achieve the autumn fruit. I often recall the grand gathering in 華林園(hua lin yuan, Hualin Garden), and I also hold the last seat. All day and night, I bathe in wonderful words. When the banquet ends and the sun has not yet set, I retire to the side to reflect. Holding hands and climbing to the heights, talking and laughing together. Looking up at the nine-story building, looking down at the hundred-foot abyss. The golden pond reflects the moon, and the jade trees sway in the wind. At that time, it can truly be called the joy of Dharma. Now I am involved in the edge of the curtain, riding a post car to a remote place. Hearing that the rain of wisdom is pouring down, the joy fills my whole body. I just look up to the rhetoric like a hanging river, and there is no way to personally receive the teachings. My heart is empty, unable to nourish my spirit. Because of ignorance, love arises, and I sigh alone that it is difficult to escape. Moreover, since getting off the car, words that conform to righteousness have become less and less. Past memories have been exhausted, and new understandings have not been obtained. I am ashamed of just reciting orally, and it is not a辯(bian, debate) from the heart. I will never write scriptures again, and I am ultimately ashamed of just dyeing and stacking. Therefore, the clouds of compassion have gathered, and the ocean of wisdom is also deep. I hope you can often sprinkle nectar in the subtle waves. It's just that the long separation, the words of longing fill my eyes. I hope you can respectfully accept it. Words cannot fully express my heart. I respectfully report.

To Hui Yan

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法師書

梁簡文

五翳消空韶光表節。百華異色結綵成春。道體何如。恒清宜也。對玩清虛。既在風雲之表。游心入理。差多定慧之樂。弟子俗務紛糾勞倦特深。眷然北嶺欽賢已積。會遇之期庶必可孱。有緣之儔事等飢渴。佇望來儀一日三歲。想思弘利益理當無爽。指遣此信無述寸衿綱和南。

旦來雨氣殊有初寒。攝衛已久轉得其力。雖他方法界略息化緣。祇洹之里恒有語對。眷佇之深無時不積。久因倩師頻述方寸。不知巧笑之僧頗為津及不耳。前昨已來微事義聚。龍象畢同應供皆集。慧炬開心甘露入頂。間之善謔特盡歡怡。想味之懷轉復無極。昔在幼年經聞制旨。受道日淺北面未深。雖異禪那事同華水。今假西下特蓄本心。訪理質疑屬在明德。不謂般若留難。現疾未瘳。問津無地。嘆恨何已。伏承輿駕尋幸伽藍。冀於此時得一覯止。辯論青豆之房。遣或赤華之舍。追往年之宿眷。述即日之寸心。此事此期。必冀非爽。指遣承問佇有還書。綱白和南。

答湘東王書

暮春美景風雲韶麗。蘭葉堪把沂川可浴。弟邵南寡訟。時綴甘棠之陰。冀州為政。暫止褰襜之務。唐景薦大言之賦。安太述連環之辯。盡遊玩之美致足樂耶。吾春初臥疾極成委弊。雖西山白鹿懼不能愈。子豫赤丸尚憂未振。

高臥六安。每思扁鵲之問。靜然四屋。念絕修都之香。豈望文殊之來。獨思吳客之辯。屬以皇上慈被率土甘露聿宣。鳴銀鼓于寶坊。轉金輪于香地。法雷驚夢慧日暉朝。道俗輻湊遠邇畢集。聽眾白黑日可兩三萬。獨以疾障致隔聞道。豈止楊濮有關外之傷。周南起留滯之恨。第十三日始侍法筵。所以君長近還未堪執筆。敬祖前邁裁欲勝衣。每自念此。慜然失慮。江之永矣。寤寐相思。每得弟書輕痾遣疾。尋別有信。此無所申。

寺剎佛塔諸銘頌

南齊僕射王奐枳園寺剎下石記一首

梁沈約

佛教東流適未尤著。始自洛京盛于江左。晉故車騎將軍瑯耶王劭。玄悟獨曉信解淵微。于承祖文獻公清廟之北造枳園精舍。其始則芳枳樹籬。故名因事立。雖房殿嚴整而寶剎未樹。劭玄孫尚書僕射南徐州大守王奐。深達法相洞了宗極。勤誠外著仁隱內弘。食不過中者一十一載。雖翼務朝端而事鄰柰圃。日者作翰湘州樹麾蠡服。位與年升秩隨歲厚。顧惟恩隆主盻寵結皇情。任處東方寄深外屏。徒欲盡能竭慮知無不為。下彼民和上宣聖澤。而自以力弱途遠終慚短效。且義止今生報褰來果。非所以酬鴻貺于冥津。暢丹誠于遐劫。自乘傳衡皋辭簪派渚。誓于舊寺光樹五層。捐割蕃俸十遺其一。凡厥所收三十有六萬。齊

【現代漢語翻譯】 現代漢語譯本： 我高臥在六安，常常思念扁鵲的問診（名醫扁鵲的診問）。四周寂靜無聲，心中斷絕了對修都之香（指美好的事物或環境）的念想。豈敢奢望文殊菩薩的降臨（文殊菩薩象徵智慧），只是獨自思索吳地客人的辯論（指精妙的佛法義理）。恰逢皇上慈悲，甘露普降大地，寶剎鳴響銀鼓，香地轉動金輪（比喻佛法廣佈）。法雷震醒迷夢，慧日照亮清晨，道俗之人從四面八方聚集而來，聽眾每日可達兩三萬人。唯獨我因疾病阻隔，無法聽聞佛法，這豈止是楊朱、墨翟（楊朱和墨翟，戰國時期思想家）有邊境之外的憂傷，周公（周文王之子）也有被滯留的遺憾。直到第十三日才得以侍奉法會，但因為身體尚未痊癒，無法執筆。敬祖（可能是人名）先行一步，勉強能夠穿上衣服。每每想到這些，都感到憂慮和失落。江水悠長，我日夜思念。每次收到弟弟的來信，得知他小病痊癒，便想另寫一封信，但又無從說起。

寺廟佛塔的銘文和頌詞

南齊僕射王奐在枳園寺剎下石記的一篇文章

梁 沈約

佛教傳入東方，起初並不顯著，從洛陽開始，在江左地區興盛。晉朝故車騎將軍瑯耶王劭（王劭，人名），對佛法有獨特的領悟，信仰和理解都非常深刻。他在承祖文獻公（可能是王劭的祖先）清廟的北面建造了枳園精舍（寺廟名）。最初是用芳香的枳樹作為籬笆，因此根據這件事命名。雖然殿宇莊嚴整齊，但寶塔尚未建立。王劭的玄孫，尚書僕射、南徐州大守王奐（王奐，人名），深刻理解佛法的真諦，徹底明瞭宗門的極境。他勤勉真誠地表現在外，仁慈寬厚地蘊藏於內。吃飯不過午，已經有十一年了。雖然在朝廷處理政務，但他的行為卻像是在修行。近日他被任命為翰湘州（官職名），樹立旗幟，穿著官服。官位和年齡一同增長，俸祿也隨著歲月增加。他考慮到自己受到皇上的恩寵，與皇上的感情深厚，被委任鎮守東方，肩負著重要的職責。他只想竭盡所能，盡心竭力，做到無所不能。對下安撫百姓，對上宣揚聖上的恩澤。但他認為自己能力薄弱，路途遙遠，最終還是感到有所不足。而且行善的意義只在於今生，報答也只在于來世，這不足以報答上天深厚的恩賜，也無法表達自己長久的忠誠。因此，他乘坐驛車來到衡皋（地名），辭別簪纓之地，發誓要在舊寺建造五層寶塔。他捐出自己十分之一的俸祿，總共籌集了三十六萬。齊

【English Translation】 English version: I lie in repose in Liu'an, often pondering the inquiries of Bian Que (Bian Que, a famous doctor). Silence fills the four walls, my mind detached from thoughts of the fragrance of Xiudu (referring to beautiful things or environment). I dare not hope for the arrival of Manjusri (Manjusri Bodhisattva, symbolizing wisdom), but only contemplate the arguments of the Wu guest (referring to profound Buddhist doctrines). It happens that the Emperor's compassion showers the land with sweet dew, the silver drums resound in the sacred temple, and the golden wheel turns in the fragrant land (a metaphor for the widespread propagation of Buddhism). The Dharma-thunder awakens from dreams, and the sun of wisdom illuminates the morning. Monks and laypeople gather from all directions, with daily audiences reaching twenty to thirty thousand. Only I am separated from hearing the Dharma due to illness, which is not unlike the sorrow of Yang Zhu and Mo Di (Yang Zhu and Mo Di, thinkers during the Warring States period) beyond the borders, or the regret of the Duke of Zhou (son of King Wen of Zhou) for being detained. It was not until the thirteenth day that I was able to attend the Dharma assembly, but because my body has not yet recovered, I am unable to hold a pen. Jingzu (possibly a person's name) has gone ahead, barely able to put on clothes. Whenever I think of this, I feel worried and lost. The river is long, and I miss it day and night. Each time I receive a letter from my younger brother, learning that his minor illness has been cured, I want to write another letter, but I don't know what to say.

Inscriptions and Eulogies for Temples and Pagodas

An Article by Wang Huan, the Minister of the Southern Qi Dynasty, on the Stone Inscription Below the Zhigyuan Temple Pagoda

By Shen Yue of the Liang Dynasty

Buddhism's eastward flow was initially not prominent, starting from Luoyang and flourishing in the Jiangzuo region. Wang Shao (Wang Shao, a person's name), the late General of Chariots and Cavalry of the Jin Dynasty, had a unique understanding of Buddhism, with profound faith and comprehension. He built the Zhigyuan Vihara (temple name) north of the Qing Temple of Chengzu Wenxian Gong (possibly Wang Shao's ancestor). Initially, fragrant Zhishu trees were used as fences, hence the name was established based on this event. Although the halls and palaces were solemn and orderly, the pagoda had not yet been built. Wang Shao's great-grandson, Wang Huan (Wang Huan, a person's name), the Minister of the Department of State Affairs and Grand Governor of Nansuzhou, deeply understood the true meaning of Buddhism and thoroughly comprehended the ultimate state of the sect. His diligence and sincerity were outwardly manifested, and his kindness and generosity were inwardly contained. He had been eating no later than noon for eleven years. Although he was handling government affairs in the court, his actions were like those of someone practicing cultivation. Recently, he was appointed as Han Xiangzhou (official title), raising flags and wearing official attire. His official position and age increased together, and his salary also increased with the years. He considered that he was favored by the Emperor, had a deep relationship with the Emperor, and was entrusted with guarding the East, shouldering important responsibilities. He only wanted to do his best, exert all his efforts, and be able to do everything. He pacified the people below and proclaimed the Emperor's grace above. However, he felt that his ability was weak and the journey was far, and he ultimately felt inadequate. Moreover, the meaning of doing good only lies in this life, and the reward only lies in the next life, which is not enough to repay the deep grace of Heaven, nor can it express his long-lasting loyalty. Therefore, he traveled by post to Henggao (place name), bid farewell to the land of high officials, and vowed to build a five-story pagoda in the old temple. He donated one-tenth of his salary, raising a total of 360,000. Qi

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之永明六年六月三日。蓋木運將啟之令辰。上帝步天之嘉日。乃抗崇表于蒼云植重扃于玄壤。仰愿宸居納祐福履攸歸。八神警室萬祇翼體。寶祚隆邈比固須彌。靈算遐永齊軌常住。諸聖延祥。挹天和于少極。蕃王碩茂。播宗英于梁楚。羣后流克讓之風。庶民垂可封之德。含生愷樂物不夭性。嘉穀年登餘糧棲畝。夷荒由附邊城解柝。家備十善人懷六度。魔眾稽顙外道屈膝。抽薪止火折劍摧鋒。拯幽酸于無擇。陟神化于有頂。三界五道咸同斯愿。刊石重壤式昭厥心。

齊竟陵王題佛光文一首

夫理貫空寂。雖镕范不能傳。業動因應。非形相無以感。是故日華月采照曜天外。方區散景咫尺塵方。太祖皇帝。濯衿慧水凝神凈域。厭世瑤陛遷靈寶地。竟陵王諱。泣明臺之不臨。慟高山之方遠。慕瓶王意憤殷雙樹。永惟可以炳發神功崇高妙業。莫若裁金寫好資匠傳儀。以皇齊之四年月日子。敬制釋迦像一軀。尊麗自天工非世造。色符留影妙越栴香。俾谷林之思永旌于萬劫。用刊徽跡式垂不朽。云爾。

彌陀佛銘

法身無像。常住非形。理空反應。智滅為靈。窮寂震響。大夜開冥。眇哉遐壽。非歲非齡。物愛雕彩。人榮寶飾。事儉欲興。情充累息。至矣淵聖。流仁動惻。順彼世心。成茲願力。于惟凈土。既

【現代漢語翻譯】 現代漢語譯本： 永明六年六月三日，正值木運將要開啟的良辰，上天巡視人間的吉日。於是，我們高高地豎起表柱于蒼天，深深地埋下重門于玄壤。仰望皇上的居所能夠接納福祉，福祿祥瑞都歸於此。八位神祇警戒宮室，眾多神靈護衛聖體。愿皇上的寶祚隆盛長久，如同須彌山一樣穩固。靈驗的推算長遠永恒，與常住的真理相合。諸位聖賢延續吉祥，從至高之處汲取天地的祥和之氣。眾位藩王茁壯繁茂，在梁地和楚地傳播宗室的英才。希望各位大臣能夠流傳謙讓的風尚，老百姓能夠擁有值得褒獎的德行。愿一切有生命的都快樂安寧，萬物不遭受夭折的命運。美好的穀物年年豐收，剩餘的糧食堆滿田地。邊遠荒涼的地區歸順依附，邊境城池解除戰備。家家戶戶都具備十善，人人心中都懷有六度（paramita）。魔眾叩拜額頭，外道屈膝降服。如同抽掉柴火停止燃燒，折斷寶劍摧毀鋒芒。拯救幽冥地獄的苦難，提升神聖的教化到有頂天。三界五道都共同擁有這個願望。將這些文字刻在石頭上，埋在深厚的土地中，以此來彰顯我們的心意。

齊竟陵王題佛光文一首

大凡真理貫穿于空寂之中，即使是鑄造模型也無法完全傳達。業力推動因果報應，如果沒有具體的形象就無法讓人感知。因此，太陽的光輝和月亮的色彩照耀在天外，光芒散佈在咫尺之間的塵世。太祖皇帝（Taizu Huangdi），在智慧的河流中洗滌衣襟，在清凈的領域中凝聚精神。厭倦了人世間的華麗宮殿，遷往神聖的寶地。竟陵王（Jingling Wang）（人名）。哀嘆明臺的光輝不再照耀，悲痛高山的距離遙遠。仰慕瓶王（Kundika Raja）的遺願，憤恨殷地的雙樹（sala tree）。永遠思念著可以通過彰顯神聖的功德，崇尚高妙的佛業。沒有什麼比用黃金書寫佛經，聘請工匠傳達儀軌更好的了。因此在皇齊四年某月某日，恭敬地製作釋迦牟尼佛像一尊。佛像的尊貴美麗如同天工所造，並非人間可以製造。色彩符合佛陀留下的影像，精妙超越了栴檀香木。希望谷林（Kakkuvarna）的思念能夠永遠在萬劫中流傳。用刊刻這些美好的事蹟，來流傳不朽的功德。就這樣。

彌陀佛銘

法身（Dharmakaya）沒有形象，常住不變沒有形體。真理空寂而能應化，智慧寂滅而為神靈。窮盡寂靜而震動響徹，在漫漫長夜中開闢光明。多麼深遠啊，這無量的壽命，無法用年歲來衡量。世人喜愛雕琢的色彩，人們崇尚珍貴的裝飾。節儉的事情將要興起，情感充滿而停止嘆息。至高無上的淵深聖人，流淌著仁慈而感動惻隱之心。順應世人的心願，成就這偉大的願力。讚美這清凈的凈土，已經...

【English Translation】 English version: In the sixth year of Yongming, on the third day of the sixth month, it was the auspicious time when the wood cycle was about to begin, a propitious day for the Supreme Deity to survey the heavens. Therefore, we erected a tall pillar towards the azure sky and deeply buried a heavy gate in the dark earth. We look up and hope that the imperial residence will receive blessings, and that fortune and auspiciousness will return here. May the eight deities guard the palace, and the myriad spirits protect the sacred body. May the imperial throne be prosperous and long-lasting, as solid as Mount Sumeru (Sumeru). May the spiritual calculations be far-reaching and eternal, in accordance with the constant truth. May all the sages extend auspiciousness, drawing the harmony of heaven and earth from the supreme source. May the feudal kings be strong and flourishing, spreading the talents of the imperial clan in Liang and Chu. May the ministers pass on the virtue of humility, and the common people possess praiseworthy merits. May all living beings be happy and peaceful, and all things not suffer premature death. May the good grains be harvested abundantly every year, and the surplus grains fill the fields. May the remote and desolate regions submit and attach themselves, and the border cities dismantle their defenses. May every household possess the ten virtues, and every person cherish the six perfections (paramita) in their hearts. May the demons bow their heads, and the heretics kneel in submission. Like extinguishing a fire by removing the firewood, breaking swords and destroying their edges. Rescuing the suffering of the hells, and elevating the divine transformation to the highest heaven. May the three realms and five paths all share this wish. Engraving these words on stone and burying them in the deep earth, to manifest our hearts.

A Poem on the Buddha's Light Inscribed by Prince Jingling of Qi

Generally, the truth permeates emptiness, and even casting a mold cannot fully convey it. Karma drives cause and effect, and without concrete form, it cannot be perceived. Therefore, the radiance of the sun and the colors of the moon shine beyond the heavens, and the light scatters in the dust of the world. Emperor Taizu (Taizu Huangdi), washed his robes in the river of wisdom and concentrated his spirit in the pure realm. He grew weary of the magnificent palaces of the world and moved to the sacred land. Prince Jingling (Jingling Wang) (personal name), mourns that the light of the Ming Terrace no longer shines, and grieves that the distance to the high mountains is far. He admires the will of Kundika Raja (Kundika Raja), and resents the twin sala trees (sala tree) in India. He eternally remembers that he can manifest divine merits and promote sublime Buddhist deeds. There is nothing better than writing Buddhist scriptures in gold and hiring craftsmen to convey the rituals. Therefore, on a certain day of a certain month in the fourth year of the Huangqi era, he respectfully made a statue of Sakyamuni Buddha. The statue's nobility and beauty are like those made by heavenly craftsmanship, not by human hands. The colors match the image left by the Buddha, and its exquisiteness surpasses sandalwood. May the memory of Kakkuvarna (Kakkuvarna) be eternally passed down through countless kalpas. Use engraving these beautiful deeds, to pass down immortal merits. That's all.

Inscription on Amitabha Buddha

The Dharmakaya (Dharmakaya) has no form, and the constant abides without a body. Truth is empty and responsive, and wisdom is extinguished and becomes spirit. Exhausting stillness and resounding, opening up light in the long night. How profound, this immeasurable life, cannot be measured by years. People love carved colors, and people admire precious decorations. Frugal matters are about to rise, and emotions are full and stop sighing. The supreme and profound sage, flows with benevolence and moves compassion. In accordance with the wishes of the world, accomplish this great vow. Praise this pure Pure Land, already...

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麗且莊。琪路異色。林沼焜煌。靡胎靡娠。化自余方。託生在焉。紫蒂青房。眷言安養。興言遐適。報路雖長。由心咫尺。幽誠曷寄。刊靈表跡。彷彿尊儀。圖金寫石。隨柁玉沙。乍來乍往。玲瓏寶樹。因風發響。愿游彼國。晨翹慕想。七珍非羨。三達斯仰。

瑞石像銘(並序)

夫靈應微遠。無跡可追。心路照通。有感斯順。我皇體神御極。挹睿臨干。幽顯成帙。無思不服。若夫二儀葉德。五精翼化。下洞淵泉。上達蒼昊。天無息瑞。地不湮祥。十住彷彿于林御。應真[月*(夸-大+八)]蚃于清夜。素毫月舉。騰光于梵室。妙趾神行。布武于椒殿。至於事荷緗諜既表禎圖。無不云霏霧委盈簡被策。莫黑三距眇千齡而再現。皓露淳腴望鳳蓋而沾陛。此皆舜日未書。堯年罕降。豈直朱烏動色。玄秬相趣而已哉。嘉玉遠自北戎。梁弱水而委質。潤徹瑰奇。曠世之所不睹。白金近發東山。剖幽巖而啟瑞。滂被崖巘。鴻靈之所未刊。雖復素環之絕貺燭銀之瑤寶方斯蔑如也。若夫金石貝剛非游泳之質。自非淬德潛衍。感極回靈。豈變堅沈之體顯輕浮之相。維永明七年某月。爰有祥石眇發天津。漾海因潮翻流回至。表異浙河獻奇禁圃。瓊瑜等潤精金比色。帝上眷幽關之易啟。咨玄應之無方。雖析事寂寥而因心咫尺

【現代漢語翻譯】 現代漢語譯本： 多麼美麗而莊嚴的凈土啊！那裡的道路呈現出奇異的色彩，林地和水池閃耀著光輝。沒有胎生，也沒有卵生，一切生命都從其他地方化生而來。他們寄託生命於此，如同紫色的花萼和青色的花房一般安穩。我們懷著眷戀的心情，在這裡安養身心，興致勃勃地嚮往遠方。雖然通往凈土的道路漫長，但只要心中有嚮往，就感覺近在咫尺。我這幽深而真誠的心意要寄託給誰呢？唯有將這靈異的景象刻在石碑上，彷彿能再現佛的尊容和威儀，用圖畫和文字將它記錄下來。隨著船隻在玉沙中穿梭，時而來，時而往。玲瓏剔透的寶樹，因風吹拂而發出悅耳的聲響。我願能遊歷到那極樂的國度，每天清晨都翹首以盼，心懷慕想。世間的七寶我並不羨慕，我所仰慕的是通達真理的三種智慧。

《瑞石像銘(並序)》

靈異的感應是微妙而深遠的，沒有具體的軌跡可以追尋。只有當心靈的道路被照亮，才能與靈異之物產生感應。我皇上以神聖的德行治理天下，以深邃的智慧來監察四方，無論幽暗還是顯明，都囊括其中，沒有什麼不臣服。天地陰陽的執行都彰顯著皇上的德行，金木水火土五星的光華也輔助著皇上的教化。皇上的德澤下可洞徹幽深的泉水，上可通達遙遠的天空。上天沒有停止降下祥瑞，大地也沒有埋沒吉祥的徵兆。十住菩薩彷彿顯現在林木之中，應真阿羅漢在清靜的夜晚顯現身形。潔白的毫光如月亮般升起，照亮了梵室；佛的妙足行走於世間，在椒殿中留下足跡。至於負責記錄祥瑞的官員，他們所呈報的祥瑞圖錄，無不如同雲霧般涌現，堆滿了簡策。莫黑玉時隔三千年再次出現，潔白的甘露如同淳厚的瓊漿，人們仰望著象徵皇權的鳳蓋，希望能沾染到甘露。這些都是舜帝時代沒有記載，堯帝時代也很少降臨的祥瑞。難道僅僅是朱雀改變顏色，黑色的嘉禾互相追逐而已嗎？來自北方戎族的嘉玉，遠渡梁國的弱水而來歸附，它潤澤通透，瑰麗奇異，是世間罕見的寶物。近日在東山開採出的白金，剖開幽深的巖石而顯現出祥瑞，它的光芒照耀著山崖。這些都是鴻大的靈蹟所沒有記載的。即使是素環的絕世珍寶，燭銀的瑤池寶物，與這祥瑞相比也顯得黯然失色。金、石、貝、玉等堅硬之物，原本不是可以漂浮在水中的東西。如果不是經過德行的長期滋養，感應到了極點而使靈性迴歸，怎麼能改變其堅硬沉重的本質，而顯現出輕盈漂浮的形態呢？在永明七年的某月，有一塊祥瑞的石頭從遙遠的天津出現，隨著海浪漂流，因潮水的推動而回流至此。它在浙河顯現出奇異的景象，在禁苑獻出它的神奇。它的潤澤如同美玉，它的顏色可以與精金媲美。皇上深切地眷顧著這幽深玄妙的感應，讚歎著這玄妙的應驗是如此的不可思議。雖然分析事理時感到寂寥空曠，但只要心中有感應，就覺得近在咫尺。

English version: How beautiful and solemn is the Pure Land! The roads there display extraordinary colors, and the forests and ponds shimmer with light. There is no birth from womb or egg; all life transforms from elsewhere. They entrust their lives here, as secure as purple calyxes and green sepals. We cherish this place, finding peace and nurturing our minds, eagerly longing for the distant land. Though the path to the Pure Land is long, with aspiration in our hearts, it feels but a short distance away. To whom shall I entrust this profound and sincere intention? Only by engraving this miraculous scene on a stone tablet, as if to recreate the Buddha's dignified presence, recording it in pictures and words. As boats shuttle through the jade sands, sometimes coming, sometimes going. The exquisite and translucent jeweled trees, rustle in the wind, emitting pleasant sounds. I wish to travel to that land of ultimate bliss, eagerly anticipating each morning, filled with longing. I do not envy the seven treasures of the world; what I admire are the three wisdoms that lead to enlightenment.

Inscription on the Auspicious Stone (with Preface)

Spiritual responses are subtle and profound, with no concrete traces to follow. Only when the path of the heart is illuminated can one resonate with the miraculous. Our Emperor governs the world with divine virtue, overseeing all with profound wisdom, encompassing both the hidden and the manifest, with nothing unsubmissive. The workings of heaven and earth manifest the Emperor's virtue, and the radiance of the five planets assists in his teachings. The Emperor's grace penetrates the deepest springs and reaches the farthest skies. Heaven has not ceased to bestow auspicious signs, and the earth has not buried away auspicious omens. The Ten Dwellings ( దశభూమి ) seem to appear in the forests, and the Arhats ( अर्हत् ) manifest in the quiet night. Pure light rises like the moon, illuminating the Brahma ( ब्रह्म ) chamber; the Buddha's wondrous feet walk the earth, leaving footprints in the Pepper Palace. As for the officials responsible for recording auspicious signs, the auspicious charts they present emerge like clouds and mists, filling the scrolls. The Mohei Jade ( 墨玉 ) reappears after three thousand years, and the pure dew is like rich nectar; people look up to the Phoenix Canopy ( 鳳蓋 ), symbolizing imperial authority, hoping to be touched by the dew. These are auspicious signs not recorded in the time of Emperor Shun ( 舜 ) and rarely bestowed in the time of Emperor Yao ( 堯 ). Is it merely that the Vermilion Bird ( 朱雀 ) changes color and the black Jiahe ( 嘉禾 ) chase after each other? The fine jade from the Northern Rong ( 北戎 ) tribes, travels across the Weak Water ( 弱水 ) of the Liang ( 梁 ) kingdom to submit, its luster clear and exquisite, a rare treasure in the world. Recently, white gold mined from the Eastern Mountain ( 東山 ), reveals auspicious signs by splitting open the deep rocks, its light illuminating the cliffs. These are not recorded in the grand spiritual records. Even the peerless treasure of the Plain Ring ( 素環 ) and the precious objects of the Candle Silver ( 燭銀 ) pale in comparison to this auspicious sign. Gold, stone, shells, and jade, etc., are originally not things that can float in water. If not for the long-term cultivation of virtue, sensing the extreme and causing the spirit to return, how could they change their hard and heavy nature and manifest a light and floating form? In a certain month of the seventh year of Yongming ( 永明 ), an auspicious stone appeared from the distant Tianjin ( 天津 ), drifting with the sea waves, flowing back here due to the tide. It displayed extraordinary sights in the Zhe River ( 浙河 ) and offered its wonders in the Forbidden Garden ( 禁苑 ). Its luster is like fine jade, and its color can be compared to pure gold. The Emperor deeply cherishes this profound and mysterious response, praising the miraculous verification as so incredible. Although analyzing matters feels desolate and empty, as long as there is a response in the heart, it feels close at hand.

【English Translation】 English translation line 1 English translation line 2

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。愛其貞恒之性。嘉其可久之姿。莫若圖妙像于旃香。寫遺影于祇樹。乃詔名工。是鐫是琢。靈相瑞華煥同神造。至於雕削之餘。遺刊委斫。方圓小大觸水斯沈。駐罕停蹕親加臨試。良由法身是托。不溺沉玉之淵。剖析既離。方須浮金之水。至矣哉禎符。若斯之妙也。敢銘寶貺永福天人。其詞曰。

遙哉上覺。曠矣神功。四禪無像。三達皆空。表靈降世。演露開蒙。惟聖仁宇。寶化潛融。道非跡應。事以感通。沈精浮質。遠自河蔥。悠悠亙水。眇眇因風。泛彼遼碣。瑞我國東。有符皇德。乃眷宸衷。永言鷲室。棲誠梵宮。載雕載范。寫好摛工。藉茲妙力。祚闡業隆。冕旒南面。比壽華嵩。

釋迦文佛像銘

積智成朗。積因成業。能仁奚感。將吼妙法。駐景上天。降生右脅。始出四門。終超九劫。眇求靈性。曠追玄軫。道雖有門。跡無可朕(直引反)物我兼謝。心行同泯。一去後心。百非寧盡。感資理悟。或以言陳。言不自叩。出之者身。有來必應。如泥在鈞。形酬響答。且物且人。應我以形。而余矇瞽。守茲大夜。焉拔斯苦。仰尋靈相。法言攸吐。不有尊儀。薆焉誰睹。

千佛頌

道有偕適。理無二歸。照寂同是。形相俱非。千覺俯應。遞叩冥機。七尊緬矣。感謝先違。既過已滅。未

【現代漢語翻譯】 現代漢語譯本：愛慕它貞潔永恒的本性，讚賞它能夠長久保持的姿態。不如繪製精妙的佛像于旃香木（檀香木），描繪遺留下來的身影于祇樹給孤獨園（佛陀傳法之地）。於是詔令有名的工匠，進行雕刻琢磨。靈妙的佛像和吉祥的光華，煥發得如同神工造物。至於雕刻剩餘的邊角料，遺留的木屑，無論是方形圓形，小的大的，接觸到水都會沉沒。皇帝親自駐足觀看，親自試驗。實在是由於佛的法身寄託於此，所以不會沉溺於沉玉的深淵。剖析分離之後，必須用漂浮黃金的水來清洗。真是偉大的吉祥徵兆啊，如此的奇妙。謹此銘刻寶貴的賞賜，永遠保佑天人和世人。銘文如下：

遙遠啊，至高無上的覺悟。廣闊啊，神妙的功德。四禪的境界沒有形象，三達的智慧皆是空性。佛陀顯靈降世，演說佛法開啓蒙昧。只有聖明的君主，才能使寶貴的教化潛移默化地融合。道不是靠外在的跡象來體現，而是通過感應來溝通。沉沒的是精華，漂浮的是物質，（佛像）從遙遠的蔥嶺而來。悠長啊，橫跨水域，渺茫啊，憑藉風力。漂洋過海來到遼碣（中國東北部），給我國東方帶來吉祥。這是符合皇上的德行，也是皇上心中的眷顧。永遠在鷲峰山（靈鷲山，佛陀說法之地）的石室，安放虔誠的心於清凈的梵宮。雕刻啊，塑造啊，描繪美好的形象，發揮工匠的技藝。憑藉這奇妙的力量，保佑國家昌盛，事業興隆。愿皇帝像戴著皇冠南面而坐，壽命與華山嵩山一樣長久。

釋迦文佛像銘

積累智慧成就光明，積累因緣成就事業。能仁（釋迦牟尼佛的稱號）有何感應？將要發出獅子吼般的妙法。佛陀駐留身影于天上，從母親的右脅降生。最初走出四門（象徵人生的生老病死），最終超越九劫（極長的時間）。渺茫地尋求靈性，廣闊地追尋玄妙的真理。道雖然有門徑，但其軌跡卻無法確定。物與我皆應消除，心與行都應泯滅。一旦離去，百種錯誤也無法完全消除。感應憑藉理性的領悟，或許可以用言語來陳述。言語不是自己叩擊而出，而是從自身發出。有所來就必有所應，如同泥土在轉輪上。形態迴應聲音，既是物體也是人。用形象來回應我，而我卻仍然矇昧無知。守護著這漫漫長夜，如何才能擺脫這痛苦？仰望尋覓佛的靈妙形象，佛法的語言才得以吐露。如果沒有尊貴的儀容，又怎能讓人瞻仰呢？

千佛頌

道有共同的歸宿，理沒有兩種不同的歸途。照亮和寂靜是相同的，形象和相貌都不是真實的。千佛俯身應世，依次叩擊幽冥的玄機。過去的七尊佛已經遙遠了，感謝他們之前所做的努力。已經過去的已經滅亡，未來的還未

【English Translation】 English version: Cherishing its chaste and enduring nature, admiring its ability to last long. It would be better to depict the exquisite image of the Buddha on sandalwood (旃香), and to paint the remaining shadow in Jeta Grove (祇樹給孤獨園, where the Buddha preached). Thus, an edict was issued to famous artisans to carve and sculpt. The spiritual image and auspicious radiance shone as if created by divine craftsmanship. As for the remaining scraps from the carving, the discarded shavings, whether square or round, small or large, would sink upon touching water. The emperor personally stopped to observe and test it himself. It is truly because the Dharma body of the Buddha is entrusted here, so it does not drown in the abyss of sinking jade. After the analysis and separation, it is necessary to cleanse it with water that can float gold. How great is this auspicious omen, so wondrous! I hereby inscribe this precious gift, to forever bless the heavens and humanity. The inscription reads:

Remote is the supreme enlightenment. Vast is the divine merit. The realm of the Four Dhyanas (四禪) has no form, and the Three Vidyas (三達) are all emptiness. The Buddha manifests and descends into the world, expounding the Dharma to enlighten the ignorant. Only a wise and benevolent ruler can subtly integrate the precious teachings. The Way is not manifested through external signs, but through communication by resonance. What sinks is the essence, what floats is the material. (The Buddha image) comes from the distant Pamir Mountains (蔥嶺). Long and vast, spanning the waters, faint and far, relying on the wind. Crossing the seas to Liaojie (遼碣, Northeast China), bringing auspiciousness to our Eastern land. This is in accordance with the emperor's virtue, and it is the emperor's cherished wish. Forever in the stone chamber of Vulture Peak (鷲峰山, where the Buddha preached), placing a sincere heart in the pure Brahma palace. Carving and molding, depicting beautiful images, displaying the skills of the artisans. Relying on this wondrous power, may the country prosper and the enterprise flourish. May the emperor, wearing the crown and facing south, have a lifespan as long as Mount Hua and Mount Song.

Inscription on the Image of Shakyamuni Buddha

Accumulating wisdom achieves brightness, accumulating causes achieves karma. What does the capable one (能仁, epithet of Shakyamuni Buddha) respond to? He is about to utter the wonderful Dharma like a lion's roar. The Buddha dwells in the heavens, and is born from his mother's right side. Initially, he goes out through the four gates (四門, symbolizing birth, old age, sickness, and death), and ultimately transcends the nine kalpas (九劫, extremely long periods of time). Vaguely seeking spirituality, broadly pursuing the profound truth. Although the Way has a path, its traces cannot be determined. Both things and self should be eliminated, and both mind and action should be extinguished. Once gone, a hundred faults cannot be completely eliminated. Resonance relies on rational understanding, and perhaps can be expressed in words. Words are not struck out by themselves, but come from oneself. There must be a response to what comes, like clay on a potter's wheel. Form responds to sound, both object and person. Responding to me with form, yet I remain ignorant. Guarding this long night, how can I escape this suffering? Looking up and seeking the Buddha's spiritual image, the words of the Dharma can then be uttered. Without the noble appearance, how can one admire it?

Ode to the Thousand Buddhas

The Way has a common destination, and reason has no two different paths. Illumination and stillness are the same, and form and appearance are not real. The thousand Buddhas descend to respond to the world, successively knocking on the dark and mysterious mechanisms. The seven Buddhas of the past are distant, grateful for their previous efforts. What has passed has perished, and what is to come has not yet

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來無像。一剎靡停。三念齊往。不常不住。非今非曩。賢劫雖遼。倏焉如響。棲林藉樹。背室違家。前佛后佛。跡罔隆窊。或游堅固。或蔭龍華。能達斯旨。可類恒沙。華華群群。均此妙極。先晚參差。各愿隨力。密跡弘道。數終乃陟。誓睹來運。永德含識。

彌勒贊

皇太子造石彌勒太官令作贊

乘教本一。法門不二。業基累明。功由積地。眇眇長津。遙遙遐裔。道有常尊。神無恒器。脫屣王家。來承寶位。慧日晨開。香雨霄墜。藉感必從。憑緣斯至。曰我聖儲。儀天作貳。尚相龍柯。瞻言思媚。鐫石圖微。雕金寫秘。望極齊工。攀光等邃。超矣廢臻。融然理備。敬勒玄蹤。式傳遐懿。

繡像題贊(並序)

維齊永明四年歲次丙寅秋八月己未朔二日庚申。第三皇孫所生陳夫人。含微宅理炳慧臨空。結言寶住騰心凈覺。敬因樂林寺主比丘尼釋寶愿。造繡無量壽尊像一軀。乃為贊曰。

表相異儀。傳形匪壹。鏤玉圖光。雕金寫質。亦有淑人。含芳上律。絢發綺情。幽摛寶術。縟文內炳。靈姿外溢。水耀金沙。樹羅瓊實。現符凈果。來應妙帙。毓藻宸閨。騰華梵室。有億斯年。于萬茲日。

光宅寺剎下銘(並序)

光宅寺。蓋上帝之故居。行宮之舊地。楊州丹陽郡秣陵

縣某鄉某里之地。自去茲邠亳。來儀京輔。拓宇東第。步武城闉。聖心留愛閑素。遷負南郭。義等去酆。事均從鎬。及克濟橫流膺斯寶運。命帝閽以廣辟。即太微而為宇。既等漢高流運于豐沛。亦同光武眷戀于南陳。思所以永流聖蹟。垂之不朽。今事與須彌等同。理與天地無窮。莫若光建寶塔式傳於后。乃以大梁之天監六年歲次星紀月旅黃鐘閏十月二十三日戊寅仲冬之節也。乃樹剎玄壤表峻蒼云。下洞淵泉仰迫星漢。方當銷巨石于賢劫。極未來於忍土。若夫朱光所耀彤雲所臨。非止天眷兼由地德。皇帝乃啟閶闔造舟淮涘。接神飆而動驂。越浮樑而逕度。芝蓋容與翠華葳蕤。下輦停蹕躬展誠敬。廣集四部揆景同流。弘此廣因被之無外。同由厥路俱至道場。乃作銘曰。

八維悠闊。九服荒茫。靈聖底止。咸表厥祥。壽丘[言愛][言愛]。電繞樞光。周原膴膴。五緯入房。自茲遐夐。名在處亡。安知若水。寧辯窮桑。自天攸縱。于惟我皇。即基昔兆。為世舟航。重檐累構。迥剎高驤。土為凈國。地即金床。因斯大極。溥被翱翔。豈徒三界。寧止十方。濡足萬古。授手百王。一念斯答。萬壽無疆。如日之久。如天之長。

棲禪精舍銘

此寺征西蔡公所立。昔廁蕃麾預班經創之始。今重遊踐。覽舊興懷

【現代漢語翻譯】 現代漢語譯本： 這裡是某縣某鄉某里的地方。自從離開邠州和亳州，來到京城附近，在東邊擴建宅邸，在城郊漫步。皇上的心喜愛清靜，於是搬遷到南郭居住，其意義等同於周文王離開豳地遷往豐邑，其事蹟也如同周武王定都鎬京。等到平定天下大亂，承受這偉大的命運，命令掌管天門的官吏大肆開闢疆土，佔據太微星的位置作為宮宇。這就像漢高祖劉邦從豐邑和沛縣崛起一樣，也如同光武帝劉秀眷戀南陽和陳留。思考如何才能使聖上的事蹟永遠流傳，永垂不朽。如今這件事的意義與須彌山一樣崇高，道理與天地一樣無窮無盡，不如建造寶塔，將聖上的功德事蹟流傳給後世。於是在大梁天監六年，歲星執行到星紀的位置，月份是黃鐘，閏十月二十三日戊寅，仲冬時節。於是樹立塔剎于玄色的土地上，高聳入雲，下可洞察深淵，上可逼近星河。這寶塔將要在賢劫中消磨巨大的石頭，在忍土中達到未來的極致。至於那朱光照耀的地方，彤雲覆蓋的地方，不僅僅是上天的眷顧，也兼有大地的恩德。皇帝於是開啟閶闔門，在淮河岸邊建造船隻，迎接神風而啟動車駕，跨越浮橋而直接渡過。皇帝的芝蓋車駕舒緩行進，翠華儀仗繁盛華麗。皇帝下車停步，親自表達誠摯的敬意。廣泛召集四部大眾，考察日影以確定方向，共同弘揚這廣大的因緣，使之普及到天下各地。大家沿著相同的道路，一同來到道場。於是作銘文如下： 八方廣闊無垠，九州大地一片荒涼。聖靈降臨的地方，都顯現出吉祥的徵兆。壽丘祥瑞，電光環繞北斗樞星。周原肥沃，五大行星進入房宿。自從那遙遠的過去，名字在存在與消亡之間。哪裡知道若水之遙遠，哪裡能分辨窮桑之盡頭。上天任其自由發展，讚美我皇。繼承昔日的徵兆，成為世人的舟船。重重屋檐層層疊疊，高聳的寶塔高高昂起。土地成為清凈的國土，大地就是金色的床榻。依靠這偉大的極致，廣泛地庇護翱翔。豈止是三界之內，哪裡僅僅是十方世界。滋潤萬古，傳承給百代君王。一念之間就能報答，萬壽無疆。如同太陽一樣長久，如同天空一樣寬廣。 棲禪精舍銘 這座寺廟是征西將軍蔡公所建立的。過去我曾在他的軍旗下，參與了寺廟建立的開始。如今我再次遊歷此地，看到舊景而心生感慨。

【English Translation】 English version: This is the land of a certain village and a certain neighborhood in a certain county. Since leaving Binzhou (ancient state in present-day Shaanxi) and Bozhou (ancient city in present-day Anhui), I came to the vicinity of the capital, expanded my residence in the east, and strolled in the suburbs. The Emperor's heart loved tranquility, so he moved to live in the southern suburbs, which is equivalent to King Wen of Zhou moving from Bin to Feng, and his deeds are like King Wu of Zhou establishing his capital in Haojing. When the great chaos of the world was pacified and he received this great destiny, he ordered the officials in charge of the heavenly gate to open up the territory extensively, and occupied the position of the Taiwei star as his palace. This is like how Emperor Gaozu of Han rose from Feng and Pei, and also like how Emperor Guangwu cherished Nanyang and Chenliu. Thinking about how to make the Emperor's deeds last forever and be immortal. Now the significance of this matter is as lofty as Mount Sumeru (the central world-mountain in Buddhist cosmology), and the principle is as infinite as heaven and earth. It is better to build a pagoda to pass on the Emperor's merits and deeds to future generations. Therefore, in the sixth year of Tianjian (era name of Liang Dynasty) in the Great Liang Dynasty, when the planet Jupiter was in the position of Xingji (astrological term), the month was Huangzhong (musical term), the intercalary tenth month, the twenty-third day, Wuyin (sexagenary cycle), in the mid-winter season. Thus, the finial was erected on the dark earth, towering into the sky, able to penetrate the abyss below, and approaching the Milky Way above. This pagoda will wear away huge stones in the Kalpa of the Worthy (a long cosmic period), and reach the ultimate future in the Land of Endurance (the Saha world). As for the place where the vermilion light shines and the red clouds cover, it is not only the favor of heaven, but also the virtue of the earth. The Emperor then opened the Changhe Gate and built ships on the bank of the Huai River, welcoming the divine wind and starting the chariot, crossing the pontoon bridge and passing directly. The Emperor's canopy carriage moved slowly, and the emerald green flags and streamers were lush and magnificent. The Emperor got off the chariot and stopped, personally expressing sincere respect. He widely gathered the fourfold assembly (monks, nuns, laymen, and laywomen), examined the shadow of the sun to determine the direction, and jointly promoted this vast cause, so that it could be spread all over the world. Everyone followed the same path and came to the Bodhimanda (place of enlightenment). Therefore, the inscription was written as follows: The eight dimensions are vast and boundless, and the nine regions are desolate. Where the spiritual sages descend, all show auspicious signs. Longevity Hill is auspicious, and electric light surrounds the pivot star of the Big Dipper. The Zhou Plain is fertile, and the five planets enter the House constellation. Since that distant past, the name is between existence and extinction. Where does one know the remoteness of the Ruoshui River, where can one distinguish the end of the Qiong Sang. Heaven allows it to develop freely, praise my Emperor. Inheriting the signs of the past, becoming the boat for the world. Layer upon layer of eaves, the towering pagoda rises high. The land becomes a pure land, and the earth is a golden bed. Relying on this great ultimate, widely sheltering soaring. Not only within the three realms, where is it only the ten directions. Nourishing for ten thousand ages, passing on to hundreds of kings. A single thought can repay, longevity without limit. As long as the sun, as wide as the sky. Inscription of the Qichan Vihara (Zen Retreat) This temple was established by General Cai, who conquered the West. In the past, I was under his banner and participated in the beginning of the temple's creation. Now I revisit this place, and I am filled with emotion when I see the old scenery.

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。故為此銘。以傳芳跡。在郢州永徽三年歲次某時某月某朔某日爾。巖靈旅逸。地遠棲禪。蘭房葺蕙。嶠甍架煙。南瞻巫野。北望淮天。遙哉林澤。曠矣江田。空心觀寂。慧相淳筌。眷惟斯踐。愴屬遐年。游仁廁遠。宅賞憑旃。頒創神苑。陪構靈椽。瞻禁拓圃望鷲疏山。制石調響。棲理凝玄。曠移羽旆。眇別松泉。委組東國。化景西蓮。巒𨻽夷改。蓬萚徂遷。重依漢遠。復逐旌懸。往辭妙幄。今承梵筵。八翻海鶴。九噪巖蟬。珮華長掩。懋跡空傳。式籀云拱。敢告祥緣。

廣弘明集卷第十六 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十七

大唐西明寺沙門釋道宣撰

佛德篇第三之三隋國立舍利塔詔　隋高祖舍利感應記　隋著作王邵慶舍利感應表(並答)　隋安德王雄百官等隋國立佛舍利塔詔　隋文帝(自注一十六州等)岐州鳳泉寺雍州仙遊寺嵩州嵩岳寺泰州岱嶽寺華州思覺寺衡州衡岳寺定州恒岳寺廓州連雲岳寺牟州巨神山寺吳州會稽山寺同州大興國寺蒲州棲巖寺蘇州虎丘山寺涇州大興國寺并州無量壽寺隋州益州秦州楊州鄭州青州亳州汝州瓜州番州桂州交州相州大慈寺襄州大興國寺蔣州

門下仰惟。正覺大慈大悲。救護群生津樑庶品。

朕歸依三寶重

【現代漢語翻譯】 故為此銘，以傳芳跡。因此撰寫銘文，以流傳美好的事蹟。 在郢州永徽三年歲次某時某月某朔某日爾。時在郢州永徽三年，具體日期已不可考。 巖靈旅逸，地遠棲禪。在偏遠清幽之地修行禪定。 蘭房葺蕙，嶠甍架煙。修繕精美的禪房，高聳的屋脊籠罩在雲霧之中。 南瞻巫野，北望淮天。向南可以遠眺巫山曠野，向北可以遙望淮河天空。 遙哉林澤，曠矣江田。遠處的森林湖泊，廣闊的江邊田野。 空心觀寂，慧相淳筌。以空寂之心觀照，智慧之相純真自然。 眷惟斯踐，愴屬遐年。回顧以往的修行實踐，令人感嘆歲月流逝。 游仁廁遠，宅賞憑旃。在仁義之地遊歷，在幽遠之處安居，憑藉著佛法的指引。 頒創神苑，陪構靈椽。開創神聖的園林，建造莊嚴的寺廟。 瞻禁拓圃，望鷲疏山。瞻仰寺廟的圍墻，開墾園圃，遙望鷲峰，疏通山路。 制石調響，棲理凝玄。製作石磬以協調音律，安住于玄妙的佛理之中。 曠移羽旆，眇別松泉。長久地離開了京城的繁華，依依不捨地告別了松樹和泉水。 委組東國，化景西蓮。放棄了在東方的官位，一心向往西方的蓮花凈土。 巒𨻽夷改，蓬萚徂遷。山巒地貌發生了變化，蓬草和落葉也隨時間流逝。 重依漢遠，復逐旌懸。再次依靠漢地的庇護，重新追隨佛法的旗幟。 往辭妙幄，今承梵筵。過去告別了華麗的宮廷，如今承蒙佛法的盛宴。 八翻海鶴，九噪巖蟬。海鶴鳴叫，巖蟬齊鳴。 珮華長掩，懋跡空傳。佩玉的光華已經掩蓋，美好的事蹟只能空自流傳。 式籀云拱，敢告祥緣。書寫銘文以表達敬意，祈求吉祥的因緣。

廣弘明集卷第十六 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十七

大唐西明寺沙門釋道宣撰

佛德篇第三之三隋國立舍利塔詔 隋高祖舍利感應記 隋著作王邵慶舍利感應表(並答) 隋安德王雄百官等隋國立佛舍利塔詔 隋文帝(自注一十六州等)岐州鳳泉寺雍州仙遊寺嵩州嵩岳寺泰州岱嶽寺華州思覺寺衡州衡岳寺定州恒岳寺廓州連雲岳寺牟州巨神山寺吳州會稽山寺同州大興國寺蒲州棲巖寺蘇州虎丘山寺涇州大興國寺并州無量壽寺隋州益州秦州楊州鄭州青州亳州汝州瓜州番州桂州交州相州大慈寺襄州大興國寺蔣州

門下仰惟。正覺大慈大悲。救護群生津樑庶品。

朕歸依三寶重

【English Translation】 Therefore, this inscription is made to transmit the fragrant traces. It was in the third year of Yonghui in Yingzhou, but the exact date is unknown. Dwelling in seclusion in a remote and tranquil place to practice Chan (Zen) meditation. Repairing the exquisite meditation chamber, with towering eaves shrouded in mist. Looking south towards the wilderness of Mount Wu (Wushan), and north towards the sky over the Huai River. Distant forests and lakes, vast fields by the river. Observing stillness with an empty mind, the wisdom aspect is pure and natural. Looking back on past practice, one cannot help but lament the passage of time. Wandering in the land of benevolence, dwelling in the remote, relying on the guidance of the Dharma. Establishing sacred gardens, constructing solemn temples. Looking up at the temple walls, cultivating gardens, gazing at Vulture Peak (Grdhakuta), clearing mountain paths. Making stone chimes to harmonize the tones, dwelling in the profound Buddhist principles. Leaving the capital's prosperity for a long time, reluctantly bidding farewell to the pines and springs. Relinquishing official position in the Eastern country, aspiring to the Western Pure Land of lotus flowers. The mountains and landforms have changed, and the weeds and fallen leaves have passed with time. Relying again on the protection of the Han land, following the banner of the Dharma once more. In the past, bidding farewell to the magnificent palace, now receiving the grand feast of the Dharma. Sea cranes cry, and rock cicadas chirp in unison. The brilliance of jade ornaments has been covered, and the fine deeds can only be passed down in vain. Writing the inscription to express respect, praying for auspicious conditions.

Guang Hong Ming Ji, Volume 16 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Volume 17

Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 3.3 on the Merit of the Buddha: Edict of the Sui Dynasty Establishing Stupas for Sharira (relics), Records of the Sui Gaozu's Response to Sharira, Memorial of Wang Shaoqing of the Sui Dynasty on the Response to Sharira (with reply), Edict of the Sui Dynasty Establishing Buddhist Sharira Stupas by King Xiong of Ande and other officials, Emperor Wen of the Sui Dynasty (self-annotated sixteen prefectures, etc.): Fengquan Temple in Qizhou, Xianyou Temple in Yongzhou, Songyue Temple in Songzhou, Daiyue Temple in Taizhou, Sijue Temple in Huazhou, Hengyue Temple in Hengzhou, Hengyue Temple in Dingzhou, Lianyunyue Temple in Kuozhou, Jushenshan Temple in Mouzhou, Kuaijishan Temple in Wuzhou, Daxingguo Temple in Tongzhou, Qiyan Temple in Puzhou, Huqiushan Temple in Suzhou, Daxingguo Temple in Jingzhou, Wuliangshou Temple in Bingzhou, Suizhou, Yizhou, Qinzhou, Yangzhou, Zhengzhou, Qingzhou, Bozhou, Ruzhou, Guazhou, Fanzhou, Guizhou, Jiaozhou, Daci Temple in Xiangzhou, Daxingguo Temple in Xiangzhou, Jiangzhou

We respectfully contemplate. The Perfectly Enlightened One (Zhengjue) possesses great compassion and great mercy, saving all beings and providing a ferry for the masses.

I (朕,Zhen, the emperor's self-reference) take refuge in the Triple Gem (Sanbao) with great reverence.

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興聖教。思與四海之內一切人民俱發菩提共修福業。使當今現在爰及來世永作善因同登妙果。宜請沙門三十人諳解法相兼堪宣導者。各將侍者二人並散官各一人。薰陸香一百二十斤。馬五匹分道送舍利。往前件諸州起塔。其未注寺者。就有山水寺所。起塔依前山。舊無寺者于當州內清靜寺處建立其塔。所司造樣送往當州。僧多者三百六十人。其次二百四十人。其次一百二十人。若僧少者盡見僧為朕皇后太子廣諸王子孫等及內外官人一切民庶幽顯生靈。各七日行道並懺悔。起行道日打剎莫問同州異州。任人佈施。錢限止十文已下。不得過十文。所施之錢以供營塔。若少不充役正丁及用庫物率土諸州僧尼。普為舍利設齋。限十月十五日午時。同下入石函。總管刺史已下縣尉已上。息軍機停常務七日。專檢校行道及打剎等事。務盡誠敬副朕意焉。主者施行。

仁壽元年六月十三日內史令豫章王臣暕宣

舍利感應記

隋著作王邵

皇帝昔在潛龍。有婆羅門沙門來詣宅。出舍利一里曰。檀越好心。故留與供養。沙門既去。求之不知所在。其後皇帝與沙門曇遷。各置舍利于掌而數之。或少或多。並不能定。曇遷曰。曾聞婆羅門說法身過於數量非世間所測。於是始作七寶箱以置之。神尼智仙言曰。佛法將滅

【現代漢語翻譯】 現代漢語譯本： 興盛聖教。希望與天下所有人民一同發起菩提心，共同修習福德事業，使當今現在乃至未來永遠種下善因，一同登上妙果。應該邀請三十位精通佛法、兼能宣講教義的沙門（出家人），每位沙門配備侍者二人，以及閑散官員各一人，攜帶薰陸香一百二十斤，馬五匹，分路護送舍利（佛陀火化后的遺物）。前往之前指定的各州建造佛塔。對於沒有寺廟的州，就在有山有水的寺廟附近建造佛塔，佛塔的樣式依照之前的規定。如果原來沒有寺廟，就在該州境內清凈的寺廟處建立佛塔。相關部門要製作佛塔的樣式，送到各州。僧人多的寺廟安排三百六十人，其次二百四十人，再次一百二十人。如果僧人少的寺廟，就讓所有僧人都參與，為朕、皇后、太子、各位王子皇孫等，以及內外官員、一切民眾、幽冥顯現的眾生，各舉行七日行道和懺悔。開始行道之日，可以打剎（佛教法器），無論本州還是外州的人，都可以隨意佈施，但佈施的錢財限定在十文以下，不得超過十文。所佈施的錢財用來供養建造佛塔。如果錢財不足，可以徵用正丁（成年男子）以及動用國庫物資。全國各州的僧尼，普遍為舍利設齋供養。限定在十月十五日午時，一同將舍利放入石函。總管、刺史以下，縣尉以上官員，停止軍機要務和日常事務七日，專門檢查督導行道和打剎等事宜，務必盡心盡力，以符合朕的意願。主管官員執行。

仁壽元年六月十三日，內史令豫章王臣暕宣。

舍利感應記

隋朝著作 王邵

皇帝過去還是潛龍（指未登基時）的時候，有婆羅門沙門來到宅邸，拿出一顆舍利說：『檀越（施主）心地善良，所以留下這顆舍利供養。』沙門離開后，尋找他卻不知去向。後來，皇帝與沙門曇遷各自將舍利放在手掌中計數，時多時少，無法確定。曇遷說：『曾經聽婆羅門說，法身（佛的化身）超過數量，不是世間所能測量的。』於是開始製作七寶箱來放置舍利。神尼智仙說：『佛法將要衰滅。』

【English Translation】 English version: To promote the sacred teachings. I wish to, together with all people within the four seas, generate Bodhicitta (the mind of enlightenment), and jointly cultivate meritorious deeds, so that in the present and future lives, we may forever plant the seeds of goodness and together attain the wondrous fruit (of enlightenment). It is appropriate to invite thirty Shramanas (Buddhist monks) who are well-versed in the Dharma and capable of expounding the teachings, each accompanied by two attendants and one idle official, along with one hundred and twenty catties of frankincense and five horses, to separately escort the Sharira (relics of the Buddha) to the previously designated prefectures to build pagodas. For prefectures without temples, pagodas should be built near temples with mountains and rivers, following the previous pagoda style. If there are no temples, pagodas should be built within the pure temples of the prefecture. The relevant departments should create pagoda designs and send them to each prefecture. Temples with many monks should arrange three hundred and sixty monks, the next two hundred and forty monks, and the next one hundred and twenty monks. If there are few monks in the temple, all monks should participate, to hold seven days of practice and repentance for me, the Empress, the Crown Prince, all princes and grandsons, as well as internal and external officials, all people, and visible and invisible beings. On the day of starting the practice, one may strike the Kṣetra (Buddhist instrument), and people from both the prefecture and other prefectures may donate freely, but the donation is limited to ten Wen (ancient Chinese currency) or less, and must not exceed ten Wen. The donated money will be used to support the construction of the pagoda. If the money is insufficient, able-bodied men may be conscripted and state treasury materials may be used. Monks and nuns in all prefectures throughout the country should universally offer vegetarian feasts for the Sharira. It is limited to the hour of noon on the fifteenth day of the tenth month, when the Sharira will be placed into the stone casket together. The governors and prefects down to the county magistrates should suspend military affairs and routine duties for seven days, and specially inspect and supervise the practice and striking of the Kṣetra, and strive to be sincere and respectful to fulfill my intentions. The responsible officials should implement this.

Announced by Minister of the Interior and Prince of Yuzhang, Chen Jian, on the thirteenth day of the sixth month of the first year of Renshou.

Record of Miraculous Responses of the Sharira

By Wang Shao, Author of the Sui Dynasty

When the Emperor was still a potential dragon (referring to before his ascension to the throne), a Brahmin Shramana came to his residence, took out a Sharira and said: 'Danapati (donor), you have a good heart, so I leave this Sharira for you to worship.' After the Shramana left, he was sought but his whereabouts were unknown. Later, the Emperor and the Shramana Tanqian each placed Sharira in their palms and counted them, sometimes more, sometimes less, and could not determine the number. Tanqian said: 'I once heard the Brahmin say that the Dharmakaya (the body of the Buddha) exceeds number and cannot be measured by the world.' So he began to make a seven-jeweled box to place the Sharira. The divine nun Zhixian said: 'The Buddha-dharma is about to perish.'

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。一切神明今已西去。兒當爲普天慈父重興佛法。一切神明還來。其後周氏果滅佛法。隋室受命乃興復之。皇帝每以神尼為言云。我興由佛。故於天下舍利塔內。各作神尼之像焉。

皇帝皇后于京師法界尼寺。造連基浮圖以報舊愿。其下安置舍利。開皇十五年季秋之夜有神光。自基而上右繞露槃。赫若冶爐之焱。一旬內四如之。皇帝以仁壽元年六月十三日。御仁壽宮之仁壽殿。本降生之日也。歲歲於此日深心永念。修營福善追報父母之恩。故迎諸大德沙門與論至道將於海內諸州選高爽清靜三十處各起舍利塔。

皇帝於是親以七寶箱。奉三十舍利。自內而出置於御座之案。與諸沙門燒香禮拜。愿弟子常以正法護持三寶。救度一切眾生。乃取金瓶琉璃各三十。以琉璃盛金瓶。置舍利于其內。薰陸香為泥。涂其蓋而印之。三十州同刻十月十五日正午入于銅函石函。一時起塔。

諸沙門各以精勤。奉舍利而行。初入州境先令家家灑掃覆諸穢惡。道俗士女傾城遠迎。總管刺史諸官人。夾路步引。四部大眾容儀齊肅。共以寶蓋幡幢華臺像輦佛帳佛輿香山香缽種種音樂。盡來供養。各執香華或燒或散。圍繞讚唄梵音和雅。依阿含經舍利入拘尸那城法。遠近翕然云蒸霧會。雖盲躄老病莫不匍匐而至焉。沙門對四部大

【現代漢語翻譯】 現代漢語譯本：一切神明如今已經逝去。我應當作為普天慈父重新振興佛法，一切神明還會回來的。後來周氏果然滅佛，隋朝接受天命才得以復興佛法。皇帝經常提起神尼，說：『我能興盛，是因為佛的庇佑。』因此在天下所有的舍利塔內，都塑造神尼的像。 皇帝和皇后在京師的法界尼寺，建造連基浮圖（浮圖指佛塔）來報答過去的願望，並在其下安置舍利。開皇十五年秋季的一個夜晚，有神光從塔基升起，向右環繞露槃（露槃是塔頂的裝飾），光芒像冶煉爐的火焰一樣。十天內出現了四次這樣的景象。仁壽元年六月十三日，皇帝在仁壽宮的仁壽殿，因為這天是他的誕生日，所以每年都在這一天以深切的心情永遠懷念，修營福善，追報父母的恩情。因此，他召集各位大德沙門（沙門指佛教出家人）商議至高的佛法，並決定在全國各州選擇高爽清凈的三十個地方，各自建造舍利塔。 於是，皇帝親自用七寶箱，供奉三十顆舍利，從宮內取出，放置在御座的案上，與各位沙門一起燒香禮拜，祈願弟子常常以正法護持三寶（三寶指佛、法、僧），救度一切眾生。然後取出金瓶和琉璃瓶各三十個，用琉璃瓶盛裝金瓶，將舍利放置在金瓶內，用薰陸香（薰陸香是一種香料）作為泥土，塗抹瓶蓋並蓋上印章。三十個州同時在十月十五日正午將舍利放入銅函和石函中，同時開始建造佛塔。 各位沙門各自以精進之心，奉送舍利前往各地。剛進入州境，就先讓家家戶戶灑掃乾淨，遮蓋所有的污穢之物。道俗士女傾城而出，遠遠地迎接。總管、刺史等各級官員，夾道步行引導。四部大眾（四部指比丘、比丘尼、優婆塞、優婆夷）容貌儀態整齊肅穆，共同用寶蓋、幡幢、華臺、像輦、佛帳、佛輿、香山、香缽以及各種音樂，盡力供養。人們各自拿著香和花，有的燒香，有的散花，圍繞著舍利讚頌歌唱，梵音和諧優雅，依照《阿含經》中舍利進入拘尸那城（拘尸那城是佛陀涅槃的地方）的方法，遠近的人們都像雲霧一樣聚集而來，即使是盲人、瘸子、老人和病人，也都不顧一切地爬行而來。沙門面對四部大眾大聲...

【English Translation】 English version: All the deities have now departed. I shall, as the compassionate father of all under heaven, revive the Buddha-dharma. All the deities will return. Later, the Zhou clan indeed destroyed the Buddha-dharma, and the Sui dynasty, receiving the mandate of heaven, restored it. The Emperor often spoke of the divine nun, saying, 'My prosperity is due to the Buddha.' Therefore, in all the stupas (stupas refer to Buddhist towers) containing relics throughout the land, images of the divine nun were made. The Emperor and Empress, at the Fajie Nunnery in the capital, built a multi-tiered pagoda to repay their former vows, and placed relics beneath it. On a night in the autumn of the fifteenth year of the Kaihuang era, a divine light rose from the base of the pagoda, circling the dew basin (dew basin is a decoration on the top of the tower) to the right, blazing like the flames of a smelting furnace. This occurred four times within ten days. On the thirteenth day of the sixth month of the first year of the Renshou era, the Emperor was in the Renshou Hall of the Renshou Palace, as it was his birthday. Every year on this day, he deeply and eternally remembered, cultivated blessings and good deeds, and repaid the kindness of his parents. Therefore, he invited all the virtuous Shramanas (Shramanas refer to Buddhist monks) to discuss the supreme Dharma, and decided to select thirty high, clear, and quiet places in various states throughout the country to build relic stupas. Thereupon, the Emperor personally used seven-treasure boxes to enshrine thirty relics, took them out from within the palace, and placed them on the table of the imperial throne. Together with the Shramanas, he burned incense and prostrated in worship, vowing that his disciples would always uphold the Three Jewels (Three Jewels refer to Buddha, Dharma, Sangha) with the true Dharma and save all sentient beings. Then, he took thirty gold bottles and thirty glass bottles, filled the glass bottles with the gold bottles, and placed the relics inside the gold bottles. He used frankincense (frankincense is a kind of spice) as mud, smeared the lids, and sealed them with stamps. On the fifteenth day of the tenth month at noon, all thirty states simultaneously placed the relics into copper and stone containers, and began building the pagodas at the same time. Each of the Shramanas, with diligence, escorted the relics to their respective destinations. Upon entering the borders of a state, they first had every household sweep and clean, covering all filth and impurities. The Daoist and lay people of the entire city came out to greet them from afar. The chief administrators, prefects, and other officials walked along the roads to guide them. The fourfold assembly (fourfold assembly refers to Bhikshus, Bhikshunis, Upasakas, Upasikas) had dignified and solemn appearances, and together they used jeweled canopies, banners, flower platforms, image carts, Buddha tents, Buddha palanquins, incense mountains, incense bowls, and various kinds of music to offer their utmost devotion. Each person held incense and flowers, some burning incense, some scattering flowers, surrounding the relics and chanting praises, with harmonious and elegant Brahminic sounds, following the method in the Agama Sutra for the relics entering Kushinagar (Kushinagar is the place where the Buddha entered Nirvana). People from far and near gathered like clouds and mist, and even the blind, the lame, the old, and the sick crawled to reach them. The Shramanas, facing the fourfold assembly, loudly...

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眾作是唱言。至尊以菩薩大慈無邊無際哀愍眾生切于骨髓。是故分佈舍利共天下同作善因。又引經文種種方便。訶責之教導之。深至懇惻涕零如雨。大眾一心合掌右膝著地。沙門乃宣讀懺悔文曰。菩薩戒佛弟子皇帝某。敬白十方三世一切諸佛一切諸法一切賢聖僧。弟子蒙三寶福祐為蒼生君父。思與一切民庶共逮菩提。今欲分佈舍利諸州起塔。欲使普修善業同登妙果。為弟子及皇后皇太子廣諸王子孫等內外官人一切法界幽顯生靈三塗八難。懺悔行道。奉請十方常住諸佛十二部經甚深法藏諸尊菩薩一切賢聖。愿起慈悲受弟子等請。降赴道場證明弟子為一切眾生髮露懺悔。於是如法禮拜悉受三歸。沙門又稱。菩薩戒佛弟子皇帝某。普為一切眾生髮露無始已來所作十種惡業。自作教他見作隨喜。是罪因緣墮于地獄畜生餓鬼。若生人間短壽多病。卑賤貧窮邪見諂曲。煩惱妄想未能自寤。今蒙如來慈光照及。于彼眾罪。方始覺知。深心慚愧怖畏無已。於三寶前發露懺悔。承佛慧日愿悉消除。自從今身乃至成佛。愿不更作此等諸罪。大眾既聞是言。甚悲甚喜甚愧甚懼。銘其心刻其骨。投財賄衣物及截髮以施者不可勝計。日日共設大齋禮懺受戒。請從今以往修善斷惡。生生世世常得作大隋臣子。無問長幼華夷咸發此誓。雖屠獵殘賊之人

亦躬念善。舍利將入函。大眾圍繞填噎。沙門高奉寶瓶巡示四部。人人拭目諦視共睹光明。哀戀號泣聲響如雷。天地為之變動。凡是安置處悉如之。真身已應靈塔常存。天下瞻仰歸依福日益而無窮矣。

皇帝以起塔之旦。在大興宮之大興殿庭。西面執珽而立。迎請佛像及沙門三百六十七人。幡蓋香華讚唄音樂。自大興善寺來居殿堂。皇帝燒香禮拜。降御東廊。親率文武百僚。素食齋戒。是時內宮東宮逮于京邑。茫茫萬寓舟車所通。一切眷屬人民莫不奉行聖法。眾僧初入。敕使左右密夾數之。自顯陽門及升階凡數三遍。常䞉一人。皇帝見一異僧曷槃覆髆。以語左右曰。驚動他置爾去已。重數之曷槃覆髆者果不復現。舍利之將行也。皇帝曰。今佛法重興必有感應。其後處處表奏皆如所言。

雍州于仙遊寺起塔。天時陰雪。舍利將下日便朗照。始入函。云複合。

岐州于鳳泉寺起塔。將造函。寺東北二十里。忽見文石四段。光潤如玉。小大平整。因取之以作重函。於是大函南壁異色分炳。為雙樹之形。高三尺三寸。莖如雪白。葉如瑪瑙。北壁東壁有鳥獸龍象之狀。四壁皆有華形左旋右轉。其後基石漸變盡如水精。沙門道[王*(?/米)]圖此雙樹之像置於許州。葉盡變為青色。明年岐州大寶昌寺。寫得

【現代漢語翻譯】 現代漢語譯本： 也親自唸誦善法。當舍利子將要放入寶函時，大眾圍繞著，哽咽難言。僧侶們高舉寶瓶，向四部大眾展示。人們都擦亮眼睛，仔細觀看，共同瞻仰光明。哀傷哭泣的聲音響徹雲霄，天地都為之震動。凡是安置舍利子的地方，都像這樣。佛陀的真身已經應驗靈塔常存的預言，天下人瞻仰歸依，所獲得的福報日益增長，沒有窮盡。 皇帝在建造佛塔的當天，在大興宮的大興殿庭院中，面向西方，手持玉珽站立。迎接佛像以及三百六十七位僧侶。幡蓋、香花、讚唄、音樂，從大興善寺來到殿堂。皇帝燒香禮拜，然後下到東廊。親自率領文武百官，素食齋戒。當時，後宮、東宮以及京城內外，廣大的民眾，舟車所能到達的地方，所有眷屬人民沒有不奉行聖法的。眾僧開始進入時，皇帝命令左右秘密地數人數。從顯陽門到登上臺階，總共數了三遍。經常少一人。皇帝看見一個奇異的僧人，用袈裟覆蓋著肩膀，告訴左右說：『不要驚動他，讓他自己離開。』重新數人數，那個用袈裟覆蓋肩膀的僧人果然不再出現。當舍利子將要出發時，皇帝說：『現在佛法重新興盛，必定會有感應。』之後，各地呈上的奏報都如皇帝所說。 雍州在仙遊寺建造佛塔。當時天空中陰沉下雪。當舍利子將要放入寶函時，天空便變得晴朗明亮。剛放入寶函，云又合攏。 岐州在鳳泉寺建造佛塔。將要製作寶函時，在寺廟東北二十里的地方，忽然看見四段紋理美麗的石頭，光潤如玉。大小平整。於是取來用作重函。這時，大函南壁出現奇異的色彩，顯現出雙樹的形狀，高三尺三寸。樹幹像雪一樣潔白，樹葉像瑪瑙一樣美麗。北壁和東壁有鳥獸龍象的形狀。四壁都有花朵的形狀，向左旋轉或向右旋轉。之後，基石逐漸變化，全部變得像水晶一樣。僧人道[王*(?/米)]將這雙樹的影象畫下來，放置在許州。樹葉全部變為青色。第二年，岐州大寶昌寺，抄寫得到。

【English Translation】 English version: He also personally recited virtuous teachings. When the Śarīra (relic) was about to be placed into the reliquary, the assembly gathered around, choked with sobs. Monks held up the precious vase, displaying it to the four assemblies. Everyone wiped their eyes, gazing intently, together beholding the light. The sounds of sorrowful weeping resounded like thunder, and heaven and earth trembled. All places where the Śarīra was enshrined were like this. The Tathāgata's (Buddha's) true body has already fulfilled the prophecy that the sacred pagoda will forever exist. The world looks up to it, takes refuge in it, and the blessings received increase daily without end. On the day of erecting the pagoda, the Emperor stood in the courtyard of the Daxing Hall in the Daxing Palace, facing west, holding a jade tablet. He welcomed the Buddha images and three hundred and sixty-seven monks. Banners, canopies, incense, flowers, praises, and music came from the Daxingshan Temple to the hall. The Emperor burned incense and prostrated, then descended to the east corridor. He personally led the civil and military officials in vegetarian fasting and purification. At that time, the inner palace, the Eastern Palace, and the capital city, the vast populace, wherever boats and carriages could reach, all relatives and people without exception practiced the sacred Dharma. When the monks first entered, the Emperor ordered his attendants to secretly count them. From the Xianyang Gate to ascending the steps, they counted three times in total. One person was always missing. The Emperor saw a strange monk covering his shoulder with his robe and told his attendants, 'Do not disturb him, let him leave on his own.' When they counted again, the monk covering his shoulder with his robe indeed no longer appeared. When the Śarīra was about to be transported, the Emperor said, 'Now that the Buddha Dharma is being revived, there must be a response.' Afterwards, the reports submitted from various places were all as the Emperor had said. In Yongzhou, at the Xianyou Temple, a pagoda was being built. The weather was overcast and snowy. When the Śarīra was about to be placed into the reliquary, the sun shone brightly. As soon as it was placed in the reliquary, the clouds closed again. In Qizhou, at the Fengquan Temple, a pagoda was being built. When they were about to make the reliquary, twenty li northeast of the temple, they suddenly saw four sections of beautifully patterned stone, as smooth and lustrous as jade. They were of even size. So they took them to use as the inner reliquary. At this time, the south wall of the large reliquary displayed strange colors, revealing the shape of twin trees, three chi and three cun in height. The trunks were as white as snow, and the leaves were as beautiful as agate. The north and east walls had the shapes of birds, beasts, dragons, and elephants. All four walls had the shapes of flowers, rotating left and right. Afterwards, the foundation stone gradually changed, all becoming like crystal. The monk Dao[王*(?/米)] drew this image of the twin trees and placed it in Xuzhou. All the leaves turned green. The following year, the Dabaochang Temple in Qizhou, copied it.

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陜州瑞相圖置於佛堂。以供養當戶。大像三吐赤光。流出戶外。於是戶外千佛像及觀世音菩薩亦頻放光。半旬之內天華再落。

涇州于大興國寺起塔。將造函。三家各獻舊磨好石。非界內所有。因而用之恰然相稱。

秦州于靜念寺起塔。先是寺僧夢群仙降集以赤繩量地鐵橛釘記之。及定塔基。正當其所。再有瑞雲來覆舍利。是時十月雪下。而近寺草木悉皆開華。舍利將入函。神光遠照。空內又有讚歎之聲。

華州于思覺寺起塔。天時陰雪。舍利將下日便朗照。有五色光氣。去地數丈。狀若相輪。正覆塔上。數十里外。遙望之。則正赤上屬天。舍利下訖雲霧復起。瑞雪飛散如天華。著人衣久之而不濕。

同州于大興國寺起塔。舍利宿于近驛。天夜雨明旦輿行。云日迎之開朗。入自南門。而城北雨如故。既至寺。又陰雨。臨入函。日乃出。眾色光相繞日如輪。先是寺僧慧真。夢見聖人項有圓光明照天地來自西方入門而立。及舍利輿至。無故止於其所。因定塔基焉。十二月八日夜。有五色圓光。從基而上遍照城內。明如晝日。五十里咸見之。明年四月白光起于塔西。流照塔東。良久乃滅。

蒲州于棲巖寺起塔。九月二十六日。舍利在治下仁壽寺。其夜堂內光明如晝。二十八日定基。明日地大

【現代漢語翻譯】 現代漢語譯本 陜州瑞相圖被安放在佛堂中，以供奉當戶（指主持或主要供養人）。大佛像三次吐出紅色的光芒，流到戶外。於是，戶外的千佛像以及觀世音菩薩也頻繁地放出光芒。半個月之內，天空中再次降下天花（指散落的花瓣，象徵吉祥）。 涇州在大興國寺建造佛塔。準備建造安放舍利的容器（函）。三家各自獻出舊的磨好的石料，這些石料並非本地所有，但用在此處卻恰好相稱。 秦州在靜念寺建造佛塔。起初，寺里的僧人夢見眾仙降臨聚集，用紅色的繩子測量地面，並用鐵橛釘上做記號。等到確定塔基的位置時，正好就在他們標記的地方。之後又有祥瑞的雲彩覆蓋在舍利之上。當時是十月，下著雪，而靠近寺廟的草木都全部開花。舍利將要放入容器時，神光遠遠地照耀，空中還有讚歎的聲音。 華州在思覺寺建造佛塔。天氣陰沉下雪，舍利將要安放時，太陽便明亮地照耀。有五色的光氣，距離地面數丈高，形狀像相輪（佛塔頂部的裝飾），正好覆蓋在塔上。幾十里之外，遙望它，就像紅色的火焰向上連線著天空。舍利安放完畢后，雲霧又升起，祥瑞的雪花飛散，如同天花一般，落在人的衣服上很久也不會濕。 同州在大興國寺建造佛塔。舍利在附近的驛站停留了一夜。天黑下雨，第二天早上抬著舍利出發，雲彩和太陽迎接它，天空變得開朗。從南門進入城內，而城北依然下著雨。到達寺廟后，又變得陰雨。臨近放入容器時，太陽才出來，各種顏色的光芒環繞著太陽，如同光輪。此前，寺里的僧人慧真夢見聖人，脖子上有圓圓的光芒照亮天地，從西方來，進入門後站立。等到舍利被抬到，無緣無故地停在了他夢中所見的地方。因此確定了塔基的位置。十二月八日夜晚，有五色的圓光，從塔基向上遍照城內，明亮如同白晝。五十里之內都看見了。第二年四月，白色的光芒從塔的西邊升起，流向塔的東邊，過了很久才消失。 蒲州在棲巖寺建造佛塔。九月二十六日，舍利在治所下的仁壽寺。當天晚上，殿堂內光明如同白晝。二十八日確定塔基，第二天，大地...

【English Translation】 English version The auspicious image of Ruixiang in Shanzhou was placed in the Buddhist hall to be offered to the 'danghu' (the host or main benefactor). The large Buddha image emitted red light three times, flowing out of the hall. Consequently, the thousand Buddha images and Avalokiteśvara Bodhisattva outside also frequently emitted light. Within half a month, celestial flowers (symbolizing auspiciousness) fell again from the sky. In Jingzhou, a pagoda was being built at the Daxingguo Temple. Preparing to construct the reliquary (casket), three families each offered old, well-ground stones. These stones were not native to the area, but they fit perfectly when used. In Qinzhou, a pagoda was being built at the Jingnian Temple. Initially, the temple monks dreamed that a group of immortals descended and gathered, using a red rope to measure the ground and marking it with iron stakes. When the pagoda's foundation was determined, it was exactly at the marked location. Furthermore, auspicious clouds covered the 'śarīra' (relics). It was October, and it was snowing, but all the plants and trees near the temple were in full bloom. As the 'śarīra' were about to be placed in the casket, divine light shone far and wide, and there were sounds of praise in the sky. In Huazhou, a pagoda was being built at the Sijue Temple. The weather was gloomy and snowy, but when the 'śarīra' were about to be enshrined, the sun shone brightly. There was a five-colored aura, several 'zhang' (丈, a unit of length) above the ground, shaped like a 'saṃghāṭa' (相輪, a finial on top of a pagoda), directly covering the pagoda. From dozens of 'li' (里, a unit of distance) away, it looked like a red flame connecting to the sky. After the 'śarīra' were enshrined, clouds and mist rose again, and auspicious snowflakes scattered like celestial flowers, remaining on people's clothes for a long time without wetting them. In Tongzhou, a pagoda was being built at the Daxingguo Temple. The 'śarīra' stayed overnight at a nearby post station. It rained at night, but the next morning, as the 'śarīra' were carried away, clouds and the sun welcomed them, and the sky became clear. They entered the city through the south gate, while it continued to rain in the north of the city. After arriving at the temple, it became gloomy and rainy again. As they were about to be placed in the casket, the sun came out, and various colors of light surrounded the sun like a halo. Previously, the temple monk Huizhen dreamed of a sage with a round light around his neck illuminating heaven and earth, coming from the west, entering the gate, and standing there. When the 'śarīra' were carried to that spot, they stopped there for no apparent reason. Therefore, the pagoda's foundation was determined there. On the eighth night of the twelfth month, a five-colored round light rose from the foundation and illuminated the entire city, as bright as day. It was visible for fifty 'li'. In April of the following year, a white light rose from the west of the pagoda and flowed to the east of the pagoda, disappearing after a long time. In Puzhou, a pagoda was being built at the Qiyan Temple. On the twenty-sixth day of the ninth month, the 'śarīra' were at the Renshou Temple under the jurisdiction. That night, the hall was as bright as day. On the twenty-eighth day, the foundation was determined. The next day, the earth...

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震山大吼。巖上有鐘鼓之聲。十月七日舍利將之棲巖。地又動。八日輿登山從者千數。大風從下而上。因風力俄頃至於佛堂。其夜浮圖上有光。長數尺。乍隱乍顯至於十餘。瓶內亦有光五道散出。還斂入瓶。又有二光。並大如缽。出於西壁。合為一道流入塔基。食頃乃滅。俄而復出。流入于堂。山頂亦有大光。照二百里。遠望者皆言燒山。九日夜又有二光繞浮圖其一流照西谷。其一流照南谷。十二日堂內又有光狀如香爐。流至浮圖露盤。移時乃滅。其夜露盤上又有光。或散或聚。皆似蓮華。移更乃滅。十三日夜浮圖上又有光。如三佛像。並高尺。停住者久之。十四日夜有光三道。從堂而出。其一直上天。其一流於東北。其一狀如樓闕赫照州城。自朔至望。寺及城內。常聞異香。桃李杏柰多花。人采之以供養。舍利入函之夜又有光。再從塔出。圓如大鏡。諸光多紫赤。而見者色狀不必同。或云如大電。或云如燎火。其都無所見者十二三。有婦人抱新死小兒來乞救護。至夜便蘇。遇光照以愈疾者非一。諸州皆有感應。而棲巖寺最多。蓋由太祖武元皇帝之所建也。

并州于舊無量壽寺起塔。舍利初在道場。大眾禮拜。重患者便得除。起塔之旦雲霧晝昏。至於已後日乃朗照。五色云夾之。舍利將入函放光或一尺或五寸。

【現代漢語翻譯】 現代漢語譯本 震山發出巨大的吼聲，巖石上響起了鐘鼓的聲音。十月初七，舍利（佛陀或高僧火化后的遺物）將被安放在棲巖。大地再次震動。初八，人們抬著舍利登山，跟隨者有數千人。狂風從山下向上吹。藉助風力，舍利瞬間到達佛堂。當晚，佛塔上有光芒，長數尺，時隱時現，持續了十餘次。瓶內也有五道光芒散發出來，然後又收斂回瓶中。又有兩道光芒，像缽一樣大，從西墻出現，匯合成一道光芒流入塔基，過了一會兒才消失。不久又再次出現，流入佛堂。山頂也有巨大的光芒，照亮了二百里。遠處觀看的人都說山在燃燒。初九晚上，又有兩道光芒圍繞著佛塔，其中一道照向西谷，另一道照向南谷。十二日，佛堂內又有光芒，形狀像香爐，流到佛塔的露盤上，過了一會兒才消失。當晚，露盤上又有光芒，或分散或聚集，都像蓮花，過了很長時間才消失。十三日晚上，佛塔上又有光芒，像三尊佛像，都有一尺高，停留了很久。十四日晚上，有三道光芒從佛堂發出，其中一道直衝上天，一道流向東北方，一道形狀像樓閣，明亮地照耀著州城。從月初到十五，寺廟和城內，經常聞到奇異的香味。桃樹、李樹、杏樹、柰樹都開了許多花，人們採摘它們來供養。舍利放入函中的夜晚，又有光芒，再次從塔中發出，圓得像一面大鏡子。各種光芒大多是紫色或紅色，但看到的人所描述的顏色和形狀不一定相同。有人說像巨大的閃電，有人說像燃燒的火焰。完全沒有看到光芒的人有十二三個。有一位婦人抱著新死的小孩來乞求救護，到了晚上小孩就甦醒了。被光芒照耀而治好疾病的人不止一個。各個州都有感應，而棲巖寺最多。這大概是因為太祖武元皇帝所建造的緣故。 并州在舊無量壽寺建造佛塔。舍利最初在道場，大眾禮拜。重病患者便能痊癒。開始建造佛塔的早晨，雲霧籠罩，白天昏暗。到了巳時以後，太陽才明亮地照耀，五色雲彩夾著太陽。舍利將要放入函中時，放出光芒，有時一尺，有時五寸。

【English Translation】 English version A great roar came from Zhen Mountain. The sounds of bells and drums echoed on the rocks. On the seventh day of the tenth month, the Śarīra (relics of the Buddha or a highly realized monk after cremation) was to be enshrined at Qixi Rock. The ground shook again. On the eighth day, people carried the Śarīra up the mountain, accompanied by thousands of followers. A strong wind blew from below upwards. Aided by the wind, the Śarīra instantly reached the Buddha hall. That night, there was light on the Stupa, several feet long, appearing and disappearing intermittently for more than ten times. There were also five rays of light emanating from the vase, then retracting back into the vase. There were also two rays of light, as large as bowls, emerging from the west wall, merging into one ray and flowing into the foundation of the pagoda, disappearing after a while. Soon it reappeared, flowing into the hall. There was also a great light on the mountaintop, illuminating two hundred li (a Chinese unit of distance, approximately 500 meters). Those who watched from afar all said the mountain was burning. On the night of the ninth, there were two rays of light circling the Stupa, one shining towards the west valley, and the other shining towards the south valley. On the twelfth day, there was also light in the Buddha hall, shaped like a censer, flowing to the dew plate of the Stupa, disappearing after a while. That night, there was also light on the dew plate, sometimes scattered and sometimes gathered, all resembling lotus flowers, disappearing after a long time. On the night of the thirteenth, there was also light on the Stupa, like three Buddha images, all one foot tall, remaining for a long time. On the night of the fourteenth, there were three rays of light emanating from the hall, one shooting straight into the sky, one flowing to the northeast, and one shaped like a pavilion, brightly illuminating the state city. From the beginning of the month to the fifteenth, the temple and the city often smelled strange fragrances. Peach, plum, apricot, and nai trees all bloomed with many flowers, and people picked them to make offerings. On the night the Śarīra was placed in the casket, there was light again, emanating from the pagoda, round like a large mirror. The various lights were mostly purple or red, but the colors and shapes described by those who saw them were not necessarily the same. Some said it was like huge lightning, some said it was like burning flames. Twelve or thirteen people saw no light at all. A woman came with a newly dead child, begging for salvation, and the child woke up that night. There was more than one person who was healed of illness by being illuminated by the light. All the states had responses, and Qixi Rock Temple had the most. This was probably because it was built by Emperor Wu Yuan of the Taizu Dynasty. In Bingzhou, a pagoda was built at the old Wuliangshou Temple. The Śarīra was initially in the Daochang (bodhimanda), and the masses paid homage. Seriously ill patients were able to recover. On the morning when the construction of the pagoda began, clouds and fog darkened the day. After the si hour (9-11 am), the sun shone brightly, with five-colored clouds surrounding it. When the Śarīra was about to be placed in the casket, it emitted light, sometimes one foot, sometimes five inches.

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有無量天神。各持香花幢幡寶蓋遍覆州城。

定州于恒岳寺起塔。有一異翁。來禮拜施布一匹。負土數籠。人問其姓字而不答。忽然失之。此地舊無水。開皇三年初營寺其西八里白龍淵忽東流而過。作役罷水便絕。及將起新塔。水復大流。

相州于大慈寺起塔。天時陰雪。舍利將下日便朗照。始入函云複合。建塔之明年八月。光天尼寺寫得陜州瑞相圖。置於佛堂。神光屢發如電。又有五色云蓋。正臨堂上。一日四見焉。又有白雲。狀如林木氛雨金華。其二花形如大蝶。色似青琉璃。翱翔不下。乃騰虛而去。明年正月寺內又雨天華。

鄭州于定覺寺起塔。舍利將至。寺東有光。如大流星。入至佛堂前而沒。輿到此處無故自止。既而定塔基於西岸。其東岸舊舍利塔有二光。西流入于基所。寺僧設二千人齋供。然而萬餘人食之不盡。一甕飯出八十盆餘食。供寺眾二百人。數日乃盡。舍利將入函。四面懸幡無風而一時內向。

嵩州于閑居寺起塔。人眾從舍利者萬餘。有兔逆坂走來歷輿下而去。天時陰雪。舍利將下日便朗照。始入函云複合。

亳州于開寂寺起塔。界內無石。舍利至。便於三處各得一成磨方石。一似函而無底。乃合而用之。不須改鑿。掘塔基至盤石。有二浪井夾之。天時陰雪。舍

【現代漢語翻譯】 現代漢語譯本 有無量天神，各自拿著香、花、幢、幡、寶蓋，遍佈覆蓋州城。

定州在恒岳寺建造佛塔。有一位奇異的老翁，前來禮拜並捐贈一匹布，還背了幾個筐的土。人們問他的姓名，他不回答，忽然就不見了。此地原來沒有水，開皇三年開始修建寺廟時，距離寺廟西邊八里的白龍淵忽然向東流過來。工程結束后，水就斷絕了。等到將要建造新塔時，水又大量涌來。

相州在大慈寺建造佛塔。天氣陰沉下雪，當舍利將要放入塔中時，太陽便明亮照耀。剛放入函中，云又合攏。建造佛塔的第二年八月，光天尼寺抄寫了陜州的瑞相圖，放置在佛堂中，神光多次發出，如同閃電。又有五色雲彩覆蓋，正好在佛堂上方。一天之內出現四次。又有白雲，形狀像林木，飄散著金色的花朵。其中兩朵花的形狀像大蝴蝶，顏色像青琉璃，盤旋飛翔而不落下，然後騰空而去。第二年正月，寺內又下天花。

鄭州在定覺寺建造佛塔。舍利將要到達時，寺廟東邊有光芒，像巨大的流星，進入佛堂前消失。運送舍利的車輛到達此處，無緣無故地停了下來。於是將塔基定在西岸。東岸原有的舍利塔有兩道光芒，向西流入塔基所在之處。寺廟僧人設定了兩千人的齋飯供養，然而一萬多人都吃不完。一甕飯倒出八十多盆還有剩餘。供養寺廟僧眾二百人，過了好幾天才吃完。舍利將要放入函中時，四面懸掛的幡旗在沒有風的情況下，一時都向內側傾斜。

嵩州在閑居寺建造佛塔。跟隨舍利的人群有一萬多人。有一隻兔子逆著山坡跑來，從運送舍利的車輛下穿過而去。天氣陰沉下雪，舍利將要放入塔中時，太陽便明亮照耀。剛放入函中，云又合攏。

亳州在開寂寺建造佛塔。境內沒有石頭。舍利到達時，便在三處各自得到一塊天然形成的磨方石。一塊像函卻沒有底，於是合在一起使用，不需要改動鑿刻。挖掘塔基直到盤石，有兩道浪井夾在兩旁。天氣陰沉下雪，舍

【English Translation】 English version Innumerable devas (heavenly beings) each held fragrant flowers, banners, canopies, and jeweled parasols, covering the entire state city.

In Dingzhou, a pagoda was being built at Hengyue Temple. There was an unusual old man who came to pay homage and donated a bolt of cloth, also carrying several baskets of earth. People asked his name, but he did not answer and suddenly disappeared. This place originally had no water. In the third year of the Kaihuang era, when the temple was first being built, the White Dragon Abyss, eight miles west of the temple, suddenly flowed eastward. After the construction work was finished, the water ceased. When the new pagoda was about to be built, the water flowed abundantly again.

In Xiangzhou, a pagoda was being built at Daci Temple. The weather was gloomy and snowy. When the sharira (relics) were about to be placed, the sun shone brightly. As soon as they were placed in the reliquary, the clouds closed again. In the eighth month of the year following the pagoda's construction, Guangtian Nunnery copied the auspicious image of Shanzhou and placed it in the Buddha hall. Divine light was emitted repeatedly, like lightning. There were also five-colored clouds covering the hall directly above. This was seen four times in one day. There were also white clouds, shaped like forests, scattering golden flowers. Two of the flowers were shaped like large butterflies, colored like blue lapis lazuli, hovering without descending, and then ascending into the sky. In the first month of the following year, heavenly flowers rained down again within the temple.

In Zhengzhou, a pagoda was being built at Dingjue Temple. When the sharira (relics) were about to arrive, there was a light to the east of the temple, like a large shooting star, which disappeared in front of the Buddha hall. The vehicle carrying the sharira stopped here for no reason. Therefore, the pagoda foundation was set on the west bank. The original sharira pagoda on the east bank had two lights that flowed westward into the location of the foundation. The temple monks prepared a vegetarian offering for two thousand people, but more than ten thousand people could not finish eating it. More than eighty basins of food were left over from one jar of rice. It was offered to two hundred monks in the temple, and it took several days to finish. When the sharira were about to be placed in the reliquary, the banners hanging on all four sides turned inward at the same time without any wind.

In Songzhou, a pagoda was being built at Xianju Temple. More than ten thousand people followed the sharira. A rabbit ran up the slope, passed under the vehicle carrying the sharira, and went away. The weather was gloomy and snowy. When the sharira were about to be placed, the sun shone brightly. As soon as they were placed in the reliquary, the clouds closed again.

In Bozhou, a pagoda was being built at Kaiji Temple. There were no stones within the boundary. When the sharira arrived, a naturally formed millstone-shaped stone was found in each of three places. One was like a reliquary but without a bottom, so they were joined together and used without needing to be altered or carved. The pagoda foundation was dug down to bedrock, with two wave-shaped wells on either side. The weather was gloomy and snowy.

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利將下日便朗照。始入函云複合。

汝州于興世寺起塔。天時陰雪。舍利將下日便朗照。始入函云複合。

泰州于岱嶽寺起塔。舍利至州。其夜岳廟內有鼓聲。天將曉。三重門皆自辟。或見三十騎從廟而出。蓋岳神也。舍利自州之寺。來至數里。云蓋出於山頂。五色而三重。白氣如虹。來覆舍利散成大霧沾濕人衣。其狀如垂珠。其味如甘露。自旦至午。霧氣乃斂而歸山。分為三段。乍來乍往。如軍行然。蓋亦岳神之來迎也。於是瓶內有聲放光。高丈餘。食頃乃滅。人審視之。見琉璃內金瓶蓋自開。瓶口有寸光如箸。炯然西指。雖急轉終不回。如此經八日。將入函。光遂散出。還入金瓶雲霧復起。有童子能誦法華經。來禮舍利。遂燒身於野以供養焉。明年二月六日。泰山神鼓竟夜鳴。北聽(則聲南南聽則聲北)東西亦如之。

青州于勝福寺起塔。掘基深五尺。遇盤石自然成大函。因而用之。及舍利將入。瓶內有光。乍上乍下。

牟州于巨神山寺起塔。舍利初至。二大紫芝欻現於道。天時陰雪。舍利將下日便朗照。始入函云複合。

隋州于智門寺起塔。十月六日掘基得神龜。七日甘露降於石橋旁之楊樹。有黑蜂無算來繞之。八日旦大霧。舍利將之寺。天便開朗。歷光化縣。忽見門內木連理

【現代漢語翻譯】 現代漢語譯本： 利將下舍利之日便陽光明媚。剛放入函中雲又合攏。

在汝州興世寺建造佛塔。當時天氣陰沉下雪。當安放舍利之日，陽光便朗照。剛放入函中，云又複合攏。

在泰州岱嶽寺建造佛塔。舍利到達泰州時，當晚岳廟內有鼓聲。天將亮時，三重門都自己打開。有人看見三十騎從廟裡出來。這大概是岳神吧。舍利從泰州到寺廟，走了幾里路。雲彩從山頂涌出，呈現五種顏色，共有三重。白氣像彩虹一樣，覆蓋在舍利上，散成大霧，沾濕人們的衣服。霧的形狀像垂下的珠子，味道像甘露。從早到中午，霧氣才收斂並回到山裡，分為三段。時來時往，像軍隊行進一樣。這大概也是岳神來迎接舍利吧。於是瓶內有聲音並放出光芒，高達一丈多。過了一會兒才熄滅。人們仔細察看，看見琉璃瓶內的金瓶蓋自己打開了。瓶口有一寸長的光芒，像筷子一樣，明亮地指向西方。即使急速轉動它，最終也不會改變方向。這樣經過了八天。將要放入函中時，光芒就散發出來，又回到金瓶里，雲霧再次升起。有個童子能背誦《法華經》，來禮拜舍利，於是就在野外燒身來供養舍利。第二年二月六日，泰山神鼓整夜鳴叫，向北聽（聲音在南邊），向南聽（聲音在北邊），向東向西也是這樣。

在青州勝福寺建造佛塔。挖掘地基五尺深，遇到盤石自然形成一個大函，因此就用它了。等到舍利將要放入時，瓶內有光芒，時上時下。

在牟州巨神山寺建造佛塔。舍利剛到時，兩棵大的紫芝忽然出現在道路上。當時天氣陰沉下雪。當安放舍利之日，陽光便朗照。剛放入函中，云又複合攏。

在隋州智門寺建造佛塔。十月六日挖掘地基時得到一隻神龜。七日，甘露降落在石橋旁的楊樹上，無數的黑蜂飛來圍繞著它。八日早晨有大霧。舍利將要送到寺廟時，天空便放晴。經過光化縣時，忽然看見門內的樹木連理在一起。

【English Translation】 English version: The day when the relics were to be placed, the sun shone brightly. As soon as they were placed in the reliquary, the clouds gathered again.

At Xing Shi Temple in Ruzhou, a pagoda was built. The weather was gloomy and snowy. On the day when the relics were to be enshrined, the sun shone brightly. As soon as they were placed in the reliquary, the clouds gathered again.

At Daiyue Temple in Taizhou, a pagoda was built. When the relics arrived in Taizhou, there was the sound of drums inside the Yue Temple that night. As dawn approached, the three gates opened by themselves. Some people saw thirty riders emerge from the temple. This was probably the Yue God (Yue Shen) [God of Mount Tai]. As the relics traveled from Taizhou to the temple, after a few miles, clouds emerged from the mountain peak, displaying five colors in three layers. White mist, like a rainbow, covered the relics, scattering into a thick fog that dampened people's clothes. The shape of the fog was like hanging pearls, and its taste was like sweet dew. From dawn until noon, the fog gradually receded and returned to the mountain, dividing into three sections. It came and went, like an army marching. This was probably the Yue God (Yue Shen) coming to greet the relics. Thereupon, there was a sound inside the bottle, and light was emitted, reaching over ten feet high. After a short while, it disappeared. People examined it closely and saw that the golden lid inside the glass bottle had opened by itself. At the mouth of the bottle, there was an inch of light, like chopsticks, brightly pointing westward. Even if it was turned rapidly, it would not change direction. This continued for eight days. When it was about to be placed in the reliquary, the light scattered and returned to the golden bottle, and the clouds and mist rose again. A young boy who could recite the Lotus Sutra came to pay homage to the relics and then burned himself in the wilderness as an offering. On the sixth day of the second month of the following year, the divine drums of Mount Tai (Tai Shan) [Mount Tai] sounded all night. Listening to the north (the sound was to the south), listening to the south (the sound was to the north), and it was the same to the east and west.

At Shengfu Temple in Qingzhou, a pagoda was built. Digging the foundation five feet deep, they encountered a flat rock that naturally formed a large reliquary, so they used it. When the relics were about to be placed inside, there was light inside the bottle, sometimes going up and sometimes going down.

At Jushen Mountain Temple in Mouzhou, a pagoda was built. When the relics first arrived, two large purple Ganoderma (Zizhi) [purple fungus, a symbol of good omen] suddenly appeared on the road. The weather was gloomy and snowy. On the day when the relics were to be enshrined, the sun shone brightly. As soon as they were placed in the reliquary, the clouds gathered again.

At Zhimeng Temple in Suizhou, a pagoda was built. On the sixth day of the tenth month, a divine turtle was found while digging the foundation. On the seventh day, sweet dew fell on the willow tree beside the stone bridge, and countless black bees came to surround it. On the morning of the eighth day, there was a heavy fog. When the relics were about to be taken to the temple, the sky cleared up. Passing through Guanghua County, they suddenly saw trees with interconnected branches inside the gate.

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。過楊樹之下。甘露五道懸流。沾灑輿上。既而沉陰。舍利將下日便朗照。始入函云複合。神龜色狀特異。有文在其腹曰。王興州使參軍獻之。日日開匣欲視其頭。而縮藏不可見。敕使著作郎王邵審檢。龜便長引頸足。恣人反轉。連日如之。乃見有文在其頭曰。上大王八八。七千萬年。皇帝親撫視之。入於懷袖自然馴狎。放諸宮沼及草內。還來直至御前。每放輒如之。

襄州于大興國寺起塔。天時陰晦。舍利將下日便朗照。始入函云複合。

楊州于西寺起塔。州久旱。舍利入境。其夜雨大洽。

蔣州于棲霞寺起塔。鄰人先夢。佛從西北來。寶蓋幡花映滿。寺眾悉執花香出迎。及舍利至如所夢焉。

吳州于大禹寺起塔。舍利凡五度江。風波不起。既至寺放青黃赤白之光。獲紫芝高二尺餘。四莖共三蓋。天時陰晦。舍利將下日便朗照。始入函云複合。

蘇州于虎丘山寺起塔。其地是晉司徒王珣琴臺。掘得磚函。銀合子有一舍利。浮之缽水右轉四周。舍利初發州。天降雨。未至寺日便出。乃有雜色云。臨輿而行。徘徊不散。至於塔所。空里有音樂之聲。既而天又陰晦。舍利將下云暫開。舍利入函云複合。先是寺內鑿石井。井吼二日。蓋舍利將來之應也。

衡州于衡岳寺起塔。沙門奉舍

【現代漢語翻譯】 現代漢語譯本：經過楊樹下時，甘露五道懸流而下，沾濕了車輿。隨後天色陰沉，但當舍利將要安放時，陽光便朗照。剛放入函中，雲彩又合攏。神龜的顏色和形狀非常奇異，腹部有文字寫著：『王興州使參軍獻之』。每天打開匣子想看它的頭，但它總是縮藏起來不讓人看見。皇帝敕令著作郎王邵仔細檢查，龜便伸長脖子和腳，任人翻轉，連續幾天都是這樣。於是看見它的頭上也有文字寫著：『上大王八八，七千萬年』。皇帝親自撫摸它，放入懷中，它自然馴服親近。放它到宮中的水池和草地裡，它又自己回來，一直到皇帝面前。每次放開，它都這樣。 襄州在大興國寺建造佛塔。天色陰暗，但當舍利將要安放時，陽光便朗照。剛放入函中，雲彩又合攏。 楊州在西寺建造佛塔。州內久旱，舍利進入境內，當晚就下了大雨。 蔣州在棲霞寺建造佛塔。鄰居先前夢見，佛從西北方向而來，寶蓋、幡花映滿了天空。寺廟裡的僧眾都拿著鮮花和香出來迎接，等到舍利到達時，正如夢中所見。 吳州在大禹寺建造佛塔。舍利一共五次渡江，風平浪靜。到達寺廟后，放出青、黃、赤、白的光芒。獲得了紫芝，高二尺多，四根莖上共有三個菌蓋。天色陰暗，但當舍利將要安放時，陽光便朗照。剛放入函中，雲彩又合攏。 蘇州在虎丘山寺建造佛塔。那地方是晉朝司徒王珣（Wang Xun）的琴臺。挖掘得到一個磚函，銀盒子裡有一顆舍利（Sarira）。將舍利放入缽中的水中，舍利向右旋轉了四周。舍利剛從州里出發時，天下起了雨。還沒到達寺廟時，太陽就出來了，並且有雜色的雲彩，跟隨著車輿而行，徘徊不散。到達塔的所在地時，空中傳來了音樂的聲音。隨後天色又陰暗下來，當舍利將要安放時，雲彩暫時打開，舍利放入函中后，雲彩又合攏。此前，寺廟內鑿了一口石井，井發出了吼叫聲兩天，這是舍利將要到來的徵兆。 衡州在衡岳寺建造佛塔。沙門（Sramana）奉舍利

【English Translation】 English version: When passing under the Yang tree, five streams of sweet dew flowed down, wetting the carriage. Afterwards, the sky became gloomy, but when the Sarira (relic) was about to be placed, the sunlight shone brightly. As soon as it was placed in the box, the clouds closed again. The divine turtle's color and shape were very peculiar, with words on its belly saying: 'Presented by Wang Xingzhou's military advisor'. Every day, they opened the box to try to see its head, but it always retracted and hid. The emperor ordered the writer Wang Shao to examine it carefully, and the turtle stretched out its neck and feet, allowing people to turn it over, and it was like this for several days. Then they saw words on its head saying: 'Supreme Great King, eighty-eight, seventy million years'. The emperor personally stroked it and put it in his arms, and it naturally became tame and friendly. When released into the palace pond and grass, it would return on its own, directly to the emperor's presence. Every time it was released, it would do this. In Xiangzhou, a pagoda was built at Daxingguo Temple. The weather was gloomy, but when the Sarira (relic) was about to be placed, the sunlight shone brightly. As soon as it was placed in the box, the clouds closed again. In Yangzhou, a pagoda was built at the West Temple. The state had been suffering from a long drought. When the Sarira (relic) entered the territory, it rained heavily that night. In Jiangzhou, a pagoda was built at Qixia Temple. A neighbor had previously dreamed that the Buddha came from the northwest, with jeweled canopies and banners filling the sky. The monks in the temple all held flowers and incense to greet him, and when the Sarira (relic) arrived, it was just as in the dream. In Wuzhou, a pagoda was built at Dayu Temple. The Sarira (relic) crossed the river five times, and the wind and waves were calm. After arriving at the temple, it emitted blue, yellow, red, and white light. A purple fungus was obtained, more than two feet tall, with three caps on four stems. The weather was gloomy, but when the Sarira (relic) was about to be placed, the sunlight shone brightly. As soon as it was placed in the box, the clouds closed again. In Suzhou, a pagoda was built at Tiger Hill Temple. That place was the qin platform of Wang Xun (Wang Xun), the Minister of the Jin Dynasty. A brick box was excavated, and there was a Sarira (relic) in a silver box. When the Sarira (relic) was placed in a bowl of water, it rotated four times to the right. When the Sarira (relic) first departed from the state, it rained. Before arriving at the temple, the sun came out, and there were multicolored clouds following the carriage, lingering and not dispersing. When it arrived at the pagoda site, there was the sound of music in the air. Afterwards, the sky became gloomy again, and when the Sarira (relic) was about to be placed, the clouds temporarily opened, and after the Sarira (relic) was placed in the box, the clouds closed again. Before this, a stone well was dug in the temple, and the well roared for two days, which was a sign that the Sarira (relic) was about to arrive. In Hengzhou, a pagoda was built at Hengyue Temple. The Sramana (monk) offered the Sarira (relic)

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利自江陵水行二千餘里。四遇逆風。愿定便定。四乞順風。皆如所欲。初掘基融峰上。有白雲闊二丈餘。甚整直來臨基所右旋三匝乃散。既而陰晦。舍利將下日便朗照。始入函云複合。

桂州于緣化寺起塔。舍利未至城十餘里。有鳥千數夾輿行飛。入城乃散。舍利將入塔。五色云來覆之。

番州于洪楊鄉崇楊里之靈鷲山寺起塔。掘得宋末所置石函三。其二各有銅函。盛二小銀像。其一有銀瓶子盛金瓶。疑本有舍利。今乃空矣。既而坑內有神仙雲氣之象。昔宋主劉義隆之時。天竺有聖僧求那跋摩。將詣楊都路過靈鷲寺。謂諸僧曰。此間尋有異瑞。兼值王者登臨徴應建立。終逢菩薩聖主方大修弘。其年冬果有群燕共銜繡像委之堂內。及齊主蕭道成初為始興太守。游於此寺而起白塔。陳天嘉三年寺內立碑其文也。如此聖主修弘驗於今日。

交州于禪眾寺起塔。

益州於法聚寺起塔。天時陰晦。舍利將下日便朗照。始入函云複合。

廓州於法講寺起塔。舍利初發京下宿于臨皋。沙門夢失舍利。是夜廓州有光。高數丈。從東方來入寺。右繞佛塔。照及城樓內外洞朗。遙望者疑燒積薪。光漸西流食頃乃沒。及定塔基正當光沒之所。又有香氣𣱦氳異常。

瓜州于崇教寺起塔。

虢州表言

【現代漢語翻譯】 現代漢語譯本 利自江陵用水路運送兩千多里。四次遇到逆風，祈願停止就停止，四次祈求順風，都如願以償。最初在融峰上挖掘地基時，有寬二丈多的白雲，非常整齊筆直地來到地基所在處，向右旋轉三圈后才散開。之後天色陰暗，當舍利將要放入時，太陽便朗照。剛放入盒中，云又合攏。

在桂州于緣化寺建造佛塔，舍利還沒到達城外十幾里，有數千隻鳥夾著運送舍利的車輛飛行，進入城中才散開。舍利將要放入塔中時，五色雲彩前來覆蓋。

在番州于洪楊鄉崇楊里的靈鷲山寺建造佛塔，挖掘出宋朝末年放置的石函三個，其中兩個各有銅函，盛放著兩個小銀像，其中一個有銀瓶子盛放金瓶。懷疑原本有舍利，現在卻空了。之後坑內有神仙雲氣之象。從前宋主劉義隆之時，天竺（India）有聖僧求那跋摩（Gunabhadra），將要前往楊都，路過靈鷲寺，對眾僧說：『這裡將有奇異的祥瑞，正值王者登臨，預示著建立佛塔。最終會遇到菩薩聖主，方能大加修繕弘揚。』那年冬天果然有群燕一起銜著繡像放在佛堂內。等到齊主蕭道成最初擔任始興太守時，遊覽此寺並建造白塔。陳天嘉三年，寺內立碑，碑文也是這樣說的。如此聖主修繕弘揚的預兆，應驗在今天。

在交州于禪眾寺建造佛塔。

在益州於法聚寺建造佛塔。天色陰暗，舍利將要放入時，太陽便朗照。剛放入盒中，云又合攏。

在廓州於法講寺建造佛塔。舍利最初從京城出發，在臨皋過夜，僧人夢見丟失舍利。當夜廓州有光，高數丈，從東方來進入寺廟，向右繞佛塔，照亮城樓內外，非常明亮。從遠處望去的人懷疑是燃燒的柴火。光漸漸向西流去，一會兒就消失了。等到確定塔基，正好在光消失的地方。又有香氣瀰漫，非常奇異。

在瓜州于崇教寺建造佛塔。

虢州上表陳述。

【English Translation】 English version The relics were transported by water from Jiangling for over two thousand li. Four times they encountered headwinds, and their wish to stop was immediately granted. Four times they prayed for favorable winds, and their desires were fulfilled. Initially, when excavating the foundation on Rong Peak, a white cloud, more than two zhang (丈, a unit of length) wide, appeared. It came straight and orderly to the foundation site, circled three times to the right, and then dispersed. Afterward, the sky became overcast, but as the relics were about to be placed, the sun shone brightly. As soon as they were placed in the casket, the clouds closed again.

At Yuanhua Temple in Guizhou, a pagoda was being built. Before the relics reached the city, several thousand birds accompanied the carriage carrying the relics for more than ten li, dispersing only upon entering the city. As the relics were about to be placed in the pagoda, five-colored clouds came to cover it.

At Lingjiu Mountain Temple in Chongyang Village, Hongyang Township, Fanzhou, a pagoda was being built. Three stone caskets placed at the end of the Song Dynasty were unearthed. Two of them each contained a copper casket, holding two small silver statues. One contained a silver bottle holding a golden bottle. It was suspected that there were originally relics, but now it was empty. Afterward, there was an image of divine immortal clouds within the pit. Formerly, during the time of Emperor Liu Yilong of the Song Dynasty, the Indian (天竺) monk Gunabhadra (求那跋摩) was on his way to Yangdu, passing by Lingjiu Temple. He said to the monks, 'There will be extraordinary auspicious signs here, coinciding with the emperor's visit, indicating the establishment of a pagoda. Eventually, a Bodhisattva-like holy ruler will appear to greatly renovate and propagate it.' That winter, a flock of swallows indeed brought an embroidered image and placed it in the hall. When Xiao Daocheng, the Prince of Qi, first served as the Prefect of Shixing, he visited this temple and built a white pagoda. In the third year of the Tianjia era of the Chen Dynasty, a stele was erected in the temple, and its inscription also stated this. Such a sign of a holy ruler renovating and propagating the Dharma is being fulfilled today.

At Chanzhong Temple in Jiaozhou, a pagoda was being built.

At Fajv Temple in Yizhou, a pagoda was being built. The weather was overcast, but as the relics were about to be placed, the sun shone brightly. As soon as they were placed in the casket, the clouds closed again.

At Fajiang Temple in Guozhou, a pagoda was being built. When the relics initially departed from the capital and stayed overnight at Lingao, a monk dreamed of losing the relics. That night, there was a light in Guozhou, several zhang high, coming from the east and entering the temple, circling the Buddha pagoda to the right, illuminating the city towers inside and out, very brightly. Those who looked from afar suspected it was burning firewood. The light gradually flowed westward and disappeared after a short while. When the pagoda foundation was determined, it was exactly at the place where the light disappeared. There was also a fragrant aroma, unusually strong.

At Chongjiao Temple in Guazhou, a pagoda was being built.

The prefecture of Guo submitted a memorial.

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。州雖不奉舍利。亦請眾僧行道。有一異鳥來集樑上。意似聽經不驚不動。一夜一日乃下止於讀經之床。人人讚嘆摩挲。又擎之以行道。法師于佛前為之受戒。良久乃去。

隋州典簽王威送流人九十。道逢舍利。盡釋其囚。千里期集無一違者。隋州人于涢水作魚獄三百。既見舍利。亦悉決放之。余州若此。類蓋多矣。

皇帝當此十月之內。每因食于齒下得舍利。皇后亦然。以銀碗水浮其一。出示百官。須臾忽見有兩右旋相著。二貴人及晉王昭豫章王暕蒙賜蜆。敕令審視之。各于蜆內得舍利一。未過二旬。宮內凡得十九。多放光明。自是遠近道俗。所有舍利率奉獻焉。皇帝曰。何必皆是真。諸沙門相與推試之。果有十三玉粟。其真舍利鐵䆘而無損。

慶舍利感應表(並答)

隋安德王雄百官等

臣雄等言。臣聞大覺圓備理照空有。至聖虛凝義無生滅。故雖形分聚芥尚貯金罌。體散吹塵猶興寶剎。自釋提請灰之後。育王建塔已來。未有分佈舍利紹隆勝業。伏惟皇帝積因曠劫宿證菩提。降跡人王護持世界。往者道消在運仁祠廢毀。慈燈滅影智海絕流。皇祚既興法鼓方振。區宇之內咸為凈土生靈之類皆覆梵云。去夏六月爰發詔旨。迎請沙門奉送舍利。於三十州以十月十五日同時起塔。而蒲州棲

【現代漢語翻譯】 現代漢語譯本：隋州雖然不供奉舍利（Śarīra，佛陀或高僧火化后的遺骨），也請眾僧舉行法事。有一隻奇異的鳥飛來停在屋樑上，好像在聽經一樣，不驚動也不動彈。一夜一天後，它飛下來停在誦經的床榻上。人們都讚歎不已，用手撫摸它。又把它抬起來一起繞佛行道。法師在佛前為它授戒。過了很久，鳥才飛走。 隋州的典簽王威押送九十名流放的犯人，在路上遇到迎送舍利（Śarīra，佛陀或高僧火化后的遺骨）的隊伍，就釋放了所有的囚犯。約定千里之外集合，沒有一個人違約。隋州人在涢水設定了三百個魚籠，作為捕魚的場所，既然見到了舍利（Śarīra，佛陀或高僧火化后的遺骨），也全部放生了。其他州的情況也大抵如此，類似的事情很多。 皇帝在當年十月里，常常因為吃飯時從牙齒縫裡得到舍利（Śarīra，佛陀或高僧火化后的遺骨）。皇后也是這樣。用銀碗盛水，把一顆舍利（Śarīra，佛陀或高僧火化后的遺骨）浮在水面上，展示給百官觀看。一會兒，忽然看見有一對舍利（Śarīra，佛陀或高僧火化后的遺骨）呈右旋狀緊緊相連。兩位貴人和晉王昭、豫章王暕被賞賜了蛤蜊，皇帝命令他們仔細察看，各自在蛤蜊里得到了一顆舍利（Śarīra，佛陀或高僧火化后的遺骨）。不到二十天，宮內總共得到了十九顆舍利（Śarīra，佛陀或高僧火化后的遺骨），大多放出光明。從此，遠近的僧人和俗人，凡是擁有舍利（Śarīra，佛陀或高僧火化后的遺骨）的，都進獻給皇帝。皇帝說：『為什麼一定要都是真的呢？』眾位沙門（Śrāmaṇa，出家修道者）一起推舉人來試驗，果然有十三顆是玉粟，真正的舍利（Śarīra，佛陀或高僧火化后的遺骨）用鐵錘敲打也沒有損壞。 《慶舍利感應表》（並答） 隋安德王雄及百官等 臣雄等上奏：臣聽說大覺佛陀圓滿具備，真理照亮空和有。至聖的佛法虛空凝結，意義上沒有生滅。所以即使形體分散如芥子，也能儲藏在金瓶中；身體散為塵埃，還能興建寶塔。自從釋提桓因（Śakra Devanam Indra，帝釋天）請求分舍利（Śarīra，佛陀或高僧火化后的遺骨）之後，阿育王（Aśoka，古印度孔雀王朝的國王）建造佛塔以來，沒有像現在這樣分佈舍利（Śarīra，佛陀或高僧火化后的遺骨），來繼承和發揚殊勝的功業。恭敬地想到皇帝您積累了曠遠劫數的因緣，宿世就已證得菩提（bodhi，覺悟），降生為人王，護持著世界。過去佛法衰落，氣數不濟，寺廟被廢棄毀壞，慈悲的燈火熄滅，智慧的海洋斷絕。皇朝的基業興盛后，佛法的鼓聲才得以振興。整個國家都變成了凈土，所有的生靈都沐浴在佛法的慈雲之下。去年六月，頒佈詔令，迎請沙門（Śrāmaṇa，出家修道者）護送舍利（Śarīra，佛陀或高僧火化后的遺骨），在三十個州於十月十五日同時建造佛塔。而蒲州棲

【English Translation】 English version: Although Sui Prefecture did not enshrine Śarīra (relics of the Buddha or esteemed monks after cremation), they also invited monks to perform religious services. A peculiar bird came and perched on the roof beam, seemingly listening to the scriptures, without being startled or moving. After a night and a day, it flew down and landed on the bed where scriptures were being read. Everyone praised and stroked it. They also carried it around during the circumambulation. The Dharma master administered precepts to it before the Buddha. After a long while, the bird flew away. Wang Wei, the registrar of Sui Prefecture, was escorting ninety exiled prisoners. On the way, they encountered the procession carrying Śarīra (relics of the Buddha or esteemed monks after cremation), and he released all the prisoners. They were scheduled to gather a thousand miles away, and not a single one of them failed to appear. The people of Sui Prefecture had set up three hundred fish traps in the Yu River. Upon seeing the Śarīra (relics of the Buddha or esteemed monks after cremation), they released all the fish. Similar events occurred in other prefectures, and there were many such instances. During the tenth month of that year, the Emperor often found Śarīra (relics of the Buddha or esteemed monks after cremation) under his teeth while eating. The Empress was the same. They placed one Śarīra (relics of the Buddha or esteemed monks after cremation) in a silver bowl filled with water and showed it to the officials. After a while, they suddenly saw two Śarīra (relics of the Buddha or esteemed monks after cremation) spiraling to the right and closely connected. The two consorts, Prince Zhao of Jin, and Prince Jian of Yuzhang were granted clams. The Emperor ordered them to examine them carefully, and each of them found a Śarīra (relics of the Buddha or esteemed monks after cremation) inside the clam. In less than twenty days, nineteen Śarīra (relics of the Buddha or esteemed monks after cremation) were found in the palace, most of them emitting light. From then on, monks and laypeople from far and near, who possessed Śarīra (relics of the Buddha or esteemed monks after cremation), offered them to the Emperor. The Emperor said, 'Why must they all be genuine?' The Śrāmaṇa (ascetics) together nominated someone to test them. As expected, thirteen were jade millet, and the true Śarīra (relics of the Buddha or esteemed monks after cremation) remained undamaged even when struck with an iron hammer. 'Memorial of Rejoicing the Auspicious Response of Śarīra (relics of the Buddha or esteemed monks after cremation)' (with reply) Sui Ande Prince Xiong and all officials Your subject Xiong and others report: Your subject has heard that the Greatly Enlightened Buddha is perfectly complete, and the truth illuminates emptiness and existence. The supremely holy Dharma is solidified in emptiness, and in meaning, there is no birth or death. Therefore, even if the form is as dispersed as mustard seeds, it can still be stored in a golden vase; even if the body is scattered as dust, it can still give rise to a precious pagoda. Since Śakra Devanam Indra (Lord Indra) requested the distribution of Śarīra (relics of the Buddha or esteemed monks after cremation), and King Aśoka (an ancient Indian king of the Maurya Dynasty) built pagodas, there has been no such distribution of Śarīra (relics of the Buddha or esteemed monks after cremation) to inherit and promote such excellent deeds. Respectfully thinking of Your Majesty, you have accumulated causes and conditions over countless kalpas, and you have already attained bodhi (enlightenment) in previous lives. You have descended as a human king to protect the world. In the past, the Dharma declined, and the fortune was not good. Temples were abandoned and destroyed, the light of compassion was extinguished, and the ocean of wisdom was cut off. After the foundation of the imperial dynasty was established, the drum of the Dharma was able to be revitalized. The entire country has become a pure land, and all living beings are bathed in the auspicious clouds of the Dharma. Last June, an edict was issued to invite Śrāmaṇa (ascetics) to escort Śarīra (relics of the Buddha or esteemed monks after cremation), and pagodas were built simultaneously in thirty prefectures on the fifteenth day of October. And the Qi in Puzhou

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巖寺規模置塔之所。於此山上乃有鐘鼓之聲。舍利在講堂內。其夜前浮圖之上發大光明。爰及堂里流照滿室。將置舍利于銅函。又有光若香爐。乘空而上至浮圖寶瓶。復起紫焰。或散或聚。皆成蓮華。又有光明。于浮圖上狀如佛像花趺宛具。停住久之稍乃消隱。又有光明。繞浮圖寶瓶。蒲州城內仁壽寺僧等遙望山頂。光如樓闕。山峰澗谷昭然顯見。照州城東南一隅。良久不滅。其棲巖寺者即是太祖武元皇帝之所建造。又華州置塔之處。於時雲霧大雪。忽即開朗。正當塔上有五色相輪。舍利下訖還起雲霧。皇帝皇后又得舍利。流輝散彩或出或沈。自非至德精誠道合靈聖。豈能神功妙相致此奇特。臣等命偶昌年。既睹太平之世。生逢善業。方出塵勞之境。不勝抃躍。謹拜表陳賀。以聞。

門下仰惟正覺覆護群品。濟生靈于苦海。救愚迷於火宅。朕所以至心迴向結念歸依。思與率土臣民爰及幽顯。同崇勝業共為善因。故分佈舍利營建神塔。而大聖慈愍頻示光相。宮殿之內舍利降靈莫測來由。自然變現。歡喜頂戴得未曾有。斯實群生多幸延此嘉福。豈朕微誠所能致感。覽王公等表悚敬彌深。朕與王公等及一切民庶。宜更加克勵興隆三寶。今舍利真形猶有五十。所司可依前式分送海內。庶三塗六道俱免蓋纏。稟識含靈同登

【現代漢語翻譯】 現代漢語譯本： 在巖寺建造佛塔的地方，這座山上能聽到鐘鼓的聲音。舍利供奉在講堂內。在安放舍利的前夜，佛塔之上發出巨大的光明，光芒照亮整個講堂，充滿整個房間。當準備將舍利放入銅函時，又出現一道光芒，像香爐一樣，騰空而上，到達佛塔的寶瓶處，隨後升起紫色的火焰，時而分散，時而聚集，都變成蓮花。又有光明在佛塔上顯現，形狀如同佛像坐在蓮花座上，清晰可見。停留了很久才漸漸消失。還有光明環繞著佛塔的寶瓶。蒲州城內的仁壽寺僧人等遙望山頂，看到的光芒如同樓閣宮殿，山峰和山谷都清晰可見，照亮了照州城東南角，很久才熄滅。棲巖寺是太祖武元皇帝建造的。在華州建造佛塔的地方，當時雲霧瀰漫，大雪紛飛，忽然放晴，正對著塔頂出現五色相輪。舍利安放完畢后，雲霧又升起。皇帝和皇后又得到了舍利，光芒四射，忽隱忽現。如果不是具有極高的德行，精誠之心與靈聖相合，怎麼能有如此神奇的景象呢？我們有幸生於昌盛的年代，既能看到太平盛世，又逢善業，即將脫離塵世的煩惱，實在欣喜若狂。謹呈上表章，表示祝賀，以稟告陛下。

門下，我深信佛陀庇護眾生，拯救生靈于苦海，拯救愚昧者於火宅。因此我全心全意地迴向，一心一意地歸依，希望與天下的臣民以及幽冥之中的眾生，一同崇尚這殊勝的功德，共同種下善因。所以分發舍利，建造神聖的佛塔。而大聖慈悲，屢次顯現光明的景象。宮殿之內，舍利降臨，靈驗無比，無法預測它的來由，自然而然地顯現出來。我歡喜地頂戴，得到了前所未有的體驗。這實在是眾生的幸運，延續了這美好的福報。這難道是我微薄的誠意所能感應到的嗎？讀了王公等的表章，我更加敬畏。朕與王公等以及一切百姓，應該更加努力，興隆三寶。現在還有五十顆舍利真身，有關部門可以按照之前的規制分送到全國各地，希望三塗六道的眾生都能免除業力的纏繞，有知覺的生命都能一同登上

【English Translation】 English version: At the site where the pagoda was erected at Yan Monastery, the sounds of bells and drums could be heard on this mountain. The Śarīra (relics) (Śarīra means 'relics') were enshrined within the lecture hall. On the night before the relics were placed, a great light emanated from the pagoda, illuminating the entire hall and filling the room. When preparations were made to place the relics in a copper container, another light appeared, resembling an incense burner, ascending into the sky and reaching the treasure vase of the pagoda. Subsequently, purple flames arose, sometimes scattering, sometimes gathering, all transforming into lotuses. Another light manifested on the pagoda, its form resembling a Buddha image seated upon a lotus pedestal, clearly visible. It lingered for a long time before gradually disappearing. Furthermore, there was a light encircling the treasure vase of the pagoda. Monks from Renshou Monastery in Puzhou City, gazing from afar at the mountain peak, saw the light resembling pavilions and palaces, with the mountain peaks and valleys clearly visible, illuminating the southeastern corner of Zhaozhou City, and it did not extinguish for a long time. The Qiyan Monastery was built by Emperor Wuyuan of the Taizu. At the site where the pagoda was erected in Huazhou, at that time, clouds and fog were dense, and snow was falling heavily, but suddenly it cleared up, and directly above the pagoda appeared a five-colored Saṃsāra-cakra (wheel of rebirth) (Saṃsāra-cakra means 'wheel of rebirth'). After the relics were placed, the clouds and fog rose again. The Emperor and Empress also obtained relics, their radiance scattering and shimmering, sometimes appearing and sometimes disappearing. If not for possessing the utmost virtue, with a sincere heart aligned with the spiritual and holy, how could such miraculous phenomena be brought about? We are fortunate to be born in a prosperous era, witnessing a time of peace and prosperity, and encountering good karma, about to escape the troubles of the mortal world, we are overjoyed. We respectfully submit this memorial, expressing our congratulations, to inform Your Majesty.

Your Majesty, I deeply believe that the Buddha protects all beings, rescuing sentient beings from the sea of suffering, and saving the ignorant from the burning house. Therefore, I wholeheartedly dedicate myself, wholeheartedly taking refuge, hoping to share this supreme merit with all the subjects of the realm and the beings in the netherworld, and together plant the seeds of goodness. Therefore, I distribute the Śarīra (relics) (Śarīra means 'relics') and build sacred pagodas. And the Great Sage, with compassion, repeatedly manifests luminous phenomena. Within the palace, the relics descend, miraculously and immeasurably, unable to predict their origin, naturally manifesting themselves. I joyfully prostrate, receiving an unprecedented experience. This is truly the fortune of all beings, extending this auspicious blessing. Could this be induced by my meager sincerity? Reading the memorials of the dukes and others, I am filled with awe. Your Majesty, along with the dukes and others, and all the people, should strive even harder to promote the Three Jewels. There are still fifty true Śarīra (relics) (Śarīra means 'relics') remaining, and the relevant departments can distribute them to all parts of the country according to the previous regulations, hoping that the beings in the three evil realms and the six paths of reincarnation can be freed from the entanglement of karma, and that sentient beings can ascend together to

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妙果。主者施行。

高麗百濟新羅三國使者將還。各請一舍利于本國起塔供養。詔並許之。詔于京師大興善寺起塔。先置舍利于尚書都堂。十二月二日旦發焉。是時天色澄明氣和風靜。寶輿幡幢香花音樂種種供養彌遍街衢。道俗士女不知幾千萬億。服章行位從容有敘。上柱國司空公安德王雄已下皆步從至寺。設無遮大會而禮懺焉。有青雀狎于眾內。或抽佩刀擲以佈施。當人叢而下都無所傷。仁壽二年正月二十三日。復分佈五十一州建立靈塔。令總管刺史已下縣尉已上。廢常務七日請僧行道。教化打剎施錢十文。一如前式。期用四月八日午時。合國化內同下舍利封入石函。所感瑞應者別錄如左。

恒州　泉州　循州　營州　洪州　杭州

涼州　德州　滄州　觀州　瀛州　冀州

幽州　徐州　莒州　齊州　萊州　楚州

江州　潭州　毛州　貝州　宋州　趙州

濟州　兗州　壽州　信州　荊州　梁州

蘭州　利州　潞州　黎州　慈州　魏州

汴州　杞州　許州　豫州　顯州　曹州

安州　晉州　懷州　陜州　洛州　鄧州

秦州(重得舍利)　衛州　洺州　鄭州

恒州表云。舍利詣州建立靈塔。三月四日到州。即共州府官人。巡歷檢行安置處所。唯治下

【現代漢語翻譯】 現代漢語譯本 妙果。由主事者施行。

高麗（Goryeo，古代朝鮮國家）、百濟（Baekje，古代朝鮮國家）、新羅（Silla，古代朝鮮國家）三國的使者即將回國，各自請求一份舍利（Śarīra，佛教聖物，佛陀或高僧火化后的遺骨）在本國建造佛塔供養。皇帝下詔全部允許。皇帝下詔在京師大興善寺建造佛塔，先將舍利安置在尚書都堂。十二月二日早晨出發。當時天空晴朗，氣候溫和，風平浪靜。寶貴的車輛、幡幢、香花、音樂等各種供養品遍佈街衢。僧侶、俗人、士人、女子，不知幾千萬億人。服裝儀容、行列位置從容有序。上柱國司空公安德王雄以下都步行跟隨至寺廟，設定無遮大會（Sarva-svadāna，一種佛教儀式，不分貴賤地向所有人施捨）而禮拜懺悔。有一隻青雀親近人群，有人抽出佩刀擲向它以作佈施，落在人群中卻沒有傷到任何人。仁壽二年正月二十三日，又分發到五十一州建立靈塔，命令總管、刺史以下、縣尉以上，停止日常事務七日，請僧侶舉行佛事，教化百姓打掃佛塔，佈施錢十文，一切都按照之前的模式。約定在四月八日午時，全國境內一同安放舍利，封入石函。所感應的祥瑞另有記錄如下：

恒州、泉州、循州、營州、洪州、杭州

涼州、德州、滄州、觀州、瀛州、冀州

幽州、徐州、莒州、齊州、萊州、楚州

江州、潭州、毛州、貝州、宋州、趙州

濟州、兗州、壽州、信州、荊州、梁州

蘭州、利州、潞州、黎州、慈州、魏州

汴州、杞州、許州、豫州、顯州、曹州

安州、晉州、懷州、陜州、洛州、鄧州

秦州（重新得到舍利）、衛州、洺州、鄭州

恒州上表說，舍利前往州里建立靈塔，三月四日到達州里，就和州府官員一起，巡視檢查安置的處所，只有治下的...

【English Translation】 English version Myo-guo (Mysterious Fruit). Let the person in charge carry it out.

The envoys from the three kingdoms of Goryeo (ancient Korean kingdom), Baekje (ancient Korean kingdom), and Silla (ancient Korean kingdom) are about to return to their countries. Each requests a Śarīra (Buddhist relics, remains of the Buddha or eminent monks after cremation) to build a pagoda in their own country for worship. The emperor issued an edict granting all requests. The emperor ordered the construction of a pagoda at Daxingshan Temple in the capital, first placing the Śarīra in the Shangshu Dutang (Department of State Affairs). It departed on the second day of the twelfth month at dawn. At that time, the sky was clear, the weather was mild, and the wind was calm. Precious carriages, banners, incense, flowers, music, and various offerings filled the streets. Monks, laypeople, scholars, and women, numbering countless millions. Their attire and ranks were orderly and dignified. The Grand Pillar of State, Sikong (Minister of Public Works) Duke Ande, Wang Xiong, and others all walked to the temple, holding an Unrestricted Great Assembly (Sarva-svadāna, a Buddhist ceremony of giving to all without distinction of rank) and performing repentance rituals. A blue sparrow was familiar with the crowd. Someone drew a sword and threw it as an offering, landing in the crowd without injuring anyone. On the twenty-third day of the first month of the second year of Renshou, Śarīras were distributed to fifty-one prefectures to establish sacred pagodas. The chief administrators and prefects, down to the county magistrates, were ordered to suspend their regular duties for seven days, invite monks to perform Buddhist rituals, educate the people to clean the pagodas, and donate ten coins, all according to the previous model. It was agreed that at noon on the eighth day of the fourth month, the entire country would simultaneously enshrine the Śarīras and seal them in stone caskets. The auspicious omens that were felt are recorded separately as follows:

Hengzhou, Quanzhou, Xunzhou, Yingzhou, Hongzhou, Hangzhou

Liangzhou, Dezhou, Cangzhou, Guanzhou, Yingzhou, Jizhou

Youzhou, Xuzhou, Juzhou, Qizhou, Laizhou, Chuzhou

Jiangzhou, Tanzhou, Maozhou, Beizhou, Songzhou, Zhaozhou

Jizhou, Yanzhou, Shouzhou, Xinzhou, Jingzhou, Liangzhou

Lanzhou, Lizhou, Luzhou, Lizhou, Cizhou, Weizhou

Bianzhou, Qizhou, Xuzhou, Yuzhou, Xianzhou, Caozhou

Anzhou, Jinzhou, Huaizhou, Shanzhou, Luozhou, Dengzhou

Qinzhou (Śarīra was rediscovered), Weizhou, Mingzhou, Zhengzhou

Hengzhou reported that the Śarīra arrived in the prefecture on the fourth day of the third month to establish a sacred pagoda. They, along with the prefectural officials, inspected and examined the location for placement, only the governed...

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龍藏寺堪得起塔。其月十日度地穿基。至十六日未時。有風從南而來。寺內香氣殊異無比。道俗官私並悉共聞。及有老人姓金名瓚。患鼻不聞香臭。出二十餘年。於時在眾亦聞香氣。因即鼻差。至四月八日。臨晌午時欲下舍利。光景明凈天廓無雲。空里即雨寶屑天花。狀似金銀碎薄。大小間雜氛氛散下。猶如雪落。先降塔基石函上。遍墮寺內城治。俱有雜色晃曜金晶映日。時即將衣承取。覆在地拾得。道俗大眾十萬餘人。並見俱獲。又剎柱東西二處忽有異氣。其色黃白初細后粗。如烽火煙龍形宛轉回屈直上。周旋塔頂游騰清漢。莫惻長短。良久乃滅。又有四白鶴。從東北而來周繞塔上西南而去。至二十日已時。筑塔基恰成。復雨寶屑天華。收得盛有一斗。即遣行參軍王亮。于先奉獻。皇帝開華于寶屑內復得舍利三個。甚大歡欣。瀛州表云。掘地欲安舍利石函。時可深六尺許。土裡忽有真紫色光現。須臾遂滅。其土即有黑文。雜間成篆書字云。轉輪聖王佛塔。謹表聞知。

黎州表云。掘基安舍利塔。于地下得一瓦銘云。千秋萬歲樂未央。

觀州表云。舍利塔上有五色云如車蓋。其日午時現至暮。

魏州表云。所送舍利數度放光。復有諸病人或患眼盲或患五內。發願禮拜病皆得愈。至四月八日。欲下舍

【現代漢語翻譯】 現代漢語譯本：龍藏寺可以建造佛塔。在某月十日勘測地形並開始挖掘地基。到了十六日未時（下午一點到三點），有風從南方吹來。寺廟內的香氣非常獨特，無與倫比。僧侶、俗人和官員都聞到了這股香氣。有一位姓金名瓚的老人，患有鼻疾，二十多年聞不到香臭。當時他在人群中也聞到了香氣，因此鼻子就痊癒了。到了四月八日，臨近中午時分，準備安放舍利。天空晴朗明凈，沒有一絲雲彩。天空中降下了寶屑天花，形狀像是金銀碎片，大小混雜，紛紛揚揚地飄落，就像下雪一樣。先降落在塔基的石函上，遍佈寺廟和城池。這些寶屑天花呈現出各種顏色，閃耀著金色的光芒，映照著太陽。當時人們用衣服接住，也在地上拾取。僧侶和俗人等大眾有十萬餘人，都親眼看見並獲得了寶屑天花。此外，剎柱東西兩側忽然出現奇異的氣象，顏色是黃白色的，起初細小後來粗大，像烽火的煙，又像龍的形狀，宛轉回旋，筆直向上，圍繞著塔頂盤旋，遊動在晴朗的天空中，無法測量其長短。過了很久才消失。又有四隻白鶴，從東北方向飛來，圍繞著塔頂盤旋，然後向西南方向飛去。到了二十日已時（上午九點到十一點），塔基恰好建成。再次降下寶屑天花，收集到滿滿一斗。於是派遣行參軍王亮，首先將寶屑天花奉獻給皇帝。皇帝打開寶屑，在其中又得到了三顆舍利，非常高興。瀛州上表說，挖掘地面準備安放舍利石函時，大約挖到六尺深的地方，泥土中忽然出現真紫色的光芒，片刻后就消失了。那裡的泥土上就出現了黑色的紋路，混雜著形成了篆書文字，寫著『轉輪聖王佛塔』。謹此上表稟告。 黎州上表說，挖掘地基安放舍利塔時，在地下得到一塊瓦片，上面刻著銘文：『千秋萬歲樂未央』。 觀州上表說，舍利塔上有五色祥雲，形狀像車蓋。在那天中午出現，一直持續到傍晚。 魏州上表說，所送的舍利多次放出光芒。還有一些病人，有的患有眼盲，有的患有五臟疾病，發願禮拜后，疾病都得到了痊癒。到了四月八日，準備安放舍利。

【English Translation】 English version: The Longzang Temple was deemed suitable for erecting a pagoda. On the tenth day of the month, the site was surveyed and the foundation was dug. By the hour of Wei (1-3 PM) on the sixteenth day, a wind came from the south. The fragrance within the temple was extraordinarily unique and unparalleled. Monastics, laypeople, officials, and private citizens all smelled it together. There was an old man named Jin Zan, who had suffered from a nasal ailment for over twenty years and could not smell anything. At that time, while in the crowd, he also smelled the fragrance, and his nose was immediately cured. On the eighth day of the fourth month, approaching midday, preparations were made to enshrine the Śarīra (relics). The sky was clear and bright, without a single cloud. From the sky rained down precious powder and celestial flowers, shaped like fragments of gold and silver, mixed in size, scattering and falling like snow. They first fell upon the stone casket on the pagoda's foundation, spreading throughout the temple and the city. These precious powder and celestial flowers displayed various colors, shimmering with golden light, reflecting the sun. At that time, people used their clothes to catch them and also picked them up from the ground. The monastic and lay community, numbering over one hundred thousand people, all witnessed and obtained the precious powder and celestial flowers. Furthermore, on the east and west sides of the Dhvaja-stambha (flagpole), strange phenomena suddenly appeared. The colors were yellow and white, initially thin and then thick, like the smoke of a beacon fire, resembling the shape of a dragon, twisting and turning, rising straight up, circling around the top of the pagoda, and floating in the clear sky, its length immeasurable. After a long time, it disappeared. Also, four white cranes flew from the northeast, circled around the top of the pagoda, and then flew towards the southwest. By the hour of Si (9-11 AM) on the twentieth day, the pagoda's foundation was completed. Precious powder and celestial flowers rained down again, and a full dou (a unit of dry measure) was collected. Thereupon, the military advisor Wang Liang was dispatched to first present the precious powder and celestial flowers to the emperor. The emperor opened the precious powder and found three more Śarīra within, and was greatly delighted. The Yingzhou prefecture reported that when excavating the ground to prepare for the placement of the Śarīra stone casket, at a depth of about six chi (a unit of length), a truly purple light suddenly appeared in the soil, and then vanished after a moment. Black lines then appeared in the soil, mixed together to form seal script characters, which read 'Cakravartin (Wheel-Turning King) Buddha Pagoda'. This is respectfully reported. The Lizhou prefecture reported that when excavating the foundation to place the Śarīra pagoda, a tile was found underground with an inscription that read: 'May there be joy for ten thousand years without end'. The Guanzhou prefecture reported that there were five-colored clouds above the Śarīra pagoda, shaped like a carriage canopy. They appeared at midday on that day and lasted until dusk. The Weizhou prefecture reported that the Śarīra sent shone light multiple times. Furthermore, some patients, some suffering from blindness and others suffering from internal organ ailments, vowed to prostrate and worship, and their illnesses were all cured. On the eighth day of the fourth month, preparations were made to enshrine the Śarīra.

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利。午時天忽有一片五色云。香馥非常。須臾之間即降金花。至九日旦復下銀花。遍滿城治。其花大者如榆莢。小者似火精。人人皆得函盛奉獻。其日復有一黑狗耽耳白胸。于舍利塔前舒左肱屈右腳。見人行道即起行道。見人持齋亦即持齋。非時與食不食。唯欲得飲凈水。至後日旦起解齋。與粥始吃。其寺內先有數個猛狗。但見一狼狗。無不競來吠嚙。若見此狗入寺。悉皆低頭掉尾。當爾之時。看人男夫婦女三十餘萬。盡皆不識此狗。未知從何而來。

秦州表云。欲下舍利時七日地微動至八日大動。

兗州表云。敕書分送起塔。以瑕丘縣普樂寺最為清凈。即于其所奉安舍利。以去三月二十五日。謹即經營以為涵蓋。初磨之時體唯青質。及其功就變同碼瑙。五色相雜文彩煥然。復于其裡間生白玉。內外通徹照物如水。表裡洞朗鑒人等鏡。其送舍利。

曹州表云。三月二十九日。舍利于子城上赤光現。四月五日申時。舍利現雙樹。並有師子現。五日亥時。舍利現金光。長七寸。六日卯時。龍花樹現。下有佛像俱出。六日卯時。漆龕板外光明。狀如金華色。六日申時。漆龕北板上。化佛菩薩雙樹等形。六日亥時。舍利精舍里出黃白花光。長四五寸。八日辰時。漆龕板后雲霧金光等形狀。巳時漆龕板后裟羅

【現代漢語翻譯】 現代漢語譯本：利。午時，天空忽然出現一片五彩祥雲，香氣濃郁非凡。不久之後，就開始降下金花。到九日早晨，又降下銀花，遍佈整個城池。這些花，大的像榆樹的莢果，小的像火精。人人都得到花，用盒子盛著，恭敬地供奉。當天，又有一隻黑狗，耳朵下垂，胸前是白色的，在舍利塔前伸出左前腿，彎曲右前腿。看見有人行走，就起身行走；看見有人持齋，也就跟著持齋。不是吃飯的時間，就不吃東西，只想要喝乾凈的水。到第二天早晨，才開始解齋，給它粥才吃。寺廟裡原本有幾隻兇猛的狗，但只要看見這隻狼狗，沒有不爭先恐後地吠叫撕咬的。如果看見這隻狗進入寺廟，全都低下頭，搖著尾巴。當時，觀看的人，男女老少有三十多萬，竟然都不認識這隻狗，不知道它從哪裡來。

秦州的上表中說，準備降下舍利時，七天里地面輕微震動，到第八天震動劇烈。

兗州的上表中說，按照皇帝的旨意分派人去建造佛塔，認為瑕丘縣的普樂寺最為清凈，就在那裡供奉安放舍利。從三月二十五日開始，認真地製作舍利的盒子。最初打磨的時候，盒子的材質只有青色，等到製作完成，就變得像瑪瑙一樣，五種顏色相互交雜，紋彩鮮艷明亮。而且在盒子的裡面，還生長出白玉，內外通透，照亮物體就像水一樣。盒子的內外明亮通透，照人就像鏡子一樣。這是關於運送舍利的情況。

曹州的上表中說，三月二十九日，舍利在子城上顯現出紅色的光芒。四月五日下午三點到五點，舍利顯現出雙樹，並且有獅子顯現。五日晚上九點到十一點，舍利顯現出金色的光芒，長七寸。六日早上五點到七點，龍花樹顯現，下面有佛像一起出現。六日早上五點到七點，漆龕的板子外面發出光明，形狀像金色的花朵。六日下午三點到五點，漆龕的北面版上，顯現出化佛、菩薩、雙樹等形狀。六日晚上九點到十一點，舍利精舍里發出黃白色的花光，長四五寸。八日早上七點到九點，漆龕板後面出現雲霧金光等形狀。上午九點到十一點，漆龕板後面裟羅（Sala）

【English Translation】 English version: Li. At noon, suddenly a patch of five-colored clouds appeared in the sky, with an exceptionally rich fragrance. Before long, golden flowers began to fall. By the morning of the ninth day, silver flowers also fell, covering the entire city. The flowers, the large ones were like elm pods, and the small ones resembled fire spirits. Everyone obtained the flowers, kept them in boxes, and respectfully offered them. On that day, there was also a black dog with drooping ears and a white chest, which stretched out its left foreleg and bent its right foreleg in front of the Sarira (relic) pagoda. When it saw people walking, it would get up and walk; when it saw people fasting, it would also fast. It would not eat at other times, only wanting to drink clean water. It would only break its fast and eat porridge the next morning. There were originally several fierce dogs in the temple, but whenever they saw this wolf-like dog, they would all rush to bark and bite. If they saw this dog enter the temple, they would all lower their heads and wag their tails. At that time, more than 300,000 men, women, and children were watching, but none of them recognized this dog, and no one knew where it came from.

The memorial from Qin Prefecture stated that when the Sarira (relics) were about to descend, the ground trembled slightly for seven days, and on the eighth day, it trembled greatly.

The memorial from Yan Prefecture stated that imperial decrees were distributed to build pagodas, and that Pule Temple in Xiaqiu County was considered the most pure, so the Sarira (relics) were enshrined and placed there. Starting from the 25th day of the third month, they diligently crafted a box for the Sarira (relics). When it was first polished, the material was only green, but when it was completed, it became like agate, with five colors intermingled, and the patterns were bright and vibrant. Moreover, white jade grew inside the box, which was transparent inside and out, illuminating objects like water. The inside and outside of the box were bright and clear, reflecting people like a mirror. This is regarding the transportation of the Sarira (relics).

The memorial from Cao Prefecture stated that on the 29th day of the third month, the Sarira (relic) appeared with a red light above Zicheng. On the 5th day of the fourth month, from 3 PM to 5 PM, the Sarira (relic) appeared with twin trees, and lions also appeared. On the 5th day from 9 PM to 11 PM, the Sarira (relic) appeared with a golden light, seven inches long. On the 6th day from 5 AM to 7 AM, the Dragon Flower Tree appeared, with Buddha images appearing below. On the 6th day from 5 AM to 7 AM, the outside of the lacquered shrine board emitted light, shaped like golden flowers. On the 6th day from 3 PM to 5 PM, on the north board of the lacquered shrine, appeared the forms of transformation Buddhas, Bodhisattvas, twin trees, etc. On the 6th day from 9 PM to 11 PM, yellow and white flower light emanated from the Sarira (relic) shrine, four or five inches long. On the 8th day from 7 AM to 9 AM, cloud and golden light shapes appeared behind the lacquered shrine board. From 9 AM to 11 AM, behind the lacquered shrine board, Sala (Sala)

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雙蓮華影佛像眾僧師子形等。午時塔上五色云現。午後漆龕內板上有娑羅雙樹林樓閣等現。九日漆龕內板上疊石壘基文。甲后漆龕板外大娑羅樹及僧執香爐等形容金佛像現。似若太子初生身。如黃金色。後有三僧。身著紫黃法服。手捉香爐供養。其香氣與世香不同。每日恒聞。

晉州表云。舍利于塔前放光三度。皆紫光色。眾人盡見。

杞州表云。舍利以三月四日到州。十四日辰時。琉璃瓶里色白如月。須臾之間即變為赤色。至四月二日後變作紫光。或現青色。瓶內流轉。一來一去。循環不止。道俗瞻仰。咸共歸依實相容儀。良久乃散。七日午時。神影復出。變動輝煥於前無異。

徐州表云。舍利二月二十八日至州西一驛宿。其夜陰雨。舍利放光。向州四十五里。其凈道寺僧向北山看光。影從驛所舍利處而來。舍利石涵蓋四月五日磨治訖。遂變出仙人二。僧四人。居士一人。騏驎一。師子一。魚二。自余並似山水之狀。

鄧州表云。舍利四月六日石函變作玉及瑪瑙。其石有文。現正國德三字。並有仙人驎鳳等出。

安州表云。奏寺安置送舍利。法師凈業共州官人量度基。申時忽有香氣。𣱦氳乘空而至。芬芳微妙世未曾有。道俗咸皆驚愕隨至處所。香氣遍滿至五更方始散盡。又至四月八

【現代漢語翻譯】 現代漢語譯本 雙蓮華影佛像、眾僧、獅子形等顯現。午時塔上出現五色雲彩。午後，漆龕內的板上顯現娑羅雙樹林、樓閣等景象。 九日，漆龕內板上顯現疊石壘砌的地基紋路。甲日之後，漆龕板外顯現大娑羅樹以及僧人手執香爐等形象，還有金色佛像顯現， 宛如太子初生之身，呈現黃金色。後面有三位僧人，身著紫色和黃色法服，手持香爐供養。其香氣與世間香氣不同，每日都能聞到。

晉州上表稱，舍利在塔前三次放出光明，都是紫色光芒，眾人都能看見。

杞州上表稱，舍利於三月四日到達杞州，十四日辰時，在琉璃瓶里呈現白色如月亮，不久之後就變為紅色，到四月二日後又變成紫色光芒，或者顯現青色，在瓶內流動，一來一去，循環不止。僧人和俗人瞻仰，都共同歸依這真實的相貌和威儀，過了很久才消散。七日午時，神影再次出現，變動輝煌與之前沒有不同。

徐州上表稱，舍利二月二十八日到達徐州西邊的一個驛站住宿。當夜陰雨，舍利放出光明，照向徐州四十五里。其凈道寺的僧人向北山觀看光芒，光影從驛站舍利所在之處而來。舍利石涵蓋在四月五日磨治完畢后，就變出仙人二位，僧人四位，居士一位，麒麟一隻，獅子一隻，魚兩條，其餘的都像是山水之狀。

鄧州上表稱，舍利四月六日石函變成玉和瑪瑙，其石頭上有文字，顯現『正國德』三字，並且有仙人、麒麟、鳳凰等出現。

安州上表稱，奏寺安置送來的舍利。法師凈業和州官一起測量地基，申時忽然有香氣，濃郁地乘空而來，芬芳微妙世間從未有過。僧人和俗人都驚愕，跟隨香氣到達的地方，香氣遍滿直到五更天才開始散盡。又到四月八日

【English Translation】 English version Double lotus flower shadow Buddha images, monks, lion shapes, etc. appeared. At noon, five-colored clouds appeared above the pagoda. In the afternoon, images of the Sala twin tree forest, pavilions, etc. appeared on the inner panel of the lacquered shrine. On the ninth day, patterns of stacked stones forming a foundation appeared on the inner panel of the lacquered shrine. After the day of Jia, outside the lacquered shrine panel, a large Sala tree and monks holding incense burners, as well as a golden Buddha image, appeared, resembling the newly born body of the prince, with a golden color. Behind it were three monks, wearing purple and yellow Dharma robes, holding incense burners in offering. The fragrance was different from worldly fragrances and could be smelled every day.

The Jinzhou memorial stated that the Sharira emitted light three times in front of the pagoda, all with a purple color, which everyone could see.

The Qizhou memorial stated that the Sharira arrived in Qizhou on the fourth day of the third month. On the fourteenth day at Chen time (7-9 am), it appeared white as the moon in the glass bottle. In a short while, it turned red, and after the second day of the fourth month, it turned into purple light, or appeared blue, flowing in the bottle, going back and forth, circulating endlessly. Monks and laypeople gazed in admiration, all taking refuge in its true appearance and dignified manner, and it dispersed after a long time. At noon on the seventh day, the divine shadow reappeared, changing and shining as before.

The Xuzhou memorial stated that the Sharira arrived at a post station west of Xuzhou on the twenty-eighth day of the second month and stayed overnight. That night it was cloudy and rainy, and the Sharira emitted light, shining towards Xuzhou for forty-five li (approximately 22.5 kilometers). The monks of the Jingdao Temple looked at the light towards the northern mountain, and the shadow came from the Sharira's location at the post station. The Sharira stone box cover was finished being polished on the fifth day of the fourth month, and then two immortals, four monks, one layperson, one Qilin (Chinese unicorn), one lion, and two fish appeared, with the rest resembling landscapes.

The Dengzhou memorial stated that on the sixth day of the fourth month, the Sharira stone box turned into jade and agate. There were characters on the stone, revealing the three characters 'Zheng Guo De' (正國德), and immortals, Qilin, phoenixes, etc. appeared.

The Anzhou memorial stated that the Zousi Temple was arranging to place the sent Sharira. Dharma Master Jingye and the state officials were measuring the foundation together when suddenly there was a fragrance, rich and dense, arriving through the air, fragrant and subtle, never before seen in the world. Monks and laypeople were all astonished, following the fragrance to its location, and the fragrance filled the area until the fifth watch (5-7 am) before it began to dissipate. And on the eighth day of the fourth month

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日。行道日滿供設大齋。午時欲下舍利。道俗一萬餘人。法師升高座。手捧舍利以示大眾。人人悲感不能自勝。即有赤色。從師手內瓶口而出。便二度放光。高一尺。又下石函忽有白雲。團圓如蓋。正當函上右旋數匝。繞訖還當元出之處消滅。又塔南先有佛閣。當時鎖閉舍利于其下立道場。遣二防人看守。忽聞閣上有眾人行聲。看閣門仍閉。又復須臾復聞行聲即走告。寺主來共開閣門上驗看。唯有佛像。自外都無所見。又下舍利訖日。到申時有法師凈范投陀僧凈滔。于舍利塔后。臨水巖邊。為諸道俗受菩薩戒。眾人見群魚行隊游水。首皆南出似欲歸依。多少一萬餘。請二禪師乘船入水為魚受戒。然內諸魚悉回首向船。隨逐巡行如似聽法。

趙州表云。舍利以三月四日到州。臣等於治下文際寺安置起塔。二日打剎行道。舍利于塔所放赤光。從未至申更見不同。或似像形。或似樓閣。或見白光。乍大乍小。巡繞舍利。繞瓶行道。或隱或顯。或遲或速。官人道俗莫不睹見。驚喜號咽沸騰寺內。至四日又放赤光。曜如金色。縱橫一尺餘。紫綠相間前後三度。良久乃滅。又見一佛像長二尺餘。坐于蓮華趺坐。又以二菩薩俠侍。長一尺餘。從卯至巳見諸形相。道俗四部二萬餘人。咸悉瞻仰。

豫州表云。舍利瓶有白光

【現代漢語翻譯】 現代漢語譯本 齋戒日。行道期滿，設大齋供養。午時準備安放舍利（Buddha's relics，佛陀的遺骨）。僧侶和信眾一萬多人。法師登上高座，手捧舍利向大眾展示。人人都悲傷感動，無法抑制。這時有紅光，從法師手中的瓶口射出，並且兩次放出光芒，高一尺。又在安放舍利的石函上空，忽然出現白雲，團團如傘蓋，正好在石函上方順時針旋轉數圈，旋轉完畢后回到原來的地方消失。另外，塔的南面先前有一佛閣，當時鎖閉，在佛閣下安放舍利，設立道場。派遣兩名守衛看守。忽然聽到閣上有很多人走動的聲音。檢視閣門仍然關閉。過了一會兒又聽到走動的聲音，守衛立即跑去告訴寺院住持，住持一同打開閣門檢視，只有佛像，除此之外什麼也沒看見。又在安放舍利完畢的那天，到了申時，有法師凈范、陀僧凈滔，在舍利塔后，臨水的巖石邊，為眾僧侶和信眾授菩薩戒。眾人看見成群的魚列隊在水中游動，頭部都向南，好像要歸依。數量有一萬多。於是請兩位禪師乘船進入水中為魚授戒。水中的魚都回頭面向船，跟隨船巡遊，好像在聽法。

趙州上表說，舍利在三月四日到達趙州。我們（指趙州官員）在管轄下的文際寺安置舍利，並開始建造佛塔。二日舉行打剎行道儀式。舍利在塔所在的地方放出紅光，從早上到下午，所見到的景象各不相同。有時像人形，有時像樓閣。有時見到白光，時大時小，圍繞舍利瓶旋轉。繞瓶行道時，光芒有時隱沒，有時顯現，有時緩慢，有時迅速。官員和信眾沒有誰沒看見的，都驚喜地哭泣，寺內一片沸騰。到四日又放出紅光，明亮如金色，縱橫一尺多，紫色和綠色相間，前後三次。過了很久才消失。又看見一尊佛像，高二尺多，坐在蓮花座上。還有兩尊菩薩在旁邊侍立，高一尺多。從卯時到巳時，各種景象顯現，僧侶和信眾等四眾弟子兩萬多人，都瞻仰禮拜。

豫州上表說，舍利瓶發出白光。

【English Translation】 English version On the day of fasting, after the completion of the practice, a grand feast was offered. At noon, preparations were made to enshrine the Śarīra (Buddha's relics). Over ten thousand monks and laypeople gathered. The Dharma master ascended the high seat, holding the Śarīra in his hands to show to the assembly. Everyone was filled with sorrow and emotion, unable to contain themselves. At that moment, a red light emanated from the mouth of the vase in the master's hand, and it shone twice, reaching a foot high. Furthermore, above the stone casket where the Śarīra was to be placed, white clouds suddenly appeared, round like a canopy, directly above the casket, rotating clockwise several times. After rotating, they returned to their origin and vanished. Additionally, south of the Stūpa (Buddhist monument), there was previously a Buddha pavilion, which was locked at the time. The Śarīra was placed beneath it, and a Dharma assembly was established. Two guards were sent to watch over it. Suddenly, they heard the sound of many people walking on the pavilion. They checked, but the pavilion door remained closed. After a while, they heard the walking sound again and immediately ran to inform the abbot of the monastery, who opened the pavilion door together to investigate. Only a Buddha statue was found; nothing else was seen. Moreover, on the day the Śarīra was enshrined, at the time of Shen (3-5 pm), Dharma master Jing Fan and Duta monk Jing Tao, behind the Śarīra Stūpa, by the water's edge near the rocks, were bestowing the Bodhisattva precepts upon the monks and laypeople. The crowd saw schools of fish swimming in formation in the water, all heading south, as if seeking refuge. There were over ten thousand of them. Therefore, two Chan (Zen) masters were invited to enter the water by boat to bestow the precepts upon the fish. All the fish in the water turned their heads towards the boat, following it as it circled, as if listening to the Dharma.

The memorial from Zhao Prefecture stated: 'The Śarīra arrived in Zhao Prefecture on the fourth day of the third month. We (referring to the officials of Zhao Prefecture) enshrined the Śarīra at Wenji Monastery under our jurisdiction and began constructing a Stūpa. On the second day, we held a ceremony of raising the finial and circumambulating the Stūpa. The Śarīra emitted a red light at the location of the Stūpa, and the sights seen from morning to afternoon were different. Sometimes it resembled a human figure, sometimes a pavilion. Sometimes a white light was seen, sometimes large, sometimes small, circling the Śarīra vase. During the circumambulation, the light sometimes disappeared, sometimes appeared, sometimes slow, sometimes fast. No official or layperson failed to see it, and they all wept with joy, causing an uproar within the monastery. On the fourth day, a red light was emitted again, as bright as gold, over a foot in length and width, with purple and green interspersed, three times in succession. After a long time, it disappeared. Furthermore, a Buddha statue was seen, over two feet tall, seated on a lotus pedestal. There were also two Bodhisattvas standing beside it, over a foot tall. From Mao time (5-7 am) to Si time (9-11 am), various phenomena appeared, and over twenty thousand monks, nuns, laymen, and laywomen all gazed and paid homage.'

The memorial from Yu Prefecture stated: 'The Śarīra vase emitted a white light.'

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。須臾成五色游轉瓶內。形相非常。又鑿舍利銘。其石更無異質。鑿至皇帝一字。從上點及豎牽橫畫。隨鑿之處如刻金所成。

利州表云。舍利三月二十六日夜一更內放光。遍照衙內如月。

明州表云。四月八日下舍利。掘地安石函。乃得一像。

衛州表云。四月三日齋訖。舍利金瓶外。其色紅赤鮮麗殊常。或行琉璃瓶底。或游瓶側。緣瓶上下光明外照。比至八日照灼如初。

洺州表云。舍利三月十一日天降甘澤。十三日乃止。有戒德沙門僧猛。先患腰腳不堪出行。其日聞舍利欲到。合寺馳走。僧猛自身抱患不得奉迎。命弟子法藏扶侍出戶。迴心正念遂便得起行。出城十里許親迎舍利。因此瘳降漸堪得行。

毛州表云。舍利二月二十七日到州。其日即依式安置。一切男女皆發菩提心。競趣歸依。啞者能言。攣躄之人悉皆能行。石函乃變如琉璃。內外明徹。四月十二日天雨金銀華落。表送奉獻。

冀州表云。舍利放光。五色照滿城治。時有一僧先患目盲。亦得見舍利。復有一人患腰腳攣躄十五年。自舍利到州所。是患人禮拜發願。即得行動。

宋州表云。三月四日舍利至州。其所部宋城縣市院先有古井塸。由來咸苦水色舊赤。全不堪食。其縣民鬍子干因取水和泥。怪其色白

【現代漢語翻譯】 現代漢語譯本：頃刻間，舍利變成五色的，在瓶內遊動旋轉，形狀非常奇特。又在舍利上刻銘文，那石頭再沒有其他雜質。鑿到『皇帝』二字時，從上面的點和豎，牽連到橫畫，隨著鑿的地方，好像是刻在金子上一樣。 利州上表說，舍利在三月二十六日夜裡一更時放光，光芒遍照衙門內，如同月光一樣。 明州上表說，四月八日降下舍利，挖掘地面安放石函，於是得到一尊佛像。 衛州上表說，四月三日齋戒完畢，舍利在金瓶外，顏色紅艷鮮麗，非常特別。有時在琉璃瓶底移動，有時在瓶側遊動，沿著瓶子上下，光明向外照耀。到八日時，照耀的程度和最初一樣。 洺州上表說，舍利在三月十一日天降甘露，十三日停止。有持戒有德的沙門（Shamen，出家修道的人）僧猛，先前患有腰腳病，不能行走。那天聽說舍利要到，全寺的人都跑去迎接。僧猛自身抱病，不能親自奉迎，就命令弟子法藏扶著他出門。他迴心正念，於是就能站起來行走了。出城十里左右，親自迎接舍利，因此病就減輕了，漸漸能夠行走了。 毛州上表說，舍利在二月二十七日到達毛州。當天就按照儀式安置。所有的男女都發菩提心（Bodhi，覺悟之心），爭相歸依。啞巴能說話了，攣縮跛腳的人都能行走了。石函變成了像琉璃一樣，內外明亮透徹。四月十二日天降金銀花朵，上表進獻。 冀州上表說，舍利放光，五種顏色照滿整個城池。當時有一個僧人先前患有眼盲，也能看見舍利了。又有一個人患有腰腳攣縮跛腳十五年，自從舍利到達州里，這個病人禮拜發願，就能行動了。 宋州上表說，三月四日舍利到達宋州。在它所管轄的宋城縣市院，先前有一口古井，向來水質苦澀，顏色是舊的紅色，完全不能食用。那個縣的百姓鬍子干因為取水和泥，奇怪它的顏色是白色的。

【English Translation】 English version: In an instant, the Sharira (relics) transformed into five colors, moving and rotating within the bottle, its form being extraordinary. Furthermore, an inscription was carved upon the Sharira (relics), the stone being without any other impurities. When carving the characters for 'Emperor,' from the dots and vertical strokes above, connecting to the horizontal strokes, the places being carved resembled being carved in gold. The report from Lizhou stated that the Sharira (relics) emitted light during the first watch of the night on the twenty-sixth day of the third month, illuminating the entire yamen (government office) like moonlight. The report from Mingzhou stated that Sharira (relics) descended on the eighth day of the fourth month, and upon excavating the ground to place a stone casket, an image was obtained. The report from Weizhou stated that after completing the fast on the third day of the fourth month, the Sharira (relics) appeared outside the golden bottle, its color being red and exceptionally vibrant. Sometimes it moved at the bottom of the crystal bottle, and sometimes it moved along the sides of the bottle, with light shining outwards along the bottle. By the eighth day, the illumination was as bright as it was initially. The report from Mingzhou stated that on the eleventh day of the third month, Sharira (relics) brought sweet dew from the sky, which ceased on the thirteenth day. There was a disciplined and virtuous Shamen (monk) named Seng Meng, who previously suffered from waist and leg ailments, rendering him unable to walk. On that day, upon hearing that the Sharira (relics) were arriving, the entire monastery rushed to welcome them. Seng Meng, being ill himself, was unable to greet them personally, so he ordered his disciple Fa Zang to support him out the door. With a focused and righteous mind, he was able to stand up and walk. After going about ten li (Chinese mile) outside the city, he personally welcomed the Sharira (relics), and as a result, his illness subsided, and he gradually became able to walk. The report from Maozhou stated that the Sharira (relics) arrived in Maozhou on the twenty-seventh day of the second month. On that day, they were arranged according to the proper ceremony. All men and women generated Bodhicitta (the mind of enlightenment) and eagerly took refuge. The mute were able to speak, and those who were crippled and lame were all able to walk. The stone casket transformed to be like crystal, bright and clear inside and out. On the twelfth day of the fourth month, golden and silver flowers rained down from the sky, and a report was sent offering them. The report from Jizhou stated that the Sharira (relics) emitted light, with five colors illuminating the entire city. At that time, there was a monk who previously suffered from blindness and was also able to see the Sharira (relics). Furthermore, there was a person who had suffered from crippled and lame waist and legs for fifteen years. Since the Sharira (relics) arrived in the state, this sick person prostrated and made a vow, and was then able to move. The report from Songzhou stated that the Sharira (relics) arrived in Songzhou on the fourth day of the third month. In the Songcheng County Market Monastery under its jurisdiction, there was previously an ancient well, from which the water had always been bitter and the color was an old red, making it completely unsuitable for consumption. A resident of that county, Hu Zigan, used the water to mix mud and was surprised that its color was white.

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嘗覺甚甘。四月三日舍利于塔內放赤色光。六日夜五更寺內又放白色光。七日辰時寺內天雨白華。目驗氛氛然。狀如細雪。不落於地。八日午時欲下舍利入函。天上有白鶴翔塔基之上。

懷州表云。舍利于州城長壽寺安置。四月五日辰時。有一雄雉飛來函側。心閑從容質羽鮮華。自飛自止曾無驚畏。河內縣民楊邁特以示。道俗六千餘人。莫不同見。敕使沙門靈璨即與受戒。其雉向師似如聽法。師云。此雉是野鳥。內法道理無容籠系。即令送城北太行山放之。舍利塔廂復有一跡。從塔東南三十步而來。直到塔所不見還蹤。復無入處。或闊四寸。或闊三寸。蟠屈逶迤狀等龍蛇之跡。宮人道俗並悉共見。八日至午前舍利欲入塔函。遂放光于瓶外。巡迴數匝暉彩照曜。或上或下。乍隱乍出。

汴州表云。舍利三月二日到州。權置州館。六日夜大德僧慧徹等。忽聞香氣有異尋常。至八日諸僧迎舍利將向塔所。大德僧粲等五人。復聞香氣。去慧福寺門四十餘步。遂放青色光覆照露帳。大久乃滅。其寺有舍利。在僧房供養。其日杞州人張相仁。于僧房見寺內舍利復放青色光。恰與新至舍利色狀相似。十日復至見赤色光臨寺佛堂。高五尺其夜四更復見青赤雜色光于寺。復有一老母。患腰已來二十餘年。拄杖伏地而行。聞舍

【現代漢語翻譯】 現代漢語譯本： 曾覺得味道非常甘美。四月三日，舍利（Śarīra，佛陀或高僧火化后的遺物）在塔內放出紅色的光芒。四月六日夜裡五更時分，寺廟內又放出白色的光芒。四月七日辰時，寺廟內天空降下白色的花朵，親眼看到紛紛揚揚的樣子，形狀像細小的雪花，卻沒有落到地上。四月八日中午，準備將舍利放入盒中時，天空中有一隻白鶴在塔基之上盤旋。 懷州上奏說，舍利在州城長壽寺安置。四月五日辰時，有一隻雄雉飛來盒子旁邊，神態悠閒從容，羽毛鮮艷華麗，自己飛來飛去，沒有絲毫驚慌畏懼。河內縣的百姓楊邁特將此事展示給大家，道士和僧俗共有六千餘人，都親眼看到了。敕使沙門靈璨立刻給它授戒。那隻雉雞面向靈璨，好像在聽法一樣。靈璨說，『這隻雉雞是野鳥，佛法的道理不應該用籠子束縛它。』於是命令將它送到城北的太行山放生。舍利塔的旁邊還有一道痕跡，從塔的東南方向三十步的地方而來，一直到塔的位置就消失了，沒有返回的軌跡，也沒有進入的地方。有的地方寬四寸，有的地方寬三寸，盤旋彎曲的樣子像龍蛇的痕跡。宮人和僧俗都一起看到了。八日到中午之前，舍利準備放入塔的盒子裡，於是從瓶子外面放出光芒，巡迴旋轉了好幾圈，光彩照耀，忽上忽下，時隱時現。 汴州上奏說，舍利三月二日到達汴州，暫時安置在州館。六日夜裡，大德僧慧徹等人，忽然聞到香氣與平常不同。到八日，眾僧迎接舍利準備前往塔的所在地。大德僧粲等五人，又聞到香氣，距離慧福寺的門四十多步遠，於是放出青色的光芒覆蓋照耀著露天的帳篷，過了很久才消失。慧福寺有舍利，在僧房中供養。當日，杞州人張相仁，在僧房中看到寺內的舍利又放出青色的光芒，恰好與新到的舍利的顏色和形狀相似。十日再次來到，看到紅色的光芒照臨寺廟的佛堂，高五尺。那夜四更時分，又看到青色和紅色混合的光芒在寺廟中。還有一位老婦人，患有腰病已經二十多年，拄著枴杖伏在地上行走，聽說舍

【English Translation】 English version: It tasted exceedingly sweet. On the third day of the fourth month, the Śarīra (relics of the Buddha or eminent monks after cremation) emitted a red light within the pagoda. On the sixth night of the fourth month, at the fifth watch, the temple again emitted a white light. On the seventh day of the fourth month, at the hour of chen (辰時, 7-9 am), white flowers rained down upon the temple, witnessed as a fluttering scene, resembling fine snow, yet not falling to the ground. On the eighth day of the fourth month, at noon, as they were about to place the Śarīra into the reliquary, a white crane soared above the pagoda's foundation. The memorial from Huaizhou stated: The Śarīra was enshrined at Changshou Temple in the city of Huaizhou. On the fifth day of the fourth month, at the hour of chen, a male pheasant flew to the side of the reliquary, appearing leisurely and composed, with vibrant and splendid plumage. It flew and rested on its own accord, showing no signs of alarm or fear. Yang Mai, a resident of Henan County, displayed this to the public, and more than six thousand Daoists, monks, and laypeople all witnessed it. The imperial envoy, the śrāmaṇa Lingcan, immediately administered the precepts to it. The pheasant faced the teacher as if listening to the Dharma. Lingcan said, 'This pheasant is a wild bird; the principles of the inner Dharma should not be confined by cages.' He then ordered it to be released into the Taihang Mountains north of the city. Beside the Śarīra pagoda, there was also a trail, extending thirty paces from the southeast of the pagoda, directly to the pagoda's location, with no trace of return and no entry point. It was either four inches wide or three inches wide, winding and undulating, resembling the tracks of dragons or snakes. Palace attendants, Daoists, monks, and laypeople all witnessed it together. On the eighth day, before noon, as the Śarīra was about to be placed into the pagoda's reliquary, it emitted light from outside the bottle, circling several times with radiant brilliance, sometimes ascending, sometimes descending, sometimes hidden, sometimes appearing. The memorial from Bianzhou stated: The Śarīra arrived in Bianzhou on the second day of the third month and was temporarily placed in the state guesthouse. On the sixth night, the virtuous monk Huiche and others suddenly smelled an unusual fragrance. On the eighth day, as the monks welcomed the Śarīra to the pagoda's location, the virtuous monks Can and five others again smelled the fragrance, forty paces away from the gate of Huifu Temple. Then, a blue light was emitted, covering and illuminating the open-air tent for a long time before disappearing. There was a Śarīra in Huifu Temple, enshrined in the monks' quarters. On that day, Zhang Xiangren from Qizhou saw the Śarīra in the temple emitting a blue light, exactly resembling the color and shape of the newly arrived Śarīra. On the tenth day, he came again and saw a red light shining upon the temple's Buddha hall, five feet high. That night, at the fourth watch, he again saw a mixed blue and red light in the temple. There was also an old woman who had suffered from a back ailment for more than twenty years, walking with a cane and leaning on the ground, who heard of the Śarīra.

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利至寺。強來禮拜。于大眾里見舍利光。腰即得差舍杖而行。

洛州表云。舍利三月十六日至州。即于漢王寺內安置。至二十三日忽降香氣。世未曾有。四月七日夜一更向盡。東風忽起燈花絕焰。在佛堂東南神光照燭。復有香風而來。官人道俗等共聞見。於是彌增克念。至八日臨下舍利。塔側桐樹枝葉低莖。

幽州表云。三月二十六日于弘業寺安置舍利。石函始磨。兩面以水洗之明如水鏡。內外相通。紫光焰起其石班駁。又類碼瑙。潤澤泫耀光似琉璃。至四月二日起齋行道。至三日亥時。舍利前焚香供養。燈光照庭眾星夜朗。有素光舒捲在佛輿之上。至八日舍利入函。自旦及辰函石現文。仿像有菩薩光彩粉藻。又似眾仙。其間鳥獸林木諸狀不常者眾。實難詳審。其有文理照顯分明。今畫圖奉進。

許州表云。三月三日初夜于州北境去州九十里。舍利放光。紫赤二色照曜州城內外。民庶皆見神光。四月七日在州大廳。舍利出金瓶之外。琉璃瓶內行道放光。至八日在辦行寺塔所。又放光明。午時舍利欲入石函。又有五色光彩云來臨塔上。云形如蓋。其日在塔西南一百餘步。依育王造塔本記。一枯池不在四畔。正在池中。可深九尺。忽有甘井自現。其水不可思議。當時道俗看者二萬餘人同飲。齊所錄瑞應

【現代漢語翻譯】 現代漢語譯本： 利至寺。有人前來禮拜，在大眾之中看見舍利（Śarīra，佛陀或高僧火化后的遺物）放光。腰部的疾病立刻痊癒，可以拄著枴杖行走了。

洛州的上表中說，舍利在三月十六日到達洛州，安置在漢王寺內。到二十三日，忽然降下前所未有的香氣。四月七日夜裡，大約在一更將盡的時候，忽然颳起東風，燈花熄滅。在佛堂的東南方，出現神光照耀。又有香風吹來，官員和百姓都共同聞到和看見。於是更加虔誠地念佛。到八日準備安放舍利時，塔旁的桐樹枝葉都低垂到地面。

幽州的上表中說，三月二十六日，在弘業寺安置舍利。開始打磨石函，兩面用水清洗，明亮如鏡子，內外通透。紫色的光焰升起，石函上的斑紋，又像瑪瑙（Agate）。潤澤光亮，光芒像琉璃（Crystal）。到四月二日開始齋戒修行，到三日亥時，在舍利前焚香供養。燈光照亮庭院，眾星在夜空中閃耀。有白色的光芒舒捲，在佛輿之上。到八日舍利放入石函，從早晨到辰時，石函上顯現出紋路，彷彿有菩薩（Bodhisattva）的光彩和粉飾，又像眾仙。其間鳥獸林木等各種形狀變化不定，難以詳細辨認。其中有些紋理照耀顯現，非常分明。現在畫成圖畫奉上。

許州的上表中說，三月三日初夜，在州北境距離州城九十里的地方，舍利放光。紫紅色兩種光芒照耀州城內外，百姓都看見了神光。四月七日在州衙大廳，舍利從金瓶之外，在琉璃瓶內繞行並放光。到八日在辦行寺塔處，又放出光明。午時，舍利將要放入石函，又有五色光彩的雲朵降臨在塔上，云的形狀像傘蓋。當天在塔的西南一百多步的地方，根據育王（Aśoka，古印度孔雀王朝的國王，大力弘揚佛教）造塔的本記，有一處乾枯的水池不在塔的四周，而正在池中，大約深九尺。忽然有一口甘甜的井水自己涌現出來，這水不可思議。當時觀看的僧人和百姓有兩萬多人共同飲用。以上是齊朝所記錄的瑞應。

【English Translation】 English version: At Lizhi Temple, a person came to worship and saw the Śarīra (relics of the Buddha or eminent monks after cremation) emitting light in the crowd. His waist ailment was immediately cured, and he could walk with a staff.

The memorial from Luo Prefecture stated that the Śarīra arrived in Luo Prefecture on the sixteenth day of the third month and was placed inside Hanwang Temple. On the twenty-third day, an unprecedented fragrance suddenly descended. On the seventh night of the fourth month, near the end of the first watch, an east wind suddenly arose, and the lamp flames were extinguished. In the southeast of the Buddha hall, divine light shone. A fragrant wind also came, which officials and common people alike heard and saw. Thereupon, they increased their devotion. On the eighth day, when preparing to enshrine the Śarīra, the branches and leaves of the paulownia tree beside the pagoda drooped to the ground.

The memorial from You Prefecture stated that on the twenty-sixth day of the third month, the Śarīra was placed in Hongye Temple. The stone casket was initially polished, and both sides were washed with water, becoming as bright as a mirror, with the inside and outside communicating. Purple flames arose, and the patterns on the stone casket resembled agate (Agate). It was moist and lustrous, with a radiance like crystal (Crystal). On the second day of the fourth month, fasting and practices began, and on the third day at the hour of Hai (9-11 PM), incense was burned and offerings were made before the Śarīra. The lamplight illuminated the courtyard, and the stars shone brightly in the night sky. A white light unfurled above the Buddha's palanquin. On the eighth day, when the Śarīra was placed in the casket, from dawn to the hour of Chen (7-9 AM), patterns appeared on the stone casket, resembling the splendor and adornments of a Bodhisattva (Bodhisattva), and also like numerous immortals. Among them, the various shapes of birds, beasts, forests, and trees were constantly changing, making it difficult to discern in detail. Some of the patterns shone brightly and were very clear. Now, they are drawn into pictures and presented.

The memorial from Xu Prefecture stated that on the third day of the third month, at the beginning of the night, in the northern territory of the prefecture, ninety li (approximately 45 kilometers) from the city, the Śarīra emitted light. Purple and red lights illuminated the inside and outside of the city, and the people all saw the divine light. On the seventh day of the fourth month, in the main hall of the prefecture, the Śarīra moved outside the golden vase and circled within the crystal vase, emitting light. On the eighth day, at the pagoda of Banxing Temple, it emitted light again. At noon, as the Śarīra was about to enter the stone casket, clouds of five-colored light descended upon the pagoda, with the shape of the clouds resembling a canopy. On that day, more than a hundred paces southwest of the pagoda, according to the original record of King Aśoka (Aśoka, an ancient Indian king of the Maurya dynasty who vigorously promoted Buddhism) building the pagoda, a dry pond was not around the pagoda but right in the middle of it, about nine chi (approximately 2.7 meters) deep. Suddenly, a sweet well of water sprang up by itself, and the water was inconceivable. At that time, more than twenty thousand monks and laypeople who were watching drank from it together. The above is the auspicious response recorded by the Qi dynasty.

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奉表奏聞。

荊州舍利現云如車蓋。正當塔上云間雨花。游飏不落。眾鳥翔塔。

濟州舍利本一。至彼現二。放光照現。聞異香氣云間出音。自然鐘聲及以贊善。大鳥群飛塔下。

楚州舍利當行道日。野鹿來聽鶴游塔上。

莒州舍利本一。至彼現三。放光映照。掘基地下忽得銅塔。及啞者能言。

營州舍利三度放光。白色舊龜石自然折解。用為石函。

抗州舍利山間掘基。得自然石窟容舍利函。

潭州舍利江鳥迎送。

潞州舍利至彼自然泉涌。飲者病癒。

洪州舍利白項烏引路。

德州舍利至彼。躄者能行。大鳥旋塔。

鄭州舍利放光。幡向內垂。

江州舍利至彼行道日。耕人犁得一銅像。

蘭州舍利掘基地下得一石像。又小兒撥得二銅像。

慈州舍利現白雲蓋如飛仙。自然泉涌。飲者病癒。

廉州未得舍利。別得一舍利。放光佛香爐煙氣。又類蓮華黃白色。天雨寶屑。

雍州表云。仁壽二年五月十二日。京城內勝光寺大興善寺法界寺州公廨里。及城治街巷天雨銀屑。大如榆莢小如麩等。表送奉獻。仁覺寺五月十二日未時。有風從西南而來。香氣氛氳。沙門及經生道俗等並悉俱聞。當夜雨銀屑天花。芭蕉枝葉棕

【現代漢語翻譯】 現代漢語譯本 奉表奏聞。

荊州（今湖北江陵一帶）的舍利（Śarīra，佛陀或高僧火化后的遺骨）顯現出雲彩如車蓋般的景象。正在塔上時，云間飄落雨花，飛揚而不墜落。眾多鳥兒在塔周圍飛翔。

濟州（今山東濟寧一帶）的舍利原本只有一顆，到達那裡后顯現出兩顆。放出光芒照耀，聽到奇異的香氣，云間發出聲音，自然響起鐘聲以及讚頌之聲。大鳥成群地在塔下飛舞。

楚州（今江蘇淮安一帶）的舍利在舉行行道儀式時，野鹿前來聆聽，鶴在塔上飛翔。

莒州（今山東莒縣一帶）的舍利原本只有一顆，到達那裡后顯現出三顆。放出光芒映照。挖掘地基時，忽然得到一座銅塔，並且啞巴能夠說話了。

營州（今遼寧營口一帶）的舍利三次放出光芒。白色的舊龜石自然斷裂解體，用它來做石函。

抗州（應為杭州，今浙江杭州）的舍利在山間挖掘地基時，得到天然的石窟，可以容納舍利函。

潭州（今湖南長沙一帶）的舍利有江鳥前來迎接和送別。

潞州（今山西長治一帶）的舍利到達那裡后，自然涌出泉水，飲用的人疾病痊癒。

洪州（今江西南昌一帶）的舍利有白頸烏鴉引路。

德州（今山東德州一帶）的舍利到達那裡后，跛子能夠行走，大鳥圍繞著塔旋轉。

鄭州（今河南鄭州一帶）的舍利放出光芒，幡旗向內垂。

江州（今江西九江一帶）的舍利到達那裡舉行行道儀式時，耕田的人犁地得到一尊銅像。

蘭州（今甘肅蘭州一帶）的舍利挖掘地基時，在地下得到一尊石像。又有小孩撥弄得到兩尊銅像。

慈州（今四川資陽一帶）的舍利顯現出白雲如車蓋，如同飛仙一般。自然涌出泉水，飲用的人疾病痊癒。

廉州（今廣西合浦一帶）沒有得到舍利，另外得到一顆舍利。放出光芒，佛香爐里冒出煙氣，又像蓮花一樣，呈黃白色。天空降下寶貴的粉末。

雍州（今陜西西安一帶）的奏表說，仁壽二年五月十二日，京城內的勝光寺、大興善寺、法界寺、州公廨里，以及城治街巷，天空降下銀色的粉末，大的像榆莢，小的像麥麩等。上表送來奉獻。仁覺寺五月十二日未時，有風從西南方向吹來，香氣濃郁，沙門以及經生、道俗等都聽聞到了。當夜下起銀屑天花，芭蕉的枝葉棕櫚

【English Translation】 English version A memorial is respectfully submitted.

In Jingzhou (around present-day Jiangling, Hubei), the Śarīra (relics of the Buddha or eminent monks after cremation) manifested clouds resembling a chariot canopy. While on the pagoda, rain-flowers fell from the clouds, fluttering without dropping. Numerous birds soared around the pagoda.

In Jizhou (around present-day Jining, Shandong), the Śarīra was originally one, but upon arrival, it manifested as two. It emitted light and radiance, and a strange fragrance was heard. Sounds emanated from the clouds, and natural bell sounds and praises arose. Large flocks of birds flew beneath the pagoda.

In Chuzhou (around present-day Huai'an, Jiangsu), during the circumambulation ceremony, wild deer came to listen, and cranes flew on the pagoda.

In Juzhou (around present-day Ju County, Shandong), the Śarīra was originally one, but upon arrival, it manifested as three. It emitted light and radiance. While excavating the foundation, a copper pagoda was suddenly discovered, and a mute person was able to speak.

In Yingzhou (around present-day Yingkou, Liaoning), the Śarīra emitted light three times. An old white turtle stone naturally fractured and disintegrated, and it was used to make a stone reliquary.

In Kangzhou (should be Hangzhou, present-day Hangzhou, Zhejiang), while excavating the foundation in the mountains, a natural stone cave was found, capable of housing the Śarīra reliquary.

In Tanzhou (around present-day Changsha, Hunan), river birds came to greet and bid farewell to the Śarīra.

In Luzhou (around present-day Changzhi, Shanxi), after the Śarīra arrived, a natural spring gushed forth, and those who drank from it were cured of their illnesses.

In Hongzhou (around present-day Nanchang, Jiangxi), a white-necked crow led the way for the Śarīra.

In Dezhou (around present-day Dezhou, Shandong), after the Śarīra arrived, a cripple was able to walk, and large birds circled the pagoda.

In Zhengzhou (around present-day Zhengzhou, Henan), the Śarīra emitted light, and the banners drooped inward.

In Jiangzhou (around present-day Jiujiang, Jiangxi), during the circumambulation ceremony, a farmer plowing the field obtained a bronze statue.

In Lanzhou (around present-day Lanzhou, Gansu), while excavating the foundation, a stone statue was found underground. Also, children found two bronze statues.

In Cizhou (around present-day Ziyang, Sichuan), the Śarīra manifested white clouds like a chariot canopy, resembling flying immortals. A natural spring gushed forth, and those who drank from it were cured of their illnesses.

In Lianzhou (around present-day Hepu, Guangxi), a Śarīra was not obtained, but another Śarīra was found. It emitted light, and smoke emanated from the Buddhist incense burner, resembling a lotus flower, with a yellowish-white color. Precious dust rained from the sky.

The memorial from Yongzhou (around present-day Xi'an, Shaanxi) stated that on the twelfth day of the fifth month of the second year of Renshou, silver dust rained from the sky in the ShengGuang Temple, DaxingShan Temple, Fajie Temple, the state public office, and the streets and alleys of the city, some as large as elm pods and others as small as wheat bran. It was submitted as an offering. At Renjue Temple, at the hour of Wei (1-3 PM) on the twelfth day of the fifth month, a fragrant wind came from the southwest, and monks, sutra scribes, and laypeople all heard it. That night, silver dust and heavenly flowers fell, and the leaves of banana trees and palms...

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櫚莖檊上。人皆拾得。大小如前無異。

仁壽二年六月五日夜。仁壽宮所慈善寺新佛堂內靈光映現。形如缽許。從前柱繞樑栿。眾僧睹見。

仁壽二年六月五日夜。雨銀屑天花枇杷葉上及余草頭上。落地。

仁壽二年六月八日。諸州送舍利。沙門使還宮所見旨相問慰勞訖。令九日赴慈善寺為慶光齋。僧眾至寺讚誦旋繞行香欲食。空里微零復雨銀屑天花。舍人崔君德令盛奉獻。京城內勝光寺模得陜州舍利石函變現瑞像娑羅雙樹等形相者。仁壽二年五月二十三日已后。在寺日日放光連連相續。緣感即發不止晝夜。城治道俗遠來看人歸依禮拜。闐門塞路往還如市。遇斯光者照動群心悲喜發意。其城內諸寺外縣諸州以絹素模將去去者。或上輿放光。或在道映照。或至前所開明現朗。光光色別隨見不同。

仁壽二年七月十五日。京城內延興寺灌寫釋迦金銅像丈六。其夜雨寶屑銀華。香氣甚異無比。

陜州舍利。從三月十五日申時。至四月八日戌時。合一十一度見靈瑞。總有二十一事。四度放光。

光內見花樹。二度五色云。掘地得鳥。石函變異。八娑羅樹。樹下見水。一臥佛。三菩薩。一神尼。函內見鳥。三枝金華。興云成輪相。自然幡蓋。函內流出香云。再放光。

舍利在陜州城

【現代漢語翻譯】 現代漢語譯本： 櫚莖檊上（櫚樹的莖幹上）。人們都拾到了舍利。大小和之前的一樣，沒有差異。 仁壽二年六月五日夜裡。仁壽宮（隋文帝的離宮）所慈善寺（寺名）新佛堂內，靈光映現。形狀大約像缽一樣。從前柱繞到梁栿（屋樑上的橫木）。眾僧都看到了。 仁壽二年六月五日夜裡。下起了銀屑天花，落在枇杷葉上以及其他草頭上，鋪滿了地面。 仁壽二年六月八日。各州送來的舍利。沙門（出家修道的人）使者返回宮裡，皇上詢問慰勞完畢。命令九日到慈善寺做慶光齋（佛教齋會）。僧眾到達寺廟，讚頌旋繞，行香將要吃飯時。空中微微飄落，又下起了銀屑天花。舍人（官名）崔君德令人盛裝奉獻。京城內勝光寺（寺名）模仿陜州舍利石函，變現出瑞像娑羅雙樹（佛教聖樹）等形相。仁壽二年五月二十三日以後，在寺廟裡日日放光，連連不斷。因緣感應而發光，不止息，不分晝夜。京城百姓和出家道士，從遠處來看，人們歸依禮拜。寺廟門口擁擠堵塞，來來往往如同集市。遇到這光的人，照動了所有人的心，悲喜交加，發下善愿。京城內各寺廟和外縣各州，用絹素模仿舍利，拿回去的人，有的在車上放光，有的在路上映照，有的到之前所在的地方，開明顯現。光的光色各不相同，隨著所見而不同。 仁壽二年七月十五日。京城內延興寺（寺名）灌注釋迦牟尼金銅像，高一丈六尺。當天夜裡下起了寶屑銀華，香氣非常奇異，無與倫比。 陜州舍利。從三月十五日申時（下午三點到五點），到四月八日戌時（晚上七點到九點），總共十一次顯現靈瑞，總共有二十一件事。四次放光。 光內顯現花樹。兩次出現五色云。掘地得到鳥。石函變異。八棵娑羅樹。樹下顯現水。一尊臥佛。三尊菩薩。一位神尼。函內顯現鳥。三枝金華。興云形成輪相。自然形成幡蓋。函內流出香云。再次放光。 舍利在陜州城。

【English Translation】 English version: On the palm stem (the stem of the palm tree). People all picked up relics. The size was the same as before, without any difference. On the night of the fifth day of the sixth month of the second year of Renshou (referring to the Renshou era of the Sui Dynasty). In the new Buddha hall of Cishan Temple (temple name) in Renshou Palace (the detached palace of Emperor Wen of Sui), a divine light appeared. Its shape was about the size of a bowl. It went from the front pillar around the beam. All the monks saw it. On the night of the fifth day of the sixth month of the second year of Renshou. Silver flakes and celestial flowers rained down on the loquat leaves and other grass, covering the ground. On the eighth day of the sixth month of the second year of Renshou. The relics sent by the various prefectures. The Shamen (ordained monks) envoys returned to the palace, and the emperor inquired and consoled them. He ordered them to go to Cishan Temple on the ninth day to hold a Qingguang vegetarian feast (Buddhist vegetarian assembly). When the monks arrived at the temple, chanting and circumambulating, and offering incense before eating, silver flakes and celestial flowers drizzled down from the sky again. The attendant Cui Junde ordered people to offer them in grand attire. In ShengGuang Temple (temple name) in the capital city, the stone casket of the relics of Shaanzhou was imitated, manifesting auspicious images such as the twin Sala trees (sacred trees in Buddhism). After the twenty-third day of the fifth month of the second year of Renshou, the temple emitted light every day, continuously. The light was triggered by karmic connections, without stopping, day and night. The people of the capital and the Taoist priests came from afar to see it, and people took refuge and worshiped. The temple gate was crowded and blocked, with people coming and going like a market. Those who encountered this light had their hearts moved, filled with both sorrow and joy, and made vows of good deeds. The temples in the capital and the prefectures in the outer counties imitated the relics with silk, and those who took them away, some emitted light on the carriage, some reflected light on the road, and some appeared bright and clear when they arrived at the previous location. The colors of the light were different, depending on what was seen. On the fifteenth day of the seventh month of the second year of Renshou. In Yanxing Temple (temple name) in the capital city, a sixteen-foot-tall golden bronze statue of Sakyamuni was cast. That night, precious flakes and silver flowers rained down, and the fragrance was very strange and unparalleled. The relics of Shaanzhou. From Shenshi (3 PM to 5 PM) on the fifteenth day of the third month to Xushi (7 PM to 9 PM) on the eighth day of the fourth month, spiritual auspiciousness was seen a total of eleven times, with a total of twenty-one events. Light was emitted four times. Flowers and trees were seen within the light. Five-colored clouds appeared twice. A bird was obtained by digging the ground. The stone casket changed. Eight Sala trees. Water appeared under the trees. A reclining Buddha. Three Bodhisattvas. A female deity. A bird appeared inside the casket. Three golden flowers. Clouds arose and formed a wheel-like appearance. Natural banners and canopies. Fragrant clouds flowed out of the casket. Light was emitted again. The relics are in Shaanzhou City.

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。三月二十三日夜二更里。大通寺善法寺闡業寺並見光明。唯善法寺所見光。內有兩個華樹。形色分明。久而方滅。其色初赤。尋即變白。后散如水銀。滿屋之內物皆照徹。舍利在大興國寺。四月二日夜二更里。靈勝寺見光明。洞了庭前果樹及北坡草木。光照處見其形。塔基下掘地得鳥。舍利來向大興國寺。三月二十八日卯時。司馬張備共大都督侯進檢校筑基掘地已深五尺。有閿鄉縣玉山鄉民杜化云。钁下忽出一鳥。青黃色大如鶉。馴行塔內安然自處。執之不恐。未及奉送其鳥致死。今營福事。于舍利塔內獲非常之鳥。既以出處為異。謂合嘉祥。今別畫鳥形。謹附聞奏。五色云再見。三月十五日申時。舍利到陜州城南三里澗。即有五色云。從東南郁起。俄爾總成一蓋。即變如紫羅色。舍利入城方始散滅。當時道俗並見。至二十八日未時。在大興國寺。復有五色云。從西北東南二處而來。舍利塔上相合。共成一段。時有文林郎韋范大都督楊旻及官民等。並同觀矚。其云少時即散者也。兩度出聲。舍利在州。三月二十三日夜。從寶座出聲。如人間打靜聲。至三乃止。后在大興國寺。四月五日酉時。復出一聲大於前者。道俗並聞。石函內外四面見佛菩薩神尼娑羅樹光明等。四月七日巳時。欲遣使人送放光等四種瑞表。未發之

間。司馬張備共崤縣令鄭干意閿鄉縣丞趙懷坦大都督侯進當作人民侯謙等。至舍利塔基內石函所檢校。同見函外東面石文亂起。其張備等怪異。更向北面虔意以衫袖拂拭隨手。向上即見娑羅樹一雙。東西相對枝葉宛具。作深青色。俄頃道俗奔集。復于西面外。以水澆洗。即見兩樹葉有五色。次南面外復有兩樹。枝條稍直。其葉色黃白。次東面外復有兩樹。色青葉長。其四面樹下並有水文。於此兩樹之間。使人文林郎韋范初見一鳥仰臥。司馬張備次後看時。其鳥已立。鳥前有金華三枝。鳥形大小毛色與前掘地得者不異。其鳥須臾向西南行。至佛下停住函內。西南近角復有一菩薩。坐華臺上面向東。有一立尼面向菩薩合掌。相去二寸。西面內復有二菩薩並立。一金色面向南。一銀色面向北。相去可有三寸。西唇上有一臥佛。側身頭向北面向西。其三菩薩于石函內並放紅紫光。高一尺許。從已至未形狀不移。圖畫已后色漸微滅。道俗觀者其數不少。此函本是青石色基黑闇。見瑞之時變為明白。表裡瑩徹週迴四面。俱遣人坐並相照見無所翳障。其函內外四面。總見一佛三菩薩一尼一鳥三枝華八株樹。今別畫圖狀。謹附聞奏。

下時四方云起變成輪相。復有自然幡蓋。及塔上香云二度光見。

四月八日午時欲下舍利

【現代漢語翻譯】 現代漢語譯本： 期間，司馬張備與崤縣縣令鄭干、閿鄉縣丞趙懷坦、大都督侯進、人民侯謙等人，一同到舍利塔基內的石函處進行檢查。他們共同看到石函外東面的石文雜亂無章。張備等人對此感到奇怪。於是轉向北面，虔誠地用衣袖拂拭石面，隨即向上看去，便看見兩棵娑羅樹（Sal tree，一種樹），東西相對，枝葉完整，呈現深青色。不久，僧人和俗人紛紛聚集而來。又在西面外，用水澆洗石面，立刻看見兩棵樹的葉子呈現五種顏色。接著在南面外，又有兩棵樹，枝條稍微挺直，樹葉顏色呈黃白色。然後在東面外，又有兩棵樹，顏色青綠，葉子細長。這四面的樹下都有水紋。在這兩棵樹之間，人文林郎韋范最初看見一隻鳥仰臥著。司馬張備隨後觀看時，那隻鳥已經站立起來。鳥的前面有三枝金色的花。鳥的形狀大小和毛色與之前從地下挖出的那隻鳥沒有區別。這隻鳥一會兒向西南方向飛去，到佛像下方停住。石函內西南角的附近，又有一尊菩薩（Bodhisattva，佛教中發願要普度眾生的修行者）坐在蓮花臺上，面朝東。有一位站立的比丘尼（Bhikkhuni，佛教中的女性出家者）面向菩薩合掌，相距二寸。西面內又有兩尊菩薩並排站立，一尊金色，面朝南；一尊銀色，面朝北，相距大約三寸。西唇上方有一尊臥佛（Sleeping Buddha），側身，頭朝北，面朝西。這三尊菩薩在石函內都放出紅紫色的光芒，高約一尺，從巳時到未時，形狀沒有改變。圖畫完成後，顏色逐漸消退。觀看的僧人和俗人數量不少。這個石函原本是青石色，基座黑暗，顯現祥瑞的時候，變得明亮，表裡晶瑩剔透，周圍四面，都讓人可以坐著互相照見，沒有任何遮蔽。石函內外四面，總共看見一佛、三菩薩、一尼、一鳥、三枝花、八株樹。現在另外畫圖記錄下來，謹此附上奏聞。

降臨之時，四方雲彩升起，變成輪相。又有自然形成的幡蓋，以及塔上香云兩次顯現光芒。

四月八日午時，想要降下舍利（Śarīra，佛陀或高僧火化后的遺物）。

【English Translation】 English version: During this time, Sima Zhang Bei, along with Zheng Gan, the magistrate of Xiaoxian County, Zhao Huaitan, the deputy magistrate of Wenxiang County, Grand Commandant Hou Jin, Marquis Hou Qian, and others, went to inspect the stone casket inside the base of the Stupa (a dome-shaped structure erected as a Buddhist shrine). Together, they saw that the stone inscriptions on the eastern side of the casket were disordered. Zhang Bei and the others found this strange. So they turned to the northern side and reverently wiped the stone surface with their sleeves. Immediately upon looking up, they saw two Sal trees (Śāla tree, a type of tree), facing each other east and west, with complete branches and leaves, appearing in a deep cyan color. Soon, monks and laypeople gathered. Then, on the western side, they poured water on the stone surface and immediately saw that the leaves of the two trees displayed five colors. Next, on the southern side, there were two more trees, with slightly straighter branches, and the color of the leaves was yellowish-white. Then, on the eastern side, there were two more trees, with green color and long leaves. There were water patterns beneath the trees on all four sides. Between these two trees, the scholar Wei Fan initially saw a bird lying on its back. When Sima Zhang Bei looked at it afterward, the bird had already stood up. In front of the bird were three golden flowers. The shape, size, and color of the bird's feathers were no different from the bird previously unearthed. This bird flew southwest for a moment and stopped below the Buddha image. Near the southwest corner inside the casket, there was also a Bodhisattva (Bodhisattva, in Buddhism, one who has taken a vow to help all beings be free from suffering) sitting on a lotus platform, facing east. There was a standing Bhikkhuni (Bhikkhuni, a female monastic in Buddhism) facing the Bodhisattva with her palms together, about two inches apart. Inside the western side, there were two Bodhisattvas standing side by side, one golden, facing south; one silver, facing north, about three inches apart. Above the western lip was a Sleeping Buddha (Sleeping Buddha), lying on its side, head facing north, face facing west. These three Bodhisattvas all emitted red-purple light inside the stone casket, about one foot high, and the shape did not change from the time of the Si hour to the Wei hour. After the drawing was completed, the color gradually faded. The number of monks and laypeople who watched was considerable. This casket was originally made of bluish-gray stone, and the base was dark. When the auspicious signs appeared, it became bright, crystal clear inside and out, and all four sides allowed people to sit and see each other without any obstruction. On all four sides inside and outside the casket, a total of one Buddha, three Bodhisattvas, one nun, one bird, three flowers, and eight trees were seen. Now, a separate drawing has been made to record the details, and this is respectfully submitted for your information.

At the time of descent, clouds rose from all directions and transformed into wheel-like formations. There were also naturally formed banners and canopies, and fragrant clouds on the pagoda appeared twice with light.

On the eighth day of the fourth month, at noon, it was desired to descend the Śarīra (Śarīra, relics of the Buddha or other high monks after cremation).

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。於時道俗悲號。四方忽然一時云起。如煙如霧。漸次向上至於日所。即繞日變成一暈。猶如車輪。內別有白雲團圓翳日。日光漸即微闇如小盞許。在輪外周匝。次第以云爲輻。其輪及輻並作紅紫色。至下舍利訖。其雲散滅日光還即明凈。復于塔院西北墻外。大有自然幡蓋。亦有見幡蓋圍繞舍利者。當時謂有人捉幡供養。至下舍利訖其幡蓋等忽即不見。於時道俗見者不少。至戌時司馬張備等。見塔上有青雲氣從塔內而出。其云甚香。即喚使人文林郎韋范大興寺潧曇暢入里就看。備共韋范等並見流光向西北東南二處流行。須臾即滅。

廣弘明集卷第十七 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十八

大唐西明寺沙門釋道宣撰

法義篇第四之一

夫法者何耶。所謂憑準修行。清神洗惑而為趣也。義者何耶。所謂深有所以千聖不改其儀。萬邪莫回其致者也。俗法五常。仁義禮智信也。百王不易其典。眾賢贊翼而不墜者也。道法兩諦。謂真俗也。諸佛之所由生。群有因之而超悟者也。然則俗保五常。淪惑綿亙。道資兩諦。勝智增明。故真俗為出道之階基。正法為入空之軌躅者也。故論云。非俗無以通真。非真無以遣俗。又云。諸佛說法常依二諦。斯則大略之成教

【現代漢語翻譯】 現代漢語譯本：當時，僧人和俗人都悲傷地哭泣。四面八方忽然同時升起雲霧，像煙又像霧。漸漸向上升騰，直到太陽所在的位置。隨即環繞太陽變成一個光暈，就像車輪一樣。光暈內部另有一團白雲，遮蔽著太陽。日光漸漸變得微弱昏暗，像一個小杯子那麼大，在光暈外圍環繞。雲彩次第排列，像是車輪的輻條。整個光暈和輻條都呈現紅紫色。等到安放舍利（Śarīra，佛陀或高僧火化后的遺物）完畢，雲霧消散，陽光立刻恢復明亮。又在塔院西北墻外，出現了很多天然形成的幡蓋。也有人看見幡蓋圍繞著舍利。當時人們以為是有人拿著幡蓋供養。等到安放舍利完畢，那些幡蓋等忽然就不見了。當時看見這些景象的僧人和俗人不在少數。到了戌時（晚上七點到九點），司馬張備等人看見塔上有青色的雲氣從塔內冒出來。那雲氣非常香。隨即叫使人文林郎韋范、大興寺的潧曇暢進入裡邊檢視。張備和韋范等人都看見一道光芒向西北和東南兩個方向流動，一會兒就消失了。 現代漢語譯本： 《廣弘明集》卷第十七 《大正藏》第 52 冊 No. 2103 《廣弘明集》 現代漢語譯本： 《廣弘明集》卷第十八 大唐西明寺沙門釋道宣 撰 法義篇 第四之一

所謂『法』是什麼呢？就是憑藉它來修行，使精神清明，洗滌迷惑，並以此為目標。所謂『義』是什麼呢？就是深刻地具有某種道理，即使經過千位聖人也不會改變它的法則，即使有萬種邪說也不能改變它的本質。世俗的『法』是五常，即仁、義、禮、智、信。即使經過百代君王也不會改變它的準則，眾多賢人讚揚輔佐也不會使它衰落。佛道的『法』是兩諦，即真諦和俗諦。諸佛都是由此而生，眾生也因此而超越領悟。既然如此，世俗保持五常，就會在迷惑中不斷沉淪；佛道憑藉兩諦，就能使殊勝的智慧增長明亮。所以，真諦和俗諦是通往出世之道的階梯，正法是進入空性的軌道。所以，《論》中說：『沒有俗諦，就無法通達真諦；沒有真諦，就無法去除俗諦。』又說：『諸佛說法，常常依據二諦。』這就是大致上成就教化的根本。

【English Translation】 English version: At that time, both monks and laypeople wept sorrowfully. Suddenly, clouds arose simultaneously from all directions, like smoke and mist. They gradually ascended towards the sun. Immediately, they encircled the sun, forming a halo like a wheel. Inside the halo, there was another round white cloud obscuring the sun. The sunlight gradually became faint and dim, about the size of a small cup, surrounding the outer edge of the halo. The clouds were arranged in order, like the spokes of a wheel. The entire halo and spokes were purplish-red. After the Śarīra (relics of the Buddha or eminent monks after cremation) were placed, the clouds dispersed, and the sunlight immediately returned to brightness. Furthermore, outside the northwest wall of the pagoda courtyard, many naturally formed banners and canopies appeared. Some also saw banners and canopies surrounding the Śarīra. At that time, people thought that someone was holding banners as an offering. After the Śarīra were placed, those banners and canopies suddenly disappeared. There were many monks and laypeople who witnessed these scenes at that time. At the hour of Xu (7 PM to 9 PM), Sima Zhang Bei and others saw a blue cloud rising from inside the pagoda. The cloud was very fragrant. They immediately called the envoy Wenlin Lang Wei Fan and Zhentan Chang of Daxing Temple to go inside and investigate. Zhang Bei and Wei Fan and others all saw a stream of light flowing towards the northwest and southeast directions, and it disappeared shortly after. English version: Guang Hong Ming Ji, Volume 17 Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji English version: Guang Hong Ming Ji, Volume 18 Compiled by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 4.1: On the Meaning of Dharma

What is 'Dharma'? It is that which we rely on to cultivate, to purify the spirit, to wash away delusion, and to take this as our goal. What is 'Meaning'? It is that which profoundly possesses a certain principle, such that even after thousands of sages, its laws will not change, and even with ten thousand heresies, its essence cannot be reversed. The secular 'Dharma' consists of the Five Constants: benevolence, righteousness, propriety, wisdom, and trustworthiness. Even after hundreds of kings, its principles will not change, and numerous virtuous people will praise and assist it without letting it decline. The Buddhist 'Dharma' consists of the Two Truths: the conventional truth and the ultimate truth. All Buddhas are born from this, and sentient beings also transcend and awaken because of it. Since this is the case, if the secular world maintains the Five Constants, it will continuously sink into delusion; if the Buddhist path relies on the Two Truths, it can increase and brighten transcendent wisdom. Therefore, the conventional truth and the ultimate truth are the steps to the path of liberation, and the Right Dharma is the track to enter emptiness. Therefore, the Treatise says: 'Without the conventional truth, there is no way to reach the ultimate truth; without the ultimate truth, there is no way to remove the conventional truth.' It also says: 'When the Buddhas preach the Dharma, they always rely on the Two Truths.' This is the fundamental basis for accomplishing the teachings in general.

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也。至於大小半滿之流。三篋八藏之典。明心塵之顯晦。曉業報之殊途。通慧解以鏡象心。了世相以光神照也。若斯以敘謂之法義也。至於如說修行。思擇靈府者。則四依法正。創究識于倒情。八直明道。策凈心於妄境。三學開其玄府。一貫統其真源。漸染基構當自得其涯也。但以幽關難啟。匠石易迷。匪藉言方。莫由升附。所以自古道俗同而問津。疏瀹精靈。陶練心術。或著論而導其解。或談述而寫其懷。因言而顯聖心。寄跡而揚玄理者也。昔梁已敘其致。今唐更廣其塵。各有其志。明代代斯言之不絕也。梁代集弘明法義總錄晉孫綽喻道論羅君章更生論鄭道子神不滅論釋慧遠報應論釋慧遠三報論釋僧順折三破論梁高祖神明成佛義蕭琛難神滅論曹思文難神滅論梁高祖答臣神不滅敕釋法雲與朝貴書習鑿齒與釋公書唐廣弘明集法義篇總錄序歷代賢明釋諸疑惑義晉戴安公釋疑論晉戴安公與遠法師書(並答)周道祖難釋疑論戴重與遠法師書戴答周居士難論(並答)遠法師與戴書(並答)何承天報應問(劉少府答)宋謝靈運與諸道人辯宗論(並書)後秦主姚興與安成侯書述佛義通三世等論(並羅什法師答)姚嵩表問諸義(並興答等)唐沙門釋惠凈折疑論(並釋法琳述)齊竟陵王與隱士劉虬書(三首)齊沈約內典序齊沈約為皇太子

【現代漢語翻譯】 也。至於大小半滿之流，三篋八藏（佛教經典的總稱）之典，闡明心性之顯現與隱晦，曉喻業報之不同路徑，通過智慧的理解來映照內心，通過對世間萬相的瞭解來用光明照亮精神。像這樣敘述的就是法義。至於如法修行，思考選擇精神住所的人，那麼四依法（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）是正確的。最初在顛倒的情感中探究認識，八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）能夠明確道路，用清凈的心來駕馭虛妄的境界。通過戒、定、慧三學來開啟玄妙的門戶，用一貫的道理來統攝真實的本源。逐漸薰染，奠定基礎，自然能夠得到它的邊際。但是因為幽深的關隘難以開啟，高明的工匠也容易迷惑，如果不憑藉言語的引導，就沒有辦法攀升上去。所以自古以來，出家和在家的人都共同探求真理，疏通精神，鍛鍊心性，或者著書立說來引導人們理解，或者通過談論來表達自己的心懷，通過言語來顯現聖人的心意，寄託於事跡來宣揚玄妙的道理。過去梁朝已經敘述過這些道理，現在唐朝更加廣泛地闡述這些道理，各自有各自的志向，表明世世代代這種言論都不會斷絕。梁代編纂了《弘明法義總錄》，收錄了晉朝孫綽的《喻道論》，羅君章的《更生論》，鄭道子的《神不滅論》，釋慧遠的《報應論》，釋慧遠的《三報論》，釋僧順的《折三破論》，梁高祖的《神明成佛義》，蕭琛的《難神滅論》，曹思文的《難神滅論》，梁高祖答覆臣子的《神不滅敕》，釋法雲與朝廷權貴的書信，習鑿齒與釋道安的書信。唐朝編纂了《廣弘明集法義篇總錄序》，收錄了歷代賢明人士解釋各種疑惑的義理，晉朝戴安公的《釋疑論》，晉朝戴安公與慧遠法師的書信（以及慧遠的答覆），周道祖的《難釋疑論》，戴颙與慧遠法師的書信，戴颙答覆周居士的辯難（以及周居士的答覆），慧遠法師與戴颙的書信（以及戴颙的答覆），何承天的《報應問》（劉少府的答覆），宋朝謝靈運與各位道人的《辯宗論》（以及書信），後秦主姚興與安成侯的書信，闡述佛義，貫通三世等理論（以及鳩摩羅什法師的答覆），姚嵩上表詢問各種義理（以及姚興的答覆等），唐朝沙門釋惠凈的《折疑論》（以及釋法琳的闡述），齊竟陵王與隱士劉虬的書信（三首），齊沈約的《內典序》，齊沈約為皇太子撰寫......

【English Translation】 Also, regarding the streams of large, small, half, and full, the canons of the Three Baskets (Tripitaka) and Eight Collections (of Buddhist scriptures), clarifying the manifestation and obscurity of the mind's dust, explaining the different paths of karmic retribution, using wisdom and understanding to mirror the mind, and using the understanding of the world's phenomena to illuminate the spirit with light. Such a narrative is called the Dharma meaning. As for those who practice according to the Dharma and contemplate the spiritual abode, then the Four Reliances (relying on the Dharma, not the person; relying on the meaning, not the words; relying on wisdom, not consciousness; relying on definitive meaning, not provisional meaning) are correct. Initially exploring knowledge in inverted emotions, the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) can clarify the path, and using a pure mind to control the illusory realm. Opening the mysterious gate through the Three Learnings (precepts, concentration, and wisdom), and unifying the true source with a consistent principle. Gradually influencing and laying the foundation, one will naturally obtain its boundary. However, because the deep pass is difficult to open, and even skilled craftsmen are easily confused, without the guidance of words, there is no way to ascend. Therefore, since ancient times, both monastics and laypeople have jointly sought the truth, cleared the spirit, and cultivated the mind, either writing treatises to guide understanding, or expressing their feelings through discussions, revealing the minds of the saints through words, and promoting profound principles through deeds. In the past, the Liang Dynasty had already narrated these principles, and now the Tang Dynasty is further elaborating on these principles, each with its own aspirations, indicating that such discourses will not be cut off for generations. The Liang Dynasty compiled the 'Comprehensive Record of弘明法義(Enlightening and Clarifying the Dharma Meaning)', which included Sun Chuo's '喻道論(Metaphor for the Path)' of the Jin Dynasty, Luo Junzhang's '更生論(Rebirth Theory)', Zheng Daozi's '神不滅論(Immortality of the Spirit Theory)', Shi Huiyuan's '報應論(Retribution Theory)', Shi Huiyuan's '三報論(Three Retributions Theory)', Shi Sengshun's '折三破論(Refuting the Three Destructions Theory)', Emperor Gaozu of Liang's '神明成佛義(Meaning of Spiritual Enlightenment Becoming Buddha)', Xiao Chen's '難神滅論(Refuting the Annihilation of the Spirit Theory)', Cao Siwen's '難神滅論(Refuting the Annihilation of the Spirit Theory)', Emperor Gaozu of Liang's imperial edict answering his ministers on the '神不滅敕(Immortality of the Spirit)', Shi Fayun's letters to court officials, and Xi Zuochi's letters to Shi Dao'an. The Tang Dynasty compiled the 'Preface to the General Record of the Dharma Meaning Chapter of the 廣弘明集(Extensive Collection for弘明(Enlightening))', which included the principles of explaining various doubts by wise men of past dynasties, Dai Angong's '釋疑論(Explanation of Doubts)' of the Jin Dynasty, Dai Angong's letters to Dharma Master Huiyuan (and Huiyuan's replies), Zhou Daozu's '難釋疑論(Refuting the Explanation of Doubts)', Dai Yong's letters to Dharma Master Huiyuan, Dai Yong's replies to Layman Zhou's debates (and Zhou's replies), Dharma Master Huiyuan's letters to Dai Yong (and Dai Yong's replies), He Chengtian's '報應問(Questions on Retribution)' (Liu Shaofu's replies), Xie Lingyun's '辯宗論(Debate on Sects)' (and letters) with various Daoists of the Song Dynasty, Yao Xing's letters to Marquis Ancheng, explaining Buddhist meanings, connecting the Three Times, and other theories (and Kumarajiva's replies), Yao Song's memorial asking about various meanings (and Yao Xing's replies, etc.), Shramana Shi Huijing's '折疑論(Refuting Doubts)' (and Shi Falin's explanation), Prince Jingling of Qi's letters to recluse Liu Qiu (three letters), Shen Yue's '內典序(Preface to the Inner Canon)' of Qi, Shen Yue wrote for the Crown Prince......

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解講疏齊沈約為竟陵王發講疏(並頌)齊沈約為竟陵王解講疏(二首)梁太子綱請帝講(並答往返六首)梁陸雲述御講金字波若序梁蕭子顯敘講波若義皇大子謝講竟啟(並答)梁太子綱上大法頌(並表答)晉安王上太子玄圃講頌(並啟答)梁武帝涅槃經疏序梁湘東王法寶聯壁序梁簡文成實論序梁元帝內典碑銘集林序唐沙門釋玄則禪林妙記集序(二首)唐司元大夫李儼法苑珠琳序梁昭明太子答請講書(並啟答三首)昭明謝敕賚木棲如意啟昭明立二諦義(並道俗二十二人難及解)昭明立法身義(並僧六人往反問答)昭明謝敕看講解二啟昭明謝敕賚涅槃經疏講啟昭明謝敕賚大集經講疏啟梁晉安王與廣信侯書(並答)齊沈約立佛法義論(五首)齊沈約難范縝神滅論陳沙門真觀因緣無性論(並朱世卿自然論)魏收北齊三部一切經愿文王褒周藏經愿文隋煬帝寶臺經藏愿文唐太宗三藏聖教序(並表請謝答)今上述三藏聖教序(並謝答)唐褚亮述注般若經序唐柳宣與翻經大德書(並答)

廣弘明集法義篇第四之初釋疑論　晉處士戴安公與遠法師書　戴安難釋疑論　周居士道祖(並答)　重與遠法師書　戴安(並答)報應問　何承天(劉少府答)辯宗論(並問答往返)　宋侍中謝靈運述佛法諸深義　秦主姚興(並答)折疑論　唐沙

【現代漢語翻譯】 解講疏：齊朝沈約替竟陵王撰寫的講解疏文（附帶頌文）。 齊朝沈約替竟陵王撰寫的講解疏文（共兩首）。 梁太子蕭綱請求皇帝講經（附帶往來書信六首）。 梁朝陸雲撰寫的御講金字般若經序。 梁朝蕭子顯撰寫的講解般若經義序。 皇太子蕭綱感謝講經完畢的啟文（附帶答覆）。 梁太子蕭綱呈上的大法頌（附帶表文和答覆）。 晉安王呈上的太子玄圃講頌（附帶啟文和答覆）。 梁武帝撰寫的《涅槃經疏》序。 梁湘東王撰寫的《法寶聯壁》序。 梁簡文帝撰寫的《成實論》序。 梁元帝撰寫的《內典碑銘集林》序。 唐朝沙門釋玄則撰寫的《禪林妙記集》序（共兩首）。 唐朝司元大夫李儼撰寫的《法苑珠琳》序。 梁昭明太子答覆請求講經的書信（附帶啟文和答覆，共三首）。 昭明太子感謝皇帝賞賜木棲如意的啟文。 昭明太子闡述二諦義（附帶道俗二十二人的提問和解答）。 昭明太子闡述法身義（附帶僧人六人的往返問答）。 昭明太子感謝皇帝允許觀看講解的兩個啟文。 昭明太子感謝皇帝賞賜《涅槃經疏》講解的啟文。 昭明太子感謝皇帝賞賜《大集經》講解疏文的啟文。 梁晉安王與廣信侯的書信（附帶答覆）。 齊朝沈約闡述佛法義論（共五首）。 齊朝沈約駁斥范縝的《神滅論》。 陳朝沙門真觀的《因緣無性論》（附帶朱世卿的《自然論》）。 魏收撰寫的《北齊三部一切經愿文》。 王褒撰寫的《周藏經愿文》。 隋煬帝撰寫的《寶臺經藏愿文》。 唐太宗撰寫的《三藏聖教序》（附帶表文、請求和答覆）。 今上述《三藏聖教序》（附帶感謝和答覆）。 唐朝褚亮撰寫的《注般若經序》。 唐朝柳宣與翻譯佛經的大德的書信（附帶答覆）。

《廣弘明集·法義篇》第四之初釋疑論：晉朝處士戴安公與遠法師的書信。 戴安駁斥《釋疑論》。 周朝居士道祖（附帶答覆）。 再次與遠法師的書信。 戴安（附帶答覆）。 報應問：何承天（劉少府答覆）。 辯宗論（附帶問答往返）。 宋朝侍中謝靈運闡述佛法諸深義。 秦主姚興（附帶答覆）。 折疑論：唐朝沙門。

【English Translation】 Explanation of Lectures: Shen Yue of the Qi Dynasty wrote explanatory notes for the lectures for Prince Jingling (with a eulogy). Shen Yue of the Qi Dynasty wrote explanatory notes for the lectures for Prince Jingling (two pieces in total). Crown Prince Xiao Gang of the Liang Dynasty requested the emperor to lecture on the scriptures (with six letters back and forth). Lu Yun of the Liang Dynasty wrote the preface to the Imperial Lecture on the Golden Script Prajna Sutra. Xiao Zixian of the Liang Dynasty wrote the preface to the explanation of the meaning of the Prajna Sutra. Crown Prince Xiao Gang thanked for the completion of the lecture (with a reply). Crown Prince Xiao Gang of the Liang Dynasty presented the Great Dharma Eulogy (with a memorial and reply). Prince of Jin'an presented the Eulogy on the Crown Prince's Lecture at Xuanpu (with a memorial and reply). Emperor Wu of Liang wrote the preface to the Commentary on the Nirvana Sutra. Prince of Xiangdong of the Liang Dynasty wrote the preface to 'The Jade Wall of Dharma Treasures'. Emperor Jianwen of the Liang Dynasty wrote the preface to the 'Treatise on the Establishment of Truth'. Emperor Yuan of the Liang Dynasty wrote the preface to the 'Collection of Inscriptions on Buddhist Scriptures'. The Tang Dynasty monk Shi Xuanze wrote the preface to the 'Collection of Wonderful Records of the Chan Forest' (two pieces in total). Li Yan, the Director of the Department of Finance of the Tang Dynasty, wrote the preface to 'The Pearl Forest of the Dharma Garden'. Crown Prince Zhaoming of the Liang Dynasty replied to the letter requesting a lecture (with a memorial and reply, three pieces in total). Crown Prince Zhaoming thanked the emperor for bestowing the wooden-perch Ruyi Scepter. Crown Prince Zhaoming expounded the meaning of the Two Truths (with questions and answers from twenty-two people, both monks and laymen). Crown Prince Zhaoming expounded the meaning of the Dharmakaya (with back-and-forth questions and answers from six monks). Crown Prince Zhaoming thanked the emperor for allowing him to watch the lectures in two memorials. Crown Prince Zhaoming thanked the emperor for bestowing the commentary on the Nirvana Sutra in a memorial. Crown Prince Zhaoming thanked the emperor for bestowing the commentary on the Great Collection Sutra in a memorial. Letter from the Prince of Jin'an of the Liang Dynasty to the Marquis of Guangxin (with a reply). Shen Yue of the Qi Dynasty expounded the Buddhist Dharma Theory (five pieces in total). Shen Yue of the Qi Dynasty refuted Fan Zhen's 'Theory of the Extinction of the Soul'. The 'Theory of the Non-substantiality of Conditions' by the monk Zhenguan of the Chen Dynasty (with Zhu Shiqing's 'Theory of Nature'). Wei Shou wrote the 'Vow for the Complete Collection of the Three Parts of the Northern Qi Dynasty'. Wang Bao wrote the 'Vow for the Zhou Dynasty Collection of Scriptures'. Emperor Yang of the Sui Dynasty wrote the 'Vow for the Scripture Collection of the Treasure Terrace'. Emperor Taizong of the Tang Dynasty wrote the 'Preface to the Sacred Teachings of the Three Treasures' (with a memorial, request, and reply). The aforementioned 'Preface to the Sacred Teachings of the Three Treasures' (with thanks and reply). Chu Liang of the Tang Dynasty wrote the 'Preface to the Annotated Prajna Sutra'. Liu Xuan of the Tang Dynasty wrote a letter to the virtuous monks who translated the Buddhist scriptures (with a reply).

Guang Hongming Collection, Chapter 4 on Dharma Meaning: Initial Discussion on Doubts: Letter from Dai Angong, a recluse of the Jin Dynasty, to Dharma Master Yuan. Dai An refutes the 'Discussion on Resolving Doubts'. Layman Daozu of the Zhou Dynasty (with a reply). Another letter to Dharma Master Yuan. Dai An (with a reply). Questions on Retribution: He Chengtian (answered by Liu Shaofu). Discussion on Distinguishing Schools (with back-and-forth questions and answers). Xie Lingyun, a court attendant of the Song Dynasty, expounded the profound meanings of the Buddhist Dharma. Yao Xing, the ruler of Qin (with a reply). Discussion on Refuting Doubts: Tang Dynasty monk.

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門慧凈(並述)

釋疑論

晉戴安

安處子問于玄明先生曰。蓋聞積善之家必有餘慶。積不善之家必有餘殃。又曰。天道無親常與善人。斯乃聖達之格言。萬代之宏標也。此則行成於己身。福流於後世。惡顯於事業。獲罪乎幽冥。然聖人為善。理無不盡理盡善積。宜歷代皆不移。行無一善惡惡相承。亦當百世俱闇。是善有常門。惡有定族。後世修行復可益哉。又有束脩履道。言行無傷。而天罰人楚百羅備纓。任性恣情肆行暴虐。生保榮貴子孫繁熾。推此而論。積善之報竟何在乎。夫五情六慾人心所常有。斧藻防閑外事之至苦。茍人鬼無尤于趣舍。何不順其所甘而強其苦哉。請釋所疑以祛其惑。先生曰。善哉子之問也。史遷有言。天之報施善人何如哉。荀悅亦云。飾變詐而為奸宄者。自足乎一世之間。守道順理者。不免飢寒之患。二生疑之於前而未能辨。吾子惑之於后。不亦宜乎。請試言之。夫人資二儀之性以生。稟五常之氣以育。性有修短之期。故有彭殤之殊。氣有精粗之異。亦有賢愚之別。此自然之定理不可移者也。是以堯舜大聖朱均是育。瞽叟下愚誕生有舜。顏回大賢早夭絕嗣。商臣極惡令胤克昌。夷叔至仁餓死窮山。盜跖肆虐富樂自終。比干忠正斃不旋踵。張湯酷吏七世珥貂。凡此比類不可

【現代漢語翻譯】 現代漢語譯本 門慧凈(並述)

釋疑論

晉 戴安

安處士問玄明先生道：『我聽說積累善行的人家必定有剩餘的福慶，積累惡行的人家必定有剩餘的災殃。又說，天道沒有偏私，總是與善良的人同在。這都是聖人通達的格言，萬代的宏偉目標啊。這樣說來，善行成就於自身，福澤流傳於後世；罪惡顯現在事業上，在幽冥之中獲罪。然而聖人行善，道理上應該沒有不盡善盡美的，善的積累應該歷代都不會改變；行為沒有一絲善，惡行相互繼承，也應當百世都處於黑暗之中。這樣豈不是善有固定的門路，惡有既定的家族？後世的修行又有什麼益處呢？又有那些遵守法度，行為沒有過失的人，卻遭受上天的懲罰和人們的責難，各種災禍接連不斷；而那些任性放縱，肆意施行暴虐的人，卻一生保持榮華富貴，子孫繁盛昌熾。由此推論，積累善行的報應究竟在哪裡呢？人的五種情感和六種慾望，是人心中常有的。用斧子修剪，加以防範和約束，是外在事務中最痛苦的事情。如果人們做事的取捨沒有鬼神的責怪，為什麼不順從自己所喜好的，而勉強去做自己所厭惡的呢？請您解釋我的疑惑，以消除我的迷惑。』 先生回答說：『你問得好啊！司馬遷說過，上天報答善人是怎麼樣的呢？荀悅也說，用虛飾和欺詐來做奸邪的事情的人，能夠滿足於一時；遵守道義順應天理的人，卻免不了飢寒的憂患。他們二人在前代就對此感到疑惑而不能辨明，你現在在後世對此感到迷惑，不也是很正常的嗎？請讓我試著說說。人稟賦天地陰陽二氣的本性而生，承受五常之氣而成長。人的本性有長短的期限，所以有長壽和夭折的差別；氣有精細和粗濁的不同，所以也有賢能和愚笨的區別。這是自然而然的定理，是不可改變的。因此，堯舜這樣的大聖人，他們的兒子朱均卻不成器；瞽叟這樣愚蠢的人，卻生出了舜這樣的聖人；顏回這樣的大賢人，卻早早夭折沒有後代；商臣這樣極其邪惡的人，他的後代卻能夠昌盛。伯夷叔齊這樣至仁的人，卻餓死在窮山之中；盜跖這樣肆意作惡的人，卻富裕快樂地終老；比干這樣忠正的人，卻被殺害而不能轉身；張湯這樣殘酷的官吏，他的家族卻七代都佩戴著顯貴的貂蟬。凡是這樣的例子，不可勝數。』

【English Translation】 English version Men Huijing (and narrated)

Treatise on Resolving Doubts

Jin Dynasty Dai An

Scholar An asked Master Xuanming, 'I have heard that families who accumulate good deeds will surely have surplus blessings, and families who accumulate evil deeds will surely have surplus disasters. It is also said that the way of Heaven is impartial and always with good people. These are the wise sayings of sages, the grand goals for all generations. In this case, good deeds are accomplished in oneself, and blessings flow to future generations; evil deeds are manifested in one's actions, and one incurs guilt in the netherworld. However, when sages do good, in principle, there should be nothing that is not perfectly good, and the accumulation of good should not change through generations; if actions have no trace of good and evil deeds are inherited, then all generations should be in darkness. Wouldn't this mean that good has a fixed path and evil has a predetermined lineage? What benefit is there in later generations cultivating themselves? Furthermore, there are those who adhere to the law and whose actions are without fault, yet they suffer the punishment of Heaven and the reproaches of people, with all kinds of disasters befalling them; while those who are willful and unrestrained, wantonly practicing tyranny, maintain wealth and honor throughout their lives, and their descendants flourish. Based on this, where exactly is the retribution for accumulating good deeds? The five emotions and six desires are common in people's hearts. To prune and restrain them is the most painful of external affairs. If there is no blame from ghosts and spirits in one's choices, why not follow what one likes and force oneself to do what one dislikes? Please explain my doubts to dispel my confusion.' The Master replied, 'Your question is excellent! Sima Qian said, what is Heaven's reward for good people like? Xun Yue also said that those who use deception and fraud to commit treacherous acts can satisfy themselves for a time, while those who uphold the Way and follow reason cannot avoid the suffering of hunger and cold. The two of them doubted this in the past and could not discern it, and you are now confused by it in later generations, is it not fitting? Let me try to explain. People are born with the nature of the two energies of Heaven and Earth, and nurtured by the five constant virtues. Human nature has a period of length and shortness, so there are differences between longevity and premature death; the energy has differences in refinement and coarseness, so there are also differences between the wise and the foolish. This is a natural and unchangeable principle. Therefore, Yao and Shun, such great sages, had unworthy sons like Zhu Jun; the foolish man Gusou gave birth to a sage like Shun; the great virtuous man Yan Hui died young without descendants; the extremely evil man Shang Chen had descendants who were able to prosper. Yi and Shuqi, such supremely benevolent men, starved to death in remote mountains; the wanton and evil Zhi lived out his life in wealth and happiness; the loyal and upright Bigan was killed without even turning around; the cruel official Zhang Tang's family wore the noble sable hat for seven generations. All such examples are countless.'

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稱言。驗之聖賢既如彼。求之常人又如此。故知賢愚善惡修短窮達。各有分命。非積行之所致也。夫以天地之玄遠。陰陽之廣大。人在其中豈惟𥺀米之在太倉。毫末之於馬體哉。而匹夫之細行。人事之近習。一善一惡皆致冥應。欲移自然之彭殤易聖于朱舜。此之不然居可識矣。然則積善積惡之談。蓋施於勸教耳。何以言之。夫人生而靖天之性也。感物而動性之慾也。性慾既開流宕莫檢。聖人之救其弊。因神道以設教。故理妙而化敷。順推遷而抑引。故功玄而事適。是以六合之內論而不議。鉆之而不知所由。日用而不見所極。設禮學以開其大蒙。名法以束其形跡。賢者倚之以成其志。不肖企及以免其過。使孝友之恩深。君臣之義篤。長幼之禮序。朋執之好著。背之則為失道之人。譏議以之起。向之則為名教之士。聲譽以之彰。此則君子行已處心。豈可須臾而忘善哉。何必修教責實以期應報乎。茍能體聖教之幽旨。審分命之所鐘。庶可豁滯於心府不祈驗于冥中矣。安處子乃避席曰。夫理蘊千載念纏一生。今聞吾子大通之論。足以釋滯疑祛幽結矣。仆雖不敏請佩斯言。

與遠法師書

安公和南。弟子常覽經典。皆以禍福之來由於積行。是以自少束脩。至於白首行不負于所知。言不傷於物類。而一生艱楚荼毒備經

顧景。塊然不盡。唯已夫冥理難推近情易纏。每中宵幽念。悲慨盈懷。始知修短窮達自有定分。積善積惡之談。蓋是勸教之言耳。近作此釋疑論。今以相呈想訊息之餘脫能尋省。戴安公和南。

遠法師答

釋慧遠頓首。省君別示以為慨然。先雖未善想患。人物來往亦未始暫忘。分命窮達非常智所測。然依傍大宗似有定檢。去秋與諸人共讀君論。亦並有同異。觀周郎作答意。謂世典與佛教粗是。其中今封相呈。想暇日能力尋省。

難釋疑論

周道祖

近見君釋疑論。蓋即情之作。料檢理要殆乎有。中但審分命之守似未照其本耳。福善莫驗亦仆所常惑。雖周覽六籍逾深其滯。及睹經教始昭然有歸。故請以先覺語當今之學者也。君以為審分命所鐘可無祈驗于冥中餘慶之言在於勸教。請審分命之旨。為當宅情于理任而弗營邪。為忘懷闇昧直置而已邪。若宅情于理則理未可喻。善惡紛互逆順莫檢。茍非冥廢豈得弗營。若直置而已。則自非坐忘事至必感。感因於事則情亦升降。履信獲祐何能不慶。為惡弗罰焉得無怨。雖欲忘懷其可得乎。靖求諸己其效明矣。又勸教之設必傍實而動。直為訓之方不可一塗而盡。故或若反而後會。或曉昧於為言。是以涂車芻靈堂室異詔。或顯其遠或徴其近。令循教之徒

【現代漢語翻譯】 現代漢語譯本： 顧景。塊然不盡。（顧景：人名）我常常感到困惑，深奧的道理難以推測，而個人的情感又容易被纏繞。每當深夜獨自思考，悲傷和感慨便充滿心懷。我開始明白，壽命的長短和命運的通達，自有其既定的安排。而關於積累善行和惡行的說法，大概只是勸人向善的教誨罷了。最近我寫了這篇《釋疑論》，現在呈給您，希望您在閑暇之餘能夠抽空閱讀。戴安公（戴逵的字）稽首。

慧遠法師回覆： 釋慧遠（慧遠法師自稱）頓首。拜讀了您的來信，深感您的感慨。雖然之前沒有很好地想到您所憂慮的事情，但人來人往，也從未曾片刻忘記您。命運的安排和通達，不是一般智慧所能測度的。然而，依據佛教的根本教義，似乎有一定的規律可循。去年秋天，我和大家一起閱讀了您的文章，也有一些不同的看法。我將周道祖（周道祖：人名）的回覆一併呈上，他的意思是世俗的典籍和佛教的教義大致相同。希望您在閑暇之日能夠抽空閱讀。

《難釋疑論》 周道祖 最近拜讀了您的《釋疑論》，大概是抒發情感的作品。您對事理的分析和考察，大概已經很透徹了。但您對命運的理解，似乎還沒有照見其根本。善行未必有好的回報，這也是我常常感到困惑的地方。雖然廣泛閱讀六經，但疑惑卻越來越深。直到讀到佛經，才開始明白有了歸宿。所以，請允許我用先覺者的語言來開導現在的學者。您認為，既然命運已經註定，就可以不用祈求冥冥之中的保佑，而餘慶的說法只是爲了勸人向善。請您仔細思考命運的旨意，是應該順應情感，聽任事理的發展而不去經營呢？還是應該忘懷世事，直接置之不理呢？如果順應情感，聽任事理的發展，那麼事理就難以理解，善惡交織，逆境和順境難以分辨。如果不是完全放棄，又怎麼能不去經營呢？如果直接置之不理，那麼如果不是已經達到坐忘的境界，遇到事情一定會產生感觸。感觸是因事情而產生的，那麼情感也會隨之升降。履行誠信而獲得幸福，怎麼能不感到慶幸呢？作惡而不受懲罰，又怎麼能沒有怨恨呢？即使想要忘懷，又怎麼可能做到呢？反過來從自身尋找原因，效果就顯而易見了。而且，勸教的設立，必定是依據實際情況而採取的。不能用一種方法來概括所有的教導方式。所以，有時會採取相反的方式，最終才能達成一致；有時會用隱晦的語言來啓發人們。因此，涂車、芻靈（涂車：古代用泥土製作的車，芻靈：用草紮成的人或動物）和堂室（堂室：房屋）的詔令各有不同，有的強調長遠，有的強調眼前，使遵循教義的人

【English Translation】 English version: Gu Jing. (Gu Jing: a personal name) I am often perplexed, profound principles are difficult to fathom, and personal emotions are easily entangled. Every time I think alone in the middle of the night, sadness and emotion fill my heart. I am beginning to understand that the length of life and the success of fate have their own predetermined arrangements. And the talk about accumulating good and evil deeds is probably just a teaching to persuade people to do good. Recently, I wrote this 'Treatise on Resolving Doubts,' and now I present it to you, hoping that you can take the time to read it in your spare time. Dai Angong (Dai Kui's courtesy name) bows his head.

Master Huiyuan's Reply: Shi Huiyuan (Huiyuan's self-designation) bows his head. I have read your letter and deeply feel your emotion. Although I had not thought well about your worries before, I have never forgotten you for a moment as people come and go. The arrangement and success of fate cannot be measured by ordinary wisdom. However, according to the fundamental teachings of Buddhism, there seems to be a certain pattern to follow. Last autumn, I read your article with everyone, and there were also some different opinions. I am presenting Zhou Daozu's (Zhou Daozu: a personal name) reply together, his meaning is that secular classics and Buddhist teachings are roughly the same. I hope you can take the time to read it in your spare time.

'Refuting the Treatise on Resolving Doubts' Zhou Daozu Recently, I read your 'Treatise on Resolving Doubts,' which is probably a work of expressing emotions. Your analysis and examination of principles are probably very thorough. But your understanding of fate does not seem to have illuminated its root. Good deeds are not necessarily rewarded, which is also what I often feel confused about. Although I have read the Six Classics extensively, my doubts have become deeper and deeper. It was not until I read the Buddhist scriptures that I began to understand that I had a home to return to. Therefore, please allow me to use the language of a pioneer to enlighten the scholars of today. You believe that since fate is already destined, there is no need to pray for the blessing of the unseen, and the saying of Yuqing (餘慶: remaining blessings) is only to persuade people to do good. Please think carefully about the meaning of fate, should you follow your emotions and let things develop without managing them? Or should you forget about worldly affairs and ignore them directly? If you follow your emotions and let things develop, then things will be difficult to understand, good and evil are intertwined, and adversity and prosperity are difficult to distinguish. If you do not give up completely, how can you not manage it? If you ignore it directly, then if you have not reached the state of sitting and forgetting, you will definitely have feelings when you encounter things. Feelings are caused by things, then emotions will also rise and fall accordingly. How can you not feel fortunate to fulfill your faith and gain happiness? How can you not have resentment if you do evil and are not punished? Even if you want to forget, how can you do it? Conversely, looking for the reasons from yourself, the effect will be obvious. Moreover, the establishment of persuasion and teaching must be based on the actual situation. It is impossible to summarize all teaching methods with one method. Therefore, sometimes opposite methods are adopted, and finally a consensus can be reached; sometimes obscure language is used to enlighten people. Therefore, the edicts of Tuche (涂車: a car made of mud in ancient times), Chuling (芻靈: people or animals made of grass) and Tangshi (堂室: houses) are different, some emphasize the long-term, and some emphasize the immediate, so that those who follow the teachings

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不茍求于分表。飲和之士自足於仁義。故深淺並訓而民聽不濫。而神明之頤蘊于妙物。豈得顯稱積善。正位履霜而事與教反理與言違。夷齊自得於安忍。顏冉長悲于履和。恐有為之言或異於此。若謂商臣之徒教所不及汲引之端蓋中智已還。而安於懷仁不沒其身。臧會以僭有後魯國。則分命所鐘於何而審。玄明之唱更為疑府矣。是以古之君子知通圯之來其過非新。賢愚壽夭兆明自昔。楚穆以福濃獲沒。蔡靈以善薄受禍。郗宛以釁深莫救。宋桓以愆微易唱。故洗心以懷宗。練形以聞道。拔無明之沈根。翳貪愛之滯網。不祈驗于冥中。影向自徴。不期存於應報。而慶罰以彰。故能反步八極水鏡萬有。但微明之道理隔常域。堯孔拯其粗宜有未盡。史遷造其門而未踐乎室。惜其在無聞之世。故永悲以窮年。君既涉其津。亦應不遠而得。此乃幽明之所寄。豈唯言論而已。乖敘多年聊以代勤。

來論又以為。天地曠遠人事細近。一善一惡無關冥應。然則天網恢恢疏而遂失耶。莫見乎隱。莫顯乎微。但盈換藏於日用。交賒昧乎理緣。故或乖于視聽耳。山崩鐘應。不以路遠喪感。火澤革性不以同象成親。詳檢數端可以少悟矣。

重與遠法師書

安公和南。間作釋疑論以寄其懷。故呈之匠者思聞啟誨。既辱還告開示宗轍

【現代漢語翻譯】 現代漢語譯本：不刻意追求表面的區分。內心平和的人自然滿足於仁義。因此，無論深淺的教誨都能被理解，民眾的聽聞不會變得混亂。神明的庇佑蘊藏在微妙的事物之中，難道可以通過明顯地宣揚積累善行來獲得嗎？如果行為不正，即使身處高位，也像踩在薄冰上一樣危險，行為與教義背道而馳，道理與言語互相違背。伯夷和叔齊安於貧困和堅忍，顏回和冉雍卻長久地為未能完全達到仁和的境界而感到悲傷。恐怕有所作為的言論或許與此不同。如果說商臣之流是教化所不能及的，那麼引導他們的開端大概是他們的智慧已經喪失。而那些安於懷仁而不喪失自身的人，如果像臧會那樣僭越，最終導致魯國的衰敗，那麼命運的安排又該如何評判呢？對玄妙之理的倡導豈不是更加令人疑惑嗎？因此，古代的君子知道通往失敗的道路並非是新的。賢能與愚笨，長壽與夭折，這些徵兆自古以來就顯而易見。楚穆王因為積累的福報深厚而得以善終，蔡靈侯因為善行淺薄而遭受禍患，郗宛因為罪惡深重而無法得到救贖，宋桓公因為輕微的過失而容易被指責。所以要洗滌內心以歸宗，鍛鍊形體以聞聽真道，拔除無明的深層根源，斬斷貪愛的滯澀之網。不要祈求在冥冥之中得到驗證，善惡的報應自然會顯現。不要期望存在相應的回報，而慶賞和懲罰自然會彰顯。因此，能夠反觀八極，用水鏡照見萬有。但是，微妙而光明的道理與常人的境界相隔絕，即使是堯和孔子，也只能拯救其粗淺的部分，宜乎還有未盡之處。司馬遷到達了真理的門前，但還沒有真正進入其中。可惜的是這些道理存在於無人知曉的時代，所以只能永遠悲傷地度過一生。您既然已經涉足了真理的門徑，也應該不遠就能到達。這些道理是幽冥與光明所寄託的，豈止是言論而已。由於長時間沒有見面，姑且用這些文字來代替問候。 來信又認為，天地廣闊遙遠，人事細微而短暫，一件善事或一件惡事與冥冥之中的報應無關。如果這樣，那麼天網恢恢，疏而不漏的說法豈不是會失效嗎？最隱蔽的事物最容易被發現，最細微的事物最容易顯現。只是盈虧的變化隱藏在日常生活中，交換和賒欠使人對理和緣分感到迷惑。所以有時會與視聽相違背。山崩地鐘鳴，不會因為路途遙遠而喪失感應。火和澤的性質改變，不會因為同類的事物而變得親近。詳細檢查這些例子，或許可以稍微有所領悟。 重與遠法師書 安公合十。近來寫了《釋疑論》來寄託自己的想法，所以呈給您這樣的專家，希望能聽到您的教誨。非常榮幸收到您的回覆，並得到您的開示。

【English Translation】 English version: Do not meticulously seek superficial distinctions. Those with inner peace are naturally content with benevolence and righteousness. Therefore, teachings, whether profound or shallow, can be understood, and the people's hearing will not become confused. The blessings of the divine are contained within subtle things; can they be obtained by openly proclaiming the accumulation of good deeds? If one's conduct is not upright, even if one is in a high position, it is as dangerous as treading on thin ice, with actions contradicting teachings and principles conflicting with words. Boyi and Shuqi were content with poverty and endurance, while Yan Hui and Ran Yong long grieved for failing to fully attain the state of benevolence and harmony. I fear that words of ambition may differ from this. If it is said that individuals like Shang Chen are beyond the reach of education, then the beginning of guiding them is probably that their wisdom has already been lost. As for those who are content with embracing benevolence without losing themselves, if they usurp like Zang Hui, ultimately leading to the decline of the state of Lu, then how should the arrangement of fate be judged? The advocacy of profound principles would be even more doubtful. Therefore, ancient gentlemen knew that the path to failure is not new. Sagacity and foolishness, longevity and premature death, these signs have been evident since ancient times. King Mu of Chu was able to die well because of the deep accumulation of blessings, Marquis Ling of Cai suffered misfortune because of the shallowness of his good deeds, Xi Wan could not be saved because of the depth of his sins, and Duke Huan of Song was easily criticized because of his slight faults. Therefore, one must cleanse the heart to return to the origin, train the body to hear the true path, eradicate the deep roots of ignorance, and sever the stagnant nets of greed and love. Do not pray for verification in the unseen realm; the retribution of good and evil will naturally manifest. Do not expect corresponding rewards; celebration and punishment will naturally be revealed. Therefore, one can reflect on the eight extremes and use a water mirror to illuminate all things. However, the subtle and bright principles are separated from the realm of ordinary people; even Yao and Confucius could only save the superficial parts, and it is appropriate that there are still things that have not been exhausted. Sima Qian reached the door of truth but has not yet truly entered it. It is a pity that these principles exist in an era unknown to anyone, so one can only spend one's life in eternal sorrow. Since you have already set foot on the path of truth, you should not be far from reaching it. These principles are entrusted to the unseen and the light, not just words. Since we have not met for a long time, I will use these words to replace greetings. The letter also believes that heaven and earth are vast and distant, while human affairs are trivial and short-lived, and that a single good deed or a single evil deed is unrelated to retribution in the unseen realm. If so, wouldn't the saying that the net of heaven is vast, sparse but not leaking, be invalidated? The most hidden things are the easiest to be discovered, and the most subtle things are the easiest to be revealed. It is just that the changes of waxing and waning are hidden in daily life, and exchange and credit make people feel confused about reason and fate. Therefore, it sometimes contradicts sight and hearing. When a mountain collapses, a bell rings, and it will not lose its sense of induction because of the long distance. The nature of fire and swamp changes, and it will not become intimate because of similar things. Examining these examples in detail may lead to a slight understanding. Reply to Dharma Master Yuan Again An Gong puts his palms together. Recently, I wrote 'A Treatise on Resolving Doubts' to express my thoughts, so I presented it to an expert like you, hoping to hear your teachings. I am very honored to receive your reply and receive your enlightenment.

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。並送周郎難甚有趣致。但理本不同。所見亦殊。今重申鄙意答周。復以相呈。旨誠可求而辭不自暢。想脫覽省。戴公和南。

釋疑論答周居士難

戴安公

間以暇日因事致感。脫作釋疑以呈法師。既辱還告並來難。辭喻清贍致有旨歸。但自覺。雖先觀者莫悟。所見既殊孰是能正。茍懷未悟請共盡之。仆所謂能審分命者。自呼識拔常均妙鑒理宗校練名實比驗古今者耳。不謂淪溺生死之域欣戚失得之徒也。茍能悟彭殤之壽夭。則知修短之自然。察堯舜于朱均。以得愚聖之有分。推淵商之善惡。足明冥中之無罰。等比干盜跖。可識禍福之非行。既能體此數事。然後分命可審。不祈冥報耳。若如來難。宅情于理則理未可喻。靖求諸己其明效矣。此乃未喻由於求己。非為無理可喻也。若捨己而外鑒。必不遠而復矣。

難曰。勸教之設必傍實而動。直為訓之方不可以一塗而盡。仆豈謂聖人為教反真空設邪。夫善惡生於天理。是非由乎人心。因天理以施教。順人心以成務。故幽懷體仁者挹玄風而載悅。肆情出轍者顧名教而內掬。功玄物表。日用而忘其惠。理蘊冥寂。濤之不見其宗。非違虛教以眩於世也。是以前論云。因神通以設。故理妙而化敷。順推遷而相引。故功玄而事適者也。

難曰。安於懷

仁不沒其身。臧會以僭有後魯國。則分命所鐘於何而審。玄明之唱更為疑府矣。答曰。斯乃所以明善惡之有定不由於積行也。若夫仁者為善之嘉行。安於懷之而受福。僭者反理之邪事。臧會為之而獲后。良由分應沒身非履仁之所移命當爲后非行僭之能罰。豈異比干忠正而嬰剖心之戮。張湯酷吏而獲七世之祜哉。茍斯理之不殊。則知分命之先定矣。乃同玄明之有分。非為成疑府也。

難曰。古之君子知通圯之來其過非新。賢愚壽夭兆明自昔。楚穆以福濃獲沒。蔡靈以善薄受禍。郄宛以釁深莫救。宋桓以愆微易唱。答曰。夫通圯非新。壽夭自昔。信哉斯言。是仆所謂各有分命者也。若夫福濃獲沒釁深莫救。此則報應之來有若影向。蔡靈以善薄受禍。商臣宜以極逆罹殃。宋桓以愆微易唱。邾文應用行善延年。而罪同罰異福等報殊。何明鑑于蔡宋而獨昧於楚邾乎。君所謂不祈驗于冥中影向自微。不期在於應報而慶罰以彰。於斯躓矣。

難曰。然則天網恢恢疏而遂失耶。莫見乎隱。莫顯乎微。但盈換藏於日用。交賒昧於理緣。答曰。夫天理冥昧變狀難明。且當推己兆之終古。考應報之成跡耳。至於善惡禍福。或有一見斯自遇與事會。非冥司之真驗也。何以明之。若其有司當如之治國長之一家。善無微而不賞。惡無纖

而必罰。使修行者保其素履極逆者受其酷禍。然後積善之家被餘慶於後世。積不善之家流殃咎乎來世耳。而今則不然。或惡深而莫誅。或積善而禍臻。或履仁義而亡身。或行肆虐而降福。豈非無司而自有分命乎。若以盈換藏於日用。交賒昧於理緣者。但當報對遲晚不切目前耳。非為善惡舛錯是非莫驗。推斯而言。人之生也。性分夙定。善者自善。非先有其生而後行善以致於善也。惡者自惡。非本分無惡長而行惡以得於惡也。故知窮達善惡愚智壽夭無非分命。分命玄定於冥初。行跡豈能易其自然哉。天網不失隱見微顯。故是勸教之言耳。非玄明所謂本定之極致也。既未悟妙推之有宗。亦何分命之可審乎。將恐向之先覺還為后悟矣。言面未日。聊以讜敘。

周居士書

見重伸釋疑論。辭理切驗善乎校實也。但仆意猶有不同。乃即欲更言所懷。一日侍法師坐。粗共求君意云。氣力小佳當自有酬。因君論旨兼有所見也。仆是以不復稍厝其爝火。須成旨因上。君云。審分命者乃是體極之人既非所同。又仆所立不期存於應報。而慶罰已彰亦不如君所位也。書不盡言。於是信矣。其中小小亦多未喻。付之未遇。

遠法師書

見君與周居士往復。足為賓主。然佛教精微難以事詰。至於理玄數表義隱於經者。不

【現代漢語翻譯】 現代漢語譯本： 必定會受到懲罰。使修行之人保持他們一貫的德行，作惡至極的人遭受最嚴酷的災禍。這樣，積累善行的人家，福澤會延續到後代；積累惡行的人家，災禍會遺留給後世。但現在卻不是這樣。有的人罪惡深重卻沒有受到懲罰，有的人積累善行卻遭遇災禍，有的人遵循仁義卻喪失性命，有的人肆意暴虐卻降下福運。難道是沒有主管的神靈，而是自身有既定的命運嗎？如果把盈餘偷偷藏起來日常使用，或者在交易中賒欠，對因果關係認識模糊，那麼只是報應來得遲緩，不發生在眼前罷了。不是說善惡沒有差別，是非無法驗證。由此推論，人的出生，其性情和命運是早就註定的。善良的人自然善良，不是先生存後行善才達到善良的境界。邪惡的人自然邪惡，不是原本沒有邪惡，長大后才行惡而變得邪惡。所以說，窮困顯達、善良邪惡、愚笨聰明、長壽夭折，沒有哪一樣不是命運註定的。命運在冥冥之中早就確定了，人的行為怎麼能改變它的自然規律呢？天網恢恢疏而不漏，隱蔽的、明顯的，細微的、顯著的，都不會放過。所以這些都是勸人向善的教誨之言，不是玄妙明瞭的關於命運本定的終極真理。既然還沒有領悟到妙理的根本，又怎麼能審察命運呢？恐怕先前覺悟的人反而成了後來才覺悟的人了。信中未能詳盡表達，姑且用這些直率的話語來敘述。

周居士書

拜讀了您重新闡釋的《釋疑論》。文辭和道理都非常貼切，很好地進行了校正和證實。但是我的想法仍然有些不同，所以想再次表達我的想法。有一天，我侍奉法師，粗略地向他請教您的意思，他說：『氣力稍微好一些，自然會有報酬。』因為您的論旨兼顧了我的看法。因此我不再稍稍新增我的微弱之見，等到您的旨意完成後再呈上。您說：『審察命運的人是體悟到極致的人，既然我們不是同一類人，而且我所立論的並不期望存在應報，而慶賞和懲罰已經顯現，也和您的觀點不同。』信中沒有完全表達。因此我相信了。其中細微之處也有很多沒有領悟，留待以後再探討。

遠法師書

拜讀了您與周居士的往來書信，足以作為賓主之間的交流。然而佛教的精微之處難以用世俗之事來詰問，至於玄妙的道理、表面的數字、隱藏在經書中的含義，不是 English version: They will surely be punished. It causes practitioners to maintain their consistent virtue, and those who commit extreme evil to suffer the most severe disasters. In this way, families that accumulate good deeds will have blessings that extend to future generations; families that accumulate evil deeds will have calamities that remain for posterity. But now it is not like this. Some people commit heinous crimes but are not punished, some accumulate good deeds but encounter disasters, some follow benevolence and righteousness but lose their lives, and some act with wanton tyranny but receive blessings. Is it that there are no governing deities, but rather that one has a predetermined fate? If one secretly hides surplus for daily use, or is vague about the principles of cause and effect in transactions, then the retribution will only be delayed and not happen immediately. It is not that good and evil are indistinguishable, and right and wrong cannot be verified. From this, it can be inferred that a person's birth, nature, and destiny are predetermined. Good people are naturally good, it is not that they exist first and then do good to achieve goodness. Evil people are naturally evil, it is not that they originally had no evil, but grew up and did evil to become evil. Therefore, poverty and prosperity, goodness and evil, foolishness and wisdom, longevity and early death, none of these are not predetermined by fate. Fate is determined in the dark beginning, how can human actions change its natural laws? The net of heaven is vast, with wide meshes, yet nothing escapes. Hidden and visible, subtle and obvious, nothing will be missed. Therefore, these are all teachings to persuade people to do good, not the ultimate truth of the profound and clear determination of fate. Since one has not yet understood the root of the wonderful principle, how can one examine fate? I am afraid that those who were enlightened earlier will become enlightened later. The letter could not express everything in detail, so I will use these frank words to narrate.

Letter from Layman Zhou

I have read your re-elaboration of the 'Treatise on Resolving Doubts'. The words and reasoning are very appropriate, and it has been well corrected and verified. However, my thoughts are still somewhat different, so I would like to express my thoughts again. One day, I attended the Dharma Master and roughly asked him about your meaning. He said, 'If the strength is slightly better, there will naturally be a reward.' Because your argument takes into account my views. Therefore, I will no longer add my weak views slightly, and wait until your intention is completed before presenting it. You said, 'Those who examine fate are those who have realized the ultimate, since we are not the same kind of people, and what I have established does not expect to exist in retribution, and the rewards and punishments have already appeared, which is also different from your point of view.' The letter did not fully express it. Therefore, I believed it. There are also many subtle points that I have not understood, and I will discuss them later.

Letter from Dharma Master Yuan

I have read your correspondence with Layman Zhou, which is enough as an exchange between guests and hosts. However, the subtleties of Buddhism are difficult to question with worldly matters, as for the profound principles, superficial numbers, and meanings hidden in the scriptures, it is not

【English Translation】 They will surely be punished. It causes practitioners to maintain their consistent virtue, and those who commit extreme evil to suffer the most severe disasters. In this way, families that accumulate good deeds will have blessings that extend to future generations; families that accumulate evil deeds will have calamities that remain for posterity. But now it is not like this. Some people commit heinous crimes but are not punished, some accumulate good deeds but encounter disasters, some follow benevolence and righteousness but lose their lives, and some act with wanton tyranny but receive blessings. Is it that there are no governing deities, but rather that one has a predetermined fate? If one secretly hides surplus for daily use, or is vague about the principles of cause and effect in transactions, then the retribution will only be delayed and not happen immediately. It is not that good and evil are indistinguishable, and right and wrong cannot be verified. From this, it can be inferred that a person's birth, nature, and destiny are predetermined. Good people are naturally good, it is not that they exist first and then do good to achieve goodness. Evil people are naturally evil, it is not that they originally had no evil, but grew up and did evil to become evil. Therefore, poverty and prosperity, goodness and evil, foolishness and wisdom, longevity and early death, none of these are not predetermined by fate. Fate is determined in the dark beginning, how can human actions change its natural laws? The net of heaven is vast, with wide meshes, yet nothing escapes. Hidden and visible, subtle and obvious, nothing will be missed. Therefore, these are all teachings to persuade people to do good, not the ultimate truth of the profound and clear determination of fate. Since one has not yet understood the root of the wonderful principle, how can one examine fate? I am afraid that those who were enlightened earlier will become enlightened later. The letter could not express everything in detail, so I will use these frank words to narrate.

Letter from Layman Zhou

I have read your re-elaboration of the 'Shi Yi Lun' ('Treatise on Resolving Doubts'). The words and reasoning are very appropriate, and it has been well corrected and verified. However, my thoughts are still somewhat different, so I would like to express my thoughts again. One day, I attended the Dharma Master and roughly asked him about your meaning. He said, 'If the strength is slightly better, there will naturally be a reward.' Because your argument takes into account my views. Therefore, I will no longer add my weak views slightly, and wait until your intention is completed before presenting it. You said, 'Those who examine fate are those who have realized the ultimate, since we are not the same kind of people, and what I have established does not expect to exist in retribution, and the rewards and punishments have already appeared, which is also different from your point of view.' The letter did not fully express it. Therefore, I believed it. There are also many subtle points that I have not understood, and I will discuss them later.

Letter from Dharma Master Yuan

I have read your correspondence with Layman Zhou, which is enough as an exchange between guests and hosts. However, the subtleties of Buddhism are difficult to question with worldly matters, as for the profound principles, superficial numbers, and meanings hidden in the scriptures, it is not

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可勝言。但恨君作佛弟子。未能留心聖典耳頃得書論亦未始暫忘。年衰多疾不暇有答。脫因講集之餘。粗綴所懷今寄往。試與同疑者共尋。若見其族則比干商臣之流可不思而得。釋慧遠頓首。

答遠法師書

安公和南。辱告並見三報論。旨喻弘遠妙暢理宗。覽省反覆欣悟兼懷。弟子雖伏膺法訓誠信彌至。而少遊人林遂不涉經學。往以艱毒交纏。聊寄之釋疑以自攄散。此蓋情發於中而形於言耳。推其俗見之懷。誠為未盡。然三報曠遠。難以辭究。弟子尋當索歸必覲展。冀親承音旨蓋祛其滯。諸懷寄之周居士。戴安公和南。

報應問

何承天

西方說報應。其枝末雖明而根本常昧。其言奢而寡要。其譬迂而無徴。乖背五經。故見棄于先聖。誘掖近情。故得信于季俗。夫欲知日月之行。故假察于璇機。將伸幽冥之信。宜取符于見事。故鑒燧懸而水火降。雨宿離而風雲作。斯皆遠由近驗幽以顯著者也。夫鵝之為禽。浮清池咀春草眾生蠢動弗之犯也。而庖人執焉鮮有得免刀俎者。燕翻翔求食。唯飛蟲是甘。而人皆愛之。雖巢幕而不懼。非直鵝燕也。群生萬有往往如之。是知殺生者無惡報。為福者無善應。所以為訓者如彼。所以示世者如此。余甚惑之。若謂燕非蟲不甘故罪所不及。民食芻豢奚獨嬰

【現代漢語翻譯】 現代漢語譯本： 可勝言：有很多話想說。但遺憾的是您作為佛弟子，未能留心聖典。近來收到您的來信，其中的論述我未曾片刻忘記。只是年老體衰，沒有時間一一作答。趁著講經集會之餘，粗略地寫下我的一些想法，現在寄給您。希望與有同樣疑問的人共同探討。如果能找到與我們想法相同的人，那麼就像比干、商臣那樣的人，不用思考就能得到答案。釋慧遠頓首。

答遠法師書

安公和南（安世高，譯經大師）。拜讀您的來信，並拜讀了《三報論》。其中的旨意弘大深遠，精妙地闡述了理之根本。我反覆閱讀，既感到欣慰又有所領悟。弟子雖然信奉佛法教誨，誠信之心非常堅定，但因為很少遊歷于高僧大德之間，所以不熟悉經學。過去因為艱難困苦交相纏繞，姑且寄託于佛法來解除疑惑，以此來抒發自己的心情。這大概是情感發自內心而形於言語吧。推究我這些世俗之見，確實未能完全領會《三報論》的精髓。然而三報的道理深遠廣闊，難以用言辭窮盡。我打算儘快回去，一定去拜見您，希望能夠親自聆聽您的教誨，消除我的疑惑。我的一些想法寄託給周居士了。戴安公和南。

報應問

何承天

西方的佛教所說的報應，它的枝節末梢雖然說得很明白，但是根本道理卻常常模糊不清。它的言論誇張而缺少要點，它的比喻迂腐而沒有證據。與儒家的五經相違背，所以被古代聖賢所拋棄；迎合世俗的淺薄情感，所以被淺薄的世俗之人所相信。想要了解日月的執行規律，所以要藉助天文儀器來觀察；想要闡明幽冥之中的因果報應，應該從現實生活中尋找依據。所以高懸的取火器能引來水和火，雨後陰陽二氣分離就能產生風和云。這些都是從近處驗證遠處，用顯而易見的事物來證明幽深玄妙的道理。鵝這種動物，在清澈的池塘里遊動，吃著春天的嫩草，對其他蠢動的生物從不侵犯。但是廚師抓捕它們，很少有能逃脫被宰殺的命運的。燕子翻飛翔舞，尋找食物，只吃飛蟲。但是人們都喜愛它，即使在屋檐下築巢也不害怕。不僅僅是鵝和燕子這樣，世間萬物常常都是這樣。由此可知，殺生的人沒有惡報，行善的人沒有善報。所以那些用來教導人的道理是那樣，用來昭示世人的現象是這樣。我對此非常迷惑。如果說燕子不是因為吃蟲子才沒有罪過，那麼人們吃牛羊豬等牲畜，為什麼唯獨要遭受惡報呢？

【English Translation】 English version: There are so many things I want to say. But it is regrettable that you, as a Buddhist disciple, have not paid attention to the sacred texts. I recently received your letter, and I have not forgotten the discussions in it for a moment. However, I am old and frail, and I do not have the time to answer them one by one. Taking advantage of the time during the sutra lectures, I have roughly written down some of my thoughts, and I am now sending them to you. I hope to discuss them with those who have similar doubts. If we can find people who share our views, then like Bigan and Shang Chen, we can arrive at answers without thinking. Sh釋 Huiyuan bows his head.

Reply to Dharma Master Yuan

Angong (An Shigao, a great translator of scriptures) pays his respects. I received your letter and read the 'Treatise on the Three Retributions'. The meaning is profound and far-reaching, and it wonderfully explains the root of reason. I have read it repeatedly, and I feel both gratified and enlightened. Although I, your disciple, believe in the teachings of the Dharma and my faith is very firm, I have rarely traveled among great monks, so I am not familiar with the scriptures. In the past, because I was entangled in difficulties and hardships, I temporarily relied on the Dharma to dispel my doubts and express my feelings. This is probably because my emotions arose from within and took shape in words. Examining my worldly views, I have indeed failed to fully grasp the essence of the 'Treatise on the Three Retributions'. However, the principles of the Three Retributions are profound and vast, and it is difficult to exhaust them with words. I plan to return as soon as possible and will definitely visit you, hoping to personally listen to your teachings and dispel my doubts. I have entrusted some of my thoughts to Layman Zhou. Dai Angong pays his respects.

Questions on Retribution

He Chengtian

The Western (Indian) teachings of retribution, while clear on the branches and leaves, are often obscure on the root principles. Their words are extravagant and lack essential points, their analogies are circuitous and without evidence. They contradict the Five Classics of Confucianism, and are therefore rejected by the ancient sages; they pander to shallow emotions, and are therefore believed by the shallow and vulgar. To understand the movements of the sun and moon, one must rely on astronomical instruments; to explain the cause and effect of the unseen realm, one should seek evidence in real life. Therefore, a suspended fire-starter can attract water and fire, and the separation of yin and yang after rain can produce wind and clouds. These all verify the distant from the near, and use obvious things to prove the profound and mysterious. Geese swim in clear ponds, eating spring grass, and never harm other creatures. Yet cooks capture them, and few escape the fate of being slaughtered. Swallows fly and dance, seeking food, and only eat flying insects. Yet people love them, and they are not afraid to nest under the eaves. It is not just geese and swallows; all things in the world are often like this. From this, we know that those who kill do not receive bad retribution, and those who do good do not receive good rewards. So the principles used to teach people are like that, and the phenomena used to show the world are like this. I am very confused by this. If it is said that swallows are not guilty because they eat insects, then why do people who eat cattle, sheep, and pigs alone suffer bad retribution?

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辜。若謂禽豕無知而人識經教。斯則未有經教之時。畋漁網罟亦無罪也。無故以科法入中國。乃所以為民陷阱也。彼仁人者豈其然哉。故余謂。佛經但是假設權教。勸人為善耳。無關實敘。是以聖人作制推德翳物。我將我享寔膺天祜。田獲三品賓庖豫焉。若乃見生不忍死。聞聲不食肉。固君子之所務也。竊愿高明更加三思。

答何承天

劉少府

敬覽高話。辭切證明。所謂彼上人者難為酬對者也。然如來窮理盡性因感成教。故五善思啟。戒品為之設。六蔽待祛。般若為之照。薰以十善凈以無漏。畢竟解脫至菩提而已矣。斯末之所以明而本之不昧者耶。孔以致孝為務。則仁被四海。釋以大慈為首。則化週五道。導物之跡非乃冥耶。但應有粗精終然自殊耳。凡覽般若諸經。不以無孔為疑。何獨誦丘之書而有見棄之言乎。以龍鬼之陋尚感聖而至誘掖得信。豈季俗而已哉。足下據見在之教。以詰三世之辯。奢迂之怪固不待言。若許因果不謬猶形之與影。徴要之效如合符也。若日月之行。幽明之信。水火之降。風雲之作。皆先因而後果。不出感召之道。故緣起鑒能致水。緣滅燧不招火。一切諸法從緣起滅耳。若鵝之就斃味登俎鼎燕之獲免無取鹽梅。故鵝殺於人猶蟲死於燕。鵝蟲見世受。人燕未來報。報由三業

。業有遲疾。若人入孝出悌揚于王庭君親。無將將(音埒)而必誅。此見報之疾著乎視聽者也。若忠為令德剖心沉淵劫掠肆殺有幸而免。此後報之遲疏而不失者也。善惡之業。業無不報。但過去未來非耳目所得。故信之者寡。而非之者眾耳。科法清凈滌塵開慧。中國弗思謂為陷阱。非我無謀秦弗用也。勸人為善。誠哉斯言。然權者謂實非假設也。故文王廢伯邑考而立武王權也。周適非王發有天命。禮是疏制理固從實。伯廢發立實也。各從其實德用交歸。自非大智孰能預之。經云。善權方便亦復如是耳。夫民生而殺性之慾也。飲血席毛在上皇之世矣。聖人去殺非教殺也。但民殺未盡而化宜漸損。雖將享三品尊薦厚賓。然湯開其網。孔釣不綱。詩翼五豝。禮弗身踐。據茲而觀。作者之心見矣。今忍不食成己慈之心。若推不忍于視聽之表。均不食于見聞之內。其至矣哉。其至矣哉。祇藉嘉評伸以管窺。實相無言言成戲論。既不自是想亦同非。若高明之譬。請俟諸君子。

辯宗論諸道人王衛軍問答

謝靈運

同遊諸道人。並業心神道求解言外。余枕疾務寡頗多暇日。聊伸由來之意。庶定求宗之悟。

釋氏之論。聖道雖遠積學能至。累盡鑒生方應漸悟。孔氏之論。聖道既妙。雖顏殆庶體無鑒周。理歸一

【現代漢語翻譯】 現代漢語譯本：業報有快有慢。如果有人在家孝順父母，在外尊敬兄長，美名遠揚于朝廷和君親之間，沒有犯下應該被誅殺的罪行，這就是現世報，人們親眼所見、親耳所聞。如果有人不忠不義，即使有美好的德行，或者內心奸詐，或者沉溺於深淵，或者搶劫殺人，僥倖逃脫懲罰，這就是來世報，雖然遲緩但不會遺漏。善惡之業，沒有不報應的。只是過去和未來的事情，不是耳目所能看到的，所以相信的人少，而不相信的人多。佛法清凈，可以洗滌塵埃，開啟智慧。中國不加思考，認為這是陷阱。不是我沒有計謀，而是秦國不用我啊。勸人行善，這話確實沒錯。然而，權變是真實存在的，不是假設的。所以周文王廢黜伯邑考（伯邑考：周文王的長子），而立武王（武王：周文王的次子），這就是權變。周朝的繼承人不是王發（王發：即周武王姬發），而是有天命。禮是人為制定的，道理最終要符合實際情況。廢黜伯邑考而立姬發，是符合實際情況的。各自遵循實際情況，德行和作用相互歸屬。如果不是大智慧的人，誰能預料到這些呢？經書上說，善巧方便也是如此。人生來就有殺生的慾望。飲血茹毛是上古時代的事情了。聖人去除殺戮，不是教人殺戮。只是民眾的殺性沒有完全消除，所以教化應該逐漸減少。即使將要享用三品祭祀的尊貴祭品，款待厚重的賓客，然而商湯（商湯：商朝的開國君主）也只是解開三面之網，孔子（孔子：儒家創始人）釣魚也不用大網。詩經讚美一次生五隻小豬的母豬，禮儀也沒有親自去實踐。根據這些來看，作者的心意就顯現出來了。現在能夠忍住不吃肉，成就自己的慈悲之心，如果能夠推廣這種不忍之心到視聽之外，那麼即使在見聞之內也不吃肉，那就達到極致了啊！那就達到極致了啊！我只是憑藉美好的評價，來表達自己淺薄的見解。實相是無法用語言表達的，用語言表達就成了戲論。既不自以為是，也不認為別人都是錯的。至於高明的比喻，請留給各位君子吧。 辯宗論，諸位道人與王衛軍的問答 謝靈運 一同遊玩的各位道人，都致力於心神之道，尋求言語之外的真理。我因病臥床，空閑時間很多，姑且表達我由來已久的看法，希望能確定求道的宗旨。 釋迦牟尼的理論認為，聖人之道雖然遙遠，但通過積累學識可以達到。積累消除殆盡，智慧自然產生，才能逐漸領悟。孔子的理論認為，聖人之道非常精妙，即使像顏回（顏回：孔子的弟子）這樣的人也幾乎接近，但身體沒有完全領悟，道理沒有周全。道理最終歸於一。

【English Translation】 English version: Karma has its delays and speeds. If a person is filial to their parents and respectful to their elder siblings at home, and their good name is spread in the court and among the ruler and relatives, without committing a crime deserving of execution, this is a present-life retribution, seen and heard by people. If someone is disloyal and unjust, even if they have good virtues, or are treacherous in their hearts, or indulge in the abyss, or rob and kill, and are lucky enough to escape punishment, this is a future-life retribution, which is slow but will not be missed. Good and evil karma, none goes unrewarded. It's just that past and future events are not visible to the eyes and ears, so few believe in them, and many disbelieve. The Dharma is pure, it can wash away dust and open wisdom. China does not think about it and considers it a trap. It's not that I have no plans, but the state of Qin would not use me. To persuade people to do good, these words are indeed correct. However, expediency is real, not hypothetical. Therefore, King Wen of Zhou deposed Bo Yikao (Bo Yikao: the eldest son of King Wen of Zhou) and established King Wu (King Wu: the second son of King Wen of Zhou), this is expediency. The successor of the Zhou Dynasty was not Wang Fa (Wang Fa: i.e., King Wu of Zhou, Ji Fa), but had the mandate of heaven. Rituals are man-made, and the principles must ultimately conform to reality. Deposing Bo Yikao and establishing Ji Fa is in accordance with reality. Each follows the actual situation, and virtue and function mutually belong. If it is not a person of great wisdom, who can foresee these things? The scriptures say that skillful means are also like this. People are born with the desire to kill. Drinking blood and eating hair was the way of life in the ancient times. The sages removed killing, not taught killing. It's just that the people's desire to kill has not been completely eliminated, so education should be gradually reduced. Even if one is about to enjoy the noble offerings of the three grades of sacrifice and treat honored guests with great hospitality, however, Tang (Tang: the founding monarch of the Shang Dynasty) only opened one side of the net, and Confucius (Confucius: the founder of Confucianism) did not use a large net for fishing. The Book of Songs praises sows that give birth to five piglets at a time, and rituals are not personally practiced. Based on these, the author's intention is revealed. Now, being able to bear not to eat meat and achieve one's own compassionate heart, if one can extend this unbearable heart beyond what is seen and heard, then even within what is seen and heard, one will not eat meat, then that is the ultimate! That is the ultimate! I am just relying on good comments to express my shallow views. The true nature is impossible to express in words, and expressing it in words becomes a play. Neither self-righteous nor thinking that others are wrong. As for brilliant metaphors, please leave them to the gentlemen. Debate on Sects, Questions and Answers between Various Daoists and Wang Weijun Xie Lingyun The Daoists who travel together are all dedicated to the Way of the Mind and Spirit, seeking the truth beyond words. I am bedridden due to illness and have a lot of free time, so I will express my long-held views, hoping to determine the purpose of seeking the Way. Shakyamuni's theory is that although the path of the sage is far away, it can be reached through accumulating knowledge. When accumulation is exhausted, wisdom naturally arises, and one can gradually realize it. Confucius' theory is that the path of the sage is very subtle, and even people like Yan Hui (Yan Hui: Confucius' disciple) are almost close, but the body has not fully realized it, and the principles are not comprehensive. The principles ultimately converge on one.

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極。

有新論道士以為。寂鑒微妙不容階級。積學無限何為自絕。今去釋氏之漸悟而取其能至。去孔氏之殆庶而取其一極。一極異漸悟能至非殆庶。故理之所去雖合各取。然其離孔釋矣。余謂二談救物之言。道家之唱得意之說。敢以折中。自許竊謂新論為然。聊答下意。遲有所悟。

法勖問。敬覽清論。明宗極雖微而一悟頓了。雖欣新剖竊有所疑。夫明達者以體理絕欲。悠悠者以迷惑嬰累。絕欲本乎見理。嬰累由於乖宗。何以言之。經云。新學者離般若便如失明者。無導是為懷理。蕩患于茲顯矣。若涉求未漸于大宗希仰。猶累于塵垢則永劫劬勞。期果緬邈既懷猶豫。伏遲嘉訓。初答。道與俗反理不相關。故因權以道之。權雖是假旨在非假。智雖是真能為非真。非真不傷真。本在於濟物。非假不遂假。濟則反本。如此永劫無為空。勤期果有如皎日。

勖再問。案論。孔釋其道既同。救物之假亦不容異。而神道之域。雖顏也孔子所不誨。實相之妙。雖愚也釋氏所必教。然則二聖建言何乖背之甚哉。再答。二教不同者。隨方應物所化地異也。大而較之。監在於民。華人易於見理。難於受教。故閉其累學而開其一極。夷人易於受教難於見理。故閉其頓了而開其漸悟。漸悟雖可至昧頓了之實。一極雖知寄絕累

【現代漢語翻譯】 現代漢語譯本：

有位新論道士認為：『寂靜而明鑑的微妙境界，不應有階級之分。積累學問沒有止境，為何要自我斷絕？如今我們去除釋迦牟尼的漸悟之說，而取其能達到目標；去除孔子的『殆庶』（差不多）之說，而取其『一極』（絕對）。『一極』不同於漸悟，『能至』不同於『殆庶』。所以，從道理上來說，雖然去除的部分相同，但各自取用的部分不同，這樣就脫離了孔子和釋迦牟尼的學說。』我認為，這兩種說法都是爲了拯救世人，道家所倡導的是『得意』的說法。我斗膽折中調和，自認為新論是正確的，姑且回答如下，希望能有所領悟。

法勖問道：『我恭敬地拜讀了您的清論，明白宗極雖然微妙，但一旦領悟就能頓然了悟。雖然欣喜于您新的剖析，但心中仍有疑惑。明達的人通過體悟真理來斷絕慾望，愚昧的人因為迷惑而遭受牽累。斷絕慾望的根本在於認識真理，遭受牽累的原因在於違背宗極。為什麼這麼說呢？經書上說：『新學者離開般若（智慧），就像盲人一樣。』沒有引導，就是心中懷有真理。消除禍患就在於此顯現。如果涉足於追求，尚未逐漸接近大宗的希冀，仍然被塵垢所牽累，那麼永劫都將辛勤勞作，期望的結果將遙遙無期。我心中懷有猶豫，恭敬地等待您的教誨。』

初答：『道與世俗相反，真理與世俗互不相關。所以要藉助權宜之法來引導他們走向正道。權宜之法雖然是虛假的，但其目的在於引導人們認識非虛假的真理。智慧雖然是真實的，但也能成為非真實的工具。非真實的工具不會損害真理，其根本在於濟世救物。非虛假的真理不會助長虛假，濟世救物就能迴歸本源。這樣，永劫的無為就是勤勞的果報，就像皎潔的太陽一樣。』

勖再次問道：『根據您的論述，孔子和釋迦牟尼的道既然相同，那麼救世的權宜之法也不應該有所不同。然而，神道的領域，即使是顏回，孔子也不曾教誨；實相的奧妙，即使是愚笨的人，釋迦牟尼也必定教導。那麼，兩位聖人所建立的言論，為何差異如此之大呢？』

再答：『兩種教義的不同，是因為隨著地方的不同而適應不同的事物，所教化的地方不同。從大的方面來說，關鍵在於民眾。華夏人容易認識真理，卻難以接受教誨，所以封閉他們累積學習的途徑，而開啟他們通往『一極』的道路。夷人容易接受教誨，卻難以認識真理，所以封閉他們頓然了悟的途徑，而開啟他們逐漸領悟的道路。漸悟雖然可以達到，但卻昧於頓悟的實質；『一極』雖然知道可以寄託于斷絕牽累。

【English Translation】 English version:

A proponent of the 'New Theory' argues: 'The subtle state of serene contemplation and clear discernment should not be subject to hierarchical distinctions. The accumulation of knowledge is limitless, so why cut oneself off from it? Now, we discard the gradual enlightenment (Jian Wu) of Shakyamuni (Shi Shi), and adopt its ability to reach the goal; we discard Confucius' (Kong Shi) 'approximations' (Dai Shu), and adopt its 'ultimate point' (Yi Ji). The 'ultimate point' is different from gradual enlightenment, and 'ability to reach' is different from 'approximations'. Therefore, in terms of principle, although the discarded parts are the same, the adopted parts are different, thus departing from the teachings of Confucius and Shakyamuni.' I believe that both teachings aim to save sentient beings, and the Daoists advocate the 'attainment of meaning' (De Yi) . I venture to reconcile them, considering the 'New Theory' to be correct, and offer the following response, hoping for some enlightenment.

Fa Xu asks: 'I respectfully read your clear discourse, and understand that although the ultimate principle (Zong Ji) is subtle, once enlightened, one can achieve sudden realization (Dun Liao). Although I am pleased with your new analysis, I still have doubts. The enlightened ones sever desires through embodying the truth, while the ignorant ones suffer entanglement due to delusion. Severing desires is rooted in seeing the truth, and suffering entanglement is due to deviating from the ultimate principle. Why do I say this? The scriptures say: 'New learners who depart from Prajna (wisdom) are like the blind.' Without guidance, they harbor the principle in their hearts. Eliminating calamities is manifested here. If one engages in seeking but has not gradually approached the hope of the great principle, and is still burdened by defilements, then one will toil laboriously for eons, and the expected result will be distant and vague. I harbor hesitation in my heart, and respectfully await your instruction.'

First Answer: 'The Dao is contrary to the mundane, and truth is unrelated to the secular. Therefore, expedient means (Quan Yi) are used to guide them towards the right path. Although expedient means are false, their purpose is to guide people to recognize the non-false truth. Although wisdom is true, it can also become a non-true tool. Non-true tools do not harm the truth, and their fundamental purpose is to benefit and save the world. Non-false truth does not promote falsehood, and benefiting and saving the world can return to the origin. In this way, the non-action (Wu Wei) of eons is the reward of diligence, like the bright sun.'

Xu asks again: 'According to your discourse, since the Dao of Confucius and Shakyamuni are the same, then the expedient means for saving the world should not be different. However, the realm of the divine Dao, even Yan Hui (顏回) was not taught by Confucius; the subtlety of the true nature (Shi Xiang), even the foolish are certainly taught by Shakyamuni. Then, why are the teachings established by the two sages so different?'

Second Answer: 'The difference between the two teachings is because they adapt to different things according to different places, and the places they teach are different. In general, the key lies in the people. The Chinese people easily recognize the truth, but find it difficult to accept teachings, so they close off their path of accumulating learning and open up their path to the 'ultimate point' (Yi Ji). The barbarians easily accept teachings, but find it difficult to recognize the truth, so they close off their path of sudden enlightenment (Dun Liao) and open up their path of gradual enlightenment (Jian Wu). Although gradual enlightenment can be achieved, it is ignorant of the essence of sudden enlightenment; although the 'ultimate point' knows that it can be entrusted to severing entanglements.

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學之冀。良由華人悟理無漸而誣道無學。夷人悟理有學而誣道有漸。是故權實雖同其用各異。昔向子期以儒道為一。應吉甫謂孔老可齊。皆欲窺宗。而況真實者乎。勖三問。重尋答。以華夷有險易之性。故二聖敷異同之教。重方附俗。可謂美矣。然淵極朗鑒作則于上。愚民矇昧伏從於下。故作則宜審其政。伏從必是其宗。今孔廢聖學之路。而釋開漸悟之逕。筌蹄既已紛錯。群黎何由歸真。三答。冬夏異性。資春秋為始末。晝夜殊用。緣晨暮以往復。況至精之理豈可逕接至粗之人。是故傍漸悟者。所以密造頓解。倚禮教者。所以潛成學聖。學聖不出六經。而六經得頓解。不見三藏。而以三藏果筌蹄歷然。何疑紛錯。魚兔既獲群黎以濟。

僧維問。承新論法師。以宗極微妙不容階級。使夫學者窮有之極。自然之無有若符契。何須言無也。若資無以盡有者。焉得不謂之漸悟耶。初答。夫累既未盡。無不可得。盡累之弊。始可得無耳。累盡則無。誠如符契將除其累。要須傍教。在有之時學而非悟。悟在有表托學以至。但階級教愚之談。一悟得意之論矣。維再問。論云。悟在有表得不以漸。使夫涉學希宗當日進其明。不若使明不日進與不言同。若日進其明者得非漸悟乎。

再答。夫明非漸至信由教發。何以言之。由

【現代漢語翻譯】 現代漢語譯本：學習的期望。這是因為華人在領悟真理時沒有循序漸進的過程，反而錯誤地認為道不需要學習。而夷人在領悟真理時有學習的過程，卻錯誤地認為道可以逐漸領悟。因此，權宜之法和真實之法雖然相同，但其作用卻各不相同。過去，向子期認為儒家和道家是一致的，應吉甫認為孔子和老子可以相提並論，他們都想窺探道的本源。更何況是真實之道呢？我三次提問，反覆尋求解答，因為華人和夷人有難易不同的秉性，所以兩位聖人（孔子和釋迦牟尼）才施設不同的教化。重視適應風俗，可以說是很好了。然而，深遠的榜樣在上，愚昧的民眾在下，所以制定榜樣要審慎其政策，民眾的服從必須是真正的歸宗。現在孔子廢棄了聖學的道路，而釋迦牟尼開闢了漸悟的途徑。如果捕魚的工具和捕捉兔子的羅網已經紛繁錯雜，那麼民眾又如何迴歸真理呢？三次回答，冬天和夏天有不同的屬性，藉助春秋作為開始和結束。白天和夜晚有不同的作用，憑藉早晨和傍晚來往反覆。更何況至精至微的道理，怎麼可以直接傳授給粗俗之人呢？因此，藉助漸悟的人，是爲了秘密地造就頓悟。依靠禮教的人，是爲了暗中成就學聖。學聖離不開六經，而六經可以獲得頓悟。不看三藏（Tripitaka），卻認為三藏的果報和工具歷歷在目，還懷疑什麼紛繁錯雜呢？魚和兔子既然已經捕獲，民眾就可以得到救濟。 僧維問：承蒙新論法師認為，宗極（ultimate principle）微妙，不容許有階級。使學習者窮盡有（existence）的極致，自然的無（non-existence）就如同符契一樣相合。何須再說無呢？如果憑藉無來窮盡有，怎麼能不稱之為漸悟呢？ 初次回答：如果業障還沒有窮盡，無就不可得。窮盡業障的弊端，才可以得到無。業障窮盡就是無，確實如同符契。將要去除業障，必須依靠教導。在有的時候是學習而不是領悟，領悟在有之外，依託學習而達到。只不過是階級教導愚人的談論，以及一悟得意的論調罷了。 維再次問：論中說，領悟在有之外，難道不是逐漸的嗎？使學習者希望探求本源，每天進步其明智，不如使明智不每天進步，與不說話相同。如果每天進步其明智，難道不是漸悟嗎？ 再次回答：明智不是逐漸到達的，信念是由教導而產生的。為什麼這麼說呢？因為...

【English Translation】 English version: The hope of learning. This is because the Chinese do not have a gradual process in understanding the truth, but falsely believe that the Dao does not require learning. The barbarians have a learning process in understanding the truth, but falsely believe that the Dao can be gradually understood. Therefore, although expedient means and the true Dharma are the same, their functions are different. In the past, Xiang Ziqi believed that Confucianism and Taoism were the same, and Ying Jifu said that Confucius and Laozi could be compared. They all wanted to peek into the origin of the Dao. How much more so is the true Dao? I asked three times, repeatedly seeking answers, because the Chinese and barbarians have different natures of difficulty and ease, so the two sages (Confucius and Shakyamuni) applied different teachings. Emphasizing adapting to customs can be said to be very good. However, profound examples are above, and ignorant people are below, so setting examples should be prudent in their policies, and the obedience of the people must be a true return to the source. Now Confucius has abandoned the path of sacred learning, while Shakyamuni has opened up the path of gradual enlightenment. If the tools for fishing and the nets for catching rabbits are already complicated, then how can the people return to the truth? Three answers: winter and summer have different attributes, using spring and autumn as the beginning and end. Day and night have different functions, relying on morning and evening to go back and forth. How much more so can the most refined and subtle principles be directly taught to vulgar people? Therefore, those who use gradual enlightenment are to secretly create sudden enlightenment. Those who rely on etiquette are to secretly achieve learning to be a sage. Learning to be a sage cannot be separated from the Six Classics, and the Six Classics can obtain sudden enlightenment. Without seeing the Tripitaka (三藏), they think that the fruits and tools of the Tripitaka are clearly visible, what doubts are there about the complexity? Since fish and rabbits have been caught, the people can be saved. The monk Wei asked: I have heard the Dharma master of the New Treatise say that the ultimate principle (宗極) is subtle and does not allow for stages. It causes learners to exhaust the extreme of existence (有), and natural non-existence (無) is as compatible as a tally. Why is there a need to speak of non-existence? If one relies on non-existence to exhaust existence, how can one not call it gradual enlightenment? The first answer: If karmic obstacles have not been exhausted, non-existence cannot be obtained. Only by exhausting the evils of karmic obstacles can one obtain non-existence. The exhaustion of karmic obstacles is non-existence, which is indeed like a tally. To remove karmic obstacles, one must rely on teachings. At the time of existence, it is learning and not enlightenment. Enlightenment is outside of existence, relying on learning to reach it. It is merely talk of stages teaching the foolish, and the theory of gaining satisfaction in one enlightenment. Wei asked again: The treatise says that enlightenment is outside of existence, is it not gradual? It causes learners to hope to explore the origin, and to increase their wisdom daily. It is better to not increase wisdom daily, which is the same as not speaking. If one increases wisdom daily, is it not gradual enlightenment? The second answer: Wisdom is not gradually attained, faith is generated by teaching. Why do I say this? Because...

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教而信則有日進之功。非漸所明則無入照之分。然向道善心起。損累生垢伏。伏似無同善似惡乖。此所務不俱非心本無累。至夫一悟萬滯同盡耳。

維三問。答云。由教而信。則有日進之功。非漸所明。則無入照之分。夫尊教而推宗者。雖不永用。當推之時。豈可不暫合無耶。若許其暫合。猶自賢于不合非漸如何。

三答。暫者假也。真者常也。假知無常。常知無假。今豈可以假知之暫而侵常知之真哉。今暫合賢于不合。誠如來言竊有微證。巫臣諫莊王之日。物賒於己。故理為情先。及納夏姬之時。已交於物。故情居理上。情理云互物己相傾。亦中知之率任也。若以諫自為悟。豈容納時之惑耶。且南為聖也。北為愚也。背北向南。非停北之謂。向南背北。非至南之稱。然向南可以向南背北。非是停北。非是停北。故愚可去矣。可以至南。故悟可得矣。◎

◎慧驎演僧維問

當假知之一合與真知同異。

初答。

與真知異。

驎再問。

以何為異。

再答。假知者累伏故。理暫為用用暫在理。不恒其知。真知者照寂故理常為用用常在理。故永為真知。

驎三問。累不自除。故求理以除累。今假知之一合理實在心。在心而累不去。將何以去之乎。

【現代漢語翻譯】 現代漢語譯本： 通過教導而產生信心，就能獲得每日進步的功效；如果不是通過循序漸進的方式來明白，就無法達到深入照見的境界。然而，當向道的善良之心生起時，損耗和積累的污垢也會潛伏。這種潛伏的狀態似乎與善良不同，與正道相悖。這些所要做的並非都是心的本質原本沒有的累贅。一旦領悟，所有的滯礙都會同時消失。

維三問：通過教導而產生信心，就能獲得每日進步的功效；如果不是通過循序漸進的方式來明白，就無法達到深入照見的境界。那麼，尊重教導並推崇宗義的人，即使不能永遠運用，在推崇的時候，難道可以不暫時符合真理嗎？如果允許他暫時符合，也比不符合要好，那麼不通過漸悟又該如何呢？

三答：暫時的，是虛假的；真實的，是永恒的。虛假地知道是無常的，真正地知道是永恒不變的。現在怎麼可以用虛假認識的暫時來侵犯永恒認識的真實呢？現在暫時的符合比不符合要好，這確實如佛所說，我私下裡有些許證明。巫臣勸諫莊王的時候，把東西賒給自己，所以理智在情感之前。等到接納夏姬的時候，已經和外物有了瓜葛，所以情感在理智之上。情感和理智相互交替，外物和自身相互傾軋，這也是中等智慧的人所遵循的規律。如果把勸諫當作是自己領悟，怎麼會容忍接納夏姬時的迷惑呢？而且，向南是聖人，向北是愚人。背離北方朝向南方，不是停留在北方；朝向南方背離北方，不是到達南方的終點。然而朝向南方可以背離北方，但不是停留在北方。所以愚昧可以去除。可以到達南方，所以領悟可以獲得。

慧驎演僧維問： 當虛假認識的符合與真實認識的符合，是相同還是相異？

初答： 與真實認識相異。

驎再問： 以什麼為相異？

再答：虛假的認識，是因為有累贅潛伏的緣故，所以理智暫時被運用，運用的暫時存在於理智之中，不能恒常地認識。真實的認識，是因為照亮寂靜的緣故，所以理智常常被運用，運用的常常存在於理智之中，所以永遠是真實的認識。

驎三問：累贅不自己消除，所以尋求理智來消除累贅。現在虛假認識的符合，理實在心中，在心中而累贅不去，將用什麼來去除它呢？

【English Translation】 English version: If faith arises from teaching, there will be progress day by day. If it is not understood gradually, there will be no part in entering illumination. However, when the good intention of turning towards the Dao arises, the accumulated defilements also lie dormant. This dormant state seems different from goodness and contrary to the right path. These things to be done are not all burdens that the mind originally did not have. Once enlightened, all obstacles will disappear simultaneously.

Wei asks three times: If faith arises from teaching, there will be progress day by day. If it is not understood gradually, there will be no part in entering illumination. Then, for those who respect teaching and uphold the doctrine, even if they cannot apply it forever, when upholding it, can they not temporarily conform to the truth? If he is allowed to conform temporarily, it is still better than not conforming. Then how about not through gradual enlightenment?

Three answers: The temporary is false; the true is eternal. Falsely knowing is impermanent, truly knowing is eternally unchanging. How can we use the temporary of false knowledge to infringe upon the truth of eternal knowledge? Now, temporary conformity is better than non-conformity. This is indeed as the Buddha said, and I privately have some slight proof. When Wuchen advised King Zhuang, he put things on credit for himself, so reason was before emotion. When he accepted Xia Ji, he was already entangled with external things, so emotion was above reason. Emotion and reason alternate, external things and oneself encroach upon each other. This is also the rule followed by people of medium wisdom. If one regards advising as one's own enlightenment, how can one tolerate the confusion of accepting Xia Ji? Moreover, facing south is a sage, facing north is a fool. Turning away from the north and facing the south is not stopping in the north; facing the south and turning away from the north is not reaching the end of the south. However, facing the south can turn away from the north, but it is not stopping in the north. Therefore, ignorance can be removed. One can reach the south, so enlightenment can be attained.

Huilin, the monk Yan, asks: When the conformity of false knowledge and the conformity of true knowledge, are they the same or different?

First answer: Different from true knowledge.

Lin asks again: In what way are they different?

Answer again: False knowledge is because there are burdens lying dormant, so reason is temporarily used, and the temporary use exists in reason, unable to know constantly. True knowledge is because of illuminating stillness, so reason is always used, and the use always exists in reason, so it is eternally true knowledge.

Lin asks three times: Burdens do not eliminate themselves, so one seeks reason to eliminate burdens. Now, in the conformity of false knowledge, reason is truly in the mind, but the burdens are not removed. What will be used to remove them?

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三答。累起因心。心觸成累。累恒觸者心日昏。教為用者心日伏。伏累彌久至於滅累。然滅之時在累伏之後也。伏累滅累貌同實異。不可不察。滅累之體。物我同忘有無一觀。伏累之狀。他己異情空實殊見。殊實空異己他者入于滯矣。一無有同我物者出於照也。

驎維問。三世長於百年。三千廣于赤縣。四部多於戶口。七寶妙于石沙。此亦方有小大。故化有遠近。得不謂之然乎。

初答。事理不同恒成四端。自有小大各得其宜。亦有賢愚違方而處。所謂世同時異物是人非。譬割雞之政亦有牛刀佩璽而聽。豈皆唐虞。今謂言折體盡于武城。長世皆覃于天下。未之聞也。且俱稱妙覺而國土精粗。不可以精粗國土而言聖有優劣。景跡之應本非所徴矣。

維再問。論云。或道廣而事狹。或事是而人非。今不可以事之小大而格道之粗妙。誠哉斯言。但所疑不在此耳。設令周孔實未盡極。以之應世。故自居宗。此自是世去聖遠未足明極。夫降妙數階以接群粗。則粗者所不測。然數階之妙非極妙之謂。推此而言。撫世者于粗為妙。然于妙猶粗矣。以妙乘粗。則無往不盡。以粗求妙。則莫睹其原。無往不盡。故謂之窮理。莫睹其原。故仰之彌高。今豈可就顏氏所崇而同之極妙耶。

再答。今不藉顏所推。而謂

【現代漢語翻譯】 現代漢語譯本： 三次回答。積累的根源在於心念的生起，心念與外境接觸便形成了積累。如果積累持續不斷地觸動心念，心就會日益昏昧；如果教法被用來調伏心念，心就會日益順從。調伏積累的時間越長，就越能最終滅除積累。然而，滅除積累的狀態是在調伏積累之後實現的，調伏積累和滅除積累表面相似，實則不同，不可不仔細辨察。滅除積累的境界是物我兩忘，將有和無視為一體。而調伏積累的狀態則是分別他者和自己，執著空和實，如果執著于虛幻的實有，區分自己和他人，就會陷入停滯。完全沒有與我相同的事物，這才是從智慧中生出的境界。

驎維問道：『三世（過去、現在、未來）比百年更長久，三千大千世界比中國（赤縣）更廣闊，四部（指四大部洲）的人口比這裡的戶口更多，七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）比石頭沙礫更珍妙。這些也都有大小之分，所以教化有遠近之別，這樣理解對嗎？』

第一次回答：『事和理不同，恒常形成四種端緒。事物自有大小，各自得到適宜的安排。也有賢能和愚笨的人，違背常理而處事。這就是所謂的世事同時代不同，事物相同人卻不同。比如宰殺小雞也要動用宰牛的刀，身佩印璽卻聽取小事，難道都是唐堯虞舜那樣的聖人嗎？現在說言語能夠完全表達道理，武城這個地方能夠遍及天下，我沒有聽說過這樣的說法。而且都稱為妙覺，但國土有精妙和粗陋之分，不能因為國土的精妙和粗陋就說聖人有優劣之分。聖蹟的顯現本來就不是用來證明這些的。』

驎維再次問道：『論典中說：『有的道理廣博而事情狹隘，有的事情正確而人卻不對。』現在不能因為事情的大小來衡量道理的粗妙，這話確實如此。但我的疑惑不在這裡。假設周公孔子實際上沒有完全達到極致，用他們的學說來應世，所以自居宗師的地位。這自然是因為時代距離聖人遙遠，不足以完全闡明極致的道理。如果降低精妙的層次來接引粗淺的眾生，那麼粗淺的人就無法測度精妙之處。然而降低層次的精妙，並不是極致的精妙。由此推論，治理世事的人，在粗淺的人看來是精妙的，但在精妙的境界中仍然是粗淺的。用精妙來駕馭粗淺，那麼無往而不盡善盡美；用粗淺來尋求精妙，那麼就無法看到它的根源。無往而不盡善盡美，所以稱為窮盡事理；無法看到它的根源，所以仰望它就更加高遠。現在怎麼能因為顏回所崇尚的就認為那是極致的精妙呢？』

再次回答：『現在不是憑藉顏回所推崇的，而是說……』 English version: Three answers. Accumulated afflictions arise from the mind's activity. When the mind comes into contact with external objects, afflictions are formed. If these afflictions constantly touch the mind, the mind becomes increasingly obscured. If teachings are used to subdue the mind, the mind becomes increasingly compliant. The longer afflictions are subdued, the more likely they are to be extinguished eventually. However, the state of extinguishing afflictions is achieved after subduing them. Subduing and extinguishing afflictions appear similar but are actually different, and must be carefully discerned. The state of extinguishing afflictions is one where both self and objects are forgotten, and existence and non-existence are viewed as one. The state of subduing afflictions is one where others and self are distinguished, and emptiness and reality are clung to. If one clings to illusory reality and distinguishes between self and others, one will fall into stagnation. The state of having nothing in common with oneself arises from wisdom.

Linwei asked: 'The three times (past, present, and future) are longer than a hundred years, the three thousand great chiliocosms are wider than China (Chixian), the population of the four continents is greater than the population here, and the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) are more wonderful than stones and sand. These also have differences in size, so teachings have differences in distance. Is this understanding correct?'

The first answer: 'Affairs and principles are different, and constantly form four aspects. Things have their own sizes, and each gets its appropriate arrangement. There are also wise and foolish people who act contrary to reason. This is what is meant by the world being different in the same era, and things being the same but people being different. For example, even when slaughtering a chicken, one might use an ox-slaughtering knife, and one might wear a seal but listen to trivial matters. Are they all like the sages Yao and Shun? Now, to say that words can fully express principles, and that the place of Wucheng can encompass the whole world, I have not heard of such a thing. Moreover, all are called Wonderful Enlightenment, but countries have refined and coarse distinctions. One cannot say that sages are superior or inferior based on the refinement or coarseness of their countries. The manifestation of sacred traces is not meant to prove these things.'

Linwei asked again: 'The treatise says: 'Sometimes the principle is broad but the affair is narrow, and sometimes the affair is correct but the person is wrong.' Now, one cannot measure the subtlety of the principle by the size of the affair. This is indeed true. But my doubt is not here. Suppose that the Duke of Zhou and Confucius did not actually reach the ultimate, and used their teachings to respond to the world, so they occupied the position of masters. This is naturally because the era is far from the sages, and it is not enough to fully explain the ultimate principle. If one lowers the subtle level to receive coarse beings, then coarse beings cannot fathom the subtle. However, the subtlety of lowering the level is not the ultimate subtlety. From this, it can be inferred that those who govern the world are subtle in the eyes of the coarse, but are still coarse in the realm of subtlety. Using subtlety to ride on coarseness, then there is nothing that is not perfect. Seeking subtlety with coarseness, then one cannot see its origin. There is nothing that is not perfect, so it is called exhausting the principle. One cannot see its origin, so looking up to it becomes even higher. Now, how can one equate what Yan Hui admired with the ultimate subtlety?'

The second answer: 'Now, it is not based on what Yan Hui admired, but rather to say...'

【English Translation】 English version: Three answers. Accumulated afflictions arise from the mind's activity. When the mind comes into contact with external objects, afflictions are formed. If these afflictions constantly touch the mind, the mind becomes increasingly obscured. If teachings are used to subdue the mind, the mind becomes increasingly compliant. The longer afflictions are subdued, the more likely they are to be extinguished eventually. However, the state of extinguishing afflictions is achieved after subduing them. Subduing and extinguishing afflictions appear similar but are actually different, and must be carefully discerned. The state of extinguishing afflictions is one where both self and objects are forgotten, and existence and non-existence are viewed as one. The state of subduing afflictions is one where others and self are distinguished, and emptiness and reality are clung to. If one clings to illusory reality and distinguishes between self and others, one will fall into stagnation. The state of having nothing in common with oneself arises from wisdom.

Linwei asked: 'The three times (past, present, and future) are longer than a hundred years, the three thousand great chiliocosms are wider than China (Chixian), the population of the four continents is greater than the population here, and the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) are more wonderful than stones and sand. These also have differences in size, so teachings have differences in distance. Is this understanding correct?'

The first answer: 'Affairs and principles are different, and constantly form four aspects. Things have their own sizes, and each gets its appropriate arrangement. There are also wise and foolish people who act contrary to reason. This is what is meant by the world being different in the same era, and things being the same but people being different. For example, even when slaughtering a chicken, one might use an ox-slaughtering knife, and one might wear a seal but listen to trivial matters. Are they all like the sages Yao and Shun? Now, to say that words can fully express principles, and that the place of Wucheng can encompass the whole world, I have not heard of such a thing. Moreover, all are called Wonderful Enlightenment, but countries have refined and coarse distinctions. One cannot say that sages are superior or inferior based on the refinement or coarseness of their countries. The manifestation of sacred traces is not meant to prove these things.'

Linwei asked again: 'The treatise says: 'Sometimes the principle is broad but the affair is narrow, and sometimes the affair is correct but the person is wrong.' Now, one cannot measure the subtlety of the principle by the size of the affair. This is indeed true. But my doubt is not here. Suppose that the Duke of Zhou and Confucius did not actually reach the ultimate, and used their teachings to respond to the world, so they occupied the position of masters. This is naturally because the era is far from the sages, and it is not enough to fully explain the ultimate principle. If one lowers the subtle level to receive coarse beings, then coarse beings cannot fathom the subtle. However, the subtlety of lowering the level is not the ultimate subtlety. From this, it can be inferred that those who govern the world are subtle in the eyes of the coarse, but are still coarse in the realm of subtlety. Using subtlety to ride on coarseness, then there is nothing that is not perfect. Seeking subtlety with coarseness, then one cannot see its origin. There is nothing that is not perfect, so it is called exhausting the principle. One cannot see its origin, so looking up to it becomes even higher. Now, how can one equate what Yan Hui admired with the ultimate subtlety?'

The second answer: 'Now, it is not based on what Yan Hui admired, but rather to say...'

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之為極。但謂顏為庶幾。則孔知幾矣。且許禹昌言。孔非本談。以堯則天體無是同。同體至極豈計有之小大耶。

維三問。凡世人所不測。而又昌言者皆可以為聖耶。

三答。夫昌言賢者尚許其賢。昌言聖者。豈得反非聖耶。日用不知百姓之迷濛。惟佛究盡實相之崇高。今欲以崇高之相而令迷濛所知。未之有也。茍所不知。焉得不以昌言為信。既以釋昌為是。何以孔昌為非耶。

竺法綱問。敬披高論探研宗極。妙判權實存旨儒道。遺教孔釋昌言折中。允然新論。可謂激流導源瑩拂發暉矣。詳復答勖維之問。或謂因權以通。或學而非悟爾。為玄句徒設。無關於胸情焉。竊所未安。何以言之。夫道形天隔幾二險絕。學不漸宗曾無彷彿。馳騁有端思不出位。神崖曷由而登幾峰所從而超哉。若勤務于有而坐體于無者。譬猶揮毫鐘張之側功侔羿養之能。不然明矣。蓋同有非甚閡尚不可以玩此而善彼。豈況乎有無之至背而反得以相通者耶。

又云。累既未盡。無不可得。盡累之弊。始可得無耳。

問曰。夫膏盲大道摧辀玄路。莫尚于封有之累也。蓋有不能祛有。祛有者必無未有。先盡。

有累然後得無也。就如所言累盡則無爾。為累之自去實不無待。實不無待則不能不無。故無無貴矣。如彼

【現代漢語翻譯】 現代漢語譯本：

達到極致。但說顏回差不多接近聖人，那麼孔子就是知幾了。況且贊同禹昌的言論，孔子並非根本不談論這些。用堯來比喻天，本體沒有不同。本體達到極致，哪裡會計算有的大小呢？ 維提問：凡是世人所不能理解，而又大加宣揚的，都可以稱作聖人嗎？ 三回答：讚揚賢人，尚且認可他是賢人；讚揚聖人，怎麼能反而說他不是聖人呢？百姓每天都在用卻不明白，只有佛陀才能徹底明白實相的崇高。現在想要用崇高的實相讓那些迷惑的人明白，這是不可能的。如果他們不明白，怎麼能不相信那些被大加宣揚的言論呢？既然認可了釋迦牟尼的宣揚是對的，為什麼認為孔子的宣揚是錯的呢？ 竺法綱問：我恭敬地拜讀您的高論，探究研習宗極，巧妙地判斷權宜和真實，儲存儒道的宗旨。遺教、孔子、釋迦牟尼的昌言，折中調和，確實是新的論斷。可以說是疏通激流，引導源頭，使之清澈明亮，煥發光彩了。詳細地回覆和勉勵維的提問，有人說是因為權宜而通達，或者只是學習而不是領悟。認為玄妙的語句只是徒勞地設定，與胸中的情感無關。我私下裡感到不安。為什麼要這樣說呢？道與天相隔，幾和二險峻阻絕。學習如果不逐漸深入根本，就從來沒有相似之處。馳騁有界限，思考不出本位。神聖的懸崖怎麼能夠攀登，幾微的山峰從哪裡超越呢？如果勤奮地致力於有，而靜坐體悟于無，這就好比在鐘繇、張芝的旁邊揮毫，功力與后羿、逢蒙的射箭能力相當。不然的道理是很明顯的。大概是同於有，關係還不算太隔閡，尚且不可以玩弄這個而擅長那個。更何況有和無的極端對立，反而能夠相互溝通呢？ 又說：牽累既然沒有完全消除，無就不可得。消除牽累的弊端，才可以得到無。 問：膏肓是大道，摧毀車軸是玄路，沒有比封固有之累更重要的了。有不能去除有，去除有的人必定是無，還沒有有的時候，先要消除。 先消除有的牽累，然後才能得到無。就像您所說的牽累消除就能得到無，牽累的消除確實不能不有所等待。確實不能不有所等待，就不能不無。所以無無才可貴。就像那樣。

【English Translation】 English version:

To reach the ultimate. But to say that Yan Hui was almost a sage, then Confucius knew the signs. Moreover, agreeing with Yu Chang's words, Confucius did not fundamentally avoid discussing these. Using Yao as an analogy for Heaven, the essence is not different. If the essence reaches the ultimate, how can one calculate the size of existence? Wei asks: Can all those things that the world cannot fathom, and are greatly promoted, be called sages? San answers: Praising a virtuous person, one should acknowledge their virtue; praising a sage, how can one say they are not a sage? People use it daily without understanding, only the Buddha can thoroughly understand the sublimity of true reality. Now, wanting to use the sublime aspect of true reality to make those who are deluded understand, this is impossible. If they do not understand, how can they not believe in those greatly promoted words? Since you acknowledge that Shakyamuni's promotion is correct, why do you think Confucius's promotion is wrong? Zhu Faqian asks: I respectfully read your profound discourse, exploring and studying the ultimate principle, skillfully judging the expedient and the real, preserving the essence of Confucianism and Daoism. The teachings, Confucius, Shakyamuni's promotion, reconciling and harmonizing, are indeed new arguments. It can be said to be dredging the rapids, guiding the source, making it clear and bright, and radiating brilliance. Replying in detail and encouraging Wei's question, some say it is because of expediency that one understands, or it is just learning and not enlightenment. They think that the profound sentences are just set up in vain, and have nothing to do with the feelings in the heart. I privately feel uneasy. Why say this? The Dao is separated from Heaven, and the subtle and the obvious are dangerously isolated. If learning does not gradually deepen into the root, there is never any similarity. Galloping has boundaries, and thinking does not go beyond its position. How can the sacred cliff be climbed, and from where can the subtle peaks be surpassed? If one diligently devotes oneself to existence and sits in meditation to realize non-existence, it is like wielding a brush next to Zhong Yao and Zhang Zhi, with skill comparable to the archery abilities of Hou Yi and Feng Meng. The principle that it is not so is very clear. Probably being the same as existence, the relationship is not too estranged, and one cannot play with this and be good at that. Moreover, how can the extreme opposition of existence and non-existence communicate with each other? It is also said: If the entanglements are not completely eliminated, non-existence cannot be obtained. Only by eliminating the drawbacks of entanglements can one obtain non-existence. Question: The vital region is the great path, destroying the axle is the profound path, and there is nothing more important than the burden of fixed existence. Existence cannot remove existence, and those who remove existence must be non-existence. Before there is existence, one must first eliminate. First eliminate the entanglements of existence, and then one can obtain non-existence. Just as you said that eliminating entanglements can obtain non-existence, the elimination of entanglements cannot but have something to wait for. Since it cannot but have something to wait for, it cannot but be non-existent. Therefore, non-non-existence is precious. Just like that.

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重暗自晞無假火日。無暇火日則不能不設。亦明無尚焉。落等級而奇頓悟。將於是乎躓矣。暇任之餘幸思嘉釋。

釋慧琳問。三複精議。辨㦎二家斟酌儒道。實有懷于論矣。至於去釋漸悟遺孔殆庶。蒙竊惑焉。釋云有漸。故是自形者有漸。孔之無漸亦是自道者無漸。何以知其然耶。中人可以語上。久習可以移性。孔氏之訓也。一合於道場非十地之所階。釋家之唱也。如此漸絕文論二聖詳言。豈獨夷束于教華拘於理。將恐斥離之辯辭長於新論乎。勖道人難云。絕欲由於體理。當謂日損者以理自悟也。論曰。道與俗反本不相關。故因權以通之。物濟則反本。問曰。權之所假習心者。亦終以為慮乎。為曉悟之日與經之空理都自反耶。若其永背空談翻為未說。若始終相扶可修教而至。不答維驎。假知中殊為藻艷。但與立論有違。假者以旋迷喪理。不以鉆火致惑。茍南向可以造越。北背可以棄燕。信燕北越南矣。慮空可以洗心。損有可以祛累。亦有愚而空聖矣。如此但當勤般若以日忘瞻郢路而驟進。復何憂于失所乎。將恐一悟之唱。更躓于南北之譬耶。

答綱琳二法師

披覽雙難欣若暫對。藻豐論博蔚然滿目。可謂勝人之口。然未厭於心。聊伸前意無由言對。執筆長懷。謝靈運和南。

答綱公難

【現代漢語翻譯】 現代漢語譯本： 重暗自希望沒有虛假的火日（比喻智慧之光）。如果沒有空閑的時間和智慧之光，就不能不設立（方便法門）。也說明沒有比這更高的了。如果落入等級次第而追求奇特的頓悟，恐怕會因此受阻。希望在閑暇之餘，能認真思考並給予好的解釋。 釋慧琳問道：多次研讀您的精闢議論，辨析㦎（指佛教）和儒家二者的觀點，斟酌儒家的思想和道家的理論，實在是有所思考才進行論述的。至於拋棄佛教的漸悟，遺忘孔子的教誨，恐怕是差不多了吧。我私下感到疑惑。佛教說有漸悟，所以是自己修行而逐漸領悟的。孔子說沒有漸悟，也是自己體悟大道而沒有漸悟。憑什麼知道是這樣的呢？『中等資質的人可以告訴他高深的道理，長期學習可以改變人的本性』，這是孔子的教誨。『一旦與道場相應，就不是十地菩薩所能階升的』，這是佛教的唱言。如此一來，就斷絕了文論，二位聖人詳細的言論。難道僅僅是夷人被教條束縛，華人被義理拘泥嗎？恐怕是駁斥離析的辯辭勝過新的論述吧。勖道人反駁說：斷絕慾望是由於體悟了真理。應當說每天減少慾望，是通過真理來自我領悟。論者說：道與世俗相反，本來就不相關聯，所以才藉助權宜之法來溝通。事物得到救濟，就會迴歸本源。問道：權宜之法所藉助的習染之心，最終也會成為顧慮嗎？是爲了曉悟的那一天與經典中的空性之理都各自相反嗎？如果永遠背離空談，反而成了沒有說過的。如果始終互相扶持，可以通過修行教義而達到。沒有回答維驎。即使知道其中有特殊的華麗辭藻，但與立論有所違背。權宜之法是爲了避免迷惑而喪失真理，而不是爲了鉆木取火而導致迷惑。如果向南走可以到達越國，向北背離可以拋棄燕國，相信燕國在北，越國在南。考慮空性可以洗滌心靈，減少擁有可以去除累贅，也有愚笨而空虛的聖人啊。如此一來，就應當勤奮修習般若智慧，每天忘記（目標），瞻望郢都的道路而快速前進。又何必擔憂迷失方向呢？恐怕一悟之說，會更加受阻於南北的比喻吧。 回答綱琳二位法師： 拜讀了二位的辯難，欣喜得好像暫時面對面一樣。文采豐富，論述廣博，氣勢充沛，充滿眼簾。可以說是勝過別人的口才。然而還沒有使我心悅誠服。姑且陳述我之前的想法，沒有機會當面辯論。執筆長久思念。謝靈運合十。 回答綱公的辯難

【English Translation】 English version: Heavily and secretly hoping for no false fire-sun (metaphor for the light of wisdom). If there is no free time and light of wisdom, one cannot but establish (expedient means). It also clarifies that there is nothing higher than this. If one falls into graded stages and seeks extraordinary sudden enlightenment, I am afraid it will be hindered because of this. I hope that in leisure time, one can seriously think and give a good explanation. 釋慧琳 (Shi Huilin) asked: After repeatedly studying your insightful arguments, distinguishing the views of 㦎 (referring to Buddhism) and Confucianism, and considering the thoughts of Confucianism and the theories of Daoism, it is indeed with some thought that you have made these arguments. As for abandoning the gradual enlightenment of Buddhism and forgetting the teachings of Confucius, it is probably close to that. I privately feel confused. Buddhism says there is gradual enlightenment, so it is through one's own practice that one gradually realizes. Confucius said there is no gradual enlightenment, which is also through one's own realization of the Great Dao without gradual enlightenment. How do you know this is the case? 'A person of average ability can be told profound principles, and long-term learning can change a person's nature,' this is the teaching of Confucius. 'Once in harmony with the Bodhimanda (道場), it is not something that the Ten Bhumis (十地) can ascend to,' this is the chant of Buddhism. In this way, the literary arguments are cut off, and the detailed words of the two sages. Is it merely that the barbarians are bound by dogma and the Chinese are confined by reason? I am afraid that the arguments of refutation and separation surpass the new arguments. 勖道人 (Xu Daoren) retorted: Cutting off desires is due to realizing the truth. It should be said that reducing desires daily is through self-realization from the truth. The arguer said: The Dao (道) is contrary to the mundane, and originally they are not related, so expedient means are used to communicate. When things are saved, they will return to the origin. Asked: The habitual mind that expedient means rely on, will it eventually become a concern? Is it that the day of enlightenment and the principle of emptiness in the scriptures are all contrary to each other? If one forever turns away from empty talk, it becomes something that has not been said. If they always support each other, one can reach it through cultivating the teachings. There was no reply to 維驎 (Wei Lin). Even knowing that there are special flowery words in it, it is contrary to the argument. Expedient means are to avoid confusion and lose the truth, not to cause confusion by drilling wood to make fire. If going south can reach Yue (越), turning north can abandon Yan (燕), believe that Yan is in the north and Yue is in the south. Considering emptiness can wash the mind, reducing possessions can remove burdens, and there are foolish and empty sages. In this way, one should diligently cultivate Prajna (般若) wisdom, forget (the goal) daily, look forward to the road to Yingdu (郢都) and advance quickly. Why worry about getting lost? I am afraid that the saying of sudden enlightenment will be even more hindered by the metaphor of north and south. Answering Dharma Masters 綱 (Gang) and 琳 (Lin): Having read the two of your debates, I am as happy as if I were facing you temporarily. The writing is rich, the arguments are broad, the momentum is full, filling the eyes. It can be said to surpass the eloquence of others. However, it has not yet convinced me. Let me state my previous thoughts, there is no opportunity to argue in person. Holding the pen, I think for a long time. 謝靈運 (Xie Lingyun) palms together. Answering the debate of 公 (Gong)

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來難云。同有非甚閡。尚不可以玩此而善彼。豈況乎有無之至背而反得以相通者耶。此是拘於所習以生此疑耳。夫專玩筆札者。自可不工於弧矢。弧矢既工復玩筆札者。何為不兼哉。若封有而不向宗。自是封者之失。造無而去滯何為不可得皆。借不兼之有。以詰能兼之無。非惟鐘胡愧射于更李羿養慚書于羅趙。觸類之躓始充巧曆之嘆。今請循其本。夫憑無以伏有。伏之則有忘。伏時不能知。知則不復辨。是以坐忘日損之談近出老莊。數緣而滅經有舊說。如此豈累之自去實無之所濟。且明為晦新功在火日。但火日不稱功于幽闇。般若不言惠于愚憃耳。推此而往。詎俟多雲。

答琳公難

孔雖曰語上。而云聖無階級。釋維曰一合。而云物有佛性。物有佛性其道有歸。所疑者漸教。聖無階級其理可貴。所疑者殆庶。豈二聖異涂將地使之然。斥離之難始是有在辭長之論無乃角弓耶。

難云。若其永背空談翻為未說。若始終相扶可循教而至。可謂公孫之辭辯者之囿矣。夫智為權本。權為智用。今取聖之意則智即經之辭。則權傍權以為檢。故三乘咸蹄筌。既意以歸宗。故般若為魚兔。良由民多愚也。教故迂矣。若人皆得意。亦何貴于攝悟。假知之論旨明在有者能為達理之諫。是為交賒相傾。非悟道之謂。與其

【現代漢語翻譯】 現代漢語譯本 來難云：如果『有』和『無』之間存在根本的對立，那麼專注于其中一個就會妨礙對另一個的理解。如果尚且不能通過玩味一種事物來精通另一種事物，那麼『有』和『無』這種截然相反的概念又怎麼可能相互溝通呢？這只是因為拘泥於已有的習慣才產生這種疑問。專注于書法的人，自然可能不擅長射箭。但如果一個人既精通射箭又喜歡書法，為什麼不能兩者兼顧呢？如果執著于『有』而不追求根本，那是執著者的過失。如果通過『無』來去除滯礙，為什麼不能兩者都得到呢？用不能兼顧的『有』來詰難能夠兼顧的『無』，這不僅會讓鐘繇、胡昭因射箭不如耿恭、李廣而慚愧，也會讓王羲之、趙孟頫因書法不如羅貫中、施耐庵而感到羞愧。像這樣觸類旁通的障礙，一開始就充滿了對技巧和歷程的嘆息。現在請追溯其本源。憑藉『無』來駕馭『有』，駕馭之後就會忘記『有』。駕馭時無法認知，認知之後就不再分辨。因此，『坐忘』和『日損』的說法，是老子和莊子的思想。通過數字來消除因緣，是經典中原有的說法。像這樣，難道不是自己去除累贅，實際上是『無』所帶來的幫助嗎？而且，光明是爲了消除晦暗，新的功用體現在火和太陽上。但火和太陽不會對幽暗之處誇耀自己的功勞，般若智慧也不會對愚蠢的人宣揚自己的恩惠。由此推及其他，哪裡還需要多說呢？ 答琳公難： 孔子雖然說過要談論高層次的道理，但也說過聖人沒有等級之分。維摩詰雖然說過一切事物都是統一的，但也說過萬物皆有佛性。萬物皆有佛性，其道最終會歸於一處。所懷疑的是漸進的教導。聖人沒有等級之分，這個道理值得推崇。所懷疑的是大概和差不多。難道兩位聖人的道路不同，是所處的地位使他們這樣嗎？斥責分離的困難，一開始就是因為有執著，冗長的言論，難道不是像角弓一樣嗎？ 難云：如果永遠背離空談，反而不如不說。如果始終相互扶持，就可以遵循教導而達到目標。這可以說是公孫龍的辯論，辯論者的牢籠啊！智慧是權變的根本，權變是智慧的應用。現在如果採取聖人的意圖，那麼智慧就是經典的辭藻。那麼權變就依附於權變，作為檢驗的標準。所以三乘都只是到達目的的工具。既然意圖已經歸於根本，那麼般若就像捕捉魚和兔子的工具。正是因為民眾大多愚昧，所以教導才如此迂迴曲折。如果人們都能領會意圖，又何必重視攝受和覺悟呢？假設知道的論旨，明確在於有知識的人能夠提出通達事理的諫言。這是互相傾軋，不是領悟真理的說法。與其...

【English Translation】 English version Lai Nan said: 'If 'existence' and 'non-existence' are fundamentally opposed, then focusing on one will hinder understanding of the other. If one cannot master one thing by playing with it, how can 'existence' and 'non-existence,' which are diametrically opposed, communicate with each other? This doubt arises from being拘泥 (jū ní - adhering rigidly) to existing habits. Those who focus on calligraphy may naturally not be good at archery. But if someone is both proficient in archery and fond of calligraphy, why can't they do both? If one clings to 'existence' without seeking the fundamental, that is the fault of the one who clings. If one removes obstacles through 'non-existence,' why can't both be attained? Using the 'existence' that cannot be combined to question the 'non-existence' that can be combined, it would not only make Zhong Yao (鐘繇) and Hu Zhao (胡昭) ashamed of being inferior to Geng Gong (耿恭) and Li Guang (李廣) in archery, but also make Wang Xizhi (王羲之) and Zhao Mengfu (趙孟頫) ashamed of being inferior to Luo Guanzhong (羅貫中) and Shi Nai'an (施耐庵) in calligraphy. Such obstacles to generalization are initially filled with sighs about skills and experiences. Now, please trace it back to its origin. Relying on 'non-existence' to subdue 'existence,' after subduing, one will forget 'existence.' One cannot know while subduing, and after knowing, one will no longer distinguish. Therefore, the sayings of 'sitting in oblivion' and 'daily loss' are the thoughts of Laozi (老子) and Zhuangzi (莊子). Eliminating karma through numbers is an original saying in the scriptures. Like this, isn't it oneself removing burdens, and in reality, it is the help brought by 'non-existence'? Moreover, brightness is to eliminate darkness, and new functions are reflected in fire and the sun. But fire and the sun will not boast of their merits in dark places, and Prajna (般若 - wisdom) will not proclaim its grace to the foolish. Extending this to others, where is there a need to say more?' Answering Lin Gong's (琳公) Difficulties: Although Confucius (孔子) said to talk about higher-level principles, he also said that sages have no hierarchy. Although Vimalakirti (維摩詰) said that all things are unified, he also said that all things have Buddha-nature (佛性). All things have Buddha-nature, and their path will eventually return to one place. What is doubted is gradual teaching. Sages have no hierarchy, and this principle is worthy of respect. What is doubted is probably and almost. Could it be that the paths of the two sages are different because of the positions they are in? Criticizing the difficulty of separation is initially because of attachment, and lengthy remarks, isn't it like a 角弓 (jiǎo gōng - horn bow)?' Nan (難) said: 'If one always turns away from empty talk, it is better not to speak. If one always supports each other, one can follow the teachings to reach the goal. This can be said to be the debate of Gongsun Long (公孫龍), the cage of debaters! Wisdom is the root of expediency, and expediency is the application of wisdom. Now, if we take the intention of the sage, then wisdom is the rhetoric of the classics. Then expediency is attached to expediency as a standard of inspection. Therefore, the Three Vehicles (三乘) are all just tools to reach the goal. Since the intention has returned to the root, then Prajna is like a tool for catching fish and rabbits. It is precisely because most people are foolish that the teachings are so circuitous. If people can all understand the intention, why value receiving and awakening? Assuming the purpose of knowing, it is clear that knowledgeable people can offer advice that reaches the principles of things. This is mutual strife, not the saying of enlightenment. Rather than...'

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立論有何相違。燕北越南有遇空聖。其理既當。頗獲於心矣。若勤者日忘瞻者驟進。亦實如來言。但勤未是得瞻未是至。當其此時可謂向宗。既得既至可謂一悟將無同。轡來馳而云異𨅊耶。

王衛軍問

論曰。由教而信有日進之功。非漸所明。無入照之分。

問曰。由教而信而無入照之分。則是闇信聖人。若闇信聖人理不關心。政可無非聖之尤。何由有日進之功。

論曰。暫者假也。真者常也。假知無常。常知無假。又曰。假知累伏。理暫為用用暫在理。不恒其知。

問曰。暫知為假知者。則非不知矣。但見理尚淺。未能常用耳。雖不得與真知等照。然寧無入照之分耶。若暫知未是見理。豈得云轉理暫為用。又不知以為稱知。

論曰。教為用者心日伏。伏累彌久至於滅累。

問曰。教為用而累伏。為云何伏耶。若都未見理專心闇信。當其專心唯信而已。謂此為累伏者。此是慮不能並。為此則彼廢耳。非為理累相權能使累伏也。凡厥心數孰不皆然。如此之伏根本未異。一倚一伏循環無已。雖復彌久累何由滅。

弘曰。一悟之談常謂有心。但未有以折中異同之辯。故難於厝言耳。尋覽來論所釋良多。然猶有未好解處。試條如上為呼可容。此疑不既。欲使彼我意盡覽者。

【現代漢語翻譯】 現代漢語譯本 立論的觀點有什麼互相違背的地方呢？燕北和越南有遇到空聖（指頓悟的聖人）的說法，這個道理既然是恰當的，我也頗為認同。如果說勤奮的人每天都有進步，有見地的人進步很快，這確實是如來所說的。但是，勤奮並不一定能達到目的，有見地也不一定能到達終點。在那個時候，可以說是在朝著目標前進。既然達到了目的，到達了終點，可以說是一次頓悟，難道不會像駕著同一副韁繩卻朝著不同的方向奔馳一樣嗎？

王衛軍提問：

論述說：通過學習教義而產生的信仰，有每天進步的功效，但不是通過漸悟所能明白的，因此沒有進入照見的份。

提問：通過學習教義而產生的信仰，卻沒有進入照見的份，那麼就是盲目地相信聖人。如果盲目地相信聖人，道理並不關心，最多隻能避免犯非聖人的錯誤，怎麼會有每天進步的功效呢？

論述說：暫時的東西是虛假的，真實的東西是永恒的。知道虛假的東西是無常的，才能知道永恒的東西不是虛假的。又說：知道虛假的東西會帶來積累的迷惑，道理暫時被用來發揮作用，而發揮作用是暫時的，存在於道理之中，不是永恒不變的認知。

提問：暫時的認知是虛假的認知，那麼就不是一無所知了。只是對道理的理解還很淺顯，不能經常運用罷了。即使不能與真知等同照見，難道就沒有進入照見的份嗎？如果暫時的認知還不是見到真理，怎麼能說轉而用道理來發揮作用呢？又怎麼能把不知當成知呢？

論述說：以教義為用，心中的迷惑就會一天天減少，積累的迷惑時間越久，最終會達到消除迷惑的境界。

提問：以教義為用，迷惑就會減少，是怎麼減少的呢？如果完全沒有見到真理，只是專心盲目地相信，在專心的時候，只是相信而已。如果說這就是迷惑減少，這只是因為顧此失彼罷了。因為這樣做，那個就會被廢棄，並不是因為用道理來權衡，就能使迷惑減少。凡是心中的念頭，哪個不是這樣呢？這樣減少迷惑，根本上並沒有改變，一個依靠，一個減少，循環往復沒有停止。即使時間再久，迷惑又怎麼能消除呢？

弘法師說：關於頓悟的談論，常常認為是有心，只是沒有用來調和異同的辯論，所以難以措辭。尋閱來信的論述，解釋了很多，但還是有一些不太好理解的地方，試著列在上面，希望可以包容。這個疑問沒有結束，想要使彼此的意圖讓讀者都明白。

【English Translation】 English version What contradictions are there in the arguments? There is a saying in Yanbei and Vietnam about encountering an 'empty saint' (referring to an enlightened sage), and since this principle is appropriate, I quite agree with it. If it is said that the diligent progress daily and those with insight advance rapidly, this is indeed what the Tathagata (如來) said. However, diligence does not necessarily lead to attainment, and insight does not necessarily lead to the destination. At that time, it can be said that one is moving towards the goal. Once the goal is attained and the destination is reached, it can be said to be a moment of enlightenment. Wouldn't it be like driving with the same reins but galloping in different directions?

Wang Weijun asks:

The argument states: Faith arising from teachings has the effect of daily progress, but it is not understood through gradual enlightenment, therefore there is no share in entering illumination.

Question: If faith arising from teachings has no share in entering illumination, then it is blindly believing in the sage. If one blindly believes in the sage and does not care about the principle, one can at most avoid making non-sage mistakes. How can there be the effect of daily progress?

The argument states: The temporary is false, and the true is eternal. Knowing that the false is impermanent allows one to know that the eternal is not false. It is also said: Knowing the false brings accumulated delusion, and the principle is temporarily used to function, but the functioning is temporary and exists within the principle; it is not a constant knowledge.

Question: If temporary knowledge is false knowledge, then it is not complete ignorance. It is just that the understanding of the principle is still shallow and cannot be used frequently. Even if it cannot be equated with true knowledge and illumination, is there not a share in entering illumination? If temporary knowledge is not yet seeing the truth, how can it be said that the principle is turned to function? And how can ignorance be called knowledge?

The argument states: Using the teachings reduces the delusions in the mind day by day. The longer the accumulated delusions last, the more they will eventually be eliminated.

Question: Using the teachings reduces delusions, but how are they reduced? If one has not seen the truth at all and only blindly believes with all one's heart, then at the time of concentration, one is only believing. If this is said to be the reduction of delusions, it is only because one is neglecting one thing for another. Because of doing this, that will be abandoned. It is not that using the principle to weigh things can reduce delusions. Which thought in the mind is not like this? Reducing delusions in this way does not change the root. One relies, one reduces, and the cycle continues without end. Even if it lasts for a long time, how can delusions be eliminated?

Dharma Master Hong said: Discussions about sudden enlightenment often assume that there is a mind, but there has been no debate to reconcile the differences, so it is difficult to put into words. After reading the arguments in the letter, many explanations have been made, but there are still some places that are not well understood. I have tried to list them above, hoping for tolerance. This doubt has not ended, and I want to make the intentions of both sides clear to the readers.

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泠然又對無兆兼當造膝。執筆增懷。真不可言。

王弘敬謂答王衛軍問

問曰。由教而信而無入照之分。則是闇信聖人耶。若闇信聖人理不關心。政可非聖之尤。何由有日進之功。

答曰。顏子體二未及於照則向善。已上莫非闇信。但教有可由之理。我有求理之志。故曰關心。賜以之二。回以之十。豈直免尤而已。實有日進之功。

問曰。暫知為假。知者。則非不知矣。但見理向淺。未能常用耳。雖不得與真知等照。然寧可謂無入照之分耶。若暫知未是見理。豈得云理暫為用。又不知以何稱知。

答曰。不知而稱知者。政以假知得名耳。假者為名非暫知如何。不恒其用豈常之謂。既非常用。所以交賒相傾。故諫人則言政理悅已則犯所知。若以諫時為照。豈有悅時之犯。故知言理者浮談。犯知者沈惑。推此而判。自聖已下無淺深之照。然中人之性有崇替之心矣。

問曰。教為用而累伏。為云何伏耶。若都未見理專心闇信。當其專心唯信而已。謂此為累伏者。此是慮不能並。屬此則彼廢耳。非為理累相權能使累伏也。凡厥心數孰不皆然。如此之伏根本末異。一倚一伏循環無已。雖復彌久累何由滅。

答曰。累伏者屬此則廢彼。實如來告。凡厥心數孰不皆然。亦如來旨。更恨不

【現代漢語翻譯】 現代漢語譯本： 泠然又對無兆兼（無兆：沒有預兆）當面請教，執筆時更加感慨，真是難以言表。

王弘敬回答王衛軍的提問

問：如果通過教導而產生信仰，卻沒有進入照見的境界，那豈不是盲目地相信聖人嗎？如果盲目地相信聖人，道理卻不放在心上，那簡直是比誹謗聖人還要嚴重。又怎麼會有每天進步的功效呢？

答：顏回（顏子）領悟了『二』，但還沒有達到照見的境界，所以才向善。已經超過顏回的人，沒有不是通過盲信而入門的。但是教導中有可以遵循的道理，我也有追求真理的志向，所以說『關心』。孔子賜予顏回『二』，顏回回報以『十』，難道僅僅是免於過失而已嗎？實際上是有每天進步的功效的。

問：暫時的認知是虛假的，認知者，就不是一無所知了。只是對道理的理解還比較淺顯，不能經常運用罷了。即使不能與真正的認知等同，難道能說沒有進入照見的境界嗎？如果暫時的認知不是見到真理，又怎麼能說真理暫時被運用了呢？又該用什麼來稱呼這種認知呢？

答：不知道卻稱之為知道，正是因為虛假的認知而得名。虛假是爲了命名，如果不是暫時的認知又是什麼呢？不能恒常地運用，又怎麼能稱之為『常』呢？既然不是恒常地運用，所以才會交替傾斜。所以勸諫別人時就說政理，取悅自己時就違背了所知道的。如果把勸諫時看作是照見，又怎麼會有取悅自己時的違背呢？所以自以為懂得道理的人是誇誇其談，違背自己所知的人是沉溺於迷惑。由此推斷，從聖人以下，沒有深淺不同的照見。然而中等資質的人，有崇尚和墮落的心。

問：教導作為一種運用，卻會帶來累贅和潛伏，這是怎麼潛伏的呢？如果完全沒有見到真理，只是專心盲信，當他專心的時候，就只有信仰而已。說這是累贅和潛伏，是因為他考慮不能兼顧，專注於此就會荒廢彼。不是因為道理的累贅，相互權衡就能使累贅潛伏。凡是心念，哪個不是這樣呢？如此的潛伏，根本和末節不同，一個依靠一個潛伏，循環往復沒有停止。即使時間再長，累贅又怎麼會消失呢？

答：累贅和潛伏，專注於此就會荒廢彼，確實如來所說。凡是心念，哪個不是這樣，也是如來的旨意。更遺憾的是不

【English Translation】 English version: Lingran again approached Wuzhao (Wuzhao: without premonition) for instruction, expressing even deeper feelings while holding the writing brush, which were truly beyond words.

Wang Hongjing's Answer to Wang Weijun's Question

Question: If one develops faith through teachings but lacks the element of illuminating insight, isn't that blindly believing in sages? If one blindly believes in sages without taking the principles to heart, it's even worse than slandering them. How can there be daily progress?

Answer: Yan Hui (Yanzi) grasped 'two' but hadn't reached the stage of illuminating insight, hence his inclination towards goodness. Those who have surpassed Yan Hui all entered through blind faith. However, the teachings contain principles to follow, and I have the aspiration to seek truth, hence 'taking it to heart.' Confucius bestowed 'two' upon Yan Hui, and Yan Hui returned 'ten.' Is it merely avoiding fault? In reality, there is daily progress.

Question: Temporary knowledge is false. One who knows is not entirely ignorant. It's just that the understanding of principles is still shallow and cannot be applied constantly. Even if it cannot be equated with true knowledge, can it be said that there is no element of illuminating insight? If temporary knowledge is not seeing the truth, how can it be said that the truth is temporarily applied? And what should this knowledge be called?

Answer: Calling not knowing as knowing is merely named by false knowledge. False is for naming, what else if not temporary knowledge? Not constant in its application, how can it be called 'constant'? Since it's not constant, it alternates and inclines. Therefore, when advising others, one speaks of political principles, but when pleasing oneself, one violates what one knows. If advising is seen as illumination, how can there be violation when pleasing oneself? Therefore, those who claim to understand principles are merely talking superficially, and those who violate their knowledge are indulging in delusion. From this, it can be judged that below the sages, there is no illuminating insight of varying depths. However, people of average quality have hearts that can aspire or decline.

Question: Teachings, as a means of application, bring about burdens and dormancy. How does this dormancy occur? If one hasn't seen the truth at all and only blindly believes with undivided attention, then at that moment of undivided attention, there is only faith. To say that this is a burden and dormancy is because one considers the inability to attend to both; focusing on this neglects that. It's not that the burden of principles, through mutual weighing, can cause dormancy. Which thought isn't like this? Such dormancy differs in root and branch, one relying and one dormant, endlessly cycling. Even after a long time, how can the burden disappear?

Answer: The burden and dormancy, focusing on this neglects that, is indeed as the Tathagata said. Which thought isn't like this, is also the Tathagata's intention. It is even more regrettable that not

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就學人設言而以恒物為譏耳。譬如藥驗者疾易痊。理妙者吝可洗。洗吝豈復循環。疾痊安能起滅。則事不侔居然已辨。但無漏之功。故資世俗之善。善心雖在五品之數。能出三界之外矣。平叔所謂冬日之陰。輔嗣亦云。遠不必攜。聊藉此語以況入無果無阻隔。靈運自一悟理。質以經誥。可謂俗文之談。然書不盡意。亦前世格言。幽僻無事聊與同行道人。共求其衷猥辱高難。辭微理析莫不精究。尋覽彌日欣若暫對。輒復更伸前論。雖不辯酬。釋來問且以示懷耳。海嶠岨迥披敘無期。臨白增懷。眷嘆良深。謝靈運再拜。

王衛軍重答書

更尋前答。超悟亦不知。所以為異。政當爾已。送示生公此間道人。故有小小不同。小涼當共面盡。脫有厝言。更白麵寫未由寄之。於此所散猶多。

竺道生答王衛軍書

究尋謝永嘉論。都無間然。有同似若妙善。不能不以為欣。檀越難旨甚要。切想尋必佳通耳。且聊試略取論意以伸欣悅之懷。以為茍若不知焉能有信。然則由教而信。非不知也。但資彼之知理在我表。資彼可以至我。庸得無功于日進。未是我知。何由有分于入照。豈不以見理于外非復全昧知不自中未為能照耶。

與安成侯嵩書

姚興

吾曾以己所懷疏條摩訶衍諸義。圖與什公平

詳厥衷。遂有哀。故不復能斷理。未久什公尋復致變。自爾喪戎相尋無複意事。遂忘棄之。近以當遣使送像。欲與卿作疏。箱篋中忽得前所條本末。今送示卿。徐徐尋撫。若於卿有所不足者。便可致難也。見卿未日並可以當言笑。

吾前試通聖人三達觀以咨什公。公尋有答。今並送。往請此事皆是昔日之意。如今都無情懷。如何矣。

通三世論

曾問諸法師明三世或有或無。莫適所定。此亦是大法中一段處所而有無不泮。情每慨之。是以忽疏野懷聊試孟浪言之。誠知孟浪之言不足以會理。然胸襟之中欲有少許意。子不能默已。輒疏條相呈。匠者可為折衷。余以為三世一統循環為用。過去雖滅其理常在。所以在者。非如阿毗曇注言。五陰塊然喻若足之履地。真足雖往厥跡猶存。當來如火之在木。木中欲言有火耶。視之不可見。欲言無耶。緣合火出。經又云。聖人見三世。若其無也。聖無所見。若言有耶。則犯常嫌明過去未來雖無。眼對理恒相因。茍因理不絕聖見三世無所疑矣。

什法師答

雅論大通甚佳。去來定無此作不通。佛說色陰。三世和合總名為色。五陰皆爾。又云。從心生心。如從谷生谷。以是故知。必有過去無無因之咎。又云。六識之意識。依已滅之意為本而生意識。又正見

【現代漢語翻譯】 現代漢語譯本： 詳細地訴說我的心意，結果卻只有悲哀，所以無法再理智地判斷。不久鳩摩羅什大師又遭遇變故，自此之後喪事不斷，我再也沒有心思處理這些事情，於是就忘記了這件事。最近因為要派使者護送佛像，想和你一起寫一份奏疏，在箱子里偶然發現了之前所寫的草稿，現在送給你看。你可以慢慢地閱讀，如果覺得其中有什麼不足的地方，可以提出來討論。我們見面的時候，也可以當作笑談。

我之前嘗試用聖人的『三達觀』請教鳩摩羅什大師，大師很快就有了回覆，現在一併送給你。請你看看，這些都是過去的想法，現在我已經沒有那種心情了，怎麼辦呢？

通三世論

我曾經問過各位法師，關於三世（過去、現在、未來）是有還是無的問題，但沒有得到確定的答案。這在佛法中也是一個重要的部分，但有和無的爭論沒有停止，我常常為此感到慨嘆。因此，我隨意地寫下一些粗略的想法，希望能拋磚引玉。我當然知道這些粗略的言論不足以闡明真理，但心中總想表達一些想法，不吐不快，所以就寫下來呈給您，希望您能加以斟酌。我認為三世是一個統一的整體，循環運作。過去雖然已經滅亡，但它的道理仍然存在。之所以說存在，並不是像《阿毗曇》的註釋所說的那樣，五陰（色、受、想、行、識）像一塊塊東西一樣，就像腳踩在地上，雖然腳已經離開了，但腳印仍然存在。未來就像火在木頭裡一樣，要說木頭裡有火嗎？看起來是看不見的。要說沒有嗎？因緣聚合，火就會出現。《經》中又說，聖人能看到三世。如果三世不存在，聖人又看到什麼呢？如果說三世存在，那就犯了『常』的錯誤。說明過去和未來雖然已經過去和未來，但眼前的道理是恒常相續的。如果這種道理不中斷，那麼聖人看到三世就沒有什麼可懷疑的了。

鳩摩羅什法師的回答

您高雅的論述非常精闢，如果認為過去和未來是固定不變的，那就說不通了。佛說色陰（rupa-skandha），是三世和合的總稱，五陰（panca-skandha）都是這樣。又說，從心生心，就像從穀子生穀子一樣。因此可知，必定有過去，否則就會有無因的過失。又說，六識（sad-vijnana）中的意識（vijnana），是依靠已經滅亡的意（manas）為根本而產生的。又說，正見（samyag-drsti）

【English Translation】 English version: I explained my innermost thoughts in detail, but it only resulted in sorrow, so I am no longer able to judge rationally. Not long after, Kumarajiva (Jiumoluoshi) [a famous Buddhist translator] encountered further misfortunes. Since then, there has been a succession of funerals, and I no longer have the heart to deal with these matters, so I forgot about it. Recently, because I am about to send an envoy to escort the Buddha statue, I wanted to write a memorial together with you. I accidentally found the draft I wrote before in the box, so I am sending it to you now. You can read it slowly, and if you feel that there is anything insufficient, you can bring it up for discussion. When we meet, we can also treat it as a joke.

I previously tried to consult Kumarajiva (Jiumoluoshi) [a famous Buddhist translator] with the 'Threefold Clear Vision' of a sage, and the master quickly responded. I am sending it to you together now. Please take a look. These are all past thoughts, and now I no longer have that kind of mood. What should I do?

On the Theory of the Three Times

I once asked various Dharma masters about whether the three times (past, present, and future) exist or not, but I did not get a definite answer. This is also an important part of the Dharma, but the debate about existence and non-existence has not stopped, and I often feel saddened by this. Therefore, I casually wrote down some rough ideas, hoping to elicit valuable opinions. I certainly know that these rough words are not enough to clarify the truth, but I always want to express some thoughts in my heart, and I cannot remain silent, so I wrote them down and presented them to you, hoping that you can carefully consider them. I believe that the three times are a unified whole, operating in a cycle. Although the past has perished, its principle still exists. The reason why it exists is not like what the commentary of the Abhidhamma (Apitan) [Buddhist philosophical texts] says, that the five skandhas (wuyin) [form, feeling, perception, mental formations, and consciousness] are like blocks of things, just like the foot stepping on the ground, although the foot has left, the footprint still remains. The future is like fire in wood. Should we say that there is fire in the wood? It cannot be seen. Should we say that there is none? When the conditions come together, fire will appear. The Sutra also says that the sage can see the three times. If the three times do not exist, what does the sage see? If we say that the three times exist, then we commit the error of 'permanence'. It shows that although the past and future have passed and are yet to come, the principle before our eyes is constantly connected. If this principle is not interrupted, then there is no doubt that the sage sees the three times.

Kumarajiva's (Jiumoluoshi) [a famous Buddhist translator] Answer

Your elegant discussion is very insightful. If you think that the past and future are fixed and unchanging, then it does not make sense. The Buddha said that rupa-skandha (se yin) [form] is the general term for the combination of the three times, and the five skandhas (panca-skandha) [form, feeling, perception, mental formations, and consciousness] are all like this. It is also said that mind arises from mind, just like grain arises from grain. Therefore, it can be known that there must be a past, otherwise there will be the fault of having no cause. It is also said that the consciousness (vijnana) [one of the six consciousnesses] of the six consciousnesses (sad-vijnana) [eye, ear, nose, tongue, body, and mind consciousnesses] arises based on the mind (manas) [the sixth consciousness] that has already perished. It is also said that right view (samyag-drsti) [one of the eightfold path]

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名過去業未來中果法也。又十力中第二力知三世諸業。又云。若無過去業則無三途報。又云。學人若在有漏心中。則不應名為聖人。以此諸比。固知不應無過去。若無過去未來則非通理經。法所不許。又十二因緣是佛法之深者。若定有過去未來則與此法相違。所以者何。如有穀子地水時節牙根得生。若先已定有則無所待有。若先有則不名從緣而生。又若先有則是常倒。是故不得定有不得定無。有無之說唯時所宜耳。以過去法起行業。不得言無。

又云。今不與目對。不得言有。雅論之通甚有佳致。又大品所明。過去如不離未來現在如。未來現在如亦不離過去如。此亦不言無也。此實是經中之大要。俟得高對通復盡之。通不住法住般若眾生之所以不階道者有著故也。是以聖人之教恒以去著為事。故言以不住般若。雖復大聖玄鑒應照無際。亦不可著。著亦成患。欲使行人忘彼我遺所寄。泛若不繫之舟。無所倚薄則當於理矣。

通聖人放大光明普照十方

聖人之教。玄通無涯。致感多方。不可作一途求。不可以一理推。故應粗以粗。應細以細應。理固然矣。所以放大光明現諸神變者。此應十方諸大菩薩將紹尊位者耳。若處俗接粗。復容此事耶。阿含經云。釋氏之處天竺四十餘載。衣服飲食受諸患痛。與人

【現代漢語翻譯】 現代漢語譯本：名、過去、業、未來，都在果法之中。又有十力中的第二力，能知三世諸業。又說：『如果沒有過去的業，就沒有三途的報應。』又說：『學人如果在有漏心中，就不應被稱為聖人。』以此種種比較，可以知道不應該沒有過去。如果沒有過去和未來，就不是通理的經文，為佛法所不允許。而且十二因緣是佛法中很深奧的部分，如果一定有過去和未來，就與此法相違背。為什麼呢？比如有穀子的種子，加上土地、水、時節，才能生出牙和根。如果事先已經決定有了，那就沒有什麼可期待的了。如果事先已經有了，就不叫從因緣而生。而且如果事先有，那就是常倒。所以，不能說一定有，也不能說一定沒有。有沒有的說法，只是適合於某個時機而已。因為過去的法產生了行業，所以不能說沒有。 又說：『現在不與眼睛相對，就不能說有。』這種高雅的論述很有見地。而且《大品般若經》所闡明的，過去如不離未來如和現在如，未來如和現在如也不離過去如。這也沒有說沒有。這實際上是經中的大要。等到有高明的對手，才能徹底地闡述它。通達不住於法，而安住于般若，是眾生不能進入道的原因，因為他們執著。因此，聖人的教誨總是以去除執著為目的。所以說不住于般若。即使是大聖以玄妙的智慧照見無邊無際，也不可以執著。執著也會成為禍患。想要使修行人忘記彼我，遺忘所寄託之物，像不繫之舟一樣漂浮，無所依靠，這才是符合道理的。 通達的聖人放出大光明，普遍照耀十方 聖人的教誨，玄妙通達，沒有邊際，能感應多種情況。不能用一種方法來追求，不能用一個道理來推斷。所以應該用粗略的方法對待粗略的情況，用細緻的方法對待細緻的情況，這是理所當然的。所以放出大光明，顯現各種神通變化，這是爲了應和十方將要繼承尊位的諸大菩薩。如果在世俗中接觸粗俗的人，怎麼能容許這種事情呢？《阿含經》說，釋迦牟尼在天竺四十多年，衣服飲食都遭受各種患難痛苦，與人

【English Translation】 English version: Name, past, karma (ye), and future are all within the Dharma of results (guo fa). Furthermore, the second of the Ten Powers (shi li) is the power to know the karmas of the three times (san shi). It is also said, 'If there were no past karma, there would be no retribution in the three evil paths (san tu).' It is also said, 'If a learner (xue ren) is in a mind with outflows (you lou xin), he should not be called a sage (sheng ren).' Comparing these, it can be known that there should not be no past. If there were no past and future, it would not be a sutra (jing) of universal principle (tong li), which is not permitted by the Dharma. Moreover, the Twelve Links of Dependent Origination (shi er yin yuan) are the deepest part of the Buddha Dharma. If there is definitely a past and future, it contradicts this Dharma. Why? For example, if there is a grain of rice, with soil, water, and season, a sprout and root can grow. If it were predetermined to exist, then there would be nothing to depend on. If it already existed, it would not be called arising from conditions (yuan). Moreover, if it existed beforehand, it would be the inverted view of permanence (chang dao). Therefore, it cannot be said that it definitely exists, nor can it be said that it definitely does not exist. The saying of existence or non-existence is only suitable for a certain time. Because past Dharma gives rise to actions (xing ye), it cannot be said that it does not exist. It is also said, 'Now, not facing the eyes, it cannot be said to exist.' This elegant discussion has great merit. Moreover, what the Mahaprajnaparamita Sutra (Da Pin Ban Ruo Jing) clarifies is that the suchness (ru) of the past is not separate from the suchness of the future and the present; the suchness of the future and the present is also not separate from the suchness of the past. This also does not say that it does not exist. This is truly the great essence of the sutra. When a high-level opponent is obtained, it can be fully explained. Understanding and not dwelling in the Dharma, but dwelling in prajna (ban ruo, wisdom), is the reason why sentient beings (zhong sheng) cannot enter the path (dao), because they are attached (zhe). Therefore, the teachings of the sages always aim at removing attachments. Therefore, it is said not to dwell in prajna. Even if the great sage (da sheng) with profound wisdom illuminates the boundless, one should not be attached. Attachment also becomes a problem. Wanting to make practitioners forget self and other, forget what is entrusted, floating like an unmoored boat, without anything to rely on, then it is in accordance with reason. The enlightened sage emits great light, universally illuminating the ten directions (shi fang). The teachings of the sages are profound and all-encompassing, without boundaries, and can respond to many situations. It cannot be sought with one method, and cannot be inferred with one principle. Therefore, one should treat coarse situations with coarse methods, and treat fine situations with fine methods. This is the natural principle. Therefore, emitting great light and manifesting various miraculous transformations (shen bian) is to respond to the great Bodhisattvas (pu sa) of the ten directions who are about to inherit the honored position. If one is in the mundane world and deals with vulgar people, how can this be allowed? The Agama Sutra (A Han Jing) says that Shakyamuni (Shi Jia Mou Ni) was in India (Tian Zhu) for more than forty years, and his clothes and food suffered various hardships and pains, and he was with people

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不別。經又云。聖人亦入鹿馬而度脫之當在鹿馬。豈異於鹿馬哉。若不異鹿馬應世常流。不待此神變明矣。每事要須自同於前物。然後得行其化耳。

通三世

眾生歷涉三世。其猶循環。過去未來雖無眼對。其理常在。是以聖人尋往以知往。逆數以知來。

通一切諸法空

夫道者以無為為宗。若其無為。復何所有耶。

安成侯姚嵩表

臣言。奉珠像承。是皇后遺囑所建。禮覲之日永慕罔極。伏惟感往增懷。臣言。先承。陛下親營像。事每注心延望遲冀。暫一禮敬不悟聖恩垂及。乃復與臣供養此像。既功寶並重。且於製作之理擬。若神造中來。所見珠像誠當奇妙。然方之於此信復有間瞻。奉踴躍實在無量。夫受乾施者無報。蒙恩隆者無謝。雖欲仰陳愚誠。亦復莫知所盡。臣言。

臣言。奉陛下所通諸義。理味淵玄辭致清勝。簡詣逾於二篇。妙盡侔乎中觀。詠之玩之。紙已致勞而心猶無厭。真可謂當時之高唱累劫之宗范也。但臣頑闇思不參玄。然披尋之日真復詠歌弗暇不悟。弘慈善誘乃欲令參致問難。敢忘愚鈍輒位敘所懷。豈曰存難。直欲咨所未悟耳。臣言。

臣言。上通三世甚有深致。既已遠契聖心。兼復抑正眾說。宗涂亹亹超絕常境。欣悟之至。益令賞味增深。加

【現代漢語翻譯】 現代漢語譯本 不，不是這樣的。經書中又說，聖人也會進入鹿和馬的形態來度化眾生，那麼聖人度化眾生就應該在鹿和馬的形態中進行。這難道和鹿馬有什麼區別嗎？如果和鹿馬沒有區別，那麼聖人的應世就和平常的事物流一樣了，不需要這種神通變化就能明白。每件事都需要和之前的事物相同，然後才能施行教化。

通達三世

眾生經歷過去、現在、未來三世，就像循環一樣。過去和未來雖然沒有親眼看到，但其道理是永遠存在的。因此，聖人通過探尋過去來了解過去，通過逆向推算來了解未來。

通達一切諸法皆空

所謂『道』，是以『無為』作為根本宗旨的。如果達到了『無為』的境界，那還有什麼東西存在呢？

安成侯姚嵩的奏表

臣姚嵩上奏：我奉迎了（您賜予的）珠像，這是皇后遺囑要建造的。在禮拜瞻仰的日子裡，對皇后的思念沒有窮盡。我深感回憶往事，更加懷念。臣姚嵩上奏：之前承蒙陛下親自經營佛像之事，我一直關注此事，延頸企盼。希望能有機會禮敬一次，沒想到聖恩降臨，竟然又讓我來供養這尊佛像。這既是功德又是寶物，兩者都很重要，而且從製作的道理來推測，好像是神靈創造出來的。我所見過的珠像確實非常奇妙，但和這尊佛像相比，相信還是有差距的。我奉迎佛像，感到非常高興，實在無法用語言來形容。接受了上天的恩賜，就無法回報；蒙受了深厚的恩情，就無法感謝。雖然想表達我愚笨的誠意，也不知道該如何表達。臣姚嵩上奏。

臣姚嵩上奏：我拜讀了陛下所闡述的各種義理，這些義理的道理深刻玄妙，文辭清麗優美。內容簡明扼要勝過《二篇》（指《維摩詰經》中的《方便品》和《觀眾生品》），精妙完備堪比《中觀論》。吟詠玩味，紙張已經磨損，但心中仍然沒有厭倦。這真可謂是當時的高妙之論，累世的宗奉典範啊！但我愚鈍昏昧，思緒無法領悟玄機。然而，在披閱尋繹的日子裡，我實在忙於吟詠歌頌，沒有領悟到陛下弘揚慈善誘導，乃是要讓我參與討論問難。我怎敢忘記自己的愚笨，冒昧地陳述我心中的想法。這豈是故意設定難題，只是想請教我還不明白的地方。臣姚嵩上奏。

臣姚嵩上奏：陛下通達三世的論述非常有深度，既已遠遠契合聖人的心意，又匡正了各種錯誤的說法。其宗旨綿延不絕，超越了尋常的境界。欣喜領悟之餘，更加讓我賞玩品味，加深了理解。

【English Translation】 English version No, it is not so. The sutra also says that sages also enter the forms of deer and horses to liberate sentient beings. Then the liberation of sentient beings by sages should be carried out in the forms of deer and horses. Is this any different from deer and horses? If there is no difference from deer and horses, then the manifestation of sages in the world is the same as ordinary things, and it can be understood without this supernatural transformation. Everything needs to be the same as the previous things, and then the teachings can be carried out.

Understanding the Three Times

Sentient beings experience the three times of past, present, and future, just like a cycle. Although the past and future are not seen with the eyes, their principles are always there. Therefore, sages seek the past to know the past, and use reverse calculation to know the future.

Understanding that All Dharmas are Empty

The 'Dao' takes 'non-action' as its fundamental principle. If the state of 'non-action' is reached, then what else exists?

Memorial of Marquis Yao Song of Ancheng

Your subject, Yao Song, reports: I received the pearl image (bestowed by you), which was to be built according to the late Empress's will. On the days of worship and admiration, the longing for the Empress is endless. I deeply feel that recalling the past increases my longing. Your subject, Yao Song, reports: Previously, I was honored that Your Majesty personally managed the affairs of the Buddha image, and I have been paying attention to this matter, eagerly anticipating it. I hoped to have the opportunity to pay homage once, but I did not expect that Your Majesty's holy grace would descend and allow me to make offerings to this Buddha image. This is both merit and treasure, both of which are very important, and judging from the principles of its creation, it seems to have been created by gods. The pearl images I have seen are indeed very wonderful, but compared with this Buddha image, I believe there is still a gap. I welcome the Buddha image and feel very happy, which is really beyond words. Those who receive the grace of Heaven cannot repay it; those who receive deep kindness cannot thank it. Although I want to express my foolish sincerity, I don't know how to express it. Your subject, Yao Song, reports.

Your subject, Yao Song, reports: I have read the various meanings explained by Your Majesty. The principles of these meanings are profound and mysterious, and the words are clear and beautiful. The content is concise and surpasses the 'Two Chapters' (referring to the 'Upaya' and 'Bodhisattva-caryā' chapters in the Vimalakirti Sutra), and the subtlety and completeness are comparable to the Madhyamaka-karika. Chanting and savoring it, the paper has been worn out, but the heart is still not tired. This can truly be called the high-minded discourse of the time, and the exemplary model for generations to come! But I am foolish and ignorant, and my thoughts cannot comprehend the mysteries. However, in the days of reading and studying, I was really busy chanting and praising, and I did not realize that Your Majesty's promotion of charity and guidance was intended to allow me to participate in discussions and questions. How dare I forget my foolishness and presumptuously state my thoughts. This is not deliberately setting a difficult problem, but just wanting to ask about what I do not understand. Your subject, Yao Song, reports.

Your subject, Yao Song, reports: Your Majesty's discourse on understanding the three times is very profound, and it has not only deeply conformed to the mind of the sages, but also corrected various erroneous views. Its purpose is continuous and surpasses ordinary realms. In addition to being delighted and enlightened, it has made me appreciate and savor it even more, deepening my understanding.

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為什公研該兼備。實非愚臣所能稱盡。正當銘之懷抱以為心要耳。臣言。

臣言。上通不住法住般若義云。眾生所以不階道者。有著故也。聖心玄詣誠無不盡。然至乎標位六度。而以無著為宗。取之於心誠如明誨。即之於事脫有未極。夫無著雖妙似。若有不即真兩冥。有不即真兩冥。恐是心忘之謂耳。竊尋玄教如更有以。謹牒成言以攄愚見。故經云。以無所舍法具足檀波羅蜜。以此三事不可得故。三者既冥有無。無當無當之理即同幻化。以此而推。恐不住之致。非直忘彼我遺所寄而已。

難上通聖人放大光明普照十方

詔云。放大光明諸神變者。此自應十方諸大菩薩將紹尊位者耳。斯理之玄固非庸近所參。然不已之情猶欲言所未達。夫萬有不同精粗亦異。應彼雖殊而聖心恒一。恒一故圓以應之。不同故權以濟之。雖鹿馬而未始乖其大。雖現神變而未始遺其細。故凈名經云。如來或以光明而作佛事。或以寂寞而作佛事。顯默雖異而終致不二。然則于小大之間。恐是時互說耳。如華手經。初佛為德藏放大光明。令諸眾生普蒙其潤。又思益經中網明所問。如來三十三種光明。一切遇者皆得利益。法華經云。佛放眉間相光亦使四眾八部咸皆生疑。又云。處闇眾生各得相見。茍有其緣雖小必益。茍無其因雖大

【現代漢語翻譯】 現代漢語譯本： 為什麼說公和研應該兼備呢？實在不是我這個愚臣所能完全表達的。正應當銘記在心，作為最重要的原則。我說。

我說，您引用上通不住法住般若的意義說：『眾生不能進入正道，是因為有所執著。』聖上的深刻見解確實無所不包。然而，說到標立六度，而以無執著為宗旨，從內心領會確實如您所教誨的那樣。但在實踐中，恐怕還有未盡之處。無執著雖然玄妙，但如果不能達到『有』與『不有』的真正融合，恐怕只是忘記了『心』的本性。我私下揣測玄妙的教義，似乎還有更深層的含義。謹將您的教誨記錄下來，以表達我的愚見。所以經書上說：『以無所舍的法，具足檀波羅蜜（Dān bō luó mì，佈施的完成）。』因為這三件事是不可得的。三者既然融合了『有』與『無』，那麼『無』的道理就如同幻化一般。以此推論，恐怕不住的真諦，不僅僅是忘記了彼我，遺忘了寄託之處而已。

（臣）難以上通：聖人放出大光明，普遍照耀十方。

（皇帝）詔示說：『放出大光明，顯現各種神通變化，這自然是應十方諸大菩薩將要繼承尊位的人。』這個道理玄妙深奧，不是我等凡夫俗子所能理解的。然而，我還是想表達我尚未理解的地方。萬物不同，精粗也各異。應對他們的方式雖然不同，但聖人的心意始終如一。因為心意如一，所以能圓融地應對；因為萬物不同，所以能權宜地救濟。即使是指鹿為馬，也未曾違背大的原則；即使顯現神通變化，也未曾遺漏細微之處。所以《維摩詰經》上說：『如來或者以光明來做佛事，或者以寂寞來做佛事。』顯現和寂默雖然不同，但最終都達到不二的境界。既然如此，那麼在大小之間，恐怕只是根據時機互相說明而已。』如《華手經》所說，最初佛為德藏放出大光明，讓所有眾生普遍蒙受其恩澤。又如《思益經》中網明所問，如來三十三種光明，一切遇到的人都能得到利益。《法華經》說，佛從眉間放出相光，也使四眾八部都產生疑問。又說，處在黑暗中的眾生各自都能相見。如果有緣分，即使是小的光明也必定有益處；如果沒有因緣，即使是大的光明

【English Translation】 English version: Why should 'gong' (public-mindedness) and 'yan' (research) be combined? It is truly beyond what this foolish subject can fully express. It should be engraved in the heart as the most important principle. I say.

I say, you quoted the meaning of 'upholding non-abiding Dharma and abiding Prajna' (Bōrě, wisdom) saying: 'The reason why sentient beings cannot enter the path is because they are attached.' Your Majesty's profound insights are indeed all-encompassing. However, when it comes to establishing the Six Perfections (six pāramitās), and taking non-attachment as the principle, understanding it from the heart is indeed as you have taught. But in practice, I fear there are still shortcomings. Although non-attachment is profound, if it cannot achieve the true fusion of 'being' and 'non-being,' I fear it is merely forgetting the nature of 'mind.' I privately speculate that the profound teachings seem to have deeper meanings. I respectfully record your teachings to express my foolish views. Therefore, the scriptures say: 'With the Dharma of non-abandonment, one fulfills Dāna pāramitā (the perfection of giving).' Because these three things are unattainable. Since the three are fused with 'being' and 'non-being,' then the principle of 'non-being' is like an illusion. From this, I infer that the true essence of non-abiding is not merely forgetting the self and others, and forgetting the place of entrustment.

(The subject) challenges the superior: The sage emits great light, universally illuminating the ten directions.

(The Emperor) decreed: 'Emitting great light and manifesting various supernatural transformations, this is naturally for the great Bodhisattvas of the ten directions who are about to inherit the honored position.' This principle is profound and abstruse, not something that ordinary people like us can understand. However, I still want to express what I have not yet understood. The myriad things are different, and their essence is also different. Although the ways of responding to them are different, the sage's intention is always the same. Because the intention is the same, it can be responded to harmoniously; because the myriad things are different, it can be expediently relieved. Even if it is calling a deer a horse, it has never violated the great principle; even if manifesting supernatural transformations, it has never missed the subtle details. Therefore, the Vimalakirti Sutra says: 'The Tathagata (Rúlái, 'Thus Come One') sometimes performs Buddha-work with light, and sometimes performs Buddha-work with silence.' Although manifestation and silence are different, they ultimately reach the state of non-duality. In that case, between the small and the large, I fear it is just explaining to each other according to the occasion.' As the Hua-shou Sutra says, the first Buddha emitted great light for De-zang, allowing all sentient beings to universally receive its grace. Also, as Wang-ming asked in the Si-yi Sutra, the Tathagata's thirty-three kinds of light, everyone who encounters them can receive benefits. The Lotus Sutra says that the Buddha emitted light from between his eyebrows, also causing the four assemblies and eight divisions to have doubts. It also says that sentient beings in the dark can see each other. If there is affinity, even small light will surely be beneficial; if there is no cause, even great light

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或乖。故般若經云。若有眾生遇斯光者。必得無上道。又以神變令三惡眾生皆生天上。以此而言。至於光明神變之事似存平等。敢緣慈顧輒竭愚思。若復哀矜重開道者。豈直微臣獨受其賜。

難通一切諸法皆空

詔云。夫道者以無為為宗。若其無為復何所為耶。至理淵淡。誠不容言。然處在涉求之地。不得不尋本以致悟。不審明道之無為為當。以何為體。若以妙為宗者。雖在帝先而非極。若以無有為妙者。必當有不無之因。因稱俱未冥。詎是不二之道乎。故論云。無于無者必當有于有。有無之相譬猶修短之相形耳。無理雖玄將恐同彼斷常。常猶不可。況復斷耶。然則有無之肆。乃是邊見之所存。故中論云。不破世諦故則不破真諦。又論云。諸法若實則無二諦。諸法若空則無罪福。若無罪福凡聖無泮。二茍無。泮道何所益。由臣闇昧未悟宗極。唯愿仁慈重加誨諭。

姚興答

卿所難問。引喻兼富理極深致。實非膚淺所能具答。今為當都格以相酬耳。卿引般若經云。若有眾生遇斯光者。必得無上道。即經所言。未聞有凡流而得見光明者。如釋迦放大光明普照十方。當斯之時。經不言有群品而得見其怪而異之者。皆是普明之。徒以斯言之定不。為群小也。卿若以眾生為疑者。百億菩薩豈非眾生之謂

【現代漢語翻譯】 現代漢語譯本：或許是這樣。所以《般若經》說：『如果有眾生遇到這種光明，必定能證得無上道。』又以神通變化使三惡道的眾生都生到天上。由此而言，光明和神通變化的事情似乎存在平等性。我冒昧地憑藉著愚鈍的思考，希望得到您的慈悲顧念。如果能夠再次哀憐我，重新開示真理，那豈止是我這個微臣獨自承受恩賜呢？

難點在於理解一切諸法皆空的道理

詔書中說：『道的根本在於無為。如果無為，又有什麼作為呢？』至理深奧玄妙，確實難以用言語表達。然而身處在探索追求的境地，不得不追尋根本以求領悟。不知道您所闡明的『道』的『無為』，是以什麼作為本體？如果以『妙』作為根本，即使在帝王之前也並非極致。如果以『無有』為妙，必定有不『無』的原因。原因和結果都未能明瞭，怎麼能說是『不二之道』呢？所以《中論》說：『無』的『無』，必定有『有』的『有』。『有』和『無』的相對，就像『長』和『短』相互比較一樣。『無』的道理雖然玄妙，恐怕會落入斷滅或常有的邪見。常有尚且不可取，更何況是斷滅呢？那麼執著于『有』和『無』的說法，乃是邊見的所在。所以《中論》說：『不破除世俗諦，就不能破除真諦。』又說：『諸法如果真實存在，就沒有二諦。諸法如果空，就沒有罪福。』如果沒有罪福，凡人和聖人就沒有區別。如果二諦不存在，那麼修道有什麼益處呢？由於我愚昧無知，未能領悟根本的道理，希望您能再次慈悲地加以教誨。』

姚興的回答

您所提出的疑問，引用的比喻豐富，道理極其深刻，實在不是我這種淺薄之人能夠完全解答的。現在我只能大概地迴應您。您引用《般若經》說：『如果有眾生遇到這種光明，必定能證得無上道。』但經中所說，沒有聽說有凡夫俗子能夠見到這種光明的。比如釋迦牟尼佛放出大光明普照十方，在那個時候，經典並沒有說有眾生因為見到這種奇異的光明而得道的。這都是普遍照耀的緣故，不能用這句話來肯定所有的人都能得道。如果您對『眾生』這個詞有疑問，那麼百億菩薩難道不是眾生嗎？

【English Translation】 English version: Perhaps so. Therefore, the Prajna Sutra says, 'If there are sentient beings who encounter this light, they will surely attain the unsurpassed path.' Furthermore, through divine transformations, all beings in the three evil realms are reborn in the heavens. From this, it seems that there is equality in matters of light and divine transformation. I dare to rely on my foolish thoughts, hoping to receive your compassionate consideration. If you can once again have pity on me and re-enlighten the truth, it would not only be this humble servant who receives the blessing.

Difficulty in Understanding That All Dharmas Are Empty

The imperial edict says, 'The principle of the Dao (道, the Way) lies in non-action (wuwei, 無為). If there is non-action, then what is there to do?' The ultimate truth is profound and subtle, truly beyond words. However, being in a state of seeking, one must trace back to the root to attain enlightenment. I do not know what the 'non-action' of the Dao that you elucidate takes as its substance. If it takes '妙' (miao, the subtle) as its root, even before the emperor, it is not the ultimate. If it takes '無有' (wuyou, non-existence) as the subtle, there must be a cause for not being '無' (wu, non-existence). If the cause and effect are not yet understood, how can it be the 'non-dual path'? Therefore, the treatise says, 'The '無' (wu, non-existence) of '無' (wu, non-existence) must have the '有' (you, existence) of '有' (you, existence).' The relationship between '有' (you, existence) and '無' (wu, non-existence) is like the relationship between 'long' and 'short' being compared to each other. Although the principle of '無' (wu, non-existence) is profound, I fear it will fall into the heresy of annihilation or permanence. Permanence is already unacceptable, let alone annihilation? Therefore, clinging to the notions of '有' (you, existence) and '無' (wu, non-existence) is where biased views reside. Therefore, the Middle Treatise says, 'If the mundane truth is not refuted, then the ultimate truth cannot be refuted.' It also says, 'If all dharmas are real, then there are no two truths. If all dharmas are empty, then there is no sin or merit.' If there is no sin or merit, then there is no distinction between ordinary beings and sages. If the two truths do not exist, then what is the benefit of cultivating the Dao (道, the Way)? Because of my ignorance, I have not yet understood the ultimate principle. I hope that you will once again compassionately instruct me.'

Yao Xing's Reply

The questions you have raised, with rich metaphors and extremely profound principles, are truly beyond my shallow abilities to fully answer. Now I can only roughly respond to you. You quoted the Prajna Sutra, saying, 'If there are sentient beings who encounter this light, they will surely attain the unsurpassed path.' But the sutra says that it has not been heard that ordinary people can see this light. For example, when Shakyamuni Buddha emitted great light, universally illuminating the ten directions, at that time, the scriptures did not say that there were sentient beings who attained the Dao (道, the Way) because they saw this extraordinary light. This is all due to the universal illumination, and this sentence cannot be used to affirm that everyone can attain the Dao (道, the Way). If you have doubts about the term 'sentient beings,' then are not the hundreds of millions of Bodhisattvas sentient beings?

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耶。然經復云。普明之詣釋迦。皆與善男子善女人持諸華香來供養釋迦。及致供養之徒。自應普蒙其潤也。但光明之作本不為善男子善女人。所以得蒙餘波者。其猶蠅附驥尾得至千里之舉耳。

卿又引神變令三惡眾生得生人天。若在鹿為鹿。在馬為馬。而度脫之。豈非神變之謂耶。華手思益法華諸經所言。若云放大光明。自應與大品無異也。若一一光明以應適前物。此作非大所通。夫光明之與寂寞。此直髮意有參差其揆一也。卿引經言。施者受者財物不可得。與不住法不住般若未有異。二者直是始終之教也。統而言之。俱是破著之語耳。何者罪不罪施者受者及財物都不可得。若都不可得。復何所著。是勸無所著明矣。卿又問。明道之無為為宗同。諸法之自空為妙空。無以成極耶。又引論中二諦之間言。意所不及道之無為所寄耶。吾意以為。為道止無為。未詳所以宗也。何者夫眾生之所以流轉生死者。皆著故也。若欲止於心即不復生。既不生死。潛神玄漠與空合其體。是名涅槃耳。既曰涅槃。復何容有名于其間哉。夫道以無寄為宗。若求寄所在。恐乃惑之大者也。吾所明無為不可為有者。意事如隱尋求或當小難。今更重伸前義。卿所引中論。即吾義宗。諸法若不空則無二諦。若不有亦無二諦。此定明有無不相離。

【現代漢語翻譯】 現代漢語譯本： 您說經文中還提到，普明菩薩去拜訪釋迦牟尼佛時，所有的善男子善女人都帶著各種鮮花和香來供養釋迦牟尼佛，以及前來供養的人們，自然應該普遍得到佛法的滋潤。但是，佛的光明本來不是專門為善男子善女人而發出的，他們之所以能夠得到光明的照耀，就像蒼蠅附在千里馬的尾巴上，也能到達千里之外一樣。

您還引用神通變化，使三惡道的眾生能夠轉生到人道或天道。如果在鹿群中就變成鹿，在馬群中就變成馬，從而度化他們，這難道不就是神通變化的作用嗎？《華手經》、《思益經》、《法華經》等經典中所說的，如果說放出大光明，自然應該與《大品般若經》沒有什麼不同。如果每一道光明都應該適應眼前的具體事物，這種做法就不是大乘佛法所普遍適用的。光明與寂寞的本體，這只是發心上的差異，其根本原理是一樣的。您引用經文說，施者、受者和財物都不可得，與不住於法、不住于般若沒有什麼不同，這兩種說法實際上都是佛法從始至終的教義。總而言之，都是爲了破除執著。為什麼說罪與非罪、施者、受者以及財物都不可得呢？如果都不可得，又有什麼可以執著的呢？這是勸人不要執著，非常明顯。

您又問，明道的無為作為宗旨，與諸法自性本空作為妙空的極致，有什麼不同呢？又引用《中論》中二諦之間的關係，說意念所不能及的道，是否寄託于無為呢？我的意思是，修道只是爲了達到無為的境界，至於為什麼把它作為宗旨，我還不清楚。為什麼呢？眾生之所以在生死輪迴中流轉，都是因為執著。如果能夠止息妄心，就不會再有生死。既然沒有生死，精神就潛藏在玄妙寂靜的境界中，與空性融為一體，這就是涅槃。既然說是涅槃，又怎麼能容許任何名相存在於其中呢？道以無所寄託為宗旨，如果尋求寄託之所在，恐怕是最大的迷惑。我所闡明的無為，是不可執著為實有的。理解這件事可能有些困難。現在我再次重申前面的意思。您所引用的《中論》，正是我的義理所宗。諸法如果不空，就沒有二諦；如果不有，也沒有二諦。這明確說明了有和無是不可分離的。

【English Translation】 English version: You mentioned that the sutra also states that when Puming (Universal Light) visited Shakyamuni Buddha (the enlightened one), all the virtuous men and women brought various flowers and incense to offer to Shakyamuni, and those who came to make offerings should naturally receive the blessings of the Dharma. However, the light of the Buddha was not originally emitted specifically for virtuous men and women. The reason they were able to receive the light is like a fly clinging to the tail of a swift horse, able to travel a thousand miles.

You also cited the supernatural transformation that allows beings in the three evil realms to be reborn in the human or heavenly realms. If one is among deer, one becomes a deer; if one is among horses, one becomes a horse, thereby liberating them. Isn't this the function of supernatural transformation? The sutras such as the Hua Shou Sutra (Garland Hand Sutra), Si Yi Sutra (Thinking of the Unthinkable Sutra), and Lotus Sutra (Saddharma Puṇḍarīka Sūtra) say that if great light is emitted, it should be no different from the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). If each light should adapt to the specific things before it, this practice is not universally applicable to Mahayana Buddhism. The essence of light and stillness is only a difference in intention; their fundamental principle is the same. You quoted the sutra saying that the giver, receiver, and object of giving are all unattainable, which is no different from not dwelling in the Dharma and not dwelling in Prajna (wisdom). These two statements are actually the teachings of the Dharma from beginning to end. In short, they are all to break attachments. Why is it said that sin and non-sin, giver, receiver, and object of giving are all unattainable? If all are unattainable, what is there to be attached to? This is clearly advising people not to be attached.

You also asked, what is the difference between taking the non-action of illuminating the path as the ultimate goal and taking the inherent emptiness of all dharmas as the ultimate of wonderful emptiness? You also cited the relationship between the two truths in the Madhyamaka-karika (Treatise on the Middle Way), saying that the path that cannot be reached by thought is entrusted to non-action? My meaning is that cultivating the path is only to achieve the state of non-action. As for why it is taken as the ultimate goal, I am not clear. Why? The reason why sentient beings transmigrate in the cycle of birth and death is all because of attachment. If one can stop the deluded mind, there will be no more birth and death. Since there is no birth and death, the spirit is hidden in the mysterious and silent realm, merging with emptiness, which is Nirvana (liberation). Since it is said to be Nirvana, how can any names be allowed to exist in it? The path takes non-attachment as its ultimate goal. If one seeks the place of attachment, it is probably the greatest confusion. The non-action that I have explained is not to be clung to as real. Understanding this matter may be a little difficult. Now I reiterate the previous meaning. The Madhyamaka-karika that you quoted is precisely what my doctrine is based on. If all dharmas are not empty, there are no two truths; if they are not existent, there are also no two truths. This clearly shows that existence and non-existence are inseparable.

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何者若定言有則無以拔高士。若定明無則無以濟常流。是以聖人有無兼抱而不捨者。此之謂也。然諸家通第一義。廓然空寂無有聖人。吾常以為殊太遙遠不近人情。若無聖人知無者誰也。

安成侯嵩重表

臣言。奉賜還詔。誨喻周備。伏尋之日欣踴無量。陛下爰發德音光闡幽極。拓道義之門。演如來之奧。冥宗隱而復彰。玄扉掩而再敞。文外之旨可謂朗然幽燭矣。夫理玄者不可以言稱。事妙者固非常辭之所贊。雖欲心仰詠亦罔知所盡。由臣愚鈍而猥蒙陛下褒飾之美。誠復欣戴殊眷實𧹞比。仰味微言研詠彌至。其為蒙悟豈唯過半之益。但臣仍充外役。無由親承音旨。每望雲遐慨實在罔極。不勝延系。謹以申聞。臣嵩言。

得表具一二。吾常近之才。加多事惛塞觸事面牆。不知道理。安在為復。以卿好樂玄法。是以聊復孟浪以言之耳。而來喻過美益以不安。

析疑論

唐沙門釋慧凈

太子中舍辛谞。學該文史。誕傲自矜。心存道術。輕弄佛法。染翰著論詳略釋宗。時有對者。谞必碎之於地。謂僧中之無人也。慧凈法師不勝其侮。乃裁論以擬之曰。披覽高論博究精微。旨贍文華驚心眩目。辯超炙輠理跨聯環。幽難勃以縱橫。掞藻紛其駱驛。非夫哲士誰其溢心。瞻彼上人固難與對。輕持

【現代漢語翻譯】 現代漢語譯本：如果一定要說有，那就無法選拔高尚的人才；如果一定要說明無，那就無法救濟普通的人。因此，聖人兼顧有和無，而不捨棄任何一方，這就是所謂的「中道」。然而，各家理解的第一義，是廓然空寂，沒有聖人。我常常認為這種說法太過遙遠，不近人情。如果沒有聖人，誰又能知道「無」呢？

安成侯嵩的奏表

臣（我）說，奉陛下賜還的詔書，其中教誨開導周全完備。我恭敬地閱讀，欣喜踴躍，無以言表。陛下您發揚美德，光大了精深微妙的道理，開闢了通往道義的大門，闡述瞭如來的奧妙。使隱晦的宗旨重新彰顯，關閉的玄妙之門再次敞開。文字之外的旨意，可以說是明亮而深刻。道理玄妙，無法用言語來稱頌；事情精妙，本來就不是尋常的辭藻所能讚美的。即使想用心仰慕歌頌，也無法完全表達。由於我愚鈍，卻蒙受陛下褒獎修飾的美意，實在感到欣喜和惶恐。我仰慕體會陛下精微的言辭，越是研習體會，就越能領悟，所獲得的益處豈止過半。只是我仍然擔任外地的職務，沒有機會親自聆聽教誨，每次遙望雲天，感慨之情實在沒有窮盡。我非常思念，謹此上奏。臣嵩上奏。

讀了你的奏表，瞭解了一些情況。我常常覺得自己才智平庸，加上事務繁多，頭腦昏聵，遇到事情就像面對一堵墻一樣，不知道道理在哪裡，又怎麼能有所恢復呢？因為你喜歡玄妙的佛法，所以姑且孟浪地談論這些。而你的來信讚美過分，讓我更加不安。

《析疑論》

唐朝沙門釋慧凈

太子中舍辛谞，學識淵博，精通文史，傲慢自大，自以為是。心中存有道術，輕視戲弄佛法。他撰寫文章，詳細地解釋各種宗派。當時有人與他辯論，辛谞必定將對方的論著撕毀在地，認為僧人中沒有人才。慧凈法師無法忍受他的侮辱，於是撰寫文章來與他辯論，說：『我拜讀了您的高論，廣泛而深入地研究了其中的精微之處，其中的主旨豐富，文采華麗，令人驚歎。您的辯論超越了精美的車軾，您的理論跨越了環環相扣的鏈條。其中的幽深之處縱橫交錯，文采像奔騰的駿馬一樣絡繹不絕。如果不是有智慧的人，誰能充分理解其中的含義呢？瞻仰您這樣高尚的人，實在難以與您辯論。輕易地持有……』

【English Translation】 English version: If one insists on 'existence,' there is no way to elevate noble individuals. If one insists on 'non-existence,' there is no way to help ordinary people. Therefore, the sage embraces both existence and non-existence without abandoning either. This is what is meant by the 'Middle Way.' However, the first principle (第一義) as understood by various schools is vast emptiness and stillness (廓然空寂), without a sage. I often think this is too distant and impractical. If there is no sage, who would know 'non-existence'?

Memorial of Marquis Ancheng Song

Your servant (臣) reports: I received the returned imperial edict (詔書) with its thorough and comprehensive teachings. I read it with joy and excitement beyond measure. Your Majesty has issued virtuous pronouncements, illuminating the profound and ultimate principles, opening the gate to morality and righteousness (道義之門), and expounding the mysteries of the Tathagata (如來). It has caused the obscured doctrines to be revealed again, and the closed gate of mystery (玄扉) to be reopened. The meaning beyond the words can be described as bright and deeply insightful. Profound principles cannot be described by words, and subtle matters cannot be praised by ordinary language. Even if one wishes to admire and sing praises with all one's heart, one cannot fully express it. Because of my foolishness, I have received the praise and embellishment of Your Majesty, and I am truly filled with joy and trepidation. I admire and contemplate Your Majesty's subtle words, and the more I study them, the more I understand, and the benefits I receive are more than half. However, I am still serving in an external post and have no opportunity to personally receive Your instructions. Every time I look at the distant clouds, my feelings of longing are endless. I am filled with longing and respectfully submit this report. Your servant Song reports.

Having read your memorial, I understand some of the situation. I often feel that my talent is mediocre, and with so many affairs, my mind is confused. When I encounter things, it is like facing a wall, and I do not know where the principles are, so how can I recover? Because you like the profound Dharma (玄法), I have presumptuously discussed these things. But your letter praises me excessively, which makes me even more uneasy.

Discourse on Analyzing Doubts (析疑論)

By the Tang Dynasty śrāmaṇa (沙門) Śākyamuni Huijing (釋慧凈)

Xin Xu (辛谞), a courtier (太子中舍), was learned and versed in literature and history, arrogant and conceited. He had an interest in Daoist arts (道術) but belittled and mocked the Buddhist Dharma (佛法). He wrote treatises, explaining various schools in detail. When someone debated with him, Xin Xu would tear the opponent's writings to the ground, believing that there were no talented people among the monks. Dharma Master Huijing (慧凈法師) could not bear his insults, so he wrote a treatise to debate with him, saying: 'I have read your high treatise, extensively and deeply studying its subtleties. Its main points are rich, its writing is magnificent, astonishing and dazzling. Your arguments surpass the exquisite chariot fittings, and your theories span interlocking chains. Its profound depths are crisscrossed, and its literary talent is like galloping horses in succession. If it were not for a wise person, who could fully understand its meaning? Looking up to such a noble person, it is truly difficult to debate with you. Lightly holding...'

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不敏寧酬客難來。論云。一音演說各隨類解。蠕動眾生皆有佛性。然則佛陀之與先覺語從俗異。智慧之與般若義本玄同。習智覺。若非勝因。唸佛慧。豈登妙果。答曰。大哉斯舉也。深固幽遠理涉嫌疑。今當爲子略陳梗概。若乃問同答異。文鬱鬱于孔書。名一義乖。理明明於釋典。若名同不許義異。則問一不得答殊。此例既升彼並自沒。如有未喻更為提撕。夫以住無所住。萬善所以兼修。為無不為。一音所以齊應。豈止絕聖棄智抱一守雌冷然獨善義無兼濟。較言優劣其可倫乎。二宗既辯百難斯滯。論云。必彼此名言遂可分別。一音各解乃玩空談。答曰。誠如來旨。亦須分別。竊以。逍遙一也。鵬鷃不可齊乎九萬。榮枯同也。椿菌不可齊乎八千。而況爝火之侔日月。浸灌之方時雨。寧有分同明潤而遂均其曜澤哉。至若山毫一其小大。彭殤均其壽夭。莛楹亂其橫豎。施厲混其妍蚩。斯由相待不定相奪可忘。莊生所以絕其有封。非謂未始無物。斯則以余分別攻子分別。子亡分別即余亡分別矣。君子劇談幸無虛論。一言易失駟馬難追。斯文誡矣。深可慎哉。

論云。諸行無常觸類緣起復心有待資氣涉求。然則我凈受于熏修。慧定成於繕克。答曰。無常者故吾去也。緣起者新吾來也。故吾去矣。吾豈常乎。新吾來矣。吾豈

【現代漢語翻譯】 現代漢語譯本： 不敏的寧酬（人名，不詳）來訪，提出疑問。《論》中說：『以一種聲音演說，各種眾生都能根據自己的類別理解。』又說：『蠕動的眾生都具有佛性。』既然如此，那麼佛陀（Buddha，覺悟者）與先覺者（已經覺悟的人）的言語，從世俗的角度來看是不同的，而智慧（Prajna，指通過修行獲得的智慧）與般若（Prajna，音譯，指智慧）的意義，其本質是相同的。如果不是憑藉殊勝的因緣來修習智慧覺悟，那麼唸佛的智慧，又怎麼能登上妙果呢？』

回答說：『這個問題提得太好了！』其中道理深奧幽遠，涉及許多容易引起疑惑的地方。現在我將為你簡略地陳述其大概。如果說問的內容相同，回答卻不同，那麼這種文采就如同孔子的書籍一樣豐富多彩；如果說名稱相同，意義卻不同，那麼這種道理就如同佛經一樣明白曉暢。如果名稱相同，就不允許意義不同，那麼問一個問題，就不能得到不同的回答。如果這個例子成立，那麼其他的例子自然就不攻自破了。如果還有不明白的地方，我可以進一步地提示。

憑藉著『安住于無所住』的境界，才能兼修各種善行；因為『爲了無所不為』，才能用一種聲音來普遍地迴應。難道僅僅是斷絕聖智，抱守著虛靜，冷漠地獨自修善，而沒有兼濟天下的意義嗎？比較而言，哪種更好呢？兩種宗義既然已經辨明，那麼各種疑問也就消除了。《論》中說：『必須對彼此的名言進行分辨，如果說一種聲音各自理解，那就是在玩弄空談。』

回答說：『確實如佛所說，也必須進行分辨。』我認為，逍遙是一樣的，但是鵬鳥和燕雀，怎麼能相提並論於九萬里的高空呢？榮盛和枯萎是一樣的，但是香椿和菌類，怎麼能相提並論於八千年的壽命呢？更何況是螢火蟲的光芒與日月的光輝相比，小水溝的灌溉與及時的雨水相比呢？難道能因為它們都有光明和滋潤的作用，就平均它們的光芒和恩澤嗎？至於說山上的毫毛和泰山一樣小，彭祖和殤子一樣短命，房屋的橫樑和草屋的椽子一樣混亂，西施和醜女一樣美醜不分，這都是因為相互對待，沒有定性，相互爭奪，可以忘記。莊子因此才斷絕了有界限的認識，而不是說本來就沒有事物。這就是用我的分辨來攻破你的分辨，你沒有了分辨，那麼我的分辨也就沒有了。君子高談闊論，希望不要有虛假的言論，一句話說出口，就難以追回，這是古訓啊，要深深地謹慎啊！』

《論》中說：『諸行無常，接觸事物因緣而生起，心有所期待，依賴氣息而有所求。』既然如此，那麼我的清凈是受到熏修而來的，智慧和禪定是經過努力修繕而成就的。

回答說：『無常的那個「我」已經過去了，因緣生起的那個新的「我」又來了。過去的那個「我」已經過去了，我難道是常住不變的嗎？新的「我」又來了，我難道

【English Translation】 English version: An unskillful Ning Chou (name, unknown) came to visit and raised questions. The Treatise says: 'With one sound, all beings understand according to their own kind.' It also says: 'All sentient beings have Buddha-nature (Buddha-dhatu, the potential to become a Buddha).' If this is the case, then the words of the Buddha (Buddha, the awakened one) and the already enlightened ones are different from a worldly perspective, while the meaning of wisdom (Prajna, wisdom gained through practice) and Prajna (Prajna, transliteration, referring to wisdom) are essentially the same. If one does not cultivate wisdom and enlightenment through superior causes, how can the wisdom of reciting the Buddha's name ascend to the wonderful fruit?'

The answer is: 'This question is excellent!' The reasoning is profound and far-reaching, involving many places that are prone to doubt. Now I will briefly state its outline for you. If the question is the same but the answer is different, then this kind of literary talent is as rich and colorful as the books of Confucius; if the name is the same but the meaning is different, then this kind of reasoning is as clear and understandable as the Buddhist scriptures. If the name is the same, it is not allowed for the meaning to be different, then if one question is asked, different answers cannot be obtained. If this example is established, then other examples will naturally collapse. If there is still something you don't understand, I can give you further hints.

By relying on the state of 'dwelling in non-dwelling,' one can cultivate all kinds of good deeds; because 'in order to do everything,' one can universally respond with one sound. Is it merely cutting off saintly wisdom, embracing tranquility, coldly cultivating goodness alone, without the meaning of benefiting the world? In comparison, which is better? Since the two doctrines have been clarified, then all kinds of doubts will be eliminated. The Treatise says: 'It is necessary to distinguish between each other's terms. If one sound is understood by each individually, then that is playing with empty talk.'

The answer is: 'Indeed, as the Buddha said, it is also necessary to distinguish. I believe that freedom is the same, but how can the Peng bird and the sparrow be compared in the 90,000 li of height? Prosperity and decay are the same, but how can the Chinese toon and the mushroom be compared in the 8,000 years of life? Moreover, how can the light of a firefly be compared to the light of the sun and moon, or the irrigation of a small ditch be compared to timely rain? Can we average their light and grace just because they both have the effect of light and nourishment? As for saying that the hair on a mountain is as small as Mount Tai, that Pengzu and the short-lived child are equally short-lived, that the beams of a house and the rafters of a thatched hut are confused, that Xi Shi and the ugly woman are equally beautiful and ugly, this is all because they are mutually dependent, without fixed nature, and mutually contested, which can be forgotten. Therefore, Zhuangzi cut off the knowledge of boundaries, not saying that there were originally no things. This is using my distinction to attack your distinction. If you have no distinction, then my distinction will also be gone. Gentlemen, let's have a serious discussion, and hopefully there will be no false statements. A word is easily lost, but it is difficult to chase after a team of horses. This is an ancient teaching, be deeply cautious!'

The Treatise says: 'All phenomena are impermanent, arising from conditions when they come into contact with things, the mind has expectations, and relies on breath to seek.' If this is the case, then my purity comes from being熏修 (xunxiu, influenced and cultivated), and wisdom and dhyana (dhyana, meditation) are achieved through diligent cultivation.

The answer is: 'The impermanent 'I' has passed away, and the new 'I' that arises from conditions has come. The past 'I' has passed away, am I permanent and unchanging? The new 'I' has come, am I

---

斷乎。新故相傳。假熏修以成凈。美惡更代。非繕克而難功。是則生滅破于斷常。因果顯乎中觀。斯寔莊釋玄同東西理會。而吾子去彼取此。得無謬乎。

論云。續鳧截鶴庸詎真如。草化蜂飛何居弱喪。答曰。夫自然者報分也。熏修者業理也。報分已定。二鳥無羨于短長。業理資緣。兩蟲有待而飛化。然則事像易疑沉冥難曉。幽求之士淪惑罔息。至乃道圓四果尚昧衣珠。位隆十地猶昏羅縠。聖賢固其若此。而況庸庸者乎。自非鑒鏡三明雄飛七辯。安能妙契玄極敷究幽微。貧道藉以受業家門朋從是寄。希能擇善敢進芻蕘。如或鏗然愿詳金牒。於是辛氏頂受斯文頓裂邪網(斯疑前。周沙門姚道安二教論已有成解但未見者謂辛草創)有李遠問舍人者。曾讀斯論。意所未詳便以示沙門法琳請更廣其義類琳。乃答曰。蒙示辛氏與凈法師齊物論。大約兩問。詞旨宏贍理致幽絕。既開義府特曜文鋒。舉佛性平等之談。別群生各解之說。陳彼此之兩難。辯玄同之一門。非夫契彼寰中孰能振斯高論。美則美矣。疑頗疑焉。何者尋上皇朝徹。始流先覺之名。法王應物。爰標佛陀之號。智慧者蓋分別之小術。般若者乃無知之大宗。分別緣起。所以強稱先覺。無知性寂。於是假謂佛陀。分別既影于外有數。無知則于內無心。于外有數。分

【現代漢語翻譯】 現代漢語譯本： 斷然不是這樣。新與舊是相互傳承的。憑藉熏習修行才能成就清凈。美好與醜惡是交替更迭的。不是修繕就能輕易成功的。這樣看來，生滅的道理打破了斷滅與常有的偏見，因果的道理彰顯了中觀的智慧。這實在是莊子與釋迦牟尼的玄妙思想相同，東方與西方的道理相會。而您拋棄那些，選取這些，難道沒有謬誤嗎？

論中說：『接續野鴨的短腿，截斷仙鶴的長腿，哪裡能得到真如的實相？』『小蟲由草變化成蜜蜂，又飛走了，哪裡能說是衰弱消亡呢？』回答說：所謂『自然』，是報應的本分；所謂『熏修』，是業力的道理。報應的本分已經確定，兩隻鳥的短長就沒什麼可羨慕的。業力的道理憑藉因緣，兩種蟲的飛翔變化都要等待條件。既然如此，事物的表象容易讓人疑惑，深奧的道理難以理解。那些幽深探求的人，沉淪迷惑，不能停止。以至於證得四果的聖人，尚且不明白衣珠的譬喻；地位高到十地菩薩，仍然昏昧於羅縠的迷惑。聖賢尚且如此，更何況平庸的人呢？如果不是明鑑事理，通達三明，雄辯滔滔，具備七種辯才，怎麼能夠巧妙地契合玄妙的至理，詳盡地闡述幽深的細微之處？貧僧憑藉這些，在師門接受教業，朋友們也寄希望於此。希望能選擇好的，斗膽進獻淺薄的意見。如果能得到您的讚賞，希望詳細拜讀您的金牒（指著作）。於是辛氏頂戴接受了這篇文章，頓時破裂了邪惡的羅網（懷疑這在之前，周朝沙門姚道安的《二教論》中已經有了成熟的見解，只是沒有見到的人認為這是辛氏草創的）。有位叫李遠的問舍人，曾經讀過這篇論著，有些地方不明白，就拿給沙門法琳，請他進一步闡發其中的義理。法琳於是回答說：『承蒙您出示辛氏與凈法師的《齊物論》，大體上有兩個問題。文辭旨意宏大豐富，道理精深玄妙。既開啟了義理的寶庫，又特別展現了文采的風芒。提出了佛性平等的論述，區別了眾生各自理解的說法。陳述了彼此的兩難之處，辯論了玄妙相同的一個門徑。如果不是契合了天地間的至理，誰能夠振興這高妙的論述？』讚美是讚美了，但疑惑也確實存在。為什麼呢？尋究上皇朝徹，才開始流傳先覺的名稱；法王應世，才標立佛陀的稱號。智慧，不過是分別的小技巧；般若，才是無知的大宗。分別緣起，所以勉強稱為先覺；無知性體寂滅，於是假借稱為佛陀。分別既然在外有跡象，有數量；無知則在內沒有心念。在外有數量，分 English version: Absolutely not. The new and the old are transmitted to each other. Only through cultivation and practice can purity be achieved. Beauty and ugliness alternate. It is not through mere repair that success can be easily attained. Thus, the principle of arising and ceasing breaks through the biases of annihilationism and eternalism, and the principle of cause and effect reveals the wisdom of the Middle Way (Madhyamaka). This is truly the same as the profound ideas of Zhuangzi and Shakyamuni, the meeting of Eastern and Western principles. But you abandon those and choose these, are you not mistaken?

The treatise says: 'Continuing the short legs of a duck, cutting off the long legs of a crane, how can one obtain the true suchness?' 'A small insect transforms from grass into a bee, and then flies away, how can it be said to be weak and dying?' The answer is: What is called 'natural' is the allotted portion of retribution; what is called 'cultivation' is the principle of karma. The allotted portion of retribution is already determined, so there is nothing to envy in the short or long legs of the two birds. The principle of karma relies on conditions, so the flying and transformation of the two insects must await conditions. Since this is the case, the appearances of things easily cause doubt, and profound principles are difficult to understand. Those who seek deeply are mired in confusion and cannot stop. To the point that even a sage who has attained the Four Fruits (of Arhatship) still does not understand the parable of the jewel in the robe; a bodhisattva whose position is as high as the Tenth Ground (of Bodhisattvahood) is still confused by the delusion of silk gauze. Even sages and worthies are like this, how much more so are ordinary people? If one does not have clear discernment, understand the Three Clearnesses (of past, present, and future), and possess the Seven Eloquences, how can one skillfully accord with the profound ultimate truth and thoroughly expound the deep subtleties? I rely on these to receive teachings in my teacher's school, and my friends also place their hopes on this. I hope to choose the good and dare to offer my shallow opinions. If I can receive your praise, I hope to study your golden tablets (writings) in detail. Thus, Xin Shi received this article with reverence, and immediately broke the net of evil (it is suspected that this already had a mature understanding in the Two Teachings Treatise of the Zhou dynasty monk Yao Daoan, but those who have not seen it think that Xin Shi created it). There was a person named Li Yuan, a questioner, who had read this treatise, and some parts he did not understand, so he took it to the monk Fa Lin and asked him to further elaborate on its meaning. Fa Lin then replied: 'I am honored to have been shown Xin Shi's On the Equality of Things with Pure Dharma Master, which mainly has two questions. The words and meaning are grand and rich, and the principles are profound and subtle. It has both opened the treasure house of meaning and specially displayed the brilliance of literary talent. It has put forward the discussion of the equality of Buddha-nature and distinguished the explanations of each living being. It has presented the two difficulties of each other and debated the one path of profound sameness. If one does not accord with the ultimate truth between heaven and earth, who can revitalize this sublime discussion?' Praise is praise, but doubts do exist. Why? Tracing back to the ancient emperors, the name of the first enlightened one began to circulate; the Dharma King (Buddha) responded to the world and established the title of Buddha. Wisdom is just a small skill of discrimination; Prajna (wisdom) is the great principle of non-knowing. Discrimination arises from conditions, so it is reluctantly called the first enlightened one; the nature of non-knowing is quiescent, so it is borrowed as the name of Buddha. Since discrimination has traces and numbers on the outside; non-knowing has no mind on the inside. Having numbers on the outside, dividing

【English Translation】 Modern Chinese Translation: Absolutely not. The new and the old are transmitted to each other. Only through cultivation and practice can purity be achieved. Beauty and ugliness alternate. It is not through mere repair that success can be easily attained. Thus, the principle of arising and ceasing breaks through the biases of annihilationism and eternalism, and the principle of cause and effect reveals the wisdom of the Middle Way (Madhyamaka). This is truly the same as the profound ideas of Zhuangzi and Shakyamuni, the meeting of Eastern and Western principles. But you abandon those and choose these, are you not mistaken?

The treatise says: 'Continuing the short legs of a duck, cutting off the long legs of a crane, how can one obtain the true suchness?' 'A small insect transforms from grass into a bee, and then flies away, how can it be said to be weak and dying?' The answer is: What is called 'natural' is the allotted portion of retribution; what is called 'cultivation' is the principle of karma. The allotted portion of retribution is already determined, so there is nothing to envy in the short or long legs of the two birds. The principle of karma relies on conditions, so the flying and transformation of the two insects must await conditions. Since this is the case, the appearances of things easily cause doubt, and profound principles are difficult to understand. Those who seek deeply are mired in confusion and cannot stop. To the point that even a sage who has attained the Four Fruits (of Arhatship) still does not understand the parable of the jewel in the robe; a bodhisattva whose position is as high as the Tenth Ground (of Bodhisattvahood) is still confused by the delusion of silk gauze. Even sages and worthies are like this, how much more so are ordinary people? If one does not have clear discernment, understand the Three Clearnesses (of past, present, and future), and possess the Seven Eloquences, how can one skillfully accord with the profound ultimate truth and thoroughly expound the deep subtleties? I rely on these to receive teachings in my teacher's school, and my friends also place their hopes on this. I hope to choose the good and dare to offer my shallow opinions. If I can receive your praise, I hope to study your golden tablets (writings) in detail. Thus, Xin Shi received this article with reverence, and immediately broke the net of evil (it is suspected that this already had a mature understanding in the Two Teachings Treatise of the Zhou dynasty monk Yao Daoan, but those who have not seen it think that Xin Shi created it). There was a person named Li Yuan, a questioner, who had read this treatise, and some parts he did not understand, so he took it to the monk Fa Lin and asked him to further elaborate on its meaning. Fa Lin then replied: 'I am honored to have been shown Xin Shi's On the Equality of Things with Pure Dharma Master, which mainly has two questions. The words and meaning are grand and rich, and the principles are profound and subtle. It has both opened the treasure house of meaning and specially displayed the brilliance of literary talent. It has put forward the discussion of the equality of Buddha-nature and distinguished the explanations of each living being. It has presented the two difficulties of each other and debated the one path of profound sameness. If one does not accord with the ultimate truth between heaven and earth, who can revitalize this sublime discussion?' Praise is praise, but doubts do exist. Why? Tracing back to the ancient emperors, the name of the first enlightened one began to circulate; the Dharma King (Buddha) responded to the world and established the title of Buddha. Wisdom is just a small skill of discrimination; Prajna (wisdom) is the great principle of non-knowing. Discrimination arises from conditions, so it is reluctantly called the first enlightened one; the nature of non-knowing is quiescent, so it is borrowed as the name of Buddha. Since discrimination has traces and numbers on the outside; non-knowing has no mind on the inside. Having numbers on the outside, dividing

---

別之見不亡于內無心。誘引之功莫匱。甚秋毫之方巨岳。逾尺鷃之比大鵬。不可同年而語矣。莊生云。吾亡是非不亡彼此。庸詎然乎。所以小智不及大智。小年不及大年。惟彭祖之特聞。非眾人之所逮也。況三世之理不差二諦之門可驗。是以聖立因果。凡夫有得聖之期。道稱自然。學者無成道之望。從微至著。憑繕克而方研。乘因趣果。藉薰脩而始見。彼既知而故問。余亦述而略答。詳夫一音普被。弱喪由是同歸。四智廣覃。真如以之自顯。自顯也者惟微惟彰。同歸也者孰來孰去。蓋知隨業受報。二鳥不嫌其短長。因濕致生。兩蟲無擇于飛化。不存待與無待。明即待之非待矣。請試論之。昔闞澤有言。孔老法天。諸天法佛。洪範九疇承天制用。上方十善奉佛慈風。若將孔老以匹聖尊。可謂子貢賢于仲尼跛鱉陵于駿驥。欲觀渤澥更保涓流。何異蔽目而視毛端。卻行以求郢路。非所應也。非所應也。

且王導周顗宰輔之冠蓋。王蒙謝尚人倫之羽儀。次則郗超王謐劉璆謝客等。並江左英彥七十餘人。皆學綜九流才映千古。咸言性靈真要可以持身濟俗者。莫過於釋氏之教。及宋文帝與何尚之王玄保等。亦有此談。如其宇內並遵斯要。吾當坐致太平矣。尚之又云。十善暢則人天興。五戒行則鬼畜絕。其實濟世之玄范。豈造

次而可論乎。中舍學富才高文華理切。秦懸一字蜀掛千金。何以當茲奇麗也。不量管見輕陳鄙俚。敢此有酬。示麻續組耳。李舍人得琳重釋。渙然神解重疑頓消。仍以斯論廣于視聽。故得二文雙顯。各其志乎。

廣弘明集卷第十八 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第十九

大唐西明寺沙門釋道宣撰

法義篇第四之二內典序　齊沈約齊皇太子解講疏　沈約齊竟陵王發講疏(並頌)　沈約齊竟陵王解講疏(二首)　沈約與荊州隱士劉虬書(三首)　齊竟陵王請梁祖講金字波若啟(並答往反六首)　梁皇太子綱述御講波若序　梁陸雲敘御講波若義　梁蕭子顯謝御講波若竟啟　梁皇太子

內典序

沈約　奉齊司徒竟陵王教作

尚矣哉群生之始也。義隱三藏之外。事非二乘所窺。自並識達同奔隨緣受業。人天異軌翱動殊貫。苦樂翻回愚智相襲。莫不宅火輪鶩擬焰飆遷。以寸陰之短晷。馳永劫之遙路。精靈起伏萬緒千名。如來發源恒品。蓋亦含生之一至於並首爭馳。斯固未或異也。至於覆簣無始之初成功短籌之末。涂遙業遠妙軫遐長。累明積慧靈覺獨曉。巨相四八照曜于大千。尊法二九苞籠乎無外。六度之業既深十力之功自遠。濟物以權降魔匪力。

【現代漢語翻譯】 現代漢語譯本： 這些文字怎麼能與您的論述相比呢？中舍（官名）您學識淵博，才華橫溢，文采華麗，義理精闢。秦國懸賞一字千金，蜀地也以千金求購，又怎能比得上您這奇麗的文章呢？我不自量力，見識淺薄，只能陳述一些粗俗的見解，冒昧地寫這些文字作為酬答，就像用麻線接續絲線一樣，希望能有所幫助。李舍人（官名）重新解釋了我的文章，使我茅塞頓開，之前的疑惑頓時消解。因此，我將這些討論廣泛傳播，讓更多人瞭解，所以這兩篇文章得以同時流傳，各自表達了我們的心志。

《廣弘明集》卷第十八 《大正藏》第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第十九

大唐西明寺沙門釋道宣撰

法義篇第四之二 內典序 齊沈約齊皇太子解講疏 沈約齊竟陵王發講疏(並頌) 沈約齊竟陵王解講疏(二首) 沈約與荊州隱士劉虬書(三首) 齊竟陵王請梁祖講金字波若啟(並答往反六首) 梁皇太子綱述御講波若序 梁陸雲敘御講波若義 梁蕭子顯謝御講波若竟啟 梁皇太子

內典序

沈約 奉齊司徒竟陵王教作

太久遠了啊，眾生開始之初！義理隱藏在三藏（Tripitaka）之外，事理不是二乘（聲聞乘和緣覺乘）所能窺見的。各自憑藉認識達到相同境界，隨順因緣接受業報。人道和天道執行軌跡不同，飛翔和行動的方式也各異。苦和樂相互轉化，愚笨和智慧相互影響。沒有誰不是居住在火輪之中，像追逐火焰一樣遷徙。用短暫的時光，奔向永恒的遙遠道路。精靈起伏不定，思緒萬千。如來（Tathagata）開創了永恒的品格，大概也和眾生一樣，至於爭先恐後地奔跑，這本來就沒有什麼不同。至於堆積一筐土從無始之初開始，在成功前夕功虧一簣。道路遙遠，業力深重，微妙的動機影響深遠。積累光明，積聚智慧，使靈覺獨自明曉。巨大的佛相具備三十二種大丈夫相和八十種隨形好，照耀著大千世界。尊貴的佛法包含著十八不共法，籠罩著無邊無際的宇宙。六度（六波羅蜜）的修行已經很深，十力（如來十力）的功德自然遙遠。用權宜之計來救濟眾生，降伏邪魔不是靠蠻力。

【English Translation】 English version: How can these words compare to your discourse? You, Zhongshe (an official title), are erudite, talented, with brilliant writing and profound reasoning. Qin offered a thousand gold pieces for a single word, and Shu also sought to purchase writings with a thousand gold pieces. How can they compare to your magnificent article? I overestimate myself, with shallow knowledge, and can only present some crude views. I dare to offer this as a response, like using hemp thread to continue silk, hoping it may be of some help. Li Sheren (an official title) reinterpreted my article, enlightening me and dispelling my previous doubts. Therefore, I widely disseminated these discussions so that more people could understand them. Thus, these two articles can circulate together, each expressing our aspirations.

Guang Hongming Ji, Volume 18 Taisho Tripitaka, Volume 52, No. 2103, Guang Hongming Ji

Guang Hongming Ji, Volume 19

Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 4.2 on Dharma and Meaning: Preface to Inner Canons; Qi Shen Yue's Commentary on the Lectures by the Qi Crown Prince; Shen Yue, Prince Jingling of Qi, Initiates Lectures (with Eulogy); Shen Yue, Prince Jingling of Qi, Commentary on the Lectures (Two Pieces); Shen Yue's Letters to Hermit Liu Qiu of Jingzhou (Three Pieces); Prince Jingling of Qi Requests Liang Ancestor to Lecture on the Golden Script Prajna (with Six Pieces of Responses); Liang Crown Prince Gang's Preface to the Imperial Lecture on Prajna; Liang Lu Yun's Account of the Meaning of the Imperial Lecture on Prajna; Liang Xiao Zixian's Memorial Thanking the Completion of the Imperial Lecture on Prajna; Liang Crown Prince

Preface to Inner Canons

Shen Yue, Composed by Order of Prince Jingling of Qi, the Scribe of Qi

How ancient is the beginning of all beings! The meaning is hidden beyond the Tripitaka (three collections of Buddhist texts), and the matter is not to be glimpsed by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Each relies on their understanding to reach the same realm, accepting karma according to conditions. The paths of humans and gods differ, and the ways of flying and moving are distinct. Suffering and joy transform each other, and foolishness and wisdom influence each other. None do not dwell in the wheel of fire, moving like chasing flames. Using the short span of time, they rush towards the eternal and distant road. Spirits rise and fall, with myriad thoughts and countless names. The Tathagata (Thus Come One) originates the eternal qualities, probably the same as all beings. As for rushing to compete, this is inherently no different. As for accumulating a basket of earth from the beginning of no beginning, failing at the last moment before success. The road is distant, karma is heavy, and subtle motivations have far-reaching effects. Accumulating light and gathering wisdom allows spiritual awareness to be uniquely enlightened. The great Buddha image possesses the thirty-two major marks and eighty minor characteristics, illuminating the great thousand worlds. The honored Dharma contains the eighteen unshared qualities, enveloping the boundless universe. The practice of the Six Perfections (Six Pāramitās) is already deep, and the merit of the Ten Powers (Ten Powers of a Tathagata) is naturally distant. Saving beings with expedient means, subduing demons is not by brute force.

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妙法輪轉甘露啟霏。舟輿六趣津樑五道。登四衢之長陌。由一乘之廣路。斯既事盈方等義滿神宮。逮于大權協化對揚宗極。徇物兆于慈悲。亡身著于非已。行符四等道升十地。若乃靈性特達得自懷抱。神功妙力無待學成。孤策獨騖莫知所限。結習紛綸一隨理悟。又有捐情屏慮身心靡欲。厭生死之長勤。眷寂滅而投軫。遙然自得漏累煙銷。且津心適道功非一業。雖會理共源而萌情或異。是故高心邈行分路同趨。忘懷屏欲殊塗一致。或草礫身體投骸林澤。內亡形相外馴兕虎。或坐臥行立跡不違眾。禪業定門造次無爽。安忍與金石同固。戒行與寶珠等色。雖秋禽季至春鮪時登。而耿介長蔬。忡怛在念妙跡匪遐。神涂密邇有悟必通。由之斯至。故能藉智探虛乘心照理。區區懷抱融然靡執。俱處三界獨與神遊。包括四天卷舒萬劫。聞片義而陟道場。受一言而升彼岸。長夜未開心關自曉。淹回聖蹟寢息神光。既負橐以從師。亦棲林以綜業。足蹈慧門學通龍藏。妙吼遐徹鸞音自遠。若夫叉跪運心期誠匪跡。而導達神功照啟未悟。唱說之美義兼在斯。暨九土殊風八方舛俗。游化所苞事出弘獎。皆足以遷光凈域登儀寶地。並黜華剪飾破愛辭親。鼓枻無生之流。方軌俗表之路。固已千佛摩頂七住齊功。至夫清信士女植緣曠劫。雖復容服未改

【現代漢語翻譯】 現代漢語譯本： 妙法之輪轉動，如甘露般灑落。佛法之舟是六道眾生的渡口，是通往五道的橋樑。登上四通八達的大道，行走在唯一佛乘的寬廣道路上。這已經達到了方等經典內容充盈，佛法義理充滿神聖殿堂的境界。進而以大權示現，協助於教化，宣揚佛法的最高宗旨。順應眾生的根機而生起慈悲之心，忘卻自身而致力於無我的境界。修行符合四無量心，證悟提升到十地菩薩的果位。如果有人天生靈性穎悟，能夠自我領悟，那麼他的神通妙力無需學習就能成就。他的思想如同離弦之箭，獨自奔馳，沒有人能夠知道他的極限。他往昔的煩惱習氣，也會隨著他對真理的領悟而消散。 還有人捨棄情感，屏除思慮，身心清凈沒有慾望。厭倦生死輪迴的漫長勞苦，嚮往寂滅涅槃的歸宿。他們悠然自得，煩惱逐漸消散。而且用心於道，其功德並非單一的行業所能概括。雖然領悟的道理相同，根源一致，但萌生的情感卻可能不同。因此，高尚的心靈和卓越的行為，雖然道路不同，但趨向的目標是一致的。忘卻自我和屏除慾望，雖然途徑不同，但最終達到的境界是一樣的。有的人在草地上或礫石地上磨練身體，將屍骨拋棄在山林沼澤之中。內心沒有形相的執著，外在馴服兇猛的野獸。 有的人坐臥行走站立，行為不違背大眾的規範。禪定修行，隨時隨地都不違背禪定的法則。安忍之心如同金石般堅固，戒律清凈如同寶珠般光彩。雖然像秋天的鳥兒按季節遷徙，春天的魚兒按時出現，但他們耿直清介，長期素食，憂慮之心常在，微妙的足跡並不遙遠，神聖的道路非常接近，只要有所領悟必定能夠通達，通過修行就能到達。所以能夠憑藉智慧探索虛空，憑藉內心照亮真理。小小的懷抱也能夠融化一切執著。雖然身處三界之中，卻能夠獨自與神靈交往。能夠包容四天下的境界，卷舒萬劫的時間。聽到片面的義理就能登上道場，接受一句教誨就能到達彼岸。漫漫長夜尚未開啟的心扉也能自然明曉，長久以來被掩蓋的聖蹟也能重新煥發神光。既揹著行囊跟隨老師學習，也在山林中安住修行。足跡遍佈智慧之門，學問通達龍藏經典。美妙的吼聲傳遍遠方，如同鳳凰的鳴叫般清越。 至於那些合掌跪拜，用心虔誠，不求外在的跡象，卻能引導和啓發神通，照亮那些尚未覺悟的人。唱誦佛經的美好，其意義也包含在這裡。以及九土不同的風俗，八方各異的習俗，遊歷教化所包含的內容，所做的事情都出于弘揚佛法。都足以遷往光明清凈的佛國凈土，登上莊嚴神聖的寶地。並且摒棄浮華的裝飾，斷絕情愛，辭別親人，推動著駛向無生之境的法船，開闢著超越世俗的道路。這已經達到了千佛摩頂，七住菩薩齊等功德的境界。至於那些清凈的信士信女，他們所種下的善緣已經經歷了漫長的劫數，雖然他們的容貌服飾還沒有改變。

【English Translation】 English version: The wonderful Dharma wheel turns, like sweet dew descending. The Dharma boat is the ferry for beings in the six realms, the bridge to the five paths. Ascend the long avenues of the four directions, travel the broad path of the One Vehicle. This has already reached the state where the content of the Vaipulya sutras is abundant, and the meaning of the Dharma fills the sacred halls. Furthermore, with great power manifested, assisting in the teachings, proclaiming the supreme purpose of the Dharma. Responding to the faculties of beings with compassion, forgetting oneself and dedicating oneself to the state of no-self. Practice in accordance with the Four Immeasurables, and enlightenment ascends to the fruition of the Ten Bhumis of a Bodhisattva. If someone is born with innate spiritual intelligence, capable of self-realization, then their supernatural powers and wonderful abilities can be achieved without learning. Their thoughts are like an arrow shot from a bow, galloping alone, and no one can know their limits. Their past afflictions and habits will also dissipate as they realize the truth. There are also those who relinquish emotions, eliminate thoughts, and purify their body and mind without desires. Weary of the long suffering of the cycle of birth and death, they yearn for the refuge of tranquil extinction, Nirvana. They are leisurely and content, and their afflictions gradually dissipate. Moreover, focusing the mind on the path, its merits cannot be encompassed by a single endeavor. Although the principles understood are the same, and the source is consistent, the emotions that arise may be different. Therefore, noble minds and outstanding actions, although the paths are different, the goals they strive for are the same. Forgetting oneself and eliminating desires, although the means are different, the state ultimately reached is the same. Some temper their bodies on grass or gravel, abandoning their corpses in forests and marshes. Inwardly, they have no attachment to form, and outwardly, they tame fierce beasts. Some sit, lie down, walk, and stand, and their behavior does not violate the norms of the masses. In meditation practice, they never violate the rules of meditation at any time or place. Their patience is as firm as metal and stone, and their precepts are as pure as precious jewels. Although like autumn birds migrating seasonally, and spring fish appearing on time, they are upright and unyielding, maintaining a long-term vegetarian diet, and their worries are constant. Their subtle footprints are not far away, and the sacred path is very close. As long as there is some understanding, it will surely be accessible, and it can be reached through practice. Therefore, they can explore emptiness with wisdom, and illuminate truth with their minds. Even a small embrace can melt all attachments. Although they are in the three realms, they can travel alone with the divine. They can encompass the realm of the Four Heavens, and roll up and unfold the time of myriad kalpas. Hearing a partial meaning, they can ascend the Bodhimanda, and receiving a word of teaching, they can reach the other shore. The heart that has not yet been opened in the long night can naturally understand, and the sacred traces that have been covered for a long time can be renewed with divine light. They both carry their bags to follow their teachers to learn, and also dwell in the forests to cultivate. Their footprints are all over the gate of wisdom, and their learning reaches the Dragon Treasury of scriptures. The wonderful roar spreads far and wide, like the clear sound of a phoenix. As for those who clasp their hands and kneel, using their minds with sincerity, not seeking external signs, but guiding and inspiring supernatural powers, illuminating those who have not yet awakened. The beauty of chanting the scriptures, its meaning is also contained here. And the different customs of the nine lands, the different customs of the eight directions, the content contained in the travels and teachings, and the things done are all out of promoting the Dharma. All are sufficient to move to the pure land of light and purity, and ascend to the solemn and sacred treasure land. And discard the flashy decorations, cut off love, bid farewell to relatives, promote the Dharma boat sailing to the realm of non-birth, and open up the path beyond the secular world. This has already reached the realm of the Thousand Buddhas touching the crown of the head, and the merits equal to those of the Seventh Stage Bodhisattvas. As for those pure believing men and women, the good karma they have planted has gone through long kalpas, although their appearance and clothing have not changed.

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而戒德內弘。瞻毗耶而聳轡。望波斯而回軫駕四禪之眇眇。泛八解之悠悠。若乃十號尊崇三達靡礙。雖法身非有而常住在躬。能仁權跡四門。既非悟道之始假滅雙樹。寧有薪盡之窮。而天人瞻慕彷彿興情。雕金範玉圖容寫狀。靈儀炫日寶剎臨云。或役鬼神之功。或資髓腦之力。制非人匠寶以合成。莫不龍章八采瓊華九色。至乃齒髮傳靈衣履遺證。聖蹟彪炳日煥于閻浮。神光陸離星繁于凈域。若乃乘此直心推誠闇往。則半息可追一念斯至。感降參差云霏霧委。此又照被象譯輝映縑圖。夫秉牘書事其流已遠蓋所以彪著往跡煥述遐聲。雖篆籀異文胡華殊則。至於葉暢心靈抑揚訓義。固亦內外同規人神一揆。墳典丘索域中之史策。本起下生方外之紀傳。統而為言未始或異也。而經記繁廣條流舛散。一事始末帙理卷分。或詞義離斷。或文字互出。甫涉后條已昧前覽。尋源討流未知攸適。雖精理瑩心止乎句偈。而初悟始學致惑者多。且中外群聖咸載訓典。雖教有殊門而理無異趣。故真俗兩書遞相扶獎。孔發其端釋窮其致。撒網去綱仁惠斯在。變民遷俗宜以漸至。精粗抑引各有由然。是故曲辯情靈棲心妙典。伏膺空有之說。博綜兼忘之書。該括群流整合茲典。事以例分義隨理合。功約悟廣莫尚於斯。可以理求證成妙果。若乃載司南之

【現代漢語翻譯】 現代漢語譯本 以戒律的德行在內心弘揚佛法。在瞻波城（Campā，古印度城市）揚鞭策馬，眺望波斯（Persia，古代波斯帝國）調轉車頭，駕馭著四禪（Four Dhyānas，色界天的四種禪定境界）的玄妙，漂浮在八解脫（Eight Liberations，八種解脫煩惱的方法）的悠長之中。至於十號（Ten Titles of a Buddha，佛的十種尊稱）受到尊崇，三達（Three Insights，三種智慧）沒有阻礙，即使法身（Dharmakāya，佛的法性之身）並非實有，但佛陀的常住之身卻在世間。能仁（Śākyamuni，釋迦牟尼佛）的權巧示現，從四門（Four Gates，指佛陀出遊時所見的生、老、病、死四種景象）開始，並非悟道的開端，即使在雙樹（Twin Sala Trees，佛陀涅槃之處的兩棵娑羅樹）下示現滅度，也並非像柴火燃盡一樣徹底消失。天人和世人瞻仰思慕，彷彿心生嚮往之情，於是雕刻金像，塑造玉像，描繪佛陀的容貌和姿態。佛像的靈光照耀著太陽，寶剎高聳入雲。有的藉助鬼神的力量，有的耗費髓腦的精力，由非凡的工匠用珍寶合成。這些佛像無不具有龍章鳳姿，色彩斑斕，如同美玉般晶瑩剔透。甚至佛陀的牙齒、頭髮傳遞著靈性，衣物、鞋子遺留著聖蹟。聖蹟的光輝照耀著閻浮提（Jambudvīpa，我們所居住的這個世界），神光閃耀，如同繁星點綴著凈土（Pure Land，佛的清凈國土）。如果能夠懷著正直的心，推誠相待，默默地前往，那麼即使是短暫的呼吸也能追隨佛陀，一個念頭就能到達。佛陀的感應降臨，雲霧瀰漫，這又像是佛光照耀著翻譯的經文，光輝映照在絲綢畫卷上。用筆記錄事物，這種做法由來已久，大概是爲了記載過去的足跡，闡述遙遠的聲名。即使篆書和隸書的文字不同，胡人和華人的習俗各異，但只要能夠流暢地表達心靈，抑揚頓挫地闡釋義理，那麼內外之道必然遵循相同的規則，人和神也必然遵循相同的準則。《墳》、《典》、《丘》、《索》（Ancient Books，古代典籍）是世俗的史書，《本起經》、《下生經》（Buddhist Scriptures，佛教經典）是方外的紀傳。總而言之，兩者之間並沒有本質的區別。然而，經書的記載繁多而廣泛，條目和流派錯綜複雜。一件事情的始末，被分成不同的章節和卷冊。有的詞義斷裂，有的文字互相矛盾。剛剛讀到後面的條目，就已經忘記了前面的內容。想要追溯源頭和流向，卻不知道該去哪裡尋找。即使精深的道理能夠照亮內心，但也僅限於隻言片語。對於初學者來說，困惑的地方很多。而且，中外的聖賢都將他們的教誨記載在典籍中。雖然教義有所不同，但道理的歸宿卻是一致的。因此，世俗和真理兩方面的書籍互相扶持，互相促進。孔子開啟了端緒，釋迦牟尼佛窮盡了真理。撒網是爲了捕魚，而不是爲了留下網；施行仁義和恩惠才是最重要的。改變民眾的風俗習慣，應該循序漸進。精細和粗略的引導，各有其原因。因此，我用巧妙的辯論來闡述情性和靈性，用精妙的典籍來安頓心靈，信奉空和有的學說，廣泛地研究兼顧空和有的書籍，概括各種流派，彙集成這部典籍。按照事例進行分類，按照道理進行義理的結合。功用在於簡要，領悟在於廣泛，沒有比這更重要的了。可以通過義理來尋求，證成妙果。如果能夠像指南車一樣引導方向

【English Translation】 English version Internally promoting the Dharma with the virtue of precepts. Spurring the horse in Campā (an ancient city in India), gazing at Persia (the ancient Persian Empire) and turning the chariot around, driving the subtlety of the Four Dhyānas (the four meditative states of the Form Realm), floating in the vastness of the Eight Liberations (eight methods of liberating from afflictions). As for the Ten Titles of a Buddha (ten respectful epithets of a Buddha) being revered, and the Three Insights (three kinds of wisdom) being unobstructed, even though the Dharmakāya (the Dharma-nature body of a Buddha) is not truly existent, the Buddha's permanent body dwells in the world. Śākyamuni's expedient manifestations, starting from the Four Gates (referring to the sights of birth, old age, sickness, and death that the Buddha saw during his travels), were not the beginning of enlightenment; even though he manifested extinction under the Twin Sala Trees (the two Sala trees where the Buddha entered Nirvana), it was not like firewood being completely burned out. Gods and humans admired and yearned, as if longing arose in their hearts, so they carved golden statues, sculpted jade statues, and depicted the Buddha's appearance and posture. The spiritual light of the Buddha statues illuminates the sun, and the precious temples soar into the clouds. Some rely on the power of ghosts and spirits, while others expend the energy of marrow and brains, crafted by extraordinary artisans using precious materials. These Buddha statues all possess dragon-like features, with brilliant colors, as clear and translucent as beautiful jade. Even the Buddha's teeth and hair transmit spirituality, and the clothes and shoes leave behind sacred traces. The brilliance of the sacred traces illuminates Jambudvīpa (the world we live in), and the divine light shines, like stars adorning the Pure Land (the pure land of the Buddha). If one can go with an upright heart, sincerely and silently, then even a short breath can follow the Buddha, and a single thought can arrive. The Buddha's response descends, and clouds and mists spread, which is like the Buddha's light illuminating the translated scriptures, and the brilliance reflecting on silk paintings. Recording things with a pen has a long history, probably to record past footprints and describe distant fame. Even though the characters of seal script and clerical script are different, and the customs of the Hu and Hua people are different, as long as one can fluently express the mind and eloquently explain the meaning, then the inner and outer paths must follow the same rules, and humans and gods must follow the same principles. The 'Fen,' 'Dian,' 'Qiu,' and 'Suo' (Ancient Books) are secular history books, and the 'Benqi Jing' and 'Xiasheng Jing' (Buddhist Scriptures) are biographies from beyond the world. In short, there is no essential difference between the two. However, the records in the scriptures are numerous and extensive, and the items and schools are complex and scattered. The beginning and end of an event are divided into different chapters and volumes. Some words and meanings are broken, and some characters contradict each other. Just after reading the later items, one has already forgotten the previous content. Wanting to trace the source and flow, one does not know where to look. Even if profound principles can illuminate the heart, they are limited to mere words and phrases. For beginners, there are many places of confusion. Moreover, sages from both China and abroad have recorded their teachings in the classics. Although the teachings are different, the destination of the principles is the same. Therefore, secular and truth books support and promote each other. Confucius opened the beginning, and Śākyamuni Buddha exhausted the truth. Casting a net is to catch fish, not to keep the net; practicing benevolence and kindness is the most important thing. Changing the customs of the people should be done gradually. Fine and rough guidance each have their reasons. Therefore, I use skillful arguments to explain emotions and spirituality, use exquisite classics to settle the mind, believe in the doctrines of emptiness and existence, extensively study books that combine emptiness and existence, summarize various schools, and compile this classic. Classify according to examples, and combine righteousness according to reason. The function lies in brevity, and the understanding lies in breadth, and there is nothing more important than this. One can seek through reason and prove the wonderful fruit. If one can guide the direction like a compass

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車猶稱靡惑。服四照之草得用不迷。況乎六馬同鑣萬流共貫。日月經天方斯未已。河海帶地夫豈足云。蓋入道之筌蹄。群生有悟於此也。

南齊皇太子解講疏

沈約

皇太子。以建元四年四月十五日。集大乘望僧于玄圃園。安居寶池禁苑。皆充供具珍臺綺榭。施佛及僧。振玄音於六霄。暢微言于永劫。三達宣其妙果。十住贊其祥緣。踐二氣而業升離九旬而功就。暨七月既望乃敬舍寶軀。爰及輿冕自纓以降凡九十九物。愿以此力普被幽明。帝室有嵩華之固。蒼黔享仁壽之福。若有淪形苦海。得隨理悟。墜體翱涂不遠斯復。十方三世咸證伊言。茲誓或褰無取正覺。

齊竟陵王發講疏(並頌)

沈約

大矣哉妙覺之為妙也。無相非色空不可極。而立言垂訓以汲引為方。慈波慧水雖可溉。而莫知其源者也。靈篇寶籍遠采龍藏。蓋無得而言焉。至於義指天山之表文隱交河之外。又非斷籌所能算也。逮于祇樹庵園之妙吼四諦一乘之正說。重譯而通中土。莫不恒沙之一焉。而詞源海廣理涂云奧。雖字流附響萬軫同趣分條散葉離文析句。未或概其萬一也。竟陵王殿下。神超上地道冠生知。樹寶業于冥津。凝正解于沖念。若夫方等之靈邃甘露之深玄。莫有不游其涂而啟其室也。秘藏之被東國者靡不

【現代漢語翻譯】 現代漢語譯本：

車輛尚且需要依靠指南針來避免迷路，服用四照草（一種傳說中的植物）可以讓人不迷失方向。更何況是六匹馬並駕齊驅，萬條河流匯聚貫通呢？太陽和月亮在天空中執行，永無止境。黃河和大海覆蓋大地，這又算得了什麼呢？這大概就是進入真理之道的門徑，眾生因此而有所領悟吧。

南齊皇太子解講疏

沈約

皇太子在建元四年四月十五日，于玄圃園聚集大乘佛教的德高望重的僧人，在安居寶池禁苑，提供各種供養器具，珍貴的樓臺和華麗的房舍，佈施給佛和僧人。太子宣揚精妙的佛法，闡述深奧的教義，使其流傳永恒。三達（佛的三種智慧）宣揚其妙不可言的果報，十住（菩薩修行的十個階段）讚美其吉祥的因緣。經過春分和秋分兩個節氣，修行日益精進，經過九十天的時間，功德圓滿成就。到了七月十六日，太子恭敬地捨棄寶貴的身體，以及車駕和帽子，從帽帶到下裳，總共九十九件物品。愿以此功德，普遍利益幽冥兩界。祝願帝室有如嵩山和華山一樣穩固，百姓享有仁愛和長壽的幸福。如果有人沉淪在痛苦的輪迴之中，能夠隨著真理而覺悟，即使墜落到惡道，也能很快恢復。十方三世的一切眾生，都能證悟佛陀的真言。如果這個誓願不能實現，我將不求證得正覺。

齊竟陵王發講疏(並頌)

沈約

偉大啊，妙覺的妙處！它無形無相，空寂到無法窮盡，但又通過言語和訓誡來引導眾生。慈悲的波濤和智慧的甘露雖然可以灌溉眾生，卻沒有人知道它們的源頭在哪裡。佛經寶典，是從遙遠的龍藏中採集而來，其中的奧妙無法用言語來表達。至於其中的義理，遠在天山之外；其中的文辭，隱藏在交河之外，也不是用算籌所能計算的。在祇樹給孤獨園（Jetavana）中，佛陀發出微妙的吼聲，宣說四諦（Four Noble Truths）和一乘（One Vehicle）的正法。這些教義經過多次翻譯，才得以傳到中土，如同恒河沙粒一樣眾多。而佛法的詞源如同大海般廣闊，義理如同雲霧般深奧。即使文字如同水流般附著于聲音，萬千車轍都朝著同一個方向前進，分條散葉，即使離開文字來分析句子，也無法概括其萬分之一。竟陵王殿下，擁有超越常人的智慧，天生就具備對佛法的理解。在幽冥的津渡上建立寶貴的功業，在純潔的念頭中凝聚正確的理解。像《方等經》（Vaipulya Sutra）那樣精妙深邃，像甘露那樣深奧玄妙的教義，沒有不遊歷其中而開啟其奧室的。秘密經典傳入東土的，沒有不……

【English Translation】 English version:

Even a chariot needs a compass to avoid getting lost. Taking the herb of four illuminations allows one to not be confused. How much more so when six horses run abreast and ten thousand streams converge? The sun and moon traverse the sky endlessly. The Yellow River and the sea cover the earth; how can they be enough to describe it? This is probably the gateway to entering the path of truth, and sentient beings can gain enlightenment from this.

Memorial of Explanation by the Crown Prince of Southern Qi

Shen Yue

The Crown Prince, on the fifteenth day of the fourth month of the fourth year of Jian Yuan (reign title), gathered eminent monks of the Mahayana tradition at the Xuanpu Garden. The Anju (peaceful dwelling) Treasure Pond Forbidden Garden was fully equipped with offerings, precious pavilions, and ornate houses, offered to the Buddha and the Sangha. The Crown Prince proclaimed profound Dharma sounds in the six realms and expounded subtle teachings for eternity. The Three Insights (trividya) proclaimed their wondrous fruits, and the Ten Abodes (dasabhumi) praised their auspicious causes. Passing through the two equinoxes, practice progressed daily, and after ninety days, merit and virtue were fully accomplished. On the sixteenth day of the seventh month, the Crown Prince respectfully relinquished his precious body, along with his carriage and crown, from the hat strings to the lower garments, totaling ninety-nine items. May this merit universally benefit both the visible and invisible realms. May the imperial house be as stable as Mount Song and Mount Hua, and may the people enjoy the blessings of benevolence and longevity. If there are those who are sinking in the sea of suffering, may they awaken to the truth and, even if they fall into evil paths, may they quickly recover. May all beings in the ten directions and three times realize the Buddha's true words. If this vow is not fulfilled, I will not seek to attain perfect enlightenment (samyak-sambodhi).

Memorial of Explanation (with Eulogy) by Prince Jingling of Qi

Shen Yue

Great indeed is the wondrousness of perfect enlightenment (妙覺, myao jue)! It is without form or appearance, empty to the point of being inexhaustible, yet it establishes words and teachings to guide beings. The waves of compassion and the nectar of wisdom can irrigate, but no one knows their source. The sacred scriptures and precious texts are collected from the distant Dragon Treasury (龍藏, long zang), and their mysteries cannot be expressed in words. As for the meaning, it is beyond the Heavenly Mountains; the words are hidden beyond Jiaohe (交河, an ancient city), and cannot be calculated by counting rods. In Jetavana (祇樹給孤獨園, Qíshù Jǐgūdúyuán) Monastery, the Buddha uttered the subtle roar, proclaiming the correct teachings of the Four Noble Truths (四諦, Sìdì) and the One Vehicle (一乘, Yīchéng). These teachings, after repeated translations, were transmitted to the Middle Kingdom, as numerous as the sands of the Ganges. The source of the Dharma is as vast as the sea, and the principles are as profound as the clouds. Even if the words flow like water attached to sound, and ten thousand tracks lead to the same destination, dividing branches and scattering leaves, analyzing sentences apart from the text, one cannot grasp even a fraction of it. His Highness Prince Jingling possesses wisdom that surpasses ordinary people and innate understanding of the Dharma. He establishes precious deeds on the dark crossing and concentrates correct understanding in pure thoughts. As for the profound subtleties of the Vaipulya Sutra (方等經, Fāngděng jīng) and the deep mysteries of nectar, there is nothing that he does not explore and open its chambers. The secret teachings that have been transmitted to the Eastern lands are without exception...

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必集。皆繕以寶縑文以麗篆。凝光瓊笥炫采瑤縢。思欲敷振微言昭感未悟。乃以永明元年二月八日。置講席于上邸。集名僧于帝畿。皆深辨真俗洞測名相。分微靡滯臨疑若曉。同集於邸內之法雲精廬。演玄音於六宵。啟法門于千載。濟濟乎實曠代之盛事也。自法主以降暨于聽僧。條載如左。以記其事焉。乃作頌曰。

十號神寂。三達空玄。跡由聖隱。教以慈宣。葐蒀緒法。昭哲遺筌。標聲妙住。騰華寶蓮。文摛龍藏。義溢中天。惟王稟照。道冠增璇星羅寶幄。云開梵筵。思馳春馬。理析秋蟬。靈場徇采。正水興漣。乘茲上果。永導芳緣。

竟陵王解講疏一首

沈約

夫憑形輝化必由委氣之涂。因方導理必同肖天之質。是以表靈邃瑞。誕聖王宮。駐采辰緯。停華日月。故能積慈成聖累妙成空。坦昭路于道場。拔迷根于苦岸。弟子蕭子良。滌慮煩襟棲情正業。肅萃僧英敬敷慧典。密藏奧文云開雨散。今魄首丹逵日弦上朔。七步凝想空明屬念。雖神蹟稍緬而遺塵在茲。乃飾筵藻殿張帷盛邸。潔誠祇事建斯寶集。蘭泉波涌芳藹云回。秘理探微玄貺悠邈。宗條既舉窮功允就。論堂卷坐義鼓停音。乘此芳緣將升上住。十方三世有證無爽。

又竟陵王解講疏一首

夫妙極眾象。湛思必通。理冠

【現代漢語翻譯】 現代漢語譯本 （此次佛經）全部收集完畢，都用精美的絲綢繕寫，文字採用華麗的篆書。裝在凝光的瓊玉箱子里，用炫彩的瑤玉繩子捆紮。想要發揚精妙的佛法，昭示那些尚未覺悟的人。於是在永明元年二月八日，在上邸設定講席，聚集京城有名的僧人。他們都精通真俗之辨，深刻理解名相之理，分析細微之處沒有滯礙，面對疑問就像已經明白一樣。一同聚集在上邸內的法雲精廬，在六個夜晚宣講玄妙的佛法，開啟千載難逢的法門。濟濟一堂，真是曠世盛事啊。從講法的主持到聽法的僧人，詳細記錄在左邊，以記載這件事。於是作頌說：

十號（如來十種稱號）神妙寂靜，三達（宿命、天眼、漏盡三種神通）空明玄遠。聖人的事蹟由隱遁而來，教義用慈悲來宣揚。濃郁的佛法，昭示著聖人遺留的教誨。標榜聲音的微妙之處，騰飛著華麗的寶蓮。文字充滿龍藏（佛教經典），義理充滿中天。只有國王稟承著佛的照耀，道德超越了增璇（星名）。星辰羅列在寶帳中，雲彩散開，顯露出莊嚴的佛堂。思緒像春天的馬一樣奔馳，義理像秋天的蟬一樣分析。靈驗的場所聚集著賢才，純正的法水興起漣漪。憑藉著這殊勝的果報，永遠引導美好的因緣。

竟陵王（蕭子良）解講疏一篇

沈約

憑藉形體來彰顯教化，必定要通過委氣（順應自然之氣）的途徑；根據方圓來引導義理，必定要符合天道的本質。因此，顯現靈異的祥瑞，誕生於聖王的宮殿。光彩停留在星辰的執行軌跡上，光華停留在日月的照耀中。所以能夠積累慈悲成就聖人，積累精妙成就空性。在道場坦然昭示道路，在苦海中拔除迷惑的根源。弟子蕭子良，洗滌思慮，去除煩惱，將心寄託于正業。恭敬地聚集僧中英才，敬重地宣揚智慧的經典。深藏的奧妙文字，像云開雨散一樣顯現。如今初七的月亮在丹逵（紅色道路）升起，日弦（指上弦月）在上朔（每月初一）出現。雖然聖人的神蹟稍微遙遠，但遺留的教誨就在這裡。於是裝飾筵席，修飾殿堂，張設帷幔，盛大舉辦佛事，以潔凈的誠心恭敬地舉辦這次寶貴的集會。蘭花的香氣像泉水一樣涌動，芬芳的氣息像雲彩一樣迴旋。探究精微的秘密義理，玄妙的恩賜悠遠綿長。宗門綱要已經舉出，窮究功德必定成就。論堂停止辯論，義鼓停止敲擊。憑藉著這美好的因緣，將要升到更高的境界。十方三世的諸佛菩薩可以作證，不會有差錯。

又竟陵王（蕭子良）解講疏一篇

精妙達到眾象的極致，深刻的思考必定通達。義理超越一切事物

【English Translation】 English version All (the Buddhist scriptures) were collected, written in exquisite silk with ornate seal script. They were placed in radiant jade boxes, bound with dazzling jade cords, with the intention of propagating profound teachings and enlightening the unenlightened. Thus, on the eighth day of the second month of the first year of Yongming, a lecture hall was established in the Upper Residence, gathering renowned monks from the capital. They were all well-versed in the distinction between truth and convention, deeply understanding the principles of names and forms, analyzing subtleties without hindrance, and comprehending doubts as if already known. They gathered together in the Fayun Retreat within the Upper Residence, expounding profound doctrines for six nights, and opening the Dharma gate for a thousand years. It was truly a grand event unprecedented in history. From the Dharma master to the listening monks, details are recorded on the left to commemorate this event. Thus, a eulogy was composed:

The Ten Titles (of the Tathagata) are divinely serene, the Three Insights (of past lives, divine eye, and extinction of outflows) are empty and profound. The traces of the saints originate from seclusion, and the teachings are proclaimed with compassion. The abundant Dharma, illuminates the teachings left by the sages. Emphasizing the subtlety of sound, soaring with magnificent lotus flowers. The texts fill the Dragon Treasury (Buddhist scriptures), and the meaning overflows the central heavens. Only the King receives the Buddha's illumination, and his virtue surpasses the Zengxuan (a star). Stars are arrayed in the treasure tent, and clouds part to reveal the solemn Buddhist hall. Thoughts race like spring horses, and principles are analyzed like autumn cicadas. The sacred site gathers talents, and the pure Dharma water stirs ripples. Relying on this supreme fruit, may we forever guide auspicious affinities.

King Jingling (Xiao Ziliang)'s Explanation of the Lecture Preface, one piece

By Shen Yue

To manifest transformation through form, one must follow the path of entrusting to the Qi (natural energy); to guide principles according to rules, one must conform to the essence of Heaven. Therefore, manifesting spiritual auspiciousness, born in the palace of a sage king. Radiance dwells in the orbit of the stars, and splendor resides in the illumination of the sun and moon. Thus, one can accumulate compassion to become a saint, and accumulate subtlety to achieve emptiness. Openly revealing the path in the Bodhimanda, and uprooting the roots of delusion in the sea of suffering. Disciple Xiao Ziliang, washes away thoughts, removes afflictions, and entrusts his heart to righteous conduct. Respectfully gathers the elite of the Sangha, and reverently propagates the wisdom of the scriptures. The deeply hidden and profound texts, appear like clouds parting and rain scattering. Now, the crescent moon of the seventh day rises in Dan Kui (red road), and the upper string (first quarter moon) appears on the first day of the month. Although the divine traces of the saints are slightly distant, the remaining teachings are here. Thus, decorating the banquet, adorning the halls, setting up curtains, and grandly holding Buddhist events, with pure sincerity and reverence, this precious gathering is held. The fragrance of orchids surges like a spring, and the fragrant atmosphere swirls like clouds. Exploring the subtle and secret principles, the profound grace is distant and lasting. The tenets of the sect have been raised, and the pursuit of merit will surely be accomplished. The debating hall ceases discussion, and the Dharma drum stops beating. Relying on this auspicious affinity, we shall ascend to a higher realm. The Buddhas and Bodhisattvas of the ten directions and three times can bear witness, and there will be no error.

Also, King Jingling (Xiao Ziliang)'s Explanation of the Lecture Preface, one piece

The subtlety reaches the extreme of all phenomena, and profound contemplation will surely lead to understanding. The principle surpasses all things.

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群方。有感斯應。自鸞音輟唱圓光寢輝。委華之相不傳。踴地之符已遠。片言入道。事難於造次。一悟階空。效隔于俄頃。若非積毫成仞累爝為明。無以方軌慧門維舟法岸。弟子是用夕惕載懷。惟日不足者也。故敬集名僧夤敷奧籍。振微起滯輪動云回。月殷含呂魄弦上日。甘露既窮輟言寶座。卷文罷席衣屣相趣。仰惟先後稟靈娥德葉景軒度。道載華岳化洽汾陰。早棄蘭宮夙違椒掖。千乘不追萬鐘靡及。終天之慕不續于短年。欲報之誠思隆于永劫。敬舍軀服以充供施。藉此幽通控情妙覺。仰愿聖靈速登寶位。越四天之表。記十號之尊。惟茲三世咸證於此。敢誓丹衷庶符皎日。

與荊州隱士劉虬書

齊文宣公蕭子良

劉虬初為富陽令。后為南郡丞。頃之自免。始事拂衣。時年三十二。論者比漢疏邴焉。遂辟榖卻粒。餌術衣麻。布衣草屩茅室土帳。禮誦長齋六時不闕。世諦典籍不復修綜。棋書小藝一切屏絕。惟研精佛理。述善不受報。頓悟成佛義。當時莫能屈。注法華等經。講涅槃大小品等。齊建元初。詔徴通直散騎侍郎。不就。文宣深弘妙法。以虬精於釋理。要其東下與虬書曰。玉燭登年金商在律。炎涼始貿動靜惟安。勤味道腴幸遵雅尚。豈不樂哉。仆誠幸甚。百姓一心眾生不疾。比屋可封。將又何求

。但良書獨擁善談無析。愿言之。子實痗我心。所以不遠千里尺書道意。自淳清既辨澆醨代襲。隱顯之術參差。默語之途紛互。或飾智以驚愚。或激清以忤俗。或穢己以闇通。或謬歌以明道。屠羊駔馬未足磷其堅。陽狂如愚豈能緇其白。官楚蕃魏。人外之氣逾邈。入漢游梁。區中之韻彌少。及攉其輕重品其得失。則淵懷洞賞。寧或符之。仆夙養閑衿長慕出概。跡塵圭組心逸江湖。未面自親聞風如舊。而回駕之念徒軫。軾門之禮無階。固已佇軸深衷。傾筐遐路者矣。君矯然獨遠。確乎難拔。素志與白雲同悠。高情與青松共爽。宣習質文。緇林枯而重䓲。昭辨空有。連河壅而復滔。所謂忘言之人可論天人之際。豈能鳳舉鶴翻有心儀萃。高逾愛海比策禪衢。沾濠射之冥游。屈祇鷲之法侶。闡三乘于窮子。發二諦于困蒙。有是因也。何有暢歟。今皇風具穆至道弘被。四海不溢五嶽無塵。膠序肇修經法敷廣。人賤璣璜家習禮讓。樵蘇以時郊林全郁。罿網有節鱗羽偕翔。至於曾山絕澗環帶畿畎。膏田沃野亙望無躔。信可以招往隱倫棲集勝寄。故文舉築室治城之阿。次宗植援西山之趾。葛洪考磬于海岫。釋遠肥遁于鐘幽。每踐其遺蹤輒深九原之嘆。若高步可迂復何懷乎四子。昔宣尼之見伯雪。師利之往維摩。豈不知相忘之道哉。諒有

{ "translations": [ "現代漢語譯本：然而，良書獨自擁有善於言談的優點，無需過多的分析。我願意向您傾訴，您實在讓我心煩意亂。因此，我不遠千里，用書信來表達我的心意。自從淳樸清正的風氣被浮華澆薄的風氣取代，隱晦和顯露的處世方法也變得參差不齊，沉默和言語的道路也變得紛繁複雜。有的人用虛假的智慧來震驚愚昧的人，有的人用激烈的清高來觸犯世俗，有的人用污穢自己的方式來暗中通達，有的人用荒謬的歌聲來闡明真理。屠夫和馬販的污濁不足以玷污它的堅貞，裝瘋賣傻的行為又怎能染黑它的潔白？您曾做官于楚國、蕃國、魏國，遠離中原的氣息越來越遠；後來進入漢地、遊歷梁國，中原的韻味也越來越少。等到衡量它的輕重，評判它的得失，那麼您那深邃的胸懷和透徹的鑑賞力，或許能與我的想法相符。我從小就培養了閒適的情懷，一直嚮往超脫世俗。雖然身在官場，心卻嚮往江湖。即使未曾謀面，也像老朋友一樣熟悉。然而，想掉轉車頭的念頭只是徒增感傷，想登門拜訪的禮節也無從實現。我早已在內心深處期盼著，準備好傾囊相授，遠道而來了。您是如此的卓爾不群，如此的堅定不移。您那高潔的志向與白雲一樣悠遠，您那高尚的情操與青松一樣清爽。您宣揚和學習質樸的文風，使得僧侶們在佛寺的枯寂中重新煥發生機；您昭示和辨析空與有的真諦，使得連綿的河流被堵塞后又重新奔騰。您是那種可以一起探討天人之際的忘言之人，難道會像鳳凰和仙鶴那樣，只關注外在的儀式嗎？您的思想境界超越了愛慾之海，可以與禪宗的道路相媲美。您沉浸在像莊子那樣與天地精神相往來的冥想之中，是像鳩摩羅什和佛陀弟子那樣的佛法同伴。您向貧困的人闡述三乘佛法，向困惑的人闡發二諦真理。有了這樣的因緣，還有什麼不暢快的呢？如今，皇上的德化普遍推行，至高的道義廣為傳播，天下太平，五嶽清凈。學校開始興辦，經書和法典得到廣泛傳播，人們不再輕視珍寶，家家戶戶都學習禮讓。砍柴和割草都有時節，郊外的樹林鬱鬱蔥蔥。捕鳥的網和捕魚的網都有節制，魚類和鳥類一起飛翔。甚至那些高山和深澗，都環繞著京畿之地，肥沃的田野一望無際。這裡確實可以招引隱士，讓他們在這裡安居樂業，寄託美好的情懷。所以孔融在治理過的城池旁邊建造房屋，王次仲在西山的腳下種植樹木，葛洪在海邊的山洞裡研究道教，釋慧遠在廬山的幽靜之處隱居。每當我走過他們的遺蹟，就深深地感嘆他們已經去世。如果能追隨您的高尚步伐，又何必懷念他們四位呢？從前，孔子去拜訪老聃，佛陀弟子維摩詰前往拜訪維摩詰，難道他們不知道相忘于江湖的道理嗎？想必是有些事情要請教吧。", "English version: However, a good book alone possesses the advantage of eloquent discourse, requiring no excessive analysis. I wish to confide in you, for you truly trouble my heart. Therefore, I travel a thousand miles to convey my thoughts through a letter. Since the pure and honest customs have been replaced by frivolous and shallow practices, the methods of concealment and revelation have become inconsistent, and the paths of silence and speech have become complex. Some adorn their intelligence to startle the foolish, some provoke purity to offend the vulgar, some defile themselves to secretly achieve their goals, and some use absurd songs to illuminate the truth. The filth of butchers and horse traders is not enough to tarnish its steadfastness, and the madness of feigned insanity cannot blacken its purity. You once served as an official in the states of Chu, Fan, and Wei, and the atmosphere far from the Central Plains grew increasingly distant; later, you entered the lands of Han and traveled to the state of Liang, and the flavor of the Central Plains diminished. When it comes to weighing its importance and judging its merits and demerits, then your profound mind and insightful appreciation may coincide with my thoughts. I have cultivated a leisurely disposition since childhood and have always yearned to transcend the mundane. Although I am in officialdom, my heart longs for the rivers and lakes. Even though we have not met, I feel as familiar as an old friend. However, the thought of turning back the carriage only increases my sorrow, and the etiquette of visiting your door has no way to be realized. I have long awaited in my heart, ready to pour out everything and come from afar. You are so outstandingly distant, so firmly unyielding. Your noble aspirations are as distant as the white clouds, and your lofty sentiments are as refreshing as the green pines. You proclaim and study simple and unadorned writing, causing the monks to rejuvenate in the desolation of the Buddhist temple; you reveal and analyze the truth of emptiness and existence, causing the continuous river to surge again after being blocked. You are the kind of person with whom one can discuss the boundary between heaven and man, how could you be like a phoenix or a crane, only focusing on external rituals? Your realm of thought surpasses the sea of desire and can be compared to the path of Zen. You are immersed in the meditation of Zhuangzi, wandering with the spirit of heaven and earth, and you are a companion of the Dharma like Kumarajiva and the disciples of the Buddha. You explain the Three Vehicles of Buddhism to the poor and explain the Two Truths to the confused. With such a cause, what is there not to be happy about? Now, the emperor's virtue is universally promoted, and the supreme morality is widely spread, the world is peaceful, and the Five Mountains are pure. Schools have begun to be established, and scriptures and codes are widely disseminated, people no longer despise jewels, and every household learns etiquette. Chopping firewood and cutting grass have their seasons, and the forests outside the city are lush and green. The nets for catching birds and the nets for catching fish are restrained, and fish and birds fly together. Even those high mountains and deep valleys surround the capital, and the fertile fields stretch endlessly. It is indeed possible to attract hermits here, so that they can live and work in peace and place their beautiful feelings. Therefore, Kong Rong built houses next to the city he governed, Wang Cizhong planted trees at the foot of the Western Mountains, Ge Hong studied Taoism in the caves by the sea, and Shi Huiyuan lived in seclusion in the quiet places of Mount Lu. Whenever I pass by their relics, I deeply lament their passing. If I can follow your noble steps, why should I miss the four of them? In the past, Confucius went to visit Lao Tzu, and the Buddha's disciple Vimalakirti went to visit Vimalakirti, did they not know the principle of forgetting each other in the rivers and lakes? Presumably, there are some things to ask for advice.", "translations": [ "但良書獨擁善談無析。愿言之。子實痗我心。所以不遠千里尺書道意。自淳清既辨澆醨代襲。隱顯之術參差。默語之途紛互。或飾智以驚愚。或激清以忤俗。或穢己以闇通。或謬歌以明道。屠羊駔馬未足磷其堅。陽狂如愚豈能緇其白。官楚蕃魏。人外之氣逾邈。入漢游梁。區中之韻彌少。及攉其輕重品其得失。則淵懷洞賞。寧或符之。仆夙養閑衿長慕出概。跡塵圭組心逸江湖。未面自親聞風如舊。而回駕之念徒軫。軾門之禮無階。固已佇軸深衷。傾筐遐路者矣。君矯然獨遠。確乎難拔。素志與白雲同悠。高情與青松共爽。宣習質文。緇林枯而重䓲。昭辨空有。連河壅而復滔。所謂忘言之人可論天人之際。豈能鳳舉鶴翻有心儀萃。高逾愛海比策禪衢。沾濠射之冥游。屈祇鷲之法侶。闡三乘于窮子。發二諦于困蒙。有是因也。何有暢歟。今皇風具穆至道弘被。四海不溢五嶽無塵。膠序肇修經法敷廣。人賤璣璜家習禮讓。樵蘇以時郊林全郁。罿網有節鱗羽偕翔。至於曾山絕澗環帶畿畎。膏田沃野亙望無躔。信可以招往隱倫棲集勝寄。故文舉築室治城之阿。次宗植援西山之趾。葛洪考磬于海岫。釋遠肥遁于鐘幽。每踐其遺蹤輒深九原之嘆。若高步可迂復何懷乎四子。昔宣尼之見伯雪。師利之往維摩。豈不知相忘之道哉。諒有" ], "english_translations": [ "However, a good book alone possesses the advantage of eloquent discourse, requiring no excessive analysis. I wish to confide in you, for you truly trouble my heart. Therefore, I travel a thousand miles to convey my thoughts through a letter. Since the pure and honest customs have been replaced by frivolous and shallow practices, the methods of concealment and revelation have become inconsistent, and the paths of silence and speech have become complex. Some adorn their intelligence to startle the foolish, some provoke purity to offend the vulgar, some defile themselves to secretly achieve their goals, and some use absurd songs to illuminate the truth. The filth of butchers and horse traders is not enough to tarnish its steadfastness, and the madness of feigned insanity cannot blacken its purity. You once served as an official in the states of Chu, Fan, and Wei, and the atmosphere far from the Central Plains grew increasingly distant; later, you entered the lands of Han and traveled to the state of Liang, and the flavor of the Central Plains diminished. When it comes to weighing its importance and judging its merits and demerits, then your profound mind and insightful appreciation may coincide with my thoughts. I have cultivated a leisurely disposition since childhood and have always yearned to transcend the mundane. Although I am in officialdom, my heart longs for the rivers and lakes. Even though we have not met, I feel as familiar as an old friend. However, the thought of turning back the carriage only increases my sorrow, and the etiquette of visiting your door has no way to be realized. I have long awaited in my heart, ready to pour out everything and come from afar. You are so outstandingly distant, so firmly unyielding. Your noble aspirations are as distant as the white clouds, and your lofty sentiments are as refreshing as the green pines. You proclaim and study simple and unadorned writing, causing the monks to rejuvenate in the desolation of the Buddhist temple; you reveal and analyze the truth of emptiness and existence, causing the continuous river to surge again after being blocked. You are the kind of person with whom one can discuss the boundary between heaven and man, how could you be like a phoenix or a crane, only focusing on external rituals? Your realm of thought surpasses the sea of desire and can be compared to the path of Zen. You are immersed in the meditation of Zhuangzi, wandering with the spirit of heaven and earth, and you are a companion of the Dharma like Kumarajiva and the disciples of the Buddha. You explain the Three Vehicles of Buddhism to the poor and explain the Two Truths to the confused. With such a cause, what is there not to be happy about? Now, the emperor's virtue is universally promoted, and the supreme morality is widely spread, the world is peaceful, and the Five Mountains are pure. Schools have begun to be established, and scriptures and codes are widely disseminated, people no longer despise jewels, and every household learns etiquette. Chopping firewood and cutting grass have their seasons, and the forests outside the city are lush and green. The nets for catching birds and the nets for catching fish are restrained, and fish and birds fly together. Even those high mountains and deep valleys surround the capital, and the fertile fields stretch endlessly. It is indeed possible to attract hermits here, so that they can live and work in peace and place their beautiful feelings. Therefore, Kong Rong built houses next to the city he governed, Wang Cizhong planted trees at the foot of the Western Mountains, Ge Hong studied Taoism in the caves by the sea, and Shi Huiyuan lived in seclusion in the quiet places of Mount Lu. Whenever I pass by their relics, I deeply lament their passing. If I can follow your noble steps, why should I miss the four of them? In the past, Confucius went to visit Lao Tzu, and the Buddha's disciple Vimalakirti went to visit Vimalakirti, did they not know the principle of forgetting each other in the rivers and lakes? Presumably, there are some things to ask for advice." ] } }

---

以也。未敘之間為道自愛。一二令陵琚之口具王元長之辭也。

王又與南郡太守劉景[廿/(麩-夫+壬)]書曰。去冬因君與劉居士書。今春得其返文。辭趣翩翩足有才藻。實子云之筆札。元瑜之書記。申覆咨嗟彌用欽想。此子含真抱璞比調雲霞。背俗居幽寓歡林溆。養志南荊。可與卞寶爭價。韜光楚服。固同隋照共明。雖顏段之棲遲偃仰楊鄭之寂寞恬惔。取之若人。信可同日而語矣。且道性天悠禪心自謐。敦悅九部研味三乘。在家菩薩行之而不艱。白衣居士即之而方易。誓將燭昏霾于慧炬。拯淪溺於法橋。扇靈崿之留風。鏡貞林之絕影。仆棲尚既同情契彌至。而悠悠京苑間以江山。假復神通遠邇冥交。曉曙诪得寫析深衿。辨明幽旨。跡生滅之中談。究真俗之諦義。故重有別書。招來畿邑君問道之次。具為敦請。此蘭山桂水既足逍遙。儒侶玄宗復多朋往。非以一爵相加。豈其旌蒲為分。直闇投誠素。庶必能玄了。脫倏爾來儀想。時加資遣也。

又使虬鄉人吏部郎庾杲之致書喻旨曰。司徒竟陵王懋于神者。言象所絕。接乎事者遠近所宗。鐘石非禮樂之本。纓褐豈朝野之謂。想闇投之懷不以形骸為阻。一日通籍梁邸親奉話言。夢想清顏為歲已積。以丈人非羔雁所榮。故息蒲帛之典勝。寄冥通諒有風期之遲。

【現代漢語翻譯】 現代漢語譯本：

就這樣吧。在沒有敘述之前，就以道自愛。一兩句話讓陵琚（人名，具體不詳）的口中說出王元長（王僧虔，南朝書法家）的言辭。 王僧虔又給南郡太守劉景（人名，具體不詳）寫信說：『去年冬天因為您給劉居士（人名，具體不詳）寫信，今年春天得到了他的回信。文辭情趣翩翩，很有才華。確實像揚雄（字子云，西漢辭賦家）的筆法，王瑜（字元瑜，東漢末年文學家）的書記。反覆讚歎，更加欽佩思念。這個人蘊含真理，懷抱美玉，可以比作調和雲霞。背離世俗，居住在幽靜的地方，把歡樂寄託在水邊。在南荊（指荊州南部）培養志向，可以與卞和的寶玉爭奪價值。韜光養晦，穿著楚地的服裝，確實像隋侯的明珠一樣共同發光。即使像顏回、段干木（春秋戰國時期的隱士）那樣棲息隱居，像楊雄、鄭玄（東漢經學家）那樣寂寞恬淡，如果選擇這樣的人，確實可以相提並論。況且他的道性天然悠遠，禪心自然安謐。喜悅地研究九部經書，深入品味三乘佛法。在家菩薩修行起來並不困難，白衣居士學習起來更加容易。發誓要用智慧的火炬照亮昏暗，用法橋拯救沉溺的人。扇動靈崿（指高山）的遺風，映照貞潔樹林的絕美身影。我棲息的志向與他相同，情誼更加深厚。只是悠悠京城與他之間隔著江山。即使有神通，遠近也能暗中交往，每天早晚都能傾訴深藏的心意，辨明幽深的旨意。在生滅的現象中談論，探究真諦與俗諦的意義。所以再次寫信，邀請他來到京城附近，您在問道的時候，替我懇切地邀請他。這裡蘭山桂水已經足夠逍遙自在，儒家朋友和玄學宗師也很多來往。不是用一個官爵來加封他，難道是因為旌旗蒲草的賞賜？只是暗中投誠，希望他一定能夠玄妙通達，希望他能夠很快前來，到時再多多資助他。』 王僧虔又派虬鄉人、吏部郎庾杲之（人名，具體不詳）帶信傳達旨意說：『司徒竟陵王蕭子良（人名，南朝宗室、文學家）對於神妙的理解，是言語所不能表達的。對於世俗事務的處理，是遠近所推崇的。鐘石不是禮樂的根本，穿戴官服也不是朝廷和民間的區別。想必您暗中投誠的心意不會因為形體上的阻礙而改變。如果有一天能在梁王的府邸登記，親自聆聽教誨，夢想著清秀的容顏已經很久了。因為您不是靠羔羊和雁來獲得榮耀的人，所以停止贈送絲綢的禮節，希望您能暗中理解，諒解我未能及時拜訪。』

【English Translation】 English version:

That's it. Before narrating, cherish the Dao within yourself. A word or two from the mouth of Ling Ju (personal name, details unknown) should convey the words of Wang Yuanchang (Wang Sengqian, calligrapher of the Southern Dynasties). Wang Sengqian also wrote to Liu Jing (personal name, details unknown), the governor of Nan Commandery: 'Last winter, because you wrote to Layman Liu (personal name, details unknown), this spring I received his reply. The words and sentiments are elegant and full of talent. It is indeed like the writing style of Yang Xiong (Zi Yun, Han Dynasty writer of rhapsodies), and the records of Wang Yu (Zi Yuanyu, late Eastern Han Dynasty writer). Repeatedly praising, I admire and miss him even more. This person contains truth and embraces jade, comparable to harmonizing clouds and mist. Deviating from the world, he lives in a secluded place, entrusting joy to the waterside. Cultivating his aspirations in Southern Jing (referring to southern Jingzhou), he can compete with Bian He's jade for value. Concealing his brilliance, wearing the clothing of Chu, he is indeed like the pearl of Marquis Sui, shining together. Even like Yan Hui and Duan Ganmu (hermits of the Spring and Autumn and Warring States periods) dwelling in seclusion, like Yang Xiong and Zheng Xuan (Eastern Han Dynasty Confucian scholars) being lonely and tranquil, if one chooses such a person, they can indeed be mentioned in the same breath. Moreover, his Dao nature is naturally distant, and his Chan mind is naturally peaceful. He joyfully studies the nine divisions of scriptures, deeply savoring the Three Vehicles of Buddhism. A Bodhisattva at home finds it not difficult to practice, and a layman in white finds it even easier to learn. He vows to illuminate the darkness with the torch of wisdom, and to save those who are drowning with the bridge of Dharma. He fans the remaining wind of Ling'e (referring to high mountains), and reflects the beautiful image of the chaste forest. My aspiration to dwell in seclusion is the same as his, and our friendship is even deeper. It is only that the bustling capital is separated from him by rivers and mountains. Even if there is supernatural power, near and far can secretly communicate, and every morning and evening we can pour out our deepest thoughts, and distinguish the profound meaning. We discuss amidst the phenomena of birth and death, and explore the meaning of true and mundane truths. Therefore, I write again, inviting him to come near the capital, and when you are asking about the Dao, please earnestly invite him for me. Here, the orchids of Lan Mountain and the cassia trees of Gui River are already enough to be carefree, and many Confucian friends and masters of metaphysics also come and go. It is not to add an official title to him, is it because of the rewards of banners and cattails? It is only to secretly surrender sincerity, hoping that he will surely be able to understand the mystery, hoping that he can come soon, and then I will give him more assistance.' Wang Sengqian also sent Yu Gaozhi (personal name, details unknown), a native of Qiuxiang and a member of the Ministry of Personnel, to convey the message, saying: 'The understanding of the mysterious by Situ, Prince Jingling, Xiao Ziliang (personal name, Southern Dynasty royalty and writer), is beyond what words can express. His handling of worldly affairs is admired by near and far. Bells and stones are not the root of ritual and music, and wearing official robes is not the distinction between the court and the common people. Presumably, your intention to secretly surrender will not change because of physical obstacles. If one day you can register at the residence of the Prince of Liang and personally listen to his teachings, dreaming of his elegant countenance has been a long time. Because you are not someone who gains glory by relying on lambs and geese, therefore I stop sending the gifts of silk, hoping that you can understand in secret, and forgive my failure to visit in time.'

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君王卜居郊郭縈帶川阜。顯不徇功晦不標跡。從容人野之間。以窮二者之致。且弘護為心廣敷真俗。思聞系表共剖眾妙。式莚山阿虛館川涘。實望賁然少酬側遲。昔東平樂善。旌君大於東合。哲王愛素。致吾子于西山。豈不盛歟。百齡飄驟凝滯自物。千載一期為仁由己。且凌雪戒。途非滅跡之效。鴻鐘在御。豈銷聲之道。已標異人之跡。故有同物之勞。豈山水無情。應之以會愛閑在我。觸地蕭條。衡岳何親。鐘山何薄。想弘思有在不俟繁言。

虬內固已決。非復外物所動。建武初。徴為國子博士。二年冬疾甚移在江州。白雲徘徊似入櫩戶。有異香氣空中磬聲因卒。年六十。弟子等若喪父而無服。道俗赴葬者數百人。餘論為集。二十四卷。梁大通三年。諸子稽于謚法。高人庾詵曰。道德博聞曰文。可進之謚也。陳寔曰。文為世範行為士則。乃謚曰文范先生。南郡太守任彥升曰。余與先生雖年世相接。而荊吳數千。未嘗膝行下風稟承餘論。豈直髮憤當年。固亦恨深終古。然叔夜之敘黔婁。韓卓之慕巨仲。未必接光塵承風采。正復希向遠理。長想千載。然其人自高。假使橫經擁帚日夜掃門。會不睹千刃之一咫萬頃之涓澮。終於對面萬古莫能及門。故以此弭千載之恨。幽貞子虞孝敬曰。其子之達。仕梁太常。與余善。求

其先人遺書。次以為傳云。

請御講啟(並敕答)

梁皇太子綱

臣網臣綸臣紀言。臣聞紫宮麗天著明玄象。軒臺在岳逖聽良書。是以道彌隆而禮愈縟。德彌溥而事愈泰。此蓋彰至治之尊。牧生民之本也。伏以大光嚴殿。侔神垂則沖天開宇。功深大壯事協文明。儀辰建極。切雲啟構。照燭三光含超百堵。咸謂心華所表。復非良匠之力。神通所現。不藉子來而成。實唯凈國固絕薰落之禮。高邁釋宮理無鹿鳴之宴。竊惟妙勝之堂。本師于茲佛吼。摩尼之殿。如來亦闡法音。伏希躬降睟容施灑甘露。油然慧云霈然慈雨。光斯盛業導彼蒼生。履天居而說無相同真也。建佛事而被率土化俗也。同真化俗。至矣哉。一舉而二美顯。豈不大乎。與彼钘山之上傅巖之下西都鳳凰岐陽鸑鷟。安足同日而語哉。敢露丹愚伏待矜遂。輕干聽覽。流汗戰詟。謹啟。

省啟。欲須吾講具汝等意。書云一日二日萬機。今復過之。年耆根熟氣力衰耗。荷此黼扆有逾重負。日中或得一食。或不得食。周旦吐握未足為勞。楚君旰食方今非切。未明求衣聿來弗休。晝勞夜思精華已竭。數術多事未獲垂拱。兼國務靡寄豈得坐談。須道行民安乃當議耳。越敕。

重啟請御講(並敕答)

臣綱臣綸臣紀言。一日輕敢上聞。愿

【現代漢語翻譯】 現代漢語譯本： 這是先人遺留下來的書籍，後來被認為是傳記。

請皇帝講經的奏章（附帶皇帝的批覆）

梁皇太子蕭綱

臣蕭綱、蕭綸、蕭紀上奏：臣聽說紫宮星麗於天，彰顯著玄妙的景象；軒轅之臺立於岳山之上，是爲了廣納賢良之書。因此，道義越是興盛，禮儀就越是繁縟；德行越是廣博，事業就越是昌盛。這大概是爲了彰顯至高無上的統治，也是爲了治理百姓的根本。恭敬地想到大光嚴殿，傚法神明的法則，高聳入雲，開闊無比。功績深厚而偉大，事業協調而文明。殿宇的尺度合乎規範，高聳的建築直入雲霄。照亮三光，包容百堵。人們都說這是心意的顯現，並非工匠的力量所能達到；是神通的顯現，不是靠子來（魯班）就能完成的。實在是因為凈土之國本來就杜絕了薰落之禮，高遠的釋迦宮殿本來就沒有鹿鳴之宴。臣私下認為，在妙勝之堂，本師（釋迦牟尼）曾在此發出佛吼；在摩尼之殿，如來也曾闡述佛法之音。恭敬地希望陛下能夠親自降臨，施灑甘露，像油一樣滋潤的慧云，像大雨一樣普降的慈雨，光大這盛大的事業，引導那些百姓。身居天位而宣說無相之真理，建立佛事而被天下人傚法而化俗，同真化俗，真是太偉大了！一個舉動而兩種美德都顯現出來，豈不是非常偉大嗎？與那些钘山之上的傅說，傅巖之下的伊尹，西都的鳳凰，岐陽的鸑鷟相比，怎麼能夠相提並論呢？臣冒昧地陳述愚見，恭敬地等待陛下的恩準。輕率地打擾了陛下的聽聞，流汗戰慄，謹呈上奏章。

皇帝批覆：

朕已閱覽奏章。想要朕講經，這正是你們的心意。書上說，一天兩天都有萬機要處理，現在更是超過了這個限度。朕年老體衰，氣力衰竭，肩負這華麗的御座，感到非常沉重。一天之中或許能吃一頓飯，或許連一頓飯都吃不上。周公吐哺握髮還不足以形容朕的辛勞，楚莊王日理萬機現在對朕來說並不貼切。天不亮就起來穿衣，奔波不停。白天操勞，夜晚思索，精力已經耗盡。政務繁多，沒有時間垂拱而治。而且國家事務沒有託付，怎麼能夠坐而論道呢？必須等到道義推行，百姓安居樂業，才能商議此事。特此批覆。

再次上奏請皇帝講經（附帶皇帝的批覆）

臣蕭綱、蕭綸、蕭紀上奏：臣等冒昧地再次上奏，希望

【English Translation】 English version: These are books left behind by our ancestors, later regarded as biographies.

A Memorial Requesting the Emperor to Preach (with Imperial Rescript)

Crown Prince Gang of Liang

Your subjects Xiao Gang, Xiao Lun, and Xiao Ji report: We have heard that the Purple Palace is resplendent in the heavens, manifesting profound phenomena; the Xuanyuan Terrace stands on Mount Yue, to gather virtuous books. Therefore, the more prosperous the Dao, the more elaborate the rituals; the more extensive the virtue, the more flourishing the affairs. This is to demonstrate the supreme governance and the foundation for governing the people. Respectfully considering the Great Splendor and Solemn Hall, emulating the divine principles, soaring into the sky, and opening up the universe. The merit is profound and great, the affairs are harmonious and civilized. The dimensions of the hall conform to the standards, and the towering structure reaches into the clouds, illuminating the three lights and encompassing hundreds of walls. Everyone says that this is a manifestation of the heart, not achievable by the strength of craftsmen; it is a manifestation of spiritual power, not completed by Zi Lai (Lu Ban). Indeed, the Pure Land inherently rejects the Xunluo rituals, and the lofty Shakya Palace inherently lacks the Luming banquet. We humbly believe that in the Hall of Wonderful Victory, the original teacher (Shakyamuni) roared the Dharma; in the Mani Hall, the Tathagata also expounded the Dharma sound. We respectfully hope that Your Majesty will personally descend, bestow sweet dew, like oily and nourishing clouds, and like abundant and compassionate rain, to glorify this great undertaking and guide those people. Residing in the heavenly position and speaking of the truth of non-duality, establishing Buddhist affairs and being emulated by the people to transform customs, harmonizing truth and transforming customs, is truly great! One action manifests two virtues, is it not extremely great? Compared to Fu Yue on Mount Jiao, Yi Yin under Fu Rock, the phoenix of the Western Capital, and the Yuewei of Qiyang, how can they be mentioned in the same breath? We dare to reveal our foolish opinions and respectfully await Your Majesty's approval. Lightly disturbing Your Majesty's hearing, we are sweating and trembling. We respectfully submit this memorial.

Imperial Rescript:

I have read the memorial. You desire me to preach, which is your intention. The books say that there are ten thousand affairs to handle in a day or two, and now it exceeds that limit. I am old and weak, my energy is depleted, and bearing this magnificent throne feels like a heavy burden. I may have one meal a day, or perhaps not even one. The Duke of Zhou spitting out food and grasping his hair is not enough to describe my labor. King Zhuang of Chu handling affairs until late at night is not relevant to me now. Getting up before dawn to dress and rushing about without rest, laboring during the day and thinking at night, my essence is exhausted. Numerous political affairs prevent me from governing by non-action. Moreover, state affairs are not entrusted, how can I sit and talk? Only when the Dao is practiced and the people are at peace can we discuss this matter. This is my rescript.

A Second Memorial Requesting the Emperor to Preach (with Imperial Rescript)

Your subjects Xiao Gang, Xiao Lun, and Xiao Ji report: We presumptuously submit this memorial again, hoping that

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垂法雨。天鑒凝遠未蒙降遂。預均藥木誠同器水。徒美春華還憐秋藿。伏惟

陛下。德冠受圖道隆言契。四三六五不能喻。十堯九舜無以方。而秋風動條。尚興未息之念。一物失所。猶起納隍之仁。方留衢室之情。未議石渠之講。竊以神通所現一念萬機。大權所行應時三密。猶處禪寂影現十方。一起道場已為八會。豈與吹律之後均熊湘之勞。鑄鼎之君切風雨之務。伏願以平等慧行如來慈。為度蒼生降希有事。使朝滿一乘情皆十善。智珠法炬人人並持。四忍五明家家可望。謹冒天威重以聞啟。翹誠注仰伏希允遂。使北冀無山。豈自高於曩日。南陽回景。不獨隔于當今。謹啟。

省重啟。猶欲須吾講說具汝等。

所懷。亦不異前答。緣邊未入國度多乏。如是等事恒須經討。其餘繁碎非可具言。率土未寧。菜食者眾兼款附相繼。賞與未周。怨望者多懷音者少。漢世渾並賈誼亦且流慟。魏室無虞楊阜猶云可悲。況今爪牙腹心不二之臣。又論道帷幄之士。四聰不開八達路擁。王侯雖多維城靡寄。晝厲夕惕如履霜刃。以朽索馭六馬。豈足為喻。詩不云乎。知我者謂我心憂。不知我者謂我何求。方今信非談曰汝等必欲爾者自可令諸僧于重雲中道義也。越敕。

又啟請御講(並敕答)

臣綱臣綸臣紀言

【現代漢語翻譯】 現代漢語譯本：

（祈請）降下佛法甘露。我等仰望聖上的智慧，但至今未能蒙受恩澤。我們如同藥木渴望雨露，如同器皿渴望清水。空有美好的春華，卻可憐如秋天的豆葉。我誠惶誠恐地祈願：

陛下您，德行堪稱君王之首，道行隆盛，言語合乎真理。四三六五（指《易經》的卦爻之數）無法比喻您的智慧，十堯九舜（指古代聖賢）也無法比擬您的德行。即使是秋風吹動樹枝這樣的小事，尚且能引起您對百姓的關懷。即使是一件微小的物品遺失，您也會有防止國家衰敗的憂慮。您正打算留在宮中處理政事，還未考慮在石渠閣講經說法。我認為，以神通所展現的境界，一念之間可以處理萬機；以大權所施行的力量，應時可以成就身口意三密。即使身處禪定寂靜之中，身影也能顯現在十方世界。發起一場道場，就如同八部眾（佛教護法神）雲集。哪裡需要像吹律校正音律之後，還要分擔熊湘二地的辛勞？哪裡需要像鑄鼎的君王那樣，還要操心風雨之事？我誠懇地希望陛下您以平等智慧，行如來慈悲，為度化眾生而降臨這稀有難得的盛事。使朝廷上下充滿一心向佛的情懷，人人都具備十善的德行。四忍（生忍、法忍、無生忍、寂滅忍）五明（聲明、工巧明、醫方明、因明、內明）的境界，家家戶戶都可以期望達到。我謹冒犯天威，再次上奏，虔誠地仰望，希望陛下您能允許我們的請求，使北方的冀州沒有山丘，豈不是比往日更高？使南陽能出現日影迴轉的奇景，這不僅僅是與當今時代有所不同。我謹上奏。

（皇帝的回覆）朕已閱覽你們的奏章，仍然希望我為你們講經說法，詳細說明你們心中的想法。這與我之前的答覆沒有不同。邊境地區尚未納入我國版圖，物資匱乏。諸如此類的事情，需要經常討論處理。其餘瑣碎的事情，無法一一詳述。天下尚未安定，吃素的人很多，歸順的人也接連不斷。賞賜還未周全，抱怨的人很多，心懷感恩的人很少。漢朝統一天下，賈誼還曾為此流淚；魏國沒有憂患，楊阜還說這值得悲傷。更何況現在，你們這些像爪牙和腹心一樣忠誠的大臣，以及討論國家大事的賢士，四聰（指君王廣開視聽）沒有開通，八達之路被堵塞。王侯雖然很多，但卻沒有可以依靠的棟樑之臣。我日夜警惕，如履薄冰。用腐朽的繩索駕馭六匹馬，都不足以形容我的處境。詩經上不是說嗎？『瞭解我的人，說我心中憂愁；不瞭解我的人，說我有什麼追求。』現在確實不是談論這些的時候。你們如果一定要這樣做，可以令眾僧在重云殿中弘揚佛法。特此敕令。

（再次啟請御講，並附敕答）

臣綱、臣綸、臣紀上奏。 English version:

(Request) May you shower the rain of Dharma. We have been looking up to Your Majesty's wisdom, but we have not yet received your grace. We are like medicinal trees longing for rain and dew, like vessels longing for clear water. We have beautiful spring blossoms, but we pity the autumn leaves. I humbly pray:

Your Majesty, your virtue is the crown of kings, your path is prosperous, and your words are in accordance with the truth. The numbers of the I Ching cannot describe your wisdom, and the sages of the past cannot compare to your virtue. Even the small matter of the autumn wind moving the branches can arouse your concern for the people. Even the loss of a small item can cause you to worry about the decline of the country. You are planning to stay in the palace to handle government affairs and have not yet considered lecturing on the Dharma in the Stone Canal Pavilion. I believe that with the realm manifested by supernatural powers, one thought can handle all affairs; with the power of great authority, one can accomplish the three secrets of body, speech, and mind in due time. Even in the midst of meditation and tranquility, the shadow can appear in all directions. Initiating a Dharma assembly is like the gathering of the Eightfold Assembly (Buddhist protectors). How can it be compared to sharing the labor of Xiong and Xiang after tuning the musical pipes? How can it be compared to the king who casts the tripod, worrying about wind and rain? I sincerely hope that Your Majesty will use equal wisdom and practice the compassion of the Tathagata to descend this rare and precious event for the sake of saving all beings. May the court be filled with the aspiration to seek the One Vehicle, and may everyone possess the ten virtues. May the realms of the Four Forbearances (Kshanti) and the Five Vidyas (Sciences) be attainable for every household. I humbly offend the majesty of heaven and report again, sincerely looking up and hoping that Your Majesty will grant our request, so that the northern Ji Prefecture without mountains will be even higher than in the past? So that the phenomenon of the sun returning in Nanyang will not only be different from the present era. I humbly report.

(The Emperor's reply) I have read your memorial and still hope that I will lecture on the Dharma for you, explaining in detail what is in your hearts. This is no different from my previous reply. Border areas have not yet been incorporated into our territory, and resources are scarce. Such matters need to be discussed and dealt with frequently. Other trivial matters cannot be described in detail. The world is not yet stable, there are many vegetarians, and those who submit are constantly coming. Rewards have not yet been fully distributed, there are many who complain, and few who are grateful. When the Han Dynasty unified the world, Jia Yi wept for this; when the Wei Dynasty had no worries, Yang Fu still said it was worthy of sorrow. How much more so now, you who are like claws and hearts, loyal ministers, and wise men who discuss national affairs, the four senses (referring to the king opening his ears and eyes) are not open, and the eight avenues are blocked. Although there are many kings and lords, there are no pillars to rely on. I am vigilant day and night, as if walking on thin ice. Using a rotten rope to drive six horses is not enough to describe my situation. Does the Book of Songs not say? 'Those who know me say that I am worried; those who do not know me say what I am seeking.' Now is indeed not the time to talk about these things. If you must do this, you can order the monks to promote the Dharma in the Chongyun Hall. This is the edict.

(Another request for a royal lecture, with the attached edict reply)

Your ministers Gang, Lun, and Ji report.

【English Translation】 May you shower the rain of Dharma. We have been looking up to Your Majesty's wisdom, but we have not yet received your grace. We are like medicinal trees longing for rain and dew, like vessels longing for clear water. We have beautiful spring blossoms, but we pity the autumn leaves. I humbly pray: Your Majesty, your virtue is the crown of kings, your path is prosperous, and your words are in accordance with the truth. The numbers of the 'I Ching' (Book of Changes) cannot describe your wisdom, and the 'ten Yao and nine Shun' (ancient sage rulers) cannot compare to your virtue. Even the small matter of the autumn wind moving the branches can arouse your concern for the people. Even the loss of a small item can cause you to worry about the decline of the country. You are planning to stay in the palace to handle government affairs and have not yet considered lecturing on the Dharma in the Stone Canal Pavilion. I believe that with the realm manifested by 'supernatural powers', one thought can handle all affairs; with the power of great authority, one can accomplish the 'three secrets' (of body, speech, and mind) in due time. Even in the midst of meditation and tranquility, the shadow can appear in all directions. Initiating a Dharma assembly is like the gathering of the 'Eightfold Assembly' (Buddhist protectors). How can it be compared to sharing the labor of Xiong and Xiang after tuning the musical pipes? How can it be compared to the king who casts the tripod, worrying about wind and rain? I sincerely hope that Your Majesty will use equal wisdom and practice the compassion of the 'Tathagata' (Buddha) to descend this rare and precious event for the sake of saving all beings. May the court be filled with the aspiration to seek the 'One Vehicle', and may everyone possess the 'ten virtues'. May the realms of the 'Four Forbearances' (Kshanti) and the 'Five Vidyas' (Sciences) be attainable for every household. I humbly offend the majesty of heaven and report again, sincerely looking up and hoping that Your Majesty will grant our request, so that the northern Ji Prefecture without mountains will be even higher than in the past? So that the phenomenon of the sun returning in Nanyang will not only be different from the present era. I humbly report. (The Emperor's reply) I have read your memorial and still hope that I will lecture on the Dharma for you, explaining in detail what is in your hearts. This is no different from my previous reply. Border areas have not yet been incorporated into our territory, and resources are scarce. Such matters need to be discussed and dealt with frequently. Other trivial matters cannot be described in detail. The world is not yet stable, there are many vegetarians, and those who submit are constantly coming. Rewards have not yet been fully distributed, there are many who complain, and few who are grateful. When the Han Dynasty unified the world, 'Jia Yi' (statesman) wept for this; when the Wei Dynasty had no worries, 'Yang Fu' (official) still said it was worthy of sorrow. How much more so now, you who are like claws and hearts, loyal ministers, and wise men who discuss national affairs, the 'four senses' (referring to the king opening his ears and eyes) are not open, and the eight avenues are blocked. Although there are many kings and lords, there are no pillars to rely on. I am vigilant day and night, as if walking on thin ice. Using a rotten rope to drive six horses is not enough to describe my situation. Does the Book of Songs not say? 'Those who know me say that I am worried; those who do not know me say what I am seeking.' Now is indeed not the time to talk about these things. If you must do this, you can order the monks to promote the Dharma in the 'Chongyun Hall'. This is the edict. (Another request for a royal lecture, with the attached edict reply) Your ministers Gang, Lun, and Ji report.

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。敢藉寵靈頻干聽覽。再降神旨未垂臨燭。伏以皇政廣覃天覆悠遠。海河夷宴日月貞明。洛水有稱蕃之胡。藁街有歸命之虜。奉弋已戢秋塵不飛。槐棘均多士之詩。貂珰有得賢之頌。聖德沖謙劬勞日昃。猶以時多禹嘆物未堯心。百辟慚惶群司聳蕩。臣等或三善靡聞。或一官不效。嗜鮑逢宰相之誚。學儉得參軍之譏。而自以結根天苑竊高前載。是以匪懼塵黷復敢上聞。伏願樂說大慈特垂矜許。放光動地。不以法妨俗。隨機逗藥。不以人廢言。俾茲含生凡厥率土。心花成樹共轉六塵。鏡里得珠俱開三障。于其誠愿孰不幸甚。累冒宸嚴倍增戰息。謹啟。

省汝等啟復具所懷。汝等未達稼穡之艱難。安知天下之負重。庸主少君所以繼踵顛覆。皆由安不思危。況復未安者耶。殷鑑不遠在於前代。吾今所行雖異曩日。但知講說不憂國事。則與彼人異術同亡。易言。其亡繫於苞桑。斯則幹幹夕惕僅而後免。汝等思之。一二具如前敕。越敕。

謝上降為開講啟

臣綱啟。舍人徐儼奉宣。

敕旨。無礙大慈不違本誓。來歲正月開說三慧經。伏奉中詔身心喜躍。饑蒙王膳比此未逾。貧獲寶珠方斯非譬。伏以元正慶流大裘禮畢。慧云續潤法雨仍垂。出世洪恩與陽春而布澤。俾茲含生隨藥木而增長。歡同萬國福浹九圍

【現代漢語翻譯】 現代漢語譯本： 臣等斗膽憑藉皇上的恩寵，多次冒昧地進言。再次懇請皇上降下神聖的旨意，照亮我們。恭敬地認為，皇上的政令廣施，如天覆蓋般悠遠，如海河般安定，四方夷狄臣服，如日月般光明。洛陽有自稱歸順的胡人，藁街有前來歸命的俘虜。奉命征討已經平息，秋天的塵土不再飛揚。朝廷內外都有讚美賢士的詩歌，官員們也歌頌皇上的賢德。皇上聖德高尚，謙虛謹慎，勤勞政事直到日落。仍然因為時常感嘆像大禹一樣憂慮，認為萬物還沒有達到堯舜時代的太平景象。百官慚愧惶恐，各部門官員都感到震驚。我們這些人，有的沒有聽到好的建議，有的在一個職位上沒有做出成效。像嗜好鮑魚的官吏一樣受到宰相的嘲笑，像學習節儉的官員一樣受到參軍的譏諷。然而我們自認為根基深厚，身在朝廷，所以敢於不怕玷污，再次上書進言。恭敬地希望皇上以喜悅的心情，以廣大的慈悲，特別給予憐憫和允許。使佛法如光芒般照耀，如大地般震動。不要因為佛法而妨礙世俗，要隨機應變地施藥救人。不要因為人的身份而廢棄他的言論。使這些有生命的眾生，凡是生活在這片土地上的人們，心中的蓮花都能長成大樹，共同轉化世間的六種塵勞。在鏡子里得到寶珠，共同開啟身口意三障。對於這樣的真誠願望，還有什麼比這更幸運的呢？多次冒犯皇上的威嚴，更加感到戰慄和不安。謹呈上奏章。 省覽你們的奏章，詳細瞭解了你們的想法。你們沒有體會到耕種的艱難，怎麼知道天下百姓的負擔沉重呢？平庸的君主和年幼的君主之所以接連失敗，都是因為安逸的時候不考慮危險，更何況現在還沒有安定呢？殷朝的教訓不遠，就在前代。我現在所做的事情雖然和過去不同，但是如果只知道講經說法而不關心國家大事，那麼就和那些人一樣，雖然方法不同，結果都是滅亡。易經上說，『它的滅亡是由於繫在柔弱的苞桑上』，這就是說，只有時刻警惕，才能免於災禍。你們好好想想。其他的事情都按照以前的敕令執行。特此下令。 感謝皇上降旨允許開講的奏章 臣綱上奏。舍人徐儼宣讀 皇上的敕旨說，無礙大慈菩薩不違背自己的誓言，明年正月開講《三慧經》。恭敬地接受皇上的詔令，身心都感到喜悅。就像飢餓的人得到皇上的膳食，沒有什麼可以超過的；就像貧窮的人得到寶珠，沒有什麼可以比擬的。恭敬地認為，元旦的慶祝活動已經結束，盛大的祭祀禮儀也已完畢。佛法的智慧像云一樣不斷滋潤，佛法的甘露像雨一樣不斷降下。這超出世間的洪大恩德，像春天的陽光一樣普照大地，使這些有生命的眾生，像隨季節變化的草木一樣生長。全國上下都充滿歡樂，幸福遍及四面八方。

【English Translation】 English version: I dare to rely on Your Majesty's favor to frequently and presumptuously offer my opinions. I once again implore Your Majesty to bestow divine guidance and illuminate us. I respectfully believe that Your Majesty's policies are widely implemented, as vast and far-reaching as the heavens, as stable as the seas and rivers, with the barbarians of all directions submitting, and as bright as the sun and moon. In Luoyang, there are Hu people who claim allegiance, and in Gao Street, there are captives who have come to surrender. The commanded expeditions have been pacified, and the autumn dust no longer flies. Within and outside the court, there are poems praising virtuous scholars, and officials also sing the praises of Your Majesty's virtue. Your Majesty's virtue is noble, humble, and diligent in governing until sunset. Still, Your Majesty often sighs with the worries of Yu the Great, believing that all things have not yet reached the state of peace and prosperity of the Yao and Shun era. The officials are ashamed and fearful, and the officials of all departments are shocked. Some of us have not heard good advice, and some have not achieved results in their positions. Like officials who are fond of abalone, we are ridiculed by the prime minister; like officials who study frugality, we are mocked by the adjutant. However, we consider ourselves to have deep roots, being in the court, so we dare not fear defilement and once again submit our opinions. I respectfully hope that Your Majesty, with a joyful heart and great compassion, will especially grant mercy and permission. May the Dharma shine like light and shake like the earth. Do not hinder customs with the Dharma, and administer medicine according to the situation. Do not abandon words because of a person's status. May these living beings, all who live on this land, have lotus flowers grow into trees in their hearts, and together transform the six dusts of the world. May they obtain pearls in the mirror and together open the three obstacles of body, speech, and mind. For such a sincere wish, what could be more fortunate? Repeatedly offending Your Majesty's dignity, I feel even more trembling and uneasy. I respectfully submit this memorial. Having reviewed your memorial, I understand your thoughts in detail. You have not experienced the difficulty of farming, how can you know the heavy burden of the people of the world? The reason why mediocre rulers and young rulers have repeatedly failed is because they do not consider danger when they are at ease, let alone when they are not yet at peace? The lesson of the Yin Dynasty is not far away, it is in the previous generation. What I am doing now is different from the past, but if I only know how to lecture on scriptures and do not care about national affairs, then I will be like those people, although the methods are different, the result is the same: destruction. The Book of Changes says, 'Its destruction is due to being tied to a weak mulberry tree,' which means that only by being vigilant at all times can one avoid disaster. Think about it carefully. Other matters shall be carried out in accordance with the previous decree. This is the order. A memorial thanking the Emperor for allowing the opening of lectures Your subject Gang reports. Attendant Xu Yan announces The Emperor's decree says that the Unimpeded Great Compassionate Bodhisattva does not violate his vows and will lecture on the 'Three Wisdom Sutra' in the first month of next year. I respectfully accept the Emperor's decree, and my body and mind are filled with joy. It is like a hungry person receiving the Emperor's food, nothing can surpass it; it is like a poor person receiving a treasure, nothing can compare to it. I respectfully believe that the New Year's celebrations have ended, and the grand sacrificial ceremonies have been completed. The wisdom of the Dharma continues to nourish like clouds, and the nectar of the Dharma continues to fall like rain. This great grace beyond the world shines on the earth like the spring sunshine, allowing these living beings to grow like plants that change with the seasons. The whole country is filled with joy, and happiness pervades all directions.

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。豈直愚臣得未曾有。謹宣令敕馳報綸紀。具爾相趣無辭上謝。謹啟。

啟奉請上開講(並敕答)

臣綱言。竊以真如無說非筌不悟極果不應注仰斯通。故器有水緣。方見圓羲之影。藥含長性。得墜慧云之慈。伏惟陛下玉鏡宸居金輪馭世。應跡有為俯存利物。不違本誓開導愚蒙。驅十方于大乘。運萬國于仁壽。豈止治斤田粟功侔造化。疏江決河削成天下。智高九舜明出十堯。頻徙鑾蹕降甘露雨。天人舞蹈含生利益。是以背流知反迷岸識歸。臣自叨預趨聞渴仰無厭。一日冒陳丹款。伏希復轉法輪。未回聽卑之恩。尚絕愚臣之愿。慺慺寸志重敢披祈。伏願特降一音曲矜三請。被微言于王舍。集妙義于寶坊。聖心等視蒼生猶如一子。遂臣之請即是普被無邊。如蒙允許眾望亦足。兩肩荷負豈敢為喻。不任下愿。謹啟事以聞。謹啟。

省啟。具汝所懷。法事既善豈不欣然。吾內外眾緣憂勞紛總食息無暇。廢事論道是所未遑。汝所為未體國也。越敕。

啟謝上降為開講

臣綱啟。臣丹愿懇誠屢冒宸扆實。希降甘露雨普被三千。天聽孔邈未垂鑒遂。旱苗傾潤豈比自憐。暍鳥思林寧方渴仰。近因大僧正慧令伏敢重祈。降逮敕旨垂許來歲二月開金字波若經題。殊特之恩曲應愚請。稽拜恭聞不勝喜躍。身心

【現代漢語翻譯】 現代漢語譯本：豈止我這愚臣獲得了前所未有的恩典，我謹遵聖旨，快馬加鞭地將您的命令傳達下去，詳細地告知他們前來，不要推辭，向上謝恩。謹稟。

（以下是）臣子進呈的奏請皇上開講（佛法）的奏章（以及皇上的答覆）

臣綱稟告：我私下認為，真如之理無法用言語表達，不借助方便法門就無法領悟最高的果位，因此不應停止仰慕和傚法這種溝通方式。所以，器皿中有水，才能顯現圓羲（太陽）的影子；藥物蘊含長生的特性，才能得到墜慧云（佛陀的智慧）的慈悲。我恭敬地認為，陛下您如玉鏡般端正，身居宸居，如金輪般統治天下，應跡顯現於世，俯身憐憫眾生，不違背最初的誓願，開導愚昧無知的人們，引導十方眾生走向大乘佛法，使萬國百姓安享仁壽。豈止是治理田地、糧食的功勞可以與造化相比，疏通江河、治理水患的功績可以削平天下。您的智慧高於九舜，您的英明勝過十堯。您多次移駕巡幸，降下甘露般的法雨，天人和眾生都歡欣鼓舞，得到利益。因此，背離正道的人知道回頭，迷失方向的人認識到歸宿。我自從忝列朝班，得以趨前聽聞佛法，就渴求仰慕，永不厭倦。我曾斗膽陳述我的心願，希望您再次轉動法輪，但未能得到您俯聽卑微之言的恩惠，我的願望仍然沒有實現。我誠惶誠恐，再次冒昧地懇求。伏願陛下您能特別降下您的法音，屈尊應允我的三次請求，在王舍城宣講微妙的佛法，在寶坊聚集精妙的義理。聖上的心平等地看待蒼生，如同看待自己的孩子一樣，成全我的請求，就是普遍地恩澤無邊的眾生。如果能夠得到您的允許，眾人的期望也就能滿足了。我即使肝腦塗地也難以報答您的恩情。我不勝下愿，謹將此事稟告給您。謹稟。

（皇上）看過奏章，知道了你的心意。弘揚佛法是好事，朕怎麼會不高興呢？只是朕內外事務繁多，憂慮操勞，事情紛繁複雜，連吃飯睡覺都沒有空閑，放下政事來談論佛法，現在還沒有時間。你所做的事情沒有考慮到國家的情況。特此下旨。

臣子為皇上降旨不開講（佛法）而謝恩的奏章

臣綱稟告：我懷著懇切的願望，多次冒犯您的尊嚴，實在希望您能降下甘露般的法雨，普遍地恩澤三千世界。但天聽遙遠，未能得到您的垂聽和採納，就像乾旱的禾苗渴望得到雨水的滋潤，又像是炎熱的鳥兒思念樹林一樣，我只能獨自憐憫自己，獨自渴求仰望。近日，我通過大僧正慧令，斗膽再次懇求，終於得到您的旨意，允許在來年二月開講金字《般若經》的經題。這是您特別的恩典，屈尊應允我的愚蠢請求。我稽首拜謝，恭敬地聽聞，心中充滿了喜悅，身心都...

【English Translation】 English version: How could only this foolish subject have received such unprecedented grace? I respectfully obey the imperial decree, and will hasten to convey Your Majesty's command, informing them in detail to come without excuse and express their gratitude. I respectfully submit.

(The following is) the memorial presented by the subject requesting the Emperor to commence lecturing (on the Dharma) (and the Emperor's reply)

Your subject, Gang, reports: I humbly believe that the truth of Suchness cannot be expressed in words, and without expedient means, the ultimate fruit cannot be realized. Therefore, one should not cease to admire and emulate this means of communication. Thus, only when there is water in a vessel can the shadow of the round Ravi (sun) be seen; only when a medicine contains the property of longevity can one receive the compassion of the falling cloud of wisdom (Buddha's wisdom). I respectfully believe that Your Majesty is as upright as a jade mirror, residing in the imperial palace, ruling the world like a golden wheel, manifesting in the world in response to conditions, condescending to have compassion on sentient beings, not violating the original vow, guiding ignorant people, leading the beings of the ten directions towards the Great Vehicle (Mahayana) Buddhism, and enabling the people of all nations to enjoy benevolence and longevity. It is not only the merit of governing fields and grains that can be compared to creation, but also the merit of dredging rivers and controlling floods that can level the world. Your wisdom is higher than the Nine Shun, and your brilliance surpasses the Ten Yao. You have moved your imperial carriage many times, descending like sweet dew, and gods and sentient beings have danced with joy and received benefits. Therefore, those who have strayed from the right path know to turn back, and those who have lost their way recognize their destination. Since I have been fortunate enough to be in the court, I have been able to come forward to hear the Dharma, and I have been eager to admire it without ever being tired of it. I once boldly stated my wishes, hoping that you would turn the Wheel of Dharma again, but I have not received the grace of your listening to my humble words, and my wishes have not yet been fulfilled. I am sincerely afraid and dare to implore again. I humbly wish that Your Majesty can especially bestow your Dharma sound, condescend to grant my three requests, preach the subtle Dharma in Rajagrha (Wangshecheng), and gather the wonderful meanings in the precious monastery (Baofang). The Holy Heart regards all living beings equally, as if they were its own children. Fulfilling my request is to universally bestow grace on boundless beings. If I can get your permission, the expectations of the people will be fulfilled. Even if I were to die, I would not be able to repay your kindness. I am overwhelmed with humility, and I respectfully report this matter to you. I respectfully submit.

(The Emperor) read the memorial and knew your intentions. Promoting the Dharma is a good thing, how could I not be happy? However, I have many internal and external affairs, worries and labors, and things are complicated, so I don't even have time to eat and sleep. Putting aside government affairs to discuss the Dharma, I don't have time for that now. What you have done has not taken into account the situation of the country. This is the imperial decree.

The subject's memorial thanking the Emperor for issuing an edict not to commence lecturing (on the Dharma)

Your subject, Gang, reports: I have repeatedly offended your dignity with sincere wishes, and I really hope that you can bestow the sweet dew-like Dharma rain and universally bestow grace on the three thousand worlds. However, the heavenly hearing is far away, and I have not been able to receive your listening and adoption, just like the drought-stricken seedlings yearn for the nourishment of rain, and like the hot birds miss the forest, I can only pity myself and yearn for it alone. Recently, through the Great Sangha Chief Huiling, I boldly implored again, and finally received your decree, allowing the title of the Golden Script 'Prajna Sutra' to be lectured in February of the coming year. This is your special grace, condescending to grant my foolish request. I bow down and thank you, and respectfully listen, my heart is full of joy, and my body and mind are...

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悅樂如觸慈光。手足蹈舞義非余習。伏以香城。妙說實仰神文。潤方雲雨明逾日月。能使迷途識正大夢均朝。梵志懼來天魔遙禮。提桓所聽而今得聞。波侖所求希世復出。其為利益深廣無邊。九圍獲悟十方蒙曉。雖復識起初流心窮后念。方當共捐五蓋俱照一空。巍巍蕩蕩難得為喻。臣仍屈慧令續宣此典。大乘普導寔由聖慈。伏筆罄言寧宣載荷。不任下情。謹啟事謝聞。謹啟。

御講波若經序一

夫理臻畢竟而照盡空寂。入三門而了觀。導五濁而超津。譬茲烈炎遠眾邪而不觸。如彼出日示一相以趨道。自羅閱闡其玄言香城弘其妙說。彌勒表字于圓光。帝釋念善於明咒。受持讀誦神力折于猛風。恭敬尊重福利逾于寶塔。蓋眾聖之圓極而萬法之本源也。皇帝真智自己大慈應物。送迎日月緯絡天地。鎮三季之澆風。緝五際之頹俗。出臨衢室退事齋居。非以黃屋為尊。每以蒼生爲念。德遍區宇。未足顯于至仁。理絕名言。更慇勤於密說。昔慧燈隱耀法藏分流。二乘踳馳五部乖謬。訶黎狹劣。徒仰黑月之光。毗曇偏滯。未見沈珠之寶。自聖皇應期探盡幾妙。決散群迷摧伏異學。極天宮之浩博。窮龍殿之秘深。於是大發菩提深弘波若。永斷煩惑同歸清凈。潤甘露于群生。轉法輪而不息。上以天監十一年註釋大品。自茲以

【現代漢語翻譯】 現代漢語譯本： 悅樂如同沐浴在慈悲的光芒中。手足舞蹈，表達的意義遠超尋常的習慣。恭敬地稟告，香城（指佛經中描述的理想城市），您所宣說的精妙之理，實在仰仗神聖的文字。您的教誨如同滋潤四方的雲雨，光明勝過日月。能夠使迷途之人認識正道，使沉溺於大夢中的人都能覺醒。梵志（指婆羅門修行者）因此而心生畏懼，天魔也遙遙地行禮。過去提桓（不確定，可能指人名或地名）所渴望聽聞的，如今終於能夠聽聞。波侖（不確定，可能指人名或地名）所尋求的，稀世之珍再次出現。這所帶來的利益，深遠而廣闊，無邊無際。九圍（不確定，可能指某種境界或修行階段）之人獲得覺悟，十方世界都蒙受光明。即使是剛剛開始修行的初學者，直到修行到最後階段，都應當共同捨棄五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），共同照見空性。您的功德巍峨浩蕩，難以用語言來比喻。我仍然懇請您繼續宣講這部經典。大乘佛法的普遍引導，實在仰仗您的聖慈。我竭盡筆墨，難以表達我的感激之情。我無法完全表達我的心情，謹此上奏，表達我的謝意。謹啟。 御講般若經序一 大凡道理達到最終的境界，就能照見一切皆是空寂。進入三門（空門、無相門、無作門）而徹底觀察，引導眾生脫離五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的苦海。好比猛烈的火焰，能夠遠離各種邪惡而不被觸及；又如太陽升起，昭示著唯一的真理，引導人們走向正道。從羅閱（Rajagriha，王舍城）開始闡述其玄妙的語言，在香城弘揚其精妙的說法。彌勒（Maitreya，未來佛）用圓光來表達文字，帝釋（Indra，佛教護法神）用明咒來表達善念。受持讀誦經典，其神力能夠折服猛烈的狂風；恭敬尊重經典，其福利勝過建造寶塔。這實在是眾聖的圓滿境界，也是萬法的本源。 皇帝陛下擁有真正的智慧，能夠自然地生起大慈悲心，來應和世間萬物。您的功德如同日月執行，天地經緯交織。您鎮壓末世的澆薄風氣，匡正衰敗的社會風俗。您時而出宮臨朝，時而退居齋戒，並非以帝王的尊貴為重，而是時刻以百姓的福祉爲念。您的恩德遍佈天下，但還不足以彰顯您至高的仁愛；真理超越了語言文字，所以您更加慇勤地宣講秘密的教義。過去，智慧的燈火隱晦不明，佛法的寶藏分散流失，導致小乘佛法（Hinayana）的修行者們奔走迷途，五部佛法（不確定，可能指某種分類）之間也存在乖謬的理解。訶黎（不確定，可能指某種教派或觀點）的見解狹隘淺薄，只能仰望黑月的光芒；毗曇（Abhidharma，阿毗達摩，論藏）的觀點偏頗滯澀，未能見到沉沒在水中的寶珠。自從聖明的皇帝應運而生，您就探究並窮盡了其中的精妙之處，決斷並驅散了各種迷惑，摧毀並降伏了各種異端邪說。您窮盡了天宮的浩瀚博大，探究了龍宮的秘密深邃。於是，您廣發菩提心，深入弘揚般若智慧，永遠斷除煩惱迷惑，共同迴歸清凈的境界。您將甘露灑向眾生，轉動法輪永不停息。早在天監十一年，您就註釋了《大品般若經》。從那時起……

【English Translation】 English version: Joy is like touching the light of loving-kindness. The dancing of hands and feet expresses a meaning beyond ordinary habits. Humbly reporting, Xiangcheng (City of Fragrance, referring to an ideal city described in Buddhist scriptures), the wonderful teachings you proclaim truly rely on sacred texts. Your teachings are like clouds and rain nourishing all directions, and their brightness surpasses the sun and moon. They can enable those lost on their path to recognize the right way, and awaken those immersed in a great dream. The Brahmins (Hindu ascetics) fear this, and the heavenly demons respectfully salute from afar. What Tihuan (uncertain, possibly a name or place) longed to hear in the past can now finally be heard. What Bolun (uncertain, possibly a name or place) sought, a rare treasure, reappears. The benefits it brings are profound and vast, without limit. Those within the nine enclosures (uncertain, possibly referring to a state of being or stage of practice) attain enlightenment, and the ten directions are illuminated. Even those who are just beginning their practice, up to the final stage, should together abandon the five hindrances (sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), and together see emptiness. Your merit is majestic and boundless, difficult to describe with words. I still humbly request that you continue to expound on this scripture. The universal guidance of Mahayana Buddhism truly relies on your holy compassion. I exhaust my writing to express my gratitude. I cannot fully express my feelings, and hereby submit this report to express my thanks. Respectfully submitted. Preface to the Imperial Lecture on the Prajna Sutra, Part 1 Generally, when reason reaches the ultimate state, it illuminates all emptiness and stillness. Entering the three gates (emptiness, signlessness, and non-action) allows for complete observation, guiding beings to transcend the sea of suffering of the five defilements (the defilements of the age, views, afflictions, beings, and life). It is like a fierce flame that can stay away from all evils without being touched; it is like the rising sun, showing the one true aspect to guide people towards the path. Starting from Rajagriha (the capital of Magadha), its profound words were expounded, and in Xiangcheng, its wonderful teachings were promoted. Maitreya (the future Buddha) uses the halo to express the words, and Indra (a Buddhist protector deity) uses the bright mantra to express good thoughts. Upholding, reciting, and chanting the scriptures, its divine power can subdue fierce winds; respecting and honoring the scriptures, its blessings surpass building pagodas. This is truly the perfect state of all sages, and the source of all dharmas. His Majesty the Emperor possesses true wisdom and naturally arises with great compassion to respond to all things in the world. Your merits are like the sun and moon moving, and the warp and weft of heaven and earth intertwining. You suppress the decadent customs of the degenerate age and rectify the declining social morals. Sometimes you come to court, and sometimes you retreat to observe a fast, not valuing the dignity of the emperor, but always thinking of the welfare of the people. Your grace pervades the world, but it is not enough to show your supreme benevolence; the truth transcends words, so you more diligently expound the secret teachings. In the past, the light of wisdom was obscure, and the treasures of the Dharma were scattered and lost, causing the practitioners of Hinayana (Smaller Vehicle) to wander astray, and there were discrepancies in the understanding between the five parts of the Dharma (uncertain, possibly referring to a classification). The views of Harri (uncertain, possibly referring to a sect or viewpoint) were narrow and shallow, only able to look up to the light of the black moon; the views of Abhidharma (the collection of Buddhist philosophical texts) were biased and stagnant, failing to see the pearl submerged in the water. Since the wise emperor was born in response to the times, you have explored and exhausted its subtleties, resolved and dispelled various confusions, and destroyed and subdued various heretical teachings. You have exhausted the vastness of the heavenly palace and explored the secret depths of the dragon palace. Therefore, you have greatly aroused the Bodhi mind, deeply promoted Prajna wisdom, forever cut off afflictions and delusions, and together returned to the state of purity. You sprinkle nectar on all beings and turn the wheel of Dharma without ceasing. As early as the eleventh year of Tianjian, you annotated the Mahaprajnaparamita Sutra. From then on...

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來躬事講說。重以所明三慧最為奧遠。乃區出一品別立經卷。亦由觀音力重特顯普門之章登住行深。乃出華嚴之品。故以撮舉機要昭悟新學者焉。大僧正慧令。蓋法門之上首。亦總持之神足。愿等須提之問。遂同迦葉之請。乃啟請御講說斯經。有詔許焉。爰以大同七年三月十二日。講金字波若波羅蜜三慧經于華林園之重云殿。華林園者。蓋江左以來後庭游宴之所也。自晉迄齊年將二百世。屬威夷主多奢僣。舞堂鐘肆等。阿房之舊基。酒池肉林同朝歌之。故所自至人御宇。屏棄聲色。歸傾宮之美女。共靈囿於庶人。重以華園毀折。悟一切之無常。寶臺假合資十力而方固。舍茲天苑爰建道場。莊嚴法事招集僧侶。肅肅神宇。結翠巘之陰。峨峨重閣。臨丹雉之上。廣博光明。有邁庵羅之地。身心安樂。寔符歡喜之園。於時三春屆節萬物舒榮。風日依遲不寒不暑。瑞華寶樹照曜七重。玉底金池淪漪八德。洞啟高門雲集大眾。趨法席以沸諠。聽鳴鐘而寂靜。皇太子智均悉達德邁曇摩。舍三殿之俗娛。延二座以問道。宣成王及王侯宗室等亦咸發深心。並修凈行。薰戒香以調善。服染衣而就列。蔭映蟬冕委蛇冠帶。排金門登玉階者濟濟成群。既而警蹕北趨棨戟東轉。門揚清梵傍吐香菸。被凈居之服。升須彌之座。八種妙聲發言無滯。

十方竦聽隨類得解。甚深之義在挹注而難竭。樂說之辯既往復而彌新。至如宿學耆僧。亟淪偏。執專扶數輪。未了經文。變小意以稱量。仰大尊而發問。於是操持慧刃解除疑網。示之迷方歸以正轍。莫不渙然冰釋欣然頂戴。若蓮華之漸開。譬月初而增長。凡聽眾自皇太子王侯宗室外戚。及尚書令何敬容百辟卿士虜使主崔長謙使副陽休之及外域雜使一千三百六十人。皆路逾九驛途遙萬里。仰皇化以載馳。聞天華而踴躍頭面伸其盡禮。讚歎從其下陳。又別請義學僧一千人于同泰寺。夜覆制義。併名擅龍象智曉江河。傳習譬于瀉瓶。諷誦同於疾雨。沙門釋法隆。年將百歲。學週三藏識洞八禪。說法度人顯名于關塞之北。聞中國應講摩訶波若經。故自遠而至。時僧正慧令猶未啟講。京師道俗亦不知御應講也。至發講之日。又有外國僧眾。不可勝數。並眾所不識。同集法座。故知放光遍照地神唱告。豈勞馳象之使。冥符信鼓之期。會稽鄮縣阿育王寺釋法顯。修習苦行志求慧解。既等郁多之思惟。亦同波侖之懇到。乃于講所自陳願力。刺血灑地用表至誠。昔剜體供養析骨書寫。歸依正法匪吝身命。以今望古信非虛說。凡講二十三日。自開講迄于解座。日設遍供普施京師。文武侍衛並加班賚。上光宅天下四十餘年。躬務儉約體安菲素

{ "translations": [ "現代漢語譯本：", "所有在場的聽眾都全神貫注，各自根據自己的理解領悟佛法。佛法的精深奧義，如同源源不斷的泉水，難以枯竭。佛陀善於說法辯論，他的言辭越是反覆闡述，就越發顯得新穎。即使是那些學識淵博、年長的僧侶，也常常陷入片面的執著，專注于少數幾種理論，無法完全理解經文的真意。他們用狹隘的見解來衡量佛法，仰望佛陀的偉大而提出疑問。於是，我運用智慧的利刃，解除他們心中的疑惑，為他們指出迷途的方向，引導他們走上正道。所有人都像冰雪消融般豁然開朗，欣喜地頂禮膜拜。他們的進步就像蓮花逐漸綻放，又如新月般日益增長。聽眾包括皇太子、王侯、宗室、外戚，以及尚書令何敬容（官名），各位官員，還有來自北方少數民族的使者崔長謙（人名）及其副使陽休之（人名），以及來自其他國家的使者共一千三百六十人。他們都跋涉遙遠的路途，不遠萬里而來，依靠皇上的恩德才能來到這裡，聽到佛法如同天花般降臨，都歡欣鼓舞，以最恭敬的姿態頂禮膜拜，讚歎佛法，並虛心聽講。另外，我還邀請了一千名精通佛學的僧侶到同泰寺，晚上一起研究經文的要義。這些僧侶都以精通佛法而聞名，他們的智慧如同江河般浩瀚。他們傳授佛法，就像把瓶子里的水傾倒出來一樣流暢；他們諷誦經文，就像急雨般快速。沙門釋法隆（人名），年近百歲，精通三藏經典，通曉八種禪定境界。他在北方邊塞地區說法度人，享有盛名。聽說中國要講解《摩訶般若經》（Mahaprajna Sutra），所以從遙遠的地方趕來。當時僧正慧令（人名）還沒有開始講經，京城的僧人和俗人也不知道皇上要親自講解佛經。到了正式開講的那一天，還有數不清的外國僧侶，都是大家不認識的，也聚集在法座旁。由此可知，佛陀的光芒普照大地，地神都在歌唱讚頌。哪裡需要派遣使者去通知，又何須依靠信鼓來約定時間呢？會稽鄮縣阿育王寺的釋法顯（人名），修習苦行，立志追求智慧的解脫。他既有郁多（Uttara，人名）那樣的深思熟慮，也有波侖（Purana，人名）那樣的懇切祈求。於是在講經的場所，他陳述自己的願力，刺破自己的血管，將鮮血灑在地上，以此來表達自己的至誠之心。過去有人剜割自己的身體來供養佛，析出自己的骨頭來書寫佛經，他們歸依正法，從不吝惜自己的生命。以古鑒今，相信這些都不是虛假的故事。總共講經二十三天，從開講到結束，每天都設定盛大的供養，普遍施捨給京城的百姓。文武侍衛也都得到了額外的賞賜。皇上光大佛法，統治天下四十多年，親自實踐節儉，生活簡樸。", "english_translations": [ "English version:", "All those present listened attentively, each gaining understanding according to their own capacity. The profound meaning of the Dharma is like an inexhaustible spring. The eloquence of the Buddha's teachings becomes ever more fresh with repetition. Even learned and elderly monks often fall into biased attachments, focusing on a few theories and failing to fully comprehend the scriptures. They use narrow views to measure the Dharma, looking up to the greatness of the Buddha and asking questions. Therefore, I wield the blade of wisdom to dispel their doubts, pointing out the direction for those who are lost and guiding them onto the right path. All are enlightened as if ice melts away, joyfully prostrating in reverence. Their progress is like a lotus gradually blooming, or like the waxing of the new moon. The audience included the Crown Prince, princes, members of the royal family, relatives of the emperor, and the Minister Ho Jingrong (official title), various officials, as well as the envoy Cui Changqian (person's name) and his deputy Yang Xiuzhi (person's name) from northern minority groups, and a total of one thousand three hundred and sixty envoys from other countries. They traveled long distances, relying on the Emperor's grace to come here, rejoicing to hear the Dharma like heavenly flowers descending, prostrating with utmost respect, praising the Dharma, and listening humbly. In addition, I invited one thousand monks who were proficient in Buddhist studies to Tongtai Temple to study the essential meaning of the scriptures together at night. These monks were renowned for their mastery of the Dharma, their wisdom as vast as rivers. They transmitted the Dharma as smoothly as pouring water from a bottle; they chanted the scriptures as rapidly as a rainstorm. The Shramana Shi Falong (person's name), nearly one hundred years old, was proficient in the Tripitaka and understood the eight stages of Dhyana. He preached the Dharma and liberated people in the northern border regions, enjoying great renown. Hearing that China was to expound the 'Mahaprajna Sutra' (Mahaprajna Sutra), he came from afar. At that time, the Sangha leader Huiling (person's name) had not yet begun to lecture, and the monks and laypeople of the capital did not know that the Emperor would personally expound the scriptures. On the day of the official lecture, there were also countless foreign monks, all of whom were unknown to the assembly, gathered at the Dharma seat. From this, it can be known that the Buddha's light shines throughout the earth, and the earth gods sing praises. Where is the need to send messengers to inform, or to rely on signal drums to set a time? Shi Faxian (person's name) of Ashoka Temple in Mao County, Kuaiji, practiced asceticism, aspiring to the liberation of wisdom. He had the deep contemplation of 'Uttara' (Uttara, person's name) and the earnest supplication of 'Purana' (Purana, person's name). Therefore, at the lecture hall, he stated his vows, piercing his veins and sprinkling blood on the ground to express his utmost sincerity. In the past, some people carved out their bodies to make offerings to the Buddha, and broke their bones to write scriptures. They took refuge in the true Dharma, never begrudging their lives. Looking at the past from the present, I believe these are not false stories. The lectures lasted for twenty-three days. From the beginning to the end, grand offerings were made every day, and alms were given to the people of the capital. The civil and military guards also received extra rewards. The Emperor propagated the Dharma and ruled the world for more than forty years, personally practicing frugality and living a simple life." ] }

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。常御小殿裁庇風雨。所居幄座僅于容膝。外絕三驅之禮。內屏千鐘之宴。膳夫所掌歲撤萬金。掖庭之費年減巨億。兼以博收地利同入珍于撓海。盈息泉府譬無盡于龍金。故能不勞人力無損國度。財法兼施周流不竭。是講也。靈異雜沓不可思議。一則宮中佛像悉放光明。二則大地震動備諸踴沒。三則夜必澍雨朝則晴霽。淑氣妍華埃塵不起。四則楗椎既鳴講筵將合。重肩絓轂填溢四門。而人馬調和不相驚擾。五則所施法席止坐萬人。而恒沙大眾更無迫迮。六則四部曠遠咸聞妙說。軒檻之外聽受益明。七則凈供遍設廚匪宿辯。妙食應時百味盈溢。八則氛氳異香從風滿觸。九則鏗鏘雅樂自然發響。十則同聲贊善遍於虛空。斯蓋先佛證見諸天應感。超踴寶于昔靈邁雨華于往瑞。是時率土藻抃含靈慶悅。愿預福田爭事喜舍。上皆區其心跡為發大愿。竊以一句奉持尚生眾善。二字經耳猶階勝報。況廣運大乘遍揚正法。等發慧根同趣妙果。方當秘諸寶函傳彼金字。亙萬劫以光明。彌大千而利益。盛矣哉。信無德而稱也。小臣預在講筵。職參史載。謹錄時事以立。今序。

御出同泰寺講。金字般若經義疏並問答卷第一

第一日(二月二十六日)　發般若經題(六人論義)

御講金字摩訶般若波羅蜜經序

侍中

國子祭酒臣　蕭子顯撰

庖羲乃神。八象所以成列。周文克聖。六虛所以廣陳。蓋導俗之偏典。非通方之大訓。至如漢明自講局以儒術。簡文談疏復謝專經。猶靈若之觀井甃。雲夢之在胸中也。

皇帝體至道而揚盛烈。亶聰明而作元后。十地斯在俯應人王。八福是生允歸世主。玄覽無際眇塵劫之初。寂照所通該宇合之外。屈此無為示同有學。檀忍兼修禪慧雙舉。超國城而大舍。既等王宮之時。量珍寶於四天。又同轉輪之日輕之。若鴻毛。去之如脫屣。故以道駕皇王。事高方冊。若非蘊生知之上德。蓄機神於懷抱。洞比三明齊功二智。孰能與於此者哉。金字摩訶般若波羅蜜經者。蓋法部之為尊。乃圓聖之極教。開宗以無相明本。發軫與究竟同流。奧義云霏深文凈富。前世學人鮮能堪受。

皇上愛重大乘遨遊法藏。道同意合眷懷總持。親動王言妙逾綸紱。導明心之遠筌。標空解之奇趣。乃摛以翠縑刻為金篆。眾具寶飾品窮無價。芝英讓巧金碧相輝。雖榮光之翌河圖。方此非瑞。青玉之為仙簡。於焉己劣。皇太子承萬機之暇日。藉聽朝之閑覽。譬彼薰風愿聞弘說。慇勤奏請然後獲從。以中大通五年太歲癸丑二月己未朔。二十六日甲申輿駕出大通門幸同泰寺發講。設道俗無遮大會。萬騎龍趨千乘雷動。天樂

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"皇上喜愛和重視大乘佛法，遨遊于佛法寶藏之中。思想與佛道相合，眷顧和懷念總持（陀羅尼，總攝憶持）。親自頒佈的聖旨，精妙勝過綸紱（古代官印上的絲帶，比喻帝王的詔命）。引導闡明心性的深遠途徑，標舉空性解脫的奇妙趣味。於是用翠綠色的絲綢書寫，再用黃金刻成文字。各種器具都用珍寶裝飾，價值無法衡量。芝草和鳳凰都自愧不如，金碧交相輝映。即使榮光照耀的河圖（古代傳說中的祥瑞之兆），與此相比也算不上祥瑞。用青玉製成的仙簡，也因此顯得遜色。皇太子在處理萬機政務的閑暇之日，藉著聽政的空閑時間，如同沐浴在和煦的春風中，希望聽聞弘揚佛法的解說。慇勤地奏請，然後才得到允許。于中大通五年（南朝梁武帝年號）癸丑年二月己未朔（初一），二十六日甲申，皇帝乘坐車駕從大通門出發，前往同泰寺宣講佛法。設定道俗無遮大會（不分貴賤、僧俗都可以參加的法會）。萬馬奔騰，千車轟鳴，天樂", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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九成梵音四合。震震填填塵霧連天。以造于道場而建乎福田也。既而龍袞輟御法服尊臨。殿華紫紺座匹高廣。上界莫之擬。新學不能升。天容有穆降詔音旨。弘捷疾之辯。騁無畏之辭。炙輠無窮連環自解。恣所請問渙然冰釋。滯義同遣疑網皆除。亦猶懸鏡之不藏衢樽之俟酌。加以長筵亙陛冠冕千群。充堂溢溜僧侶山積。對別殿而重肩。環高廊而接坐。錐立不容棘刺無地。承法雨之通潤。悅甘露而忘歸。如百川之赴巨海。類眾星之仰日月。自皇太子王侯。以下侍中司空袁昂等。六百九十八人。其僧正慧令等義學僧鎮座一千人。晝則同心聽受。夜則更述制義。其餘僧尼及優婆塞眾優婆夷眾男官道士女官道士白衣居士。波斯國使。于闐國使。北館歸化人。講肆所班供帳所設。三十一萬九千六百四十二人。又二宮武衛宿直之身。植葆戈駐金甲。並蒙講饌別錫泉府。複數萬人不在聽眾之例。外國道人沙呵耶奢。年將百歲。在檀特山中坐禪。聞中國應有大講故自遠而至。機感先通咫尺萬里。言語不達重譯乃宣。三藏之解聖情懸照。又波斯國使主安拘越。荒服遠夷延參近座。膜拜露頂欣受未聞。多種出家聞義為貴。即有四人同時落髮。先是保志法師者。神通不測靈蹟甚多。自有別傳天監元年上始光有天下。方留心禮樂未遑汾陽之寄。

【現代漢語翻譯】 現代漢語譯本： 九種梵音匯合在一起，發出震耳欲聾的聲音，塵土和霧氣連線著天空，這是爲了在道場中建造，並建立福田。不久之後，皇帝脫下龍袍，穿著法服，莊嚴地降臨。大殿華麗，呈現紫黑色，座位高大寬廣，上界沒有可以相比的。新學的僧人無法靠近。皇帝面容慈祥，降下詔令，讚揚弘捷敏捷的辯才，發揮無所畏懼的言辭。像解開無窮無盡的鎖鏈一樣，各種疑問自然而然地解開。隨意提出問題，疑惑像冰一樣消融。停滯的意義一同被遣散，疑惑的網全部被清除。也就像懸掛的鏡子不會隱藏，路邊的酒樽等待著人們斟酌。加上長長的筵席橫跨臺階，無數官員戴著帽子，擠滿了大殿。僧侶們像山一樣聚集，對著另一座殿宇，肩膀緊挨著肩膀，環繞著高高的走廊，座位相連。即使是錐子也無法立足，荊棘也找不到地方。承受著佛法的雨露的滋潤，喜悅地接受甘露而忘記了歸去。就像百川奔向大海，眾星仰望日月。從皇太子、王侯以下，侍中司空袁昂（官名）等人，共有六百九十八人。僧正慧令（人名）等義學僧鎮守座位一千人。白天一同專心聽講，晚上輪流闡述制定的意義。其餘的僧尼以及優婆塞（在家男居士）眾、優婆夷（在家女居士）眾、男官道士、女官道士、白衣居士，還有波斯國（古代國家名）的使者、于闐國（古代國家名）的使者、北館歸化的人。講經場所提供的物品，供帳所設定的物品，共有三十一萬九千六百四十二人。還有二宮的武衛宿直人員，手持武器，身穿鎧甲，也蒙受了講經的恩惠，另外賜予泉府的食物。還有數萬人不在聽眾的行列。外國道人沙呵耶奢（人名），年齡將近一百歲，在檀特山（地名）中坐禪。聽說中國將有大法會，所以從遙遠的地方趕來。機緣感應先已溝通，即使相隔咫尺也如同萬里。因為語言不通，所以需要翻譯來傳達。三藏（精通佛經者）的理解，聖上的心意都照亮了。還有波斯國的使者安拘越（人名），從遙遠的荒蠻之地前來，靠近座位參加法會。行跪拜禮，露出頭頂，欣喜地接受從未聽過的佛法。很多人因為聽聞佛法而出家為貴。當時就有四個人同時剃度出家。在此之前，保志法師（人名）神通廣大，靈異事蹟很多，另有傳記記載。天監元年，梁武帝蕭衍開始治理天下，正留心於禮樂教化，還沒有顧及到汾陽的寺廟。

【English Translation】 English version: The nine kinds of Brahma sounds converged, creating a deafening roar, with dust and mist connecting the sky. This was to build in the Bodhimanda (place of enlightenment) and establish a field of merit. Soon after, the emperor took off his dragon robe, donned the Dharma robe, and solemnly descended. The palace was magnificent, presenting a purplish-black color, and the seat was tall and wide, unmatched in the upper realms. Novice monks could not ascend. The emperor's countenance was serene, and he issued an edict, praising Hongjie's (person's name) swift eloquence, and displaying fearless words. Like untying endless chains, all doubts naturally unraveled. Questions were freely asked, and doubts melted like ice. Stagnant meanings were dismissed together, and the nets of doubt were all cleared away. It was like a suspended mirror that does not hide, and a roadside wine vessel waiting to be poured. In addition, long banquets stretched across the steps, and countless officials wearing crowns filled the hall. Monks gathered like mountains, shoulder to shoulder facing another palace, surrounding the high corridors with connected seats. Even a cone could not stand, and there was no place for thorns. Receiving the nourishment of the rain of Dharma, joyfully accepting the nectar and forgetting to return. It was like hundreds of rivers rushing to the sea, and all the stars looking up to the sun and moon. From the crown prince and princes downwards, including the Attendant Censor Yuan Ang (official title) and others, there were a total of six hundred and ninety-eight people. The Sangha Chief Huiling (person's name) and other learned monks guarded the seats, numbering one thousand. During the day, they listened attentively together, and at night they took turns explaining the established meanings. The remaining monks and nuns, as well as Upasakas (male lay devotees), Upasikas (female lay devotees), male officials who were Taoists, female officials who were Taoists, white-robed laymen, and the envoys of Persia (ancient country name), the envoys of Khotan (ancient country name), and the naturalized people of the Northern Pavilion. The items provided by the lecture hall and the items set up by the offering tents totaled three hundred and nineteen thousand six hundred and forty-two people. In addition, the palace guards of the two palaces, holding weapons and wearing armor, also received the grace of the lecture, and were additionally granted food from the Quanfu (government department). There were tens of thousands of others who were not in the audience. The foreign Taoist Shaye She (person's name), nearly one hundred years old, was meditating in Mount Tant (place name). Hearing that there would be a great Dharma assembly in China, he came from afar. The karmic connection had already been communicated, even though they were only a short distance apart, it was like ten thousand miles. Because the language was not understood, it needed to be translated to convey the meaning. The understanding of the Tripitaka (one who is proficient in Buddhist scriptures) illuminated the emperor's mind. There was also the Persian envoy Anjuyue (person's name), who came from a remote and uncivilized land, and participated in the Dharma assembly near the seat. He prostrated himself, bared his head, and joyfully accepted the Dharma that he had never heard before. Many people valued leaving home to become monks because of hearing the Dharma. At that time, four people were ordained as monks at the same time. Before this, Dharma Master Baozhi (person's name) had great supernatural powers and many miraculous deeds, which are recorded in a separate biography. In the first year of the Tianjian era, Emperor Wu of Liang, Xiao Yan, began to govern the world, and was focusing on rites and music, and had not yet taken care of the temples in Fenyang.

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法師以其年九月。自持一麈尾扇及鐵錫杖奉上。而口無所言。上亦未取其意。於今三十餘年矣。其扇柄系以小繩。常所綰楔。指跡之處宛然具存。至是御乃鳴錫升堂。執扇講說。故知震大千而吼法者。抑有冥符。是時歲云芳春。每夕雨注。法鼓晨鳴輒便清朗。時過兩旬日盈三七。陽和協度雲景禎祥。至解講之辰四眾雲集。懺禮栽畢而正殿十方大像忽放光明。起自毫間遍於萬字左右。靈相炳發金儀炫耀。俄而左邊十方菩薩像續復放光。起右[狂-王+夜]下達于肩上。聖御躬自虔禮大眾咸所觀贍。故知現此面門證明義旨。若夫多聞弟子內聖垂風。右史記言實惟帝則。乃命近臣纂錄時事。凡厥咨諏罔不備舉。或通釋已遠而疑審方來。或宗致未開而啟請先至。其追審者皆是本習所懷。或隔日異辰義成先後。或雖申往復。終是一問聖旨。並隨方酬接。如響應聲。萬物為心事見乎此。后之學者宜曉斯趣。上弘法歲久。凡諸學僧遠近同集並會京師。而僧家之學師習相守。唯信口說專仗耳功。鮮能尋究經文依求了義。上每為之通解。神迷意得已在言先。裁引文句便至數十。精詳朗贍莫能追領。舊學諸僧黯如撤燭。弛氣結舌無人不然。萬衆仰觀一時心喜。諸如此事非翰墨所能述。又外國諸僧所論義者。不必關所立之義。直是素有心疑止

【現代漢語翻譯】 法師在他九月的時候，親自拿著一把麈尾扇（一種拂塵）和鐵錫杖（僧人用的手杖）獻給皇上，但沒有說話。皇上當時也沒有領會他的意思。到現在已經三十多年了。那扇子的柄上繫著一根小繩，是法師經常纏繞的地方，手指的痕跡還清晰地保留著。到這個時候，皇上才敲響錫杖登上講堂，拿著扇子講經說法。所以知道震動大千世界而宣揚佛法的人，確實有冥冥中的契合。當時正值美好的春天，每晚都下雨，但法鼓在早晨敲響時總是清脆響亮。時間過了兩個多星期，日子滿了二十一天。陽光溫暖，氣候適宜，雲彩景色吉祥美好。到了講經結束的時候，四眾弟子云集。懺悔禮拜完畢后，正殿里的十方大佛像忽然放出光明，從眉間開始，遍佈于萬字（佛教符號）左右。靈異的景象顯現，金色的光芒閃耀。不久，左邊的十方菩薩像也相繼放出光明，從右邊[狂-王+夜]向下延伸到肩膀上。皇上親自虔誠地禮拜，大眾都瞻仰觀看。所以知道這是佛菩薩顯現面門，來證明佛法的義理。至於那些博學多聞的弟子，內在的聖德足以垂範後世，史官的記載確實是傚法帝王的準則。於是皇上命令近臣記錄當時的事情，凡是諮詢討論的，沒有不詳細記錄的。有時解釋已經很深遠了，但疑問才剛剛產生；有時宗旨在沒有開啟之前，請教就已經先到了。那些追問審察的人，都是懷著自己原有的疑問。有時隔了一天或不同的時間，義理的完成有先後順序。有時雖然反覆陳述，但最終都是一問聖旨。皇上都根據不同的情況進行回答，就像聲音迴應回聲一樣。萬物以心為本的道理，在這裡可以看出來。後來的學習者應該明白這個道理。皇上弘揚佛法的時間很久，所有的學僧，無論遠近，都聚集到京城。但是僧人的學習，師父和弟子互相保守，只相信口頭傳授，專門依賴耳朵聽，很少有人能夠深入研究經文，尋求究竟的義理。皇上每次都為他們通俗地解釋，神妙的理解和領悟已經在言語之前。隨便引用文句，就能達到幾十條。精細詳盡，明朗流暢，沒有人能夠追趕得上。舊學的僧人們黯然失色，像蠟燭被熄滅一樣。鬆弛了氣息，閉口不言，沒有人不是這樣。大眾仰望觀看，一時都感到歡喜。諸如此類的事情，不是筆墨所能描述的。還有外國的僧人所討論的義理，不一定與所立的義理有關，只是他們平時心中就有的疑問罷了。 English version: In the ninth month of that year, the Dharma master personally presented a 'dharma-tail whisk' (a type of fly-whisk) and an iron 'khakkhara' (a monk's staff) to the Emperor, but remained silent. The Emperor did not grasp his meaning at the time. Now, more than thirty years have passed. A small rope was tied to the handle of the whisk, where the master often wrapped his fingers, and the traces of his fingers are still clearly visible. At this time, the Emperor struck the khakkhara and ascended the lecture hall, holding the whisk to expound the Dharma. Thus, it is known that those who shake the 'three thousand great worlds' (the entire universe) and proclaim the Dharma truly have a hidden affinity. It was then the beautiful spring season, with rain pouring down every night, but the Dharma drum always sounded clear and resonant in the morning. More than two weeks passed, and the days reached twenty-one. The sunshine was warm, the climate was pleasant, and the clouds and scenery were auspicious and beautiful. When the time came to conclude the lectures, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) gathered. After the repentance and prostration were completed, the great images of the Buddhas of the ten directions in the main hall suddenly emitted light, starting from the 'urna' (a tuft of hair between the eyebrows) and spreading around the 'svastika' (a Buddhist symbol). The spiritual appearance manifested, and the golden radiance shone. Soon after, the images of the Bodhisattvas of the ten directions on the left also successively emitted light, extending from the right [狂-王+夜] down to the shoulders. The Emperor himself reverently prostrated, and the assembly all gazed in admiration. Thus, it is known that this was the Buddhas and Bodhisattvas manifesting their faces to prove the meaning of the Dharma. As for those learned and knowledgeable disciples, their inner virtue was sufficient to set an example for future generations, and the historians' records were indeed modeled after the Emperor's principles. Therefore, the Emperor ordered his close ministers to record the events of that time, and everything that was consulted and discussed was recorded in detail. Sometimes the explanation was already profound, but the questions had just arisen; sometimes the purpose had not yet been revealed, but the request for instruction had already arrived. Those who inquired and examined were all harboring their original doubts. Sometimes, after a day or at different times, the completion of the meaning had a sequence. Sometimes, although there were repeated statements, it was ultimately a question for the Emperor's decree. The Emperor responded according to the different situations, just as a sound responds to an echo. The principle that all things are based on the mind can be seen here. Later learners should understand this principle. The Emperor had been promoting the Dharma for a long time, and all the monks, whether near or far, gathered in the capital. However, the monks' learning was guarded by the teachers and disciples, only believing in oral transmission and relying solely on listening, and few were able to delve into the scriptures and seek the ultimate meaning. The Emperor always explained it to them in a popular way, and the wonderful understanding and comprehension were already before the words. He could cite dozens of sentences at will. The details were exquisite, clear, and fluent, and no one could catch up. The monks of the old learning were dimmed, like candles being extinguished. They relaxed their breath and remained silent, and no one was not like this. The assembly looked up and watched, and all felt joy at that time. Such things cannot be described by pen and ink. Also, the doctrines discussed by foreign monks were not necessarily related to the doctrines they established, but were simply doubts they had in their hearts.

【English Translation】 The Dharma master, in the ninth month of that year, personally presented a 'dharma-tail whisk' (a type of fly-whisk) and an iron 'khakkhara' (a monk's staff) to the Emperor, but remained silent. The Emperor did not grasp his meaning at the time. Now, more than thirty years have passed. A small rope was tied to the handle of the whisk, where the master often wrapped his fingers, and the traces of his fingers are still clearly visible. At this time, the Emperor struck the khakkhara and ascended the lecture hall, holding the whisk to expound the Dharma. Thus, it is known that those who shake the 'three thousand great worlds' (the entire universe) and proclaim the Dharma truly have a hidden affinity. It was then the beautiful spring season, with rain pouring down every night, but the Dharma drum always sounded clear and resonant in the morning. More than two weeks passed, and the days reached twenty-one. The sunshine was warm, the climate was pleasant, and the clouds and scenery were auspicious and beautiful. When the time came to conclude the lectures, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) gathered. After the repentance and prostration were completed, the great images of the Buddhas of the ten directions in the main hall suddenly emitted light, starting from the 'urna' (a tuft of hair between the eyebrows) and spreading around the 'svastika' (a Buddhist symbol). The spiritual appearance manifested, and the golden radiance shone. Soon after, the images of the Bodhisattvas of the ten directions on the left also successively emitted light, extending from the right [狂-王+夜] down to the shoulders. The Emperor himself reverently prostrated, and the assembly all gazed in admiration. Thus, it is known that this was the Buddhas and Bodhisattvas manifesting their faces to prove the meaning of the Dharma. As for those learned and knowledgeable disciples, their inner virtue was sufficient to set an example for future generations, and the historians' records were indeed modeled after the Emperor's principles. Therefore, the Emperor ordered his close ministers to record the events of that time, and everything that was consulted and discussed was recorded in detail. Sometimes the explanation was already profound, but the questions had just arisen; sometimes the purpose had not yet been revealed, but the request for instruction had already arrived. Those who inquired and examined were all harboring their original doubts. Sometimes, after a day or at different times, the completion of the meaning had a sequence. Sometimes, although there were repeated statements, it was ultimately a question for the Emperor's decree. The Emperor responded according to the different situations, just as a sound responds to an echo. The principle that all things are based on the mind can be seen here. Later learners should understand this principle. The Emperor had been promoting the Dharma for a long time, and all the monks, whether near or far, gathered in the capital. However, the monks' learning was guarded by the teachers and disciples, only believing in oral transmission and relying solely on listening, and few were able to delve into the scriptures and seek the ultimate meaning. The Emperor always explained it to them in a popular way, and the wonderful understanding and comprehension were already before the words. He could cite dozens of sentences at will. The details were exquisite, clear, and fluent, and no one could catch up. The monks of the old learning were dimmed, like candles being extinguished. They relaxed their breath and remained silent, and no one was not like this. The assembly looked up and watched, and all felt joy at that time. Such things cannot be described by pen and ink. Also, the doctrines discussed by foreign monks were not necessarily related to the doctrines they established, but were simply doubts they had in their hearts.

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來求決。或發偈誦然後咨疑。或請問既罷讚歎發願。或語畢還坐。眾俱不識。或咨竟便去。莫知所在。容服非常凡聖難測。是講也。東儲始啟止蒙七日。諸僧鉆仰欲罷不能。重複申請更蒙二七。而請益之眾喁喁不已。上以國務久擁。不允所祈。將欲解座。皇帝舍財遍施。錢絹銀錫杖等物。二百一種。直一千九十六萬。

皇太子奉嚫玉經。格七寶經函等。仍供養經。又施僧錢絹。直三百四十三萬。六宮所舍二百七十萬。上親臨億兆躬自菲薄。司服所職饔人所掌。若非朝廷典章。止是奉身之費。則太官一日將十萬生衣歲出千金。上並不取。別自營給。服粗浣衣器同土簋。日一蔬膳過中不餐。寒暑被襲莫非大布。所居便殿不能方丈。昔之幄座今為下床。傍無侍衛顧無玩物。左右唯經書卷軸。所對但見香爐錫杖。昧旦坐朝日旰乃息。夜尋法寶明發不寐。所利唯人所約唯已。誠起居之恒事禁中之實錄。又宮人常格年給數千萬。悉從停省無所為留。雖漢文衣不至地。光武谷數十斛。方之蔑如矣。所造寺塔及諸齋會。不藉子來之民。不同大酺之禮。皆是采山澤之地利。為如法之凈財。量入爲出資無外取。一役之勞計限傭賚。故能構制等於天宮。設飯同於香積。國朝大禮莫過三元。三元所設眾止數萬。隔歲預營僅而後舉。監督紛

糾以為巨務。至於此會出自凈財。遠近百姓愿為邑節。欣欣請受爭取福分。不待號令不須課率。黍稷馨香如期即至。數十萬眾饗之不盡。所以知是皇上化力之所到。百姓善根之有成。至如軍國恒度府庫常蓄固以天下為公器則秋毫無所侵也。初上造十三種無盡藏。有放生布施二科。此藏利益已為無限。而每月齋會。復于諸寺施財施食。又別敕至到張文休。日往屠肆命切鼎俎。即時救贖濟免億數。以此為常。文休者先為運吏。輒散運米與貧民。應入大辟。上愍其一分惻然不許。非唯赦其重辜。乃加以至到之目。既非憑暖之市義。又無汲黯之請罪。人微宥重過於昔時。文休既荷嘉貸。未嘗暫怠。日中或不得食。而足不得息周遍京邑。行步如飛。擊鼓揚幢負擔馳逐。家禽野獸殫四生之品無不放舍焉。是時朝臣至於民庶。並各隨喜。又錢一千一百一十四萬。上區其心跡列有十條。或舍財同今法事者。或舍財以供養者。或舍財行慈悲者。或舍財乞誦經者。或舍財入節供者。或舍財入放生者。或舍財入佈施者。或捨身施大眾者。或燒指供養三寶者。或聞講啟求出家者。昔如來化道獲悟不同。故法眼無生根性非一。上併爲其人同發大愿別見愿文。小臣陪侍講筵。謹立今序凡立義六科及答問。

一帙合錄十三　第一日(二月二十六

【現代漢語翻譯】 現代漢語譯本： 他們誤以為這是巨大的事務。至於這次法會，所有資金都來自清凈的佈施。遠近的百姓都願意為邑節（yì jié，古代祭祀的節日）貢獻力量，歡欣鼓舞地請求參與，爭相獲得福分。無需任何號令，也不用攤派徵收，黍稷（shǔ jì，兩種糧食作物）的馨香祭品如期而至。數十萬民眾享用不盡。因此，我知道這是皇上教化力量所達到的結果，也是百姓善良根基有所成就的體現。至於軍國大事的經常性開支，以及府庫的常年儲備，本來就是以天下為公，所以即使是一根毫毛也不會侵佔。當初皇上建造了十三種無盡藏（wú jìn zàng，佛教用語，指取之不盡，用之不竭的寶藏），其中有放生和佈施兩類。這些寶藏所帶來的利益已經是無限的。而且每月齋會（zhāi huì，佛教的齋戒集會）期間，還在各個寺廟施捨財物和食物。又特別下令給張文休（Zhāng Wénxiū，人名），讓他每天前往屠宰場，命令停止宰殺，立即救贖，使其免於被宰殺的動物數量以億計，並將此作為常例。張文休之前是負責運輸的官員，曾經擅自分散運輸的糧食給貧民，按律應當處以死刑。皇上憐憫他的一片善心，不忍心處決他。不僅赦免了他的重罪，還特別授予他『至到』的官職。這既不是憑藉權勢謀利的市井義舉，也不是像汲黯（Jí Àn，人名，西漢大臣，以敢於直諫著稱）那樣請求治罪。對一個地位卑微的人的寬恕和恩待超過了以往。張文休既然承受了皇上的恩德，就從未懈怠。有時中午都顧不上吃飯，雙腳不停歇地奔走于京城各地。他行走如飛，敲鑼打鼓，舉著旗幟，揹著重物，四處奔波。無論是家禽還是野獸，所有四生（sì shēng，佛教指胎生、卵生、濕生、化生四種生命形式）之物，沒有不被放生的。當時，朝廷大臣乃至普通百姓，都各自隨喜讚歎。另外，還有一千一百一十四萬的錢財，皇上區分了他們的心跡，列出了十條：有舍財共同參與法事的人，有舍財用來供養的人，有舍財行慈悲的人，有舍財請求誦經的人，有舍財參與節供的人，有舍財參與放生的人，有舍財參與佈施的人，有捨身奉獻給大眾的人，有燒指供養三寶（sān bǎo，佛教指佛、法、僧）的人，有聽聞講經后請求出家的人。過去如來（Rúlái，佛的稱號之一）教化眾生，使他們獲得的覺悟各不相同，所以法眼（fǎ yǎn，佛教用語，指認識佛法的智慧）和無生（wú shēng，佛教用語，指不生不滅的真理）的根性也各不相同。皇上都為這些人一同發下大愿，並特別記錄了願文。小臣陪侍在講經的場所，謹此立下這篇序言，總共確立了六個方面的要義以及答問。 一帙（yì zhì，一卷）合錄十三，第一日（二月二十六）

【English Translation】 English version: They mistakenly considered it a huge undertaking. As for this Dharma assembly, all the funds came from pure donations. The people from far and near were willing to contribute to the Yijie (yì jié, ancient festival for sacrifices), joyfully requesting to participate and vying for blessings. Without any orders or levies, the fragrant offerings of millet and sorghum (shǔ jì, two kinds of crops) arrived as scheduled. Hundreds of thousands of people enjoyed them without end. Therefore, I know that this is the result of the Emperor's transformative power and the manifestation of the people's good roots. As for the regular expenses of military and national affairs and the constant reserves of the treasury, they are inherently for the public good, so not even a hair's breadth will be encroached upon. Initially, the Emperor established thirteen kinds of inexhaustible treasuries (wú jìn zàng, Buddhist term, referring to inexhaustible treasures), including the two categories of life release and almsgiving. The benefits of these treasuries are already limitless. Moreover, during the monthly fasting assemblies (zhāi huì, Buddhist fasting gatherings), he also donates wealth and food to various temples. He also specially ordered Zhang Wenxiu (Zhāng Wénxiū, a personal name) to go to the slaughterhouses every day, ordering the cessation of slaughter and immediately redeeming and freeing countless animals from being slaughtered, making this a regular practice. Zhang Wenxiu was previously a transportation official who had privately distributed transported grain to the poor, which was punishable by death according to the law. The Emperor, pitying his good intentions, could not bear to execute him. Not only did he pardon his serious crime, but he also specially granted him the title of 'Zhidao'. This was neither a market-driven act of righteousness based on power nor a request for punishment like that of Ji An (Jí Àn, a personal name, a minister of the Western Han Dynasty known for his outspokenness). The forgiveness and favor shown to a humble person exceeded those of the past. Since Zhang Wenxiu had received the Emperor's grace, he never slacked off. Sometimes he didn't even have time to eat lunch, and his feet never stopped as he traveled throughout the capital. He walked as if flying, beating drums, holding flags, carrying heavy loads, and rushing around. Whether domestic fowl or wild beasts, all four types of beings (sì shēng, Buddhist term referring to the four forms of life: viviparous, oviparous, moisture-born, and metamorphic) were released. At that time, court officials and ordinary people alike all rejoiced and praised him. In addition, there were 11,114,000 coins. The Emperor distinguished their intentions and listed ten categories: those who donated money to participate in Dharma events together, those who donated money for offerings, those who donated money to practice compassion, those who donated money to request the recitation of scriptures, those who donated money to participate in festival offerings, those who donated money to participate in life release, those who donated money to participate in almsgiving, those who dedicated themselves to the masses, those who burned their fingers to make offerings to the Three Jewels (sān bǎo, Buddhist term referring to the Buddha, the Dharma, and the Sangha), and those who requested ordination after hearing the lectures. In the past, the Tathagata (Rúlái, one of the titles of the Buddha) taught sentient beings, and the enlightenment they attained was different, so the Dharma Eye (fǎ yǎn, Buddhist term referring to the wisdom of recognizing the Dharma) and the nature of non-birth (wú shēng, Buddhist term referring to the truth of non-birth and non-death) were also different. The Emperor made great vows together for these people and specially recorded the vow texts. As a minor official attending the lectures, I respectfully present this preface, which establishes six aspects of meaning and answers to questions. One volume (yì zhì, one scroll) combines thirteen, the first day (February 26th).

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日)發般若經題(六人論義)　中寺僧懷　冶城寺法喜　大僧正靈根寺慧令　龍光寺僧綽　外國僧伽陀娑　宣武寺慧巨

都講枳園寺法彪唱曰。摩訶般若波羅蜜經。

制曰。蔓茜云談何容易。在乎至理彌不可說。雖罄兩端終慚四答。夫實智不動至理無言。湛然莫測超爾獨遠。照盡空界不運其明。用窮有境不施其功。無住住以之住。無得得以之得。百福殊相同入無生。萬善異流俱會平等。故能導群盲而並驅。方六舟而俱濟。成菩提之妙果。入涅槃之玄門。三明不能窺其機。七辯不能宣其實。大聖世尊不違本誓。以方便力接引眾生。于無名相寄名相說。使訪道者識涂令問津者知歸。所以于王舍城大師子吼說摩訶般若波羅蜜經。此經亦名為大品經。古舊相傳有五時般若。窮檢經論未見其說。唯有仁王般若。題列卷后具有其文。第一佛在王舍城說大品般若。第二佛在舍衛國祇洹林中說金剛般若。第三佛在舍衛國祇洹林說天王般若。第四佛在王舍城說光贊般若。第五佛在王舍城說仁王般若。其云金剛般若有八卷。淮南唯有校量功德一品。即其本名名金剛般若。卷后題云。佛五時說般若。此是初時說。此土未有第二時說。兩說相反難得承用。大智論言。般若部黨有多有少。止云。光贊放光道行。舉此三經不列五時。此

【現代漢語翻譯】 現代漢語譯本： 《發般若經題（六人論義）》：中寺僧懷，冶城寺法喜，大僧正靈根寺慧令，龍光寺僧綽，外國僧伽陀娑（Saṃghadāsa），宣武寺慧巨。

都講枳園寺法彪唱道：『摩訶般若波羅蜜經（Mahā-prajñāpāramitā-sūtra）。』

制文說：『談論蔓茜云（蔓茜云，比喻深奧的佛法）何等容易？在於至深的道理是不可言說的。即使窮盡兩方面的論述，最終也會慚愧於無法完全回答。實在的智慧是不動搖的，至深的道理是無言的。它湛然深邃，不可測度，超越一切，獨一無二。它照遍整個空界，卻不運用它的光明；它用盡所有的有境，卻不施加它的功勞。無住，卻以它為住；無得，卻以它為得。無數的福報殊途同歸，都進入無生之境；萬般的善行異流同源，都匯入平等之境。所以它能引導眾多的盲人一同前進，像六艘船一樣共同渡過彼岸。成就菩提（bodhi）的妙果，進入涅槃（nirvāṇa）的玄妙之門。三明（三明，佛教指宿命明、天眼明、漏盡明）不能窺探它的玄機，七辯（七辯，指佛教的七種辯才）不能宣揚它的實相。大聖世尊（Śākyamuni）不違背最初的誓願，用方便之力接引眾生，在沒有名相的事物上假借名相來說明，使尋訪真理的人認識道路，讓詢問渡口的人知道歸宿。所以在王舍城（Rājagṛha）大師子吼，宣說《摩訶般若波羅蜜經》。這部經也叫做《大品經》。古老的說法相傳有五時般若，窮盡經論的檢索也沒有見到這種說法。只有《仁王般若經》（Renwang-bannruo-jing），在題目的卷後有相關的文字。第一，佛在王舍城說《大品般若經》。第二，佛在舍衛國（Śrāvastī）祇洹林（Jetavana）中說《金剛般若經》（Vajracchedikā-prajñāpāramitā-sūtra）。第三，佛在舍衛國祇洹林說《天王般若經》。第四，佛在王舍城說《光贊般若經》。第五，佛在王舍城說《仁王般若經》。其中說《金剛般若經》有八卷，淮南只有校量功德一品，這就是它的本名，叫做《金剛般若經》。卷后題寫道：『佛五時說般若，這是初時所說。』此地沒有第二時所說。兩種說法相反，難以採用。大智論（Mahāprajñāpāramitāśāstra）說，般若的部類有多有少，只說《光贊般若經》、《放光般若經》、《道行般若經》，列舉這三部經，沒有列出五時。』

【English Translation】 English version: Title of Prajñā Sūtra (Six People's Debate): Monk Huai of Zhong Temple, Faxi of Yecheng Temple, Great Sangha Chief Huiling of Linggen Temple, Monk Zhuo of Longguang Temple, Foreign Monk Saṃghadāsa, Huiju of Xuanwu Temple.

The lecturer Fa Biao of Zhiyuan Temple proclaimed: 'Mahā-prajñāpāramitā-sūtra.'

The edict says: 'How easy is it to discuss Mañjuśrī's cloud (Mañjuśrī's cloud, a metaphor for profound Buddhist teachings)? It lies in the ultimate truth, which is inexpressible. Even if we exhaust both sides of the argument, we will ultimately be ashamed of not being able to fully answer. Real wisdom is unmoving, and the ultimate truth is without words. It is serene and unfathomable, surpassing all and uniquely distant. It illuminates the entire realm of emptiness without using its light; it exhausts all realms of existence without exerting its effort. Non-dwelling dwells in it; non-attainment attains it. Countless blessings, though different, all enter the realm of non-birth; myriad good deeds, though flowing differently, all converge into equality. Therefore, it can guide the multitude of blind people to advance together, like six boats crossing to the other shore together. It achieves the wonderful fruit of bodhi, and enters the profound gate of nirvāṇa. The three insights (three insights, referring to the Buddhist concepts of knowledge of past lives, divine eye, and extinction of outflows) cannot fathom its mystery, and the seven kinds of eloquence (seven kinds of eloquence, referring to the seven types of eloquence in Buddhism) cannot proclaim its reality. The Great Sage Śākyamuni does not violate his original vow, using the power of skillful means to guide sentient beings, borrowing names and forms to explain things that have no names and forms, so that those who seek the path can recognize the road, and those who ask about the ferry can know the destination. Therefore, in Rājagṛha, he roared like a great lion and expounded the Mahā-prajñāpāramitā-sūtra. This sutra is also called the Great Treatise. The ancient saying is that there are five periods of Prajñā, but after exhausting the search of scriptures and treatises, this saying has not been found. Only the Renwang-bannruo-jing has relevant texts listed after the title. First, the Buddha spoke the Great Treatise Prajñā Sūtra in Rājagṛha. Second, the Buddha spoke the Vajracchedikā-prajñāpāramitā-sūtra in the Jetavana Grove in Śrāvastī. Third, the Buddha spoke the Heavenly King Prajñā Sūtra in the Jetavana Grove in Śrāvastī. Fourth, the Buddha spoke the Guangzan Prajñā Sūtra in Rājagṛha. Fifth, the Buddha spoke the Renwang Prajñā Sūtra in Rājagṛha. Among them, it is said that the Vajracchedikā-prajñāpāramitā-sūtra has eight volumes, but Huainan only has one chapter on measuring merit, which is its original name, called the Vajracchedikā-prajñāpāramitā-sūtra. The title after the volume says: 'The Buddha spoke Prajñā in five periods, this is what was said in the first period.' There is no second period spoken of in this land. The two statements contradict each other and are difficult to adopt. The Mahāprajñāpāramitāśāstra says that there are many or few categories of Prajñā, only mentioning the Guangzan Prajñā Sūtra, Fangguang Prajñā Sūtra, and Daoxing Prajñā Sūtra, listing these three sutras without listing the five periods.'

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土有光贊放光道行三經。放光即是大品。光讚道行與放光無殊。正以詳略為異。光贊起序品訖散華品。凡二十七品。大本至散華有二十九品。光贊闕無二品。道行初起三假盡后囑累凡有三十品。依大本。際前六品猶應有八十四品。道行闕無五十四品。光讚道行與大品事義無異。為是出經者辭有文質。為是在天竺時已分為三部。前注大品亦開為五別。隨文析理非為異處。僧睿小品序云。斯經正文凡有四種。是佛異時適化廣略之說。其文多者十萬偈。少者六百偈。此之大品乃是天竺中品。但言四種不說五時。前謂僧睿小品序。即是七卷般若隨從舊聞致成差漏。不遠而復庶無祇悔。僧睿所言小品即是道行般若何以知然。以三事撿。故知其然。一道行般若尾末亦自題為小品。二七卷有二十九品。道行文有三十品。僧睿序三十品者。不序二十九品者。三僧睿序。止讚道行二字。其文言。玄章雖三十。冠之者道。言雖十萬。倍之者行。行凝然後無生。道足然後補處。以是義故知。道行經即是小品。大品之名是道安法師出經後事。道安云。昔在漢陰十有五載。講放光經歲常再過。爾時猶未名為大品。前來小品后至小品。有三十章。大品有九十章。多少不同。以相形待小大之名。所以得生。復有人言。佛說五時教。第一時在鹿野苑轉四

【現代漢語翻譯】 現代漢語譯本 《土有光贊放光道行三經》。《放光》即是《大品般若經》。《光贊般若經》、《道行般若經》與《放光般若經》沒有區別，只是詳略不同。《光贊般若經》從序品開始到散華品結束，共有二十七品。《大品般若經》到散華品有二十九品，《光贊般若經》缺少兩品。《道行般若經》從開始的三假到最後的囑累，共有三十品。依照《大品般若經》，前面六品之後應該還有八十四品。《道行般若經》缺少五十四品。《光贊般若經》、《道行般若經》與《大品般若經》在內容和意義上沒有不同，只是譯經者的文辭風格不同，或者是在印度時就已經分為三部。前面註釋《大品般若經》時也分為五別，只是隨著經文分析義理，並非是不同的地方。 僧睿在《小品般若經序》中說，這部經的正文有四種，是佛陀不同時期適應不同情況而說的廣略不同的說法，其經文多的有十萬偈，少的有六百偈。這裡所說的大品般若經是印度版本的中品。只是說了四種，沒有說五時。前面所說的僧睿《小品般若經序》，就是七卷本的《般若經》，因為隨從舊聞而造成了差錯遺漏，希望不會有太多的後悔。僧睿所說的小品般若經就是《道行般若經》，為什麼知道是這樣呢？用三件事來檢驗，所以知道是這樣。一是《道行般若經》的結尾也自己題為小品。二是七卷本有二十九品，《道行般若經》有三十品，僧睿序三十品，不序二十九品。三是僧睿序只贊《道行》二字，其文說：『玄章雖然三十，冠之者道。言雖十萬，倍之者行。行凝然後無生，道足然後補處。』因為這個緣故，知道《道行般若經》就是小品。《大品般若經》這個名稱是道安法師出經后的事情。道安說：『過去在漢陰十五年，講解《放光般若經》每年都要講兩遍。』那時還沒有稱為大品。前來小品，后至小品，有三十章，大品有九十章，多少不同，互相比較，大小的名稱，因此而產生。還有人說，佛陀說了五時教，第一時在鹿野苑轉四法輪（Dharmacakra）。

【English Translation】 English version The 'Tu You Guang Zan Fang Guang Dao Xing San Jing'. 'Fang Guang' (Releasing Light) is the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra). 'Guang Zan' (Praise of Light), 'Dao Xing' (Practice of the Path) and 'Fang Guang' are not different, only in their level of detail. 'Guang Zan' starts from the Introductory Chapter and ends with the Scattering Flowers Chapter, totaling twenty-seven chapters. The 'Mahaprajnaparamita Sutra' has twenty-nine chapters up to the Scattering Flowers Chapter; 'Guang Zan' lacks two chapters. 'Dao Xing' starts from the initial Three Falsities and ends with the final Entrustment, totaling thirty chapters. According to the 'Mahaprajnaparamita Sutra', after the first six chapters, there should be eighty-four more chapters. 'Dao Xing' lacks fifty-four chapters. 'Guang Zan' and 'Dao Xing' are not different from the 'Mahaprajnaparamita Sutra' in content and meaning; the difference lies in the style of the translators, or perhaps they were already divided into three parts in India. The previous commentary on the 'Mahaprajnaparamita Sutra' also divided it into five sections, but this is just analyzing the principles according to the text, not different places. Sengrui said in the 'Preface to the Small Perfection of Wisdom Sutra', that there are four versions of the main text of this sutra, which are the Buddha's teachings adapted to different situations at different times, with varying degrees of detail. The texts range from 100,000 verses to 600 verses. The 'Mahaprajnaparamita Sutra' mentioned here is the middle version in India. It only mentions four versions, not five periods. The 'Preface to the Small Perfection of Wisdom Sutra' mentioned earlier by Sengrui is the seven-fascicle 'Prajnaparamita Sutra', which was caused by errors and omissions due to following old accounts. Hopefully, there won't be too much regret. The 'Small Perfection of Wisdom Sutra' mentioned by Sengrui is the 'Dao Xing Prajnaparamita Sutra'. How do we know this? We can verify it with three points. First, the end of the 'Dao Xing Prajnaparamita Sutra' itself is titled 'Small Perfection'. Second, the seven-fascicle version has twenty-nine chapters, while the 'Dao Xing' has thirty chapters. Sengrui's preface mentions thirty chapters, not twenty-nine. Third, Sengrui's preface only praises the two characters 'Dao Xing' (Practice of the Path). The text says: 'Although the profound chapters are thirty, what crowns them is the Path. Although the words are one hundred thousand, what doubles them is the Practice. When the Practice is solidified, then there is no birth. When the Path is complete, then one can fill the position.' Because of this reason, we know that the 'Dao Xing Sutra' is the 'Small Perfection'. The name 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra) came about after Dharma Master Dao'an translated the sutra. Dao'an said: 'In the past, I spent fifteen years in Hanyin, lecturing on the 'Releasing Light Sutra' twice a year.' At that time, it was not yet called the 'Great Perfection'. The 'Small Perfection' came before, and the 'Small Perfection' came after, with thirty chapters. The 'Great Perfection' has ninety chapters. The difference in quantity, comparing each other, is how the names 'Great' and 'Small' arose. Some people also say that the Buddha taught the Five Periods of Teaching. The first period was when he turned the Four Dharmacakra (Wheel of Dharma) in Deer Park.

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諦法輪。乃至第五時于雙樹間轉大般涅槃。云大品經。是第二時教。凈名思益是第三時教。法華經是第四時教。是義不然。釋論言。須菩提聞法華經中說聲聞人皆當作佛。是故今問。是畢定不畢定。是則聞法華在前。說大品在後。以是因緣。不得言大品經是第二時說。又如二夜經中說。佛從得道夜。至涅槃夜。是兩中間所說經教。一切皆實不顛倒。以是義知。從尼連禪河邊初得道日。乃至娑羅林中入涅槃夜。常說般若波羅蜜。中本起經云。如來始成道。優陀耶還。凈飯王問。今者獨處思憶何事。優陀耶答云。世尊唯空苦樂非真。凈飯王言。災矣。悉達一切皆有。如何言無。反矣。悉達與人為仇。此是始成道時。說般若波羅蜜。高貴德王經言。菩薩修行方等大般涅槃。不聞佈施不見佈施。乃至不聞大涅槃不見大涅槃。知見法界解了實相。空無所有。第九功德經言。菩薩修大涅槃於一切法悉無所見。若有見者不見佛性。不能修習般若波羅蜜。不得入于大般涅槃。乃至廣說。以如是因緣故。當知初成道日乃至涅槃夜常說般若波羅蜜經。般若波羅蜜是諸佛母。三世如來皆由是生。無相大法非可戲論。豈得限以次第局以五時。根性不同宜聞非一。亦復不但止有五時。往年令莊嚴僧旻法師與諸學士共相研核。檢其根性應所宜聞。凡

【現代漢語翻譯】 現代漢語譯本 關於『諦法輪』（Satya Dharma Chakra，真理之輪），乃至佛陀在第五個時期于雙樹之間宣講《大般涅槃經》（Mahaparinirvana Sutra），並稱《大品經》（Mahaprajnaparamita Sutra）為第二個時期的教法，《維摩詰所說經》（Vimalakirti Sutra）和《思益梵天所問經》（Viseṣacintā-brahma-paripṛcchā Sutra）為第三個時期的教法，《法華經》（Lotus Sutra）為第四個時期的教法，這種說法是不對的。《大智度論》（Mahaprajnaparamita-sastra）中說，須菩提（Subhuti）聽聞《法華經》中說聲聞（Śrāvaka）之人皆可成佛，因此現在才問，這是必定成佛還是不一定成佛。由此可見，聽聞《法華經》在前，宣講《大品經》在後。因為這個緣故，不能說《大品經》是第二個時期所說。 又如《二夜經》中說，佛陀從得道之夜到涅槃之夜，這兩者之間所說的經教，一切都是真實的，沒有顛倒。根據這個道理可知，從尼連禪河（Nairañjanā River）邊初次得道之日，乃至娑羅雙樹林（Śāla Grove）中入涅槃之夜，佛陀經常宣講《般若波羅蜜》（Prajnaparamita）。《中本起經》中說，如來（Tathagata）剛成道時，優陀耶（Udayin）還宮，凈飯王（Śuddhodana）問他，『現在你獨自思憶什麼事？』優陀耶回答說，『世尊（Bhagavan）說空、苦、樂都不是真實的。』凈飯王說，『糟了！悉達（Siddhartha）的一切都是有的，怎麼能說沒有呢？反了！悉達與人為仇。』這是剛成道時，佛陀宣講《般若波羅蜜》。 《高貴德王經》（Ratnakuta Sutra）中說，菩薩（Bodhisattva）修行方等（Vaipulya）和大般涅槃（Mahaparinirvana），不聽聞佈施（Dana），不見佈施，乃至不聽聞大涅槃，不見大涅槃，而是知見法界（Dharmadhatu），瞭解實相（Tathata），空無所有。《第九功德經》中說，菩薩修大涅槃，對於一切法都無所見。如果有所見，就不能見佛性（Buddha-nature），不能修習《般若波羅蜜》，不能進入大般涅槃，乃至廣說。因為這些因緣，應當知道，從初成道之日乃至涅槃之夜，佛陀經常宣講《般若波羅蜜經》。《般若波羅蜜》是諸佛之母，三世如來（Tathagata）都是由此而生。無相大法不可戲論，怎麼能用次第來限制，用五個時期來侷限呢？眾生的根性不同，適合聽聞的法門也不一樣，也不僅僅只有五個時期。往年我讓莊嚴寺的僧旻法師與各位學士共同研核，檢查他們的根性，看他們應該聽聞什麼。

【English Translation】 English version Regarding the 『Turning of the Wheel of Truth』 (Satya Dharma Chakra), up to the fifth period when the Buddha preached the 『Great Nirvana Sutra』 (Mahaparinirvana Sutra) between the twin trees, and calling the 『Great Perfection of Wisdom Sutra』 (Mahaprajnaparamita Sutra) the teaching of the second period, the 『Vimalakirti Sutra』 (Vimalakirti Sutra) and the 『Brahma's Inquiry Sutra』 (Viseṣacintā-brahma-paripṛcchā Sutra) the teaching of the third period, and the 『Lotus Sutra』 (Lotus Sutra) the teaching of the fourth period, this statement is incorrect. The 『Great Treatise on the Perfection of Wisdom』 (Mahaprajnaparamita-sastra) says that Subhuti, upon hearing in the 『Lotus Sutra』 that all Śrāvakas (Hearers) can become Buddhas, now asks whether this is definite or not. From this, it can be seen that hearing the 『Lotus Sutra』 comes before preaching the 『Great Perfection of Wisdom Sutra』. Because of this reason, it cannot be said that the 『Great Perfection of Wisdom Sutra』 was spoken in the second period. Furthermore, as it is said in the 『Two Nights Sutra』, all the teachings spoken by the Buddha from the night of enlightenment to the night of Nirvana are true and not inverted. According to this principle, from the day of first enlightenment by the Nairañjanā River to the night of entering Nirvana in the Śāla Grove, the Buddha constantly preached the 『Perfection of Wisdom』 (Prajnaparamita). The 『Middle Length Sutra of the Beginning of the Kalpa』 says that when the Tathagata (Thus Come One) first attained enlightenment, Udayin returned to the palace, and King Śuddhodana asked him, 『What are you contemplating alone now?』 Udayin replied, 『The Bhagavan (World Honored One) says that emptiness, suffering, and joy are not real.』 King Śuddhodana said, 『Alas! Everything of Siddhartha exists, how can he say it does not? It is reversed! Siddhartha is at odds with people.』 This was when the Buddha first attained enlightenment and preached the 『Perfection of Wisdom』. The 『Ratnakuta Sutra』 says that Bodhisattvas (Enlightening Beings) cultivate the Vaipulya (Extensive) and the Great Nirvana (Mahaparinirvana), not hearing of giving (Dana), not seeing giving, and not hearing of the Great Nirvana, not seeing the Great Nirvana, but knowing and seeing the Dharmadhatu (Realm of Dharma), understanding the Tathata (Suchness), which is empty and without anything. The 『Ninth Merit Sutra』 says that Bodhisattvas cultivate the Great Nirvana and see nothing in all dharmas. If there is seeing, they cannot see the Buddha-nature, cannot cultivate the 『Perfection of Wisdom』, and cannot enter the Great Nirvana, and so on. Because of these reasons, it should be known that from the day of first enlightenment to the night of Nirvana, the Buddha constantly preached the 『Perfection of Wisdom Sutra』. The 『Perfection of Wisdom』 is the mother of all Buddhas, and the Tathagatas (Thus Come Ones) of the three times are all born from it. The unconditioned great Dharma cannot be treated lightly; how can it be limited by sequence and confined to five periods? The dispositions of beings are different, and the Dharma suitable for them to hear is also different, and there are not only five periods. In past years, I had the Dharma Master Sengmin of Zhuangyan Temple and the scholars jointly examine and check their dispositions to see what they should hear.

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有三百八十人。是則時教甚為眾多。一人出世多人得利益。豈容止為一根性人次第五時轉大法輪。所言摩訶般若波羅蜜經者。經題立名凡有三意。一以人。二以法。三人法雙舉。辨意思益是以人名經。法華涅槃是以法名經。凈名勝鬘是人法雙舉。此經立名以法名經。離法無人離人無法。云何得言此經以法為名。般若是實法人是假名。此是人家之法非法家之人。猶如道諦是法寶攝。是故此經得受法名。名摩訶般若波羅蜜。此是天竺音經是此土語。外國名為修多羅。此言法本。具含五義。一出生。二涌泉。三顯示。四繩墨。五結鬘。訓釋經字亦有三義。一久。二通。三由久者名不變滅。是名為久。三世不遷即是常義。通者理無擁滯。是名為通。一切無礙即是通義。由者出生眾善。是名為由。萬行軌轍即是法義。以經字代修多羅者。修多羅名通。經名別。修多羅名所以通者。凡聖共有所以為通。經名別者此土聖人所說。名之為經。所以為別以經字代修多羅。欲令聞者即得信解。摩訶此言大。般若此言智慧。波羅此言彼岸。蜜此言度。又云到。具語翻譯。云大智慧度彼岸。言彼岸度者。蓋是國語不同。此以為非彼以為是此以為是彼以為非。隨俗之說更無異義。此中有四意。一稱德。二出體。三辨用四明宗。大是稱德。智慧是出

【現代漢語翻譯】 現代漢語譯本：有三百八十人，那麼當時的教化是非常眾多的。一人出世，多人得到利益，怎麼能只為一種根性的人次第地、分五個階段地轉大法輪呢？所說的《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra）這部經，經題的立名凡有三種意義：一是以人，二是以法，三是人法雙舉。辨別意思的增益，因此以人名經，如《法華經》（Lotus Sutra）、《涅槃經》（Nirvana Sutra）是以法名經，如《維摩詰經》（Vimalakirti Sutra）、《勝鬘經》（Srimala Sutra）是人法雙舉。這部經的立名是以法名經。離開法就沒有人，離開人就沒有法，怎麼能說這部經是以法為名呢？般若（Prajna，智慧）是真實的法，人是假名。這是人家之法，不是非法家之人。猶如道諦（Truth of the Path）是法寶所攝。所以這部經能夠接受法的名稱，名為《摩訶般若波羅蜜》（Mahaprajnaparamita）。這是天竺（India）的語音，經是此土（中國）的語言。外國名為修多羅（Sutra），這裡稱為法本，具含五種意義：一出生，二涌泉，三顯示，四繩墨，五結鬘。訓釋經字也有三種意義：一久，二通，三由。久的意思是不變滅，這叫做久。三世不遷，就是常義。通的意思是道理沒有擁塞滯礙，這叫做通。一切無礙，就是通義。由的意思是出生眾善，這叫做由。萬行軌轍，就是法義。用經字代替修多羅，修多羅這個名稱是通用的，經這個名稱是特別的。修多羅這個名稱之所以通用，是因為凡夫和聖人共有，所以是通用的。經這個名稱之所以特別，是因為此土聖人所說的，名為經，所以是特別的。用經字代替修多羅，是想讓聽聞的人立刻就能信解。摩訶（Maha）這個詞的意思是『大』，般若（Prajna）這個詞的意思是『智慧』，波羅（Paramita）這個詞的意思是『彼岸』，蜜（Mita）這個詞的意思是『度』，又說是『到』。完整地翻譯，就是『大智慧度彼岸』。說『彼岸度』，大概是因為國語不同。這裡認為是『非』，那裡認為是『是』，這裡認為是『是』，那裡認為是『非』。隨著習俗的說法，更沒有其他的意義。這裡面有四種意義：一稱德，二出體，三辨用，四明宗。『大』是稱德，『智慧』是出體。

【English Translation】 English version: There were three hundred and eighty people. Then the teachings at that time were very numerous. When one person appears in the world, many people benefit. How could it be that the great Dharma wheel is turned in five stages, only for people of one kind of disposition? The title of the Sutra called 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra) has three meanings: first, based on the person; second, based on the Dharma; and third, based on both person and Dharma. Discriminating the meaning of increase, therefore naming the Sutra based on the person. The 'Lotus Sutra' (Lotus Sutra) and 'Nirvana Sutra' (Nirvana Sutra) are named based on the Dharma. The 'Vimalakirti Sutra' (Vimalakirti Sutra) and 'Srimala Sutra' (Srimala Sutra) are named based on both person and Dharma. The naming of this Sutra is based on the Dharma. Without the Dharma, there is no person; without the person, there is no Dharma. How can it be said that this Sutra is named based on the Dharma? Prajna (Prajna, wisdom) is the real Dharma, and the person is a false name. This is the Dharma of the household, not the person of the non-Dharma household. Just as the Truth of the Path (Truth of the Path) is included in the Dharma Jewel. Therefore, this Sutra can receive the name of Dharma, named 'Mahaprajnaparamita' (Mahaprajnaparamita). This is the sound of Tianzhu (India), and Sutra is the language of this land (China). In foreign countries, it is called Sutra (Sutra), here it is called the root of Dharma, containing five meanings: first, birth; second, spring; third, display; fourth, plumb line; and fifth, garland. Explaining the word Sutra also has three meanings: first, long; second, universal; and third, from. The meaning of 'long' is unchanging and non-perishing, this is called 'long'. The three worlds do not move, which is the meaning of permanence. The meaning of 'universal' is that the principle has no obstruction or stagnation, this is called 'universal'. Everything is unobstructed, which is the meaning of universality. The meaning of 'from' is the birth of all good, this is called 'from'. The track of ten thousand practices is the meaning of Dharma. Using the word Sutra to replace Sutra, the name Sutra is common, and the name Sutra is special. The reason why the name Sutra is common is because it is shared by ordinary people and sages, so it is common. The reason why the name Sutra is special is because it is spoken by the sages of this land, named Sutra, so it is special. Using the word Sutra to replace Sutra is to allow those who hear it to immediately gain faith and understanding. Maha (Maha) means 'great', Prajna (Prajna) means 'wisdom', Paramita (Paramita) means 'the other shore', and Mita (Mita) means 'crossing over', also said to be 'arriving'. Fully translated, it is 'Great Wisdom Crossing to the Other Shore'. Saying 'crossing to the other shore' is probably because the national languages are different. Here it is considered 'no', there it is considered 'yes', here it is considered 'yes', there it is considered 'no'. Following the customs of speech, there is no other meaning. There are four meanings here: first, praising virtue; second, revealing the substance; third, distinguishing the function; and fourth, clarifying the principle. 'Great' is praising virtue, 'wisdom' is revealing the substance.

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體。度是辨用。彼岸是明宗。此中復有二意。一者法說。二者譬說。大者是法說。彼岸是譬說。即以彼岸譬于涅槃。云何是大義。空是大義。涅槃十八空云。言大空者。謂般若波羅蜜空。此經言。色大故般若大不待小空。名為大空。大若定大。不名為大。無德而稱。是為大義。云何智慧義。能知諸法實相。是智義。能照諸法無生。是慧義。若有照有得。不名智慧。無照無得而本圓寂。是智慧義。云何為度義。生死是此岸。涅槃是彼岸。煩惱為中流。以第一度濟於四流。以是因緣。名之為度。度若定度。不名為度。無去無來。是名度義。又云到者。以無生慧能證涅槃。未到云到。是體效能到。故名為到。不見因有能到。不見果有所到。是名到義。云何是彼此岸義。生死是此岸。涅槃是彼岸。生死不異涅槃。涅槃不異生死。不行二法是彼此岸義。所以須菩提白佛言。世尊。菩薩摩訶薩修般若波羅蜜。當得薩婆若不。佛言不。世尊。不修般若波羅蜜。當得薩婆若不。佛言不。世尊修不修當得薩婆若不。佛言不。世尊非修非不修當得薩婆若不。佛言不。世尊若不爾云何當得薩婆若。佛言。菩薩摩訶薩得薩婆若如相。須菩提又問言。世尊。菩薩不以二法不以不二法。云何當得一切種智。佛言。無所得即是得。以是得得無所得。又

【現代漢語翻譯】 現代漢語譯本 體。度是辨用。彼岸是明宗。此中復有二意：一者法說，二者譬說。『大』是法說，『彼岸』是譬說，即以彼岸比喻涅槃（Nirvana）。 什麼是『大義』？空（Śūnyatā）是『大義』。涅槃十八空說：所謂『大空』，是指般若波羅蜜（Prajñāpāramitā）的空。此經說，色（Rūpa）大，所以般若大，不待小空，名為大空。『大』如果固定不變，就不能稱為『大』。沒有德行而自稱，這就是『大義』。 什麼是『智慧義』？能知諸法實相，是『智義』；能照諸法無生，是『慧義』。若有照有得，不名智慧。無照無得而本自圓寂，是『智慧義』。 什麼是『度義』？生死是此岸，涅槃是彼岸，煩惱為中流。以第一度濟於四流，因此名為『度』。『度』如果固定不變，就不能稱為『度』。無去無來，這才是『度義』。又說『到』，以無生慧能證涅槃，未到說成到，是體效能到，所以名為『到』。不見因有能到，不見果有所到，這才是『到義』。 什麼是『彼此岸義』？生死是此岸，涅槃是彼岸。生死不異涅槃，涅槃不異生死。不行二法，是『彼此岸義』。所以須菩提（Subhūti）問佛說：『世尊，菩薩摩訶薩（Bodhisattva-mahāsattva）修般若波羅蜜，當得薩婆若（Sarvajña）嗎？』佛說：『不。』『世尊，不修般若波羅蜜，當得薩婆若嗎？』佛說：『不。』『世尊，修不修當得薩婆若嗎？』佛說：『不。』『世尊，非修非不修當得薩婆若嗎？』佛說：『不。』『世尊，若不爾云何當得薩婆若？』佛說：『菩薩摩訶薩得薩婆若如相。』須菩提又問：『世尊，菩薩不以二法不以不二法，云何當得一切種智？』佛說：『無所得即是得，以是得得無所得。』

【English Translation】 English version Substance. Crossing over is discerning application. The other shore is illuminating the principle. Within this, there are two meanings: first, the Dharma explanation; second, the metaphorical explanation. 'Great' is the Dharma explanation, 'the other shore' is the metaphorical explanation, using the other shore as a metaphor for Nirvana (Nirvana). What is the meaning of 'great'? Emptiness (Śūnyatā) is the meaning of 'great'. The eighteen emptinesses of Nirvana say: What is called 'great emptiness' refers to the emptiness of Prajñāpāramitā (Prajñāpāramitā). This sutra says that because form (Rūpa) is great, Prajñā is great, not relying on small emptiness, it is called great emptiness. If 'great' is fixed and unchanging, it cannot be called 'great'. To claim greatness without virtue is the meaning of 'great'. What is the meaning of 'wisdom'? To be able to know the true nature of all dharmas is the meaning of 'wisdom'; to be able to illuminate the non-origination of all dharmas is the meaning of 'insight'. If there is illumination and attainment, it is not called wisdom. Without illumination and without attainment, being originally perfect and still, is the meaning of 'wisdom'. What is the meaning of 'crossing over'? Birth and death are this shore, Nirvana is the other shore, and afflictions are the middle stream. Using the first crossing to cross the four streams, for this reason it is called 'crossing over'. If 'crossing over' is fixed and unchanging, it cannot be called 'crossing over'. Without going and without coming, this is the meaning of 'crossing over'. Furthermore, it is said 'arriving', using the wisdom of non-origination to realize Nirvana, saying 'arriving' when not yet arrived, it is the substance that is able to arrive, therefore it is called 'arriving'. Not seeing the cause as having the ability to arrive, not seeing the result as having something to arrive at, this is the meaning of 'arriving'. What is the meaning of 'this shore and the other shore'? Birth and death are this shore, Nirvana is the other shore. Birth and death are not different from Nirvana, Nirvana is not different from birth and death. Not practicing the two dharmas is the meaning of 'this shore and the other shore'. Therefore, Subhūti (Subhūti) asked the Buddha, 'World Honored One, when a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) practices Prajñāpāramitā, will they attain Sarvajña (Sarvajña)?' The Buddha said, 'No.' 'World Honored One, if they do not practice Prajñāpāramitā, will they attain Sarvajña?' The Buddha said, 'No.' 'World Honored One, will they attain Sarvajña by practicing or not practicing?' The Buddha said, 'No.' 'World Honored One, will they attain Sarvajña by neither practicing nor not practicing?' The Buddha said, 'No.' 'World Honored One, if that is not the case, how will they attain Sarvajña?' The Buddha said, 'A Bodhisattva-mahāsattva attains Sarvajña like an image.' Subhūti then asked, 'World Honored One, if a Bodhisattva does not use two dharmas or non-two dharmas, how will they attain all-knowing wisdom?' The Buddha said, 'Non-attainment is attainment, using this attainment to attain non-attainment.'

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佛言。色即薩婆若。乃至一切種智即薩婆若。色如相乃至一切種智如相。皆是一相無二無別。以是義故。名般若波羅蜜。若能離著取緣忘懷求理。如響受聲如幻聽法。斯真可謂般若波羅蜜矣。止誦初章更無異識。義乖傳燈心非受水。豈能宣金口于慧殿。散甘露于香城。潤良田之種子。發菩提之萌芽。譬㘭堂之水隨百川而入巨海。猶蟭蟟之目因千日而窺大明。豈知其涯岸之所止泊。寧見照燭之所近遠。憑藉大眾宿植德。本仰承如來慈善根力。儻有疑難冀能酬答。余有問答一十二卷。訪本未獲。故其文盡闕。

主上垂為開講日參承(並敕答)

臣綱言。伏承輿駕臨同泰寺。開金字波若波羅蜜經題。照迷生之慧日。導出世之長源。百華同陰萬流歸海。幽顯讚揚率土含潤。臣身礙已來望舒盈闕。甘露普被人天俱萃。波若魔事獨在微躬。馳系法輪私深克責。不任下情。謹奉啟奉承。謹啟。

省啟具之。為汝講金字般若波羅蜜經。發題始竟四眾云合華夷畢集。連雨累日深慮廢事。景物開明幽顯同慶。實相之中本無去來。身雖不到心靡不在。善自調養慎勿牽勞。尚有兩旬日數猶賒。今雖不同後會未晚也。吾始還臺不復多敕。越敕。

廣弘明集卷第十九 大正藏第 52 冊 No. 2103 廣弘明集

【現代漢語翻譯】 現代漢語譯本 佛說：『色』（一切有形之物）即是薩婆若（Sarvajna，一切智），乃至一切種智（Sarvakarajnata，一切種類之智慧）即是薩婆若。『色』的如實之相乃至一切種智的如實之相，都是同一實相，沒有差異和區別。因為這個緣故，稱之為般若波羅蜜（Prajnaparamita，智慧到彼岸）。如果能夠遠離執著，隨順因緣，忘卻心懷，尋求真理，如同迴響應和聲音，如同幻象中聽聞佛法，這才是真正的般若波羅蜜啊。停止誦讀最初的章節，更沒有其他的理解，意義違背了傳燈的宗旨，心境並非如水接受灌溉。怎麼能夠在慧殿宣講佛的金口玉言，在香城散佈甘露，滋潤善良的田地，萌發菩提的幼芽呢？譬如小水塘的水隨著百川流入大海，如同小蟲的眼睛經過長久的時間才能窺見光明。哪裡知道它的邊際在哪裡停止，哪裡能看見照耀的光芒所及的遠近呢？憑藉大眾過去所種的功德，仰仗如來的慈悲和力量，或許能解答疑問。我還有問答十二卷，尋找原本沒有找到，所以文字全部缺失。

皇上親自開始講經，我每日都參與聽講（並附有皇帝的回覆）

臣綱稟告：我聽說皇上駕臨同泰寺，開啟用金字書寫的《般若波羅蜜經》的經題，照亮迷惑眾生的智慧之日，引導出生世間的長遠源泉。百花一同沐浴在陽光下，萬流都歸向大海。顯現的和隱藏的都讚揚，整個國土都得到滋潤。我因為身體的原因，已經很久沒有見到滿月了。甘露普遍施予，人和天人都聚集在一起。只有我這個微小的身體，被般若的魔事所困擾。我深感慚愧，責備自己沒有盡到責任。不勝下情，謹呈上奏啟，恭敬地稟告。謹啟。

已經詳細閱讀了你的奏啟。朕為你宣講用金字書寫的《般若波羅蜜經》，剛剛開始講解經題，四眾弟子云集，華夏和夷狄都聚集在一起。連日下雨，朕深感憂慮會耽誤法事。現在景色開朗，顯現的和隱藏的都一同慶賀。在實相之中，本來就沒有來去。朕雖然沒有親身前往，但心卻無時無刻不在。好好調養身體，不要過於勞累。還有二十天的時間，日子還長。現在雖然不能相見，以後還有機會。朕現在要回宮了，不再多寫。特此下旨。

《廣弘明集》第十九卷

【English Translation】 English version The Buddha said: 'Form' (all that has shape) is Sarvajna (all-knowing), and even all kinds of wisdom (Sarvakarajnata, wisdom of all kinds) is Sarvajna. The true aspect of 'form' and even the true aspect of all kinds of wisdom are the same reality, without difference or distinction. For this reason, it is called Prajnaparamita (perfection of wisdom). If one can be free from attachment, follow the conditions, forget the mind, and seek the truth, like an echo responding to a sound, like hearing the Dharma in an illusion, this is truly Prajnaparamita. Stopping at reciting the initial chapters, with no further understanding, the meaning goes against the purpose of transmitting the lamp, and the mind is not like water receiving irrigation. How can one proclaim the Buddha's golden words in the Wisdom Hall, scatter nectar in the Fragrant City, nourish the seeds of good fields, and sprout the shoots of Bodhi? It is like the water of a small pond flowing into the great sea along with hundreds of rivers, like the eye of a small insect being able to see the great light after a long time. How can one know where its shore stops, and how can one see how far the light shines? Relying on the merits planted by the masses in the past, and relying on the Buddha's compassion and strength, perhaps one can answer questions. I also have twelve volumes of questions and answers, but I have not found the original, so the text is all missing.

The Emperor personally began to lecture on the scriptures, and I participated in listening to the lectures every day (with the Emperor's reply attached)

Your subject Gang reports: I heard that the Emperor visited Tongtai Temple and opened the title of the Golden Script Prajnaparamita Sutra, illuminating the wisdom of confused beings, and guiding the long-term source of leaving the world. Hundreds of flowers bathe in the sun together, and all streams return to the sea. The manifest and the hidden all praise, and the entire country is nourished. Because of my physical condition, I have not seen the full moon for a long time. Nectar is universally given, and people and gods gather together. Only my small body is troubled by the demonic affairs of Prajna. I am deeply ashamed and blame myself for not fulfilling my responsibilities. I cannot bear my feelings, and I respectfully present this memorial, respectfully reporting. Respectfully reported.

I have read your memorial in detail. I am lecturing on the Golden Script Prajnaparamita Sutra for you. Just as I began to explain the title of the sutra, the fourfold assembly gathered, and the Chinese and barbarians all gathered together. It has been raining for days, and I am deeply worried that it will delay the Dharma affairs. Now the scenery is clear, and the manifest and the hidden all celebrate together. In reality, there is no coming or going. Although I have not gone in person, my heart is always there. Take good care of your body and do not overwork yourself. There are still twenty days left, and the days are long. Although we cannot meet now, there will be opportunities in the future. I am now returning to the palace and will not write more. This is my decree.

Guang Hongming Ji, Volume 19

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廣弘明集卷第二十

大唐西明寺沙門釋道宣撰

法義篇第四之三上大法頌(並表答)　梁皇太子綱上太子玄圃講頌(並啟答)　梁晉安王綱涅槃經疏序　梁武帝法寶聯璧序　梁湘東王繹成實論序　梁簡文帝內典碑銘集林序　梁元帝禪林妙記集序(二首)　唐釋玄則奉詔撰法苑珠林序　司元大夫李儼撰

上大法頌表

皇太子綱

臣綱言。臣聞至理隆而德音闡。成功臻而頌聲作。在乎奚斯。考甫神雀嘉樹或止事盛乎區中。慶昭乎一物。猶且手舞足蹈傳式方來。況乃道出百非義高三代。而可閣筆韜辭詠歌不作者也。伏惟陛下。天上天下。妙覺之理獨圓。三千大千。無緣之慈普被。慧舟匪隔法力無垠。躬紆尊極降宣至理。澤雨無偏心田受潤。是以九圍共溺並識歸涯。萬國均夢一日俱曉。佛法之勝事。國家之至美。稽之上古未有斯盛。雅頌之作不可闕也。謹上大法頌一首。曹丕從征之賦。劉擔游侍之談。曾無連類伏兼悚恧。不勝喜悅之誠。謹遣扶詔鐘超寶。奉表獻頌以聞。臣綱云云。

皇帝問太子省表並見所制大法頌辭義兼美覽以欣然。

大法頌(並序)

皇太子臣綱上

皇帝。以湛然法身不捨本誓。神力示現降應茲土。龍顏日角參漏重瞳。衡表連珠文為玉斗

【現代漢語翻譯】 廣弘明集卷第二十

大唐西明寺沙門釋道宣撰

法義篇第四之三上大法頌(並表答) 梁皇太子綱上太子玄圃講頌(並啟答) 梁晉安王綱涅槃經疏序 梁武帝法寶聯璧序 梁湘東王繹成實論序 梁簡文帝內典碑銘集林序 梁元帝禪林妙記集序(二首) 唐釋玄則奉詔撰法苑珠林序 司元大夫李儼撰

上大法頌表

皇太子綱

臣綱言。臣聞至理隆而德音闡。成功臻而頌聲作。在乎奚斯。考甫神雀嘉樹或止事盛乎區中。慶昭乎一物。猶且手舞足蹈傳式方來。況乃道出百非義高三代。而可閣筆韜辭詠歌不作者也。伏惟陛下。天上天下。妙覺之理獨圓。三千大千。無緣之慈普被。慧舟匪隔法力無垠。躬紆尊極降宣至理。澤雨無偏心田受潤。是以九圍共溺並識歸涯。萬國均夢一日俱曉。佛法之勝事。國家之至美。稽之上古未有斯盛。雅頌之作不可闕也。謹上大法頌一首。曹丕從征之賦。劉擔游侍之談。曾無連類伏兼悚恧。不勝喜悅之誠。謹遣扶詔鐘超寶。奉表獻頌以聞。臣綱云云。

皇帝問太子省表並見所制大法頌辭義兼美覽以欣然。

大法頌(並序)

皇太子臣綱上

皇帝。以湛然法身不捨本誓。神力示現降應茲土。龍顏日角參漏重瞳。衡表連珠文為玉斗

【English Translation】 Guang Hongming Ji, Volume 20

Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 4.3 of the Dharma Meaning Section: Presenting the Great Dharma Ode (with Memorial and Reply); Liang Crown Prince Gang Presenting the Lecture Ode at the Crown Prince's Xuanpu; Liang Prince of Jin'an Gang's Preface to the Commentary on the Nirvana Sutra; Liang Emperor Wu's Preface to the 'Jade Wall of Dharma Treasures'; Liang Prince of Xiangdong Yi's Preface to the Treatise on the Establishment of Truth; Liang Emperor Jianwen's Preface to the Collection of Inscriptions on Buddhist Scriptures; Liang Emperor Yuan's Preface to the Collection of Wonderful Records of the Chan Forest (two pieces); Tang Monk Xuanze Composing the Preface to the 'Pearl Forest of the Dharma Garden' by Imperial Order; Composed by Si Yuan Daifu Li Yan

Memorial Presenting the Great Dharma Ode

Crown Prince Gang

Your subject, Gang, reports: I have heard that when the ultimate truth flourishes, virtuous sounds are proclaimed; when success is achieved, odes of praise are composed. In the case of Xi Si and Kao Fu, the auspicious magpie and the fine tree were merely events flourishing within a limited area, and the celebration was only for a single object. Yet, they danced with their hands and feet, transmitting the model for future generations. How much more so when the Dao (path, principle) surpasses all heterodoxies and the righteousness exceeds the Three Dynasties, should one not lay down the brush and conceal words, but compose songs and odes! I humbly observe that Your Majesty, above heaven and below, uniquely embodies the perfect enlightenment of the wondrous awakening, and universally bestows boundless compassion upon the three thousand great thousands (worlds). The wisdom boat is not obstructed, and the power of the Dharma is limitless. You personally condescend from your supreme position to proclaim the ultimate truth. The rain of grace falls impartially, and the fields of the mind are nourished. Therefore, the nine regions (of the world) drowning together recognize the shore to return to, and the myriad nations dreaming equally awaken on the same day. The excellence of the Buddha-dharma and the supreme beauty of the nation—examining the ancient past, there has never been such prosperity. The composition of elegant odes cannot be lacking. I respectfully present a Great Dharma Ode. The 'Ode from Following the Campaign' by Cao Pi and the 'Discourse on Attending the Emperor' by Liu Dan are incomparable, and I am filled with trepidation and joy. I cannot express the sincerity of my delight. I respectfully dispatch Fu Zhao Zhong Chao Bao to present this memorial and offer the ode for your consideration. Your subject, Gang, etc.

The Emperor asked the Crown Prince, examined the memorial, and, upon seeing the Great Dharma Ode composed, found the words and meaning both beautiful and was pleased upon reading it.

Great Dharma Ode (with Preface)

Presented by Your subject, Crown Prince Gang

The Emperor, with a pure Dharma body, does not abandon his original vow. Through divine power, he manifests and descends to this land. His dragon countenance has a sun-like horn and double pupils. The balance of his appearance is like linked pearls, and his writing forms a jade dipper.

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。自納麓開基。天地之德已布。封唐啟跡。日月之照先明。百揆之序方舜。九河之導均禹。尚弘事殷之體。且屈在田之則。自五昴朝飛告赤文之瑞。其雨七日受綠色之符。神器有歸鼎運斯集。焦門厭棄德之君。鮪水發白旄之陣。然後受皇天之眷命。當四海之樂推。豈假祀蚩尤于沛庭。托河冰于王霸。於時鳳鳳(芃音)裂序蒼蒼舛度。乃選五石以補之。坤軸傾斜積冰發坼。乃緯九藪而正之。陰兔兩重陽烏三足。乃定王業以暉之。攝提乖方孟陬失紀。乃置清檯而辨之。維冠冕於己頹。綴珩珮于既毀。自憑玉幾握天鏡。履璇璣而端拱。居巖廊而淵默。於今三十有二載也。是以天德一于上。地數二于下。復朗參辰。不易日月。兩曜如合璧。五精如連珠。禋宗類昊虔丘禮澤。敬行五祀功被百神。川岳呈祥風煙效祉。青雲千呂黃氣出翼。聽瑜山之威鳳。制大夏之貞筠。陽管葉春雌鐘應律。上林之課匪疏。相府之占無謬。奏六英于若水。張咸池于洞庭。秉翟動和天之樂。建華宣易俗之奏。協律有沨沨之序。典樂致雍雍之節。詩書乃。陳緗縹斯備。蒲輪受伏生之誦。科斗薦魯宅之文。蒸栗殺青。玉牒石記。填委廣內。暉煥騏驎。置臺命秩。法河依岳。建職樹司。圖云祥火高山容與亦黻逶迤。色麗文翚章妍織鳥。諫鼓高懸芻言不棄。肺石

【現代漢語翻譯】 現代漢語譯本： 自從納麓開創基業，天地的恩德已經廣佈。傚法唐堯開啟的先例，如同日月的光輝率先照亮四方。百官的職守井然有序，如同舜帝時代一樣。疏導九州的河道，如同大禹一樣公平。仍然發揚殷朝尊賢尚功的傳統，並且遵循在田間勞作的原則。自從五昴星朝飛而來，預示著赤色文字的祥瑞，經過七天的降雨，獲得了綠色的符瑞。神聖的器物有了歸屬，王室的命運因此彙集。焦門厭惡沒有德行的君主，鮪水興起了以白旄為標誌的軍隊。然後承受皇天的眷顧和任命，當四海百姓都樂於推戴。哪裡需要像漢高祖那樣在沛縣祭祀蚩尤，或者像王莽那樣憑藉黃河結冰來顯示自己的王霸之氣呢？ 當時鳳鳥的鳴叫雜亂無章，天象蒼茫錯亂。於是選擇五色石來修補蒼天。地軸傾斜，冰層崩裂。於是測量九州的土地來匡正它。陰兔出現兩個重影，陽烏出現三隻腳，於是確定王業來使它光輝。攝提星執行失常，孟春正月時令錯亂，於是設定清檯來辨別天象。挽救已經頹廢的冠冕，修補已經毀壞的珩珮。親自手扶玉幾，手握天鏡，遵循璇璣的執行規律而端正恭敬，身居巖廊而深沉寡言。到現在已經三十二年了。因此天道統一于上，地數包含于下。星辰恢復明亮，日月執行不變。日月如同合璧，五星如同連珠。祭祀宗廟如同祭祀昊天，虔誠地在山丘上祭祀，以禮對待山川。恭敬地舉行五種祭祀，功德施及所有的神靈。山川呈現祥瑞，風雲顯示福祉。青雲升騰千呂之高，黃氣如鳥翼般展開。聆聽瑜山威鳳的鳴叫，製作大夏的正樂。陽管的音律與春天相應，雌鐘的音律與樂律相合。上林的田獵沒有荒廢，相府的占卜沒有錯誤。在若水演奏六英之樂，在洞庭湖演奏咸池之樂。手持翟羽跳起和諧的樂舞來取悅上天，建立華麗的宮殿來改變民俗的教化。協調音律有沨沨的和聲，典樂呈現雍雍的莊重。詩書陳列出來，緗縹的卷軸齊備。用蒲輪車迎接伏生的誦讀，科斗文書推薦魯宅的文獻。蒸栗用來書寫，玉牒和石記堆積如山，充滿宮廷，麒麟的光輝照耀四方。設定高臺，任命官職，傚法黃河和山嶽。建立職位，設定官署。云的圖案，火的祥瑞，高山的容貌，以及黻的圖案，色彩絢麗，文采如錦雞，花紋如織鳥。懸掛諫鼓，不拋棄百姓的意見。肺石 English version: Since Nalu (name of a place) established the foundation, the virtue of heaven and earth has spread. Following the example of Emperor Yao of Tang (ancient emperor of China), like the sun and moon shining brightly in all directions. The duties of all officials are in order, just like in the era of Emperor Shun (another ancient emperor of China). Dredging the rivers of the nine provinces, as fair as Yu the Great (a legendary ruler in ancient China). Still promoting the tradition of respecting the worthy and valuing merit of the Yin Dynasty (ancient Chinese dynasty), and following the principle of working in the fields. Since the five Pleiades (a star cluster) flew in the morning, foretelling the auspiciousness of red writing, after seven days of rain, a green talisman was obtained. The sacred artifacts have a destination, and the fate of the royal family gathers here. Jiao Men (name of a place) detests rulers without virtue, and the Wei River (name of a river) raised an army marked by white banners. Then receiving the favor and appointment of the supreme heaven, when the people of the four seas are happy to support. Why is it necessary to sacrifice to Chi You (a mythical tribal leader) in Pei County (a place name) like Emperor Gaozu of Han (founder of the Han dynasty), or to rely on the freezing of the Yellow River to show one's dominance like Wang Mang (an emperor of the Han dynasty)? At that time, the calls of the phoenix were chaotic, and the celestial phenomena were vast and disordered. Therefore, five-colored stones were chosen to repair the sky. The earth's axis was tilted, and the ice layers collapsed. Therefore, the land of the nine provinces was measured to rectify it. The yin rabbit appeared with two shadows, and the yang crow appeared with three legs, so the royal cause was determined to make it shine. The movement of the Sheti star was abnormal, and the season of the first month of Mengchun was disordered, so a Qingtai (astronomical observatory) was set up to distinguish the celestial phenomena. Rescuing the already decadent crown, repairing the already damaged hengpei (ornaments worn on belts). Personally holding the jade table and the heavenly mirror, following the operation of the armillary sphere with uprightness and reverence, residing in the Yanal (corridors of the palace) with depth and silence. It has been thirty-two years now. Therefore, the way of heaven is unified above, and the numbers of the earth are contained below. The stars have returned to brightness, and the sun and moon operate unchanged. The sun and moon are like a conjunction, and the five planets are like a string of pearls. Sacrificing to the ancestral temple is like sacrificing to Haotian (the supreme god), piously sacrificing on the hills, and treating the mountains and rivers with courtesy. Reverently performing the five sacrifices, and the merits are applied to all the gods. The mountains and rivers present auspiciousness, and the wind and clouds show blessings. Green clouds rise to a height of a thousand lü (unit of measurement), and yellow air spreads like bird wings. Listening to the call of the majestic phoenix of Yu Mountain (name of a mountain), and creating the Zheng music of Da Xia (name of a dynasty). The tone of the yang pipe corresponds to spring, and the tone of the female bell corresponds to the musical scale. The hunting of Shanglin (imperial hunting park) has not been abandoned, and the divination of the Xiangfu (prime minister's office) has no errors. Playing the music of Liu Ying in Ruoshui (name of a river), and playing the music of Xianchi in Dongting Lake (name of a lake). Holding the zhai feathers and dancing harmonious dances to please heaven, and building magnificent palaces to change the customs and education of the people. Coordinating the musical tones has the harmonious sound of fengfeng, and the ceremonial music presents the solemnity of yongyong. Poetry and books are displayed, and the xiangpiao (silk ribbons used to bind books) scrolls are complete. Using a pu lun (vehicle with reed wheels) to welcome the recitation of Fu Sheng (a scholar), and the tadpole script recommends the documents of Lu Zhai (a scholar). Steamed chestnuts are used for writing, and jade slips and stone records are piled up like mountains, filling the palace, and the light of the qilin (mythical creature) shines in all directions. Setting up high platforms, appointing officials, and emulating the Yellow River and mountains. Establishing positions and setting up offices. The patterns of clouds, the auspiciousness of fire, the appearance of high mountains, and the patterns of fu, the colors are gorgeous, the patterns are like golden pheasants, and the patterns are like weaver birds. Hanging the admonishment drum, and not abandoning the opinions of the people. The lung stone

【English Translation】 English version: Since Nalu (name of a place) established the foundation, the virtue of heaven and earth has spread. Following the example of Emperor Yao of Tang (ancient emperor of China), like the sun and moon shining brightly in all directions. The duties of all officials are in order, just like in the era of Emperor Shun (another ancient emperor of China). Dredging the rivers of the nine provinces, as fair as Yu the Great (a legendary ruler in ancient China). Still promoting the tradition of respecting the worthy and valuing merit of the Yin Dynasty (ancient Chinese dynasty), and following the principle of working in the fields. Since the five Pleiades (a star cluster) flew in the morning, foretelling the auspiciousness of red writing, after seven days of rain, a green talisman was obtained. The sacred artifacts have a destination, and the fate of the royal family gathers here. Jiao Men (name of a place) detests rulers without virtue, and the Wei River (name of a river) raised an army marked by white banners. Then receiving the favor and appointment of the supreme heaven, when the people of the four seas are happy to support. Why is it necessary to sacrifice to Chi You (a mythical tribal leader) in Pei County (a place name) like Emperor Gaozu of Han (founder of the Han dynasty), or to rely on the freezing of the Yellow River to show one's dominance like Wang Mang (an emperor of the Han dynasty)? At that time, the calls of the phoenix were chaotic, and the celestial phenomena were vast and disordered. Therefore, five-colored stones were chosen to repair the sky. The earth's axis was tilted, and the ice layers collapsed. Therefore, the land of the nine provinces was measured to rectify it. The yin rabbit appeared with two shadows, and the yang crow appeared with three legs, so the royal cause was determined to make it shine. The movement of the Sheti star was abnormal, and the season of the first month of Mengchun was disordered, so a Qingtai (astronomical observatory) was set up to distinguish the celestial phenomena. Rescuing the already decadent crown, repairing the already damaged hengpei (ornaments worn on belts). Personally holding the jade table and the heavenly mirror, following the operation of the armillary sphere with uprightness and reverence, residing in the Yanal (corridors of the palace) with depth and silence. It has been thirty-two years now. Therefore, the way of heaven is unified above, and the numbers of the earth are contained below. The stars have returned to brightness, and the sun and moon operate unchanged. The sun and moon are like a conjunction, and the five planets are like a string of pearls. Sacrificing to the ancestral temple is like sacrificing to Haotian (the supreme god), piously sacrificing on the hills, and treating the mountains and rivers with courtesy. Reverently performing the five sacrifices, and the merits are applied to all the gods. The mountains and rivers present auspiciousness, and the wind and clouds show blessings. Green clouds rise to a height of a thousand lü (unit of measurement), and yellow air spreads like bird wings. Listening to the call of the majestic phoenix of Yu Mountain (name of a mountain), and creating the Zheng music of Da Xia (name of a dynasty). The tone of the yang pipe corresponds to spring, and the tone of the female bell corresponds to the musical scale. The hunting of Shanglin (imperial hunting park) has not been abandoned, and the divination of the Xiangfu (prime minister's office) has no errors. Playing the music of Liu Ying in Ruoshui (name of a river), and playing the music of Xianchi in Dongting Lake (name of a lake). Holding the zhai feathers and dancing harmonious dances to please heaven, and building magnificent palaces to change the customs and education of the people. Coordinating the musical tones has the harmonious sound of fengfeng, and the ceremonial music presents the solemnity of yongyong. Poetry and books are displayed, and the xiangpiao (silk ribbons used to bind books) scrolls are complete. Using a pu lun (vehicle with reed wheels) to welcome the recitation of Fu Sheng (a scholar), and the tadpole script recommends the documents of Lu Zhai (a scholar). Steamed chestnuts are used for writing, and jade slips and stone records are piled up like mountains, filling the palace, and the light of the qilin (mythical creature) shines in all directions. Setting up high platforms, appointing officials, and emulating the Yellow River and mountains. Establishing positions and setting up offices. The patterns of clouds, the auspiciousness of fire, the appearance of high mountains, and the patterns of fu, the colors are gorgeous, the patterns are like golden pheasants, and the patterns are like weaver birds. Hanging the admonishment drum, and not abandoning the opinions of the people. The lung stone

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通怨書謗橋板。草名指佞便辟去朝。獸稱觸罪奸回放黜。是以龍翔鳳集河溓海夷。露下若飴泉浮如醴。桂薪不斧而丹甑自熟。玉皋詎牽而銀甕斯滿。河光似冪樹辨成車。氛氳四照暉麗五色。神明磥硌徴祥布濩。金鱗鐵面貢碧砮之琛。航海梯山奉白環之使。戴日戴斗靡不來王。太平太蒙無思不服。方叔邵虎之臣。均鼙應鼓之將。秉龍虎之秘韜。握朱玄之異略。受唇于廟堂之上。揚威于關塞之下。出玉門而直指。度金城而奏策。蕩雜種之殘妖。匡中原之塗炭。北臨地脈西出天渠。昆夷罷患夙沙自服。獲犬戎之鹿懸密須之鼓。槁街有受纓之虜。渃水觀受降之酋。四表無塵六合共貫。皇德隆矣。太平之風浹乎無外矣。天子內韜無生之至慧。外應體干之弘跡。將欲改權教示實道。遣方便之說。導化城之迷。乃端扆宸居吁而言曰。若夫眇夢華胥。怡然姑射。服齋宮于玄扈。想至治于汾陽。輕九鼎于褰裳。視萬乘如脫屣。斯蓋示至公之要道。未臻於出世也。至於藏金玉于川岫棄琴瑟乎大壑。卑躬菲食茨堂土階。彤車非巧鹿裘靡飾。斯蓋示物以儉。亦未階于出世也。解網放禽穿泉掩胔。起泣辜之澤。行扇喝之。慈。推溝之念有如不足。納隍之心無忘宿寤。蓋所以示物以為仁。亦未階乎出世也。紫府青丘钘山漳水。敦河上之道文。悅岐伯

之章句。甘泉啟太一之壇。嵩山置奉高之邑。碣石刻羨門之誓。不其作交門之歌。斯蓋止愛久齡事在諸己。篤而為論彌有未弘。雖獲巃嵷之禪。終墮長生之難。徒階三清之樂。不祛八倒之境。豈若然智惠之炬。照生死之闇。出五陰之聚。升六度之舟。浮眾德之海。踐不生之岸。於是莊嚴國界建立道場。廣行利益開闡佛事。驅彼眾生同躋仁壽。引茲具縛俱入大乘。九有傾心十方草靡。如憑津濟咸賴歸依。曄乎若朝日之開眾華霈。乎若農夫之遇膏雨。功德之翼已圓。智惠之門必備。以為般若經者方等大法。峻極靡際深邃不底。籠萬善乎無相。兆九垓而無邊。譬猶枝川派別入大海而同味。眾芳雜彩到須彌而一色。空空不著如如俱會。不合不散無去無來。種覺可生允茲佛母。群典弗逮是號經王。乃欲振一音雨法雨示五眼引重昏。昭陽紀歲玄枵次星。夾鐘應乎仲春。甲申在乎吉日。將幸同泰大轉法輪。茲寺者我皇之所建立。改大理之署。成伽藍之所。化鐵繩為金沼。變鐵網為香城。照神光于熱沙。起清涼于炎火。千櫨巀㜸百栱穹隆。紅壁玄梁華榱玉砌。三階齊列四注周流。上玉翼而捫天。飛銀楹而蔽景。虹拖蜿垂承甍繞𣠚。蓮抽井倒冒字臨窗。彤彤寶塔。既等法華之座。峨峨長表。更同意樂之國。下鑿白銀之塹。傍暉金薄之磚。

【現代漢語翻譯】 現代漢語譯本 之章句：指那些（道教）文章的段落和句子。 甘泉啟太一之壇：在甘泉這個地方，開啟了祭祀太一神的祭壇。（太一神：道教尊奉的神祇） 嵩山置奉高之邑：在嵩山設定了奉高縣。（奉高：縣名） 碣石刻羨門之誓：在碣石山刻下了羨門（傳說中的仙人）的誓言。 不其作交門之歌：在不其山創作了交門之歌。 斯蓋止愛久齡事在諸己：這些做法大概只是爲了追求長壽，並且認為長壽的事情掌握在自己手中。 篤而為論彌有未弘：即使深入研究並形成理論，也仍然有很多地方沒有得到充分闡述。 雖獲巃嵷之禪：即使獲得了高深的禪定（巃嵷：深奧的樣子）。 終墮長生之難：最終還是會陷入追求長生的困境。 徒階三清之樂：只能達到三清境界的快樂。（三清：道教所尊奉的三位天神） 不祛八倒之境：卻無法去除八顛倒的境界。（八倒：佛教術語，指凡夫對事物認識的八種顛倒） 豈若然智惠之炬：哪裡比得上用智慧的火炬。 照生死之闇：照亮生死輪迴的黑暗。 出五陰之聚：脫離五陰的聚合。（五陰：佛教術語，指色、受、想、行、識五種構成人身的要素） 升六度之舟：登上六度的船隻。（六度：佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧六種菩薩的修行方法） 浮眾德之海：漂浮在眾多功德的海洋中。 踐不生之岸：到達不生不滅的彼岸。 於是莊嚴國界建立道場：因此，莊嚴國土，建立道場。 廣行利益開闡佛事：廣泛地利益眾生，弘揚佛法。 驅彼眾生同躋仁壽：引導那些眾生一同達到仁愛和長壽的境界。 引茲具縛俱入大乘：引導這些被煩惱束縛的眾生一同進入大乘佛法。（大乘：佛教宗派之一） 九有傾心十方草靡：九有之內的眾生都傾心向往，十方世界的草木都隨風倒伏。（九有：佛教術語，指有情眾生所住的九種境界） 如憑津濟咸賴歸依：就像依靠渡口的救濟，都依賴於佛法的歸依。 曄乎若朝日之開眾華：光輝燦爛，就像早晨的太陽照耀開放各種花朵。 霈乎若農夫之遇膏雨：盛大廣佈，就像農夫遇到了及時雨。 功德之翼已圓：功德的羽翼已經豐滿。 智惠之門必備：智慧的大門必須具備。 以為般若經者方等大法：認為《般若經》是方等大法。（般若經：大乘佛教經典，宣揚般若智慧；方等：佛教術語，指廣大的、平等的教法） 峻極靡際深邃不底：高峻到了極點，沒有邊際；深邃到了極點，沒有底。 籠萬善乎無相：包容萬善於無相之中。 兆九垓而無邊：涵蓋九垓（極大的數量單位）而沒有邊際。 譬猶枝川派別入大海而同味：譬如各個支流匯入大海，味道都變得一樣。 眾芳雜彩到須彌而一色：各種芬芳和色彩到達須彌山（佛教中的聖山），都變成一種顏色。 空空不著如如俱會：空性之中不執著，真如之理全部匯聚。（空空：佛教術語，指空性；如如：佛教術語，指真如） 不合不散無去無來：不聚合也不消散，沒有來也沒有去。 種覺可生允茲佛母：覺悟的種子可以生長，確實是佛的母親。（佛母：般若智慧的別稱） 群典弗逮是號經王：各種經典都無法企及，因此被稱為經中之王。 乃欲振一音雨法雨示五眼引重昏：於是想要發出一個聲音，降下法雨，示現五眼，引導沉重的昏昧。（五眼：佛教術語，指肉眼、天眼、慧眼、法眼、佛眼） 昭陽紀歲玄枵次星：在昭陽年，玄枵星次。（昭陽、玄枵：古代曆法中的名稱） 夾鐘應乎仲春：夾鐘這個音律對應著仲春時節。（夾鐘：古代音律名稱；仲春：指農曆二月） 甲申在乎吉日：甲申日是吉利的日子。 將幸同泰大轉法輪：將要在同泰寺盛大地轉動法輪。（法輪：佛教術語，比喻佛法如車輪般輾轉不息） 茲寺者我皇之所建立：這座寺廟是當今皇上所建立的。 改大理之署成伽藍之所：把大理寺的官署改建成了寺廟。（伽藍：寺廟的別稱） 化鐵繩為金沼：把鐵繩變成了金色的水池。 變鐵網為香城：把鐵網變成了香氣瀰漫的城市。 照神光于熱沙：在炎熱的沙地上照耀出神奇的光芒。 起清涼于炎火：在燃燒的火焰中升起清涼。 千櫨巀㜸百栱穹隆：成千上萬的斗拱高聳，成百上千的拱梁彎曲。 紅壁玄梁華榱玉砌：紅色的墻壁，黑色的房梁，華麗的椽子，用玉石砌成的臺階。 三階齊列四注周流：三層臺階整齊排列，四面流水環繞。 上玉翼而捫天：高聳的屋檐像玉石的翅膀一樣觸控天空。 飛銀楹而蔽景：飛舞的銀色柱子遮蔽了陽光。 虹拖蜿垂承甍繞𣠚：彩虹般彎曲的屋檐，承托著屋脊，環繞著屋脊。 蓮抽井倒冒字臨窗：蓮花從井中倒立而出，冒出文字臨近窗戶。 彤彤寶塔：紅色的寶塔。 既等法華之座：就像《法華經》中的寶座。（法華經：佛教經典） 峨峨長表：高大的長長的標誌。 更同意樂之國：更像是意樂之國。（意樂之國：佛教中理想的國度） 下鑿白銀之塹：下面開鑿了白銀的護城河。 傍暉金薄之磚：旁邊是閃耀著金色光芒的磚瓦。

【English Translation】 English version Phrases and sentences: Referring to the paragraphs and sentences of those (Taoist) writings. Ganquan initiated the altar of Taiyi: At Ganquan, an altar was established to worship the god Taiyi. (Taiyi: A deity revered in Taoism) Songshan established the town of Fenggao: In Songshan, the town of Fenggao was established. (Fenggao: Name of a town) Jieshi engraved the oath of Xianmen: At Jieshi Mountain, the oath of Xianmen (a legendary immortal) was engraved. Buqi composed the song of Jiaomen: At Buqi Mountain, the song of Jiaomen was composed. These probably only love longevity and believe that the matter of longevity is in their own hands: These practices are probably only for the pursuit of longevity, and they believe that the matter of longevity is in their own hands. Even if deeply studied and theorized, there are still many things that have not been fully elaborated: Even if deeply studied and formed into theories, there are still many aspects that have not been fully explained. Although obtaining the profound meditation: Even if one obtains profound meditation (longsong: profound appearance). Ultimately falling into the difficulty of seeking longevity: One will ultimately fall into the difficulty of seeking immortality. Merely reaching the joy of the Three Purities: One can only reach the joy of the realm of the Three Purities. (Three Purities: The three highest deities revered in Taoism) Without removing the state of the Eight Inversions: Yet one cannot remove the state of the Eight Inversions. (Eight Inversions: Buddhist term, referring to the eight kinds of inverted perceptions of ordinary people) How can it compare to the torch of wisdom?: How can it compare to using the torch of wisdom? Illuminating the darkness of birth and death: Illuminating the darkness of the cycle of birth and death. Exiting the aggregation of the Five Skandhas: Escaping from the aggregation of the Five Skandhas. (Five Skandhas: Buddhist term, referring to the five elements that constitute the human body: form, feeling, perception, volition, and consciousness) Ascending the boat of the Six Perfections: Ascending the boat of the Six Perfections. (Six Perfections: Buddhist term, referring to the six practices of a Bodhisattva: generosity, morality, patience, diligence, concentration, and wisdom) Floating in the sea of numerous virtues: Floating in the ocean of numerous merits. Treading the shore of non-birth: Reaching the shore of non-birth and non-death. Therefore, adorning the country and establishing the Bodhimanda: Therefore, adorn the country and establish the Bodhimanda. Widely practicing benefits and expounding Buddhist affairs: Widely benefit sentient beings and propagate the Dharma. Driving those sentient beings to jointly reach benevolence and longevity: Guiding those sentient beings to jointly reach the realm of benevolence and longevity. Leading these bound ones to enter the Mahayana together: Leading these sentient beings bound by afflictions to enter the Mahayana Buddhism together. (Mahayana: One of the major schools of Buddhism) The nine realms incline their hearts, and the grasses of the ten directions are prostrate: The sentient beings within the nine realms all incline their hearts, and the plants of the ten directions all fall with the wind. (Nine Realms: Buddhist term, referring to the nine realms where sentient beings reside) Like relying on a ferry for salvation, all depend on refuge: Like relying on the salvation of a ferry, all depend on refuge in the Dharma. Brightly, like the morning sun opening all flowers: Bright and radiant, like the morning sun shining and opening all kinds of flowers. Abundantly, like a farmer meeting timely rain: Abundant and widespread, like a farmer meeting timely rain. The wings of merit are already complete: The wings of merit are already full. The gate of wisdom must be prepared: The gate of wisdom must be prepared. Considering the Prajna Sutra as the Vaipulya Great Dharma: Considering the 'Prajna Sutra' as the Vaipulya Great Dharma. (Prajna Sutra: Mahayana Buddhist scripture, promoting Prajna wisdom; Vaipulya: Buddhist term, referring to vast and equal teachings) Lofty to the extreme without boundary, profound without bottom: Lofty to the extreme, without boundary; profound to the extreme, without bottom. Encompassing all goodness in non-form: Encompassing all goodness within non-form. Covering nine 'hai' without limit: Covering nine 'hai' (extremely large unit of quantity) without limit. It is like branches and streams entering the great sea and having the same taste: It is like various tributaries flowing into the great sea, and their tastes becoming the same. Various fragrances and colors reaching Mount Sumeru and becoming one color: Various fragrances and colors reaching Mount Sumeru (the sacred mountain in Buddhism) and becoming one color. Emptiness without attachment, Suchness all gathers: In emptiness, there is no attachment, and the principle of Suchness all gathers. (Emptiness: Buddhist term, referring to emptiness; Suchness: Buddhist term, referring to true nature) Neither uniting nor dispersing, without going or coming: Neither uniting nor dispersing, without coming or going. The seed of awakening can be born, truly the Mother of Buddha: The seed of awakening can be born, truly the Mother of Buddha. (Mother of Buddha: Another name for Prajna wisdom) The various scriptures cannot reach it, therefore it is called the King of Sutras: The various scriptures cannot reach it, therefore it is called the King of Sutras. Therefore, wanting to vibrate one sound, rain the Dharma rain, show the Five Eyes, and guide the heavy darkness: Therefore, wanting to emit one sound, rain the Dharma rain, manifest the Five Eyes, and guide the heavy darkness. (Five Eyes: Buddhist term, referring to the physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye) In the year of Zhaoyang, the star was in the position of Xuanxiao: In the year of Zhaoyang, the star was in the position of Xuanxiao. (Zhaoyang, Xuanxiao: Names in ancient calendars) Jiazhong corresponds to mid-spring: The musical note Jiazhong corresponds to the season of mid-spring. (Jiazhong: Name of an ancient musical note; Mid-spring: Refers to the second month of the lunar calendar) Jiashen is on an auspicious day: Jiashen day is an auspicious day. Will be fortunate to turn the Dharma wheel greatly at Tongtai Temple: Will be fortunate to greatly turn the Dharma wheel at Tongtai Temple. (Dharma wheel: Buddhist term, a metaphor for the Dharma turning and ceaselessly propagating like a wheel) This temple was established by our Emperor: This temple was established by our current Emperor. Changing the office of Dali Temple into a place of Sangharama: Changing the office of Dali Temple into a Sangharama. (Sangharama: Another name for a temple) Transforming iron ropes into golden ponds: Transforming iron ropes into golden ponds. Changing iron nets into fragrant cities: Changing iron nets into fragrant cities. Shining divine light on hot sand: Shining divine light on hot sand. Raising coolness in burning flames: Raising coolness in burning flames. Thousands of brackets soaring, hundreds of arches towering: Thousands of brackets soaring, hundreds of arches towering. Red walls, black beams, ornate rafters, jade steps: Red walls, black beams, ornate rafters, steps made of jade. Three levels aligned, four streams flowing: Three levels aligned, four streams flowing around. The upper jade wings touch the sky: The towering eaves touch the sky like jade wings. Flying silver pillars obscure the scenery: Flying silver pillars obscure the scenery. Rainbow-like eaves drooping, supporting the ridge and surrounding the roof: Rainbow-like eaves drooping, supporting the ridge and surrounding the roof. Lotuses emerging upside down from the well, characters appearing near the window: Lotuses emerging upside down from the well, characters appearing near the window. Red pagoda: Red pagoda. Like the seat in the Lotus Sutra: Like the seat in the 'Lotus Sutra'. (Lotus Sutra: Buddhist scripture) Lofty and long markers: Lofty and long markers. More like the Land of Joy: More like the Land of Joy. (Land of Joy: An ideal land in Buddhism) Below, a moat of white silver is dug: Below, a moat of white silver is dug. Beside, bricks shining with golden foil: Beside, bricks shining with golden foil.

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高門洞啟。不因銅馬之飾。寶殿霞開。無假鳳凰之瑞。金輪燭日。妙臨淄之地下。層臺累架。邁宛委之空飛。夏宇凝霜溫室含暖。雕樓之內蠖動而響生。洞扉之里鷦歸而氣激。幢號摩尼幡懸金縷。盤徑十丈鈴圍四斛。舒七寶之交枝。流八功之凈水。地芝候月天華逆風。法鼓夜鳴聲中聞法。瓊枝旦動葉里成音。妙德陽之宮。麗未央以閫。故銅欄三丈追嗤井榦。玉樓十二遙恥神仙。譬彼清涼之臺。同符蘭臺之寺。忉利照園之東。帝釋天城之北。故以辛壬癸甲。綿蠻黮䨴。吁哉其不可狀。鏘鏘旰旰瑰譎雜錯。邈乎其不可名。於是璧日揚精景雲麗色。薰風徐動淵露微垂。后距屯威前茅警迾。武皎星連鴻鐘吐響。運天宮之法駕。啟天路之威神。百靈扶持千乘雷動。六虬齊軫七斗垂暉。云罕乘空鉤陳翼駕。超光躡景日被天回。金蓋玉輿豹服鼉鼓。𩦷驪沃若天馬半漢。綠弓黃弩象飾魚文。佽飛。案節。不勞斬蛟之劍。虎賁弢羽。豈假鳴烏之射。湛湛弈弈轔轔弈弈。出乎大通之門。天子降雕輦之貴。行接足之禮。頂拜金山。歸依月面。如聞萬歲之聲。若觀六變之動。於是乃披如來之衣。登師子之座。均百慮之紛總。愍三請之慇勤。啟真慧之深宗。明度彼之弘教。二諦現空有之津。二智苞權實之底。大乘豁其靡礙。道心究其歸涯。因果不

攝不運而行。真俗莫求弗動斯到。不以二法會乎中道。盡佛淵海入佛法藏。極修妒之妙典。研龍宮之秘法。宣娑婆之奧旨。闡眾聖之微言。正水既沾邪難自息。慧日普照毒霜並消。除黑闇於四生。遣無明於三界。巍巍乎若彌樓之在巨海。穆穆乎譬眾星之繞圓月。於時天龍八部側塞空界。積衣成座散華至膝。三千化穢土之質。火宅有離苦之期。惡道蒙休泥犁普息。莘莘學侶濟濟名僧。皆樂說如辨才。智慧如身子。逾乎青目黑齒。高彼廣膝赤髭。咸符瀉瓶之思。並沾染㲲之施。如金復冶似玉更雕。聞所未聞得未曾得。郁搖動色請益無倦。百司具列簪履相趨。豐貂焜煌華綬苒蒻。謂舍衛之集大林之講。無以過也。將令一一佛性逢了因而俱出。一一佛土咸遣二而除三。比夫歌南風尚黃老臨辟雍講孔宅么么安足而語哉。距於三月甲辰。法席圓滿。如來放大光明。現希有事。熊熊吐色珠火非儔。瞳瞳上映丹紫競發。榮河恥其祥潤。汾陰陋其暉影。掩入殿之紫雲。奪鴻門之妙氣。昔法華初唱毫照普臨。般若聿宣通身盡笑。王城之瑞千載更逢。豈非聖主同諸佛身降茲妙相。等諸佛力若符契焉。猶秉淵默之謙虛。弘懔焉之至誡。為而不宰推而勿居。以百姓之心為心非關諸己。荷負無倦攝受四生。皇太子臣綱。視膳東廂親承大法。以為西巡

東狩讚頌以興。柴山望祀詠歌斯作。況頂開而受露。鞠躬而聞道。敢述盛德之形容。以為頌曰。

玉牒悠夐。青史綿長。道沿五勝。風殊百王。商丘命瑱。姬水開潢。河澄待聖。海謐期皇。方天譬地。功歸有梁。垂拱南面。克己巖廊。權輿教義。製造衣裳。九韶革響。六樂改張。儀鳳婉婉。擊石鏘鏘。廣修壁水。洞啟膠庠。輕軺徴聘。旌帛搜揚。蘭臺且富。廣內斯藏。蕓香馥簡。綠字摛章。文功既被。武跡斯彰。題雕臆鏤。舌紫支黃。南街請質。北闕來王。飛旌集翰。勒跡書狼。銀車引附。黑節招荒。文同海截。化普龍鄉。西逾月窟。東漸扶桑。卑宮類禹。解網如湯。衢室納異。明臺引良。善旌弗卷。諫鼓其鏜。萬符集祉。百神啟祥。黑丹吐潤。朱草舒芳。珠懷映象。星含喜光。液池下鵠。高梧集凰。赤熊旦擾。素雉朝翔。觀玉伯友。訪道西王。游經建木。巡指盛唐。終非運出。豈曰津樑。我有無礙。共向圓常。玉鑾徐動。金輪曉莊。紫虬翼[(卓-日+田)*犬]。綠驥騰驤。虎文駐䟆。龍驂啟行。闌干玉馬。照曜天狼。玄旄映日。翠鳳暿陽。前飛格澤。后擁陸梁。風移霆掃。參差焜煌。峨峨寶座。鬱鬱名香。法徒學侶。塵沙堵墻。慈雲吐澤。法雨垂涼。三密不限。四辨難量。猶茲海寶。譬彼山王。慧流總被

。藥木開芒。佛日出世。同遣惑霜。帝釋歌詠。幽祇讚揚。空華競下。天琴自張。山含影色。地入豪光。非煙繞氣。陸藕開房。澤普三界。恩均八方。巍巍堂堂。為舟為航。伊臣稽首。萬壽無強。

上皇太子玄圃講頌啟

西中郎將晉安王綱

綱啟竊以。舜韶始唱靈儀自舞。陳律裁暄風心競萼。輕禽短葉尚識音光。沐善歡心寧忘撫抃。伏惟殿下。體高玄跡養道春禁。牢籠文圃漁獵義河。注意龍宮研心寶印。云聚生什之才。並命應王之匹。探微析理怡然不倦。朱華景月詎此忘罷屬。素藏晚節玄英初氣。霜竹浮陰風梧散葉。從容雅論實會神衷。綱輕生多幸屬此休世。緣跗奉渥得備磐蕃。而黏蠅未拔迷象不羈。寶沒醉衣珠沉勇額。得聞勝善寧忘歌詠。謹上玄圃園講頌一首。文慚綺發思闕雕英。徒懷舞蹈之心。終愧清風之藻。冒昧呈聞。追深𧹞汗。謹啟。

皇太子令答

得書並所制講頌。首尾可觀。殊成佳作。辭典文艷。既溫且雅。豈直斐然有意。可謂卓爾不群。覽以迴環。良同愈疾。至於雙因八辯彌有法席之致。銀草金云殊得物色之美。吾在原之意甚用欣懌。遲面乃悉此不盡言。統答。

玄圃園講頌(並序)

西中郎將晉安王上

竊以。寶山峻極駘足未窺。慧海遙波輕舟詎

泛。故以探沙亂妙類杵迷形。百代同昏千年誰啟。

皇上托應金輪均符玉鏡。低矜苦習續照慈燈。鶴樹還春龍泉更曉。玄水躍祥丹陵瀉電。功韜火化意覆云名。智慧之光猶初日照。忍辱之力如明月珠。天成地平遐肅邇睦。澤漏無底化行靡外。滄河鏡淥碧海調風。停瑞氣於二辰。泛祥煙於五節。鱗羽被解羅之澤。黎元沐仁壽之慈。於是正化潛通法輪常轉。類空境之傳虛。猶懸河之瀉潤。儲君德彰妙像。體睿春瓊。視膳閑晨游心法揵。搦管摛章。既㛹娟錦縟。清談論辯。亦參差玉照。夏啟恧德周頌慚風。乃于玄圃園。棲聚息心之英。並命陳徐之士極談永日講道終朝。賓從無聲芳香動氣。七辯懸流雙因俱啟。情游彼岸理愜祇園。靈塔將涌天華乍落。於時藏秋仲節麗景妍晨。氣冷金扉霜浮玉管。茲園邃密獨華勝地。朱堂玉砌碧水銀沙。鳥頡頏于瓊音。樹葳蕤于妙葉。液水穿流蓬山寫狀。風生月殿日照槐煙。綱叨籍殊寵陪奉塵末。預入寶樓竊窺妙簡。鳧興藻抃獨瑩心靈。敢作頌曰。

皇儀就日。帝道昌云。化隆垂拱。德曼鴻芬。機乘八解。道照三墳。巍巍蕩蕩。萬代一君(其一)重離照景。玉潤舒華。七凈標美。三善稱嘉。降茲法雨。普洽生芽。漣漪義水。照曜文華(其二)芳園叆叇。天宮類寶。析論冥空。玄機入

【現代漢語翻譯】 現代漢語譯本：普遍而言，探索沙子的行為會擾亂微妙的分類，用杵來比喻會迷惑事物的真實形態。無數世代都處於昏暗不明的狀態，千年以來又有誰能開啟智慧之光呢？

當今皇上承托著金輪王的應運，一切都符合玉鏡的昭示。謙遜地學習佛法，延續慈悲的明燈。希望佛陀涅槃的鶴樹能夠再次煥發生機，龍泉之水更加清澈明亮。玄水涌現出吉祥的徵兆，丹陵閃耀著光芒。皇上的功德深藏不露，如同火焰般內斂，恩德覆蓋四方，如同雲彩般廣闊。智慧的光芒如同初升的太陽，忍辱的力量如同明亮的月亮。上天成就了太平盛世，四海之內都肅穆和睦。恩澤的施予沒有窮盡，教化的推行沒有邊界。滄河清澈如鏡，碧海風平浪靜。祥瑞之氣停留在春分和秋分這兩個時節，吉祥的煙霧瀰漫在五行對應的時節。鱗甲和羽毛之類都蒙受了解脫羅網的恩澤，百姓都沐浴在仁愛長壽的慈悲之中。因此，正面的教化在潛移默化中得以貫通，法輪永遠轉動。如同在空曠的境界中傳遞虛空，又如同從懸河中傾瀉滋潤。儲君的德行彰顯出美妙的形象，他的身體蘊含著純粹的智慧。在清閑的早晨侍奉膳食，用心研習佛法。拿起筆來寫作文章，既有華麗的辭藻，又有清晰的論辯，也如同美玉般光彩照人。夏朝的啟王和周朝的頌王都會因為自己的德行不足而感到慚愧。於是，在玄圃園中，聚集著修身養性的人才，並命令陳、徐等賢士整天暢談，成天講道。賓客們都靜默無聲，只有芳香在空氣中流動。七種辯才像懸河一樣傾瀉而下，兩種因緣同時開啟。情感遊歷于彼岸，道理與祇園精舍相契合。靈塔將要涌現，天花忽然落下。正值深秋時節，景色優美，早晨清新。空氣寒冷，金色的門扉閃耀著光芒，霜凍浮現在玉製的管樂器上。這個園林幽深靜謐，是獨一無二的勝地。紅色的殿堂，玉石的臺階，碧綠的池水，銀色的沙灘。鳥兒在美妙的音樂中上下飛翔，樹木枝繁葉茂。液水穿流而過，蓬萊仙山的景象盡收眼底。風在月宮中吹拂，陽光照耀著槐樹的煙霧。我綱某人有幸受到特殊的恩寵，陪同在各位賢士的末尾，得以進入寶樓，偷偷地閱讀美妙的簡牘。如同野鴨一樣興致勃勃地寫作，獨自閃耀著心靈的光芒。謹敢作頌歌如下：

皇上的威儀如同太陽般光輝，帝王的道義如同雲彩般昌盛。教化興隆，垂拱而治，德行圓滿，聲名遠揚。運用八種解脫的方法，用道德照亮三皇五帝的典籍。多麼偉大光明啊，您是萬代唯一的君主！（其一）重卦離象徵光明照耀，您的德行如同美玉般溫潤，散發光華。七凈之德是您的美好標誌，三善之行是您的嘉美稱頌。降下這佛法的甘霖，普遍滋潤萬物的萌芽。層層漣漪的義理之水，照耀著燦爛的文化。（其二）芬芳的園林雲霧繚繞，如同天宮般的寶地。剖析空性的道理，深刻的玄機得以進入。

【English Translation】 English version: Generally speaking, exploring sand disrupts subtle classifications, and using a pestle as an analogy confuses the true forms of things. Countless generations have been in a state of darkness, and who can enlighten the light of wisdom in a thousand years?

Today's Emperor bears the destiny of the Golden Wheel King, and everything conforms to the revelation of the Jade Mirror. Humbly learning the Dharma, continuing the lamp of compassion. Hoping that the Crane Tree where the Buddha entered Nirvana can rejuvenate, and the Dragon Spring water becomes clearer and brighter. Mysterious waters emerge with auspicious signs, and Danling shines with light. The Emperor's merits are deeply hidden, like a flame contained within, and his grace covers all directions, like clouds vast and wide. The light of wisdom is like the rising sun, and the power of forbearance is like a bright moon. Heaven has created a peaceful and prosperous world, and all within the four seas are solemn and harmonious. The bestowal of grace has no end, and the promotion of education has no boundaries. Therefore, positive education is subtly connected, and the Dharma wheel turns forever. Like transmitting emptiness in an empty realm, and like pouring nourishment from a hanging river. The Crown Prince's virtue manifests a wonderful image, and his body contains pure wisdom. Serving meals in the leisurely morning, studying the Dharma with heart. Picking up a pen to write articles, there are both gorgeous words and clear debates, also like beautiful jade shining brightly. King Qi of the Xia Dynasty and King Song of the Zhou Dynasty would feel ashamed of their lack of virtue. Therefore, in the Xuanpu Garden, talents who cultivate themselves and nurture their minds gather, and they order scholars such as Chen and Xu to talk freely all day long and preach all day long. The guests are silent, and only fragrance flows in the air. The seven kinds of eloquence pour down like a hanging river, and the two kinds of causes and conditions are opened at the same time. Emotions travel to the other shore, and the principles are in harmony with Jetavana Monastery. The sacred pagoda is about to emerge, and heavenly flowers suddenly fall. It is the middle of autumn, the scenery is beautiful, and the morning is fresh. The air is cold, the golden doors shine with light, and frost floats on the jade musical instruments. This garden is secluded and quiet, a unique and beautiful place. Red halls, jade steps, green pools, and silver beaches. Birds fly up and down in the beautiful music, and the trees are lush. Liquid water flows through, and the scenery of Mount Penglai is fully displayed. The wind blows in the Moon Palace, and the sun shines on the smoke of the locust trees. I, Gang, am fortunate to receive special favor, accompanying the end of the gentlemen, and able to enter the treasure building and secretly read the wonderful bamboo slips. Writing with enthusiasm like a wild duck, shining the light of the soul alone. I dare to make a hymn as follows:

The Emperor's majesty is as bright as the sun, and the Emperor's morality is as prosperous as the clouds. Education is prosperous, governing by doing nothing, virtue is complete, and fame is far-reaching. Using the eight methods of liberation, illuminating the books of the Three Sovereigns and Five Emperors with morality. How great and bright, you are the only monarch of all ages! (One) The double hexagram Li symbolizes the shining of light, your virtue is as gentle as jade, radiating brilliance. The seven pure virtues are your beautiful mark, and the three good deeds are your beautiful praise. Descending this sweet dew of the Dharma, universally nourishing the sprouts of all things. The rippling waters of righteousness illuminate the splendid culture. (Two) The fragrant garden is misty, like a treasure land in the heavenly palace. Analyzing the principles of emptiness, profound mysteries can enter.

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道。密宇浮清。重閣相藻。日映金云。風搖銀草(其三)肩隨接武。握寶靈珠。皆抽四照。並掞九衢。顧惟多缺。徒奉瑛瑜。終如燕石。更似齊竽(其四)。

為亮法師制涅槃經疏序

梁武帝

曰非言無以寄言。言即無言之累。累言則可以息言。言息則諸見競起。所以如來乘本願以託生。現慈力以應化。離文字以設教。忘心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒。反八邪而歸一味。折世智之角。杜異人之口。導求珠之心。開觀象之目。救燒灼於火宅。拯沉溺於浪海。故法雨降而焦種更榮。慧日昇而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復二施等於前五大陳於後。三十四問參差異辨。方便勸引各隨意答。舉要論經不出兩涂。佛性開其本有之源。涅槃明其歸極之宗。非因非果不起不作。義高萬善事絕百非。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。金墻玉室豈易入哉。

梁簡文帝法寶聯璧序

湘東王繹

竊以。觀乎天文日月所以貞麗。觀乎人文藻火所以昭發。況復玉毫朗照出天人之表。金牒空解生文章之外。雖境智冥焉言語斯絕。詠歌作焉可略談矣。粵乃書稱湯誥篇陳夢說。昔則王畿居亳。今則帝業惟揚。功施天下。我之自出。豈與姚墟石

紐譙城溫縣。御龍居夏唐杜入周而已哉。皇帝垂衣負扆辨方正位。車書之所會同。南暨交趾。風雲之所沾被。西漸流砂。武實止戈。秉宜生之劍。樂彰治定。減庖羲之瑟。相兼二八知微知章。將稱四七如𤠞如虎。寧俟容成翠屋之遊廣成石室之會。故以宗心者忘相。歸憑者常樂。昔轉輪護法。南宮有金龍之瑞。梵天請道。東朝聞寶蓋之祥。盡善盡美獨高皇代。古者所以出師入保冬羽秋籥。實以周頌幼沖用資端士。漢盈末學取憑通議。大傅之論孟侯。小戴之談司業。山川珍異俟郊迎而可知。帷幄後言籍墾田而求驗。以今方昔事則不然。我副君業邁宣尼。道高啟筮之作。聲超姬發。寧假卞蘭之頌。譬衡華之峻極。如浡澥之波瀾。顯忠立孝行修言道。博施尚仁動微成務。智察舞雞爻分封蟻。爰初登仕明試以功。德加三輔威行九派。董師虎據操鈹蟬冕。津卿濟沈。物仰平分之恩。沂岱邛岷。民思後來之政。陳蒼留反裘之化。淮海高墨幘之聲。威漸黃支化行赤谷。南通舜玉北平堯柳。朝鮮航海夜郎款塞。然後體道方震雨施云行。漢用戊申晉惟庚午。增暉前曜獨擅元貞。恩若春風惠如冬日。履道為輿策賢成駟。降意韋編留神緗帙。許商算術王圍射譜。南龜異說東𥅓雜賦。任良弈棋羨門式法。箴興琴劍銘自盤盂。無不若指諸掌。尋涇辯

渭重以鳳艷風飛鸞文焱豎。纖者入無倫。大者含元氣。韻調律呂藻振玄黃。豈俟取贊彥先詢問稚圭。至於鹿園深義龍宮奧說。遠命學徒親登講肆。詞為憲章言成楷式。往復王粲事軼魏儲。酬答蔡謨道高晉兩。似懸鐘之應響。猶衢樽之待酌。率爾者踵武。逖聽者風聲。是使金堅秘法寶冥夕夢。無懷不滅華胥夜感。自非建慧橋明智劍薰戒香沐定水。何以空積忽微歷賢劫。而終現黍累回干蘊珠藏而方傳。加以大秦之籍非符八體。康居之篆有異六爻。二乘始辟譬馬傳兔。一體同歸棄犀崇象。潤葉滋多見思平積。本有凝邈了正相因。雖談假續不攝單影。即此後心還蹤初焰。俱宗出倒。蓮華起乎淤泥。並會集藏。明珠曜于貧女。性相常空。般若無五時之說。不生煩惱。涅槃為萬德之宗。無不酌其菁華撮其指要。采彼玳鱗拾茲翠羽。潤珠隨水抵玉琨山。每至鵠關旦啟黃綺之儔朝集。魚燈夕朗陳吳之徒晚侍。皆仰稟神規躬承睿旨。爰錫嘉名謂之聯璧。聯含珠而可擬。璧與日而方升。以今歲次攝提星在監德。百法明門于茲總備。千金不刊獨高斯典。合二百二十卷號曰法寶聯璧。雖玉杯繁露若倚蒹葭。金壺鑿楹似吞雲夢。繹自伏櫪西河攝官南國。十回鳳管一奉龍光。筆削未勤。徒榮卜商之序。稽古盛則。文慚安國之制。謹抄纂爵位陳諸左雲

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使持節平西將軍荊州刺史湘東王繹年二十七字世誠

侍中國子祭酒南蘭陵蕭子顯年四十八字景暢

散騎常侍御史中丞彭城劉溉年五十八字茂灌

散騎常侍步兵校尉東宮侍南瑯瑘王循年四十二字彥遠

吳郡太守前中庶子南瑯瑘王規年四十三字威明

都官尚書領右軍將軍彭城劉孺年五十字孝稚

太府卿步兵校尉河南褚球年六十三字仲寶

中軍長史前中庶子陳郡謝僑年四十五字國美

中庶子彭城劉遵年四十七字孝陵

中庶子南瑯瑘王稚年四十五字孺通

宣城王友前仆東海徐喈年四十二字彥邕

前御史中丞河南褚澐年六十字士洋

北中郎長史南蘭陵太守陳郡袁君正年四十六字世忠

中散大夫金華宮家令吳郡陸襄年五十四字師卿

中散大夫瑯瑘王籍年五十五字文海

新安太守前家令東海徐摛年六十四字士繢

前尚書左丞沛國劉顯年五十三字嗣芳

中書侍郎南蘭陵蕭幾年四十四字德玄

云麾長史尋陽太守前仆京兆韋棱年五十五字威直

前國子博士范陽張綰年四十三字孝卿

輕車長史南蘭陵蕭子范年四十九字景則

庶子吳郡陸罩年四十八字洞元

庶子南蘭陵蕭瑱年四十字文容

【現代漢語翻譯】 現代漢語譯本 使持節平西將軍、荊州刺史、湘東王蕭繹，時年二十七歲，字世誠。 侍中、國子祭酒、南蘭陵人蕭子顯，時年四十八歲，字景暢。 散騎常侍、御史中丞、彭城人劉溉，時年五十八歲，字茂灌。 散騎常侍、步兵校尉、東宮侍衛、南瑯琊人王循，時年四十二歲，字彥遠。 吳郡太守、前中庶子、南瑯琊人王規，時年四十三歲，字威明。 都官尚書、領右軍將軍、彭城人劉孺，時年五十歲，字孝稚。 太府卿、步兵校尉、河南人褚球，時年六十三歲，字仲寶。 中軍長史、前中庶子、陳郡人謝僑，時年四十五歲，字國美。 中庶子、彭城人劉遵，時年四十七歲，字孝陵。 中庶子、南瑯琊人王稚，時年四十五歲，字孺通。 宣城王友、前仆、東海人徐喈，時年四十二歲，字彥邕。 前御史中丞、河南人褚澐，時年六十歲，字士洋。 北中郎長史、南蘭陵太守、陳郡人袁君正，時年四十六歲，字世忠。 中散大夫、金華宮家令、吳郡人陸襄，時年五十四歲，字師卿。 中散大夫、瑯琊人王籍，時年五十五歲，字文海。 新安太守、前家令、東海人徐摛，時年六十四歲，字士繢。 前尚書左丞、沛國人劉顯，時年五十三歲，字嗣芳。 中書侍郎、南蘭陵人蕭幾年，時年四十四歲，字德玄。 云麾長史、尋陽太守、前仆、京兆人韋棱，時年五十五歲，字威直。 前國子博士、范陽人張綰，時年四十三歲，字孝卿。 輕車長史、南蘭陵人蕭子范，時年四十九歲，字景則。 庶子、吳郡人陸罩，時年四十八歲，字洞元。 庶子、南蘭陵人蕭瑱，時年四十歲，字文容。

【English Translation】 English version Xiao Yi (蕭繹), the Envoy Bearing Credentials, General Who Pacifies the West, Governor of Jing Province, and Prince of Xiangdong (湘東王), was 27 years old, with the courtesy name Shi Cheng (世誠). Xiao Zixian (蕭子顯), Attendant in the Palace, Libationer of the National Academy, from Nanlanling (南蘭陵), was 48 years old, with the courtesy name Jingchang (景暢). Liu Gai (劉溉), Regular Attendant, Vice Director of the Imperial Secretariat, from Pengcheng (彭城), was 58 years old, with the courtesy name Maoguan (茂灌). Wang Xun (王循), Regular Attendant, Commandant of the Infantry, Attendant to the Eastern Palace, from Nanlangye (南瑯瑘), was 42 years old, with the courtesy name Yan Yuan (彥遠). Wang Gui (王規), Governor of Wu Commandery (吳郡), former Central Secretariat Official, from Nanlangye (南瑯瑘), was 43 years old, with the courtesy name Wei Ming (威明). Liu Ru (劉孺), Director of the Department of State Affairs, General of the Right Army, from Pengcheng (彭城), was 50 years old, with the courtesy name Xiao Zhi (孝稚). Chu Qiu (褚球), Minister of the Treasury, Commandant of the Infantry, from Henan (河南), was 63 years old, with the courtesy name Zhongbao (仲寶). Xie Qiao (謝僑), Chief Clerk of the Central Army, former Central Secretariat Official, from Chen Commandery (陳郡), was 45 years old, with the courtesy name Guomei (國美). Liu Zun (劉遵), Central Secretariat Official, from Pengcheng (彭城), was 47 years old, with the courtesy name Xiaoling (孝陵). Wang Zhi (王稚), Central Secretariat Official, from Nanlangye (南瑯瑘), was 45 years old, with the courtesy name Rutong (孺通). Xu Jie (徐喈), Friend of the Prince of Xuan Cheng (宣城王), former Attendant, from Donghai (東海), was 42 years old, with the courtesy name Yan Yong (彥邕). Chu Yun (褚澐), former Vice Director of the Imperial Secretariat, from Henan (河南), was 60 years old, with the courtesy name Shiyang (士洋). Yuan Junzheng (袁君正), Chief Clerk of the Northern Secretariat, Governor of Nanlanling (南蘭陵), from Chen Commandery (陳郡), was 46 years old, with the courtesy name Shizhong (世忠). Lu Xiang (陸襄), Gentleman of the Yellow Gate, Director of the Jinhua Palace (金華宮), from Wu Commandery (吳郡), was 54 years old, with the courtesy name Shiqing (師卿). Wang Ji (王籍), Gentleman of the Yellow Gate, from Langye (瑯瑘), was 55 years old, with the courtesy name Wenhai (文海). Xu Chi (徐摛), Governor of Xin'an (新安), former Director of the Household, from Donghai (東海), was 64 years old, with the courtesy name Shi Hui (士繢). Liu Xian (劉顯), former Vice Director of the Department of State Affairs, from Pei (沛國), was 53 years old, with the courtesy name Sifang (嗣芳). Xiao Jinian (蕭幾年), Attendant in the Department of State Affairs, from Nanlanling (南蘭陵), was 44 years old, with the courtesy name Dexuan (德玄). Wei Leng (韋棱), Chief Clerk of the Yunhui (云麾) Guard, Governor of Xunyang (尋陽), former Attendant, from Jingzhao (京兆), was 55 years old, with the courtesy name Wei Zhi (威直). Zhang Wan (張綰), former Erudite of the National Academy, from Fanyang (范陽), was 43 years old, with the courtesy name Xiaoqing (孝卿). Xiao Zifan (蕭子范), Chief Clerk of the Light Chariots, from Nanlanling (南蘭陵), was 49 years old, with the courtesy name Jingze (景則). Lu Zhao (陸罩), Gentleman of the Yellow Gate, from Wu Commandery (吳郡), was 48 years old, with the courtesy name Dongyuan (洞元). Xiao Zhen (蕭瑱), Gentleman of the Yellow Gate, from Nanlanling (南蘭陵), was 40 years old, with the courtesy name Wenrong (文容).

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秘書丞前中舍人南瑯瑘王許年二十五字幼仁

宣城王文學南瑯瑘王訓年二十五字懷范

洗馬權兼太舟卿彭城劉孝儀年四十九字子儀

洗馬陳郡謝禧年二十六字休度

中軍錄前洗馬彭城劉蘊年三十二字懷芬

前洗馬吳郡張孝總年四十二字孝總

南徐州治中南蘭陵蕭子開年四十四字景發

平西中錄事參軍典書通事舍人南郡庾肩吾年四十八字子慎

安北中記室參軍潁川庾仲容年五十七字仲容

宣惠記室參軍南蘭陵蕭滂年三十二字希博

舍人南蘭陵蕭清年二十七字元專

宣惠主簿前舍人陳郡謝嘏年二十五字茂范

尚書都官郎陳郡殷勸年三十字弘善

安北外兵參軍彭城劉孝威年三十九字孝威

前尚書殿中郎南蘭陵蕭愷年二十九字元才

莊嚴旻法師成實論義疏序

梁皇太子綱

夫事秉文辭理通氣象。涉之者尚迷。求之者或躓。是以問玄經于楊子。且云不習。奏古樂於文侯。猶稱則睡。歷校清檯。壽王之課不密。氣現鬥牛。南昌之地或爽。況乎慧門深邃。入之者固希。法海波瀾。泛之者未易。自使河渭混淆魔塵紛糾。皎皎毒霜童童苦樹。善田之苗不吐。意華之采詎發。無常之樓互起。闇室之火無暉。是以餐蜜挫

【現代漢語翻譯】 現代漢語譯本： 秘書丞、前中舍人，來自南瑯琊的王許，年齡二十五歲，字幼仁。 宣城王文學，來自南瑯琊的王訓，年齡二十五歲，字懷范。 洗馬、權兼太舟卿，來自彭城的劉孝儀，年齡四十九歲，字子儀。 洗馬，來自陳郡的謝禧，年齡二十六歲，字休度。 中軍錄、前洗馬，來自彭城的劉蘊，年齡三十二歲，字懷芬。 前洗馬，來自吳郡的張孝總，年齡四十二歲，字孝總。 南徐州治中，來自南蘭陵的蕭子開，年齡四十四歲，字景發。 平西中錄事參軍、典書通事舍人，來自南郡的庾肩吾，年齡四十八歲，字子慎。 安北中記室參軍，來自潁川的庾仲容，年齡五十七歲，字仲容。 宣惠記室參軍，來自南蘭陵的蕭滂，年齡三十二歲，字希博。 舍人，來自南蘭陵的蕭清，年齡二十七歲，字元專。 宣惠主簿、前舍人，來自陳郡的謝嘏，年齡二十五歲，字茂范。 尚書都官郎，來自陳郡的殷勸，年齡三十歲，字弘善。 安北外兵參軍，來自彭城的劉孝威，年齡三十九歲，字孝威。 前尚書殿中郎，來自南蘭陵的蕭愷，年齡二十九歲，字元才。 《莊嚴旻法師成實論義疏序》 梁皇太子蕭綱 大凡事物的根本在於文辭，道理貫通於氣象。涉獵它的人尚且迷惑，尋求它的人或許會受阻。因此向楊子請教玄妙的經典，他還說自己沒有學習過；向魏文侯演奏古樂，他仍然說自己想睡覺。過去在清檯校對書籍，壽王的學業並不嚴謹；氣象顯現在斗宿和牛宿之間，南昌這個地方或許有偏差。更何況佛法的門徑深邃，進入的人本來就稀少；佛法的海洋波瀾壯闊，泛舟的人不容易。以至於使河水和渭水混淆不清，魔的塵埃紛紛擾擾。潔白的毒霜，茂盛的苦樹，良田的幼苗不能吐芽，意念之花的色彩怎麼能綻放？無常的樓閣互相興起，暗室的火焰沒有光輝。因此，吃蜜會損傷

【English Translation】 English version: Secretary Assistant, former Zhong She Ren (official title), Wang Xu from Nan Lang琊 (place name), age twenty-five, courtesy name Youren. Literary Scholar of Prince Xuan Cheng, Wang Xun from Nan Lang琊 (place name), age twenty-five, courtesy name Huaifan. Xima (official title), concurrently Tai Zhou Qing (official title), Liu Xiaoyi from Pengcheng (place name), age forty-nine, courtesy name Ziyi. Xima (official title), Xie Xi from Chen Jun (place name), age twenty-six, courtesy name Xiudu. Zhong Jun Lu (official title), former Xima (official title), Liu Yun from Pengcheng (place name), age thirty-two, courtesy name Huaifen. Former Xima (official title), Zhang Xiaozong from Wu Jun (place name), age forty-two, courtesy name Xiaozong. Zhizhong (official title) of Nan Xu Zhou (place name), Xiao Zikai from Nan Lanling (place name), age forty-four, courtesy name Jingfa. Pingxi Zhong Lushi Canjun (military title), Dian Shu Tongshi Sheren (official title), Yu Jianwu from Nan Jun (place name), age forty-eight, courtesy name Zishen. Anbei Zhong Jishi Canjun (military title), Yu Zhongrong from Yingchuan (place name), age fifty-seven, courtesy name Zhongrong. Xuanhui Jishi Canjun (military title), Xiao Pang from Nan Lanling (place name), age thirty-two, courtesy name Xibo. Sheren (official title), Xiao Qing from Nan Lanling (place name), age twenty-seven, courtesy name Yuanzhuan. Xuanhui Zhubu (official title), former Sheren (official title), Xie Gu from Chen Jun (place name), age twenty-five, courtesy name Maofan. Shangshu Duguan Lang (official title), Yin Quan from Chen Jun (place name), age thirty, courtesy name Hongshan. Anbei Waibing Canjun (military title), Liu Xiaowei from Pengcheng (place name), age thirty-nine, courtesy name Xiaowei. Former Shangshu Dianzhong Lang (official title), Xiao Kai from Nan Lanling (place name), age twenty-nine, courtesy name Yuancai. 'Preface to Master Zhuangyan Min's Commentary on the Treatise on the Establishment of Truth' Crown Prince Gang of Liang Generally, the foundation of things lies in writing, and the principles are connected to phenomena. Those who dabble in it are still confused, and those who seek it may stumble. Therefore, when inquiring about profound classics from Yangzi, he even said he had not studied them; when playing ancient music for Marquis Wen, he still said he wanted to sleep. In the past, when proofreading books at Qingtai, Prince Shou's studies were not rigorous; the phenomena appeared between the Dou and Niu constellations, and there might be deviations in the land of Nanchang. Moreover, the gateway to Buddhism is profound, and those who enter it are originally few; the ocean of Buddhism is vast, and those who sail in it are not easy. As a result, the waters of the Yellow River and the Wei River are mixed, and the dust of demons is in turmoil. The pure white poisonous frost, the flourishing bitter trees, the seedlings of good fields cannot sprout, how can the colors of the flowers of thought bloom? Impermanent pavilions rise up together, and the fire in the dark room has no light. Therefore, eating honey will damage

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糟俱珍異論。持牛臥棘競起邪宗。自佛日團空正流蕩垢。手擎四缽。始乎鹿園之教。身臥雙林。終於象喻之說。含生弗等。開塞之義因機。感受不同。淺深之言或異。處處散說本應根緣。有不次第各隨群品。金棺已掩。栴檀之炭無追。乳池且涸。白疊之灰斯盡。迦葉入定歡喜智滅。終界之報已終。優波之身且謝。於是五部橫流八幹起執。尋源既舛取著尤別。四相乃無常之刀。三聚為苦家之質。習續不斷稱為集諦。無為有體分然可求。等智慧斷羅漢猶退。豈啻千里之舛義起豪厘。三豕之書謬符晉史。北轅趨郢木末搴蕖。譬乎服子論兵利害不識。膠柱鳴瑟燥濕無變。自佛滅之後八百餘年。中天竺國婆羅門子名訶梨跋摩。梁雲師子鎧。四種圍陀在家必習。三品慧藏入道彌通。師事達摩沙門。事均反啟。於是嘆微言之已絕。傷頹風之不振。抗言動論。以朱紫為先。發意吐談。必涇渭由己。於是標撮領會商搉異端。刪夷浮詭搜聚貞實。造百有二品以為斯論。成則據文實則明理。舉成對壞稱實形虛。欲令毗曇外道二途皆廢。如來論主兩理兼興。若夫龍樹馬鳴止筌大教。旃延法勝縈縛小乘。兼而總之無逾此說。故花氏之王于茲頂戴。樓佉外道結舌無辭。百流異出同歸一海。萬義區分總乎成實。豈止鼓腹涅槃旗靡轍亂。雞鳴真諦喪精掩

【現代漢語翻譯】 現代漢語譯本： 《糟俱珍異論》（Samuccaya-ratna-pitaka-sastra，意為『寶積論』）。有人執持牛戒、臥于荊棘，競相興起各種邪宗。自從佛陀的智慧之日照耀天空，正法之流卻被塵垢所染。有人手擎四個缽。佛陀最初在鹿野苑開始教化，最終在雙林樹下涅槃，以象來比喻佛法。眾生根器不同，佛陀開啟或關閉法門，皆因應時機。眾生的感受不同，對佛法的理解有深有淺。佛陀處處散說，本應根據眾生的根器和因緣。但有些人不按次第，各自追隨不同的群體。佛陀的金棺已經掩蓋，栴檀木的炭火無法追回。乳池已經乾涸，白色的灰燼也已消散。迦葉尊者入定，歡喜和智慧都已寂滅。末田地的果報已經終結，優波毱多（Upagupta）的身體也已謝世。於是，部派佛教五部橫流，八犍度（八種結使）興起執著。追尋佛法的源頭已經錯亂，所取所執的見解尤其不同。四相（生、老、病、死）是無常的利刃，三聚（貪、嗔、癡）是痛苦的根源。習氣相續不斷，稱為集諦。無為法具有實體，可以分明地尋求。即使是等覺菩薩，也能斷除煩惱，羅漢也會退轉。豈止是千里之差，義理的偏差起于毫釐之間。三豕（三隻豬）的書寫錯誤，竟然符合了晉朝的歷史。北轅而趨向南方楚國的郢都，在樹梢上摘取蓮花。這就像是給孩子談論軍事，卻不明白利害關係。用膠粘住瑟來彈奏，卻不知燥濕變化。自從佛陀滅度之後八百多年，在中天竺國，有一位婆羅門之子，名叫訶梨跋摩（Harivarman，意為『師子鎧』）。按照梁朝的說法，他必須在家學習四種吠陀（Vedas），通達三藏（Tripitaka）的智慧。他師事達摩沙門（Dharma-samana），像對待老師一樣反過來啓發老師。於是，他感嘆精微的佛法已經斷絕，悲傷頹廢的風氣無法振興。他抗言動論，以匡正佛法為先。他發表見解，必以涇河、渭河分清濁為己任。於是，他標明要點，領會要旨，商榷不同的見解。刪去浮誇虛假的，蒐集真實可靠的。造作一百零二品，作為這部論著。成功之處在於依據經文，真實之處在於闡明義理。舉出成就來對比壞滅，稱說真實來對比虛妄。想要讓毗曇（Abhidharma）和外道兩種途徑都廢除，如來和論主的兩種義理都能興盛。如果說龍樹（Nagarjuna）、馬鳴（Asvaghosa）只是停止於捕魚的筌，旃延（Katyayana）、法勝（Dharmasresthin）被束縛于小乘佛教，那麼兼而總之地說，沒有超過這部論著的。所以花氏的國王對此頂戴推崇，樓佉外道（Lokayatika）結舌無言。百川異流，最終都歸於大海。萬種義理區分，總歸於成實宗（Satyasiddhi School）。豈止是鼓腹而歌，涅槃的旗幟倒下，車轍混亂。雞鳴之時，真諦喪失了精神，掩面而泣。

【English Translation】 English version: The Samuccaya-ratna-pitaka-sastra (meaning 'Collection of Precious Jewels Treatise'). Some hold to the cow vow, lying on thorns, competing to raise various heretical sects. Since the sun of the Buddha's wisdom shines in the sky, the stream of the true Dharma has been stained by defilements. Some hold four bowls in their hands. The Buddha initially began teaching in the Deer Park, and ultimately entered Nirvana under the twin Sala trees, using elephants to symbolize the Dharma. Sentient beings have different capacities, and the Buddha opens or closes the Dharma gates according to the occasion. Sentient beings have different feelings, and their understanding of the Dharma is deep or shallow. The Buddha speaks everywhere, and should be based on the roots and conditions of sentient beings. However, some people do not follow the order and follow different groups. The Buddha's golden coffin has been covered, and the charcoal of sandalwood cannot be recovered. The milk pool has dried up, and the white ashes have dissipated. Venerable Kasyapa entered Samadhi, and joy and wisdom have ceased. The retribution of Madhyantika has ended, and the body of Upagupta has also passed away. Therefore, the five schools of Hinayana Buddhism flow horizontally, and the eight granthas (eight kinds of fetters) arise with attachments. The source of seeking the Dharma has been disordered, and the views taken and held are especially different. The four marks (birth, old age, sickness, and death) are the sharp blades of impermanence, and the three poisons (greed, anger, and ignorance) are the source of suffering. Habitual tendencies continue without interruption, called the Samudaya-satya (truth of the origin of suffering). The unconditioned Dharma has substance and can be clearly sought. Even the Bodhisattva who has attained equal enlightenment can cut off afflictions, and Arhats will also regress. It is not just a difference of a thousand miles, the deviation of meaning arises from a hair's breadth. The writing error of three pigs actually corresponds to the history of the Jin Dynasty. Heading north to the capital of Chu in the south, picking lotuses on the treetops. This is like talking about military affairs to a child, but not understanding the advantages and disadvantages. Using glue to fix the zither to play, but not knowing the changes in dryness and humidity. More than eight hundred years after the Buddha's Nirvana, in Central India, there was a Brahmin son named Harivarman (meaning 'Lion Armor'). According to the Liang Dynasty, he must study the four Vedas at home and be proficient in the wisdom of the Tripitaka. He served Dharma-samana as his teacher, and in turn enlightened his teacher as he would treat a teacher. Therefore, he lamented that the subtle Dharma had been cut off, and grieved that the decadent atmosphere could not be revitalized. He spoke out and argued, taking the correction of the Dharma as the first priority. He expressed his views, and must take the Jing River and Wei River to distinguish between turbidity as his own responsibility. Therefore, he marked the key points, understood the main points, and discussed different views. Delete the exaggerated and false, and collect the true and reliable. He created one hundred and two chapters as this treatise. The success lies in relying on the scriptures, and the truth lies in clarifying the meaning. Raise achievements to compare with destruction, and say truth to compare with falsehood. He wants to abolish both the Abhidharma and the heretical paths, and both the Tathagata and the treatise master's meanings can flourish. If Nagarjuna and Asvaghosa only stop at the fish trap, and Katyayana and Dharmasresthin are bound by Hinayana Buddhism, then, in general, there is nothing that surpasses this treatise. Therefore, the king of the Flower clan praised and admired it, and the Lokayatika was speechless. Hundreds of rivers flow differently, and eventually return to the sea. Ten thousand kinds of meanings are distinguished, and all return to the Satyasiddhi School. It is not just singing with a full belly, the flag of Nirvana falls, and the ruts are chaotic. At the crowing of the rooster, the true meaning lost its spirit and covered its face and wept.

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色。多歷年所復寡英才。粵我大梁。炎圖啟運。皇帝含天苞地之德。春生夏長之仁。以本誓願率化斯土。梵輪常轉三寶現前。甘露聿宣四部無厭。有莊嚴旻法師。羽儀鸞鳳負揭光景。深以通志神以知來。其跡同凡其源莫測。故以心苞四忍行合三空。慧比文殊玄如善吉。總持均阿難之德。樂說有富樓之功。思媚我皇起予正法。宣弘此論大盛乎京師。負笈爭趨懷鉛來遠。無勞冠軍之勢。自傾衛容。固有華陰之德。人歸成市。擬儀舍衛超邁泗洙。西關自恥南宮不競。湘宮寺智茜。筆札之功。不殊法汰之報安石。清辯之妙。何止道林之摺子猷。凡如十卷勒成一部。法師大漸深相付囑。豈直田生之亡獨臥。施仇之手馬公之學。方由鄭氏而東其義云。

內典碑銘集序

梁元帝

夫法性空寂心行處斷。感而遂通隨方引接。故鵲園善誘馬苑弘宣。白林將謝青樹已列。是宣金牒方寄銀身。自象教東流化行南國。吳主至誠歷七霄而光曜。晉王畫像經五帝而彌新。次道孝伯嘉賓玄度。斯數子者亦一代名人。或修理止於伽藍。或歸心盡于談論。銘頌所稱興公而已。夫披文相質博約溫潤。吾聞斯語未見其人。班固碩學尚云讚頌相似。陸機鉤深猶聞碑賦如一。惟伯喈作銘林宗無愧。德祖能誦元常善書。一時之盛莫得係踵。況般若

淵玄真如妙密。觸言成累系境非真。金石何書銘頌誰闡。然建塔紀功招提立寺。或興造有由。或誓願所記。故鐫之玄石傳諸不朽。亦有息心應供。是曰桑門。或謂智囊。或稱印手。高座擅名預師尹之席。道林見重陪飛龍之座。峨眉廬阜之賢。鄴中宛鄧之哲。昭哉史冊可得而詳。故碑文興之斯焉尚矣。夫世代亟改。論文之理非一。時事推移。屬詞之體或異。但繁則傷弱率則恨省。存華則失體。從實則無味。或引事雖博其意猶同。或新意雖奇無所倚約。或首尾倫帖事似牽課。或前後博涉體制不工。能使艷而不華質而不野博而不繁省而不率文而有質約而能潤。事隨意轉理逐言深。所謂菁華無以間也。余幼好彫蟲長而彌篤。游心釋典寓目詞林。頃嘗搜聚有懷著述。譬諸法海無讓波瀾。亦等須彌歸同一色。故不擇高卑惟能是與儻未詳悉隨而足之。名為內典碑銘集林。合三十卷。庶將來君子或裨觀見焉。

敘佛緣起

禪林妙記前集序

京師西明寺釋玄則

一切諸佛皆有三身。一者法身。謂圓心所證。二者報身。謂萬善所感。三者化身。謂隨緣所現。今釋迦牟尼佛者。法身久證報身久成。今之出現蓋化身耳。謂於過去釋迦佛所發菩提心願同其號。故今成佛亦號釋迦。三無數劫修菩薩行。一一劫中事無量佛。

中間續遇錠光如來。以發佈泥金華奉上。尋蒙授記得無生忍。然一切佛將成佛時。必經百劫修相好業。其釋迦發心在彌勒后。當以逢遇弗沙如來七日翹仰新新偈贊。遂超九劫在前成道。將欲成時生兜率天。號普明菩薩。盡彼天壽下閻浮提。現乘白象入母右脅。其母摩耶夢懷白象。梵仙占曰。若夢日月當生國王。若夢白象必生聖子。母從此後調靜安泰慈辯日異。菩薩初生大地振動。身紫金色三十二相八十種好圓光一尋。生已四方各行七步。為降魔梵發誠實語。天上天下唯我獨尊。抱入天祠天像悉起。阿私陀仙合掌嘆曰。相好明瞭必為法王。自恨當死不得見佛。斯則凈飯國王之太子也。字悉達多。祖號師子頰。父名凈飯。母曰摩耶。代為輪王。姓瞿曇氏。復因能事別姓釋迦。朗悟自然藝術天備。雖居五欲不受欲塵。游國四門。見老病死及一沙門。還入宮中深生厭離。忽于夜半天神扶擎遂騰寶馬逾城出家。苦行六年知其非道。便依正觀以取菩提。時有牧牛女人。煮乳作糜。其沸高踴。牧女驚異以奉菩薩。菩薩食之氣力充實。入河洗浴。將登岸時。樹自低枝引菩薩上。菩薩從此受吉祥草坐菩提樹。惡魔見已生瞋惱心云。此人者欲空我界。即率官屬十八億萬。持諸苦具來怖菩薩。促令急起受五欲樂。又遣妙意天女三人。來惑菩薩

。爾時入勝意慈定生憐愍心。魔軍自然墮落退散。三妙天女化為癭鬼。降魔軍已。於二月八日明相出時而成正覺。既成佛已。觀眾生根。知其樂小未堪大法。即趣波羅奈國度憍陳如等五人轉四諦法輪。此則三寶出現之始也。其後說法度人之數。大集菩薩之會。甚深無相之談。神通示現之力。經文具之矣。又於一時升忉利天。九旬安居為母說法。時優闐國王及波斯匿王思慕佛德。刻檀畫㲲以寫佛形。於後佛從忉利天下。其所造像皆起避席。佛摩其頂曰。汝于未來善為佛事。佛像之興始於此矣。化緣將畢時徒厭怠。佛便告眾。卻後三月吾當涅槃。復記後事如經具說。然如來實身常在不滅。故法華云。常在靈鷲山及余諸住處。今生滅者。是佛化身為欲汲引現同其類。所以受生。復欲令知有為必遷。所以示滅。又眾生根熟。所以現生。眾生感盡。所以現滅。佛涅槃後人天供養起諸寶塔。又大迦葉召千羅漢結集法藏。阿難從鎖須入。誦出佛經一無遺漏。如瓶瀉水置之異器。一百年外有鐵輪王。字阿輸柯。亦名阿育。役御神鬼。於一日中天上人間造八萬四千舍利寶塔。其佛遺物衣缽杖等。及諸舍利神變非一。逮漢明感夢金軀日佩丈六之容。一如釋迦本狀。又吳主孫權燒捶舍利無所變壞爰及浮江石像泛海瑞容。般若冥力觀音密驗。別

記具之事多不錄。

禪林妙記後集序

京師西明寺釋玄則

竊聞。像分庖卦。克贊神明之德。訓啟箕疇。載穆彝倫之敘。自茲以降述者尤多。莫不葉璇政而增輝。仞金閨而聳價。矧乎真乘上智津萬有以興言。秘藏圓音警百靈而暢旨。燭迷均于麗景。清神比于甘露。自非六瓔踐位四輪飛德。豈能探賾至真研機妙本。是知茂于道者其教孔修。昌于業者其文伊煥。伏惟。

皇帝陛下。徇齊纂極聖敬凝旒。十善揚仁。化柔蟠竁之表。四等調俗。風高胥燧之前。猶且峻玄范而摛詞。藻常源而衍鑒。霈垂污綍留思給園。遂以匠物之餘親迂睿指。正名之末特繕嘉題。僧等荷镕施之恩。緘紹隆之澤。爰初肅召載惕中襟。伏以。

聖旨難晞玄津罕涉。空思側管。嗟混沌之未開。寔賴叫閽。時象罔其如得。蘭臺太史兼左侍極應山縣開國侯某。獎鑒弗疲閱覽無滯。乃相與搴恕林之英萼。繳耆山之迅羽。搜八藏之殊詮。控三點之靈液。用成一部勒為十卷。較其精詣事絕稱言。然以教海既沖法門猶廣。雖要妙之旨已具前修。而博贍之文終資別錄。竊以登荊山者思有獻于連城。游楚濱者愿納貢于苞匭。況龍宮逸寶照爛于情田。鹿苑遺芳芬葩于字葉。茍懷貞藹孰忘薦奉。加以成貸有循明規在屬。方四披簡則琳瑯畢炫。

【現代漢語翻譯】 現代漢語譯本：

關於器具的事情大多沒有記錄。

禪林妙記後集序

京師西明寺釋玄則

我私下聽說，像的劃分傚法庖犧的八卦，能夠讚美神明的德行；《尚書·洪範》的訓誡開啟了箕子的疇，記載了倫常秩序的安排。從那以後，著述的人非常多，沒有誰不使美好的政治更加光輝，使深藏的典籍更加珍貴。更何況大乘佛法是最高的智慧，用萬有的道理來闡述真理；秘密的教藏用圓滿的聲音警醒眾生，來暢達佛法的宗旨。它照亮迷惑就像美麗的陽光，清凈精神就像甘甜的露水。如果不是六瓔菩薩踐行果位，四輪聖王飛行德行，怎麼能夠探索深奧的真理，研究精微的根本？由此可知，在道上繁茂的人，他的教化非常完美；在事業上昌盛的人，他的文章非常光彩。我恭敬地想到，

皇帝陛下，遵循齊國篡位的傳統，聖明恭敬地治理天下。用十善來弘揚仁德，用柔和的教化來感化那些潛藏的邪惡；用四等來調和風俗，使風尚高尚超過古代的胥燧。即使這樣，還推崇玄妙的佛法而撰寫辭藻，傚法常源而擴充套件借鑑。廣泛地施捨佛經，留下思念在給孤獨園。於是用治理政事之餘親自過問佛法，在匡正名分的最後特別題寫美好的題目。僧人等承受皇上的恩惠，繼承和發揚佛法。一開始恭敬地接受詔令，心中充滿敬畏。我私下認為，

聖上的旨意難以領會，玄妙的佛法難以涉獵。只能空想側耳傾聽，感嘆混沌未開。實在依賴於呼喚天門，好像在虛無縹緲中有所得。蘭臺太史兼左侍極應山縣開國侯某，鑑賞不倦，閱讀沒有滯礙。於是共同採摘恕林中的精華，收集耆山上的迅疾羽毛，蒐集八藏中的特殊詮釋，控制三點中的靈妙液體，用來完成一部書，勒為十卷。考察它的精妙之處，事情絕對值得稱讚。然而因為教法的海洋已經沖刷，佛法的門徑仍然寬廣，雖然精要的宗旨已經在前人的著作中具備，而廣博的文章最終需要另外記錄。我私下認為，登上荊山的人想把美玉獻給君王，在楚地遊玩的人願意把香草進獻給君王。更何況龍宮遺失的珍寶照亮了情田，鹿苑遺留的芬芳在字裡行間散發。如果懷有真誠的美好，誰會忘記推薦進奉呢？再加上完成借貸有遵循的明規，正在等待。一旦全部打開簡牘，那麼美好的事物就會全部展現出來。

【English Translation】 English version:

Matters concerning implements are mostly not recorded.

Preface to the Sequel of 'Zen Forest Wonderful Records'

By Monk Xuanze of Ximing Temple in the Capital

I have privately heard that the division of the 'Image' hexagram imitates the eight trigrams of Paoxi (Fu Xi, a legendary ruler), and can praise the virtue of the deities; the instructions of the 'Hong Fan' (Great Plan) in the Book of Documents initiated the categories of Ji (Viscount of Wei), recording the arrangement of the order of ethics. Since then, there have been many who have written, and none have failed to make the beautiful politics more glorious and the hidden classics more precious. Moreover, the Great Vehicle (Mahayana) is the highest wisdom, using the principles of all things to expound the truth; the secret treasury uses the perfect sound to awaken all beings, to express the purpose of the Dharma. It illuminates delusion like beautiful sunlight, and purifies the spirit like sweet dew. If it were not for the Six Ying Bodhisattvas practicing the fruition of their positions and the Four Wheel Holy Kings flying with virtue, how could they explore the profound truth and study the subtle root? From this, it can be known that those who flourish in the Way, their teachings are very perfect; those who prosper in their careers, their writings are very brilliant. I respectfully think of,

His Majesty the Emperor, following the tradition of the Qi state's usurpation of the throne, governs the world with sacredness and reverence. He promotes benevolence with the Ten Virtues, and uses gentle teachings to influence those who harbor hidden evils; he harmonizes customs with the Four Means of Attraction, making the customs noble and surpassing the ancient Xusui. Even so, he still promotes the profound Dharma and composes words, imitating the constant source and expanding learning. He generously bestows Buddhist scriptures, leaving thoughts in Jetavana (Give Solitude Garden). Therefore, he personally inquires about the Dharma in his spare time from governing affairs, and specially inscribes beautiful titles at the end of rectifying names. The monks and others receive the Emperor's grace and inherit and promote the Dharma. At the beginning, they respectfully accepted the edict, and their hearts were filled with awe. I privately think that,

The Holy Will is difficult to comprehend, and the profound Dharma is difficult to access. One can only imagine and listen attentively, lamenting the unopening of chaos. It really relies on calling out to the heavenly gate, as if gaining something in the void. The Grand Historian of Lantai and concurrently Zuo Shiji (Left Attendant) and Marquis of Yingshan County, with tireless appreciation and unobstructed reading, then together picked the essence of the Shulin (Forest of Forbearance), collected the swift feathers of Qishan (Mount Qi), searched for the special interpretations in the Eight Treasuries, and controlled the subtle liquid in the Three Points, to complete a book and compile it into ten volumes. Examining its exquisite points, the matter is absolutely worthy of praise. However, because the ocean of teachings has already washed away, and the path of the Dharma is still wide, although the essential principles have already been possessed in the works of predecessors, the extensive writings ultimately need to be recorded separately. I privately think that those who climb Mount Jing want to offer jade to the king, and those who travel in the Chu region are willing to offer fragrant herbs to the king. Moreover, the lost treasures of the Dragon Palace illuminate the field of emotions, and the remaining fragrance of the Deer Park emanates between the lines. If one cherishes true goodness, who would forget to recommend and offer it? In addition, completing the loan has a clear rule to follow, and is waiting. Once all the bamboo slips are opened, then all the beautiful things will be fully revealed.

---

擬之區別則蘭菊自分。有導斯來。譬東瀛之沃澮。各歸所應。類南籥之宮徴。以義相屬凡逮十章。章分上下成二十卷。經尋一千五百餘軸。義列三百六十餘條。所建十章輒成四例。初二立真俗之境。次雙明染凈之由。中四坦修證之涂。后兩垂汲引之范。相次為敘各隸多目。俾大義粲然至言罔墜。曖千門之列敞。侈百隧之兼儲。同夫曉宿編。珠誠不倫而磊落。春叢綴錦諒非工而彬布。寔由玄覽深契。故使奧旨冥歸。伊其不紊抑有憑矣。然則一毛可以知鳳彩。故所錄未多。雙飛不足罄鳧洲。故余美難極。既限金口之誨。良無玉屑之譏。其間掎削豪芒斟酌去取。恐貽謬于千里。每加審於三復。粵以龍朔三年五月十七日首奉綸言。迄今麟德元年五月四日。前後二部汗青畢具。前則簡而能暢。后則博而無雜。庶可以振釋網之宏綱。總法門之要鍵。開息心之勝躅。備多聞之靈囿。伏願醍醐上味永沃宸衷。般若明珠長輝睿握。斯文不墜。真宗與日月俱懸。茲福無疆。寶祚將穹壤齊固云爾。禪林妙記後集總目凡十章一真性二假緣三流染四即凈五觀門六行法七乘位八極果九教力十化功

右一一章管多法聚。

法苑珠林序

朝議大夫行中臺司元大夫隴西李儼字仲思撰

自夫六爻爰起八卦成列。肇有書契。昭乎訓典

。鳳篆龍圖金簡玉字。百家異轍萬卷分割槽。雖理究精微言殫物范。而紀情括性未出于寰中。原始要終詎該於俗外。亦有藏史之說園吏之談。寶經浮誕錦籍紆怪。同鏤冰而無成。若書空而匪實。與夫貫華妙旨寫葉玄詞。二乘之宏博八藏之沈秘。競以淺深較其優劣。亦猶蟻垤之小比峻于嵩華。牛涔之微爭長於江漢。夫其顯了之義隱密之規。解脫之門總持之苑。前際后際並契真如。初心末心咸歸正覺。導迷生於慾海。情塵共心垢同消。引窮子于慈室。衣寶與髻珠雙至。化溢恒沙之境。功被微塵之劫。大哉至矣。不可得而稱焉。洎偕雨徴周佩日通漢。蔡愔西涉竺蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎中域。而卷軸繁伙條流深曠。實相真源卒難詳覽。暨我皇唐造物聖上君臨。玄教聿宣緇徒允合。傳輝寫液照潤區宇。梵響誦音喝咽都甸。弘宣之盛指喻難極。屬有西明大德道世法師者字玄惲。釋門之領袖也。幼嶷聚砂。落飾綵衣之歲。慈殷接蟻。資成具受之壇。戒品圓明。與吞珠而等護。律儀精曉。隨照鏡而同欣。愛慕大乘洞明實相。爰以英博召居西明。遂以五部餘閒三藏遍覽。以為古今綿代製作多人。雖雅趣佳詞無足於博記。所以搴文囿之菁華。嗅大義之瞻卜。以類編錄。號曰法苑珠林。總一百篇。勒成十帙。義豐文約。紐虞

【現代漢語翻譯】 現代漢語譯本： 鳳篆龍圖，金簡玉字，百家之說各異，萬卷典籍分門別類。即使窮盡精微的道理，詳盡事物的規範，但所記載的情感和概括的本性，仍然沒有超出世俗的範圍。探究事物起始和終結，又怎能涵蓋世俗之外的真理？世間也有藏史的說法，園吏的談論，珍貴的經典虛浮不實，華麗的書籍迂迴怪誕，如同在冰上雕刻，終究不能成功，又像在空中書寫，並非真實存在。而那些貫穿華麗辭藻的精妙旨意，書寫在樹葉上的玄奧詞句，二乘佛法的宏大廣博，八藏經典的深邃隱秘，都競相以淺薄和深刻來比較優劣，這就像用螞蟻窩的小土堆來比嵩山華山的雄偉，用牛蹄印中的微小積水來爭論比長江漢水更長。其中顯而易見的道理，隱秘不傳的規則，通往解脫的法門，總持一切的園地，前一念和后一念都與真如實相相契合，最初的發心和最終的成就都歸於正覺。引導在慾望之海中迷惑的眾生，使情慾的塵埃和心中的污垢一同消散；引領貧窮的兒子進入慈悲的家室，使無價的寶衣和頭上的寶珠同時得到。教化的恩澤遍及如恒河沙數般的世界，功德覆蓋如微塵般漫長的劫數。偉大啊，至高無上啊，無法用言語來稱頌！自從蔡愔西行前往天竺（India），周朝佩玉的人和漢朝通曉日者的人出現，金口宣說的佛經和寶臺講述的旨意，充滿縑帛和竹簡，傳遍中原地區。然而卷軸繁多，條理深遠廣闊，實在難以詳細閱覽。到了我皇唐朝，造物的聖明君主統治天下，玄妙的佛教得以廣泛宣揚，出家的僧侶們和諧一致。佛法的光輝照耀著整個宇宙，梵文的誦經之聲響徹都城。弘揚佛法的盛況，難以用比喻來形容。當時有西明寺的大德道世法師，字玄惲，是佛教界的領袖。他從小就聰慧過人，在脫下彩色童裝的年紀，就慈悲地對待螞蟻，在具備接受具足戒的資格時，戒律圓滿清凈，像吞下寶珠一樣守護戒律，精通律儀，像照鏡子一樣欣喜。他熱愛大乘佛法，通達實相真理。於是憑藉他的英明博學，被召到西明寺居住，用研習五部佛經的空閑時間，遍覽三藏經典。他認為自古以來，歷代都有很多人著書立說，雖然有文辭雅緻、趣味高尚的篇章，但都不足以廣泛記載。所以他摘取文章園地中的精華，吸取大義的精髓，按照類別進行編錄，名為《法苑珠林》，總共一百篇，編成十帙。內容豐富，文字簡潔，像用繩子穿起虞舜的玉圭一樣。

【English Translation】 English version: Phoenix script and dragon seals, golden tablets and jade characters, a hundred schools of thought with different paths, and ten thousand volumes of scriptures divided into categories. Although the principles are thoroughly investigated and the norms of things are exhaustively described, the recorded emotions and summarized nature have not yet gone beyond the mundane realm. How can exploring the beginning and end of things encompass the truth beyond the secular? There are also the sayings of the hidden historians and the talks of the garden officials. Precious scriptures are floating and unreal, and ornate books are circuitous and strange, like carving on ice without success, or writing in the air without substance. As for the subtle meanings that run through flowery language and the profound words written on leaves, the vastness and profundity of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the deep secrets of the Eightfold Treasury (Tripitaka), they compete to compare their merits by means of shallowness and depth, just as the small anthill is compared to the towering Mount Song and Mount Hua, and the tiny puddle in an ox's hoofprint is compared to the long Yangtze and Han Rivers. Among them, the obvious meanings, the hidden rules, the gates to liberation (moksha), and the gardens of total retention (dhāraṇī), the past moment and the future moment all correspond to Suchness (tathatā), and the initial aspiration and the final achievement all return to Right Awakening (samyak-saṃbodhi). Guiding confused beings in the sea of desire, so that the dust of emotions and the defilements of the mind are eliminated together; leading the poor son into the compassionate house, so that the priceless treasure robe and the jewel on the head are obtained simultaneously. The transformation overflows realms as numerous as the sands of the Ganges, and the merit covers kalpas as minute as dust particles. Great indeed, supreme indeed, it cannot be praised in words! Since Cai Yin went west to India (Tianzhu), and the Zhou Dynasty wore jade pendants and the Han Dynasty understood the sun, the words spoken from the golden mouth (of the Buddha) and the meanings explained on the precious platform (of enlightenment) filled silk and bamboo slips, spreading throughout the central region. However, the scrolls are numerous and the principles are deep and vast, making it difficult to examine them in detail. When my imperial Tang Dynasty, the sage ruler who created things, reigned over the world, the profound teachings of Buddhism were widely proclaimed, and the monastic community was harmonious and united. The light of the Dharma shone throughout the universe, and the sounds of Sanskrit chanting echoed in the capital. The flourishing of the propagation of the Dharma is difficult to describe with metaphors. At that time, there was the great virtuous monk Daoshi (Dàoshì) of Ximing Temple, whose style name was Xuan Yun (Xuán Yùn), who was the leader of the Buddhist community. From a young age, he was intelligent and precocious, and at the age of taking off his colorful children's clothes, he treated ants with compassion. When he was qualified to receive the full monastic precepts (bhikṣu), his precepts were complete and pure, and he guarded them like swallowing a precious pearl. He was proficient in the Vinaya (rules of monastic discipline), and he rejoiced like looking in a mirror. He loved the Mahayana (Great Vehicle) teachings and understood the truth of reality (śūnyatā). Therefore, because of his intelligence and erudition, he was summoned to reside in Ximing Temple, and in his spare time from studying the Five Vehicles (of Buddhist teachings), he thoroughly studied the Tripitaka (Three Baskets of Buddhist scriptures). He believed that since ancient times, many people have written books and made statements, but although there are elegant and tasteful chapters, they are not sufficient for extensive recording. Therefore, he extracted the essence from the garden of literature and absorbed the essence of the great meaning, and compiled them according to categories, calling it the 'Fayuan Zhulin' (法苑珠林) (Forest of Gems in the Garden of the Dharma), with a total of one hundred chapters, compiled into ten volumes. The content is rich and the writing is concise, like stringing together the jade tablets of Emperor Shun with a string.

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氏之博要。跡宣道鏡。晞祐上之弘明。其言以美其道斯著。舉至賾而無遺。包妙門而必盡。粵以。

大唐麟德三年歲在攝提律惟沽洗三月十日。纂集斯畢。庶使緝玄詞者探卷而得意珠。軌正道者披文而飲甘露。繹之以知微。觀之而睹隩。與環景而齊照。將琁穹而共久。

廣弘明集卷第二十 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二十一

大唐西明寺沙門釋道宣撰

法義篇第四之四梁昭明太子答云法師請講書三首(並啟答)昭明謝敕赍水犀如意啟昭明太子解二諦義章南澗寺釋慧超論咨二諦義(往反六番)晉安王綱咨二諦義旨(往反五番)招提寺釋慧琰咨二諦義(往反四番)棲玄寺釋曇宗咨二諦義(往反四番)中郎王規咨二諦義旨(往反四番)靈根寺釋僧遷咨二諦義(往反四番)羅平候蕭正立咨二諦義旨(往反四番)衡山候蕭恭咨二諦義旨(往反四番)中興寺釋僧懷咨二諦義(往反四番)始興王第四男蕭映咨二諦義旨(往反四番)吳平王世子蕭勵咨二諦義旨(往反五番大博學讀書三萬余卷也)宋熙寺釋慧令咨二諦義(往反四番)始興王第五男蕭曄咨二諦義旨(往反五番)興皇寺釋法宣咨二諦義(往反三番)程鄉候蕭祇咨二諦義旨(往反四番)光宅寺釋法雲咨

【現代漢語翻譯】 現代漢語譯本： 他的博學深廣，事蹟彰顯著佛法的明鏡。他仰慕上天的弘大光明，用美好的言辭來闡述他的思想。他舉出最深奧的道理而沒有遺漏，包容精妙的法門而必定窮盡。因此， 在大唐麟德三年，歲星在攝提律（Sheti Lü，指太歲在寅位）的惟沽洗（Weigu Xi，三月的別稱）三月十日，這部書纂集完畢。希望那些輯錄玄妙詞句的人，探尋書卷就能得到如意寶珠；希望那些遵循正道的人，披閱文章就能飲到甘露。研習它就能知曉細微之處，觀察它就能看到深奧之境。與環繞的景像一同照耀，將與廣闊的天空共同長久。 《廣弘明集》卷第二十 大正藏第52冊 No. 2103 《廣弘明集》 《廣弘明集》卷第二十一 大唐西明寺沙門釋道宣（Shi Daoxuan）撰 法義篇第四之四：梁昭明太子答云法師請講書三首（並啟答），昭明謝敕赍水犀如意啟，昭明太子解二諦義章，南澗寺釋慧超（Shi Huichao）論咨二諦義（往反六番），晉安王綱咨二諦義旨（往反五番），招提寺釋慧琰（Shi Huiyan）咨二諦義（往反四番），棲玄寺釋曇宗（Shi Tanzong）咨二諦義（往反四番），中郎王規咨二諦義旨（往反四番），靈根寺釋僧遷（Shi Sengqian）咨二諦義（往反四番），羅平候蕭正立咨二諦義旨（往反四番），衡山候蕭恭咨二諦義旨（往反四番），中興寺釋僧懷（Shi Senghuai）咨二諦義（往反四番），始興王第四男蕭映咨二諦義旨（往反四番），吳平王世子蕭勵咨二諦義旨（往反五番，大博學讀書三萬余卷也），宋熙寺釋慧令（Shi Huiling）咨二諦義（往反四番），始興王第五男蕭曄咨二諦義旨（往反五番），興皇寺釋法宣（Shi Faxuan）咨二諦義（往反三番），程鄉候蕭祇咨二諦義旨（往反四番），光宅寺釋法雲（Shi Fayun）咨

【English Translation】 English version: His erudition is broad and profound, and his deeds manifest the mirror of the Dharma. He admires the great brilliance of the heavens and uses beautiful words to expound his thoughts. He presents the most profound principles without omission, and encompasses the subtle Dharma gates completely. Therefore, In the third year of the Linde era of the Great Tang Dynasty, on the tenth day of the third month, called Weigu Xi (another name for the third month), when the year star was in Sheti Lü (referring to Jupiter being in the position of Yin), this book was compiled. It is hoped that those who compile profound words, by exploring the scrolls, will obtain the wish-fulfilling jewel; it is hoped that those who follow the right path, by reading the texts, will drink the nectar. Studying it will allow one to know the subtle details, and observing it will allow one to see the profound realms. May it shine together with the surrounding scenery and last as long as the vast sky. Guang Hong Ming Ji, Volume 20 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji Guang Hong Ming Ji, Volume 21 Composed by Shi Daoxuan (Shramana Daoxuan of Ximing Temple in the Great Tang Dynasty) Chapter 4.4 on the Meaning of Dharma: Three Lectures Requested by Prince Zhaoming of Liang to Dharma Master Yun (with Memorials and Replies), Prince Zhaoming Thanks the Imperial Decree for Bestowing a Water Buffalo Horn Ruyi Scepter, Prince Zhaoming's Explanation of the Chapter on the Meaning of the Two Truths, Shi Huichao (Shramana Huichao) of Nanjian Temple Discusses the Meaning of the Two Truths (Six Rounds of Questions and Answers), Prince Gang of Jin'an Consults on the Essence of the Two Truths (Five Rounds of Questions and Answers), Shi Huiyan (Shramana Huiyan) of Zhaoti Temple Consults on the Meaning of the Two Truths (Four Rounds of Questions and Answers), Shi Tanzong (Shramana Tanzong) of Qixuan Temple Consults on the Meaning of the Two Truths (Four Rounds of Questions and Answers), Wang Gui, a courtier, Consults on the Essence of the Two Truths (Four Rounds of Questions and Answers), Shi Sengqian (Shramana Sengqian) of Linggen Temple Consults on the Meaning of the Two Truths (Four Rounds of Questions and Answers), Marquis Xiao Zhengli of Luoping Consults on the Essence of the Two Truths (Four Rounds of Questions and Answers), Marquis Xiao Gong of Hengshan Consults on the Essence of the Two Truths (Four Rounds of Questions and Answers), Shi Senghuai (Shramana Senghuai) of Zhongxing Temple Consults on the Meaning of the Two Truths (Four Rounds of Questions and Answers), Xiao Ying, the fourth son of the Prince of Shixing, Consults on the Essence of the Two Truths (Four Rounds of Questions and Answers), Xiao Li, the heir of the Prince of Wuping, Consults on the Essence of the Two Truths (Five Rounds of Questions and Answers, a great scholar who has read over 30,000 volumes), Shi Huiling (Shramana Huiling) of Songxi Temple Consults on the Meaning of the Two Truths (Four Rounds of Questions and Answers), Xiao Ye, the fifth son of the Prince of Shixing, Consults on the Essence of the Two Truths (Five Rounds of Questions and Answers), Shi Faxuan (Shramana Faxuan) of Xinghuang Temple Consults on the Meaning of the Two Truths (Three Rounds of Questions and Answers), Marquis Xiao Zhi of Chengxiang Consults on the Essence of the Two Truths (Four Rounds of Questions and Answers), Shi Fayun (Shramana Fayun) of Guangzhai Temple Consults

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二諦義(往反四番)靈根寺釋慧令咨二諦義(往反五番)湘宮寺釋慧興咨二諦義(往反三番)莊嚴寺釋僧旻咨二諦義(往反四番)宣武寺釋法寵咨二諦義(往反四番)建業寺釋僧愍咨二諦義(往反二番)光宅寺釋敬脫咨二諦義(往反五番)昭明太子令旨解法身義一章招提寺釋慧琰咨法身義(往反五番)光宅寺釋法雲咨法身義(往反五番)莊嚴寺釋僧旻咨法身義(往反五番)宣武寺釋法寵咨法身義(往反五番)靈根寺釋慧令咨法身義(往反五番)靈味寺釋靜安咨法身義(往反五番)謝敕遣主書看講啟謝敕問解講啟謝敕赍制旨大涅槃經講疏啟謝敕赍制旨大集經講疏啟晉安王與廣信候書述聽講事晉安王與廣信候書重述內教廣信候蕭映答王心要

答云法師請開講書

梁昭明太子統

覽近示。知欲見令道義。夫釋教凝深至理淵粹。一相之道杳然難測。不二之門寂焉無響。自非深達玄宗精解妙義。若斯之處豈易輕辨。至於宣揚正教。在乎利物耳。弟子之於內義。誠自好之樂之。然鉤深致遠。多所未悉。為利之理。蓋何足論。諸僧併入法門。游道日廣。至於法師。彌不俟說。云欲見餐稟。良所未喻。想得此意。不復多雲。統和南。

釋法雲啟

殿下以生知上識。精義入神。自然勝辯。妙談出俗。每一

【現代漢語翻譯】 現代漢語譯本 《二諦義》（往返四番）靈根寺釋慧令咨 《二諦義》（往返五番）湘宮寺釋慧興咨 《二諦義》（往返三番）莊嚴寺釋僧旻（Seng Min）咨 《二諦義》（往返四番）宣武寺釋法寵（Fa Chong）咨 《二諦義》（往返四番）建業寺釋僧愍（Seng Min）咨 《二諦義》（往返二番）光宅寺釋敬脫（Jing Tuo）咨 《二諦義》（往返五番）昭明太子令旨解法身義一章 招提寺釋慧琰（Hui Yan）咨《法身義》（往返五番） 光宅寺釋法雲（Fa Yun）咨《法身義》（往返五番） 莊嚴寺釋僧旻（Seng Min）咨《法身義》（往返五番） 宣武寺釋法寵（Fa Chong）咨《法身義》（往返五番） 靈根寺釋慧令（Hui Ling）咨《法身義》（往返五番） 靈味寺釋靜安（Jing An）咨《法身義》（往返五番） 謝敕遣主書看講啟 謝敕問解講啟 謝敕赍制旨《大涅槃經》講疏啟 謝敕赍制旨《大集經》講疏啟 晉安王與廣信候書述聽講事 晉安王與廣信候書重述內教 廣信候蕭映答王心要

答云法師請開講書

梁昭明太子統

拜讀來信，得知您想聽我講解佛理。佛家的教義深奧精微，道理淵博純粹。『一相』（Eka-laksana）的道理深遠難測，『不二之門』（Advaya-dvara）寂靜無聲。如果不是對玄妙的宗旨有深刻的理解，對精微的教義有透徹的解釋，這些地方怎麼能輕易分辨清楚呢？至於宣揚正法，在於利益眾生罷了。我對於佛法的理解，確實是喜歡並且樂於學習的。然而，鉤深致遠，還有很多不瞭解的地方。爲了利益眾生的道理，又有什麼值得談論的呢？眾位僧人都在進入佛法之門，修道的境界日益廣闊。至於法師您，更是不必多說。您說想聽我講解，實在是不明白您的意思。想必您能理解我的意思，我就不多說了。統和南。

釋法雲（Fa Yun）啟

殿下您天生就具有高超的智慧，對精深的道理能夠深刻理解，自然就具有卓越的辯才，精妙的言談超凡脫俗。每一次

【English Translation】 English version 《Two Truths》 (Four Rounds of Questions and Answers) by Shi Huiling of Linggen Temple 《Two Truths》 (Five Rounds of Questions and Answers) by Shi Huixing of Xiangong Temple 《Two Truths》 (Three Rounds of Questions and Answers) by Shi Sengmin (Seng Min) of Zhuangyan Temple 《Two Truths》 (Four Rounds of Questions and Answers) by Shi Fachong (Fa Chong) of Xuanwu Temple 《Two Truths》 (Four Rounds of Questions and Answers) by Shi Sengmin (Seng Min) of Jianye Temple 《Two Truths》 (Two Rounds of Questions and Answers) by Shi Jingtuo (Jing Tuo) of Guangzhai Temple 《Two Truths》 (Five Rounds of Questions and Answers) Imperial Edict of Crown Prince Zhaoming, Explanation of the Meaning of Dharmakaya, One Chapter 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Huiyan (Hui Yan) of Zhaoti Temple 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Fayun (Fa Yun) of Guangzhai Temple 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Sengmin (Seng Min) of Zhuangyan Temple 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Fachong (Fa Chong) of Xuanwu Temple 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Huiling (Hui Ling) of Linggen Temple 《Meaning of Dharmakaya》 (Five Rounds of Questions and Answers) by Shi Jingan (Jing An) of Lingwei Temple A Memorial Thanking the Imperial Edict for Sending the Principal Secretary to Observe the Lecture A Memorial Thanking the Imperial Edict for Asking for Explanations of the Lecture A Memorial Thanking the Imperial Edict for Bestowing the Imperial Decree and Commentary on the 《Mahaparinirvana Sutra》 A Memorial Thanking the Imperial Edict for Bestowing the Imperial Decree and Commentary on the 《Mahasamghata Sutra》 Letter from the Prince of Jin'an to the Marquis of Guangxin, Describing the Listening to the Lecture Letter from the Prince of Jin'an to the Marquis of Guangxin, Reiterating the Inner Teachings Reply from the Marquis of Guangxin, Xiao Ying, to the Prince's Essential Points

A Letter Answering the Request from Dharma Master Yun to Open the Lecture

Liang Crown Prince Zhaoming Tong

Having read your recent letter, I understand that you wish to hear me expound on the principles of the Dharma. The teachings of Buddhism are profound and subtle, and the principles are vast and pure. The 'One Characteristic' (Eka-laksana) of the path is distant and difficult to fathom, and the 'Gate of Non-duality' (Advaya-dvara) is silent and without sound. If one does not have a deep understanding of the profound doctrines and a thorough explanation of the subtle meanings, how can these places be easily distinguished? As for propagating the correct Dharma, it lies in benefiting sentient beings. My understanding of the inner meaning of Buddhism is indeed something I enjoy and am happy to learn. However, in exploring the depths and reaching the far reaches, there are still many things I do not understand. As for the principle of benefiting sentient beings, what is there to discuss? All the monks are entering the gate of Buddhism, and their cultivation is becoming increasingly broad. As for you, Dharma Master, there is no need for me to say more. You say you wish to hear my explanation, but I truly do not understand your meaning. I presume you can understand my meaning, so I will not say more. Tong respectfully bows.

Memorial by Shi Fayun (Fa Yun)

Your Highness, with your innate superior wisdom, profound understanding of subtle principles, natural eloquence, and extraordinary discourse, every time

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往復闔筵心醉。真令諸天贊善。實使釋梵雨華。貧道雖幼知向方。而長無成業。簉之濫吹聖明。而識慚無退者。豈不願餐幽致。敢祈仰者。誠在希聞妙說。今猥蒙答旨。未許群情。退思輕脫用深悚懼。渴仰有實饑虛非假。循思檢愿重以祈聞。唯希甘露當開。用得永祛鄙吝。伏願四弘本誓。曲允三請。慇勤謹啟。

重覽來示。知猶欲令述義。不辨為利具如前言。甘露之開彌慚來說。若止是略標義宗。無為不爾。但愧以魚目擬法師之夜光耳。統和南。

謝敕赍水犀如意啟

臣統啟。應敕左右佰佛掌。奉宣敕旨。垂赍水犀如意一柄。式是道義所須。白玉照采方斯非貴。珊瑚挺質匹此未珍。雕剞既成先被庸薄。如蒙漢帝之簪。似獲趙堯之印。謹仰承威神陳諸講席。方使歡喜羅漢懷棄缽之嗟。王式碩儒折驪駒之辯。熊飾寶刀。子桓恧其大赍。牦牛輕拂。張敞慚其舊儀。殊恩特降伏深荷躍。不任下情。謹啟事以聞。謹啟。

令旨解二諦義(並答問)

二諦理實深玄。自非虛懷。無以通其弘遠。明道之方。其由非一。舉要論之不出境智。或時以境明義。或時以智顯行。至於二諦即是就境明義。若迷其方三有不絕。若達其致萬累斯遣。所言二諦者。一是真諦。二名俗諦。真諦亦名第一義諦。俗諦亦名世

諦。真諦俗諦以定體立名。第一義諦世諦以褒貶立目。若以次第言說。應云一真諦。二俗諦。一與二合。數則為三。非直數過於二。亦名有前後。于義非便。真既不因俗而有。俗亦不由真而生。正可得言一真一俗。真者是實義。即是平等更無異法。能為雜間。俗者即是集義。此法得生。浮偽起作。第一義者。就無生境中別立美名。言此法最勝最妙無能及者。世者以隔別為義。生滅流動無有住相。涅槃經言。出世人所知名第一義諦。世人所知名為世諦。此即文證褒貶之理。二諦立名差別不同。真俗世等以一義說。第一義諦以二義說。正言此理德既第一義亦第一。世既浮偽更無有義。所以但立世名。諦者以審實為義。真諦審實是真。俗諦審實是俗。真諦離有離無。俗諦即有即無。即有即無斯是假名。離有離無此為中道。真是中道。以不生為體。俗既假名。以生法為體。

南澗寺慧超咨曰。浮偽起作名之為俗。離於有無名之為真。未審浮偽為當與真一體為當有異。令旨答曰。世人所知生法為體。出世人所知不生為體。依人作論。應如是說。若論真即有是空。俗指空為有。依此義明不得別異。又咨。真俗既云一體。未審真諦亦有起動。為當起動自動不關真諦。令旨又答。真理寂然無起動相。凡夫惑識自橫見起動。又咨。

【現代漢語翻譯】 現代漢語譯本 諦（Dì，真理）。真諦和俗諦以確定的體性來建立名稱。第一義諦（Dìyìyìdì，最高真理）和世諦（Shìdì，世俗真理）以褒揚和貶低的含義來設立名目。如果按照次第來說，應該說一真諦，二俗諦。一和二合在一起，數量就是三。不僅僅是數量超過了二，也說明有前後順序，在義理上不方便。真諦不因為俗諦而存在，俗諦也不由真諦而產生。只能說一真一俗。真，是真實的意義，就是平等，沒有其他不同的法能夠混雜其中。俗，是聚集的意義，此法得以產生，虛浮虛假由此而起。第一義，就在無生的境界中特別設立美好的名稱，說此法最殊勝最微妙，沒有能夠比得上的。世，以隔絕為意義，生滅流動，沒有停留的相狀。《涅槃經》（Nièpán Jīng，Nirvana Sutra）說，出世之人所知曉的名為第一義諦，世人所知曉的名為世諦。這就是文字證明褒貶的道理。二諦設立名稱的差別不同，真、俗、世等用一個意義來說明，第一義諦用兩個意義來說明。正可以說此理，德既是第一，義也是第一。世既然是虛浮虛假，就沒有什麼意義，所以只設立世名。諦，以審察真實為意義。真諦審察真實是真，俗諦審察真實是俗。真諦遠離有和無，俗諦即是有也是無。即是有也是無，這是假名。遠離有和無，這是中道。真是中道，以不生為體性。俗既然是假名，以生法為體性。

南澗寺（Nánjiàn Sì，Nanjian Temple）的慧超（Huìchāo，Huichao）請教說，虛浮虛假由此而起，名為俗。遠離有和無，名為真。不知道虛浮虛假是和真諦一體，還是有所不同？令旨回答說，世人所知曉的以生法為體性，出世之人所知曉的以不生為體性。依據人來作論，應該這樣說。如果說真諦，就是有即是空。俗諦指空為有。依據這個意義來說明，就不能說有差別。又請教，真俗既然說是一體，不知道真諦也有起動嗎？還是起動是自動的，不關真諦的事情？令旨又回答說，真理寂靜，沒有起動的相狀。凡夫迷惑的意識自己橫生出起動的見解。又請教。

【English Translation】 English version Truth (Dì). The True Truth (Zhēndì) and Conventional Truth (Súdì) are named based on their established nature. The Ultimate Truth (Dìyìyìdì) and Worldly Truth (Shìdì) are titled based on commendation and derogation. If speaking in sequence, one should say: one True Truth, two Conventional Truths. One and two combined make three. Not only does the number exceed two, but it also implies a sequence, which is inconvenient in terms of meaning. The True Truth does not exist because of the Conventional Truth, nor does the Conventional Truth arise from the True Truth. One can only say one True and one Conventional. True refers to the meaning of reality, which is equality, without any other different dharmas that can be mixed in. Conventional refers to the meaning of aggregation, where this dharma can arise, and illusion and falsehood emerge from it. Ultimate Truth is a beautiful name specifically established in the realm of non-birth, saying that this dharma is the most supreme and wonderful, unmatched by anything else. Worldly refers to the meaning of separation, with birth and death flowing without any abiding aspect. The Nirvana Sutra states that what is known by those who have transcended the world is called the Ultimate Truth, and what is known by worldly people is called the Worldly Truth. This is textual evidence of the principle of commendation and derogation. The establishment of the names of the two truths differs; True, Conventional, and Worldly are explained with one meaning, while Ultimate Truth is explained with two meanings. It can be rightly said that this principle, virtue, is both ultimate and first. Since the world is illusory and false, it has no meaning, so only the name 'Worldly' is established. Truth is defined by the meaning of careful examination and reality. The True Truth carefully examines reality and is true; the Conventional Truth carefully examines reality and is conventional. The True Truth is apart from existence and non-existence; the Conventional Truth is both existence and non-existence. Being both existence and non-existence is a provisional name. Being apart from existence and non-existence is the Middle Way. True is the Middle Way, with non-birth as its essence. Since Conventional is a provisional name, it has birth-dharma as its essence.

Huichao of Nanjian Temple inquired, 'Illusion and falsehood arise, which is called Conventional. Being apart from existence and non-existence is called True. I don't know whether illusion and falsehood are one with the True Truth or different?' The decree replied, 'What worldly people know has birth-dharma as its essence; what those who have transcended the world know has non-birth as its essence. Based on people's arguments, it should be said this way. If speaking of the True Truth, existence is emptiness. The Conventional Truth points to emptiness as existence. Based on this meaning, it cannot be said that there is a difference.' He further inquired, 'Since the True and Conventional are said to be one, I don't know whether the True Truth also has arising and movement, or whether arising and movement are automatic and have nothing to do with the True Truth?' The decree replied again, 'The True principle is tranquil and has no aspect of arising and movement. The deluded consciousness of ordinary people themselves gives rise to the view of arising and movement.' He further inquired.

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未審有起動而凡夫橫見。無起動而凡夫橫見。令旨又答。若有起動則不名橫見。以無動而見動所以是橫見。又咨。若法無起動則唯應一諦。令旨又答。此理常寂此自一諦。橫見起動復是一諦。準應有兩不得言一。又咨。為有橫見為無橫見。令旨又答。依人為語有此橫見。又咨。若依人語故有橫見。依法為談不應見動。令旨又答。法乃無動。不妨橫者自見其動。

丹陽尹晉安王蕭綱咨曰。解旨依人為辨有生不生。未審浮虛之與不生。只是一體為當有異。令旨答曰。凡情所見見其起動。聖人所見見其不生。依仁為論乃是異體。若語相即則不成異。具如向釋不復多論。又咨。若真不異俗。俗不異真。豈得俗人所見生法為體。聖人所見不生為體。令旨答。即俗知真。即真見俗。就此為談自成無異。約人辨見自有生不生殊。又咨。未審俗諦之體既雲浮幻。何得於真實之中見此浮幻。令旨答。真實之體自無浮幻。惑者橫構。謂之為有。無傷真實體自虛玄。又咨。聖人所見見不流動。凡夫所見自見流動。既流不流異。愚謂不得為一。令旨答。不謂流不流各是一體。正言凡夫于不流之中橫見此流。以是為論可得成一。又咨。真寂之體本自不流。凡夫見流不離真體。然則但有一真不成二諦。令旨答。體恒相即理不得異。但凡見浮虛

【現代漢語翻譯】 現代漢語譯本 問：未經審察，（凡夫）妄見（萬法）生起和變動；沒有生起和變動，（凡夫）也妄見（萬法）生起和變動。 答：如果真有生起和變動，那就不叫妄見了。正因為沒有變動卻見到變動，所以才是妄見。 問：如果法本身沒有生起和變動，那麼就應該只有真諦（一個層面）。 答：這個道理本來就是寂靜的，這本身就是一個真諦。妄見生起和變動，又是另一個真諦。照此推論，應該有兩個真諦，不能說只有一個。 問：到底是有妄見，還是沒有妄見？ 答：依隨人的言語來說，才有這種妄見。 問：如果依隨人的言語才有妄見，那麼依法理來說，就不應該見到變動。 答：法本身是沒有變動的，但這不妨礙妄見的人自己見到變動。

丹陽尹、晉安王蕭綱問道：理解您的旨意，依隨人來分辨有生和不生。我想知道，浮虛（的俗諦）和不生（的真諦），只是一體，還是有區別？ 答：凡夫的情感所見，見到的是生起和變動；聖人所見，見到的是不生。依隨仁者來討論，那是有區別的。如果從相互聯繫的角度來說，那就沒有區別。具體如之前所解釋的，不再多說。 又問：如果真諦和俗諦沒有區別，俗諦和真諦沒有區別，怎麼能說俗人所見以生法為本體，聖人所見以不生為本體呢？ 答：在俗諦中認識真諦，在真諦中看到俗諦，就此而言，自然沒有區別。但如果依隨人來分辨所見，自然有生和不生的不同。 又問：我想知道，俗諦的本體既然說是虛幻的，怎麼能在真實之中見到這種虛幻呢？ 答：真實的本體本身沒有虛幻，是迷惑的人妄自構造，認為它存在。這並不會損害真實本體的虛玄。 又問：聖人所見，見到的是不流動；凡夫所見，自己見到的是流動。既然流動和不流動不同，我認為不能說它們是一體。 答：我不是說流動和不流動各自是一個本體，而是說凡夫在不流動之中妄見這種流動。這樣來討論，就可以說它們是一體。 又問：真寂的本體本來就不流動，凡夫見到的流動並沒有離開真體。既然如此，那就只有一個真諦，不能有兩個諦。 答：本體恒常相互聯繫，道理上不能說它們不同。只是凡夫妄見虛幻。

【English Translation】 English version Question: Without examination, ordinary people mistakenly perceive arising and movement; without arising and movement, ordinary people also mistakenly perceive arising and movement. Answer: If there were actual arising and movement, it would not be called mistaken perception. It is precisely because there is no movement, yet movement is perceived, that it is a mistaken perception. Question: If the Dharma itself has no arising and movement, then there should only be one truth (one level of reality). Answer: This principle is inherently tranquil; this itself is one truth. Mistakenly perceiving arising and movement is another truth. According to this reasoning, there should be two truths, and it cannot be said that there is only one. Question: Is there mistaken perception, or is there no mistaken perception? Answer: Depending on human language, there is this mistaken perception. Question: If mistaken perception exists because of human language, then according to the Dharma, one should not see movement. Answer: The Dharma itself is without movement, but this does not prevent those with mistaken perception from seeing movement themselves.

Danyang Yin, Prince Xiao Gang of Jin'an, asked: Understanding your intention, distinguishing between arising and non-arising depends on the person. I would like to know, are the illusory (conventional truth) and non-arising (ultimate truth) the same entity, or are they different? Answer: What ordinary people perceive with their emotions is arising and movement; what sages perceive is non-arising. Discussing it based on the perspective of the benevolent, they are different entities. If speaking in terms of mutual connection, then they are not different. As explained before, I will not elaborate further. Question: If the true is not different from the conventional, and the conventional is not different from the true, how can it be said that what ordinary people see takes arising as its essence, while what sages see takes non-arising as its essence? Answer: Know the true in the conventional, and see the conventional in the true. Speaking in this way, they naturally become non-different. But if distinguishing perceptions based on the person, there are naturally differences between arising and non-arising. Question: I would like to know, since the essence of conventional truth is said to be illusory, how can this illusion be seen within the real? Answer: The essence of the real itself has no illusion; it is constructed by those who are deluded, who think it exists. This does not harm the real essence, which is inherently empty and profound. Question: What sages see is non-flowing; what ordinary people see is flowing. Since flowing and non-flowing are different, I believe they cannot be said to be one. Answer: I am not saying that flowing and non-flowing are each a separate entity, but rather that ordinary people mistakenly perceive this flowing within the non-flowing. Discussing it in this way, it can be said that they are one. Question: The essence of true stillness is originally non-flowing, and the flowing seen by ordinary people does not depart from the true essence. In that case, there is only one true essence, and there cannot be two truths. Answer: The essence is constantly interconnected, and in principle, they cannot be said to be different. It is just that ordinary people mistakenly perceive illusion.

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聖睹真寂。約彼凡聖可得立二諦名。

招提寺慧琰咨曰。凡夫見俗以生法為體。聖人見真以不生為體。未審生與不生。但見其異復依何義而得辨一。令旨答曰。凡夫人于無構有。聖人即有辨無。有無相即此談一體。又咨。未審此得談一。一何所名。令旨答。正以有不異無無不異有。故名為一更無異名。又咨。若無不異有。有不異無。但見其一。云何為二。令旨答。凡夫見有聖人見無。兩見既分以茲成二。又咨。聖人見無無可稱諦。凡夫見有何得稱諦。令旨答。聖人見無在聖為諦。凡夫審謂為有。故於凡為諦。

棲玄寺曇宗咨曰。聖人為見世諦為不見世諦。令旨答曰。聖人知凡人見有世諦。若論聖人不復見此。又咨。聖人既不見世諦。云何以世諦教化眾生。令旨答。聖人無惑自不見世諦。無妨聖人知凡夫所見。故曲隨物情說有二諦。又咨。聖人知凡見世諦。即此凡夫不。令旨答。此凡即是世諦。聖人亦不見此凡。又咨。聖既不見凡。焉知凡見世諦。令旨答。聖雖自無凡。亦能知有凡。自謂為有。故曲赴其情為說世諦。

司徒從事中郎王規咨曰。未審真俗既不同。豈得相即之義。令旨答。聖人所得自見其無。凡人所得自見其有。見自不同。無妨俗不出真外。又咨。未審既無異。質而有二義。為當義離於

【現代漢語翻譯】 現代漢語譯本：以聖人的視角來看，可以真正領悟寂滅的境界。依據凡夫和聖人的不同，可以建立真諦和俗諦這兩種說法。

招提寺的慧琰問道：『凡夫所見是世俗的，以生滅法為根本；聖人所見是真理，以不生滅法為根本。不知道生與不生，只看到它們的差異，又依據什麼道理來辨別它們的一致性呢？』 皇帝的旨意回答說：『凡夫人憑空捏造有，聖人則從有中辨別出無。有和無相互依存，這就是一體的含義。』 慧琰又問：『不知道這個「一」該如何理解，這個「一」又該如何稱呼呢？』 皇帝的旨意回答說：『正因為有不異於無，無不異於有，所以稱之為「一」，沒有其他的名稱。』 慧琰又問：『如果無不異於有，有不異於無，只看到它們的一致性，那又如何區分出二諦呢？』 皇帝的旨意回答說：『凡夫看到的是有，聖人看到的是無。兩種見解既然不同，就由此形成了二諦。』 慧琰又問：『聖人所見的無，無可稱之為真諦。凡夫所見的有，又怎麼能稱之為俗諦呢？』 皇帝的旨意回答說：『聖人所見的無，在聖人的境界中就是真諦。凡夫確實認為是有的，所以在凡夫的境界中就是俗諦。』

棲玄寺的曇宗問道：『聖人是能見到世俗諦，還是不能見到世俗諦呢？』 皇帝的旨意回答說：『聖人知道凡人所見的是有世俗諦。如果從聖人的角度來說，就不再見到這些了。』 曇宗又問：『聖人既然見不到世俗諦，又如何用世俗諦來教化眾生呢？』 皇帝的旨意回答說：『聖人沒有迷惑，所以自己見不到世俗諦。但這不妨礙聖人知道凡夫所見。所以才順應眾生的情感，說有二諦。』 曇宗又問：『聖人知道凡夫見到世俗諦，那麼這個凡夫就是世俗諦嗎？』 皇帝的旨意回答說：『這個凡夫就是世俗諦。聖人也見不到這個凡夫。』 曇宗又問：『聖人既然見不到凡夫，又怎麼知道凡夫見到世俗諦呢？』 皇帝的旨意回答說：『聖人雖然自身沒有凡夫的境界，也能知道有凡夫，並且凡夫自己認為是有。所以才順應他們的情感，為他們解說世俗諦。』

司徒從事中郎王規問道：『不知道真諦和俗諦既然不同，怎麼能有相互依存的含義呢？』 皇帝的旨意回答說：『聖人所證悟的是空無，凡人所執著的是實有。見解各自不同，但不妨礙俗諦不超出真諦的範圍。』 王規又問：『不知道既然沒有差異，本質上卻有二諦的含義，是二諦的含義脫離了本質，還是本質本身就具有二諦的含義呢？』

【English Translation】 English version: From the perspective of a sage, one can truly realize the state of tranquility and extinction (真寂, Zhēn jì). Based on the differences between ordinary beings (凡夫, Fán fū) and sages (聖人, Shèng rén), one can establish the names of two truths (二諦, Èr dì): the ultimate truth (真諦, Zhēn dì) and the conventional truth (俗諦, Sú dì).

Huì Yǎn of Zhāotí Monastery asked: 'Ordinary beings see the mundane, taking the phenomena of arising (生, shēng) as their essence. Sages see the truth, taking the phenomena of non-arising (不生, bù shēng) as their essence. I do not understand arising and non-arising; I only see their differences. According to what principle can we distinguish their unity?' The imperial decree replied: 'Ordinary beings fabricate existence from nothing. Sages discern non-existence from existence. Existence and non-existence are mutually dependent; this speaks of one entity (一體, yī tǐ).' Huì Yǎn further asked: 'I do not understand how to comprehend this 'one.' What should this 'one' be called?' The imperial decree replied: 'Precisely because existence is not different from non-existence, and non-existence is not different from existence, it is called 'one.' There is no other name.' Huì Yǎn further asked: 'If non-existence is not different from existence, and existence is not different from non-existence, and we only see their unity, then how do we distinguish the two truths?' The imperial decree replied: 'Ordinary beings see existence; sages see non-existence. Since the two views are different, they form the two truths.' Huì Yǎn further asked: 'The non-existence seen by sages cannot be called conventional truth. How can the existence seen by ordinary beings be called conventional truth?' The imperial decree replied: 'The non-existence seen by sages is the ultimate truth in the realm of sages. Ordinary beings truly believe it to be existence, so it is the conventional truth in the realm of ordinary beings.'

Tán Zōng of Qīxuán Monastery asked: 'Can sages see the conventional truth, or can they not see the conventional truth?' The imperial decree replied: 'Sages know that ordinary beings see the conventional truth as existence. From the perspective of sages, they no longer see these things.' Tán Zōng further asked: 'Since sages do not see the conventional truth, how do they use the conventional truth to teach sentient beings?' The imperial decree replied: 'Sages are without delusion, so they do not see the conventional truth themselves. However, this does not prevent sages from knowing what ordinary beings see. Therefore, they accommodate the feelings of beings and speak of the two truths.' Tán Zōng further asked: 'The sage knows that ordinary beings see the conventional truth. Is this ordinary being the conventional truth itself?' The imperial decree replied: 'This ordinary being is the conventional truth. Sages also do not see this ordinary being.' Tán Zōng further asked: 'Since sages do not see ordinary beings, how do they know that ordinary beings see the conventional truth?' The imperial decree replied: 'Although sages themselves do not have the realm of ordinary beings, they can know that there are ordinary beings, and that ordinary beings themselves believe in existence. Therefore, they accommodate their feelings and explain the conventional truth to them.'

Wáng Guī, a staff member of the Ministry of Civil Affairs, asked: 'I do not understand how the ultimate truth and the conventional truth, being different, can have the meaning of mutual dependence?' The imperial decree replied: 'What sages realize is emptiness; what ordinary beings cling to is existence. Their views are different, but this does not prevent the conventional truth from not exceeding the scope of the ultimate truth.' Wáng Guī further asked: 'I do not understand that since there is no difference, but there are two meanings in essence, is it that the meanings of the two truths are detached from the essence, or does the essence itself have the meanings of the two truths?'

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體。為當即義即體。令旨答。更不相出名為一體。愚聖見殊自成異義。又咨。凡夫為但見俗亦得見真。令旨答。止得見俗不得見真。又咨。體既相即寧不睹真。令旨答。凡若見真不應睹俗。睹俗既妄焉得見真。

靈根寺僧遷咨曰。若第一以無過為義。此是讚歎之名。真離於俗亦應是讚歎之名。令旨答曰。即此體真。不得言嘆。第一義諦既更立美名。所以是嘆。又咨。無勝我者既得稱讚嘆。我體即真。何故非嘆。令旨答。無勝我者所以得稱讚。我體即真亦是我真。故非讚歎。又咨。我無過者。所以得稱讚嘆。我是不偽何得非贊。令旨答。不偽真是當體之名。如人體義謂之解義。正足稱其實體。豈成讚歎。又咨。此法無能出者。焉得即是讚歎。令旨答。既云無出。非贊如何。

羅平侯蕭正立咨曰。未審俗諦是生法以不。令旨答曰。俗諦之體正是生法。又咨。俗既橫見。何得有生。令旨答。橫見為有。所以有生。又咨。橫見為有。實自無法。實既無法說何為生。令旨答。即此生法名為橫見。亦即此橫見名為生法。又咨。若是橫見不應有生。若必有生名何橫見。令旨答。既云橫見。實自無生。但橫見為有。有此橫生。

衡山侯蕭恭咨曰。未審第一義諦既有義目。何故世諦獨無義名。令旨答曰。世既浮俗無義

【現代漢語翻譯】 現代漢語譯本：體性。當體就是意義，意義就是體性。令旨回答：它們不互相脫離，被稱為一體。愚人和聖人的見解不同，自然形成不同的意義。又問：凡夫只是見到世俗，也能見到真理嗎？令旨回答：只能見到世俗，不能見到真理。又問：體性既然相互融合，難道不能見到真理嗎？令旨回答：如果見到真理，就不應該看到世俗。看到世俗是虛妄的，怎麼能見到真理？ 靈根寺的僧人遷請教說：如果將『第一』理解為『沒有超過』，這是一種讚歎的說法。真理脫離於世俗，也應該是讚歎的說法。令旨回答說：就體性本身而言是真理，不能說是讚歎。第一義諦已經另外建立了美好的名稱，所以是讚歎。又問：『沒有勝過我的人』既然可以被稱為讚歎，我的體性就是真理，為什麼不是讚歎？令旨回答：『沒有勝過我的人』之所以可以被稱為讚歎，『我的體性就是真理』也是『我的真理』，所以不是讚歎。又問：『我沒有過失』，所以可以被稱為讚歎，『我是不虛偽的』，為什麼不是讚歎？令旨回答：『不虛偽』是真理本身固有的名稱，就像理解人體意義時稱為『解義』一樣，正足以稱其真實體性，怎麼能算是讚歎？又問：『此法沒有能超越的』，怎麼能說是讚歎？令旨回答：既然說是『沒有超越』，如果不是讚歎又是什麼？ 羅平侯蕭正立請教說：不知道世俗諦是生滅法嗎？令旨回答說：世俗諦的體性正是生滅法。又問：世俗既然是虛妄的顯現，怎麼會有生滅？令旨回答：因為虛妄的顯現才認為有，所以才有生滅。又問：虛妄的顯現認為有，實際上本來沒有法。實際上既然沒有法，說什麼生滅？令旨回答：這生滅法就叫做虛妄的顯現，也即是這虛妄的顯現叫做生滅法。又問：如果是虛妄的顯現，就不應該有生滅。如果一定有生滅，那還叫什麼虛妄的顯現？令旨回答：既然說是虛妄的顯現，實際上本來沒有生。只是因為虛妄的顯現才認為有，才有這虛妄的生。 衡山侯蕭恭請教說：不知道第一義諦既然有義理的名稱，為什麼世俗諦唯獨沒有義理的名稱？令旨回答說：世俗是虛浮的，沒有義理。

【English Translation】 English version: The nature of the substance. The substance itself is the meaning, and the meaning is the substance itself. The decree answers: They do not separate from each other and are called one entity. The views of the foolish and the wise differ, naturally forming different meanings. Further question: Can ordinary people only see the mundane and also see the truth? The decree answers: They can only see the mundane and cannot see the truth. Further question: Since the substance is integrated, shouldn't one be able to see the truth? The decree answers: If one sees the truth, one should not see the mundane. Seeing the mundane is illusory, how can one see the truth? The monk Qian from Linggen Temple inquired: If 'first' is understood as 'nothing surpasses', this is a statement of praise. Truth being separate from the mundane should also be a statement of praise. The decree answers: In terms of the substance itself, it is truth, and cannot be said to be praise. The ultimate truth has already established a beautiful name, so it is praise. Further question: 'No one surpasses me' can be called praise, my substance is truth, why is it not praise? The decree answers: 'No one surpasses me' can be called praise because 'my substance is truth' is also 'my truth', so it is not praise. Further question: 'I have no faults', so it can be called praise, 'I am not false', why is it not praise? The decree answers: 'Not false' is the inherent name of truth itself, just like understanding the meaning of the human body is called 'understanding the meaning', it is sufficient to describe its true nature, how can it be considered praise? Further question: 'This Dharma cannot be surpassed by anyone', how can it be praise? The decree answers: Since it is said 'cannot be surpassed', if it is not praise, then what is it? Marquis Xiao Zhengli of Luoping inquired: I don't know if conventional truth (俗諦) is the law of arising and ceasing (生滅法)? The decree answers: The nature of conventional truth is precisely the law of arising and ceasing. Further question: Since the mundane is a false appearance, how can there be arising and ceasing? The decree answers: Because of the false appearance, it is believed to exist, so there is arising and ceasing. Further question: The false appearance is believed to exist, but in reality, there is no Dharma (法). Since in reality there is no Dharma, what arising and ceasing are you talking about? The decree answers: This law of arising and ceasing is called the false appearance, and this false appearance is called the law of arising and ceasing. Further question: If it is a false appearance, there should be no arising and ceasing. If there must be arising and ceasing, then what is it called a false appearance? The decree answers: Since it is said to be a false appearance, in reality, there is no arising. It is only because of the false appearance that it is believed to exist, and there is this false arising. Marquis Xiao Gong of Hengshan inquired: I don't know why, since the ultimate truth (第一義諦) has a name of meaning, why does conventional truth alone not have a name of meaning? The decree answers: The mundane is superficial and has no meaning.

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可辨。又咨。若無義可辨。何以稱諦。令旨答。凡俗審見。故立諦名。又咨。若凡俗見有得受諦名。亦應凡俗見有得安義字。令旨答。凡俗審見。故諦名可立。浮俗無義。何得強字為義。又咨。浮俗雖無實義。不無浮俗之義。既有此浮俗。何得不受義名。令旨答。正以浮俗故無義可辨。若有義可辨何名浮俗。

中興寺僧懷咨曰。令旨解言。真不離俗。俗不離真。未審真是無相。俗是有相。相無相殊。何得同體。令旨答曰。相與無相此處不同。但凡所見有。即是聖所見無。以此為論。可得無別。又咨。既是一法。云何得見為兩。見既有兩豈是一法。令旨答。理乃不兩。隨物所見。故得有兩。又咨。見既有兩。豈不相違。令旨答。法若實兩。可得相違。法常不兩。人見自兩。就此作論。焉得相乖。又咨。人見有兩。可說兩人。理既是一。豈得有兩。令旨答。理雖不兩而約人成兩。

始興王第四男蕭映咨曰。第一義諦其義第一。德亦第一不。令旨答曰。義既第一。德亦第一。又咨。直言第一。已苞德義。何得復加義字以致繁複。令旨答。直言第一在義猶昧。第一見義可得盡美。又咨。若加以義字可得盡美。何不加以德字可得盡美。令旨答。第一是德。豈待復加。但加義字則德義雙美。又咨。直稱第一足見其美。

【現代漢語翻譯】 現代漢語譯本 可以辨別。又問：如果沒有意義可以辨別，憑什麼稱為『諦』（satya，真理）？ 皇帝的旨意回答：因為凡夫俗子確實看到了（某種現象），所以才設立『諦』這個名稱。 又問：如果凡夫俗子所見到的（現象）可以得到『諦』這個名稱，那麼也應該凡夫俗子所見到的（事物）可以安上『義』（artha，意義）這個字。 皇帝的旨意回答：因為凡夫俗子確實看到了（某種現象），所以『諦』這個名稱可以成立。而虛浮的世俗沒有意義，怎麼能強行給它安上『義』這個字呢？ 又問：虛浮的世俗即使沒有實在的意義，難道沒有虛浮世俗的意義嗎？既然有這種虛浮世俗的意義，為什麼不能接受『義』這個名稱呢？ 皇帝的旨意回答：正因為是虛浮世俗，所以沒有意義可以辨別。如果有意義可以辨別，那還叫什麼虛浮世俗呢？

中興寺的僧人懷咨問道：皇帝的旨意解釋說，『真』（tathata，真如）不離開『俗』（samvriti，世俗），『俗』不離開『真』。不知道『真』是無相（alakshana，沒有表象），『俗』是有相（salakshana，有表象）。表象和無表象不同，怎麼能是同一個本體呢？ 皇帝的旨意回答說：表象和無表象，區別就在這裡。凡夫所見為有，就是聖人所見為無。以此來討論，就可以沒有差別。 又問：既然是同一法（dharma，佛法），為什麼會看到兩種不同的（現象）？既然看到兩種不同的（現象），怎麼會是同一法呢？ 皇帝的旨意回答：理（dharma-nature，法性）本來沒有兩種，隨著眾生所見的不同，所以才會有兩種（現象）。 又問：既然看到兩種不同的（現象），難道不是互相矛盾嗎？ 皇帝的旨意回答：法如果確實是兩種，那就可以說是互相矛盾。法本來不是兩種，是人們的見解自己分成了兩種。就此來討論，怎麼會互相違背呢？ 又問：人們的見解有兩種，可以說成是兩個人（的見解不同）。理既然是唯一的，怎麼會有兩種（見解）呢？ 皇帝的旨意回答：理雖然不是兩種，但是依附於人就形成了兩種（見解）。

始興王第四子蕭映問道：第一義諦（paramartha-satya，勝義諦）的意義是第一，它的功德也是第一嗎？ 皇帝的旨意回答說：意義既然是第一，功德也是第一。 又問：直接說『第一』，已經包含了功德和意義，為什麼還要加上『義』字，以至於顯得繁複呢？ 皇帝的旨意回答：直接說『第一』，其中所包含的意義還不明確。說『第一義』，就可以完全表達它的美好。 又問：如果加上『義』字就可以完全表達它的美好，為什麼不加上『德』字，就可以完全表達它的美好呢？ 皇帝的旨意回答：『第一』本身就是功德，哪裡還需要再加？只要加上『義』字，那麼功德和意義就都完美了。 又問：直接稱『第一』，就足以看出它的美好了。

【English Translation】 English version Distinguishable. Further inquiry: If there is no meaning to distinguish, how can it be called 'Satya' (諦, truth)? The imperial decree answers: Because ordinary people truly see (a phenomenon), therefore the name 'Satya' is established. Further inquiry: If what ordinary people see can receive the name 'Satya', then what ordinary people see should also be able to have the word 'Artha' (義, meaning) attached to it. The imperial decree answers: Because ordinary people truly see (a phenomenon), the name 'Satya' can be established. But superficial customs have no meaning, how can one forcibly attach the word 'Artha' to them? Further inquiry: Even if superficial customs have no real meaning, don't they have the meaning of superficial customs? Since there is this meaning of superficial customs, why can't they receive the name 'Artha'? The imperial decree answers: Precisely because they are superficial customs, there is no meaning to distinguish. If there were meaning to distinguish, what would they be called superficial customs?

The monk Huai Zi of Zhongxing Temple asked: The imperial decree explains that 'Tathata' (真, suchness) does not leave 'Samvriti' (俗, conventional truth), and 'Samvriti' does not leave 'Tathata'. I don't know if 'Tathata' is 'Alakshana' (無相, without characteristics), and 'Samvriti' is 'Salakshana' (有相, with characteristics). Since characteristics and without characteristics are different, how can they be the same entity? The imperial decree answers: Characteristics and without characteristics are different here. What ordinary people see as existent is what sages see as non-existent. Discussing it in this way, there can be no difference. Further inquiry: Since it is the same 'Dharma' (法, law), how can one see two different (phenomena)? Since one sees two different (phenomena), how can it be the same 'Dharma'? The imperial decree answers: The 'Dharma-nature' (理, principle) is originally not two, but according to what beings see, there are two (phenomena). Further inquiry: Since one sees two different (phenomena), aren't they contradictory? The imperial decree answers: If the 'Dharma' were truly two, then it could be said to be contradictory. The 'Dharma' is originally not two, it is people's views that divide it into two. Discussing it in this way, how can they contradict each other? Further inquiry: People's views are two, one can say that there are two people (with different views). Since the principle is unique, how can there be two (views)? The imperial decree answers: Although the principle is not two, it becomes two by depending on people.

Xiao Ying, the fourth son of the Prince of Shixing, asked: The meaning of 'Paramartha-satya' (第一義諦, ultimate truth) is the first, is its merit also the first? The imperial decree answers: Since the meaning is the first, the merit is also the first. Further inquiry: Directly saying 'the first' already encompasses merit and meaning, why add the word 'Artha' (義, meaning), leading to redundancy? The imperial decree answers: Directly saying 'the first', the meaning contained within is still unclear. Saying 'the first meaning' can fully express its beauty. Further inquiry: If adding the word 'Artha' can fully express its beauty, why not add the word 'merit' to fully express its beauty? The imperial decree answers: 'The first' itself is merit, why need to add more? Just adding the word 'Artha', then merit and meaning are both perfect. Further inquiry: Directly calling it 'the first' is enough to see its beauty.

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偏加義字似有所局。令旨答。第一表德。復加義字。二美俱陳。豈有所局。

吳平世子蕭勵咨曰。通旨云。第一義諦世諦。褒貶立名。真俗二諦定體立名。尋真諦之理既妙絕言慮。未審云何有定體之旨。令旨答曰。談其無相無真不真。寄名相說以真定體。又咨。若真諦無體。今寄言辨體。未審真諦無相。何不寄言辨相。令旨答。寄言辯體猶恐貶德。若復寄言辯相則有累虛玄。又咨。真諦玄虛離於言說。今既稱有真。豈非寄言辯相。令旨答。寄有此名。名自是相。無傷此理無相虛寂。又咨。未審此寄言辯體。為是當理為不當理。令旨答。無名而說名不全當理。又咨。若寄言辯名。名不當理。未審此寄將何所說。令旨答。雖不當理。為接引眾生須名相說。

宋熙寺慧令咨曰。真諦以不生為體。俗諦以生法為體。而言不生即生。生即不生。為當體中相即。為當義中相即。令旨答云。體中相即。義不相即。又咨。義既不即。體云何即。令旨答。凡見其有。聖睹其無。約見成異。就體恒即。又咨。體既無兩何事須即。令旨答。若體無別兩緣見有兩。見既兩異須明體即。又咨。若如解旨。果是就人明即。令旨答。約人見為二。二諦所以名生。就人見明即此亦大妨。

始興王第五男蕭曄咨曰。真諦稱真。是實真不

【現代漢語翻譯】 現代漢語譯本 『偏加義字』似乎有所侷限。『令旨』回答說，第一義諦是表彰功德，再用『加義字』，兩種美德都陳述出來，怎麼會有侷限呢？

吳平世子蕭勵請教說：『通旨』說，第一義諦和世俗諦，用褒貶來立名；真諦和俗諦，用確定的體性來立名。探尋真諦的道理，既然精妙到無法用言語和思慮來表達，不知道怎麼會有用確定的體性來表達的說法？『令旨』回答說：談論它無相，無所謂真不真，只是借用名相來說明真諦的確定體性。又問：如果真諦沒有體性，現在借用言語來辨明體性，不知道真諦沒有相，為什麼不借用言語來辨明相？『令旨』回答說：借用言語來辨明體性，還恐怕會貶低它的功德；如果再借用言語來辨明相，就會增加虛玄的累贅。又問：真諦玄妙虛無，遠離言語，現在既然稱它為『有真』，豈不是借用言語來辨明相？『令旨』回答說：借用『有』這個名稱，名稱本身就是相，不會損害真諦無相虛寂的道理。又問：不知道這種借用言語來辨明體性，是符合真理還是不符合真理？『令旨』回答說：本來沒有名稱，卻用名稱來說明，不能完全符合真理。又問：如果借用言語來辨明名稱，名稱不符合真理，不知道這種借用將要說明什麼？『令旨』回答說：雖然不完全符合真理，但爲了接引眾生，需要用名相來說明。

宋熙寺慧令請教說：真諦以不生為體性，俗諦以生法為體性，而說不生就是生，生就是不生，這是在本體中相互即是，還是在意義上相互即是？『令旨』回答說：本體中相互即是，意義上不相互即是。又問：意義上既然不即是，本體怎麼即是？『令旨』回答說：凡夫只看到『有』，聖人卻看到『無』。從凡夫的見解來看，就形成了差異；就本體而言，始終是即是的。又問：本體既然沒有兩樣，為什麼需要即是？『令旨』回答說：如果本體沒有差別，只是因為因緣和見解才產生了兩種差異。既然見解有差異，就需要說明本體是即是的。又問：如果像您解釋的那樣，果真是就人的見解來說明即是？『令旨』回答說：從人的見解來看，就有了二，二諦因此而產生。就人的見解來說明即是，這也會造成很大的妨礙。

始興王第五子蕭曄請教說：真諦被稱為『真』，是真實不虛的真嗎？

【English Translation】 English version The term 'biased addition of meaning' seems somewhat limited. The 'Imperial Edict' replies: The First Principle Truth (paramārtha-satya) is to praise virtues; adding 'addition of meaning' again, both merits are stated, how could there be limitations?

Xiao Li, the heir of Wu Ping, inquired: The 'General Edict' says, the First Principle Truth (paramārtha-satya) and the Conventional Truth (saṃvṛti-satya), establish names based on praise and criticism; the True Truth (tathatā-satya) and the Mundane Truth (lokavyavahāra-satya), establish names based on fixed essence. Since exploring the principle of the True Truth (tathatā-satya) is so subtle that it cannot be expressed by words and thoughts, I don't understand how there can be a saying that expresses it with a fixed essence? The 'Imperial Edict' replies: Talking about its non-form, there is no such thing as true or untrue; it merely borrows nominal forms to explain the fixed essence of the True Truth (tathatā-satya). He further asked: If the True Truth (tathatā-satya) has no essence, and now we borrow words to distinguish its essence, I don't understand why, since the True Truth (tathatā-satya) has no form, we don't borrow words to distinguish its form? The 'Imperial Edict' replies: Borrowing words to distinguish the essence is still feared to diminish its virtue; if we further borrow words to distinguish its form, it would increase the burden of emptiness and mystery. He further asked: The True Truth (tathatā-satya) is mysterious and empty, far from words and speech; now that it is called 'having truth', isn't it borrowing words to distinguish its form? The 'Imperial Edict' replies: Borrowing the name 'having', the name itself is a form, it does not harm the principle of non-form, emptiness, and tranquility. He further asked: I don't know whether this borrowing of words to distinguish the essence is in accordance with the truth or not? The 'Imperial Edict' replies: Originally there was no name, but using a name to explain it does not fully accord with the truth. He further asked: If borrowing words to distinguish the name, and the name does not accord with the truth, I don't know what this borrowing is going to explain? The 'Imperial Edict' replies: Although it does not fully accord with the truth, it is necessary to use nominal forms to explain in order to receive and guide sentient beings.

Hui Ling of Songxi Temple inquired: The True Truth (tathatā-satya) takes non-birth as its essence, and the Conventional Truth (saṃvṛti-satya) takes the law of birth as its essence, and it is said that non-birth is birth, and birth is non-birth. Is this mutual identity in the essence, or mutual identity in the meaning? The 'Imperial Edict' replies: Mutual identity in the essence, not mutual identity in the meaning. He further asked: Since the meaning is not identical, how is the essence identical? The 'Imperial Edict' replies: Ordinary people only see 'existence', while sages see 'non-existence'. From the perspective of ordinary people's views, differences are formed; in terms of essence, it is always identical. He further asked: Since the essence has no two aspects, why is identity necessary? The 'Imperial Edict' replies: If the essence has no difference, it is only because of conditions and views that two differences arise. Since views have differences, it is necessary to explain that the essence is identical. He further asked: If it is as you explained, is it really explaining identity from the perspective of people's views? The 'Imperial Edict' replies: From the perspective of people's views, there are two aspects, and the Two Truths (dve satye) therefore arise. Explaining identity from the perspective of people's views also causes great obstacles.

Xiao Ye, the fifth son of the King of Shixing, inquired: The True Truth (tathatā-satya) is called 'True', is it a true that is real and not false?

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。令旨答曰。得是實真。又咨。菩薩會真之時。為忘俗忘真不。令旨答。忘俗忘真。故說會真。又咨。若忘俗忘真故說會真。忘俗忘真何謂實真。令旨答。若存俗存真何謂實真。正由兩遣故謂實真。又咨。若忘俗忘真而是實真。亦應忘真忘俗而是實俗。令旨答。忘俗忘真所以見真。忘真忘俗彌見非俗。又咨。菩薩會真。既忘俗忘真。今呼實真便成乖理。令旨答。假呼實真。終自忘真。兩忘稱實。何謂乖理。

興皇寺法宣咨曰。義旨云。俗諦是有是無故以生法為體。未審有法有體可得稱生。無是無法。云何得有生義。令旨答曰。俗諦有無相待而立。既是相待故並得稱生。又咨。若有無兩法並稱為生。生義既一。則有無無異。令旨答。俱是凡夫所見故生義得同是有是無。焉得不異。又咨。若有無果別。應有生不生。令旨答。既相待立名。故同一生義。

程鄉侯蕭祇咨曰。未審第一之名。是形待以不。令旨答曰。正是形待。又咨。第一無相有何形待。令旨答。既云第一。豈得非待。又咨。第一是待。既稱第一。世諦待于第一。何不名為第二。若俗諦是待而不稱第二。亦應真諦是待不名第一。令旨答。若稱第一是待。于義已足。無假說俗。第二方成相待。又咨。若世諦之名不稱第二。則第一之稱無所形待。令旨答

【現代漢語翻譯】 現代漢語譯本：

令旨回答說：『確實如此，這是真實的。』又問：『菩薩會合真理之時，是忘記世俗還是忘記真理呢？』令旨回答：『忘記世俗，忘記真理，所以才說是會合真理。』又問：『如果忘記世俗，忘記真理，所以才說是會合真理，那麼忘記世俗，忘記真理，又如何是真實的真理呢？』令旨回答：『如果存留世俗，存留真理，又如何是真實的真理呢？正是因為兩者都捨棄，所以才說是真實的真理。』又問：『如果忘記世俗，忘記真理，才是真實的真理，也應該忘記真理，忘記世俗，才是真實的世俗。』令旨回答：『忘記世俗，忘記真理，所以才能見到真理。忘記真理，忘記世俗，更加顯現不是世俗。』又問：『菩薩會合真理，既然忘記世俗，忘記真理，現在稱呼為真實的真理，便成了違背道理。』令旨回答：『假借稱呼為真實的真理，最終還是會忘記真理。兩者都忘記，才稱為真實，哪裡違背道理呢？』 興皇寺的法宣（Fa Xuan）請教說：『義旨說，世俗諦（conventional truth）是有也是無，所以以生法（phenomena of arising）為體。不知道有法（existing phenomena）有體（substance），可以稱作生（arising）。無（non-existence）是無法（non-phenomena），怎麼能有生（arising）的意義呢？』令旨回答說：『世俗諦（conventional truth）的有（existence）和無（non-existence）是相互對待而成立的。既然是相互對待，所以都可以稱作生（arising）。』又問：『如果有（existence）和無（non-existence）兩種法（dharmas）都稱為生（arising），生（arising）的意義既然相同，那麼有（existence）和無（non-existence）就沒有區別了。』令旨回答：『都是凡夫所見，所以生（arising）的意義可以相同，都是有（existence）也是無（non-existence），怎麼能沒有區別呢？』又問：『如果有（existence）和無（non-existence）的果報不同，應該有生（arising）和不生（non-arising）。』令旨回答：『既然是相互對待而立名，所以同一個生（arising）的意義。 程鄉侯蕭祇（Xiao Zhi）請教說：『不知道第一（the ultimate）這個名稱，是依靠形待（form and dependence）而來的嗎？』令旨回答說：『正是依靠形待（form and dependence）。』又問：『第一（the ultimate）沒有相（characteristics），有什麼形待（form and dependence）呢？』令旨回答：『既然稱為第一（the ultimate），怎麼能不是依靠（dependence）呢？』又問：『第一（the ultimate）是依靠（dependence），既然稱為第一（the ultimate），世俗諦（conventional truth）依靠第一（the ultimate），為什麼不稱為第二（the second）呢？如果世俗諦（conventional truth）是依靠（dependence）而不稱為第二（the second），也應該真諦（ultimate truth）是依靠（dependence）而不稱為第一（the ultimate）。』令旨回答：『如果稱第一（the ultimate）是依靠（dependence），在意義上已經足夠了，不需要假借說世俗（conventional），第二（the second）才能成立相互對待。』又問：『如果世俗諦（conventional truth）的名稱不稱為第二（the second），那麼第一（the ultimate）的稱呼就沒有所依靠的對待。』令旨回答

【English Translation】 English version:

The decree replied: 'It is indeed true, this is the real truth.' Then asked: 'When a Bodhisattva unites with the truth, does he forget the mundane or forget the truth?' The decree replied: 'Forgetting the mundane, forgetting the truth, therefore it is said to unite with the truth.' Then asked: 'If forgetting the mundane, forgetting the truth, therefore it is said to unite with the truth, then how is forgetting the mundane, forgetting the truth, the real truth?' The decree replied: 'If retaining the mundane, retaining the truth, then how is it the real truth? It is precisely because both are relinquished that it is called the real truth.' Then asked: 'If forgetting the mundane, forgetting the truth, is the real truth, then forgetting the truth, forgetting the mundane, should also be the real mundane.' The decree replied: 'Forgetting the mundane, forgetting the truth, therefore one can see the truth. Forgetting the truth, forgetting the mundane, further reveals that it is not the mundane.' Then asked: 'When a Bodhisattva unites with the truth, since he forgets the mundane, forgets the truth, now calling it the real truth becomes contrary to reason.' The decree replied: 'Borrowing the term 'real truth', one will ultimately forget the truth itself. Both forgetting is called real, how is it contrary to reason?' Fa Xuan of Xinghuang Temple inquired: 'The meaning states that conventional truth (satyasaṃvṛti) is both existence and non-existence, therefore it takes arising phenomena (utpāda-dharma) as its substance. I do not understand how existing phenomena (sat-dharma) with substance (dravya) can be called arising (utpāda). Non-existence (asat) is non-phenomena (a-dharma), how can there be the meaning of arising (utpāda)?' The decree replied: 'The existence (sat) and non-existence (asat) of conventional truth (satyasaṃvṛti) are established in mutual dependence. Since they are mutually dependent, both can be called arising (utpāda).' Then asked: 'If both existence (sat) and non-existence (asat) are called arising (utpāda), and the meaning of arising (utpāda) is the same, then existence (sat) and non-existence (asat) are no different.' The decree replied: 'Both are seen by ordinary people, so the meaning of arising (utpāda) can be the same, both existence (sat) and non-existence (asat), how can they be not different?' Then asked: 'If the consequences of existence (sat) and non-existence (asat) are different, there should be arising (utpāda) and non-arising (anutpāda).' The decree replied: 'Since they are established with names in mutual dependence, they share the same meaning of arising (utpāda).' Xiao Zhi, Marquis of Chengxiang, inquired: 'I do not know whether the name 'the ultimate' (paramārtha) comes from form and dependence (rūpa-pratītya)?' The decree replied: 'It is precisely from form and dependence (rūpa-pratītya).' Then asked: 'The ultimate (paramārtha) has no characteristics (lakṣaṇa), what form and dependence (rūpa-pratītya) does it have?' The decree replied: 'Since it is called the ultimate (paramārtha), how can it not be dependence (pratītya)?' Then asked: 'The ultimate (paramārtha) is dependence (pratītya), since it is called the ultimate (paramārtha), conventional truth (lokasaṃvṛti) depends on the ultimate (paramārtha), why is it not called the second (dvitīya)? If conventional truth (lokasaṃvṛti) is dependence (pratītya) but is not called the second (dvitīya), then ultimate truth (paramārthasatya) should also be dependence (pratītya) but not be called the ultimate (paramārtha).' The decree replied: 'If calling the ultimate (paramārtha) is dependence (pratītya), it is sufficient in meaning, there is no need to borrow saying conventional (saṃvṛti), the second (dvitīya) can then establish mutual dependence.' Then asked: 'If the name of conventional truth (lokasaṃvṛti) is not called the second (dvitīya), then the name of the ultimate (paramārtha) has no dependence to rely on.' The decree replied

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。第一褒真。既云相待。世名是待。直置可知。

光宅寺法雲咨曰。聖人所知之境。此是真諦。未審能知之智。為是真諦。為是俗諦。令旨答曰。能知是智。所知是境。智來冥境得言即真。又咨。有智之人。為是真諦。為是俗諦。令旨答。若呼有智之人即是俗諦。又咨。未審俗諦之人。何得有真諦之智。令旨答。聖人能忘于俗。所以得有真智。又咨。此人既冥無生。亦應不得稱人。令旨答。冥于無生不得言人。寄名相說常自有人。

靈根寺慧令咨曰。為于真諦中見有。為俗諦中見有。令旨答曰。于真諦中橫見有俗。又咨。俗諦之有為實為虛。令旨答。是虛妄之有。又咨。為當見妄。為當見有。令旨答。見於妄有。又咨。無名相中何得見有名相。令旨答。于無名相見有名相。所以妄有。又咨。于無名相妄見為有。譬如火熱。惑者言冷。得就熱中有冷相不。若於無相而有名相。亦於火中應有此冷。令旨答。火自常熱妄見有冷。此自惑不嘗異。

湘宮寺慧興咨曰。凡夫之惑。為當但于真有迷。于俗亦迷。令旨答曰。于真見有。此是迷真。既見有俗不成迷俗。又咨。若使解俗便成解真。若不解真豈得解俗。令旨答。真理虛寂惑心不解。雖不解真何妨解俗。又咨。此心不解真。于真可是惑。此心既解俗。于俗

【現代漢語翻譯】 現代漢語譯本：第一褒真。既然說是相待（相互依存），世俗所說的『是待』，可以直接理解。

光宅寺的法雲（僧人名）請教說：『聖人所知的境界，這是真諦（paramārtha，終極真理）。不知道能知之智，是真諦還是俗諦（saṃvṛti-satya，世俗諦/相對真理）？』 令旨（皇帝的命令/批示）回答說：『能知的是智，所知的是境。智與境冥合，才能說是真。』 法雲又問：『有智慧的人，是真諦還是俗諦？』 令旨回答說：『如果稱呼有智慧的人，那就是俗諦。』 法雲又問：『不知道俗諦之人，怎麼能有真諦之智？』 令旨回答說：『聖人能夠忘卻世俗，所以才能有真智。』 法雲又問：『這個人既然冥合於無生（aniutpāda，不生），也就不應該再稱為人。』 令旨回答說：『冥合於無生，就不能說是人。只是借用名相來說，通常還是稱其為人。』

靈根寺的慧令（僧人名）請教說：『是在真諦中見到有，還是在俗諦中見到有？』 令旨回答說：『在真諦中橫生出俗諦之有。』 慧令又問：『俗諦之有是真實的還是虛妄的？』 令旨回答說：『是虛妄之有。』 慧令又問：『是見到虛妄，還是見到有？』 令旨回答說：『見到虛妄之有。』 慧令又問：『在無名相中，怎麼能見到有名相？』 令旨回答說：『在無名相中見到有名相，所以是虛妄之有。』 慧令又問：『在無名相中虛妄地見到有，譬如火是熱的，迷惑的人卻說冷。能從熱中找到冷的相嗎？如果在無相中而有名相，也應該能在火中找到冷。』 令旨回答說：『火本來就是熱的，妄見有冷，這是自己迷惑，不是火本身有變化。』

湘宮寺的慧興（僧人名）請教說：『凡夫的迷惑，是隻對真諦迷惑，還是對俗諦也迷惑？』 令旨回答說：『在真諦中見到有，這是迷惑真諦。既然見到有俗諦，就不算迷惑俗諦。』 慧興又問：『如果理解俗諦就能理解真諦，如果不理解真諦，怎麼能理解俗諦？』 令旨回答說：『真理虛寂，迷惑的心無法理解。即使不理解真諦，又有什麼妨礙理解俗諦呢？』 慧興又問：『這顆心不理解真諦，對於真諦可以說是迷惑。這顆心既然理解俗諦，對於俗諦』

【English Translation】 English version: First, praising truth. Since it is said to be interdependent (saṃbandha), the worldly term 'is dependent' can be directly understood.

Fa Yun (name of a monk) of Guangzhai Temple asked: 'The realm known by the sage, this is the paramārtha (ultimate truth). I don't know whether the wisdom that can know is the paramārtha or the saṃvṛti-satya (conventional truth/relative truth)?' The imperial decree (lingzhi, emperor's order/instruction) replied: 'What can know is wisdom, what is known is the realm. When wisdom merges with the realm, it can be said to be true.' Fa Yun asked again: 'Is a wise person the paramārtha or the saṃvṛti-satya?' The imperial decree replied: 'If you call a wise person, that is the saṃvṛti-satya.' Fa Yun asked again: 'I don't know how a person of saṃvṛti-satya can have the wisdom of paramārtha?' The imperial decree replied: 'The sage can forget the mundane, so he can have true wisdom.' Fa Yun asked again: 'Since this person is merged with aniutpāda (non-origination), he should not be called a person anymore.' The imperial decree replied: 'Merged with non-origination, one cannot be called a person. It is just using names and forms to speak, and usually it is still called a person.'

Hui Ling (name of a monk) of Linggen Temple asked: 'Is existence seen in the paramārtha or in the saṃvṛti-satya?' The imperial decree replied: 'In the paramārtha, the existence of saṃvṛti-satya is artificially seen.' Hui Ling asked again: 'Is the existence of saṃvṛti-satya real or illusory?' The imperial decree replied: 'It is illusory existence.' Hui Ling asked again: 'Is it seeing the illusion or seeing the existence?' The imperial decree replied: 'Seeing the illusory existence.' Hui Ling asked again: 'How can names and forms be seen in the absence of names and forms?' The imperial decree replied: 'Seeing names and forms in the absence of names and forms, so it is illusory existence.' Hui Ling asked again: 'Illusorily seeing existence in the absence of names and forms is like fire being hot, but the deluded say it is cold. Can the appearance of cold be found in the heat? If there are names and forms in the absence of forms, cold should also be found in the fire.' The imperial decree replied: 'Fire is always hot, and seeing cold is a delusion. This is self-delusion, not a change in the fire itself.'

Hui Xing (name of a monk) of Xiang Gong Temple asked: 'Is the delusion of ordinary people only deluded about the paramārtha, or also deluded about the saṃvṛti-satya?' The imperial decree replied: 'Seeing existence in the paramārtha is delusion about the paramārtha. Since saṃvṛti-satya is seen, it is not considered delusion about saṃvṛti-satya.' Hui Xing asked again: 'If understanding saṃvṛti-satya leads to understanding paramārtha, if paramārtha is not understood, how can saṃvṛti-satya be understood?' The imperial decree replied: 'The truth is empty and still, and the deluded mind cannot understand it. Even if paramārtha is not understood, what prevents understanding saṃvṛti-satya?' Hui Xing asked again: 'This mind does not understand paramārtha, so it can be said to be deluded about paramārtha. Since this mind understands saṃvṛti-satya, regarding saṃvṛti-satya'

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應非惑。令旨答。實而為語通自是惑。辨俗森羅于俗中各解。

莊嚴寺僧旻咨曰。三十心中所得空解。為是真解。為是俗解。令旨答。可名相似解。又咨。未審相似為真為俗。令旨答。習觀無生不名俗解。未見無生不名真解。又咨。若能照之智非真非俗。亦應所照之境非真非俗。若是非真非俗則有三諦。令旨答。所照之境既即無生。無生是真豈有三諦。又咨。若境即真境。何不智即真智。令旨答。未見無生故非真智。何妨此智未真。而習觀真境。豈得以智未真而使境非真境。

宣武寺法寵咨曰。真諦不生不滅。俗諦有生有滅。真俗兩義得言有異。談其法體只得是一。未審體從於義。亦得有二不。令旨答曰。體亦不得合從于義。又咨。未審就凡聖兩見得言兩義。亦就凡聖兩見得言兩體。令旨答。理不相異。所以云一。就凡聖兩見。得有二體之殊。又咨。若使凡者見有聖人見無。便應凡夫但見世諦有。聖人應見太虛無。令旨答。太虛亦非聖人所見。太虛得名由於相待。既由待生並凡所見。又咨。凡夫所見空有得言是一不。令旨答。就凡為語有實異無。約聖作談無不異有。

建業寺僧愍咨曰。俗人解俗為當解俗參差而言解俗。為當見俗虛假而言解俗。令旨答曰。只是見俗參差而言解俗。又咨。俗諦不但參

【現代漢語翻譯】 現代漢語譯本： 應非迷惑。用聖旨回答：如果確實是這樣說，那麼溝通本身就是一種迷惑。在世俗中分辨各種現象，每個人都有自己的理解。

莊嚴寺的僧人旻咨問道：在三十心中所獲得的空解，是真解還是俗解？用聖旨回答：可以稱之為相似解。又問：不知道這相似解是真還是俗？用聖旨回答：如果修習觀照無生，就不能稱為俗解；如果還沒有見到無生，就不能稱為真解。又問：如果能照見的智慧既非真也非俗，那麼所照見的境界也應該既非真也非俗。如果既非真也非俗，那麼就有了三諦。用聖旨回答：所照見的境界既然就是無生，無生是真，哪裡會有三諦？又問：如果境界就是真境，為什麼智慧不能就是真智？用聖旨回答：因為還沒有見到無生，所以不是真智。但這不妨礙這種智慧還沒有達到真，而修習觀照真境。難道能因為智慧還沒有達到真，就使境界不是真境嗎？

宣武寺的法寵問道：真諦不生不滅，俗諦有生有滅。真俗兩種意義可以說是有差異的，但談到它們的法體，只能說是一個。不知道體是依從於義，還是可以有二？用聖旨回答說：體也不能完全依從於義。又問：不知道就凡夫和聖人的兩種見解來說，可以說有兩種意義，也可以就凡夫和聖人的兩種見解來說，可以說有兩種體嗎？用聖旨回答：理不相異，所以說是一個。就凡夫和聖人的兩種見解來說，可以有二體之別。又問：如果凡夫所見為有，聖人所見為無，那麼凡夫就只能見到世諦的有，聖人應該見到太虛的無。用聖旨回答：太虛也不是聖人所見。太虛得名是由於相對待而產生。既然是由待生，也是凡夫所見。又問：凡夫所見的空和有，可以說是一嗎？用聖旨回答：就凡夫來說，有和無確實不同。如果從聖人的角度來說，無不異於有。

建業寺的僧人愍問道：俗人理解世俗，是真正理解世俗，還是以參差不齊的理解來理解世俗？還是認為世俗是虛假的而理解世俗？用聖旨回答說：只是以參差不齊的理解來理解世俗。又問：俗諦不僅僅是參差

【English Translation】 English version: Should not be confused. The imperial decree answers: If it is indeed spoken in that way, then communication itself is a confusion. Discriminating various phenomena in the mundane world, each person has their own understanding.

Monk Min of Zhuangyan Temple asked: Is the understanding of emptiness obtained in the thirty minds a true understanding or a mundane understanding? The imperial decree answers: It can be called a similar understanding. He further asked: I don't know whether this similar understanding is true or mundane? The imperial decree answers: If one practices contemplating non-origination (anutpada), it cannot be called a mundane understanding; if one has not yet seen non-origination, it cannot be called a true understanding. He further asked: If the wisdom that can illuminate is neither true nor mundane, then the realm that is illuminated should also be neither true nor mundane. If it is neither true nor mundane, then there are the three truths (tri-satya). The imperial decree answers: Since the realm that is illuminated is precisely non-origination, and non-origination is true, how can there be three truths? He further asked: If the realm is the true realm, why is wisdom not the true wisdom? The imperial decree answers: Because one has not yet seen non-origination, it is not true wisdom. But this does not prevent this wisdom from not yet being true, while practicing contemplating the true realm. Can it be that because wisdom has not yet reached truth, the realm is not the true realm?

Fa Chong of Xuanwu Temple asked: The ultimate truth (paramārtha-satya) is neither arising nor ceasing, the conventional truth (saṃvṛti-satya) has arising and ceasing. Can it be said that there are differences in the two meanings of ultimate and conventional truths, but when talking about their dharma-nature (dharma-dhātu), it can only be said to be one? I don't know whether the nature follows the meaning, or can there be two? The imperial decree answers: The nature cannot completely follow the meaning either. He further asked: I don't know whether, from the two views of ordinary beings and sages, it can be said that there are two meanings, or can it be said that there are two natures? The imperial decree answers: The principle (dharma) is not different, so it is said to be one. From the two views of ordinary beings and sages, there can be a distinction of two natures. He further asked: If what ordinary beings see is existence, and what sages see is non-existence, then ordinary beings should only see the existence of the conventional truth, and sages should see the emptiness (śūnyatā) of the ultimate truth. The imperial decree answers: Emptiness is not seen by sages either. The name 'emptiness' arises from relativity. Since it arises from dependence, it is also seen by ordinary beings. He further asked: Can it be said that the emptiness and existence seen by ordinary beings are one? The imperial decree answers: From the perspective of ordinary beings, existence and non-existence are indeed different. From the perspective of sages, non-existence is not different from existence.

Monk Min of Jianye Temple asked: When ordinary people understand the mundane, is it truly understanding the mundane, or is it understanding the mundane with a disparate understanding? Or is it understanding the mundane by considering the mundane to be false? The imperial decree answers: It is only understanding the mundane with a disparate understanding. He further asked: The conventional truth is not only disparate

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差。亦是虛妄。何故解參差而不解虛妄。令旨答。若使凡夫解虛妄。即是解真不解虛妄。所以名為解俗。

光宅寺敬脫咨曰。未審聖人見真。為當漸見。為當頓見。令旨答曰。漸見。又咨。無相虛懷。一見此現萬相併寂。未審何故見真得有由漸。令旨答曰。自凡之聖。解有淺深真自虛寂。不妨見有由漸。又咨。未審一得無相併忘萬有。為不悉忘。令旨答。一得無相萬有悉忘。又咨。一得無相忘萬有者。亦可一得虛懷窮彼真境。不應漸見。令旨答。如來會寂自是窮真。淺行聖人恒自漸見。又咨。若見真有漸不可頓會。亦應漸忘萬有不可頓忘。令旨答。解有優劣故有漸見。忘懷無偏故萬有並寂。

令旨解法身義(並問答)

法身虛寂。遠離有無之境。獨脫因果之外。不可以智知。不可以識識。豈是稱謂所能論辯。將欲顯理不容默然。故隨從言說。致有法身之稱。天竺云達摩舍利。此土謂之法身。若以當體則是自性之目。若以言說則是相待立名。法者軌則為旨。身者有體之義。軌則之體故曰法身。略就言說粗陳其體。是常住身。是金剛身。重加研核其則不爾。若定是金剛即為名相。定是常住。便成方所。所謂常住。本是寄名稱曰金剛。本是譬說。及談實體。則性同無生。故云佛身無為不墮法。故涅槃經說

【現代漢語翻譯】 現代漢語譯本：

『差』也是虛妄的。為什麼理解了『參差』卻不理解『虛妄』呢？用『令旨』回答：如果讓凡夫理解了『虛妄』，那就是理解了『真』而不是理解『虛妄』，所以叫做理解了世俗。 光宅寺的敬脫問道：不知道聖人見『真』，是應該逐漸地見到，還是應該頓悟地見到？用『令旨』回答說：逐漸地見到。敬脫又問：無相虛懷，一旦見到這個，萬相都寂滅了。不知道為什麼見『真』會有個逐漸的過程？用『令旨』回答說：從凡夫到聖人，理解有深淺，『真』自然是虛寂的，不妨礙見到它有個逐漸的過程。敬脫又問：不知道一旦得到了『無相』，是否就完全忘記了萬有？用『令旨』回答：一旦得到了『無相』，萬有就完全忘記了。敬脫又問：一旦得到了『無相』，忘記了萬有，也可以一旦得到了虛懷，窮盡那『真』的境界，不應該逐漸地見到。用『令旨』回答：如來會歸寂滅自然是窮盡了『真』，淺行的聖人總是逐漸地見到。敬脫又問：如果見『真』有個逐漸的過程，不能頓悟，也應該逐漸地忘記萬有，不能頓悟地忘記。用『令旨』回答：理解有優劣，所以見到有個逐漸的過程；忘記懷抱沒有偏頗，所以萬有都寂滅。 『令旨』解釋法身（Dharmakaya）的意義（包括問答）： 法身虛空寂靜，遠離有無的境界，超脫因果之外，不可以智慧去了解，不可以意識去認識，哪裡是稱謂所能論辯的？將要顯明真理，又不能保持沉默，所以隨順言說，才有了法身的稱謂。天竺（India）叫做達摩舍利（Dharmasarira），這裡叫做法身。如果從當體來說，就是自性的名稱；如果從言說來說，就是相對而立的名。法，以軌則為宗旨；身，有形體的意義。軌則的形體，所以叫做法身。簡略地就言說來粗略地陳述它的形體：是常住身，是金剛身。重新加以研核，就不是這樣了。如果確定是金剛，就成了名相；確定是常住，就成了方位處所。所謂常住，本來是借用名稱；所謂金剛，本來是譬喻說法。等到談到實體，那麼它的性質就和無生相同。所以說佛身無為，不墮入法。所以《涅槃經》（Nirvana Sutra）說：

【English Translation】 English version:

『Difference』 is also illusory. Why understand 『disparity』 but not understand 『illusion』? The 『Ling Zhi』 answers: If ordinary people understand 『illusion』, then they understand 『truth』 instead of understanding 『illusion』. Therefore, it is called understanding the mundane. Jingtuo of Guangzhai Temple asked: I don't know whether a sage sees 『truth』 gradually or suddenly? The 『Ling Zhi』 answers: Gradually. Jingtuo asked again: With no-form and empty mind, once this is seen, all forms are extinguished. I don't know why seeing 『truth』 has a gradual process? The 『Ling Zhi』 answers: From ordinary people to sages, understanding has depth, and 『truth』 is naturally empty and still, which does not prevent seeing it from having a gradual process. Jingtuo asked again: I don't know whether once one obtains 『no-form』, does one completely forget all existence? The 『Ling Zhi』 answers: Once one obtains 『no-form』, all existence is completely forgotten. Jingtuo asked again: Once one obtains 『no-form』 and forgets all existence, one can also obtain an empty mind and exhaust the realm of 『truth』, and should not see it gradually. The 『Ling Zhi』 answers: The Tathagata's (Thus Come One) convergence to stillness naturally exhausts 『truth』, and shallow-practicing sages always see it gradually. Jingtuo asked again: If seeing 『truth』 has a gradual process and cannot be suddenly realized, one should also gradually forget all existence and cannot suddenly forget it. The 『Ling Zhi』 answers: Understanding has superiority and inferiority, so seeing has a gradual process; forgetting the mind has no bias, so all existence is extinguished. The 『Ling Zhi』 explains the meaning of Dharmakaya (法身) (including questions and answers): The Dharmakaya (法身) is empty and still, far from the realm of existence and non-existence, beyond cause and effect. It cannot be understood by wisdom, nor can it be recognized by consciousness. How can it be debated by names and terms? If we want to reveal the truth, we cannot remain silent, so we follow speech and language, and then there is the name of Dharmakaya (法身). In India (天竺), it is called Dharmasarira (達摩舍利), and here it is called Dharmakaya (法身). If we speak from the entity itself, it is the name of self-nature; if we speak from speech, it is a name established relatively. Dharma (法) takes rules as its purpose; Kaya (身) has the meaning of a body. The body of rules is therefore called Dharmakaya (法身). Briefly, based on speech, we roughly state its body: it is the permanent body, it is the diamond body. If we re-examine it, it is not so. If it is determined to be diamond, it becomes a name and form; if it is determined to be permanent, it becomes a location. The so-called permanent is originally borrowing a name; the so-called diamond is originally a metaphorical saying. When it comes to the entity, its nature is the same as non-birth. Therefore, it is said that the Buddha's body is unconditioned and does not fall into the Dharma (法). Therefore, the Nirvana Sutra (涅槃經) says:

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。如來之身非身。是身無量無邊無有足跡。無知無形畢竟清凈。無知清凈而不可為無垢。稱曰妙有而復非有。離無離有所謂法身。

招提寺慧琰咨曰。未審法身無相不應有體。何得用體以釋身義。令旨答。無名無相乃無體可論。寄以名相不無妙體。又咨。若寄以名相不無妙體。則寄以名相不成無相。令旨答。既云寄以名相。足明理實無相。又咨。若寄以名相而理實無相。理既無相云何有體。令旨答。寄言軌物何得無體。又咨。亦應寄言軌物。非復無相。令旨答。軌物義邊理非無相。所言無相本談妙體。又咨。真實本來無相。正應以此軌物。何得隱斯真實。強生言相。令旨答。真實無相非近學所窺。是故接諸膚淺。必須寄以言相。

光宅寺法雲咨曰。未審法身常住。是萬行得不。令旨答曰。名相道中萬行所得。又咨。既為萬行所得。豈言無相。若必無相豈為萬行所得。令旨答。無名無相。何曾有得寄以名相假言有得。又咨。實有萬行實得佛果。安可以無相全無所得。令旨答。問者住心謂實有萬行。今謂萬行自空。豈有實果可得。又咨。現有眾生修習萬行。未審何故全謂為無。令旨答。凡俗所見謂之為有。理而檢之實無萬行。又咨。經說常住以為妙有。如其假說何謂妙有。令旨答。寄以名相故說妙有。理絕名

【現代漢語翻譯】 現代漢語譯本：如來的法身並非我們通常理解的身體。這種法身是無限的、無邊的，沒有具體的足跡可以追尋，超越了我們有限的認知和固定的形態，達到了一種徹底的清凈狀態。雖然它超越了我們有限的認知，達到了清凈的境界，但它並非虛無，而是超越了所有瑕疵的完美狀態。我們稱之為『妙有』（微妙的存在），但它又不是我們通常理解的存在。它超越了『有』和『無』的對立，這就是所謂的法身。

招提寺的慧琰問道：『我不太明白，如果法身沒有具體的形象，那就不應該有實體。為什麼還要用『體』（實體）來解釋『身』（法身）的含義呢？』

令旨回答說：『因為法身超越了名相，所以無法討論它的實體。我們借用名相，是爲了說明它並非完全沒有微妙的實體。』

慧琰又問：『如果借用名相來說明它有微妙的實體，那麼借用名相就不能說是無相了。』

令旨回答說：『既然說是借用名相，就足以說明法身在本質上是無相的。』

慧琰又問：『如果借用名相，而本質上是無相的，那麼既然本質是無相的，怎麼能說有實體呢？』

令旨回答說：『借用言語是爲了規範事物，怎麼能說沒有實體呢？』

慧琰又問：『那麼也應該說借用言語是爲了規範事物，而不是沒有形象。』

令旨回答說：『從規範事物的角度來說，法身的本質並非沒有形象。我們所說的無相，原本就是爲了談論法身的微妙實體。』

慧琰又問：『真實的法身本來就是無相的，正應該用這種無相的真實來規範事物，為什麼要隱藏這種真實，強行產生言語的形象呢？』

令旨回答說：『無相的真實不是初學者能夠理解的。因此，爲了接引那些理解膚淺的人，必須借用言語的形象。』

光宅寺的法雲問道：『我不太明白，法身的常住（永恒存在）是通過修習萬行（各種修行）獲得的嗎？』

令旨回答說：『在名相的層面，可以說通過修習萬行可以獲得。』

法雲又問：『既然是通過修習萬行獲得的，怎麼能說是無相的呢？如果一定是無相的，怎麼能通過修習萬行獲得呢？』

令旨回答說：『法身超越了名相，哪裡有什麼獲得？我們借用名相，假說可以通過修行獲得。』

法雲又問：『確實有修習萬行的行為，也確實能獲得佛果，怎麼能因為法身無相就完全說沒有獲得呢？』

令旨回答說：『提問者執著于自己的心，認為確實有萬行。我現在說萬行本身就是空性的，哪裡有什麼真實的果可以獲得呢？』

法雲又問：『現在有眾生修習萬行，不知道為什麼完全說他們沒有獲得呢？』

令旨回答說：『凡夫俗子所見，認為有萬行。但從真理的角度來考察，實際上並沒有萬行。』

法雲又問：『經典上說常住是妙有，如果只是假說，那怎麼能說是妙有呢？』

令旨回答說：『因為借用了名相，所以才說妙有。從真理的角度來說，超越了名相。』

【English Translation】 English version: The Tathagata's (如來) (Thus Come One) Dharma body (法身) (body of the Dharma) is not a body as we usually understand it. This Dharma body is infinite and boundless, with no specific footprints to follow, transcending our limited cognition and fixed forms, reaching a state of complete purity. Although it transcends our limited cognition and reaches a state of purity, it is not emptiness, but a perfect state that transcends all flaws. We call it 'Subtle Existence' (妙有), but it is not existence as we usually understand it. It transcends the opposition of 'being' and 'non-being,' and this is what is called the Dharma body.

Huiyan of Zhaoti Temple (招提寺) asked: 'I don't quite understand, if the Dharma body has no specific form, then it should not have a substance. Why use 'substance' (體) to explain the meaning of 'body' (身) (Dharma body)?'

The decree replied: 'Because the Dharma body transcends names and forms, there is no substance to discuss. We borrow names and forms to illustrate that it is not completely without a subtle substance.'

Huiyan asked again: 'If we borrow names and forms to illustrate that it has a subtle substance, then borrowing names and forms cannot be said to be without form.'

The decree replied: 'Since it is said to be borrowing names and forms, it is sufficient to illustrate that the Dharma body is essentially without form.'

Huiyan asked again: 'If we borrow names and forms, but the essence is without form, then since the essence is without form, how can we say there is a substance?'

The decree replied: 'Borrowing words is to regulate things, how can we say there is no substance?'

Huiyan asked again: 'Then it should also be said that borrowing words is to regulate things, not that it is without form.'

The decree replied: 'From the perspective of regulating things, the essence of the Dharma body is not without form. What we mean by without form is originally to talk about the subtle substance of the Dharma body.'

Huiyan asked again: 'The true Dharma body is originally without form, and this formless truth should be used to regulate things. Why hide this truth and forcibly create the form of words?'

The decree replied: 'The formless truth is not something that beginners can understand. Therefore, in order to receive those with superficial understanding, we must borrow the form of words.'

Fayun of Guangzhai Temple (光宅寺) asked: 'I don't quite understand, is the permanence (常住) (eternal existence) of the Dharma body obtained through the practice of myriad deeds (萬行) (various practices)?'

The decree replied: 'At the level of names and forms, it can be said that it can be obtained through the practice of myriad deeds.'

Fayun asked again: 'Since it is obtained through the practice of myriad deeds, how can it be said to be without form? If it must be without form, how can it be obtained through the practice of myriad deeds?'

The decree replied: 'The Dharma body transcends names and forms, where is there any obtaining? We borrow names and forms and falsely say that it can be obtained through practice.'

Fayun asked again: 'There are indeed actions of practicing myriad deeds, and indeed the fruit of Buddhahood (佛果) can be obtained, how can we completely say that there is no obtaining because the Dharma body is without form?'

The decree replied: 'The questioner clings to their own mind, thinking that there are indeed myriad deeds. I now say that the myriad deeds themselves are empty, where is there any real fruit to be obtained?'

Fayun asked again: 'Now there are sentient beings practicing myriad deeds, I don't know why it is completely said that they have not obtained anything?'

The decree replied: 'What ordinary people see, they think there are myriad deeds. But from the perspective of truth, there are actually no myriad deeds.'

Fayun asked again: 'The scriptures say that permanence is Subtle Existence, if it is just a false saying, then how can it be said to be Subtle Existence?'

The decree replied: 'Because names and forms are borrowed, it is said to be Subtle Existence. From the perspective of truth, it transcends names and forms.'

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相何妙何有。

莊嚴寺僧旻咨曰。未審法身絕相。智不能知。絕相絕知。何得猶有身稱。令旨答曰。無名無相曾有何身。假名相說故曰法身。又咨。亦應假名相說是智所照。何得不可以智知。不可以識識。令旨答。亦得寄名慧眼所見。又咨。若慧眼能見。則可以智知。若智不能知。則慧眼無見。令旨答。慧眼無見。亦無法可見。又咨。若云無見有何法身。令旨答。理絕聞見實無法身。又咨。若無法身則無正覺。正覺既有。法身豈無。令旨答。恒是寄言故有正覺。正覺既在寄言。法身何得定有。

宣武寺法寵咨曰。未審法身之稱為正在妙本。金姿丈六亦是法身。令旨答曰。通而為論本跡皆是。別而為語止在常住。又咨。若止在常住不應有身。若通取丈六。丈六何謂法身。令旨答。常住既有妙體。何得無身。丈六亦能軌物。故可通稱法身。又咨。若常住無累方稱法身。丈六有累何謂法身。令旨答。眾生注仰妄見丈六。丈六非有有何實累。又咨。若丈六非有指何為身。令旨答。隨物見有謂有應身。又咨。既曰應身何謂法身。令旨答。通相為辨故兼本跡。核求實義不在金姿。

靈根寺慧令咨曰。未審為以極智名曰法身。為以絕相故曰法身。令旨答曰。無名無相是集藏法身。圓極智慧是實智法身。又咨。無名

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是妙，什麼是有？』 莊嚴寺的僧人旻咨問道：『我不太明白，法身是超越形象的，智慧無法認知。既然超越了形象和認知，怎麼還會有法身這種說法呢？』 令旨回答說：『沒有名稱沒有形象，哪裡來的什麼身？只是假借名相來說，所以才說有法身。』 僧人又問：『也應該是假借名相來說，是智慧所照見的，為什麼不能用智慧去了解，不能用意識去認識呢？』 令旨回答說：『也可以說是慧眼所見。』 僧人又問：『如果慧眼能見，那麼就可以用智慧去了解。如果智慧不能瞭解，那麼慧眼就無法看見。』 令旨回答說：『慧眼無法看見，也沒有什麼法可以被看見。』 僧人又問：『如果說無法看見，那還有什麼法身呢？』 令旨回答說：『道理超越了聽聞和看見，實際上沒有法身。』 僧人又問：『如果沒有法身，就沒有正覺（Sammasambuddha）。既然有正覺，法身怎麼會沒有呢？』 令旨回答說：『正覺始終是假借言語而有的。正覺既然在於假借言語，法身又怎麼能確定存在呢？』 宣武寺的法寵問道：『我不太明白，法身的說法是基於最根本的妙理嗎？金色的丈六金身也是法身嗎？』 令旨回答說：『通盤來說，本和跡都是法身。分別來說，只在于常住不變的真如。』 僧人又問：『如果只在于常住不變的真如，就不應該有身。如果通盤來說丈六金身也是法身，那麼丈六金身又怎麼能說是法身呢？』 令旨回答說：『常住不變的真如具有微妙的本體，怎麼會沒有身？丈六金身也能作為眾生的規範，所以可以通稱為法身。』 僧人又問：『如果常住不變的真如沒有牽累才能稱為法身，丈六金身有牽累，怎麼能說是法身呢？』 令旨回答說：『眾生仰望，妄見丈六金身。丈六金身並非實有，哪裡來的什麼實際的牽累？』 僧人又問：『如果丈六金身並非實有，那指的是什麼身呢？』 令旨回答說：『隨著眾生所見而有，就說是應身（Nirmanakaya）。』 僧人又問：『既然說是應身，又怎麼能說是法身呢？』 令旨回答說：『通盤來說，是爲了區分本和跡，所以兼顧兩者。如果追究實際意義，不在於金色的身相。』 靈根寺的慧令問道：『我不太明白，是用極高的智慧來稱做法身，還是因為超越了形象才稱做法身？』 令旨回答說：『沒有名稱沒有形象，是集藏法身（Dharmakaya）。圓滿極端的智慧，是實智法身。』 僧人又問：『沒有名稱』

【English Translation】 English version: What is 'wonderful,' and what 'exists'? The monk Minzi from Zhuangyan Temple asked: 'I don't quite understand. The Dharmakaya (法身, Body of Dharma) transcends form, and wisdom cannot perceive it. Since it transcends form and perception, how can there still be a designation of 'body'?' The imperial decree replied: 'Without name and without form, where does any body come from? It is only through the provisional use of names and forms that we speak of the Dharmakaya.' The monk further asked: 'It should also be through the provisional use of names and forms that it is illuminated by wisdom. Why can't it be understood by wisdom or recognized by consciousness?' The imperial decree replied: 'It can also be said to be seen by the eye of wisdom.' The monk further asked: 'If the eye of wisdom can see, then it can be understood by wisdom. If wisdom cannot understand, then the eye of wisdom cannot see.' The imperial decree replied: 'The eye of wisdom cannot see, and there is no Dharma (法, law, truth) that can be seen.' The monk further asked: 'If it is said that it cannot be seen, then what Dharmakaya is there?' The imperial decree replied: 'The principle transcends hearing and seeing; in reality, there is no Dharmakaya.' The monk further asked: 'If there is no Dharmakaya, then there is no Sammasambuddha (正覺, Perfect Enlightenment). Since there is Perfect Enlightenment, how can there be no Dharmakaya?' The imperial decree replied: 'Perfect Enlightenment is always provisionally expressed through language. Since Perfect Enlightenment relies on provisional language, how can the Dharmakaya be definitively said to exist?' The monk Fachong from Xuanwu Temple asked: 'I don't quite understand. Is the designation of Dharmakaya based on the most fundamental and wonderful principle? Is the golden sixteen-foot body also the Dharmakaya?' The imperial decree replied: 'Speaking comprehensively, both the origin and the manifestation are the Dharmakaya. Speaking separately, it only resides in the eternal and unchanging Suchness.' The monk further asked: 'If it only resides in the eternal and unchanging Suchness, then there should be no body. If the sixteen-foot body is also considered the Dharmakaya comprehensively, then how can the sixteen-foot body be called the Dharmakaya?' The imperial decree replied: 'The eternal and unchanging Suchness possesses a subtle essence; how can it be without a body? The sixteen-foot body can also serve as a standard for beings, so it can be comprehensively called the Dharmakaya.' The monk further asked: 'If the eternal and unchanging Suchness is free from attachments, then it can be called the Dharmakaya. The sixteen-foot body has attachments; how can it be called the Dharmakaya?' The imperial decree replied: 'Beings look up to it and falsely perceive the sixteen-foot body. The sixteen-foot body is not real; where do actual attachments come from?' The monk further asked: 'If the sixteen-foot body is not real, then what body is being referred to?' The imperial decree replied: 'Depending on what beings see, it is said to be the Nirmanakaya (應身, Transformation Body).' The monk further asked: 'Since it is called the Nirmanakaya, how can it be called the Dharmakaya?' The imperial decree replied: 'Speaking comprehensively, it is to distinguish between the origin and the manifestation, so both are considered. If the actual meaning is pursued, it is not found in the golden form.' The monk Huiling from Linggen Temple asked: 'I don't quite understand. Is the Dharmakaya named because of the ultimate wisdom, or is it named because it transcends form?' The imperial decree replied: 'Without name and without form, it is the Dharmakaya (法身, Body of Dharma) of the aggregate of teachings. Perfect and ultimate wisdom is the Dharmakaya of true wisdom.' The monk further asked: 'Without name'

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無相則無身不身。既有法身何謂無相。令旨答。正以無相故曰法身。又咨。若以無相故曰法身。則智慧名相非復法身。令旨答。既是無相智慧豈非法身。又咨。如其有身何名無相。若是無相何得有身。令旨答。于無名相假說法身。又咨。若假說法身正在名相。云何直指無相而謂法身。令旨答。既于無相假立名相。豈得異此無相而說法身。

靈味寺靜安咨曰。未審法身垂應以不。令旨答曰。法身無應。又咨。本以應化故稱法身。若無應化何謂法身。令旨答。本以軌則之體名為法身。應化之談非今所執。又咨。若無應化云何可軌。既為物軌豈無應化。令旨答。眾生注仰蒙益。故云能為軌。化緣已畢何所應化。又咨。若能益眾生便成應化。若無應化何以益物。令旨答。能生注仰軌則自成。何勞至人俯應塵俗。又咨。既生注仰豈無應化。若無應化注仰何益。令旨答。正由世尊至極神妙特深。但令注仰自然蒙祐。若應而後益。何謂至神。不應而益。故成窮美。若必令實應與菩薩豈殊。

謝敕賚看講啟

梁昭明皇太子

臣統啟。主書管萬安。奉宣敕旨。以臣今講竟曲垂勞問。伏以正言深奧總一群經。均斗杓以命四時。等太陽而照萬國。臣不涯庸淺輕敢奉宣莫惻天文徒觀玉府。慚悚交併寢興無置。仰降中使

【現代漢語翻譯】 現代漢語譯本： 問：如果法身是無相的，那麼就不應該有身或非身的說法。既然有法身，為什麼又說是無相的呢？ 答：正因為它是無相的，所以才稱為法身。 問：如果因為無相而稱為法身，那麼智慧等名相豈不是就不是法身了？ 答：既然是無相的智慧，怎麼就不是法身呢？ 問：如果法身有身，為什麼又說是無相的？如果是無相的，又怎麼會有身呢？ 答：在沒有名相的情況下，假立說法身。 問：如果假立說法身，那還是在名相之中。為什麼直接指無相而說是法身呢？ 答：既然在無相的基礎上假立名相，怎麼能離開這個無相而說法身呢？

靈味寺靜安問：不知法身是否會垂示應化？ 答：法身沒有應化。 問：本來因為應化才稱為法身，如果沒有應化，那還叫什麼法身？ 答：本來是以軌則之體名為法身，應化的說法不是現在所執著的。 問：如果沒有應化，又怎麼能成為軌則？既然作為眾生的軌則，難道沒有應化嗎？ 答：眾生因為專注仰慕而得到利益，所以說能成為軌則。化度的因緣已經完畢，還應化什麼呢？ 問：如果能利益眾生，那就成了應化。如果沒有應化，又怎麼利益眾生呢？ 答：能夠產生專注仰慕，軌則自然形成，何必勞煩至人俯身應和塵俗？ 問：既然產生了專注仰慕，難道沒有應化嗎？如果沒有應化，專注仰慕又有什麼益處呢？ 答：正因為世尊至極神妙，特別深奧，只要專注仰慕，自然蒙受庇佑。如果應化之後才有利益，那還算什麼至神？不應化而有利益，才成就了窮極的美妙。如果一定要實際應化，那和菩薩又有什麼區別呢？

謝敕賚看講啟 梁昭明皇太子 臣統啟：主書管萬安，奉宣敕旨，因為我講經完畢而特別給予慰問。我想到正言深奧，總括了一群經典，像北斗星一樣確定四季，像太陽一樣照耀萬國。我不自量力，才疏學淺，冒昧地奉宣了深奧的天文，徒然觀看了玉府。慚愧和惶恐交織在一起，寢食難安。仰望皇上派遣中使。

【English Translation】 English version: Question: If the Dharmakaya (法身, embodiment of the Dharma) is without form, then there should be no talk of being with or without form. Since there is a Dharmakaya, why is it said to be without form? Answer: Precisely because it is without form, it is called Dharmakaya. Question: If it is called Dharmakaya because it is without form, then are wisdom and other names and forms no longer the Dharmakaya? Answer: Since it is formless wisdom, how can it not be the Dharmakaya? Question: If the Dharmakaya has form, why is it said to be without form? If it is without form, how can it have form? Answer: In the absence of names and forms, we provisionally speak of the Dharmakaya. Question: If we provisionally speak of the Dharmakaya, then it is still within names and forms. Why do you directly point to the formless and call it the Dharmakaya? Answer: Since names and forms are provisionally established on the basis of the formless, how can you speak of the Dharmakaya apart from this formless?

Jing'an of Lingwei Temple asked: I do not know whether the Dharmakaya will bestow manifestations or not? Answer: The Dharmakaya has no manifestations. Question: Originally, it is called Dharmakaya because of manifestations. If there are no manifestations, what is called Dharmakaya? Answer: Originally, the body of principles is called Dharmakaya. The talk of manifestations is not what we adhere to now. Question: If there are no manifestations, how can it become a principle? Since it serves as a principle for beings, how can there be no manifestations? Answer: Beings receive benefits because of their focused admiration, so it is said to be able to become a principle. When the karmic conditions for transformation are complete, what is there to manifest? Question: If it can benefit beings, then it becomes a manifestation. If there are no manifestations, how can it benefit beings? Answer: The ability to generate focused admiration naturally forms principles. Why bother the perfect being to condescend to respond to the mundane world? Question: Since focused admiration is generated, how can there be no manifestations? If there are no manifestations, what is the benefit of focused admiration? Answer: Precisely because the World-Honored One (世尊, a title for the Buddha) is supremely divine and profoundly mysterious, simply focusing admiration naturally receives blessings. If there is benefit only after manifestation, what is called supreme divinity? Benefiting without manifestation is what achieves ultimate perfection. If it is necessary to have actual manifestations, how is that different from a Bodhisattva (菩薩, enlightened being)?

Memorial Thanking the Imperial Gift of Viewing Lectures Crown Prince Zhaoming of Liang Your subject Tong reports: The chief secretary Guan Wan'an, respectfully announces the imperial decree, that because I have finished lecturing on the scriptures, special condolences are given. I think of the profound and abstruse words, encompassing a group of scriptures, like the Big Dipper determining the four seasons, like the sun illuminating all nations. I do not measure my own abilities, my talent is shallow and light, I presumptuously announced the profound astronomy, and merely viewed the jade palace. Shame and fear are intertwined, making it difficult to sleep and eat. I look up to His Majesty for dispatching the imperial envoy.

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俯賚光臨。榮荷殊慈靡知啟處。不任下情。謹附啟事謝聞。謹啟。

謝敕參解講啟

臣統啟。主書周昂。奉宣敕旨。垂參臣今解講。伏以至理希夷微言淵奧。非所能鉆仰。遂以無庸叨茲宣釋。將應讓齒。反降教胄之恩。允宜尚學。翻荷說經之詔。竊以挾八威之策。則神物莫干。服九丹之華。則仙徒可役。臣仰承皇威訓茲學侶。奉揚聖旨洞曉群儒。鼓冶異師陶鈞久滯。方使惠施恧其短長。公孫罷其堅白。王生挫辨既盡神氣。法開受屈永隱東峰。中使曲臨彌光函席。仰戴殊慈不知啟處。不任下情。謹奉啟事謝聞。謹啟。

謝敕賚制旨大涅槃經講疏啟

臣統啟。后合應敕木佛子。奉宣敕旨。垂賚制旨大般涅槃經講疏一部十帙合目百一卷。寒鄉睹日未足稱奇。採藥逢仙曾何譬喜。臣伏以。六爻所明。至邃窮於幾象。四書所總。施命止於域中。豈有牢籠因果。辨斯寶城之教。網羅真俗。開茲月滿之文。方當道洽大千化均百億。云彌識種雨遍身田。豈復論唐帝龜書周王策府。何待刊寢槃盂屏黜丘素。甘露妙典先降殊恩。揣己循愚不勝慶荷。不任頂戴之至。謹奉啟謝聞。

謝敕賚制旨大集經講疏啟

臣統啟。宣詔王慧寶。奉宣敕旨。垂賚制旨大集經講疏二帙十六卷。甘露入頂。慧水灌心。似闇

【現代漢語翻譯】 現代漢語譯本： 敬請光臨。榮幸之至，承蒙您如此特別的恩慈，實在不知如何表達感激之情。我無法完全表達我的感激之情。謹呈上啟事，以表達我的謝意。謹啟。

謝敕參解講啟

臣統啟。主書周昂，奉宣敕旨，讓我參與講解。我深知至理深奧，微言精妙，非我所能理解。因此，我本應以無能為由推辭，不應叨擾這宣講的任務。本應讓賢，卻反而蒙受了教導後輩的恩惠。本應崇尚學習，卻反而承擔了講解經典的詔命。我私以為，擁有八威之策，則神物不敢冒犯；服用九丹之華，則仙人可以役使。我仰仗皇威，訓導這些學子，奉揚聖旨，使眾儒通曉。冶煉不同的學說，陶鑄長期停滯的局面。使惠施羞愧於他的短長之辯，公孫龍停止他的堅白之論。王弼的雄辯受挫，耗盡了他的神氣，法開的辯論失敗，永遠隱居東峰。中使親自光臨，使我的簡陋席位增光。仰戴您特別的恩慈，實在不知如何表達感激之情。我無法完全表達我的感激之情。謹呈上啟事，以表達我的謝意。謹啟。

謝敕賚制旨大涅槃經講疏啟

臣統啟。后合應敕木佛子，奉宣敕旨，賜予制旨大般涅槃經講疏一部，十帙，共一百一卷。在寒冷的地方見到太陽，還不足以形容這奇妙；採藥遇到仙人，又怎能比得上這喜悅。我深知，《易經》六爻所闡明的道理，極其深邃，窮盡了變化的徵兆；《四書》所總結的道理，其作用僅限於一定的區域之內。怎能與這牢籠因果，辨明寶城之教，網羅真俗，開啟圓滿之文的《涅槃經》相比呢？正當大道普及大千世界，教化普及百億眾生，如雲霧般滋養識種，如雨露般滋潤身田之際，又何必再論唐堯的龜書，周王的策府呢？又何必刊刻寢槃，屏黜丘明、子夏的學說呢？這甘露般的妙典，先降下了特別的恩典，我衡量自己的才能，遵循愚鈍的本性，實在承受不住這慶幸和恩荷。我無法表達頂戴的至誠之情。謹呈上啟事，以表達我的謝意。

謝敕賚制旨大集經講疏啟

臣統啟。宣詔王慧寶，奉宣敕旨，賜予制旨大集經講疏二帙，共十六卷。甘露灌入頭頂，智慧之水灌溉內心，如同黑暗...

【English Translation】 English version: I humbly request your presence. I am deeply honored and grateful for your extraordinary kindness, and I do not know how to express my gratitude. I am unable to fully express my feelings. I respectfully submit this petition to express my thanks. Respectfully submitted.

Petition of Thanks for Imperial Order to Participate in Explaining the Sutras

Your subject Tong respectfully submits this petition. The scribe Zhou Ang, conveying the imperial decree, has ordered me to participate in explaining the sutras. I deeply understand that the ultimate truth is profound and the subtle words are exquisite, beyond my comprehension. Therefore, I should have declined this task due to my incompetence and not have presumed to undertake this explanation. I should have yielded to those more capable, but instead, I have received the grace of instructing the younger generation. I should have focused on learning, but instead, I have been entrusted with the imperial order to explain the scriptures. I privately believe that with the strategies of the Eight Powers, spiritual beings would not dare to offend; with the consumption of the Flowers of the Nine Elixirs, immortals could be employed. I rely on imperial authority to instruct these students, and I propagate the sacred decree to enlighten the scholars. I forge different doctrines and reshape the long-stagnant situation. I make Hui Shi ashamed of his arguments about length and shortness, and Gongsun Long cease his discussions about hardness and whiteness. Wang Bi's eloquence is frustrated, exhausting his spirit, and Fa Kai's debate fails, causing him to forever retreat to Dongfeng Peak. The imperial envoy personally visits, adding luster to my humble seat. I deeply appreciate your special kindness and do not know how to express my gratitude. I am unable to fully express my feelings. I respectfully submit this petition to express my thanks. Respectfully submitted.

Petition of Thanks for Imperial Bestowal of the Commentary on the Great Nirvana Sutra

Your subject Tong respectfully submits this petition. The monk Fuzi, who should be responding to the imperial order, conveying the imperial decree, has bestowed upon me the Commentary on the Great Nirvana Sutra, in ten cases, totaling one hundred and one scrolls. Seeing the sun in a cold land is not enough to describe this wonder; encountering an immortal while gathering herbs cannot compare to this joy. I deeply understand that the principles elucidated by the six lines of the I Ching are extremely profound, exhausting the signs of change; the principles summarized by the Four Books are limited in their application to a certain region. How can they compare to the Nirvana Sutra, which encompasses cause and effect, clarifies the teachings of the Treasure City (a metaphor for Nirvana), and encompasses both truth and falsehood, opening up the complete and perfect teachings? Just as the Great Way pervades the Great Thousand Worlds and the teachings spread to hundreds of millions of beings, nourishing the seeds of consciousness like clouds and irrigating the fields of the body like rain, why should we discuss the tortoise shell writings of Emperor Yao of the Tang Dynasty or the archives of King Zhou? Why should we engrave the Qinpan (a text on divination) or reject the teachings of Qiu Ming (Confucius) and Zixia? This nectar-like wonderful scripture has first bestowed a special grace, and I, measuring my own talents and following my dull nature, cannot bear this joy and honor. I cannot express the sincerity of my reverence. I respectfully submit this petition to express my thanks.

Petition of Thanks for Imperial Bestowal of the Commentary on the Great Collection Sutra

Your subject Tong respectfully submits this petition. The envoy Wang Huibao, conveying the imperial decree, has bestowed upon me the Commentary on the Great Collection Sutra, in two cases, totaling sixteen scrolls. Nectar pours into my head, and the water of wisdom irrigates my heart, like darkness...

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遇明。如饑獲飽。伏以非色非欲二界同坊。匪文匪理三乘雲集。四辨言而未極。八聲闡而莫窮。俯應天機垂茲聖作。同真如而無盡。與日月而俱懸。但觀寶舂山獲珠大海。臣實何能恒蒙誘被。張書谷筆豈足陳心。抗袖長言未申歌舞。不任喜荷之至。謹奉啟謝聞。謹啟。

答廣信侯書

晉安王

王白。仰承比往開善聽講涅槃。縱賞山中游心人外。青松白霧處處可悅。奇峰怪石極目忘歸。加以法水晨流天華夜落。往而忘反。有會昔言。王牽物從務無由獨往。仰此高蹤寸心如結。謹白。

與廣信侯書

晉安王

王白。闊絕音旨每用延結。風嚴寒勁愿比怡和。伏承凈名法席親承金口。辭珍鹿苑理愜鷲山。微密秘藏於斯既隆。莊嚴道場自茲彌闡。豈止心燈夜炳。亦乃意蕊晨飛。況思弘明本長內教。今陪十善之車。開八政之路。流波若之水。洗意識之塵。以此春翹方為秋實。王每憶華林勝集亦叨末位。終朝竟夜沐浴妙言。至於席罷日餘退休增省。攜手登臨兼展談笑。仰望九層俯窺百尺。金池動月玉樹含風。當於此時足稱法樂。今卷惟之部乘傳一隅。聞慧雨滂流喜躍充遍。徒挹懸河無由承稟。空無所有不瑩情靈。緣癡有愛自嗟難拔。兼下車以來義言蓋少。舊憶已盡新解未餐。既慚口誦復非心辯

。永謝寫瓶終慚染疊。況慈雲既被智海亦深。影末波余希時灑拂。但睽違轉積興言盈瞼。愿加敬納。言不定意。謹白。

廣信縣開國侯蕭映。惶恐死罪。信至奉誨。清言兼紙文采巨麗。慰喻綢繆。比日寒霜慘切。伏願興居和悆。民富重殷無過抑損。下官智昏識闇學淺人凡。遂得擁卷璇階親奉教義。耳餐甘露心承製說。天思淵深睿情廣奧。三明一鑒。釋滯義于久迷。四辨既陳。闡難思而頓解。豈漢皇夢邇而梵響復弘。雖晉帝留心而微言始見。每至夕趍瓊筵晨登朱陛。不曾不憶芳林勝集玄圃法座。殿下曳舄寶云。或從容而問道。施裾博望。乍折角而解頤。於時謬齒末筵預聞清論。親奉話言數陪顏色。至於今者講席。殿下限同分陜。謬頒天獎猶及下官。誰不欽仁。寧無戀德。傾心東注。恒以系仰為先。下官矇蔽久已仰慕。雖聞妙義愚心難啟。方欲馳鶩枌鄉訪疑下席。忽逢令旨。垂覓波余。尋讀戰遑俯仰慚恧。庶為恩謔少泰下情。正當慈雲智海。翻以仰屬謝瓶。慚疊實歸庸菲。下官惑緣既積塵累未消。近攝衛乖方遂中途感疾。不得餐承究竟闕聞末品。徒自克責終關緣運。不審比日何以怡神。披閱儒史無乃損悆。下官每訪西郵備餐令德。仰承觀囑于章華之上。或聽訟于甘棠之下。未嘗不文翰紛綸終朝不息。清論玄談夜分乃

寐。春華之客。登座右而升堂。秋實之賓。應虛左而入室。文宗義府於焉總萃。唯此最樂實驗茲辰。下官昔游梁苑曲蒙眷顧。今者獨隔清顏久睽接仰。傾心已結興言涕欷。唯冀音旨時賜沾及。伏願珍重尋更下承。曲奉恩誨用深銘荷。映死罪死罪。

廣弘明集卷第二十一 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二十二

大唐西明寺沙門釋道宣撰

法義篇第四之五眾生佛不相異義(南齊沈約字休文)六道相續作佛義(沈約)因緣義(沈約)形神義(沈約)神不滅義(沈約)難范縝神滅義(沈約)因緣無性論陳沙門真觀(並朱世卿自然論)北齊三部一切經愿文(魏收)周藏經愿文(王褒)寶臺經藏愿文(隋煬帝)三藏聖教序(並表請謝答太宗文帝)述三藏聖教序(並謝答今上)述注般若經序(唐褚亮)金剛般若經集註序(司元大夫李儼)與翻經諸僧書(並答)太常博士柳宣

佛知不異眾生知義

沈休文

佛者覺也。覺者知也。凡夫之與佛地。立善知惡未始不同也。但佛地所知者得善之正路。凡夫所知者失善之邪路。凡夫得正路之知與佛之知不異也。正謂以所善非善故失正路耳。故知凡夫之知與佛之知不異。由於所知之事異知不異也。凡夫之所知不

【現代漢語翻譯】 現代漢語譯本：

寐（睡眠）。春華之客（春天美好的客人），請登座右而升堂入室；秋實之賓（秋天收穫的賓客），應虛左以待，迎接進入內室。文章的宗主，道義的府庫，都在這裡匯聚。只有此時此刻最為快樂，可以進行驗證。下官過去曾在梁苑遊歷，有幸受到您的眷顧。如今獨自分隔，很久沒有見到您的清秀容顏，很久沒有得到您的教誨。傾慕之心早已結下，想要說話卻又哽咽流淚。只希望您能時常賜予音訊，讓我得以沾溉。懇請您多多保重，期待再次得到您的垂顧。我將恭敬地接受您的恩誨，並深深銘記於心。罪該萬死，罪該萬死。 《廣弘明集》卷第二十一 大正藏第 52 冊 No. 2103 《廣弘明集》 《廣弘明集》卷第二十二 大唐西明寺沙門釋道宣撰 法義篇第四之五：眾生與佛不相異義（南齊沈約字休文），六道相續作佛義（沈約），因緣義（沈約），形神義（沈約），神不滅義（沈約），難范縝神滅義（沈約），因緣無性論（陳沙門真觀，並朱世卿自然論），北齊三部一切經愿文（魏收），周藏經愿文（王褒），寶臺經藏愿文（隋煬帝），三藏聖教序（並表請謝答太宗文帝），述三藏聖教序（並謝答今上），述注般若經序（唐褚亮），金剛般若經集註序（司元大夫李儼），與翻經諸僧書（並答）（太常博士柳宣） 佛知不異眾生知義 沈休文 佛，是覺悟的意思。覺悟，就是知曉。凡夫與佛的境界，在分辨善惡這件事上，從來沒有不同。只不過佛所知曉的是通往善的正路，而凡夫所知曉的是迷失善的邪路。凡夫獲得正路的知曉，與佛的知曉並沒有不同。之所以說『正』，是因為凡夫把不善的當作善的，所以才迷失了正路。因此可知，凡夫的知曉與佛的知曉並沒有不同，不同之處在於所知曉的事情不同，而知曉的能力本身並沒有不同。凡夫所知曉的並不

【English Translation】 English version:

Sleep. Guests of spring's splendor, please ascend to the seat of honor and enter the hall. Visitors of autumn's harvest, should be welcomed with an empty seat on the left, invited into the inner chamber. The source of literature and the treasury of righteousness converge here. Only this moment is the most joyful, allowing for verification. Your humble servant once traveled in Liangyuan, and was fortunate to receive your favor. Now, separated alone, it has been a long time since I saw your elegant face and received your teachings. My heart is already bound in admiration, and I am choked with tears as I try to speak. I only hope that you will often bestow messages, so that I may be nourished. I earnestly wish you to take care of yourself and look forward to receiving your guidance again. I will respectfully accept your gracious teachings and deeply engrave them in my heart. I deserve ten thousand deaths, ten thousand deaths. Guang Hong Ming Ji, Volume 21 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji Guang Hong Ming Ji, Volume 22 Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 4.5 of Legal Meanings: The Meaning of Sentient Beings and Buddhas Not Being Different (Shen Yue, styled Xiumen, of the Southern Qi Dynasty), The Meaning of the Six Realms Continuing to Become Buddhas (Shen Yue), The Meaning of Causation (Shen Yue), The Meaning of Form and Spirit (Shen Yue), The Meaning of the Spirit Not Perishing (Shen Yue), Refuting Fan Zhen's Theory of the Spirit Perishing (Shen Yue), On the Naturelessness of Causation (Shramana Zhenguan of the Chen Dynasty, along with Zhu Shiqing's On Naturalness), Vows for the Northern Qi Three-Part Sutra (Wei Shou), Vows for the Zhou Dynasty Sutra Collection (Wang Bao), Vows for the Treasure Platform Sutra Collection (Emperor Yang of the Sui Dynasty), Preface to the Sacred Teachings of the Tripitaka (along with Memorials, Requests, Thanks, and Replies of Emperor Taizong and Emperor Wen), Commentary on the Preface to the Sacred Teachings of the Tripitaka (along with Thanks and Replies to the Current Emperor), Commentary on the Preface to the Annotated Prajna Sutra (Chu Liang of the Tang Dynasty), Preface to the Collected Annotations on the Diamond Prajna Sutra (Li Yan, Secretary of the Ministry of Finance), Letters to the Monks Translating Sutras (along with Replies) (Liu Xuan, Doctor of the Court of Imperial Sacrifices) The Meaning of the Buddha's Knowledge Not Being Different from the Knowledge of Sentient Beings Shen Xiumen Buddha means 'awakened'. Awakened means 'knowing'. In the realm of ordinary beings and the realm of the Buddha, there has never been a difference in distinguishing between good and evil. However, what the Buddha knows is the correct path to goodness, while what ordinary beings know is the wrong path that leads away from goodness. The knowledge of ordinary beings who attain the correct path is not different from the knowledge of the Buddha. The reason for saying 'correct' is that ordinary beings mistake what is not good for good, and therefore lose the correct path. Therefore, it can be known that the knowledge of ordinary beings is not different from the knowledge of the Buddha; the difference lies in the things that are known, not in the ability to know itself. What ordinary beings know is not

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謂所知非善。在於求善而至於不善。若積此求善之心。會得歸善之路。或得路則至於佛也。此眾生之為佛性。寔在其知性常傳也。

六道相續作佛義

沈約

一切種智與五道六趣眾生。共有受知之分。無分異也。問曰。受知非知耶。答曰。非也。問此以何為體。答曰。相續不滅是也。相續不滅所以能受知。若今生陶練之功漸積。則來果所識之理轉精。轉精之知。來應以至於佛而不斷不絕也。若今生無明則來果所識轉闇。轉闇之知。亦來應以至於六趣也。受知之具隨緣受知。知之美惡不關此受知之具也。問曰。知非知既聞命矣。受知受知自是相續不滅。知自然因緣中來。與此受知之具從理而相關。答曰。有此相續不滅自然因果中來。有因有果。何得無善無惡乎。

因緣義

沈約

凡含靈之性。莫不樂生。求生之路參差不一。一爾流遷涂徑各異。一念之間眾緣互起。一因一果內有差忒。好生之性萬品斯同。自然所稟非由緣立。固知樂生非因緣。因緣非樂。生也雖復俱宅形骸而各是一物。一念既召眾緣。眾緣各隨念起。善惡二念誠有不同。俱資外助事由一揆。譬諸非水非土谷牙不生。因緣性識其本既異。因果不惑雖則必然。善惡獨起亦有受礙。雖云獨起。起便成因。內因外緣寔由乎此

【現代漢語翻譯】 現代漢語譯本： 如果認為所知不是善，那是因為在追求善的過程中陷入了不善。如果積累這種求善之心，終會找到迴歸善的道路。如果找到了道路，就能到達成佛的境界。所以說眾生的佛性，實際上就在於其知性（jnana）的不斷傳承。

六道相續作佛義 沈約 一切種智（sarvajna，佛陀的智慧）與五道六趣（panchagati，sadgati，輪迴的六個領域）的眾生，共同具有感受和認知的能力，沒有區別。有人問：『感受和認知不是知嗎？』回答說：『不是。』又問：『那麼它的本體是什麼？』回答說：『相續不滅就是它的本體。』相續不滅所以能夠感受和認知。如果今生陶冶鍛鍊的功夫逐漸積累，那麼來世所認識的道理就會更加精深。這種更加精深的知，將來會應驗，直至成佛而不會中斷或斷絕。如果今生愚昧無知（avidya），那麼來世所認識的就會更加昏暗。這種更加昏暗的知，也會應驗，直至墮入六趣。感受和認知的工具隨著因緣而感受和認知，知的善惡與這種感受和認知的工具無關。』有人問：『知非知的道理已經聽明白了，感受和認知本身就是相續不滅的。知自然地從因緣中來，與這種感受和認知的工具從道理上相關聯。』回答說：『有這種相續不滅，自然地從因果中來，有因有果，怎麼能沒有善惡呢？』

因緣義 沈約 凡是具有靈性的生命，沒有不喜愛生存的。尋求生存的道路參差不齊，一旦流轉遷移，途徑就各不相同。一念之間，各種因緣互相生起，一因一果，內在存在差異。喜愛生存的本性，萬物都是相同的，這是自然稟賦的，不是由因緣建立的。所以說喜愛生存不是因緣，因緣也不是喜愛生存。雖然都寄託于形骸之中，但各自是不同的事物。一個念頭既然召集了各種因緣，各種因緣就各自隨著念頭而生起。善惡兩種念頭確實有不同，但都依賴於外在的幫助，事情的發生遵循同樣的規律。譬如沒有水和土壤，穀物的種子就不會發芽。因緣和自性（svabhava）的本質既然不同，因果不虛雖然是必然的，但善惡的獨立生起也會受到阻礙。雖然說是獨立生起，但一旦生起就成爲了因。內在的因和外在的緣，實際上就是由此而來。

【English Translation】 English version: To say that what is known is not good is because in seeking good, one falls into what is not good. If one accumulates this mind of seeking good, one will eventually find the path to return to good. If one finds the path, one can reach Buddhahood. Therefore, the Buddha-nature of sentient beings truly lies in the constant transmission of their knowing nature (jnana).

The Meaning of the Continuity of the Six Realms Leading to Buddhahood Shen Yue All-knowing wisdom (sarvajna, the wisdom of the Buddha) and the sentient beings of the five paths and six realms (panchagati, sadgati, the six realms of reincarnation) share the ability to perceive and know, without distinction. Someone asks: 'Is perceiving and knowing not knowledge?' The answer is: 'No.' They ask again: 'Then what is its essence?' The answer is: 'Continuous non-cessation is its essence.' Continuous non-cessation is why it can perceive and know. If the effort of cultivation and refinement in this life gradually accumulates, then the principles understood in the next life will become more profound. This more profound knowledge will be validated in the future, until one reaches Buddhahood without interruption or cessation. If there is ignorance (avidya) in this life, then what is known in the next life will become darker. This darker knowledge will also be validated in the future, until one falls into the six realms. The tools of perception and knowledge perceive and know according to conditions, and the goodness or badness of knowledge is unrelated to these tools of perception and knowledge.' Someone asks: 'The principle of knowing and not-knowing has already been understood. Perception and knowledge themselves are continuously non-ceasing. Knowledge comes naturally from conditions, and is logically related to these tools of perception and knowledge.' The answer is: 'There is this continuous non-cessation, coming naturally from cause and effect. There is cause and there is effect, how can there be no good or evil?'

The Meaning of Cause and Condition Shen Yue All beings with sentience invariably love life. The paths to seek life are uneven, and once they flow and migrate, the routes are different. In a single thought, various conditions arise mutually, and there are differences within each cause and each effect. The nature of loving life is the same for all things, and it is a natural endowment, not established by conditions. Therefore, loving life is not a condition, and conditions are not loving life. Although both reside in the physical body, they are each different things. Since a single thought summons various conditions, each condition arises according to the thought. Good and evil thoughts are indeed different, but both rely on external assistance, and the occurrence of events follows the same pattern. For example, without water and soil, the seeds of grain will not sprout. Since the essence of cause and condition and self-nature (svabhava) are different, although the non-deception of cause and effect is inevitable, the independent arising of good and evil will also be hindered. Although it is said to arise independently, once it arises, it becomes a cause. The internal cause and the external condition are actually due to this.

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。

論形神

沈約

凡人一念之時。七尺不復關所念之地。凡人一念。聖人則無念不盡。聖人無已。七尺本自若空。以若空之七尺。總無不盡之萬念。故能與凡夫異也。凡人一念忘彼七尺之時。則目廢于視足廢于踐。當其忘目忘足。與夫無目無足亦何以異哉。凡人之暫無本實有無未轉瞬有已隨之。念與形乖則暫忘。念與心謝則複合。念在七尺之一處則他處。與異人同則與非我不異。但凡人之暫無其無甚促。聖人長無其無甚遠。凡之與聖其路本同。一念而暫忘則是凡品。萬念而都忘則是大聖。以此為言則形神幾乎。或人疑因果相主毫分不差。善惡之來皆有定業。而六度所修咸資力致。若修此力致復有前因。因熟果成自相感召。則力致之功不復得立。六度所修幾於廢矣。釋迦邁九劫勇猛所成。勇猛之因定於無始。本不資九。安得稱起。余以為因果情照本是二物。先有情照卻有因果。情照既動而因果隨之。未有情照因果何托。因識二涂用合本異。其本既異厥體不同。情照別起于理非礙。六度九劫差不足疑也。

神不滅論

沈約

含生之類識鑑相懸。等級參差千累萬沓。昆蟲則不逮飛禽。飛禽則不逮犬馬。昺明昭著不得謂之不然。又人品以上賢愚殊性。不相窺涉不相曉解。燕北越南未足

【現代漢語翻譯】 現代漢語譯本：

論形神

沈約

凡人一個念頭產生的時候，這七尺之軀便不再與所想的地方相關聯。凡人只有一個念頭，而聖人則是沒有一個念頭不是窮盡真理的。聖人沒有止境，這七尺之軀本來就像空無一樣。憑藉這像空無一樣的七尺之軀，總括窮盡所有無盡的念頭，所以能夠與凡夫俗子不同。凡人一個念頭忘記這七尺之軀的時候，那麼眼睛就失去了觀看的功能，腳也失去了踐踏的功能。當他忘記眼睛和腳的時候，與沒有眼睛和腳又有什麼區別呢？凡人暫時的『無』，其根本是『實有』，『無』還沒有轉瞬，『有』就已經隨之而來。念頭與形體分離就會暫時忘記，念頭與心意融合就會複合。念頭停留在七尺之軀的一個地方，那麼其他地方，與不同的人相同，就與非我沒有區別。只不過凡人的暫時『無』非常短暫，聖人的長久『無』非常長遠。凡人與聖人，他們的道路本來相同，一個念頭而暫時忘記就是凡品，萬念而全部忘記就是大聖。以此來說，那麼形體與精神的差別就在這裡了。有人懷疑因果相互主宰，絲毫沒有差錯，善惡的到來都有既定的業力。而六度（Dāna，Śīla，Kṣānti，Vīrya，Dhyāna，Prajñā，佈施、持戒、忍辱、精進、禪定、智慧）所修，都依靠努力才能達到。如果修習這種努力才能達到的東西，又存在著之前的原因，原因成熟，果報形成，自然相互感召，那麼努力的功效就不能成立了，六度（Dāna，Śīla，Kṣānti，Vīrya，Dhyāna，Prajñā，佈施、持戒、忍辱、精進、禪定、智慧）所修的功德幾乎要廢棄了。釋迦（Śākyamuni，釋迦牟尼）經過九劫（kalpa，極長的時間單位）的勇猛精進才成就，勇猛精進的原因必定存在於無始之初，本來就不依靠九劫（kalpa，極長的時間單位），怎麼能說是從九劫（kalpa，極長的時間單位）開始的呢？我認為因果和情照（對事物的情感認知）本來是兩回事，先有情照（對事物的情感認知）然後才有因果。情照（對事物的情感認知）既然發動，那麼因果就隨之而來，沒有情照（對事物的情感認知），因果依靠什麼呢？因和識是兩條道路，作用結合而本質不同。它的本質既然不同，那麼它的本體也不同。情照（對事物的情感認知）另外產生，在道理上沒有妨礙。六度（Dāna，Śīla，Kṣānti，Vīrya，Dhyāna，Prajñā，佈施、持戒、忍辱、精進、禪定、智慧）和九劫（kalpa，極長的時間單位）的說法，沒有什麼值得懷疑的。

神不滅論

沈約

包含生命的種類，其認識和鑑別能力相差懸殊，等級差別成千上萬。昆蟲不如飛禽，飛禽不如犬馬。光明昭著，不能說不是這樣。而且人品以上，賢能和愚笨的本性不同，互不干涉，互不瞭解。燕地和越地相隔遙遠，還不足以……

【English Translation】 English version:

On Form and Spirit

Shen Yue

When a mortal has a single thought, their seven-foot body is no longer connected to the place they are thinking about. Mortals have only one thought, while sages have no thought that does not exhaust the truth. Sages have no end, and this seven-foot body is originally like emptiness. Relying on this seven-foot body that is like emptiness, they encompass all endless thoughts, so they can be different from ordinary people. When a mortal's single thought forgets this seven-foot body, then the eyes lose their function of seeing, and the feet lose their function of treading. When they forget their eyes and feet, what is the difference between them and having no eyes and feet? The temporary 'non-existence' of a mortal is fundamentally 'actual existence'; 'non-existence' has not yet passed in an instant, and 'existence' has already followed. If the thought separates from the form, it will be temporarily forgotten; if the thought merges with the mind, it will be reunited. If the thought stays in one place of the seven-foot body, then other places, being the same as different people, are no different from non-self. It's just that the temporary 'non-existence' of mortals is very short, and the long-term 'non-existence' of sages is very long. Mortals and sages, their paths are originally the same; a single thought that is temporarily forgotten is an ordinary person, and ten thousand thoughts that are all forgotten are great sages. Speaking in this way, then the difference between form and spirit lies here. Some people doubt that cause and effect mutually dominate, without the slightest difference; the arrival of good and evil all has a predetermined karma. And the six perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Generosity, Discipline, Patience, Diligence, Meditation, Wisdom) that are cultivated all rely on effort to achieve. If cultivating this thing that can only be achieved through effort, there is also a previous cause; when the cause matures and the result is formed, they naturally attract each other, then the effect of effort cannot be established, and the merits of the six perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Generosity, Discipline, Patience, Diligence, Meditation, Wisdom) that are cultivated are almost abandoned. Śākyamuni (釋迦牟尼) achieved enlightenment after nine kalpas (極長的時間單位) of courageous diligence; the cause of courageous diligence must exist from the beginningless beginning, and originally does not rely on nine kalpas (極長的時間單位), so how can it be said to start from nine kalpas (極長的時間單位)? I think that cause and effect and emotional cognition are originally two different things; first there is emotional cognition, and then there is cause and effect. Since emotional cognition is initiated, then cause and effect follow; without emotional cognition, what does cause and effect rely on? Cause and consciousness are two paths, their functions combine but their essence is different. Since its essence is different, then its substance is also different. Emotional cognition arises separately, and there is no obstacle in principle. The sayings of the six perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Generosity, Discipline, Patience, Diligence, Meditation, Wisdom) and nine kalpas (極長的時間單位) are nothing to doubt.

On the Immortality of the Spirit

Shen Yue

The kinds of beings that contain life have vastly different levels of knowledge and discernment, with differences in rank numbering in the thousands and millions. Insects are inferior to birds, and birds are inferior to dogs and horses. It is clear and obvious, and it cannot be said that it is not so. Moreover, above the level of human beings, the natures of the wise and the foolish are different, not interfering with each other, and not understanding each other. The distance between Yan and Yue is not enough to...

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云匹。其愚者則不辯菽麥。悖者則不知愛敬。自斯以上性識漸弘。班固九品曾未概其萬一。何者賢之與愚。蓋由知與不知也。愚者所知則少。賢者所知則多。而萬物交加。群方緬曠。情性曉昧。理趣深玄。由其涂求其理。既有曉昧之異。遂成高下之差。自此相傾品級彌峻。窮其原本盡其宗極。互相推仰應有所窮。其路既窮無微不盡。又不得謂不然也。且五情各有分域。耳目各有司存。心運則形忘。目用則耳廢。何則情靈淺弱心慮雜擾。一念而兼無由可至。既不能兼紛糾遞襲。一念未成他端互起。互起眾端復同前不相兼之由。由於淺惑。惑淺為病。病于滯有。不淺不惑出於兼忘。以此兼忘得此兼照。自凡夫至於正覺。始惑于不惑。不兼至能兼。又不得謂不然也。又昆蟲夭促含靈靡二。或朝生夕殞。或不識春秋。自斯而進修短不一。既有其短豈得無長。虛用損年善攝增壽。善而又善焉得無之。又不得謂之不然也。生既可夭則壽不可無夭。夭既無矣則生不可極。形神之別斯既然矣。然形既可養神寧獨異。神妙形粗較然有辯。養形可至不朽。養神安得有窮。養神不窮。不生不滅。始末相校豈無其人。自凡及聖含靈義等。但事有精粗。故人有凡聖。聖既長存在凡獨滅。本同末異義不兼通。大聖貽訓豈惑斯哉。

難范縝神滅

【現代漢語翻譯】 現代漢語譯本： 云匹（譬喻）。愚笨的人分辨不清豆子和小麥。悖逆的人不懂得愛和尊敬。從此以後，人的天性和知識逐漸擴充套件。即使是班固的九品中正制，也未能概括其萬一。什麼是賢能和愚笨呢？關鍵在於知與不知。愚笨的人知道的少，賢能的人知道的多。而萬物相互交織，各個方面都顯得深遠而廣闊。情感和天性有時清晰有時模糊，道理和趣味深奧而玄妙。沿著不同的道路尋求真理，既然有了清晰和模糊的差異，就形成了高下之別。從此以後，互相傾軋，品級越來越嚴峻。窮盡其原本，探究其終極，互相推崇，應該會有窮盡的時候。道路既然窮盡，就沒有什麼細微之處不能完全瞭解。又不能說不是這樣。而且五種情感各有自己的領域，耳和目各有自己的職責。心在運作時，形體會被遺忘；眼睛在發揮作用時，耳朵的功能就會廢止。為什麼呢？因為情感和靈性淺薄而脆弱，心思雜亂而紛擾。一個念頭想要兼顧一切是不可能實現的。既然不能兼顧，各種紛亂的事情就會接連不斷地發生。一個念頭尚未完成，其他的事情又相互產生。相互產生眾多事情，又和之前一樣不能兼顧。這是由於淺薄的迷惑。迷惑淺薄是一種病。病在於執著于存在。不淺薄不迷惑，就能達到兼顧和遺忘。通過這種兼顧和遺忘，就能獲得兼顧和照見。從凡夫到正覺，開始時迷惑于不迷惑，不能兼顧到能夠兼顧。又不能說不是這樣。 又如昆蟲，生命短暫，包含靈性的東西沒有兩樣。有的朝生夕死，有的不知道春秋。從此以後，壽命長短不一。既然有短處，怎麼能沒有長處呢？虛耗精力會減少壽命，善於養生可以增加壽命。善上加善，怎麼會沒有好處呢？又不能說不是這樣。生命既然可以夭折，那麼壽命就不是沒有夭折的可能。夭折既然不存在了，那麼生命就不是可以無限延長的。形體和精神的區別就是這樣。然而形體既然可以保養，精神難道就不能特別地保養嗎？精神微妙，形體粗糙，這是顯而易見的。保養形體可以達到不朽，保養精神怎麼會有窮盡呢？保養精神沒有窮盡，就能達到不生不滅的境界。從開始到結束相互比較，難道沒有這樣的人嗎？從凡人到聖人，包含靈性的意義是相同的。只是事情有精細和粗糙的區別，所以人有凡人和聖人的區別。聖人既然能夠長存，而凡人卻獨自滅亡，本源相同而結果不同，這在道理上是不能兼顧和通融的。大聖人留下的教誨，難道會迷惑于這些嗎？ 駁難范縝的《神滅論》

【English Translation】 English version: It's like clouds (an analogy). The foolish cannot distinguish between beans and wheat. The rebellious do not know love and respect. From this point on, their nature and knowledge gradually expand. Even Ban Gu's Nine Rank System could not encompass one ten-thousandth of it. What is wisdom and foolishness? It lies in knowing and not knowing. The foolish know little, while the wise know much. And all things intertwine, and all directions seem vast and boundless. Emotions and nature are sometimes clear and sometimes obscure, and principles and interests are profound and mysterious. Seeking truth along different paths, since there are differences between clarity and obscurity, differences in rank are formed. From then on, they slander each other, and the ranks become more and more severe. Exhausting its origin and exploring its ultimate, mutually admiring, there should be a time when it is exhausted. Since the road is exhausted, there is nothing subtle that cannot be fully understood. And you can't say it's not like that. Moreover, the five emotions each have their own domain, and the ears and eyes each have their own responsibilities. When the mind is working, the body is forgotten; when the eyes are working, the function of the ears is abolished. Why? Because emotions and spirituality are shallow and weak, and thoughts are chaotic and disturbed. It is impossible for one thought to take care of everything. Since they cannot be taken care of, all kinds of chaotic things will happen one after another. Before one thought is completed, other things arise mutually. Many things arise mutually, and they cannot be taken care of as before. This is due to shallow confusion. Shallow confusion is a disease. The disease lies in clinging to existence. Not shallow and not confused, you can achieve both care and forgetting. Through this care and forgetting, you can gain both care and seeing. From ordinary people to perfect enlightenment (Samyak-sambuddha), at the beginning, they are confused by not being confused, and they cannot take care of everything until they can. And you can't say it's not like that. Furthermore, insects have short lives, and the things that contain spirituality are no different. Some are born in the morning and die in the evening, and some do not know spring and autumn. From then on, the length of life varies. Since there are shortcomings, how can there be no strengths? Wasting energy will reduce life, and being good at health preservation can increase life. Good on top of good, how can there be no benefits? And you can't say it's not like that. Since life can be cut short, then life is not without the possibility of being cut short. Since premature death does not exist, then life cannot be infinitely prolonged. The difference between form and spirit is like this. However, since the body can be maintained, can the spirit not be specially maintained? The spirit is subtle, and the body is rough, which is obvious. Maintaining the body can achieve immortality, how can maintaining the spirit have an end? Maintaining the spirit has no end, and you can reach the realm of neither birth nor death. Comparing from beginning to end, are there no such people? From ordinary people to saints, the meaning of containing spirituality is the same. It's just that things have differences between fine and rough, so people have differences between ordinary people and saints. Since saints can exist forever, while ordinary people die alone, the origin is the same but the result is different, which cannot be taken care of and reconciled in reason. The teachings left by the great saints, would they be confused by these? Refuting Fan Zhen's 'On the Annihilation of the Soul'

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論

沈約

來論云。形即是神。神即是形。又云。人體是一。故神不得二。若如雅論此二物不得相離。則七竅百體無處非神矣。七竅之用既異。百體所營不一。神亦隨事而應。則其名亦應隨事而改。神者對形之名。而形中之形各有其用。則應神中之神。亦應各有其名矣。今舉形則有四支百體之異屈申聽受之別。各有其名。各有其用。言神惟有一名而用分百體。此深所未了也。若形與神對。片不可差。何則形之名多。神之名寡也。

若如來論。七尺之神神則無處非形。形則無處非神矣。刀則惟刃是利。非刃則不受利名。故刃是舉體之稱。利是一處之目。刀之與利既不同矣。形之與神豈可妄合耶。

又昔日之刀今鑄為劍。劍利即是刀利。而刀形非劍形。于利之用弗改。而質之形已移。與夫前生為甲後生為丙。天人之道或異。往識之神猶傳。與夫劍之為刀刀之為劍。有何異哉。

又一刀之質分為二刀形。形已分矣。而各有其利。今取一牛之身而割之為兩。則飲龁之生即謝。任重之用不分。又何得以刀之與利譬形之與神耶。來論謂。刀之與利即形之有神。刀則舉體是一利。形則舉體是一神。神用於體則有耳目手足之別。手之用不為足用。耳之用不為眼用。而利之為用無所不可。亦可斷蛟蛇。亦

【現代漢語翻譯】 現代漢語譯本 論

沈約

來信中說，『形』（身體，rupa）就是『神』（精神，mind），『神』就是『形』。又說，『人體是一個整體，所以神不能是兩個。』如果像您所說，這二者不能分離，那麼七竅百體無處不是神了。七竅的功用各不相同，百體的作用也不一樣，神也隨著事物而應變，那麼它的名稱也應該隨著事物而改變。『神』是相對於『形』而言的名稱，而形體中的各個部分各有其用，那麼相應的『神』也應該各有其名。現在舉『形』來說，有四肢百體的不同，有屈伸聽受的區別，各有其名，各有其用。而說『神』只有一個名稱，卻能作用於百體，這實在讓我不明白。如果『形』與『神』對應，一點都不能差，那麼為什麼『形』的名稱多，而『神』的名稱少呢？

如果像您所說，七尺之軀的神，神無處不是形，形無處不是神。刀只有刀刃是鋒利的，不是刀刃的地方就不能發揮鋒利的作用。所以『刃』是刀整體的稱呼，『利』是刀的一個部位的名稱。刀與利既然不同，形與神怎麼可以隨便混為一談呢？

又比如，過去的刀現在鑄成了劍，劍的鋒利就是刀的鋒利，但是劍的形狀不是刀的形狀。對於鋒利的作用沒有改變，但是材質的形狀已經改變。又比如，前生是甲，後生是乙，天道人道或許不同，但往昔的意識之神仍然傳承。這與劍變成刀，刀變成劍，有什麼區別呢？

又比如，一把刀的材質分為兩把刀的形狀，形狀已經分開了，而各自都有其鋒利之處。現在取一頭牛的身體，把它分割成兩半，那麼它的飲食和咀嚼的生命活動就停止了，承擔重任的作用也無法分開。又怎麼能用刀與利來比喻形與神呢？來信中說，刀與利就像形與神的關係，刀的整體就是一個利，形的整體就是一個神。神作用於身體，就有耳、目、手、足的區別。手的作用不能代替足的作用，耳朵的作用不能代替眼睛的作用，而利的作用卻無所不能，既可以斬斷蛟蛇，也可以...

【English Translation】 English version Treatise

Shen Yue

In your letter, you state, 'Form (rupa) is mind, and mind is form.' You also say, 'The human body is one, so the mind cannot be two.' If, as you argue, these two cannot be separated, then the seven orifices and the hundred limbs would all be mind. The functions of the seven orifices are different, and the operations of the hundred limbs are not the same. The mind also responds according to circumstances, so its name should also change according to circumstances. 'Mind' is a name relative to 'form,' and each part of the form has its own function, so the corresponding 'mind' should also have its own name. Now, taking 'form' as an example, there are differences in the four limbs and the hundred parts of the body, and there are distinctions in bending, stretching, hearing, and receiving, each with its own name and its own function. But you say that 'mind' has only one name, yet it can act on the hundred limbs. This is something I deeply fail to understand. If 'form' and 'mind' correspond, and there should be no difference, then why are there many names for 'form' but few names for 'mind'?

If, as you argue, the mind of the seven-foot body, the mind is everywhere form, and the form is everywhere mind. Only the blade of a knife is sharp; the part that is not the blade cannot perform the function of sharpness. Therefore, 'blade' is a term for the whole knife, and 'sharpness' is a name for one part of the knife. Since the knife and sharpness are different, how can form and mind be casually equated?

Furthermore, if a past knife is now cast into a sword, the sharpness of the sword is the sharpness of the knife, but the shape of the sword is not the shape of the knife. The function of sharpness has not changed, but the shape of the material has changed. Similarly, if one is born as A in a previous life and as B in a later life, the paths of gods and humans may be different, but the mind of past consciousness is still transmitted. What difference is there between a sword becoming a knife and a knife becoming a sword?

Furthermore, if the material of one knife is divided into the shapes of two knives, the shapes are already separated, and each has its own sharpness. Now, if we take the body of an ox and cut it in half, then its life activities of eating and chewing will cease, and its function of bearing heavy loads cannot be divided. How can we use the knife and sharpness to compare form and mind? In your letter, you say that the relationship between the knife and sharpness is like the relationship between form and mind, that the whole knife is one sharpness, and the whole form is one mind. When the mind acts on the body, there are distinctions between ears, eyes, hands, and feet. The function of the hand cannot replace the function of the foot, and the function of the ear cannot replace the function of the eye, but the function of sharpness is all-encompassing; it can cut off dragons and snakes, and also...

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可截鴻雁。非一處偏。可割東陵之瓜。一處偏。可割南山之竹。

若謂利之為用亦可得分。則足可以執物。眼可以聽聲矣。若謂刀背亦有利兩邊亦有利。但未鍛而铦之耳。利若遍施四方。則利體無處復立。形方形直並不得施利。利之為用正在一邊毫毛處耳。神之與形舉體若合。又安得同乎。刀若舉體是利。神用隨體則分。若使刀之與利其理若一。則胛下亦可安眼。背上亦可施鼻。可乎。不可也。

若以此譬為盡耶。則不盡。若謂本不盡耶。則不可以為譬也。若形即是神神即是形。二者相資理無偏謝。則身亡之日形亦應消。而今有知之神亡無知之形在。此則神本非形形本非神。又不可得強令如一也。

若謂總百體之質謂之形。總百體之用謂之神。今百體各有其分。則眼是眼形。耳是耳形。眼形非耳形。耳形非眼形。則神亦隨百體而分。則眼有眼神。耳有耳神。耳神非眼神。眼神非耳神也。而偏枯之體其半已謝。已謝之半事同木石。譬彼殭屍永年不朽。則此半之神。亦應與此半同滅。半神既滅半體猶存。形神俱謝彌所駭惕。若夫二負之尸經億載而不毀。單開之體尚餘質于羅浮。神形若合則此二士不應神滅而形存也。

來論又云。歘而生者歘而滅者。漸而生者漸而滅者。請借子之沖以攻子之城。漸

{ "translations": [ "現代漢語譯本：\n\n可以截斷鴻雁的羽毛。但不是任何一個地方都可以。可以切割東陵的瓜，但只有特定的地方可以。可以砍伐南山的竹子，也只能在特定的地方。\n\n如果說利益的效用也可以被分割，那麼就應該可以用手去執持物體，用眼睛去聽聲音了。如果說刀背也有鋒利之處，刀的兩邊也都有鋒利之處，那只是因為還沒有經過鍛造罷了。如果鋒利可以遍佈四方，那麼鋒利的本體就無處安立了。方形和直形都不能施加鋒利。鋒利的效用只在于刀刃的毫毛之處。精神和形體整體上是融合的，又怎麼能等同呢？如果刀的整體都是鋒利的，那麼精神的效用就會隨著形體而分割。如果刀和鋒利的道理是一樣的，那麼腋下也可以安裝眼睛，背上也可以安裝鼻子，可以嗎？不可以。\n\n如果用這個比喻就足夠了嗎？那是不夠的。如果說本來就不夠，那就不能用作比喻了。如果形體就是精神，精神就是形體，兩者相互依存，道理上沒有偏頗，那麼身體死亡的時候，形體也應該消亡。而現在有知覺的精神消亡了，沒有知覺的形體卻存在。這說明精神本來就不是形體，形體本來就不是精神，又不能強行使它們如一。\n\n如果說總合百體的物質叫做形體，總合百體的作用叫做精神。現在百體各有其職分，那麼眼睛是眼睛的形體，耳朵是耳朵的形體。眼睛的形體不是耳朵的形體，耳朵的形體不是眼睛的形體。那麼精神也應該隨著百體而分割，那麼眼睛有眼神，耳朵有耳神。耳神不是眼神，眼神不是耳神。而偏癱的身體，一半已經衰敗，衰敗的一半如同木頭石頭。比如殭屍，永久不腐爛，那麼這半邊的精神，也應該和這半邊一同滅亡。半邊的精神已經滅亡，半邊的身體仍然存在。形體和精神都消亡，才更讓人驚駭恐懼。如果像二負之尸，經過億萬年而不毀壞，單開的身體，還剩下質地在羅浮山。精神和形體如果融合，那麼這兩個人就不應該精神滅亡而形體存在。\n\n來論又說：忽然產生的東西忽然滅亡，逐漸產生的東西逐漸滅亡。請允許我用您的矛來攻打您的盾（請允許我用您的理論來反駁您的理論）。漸" , "english_translations": [ "English version:\n\nOne can cut the feathers of a wild goose, but not at just any point. One can slice a melon from Dongling (a place name), but only at a specific spot. One can chop bamboo from Nanshan (South Mountain), but only in a particular area.\n\nIf one argues that the utility of sharpness can also be divided, then it should be possible to grasp objects with the hand and hear sounds with the eyes. If one claims that the back of a knife also has sharpness, and both sides also have sharpness, that is only because it has not yet been forged. If sharpness could be applied everywhere, then the essence of sharpness would have nowhere to stand. Square and straight shapes cannot be imbued with sharpness. The utility of sharpness lies only in the fine edge of the blade. Spirit and form are united as a whole, so how can they be equated? If the entire knife were sharpness, then the function of the spirit would be divided along with the form. If the principle of the knife and sharpness were the same, then eyes could be placed under the armpits and noses on the back. Is that possible? No, it is not.\n\nIs this analogy sufficient? No, it is not. If it is inherently insufficient, then it cannot be used as an analogy. If form is spirit and spirit is form, and the two are mutually dependent without any deviation in principle, then when the body dies, the form should also perish. But now, the conscious spirit is gone, while the unconscious form remains. This shows that spirit is fundamentally not form, and form is fundamentally not spirit, and they cannot be forcibly made to be the same.\n\nIf one says that the collection of the substance of the hundred parts is called form, and the collection of the functions of the hundred parts is called spirit, then since each of the hundred parts has its own function, the eye is the form of the eye, and the ear is the form of the ear. The form of the eye is not the form of the ear, and the form of the ear is not the form of the eye. Then the spirit should also be divided along with the hundred parts, so the eye has the spirit of the eye, and the ear has the spirit of the ear. The spirit of the ear is not the spirit of the eye, and the spirit of the eye is not the spirit of the ear. And in a paralyzed body, half of it has already decayed, and the decayed half is like wood and stone. Like a stiff corpse that never rots, then the spirit of this half should also perish along with this half. Since half of the spirit has perished, but half of the body still remains, the perishing of both form and spirit is even more frightening. If the corpses of Erfu (two legendary figures) remain intact for billions of years, and the body of Dan Kai (another legendary figure) still has substance on Mount Luofu (a mountain in China), then if spirit and form were united, these two men should not have their spirits perish while their forms remain.\n\nThe coming argument also says: that which arises suddenly perishes suddenly, and that which arises gradually perishes gradually. Please allow me to use your spear to attack your shield (Please allow me to use your theory to refute your theory). Gradually." ] }

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而滅謂死者之形骸始乎無知而至於朽爛也。若然則形之與神本為一物。形既病矣神亦告病。形既謝矣神亦云謝。漸之為用應與形俱。形始亡未朽為漸神獨不得以始末為漸耶。

來論又云。生者之形骸變為死者之骨骼。案如來論。生之神明生之形骸。既化為骨骼矣。則生之神明獨不隨形而化乎。若附形而化則應與形同體。若形骸即是骨骼。則死之神明不得異生之神明矣。向所謂死定自未死也。若形骸非骨骼。則生神化為死神。生神化為死神。即是三世。安謂其不滅哉。神若隨形形既無知矣。形既無知神本無質。無知便是神亡。神亡而形在。又不經通。

若形雖無知神尚有知。形神既不得異。則向之死形翻覆非枯木矣。

因緣無性論序

陳沙門釋真觀

泉亭令德。有朱三議者。非惟外學通敏。亦是內信淵明。常自心重大乘口誦般若。忽著自然之論。便成有性之執。或是示同邪見。或是實起倒心。交復有損正真過傷至道。聊裁后論以祛彼執。雖復辭無足采而理或可觀。若與余同志。希共詳覽也。

性法自然論

朱世卿

寓茲先生。喟然嘆曰。夫萬法萬性皆自然之理也。夫惟自然。故不得而遷貿矣。故善人雖知善之不足憑也。善人終不能一時而為惡。惡人復以惡之不足誡也

。惡人亦不能須臾而為善。又體仁者不自知其為善。體愚者不自覺其為惡。皆自然而然也。坐右之賓假是大夫。忽然作色而謂曰。固哉先生之說也。違大道而謬聖人之言。先生曰。大道誰主聖人何言。大夫曰。大道無主而無所不主。聖人無言而無所不言。先生曰。請言其所言。言性命之所由致乎。請說其所主主善惡之報應乎。大夫曰。何為其不然也。蓋天地扶大道之功以載育。聖人合天地之德以設教。序仁義五德以檢其心。說詩書六藝以訓其業。此聖人之言也。若積善之家必有餘慶。積不善之家必有餘殃。故曰。聖人無親常與善人。六極序而降行懲。五福陳而善心勸。三世為將睹覆敗之權。七葉修善有興隆之性。陳賞寵而不侯。邴昌疏而紹國。斯道家之效也。何先生言皆自然之理而不可遷貿者哉。先生笑而應曰。世所謂將繩之人。繩盡而不知遷。若大夫之徒是也。敬課管陋為吾子陳之。蓋二儀著而六子施。百姓育而五材用。用此句者隔萬法而盡然焉。人為生最靈。膺自然之秀氣。稟妍蚩盈減之質。懷哀樂喜怒之情。挺窮達修短之命。封愚智善惡之性。夫哀樂喜怒伏之於情。感物而動。窮達修短藏之於命。事至而後明。妍蚩盈減著之於形。有生而表見。愚智善惡封之於性。觸用而顯徹。此八句者。總人事而竭焉。皆由自

然之數。無有造為之者。夫有造為之者必勞。有出入之者必漏。有酬酢之者必謬。此三者非造物之功也。故墨子曰。使造化三年成一葉。天下之葉少哉。蓋聖人設權巧以成教。借事似以勸威。見強勇之暴寡怯也。懼刑戮之弗禁。乃陳禍淫之威。傷敦善之不勸也。知性命之不可易。序福善以獎之。故聽其言也似若勿爽。徴其事也萬不一驗。子以本枝繁植。斯履道之所致。蒸嘗莫主。由遺行之所招。身居逸樂。為善士之明報。體事窮苦。是惡人之顯戮。孫叔少不埋蛇。長無令尹之貴。邴吉前無陰德。終闕丞相之尊。若然則天道以重華文命。答𩨬叟之極愚。以商均丹朱。酬堯舜之至聖。太伯三世無玩兵之咎。而假嗣于仲虞。漢祖七葉不聞篤善之行。遂造配天之業。箕稱享用五福。身抱夷滅之痛。孔云慶鐘積善。躬事旅人之悲。顏冠七十之上。有不秀之旨。冉在四科之初。致斯人之嘆。而商臣累王荊南。冒頓世居塞北。首山無解顏之鬼。汨水有抱怨之魂。康成以姓改鄉。不濟小聖之禍。王褒哀變隴木。適受非妄之災。二生居衛。乘舟之痛誰罪。三仁在亳。剖心之酷何辜。若乃側近邦畿密爾世代。非墳籍所載。在耳目之前者。至有腹藏孟門之險心庫豺虺之毒。役慮唯以害他爲念。行己必用利我為先。錐刀推其尖銳。溪壑訝其難滿

【現代漢語翻譯】 現代漢語譯本： 自然規律的執行，是沒有誰去創造它的。如果存在創造者，那他必然會勞累；如果存在能量的輸入和輸出，那必然會有損耗；如果存在獎賞和懲罰，那必然會有謬誤。這三點都不是造物主應該有的行為。所以墨子說，如果讓造物主用三年時間才創造一片樹葉，那麼天下的樹葉就太少了。聖人設立權宜之計來完成教化，借用相似的事情來樹立威嚴。看到強壯勇敢的人欺負弱小膽怯的人，擔心用刑罰殺戮也無法禁止，於是就陳述淫亂的禍害來恐嚇他們。哀傷敦厚善良的人不被勸勉，知道人的本性和命運是不可改變的，就用福報善行來獎勵他們。所以聽他們說的話好像沒有差錯，但考察他們所說的事，卻萬中無一應驗。你認為樹木的根和枝繁茂生長，是遵循道德規範所導致的；祭祀時無人主持，是由遺棄德行所招致的；身居安逸快樂，是善良之人的明顯回報；身體經歷窮困苦難，是邪惡之人的公開懲罰。孫叔敖（Sun Shu'ao）小時候沒有埋葬蛇，長大后沒有獲得令尹的尊位；邴吉（Bing Ji）之前沒有積累陰德，最終缺少丞相的尊榮。如果真是這樣，那麼天道是用重華（Chonghua，舜的名字）和文命（Wen Ming，禹的名字）來回答𩨬叟（𩨬 Sou）的極其愚蠢，用商均（Shang Jun，舜的兒子）和丹朱（Dan Zhu，堯的兒子）來酬謝堯（Yao）和舜（Shun）的至高聖明。太伯（Tai Bo）三世沒有玩弄兵器的過錯，卻把王位讓給了仲虞（Zhong Yu）。漢高祖（Han Gaozu）七代沒有聽說過篤行善事的行為，卻成就了可以與天相配的事業。箕子（Ji Zi）聲稱要享受五福，卻身抱被夷族滅族的痛苦。孔子（Kongzi）說福慶降臨給積累善行的人，自己卻經歷了像寄居旅客一樣的悲哀。顏回（Yan Hui）年過七十，卻有不長莊稼的說法。冉雍（Ran Yong）在德行、言語、政事、文學四科中名列前茅，卻招致了人們的嘆息。而商臣（Shang Chen）多次稱王于荊南（Jingnan），冒頓（Mao Dun）世代居住在塞北（Saibei）。首陽山（Shouyang Mountain）沒有解顏而笑的鬼魂，汨羅江（Miluo River）有充滿抱怨的靈魂。康成（Kang Cheng）因為改了姓氏和鄉里，也沒能避免小小的聖人的災禍。王褒（Wang Bao）哀嘆隴地的樹木變化，卻恰恰遭受了並非虛妄的災難。二生（Er Sheng）居住在衛國（Wei），乘船的痛苦應該由誰來承擔罪責？三仁（San Ren）居住在亳（Bo），剖心挖心的酷刑有什麼罪過？至於那些靠近都城，世代隱秘的人家，不是書籍所能記載的，就在我們眼前所見的，甚至有腹中藏著孟門山（Mengmen Mountain）的危險，心中懷著豺狼毒蛇的狠毒。他們費盡心思只想著如何去傷害別人，行為處事必定以有利於自己為先。錐子和刀子都推崇它們的尖銳，山澗和深谷都驚訝於它們難以填滿。

【English Translation】 English version: The operation of natural laws is not created by anyone. If there is a creator, he must be tired; if there is input and output of energy, there must be loss; if there are rewards and punishments, there must be errors. These three are not the actions that a creator should have. Therefore, Mozi said, if it takes the creator three years to create a leaf, then there would be too few leaves in the world. Sages set up expedient measures to complete education, and use similar things to establish authority. Seeing the strong and brave bullying the weak and timid, and fearing that punishment and killing cannot be prohibited, they describe the disasters of licentiousness to scare them. They grieve that the honest and kind are not persuaded, and knowing that human nature and destiny cannot be changed, they reward them with blessings and good deeds. Therefore, what they say seems to be without error, but examining what they say, not one in ten thousand is verified. You think that the roots and branches of trees grow luxuriantly because they follow moral norms; that no one presides over sacrifices is caused by abandoning virtue; that living in ease and happiness is a clear reward for good people; and that experiencing poverty and suffering is a public punishment for evil people. Sun Shu'ao did not bury the snake when he was a child, and did not obtain the honor of Ling Yin when he grew up; Bing Ji did not accumulate Yin virtue before, and eventually lacked the honor of Prime Minister. If this is the case, then Heaven uses Chonghua (Shun's name) and Wen Ming (Yu's name) to answer 𩨬 Sou's extreme stupidity, and uses Shang Jun (Shun's son) and Dan Zhu (Yao's son) to reward Yao and Shun's supreme wisdom. Tai Bo had no fault of playing with weapons for three generations, but gave the throne to Zhong Yu. Emperor Gaozu of Han had not heard of the practice of good deeds for seven generations, but achieved a career that could match the heavens. Ji Zi claimed to enjoy the five blessings, but suffered the pain of being exterminated. Confucius said that blessings come to those who accumulate good deeds, but he himself experienced the sorrow of being like a sojourner. Yan Hui was over seventy years old, but there was a saying that he did not grow crops. Ran Yong was among the best in the four subjects of virtue, speech, politics, and literature, but caused people to sigh. However, Shang Chen repeatedly became king in Jingnan, and Mao Dun lived in Saibei for generations. Shouyang Mountain has no ghosts with smiling faces, and the Miluo River has souls full of complaints. Kang Cheng failed to avoid the disaster of a small saint because he changed his surname and hometown. Wang Bao lamented the changes in the trees in Longdi, but suffered a disaster that was not false. Er Sheng lived in the State of Wei, who should bear the blame for the pain of taking a boat? San Ren lived in Bo, what was the crime of the cruel punishment of cutting out their hearts? As for those families who are close to the capital and have been hidden for generations, they cannot be recorded in books, and are right before our eyes. Some even have the danger of Mengmen Mountain hidden in their stomachs, and the viciousness of jackals and snakes in their hearts. They rack their brains only thinking about how to harm others, and their actions must be based on benefiting themselves first. Cones and knives are praised for their sharpness, and mountain streams and valleys are surprised that they are difficult to fill.

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。而則百兩外榮千鐘內實。優偃綺羅坐列甘膩。鳴金綰玉富逸終身。自有懷百璧而為衿鎣明珠而成性。心不能行啟蟄之殺。手不忍折方長之條。懷殊材而莫采。蓄美志而誰眄。偏糅于冗雜之中。見底于鄉閭之末。抱飢寒而溘死。與麋鹿而共埋。享嘗寂寞孀孩無寄。名字不聞湮沈電滅。如斯可恨。豈一人哉。是知桀跖之兇殘。無懼來禍之將及。閔曾之篤行勿擬后慶之當臻。故鹖冠子曰。夫命者自然者也。賢者未必得之。不肖者亦未必失之。斯之謂矣。

大夫曰。若子引百家之言。則列子之為名者必廉。廉斯貧。為名者必讓。讓斯賤。若然者則貧賤者立名之士所營而至也。則富貴者。貪競之徒所求而得也。何名自然之數哉。先生曰。此乃一隅之說。非周于理者也。夫富貴自有貪競。富貴非貪競所能得。貧賤自有廉讓。貧賤非廉讓所欲邀。自有富貴而非貪求。貧賤而不廉讓。且子罕言命。道藉人弘。故性命之理。先聖之所憚說。善惡報應天道有常而關哉。譬如溫風轉華寒飆飏雪。有委溲糞之下。有參玉階之上。風飆無心於厚薄。而華霰有穢凈之殊途。天道無心於愛憎。而性命有窮通之異術。子聞于公待封而封至。嚴母望喪而喪及。若見善人便言其後必昌。若睹惡人便言其後必亡。此猶終身守株而冀狡兔之更獲耳。大夫

【現代漢語翻譯】 現代漢語譯本：有些人擁有百兩黃金般的外在榮耀，卻內心空虛；有些人享受著華麗的服飾和豐盛的食物，終身過著富裕安逸的生活。他們天生就懷揣著價值百璧的美玉，以晶瑩的明珠為本性。內心不願做出驚擾冬眠動物的殺戮之事，手不忍折斷正在生長的枝條。懷有特殊的才能卻無人賞識，胸懷美好的志向卻無人顧盼。只能委屈地混雜在平庸的人群之中，最終湮沒在鄉野的底層。抱著飢寒而死去，與麋鹿一同被埋葬。死後無人祭奠，孤兒寡母無所依靠。名字不為人知，像閃電般消失。這樣的遭遇，難道僅僅只有一個人嗎？由此可知，像桀、跖這樣的兇殘之人，並不懼怕災禍的降臨；而像閔子騫、曾參這樣篤行仁義之人，也不必期望死後才能得到福報。所以《鹖冠子》說：『命運是自然而然的。賢能的人未必能得到它，不肖的人也未必會失去它。』說的就是這個道理。 大夫說：『如果像您這樣引用各家學說，那麼像列子這樣以清廉為名的人必定貧窮。因為追求名聲的人必定謙讓，謙讓就會導致地位低下。如果真是這樣，那麼貧窮和地位低下就是那些追求名聲的人所追求的結果。而富貴則是那些貪婪競爭之徒所追求而得到的。這怎麼能說是自然之數呢？』先生說：『這只是一種片面的說法，並非周全的道理。富貴自有其貪婪競爭的一面，但富貴並非僅僅靠貪婪競爭就能得到；貧賤自有其清廉謙讓的一面，但貧賤並非僅僅靠清廉謙讓就能避免。有的人富貴卻並非貪求所得，有的人貧賤卻不廉讓。而且您很少談論命運，道德的弘揚要依靠人的努力。所以關於性命的道理，是古代聖賢也謹慎不願多說的。善惡報應，天道自有其規律，難道是隨意決定的嗎？譬如溫暖的風吹開鮮花，寒冷的風捲起雪花，有的落在污穢的糞便上，有的飄落在華麗的臺階上。風和雪並沒有厚此薄彼之心，而花和雪卻有乾淨和污穢的不同歸宿。天道對於愛憎並沒有偏袒，而性命卻有窮困和通達的不同命運。您聽說過有人等待朝廷的封賞，封賞就到了；嚴厲的母親盼望喪事，喪事就發生了。如果看到善人就說他後代必定昌盛，如果看到惡人就說他後代必定滅亡。這就像終身守著樹樁，希望再次得到撞死的兔子一樣。』大夫

【English Translation】 English version: Some possess the outward glory of a hundred taels of gold, yet are inwardly empty; others enjoy luxurious garments and rich foods, living a life of wealth and ease. They are born with the inherent value of a hundred bi (jade disks, symbolizing wealth and status), and their nature is formed by the brilliance of pearls. Their hearts are unwilling to commit the killing that disturbs hibernating creatures, and their hands cannot bear to break growing branches. They possess extraordinary talents yet are unappreciated; they harbor noble aspirations yet are unheeded. They are relegated to the midst of the mediocre, ultimately disappearing at the bottom of rural society. They die in hunger and cold, buried alongside deer. After death, they are without offerings, and their orphans and widows are without support. Their names are unknown, vanishing like lightning. Is such a fate suffered by only one person? From this, we can see that the cruel and tyrannical like Jie (a notorious tyrant) and Zhi (a famous robber) do not fear the coming of disaster; and those who steadfastly practice benevolence like Min Ziqian (a disciple of Confucius known for his filial piety) and Zeng Shen (another disciple of Confucius known for his virtue) need not anticipate blessings only after death. Therefore, the Heguanzi (an ancient text) says: 'Fate is natural. The virtuous may not necessarily attain it, and the unworthy may not necessarily lose it.' This is what it means. The Daifu (a high-ranking official) said: 'If, like you, one quotes from various schools of thought, then those who are known for their integrity, like Liezi (a Daoist philosopher), must be poor. Because those who seek fame must be modest, and modesty leads to low status. If this is the case, then poverty and low status are what those who seek fame strive for. And wealth and high status are what the greedy and competitive seek and obtain. How can this be called the natural order?' The Master said: 'This is a one-sided view, not a comprehensive understanding of reason. Wealth and high status have their greedy and competitive aspects, but wealth and high status cannot be attained solely through greed and competition; poverty and low status have their integrity and modesty, but poverty and low status cannot be avoided solely through integrity and modesty. Some are wealthy and high-ranking without seeking it through greed, and some are poor and of low status without being modest. Moreover, you rarely speak of fate; the propagation of morality relies on human effort. Therefore, the principles of nature and destiny are what even the ancient sages were cautious about discussing. Good and evil are rewarded accordingly, and the way of Heaven has its own laws; is it arbitrary? For example, a warm wind opens flowers, and a cold wind blows snow; some fall on filthy dung, and some flutter on magnificent steps. The wind and snow have no intention of being partial, but the flowers and snowflakes have different destinations of purity and filth. Heaven has no partiality towards love or hate, but nature and destiny have different paths of poverty and success. You have heard of someone waiting for an imperial appointment, and the appointment arrives; a stern mother hopes for a funeral, and the funeral occurs. If you see a good person, you say that their descendants will surely prosper; if you see a bad person, you say that their descendants will surely perish. This is like guarding a tree stump for a lifetime, hoping to catch another rabbit that runs into it.' The Daifu

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於是斂容而謝曰。若仆者所執偏述而昧通途。守狹近而矢遐曠。今承音旨渙然蒙啟。譬猶疏蜀伏屍歷萬古而忽悟。中山沉醉未千朝而遽醒。請事斯語以銘諸紳。或問曰。朱子托憑虛之談。暢方寸之底。論情指事深有趣焉。但詳之先典有所未達。夫人哀樂喜怒之情。苞善惡之性。資待之方不足。於是爭奪之事斯興。才識均者不能相御。天生仁聖寔使司牧。樂者聖人之所作。禮者先王之所制。三千之儀以檢其跡。五音之和以導其心。設爵以勸善。懸刑以懲惡。纖毫不漏酬酢如響。玉帛云乎非無為所薦。鼓鐘斯合豈自然而諧。千科滿目靡非力用所構。百貫參差悉由智思而造。吾子湯武之臣隸。周孔之學徒。出入戶牖伏膺名教。而云善人知善之不足憑也。惡人知惡之不足誡也。善不能招慶。禍不能報惡。是何背理之談也。且𦒡翔蠕動猶知去就。況人為最靈而同一自然之物。此豈高厚之詩何取譬之非類。情所未達敬待清酬。答曰。昔盧敖北遭荒土。自傷足跡之未曠。河宗東窺溟海。方嘆秋水之不多。吾子習近成性。未易可與談遠大者也。今子以屈申俯仰心慮所為。雕鏤剪琢身手所作。禮樂者聖人之所作。聖人者天地之所生。請為吾子近取諸身則可以遠通諸物。子以耳聞眼見足蹈手握意謂。孰使之然。身有痾疾冷熱皆不自知。哀樂

【現代漢語翻譯】 現代漢語譯本：於是整理好儀容，感謝說：『像我這樣的人，所堅持的只是片面的見解，不通曉大道。固守狹隘的見識，而輕視廣闊的領域。如今承蒙您的教誨，頓時茅塞頓開。好比偏僻的蜀地，有人死了很久，突然醒悟；又像中山國人沉醉不醒，還沒過多久就立刻清醒。請允許我將這些話銘記在衣帶上。』 有人問道：『朱熹憑藉著虛構的言論，來暢談自己內心的想法。議論情感，指陳事物，很有趣味。但是詳細考察古代典籍，有些地方還沒有理解。人的哀樂喜怒這些情感，包含著善惡的本性。如果供給和引導的方式不足，那麼爭奪的事情就會發生。才能和見識相當的人，不能互相駕馭。上天生下仁義聖人，正是讓他們來管理百姓。樂是聖人創作的，禮是先王制定的。用三千種禮儀來約束人們的行為，用五音的和諧來引導人們的心靈。設定爵位來勸勉人們行善，設定刑罰來懲罰人們作惡。細微之處也不放過，賞罰應答如同回聲一般迅速。玉帛的進獻難道不是無為之道的體現嗎？鐘鼓的合奏難道是自然而然和諧的嗎？無數的條目，沒有哪一樣不是人力所構成的。各種制度的差異，都是由智慧思考所創造的。您是商湯、周武王的臣子，是周公、孔子的學生，出入于禮儀法度之中，信奉儒家的教義。卻說好人知道行善不足以依賴，壞人知道作惡不足以警戒。行善不能招來福慶，作惡不能招來災禍。這是多麼荒謬的言論啊！況且飛鳥爬蟲都知道趨利避害，何況人作為萬物中最有靈性的，也和自然界的其他事物一樣。這難道是《詩經·大雅》中的詩句嗎？為什麼引用的比喻如此不恰當？這些我還不理解，恭敬地等待您的指教。』 回答說：『從前盧敖向北到達荒涼的土地，還自傷足跡不夠廣闊。河伯向東窺視大海，還感嘆秋水不夠多。您習慣了近視的見解，不容易和您談論遠大的道理。如今您所說的，都是屈身、伸身、低頭、抬頭，以及心思的活動，雕刻、鏤刻、剪裁、琢磨，以及身手的勞作。禮樂是聖人創作的，聖人是天地所生的。請允許我從您自身來取譬，這樣就可以推及到萬物。您用耳朵聽，用眼睛看，用腳踩，用手握，您認為是誰讓它們這樣做的？身體有了疾病，是冷是熱都不能自己知道，哀樂

【English Translation】 English version: Thereupon, he composed himself and expressed his gratitude, saying, 'Someone like me holds onto biased views and is ignorant of the grand path. I cling to narrow perspectives and disregard the vast expanse. Now, receiving your insightful teachings, I am suddenly enlightened. It is as if someone in the remote Shu region, long deceased, suddenly awakens; or like someone from the state of Zhongshan, deeply intoxicated, abruptly sobers up before a thousand mornings have passed. Please allow me to inscribe these words on my sash.' Someone asked, 'Zhu Xi, relying on fabricated arguments, freely expresses his inner thoughts. His discussions of emotions and his pointing out of things are quite interesting. However, upon detailed examination of ancient texts, there are some points I have not understood. Human emotions such as sorrow, joy, and anger contain the nature of both good and evil. If the means of providing and guiding are insufficient, then conflicts will arise. Those with equal talents and knowledge cannot control each other. Heaven gives birth to benevolent sages precisely to govern the people. Music is created by sages, and rituals are established by former kings. Three thousand rituals are used to restrain people's actions, and the harmony of the five tones is used to guide their hearts. Ranks are established to encourage good deeds, and punishments are imposed to deter evil. Nothing is overlooked, and rewards and punishments respond as quickly as an echo. Is the offering of jade and silk not a manifestation of non-action? Is the harmonious sound of bells and drums naturally harmonious? Countless items are all constructed by human effort. The differences in various systems are all created by intelligent thought. You are a subject of Tang and Wu, a student of Zhou and Kong, moving within the bounds of propriety and embracing Confucian teachings. Yet you say that good people know that doing good is not reliable, and bad people know that doing evil is not something to be wary of. Doing good cannot bring blessings, and doing evil cannot bring misfortune. What a preposterous statement! Moreover, even flying birds and crawling insects know to seek advantage and avoid harm. How much more so should humans, as the most intelligent of all beings, also be the same as other things in nature. Is this a line from the poem in the 'Great Odes' of the Book of Songs? Why is the analogy so inappropriate? These are things I do not understand, and I respectfully await your clarification.' He replied, 'In the past, Lu Ao traveled north to the desolate lands and still lamented that his footprints were not vast enough. The River God peered east into the sea and still sighed that the autumn waters were not abundant enough. You are accustomed to narrow views, and it is not easy to discuss grand principles with you. What you speak of now are all about bending, stretching, bowing, and raising your head, as well as the activities of your mind, carving, engraving, cutting, and polishing, as well as the labor of your hands. Music and rituals are created by sages, and sages are born from heaven and earth. Please allow me to draw an analogy from your own body, so that you can extend it to all things. You hear with your ears, see with your eyes, step with your feet, and grasp with your hands. Who do you think makes them do these things? When your body has ailments, you cannot know for yourself whether it is cold or hot, sorrow or joy.'

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喜怒興廢安在。何地有識者自知識之所在者乎。有智者自知智之所存者乎。若識遍身中傷身則識裂。若智隨事起事謝則智滅。果識不知識智不知智。於是推近以達遠。觸類而長之。故知禮樂不自知其所由而制。聖人不自知其所由而生。兩像亦不知其所由而立矣。於是殊形異慮委積充盈。靜動合散自生自滅。動靜者莫有識其主。生滅者不自曉其根。蓋自然之理著矣。所謂非自然者乃大自然也。是有為者乃大無為也。子云。天生聖人是使司牧。何故唐虞疊聖加以五臣。文武重光益以十亂。豈天道之不能一其終始。將末代貽咎于天地。大舜大堯非欲生不肖之子。龍逢比干豈樂身就誅割。孔子歷聘棲遑卒云執鞭不憚。顏稱回何敢死終使慈父請車。彼三聖三仁。可謂妙取捨矣。天能令東海亢旱。不如理孝婦之怨。地能使高城復塹。未若救杞梁之殞。故榮落死生自然定分。若聖與仁不能自免。深味鄙句理存顯然。

因緣無性論

陳真觀法師

請疑公子致言于通敏先生曰。夫二儀始判則庶類是依。七曜既懸。則兆民斯仰。但生前死後系象之所未明。古往今來賢聖於焉莫究。而希玄君子互騁鉆求。慕理名人競加穿鑿。㝢茲所說則盛辨自然。假氏所明則高陳報應。雖自然鋒鏑克勝於前。報應干戈敗績於後。而愚心難啟

【現代漢語翻譯】 現代漢語譯本：喜怒哀樂、興盛衰敗安在何處？哪裡有具有『識』（consciousness）的人能夠自己知道『識』存在的地方呢？哪裡有具有智慧的人能夠自己知道智慧存在的地方呢？如果『識』遍佈全身，那麼身體受到傷害，『識』就會破裂。如果智慧隨著事情發生而產生，事情結束就消失，那麼智慧就會滅亡。如果『識』不能認知『識』，智慧不能認知智慧，那麼就應該從身邊的事物推及到遙遠的事物，接觸類似的事物而增長見識。所以說，禮樂不是自己知道自己產生的原因而被制定出來的，聖人不是自己知道自己產生的原因而誕生的，兩儀（天地）也不知道自己建立的原因。因此，各種不同的形態和想法堆積充盈，靜止、運動、聚合、離散，自然產生，自然滅亡。運動和靜止，沒有誰能知道它們的主宰；產生和滅亡，沒有誰能明白它們的根源。大概自然之理就顯現出來了。所謂的『非自然』，才是最大的自然。所謂的『有為』，才是最大的『無為』。子云說，上天生下聖人是讓他們來管理百姓的。為什麼唐堯虞舜時期要重疊出現聖人，還要加上五位賢臣？周文王周武王時期要重現光明，還要加上十位輔佐大臣？難道是天道不能始終如一嗎？是將末世的罪過推給天地嗎？大舜和大堯並非想要生下不肖的兒子，龍逢和比干難道喜歡自己被處死？孔子周遊列國，四處奔波，最終說即使是給人執鞭趕車也不推辭。顏回死後，顏路怎麼敢最終讓慈愛的父親向別人請求賣車來安葬他？這三位聖人和三位仁人，可以說是巧妙地選擇了取捨。上天能夠讓東海乾旱，不如匡正孝婦的怨恨；大地能夠使高大的城墻倒塌，不如拯救杞梁妻的悲傷。所以說，榮華衰落、死亡生存，都是自然註定的。即使是聖人和仁人也不能避免，深刻體會這些鄙俗的語句，道理就顯而易見了。

因緣無性論

陳真觀法師

請疑公子對通敏先生說：天地開始分判，萬物就有所依靠；太陽、月亮和五大行星懸掛在空中，萬民就仰望它們。但是生前死後的事情，是星象所不能說明白的；從古到今，賢人和聖人也無法徹底瞭解。那些追求玄妙的君子們互相爭著鉆研探索，仰慕義理和名聲的人競相穿鑿附會。有人說盛行的是自然，有人說闡明的是報應。雖然自然的鋒芒能夠戰勝報應，但報應的干戈最終會失敗。而我愚鈍的心難以開啟。

【English Translation】 English version: Where are joy, anger, prosperity, and decline? Where does a person with 'consciousness' (識) know where their own 'consciousness' resides? Where does a wise person know where their wisdom exists? If 'consciousness' pervades the entire body, then when the body is injured, the 'consciousness' will be shattered. If wisdom arises with events and ceases when events end, then wisdom will perish. If 'consciousness' cannot recognize 'consciousness', and wisdom cannot recognize wisdom, then one should infer from nearby things to reach distant things, and increase knowledge by touching similar things. Therefore, rituals and music were not created because they knew their own origins, and sages were not born because they knew their own origins. The two images (heaven and earth) also do not know why they were established. Thus, various different forms and thoughts accumulate and fill, stillness, movement, aggregation, and dispersion arise and perish naturally. Movement and stillness, no one knows their master; arising and perishing, no one understands their roots. The principle of nature is thus revealed. What is called 'non-natural' is the greatest nature. What is called 'active' (有為) is the greatest 'non-action' (無為). Ziyun said, 'Heaven gives birth to sages to govern the people.' Why did Yao (堯) and Shun (舜) appear as successive sages, and also have five virtuous ministers? Why did King Wen (文王) and King Wu (武王) restore glory, and also have ten assisting ministers? Is it that the way of heaven cannot be consistent from beginning to end? Is it that the sins of later generations are blamed on heaven and earth? Great Shun (大舜) and Great Yao (大堯) did not want to have unworthy sons, and Long Feng (龍逢) and Bi Gan (比干) did not enjoy being executed. Confucius traveled to various states, running around, and ultimately said that he would not hesitate to be a coachman. After Yan Hui (顏回) died, how could Yan Lu (顏路) dare to ultimately ask his loving father to sell his cart to bury him? These three sages and three benevolent men can be said to have skillfully chosen what to take and what to leave. Heaven can cause the East Sea to be arid, but it is not as good as rectifying the grievances of a filial woman; the earth can cause high walls to collapse, but it is not as good as saving the wife of Qiliang (杞梁) from her grief. Therefore, glory and decline, death and life, are naturally destined. Even sages and benevolent men cannot avoid them. Deeply savor these vulgar sentences, and the principle will be clearly evident.

On the Non-substantiality of Causation

By Dharma Master Zhenguan of Chen

Please Doubtful Son (請疑公子) said to Comprehending Gentleman (通敏先生): When the two elements (二儀, heaven and earth) first separated, all beings relied on them. When the seven luminaries (七曜, sun, moon, and five planets) were suspended, all people looked up to them. However, the matters of before birth and after death are not clarified by astrology; from ancient times to the present, sages and worthies have not been able to fully understand them. Those gentlemen who seek the mysterious mutually strive to research and explore, and those who admire righteousness and fame compete to interpret and embellish. Some say that what prevails is nature, and some say that what is explained is retribution. Although the sharpness of nature can overcome retribution, the weapons of retribution will ultimately fail. But my foolish heart is difficult to open.

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暗識易迷。二理交加未知孰是。通敏先生乃抵掌而對曰。省二君之清論。實各擅於偏隅。自然則依傍于老莊。報應則祖述于周孔。可謂楚則已失而齊亦未為得也。今為吾子揚搉而陳之。夫三墳五典。善惡之理未彰。八索九丘。幽明之路猶擁。況復漆園傲吏恍忽狂生。獨稱造化之宗。偏據自然之性。乃為一時之矯俗。非關契理之玄謀。今請問。自然之本為何所趣。有因果耶無因果乎。若謂自然尚論因果。則事同牟盾。兩言相食愚人所笑。智者所悲。直置已傾不煩多難。若謂永無報應頓絕因果。則君臣父子斯道不行。仁義孝慈此言何用。便當造惡招慶為善致殃。亦應鉆火得冰種豆生麥。未見聲和響戾形曲影端者也。若以放勛上聖而誕育于丹朱。重華至德而出生于瞽叟。便為自然而然者。竊為足下不取焉。夫至親之道。乃曰天性。而各隨行業曾不相關。堯舜樹德于往生。故稟茲靈智。𩨬叟興惡乎前世。故致此頑嚚。而復共結重緣還相影發。乃欲因凡顯聖以智化愚。若無瞽叟之兇。豈知克諧之美。自非放勛之聖。誰化慢遊之惡。故阿難調達併爲世尊之弟。羅睺善星同是如來之胤。而阿難常親給侍。調達每興害逆。羅睺則護珠莫犯。善星則破器難收。以此而觀。諒可知矣。若云各有自性不可遷貿者。此殊不然。至如鷹化為鳩本心

【現代漢語翻譯】 現代漢語譯本： 闇昧的認識容易使人迷惑。兩種道理交織在一起，不知道哪個是對的。通敏先生於是拍手說道：『聽了你們二位的清高言論，實際上各自偏執於一個角落。自然之說依傍于老子、莊子，報應之說傚法于周公、孔子。可以說是丟掉了楚國，但也沒有得到齊國。現在我為你們闡明並陳述這些道理。』 『三墳五典，善惡的道理沒有彰顯；八索九丘，幽冥的道路仍然擁塞。更何況漆園的傲慢之吏（莊子）和恍惚的狂生，獨自稱頌造化的根本，偏執于自然之性，這只是一時的矯正世俗，與契合真理的玄妙謀劃無關。現在請問，自然的根本是什麼趨向？有因果報應嗎？沒有因果報應嗎？如果說自然還講論因果，那麼就和『自相矛盾』一樣，兩種說法互相吞噬，愚人會嘲笑，智者會悲哀。直接放棄這種傾斜的觀點，不必多費口舌。如果說永遠沒有報應，徹底斷絕因果，那麼君臣父子的倫理道德就無法推行，仁義孝慈這些話還有什麼用？那就應該造惡反而招來福慶，為善反而導致災殃，也應該鉆木取火卻得到冰，種豆卻生出麥子。沒有見過聲音和諧而回響乖戾，形體彎曲而影子端正的。』 『如果認為堯是上聖卻生於丹朱（不肖之子），舜是至德之人卻生於瞽叟（頑劣之父），這就是自然而然的，我私下認為你們不應該這樣認為。至親的關係，可以說是天性，但各自隨著各自的業力，互不相關。堯舜在前世種下了德行，所以稟賦了靈敏的智慧；瞽叟在前世造作了惡業，所以導致了頑固愚蠢。而且他們又共同結下了深厚的緣分，互相影響。這是想通過凡夫來顯現聖人，用智慧來化解愚昧。如果沒有瞽叟的兇惡，怎麼知道克諧的美好？如果不是堯的聖明，誰來化解慢遊的惡行？所以阿難（Ananda）和調達（Devadatta）都是世尊的弟弟，羅睺羅（Rahula）和善星（Sunaksatra）都是如來的兒子。阿難常常親近侍奉，調達常常興起加害和叛逆。羅睺羅守護寶珠而不冒犯，善星則像打破的器皿難以收拾。用這些來觀察，應該可以明白了。如果說各有各的自性，不可改變，那就大錯特錯了。比如鷹變化為鳩，本心』

【English Translation】 English version: Obscure understanding is easily misleading. When two principles are intertwined, it's hard to know which is correct. Thereupon, Master Tongmin clapped his hands and said, 'Having listened to your lofty arguments, each of you is actually clinging to a corner. The theory of 'nature' leans on Lao Tzu and Zhuang Tzu, while the theory of 'retribution' follows the teachings of the Duke of Zhou and Confucius. It can be said that you've lost the state of Chu, but haven't gained the state of Qi. Now, I will clarify and present these principles to you.' 'In the Three Tombs and Five Canons, the principles of good and evil are not clearly revealed; in the Eight Cables and Nine Hills, the path to the netherworld is still obstructed. Moreover, the arrogant official of Lacquer Garden (Zhuangzi) and the delirious madman, solely praise the origin of creation, clinging to the nature of 'nature'. This is merely a temporary correction of customs, unrelated to the profound scheme of aligning with truth. Now, I ask, what is the tendency of the root of 'nature'? Is there karma and retribution? Or is there no karma and retribution? If you say that 'nature' still discusses karma and retribution, then it's like a 'contradiction', where two statements devour each other, ridiculed by fools and lamented by the wise. Directly abandon this skewed view, no need to waste words. If you say that there is never retribution, completely severing karma, then the ethics of ruler and subject, father and son, cannot be promoted, and what use are words like benevolence, righteousness, filial piety, and compassion? Then it should be that doing evil brings blessings, and doing good leads to disaster, and that drilling wood for fire yields ice, and planting beans yields wheat. I have never seen a harmonious sound with a discordant echo, or a crooked shape with a straight shadow.' 'If you think that Yao (Emperor Yao), a supreme sage, was born to Danzhu (an unworthy son), and Shun (Emperor Shun), a person of utmost virtue, was born to Gusou (a stubborn father), and that this is simply 'natural', I privately think you shouldn't think that way. The relationship of close relatives can be said to be innate, but each follows their own karma, unrelated to each other. Yao and Shun planted virtues in past lives, so they were endowed with keen intelligence; Gusou created evil karma in past lives, so he became stubborn and foolish. Moreover, they formed deep connections, influencing each other. This is wanting to reveal a sage through a common person, and to transform ignorance with wisdom. Without Gusou's wickedness, how would we know the beauty of harmony? If not for Yao's sagacity, who would transform the evil of slow wandering? Therefore, Ananda and Devadatta were both brothers of the World Honored One (Sakyamuni Buddha), and Rahula and Sunaksatra were both sons of the Tathagata. Ananda often attended closely, while Devadatta often caused harm and rebellion. Rahula guarded the jewel without offense, while Sunaksatra was like a broken vessel, difficult to mend. From these observations, you should understand. If you say that each has their own nature, unchangeable, then that is completely wrong. For example, a hawk transforming into a dove, the original mind'

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頓盡。橘變成枳前味永消。昔富今貧。定性之理難奪。先貴后賤。賦命之言何在。呂望屠牛之士。終享太師。伊尹負鼎之人。卒登丞相。戴淵四鄰所患。后著高名。周處三害之端。晚稱令德。阇王無間之罪。翻然改圖。育王莫大之愆。忽能尊善。若依自性之理。豈容得有斯義。善人唯應修善。不可片時起惡。惡人恒自起惡。無容一念生善。是則榮枯寵辱皆守必然。愚智尊卑永無悛革。豈其然乎。決不然也。又若以修德之人翻感憂戚。行善之者反致沉淪。以為自然之命。亦不然也。若行善而望報去善更遙。修德以邀名。離德逾遠。若必挺圭璋之性。懷琬琰之心。本無意于名聞。曾不欣乎富貴。而英聲必孱雅慶方臻。或可未值知音便同散木。不逢別玉遂等沉泥。暫且龍潛無虧。鳳德豈容。區區于天壤。擾擾於世間。自可固窮無煩殞獲。至如太伯高讓而流芳千祀。仲尼窮厄而傳名萬代。顏稱早世特是命。業不長。冉致斯疾。當由病因未斷。二子伏誅。彌顯衛靈之惡。三仁受戮。方見殷紂之愆。首山之餓。不免求名之責。汨水之沈。尚貽懷怨之咎。且夫決定之業。非神力之所救。必應受報。豈聖智而能禳。並起昔因非今造也。若謂屠割為務而永壽百齡。盜竊居懷而豐財巨億。以為定性而然者。亦所未喻也。斯由曩生片善感此命

財。今世重殃未招果報。以其為罪既大受苦宜多。所以且緩其誅宜縱其惡。一朝禍盈釁積。則便覆巢碎卵。長歸鬲子泥犁。永處無間地獄。故書云。惡不積無以滅身。此之謂矣。亦有見招果報事接見聞。至如王莽篡逆則懸首斬臺。董卓兇殘則曝尸都市。晉侯殺趙朔。感陷廁之悲。齊主害彭生。有墜車之痛。夏祚顛覆桀之罪也。殷宗殄喪紂之過焉。故知因果之義陸離難準。業報之理參差不定。所謂生報現報及后報也。

請疑公子曰。若以自然之計于義不可。則報應之辨在言為得。而前旨復云。二君所述皆非契理。未知此意可得而聞耶。

通敏先生曰。子既慇勤屢請。余亦僶俯相答。但自省庸陋。未申其要妙耳。尋法本非有。非有則無生。理自非無。非無則無滅。無生無滅諸法安在。非有非無萬物何寄。蕩乎清凈。推求之路斯斷。夷然平等。取捨之逕無從。豈有報應之理可求善惡之想可得。直以凡品眾生未了斯致。故橫興諍論強生分別。所謂渴人逐焰。水在河池。眼病見華。空曾無樹。但為引接近情祛其重惑。微示因果略顯業緣。使定性執除自然見弭。若達乎正理悟此真法。亦復何所而有。何所而無哉。於是二三君子相視心驚。欣然領悟。退席敬伏而言曰。今者可謂朝聞夕死。虛往實歸。積滯皆傾。等秋風之

【現代漢語翻譯】 現代漢語譯本：財富。今生嚴重的災禍尚未招致果報，是因為他們所犯的罪過太大，受的苦難應該更多。所以暫且放緩對他們的懲罰，姑且縱容他們的惡行。一旦災禍積滿，罪惡累積，就會像打翻鳥巢，摔碎鳥蛋一樣，長久地墮入鬲子泥犁（指地獄），永遠處於無間地獄（指最痛苦的地獄）。所以古書上說：『罪惡不積累到一定程度，就無法毀滅自身。』說的就是這個道理。也有現世就招致果報，事情親眼所見親耳所聞的例子。比如王莽（人名，西漢末年篡位稱帝）篡位，就被懸首示眾；董卓（人名，東漢末年權臣）兇殘暴虐，就被曝尸街頭；晉侯（指晉景公）殺害趙朔（人名，春秋時期晉國大臣），自己也感到了掉進廁所的悲哀；齊主（指齊景公）害死彭生（人名，春秋時期齊國大臣），自己也有墜車的痛苦。夏朝滅亡是桀（人名，夏朝末代君主）的罪過，殷商滅亡是紂（人名，商朝末代君主）的過失。所以要知道因果報應的道理錯綜複雜難以衡量，業報的規律也參差不齊難以確定，這就是所謂的生報、現報和后報。 請疑公子問道：如果用自然而然的道理來衡量，在道義上是說不通的，那麼報應的說法在言語上是說得通的。但是前面又說，兩位先生所說的都不符合真理，不知道這個意思可以解釋一下嗎？ 通敏先生回答說：您既然如此慇勤地多次請教，我也勉強地回答您。只是我自己覺得才疏學淺，不能完全表達其中的精妙之處。探尋佛法，其根本並非實有，不是實有，就不會產生。真理本身並非虛無，不是虛無，就不會消滅。沒有產生，沒有消滅，那麼諸法又在哪裡呢？既不是實有，也不是虛無，那麼萬物又寄託在哪裡呢？空空蕩蕩，清凈無染，推求真理的道路就此斷絕。平平等等，沒有差別，取捨的途徑無從談起。哪裡還有什麼報應的道理可以尋求，善惡的念頭可以得到呢？只是因為凡夫俗子沒有明白這個道理，所以才橫生爭論，強行分別。就像口渴的人追逐幻影，水其實在河流池塘里；就像眼睛有病的人看到虛幻的花朵，空中本來就沒有樹木。只不過是爲了引導接近眾生，消除他們深重的迷惑，稍微顯示因果，略微闡明業緣，使他們消除固定的執念，平息自然的看法。如果通達正理，領悟這個真法，又有什麼實有和虛無可言呢？於是幾位君子互相看著，心中震驚，欣然領悟，退席恭敬地說：今天真是可以稱得上是『早晨聽聞真理，晚上死去都可以』，空虛地來，充實地回，積壓的疑惑全都消散，就像秋風一樣。

【English Translation】 English version: Wealth. The heavy calamities of this life have not yet brought about retribution, because their sins are too great, and the suffering they should endure is even greater. Therefore, the punishment is temporarily delayed, and their evil deeds are tolerated for the time being. Once calamities are accumulated and sins are piled up, it will be like overturning a bird's nest and breaking the eggs, causing them to fall into the Gezi Niraya (a type of hell) for a long time, and remain in the Avici Hell (the most painful hell) forever. Therefore, the ancient book says: 'Evil does not accumulate to a certain degree, it cannot destroy oneself.' This is what it means. There are also examples of retribution in this life, matters seen and heard firsthand. For example, Wang Mang (name, who usurped the throne at the end of the Western Han Dynasty) was beheaded and his head displayed; Dong Zhuo (name, a powerful minister at the end of the Eastern Han Dynasty) was brutal and his corpse was exposed in the city; Lord Jin (referring to Duke Jing of Jin) killed Zhao Shuo (name, a minister of Jin during the Spring and Autumn Period), and he himself felt the sorrow of falling into the toilet; the Lord of Qi (referring to Duke Jing of Qi) killed Peng Sheng (name, a minister of Qi during the Spring and Autumn Period), and he himself suffered the pain of falling from a chariot. The downfall of the Xia Dynasty was the fault of Jie (name, the last ruler of the Xia Dynasty), and the demise of the Yin Dynasty was the fault of Zhou (name, the last ruler of the Shang Dynasty). Therefore, it should be known that the principles of cause and effect are intricate and difficult to measure, and the laws of karmic retribution are uneven and uncertain. These are the so-called retributions in this life, present retribution, and future retribution. Please Doubtful Gentleman asked: If we measure it by the principle of naturalness, it is not justifiable in terms of morality. Then the saying of retribution is justifiable in words. But it was said earlier that what the two gentlemen said did not conform to the truth. I wonder if this meaning can be explained? The Understanding and Wise Gentleman replied: Since you have been so diligent in asking many times, I will reluctantly answer you. However, I myself feel that I am shallow and cannot fully express the subtleties of it. Exploring the Dharma, its essence is not real, and if it is not real, it will not arise. The truth itself is not non-existent, and if it is not non-existent, it will not perish. Without arising and without perishing, where are all the Dharmas? Neither real nor unreal, where are all things entrusted? Empty and pure, the path to seeking the truth is cut off. Equal and without difference, the path of taking and discarding cannot be discussed. Where can there be any principle of retribution to seek, or any thoughts of good and evil to obtain? It is only because ordinary people have not understood this principle that they create disputes and force distinctions. It is like a thirsty person chasing illusions, while the water is actually in the rivers and ponds; it is like a person with diseased eyes seeing illusory flowers, while there are no trees in the sky. It is only to guide and approach sentient beings, to eliminate their deep confusion, to slightly show cause and effect, and to briefly explain karmic conditions, so that they can eliminate fixed attachments and calm natural views. If one understands the right principle and comprehends this true Dharma, what is there to say about real and unreal? Then the gentlemen looked at each other, shocked in their hearts, happily understood, and retreated respectfully, saying: Today can truly be said to be 'hearing the truth in the morning, and dying in the evening is acceptable,' coming empty and returning full, and all accumulated doubts are dispelled, like the autumn wind.

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落葉。繁疑並散。譬春日之銷冰。謹當共舍前迷同遵后業矣。

齊三部一切經愿文

魏收

三有分割槽。四生稟性。共遊火宅。俱淪慾海。所以法王當洲渚之運。覺者應車乘之期。導彼沉迷。歸茲勝地。自寶云西映法河東瀉。甘露橫流。隨風感授。皇家統天。尊道崇法。拔群品于有待。驅眾生於不二。所以刻檀作繢構石雕金。遍於萬國塵沙數等。復詔司存有事緇素。精誠逾于皮骨。句偈盡于龍宮。金口所宣總勒繕寫。各有三部。合若干卷。用此功德心若虛空。以平等施無思不洽。藉我願力同登上果。

周經藏愿文

王褒

年月日某和南云云。蓋聞。九河疏跡策缊靈丘。四徹中繩書藏群玉。亦有青丘紫府三皇刻石之文。綠檢黃繩六甲靈飛之字。豈若如來秘藏。譬彼明珠。諸佛所師同夫凈鏡。鹿苑四諦之法。尼園八犍之文。香山巨力豈云能負。以歲在昭陽。龍集天井。奉為云云。奉造一切經藏。始乎生滅之教。訖于泥洹之說。論議希有。短偈長行。青首銀函玄文玉匣。凌陽餌藥。止觀仙字。關尹望氣。裁受玄言。未有龍樹利根。看題不遍。斯陀淺行。同座未聞。盡天竺之音。窮貝多之葉。灰分八國。文徙罽賓。石盡六銖。書還大海。仰愿過去神靈乘茲道力。得無生忍具足威儀。又愿國

【現代漢語翻譯】 現代漢語譯本： 落葉飄零，繁茂的枝葉也終將散落，就像春日的冰雪消融一般。我們應當共同捨棄以往的迷惑，一同遵循未來的事業。

齊三部一切經愿文

魏收

三界（指欲界、色界、無色界）劃分區域，四生（指卵生、胎生、濕生、化生）各有稟賦。共同在火宅（比喻充滿煩惱和痛苦的世間）中游蕩，一起沉溺於慾望的海洋。因此，法王（指佛）應世，如同在洲渚上運送眾人，覺者（指佛）應時出現，如同提供車乘。引導那些沉迷的人，歸向這殊勝的境地。自從寶云（比喻佛法）在西方顯現光芒，佛法之河流向東方，甘露（比喻佛法）橫溢流淌，隨著因緣感受接受。皇家統治天下，尊崇佛道，弘揚佛法。將眾生從有對待的境界中拔出，引導眾生進入不二的境界。因此，雕刻檀木，繪製圖畫，構築石像，雕琢金身，遍佈于萬國，數量如同塵沙。又詔令主管此事的所有僧人和居士，精誠之心勝過皮肉筋骨，句句偈語都如同出自龍宮。佛的金口所宣說的教誨，全部勒石繕寫。各有三部經典。總共有若干卷。用這功德，心量如同虛空一般廣大。以平等之心佈施，沒有哪個地方不能到達。憑藉我的願力，一同登上最高的果位。

周經藏愿文

王褒

在某年某月某日，某某恭敬地說道。我聽說，大禹疏通九河的足跡，記錄在簡策之上，靈丘四面通達，用繩墨測量，書籍收藏在群玉之中。也有青丘、紫府三皇刻在石頭上的文字，用綠色絲線、黃色繩子記錄的六甲靈飛之字。哪裡比得上如來的秘密藏經，如同那明亮的寶珠，是諸佛所尊崇的，如同那清凈的鏡子。鹿苑（佛陀初轉法輪之地）所說的四諦之法，尼園（佛陀涅槃之地）所說的八犍之文。香山巨力士（指力氣很大的人）難道能夠揹負得了？在昭陽之年，龍集天井之時，奉為云云，奉造一切經藏。從生滅之教開始，到涅槃之說結束。論議稀有難得，短偈長行。用青色的首飾、銀色的盒子，玄妙的文字、精美的玉匣來盛放。凌陽餌藥，止觀仙字，關尹望氣，裁受玄言，都沒有龍樹菩薩那樣銳利的根器，能夠全部看完。斯陀含（小乘佛教果位之一）那樣淺薄的修行，同座聽講也未必能聽懂。窮盡天竺的音聲，用盡貝多樹的葉子。佛陀的舍利被分為八份，佛經的文字被遷移到罽賓。用盡了六銖的石頭，書寫的內容還歸於大海。仰望過去的神靈，憑藉這佛法的力量，獲得無生法忍，具足威儀。又愿國家

【English Translation】 English version: The falling leaves. Luxuriant and doubtful, they scatter. Like the melting ice of spring. We should together abandon past delusions and follow future endeavors.

Vows for the Complete Tripitaka of the Qi Dynasty

Wei Shou

The Three Realms (desire realm, form realm, formless realm) are divided into regions, and the Four Births (oviparous, viviparous, moisture-born, and metamorphic) each have their own nature. Together they wander in the burning house (a metaphor for the world full of afflictions and suffering), and together they sink into the sea of desires. Therefore, the Dharma King (Buddha) appears in the world, like transporting people on an island, and the Awakened One (Buddha) appears in due time, like providing vehicles. Guiding those who are lost, returning to this supreme land. Since the Treasure Cloud (a metaphor for the Dharma) shines in the West and the river of Dharma flows eastward, the nectar (a metaphor for the Dharma) flows horizontally, received and accepted according to conditions. The imperial family rules the world, honoring the Way and exalting the Dharma. Lifting beings from the realm of duality, guiding beings into the realm of non-duality. Therefore, carving sandalwood, painting pictures, constructing stone statues, and sculpting golden bodies are spread throughout all countries, as numerous as grains of sand. Furthermore, an edict was issued to all monastics and laypeople in charge of this matter, their sincerity surpassing flesh and bones, every verse as if coming from the Dragon Palace. All the teachings proclaimed by the Buddha's golden mouth are inscribed and copied. Each has three parts of scriptures. There are a certain number of volumes in total. With this merit, the mind is as vast as the empty sky. Giving with equality, there is no place that cannot be reached. By the power of my vows, may we all ascend to the highest fruit.

Vows for the Zhou Dynasty Sutra Collection

Wang Bao

On a certain day of a certain month of a certain year, so-and-so respectfully says. I have heard that the traces of Yu the Great dredging the Nine Rivers are recorded on bamboo slips, the spiritual hill is accessible from all four sides, measured with ropes, and books are stored among the precious jade. There are also the writings carved in stone by the Three Sovereigns of Qingqiu and Zifu, and the characters of the Six Jia Lingfei recorded with green threads and yellow ropes. How can they compare to the secret treasury of the Tathagata, like that bright pearl, revered by all Buddhas, like that pure mirror. The Four Noble Truths spoken in the Deer Park (where the Buddha first turned the wheel of Dharma), and the Eight Sections of the Vinaya spoken in the Nigrodha Garden (where the Buddha entered Nirvana). Could the strong man of Xiangshan (referring to someone with great strength) possibly carry them? In the year of Zhaoyang, when the dragon gathers at the Heavenly Well, offering such and such, I respectfully create the entire Sutra Collection. Starting with the teachings of birth and death, ending with the teachings of Nirvana. Discussions are rare and precious, short verses and long passages. Using blue ornaments and silver boxes, mysterious writings and exquisite jade cases to contain them. Lingyang elixirs, Zhiguan immortal characters, Guan Yin observing qi, and receiving profound words, none have the sharp roots of Nagarjuna, able to read them all. The shallow practice of a Sakadagami (one of the stages of enlightenment in Theravada Buddhism), may not understand even when sitting in the same seat. Exhausting the sounds of India, using up the leaves of the palm trees. The Buddha's relics were divided into eight parts, and the texts of the scriptures were moved to Kashmir. Using up six zhu of stone, the written content still returns to the sea. I look up to the past spirits, relying on the power of this Dharma, to obtain the forbearance of non-origination, fully possessing dignity. And may the country

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祚遐長臣民休慶。四方內附萬福現前。六趣怨親同登正覺。

寶臺經藏愿文

隋煬帝

菩薩戒弟子楊廣和南。仰惟如來應世聲教被物。慇勤微密結集法藏。帝釋輪王既被付囑。菩薩聲聞得楊大化。度脫無量以迄於今。至尊拯溺百王混一。四海平陳之日。道俗無虧。而東南愚民余熸相煽。爰受廟略重清海濱。役不勞師以時寧。復深慮靈像尊經多同煨燼結鬘繩墨湮滅溝渠。是以遠命眾軍隨方收聚。未及期月輕舟總至。乃命學司依名次錄。並延道場。義府覃思證明所由。用意推比多得本類。莊嚴修葺其舊惟新。寶臺四藏將十萬軸。因發弘誓永事流通。仍書愿文悉連捲后。頻屬朝覲著功始畢。今止寶臺正藏親躬受持。其次藏以下。則慧日法雲道場。日嚴弘善靈剎。此外京都寺塔諸方精舍。而梵宮互有小大。僧徒亦各眾寡。並隨經部多少斟酌付。授者既其懇至。受者亦宜殷重。長存法本遠布達摩。必欲傳文來入寺寫。勿使零落兩失無作。前佛后佛諒同金口。即教當教寧殊玉諜。須彌山上眾聖共持。金剛海底天龍盡護。散在閻浮亦復如是。追念繕造之者。厥誠至隆。心手勤到何量功德。舍撤凈財豈可稱計。所資甘雨用沃焦芽。能生諸佛本是般若。人能弘道非道弘人。恕己深思即是自為。今陳此意乃似執著。若不

【現代漢語翻譯】 現代漢語譯本：

愿皇祚長久，臣民安樂，四方歸附，萬福呈現於前。愿六道眾生，無論怨親，都能一同證得正覺。

寶臺經藏愿文

隋煬帝

菩薩戒弟子楊廣恭敬地稟告。我仰慕如來應世，以音聲教化眾生，慇勤而周密地結集法藏。帝釋天和轉輪聖王都接受了佛的囑託，菩薩和聲聞眾弟子都得到了佛的偉大教化，度脫了無量眾生，一直延續到今天。至尊的佛陀救人於水火，統一了天下，四海平定的日子裡，僧人和俗人都安然無恙。但是東南方的愚民，殘餘勢力互相煽動，於是接受了廟堂的策略，再次肅清海濱。戰役不勞師動眾，按時平定。又深切考慮到佛像和經書大多一同被焚燬，結鬘和繩墨被湮沒在溝渠中。因此，派遣軍隊前往各地收集。不到一個月，輕舟全部到達。於是命令學官按照名目依次記錄，並邀請道場和義府的僧人深入思考，證明其來由。用心推斷比較，大多得到了原本的類別。莊嚴地修繕，使其煥然一新。寶臺四藏將近十萬軸經書。因此發下弘大的誓願，永遠流通佛法。並將愿文書寫在每一卷經書的後面。多次朝覲，著手進行，才最終完成。現在將寶臺正藏親自受持。其次藏以下的經書，則分別交給慧日法雲道場、日嚴弘善靈剎。此外，京都寺塔和各方精舍，梵宮的大小不一，僧徒的多少也各不相同，都根據經書的多少酌情分發。授予的人既然懇切至誠，接受的人也應該殷重對待。長久儲存法本，廣泛傳播達摩。如果想要傳抄經文，可以來寺廟抄寫，不要使其零落散失，兩方面都一無所獲。前佛后佛所說的話都如同金口玉言，即教和當教又有什麼區別呢？須彌山上的眾聖共同護持，金剛海底的天龍也盡力守護。散佈在閻浮提的經書也同樣如此。追念繕寫建造經藏的人，他們的真誠至極，心手勤勞，功德無量。捨棄清凈的財物，更是不可計數。所資助的甘露，用來澆灌焦枯的種子，能夠生長出諸佛，根本在於般若智慧。人能夠弘揚佛法，而不是佛法弘揚人。設身處地地深思，就是為自己著想。現在陳述這些想法，似乎有些執著。如果不這樣……

【English Translation】 English version:

May the imperial reign be long, the subjects be peaceful and happy, all directions submit, and countless blessings appear before us. May all beings in the six realms, whether enemies or relatives, together attain perfect enlightenment.

Vow for the Treasure Platform Sutra Collection

Emperor Yang of Sui Dynasty

Disciple Yang Guang, who has taken the Bodhisattva vows, respectfully reports. I admire the Tathagata's appearance in the world, using sound to teach beings, diligently and meticulously collecting the Dharma treasury. Emperor Śakra (帝釋) and the Wheel-Turning King (輪王) have both received the Buddha's entrustment, and Bodhisattvas and Śrāvakas (聲聞) have received the Buddha's great teachings, delivering countless beings up to the present day. The supreme Buddha rescues people from drowning, unifying the world. In the days of peace in the four seas, both monks and laypeople are safe and sound. However, the foolish people in the southeast, remnants of forces inciting each other, then accepted the strategy of the court and once again pacified the coast. The campaign did not require much effort and was pacified on time. I also deeply considered that most of the Buddha images and scriptures were burned together, and the garlands and ropes were buried in the ditches. Therefore, I sent troops to collect them from all directions. In less than a month, all the light boats arrived. Then I ordered the scholars to record them in order according to their names, and invited monks from the Dharma assembly (道場) and the monastic administration (義府) to think deeply and prove their origins. Using careful deduction and comparison, most of them obtained the original categories. I solemnly repaired them, making them look brand new. The Treasure Platform's four collections contain nearly ten thousand scrolls of scriptures. Therefore, I made a great vow to circulate the Dharma forever. And I wrote the vow on the back of each scroll of scripture. I made many pilgrimages and started working on it, and finally completed it. Now I will personally receive and uphold the Treasure Platform's main collection. The scriptures below the second collection will be given to the Huiri Fayun Dharma Assembly (慧日法雲道場), the Riyan Hongshan Ling Temple (日嚴弘善靈剎). In addition, the temples and pagodas in the capital and the monasteries in all directions, the sizes of the Brahma palaces vary, and the number of monks also varies. They are all distributed according to the number of scriptures. Since the giver is sincere, the receiver should also treat it with respect. Preserve the Dharma texts for a long time and spread the Dharma widely. If you want to transcribe the scriptures, you can come to the temple to transcribe them, and do not let them be scattered and lost, so that both parties gain nothing. The words of the former Buddhas and the later Buddhas are like golden words, so what is the difference between the immediate teaching and the future teaching? The saints on Mount Sumeru (須彌山) jointly uphold it, and the nāgas (天龍) in the Vajra (金剛) seabed also protect it with all their strength. The scriptures scattered in Jambudvipa (閻浮提) are also the same. Recalling those who wrote and built the scripture collection, their sincerity is extreme, their hearts and hands are diligent, and their merits are immeasurable. Giving up pure wealth is even immeasurable. The nectar that is funded is used to irrigate the scorched seeds, and it can grow all Buddhas, the root of which lies in prajna (般若) wisdom. People can promote the Dharma, not the Dharma promote people. Thinking deeply from one's own perspective is thinking for oneself. Now stating these thoughts seems a bit attached. If not...

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開警則不深固。自行化他備在經律。顧循菲識誠愧通方。因果。相推何殊眼見。豈不知獨善。且最勝無為第一樂。內典法奧自關眾僧。何事區區橫相負荷。但慶憑宿植生長王宮。謁陛趨庭勖存遠大。出受蕃寄每用祇兢。非唯禮樂政刑一遵成旨。而舟航運出彌奉弗墜。無容棄稷卨而同園綺。變菩薩而作聲聞。越用乖方。既其不可篤信。受付竊敢當仁。然五種法師俱得六根清凈。而如說修行涅槃最近。徒守經律不依佛戒。口便說空心滯于有。無上醫玉隨病逗藥。開乳唅蘇為方既異。甜冷苦熱取療亦殊。譬前後教門別赴機性。根莖枝葉受潤終齊。總會津樑無不入道。猶如問孝問仁。孔酬雖別。治身治國老意無乖。殊途同歸一致百慮。內外相融義同泯合。何處有學毗曇而不成聖。執黎耶即能悟真。師子嚴鎧反貽毀於蠃貝。像足至底翻取誚于蜂房。心同劍戟諍逾水火。經意論意都不如斯。通經通論何因若此。恐施甘露更成毒藥。儻均味海則致醍醐。聖御紺寶天飛金輪云動。納萬善於仁壽。總一乘于普會。開發含識濟渡群生。今所傳經遍於宇內。眾聖潛力必運他方。共登菩提早證常樂。則是弟子之申。順弘誓。于無窮平等坦然。通遣唱白。達識體之念隨喜也。

請御製經序表

沙門玄奘言。奘以貞觀元年。往游西域。

求如來之秘藏。尋釋迦之遺旨。總獲六百五十七部。並以載於白馬。以貞觀十八年。方還京邑。尋蒙敕旨。令于弘福道場披尋翻譯。今以翻出菩薩藏等經。伏願垂恩以為經序。惟希敕旨方布中夏。並撰西域傳一部總一十二卷。謹令舍人李敬一以將恭進。無任悚息之至。謹奉表以聞。謹言。

敕答玄奘法師前表

省書具悉來旨。法師夙標高志行出塵表。泛寶舟而登彼岸。搜妙道而辟法門。弘闡大猷盪滌眾罪。是故慈雲欲卷。舒之而蔭四空。慧日將昏。朗之而照八極。舒朗之者其惟法師乎。朕學淺心拙在物猶迷。況佛教幽微。豈能仰測。請為經題者非己所聞。又云。新撰西域記者當自披覽。敕奘尚重請經題序啟(本闕)。

三藏聖教序

太宗文皇帝

蓋聞。二儀有像。顯覆載以含生。四時無形。潛寒暑以化物。是以窺天鑒地。庸愚皆識其端。明陰洞陽。賢哲罕窮其數。然而天地包乎陰陽而易識者。以其有像也。陰陽處乎天地而難窮者。以其無形也。故知像顯可。徴雖愚不惑。形潛莫睹。在智猶迷。況乎佛道崇虛。乘幽控寂。弘濟萬品。典御十方。舉威靈而無上。抑神力而無下。大之則彌于宇宙。細之則攝於毫釐。無滅無生。歷千劫而不古。若隱若顯。運百福而長今。妙道凝玄。遵之莫知其

【現代漢語翻譯】 現代漢語譯本：

尋求如來的秘密寶藏，探尋釋迦牟尼佛的遺留旨意，總共獲得了六百五十七部經典，全部用白馬馱運。在貞觀十八年（唐太宗年號）才返回京城。不久后，蒙受皇帝的旨意，命我在弘福道場披閱翻譯。如今已經翻譯出《菩薩藏》等經典，懇請皇上施恩為這些經典作序。只希望皇上的旨意能夠頒佈于中原大地，並且撰寫了《西域記》一部，共十二卷。謹派舍人李敬一呈上，我惶恐不安至極。謹呈上表章稟告皇上。謹言。

皇帝回覆玄奘法師的奏表：

我已閱讀你的奏表，詳細瞭解了你的心意。法師你一向志向高遠，行為超出凡塵。乘著寶貴的法船而登上彼岸，探尋精妙的佛道而開闢法門。弘揚廣大的佛法，洗滌眾生的罪惡。因此，慈悲的雲朵將要收攏，你舒展開它來庇廕四方天空；智慧的太陽將要昏暗，你使它明亮來照耀八方極地。能夠舒展和照亮它們的，大概只有法師您了吧。朕學識淺薄，心思愚鈍，對於世間萬物都還迷惑不解，更何況佛教的幽深微妙，我哪裡能夠仰望測度呢？請我為經典題寫題目，這不是我所能做到的。又說，新撰寫的《西域記》，應當自己披閱。皇帝告誡玄奘，仍然重視請求經題序的奏啟（原本缺失）。

《三藏聖教序》

唐太宗文皇帝

聽說，天地有形象，顯現覆蓋承載而包含萬物。四季沒有形狀，暗中以寒暑來變化萬物。因此，窺視天象、觀察地理，庸人和愚人都知道它們的開端。明白陰陽、洞察變化，賢人和哲人也難以窮盡它們的數量。然而天地包含陰陽而容易認識，是因為它們有形象。陰陽存在於天地之間而難以窮盡，是因為它們沒有形狀。所以知道形象顯現可以驗證，即使是愚人也不會迷惑；形態隱藏難以看見，即使是智者也會迷惑。更何況佛道崇尚虛無，駕馭幽深控制寂靜，廣泛救濟萬物，統領駕御十方世界。舉起威嚴和靈力而至高無上，抑制神力和作用而無所不及。大到充滿宇宙，細到容納于毫毛之間。沒有消滅沒有產生，經歷千劫也不顯得古老；若隱若現，執行無數福報而長久如新。精妙的佛道凝聚玄奧，遵循它卻不知道它的

【English Translation】 English version:

Seeking the secret treasures of Tathagata (如來，another name for Buddha), searching for the remaining teachings of Shakyamuni (釋迦牟尼，the founder of Buddhism), I have obtained a total of 657 scriptures, all carried on white horses. In the eighteenth year of the Zhenguan era (貞觀，reign title of Emperor Taizong of Tang Dynasty), I finally returned to the capital. Soon after, I received an imperial decree ordering me to peruse and translate them at the Hongfu Monastery (弘福道場，a Buddhist temple). Now, I have translated scriptures such as the Bodhisattva-pitaka (菩薩藏，the collection of Bodhisattva teachings), and I humbly request Your Majesty to bestow your grace and write a preface for these scriptures. I only hope that Your Majesty's decree can be promulgated throughout the Central Plains, and I have also compiled a Records of the Western Regions (西域記，a historical text about Central Asia) in twelve volumes. I respectfully send the court attendant Li Jingyi (李敬一，a person's name) to present them. I am filled with utmost trepidation. I respectfully submit this memorial to inform Your Majesty. Respectfully.

Imperial Response to the Memorial of Dharma Master Xuanzang (玄奘，a famous Chinese Buddhist monk):

I have read your memorial and fully understand your intentions. Dharma Master, you have always had lofty aspirations and your actions transcend the mundane world. You have sailed the precious ship to reach the other shore, sought the profound Dharma and opened the gate of Dharma. You propagate the great Dharma and cleanse the sins of all beings. Therefore, the clouds of compassion are about to gather, and you spread them out to shelter the four skies; the sun of wisdom is about to dim, and you brighten it to illuminate the eight extremes. The one who can spread and illuminate them is probably only Dharma Master you. I have shallow knowledge and a dull mind, and I am still confused about things in the world, let alone the profound and subtle teachings of Buddhism, which I cannot hope to comprehend. Asking me to write titles for the scriptures is beyond my ability. Furthermore, the newly compiled Records of the Western Regions should be read by yourself. The Emperor advises Xuanzang to still value the memorial requesting the scripture titles and preface (original missing).

Preface to the Tripitaka (三藏，the three baskets of Buddhist scriptures) Sacred Teachings

Emperor Taizong (太宗，the second emperor of the Tang Dynasty) of the Tang Dynasty

It is said that the two forms (二儀，heaven and earth) have images, revealing covering and bearing to contain all living beings. The four seasons (四時，spring, summer, autumn, and winter) have no form, secretly using cold and heat to transform all things. Therefore, observing the heavens and examining the earth, the mediocre and the foolish all know their beginnings. Understanding yin and yang (陰陽，the two opposing forces in nature), and penetrating changes, the wise and the virtuous rarely exhaust their numbers. However, heaven and earth contain yin and yang and are easy to recognize because they have images. Yin and yang exist between heaven and earth and are difficult to exhaust because they have no form. Therefore, knowing that the appearance of images can be verified, even the foolish will not be confused; the hidden form is difficult to see, even the wise will be confused. Moreover, the Buddhist path reveres emptiness, governs the profound and controls stillness, widely saves all beings, and governs the ten directions. Raising majesty and spiritual power to be supreme, suppressing divine power and function to be all-pervasive. Great to fill the universe, small to be contained in a hair. Without extinction, without birth, passing through thousands of kalpas (劫，an immense period of time) without seeming old; appearing and disappearing, operating countless blessings and lasting as new. The wonderful path condenses profound mystery, following it without knowing its

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際。法流湛寂。挹之莫測其源。故知蠢蠢凡愚區區庸鄙。投其旨趣能無疑惑者哉。然則大教之興。基於西土。騰漢庭而皎夢。照東域而流慈。昔者分形分跡之時。言未馳而成化。當常現常之世。民仰德而知遵。及乎晦影歸真遷儀越世。金容掩色。不鏡三千之光。麗象開圖。空端四八之相。於是微言廣被。拯含類於三途。遺訓遐宣。導群生於十地。然而真教難仰。莫能一其指歸。曲學易遵。邪正於焉紛糾。所以空有之論。或習俗而是非。大小之乘。乍沿時而隆替。有玄奘法師者。沙門之領袖也。幼懷貞慜。早悟三空之心。長契神情。先苞四忍之行。松風水月。未足比其清華。仙露明珠。詎能方其朗潤。故以智通無累神測未形。超六塵而迥出。夐千古而無對。凝心內境。悲正法之陵遲。棲慮玄門。慨深文之訛謬。思欲分條析理廣彼前聞。截偽續真開茲後學。是以翹心凈土往游西域。乘危游邁杖策孤征。積雪晨飛途間失地。驚砂夕起空外迷天。萬里山川。撥煙霞而進影。百重寒暑。躡霜雨而前蹤。誠重勞輕求深愿達。周遊西宇十有七年。窮歷道邦詢求正教。雙林八水味道餐風。鹿苑鷲峰瞻奇仰異。承至言于先聖。受真教於上賢。探賾妙門精窮奧業。一乘五律之道。馳驟於心田。八藏三篋之文。波濤于口海。爰自所歷之國。總

【現代漢語翻譯】 際。佛法之流深邃寂靜，想要探究它，卻無法測度它的源頭。因此，可以知道那些愚昧無知、平庸鄙陋的凡人，面對佛法的精深旨趣，怎能沒有疑惑呢？ 然而，佛教的興盛，根基於西土（指印度）。（佛教）傳入漢朝宮廷，如同皎潔的夢境一般。（佛教）照亮東方的土地，流淌著慈悲的光輝。從前，佛陀分身示現的時候，言語尚未傳開就已經成就教化；當佛陀常住世間的時候，百姓仰慕佛陀的德行而懂得遵循。（後來）佛陀隱沒身影迴歸真如，遷化離世，金色的容顏掩蓋了光彩，不能在三千大千世界中顯現光明；莊嚴的佛像被繪製出來，也只是勉強描繪出佛陀三十二大丈夫相和八十隨形好的部分特徵。 於是，精微的佛法被廣泛傳播，拯救各類眾生脫離地獄、餓鬼、畜生三惡道；佛陀遺留的教誨被遠播四方，引導眾多生命到達菩薩修行的十個階位（十地）。然而，真正的佛法難以仰望，人們不能統一理解它的宗旨和歸宿；迎合世俗的學說容易被遵從，正法與邪法於是紛繁交錯。所以，對於空與有的理論，人們或者按照習俗來判斷是非；對於大乘和小乘的教法，人們又常常隨著時代的變化而興盛或衰落。 有位玄奘法師，是僧侶中的領袖。從小就懷有堅貞的品格和聰敏的資質，很早就領悟了空、無相、無作這三空之理。長大后，他的精神與佛法相契合，首先具備了忍辱、持戒、精進、禪定這四種忍辱之行。松樹間的清風、水中的明月，還不足以比擬他的清雅華美；仙人的甘露、夜間的明珠，又怎能比得上他的明亮潤澤。 因此，他以智慧通達而沒有滯礙，以精神洞察而能預見未發生的事件，超越了色、聲、香、味、觸、法這六塵的束縛，遠遠地超出世俗，在千百年中沒有人可以相比。他凝神于內心境界，悲嘆正法的衰落遲緩；他安身於玄妙的佛法之門，慨嘆深刻的經文存在訛誤謬誤。他想要分條縷析地整理佛法，廣泛蒐集前人的著述，截斷虛假的，續接真實的，開啟後世的學人。因此，他一心向往清凈的佛土，前往西域遊歷。冒著危險前進，拄著枴杖獨自前行。堆積的白雪在早晨飛舞，途中迷失了方向；可怕的風沙在夜晚颳起，在空中遮蔽了天空。跋涉萬里的山川，撥開煙霧雲霞而顯現身影；經歷無數個寒暑，踩著冰霜雨雪而向前行進。他認為責任重大而不在意勞累，追求深刻的佛法而希望達到目標。在西方的各個國家周遊了十七年，走遍了各個地方，尋訪真正的佛教。在拘尸那迦的雙林和印度的八條河水中品味佛法，以風為食。在鹿野苑和鷲峰山瞻仰奇異的景象。他從先聖那裡繼承了至高的教誨，從賢者那裡接受了真正的教法。探究深奧微妙的法門，精通窮盡佛學的奧妙。大乘的教義和五部律的規範，在他的心中奔騰涌動；八藏和三篋的經文，在他的口中如波濤般涌出。於是，從他所經歷的各個國家，總 English version Indeed. The flow of Dharma is profound and tranquil, attempting to fathom it, yet unable to measure its source. Therefore, it can be known that those foolish and ignorant, mediocre and base common people, when facing the profound essence of the Buddha's teachings, how can they not have doubts? However, the flourishing of Buddhism is rooted in the Western Lands (referring to India). (Buddhism) entered the Han court, like a bright and pure dream. (Buddhism) illuminates the lands of the East, flowing with the light of compassion. In the past, when the Buddha manifested his incarnations, teachings were accomplished even before words were spread; when the Buddha was constantly present in the world, the people admired the Buddha's virtue and knew to follow it. (Later) the Buddha concealed his form and returned to true reality, passing away from the world, the golden countenance concealed its radiance, unable to manifest its light in the three thousand great thousand worlds; majestic images were drawn, merely attempting to depict the Buddha's thirty-two major marks and eighty minor marks. Thus, the subtle Dharma was widely propagated, saving all kinds of beings from the three evil paths of hell, hungry ghosts, and animals; the Buddha's bequeathed teachings were spread far and wide, guiding numerous lives to reach the ten stages (ten bhumis) of a Bodhisattva's practice. However, the true teachings are difficult to look up to, and people cannot unify their understanding of its purpose and destination; doctrines that cater to customs are easily followed, and the orthodox and heterodox are thus intertwined. Therefore, regarding the theories of emptiness and existence, people judge right and wrong according to customs; regarding the teachings of the Mahayana and Hinayana, they often rise and fall with the changes of the times. There was a Dharma Master Xuanzang, the leader among monks. From a young age, he possessed a steadfast character and intelligent aptitude, and early on, he understood the principles of emptiness, signlessness, and non-action. As he grew older, his spirit aligned with the Dharma, and he first possessed the four practices of forbearance, precepts, diligence, and meditation. The clear wind among the pines and the bright moon in the water are not enough to compare with his pure elegance and beauty; the celestial dew and the bright pearls of the night cannot compare with his brightness and luster. Therefore, he used his wisdom to be unobstructed, and with his spirit, he could foresee events that had not yet occurred, transcending the bonds of the six dusts of form, sound, smell, taste, touch, and dharma, far exceeding the mundane, and for thousands of years, no one could compare. He concentrated his mind on the inner realm, lamenting the slow decline of the orthodox Dharma; he settled in the profound gate of the Dharma, lamenting the errors and mistakes in the profound scriptures. He wanted to analyze and organize the Dharma in detail, widely collect the writings of predecessors, cut off the false, continue the true, and open up future scholars. Therefore, he yearned for the pure land and traveled to the Western Regions. Advancing at risk, leaning on his staff and traveling alone. Accumulated snow flew in the morning, and he lost his way on the road; terrible sandstorms rose at night, obscuring the sky in the air. Traversing tens of thousands of miles of mountains and rivers, pushing through smoke and clouds to reveal his figure; experiencing countless cold and hot seasons, stepping on frost and rain to move forward. He considered the responsibility to be great and did not care about fatigue, pursuing profound Dharma and hoping to achieve his goal. He traveled through various countries in the West for seventeen years, traveled all over the places, and sought true Buddhism. He tasted the Dharma in the twin trees of Kushinagar and the eight rivers of India, taking the wind as food. He admired the strange sights in Mrigadava and Vulture Peak. He inherited the supreme teachings from the ancient sages and received the true teachings from the wise men. Exploring the profound and subtle Dharma gates, mastering the mysteries of Buddhism. The teachings of Mahayana and the norms of the five Vinayas surged in his heart; the texts of the eight treasuries and three baskets poured out of his mouth like waves. Thus, from the various countries he had traveled through, he

【English Translation】 Indeed. The flow of Dharma is profound and tranquil, attempting to fathom it, yet unable to measure its source. Therefore, it can be known that those foolish and ignorant, mediocre and base common people, when facing the profound essence of the Buddha's teachings, how can they not have doubts? However, the flourishing of Buddhism is rooted in the Western Lands (referring to India). (Buddhism) entered the Han court, like a bright and pure dream. (Buddhism) illuminates the lands of the East, flowing with the light of compassion. In the past, when the Buddha manifested his incarnations, teachings were accomplished even before words were spread; when the Buddha was constantly present in the world, the people admired the Buddha's virtue and knew to follow it. (Later) the Buddha concealed his form and returned to true reality, passing away from the world, the golden countenance concealed its radiance, unable to manifest its light in the three thousand great thousand worlds; majestic images were drawn, merely attempting to depict the Buddha's thirty-two major marks and eighty minor marks. Thus, the subtle Dharma was widely propagated, saving all kinds of beings from the three evil paths of hell, hungry ghosts, and animals; the Buddha's bequeathed teachings were spread far and wide, guiding numerous lives to reach the ten stages (ten bhumis) of a Bodhisattva's practice. However, the true teachings are difficult to look up to, and people cannot unify their understanding of its purpose and destination; doctrines that cater to customs are easily followed, and the orthodox and heterodox are thus intertwined. Therefore, regarding the theories of emptiness and existence, people judge right and wrong according to customs; regarding the teachings of the Mahayana and Hinayana, they often rise and fall with the changes of the times. There was a Dharma Master Xuanzang, the leader among monks. From a young age, he possessed a steadfast character and intelligent aptitude, and early on, he understood the principles of emptiness, signlessness, and non-action. As he grew older, his spirit aligned with the Dharma, and he first possessed the four practices of forbearance, precepts, diligence, and meditation. The clear wind among the pines and the bright moon in the water are not enough to compare with his pure elegance and beauty; the celestial dew and the bright pearls of the night cannot compare with his brightness and luster. Therefore, he used his wisdom to be unobstructed, and with his spirit, he could foresee events that had not yet occurred, transcending the bonds of the six dusts of form, sound, smell, taste, touch, and dharma, far exceeding the mundane, and for thousands of years, no one could compare. He concentrated his mind on the inner realm, lamenting the slow decline of the orthodox Dharma; he settled in the profound gate of the Dharma, lamenting the errors and mistakes in the profound scriptures. He wanted to analyze and organize the Dharma in detail, widely collect the writings of predecessors, cut off the false, continue the true, and open up future scholars. Therefore, he yearned for the pure land and traveled to the Western Regions. Advancing at risk, leaning on his staff and traveling alone. Accumulated snow flew in the morning, and he lost his way on the road; terrible sandstorms rose at night, obscuring the sky in the air. Traversing tens of thousands of miles of mountains and rivers, pushing through smoke and clouds to reveal his figure; experiencing countless cold and hot seasons, stepping on frost and rain to move forward. He considered the responsibility to be great and did not care about fatigue, pursuing profound Dharma and hoping to achieve his goal. He traveled through various countries in the West for seventeen years, traveled all over the places, and sought true Buddhism. He tasted the Dharma in the twin trees of Kushinagar and the eight rivers of India, taking the wind as food. He admired the strange sights in Mrigadava and Vulture Peak. He inherited the supreme teachings from the ancient sages and received the true teachings from the wise men. Exploring the profound and subtle Dharma gates, mastering the mysteries of Buddhism. The teachings of Mahayana and the norms of the five Vinayas surged in his heart; the texts of the eight treasuries and three baskets poured out of his mouth like waves. Thus, from the various countries he had traveled through, he

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將三藏要文。凡六百五十七部。譯布中夏宣揚勝業。引慈雲于西極。注法雨于東陲。聖教缺而復全。蒼生罪而還福。濕火宅之干焰。共拔迷途。朗愛水之昏波。同臻彼岸。是知惡因業墜善以緣升。升墜之端惟人所託。譬夫桂生高嶺云露方得泫其華。蓮出淥波飛塵不能污其葉。非蓮性自潔而桂質本貞。良由所附者高則微物不能累。所憑者凈則濁類不能沾。夫以卉木無知。猶資善而成善。況乎人倫有識。不緣慶而求慶。方冀茲經流施將日月而無窮。斯福遐敷與乾坤而永大。

謝敕赍經序啟

沙門玄奘言。竊聞六爻探賾。局于生滅之場。百物正名。未涉真如之境。猶且遠徴羲冊。睹奧不測其神。遐想軒圖。歷選並歸其美。伏惟皇帝陛下。玉臺降質金輪御天。廓先王之九州。掩百千之日月。斥列代之區域。納恒沙之法界。遂使給園精舍併入堤封。貝葉靈文咸歸冊府。玄奘往因振錫聊謁崛山。經途萬里怙天威如咫尺。匪乘千葉詣雙林如食頃。搜揚三藏。盡龍宮之所儲。研究一乘。窮鷲嶺之遺旨。並以載乎白馬來獻紫宸。尋蒙下詔賜使翻譯。玄奘識乖龍樹。謬忝傳燈之榮。才異馬鳴。深愧瀉瓶之敏。所譯經論。紕舛尤多。遂荷天恩留神。構序文超象系之表。若聚日之放千光。理括眾妙之門。同法雲之濡百草。一音演說

【現代漢語翻譯】 現代漢語譯本：將六百五十七部三藏要文翻譯成漢文，在中原地區宣揚佛法的偉大事業，從西方的極樂世界引來慈祥的雲朵，向東方的邊陲傾注佛法的甘露。使聖教從缺失到復興，使百姓從罪惡到幸福。熄滅了充滿慾望的火宅的火焰，共同擺脫迷途，照亮了充滿貪愛的昏暗波濤，一同到達彼岸。由此可知，惡因導致墮落，善緣促使上升，上升或墮落的關鍵在於人們的選擇。比如桂樹生長在高高的山嶺上，只有得到雲霧的滋潤才能使其花朵鮮艷；蓮花出自清澈的水波中，飛揚的塵土不能玷污它的葉子。不是蓮花的本性就潔凈，也不是桂樹的本質就貞潔，而是由於所依附的環境高潔，即使是微小的東西也不能拖累它；所憑藉的環境清凈，那麼污濁的事物也不能沾染它。即使是花草樹木這些沒有知覺的東西，尚且要憑藉良好的環境來成就自身的美好，更何況是具有知識的人類，難道不應該憑藉吉祥的因緣來追求幸福嗎？希望這些經典能夠流傳下去，像日月一樣無窮無盡，這種福報能夠廣泛傳播，與天地同在，永恒長久。

謝敕赍經序啟

沙門玄奘說：我聽說六爻探索深奧的道理，仍然侷限在生滅變化的領域；百物正名，還沒有涉及到真如實相的境界。即使如此，還要遠溯伏羲的典籍，看到其中深奧之處卻無法測度它的神妙；遙想黃帝的圖畫，歷代君王都推崇它的美好。我恭敬地認為，皇帝陛下您如同玉臺降臨人間，以金輪統治天下，擴充套件了先王的九州疆域，超越了歷代君王的功績，將恒河沙數般的佛法世界納入統治之下。於是使得給孤獨園精舍都納入了您的疆域，珍貴的貝葉經文都歸於國家的典籍。玄奘我過去因為拄著錫杖，所以順便去謁見了靈鷲山。經歷了萬里的路途，仰仗著皇上的威德，感覺就像近在咫尺一樣。沒有乘坐千葉蓮花前往雙林，卻像吃頓飯一樣迅速。蒐集弘揚三藏經典，窮盡了龍宮所有的珍藏；研究一乘佛法，窮盡了靈鷲山遺留下來的宗旨。並且將這些經典用白馬馱載著，進獻給紫宸殿。不久就蒙受皇上下詔，賜予使者翻譯經典。玄奘我的見識不如龍樹菩薩，錯誤地忝列了傳燈的行列；才華不如馬鳴菩薩，深深地慚愧自己像瓶子倒水一樣緩慢。所翻譯的經論，錯誤和疏漏特別多。於是承蒙皇上的恩典，留心關注，構思的序文超越了《易經》的象辭，就像太陽聚集在一起，放射出千萬道光芒，道理概括了眾妙之門，如同法雲滋潤著各種草木，用一種聲音來演說佛法。

【English Translation】 English version: The 657 sections of the Tripitaka's essential texts were translated into Chinese, propagating the great work of Buddhism in the central plains, drawing compassionate clouds from the Western Paradise, and pouring the rain of Dharma upon the eastern frontier. This restored the sacred teachings from incompleteness to wholeness, and returned sentient beings from sin to blessedness. It extinguished the flames of the fiery house of desire, jointly escaping delusion, and illuminated the dark waves of love, together reaching the other shore. Thus, it is known that evil causes lead to downfall, and good conditions lead to ascent; the key to ascent or downfall lies in the choices people make. For example, the cassia tree grows on high mountains, and only with the dew can its blossoms be vibrant; the lotus emerges from clear waters, and flying dust cannot stain its leaves. It is not that the lotus is inherently pure or the cassia inherently virtuous, but rather that when what is attached to is high, even small things cannot burden it; when what is relied upon is pure, then turbid things cannot defile it. Even plants and trees, which are without knowledge, still rely on goodness to achieve goodness, how much more so should humans, who have knowledge, not seek blessings by cultivating auspicious conditions? It is hoped that these scriptures will flow and spread, as endless as the sun and moon, and that this blessing will extend far and wide, as eternal as heaven and earth.

Preface to the Presentation of Scriptures by Imperial Decree

The Shramana (Buddhist monk) Xuanzang (name of the translator) says: I have heard that the six lines of the I Ching (Book of Changes) explore profound principles, yet they are still confined to the realm of birth and death; the correct naming of all things has not yet touched the realm of True Suchness (Tathata). Even so, one must look back to the records of Fuxi (legendary Chinese ruler), seeing the profound within but unable to fathom its mystery; one must imagine the diagrams of Xuanyuan (another name for the Yellow Emperor), with all generations praising its beauty. I respectfully believe that Your Majesty, like a jade platform descending to earth, governs the world with a golden wheel, expanding the territory of the Nine Provinces of the former kings, surpassing the achievements of emperors of past dynasties, and bringing the Dharma realm of countless Ganges sands under your rule. Thus, the Jetavana Monastery (a famous Buddhist monastery) and the Vihara (Buddhist monastery) are all included within your territory, and the precious palm-leaf scriptures all belong to the national archives. I, Xuanzang, in the past, because I was carrying a staff, went to visit Mount Grdhrakuta (Vulture Peak). Having traveled tens of thousands of miles, relying on the Emperor's majesty, it felt as if it were just a short distance away. Without riding a thousand-petaled lotus to the Sala Grove (where Buddha entered Nirvana), it was as quick as eating a meal. I collected and promoted the Tripitaka (Three Baskets of Buddhist scriptures), exhausting all the treasures of the Dragon Palace (metaphor for the vastness of Buddhist teachings); I studied the One Vehicle (Ekayana) of Buddhism, exhausting the remaining teachings of Vulture Peak. And I carried these scriptures on a white horse to present them to the Zichen Hall (imperial palace). Soon after, I received an imperial decree, granting envoys to translate the scriptures. My knowledge is not as good as Nagarjuna (famous Buddhist philosopher), and I have wrongly been included in the ranks of those who transmit the lamp (of Dharma); my talent is not as good as Ashvaghosa (famous Buddhist poet), and I am deeply ashamed of my slowness like pouring water from a bottle. The scriptures and treatises I have translated have many errors and omissions. Therefore, I have received the Emperor's grace, paying close attention, and the preface composed surpasses the imagery of the Book of Changes, like the sun gathering together, emitting thousands of rays of light, the principles encompassing the gate of all mysteries, like the Dharma cloud nourishing all kinds of plants, expounding the Dharma with one voice.

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億劫罕逢。無以微生親承梵響。踴躍歡喜如聞受記。無任忻荷之極。謹奉表詣闕。陳謝以聞。謹言。

敕答謝啟

朕才謝圭璋。言慚博達。至於內典尤所未閑。昨制序文深為鄙拙。惟恐穢翰墨于金簡。標瓦礫于珠林。忽得來書謬承褒讚。循環省慮彌益厚顏。善不足稱空勞致謝。

皇太子臣治述

聖記三藏經序

夫顯揚正教。非智無以廣其文。崇闡微言。非賢莫能定其旨。蓋真如聖教者。諸法之玄宗。眾經之軌䠱也。綜括宏遠奧旨遐深。極空有之精微。體生滅之機要。詞茂道曠。尋之者不究其源。文顯義幽。履之者莫測其際。故知聖慈所被。業無善而不臻。妙化所敷。緣無惡而不剪。開法網之網紀。弘六度之正教。拯群有之塗炭。啟三藏之秘扃。是以名無翼而長飛。道無根而永固。道名流慶。歷遂古而鎮常。赴感應身。經塵劫而不朽。晨鐘夕梵。交二音于鷲峰。慧日法流。轉只輪于鹿苑。排空寶蓋。接翔云而共飛。莊野春林。與天花而合彩。伏惟皇帝陛下。上玄資福。垂拱而治八荒。德被黔黎。斂衽而朝萬國。恩加朽骨。石室歸貝葉之文。澤及昆蟲。金匱流梵說之偈。遂使阿耨達水通神甸之八川。耆阇崛山接嵩華之翠嶺。竊以法性凝寂。靡歸心而不通。智地玄奧。感懇誠而遂顯。豈謂重

【現代漢語翻譯】 現代漢語譯本： 億萬劫難得一遇的機會，我這微不足道的身份竟然能夠親身聆聽佛的聲音，喜悅之情難以言表，如同聽聞被授記一般。實在是不勝感激。謹呈上表文前往朝廷，陳述謝意，以表達我的心意。謹言。

皇帝敕答謝啟

朕的才學不如圭璋（美玉），言辭也慚愧於不夠博大通達。至於佛家經典，尤其不熟悉。昨天所作的序文，深感鄙陋拙劣，唯恐玷污了金簡（珍貴的書），將瓦礫混于珠林（比喻珍貴的佛法）。忽然收到來信，謬承褒獎贊揚，反覆思量，更加感到慚愧。我的善行不足稱道，卻空勞您致謝。

皇太子臣治述

聖記三藏經序

要顯揚正教，沒有智慧就無法擴充套件其文采；要崇尚闡明精微的言論，沒有賢能就不能確定其宗旨。那真如聖教，是諸法的玄妙根本，是眾經的軌範。它概括了宏大深遠的奧妙旨趣，窮盡了空與有的精微之處，體現了生滅變化的樞要。文辭華美，道理曠遠，探尋它的人無法窮盡其源頭；文采顯明，義理幽深，踐行它的人無法測度其邊際。所以知道聖上的慈悲所施加，沒有不臻於善的業；妙法所敷布，沒有不被剪除的惡緣。開啟法網的綱紀，弘揚六度的正教，拯救眾生的苦難，開啟三藏的秘密寶藏。因此，佛法之名沒有翅膀卻能長久飛翔，佛法之道沒有根基卻能永遠穩固。道與名流傳慶賀，經歷遠古而永恒不變。應感而現身，經歷塵劫而不朽。早晨的鐘聲和傍晚的梵唱，在鷲峰山交織成兩種聲音。智慧的日光和佛法的流傳，在鹿苑中轉動法輪。排列在空中的寶蓋，與飄翔的雲彩一同飛舞。莊嚴的郊野和春天的樹林，與天花交相輝映。我恭敬地想到，皇帝陛下，上天賜予您福運，垂拱而治理天下，德澤普及百姓，大家斂衽而朝拜萬國。恩惠加於枯朽的骸骨，石室收藏著貝葉經文；恩澤及於昆蟲，金匱流傳著梵語的偈頌。於是阿耨達池的水流淌到神州的八條河流，耆阇崛山連線著嵩山的翠綠山嶺。我私下認為，法性凝定寂靜，沒有歸心的人不能通達；智慧之地玄妙深奧，感應懇切至誠才能顯現。哪裡想到重

【English Translation】 English version: A rare opportunity in billions of kalpas (aeons), that I, in my humble existence, could personally hear the voice of Brahma (the sacred sound), my joy is beyond words, as if hearing a prophecy. I am extremely grateful. I respectfully present this memorial to the court, expressing my gratitude and reporting my feelings. Sincerely.

Imperial Edict in Response to the Thank-You Memorial

My talent is inferior to that of 'gui' and 'zhang' (jade artifacts, symbolizing talent), and my words are ashamed of not being erudite and eloquent. As for the inner Buddhist scriptures, I am particularly unfamiliar with them. The preface I wrote yesterday is deeply felt to be crude and clumsy, fearing that it would defile the 'golden slips' (precious books) and mix pebbles into the 'pearl forest' (a metaphor for precious Buddhist teachings). Suddenly receiving your letter, I am flattered by your praise and commendation. After repeated consideration, I feel even more ashamed. My good deeds are not worth mentioning, yet you have gone to the trouble of expressing your gratitude.

Written by Crown Prince Chengzhi

Preface to the Sacred Record of the Tripitaka Sutras

To propagate the true teachings, wisdom is essential to expand its literary expression; to uphold and elucidate subtle doctrines, virtue is necessary to determine its essence. The Tathata (True Thusness) Holy Teaching is the profound origin of all dharmas (teachings) and the guiding principle of all sutras (scriptures). It encompasses vast and far-reaching profound meanings, exhausts the subtle nuances of emptiness and existence, and embodies the crucial elements of arising and ceasing. The language is rich, and the doctrine is vast; those who seek it cannot fathom its source. The writing is clear, and the meaning is profound; those who practice it cannot measure its boundaries. Therefore, we know that with the Holy Compassion bestowed, no karma (action) fails to lead to goodness; with the wondrous transformation spread, no evil affinity is not severed. It opens the framework of the Dharma net, promotes the true teachings of the Six Paramitas (perfections), rescues sentient beings from suffering, and unlocks the secret treasury of the Tripitaka (Three Baskets of Buddhist scriptures). Thus, its name flies far without wings, and its path is eternally firm without roots. The path and name flow with blessings, enduring through ancient times and remaining constant. Responding to causes and manifesting bodies, it remains imperishable through countless kalpas (aeons). Morning bells and evening chants interweave two sounds on Vulture Peak (Grdhrakuta Mountain). The sun of wisdom and the flow of Dharma turn the Dharma wheel in the Deer Park (Sarnath). Jeweled canopies arranged in the sky fly together with soaring clouds. The solemn countryside and spring forests blend colors with celestial flowers. I respectfully think of His Majesty the Emperor, blessed by the Supreme Mystery, governing the eight wildernesses with folded hands, his virtue covering the black-haired people (commoners), everyone bowing and paying homage to all nations. His grace extends to withered bones, the stone chamber houses the texts of the palm-leaf scriptures; his grace extends to insects, the golden casket transmits the verses of Sanskrit teachings. Thus, the waters of Anavatapta Lake flow to the eight rivers of the divine land, and Vulture Peak connects to the verdant peaks of Mount Song. I privately believe that the Dharma nature is solidified and tranquil, and those who do not return their hearts cannot understand it; the land of wisdom is profound and mysterious, and only those who sincerely and earnestly seek it can reveal it. Who would have thought that heavy

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昏之夜。燭慧炬之光。火宅之朝。降法雨之澤。於是百川異流同會於海。萬區分義總成乎實。豈與湯武校其優劣。堯舜比其聖德者哉。玄奘法師者。夙懷聰令立志夷簡。神清齠齔之年。體拔浮華之世。凝情定室匿跡幽巖。棲息三禪巡遊十地。超六塵之境。獨步迦維。會一乘之旨。隨機化物。以中華之無質。尋印度之真文。遠涉恒河終期滿字頻登雪嶺更獲半珠。問道往還十有七載。備通釋典利物為心。以貞觀十九年二月六日。奉敕于弘福寺翻譯聖教要文。凡六百五十七部。引大海之法流。洗塵勞而不竭。傳智燈之長焰。皎幽闇而恒明。自非久植勝緣。何以顯揚斯旨。所謂法相常住。齊三光之明。我皇福臻。同二儀之固。伏見御製眾經序。照古騰今。理含金石之聲。文抱風雲之潤。治輒以輕塵足岳墜露添流。略舉大綱以為斯記。

皇太子答沙門玄奘謝聖教序書

治素無才學性不聰敏。內典諸文殊未觀覽。所作論序鄙拙尤繁。忽見來書褒揚贊述撫躬自省慚悚交併。勞師遠臻深以為愧。

金剛般若經注序

褚亮

若夫大塊均形役智從物。情因習改性與慮遷。然則達鑒窮覽皎乎先覺。照慧炬以出重昏。拔愛河而升彼岸。與夫輪轉萬劫蓋染六塵。流遁以徇無涯踳駁而趨捷徑。豈同日而言也。穎川庾

【現代漢語翻譯】 現代漢語譯本： 昏暗的長夜，點燃智慧的火炬之光；充滿苦難的世間，降下佛法的甘露。於是，百川不同的流水，最終匯聚于大海；萬千區分的義理，總歸於真實。這難道是可以與商湯、周武比較其優劣，與堯、舜相比其聖德的嗎？

玄奘法師，天生聰慧，從小立志淡泊簡樸。精神清明，在年幼之時就超脫於世俗的浮華。凝神于禪定之室，隱匿於幽深的巖穴。棲息於三禪之境，巡遊於十地之階。超越六塵的境界，獨自在迦毗羅衛國遊歷。領會一乘佛法的宗旨，隨機教化眾生。以中華沒有的佛經，尋求印度的真正經文。遠涉恒河，最終獲得完整的佛經；多次登上雪山，更獲得半顆佛舍利。問道往返，歷時十七年。精通所有佛經，以利益眾生為心。在貞觀十九年二月六日，奉皇帝的命令在弘福寺翻譯佛教的重要經典，總共有六百五十七部。引來大海般的佛法之流，洗滌塵世的煩惱而永不枯竭；傳遞智慧明燈的長久火焰，照亮幽暗的地方而永遠光明。如果不是長久以來種下殊勝的因緣，怎麼能夠如此顯揚佛法的宗旨呢？正如佛法法相常住，與太陽、月亮、星辰的光明一樣永恒。我皇上的福運到來，與天地一樣穩固。我恭敬地拜讀了皇帝親自撰寫的眾經序文，照耀古今。其中的道理包含著金石般的聲音，文采飽含著風雲般的潤澤。即使是輕微的塵埃也能使山嶽增高，微小的露水也能使河流增加。我略微舉出這些大綱，作為這篇序記。 皇太子答沙門玄奘謝聖教序書： 我李治向來沒有才學，天性也不聰敏。對於佛教的經典文章，還沒有觀覽研讀。所作的論述和序文，粗俗笨拙而且繁瑣。忽然看到您的來信，對我褒揚贊述，我撫摸著自己反省，感到慚愧和惶恐交織在一起。勞煩法師您遠道而來，我深感愧疚。 金剛般若經注序： 褚亮

如果說大自然賦予萬物不同的形態，役使人的智慧去追逐外物，情感因為習慣而改變，本性與思慮隨著時間而遷移。那麼，通達事理、洞察一切的人，就像皎潔的明月一樣，是先知先覺者。他們點燃智慧的火炬，從重重黑暗中走出來；拔出自己于愛慾的河流，從而登上解脫的彼岸。那些在萬劫中輪迴，被六塵所污染，隨波逐流而沒有止境，行為乖謬而追求捷徑的人，怎麼能與他們相提並論呢？我穎川人庾 English version: In the dark night, the light of the wisdom torch is lit. In the morning of the burning house (suffering world), the rain of Dharma (Buddhist teachings) descends. Thus, hundreds of rivers with different currents converge into the sea, and thousands of different meanings ultimately become one truth. How can this be compared to Tang and Wu in terms of their merits, or to Yao and Shun in terms of their saintly virtues?

Master Xuanzang (a famous Chinese Buddhist monk), was born with intelligence and a simple and unadorned aspiration. His spirit was clear, and in his childhood, he transcended the superficiality of the world. He concentrated his mind in the meditation chamber, hid in secluded caves, dwelled in the Third Dhyana (a state of meditation), and traveled through the Ten Bhumis (stages of the Bodhisattva path). He transcended the realm of the Six Dusts (sense objects), and walked alone in Kapilavastu (the birthplace of Buddha). He understood the essence of the One Vehicle (Ekayana, a Buddhist doctrine), and taught beings according to their capacity. Using the Buddhist scriptures that were absent in China, he sought the true texts of India. He traveled far across the Ganges River, eventually obtaining the complete scriptures. He ascended the Snowy Mountains many times, and even obtained half a Sharira (relic). He traveled back and forth seeking the Dharma for seventeen years. He was well-versed in all Buddhist scriptures, and his heart was set on benefiting all beings. On the sixth day of the second month of the nineteenth year of the Zhenguan era (Tang Dynasty), he was ordered by the emperor to translate important Buddhist scriptures at Hongfu Temple, totaling six hundred and fifty-seven volumes. He brought the flow of Dharma like a vast ocean, washing away the defilements of the world without ever drying up. He transmitted the long flame of the lamp of wisdom, illuminating the darkness and remaining bright forever. If one had not planted superior causes and conditions for a long time, how could one manifest this purpose? As the Dharma-lakshana (characteristics of Dharma) is permanent, it is as bright as the sun, moon, and stars. The blessings of our emperor have arrived, as stable as heaven and earth. I respectfully read the preface to the scriptures written by the emperor himself, illuminating the past and present. The principles contained within it have the sound of gold and stone, and the writing embraces the richness of wind and clouds. Even a slight dust can increase the height of a mountain, and a small dewdrop can increase the flow of a river. I have briefly mentioned these outlines as a record of this preface. Crown Prince's Reply to the Letter of Thanks from the Shramana Xuanzang for the Preface to the Sacred Teachings: I, Li Zhi (Emperor Gaozong of Tang), have always lacked talent and am not naturally intelligent. I have not yet studied the Buddhist scriptures extensively. The essays and prefaces I have written are crude, clumsy, and verbose. Suddenly, I received your letter, praising and commending me. I reflect on myself and feel a mixture of shame and trepidation. I am deeply ashamed that I have troubled you, Master, to come from afar. Preface to the Commentary on the Diamond Sutra: Chu Liang

If nature gives different forms to all things, and uses human wisdom to pursue external objects, emotions change because of habits, and nature and thoughts change with time. Then, those who understand things and see everything clearly are like the bright moon, they are the enlightened ones. They light the torch of wisdom and come out of the darkness. They pull themselves out of the river of desire and reach the shore of liberation. Those who are in reincarnation for countless kalpas (aeons), polluted by the six dusts, drifting without end, and pursuing shortcuts in a wrong way, how can they be compared with them? I, Yu from Yingchuan,

【English Translation】 Modern Chinese Translation: In the dark night, the light of the wisdom torch is lit. In the morning of the burning house (suffering world), the rain of Dharma (Buddhist teachings) descends. Thus, hundreds of rivers with different currents converge into the sea, and thousands of different meanings ultimately become one truth. How can this be compared to Tang and Wu in terms of their merits, or to Yao and Shun in terms of their saintly virtues?

Master Xuanzang (a famous Chinese Buddhist monk), was born with intelligence and a simple and unadorned aspiration. His spirit was clear, and in his childhood, he transcended the superficiality of the world. He concentrated his mind in the meditation chamber, hid in secluded caves, dwelled in the Third Dhyana (a state of meditation), and traveled through the Ten Bhumis (stages of the Bodhisattva path). He transcended the realm of the Six Dusts (sense objects), and walked alone in Kapilavastu (the birthplace of Buddha). He understood the essence of the One Vehicle (Ekayana, a Buddhist doctrine), and taught beings according to their capacity. Using the Buddhist scriptures that were absent in China, he sought the true texts of India. He traveled far across the Ganges River, eventually obtaining the complete scriptures. He ascended the Snowy Mountains many times, and even obtained half a Sharira (relic). He traveled back and forth seeking the Dharma for seventeen years. He was well-versed in all Buddhist scriptures, and his heart was set on benefiting all beings. On the sixth day of the second month of the nineteenth year of the Zhenguan era (Tang Dynasty), he was ordered by the emperor to translate important Buddhist scriptures at Hongfu Temple, totaling six hundred and fifty-seven volumes. He brought the flow of Dharma like a vast ocean, washing away the defilements of the world without ever drying up. He transmitted the long flame of the lamp of wisdom, illuminating the darkness and remaining bright forever. If one had not planted superior causes and conditions for a long time, how could one manifest this purpose? As the Dharma-lakshana (characteristics of Dharma) is permanent, it is as bright as the sun, moon, and stars. The blessings of our emperor have arrived, as stable as heaven and earth. I respectfully read the preface to the scriptures written by the emperor himself, illuminating the past and present. The principles contained within it have the sound of gold and stone, and the writing embraces the richness of wind and clouds. Even a slight dust can increase the height of a mountain, and a small dewdrop can increase the flow of a river. I have briefly mentioned these outlines as a record of this preface. Crown Prince's Reply to the Letter of Thanks from the Shramana Xuanzang for the Preface to the Sacred Teachings: I, Li Zhi (Emperor Gaozong of Tang), have always lacked talent and am not naturally intelligent. I have not yet studied the Buddhist scriptures extensively. The essays and prefaces I have written are crude, clumsy, and verbose. Suddenly, I received your letter, praising and commending me. I reflect on myself and feel a mixture of shame and trepidation. I am deeply ashamed that I have troubled you, Master, to come from afar. Preface to the Commentary on the Diamond Sutra: Chu Liang

If nature gives different forms to all things, and uses human wisdom to pursue external objects, emotions change because of habits, and nature and thoughts change with time. Then, those who understand things and see everything clearly are like the bright moon, they are the enlightened ones. They light the torch of wisdom and come out of the darkness. They pull themselves out of the river of desire and reach the shore of liberation. Those who are in reincarnation for countless kalpas (aeons), polluted by the six dusts, drifting without end, and pursuing shortcuts in a wrong way, how can they be compared with them? I, Yu from Yingchuan,

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初孫早弘篤信以為般若所明。歸於正道。顯大乘之名相。標不住之宗極。出乎心慮之表。絕於言象之外。是以結髮受持多歷年所。雖妙音演說成誦不虧。而靈源邃湛或有未悟。嗟迷方之弗遠。眷砥途而太息。屬有慧凈法師。博通奧義。辯同炙輠理究連還。庾生入室研幾。伏膺善誘。乘此誓願仍求注述。法師懸鏡忘疲衢樽自滿。上憑神應之道。傍盡心機之用。敷暢微言宣揚至理。曩日舊疑渙焉冰釋。今茲妙義朗若霞開。為像法之樑棟。變群生之耳目。詞鋒秀上。映鷲岳而相高。言泉激壯。赴龍宮而競遠。且夫釋教西興道源東注。世閱賢智才兼優洽。精該睿旨罕見其人。今則妙門重闡籍甚當世。想此玄宗郁為稱首。歲惟閹茂始創懷油。月躔仲呂爰茲絕筆。緇俗攸仰軒蓋成陰。扣鐘隨其小大。鳴劍發其光彩。一時學侶專門受業。同涉波瀾遞相傳授。方且顧蔑林遠俯視安生。獨步高衢對揚正法。遼東真本。望懸金而不刊。指南所寄。藏群玉而無朽。豈不盛哉。豈不盛哉。

金剛般若經集註序

司元大夫隴西李儼字仲思撰

夫以。觀鳥垂文。振宏規於八體。泣麟敷典。渙洪波於九流。循其轍者不逾乎寰域。涉其源者僅歸乎仁義。孰若至聖乘時能仁昭法。剖秋毫於十地。總沙界而詮道。釋春冰於一乘。冠塵劫而

【現代漢語翻譯】 現代漢語譯本： 初孫早弘（人名）深信般若（Prajna，智慧）所闡明的道理，歸向正道，彰顯大乘（Mahayana，佛教宗派）的名相，標舉『不住』的宗極（佛教用語，指不執著于任何事物），超越了心識的思慮，斷絕於言語形象之外。因此，他從年輕時就開始受持般若經典，歷經多年。雖然他能像美妙的聲音一樣演說，背誦經典沒有差錯，但對於般若深邃的源頭，或許還有未能領悟的地方。他感嘆迷失方向之不遠，眷戀正途而嘆息。恰逢有慧凈法師（人名），博通深奧的義理，辯才如同炙輠（比喻辯論激烈），對道理的研究連貫而深入。於是，孫早弘像庾生（人名，比喻求學之人）進入老師的房間一樣，虛心研究，接受善意的引導。他憑藉著自己的誓願，仍然尋求對經典的註釋和闡述。慧凈法師像懸掛明鏡一樣，不知疲倦；像衢樽（比喻虛懷若谷）一樣，自我充實。他向上憑藉著神應之道，向旁盡心竭力地運用智慧，充分地闡述微妙的語言，宣揚至高的道理。過去舊有的疑惑，像冰塊一樣消融；如今精妙的義理，像彩霞一樣明朗地展現。他們成爲了像法時期（佛教衰落時期）的棟樑，改變了眾生的見聞。他們的文辭鋒芒秀美高妙，與鷲岳（靈鷲山，釋迦牟尼講經之地）相互輝映；他們的言語像泉水一樣奔涌激盪，奔向龍宮而爭相流遠。而且，佛教從西方興起，佛法之源向東方流注，世間經歷了許多賢能智慧之士，他們的才能兼備而優越，但精通佛法深奧旨意的人卻很少見到。如今，妙法之門重新闡明，聲名顯赫于當世。可以想像，這種玄妙的宗旨將會成為首要的。那年是閹茂年（年份），開始懷著油然之意，月份是仲呂月（月份），於是完成了這部著作。僧俗大眾都仰慕他們，車馬絡繹不絕。敲鐘的聲音隨著鐘的大小而不同，鳴劍也能發出它的光彩。一時的學友們專門從事學業，一同涉過佛法的波瀾，互相傳授。他們將輕視林遠（人名）和俯視安生（人名），獨自走在通往高遠境界的道路上，宣揚正法。遼東的真本，希望像懸掛黃金一樣不會被磨損；指南所寄託的，像珍藏美玉一樣不會腐朽。這難道不是一件盛事嗎！這難道不是一件盛事嗎！

《金剛般若經集註序》

司元大夫隴西李儼（人名）字仲思（字）撰寫

以觀鳥垂文（古代傳說），在八體書法中樹立宏偉的規範；泣麟敷典（古代傳說），在九流學術中傳播廣大的波瀾。沿著他們的軌跡前進的人，沒有超出寰宇的範圍；涉獵他們的源頭的人，僅僅歸於仁義的範疇。哪裡比得上至聖應時而生，能仁（釋迦牟尼佛的稱號）昭示佛法，在十地（佛教用語，菩薩修行的十個階段）中剖析秋毫般的細微之處，總括整個沙界（佛教用語，指廣闊的世界）來詮釋佛道，像融化春天的冰一樣，用一乘（佛教用語，指唯一的成佛之道）來統攝一切，超越塵劫（佛教用語，極長的時間）而存在。

【English Translation】 English version: Chu Sun Zao Hong (name) deeply believed in the principles elucidated by Prajna (wisdom), returning to the right path, highlighting the names and characteristics of Mahayana (a school of Buddhism), and emphasizing the ultimate principle of 'non-attachment' (Buddhist term, referring to not being attached to anything), transcending the thoughts of consciousness and beyond the realm of words and images. Therefore, he began to uphold the Prajna scriptures from a young age, spanning many years. Although he could expound like a beautiful sound, reciting the scriptures without error, perhaps there were still aspects of the profound source of Prajna that he had not yet comprehended. He lamented the proximity of losing his way and sighed for the longing for the right path. It happened that there was Dharma Master Hui Jing (name), who was well-versed in profound meanings, with eloquence like heated wheels (a metaphor for intense debate), and whose research into principles was coherent and in-depth. Thus, Sun Zao Hong, like Yu Sheng (name, a metaphor for a student) entering the teacher's room, humbly studied and accepted kind guidance. Relying on his own vows, he still sought annotations and explanations of the scriptures. Dharma Master Hui Jing, like hanging a bright mirror, was tireless; like Qu Zun (a metaphor for being humble), he enriched himself. He relied on the way of divine response and exerted his wisdom to the fullest extent, fully expounding subtle language and proclaiming the supreme truth. The old doubts of the past melted away like ice; now the wonderful meanings are displayed as clearly as the rosy clouds. They became the pillars of the Image Dharma period (the period of decline of Buddhism), changing the perceptions of sentient beings. Their literary style was beautiful and sublime, reflecting each other with Vulture Peak (Grdhrakuta Mountain, where Shakyamuni Buddha preached); their words flowed like springs, rushing to the Dragon Palace and competing to flow far. Moreover, Buddhism arose in the West, and the source of the Dharma flowed eastward. The world has experienced many virtuous and wise people, whose talents are both comprehensive and superior, but few have mastered the profound meaning of the Buddha's teachings. Today, the gate of wonderful Dharma is re-explained, and its reputation is prominent in the world. It is conceivable that this profound doctrine will become the foremost. That year was the Yan Mao year (year), and he began to have a feeling of inspiration. The month was the Zhong Lu month (month), and thus completed this work. Both monks and laypeople admired them, and carriages and horses came in an endless stream. The sound of the bell varies with the size of the bell, and the sword can also emit its brilliance. At that time, fellow students specialized in their studies, wading through the waves of the Dharma together and passing it on to each other. They will despise Lin Yuan (name) and look down on An Sheng (name), walking alone on the road to a higher realm, proclaiming the right Dharma. The true copy of Liaodong, it is hoped that it will not be worn out like hanging gold; the guide entrusted to it, like treasured jade, will not decay. Isn't this a great event! Isn't this a great event!

Preface to the Collected Annotations of the Diamond Prajna Sutra

Written by Li Yan (name), courtesy name Zhongsi (style name), Grand Master of the Department of Personnel, Longxi

Using the observation of birds to create writing (ancient legend), establishing magnificent norms in the eight styles of calligraphy; using the weeping unicorn to spread the classics (ancient legend), spreading vast waves in the nine schools of thought. Those who follow their tracks do not exceed the scope of the universe; those who dabble in their sources only return to the category of benevolence and righteousness. How can it compare to the most holy being born in response to the times, the Able One (title of Shakyamuni Buddha) revealing the Dharma, analyzing the slightest details like autumn hair in the ten grounds (Buddhist term, the ten stages of a Bodhisattva's practice), summarizing the entire sand world (Buddhist term, referring to the vast world) to interpret the Buddha's path, like melting the ice of spring, using the One Vehicle (Buddhist term, referring to the only path to Buddhahood) to encompass everything, existing beyond the dust kalpas (Buddhist term, extremely long time).

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流化。若乃是相非相。是空非空。窅乎不測廓焉無象。假名言以立體。包權實而為用。窮不照之照。引重昏于夢境。運無知之知。導群迷於朽宅。究其實相則般若為之宗矣。自真容西謝像教東流。香城徒筑于綿區。寶臺移構于中壤鱗萃羽集者。咸徇其法。云褰霧廓法已悟其真。至矣哉。無得而稱也。然此梵本至秦弘始。有羅什三藏。于長安城創譯一本。名舍衛國。暨於後魏宣武之世。有流支三藏。于洛陽城重翻一本。名舍婆提。江南梁末有真諦三藏。又翻一本名祇樹林。隋初開皇。有佛陀耶舍三藏。又翻一本名祇陀林。大唐有玄奘三藏。又翻一本名誓多林。雖分軫揚鏕。同歸至極。而筌詞析義頗亦殊途。然流支翻者兼帶天親釋論三卷。又翻金剛仙論十卷。隋初耶舍又翻無著釋論兩卷。比校三論。文義大同。然新則理隱而文略。舊則工顯而義周。兼有秦世羅什晉室謝靈運隋代曇琛皇朝慧凈法師等。並器業韶茂博雅洽聞。耽味茲典俱為註釋。研考秘賾咸騁異義。時有長安西明寺釋道世法師字玄惲。德鏡玄流道資素蓄。伏膺聖教雅好斯文。以解詁多門尋核勞止。未若參綜厥美一以貫之。爰掇諸家而為集註。開題科簡同銘斯部。勒成三卷號為集註般若。兼出義疏三卷玄義兩卷。現行要用文理周悉。庶使靈山積壤干天之峻彌高。

【現代漢語翻譯】 現代漢語譯本： 流變遷化。如果說是相又不是相，是空又不是空，深遠啊，不可測度，廣闊啊，沒有形象。憑藉名言來建立實體，包容權宜之法和真實之用。窮盡那不照之照，引導沉重昏昧於夢境。運用那無知之知，引導迷惑的眾生脫離腐朽的宅舍。探究它的真實相狀，那麼般若（Prajna，智慧）就是它的宗旨了。 自從釋迦牟尼佛（真容）在西方示寂，佛教的教義向東方流傳。香城（Gandhapura）只是在邊遠地區建造，寶臺（Ratnatala）遷移建造在中原大地，像魚鱗般聚集、像羽毛般集中的人們，都遵循它的法則。雲霧消散，法則已經領悟到它的真諦。太精妙了，無法用言語來稱讚。 然而這部梵文原本，到了秦朝弘始年間，有鳩摩羅什三藏（Kumarajiva）在長安城首次翻譯了一個版本，名為《舍衛國》（Sravasti）。等到後魏宣武帝時期，有菩提流支三藏（Bodhiruci）在洛陽城重新翻譯了一個版本，名為《舍婆提》（Savatthi）。江南梁朝末年有真諦三藏（Paramartha），又翻譯了一個版本，名為《祇樹林》（Jetavana）。隋朝初年開皇年間，有佛陀耶舍三藏（Buddhayasas），又翻譯了一個版本，名為《祇陀林》（Jetavana）。唐朝有玄奘三藏（Xuanzang），又翻譯了一個版本，名為《誓多林》（Jetavana）。雖然各自傳播，但最終都歸於至高的境界，然而所用的詞語和分析的意義也頗有不同。 然而菩提流支翻譯的版本兼帶了天親（Vasubandhu）的釋論三卷，又翻譯了《金剛仙論》十卷。隋朝初年佛陀耶舍又翻譯了無著（Asanga）的釋論兩卷。比較這三個釋論，文辭和意義大致相同。然而新的版本則義理隱晦而文字簡略，舊的版本則工整顯明而意義周全。兼有秦朝的鳩摩羅什、晉朝的謝靈運、隋朝的曇琛、皇朝的慧凈法師等，都器識才業美好，博學洽聞，沉迷於這部經典，都為之註釋。研究考察其中的奧秘，都盡情發揮不同的見解。 當時有長安西明寺的釋道世法師，字玄惲，德行高尚，道行深遠，素來積累了深厚的學養。信奉佛教的教義，雅好這種文章。因為解釋太多，尋找覈實過於勞累，不如參考綜合各家的優點，用一個主旨來貫穿它們。於是選取各家的註釋，作為集註。開始擬定題目，分列條目，共同銘記這部經典。編撰成三卷，名為《集註般若》。兼有義疏三卷，玄義兩卷。現在流行的版本，文理周全詳盡。希望靈山（鷲峰山）積累的土壤，高聳入雲的峻峭更加高聳。

【English Translation】 English version: It flows and transforms. If it is said to be form yet not form, to be emptiness yet not emptiness, how profound, immeasurable; how vast, without image. It relies on nominal language to establish substance, encompassing both expedient means and ultimate reality for its function. It exhausts the 'unilluminating illumination,' guiding the deeply deluded in the realm of dreams. It employs the 'unknowing knowing,' leading the confused beings out of the decaying house. Investigating its true nature, Prajna (wisdom) is its essence. Since Shakyamuni Buddha (True Form) passed away in the West, the Buddhist teachings have flowed eastward. Gandhapura (Fragrant City) was merely built in remote regions, Ratnatala (Treasure Terrace) was moved and constructed in the central lands, those gathering like fish scales and assembling like feathers all follow its Dharma. The clouds and mist have cleared, and the Dharma has awakened to its truth. How sublime, beyond description. However, this Sanskrit original, during the Hongshi era of the Qin Dynasty, had Kumarajiva Tripitaka (Kumarajiva) translate a version in Chang'an City, named 'Sravasti' (Savatthi). Later, during the reign of Emperor Xuanwu of the Northern Wei Dynasty, Bodhiruci Tripitaka (Bodhiruci) re-translated a version in Luoyang City, named 'Savatthi' (Savatthi). At the end of the Liang Dynasty in Jiangnan, Paramartha Tripitaka (Paramartha) translated another version, named 'Jetavana' (Jetavana). At the beginning of the Sui Dynasty during the Kaihuang era, Buddhayasas Tripitaka (Buddhayasas) translated another version, named 'Jetavana' (Jetavana). During the Tang Dynasty, Xuanzang Tripitaka (Xuanzang) translated another version, named 'Jetavana' (Jetavana). Although they spread in different ways, they all ultimately lead to the supreme state, yet the words used and the meanings analyzed are quite different. However, the version translated by Bodhiruci includes three volumes of Vasubandhu's commentary and also translated ten volumes of the 'Vajrasena Sutra'. At the beginning of the Sui Dynasty, Buddhayasas also translated two volumes of Asanga's commentary. Comparing these three commentaries, the wording and meaning are largely the same. However, the new version has obscure principles and concise text, while the old version is elaborate and clear with comprehensive meaning. In addition, there were Kumarajiva of the Qin Dynasty, Xie Lingyun of the Jin Dynasty, Tan Chen of the Sui Dynasty, and Dharma Master Huijing of the Imperial Dynasty, all of whom had excellent qualities and talents, were learned and well-informed, and were immersed in this scripture, all of whom wrote commentaries on it. Studying and examining its mysteries, they all fully expressed different opinions. At that time, there was Dharma Master Daoshi of Ximing Temple in Chang'an, named Xuan Yun, who had noble virtue, profound Dharma practice, and a deep accumulation of learning. He believed in the Buddhist teachings and had a refined taste for this kind of writing. Because there were too many interpretations and the search for verification was too laborious, it would be better to refer to and synthesize the strengths of various schools, using one main theme to connect them. Therefore, he selected the commentaries of various schools as a collected commentary. He began to draft the title, divided the items, and jointly commemorated this scripture. He compiled it into three volumes, named 'Collected Commentary on Prajna'. In addition, there are three volumes of commentaries and two volumes of profound meanings. The currently popular version is comprehensive and detailed in its wording and principles. It is hoped that the accumulated soil of Vulture Peak (Grdhrakuta Mountain), the towering height reaching the sky, will become even higher.

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巨海納川浴日之波逾廣。披文者畢窮其理。講導者洞盡其性。學侶無疲於倍功。談客有同於兼采。金口妙義。掩二曜以長懸。玉軸微言。貫三才而靡絕。豈止聲芬鷲嶺字韞龍宮而已哉。

與翻經大德等書

太常博士柳宣

歸敬偈。

稽首諸佛　　愿護神威　　當陳誠請 　罔或尤譏　　沉晦未悟　　圓覺所歸 　久淪愛海　　舟楫攸希　　異執乖競 　和合是依　　玄離取有　　理絕過違 　慢乖八正　　戲入百非　　取捨同辨 　染凈混微　　簡金去礫　　琢玉裨輝 　能仁普鑒　　凝慮研幾　　契誠大道 　孰敢毀誹　　諤諤崇德　　唯唯浸衰 　惟愿留聽　　庶有發揮　　望矜悃悃 　垂誨婓婓

歸敬曰。昔能仁示現王宮假歿雙樹。微言既暢至理亦弘。剎土蒙攝受之恩。懷生沾昭蘇之慧。自佛樹西蔭覺影東臨。漢魏寔為濫觴。符姚盛其風彩。自是名僧間出達士連鑣。慧日長懸法輪恒馭。開鑿之功始自騰顯。弘闡之力仍資什安。別有善開遠適羅浮。圖澄近現趙魏。粗言圭角未可縷陳。莫不辯空有於一乘。論苦集於四諦。假銓明有。終未離於有為。息言明道。方契證於凝寂。猶執玄以求玄。是玄非玄理。因玄以忘玄。或是玄義。雖冥會幽涂事絕言象。然攝生歸寂終籍筌蹄。亦既立言是

【現代漢語翻譯】 現代漢語譯本 浩瀚如大海容納百川，沐浴著太陽的光輝更加廣闊。研讀佛經的人徹底探究其中的道理，講授佛法的人完全領悟其中的真性。學習的人不覺得加倍努力是疲憊，討論的人如同兼收幷蓄。佛陀金口宣說的精妙教義，如同日月般長久懸掛照耀；玉軸記載的精微言論，貫穿天、地、人三才而永不磨滅。豈止是美名芬芳于鷲嶺（Grdhrakuta，山名），文字蘊藏於龍宮（Nāga-loka，龍族居住的宮殿）而已啊。

與翻譯佛經的大德們書信

太常博士柳宣

歸敬偈

稽首禮拜諸佛，愿諸佛護佑神聖的威德，我將陳述誠懇的請求，希望沒有過錯或指責。沉溺於昏暗未覺悟的人，最終都要歸向圓滿的覺悟。長久沉淪在愛慾之海，希望有舟船可以依靠。不同的見解相互衝突，和諧統一才是遵循的原則。探究玄妙遠離執著，道理深奧超越過失。傲慢違背八正道（arya astangika marga，佛教的八條正道），戲弄進入百種錯誤。取捨的判斷相同，染污和清凈混淆細微之處。篩選黃金去除沙礫，雕琢美玉增添光輝。能仁（釋迦牟尼佛的稱號）普遍照見一切，凝神靜慮研究細微的道理。與真實的大道相契合，誰敢譭謗？直言不諱地崇尚美德，隨聲附和地沉溺衰敗。只希望能夠留下傾聽，或許能有所發揮。希望能夠憐憫我誠懇的心意，給予諄諄教誨。

歸敬說：過去能仁（釋迦牟尼佛的稱號）示現在王宮，假裝在雙樹（娑羅雙樹）下逝世。精微的言論已經暢達，最高的道理也得以弘揚。剎土（Buddhakṣetra，佛所居住的國土）蒙受攝受的恩惠，眾生沾染昭明的智慧。自從佛樹（菩提樹）在西方庇廕，覺悟的身影向東方降臨，漢朝和魏朝實在是佛法流傳的開端，符秦和姚秦時期佛法興盛，名僧不斷出現，賢達之士接連而來。智慧的太陽長久懸掛，法輪（Dharmacakra，佛法）恒常運轉。開鑿的功勞開始於騰顯法師，弘揚闡述的力量仍然依靠鳩摩羅什和釋道安。還有善開法師遠行羅浮山，圖澄法師在趙國和魏國顯現神蹟。粗略的言語和法則，無法一一陳述。他們無不辯論空和有在於一乘（Ekayana，唯一的解脫之道），論述苦和集在於四諦（catvāri-ārya-satyāni，佛教的四個真理）。假借詮釋闡明有，最終沒有離開有為法（saṃskṛta-dharma，因緣和合而成的法）。停止言語闡明道，才能夠契合證悟凝定寂滅的境界。仍然執著于玄妙來尋求玄妙，這種玄妙不是真正的玄妙。通過玄妙來忘卻玄妙，這才是玄妙的真義。雖然暗中契合幽深的途徑，事情超越了言語的表象，然而攝受眾生歸於寂滅，最終要憑藉工具和方法。既然已經立下言語，這就是...

【English Translation】 English version Vast as the ocean receiving all rivers, its radiance grows ever brighter bathed in the sun's rays. Those who study its texts exhaustively explore its principles, while those who expound it fully comprehend its nature. Disciples do not tire of redoubling their efforts, and debaters share in a wealth of perspectives. The Buddha's golden words of profound meaning hang suspended like the sun and moon, while the subtle teachings of the jade scrolls permeate the three realms (heaven, earth, and humanity) without end. It is not merely that its fame perfumes Vulture Peak (Grdhrakuta, mountain name) and its words are treasured in the Dragon Palace (Nāga-loka, the palace where the dragon race lives).

A Letter to the Great Virtuous Ones Translating Scriptures

Liu Xuan, Doctor of the Court of Imperial Sacrifices

Verse of Homage

I bow my head to all Buddhas, may they protect with their divine power. I shall now present my sincere request, hoping there will be no fault or criticism. Those who are mired in darkness and not yet awakened will ultimately return to perfect enlightenment. Long immersed in the sea of love and desire, they hope for a boat to rely on. Differing views clash and compete, but harmony and unity are what we should follow. Exploring the mysterious and abandoning attachments, the principles are profound and transcend transgression. Arrogance violates the Eightfold Path (arya astangika marga, Buddhism's eight noble paths), and jesting enters into a hundred errors. Discernment of acceptance and rejection, and the mixing of defilement and purity are subtle. Refining gold to remove gravel, and polishing jade to enhance its brilliance. The Able One (title of Sakyamuni Buddha) universally illuminates all, concentrating thoughts to study subtle principles. Being in accord with the true Great Path, who would dare to slander it? Speaking frankly to extol virtue, and echoing others to sink into decline. I only hope you will stay and listen, perhaps there will be some development. I hope you will have compassion on my sincere intentions, and bestow your earnest teachings.

Homage says: In the past, the Able One (title of Sakyamuni Buddha) manifested in the royal palace and feigned passing away under the twin Sala trees. The subtle words have already been expressed, and the highest principles have also been propagated. The Buddha-field (Buddhakṣetra, the land where the Buddha lives) receives the grace of being embraced, and sentient beings are imbued with the wisdom of enlightenment. Since the Bodhi tree cast its shade in the West and the shadow of enlightenment descended upon the East, the Han and Wei dynasties were truly the beginning of the transmission of Buddhism. The Fu Qin and Yao Qin periods saw its flourishing, with eminent monks appearing one after another, and enlightened scholars following in succession. The sun of wisdom hangs long, and the Dharma wheel (Dharmacakra, the Dharma) turns constantly. The merit of pioneering began with Master Tengxian, and the power of propagation still relies on Kumarajiva and Shi Dao'an. There was also Master Shan Kai who traveled far to Mount Luofu, and Master Tuchen who manifested miracles in the Zhao and Wei states. The rough words and principles cannot be enumerated one by one. They all debated emptiness and existence in the One Vehicle (Ekayana, the only path to liberation), and discussed suffering and its origin in the Four Noble Truths (catvāri-ārya-satyāni, Buddhism's four truths). Borrowing interpretations to clarify existence, ultimately does not depart from conditioned phenomena (saṃskṛta-dharma, phenomena that arise from causes and conditions). Ceasing speech to clarify the Way, one can then accord with the attainment of stillness and quiescence. Still clinging to the mysterious to seek the mysterious, this mysteriousness is not true mysteriousness. Through the mysterious to forget the mysterious, this is the true meaning of the mysterious. Although secretly accord with the profound path, matters transcend the appearance of words, yet embracing sentient beings to return to quiescence ultimately relies on tools and methods. Since words have already been established, this is...

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非鋒起。如彼戰爭干戈競發。負者屏氣勝者先鳴。故尚降魔制諸外道。自非辯才無畏答難有方。則物輩喧張我等恥辱。是故專心適道。一意總持建立法幢祇植法鼓。旗鼓既正則敵者殘摧。法輪既轉能威不伏。若使望風旗靡對難含膠而能闡弘三寶。無有是處。尚藥呂奉御。入空有之門。馳正見之路。聞持擬於昔賢。洞微侔于往哲。其辭辨其義明。其德真其行著。已沐八解之流。又悟七覺之分。影響成教。若凈名之詣庵園。聞道必求。猶善才之歸無竭。意在弘宣佛教。立破因明之疏。若其是也。必須然其所長。如其非也。理合指其所短。今現僧徒雲集。並是採石他山。朝野俱聞。呂君請益莫不側聽。瀉瓶皆望盪滌掉悔之源。銷屏疑忿之聚。有太史令李淳風者。聞而進曰。仆心懷正路行屬歸依。以實際為大覺玄軀。無為是調御法體。然皎日麗天。寔助上玄運用。賢僧闡法。實裨天師妙道。是所信受是所安心。但不敢以黃葉為金。山雉成鳳。南郭濫吹。淄澠混流耳。或有異議。豈仆心哉。豈仆心哉。然鶴林已后歲將二千。正法既過末法初踐。玄理郁而不彰。覺道浸將湮落。玄奘法師。頭陀法界遠達迦維。目擊道樹金流。仍睹七處八會。毗城鷲嶺身入彼鄉。娑羅寶階目驗虛實。至如歷覽王舍檀特恒河。如斯等輩未易具言也。加之

【現代漢語翻譯】 現代漢語譯本： 並非沒有爭端。就像戰場上刀槍齊發一樣，失敗者屏住呼吸，勝利者率先發出吶喊。所以要崇尚降伏魔怨，制服各種外道。如果不是辯才無畏，回答詰難有方法，那麼那些異端邪說就會喧囂張揚，我們佛門就會蒙受恥辱。因此要專心致志于正道，一心一意地總持佛法，建立起佛法的旗幟，豎立起佛法的戰鼓。旗幟戰鼓樹立起來，敵人就會崩潰摧毀；法輪轉動起來，就能使不順服者懾服。如果（學佛之人）希望風吹倒旗幟，面對詰難含糊其辭，卻能闡揚弘揚三寶，那是沒有這樣的道理的。 尚藥呂奉御，進入空有之門，馳騁于正見的道路。他的聞持能力可以與古代的賢人相比，洞察細微之處可以與古代的哲人相媲美。他的言辭辯捷，他的義理明晰，他的德行真實，他的行為顯著。已經沐浴了八解脫之流，又領悟了七覺支的區分。他的影響可以成就教化，就像維摩詰居士到訪庵園一樣；聞道之心必定懇切，就像善財童子歸向彌勒菩薩一樣。他的心意在於弘揚佛教，立論駁斥因明之疏。如果他的立論是正確的，就必須讚揚他的長處；如果他的立論是不正確的，理應指出他的短處。現在僧眾雲集，都是採集採石山的他山之石，他們的名聲朝野皆知。呂君請教，大家無不側耳傾聽，希望他能像傾倒瓶中之水一樣，盪滌掉悔恨的根源，消除疑慮和忿恨的聚集。 有太史令李淳風這個人，聽聞此事後進言說：『我的內心懷著正路，行為屬於歸依。以實際為大覺的玄妙之軀，以無為作為調御的法體。太陽皎潔地照耀天空，實在有助於上天玄妙的執行；賢明的僧人闡揚佛法，實在有助於天師玄妙的道法。這是我所信奉接受的，這是我所安心的。但我不敢把黃葉當作黃金，把山雞當作鳳凰，像南郭先生那樣濫竽充數，讓淄水和澠水混淆不清。如果有人有不同的意見，那難道是我的本意嗎？難道是我的本意嗎？』 然而自從鶴林（佛陀涅槃之地）之後，歲月將近兩千年，正法已經過去，末法時代剛剛開始。玄妙的道理鬱結而不彰顯，覺悟的道路漸漸將要湮沒衰落。玄奘法師，是頭陀行者中的佼佼者，遠達迦毗羅衛國（Kapilavastu），親眼目睹了菩提樹和金色的河流，仍然看到了七處八會。毗舍離城（Vaishali）和鷲峰山（Vulture Peak Mountain），他都親自到達過；娑羅雙樹（Sala Trees）的寶階，他親眼驗證了虛實。至於他所經歷的王舍城（Rajagriha）、檀特山（Dandaka Forest）、恒河（Ganges River），像這樣的等等，難以一一盡述。再加上

【English Translation】 English version: It is not without contention. Like the clash of weapons on the battlefield, the defeated hold their breath, and the victors shout first. Therefore, one should value subduing demons and controlling various heretical paths. If one does not possess fearless eloquence and skillful answers to difficulties, then those heterodoxies will clamor and spread, and our Buddhist community will suffer shame. Therefore, one should wholeheartedly devote oneself to the right path, single-mindedly uphold the Dharma, establish the banner of the Dharma, and erect the drum of the Dharma. Once the banner and drum are established, the enemies will collapse and be destroyed; once the Dharma wheel is turned, it can subdue those who are not submissive. If (a Buddhist practitioner) hopes that the wind will blow down the banner, and that he can be ambiguous when facing difficulties, yet still be able to expound and propagate the Three Jewels (Triratna), there is no such reason. Shangyao Lu Fengyu (Official title), entered the gate of emptiness and existence, and galloped on the path of right view. His ability to retain what he heard can be compared to the ancient sages, and his insight into the subtle can be compared to the ancient philosophers. His words are eloquent, his principles are clear, his virtue is genuine, and his actions are evident. He has already bathed in the stream of the eight liberations (asta-vimoksha), and has also realized the distinction of the seven factors of enlightenment (sapta-bodhyanga). His influence can accomplish edification, just like Vimalakirti's visit to the Ambapali garden; the heart of hearing the Dharma must be earnest, just like Sudhana's return to Maitreya. His intention is to propagate Buddhism, establishing arguments to refute the commentaries on Hetuvidya (logic). If his arguments are correct, then his strengths must be praised; if his arguments are incorrect, then his shortcomings should be pointed out. Now the Sangha has gathered, all collecting stones from other mountains like the stones from Caishi Mountain, and their reputation is known throughout the court and the countryside. When Lord Lu asks for advice, everyone listens attentively, hoping that he can, like pouring water from a bottle, wash away the source of regret and dispel the gathering of doubts and resentments. There is a person named Li Chunfeng, the Grand Astrologer, who, upon hearing this matter, spoke up and said: 'My heart cherishes the right path, and my actions belong to refuge. I take actuality as the profound body of the Great Enlightenment, and non-action as the Dharma body of taming. The bright sun shines brightly in the sky, truly helping the mysterious operation of the heavens; the virtuous monks expound the Dharma, truly helping the wonderful path of the celestial masters. This is what I believe and accept, this is what I am at peace with. But I dare not regard yellow leaves as gold, regard mountain pheasants as phoenixes, play the yu like Mr. Nanguo, or mix the Zi River and the Mian River together. If someone has different opinions, is that my intention? Is that my intention?' However, since the Crane Grove (Kushinagar, the place of Buddha's Parinirvana), nearly two thousand years have passed, the Proper Dharma has passed, and the End Dharma era has just begun. The profound principles are stagnant and not manifested, and the path of enlightenment is gradually going to be submerged and decline. The Dharma Master Xuanzang, is the best of the ascetics, reaching far to Kapilavastu (Kapilavastu), personally witnessing the Bodhi tree and the golden river, and still seeing the seven places and eight assemblies. Vaishali (Vaishali) and Vulture Peak Mountain (Vulture Peak Mountain), he has personally arrived at; the jeweled steps of the Sala Trees (Sala Trees), he personally verified the truth and falsehood. As for what he has experienced in Rajagriha (Rajagriha), Dandaka Forest (Dandaka Forest), Ganges River (Ganges River), such like these, it is difficult to enumerate them all. In addition,

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西域名僧莫不面論波若。東域疑義悉皆質之彼師。毗尼之藏既奉持而不捨。毗曇明義亦洞觀而為常。蘇妒路既得之於聲明。耨多羅亦剖斷于疑滯。法無大小。莫不韞之胸懷。理無深淺。悉能決之敏慮。故三藏之名振旦之所推定。摩訶之號乃羅衛之所共稱。名實之際何可稱道。然呂君學識該博義理精通。言行樞機是所詳悉。至於陀羅佛于。稟自生知。無礙辯才寧由伏習。但以因明義隱。所見不同。猶觸象各得其形。共器飯有異色。呂君既已執情道俗。企望指定。秋霜已降側聽鐘鳴。法雲既敷雷震希發。但龍象蹴蹋非驢所堪。猶緇服壸奧白衣不踐。脫如龍種抗說無垢釋疑則苾芻悉曇亦優婆能盡輒附微志請不為煩。若有滯疑望咨三藏裁決。以所承稟傳示四眾。則正道克昌覆障永絕。紹隆三寶其在茲乎。過此已往非復所悉。弟子柳宣白。

答博士柳宣

譯經釋明浚

還述頌。

于赫大聖　　種覺圓明　　無幽不察 　如響酬聲　　弗資延慶　　孰悟歸誠 　良道可仰　　寔引迷生　　百川邪浪 　一味吞併　　物有取捨　　正匪虧盈 　八邪馳銳　　四句爭名　　飾非濫是 　抑重為輕　　照日冰散　　投珠水清 　顯允上德　　體道居貞　　縱加譽毀 　未動遺榮　　昂昂令哲　　鬱鬱含情 　俟諸

【現代漢語翻譯】 現代漢語譯本 西域來的著名僧侶沒有不當面討論般若（Prajna，智慧）的，東域的疑問都向那位大師請教。律藏（Vinaya-pitaka，戒律）既已奉持而不捨棄，阿毗曇（Abhidharma，論藏）的精義也洞察而作為常識。蘇妒路（Sutra，經藏）從聲明（梵語語法）中獲得，耨多羅（Niruttara，無上）也能剖析決斷疑難。佛法無論大小，沒有不蘊藏在胸懷之中的；義理無論深淺，都能用敏捷的思慮來決斷。因此，三藏（Tripitaka，經、律、論）的名號才被震旦（古代中國）所推崇，摩訶（Mahā，偉大）的稱號乃是羅衛（譯者不確定，可能是人名或地名）所共同稱頌的。名與實之間，如何能夠用言語稱道呢？然而呂君學識淵博，義理精通，言行舉止的關鍵都非常詳盡。至於陀羅佛于（譯者不確定，可能是人名），稟賦來自天生，無礙的辯才哪裡需要後天學習。只是因為因明（Hetu-vidya，邏輯學）的義理隱晦，所見不同，就像盲人摸象，各自得到不同的形狀，共同使用的器皿里的飯有不同的顏色。呂君既然已經執著于道俗之見，期望指定（標準），就像秋霜已經降臨，側耳傾聽鐘聲，法雲已經鋪開，雷聲震動卻很少發生。但是龍象的蹴蹋不是驢子所能承受的，就像僧侶的深奧境界不是在家居士所能涉足的。如果像龍種（比喻高貴的人）那樣抗辯，解釋無垢的疑問，那麼比丘（Bhiksu，出家男眾）、悉曇（Siddham，梵文字母）以及優婆塞（Upasaka，在家男眾）都能盡力附和微小的志向，請不要嫌麻煩。如果有什麼疑難，希望諮詢三藏（Tripitaka）裁決，把所承稟的傳示給四眾（比丘、比丘尼、優婆塞、優婆夷），那麼正道就能昌盛，覆蓋的障礙永遠斷絕，紹隆三寶（佛、法、僧）就在於此啊。過了這些，我就不清楚了。弟子柳宣敬上。

回答博士柳宣

譯經釋明浚

還述頌。

多麼顯赫偉大！ 佛陀的智慧圓滿光明， 沒有幽深之處不能洞察， 就像回聲應和聲音。 不憑藉延慶（譯者不確定，可能是人名）， 誰能領悟歸於真誠？ 善良的道路值得仰慕， 實在引導迷惑的眾生。 百川的邪惡波浪， 都匯合成一種味道。 萬物有取有舍， 正道不會虧損或盈滿。 八邪（八邪行）奔馳迅猛， 四句（四句分別）爭論名利， 掩飾錯誤，濫用是非， 壓抑重要的，看輕次要的。 陽光照耀，冰雪消散， 投入寶珠，水質清澈。 顯明誠信，高尚的品德， 體會真道，安居貞正。 縱然加以讚譽或詆譭， 也不能動搖遺留的美名。 高昂的智慧， 濃郁的情感， 等待著……

【English Translation】 English version The famous monks from the Western Regions all discuss Prajna (wisdom) face to face. All the doubts from the Eastern Regions are asked of that master. The Vinaya-pitaka (the collection of monastic rules) is upheld and not abandoned. The profound meaning of Abhidharma (the collection of philosophical treatises) is also thoroughly understood as common knowledge. The Sutra (the collection of discourses) is obtained from the study of grammar (Sanskrit grammar). Niruttara (the unsurpassed) can also dissect and resolve doubts. Whether the Dharma is great or small, there is nothing that is not contained in the heart. Whether the principles are deep or shallow, all can be resolved with quick thinking. Therefore, the name of Tripitaka (the three baskets: Sutra, Vinaya, Abhidharma) is revered by Zhen Dan (ancient China). The title of Mahā (great) is commonly praised by Luo Wei (translator uncertain, possibly a person's name or place name). Between name and reality, how can it be described in words? However, Lord Lü is knowledgeable and proficient in the principles of righteousness. The key to his words and actions is very detailed. As for Tuó Luó Fó Yú (translator uncertain, possibly a person's name), his endowment comes from birth. Where does unimpeded eloquence need to be learned? It is only because the meaning of Hetu-vidya (logic) is obscure and the views are different, just like blind men touching an elephant, each getting a different shape. The rice in the common utensils has different colors. Since Lord Lü is already attached to the views of the Taoist and secular, hoping to specify (standards), it is like the autumn frost has already fallen, listening to the bell ringing, the Dharma cloud has spread, and the thunder is shaking but rarely occurs. But the trampling of dragons and elephants is not something that donkeys can bear, just as the profound realm of monks is not something that lay people can set foot in. If, like the dragon seed (a metaphor for a noble person), one argues and explains the questions of purity, then Bhiksu (monks), Siddham (Sanskrit alphabets), and Upasaka (laymen) can all try to echo the small aspirations, please do not be bothered. If there are any doubts, I hope to consult the Tripitaka for a ruling, and transmit what is inherited to the four assemblies (Bhiksu, Bhiksuni, Upasaka, Upasika), then the right path can prosper, the covering obstacles will be cut off forever, and the revival of the Three Jewels (Buddha, Dharma, Sangha) lies in this. After these, I don't know. Disciple Liu Xuan respectfully presents.

Answering Doctor Liu Xuan

Translated by Monk Shi Mingjun

Also stating in verse.

How illustrious and great! The Buddha's wisdom is complete and bright, There is no depth that cannot be discerned, Like an echo responding to a sound. Without relying on Yan Qing (translator uncertain, possibly a person's name), Who can understand returning to sincerity? The good path is worthy of admiration, Indeed guiding confused beings. The evil waves of hundreds of rivers, All merge into one taste. All things have taking and giving, The right path will not be deficient or full. The eight evils (eight evil practices) gallop swiftly, The four sentences (four kinds of statements) argue for fame and gain, Covering up mistakes, abusing right and wrong, Suppressing the important, belittling the secondary. The sun shines, the ice and snow melt, Throwing in a treasure, the water is clear. Manifesting sincerity, noble virtue, Embodying the true path, dwelling in integrity. Even if praise or slander is added, It cannot shake the legacy of good name. Lofty wisdom, Rich emotion, Waiting for...

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達觀　　定此權衡　　聊申悱悱 　用簡英英

還述曰。頃于望表預屬歸敬之詞。其文煥乎何偉麗也。詳其致誠哉。豈不然歟。悲夫愛海滔天邪山概日。封人我者顛墜其何已。恃慢結者漂淪而不窮。至於六十二見。爭翳薈而自處。九十五道。競扶服而無歸。如來以本願大悲忘緣俯應。內圓四智外顯六通。運十力以伏天魔。飛七辯而摧外道。竭茲愛海。濟稟識於三空。殄彼邪山。驅肖形於八正。指因示果反本還源。大矣哉。悲智妙用無德而稱矣。

昔道樹登庸。被聲教於百億。堅林寢跡。振遺烈於三千。自佛日西傾餘光東照。周感夜隕之瑞。漢通宵夢之徴。騰蘭炳惠炬於前。澄什嗣傳燈於後。其于譯經弘法神異濟時。高論降邪安禪肅物。緝頹綱者接武。維絕細者肩隨。莫不夷夏欽風幽明翼化聯華靡替可略而詳。惟今三藏法師蘊靈秀出。含章而體一味。瓶瀉以贍五乘。悲去聖之逾遠。憫來教之多闕。緬思圓義許道以身。心口自謀形影相弔。振衣擎錫尋波討源。出玉關而遠遊。指金河而一息。稽疑梵宇探幽洞微。旋化神州揚真殄謬。遺筌闕典大備茲辰。方等圓宗彌廣前烈。所明勝義。妙絕環中之中。真性真空。極逾方外之外。以有取也。有取喪其真。統無求之。無求蠹其實。拂二邊之跡。忘中道之相。累遣未易

。洎其深重空。何以臻其極。要矣妙矣。至哉大哉。契之於心。然後以之為法。在心為法形言為教。法有自明共相。教乃遮詮表詮。粹旨沖宗。豈造次所能覼縷。法師凝神役智詳正始末。緝熙玄籍大啟幽關。秘希聲應扣擊之大小。廓義海納朝宗之鉅細。於是殊方碩德異域高僧。伏膺問道蓄疑請益。固已飲和。滿腹莫測其淺深。聆音駭聽。孰知其遠近。至於因明小道。現比蓋微。斯乃指初學之方隅。舉立論之標幟。至若靈樞秘鍵。妙本成功。備諸奧冊。非此所云也。呂奉御以風神爽拔早擅多能。器宇該通夙彰博物。弋獵開墳之典鉤深壞壁之書。觸類而長應諸數術。振風飆于辯囿。摛光華于翰林。驤首雲中先鳴日下。五行資其筆削。六位佇其高談。一覽太玄應問便釋。再尋象戲立試即成。實晉代茂先漢朝曼茜。方今蔑如也。既而翱翔群略。綽有餘功。而能敬慕大乘。夙敦誠信。比因友生戲爾忽復屬想。因明不以師資。率己穿鑿。比決諸疏指斥求非。諠議于朝形於造次。考其志也。固已難加核其知也。誠為可惑。此論以一卷成部。五紙成卷。研機三疏。向已一週。舉非四十自無一是。自既無是而能言是。疏本無非而能言非。言非不非。言是不是。言是不是。是是而恒非。言非不非。非非而恒是。非非恒是。不為非所非。是是

恒非。不為是所是。以茲貶失致惑病諸。且據生因了因。執一體而亡二義。能了所了封一名而惑二體。又以宗依宗。體留依去體以為宗。喻體喻依去體留依而為喻。緣斯兩系妄起多疑。迷一極成謬生七難。但以鉆窮二論師已一心。滯文句于上下。誤字音之平去。復以數論為聲論。舉產生為滅成。豈唯差離合之宗因。蓋亦違倒順之前後。又采鄙俚訛韻以擬梵本。囀音雖廣。援七種而只當一囀。然非彼七所目。乃是第八呼聲。舛雜乖訛何從而至。又案勝論。立常極微數。乃無窮體唯極小。復漸和合生諸子。微數則倍減于常。微體又倍增于父母。迄乎終已體遍大千。究其所窮數唯成一。呂公所引易繫辭云。太極生二儀。二儀生四象。四象生八卦。八卦生萬物云。此與彼言異義同。今案太極無形肇生有象。元資一氣終成萬物。豈得以多生一而例一生多。引類欲顯博聞義乖。復何所託。設引大例生義似同。若釋同於邪見。深累如何自免。豈得茍要時譽。混正同邪。非身之仇奚至於此。凡所紕紊胡可勝言。特由率己致斯狼狽。根既不正枝葉自傾。逐誤生疑隨疑設難。曲形直影其可得乎。試舉二三冀詳大意。深疵繁緒委答如別。尋夫呂公達鑒。豈孟浪而至此哉。示顯真俗雲泥難易楚越。因彰佛教弘遠正法凝深。譬洪爐非掬雪所投。渤

澥豈膠舟能越也。太史令李君者。靈府沈秘襟期遠邈。專精九數綜涉六爻。博考圖典瞻觀雲物。鄙衛宏之失度。陋禆灶之未工。神無滯用望實斯在。既屬呂公餘論復致間言。以實際為大覺。玄軀無為是調御法體。此乃信薰脩容。有分證稟。自然終不可成。良恐言似而意違。詞近而旨遠。然天師妙道幸以再斯。且寇氏天師。崔君特廌共貽伊咎。夫復何言。雖謂不混于淄澠。蓋已自濫金鍮耳惟公逸宇寥廓學殫墳素。庇身以仁義。應物以樞機。肅肅焉汪汪焉。擢勁節以干云。談清瀾而鎮地。騰芳文苑。職處儒林。捃摭九疇之宗。研詳二載之說。至於經禮三百曲禮三千。莫不義符指掌。事如俯拾樽俎咸推。其準的法度必待其雌黃。遂令相鼠之詩絕聞於野。魚麗之詠盈耳于朝。惟名與實盡善盡美矣。而誠敬之重稟自夙成。弘護之心實惟素蓄。屬斯諠議同恥疚懷。故能投刺含膠允光大義。非夫才兼內外照實鄰幾豈能激揚清濁濟俗匡真耳。昔什公門下服道者三千。今此會中同聽者如市。貧道猥以庸陋。叨廁末筵。雖慶朝聞然慚夕惕。詳以造疏三德。並是貫達五乘。墻仞罕窺辭峰難仰。既屬商羊鼓舞。而霈澤必沾。詞雷迅發恐無暇掩耳。僉議。古人曰。一枝可以戢羽。何煩乎鄧林。黃洿足以沉鱗。豈俟于滄海。故不以愚懦垂逼課虛。辭

弗獲免。粗陳梗概。雖文不足取。而義或可觀。顧己庸疏彌增悚恧。指述還答余無所申。釋明浚白。

廣弘明集卷第二十二

◎重請三藏聖教序啟

釋玄奘

伏奉墨敕猥垂獎喻。祇奉綸言精守震越。玄奘業行空疏謬參法侶。幸屬九瀛有截四海無虞。憑皇靈以遠征。恃國威而訪道。窮遐冒險。雖勵愚誠。纂異懷荒。寔資朝化。所獲經論奉敕翻譯。見成卷軸未有詮序。伏惟。陛下睿思云敷。天華景爛。理包系象。調逸咸英。跨千古以飛聲。掩百王而騰實。竊以神力無方。非神思不足詮其理。聖教玄遠。非聖藻何以序其源。故乃冒犯威嚴敢希題目。宸眷沖邈不垂矜許。撫躬累息相顧失圖。玄奘聞。日月麗天。既分暉于戶牖。江河紀地。亦流潤于巖崖。雲和廣樂。不秘響于聾昧。金璧奇珍。豈韜彩于愚瞽。敢緣斯理重以干祈。伏乞。雷雨曲垂。天文俯照。配兩儀而同久。與二曜而俱懸。然則鷲嶺微言。假神筆而弘遠。雞園奧義。托英詞而宣暢。豈止區區梵眾獨荷恩榮。亦使蠢蠢迷生方超塵累而已。謹奉表奏以聞。謹言。敕遂許焉。謂駙馬高履行曰。汝前請朕為汝父作碑。今氣力不如昔。愿作功德為法師作序。不能作碑汝知之。貞觀二十二年幸玉華宮。追奘至。問翻何經論。答正翻瑜伽。上問何聖所作

【現代漢語翻譯】 現代漢語譯本 未能倖免。我粗略地陳述事情的梗概。雖然文章可能不值得稱道，但其中的道理或許還有可取之處。考慮到自己才識平庸、疏漏，更加感到惶恐不安。除了按照旨意陳述和回答問題之外，我沒有什麼可以補充的了，只求能夠解釋清楚，洗刷冤屈。

《廣弘明集》卷第二十二

◎重請三藏聖教序啟

釋玄奘

我恭敬地拜讀了皇上的詔書，其中充滿了讚揚和勉勵。我小心翼翼地遵守著皇上的旨意，內心感到無比的激動和敬畏。玄奘我學業和品行都很空虛淺薄，錯誤地混跡于僧侶之中。幸運的是，現在九州安定，四海太平。我憑藉著皇上的神靈庇佑而遠行，依靠著國家的威望而尋求佛法。雖然我竭盡愚誠，不遠萬里，冒著危險，但能夠收集到各地的經典，實在是因為朝廷的教化。我所獲得的經書和論著，都奉旨翻譯。已經完成的卷軸還沒有序言。我希望陛下您睿智的思想像雲彩一樣舒展，文采像天上的花朵一樣絢爛。您的治理涵蓋了天地萬物，您的音樂和諧動聽。您的聲名超越了千古，您的功績超過了歷代帝王。我認為，神力是無窮無盡的，但如果沒有深刻的思想，就不足以詮釋其中的道理；聖教是玄妙深遠的，如果沒有聖明的文采，又怎麼能夠闡述它的根源呢？因此，我冒犯您的威嚴，大膽地希望能夠為經書作序。但皇上您心懷沖虛，沒有答應我的請求。我撫摸著自己的身體，感到疲憊不堪，茫然不知所措。玄奘我聽說，日月懸掛在天空，也把光輝分給門窗；江河流淌在大地上，也把滋潤帶給山崖。美好的音樂，不會對聾子保密；珍貴的寶物，也不會對愚蠢的人隱藏光彩。我因此再次懇求。希望皇上您像雷雨一樣施恩，像太陽一樣照耀。使經書像天地一樣長久，像日月一樣懸掛。這樣，靈鷲山的微妙教義，就能借助您的神筆而弘揚光大；雞園的精深奧義，就能依靠您的英明文采而宣揚傳播。這樣，不僅僅是我們這些微不足道的僧侶能夠得到恩惠和榮耀，也能使那些愚昧無知的眾生，超越塵世的煩惱。我謹呈上奏表，以稟告此事。我謹稟告。 皇上於是答應了我的請求。皇上對駙馬高履行說：『你之前請求我為你父親寫碑文，現在我的氣力不如從前了，我願意做功德，為法師作序，不能作碑文，你知道的。』貞觀二十二年，皇上駕臨玉華宮，召見玄奘，問他翻譯了什麼經論。玄奘回答說正在翻譯《瑜伽師地論》。皇上問這是哪位聖人所作？

【English Translation】 English version Escape was not to be had. I have roughly presented the gist of the matter. Though the writing may not be worthy, the meaning may be worth considering. Considering my own mediocrity and negligence, I am all the more fearful and ashamed. Besides stating and answering questions according to the imperial decree, I have nothing more to add, only hoping to explain clearly and clear my name.

Guang Hong Ming Ji, Volume 22

◎ Memorial Requesting Again for a Preface to the Sacred Teachings of the Tripiṭaka

Śramaṇa Xuanzang (Monk Xuanzang)

I respectfully received the imperial edict, which was filled with praise and encouragement. I carefully obeyed the imperial decree, and my heart was filled with excitement and awe. Xuanzang (Monk Xuanzang), my learning and conduct are empty and shallow, and I have mistakenly joined the ranks of the Sangha. Fortunately, the nine regions are now stable, and the four seas are at peace. I relied on the divine protection of the Emperor to travel far, and relied on the prestige of the country to seek the Dharma. Although I exhausted my foolish sincerity, traveled thousands of miles, and braved dangers, I was able to collect the scriptures from various places, which was truly due to the edification of the court. The scriptures and treatises that I have obtained have all been translated by imperial decree. The completed volumes do not yet have a preface. I hope that Your Majesty's wise thoughts will spread like clouds, and your literary talent will be as brilliant as the flowers in the sky. Your governance encompasses all things in heaven and earth, and your music is harmonious and moving. Your reputation surpasses the ages, and your achievements exceed those of past emperors. I believe that divine power is infinite, but without profound thought, it is not enough to interpret its principles; the sacred teachings are profound and far-reaching, but without enlightened literary talent, how can their origins be explained? Therefore, I dare to offend your majesty and boldly hope to write a preface for the scriptures. But Your Majesty, with your empty mind, did not grant my request. I stroked my body, feeling exhausted and at a loss. I, Xuanzang (Monk Xuanzang), have heard that the sun and moon hang in the sky, and also share their light with doors and windows; rivers flow on the earth, and also bring nourishment to cliffs. Beautiful music will not be kept secret from the deaf; precious treasures will not hide their brilliance from the foolish. Therefore, I implore again. I hope that Your Majesty will bestow your grace like thunder and rain, and shine like the sun. May the scriptures last as long as heaven and earth, and hang as high as the sun and moon. In this way, the subtle teachings of Vulture Peak (Gṛdhrakūṭa), can be promoted and expanded by your divine pen; the profound meanings of Chicken Garden (Kukkutarama), can be proclaimed and spread by your enlightened literary talent. In this way, not only will we, these insignificant monks, receive grace and glory, but also those ignorant beings can transcend the troubles of the world. I respectfully present this memorial to report this matter. I respectfully report. The Emperor then granted my request. The Emperor said to the駙馬 (Imperial Son-in-Law) Gao Lixing: 'You previously asked me to write an epitaph for your father, but now my strength is not as good as before. I am willing to do good deeds and write a preface for the Dharma Master, but I cannot write an epitaph, you know.' In the twenty-second year of Zhenguan, the Emperor visited the 玉華宮 (Yuhua Palace) and summoned Xuanzang (Monk Xuanzang), asking him what scriptures and treatises he had translated. Xuanzang (Monk Xuanzang) replied that he was translating the 《瑜伽師地論》 (Yogācārabhūmi-śāstra). The Emperor asked which sage wrote this?

---

。明何等義。具答已。令取論自披閱。遂下敕新翻經論寫九本。頒與雍洛相兗荊楊等九大州。奘又請經題。上乃出之名大唐三藏聖教序。于明月殿命弘文館學士上官儀對群僚讀之。

◎謝皇太子聖教序述啟

釋玄奘

玄奘聞。七曜摛光。憑高天而散景。九河灑潤。因厚地以通流。是知相資之美處物既然。演法依人理在無惑。伏惟。皇太子殿下。發揮睿藻。再述天文。讚美大乘莊嚴實相。珠回玉轉霞爛錦舒。將日月而聯華。與咸英而合韻。玄奘輕生多幸。沐浴殊私。不任銘佩。奉啟陳謝。謹啟。 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二十三

大唐西明寺沙門釋道宣撰

僧行篇第五

序曰。夫論僧者六和為體。謂戒見利及三業也。是以道洽幽明。德通賢聖。開物成務則福被人天。導解律儀則化垂空有並由式敬六和揚明三寶。內蕩四魔之弊。外傾八慢之幢。遂使三千圍內咸稟僧規。六萬遐年俱遵聲教。非僧弘御孰振斯哉。然則道涉窊隆。岠百六之陽九。塵隨信毀。懷利用之安危。通人不滯其開抑。鄙夫有阻於時頌。故使眾雜邪正。布逼引之康莊。心包明昧。顯登機之衢術。是知滿愿之侶。乘小道而攝生。天熱之倫。寄邪徒而化物。擊揚核于適道

【現代漢語翻譯】 現代漢語譯本： 於是（皇帝）詳細地回答了關於『明』（指佛法的光明）的意義。回答完畢后，（皇帝）命人取來經論讓（玄奘）自己披閱。隨後下令重新翻譯的經論抄寫九本，分發給雍州、洛州、相州、兗州、荊州、楊州等九個大州。玄奘又請求題寫經名，皇帝於是寫下，命名為《大唐三藏聖教序》。在明月殿命令弘文館學士上官儀當著眾官員宣讀。 ◎謝皇太子聖教序述啟 釋玄奘 玄奘聽說，七曜（指日、月、金、木、水、火、土七星）散發光芒，憑藉高遠的天空而散佈光輝；九河（指古代中國的九條主要河流）灑下滋潤，依靠厚實的土地而流通。由此可知相互資助的美好在於萬物本性如此，闡揚佛法依靠人是理所當然的，沒有什麼可疑惑的。我恭敬地想到，皇太子殿下，發揮卓越的文采，再次闡述天文，讚美大乘佛法的莊嚴實相。文辭如珠回玉轉，光彩如彩霞舒展，將日月的光輝連線起來，與咸英（古代樂曲名）的韻律相合。玄奘不顧惜生命，非常幸運，沐浴著特殊的恩澤，實在無法表達心中的感激之情。奉上此啟以表達感謝。謹啟。 大正藏第 52 冊 No. 2103 廣弘明集 廣弘明集卷第二十三 大唐西明寺沙門釋道宣撰 僧行篇第五 序言：要論述僧人，以六和（指戒和同修、見和同解、利和同均、身和同住、口和無諍、意和同悅）為根本。也就是戒律、見解、利益以及身、口、意三業的和合。因此，（僧人的）道行與幽冥相合，德行與賢聖相通。開創事物成就事業，就能給人和天帶來福報；引導人們理解戒律，就能使教化普及到空和有。這些都是因為恭敬六和，弘揚三寶（指佛、法、僧），對內消除四魔（指煩惱魔、五陰魔、死魔、天魔）的弊端，對外傾覆八慢（指八種傲慢）的高幢。於是使得三千大千世界之內都遵循僧人的規範，六萬年之久都遵從佛法的教誨。如果不是僧人弘揚佛法，誰能振興佛法呢？然而，（佛）道經歷坎坷，面臨百六之陽九（指大災難），世俗的譭謗隨著信仰而起伏，人們心中懷著利用佛法的安逸和對佛法衰敗的擔憂。通達的人不會因為（佛法的）開張或抑制而滯留，鄙陋的人會因為時勢而阻礙對佛法的讚頌。所以使得僧眾之中混雜著邪正，佈道之路有時寬闊有時逼仄。人心包含著光明和昧暗，（僧人）顯露出適應時機的權宜之術。由此可知，只求滿足自己願望的人，乘坐小乘佛法來攝取眾生；天熱（指愚昧）之輩，寄身於邪惡的徒眾之中來教化事物。這就像敲擊核桃來尋找合適的道路。

【English Translation】 English version: Thereupon, (the Emperor) answered in detail regarding the meaning of 'Ming' (referring to the light of the Dharma). After answering, (the Emperor) ordered people to bring the scriptures and treatises for (Xuanzang) to read himself. Subsequently, he issued an edict to have nine copies made of the newly translated scriptures and treatises, and distributed them to the nine major provinces of Yongzhou, Luozhou, Xiangzhou, Yanzhou, Jingzhou, and Yangzhou. Xuanzang then requested a title for the scriptures, and the Emperor then wrote it, naming it 'Preface to the Sacred Teachings of the Tripitaka of the Great Tang Dynasty'. In the Mingyue Hall, he ordered Shangguan Yi, a scholar of the Hongwen Pavilion, to read it aloud to the assembled officials. ◎ A Memorial of Thanks from the Crown Prince Regarding the Preface to the Sacred Teachings By Shramana Xuanzang Xuanzang has heard that the seven luminaries (referring to the sun, moon, and the five planets) emit light, relying on the high heavens to scatter their brilliance; the nine rivers (referring to the nine major rivers of ancient China) pour down moisture, relying on the thick earth to flow. From this, it is known that the beauty of mutual assistance lies in the nature of all things, and that expounding the Dharma relies on people is a matter of course, without any doubt. I respectfully think of His Royal Highness the Crown Prince, who has displayed outstanding literary talent, re-elucidating astronomy, and praising the solemn reality of Mahayana Buddhism. The words are like pearls turning and jade rolling, the splendor is like colorful clouds unfolding, connecting the light of the sun and moon, and harmonizing with the rhythm of Xianying (an ancient musical piece). Xuanzang disregards his life, is very fortunate, and bathed in special grace, truly unable to express the gratitude in his heart. I present this memorial to express my thanks. Respectfully submitted. Taisho Tripitaka Volume 52 No. 2103 Guang Hongming Ji Guang Hongming Ji Volume 23 Compiled by Shramana Shi Daoxuan of Ximing Temple of the Great Tang Dynasty Chapter 5: On the Conduct of Monks Preface: To discuss monks, the six harmonies (referring to harmony in precepts, harmony in views, harmony in benefits, harmony in body, harmony in speech, and harmony in mind) are the foundation. That is, the harmony of precepts, views, benefits, and the three karmas of body, speech, and mind. Therefore, (a monk's) practice aligns with the unseen, and his virtue connects with the wise and holy. Initiating things and accomplishing affairs can bring blessings to humans and gods; guiding people to understand the precepts can spread teachings to emptiness and existence. These are all because of respecting the six harmonies and promoting the Three Jewels (referring to the Buddha, the Dharma, and the Sangha), internally eliminating the evils of the four maras (referring to the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavenly beings), and externally overturning the tall banners of the eight prides (referring to the eight types of arrogance). Thus, within the three thousand great thousand worlds, all follow the norms of monks, and for sixty thousand years, all follow the teachings of the Buddha. If it were not for monks promoting the Dharma, who could revitalize it? However, the (Buddhist) path experiences ups and downs, facing the great calamities of the 'hundred and six yang nines' (referring to major disasters), worldly slander fluctuates with faith, and people harbor the ease of utilizing the Dharma and the worry of the Dharma's decline. Those who are enlightened will not be hindered by the opening or suppression (of the Dharma), and those who are ignorant will hinder the praise of the Dharma due to the times. Therefore, the Sangha is mixed with the righteous and the heretical, and the path of preaching is sometimes wide and sometimes narrow. The human heart contains light and darkness, and (monks) reveal expedient means to adapt to the times. From this, it can be known that those who only seek to fulfill their own wishes take the Small Vehicle of Buddhism to gather sentient beings; the ignorant (those who are unenlightened) dwell among evil followers to teach things. This is like striking a walnut to find a suitable path.

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。弘喻在於權謀。未俟威容惟存離著。若斯言之備則通於理行者也。或不達者妄起異端。若見左行謬僻濫惘彌甚。莫思己之煩惑。專憚彼之乖儀。于即雷同荷冒坑殘夷滅。下凡之例。抱怨酷而消亡。上聖之徒。悼兇悖之安忍。自古君人之帝。殷鑑興亡之經。開吞舟之宏網。布容養之寬政。闡仁風于㝢內。坐致太平。弘出處之成規。饗茲大赍。余則察察糾舉背烹鮮之格言。收羅咎失。挹凝脂之密令。及后禍作殃扇。堤防莫開掩泣向隅。斯須糜潰為天下之所笑也。故集諸政績布露賢明。或抗詔而立讜言。或興論以詳正議。或褒仰而崇高尚。或銜哀而暢誄詞。茲道可尋備於後列。梁弘明集僧行總目晉庾冰為帝出詔令僧致敬晉尚書令何充建議不合奏(二首)晉桓玄書論道人敬王者(並答)桓玄又書論敬議(並王令答八首)釋慧遠與桓玄書論不敬(並答)桓楚偽詔沙門不須敬(並答五首)釋慧遠沙門不敬王者論釋慧遠與桓玄書明沙汰事(並答)支道林與桓玄書論僧籍鄭道子書論踞食范伯倫書論踞食范伯倫表論踞食(並詔答)釋慧義答范伯倫書(並答)范伯倫與生觀二法師書後秦主令恒標二法師罷道詔(並答)羅什與後秦主書論恒標罷道事釋慧遠答桓玄令返俗書(並答)釋僧巖答劉公不還俗書釋道盛啟齊武論沙汰事唐廣弘明集僧行

【現代漢語翻譯】 現代漢語譯本： 弘揚教義在於運用權宜之計。如果還沒能以威嚴的儀容使人信服，那就只能依靠曉之以理，動之以情。如果能充分理解這些道理，就能通達佛理並將其付諸實踐。那些不能理解的人，就會胡亂創立各種異端邪說。就像看到向左走的人，就覺得他們是謬誤和偏頗的，從而更加迷惑和茫然。不去反思自己的煩惱和疑惑，卻專門指責別人的行為不合規矩。於是就盲目地隨大流，冒著被坑害和消滅的危險，就像那些下凡的例子一樣，抱怨命運的殘酷而最終消亡。而那些有智慧的聖賢之徒，則哀悼那些兇惡悖逆之人的麻木不仁。自古以來，作為統治人民的君主，應該以殷朝滅亡的教訓爲鑑，張開像能吞舟的大網一樣的胸懷，推行寬容和養民的政策，在天下宣揚仁義之風，這樣才能坐享太平。弘揚進退有度的處世原則，才能享受上天賜予的巨大福報。否則，如果總是斤斤計較，糾察別人的過失，就像揹著鍋煮鮮魚一樣（比喻得不償失），蒐羅別人的罪過和缺失，聽信那些像凝固的油脂一樣封閉的命令，等到災禍發生，蔓延開來，想要堤防也來不及了，只能掩面哭泣，最終迅速崩潰，被天下人所恥笑。所以，應該收集各種政績，彰顯賢明。或者有人敢於冒著觸怒皇帝的危險，提出正直的建議；或者有人發起討論，詳細地闡述正確的意見；或者有人褒獎和讚揚那些品德高尚的人；或者有人懷著悲痛的心情，寫下充滿感情的悼詞。這些道理都可以遵循，詳細的內容在後面列出。《梁弘明集》僧行總目錄，晉朝庾冰為皇帝頒佈詔令，要求僧人致敬，晉朝尚書令何充建議不合適，上奏（兩篇）。晉朝桓玄書信討論道人敬拜王者的事情（以及答覆）。桓玄又寫信討論敬拜的議題（以及王令的八篇答覆）。釋慧遠與桓玄書信討論不敬拜的事情（以及答覆）。桓楚偽造詔書，說沙門不需要敬拜（以及五篇答覆）。釋慧遠《沙門不敬王者論》，釋慧遠與桓玄書信說明沙汰僧侶的事情（以及答覆）。支道林與桓玄書信討論僧籍的事情，鄭道子書信討論踞食的事情，范伯倫書信討論踞食的事情，范伯倫上表討論踞食的事情（以及詔書的答覆）。釋慧義答覆范伯倫的書信（以及答覆）。范伯倫與生觀二位法師的書信，後秦主命令恒標二位法師停止修道詔書（以及答覆）。鳩摩羅什與後秦主書信討論恒標停止修道的事情，釋慧遠答覆桓玄命令僧侶還俗的書信（以及答覆）。釋僧巖答覆劉公不還俗的書信，釋道盛啟奏齊武帝討論沙汰僧侶的事情，《唐廣弘明集》僧行。

【English Translation】 English version: The propagation of Dharma lies in skillful means. If one cannot convince others with dignified demeanor, one can only rely on reasoning and appealing to emotions. If one can fully understand these principles, one can comprehend the Buddhist teachings and put them into practice. Those who cannot understand will recklessly create various heresies. It's like seeing those who go to the left and thinking they are wrong and biased, thus becoming more confused and bewildered. Instead of reflecting on one's own troubles and doubts, one specializes in criticizing others' behaviors as non-compliant. Thus, one blindly follows the crowd, risking being harmed and eliminated, just like those examples of descending to the mortal realm, complaining about the cruelty of fate and ultimately perishing. And those wise and virtuous disciples mourn the insensitivity of those who are fierce and rebellious. Since ancient times, as a monarch who rules the people, one should take the lessons of the downfall of the Yin Dynasty as a warning, open a mind as broad as a net that can swallow boats, and implement policies of tolerance and nurturing the people, spreading the wind of benevolence throughout the world, so that one can enjoy peace. Promote the principles of advancing and retreating with moderation, so that one can enjoy the great blessings bestowed by heaven. Otherwise, if one is always nitpicking, correcting others' faults, like cooking fresh fish with the pot on one's back (a metaphor for losing more than one gains), collecting others' sins and shortcomings, listening to those closed orders like solidified grease, when disaster strikes and spreads, it will be too late to prevent it, one can only cover one's face and weep, and ultimately collapse quickly, to be laughed at by the world. Therefore, one should collect various political achievements and demonstrate virtue and wisdom. Or someone dares to risk offending the emperor and put forward honest suggestions; or someone initiates discussions and elaborates on correct opinions in detail; or someone praises and admires those with noble character; or someone writes emotional elegies with grief. These principles can be followed, and detailed content is listed later. The general catalog of monastic practices in the Liang Hongming Ji, Yu Bing of the Jin Dynasty issued an edict for monks to pay respect to the emperor, He Chong, the Shangshu Ling of the Jin Dynasty, suggested it was inappropriate and submitted a memorial (two pieces). Huan Xuan of the Jin Dynasty wrote letters discussing the matter of Taoists respecting the king (and replies). Huan Xuan also wrote letters discussing the issue of respect (and eight replies from Wang Ling). Shi Huiyuan wrote letters to Huan Xuan discussing the matter of not paying respect (and replies). Huan Chu forged an edict saying that Shramanas (Buddhist monks) do not need to pay respect (and five replies). Shi Huiyuan's Shramanas Do Not Bow to Kings, Shi Huiyuan wrote letters to Huan Xuan explaining the matter of eliminating monks (and replies). Zhi Daolin wrote letters to Huan Xuan discussing the matter of monastic registration, Zheng Daozi wrote letters discussing the matter of squatting while eating, Fan Bolun wrote letters discussing the matter of squatting while eating, Fan Bolun submitted a memorial discussing the matter of squatting while eating (and the edict's reply). Shi Huiyi replied to Fan Bolun's letter (and reply). Fan Bolun's letters to the two Dharma masters Shengguan, the ruler of the Later Qin Dynasty ordered the two Dharma masters Hengbiao to cease practicing the Dharma (and replies). Kumarajiva wrote letters to the ruler of the Later Qin Dynasty discussing the matter of Hengbiao ceasing to practice the Dharma, Shi Huiyuan replied to Huan Xuan's letter ordering monks to return to secular life (and replies). Shi Sengyan replied to Liu Gong's letter not returning to secular life, Shi Daosheng petitioned Emperor Qi Wu discussing the matter of eliminating monks, Tang Guang Hongming Ji monastic practices.

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篇總目東晉丘道護支曇諦誄(並序)後秦釋僧肇羅什誄(並序)宋釋慧琳釋法綱誄(並序)宋釋慧琳竺道生誄宋謝靈運釋曇隆誄宋謝靈運釋慧遠誄宋張暢若邪山敬法師誄南齊釋慧林釋玄運誄南齊律師釋智稱誄南齊虞羲景法師行狀梁沈約凈秀尼行狀宋孝武沙汰僧尼詔元魏孝文褒崇諸僧詔(七首)南齊沈休文述中食論沈休文述僧會食論北齊文宣沙汰僧議詔(並答)梁簡文吊道澄法師亡書梁晉安王與所部僧正教梁王筠與東陽盛法師書梁釋智林與汝南周顒書梁劉孝標與舉法師書梁王曼穎與皎法師書(並答)梁劉之𨗄吊震法師亡書梁劉之𨗄吊震兄李敬朏書梁劉之𨗄吊京正亡書(金華山棲志)　(梁劉孝標東陽金華山棲志陳釋真觀與徐僕射書)陳徐陵諫仁山深法師罷道書周釋曇積上武帝止沙汰表戴逵貽書仙城命禪師幽林沙門釋惠命酬書北齊戴先生隋內史薛道衡吊延法師亡書隋釋彥琮福田論唐高祖問僧出家損益詔(並答)唐高祖出沙汰佛道詔唐太宗令道士在僧前詔(並表)今上令議沙門敬三大詔(並百官駁議表啟狀等及詔所親表啟論等)

廣弘明集僧行篇第五之初(卷二十三)

諸僧誄行狀支曇諦竺羅什釋法綱竺道生釋曇隆釋慧遠釋玄敬釋玄運釋智稱釋玄景釋凈秀

道士支曇諦誄

東晉丘道護

晉義

【現代漢語翻譯】 現代漢語譯本： 篇總目：東晉丘道護《支曇諦誄》（並序），後秦釋僧肇《鳩摩羅什誄》（並序），宋釋慧琳《釋法綱誄》（並序），宋釋慧琳《竺道生誄》，宋謝靈運《釋曇隆誄》，宋謝靈運《釋慧遠誄》，宋張暢《若邪山敬法師誄》，南齊釋慧林《釋玄運誄》，南齊律師釋智稱《誄》，南齊虞羲《景法師行狀》，梁沈約《凈秀尼行狀》，宋孝武帝《沙汰僧尼詔》，元魏孝文帝《褒崇諸僧詔》（七首），南齊沈休文《述中食論》，沈休文《述僧會食論》，北齊文宣帝《沙汰僧議詔》（並答），梁簡文帝《吊道澄法師亡書》，梁晉安王《與所部僧正教》，梁王筠《與東陽盛法師書》，梁釋智林《與汝南周顒書》，梁劉孝標《與舉法師書》，梁王曼穎《與皎法師書》（並答），梁劉之遴《吊震法師亡書》，梁劉之遴《吊震兄李敬朏書》，梁劉之遴《吊京正亡書》（金華山棲志），（梁劉孝標《東陽金華山棲志》，陳釋真觀《與徐僕射書》），陳徐陵《諫仁山深法師罷道書》，周釋曇積《上武帝止沙汰表》，戴逵《貽書仙城命禪師》，幽林沙門釋惠命《酬書》，北齊戴先生，隋內史薛道衡《吊延法師亡書》，隋釋彥琮《福田論》，唐高祖《問僧出家損益詔》（並答），唐高祖《出沙汰佛道詔》，唐太宗《令道士在僧前詔》（並表），今上《令議沙門敬三大詔》（並百官駁議表啟狀等及詔所親表啟論等）。

《廣弘明集》僧行篇第五之初（卷二十三）

諸僧誄、行狀：支曇諦（Zhi Tandi），鳩摩羅什（Kumarajiva），釋法綱（Shi Fagang），竺道生（Zhu Daosheng），釋曇隆（Shi Tanlong），釋慧遠（Shi Huiyuan），釋玄敬（Shi Xuanjing），釋玄運（Shi Xuanyun），釋智稱（Shi Zhicheng），釋玄景（Shi Xuanjing），釋凈秀（Shi Jingxiu）。

道士支曇諦（Zhi Tandi）誄

東晉丘道護

晉義

【English Translation】 English version: Table of Contents: Eulogy for Zhi Tandi (支曇諦) (with preface) by Qiu Daohu (丘道護) of the Eastern Jin Dynasty; Eulogy for Kumarajiva (鳩摩羅什) (with preface) by Shi Sengzhao (釋僧肇) of the Later Qin Dynasty; Eulogy for Shi Fagang (釋法綱) (with preface) by Shi Huilin (釋慧琳) of the Song Dynasty; Eulogy for Zhu Daosheng (竺道生) by Shi Huilin (釋慧琳) of the Song Dynasty; Eulogy for Shi Tanlong (釋曇隆) by Xie Lingyun (謝靈運) of the Song Dynasty; Eulogy for Shi Huiyuan (釋慧遠) by Xie Lingyun (謝靈運) of the Song Dynasty; Eulogy for Dharma Master Jing (敬法師) of Mount Ruoye (若邪山) by Zhang Chang (張暢) of the Song Dynasty; Eulogy for Shi Xuanyun (釋玄運) by Shi Huilin (釋慧林) of the Southern Qi Dynasty; Eulogy by Vinaya Master Shi Zhicheng (釋智稱) of the Southern Qi Dynasty; Biography of Dharma Master Jing (景法師) by Yu Xi (虞羲) of the Southern Qi Dynasty; Biography of Nun Jingxiu (凈秀尼) by Shen Yue (沈約) of the Liang Dynasty; Edict on Purging Monks and Nuns by Emperor Xiaowu (孝武帝) of the Song Dynasty; Edicts Praising Monks (seven in total) by Emperor Xiaowen (孝文帝) of the Northern Wei Dynasty; 'Discourse on Eating at Noon' by Shen Xiuwen (沈休文) of the Southern Qi Dynasty; 'Discourse on Monastic Meal Gatherings' by Shen Xiuwen (沈休文); Edict on Discussing the Purging of Monks (with replies) by Emperor Wenxuan (文宣帝) of the Northern Qi Dynasty; Letter Mourning the Death of Dharma Master Daocheng (道澄法師) by Emperor Jianwen (簡文帝) of the Liang Dynasty; Instruction to the Sangha Leader under His Jurisdiction by Prince Jin'an (晉安王) of the Liang Dynasty; Letter to Dharma Master Sheng (盛法師) of Dongyang (東陽) by Wang Yun (王筠) of the Liang Dynasty; Letter to Zhou Yong (周顒) of Runan (汝南) by Shi Zhilin (釋智林) of the Liang Dynasty; Letter to Dharma Master Ju (舉法師) by Liu Xiaobiao (劉孝標) of the Liang Dynasty; Letter to Dharma Master Jiao (皎法師) (with reply) by Wang Manying (王曼穎) of the Liang Dynasty; Letter Mourning the Death of Dharma Master Zhen (震法師) by Liu Zhilin (劉之遴) of the Liang Dynasty; Letter Mourning the Death of Li Jingfei (李敬朏), Brother of Zhen, by Liu Zhilin (劉之遴) of the Liang Dynasty; Letter Mourning the Death of Jingzheng (京正) by Liu Zhilin (劉之遴) (Record of Dwelling on Mount Jinhua (金華山棲志)); (Record of Dwelling on Mount Jinhua in Dongyang (東陽金華山棲志) by Liu Xiaobiao (劉孝標) of the Liang Dynasty, Letter from Shi Zhenguan (釋真觀) of the Chen Dynasty to Vice Minister Xu (徐僕射)); Memorial by Shi Tanji (釋曇積) of the Zhou Dynasty to Emperor Wu (武帝) to Stop the Purge; Letter from Dai Kui (戴逵) to Chan Master Ming (命禪師) of Xiancheng (仙城); Reply Letter from Shramana Shi Huiming (釋惠命) of Youlin (幽林); Mr. Dai (戴先生) of the Northern Qi Dynasty, Letter Mourning the Death of Dharma Master Yan (延法師) by Xue Daoheng (薛道衡) of the Sui Dynasty; 'Treatise on the Field of Merit' by Shi Yanzong (釋彥琮) of the Sui Dynasty; Edict of Emperor Gaozu (高祖) of the Tang Dynasty Questioning the Benefits and Drawbacks of Monastic Life (with replies); Edict of Emperor Gaozu (高祖) of the Tang Dynasty on Purging Buddhism and Daoism; Edict of Emperor Taizong (太宗) of the Tang Dynasty Ordering Daoists to Precede Monks (with memorial); Current Emperor's Edict Ordering Discussion on the Three Great Reverences for the Shramanas (with memorials and reports of officials' rebuttals, and reports and treatises to relatives of the edict, etc.).

Expanded Collection of Light, Chapter 5 of Monastic Conduct, Beginning (Volume 23)

Eulogies and Biographies of Monks: Zhi Tandi (支曇諦), Kumarajiva (鳩摩羅什), Shi Fagang (釋法綱), Zhu Daosheng (竺道生), Shi Tanlong (釋曇隆), Shi Huiyuan (釋慧遠), Shi Xuanjing (釋玄敬), Shi Xuanyun (釋玄運), Shi Zhicheng (釋智稱), Shi Xuanjing (釋玄景), Shi Jingxiu (釋凈秀).

Eulogy for Daoist Zhi Tandi (支曇諦)

Qiu Daohu (丘道護) of the Eastern Jin Dynasty

Jin Yi

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熙七年五月某日。道士支曇諦卒。春秋六十有五。嗚呼哀哉。法師肇胤西域。本生康居。因族以國氏。既伏膺師訓。乃從法姓支。徙于吳興郡烏程縣都鄉千秋里。資金商之貞氣。藉陽育之韶律。胄遐方而誕秀。協川岳而稟神。識情湛粹風宇明肅。道致表于天期。德范彰于素器。貞悟獨拔。群異不足以動其心。至誠深固。眾論莫能幹其執。是以超塵絕詣。慧旨發於弱齡。研微耽玄。明道昭于歲暮。故能振靈風于神境。演妙化于季葉。嗣清前哲。穆道俗而歸懷焉。游涉眾方敷揚大業。妙尋幽賾清言析微。加以善屬文辭。識賞參流。固已諧契風勝領冠一時矣。公之中年爰乃慨以城傍難置幽居為節。且山水之性素好自然。靜外之默體自天心。於是謝緣人封遁跡巖壑。乃考室于吳興郡故障之崑山。味道崇化二十餘載。其棲業所弘。可以洗心滌𠫤。筌象之美。足以窮興永年。於是晞宗歸仁者自群方而集。欽風懷趣者不遠而叩津焉。於時時望英豪多延請齋講。公虛心應物。不嘗以動止介懷。推誠述義。未始以道俗殊致。其中抱壹之德。又遐邇所推。方將灑拂玄路絙維頹風。超外妙梯擬轍玄蹤。惜乎不永遘疾而終。識者深云亡之痛。悠情感惟良之悲。蓋無爵而貴。生榮死哀者此之謂矣。雖至理冥一存亡定於形初。玄識妙照骸器同於朽壤

【現代漢語翻譯】 現代漢語譯本： 熙七年五月的某一天，道士支曇諦去世了，享年六十五歲。真是令人悲痛啊！法師肇胤來自西域，原籍是康居（中亞古國名）。因為家族的緣故，以國名為姓氏。他既已虛心接受老師的教誨，便跟隨老師改姓為支。後來遷居到吳興郡（今浙江湖州）烏程縣（今浙江湖州吳興區）都鄉千秋里。他稟賦了金商（五行中的金和商，這裡指堅貞的品格）的純正之氣，憑藉著陽氣滋養的美好時節，在遙遠的地方孕育了俊秀，與山川岳瀆相協調而稟受了神靈之氣。他的見識情感深沉純粹，風度氣宇光明肅穆。他的道德成就表現在天賦的期限，他的德行典範彰顯于平素的器度。他貞正的領悟超拔獨立，各種奇異的事物不足以動搖他的心志；他的至誠之心深厚牢固，各種議論也不能干擾他的操守。因此，他超越塵世，達到極高的境界，聰慧的見解在年少時就已顯露；他研究精微，沉溺於玄妙，通達的道理在晚年更加彰明。所以他能夠振奮靈妙的風氣于神聖的境地，演化精妙的教義于末世。他繼承了前代賢哲的清高，使道俗兩界都歸心於他。他遊歷四方，宣揚偉大的事業，精妙地探尋深奧的道理，用清雅的言辭分析細微之處。加上他擅長寫作文章，見識鑑賞與名流相通。他確實已經和諧地契合了時代的風尚，領袖群倫，成為一時之冠。 中年以後，他慨嘆城市旁邊難以安置幽靜的居所，作為一種節操。而且他向來喜愛山水的自然之性，靜默于外而內心體悟天道。於是他謝絕了人世間的緣分，隱遁于山巖峽谷之中。他在吳興郡故障（地名）的崑山（山名）考察居室，體味道理，崇尚教化二十多年。他所居住和從事事業的地方，可以洗滌心靈，清除污垢。他所闡發的精妙理論，足以使人窮盡興致，永享天年。於是，仰慕他的宗風，歸向仁義的人從四面八方聚集而來；欽佩他的風範，懷念他的情趣的人不遠千里前來拜訪。當時，許多有聲望的英才都延請他主持齋戒講習。他虛心待人，應付事物，不曾因為行動舉止而介意。他推誠相待，闡述義理，不曾因為道士和俗人的身份不同而有所區別。他所秉持的專一的德行，又為遠近所推崇。他正要灑掃玄妙的道路，維繫衰頹的風氣，超越外在的妙梯，傚法玄遠的軌跡。可惜的是，他沒有長壽，因病而去世。有見識的人都深感失去他的痛苦，悠悠的情感都寄託著對他的悲哀。這大概就是沒有爵位卻很尊貴，生前榮耀死後哀悼的人吧！雖然至高的道理是冥合為一的，存亡早在形體之初就已註定，玄妙的見識照見骸骨器物與朽爛的泥土相同。

【English Translation】 English version: On a certain day in the fifth month of the seventh year of the Xi era, the Daoist Zhi Tan諦 (Zhi Tan諦, a Daoist priest's name) passed away at the age of sixty-five. Alas, how sorrowful! The Dharma master Zhao Yin (Zhao Yin, a Dharma master's name) came from the Western Regions, originally from Kangju (Kangju, an ancient Central Asian kingdom). Due to his clan, he took the name of the kingdom as his surname. Having humbly accepted the teachings of his master, he followed his master and adopted the surname Zhi. Later, he moved to Qianqiu Village in Duxiang Township, Wucheng County, Wuxing Prefecture (Wuxing Prefecture, present-day Huzhou, Zhejiang; Wucheng County, present-day Wuxing District, Huzhou, Zhejiang). He possessed the pure Qi (Qi, vital energy) of Jinshang (Jinshang, metal and Shang in the Five Elements, here referring to steadfast character), and relied on the auspicious rhythm of Yangyu (Yangyu, the nurturing of Yang energy). He was born with excellence in a distant land, and harmonized with the mountains and rivers to receive spiritual energy. His knowledge and emotions were profound and pure, and his demeanor was bright and solemn. His moral achievements were manifested within his allotted lifespan, and his virtuous example was evident in his inherent qualities. His upright understanding was uniquely outstanding, and no amount of strangeness could move his heart. His sincerity was deep and firm, and no amount of public opinion could interfere with his principles. Therefore, he transcended the world and reached the highest realm. His wise insights were revealed at a young age. He studied the subtle and indulged in the profound, and his understanding of the Dao (Dao, the Way) became clearer in his later years. Thus, he was able to invigorate the spiritual atmosphere in the divine realm and propagate the wonderful transformations in the degenerate age. He inherited the purity of the previous sages, and both Daoists and laypeople turned to him with reverence. He traveled to various places, spreading the great cause, subtly seeking out the hidden and profound, and analyzing the subtle with elegant words. In addition, he was skilled in writing and his knowledge and appreciation were shared by the literati. He had indeed harmoniously conformed to the trends of the times, led the masses, and become the leader of his era. In his middle age, he lamented that it was difficult to find a secluded residence near the city, and took this as a principle. Moreover, he had always loved the naturalness of mountains and rivers, and silently comprehended the Way of Heaven from within. Therefore, he declined worldly connections and retreated to the mountains and valleys. He examined residences in Kunshan (Kunshan, a mountain name) in Guzhang (Guzhang, a place name) of Wuxing Prefecture, savoring the principles and advocating for edification for more than twenty years. The place where he resided and engaged in his work could cleanse the mind and remove impurities. The beautiful theories he expounded were sufficient to allow people to exhaust their interests and enjoy eternal life. Therefore, those who admired his teachings and turned to benevolence gathered from all directions; those who admired his demeanor and cherished his interests came to visit from afar. At that time, many renowned talents invited him to preside over fasting and lectures. He treated people with humility and responded to matters without being concerned about his actions. He treated people with sincerity and expounded the principles without distinguishing between Daoists and laypeople. The virtue of singleness that he upheld was also admired by people near and far. He was about to sweep away the mysterious path, maintain the declining customs, transcend the wonderful ladder, and emulate the distant traces. Unfortunately, he did not live long and died of illness. Those with knowledge deeply felt the pain of his loss, and their lingering emotions were filled with sorrow for him. This is probably what it means to be noble without rank, and to be honored in life and mourned in death! Although the supreme principle is to merge into one, and existence and death are determined at the beginning of the form, the profound knowledge illuminates that bones and vessels are the same as rotten soil.

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。然而闕情期于欣戚之境。未泯乎離會之心者。亦何能不以失得為悲喜。臨長岐而凄懷哉。茍冥廢之難體。寄筌翰以懷風。援弱毫而舒情。播清暉乎無窮。乃作誄曰。

綿綿終古。曖曖玄路。妙緣莫叩。長寐靡寤。生滅紛紜。動息舛互。相驅百世。季葉彌蠹。永溺塵勞。孰知其故。至人乘運。靈覺中肇。未睹滄流井蛙無小。大明融朗。幽夜乃曉。滅有歸空。除闇即皦。道洽無方。仁被禽鳥。昧者靡遺。識者彌了。超哉法師。道性自然。壹心絕俗。祇誠重玄。研微神鋒。妙悟無間。塵之所著。在至斯捐。累之所引。秉之彌堅。擺落塵羈。振拖靈淵。遼遼清雅。肅肅貞韻。汪汪其沖。亹亹其進。和而有慨。異而不峻。停心獨得。標想千刃。虛以應物。無來不順。泛遊弘化。振響揚暉。開道玄肆。肇辟靈扉。位制冥極。剖析幽微。忘懷善挹。穆然靡違。會通群方。總之所歸。遐抗頹綱。闡固法闈。緒此妙慧。乃播神威。幽境湛默。入肆諠引。閑邃易一。華紛難泯。公乃慨然。中駕潛軫。卜居川巖。構室林巘。擯域外緣。潛精內敏。靡筌不服。無微不盡。蔚矣昆嶺。崗阜丘墟。連峰云秀。回壑迂余。庭蔭蕭條。階繞清渠。翳然其遠。蕭爾其虛。眇眇玄風。愔愔僧徒。味道閑室。寂焉神居。心隨道親。情與俗疏。道固無孤

{ "translations": [ "現代漢語譯本：", "然而，沉溺於悲喜交加的境地，未能消除離別相聚之心的人，又怎能不因得失而悲喜，面對長岐而感到淒涼呢？如果深奧的佛理難以領會，就寄託于筆墨來抒發情懷，拿起柔弱的毛筆來表達情感，將清明的光輝傳播到無窮無盡的地方。於是作誄文如下：", "", "綿延無盡的遠古，隱隱約約的玄妙之路。精妙的因緣難以尋求，長久的沉睡沒有醒來的時候。生死流轉紛繁複雜，動與靜相互錯亂。相互驅趕歷經百世，末世的弊病更加嚴重。永遠沉溺於塵世的勞苦，誰知道其中的緣故？得道之人順應時運，靈性的覺悟從中萌發。沒有見過滄海的人，不知道井底之蛙的渺小。偉大的光明融合朗照，幽暗的黑夜才得以明亮。滅除有為迴歸空性，去除黑暗就是光明。道義普及四方，仁愛施及飛禽走獸。愚昧的人沒有遺漏，有見識的人更加明瞭。超越啊，法師！道性的自然流露。一心與世俗隔絕，虔誠地重視玄妙的佛理。研究精微如同神鋒利劍，精妙的領悟沒有間斷。塵埃所沾染的，到這裡全部捨棄。業力所牽引的，堅持的更加堅定。擺脫塵世的束縛，振作精神投入到清凈的深淵。清雅是多麼的深遠，莊重是多麼的貞潔。多麼的深邃啊，多麼的不懈努力啊。平和而又感慨，獨特而不嚴峻。靜下心來獨自領悟，樹立遠大的理想。虛空來應對萬物，無論什麼到來都順應。廣泛地遊歷傳播佛法，發出響亮的聲音，傳播光明。開闢玄妙的場所，開創靈性的門戶。地位達到冥寂的頂點，剖析幽深細微的道理。忘記自我才能很好地領悟，恭敬地沒有違背。融會貫通各種方法，總歸於一個目標。高高地舉起衰敗的綱紀，闡明鞏固佛法的範圍。繼承這種精妙的智慧，於是傳播神奇的威力。幽靜的環境沉寂無聲，進入其中喧囂的聲音也變得安靜。閒適幽靜容易做到一致，繁華紛亂難以消除。您於是感慨，心中駕著潛藏的車子。選擇居住在山川巖石之間，建造房屋在山林高處。拋棄世俗的緣分，潛藏精神，內心敏銳。沒有經典不服從，沒有細微之處不窮盡。多麼茂盛啊，崑崙山！山崗丘陵。連綿的山峰雲霧秀麗，迴旋的山谷迂迴彎曲。庭院的樹蔭蕭條冷落，臺階環繞著清澈的水渠。隱蔽而遙遠，清靜而空虛。玄妙的風多麼的渺茫，僧侶多麼的寂靜。品味佛法的閑靜居室，寂靜的神聖居所。心隨著佛法而親近，情感與世俗而疏遠。道本來就不會孤單", "", "專有名詞解釋：", "長岐：地名，可能指某個山嶺或地點。", "筌翰：筆墨的代稱。", "昆嶺：崑崙山。", "法師：精通佛法的出家人。", "季葉：末世，佛教指佛法衰微的時代。", "至人：指得道之人。", "滄流：指大海。", "玄路：指深奧的佛法道路。", "法闈：指佛法的範圍或領域。", "靈淵：指清凈的深淵，比喻擺脫塵世煩惱后的境界。", "玄風：指玄妙的佛法之風。", "僧徒：指僧侶，佛教修行者。", "誄：一種哀悼死者的文體。", "祇誠重玄：虔誠地重視玄妙的佛理", "道洽無方：道義普及四方", "仁被禽鳥：仁愛施及飛禽走獸", "道性自然：道性的自然流露", "壹心絕俗：一心與世俗隔絕", "研微神鋒：研究精微如同神鋒利劍", "妙悟無間：精妙的領悟沒有間斷", "塵之所著，在至斯捐：塵埃所沾染的，到這裡全部捨棄", "累之所引，秉之彌堅：業力所牽引的，堅持的更加堅定", "擺落塵羈，振拖靈淵：擺脫塵世的束縛，振作精神投入到清凈的深淵", "遼遼清雅，肅肅貞韻：清雅是多麼的深遠，莊重是多麼的貞潔", "汪汪其沖，亹亹其進：多麼的深邃啊，多麼的不懈努力啊", "和而有慨，異而不峻：平和而又感慨，獨特而不嚴峻", "停心獨得，標想千刃：靜下心來獨自領悟，樹立遠大的理想", "虛以應物，無來不順：虛空來應對萬物，無論什麼到來都順應", "泛遊弘化，振響揚暉：廣泛地遊歷傳播佛法，發出響亮的聲音，傳播光明", "開道玄肆，肇辟靈扉：開闢玄妙的場所，開創靈性的門戶", "位制冥極，剖析幽微：地位達到冥寂的頂點，剖析幽深細微的道理", "忘懷善挹，穆然靡違：忘記自我才能很好地領悟，恭敬地沒有違背", "會通群方，總之所歸：融會貫通各種方法，總歸於一個目標", "遐抗頹綱，闡固法闈：高高地舉起衰敗的綱紀，闡明鞏固佛法的範圍", "緒此妙慧，乃播神威：繼承這種精妙的智慧，於是傳播神奇的威力", "幽境湛默，入肆諠引：幽靜的環境沉寂無聲，進入其中喧囂的聲音也變得安靜", "閑邃易一，華紛難泯：閒適幽靜容易做到一致，繁華紛亂難以消除", "公乃慨然，中駕潛軫：您於是感慨，心中駕著潛藏的車子", "卜居川巖，構室林巘：選擇居住在山川巖石之間，建造房屋在山林高處", "擯域外緣，潛精內敏：拋棄世俗的緣分，潛藏精神，內心敏銳", "靡筌不服，無微不盡：沒有經典不服從，沒有細微之處不窮盡", "蔚矣昆嶺，崗阜丘墟：多麼茂盛啊，崑崙山！山崗丘陵", "連峰云秀，回壑迂余：連綿的山峰雲霧秀麗，迴旋的山谷迂迴彎曲", "庭蔭蕭條，階繞清渠：庭院的樹蔭蕭條冷落，臺階環繞著清澈的水渠", "翳然其遠，蕭爾其虛：隱蔽而遙遠，清靜而空虛", "眇眇玄風，愔愔僧徒：玄妙的風多麼的渺茫，僧侶多麼的寂靜", "味道閑室，寂焉神居：品味佛法的閑靜居室，寂靜的神聖居所", "心隨道親，情與俗疏：心隨著佛法而親近，情感與世俗而疏遠", "道固無孤：道本來就不會孤單", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "However, those who are attached to the realm of joy and sorrow and have not extinguished the heart of separation and reunion, how can they not be saddened by loss and gain, and feel desolate when facing Changqi? If the profound Buddhist principles are difficult to comprehend, then let us entrust our feelings to writing, take up the weak brush to express our emotions, and spread the clear radiance to the infinite. Thus, I compose this eulogy:", "", "Endless is the ancient past, dim and distant is the mysterious path. Subtle affinities are difficult to seek, and long slumbers have no awakening. Birth and death are complex and chaotic, movement and stillness are mutually contradictory. Driven by each other through hundreds of generations, the maladies of the final age become more severe. Forever immersed in the toils of the world, who knows the reason for this? The enlightened one rides the tide of fortune, and spiritual awakening arises from within. Those who have not seen the ocean do not know the smallness of the frog in the well. Great light merges and shines brightly, and the dark night is illuminated. Extinguishing existence returns to emptiness, removing darkness is immediate brightness. The Way pervades all directions, and benevolence extends to birds and beasts. No one is left out in ignorance, and those with knowledge become even more clear. Transcendental indeed is the Dharma Master! The nature of the Way is natural. With one heart detached from the mundane, sincerely valuing the profound. Studying the subtle like a divine blade, subtle enlightenment is without interruption. What is touched by dust is discarded here. What is drawn by karma is held even more firmly. Shaking off the bonds of dust, invigorating the spirit and plunging into the clear abyss. How vast and refined is the purity, how solemn and chaste is the rhythm. How profound is the depth, how unceasing is the progress. Harmonious yet filled with emotion, unique yet not severe. Calming the mind to attain solitary understanding, setting a high standard of thought. Responding to things with emptiness, yielding to whatever comes. Wandering widely to propagate the Dharma, resounding with echoes and radiating light. Opening the gate to the mysterious, initiating the spiritual doorway. Positioned at the extreme of the unseen, analyzing the subtle and profound. Forgetting oneself to receive goodness, reverently without deviation. Comprehending all methods, returning to the ultimate goal. Raising high the declining principles, elucidating and strengthening the realm of Dharma. Continuing this subtle wisdom, thus spreading divine power. The secluded realm is silent and still, entering it, even clamorous sounds become quiet. Being idle and secluded is easy to achieve unity, but the splendor and chaos are difficult to eliminate. You then sighed with emotion, driving the hidden chariot in your heart. Choosing to reside among the rivers and rocks, building a house on the mountain peaks. Abandoning external connections, concealing your spirit and sharpening your inner insight. No scripture is disobeyed, no subtlety is left unexplored. How lush is Kunlun Mountain! Hills and mounds. Continuous peaks with beautiful clouds, winding valleys with meandering streams. The shade of the courtyard is desolate, and the steps are surrounded by clear streams. Hidden and distant, quiet and empty. How faint is the mysterious wind, how silent are the monks. Tasting the Dharma in the quiet room, a silent and sacred dwelling. The heart follows the Dharma and becomes intimate, and emotions become distant from the mundane. The Way is inherently not solitary.", "", "Glossary of Proper Nouns:", "Changqi: Place name, possibly referring to a mountain or location.", "Quanhhan: A term for writing instruments (pen and ink).", "Kunling: Kunlun Mountain.", "Dharma Master: A monastic who is proficient in the Dharma.", "Ji Ye: The final age, in Buddhism referring to the era when the Dharma declines.", "Zhiren: Refers to an enlightened person.", "Cangliu: Refers to the vast ocean.", "Xuanlu: Refers to the profound path of the Dharma.", "Fa Wei: Refers to the scope or realm of the Dharma.", "Lingyuan: Refers to the clear abyss, a metaphor for the state after escaping worldly troubles.", "Xuanfeng: Refers to the mysterious wind of the Dharma.", "Sengtu: Refers to monks, Buddhist practitioners.", "Lei: A type of literary form used to mourn the dead.", "Qicheng Zhongxuan: Sincerely valuing the profound Buddhist principles", "Daoqia Wufang: The Way pervades all directions", "Renbei Qinniao: Benevolence extends to birds and beasts", "Daoxing Ziran: The nature of the Way is natural", "Yixin Juesu: With one heart detached from the mundane", "Yanwei Shenfeng: Studying the subtle like a divine blade", "Miaowu Wujian: Subtle enlightenment is without interruption", "Chen Zhi Suozhu, Zai Zhi Si Juan: What is touched by dust is discarded here", "Lei Zhi Suoyin, Bing Zhi Mijian: What is drawn by karma is held even more firmly", "Bailuo Chenji, Zhentuo Lingyuan: Shaking off the bonds of dust, invigorating the spirit and plunging into the clear abyss", "Liaoliao Qingya, Susu Zhenyun: How vast and refined is the purity, how solemn and chaste is the rhythm", "Wangwang Qichong, Weiwei Qijin: How profound is the depth, how unceasing is the progress", "He Eryoukai, Yi Erbujun: Harmonious yet filled with emotion, unique yet not severe", "Tingxin Dede, Biaoxiang Qianren: Calming the mind to attain solitary understanding, setting a high standard of thought", "Xu Yi Yingwu, Wu Lai Bushun: Responding to things with emptiness, yielding to whatever comes", "Fanyou Honghua, Zhenxiang Yanghui: Wandering widely to propagate the Dharma, resounding with echoes and radiating light", "Kaidao Xuansi, Zhaopi Lingfei: Opening the gate to the mysterious, initiating the spiritual doorway", "Weizhi Mingji, Pouxi Youwei: Positioned at the extreme of the unseen, analyzing the subtle and profound", "Wanghuai Shanyi, Muran Miwei: Forgetting oneself to receive goodness, reverently without deviation", "Huitong Qunfang, Zongzhi Suogui: Comprehending all methods, returning to the ultimate goal", "Xia Kang Tui Gang, Chancu Fahui: Raising high the declining principles, elucidating and strengthening the realm of Dharma", "Xuci Miaohui, Nai Bo Shenwei: Continuing this subtle wisdom, thus spreading divine power", "Youjing Zhanmo, Rusi Xuan Yin: The secluded realm is silent and still, entering it, even clamorous sounds become quiet", "Xiansui Yiyi, Hua Fen Nanmin: Being idle and secluded is easy to achieve unity, but the splendor and chaos are difficult to eliminate", "Gong Nai Kairan, Zhongjia Qianzhen: You then sighed with emotion, driving the hidden chariot in your heart", "Buju Chuan Yan, Goushi Lin Yan: Choosing to reside among the rivers and rocks, building a house on the mountain peaks", "Bin Yuwai Yuan, Qianjing Neimin: Abandoning external connections, concealing your spirit and sharpening your inner insight", "Mi Quan Bu Fu, Wu Wei Bujin: No scripture is disobeyed, no subtlety is left unexplored", "Weiyi Kunling, Gangfu Qiuxu: How lush is Kunlun Mountain! Hills and mounds", "Lianfeng Yunxiu, Huihe Yuyu: Continuous peaks with beautiful clouds, winding valleys with meandering streams", "Tingyin Xiaotiao, Jie Rao Qingqu: The shade of the courtyard is desolate, and the steps are surrounded by clear streams", "Yiran Qi Yuan, Xiaoer Qi Xu: Hidden and distant, quiet and empty", "Miao Miao Xuanfeng, Yin Yin Sengtu: How faint is the mysterious wind, how silent are the monks", "Weidao Xianshi, Jiyan Shenju: Tasting the Dharma in the quiet room, a silent and sacred dwelling", "Xin Sui Dao Qin, Qing Yu Su Shu: The heart follows the Dharma and becomes intimate, and emotions become distant from the mundane", "Dao Gu Wu Gu: The Way is inherently not solitary" ] }

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。德必有鄰。淵清引映。業勝懷人。晞風宗玄。自遠來賓。亦有衿期。時來問津。湛湛無窮。日日王神。林壤有謝。道心常新。聖逝言絕。賢表義乖。翳翳末運。玄化將頹。澹矣夫子。道俗歸懷。庶享遐年。振此落維。如何不弔。棄世永辭。儀景長歸。逝矣不追。有識深慟。含情同悲。嗚呼哀哉。推昔綢繆。驟淹信宿。閑宴清宇。藉卉幽谷。或濯素瀨。爰憩翠竹。屢興名辰。泛觴掇菊。梨柚薦甘。蒲筍為蔌。賦詩詠言。怡然偕足。眷懷茲游。想之在目。傷哉斯遇。千載無復。踐舊沾衿。瞻墳悲哭。嗚呼哀哉。有必之無。始則歸卒。達人妙觀。千齡一日。昧者或應。橫為兇吉。邈矣法師。夙反玄室。累劫之勤。不速而疾。庶遘冥緣。終會靈術。妙行弗運。寔深喪質。情在未冥。悵為自失。寄懷毫素。徽風載述。嗚呼哀哉。

鳩摩羅什法師誄

釋僧肇

夫道不自弘。弘必由人。俗不自覺。覺必待匠。待匠故世有高悟之期。由人故道有小成之運。運在小成則靈津輟流。期在高悟則玄鋒可詣。然能仁曠世期將千載時師邪心是非競起。故使靈規潛逝徽緒殆亂。爰有什法師者。蓋先覺之遺嗣也。凝思大方馳懷高觀。審釋道之陵遲。悼蒼生之窮藹。故乃奮迅神儀。㝢形季俗。統承洪緒。為時城塹。世之安寢則覺以

大音。時將晝昏乃朗以慧日。思結頹綱于道消。緝落緒于窮運。故乘時以會錯枉以正。一扣則時無互鄉。再擊則𡾝𡻱歸仁。於斯時也。羊鹿之駕摧輪。六師之車覆轍。二想之玄既明。一乘之奧亦顯。是以端坐嶺東響馳八極。恬愉弘訓而九流思順。故大秦符姚二天王師旅以延之。斯二王也。心遊大覺之門。形鎮萬化之上。外揚羲和之風。內盛弘法之術。道契神交屈為形授。公以宗匠不重則其道不尊。故蘊懷神寶感而後動。自公形應秦川。若燭龍之曜神光。恢廓大宗若羲和之出快桑。融冶常道盡重玄之妙。閑邪悟俗窮名教之美。言既適時理有圓會。故辯不徒興。道不虛唱。斯乃法鼓重振于閻浮。梵輪再轉于天北矣。自非位超修成體精百鍊行藏應時。其孰契于茲乎。以要言之。其為弘也隆于春陽。其除患也厲于秋霜。故巍巍乎蕩蕩乎。無邊之高韻。然隘運幽興。若人云暮。癸丑之年。年七十。四月十三日薨于大寺。嗚呼哀哉。道匠西傾。靈軸東摧。朝羲落曜。寶岳崩頹。六合晝昏。迷駕九回。神關重閉。三塗競開。夜光可惜。盲子可哀。罔極之感。人百其懷。乃為誄曰。先覺登遐。靈風緬邈。通仙潛凝。應真沖漠。叢叢九流。是非競作。悠悠盲子。神根沉溺。時無指南。誰識冥度。大人遠覺。幽懷獨悟。恬沖靜默。抱此玄素

。應期乘運。翔翼天路。既曰應運。宜當時望。受生乘利。形標奇相。繦褓俊遠。髫齔逸量。思不再經。悟不待匠。投足八道。游神三向。玄根挺秀宏音遠唱。又以抗節。忽棄榮俗。從容道門。尊尚素樸。有典斯尋。有妙斯錄。弘無自替。宗無擬族。霜結如冰。神安如岳。外疏彌高。內朗彌足。恢恢高韻。可模可因。愔愔沖德。惟妙惟真。靜以通玄。動以應人。言為世寶。默為時珍。華風既立。二教亦賓。誰謂道消。玄化方新。自公之覺。道無不弘。靈風遐扇。逸響高騰。廓茲大方。然斯惠燈。道音始唱。俗網以崩。癡根彌拔。上善彌增。人之寓俗。其途無方。統斯群有。紐茲頹綱。順以四恩。降以慧霜。如彼維摩。跡參城坊。形雖圓應。神沖帝鄉。來教雖妙。何足以臧。偉哉大人。振隆圓德。標此名相。顯彼沖默。通以眾妙。約以玄則。方隆般若。以應天北。如何運邅。幽里冥克。天路誰通。三塗誰塞。嗚呼哀哉。至人無為。而無不為。權網遐籠。長羅遠羈。純恩下釣。客旅上摛。恂恂善誘。肅肅風馳。道能易俗。化能移時。奈何昊天。摧此靈規。至真既往。一道莫施。天人哀泣。悲慟靈祇。嗚呼哀哉。公之云亡。時唯百六。道匠韜斤。梵輪摧軸。朝陽頹景。瓊岳顛覆。宇宙晝昏。時喪道目。哀哀蒼生。誰撫誰育。

普天悲感。我增摧衄。嗚呼哀哉。昔吾一時。曾游仁川。遵其餘波。纂承虛玄。用之無窮。鉆之彌堅。曜日絕塵。思加數年。微情末敘。已隨化遷。如可贖兮。貿之以千。時無可待。命無可延。惟身惟人。靡憑靡緣。馳懷罔極。情悲昊天。嗚呼哀哉。

武丘法綱法師誄

宋釋慧琳

元嘉十一年冬十一月辛未。法綱法師卒。嗚呼哀哉。夫峭立方矯既傷于通任。卑隨圓比又虧于剛潔。山居協枯槁之弊。邑止來囂湫之患。酌二情而簡雙事者。法師其有焉。少游華京長棲幽麓。樂志入出乘情去來。瀆厭人流就閑于木石。郁寂丘壑求觀於物類。人以為無特操。我見其師誠矣。天性膚敏陶漸風味。從容情理賞托文義。交遊敦亮盡之契。進趣慕復永之道。理身法服。朱纓之累早絕。抗趾神疆。丹墀之閡夙判。況乃桑門矯拂之跡。徒倚伏之數者哉。昔因邂逅傾蓋著交。同以剪落。夷契群萃布懷舒憤。以寄當年。遂攜手游梁比翼棲鄧。餐風虛岫[指-匕+(口/└)]道玄津。比樂齊宴千載一時。自林傾鳥散奄忽盈紀。子薄高柯予淪泥滓。常冀曾卜索居之遇。遂成梁高山海之別。東瀾弗復西景莫收。致盡川征歸骨曾丘。嗚呼哀哉。誄曰厥族氏殷。寔湯之裔。榮聲中微。源流昭晰。少遭閔兇。宗無緦穗。慈姑經營。托是

【現代漢語翻譯】 現代漢語譯本： 普天之下都為之悲傷感懷。我更加感到摧殘和挫敗。唉，悲哀啊！過去我曾經有一段時間，遊歷于仁川（地名）。遵循著那裡的遺風，繼承和發揚虛無玄妙的道理，這種道理應用起來無窮無盡，鉆研起來更加堅固。我像曜日（太陽）一樣想要擺脫塵世的煩惱，想要再花幾年時間來研究它，但我的微薄心願還沒來得及表達，就已經隨著世事變化而消逝了。如果可以用什麼來贖回這段時光，我願意用千金來交換。但是時間不會等待，生命也無法延長。無論是自身還是他人，都無所憑藉，無所依靠。思緒馳騁，沒有邊際，悲傷之情直衝雲霄。唉，悲哀啊！

《武丘法綱法師誄》 宋 釋慧琳 元嘉十一年（公元434年）冬十一月辛未日，法綱法師去世。唉，悲哀啊！過於峭直方正，容易失去通達和隨和；過於卑微順從，又會失去剛強和清白。隱居山林，容易陷入枯槁的弊端；居住在城邑，又會受到喧囂的困擾。能夠權衡這兩種情況，選擇適合自己的道路的人，大概就是法綱法師吧。他年輕時遊歷京城，長大后隱居在幽靜的山林。他樂於按照自己的意願出入世俗，隨心所欲地來去。厭倦了人群的喧囂，就去親近樹木和石頭；在寂靜的山丘中，觀察各種事物。人們或許認為他沒有什麼特別之處，但我卻看到了他真誠的師道。他天性聰敏，逐漸培養出高雅的風味。從容地探討情理，欣賞和寄託于文章的意義。與朋友交往，真誠而盡心；追求進步，仰慕復古和永恒的道理。他注重修身，很早就斷絕了世俗的束縛。他抬起腳步，走向神聖的境界，很早就擺脫了世俗的障礙。更何況他還是一個僧人，早就應該擺脫世俗的牽絆了。過去因為一次偶然的相遇，我們一見如故，成爲了朋友。我們都剃度出家，一起在人群中交往，抒發自己的情感和憤慨，以此來寄託當年的情懷。於是我們攜手同遊梁地，比翼雙飛地居住在鄧地。我們餐風飲露，在空曠的山谷中探討玄妙的道理。我們一起快樂地宴飲，彷彿千年才有的相聚。自從分別后，就像鳥兒飛散一樣，轉眼間已經過去了十多年。我像矮小的樹木一樣，沉淪在污泥之中；而您卻像高大的樹木一樣，高高在上。我常常希望能夠再次相遇，但最終卻成了梁高山海的永別。東流的江水一去不復返，西沉的夕陽也無法挽留。最終您走完了人生的旅程，歸葬于故鄉的墳墓。唉，悲哀啊！誄文說：他的家族是殷商的後裔，是商湯的子孫。家族的聲望曾經衰落，但家族的源流卻清晰可辨。他年少時遭遇不幸，家族中沒有可以依靠的親人。慈愛的姑母辛勤操勞，把他託付給了佛門。

【English Translation】 English version: Universal sorrow and grief. I am further afflicted and defeated. Alas, how sorrowful! Once upon a time, I traveled to Incheon (place name). Following its remaining customs, I inherited and carried forward the empty and profound principles, which are inexhaustible in application and increasingly firm in study. Like the sun, I wanted to escape the dust of the world, desiring to spend several more years studying it, but my humble wish had not yet been expressed before it vanished with the changes of the world. If this time could be redeemed, I would trade it for a thousand pieces of gold. But time waits for no one, and life cannot be extended. Whether it is oneself or others, there is nothing to rely on, nothing to depend on. Thoughts gallop without limit, and sorrowful feelings soar to the heavens. Alas, how sorrowful!

'Eulogy for Dharma Master Fagang of Wuqiu' By Monk Huilin of the Song Dynasty In the eleventh year of Yuanjia (434 AD), on the Xinwei day of the eleventh month of winter, Dharma Master Fagang passed away. Alas, how sorrowful! Being too upright and rigid can lead to a lack of understanding and accommodation; being too humble and compliant can lead to a loss of strength and integrity. Living in the mountains can easily lead to the drawbacks of dryness and desolation; living in the city can easily lead to the troubles of noise and disturbance. One who can weigh these two situations and choose the path that suits them is probably Dharma Master Fagang. He traveled to the capital in his youth and lived in secluded mountains in his adulthood. He was happy to enter and leave the world according to his own wishes, coming and going as he pleased. Tired of the noise of the crowd, he went to be close to trees and stones; in the quiet hills, he observed all kinds of things. People may think that he is nothing special, but I see his sincere way of teaching. He was naturally intelligent and gradually cultivated an elegant taste. He calmly discussed reason and principle, appreciating and entrusting himself to the meaning of literature. He was sincere and devoted in his interactions with friends; he pursued progress, admiring the ways of antiquity and eternity. He paid attention to self-cultivation and cut off worldly ties early on. He lifted his feet and walked towards the sacred realm, getting rid of worldly obstacles early on. Moreover, he was a monk, who should have gotten rid of worldly entanglements long ago. In the past, because of a chance encounter, we became friends at first sight. We both shaved our heads and became monks, interacting with each other in the crowd, expressing our feelings and indignation, in order to express our feelings of that year. So we traveled together to Liang, living in Deng side by side. We ate the wind and drank the dew, discussing the profound principles in the empty valleys. We feasted happily together, as if it were a gathering that only happened once in a thousand years. Since we parted, like birds scattered, more than ten years have passed in the blink of an eye. I am like a small tree, sinking in the mud; while you are like a tall tree, high above. I often hoped to meet again, but in the end it became a permanent separation like Liang Gao Mountain and the sea. The eastward flowing river never returns, and the setting sun cannot be retained. In the end, you finished your journey in life and were buried in your hometown's tomb. Alas, how sorrowful! The eulogy says: His family is a descendant of the Yin and Shang dynasties, a descendant of Shang Tang. The family's reputation once declined, but the family's origins are clear. He encountered misfortune in his youth, and there were no relatives in the family to rely on. His loving aunt worked hard and entrusted him to Buddhism.

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養衛。爰逮三五。聰韻特挺。雙奇比秀。偶羅齊穎。志陋中區。思擢神境。脫落生延。耽慕緣永。既遵玄轍。洞曉名跡。仁義之外。通非所惜。室欲靡遂。坐以會適。弗依朱扉。考卜巖壁。來不濡足。去不絕翮。頡頏升萃。進退損益。予惡浮波。爾能即心。俱翔道澤。同集德林。齊拂和風。共聆玄音。自宮徂國。在目在衿。往化綿邈。遺思沉吟。亦既離逖。天道明誓。爾出舊山。予反遐裔。庶乘和運。同蔭共憩。寒灰弗煙。落葉離綴。睽愿莫從。子遂下世。人之云亡。風懷掩翳。嗚呼哀哉。玄冬凄烈。江滸蕭條。寒風飏幕。飛霰入艘。命有近止。歸涂尚遙。憫憫即盡。寂寂哀號。孤旅如薄。均化無褒。嗚呼哀哉。懷游居之虎丘。悼冥滅之廬嶺。惟採錄于中京。念提攜于番境。情飄飖于雙巒。思纏綿于兩省。何綢繆兮無極。心所存兮腷臆。閱嚴冬兮已謝。籍隆暑兮既息。四運紛其邅回。情期窅以長匿。茍來緣之匪亡。眷生平以增惻。嗚呼哀哉。

龍光寺竺道生法師誄

宋釋慧琳

元嘉十一年冬十月庚子。道生法師卒于廬山。嗚呼哀哉。善人告盡。追酸者無淺。含理亡滅。如惜者又深。法師本姓魏。彭城人也。父廣戚縣令。幼而奇之。攜就法汰法師。改服從業。天資聰懋思悟夙挺。志學之年便登講座。

【現代漢語翻譯】 現代漢語譯本： 養衛啊，你生逢三五之年（指青年時期），聰慧的稟賦特別突出，兩種奇才相互媲美，成雙的穎悟齊頭並進。你立志于中原地區，思想提升到神妙的境界。擺脫了塵世的牽絆，沉溺於對佛法的永恒追求。你既已遵循玄妙的佛法，徹底明瞭佛法的真諦。在仁義道德之外，一切世俗之物都毫不吝惜。想要隱居卻未能如願，只好隨遇而安。不依靠華麗的門庭，而是選擇在山巖石壁間修行。來時腳步不沾濕，去時翅膀不折損。像鳥兒一樣上下飛翔，時進時退，有所損益。我厭惡世間的浮華，你卻能直指本心。我們一同在佛法的澤被下翱翔，共同聚集在功德的樹林中。一起感受柔和的春風，共同聆聽玄妙的佛音。從京城到地方，你的一切都在我的視線和心中。你教化的影響深遠，留下的思念令人沉吟。既然已經遠離，天道昭昭，以此為誓。你離開了舊山，我返回遙遠的邊陲。希望能夠憑藉祥和的運勢，一同在佛法的庇護下休息。如今寒灰已冷，落葉飄零。相聚的願望無法實現，你最終離開了人世。你的離去，讓我的思念被陰影籠罩。嗚呼，悲哀啊！寒冷的冬天如此淒涼，江邊一片蕭條。寒風吹動帳幕，雪花飄入船艙。生命有盡頭，歸途還很遙遠。悲傷之情即將耗盡，寂寞地哀號。孤獨的旅程如同薄冰，一切都歸於虛無，沒有什麼值得稱讚。嗚呼，悲哀啊！我懷念在虎丘與你一同遊歷的時光，哀悼你在廬山逝去的命運。只能在中京採錄你的事蹟，回憶在邊境與你一同修行的日子。我的情感在雙巒之間飄蕩，思緒在兩省之間纏綿。這情誼是多麼的深厚無盡啊，心中的思念是多麼的強烈啊。嚴冬已經過去，盛夏也已結束。四季輪迴，我們的情誼卻永遠地消失了。如果來世的緣分不滅，我對你一生的眷戀只會更加深切。嗚呼，悲哀啊！

龍光寺竺道生法師誄

宋 釋慧琳

元嘉十一年冬十月庚子，道生法師在廬山圓寂。嗚呼，悲哀啊！善人已經逝去，追思的悲痛難以減輕。佛法的真理也隨之消亡，惋惜之情更加深切。法師本姓魏，是彭城人。他的父親是廣戚縣令。他從小就表現出非凡的才能，被父親帶到法汰法師處，剃度出家。他天資聰穎，思維敏捷，在求學的年紀就登上了講座。

【English Translation】 English version: O, Yang Wei, born in the prime of youth, your intelligence was exceptionally outstanding, two talents compared in brilliance, a pair of wits advancing in unison. You set your sights on the central plains, your thoughts elevated to the realm of the divine. Freeing yourself from worldly ties, you indulged in the eternal pursuit of the Dharma. Having followed the profound path, you thoroughly understood the essence of the Dharma. Beyond benevolence and righteousness, all worldly possessions were deemed insignificant. Desiring to live in seclusion yet unable to fulfill this wish, you resigned yourself to fate. Not relying on ornate mansions, you chose to practice among the rocks and cliffs. Coming without wetting your feet, leaving without breaking a feather. Soaring up and down like birds, advancing and retreating, gaining and losing. I detest the floating waves of the world, but you can directly point to the mind. Together we soared in the grace of the Dharma, gathered in the forest of merit. Together we felt the gentle breeze, listened to the profound sound. From the capital to the provinces, everything about you was in my sight and in my heart. Your influence was far-reaching, your memory lingers in my thoughts. Now that we are separated, Heaven bears witness, I swear by this. You left the old mountain, I returned to the distant frontier. Hoping to rely on auspicious fortune, to rest together under the protection of the Dharma. Now the cold ashes are extinguished, the fallen leaves scattered. The wish to be together cannot be fulfilled, you finally left this world. Your departure has cast a shadow over my thoughts. Alas, how sorrowful! The cold winter is so bleak, the riverbank desolate. The cold wind blows the curtains, snowflakes enter the boat. Life has an end, the journey home is still far away. The sorrow is about to be exhausted, I wail in loneliness. The solitary journey is like thin ice, everything returns to nothingness, there is nothing to praise. Alas, how sorrowful! I cherish the time we traveled together in Tiger Hill (Hu Qiu), I mourn your passing in Mount Lu (Lu Ling). I can only record your deeds in the central capital, recall the days we practiced together in the frontier. My emotions drift between the Twin Peaks (Shuang Luan), my thoughts linger between the two provinces. How deep and endless is this affection, how strong is the longing in my heart. The harsh winter has passed, the hot summer has ended. The four seasons revolve, but our friendship has disappeared forever. If the karmic connection of the next life does not perish, my attachment to your life will only deepen. Alas, how sorrowful!

Elegy for Dharma Master Zhu Daosheng of Longguang Temple

By Monk Huilin of the Song Dynasty

In the winter of the eleventh year of Yuanjia (434 AD), on the day of Gengzi in the tenth month, Dharma Master Daosheng passed away in Mount Lu (Lu Shan). Alas, how sorrowful! A virtuous person has passed away, the grief of remembrance is difficult to alleviate. The truth of the Dharma has also disappeared, the regret is even deeper. The Dharma Master's original surname was Wei, and he was from Pengcheng. His father was the magistrate of Guangqi County. From a young age, he showed extraordinary talent, and his father took him to Dharma Master Fatai, where he was tonsured and ordained. He was intelligent and quick-witted, and ascended the lecture seat at the age of studying.

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於時望道才僧著名之士。莫不窮辭挫慮服其精緻。魯連之屈田巴。項托之抗孔叟。殆不過矣。加以性靜而剛烈。氣諧而易遵。喜舍以接誘。故物益重焉。中年遊學廣搜異聞。自楊徂秦登廬躡霍。羅什大乘之趣。提婆小道之要。咸暢斯旨究舉其奧。所聞日優所見逾賾。既而悟曰。像者理之所假。執象則迷理。教者化之所因。束教則愚化。是以徴名責實。惑于虛誕。求心應事。芒昧格言。自胡相傳中華承學。未有能出斯域者矣。乃收迷獨運存履遺蹟。於是眾經云披群疑冰釋。釋迦之旨淡然可尋。珍怪之辭皆成通論。聃周之申名教。秀弼之領玄心。於此為易矣。物忌光穎人疵貞越。怨結同服好折群游。遂垂翼斂趾。銷影巖穴遵晦至道。投跡愚公登舟之跡。有往無歸命盡山麓。悲興寰畿。嗚呼哀哉。

泗汴之清。呂梁之峻。惟是淑靈。育此明俊。如草之蘭。如石之瑾。匪曰薰雕。成此芳絢。爰初志學。服膺玄跡。經耳了心。披文調策。弱而登講。靡章不析。善以約言。弗尚辭㦎。有識欽承。厭是鉤賾。中年稽教。理洗未盡。用是遊方。求諸淵隱。雖遇殊聞。彌覺同近。涂窮無歸。回轅改軫。芟夷名疏。闡揚事表。何壅不流。何晦不曉。若出朝離。其明昭照。四果十住。藉以汲矯。易之牛馬。莊之魚鳥。孰徴斯實。弗迷斯

道。淹留茲悟。告予誨言。道誠在斯。群聽咸䊩。不獨抵峙。誚毀多聞。予謂無害。勸是宣傳。識協貞誠。見誨浮諠。默蔭去大。弭此騰口。增棲或英。夐逸篁藪。遁思泉源。無礙川阜。庶乘閑托。曰仁者壽。命也有懸。曾不永久蘭蓀速頹。氣傷于偶。嗚呼哀哉。爰念初離。三秋告暮。風肅流清。云高林素。送別南浦。交手分路。茫茫去止。悽悽情顧孰在隱淪。各從㳂沂。惄是長乖。異成永互。嗚呼哀哉。溯來風之。絕響送行。云之莫因。緬三冬其已謝。轉獻歲於此春。聽陽禽之悅豫。矚神氣之熅煙。念庠序于茲月。信習業之嘉辰。隱講堂之空覿。惻高座之虛聞。嘆因事以矜理。悲緣情以懷人。嗚呼哀哉。天道茫昧信順可推。理不湮滅庶或同歸。申夭可略情念可追。短章無布聊以寫悲。嗚呼哀哉。

曇隆法師誄

謝靈運

夫協理置論。百家未見其是。因心自了。一己不患其躓。而終莫相辨。我若咸嘆翻淪得拔竟知于誰。冀行跡立則善惡靡徴。欲聲名傳則薰蕕同歇。然意非身之所挫。期出命之所限者。目所親覿見之若人矣。惠心朗識發於髫辮。生自稟華家嬴金帛。加以巧乘騎解絲竹。沫絕景于康衢。弄絃管于華肆者。非徒經旬涉朔彌歷年稔而已。諒趙李之咸陽。程鄭之臨邛矣。既而永夜獨悟。中飲興

【現代漢語翻譯】 現代漢語譯本： 道啊，（你）停留在這裡領悟，告訴我教誨之言。真理確實就在這裡，大家都認真聽取，不僅僅是牴觸和爭辯。有人嘲笑和詆譭博學多聞，我認為沒有害處，勸大家宣傳它，認識到真誠的協調。看到教誨是虛浮喧囂的，默默地隱藏大的方面，平息這沸騰的議論。增加居住的地方或許會更好，遠離喧囂，隱居在竹林深處，沉思泉水的源頭，無拘無束地漫步在山川之間。希望能夠憑藉閑暇來寄託心志，正如古人所說『仁者壽』。命運也有懸念，曾經不會永久，蘭花和蓀草迅速凋零，生命之氣因為不協調而受傷。唉，可悲啊！追念當初的離別，三個秋天已經過去，風變得肅殺而清冷，云高而樹林蕭瑟。在南浦送別，握手分別，茫茫然不知去向，悽悽切切地回顧，誰在隱居，各自沿著沂水而行。深切地思念著長久的離別，不同的境遇變成了永遠的隔絕。唉，可悲啊！追溯著過去的風，斷絕了聲音來送行，云也無法知曉原因。遙想三個冬天已經過去，轉眼間又到了新春。聽著鳥兒歡快地鳴叫，看著神氣溫暖的煙霧。思念著學堂在這美好的時節，相信是學習的好日子。可惜空空蕩蕩的講堂，令人悲傷的是高高的座位上再也聽不到（他的教誨）。嘆息著因為事情而矜持于義理，悲傷著因為情感而懷念故人。唉，可悲啊！天道茫茫不可知，相信順應天道是可以推測的。真理不會湮滅，或許我們會在那裡相遇。壽命的長短可以忽略，情感的思念可以追尋。這篇短文沒有什麼可陳述的，姑且用來表達我的悲傷。唉，可悲啊！

《曇隆法師誄》

謝靈運

要協調義理來確立論點，各家學說沒有看到它是正確的。因為內心而自己領悟，一個人不擔心會跌倒。最終沒有誰能互相辨明，我們如果都感嘆沉淪，那麼究竟依靠誰來解脫？希望行為事蹟確立，那麼善惡就沒有什麼可以分辨的。想要聲名流傳，那麼香草和臭草一同消失。然而心意不是身體所能挫敗的，期望超出命運所能限制的，我親眼所見的就是這樣的人啊！聰慧的心和明朗的見識從小就顯現出來。天生就擁有美好的資質，家裡堆滿了金銀財寶。再加上擅長騎馬，精通音樂。在繁華的道路上消磨時光，在華麗的店舖里演奏音樂，不僅僅是經過了幾個月，而是經歷了多年。確實像趙國的李兌和鄭國的程鄭啊！不久之後，在漫長的夜晚獨自領悟，心中充滿了喜悅。 English version: The Way. Lingering here to understand, telling me words of instruction. The truth is indeed here, all listen attentively, not just resisting and arguing. Some mock and slander the learned, I say there is no harm, encourage everyone to propagate it, recognizing the harmony of sincerity. Seeing the instruction as superficial and noisy, silently concealing the great aspects, calming this surging discussion. Increasing the dwelling place may be better, away from the noise, living in seclusion in the bamboo forest, contemplating the source of the spring, freely walking between the mountains and rivers. Hoping to rely on leisure to entrust one's aspirations, just as the ancients said 'The benevolent live long'. Fate also has suspense, once not permanent, orchids and sweetgrass quickly wither, the vital energy is injured by disharmony. Alas, how sad! Recalling the initial departure, three autumns have passed, the wind becomes stern and cold, the clouds are high and the forest is desolate. Saying goodbye at Nanpu, shaking hands and parting ways, vaguely not knowing where to go, sadly looking back, who is living in seclusion, each following the Yi River. Deeply thinking of the long separation, different circumstances have become eternal separation. Alas, how sad! Tracing back the past wind, cutting off the sound to send off, the clouds also cannot know the reason. Reminiscing that three winters have passed, in the blink of an eye it is the new spring. Listening to the birds chirping happily, watching the warm mist of divine energy. Thinking of the school in this beautiful season, believing it is a good day for learning. Unfortunately, the empty lecture hall, sadly the high seat can no longer hear (his teachings). Sighing for being reserved in righteousness because of things, grieving for missing the old friend because of emotions. Alas, how sad! The way of heaven is vast and unknowable, believing that following the way of heaven can be predicted. The truth will not be buried, perhaps we will meet there. The length of life can be ignored, the thoughts of emotion can be pursued. This short article has nothing to state, let it be used to express my sorrow. Alas, how sad!

'Eulogy for Dharma Master Tanlong'

By Xie Lingyun

To coordinate principles to establish arguments, various schools of thought have not seen it as correct. Because of the heart and self-understanding, one does not worry about falling. In the end, no one can distinguish each other, if we all lament sinking, then who do we rely on to be liberated? Hoping that actions and deeds are established, then there is nothing to distinguish between good and evil. Wanting fame to spread, then fragrant and foul herbs disappear together. However, the mind is not what the body can defeat, hoping to exceed what fate can limit, what I have seen with my own eyes is such a person! A wise heart and clear knowledge have been revealed since childhood. Born with beautiful qualities, the family is piled with gold and silver treasures. In addition, he is good at riding horses and proficient in music. Spending time on the bustling road, playing music in the gorgeous shops, not only after a few months, but after many years. Indeed like Li Dui of Zhao and Cheng Zheng of Zheng! Soon after, he realized alone in the long night, his heart was full of joy.

【English Translation】 English version: The Way. Lingering here to understand, telling me words of instruction. The truth is indeed here, all listen attentively, not just resisting and arguing. Some mock and slander the learned, I say there is no harm, encourage everyone to propagate it, recognizing the harmony of sincerity. Seeing the instruction as superficial and noisy, silently concealing the great aspects, calming this surging discussion. Increasing the dwelling place may be better, away from the noise, living in seclusion in the bamboo forest, contemplating the source of the spring, freely walking between the mountains and rivers. Hoping to rely on leisure to entrust one's aspirations, just as the ancients said 'The benevolent live long'. Fate also has suspense, once not permanent, orchids and sweetgrass quickly wither, the vital energy is injured by disharmony. Alas, how sad! Recalling the initial departure, three autumns have passed, the wind becomes stern and cold, the clouds are high and the forest is desolate. Saying goodbye at Nanpu, shaking hands and parting ways, vaguely not knowing where to go, sadly looking back, who is living in seclusion, each following the Yi River. Deeply thinking of the long separation, different circumstances have become eternal separation. Alas, how sad! Tracing back the past wind, cutting off the sound to send off, the clouds also cannot know the reason. Reminiscing that three winters have passed, in the blink of an eye it is the new spring. Listening to the birds chirping happily, watching the warm mist of divine energy. Thinking of the school in this beautiful season, believing it is a good day for learning. Unfortunately, the empty lecture hall, sadly the high seat can no longer hear (his teachings). Sighing for being reserved in righteousness because of things, grieving for missing the old friend because of emotions. Alas, how sad! The way of heaven is vast and unknowable, believing that following the way of heaven can be predicted. The truth will not be buried, perhaps we will meet there. The length of life can be ignored, the thoughts of emotion can be pursued. This short article has nothing to state, let it be used to express my sorrow. Alas, how sad!

'Eulogy for Dharma Master Tanlong'

By Xie Lingyun

To coordinate principles to establish arguments, various schools of thought have not seen it as correct. Because of the heart and self-understanding, one does not worry about falling. In the end, no one can distinguish each other, if we all lament sinking, then who do we rely on to be liberated? Hoping that actions and deeds are established, then there is nothing to distinguish between good and evil. Wanting fame to spread, then fragrant and foul herbs disappear together. However, the mind is not what the body can defeat, hoping to exceed what fate can limit, what I have seen with my own eyes is such a person! A wise heart and clear knowledge have been revealed since childhood. Born with beautiful qualities, the family is piled with gold and silver treasures. In addition, he is good at riding horses and proficient in music. Spending time on the bustling road, playing music in the gorgeous shops, not only after a few months, but after many years. Indeed like Li Dui of Zhao and Cheng Zheng of Zheng! Soon after, he realized alone in the long night, his heart was full of joy.

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嘆曰。悲夫欣厭迭來終歸憂苦。不杜其根於何超絕。且三界回沈諸天倏瞬。況齊景牛山隋武企陰。催促節物逼迫霜露。推此愿言伊何能久。慨然有擯落榮華兼濟物我之志。母氏矜其心。姊弟申其操。遂相許諾。出家求道一身既然闔門離世。妻子長絕歡娛永謝。豈唯向之靡樂。判之盛年終古恩愛於今仳別矣。旅舟南溯投景廬岳。一登石門香爐峰。六年不下嶺。僧眾不堪其深。法師不改其節。援物之念不以幽居自抗。同學嬰疾。振錫萬里相救。余時謝病東山。承風遙羨。豈望人期頗以山招。法師至止鄙人勞役。前詩敘粗已記之。故不重煩。及中間反山成說。款盡遂獲。接棟重崖俱挹回澗。茹芝術而共餌。披法言而同卷者。再歷寒暑。非直山陽靡喜慍之容令尹一進已之色。實明悟幽微祛滌近滯。蕩去薄垢日忘其疾。庶白首同居而乖離無象。信順莫歸徴集何緣。晚節羅釁遠見參尋。至止阻閡音塵殆絕。值暑遘疾。未旬即化。誠存亡命也。此行頗實有由。承兇感痛。寔百常情紙墨幾時。非以期名。蓋欽志節追深平生。自不能默已。故投懷援筆。其辭曰。

仰尋形識。俯探理類。采聲知律。拔茅睹匯。物以靈異。人以智貴。即是神明。觀鑒意謂。爰初在稚。惠心夙察。吐噏芳華。懷抱日月。如彼蘭畹。風過氣越。如彼天倪。

【現代漢語翻譯】 現代漢語譯本： 他嘆息道：『可悲啊！欣喜和厭惡交替而來，最終歸於憂愁和痛苦。如果不從根本上杜絕這些，又如何能夠超脫呢？況且三界眾生輪迴沉淪，諸天神祇的壽命也只是轉瞬即逝。更何況齊景公貪生怕死，想要效仿牛山，隋煬帝窮兵黷武，想要效仿漢武帝追求長生。節令催人，霜露逼迫。由此推斷，我之前的願望又能持續多久呢？』 他慨嘆自己有擺脫榮華富貴，兼濟天下蒼生和物我的志向。母親憐惜他的心意，姐姐和弟弟也贊同他的操守，於是都答應了他的請求。他出家求道，自己既然已經闔家離世，妻子兒女就永遠斷絕了歡娛，永遠告別了。豈止是過去的靡靡之樂，而是與盛年訣別，與往昔的恩愛永遠分離了。他乘船向南，沿著水路前往廬山。一登上石門香爐峰，六年都沒有下山。僧眾無法忍受這裡的偏僻，但他不改變自己的節操。他援救世人的念頭，並沒有因為隱居而減退。同學身患疾病，他拄著錫杖跋涉萬里前去救助。我當時因為生病隱居在東山，遠遠地羨慕他。沒想到他竟然主動邀請我。法師來到我這裡，我盡力服侍。之前的詩已經大致記述了這些，所以不再重複。等到後來他改變主意，想要回到山裡，我竭力挽留，最終如願以償。我們一起在重重山崖下建造房屋，一起汲取山澗的泉水。一起服用靈芝和藥草，一起研讀佛經。一起度過了兩個寒暑。不僅僅是像山陽的嵇康那樣喜怒不形於色，即使是長官來訪也不改變自己的態度。而是真正地明悟了幽深的道理，清除了近期的滯礙。盪滌了輕微的污垢，每天都忘記了自己的疾病。希望能夠白頭偕老，沒有分離的跡象。既然順從天命，又有什麼緣由來徵集呢？晚年的時候，他因為一些事情而遠行，我很久沒有見到他，音訊幾乎斷絕。正值酷暑，他染上了疾病，不到十天就去世了。這實在是命中註定啊！這次前往弔唁，確實是有原因的。承受著兇訊，感到悲痛，這實在是人之常情，紙墨又怎麼能表達得完呢？我並不是爲了追求名聲，而是欽佩他的志節，追念他平生的為人。實在不能保持沉默，所以寫下這些文字，表達我的哀思。其辭曰： 『向上探尋形體和意識，向下探索事物的道理和規律。通過聲音來了解音律，通過一棵茅草來認識同類。萬物因為有靈性而顯得奇異，人因為有智慧而顯得尊貴。這就是神明，觀察和鑑別的意義所在。當初年幼的時候，就顯露出聰慧的心性。吐納之間都是芬芳的氣息，胸懷寬廣如日月。就像蘭花盛開的花園，風吹過，香氣四溢。就像那自然的天性。』

【English Translation】 English version: He sighed, 'Alas! Joy and aversion come in turn, ultimately returning to sorrow and suffering. If we do not eradicate their roots, how can we transcend them? Moreover, the beings of the Three Realms are caught in the cycle of Samsara, and even the lives of the gods in the heavens are but fleeting moments. Furthermore, Qi Jinggong feared death and sought to emulate Niu Shan, and Emperor Yang of Sui exhausted his troops and sought to emulate Emperor Wu of Han in pursuit of immortality. The seasons urge us on, and the frost and dew press upon us. From this, how long can my previous aspirations last?' He lamented that he had the ambition to abandon glory and wealth, and to benefit all sentient beings and the self. His mother cherished his intentions, and his sisters and brothers also approved of his conduct, so they all agreed to his request. He left home to seek the Way, and since he had already left the world with his family, his wife and children would forever be cut off from joy and forever bid farewell. It was not just the past pleasures, but a farewell to his prime and a permanent separation from the love of the past. He sailed south, along the waterway to Mount Lu. Once he ascended Stone Gate Incense Burner Peak, he did not descend the mountain for six years. The monks could not bear the remoteness of the place, but he did not change his integrity. His thought of helping the world did not diminish because of his seclusion. When a fellow student fell ill, he traveled tens of thousands of miles with his tin staff to help him. At that time, I was in seclusion in Dongshan because of illness, and I admired him from afar. I did not expect him to take the initiative to invite me. The Dharma master came to me, and I tried my best to serve him. The previous poem has already roughly recorded these things, so I will not repeat them. Later, when he changed his mind and wanted to return to the mountain, I tried my best to persuade him to stay, and finally he got his wish. Together we built houses under the towering cliffs, and together we drew water from the mountain streams. Together we took lingzhi and herbs, and together we studied the Buddhist scriptures. Together we spent two years. It was not just like Ji Kang of Shanyang, who did not show joy or anger, and did not change his attitude even when the magistrate visited. But truly understood the profound principles, cleared away the recent stagnation. Washed away the slight dirt, and forgot his illness every day. Hoping to live together until old age, without any signs of separation. Since we follow fate, what reason is there to gather? In his later years, he traveled far away because of some things, and I had not seen him for a long time, and news was almost cut off. In the heat of summer, he contracted a disease and died in less than ten days. This was really destined! This trip to pay condolences is indeed for a reason. Bearing the bad news and feeling the pain is really human nature, how can paper and ink express it all? I am not seeking fame, but admiring his integrity and remembering his life. I really cannot remain silent, so I write these words to express my condolences. The words say: 'Looking up to explore form and consciousness, looking down to explore the principles and laws of things. Understanding the laws of music through sound, and recognizing the category through a single blade of grass. Things are strange because they are spiritual, and people are noble because they are wise. This is the meaning of the divine, observation and discernment. In the beginning, when I was young, I showed a clever mind. Between breathing in and out, there was a fragrant breath, and my mind was as broad as the sun and moon. Like a garden of orchids in full bloom, the wind blows and the fragrance spreads. Like that natural nature.'

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云披光發。求名約身。規操束已。儻或愚世。曾未近似。生以意泰。意管生理。孰是歡慰。程鄭趙李。家畜金繒。才練藝技。驤首揮霍。繁弦綺靡。酒酣調促。意妍服侈。朝迫景嚑。夕忌星徙。悠悠白日。悽悽良夜。年往歡流。厭來情舍。苦樂環回。終卒代謝。棄而更適。生速名借。誰能易奪。何術推移。精粗渾濟。善惡參差。即心有限。在理莫規。試核眾肆。庶獲所窺。道家躓近。群流缺遠。假名恒誰。傍義豈反。獨有兼忘。因心則善。傷物沉迷。羨彼驅遣。變服京師。振錫廬頂。長別榮冀。永息幽嶺。舍華襲素。去繁就省。人苦其難。子取其靜。昏之視明。即愚成絕。智之秉情。對理斯涅。吝既弗祛。滯亦安拔。子之矜之。為爾苦節。節苦在己。利貞存彼。以明闇逝。以慈累徙。欲以援物。先宜濟此。發軫情違。終然理是。梁鴻攜妻。荷蓧見子。雞黍接人。行歌通已。於世曰高。于道殊鄙。殆見法師。獨絕神理。形壽易盡。然諾難判。乘心即化。棄身靡嘆。懷道彌厲。景命已晏。矜物辭山。終息旅館。嗚呼哀哉。魂氣隨之。延陵已了。鳶螻同施。漆園所曉。委骸空野。豈異豈矯。幸有遺余。聊給蟲鳥。嗚呼哀哉。緬念生平。同幽共深。相率經始。偕是登臨。開石通澗。剔柯疏林。遠眺重疊。近屬嶇嵚。事寡地閑。

尋微探賾。何句不研。奚疑弗析。帙舒軸卷。藏拔紙襞。問來答往。俾日餘夕。沮溺耦耕。夷齊共薇。跡同心歡。事異意違。承疾懷灼。聞兇滿悲。孰云不痛。零淚沾衣。嗚呼哀哉。行久節移。地邊氣改。終秋中冬。逾桂投海。永念伊人。思深情倍。俯謝常人。仰愧無待。嗚呼哀哉。

廬山慧遠法師誄

宋謝靈運

道存一致。故異代同輝。德合理妙。故殊方齊致。釋公振玄風于關右。法師嗣沫流於江左。聞風而悅四海同歸。爾乃懷仁山林隱居求志。於是眾僧雲集勤修凈行。同法餐風棲遲道門。可謂五百之季仰劭舍衛之風。廬山之㟪俯傳靈鷲之音。洋洋乎未曾聞也。予志學之年希門人之末。惜哉誠愿弗遂。永違此世。春秋八十有四。義熙十三年秋八月六日薨。年逾縱心。功遂身亡。有始斯終千載垂光。嗚呼哀哉。乃為誄曰。

于昔安公。道風允被。大法將盡。頹綱是寄。體靜息動。懷真整偽。事師以孝。養徒以義。仰弘如來。宣揚法雨。俯授法師。威儀允舉。學不窺牖。鑒不出戶。粳糧雖御。獨為萇楚。朗朗高堂。蕭蕭法庭。既嚴既靜。愈高愈清。從容音旨。優遊儀形。廣運慈悲。饒益眾生。堂堂其器。亹亹其資。總角味道。辭親隨師。供養三寶。析微辯疑。盛化濟濟。仁德怡怡。於焉問道。

【現代漢語翻譯】 現代漢語譯本： 探求精微，沒有哪句話不研究；消除疑惑，沒有什麼疑問不分析。舒展開書卷，收藏起拔出的紙張。一來一往地問答，使得白天延長到夜晚。如同沮溺一起耕作，伯夷叔齊一起采薇，行為相同而內心喜悅，事情不同而心意相違。承受疾病而內心焦灼，聽到兇訊而充滿悲傷。誰說不會感到痛苦？眼淚沾濕衣裳。唉，可悲啊！時光流逝，節操改變，地域邊遠，風氣改變。從秋末到隆冬，跨越桂地，投身大海。永遠思念那個人，思念越深，情感越加倍。向下感謝普通人，向上慚愧沒有達到期望。唉，可悲啊！

《廬山慧遠法師誄》 宋 謝靈運

道的存在具有一致性，所以不同的時代也能共同輝映；德符合道理的精妙之處，所以不同的地方也能達到相同的境界。釋道安（釋安公）在關右弘揚玄風，慧遠法師（法師）在江左繼承並發展。聽到風聲而喜悅，四海之人共同歸向。於是懷著仁愛之心隱居山林，追求志向。眾僧雲集，勤奮修行清凈的行為。共同以佛法為食，棲息在道門之中。可以說是末法時代仰慕舍衛城的風範，廬山的陡峭山峰傳達著靈鷲山的音聲。多麼盛大啊，前所未聞。我在立志求學的年紀，希望成為門人中最末等的。可惜啊，真誠的願望沒有實現，永遠離開了這個世界。春秋八十四歲，義熙十三年秋八月六日去世。年齡超過了隨心所欲的年紀，功業成就而身軀逝去。有開始就有結束，千載之後依然閃耀光芒。唉，可悲啊！於是作誄文如下：

從前的釋道安（安公），他的道風確實被人們所敬仰。佛法將要衰敗，把衰頹的綱紀寄託在他身上。他使靜止的恢復生機，懷抱真理匡正虛偽。以孝道侍奉師長，以道義教養門徒。向上弘揚如來佛法（如來），宣揚佛法甘露（法雨）。向下傳授給慧遠法師（法師），使他的威儀舉止合乎規範。學習不需從窗戶向外看，明鑑不需走出家門。即使有精美的米糧，也只為像萇楚那樣的人準備。明亮的高堂，清靜的佛寺，既莊嚴又安靜，越發高尚越發清凈。從容地講述佛法精義，悠然自得地展現威儀風範。廣泛地施行慈悲，饒益眾多的眾生。多麼偉大的器度，多麼美好的資質。從小就愛好佛法，辭別父母跟隨師父。供養佛法僧三寶（三寶），分析精微的道理，辯論疑難的問題。盛大的教化事業多麼興盛，仁義道德多麼令人喜悅。在那裡問道。

【English Translation】 English version: Seeking the subtle and exploring the profound, no sentence is left unstudied; dispelling doubts, no question is left unanalyzed. Unrolling scrolls and storing away extracted papers, questions and answers flow back and forth, causing the day to stretch into night. Like Ju Ni and Zi Lu plowing together, or Boyi and Shuqi sharing wild herbs, actions are the same, and hearts rejoice; matters differ, and intentions diverge. Bearing illness with a burning heart, hearing of misfortune filled with sorrow. Who says there is no pain? Tears soak the clothes. Alas, how sad! Time passes, principles shift, lands are distant, customs change. From late autumn to mid-winter, crossing Gui territory, plunging into the sea. Forever remembering that person, the deeper the thought, the greater the affection. Downward, I thank ordinary people; upward, I am ashamed of not meeting expectations. Alas, how sad!

Eulogy for Dharma Master Huiyuan of Mount Lu By Xie Lingyun of the Song Dynasty

The Way exists in unity, so different eras can shine together; virtue aligns with the subtlety of reason, so different places can reach the same state. Master Shi Dao'an (Shi Angong) propagated the profound teachings in Guan You, and Dharma Master Huiyuan (Dharma Master) inherited and developed the flow in Jiang Zuo. Hearing the news and rejoicing, people from all over the world turned to him. Thereupon, cherishing benevolence, he lived in seclusion in the mountains and forests, pursuing his aspirations. Monks gathered, diligently cultivating pure conduct. Together they took Dharma as food and dwelled in the gate of the Way. It can be said that in the age of decline, they admired the style of Shravasti, and the steep peaks of Mount Lu conveyed the sound of Vulture Peak. How magnificent, never heard before. In the years of aspiring to learning, I hoped to be the least of his disciples. Alas, my sincere wish was not fulfilled, and I have forever left this world. He lived to the age of eighty-four, and passed away on the sixth day of the eighth month of autumn in the thirteenth year of Yixi. His age exceeded the age of following his heart's desire, his achievements were accomplished, and his body passed away. With a beginning, there is an end, and after a thousand years, his light will still shine. Alas, how sad! Therefore, I write this eulogy:

In the past, Shi Dao'an (Angong), his way of teaching was indeed admired by the people. The Dharma was about to decline, and the decaying principles were entrusted to him. He restored stillness to life, embraced truth and corrected falsehood. He served his teacher with filial piety and nurtured his disciples with righteousness. Upward, he propagated the Dharma of the Tathagata (Tathagata), proclaiming the rain of Dharma (Dharma rain). Downward, he passed it on to Dharma Master Huiyuan (Dharma Master), making his demeanor and conduct conform to the norms. Learning does not require looking out the window, and a clear mirror does not require leaving the house. Even if there is fine rice, it is only prepared for people like Chang Chu. The bright hall, the quiet temple, are both solemn and peaceful, becoming more noble and more pure. He calmly explained the essence of the Dharma, leisurely displayed his dignified demeanor. He widely practiced compassion, benefiting many living beings. What a great capacity, what wonderful qualities. From a young age, he loved the Dharma, bid farewell to his parents and followed his teacher. He made offerings to the Triple Gem (Triple Gem), analyzed subtle principles, and debated difficult questions. How prosperous was the great work of teaching, how delightful were his benevolence and virtue. There, he was asked about the Way.

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四海承風。有心載馳。戒德鞠躬。令聲續振。五濁暫隆。弘道讚揚。彌虛彌沖。十六王子。孺童先覺。公之出家。年未志學。如彼鄧林。甘露潤澤。如彼瓊瑤。既磨既琢。大宗戾止。座眾龍集。聿來胥宇。靈寺奚立。舊望研機。新學時習。公之勖之。載和載輯。乃修什公。宗望交泰。乃延禪眾。親承三昧。眾美合流。可久可大。穆穆道德。超于利害。六合俱否。山崩海竭。日月沈輝。三光寢晰。眾麓摧柯。連波中結。鴻化垂緒。徽風永滅。嗚呼哀哉。生盡沖素。死增傷凄。單蟄土槨。示同斂骸。人天感悴。帝釋慟懷。習習遺風。依依余凄。悲夫法師。終然是棲。室無停響。除有廣蹊。嗚呼哀哉。端木喪尼。哀直六年。仰慕洙泗。俯憚蹄筌。今子門徒。實同斯難。晨掃虛房。夕泣空山。嗚呼法師。何時復還。風嘯竹柏。云藹巖峰。川壑如丘。山林改容。自昔聞風。志願歸依。山川路邈。心往形違。始終銜恨。宿緣輕微。安養有寄。閻浮無希。嗚呼哀哉。

若邪山敬法師誄(並序)

宋張暢

夫待物而游致用生外道來自我懷抱以歡。故晦寶停璞。導兼車以出魏。鸞逸云緒。豈增軒以入衛。是以士之傲俗尚孤其道。幽居之民無悶高獨。吾每宣書夙流照爛。故已跋予感詠。身心不足。若乃沖獨之韻少歲已高

【現代漢語翻譯】 現代漢語譯本： 四海都承受著佛法的教化。有人一心想要追隨佛法奔馳。以戒律和德行約束自身，恭敬謹慎。美好的聲譽不斷延續和發揚。五濁惡世只是暫時的興盛，弘揚佛法的事業值得讚美和頌揚。佛法的道理越是空虛，越是充滿力量。十六位王子，年幼時就已覺悟。您出家的時候，年紀還未到學習的年齡。就像那鄧林一樣，得到甘露的滋潤。又像那美麗的玉石，經過打磨和雕琢。偉大的宗師來到這裡，座中的聽眾如龍般聚集。一起來到這片土地，在這靈驗的寺廟裡安身立命。研究舊有的佛法，學習新的知識。您勉勵我們，和諧相處，共同進步。於是修繕什公（鳩摩羅什，一位偉大的佛經翻譯家）的住所，宗派的期望得以實現。於是邀請禪宗的僧眾，親自領受三昧（一種禪定狀態）。各種美好的事物匯合在一起，可以長久而偉大。高尚的道德，超越了利益和損害。即使天地崩塌，山崩海枯，太陽和月亮失去光輝，三光（日、月、星）不再明亮，眾多的山峰倒塌，連綿的波濤中斷，偉大的教化留下緒業，美好的風尚永遠消滅。嗚呼，真是令人悲哀啊！生命終結于純潔和平靜，死亡增加了悲傷和淒涼。獨自安眠于土製的棺槨中，如同示現收斂骸骨。人和天都感到悲傷和憔悴，帝釋天（佛教中的一位天神）也悲痛不已。美好的遺風，令人依依不捨，剩餘的淒涼，令人難以忘懷。可悲啊，法師，最終還是安息於此。房間里沒有停留的迴響，只有寬廣的道路。嗚呼，真是令人悲哀啊！端木子（孔子的弟子）失去了孔子，悲哀了六年。仰慕著孔子的學說，卻又害怕被世俗所束縛。現在您的門徒，也面臨著同樣的困難。早晨打掃空虛的房間，晚上在空曠的山中哭泣。嗚呼，法師，您什麼時候才能回來啊！風在竹林和柏樹間呼嘯，雲霧籠罩著巖石山峰。河流和山谷變得像山丘一樣，山林改變了容貌。從前就聽聞您的風範，立志歸依佛法。山川道路遙遠，心嚮往之，身卻不能至。始終懷著遺憾，只因宿世的因緣淺薄。希望在安養凈土有所寄託，對閻浮提（我們所居住的這個世界）不再有希望。嗚呼，真是令人悲哀啊！

《若邪山敬法師誄(並序)》 宋 張暢

依靠外物來遊樂，就會產生外在的慾望，只有從自我內心懷抱喜悅，才能真正快樂。所以要隱藏寶物，停止雕琢璞玉。引導車輛從魏國出發，鸞鳥飛逸在雲端，難道能增加軒轅（黃帝）進入衛國的榮耀嗎？因此，傲視世俗的士人，崇尚孤獨，才能堅持自己的道。幽居的人民，沒有煩悶，才能保持高尚的品格。我常常宣讀佛經，早早就被佛法照亮，所以已經寫了跋文，表達我的感受和詠歎，但仍然覺得身心不足。像您這樣沖淡孤獨的韻味，從小就已顯現出高尚的品格。

【English Translation】 English version: All the lands under the heaven receive the influence of the Dharma. Some wholeheartedly desire to follow the Dharma diligently. Restraining oneself with precepts and virtues, being respectful and cautious. The good reputation continues to spread and flourish. The five turbidities are only temporarily prosperous, and the cause of propagating the Dharma is worthy of praise and admiration. The more empty the principles of the Dharma are, the more powerful they become. The sixteen princes awakened at a young age. When you became a monk, you were not yet old enough to study. Like that Deng Forest, it is nourished by sweet dew. Like that beautiful jade, it is polished and carved. The great master came here, and the audience in the seat gathered like dragons. Come together to this land and settle down in this efficacious temple. Study the old Dharma and learn new knowledge. You encourage us to get along in harmony and make progress together. So repair the residence of Kumarajiva (a great translator of Buddhist scriptures), and the expectations of the sect can be realized. So invite the Zen monks to personally receive Samadhi (a state of meditation). All kinds of beautiful things come together, which can be long-lasting and great. Noble morality transcends interests and harms. Even if the heaven and earth collapse, the mountains collapse and the sea dries up, the sun and the moon lose their brilliance, the three lights (sun, moon, and stars) are no longer bright, the many peaks collapse, and the continuous waves are interrupted, the great teachings leave behind the foundation, and the beautiful customs are forever destroyed. Alas, it is so sad! Life ends in purity and peace, and death increases sadness and desolation. Sleeping alone in an earthen coffin, as if showing the collection of bones. Both humans and heavens feel sad and haggard, and even Sakra (a deity in Buddhism) is in great pain. The beautiful legacy is unforgettable, and the remaining desolation is unforgettable. Alas, Dharma Master, you finally rest here. There is no lingering echo in the room, only a wide path. Alas, it is so sad! Duanmu Ci (a disciple of Confucius) lost Confucius and grieved for six years. Admiring Confucius's teachings, but also afraid of being bound by the world. Now your disciples are also facing the same difficulties. Sweeping the empty room in the morning and crying in the empty mountains in the evening. Alas, Dharma Master, when will you return! The wind howls in the bamboo forest and cypress trees, and the clouds cover the rocky peaks. The rivers and valleys become like hills, and the mountains and forests change their appearance. I have heard of your demeanor since the past, and I am determined to take refuge in the Dharma. The mountains and rivers are far away, the heart yearns for it, but the body cannot reach it. Always holding regrets, only because the karmic connection in the past life is shallow. I hope to have a place in the Pure Land of Bliss, and no longer have hope for Jambudvipa (the world we live in). Alas, it is so sad!

Eulogy for Dharma Master Jing of Ruoxie Mountain (with Preface) By Zhang Chang of the Song Dynasty

Relying on external things for pleasure will produce external desires. Only by embracing joy from within can one be truly happy. Therefore, one must hide treasures and stop carving jade in the rough. Guiding vehicles from the State of Wei, and the phoenix flying in the clouds, can it increase the glory of Xuanyuan (the Yellow Emperor) entering the State of Wei? Therefore, scholars who despise the world, advocating solitude, can adhere to their own path. People living in seclusion, without boredom, can maintain noble character. I often recite Buddhist scriptures and have been illuminated by the Dharma early on, so I have already written a postscript to express my feelings and sighs, but I still feel that my body and mind are insufficient. Like you, the charm of being indifferent and solitary has shown a noble character since childhood.

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。絕嶺之氣早志能遠。初憩駕廬山年始勝發。緬邈之志直已千里。乃求剃形就道忘家入法。時沙門釋慧遠。雖高其甚高。以其尚幼未之許也。遂乃登孔澗首太羊臨虛投地之險。以身易志。法師乃奇而納焉。胄翔華胤業集素履。勁露未嚴先風苦節。同學不勝其勞。若人不改其操。於時經藏始東。肄業華右。遂扣涂萬里。屢游函洛。定慧相曉致用日微。羅什既亡。遠公沈世。乃還跡塞門屏居窮岫。其不出意若邪山之者于茲二十餘年矣。余叔謝病歸身。惟風停想。法師乘感來游。積席談晏。清榭竟言不別而別。故已默語交達而動靜虛員矣。徴士戴颙秀調宣簡。神居共逸風理交融。乃倚岫成軒停林啟館。即此人外因心會友。西河方浪東山已隤。風雲既盡草木余哀心之憂矣。淚合無開。嗚呼哀哉。乃為作誄曰。

在尚尚王。歌鳳伊洛。逸路翔云。高軒鳴鶴。靈源世流。幽人代作。歸來之子。跨古逢運。結𨅊承風。遵途襲問。緯玉則溫。經金斯振。歲學尚幼。年盈數始。令德既軒。其秀唯起。鋒穎萬代。風標千里。情愛相輕。家國如草。達矣哲人。獨肆玄寶。總駕七覺。飛案八道。三江多靜。湛勝廬山地去萬物。軌跡停玄。遼遼清慧。結宇承煙。前驅群有。首路人天。吾生制融。集彼清風。業流善會。情竦妙同。白日春上。

【現代漢語翻譯】 現代漢語譯本： 絕嶺之氣，早早地就顯示出他志向的高遠。最初在廬山稍作停留，就開始嶄露頭角。他那緬邈的志向，一開始就已直指千里之外。於是他剃髮出家，忘卻家庭，皈依佛法。當時沙門釋慧遠（Shi Huiyuan，東晉時期著名高僧），雖然讚賞他非常優秀，但因為他年紀尚小，沒有答應他的請求。於是他就攀登孔澗，登上太羊山，面臨著投身虛空的危險，以生命來表明自己的志向。慧遠法師這才感到驚奇，接納了他。他出身於華貴的家族，積累了美好的德行，在寒冷的露水還未降臨之前，就以嚴酷的節操要求自己。同學們都無法忍受那樣的勞苦，而他卻始終不改變自己的操守。當時，經藏剛剛傳入東方，他在華右地區廣泛學習。於是他跋涉萬里，多次遊歷函谷關和洛陽。定和慧相互啓發，但實際應用卻日益衰微。鳩摩羅什（Kumarajiva，佛教 великий переводчик）已經去世，慧遠公也已過世。於是他返回塞門，隱居在偏遠的深山中。他不出山的心意，就像邪山一樣堅定，至今已經二十多年了。我的叔父謝病歸隱，一心向往清靜。法師因感應而來游，我們一起坐著，悠閒地交談。在清靜的樓閣里，我們最終不告而別，實際上已經達到了心領神會、動靜皆宜的境界。隱士戴颙（Dai Yong，東晉雕塑家和隱士）的才華高雅，品行簡樸，精神境界共同超脫，風雅情理相互交融。於是他依山建造房屋，在樹林中開設館舍。就在這人世之外，因心相會，結交朋友。西河的盛況已經過去，東山的事業也已衰敗。風雲已經消散，只剩下草木的哀傷，心中充滿了憂愁。眼淚彙集在一起，無法停止。嗚呼，可悲啊！於是為他作誄文說：

在尚尚王（Shangshang Wang，指古代的賢明君王）的時代，歌頌鳳凰在伊水和洛水之間飛翔。超逸的道路如同彩雲飛翔，高貴的車駕如同鳴叫的仙鶴。靈性的源泉世代流傳，隱士們代替先人繼續創作。歸來的賢士啊，跨越古代，逢迎盛世。結草啣環，繼承美好的風尚，遵循正途，繼承先賢的教誨。像玉一樣溫潤，像金一樣振奮。年幼時就開始學習，年紀輕輕就已初露鋒芒。美好的品德已經顯揚，他的才華也開始嶄露頭角。鋒芒和才華將流傳萬代，風度和儀態將影響千里之外。輕視情愛，把家庭和國家看得像草芥一樣。通達的哲人啊，獨自發揮玄妙的智慧。總攬七覺支，飛翔在八正道上。三江多麼平靜啊，湛藍而清澈。勝過廬山這塊遠離萬物的地方，他的足跡停留在玄妙的境界。遼闊而清明的智慧啊，建造房屋，承受著煙霞。走在所有生命的前面，開闢通往人天之路。我的一生受到限制和約束，聚集著那些清風。事業的流轉，美好的相會，情感的肅穆，奇妙的相同。白日高照，春天來臨。

【English Translation】 English version: His spirit, like that of towering mountains, showed early on that his aspirations were lofty and far-reaching. Initially pausing at Mount Lu (Mount Lu, a famous mountain in China), he began to distinguish himself. His distant ambitions were directed towards a thousand miles away from the very beginning. Therefore, he shaved his head to become a monk, forgetting his family and entering the Buddhist Dharma. At that time, the monk Shi Huiyuan (Shi Huiyuan, a famous eminent monk in the Eastern Jin Dynasty), although praising him as exceptionally talented, did not grant his request because he was still young. Consequently, he climbed Kongjian Gorge, ascended Mount Taiyang, and faced the danger of throwing himself into the void, using his life to demonstrate his determination. The Dharma Master Huiyuan was then amazed and accepted him. He came from a noble family and accumulated virtuous deeds, enduring harsh discipline before the severe frost even arrived. His fellow students could not bear such hardship, but he never changed his principles. At that time, the Buddhist scriptures had just been introduced to the East, and he studied extensively in the Hua Right region. Thus, he traveled tens of thousands of miles, visiting Hangu Pass and Luoyang multiple times. Samatha and Vipassanā (calm abiding and insight) mutually inspired each other, but their practical application gradually declined. Kumarajiva (Kumarajiva, a great Buddhist translator) had already passed away, and Master Huiyuan had also passed away. Therefore, he returned to Saimen and secluded himself in remote mountains. His determination not to leave the mountains was as firm as that of Mount Xie, and it has been more than twenty years now. My uncle retired due to illness, longing for tranquility. The Dharma Master came to visit out of karmic connection, and we sat together, conversing leisurely. In the serene pavilion, we eventually parted without saying goodbye, but in reality, we had already reached a state of mutual understanding, where both movement and stillness were perfectly integrated. The recluse Dai Yong (Dai Yong, a sculptor and recluse in the Eastern Jin Dynasty) possessed elegant talent and simple character, with their spiritual realms transcending together, and their refined sentiments intermingling. Therefore, he built houses against the mountains and opened halls in the forests. In this world beyond the mundane, they met as friends through their hearts. The prosperity of the West River had passed, and the affairs of the East Mountain had also declined. The wind and clouds had dissipated, leaving only the sorrow of the grass and trees, and his heart was filled with sorrow. Tears gathered together, unable to stop. Alas, how sad! Therefore, I composed an elegy for him, saying:

In the era of Shangshang Wang (Shangshang Wang, referring to ancient wise rulers), the phoenix was praised for flying between the Yi and Luo rivers. The transcendent path was like flying colorful clouds, and the noble carriage was like the crane's cry. The source of spirituality flows through generations, and recluses continue to create in place of their ancestors. The returning virtuous one, traversing ancient times, meets the prosperous age. Tying grass and bearing rings, inheriting the beautiful customs, following the right path, inheriting the teachings of the sages. As warm as jade, as invigorating as gold. He began to study at a young age, and his talent began to emerge at a young age. His beautiful virtues have already been manifested, and his talent has also begun to emerge. His sharpness and talent will be passed down for generations, and his demeanor and bearing will influence thousands of miles. He despises love and affection, regarding family and country as insignificant as grass. The enlightened philosopher, he alone displays profound wisdom. He encompasses the Seven Factors of Enlightenment, flying on the Eightfold Path. How peaceful the Three Rivers are, blue and clear. Surpassing Mount Lu, a place far from all things, his footsteps remain in the realm of the profound. Vast and clear wisdom, building houses, bearing the mist and clouds. Walking in front of all beings, opening the path to humans and gods. My life is limited and constrained, gathering those clear winds. The flow of career, the beautiful meeting, the solemnity of emotions, the wonderful sameness. The white sun shines brightly, and spring arrives.

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素月秋中。方寸無底。六合可窮。卓彼羅什。三界特秀。真俗冠冕。神道領袖。若人對響。承車即𨅊。沙漠織寒。長風負雪。投袂冰霜。攬裾暮節。誰斯問津。悠焉在哲。莊衿老帶。孔思周情。百時如一。京載獨開。胸地既滿。顧惟糟魄。移此無生。凄居樹席。妙入環中。道出形上。所謂伊人。玄途獨亮。智虛于情。照實其相。生住無住。異壞相尋。羅什就古。慧遠去今。匠石何運。伯牙罷音。殷憂逃遁。昔還爾心。東巖解跡。削景若邪。早帳風首。春席云阿。流庭結草。澓渚含波。月軒東秀。日落西華。情步不辭。寢興高絕。白雲臨操。清風練節。經綸五道。提衡六趣。四諦歸想。三乘總路。生滅在法。諸行難常。哲人薪盡。舊火移光。白日投晦。中春起霜。嗚呼哀哉。昔余紈發。早宴清衿。送志悲歲。迎韻者心。家貧親老。耕而弗飽。就檄追歡。身素孤夭。既隔于形。徒通以道。自我從病。高榭東山。明月途靜。白雲路閑。承松吐嘯。風上舒言。咨予戴侯。風居涼峻。佇館伊人。流心酌韻。如何高期。隔成幽顯。五絃喪弄。三𨢩誰盞。嗚呼哀哉。山泉同罷。松竹哀涼。秋朝霜露。寒夜嚴長。嗚呼哀哉。孤猿將思。旅雁聲時。廣開性品。無情者誰。連臺成草。比館唯悲。存亡既代。物色長衰。嗚呼哀哉。蒼生失御。

【現代漢語翻譯】 現代漢語譯本： 在素凈的月光和秋色之中，人的心思深邃而沒有底限，即使是廣闊的天地也可以被窮盡。卓越的鳩摩羅什（Kumārajīva，一位偉大的佛經翻譯家），是三界中特別傑出的人物，堪稱真諦和俗世的典範，是精神領域的領袖。如果有人能像他一樣迴應，就能立刻領悟佛法的精髓。在荒涼的沙漠中編織著寒冷，長風裹挾著雪花。捲起衣袖面對冰霜，整理好衣襟迎接暮色。有誰來詢問渡口的方向？那悠遠的地方就在智者那裡。穿著端莊的衣服，繫著老舊的腰帶，像孔子一樣思索，像周公一樣充滿情感，無論何時都始終如一。京城因此而獨自開放，胸懷已經充滿智慧，回頭看那些世俗的知識就像酒糟一樣無用。將這不生不滅的真理，轉移到淒涼的居所，像樹木一樣安住。巧妙地進入圓融的境界，所說的道理超越了有形的事物。所說的這個人啊，獨自明亮地照耀著玄妙的道路。智慧超越了情感，真實地照見了萬物的真相。生起、安住、沒有安住，變化和壞滅相繼而來。鳩摩羅什已經成爲了過去，慧遠（Huìyuǎn，東晉時期佛教領袖）也離開了現在。工匠失去了運用技藝的機會，伯牙也停止了彈奏琴絃。深深的憂慮逃遁而去，過去的心回到了現在。東巖寺已經解除了行跡，像若耶溪的西施一樣削減了身影。早早地在風口搭起帳篷，在春天的雲端鋪設坐席。流水庭院裡雜草叢生，廣闊的水邊蘊含著波濤。月光照耀的樓閣向東展現秀麗，夕陽在西邊的山坡落下。情感的腳步沒有停止，睡眠和清醒都達到了高遠的境界。白雲好像在俯視著我們的操守，清風好像在磨練著我們的節操。治理五道輪迴，衡量六道眾生。四諦（catuḥ-satya，佛教的基本教義，即苦、集、滅、道）引導我們歸向真理，三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）是通往解脫的總路。生滅變化是事物本來的規律，諸行（saṃskāra，一切有為法）都是無常的。哲人燃盡了自己，舊的火焰轉移了光芒。太陽落入了黑暗，仲春時節卻降下了霜。嗚呼，可悲啊！過去我還是個年輕的孩子，很早就參加了清雅的宴會。送別志向，悲傷地度過一年，迎接與我心意相通的人。家境貧寒，父母年老，耕作卻吃不飽。於是應徵入伍，追逐歡樂，而我天生孤單。既然形體已經阻隔，只能通過道理來溝通。自從我生病以來，就住在高高的樓閣和東邊的山坡上。明月照耀著道路，一片寂靜，白雲飄蕩，道路空閑。對著松樹呼吸吐納，在風中舒展言語。我詢問戴侯（Dài Hóu，人名），這裡的風很大，氣候涼爽而嚴峻。我在這裡等待著你，傾注心意，斟酌韻律。為什麼我們崇高的約定，被分隔成幽暗和顯明？五絃琴失去了演奏，三𨢩（sān xiàn，樂器名）由誰來把盞？嗚呼，可悲啊！山泉也停止了流淌，松樹和竹子也顯得哀傷淒涼。秋天的早晨，佈滿了霜露，寒冷的夜晚，顯得漫長而嚴酷。嗚呼，可悲啊！孤獨的猿猴好像在思念，遷徙的雁群發出鳴叫。廣泛地開啟本性的品德，誰會是沒有情感的呢？連綿的樓臺長滿了雜草，相鄰的館舍只有悲傷。存在和滅亡交替更迭，世間萬物的色彩都將衰敗。嗚呼，可悲啊！蒼生失去了統治。

【English Translation】 English version: Amidst the serene moonlight and autumnal hues, the human mind is profound and limitless, capable of exhausting even the vastness of the universe. The eminent Kumārajīva (a great translator of Buddhist scriptures), stands out as an exceptional figure in the three realms, a paragon of both truth and the mundane, and a leader in the spiritual domain. If one can resonate with him, one can immediately grasp the essence of the Dharma. In the desolate desert, coldness is woven, and the long wind carries snowflakes. Rolling up sleeves to face frost and ice, tidying robes to welcome the twilight. Who will inquire about the direction of the ferry? That distant place resides within the wise. Wearing dignified attire, with an old belt fastened, contemplating like Confucius, filled with emotions like the Duke of Zhou, remaining consistent at all times. The capital city thus opens up uniquely, the heart already filled with wisdom, looking back at worldly knowledge as mere dregs. Transferring this unborn and undying truth to a desolate dwelling, abiding like trees. Skillfully entering the realm of perfect harmony, the spoken doctrines transcend tangible things. That person spoken of, shines brightly alone, illuminating the mysterious path. Wisdom surpasses emotions, truthfully illuminating the true nature of all things. Arising, abiding, non-abiding, change and decay follow one another. Kumārajīva has become the past, and Huìyuǎn (a Buddhist leader during the Eastern Jin Dynasty) has also departed from the present. The craftsman has lost the opportunity to wield his skills, and Boya has ceased playing his zither. Deep sorrow has fled, and the past heart has returned to the present. Dongyan Temple has relinquished its traces, diminishing its form like Xi Shi of the Ruoye Creek. Setting up tents early in the windy pass, laying out seats in the spring clouds. The flowing courtyard is overgrown with weeds, and the vast waters contain waves. The moonlit pavilion displays beauty to the east, and the setting sun falls on the western slopes. The steps of emotion have not ceased, and sleep and wakefulness have reached lofty realms. White clouds seem to be overlooking our conduct, and the clear wind seems to be refining our integrity. Governing the five paths of reincarnation, measuring the six realms of beings. The Four Noble Truths (catuḥ-satya, the basic teachings of Buddhism, namely suffering, its origin, its cessation, and the path to its cessation) guide us towards truth, and the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are the general path to liberation. Birth and death are the inherent laws of things, and all phenomena (saṃskāra, all conditioned things) are impermanent. The wise man has burned himself out, and the old flame has transferred its light. The sun has fallen into darkness, and frost has fallen in mid-spring. Alas, how sad! In the past, I was a young child, and I attended elegant banquets early on. Bidding farewell to aspirations, spending the year in sorrow, welcoming those who share my heart. The family is poor, the parents are old, and tilling the land is not enough to eat. So I joined the army, pursuing joy, but I am inherently lonely. Since the physical form has been separated, we can only communicate through reason. Since I became ill, I have lived in the high pavilion and on the eastern slopes. The bright moon illuminates the road, all is quiet, the white clouds drift, the road is empty. Breathing in and out towards the pine trees, expressing words in the wind. I ask Dai Hou (personal name), the wind here is strong, and the climate is cool and severe. I am waiting for you here, pouring out my heart, deliberating on the rhymes. Why is our lofty agreement separated into darkness and light? The five-stringed zither has lost its performance, and who will hold the cup for the three𨢩 (sān xiàn, name of a musical instrument)? Alas, how sad! The mountain spring has also stopped flowing, and the pine trees and bamboos also appear sad and desolate. In the autumn morning, frost and dew are everywhere, and the cold night seems long and harsh. Alas, how sad! The lonely ape seems to be longing, and the migrating geese are calling. Broadly opening the virtues of nature, who would be without emotion? The continuous terraces are overgrown with weeds, and the adjacent halls are only filled with sorrow. Existence and extinction alternate, and the colors of all things will decay. Alas, how sad! The people have lost their ruler.

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萬物無歸。陰爽就夜。重陽頓暉。嗚呼哀哉。伊四望之茫茫。愴余心之悄悄。雖淚至之有端。固憂來其無兆。隱(于靳反)長思以嘆悲。諒縱橫于言表。嗚呼哀哉。

新安寺釋玄運法師誄(並序)

南齊釋慧林

維建武四年五月八日甲午。沙門釋玄運右臥不興。神去危城嗚呼哀哉。法師本譙邦右族。寓於燉煌。幼稟端明仁和之性。長樹弘懿沖閑之德。真粹天挺夙鑒道勝。乃遺擯俗纏超出塵礙。濯景玄津棲習法道。率由儀律之絕。精學體微之妙。潛仁晦名之行。散畜忘相之施。無德而稱者。日夜而茂焉。敷說架乎當時。理思冠乎中世。鉆仰之徒自遠而來。虛至實歸遍於轍跡。帝后儲貳之尊。藩英鼎宰之重。莫不揖道宗師瞻猷結敬。而宏量邃奧不以貴賤舛其顧眄。夷整淵深不以寒暑品其懷抱。所以括綜像末崇振頹流者。法師其人矣。啟訓之緣有限。負手之歌會終。風火告徴。愈恬明於危識。靈聖滅現。屢恭悅于告漸。春秋六十九。嗚呼哀哉。外稟哽識內咨慟魂。慕題往跡行寔浮言。乃作誄曰。

世滯悠曠。苦海遐長。欲蓋修掩。愛網宏張。法燈不耀。慧日霾光。朽宅燔仆。炎火浮揚。二儀構毀。算其有歲。三轉廓遼。空劫誰計。從冥詎曉。淪川莫濟。接踵既疏。寔資命世。日誕明哲。降靈自緣。

【現代漢語翻譯】 現代漢語譯本： 萬物終將消逝，無處可歸。夜晚籠罩著陰涼，重陽節的光輝也黯淡了。唉，多麼悲哀啊！放眼四望，一片茫茫，我的內心充滿了悲傷。雖然眼淚的流淌有其原因，但憂愁的到來卻毫無預兆。我只能隱藏著長久的思念，發出嘆息和悲哀，讓縱橫交錯的情感在言語中流露。唉，多麼悲哀啊！

《新安寺釋玄運法師誄(並序)》

南齊 釋慧林

在建武四年五月八日甲午這一天，沙門（shamen，佛教出家人的通稱）釋玄運（Shi Xuan Yun）右側臥倒，再也沒有醒來。他的神識離開了這危脆的色身，唉，多麼悲哀啊！法師（fashi，對有德行的僧人的尊稱）原本是譙國（Qiao Guo）的顯赫家族出身，後來居住在敦煌（Dunhuang）。從小就秉持著端正明朗、仁慈祥和的品性，長大后樹立了弘大美好的品德。他天性純真，很早就認識到道的殊勝，於是拋棄世俗的束縛，超越塵世的障礙，在玄妙的佛法中洗滌身心，學習佛法。他嚴格遵守戒律，精研微妙的佛法。他潛藏仁德，隱匿名聲，廣行佈施，不著形相。即使沒有刻意追求名聲，他的美德也日益彰顯。他的講說足以影響當時的人們，他的思想足以冠絕中世。前來鉆研仰慕的人從遙遠的地方趕來，帶著虛心而來，帶著實得而歸，足跡遍佈各地。就連皇帝、皇后、太子這些尊貴的人，以及地位顯赫的官員，無不對他表示敬意，尊他為導師。但他胸懷寬廣，不會因為對方的地位高低而改變自己的態度。他品行端正，內心深邃，不會因為寒暑而改變自己的情懷。所以，能夠總結佛法衰落的原因，振興頹廢的佛法的人，就是法師這樣的人啊！接受教誨的緣分是有限的，不能再聽他講法了。風火（feng huo，指四大不調）示警，他更加坦然面對；聖靈示現，他多次恭敬地表示喜悅。享年六十九歲，唉，多麼悲哀啊！我只能在外表上表達哽咽，在內心深處感到悲痛。爲了追慕他的往昔事蹟和真實品行，我寫下這篇誄文：

世道衰敗而漫長，苦海無邊而遙遠。想要掩蓋和修飾，但愛慾之網卻更加張揚。佛法的燈火不再明亮，智慧的太陽也被陰霾遮蔽。朽壞的房屋倒塌了，熊熊的火焰四處蔓延。天地萬物的構成和毀滅，都有其固定的年歲。佛法的三轉十二行相（san zhuan shi er xing xiang）廣大而遼闊，空劫（kong jie，佛教時間概念）又有誰能計算？從黑暗中何時才能醒悟？在苦難的河流中沉淪，又有誰能救濟？繼承佛法的人已經很少了，實在需要有承擔使命的人出現。於是誕生了明智的人，降臨人世，這都是因緣所致。

【English Translation】 English version: All things return to nothingness. The cool shade embraces the night. The brilliance of the Double Ninth Festival fades. Alas, how sorrowful! Gazing afar, all is vast and indistinct. My heart is filled with quiet grief. Though tears flow for a reason, sorrow arrives without warning. I hide my longings with sighs and lamentations, allowing my tangled emotions to spill forth in words. Alas, how sorrowful!

Eulogy for Dharma Master Shi Xuan Yun of Xin'an Temple (with Preface)

By Shi Huilin of the Southern Qi Dynasty

On the day of Jiawu, the eighth day of the fifth month of the fourth year of Jianwu, the Shramana (shramana, a common term for Buddhist monks) Shi Xuan Yun (Shi Xuan Yun) lay down on his right side and did not rise again. His spirit departed from this fragile body. Alas, how sorrowful! The Dharma Master (fashi, an honorific title for virtuous monks) was originally from a prominent family in Qiao State (Qiao Guo), later residing in Dunhuang (Dunhuang). From a young age, he possessed a nature of uprightness, brightness, benevolence, and harmony. As he grew, he cultivated virtues of greatness, excellence, tranquility, and leisure. Truly pure in nature, he recognized the superiority of the Dao early on. Thus, he abandoned worldly entanglements, transcended the obstacles of the mundane, cleansed his mind in the profound teachings, and practiced the Dharma. He strictly adhered to the precepts and meticulously studied the subtle principles of the Dharma. He concealed his benevolence, hid his fame, and practiced generosity without attachment to form. Even without deliberately seeking recognition, his virtues flourished day and night. His teachings were influential in his time, and his thoughts were unsurpassed in the middle ages. Those who came to study and admire him arrived from afar, with humility and returned with real gains, their footprints covering the land. Even the Emperor, Empress, and Crown Prince, as well as high-ranking officials, all showed him respect, honoring him as their teacher. Yet, with his broad mind, he did not alter his demeanor based on their status. His conduct was upright, and his heart was profound, unaffected by heat or cold. Therefore, the one who could summarize the reasons for the decline of the Dharma and revive its decaying state was the Dharma Master. The opportunity to receive his teachings is limited, and the song of learning from him has come to an end. The signs of the elements (feng huo, referring to the imbalance of the four elements) appeared, and he faced them with greater equanimity. Spiritual signs manifested, and he repeatedly expressed his joy with reverence. He lived to the age of sixty-nine. Alas, how sorrowful! I can only express my grief outwardly and feel the pain in the depths of my soul. To commemorate his past deeds and true character, I compose this eulogy:

The world is decaying and vast, the sea of suffering is boundless and distant. One tries to cover up and mend, but the net of desire spreads even wider. The lamp of the Dharma no longer shines brightly, and the sun of wisdom is obscured by haze. The decaying house has collapsed, and raging flames spread everywhere. The formation and destruction of heaven and earth have their fixed years. The three turnings of the Dharma Wheel (san zhuan shi er xing xiang) are vast and expansive, and who can calculate the kalpas (kong jie, a Buddhist concept of time)? When will one awaken from the darkness? Who can save those who are sinking in the river of suffering? Those who inherit the Dharma are already few, and there is a real need for someone to bear the mission. Thus, a wise person is born, descending into the world, all due to causes and conditions.

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涵徴蘊器。有表孩年。神幾幼澈凝鑒早宣。猶玉初瑩。若珠啟泉。疵厭塵濁。超悟玄微。訣舍愚縛。澄翦情違。齠年植節。草歲從師。承規檢敬。肅范儀威。秉躬淳潔。淑慎心行。學辨秘源。問窮理夐。前隱用照。往疑斯鏡。匠佚功倍。思高業盛。爰洎中歲。綽奧宏廣。輪演法空。云滌日朗。乘衢若夷。權開似敞。悠悠品類。式是宗仰。右河振聞。左江標秀。聲因德宣。稱緣道富。提獎詢求。悅懌研授。仁厚猶地。志高如岫。輟餐赴嗛。舍纊矜寒。蓄無停日。財以施單。寧賤傲色。匪貴愉顏。湛茲懿慶。均彼籍蘭。教之所洽。晦識斯明。智之所誘。務以心成。接惛茂貨。撫迷諒情。憑微請要。莫不咸亨。險路恒遠。開引有極。生滅相禪。唸唸匪息。徂年寡留。西光遽逼。云變豈停。將運凈域。嗚呼哀哉。體深病苦。慮達四疾。針石醫巫。分劑貶失。端情法旅。正想慈律。不捨勇勤。誓拯群墜。嗚呼哀哉。合既終離。假會應謝。同悲素林。寂然中夜。談人勖善。瞻天儼駕。即彼紺宮。去此塵舍。嗚呼哀哉。絕微言于永沒。毀舟航于遐澨。挨崇塵之嚴華。蕪峻堂之雕麗。舍形有其若遺。遷情靈其何界。資訓仰兮眷徒。空血淚兮感逝。嗚呼哀哉。

南齊安樂寺律師智稱法師行狀

闕撰人

法師諱智稱。其

先日某郡某氏。挹汾澮之清源。稟河山之秀質。蓄靈因於上業。成慧性于閻浮。直哉惟清爰初夙備。溫良恭儉體以得之。然天韻真確。含章隱曜。沈漸人群。莫能測其遠邇。蓋由徑寸之華韜光浚壑。盈尺之寶未剖聯城。監觀者罔識其巨麗。逖聽者弗得其鴻名。羈束戎旅俯起阡陌。年登三十。始覽眾經。退而嘆曰。百年倏忽功名為重。名不常居功難與必。且吉兇悔吝孔書已驗。變化起伏歷聖來稱。安知崢嶸之外寥廓之表。籠括幽顯大援無邊者哉。彼有師焉。吾知歸矣。遂乃長揖五忍斂衽四依。挫銳解紛於是乎盡。宋大明中。益部有印禪師者。苦節洞觀郁為帝師。上人聞風自托一面盡禮。印公言歸庸蜀。乃攜手同舟。以宋泰始元年出家于玉壘。誠感人天信貫金石。直心波若高步道場。既乃敬業承師就賢辯志。遨遊九部馳騁三乘。摩羅之所宣譯。龍王之所韜秘。雖且受持諷誦。然未取以為宗。常謂攝心者跡。跡密則心檢。弘道者行。行密則道存。安上治人莫先乎禮。閑邪遷善莫尚乎律。可以驅車火宅翻飛苦海。瞻三途而勿踐。歷萬劫而不衰者。其毗尼之謂歟。乃簡棄枝葉積思根本。頓轡洗心以為己任。於是曳錫踽步千里遊學。擁經持缽百舍不休。西望荊山南過澧浦。周流華夏博採奇聞。土木形骸琬琰心識。靡高不仰。無堅不

【現代漢語翻譯】 先前，某郡的某人，汲取汾水和澮水的清澈源頭，秉承河山的秀美資質，在上輩子的事業中積累了深厚的靈性因緣，在閻浮提（Jambudvipa，指我們所居住的這個世界）成就了智慧的本性。他的品行正直而純潔，從小就具備了美好的德行。他溫和善良、恭敬謙遜，並將這些品質體現在行動中。然而，他的天賦和才華卻像蘊含光芒的寶玉一樣，隱藏著不顯露。他逐漸融入人群，沒有人能夠預測他未來的成就。這就像一寸大小的寶玉，用華麗的盒子包裹著，光芒被深淵所掩蓋；又像盈尺的寶物，還沒有被剖開，價值就足以媲美幾座城池。那些觀察他的人，無法認識到他的偉大和美麗；那些遠遠聽到他名字的人，也無法瞭解他的鴻鵠之志。他被束縛在普通的行列中，在田野間辛勤勞作。到了三十歲，才開始廣泛閱讀各種經典。退下來後感嘆道：『人生百年，轉瞬即逝，追求功名是重要的。然而，名聲不會永遠存在，功業也難以保證一定成功。況且，吉兇禍福，在孔子的書中已經得到了驗證；變化起伏，歷代的聖人也都在稱頌。怎麼知道在世俗的追求之外，在那廣闊無垠的境界里，存在著能夠包容幽冥和顯現，提供無限幫助的事物呢？那裡有我的老師，我知道該去哪裡了。』於是，他向五忍（五種忍辱）長揖，向四依（佛教徒所依止的四個對像：比丘、比丘尼、優婆塞、優婆夷）斂衽，決心消除煩惱，解決紛爭。在宋朝大明年間，益州（古代地名，大致相當於現在的四川盆地）有一位印禪師，以其艱苦的修行和深刻的見解，成爲了皇帝的老師。這位居士聽聞他的名聲，便前往拜訪，以弟子之禮相待。印禪師準備返回蜀地，於是他便與禪師一同乘船。在宋泰始元年，他在玉壘山出家。他的真誠感動了人天，他的信念如同金石般堅定。他以正直的心修習般若智慧，在高高的道場上闊步前進。出家后，他尊敬地學習老師的教誨，親近賢能之人，立下堅定的志向。他遨遊於九部經典之中，馳騁於三乘佛法之中。無論是摩羅（可能是指鳩摩羅什，著名的佛經翻譯家）所翻譯的經典，還是龍王所秘密守護的法門，他都認真地受持和諷誦。然而，他並沒有將這些作為自己的宗派。他常說，約束內心是行為的根本，行為謹慎，內心才能得到檢束；弘揚佛法是實踐的根本，行為嚴謹，佛法才能得以儲存。安定社會，治理人民，沒有比禮儀更重要的了；防止邪惡，引導善良，沒有比戒律更重要的了。戒律可以讓我們駕駛著車輛逃離充滿慾望的火宅，在充滿痛苦的苦海中自由飛翔，讓我們看到三惡道（地獄、餓鬼、畜生）的景象卻不會墮入其中，讓我們經歷萬劫輪迴也不會衰退。這大概就是毗尼（Vinaya，佛教戒律）的意義吧。於是，他拋棄了細枝末節，專注于根本的思考，下定決心洗滌心靈，以戒律為己任。他拄著錫杖，獨自一人跋涉千里，四處遊學；懷抱著經書，拿著缽盂，走過無數的驛站，從不休息。他向西瞻仰荊山，向南經過澧浦，周遊華夏大地，廣泛收集各種奇聞異事。他的身體雖然像土木一樣普通，但他的內心卻像美玉一樣純潔。無論多麼高尚的人，他都仰慕；無論多麼堅固的堡壘，他都

【English Translation】 Previously, a certain person from a certain county drew from the clear sources of the Fen and Hui rivers, inheriting the beautiful essence of the mountains and rivers. He accumulated spiritual causes from past lives' deeds and developed a wise nature in Jambudvipa (the world we inhabit). His character was upright and pure, and from a young age, he possessed excellent virtues. He was gentle, kind, respectful, and modest, embodying these qualities in his actions. However, his talent and abilities were like a gem containing light, hidden and not revealed. He gradually integrated into the crowd, and no one could predict his future achievements. It was like a gem the size of an inch, wrapped in a gorgeous box, its light obscured by the abyss; or like a treasure the size of a foot, not yet opened, its value comparable to several cities. Those who observed him could not recognize his greatness and beauty; those who heard his name from afar could not understand his lofty aspirations. He was bound in ordinary ranks, working diligently in the fields. At the age of thirty, he began to read various scriptures extensively. After retreating, he sighed and said, 'Life is fleeting, and the pursuit of fame and fortune is important. However, fame does not last forever, and success is difficult to guarantee. Moreover, good and bad fortune have been verified in the books of Confucius; changes and fluctuations have been praised by sages throughout history. How can we know that beyond worldly pursuits, in that vast and boundless realm, there exists something that can encompass the hidden and the manifest, providing infinite help? There is my teacher, and I know where to go.' Therefore, he bowed deeply to the Fivefold Endurance (five types of forbearance) and paid respect to the Four Reliances (the four supports for Buddhists: monks, nuns, laymen, and laywomen), resolving to eliminate afflictions and resolve disputes. During the Daming era of the Song Dynasty, there was a Chan Master Yin in Yizhou (an ancient place name, roughly equivalent to the present-day Sichuan Basin), who became the emperor's teacher with his arduous practice and profound insights. This layman, hearing of his reputation, went to visit him, treating him with the respect of a disciple. Chan Master Yin prepared to return to Shu, so he traveled with the Chan Master by boat. In the first year of the Song Dynasty's Tai Shi era, he became a monk at Mount Yulei. His sincerity moved the heavens and humans, and his faith was as firm as gold and stone. He practiced Prajna wisdom with an upright heart, striding forward in the high Dharma assembly. After becoming a monk, he respectfully learned from his teacher, approached virtuous people, and established firm aspirations. He traveled through the Nine Divisions of scriptures and galloped through the Three Vehicles of Buddhism. Whether it was the scriptures translated by Kumarajiva (a famous translator of Buddhist scriptures) or the Dharma doors secretly guarded by the Dragon Kings, he diligently received and recited them. However, he did not take these as his sect. He often said that restraining the mind is the root of action, and when actions are cautious, the mind can be restrained; promoting the Dharma is the root of practice, and when actions are strict, the Dharma can be preserved. Stabilizing society and governing the people, nothing is more important than etiquette; preventing evil and guiding goodness, nothing is more important than precepts. Precepts allow us to drive vehicles to escape the burning house full of desires, to fly freely in the sea of suffering, to see the sights of the three evil realms (hell, hungry ghosts, animals) without falling into them, and to not decline even after experiencing countless kalpas. This is probably the meaning of Vinaya (Buddhist precepts). Therefore, he abandoned the trivial details, focused on fundamental thinking, and resolved to cleanse his mind, taking the precepts as his responsibility. He carried his staff and walked alone for thousands of miles, traveling and studying; holding scriptures and carrying a bowl, he passed through countless stations without rest. He looked west to Mount Jing and passed south through the Li River, traveling throughout China and widely collecting various anecdotes. His body was as ordinary as earth and wood, but his heart was as pure as jade. No matter how noble a person was, he admired them; no matter how solid a fortress was, he

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攻。寢之所安席不及暖。思之所至食不遑餐。入道三年從師四講。教逸功倍而業盛經明。每稱道不墜地。人各有美。宣尼之學何詎常師。於時具隱二上人。先輩高流鳳鳴西楚。多寶穎律師洽聞溫故翰起東都法師之在江陵也。稟具隱為周援。及還京雒以穎公為益友。皆權衡殿最言刈菁華。舍稊稗而膳稻梁。會鹽梅而成鼎飪。其理練其旨深。膚受末學莫能踵武。以泰始六年。初講十誦于震澤。闡揚事相咫尺神道。高談出雲漢。精義入無間。八萬威儀怡然理暢。五部章句渙爾同波。由是後進知宗先達改觀。輝光令問於斯籍甚。法師應不擇方行有餘力。清言終日而事在其中。立棲云于具區。營延祚于建業。令不待嚴房櫳肅靜。役不加迅棟宇駢羅。自方等來儀。變胡為漢。鴻才鉅學連軸比肩。法華維摩之家。往往間出。涅槃成實之唱。處處聚徒。而律藏憲章於時最寡。振裘持領允屬當仁。若夫淵源浩汗。故老之所回惑。峻阻隱復。前修之所解駕。皆剖析豪厘粉散膠結。鉤深致遠獨悟胸懷。故能反戶之南彎弓之北。尋聲赴響萬里而至。門人歲益經緯日新。坐高堂而延四眾。轉法輪而朝同業者。二十有餘載君子謂此道於是乎中興。絕慶弔屏流俗。朱門華屋靡所經過。齊竟陵文宣王顧輕千乘虛心八解。嘗請法師講于邸寺。既許以降德。

或謂宜修賓主。法師笑而答曰。我則未暇。及正位函丈始交涼燠。時法筵廣置髦士如林。主譽既馳客容多猛。發題命篇疑難鋒出。法師應變如響若不留聽。囿辯者土崩。負強者折角。莫不遷延徙靡亡本失支。觀聽之流稱為盛集。法師性本剛克而能悅以待。問發言盈庭曾無忤色。虛己博約咸竭厥才。依止疏附訓之如一。少壯居家孝子惟友。脫屣四攝愛著兩忘。親黨書介封而不發。內恕哀慼抑而不臨。常曰。道俗異故優陀親承音旨寧習其言而忽其教。煩惱呴濡蕭然頓遣。法師之於十誦也。始自吳興迄于建業四十有餘講。撰義記八篇。約言示制。學者傳述。以為妙絕古今。春秋七十有二。齊永元三年。遷神于建康縣之安樂寺。僧尼殷赴若喪昆姊。諒不言之信不召之感者云。若夫居敬行簡喜慍不形於色。知人善誘甄藻罔遺。於時臨財廉取予義。明允方大處變不渝。汪汪焉堂堂焉。渤碣河華不能充其量。蓋凈行之儀表。息心之軌則歟。弟子某等感梁木之既摧。慟德音之永閟。俾陳信而有徴。庶流芳而無愧。

廬山香爐峰寺景法師行狀

虞羲

法師諱僧景。本姓歐陽。衡陽湘鄉人也。資無始之良因。得今生之遠悟。黃中通理幼而自然。好誦經善持操。行止有方身口無擇。十歲而孤。事母盡孝。母為請室。良家非

【現代漢語翻譯】 現代漢語譯本： 有人認為應該區分賓主之位，法師笑著回答說：『我還沒有顧得上這些。』等到正式安坐于講席之上，才開始互相問候寒暖。當時法會廣設，賢士如林。主講者的名聲已經傳開，聽眾的姿態也多有強硬。提出問題，撰寫文章，疑難問題如利劍般涌出。法師應變如回聲一般迅速，好像不經過思考。使得擅長辯論的人如土崩瓦解，自恃強大的人也折斷了角。沒有誰不改變立場，喪失根本，丟掉枝節。觀看聽講的人都稱讚這是盛大的集會。法師天性剛強正直，卻能用和悅的態度待人。即使發言的人充滿庭院，也從未顯露不悅的神色。虛心採納眾人的意見，廣泛吸取各家的長處，大家都竭盡自己的才能。對於親近依附和疏遠的人，都一樣地教導。年輕時在家，是孝順的兒子，友愛的兄弟。看淡世俗，忘卻愛憎。親戚朋友的書信，封好后不打開。內心即使悲傷，也抑制住不表現出來。常說：『出家和在家有不同的規矩，即使優陀（Upali，優波離，佛陀十大弟子之一，持戒第一）親自傳授佛陀的教誨，寧可學習他的教義，也不可忽視他的戒律。』煩惱像被熱水澆灌一樣，立刻消散。法師對於《十誦律》（Daśa-bhāṇavāra，佛教戒律經典）的講解，從吳興開始，到建業結束，總共有四十多次講授。撰寫義記八篇，用簡要的語言闡明要旨。學者們傳誦講述，認為精妙絕倫，超越古今。享年七十二歲。齊永元三年，在建康縣的安樂寺圓寂。僧尼們紛紛趕來，如同失去了親姐妹一般。這真是不用言語的信服，不用召喚的感動啊！至於法師的品德，在於他莊重恭敬，行為簡樸，喜怒不形於色。善於識別人才，引導他們，鑑別文藻，沒有遺漏。當時他面對錢財，廉潔取用，給予合乎道義。光明正大，處變不驚。他的德行浩瀚深遠，崇高偉大，渤海、碣石、黃河、華山都不能衡量。這實在是凈行的儀表，息滅妄心的準則啊！弟子某等，感嘆棟樑的摧毀，悲痛美德的永遠消失，所以陳述這些事蹟，希望能夠流芳百世，不感到慚愧。

《廬山香爐峰寺景法師行狀》

虞羲

法師，法號僧景（Saṃgha-jyoti），本姓歐陽，是衡陽湘鄉人。他具備了無始以來的良好因緣，獲得了今生的深遠覺悟。天性聰慧，自幼就通曉事理。喜歡誦讀佛經，善於持守戒律。行為舉止有規範，身口意沒有過失。十歲時成了孤兒，侍奉母親非常孝順。母親為他娶妻，選擇的都是良家婦女。

【English Translation】 English version: Some suggested that the roles of host and guest should be distinguished. The Dharma Master smiled and replied, 'I have not yet had time for that.' Only when he was formally seated in the lecture hall did they begin to exchange greetings about the weather. At that time, the Dharma assembly was widely established, with talented individuals as numerous as trees in a forest. The host's reputation had already spread, and the guests' attitudes were often assertive. Questions were raised, essays were written, and difficult problems emerged like sharp swords. The Dharma Master responded as quickly as an echo, as if without thinking. This caused those skilled in debate to collapse like crumbling earth, and those who prided themselves on their strength to have their horns broken. No one failed to change their position, losing their foundation and abandoning the details. Those who watched and listened praised it as a grand gathering. The Dharma Master was inherently strong and upright, yet he was able to treat people with a pleasant attitude. Even when speakers filled the courtyard, he never showed a displeased expression. He humbly adopted the opinions of others, and widely absorbed the strengths of various schools of thought. Everyone exhausted their talents. He taught those who were close and attached, as well as those who were distant and detached, in the same way. When he was young and at home, he was a filial son and a friendly brother. He took a detached view of worldly affairs and forgot both love and hate. He sealed the letters from relatives and friends without opening them. Even when he was sad inside, he suppressed it and did not show it. He often said, 'The rules for monks and laypeople are different. Even if Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) personally transmitted the Buddha's teachings, one should rather learn his teachings than neglect his precepts.' Troubles vanished instantly as if doused with hot water. The Dharma Master's lectures on the Daśa-bhāṇavāra (a Buddhist Vinaya classic) began in Wuxing and ended in Jianye, totaling more than forty lectures. He wrote eight commentaries, using concise language to explain the essentials. Scholars recited and narrated them, considering them to be exquisitely wonderful, surpassing the past and present. He lived to be seventy-two years old. In the third year of the Yongyuan reign of the Qi dynasty, he passed away at Anle Temple in Jiankang County. Monks and nuns rushed to attend, as if they had lost a close sister. This was truly a case of trust without words, and a feeling of being moved without being summoned! As for the Dharma Master's virtues, they lay in his solemn reverence, simple conduct, and the fact that his joys and angers were not expressed in his face. He was good at recognizing talent, guiding them, and discerning literary talent without omission. At that time, he was honest in his dealings with money, taking and giving righteously. He was upright and magnanimous, and remained unchanged in the face of adversity. His virtue was vast and profound, lofty and great, and could not be measured by the Bohai Sea, Mount Jie, the Yellow River, or Mount Hua. This was truly the model of pure conduct and the rule for calming the mind! Disciples, such as myself, lament the destruction of the pillar and grieve the eternal disappearance of his virtuous voice. Therefore, we present these deeds, hoping that they will be passed down through the ages without shame.

The Deeds of Dharma Master Seng Jing of Incense Burner Peak Temple on Mount Lu

Yu Xi

The Dharma Master's name was Seng Jing (Saṃgha-jyoti), and his original surname was Ouyang. He was from Xiangxiang in Hengyang. He possessed good causes from beginningless time and obtained profound enlightenment in this life. He was intelligent and naturally understood principles from a young age. He liked to recite scriptures and was good at upholding precepts. His behavior was regulated, and his body, speech, and mind were without fault. He became an orphan at the age of ten and served his mother with utmost filial piety. His mother arranged a marriage for him, choosing women from good families.

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其好也。辭不獲命。弱冠以世役見羈。於時戎馬生郊。羽檄日至。躬擐甲冑跋履山川。且十年矣。雖外當艱棘。而內結慈悲。故未離人群。已具息心之行。後行經彭䗍見廬岳而悅之。於是有終焉之志。復反湘川。稍棄有非所味道忘食。日一菜蔬。后得出壘門便離妻室。忽夢廬山之神稽首致敬曰。廬山維岳峻極于天。是曰三宮。壁立萬仞欲屈真人居之。真人若不見從。則此山永廢矣。又夢受請而行至香爐峰石門頂。見銀閣金樓丹泉碧樹崢嶸刻削希世而有。於是雞鳴戒旦。便飄爾晨征。於時江陵僧徒多有行業。或告法師曰。荊州法事大盛。乃因此東枻。自夏首西浮。遇僧凈道人深解禪定。乃曰。真吾師也。遂落髮從之。住竹林禪房始斷粒食。默然思道。或明發不寐。刺史聞風而悅欲相招延。或曰。此公乃可就見。不可屈致也。於是累詣草廬。遂服膺請戒。江漢人士亦迴向如雲。先是神山廟靈驗如響。侵迕見災。且以十數。法師考室其旁。神遂見形為禮。使兩神童朝夕立侍。有女巫見而問之。法師不答。廬山神復來固請。以永明十年七月。振錫登峰。行履所見宛如夢中。乃即石為基。倚巖結構匡坐端念。虎豹為群。先德曇隆慧遠之徒。亦卜居於此。既人跡罕至。遂不堪其憂。且山氣氛氳。令人頭痛身熱曾未幾時莫不來下。唯

【現代漢語翻譯】 現代漢語譯本： 他（指法師）的品德是如此美好。我推辭不接受任命。剛成年就被世俗的事務束縛。當時戰事發生在郊外，緊急軍情文書每天都到。我親自穿上盔甲，翻山越嶺，已經有十年了。雖然對外要面對艱難困苦，但內心卻懷有慈悲。所以雖然沒有離開人群，卻已經具備了止息妄念的修行。後來路過彭蠡（Péng lí，古代湖泊名），看到廬山（Lú shān，山名，位於江西）而心生喜悅。於是有了在此終老的志向。又返回湘川（Xiāng chuān，湘江流域），漸漸地拋棄了世俗的事務，以至於品嚐不出食物的滋味，忘記了吃飯。每天只吃一些蔬菜。後來得以脫離軍營，便離開了妻子。忽然夢見廬山的山神稽首致敬說：『廬山是高聳入雲的名山，被稱為三宮（Sān gōng，指道教神仙居住的宮殿）。像墻壁一樣陡峭，高達萬仞，想要委屈真人您來居住。真人您如果不答應，那麼這座山就要永遠荒廢了。』又夢見接受邀請而行，到達香爐峰（Xiāng lú fēng，廬山山峰名）石門頂（Shí mén dǐng，廬山景點名）。看見銀色的樓閣，金色的樓房，紅色的泉水，碧綠的樹木，高峻奇特，雕刻精美，世間罕有。於是在雞鳴時分，天剛亮就出發了。當時江陵（Jiāng líng，地名，位於湖北）的僧人大多都有修行。有人告訴法師說：『荊州（Jīng zhōu，地名，位於湖北）的佛法事務非常興盛。』於是因此向東劃船。從夏口（Xià kǒu，地名，位於武漢）向西逆流而上。遇到僧人凈（Jìng）道人，他深刻地理解禪定。於是說：『這真是我的老師啊。』於是剃度出家跟隨他。住在竹林禪房（Zhú lín chán fáng，禪房名），開始斷絕穀物，默默地思考佛道。有時天亮了也睡不著。刺史（cì shǐ，古代官名）聽到他的名聲而高興，想要邀請他。有人說：『這位法師可以去拜見，不可以強行召來。』於是多次拜訪草廬。最終心悅誠服地接受了他的教誨。江州的士人也像云一樣歸向佛法。起初，神山廟（Shén shān miào，廟宇名）非常靈驗，冒犯它就會遭受災禍，這樣的事情有十多件。法師在廟旁建屋居住，山神於是顯現身形行禮，讓兩個神童早晚侍立。有女巫看見了這件事，問法師，法師不回答。廬山的山神又來懇請，在永明（Yǒng míng，年號）十年七月，拄著錫杖登上山峰。所見到的景象完全和夢中一樣。於是就用石頭做地基，依靠巖石建造房屋，端正地坐著，專心致志地思考佛法。老虎和豹子成群結隊。先賢曇隆（Tán lóng，人名）、慧遠（Huì yuǎn，人名）等人，也曾在此卜居。因為人跡罕至，所以難以忍受這裡的憂愁。而且山中的霧氣瀰漫，令人頭痛身熱，不久之後，霧氣都消散了。只有……

【English Translation】 English version: His (referring to the Dharma master) virtue was so excellent that I declined the appointment. I was bound by worldly affairs since I was young. At that time, wars were happening in the suburbs, and urgent military documents arrived daily. I personally wore armor and traversed mountains and rivers for ten years. Although I faced hardships externally, I harbored compassion internally. Therefore, although I did not leave the crowd, I already possessed the practice of calming the mind. Later, passing by Pengli (Péng lí, name of an ancient lake), I saw Mount Lu (Lú shān, mountain name, located in Jiangxi) and felt joy. Thus, I had the ambition to end my life there. I returned to Xiangchuan (Xiāng chuān, Xiang River basin), gradually abandoning worldly affairs, to the point where I could not taste food and forgot to eat. I only ate some vegetables every day. Later, I was able to leave the military camp and left my wife. Suddenly, I dreamed that the mountain god of Mount Lu bowed respectfully and said, 'Mount Lu is a famous mountain towering into the sky, called the Three Palaces (Sān gōng, referring to the palaces where Taoist immortals live). It is as steep as a wall, ten thousand ren high, and wants to condescend to have you, a true person, to live there. If you do not agree, then this mountain will be forever abandoned.' I also dreamed of accepting the invitation and arriving at the Stone Gate Peak (Shí mén dǐng, scenic spot of Mount Lu) of Incense Burner Peak (Xiāng lú fēng, peak name of Mount Lu). I saw silver pavilions, golden buildings, red springs, and green trees, towering and uniquely carved, rare in the world. So, at the crowing of the rooster, I set off at dawn. At that time, many monks in Jiangling (Jiāng líng, place name, located in Hubei) had practice. Someone told the Dharma master, 'Buddhist affairs in Jingzhou (Jīng zhōu, place name, located in Hubei) are very prosperous.' So, I rowed east. I floated upstream from Xiakou (Xià kǒu, place name, located in Wuhan) to the west. I met the monk Jing (Jìng) Dao Ren, who deeply understood meditation. So, I said, 'This is truly my teacher.' So, I shaved my head and became a monk, following him. Living in the Bamboo Forest Meditation Room (Zhú lín chán fáng, name of a meditation room), I began to abstain from grains, silently contemplating the Buddha's path. Sometimes I couldn't sleep even when it was dawn. The governor (cì shǐ, ancient official title) heard of his reputation and was pleased, wanting to invite him. Someone said, 'This Dharma master can be visited, but cannot be forcibly summoned.' So, I visited the thatched cottage many times. Finally, I sincerely accepted his teachings. The scholars of Jiangzhou also turned to Buddhism like clouds. Initially, the God Mountain Temple (Shén shān miào, name of a temple) was very effective, and offending it would cause disaster. There were more than ten such cases. The Dharma master built a house next to the temple, and the mountain god appeared in form to salute, having two divine children stand by morning and evening. A female shaman saw this and asked the Dharma master, but the Dharma master did not answer. The mountain god of Mount Lu came again to plead, and in July of the tenth year of Yongming (Yǒng míng, reign title), he ascended the peak with a tin staff. What he saw was exactly like in the dream. So, he used stones as the foundation, built houses against the rocks, sat upright, and focused on contemplating the Buddha's Dharma. Tigers and leopards were in groups. The former sages Tanlong (Tán lóng, personal name), Huiyuan (Huì yuǎn, personal name), and others also chose to live here. Because human traces were rare, it was difficult to endure the sorrow here. Moreover, the mountain atmosphere was misty, causing headaches and fever, and soon the mist dissipated. Only...

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法師獨往一去不歸。既卻禾黍之資。不避霜露之氣。時捫蘿越險。行動若飛。或有群魔不喜法師來者。能使雷風為變以試。法師既見神用確然魔群乃止。久之復隨險幽尋造石樑石室。靈山秘地百神之所遨遊也。法師說戒行香。神皆頭面禮足。昔神人吳猛得入此遊觀。自茲厥後唯法師復至焉。羲皇以來二人而已矣。初法師入山二年。禪味始具每斂心入寂。偏見彌勒如來。常云。宿植之緣也。建武四年春。忽語弟子曰。吾壽當九十。但餘年無益於世而四大有累於人。思拯助眾生。不得久留此矣。七月二十一日。標極嶺西頭為安尸之處。人莫之知也。復七日而疾。疾后七日而終。春秋五十八。臨終合掌曰。愿即生三途救一切眾苦。又曰。吾以身施烏鳥。慎勿埋之。初法師喚下寺數人。安居講授。或謂法師曰。今欲出山尋醫。又勸進飲食。法師曰。吾累在此身。及吾無身吾有何累。勿多言也。遷化旬有六日。容貌如生。兩指屈握。伸之隨復如故。宿德比丘皆曰。夫得道人多以七為數。法師自疾至沒不其然歟。兩指不伸。亦良有以也。初爐峰孤絕羽翼所不至。自法師經始。常有雙烏來巢。及法師即化。烏亦永逝矣。惟法師宿籍幽源久素凈業。故慈悲喜捨習與性成。微妙玄通因心則有。入山林而不出。絕榮觀而超然。若乃八珍強骨

【現代漢語翻譯】 現代漢語譯本 法師獨自前往，一去不回。他拒絕接受田地裡的收成，不躲避嚴霜寒露的侵襲。時常攀援藤蔓，越過險峻的山崖，行動如飛。有時，有成群的魔鬼不喜歡法師的到來，便會興起雷電狂風來試探他。法師見到神靈顯靈，確信無疑，魔群便停止作亂。時間久了，法師又沿著險峻幽深的地方，尋找石樑和石室，那是靈山秘地，是眾神遊玩的地方。法師在那裡宣講戒律，焚香祭拜，眾神都向他頂禮膜拜。過去神人吳猛曾經進入此地遊覽，自那以後，只有法師再次來到這裡。自羲皇以來，只有這二人而已。最初，法師入山兩年，禪定的滋味才開始具備，每次收攝心神進入寂靜狀態，都能清楚地見到彌勒如來（Maitreya Buddha，未來佛）。他常說，這是宿世所種下的因緣啊。建武四年春天，法師忽然對弟子們說：『我的壽命應當是九十歲，但剩下的歲月對世間沒有益處，而四大（地、水、火、風）之身卻對人有所拖累。我想要拯救幫助眾生，不能長久留在這裡了。』七月二十一日，他在標極嶺西頭選定作為安放遺體的地方，人們都不知曉。過了七天，法師生病。生病後七天就圓寂了，享年五十八歲。臨終時，法師合掌說：『愿我立即往生三途（地獄、餓鬼、畜生），救度一切眾生的苦難。』又說：『我將身體施捨給烏鴉，千萬不要埋葬它。』當初，法師召集下寺的幾個人，在那裡安居講授佛法。有人對法師說：『現在想出山去尋找醫生。』又勸法師進食。法師說：『我的拖累就在這個身體上，等到我沒有了身體，我還有什麼拖累呢？不要多說了。』遷化（去世）十六天後，法師的容貌還像活著一樣，兩根手指彎曲握著，伸開后又恢復原樣。有德行的比丘們都說：『得道之人大多以七為數，法師從生病到去世，不就是這樣嗎？兩根手指不能伸直，也一定有原因啊。』當初，爐峰（山峰名）孤立險峻，鳥類都難以到達。自從法師在這裡開創基業，常有兩隻烏鴉來築巢。等到法師圓寂，烏鴉也永遠離去了。只有法師前世就與幽深之境有緣，長久以來修持清凈的善業，所以慈悲喜捨（佛教四種無量心）已經成為他的本性。微妙玄通的境界，因心而生。他進入山林而不出，斷絕榮華的誘惑而超然物外。至於用八珍（珍貴的食物）來強健骨骼

【English Translation】 English version The Dharma Master went alone, never to return. He refused the resources of the fields and did not avoid the frost and dew. He often climbed vines and crossed dangerous cliffs, moving as if flying. Sometimes, groups of demons, displeased by the Dharma Master's arrival, would cause thunder and wind to test him. When the Dharma Master saw the divine power and was certain, the demon hordes would cease their disturbances. After a long time, the Dharma Master again followed the perilous and secluded paths, seeking out Stone Beam and Stone Chamber, the secret lands of the sacred mountains where hundreds of deities roamed. The Dharma Master lectured on precepts and offered incense, and the deities all bowed their heads and paid homage at his feet. In the past, the divine man Wu Meng had entered this place for sightseeing; since then, only the Dharma Master had come here again. Since the time of Emperor Xi, there have only been these two. Initially, after the Dharma Master entered the mountain for two years, the taste of Chan (Zen) began to develop. Each time he collected his mind and entered stillness, he would clearly see Maitreya Buddha (the future Buddha). He often said, 'This is a karmic connection from past lives.' In the spring of the fourth year of Jianwu, the Dharma Master suddenly said to his disciples, 'My lifespan should be ninety years, but the remaining years are of no benefit to the world, and this body of the four elements (earth, water, fire, and wind) is a burden to others. I wish to rescue and help sentient beings and cannot stay here long.' On the twenty-first day of the seventh month, he designated the west side of Biao Ji Ridge as the place to lay his body to rest, but no one knew this. Seven days later, the Dharma Master fell ill. Seven days after falling ill, he passed away at the age of fifty-eight. At the moment of his passing, the Dharma Master joined his palms and said, 'May I be reborn immediately in the three evil realms (hell, hungry ghosts, and animals) to save all beings from suffering.' He also said, 'I offer my body to the crows; do not bury it.' Initially, the Dharma Master summoned several people from the lower temple to reside and teach the Dharma. Someone said to the Dharma Master, 'Now I want to leave the mountain to find a doctor,' and also urged the Dharma Master to eat. The Dharma Master said, 'My burden is in this body; when I have no body, what burden do I have? Do not say more.' Sixteen days after his passing, the Dharma Master's appearance was still as if he were alive. Two of his fingers were bent and clenched, and when straightened, they would return to their original position. Virtuous monks all said, 'Those who attain the Way often have seven as a significant number; isn't this the case with the Dharma Master from his illness to his passing? The two fingers that cannot be straightened must also have a reason.' Initially, Mount Lu's peak was isolated and steep, unreachable even by birds. Since the Dharma Master began his work here, two crows would often come to nest. When the Dharma Master passed away, the crows also left forever. Only the Dharma Master had a connection with the secluded source from past lives and had long cultivated pure karma, so compassion, joy, and equanimity (the four immeasurable minds in Buddhism) had become his nature. The subtle and profound understanding arises from the mind. He entered the mountains and forests and did not leave, cutting off the allurements of glory and transcending the mundane. As for using the eight treasures (precious foods) to strengthen the bones

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之資。九轉延華之術。皆如脫屣矣。唯直心定志在無價寶舟。愛護化城期為彼岸。鉆仰不測。故未得而名焉。

南齊禪林寺尼凈秀行狀

沈約

比丘尼釋凈秀。本姓梁氏。安定烏氏人也。其先出自少昊至伯益佐禹治水。賜姓羸氏。周孝王時。封其十六世孫非子于秦。其曾孫秦仲為宣王侯伯。平王東遷封秦仲少子于梁。是為梁伯。漢景帝世。梁林為太原太守。徙居北地。烏氏遂為郡人焉。自時厥後昌阜於世。名德交暉蟬冕疊映。漢元嘉元年。梁景為尚書令。少習韓詩為世通儒。魏時梁爽為司徒左長史秘書監。博極群書善談玄理。晉太始中。梁闡為涼雍二州刺史。即尼之乃祖也。闡孫撝晉范陽王虓驃騎參軍事魚陽太守。遭永嘉蕩析淪於偽趙。為秘書監征南長史。后得還晉。為散騎侍郎。子疇字道度。征虜司馬子粲之仕宋。征虜府參軍事封龍川縣都亭侯。尼即都亭侯之第四女也。挺慧悟于曠劫。體妙解于當年。而性調和綽。不與凡孩孺同數。齡便神情峻徹。非常童稚之伍。行仁尚道洗志法門。至年十歲慈念彌篤。絕粉黛之容。棄錦綺之玩。誦經行道長齋蔬食。年十二便求出家。家人苦相禁抑皆莫之許。於是心祈冥感專精一念。乃屢獲昭祥亟降瑞相。第四叔超獨為先覺。開譬內外。故雅操獲遂。上天性聰睿

【現代漢語翻譯】 現代漢語譯本： 這些都像丟棄破鞋一樣容易。唯有以正直的心和堅定的意志，乘坐這無價的寶船，愛護這化城，期望到達彼岸。因為（佛法的）深奧不可測度，所以還不能用名字來形容它。

南齊禪林寺比丘尼凈秀的行狀

沈約

比丘尼釋凈秀，俗姓梁，是安定烏氏人。她的祖先出自少昊，到伯益輔佐禹治理洪水，被賜姓為羸氏。周孝王時，封其十六世孫非子于秦。非子的曾孫秦仲為周宣王的侯伯。周平王東遷時，封秦仲的小兒子于梁，這就是梁伯。漢景帝時，梁林擔任太原太守，遷居到北地，烏氏於是成為他們的郡望。自那時以後，家族昌盛，名德之人交相輝映，高官顯爵層出不窮。漢元嘉元年，梁景擔任尚書令，年少時學習韓詩，成為世人推崇的儒者。魏時，梁爽擔任司徒左長史、秘書監，博覽群書，善於談論玄理。晉太始年間，梁闡擔任涼、雍二州刺史，就是凈秀尼的曾祖父。梁闡的孫子梁撝，擔任晉范陽王司馬虓的驃騎參軍事、漁陽太守，遭遇永嘉之亂，淪陷於偽趙，擔任秘書監、征南長史。後來得以返回晉朝，擔任散騎侍郎。他的兒子梁疇，字道度，擔任征虜司馬。梁疇的兒子梁粲之在宋朝為官，擔任征虜府參軍事，被封為龍川縣都亭侯。凈秀尼就是都亭侯的第四個女兒。她天生具有曠世的智慧，很小就領悟了精妙的佛法，性格溫和嫻靜，與普通的孩童不同。很小的時候就神情嚴肅，與衆不同。崇尚仁義道德，立志于佛法。到了十歲，慈悲的念頭更加堅定，不施粉黛，拋棄華麗的服飾，誦經修行，長期吃素。十二歲時就請求出家，家人極力阻止，都不允許。於是她心中祈求冥冥之中的感應，專心致志，多次獲得吉祥的徵兆，屢次降下瑞相。她的第四個叔叔梁超獨自具有先見之明，開導她內外兼修。因此，她高雅的志向得以實現，上天賦予她聰明的智慧

【English Translation】 English version: These are all as easy as discarding worn-out shoes. Only with a straight heart and a firm will, ride this priceless treasure ship, cherish this Transformation City (Huacheng, a metaphor for temporary rest in Buddhist practice), and hope to reach the other shore (Nirvana). Because (the Dharma's) profundity is immeasurable, it cannot yet be named.

The Deeds of Bhikkhuni Jingxiu of Chanlin Temple in Southern Qi

Shen Yue

Bhikkhuni (Buddhist nun) Shi Jingxiu, whose original surname was Liang, was a native of Wu's (county) in Anding (prefecture). Her ancestors originated from Shao Hao (a legendary emperor), and when Boyi assisted Yu in controlling the floods, he was granted the surname Ying. During the reign of King Xiao of Zhou, his sixteenth-generation descendant Fei Zi was enfeoffed in Qin. Fei Zi's great-grandson, Qin Zhong, served as a marquis under King Xuan of Zhou. When King Ping of Zhou moved the capital eastward, Qin Zhong's youngest son was enfeoffed in Liang, becoming the Earl of Liang. During the reign of Emperor Jing of the Han Dynasty, Liang Lin served as the Governor of Taiyuan and moved to Beidi, and Wu's became their ancestral home. Since then, the family prospered, with virtuous individuals shining brightly and high officials appearing in succession. In the first year of Yuanjia of the Han Dynasty, Liang Jing served as the Minister of the Imperial Secretariat, studying the Han Poetry from a young age and becoming a respected Confucian scholar. During the Wei Dynasty, Liang Shuang served as the Left Chief Secretary of the Minister of the Interior and the Director of the Imperial Library, extensively reading books and being skilled in discussing metaphysics. During the Taishi period of the Jin Dynasty, Liang Chan served as the Governor of Liang and Yong provinces, and was the great-grandfather of the nun. Liang Chan's grandson, Liang Hui, served as the Cavalry Military Advisor to Sima Xiao, the Prince of Fanyang of Jin, and the Governor of Yuyang. He encountered the Yongjia Rebellion and fell into the hands of the pseudo-Zhao regime, serving as the Director of the Imperial Library and the Chief Secretary of the Southern Expedition. Later, he was able to return to the Jin Dynasty and served as an Attendant Gentleman. His son, Liang Chou, whose courtesy name was Daodu, served as the Sima of the Campaign Against the Barbarians. Liang Chou's son, Liang Canzhi, served as a military advisor in the Campaign Against the Barbarians during the Song Dynasty and was enfeoffed as the Marquis of Dutting of Longchuan County. Nun Jingxiu was the fourth daughter of the Marquis of Dutting. She possessed extraordinary wisdom from a past kalpa (aeon) and comprehended the profound Dharma at a young age. Her temperament was gentle and harmonious, different from ordinary children. From a young age, her expression was solemn and distinct, unlike other children. She revered benevolence and valued the Dao, aspiring to the Dharma. By the age of ten, her compassionate thoughts became even stronger, she abandoned makeup and luxurious clothing, recited scriptures, practiced the Dao, and maintained a long-term vegetarian diet. At the age of twelve, she requested to leave home, but her family strongly opposed it and did not allow it. Therefore, she prayed for a response from the unseen, focusing her mind intently, and repeatedly received auspicious signs and auspicious omens. Her fourth uncle, Liang Chao, alone had foresight and enlightened her both internally and externally. Therefore, her noble aspirations were realized, and Heaven endowed her with intelligence.

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幼而超群。年至七歲自然持齋。家中請僧行道。聞讀大涅槃經不聽食肉。於是即長蔬不啖。二親覺知。若得魚肉輒便棄去。昔有外國普練道人。出於京師。往來梁舍。便就五戒。勤翹奉持未嘗違犯。日夜恒以禮拜讀誦為業。更無餘務。及手能書常自寫經。所有財物唯充功德之用。不營俗好。少欲入道。父母為障遂推流歲月。至年二十九方獲所志。落彩青園服膺寺主。上事師虔孝。先意承旨。盡身竭力猶懼弗及。躬修三業夙夜匪懈。僧使眾役每居其首。精進劬勤觸事關涉。有開井士馬先生者。于青園見上。即便記云。此尼當生兜率天也。又親于佛殿內坐禪。同集三人忽聞空中有聲。狀如牛吼。二尼驚怖迷悶戰慄。上淡然自若。徐起下床。歸房執燭檢聲所在。旋至拘欄。二尼便聞殿上有人相語云。各自避路某甲師還。后又于禪房中坐。伴類數人。一尼鼾眠。此尼于睡中見有一人。頭屆于屋。語云。勿驚某甲師也。此尼於是不敢復坐。又以一時坐禪。同伴一尼有小緣事暫欲下床。見有一人抵掌止之曰。莫撓某甲師。於是閉氣徐出嘆未曾有。如此之事比類甚繁。既不即記。悉多漏忘。不得具載。性受戒律。進止俯仰必欲遵承。於是現請輝律師講。內自思惟。但有直一千。心中憂慮事不辦。夜即夢見鴉鵲鸜鵒雀子各乘車。車並安

【現代漢語翻譯】 現代漢語譯本 年幼時就超凡脫俗。到了七歲，自然而然地開始持齋。家中請僧人做法事，聽到誦讀《大涅槃經》，便不肯吃肉。於是就開始長期吃素。父母發現后，如果得到魚肉，她就丟棄。從前有外國的普練道人（修行者），來到京城，往來於梁舍（寺廟）。她便去受了五戒，勤奮地奉行，從未違犯。日夜不停地禮拜、讀誦佛經，沒有其他事務。並且擅長書法，經常自己抄寫經書。所有的財物都用來做功德，不追求世俗的享受。從小就想出家修行，但被父母阻礙，因此耽誤了許多年。到了二十九歲才實現願望，在青園（寺廟名）落髮，服從寺主的教導。對待師父非常虔誠孝順，總是先領會師父的旨意，竭盡全力，還怕做得不夠。親自修行身、口、意三業，早晚都不懈怠。寺廟裡僧眾的事務，她總是帶頭去做。精進勤奮，事事參與。有個開井的士馬先生，在青園見到她，就記住了，說：『這個尼姑將來會往生到兜率天（欲界天之一，彌勒菩薩所在之處）。』她還經常在佛殿內禪坐。有一次，和另外兩個尼姑一起禪坐，忽然聽到空中有聲音，像牛吼一樣。那兩個尼姑驚恐害怕，迷亂戰慄，她卻淡定自若，慢慢起身下床，回到房間拿著蠟燭尋找聲音的來源。轉到拘欄（地點名）時，那兩個尼姑便聽到殿上有人在說話：『各自讓路，某甲師（對她的尊稱）回來了。』後來又在禪房中禪坐，和幾個同伴一起。一個尼姑打鼾睡著了，在睡夢中看到一個人，頭頂著屋頂，說：『不要驚動某甲師。』這個尼姑於是再也不敢坐了。還有一次禪坐，同伴的一個尼姑因為有點小事暫時要下床，看到一個人用手掌阻止她說：『不要打擾某甲師。』於是她屏住呼吸，慢慢地出去，感嘆從未有過這樣的事。類似的事情很多，因為沒有及時記錄，大多都遺忘了，不能全部記載。她天性就接受戒律，一舉一動都想要遵從。於是就請輝律師（律師名）來講解戒律。她內心思忖，只有一千錢，擔心事情辦不成。當晚就夢見烏鴉、喜鵲、鸜鵒、麻雀各自乘坐車子，車子都安穩平坦。

【English Translation】 English version She was outstanding from a young age. By the age of seven, she naturally observed a vegetarian diet. Her family invited monks to perform rituals. Upon hearing the reading of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), she refused to eat meat. Thus, she began a long-term vegetarian diet. When her parents discovered this, she would discard any fish or meat they obtained. In the past, there was a foreign Pǔ Liàn (a practitioner's name) dàorén (道人, Taoist/Buddhist priest) who came to the capital and frequented the Liáng shè (梁舍, Liang monastery). She then received the Five Precepts and diligently upheld them without ever violating them. Day and night, she constantly engaged in prostrations and reciting scriptures, with no other affairs. Moreover, she was skilled in calligraphy and often transcribed scriptures herself. All her possessions were used for meritorious deeds, without pursuing worldly pleasures. From a young age, she desired to renounce the world, but was obstructed by her parents, thus delaying her for many years. At the age of twenty-nine, she finally achieved her aspiration, shaved her head at Qīng Yuán (青園, Green Garden Monastery) and obeyed the abbot's teachings. She was extremely devout and filial towards her teacher, always anticipating her teacher's intentions, exerting all her strength, still fearing she was not doing enough. She personally cultivated the three karmas (body, speech, and mind), diligently day and night. In the monastery's affairs, she always took the lead. Diligent and industrious, she was involved in everything. There was a Shì Mǎ (士馬, a surname) xiānshēng (先生, Mr.) who dug wells, who saw her at Qīng Yuán and remembered, saying, 'This nun will be reborn in Tuṣita Heaven (兜率天, one of the heavens in the desire realm, where Maitreya Bodhisattva resides).' She also often meditated in the Buddha hall. Once, while meditating with two other nuns, they suddenly heard a sound in the air, like the roar of a cow. The two nuns were terrified, confused, and trembling, but she remained calm and composed, slowly got up from the bed, returned to her room, and took a candle to find the source of the sound. When she turned to Jūlán (拘欄, a place name), the two nuns heard someone speaking in the hall: 'Each make way, Mǒu jiǎ shī (某甲師, a respectful term for her) is returning.' Later, she meditated in the meditation hall with several companions. One nun snored and fell asleep, and in her dream saw a person whose head reached the roof, saying, 'Do not disturb Mǒu jiǎ shī.' This nun then dared not sit anymore. Another time, while meditating, one of her companions had a small matter and wanted to get off the bed temporarily, and saw a person stopping her with their palm, saying, 'Do not disturb Mǒu jiǎ shī.' So she held her breath and slowly went out, marveling that she had never seen such a thing. There were many similar events, but because they were not recorded in time, most were forgotten and cannot all be recorded. She was naturally receptive to the precepts, and wanted to follow them in every action. Therefore, she invited Huī (輝, a surname) lǜshī (律師, Vinaya master) to explain the precepts. She thought to herself, she only had a thousand coins, and worried that the matter would not be accomplished. That night, she dreamed that crows, magpies, crested mynas, and sparrows were each riding in carriages, and the carriages were stable and smooth.

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軒。車之大小還稱可鳥形。同聲唱言。我助某甲尼講去。既寤歡喜。知事當成。及至就講。乃得七十檀越設供。果食皆精。后又請穎律師開律。即發講曰。清凈罌水自然香如水園香氣。深以為欣。既而坐禪得定。至於中夜方起。更無餘伴。便自念言。將不犯觸。即咨律師。律師答云。無所犯也。意中猶豫恐有失。且見諸寺尼僧。多不如法。乃喟然嘆曰。嗚呼鴻徽未遠。靈緒稍隤。自非引咎責躬。豈能導物。即自懺悔行摩那埵。於是京師二部莫不咨嗟云。如斯之人。律行明白規矩應法。尚爾思愆。何況我等動靜多過而不慚愧者哉。遂相率普懺無有孑遺。又于南園就穎律師受戒。即受戒日。凈罌水香還復如前。青園諸尼及以余寺。無不更受戒者。律師於是亦次第詣寺。敷弘戒品闡揚大教。故憲軌遐流迄屆於今。穎律師又令上約語諸寺尼。有高床俗服者一切改易。上奉旨制勒無不祇承。律藏之興自茲更始。后又就三藏法師受戒。清凈水香復如前。不異青園。徒眾既廣所見不同。師已遷背更無覲侍。於是思別立住處。可得外嚴聖則內窮宴默者。以宋大明七年八月。故黃修儀及南昌公主。深崇三寶敬仰德行。初置精舍。上麻衣弗溫藿食忘饑。躬執泥瓦盡勤夙夜。以宋泰始三年。明帝賜號曰禪林。蓋性好閑靜冥感有徴矣。而制龕造

像無不必備。又寫集眾經皆令具足。莊黃染成。悉自然有娑伽羅龍王兄弟二人現跡。彌日不滅。知識往來並親瞻睹。招納同住十有餘人。訓化獎率皆令禪誦。每至奉請聖僧。果食之上必有異跡。又於一時。虔請聖眾七日供養。禮懺始訖攝心運想。即見兩外國道人舉手共語。一云呿羅。一言毗呿羅。所著袈裟色如桑葚之熟。因即取泥以壞衣色。如所見。於是遠近尼僧並相仿敩改服間色。故得絕於五大之過。道俗有分者也。此後又請阿耨達池五百羅漢。日日凡聖無遮大會。已近二旬供設既豐。復更請罽賓國五百羅漢。足上為千。及請凡僧還如前法。始過一日。見有一外國道人。眾僧悉皆不識。於是試相借問。自云。從罽賓國來。又問。來此幾時。答云。來始一年也。眾僧覺異。令人守門觀其動靜。而食畢乃于宋林門出。使人逐視。見從宋林門去。行十餘步奄便失之。又嘗請聖僧。浴器盛香湯及以雜物。因而禮拜。內外寂默。即聞器檥杓作聲。如用水法。意謂或是有人出。便共往看。但見水杓自然搖動。故知神異。又曾夜中忽見滿屋光明。正言已曉。自起開戶見外猶闇即便閉戶還床。復寢久久方乃明也。又經違和極為錦篤。忽自見大光明遍於世界山河樹木浩然無礙。欣爾獨笑。傍人怪問。具陳所見。即能起行禮拜讀誦如常無

【現代漢語翻譯】 現代漢語譯本： 一切所需之物，無不完備。又抄寫眾多經典，皆令其內容完整無缺。所用顏料皆為天然莊黃染色而成。娑伽羅龍王（Sāgara-nāgarāja，海龍王）兄弟二人曾顯現軌跡，光芒經久不滅。求法之人往來不絕，都親眼目睹。招納並共同居住的僧侶有十餘人，訓導獎掖，皆令其修習禪定和誦經。每當奉請聖僧，供奉的果食之上必有奇異景象。 又在某一時，虔誠地邀請聖眾，舉行七日供養。禮拜懺悔完畢，收攝心神，專注觀想，即見到兩位外國道人舉手交談。一人說『呿羅（Ghola）』，一人說『毗呿羅（Vighola）』。他們所穿的袈裟顏色如同熟透的桑葚。於是就取來泥土，將衣服的顏色染壞，使其顏色如所見一般。因此，遠近的尼姑和僧侶都互相效仿，改變服裝的顏色，從而避免了五大根本罪過。這對於僧俗信眾來說，都是有益的。 此後，又迎請阿耨達池（Anavatapta，無熱惱池）的五百羅漢，每日舉行凡聖無遮大會（Pañcavārṣika，五年一度的盛大法會），已接近二十日，供養設定非常豐盛。又再次迎請罽賓國（Kashmir）的五百羅漢，加上之前的羅漢，總數為一千。以及迎請凡夫僧眾，儀式如前。剛過一日，見到一位外國道人，眾僧都不認識。於是試著互相詢問，他自稱是從罽賓國來的。又問他來此多久了，回答說：『來這裡才一年。』眾僧覺得奇怪，派人守在門口觀察他的動靜。而齋飯完畢后，他竟然從宋林門出去。派人追視，見他從宋林門離開，走了十餘步，忽然就消失不見了。 又曾迎請聖僧，用浴器盛滿香湯以及各種雜物，因而禮拜。內外寂靜無聲，就聽到浴器和水杓發出聲音，如同用水一般。心想或許是有人出來了，便一同前去觀看，只見水杓自然搖動。因此知道是神異現象。又曾經在夜裡忽然看見滿屋光明，正要說天亮了，自己起身打開門，見外面仍然昏暗，隨即關上門回到床上。再次入睡很久之後，天才亮了。又經歷身體不適，病情非常嚴重，忽然自己看見大光明遍照世界，山河樹木都浩然無礙。欣喜地獨自微笑。旁邊的人奇怪地詢問，他詳細地陳述了所見到的景象，隨即就能起身行走，禮拜讀誦，如往常一樣。

【English Translation】 English version: Everything needed was fully prepared. Moreover, all the collected sutras were written down completely. The paints used were naturally dyed in solemn yellow. Sāgara-nāgarāja (Ocean Dragon King) and his brother appeared, their radiance lasting for days. Those seeking the Dharma came and went, all witnessing it firsthand. More than ten monks were invited to live together, and they were instructed and encouraged to practice meditation and recite scriptures. Whenever holy monks were invited, extraordinary signs would appear on the offered fruits and food. On one occasion, they devoutly invited the holy assembly and held a seven-day offering. After the prostrations and repentance were completed, they gathered their minds and focused their thoughts, and they saw two foreign ascetics gesturing and talking to each other. One said 'Ghola,' and the other said 'Vighola.' The color of their kasayas (robes) was like that of ripe mulberries. So they took mud and spoiled the color of their clothes, making them look as they had seen. Therefore, nuns and monks from near and far imitated each other, changing the color of their garments, thus avoiding the transgressions of the five major offenses. This was beneficial for both monastics and lay followers. After this, they invited five hundred Arhats (worthy ones) from Anavatapta (Lake Anavatapta), and held a Pañcavārṣika (five-yearly assembly) for both ordinary and holy beings every day, which lasted for nearly twenty days, with abundant offerings. They then invited another five hundred Arhats from Kashmir, bringing the total to one thousand. They also invited ordinary monks, with the same rituals as before. Just one day later, they saw a foreign ascetic whom none of the monks recognized. So they tried to ask each other about him, and he claimed to have come from Kashmir. They asked how long he had been here, and he replied, 'I have only been here for a year.' The monks found this strange and sent someone to guard the gate and observe his movements. After the meal, he left through the Songlin Gate. The person who was following him saw him leave through the Songlin Gate, take about ten steps, and then suddenly disappear. Once, when inviting holy monks, they filled bathing vessels with fragrant water and various items, and then prostrated in worship. Inside and outside were silent, and they heard sounds from the bathing vessel and ladle, as if water was being used. Thinking that someone might have come out, they went to look together, but they only saw the ladle moving on its own. Therefore, they knew it was a divine phenomenon. Once, in the middle of the night, they suddenly saw the whole room filled with light. Just as they were about to say it was dawn, they got up and opened the door, but saw that it was still dark outside, so they closed the door and went back to bed. After sleeping for a long time, it finally became light. Once, they were extremely ill and in critical condition, and suddenly they saw a great light shining throughout the world, with mountains, rivers, and trees all unobstructed. They smiled happily to themselves. The people around them asked curiously, and they described in detail what they had seen, and then they were able to get up and walk, prostrate, and recite scriptures as usual.

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異。又於一時復違和。亦甚危困。忽舉兩手。狀如捧物。語傍人不解。問言。為何所捧。答云。見寶塔從地出。意欲接之。幡花伎樂無非所有。於是疾恙豁然而除。都無復患。又復違和。數日中亦殊。綿惙恒多。東向視合掌向空。於一時中急索香火。移時合掌。即自說云。見彌勒佛及與舍利弗目連等諸聖人。亦自見諸弟子數甚無量滿虛空中。須臾見彌勒下生翅頭末城。云有人持幡華伎樂及三臺來迎。於此上幡華伎樂。非世間比。半天而住。一臺已在半路。一臺未至半路。一臺未見。但聞有而已。爾時已作兩臺。為此兆故即更作一臺也。又云。有兩樹寶華在邊。人來近床。語莫壞我華。自此之後病即除損。前後遇疾恒有瑞相。或得涼風。或得妙藥。或聞異香。病便即愈。疾差之為理。都以漸豁然而去如此。甚數不能備記。又天監三年。一夏違和。于晝日眠中見虛空藏菩薩。即自圍繞誦唄。唄聲徹外眠覺。所患即除。又白日臥。開眼見佛入房幡蓋滿屋。語傍人令燒香了自不見。上以天監五年六月十七日得病苦。心悶不下飲。彭城寺令法師。以六月十九日夜得夢。見一處。謂是兜率天上。住止嚴麗非世間比。言此是上住處。即見上在中。於是法師有語上。上得生好處當見將接。上是法師小品檀越。勿見遺棄。上即答云。法師

【現代漢語翻譯】 現代漢語譯本： 還有一次，他又生病了，病情非常危急。忽然舉起雙手，好像捧著什麼東西。告訴身邊的人，但人們不明白。問他捧著什麼，他回答說：『我看見一座寶塔從地裡涌出來，想要接住它。幡、花、伎樂，應有盡有。』於是疾病霍然而愈，完全沒有了病痛。後來又生病，幾天中病情時好時壞，經常昏睡。他面向東方，合掌向天空。一會兒，急著要香和火。過了一會兒，合掌，自己說：『我看見彌勒佛以及舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）等諸位聖人。』也看見自己的弟子，數量非常多，充滿了天空。不久，看見彌勒佛降生在翅頭末城（未來佛彌勒佛將要降生的地方）。說有人拿著幡、花、伎樂和三臺來迎接。這些幡、花、伎樂，不是世間可以比擬的，停留在半空中。一臺已經在半路，一臺還沒到半路，一臺還沒看見，只聽見有而已。當時已經做了兩臺，因為這個預兆，就又做了一臺。又說：『有兩棵寶華樹在旁邊。』有人靠近床，他說：『不要碰壞我的花。』從此以後，病就減輕了。前後遇到疾病，經常有吉祥的徵兆，或者得到涼風，或者得到妙藥，或者聞到奇異的香味，病就立刻好了。疾病痊癒的道理，都是逐漸好轉，然後霍然而愈，這樣的事情很多，不能全部記住。又在天監三年（南朝梁武帝的年號），夏天生病，白天睡覺時看見虛空藏菩薩（象徵智慧的菩薩），自己圍繞著菩薩誦唱讚歌。讚歌的聲音傳到外面，醒來后，所患的疾病就消除了。又在白天睡覺，睜開眼睛看見佛進入房間，幡蓋滿了屋子。告訴旁邊的人燒香，自己就看不見了。在天監五年六月十七日得了重病，心裡煩悶，吃不下東西。彭城寺的令法師，在六月十九日夜裡做夢，夢見一個地方，認為是兜率天（彌勒菩薩居住的地方），住處莊嚴華麗，不是世間可以比擬的。說這是上的住處，就看見上在其中。於是法師對上說，上能夠往生到好的地方，應當來接我。上是法師的小品檀越（供養人），不要遺棄我。上就回答說：『法師，』

【English Translation】 English version: Furthermore, on one occasion, he fell ill again, and his condition was very critical. Suddenly, he raised both hands as if holding something. He told the people around him, but they did not understand. When asked what he was holding, he replied, 'I see a precious pagoda emerging from the ground, and I want to receive it. Banners, flowers, music, everything is there.' Then, his illness was suddenly cured, and he had no more ailments. Later, he fell ill again, and his condition fluctuated over several days, often lapsing into drowsiness. He faced east, with his palms together towards the sky. After a while, he urgently requested incense and fire. After a moment, with his palms together, he said, 'I see Maitreya Buddha (the future Buddha) and Shariputra (the foremost disciple in wisdom), Maudgalyayana (the foremost disciple in supernatural powers), and other saints.' He also saw his disciples, countless in number, filling the sky. Soon, he saw Maitreya descending to Ketumati (the city where Maitreya will be born). He said that people were coming to greet him with banners, flowers, music, and three platforms. These banners, flowers, and music were incomparable to those of the world, remaining in mid-air. One platform was already halfway there, one was not yet halfway, and one had not yet been seen, only heard of. At that time, two platforms had already been made, and because of this omen, another platform was made. He also said, 'There are two jeweled flower trees beside me.' When someone approached the bed, he said, 'Do not damage my flowers.' From then on, his illness lessened. Before and after encountering illness, there were often auspicious signs, such as receiving a cool breeze, obtaining wonderful medicine, or smelling strange fragrances, and the illness would immediately be cured. The reason for the recovery from illness was that it gradually improved and then suddenly healed. There were many such events, and they cannot all be remembered. Also, in the third year of Tianjian (era name of Emperor Wu of Liang in the Southern Dynasties), he fell ill in the summer. During a daytime nap, he saw Bodhisattva Akasagarbha (Bodhisattva symbolizing wisdom), and he circumambulated and chanted praises. The sound of the chanting reached outside, and upon waking, the illness was gone. Also, while sleeping during the day, he opened his eyes and saw the Buddha entering the room, with banners and canopies filling the house. He told the people around him to burn incense, but he could no longer see it himself. On the seventeenth day of the sixth month of the fifth year of Tianjian, he became seriously ill, feeling depressed and unable to eat. The magistrate-monk of Pengcheng Temple, Dharma Master Ling, had a dream on the night of the nineteenth day of the sixth month, in which he saw a place, which he thought was Tushita Heaven (the abode of Maitreya Bodhisattva), where the dwellings were magnificent and not comparable to those of the world. He said that this was the abode of Shang, and he saw Shang within it. Then the Dharma Master said to Shang, 'If you are reborn in a good place, you should come and receive me. Shang is a minor patron of the Dharma Master, do not abandon me.' Shang replied, 'Dharma Master,'

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丈夫又弘通經教。自應居勝地。某甲是女人何能益。法師又云。不如此也。雖為丈夫不能精進。持戒不及上。時體已轉惡。與令法師素疏不堪相見。病既稍增飲粥日少。為治無益漸就綿惙。至七月十二日。爾時天雨涼。悶勢如小退。自云。夢見迎來至佛殿西頭。人人捉幡竿猶車在地。幡之為理不異世間軍隊擔鼓旗旛也。至二十日便絕。不復進飲粥。至二十二日令請相識眾僧設會。意似分別。至二十五日云。見十方諸佛遍滿空中。至二十七日中后泯然而臥。作兩炊久方復動轉自云。上兜率天見彌勒及諸菩薩皆黃金色。上手中自有一琉璃清凈罌。可高三尺許。以上彌勒。即放光明照于上身。至兜率天。亦不見飲食自然飽滿。故不復須人間食也。但聞人間食皆臭。是以不肯食。于彼天上得波利䴵將還。意欲與令法師。有人問何意將䴵去。答云。欲與令法師。是人言。令法師是人中果報。那得食天上食。不聽將去。既而欲見令法師閑居。上為迎法師來相見語法師。可作好菜食以餉山中坐禪道人。若修三業。方得生兜率天耳。法師不坐禪。所以令作食餉山。上道人者欲使與坐禪人作因緣也。自入八月體中亦轉惡。不復說餘事。但云。有三十二童子。一名功德天。二者名善女天。是迦毗羅所領。恒來在左右。與我驅使。或言。得人

【現代漢語翻譯】 現代漢語譯本 丈夫如果弘揚傳播經書教義，自然應該居住在殊勝的地方。我某甲是個女人，又能有什麼幫助呢？'法師又說：'不是這樣的。即使是男人，如果不能精進修行，持戒不如上等，也是不行的。'當時她的身體已經變得很差，而且和令法師（Ling Fashi，一位法師的名字）平時關係疏遠，不願意見面。病情逐漸加重，喝粥也越來越少，治療沒有效果，漸漸地氣息微弱。到了七月十二日，當時下著涼涼的雨，她感到稍微舒服了一些，自稱夢見有人來迎接她到佛殿西邊，人人都拿著幡竿，就像世間的軍隊扛著鼓和旗旛一樣。幡的道理和世間的軍隊的旗旛沒什麼不同。到了二十日就斷絕了飲食，不再喝粥。到了二十二日，她讓請來相識的眾僧設齋會，好像是要告別。到了二十五日，她說：'看見十方諸佛遍滿空中。'到了二十七日中午之後，她昏睡過去，過了很久才動彈，自稱：'上了兜率天（Tushita Heaven，佛教欲界六天之一），看見彌勒（Maitreya，未來佛）和諸位菩薩都是金色的。自己手中有一個琉璃清凈的瓶子，大約三尺高。獻給彌勒之後，彌勒就放出光明照在她身上。在兜率天，也不需要飲食，自然就飽滿了，所以不需要人間的食物了。只是覺得人間的食物都很臭，因此不肯吃。'她在天上得到波利䴵（Boli Mo，一種食物的名字），想要帶回來給令法師。有人問她為什麼要帶䴵去，她回答說：'想給令法師。'那人說：'令法師是人中果報，怎麼能吃天上的食物呢？'不讓她帶去。之後，她想見在閑居的令法師，就去迎接法師來相見，告訴法師說：'可以做些好的菜餚供養山中坐禪的道人。如果修行身、口、意三業，才能往生兜率天啊。法師不坐禪，所以讓她做食物供養山上的道人，是想和坐禪的人結個善緣。'進入八月后，她的身體也越來越差，不再說其他的事情，只是說：'有三十二個童子，一個叫功德天（Lakshmi，吉祥天女），一個叫善女天，是迦毗羅（Kapila，印度數論派的創始人）所統領的，經常在我的左右，供我驅使。'或者說，得到了人。

【English Translation】 English version If a husband promotes and propagates the teachings of the scriptures, he should naturally reside in an auspicious place. I, a woman, what help can I offer?' The Dharma master replied, 'It is not so. Even if one is a man, if he cannot practice diligently and his adherence to precepts is not of the highest quality, it is not sufficient.' At that time, her body had already deteriorated, and she had a distant relationship with Ling Fashi (a Dharma master's name), so she was unwilling to meet him. Her illness gradually worsened, and she ate less and less congee. The treatment was ineffective, and she gradually became weak. On the twelfth day of the seventh month, when it was raining coolly, she felt slightly better and claimed to have dreamed of being welcomed to the west side of the Buddha hall. Everyone was holding banners, just like soldiers in the world carrying drums and flags. The principle of the banners is no different from the flags of worldly armies. On the twentieth day, she stopped eating and drinking congee. On the twenty-second day, she asked to invite acquainted monks to hold a gathering, as if to say farewell. On the twenty-fifth day, she said, 'I see Buddhas of the ten directions filling the sky.' On the twenty-seventh day, after noon, she fell into a coma and moved after a long time, claiming, 'I went to Tushita Heaven (one of the six heavens of desire in Buddhism) and saw Maitreya (the future Buddha) and all the Bodhisattvas were golden in color. In my hand, I had a pure crystal vase, about three feet tall. After offering it to Maitreya, Maitreya emitted light and illuminated my body. In Tushita Heaven, there is no need for food or drink, and one is naturally full, so there is no need for human food. I only find human food to be foul, so I refuse to eat it.' She obtained Boli Mo (a type of food's name) in heaven and wanted to bring it back to Ling Fashi. Someone asked her why she wanted to bring the Mo, and she replied, 'I want to give it to Ling Fashi.' That person said, 'Ling Fashi is a being with human karmic rewards, how can he eat heavenly food?' They did not allow her to take it. Later, she wanted to see Ling Fashi, who was in seclusion, so she went to welcome the Dharma master to meet her and told him, 'You can prepare good dishes to offer to the meditating ascetics in the mountains. If you cultivate the three karmas of body, speech, and mind, you can be reborn in Tushita Heaven. The Dharma master does not meditate, so she is making food offerings to the ascetics in the mountains to create good karma with those who meditate.' After entering the eighth month, her body also deteriorated, and she no longer spoke of other matters, only saying, 'There are thirty-two children, one named Lakshmi (Goddess of Fortune), and the other named Good Woman, who are led by Kapila (founder of the Samkhya school of Indian philosophy), and they are always on my left and right, at my disposal.' Or she would say, 'I have obtained people.'

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餉飲食。令眾中行之。復云。空中晝夜作伎樂鬧人耳也。

廣弘明集卷第二十三 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二十四

大唐西明寺沙門釋道宣撰

僧行篇第五之二沙汰僧徒詔(宋武帝)褒揚僧德詔(七首)(元魏孝文帝)述僧中食論(南齊沈休文)述僧設會論(沈休文)　議沙汰僧詔(並答　北齊文宣帝)吊道澄法師亡書(梁簡文)與東陽盛法師書(梁王筠)與汝南周顒書(梁釋智林)與舉法師書(梁劉峻一名孝標)與皎法師書(並答　梁王曼穎)吊震法師亡書(梁劉之遴)與震兄李敬朏書(同上作)吊僧正京法師亡書(同上作)東陽金華山棲志(梁劉孝標)與徐僕射述役僧書(陳釋真觀)諫仁山深法師罷道書(陳徐陵)諫周祖沙汰僧表(周釋曇積)戴逵貽書(仙城命禪師)幽林沙門惠命酬書(北齊戴先生)吊延法師亡書(隋薛道衡)

沙汰僧徒詔

宋武帝

門下。佛法訛替沙門混雜。未足扶濟鴻教。而專成逋藪。加項奸心頻發兇狀屢聞。敗道亂俗人神交忿。可符所在與寺耆長精加沙汰。後有違犯嚴其誅坐。主者詳為條格。速施行。

褒揚僧德詔(七首)

元魏孝文帝

帝以僧顯為沙門都統詔

門下。

【現代漢語翻譯】 現代漢語譯本： 『供給飲食，讓其在僧眾中傳遞。』又說：『空中晝夜都有伎樂聲，吵鬧得讓人不得安寧。』 《廣弘明集》卷第二十三 大正藏第52冊 No. 2103 《廣弘明集》 《廣弘明集》卷第二十四 大唐西明寺沙門釋道宣 撰 僧行篇第五之二：沙汰僧徒詔（宋武帝），褒揚僧德詔（七首）（元魏孝文帝），述僧中食論（南齊沈休文），述僧設會論（沈休文），議沙汰僧詔（並答，北齊文宣帝），吊道澄法師亡書（梁簡文），與東陽盛法師書（梁王筠），與汝南周顒書（梁釋智林），與舉法師書（梁劉峻，一名孝標），與皎法師書（並答，梁王曼穎），吊震法師亡書（梁劉之遴），與震兄李敬朏書（同上作），吊僧正京法師亡書（同上作），東陽金華山棲志（梁劉孝標），與徐僕射述役僧書（陳釋真觀），諫仁山深法師罷道書（陳徐陵），諫周祖沙汰僧表（周釋曇積），戴逵貽書（仙城命禪師），幽林沙門惠命酬書（北齊戴先生），吊延法師亡書（隋薛道衡）。 沙汰僧徒詔 宋武帝 門下：佛法衰敗，沙門（Śrāmaṇa，佛教出家修行者）混雜，不足以扶持和濟助佛教，反而成了藏匿罪犯的地方。加上圖謀不軌之心頻繁發生，兇惡的情況屢次聽聞，敗壞佛道，擾亂世俗，人神都為之憤恨。可以下令各地與寺院的耆長（年長的長老）認真加以篩選淘汰。以後如有違犯，嚴厲懲處。主管官員詳細制定條文，迅速施行。 褒揚僧德詔（七首） 元魏孝文帝 帝以僧顯為沙門都統詔 門下。

【English Translation】 English version: 'Provide food and drink, and let it be passed around among the Sangha (Buddhist monastic community).' It is also said, 'In the sky, day and night, there is music and revelry, disturbing people's ears.' Extensive Collection for the Propagation of Light, Volume 23 Taisho Tripitaka Volume 52, No. 2103, Extensive Collection for the Propagation of Light Extensive Collection for the Propagation of Light, Volume 24 Composed by Śramaṇa (Buddhist monk) Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 5.2 of Monastic Practices: Edict on the Selection and Elimination of Monks (Emperor Wu of the Song Dynasty), Edicts Praising Monastic Virtues (Seven Pieces) (Emperor Xiaowen of the Northern Wei Dynasty), Discourse on Food in the Sangha (Shen Xiuwen of the Southern Qi Dynasty), Discourse on Establishing Assemblies in the Sangha (Shen Xiuwen), Edict on the Deliberation of Selecting and Eliminating Monks (and Reply, Emperor Wenxuan of the Northern Qi Dynasty), Letter of Condolence on the Death of Dharma Master Daocheng (Emperor Jianwen of the Liang Dynasty), Letter to Dharma Master Sheng of Dongyang (Wang Yun of the Liang Dynasty), Letter to Zhou Yong of Runan (Shi Zhilin of the Liang Dynasty), Letter to Dharma Master Ju (Liu Jun, also known as Xiaobiao, of the Liang Dynasty), Letter to Dharma Master Jiao (and Reply, Wang Manying of the Liang Dynasty), Letter of Condolence on the Death of Dharma Master Zhen (Liu Zhilin of the Liang Dynasty), Letter to Li Jingfei, Brother of Zhen (Same Author), Letter of Condolence on the Death of Sangha Leader Dharma Master Jing (Same Author), Record of Dwelling on Mount Jinhua in Dongyang (Liu Xiaobiao of the Liang Dynasty), Letter to Vice Minister Xu on the Labor of Monks (Shi Zhenguan of the Chen Dynasty), Letter of Advice to Dharma Master Renshan Shen Against Abandoning the Path (Xu Ling of the Chen Dynasty), Memorial Advising Emperor Zhou Against Eliminating Monks (Shi Tanji of the Zhou Dynasty), Letter from Dai Kui (to Chan Master Ming of Xiancheng), Reply from Śramaṇa (Buddhist monk) Huiming of Youlin (Mr. Dai of the Northern Qi Dynasty), Letter of Condolence on the Death of Dharma Master Yan (Xue Daoheng of the Sui Dynasty). Edict on the Selection and Elimination of Monks Emperor Wu of the Song Dynasty To the Secretariat: The Buddha-dharma (Buddha's teachings) is declining, and the Śrāmaṇas (Buddhist monks) are mixed and impure, insufficient to support and aid the Buddhist teachings, instead becoming places for harboring criminals. Furthermore, treacherous intentions frequently arise, and evil situations are repeatedly heard of, corrupting the Buddhist path, disturbing the secular world, causing both humans and spirits to be angered. Let orders be given to all localities and the elder leaders of the temples to carefully select and eliminate them. Hereafter, if there are any violations, they will be severely punished. The responsible officials should formulate detailed regulations and implement them swiftly. Edicts Praising Monastic Virtues (Seven Pieces) Emperor Xiaowen of the Northern Wei Dynasty The Emperor's Edict Appointing Monk Xian as the Chief of Śrāmaṇas (Buddhist monks) To the Secretariat:

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近得錄公等表。知欲早定沙門都統。比考德選賢寤寐勤心。繼佛之任莫知誰寄。或有道高年尊。理無縈紆。或有器玄識邈。高挹塵務。今以思遠寺主法師僧顯。仁雅欽韶澄風澡鏡。深敏潛明道心清亮。固堪茲任。式和妙眾。近已口白。可敕令為沙門都統。又副儀貳事緇素攸同。頃因輝統獨濟遂廢茲任。今欲毗德贊善固須其人。皇舅寺法師僧義。行恭神暢溫聰謹正。業懋道優用膺副翼。可都維那以光賢徒。

帝立僧尼制詔

門下。凝覺澄沖事超俗外。淵模崇賾理寄忘言。然非言何以釋教。非世何能表真。是以三藏舒風必資誡典。六度摛化固憑尺波。自象教東流千齡已半。秦漢俗華制禁彌密。故前世英人隨宜興例。世輕世重以裨玄奧。先朝之世嘗為僧禁。小有未詳宜其修立。近見沙門統僧顯等白雲。欲更一刊定。朕聊以淺識共詳至典。事起匆匆觸未詳究。且可設法一時粗救世。殿須立白一同更厘厥衷。

帝聽諸法師一月三入殿詔

門下。崇因贊業莫若宗玄。禆神染志誰先英哲。故周旦著其朋之誥。釋迦唱善知之文。然則位尊者以納賢為貴。德優者以親仁為尚。朕雖寡昧能無庶幾也。先朝之世。經營六合。未遑內范。遂令皇庭闕高邈之容。紫闥簡超俗之儀。于欽善之理福田之資。良為未足。將欲令

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "I recently received your official documents, and I am aware of your desire to promptly appoint a Sangha Chief (a Buddhist monastic official). You have been diligently and conscientiously examining virtues and selecting talents, hoping to find someone to entrust with the important task of succeeding the Buddha, but you are unsure whom to choose. Some individuals possess profound spiritual attainment and advanced age, with minds free from worldly distractions; others have extraordinary abilities and far-reaching insights, transcending mundane affairs. Currently, I believe that Dharma Master Seng Xian, the abbot of Si Yuan Monastery, is both benevolent and refined, commanding respect and possessing a character as pure as a mirror. He is deeply perceptive, with a clear and bright mind dedicated to the Dharma, making him fully capable of assuming this responsibility and harmonizing the monastic community. I have already verbally informed you of this matter. You may issue an edict appointing him as the Sangha Chief. Furthermore, the selection of an assistant to the Sangha Chief is a matter of great importance to both monastics and laypeople. The position has been vacant since the passing of Hui Tong. Now, we seek to appoint someone virtuous and capable of praising good deeds. Dharma Master Seng Yi of Huangjiu Monastery is respectful in conduct, spiritually vibrant, gentle, intelligent, cautious, and upright. He is accomplished in his studies and excels in virtue, making him worthy of serving as an assistant. He can be appointed as the Du Weina (a monastic office in the monastery) to bring honor to the virtuous Sangha.", "", "Imperial Edict on Monks and Nuns", "", "To the Department of State Affairs: Contemplative awareness and pure tranquility transcend the mundane world. Profound models and sublime principles are entrusted to a realm beyond words. However, how can we expound the teachings of Buddhism without language? How can we reveal the truth without the secular world? Therefore, the propagation of the Tripitaka (the complete Buddhist canon) must rely on precepts, and the dissemination of the Six Perfections (the six practices of a Bodhisattva) must depend on written records. Since Buddhism's introduction to China, over a millennium has passed, and the secular customs and laws of the Qin and Han dynasties have imposed strict restrictions on Buddhism. Therefore, enlightened individuals of previous generations established regulations based on specific circumstances, using secular considerations to support profound Buddhist principles. In the past, the imperial court issued prohibitions for monks, some of which were not detailed enough and require revision. Recently, the Sangha Chief Seng Xian and others have submitted a memorial stating their desire to revise these regulations. I will use my limited knowledge to examine the Buddhist scriptures in detail with everyone. Due to the urgency of the matter, some areas have not been thoroughly studied. We can first establish some temporary measures to roughly rectify the customs of the world. In the future, we will need to establish a special institution to jointly re-examine these regulations.", "", "Imperial Edict Allowing Dharma Masters to Enter the Palace Three Times a Month", "", "To the Department of State Affairs: There is nothing better than honoring the profound principles of Buddhism to cultivate good causes and praise meritorious deeds. Who can precede enlightened sages in assisting the spirit and influencing aspirations? Therefore, the Duke of Zhou wrote the 'Announcement about Allies,' and Shakyamuni chanted verses praising good deeds. In that case, those in high positions should value the acceptance of the virtuous, and those with excellent virtue should esteem the closeness of the benevolent. Although I am shallow and ignorant, can I have no aspirations? In the past, the imperial court devoted itself to governing the empire and did not have time to regulate the inner court, thus causing the imperial palace to lack an atmosphere of loftiness and solemnity, and the palace gates to lack an appearance of transcendence. In terms of revering goodness and cultivating fields of merit, we have not done enough. I intend to" ] }

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懿德法師時來相見。進可餐稟道味退可飾光朝廷。其敕殿中聽一月三入。人數法諱別當牒付。

帝令諸州眾僧安居講說詔

門下。憑玄歸妙固資真風。餐慧習慈實鐘果智。故三炎檢攝道之恒規。九夏溫詮法之嘉猷。可敕諸州令此夏安居清眾。大州三百人。中州二百人。小州一百人。任其數處講說。皆僧祇粟供備。若粟鮮徒寡不充此數者。可令昭玄量減還聞。其各欽旌賢匠。良推睿德。勿致濫濁惰茲後進。

贈徐州僧統並設齋詔

門下。徐州道人統僧逞。風識淹通器尚倫雅。道業明博理味淵澄。清聲懋譽。早彰于徐沛。英懷玄致。風流於譙宋。比唱法北京德芬道俗。應供皇筵美敷辰宇。仁睿之良朕所嘉重。依因既終致茲異世。近忽知問悲怛於懷。今路次兗濮青泗豈遙。愴然念德又增厥心。可下徐州施帛三百匹以供追福。又可為設齋五千人。

歲施道人應統帛詔

門下。應統仰紹前哲。繼軌道門。徽綜玄范沖猷是托。今既讓俗名。理宜別供。可取八解之義。歲施帛八百匹。準四輩之況。隨四時而給。又修善之本寔依力命。施食之因內典所美。可依朝官上秩當月而施。所以遠譬深理者。匪獨開崇俗心。抑亦獎厲道意耳。

帝為慧紀法師亡施帛設齋詔

門下。徐州法師慧紀

【現代漢語翻譯】 現代漢語譯本： 懿德法師時常來拜見。進可以進獻精美的食物，稟告佛法的真諦，退可以修飾朝廷的光輝。朝廷下令允許他在殿中聽政，每月可以進入三次。需要記錄人數和法號，另外下發檔案通知。

皇帝下令各州眾僧進行安居講說的詔書

門下（官署名）。憑藉玄妙迴歸真理，本來就依靠真正的佛法。品嚐智慧，學習慈悲，實在蘊含著圓滿的智慧。因此，三個月的炎熱季節是約束身心的常規定製，九十天的夏季是闡釋佛法的良好時機。可以下令各州在這個夏季安置清凈的僧眾。大州三百人，中州二百人，小州一百人。允許他們在不同的地方講說。都由僧祇粟（寺院的公糧）供給。如果糧食不足，僧徒稀少，不能滿足這個人數的，可以令昭玄寺（掌管僧尼事務的機構）酌情減少，並上報。各地都要敬重推舉賢能的僧人，認真推舉有智慧德行的人，不要讓庸俗無能的人混入其中，耽誤後進。

追贈徐州僧統並設齋的詔書

門下。徐州的道人統僧逞（僧人名），風度見識淵博通達，品格高尚文雅。在佛法上的造詣明晰廣博，對佛理的理解深刻澄澈。清高的名聲和美譽，早就顯揚于徐州、沛郡一帶，英俊的胸懷和玄妙的志向，在譙郡、宋郡一帶傳為美談。之前他曾在北京唱誦佛法，美好的德行薰染了僧俗大眾，應邀來到皇宮設宴，美好的言辭佈滿殿宇。他的仁慈和睿智，朕非常嘉許和器重。如今他已經去世，前往另一個世界。最近忽然得知訊息，心中感到悲傷。現在朕的路程經過兗州、濮州、青州、泗州，距離不遠。悲傷地思念他的德行，更加增添了朕的哀思。可以下令徐州施捨絲綢三百匹，用來供奉他追薦冥福。又可以為他設齋五千人。

每年施捨道人應統帛的詔書

門下。應統（僧人名）仰慕繼承前代的賢哲，繼承和發揚佛門的規矩。美好的綱領和玄妙的規範都寄託在他身上。現在他既然已經辭去了世俗的名位，理應特別供養。可以取『八解』的含義，每年施捨絲綢八百匹。按照四輩弟子的慣例，隨著四季而供給。而且修善的根本實在於依靠力量和命運。佈施食物的因緣是佛教經典所讚美的。可以按照朝廷官員上等的俸祿，在當月進行佈施。之所以要深遠地比喻深刻的道理，不僅僅是爲了開導和崇尚世俗的心，也是爲了獎勵和勉勵修道的心意。

皇帝為慧紀法師去世施捨絲綢設齋的詔書

門下。徐州法師慧紀（僧人名）

【English Translation】 English version: Master Yide often came to visit. He could offer exquisite meals and report the true essence of the Dharma, and he could also adorn the glory of the court. The court ordered that he be allowed to listen to the government in the palace, and he could enter three times a month. The number of people and their Dharma names needed to be recorded, and a document should be issued to notify them.

The Emperor's edict ordering the monks in various states to practice Anju (summer retreat) and give lectures

To the Ministry. Relying on the profound to return to the truth inherently depends on the true Dharma. Tasting wisdom and learning compassion truly contain perfect wisdom. Therefore, the three months of hot season are the constant rules for restraining the body and mind, and the ninety days of summer are a good time to explain the Dharma. It is ordered that various states should arrange for the pure monks to practice Anju this summer. Three hundred people in large states, two hundred people in medium states, and one hundred people in small states. They are allowed to give lectures in different places. All are supplied by Sangha rice (public grain of the monastery). If the grain is insufficient and the monks are few, and the number cannot be met, Zhaoxuan Temple (the institution in charge of monastic affairs) may reduce the number as appropriate and report it. All localities should respect and recommend virtuous monks, and carefully recommend those with wisdom and virtue. Do not allow mediocre and incompetent people to mix in and delay the progress of later generations.

The edict posthumously awarding the title of Sanghatatva (monk leader) to the monk Cheng of Xuzhou and holding a vegetarian feast

To the Ministry. The Daoist monk Cheng (name of the monk) of Xuzhou, with his broad knowledge and elegant demeanor, is well-versed in the Dharma. His attainments in the Dharma are clear and extensive, and his understanding of Buddhist principles is profound and clear. His noble reputation and praise have long been known in the areas of Xuzhou and Pei County. His handsome mind and profound aspirations have been praised in the areas of Qiao County and Song County. Previously, he chanted the Dharma in Beijing, and his beautiful virtues infected the monastic and lay communities. He was invited to the imperial palace for a banquet, and his beautiful words filled the palace. His benevolence and wisdom are greatly appreciated and valued by Us. Now that he has passed away and gone to another world, We recently learned the news and feel sad. Now that Our journey passes through Yanzhou, Puzhou, Qingzhou, and Sizhou, the distance is not far. Sadly remembering his virtues, it adds to Our sorrow. It is ordered that Xuzhou should donate three hundred bolts of silk to be used to offer blessings for him. Also, a vegetarian feast for five thousand people can be held for him.

The edict to donate silk to the Daoist monk Ying Tong every year

To the Ministry. Ying Tong (name of the monk) admires and inherits the sages of the past, and continues to carry forward the rules of the Buddhist community. The beautiful guidelines and profound norms are entrusted to him. Now that he has resigned from his secular position, he should be specially supported. The meaning of 'eight liberations' can be taken, and eight hundred bolts of silk should be donated every year. According to the practice of the four types of disciples, it should be supplied according to the four seasons. Moreover, the foundation of cultivating goodness lies in relying on strength and destiny. The cause of giving food is praised by Buddhist scriptures. It can be given in the current month according to the superior salary of court officials. The reason for using profound analogies and profound principles is not only to enlighten and promote secular minds, but also to reward and encourage the intention of cultivation.

The Emperor's edict to donate silk and hold a vegetarian feast for the deceased Dharma Master Huiji

To the Ministry. Dharma Master Huiji (name of the monk) of Xuzhou

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。凝量貞遠道識淳虛。英素之操超然世外。綜涉之功斯焉罕倫。光法彭方聲懋華裔。研論宋壤宗德遠邇。爰于往辰唱諦鹿苑。作匠京緇延賞賢叢。倏矣死魔忽殲良器。聞之悲哽傷慟於懷。可敕徐州施帛三百匹。並設五百人齋。以崇追益。

述僧中食論

南齊沈休文

人所以不得道者。由於心神昏惑。心神所以昏惑。由於外物擾之。擾之大者其事有三。一則勢利榮名。二則妖妍靡曼。三則甘旨肥濃。榮名雖日用於心。要無晷刻之累。妖妍靡曼方之已深。甘旨肥濃為累甚切。萬事云云。皆三者之枝葉耳。聖人知不斷此三事求道無從可得。不得不為之立法使簡而易從也。若直云三事惑本。並宜禁絕。而此三事是人情所甚惑。念慮所難遣。雖有禁止之旨。事難卒從。譬于方舟濟河。豈不欲直至彼岸。河流既急。會無直濟之理。不得不從流邪靡久而獲至。非不願速事難故也。禁此三事宜有其端。何則食之於人不可頓息。其于情性三累莫甚。故推此晚食並置中前。自中之後清虛無事。因此無事念慮得簡。在始未專。在久自習。於是束以八支。紆以禁戒。靡曼之慾無由得前。榮名眾累稍隨事遣。故云往古諸佛過中不餐。此蓋是遣累之筌蹄。適道之捷徑。而或咸謂止於不食。此乃迷於向方。不知厥路者也。

【現代漢語翻譯】 現代漢語譯本：他凝練氣度，堅守正道，通曉純真虛空的道理。擁有高尚純潔的品格，超脫於世俗之外。在廣泛涉獵佛學方面的功力，很少有人能與他相比。他的光輝佛法遍及四方，聲譽在華夏大地廣為流傳。在宋地研究佛學理論，他的高尚品德遠近聞名。于往昔之時，在鹿苑開始宣講真諦。作為京城僧侶的楷模，受到賢才們的推崇。不幸的是，死魔突然奪走了這位優秀的僧人。聽到這個訊息，我感到悲傷哽咽，心中無比悲痛。可以下令徐州佈施絲綢三百匹，並設五百人的齋會，以表達追思和增添他的功德。

《述僧中食論》

南齊 沈休文

人們之所以不能得道，是由於心神昏沉迷惑。心神之所以昏沉迷惑，是由於外物擾亂。擾亂之中，最大的有三件事：一是權勢利益和榮華名聲，二是妖艷美麗的事物，三是美味佳餚和肥膩的食物。榮華名聲雖然每天都在心中盤算，但沒有片刻的積累。妖艷美麗的事物一旦深入其中，就難以自拔。美味佳餚和肥膩的食物帶來的累贅最為嚴重。世間萬事，都是這三者的枝葉而已。聖人知道，如果不斷絕這三件事，求道是無從談起的。因此不得不為此立法，使其簡單易行。如果直接說這三件事是迷惑的根源，應該全部禁止，但這三件事是人之常情中最容易迷惑的，也是念頭中最難去除的。雖然有禁止的旨意，但事情很難一下子做到。這就像用方舟渡河，難道不想直接到達彼岸嗎？但河流湍急，不可能直接渡過，不得不順著水流迂迴前進，最終才能到達。不是不願意快速到達，而是事情難以做到。禁止這三件事應該有個開端。為什麼呢？因為飲食對於人來說是不能一下子停止的，而飲食對於情性的累贅最為嚴重。所以推行過午不食，並把吃飯的時間安排在中午之前。中午之後，清靜虛無，沒有雜事。因此，沒有雜事，念頭就能變得簡單。開始時可能不專心，時間久了自然就習慣了。於是用八支正道來約束，用禁戒來引導。妖艷美麗的事物沒有機會接近，榮華名聲的各種牽累也隨著事情的減少而逐漸消除。所以說，往昔的諸佛都是過午不食。這大概是去除累贅的工具，是通往正道的捷徑。而有些人卻認為僅僅是不吃飯而已，這是迷失了方向，不知道正確的道路啊。

【English Translation】 English version: He possessed a refined demeanor, adhered to the true path, and understood the principles of pure emptiness. With noble and pure character, he transcended the mundane world. His accomplishments in extensively studying Buddhism were rarely matched. His radiant Dharma spread in all directions, and his reputation was widely known throughout the Chinese land. He researched Buddhist theories in the Song region, and his noble virtues were renowned far and wide. In the past, he began preaching the truth in the Deer Park (Sarnath, where Buddha gave his first sermon). As a model for monks in the capital, he was admired by talented individuals. Unfortunately, the demon of death suddenly took away this excellent monk. Upon hearing this news, I felt choked with grief and my heart was filled with sorrow. Let an order be issued for Xuzhou to donate three hundred bolts of silk, and hold a vegetarian feast for five hundred people, to express remembrance and increase his merits.

On the Monastic Diet

By Shen Xiuwen of the Southern Qi Dynasty

The reason why people cannot attain enlightenment is because their minds are confused and deluded. The reason why their minds are confused and deluded is because they are disturbed by external things. Among these disturbances, the greatest are three: first, power, profit, and glory; second, seductive and beautiful things; and third, delicious delicacies and fatty foods. Although glory and fame are considered in the mind every day, they do not accumulate for even a moment. Once seductive and beautiful things are deeply involved, it is difficult to extricate oneself. The burden brought by delicious delicacies and fatty foods is the most serious. All things in the world are merely branches and leaves of these three. The sages know that if these three things are not cut off, there is no way to seek enlightenment. Therefore, they have to legislate for this, making it simple and easy to follow. If it is directly said that these three things are the root of delusion and should be completely prohibited, these three things are the most easily confusing in human nature and the most difficult to remove from thoughts. Although there is a decree of prohibition, it is difficult to do it all at once. This is like crossing a river in a square boat. Don't you want to go directly to the other shore? But the river is turbulent, and it is impossible to cross directly. You have to go around with the current, and eventually you will arrive. It's not that you don't want to arrive quickly, but it's difficult to do. There should be a beginning to prohibiting these three things. Why? Because eating cannot be stopped all at once for people, and eating is the most serious burden on temperament. Therefore, promote not eating after noon, and arrange the time for eating before noon. After noon, it is quiet and empty, and there are no miscellaneous things. Therefore, without miscellaneous things, thoughts can become simple. At the beginning, you may not be focused, but over time you will naturally get used to it. Therefore, use the Eightfold Path (Eightfold Noble Path) to restrain, and use precepts to guide. Seductive and beautiful things have no chance to approach, and the various entanglements of glory and fame gradually disappear with the reduction of things. Therefore, it is said that the Buddhas of the past did not eat after noon. This is probably a tool to remove burdens and a shortcut to the right path. But some people think that it is just not eating, which is a lost direction and does not know the correct path.

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述僧設會論

沈休文

夫修營法事必有其理。今世召請眾僧止設一會。當由佛在世時常受人請。以此擬像故也。而佛昔在世。佛與眾僧。僧伽藍內本不自營其食具也。至時持缽往福眾生。今之僧眾非惟持中者少。乃有腆恣甘腴廚膳豐豪者。今有加請召。並不得已而後來。以滋腴之口。進蔬䔩之具。延頸蹙頞固不能甘。既非樂受不容設福。非若在昔不得自營。非資四輩身口無托者也。此以求福不其反乎。篤而論之其義不爾。何者出家之人本資行乞。誡律昺然。無許自立廚帳並畜凈人者也。今既取足寺內行乞事斷。或有持缽到門。便呼為僧徒鄙事下劣。既是眾所鄙恥。莫復行乞。悠悠後進求理者寡。便謂乞食之業不可復行。白凈王子轉輪之貴。持缽行詣以福施者。豈不及千載之外凡庸沙門躬命仆豎自營口腹者乎。今之請僧一會。既可仿像行之。乞丐受請二事不殊。若以今不復行乞。又復不請召。則行乞之法於此永置。此法既置則僧非佛種。佛種既離則三寶墜于地矣。今之為會者。宜追想在昔。四十九年佛率比丘入城乞食。威儀舉止動自應心。以此求道道其焉適。若以此運心。則為會可矣。

議沙汰釋李詔並啟

北齊文宣帝

問朕聞專精九液。鶴竦玄州之境。苦心六歲釋擔煩惱之津。或注神

【現代漢語翻譯】 現代漢語譯本 述僧設會論

沈休文

大凡修繕佛事必有其道理。如今世人召請眾僧只設一次齋會，大概是因為佛陀在世時常接受他人邀請的緣故，以此來模彷彿陀。然而佛陀昔日在世時，佛陀和眾僧，在僧伽藍（saṃghārāma，僧眾居住的園林）內本來就不自己準備食物。到了吃飯的時候就拿著缽去為眾生求福。如今的僧眾不僅堅持托缽乞食的少，還有許多生活奢侈，廚房膳食豐盛豪華的人。現在有人勉強接受邀請，不得已才來，用肥膩的嘴巴，吃粗糙的蔬菜，伸長脖子皺著眉頭，實在不能甘心。既然不是樂意接受，就不能說是設福。這和過去不能自己準備食物，依靠四眾供養才能維持生計的情況不同。這樣求福，難道不是適得其反嗎？深入地討論，道理不是這樣的。為什麼呢？出家之人本來依靠乞討為生，戒律明明白白地規定，不允許自己設立廚房，也不允許蓄養負責雜務的凈人。現在既然在寺廟裡就能得到充足的食物，乞討的事情就斷絕了。或者有人拿著缽到門口，就被稱為僧徒，認為這是卑賤低下的事情。既然大家都鄙視，就沒有人再乞討了。長久以來，後輩中追求真理的人很少，就認為乞食的行業不能再做了。白凈王子（指釋迦牟尼佛未出家時的身份），轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君主）那樣尊貴的身份，都拿著缽去乞食，為佈施者帶來福報，難道還不如千年之後那些庸碌的沙門（śrāmaṇa，出家修道者）親自命令僕人自己準備食物嗎？現在請僧眾吃一頓飯，既然可以模彷彿陀接受邀請的做法，那麼乞討和接受邀請這兩件事並沒有什麼不同。如果因為現在不再乞討，又不接受邀請，那麼乞討的法門就要從此永遠廢止了。這個法門如果廢止了，那麼僧人就不是佛陀的後代了。佛陀的後代如果斷絕了，那麼佛法僧三寶就要墜落於地了。現在舉辦齋會的人，應該追想過去，佛陀四十九年中率領比丘（bhikṣu，出家受具足戒的男性）進入城市乞食的情景，一舉一動都符合威儀，以此來求道，道才能有所歸宿。如果能這樣用心，那麼舉辦齋會才是可以的。

議沙汰釋李詔並啟

北齊文宣帝

請問：我聽說專心修煉九轉之丹，像鶴一樣飛昇到玄州那樣的地方；苦心修行六年，像釋迦牟尼佛一樣擺脫煩惱的束縛。或者說，專注于精神修養

【English Translation】 English version Treatise on Holding Assemblies for Monks

Shen Xiuwen

Generally speaking, there must be a reason for cultivating Buddhist affairs. Nowadays, when people invite monks, they only hold one assembly. This is probably because the Buddha used to accept invitations when he was in the world, and this is done to imitate the Buddha. However, when the Buddha was in the world, the Buddha and the monks did not prepare their own food in the Saṃghārāma (monastery). When it was time to eat, they would carry their bowls to seek blessings for sentient beings. Nowadays, not only are there few monks who uphold the practice of holding a bowl, but there are also many who live luxuriously, with abundant and extravagant food in their kitchens. Now, some people reluctantly accept invitations and come only as a last resort, using their greasy mouths to eat coarse vegetables, stretching their necks and frowning, unable to enjoy it. Since they are not willing to accept, it cannot be said to be bestowing blessings. This is different from the past when they could not prepare their own food and relied on the support of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) to sustain their lives. Is this not the opposite of seeking blessings? Discussing it in depth, the principle is not like this. Why? Those who have left home originally rely on begging for alms to live. The precepts clearly state that they are not allowed to set up their own kitchens or keep lay attendants to take care of chores. Now that they can get enough food in the monastery, the practice of begging for alms has been cut off. Or if someone goes to the door with a bowl, they are called monks and considered to be doing lowly and inferior things. Since everyone despises it, no one begs for alms anymore. For a long time, few of the later generations pursue the truth, and they think that the practice of begging for alms cannot be done anymore. Prince Baijing (referring to Shakyamuni Buddha's identity before leaving home), a Cakravartin (ideal universal ruler), with such a noble status, would carry a bowl to beg for alms, bringing blessings to the donors. Are they not better than those mediocre Śrāmaṇas (ascetics) thousands of years later who personally order servants to prepare their own food? Now, inviting monks for a meal, since it can imitate the Buddha's practice of accepting invitations, then begging for alms and accepting invitations are not different. If because they no longer beg for alms now, and do not accept invitations, then the Dharma of begging for alms will be abolished forever. If this Dharma is abolished, then the monks are not the descendants of the Buddha. If the descendants of the Buddha are cut off, then the Three Jewels (Buddha, Dharma, and Sangha) will fall to the ground. Those who hold assemblies now should recall the past, when the Buddha led the Bhikṣus (ordained male monks) into the city to beg for alms for forty-nine years, every move and gesture conforming to the proper demeanor. Use this to seek the Dao, and the Dao will have a destination. If you can use your mind in this way, then holding an assembly is acceptable.

Edict and Memorial on Purging Buddhist and Taoist Clergy

Emperor Wenxuan of Northern Qi

I have heard that by focusing on the nine elixirs, one can soar like a crane to the realm of Xuanzhou; by diligently practicing for six years, one can, like Shakyamuni Buddha, be freed from the bonds of affliction. Or, focusing on spiritual cultivation...

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鬼之術。明尸解之方。或說因緣之要。見泥洹之道。是以太一闡法竟於輕舉。如來證理環于寂滅。自祖龍寢跡劉莊感夢。從此以歸紛然遂廣。至有委親遺累棄國忘家。館舍盈于山藪。伽藍遍於州郡。若黃金可化。淮南不應就戮。神威自在。央掘豈得為鯨若以御龍非實。荊山有攀髯之戀。控象為虛。瀍洛寤夜光之詭。是非之契朕實惑焉。乃有緇衣之眾。參半于平俗。黃服之徒。數過於正戶。所以國給為此不充。王用因茲取乏。欲擇其正道蠲其左術。一則有潤邦家。二則無惑群品。且積競繇來行之已久。頓于中路沙汰實難。至如兩家升降二途修短。可指言優劣。無鼠首其辭。

臣樊孝謙謹奉詔

對曰。臣聞天道性命聖人所不言。蓋以理絕涉求難為稱謂。伯陽道德之論。莊周逍遙之旨。遺言取意猶有可尋。至若玉簡金書神經祕錄。三尸九轉之奇。絳雪玄霜之異。淮南成道犬吠雲中。王喬得仙劍飛天上。皆是憑虛之說。海棗之談。求之如系風。學之如捕影。而燕君齊後秦皇漢帝。信彼方士冀遇其真。徐福去而不歸。欒大往而無獲。猶謂升霞倒影抵掌可期。祭鬼求神庶或不死。江璧既反。還入驪山之墓。龍媒已至。終下茂陵之墳。方知劉向之信洪寶。歿有餘責王充之非黃帝。此為不朽。又末葉已來大存佛教。寫經西

【現代漢語翻譯】 現代漢語譯本 關於鬼神之術，闡明尸解之法，或者講述因緣的要義，展現涅槃的道路。因此，太一（神名）闡揚的法術最終歸於輕身飛舉，如來（佛陀）證悟的真理則在於寂靜滅度。自從秦始皇（祖龍）銷聲匿跡，漢明帝（劉莊）感應夢境，從此以後，佛法歸化之事紛繁興盛。以至於有人拋棄親人，捨棄牽累，拋棄國家，忘記家庭，寺廟充滿山野，伽藍遍佈州郡。如果黃金可以煉化，淮南王（劉安）就不應該被處死；如果神威能夠自在顯現，央掘摩羅（Angulimala）又怎麼會被鯨魚吞噬？如果說御龍並非真實，那麼荊山（King Shan）就不會有攀龍髯的眷戀；如果說駕馭大象是虛假的，那麼瀍水和洛水（Chan River and Luo River）就不會有夜明珠的詭異傳說。這些是是非非的契合，我實在感到迷惑。如今有穿黑衣的僧侶，人數幾乎與平民百姓相當；穿黃色僧袍的僧人，數量超過了正常的戶數。因此，國家的供給因此而不足，朝廷的用度也因此而匱乏。我想選擇其中的正道，去除那些不正當的法術，一方面可以潤澤國家，另一方面可以不迷惑大眾。況且積習由來已久，推行已經很長時間，想要在中途突然停止，進行篩選，實在困難。至於兩家（道教和佛教）的興衰，兩種途徑的修習長短，可以明確指出其優劣，不要像老鼠那樣首鼠兩端，含糊其辭。

臣樊孝謙（Fan Xiaoqian）謹遵聖旨。

回答說：臣聽說天道性命是聖人都不輕易談論的，因為其道理深奧，難以用言語來表達。伯陽（老子）關於道德的論述，莊周（莊子）關於逍遙的旨意，遺留下來的言論，還可以從中領會其意。至於玉簡金書，神經祕錄，三尸九轉的奇異之術，絳雪玄霜的怪誕之事，淮南王（劉安）成仙得道，狗在雲中吠叫，王喬（Wang Qiao）得道成仙，劍飛上天空，這些都是虛無縹緲的說法，如同海棗的傳說。去尋求它，就像想要繫住風一樣；去學習它，就像想要捕捉影子一樣。而燕國的君主，齊國的太后，秦始皇，漢武帝，相信那些方士，希望遇到真正的仙人。徐福（Xu Fu）一去不回，欒大（Luan Da）前往而一無所獲。仍然認為升霞倒影，拍手可期，祭祀鬼神，或許可以不死。江璧（Jiang Bi）最終還是返回，進入驪山（Li Shan）的墳墓；龍媒（Long Mei）最終還是到達，下葬在茂陵（Mao Ling）的墳墓。這才知道劉向（Liu Xiang）相信洪寶（Hong Bao）是錯誤的，死後還有剩餘的責任；王充（Wang Chong）否定黃帝（Huangdi）是正確的，這才是真正的不朽。而且近些年來，佛教大為興盛，抄寫佛經，

【English Translation】 English version The arts of ghosts, clarifying the methods of corpse liberation, or explaining the essentials of karma, revealing the path to Nirvana. Therefore, the arts expounded by Taiyi (a deity) ultimately lead to levitation, while the truth realized by Tathagata (Buddha) lies in tranquil extinction. Since the First Emperor of Qin (Zu Long) disappeared and Emperor Ming of Han (Liu Zhuang) experienced a dream, the conversion to Buddhism has flourished. To the extent that some abandon their relatives, relinquish burdens, forsake their country, and forget their families, with temples filling the mountains and monasteries spreading throughout the prefectures. If gold could be alchemized, the King of Huainan (Liu An) should not have been executed; if divine power could manifest freely, how could Angulimala have been swallowed by a whale? If riding dragons is not real, then King Shan would not have the longing of clinging to dragon beards; if controlling elephants is false, then the Chan River and Luo River would not have the strange legend of the night-shining pearl. These agreements of right and wrong truly perplex me. Now there are monks in black robes, whose numbers are almost equal to the common people; monks in yellow robes, whose numbers exceed the normal households. Therefore, the state's supply is insufficient, and the court's expenses are lacking. I want to choose the right path among them, remove those improper arts, on the one hand, to benefit the country, and on the other hand, not to confuse the masses. Moreover, accumulated habits have been around for a long time, and have been practiced for a long time, it is really difficult to stop suddenly in the middle and screen them. As for the rise and fall of the two schools (Taoism and Buddhism), the length of the two paths of practice, we can clearly point out their advantages and disadvantages, do not be like a rat, ambiguous and evasive.

Your servant Fan Xiaoqian (Fan Xiaoqian) respectfully obeys the imperial decree.

Replied: I have heard that the Way of Heaven and destiny are not easily discussed by sages, because their principles are profound and difficult to express in words. Boyang's (Lao Tzu) discussion of morality, Zhuang Zhou's (Zhuangzi) intention of carefree wandering, the remaining words can still be understood. As for jade slips and golden books, secret records of scriptures, the strangeness of the three corpses and nine transformations, the bizarre events of crimson snow and mysterious frost, the King of Huainan (Liu An) becoming an immortal, dogs barking in the clouds, Wang Qiao (Wang Qiao) attaining immortality, swords flying into the sky, these are all illusory statements, like the legend of sea dates. To seek it is like trying to tie up the wind; to learn it is like trying to catch a shadow. And the rulers of Yan, the empress dowager of Qi, the First Emperor of Qin, and Emperor Wu of Han, believed in those alchemists, hoping to meet real immortals. Xu Fu (Xu Fu) went and never returned, Luan Da (Luan Da) went and gained nothing. Still believing that rising clouds and inverted shadows, clapping hands can be expected, sacrificing to ghosts and gods, perhaps one can be immortal. Jiang Bi (Jiang Bi) eventually returned and entered the tomb of Li Shan (Li Shan); Long Mei (Long Mei) eventually arrived and was buried in the tomb of Mao Ling (Mao Ling). Only then did they know that Liu Xiang (Liu Xiang)'s belief in Hong Bao (Hong Bao) was wrong, and there was still remaining responsibility after death; Wang Chong (Wang Chong)'s denial of the Yellow Emperor (Huangdi) was correct, this is true immortality. Moreover, in recent years, Buddhism has flourished greatly, copying Buddhist scriptures,

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土畫像南宮。昆池地墨。以為劫燒之灰。春秋夜明。謂是降神之日。汝王自在變化無窮。置世界于微塵。納須彌于黍米。蓋理本虛無示諸方便。而妖妄之輩茍求出家。藥王燔軀波侖灑血。假未能然猶當克念。寧有改形易貌有異世人。恣意放情還同俗物。龍宮餘論鹿野前言。此而得容道風將墜。伏惟陛下受天明命屈己濟民。山鬼效靈海神率職湘中石燕沐時雨而群飛。臺上銅烏傃和風而獨轉。但周都洛邑治在鎬京。漢宅咸陽魂歸豐沛。汾晉之地王跡惟始。既疲游幸且勞經略。猶復降情文苑斟酌百家。想執玉于瑤池。念求珠于赤水。竊以王母獻環由感舜德。上天賜珮實報禹功。兩馬記言二班書事。不見三世之辭。無聞一乘之旨。帝樂王禮尚有時而沿革。左道怪民亦何疑于沙汰。臣某謹對。

吊道澄法師亡書

梁簡文

省啟。承尊師昨夜涅槃。甚深悲怛。法師志業淹明道風淳素。戒珠瑩凈福翼該圓。加以識見冥通心解遠察。記落雨而必然。稱黑牛而匪謬。服膺者無遠近。蒙益者兼道俗。弟子自言。旋京輦便申結緣。豈謂一息不追奄至乎此。然勝業本深智力久利。必應游神寶地騰跡凈天。但語其乳池啟殯香棺。入室不了空。心於何不慟。但如來降生之跡。因此而入泥洹。正當其生住滅靡有定相。先聖后賢何其

形響。推校因緣未始有例。上人等並在二歲。積始終稟道。宜應共相策勉弘遵舊業。使道場無斷利益不墜。所襚物輒如法供養。奈何奈何。

與東陽盛法師書

梁王筠

菩薩戒弟子王筠。法名慧炬。稽首和南。問訊東陽盛法師。弟子昔因多幸早蒙覲接。歲月推流逾三十載。欽慕風德獨盈懷抱。間以山川無由禮敬。司馬參軍仰述存眷曲垂訪憶。既荷錄舊之情。兼佩慇勤之旨。歡欣頂戴難為譬說。仰承乘和履福享年九十有四。蚩絳人之未高。同殷宗之遐壽。且耳長真已過項。齒剛曾不先落。延華駐辨怡神輔性。自非宿植善因。何以招斯勝果。尊年尚齒之誠。懷德敦舊之款。依風慕道之深。欣羨景仰之至。興居在念寤寐載懷。弟子限此樊籠。迫茲纓瑣。無由問道。撫躬如失。庶心期冥會咫尺江山。道術相忘棄置形跡。唯愿敬勖保此期頤。赤松朱發覆何足貴。飛錫騰軀真在旦夕。指陳丹款殊未申暢。儻惠一言豈不幸甚。弟子筠稽首和南。

與汝南周顒書

梁釋智林

近聞。檀越敘二諦之新意。陳三宗之取捨。聲殊洹律。雖進物不速。作論已成。隨喜充遍物非常重。又承檀越恐立異當時干犯學眾。制論雖成定不必出。聞之懼然不覺興悲。此義旨趣似非初聞。妙音中絕六十七載。理高常韻莫

有能傳。貧道年二十時。便參傳此義。常謂藉此微悟可以得道。竊每歡喜。無與共之年少。見長安耆老。多雲關中高勝乃舊有此義。常法集盛時。能深得斯趣者本無多人。既犯越常情後進聽受。便自甚寡傳通略無其人。貧道捉麈尾以來。四十餘年東西講說。謬至一時。其餘義統頗見宗錄。唯有此途百里無人得者。貧道積年乃為之發病。既衰痾未癒。加復旦夕西旋。顧惟此道從今永絕。不言檀越機發無緒獨創方外。非意此音猥來入耳。且欣且慰實無以況。建明斯義使法燈有種。始是真實行道第一功德。雖復國城妻子施佛及僧。其為福利無以相過。既幸已詮述想。便宜廣宣使賞音者見也。論明法理當仁不讓。豈得顧惜眾心以失奇趣邪。若此論已成。遂復中寢。恐檀越方來。或以此為法障往意理。然非戲論矣。想便寫一本為惠。貧道赍以還西。使處處弘通也。比小可牽曳。故入山取敘深企付之。

與舉法師書

梁劉峻一名孝標

聞諸行李。高談徽德。逖聽風聲心飛魂竦。無異蘄仙之望石髓。太陰之思龍燭。倉星昏昊涼云送秋。道勝則肥固應頤攝。衣裳虹霓帷幕霄露。餌黃菊之落蕊。酌清澗之毖流。旦候歸雁。晨鳧暮聽。羈雌獨鵠。神彯彯爾。蓋象蕭史之騎鳴鳳。列子之御長風。雖荊卿傍若無人。孝然堅臥

【現代漢語翻譯】 現代漢語譯本： 有能傳授的人啊！貧道我二十歲時，便已參習傳授此義理。常想憑藉這微薄的領悟可以得道。私下裡常常歡喜，沒有可以共同分享的同齡人。見到長安的老人們，大多說關中一帶的高僧大德，過去就有這種義理。通常法會盛大的時候，能深刻領會其中趣味的人本來就不多。既然冒犯了常規，讓後輩聽受，自然就很少有人傳授，幾乎沒有人能通達。貧道我自從拿著拂塵以來，四十多年東西奔走講說，錯誤地達到了一時名聲。其他的義理體系，大體上可以在宗派記錄中見到。唯獨這條道路，百里之內沒有人能夠領悟。貧道我多年來為此感到憂慮。如今已經衰老多病，加上又要早晚西歸，考慮到此道從此永絕。沒想到檀越（dānyuè，施主）您機敏穎悟，獨創於世俗之外，出乎意料地聽到這種聲音傳入耳中，真是又欣慰又高興，實在無法形容。闡明這個義理，使佛法之燈有傳承的種子，這才是真正修行道業的第一功德。即使是把國家、城池、妻子佈施給佛和僧人，其所獲得的福報也無法超過這個。既然有幸已經詮釋了我的想法，想來應該廣泛宣揚，使懂得欣賞的人能夠見到。討論闡明佛法義理，是當仁不讓的事情，怎麼能顧惜眾人的想法而失去這奇妙的趣味呢？如果這部論著已經完成，卻又被擱置，恐怕檀越您將來，或許會因此認為這是修法的障礙。我以前的想法確實如此，但這不是戲言啊。希望您能抄寫一本贈送給我，貧道我帶著它返回西方，使它處處弘揚流通。因為我有些瑣事纏身，所以入山寫了這封信，表達我深深的期望。

與舉法師書

梁 劉峻，一名孝標

聽來往的人說起，您高談闊論，讚美您的美德。遠遠地聽到您的風聲，我心神飛揚，魂魄震動。就像蘄地的仙人盼望石髓，太陰星思念龍燭一樣。倉星昏暗，涼云送來秋意。道德高尚，身體自然肥壯，想必您頤養得很好。您的衣裳如同虹霓，帷幕如同霄露。您以菊花的落蕊為食，飲用清澈澗水中的甘甜水流。早晨等候歸來的大雁，早晨和傍晚傾聽鳧鳥的叫聲。就像被束縛的雌鳥和孤獨的天鵝一樣。精神飄逸啊！大概就像蕭史騎著鳴叫的鳳凰，列子駕馭著長風一樣。即使是荊軻也好像周圍沒有人一樣，孝然安穩地躺著。

【English Translation】 English version: There is someone capable of transmitting it! When I, a poor Daoist, was twenty years old, I began to study and transmit this meaning. I often thought that by relying on this slight understanding, I could attain the Dao. I was secretly delighted, but there was no one of my age to share it with. I saw that the elders of Chang'an mostly said that the eminent monks and virtuous ones in the Guanzhong area had this meaning in the past. Usually, when the Dharma assemblies were grand, there were originally not many people who could deeply understand the interest in it. Since it violated the norm to allow younger generations to listen and receive, naturally few people transmitted it, and almost no one could comprehend it thoroughly. Since I, a poor Daoist, have been holding the duster, I have been lecturing and speaking in the east and west for more than forty years, mistakenly achieving temporary fame. Other systems of meaning can generally be found in the records of the sects. Only this path, within a hundred miles, no one can comprehend. I, a poor Daoist, have been worried about this for many years. Now that I am old and sick, and I am about to return to the west sooner or later, I am considering that this path will be cut off forever. I did not expect that you, Dānyuè (檀越, benefactor), are quick-witted and creative, unique outside the mundane world, and unexpectedly hearing this sound enter my ears, I am truly happy and comforted, beyond description. Clarifying this meaning and making the lamp of the Dharma have seeds of inheritance is the first merit of truly practicing the Dao. Even if one were to give away the country, cities, wife, and children to the Buddha and the Sangha, the blessings gained would not exceed this. Since I am fortunate to have already explained my thoughts, I think it is appropriate to widely propagate it so that those who appreciate it can see it. Discussing and clarifying the meaning of the Buddha's Dharma is a matter of not shirking responsibility. How can one care about the thoughts of the masses and lose this wonderful interest? If this treatise has been completed but is put aside again, I am afraid that you, Dānyuè, may think that this is an obstacle to practicing the Dharma in the future. My previous thoughts were indeed like this, but this is not a joke. I hope you can copy a copy and give it to me. I, a poor Daoist, will take it back to the West and make it widely circulated everywhere. Because I am entangled in some trivial matters, I entered the mountain to write this letter, expressing my deep expectations.

Letter to Dharma Master Ju

Liu Jun of Liang, also known as Xiaobiao

I heard from the travelers that you are talking eloquently, praising your virtues. Hearing your voice from afar, my mind is flying and my soul is shaking. It is like the immortals of Qi looking forward to the stone marrow, and the Taiyin star thinking of the dragon candle. The Cang star is dim, and the cool clouds bring the autumn. With high morality, the body is naturally fat and strong, and you must be well nourished. Your clothes are like rainbows, and your curtains are like the dew in the sky. You eat the fallen stamens of chrysanthemums and drink the sweet water from the clear streams. In the morning, you wait for the returning geese, and in the morning and evening, you listen to the calls of the ducks. Like a bound female bird and a lonely swan. Your spirit is ethereal! It is probably like Xiao Shi riding a singing phoenix, and Liezi riding the long wind. Even Jing Ke seems to have no one around, and Xiaoran lies down peacefully.

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冰雪。沉沉隱隱何以尚之哉。至於馳騖經囿翱翔書圃。極龍宮之妙典。殫石室之鴻記。道生伏其天真。曼茜謝其辨物。若乃習是。童子厝志彫蟲。藻思內流英華外發。葳𦼆秋竹照曜春松。爵頌息明珠之譽。長門濫黃金之賞。盛矣美矣。煥其麗乎。昔旅浙河嘗觀組繢。不覺紙爇筆焚魂魄斯盡。自茲厥後兩絕圭璧。意眷眷于菁華。腸回回於九折。夫日御停照不逾隙穴。海若濆涌莫限隈嵎。以玉抵鵲幸傳余寶。冀閱清徽用瘳眩疾。然越民非鬻冠之所。齊國豈奏韶之地。望與其進無貽責焉。

與皎法師書並答

梁王曼穎

弟子孤子曼穎頓首和南。一日蒙示所撰高僧傳並使其掎摭。力尋始竟但見偉才。紙弊墨渝迄未能罷。若乃至法既被名德已興。年幾五百時經六代。自摩騰法蘭發軫西域。安侯支讖荷錫東都。雖跡標出沒行實深淺。咸作舟梁大為利益。固宜油素傳美。鉛斬定辭昭示後昆揄揚往秀。而道安羅什間表秦書。佛澄道進雜聞趙冊。晉史見拾復恨局當時。宋典所好頗因其會。兼且抗出君臺之記。糅在元亮之說。感應或所商攉幽明不無梗概。泛顯傍文未足光闡。間有諸傳又非隱括。景興偶采居山之人。僧寶偏綴遊方之士。法濟唯張高逸之例。法安止命志節之科。康泓專紀單開。王季但稱高座。僧瑜卓爾獨載

【現代漢語翻譯】 現代漢語譯本：冰雪消融，沉寂無聲，還有什麼可以比擬呢？至於馳騁于典籍的園囿，翱翔于書法的苑囿，窮盡龍宮（佛教經典）的精妙典籍，詳盡記載石室（古代藏書之處）的宏偉篇章，道生（竺道生，南北朝時期高僧）也要歎服其天真，曼茜（人名，此處指善於辨物之人）也要自愧不如。如果學習這些，童子便能立下雕琢文字的志向，文思在內心涌動，才華向外散發，如同茂盛的秋竹，又如照耀的春松。即使被授予息明珠（珍貴的寶物）的美譽，在長門宮（漢代宮殿名）得到黃金的賞賜，也是非常盛大美好的事情，光彩奪目啊！過去我曾在浙江一帶遊歷，觀看絲織品，不知不覺紙張燒著，筆也燒燬，魂魄都快要消盡。從那以後，我與美好的事物就隔絕了。心中眷戀著精華，思緒百轉千回。太陽即使停止照耀，光芒也無法穿透狹小的孔穴；海神即使洶涌澎湃，也無法超越彎曲的角落。用玉石去擊打喜鵲，希望能留下一些寶物；希望閱讀清明的文章，用來減輕眩暈的疾病。然而，越國不是賣帽子的地方，齊國也不是演奏《韶》樂的地方。希望我的進獻不會帶來責備。

與皎法師書並答

梁王曼穎

弟子孤子曼穎，頓首敬禮。一天蒙您展示所撰寫的高僧傳，並讓我加以評判。我竭盡全力尋讀，最終讀完，只看到了偉大的才能。紙張破舊，墨跡模糊，但我始終沒有停止閱讀。至於大法已經傳佈，名僧已經興起，時間已經過去近五百年，經歷了六個朝代。自從摩騰（Kāśyapa Mātanga，東漢來華僧人）和法蘭（Dharmaratna，東漢來華僧人）從西域出發，安侯（指安世高，An Shih-kao，東漢來華僧人）和支讖（Lokakṣema，東漢來華僧人）肩負錫杖來到東都（洛陽）。雖然他們的行跡有時顯現有時隱沒，行為事蹟有深有淺，但都像舟船和橋樑一樣，帶來了巨大的利益。本來就應該用絹帛來傳揚他們的美德，用文字來確定他們的言辭，昭示後代，讚揚前賢。然而道安（釋道安，東晉高僧）和羅什（鳩摩羅什，Kumārajīva，後秦來華僧人）只是在給秦王的信中有所提及，佛澄（佛圖澄，南北朝時期高僧）和道進（釋道進，東晉高僧）的事蹟雜亂地記載在趙國的史書中。晉朝的史書有所拾遺，但又遺憾于當時的侷限。宋朝的典籍有所偏好，也只是因為當時的社會風氣。而且還引用了君臺之記，摻雜了元亮（陶淵明）的說法。感應之事或許有所商榷，幽明之事也並非沒有梗概。泛泛地顯露一些旁枝末節，不足以光大闡明。有些傳記又不夠概括。景興（釋景興，南北朝時期僧人）只是偶爾採錄了隱居山林的人，僧寶（釋僧寶，南北朝時期僧人）偏重於記載四處遊方的僧人。法濟（釋法濟，南北朝時期僧人）只推崇隱逸之士的例子，法安（釋法安，南北朝時期僧人）只記載有志節的人。康泓（釋康泓，南北朝時期僧人）專門記載單獨開創事業的人，王季（人名，此處指史官）只是稱讚高座說法的人。僧瑜（釋僧瑜，南北朝時期僧人）卓然獨立地記載

【English Translation】 English version: Ice and snow melt away, silent and still, what can be compared to it? As for galloping through the gardens of classics, soaring in the orchards of calligraphy, exhausting the wonderful scriptures of the Dragon Palace (Buddhist scriptures), and exhaustively recording the magnificent chapters of the Stone Chamber (ancient library), even Daosheng (Zhu Daosheng, a prominent monk during the Northern and Southern Dynasties) would admire its innocence, and Manqian (a person's name, referring to someone good at distinguishing things) would be ashamed of his own abilities. If one studies these, a child can establish the ambition to carve words, literary thoughts surge in the heart, and talent radiates outward, like lush autumn bamboo, and like shining spring pine. Even if granted the reputation of the Ximing Pearl (a precious treasure) and receiving the reward of gold in the Changmen Palace (a palace in the Han Dynasty), it would be a grand and beautiful thing, dazzling and radiant! In the past, I traveled in the Zhejiang area and watched silk fabrics, unknowingly the paper burned, the pen was destroyed, and my soul was almost exhausted. Since then, I have been separated from beautiful things. My heart yearns for the essence, and my thoughts twist and turn. Even if the sun stops shining, its light cannot penetrate a small hole; even if the sea god surges, it cannot surpass a curved corner. Using jade to strike a magpie, I hope to leave some treasures; I hope to read clear articles to alleviate the dizziness. However, Yue is not a place to sell hats, and Qi is not a place to play the 'Shao' music. I hope my offering will not bring blame.

Letter to Dharma Master Jiao and Reply

King Man Ying of Liang

Your disciple, the orphaned Man Ying, bows his head in reverence. One day, I was shown the Biographies of Eminent Monks you compiled and asked to critique it. I tried my best to read it and finally finished it, only seeing great talent. The paper was worn and the ink was blurred, but I never stopped reading. As for the Great Dharma being spread and eminent monks arising, nearly five hundred years have passed, spanning six dynasties. Since Kāśyapa Mātanga (摩騰) and Dharmaratna (法蘭) set out from the Western Regions, and An Shih-kao (安世高) and Lokakṣema (支讖) carried their staffs to the Eastern Capital (Luoyang). Although their traces sometimes appeared and sometimes disappeared, and their actions were deep or shallow, they were like boats and bridges, bringing great benefits. It was originally appropriate to use silk to spread their virtues and use words to determine their sayings, to show future generations and praise the past sages. However, Dao'an (釋道安) and Kumārajīva (鳩摩羅什) only mentioned them in letters to the King of Qin, and the deeds of Fotucheng (佛圖澄) and Daojin (釋道進) were chaotically recorded in the history books of Zhao. The history books of the Jin Dynasty made some additions, but regretted the limitations of the time. The classics of the Song Dynasty had some preferences, only because of the social atmosphere at the time. Moreover, they also quoted the Records of Juntail, mixed with the sayings of Yuanliang (Tao Yuanming). The matters of response may be debatable, and the matters of the unseen are not without outlines. Vaguely revealing some side details is not enough to glorify and elucidate. Some biographies are not comprehensive enough. Jingxing (釋景興) only occasionally collected people who lived in seclusion in the mountains, and Sengbao (釋僧寶) favored recording monks who traveled around. Faji (釋法濟) only promoted the examples of hermits, and Fa'an (釋法安) only recorded people with ambition. Kanghong (釋康泓) specialized in recording people who started their own businesses, and Wang Ji (王季, a person's name, referring to a historian) only praised those who preached from high seats. Sengyu (釋僧瑜) independently recorded

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。玄暢超然孤錄。唯釋法進所造王巾有著。意存該綜可擅一家。然進名博而未廣。巾體立而不就。梁來作者亦有病諸。僧祐成簡。既同法濟之責。王季染毫。復獲景興之誚。其唱公纂集最實近之。求其鄙意梗概頗見法師此制始所謂不刊之鴻筆。綿亙古今包括內外。屬辭比事不文不質。謂繁難省云約豈加。以高為名。既使弗逮者恥。開例成廣。足使有善者勸向之。二三諸子前後撰述。豈得約長量短同年共日而語之哉。信文徒竟無一言可豫。市肆空設千金之賞。方入簉龍函上登麟閣。出內瓊笈卷舒玉笥。弟子雖實不敏。少嘗好學。頃日尪余觸途多昧。且獲披來帙斯文在斯。鉆仰弗暇討論。何所誠非。子通見元則之論良愧。處道知休奕之書徒深。謝安慕竺曠風流。殷皓憚支遁才俊耳。不見旬日窮情已勞。扶力此白以代訴盡。弟子孤子王曼穎頓首和南。

皎法師答

君白一日以所撰高僧傳相簡。意存箴艾而來告。累紙更加拂拭。顧惟道藉人弘。理由教顯。而弘道釋教莫尚高僧。故漸染以來昭明遺法。殊功異績列代而興敦厲後生。理宜綜綴。貧道少乏懷書抱篋。自課之勤長慕鉛墨。涂青揚善之美。故於聽覽余間厝心傳錄。每見一分可稱。輒有懷再省。但歷尋眾記。繁約不同。或編列參差。或行事出沒。已詳別序兼具

【現代漢語翻譯】 現代漢語譯本：玄暢的《超然孤錄》，只有釋法進所著的《王巾》還留存著。他的意圖在於全面綜合，可以自成一家。然而，法進的名聲雖然廣博但還不夠響亮，《王巾》的體系也建立得不夠完善。梁朝以來的作者也對此有所批評。僧祐的《成簡》，既有像法濟一樣的責任，王季的染毫，又獲得了景興的譏諷。只有唱公的纂集最為實在接近。探求其粗略的意圖，大致可以看出法師這部著作最初所說的『不可磨滅的鴻篇巨製』。它綿延古今，包羅內外，遣詞造句不追求華麗也不流於質樸。說它繁瑣，想要刪減；說它簡略，又難以增加。以『高』來命名，既能使能力不足的人感到羞愧，開創先例使其廣泛流傳，又足以使有才能的人受到鼓勵。其他二三位作者前後的撰述，怎麼能用長短來衡量，同年同日而語呢？相信文章徒勞無功，沒有一句話可以參與其中，市場上空設千金的賞格。最終只能列在龍函之下，登上麟閣之上，藏於精美的書箱之中，在玉製的書匣里舒捲。弟子雖然確實不敏，但從小就喜歡學習。近來身體不好，對很多事情都不明白，幸好還能翻閱舊籍，這些文章還在。鉆研仰慕都來不及，哪裡還有時間討論是非。子通看到了元則的評論，深感慚愧；處道瞭解了休奕的著作，徒增羞愧。謝安羨慕竺曠的風流，殷皓害怕支遁的才俊罷了。不見得用幾天時間就能窮盡其情，已經很勞累了，只能勉強支撐著寫這封信來代替訴說。弟子孤子王曼穎頓首敬上。

皎法師的回覆：

您一天之內用您所撰寫的高僧傳相贈，意在規勸和指正。多次反覆閱讀。我認為，道憑藉人來弘揚，義理憑藉教法來彰顯。而弘揚佛道、闡釋教義，沒有比高僧更重要的了。因此，從逐漸薰染以來，高僧們昭明遺留的佛法，特殊的功績和事蹟，歷代興起，敦促和激勵後人，理應進行總結和編撰。貧僧從小就缺乏懷書抱篋、勤奮自學的精神，一直仰慕用筆墨來記錄和宣揚善行的美德。所以在聽聞和瀏覽的空閑時間，用心傳抄記錄。每當看到一分值得稱讚的內容，總想著再三審閱。只是翻閱各種記載，發現繁簡不同，或者編排錯亂，或者事蹟有所遺漏。這些已經在別的序言中詳細說明了。

【English Translation】 English version: Xuan Chang's 'Chao Ran Gu Lu,' only Shi Fajin's 'Wang Jin' remains. His intention was to comprehensively synthesize, capable of forming a school of its own. However, Fajin's reputation, though broad, was not yet resounding, and the system of 'Wang Jin' was not established perfectly. Authors since the Liang Dynasty have also criticized this. Sengyou's 'Cheng Jian' had the same responsibility as Faji, and Wang Ji's brushwork earned the ridicule of Jingxing. Only Chang Gong's compilation is the most practical and closest to the truth. Seeking its rough intention, one can roughly see that the Dharma Master's work was initially called an 'indelible masterpiece.' It spans ancient and modern times, encompassing both internal and external aspects, and its diction does not pursue extravagance nor does it fall into simplicity. To say it is cumbersome, one wants to reduce it; to say it is concise, it is difficult to add to it. Naming it 'High' both makes those who are incapable feel ashamed, and creates a precedent for its wide dissemination, and it is enough to encourage those who are talented. How can the previous and subsequent writings of the other two or three authors be measured by length and spoken of on the same day? Believing that the article is in vain, there is not a word that can be involved, and the market is empty with a reward of a thousand gold. In the end, it can only be listed under the Dragon Box, ascend to the Unicorn Pavilion, stored in exquisite boxes, and unfolded in jade cases. Although this disciple is indeed not clever, he has liked to study since childhood. Recently, my health has been poor, and I do not understand many things. Fortunately, I can still read old books, and these articles are still there. I don't even have time to study and admire them, so where is there time to discuss right and wrong. Zitong saw Yuanze's comments and felt ashamed; Chudao understood Xiuyi's works and only increased his shame. Xie An admired Zhu Kuang's elegance, and Yin Hao feared Zhidun's talent. It is not seen that one can exhaust his feelings in a few days, and he is already very tired. He can only barely support himself to write this letter to replace his complaint. Disciple, orphan Wang Manying bows his head and pays his respects.

Master Jiao's Reply:

You presented me with your High Monk Biography in one day, intending to advise and correct me. I have read it repeatedly. I believe that the Dao is promoted by people, and the principles are manifested by the teachings. And to promote the Buddhist path and explain the teachings, there is nothing more important than high monks. Therefore, since gradual influence, the high monks have illuminated the remaining Dharma, and their special merits and deeds have arisen throughout the ages, urging and encouraging future generations, and it is appropriate to summarize and compile them. This poor monk has lacked the spirit of holding books and studying diligently since childhood, and has always admired the virtue of recording and promoting good deeds with pen and ink. Therefore, in my spare time from hearing and browsing, I carefully copied and recorded them. Whenever I see a commendable content, I always want to review it again and again. It's just that when I look through various records, I find that the complexity and simplicity are different, or the arrangement is chaotic, or the deeds are omitted. These have been explained in detail in other prefaces.

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來告。所以不量寸管。輒樹十科商搉條流。意言略舉。而筆路蒼茫辭誤陋拙。本以自備疏遺。豈宜濫入高聽。檀越既學兼孔釋解貫玄儒。抽文綴藻內外淹劭。披覽餘暇脫助詳閱。故忘鄙俚用簡龍門。然事高辭野。久懷多愧。來告吹噓。更增㥏[怡-臺+墨]。今以所著贊論十科。重以相簡。如有紕謬。請備斟酌。釋君白。

吊震法師亡書

梁劉之遴

弟子劉之遴頓首和南。泡電倏忽三相不停。苦空無我五陰寧住。尊師僧正。舍壽閻浮遷神妙樂。雖乘此宿植必登善地。人情怛化銜疚悲摧。念在三之重追慕哀慟。纏綿永往理不可任。奈何奈何。僧正精理特拔經論洽通。蔬菲終身有為略盡。枯槁當年儀形二眾。豈直息心標領。亦為人倫之杰。弟子少長游遇數紀。迄茲平生敬仰。善友斯寄哀疾待盡。不獲臨泄。鯁慟之懷二三增楚。扶力修喭迷猥不次。弟子劉之遴頓首和南。

與震兄李敬朏書

同上作

生滅無常。賢弟震法師。奄同力士生處道識。長往法言永絕惋怛。抽摧不能已己年事。未高德業方播疾恙。甫爾謂無過憂。遂至遷化道俗驚愕。念孔懷之切。天倫至慟永往之情不可居處。奈何奈何。法師義味該洽領袖黑衣。識度愷悌籍甚當世。昔在京師聖上眄接。自還鄉國曆政禮重。且講說

【現代漢語翻譯】 現代漢語譯本：

前來告知。因此沒有衡量自己的能力。就冒昧地列出十個方面的綱要。用簡略的語言來概括，但文筆粗糙，辭藻錯誤淺陋。本來只是爲了自己準備，以防遺漏，怎麼能隨便進入您的耳中。您既精通儒釋兩家，通曉玄學，文采斐然，內外兼修。希望您在閑暇之餘，能抽出時間詳細審閱。所以我才不顧自己的淺薄，用簡短的文字寫了這封信。但因為內容高深，文辭粗俗，一直感到非常慚愧。您的來信鼓勵，更增加了我的慚愧。現在將我所寫的贊論十科，再次呈給您審閱。如果有什麼錯誤，請您仔細斟酌。釋君白。

弔唁震法師的祭文

梁 劉之遴

弟子劉之遴頓首致敬。人生如泡影閃電，剎那不停留。苦空無我，五蘊（色、受、想、行、識）又怎能常住。尊敬的震法師，捨棄了人世的壽命，神識遷往極樂世界。雖然是乘著過去的業力，但必定能登上善地。人之常情，感到悲傷和痛苦。思念之情，難以抑制。沉浸在永別的悲痛中，理智無法控制。奈何啊奈何。震法師精通義理，在經論方面非常通達。一生過著簡樸的生活，盡力做好該做的事。雖然年紀不大，但他的儀容風範是僧眾的榜樣。他不僅是修身養性的楷模，也是人倫中的傑出人物。弟子我從小就與您相識，至今已經幾十年了。一直以來都非常敬仰您。本想把餘生寄託給您這樣的善友，但現在卻病重待死，無法親自去拜見您。心中悲痛萬分，更加難過。勉強支撐著寫這封祭文，言辭混亂，沒有條理。弟子劉之遴頓首致敬。

與震兄李敬朏的信

同上所作

生滅是無常的。賢弟震法師，突然像力士一樣離開了人世。他的聲音永遠消失了，令人惋惜悲痛。悲傷之情難以抑制。年紀不大，德行卻廣為傳播，卻因疾病而去世。剛開始還以為沒什麼大礙，沒想到竟然去世了，僧俗都感到震驚。想到兄弟情誼的深切，天倫之痛，永別的悲傷無法排解。奈何啊奈何。法師精通佛法義理，是僧人的領袖。他的見識開朗平和，在當時很有名望。以前在京城的時候，皇上也很看重他。自從回到家鄉后，歷代政權都很尊重他。而且他還經常講經說法。

【English Translation】 English version:

I come to inform you. Therefore, without measuring my own abilities, I presumptuously present ten categories of outlines. I use brief language to summarize, but my writing is rough, and my words are erroneous and shallow. Originally, it was only for my own preparation, to prevent omissions, how could it be casually entered into your ears. Since you are proficient in both Confucianism and Buddhism, and understand metaphysics, your writing is brilliant, and you are well-versed both internally and externally. I hope that in your spare time, you can take the time to review it in detail. That's why I disregarded my own shallowness and wrote this letter in brief words. But because the content is profound and the words are vulgar, I have always felt very ashamed. Your letter of encouragement has increased my shame even more. Now I present to you again the ten categories of praises and discussions that I have written for your review. If there are any errors, please consider them carefully. Written by Shi Jun.

A Eulogy for the Deceased Dharma Master Zhen

By Liu Zhilin of the Liang Dynasty

Your disciple Liu Zhilin bows his head and pays his respects. Life is like a bubble and lightning, never stopping for a moment. Suffering, emptiness, and no-self, how can the five skandhas (form, feeling, perception, mental formations, and consciousness) remain permanent. The respected Dharma Master Zhen, abandoned his earthly life, and his spirit moved to the Land of Ultimate Bliss. Although he rides on the karma of the past, he will surely ascend to a good place. It is human nature to feel sadness and pain. The feeling of missing him is difficult to suppress. Immersed in the pain of eternal separation, reason cannot control it. Alas, alas. Dharma Master Zhen is proficient in righteousness and very knowledgeable in scriptures and treatises. He lived a simple life and did his best to do what he should do. Although he was not old, his demeanor was a model for the Sangha. He is not only a model of self-cultivation, but also an outstanding figure in human relations. Your disciple has known you since childhood, and it has been decades now. I have always admired you very much. I wanted to entrust the rest of my life to a good friend like you, but now I am seriously ill and dying, unable to visit you in person. My heart is full of grief and even more sad. I barely support myself to write this eulogy, the words are chaotic and disorganized. Your disciple Liu Zhilin bows his head and pays his respects.

A Letter to Brother Zhen, Li Jingfei

By the same author

Birth and death are impermanent. My virtuous brother, Dharma Master Zhen, suddenly left the world like a strong man. His voice has disappeared forever, which is regrettable and painful. The feeling of sadness is difficult to suppress. He was not old, but his virtue was widely spread, but he died of illness. At first, I thought it was nothing serious, but I didn't expect him to pass away, which shocked both monks and laypeople. Thinking of the deep brotherly affection, the pain of family, the sadness of eternal separation cannot be resolved. Alas, alas. The Dharma Master is proficient in the meaning of the Buddha's teachings and is the leader of the Sangha. His knowledge is open and peaceful, and he was very famous at that time. When he was in the capital, the emperor also valued him very much. Since returning to his hometown, successive regimes have respected him very much. And he often lectured on the scriptures.

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利益既實弘多。經始寺廟實廣福業。衿抱豁然與物無迕。所與游款皆是時賢。白黑歸美近遠欽敬。豈止息心殄悴。實亦人倫喪寶。追懷嘆愴何可弭歇。並辱遺書及別物。對增哽欷。殿下自為作銘。又教鮑記室為志序。恐鮑想悉未能究盡己得面為鮑說諸事行及徽猷。計必勒不朽事。如今白志石為廌。並呼師修之。鐫刻亦當不久可就。言增泫然投筆凄懣。劉之遴頓首頓首。

吊僧正京法師亡書

同上作

八月二十日之遴和南。法界空虛山木頹壞。尊師大正遷神凈土。凡夫淺累嬰滯哀樂。承此兇訃。五內抽摧哀慟深至。不能自已。念追慕永往纏綿斷絕情在難居。奈何奈何。大正德冠一時道蔭四部。訓導學徒紹隆像法。年居僧首行為人師。公私瞻敬遐邇宗仰。若乃五時九部流通解說。匹之前輩聯類往賢。雖什肇融恒林安生遠。豈能相尚。頓悟雖出自生公。弘宣後代微言不絕。實賴夫子。重以愛語利益。窮四攝之弘致。檀忍智慧。備六度之該明。白黑歸依含識知庇。舟航愚冥棟樑寺塔。日用不知至德潛運。何道長而世短。功被而身沒。映乎大海永墜須彌。照彼高山長收朗日。往矣奈何。當復奈何。法師幼而北面生小服膺。迄乎耆邁恒在左右。在三之重一旦傾捐。哀慟之至當何可處。弟子紈綺游接五十餘年。未

【現代漢語翻譯】 現代漢語譯本： 利益已經確實弘大眾多，開始建造寺廟確實是廣大的福業。心胸豁達，與萬物沒有衝突。交往遊玩的對象都是當代的賢人。僧俗都讚美他，遠近的人都欽佩敬仰他。難道僅僅是止息了內心的悲傷憔悴？實際上也是人倫喪失了珍寶。追憶懷念，嘆息悲傷，怎麼能夠停止平息呢？一併拜讀了您留下的書信和其它物品，更加增添了哽咽嘆息。殿下親自為他撰寫墓誌銘，又讓鮑記室為他寫傳記序言。恐怕鮑記室的想法未必能夠完全窮盡，我已經當面為鮑記室說了法師的各種事跡和美德。估計一定會刻寫不朽的事蹟。如今寫好墓誌石，就像是獬豸（xiè zhì，古代傳說中的一種神獸，能辨別曲直），並請師父修改它，雕刻也應當不久就可以完成。說到這裡，更加悲傷，放下筆，心中淒涼煩悶。劉之遴頓首頓首。

吊僧正京法師亡書

同上所作

八月二十日，之遴和南（hénán，佛教用語，表示敬意）。法界空虛，山木頹壞。尊師大正（Dàzhèng，法師的法號）遷神凈土。凡夫俗子，淺薄的業力，被哀傷和快樂所束縛。承受這兇訊，五臟六腑都像被抽出來一樣，哀慟至深，不能自已。思念追慕，永遠的離去，纏綿的情感斷絕，實在難以安居。奈何啊奈何。大正法師的德行是當世第一，他的道行蔭庇四部（sìbù，指比丘、比丘尼、沙彌、沙彌尼四眾弟子）。訓導學徒，紹隆佛法。年紀是僧人中的首領，行為是人們的師表。無論公家還是私下，都瞻仰敬佩他，遠近的人都敬仰他。至於五時（wǔshí，華嚴時、阿含時、方等時、般若時、法華涅槃時）九部（jiǔbù，佛經的九種分類）的流通解說，可以和之前的那些前輩相比，可以和過去的賢人相提並論。即使是鳩摩羅什（Jūmóluóshí）、僧肇（Sēngzhào）、慧融（Huìróng）、廬山慧遠（Lúshān Huìyuǎn）、安世高（Ān Shìgāo）、竺道生（Zhú Dàoshēng），又怎麼能超過他呢？頓悟雖然出自竺道生（Zhú Dàoshēng），但弘揚宣講，使後代微言不絕，實在依賴於法師您啊。再加上慈愛的言語和利益，窮盡四攝（sìshè，佈施、愛語、利行、同事）的弘大意義，佈施、忍辱、智慧，具備六度（liùdù，佈施、持戒、忍辱、精進、禪定、般若）的全面闡明。僧俗都歸依他，一切有情眾生都知道他的庇護。他是愚昧眾生的舟船，是寺廟的棟樑。每天都在不知不覺中接受他的恩德，他的至高德行在默默地執行。為什麼壽命這麼長，而世間這麼短？功德普及天下，而自身卻逝去了。就像大海失去了太陽，須彌山（Xūmíshān，佛教中的聖山）永遠墜落。照耀高山的太陽永遠收斂了光芒。逝去了啊，奈何啊。應當怎麼辦啊，又應當怎麼辦啊。法師從小就侍奉您，從小就服從您，直到年老，一直都在您的左右。這三重依靠一旦傾覆，哀慟到了極點，應當如何安處啊。弟子我與您交往了五十多年，未曾...

【English Translation】 English version: The benefits are indeed substantial and numerous. Initiating the construction of temples is truly a vast undertaking of meritorious deeds. With a broad and open mind, he was never in conflict with anything. Those with whom he associated and spent time were all contemporary virtuous individuals. Both monks and laypeople praised him, and those near and far revered and respected him. Was it merely the cessation of inner sorrow and despondency? In reality, it was also the loss of a treasure of human ethics. Recalling and cherishing the memory, lamenting and grieving, how can it be stopped or quelled? I have also received your letter and other items, which only add to my sobs and sighs. His Highness personally composed an inscription for him, and also instructed Secretary Bao to write a biography and preface. I fear that Secretary Bao's thoughts may not fully capture everything. I have already personally told Secretary Bao about the master's various deeds and virtues. It is estimated that he will certainly inscribe imperishable deeds. Now that the epitaph stone is ready, it is like the Xie Zhi (xiè zhì, a mythical beast that can distinguish right from wrong), and I have asked the master to revise it. The engraving should also be completed soon. Speaking of this, I am even more saddened, and I put down my pen, feeling desolate and depressed. Liu Zhilin bows his head repeatedly.

Eulogy for the Deceased Dharma Master Jing, the Sangha Chief

Written by the same person as above

August 20th, Zhilin pays homage (hénán, a Buddhist term expressing respect). The Dharma realm is empty, and the mountain trees are decaying. The Venerable Master Dazheng (Dàzhèng, the Dharma name of the master) has departed to the Pure Land. Ordinary people, with shallow karma, are bound by sorrow and joy. Receiving this tragic news, my five inner organs feel as if they have been pulled out, and my grief is profound, beyond control. Thinking of him, cherishing the memory, the eternal departure, the lingering emotions are severed, and it is truly difficult to dwell in peace. Alas, alas. Dharma Master Dazheng's virtue was the best of his time, and his Dharma practice sheltered the four assemblies (sìbù, referring to the four types of disciples: monks, nuns, male novices, and female novices). He instructed students and propagated the Dharma. He was the leader among monks in age and a teacher for people in conduct. Whether in public or private, people looked up to him with respect, and those near and far revered him. As for the circulation and explanation of the Five Periods (wǔshí, the five periods of the Buddha's teachings) and the Nine Divisions (jiǔbù, the nine categories of Buddhist scriptures), he can be compared to those predecessors and likened to the virtuous individuals of the past. Even Kumarajiva (Jūmóluóshí), Sengzhao (Sēngzhào), Huiyuan of Mount Lu (Lúshān Huìyuǎn), An Shigao (Ān Shìgāo), and Zhu Daosheng (Zhú Dàoshēng), how could they surpass him? Although sudden enlightenment originated from Zhu Daosheng (Zhú Dàoshēng), the propagation and explanation, so that the subtle words are not cut off in later generations, truly relies on you, Dharma Master. In addition, with loving words and benefits, he exhausted the great meaning of the Four Embracing Dharmas (sìshè, generosity, kind speech, beneficial action, and cooperation), and with generosity, patience, and wisdom, he fully elucidated the Six Perfections (liùdù, generosity, morality, patience, diligence, meditation, and wisdom). Both monks and laypeople took refuge in him, and all sentient beings knew his protection. He was the boat for ignorant beings and the pillar of temples. Every day, people unknowingly received his grace, and his supreme virtue was silently operating. Why is life so long, yet the world so short? His merits spread throughout the world, yet he himself has passed away. It is like the great sea losing the sun, and Mount Sumeru (Xūmíshān, the sacred mountain in Buddhism) falling forever. The sun shining on the high mountains has forever retracted its light. He has passed away, alas, alas. What should be done, what should be done? The Dharma Master served you from a young age, obeying you from childhood, and until old age, he was always by your side. Once this triple reliance collapses, the grief reaches its extreme, and how should one find peace? I, your disciple, have associated with you for more than fifty years, and have not...

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隆知顧相期法侶。至乎菩提不敢生慢。未來難知現在長隔。眷言生平永同萬古。尋思惋愴倍不自勝。未由喭執申世哀嘆。謹裁白書投筆哽猥。弟子劉之遴頓首和南。

東陽金華山棲志

劉孝標

夫鳥居山上層巢木末。魚潛淵下窟穴泥沙。豈好異哉。蓋性其然也。故有忽白璧而樂垂綸。負玉鼎而要卿相。行藏紛糾顯晦踳駁。無異火炎水流圓動方息。斯則廟堂之與江海。蓬戶之與金閨。並然其所然。悅其所悅。焉足毛衣瘡痏在其間哉。予生自原野。善畏難狎。心駭雲臺朱屋。望絕高蓋青組。且沾濡霧露彌愿閑逸。每思濯清瀨息椒丘。寤寐永懷其來尚矣。蚓專噬壤民欲天從。爰洎二毛得居巖穴。所居東陽郡金華山。東陽實會稽西部。是生竹箭。山川秀麗皋澤坱鬱。若其群峰疊起則接漢連霞。喬林布濩則春青冬綠。回溪泱流則十仞洞底。膚寸云合必千里雨散。信卓犖爽塏。神居奧宅。是以帝鴻游斯鑄鼎。雨師寄此乘煙。故澗勒赤松之名。山貽縉雲之號。近代江治中奮迅泥滓王徴士。高拔風塵。龍盤鳳棲。咸萃茲地。良由碧湍素石可致幽人者哉。金華山古馬鞍山也。蘊靈藏聖列名仙諜。左元放稱此山云。可免洪水五兵。可合神丹九轉。金華之首有紫巖山。山色紅紫因以為稱。靡迤坡陀下屬深渚。巑岏隱嶙上虧

【現代漢語翻譯】 現代漢語譯本： 弟子隆知與您相約，結為修習佛法的同伴。對於證得菩提（覺悟）這件事，我不敢有絲毫的怠慢。未來之事難以預料，而現在我們又被長久地分隔兩地。回想我們一生的情誼，希望這份情誼能永遠如同萬古一般長存。每每想到這些，惋惜和悲傷之情便難以抑制。未能親自執手送別，只能用書信來表達我內心的哀嘆。謹此裁寫這封白色的書信，寫到此處，我已哽咽難語。弟子劉之遴頓首敬禮。

《東陽金華山棲志》

劉孝標

鳥棲息在山上，在高高的樹梢築巢；魚潛藏在深淵裡，在泥沙的洞穴中安身。難道它們是喜歡與衆不同嗎？實在是它們的本性使然啊。所以，有人捨棄珍貴的白璧而喜歡垂釣，有人揹負著象徵權位的玉鼎而追求卿相之位。人們的行藏或隱或顯，紛繁複雜，就像火焰向上燃燒，水向低處流淌，圓形的東西轉動，方形的東西靜止一樣，各有各的規律。這樣看來，朝廷與江湖，簡陋的茅屋與華麗的宮殿，都是各自安於自己的處境，享受自己所喜歡的事物。又何必在其中吹毛求疵，尋找瑕疵呢？我出生在鄉野，天性喜歡安靜，害怕與人交往。我對於雲臺（漢代功臣閣）上的華麗房屋感到驚懼，對於高官顯貴的車蓋和青色的絲帶感到遙不可及。我只想在霧露中自由自在地生活，渴望在清澈的溪水邊洗滌身心，在長滿花椒的山丘上休息。這樣的想法，我日夜思念，由來已久。蚯蚓專心吞噬泥土，百姓希望君王順應天意。因此，在我頭髮斑白的時候，才得以居住在山間的巖洞里。我所居住的地方是東陽郡的金華山。東陽實際上是會稽郡的西部，這裡盛產竹箭。山川秀麗，水澤豐茂。群峰重疊聳立，與天上的雲霞相接；高大的樹林茂密繁盛，春天一片青翠，冬天依然碧綠。蜿蜒的溪流深不見底，小小的雲朵聚集起來，就會帶來千里範圍的降雨。這裡確實是高峻開闊，是神仙居住的理想場所。因此，黃帝曾在這裡遊歷並鑄鼎，雨師也曾在這裡寄居並乘煙而去。所以，山澗留下了赤松子的名字，山也因此有了縉雲的稱號。近代有江治中奮發有爲，擺脫了污濁的環境；王徴士高潔脫俗，不染塵埃。他們像龍盤踞，像鳳棲息一樣，都聚集在這塊土地上。實在是由於這裡碧綠的溪水和潔白的石頭能夠吸引隱士啊。金華山古時候叫做馬鞍山，蘊藏著靈氣，藏匿著聖人，名列仙籍。左元放說這座山可以免除洪水和戰爭的災難，可以用來煉製神丹。金華山的頂部有紫巖山，山色紅紫，因此得名。山勢綿延起伏，向下連線著深水，高聳的山峰隱約可見。

【English Translation】 English version: I, Long Zhi, know that I have an appointment with you, my Dharma companion. I dare not be negligent in the matter of attaining Bodhi (enlightenment). The future is difficult to predict, and now we are separated by a long distance. Recalling our lifelong friendship, I hope that this friendship will last forever like the ages. Whenever I think of these things, the feelings of regret and sadness are overwhelming. Unable to bid farewell in person, I can only express my inner sorrow with a letter. I hereby write this white letter, and I am already choked with sobs as I write. Your disciple, Liu Zhilin, bows his head and pays his respects.

Record of Dwelling in Jinhua Mountain, Dongyang

Liu Xiaobiao

Birds nest on mountains, building their nests high in the treetops; fish hide in deep pools, sheltering in muddy caves. Is it that they like to be different? It is simply their nature. Therefore, some abandon precious white jade and enjoy fishing, while others carry jade tripods (symbols of power) and pursue the position of prime minister. People's actions, whether hidden or revealed, are complex and varied, just as fire burns upwards and water flows downwards, round things move and square things are still, each with its own laws. In this view, the court and the Jianghu (the world of wandering heroes), humble huts and magnificent palaces, all are content with their own situations and enjoy what they like. Why bother to nitpick and find fault in them? I was born in the countryside, and I am naturally fond of tranquility and afraid of socializing. I am frightened by the magnificent houses on the Yuntai (pavilion of meritorious officials in the Han Dynasty), and I feel that the canopies and blue ribbons of high officials are unattainable. I only want to live freely in the mist and dew, longing to wash my body and mind by the clear streams and rest on the hills covered with pepper trees. I have been thinking about this day and night for a long time. Earthworms concentrate on devouring soil, and the people hope that the ruler will follow the will of heaven. Therefore, it was not until my hair turned gray that I was able to live in a cave in the mountains. The place where I live is Jinhua Mountain in Dongyang County. Dongyang is actually the western part of Kuaiji County, where bamboo arrows are abundant. The mountains and rivers are beautiful, and the waters are lush. The peaks rise one after another, connecting with the clouds in the sky; the tall forests are lush and verdant, green in spring and still green in winter. The winding streams are bottomless, and small clouds gather to bring rain to a thousand miles. This is indeed a lofty and open place, an ideal place for gods to live. Therefore, the Yellow Emperor once traveled here and cast tripods, and the Rain Master once lived here and rode away on smoke. Therefore, the mountain stream retains the name of Chisongzi (a legendary immortal), and the mountain also has the title of Jinyun. In modern times, Jiang Zhizhong worked hard and got rid of the muddy environment; Wang Zhengshi was noble and refined, untouched by the dust of the world. They gathered in this land like dragons coiled and phoenixes perched. It is truly because the green streams and white stones here can attract hermits. Jinhua Mountain was called Ma'anshan (Saddle Mountain) in ancient times. It contains spiritual energy, hides sages, and is listed in the register of immortals. Zuo Yuanfang said that this mountain can avoid the disasters of floods and wars, and can be used to refine divine pills. At the top of Jinhua Mountain is Ziyan Mountain (Purple Rock Mountain), named for its reddish-purple color. The mountain range stretches and undulates, connecting to deep waters below, and the towering peaks are faintly visible.

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日月。登自山麓漸高漸峻。路迥隘險魚貫而升。路側有絕澗合閜哮豁。俯窺木杪。焦原石邑匪獨危懸。至山將半便有廣澤大川。皋陸隱脤。予之葺宇實在斯焉。所居三面回山。周繞有象郛。郭前則平野蕭條。目極通望東。西帶二澗四時飛流泉。清瀾微霔滴瀝生響。白波跳沫洶涌成音。漕瀆引流交渠綺錯。懸溜瀉于軒甍。激湍回于階砌供帳無綆汲。盥漱息瓶匜。楓𣚛椅櫪之樹。梓柏桂樟之木。分形異色千族萬種。結朱實包綠果。杌白蒂抽紫莖。橚樉苯䔿捎。風鳴籟垂條櫩戶布葉。房櫳中谷澗濱。花蕊攢列至於青春受謝。萍生泉動則有都梁含馥。𢸬香送芬。長樂負霜。宜男贙露。芙蕖紅華照水。皋蘇縹葉從風。憑軒永眺蠲憂忘疾。丘阿陵曲眾藥灌叢。地髓抗莖山筋抽節。金鹽重於素璧。五豉貴于明珠。可以養性銷痾還年駐色。不藉崔文黃散。勿用負局紫丸。翾翾翔鳥風胎雨鷇。綠翼紅毛素羽翠鬣。肅肅切羽關關好音。馴狎園池旅食雞鶩。若乃䲰日伺辰響類鐘鼓。鳴蚿候曙聲象琴瑟。玄猿薄霧清囀。飛㹳乘煙永吟。嘈囋䬟喨悅心娛耳。諒所以跨躡管籥韜軼笙簧。宅東起招提寺。背巖面壑層軒引景。邃宇臨空博敝閑虛。納祥生白左眷右睇。仁智所居。故碩德名僧振錫云萃。調心七覺詆訶五塵。郁烈戒香浴滋定水。至於熏爐夜爇

【現代漢語翻譯】 現代漢語譯本： 太陽和月亮。（我）從山腳攀登，（地勢）逐漸升高，越來越險峻。道路迴旋狹窄，像魚群一樣一個接一個地向上攀登。路邊有深邃的峽谷，風聲呼嘯，深不可測。向下看去，樹梢彷彿就在腳下。焦土荒原和石頭的城邑，不僅僅是危險地懸掛著。（我）到達半山腰，便有廣闊的沼澤和大河，高地和低地隱藏著生機。（我）建造房屋的地方就在這裡。所居住的地方三面環山，周圍環繞著像外城的山。城郭前面是蕭條的平原，極目遠眺東方。東西兩側有兩條山澗，一年四季飛流著泉水。清澈的水波，細微的雨滴，滴滴答答地發出聲響。白色的浪花跳躍翻滾，洶涌澎湃地形成聲音。引來水渠，縱橫交錯。懸掛的水流從屋檐上傾瀉而下，湍急的水流在臺階邊迴旋。無需水桶汲水，洗漱也不用瓶子。楓樹、𣚛樹、椅樹、櫪樹，梓樹、柏樹、桂樹、樟樹，形態各異，顏色不同，成千上萬種。結出紅色的果實，包裹著綠色的果子。樹樁長出白色的蒂，抽出紫色的莖。橚樉、苯䔿，風吹過樹梢，發出聲音，樹枝低垂，樹葉覆蓋著門窗。房屋位於山谷中，靠近山澗，花蕊密集地排列著，直到春天過去。水萍生長，泉水流動，便有都梁散發著香氣，𢸬香散發著芬芳。長樂花承受著白霜，宜男花沾染著露水。芙蕖紅色的花朵照耀著水面，皋蘇碧綠的葉子隨風搖曳。靠著窗戶，長久地眺望，消除憂愁，忘記疾病。山丘和彎曲的陵地，各種藥草叢生。地髓挺拔著莖，山筋抽出節。金鹽比白玉還貴重，五豉比明珠還珍貴。可以用來養生，消除疾病，延緩衰老，保持容顏。不需要崔文子的黃散，也不用負局子的紫丸。輕盈飛翔的鳥兒，風中孕育，雨中孵化。綠色的翅膀，紅色的羽毛，白色的羽毛，翠綠的鬣毛。肅穆地扇動翅膀，發出關關的悅耳聲音。馴服地在園林池塘中生活，像雞鴨一樣在這裡覓食。至於䲰鳥，每天按時鳴叫，聲音像鐘鼓一樣。鳴蚿在黎明時鳴叫，聲音像琴瑟一樣。玄猿在薄霧中發出清脆的叫聲，飛㹳乘著煙霧，永不停歇地吟唱。嘈雜的聲音，悅耳動聽，令人心情愉悅。確實可以超越管樂器和笙簧。住宅東邊建有招提寺（寺廟的別稱）。背靠巖石，面向山谷，高聳的樓閣引人入勝。深邃的房屋，空曠閒適。接納吉祥，產生光明，左顧右盼，是仁者和智者居住的地方。因此，高僧大德雲集於此，調伏七覺支，抵制五欲塵勞。濃郁的戒香，滋潤著禪定的水。至於熏爐，在夜晚點燃

【English Translation】 English version: The sun and the moon. Ascending from the foot of the mountain, it gradually becomes higher and steeper. The road twists and narrows, like a school of fish ascending one after another. Beside the road, there are deep ravines, with the wind howling and unfathomable depths. Looking down, the treetops seem to be at one's feet. The scorched earth and stone cities are not merely hanging precariously. Reaching halfway up the mountain, there are vast marshes and great rivers, highlands and lowlands concealing vitality. The place where I built my dwelling is indeed here. The place where I live is surrounded by mountains on three sides, encircling it like an outer city. In front of the outer walls is a desolate plain, with a clear view to the east. On the east and west sides are two mountain streams, with springs flowing year-round. Clear waves, subtle raindrops, dripping and making sounds. White waves leap and roll, surging and forming sounds. Canals are drawn, crisscrossing and intricately arranged. Hanging streams pour down from the eaves, and rushing currents swirl around the steps. There is no need for buckets to draw water, and washing does not require bottles. Maple trees, 𣚛 trees, chair trees, and horse chestnut trees, catalpa trees, cypress trees, cassia trees, and camphor trees, with different shapes and colors, thousands upon thousands of species. Bearing red fruits, wrapping green fruits. Stumps grow white stems, sprouting purple stalks. The sound of wind through the treetops, branches hanging low, leaves covering the doors and windows. The houses are located in the valley, near the mountain stream, with dense clusters of flowers, until spring passes. Duckweed grows, springs flow, and there is fragrant herba lycopi, 𢸬 fragrance emitting fragrance. Longle flowers bear frost, and Dianthus superbus flowers are covered in dew. Lotus red flowers illuminate the water, and the green leaves of Perilla frutescens sway in the wind. Leaning on the window, gazing for a long time, dispelling worries and forgetting illnesses. Hills and winding ridges, various medicinal herbs grow in clusters. The pith of the earth raises stems, and mountain sinews extract nodes. Gold salt is more precious than white jade, and five kinds of fermented beans are more valuable than bright pearls. They can be used to nourish life, eliminate diseases, delay aging, and maintain beauty. There is no need for Cui Wenzi's yellow powder, nor the purple pills of Fu Ju. Lightly flying birds, conceived in the wind, hatched in the rain. Green wings, red feathers, white feathers, emerald green manes. Solemnly flapping wings, making pleasant sounds. Tamed and living in gardens and ponds, foraging here like chickens and ducks. As for the 䲰 bird, it crows on time every day, its sound like bells and drums. The centipede crows at dawn, its sound like a zither. The black ape chirps crisply in the mist, and the flying squirrel rides the smoke, chanting endlessly. The noisy sounds are pleasant to the ear, pleasing the mind. Indeed, it can surpass wind instruments and reed pipes. To the east of the residence is the Jetavana Vihara (another name for a temple). Backed by rocks and facing the valley, the towering pavilions are captivating. Deep houses, spacious and leisurely. Receiving auspiciousness, generating light, looking left and right, it is the place where the benevolent and wise live. Therefore, eminent monks gather here, subduing the seven factors of enlightenment, resisting the five desires. The rich fragrance of precepts, nourishing the water of meditation. As for the incense burner, it is lit at night

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法鼓旦聞。予跕屣摳衣。躬行頂禮。詢道哲人飲和至教。每聞此河紛梗彼岸永寂。熙熙然若登春臺而出宇宙。唯善是樂。豈伊徒言。寺東南有道觀亭。亭崖側下望雲雨。蕙樓蘭榭隱曖林篁。飛觀烈錢玲瓏煙霧。日止卻粒之氓。歲次祈仙之客。餌星髓吸流霞。將乃云衣霓裳乘龍馭鶴。觀下有石井。聳跱中澗。雕硺刻削頗類人工。躍流潨瀉渀涌泱咽。電擊雷吼駭目驚魂。寺觀前皆植修竹。檀欒蕭飋被陵緣阜。竹外則有良田。區畛通接山泉膏液。郁潤肥腴。鄭白決漳莫之能擬。致紅粟流溢鳧雁充厭。春鱉旨檀碧雞。冬蕈味珍霜鵽。縠巾取于丘嶺。短褐出自中園。莞蔣逼側池湖。菅蒯駢填原隰養給之資生生所用。無不阜實蕃籬充牣崖巘。歲始年季農隙時。閑濁醪初醞清觴新。熟則田家有野老。提壺共至。班荊林下陳鐏置爵。酒酣耳熱屢舞歡呶。晟論箱庾高談谷稼。嗢噱謳歌舉杯相挹。人生樂耳。此歡豈訾。若夫蠶而衣耕而食。日出而作日入而息。晚食當肉無事為貴。不求於世不忤於物。莫辨榮辱匪知譭譽。浩蕩天地之間。心無怵惕之警。豈與嵇生齒劍楊子墜閣較其優劣者哉。

與徐僕射領軍述役僧書

陳釋真觀

泉亭光顯寺釋真觀。致書領軍檀越。竊聞。四依開士。匡正法于將頹。十地高人。秉玄文于已絕

{ "translations": [ "現代漢語譯本：\n法鼓聲在旦時響起，我整理好衣物，親自前去頂禮，向得道之人請教至深的教義。常聽聞此河（指生死輪迴）紛擾不斷，而彼岸（指涅槃）則永遠寂靜。內心充滿喜悅，彷彿登上春天的舞臺，超脫于宇宙之外。唯有善良才是真正的快樂，這絕不是空話。寺廟東南方有一座道觀亭，亭子建在山崖邊，可以俯瞰雲雨。精美的樓閣隱藏在茂密的竹林中，飛檐斗拱在煙霧中若隱若現。這裡是隱士修身養性、求仙訪道的地方。他們服食日月精華，吸取天地靈氣，希望有朝一日能夠身穿雲霞般的衣裳，駕馭龍或鶴，羽化登仙。道觀下面有一口石井，聳立在山澗之中，雕琢的痕跡很像人工開鑿。泉水奔騰而下，發出巨大的聲響，如同電擊雷鳴，令人驚心動魄。寺廟和道觀前都種植著茂盛的竹子，竹林覆蓋著山丘。竹林外是肥沃的良田，田地與山泉相連，得到泉水的滋養，土地非常肥沃，即使是鄭國開鑿的渠道也無法與之相比。這裡出產的糧食非常豐富，鴨和雁都吃得飽飽的。春天有美味的甲魚和鮮嫩的竹筍，冬天有珍貴的蘑菇和霜打的鵪鶉。人們從山丘上採集葛布，在園中種植麻布。水邊長滿了莞草和蔣草，平原上則遍佈菅草和蒯草，這些都是人們賴以生存的資源。無論是山崖還是田地，都物產豐富。每年年初或農閑時節，人們會釀造濁酒和清酒。豐收之後，田野里的老人們會帶著酒壺，一起到樹林里，鋪開草蓆，擺上酒具，飲酒作樂。酒酣耳熱之際，他們會手舞足蹈，高聲談論糧食的收成。他們舉杯暢飲，互相敬酒，認為人生最大的快樂莫過於此。這種快樂難道有什麼可以指責的嗎？他們男耕女織，日出而作，日落而息，粗茶淡飯也覺得美味，無所事事才是最珍貴的。他們不追求名利，不與世俗爭鬥，不辨榮辱，不知譭譽。在廣闊的天地之間，他們內心平靜，沒有任何恐懼。這難道不是比那些追求功名利祿的人更加幸福嗎？ \n這是陳朝的釋真觀寫給徐僕射領軍，講述服役僧人的書信。\n泉亭光顯寺的釋真觀，致書給領軍檀越（施主）。我聽說，四依開士（指精通佛法的僧人）能夠匡扶將要衰敗的佛法，十地高人（指修行達到很高境界的菩薩）能夠傳承已經斷絕的玄妙佛理。", "English version:\nThe sound of the Dharma drum echoes at dawn. I adjust my robes and prostrate myself, seeking the profound teachings from the enlightened one. I often hear that this river (referring to the cycle of birth and death, samsara) is filled with turmoil, while the other shore (referring to Nirvana) is eternally tranquil. My heart is filled with joy, as if ascending a spring terrace and transcending the universe. Only goodness is true happiness, and this is not mere empty talk. To the southeast of the temple is a Taoist pavilion, perched on a cliff overlooking the clouds and rain. Exquisite pavilions are hidden in the dense bamboo forest, with flying eaves and intricate brackets shimmering in the mist. This is a place for hermits to cultivate themselves and seek immortality. They consume the essence of the sun and moon, and absorb the spiritual energy of the universe, hoping to one day wear cloud-like garments, ride dragons or cranes, and ascend to immortality. Below the pavilion is a stone well, towering in the middle of the mountain stream, with carvings that resemble artificial construction. The spring water rushes down, making a tremendous sound, like thunder and lightning, which is shocking. In front of both the temple and the pavilion, lush bamboo is planted, covering the hills. Outside the bamboo forest are fertile fields, connected to the mountain springs, nourished by the spring water, the land is very fertile, even the canals dug by Zheng State cannot compare. The grain produced here is very abundant, and ducks and geese are well-fed. In spring, there are delicious turtles and tender bamboo shoots, and in winter, there are precious mushrooms and frost-beaten quails. People gather kudzu cloth from the hills and plant hemp in the gardens. Cattails and rushes grow by the ponds and lakes, while cogon grass and thatch fill the plains, providing the resources for people to live on. Whether it is the cliffs or the fields, they are rich in resources. At the beginning of each year or during the slack season, people brew turbid wine and clear wine. After the harvest, the old men in the fields will bring wine pots and gather together in the woods, spread out straw mats, set out wine utensils, and drink and make merry. When they are drunk and their faces are flushed, they will dance and sing, and talk loudly about the harvest of grain. They raise their glasses and toast each other, believing that the greatest joy in life is this. Is there anything to criticize about this kind of happiness? They till the land and weave cloth, work at sunrise and rest at sunset, simple meals are delicious, and doing nothing is the most precious thing. They do not pursue fame and fortune, do not fight with the world, do not distinguish between honor and disgrace, and do not know praise or blame. In the vast world, their hearts are peaceful and without any fear. Isn't this happier than those who pursue fame and fortune?\n\nThis is a letter from Shi Zhenguan of the Chen Dynasty to Xu Pushe, the leader of the army, describing the serving monks.\nShi Zhenguan of Guangxian Temple in Quanting, writes to the leader of the army, Danayaka (patron). I have heard that the Catvari-sravana-sthana Kalyanamitras (those who rely on the Four Noble Truths) can revive the declining Dharma, and the Dasabhumika Bodhisattvas (Bodhisattvas who have reached a high level of practice) can inherit the profound Buddhist principles that have been cut off." ] }

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。能使崛山遺蹟無虧宴坐之風。祇樹余苗得肆經行之道。伏見今者皇華奉宣嚴憲凡是僧尼之類。不書名籍之者。並令捐茲法戒就此黎民。去彼伽藍歸其里閈。既普天之下莫匪王臣。正當僶俯恭承鞠躬祇奉。但愚情所謂竊或疑焉。自佛法肇興千有餘載。流轉此地數百年間。濟濟僧徒一何為盛。雖復市朝亟改風化頻移。慧炬常明戒香恒馥。其為福利難可勝言。所現靈祥聞諸史傳。至如浮圖和上曜彩鄴中。高座法師流芳鞏雒。或復昆明池內識劫燒之餘灰。長沙寺里感碎身之遺蔭道開入境仙人之星乃出。法成去世紺馬之瑞爰浮。乃有青目赤髭黃眸白足。連眉表稱大耳傳名。莫不定水淵澄義峰山豎。汪汪道望。類迦葉之高蹤。肅肅威儀。似頞鞞之清行。頃年訛替乃日澆漓。而正法洪基猶應未殄。忽復違其本志奪彼前心。莫不仰高殿而酸傷辭舊房而悽楚。依依法座重反何期。戀戀禪門再還無日。乃非岐路。而有分袂之悲。雖異河梁。遂結言離之痛。若以不繼名籍為其深罪。延茲咎累亦可哀矜。夫出俗之人務應修道。許其方外之禮。不拘域中之節。或有不貫名籍無關簿領。並皆遊方采聽。隨處利安望剎為居臨中告飯。或頭陀林下。或蘭若巖阿。如此之流寧容繼屬。若勝業不全清禁多毀。宜應休道此事誠然。而持犯難知聖凡相濫。譬庵

羅之果生熟難分。雪山之藥真偽難辯。忽使昆峰之上玉石同焚。大澤之中龍蛇等斃。何期惜也。吁可傷哉。又其割愛辭親披緇剪髮。既無僕使永絕妻拏。或老病之年。單貧之士。皆憑子弟還相養衛。如其一朝雨散。便溘死溝渠。遂有赴浚壑而投身。縊長繩而殞。命雖復汨羅之痛匹此猶輕。荒谷之悲方斯未重。且復奇才絕學並寄後生。聽講誦經咸資晚秀。所以須陀得戒猶是幼童身子揚名差非耆老。如斯之類若並翻緇。恐此法門便無紹繼。梵輪絕矣。精舍空焉。若八陣未休四郊多壘。前驅所寄後殿斯憑。愚謂此人殆成無用。若必有拔拒投石之能。索鐵申鉤之力。則並從軍募久預長驅。儻復尚服緇衣猶居寺宇。則是習勇心薄樂道情深。若非衛玠之清羸。便同孟昶之浮怯。既不便弓馬徒勞行陣。雖復身披甲冑還想法衣。手執干戈猶疑錫杖。必當遙聞戰鼓色變心驚。遠望軍麾魂飛氣懾。將恐有沮都護之威。無益二師之勇。若謂不輸王課靡助國儲。所以普使收其賦斂。但浮游之屬萍迸蓬飛。散誕之流且貧終窶。鄉里既無田宅。京師又闕主人。納屨則兩踵並穿。斂衿則雙肘皆現。觀董生之百結尚覺輕華。見顏子之一簞更疑豐飽。求朽壤以為藥。寧識紫丸服糞掃而為衣。豈逢黃絹貨財之禮。此則無從懷璧之愆。信哉應免。若令其在道。

【現代漢語翻譯】 現代漢語譯本： 羅的果實，無論是生的還是熟的，都難以分辨。雪山的藥材，是真是假，也難以辨別。如果突然間崑崙山上的美玉和石頭一同被焚燬，廣闊的沼澤中龍和蛇一起死去，那是多麼可惜啊！多麼令人悲傷啊！ 再說那些爲了修行而割捨親情、辭別父母、剃度出家的人，既然沒有僕人使喚，永遠斷絕了妻子的牽掛，如果到了年老生病的時候，孤身貧困，都要依靠子侄來贍養照顧。如果一旦遭遇變故，就像雨後四散，便會猝死在溝渠里。於是就有人跳入深谷而自殺，懸掛在長繩上而喪命。即使是汨羅江的悲痛，與此相比也顯得輕微；荒涼山谷的悲哀，與此相比也算不上沉重。 況且那些奇才絕學都寄託在後輩身上，聽講誦經都要依靠年輕有為的人。所以須陀（Sutuo，人名，意為『善聽』）得戒的時候還是個幼童，身子（Shariputra，舍利弗，佛陀十大弟子之一）揚名的時候也並非年老之人。像這種情況如果都讓他們還俗，恐怕佛法就沒有人繼承了，梵輪（Brahma-cakra，法輪，佛教教義的象徵）就斷絕了，精舍（Vihara，寺廟）也就空了。如果戰事未停，四郊戰火不斷，前線需要他們，後方也需要他們。我認為這些人恐怕就變得沒有用了。如果他們一定有拔拒（一種防禦工事）投石（一種攻擊方式）的能力，或者有索鐵（一種工具）申鉤（一種工具）的力量，那就讓他們都去參軍，長期參與戰鬥。如果仍然穿著僧衣，住在寺廟裡，那就是習武之心不強，樂於修道的情感深厚。如果不是像衛玠（Wei Jie，西晉美男子，體弱多病）那樣清瘦羸弱，就如同孟昶（Meng Chang，五代十國時期後蜀末代皇帝，性格懦弱）那樣浮誇怯懦。既然不擅長弓馬，白白地在軍隊里浪費糧食；即使身披鎧甲，心裡還是想著袈裟；手裡拿著武器，還以為是錫杖。肯定會遠遠聽到戰鼓聲就臉色大變，心驚膽戰；遠遠望見軍旗就魂飛魄散，氣勢懾服。恐怕會削弱都護（Duhu，古代官職）的威嚴，對軍隊的勇猛毫無益處。 如果說他們不能繳納賦稅，不能幫助國家儲備物資，所以要普遍地徵收他們的賦稅。但是那些四處漂泊的人，像萍草一樣隨風飄蕩，那些放蕩不羈的人，最終都會貧困潦倒。家鄉沒有田地住宅，京城又沒有主人。穿鞋子，兩個腳後跟都露在外面；整理衣襟，兩個胳膊肘都露出來。看到董生（Dong Sheng，漢代貧寒的讀書人）的破爛衣服，還覺得輕薄華麗；看到顏回（Yan Hui，孔子的弟子，生活貧困）的一簞飯，更覺得豐盛飽足。尋找腐爛的泥土來做藥，哪裡認識紫色的藥丸？穿著糞土做的衣服，哪裡會遇到用黃絹來交換財物的禮遇？這樣的人沒有懷璧其罪的擔憂，確實應該免除賦稅。如果讓他們留在佛道之中。

【English Translation】 English version: The fruits of the Luo tree, whether raw or ripe, are difficult to distinguish. The medicinal herbs of the Snow Mountains, whether genuine or fake, are also hard to discern. If suddenly the jade and stones on Mount Kunlun are burned together, and dragons and snakes die together in the vast swamps, what a pity that would be! How sorrowful! Furthermore, those who renounce love and bid farewell to their parents to become monks, having no servants and forever severing ties with wives, if they become old and sick, alone and impoverished, must rely on their nephews and sons for support and care. If they suddenly encounter misfortune, scattering like rain, they will die in ditches. Thus, some jump into deep valleys to commit suicide, and others hang themselves with long ropes. Even the sorrow of the Miluo River seems light compared to this; the grief of desolate valleys is not as heavy. Moreover, extraordinary talents and unique knowledge are entrusted to future generations, and listening to lectures and reciting scriptures relies on promising young individuals. Therefore, Sutuo (Sutuo, a person's name, meaning 'good listener') received ordination as a young child, and Shariputra (Shariputra, one of the Buddha's ten great disciples) became famous when he was not yet old. If such individuals are forced to return to secular life, I fear that the Dharma will have no successors, the Brahma-cakra (Brahma-cakra, the Wheel of Dharma, a symbol of Buddhist teachings) will be broken, and the Vihara (Vihara, monastery) will be empty. If the war has not ceased and the borders are still under siege, they are needed at the front and at the rear. I believe these people would become useless. If they possess the ability to build defenses and throw stones, or the strength to use iron hooks, then they should all join the army and participate in long-term battles. If they still wear monastic robes and live in temples, it means their desire for martial arts is weak, and their love for the Dharma is deep. If they are not as frail as Wei Jie (Wei Jie, a handsome man of the Western Jin Dynasty, physically weak), they are as frivolous and cowardly as Meng Chang (Meng Chang, the last emperor of the Later Shu during the Five Dynasties and Ten Kingdoms period). Since they are not skilled in archery and horsemanship, they waste food in the army; even if they wear armor, they still think of their kasaya; holding weapons, they still imagine their khakkhara. They will surely turn pale and be frightened upon hearing the distant sound of war drums; their souls will scatter and their spirits will be subdued upon seeing the distant military banners. They will likely diminish the authority of the Duhu (Duhu, an ancient official title) and be of no benefit to the bravery of the army. If it is said that they cannot pay taxes and cannot help the country store up supplies, so their taxes should be universally collected. But those who wander around, drifting like duckweed, and those who are dissolute, will eventually be poor and destitute. They have no fields or houses in their hometowns, and no masters in the capital. When they wear shoes, both heels are exposed; when they adjust their collars, both elbows are visible. Seeing Dong Sheng's (Dong Sheng, a poor scholar of the Han Dynasty) tattered clothes, one still feels they are light and luxurious; seeing Yan Hui's (Yan Hui, a disciple of Confucius, who lived in poverty) single basket of rice, one feels it is abundant and satisfying. Seeking rotten soil for medicine, how would they recognize purple pills? Wearing clothes made of dung, how would they encounter the courtesy of exchanging yellow silk for goods? Such people have no worries about possessing valuable treasures, and indeed, they should be exempt from taxes. If they are allowed to remain in the Buddhist path.

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猶可分衛自資。遂使還民便是糇糧莫寄。伏惟皇朝御歷齊聖欽明。繼踵軒羲比肩炎昊。握鏡之風彌遠。垂衣之化方深。兼復樑棟三寶敷弘十善。昔漢明靈感止夢金人。晉武覆修才招玉像。用今方古彼有慚焉。或深經是護等仙預大王。寶塔斯成類無憂國主。明揚仄陋。信巢父之清虛。徴聘漁畋。許嚴生之高尚。愚謂絓預今者免首僧尼。若已離法衣無遵道業。或常居邸肆恒處田園。並依民例宜從策使。如其禪誦知解蔬素清虛。或宣唱有功梵聲可錄。或繕修塔廟建造經書。救濟在心聽習為務。乃至羸老之屬。貧病之流。幸於編戶無所堪用。並許停寺仍上僧籍。必望十城之寶或出荊山。百步之中時逢芳草。於是寺斷流俗之僧。眾無餔酒之客。六時翹請。常以國界為心。三業精修。必用君王為本。豈不幽明踴躍人鬼忻歡。冥力護持善緣扶助。然後二儀交泰六氣調和。征馬息鞍軍旗卷旆。邊荒入附。無待丹水之師。玉帛來朝還想稽山之集。何期樂矣。實可忻哉。儻復強場不虞軍資有闕。薄須費計伏聽徴求。仰唯領軍檀越。外則探賾典墳。內則鉤深經論。才高帷幄寄重鹽梅。必愿降意芻蕘留心正法。微惠研詳薄垂觀覽。如其一毫可採深悕。曲為矜論。無使蘭艾同鋤薰蕕俱氣。庶得仙人范里更轉法輪。長者園中還鋪講席。則匡維之德。

【現代漢語翻譯】 現代漢語譯本： 或許可以分發糧食讓他們自給自足，讓他們歸還百姓，這樣就不會有糧食無處寄託的情況了。我朝皇帝陛下英明神武，堪比軒轅黃帝和炎帝。聖上的德風遠播，垂拱而治的教化日益深厚。同時，陛下還兼顧樑棟三寶（指佛、法、僧），弘揚十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。 過去漢明帝受到感應，夢見金人（指佛像），晉武帝重新修建寺廟才招來玉像。與當今相比，他們都相形見絀。或者像護等仙預大王一樣虔誠地守護佛經，寶塔的建成就像無憂國王一樣。要彰顯那些隱匿的人才，相信巢父（傳說中的隱士）的清高，徵聘那些隱居的漁夫和農夫，允許嚴光（東漢高士）保持他的高尚品格。 我認為，現在可以免除那些有名無實的僧尼的僧籍。如果他們已經脫下僧衣，不遵守佛法，或者經常居住在店舖里，或者長期在田園裡生活，都應該按照普通百姓的例子，服從國家的役使。如果他們精通禪誦，理解佛法，生活清貧，或者宣講佛法有功，梵唄之聲值得記錄，或者修繕塔廟，建造經書，心中想著救濟眾生，以學習佛法為己任，乃至那些年老體弱、貧困多病的人，如果他們很幸運地被編入戶籍，但又沒有什麼用處，都允許他們留在寺廟裡，仍然登記在僧籍上。 希望能在十個城池中找到像和氏璧一樣的寶物，在百步之內時常能遇到散發著芬芳的香草。這樣，寺廟裡就不會有那些混跡於世俗的僧人，僧眾中也不會有那些飲酒作樂的客人。他們會在六個時辰（晝夜六時）里虔誠祈禱，心中常以國家爲念，在身、口、意三業上精進修行，必定以君王為根本。這難道不是幽冥兩界都會歡欣鼓舞，人鬼都會感到高興嗎？冥冥之中的力量會護持，良好的因緣會扶助。然後，天地交泰，六氣調和，戰馬停止嘶鳴，軍旗捲起收起，邊遠地區歸順，無需派遣丹水之師，各方進獻玉帛來朝，還想重現稽山會盟的盛況。這是多麼快樂，多麼令人欣慰啊！ 如果真的遇到緊急情況，軍資有所短缺，稍微花費一些計算，聽從國家的徵求。仰望領軍檀越（施主），對外精通典籍文獻，對內深入研究經論。才能高超，可以參與軍國大事的謀劃，地位重要，可以像鹽和梅一樣調和鼎鼐。希望您能屈尊聽取我的淺薄之見，留心正法。稍微詳細地研究一下，略微觀看一下。如果其中有一點點可以採納的地方，我深切地希望您能為之辯護，不要讓蘭花和艾草一同被剷除，不要讓香草和臭草混雜在一起。這樣，或許能在仙人的故里再次轉動法輪，在長者的園林中重新鋪設講席。那麼，您匡扶正義的功德……

【English Translation】 English version: Perhaps we could distribute provisions to enable them to be self-sufficient, allowing them to return to the populace, so that there would be no situation where provisions have nowhere to be sent. Our Emperor's reign is wise and enlightened, comparable to Xuanyuan Huangdi (the Yellow Emperor) and Emperor Yan. The Emperor's virtuous influence spreads far and wide, and the transformative power of governing by non-action deepens. At the same time, His Majesty also attends to the Three Jewels (Buddha, Dharma, Sangha), promoting the Ten Virtues (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-hatred, non-wrong views). In the past, Emperor Ming of the Han Dynasty was inspired and dreamed of a golden man (referring to a Buddha statue), and Emperor Wu of the Jin Dynasty rebuilt temples to attract jade statues. Compared to today, they both pale in comparison. Or, like the Xianyu Great King who protects the scriptures, the completion of the pagoda is like the King Ashoka. We should highlight those hidden talents, believe in the purity of Chao Fu (a legendary hermit), recruit those reclusive fishermen and farmers, and allow Yan Guang (a noble recluse of the Eastern Han Dynasty) to maintain his noble character. I believe that now we can remove the names of those nominal monks and nuns from the Sangha register. If they have already taken off their monastic robes and do not follow the Dharma, or if they often reside in shops or live in gardens for a long time, they should follow the example of ordinary people and be subject to the state's service. If they are proficient in chanting and meditation, understand the Dharma, live a simple life, or have made contributions to preaching the Dharma, and their chanting is worth recording, or if they repair pagodas and temples, build scriptures, think of saving sentient beings in their hearts, and take learning the Dharma as their duty, even those who are old and weak, poor and sick, if they are fortunate enough to be registered in the household but are of no use, they are allowed to stay in the temples and remain registered in the Sangha. It is hoped that treasures like the Heshibi jade can be found in ten cities, and fragrant herbs can often be encountered within a hundred steps. In this way, there will be no monks in the temples who are mixed up in worldly affairs, and there will be no guests in the Sangha who drink and make merry. They will pray devoutly in the six periods (six times of day and night), always keeping the country in mind, and diligently cultivate in body, speech, and mind, and will surely take the monarch as the foundation. Wouldn't this make both the visible and invisible realms rejoice, and both humans and ghosts feel happy? The power in the unseen will protect, and good karmic conditions will support. Then, heaven and earth will be in harmony, the six energies will be in balance, warhorses will stop neighing, and military flags will be rolled up and put away. Remote areas will submit, without the need to send the Dan Shui army, and tributes of jade and silk will come to the court, and we will want to recreate the grand occasion of the Kuaiji Mountain alliance. How joyful, how gratifying! If there is a real emergency and military resources are in short supply, a little calculation should be spent, and the state's request should be listened to. Looking up to the leading benefactor, who is proficient in classical literature externally and deeply studies the scriptures internally. With outstanding talent, he can participate in the planning of military and national affairs, and his position is important, like salt and plums, he can harmonize the affairs of the state. I hope that you can condescend to listen to my shallow views and pay attention to the right Dharma. Study it in a little more detail and take a brief look. If there is even a little bit that can be adopted, I sincerely hope that you can advocate for it, do not let orchids and mugwort be uprooted together, and do not let fragrant herbs and stinky herbs be mixed together. In this way, perhaps the Dharma wheel can be turned again in the hometown of the immortals, and the lecture seats can be re-laid in the garden of the elders. Then, the merit of your upholding justice...

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比恒岱而齊高。擁護之功。似滄溟而共廣。橫此忓煩彌增悚惕。

諫仁山深法師罷道書

陳徐陵

竊聞。出家閑曠猶若虛空。在俗籠樊比于牢獄。非但經有明文。亦自世間共見。瞥聞法師覆彼舟航。趣返緇衣之務。此為目下之英奇。非久長之深計。何以知然。從苦入樂。未知樂中之樂。從樂入苦。方知苦中之苦。弟子素以法師雖無曩舊。相知已來亦復不疏。夫良藥必自無甘。忠諫者決乎逆耳。倚見其僻是以不忍不言。且三十年中造莫大之業如何一旦舍已成之功孰為可惜。敬度高懷。未解深意。將非帷幄之策。欲集留侯。形類臥龍遠求葛氏。黃石兵法寧可再逢。三顧茅廬無由兩遇。封爵五等唯見不逢。中合外門難朱易白。鳴笳鳳管非有或聞。舞女歌姬空勞反玩。覓之者等若牛毛。得之者譬猶牛角。以此之外何所窺窬。法師今若退轉。未必有一稱心。交失現前十種大利。何者。佛法不簡細流。入者則尊歸依則貴。上不朝天子。下不讓諸侯。獨玩世間無為自在。其利一也。身無執作之勞。口餐香積之飯。心不妻妾之務。身飾芻摩之衣。朝無踐境之憂。夕不千里之苦。俯仰優遊寧不樂哉。其利二也。躬無任重居必方城。白壁朱門理然致敬。夜琴晝瑟是自娛懷。曉筆暮詩論情頓足。其利三也。假使棘生王路橋

【現代漢語翻譯】 現代漢語譯本 比恒山岱山還要高大，（您）擁護佛法的功德，像滄海一樣廣闊。面對這些煩惱，我更加感到敬畏和不安。

《勸諫仁山深法師罷道書》

陳·徐陵

我私下聽說，出家修行是何等的清閒自在，就像虛空一樣；而身處世俗，就像被關在牢籠里一樣。這不僅是佛經上的明確記載，也是世間人普遍認同的。我聽說法師您要推翻之前的誓願，打算重新穿上世俗的衣服。這只是眼前的權宜之計，並非長遠的打算。為什麼這麼說呢？從苦難中走向快樂，還不知道快樂中的真諦；從快樂中走向苦難，才能體會到苦難中的滋味。弟子我向來認為，雖然我和法師您沒有過去的交情，但自從相識以來，也並不疏遠。良藥必然是苦口的，忠誠的勸諫必然是逆耳的。我看到您想法的偏差，所以不忍心不說。您三十年來建立了如此偉大的功業，怎麼能一下子捨棄已經取得的成就呢？這實在太可惜了。我敬佩您的崇高情懷，但卻不理解您內心的真正想法。難道您是想效仿張良，招攬像留侯（張良，幫助劉邦建立漢朝的著名謀士）一樣的人才？還是想效仿臥龍（諸葛亮，三國時期蜀漢丞相）那樣隱居，去尋找像黃石公（傳說中傳授兵法給張良的隱士）一樣的人？黃石公的兵法恐怕難以再次遇到，三顧茅廬（劉備三次拜訪諸葛亮）的故事也無法再次重演。即使被封為五等爵位，也未必能遇到賞識自己的人。想要改變自己清白的志向，就像想要把硃砂變成白色一樣困難。聽到美妙的音樂，也未必能真正理解其中的含義。歌姬的歌聲再美妙，也只是徒勞地讓人感到厭倦。追求世俗享樂的人多如牛毛，但真正能得到滿足的人卻少如牛角。除了這些，您還能追求什麼呢？法師您現在如果退轉，未必能找到一件稱心如意的事情，反而會失去眼前這十種巨大的利益。哪十種利益呢？佛法不分細流，只要進入佛門，就會受到尊重；只要皈依佛法，就會變得尊貴。出家人上不朝拜天子，下不屈服於諸侯，獨自享受世間無為的自在。這是第一種利益。出家人身無勞作之苦，口食美味的齋飯，心中沒有妻妾的煩惱，身上穿著簡樸的僧衣，早上沒有奔波的憂慮，晚上沒有千里跋涉的辛苦，自由自在，難道不快樂嗎？這是第二種利益。出家人身無重任，居住的地方必然是安全的。即使是富麗堂皇的府邸，也會對出家人表示尊敬。夜晚彈琴，白天吹瑟，足以自娛自樂；早晨寫字，傍晚作詩，足以抒發情感。這是第三種利益。即使是長滿荊棘的王路橋

【English Translation】 English version Higher than Mount Heng and Mount Dai, your merit in protecting the Dharma is as vast as the ocean. Facing these troubles, I feel even more awe and unease.

A Letter of Advice to Dharma Master Renshan Shen to Abandon His Resolve to Leave the Priesthood

By Chen Xu Ling

I have privately heard that leaving home for religious life is as free and spacious as the void, while being in the secular world is like being confined in a prison. This is not only clearly stated in the scriptures but also commonly seen in the world. I heard that the Dharma Master intends to overturn his previous vows and return to secular clothing. This is merely a expedient measure for the present, not a long-term plan. Why do I say this? Entering joy from suffering, one does not yet know the true joy within joy; entering suffering from joy, one can then taste the bitterness within suffering. I have always considered that although I have no past acquaintance with the Dharma Master, since we met, we have not been distant. Good medicine must be bitter, and loyal advice must be unpleasant to the ear. Seeing the deviation in your thoughts, I cannot bear not to speak. You have built such great achievements in the past thirty years, how can you abandon what you have already accomplished in one fell swoop? It is truly a pity. I admire your noble sentiments, but I do not understand your true inner thoughts. Could it be that you want to emulate Zhang Liang (a famous strategist who helped Liu Bang establish the Han Dynasty) and recruit talents like Marquis Liu (Zhang Liang)? Or do you want to emulate the Crouching Dragon (Zhuge Liang, the Prime Minister of Shu during the Three Kingdoms period) and live in seclusion, seeking someone like Huang Shigong (a legendary hermit who passed on military strategy to Zhang Liang)? Huang Shigong's military strategy may be difficult to encounter again, and the story of Three Visits to the Thatched Cottage (Liu Bei's three visits to Zhuge Liang) cannot be repeated. Even if you are granted a five-rank title, you may not encounter someone who appreciates you. Trying to change your pure aspirations is as difficult as trying to turn cinnabar into white. Hearing beautiful music may not truly understand its meaning. The songs of singing girls, no matter how beautiful, are only a futile source of weariness. Those who pursue worldly pleasures are as numerous as the hairs on a cow, but those who can truly find satisfaction are as rare as the horns of a cow. Besides these, what else can you pursue? If you retreat now, Dharma Master, you may not find anything to your liking, and you will lose these ten great benefits that are before you. What are these ten benefits? The Dharma does not discriminate against small streams; as long as one enters the Dharma, one will be respected; as long as one takes refuge in the Dharma, one will become noble. A monk does not bow to the emperor above, nor does he submit to the princes below, enjoying the freedom of non-action in the world alone. This is the first benefit. A monk has no labor to endure, eats delicious vegetarian meals, has no worries about wives and concubines, wears simple monastic robes, has no worries about traveling in the morning, and no hardship of traveling thousands of miles at night, free and at ease, is it not joyful? This is the second benefit. A monk has no heavy responsibilities, and the place where he lives must be safe. Even magnificent mansions will show respect to monks. Playing the zither at night and playing the flute during the day is enough to entertain oneself; writing in the morning and composing poems in the evening is enough to express one's emotions. This is the third benefit. Even if it is a bridge on the king's road full of thorns

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化長溝。巷吏門兒何因仰喚。寸絹不輸官庫斗米。不進公倉庫部倉司。豈需求及其利四也。門前擾擾我且安眠。巷裡云云余無驚色。家休小大之調。門停強弱之丁。入出隨心往還自在。其利五也。出家無當之僧。猶勝在俗之士。假使心存殺戮。手無斷命之愆。密里通情決勝酌然。嬌俗如斯煩垢萬倍勝於白衣。一入愛河永沈無出。其利六也。聽鐘聲而致敬。尋香馥以生心。朝睹尊儀暮披寶軸。剎那之善逐此而生。水渧微功漸盈大器。未知因緣果報。善惡皎然。就此而言。其利難陳矣。假使達相白衣。猶有埃塵之務。縱令遙寄彈指遠近低頭。形去心留身移意往。閡有者得如此。貧苦者永無因。近在目前不言可見。其利七也。山間樹下故自難期。枕石漱流實為希有。猶斯之類不可思議。如此者難逢。一心人希遇。法師未能不學。交習聰勝之因。一旦退心於理邈矣。其利八也。開織成之帙。見過去之因。摛琉璃之卷。驗當來之果。識因識業不以為愆。知福知報何由作罪。上無舟楫。交見沒溺之悲。下失浮囊。則有沉身之患。其利九也。曠濟群品為天人之師。水陸空行皆所尊貴。言必阇梨和上。書輒致敬和南。遠近嗟詠貴賤颙仰。法師今必退轉。立成可驗。才脫袈裟。逢人輒稱汝我。始解偏袒姓名便亦可呼。平交故自不論。下劣

【現代漢語翻譯】 現代漢語譯本 不再需要疏通長長的水溝。里巷小吏的呼喚，又有什麼必要去仰望聽從呢？一寸絲絹也不用輸送給官府，一斗米也不用進獻給公家的倉庫和戶部。又何必去追求那些利益呢？這是出家的第四種利益。 門前喧鬧紛紛，我且安心睡眠。里巷議論紛紛，我也沒有驚慌的臉色。家裡不再有大小的賦稅調派，門前也不再有強壯或弱小的徭役徵發。出入隨心，往來自由自在。這是出家的第五種利益。 出家沒有家產的僧人，也勝過在家的俗人。即使心中存有殺戮的念頭，手中也沒有斷人性命的罪過。暗地裡串通感情，決勝飲酒作樂，這樣的嬌媚習俗，其煩惱污垢比在家修行的人要多萬倍。一旦進入愛慾之河，就永遠沉淪而無法脫身。這是出家的第六種利益。 聽見鐘聲就心生敬意，聞到香氣就心生歡喜。早晨瞻仰佛像的尊容，傍晚披閱珍貴的經卷。剎那間的善念，都由此而生。水滴雖小，也能逐漸充滿大的器皿。能夠知曉因緣果報，善惡分明。就此而言，出家的利益難以陳述啊！ 即使是通達相法的在家之人，還有世俗事務的牽絆。縱然遙寄心意，彈指、遠近低頭行禮，身形離開了，心卻還留戀，身體移動了，意念還向往。被事物所牽絆的人尚且如此，貧苦的人就永遠沒有機會了。近在眼前，不用說也可以看到。這是出家的第七種利益。 山間樹下，本來就難以預料會發生什麼；枕著石頭，用流水漱口，實在是非常稀有難得。像這樣的情況，不可思議。這樣的人難以遇到，一心向佛的人很少碰到。法師如果不能學習，交流學習聰慧殊勝的因緣，一旦退失道心，那道理就太渺茫了。這是出家的第八種利益。 打開織錦裝幀的經書，就能看到過去的原因。展開琉璃寶軸的經卷，就能驗證將來的結果。認識因果，認識業報，就不會認為是罪過。知道福報，知道報應，又怎麼會去作惡呢？上面沒有船隻和船槳，就會看到沉沒溺水的悲哀。下面失去了救生囊，就會有沉身的禍患。這是出家的第九種利益。 廣泛救濟各種眾生，成為天人的導師。水陸空行的一切眾生都尊敬他。開口必稱『阇梨』（Acharya，阿阇梨，意為導師），書寫必致敬『和上』（Upadhyaya，優婆陀耶，意為親教師），遠近的人都讚美歌頌，尊貴和卑賤的人都仰慕他。法師如果現在必定要退轉，結果立刻就可以驗證。 剛脫下袈裟，遇到人就稱『你我』。剛解下偏袒右肩的僧衣，姓名便也可以直呼。平等交往自然不必說，對待下等卑賤的人...

【English Translation】 English version No longer need to dredge the long ditches. Why bother to look up to and obey the calls of the local officials? No need to deliver an inch of silk to the government treasury, nor a dou (斗, a unit of dry measure) of rice to the public granary and the Ministry of Revenue. Why pursue those benefits? This is the fourth benefit of leaving home. The noise and bustle in front of the door, I can sleep peacefully. The gossip in the neighborhood, I show no sign of alarm. The family no longer has to worry about the levy of taxes, whether large or small, and the door is free from the conscription of labor, whether strong or weak. Coming and going as one pleases, freely and without restraint. This is the fifth benefit of leaving home. A monk without possessions is still superior to a layman. Even if there is a thought of killing in the heart, there is no sin of taking life with the hand. Secretly communicating feelings, indulging in drinking and merrymaking, such charming customs, their troubles and defilements are ten thousand times more than those of a layman. Once entering the river of desire, one is forever submerged and unable to escape. This is the sixth benefit of leaving home. Hearing the sound of the bell, one feels reverence; smelling the fragrance, one feels joy. In the morning, one gazes upon the venerable appearance of the Buddha; in the evening, one reads the precious scriptures. A moment of good thought arises from this. A small drop of water can gradually fill a large vessel. One can know the causes and conditions, and the retribution; good and evil are clearly distinguished. In this regard, the benefits of leaving home are difficult to describe! Even a layman who understands the Dharma still has the entanglements of worldly affairs. Even if one sends one's thoughts from afar, snapping fingers, bowing the head near and far, the body has left, but the heart still lingers; the body has moved, but the mind still yearns. Those who are bound by things are like this, and the poor will never have a chance. It is right before one's eyes, and one can see it without saying. This is the seventh benefit of leaving home. In the mountains and under the trees, it is inherently difficult to predict what will happen; using a stone as a pillow and rinsing one's mouth with flowing water is truly rare and precious. Such situations are inconceivable. Such people are difficult to meet, and those who are single-mindedly devoted to the Buddha are rarely encountered. If the Dharma master cannot learn, exchange and learn the causes of wisdom and excellence, once the mind retreats from the path, then the principle is too distant. This is the eighth benefit of leaving home. Opening the brocade-bound scriptures, one can see the causes of the past. Unfolding the scrolls of lapis lazuli, one can verify the results of the future. Recognizing cause and effect, recognizing karma, one will not think it is a sin. Knowing blessings, knowing retribution, how can one commit evil? Above, without boats and oars, one will see the sorrow of sinking and drowning. Below, losing the life-saving bag, one will have the misfortune of sinking. This is the ninth benefit of leaving home. Extensively saving all kinds of beings, becoming a teacher of gods and humans. All beings who travel on water, land, and in the air respect him. One always addresses him as 'Acharya' (Acharya, meaning teacher), and always pays respect to 'Upadhyaya' (Upadhyaya, meaning preceptor) in writing. People far and near praise and sing, and the noble and the humble admire him. If the Dharma master must now retreat, the result can be verified immediately. Having just taken off the kasaya (袈裟, monastic robe), one addresses people as 'you and me'. Having just removed the robe exposing the right shoulder, one's name can be called directly. Equal interaction is naturally unnecessary to mention, but treating the inferior and lowly...

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者亦恐不讓。薄言稱已榻席懸異從來。小得自在便以君為題封。若不屈膝斂眉自達無因。俯仰承迎未閑合度。如此專專何由可與。其利十也。略言十事空失此機。其間深道寧容具述。仰度仁者。心居魔境為魔所迷。意附邪途受邪易性。假使眉如細柳何足關懷。頰似紅桃詎能長久。同衾分枕。猶有長信之悲。坐臥忘時。不免秋胡之怨。洛川神女尚復不惑東阿。世上斑姬何關君事。夫心者面焉。若論繾綣則共氣共心。一過纏綿則連宵厭起。法師未通返照安悟賣花。未得他心那知彼意。嗚呼桂樹遂為巨火所焚。可惜明珠乃受淤泥埋沒。弟子今日橫咨。必為法師所哂。世上白衣何訾何限。且一人退道而不安危。推此而言實成難解。譬如瓦礫盈路人所不驚。片子黃金萬夫息步。正言法師入道之功已備。染俗之法未加。何異金博赤銅銀換鉛錫。可悲可惜猶可優量能忍難忍。方知其最愿棄俗事務息塵勞。正念相應行志兩全。薄加詳慮更可思惟。悔之在前無勞后恨。如弟子算遠即十數年。中決知惻愴。近即三五歲內空唱如何。萬恨萬悲寧知遠及。自誤自惜永棄一生。乃知斷絃可續情去難留。或若火里生花可稱希有。迷人知返去道不遙。幸速推排急登正路。法師非是無知。遂為愚者所迷。類似阿難便為魔之所嬈。猶須承三寶之力制彼群兇

【現代漢語翻譯】 現代漢語譯本：

恐怕也不會謙讓。隨便地說已經把床榻蓆子換成與以往不同的樣子。稍微得到一點自在，就用您的名字來封緘題寫。如果不屈膝低眉，就沒有辦法表達自己的心意。一舉一動都迎合對方，沒有片刻的空閑，都合乎對方的心意。像這樣專心致志，怎麼能與您相處呢？這是它的第十個害處。簡單地說這十件事，就會白白失去這個機會。其中的深刻道理，哪裡能夠全部述說呢？我仰望揣度您，心住在魔境中，被邪魔所迷惑；心意依附邪路，被邪惡改變了本性。假如眉毛像細柳一樣又有什麼值得關注的呢？臉頰像紅桃一樣又怎麼能夠長久呢？同牀共枕，還有長信宮的悲哀；坐著躺著忘記時間，也免不了秋胡的怨恨。洛水的神女尚且不會被東阿的男子迷惑，世上的斑婕妤又與您有什麼關係呢？心就像面孔一樣。如果說要情意纏綿，那就應該同心同德。一旦過度纏綿，就會連夜厭倦。法師您還沒有通達反觀自照的功夫，怎麼能明白賣花女的心意呢？沒有得到他心通，又怎麼知道對方的想法呢？唉，桂樹最終被大火焚燒，可惜明珠被淤泥埋沒。弟子我今天冒昧地進言，一定會被法師您所嘲笑。世上的俗人哪裡會少呢？而且一個人退失道心，難道不應該感到不安和擔憂嗎？由此推論，實在令人難以理解。譬如瓦礫堆滿道路，人們不會感到驚訝；一片金子，卻會讓萬人停下腳步。我正是說法師您入道的功夫已經具備，只是還沒有加上斷絕世俗情慾的功夫，這與用黃金換赤銅，用白銀換鉛錫有什麼區別呢？可悲可嘆！有些事情還可以寬容衡量，有些事情卻難以忍受。這才知道您最希望拋棄世俗事務，停止塵世的勞苦，正念與修行相應，修行和志向兩全。稍微加以詳細考慮，更可以仔細思量。後悔在先，免得以後後悔。像弟子我推算長遠來說就是十幾年，中間必定知道悲傷；近來說就是三五年內，也只能空唱奈何。萬般悔恨，萬般悲傷，哪裡知道會波及到長遠呢？自己耽誤自己，永遠拋棄一生。這才知道斷了的琴絃可以續上，情意離去卻難以挽留。或許像火里生花一樣，可以稱得上稀有。迷途的人知道返回，離道就不遠了。希望您迅速推開這些事情，趕緊登上正路。法師您不是沒有智慧，卻被愚蠢的人所迷惑，就像阿難尊者一樣，被魔所擾亂，還須要憑藉三寶的力量，才能制服那些兇惡的邪魔。 English version:

They would probably not yield either. Casually saying that the bed and mats have been changed to be different from before. Having gained a little freedom, they would use your name to seal and inscribe. If one does not bend the knee and lower the eyebrows, there is no way to express one's feelings. Every action caters to the other person, without a moment of leisure, all in accordance with the other person's wishes. How can one associate with you in such a devoted manner? This is its tenth harm. Briefly speaking of these ten matters will be to lose this opportunity in vain. How can the profound principles within be fully described? I look up and surmise that your mind dwells in the realm of demons, being deluded by evil spirits; your intention is attached to the wrong path, and your nature is easily changed by evil. Even if the eyebrows are like slender willows, what is there to care about? Even if the cheeks are like red peaches, how can they last long? Sharing the same bed and pillow, there is still the sorrow of Changxin Palace; sitting and lying down, forgetting the time, one cannot avoid the resentment of Qiuhu. The goddess of the Luo River would not be deceived by the man of Dong'a, and what does the concubine Ban of the world have to do with you? The heart is like the face. If one speaks of affection, then one should be of the same mind and heart. Once there is excessive entanglement, one will become weary night after night. Dharma Master, you have not yet attained the skill of introspection, how can you understand the mind of the flower seller? Without obtaining telepathy, how can you know the other person's thoughts? Alas, the cassia tree is eventually burned by a great fire, and it is a pity that the bright pearl is buried in the mud. I, your disciple, presume to speak today, and I will surely be ridiculed by you, Dharma Master. How few are the laypeople in the world? And should one not feel uneasy and worried when a person loses their aspiration for the path? Reasoning from this, it is truly difficult to understand. For example, rubble fills the road, and people are not surprised; a piece of gold, however, will cause ten thousand people to stop. I am precisely saying that Dharma Master, you have already possessed the merit of entering the path, but you have not yet added the merit of severing worldly desires. What difference is there between exchanging gold for red copper and exchanging silver for lead and tin? How sad and regrettable! Some things can still be tolerated and measured, but some things are unbearable. Only then do I know that you most hope to abandon worldly affairs, stop the toil of the world, and that right mindfulness corresponds to practice, and that practice and aspiration are both complete. With a little more detailed consideration, you can think more carefully. Repentance beforehand will save you from regret later. As your disciple calculates, in the long term it will be more than ten years, and in the middle you will surely know sorrow; in the near term, within three to five years, you can only sing 'What to do' in vain. Ten thousand regrets, ten thousand sorrows, how can one know that it will extend to the distant future? Deluding oneself, cherishing oneself, and abandoning one's entire life forever. Only then do I know that a broken string can be mended, but affection that has left is difficult to retain. Perhaps like a flower blooming in fire, it can be called rare. A lost person who knows to return is not far from the path. I hope you will quickly push aside these matters and quickly ascend to the right path. Dharma Master, you are not without wisdom, but you are deluded by foolish people, just like the Venerable Ananda, who was disturbed by demons. You still need to rely on the power of the Three Jewels to subdue those fierce demons.

【English Translation】 It is feared that they would not yield either. They lightly say that the bed and mats have been changed, different from before. Having gained a little freedom, they use your name to seal and title [their affections]. If one does not bend the knee and lower the eyebrows, there is no way to express oneself. Every movement is to cater and welcome, without a moment of leisure, all in accordance with the proper measure. Being so devoted, how can one associate with you? This is the tenth disadvantage. Briefly speaking of these ten matters, one will lose this opportunity in vain. The profound principles within cannot be fully described. I look up and surmise that the Venerable one's heart dwells in the realm of demons, being deluded by demons; the intention is attached to the wrong path, easily changing one's nature by evil. Even if the eyebrows are like slender willows, what is there to care about? Even if the cheeks are like red peaches, how can they last long? Sharing the same quilt and pillow, there is still the sorrow of Changxin [Palace]. Sitting and lying down, forgetting the time, one cannot avoid the resentment of Qiuhu. The goddess of the Luo River was not deluded by the man of Dong'a, and what do the concubines of the world have to do with you? The heart is like the face. If one speaks of affection, then one should share the same breath and heart. Once there is excessive entanglement, one will become weary night after night. The Dharma Master has not yet understood introspection, how can he understand the flower seller? Without obtaining telepathy, how can one know the other's intention? Alas, the cassia tree is eventually burned by a great fire, and it is a pity that the bright pearl is buried in the mud. Your disciple presumes to inquire today, and will surely be ridiculed by the Dharma Master. How many laypeople are there in the world? And should one not feel uneasy and worried when a person retreats from the path? Reasoning from this, it is truly difficult to understand. For example, rubble fills the road, and people are not surprised; a piece of gold will cause ten thousand people to stop. I am precisely saying that the Dharma Master's merit of entering the path is already complete, but the method of severing worldly desires has not been added. What difference is there between exchanging gold for red copper and exchanging silver for lead and tin? How sad and regrettable! Some things can still be tolerated and measured, but some things are unbearable. Only then do I know that you most wish to abandon worldly affairs, stop the toil of the world, and that right mindfulness corresponds to practice, and that practice and aspiration are both complete. With a little more detailed consideration, you can think more carefully. Repentance beforehand will save you from regret later. As your disciple calculates, in the long term it will be more than ten years, and in the middle you will surely know sorrow; in the near term, within three to five years, you can only sing 'What to do' in vain. Ten thousand regrets, ten thousand sorrows, how can one know that it will extend to the distant future? Deluding oneself, cherishing oneself, and abandoning one's entire life forever. Only then do I know that a broken string can be mended, but affection that has left is difficult to retain. Perhaps like a flower blooming in fire, it can be called rare. A lost person who knows to return is not far from the path. I hope you will quickly push aside these matters and quickly ascend to the right path. The Dharma Master is not without wisdom, but he is deluded by foolish people, just like Ananda [Buddha's attendant], who was disturbed by demons. You still need to rely on the power of the Three Jewels [Buddha, Dharma, Sangha] to subdue those fierce demons.

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。豎波若之幢天魔自款。若此言旨當即便寄棄芻蕘。若不會高懷幸停深怪耳。

諫周祖沙汰僧表

釋曇積

僧曇積白。皇帝大檀越。德握乾坤心懸白日。照燭無私之道。卷舒不測之化。能威臨皁白悲及僧尼。控引玄綱示之出路。欲使清升練行顯跡于明時。寡德沙門恥還於素俗。爰降明詔責其試藝。頒下諸州問其課業。竊惟入道多端諒非一揆。依相驗人有五理不足。何者。或有僧尼生年在寺節儉自居。願行要心不犯諸禁。燒香旋塔頂禮慇勤。合掌低頭忘寢以食。但受性愚鈍于讀誦無緣。習學至苦而不得一字。今量所告意須文誦聰者為是。重審試僧不退。實行為是。正意偏望取其明決。且實而不聰。行之本也。聰而不實。智之相也。若用為有業。是不求備於一人。若實為非僧。便責知于滿足。大覺智慧不可思議。諸所為法天人頂受。況在凡夫輒思改易。群聖自言種種神變。於斯大法不能加減。大人出世識本知機。巧妙多方化人以漸。眾生根行各各不同。令聖說經互差不一。內外相通亦無乖異。又如孔子領徒三千達者七十有二。升堂入室莫過數人。自余已外豈容斥逐。今州郡縣各有學生。德及顏淵詎幾人也。可以不及顏淵廢郡不立。可以無德頑僧並令還俗。不及顏淵者猶勝於野人。無德頑僧者猶勝於外道

【現代漢語翻譯】 現代漢語譯本：豎起般若（prajna，智慧）之幢，天魔也會自行退避。如果（我的）這些話語符合您的旨意，就請立刻像丟棄無用的草料一樣丟棄它們。如果不能理解我高尚的情懷，希望您能耐心聽完我這番怪異的言論。

諫周祖沙汰僧表

釋曇積（釋是佛教僧侶的姓氏，曇積是法名）

僧人曇積稟告：皇帝您是最大的檀越（dān yuè，施主），您的德行掌握著天地，您的心如同白日般光明。您以公正無私的原則照亮一切，以深不可測的教化影響萬物。您的威嚴能夠分辨善惡，您的慈悲能夠關懷僧尼。您掌控著玄妙的綱紀，為我們指明出路。您希望品行清高、努力修行的僧人能夠在光明時代顯揚他們的德行，讓那些寡德少能的沙門（shā mén，出家修道的人）慚愧地迴歸世俗。因此，您頒佈了英明的詔令，要求考覈僧人的技藝，並將考覈內容下發到各個州，詢問他們的學業情況。我私下認為，進入佛道的途徑多種多樣，不能用單一的標準來衡量。依靠外在表現來評判人，有五個方面是不夠充分的。哪五個方面呢？有些僧尼從小就在寺廟長大，生活節儉，約束自己。他們的願望和行為都符合佛法，不觸犯各種戒律。他們燒香、繞塔，虔誠地頂禮膜拜。他們合掌低頭，廢寢忘食。只是因為天性愚鈍，沒有讀誦佛經的緣分。即使刻苦學習，也無法學會一個字。現在衡量僧人的標準，似乎是以能誦讀經文的聰明人為標準。我再次懇請您慎重考慮，考覈僧人，應該以實際行動為標準，這才是正確的。我特別希望您能明確這一點。而且，有實際行動但不聰明，是修行的根本。聰明但不務實，只是智慧的表象。如果（朝廷）任用有才藝的人，那就是不要求一個人具備所有優點。如果因為（僧人）不務實就認為他們不是僧人，那就是要求他們完美無缺。大覺（佛）的智慧是不可思議的，他所制定的一切法則，天人和世人都應該恭敬地接受，更何況我們這些凡夫俗子，怎麼能隨意地思考改變呢？眾聖都說自己有種種神通變化，但對於佛法，他們也不能增減分毫。偉人出世，能夠認識事物的本質，瞭解時機，巧妙地用各種方法逐漸地教化人們。眾生的根性和行為各不相同，所以佛所說的經典也互有差異，並不完全一致。但內外相通，並沒有根本的矛盾。又比如孔子帶領三千弟子，其中通達事理的只有七十二人，能夠登堂入室的更是隻有少數幾人。難道要把其餘的人都趕走嗎？現在各個州郡縣都有學生，他們的德行能比得上顏淵（孔子最得意的弟子）的又有幾人呢？難道能因為沒有顏淵這樣的人才就廢除郡縣的學校嗎？難道能因為有無德的頑劣僧人就讓他們全部還俗嗎？比不上顏淵的人才也勝過鄉野之人，無德的頑劣僧人也勝過外道（佛教以外的宗教）之人。

【English Translation】 English version: Erecting the banner of prajna (wisdom), even the heavenly demons will retreat on their own accord. If these words of mine align with your intentions, then please discard them immediately like useless straw. If you cannot comprehend my noble sentiments, I hope you can patiently listen to my strange remarks.

Memorial to Emperor Zhou Zu on Eliminating Monks

Shramana (Buddhist monk) Tanji (Tanji is the Dharma name)

The monk Tanji reports: Your Majesty, the great Danapati (benefactor), your virtue grasps the universe, and your heart is as bright as the sun. You illuminate everything with impartiality and influence all things with unfathomable teachings. Your majesty can distinguish between good and evil, and your compassion can care for monks and nuns. You control the profound principles and point out the way for us. You hope that monks with noble character and diligent practice can manifest their virtues in this bright era, and that those shramanas (ascetics) with little virtue and ability will be ashamed to return to secular life. Therefore, you issued an enlightened decree requiring the assessment of monks' skills and sent the assessment content to various states, inquiring about their academic performance. I privately believe that there are many ways to enter the Buddhist path, and it cannot be measured by a single standard. Relying on external performance to judge people is insufficient in five aspects. What are these five aspects? Some monks and nuns have grown up in temples since childhood, living frugally and restraining themselves. Their aspirations and actions are in accordance with the Dharma, and they do not violate various precepts. They burn incense, circumambulate pagodas, and prostrate themselves devoutly. They join their palms and bow their heads, forgetting sleep and food. It is just because they are naturally dull and have no affinity for reciting scriptures. Even if they study hard, they cannot learn a single word. Now the standard for measuring monks seems to be based on intelligent people who can recite scriptures. I once again earnestly request you to carefully consider that the assessment of monks should be based on practical actions, which is the correct standard. I especially hope that you can clarify this point. Moreover, having practical actions but not being intelligent is the foundation of practice. Being intelligent but not being practical is just the appearance of wisdom. If (the court) employs people with talents, then it is not requiring one person to possess all the advantages. If (monks) are considered not to be monks because they are not practical, then it is requiring them to be perfect. The wisdom of the Greatly Enlightened One (Buddha) is inconceivable, and all the laws he has formulated should be respectfully accepted by gods and humans, let alone us ordinary people, how can we arbitrarily think about changing them? All the saints say that they have all kinds of supernatural powers, but they cannot add or subtract from the Dharma. Great people are born into the world, able to recognize the essence of things, understand the timing, and skillfully use various methods to gradually teach people. The roots and actions of sentient beings are different, so the scriptures spoken by the Buddha also have differences and are not completely consistent. But they are interconnected internally and have no fundamental contradictions. For example, Confucius led three thousand disciples, of whom only seventy-two were enlightened, and only a few were able to enter the inner chamber. Should the rest be driven away? Now there are students in every state, county, and district, and how many of them can compare to Yan Yuan (Confucius's most proud disciple) in virtue? Can the schools in the counties and districts be abolished because there are no talents like Yan Yuan? Can all the monks who are immoral and stubborn be made to return to secular life because there are immoral and stubborn monks? Talents who are not as good as Yan Yuan are still better than people in the countryside, and monks who are immoral and stubborn are still better than people of other religions (outside of Buddhism).

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。伏此二途。不足一也。或有專歸樹下擎錫持盂。望中而餐正命自活。名聞頓舍利養無心。理觀除煩遂闕文誦。論其人入道則內業有餘。究其文解則相功不足。何必聚眾京華悉是德僧。孤拔林野咸非行士。故果有生熟。不可以色相而啖。人有出沒。不可以形名而取。敢自三思。不足二也。或有營經造像厲力積年。修補伽藍憂勤累歲。捨身濟物不以寒苦經心。施樂與人不以饑貧易志。但無聰力日誦不過一言。旦夕棲棲日讀不盈數紙。準其迴向則善不空施。徴其發趣則佛之真子。今無辜退俗。是枉濫行人直性頓非。不足三也。佛說僧是福田理難損抑。雖可年未形凡。而法服尊重。豈容朝施暮奪自加廌毀。愛惡無常。豈責其得失於一人之上。置不恒之式於十二沖典。恐不合聖心甚乖大趣。上損慈悲下虧正化。唯畏後世相傳受誣僧之謗。不足四也。今大周大國。僧尼未幾。寺舍烈然有盈萬數。只應招延二部溢滿其間。動梵鳴鐘為國行道。方便窮其長短。曲覓愆非黜放還民。使棟樑空曠。若他方異國遠近聞知。疑謂求兵于僧眾之間。取地于塔廟之下。深誠可怪。但頑僧任役未足加兵。寺地給民豈能富國。染不頓除性由漸顯。一切眾生具諸煩惱。若頓遣圓修是滅佛法。匪直損身魔必得便。何者。一向純善精加供養。一向純惡退令還

【現代漢語翻譯】 現代漢語譯本：這兩種做法都不足取。有些人專門在樹下托著錫杖，拿著缽盂，望著前方化緣，以正當的營生自活，不追求名聲利養，專心於義理上的觀照以去除煩惱，因此缺少了經文的誦讀。評論這類人，他們在入道方面內在的修行是足夠的，但深入研究經文理解方面，外在的功德是不夠的。難道一定要聚集在京城的都是有德行的僧人，而那些隱居在山林荒野的就都不是修行之士嗎？果實有生有熟，不能只憑外表顏色就食用；人有顯達有隱退，不能只憑外在名聲就評判。希望各位再三思考，這兩種做法都不足取。有些人經營寺廟，建造佛像，多年來竭盡全力；修繕寺院，多年來勤勤懇懇；捨棄自身利益來救濟他人，不把寒冷困苦放在心上；給予他人快樂，不因飢餓貧窮而改變志向。只是因為沒有聰慧的記憶力，每天誦讀的經文不超過一句；早晚忙碌，每天閱讀的經書不超過幾頁。按照他們迴向功德的心願來看，他們的善行不會白白付出；考察他們發起菩提心的意趣，他們是真正的佛子。現在無緣無故地讓他們還俗，這是冤枉好人，直接否定了修行人正直的本性，這種做法也是不足取的。佛說僧人是眾生的福田，道理上難以損害和壓制。即使他們年紀還小，行為還有些凡俗，但僧人的法衣是應該尊重的。怎麼能朝廷賜予又在晚上奪走，自己增加罪過和譭謗呢？喜好和厭惡是無常的，怎麼能把得失的責任全部歸咎於一個人身上呢？把不恒定的規章制度強加在所有僧人身上，恐怕不合佛菩薩的聖心，非常違背佛教的根本宗旨。這樣做，對上損害了慈悲，對下虧損了教化。只怕後世會相傳接受誣陷僧人的罪名，這種做法也是不足取的。現在大周是泱泱大國，僧尼的數量並不多，寺廟卻已經有上萬座。應該招募僧尼來填滿這些寺廟，敲鐘誦經，為國家祈福。想方設法地尋找僧人的缺點和過失，然後把他們罷免還俗，使得寺廟空曠無人。如果其他國家知道了這件事，會懷疑我們是在僧眾中徵兵，在寺廟的土地上掠奪資源。這種做法實在令人奇怪。即使是頑劣的僧人，讓他們服勞役也不足以增加兵力；把寺廟的土地分給百姓，難道就能使國家富強嗎？習性不是一下子就能改變的，本性是逐漸顯露的。一切眾生都具有各種煩惱，如果一下子就讓他們圓滿修行，這是滅佛法。這樣做不僅損害自身，魔也會趁虛而入。為什麼呢？對那些一向善良的人，要更加精進地供養；對那些一向作惡的人，讓他們還俗。

【English Translation】 English version: These two approaches are both inadequate. Some people specialize in holding a tin staff under a tree, carrying a bowl, begging for alms while looking ahead, living on their own through righteous means, without seeking fame or profit, focusing on contemplation of principles to remove afflictions, thus lacking the recitation of scriptures. Commenting on such people, their inner cultivation is sufficient in terms of entering the path, but in-depth study and understanding of scriptures, their external merits are insufficient. Must it be that all the virtuous monks are gathered in the capital, while those who live in seclusion in the mountains and wilderness are not practitioners? Fruits have raw and ripe stages, and cannot be eaten based solely on their appearance; people have times of prominence and times of obscurity, and cannot be judged solely on their external reputation. I hope everyone will think again, these two approaches are both inadequate. Some people manage temples, build Buddha statues, and exert their efforts for many years; repair monasteries, and are diligent for many years; sacrifice their own interests to help others, not taking cold and hardship to heart; give happiness to others, not changing their aspirations due to hunger and poverty. It's just that because they don't have a clever memory, they don't recite more than one sentence of scripture a day; they are busy morning and night, and don't read more than a few pages of books a day. According to their wish to dedicate merit, their good deeds will not be in vain; examining their intention to arouse Bodhicitta (the aspiration for enlightenment), they are true children of the Buddha. Now, to let them return to lay life for no reason is to wrong good people, directly denying the honest nature of practitioners, and this approach is also inadequate. The Buddha said that monks are the field of merit for sentient beings, and it is difficult to harm and suppress them in principle. Even if they are young and their behavior is still mundane, the robes of monks should be respected. How can the court bestow them in the morning and take them away in the evening, adding to their own sins and slanders? Likes and dislikes are impermanent, how can the responsibility for gains and losses be attributed to one person? Imposing inconstant rules on all monks is probably not in accordance with the holy heart of the Buddhas and Bodhisattvas, and greatly violates the fundamental purpose of Buddhism. Doing so damages compassion above and diminishes edification below. I only fear that future generations will pass on and accept the crime of slandering monks, and this approach is also inadequate. Now, the Great Zhou is a great country, and the number of monks and nuns is not large, but there are already tens of thousands of temples. We should recruit monks and nuns to fill these temples, ring bells and recite scriptures, and pray for the country. Try to find the shortcomings and faults of the monks, and then dismiss them and return them to lay life, making the temples empty and unmanned. If other countries know about this, they will suspect that we are recruiting soldiers from among the monks and plundering resources from the land of the temples. This approach is really strange. Even if they are stubborn monks, letting them do labor is not enough to increase the military force; giving the land of the temples to the people, can it make the country rich? Habits cannot be changed all at once, and nature is gradually revealed. All sentient beings have various afflictions, and if they are allowed to cultivate perfectly all at once, this is destroying the Buddha's Dharma. Doing so not only harms oneself, but the devil will also take advantage of the opportunity. Why? For those who are always good, offer more diligently; for those who are always evil, let them return to lay life.

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俗。此言所見深滅三寶。若粗細等看魔難得便。何者純善退還成粗。眾粗之人猶生物善。經文道理莫問粗細之行。唯不還俗終成佛子。進退三思。不足五也。貧道餘年賤質寄命關右。欽化承恩得存道業。是以呻吟策杖送此丹誠。忓誤之愆伏增戰越。敬白。

菩薩戒弟子戴逵貽書與仙城禪師命禪師座下

竊以。渭清涇濁。共混潮宗之源。松長箭短。同秉堅貞之質。幸賴含靈五常。理宜範圍三教。是以闕里儒童。闡禮經于洙濟。苦縣迦葉。遷妙道于流沙。雖牢籠二儀。蓋限茲一世。豈如興正法于鹿苑。蕩妄想于鷲山。半滿既陳權實斯顯。誠教有淺深人無內外。禪師德聲遠振行高物表。攝受四依。因牧羊而成誦。負笈千里。歷龍宮而苞括。故能內貫九部。總雪山之秘藏。外該七略。備壁水之典墳。支遁天臺之銘。竺真羅浮之記。曇賦七嶺汰詠三河。寶師妙折莊生璩公著論袁集。若吞雲夢如指諸掌。加以妙持凈戒如護明珠。善執律儀似臨懸鏡。稟羅云之密行。種賓頭之福田。撫挹定水便登覺觀。高蔭禪枝將逾喜舍。是以不遠瀟湘來儀沔陸。植杖龍泉仍為精舍。回車馬谷即創伽藍。鑿嶺安龕詎假聚沙。成塔因山構苑無勞。布金買地開士云會。袂似華陰法侶朋沖。眾齊稷下。禪室晨興時芳杜若。支提暮啟暫入桃源。香

山梵響。將阮嘯而相發。日殿妙音。與孫琴而齊韻。紫蓋貞松仍麾上辯。洪崖神井即瑩高心。故以才堪買山德邁同輦。崇峰景行墻仞懸絕。弟子業風鼓慮慾海沈形。洎渚宮淪覆將歷二紀。晝倦坐馳夜悲愕夢。未能忘懷彼我歸軫一乘遣蕩胸衿朗開三達。既念鼠虅彌傷鳥系。昔在志學家傳賜書。五禮優柔三玄饜飫。頗絕韋編構述餘緒。爰登弱冠捃摭百家。及乎從仕留連文翰。雖未能采龍門而梯會稽。賦鷦鷯而詠鸚鵡。若求其一介。亦彷彿古人。但深悟聚泡情悲交臂。常欲蟬蛻俗解貪味真如。一日鄖城訊修隗館。屈膝情欣系襪遇同。進履未盡開襟遽嗟。飄忽尋望。拂衣世網脫屣牽絲。滄浪濯纓漢陰抱甕。行餐九轉用遣幽憂。漸寤三空將登苦忍。仙梁視玉不廢從師。深澗折桃無妨請益。所希彌天勝氣乍酬鑿齒。雁門高論時答嘉賓。冬暖如春愿珍清軌。室邇人遐彌軫禁帶。余辭殘簡念無金玉。

幽林沙門釋惠命酬書濟北戴先生

夫一真常湛。徼妙於是同玄。萬聖乘機。違順以之殊跡。是以西關明道東野談仁。雕樸改工有無異軫。今若括此二門原茲兩教。豈不歸宗三轉會入五乘。藉淺之深資權顯實。斯若池分四水始則殊名。海控八河終無別味。檀越幼挺奇才夙懷茂緒。華辭卓世雅緻參玄。智涉五明學兼三教。益矣能忘

【現代漢語翻譯】 現代漢語譯本： 山間的梵音迴響，像是阮的嘯聲相互應和。日宮的妙音，與孫琴的韻律相協調。紫蓋峰的貞松，仍然像在揮動著善辯的旗幟；洪崖丹井的神奇，能夠使心靈變得清澈。因此，（先生）您的才能足以買下山林，德行超過了同乘一車的大臣。您所崇尚的高峰德行，像墻壁和懸崖一樣高不可攀。弟子我像被業風吹動的蘆葦，在慾望的海洋中沉淪。自從渚宮淪陷以來，已經過去了近二十年。白天疲倦地坐著，思緒飛馳；夜晚悲傷地驚醒，夢中充滿恐懼。我仍然無法忘記彼和我的區別，希望能夠迴歸到唯一的真理，從而使胸懷開闊，領悟三達之智。我既思念老鼠依附的虅蔓，又悲傷鳥兒被繩索束縛。過去在志學之年，曾蒙賜予經書，對五禮的優美和三玄的精妙感到滿足。我曾經放下書本，構思寫作一些作品。到了二十歲左右，廣泛地收集各家的學說。等到做官之後，又沉迷於文章寫作。雖然我不能像司馬遷那樣攀登龍門山，也不能像王羲之那樣在會稽山聚會，只能寫一些關於鷦鷯和鸚鵡的小賦。如果說我有什麼優點，也只是彷彿古人而已。但我深刻地領悟到人生如泡沫般短暫，悲傷的事情接踵而至。我常常想要像蟬一樣脫去塵世的束縛，擺脫對世俗的貪戀，品嚐真如的滋味。有一天，在鄖城拜訪修繕館舍的官員，我高興地屈膝行禮，就像系襪時遇到了志同道合的人。還沒來得及脫鞋，就迫不及待地敞開心扉，發出感嘆。我想要飄然離去，尋找新的方向，擺脫世俗的束縛，就像丟掉腳上的鞋子，掙脫蠶絲的纏繞。我想要像在滄浪之水洗滌帽纓，像漢陰丈人一樣抱著水甕。我靠服用九轉金丹來排遣內心的憂愁，逐漸領悟到三空的道理，即將登上苦忍之境。即使像仙梁那樣視美玉為糞土，也不妨礙我向老師學習；即使像深澗的毛遂那樣折取桃枝，也不妨礙我向別人請教。我希望能夠憑藉瀰漫天空的浩然正氣，暫時報答您對我的期望，在雁門關的辯論中，時常回答各位嘉賓的問題。希望您像冬天一樣溫暖，像春天一樣和煦，珍惜自己的清高品格。雖然我們相隔很近，卻感覺像遠在天邊，我更加思念您那高尚的品德。我寫這封信的時候，已經沒有多少紙張了，信中的內容也沒有什麼金玉良言。

幽林沙門釋惠命酬書濟北戴先生

真如之理是永恒不變的，微妙之處在於萬法同源；萬聖應機而生，順應或違背真理，其行為也因此而不同。因此，西關尹喜闡明道，東野稷談論仁，雕琢和質樸，改變和保持，有和無，都指向不同的方向。現在如果將這兩個門派概括起來，探究這兩教的根源，豈不是最終都會歸宗於三轉法輪，匯入五乘佛法？憑藉淺顯的道理，才能深入理解；依靠權宜之法，才能彰顯真實。這就像一個池塘分為四條河流，開始時名稱不同，但最終都會匯入大海，沒有不同的味道。檀越您從小就具有非凡的才能，早就懷有美好的志向。您的華麗辭藻舉世聞名，高雅情致可以與玄理相通。您的智慧遍及五明，學識兼通三教。更有益的是，您能夠忘記一切。

【English Translation】 English version: The梵音 (brahmic sound) echoes in the mountains, like the sounds of the 阮 (Ruan, a Chinese plucked string instrument) responding to each other. The subtle sounds of the 日殿 (Sun Palace) harmonize with the rhythm of 孫琴 (Sun Qin's zither). The 貞松 (evergreen pine) of 紫蓋 (Purple Canopy Peak) still seems to wave the banner of eloquent debate; the 神井 (sacred well) of 洪崖 (Hongya) immediately purifies the lofty heart. Therefore, your talent is sufficient to buy mountains, and your virtue surpasses that of ministers riding in the same carriage. The lofty peak of your admired conduct is as insurmountable as walls and cliffs. Your disciple, like a reed swayed by the winds of karma, sinks in the sea of desire. Since the fall of 渚宮 (Zhu Palace), nearly two decades have passed. I sit wearily during the day, my thoughts racing; I wake up in sorrow at night, my dreams filled with fear. I still cannot forget the distinction between 'self' and 'other,' hoping to return to the one true vehicle, thereby broadening my mind, and clearly opening the three understandings. I both remember the 藤 (rattan) to which the rat clings and grieve for the bird bound by a string. In the past, during my years of study, I was bestowed with scriptures, satisfied with the elegance of the 五禮 (Five Rites) and the profundity of the 三玄 (Three Mysteries). I once put aside the books and composed some works. Around the age of twenty, I widely collected the doctrines of various schools. When I entered officialdom, I became engrossed in writing. Although I cannot climb the 龍門 (Dragon Gate Mountain) like Sima Qian, nor gather at 會稽 (Kuaiji Mountain) like Wang Xizhi, I can only write small odes about the 鷦鷯 (wren) and 鸚鵡 (parrot). If I have any merit, it is only a semblance of the ancients. But I deeply understand that life is as fleeting as bubbles, and sorrows come one after another. I often desire to shed the shackles of the world like a cicada, to escape the greed for worldly pleasures, and to taste the flavor of 真如 (Tathata, suchness). One day, in 鄖城 (Yun City), I visited the official repairing the guesthouse. I happily bowed in greeting, as if meeting a kindred spirit while tying my socks. Before I could take off my shoes, I eagerly opened my heart and sighed. I want to drift away, seeking a new direction, escaping the bonds of the world, like discarding shoes and breaking free from silken threads. I want to wash my hat strings in the 滄浪 (Canglang River), like the old man of 漢陰 (Hanyin) embracing his water jug. I rely on consuming the 九轉金丹 (Nine-Cycle Golden Elixir) to dispel my inner worries, gradually awakening to the truth of 三空 (Three Emptinesses), and about to ascend to the realm of 苦忍 (enduring suffering). Even if I regard jade as dung like 仙梁 (Xian Liang), it does not prevent me from learning from a teacher; even if I break off a peach branch in a deep ravine like 毛遂 (Mao Sui), it does not prevent me from seeking advice from others. I hope to rely on the vast and righteous energy filling the sky to temporarily repay your expectations of me, and to frequently answer the questions of the guests in the debates at 雁門 (Yanmen Pass). I hope you will be as warm as winter and as gentle as spring, cherishing your noble character. Although we are close, it feels like we are far apart, and I miss your noble virtues even more. When I wrote this letter, there was not much paper left, and the contents of the letter are not golden words.

幽林沙門釋惠命酬書濟北戴先生 (Shramana Shi Huiming of Youlin responds to Mr. Dai of Jibei)

The 真如 (Tathata, suchness) is eternally constant, and the subtlety lies in the common origin of all dharmas; the 萬聖 (ten thousand sages) arise in response to opportunities, and their actions differ according to whether they accord with or violate the truth. Therefore, 尹喜 (Yin Xi) of 西關 (West Pass) elucidated the 道 (Dao), and 稷 (Ji) of 東野 (Dongye) discussed 仁 (benevolence); carving and simplicity, change and preservation, existence and non-existence, all point in different directions. Now, if we summarize these two schools and explore the origins of these two teachings, wouldn't they ultimately converge on the 三轉法輪 (Three Turnings of the Dharma Wheel) and merge into the 五乘 (Five Vehicles) of Buddhism? By relying on simple principles, one can gain deeper understanding; by relying on expedient means, one can reveal the truth. This is like a pond divided into four rivers, with different names at the beginning, but ultimately flowing into the sea, with no different taste. You, 檀越 (Danyue, benefactor), have possessed extraordinary talent since childhood and have long cherished noble aspirations. Your magnificent words are world-renowned, and your elegant sentiments can communicate with profound principles. Your wisdom encompasses the 五明 (Five Sciences), and your knowledge encompasses the 三教 (Three Teachings). More beneficial is that you are able to forget everything.

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。蹈顏生之逸軌。損之為道。慕李氏之玄蹤。雖復六經該廣百家繁富。聖賢異準儒墨分流。或事曠而文殷。或言高而義遠。莫不納如瓶受說似河傾。明鏡匪疲洪鐘任扣。子建挹以奇文。長卿恧其高趣。故雖秦楚分。

墟周梁改俗。白眉青眼。龜玉之價弗逾。棲鳳臥龍。魚水之交莫異。加以識瑩苦空志排塵俗。形雖廊廟器乃江湖。是以屬嘆牽絲興言世網。辭同應陸調合張嚴。嗟朱火之遽傳。愍清波之速逝。方應濯足從道洗耳辭榮。九轉充虛四扉排疾。然後尋八正以味一真。解十纏而遣三患。斯之德也寧不至哉。貧道識鏡難清心塵易壅。定慚華水戒非草系。才侔撤燭學謝傳燈。內有愧於德充。外無狎於人世。是以淹滯一丘寓形蓬柳。端居千仞托志筠松。測四序于風霜。候三旬于眺魄。至乃夜聞山鳥仍代九成。晝視游魚聊追二子。蓽戶弊衿既在原非病朱門結駟亦於我如雲。所嘆䕨鼠易侵樹猿難靜。勞想鷲頭倦思雞足。至於林凋秋葉。曾無獨覺之明。谷響春鶯。終切寡聞之嘆。忽承來問曲見光譽。幽氣若蘭清音如玉。誠復溢目致歡。而實撫膺多愧。雖識謝天池未辯北溟之說。而事同泥井慚聞東海之談。所冀伊人於焉好我。黃石匪遙結期明旦。白駒可縶用永終朝。善敬清猷時因素札。言不洗意報此何申。

吊延法師

【現代漢語翻譯】 現代漢語譯本：追隨顏回的隱逸之路，以減少慾望作為修養的方法。仰慕老子的玄妙軌跡。即使精通六經，博覽百家，聖賢的標準不同，儒家和墨家也分道揚鑣。有的文章內容空泛而辭藻華麗，有的言論高深而意義深遠。但都像瓶子一樣接受知識，像河流一樣傾瀉言論。像明鏡一樣不會疲倦，像洪鐘一樣任人敲擊。曹植用奇異的文采來學習，司馬相如也因其高尚的情趣而感到羞愧。所以即使秦國和楚國分立， 周朝的廢墟和梁國的改變風俗，白眼和青眼，都不能改變龜和玉的價值。棲息的鳳凰和臥著的龍，像魚和水的交融一樣和諧。再加上認識到一切皆空，立志擺脫世俗的塵埃。形體雖然在朝廷，心卻在江湖。因此感嘆像蠶絲一樣牽連，談論世間的羅網。辭藻如同應璩和陸機，音調如同張衡和嚴遵。哀嘆紅日迅速西沉，憐憫清澈的波浪快速流逝。正應該濯足洗去塵埃，辭去榮華富貴。通過九轉之功來充實虛空，通過四扇門來排除疾病。然後尋求八正道來品味唯一的真理，解除十種煩惱，消除三種禍患。這樣的德行難道不能達到極致嗎？貧道我認識的鏡子難以擦拭乾凈，心中的塵埃容易堆積。禪定不如華水，戒律不如草繩。才能如同撤掉蠟燭，學識如同熄滅的燈。內心對德行不足感到慚愧，對外不與世俗之人交往。因此隱居在偏僻的山丘，將形體寄託在蓬草和柳樹之間。安居在千仞高的山峰，將志向寄託在竹子和松樹之間。通過風霜來測量四季的變化，通過觀察月亮的盈虧來計算時間。到了晚上聽到山鳥的叫聲，仍然能感受到古代音樂的韻味。白天看著遊動的魚兒，姑且追隨莊子和惠子的樂趣。用荊條編成的門和破舊的衣襟，本來就不是貧困的象徵；硃紅色的大門和華麗的車馬，對我來說也如同浮雲。所嘆息的是老鼠容易侵擾，樹上的猿猴難以安靜。勞累地想著靈鷲山，疲倦地思念雞足山。到了樹林凋謝，秋葉飄落的時候，沒有獨自覺悟的智慧。山谷迴響著春鶯的叫聲，最終還是感到孤陋寡聞。忽然承蒙您的來訪，充分展現了您的光輝和美譽。您的幽靜之氣如同蘭花，清澈的聲音如同美玉。確實讓我感到高興，但實際上也讓我感到慚愧。雖然我認識不到天池的廣闊，無法分辨北海的說法，但我的處境如同井底之蛙，慚愧聽到東海的談論。所希望的是您能對我好，即使黃石公不在遙遠的地方，也要約定在明天見面。即使是赤色的駿馬也可以被束縛，用以永遠消磨時光。我恭敬地表達我的敬意，用這封簡短的信來表達我的心意，言語無法完全表達我的意思，用什麼來回報您呢？ 弔唁延法師。

【English Translation】 English version: Following the reclusive path of Yan Hui (a disciple of Confucius known for his virtue and poverty), taking the reduction of desires as the way of cultivation. Admiring the profound traces of Lao Tzu (founder of Taoism). Even if one is well-versed in the Six Classics and has extensively read the works of a hundred schools of thought, the standards of sages and worthies differ, and Confucianism and Mohism diverge. Some writings are broad in scope but ornate in language, while others are lofty in words but far-reaching in meaning. But all receive knowledge like a bottle receiving water, and pour out words like a river overflowing. Like a clear mirror, they are never tired; like a great bell, they are ready to be struck. Cao Zhi (a famous poet of the Three Kingdoms period) emulates them with his extraordinary writing, and Sima Xiangru (a famous Han dynasty writer) is ashamed of his lofty interests. Therefore, even though the states of Qin and Chu were divided, the ruins of the Zhou dynasty and the changing customs of the Liang kingdom, white eyes and blue eyes, cannot change the value of tortoiseshell and jade. The roosting phoenix and the reclining dragon are as harmonious as the mingling of fish and water. In addition, they recognize the emptiness of all things and aspire to escape the dust of the world. Though their bodies may be in the court, their hearts are in the rivers and lakes. Therefore, they lament being entangled like silkworms and speak of the nets of the world. Their words are like those of Ying Qu and Lu Ji (famous writers of the Jin dynasty), and their tones are like those of Zhang Heng and Yan Zun (famous scholars of the Han dynasty). They lament the rapid passing of the red sun and pity the swift flow of the clear waves. They should wash their feet and cleanse themselves of dust, and renounce glory and wealth. Through the nine transformations, they fill the void, and through the four gates, they expel illness. Then they seek the Eightfold Path to taste the one truth, untie the ten fetters, and eliminate the three afflictions. Can such virtue not reach the ultimate? I, the poor monk, find it difficult to cleanse the mirror of my mind, and the dust in my heart easily accumulates. My meditation is not as effective as washing with Hua water, and my precepts are not as strong as ropes made of grass. My talent is like extinguishing a candle, and my learning is like a lamp that has gone out. Inwardly, I am ashamed of my lack of virtue; outwardly, I do not associate with worldly people. Therefore, I dwell in a remote hill, entrusting my body to the weeds and willows. I reside in a thousand-foot-high mountain, entrusting my aspirations to the bamboo and pine trees. I measure the changes of the four seasons by the wind and frost, and I calculate the time by observing the waxing and waning of the moon. At night, I hear the calls of the mountain birds and still feel the charm of ancient music. During the day, I watch the swimming fish and follow the pleasures of Zhuangzi (a famous Taoist philosopher) and Huizi (a logician). The door made of brambles and the worn-out clothes are not originally a sign of poverty; the vermilion gate and the splendid carriages are like clouds to me. What I lament is that rats easily invade and monkeys are difficult to quiet. I laboriously think of Vulture Peak (Grdhrakuta), and I wearily contemplate Chicken Foot Mountain (Kukkutapada). When the forest withers and the autumn leaves fall, I have no wisdom of solitary enlightenment. When the valley echoes with the song of the spring oriole, I ultimately feel ignorant and uninformed. Suddenly, I receive your visit, which fully shows your brilliance and reputation. Your secluded spirit is like an orchid, and your clear voice is like jade. It truly makes me happy, but in reality, it also makes me ashamed. Although I cannot recognize the vastness of Tianchi (Heavenly Pool) and cannot distinguish the sayings of the North Sea, my situation is like a frog at the bottom of a well, ashamed to hear the talk of the East Sea. What I hope is that you can be kind to me, even if Huang Shigong (a legendary Taoist figure) is not in a distant place, we should agree to meet tomorrow. Even the red steed can be tethered, to spend the whole day forever. I respectfully express my respect, and use this short letter to express my heart. Words cannot fully express my meaning, what can I use to repay you? Mourning for Dharma Master Yan.

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亡書

隋薛道衡

八月二十三日名和南。俗界無常。延法師遷化。情深悲怛不能已已。唯哀慕摧割當不可任。法師弱齡舍俗高蹈塵表。志度恢弘理識精悟。靈臺神㝢可仰而不可窺。智海法源可涉而不可測。同夫明鏡屢照不疲。譬彼洪鐘有來斯應。往逢道喪玄維落紐。棲志幽巖確乎不拔。高位厚禮不能回其慮。嚴威峻法未足懼其心。經行宴坐夷險莫二。戒德律儀始終如一。聖皇啟運像法重興。卓謂緇林郁為稱首。屈宸極之重。申師資之義。三寶由其弘護。二諦藉以宣揚。信足以追蹤澄什超邁安遠。而法柱忽傾仁舟遽沒。匪直悲纏四部。固亦酸感一人。師杖錫挈瓶夙承訓導。升堂入室具體而微。在三之情。理百恒慟。往矣奈何。無常奈何。疾礙不獲展慰。但深悲結。謹遣白書。慘愴不次。弟子薛道衡和南。

廣弘明集卷第二十四 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集卷第二十五

大唐西明寺沙門釋道宣撰

僧行篇第五之三福田論　隋沙門釋彥琮問出家損益詔(並對)　唐高祖出沙汰佛道詔　同上令道士在僧前詔(並表)　唐太宗議沙門敬三大詔(並議狀表啟論)　今上皇帝

福田論

隋東都洛賓上林園翻經館學士沙門釋彥琮

隋煬帝

【現代漢語翻譯】 現代漢語譯本 亡書

隋 薛道衡

八月二十三日，我薛道衡，和南（敬禮之意）。世俗界本就無常，延法師圓寂遷化，我內心深感悲痛，無法停止。唯有哀思和悲傷，讓我難以承受。法師年輕時就捨棄世俗，高尚地脫離塵世。他的志向遠大，見識精深，智慧通達。他的精神境界高深莫測，令人仰慕卻無法窺探；他的智慧如海洋般深邃，如佛法之源般廣闊，可以涉足卻無法測底。他如同明鏡，反覆照耀而不覺疲倦；又像洪鐘，有叩擊便有迴應。他生逢佛法衰敗，玄妙的綱維鬆弛斷裂之時，卻能堅定志向，隱居山林，堅不可摧。高官厚祿不能動搖他的心志，嚴厲的刑罰也不能使他畏懼。他的日常行為，無論是經行還是宴坐，無論身處順境還是逆境，都始終如一。他持守戒律，始終如一。聖明的皇帝開啟新的時代，佛法得以重新興盛。法師被推崇為僧團中的傑出人物，被譽為領袖。皇帝降低自己的身份，來申明師道的意義。三寶（佛、法、僧）依靠他來弘揚和護持，二諦（世俗諦和勝義諦）憑藉他來宣揚。他足以追趕鳩摩羅什（Kumārajīva），超越慧遠（Huiyuan）。然而，佛法的棟樑忽然倒塌，慈悲的法船突然沉沒，這不僅是佛教四眾弟子的悲痛，也是我個人的深切哀傷。我作為法師的弟子，曾手持錫杖和缽，早晚接受他的教誨，登堂入室，雖然未能完全領悟，但也略有所得。對法師的深情，讓我百感交集，悲痛萬分。逝者已矣，無可奈何！無常啊，無可奈何！因疾病阻礙，未能及時前往慰問，心中深感悲痛。謹以此白書表達我的哀思，言辭倉促，不成體統。弟子薛道衡，和南（敬禮之意）。

出自《廣弘明集》卷第二十四 《大正藏》第 52 冊 No. 2103 《廣弘明集》

《廣弘明集》卷第二十五

大唐西明寺沙門釋道宣 撰

僧行篇第五之三 福田論 隋沙門釋彥琮問出家損益詔(並對) 唐高祖出沙汰佛道詔 同上令道士在僧前詔(並表) 唐太宗議沙門敬三大詔(並議狀表啟論) 今上皇帝

福田論

隋 東都洛賓上林園翻經館學士沙門釋彥琮

隋煬帝

【English Translation】 English version Memorial on the Death of a Teacher

By Xue Daoheng of the Sui Dynasty

On the twenty-third day of the eighth month, I, Xue Daoheng, offer my respectful salutations (He Nan). The mundane world is inherently impermanent. Dharma Master Yan has passed away, and my heart is filled with sorrow that I cannot suppress. Only grief and lamentation overwhelm me beyond endurance. From a young age, the Dharma Master renounced the world, transcending the mundane realm with noble aspirations. His ambition was vast, his understanding profound, and his wisdom penetrating. His spiritual realm was lofty and unfathomable, inspiring reverence yet beyond comprehension; his wisdom was as deep as the ocean and as vast as the source of the Dharma, accessible yet immeasurable. He was like a clear mirror, reflecting tirelessly; like a resounding bell, responding to every strike. He lived in an era of declining Dharma, when the subtle principles were loosening and breaking, yet he steadfastly maintained his resolve, dwelling in secluded mountains, unshaken. High positions and generous rewards could not sway his mind, and severe punishments could not intimidate him. His daily conduct, whether walking meditation or seated contemplation, remained consistent in both favorable and adverse circumstances. His adherence to the precepts and discipline was unwavering from beginning to end. The enlightened emperor initiated a new era, and the Dharma was revived. The Dharma Master was revered as an outstanding figure in the Sangha, hailed as a leader. The emperor lowered his own status to emphasize the importance of the teacher-student relationship. The Three Jewels (Buddha, Dharma, Sangha) were propagated and protected through his efforts, and the Two Truths (conventional truth and ultimate truth) were proclaimed through him. He was worthy of following Kumārajīva and surpassing Huiyuan. However, the pillar of the Dharma suddenly collapsed, and the ship of compassion suddenly sank. This is not only the sorrow of the fourfold Buddhist community but also my personal deep grief. As a disciple of the Dharma Master, I once carried the staff and bowl, receiving his teachings morning and evening, entering the hall and the room, gaining some understanding, though not complete. My deep affection for the Dharma Master fills me with a myriad of emotions and immense sorrow. The departed is gone, what can be done? Impermanence, alas, impermanence! Hindered by illness, I was unable to visit and offer condolences in time, and my heart is filled with deep sorrow. I respectfully express my condolences in this white letter, my words are hasty and disordered. Disciple Xue Daoheng, offers respectful salutations (He Nan).

From Guang Hong Ming Ji, Volume 24 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Volume 25

Compiled by the Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Chapter 5.3 on Monastic Conduct: Treatise on the Field of Merit. Edict of the Sui Shramana Shi Yancong Questioning the Benefits and Drawbacks of Leaving Home (with Response). Edict of Emperor Gaozu of the Tang Dynasty on the Elimination of Buddhism and Daoism. Edict of the Same Emperor Ordering Daoists to Precede Monks (with Memorial). Edict of Emperor Taizong of the Tang Dynasty on the Three Reverences for Monks (with Discussion, Memorial, Petition, and Treatise). The Current Emperor

Treatise on the Field of Merit

By the Shramana Shi Yancong, Scholar of the Sutra Translation Hall in the Shanglin Garden of Luobin, Eastern Capital of the Sui Dynasty

Emperor Yang of the Sui Dynasty

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大業三年新下律令格式令云。諸僧道士等有所啟請者。並先須致敬然後陳理。雖有此令僧竟不行。時沙門釋彥琮不忍其事。乃著福田論以抗之。意在諷刺。言之者無罪。聞之者以自誡也。帝后朝見。諸沙門並無致敬者。大業五年至西京郊南大張文物。兩宗朝見。僧等依舊不拜。下敕曰。條令久行。僧等何為不致敬。時明贍法師對曰。陛下弘護三寶當順佛言。經中不令拜俗。所以不敢違教。又敕曰。若不拜敬。宋武時何以致敬。對曰。宋武虐君偏政不敬交有誅戮。陛下異此無得下拜。敕曰但拜。僧等峙然。如是數四令拜。僧曰。陛下必令僧拜。當脫法服著俗衣。此拜不晚。帝夷然。無何而止。明日設大齋法祀都不述之。后語群公曰。朕謂僧中無人。咋南郊對答亦有人矣。爾後至終必無拜者。其黃巾士女。初聞令拜合一李。眾連拜不已。帝亦不齒問之。

論曰。昔在東晉太尉桓玄議令沙門敬于王者。廬山遠法師高名碩德。傷智幢之慾折。悼戒寶之將沈。乃作沙門不敬王者論。設敬之儀當時遂寢。然以緝詞隱密援列杳深。後學披覽難見文意。聊因暇日輒復申敘。更號福田論云。忽有嘉客來自遠方。遙附桓氏重述前議。主人正念久之。抗聲應曰。客似未聞福田之要。吾今相為論之。夫云福田者何耶三寶之謂也。功成妙智

【現代漢語翻譯】 現代漢語譯本：大業三年，新頒佈的律令格式中規定，所有僧人和道士等有所請求時，必須先致敬然後陳述理由。雖然有這個法令，但僧人最終沒有執行。當時沙門釋彥琮（僧人的尊稱，指釋彥琮）不忍心這件事，於是寫了《福田論》來對抗它，意在諷刺。他說，『進諫的人沒有罪過，聽的人應該自我警戒。』皇帝和皇后朝見時，各位沙門都沒有致敬。大業五年，在西京（長安）南郊大肆陳列文物，兩教（佛教和道教）朝見，僧人等依舊不拜。皇帝下敕令說：『條令實行很久了，僧人為什麼不致敬？』當時明贍法師回答說：『陛下弘揚護持三寶（佛、法、僧），應當順從佛的教誨。經書中沒有命令僧人拜世俗之人，所以不敢違背教義。』又敕令說：『如果不拜，宋武帝（劉裕）時期為什麼致敬？』回答說：『宋武帝是暴虐的君主，偏頗施政，不敬之人往往遭到誅殺。陛下與他不同，不能下令僧人拜。』敕令說：『只管拜。』僧人們屹立不動。像這樣多次命令拜，僧人說：『陛下一定要讓僧人拜，就應當脫下法服，穿上世俗的衣服，再拜也不晚。』皇帝默然，最終停止了。第二天設定盛大的齋飯，祭祀的禮儀都不按照佛教的規矩。後來對各位大臣說：『朕以為僧人中沒有人，昨天在南郊的對答中也有人啊。』此後直到最後，僧人必定沒有拜的。那些黃巾（道教徒）的男女，最初聽說命令拜，就一起拜李氏（指皇帝），眾人連續拜個不停，皇帝也不屑一顧，沒有詢問他們。

評論說：從前在東晉，太尉桓玄（東晉大臣）提議命令沙門（僧人）敬拜君王。廬山遠法師（慧遠大師），高名碩德，傷心智慧之幢將要折斷，哀悼戒律之寶將要沉沒，於是寫了《沙門不敬王者論》。設定敬拜的禮儀當時就停止了。然而因為措辭隱晦，引用的例子深奧，後來的學者閱讀難以理解文意。我姑且趁著空閑的日子重新申述，改名為《福田論》說：忽然有尊貴的客人從遠方來，遙遠地附和桓玄，重新提出之前的議論。主人正念思索了很久，提高聲音回答說：『客人好像沒有聽說過福田（種福的田地，指三寶）的重要性。我現在為你論述它。』所謂福田是什麼呢？就是三寶的稱謂。功德成就，妙智

【English Translation】 English version: In the third year of the Daye era, the newly issued laws and regulations stipulated that all monks and Taoists, when making requests, must first pay respects and then state their reasons. Although this decree existed, the monks ultimately did not comply. At that time, the Shramana Shi Yancong (a respectful title for monks, referring to Shi Yancong) could not bear this matter, so he wrote 'Treatise on the Field of Merit' to oppose it, intending to satirize. He said, 'Those who offer advice are not guilty, and those who hear it should be self-aware.' When the emperor and empress held court, none of the Shramanas paid respects. In the fifth year of the Daye era, cultural relics were displayed in a grand manner in the southern suburbs of Xijing (Chang'an), and the two religions (Buddhism and Taoism) attended court, but the monks still did not bow. The emperor issued an edict saying, 'The regulations have been in effect for a long time, why do the monks not pay respects?' At that time, Dharma Master Mingzhan replied, 'Your Majesty promotes and protects the Three Jewels (Buddha, Dharma, Sangha), and should follow the Buddha's teachings. The scriptures do not order monks to bow to secular people, so we dare not violate the teachings.' The emperor then ordered, 'If you do not bow, why did you pay respects during the time of Emperor Wu of Song (Liu Yu)?' The reply was, 'Emperor Wu of Song was a tyrannical ruler who implemented biased policies, and those who were disrespectful were often punished. Your Majesty is different from him, and cannot order monks to bow.' The emperor ordered, 'Just bow.' The monks stood still. After ordering them to bow several times, the monks said, 'If Your Majesty insists on having the monks bow, then we should take off our monastic robes and wear secular clothes, and it will not be too late to bow then.' The emperor was silent and eventually stopped. The next day, a grand vegetarian feast was set up, but the sacrificial rites did not follow Buddhist customs. Later, he said to the ministers, 'I thought there was no one among the monks, but there was someone who could answer yesterday in the southern suburbs.' From then until the end, the monks certainly did not bow. Those Yellow Turban (Taoist) men and women, when they first heard the order to bow, all bowed to the Li family (referring to the emperor), and the crowd bowed continuously, but the emperor did not bother to ask them.

Commentary says: In the past, during the Eastern Jin Dynasty, Grand Commandant Huan Xuan (a minister of the Eastern Jin Dynasty) proposed ordering the Shramanas (monks) to pay respects to the king. Dharma Master Yuan of Mount Lu (Master Huiyuan), of high reputation and great virtue, was saddened that the banner of wisdom was about to be broken and lamented that the treasure of precepts was about to sink, so he wrote 'Treatise on Shramanas Not Respecting Kings.' The establishment of the ritual of paying respects was stopped at that time. However, because the wording was obscure and the examples cited were profound, later scholars found it difficult to understand the meaning of the text. I will take advantage of my free time to restate it and rename it 'Treatise on the Field of Merit,' saying: Suddenly, a distinguished guest came from afar, remotely echoing Huan Xuan, and re-proposing the previous discussion. The host pondered for a long time, and raised his voice to reply, 'It seems that the guest has not heard of the importance of the Field of Merit (a field for planting blessings, referring to the Three Jewels). I will now discuss it for you.' What is the so-called Field of Merit? It is the designation of the Three Jewels. Merit is accomplished, wonderful wisdom

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道登圓覺者佛也。玄理幽寂正教精誠者法也。禁戒守真威儀出俗者僧也。皆是四生導首六趣舟航。高拔天人重逾金石。譬乎珍寶劣相擬議。佛以法主標宗。法以佛師居本。僧為弟子崇斯佛法。可謂尊卑同位本末共門。語事三種。論體一致。處五十之載。弘八萬之典。所說指歸惟此至極。寢聲滅影盡雙林之運。刻檀書葉留一化之軌。聖賢間起門學相承。和合為群住持是寄。金人照于漢殿。像法通於洛浦。並宗先覺俱襲舊章。圖方外而發心。棄世間而立德。官榮無以動其志。親屬莫能累其情。衣則截于壞色。發則落於毀容。不戴冠而作儀。豈束帶而為飾。上天之帝猶恒設禮。下土之王固常致敬。有經有律斯法未殊。若古若今其道無滯。推帝王之輕重。亞神祇之大小。八荒欽德四海歸仁。僧尼朝拜非所聞也。如懷異旨請陳雅見。客曰。周易云。天地之大德曰生。聖人之大寶曰位。老子云。域中有四。大王居一焉。竊以莫非王土。建之以國。莫非王臣。系之以主。則天法地覆載兆民方春比夏生長萬物。照之以日月之光。潤之以雲雨之氣。六合則咸宗如海。百姓則共仰如辰。戎夷革面馬牛回首。蛇尚荷于隋侯。魚猶感於漢帝。豈有免其編戶。假其法門忘度脫之寬仁。遺供養之弘造。高大自許卑恭頓廢。譬諸禽獸將何別乎。必能御

【現代漢語翻譯】 道登圓覺者，指的是佛（Buddha）。玄理幽寂，正教精誠者，指的是法（Dharma）。禁戒守真，威儀出俗者，指的是僧（Sangha）。他們都是四生（四種生命形式：胎生、卵生、濕生、化生）的引導者，六趣（天、人、阿修羅、畜生、餓鬼、地獄）的舟船。他們的地位高過天人，價值重於金石。好比珍寶，難以用低劣之物相比擬。佛以法為主，標立宗旨。法以佛為師，居於根本。僧作為弟子，尊崇佛法。這可以說是尊卑地位相同，本末源流共用一門。從現象上說有三種（佛、法、僧），從本體上說則是一致的。他們用五十年的時間，弘揚八萬四千法門。所說的宗旨都指向這個至高的境界。佛陀涅槃，身影消逝，結束了在雙林樹下的教化。刻在檀木上，寫在樹葉上的經文，留下了教化眾生的軌跡。聖賢相繼出現，門人弟子互相傳承。和合共住，住持佛法是他們的責任。金人（指佛像）照耀在漢朝的宮殿，佛法傳到了洛陽。他們都遵循先覺者的教誨，繼承舊有的章法。爲了追求方外之境而發心，爲了建立德行而拋棄世俗。官位榮華不能動搖他們的意志，親屬情誼不能牽累他們的情感。衣服是擷取下來的壞色布料，頭髮是剃除后的毀容。不戴帽子而行禮儀，豈會用束帶作為裝飾？上天的帝釋天仍然要設禮供養，下土的國王也常常致以敬意。有經有律，佛法沒有改變。無論是古代還是現在，佛道都沒有停滯。推論帝王的輕重，衡量神祇的大小。四面八方都欽佩他們的德行，天下人都歸順他們的仁義。僧尼朝拜，這難道是沒聽說過的嗎？如果懷有不同的意見，請陳述高明的見解。 客人問道：『《周易》說：「天地最大的德行是生育，聖人最大的寶物是地位。」老子說：「區域中有四大，大王佔據其一。」我認為天下沒有不是國王的土地，所以要建立國家；天下沒有不是國王的臣民，所以要隸屬於君主。天傚法地，覆蓋承載著萬民，春天比夏天，生長著萬物。用日月的光輝照耀，用雲雨的氣息滋潤。天下都遵從他像大海一樣，百姓都仰望他像星辰一樣。邊遠的民族也改變面貌歸順，馬牛也回頭表示臣服。蛇尚且知道報答隋侯的恩德，魚也知道感恩漢朝皇帝的恩情。難道可以免除他們的戶籍，借用佛法的方便之門，忘記了君王的寬仁，拋棄了供養的弘大功德，高傲自大，卑微恭敬的態度完全廢棄，這和禽獸有什麼區別呢？如果能夠駕馭...

【English Translation】 『Those who have attained perfect enlightenment are Buddhas (Buddha). The profound and tranquil principles, the pure and sincere teachings, are the Dharma (Dharma). Those who uphold the precepts, guard the truth, and whose demeanor transcends the mundane are the Sangha (Sangha). They are the guides of the four types of beings (four forms of birth: womb-born, egg-born, moisture-born, and transformation-born) and the boats for the six realms (heaven, human, asura, animal, hungry ghost, and hell). Their status is higher than that of gods and humans, and their value is heavier than gold and stone. They are like precious jewels, which cannot be compared to inferior things. The Buddha takes the Dharma as the master and establishes the doctrine. The Dharma takes the Buddha as the teacher and resides at the root. The Sangha, as disciples, venerates the Buddha's teachings. It can be said that the noble and the humble share the same position, and the origin and the end share the same gate. In terms of phenomena, there are three (Buddha, Dharma, Sangha), but in terms of essence, they are one. They spent fifty years propagating the eighty-four thousand Dharma gates. The purpose of their teachings all points to this supreme state. The Buddha entered Nirvana, and his figure disappeared, ending his teachings under the twin Sala trees. The scriptures carved on sandalwood and written on leaves have left behind the path of teaching sentient beings. Sages and virtuous people have appeared one after another, and disciples have inherited the teachings from each other. Living together in harmony, upholding the Dharma is their responsibility. The golden statue (referring to the Buddha image) shines in the Han Dynasty palace, and the Buddha's teachings spread to Luoyang. They all follow the teachings of the enlightened ones and inherit the old rules. They aspire to the realm beyond the mundane and abandon the world to establish virtue. Official positions and glory cannot shake their will, and family affections cannot burden their emotions. Their clothes are made of discarded, discolored cloth, and their hair is shaved off, disfiguring their appearance. They do not wear hats to perform rituals, and they would not use belts as decorations. Even the Emperor of Heaven still sets up offerings, and the kings of the lower realms often pay their respects. With sutras and precepts, the Dharma has not changed. Whether in ancient times or now, the Buddha's path has not stagnated. Considering the weight of emperors and kings, measuring the size of gods. All directions admire their virtue, and the whole world submits to their benevolence. Monks and nuns pay homage, is this something unheard of? If you have different opinions, please state your insightful views.』 The guest asked: 『The Zhou Yi (Book of Changes) says, 『The greatest virtue of heaven and earth is to give birth, and the greatest treasure of the sage is position.』 Laozi (Lao Tzu) says, 『There are four greats in the realm, and the king occupies one of them.』 I believe that there is no land under heaven that is not the king's land, so countries must be established; there are no subjects under heaven who are not the king's subjects, so they must belong to the ruler. Heaven imitates the earth, covering and bearing the people, spring compares to summer, growing all things. It illuminates with the light of the sun and moon, and nourishes with the breath of clouds and rain. The world follows him like the sea, and the people look up to him like the stars. Even remote ethnic groups change their faces and submit, and horses and cattle turn their heads to show their allegiance. Snakes still know to repay the kindness of Sui Hou, and fish still know to be grateful for the kindness of the Han Emperor. How can they be exempted from their household registration, borrow the convenient gate of the Buddha's teachings, forget the kindness of the king, abandon the great merit of offerings, be arrogant and self-important, and completely abandon the attitude of humility and respect? What is the difference between this and birds and beasts? If they can control...』

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以神通得成聖果。道被天下理在言外。然今空事剔除尚增三毒。虛改服飾猶染六塵。戒忍弗修定智無取。有乖明誨不異凡俗。詎應恃宣讀之勞而抗禮萬乘。藉形容之別而闕敬一人。昔比丘接足於居士。菩薩稽首于慢眾。斯文復彰厥趣安在。如以權道難沿佛性可尊。況是君臨罔非神降。伯陽開萬齡之范。仲尼敷百王之則。至於謁拜必遵朝典。獨有沙門敢為陵慢。此而可忍孰可容乎。弊風難革惡流易久。不遇明皇誰能刊正。忽起非常之變易。招無信之譏。至言有憑幸垂詳覽。主曰。吾所立者內也。子所難者外也。內則通於法理。外則局於人事。相望懸絕詎可同年。斯謂學而未該聞而不洽。子之所惑吾當為辯。試舉其要總有七條。無德不報一也。無善不攝二也。方便無礙三也。寂滅無榮四也。儀不可越五也。服不可亂六也。因不可忘七也。初之四條對酬難意。后之三條引出成式。吾聞天不言而四時行焉。王不言而萬國治焉。帝有何力民無能名。成而不居為而不恃。斯乃先王之盡善。大人之至德。同沾庶類齊預率賓。幸殊草木差非蟲鳥。戴圓履方俯仰懷惠。食粟飲水飽滿銜澤。既能矜許出家慈聽入道。斷粗業于已往。祈妙果於將來。既蒙重惠還思厚答。方憑萬善之益。豈在一身之敬。追以善答攝報乃深。徴以身敬收利益淺。良

由僧失正儀俗減餘慶。僧不拜俗佛已明言。若知可信理當遵立。如謂難依事應除廢。何容崇之慾求其福卑之復責其禮。即令從禮便同其俗。猶云請福未見其潤。此則存而似棄僧而類民。非白非黑無所名也。竊見郊禋總祭惟存。仰福為尊僧尚鄙斯。不恭如何令僧拜俗。天地可反斯儀罕乖。后更為敘是謂第一無德不報者也。法既漸衰人亦稍末。罕有其聖誠如所言。雖處凡流仍持忍鎧。縱虧戒學尚談智典。如塔之貴似佛之尊。歸之則善生。毀之則罪積。猛以始發。割愛難而能捨。引凡終期。成覺迥而能趣。斯故剔發之辰天魔遙懾。染衣之日帝釋遙歡。妓女聊披無漏遂滿。醉人暫剪有緣即結。龍子賴而息驚。像王見而止怖。威靈斯在儀服是因。多未受具對揚佛旨。小不可輕光揚僧力。波離既度釋子服心。尼陀亦歸匿王屈意。乃至若老若少可師者法。無賤無豪所存者道。然後賢愚之際默語之間。生熟相似去取非易。肉眼分別恐不逢寶。信心平等或有值真。才滿四人即成一眾。僧既弘納佛亦通在。食看沸水之異方遣施僧。衣見織金之奇乃令奉眾。僧之威德不亦大矣。足可以號良福田之最為聖教之宗。是謂第二無善不攝者也。若論凈名之功早升云地。臥疾之意本超世境。久行神足咸嘆辯才。新學頂禮誠謝法施。事是權宜式非常準。謂

時暫變其例乃多。則有空藏弗恭如來無責。沙彌大愿和上推先。一往直觀悉可驚怪。再詳典釋莫匪通涂。不輕大士獨興高跡。警彼上慢之流。設茲下心之拜。偏行一道直用至誠。既非三惠詎是恒式。因機作法足為希有。假弘教化難著律儀。大聖發二智之明。制五篇之約。廢其爵齒存其戒夏。始終通訓利鈍齊仰。耆幼有序先後無雜。未以一出別業而令七眾普行。自然之理。分明可見。昔妻死歌而鼓盆。身葬嬴而襯土。此亦匹夫之節。豈概明王之制乎。況覺典沖邃聖言幽密。局執一邊殊乖四辯。是謂第三方便無礙者也。且復周之柱史久牽王役。魯之司寇已居國宰宗歸道德始曰無名。訓在詩書終云不作。祖述堯舜憲章文武。鞠躬恭敬非此而誰。巢許之風望古仍邁。夷齊之操擬今尚迥焉。似高攀十力遠度四流。厭斯有為之苦。欣彼無伴之滅。不繫慮于公庭。未流情于王事。自然解脫固異儒者之儔矣。是謂第四寂滅無榮者也。至如祭祀鬼神望秩川岳。國容盛典書契美談。神輩為王所敬。僧猶莫致於禮。僧眾為神所禮。王寧反受其敬。上下參差翻違正法。衣裳顛倒何足相方。令神擁護今來在僧。祈請之至會開。咒力竟無拜理。是謂第五儀不可越者也。本皇王之奮起。必真人之託生。上德雖秘于凈心。外像仍標于俗相。是以道彰緇服

【現代漢語翻譯】 現代漢語譯本： 時勢暫時改變了常規，這樣的例子很多。比如空藏（指僧人）不恭敬如來，如來也不會責怪。沙彌（佛教出家男子）大愿走在和尚（佛教僧侶）前面。乍一看，這些都令人驚怪，但仔細研究經典解釋，沒有哪一樣不符合普遍的道理。不要輕視大菩薩（指有覺悟的人）的獨特高尚行為，這是爲了警醒那些傲慢自大的人，讓他們行謙卑的禮拜。偏離常規，一心一意地真誠行事，這既不是三惠（指三種佈施），也不是恒常的模式。因時制宜地做法，足以稱得上稀有。爲了弘揚教化，難以拘泥於固定的律儀。大聖（指佛）發揚兩種智慧的光明，制定五篇戒律的約束。廢除世俗的爵位和年齡，重視戒律和僧齡。始終如一地教導，使聰明和愚鈍的人都能得到提升。年長和年幼的人有秩序，先後沒有混雜。沒有因為一次特殊的行為，就讓七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）普遍效仿，這是自然的道理，顯而易見。過去有人妻子死了，唱歌敲盆；有人埋葬自身，用土填滿墳墓。這只是普通人的節操，怎麼能概括英明君王的制度呢？更何況佛法經典深奧，聖人的言論幽深精微，侷限於片面之見，就大大違背了四辯（義辯、法辯、辭辯、應辯）。這就是所謂的第三種方便無礙。而且周朝的柱史（官名）長期受王室役使，魯國的司寇（官名）已經擔任國相，道德最終歸於宗，開始被稱為無名。教訓在詩書之中，最終歸於不妄為。傚法堯舜文武，鞠躬恭敬，除了他們還能有誰？巢父、許由的風範，即使在古代仍然超越常人；伯夷、叔齊的節操，即使在今天仍然遙不可及。他們似乎在高攀佛的十力（佛的十種力量），遠遠地超越四種流（欲流、有流、見流、無明流）。厭惡這種有為的痛苦，欣喜那種無伴的寂滅。不把心思放在官府事務上，不把情感寄託在王室的事情上。自然解脫，這確實不同於儒家之輩。這就是所謂的第四種寂滅無榮。至於祭祀鬼神，祭拜山川，這是國家重要的典禮，史書上美好的談論。神靈是君王所敬重的，僧人卻不能得到這樣的禮遇。僧眾是神靈所禮敬的，君王怎麼能反過來接受他們的敬拜呢？上下顛倒，反而違背了正法。衣裳顛倒，又怎麼能相提並論呢？讓神靈擁護國家，從現在開始就在僧人這裡。祈求的極致，會開啟，咒語的力量，最終沒有禮拜的道理。這就是所謂的第五種儀不可逾越。本朝皇王的奮起，必定是真人的託生。高尚的品德雖然隱藏在清凈的心中，但外在的形象仍然標榜於世俗的表象。因此，道義在僧人的服裝上彰顯出來。 English version: Times change, and customs often vary. For example, if Kongzang (referring to a monk) is not respectful to Tathagata (meaning 'Thus Gone One', an epithet of the Buddha), the Tathagata will not blame him. If a Shami (a male novice in Buddhism) Da Yuan walks ahead of a Heshang (a Buddhist monk), at first glance, these may seem surprising. However, upon closer examination of the scriptures, none of these deviate from the universal principles. Do not belittle the unique and noble actions of great Bodhisattvas (enlightened beings), as they serve to warn those who are arrogant and encourage them to perform humble prostrations. Deviating from the norm and acting sincerely with all one's heart is neither one of the three gifts (referring to three types of generosity) nor a constant pattern. Adapting methods to the circumstances is rare and valuable. To promote teachings, it is difficult to adhere to fixed precepts. The Great Sage (referring to the Buddha) illuminates the light of two wisdoms and establishes the constraints of the five precepts. Discarding worldly titles and age, valuing precepts and monastic seniority. Teaching consistently, benefiting both the wise and the foolish. The elderly and the young are in order, and the order is not mixed up. Not because of one special act, let the seven assemblies (Bhikkhus, Bhikkhunis, Shamaneras, Shamanerikas, Shikshamanas, Upasakas, Upasikas) universally imitate, this is the natural reason, clearly visible. In the past, some people sang and beat basins when their wives died; some buried themselves and filled their graves with soil. These are just the virtues of ordinary people, how can they summarize the system of enlightened kings? Moreover, the Buddhist scriptures are profound, and the words of the saints are subtle and profound. Confined to one-sided views, it greatly violates the four eloquence (eloquence of meaning, eloquence of dharma, eloquence of expression, eloquence of response). This is the so-called third expedient unhindered. Moreover, the Pillar Historian of the Zhou Dynasty was long employed by the royal family, and the Sikou of the Lu State had already served as the state minister. Morality ultimately returns to the sect, and it is initially called nameless. The teachings are in the poems and books, and ultimately it is said not to act rashly. Following Yao, Shun, Wen, and Wu, bowing respectfully, who else could it be besides them? The demeanor of Chao Fu and Xu You still surpasses ordinary people even in ancient times; the integrity of Boyi and Shuqi is still far beyond reach even today. They seem to be climbing the ten powers of the Buddha (the ten powers of the Buddha), far beyond the four streams (stream of desire, stream of existence, stream of views, stream of ignorance). Disgusted with the suffering of this active world, rejoicing in the solitude of that uncompanioned extinction. Not focusing on official affairs, not entrusting emotions to royal affairs. Natural liberation, this is indeed different from the Confucian scholars. This is the so-called fourth silent and unhonored. As for worshiping ghosts and gods, worshiping mountains and rivers, these are important national ceremonies, beautiful talks in historical books. Gods are respected by kings, but monks cannot receive such courtesy. Monks are worshiped by gods, how can kings turn around and accept their worship? Upside down, it violates the true Dharma. Clothes are upside down, how can they be compared? Let the gods protect the country, from now on it is here in the monks. The ultimate of prayer will open, and the power of the mantra will ultimately have no reason to worship. This is the so-called fifth instrument that cannot be crossed. The rise of the emperors of this dynasty must be the reincarnation of true people. Although noble virtues are hidden in the pure heart, the external image is still flaunted in the secular appearance. Therefore, morality is manifested in the clothing of monks.

【English Translation】 Times change, and customs often vary. For example, if Kongzang (referring to a monk) is not respectful to Tathagata (meaning 'Thus Gone One', an epithet of the Buddha), the Tathagata will not blame him. If a Shami (a male novice in Buddhism) Da Yuan walks ahead of a Heshang (a Buddhist monk), at first glance, these may seem surprising. However, upon closer examination of the scriptures, none of these deviate from the universal principles. Do not belittle the unique and noble actions of great Bodhisattvas (enlightened beings), as they serve to warn those who are arrogant and encourage them to perform humble prostrations. Deviating from the norm and acting sincerely with all one's heart is neither one of the three gifts (referring to three types of generosity) nor a constant pattern. Adapting methods to the circumstances is rare and valuable. To promote teachings, it is difficult to adhere to fixed precepts. The Great Sage (referring to the Buddha) illuminates the light of two wisdoms and establishes the constraints of the five precepts. Discarding worldly titles and age, valuing precepts and monastic seniority. Teaching consistently, benefiting both the wise and the foolish. The elderly and the young are in order, and the order is not mixed up. Not because of one special act, let the seven assemblies (Bhikkhus, Bhikkhunis, Shamaneras, Shamanerikas, Shikshamanas, Upasakas, Upasikas) universally imitate, this is the natural reason, clearly visible. In the past, some people sang and beat basins when their wives died; some buried themselves and filled their graves with soil. These are just the virtues of ordinary people, how can they summarize the system of enlightened kings? Moreover, the Buddhist scriptures are profound, and the words of the saints are subtle and profound. Confined to one-sided views, it greatly violates the four eloquence (eloquence of meaning, eloquence of dharma, eloquence of expression, eloquence of response). This is the so-called third expedient unhindered. Moreover, the Pillar Historian of the Zhou Dynasty was long employed by the royal family, and the Sikou of the Lu State had already served as the state minister. Morality ultimately returns to the sect, and it is initially called nameless. The teachings are in the poems and books, and ultimately it is said not to act rashly. Following Yao, Shun, **Wen, and Wu, bowing respectfully, who else could it be besides them? The demeanor of Chao Fu and Xu You still surpasses ordinary people even in ancient times; the integrity of Boyi and Shuqi is still far beyond reach even today. They seem to be climbing the ten powers of the Buddha (the ten powers of the Buddha), far beyond the four streams (stream of desire, stream of existence, stream of views, stream of ignorance). Disgusted with the suffering of this active world, rejoicing in the solitude of that uncompanioned extinction. Not focusing on official affairs, not entrusting emotions to royal affairs. Natural liberation, this is indeed different from the Confucian scholars. This is the so-called fourth silent and unhonored. As for worshiping ghosts and gods, worshiping mountains and rivers, these are important national ceremonies, beautiful talks in historical books. Gods are respected by kings, but monks cannot receive such courtesy. Monks are worshiped by gods, how can kings turn around and accept their worship? Upside down, it violates the true Dharma. Clothes are upside down, how can they be compared? Let the gods protect the country, from now on it is here in the monks. The ultimate of prayer will open, and the power of the mantra will ultimately have no reason to worship. This is the so-called fifth instrument that cannot be crossed. The rise of the emperors of this dynasty must be the reincarnation of true people. Although noble virtues are hidden in the pure heart, the external image is still flaunted in the secular appearance. Therefore, morality is manifested in the clothing of monks.

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則情勤宜猛。業隱玄門則形恭應絕。求之故實備有前聞。國主頻婆父王凈飯。昔之斯等咸已克聖。專修信順每事歸依。縱見凡僧還想崇佛。不以跪親為孝。許非不孝之罪。不以拜君為敬。豈是不敬之愆。所法自殊所法已別。體無混雜制從於此。是謂第六服不可亂者也。謹案多羅妙典釋迦真說。乃云。居剎利而稱尊。籍般若而為護。四信不壞十善無虧。奉佛事僧積功累德。然後日精月像之降。赤光白氣之感。金輪既轉珠寶復懸。應天順民御圖握鏡。始開五常之術。終弘八正之道。亦宜覆觀宿命追憶往因。敬佛教而崇僧寶。益戒香而增慧力。自可天基轉高。比梵宮之遠大。聖壽恒固。同劫石之長久。然則雷霆勢極龍虎威隆。慶必賴兼犯使怒及。出言布令風行草偃。既抑僧禮誰敢鱗張。但恐有損冥功無資。威業曷誠盡命如斯而已。是謂第七因不可忘者也。上已略引吾意粗除子惑。欲得博聞宜尋大部。客曰。主人向之所引理例頻繁。仆雖庸闇頗亦承覽。文總幽明辯苞內外。所論祭典尚有迷惑。周易云。一陰一陽之謂道。陰陽不測之謂神。竊以昧隱神路隔絕人境。欲行祠法要藉禮官。本置奉常專。司太祝。縱知鬼事終入臣伍。真佛已潛聖僧又滅。仰信冥道全陟幽神。季葉凡夫。薄言迴向。共規閑逸。相學剔剪職掌檀會。所以加其

【現代漢語翻譯】 現代漢語譯本：那麼精進應該勇猛。如果出家修行，那麼外在的儀容應該絕對恭敬。尋求依據，有很多前代的例子。如國主頻婆（Bimbisara，古印度摩揭陀國王）和父王凈飯（Śuddhodana，釋迦牟尼的父親）。過去像他們這樣的人都已證得聖果。他們專心修習信仰和順從，每件事都歸依佛法僧三寶。即使見到凡夫僧人，也仍然想著要尊敬佛。不因為跪拜父母是孝順，就認為不跪拜父母就沒有不孝的罪過；不因為拜見君王是尊敬，就認為不拜見君王就沒有不敬的過失。他們所遵循的法度自然不同，他們所遵循的法度已經不同。身體力行，不混雜其他法度，制度由此而來。這就是第六種僧人的戒律不可擾亂的原因。 仔細查閱《多羅妙典》（Tara Tantra），這是釋迦（Śākyamuni，釋迦牟尼）的真實教說，其中說：『居住在剎帝利（Kshatriya，古印度社會中的武士和統治階層）的地位而受到尊重，憑藉般若（Prajna，智慧）而得到護佑，四種信心不被破壞，十種善行沒有虧缺，奉事佛，供養僧，積累功德。』然後才有日精月像的降臨，赤光白氣的感應，金輪（cakra，佛教中的法輪）轉動，珠寶懸掛。順應天意，安定人民，掌握統治的權柄。開始推行五常的倫理道德，最終弘揚八正道。也應該回顧前世的命運，追憶過去的因緣，尊敬佛教，崇敬僧寶，增加戒香，增長智慧。自然可以使天子的基業更加穩固，比梵天宮殿更加遠大，聖上的壽命恒久穩固，如同劫石一樣長久。 這樣，雷霆般的氣勢達到極致，龍虎般的威嚴更加興盛，福慶必定依賴兼聽，避免觸犯使人憤怒。發出的言語和命令，如同風吹過草地一樣迅速而徹底。既然壓制僧人的禮儀，誰還敢反抗？只是擔心會損害冥冥中的功德，沒有資助威嚴的事業。哪裡能真正盡心竭力，只能如此而已。這就是第七種因果不可忘記的原因。 上面已經簡略地闡述了我的意思，粗略地消除了你的疑惑。想要獲得廣博的知識，應該去研讀大量的經典。 客人說：『主人您剛才所引用的道理和事例非常多，我雖然愚鈍，但也大致理解了。文章總括了幽冥和顯明，辯論涵蓋了內外。所討論的祭祀典禮，我還有些迷惑。《周易》說：『一陰一陽叫做道，陰陽變化莫測叫做神。』我私下認為，幽昧隱秘的神路，與人世間是隔絕的。想要舉行祭祀的儀式，需要依靠禮官。本來設定奉常（古代官名，掌管宗廟禮儀），專門設定太祝（古代官名，掌管祭祀時的祝禱）。即使知道鬼神的事情，最終也只是臣子的行列。真佛已經隱沒，聖僧也已滅度。仰仗信仰冥冥中的道理，完全依靠幽冥的神靈。末世的凡夫，用淺薄的言語來回向，共同謀劃安逸的生活，互相學習剃髮和剪裁僧衣，職掌管理檀越的供養。因此增加他們的

【English Translation】 English version: Then diligence should be vigorous. If one is a monastic practitioner, then the outward appearance should be absolutely respectful. Seeking evidence, there are many examples from the past. Such as King Bimbisara (Bimbisara, King of Magadha in ancient India) and King Suddhodana (Śuddhodana, father of Shakyamuni). People like them in the past have all attained sainthood. They focused on cultivating faith and obedience, and in everything they took refuge in the Triple Gem of Buddha, Dharma, and Sangha. Even when seeing ordinary monks, they still thought of respecting the Buddha. They did not consider that because kneeling to parents is filial piety, not kneeling to parents is not a sin of unfilial piety; they did not consider that because bowing to the king is respect, not bowing to the king is not a fault of disrespect. The laws they followed were naturally different, and the laws they followed were already different. Practicing in body and mind, without mixing other laws, the system comes from this. This is the reason why the sixth precept of monks should not be disturbed. Carefully examine the Tara Tantra, which is the true teaching of Shakyamuni (Śākyamuni, the historical Buddha), which says: 'Residing in the position of a Kshatriya (Kshatriya, the warrior and ruling class in ancient Indian society) and being respected, being protected by Prajna (Prajna, wisdom), the four faiths are not destroyed, and the ten good deeds are not lacking, serving the Buddha, offering to the Sangha, and accumulating merit.' Then there will be the descent of the essence of the sun and the image of the moon, the response of red light and white energy, the turning of the golden wheel (cakra, the Dharma wheel in Buddhism), and the hanging of jewels. Following the will of heaven and stabilizing the people, grasping the power of governance. Beginning to promote the ethical morality of the Five Constants, and ultimately promoting the Eightfold Path. One should also review the fate of previous lives, recall the past causes and conditions, respect Buddhism, venerate the Sangha Jewel, increase the fragrance of precepts, and increase wisdom. In this way, the momentum of thunder will reach its peak, and the majesty of dragons and tigers will become more prosperous, and blessings will surely depend on listening to both sides, avoiding offending and causing anger. The words and orders issued are as swift and thorough as the wind blowing through the grass. Since the etiquette of monks is suppressed, who would dare to resist? It is only feared that it will damage the merits in the dark and not contribute to the cause of majesty. Where can one truly do one's best, it can only be so. This is the reason why the seventh cause and effect should not be forgotten. The above has briefly explained my meaning and roughly eliminated your doubts. If you want to gain extensive knowledge, you should study a large number of scriptures. The guest said: 'The principles and examples you have cited, master, are very numerous, and although I am dull, I have generally understood them. The article summarizes the dark and the bright, and the debate covers the inside and the outside. I am still somewhat confused about the sacrificial ceremonies discussed. The Book of Changes says: 'One yin and one yang is called the Dao, and the changes of yin and yang are unpredictable and called the spirit.' I privately think that the dark and secret path of the gods is isolated from the human world. If you want to perform the sacrificial ceremony, you need to rely on the ritual officials. Originally, Fengchang (ancient official name, in charge of the rituals of the ancestral temple) was set up, and Taizhu (ancient official name, in charge of prayers during sacrifices) was specially set up. Even if you know the affairs of ghosts and gods, you will eventually only be in the ranks of ministers. The true Buddha has disappeared, and the holy monks have also passed away. Relying on faith in the principles in the dark, completely relying on the gods in the dark. The ordinary people of the last age use shallow words to dedicate, jointly plan a comfortable life, learn from each other to shave their heads and cut their robes, and are in charge of managing the offerings of the benefactors. Therefore, increase their

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法衣。主守塔坊。所以蠲其俗役。才觸王網。即墜民貫。既同典祀詎合稱寶。朝敬天子固是恒儀。苦執強梁定非通識。宋氏舊制其風不遠。惟應相襲更欲何辭。主人曰。客知其一未曉其二。請聽嘉言少除異想。吾聞鬼者歸也。死之所入。神者靈也。形之所宗。鬼劣於人唯止惡道。神勝於色普該情趣。心有靈智稱之曰神。隱而難知謂之不測。銓其體用或動或靜。品其性慾有陰有陽。周易之旨蓋此之故。殊涂顯於一氣。誠言闕於六識。設教之漸斷可知焉。鬼報冥通潛來密去。標以神號特用茲耳。嘗試言之。受父母之遺。稟乾坤之分。可以存乎氣。可以立乎形。至若已之神道。必是我之心業。未曾感之於乾坤。得之於父母識含胎。藏彌亙虛空。意帶熏種漫盈世界。去而復生。如火焰之連出。來而更逝。若水波之續轉。根之莫見其始究之。豈覿其終。濁之則為凡。澄之則為聖。神道細幽理固難詳矣。神之最高謂之大覺。思議所不得名相孰能窮。真身本無遷謝。生盲自不瞻睹。托想追于舊蹤。傾心玩于遺法。若欲荷傳持之任。啟要妙之門。賴此僧徒膺茲佛付。假慈雲為內影。憑帝威為外力。玄風遠及至於是乎。教通三世眾別四部。二從於道二守于俗。從道則服像尊儀。守俗則務典供事。像尊謂比丘比丘尼也。典供謂優婆塞優婆夷

【現代漢語翻譯】 現代漢語譯本： 關於法衣和主守塔坊（寺院）的僧侶，朝廷因此免除了他們的徭役。一旦觸犯了王法，就會像普通百姓一樣被追究責任。既然他們和主持祭祀的人一樣，怎麼能被稱為『寶』呢？朝拜天子，這本來就是應有的禮儀。如果固執己見、強詞奪理，肯定不是通情達理的做法。宋朝的舊制度，其風尚並沒有過去多久，應該互相沿襲，還有什麼可說的呢？ 主人說：『客人只知其一，不瞭解其二。請聽我詳細解釋，消除你的一些不同想法。我聽說，『鬼』的意思是『歸宿』，是人死後所去的地方；『神』的意思是『靈性』，是形體的根本。鬼不如人，只能到達惡道；神勝過形體，普遍包含情感和趣味。心中有靈性和智慧，就稱之為『神』。神隱蔽而難以捉摸，所以被稱為『不測』。考察它的本體和作用，有時動有時靜；區分它的性質，有陰有陽。《周易》的旨意大概就是這樣。不同的途徑顯現於同一氣，真誠的言語難以用六識來理解。設立教化的漸進方式，由此可以得知。鬼的報應在冥冥之中相通，悄悄地來，秘密地去，用『神』的稱號來標記，特別是因為這個原因。』 『我嘗試著解釋一下：人接受父母的遺傳，稟賦天地乾坤的分配，可以存在於氣中，可以立足於形體。至於自己的神道，必定是自己的心業所致。未曾從天地乾坤那裡感受到，而是從父母那裡得到的，識蘊含藏於胎中，瀰漫于廣闊的虛空。意念帶著熏習的種子，充滿整個世界。離去後又再生，就像火焰的連續出現；到來后又消逝，如同水波的相繼流轉。根源無法看到它的開始，探究它，又怎麼能看到它的終結？混濁它，就成為凡人；澄清它，就成為聖人。神道的細微幽深，道理確實難以詳細說明啊。』 『神之中最高的，被稱為『大覺』（佛陀的稱號）。思議無法達到，名相又怎麼能窮盡？真身本來就沒有遷變和謝落，天生盲人自然無法看見。寄託思念追隨過去的軌跡，傾注心意玩味遺留下來的佛法。如果要承擔起弘揚和傳承的重任，開啟精妙玄奧的法門，就要依靠這些僧侶來承擔佛陀的囑託。憑藉慈悲的佛法為內在的影響力，依靠帝王的威嚴作為外在的力量，玄妙的佛法才能傳播到遠方，以至於此。教化普及三世（過去、現在、未來），眾生分為四部（比丘、比丘尼、優婆塞、優婆夷）。其中兩種是遵循佛道的，兩種是遵守世俗的。遵循佛道的，就是比丘（bhiksu，出家男眾）和比丘尼（bhiksuni，出家女眾），注重服飾和儀軌；遵守世俗的，就是優婆塞（upasaka，在家男眾）和優婆夷（upasika，在家女眾），致力於典章和供養。』

【English Translation】 English version: Regarding the monastic robes and the monks who manage the stupa monasteries, the court therefore exempts them from corvée labor. Once they violate the law, they will be held accountable like ordinary people. Since they are the same as those who preside over sacrifices, how can they be called 'treasures'? Paying homage to the Son of Heaven is inherently a proper ritual. If one is stubborn and unreasonable, it is certainly not a sensible approach. The old system of the Song Dynasty, its customs have not passed for long, should be followed, what else is there to say? The host said, 'The guest knows only one aspect but not the other. Please listen to my detailed explanation and dispel some of your different thoughts. I have heard that 'ghost' means 'returning,' the place where people go after death; 'spirit' means 'spiritual nature,' the root of the physical form. Ghosts are inferior to humans and can only reach evil paths; spirits surpass physical form and universally encompass emotions and interests. When the mind has spiritual intelligence, it is called 'spirit.' Spirits are hidden and difficult to grasp, so they are called 'immeasurable.' Examining its substance and function, sometimes it is moving and sometimes it is still; distinguishing its nature, there is yin and yang. The meaning of the Zhou Yi (Book of Changes) is probably like this.' 'Different paths manifest in the same energy, sincere words are difficult to understand with the six consciousnesses. The gradual method of establishing teachings can be known from this. The retribution of ghosts communicates in the dark, coming quietly and leaving secretly, marking them with the title of 'spirit' is especially for this reason.' 'Let me try to explain: People receive the inheritance of their parents and are endowed with the distribution of heaven and earth, they can exist in energy, and they can stand in form. As for one's own spiritual path, it must be caused by one's own mental karma. It has not been felt from heaven and earth, but obtained from parents, the consciousness is contained in the womb, permeating the vast void. The mind carries the seeds of habit, filling the entire world. Leaving and being reborn, like the continuous appearance of flames; arriving and then passing away, like the successive flow of water waves. The root cannot be seen at its beginning, exploring it, how can one see its end? Turbid it, and it becomes an ordinary person; clarify it, and it becomes a sage. The subtlety and depth of the spiritual path, the principles are indeed difficult to explain in detail.' 'The highest of the spirits is called 'Mahabodhi' (title of the Buddha). Thought cannot reach it, and what names and forms can exhaust it? The true body originally has no change or decay, and the congenitally blind naturally cannot see it. Entrust thoughts to follow the traces of the past, pour the mind to savor the remaining Dharma. If you want to shoulder the heavy responsibility of promoting and transmitting, and open the door to the subtle and profound Dharma, you must rely on these monks to bear the Buddha's entrustment. Relying on the compassionate Dharma as the internal influence, relying on the emperor's majesty as the external force, the profound Dharma can spread to distant places, to this extent. The teachings are popularized in the three times (past, present, future), and sentient beings are divided into four groups (bhiksu, bhiksuni, upasaka, upasika). Two of them follow the Buddhist path, and two of them observe secular customs. Those who follow the Buddhist path are bhiksu (ordained male monks) and bhiksuni (ordained female monks), focusing on clothing and rituals; those who observe secular customs are upasaka (lay male followers) and upasika (lay female followers), dedicating themselves to canons and offerings.'

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也。所像者尊則未參神位。所典者供則下預臣頒。原典供之人同主祭之役。吾非當職子何錯引。由子切言發吾深趣。理既明矣。勿復惑諸。在宋之初。暫行此抑。彼亦乖真。不煩涉論。邊鄙風俗未見其美。忽遣同之。可怪之極。客曰。有旨哉斯論也。蒙告善道請從退歸。

問出家損益詔並答

唐高祖

皇唐啟運諸教並興。然于佛法彌隆信重。舍京舊第置興聖寺。自余會昌勝業慈悲證果集仙等寺。架筑相尋。至於道觀無聞于俗。武德四年有太史令傅奕者。先是黃巾深忌緇服。既見國家別敬。彌用疚心。乃上廢佛法事十有一條云。佛經誕妄言妖事隱。損國破家未聞益世。請胡佛邪教退還天竺。凡是沙門放歸桑梓。則家國昌大李孔之教行焉。

武皇容其小辯。朝輔任其放言。乃下詔問僧曰。棄父母之鬚髮。去君臣之章服。利在何門之中。益在何情之外。損益二宜請動妙釋。有濟法寺沙門襄陽釋法琳。憤激傅詞側聽機候。承有斯問即陳對曰。琳聞至道絕言豈九流能辯。法身無象非十翼所詮。但四趣茫茫飄淪慾海。三界蠢蠢顛墜邪山。諸子迷以自焚。凡夫溺而不出。至人所以降靈。大聖為之興世。遂開解脫之門。示以安隱之路。於是天竺王種辭恩愛而出家。東夏貴游厭榮華而入道。誓出二種生死。志求

一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華服。雖形闕奉親而內懷其孝。禮乖事主而心戢其恩。澤被怨親以成大順。福沾幽顯豈拘小違。上智之人。依佛語故為益。下凡之類。虧聖教故為損。懲惡則濫者自新。進善則通人感化。此其大略也。

出沙汰佛道詔

唐祖太武皇帝

門下釋迦闡教澄凈為先。遠離塵垢斷除貪慾。所以弘宣勝業修殖善根。開導愚迷津樑品庶。是以敷演經教檢約學徒。調伏身心舍諸染著。衣服飲食咸資四輩。自正覺遷謝像法流行。末代陵遲漸以虧濫。乃有猥旋之侶。規自尊高。浮惰之人。茍避徭役。妄為剃落托號出家。嗜慾無厭營求不息。出入閭里周旋阛阓。驅策畜產聚積貨財。耕織為生估販成業。事同編戶跡等齊人。進違戒律之文。退無禮典之訓。至乃親行劫掠躬自穿窬。造作妖訛交通豪猾。每罹憲網自陷重刑。黷亂真如傾毀妙法。譬茲稂莠有穢嘉苗。類彼淤泥混夫清水。又伽藍之地本曰凈居。棲心之所理尚幽寂。近代以來多立寺舍。不求閑曠之境。唯趣喧雜之方。繕筑崎嶇甍宇舛錯。招來隱匿誘納奸邪。或有接近𢌅邸鄰邇屠酤。埃塵滿室膻腥盈道。徒長輕慢之心。有虧崇敬之義。且老氏垂化本貴沖。虛

【現代漢語翻譯】 現代漢語譯本 一妙涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。弘揚善行以報答父母恩、眾生恩、國家恩、三寶恩這四種恩情。樹立德行以幫助欲界、色界、無色界這三界眾生。這就是出家的利益所在。 剃除鬚髮是爲了成就自己的志向，所以捨棄鬚髮和美好的容貌。改變世俗的裝束是爲了契合佛道，所以脫去君臣的華麗服飾。雖然外在形式上不能奉養父母，但內心卻懷有孝道。雖然禮節上違背了侍奉君主，但內心卻抑制著感恩之情。將恩澤施予怨恨自己的人和親近自己的人，從而成就大順。使福報惠及陰間和陽間，哪裡會拘泥於小的違逆呢？ 有上等智慧的人，因為遵循佛的教誨所以能利益眾生。下等凡夫俗子，因為違背聖人的教導所以會遭受損害。懲罰作惡的人，那麼為非作歹的人自然會改過自新。推行善事，那麼有見識的人就會被感化。這只是大概的情況。

出沙汰佛道詔 唐祖太武皇帝 門下：釋迦（Sakyamuni，佛教創始人）闡揚教義，以澄凈為先。遠離塵垢，斷除貪慾。所以能夠弘揚殊勝的功業，修習培植善的根基。開導愚昧，成為眾生的津樑。因此敷演經書教義，約束管理學徒。調伏身心，捨棄各種染著。衣服飲食都依靠四眾（比丘、比丘尼、優婆塞、優婆夷）的供養。自從正覺（指佛陀）涅槃，像法（指佛陀滅度后，只有形象而無實證的時期）開始流行，末法時代逐漸衰敗，出現了許多虧損和氾濫的情況。於是出現了一些行為不正的僧侶，謀求自身的尊貴和高位。一些遊手好閒的人，只想逃避徭役。胡亂地剃度出家，假託出家人的名號。貪圖享樂沒有止境，營求私利沒有停歇。出入于街巷裡弄，周旋於市場店舖。驅使畜生，聚積錢財貨物。以耕田織布為生，以經商販賣為業。所作所為與普通百姓一樣，所作所為與平民百姓沒有區別。在行為上違背了戒律的條文，在品德上沒有禮義廉恥的教訓。甚至親自進行搶劫偷盜，親自挖掘墻壁。製造妖言邪說，勾結豪強狡猾之徒。每每觸犯法律，自己陷入重刑。玷污真如（Tathata，佛教術語，指事物的本真狀態），傾覆美妙的佛法。這就好比雜草莠草，玷污了嘉美的禾苗。又好比污泥濁水，混淆了清澈的泉水。而且伽藍（Sangharama，寺院）的土地，本來是清凈的居所。棲息心靈的地方，理應崇尚幽靜寂寞。近代以來，建造了許多寺廟，不尋求空曠寂靜的地方，只追求喧鬧雜亂的場所。修繕建造得高低不平，房屋錯落雜亂。招來藏匿之人，引誘收容奸邪之徒。有的寺廟靠近權貴之家，緊鄰屠宰店舖。灰塵充滿房間，腥膻之氣瀰漫道路。只會增長輕慢之心，有損崇敬之義。況且老子傳授道教，本來就崇尚虛靜無為。

【English Translation】 English version The one wonderful Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Promote good deeds to repay the four kinds of kindness: the kindness of parents, sentient beings, the country, and the Three Jewels. Establish virtue to benefit the beings in the three realms: the desire realm, the form realm, and the formless realm. This is the benefit of leaving home. Shaving the head and beard is to fulfill one's aspirations, so one abandons hair and beautiful appearance. Changing worldly attire is to conform to the Buddhist path, so one removes the luxurious clothing of rulers and ministers. Although one cannot outwardly support parents, one cherishes filial piety in the heart. Although one violates the etiquette of serving the ruler, one suppresses the feeling of gratitude in the heart. Extending kindness to those who resent and those who are close, thereby achieving great harmony. May blessings extend to the visible and invisible realms, why be constrained by small transgressions? People of superior wisdom benefit sentient beings because they follow the Buddha's teachings. Ordinary people of lower intelligence suffer harm because they violate the teachings of the sages. Punish those who do evil, and those who do wrong will naturally reform. Promote good deeds, and those with insight will be influenced. This is just a general overview.

Edict on Purging and Regulating Buddhism Emperor Taiwu of the Tang Dynasty Your Majesty: Sakyamuni (Sakyamuni, the founder of Buddhism) expounded the teachings, with purity as the priority. Staying away from dust and defilement, cutting off greed and desire. Therefore, one can promote supreme achievements and cultivate good roots. Guiding the ignorant and becoming a ferry for sentient beings. Therefore, expounding scriptures and teachings, regulating and managing disciples. Subduing the mind and body, abandoning all attachments. Clothing and food all rely on the offerings of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). Since the Nirvana of the Perfectly Enlightened One (referring to the Buddha), the Dharma-image age (referring to the period after the Buddha's passing when only the image remains without actual realization) began to prevail, and the Dharma-ending age gradually declined, with many losses and abuses appearing. Thus, there arose some monks with improper conduct, seeking their own honor and high position. Some idle people only wanted to escape corvée labor. Recklessly tonsuring and leaving home, falsely claiming the title of renunciates. Craving enjoyment without end, seeking personal gain without ceasing. Entering and exiting streets and alleys, frequenting markets and shops. Driving livestock, accumulating money and goods. Making a living by farming and weaving, making a career by trading and selling. Their actions are the same as ordinary people, their actions are no different from commoners. In conduct, they violate the articles of the precepts, in morality, they lack the lessons of propriety, justice, integrity, and honor. They even personally engage in robbery and theft, personally digging through walls. Creating妖言邪說 (yāoyán xiéshuō, rumors and heresies), colluding with powerful and cunning people. Frequently violating the law, they themselves fall into severe punishment. Defiling the Tathata (Tathata, a Buddhist term referring to the true nature of things), overturning the wonderful Dharma. This is like weeds and tares, defiling the beautiful crops. It is also like muddy water, confusing the clear spring water. Moreover, the land of the Sangharama (Sangharama, monastery) was originally a pure dwelling. The place to dwell the mind should be quiet and secluded. In recent times, many temples have been built, not seeking empty and quiet places, but only pursuing noisy and chaotic places. The repairs and constructions are uneven, and the houses are scattered and disordered. Bringing in hidden people, enticing and harboring treacherous people. Some temples are close to the homes of powerful people, adjacent to slaughterhouses. Dust fills the rooms, and the stench fills the roads. It will only increase the heart of contempt, and damage the meaning of reverence. Moreover, Lao Tzu taught Taoism, which originally advocated emptiness and non-action.

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養志無為遺情物外。全真守一是謂玄門。驅馳世務尤乖宗旨。朕膺期馭宇興隆教法。深思利益情在護持。欲使玉石區分薰蕕有辯。長存妙道永固福田。正本澄源宜從沙汰。諸僧尼道士女官等。有精勤練行遵戒律者。並令就大寺觀居住。官給衣食勿令乏短。其不能精進戒行有闕者。不堪供養並令罷道。各還桑梓。所司明為條式務依法教。違制之事悉宜停斷。

令道士在僧前詔並表

唐太宗

貞觀十一年駕巡洛邑。黃巾先有與僧論者。聞之於上。乃下詔云。老君垂範義在清虛。釋迦貽則理存因果。求其教也。汲引之跡殊途。求其宗也。弘益之風齊致。然大道之興肇于遂古。源出無名之始。事高有形之外。邁兩儀而執行。包萬物而亭育。故能經邦致治反樸還淳。至如佛教之興。基於西域。逮於後漢。方被中土。神變之理多方。報應之緣匪一。洎于近世崇信滋深。人冀當年之福。家懼來生之禍。由是滯俗者聞玄宗而大笑。好異者望真諦而爭歸。始波涌于閭里。終風靡于朝庭。遂使殊俗之典。郁為眾妙之先。諸華之教。翻居一乘之後。流遁忘返于茲累代。今鼎祚克昌。既憑上德之慶。天下大定。亦賴無為之功。宜有解張闡茲玄化。自今已后齋供行立。至於稱謂道士女官可在僧尼之前。庶敦反本之俗暢於九有。

【現代漢語翻譯】 現代漢語譯本： 修養心志，順應自然，不為外物所牽絆。保全真性，堅守唯一，這就是玄門的正道。奔波於世俗事務，尤其違背修道的宗旨。我秉承天命，治理國家，興盛教法，深思如何使百姓受益，一心護持正道。想要使美玉和瓦石區分開來，香草和臭草有所辨別，使精妙的道法長存，使廣闊的福田永固，端正根本，澄清源流，應該從沙汰做起。對於那些精勤修行，遵守戒律的僧尼道士女官等，一律安排到大的寺觀居住，由官府供給衣食，不要讓他們缺乏。那些不能精進修行，戒律有所缺失的人，不堪接受供養，一律罷免其身份，各自返回家鄉。有關部門要明確制定條文，務必依法依教行事，違背制度的事情都要停止。

命令道士在僧人之前的詔書和奏表

唐太宗

貞觀十一年，太宗巡視洛陽。有黃巾道士先前與僧人辯論，太宗得知此事，於是下詔說：『老君（指老子，道教的創始人）垂示的規範，在於清靜虛無；釋迦（指釋迦牟尼，佛教的創始人）遺留的法則，在於因果報應。探求他們的教義，汲引眾生的途徑不同；探求他們的宗旨，弘揚利益的風尚一致。然而大道的興起，開始於遠古，源頭出自於無名之始，事理高於有形之外，執行于天地之間，包容萬物而使其生長。所以能夠治理國家，使百姓返璞歸真。至於佛教的興起，基於西域（指古代印度），到了後漢，才傳入中土。神異變化的道理多種多樣，報應的因緣不止一種。到了近代，崇信佛教的人越來越多，人們希望得到當年的福報，家家戶戶都害怕來生的災禍。因此，那些思想閉塞的人聽到玄妙的道教就大笑，那些喜好怪異的人盼望佛教的真諦而爭相歸附。起初，這股風氣在民間涌動，最終蔓延到朝廷。於是，使得外來的教典，成為各種精妙之道的首位，中華本土的教義，反而居於佛教之後。這種流弊已經持續了很多代。如今，我朝的國運昌盛，憑藉的是先輩的德行，天下安定，也依賴於無為而治的功勞。應該有所匡正，來闡揚這玄妙的教化。從今以後，齋戒供養，行立坐臥，乃至稱呼，道士女官都可以在僧尼之前。希望能夠敦厚返本的風俗，暢行於天下。』

【English Translation】 English version: Cultivate the will and embrace non-action, leaving worldly desires behind. Preserve the true nature and uphold the One, this is the essence of the Xuan Gate (玄門, Taoist school). Rushing about in worldly affairs is especially contrary to the tenets of cultivation. I have received the mandate to govern the realm and promote the teachings. Deeply considering the benefits to the people, my heart is set on protecting and upholding the true path. I wish to distinguish jade from stone, and differentiate fragrant herbs from foul ones, so that the wondrous Dao (道, the Way) may endure, and the vast field of blessings may be forever secure. To rectify the root and clarify the source, it is necessary to begin with purification. All monks, nuns, Taoists, and female officials who diligently practice and observe the precepts shall reside in large monasteries and temples, provided with food and clothing by the government, ensuring they lack nothing. Those who are unable to diligently practice and whose observance of the precepts is deficient are unworthy of support and shall be dismissed from their positions, returning to their hometowns. The relevant departments shall clearly formulate regulations, ensuring that all matters are conducted in accordance with the law and the teachings, and that all actions contrary to the regulations are halted.

Edict and Memorial Ordering Taoists to be Placed Before Monks

Emperor Taizong of Tang

In the eleventh year of the Zhenguan era, Emperor Taizong inspected Luoyang. A Yellow Turban (黃巾, Taoist sect) Taoist had previously debated with a monk, and the Emperor learned of this. Therefore, he issued an edict saying: 'Laojun (老君, referring to Lao Tzu, founder of Taoism) established the model of purity and emptiness; Sakyamuni (釋迦, referring to Sakyamuni Buddha, founder of Buddhism) left behind the principle of cause and effect. Seeking their teachings, the paths for guiding beings are different; seeking their tenets, the styles of promoting benefit are the same. However, the rise of the Great Dao (大道, the Great Way, Taoism) began in ancient times, originating from the beginning of the nameless, its affairs are beyond the realm of the formed, operating between heaven and earth, encompassing all things and nurturing their growth. Therefore, it can govern the country and bring about peace, returning the people to simplicity and purity. As for the rise of Buddhism, it was based in the Western Regions (西域, ancient India), and only entered the Central Plains (中土, China) during the Later Han dynasty. The principles of miraculous transformations are diverse, and the causes of karmic retribution are not singular. In recent times, the belief in Buddhism has deepened, people hope to obtain blessings in this life, and every household fears the misfortunes of the next life. Therefore, those with closed minds laugh at the profound Taoism, and those who love the strange eagerly flock to the true teachings of Buddhism. Initially, this trend surged in the villages, and eventually spread to the court. Thus, the foreign scriptures have become the foremost of all wondrous paths, and the teachings of China have been relegated to behind Buddhism. This malpractice has persisted for many generations. Now, the destiny of our dynasty is prosperous, relying on the virtue of our ancestors, and the peace of the realm also depends on the merit of non-action. There should be rectification to elucidate this profound transformation. From now on, during fasting and offerings, in standing and sitting, and even in addressing them, Taoists and female officials may be placed before monks and nuns. It is hoped that the custom of honoring the root and returning to the origin may flourish throughout the realm.'

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尊祖之風貽諸萬葉。時京邑僧徒各陳極諫。有司不納。沙門智實後生俊穎內外兼明。攜諸夙老隨駕陳表。乃至關口。其表略云。僧某等言。某年迫桑榆。始逢太平之世。貌同蒲柳。方值聖明之君。竊聞父有諍子君有諍臣。某等雖預出家。仍在臣子之例。有犯無隱。敢不陳之。伏見詔書。國家本系出自柱下。尊祖之風形於前典。頒告天下無德而稱。令道士等在僧尼之上。奉以周旋豈敢拒詔。尋老君垂範治國治家。所佩服章亦無改異。不立館宇不領門人。處柱下以全真。隱龍德而養性。智者見之謂之智。愚者見之謂之愚。非魯司寇莫之能識。今之道士不遵其法。所著冠服並是黃巾之餘。本非老君之裔。行三張之穢術。棄五千之妙門。反同張陵漫行章句。從漢魏以來。常以鬼道化于浮俗。妄托老君之後。實是左道之苗。若位在僧之上。誠恐真偽同流有損國化。如不陳奏何以表臣子之情。謹錄道經及漢魏諸史佛先道后之事。如別所陳。伏願天慈曲垂聽覽。

今上制沙門等致拜君親敕一首

敕旨君親之義在三之訓為重。愛敬之道凡百之行攸先。然釋老二門雖理絕常境。恭孝之躅事葉儒津。遂于尊極之地。不行跪拜之禮。因循自久迄乎茲辰。宋朝暫革此風。少選還遵舊貫。朕稟天經以揚孝。資地義而宣禮。獎以名教被

茲真俗。而瀨鄉之基克成天構。連河之化付以國王裁製之由諒歸斯矣。今欲令道士女官僧尼于君皇后及皇太子其父母所致拜。或恐爽其恒情。宜付有司詳議奏聞。

龍朔二年四月十五日。光祿大夫右相太子賓客上柱國高陽郡開國公臣許敬宗宣。

大莊嚴寺僧威秀等上沙門不合拜俗表一首

僧威秀等言。伏奉明詔令僧拜跪君父。義當依行理無抗旨。但以儒釋明教咸陳正諫之文。列化恢張俱進芻蕘之道。僧等荷國重恩。開以方外之禮。安居率土。得弘出俗之心。所以自古帝王齊遵其度。敬其變俗之儀。全其抗禮之跡。遂使經教斯廣代代漸多。宗匠攸遠時時間發。自漢及隋行人重阻。靈岫之風猶郁。仙苑之化尚疏。未若皇運肇興堤封海外。五竺與五嶽同鎮。神州將大夏齊文。皇華之命載隆。輶軒之涂接軫。莫不欽斯聖蹟興樹遺蹤固得。梵侶來儀相從不絕。今若返拜君父乖異群經。便登驚俗之譽。或陳輕毀之望。昔晉成幼沖。庾冰矯詔。桓楚飾詐。王謐抗言。及宋武晚季將隆虐政。制僧拜主尋還停息。良由事非經國之典。理越天常之儀。雖曰流言終纏顯議。況乃夏勃敕拜納上天之怒。魏燾行誅肆下癘之責。斯途久列備舉見聞。僧等奉佩慞惶投庇失厝。恐絲綸一發萬國通行。必使寰海望風。方弘失禮之譽。悠

{ "translations": [ "現代漢語譯本：", "茲事體大，關係到風俗習慣。而瀨鄉的基克成天構，連河的化付都按照國王的裁決來制定，想來也是這個道理。現在想要讓道士、女官、僧尼對君王、皇后以及皇太子和他們的父母行拜禮，恐怕會違揹他們一貫的情感。應該交給有關部門詳細討論，然後上奏。", "", "龍朔二年四月十五日，光祿大夫、右相、太子賓客、上柱國、高陽郡開國公臣許敬宗宣。", "", "大莊嚴寺僧人威秀等人呈上沙門不應拜俗的奏表一份：", "", "僧人威秀等人進言：我們恭敬地接受了明詔，命令僧人拜跪君王和父母。從道義上講，應當遵照執行，理應不敢違抗旨意。但是，儒家和佛家都闡明教義，都陳述正直的諫言。列國的教化得以恢弘張大，都採納了百姓的意見。僧人等承受國家深重的恩情，被允許享有方外之禮，安居於國土之上，得以弘揚出世之心。因此，自古以來的帝王都遵循這個制度，尊重他們改變世俗的禮儀，保全他們不跪拜的傳統。於是，佛經教義得以廣泛傳播，一代又一代地增多。宗師的道統悠遠，時時得以發揚。從漢朝到隋朝，人們前往求法的道路艱難險阻，靈岫的風範依然鬱積，仙苑的教化還很稀疏。不如當今皇運興盛，疆域擴充套件到海外。五竺（印度）與五嶽（中國的五座名山）一同鎮守國土，神州（中國）將與大夏（古代中國）一樣文明。皇華的使命得以發揚光大，使者的車隊絡繹不絕。無不欽佩這神聖的足跡，興建遺留下來的軌跡，因此，梵侶（僧侶）前來朝拜，絡繹不絕。現在如果讓僧人反過來拜君王和父母，就違背了眾多佛經的教義，就會招致驚世駭俗的評價，或者引來輕視和譭謗的言論。從前晉成帝年幼，庾冰假傳詔令，桓楚弄虛作假，王謐據理力爭。等到宋武帝晚年，將要施行暴政，制定僧人拜君主的制度，不久又停止了。實在是由於這件事不符合治理國家的典範，道理上超越了天常的禮儀。即使說是流言蜚語，最終也會纏繞著顯赫的議論。更何況夏桀強迫百姓朝拜，招致上天的憤怒，魏燾施行誅殺，肆意降下瘟疫的懲罰。這些事例早已被列舉出來，見聞廣博。僧人等奉命惶恐不安，不知所措。恐怕一旦絲綸（皇帝的詔令）發出，萬國都會通行，必定會使天下人望風而動，反而弘揚了失禮的惡名，悠", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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哉後代或接傚尤之傳。伏惟陛下中興三寶慈攝四生。親承付囑之旨。用勵學徒之寄。僧等內遵正教固絕跪拜之容。外奉明詔令從儒禮之敬。俯仰惟谷慚懼實深。如不陳請有乖臣子之喻。或掩佛化便陷惘君之罪。謹列眾經不拜俗文。輕用上簡。伏願天慈賜垂照覽。則朝議斯穆終遵途于晉臣。委略常談畢歸度于齊后。塵黷威嚴惟深戰戢。謹言。

龍朔二年四月二十一日上

時京邑僧等二百餘人。往蓬萊宮申表上請。左右相云。敕令詳議拜不拜未定。可待後集僧等乃退。於是大集西明。相與謀議共陳啟狀。聞諸寮寀云。

西明寺僧道宣等上雍州牧沛王論沙門不應拜俗啟一首

僧道宣等啟。自金河徙轍玉門揚化。歷經英聖載隆良輔。莫不拜首請道歸向知津。故得列剎相望仁祠棋佈。天人仰福田之路。幽明懷正道之儀。清信之士林蒸。高尚之賓云結。是使教分三法。垂萬載之羽儀。位開四部。布五乘之清范。頃以法海宏曠類聚難分。過犯滋彰。有塵御覽。下非常之詔。令拜君親。垂惻隱之懷。顯疏朝議。僧等荷斯明命感悼涕零。良由行缺光時。遂令上沾憂被。且自法教東漸亟涉窊隆。三被屏除五遭拜伏。俱非休明之代。並是暴虐之君。故使布令非經國之謨。乖常致良史之誚。事理難返還襲舊津。伏惟大

【現代漢語翻譯】 現代漢語譯本：恐怕後代會效仿這種做法並流傳下去。我懇請陛下中興佛法，慈悲攝受四生（指胎生、卵生、濕生、化生四種眾生）。親自秉承佛的囑託，以此來勉勵學徒的寄託。我們僧人內心遵從正教，堅決不跪拜；外在奉行陛下的詔令，按照儒家的禮儀來表達敬意。我們既感到慚愧又感到恐懼，實在非常惶恐。如果不上陳請求，就違背了臣子的本分；如果掩蓋佛法，就犯下了欺瞞君王的罪過。因此，我們恭敬地呈上眾多經典，不使用世俗的文辭，冒昧地呈上這份奏章。懇請陛下慈悲，予以審閱。這樣，朝廷的議論就會和諧，最終遵循晉朝大臣不拜的先例；委婉地拒絕世俗的常談，最終迴歸齊朝太后出家的道路。我們深感冒犯了陛下的威嚴，內心戰戰兢兢。謹呈。

龍朔二年四月二十一日 呈上

當時京城僧人等二百餘人，前往蓬萊宮呈上奏表請求。左右侍從說：『敕令詳細討論拜與不拜的問題尚未決定，可以等待下次集合僧人。』於是大家在西明寺集合，共同商議並呈上啟狀，傳聞各位官員採納了他們的意見。

西明寺僧人道宣等，向雍州牧沛王呈上關於沙門不應拜俗的啟狀一份

僧人道宣等啟奏：自從佛法從金河（指印度）轉移，在玉門關弘揚以來，歷經英明的聖主和偉大的輔佐，無不拜首請教，歸向真理的渡口。因此，寺廟林立，仁慈的祠堂像棋盤一樣分佈。天人和幽冥都仰仗著修福的道路，懷抱著正道的儀軌。清凈信仰的士人聚集，高尚的賓客如雲彙集。這使得佛法分為三藏，成為萬代的典範；僧人的地位分為四部（比丘、比丘尼、沙彌、沙彌尼），傳播五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的清凈規範。近來因為佛法如大海般廣闊，良莠難以區分，過錯日益顯現，以至於驚動了皇上的視聽。因此降下非常之詔，命令僧人拜君親。陛下懷著惻隱之心，公開討論朝廷的議論。我們僧人承受著這道明令，感動而涕零。實在是因為我們的行為不夠光明磊落，才導致皇上憂慮。而且自從佛法東傳以來，屢次經歷衰落和興盛，三次被禁止，五次被迫拜伏，這些都不是在英明時代發生的事情，而是發生在暴虐的君主統治時期。因此頒佈的命令不是治理國家的謀略，違背常理而招致史官的譏諷。事情的道理難以返回，只能沿襲舊有的道路。懇請陛下大

【English Translation】 English version: I fear that later generations will imitate this practice and pass it on. I humbly request Your Majesty to revive the Three Jewels (Buddha, Dharma, Sangha) and compassionately embrace the Four Kinds of Birth (womb-born, egg-born, moisture-born, and transformation-born beings). Personally uphold the Buddha's entrustment, and use this to encourage the hopes of the students. We monks inwardly follow the true teachings and firmly refuse to prostrate; outwardly, we follow Your Majesty's decree and express our respect according to Confucian etiquette. We feel both ashamed and fearful, and are truly apprehensive. If we do not present our request, we will violate the duty of subjects; if we conceal the Buddha's teachings, we will commit the crime of deceiving the ruler. Therefore, we respectfully present numerous scriptures, without using secular language, and presumptuously submit this memorial. We beseech Your Majesty's compassion to grant us your perusal. In this way, the court's discussions will be harmonious, and ultimately follow the precedent of the Jin dynasty ministers who did not bow; subtly reject secular common talk, and ultimately return to the path of the Qi dynasty empress who became a nun. We deeply feel that we have offended Your Majesty's dignity, and our hearts are filled with trepidation. Respectfully submitted.

Presented on the 21st day of the fourth month of the second year of Longshuo.

At that time, more than two hundred monks from the capital went to Penglai Palace to present a memorial requesting. The attendants on the left and right said, 'The imperial decree to discuss in detail whether to bow or not has not yet been decided, you can wait for the next gathering of monks.' So everyone gathered at Ximing Temple, discussed together and presented a petition, and it was rumored that the officials adopted their opinions.

Monk Daoxuan of Ximing Temple and others presented to the Duke of Pei of Yongzhou a petition on why Shamen (monks) should not bow to the laity.

Monk Daoxuan and others petition: Since the Dharma moved from the Jin River (referring to India) and was propagated at Yumen Pass, through the wise and sagely rulers and great assistants, all have bowed their heads to ask for guidance, returning to the ferry of truth. Therefore, temples stand in rows, and benevolent shrines are distributed like a chessboard. Gods and humans and the netherworld all rely on the path of cultivating blessings, embracing the rituals of the right path. Pure believers gather, and noble guests gather like clouds. This makes the Dharma divided into the Three Pitakas (Tripitaka), becoming a model for ten thousand generations; the position of monks is divided into the Four Assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerikās), spreading the pure norms of the Five Vehicles (Human-Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhayāna). Recently, because the Dharma is as vast as the sea, it is difficult to distinguish between good and bad, and faults are increasingly apparent, so that it has disturbed the Emperor's hearing. Therefore, an extraordinary decree was issued, ordering monks to bow to the ruler and parents. Your Majesty has a compassionate heart, openly discussing the court's discussions. We monks bear this clear order, moved to tears. It is really because our actions are not bright enough, that the Emperor is worried. Moreover, since the Dharma was transmitted to the East, it has repeatedly experienced decline and prosperity, being banned three times and forced to bow five times, these did not happen in enlightened times, but happened during the reign of tyrannical rulers. Therefore, the promulgated orders are not strategies for governing the country, violating common sense and inviting ridicule from historians. The principles of things are difficult to reverse, and can only follow the old path. We beseech Your Majesty to be great.

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王統維京甸攝御機衡。道俗來蘇繁務攸靜。今法門擁閉聲教莫傳。據此靜障拔難之秋。拯溺扶危之日。僧等叩閽難及。徒鶴望於九重。天階罕登。終棲遑于百慮。所以干冒陳款。披露冀得。俯被鴻私載垂提洽。是則遵崇付囑。清風被於九垓。正像更興。景福光於四海。不任窮塞之甚。具以啟聞。塵擾之深惟知慚惕。謹啟。四月二十五日。

西明寺僧道宣等上榮國夫人楊氏請論沙門不合拜俗啟一首(夫人帝后之母也敬崇正化大建福門造像書經架筑相續入出宮禁榮問莫加僧等詣門致書云爾)

僧道宣等啟。自三寶東漸六百餘年。四俗立歸戒之因。五眾開福田之務。百王承至道之化。萬載扇惟聖之風。故得寰海知歸生靈迴向。然以慧日既隱千載有餘。正行難登嚴科易犯。遂有稊稗涉青田之穢。少壯懷白首之徴。備例前經聞于視聽。且聖人在隱凡僧程器。後代住持非斯誰顯。故金石泥素表真像之容。法衣剔發擬全僧之相。依而信毀報果兩分。背此繕修俱非正道。又僧之真偽生熟難知。行德淺深愚智齊惑。故經陳通供。如海之無窮。律制別科。若涯之有際。宗途既列名教是依。設出俗之威儀。登趣真之圓德。固使天龍致敬幽顯歸心。弘護在懷流功不絕。比以時經濁染人涉凋訛。竊服飾詐之徒。叨幸憑虛之侶。行無動

【現代漢語翻譯】 現代漢語譯本 王統維京甸掌握著國家的樞要。 僧人和俗人前來，各種事務都得到了妥善安排。 如今佛法之門擁堵閉塞，佛陀的教誨難以傳揚。 正值這清靜被阻礙、解救危難的時刻，正是拯救溺水者、扶持危難者的日子。 僧人們叩拜朝廷卻難以傳達心聲，只能像白鶴一樣遙望九重天闕。 通往天庭的道路難以攀登，最終只能在重重憂慮中棲身。 因此，我們冒昧地陳述情況，希望能得到您的垂聽。 如果能蒙受您的恩澤，承載您的提攜和幫助，那麼就能遵從佛陀的囑託，清凈之風將吹遍整個世界，正法和像法將會再次興盛，美好的福祉將照耀四海。 我們深感自身力量的不足，只能將情況如實稟告，因擾亂了您而深感慚愧和不安。 謹此稟告。 四月二十五日。

西明寺僧人道宣等，爲了榮國夫人楊氏（她是皇帝和皇后的母親，敬重和推崇正法，大興福事，建造佛像，抄寫經書，搭建經架，絡繹不絕地出入宮禁，榮耀和恩寵無以復加。僧人們前往府上遞交書信，內容如下）上書，討論沙門不應禮拜世俗之人的問題。

僧人道宣等稟告： 自從佛法東傳六百多年以來，四種俗人建立了皈依受戒的因緣，五種僧眾開啟了修福積德的事業，歷代君王秉承至高的佛法教化，萬代都弘揚著聖人的風範。 因此，才能夠使天下百姓知曉歸宿，使蕓蕓眾生心向佛法。 然而，由於佛陀的智慧之光已經隱沒千餘年，正法難以奉行，嚴格的戒律容易被觸犯。 於是出現了稗草混入良田的污穢現象，年輕人也懷有如同老人的心態。 這些情況都已在之前的經典中有所記載，併爲人們所見所聞。 而且，聖人隱退後，凡俗僧人就成了衡量佛法的標準。 後世主持佛法的人，除了僧人，還有誰能彰顯佛法呢？ 所以，用金石泥土塑造佛像，用袈裟和剃髮來象徵完整的僧人形象。 依據佛法而信奉或詆譭，其報應和結果截然不同。 背離佛法而修繕或建造，都不是正道。 而且，僧人的真假、修行深淺、智慧高低，人們難以分辨，愚笨和聰明的人都感到迷惑。 所以，經典中陳述了普遍供養的方式，如同大海一樣無窮無盡；戒律中規定了特別施捨的條目，如同有邊際的堤岸。 宗派的途徑已經確立，名教也應以此為依據。 僧人樹立超脫世俗的威儀，是爲了登上趨向真理的圓滿功德。 這必然會使天龍致以敬意，使幽冥和顯現的世界都歸向佛法。 弘揚和護持佛法之心常在，所產生的功德永不間斷。 近來，由於時代污濁，人心凋敝，一些人竊取僧人的服飾進行欺詐，一些人僥倖地憑藉虛假的名聲。 他們的行為沒有...

【English Translation】 English version Wang Tongwei, the Duke of Jing, held the reins of the state. Monks and laypeople came, and various affairs were properly arranged. Now the gate of Dharma is blocked and closed, and the Buddha's teachings are difficult to spread. At this time of quiet obstruction and rescue from difficulties, it is the day to save the drowning and support the endangered. The monks kowtow to the court but cannot convey their voices, and can only look up to the ninefold heavens like cranes. The path to the heavenly court is difficult to climb, and in the end, they can only dwell in a hundred worries. Therefore, we presume to state the situation, hoping to be heard. If we can receive your grace, carry your support and help, then we can follow the Buddha's entrustment, and the pure wind will blow throughout the world, and the Right Dharma and Semblance Dharma will flourish again, and the beautiful blessings will shine on the four seas. We deeply feel our own inadequacy and can only report the situation truthfully, feeling ashamed and uneasy for disturbing you. Respectfully reported. April 25th.

Monk Daoxuan of Ximing Temple and others, wrote to the Lady Yang of Rong State (she is the mother of the emperor and empress, respects and promotes the Right Dharma, greatly promotes meritorious deeds, builds Buddha statues, copies scriptures, builds scripture shelves, and enters and exits the palace ban without end, with glory and favor beyond compare. The monks went to the mansion to deliver a letter, the content of which is as follows) to discuss the issue of shramanas (monks) not bowing to secular people.

Monk Daoxuan and others report: Since the Dharma spread eastward for more than six hundred years, the four types of laypeople have established the causes for taking refuge and receiving precepts, and the five types of Sangha have initiated the work of cultivating blessings and accumulating merit. The emperors of successive generations have upheld the supreme Dharma teachings, and for ten thousand generations have promoted the style of the sages. Therefore, it is possible to make the people of the world know their destination and make all living beings turn their hearts to the Dharma. However, because the light of the Buddha's wisdom has been hidden for more than a thousand years, the Right Dharma is difficult to practice, and the strict precepts are easily violated. Thus, there has been the defilement of weeds mixing into good fields, and young people also have the mentality of old people. These situations have been recorded in previous scriptures and have been seen and heard by people. Moreover, after the sages have retreated, ordinary monks have become the standard for measuring the Dharma. Who else can manifest the Dharma in later generations besides the monks who uphold the Dharma? Therefore, using gold, stone, and clay to sculpt Buddha statues, and using kasaya (robes) and shaving the head to symbolize the complete image of a monk. According to the Dharma, believing or slandering has completely different retribution and results. Renovating or building while deviating from the Dharma is not the right path. Moreover, it is difficult for people to distinguish the truth and falsehood of monks, the depth of their practice, and the level of their wisdom, and both the foolish and the wise feel confused. Therefore, the scriptures state the method of universal offerings, which is as infinite as the sea; the precepts stipulate the items of special donations, which are like embankments with boundaries. The paths of the schools have been established, and the teachings of names should also be based on this. Monks establish the dignified demeanor of transcending the world in order to ascend to the perfect merit of approaching the truth. This will inevitably cause the nagas (dragons) to pay their respects and cause the hidden and manifest worlds to turn to the Dharma. The heart of promoting and protecting the Dharma is always present, and the merits produced will never cease. Recently, due to the turbidity of the times and the decline of people's hearts, some people steal the robes of monks to deceive, and some people are fortunate enough to rely on false reputations. Their actions have no...

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于塵俗。道有翳于憲章。上聞御覽布君親之拜。乃迴天眷垂朝議之敕。僧等內省慚懼如灼如焚。相顧失守莫知投厝。仰惟佛教通屬四部。幽明敢懷竊議。夫人當斯遺寄。況復體茲正善崇建為心。垂範宮闈成明道俗。今三寶淪溺成濟在緣。輒用咨陳。希垂救濟。如蒙拯拔依舊住持。則付囑是歸弘護斯在。輕以聞簡追深悚息。謹啟。四月二十七日。

西明寺僧道宣等序佛教隆替事簡諸宰輔等狀一首

列子云。周穆王時西極有化人來。反山川移城邑。千變萬化不可窮極。穆王敬之若神重之若聖。此則佛化之初及也。朱仕行釋道安經錄云。秦始皇時西域沙門十八人來化始皇。弗從禁之。夜有金剛丈六人。破獄出之。始皇稽首謝焉。漢書云。武帝元狩中。開西域獲金人。率長丈餘。列之甘泉宮。帝以為大神。燒香禮拜。后遣張騫往大夏尋之。云有身毒國。即天竺也。彼謂浮圖。即佛陀也。此初知佛名相云。成帝都水使者劉向云。向檢藏書。往往見有佛經。此即周秦已行。姑皇焚之不盡。哀帝元壽中。使景憲往大月氏國。因誦浮圖經還。於時漢境稍行齋戒。據此曾聞佛法。中途潛隱重此中興。

後漢明帝永平中。上夢金人飛行殿前。乃使秦景等往西域尋佛法。遂獲三寶東傳雒陽。畫釋迦立像。是佛寶也。翻四十

【現代漢語翻譯】 現代漢語譯本：

處於塵世之中。道理被**所遮蔽。皇上聽聞御覽布君親之拜，於是迴轉天意，頒佈朝議的敕令。僧人們內心反省，慚愧恐懼如同被灼燒被焚燒一般，互相看著，不知所措。仰望思忖佛教通達四部，即使是身處幽冥之中，也不敢懷有竊議。如今夫人您正當此遺留重任，況且秉持著正善之心，以崇建爲念，為宮闈樹立典範，成就開明教化世俗。現在三寶正處於淪落衰敗之際，能否復興全在於因緣。因此冒昧地陳述此事，希望能夠得到您的救濟。如果能夠蒙受您的拯救提拔，依舊讓我們能夠住持寺廟，那麼佛的囑託便有了歸宿，弘揚佛法的責任也就在我們身上了。輕率地將此事上報，內心深感惶恐不安。謹啟。四月二十七日。 西明寺僧人道宣等，關於佛教興衰之事，上書諸位宰輔等的奏狀。 《列子》中說，周穆王時，西方極遠之地有化人前來，能夠反轉山川，移動城邑，千變萬化，沒有窮盡。穆王敬重他如同神明，重視他如同聖人。這大概就是佛教教化最初傳入的時候。《朱仕行釋道安經錄》中說，秦始皇時，西域沙門十八人前來教化秦始皇，秦始皇不聽從，將他們禁錮起來。夜裡有金剛丈六人，打破監獄將他們救了出來。秦始皇叩頭謝罪。漢書上說，漢武帝元狩年間，開通西域，獲得金人，大概身高一丈多，陳列在甘泉宮。武帝認為他是大神，燒香禮拜。後來派遣張騫前往大夏尋找，說那裡有身毒國（India），就是天竺（India） 。他們稱佛為浮圖（Buddha），也就是佛陀（Buddha）。這是最初知道佛的名號和形象。成帝時都水使者劉向說，我劉向檢查藏書，常常看到有佛經。這就是說周朝秦朝時已經有了佛經流傳，只是秦始皇焚書時沒有焚燒乾凈。哀帝元壽年間，派遣景憲前往大月氏國，因此誦讀浮圖經回來。當時漢朝境內漸漸開始盛行齋戒。根據這些記載，曾經聽說過佛法，只是中途潛藏隱沒，現在重新開始興盛。 後漢明帝永平年間，皇上夢見金人在殿前飛行。於是派遣秦景等人前往西域尋找佛法，於是獲得了三寶，向東傳入雒陽。畫了釋迦（Sakyamuni）立像，這是佛寶（Buddha Jewel）。翻譯了四十二章經。

【English Translation】 English version:

Being in the mundane world. The principles are obscured by . The Emperor, upon hearing of the presentation of obeisance to the ruler and parents, reversed the divine will and issued an edict for court discussion. The monks, reflecting inwardly, felt ashamed and fearful, as if being burned and scorched. Looking at each other, they were at a loss, not knowing what to do. They looked up and contemplated that Buddhism pervades the four parts, and even those in the netherworld dare not harbor secret discussions. Now that Your Ladyship is undertaking this legacy, and moreover, upholding righteousness and goodness, with the intention of building and establishing, setting an example for the palace and achieving enlightened teachings for the secular world. Now that the Three Jewels are in a state of decline, whether they can be revived depends on circumstances. Therefore, they venture to present this matter, hoping to receive your salvation. If they can receive your rescue and promotion, and still be able to preside over the temple, then the Buddha's entrustment will have a place to return to, and the responsibility of propagating the Dharma will rest on us. Hastily reporting this matter, we feel deeply apprehensive. Respectfully submitted. April 27th. A memorial from the monks Daoxuan and others of Ximing Temple, concerning the rise and fall of Buddhism, presented to the various chief ministers. The Liezi says that during the time of King Mu of Zhou, a transformed person came from the far west, who could reverse mountains and rivers, move cities, and undergo countless transformations without end. King Mu respected him as a god and valued him as a sage. This was probably the initial introduction of Buddhist teachings. The Zhu Shixing Shi Dao'an Jinglu says that during the time of Emperor Qin Shi Huang, eighteen shramanas (monks) from the Western Regions came to teach Qin Shi Huang, but Qin Shi Huang did not listen and imprisoned them. At night, eighteen-foot-tall vajras (divine beings) broke open the prison and rescued them. Qin Shi Huang kowtowed and apologized. The Han Shu says that during the Yuanshou era of Emperor Wu of Han, the Western Regions were opened up, and a golden man was obtained, about a foot tall, and displayed in Ganquan Palace. Emperor Wu considered him a great god and burned incense and worshiped him. Later, he sent Zhang Qian to Daxia to search for him, saying that there was a Sindhu (India), which is Tianzhu (India). They called the Buddha Futu (Buddha), which is Buddha (Buddha). This was the first time the name and image of the Buddha were known. Liu Xiang, the Director of Waterways during the reign of Emperor Cheng, said that when he examined the collection of books, he often saw Buddhist scriptures. This means that Buddhist scriptures were already circulating during the Zhou and Qin dynasties, but they were not completely burned during Qin Shi Huang's book burning. During the Yuanshou era of Emperor Ai, Jing Xian was sent to the Yuezhi kingdom, and he recited the Futu Sutra and returned. At that time, fasting and abstinence gradually became popular within the Han territory. According to these records, the Dharma had been heard of, but it was hidden and concealed in the middle, and now it is beginning to flourish again. During the Yongping era of Emperor Ming of the Later Han, the Emperor dreamed of a golden man flying in front of the palace. Therefore, he sent Qin Jing and others to the Western Regions to seek the Dharma, and thus obtained the Three Jewels and transmitted them eastward to Luoyang. A standing image of Sakyamuni (Sakyamuni) was painted, which is the Buddha Jewel (Buddha Jewel). The Sutra of Forty-Two Chapters was translated.

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二章經。是法寶也。迦竺來儀。是僧寶也。立寺于雒城西門。度人開化自近之遠。展轉住持終於漢祚。魏氏一代五主四十五年。隆敬漸深不聞拜毀。吳氏江表四主五十九年。孫權創開佛法。感瑞立寺名為建初。其後孫皓虐政將事除屏。諸臣諫之乃止。召僧而受五戒。

蜀中二主四十三年。於時軍國謀猷佛教無聞信毀。晉司馬氏東西立政。一十二主。一百五十六年。中朝四帝崇信之極不聞異議。唯東晉成帝咸康六年。丞相王導太尉庚亮薨后庾冰輔政。帝在幼沖。為帝出詔令僧致拜。時尚書令何充尚書謝廣等。議不合拜。往返三議。當時遂寢。爾後六十二年。安帝元初中。太尉桓玄以震主之威下書令拜。尚書令桓謙中書王謐等抗諫曰。今沙門雖意深於敬。不以形屈為禮。跡充率土而趣超方內。是以外國之君莫不降禮(如育王等禮比丘事)良以道在則貴。不以人為輕重(如魏文之軾干木漢光之遇子陵等)尋大法東流為日諒久。雖風移政易。而弘之不異。豈不以獨絕之化。有日用於陶漸。清約之風。無害於隆平者乎。玄又致書廬山遠法師。序老子均王侯於三大。遠答以方外之儀。不隸諸華之禮。乃著沙門不敬王者論五篇。其事由息。及安帝返政。還崇信奉終於恭帝。有宋劉氏八君五紀。雖孝武大明六年暫制拜君。尋依先

政。齊梁陳氏三代一百一十餘年。隆敬盡一信重逾深。中原魏氏十有餘君一百五十五年。佛法大行。備見魏收良史。唯太武真君七年聽讒滅法。經於五載感癘而崩。還興佛法終於靜帝。自晉失御中原。江表稱帝。國分十六(謂五涼四燕三秦二趙夏蜀是也)斯諸偽政信法不虧。唯赫連佛佛據有夏州。兇暴無厭以殺為樂。佩像背上令僧禮之。后為震死。尋為北代所吞。妻子刑刻具如簫子顯齊書。高齊在鄴六帝二十八年。信重逾前國無兩事。宇文周氏五帝二十五年。初武帝信重佛法。后納張賓之議。便受道法將除佛教。有安法師。著二教論以抗之。論云。九流之教。教止其身。名為外教。三乘之教。教靜心惑。名為內教。老非教主。易謙所攝。帝聞之存廢理乖。遂雙除屏。不盈五載身歿政移。隋氏承運二帝三十七年。文帝崇信載興佛法。海內建塔。百有餘州。皆發休瑞。具如圖傳。煬帝嗣錄改革前朝。雖令致敬僧竟不屈。自大化東漸六百餘年。三被誅除五令致拜。既乖經國之典。又非休明之政。刳斫之虐被于亂朝。抑挫之儀揚于絕代。故使事理乖常尋依舊轍。良以三寶為歸戒之宗。五眾居福田之位。雖信毀交貿殃咎推移。斯自人有窊隆。據道曾無興廢。所以千餘大聖出賢劫之大期。壽六萬年。住釋門之正法。況乃十六尊者作

化於三洲。九億應供護持於四部。據斯以述歷數未終。焉得情斷同符儒典。且易之蠱爻不事王侯。禮之儒行不臣天子。在俗四位。尚有不屈之人。況棄俗從道。而便責同臣妾之禮。又昊天上帝岳瀆靈祇君人之主。莫不祭饗而下拜。今僧受佛戒形具佛儀。天龍八部奉其道而仰其容。莫不拜伏于僧者。故得冥祐顯徴祥瑞雜沓。聞之前傳。豈復同符老氏均王侯於三大者哉。故沙門之宅生也。財色弗顧榮祿弗縻。觀時俗若浮雲。達形命如陽焰。是故號為出家人也。故出家不存家人之禮。出俗無沾處俗之儀。其道顯然。百代不易之令典者也。其流極廣故略述之。◎

◎今列佛經論明沙門不敬俗者。梵網經下捲雲。出家人法不禮拜國王父母六親。亦不敬事鬼神。涅槃經第六卷云。出家人不禮敬在家人。四分律云。佛令諸比丘長幼相次禮拜。不應禮拜一切白衣。佛本行經第五十三卷云。輸頭檀王與諸眷屬百官。次第禮佛已。佛言。王今可禮優波離等諸比丘。王聞佛教即從座起。頂禮五百比丘新出家者。次第而禮。薩遮尼干經云。若謗聲聞辟支佛法及大乘法。毀呰留難者。犯根本罪(今僧依大小乘經不拜君親是奉佛教今乃令違佛教拜跪俗人即不信佛語犯根本罪)又謗無善惡業報不畏後代。自作教人堅住不捨。是名根本重罪。大王

【現代漢語翻譯】 現代漢語譯本：教化普及於三洲（指欲界、色界、無色界）。九億阿羅漢級別的應供者護持著四部（比丘、比丘尼、優婆塞、優婆夷）。依據這些來敘述，歷史還未終結，怎麼能要求情感斷絕，如同儒家的經典一樣呢？況且《易經》的蠱卦爻辭說『不事王侯』，《禮記》的《儒行》篇說『不臣天子』。即使在世俗中，還有不屈服於權勢的人。更何況是拋棄世俗追求真理的人，怎麼能用對待臣妾的禮儀來要求他們呢？而且，無論是昊天上帝、山嶽河瀆等神靈，還是人間的君主，無不接受祭祀和下拜。現在，僧人受持佛戒，身形具備佛的儀容，天龍八部信奉他們的教義，仰慕他們的容貌，無不拜伏于僧人。因此能夠得到冥冥中的庇佑，顯現出祥瑞的徵兆。聽之前的傳聞，難道能和老子所說的『王侯與道並列三大』一樣嗎？所以，沙門的志向在於，不顧及錢財美色，不貪戀榮華利祿，看待世俗如同浮雲，明白生命如同陽焰。因此被稱為出家人。所以，出家人不遵循家人之禮，脫離世俗就不沾染世俗的儀軌。這個道理是顯而易見的，是百代不變的法令。它的影響極其廣泛，所以在此簡略地敘述。 現在列舉佛經佛論來證明沙門不尊敬世俗之人。《梵網經》下卷說：『出家人的法則是不禮拜國王、父母、六親，也不敬事鬼神。』《涅槃經》第六卷說：『出家人不禮敬在家人。』《四分律》說：『佛陀命令各位比丘按照年齡大小依次禮拜，不應該禮拜一切在家人。』《佛本行經》第五十三卷說：輸頭檀王（Suddhodana，凈飯王）與各位眷屬百官，依次禮拜佛陀之後，佛陀說：『大王現在可以禮拜優波離（Upali）等各位比丘。』國王聽聞佛陀的教誨，立即從座位上起身，頂禮五百位新出家的比丘，依次禮拜。《薩遮尼干經》說：『如果誹謗聲聞（Sravaka）、辟支佛（Pratyekabuddha）的佛法以及大乘佛法，譭謗阻撓他人修行，就犯了根本罪。』（現在的僧人依據大小乘經典不拜君親，這是奉行佛教，現在卻要違背佛教，拜跪世俗之人，就是不相信佛語，犯了根本罪。）又誹謗沒有善惡業報，不畏懼來世，自己這樣做還教唆他人，堅決不改變，這叫做根本重罪。大王

【English Translation】 English version: The teachings spread throughout the three realms (referring to the Desire Realm, Form Realm, and Formless Realm). Nine hundred million Arhat-level beings worthy of offerings protect the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). Based on these accounts, history has not yet ended, so how can we demand the severance of emotions, like the Confucian classics? Moreover, the Gu hexagram in the I Ching says, 'Do not serve kings and lords,' and the Ru Xing chapter in the Book of Rites says, 'Do not be a subject of the Son of Heaven.' Even in secular life, there are those who do not submit to power. How much more so for those who abandon secular life to pursue truth; how can we demand that they follow the etiquette of servants and concubines? Furthermore, whether it be the Azure Heaven God, the spirits of mountains and rivers, or the rulers of men, all receive sacrifices and prostrations. Now, monks receive the Buddha's precepts, their form embodies the Buddha's appearance, the Eight Classes of Gods and Dragons believe in their teachings and admire their appearance, and all prostrate themselves before the monks. Therefore, they can receive unseen blessings and manifest auspicious signs. According to previous accounts, how can this be the same as Lao Tzu's saying that 'kings and lords are equal to the Dao in the three great things'? Therefore, the aspiration of a Shramana (Sramana, ascetic) lies in disregarding wealth and beauty, not coveting glory and wealth, viewing the world as floating clouds, and understanding life as a mirage. Therefore, they are called those who have left home. Therefore, those who have left home do not follow the etiquette of family, and those who have left the world do not adhere to the customs of the world. This principle is obvious, and it is an unchanging law for hundreds of generations. Its influence is extremely broad, so I will briefly describe it here. Now, I will list Buddhist scriptures and treatises to prove that Shramanas do not respect secular people. The lower scroll of the Brahma Net Sutra says: 'The rules for those who have left home are not to bow to kings, parents, or six relatives, nor to respect ghosts and spirits.' The sixth scroll of the Nirvana Sutra says: 'Those who have left home do not respect those who remain at home.' The Sarvastivada Vinaya says: 'The Buddha ordered all bhikshus to bow to each other according to their age, and they should not bow to any laypeople.' The fifty-third scroll of the Buddha's Deeds Sutra says: After King Suddhodana (Suddhodana, father of Siddhartha) and all his relatives and officials had bowed to the Buddha in order, the Buddha said: 'Great King, now you may bow to the bhikshus such as Upali (Upali).' Upon hearing the Buddha's teachings, the king immediately rose from his seat and prostrated himself before the five hundred newly ordained bhikshus, bowing to them in order. The Satya Nigantha Sutra says: 'If one slanders the Dharma of Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), as well as the Mahayana Dharma, and obstructs others from practicing, one commits a fundamental offense.' (Present-day monks do not bow to rulers and parents based on the Mahayana and Hinayana sutras, which is to follow Buddhism. But now, to violate Buddhism and make them bow to secular people is to disbelieve the Buddha's words and commit a fundamental offense.) Furthermore, to slander that there is no good or bad karma, to not fear the afterlife, to do this oneself and also teach others, and to firmly adhere to it without changing, this is called a fundamental grave offense. Great King,

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。若犯此罪不自悔者。燒滅善根受無間苦。以王行此不善重業故。梵行羅漢諸仙聖人出國而去。諸天悲泣諸善鬼神不護其國。大臣輔相諍競相害。四方賊起天王不下。龍王隱伏水旱不調。死亡無數。時人不知是過。而怨諸天訴諸鬼神。是故行法行王為救此苦。不行此過。廣如經說。更有諸論文多不載。

僧道宣等白朝宰群公。伏見詔書令僧致敬君父。事理深遠非淺情能測。夫以出家之跡列聖齊規。真俗之科百王同軌。干木在魏。高杭而謁文侯。子陵居漢。長揖而尋光武。彼稱小道尚懷高蹈之門。豈此沙門不垂閑放之美。但以三寶向位。用敷歸敬之儀。五眾陳誠。載啟福田之道。今削同儒禮。則佛非出俗之人。下拜君父。則僧非可敬之色。是則三寶通廢。歸戒絕於人倫。儒道是師孔經尊于釋典。在昔晉宋備有前規。八座詳議足為龜鏡。僧等荷國重寄開放出家。奉法行道仰承聖則。忽令致拜有累深經。俯仰棲遑罔知投庇。謹列內經及以故事。具舉如前。用簡朝議請垂詳采。敬白。至五月十五日。大集文武官僚九品以上并州縣官等千有餘人。總坐中臺都堂將議其事。時京邑西明寺沙門道宣。大莊嚴寺沙門威秀。大慈恩寺沙門靈會。弘福寺沙門會隱等三百餘人。並將經文及以前狀。陳其故事以申厥理。時司禮太常伯隴西

【現代漢語翻譯】 現代漢語譯本：如果犯了這種罪過而不懺悔，就會燒燬善根，遭受無間地獄的痛苦。因為國王做了這種不善的重大惡業，導致持梵行的阿羅漢（梵文：Arhat，指斷盡煩惱，證得解脫的聖者）、諸位仙人和聖人離開國家而去。諸天神悲傷哭泣，善良的鬼神不再守護這個國家。大臣和輔佐互相爭鬥殘害，四方的盜賊蜂擁而起，天王不再降臨，龍王隱藏起來，導致水旱災害不調和，死亡的人數不計其數。當時的人們不知道這是過錯，反而怨恨諸天，控訴鬼神。因此，施行正法的國王爲了拯救這些苦難，不應該犯這種過錯。詳細的內容在其他經典中有記載。還有很多其他的論述，這裡就不一一列舉了。

僧人道宣等人稟告朝廷的宰相和各位官員：我們恭敬地看到詔書，命令僧人向君父致敬。這件事的道理深遠，不是淺薄的見識所能理解的。出家人的行為，歷代的聖人都遵循同樣的規範；世俗和出世俗的準則，歷代的君王都遵循同樣的軌跡。干木在魏國，高傲地拜見魏文侯；子陵在漢朝，只是長揖而不跪拜漢光武帝。他們自稱是小道，尚且懷有高尚隱逸的志向，難道我們這些沙門（梵文：Śrāmaṇa，指出家修道者）不應該保持清閑放逸的美德嗎？只是因為三寶（指佛、法、僧）的地位尊貴，才需要鋪設歸敬的儀式；五眾（指比丘、比丘尼、沙彌、沙彌尼、式叉摩那）陳述誠意，是爲了開啟培植福田的道路。現在如果削減僧人不同於儒生的禮儀，那麼佛就不是出世俗之人了；如果讓僧人跪拜君父，那麼僧人就沒有值得尊敬的形象了。這樣一來，三寶就會被徹底廢棄，歸依和戒律就會斷絕於人倫。儒家的道理成為老師，孔子的經典比佛教的經典更受尊重。過去晉朝和宋朝都有先例可循，八座（指三公、三師、三少）的詳細討論足以作為借鑑。我們僧人肩負著國家重任，弘揚出家之法，奉行佛法，仰仗聖人的法則。如果突然命令我們跪拜，就會有損於深奧的經典。我們感到惶恐不安，不知道該如何是好。我們謹將佛教經典以及以前的事例，全部列舉在前面，用來簡化朝廷的議論，請您詳細採納。恭敬稟告。到了五月十五日，朝廷召集文武官員九品以上以及各州縣的官員等一千多人，全部坐在中臺都堂，商議這件事。當時京城的西明寺沙門道宣，大莊嚴寺沙門威秀，大慈恩寺沙門靈會，弘福寺沙門會隱等三百多人，將佛教經典以及以前的奏狀，陳述其中的道理。

【English Translation】 English version: If one commits this offense and does not repent, their roots of goodness will be burned away, and they will suffer the pain of Avīci hell (Sanskrit: Avīci, the hell of incessant suffering). Because the king commits this inauspicious and grave karma, the Brahmacārins (Sanskrit: Brahmacārins, those who practice celibacy), Arhats (Sanskrit: Arhat, a perfected being who has attained liberation), immortals, and sages leave the country. The devas (Sanskrit: Deva, gods) weep in sorrow, and the virtuous spirits no longer protect the kingdom. The ministers and advisors contend and harm each other. Bandits rise up in all directions, the Heavenly Kings do not descend, the Dragon Kings conceal themselves, and droughts and floods are not regulated, resulting in countless deaths. The people of the time do not recognize this as a fault, but instead resent the devas and complain to the spirits. Therefore, a king who practices Dharma (Sanskrit: Dharma, the teachings of the Buddha) should avoid this fault in order to save the people from suffering. The details are extensively described in other sutras. There are many other discussions, which will not be listed here one by one.

The monks Daoxuan and others reported to the prime ministers and officials of the court: We respectfully acknowledge the imperial edict ordering monks to pay respect to the ruler and their parents. The principle behind this matter is profound and cannot be fathomed by shallow understanding. The conduct of those who have left home follows the same standards as those of past sages; the principles of the mundane and the supramundane are followed by all past rulers. Ganmu, in the state of Wei, haughtily greeted Marquis Wen; Ziling, in the Han dynasty, only bowed slightly to Emperor Guangwu. They claimed to follow minor paths, yet they cherished lofty aspirations. How can we, as Śrāmaṇas (Sanskrit: Śrāmaṇa, a wandering ascetic), not uphold the beauty of leisure and freedom? It is only because the Three Jewels (Buddha, Dharma, and Sangha) hold a position of honor that we need to establish rituals of reverence; the Five Assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerīs, and Śikṣamāṇās) express their sincerity in order to open the path to cultivating fields of merit. If we now diminish the differences between monks and Confucian scholars, then the Buddha is no longer a person who has transcended the mundane; if we make monks prostrate before the ruler and their parents, then monks will no longer have a respectable image. In this way, the Three Jewels will be completely abandoned, and refuge and precepts will be severed from human relationships. Confucian doctrines will become the teacher, and the Confucian classics will be more respected than the Buddhist scriptures. In the past, the Jin and Song dynasties had precedents to follow, and the detailed discussions of the Eight Seats (referring to high-ranking officials) can serve as a mirror. We monks bear the heavy responsibility of the nation, propagating the Dharma of leaving home, practicing the Dharma, and relying on the principles of the sages. If we are suddenly ordered to prostrate, it will be detrimental to the profound scriptures. We feel apprehensive and do not know where to turn. We respectfully present the Buddhist scriptures and past examples, listing them all above, in order to simplify the court's deliberations. Please consider them carefully. Respectfully reported. On the fifteenth day of the fifth month, the court summoned more than a thousand civil and military officials of the ninth rank and above, as well as officials from various prefectures and counties, to sit together in the central hall to discuss this matter. At that time, the Śrāmaṇa Daoxuan of Ximing Temple in the capital, the Śrāmaṇa Weixiu of Dazhuangyan Temple, the Śrāmaṇa Linghui of Daci'en Temple, and the Śrāmaṇa Huiyin of Hongfu Temple, along with more than three hundred others, presented the Buddhist scriptures and previous memorials, stating the reasons.

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郡王博叉謂諸沙門曰。敕令俗官詳議。師等可退。時群議紛紜不能畫一。隴西王曰。佛法傳通帝代既遠。下敕令拜君親又許朝議。今眾人立理未可通遵。司禮既曰職司。可先建議。同者署名。不同則止。時司禮大夫孔志。約執筆述狀如后。令主事大讀訖。遂依位署。人將太半。左肅機崔餘慶曰。敕令司別立議。未可轍承。司禮請散可各隨別狀送臺。時所送議文抑揚駁雜。今謹依所司上下區以別之。先列不拜之文。次陳兼拜之狀。後述致拜之議。善惡咸錄件之如左焉。

中臺司禮太常伯隴西王博叉大夫孔志約等議一首

竊以凡百在位。雖存敬上之道。當其為師尚有不臣之義。況佛之垂法事超俗表。剔發同於毀傷。擁錫異乎簪紱。出家非色養之境。離塵豈策名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披釋服而為孔拜。處俗涂而當法禮。存其教而毀其道。求其福而屈其身。再三研核謂乖通理。又道之為教雖全髮膚。出家超俗其歸一揆。加以遠標天構大啟皇基。義藉尊嚴式符高尚。並仍舊貫無點彝章。如必改作恐非稽古。雖君親崇敬用軫神衷。道法難虧還留睿想。既奉詢芻之詔。敢罄塵岳之誠。懼不愜允。追深戰惕。

司元議一首

肖形二氣。嚴父稱莫大之尊。資用五材。元后標則天之貴

【現代漢語翻譯】 現代漢語譯本 郡王博叉對眾沙門說：『朝廷已下令讓俗官詳細商議，各位可以先退下。』當時眾人議論紛紛，無法達成一致。隴西王說：『佛法傳入中原已經很久了，皇帝下令禮拜君親，也允許朝廷議論。現在眾人提出的理由還不能讓人信服。司禮既然負責此事，可以先提出建議，同意的人署名，不同意的人可以不署名。』當時司禮大夫孔志約執筆寫下奏狀如下，讓主事大聲讀完，然後按照官位署名，署名的人將近一半。左肅機崔餘慶說：『朝廷已經命令其他部門另行商議，不應該沿用舊的辦法。』司禮請求大家散開，可以將各自的意見單獨呈送給中臺。當時呈送的議文褒貶不一，內容駁雜。現在謹遵所司的命令，按照上下區分開來。先列出不禮拜的理由，再陳述兼顧禮拜的情況，最後敘述必須禮拜的意見。好的壞的都記錄下來，內容如下。

中臺司禮太常伯隴西王博叉、大夫孔志約等人的意見：

我認為，凡是在位之人，雖然有尊敬君上的道理，但作為老師，還有不臣服的意義。更何況佛所傳的法，超越世俗。剃髮等同於毀傷身體，拿著錫杖不同於戴著官帽。出家人不追求榮華富貴，遠離塵世不追求功名利祿。功德深厚可以普度眾生，佛法至高無上。何必爲了儒家的禮節而改變佛門的規矩，爲了世俗的禮儀而改變佛法的禮儀。儲存佛法卻毀壞佛道，追求福報卻屈辱自身。再三研究，我認為這不合常理。而且道教的教義雖然保全頭髮和面板，但出家修行，超脫世俗，其歸宿與佛教是一樣的。況且佛教遠播，奠定了國家的基業，道義上應該尊重，形式上應該符合高尚的品格。應該沿用舊的制度，不要改變舊的章程。如果一定要改變，恐怕不是傚法古制。雖然君親值得崇敬，應該體諒皇上的心意，但佛法不可違背，還請皇上三思。既然奉命徵求意見，我願意竭盡誠意，唯恐意見不被採納，內心感到戰戰兢兢。

司元議一首

天地二氣交合，父親被稱為最尊貴的人。利用五種材料，元后象徵著上天的尊貴。

【English Translation】 English version Prince Bocha said to the monks, 'The imperial order has instructed secular officials to deliberate in detail. You may withdraw for now.' At that time, the discussions were chaotic and no consensus could be reached. The Prince of Longxi said, 'Buddhism has been transmitted to the imperial court for a long time. The imperial order commands bowing to the ruler and parents, and also allows court discussions. The reasons presented by the people now are not yet convincing. Since the Sili (Court of Rituals) is in charge of this matter, they can first propose a suggestion. Those who agree should sign their names, and those who disagree may refrain from signing.' At that time, Kong Zhiyue, the Grand Master of the Court of Rituals, wrote a memorial as follows, which was read aloud by the chief clerk. Then, officials signed according to their ranks, and nearly half of them signed. Cui Yuqing, the Left Suji (Left Reminder Official), said, 'The imperial order has instructed other departments to deliberate separately. We should not follow the old methods.' The Sili requested everyone to disperse and submit their individual opinions to the Zhongtai (Central Secretariat). At that time, the submitted memorials contained mixed praise and criticism, and the content was complex. Now, in accordance with the order of the authorities, they are separated according to rank. First, the reasons for not bowing are listed, then the circumstances of balancing bowing are stated, and finally, the opinions for requiring bowing are described. Good and bad are recorded, and the contents are as follows.

A proposal from Bocha, the Earl of the Central Secretariat and Court of Rituals, the Prince of Longxi, and Kong Zhiyue, the Grand Master:

I believe that all those in positions of authority, although they have the duty to respect the ruler, as teachers, they also have the right not to be subservient. Moreover, the Dharma (law, teaching) transmitted by the Buddha transcends worldly matters. Shaving the head is equivalent to harming the body, and holding a khakkhara (monk's staff) is different from wearing an official's hat. Monks do not pursue wealth and honor, and those who leave the world do not seek fame and fortune. Profound merit can save all beings, and the Buddha's Dharma is supreme. Why should we change the rules of Buddhism for the sake of Confucian etiquette, and change the rituals of Buddhism for the sake of worldly etiquette? Preserving the Dharma but destroying the Buddhist path, seeking blessings but humiliating oneself. After repeated study, I believe this is unreasonable. Moreover, although the teachings of Daoism preserve hair and skin, those who leave home to cultivate, transcend the world, and their destination is the same as Buddhism. Furthermore, Buddhism has spread far and wide, laying the foundation for the country's foundation. In terms of morality, it should be respected, and in terms of form, it should conform to noble character. The old system should be continued, and the old regulations should not be changed. If it must be changed, I am afraid it is not emulating the ancient system. Although the ruler and parents are worthy of respect, the emperor's intentions should be understood, but the Buddha's Dharma cannot be violated. I hope the emperor will think twice. Since I have been ordered to solicit opinions, I am willing to do my best with sincerity, fearing that my opinions will not be adopted, and I feel apprehensive.

A proposal from the Siyuan (Department of State Affairs):

The two qi (primordial energies) of heaven and earth combine, and the father is called the most honorable person. Using the five materials, the empress symbolizes the nobility of heaven.

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。至於擎跪曲拳之禮。陶化之侶同遵。服勤就養之方。懷生之倫共紀。凡在君父理絕名言。而老釋二門出塵遺俗。虛無一旨離有會空。瑞見毗耶。闡慈悲之偈。氣浮函谷。開道德之篇。處木雁之間。養生在慮。罷色聲之相。寂滅為心。執禮蹈儀者。靡窮其要妙。懷忠履孝者。未酌其波瀾。理存太極之先。事出生靈之表。故尊其道則異其服。重其教則變其禮。爰自近古迄乎末葉。雖沿革暫乖而斯道無墜。洎哀纏雙樹慟結三號。防後進之虧風。約儒宗以控法。故當輔成舊教。豈應裁製新儀。誠宜屈宸扆之嚴。申方外之旨。委尊親之重。縱環中之遊。愚管斟量遵故為允。

司戎議一首

臣聞三災變火六度逾凝。二字為經百成攸緬。是以白毫著相。闡一乘于萬劫。紫氣浮影。混萬殊於一致。爰有儒津復軔殊軫。秀天地陰陽之稟。禮君臣父子之穆。故知循名責實矩跡端形。則教先於闕里。齋心力行修來悔往。則化漸于連河。釋為內防。雅有制於魏闕。儒為外檢。不能括其靈臺。別有玄宗素范振盪風物。翾鵬逸鷃促椿遼菌。無為無事何得何失。然則道佛二教俱為三寶。佛以佛法僧為旨。道以道經師為義。豈直攝生有托陶性通資。信亦為政是基裨聲濃化。而比丘未諭先生多僻。恃出俗而浮逸。以矜傲為夸誕。處匹夫之賤

【現代漢語翻譯】 現代漢語譯本：至於下跪、彎腰、屈膝、握拳這些禮節，儒家學說和道家伴侶都共同遵守。侍奉長輩、贍養父母的方法，所有有生命的倫常都共同遵循。凡是在君臣父子關係中，道理已經超越了言語能夠表達的範圍。而佛教和道教這兩個門派，超脫塵世，遺棄世俗，以虛無為宗旨，從有中體會空。佛陀在毗耶離城顯現瑞相，闡述慈悲的偈語；老子在函谷關留下紫氣，開創道德的篇章。他們身處世俗之中，卻以養生爲念；摒棄聲色犬馬，以寂滅為心。拘泥於禮儀的人，無法窮盡其中的精妙；滿懷忠孝之心的人，也未能領略其中的波瀾。道理存在於太極之前，事蹟超越了生靈之外。所以，尊重他們的道，就要改變他們的服飾；重視他們的教義，就要改變他們的禮節。從近古到末世，雖然沿革有時不合，但這種道統沒有墜落。等到佛陀在娑羅雙樹下涅槃，弟子們悲痛地發出三種哀號，爲了防止後輩學人有所缺失，用儒家的經典來約束佛家的法規。所以，應當輔助和成就原有的教義，怎麼能隨意裁減和制定新的儀軌呢？實在應該降低皇家的威嚴，申明方外之旨；放下尊貴的身份，縱情于自然之中。依我愚昧的見解，遵循舊制才是穩妥的。

司戎的奏議一篇

臣聽說三災之火變化，六度之河凝結，『二』字作為經典，百代都感到遙遠。因此，佛陀眉間白毫顯現瑞相，闡述一乘之法于萬劫之中；老子出關時紫氣浮動，將萬殊歸於一致。於是，儒家的學說重新起步，開闢了不同的道路，吸取了天地陰陽的稟賦，重視君臣父子的倫理。所以，要知道按照名分來要求實際，用規矩來端正行為，那麼教化就始於孔子的故鄉；齋戒身心，努力實踐，修身改過，那麼教化就逐漸普及到連河一帶。佛教是內在的防範，雅正之士對朝廷有所匡正；儒家是外在的約束，卻不能完全包括人的心靈。另外還有玄妙的宗旨，樸素的規範，震盪社會風氣。小鵬和麻雀，壽命長短不同；大椿和朝菌，生命長短各異。無為無事，又有什麼得失呢？既然如此，道教和佛教都是三寶。佛教以佛、法、僧為宗旨，道教以道、經、師為要義。難道僅僅是養生有所寄託，陶冶性情可以互相資助嗎？相信這也是為政的基礎，有助於聲名遠播，教化深入。但是，比丘不瞭解儒家學說，儒生大多偏頗，依仗出世俗而放蕩不羈，把矜持傲慢當作誇耀，身處平民的地位。

【English Translation】 English version: As for the rituals of kneeling, bowing, bending, and clasping hands, Confucian scholars and Daoist companions alike observe them. The methods of serving elders and supporting parents are commonly followed by all living beings with moral principles. In the relationships of ruler and subject, father and son, the principles have surpassed the realm of words. However, the Buddhist and Daoist schools, transcending the mundane world and abandoning worldly customs, take emptiness as their guiding principle, comprehending emptiness from existence. The Buddha manifested auspicious signs in Vaishali, expounding verses of compassion; Lao Tzu left behind purple aura at Hangu Pass, initiating the chapters of morality. They dwell amidst the mundane, yet focus on nourishing life; they renounce sensual pleasures and take tranquility as their heart. Those who adhere to rituals and ceremonies cannot exhaust their profound essence; those who cherish loyalty and filial piety have not fully grasped their vastness. The principles exist before the Taiji (the Supreme Ultimate), and the events transcend the realm of living beings. Therefore, to respect their Dao (the Way), one must change their attire; to value their teachings, one must alter their rituals. From ancient times to the end of the era, although the changes may be temporarily inconsistent, this tradition has not declined. When the Buddha entered Nirvana under the twin Sala trees, the disciples mourned with three cries of sorrow, to prevent shortcomings in later generations, they used Confucian classics to restrain Buddhist rules. Therefore, one should assist and accomplish the original teachings, how can one arbitrarily reduce and create new rituals? It is truly appropriate to lower the imperial majesty, to declare the principles beyond the mundane; to put down the noble status, to indulge in nature. In my humble opinion, following the old system is the proper course.

A Memorial from the Minister of War

I have heard that the fires of the three calamities change, and the rivers of the six degrees congeal. The character 'two' is taken as a classic, and a hundred generations feel it is distant. Therefore, the white hair between the Buddha's eyebrows manifests auspicious signs, expounding the One Vehicle in ten thousand kalpas; the purple aura floats when Lao Tzu leaves the pass, unifying the myriad differences into one. Thus, Confucianism restarts and opens up different paths, absorbing the endowments of heaven and earth, yin and yang, and valuing the ethics of ruler and subject, father and son. Therefore, one must know to demand reality according to name, and to correct behavior with rules, then education begins in the hometown of Confucius; fasting the mind and body, striving to practice, cultivating oneself and repenting of past mistakes, then education gradually spreads to the Lian River area. Buddhism is internal defense, and righteous people correct the court; Confucianism is external restraint, but it cannot completely encompass the human mind. In addition, there are profound tenets and simple norms that shake social customs. The Peng bird and the sparrow have different lifespans; the Da Chun tree and the ephemeral mushroom have different lifespans. Without action and without affairs, what is there to gain or lose? Since this is the case, both Daoism and Buddhism are the Three Treasures. Buddhism takes the Buddha, Dharma, and Sangha as its purpose, and Daoism takes the Dao, the scriptures, and the teacher as its essence. Is it merely that nourishing life has a place to rely on, and cultivating temperament can help each other? I believe that this is also the foundation of governance, which helps to spread fame and deepen education. However, the Bhikkhus do not understand Confucianism, and most Confucian scholars are biased, relying on being detached from the world and being unrestrained, taking holding oneself and arrogance as boasting, and being in the position of commoners.

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。直形骸于萬乘。忘子育之恩。不降屈於三大。固君父所宜革。乃臣子所知非。遂降綸璽是改其弊。雖履孝居忠昌言改轍。而稽古愛道參酌群情。懷響者谷不銷聲。撫塵者山無隔細。必備輿人之頌。以貢芻蕘之說。何則柱史西浮千有餘祀。法流東漸六百許年。雖歷變市朝而事無損益。唯庾冰責沙門之拜。桓玄議比丘之禮。幸有何充進奏慧遠陳書。事竟不行道終不墜。是以大易經綸三聖。蠱象不事王侯。大禮充牣兩儀儒行不臣天子。亦有嚴陵踞謁光武。亞夫長揖漢文。介冑豈曰觸麟。故人不為纓網。惟舊詎先師道。法侶何后戎昭。上則九天真皇十地菩薩。下則南山四皓淮南八公。或順風而禮謁。或御氣而游處。一以貫之靡得而屈。十室忠信亦豈無其人哉。五刑之設關三木者不拜。豈五德之具居三服者拜之。罪之不責。恭肅德之誠足容養。然則含識之類。懷生之流。莫不致身以輸忠。彼則不臣王者。莫不竭力而尊孝。彼則不敬其親。雖約㢮三章律輕三尺。有一於此。三千其大。而不被以嚴誅。置於巨責者。豈不以道釋與堯孔殊制。傷毀與禮教正乖。蓮華非結綬之色。貝葉異削圭之旨。人以束帶為彝章。道則冠而不帶。人以束髮為華飾。釋則落而不容。去國不為不忠。辭家不為不孝。出塵滓割愛于君親。奪嗜慾棄情于妻子。

理乃區分於物類。不可涯檢于常涂。生莫重於父母。子則不謝。施莫厚于天地。物則不答。君親之恩事絕名象。豈稽首拜首可酬萬分之一者歟。出家之於君父。豈曰全無輸報。一念必以人王為愿首。四諦則于父母為弘益。方祛塵劫永離死生。豈與夫屈膝為盡忠。色養為純孝而已矣。必包之俗境。處之儒肆。屈其容降其禮。則不孝莫過於絕嗣。何不制以婚姻。不忠莫大於不臣。何不令稱臣妾。以袈裟為朝服。稱貧道而趨拜。儀範兩失名稱兼舛。深恐一跪之益。不加萬乘之尊。一拜之勞式彰三服之墜。則所不可而豈然乎。王者無父事三老。無兄事五更。君人之尊亦有所敬。法服之敬不敬其人。若屈其數則卑其道。數而可卑道則云缺矣。豈若存敬於己。存道於物。敬存則己適。道在則物尊。尊道所以敬於物。敬物亦所以尊於己也。況復形猶身也。道若影焉。身既如聲。道亦如響。形動則影隨。聲揚則響應。道崇則形寵。身替則道息。豈可使居身之道屈于道外之身。豈可使方外之人存於身中之敬。又彼守一居道不離塵俗。若可拜之是謂俗之道而可俗俗又參道。則一當有二而道不專行矣。安可以區道俗之常域保專一之至誠哉。據僧祇律。敬袈裟如敬佛塔。謂袈裟為福田衣。衣名銷瘦。取能銷瘦煩惱。鎧名忍辱。取能降伏魔軍。亦

喻蓮華不染泥滓。亦為諸佛之所幢相。則袈裟之為義其至矣。夫若損茲佛塔壞彼幢相。將輕忍辱更貶福田。甚用危疑終迷去取。解衣而拜則越俗非章甫之儀。整服而趨則緇衣異朝宗之典。故禪幽舍衛之境。步屏高門之地。理絕朝請事乖榮謁。豈不謂我崇其道。所以彼請其來。請而卑之復何為者。廬山為道德所居。不在搜揀之例。甘棠為聽訟所息。式致勿翦之思。山與樹之無心。且以德而存物。法與道之有裕。豈崇道而遺人。語曰。人能弘道則道亦須人而行也。王人雖微位。在諸侯之上。行道之輩焉復可卑其禮。若謂兩為欺詭。則可一而寢之。寢之之道則芟剃之之謂。是則所奪者多。何止降屈而已。若謂兩為濃助。則宜崇之。崇之之道則尊貴之之謂。豈可尊貴其道而使其恭敬哉。假以金翠為真儀。不以金翠而增肅。以芻狗而尊像。不以芻狗而加輕。肅敬終寄於道輕重不繫於物。物之不能遷道。亦猶道之恒隨於物矣。沙門橫服於己。資法服而為貴。莫不敬其法服而豈繫於人乎。不拜之典義高經律。法付國王事資持護。法為常也。常行不易。一隅可革千門或爽。通有護法之資。塞有墜法之慮。與其墜之曷若護之。何必屈折于僧容。盤辟於法服。使萬國歸依者居蒂芥于其間哉。語曰因人所利而利之。則利之之術亦可因其精詣而

【現代漢語翻譯】 現代漢語譯本：蓮花出淤泥而不染，也常作為諸佛的莊嚴象徵。所以，袈裟的意義是非常深遠的。如果毀壞佛塔，破壞佛的莊嚴象徵，那就是輕視忍辱，貶低福田，實在令人疑惑，不知該如何取捨。脫下衣服來拜見僧人，那是超越世俗禮儀，不合乎士大夫的裝束；穿著僧服去朝見，又與朝廷的禮儀相悖。所以，禪宗隱居在舍衛國那樣的偏遠地方，僧人也只是在豪門貴族門外徘徊。他們不參與朝廷的請示，也不追求榮華富貴。難道不是因為我們崇尚他們的道，所以他們才應邀而來嗎？既然邀請了，又為何要貶低他們呢？廬山是高僧大德居住的地方，不在搜查篩選之列。甘棠樹下是召伯聽訟休息的地方，人們尚且表達不要砍伐的思念之情。山和樹本無心，尚且因為有德之人而得以儲存，佛法和佛道如此寬裕，難道要崇尚佛道而遺棄僧人嗎？古語說：『人能弘揚道，道也需要人來行。』國王的使者雖然官位卑微，也在諸侯之上，弘揚佛道的人，怎麼可以輕視他們的禮節呢？如果認為雙方都是虛偽做作，那麼可以取消這種禮節。取消的辦法就是讓僧人還俗。這樣一來，所剝奪的東西就太多了，不僅僅是降低禮遇而已。如果認為雙方都是真心幫助，那麼就應該尊重他們。尊重的辦法就是尊崇他們，怎麼可以尊崇佛道，卻讓他們恭敬國王呢？即使用金銀珠寶來裝飾佛像，也不會因此而增加莊嚴；即使用草扎的狗來祭祀，也不會因此而顯得輕慢。莊嚴和恭敬最終在於道，輕重不在於外物。外物不能改變道，也就像道始終伴隨著外物一樣。沙門將袈裟橫披在身上，憑藉法服而顯得尊貴，人們尊敬的是法服，難道是因為僧人本身嗎？不拜的禮儀，在經律中也有很高的地位。佛法交付給國王，需要國王的護持。佛法是永恒不變的，一旦改變了一個角落，就可能破壞整個體系。通達的人有護法的功德，閉塞的人有破壞佛法的憂慮。與其破壞它，不如保護它。何必讓僧人屈從於世俗的禮儀，讓法服受到貶低，使萬國歸依的人，心中產生芥蒂呢？古語說：『因為別人所喜歡的而使他得到利益，那麼使他得到利益的方法，也可以因為他的精深造詣而』

【English Translation】 English version: The lotus flower emerges from the mud unsullied, and it also serves as an adornment and symbol for all Buddhas. Therefore, the meaning of the Kasaya (Buddhist robe) is profound. If one were to damage Buddhist stupas (pagodas) and destroy these symbols, it would be akin to belittling forbearance (ksanti) and diminishing the field of merit (punya-ksetra), causing great doubt and confusion about what to accept and reject. To remove one's clothes to bow to a monk would be to transgress worldly customs and be unbecoming of a scholar's attire. To approach in monastic robes would be to deviate from the court's ceremonial dress. Therefore, Zen (Dhyana) retreats to the remote realms of Sravasti (an ancient Indian city), and monks linger outside the high gates of noble families. They abstain from courtly requests and refrain from seeking honor and visits. Is it not because we revere their path (dharma) that they are invited? Having invited them, why then demean them? Mount Lu (a famous mountain in China) is where virtuous monks reside and is exempt from searches and selections. The sweet pear tree (Gantang) provided shade for Shao Bo (a virtuous official) to hear lawsuits, and people expressed their longing not to cut it down. Mountains and trees are without intention, yet they are preserved because of virtuous people. The Dharma and the Way (Dao) are abundant, so how can one revere the Way and abandon the people who practice it? As the saying goes, 'People can propagate the Way, and the Way also needs people to be practiced.' Although the king's envoy may be of humble rank, he is above the feudal lords. How can one demean the etiquette of those who practice the Way? If it is said that both are deceitful and false, then it can be ended. The way to end it is to defrock the monks. In that case, what is taken away is much more than just lowering the courtesy. If it is said that both are genuinely helpful, then they should be respected. The way to respect them is to honor them. How can one honor the Way and yet make them pay respects to the king? Even if gold and jade are used to adorn a true image, it does not increase its solemnity. Even if straw dogs are used as sacrificial offerings, it does not add to their insignificance. Solemnity and reverence ultimately reside in the Way; weight and lightness are not tied to objects. Objects cannot alter the Way, just as the Way constantly accompanies objects. The Sramana (Buddhist monk) wears the Kasaya across his body, valuing it as a Dharma robe. Everyone respects the Dharma robe; it is not tied to the person. The principle of not bowing has high standing in the Sutras (scriptures) and Vinaya (monastic rules). The Dharma is entrusted to the king, and its protection relies on him. The Dharma is constant and unchanging. If one corner is changed, a thousand doors may be damaged. Those who are enlightened have the merit of protecting the Dharma, while those who are ignorant have the worry of destroying the Dharma. Rather than destroying it, why not protect it? Why must monks be forced to conform to worldly etiquette, and the Dharma robe be demeaned, causing those who have taken refuge from all nations to harbor resentment? As the saying goes, 'Benefit others by what they like, and the method of benefiting them can also be based on their profound attainments.'

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為利矣。洎乎日光上照皇運攸宗。海接天潢枝連寶構。藉無上之道。闡無疆之業。別氏他族敬猶崇往。神基靈派道豈撝今。此為甚不可一也。月氏東國寶祚斯俟。定水玄波法雲彩潤。高解脫之慶。演常住之福。王前帝昔尚或攸遵。主聖臣良胡寧此變。臣愚千慮萬不一得。儻緣斯創造無益將來。于恒河沙劫有毫釐之累。雖率土碎首群生粉骨。何以塞有隱之責。蠲不忠之罪。此為甚不可二也。臣所以汲汲其事區區其誠。搔首捫心隳肝瀝膽。伏願聖朝重興至教。恒春柰苑永轉法輪。一心歡錄其人。百祚遠光于帝冊。則雖死猶生朝夕可矣。竊惟詔旨微婉義難適莫。天情畫一則可使由之。睿想傍求。則誰不竭慮。臣以庸昧何足寓言。以兩教為無。則崇之於聖運。聖而崇之則非無矣。以兩教為有。則筆削于明時。時而削之恐非有矣。斯所以岐路徘徊兩端交戰。道宜存跡理未懨心。管豈天窺蛙焉海測。理絕庶幾之外。事超智識之表。自可懷鉛閣筆扣寂銷聲。而欲鳥處程言竽中竊吹。將聳聾聽而齊俗。與瞽視而均叟。雖有罄於心靈。終不詣于聞見也。直以八風迥扇。萬籟咸貢其音。兩曜升暉。千形不匿其影。茲焉企景是庶轉規。就日心葵輸涓驛露。而靦顏漿夏履薄冰春。兢惕已甚。𧹞畏交集。謹議。

司刑太常伯劉祥道

【現代漢語翻譯】 現代漢語譯本：爲了利益啊！等到日光照耀，皇家的運勢長久。如同大海連線天河，枝條連線寶貴的建築。憑藉無上的佛法，開創無邊的功業。其他氏族都尊敬並效仿過去的做法。神聖的基礎和靈驗的流派，怎麼能因為現在而改變呢？這是最不應該做的事情之一啊！月氏東方的國家，他們的國運就寄託於此。清澈的定水，玄妙的波浪，佛法的雲彩，多彩的滋潤。宣揚高度解脫的喜悅，演說常住不變的福祉。過去的帝王尚且遵循這些，英明的君主和賢良的臣子，怎麼能改變這些呢？我愚笨，即使思考千萬次，也難以得到一個正確的答案。如果因為這件事而有所創造，對未來沒有益處，那麼即使經過恒河沙數般的劫難，也會有絲毫的壞處。即使全國人民粉身碎骨，又怎麼能彌補隱瞞的責任，免除不忠的罪過呢？這是最不應該做的事情之二啊！所以我才如此急切地處理這件事，如此真誠地表達我的心意。我搔頭捫心，竭盡心力。希望聖明的朝廷能夠重興佛教，讓恒春的柰樹園永遠轉動法輪。一心歡喜地記錄這些人的功績，讓百代的福祉永遠照耀在帝王的史冊上。這樣即使死了也像活著一樣，早晚都可以安心了。我私下認為，詔書的旨意微妙婉轉，難以捉摸。如果天子的心意已經確定，那麼就可以按照旨意行事。如果天子廣泛地徵求意見，那麼誰不會竭盡心思呢？我如此平庸愚昧，又有什麼資格發表意見呢？如果認為佛教和道教都沒有用處，那麼當初又為什麼要藉助聖明的運勢來推崇它們呢？既然已經推崇了，那就不能說它們沒有用處。如果認為佛教和道教有用處，那麼為什麼要讓史官在史書上刪減它們呢？既然要刪減，恐怕就不能說它們有用處了。所以我才在岔路上徘徊，兩種想法交戰。道理上應該保留它們的痕跡，但心裡卻並不認可。我如同用竹管窺視天空，像青蛙測量大海，道理超出了我的認知範圍，事情超出了我的智識範圍。本來可以懷著筆墨，擱置筆端，保持沉默，不發一言。但現在卻想學鳥兒在樹上築巢，在竽中偷偷地吹奏，想要以此來驚醒耳聾的人，和世俗之人一樣，和瞎子一樣看待事物。即使我傾盡心力，最終也無法讓人們聽到和看到。只因爲八方的風都在吹動，萬種聲音都在發出自己的聲音。兩顆太陽都在升起，所有的影子都無法隱藏。我只能仰望，希望能夠傚法，轉變自己的想法，像葵花向著太陽，像水滴輸送露水一樣。但我卻厚著臉皮，像夏天喝著濃漿，像春天踩著薄冰一樣，兢兢業業，恐懼不安。謹議。 司刑太常伯 劉祥道

【English Translation】 English version: It is for the sake of benefit! Until the sunlight shines and the imperial fortune lasts long. Like the sea connecting to the Milky Way, branches connecting to precious buildings. Relying on the supreme Dharma, creating boundless achievements. Other clans respect and emulate the past practices. The sacred foundation and efficacious lineage, how can they be changed because of the present? This is one of the most unacceptable things! The country east of Yuezhi (an ancient people inhabiting Central Asia), their national destiny rests on this. Clear still water, profound waves, Dharma clouds, colorful nourishment. Proclaiming the joy of high liberation, expounding the blessings of permanence. Past emperors still followed these, wise rulers and virtuous ministers, how can they change these? I am foolish, even if I think thousands of times, it is difficult to get a correct answer. If there is creation because of this matter, it will not benefit the future, then even after kalpas (an aeon in Hindu and Buddhist cosmology) as numerous as the sands of the Ganges, there will be a slight harm. Even if the people of the whole country are shattered to pieces, how can they compensate for the responsibility of concealment and avoid the crime of disloyalty? This is the second most unacceptable thing! That's why I am so eager to deal with this matter, so sincerely express my heart. I scratch my head and examine my heart, exhausting my efforts. I hope that the wise court can revive Buddhism, and let the Hengchun (perpetual spring) Naimu (Naimu is a kind of tree) garden forever turn the Dharma wheel. Joyfully record the merits of these people with one heart, and let the blessings of hundreds of generations forever shine on the imperial annals. In this way, even if I die, it will be like living, and I can be at peace morning and evening. I privately think that the meaning of the imperial edict is subtle and difficult to grasp. If the emperor's intention has been determined, then it can be carried out according to the edict. If the emperor seeks opinions widely, then who will not exhaust their thoughts? I am so mediocre and foolish, what qualifications do I have to express my opinions? If you think that Buddhism and Taoism are useless, then why did you use the wise fortune to promote them in the first place? Since they have been promoted, then it cannot be said that they are useless. If you think that Buddhism and Taoism are useful, then why should the historians delete them in the history books? Since they are to be deleted, I am afraid it cannot be said that they are useful. That's why I am wandering at the crossroads, and two ideas are fighting. In principle, their traces should be preserved, but my heart does not approve. I am like peeping at the sky with a bamboo tube, like a frog measuring the sea, the truth is beyond my cognitive range, and the matter is beyond my intellectual range. Originally, I could have held the ink, put down the pen, kept silent, and said nothing. But now I want to learn from the birds building nests in the trees, secretly playing in the yu (a free-reed mouth organ), wanting to wake up the deaf with this, and treat things like the secular people, and look at things like the blind. Even if I exhaust my efforts, I will not be able to let people hear and see. Only because the winds of the eight directions are blowing, and all kinds of sounds are making their own voices. The two suns are rising, and all the shadows cannot be hidden. I can only look up, hoping to emulate, change my thinking, like a sunflower facing the sun, like a drop of water delivering dew. But I shamelessly, like drinking thick syrup in summer, like stepping on thin ice in spring, work diligently, and feel fearful and uneasy. Respectfully submitted. Liu Xiangdao (a name), the Grand Master of the Court of Judicial Review

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竊以朝廷之敘肅敬為先。生育之恩色養為重。釋老二教今悉反之。抗禮于帝王。受敬于父母。而優容自昔迄乎今代。源其深致蓋有以然。諒由剔發有異於冠冕。袈裟無取于章服。出家故無家人之敬。舍俗豈拘朝廷之禮。至於玄教清虛道風遐曠。高尚其事不屈王侯。帝王有所不臣。蓋此之謂。國家既存其道所以不屈其身。望準前章無違舊貫。謹議。議拜者。明沙門應致拜也。昔皇覺御㝢尚開信毀之源。豈惟像末不流弘約之議。頃以法海宏曠類聚難分有穢玄猷。頗聞朝聽。致使拘文之士。廢道從人。較而言之。未曰通方之巨唱也。余所以考諸故實隨而彈焉。庶崇佛君子。或能詳覽。

議沙門兼拜狀合三首

左威衛長史崔安都錄事沈玄明等議狀一首

竊以紫氣騰真。玄牝之風西被。白虹沈化。涅槃之蘊東流。轡羽驤霞。影王京而凝眾妙。津慈照寂。啟金園而融至道。義冠空有。理洞希夷。祛濟塵蒙薰滌因累。神道裨教茲焉有徴。坦躅業已遵從。流弊義資懲革(彈曰守法高尚稱為流弊違經拜俗謂之懲革即事不可其如理何)原夫在三之敬六位。峻尊卑之象。百行之本四始。旌罔極之談。本立然後道生。敬形於焉禮穆。寔王化之始。乃天地之經。佛以法為師。帝以天為則。域中有四大王者居一焉。王道既其齊衡

【現代漢語翻譯】 現代漢語譯本： 我認為朝廷的禮儀以肅敬為先，父母的養育之恩以盡心奉養為重。現在佛教和道教卻完全顛倒了這些。他們對帝王不行禮，接受父母的敬拜，卻仍然從古至今都受到優待。探究其深層原因，大概是因為剃髮與戴冠不同，袈裟與華麗的官服不同。出家人本來就沒有對家人的敬意，捨棄世俗又怎會拘泥於朝廷的禮儀呢？至於道教，其清靜虛無的道風曠遠高妙，那些高尚之士不向王侯屈服，這就是帝王也有所不能臣服的。國家既然保留了他們的道統，所以不強迫他們屈身行禮。希望按照之前的規定，不要違背舊例。我謹提出建議。建議行拜禮，是說明沙門應該行拜禮。過去皇覺（指皇帝）治理天下，尚且開啟了信奉或譭謗佛教的爭論，難道僅僅在末法時代才不推行弘揚或約束佛教的議論嗎？近來因為佛法廣大深遠，良莠不齊，其中有玷污玄妙之士，朝廷有所耳聞，以致於拘泥於文字的人，廢棄佛道而順從世俗。比較而言，這算不上是通達事理的宏大見解。所以我考察了過去的史實，隨即提出彈劾。希望崇尚佛教的君子，或許能夠詳細審閱。

關於沙門兼行拜禮的奏狀，共三篇

左威衛長史崔安都、錄事沈玄明等人的奏議一篇

我認為，紫氣升騰，象徵著玄妙的道風向西方傳播；白虹消逝，象徵著涅槃的奧義向東方流傳。佛的儀容如彩霞般飛揚，在王都顯現，凝聚著各種玄妙；慈悲的教義照亮寂靜，開啟金色的園林，融合至高的道理。佛教的意義超越了空與有，佛教的道理洞察了虛無與實在。它祛除塵世的矇蔽，洗滌業力的積累。神道輔助教化，這方面是有徵驗的。平坦的大道已經遵循，流弊的現象應該懲戒革除（彈劾說：遵守佛法的高尚行為被稱為流弊，違背佛經的拜俗行為被稱為懲戒革除，就事論事是不可以的，從道理上講又該如何呢？）。追溯在三之敬（指天、地、君），六位（指君臣、父子、兄弟）的禮儀，是爲了樹立尊卑的形象；百行（各種德行）的根本，四始（指孝、悌、忠、信）的開端，是爲了表彰無窮無盡的孝道。根本確立了，然後道義才能產生；敬意表現出來，然後禮儀才能莊嚴。這實在是王道教化的開端，是天地執行的常理。佛以佛法為老師，帝王以天道為法則。世間有四大（地、水、火、風）王者，帝王是其中之一。王道既然要與天道齊平一致

【English Translation】 English version: I believe that the court's etiquette should prioritize solemn respect, and the gratitude for parents' nurturing should emphasize devoted care. However, Buddhism and Taoism have completely reversed these principles. They do not bow to emperors and receive reverence from parents, yet they have been favored from ancient times to the present. Investigating the deep reasons for this, it is probably because shaving the head is different from wearing a crown, and the kasaya (袈裟, Buddhist robe) is different from splendid official attire. Monks originally have no respect for family members, and those who abandon the secular world would not adhere to the court's etiquette. As for Taoism, its pure and ethereal Taoist spirit is vast and profound, and those noble individuals do not submit to princes and dukes. This is what is meant by even emperors having something they cannot subjugate. Since the state preserves their doctrines, it does not force them to bow. I hope that according to the previous regulations, the old practices will not be violated. I respectfully submit this suggestion. The suggestion to perform bowing is to clarify that shramanas (沙門, Buddhist monks) should perform bowing.

In the past, Emperor Huangjue (皇覺, referring to the emperor) governed the world and even initiated debates about believing in or slandering Buddhism. Is it only in the degenerate age that discussions about promoting or restricting Buddhism are not carried out? Recently, because the Buddhist Dharma is vast and profound, and the good and bad are difficult to distinguish, there are those who defile the profound scholars, which the court has heard of, leading those who adhere to the literal meaning to abandon the Buddhist path and follow the secular world. Comparatively speaking, this cannot be considered a grand view of understanding principles. Therefore, I have examined the historical facts and immediately submitted an impeachment. I hope that gentlemen who admire Buddhism may be able to review it in detail.

Memorials on Shramanas Performing Bowing, a total of three pieces

A memorial from Cui Andu (崔安都), Left Commandant of the Guards, Shen Xuanming (沈玄明), Recorder, and others

I believe that the rising purple aura symbolizes the spread of the profound Taoist spirit to the West; the disappearing white rainbow symbolizes the flow of Nirvana's (涅槃) mysteries to the East. The Buddha's appearance is like flying colorful clouds, appearing in the capital and condensing various mysteries; compassionate teachings illuminate silence, opening golden gardens and integrating supreme principles. The meaning of Buddhism transcends emptiness and existence, and the principles of Buddhism penetrate nothingness and reality. It removes the obscurations of the world and washes away the accumulation of karma. The divine path assists in teaching, and there is evidence of this. The flat road has already been followed, and the phenomena of abuses should be punished and reformed (the impeachment says: the noble behavior of abiding by the Dharma is called abuses, and the behavior of bowing to secular customs in violation of the scriptures is called punishment and reform. It is not possible to discuss the matter on its own, but how should it be from the perspective of reason?). Tracing back to the respect for the Three (referring to Heaven, Earth, and Ruler), and the etiquette of the Six Positions (referring to ruler and minister, father and son, brothers), is to establish the image of hierarchy; the foundation of the Hundred Practices (various virtues), and the beginning of the Four Beginnings (referring to filial piety, fraternal duty, loyalty, and trustworthiness), is to commend the endless filial piety. Once the foundation is established, then morality can arise; once respect is expressed, then etiquette can be solemn. This is truly the beginning of the kingly way of teaching, and the constant principle of the operation of heaven and earth. The Buddha takes the Dharma as his teacher, and the emperor takes the way of Heaven as his principle. There are Four Great (earth, water, fire, wind) Kings in the world, and the emperor is one of them. Since the kingly way must be equal and consistent with the way of Heaven

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。天法固乃同貫。身為法器法惟道本。黃冠慕道緇裳奉佛。致敬君父眇契玄波(彈曰。佛法乃寰外之尊。帝王為域中之大。教存而令屈折。不羈還類編人。此乃法水壅而不流。何玄波之眇契耶)且夫戒錄才高。猶盡肅于膜拜。況乎貴賤懸邈頓遺恭于屈膝(彈曰。王謐云。沙門所以上下相敬而抗禮。宸居者良以宗致既同則長幼成序。津途有隔則義無降屈。誠哉是言。可為龜鏡矣)必以山林獨往物我兼忘。混親疏齊寵辱。惠我不為是。損己詎稱非。自當泯若無情。湛然恒寂。安假仰迦維而頓顙。覿天尊而雅拜。塵容不異俗。致敬未乖真(彈曰。沙門落采披緇。道俗懸隔拜違佛教。具顯經文。而言敬未乖真容不異俗。此乃指南為北。反白成玄)且伯陽緒訓于和光。不輕演教於常禮。妙葉謙尊之德。遠符鄰照之規(伯陽誕自姬周。身充柱史。為官則王朝之一職。言道儒宗之一流拜伏君親固其宜矣。至若不輕之禮四眾乃權道之一時。其猶文命入裸俗而解裳。不可例率土以為模楷)又三極之中師居其末。末猶展敬。本何疑哀(彈曰。釋眾所以師資相敬。正以教義不殊故耳。非是約本末而言。何孟浪之甚也)若以袈裟異乎龍黼。縠巾殊于鷩弁。服既戎矣。拜何必華。各循其本無爽彝式。其有素履貞遁清規振俗神化肹響戒行精勤。藻掞

桐鸞梵清霄鶴。錦旌徴獸瓊符御靈。德秀年耆。蠲其拜禮。自余初學後進聲塵寂寥。並令盡敬君父。請即編之恒憲(彈曰。若以不拜為非。則德秀年耆詎宜蠲免。若以不拜為是。則後進初學無宜令拜進退矛盾去取自乖。請即編之恒憲。何所見之短乎)如此則進德修業。出塵之軌彌隆。苦節棲壇。入道之心逾勵。玄風斯遠國章惟緝。庶可以詳示景。則靜一訛弊(彈曰。以乖宗為景。則謂守法為訛弊。約斯以驗余何可觀)自我作古奚舊之拘。夫鏡非常之理。必藉非常之照。天鑒玄覽體睿甄微。探象外之遺宗。極環中之幽致。雖則暫駭常聽。抑亦終置大道。謹議。

右清道衛長史李洽等議狀一首

竊以道教沖虛釋門秘寂。至於照仁濟物崇義為心。乃眷儒風理言不異(彈曰。儒教所明不逾寰域。釋宗所辯高出見聞。故魏東陽王丕曰。佛法沖洽非儒墨者所知。今言不異。何多謬耶)至若宿德耄齒。戒律無虧。棲林遁谷。高尚其事。若斯儔輩可致尊崇。其有弱齔蒙求薰脩靡譽。背真混俗心行多違。以此不拜義難通允(彈曰。夫稱沙門者何也。謂紹法象賢。發矇啟化。儀乏搢紳之飾。教殊廊廟之規求宗故所以直骸孰可分其德業。矯俗故由茲抗禮。寧容隔以尊卑)但在家在國事親事君。不拜之儀何可以訓(彈曰。誠哉奉君

【現代漢語翻譯】 現代漢語譯本 桐鸞梵清霄鶴（都是祥瑞的象徵）。錦繡旌旗招引神獸，用美玉雕琢的符節駕馭神靈。對於那些道德高尚、年事已高的長者，可以免除拜禮。至於其他初學後進、聲名不顯的人，都應該尊敬君父。請將這些編入永久的法令之中。（彈劾者說：如果認為不拜是不對的，那麼道德高尚、年事已高的長者為何要免除拜禮？如果認為不拜是對的，那麼後進初學者就不應該被要求行拜禮。這種進退矛盾、取捨不當的做法，請問您看到了什麼短處？）如果這樣做，那麼進德修業、脫離塵世的道路將會更加興盛，苦行隱居、進入正道的心將會更加堅定。玄妙的風氣將會遠播，國家的法度將會更加完善。或許可以詳細地展示美好的景象，糾正清靜無為的弊端。（彈劾者說：把違背宗旨的行為當作美好的景象，那麼就是認為遵守法規是弊端。用這個來驗證，還有什麼值得稱道的？）自我開創先例，何必拘泥於舊俗？要洞察非同尋常的道理，必須憑藉非同尋常的明鑑。上天明察秋毫，體察聖明的智慧，辨別細微之處，探尋形象之外的宗旨，窮盡環繞之中的幽深意境。雖然暫時會使人感到震驚，但最終還是會歸於大道。我謹提出以上建議。 右清道衛長史李洽等人的奏議。 我認為道教崇尚虛無，佛教崇尚寂靜。至於彰顯仁愛、救濟萬物、崇尚道義為核心，這與儒家的思想並沒有什麼不同。（彈劾者說：儒教所闡明的道理沒有超出世俗的範圍，佛教所辯論的道理遠遠超出了見聞的範圍。所以魏國的東陽王丕說，佛法深奧精妙，不是儒家和墨家所能理解的。現在說沒有不同，這有多麼荒謬啊！）至於那些有德行的老者，戒律沒有虧損，隱居山林，品德高尚。這樣的同輩可以給予尊重和崇敬。至於那些年幼無知、剛剛開始學習、沒有聲譽的人，背離真理、混同世俗，心行多有違背。因此，不讓他們行拜禮，在道義上難以被允許。（彈劾者說：所謂的沙門是什麼呢？就是傚法佛陀，學習賢人，啓發矇昧，教化眾生。他們的服飾缺少士大夫的裝飾，他們的教義不同於朝廷的規矩。探求宗旨，所以能夠正直地立身，誰可以區分他們的德行和事業？匡正世俗，所以要抗拒世俗的禮節，怎麼能用尊卑來區分呢？）但是，在家要孝敬父母，在國要侍奉君主，不拜的禮儀怎麼可以用來教導呢？（彈劾者說：確實是這樣，侍奉君主

【English Translation】 English version The phoenix-carriage, Brahma's clear sky, and the crane (all auspicious symbols). Brocade banners summon divine beasts, and jade talismans control spirits. For those of virtuous character and advanced age, the requirement of bowing may be waived. As for other novices and those of lesser renown, they should all respect their rulers and fathers. Please codify these into permanent laws. (The impeacher says: If not bowing is deemed wrong, then why should those of virtuous character and advanced age be exempt? If not bowing is deemed right, then novices and those just beginning should not be required to bow. This contradiction in advancing and retreating, in choosing and rejecting, what shortcomings do you see?) If this is done, then the path of advancing in virtue and cultivating one's character, of escaping the mundane world, will be even more prosperous, and the heart of asceticism and dwelling in seclusion, of entering the path, will be even more resolute. The profound spirit will spread far and wide, and the laws of the nation will be even more complete. Perhaps it can clearly demonstrate the beautiful scenery and correct the errors of quietism. (The impeacher says: Taking the violation of the doctrine as a beautiful scenery means considering the observance of the law as a drawback. Judging by this, what else is worth praising?) I create precedents, why be bound by old customs? To perceive extraordinary principles, one must rely on extraordinary insight. Heaven discerns clearly, embodies sagacious wisdom, distinguishes subtle details, explores the doctrines beyond appearances, and exhausts the profound meanings within the circle. Although it may temporarily shock the common ear, it will ultimately lead to the Great Path. I respectfully submit the above suggestions. The memorial of Li Qia, the Chief Secretary of the Qingdao Guard, and others. I believe that Taoism values emptiness, and Buddhism values stillness. As for manifesting benevolence, saving all beings, and valuing righteousness as the core, this is not different from the ideas of Confucianism. (The impeacher says: The principles elucidated by Confucianism do not exceed the scope of the secular world, and the principles debated by Buddhism far exceed the scope of hearing and seeing. Therefore, Wang Pi, the Prince of Dongyang of the Wei Dynasty, said that the Buddha-dharma is profound and subtle, not something that Confucianists and Mohists can understand. Now to say that there is no difference, how absurd is that!) As for those virtuous elders, whose precepts are without flaw, who live in seclusion in the mountains and forests, and whose character is noble. Such peers can be given respect and reverence. As for those who are young and ignorant, who have just begun to learn, and who have no reputation, who deviate from the truth, mix with the secular world, and whose actions often violate the principles. Therefore, not allowing them to bow is difficult to be justified in terms of righteousness. (The impeacher says: What is a Shramana? It is to emulate the Buddha, learn from the sages, enlighten the ignorant, and teach all beings. Their clothing lacks the adornments of officials, and their doctrines are different from the rules of the court. Seeking the doctrine, so they can stand upright, who can distinguish their virtue and career? To correct the customs, so they resist the secular etiquette, how can they be distinguished by rank?) However, at home, one should be filial to parents, and in the country, one should serve the ruler, how can the etiquette of not bowing be used to teach? (The impeacher says: Indeed, serving the ruler

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親者無宜不拜。沙門不事王侯。背恩天屬。以拜為訓。似未之思)望請勒拜垂憲於後。謹議。

長安縣令張松壽議狀一首

竊惟。佛道二門虛寂一致。縱不能練心方外擯影人間。猶須跡與俗分事與時隔。然今出家之輩多雜塵伍。外以不屈自高。內以私謁為務。徒有入道之名。竟無離俗之實(彈曰。不科簡懲屈者奉法而然。私謁者誠違教義。只可峻其彼不逞之流。寧容縱火昆崗而欲俱焚玉石耶)至若君親之地禮兼臣子。孝敬所宗義深家國。不有制度何以經綸。望請僧尼道士女冠等。道為時須事因法會者。雖在君后聽依舊式。舍此以往並令贊拜。若歸覲父母子道宜申。如在觀寺任遵釋典(彈曰。夫僧尼合拜則無宜不拜。不合豈簡時方何得剃髮。同是一人約處便開。異禮法服始終無二。據事遂制殊經此乃首鼠兩端。要時妄立)庶其以卑屈為恥。稍屏浮競。以道德自尊。漸弘教法。輒進愚管。伏增慚戰。謹議。

中臺司禮太常伯隴西王博叉執議狀奏一首

司禮議僧尼道士女冠等拜君親等事一五百三十九人議請不拜。

右大司成令狐德棻等議稱。竊以凡百在位咸隆奉上之道。當其為師尚有不臣之義。況佛之垂法事越常規剔發同於毀傷。振錫異乎簪[廿/(爾*(乏-之+(犮-乂+又)))]。

【現代漢語翻譯】 現代漢語譯本： 親屬沒有不應該拜見的。沙門（Śrāmaṇa，指佛教出家修行者）不侍奉王侯。背棄恩情和天生的親屬關係，卻以拜見作為訓誡，似乎沒有經過深思熟慮。希望下令推行拜見的禮儀，作為後世的典範。這是我的建議。

長安縣令張松壽的建議書：

我私下認為，佛道兩門追求的虛無寂靜的境界是一致的。即使不能修煉內心，超脫世俗，隱居山林，也應該在行為上與世俗有所區別，在事務上與時代有所隔閡。然而，現在出家的人大多混雜在世俗之中，表面上以不屈服於世俗自命清高，暗地裡卻以私下拜訪權貴為要務。徒有入道的名聲，卻沒有真正脫離世俗的實際。（批駁：不加選擇地懲罰，那些不屈服的人是奉公守法，而私下拜訪的人確實違背了教義。只能嚴厲懲罰那些不守規矩的人，怎麼能像縱火燒燬崑崙山一樣，想要把玉石和瓦礫一起燒燬呢？）至於君主和親屬的地位，禮儀上兼顧了臣子和子女的身份。孝敬是所尊崇的，道義關係到國家。沒有制度，如何治理國家？希望僧尼、道士、女冠等，因為時代需要，或者因為法會等原因，需要在君主之後出現的，可以聽任他們依舊按照舊的規矩行事。除此之外，都應該讓他們贊拜。如果回家探望父母，應該盡到子女的孝道。如果在寺廟或道觀里，就聽任他們遵守佛教或道教的典籍。（批駁：僧尼應該拜見的，就沒有不應該拜見的。不應該拜見的，難道可以因為時間地點不同就改變嗎？同樣是一個人，因為所處的環境不同就改變禮儀，剃髮的形制始終沒有改變。根據具體情況制定不同的制度，這實在是首鼠兩端，爲了迎合時勢而隨意制定。）希望他們以卑躬屈膝為恥辱，稍微收斂浮誇和競爭，以道德自尊自重，逐漸弘揚教法。我冒昧地提出這些愚蠢的建議，內心感到慚愧和不安。這是我的建議。

中臺司禮太常伯隴西王博叉的建議書：

司禮部門討論僧尼、道士、女冠等拜見君主和親屬等事宜，一共有五百三十九人建議不拜。

右大司成令狐德棻等人的建議稱：我認為，凡是在位的人都應該推崇奉上的道理。即使是老師，也有不把自己當臣子的道理。況且佛教所宣揚的教法超越了常規，剃髮等同於毀傷身體，拿著錫杖不同於戴著簪子。

【English Translation】 English version: Relatives should invariably be greeted with a bow. Śrāmaṇas (Buddhist monks) do not serve kings and nobles. To turn one's back on kindness and natural kinship, yet to take bowing as a precept, seems ill-considered. I hope that an order will be issued to enforce the practice of bowing, as a model for posterity. This is my suggestion.

Memorial from Zhang Songshou, Magistrate of Chang'an County:

I humbly believe that the pursuit of emptiness and tranquility is consistent between Buddhism and Daoism. Even if one cannot cultivate the mind to transcend the mundane world and retreat to the mountains, one should still distinguish oneself from the secular world in conduct and separate oneself from the times in affairs. However, most of those who have left home now mingle with the common people. Outwardly, they pride themselves on not submitting to the world, but inwardly, they are preoccupied with private visits to the powerful. They have the name of entering the Way, but not the reality of leaving the world. (Rebuttal: Indiscriminately punishing, those who do not submit are acting in accordance with the law, while those who make private visits are indeed violating the teachings. One can only severely punish those unruly elements; how can one set fire to Mount Kunlun, wanting to burn both jade and rubble together?) As for the positions of ruler and relatives, etiquette encompasses the roles of both subject and child. Filial piety is what is revered, and righteousness is related to the country. Without a system, how can the country be governed? I hope that monks, nuns, Daoists, and female Daoist practitioners, etc., who need to appear after the ruler because of the needs of the times or because of religious gatherings, may be allowed to follow the old rules. Otherwise, they should all be made to offer praise and bows. If they return home to visit their parents, they should fulfill the filial duties of children. If they are in temples or monasteries, they should be allowed to follow the Buddhist or Daoist scriptures. (Rebuttal: Monks and nuns who should bow should invariably bow. Those who should not bow, can it be changed because of different times and places? It is the same person, and the etiquette changes because of the different environments in which they are located; the form of shaving the head has never changed. To create different systems based on specific circumstances is truly double-dealing, arbitrarily creating things to cater to the times.) I hope that they will be ashamed of being obsequious, slightly restrain their extravagance and competition, respect themselves with morality, and gradually promote the teachings. I presumptuously offer these foolish suggestions, feeling ashamed and uneasy in my heart. This is my suggestion.

Memorial from Wang Bocha of Longxi, Grand Master of Ceremonies of the Central Platform:

The Department of Ceremonies discussed the matter of monks, nuns, Daoists, and female Daoist practitioners bowing to rulers and relatives, etc. A total of five hundred and thirty-nine people suggested not bowing.

The suggestion of Linghu Defen, Grand Master of Instruction, and others states: I believe that all those in positions of authority should promote the principle of honoring superiors. Even a teacher has the right not to consider himself a subject. Moreover, the teachings promoted by Buddhism transcend the ordinary; shaving the head is equivalent to harming the body, and carrying a staff is different from wearing a hairpin.

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出家非色養之境。離塵豈策名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披法服而為俗拜。踐孔門而行釋禮。存其教而毀其道。求其福而屈其身。詳稽理要恐有未愜。又道之為范雖全髮膚。出家超俗其歸一揆。加以遠標天構大啟皇基。義藉尊嚴式符高尚。惟此二教相沿自久。爰暨我唐徽風益扇。雖王猷遐暢實賴天功。而聖輪常轉式資冥助。今儻一朝改舊無益將來。于恒沙之劫起毫塵之累。則普天率土灰身粉骨。何以塞有隱之責。蠲不忠之罪。與其失於改創。不若謬于修文。孔子曰。因人所利而利之。老子曰。聖人無常心。以百姓心為心。二教所利弘益多矣。百姓之心歸信眾矣。革其所利非因利之道。乖其本心非無心之謂。請遵故實不拜為允。伏惟陛下。德掩上皇業光下問。君親崇敬雖啟神衷。道法難虧還留睿想。既奉詢芻之旨。敢罄塵岳之誠。懼不折衷。追深戰惕。一三百五十四人議請拜。

右兼司平太常伯閻立本等議稱。臣聞剛折柔存。扇玄風之妙旨。答形甘辱騰釋路之微言。故能開善下之源。弘不輕之義。是以聲聞降禮于居士。柱史委質于周王。此乃成緇服之表綴。立黃冠之龜鏡。自茲已降喪其宗軌。歷代溺其真理。習俗守其迷途。一人有作。萬物斯睹。紐維天地驅駕皇王。轉金輪于勝境。構玉京

【現代漢語翻譯】 現代漢語譯本：出家修行並非爲了追求榮華富貴，遠離塵世也不是爲了謀取功名利祿。如果功德深厚能夠普度眾生，道行高深達到至高境界，又何必捨棄玄妙的佛門，遷就儒家的道路呢？如果披著袈裟卻行世俗之禮，身在孔門卻行佛家之禮，保留佛教的教義卻毀壞佛教的修行方式，爲了求福反而屈辱自身，仔細推究這些道理，恐怕有很多不妥之處。而且，道教的規範雖然保全頭髮和面板，但出家修行是爲了超越世俗，這兩者的目標是一致的。況且，佛教的弘揚遠大的目標，偉大的事業，開啟了國家的基業，它的意義在於尊崇和莊嚴，形式上符合高尚的品格。佛教和道教這兩種教派相沿已久，到了我唐朝，美好的風尚更加盛行。雖然國家的昌盛依賴於君王的英明，但聖法的弘揚也依賴於冥冥之中的幫助。如果現在貿然改變舊制，對將來沒有任何益處，反而會在漫長的歲月中留下細微的過失。那麼，普天之下的百姓即使粉身碎骨，也無法彌補隱瞞真相的責任，消除不忠的罪過。與其因為改革創新而犯錯，不如在遵循舊制的基礎上進行修正。孔子說：『幫助別人得到利益，從而使他們也來幫助自己。』老子說：『聖人沒有固定的想法，以百姓的想法為想法。』佛教和道教所帶來的利益非常廣泛，百姓的歸信也非常眾多。改變他們所獲得的利益，就不是幫助他們獲得利益的正確方法；違揹他們原本的想法，就不是無私的表現。所以，請允許我們遵循舊例，不向君王行跪拜之禮，才是妥當的。希望陛下您，您的德行超越了上古的帝王，您的功業光照天下，您對君親的崇敬之心已經感動了神靈，但是道法不可輕易改變，還請您保留您的英明想法。既然您已經詢問了我們的意見，我們才敢于竭盡我們微薄的誠意。我們擔心我們的建議不符合中庸之道，所以內心感到非常恐懼和不安。一百三十五十四人議請不拜。

右兼司平太常伯閻立本等人議論說，臣聽說剛強者容易折斷，柔弱者反而能夠儲存，這是宣揚玄妙佛法的精妙之處；迴應身體所承受的屈辱，是爲了弘揚佛法的微妙之言。所以才能夠開創向善的源泉，弘揚不輕視他人的意義。因此，聲聞（Sravaka, 阿羅漢弟子）會向在家居士行禮，柱史（古代官名）會向周王稱臣。這些都是爲了成就僧侶的莊嚴，樹立道士的榜樣。自此以後，人們喪失了佛教和道教的宗旨和規範，歷代君王都沉溺於對真理的迷惑之中，世俗之人也固守著錯誤的道路。如果有一人能夠有所作為，那麼萬物都會受到影響。他將能夠扭轉乾坤，駕馭帝王，在殊勝的境界中轉動金輪（Dharmacakra, 法輪），建造玉京（道教神仙居住的地方）。

【English Translation】 English version: Renouncing the household life is not for seeking luxurious living, and leaving the mundane world is not for pursuing fame and fortune. If one's merits are profound enough to deliver all sentient beings, and one's spiritual practice reaches the highest realm, why abandon the profound Buddhist path and conform to the ways of Confucianism? If one wears the robes of a monk but performs secular rituals, and stands in the gate of Confucius but practices Buddhist rites, preserving the teachings of Buddhism while destroying its practice, seeking blessings while humiliating oneself, a careful examination of these principles reveals many improprieties. Moreover, although the norms of Daoism preserve hair and skin, renouncing the household life is for transcending the mundane, and the goals of these two are consistent. Furthermore, the propagation of Buddhism has far-reaching goals and great undertakings, initiating the foundation of the nation, its significance lies in reverence and solemnity, and its form conforms to noble character. Buddhism and Daoism have been practiced for a long time, and in our Tang Dynasty, the beautiful customs have become even more prevalent. Although the prosperity of the nation depends on the wisdom of the ruler, the propagation of the sacred Dharma also depends on the help from the unseen. If we rashly change the old system now, it will not bring any benefit in the future, but will leave even the slightest fault in the long course of time. Then, the people of the world, even if they sacrifice themselves, will not be able to compensate for the responsibility of concealing the truth and eliminate the crime of disloyalty. Rather than making mistakes due to reform and innovation, it is better to make corrections based on following the old system. Confucius said, 'Benefit others by what they benefit from, so that they will also benefit you.' Lao Tzu said, 'The sage has no fixed mind, but takes the minds of the people as his own.' The benefits brought by Buddhism and Daoism are very extensive, and the faith of the people is very numerous. Changing what they benefit from is not the right way to help them gain benefits; violating their original intentions is not a manifestation of selflessness. Therefore, please allow us to follow the old example, and it is appropriate not to prostrate before the emperor. May Your Majesty, your virtue surpasses the ancient emperors, your achievements illuminate the world, your reverence for the ruler and parents has moved the gods, but the Dharma should not be changed lightly, please retain your wise thoughts. Since you have asked for our opinions, we dare to exhaust our humble sincerity. We are afraid that our suggestions do not conform to the middle way, so we feel very fearful and uneasy. One hundred and thirty-four people propose not to prostrate.

Right, Yan Liben (閻立本), the concurrent Siping Taichang Bo (司平太常伯, official title), and others discussed and said, 'Your ministers have heard that the strong are easily broken, while the weak can be preserved. This is the essence of propagating the profound Buddhist Dharma; responding to the humiliation suffered by the body is to promote the subtle words of the Dharma. Therefore, it is possible to create a source of goodness and promote the meaning of not despising others. Therefore, Sravakas (聲聞, Arhat disciples) would bow to lay practitioners, and the Pillar Historian (柱史, ancient official title) would submit to the Zhou King. These are all to achieve the solemnity of monks and establish the example of Daoists. Since then, people have lost the purpose and norms of Buddhism and Daoism, and rulers of past dynasties have indulged in the confusion of the truth, and secular people have adhered to the wrong path. If one person can make a difference, then all things will be affected. He will be able to reverse the universe, drive the emperors, turn the Dharmacakra (金輪, Wheel of Dharma) in the supreme realm, and build the Jade Capital (玉京, place where Daoist immortals live).'

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于玄域。遂使尋真道士追守藏之遐風。落䰂沙門弘禮足之錦典。況太陽垂曜在天。標無二之明。大帝稱尊御宇。極通三之貴。且二教裁范雖絕塵容。事止出家。未能逃國。同賦形於姒鏡。皆仰化于姚風。豈有抗禮宸居獨高真軌。然輕尊傲長在人為悖。臣君敬父于道無嫌。考詳其義跪拜為允。

前奉四月十六日敕旨欲令僧尼道士女冠于君親致拜恐爽于恒情宜付有司詳議奏聞者件狀如前伏聽敕旨。

今上停沙門拜君詔一首

東臺若夫華裔列聖異軫而齊驅。中外裁風百慮而同致。自周霄隕照漢夢延輝。妙化西移惠流東被。至於玄牝邃旨碧落希聲。具開六順之基。偕葉五常之本。而於愛敬之地。忘乎跪拜之像。其來永久罔革茲弊。朕席圖登政崇真導俗。凝襟解脫之津。陶思常名之境。正以尊親之道禮經之格言。孝友之義詩人之明準。豈可以絕塵峻范而忘恃怙之敬。拔累貞規乃遺溫清之序。前欲令道士女冠僧尼等致拜。將恐振駭恒心。爰俾詳定。有司咸引典據兼陳情理。沿革二涂紛綸相半。朕商搉群義沉研幽賾。然箕潁之風。高尚其事。遐想前載。故亦有之。今于君處勿須致拜。其父母所。慈育彌深。祇伏斯曠更將安設。自今已后即宜跪拜。主者施行龍朔二年六月八日。西臺侍郎弘文館學士輕車都尉臣上官儀

【現代漢語翻譯】 現代漢語譯本： 在玄妙的地域里，於是派遣尋真道士去追隨守藏室史的隱逸之風，讓落髮爲僧的沙門（Śrāmaṇa，佛教出家修行者）弘揚禮足（禮敬佛足）的錦繡典章。更何況太陽在天上照耀，彰顯著獨一無二的光明；偉大的帝王稱尊統治天下，達到了貫通天、地、人三才的尊貴。而且道教和佛教的規範雖然超脫世俗，但事情也僅限於出家，不能脫離國家。同樣以姒鏡為榜樣，都仰慕姚舜的教化之風。難道會有不向帝王行禮，獨自高舉真道的道理嗎？然而輕視尊長，傲慢無禮，這是人為的悖逆。臣子尊敬君王，兒子尊敬父親，在道義上並沒有什麼妨礙。仔細考察其中的意義，跪拜才是合適的。

之前奉四月十六日的敕旨，想要讓僧尼、道士、女冠（女道士）對君王和父母行跪拜禮，恐怕會違背常情，應該交給有關部門詳細討論后再上奏。這件事的情況如前所述，恭候聖旨。

今上（唐高宗）下令停止沙門（Śrāmaṇa）向君王跪拜的詔書一篇

東臺：如果說華夏的歷代聖賢，懷著不同的心思而齊頭並進；中原和四夷制定風俗，經過多方考慮而達到一致。自從周朝的隕星昭示，漢朝的夢境延續光輝，玄妙的教化向西傳播，恩惠向東流淌。至於玄牝（道家指宇宙本源）深邃的旨意，碧落（道教指天界）稀有的聲音，都開啟了六順（指君臣、父子、兄弟、夫婦、朋友、師生之間的和諧關係）的基礎，共同符合五常（仁、義、禮、智、信）的根本。然而在愛敬的場合，卻忘記了跪拜的禮儀，這種弊端由來已久，沒有改變。朕繼承帝位，推崇真理，引導風俗，專心研究解脫的途徑，思考永恒的名號。正是因為尊敬父母的道理，是禮經的格言；孝順友愛的道義，是詩人的明確準則。怎麼可以因為超脫世俗的嚴格規範，就忘記了對父母的依賴和敬愛；因為擺脫世俗的貞潔規定，就遺忘了對父母的溫情和侍奉。之前想要讓道士、女冠、僧尼等行跪拜禮，將恐怕會驚擾百姓的常心，於是讓他們詳細審定。有關部門都引用典籍，陳述情理，沿襲舊制和變革創新兩種意見，紛繁複雜，各執一詞。朕商議採納大家的意見，深入研究其中的奧妙。然而像箕子和潁陽子那樣的人，他們的高尚行為，是遙想前代的做法，所以也有不跪拜的。現在對於君王，不必行跪拜禮。至於父母那裡，慈愛養育之恩深重，恭敬順從是曠世之恩，更將如何安排呢？從今以後就應該跪拜。主管官員施行。龍朔二年六月八日。西臺侍郎、弘文館學士、輕車都尉臣上官儀。

【English Translation】 English version: In the realm of profound mystery, thus were sent the Taoist seekers of truth to pursue the reclusive spirit of the Keeper of the Archives, and the tonsured Śrāmaṇas (Buddhist renunciates) to propagate the splendid canons of respectful feet (reverence to the Buddha's feet). Moreover, the sun shines in the heavens, displaying its unique brilliance; the great Emperor, revered as sovereign, governs the universe, attaining the nobility of intercommunication among the three realms of Heaven, Earth, and Humanity. Furthermore, although the precepts of Taoism and Buddhism transcend the mundane, their affairs are limited to renunciation and cannot escape the state. They both take the Si mirror as an example, and admire the transformative influence of Yao and Shun. How can there be a principle of resisting reverence to the imperial residence and solely elevating the path of truth? However, disrespecting elders and arrogance are human perversities. Subjects respecting the ruler, and sons respecting the father, are not objectionable in principle. Upon careful examination of its meaning, kneeling and bowing are appropriate.

Previously, an imperial edict was issued on the sixteenth day of the fourth month, desiring that monks, nuns, Taoists, and Taoist priestesses perform obeisance to the ruler and parents, fearing it would violate the constant feelings, it should be submitted to the relevant authorities for detailed discussion and then reported. The matter is as before, awaiting imperial decree.

His Majesty (Emperor Gaozong of Tang) issues an edict to cease Śrāmaṇas bowing to the ruler.

East Terrace: If the enlightened sages of China, with different intentions, advance together; the customs of the Central Plains and the barbarians, after much deliberation, reach consensus. Since the falling star of the Zhou dynasty foreshadowed, and the dream of the Han dynasty extended glory, the wondrous teachings spread westward, and blessings flowed eastward. As for the profound meaning of the Mysterious Female (Taoist term for the origin of the universe), and the rare sound of the Azure Heavens (Taoist term for the celestial realm), they both open the foundation of the Six Harmonies (harmonious relationships between ruler and subject, father and son, brothers, husband and wife, friends, and teachers and students), and jointly conform to the root of the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness). However, in the context of love and respect, the etiquette of kneeling and bowing has been forgotten, and this drawback has persisted for a long time without change. I have ascended the throne, promoting truth and guiding customs, focusing on the path of liberation, and contemplating the realm of eternal names. It is precisely because the principle of respecting parents is a maxim of the Book of Rites; the righteousness of filial piety and fraternal love is a clear standard of the Book of Poetry. How can one forget the reliance and love for parents because of the strict norms of transcending the mundane; how can one forget the warmth and service to parents because of the chaste regulations of escaping the world. Previously, I wanted to have Taoists, Taoist priestesses, monks, and nuns perform obeisance, fearing it would disturb the constant hearts of the people, so I ordered them to deliberate in detail. The relevant authorities cited classics and presented reasons, with both opinions of following the old system and innovating, complex and divided. I discussed and adopted everyone's opinions, and deeply studied the mysteries within. However, people like Ji Zi and Ying Yangzi, their noble actions, are reminiscent of the practices of previous generations, so there are also those who do not bow. Now, to the ruler, there is no need to perform obeisance. As for parents, the kindness of their nurturing is profound, and reverence and obedience are a boundless grace, so how should it be arranged? From now on, they should kneel and bow. The responsible officials shall implement this. Eighth day of the sixth month of the second year of Longshuo. Your subject, Shangguan Yi, West Terrace Attendant, Academician of the Hongwen Pavilion, and Cavalry Commandant.

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宣。

京邑老人程士顆等上請表一首

臣言。臣聞佛化所資在物斯貴。良由拔沉冥於六道。濟蒙識於三乘。其德既弘其功亦大。所以佛為法主。幽顯之所歸依。法為良藥。煩惑由之清蕩。僧為佛種。弘演被于來際。遂使歷代英主重道德而護持。清信賢明度子女而承繼。固得僧尼遍於區㝢。垂範導于無窮。伏惟陛下。慈濟九有開暢一乘。愛敬之道克隆。成務之途逾遠。近奉明詔令僧跪拜父母。斯則崇揚孝始布范敬源。但佛有成教。出家不拜其親。欲使道俗殊津歸戒以之投附。出處兩異真俗由之致乖。莫非心受佛戒形具佛儀。法網懸殊敬相全別。且自高尚之風。人主猶存抗禮。豈惟臣下返受跪拜之儀。俯仰撫循無由啟處意。愿國無兩敬。大開方外之跡。僧奉內教。便得立身行道。不任私懷之至。謹奉表以聞。塵黷威嚴。伏增戰越。謹言直東臺舍人馮神德上。

一道士增尼請依舊僧尼在前(此一條在貞觀十一年因令合上)

一僧尼請依舊不拜父母

臣聞秘教東流。因明後而闡化。玄風西運。憑至識以開宗。故知弘濟千門義宣于雅道。提誘萬品理塞于邪津。只可隨聖教以抑揚。豈得逐人事而興替。沙門者求未來之勝果。道士者信有生之自然。自然者貴取性真。絕其近偽之跡。勝果者意存杜漸。

【現代漢語翻譯】 現代漢語譯本： 宣。

京邑老人程士顆等人上呈奏表一篇：

臣稟告。臣聽說佛法的弘揚在於萬物的珍視。這是因為佛法能將沉溺於六道（地獄、餓鬼、畜生、阿修羅、人、天）的眾生拔救出來，救濟那些對三乘（聲聞乘、緣覺乘、菩薩乘）不瞭解的人。它的功德既廣大，作用也很大。因此，佛是法主，是幽冥和顯明世界所歸依的對象。佛法是良藥，能使煩惱和迷惑得以清除滌盪。僧是佛種，能將佛法弘揚傳播到未來。於是歷代英明的君主都重視道德而加以護持，清凈信仰的賢明人士都讓子女繼承佛法。因此，僧尼遍佈全國，為世人垂範引導，永無止境。臣希望陛下您，以慈悲之心普濟天下，開創和發揚唯一的佛法。愛敬之道得以發揚光大，成就事業的途徑更加長遠。最近奉到陛下的明詔，命令僧人跪拜父母。這正是爲了崇尚孝道，宣揚敬老的風範。但是佛有成教，出家之人不拜父母，是想使信奉佛法的人和世俗之人有不同的歸宿，通過戒律來約束自己。出家和在家兩種身份不同，真和俗的界限由此區分。莫不是內心接受佛戒，外形具備佛的儀容。佛法的規範與世俗的禮儀截然不同，尊敬的方式也完全不同。況且，對於品德高尚的人，人主尚且保留平等的禮節。難道只有臣下反而要接受跪拜的禮儀嗎？臣下我進退兩難，不知如何是好。希望國家不要有兩種不同的尊敬方式，大開方便之門，允許僧人奉行佛法，便能安身立命，修行佛道。臣下我懷著這樣的心情，謹呈上奏表，冒犯了陛下的威嚴，更加感到戰戰兢兢。臣下我謹直言上奏，由東臺舍人馮神德呈上。

一道士和僧尼請求恢復以前的僧尼制度（這一條在貞觀十一年因為命令合併上奏）。

一僧尼請求恢復以前不拜父母的制度。

臣聽說秘密的佛教教義向東傳播，是因為因明學（古印度邏輯學）的興盛而得以闡揚。玄妙的道家風尚向西傳播，是憑藉著有識之士來開創宗派。所以說，弘揚救濟眾生的法門，其意義在於宣揚高雅的道理。引導萬物的道理，在於堵塞邪惡的途徑。只能順應聖人的教誨來加以褒貶，怎麼能隨著人事的變遷而興衰呢？沙門（出家修道的人）追求未來美好的結果，道士相信有生命的自然規律。自然規律貴在追求本性真實，斷絕虛偽的痕跡。美好的結果在於防微杜漸。

【English Translation】 English version: Announced.

Cheng Shike, an elder of the capital, and others presented a memorial:

Your subject reports. Your subject has heard that the value of the Buddha's teachings lies in the reverence for all things. This is because it rescues beings drowning in the six realms (hell, hungry ghosts, animals, asuras, humans, and gods) and delivers those ignorant of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Its virtue is vast, and its merit is great. Therefore, the Buddha is the Lord of the Dharma, the refuge of both the visible and invisible worlds. The Dharma is a good medicine, which can cleanse and dispel afflictions and delusions. The Sangha is the seed of the Buddha, propagating and spreading the Dharma to future generations. Thus, enlightened rulers of past dynasties have valued morality and protected it, and virtuous and wise believers have had their children inherit the Dharma. Consequently, monks and nuns are found throughout the country, setting an example and guiding people endlessly. Your subject hopes that Your Majesty, with compassion, will universally benefit all beings and open up and promote the One Vehicle (Ekāyana). The way of love and respect will be greatly enhanced, and the path to accomplishing tasks will be even more far-reaching. Recently, Your Majesty's decree ordered monks to kneel before their parents. This is to promote filial piety and propagate the virtue of respecting elders. However, the Buddha has established teachings that those who have left home do not bow to their parents, intending to distinguish those who believe in the Dharma from those who are worldly, using precepts to restrain themselves. The status of being a renunciate and a householder are different, and the boundary between the true and the secular is thus defined. It is because they have received the Buddha's precepts in their hearts and possess the Buddha's appearance in their form. The rules of the Dharma are completely different from worldly etiquette, and the ways of showing respect are also entirely different. Moreover, even for those of noble character, the ruler still maintains equal courtesy. How can only the subjects be made to receive the ritual of kneeling? Your subject is in a dilemma, not knowing what to do. I hope that the country will not have two different ways of showing respect, and that a convenient path will be opened, allowing monks to practice the Dharma, so that they can establish themselves and cultivate the path of the Buddha. With this in mind, your subject respectfully presents this memorial, offending Your Majesty's dignity, and feeling even more apprehensive. Your subject respectfully reports directly, presented by Feng Shende, a scribe of the Eastern Terrace.

A Daoist priest and a monk/nun request the restoration of the previous system for monks and nuns (this item was submitted together in the eleventh year of the Zhenguan era due to an order).

A monk/nun requests the restoration of the previous system of not bowing to parents.

Your subject has heard that the secret Buddhist teachings spread eastward because of the flourishing of Hetu-vidyā (ancient Indian logic), and the profound Daoist customs spread westward because of the founding of sects by knowledgeable people. Therefore, the meaning of propagating the Dharma to save all beings lies in promoting elegant principles. The principle of guiding all things lies in blocking evil paths. One can only follow the teachings of the sages to praise or criticize, how can one allow it to rise and fall with the changes of human affairs? Śramaṇas (ascetics) seek the auspicious results of the future, and Daoists believe in the natural laws of life. Naturalness values pursuing the truth of one's nature, cutting off traces of falsehood. Auspicious results lie in preventing problems before they arise.

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遠開趨道之心。誘濟源雖不同。從善終歸一致。伏惟皇帝陛下。包元建極御一飛貞。乘大道以流謙。順無為而下濟。因心會物教不肅成。今乃定道佛之尊卑。抑沙門之拜伏。拜伏有同常禮未是出俗之因尊卑。物我之情豈曰無為之妙。陛下道風攸闡釋教載陳。每至齋忌皆令祈福。祈福一依經教。二者何獨乖違。陛下者造化之神宗。父母者人子之慈稱。陛下以至極之重。猶停拜敬之儀。所生既曰人臣。何得曲申情禮。舍尊就愛棄重違經。緣情猶尚不通。據教若為行用。陛下統天光道順物流形。形物尚不許違。凈教何宜改作。愿陛下因天人之志。順萬物之心。停拜伏之新儀。遵尊卑之舊貫。庶望金光東曜。不雜塵俗之悲。紫氣西暉。無驚物我之貴。即大道不昧而得盛于明時。福業永貞庶重彰于聖日。謹言。

西明寺僧道宣等上榮國夫人楊氏請論拜事啟一首

僧道宣等啟。竊聞紹隆法任必歸明哲。崇護真詮良資寵望。伏惟夫人宿著熏修啟無強之福。早標信慧建不朽之因。至於佛教威儀法門軌式。實望特垂恩庇不使陵夷。自敕被僧徒許隔朝拜。誠當付囑之意。寔深荷戴之情。然于父母猶令跪拜。私懷徒愜佛教甚違。若不早有申聞。恐遂同於俗法。僧等翹注莫敢披陳。情用[怡-臺+回]惶輒此投訴。伏乞慈覆特為上

聞。儻遂恩光彌深福慶。不勝懇切之甚。謹奉啟以聞。塵擾之深。唯知悚息謹啟。

大莊嚴寺僧威秀等上請表一首

謹錄。佛經出家沙門不合跪拜父母。有損無益文如左。

梵網經云。出家人不向國王父母禮拜。順正理論云。國君不求比丘禮拜。玄教東漸六百餘年。上代皇王無不依經敬仰。洎乎聖帝遵奉成教彌隆。故得列剎相望精廬峙接。人知慕善家曉思愆。僧等忝在生靈。詎忘忠孝。明詔頒下率土咸遵。恐直筆史臣書乖佛教。萬代之後蕪穢皇風。

僧威秀等言。竊聞真俗異區。桑門割有生之戀。幽顯殊服。田衣無拜首之容。理固越情道仍舛物。況挺形戒律镕念津樑。酬恩不以形駭。致養期于福善。而令儀不改釋拜必同儒。在僧有越戒之愆居親有損福之累。臣子之慮敢不盡言。伏惟陛下。匡振遠猷提獎幽概。既已崇之於國。亦乞正之於家。足使舍俗無習俗之儀。出家絕家人之敬。護法斯在提福莫先。自然教有可甄。人知自勉。不勝誠懇之至。謹奉表以聞。塵黷扆旒伏增戰越。

玉華宮寺譯經沙門靜邁等上拜父母有損表一首

沙門靜邁言。竊聞策系告先。尊父屈體于其子。形章攸革。介士不拜于君親。伏惟僧等揚言紹佛嗣尊之義是同。故愛敬降高。乃折節于其氣。容服異俗。形章

【現代漢語翻譯】 現代漢語譯本：

聽聞。如果能夠得到您更深厚的恩澤和福慶，我將不勝感激。謹呈上啟稟以告知。身處塵世的紛擾之中，唯有惶恐不安。謹啟。 大莊嚴寺的僧人威秀等人敬上請願表一份 謹錄。佛經中記載出家的沙門不應跪拜父母，這樣做有損無益，相關內容如下。 《梵網經》中說：『出家人不向國王父母禮拜。』《順正理論》中說：『國君不要求比丘禮拜。』佛教傳入東土已經六百多年，歷代皇王無不依據佛經敬重佛法。到了聖明的皇帝您，更加遵奉佛的教誨，使得寺廟林立，精舍相連。人們都知道崇尚善良，家家戶戶都明白反思過錯。僧人等有幸身在世間，怎敢忘記忠孝？明詔頒佈，天下都遵從。只是擔心直筆的史官記載會違背佛教的教義，萬代之後會玷污皇家的風範。 僧人威秀等人進言：私下聽說真俗有別，出家之人割捨有生之年的眷戀；顯隱的服飾不同，僧人的袈裟沒有跪拜的禮儀。道理上本來就超越了人情，修行之路也與世俗不同。更何況以戒律來規範身形，以佛法作為度過生死苦海的津樑。報答恩情不拘泥於外在的形式，供養父母在於修福行善。如果讓僧人的禮儀不改變，跪拜父母如同世俗之人，那麼對於僧人來說，就有違背戒律的過錯，對於父母來說，就有折損福報的壞處。我們作為臣子，心中的顧慮不敢不盡言。懇請陛下，匡正長遠的謀劃，提倡深遠的佛理。既然已經在國家層面推崇佛教，也希望能在家庭層面匡正禮儀。使得捨棄世俗的人沒有世俗的禮儀，出家之人斷絕家人的敬拜。護持佛法就在於此，提升福報沒有比這更重要的了。這樣自然能使佛教得到辨明，人們知道自我勉勵。不勝誠懇之至，謹呈上表章以告知。塵埃玷污了您的龍袍，我更加惶恐不安。 玉華宮寺翻譯佛經的沙門靜邁等人敬上跪拜父母有損佛法的表章一份 沙門靜邁進言：私下聽說策書的制度記載，父親要向兒子彎腰；服飾的規定改變后，士人不跪拜君王和父母。懇請陛下明鑑，僧人等宣揚繼承佛陀，尊崇佛法的意義是一樣的。所以愛敬要降低身份，要改變自己的習氣。容貌服飾與世俗不同，外在的禮儀也應該有所區別。

【English Translation】 English version:

I have heard. If I could receive even deeper grace and blessings, I would be immensely grateful. I respectfully submit this report to inform you. Living amidst the disturbances of the world, I can only feel apprehensive. Respectfully submitted. A petition presented by the monks Weixiu and others from the Dazhuangyan Temple. Respectfully recorded. The Buddhist scriptures state that ordained monks should not kneel before their parents, as it is detrimental and unhelpful. The relevant text is as follows. The Brahma Net Sutra states: 'Ordained individuals do not bow to kings or parents.' The Nyayanusara states: 'A ruler does not demand that a Bhiksu bow.' Buddhism has been introduced to the East for over six hundred years, and emperors of past dynasties have all revered Buddhism according to the scriptures. Now, Your Majesty, the wise emperor, even more so adheres to the teachings of the Buddha, resulting in numerous temples and connected monasteries. People know to admire goodness, and every household understands to reflect on their faults. Monks and others are fortunate to be alive, how dare we forget loyalty and filial piety? The imperial decree has been issued, and the whole country follows it. However, we fear that the direct records of the historians will contradict the teachings of Buddhism, and that future generations will tarnish the imperial style. The monks Weixiu and others state: We have heard that the mundane and the sacred are different realms, and those who have left home sever their attachments to life; the attire of the visible and the hidden are different, and the robes of monks do not include the ritual of kneeling. In principle, it transcends human emotions, and the path of cultivation is different from the secular world. Moreover, we use precepts to regulate our bodies and minds, and use the Dharma as a raft to cross the sea of suffering. Repaying kindness is not limited to external forms, and supporting parents lies in cultivating blessings and doing good. If the etiquette of monks is not changed, and kneeling before parents is the same as secular people, then for monks, there is the fault of violating the precepts, and for parents, there is the harm of diminishing blessings. As subjects, we dare not withhold our concerns. We implore Your Majesty to correct long-term plans and promote profound Buddhist principles. Since Buddhism is already promoted at the national level, we also hope that etiquette can be corrected at the family level. This will ensure that those who renounce the world do not have secular rituals, and those who leave home sever the reverence of family members. Protecting the Dharma lies in this, and increasing blessings is paramount. This will naturally allow Buddhism to be distinguished, and people will know to encourage themselves. With utmost sincerity, we respectfully submit this memorial to inform you. The dust defiles your imperial robes, and I am even more apprehensive. A petition presented by the Shramanas Jingmai and others from the Yuhua Palace Temple, who translate scriptures, stating that bowing to parents is detrimental to Buddhism. The Shramana Jingmai states: I have heard that the system of policy records that fathers should bow to their sons; after the regulations of attire were changed, scholars did not bow to the ruler and parents. We implore Your Majesty to understand that the monks and others promote the meaning of inheriting the Buddha and honoring the Dharma is the same. Therefore, love and respect should lower one's status, and one should change one's habits. Appearance and attire are different from the secular world, and external etiquette should also be different.

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之革不殊。致使沙門亦不支屈于君父。窮茲內外。雖復繼形變。則而心敬君親敢有怠哉。至如臣服薨君。以日易月。形雖從吉而心喪三年。是知遏密八音期於三載修於心敬其來尚矣。若令反拜父母。則道俗俱違佛戒。顛沒枉沉淪回未已。況動天地感鬼神者。豈在於跪伏耶。但公家之利知無不為。恐因今創改萬有一累。則負聖上放習法之洪恩。彌劫粉身奚以塞責。伏惟陛下廣開獻書之路。通納芻言之辯。輕塵聽覽。伏增戰汗謹言。

襄州禪居寺僧崇拔上請父母同君上不令出家人致拜表一首

沙門崇拔言。拔聞道俗憲章形心異革。形則不拜君父。用顯出處之儀心。則敬通三大。以遵資養之重。近奉恩敕令僧不拜君王。而令拜其父母。斯則隆于愛敬之禮。闕于經典之教。僧寶存而見輕。歸戒沒而長隱。豈有君開高尚之跡。不悖佛言。臣取下拜之儀。面違聖旨。可謂放子求其福。受拜仍獲其辜。一化致疑二理矛盾。伏願請從君敬之禮。以通臣下之儀。輕黷扆旒彌增隕越。謹言。

論曰。威衛司列等狀。詞則美矣。其如理何。咸不惟故實昧於大義。茍以屈膝為敬。不悟亡唇之禍。內經稱沙門。拜俗損君父功德及以壽命。而抑令俯伏者。胡言之不讱輕發樞機哉。雖復各言其志。亦何傷之大甚。而威衛等狀通塞兩

【現代漢語翻譯】 現代漢語譯本 改變與否並無不同。導致僧人也不屈服於君主和父母。窮究內外，即使外形改變，難道內心對君主和父母的尊敬會有絲毫懈怠嗎？至於臣子為去世的君主服喪，以日代月，外在形式上雖然遵循吉禮，但內心服喪三年。由此可知，遏制音樂的演奏，以三年為期，在於內心修養敬意，這種做法由來已久。如果命令僧人反過來跪拜父母，那麼道家和佛家都會違背佛的戒律，顛倒沉淪，輪迴沒有止境。更何況感動天地、感應鬼神的，難道在於跪拜嗎？只是公共的利益，知道沒有不做的。恐怕因為今天的創新和改變，萬一有什麼牽累，那就辜負了聖上放任學習佛法的洪恩，即使粉身碎骨也難以謝罪。懇請陛下廣開獻書的道路，採納臣子的諫言，略微聽取和瀏覽，更加感到戰慄和慚愧，謹言。

襄州禪居寺僧人崇拔上書，請求允許父母如同君主一樣，不要讓出家人跪拜的表文一篇

沙門崇拔進言。我聽說，道家和佛家，外在形式和內心是不同的。外在形式上不跪拜君主和父母，用以彰顯出家人的儀態；內心則普遍尊敬一切，用以遵循資養的重大意義。最近奉恩旨，命令僧人不跪拜君王，卻命令跪拜自己的父母，這雖然隆重了愛敬之禮，卻缺失了經典之教。僧寶存在卻被輕視，歸依戒律消失而長久隱沒。難道有君主開創了高尚的先例，卻違背了佛的教誨？臣子採取下跪的禮儀，卻當面違背聖旨。這可以說是放縱兒子而求其福，接受跪拜反而會獲罪。一種教化導致兩種疑惑，兩種道理互相矛盾。懇請允許遵循尊敬君主的禮儀，用以通行臣下的禮節，輕率地冒犯皇上，更加感到隕越。謹言。

評論說：威衛司列等人的陳述，文辭雖然華美，但道理又在哪裡呢？都不考慮歷史事實，不明白大義。只是一味地認為屈膝就是尊敬，不明白失去嘴唇的災禍。《內經》中說，沙門跪拜世俗之人，會損害君主和父母的功德以及壽命，而強行命令僧人俯伏，這是不謹慎的胡言亂語，輕率地發動關鍵的行動啊。即使各自陳述了自己的想法，又有什麼大的妨礙呢？而威衛等人的陳述，既不通達也不順暢。

【English Translation】 English version Change or not, there is no difference. It leads the monks to not submit to the ruler and parents. Exhausting the inside and outside, even if the external form changes, how can the respect for the ruler and parents in the heart be negligent? As for the ministers mourning for the deceased ruler, using days instead of months, although the external form follows auspicious rites, the heart mourns for three years. From this, it can be known that restraining the performance of music, with a period of three years, lies in cultivating respect in the heart, and this practice has a long history. If the monks are ordered to kneel down to their parents instead, then both Taoism and Buddhism will violate the precepts of the Buddha, be reversed and sink, and the cycle of reincarnation will have no end. Moreover, does moving heaven and earth and sensing ghosts and gods lie in kneeling? It's just that public interests, knowing that there is nothing that is not done. I am afraid that because of today's innovation and change, if there is any implication, it will betray the great grace of the Holy One in allowing the study of Buddhism, and even if the body is crushed to pieces, it will be difficult to atone for it. I implore Your Majesty to open up the way for offering books, and to accept the advice of the ministers, to listen and browse slightly, and feel even more trembling and ashamed, I say with caution.

The monk Chongba of Xiangzhou Chanjusi Temple submitted a letter requesting that parents be treated like rulers, and that monks should not be made to kneel.

The Shramana Chongba speaks. I have heard that Taoism and Buddhism, the external form and the heart are different. The external form does not kneel to the ruler and parents, in order to show the demeanor of a monk; the heart universally respects everything, in order to follow the great significance of support. Recently, I received an imperial decree ordering monks not to kneel to the king, but to kneel to their parents. This is to promote the etiquette of love and respect, but it lacks the teachings of the classics. The Sangha Jewel exists but is despised, and the precepts of refuge disappear and are hidden for a long time. Could it be that the ruler has created a noble precedent, but violated the teachings of the Buddha? The minister takes the etiquette of kneeling down, but openly violates the imperial decree. This can be said to be indulging the son and seeking his blessing, but receiving the kneeling will instead be guilty. One kind of teaching leads to two kinds of doubts, and two kinds of principles contradict each other. I implore you to allow the etiquette of respecting the ruler, in order to pass the etiquette of the ministers, and rashly offend the emperor, and feel even more fallen. I say with caution.

The commentary says: The statements of the Weiwei Sili and others, although the words are beautiful, where is the truth? They do not consider the historical facts, and do not understand the great righteousness. They only think that kneeling is respect, and do not understand the disaster of losing their lips. The Neijing says that Shramanas kneeling to secular people will damage the merits and longevity of the ruler and parents, and forcibly ordering monks to bow down is reckless nonsense and rashly launching key actions. Even if they each stated their own ideas, what great hindrance is there? And the statements of the Weiwei and others are neither accessible nor smooth.

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兼。司列等狀一途冰執。或訪二議優劣。余以為楚則失矣。齊亦未為得也。然兩兼則膚腠。冰執乃膏盲。故升威衛于乙科。退司列于景第。至若范公質議則旨贍文華。隴西執奏言約理舉。既而人庶斯穆龜筮葉從。故得天渙下覃。載隆高尚之美慈育之地。更弘拜伏之仁。時法侶名僧都鄙耆耋僉曰。葉私志矣。違教如何。於是具顯經文廣陳表啟。匪朝伊夕連訴庭闕。但天門邃遠。申請靡由。奉詔求宗。難為去取。易曰。羝羊觸蕃羸其角。方之釋侶。豈不然歟。

贊曰。威衛之流。議雖通塞。以人廢道。誠未為得。司列等狀。抑釋從儒。拜傷君父。詎曰忠謀。質議遒華。敷陳簡要。天人葉允。爰垂璽誥。恭承明命。式抃且歌。顧瞻玄籍。有累如何。法俗疇咨。咸申啟表。披瀝丹款。未紆黃道。進退惟谷。投措靡由。仰悕神禹。疏茲法流。

沙門不應拜俗總論

釋彥琮曰。夫沙門不拜俗者何。蓋出處異流內外殊分。居宗體極息慮忘身。不汲汲以求生。不區區以順化。情超㝢內跡寄寰中。斯所以抗禮宸居背恩天屬。化物不能遷其化。生生無以累其生。長揖君親斯其大旨也。若推之人事稽諸訓詁。則所不應拜。其例十焉。至如望秩山川郊祀天地。欲其利物君罄乃誠。今三寶住持歸戒弘益。幽明翼化可略言焉。斯

【現代漢語翻譯】 現代漢語譯本 兼任威衛和司列等職位，就像用冰來固執己見。有人諮詢兩種意見的優劣。我認為楚國的做法是錯誤的，齊國的做法也未必正確。然而，兩者兼顧則顯得膚淺。像冰一樣固執己見，則病入膏肓。所以提升威衛到乙等，降低司列到景等。至於范公的質議，則旨意豐富，文采華麗。隴西的執奏，則言辭簡約，道理明確。不久，人民安寧，龜卜的結果也一致。所以得到上天的恩澤，下及百姓，成就了高尚的美德和慈育的土地。更加弘揚拜伏的仁義。當時，僧侶、名僧、都城的百姓和年長的官員都說：『符合我們的心意了。』違背教義又該如何呢？』於是詳細地列出經文，廣泛地陳述表章。不是早晨就是晚上，連續地向朝廷申訴。但是天門深遠，申請沒有途徑。奉詔尋求宗派，難以取捨。易經說：『羝羊觸藩，羸其角。』用它來比喻僧侶，難道不是這樣嗎？

贊曰：威衛這類人，議論雖然有通達和阻塞，但因為人而廢棄道義，實在是不對的。司列等人，抑制佛教而推崇儒學，拜傷君父，難道能說是忠誠的謀略嗎？范公的質議，文辭精煉華美，陳述簡明扼要。天人和諧，於是頒佈璽書。恭敬地接受聖明的命令，歡欣鼓舞。回顧玄妙的典籍，有什麼妨礙呢？僧俗共同商議，都呈上表章，坦誠地表達心意，但沒有得到朝廷的採納。進退兩難，無所適從。仰望神禹，疏通這佛教的法流。

沙門不應拜俗總論

釋彥琮說：沙門不拜俗的原因是什麼呢？因為出家和在家是不同的流派，內在和外在有不同的區分。安住于根本，體悟至極的道理，止息思慮，忘卻自身。不汲汲營營地追求生存，不委曲求全地順應世俗。情感超越宇宙之內，行跡寄託於世間之中。這就是抗拒君王的禮儀，背棄父母的恩情的原因。外物不能改變他們的心志，生死不能束縛他們的生命。長揖君親，這就是他們的大旨。如果推及人事，考察訓詁，則不應該拜的例子有十種。至於祭祀山川，郊祀天地，是爲了利益萬物，君王竭盡誠意。如今三寶住持，歸戒弘揚，利益幽冥，可以簡單地說說。這…… English version Holding concurrently the positions of Weiwei and Sili, is like stubbornly clinging to ice. Some inquire about the merits of two opinions. I believe that the approach of Chu was wrong, and the approach of Qi was not necessarily correct. However, accommodating both appears superficial. Being as stubborn as ice means the illness has reached the vital organs. Therefore, Weiwei was promoted to the second rank, and Sili was demoted to the Jing rank. As for Duke Fan's reasoned arguments (zhi yi), the intent was rich and the writing elegant. The memorial presented by Longxi was concise in language and clear in reasoning. Soon, the people were at peace, and the results of divination were consistent. Therefore, they received blessings from Heaven, extending to the people below, achieving the beauty of high virtue and the land of compassionate nurturing. Further promoting the benevolence of bowing and submission. At that time, monks, famous monks, the people of the capital, and elderly officials all said: 'It accords with our wishes.' But what about violating the teachings?' Thereupon, they detailed the scriptures and extensively presented memorials. Not just morning or evening, they continuously appealed to the court. However, the heavenly gate was distant, and there was no way to apply. Having received the imperial order to seek a sect, it was difficult to choose. The Book of Changes says: 'The ram butts the fence, weakening its horns.' Is this not an apt analogy for the monks?

A eulogy: Those like Weiwei, though their arguments may be clear or obstructed, abandoning the Way because of people is truly not right. Sili and others suppressed Buddhism and promoted Confucianism, harming both ruler and father; how can this be called loyal strategy? Duke Fan's reasoned arguments were refined and elegant, presenting matters concisely and clearly. Heaven and man were in accord, and thus an imperial edict was issued. Respectfully receiving the wise command, they rejoiced and sang. Looking back at the profound scriptures, what harm is there? Clergy and laity consulted together, all submitting memorials, frankly expressing their intentions, but they were not adopted by the court. Advancing and retreating were difficult, with no way to proceed. They looked up to the divine Yu, to dredge this flow of Dharma.

A General Discussion on Why Monks Should Not Bow to the Laity

Shramana Yanzong said: Why do shramanas (shamen) not bow to the laity? Because the monastic and lay lifestyles are different streams, internal and external are distinct divisions. They abide in the fundamental, realize the ultimate truth, cease thoughts, and forget themselves. They do not eagerly seek to live, nor do they painstakingly conform to the world. Their emotions transcend the universe, and their actions are entrusted to the world. This is why they resist the etiquette of the ruler and turn their backs on the kindness of their parents. External things cannot change their minds, and life and death cannot bind their lives. A long bow to rulers and parents is their great principle. If we extend this to human affairs and examine the commentaries, then there are ten instances where they should not bow. As for sacrifices to mountains and rivers, suburban sacrifices to Heaven and Earth, it is for the benefit of all things that the ruler exhausts his sincerity. Now, the Three Jewels (sanbao) are upheld, precepts are promoted, and the benefit extends to the unseen realm, which can be briefly discussed. This...

【English Translation】 Holding concurrently the positions of Weiwei (military guard) and Sili (official in charge of records), is like stubbornly clinging to ice. Some inquire about the merits of two opinions. I believe that the approach of Chu was wrong, and the approach of Qi was not necessarily correct. However, accommodating both appears superficial. Being as stubborn as ice means the illness has reached the vital organs. Therefore, Weiwei was promoted to the second rank, and Sili was demoted to the Jing rank. As for Duke Fan's reasoned arguments (zhi yi), the intent was rich and the writing elegant. The memorial presented by Longxi was concise in language and clear in reasoning. Soon, the people were at peace, and the results of divination were consistent. Therefore, they received blessings from Heaven, extending to the people below, achieving the beauty of high virtue and the land of compassionate nurturing. Further promoting the benevolence of bowing and submission. At that time, monks, famous monks, the people of the capital, and elderly officials all said: 'It accords with our wishes.' But what about violating the teachings?' Thereupon, they detailed the scriptures and extensively presented memorials. Not just morning or evening, they continuously appealed to the court. However, the heavenly gate was distant, and there was no way to apply. Having received the imperial order to seek a sect, it was difficult to choose. The Book of Changes says: 'The ram butts the fence, weakening its horns.' Is this not an apt analogy for the monks? A eulogy: Those like Weiwei (military guard), though their arguments may be clear or obstructed, abandoning the Way because of people is truly not right. Sili (official in charge of records) and others suppressed Buddhism and promoted Confucianism, harming both ruler and father; how can this be called loyal strategy? Duke Fan's reasoned arguments were refined and elegant, presenting matters concisely and clearly. Heaven and man were in accord, and thus an imperial edict was issued. Respectfully receiving the wise command, they rejoiced and sang. Looking back at the profound scriptures, what harm is there? Clergy and laity consulted together, all submitting memorials, frankly expressing their intentions, but they were not adopted by the court. Advancing and retreating were difficult, with no way to proceed. They looked up to the divine Yu, to dredge this flow of Dharma. A General Discussion on Why Monks Should Not Bow to the Laity Shramana Yanzong said: Why do shramanas (shamen) not bow to the laity? Because the monastic and lay lifestyles are different streams, internal and external are distinct divisions. They abide in the fundamental, realize the ultimate truth, cease thoughts, and forget themselves. They do not eagerly seek to live, nor do they painstakingly conform to the world. Their emotions transcend the universe, and their actions are entrusted to the world. This is why they resist the etiquette of the ruler and turn their backs on the kindness of their parents. External things cannot change their minds, and life and death cannot bind their lives. A long bow to rulers and parents is their great principle. If we extend this to human affairs and examine the commentaries, then there are ten instances where they should not bow. As for sacrifices to mountains and rivers, suburban sacrifices to Heaven and Earth, it is for the benefit of all things that the ruler exhausts his sincerity. Now, the Three Jewels (sanbao) are upheld, precepts are promoted, and the benefit extends to the unseen realm, which can be briefly discussed. This...

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神祇之流也。為祭之尸必葉昭穆。割牲薦熟時為不臣。今三寶一體敬僧如佛。備乎內典無俟繁言。斯祭主之流也。杞宋之君二王之後。王者所重敬為國賓。今僧為法王之胤。王者受佛付囑。勸勵四部進修三行。斯國賓之流也。重道尊師則弗臣矣。雖謁天子無北面焉。今沙門傳佛至教。導凡誘物嚴師敬學。其在茲乎。斯儒行之流也禮云。介者不拜。為其失於容節。故周亞夫長揖漢文也。今沙門身被忍鎧戡剪欲軍掌握慧刀志摧心惑。斯介冑之流也。著代筮賓尊先冠阼。母兄致拜以禮成人。今沙門以大法為己任。拯群生於塗炭。敬遵遺躅祖承嫡胤。斯傳重之流也。堯稱則天。不屈穎陽之高。武盡美矣。終全孤竹之潔。今沙門高尚其事不事王侯。蟬蛻囂埃之中。自致寰區之外。斯逸人之流也。犯五刑關三木被棰楚嬰金鐵者。不責其具禮。今沙門剔毛髮絕胤嗣毀形體易衣服。斯甚刑之流也。又詔使雖微承天則貴。沙門縱賤稟命宜尊。況德動幽明化沾龍鬼。靜人天之苦浪。清品庶之炎氛。功既廣焉。澤亦弘矣。豈使絕塵之伍拜累君親。閑放之流削同名教而已。余幼耽斯務長頗搜尋。采遺烈于青編。纂前芳于汗簡。重以感淪暉于佛日。罄爝火以興詞。庶永將來傳之好事。又古今書論皆云不敬。據斯一字愚竊惑焉。何者。敬乃通心。曲

【現代漢語翻譯】 現代漢語譯本： 神祇之流：那些主持祭祀的人，為祭祀死者，必定按照昭穆制度排列牌位。獻祭牲畜和熟食時，表示不臣服於人。如今，三寶（佛、法、僧）一體，尊敬僧人如同尊敬佛陀。這些都詳備于佛教經典之中，無需多言。這就像是祭祀主持者的流派。 杞宋之君的後代：他們是夏朝和商朝的後代，被後來的君王所尊重，作為國家的賓客。如今，僧人是法王的後裔，君王接受佛的囑託，勸勉四眾弟子精進修行身、口、意三行。這就像是國賓的流派。 重道尊師：如果重視道義、尊重老師，就可以不臣服於君王。即使謁見天子，也不需要北面而拜。如今，沙門（出家修道者）傳揚佛陀的至高教誨，引導凡人，教化萬物，嚴格要求自己，尊敬師長，努力學習。這不就是儒家行為的流派嗎？ 禮云：身穿盔甲的人不拜，因為這會失去儀容的莊重。所以周亞夫只是向漢文帝作揖。如今，沙門身披忍辱的鎧甲，征服和剪除慾望的軍隊，掌握智慧的寶刀，立志摧毀內心的迷惑。這就像是身穿盔甲的武士的流派。 著代筮賓：重視世代傳承，占卜選擇賓客，尊重先祖，舉行冠禮，母親和兄長向成年人行禮。如今，沙門以弘揚佛法為己任，拯救眾生於水深火熱之中，恭敬地遵循佛陀的遺蹟，繼承佛法的正統。這就像是重視傳承的流派。 堯稱則天：堯帝被稱為傚法天道，不屈服於穎陽的高位。周武王盡善盡美，最終保全了孤竹君的清白。如今，沙門崇尚高尚的德行，不為王侯將相服務，從喧囂的塵世中脫身而出，超脫於世俗之外。這就像是隱逸之人的流派。 犯五刑：那些觸犯五種刑罰，被關在牢獄中，戴著刑具，遭受鞭打，身受金屬刑具折磨的人，不能要求他們具備完整的禮儀。如今，沙門剃除頭髮，斷絕後代，毀壞形體，更換服裝。這就像是遭受重刑的罪犯的流派。 又詔使雖微：即使是地位卑微的使者，因為奉天子的命令，也應該受到尊重。沙門即使地位低下，但稟承佛陀的教命，也應該受到尊重。更何況他們的德行感動天地，教化普及龍神鬼怪，平息人天的痛苦波浪，凈化世間的污濁氣息。他們的功德如此廣大，恩澤如此深厚。怎麼能讓這些超脫塵世的人向世俗的君王和親屬跪拜，讓這些閑散之人與普通百姓一樣呢？我從小就沉迷於這些事務，長大后也頗為搜尋研究，從史書中採擷前人的遺事，從簡牘中輯錄前人的芳華。更因為感嘆佛日西沉，所以竭盡微薄的力量來撰寫文章，希望能夠流傳給後世的好事者。而且古今的書籍都說僧人不敬君王，我對此感到困惑。為什麼呢？因為敬是發自內心的。

【English Translation】 English version: The Lineage of Deities: Those who preside over sacrifices must arrange the memorial tablets according to the Zhaomu system (ancestral order). When offering sacrificial animals and cooked food, it signifies not being a subject. Now, the Three Jewels (Buddha, Dharma, Sangha) are one, and respecting monks is like respecting the Buddha. These are all detailed in the Buddhist scriptures, without the need for further elaboration. This is like the lineage of sacrificial masters. Descendants of the Rulers of Qi and Song: They are the descendants of the Xia and Shang dynasties, respected by later rulers as state guests. Now, monks are the descendants of the Dharma King, and the ruler receives the Buddha's entrustment, exhorting the fourfold assembly to diligently cultivate the three karmas (body, speech, and mind). This is like the lineage of state guests. Honoring the Way and Respecting Teachers: If one values morality and respects teachers, one does not need to be a subject of the ruler. Even when meeting the Son of Heaven, there is no need to bow facing north. Now, Shramanas (ordained practitioners) propagate the Buddha's supreme teachings, guide ordinary people, educate all beings, strictly demand themselves, respect teachers, and study diligently. Isn't this like the lineage of Confucian conduct? 'The Book of Rites' says: Those wearing armor do not bow, because it would lose the solemnity of their appearance. Therefore, Zhou Yafu only bowed to Emperor Wen of Han. Now, Shramanas wear the armor of forbearance, conquer and eliminate the army of desires, wield the sword of wisdom, and are determined to destroy the delusions of the mind. This is like the lineage of warriors wearing armor. Attaching Importance to Generational Succession and Divining for Guests: They value generational inheritance, divine to choose guests, respect ancestors, hold coming-of-age ceremonies, and mothers and elder brothers bow to the adults. Now, Shramanas take the propagation of the Dharma as their responsibility, save sentient beings from suffering, respectfully follow the Buddha's legacy, and inherit the orthodox lineage of the Dharma. This is like the lineage that values inheritance. Yao is called 'Following Heaven': Emperor Yao was called emulating the way of Heaven, not yielding to the high position of Yingyang. King Wu of Zhou was perfect, ultimately preserving the purity of the Lord of Guzhu. Now, Shramanas admire noble virtues, do not serve kings and nobles, escape from the noisy world, and transcend beyond the mundane. This is like the lineage of hermits. Committing the Five Punishments: Those who commit the five punishments, are imprisoned, wear shackles, are whipped, and suffer the torment of metal instruments, cannot be required to have complete etiquette. Now, Shramanas shave their hair, sever their lineage, destroy their form, and change their clothes. This is like the lineage of criminals suffering severe punishment. Furthermore, even though the envoy is humble: Even a humble envoy should be respected because they carry the emperor's command. Even though Shramanas are of low status, they should be respected because they receive the Buddha's teachings. Moreover, their virtues move heaven and earth, and their teachings spread to dragons, gods, and ghosts, calming the waves of suffering in the human and heavenly realms, and purifying the defiled atmosphere of the world. Their merits are so vast, and their grace is so profound. How can we make these people who transcend the world kneel to secular rulers and relatives, and make these idle people the same as ordinary people? I have been immersed in these matters since childhood, and have researched and searched for them in my adulthood, collecting the relics of the predecessors from historical books, and compiling the fragrance of the predecessors from bamboo slips. Furthermore, because I lament the decline of the Buddha's sun, I will do my best to write articles, hoping that they can be passed on to future generations of good deeds. Moreover, ancient and modern books all say that monks do not respect the king, and I am confused about this. Why? Because respect comes from the heart.

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禮稱無不敬。拜唯身屈。周陳九拜之儀。且君父尊嚴。心敬無容不可。法律崇重。身拜有爽通經。以拜代敬用將為允。故其書曰。不拜為文。遠公有言曰。淵壑豈待晨露哉。蓋自申其罔極也。此書之作。亦猶是焉。達鑒通賢儻無譏矣。

廣弘明集卷第二十五

隋煬帝大業三年新下律令格式令云。諸僧道士等有所啟請者。並先須致敬然後陳理。雖有此令僧竟不行。時沙門釋彥琮不忍其事。乃著福田論以抗之。意在諷刺言之者無罪聞之者以自誡也。帝后朝見諸沙門並無致敬者。大業五年至西京郊南大張文物兩宗朝見僧等依舊不拜。下敕曰。條令久行僧等何為不致敬。時明贍法師對曰。陛下弘護三寶。當順佛言。經中不令拜俗。所以不敢違教。又敕曰。若不拜敬。宋武時何以致敬。對曰。宋武虐君偏政不敬交有誅戮。陛下異此無得下拜。敕曰但拜。僧等峙然如是。數四令拜。僧曰。陛下必令僧拜。當脫法服著俗衣此拜不晚帝夷然無何而止。明日設大齋法祀都不述之。后語群公曰。朕謂僧中無人。昨南郊對答亦有人矣。爾後至終必無拜者。其黃巾士女初聞令拜合一李眾連拜不已。帝亦不齒問之。

議拜者。明沙門應致拜也。昔皇覺御宇。尚開信毀之源。豈唯像末不流弘約之議。頃以法海宏曠類聚難分有穢玄

【現代漢語翻譯】 現代漢語譯本：禮節上應該沒有不恭敬的。跪拜只是身體的屈服。周朝陳列九拜的禮儀。況且君父地位尊嚴，內心恭敬是絕對不能缺少的。法律崇尚莊重，身體跪拜與通曉經義沒有妨礙。用跪拜代替尊敬，應該可以被允許。所以那本書上說：『不跪拜是一種文飾。』慧遠（Huìyuǎn）大師曾說過：『深淵怎麼能等待早晨的露水呢？』大概是自己申明其無邊無際的心意。這本書的寫作，也就像這樣。希望明智通達的賢士們不要譏笑它。

出自《廣弘明集》卷第二十五

隋煬帝（Suí Yángdì）大業（Dàyè）三年新頒佈的律令格式中說，僧人和道士等有所請求時，都必須先致敬然後陳述理由。雖然有這個命令，僧人最終沒有實行。當時沙門釋彥琮（Shì Yàncóng）不忍心這件事，於是寫了《福田論》來抗議。用意在於諷刺，說的人沒有罪，聽的人用來自我警戒。皇帝后來朝見各位沙門，都沒有致敬的人。大業五年，到西京（Xījīng）郊外南邊，大張旗鼓地陳列文物，兩宗朝見僧人等，依舊不跪拜。下敕令說：『條令實行很久了，僧人為什麼不致敬？』當時明贍（Míng Shàn）法師回答說：『陛下弘揚護持三寶（sānbǎo，佛、法、僧），應當順從佛的教誨。經書中沒有命令跪拜世俗之人，所以不敢違背教義。』又下敕令說：『如果不跪拜，宋武帝（Sòng Wǔdì）時期為什麼要致敬？』回答說：『宋武帝是殘暴的君主，施政偏頗，不敬的人往往被誅殺。陛下與他不同，不能下令跪拜。』敕令說：『只管跪拜。』僧人們堅定不動，就像這樣。多次命令跪拜。僧人說：『陛下一定要讓僧人跪拜，應當脫下法服，穿上世俗的衣服，這樣跪拜也不晚。』皇帝神色平靜，沒有再說什麼就停止了。第二天設定盛大的齋飯，祭祀活動都不陳述這件事。後來對各位大臣說：『我以為僧人中沒有人，昨天南郊的對答也有人啊。』此後直到最後，僧人必定沒有跪拜的。那些黃巾（Huángjīn）的士人和婦女，起初聽到命令跪拜，都一起跪拜，只有李眾（Lǐ Zhòng）連續跪拜不停。皇帝也不屑一顧，沒有問他。

議論跪拜的人認為，應該讓沙門致敬跪拜。過去皇覺（Huángjué，指佛）統治世界，尚且開啟了信奉和譭謗的源頭，難道只是像法末世不流傳弘揚和約束的議論嗎？近來因為佛法大海廣闊，種類聚集難以區分，有污穢玄妙的...

【English Translation】 English version: There should be no disrespect in etiquette. Prostration is merely the bending of the body. The Zhou dynasty displayed the nine forms of obeisance. Moreover, the positions of ruler and father are venerable, and inner respect is absolutely indispensable. The law values solemnity, and physical prostration does not hinder understanding the scriptures. Using prostration to replace respect should be permissible. Therefore, that book says: 'Not prostrating is a form of embellishment.' Master Huiyuan (Huìyuǎn) once said: 'How can a deep abyss wait for the morning dew?' It is probably himself declaring his boundless intention. The writing of this book is also like this. May wise and understanding scholars not ridicule it.

From the Guang Hongming Ji, Volume 25.

The newly issued laws and regulations of the third year of the Daye (Dàyè) era of Emperor Yang of Sui (Suí Yángdì) stated that when monks and Daoists have requests, they must first pay respects and then state their reasons. Although there was this order, the monks ultimately did not comply. At that time, the Shramana Shi Yancong (Shì Yàncóng) could not bear this matter, so he wrote the Futian Lun to protest. The intention was to satirize, saying that the speaker is not guilty, and the listener should use it to warn themselves. The emperor later met with various monks, and none of them paid respects. In the fifth year of the Daye era, in the southern suburbs of Xijing (Xījīng), cultural relics were displayed on a grand scale, and the monks of the two sects still did not prostrate themselves. An edict was issued saying: 'The regulations have been in effect for a long time, why do the monks not pay respects?' At that time, Dharma Master Ming Shan (Míng Shàn) replied: 'Your Majesty promotes and protects the Three Jewels (sānbǎo, Buddha, Dharma, Sangha), and should follow the Buddha's teachings. The scriptures do not order prostration to secular people, so we dare not violate the teachings.' Another edict was issued saying: 'If you do not prostrate, why did you pay respects during the time of Emperor Wu of Song (Sòng Wǔdì)?' The reply was: 'Emperor Wu of Song was a tyrannical ruler, his policies were biased, and those who were disrespectful were often executed. Your Majesty is different from him and should not order prostration.' The edict said: 'Just prostrate.' The monks stood firm and unmoving, like this. The order to prostrate was repeated several times. The monks said: 'If Your Majesty insists on having the monks prostrate, we should take off our monastic robes and put on secular clothes, and then it would not be too late to prostrate.' The emperor remained calm, said nothing more, and stopped. The next day, a grand vegetarian feast was set up, and the sacrificial activities did not mention this matter. Later, he said to the ministers: 'I thought there was no one of worth among the monks, but there was someone who could answer in the southern suburbs yesterday.' From then until the end, the monks certainly did not prostrate. Those Yellow Turban (Huángjīn) scholars and women, upon first hearing the order to prostrate, all prostrated together, only Li Zhong (Lǐ Zhòng) continued to prostrate without stopping. The emperor also disdained him and did not ask him.

Those who discuss prostration believe that the Shramanas should be made to pay respects and prostrate. In the past, when Huangjue (Huángjué, referring to the Buddha) ruled the world, he still opened the source of faith and slander, could it be that only in the Dharma-ending age do discussions of promoting and restricting not circulate? Recently, because the sea of Dharma is vast, and the types gathered are difficult to distinguish, there is defilement of the profound...

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猷。頗聞朝聽致使拘文之士。廢道從人較而言之。未曰通方之巨唱也。余所以考諸。故實隨而彈焉。庶崇佛君子或能詳覽。 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集慈濟篇序卷第二十六

大唐西明寺沙門釋道宣撰

若夫慈濟之道終古式瞻。厚命之方由來所重。故蠢蠢懷生喁喁哨類。莫不重形愛命憎生惡死。即事可睹豈待言乎。然有性涉昏明情含嗜慾。明者恕己為喻。不加惱于含靈。昏者利己為懷。無存慮於物命。故能安忍苦楚縱蕩貪癡。以多殘為聲勢。以利慾為功德。是知坑趙六十餘萬。終伏劍于秦邦。膳畢方丈為常。窮形戮于都市。至於禍作殃及。方悔咎原徒思顧復。終無獲已。然則釋氏化本止殺為先。由斯一道取濟群有。故慈為佛心。慈為佛室。慈善根力隨義而現。有心慈德。通明起慮而登色界。況復慈定深勝兵毒所不能侵。慈德感徴蛇虎為之馴擾。末代門學師心者多。不思被忍辱之衣示福田之相。縱恣饕餮以酒肉為身先。飲啖異於流俗。踐陟同於賢聖。經誥明示不得以佛為師。譏丑塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸勖之文統其慇勤之至。足令心寒形栗。豈臨履之可擬乎。故上士聞之足流涕而無已。下愚詳此等長風

【現代漢語翻譯】 現代漢語譯本： 唉！我聽說那些只知道咬文嚼字的朝廷官員，他們捨棄正道而隨從他人，與真正通達事理的人相比，實在算不上什麼了不起的人物。我之所以要考察史實並加以評論，是希望那些崇尚佛法的君子能夠詳細地瞭解。

《廣弘明集·慈濟篇序》卷第二十六

大唐西明寺沙門釋道宣撰

慈濟之道，自古以來就備受尊崇。珍視生命的方法，由來已久，為人們所重視。因此，所有蠢蠢蠕動的生物，以及那些發出細小聲音的物類，沒有不重視自己的形體，愛惜自己的生命，厭惡生存的終結，憎恨死亡的到來。這些事情是顯而易見的，難道還需要用言語來說明嗎？然而，有些人天性昏昧不明，情感中充滿了貪慾。明智的人會以自己為例子，不會給有生命的眾生帶來煩惱。而愚昧的人則只想著自己的利益，不會顧及其他生物的性命。因此，他們能夠安然地忍受痛苦和折磨，放縱自己的貪婪和癡迷，以殺害眾多生命來顯示自己的聲勢，以追求利益和慾望作為自己的功德。由此可知，當年白起坑殺趙國六十多萬士兵，最終在秦國被賜劍自刎；而廚師每天宰殺大量牲畜來滿足口腹之慾，最終在都市中被處以極刑。等到災禍降臨，殃及自身的時候，才後悔當初的過錯，徒勞地想要挽回，最終也無濟於事。然而，佛教的教化以禁止殺戮為首要。通過這一途徑，來救濟所有的生命。所以，慈悲是佛的心，慈悲是佛的居所。慈善的根基和力量隨著意義而顯現。具有慈悲之心和德行的人，通過明智的思考而登上**。更何況，慈悲禪定具有深刻而殊勝的力量，即使是兵器和毒藥也無法侵犯。慈悲的德行能夠感應到祥瑞的徵兆，即使是蛇和老虎也會因此而變得馴服。末法時代，學習佛法的人大多隻相信自己的想法。他們不思披上忍辱的衣服，展現福田的相貌，而是放縱自己的貪慾，以酒肉為先。他們的飲食習慣與普通人沒有什麼不同，卻自認為可以與賢聖相提並論。《經》、《誥》中明確指出，不能以佛為師。譏諷和醜陋如同塵土般玷污了佛法，佛法的衰敗就在於此了。更何況，穿蠶絲做的衣服，吃動物的肉，應該聽取沈休文（沈約）的極力勸誡；釀酒和屠宰，應該看到梁武帝的嚴厲懲罰。看看那些勸誡的文章，總結那些慇勤懇切的言辭，足以讓人感到心寒和恐懼。難道是可以輕易嘗試的嗎？所以，有德之人聽了這些話，會忍不住流下眼淚；而愚昧之人如果詳細地瞭解這些道理，就會像狂風一樣迅速地改變自己的行為。

【English Translation】 English version: Alas! I have heard that those court officials who only know how to quibble over words and phrases, abandoning the right path to follow others, are hardly worthy of being called great figures who truly understand things. The reason why I examine historical facts and comment on them is that I hope those gentlemen who admire Buddhism can understand them in detail.

Preface to the Chapter on Compassionate Relief, Volume 26 of the Guang Hong Ming Ji (Collection for the Propagation and Clarification of Buddhism)

Composed by Śramaṇa Daoxuan of Ximing Temple in the Great Tang Dynasty

The path of compassionate relief has been revered since ancient times. The method of cherishing life has long been valued by people. Therefore, all wriggling creatures and those that make small sounds, none do not value their own bodies, cherish their own lives, hate the end of survival, and hate the arrival of death. These things are obvious, do they still need to be explained in words? However, some people are inherently ignorant and unclear, and their emotions are full of greed and desire. Wise people will take themselves as an example and will not bring trouble to sentient beings. Foolish people only think about their own interests and do not care about the lives of other creatures. Therefore, they can calmly endure suffering and torture, indulge their greed and infatuation, show their power by killing many lives, and regard the pursuit of interests and desires as their own merit. From this, we can know that Bai Qi killed more than 600,000 soldiers of the Zhao state, and was eventually given a sword to commit suicide in the Qin state; and the chef slaughtered a large number of livestock every day to satisfy his appetite, and was eventually executed in the city. When disaster strikes and affects oneself, one regrets the mistakes of the past and tries in vain to recover, but it is ultimately useless. However, the teaching of Buddhism takes the prohibition of killing as the first priority. Through this path, all lives are saved. Therefore, compassion is the heart of the Buddha, and compassion is the abode of the Buddha. The foundation and power of charity appear with meaning. Those who have compassion and virtue ascend to ** through wise thinking. What's more, compassionate samadhi has profound and supreme power, even weapons and poisons cannot invade it. The virtue of compassion can sense auspicious omens, and even snakes and tigers will become docile because of it. In the Age of Dharma Decline, most of those who study Buddhism only believe in their own ideas. They do not think about putting on the clothes of forbearance and showing the appearance of a field of merit, but indulge their greed and take wine and meat as their priority. Their eating habits are no different from ordinary people, but they think they can be compared with the wise and saints. The Sutras and Proclamations clearly state that the Buddha cannot be taken as a teacher. Ridicule and ugliness defile the Dharma like dust, and the decline of the Dharma lies in this. What's more, wearing silk clothes and eating animal meat, one should listen to Shen Yue's earnest advice; brewing wine and slaughtering, one should see Emperor Wu of Liang's severe punishment. Looking at those exhorting articles and summarizing those earnest and sincere words, it is enough to make people feel cold and fearful. Is it something that can be easily tried? Therefore, virtuous people cannot help but shed tears when they hear these words; and if foolish people understand these principles in detail, they will quickly change their behavior like a strong wind.

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之激空林。且夫生死推遷匪旦伊夕。隨業受報淪歷無窮。不思形神之疲勞。而重口腹之快利。終縻碎于大地。何所補於精靈乎。所以至人流慟常慘慼于狂生。大士興言慨怨魂于煩惱。撫膺弔影可不自憐。一旦苦臨於何逃責。既未位於正聚。何以抵於三途。行未登于初地。終有懷於五怖。輒舒事類。識者思之。廣弘明集慈濟篇第六究竟慈悲論(齊沈休文)與何胤書論止殺(梁周顒)斷殺絕宗廟犧牲詔(梁武帝並表請)誡殺家訓(北齊顏之推)斷酒肉文(梁武帝)

究竟慈悲論

沈休文

釋氏之教義本慈悲。慈悲之要全生為重。恕己因心以身觀物。欲使抱識懷知之類。愛生忌死之群。各遂厥宜得無遺夭。而俗迷日久淪惑難變。革之一朝則疑怪莫啟。設教立方每由漸致。又以情嗜所染甘腴為甚。嗜染于情尤難頓革。是故開設三凈用申權道。及涅槃后說立言將謝則大明隱惻貽厥將來。夫肉食蠶衣為方未異。害命夭生事均理一。爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重之業。而去取異情開抑殊典。尋波討源良有未達。漁人獻鮪。肉食同有其緣。桑妾登絲。蠶衣共頒其分。假手之義未殊。通閉之詳莫辯。訪理求宗未知所適。外典云。五畝之宅樹之以桑。則六十者可以衣帛矣。雞肫犬彘勿失其時。則七十者可以

食肉矣。然則五十九年已前。所衣宜布矣。六十九年已前。所食宜蔬矣。輕暖于身事既難遣。甘滋于口又非易亡。封而為言非有優劣。宜枲麻果菜事等義同攘寒實腹曾無一異。偏通繪纊當有別途。請試言之。夫聖道隆深非思不洽。仁被群生理無偏漏。拯粗去甚教義斯急。繒衣肉食非已則通。及晚說大典弘宣妙訓。禁肉之旨載現於言。黜繒之義斷可知矣。而禁凈之始猶通蠶革。蓋是敷說之儀。各有次第。亦猶闡提二義俱在一經。兩說參差各隨教立。若執前迷后。則闡提無入善之涂。禁凈通蠶。則含生無有頓免之望。難者又以闡提入道聞之後說。蠶革宜禁曾無概理。大聖弘旨義豈徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂已窮。中出河西方知未盡。關中晚說厥義彌暢。仰尋條流理非備足。又案涅槃初說阿阇世王大迦葉阿難三部徒眾獨不來至。既而二人並來。惟無迦葉。迦葉佛大弟子。不容不至而經無至文理非備盡。昔涅槃未啟。十數年間廬阜名僧已有蔬食者矣。豈非乘心闇踐自與理合者哉。且一朝裂帛可以終年。烹牢待膳亙時引日。然則一歲八蠶已驚其驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。敷說次序義實在斯。外聖又云。一人不耕必有受其饑者。故一人躬稼亦有受其飽焉。桑野漁川事雖非已。炮肉裂繒咸受其分。自

【現代漢語翻譯】 現代漢語譯本： 你已經開始吃肉了。那麼，五十九歲之前穿的衣服應該都是麻布做的吧？六十九歲之前吃的食物應該都是蔬菜吧？輕暖的衣服難以捨棄，美味的食物又不容易戒掉。如果一概而論，並沒有優劣之分。麻布、果蔬等物，在禦寒和充飢方面，並沒有什麼不同。如果特別允許穿繪有花紋的絲綿，那一定有其他的道理。請你試著說說看。 聖人的道理博大精深，不用心思考就不能理解。仁愛普及萬物，不會有遺漏。救濟貧困，去除過分的行為，是教義中最緊迫的。穿絲綢衣服、吃肉，如果不是完全禁止，那就應該允許。等到晚年宣講大乘經典，弘揚微妙的教義時，禁止吃肉的旨意才明確地記載在經文中。禁止穿絲綢衣服的道理，也就可以斷定了。但是，在開始禁止不清凈之物時，仍然允許使用蠶絲和皮革，這只是說法的方式，各有先後順序。就像『闡提』（斷善根的人）的兩種含義都出現在同一部經中，兩種說法有差異，各自根據所處的階段而立。如果執著於之前的說法而迷惑於之后的說法，那麼『闡提』就沒有行善的途徑了。如果禁止不清凈之物卻允許使用蠶絲，那麼眾生就沒有立刻解脫的希望了。 提問者又說，『闡提』可以入道的說法是後來才聽到的，而蠶絲和皮革應該禁止，卻沒有普遍的道理。聖人的弘大旨意，難道是徒勞的嗎？常住的秘密教義，因為傳譯的遙遠阻隔，在最初度化眾生時，大家都認為已經窮盡了。後來從河西地區傳出，才知道還沒有窮盡。關中地區晚年所說的教義，更加暢明。仔細尋找其中的條理，道理並非完全具備。又查閱《涅槃經》，最初宣講時，阿阇世王（Ajatasattu，未生怨王）、大迦葉（Mahakasyapa，摩訶迦葉）、阿難（Ananda，阿難陀）三部徒眾，唯獨沒有來。後來阿阇世王和阿難都來了，唯獨沒有迦葉。迦葉是佛陀的大弟子，不應該不來，而經文中沒有他來的記載，道理並非完全具備。從前《涅槃經》還沒有開始宣講時，十幾年間，廬山的名僧就已經有吃素的了。這難道不是用心默默地踐行，自然與道理相合嗎？ 而且，撕裂一塊布，可以維持一年。烹殺牲畜，準備膳食，卻要耗費很長時間。那麼，一年養八次蠶，已經讓人感到驚訝了。如果一天不吃肉，全家都會驚慌嘆息。拯救危難，救濟困苦，應該先做最緊迫的事情。說法有先後順序，道理就在這裡。外道的聖人也說，『一個人不耕種，一定有人會捱餓。』所以，一個人親自耕種，也有人會因此而吃飽。桑樹、田野、漁獵，這些事情雖然不是自己做的，但是吃烤肉、穿絲綢，都享受了其中的一份。

【English Translation】 English version: You have already started eating meat. Then, the clothes you wore before the age of fifty-nine should all have been made of hemp cloth, right? The food you ate before the age of sixty-nine should all have been vegetables, right? Light and warm clothes are difficult to give up, and delicious food is not easy to abstain from. If we generalize, there is no distinction between superior and inferior. Hemp cloth, fruits, and vegetables, etc., in terms of warding off the cold and filling the stomach, are no different. If it is specially allowed to wear silk floss with painted patterns, there must be other reasons. Please try to explain it. The Saint's (聖人) doctrine is profound and deep; it cannot be understood without careful thought. Benevolence extends to all beings and will not have omissions. Relieving poverty and removing excessive behavior are the most urgent of the teachings. Wearing silk clothes and eating meat, if not completely prohibited, then it should be allowed. When expounding the Mahayana Sutras (大乘經典) in later years, and propagating the subtle teachings, the meaning of prohibiting meat is clearly recorded in the scriptures. The principle of prohibiting silk clothes can also be determined. However, at the beginning of prohibiting impure things, it was still allowed to use silk and leather; this is just a way of speaking, each with its own order. Just like the two meanings of 'Icchantika' (闡提, a person who has severed their roots of goodness) both appear in the same sutra; the two statements have differences, each established according to its stage. If one clings to the previous statement and is confused by the later statement, then the 'Icchantika' has no way to do good. If prohibiting impure things allows the use of silk, then sentient beings have no hope of immediate liberation. The questioner also said, 'The statement that 'Icchantika' can enter the path was heard later, but silk and leather should be prohibited, but there is no universal principle. Is the Saint's (聖人) grand intention in vain?' The secret doctrines of permanence, because of the remote obstacles of translation, at the initial deliverance of beings, everyone thought it was exhausted. Later, it was transmitted from the Hexi region (河西地區), and it was known that it was not exhausted. The teachings spoken in Guanzhong (關中地區) in later years are even more clear. Carefully searching for the principles within, the reasoning is not fully complete. Also, according to the Nirvana Sutra (涅槃經), when it was first preached, King Ajatasattu (阿阇世王), Mahakasyapa (大迦葉), and Ananda (阿難) three groups of disciples, only did not come. Later, Ajatasattu and Ananda both came, only without Kasyapa. Kasyapa is the Buddha's (佛陀) great disciple, he should not not come, but the scripture does not have a record of him coming, the reasoning is not fully complete. Before the Nirvana Sutra (涅槃經) had not yet begun to be preached, for more than ten years, the famous monks of Mount Lu (廬山) had already been eating vegetarian food. Isn't this silently practicing with the heart, naturally in accordance with the principle? Moreover, tearing a piece of cloth can last for a year. Cooking livestock and preparing meals takes a long time. Then, raising silkworms eight times a year is already surprising. If one does not eat meat for a day, the whole family will be alarmed and sigh. Saving the endangered and relieving suffering should be done first. There is an order to the teachings, and the principle lies here. The Saint (聖人) of other religions also said, 'If one person does not cultivate, someone will surely go hungry.' Therefore, if one person cultivates personally, someone will also be full because of it. Mulberry trees, fields, and fishing, although these things are not done by oneself, but eating roasted meat and wearing silk, one enjoys a share of them.

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涅槃東度。三肉罷緣。服膺至訓操概彌遠。促命有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛海錯事同於腐鼠。而繭衣纊服曾不惟疑。此蓋慮窮於文字思迷於弘旨。通方深信之客。庶有鑑於斯理。斯理一悟行迷克反。斷蠶肉之因。固蔬枲之業。然則含生之類。幾於免矣。

與何胤書

梁周顒

普通年中。何胤侈于味。食必方丈。后稍欲其甚者。使門人議之。學士鐘岏曰。蛆之就脯驟于屈伸。蟹之將煻躁擾彌甚。仁人用意深懷如怛。且不悴不榮曾芻蕘之不若。無馨無臭與瓦礫其何算。

有汝南周顒貽胤書曰。丈人所以未極遐蹈。惑在於不全菜耶。剉折之升鼎俎。網罟之興載冊。其來寔遠。誰敢幹議。觀聖人之設膳羞。乃復為之品節。蓋以茹毛飲血與生民共始。縱而勿裁將無崖畔。善為士者豈不以恕己為懷。是各靜封疆罔相陵轢。況乃變之大者莫過死生。生之所重無過性命。性命之於彼極切。滋味之於我可賒。而終身朝脯資之以永歲。彼就怨酷莫能自列。我業長久。吁哉可畏。且區區微卵脆薄易矜。歂彼弱麑顧步宜愍。觀其飲啄飛沈使人憐悼。況可甘心撲揥加復恣忍吞嚼。至乃野牧成群閑豢重圈。量肉揣毛以俟支剝。如土委地。僉謂常理可為愴息。事豈一途。若云三世理誣。則幸矣。良快。如使此

【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana，佛教術語，指解脫）的教義傳到東方。斷絕了對三種肉食的因緣。信奉至高的教誨，操守變得更加深遠。即使壽命短暫，食用蔬菜的志向也毫不倦怠。把秋天的鳥和夏天的卵與肉食相比，就如同浮雲一般虛幻。山珍海味，也如同腐爛的老鼠一樣令人厭惡。而用蠶繭做的衣服和棉絮做的被子，也都不再疑惑。這大概是因為在文字上鉆研窮盡，反而使思想在弘揚佛法的宗旨上迷失了方向。通達事理並深信不疑的人，或許能鑑於此理。一旦領悟了這個道理，行為上的迷惑就能得以糾正。斷絕食用蠶肉的因緣，堅持種植蔬菜麻類的行業。這樣，包含生命的物類，幾乎就可以免於被殺戮了。

與何胤（He Yin，人名）的信

梁朝周顒（Zhou Yong，人名）

普通年間，何胤（He Yin）在飲食上非常奢侈，每次吃飯都要擺滿一丈見方的地方。後來有人覺得他太過分了，就讓門人議論這件事。學士鐘岏（Zhong Wan，人名）說，蛆蟲變成肉乾的速度非常快，就像身體的屈伸一樣迅速；螃蟹將要被烹煮時，那種躁動不安的樣子更加厲害。仁人君子用心體會，應該像對待傷痛一樣深切關懷。而且那些不枯萎也不茂盛的生物，甚至還不如普通的草料。沒有香味也沒有臭味的東西，和瓦礫又有什麼區別呢？

汝南人周顒（Zhou Yong）給何胤（He Yin）寫信說：『您之所以還沒有達到極高的境界，是不是因為沒有完全吃素呢？把蔬菜切碎放到鼎里烹煮，用網捕魚的事情記載在書上，這些事情由來已久，誰敢提出異議呢？觀察聖人設定膳食，還為膳食制定了品節。這是因為古時候人們和老百姓一樣茹毛飲血。如果放縱而不加以約束，就會沒有邊際。善於做官的人，難道不應該以寬恕自己為懷嗎？這樣大家各自安靜地守住自己的疆界，不互相侵犯。何況變化最大的事情莫過於生死，生命中最重要的事情莫過於性命。性命對於動物來說非常重要，而美味對於我們來說是可以延緩的。但是終身每天都要吃肉乾，以此來度過漫長的歲月。那些動物遭受怨恨和痛苦，卻無法自己申訴。而我們所造的罪業卻長久存在。唉，真是太可怕了。而且小小的卵非常脆弱，容易受到傷害。看到那些弱小的幼鹿，顧盼行走的樣子，應該感到憐憫。看到它們飲水吃東西、飛翔和沉沒的樣子，都讓人感到憐憫和悲傷，怎麼可以狠心拍打它們，更加放縱地忍心吞食它們呢？至於那些在野外成群放牧的動物，和那些在圈裡精心飼養的動物，人們計算它們的肉有多少，衡量它們的毛有多少，等待著對它們進行宰殺和剝皮。就像把泥土丟在地上一樣，大家都認為是常理，這真是讓人感到悲傷。事情難道只有這一種途徑嗎？如果說三世輪迴的道理是虛假的，那就太好了，真是令人高興。如果這個道理是真實的，那麼』

【English Translation】 English version The Nirvana (Buddhist term, referring to liberation) doctrine spread to the East. The karmic connections to the three kinds of meat were severed. Embracing the supreme teachings, moral integrity became even more profound. Even if life is short, the aspiration to consume vegetables is never weary. Comparing autumn birds and summer eggs to meat is like comparing them to fleeting clouds. Mountain delicacies and seafood are as repulsive as rotten rats. And clothing made of silkworm cocoons and bedding made of cotton are no longer doubted. This is probably because exhaustive study of the scriptures has led to confusion in understanding the grand purpose of propagating the Dharma. Those who are enlightened and deeply believe in this principle may be able to discern this truth. Once this principle is understood, behavioral confusion can be corrected. Severing the karmic connection to eating silkworm meat, and adhering to the industry of planting vegetables and hemp. In this way, living beings can almost be spared from being killed.

Letter to He Yin (person's name)

Zhou Yong (person's name) of the Liang Dynasty

During the Putong era, He Yin (person's name) was very extravagant in his diet, and each meal had to cover an area of one zhang square. Later, some people felt that he was going too far, so they asked his disciples to discuss the matter. The scholar Zhong Wan (person's name) said, 'The transformation of maggots into dried meat is very fast, like the quickness of bending and stretching the body; the restlessness of crabs about to be cooked is even more intense. A benevolent person should deeply empathize with this, like treating a wound. Moreover, those creatures that neither wither nor flourish are even inferior to ordinary fodder. Things that have no fragrance and no odor, what difference is there between them and tiles?'

Zhou Yong (person's name) of Runan wrote a letter to He Yin (person's name) saying: 'The reason why you have not reached the highest state is perhaps because you have not completely become a vegetarian? Chopping up vegetables and cooking them in pots, and the matter of catching fish with nets being recorded in books, these things have a long history, who dares to object? Observing the setting of meals by the sages, they even established rules for the meals. This is because in ancient times, people ate raw meat and drank blood like ordinary people. If they are indulged without restraint, there will be no limit. Shouldn't those who are good at being officials take forgiving themselves as their principle? In this way, everyone can quietly guard their own territory and not infringe on each other. Moreover, the greatest change is none other than life and death, and the most important thing in life is none other than life itself. Life is extremely important to animals, while delicious food can be delayed for us. But consuming dried meat every day for a lifetime to get through the long years. Those animals suffer resentment and pain, but cannot speak for themselves. And the sins we create will last for a long time. Alas, it is truly terrifying. Moreover, small eggs are very fragile and easily harmed. Seeing those weak fawns, the way they look around as they walk, we should feel pity. Seeing them drinking water, eating, flying, and sinking, all make people feel pity and sorrow, how can we heartlessly slap them and even more indulgently bear to swallow them? As for those animals grazing in herds in the wild, and those animals carefully raised in pens, people calculate how much meat they have, measure how much hair they have, waiting to slaughter and skin them. Just like throwing dirt on the ground, everyone thinks it is normal, which is truly saddening. Is there only this one way to do things? If the principle of the three lifetimes of reincarnation is false, then that would be great, truly joyful. If this principle is true, then'

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道果然。而受形未息。一往一來生死常事。雜報如家人天如客。過客日少在家日多。吾修信業未足長免。則傷心之慘行亦自念。丈人于血氣之類。雖不身殘。至於晨鳧沈鯉。不能不取備屠門。財貿之一經盜手。猶為廉士所棄。生性之一啟鸞刀。寧復慈心所忍。騶虞雖饑。非自死之草不食聞其風豈不使人多愧。胤獲書納之。遂絕血味。注百論十二門論。行於法俗。

斷殺絕宗廟犧牲詔(並表請)

梁武帝

梁高祖武皇帝臨天下十二年。下詔去宗廟犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧祐。龍華邑正柏超度等上啟云。京畿既是福地。而鮮食之族猶布筌網。並驅之客尚馳鷹犬。非所以仰稱皇朝優洽之旨。請丹陽瑯瑘二境。水陸並不得搜捕。敕付尚書詳之。議郎江貺以為。聖人之道以百姓為心。仁者之化以躬行被物。皇德好生協于上下。日就月將自然愍俗。一朝抑絕容恐愚民。且獵山之人例堪跋涉。捕水之客不憚風波。江寧有禁即達牛渚。延陵不許便往陽羨。取生之地雖異。殺生之數是同。空有防育之制。無益全生之術。兼都令史王述以為。京邑翼翼四方所視。民漸至化必被萬國。今祁寒暑雨人尚無怨。況去俗入真所以可悅。謂斷之為是。左承謝幾卿曰。不殺之禮誠如王述所議。然聖人為教亦與俗推移

【現代漢語翻譯】 現代漢語譯本： 道確實如此。然而，受形之苦尚未停止。一去一來，生死是常事。投生到各種不同的境況，就像在家和作客一樣。做過客的日子少，在家的日子多。我修行的信業還不足以長久免除生死輪迴。想到這些傷心慘事，行為舉止也會自我反省。丈人您對於有血氣的生命，雖然不親自殘害，但對於早晨的野鴨和沉在水底的鯉魚，也不能不取來供應屠宰。錢財貨物一旦經過盜賊之手，即使是清廉之士也會拋棄。生命一旦開啟殺戮之端，哪裡還能忍心保持慈悲之心呢？騶虞（一種仁獸）即使飢餓，也不吃自己死去的動物的肉，只吃自然死亡的草。聽到這樣的風尚，難道不讓人感到慚愧嗎？胤（指道胤法師）接受了他的勸告，於是斷絕了血腥的食物。他註釋的《百論》、《十二門論》，在僧俗之間廣為流傳。

斷殺絕宗廟犧牲詔（並表請）

梁武帝

梁高祖武皇帝在位十二年，下詔去除宗廟的犧牲，修行佛教戒律，素食斷欲。上定林寺的沙門僧祐（人名），龍華邑正柏超度（人名）等人上書啟奏說：京畿一帶既然是福地，但捕魚打獵的人仍然遍佈羅網，成群結隊的獵人還在放鷹逐犬，這不是用來彰顯皇朝優厚恩澤的旨意。請求在丹陽、瑯琊二個區域，水陸兩地都不得進行搜捕。皇帝下令交給尚書詳細討論。議郎江貺（人名）認為：聖人的道理是以百姓爲念，仁者的教化是以自身行為來影響萬物。皇上的美德在於喜愛生命，與上下的意願相符，日積月累自然會憐憫百姓。如果一下子禁止，恐怕愚民難以接受。而且，打獵的人習慣於跋山涉水，捕魚的人不畏懼風浪。江寧禁止了，他們就到牛渚，延陵不允許，他們就去陽羨。獲取生命的地方雖然不同，但殺生的數量是相同的。空有防止殺生的制度，沒有完全保護生命的辦法。兼都令史王述（人名）認為：京城莊嚴美好，是四方百姓所仰望的地方。民眾逐漸受到教化，必然會影響到各國。現在即使是寒冷或炎熱的天氣，人們尚且沒有怨言，更何況是去除世俗的習慣，進入真理的境界，這應該是令人喜悅的事情。所以認為斷絕殺生是正確的。左承謝幾卿（人名）說：不殺生的禮儀確實如王述所說，然而聖人施教也要順應世俗的變化。

【English Translation】 English version: The Dao is indeed like this. However, the suffering of receiving a physical form has not ceased. Going and coming, birth and death are common occurrences. Rebirth in various different circumstances is like being at home and being a guest. The days of being a guest are few, and the days of being at home are many. My cultivation of faith is not yet sufficient to be permanently free from the cycle of birth and death. Thinking of these sad and tragic events, my behavior will also reflect on itself. Although you, venerable elder, do not personally harm sentient beings with blood and qi, you cannot help but take the wild ducks in the morning and the carp that sink to the bottom of the water to supply the slaughter. Once money and goods have passed through the hands of thieves, even a man of integrity will abandon them. Once the beginning of killing is initiated, how can one bear to maintain a compassionate heart? Even if the Zouyu (a benevolent beast) is hungry, it does not eat the flesh of animals that have died on their own, but only eats naturally withered grass. Hearing of such a custom, does it not make people feel ashamed? Yin (referring to Dharma Master Daoyin) accepted his advice and thus cut off bloody food. His commentaries on the Śata-śāstra and the Dvādaśa-dvāra-śāstra were widely circulated among monastics and laypeople.

Edict on Abolishing Sacrifices in Ancestral Temples (with Memorial)

Emperor Wu of Liang

In the twelfth year of his reign, Emperor Gaozu Wu of Liang issued an edict to abolish sacrifices in ancestral temples, practice Buddhist precepts, eat vegetarian food, and cut off desires. The śramaṇa Sengyou (personal name) of Shangdinglin Temple, Bai Chaodu (personal name), the Zheng of Longhua Village, and others submitted a memorial, saying: 'Since the capital region is a blessed land, those who hunt and fish still spread nets everywhere, and groups of hunters still release eagles and hounds. This is not the way to uphold the intention of the imperial court's generous grace. We request that in the two regions of Danyang and Langya, no hunting or fishing be allowed on land or water.' The emperor ordered the matter to be discussed in detail by the Ministry of Affairs. The Consultant Jiang Kuang (personal name) believed: 'The way of the sage is to have the people at heart, and the transformation of the benevolent is to influence all things through one's own actions. The emperor's virtue lies in loving life, which is in accordance with the wishes of those above and below. Day by day, month by month, he will naturally have compassion for the people. If it is suddenly prohibited, I fear that the foolish people will find it difficult to accept. Moreover, those who hunt are accustomed to trekking through mountains and rivers, and those who fish are not afraid of wind and waves. If it is forbidden in Jiangning, they will go to Niuzhu; if it is not allowed in Yanling, they will go to Yangxian. Although the places where they obtain life are different, the number of killings is the same. There is only a system to prevent killing, but no way to completely protect life.' The Concurrent Capital Administrator Wang Shu (personal name) believed: 'The capital is solemn and beautiful, and is looked up to by the people of all directions. The people will gradually be influenced by the teachings, and will surely affect all countries. Now, even in cold or hot weather, people still have no complaints, let alone removing worldly habits and entering the realm of truth, which should be a joyful thing. Therefore, it is right to abolish killing.' The Left Attendant Xie Jiqing (personal name) said: 'The etiquette of not killing is indeed as Wang Shu said, but the sage's teachings must also adapt to the changes of the world.'

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。即之事蹟恐不宜偏斷。若二郡獨有此禁。便似外道謂不殺戒皆有界域。因時之宜敬同議郎江貺議。尚書臣亶僕射臣昂令瑩以下並同貺議。帝使周舍難貺曰。禮云。君子遠庖廚。血氣不身剪見生不忍其死。聞聲不食其肉。此皆即自興仁非關及遠。三驅之禮。向我者舍揹我者射。於是依王述議遂斷。

又敕太醫不得以生類合藥。公家織官紋錦。並斷仙人鳥獸之形。以為褻衣。裁剪有乖仁恕。至遂祈告天地宗廟。以去殺之理被之含識。郊廟皆以面為牲牷。其饗萬國用菜蔬去生類。其山川諸祀則否。乃敕有司曰。近以神實愛民。不責無識。所貴誠信。非尚血膋。凡有水旱之患。使歸咎在上。不同牲牢。止告知而已。而萬姓祈求諂黷為事。山川小祇難期正直。晴雨或乖容市民怨。愚夫滯習難用理移。自今祈請報答可如俗法所用。以身塞咎事自依前。

前臣曰。夫神道茫昧求諸不一。或尚血腥之祀。或歆蘊藻之誠。設教隨時貴其為善。其誠無忒何往不通。若祭享理無則四代之風為爽。神明實有三世之道為弘。語其無不待牲牷之潔。據其有宜存去殺之仁周文禴祭由來尚矣。茍有明德神其吐諸。而以面為牲于義未達。方之紋錦將不矛盾乎。

齊光祿顏之推誡殺訓

儒家君子離庖廚。見其生不忍其死。聞其聲

【現代漢語翻譯】 現代漢語譯本：僅憑這件事的跡象恐怕不宜片面決斷。如果只有這兩個郡有這樣的禁令，那就好像外道所說的，不殺生的戒律都有界限。應該根據時宜，尊重議郎江貺的建議。尚書臣亶、僕射臣昂、令瑩等都同意江貺的建議。皇帝派周舍反駁江貺說：『禮記上說，君子遠離廚房，因為看到動物的血氣，親自宰殺，見到活的動物不忍心讓它死去，聽到動物的叫聲就不吃它的肉。』這些都是從自身出發興起的仁愛之心，不是關乎遠方。天子三驅打獵的禮儀，順著我的就放過，背對著我的才射殺。於是皇帝採納了王述的建議，最終做出了決斷。

皇帝又下令太醫不得用活物來配藥。官府織造的錦緞，都停止織造仙人、鳥獸的形狀，認為褻瀆了衣服。裁剪如有違背仁慈恕道的，就去祈告天地宗廟。用去除殺戮的道理來施加給一切有知覺的生命。郊祭和宗廟祭祀都用面做的牲畜。招待萬國來賓的宴席用蔬菜，去除活物。至於山川等其他祭祀則不這樣。於是皇帝告誡有關官員說：『近來因為神明確實愛護百姓，不苛責沒有知覺的生物。所看重的是誠信，不是崇尚血腥。凡是有水旱災害，要讓百姓歸罪於我這個在上者，不要用牲畜祭祀，只要告知神明就可以了。』但是百姓祈求神靈，用諂媚的祭品為事，山川小神難以期望他們正直。如果晴雨不順，容易引起百姓的怨恨。愚昧的人習慣難以用道理改變。從今以後，祈求報答可以按照世俗的習俗使用，以自身承擔罪責的事情仍然按照以前的規矩。

前朝的臣子說：『神道的存在是隱晦不明的，人們祈求的方式也不一樣。有的崇尚血腥的祭祀，有的喜歡蘊藻的誠意。設立教化要隨著時代的變化，貴在行善。如果誠心沒有差錯，無論到哪裡都行得通。如果祭祀沒有法則，那麼夏商周三代的風尚就會被破壞。如果神明確實存在，那麼過去、現在、未來三世的道理就會弘揚。說到沒有，就不必等待牲畜的潔凈；說到有，就應該儲存去除殺戮的仁慈，周文王的禴祭由來已久。如果君王有明德，神明也會厭惡血腥的祭祀。而用面做的牲畜，在道理上還沒有通達。與禁止織造紋錦相比，恐怕會自相矛盾吧。』

齊光祿顏之推《誡殺訓》

儒家的君子遠離廚房，因為看到動物活著，不忍心讓它死去，聽到動物的叫聲

【English Translation】 English version: It seems inappropriate to make a one-sided judgment based solely on the signs of this matter. If only these two commanderies have this prohibition, it would be like the heretics who say that the precept against killing has boundaries. It is appropriate to respect the suggestion of the courtier Jiang Kuang, considering the circumstances. The Minister Shang Dan, Vice Minister Chen Ang, Ling Ying, and others all agree with Jiang Kuang's suggestion. The emperor sent Zhou She to refute Jiang Kuang, saying, 'The Book of Rites says, 'A gentleman keeps away from the kitchen because he cannot bear to see the blood and qi of animals, personally slaughter them, and cannot bear to let living animals die, and does not eat their meat when he hears their cries.' These all arise from one's own benevolence, not concerning distant matters. The ritual of the Son of Heaven's three hunts is to release those who face me and shoot those who turn their backs on me.' Therefore, the emperor adopted Wang Shu's suggestion and finally made a decision.

The emperor also ordered the imperial physicians not to use living creatures to prepare medicine. The brocade woven by the government weaving office should stop weaving the shapes of immortals, birds, and beasts, considering it a desecration of clothing. If the tailoring violates benevolence and forgiveness, then pray to Heaven, Earth, and ancestral temples. Use the principle of eliminating killing to apply it to all sentient beings. Suburban sacrifices and ancestral temple sacrifices all use livestock made of flour. The banquets for entertaining guests from all nations use vegetables, eliminating living creatures. As for the sacrifices to mountains and rivers and other sacrifices, this is not the case. Therefore, the emperor admonished the relevant officials, saying, 'Recently, because the gods truly love the people, they do not demand from unconscious creatures. What is valued is sincerity, not the worship of blood. Whenever there are floods or droughts, let the people blame me, the one in charge, and do not use livestock for sacrifices, just inform the gods.' However, the people pray to the gods and use flattering offerings, and it is difficult to expect the mountain and river gods to be upright. If the weather is not favorable, it is easy to cause resentment among the people. It is difficult to change the habits of the foolish with reason. From now on, requests for repayment can be made according to secular customs, and the matter of bearing the blame oneself should still follow the previous rules.

A former minister said, 'The existence of the divine way is obscure and unclear, and people's ways of praying are also different. Some worship bloody sacrifices, and some like the sincerity of algae. The establishment of teachings should change with the times, and the value lies in doing good. If sincerity is not wrong, it will work wherever you go. If there is no law for sacrifices, then the customs of the Xia, Shang, and Zhou dynasties will be destroyed. If the gods really exist, then the principles of the past, present, and future will be promoted. Speaking of nothing, there is no need to wait for the cleanliness of livestock; speaking of existence, one should preserve the benevolence of eliminating killing. King Wen of Zhou's Yue sacrifice has been around for a long time. If the ruler has bright virtue, the gods will also hate bloody sacrifices. And the livestock made of flour has not yet been understood in principle. Compared with the prohibition of weaving brocade, I am afraid it will be contradictory.'

Yan Zhitui, Guanglu of Qi, 'Admonition Against Killing'

Confucian gentlemen stay away from the kitchen because they cannot bear to see animals alive and cannot bear to let them die, and hear their cries

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不食其肉。高柴折像未知內教。皆能不殺。此皆仁者自然用心也。含生之徒莫不愛命。去殺之事必勉行之。見好殺之人臨死報驗。子孫殃禍其數甚多。不能具錄耳。且示數條于末。

梁時有人。常以雞卵白和沐云。使發光。每沐輒破二三十枚。臨終但聞發中啾啾數千雞雛聲。

江陵劉氏以賣鱔為業。後生一兒。頭具是鱔。自頸已下。方為人耳。

王克為永嘉郡。有人餉羊。集賓欲宴。而羊繩解來投一客。先跪兩拜便入衣中。此客竟不言之。固無救請。須臾宰羊為炙。先行至客。一臠入口便下皮內。周行遍體痛楚號𧥣方復說之。遂作羊鳴而死。

梁時有人為縣令。經劉敬躬亂。縣廨被焚。寄寺而住。民將羊酒作禮。縣令以羊系剎。屏除形像鋪設床座于堂上。接賓未殺之頃。羊解徑來至階而拜。縣令大笑。命左右宰之飲啖飽酒便臥檐下。投醒即覺體癢。爬搔𤻘胗因爾成病。十餘年死。

楊思達為西陽郡。值侯景亂。時復旱。儉饑民盜田中麥。思達遣一部曲守視。所得盜者輒截手腕。凡戮十餘人。部曲後生一男。自然無手。

齊國有一奉朝請。家甚豪侈。非手殺牛則啖之不美。年三十許病篤。大見牛來。舉體如被刀刺。𧥣呼而終。

江陵高偉隨父入齊凡數年。向幽州淀中捕魚。

【現代漢語翻譯】 現代漢語譯本 不應該吃動物的肉。高柴（人名）折斷偶像，雖然他還不瞭解佛教的教義，但他能夠做到不殺生。這些都是仁者自然而然的用心啊。所有有生命的生物沒有不愛惜自己生命的，所以一定要努力不做殺生的事情。看看那些喜歡殺生的人臨死時的報應，他們的子孫後代遭受的災禍非常多，不能全部記錄下來。這裡只列舉幾條在下面。

梁朝的時候，有個人經常用雞蛋清和著沐浴，使頭髮光亮。每次洗頭都要打破二三十個雞蛋。臨終的時候，只聽到頭髮里發出幾千只小雞的叫聲。

江陵的劉氏以賣鱔魚為生。後來生了一個兒子，頭完全是鱔魚的模樣，從脖子以下，才是人的樣子。

王克擔任永嘉郡的郡守時，有人送來一隻羊。他召集賓客準備宴請，而羊掙脫繩子跑來投奔一位客人，先是跪拜了兩下，然後鉆進客人的衣服里。這位客人竟然沒有說出來，也沒有請求救助。不一會兒，羊被宰殺做成烤肉，先送到這位客人面前。客人吃了一塊，剛入口就感到皮肉里疼痛，週身疼痛難忍，號叫著才說出實情。於是發出羊的叫聲而死。

梁朝的時候，有個人擔任縣令。經歷劉敬躬作亂，縣衙被燒燬，就寄住在寺廟裡。百姓拿著羊和酒來拜見他。縣令把羊拴在寺廟的柱子上，撤掉佛像，在正堂上鋪設床鋪。在招待客人還沒宰殺羊的時候，羊掙脫繩子徑直跑到臺階前跪拜。縣令大笑，命令手下宰殺了羊，喝得酒足飯飽，就躺在屋檐下。一醒來就覺得身體發癢，抓撓後起了很多疹子，因此得了病，十多年後死了。

楊思達擔任西陽郡的郡守時，正趕上侯景作亂，當時又遇到旱災，鬧饑荒，百姓偷盜田里的麥子。楊思達派一部下看守，凡是抓住的盜麥者就砍斷手腕，總共殺了十幾個人。這個部下後來生了一個兒子，生下來就沒有手。

齊國有一個奉朝請（官名），家裡非常豪奢，不是親手殺的牛就覺得不好吃。三十多歲的時候得了重病，看見很多牛來，全身好像被刀刺一樣，慘叫著死去。

江陵的高偉跟隨父親進入北齊，有幾年時間，在幽州淀中捕魚。

【English Translation】 English version One should not eat the flesh of animals. Gao Chai (a person's name) broke idols, and although he did not yet understand the inner teachings of Buddhism, he was able to refrain from killing. These are all the natural intentions of a benevolent person. All living beings cherish their lives, so one must strive to avoid killing. Look at the retribution of those who love to kill when they are dying; the disasters suffered by their descendants are very numerous and cannot all be recorded. Here are just a few examples listed below.

During the Liang Dynasty, there was a person who often mixed egg whites with his bathwater to make his hair shiny. Each time he bathed, he would break twenty or thirty eggs. As he was dying, he only heard the chirping of thousands of chicks coming from his hair.

Liu of Jiangling made a living by selling eels. Later, he had a son whose head was entirely that of an eel, and only from the neck down was he human.

When Wang Ke was the governor of Yongjia Prefecture, someone sent him a sheep. He gathered guests to prepare a feast, but the sheep broke free from its rope and ran to a guest, first kneeling twice and then crawling into the guest's clothes. This guest did not say anything and did not ask for help. Soon after, the sheep was slaughtered and made into roasted meat, which was first served to this guest. As soon as he took a bite, he felt pain inside his skin and flesh, and he cried out in agony all over his body before finally telling the truth. Then he died making the sounds of a sheep.

During the Liang Dynasty, there was a person who served as a county magistrate. After experiencing the rebellion of Liu Jinggong, the county office was burned down, so he stayed in a temple. The people brought sheep and wine to pay their respects. The magistrate tied the sheep to the temple pillar, removed the Buddha images, and set up beds in the main hall. Before he had slaughtered the sheep to entertain his guests, the sheep broke free and went straight to the steps and knelt down. The magistrate laughed and ordered his men to slaughter the sheep. After drinking and eating their fill, he lay down under the eaves. As soon as he woke up, he felt itchy all over his body, and scratching caused many rashes to appear, which led to illness, and he died more than ten years later.

When Yang Sida was the governor of Xiyang Prefecture, it coincided with the rebellion of Hou Jing, and there was also a drought and famine, so the people stole wheat from the fields. Yang Sida sent a subordinate to guard the fields, and anyone caught stealing wheat had their wrists cut off. In total, he killed more than ten people. This subordinate later had a son who was born without hands.

In the Qi Kingdom, there was a Feng Chaoqing (an official title) whose family was very wealthy. He did not find beef delicious unless he killed the cow himself. When he was in his thirties, he became seriously ill and saw many cows coming at him. His whole body felt as if it were being stabbed with knives, and he screamed and died.

Gao Wei of Jiangling followed his father into the Northern Qi Dynasty and spent several years fishing in the Dian Lake of Youzhou.

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后病每見群魚嚙之而死。

斷酒肉文

梁高祖

弟子蕭衍。敬白諸大德僧尼諸義學僧尼諸寺三官。夫匡正佛法是黑衣人事。乃非弟子白衣所急。但經教亦云。佛法寄囑人王。是以弟子不得無言。今日諸僧尼開意聽受。勿生疑閉內懷忿異。

凡出家人所以異於外道者。正以信因信果信經。所明信是佛說經言。行十惡者受于惡報。行十善者受于善報。此是經教大意。如是若言。出家人猶嗜飲酒啖食魚肉。是則為行同于外道。而復不及。何謂同於外道。外道執斷常見。無因無果無施無報。今佛弟子酣酒嗜肉。不畏罪因不畏苦果。即是不信因不信果。與無施無報者復何以異。此事與外道見同。而有不及外道。是何外道。各信其師。師所言是弟子言是。師所言非弟子言非。涅槃經言。迦葉我今日製諸弟子。不得食一切肉。而今出家人猶自啖肉。戒律言。飲酒犯波夜提。猶自飲酒無所疑難。此事違于師教。一不及外道。

又外道雖復邪僻持牛狗戒。既受戒已后必不犯。今出家人既受戒已。輕於毀犯。是二不及外道。

又外道雖復五熱炙身投淵赴火窮諸苦行。未必皆啖食眾生。今出家人啖食魚肉。是三不及外道。

又外道行其異學。雖不當理各習師法無有覆藏。今出家人啖食魚肉。于親

【現代漢語翻譯】 現代漢語譯本：後來（這些魚）經常被其他魚啃咬而死。

斷酒肉文

梁高祖（梁武帝）

弟子蕭衍（梁武帝的名字），恭敬地稟告各位大德僧尼、各位義學僧尼、各寺廟的三官。匡正佛法是各位出家人的事情，並非弟子我這個在家人的當務之急。但是經書也說，佛法寄託於人王。因此弟子不能不說話。今天各位僧尼請留心聽取，不要心生疑惑，閉塞內心，懷有異議。

凡是出家人之所以不同於外道，正是因為相信因果，相信經典所闡明的內容。相信佛所說的經文，說行十惡的人會受到惡報，行十善的人會受到善報。這是經教的大意。如果說出家人仍然嗜好飲酒，吃魚吃肉，那就是行為和外道一樣，甚至還不如外道。為什麼說和外道一樣呢？外道執著于斷見和常見，認為沒有因果，沒有施捨，沒有報應。現在佛的弟子沉迷於飲酒，嗜好肉食，不畏懼罪惡的因，不畏懼痛苦的果報，這就是不相信因果。與那些認為沒有施捨沒有報應的人又有什麼區別呢？這件事和外道的見解相同，甚至還不如外道。這是為什麼呢？外道各自相信他們的老師，老師說的是對的，弟子也說是對的；老師說的是錯的，弟子也說是錯的。《涅槃經》說，迦葉（佛陀的弟子），我今天告誡各位弟子，不得吃一切肉。而現在出家人仍然自己吃肉。戒律說，飲酒犯波夜提（一種罪名），仍然自己飲酒，毫無疑慮。這件事違背了老師的教誨，這是第一點不如外道。

此外，外道即使邪僻，持牛戒、狗戒，既然受了戒以後，必定不會違犯。現在出家人既然受了戒，卻輕易地毀犯，這是第二點不如外道。

此外，外道即使用五熱炙烤身體，投身深淵，跳入火中，窮盡各種苦行，也未必都吃眾生的肉。現在出家人吃魚吃肉，這是第三點不如外道。

此外，外道實行他們的異端學說，即使不合道理，也各自學習老師的教法，沒有隱瞞。現在出家人吃魚吃肉，對於親

【English Translation】 English version: Later, (these fish) were often seen being gnawed to death by other fish.

Text on Abstaining from Wine and Meat

Emperor Gaozu of Liang (Emperor Wu of Liang)

Disciple Xiao Yan (Emperor Wu of Liang's name), respectfully reports to all virtuous monks and nuns, all learned monks and nuns, and the Three Officials of all temples. Rectifying the Buddha-dharma is the business of you black-robed ones, not something that concerns this white-robed disciple urgently. However, the scriptures also say that the Buddha-dharma is entrusted to the king of men. Therefore, this disciple cannot remain silent. Today, may all monks and nuns listen attentively, without harboring doubts, closing your minds, or holding dissenting views.

The reason why renunciants are different from non-Buddhists is precisely because they believe in cause and effect and believe in what the scriptures explain. Believe in the sutras spoken by the Buddha, saying that those who practice the ten evils will receive evil retribution, and those who practice the ten good deeds will receive good retribution. This is the general meaning of the scriptures. If it is said that renunciants still indulge in drinking wine and eating fish and meat, then their behavior is the same as that of non-Buddhists, and even inferior. Why is it said to be the same as non-Buddhists? Non-Buddhists cling to annihilationism and eternalism, believing that there is no cause and effect, no giving, and no retribution. Now, disciples of the Buddha indulge in drinking wine and indulging in meat, not fearing the cause of sin and not fearing the result of suffering. This is not believing in cause and effect. What difference is there between them and those who believe that there is no giving and no retribution? This matter is the same as the views of non-Buddhists, and even inferior to non-Buddhists. Why is this? Non-Buddhists each believe in their teacher. What the teacher says is right, the disciple also says is right; what the teacher says is wrong, the disciple also says is wrong. The Nirvana Sutra says, 'Kasyapa (a disciple of the Buddha), today I instruct all disciples not to eat any meat.' But now renunciants still eat meat themselves. The precepts say that drinking wine incurs a payattika (a type of offense), yet they still drink wine without any doubt. This matter violates the teacher's teachings, which is the first point of being inferior to non-Buddhists.

Furthermore, even if non-Buddhists are heretical and observe the vows of cows and dogs, once they have taken the vows, they will certainly not violate them. Now that renunciants have taken the vows, they lightly break them, which is the second point of being inferior to non-Buddhists.

Furthermore, even if non-Buddhists scorch their bodies with five heats, throw themselves into abysses, jump into fire, and exhaust all kinds of ascetic practices, they may not all eat the flesh of sentient beings. Now renunciants eat fish and meat, which is the third point of being inferior to non-Buddhists.

Furthermore, non-Buddhists practice their heterodox teachings, and even if they are unreasonable, they each learn the teacher's teachings without concealment. Now renunciants eat fish and meat, and regarding relatives

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所者乃自和光。于所疏者則有隱避。如是為行四不及外道。

又外道各宗所執各重其法。乃自高聲大唱云。不如我道真。于諸異人無所忌憚。今出家人或復年時已長。或復素為物宗。啖食魚肉極自艱難或避弟子。或避同學。或避白衣。或避寺官。懷挾邪志崎嶇覆藏。然後方得一過啖食。如此為行五不及外道。

又復外道直情逕行。能長己徒眾惡。不能長異部惡。今出家人啖食魚肉。或為白衣弟子之所聞見。內無慚愧。方飾邪說云。佛教為法本存遠因。在於即日未皆悉斷。以錢買肉非己自殺。此亦非嫌。白衣愚癡聞是僧說謂真實語。便覆信受自行不善增廣諸惡。是則六不及外道。

又外道雖復非法說法法說非法。各信經書死不違背。今出家人啖食魚肉。或云肉非己殺猶自得啖。以錢買肉亦復非嫌。如是說者是事不然。涅槃經云。一切肉悉斷及自死者。自死者猶斷。何況不自死者。楞伽經云。為利殺眾生以財網諸肉。二業俱不善死。墮叫呼獄。何謂以財網肉。陸設罝罘水設網罟。此是以網網肉。若於屠殺人間以錢買肉。此是以財網肉。若令此人不以財網肉者。習惡律儀捕害眾生。此人為當專自供口。亦復別有所擬。若別有所擬。向食肉者豈無殺分。何得云我不殺生。此是灼然違背經文。是則七不及外道

【現代漢語翻譯】 現代漢語譯本： 那些外道會讚美自己的光明，對於自己的缺點則會隱藏迴避。像這樣做的，是第四種不如外道的出家人。

此外，外道各個宗派都堅持自己的主張，非常看重自己的法門，會高聲宣揚說：『不如我的道是真的。』對於其他不同的人，他們沒有什麼顧忌。現在出家人，有的年紀已經很大，有的原本是地方上的宗師，要吃魚肉非常困難，所以或者避開弟子，或者避開同學，或者避開在家居士，或者避開寺院的官員，懷著邪惡的念頭，偷偷摸摸地隱藏起來，然後才能偷偷吃上一口。像這樣做的，是第五種不如外道的出家人。

此外，外道直率而行，能夠增長自己徒眾的惡行，不能增長其他宗派的惡行。現在出家人吃魚肉，或者被在家居士弟子看到聽到，內心沒有慚愧，反而用邪說來掩飾，說：『佛教講究法本存在於長遠的因緣，在於今天還沒有完全斷絕。用錢買肉不是自己殺的，這也沒有什麼妨礙。』在家居士愚昧，聽到這些僧人的說法，認為是真的，便又相信接受，自己去做不善的事情，增長各種惡行。這就是第六種不如外道的出家人。

此外，外道即使是非法說成法，法說成非法，也各自相信自己的經書，至死也不會違背。現在出家人吃魚肉，或者說肉不是自己殺的，所以可以吃。用錢買肉也沒有什麼妨礙。像這樣說是不對的。《涅槃經》（Nirvana Sutra）說：『一切肉都應當斷絕，包括自己死的動物的肉。』自己死的動物的肉尚且要斷絕，何況不是自己死的動物的肉。《楞伽經》（Laṅkāvatāra Sūtra）說：『爲了利益而殺害眾生，用錢財來購買各種肉類，這兩種行為都不善，死後會墮入叫喚地獄。』什麼叫用錢財來購買肉類呢？在陸地上設定陷阱，在水裡設定網，這是用網來捕捉肉類。如果在屠宰場用錢買肉，這就是用錢財來購買肉類。如果不讓這個人用錢財來購買肉類，他就會學習惡劣的戒律，捕捉殺害眾生。這個人是爲了專門供自己吃，還是另有打算？如果另有打算，那麼吃肉的人難道沒有殺生的罪過嗎？怎麼能說我沒有殺生呢？』這顯然是違背經文的。這就是第七種不如外道的出家人。

【English Translation】 English version: Those non-Buddhists praise their own light, while concealing and avoiding their own shortcomings. To act in this way is the fourth type of renunciant who is inferior to non-Buddhists.

Furthermore, each non-Buddhist sect adheres to its own doctrines, highly valuing its own Dharma, and loudly proclaiming, 'My path is the true one.' They have no reservations about differing individuals. Now, some renunciants, either advanced in years or formerly respected teachers, find it extremely difficult to abstain from eating fish and meat. Therefore, they either avoid their disciples, fellow students, lay followers, or temple officials, harboring evil intentions and secretly concealing themselves, only then daring to take a bite. To act in this way is the fifth type of renunciant who is inferior to non-Buddhists.

Furthermore, non-Buddhists act directly and straightforwardly, able to increase the evil deeds of their own followers but unable to increase the evil deeds of other sects. Now, when renunciants eat fish and meat, and are seen or heard by their lay disciples, they feel no shame. Instead, they adorn their actions with perverse explanations, saying, 'Buddhism emphasizes that the Dharma's foundation lies in distant causes, and that complete severance has not yet occurred today. Buying meat with money is not killing oneself, so there is no fault.' Lay followers, being foolish, hear these monks' words and believe them to be true, then accept and practice unwholesome deeds, increasing all kinds of evil. This is the sixth type of renunciant who is inferior to non-Buddhists.

Furthermore, even if non-Buddhists describe what is not Dharma as Dharma, and Dharma as not Dharma, they each believe in their own scriptures and will not disobey them even unto death. Now, renunciants eat fish and meat, or say that the meat was not killed by themselves, so they can eat it. Buying meat with money is also without fault. To say such things is incorrect. The Nirvana Sutra (涅槃經) states, 'All meat should be cut off, including the meat of animals that died on their own.' Even the meat of animals that died on their own should be cut off, how much more so the meat of animals that did not die on their own. The Laṅkāvatāra Sūtra (楞伽經) states, 'Killing sentient beings for profit, using wealth to ensnare various meats, both actions are unwholesome, and after death, one will fall into the screaming hell.' What does it mean to use wealth to ensnare meat? Setting traps on land and nets in water, this is using nets to capture meat. If one buys meat with money at a slaughterhouse, this is using wealth to ensnare meat. If one does not allow this person to use wealth to ensnare meat, he will learn evil precepts, capturing and harming sentient beings. Is this person doing this solely to feed himself, or does he have other intentions? If he has other intentions, then does the meat-eater not share in the act of killing? How can he say, 'I did not kill sentient beings?' This is clearly contradicting the scriptures. This is the seventh type of renunciant who is inferior to non-Buddhists.

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又復外道同其法者和合。異其法者苦治。令行禁止莫不率從。今出家人或為師長。或為寺官。自開酒禁啖食魚肉。不復能得施其教戒。裁欲發言他即譏刺云。師向亦爾。寺官亦爾。心懷內熱默然低頭。面赤汗出不復得言。身既有瑕不能伏物。便復摩何直爾止住。所以在寺者乖違。受道者放逸。此是八不及外道。

又外道受人施與如己法。受烏戒人受烏戒施。鹿戒人受鹿戒施。烏戒人終不覆戒。受鹿戒施鹿戒人終不覆戒。受烏戒施。今出家人云。我能精進我能苦行。一時覆相誑諸白衣。出即飲酒開眾惡門。入即啖肉集眾苦本。此是九不及外道。

又外道雖復顛倒。無如是眾事。酒者何也。謂是臭氣水谷失其正性成此彆氣。眾生以罪業因緣故受此惡觸。此非正真道法。亦非甘露上味。云何出家僧尼猶生耽嗜。僧尼授白衣五戒。令不飲酒令不妄語云。何翻自飲酒違負約誓。七眾戒八戒齋五篇七聚長短律儀。於何科中而出此文。其餘眾僧故復可。可至學律者彌不宜爾。且開放逸門集眾惡本。若白衣人甘此狂藥。出家人猶當訶止云。某甲汝就我受五戒。不應如是。若非受戒者亦應云。檀越酒是惡本。酒是魔事。檀越今日幸可不飲。云何出家人而應自飲。尼羅浮陀地獄身如段肉。無有識知此是何人。皆飲酒

【現代漢語翻譯】 現代漢語譯本 此外，那些與他們教法相同的外道互相聯合，與他們教法不同的則加以嚴厲懲罰，使得他們言行一致，無不順從。現在出家人，有的作為師長，有的作為寺院的官員，自己破開酒禁，吃魚吃肉，再也不能施予教戒。剛想發言，別人就譏諷說：『師父您以前也這樣。』『寺院的官員您以前也這樣。』心中感到羞愧難當，默默地低下頭，面紅耳赤，汗流浹背，說不出話來。自身有了缺點，就不能使他人信服。於是就含糊了事，停止不說了。所以在寺院裡的人互相不和，接受教導的人放縱自己，這是第八種不如外道的地方。 此外，外道接受別人的施捨，都按照自己的教法。持烏戒的人接受持烏戒的施捨，持鹿戒的人接受持鹿戒的施捨。持烏戒的人最終不會違背烏戒，接受持鹿戒施捨的人最終不會違背鹿戒。現在出家人卻說：『我能精進修行，我能刻苦修行。』一時之間掩蓋真相，欺騙那些在家信徒。一出門就飲酒，打開各種罪惡之門；一進門就吃肉，聚集各種痛苦的根源。這是第九種不如外道的地方。 此外，外道即使行為顛倒，也沒有像出家人這樣多的壞事。酒是什麼呢？是腐臭的氣味，水谷失去了它原有的性質，變成了這種特殊的氣味。眾生因為罪業的因緣，所以感受這種惡劣的觸感。這不是真正正確的道法，也不是甘甜的美味。為什麼出家的僧尼還如此貪戀呢？僧尼授予在家信徒五戒，讓他們不飲酒，讓他們不妄語，為什麼反而自己飲酒，違背誓約呢？七眾戒、八戒齋、五篇七聚長短律儀，在哪一條戒律中允許飲酒呢？其他的眾僧姑且還可以，可是對於學習戒律的人來說，更不應該這樣。這簡直是打開放縱之門，聚集各種罪惡的根源。如果在家信徒喜歡這種使人瘋狂的藥物，出家人還應當勸阻說：『某某人，你從我這裡受了五戒，不應該這樣做。』如果不是受戒的人，也應該說：『施主，酒是罪惡的根源，酒是魔的事情。施主今天最好不要飲酒。』為什麼出家人反而自己飲酒呢？尼羅浮陀（Nirobhuta）地獄的身體像一塊肉，沒有知覺，這都是些什麼人啊？都飲酒。

【English Translation】 English version Furthermore, those heretics who share the same doctrines unite, while those with differing doctrines are subjected to harsh treatment, ensuring that their commands are obeyed without exception. Nowadays, ordained monks, whether as teachers or temple officials, break the prohibition against alcohol and consume fish and meat, rendering them unable to impart moral precepts. As soon as they attempt to speak, others mock them, saying, 'Teacher, you used to do the same.' 'Temple official, you used to do the same.' Filled with inner shame, they silently lower their heads, their faces flushed and sweating, unable to speak. Having flaws themselves, they cannot subdue others. Thus, they gloss over matters and remain silent. Consequently, those in the temple are discordant, and those receiving instruction are unrestrained. This is the eighth way in which they are inferior to heretics. Moreover, heretics accept offerings according to their own doctrines. Those observing the crow vow receive offerings appropriate for the crow vow, and those observing the deer vow receive offerings appropriate for the deer vow. Those observing the crow vow never violate their vow, and those receiving offerings for the deer vow never violate their deer vow. However, present-day monks say, 'I can be diligent in practice, I can endure hardship.' They temporarily conceal the truth, deceiving lay followers. As soon as they leave, they drink alcohol, opening the gates to all evils; as soon as they enter, they eat meat, accumulating the roots of all suffering. This is the ninth way in which they are inferior to heretics. Furthermore, even if heretics are misguided, they do not engage in as many evil deeds as these monks. What is alcohol? It is a foul odor, water and grain losing their original nature and transforming into this peculiar substance. Sentient beings, due to the karmic causes of their sins, experience this unpleasant sensation. It is not the true and correct Dharma, nor is it a sweet and delicious flavor. Why do ordained monks and nuns still indulge in it? Monks and nuns impart the five precepts to lay followers, instructing them not to drink alcohol and not to lie. Why do they themselves drink alcohol, violating their vows? In which of the Seven Assemblies of disciples, the Eight Precepts, the Five Sections and Seven Aggregates of the Vinaya, is there permission to drink alcohol? It might be somewhat acceptable for other monks, but it is especially inappropriate for those who study the Vinaya. This is simply opening the gates to unrestraint and accumulating the roots of all evils. If lay followers enjoy this maddening drug, monks should still admonish them, saying, 'So-and-so, you have received the five precepts from me, you should not do this.' If they are not precept-takers, they should also say, 'Donor, alcohol is the root of evil, alcohol is the work of demons. Donor, it is best not to drink alcohol today.' Why should monks drink it themselves? The bodies in Nirobhuta (Nirobhuta) hell are like lumps of flesh, without consciousness. Who are these people? They are all drinking alcohol.

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者出家僧尼。豈可不深信經教。自棄正法行於邪道。長眾惡根造地獄苦。習行如此豈不內愧。猶服如來衣受人信施。居處塔寺仰對尊像。若飲酒食肉如是等事。出家之人不及居家。何故如是在家人雖飲酒啖肉無犯戒罪。此一不及居家人。

在家人雖復飲酒啖肉。各有丘窟。終不以此仰觸尊像。此是二不及居家人。在家人雖復飲酒啖肉。終不吐泄寺舍。此是三不及居家人。

在家人雖復飲酒啖肉無有譏嫌。出家人若飲酒啖肉。使人輕賤佛法。此是四不及居家人。

在家人雖復飲酒啖肉。門行井灶各安其鬼。出家人若飲酒啖肉。臭氣薰蒸一切善神皆悉遠離。一切眾魔皆悉歡喜。此是五不及居家人。

在家人雖復飲酒啖肉。自破財產不破他財。出家人飲酒啖肉。自破善法破他福田是則六不及居家人。

在家人雖復飲酒啖肉。皆是自力所辦。出家人若飲酒啖肉皆他信施。是則七不及居家人。

在家人雖復飲酒啖肉。是常罪業更非異事出家人若飲酒啖肉。眾魔外道各得其便。是則八不及居家人。

在家人雖復如此飲酒啖肉。猶故不失世業大耽昏者。此則不得。出家人若飲酒啖肉。若多若少皆斷佛種。是則九不及居家人。不及外道不及居家略出所以各有九事。論欲過患條流甚多。可以

【現代漢語翻譯】 現代漢語譯本 出家的僧人和尼姑，怎麼可以不深信佛經教義，反而拋棄正法而行邪道，增長各種惡的根源，造下地獄的苦果呢？如此習行，難道不內心慚愧嗎？還穿著如來的袈裟，接受別人的供養，居住在佛塔寺廟裡，抬頭面對著莊嚴的佛像。如果飲酒食肉，像這樣的事情，出家人還不如在家人。 為什麼這麼說呢？在家人雖然飲酒吃肉，但各有自己的住所，終究不會因此而冒犯佛像。這是第一點不如在家人。 在家人雖然飲酒吃肉，終究不會在寺廟裡嘔吐污穢。這是第二點不如在家人。 在家人雖然飲酒吃肉，不會受到別人的譏諷和嫌棄。出家人如果飲酒吃肉，會讓人輕視佛法。這是第三點不如在家人。 在家人雖然飲酒吃肉，門前、水井、灶臺各處都安放著他們所信奉的鬼神。出家人如果飲酒吃肉，臭氣燻蒸，一切善神都會遠離，一切魔眾都會歡喜。這是第四點不如在家人。 在家人雖然飲酒吃肉，只是破費自己的財產，不會損害他人的財產。出家人飲酒吃肉，既破壞了自己的善法，又損害了他人的福田。這是第五點不如在家人。 在家人雖然飲酒吃肉，都是依靠自己的力量所得。出家人如果飲酒吃肉，都是依靠他人的供養。這是第六點不如在家人。 在家人雖然飲酒吃肉，是常有的罪業，並沒有什麼特別的。出家人如果飲酒吃肉，眾魔和外道就會各得其便。這是第七點不如在家人。 在家人即使如此飲酒吃肉，仍然不會失去世俗的產業，只是會變得非常昏昧。但如果出家人飲酒吃肉，無論多少，都會斷絕佛種。這是第八點不如在家人。 在家人即使如此飲酒吃肉，最多是世俗的產業受到影響，但出家人飲酒吃肉，無論多少，都會斷絕佛種。這是第九點不如在家人。不如外道，不如居家，略微列出這些，各有九件事。如果要詳細論述飲酒食肉的過患，條目非常多，可以……

【English Translation】 English version How can monks and nuns who have left home life not deeply believe in the teachings of the scriptures, but abandon the true Dharma and walk the path of evil, increasing the roots of all evils and creating the suffering of hell? Practicing in this way, how can they not feel ashamed? They still wear the robes of the Tathagata (another name for the Buddha), receive the offerings of others, and reside in pagodas and temples, facing the revered images. If they drink alcohol and eat meat, such things make them inferior to laypeople. Why is this so? Although laypeople drink alcohol and eat meat, they each have their own dwellings and will not offend the revered images because of it. This is the first way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, they will not vomit and defile the temple. This is the second way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, they are not subject to ridicule and disdain. If monks and nuns drink alcohol and eat meat, they will cause people to despise the Buddha's teachings. This is the third way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, they place their revered spirits at their doors, wells, and stoves. If monks and nuns drink alcohol and eat meat, the foul odor will permeate everything, and all the good spirits will depart, while all the demons will rejoice. This is the fourth way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, they only waste their own property and do not harm the property of others. If monks and nuns drink alcohol and eat meat, they destroy their own good deeds and harm the field of merit of others. This is the fifth way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, they do so through their own efforts. If monks and nuns drink alcohol and eat meat, they do so through the offerings of others. This is the sixth way in which they are inferior to laypeople. Although laypeople drink alcohol and eat meat, it is a common sin and nothing special. If monks and nuns drink alcohol and eat meat, the demons and heretics will each gain an advantage. This is the seventh way in which they are inferior to laypeople. Even if laypeople drink alcohol and eat meat in this way, they will not lose their worldly possessions, but will only become very dull. But if monks and nuns drink alcohol and eat meat, whether much or little, they will cut off the seed of Buddhahood. This is the eighth way in which they are inferior to laypeople. Even if laypeople drink alcohol and eat meat in this way, at most their worldly possessions will be affected, but if monks and nuns drink alcohol and eat meat, whether much or little, they will cut off the seed of Buddhahood. This is the ninth way in which they are inferior to laypeople. They are inferior to heretics and inferior to laypeople, and these are just a few of the reasons, each with nine points. If we were to discuss in detail the faults of drinking alcohol and eating meat, there would be many more items, which can be...

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例推。不復具言。

今日大德僧尼。今日義學僧尼。今日寺官。宜自警戒嚴凈徒眾。若其懈怠不遵佛教。猶是梁國編戶一民。弟子今日力能治制。若猶不依佛法。是諸僧官宜依法問京師頃年講大涅槃經。法輪相續便是不斷。至於聽受動有千計。今日重令法雲法師為諸僧尼講四相品四中少分諸僧尼常聽涅槃經。為當(曾聞。此說為當不聞。若已曾聞不應違背。若未曾聞今宜憶持)佛經中究竟說。斷一切肉乃至自死者。亦不許食。何況非自死者。諸僧尼出家名佛弟子。云何今日不從師教。經言。食肉者斷大慈種。何謂斷大慈種。凡大慈者皆令一切眾生同得安樂。若食肉者一切眾生皆為怨對同不安樂。若食肉者是遠離聲聞法。若食肉者是遠離辟支佛法。若食肉者是遠離菩薩法。若食肉者是遠離菩薩道。若食肉者是遠離佛果。若食肉者是遠離大涅槃。若食肉者障生六慾天。何況涅槃果。若食肉者是障四禪法。若食肉者是障(四空法。若食肉者是障戒法。若)食肉者是障定法。若食肉者是障慧法。若食肉者是障信根。若食肉者是障進根。若食肉者是障念根。若食肉者是障定根。若食肉者是障慧根。舉要為言。障三十七道品。若食肉者是障四真諦。若食肉者是障十二因緣。若食肉者是障六波羅蜜。若食肉者是障四弘誓願。若

【現代漢語翻譯】 現代漢語譯本： 以此類推，不再一一贅述。

今日在座的各位大德僧尼，各位義學僧尼，各位寺官，應當自我警醒，管束好自己的徒眾。如果他們懈怠而不遵守佛教的教義，那他們就仍然只是梁國的普通百姓。我今日有能力來治理和約束他們。如果他們仍然不依從佛法，那麼各位僧官就應當依法詢問。京城近年來講授《大涅槃經》，佛法之輪相續不斷，聽講的人數動輒成千上萬。今日再次請法雲法師為各位僧尼講解《四相品》中的少部分內容。各位僧尼經常聽聞《涅槃經》，是曾經聽聞過這些道理呢，還是沒有聽聞過？如果已經聽聞過，就不應該違背；如果還沒有聽聞過，現在就應當記住：佛經中究竟地說，要斷除一切肉食，乃至是自己死去的動物的肉，也不允許食用，更何況不是自己死去的動物的肉呢？各位僧尼出家，名為佛弟子，為何今日不聽從師長的教誨？經中說，『食肉者斷大慈種』。什麼是斷大慈種呢？凡是大慈之心，都是要讓一切眾生共同得到安樂。如果食用肉食，一切眾生都會因此成為怨敵，一同不得安樂。如果食用肉食，就是遠離聲聞法；如果食用肉食，就是遠離辟支佛法；如果食用肉食，就是遠離菩薩法；如果食用肉食，就是遠離菩薩道；如果食用肉食，就是遠離佛果；如果食用肉食，就是遠離大涅槃；如果食用肉食，就會障礙往生六慾天，更何況是涅槃之果呢？如果食用肉食，就會障礙四禪之法；如果食用肉食，就會障礙四空之法；如果食用肉食，就會障礙戒法；如果食用肉食，就會障礙定法；如果食用肉食，就會障礙慧法；如果食用肉食，就會障礙信根；如果食用肉食，就會障礙進根；如果食用肉食，就會障礙念根；如果食用肉食，就會障礙定根；如果食用肉食，就會障礙慧根。總而言之，食用肉食會障礙三十七道品。如果食用肉食，就會障礙四真諦；如果食用肉食，就會障礙十二因緣；如果食用肉食，就會障礙六波羅蜜（Paramita）；如果食用肉食，就會障礙四弘誓願。

【English Translation】 English version: Extrapolating from this, I will not repeat every detail.

Today, the virtuous Sangha members, the learned Sangha members, and the temple officials should be self-aware and discipline their followers. If they are lazy and do not follow the Buddha's teachings, they are still just ordinary citizens of the Liang kingdom. Today, I have the power to govern and restrain them. If they still do not follow the Dharma, then the Sangha officials should inquire according to the law. In recent years, the Mahaparinirvana Sutra (Great Nirvana Sutra) has been lectured in the capital, and the wheel of Dharma continues uninterrupted, with thousands of people attending the lectures. Today, I again ask Dharma Master Fayun to explain a small part of the Four Aspects Chapter to the Sangha members. You often hear the Nirvana Sutra. Have you heard these principles before, or have you not heard them? If you have heard them, you should not violate them; if you have not heard them, you should remember them now: The Buddha Sutra ultimately says that all meat should be cut off, and even the meat of animals that died on their own is not allowed to be eaten, let alone the meat of animals that did not die on their own. You Sangha members have renounced the world and are called disciples of the Buddha. Why do you not follow the teachings of your teachers today? The sutra says, 'Those who eat meat cut off the seeds of great compassion.' What is cutting off the seeds of great compassion? All great compassion is to enable all sentient beings to attain peace and happiness together. If you eat meat, all sentient beings will become enemies and will not be at peace. If you eat meat, you are far from the Sravaka Dharma (the Dharma of the Hearers); if you eat meat, you are far from the Pratyekabuddha Dharma (the Dharma of the Solitary Buddhas); if you eat meat, you are far from the Bodhisattva Dharma (the Dharma of the Bodhisattvas); if you eat meat, you are far from the Bodhisattva Path; if you eat meat, you are far from the Buddha Fruit; if you eat meat, you are far from the Great Nirvana; if you eat meat, you will obstruct rebirth in the Six Desire Heavens, let alone the fruit of Nirvana. If you eat meat, you will obstruct the Four Dhyanas (Four Meditations); if you eat meat, you will obstruct the Four Formless Realms; if you eat meat, you will obstruct the Precepts; if you eat meat, you will obstruct Samadhi (Concentration); if you eat meat, you will obstruct Prajna (Wisdom); if you eat meat, you will obstruct the root of Faith; if you eat meat, you will obstruct the root of Effort; if you eat meat, you will obstruct the root of Mindfulness; if you eat meat, you will obstruct the root of Concentration; if you eat meat, you will obstruct the root of Wisdom. In short, eating meat obstructs the Thirty-Seven Limbs of Enlightenment. If you eat meat, you will obstruct the Four Noble Truths; if you eat meat, you will obstruct the Twelve Links of Dependent Origination; if you eat meat, you will obstruct the Six Paramitas; if you eat meat, you will obstruct the Four Great Vows.

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食肉者是(障四攝法。若食肉者是障四無量心)若食肉者是障四無礙智。若食肉者是障三三昧。若食肉者是障八解脫。若食肉者是障九次第定。若食肉者是障六神通。若食肉者是障百八三昧。若食肉者是障一切三昧。若食肉者是障海印三昧。若食肉者是障首楞嚴三昧。若食肉者是障金剛三昧。若食肉者是障五眼。若食肉者是障十力。若食肉者是障四無所畏。若食肉者是障十八不共法。若食肉者是障一切種智。若食肉者是障無上菩提。何以故。若食肉者障菩提心。無有菩薩法。以食肉故。障不能得初地。以食肉故。障不能得二地。乃至障不能得十地。以無菩薩法故。無四無量心。無四無量心故無有大慈大悲。以是因緣佛子不續。所以經言。食肉者斷大慈種。諸出家人雖復不能行。大慈大悲究竟菩薩行。成就無上菩提。何為不能忍此臭腥修聲聞辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何可嗜著。至於豺犬野犴皆知嗜肉。人最有知勝諸眾生。近與此等同甘臭腥。豈直常懷殺心斷大慈種。凡食肉者自是可鄙。諸大德僧諸解義者講涅槃經。何可不慇勤。此句令聽受者心得悟解。又有一種愚癡之人云。我止啖魚實不食肉。亦應開示。此處不殊水陸。眾生同名為肉。諸聽講者豈可不審諦受持如說修行。凡食肉者如前說。此皆是遠事未

【現代漢語翻譯】 現代漢語譯本： 如果食用肉類，就會障礙四攝法（佈施、愛語、利行、同事）。如果食用肉類，就會障礙四無量心（慈、悲、喜、舍）。如果食用肉類，就會障礙四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）。如果食用肉類，就會障礙三三昧（空三昧、無相三昧、無作三昧）。如果食用肉類，就會障礙八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。如果食用肉類，就會障礙九次第定（四禪、四空定、滅受想定）。如果食用肉類，就會障礙六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。如果食用肉類，就會障礙百八三昧。如果食用肉類，就會障礙一切三昧。如果食用肉類，就會障礙海印三昧。如果食用肉類，就會障礙首楞嚴三昧。如果食用肉類，就會障礙金剛三昧。如果食用肉類，就會障礙五眼（肉眼、天眼、慧眼、法眼、佛眼）。如果食用肉類，就會障礙十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、遍趣行智力、宿住隨念智力、死生智力、漏盡智力）。如果食用肉類，就會障礙四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）。如果食用肉類，就會障礙十八不共法（諸佛的十八種不共于聲聞、緣覺的功德法）。如果食用肉類，就會障礙一切種智（佛陀所證悟的對一切事物、一切道理的智慧）。如果食用肉類，就會障礙無上菩提（最高的覺悟）。 為什麼呢？如果食用肉類，就會障礙菩提心（覺悟之心），沒有菩薩法。因為食用肉類的緣故，障礙不能證得初地（菩薩修行階位的第一階）。因為食用肉類的緣故，障礙不能證得二地，乃至障礙不能證得十地。因為沒有菩薩法的緣故，就沒有四無量心。沒有四無量心的緣故，就沒有大慈大悲。因為這個因緣，佛的子弟不能延續。所以經書上說，食用肉類的人斷絕了大慈的種子。各位出家人即使不能完全實踐大慈大悲的菩薩行，成就無上菩提，為什麼不能忍受這臭腥之味，而修聲聞、辟支佛道呢？貓頭鷹、烏鴉喜歡老鼠，蛆蟲喜歡腐肉，由此推論，有什麼值得貪戀執著的呢？甚至豺狼、野狗都知道喜歡肉。人是最有智慧的，勝過其他眾生，卻接近於這些動物，一同喜歡臭腥之味，豈不是常常懷有殺心，斷絕大慈的種子嗎？凡是食用肉類的人，自然是可鄙的。各位大德僧人、各位講解經義的人，講解《涅槃經》時，怎麼可以不慇勤地將這句話讓聽眾領悟理解呢？ 又有一種愚癡的人說：『我只吃魚，實在不吃肉。』也應該開示他們，這裡水裡的和陸地上的並沒有什麼不同，眾生都同樣可以稱為肉。各位聽講的人怎麼可以不仔細地接受並如所說的那樣修行呢？凡是食用肉類的人，如前面所說，這些都是遙遠的事情，還沒有...

【English Translation】 English version: If one consumes meat, it obstructs the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation). If one consumes meat, it obstructs the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity). If one consumes meat, it obstructs the Four Unimpeded Wisdoms (wisdom of understanding the Dharma, wisdom of understanding the meaning, wisdom of eloquence, wisdom of fearless explanation). If one consumes meat, it obstructs the Three Samadhis (emptiness, signlessness, desirelessness). If one consumes meat, it obstructs the Eight Deliverances (deliverance through contemplating external forms while having internal forms, deliverance through contemplating external forms while having no internal forms, deliverance through purity, abiding in the attainment of the body as witness, deliverance through the sphere of infinite space, deliverance through the sphere of infinite consciousness, deliverance through the sphere of nothingness, deliverance through the sphere of neither perception nor non-perception, deliverance through the cessation of perception and sensation). If one consumes meat, it obstructs the Nine Successive Attainments (the four dhyanas, the four formless attainments, the cessation of perception and sensation). If one consumes meat, it obstructs the Six Supernormal Powers (divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, extinction of outflows). If one consumes meat, it obstructs the Hundred and Eight Samadhis. If one consumes meat, it obstructs all Samadhis. If one consumes meat, it obstructs the Ocean Seal Samadhi. If one consumes meat, it obstructs the Shurangama Samadhi. If one consumes meat, it obstructs the Vajra Samadhi. If one consumes meat, it obstructs the Five Eyes (flesh eye, divine eye, wisdom eye, Dharma eye, Buddha eye). If one consumes meat, it obstructs the Ten Powers (power of knowing what is possible and impossible, power of knowing the consequences of actions, power of knowing the various meditations and liberations, power of knowing the superior and inferior faculties, power of knowing the various understandings, power of knowing the various realms, power of knowing where all paths lead, power of remembering past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows). If one consumes meat, it obstructs the Four Fearlessnesses (fearlessness in claiming complete enlightenment, fearlessness in claiming the extinction of outflows, fearlessness in pointing out obstacles, fearlessness in teaching the path to end suffering). If one consumes meat, it obstructs the Eighteen Uncommon Qualities (the eighteen unique qualities of a Buddha that are not shared by Shravakas and Pratyekabuddhas). If one consumes meat, it obstructs the All-Knowing Wisdom (the wisdom of a Buddha that knows everything about everything). If one consumes meat, it obstructs Unsurpassed Bodhi (supreme enlightenment). Why is this so? If one consumes meat, it obstructs Bodhicitta (the mind of enlightenment), and there is no Bodhisattva Dharma. Because of consuming meat, one is obstructed from attaining the First Ground (the first stage of a Bodhisattva's path). Because of consuming meat, one is obstructed from attaining the Second Ground, and so on, up to being obstructed from attaining the Tenth Ground. Because there is no Bodhisattva Dharma, there are no Four Immeasurable Minds. Because there are no Four Immeasurable Minds, there is no great loving-kindness and great compassion. Because of this reason, the lineage of the Buddha's disciples cannot continue. Therefore, the sutras say that those who consume meat cut off the seed of great compassion. Even if you monastics cannot fully practice the Bodhisattva path of great loving-kindness and great compassion to achieve unsurpassed Bodhi, why can't you endure this foul and stinking taste and instead practice the path of Shravakas and Pratyekabuddhas? Owls and crows love mice, and maggots love rotten meat. From this, what is there to crave and cling to? Even jackals and wild dogs know to love meat. Humans are the most intelligent, surpassing all other beings, yet they are close to these animals, sharing the same love for foul and stinking tastes. Isn't this constantly harboring thoughts of killing and cutting off the seed of great compassion? All those who consume meat are naturally despicable. All you virtuous monks and those who explain the meaning of the sutras, when explaining the Nirvana Sutra, how can you not diligently make this sentence understood by the listeners? Furthermore, there are some foolish people who say, 'I only eat fish, I really don't eat meat.' You should also explain to them that there is no difference between what is in the water and what is on land. All beings can equally be called meat. How can all you listeners not carefully receive and practice as it is said? All those who consume meat, as mentioned before, these are distant matters, not yet...

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為近切。諸大德僧尼。當知啖食眾生者是魔行。啖食眾生是地獄種。啖食眾生是恐怖因。啖食眾生是斷命因。啖食眾生是自燒因。啖食眾生是自煮因。啖食眾生是自炮因。啖食眾生是自炙因。啖食眾生是自割因。啖食眾生是自剝因。啖食眾生是斷頭因。啖食眾生是斷手因。啖食眾生是斷足因。啖食眾生是破腹因。啖食眾生是破背因。啖食眾生是刳腹因。啖食眾生是碎髓因。啖食眾生是抉目因。啖食眾生是割鼻因。啖食眾生是截耳因。啖食眾生是貧窮因。啖食眾生是下賤因。啖食眾生是凍餓因。啖食眾生是醜陋因。啖食眾生是聾因。啖食眾生是盲因。啖食眾生是喑因。啖食眾生是啞因。啖食眾生是跛因。啖食眾生是蹇因。啖食眾生是瘡因。啖食眾生是瘍因。啖食眾生是疥因。啖食眾生是癬因。啖食眾生是瘤因。啖食眾生是癭因。啖食眾生是瘑因。啖食眾生是疵因。啖食眾生是癰因。啖食眾生是癤因。啖食眾生是痔因。啖食眾生是疽因。啖食眾生是瘺因。啖食眾生是癩因。啖食眾生是致蚤因。啖食眾生是致虱因。啖食眾生是致蚊因。啖食眾生是致虻因。啖食眾生是遭毒蟲因。啖食眾生是遭惡獸因。啖食眾生是病瘦因(啖食眾生是寒熱。啖法食眾生)是頭痛因。啖食眾生是心痛因。啖食眾生是腹痛因。啖食眾生是胸痛因。啖

【現代漢語翻譯】 現代漢語譯本 （食用眾生肉）是（墮入地獄）最直接的原因。各位大德僧尼，應當明白，啖食眾生是魔的行為，啖食眾生是地獄的種子，啖食眾生是恐怖的根源，啖食眾生是斷命的原因，啖食眾生是自我焚燒的原因，啖食眾生是自我烹煮的原因，啖食眾生是自我炮烙的原因，啖食眾生是自我燒烤的原因，啖食眾生是自我割裂的原因，啖食眾生是自我剝皮的原因，啖食眾生是斷頭的原因，啖食眾生是斷手的原因，啖食眾生是斷足的原因，啖食眾生是破腹的原因，啖食眾生是破背的原因，啖食眾生是剖腹的原因，啖食眾生是粉碎骨髓的原因，啖食眾生是剜眼的原因，啖食眾生是割鼻的原因，啖食眾生是截耳的原因，啖食眾生是貧窮的原因，啖食眾生是**的原因，啖食眾生是凍餓的原因，啖食眾生是醜陋的原因，啖食眾生是耳聾的原因，啖食眾生是眼盲的原因，啖食眾生是失語的原因，啖食眾生是啞巴的原因，啖食眾生是跛腳的原因，啖食眾生是瘸腿的原因，啖食眾生是生瘡的原因，啖食眾生是生膿瘡的原因，啖食眾生是生疥瘡的原因，啖食眾生是生癬的原因，啖食眾生是生瘤的原因，啖食眾生是生癭的原因，啖食眾生是生瘑的原因，啖食眾生是生疵的原因，啖食眾生是生癰的原因，啖食眾生是生癤的原因，啖食眾生是生痔瘡的原因，啖食眾生是生疽的原因，啖食眾生是生瘺的原因，啖食眾生是生癩病的原因，啖食眾生是招致跳蚤的原因，啖食眾生是招致虱子的原因，啖食眾生是招致蚊子的原因，啖食眾生是招致虻的原因，啖食眾生是遭遇毒蟲的原因，啖食眾生是遭遇惡獸的原因，啖食眾生是病弱消瘦的原因，（食用眾生是寒熱病的原因，啖食佛法是眾生），是頭痛的原因，啖食眾生是心痛的原因，啖食眾生是腹痛的原因，啖食眾生是胸痛的原因。

【English Translation】 English version It is the closest cause (to falling into hell). All virtuous monks and nuns should know that consuming sentient beings is the act of a demon. Consuming sentient beings is the seed of hell. Consuming sentient beings is the cause of terror. Consuming sentient beings is the cause of cutting off life. Consuming sentient beings is the cause of self-immolation. Consuming sentient beings is the cause of self-cooking. Consuming sentient beings is the cause of self-roasting. Consuming sentient beings is the cause of self-broiling. Consuming sentient beings is the cause of self-cutting. Consuming sentient beings is the cause of self-peeling. Consuming sentient beings is the cause of decapitation. Consuming sentient beings is the cause of cutting off hands. Consuming sentient beings is the cause of cutting off feet. Consuming sentient beings is the cause of breaking the abdomen. Consuming sentient beings is the cause of breaking the back. Consuming sentient beings is the cause of disemboweling. Consuming sentient beings is the cause of crushing the marrow. Consuming sentient beings is the cause of gouging out eyes. Consuming sentient beings is the cause of cutting off the nose. Consuming sentient beings is the cause of cutting off ears. Consuming sentient beings is the cause of poverty. Consuming sentient beings is the cause of **. Consuming sentient beings is the cause of freezing and starvation. Consuming sentient beings is the cause of ugliness. Consuming sentient beings is the cause of deafness. Consuming sentient beings is the cause of blindness. Consuming sentient beings is the cause of muteness. Consuming sentient beings is the cause of being a mute. Consuming sentient beings is the cause of lameness. Consuming sentient beings is the cause of being crippled. Consuming sentient beings is the cause of sores. Consuming sentient beings is the cause of ulcers. Consuming sentient beings is the cause of scabies. Consuming sentient beings is the cause of ringworm. Consuming sentient beings is the cause of tumors. Consuming sentient beings is the cause of goiters. Consuming sentient beings is the cause of scabs. Consuming sentient beings is the cause of blemishes. Consuming sentient beings is the cause of carbuncles. Consuming sentient beings is the cause of boils. Consuming sentient beings is the cause of hemorrhoids. Consuming sentient beings is the cause of anthrax. Consuming sentient beings is the cause of fistulas. Consuming sentient beings is the cause of leprosy. Consuming sentient beings is the cause of fleas. Consuming sentient beings is the cause of lice. Consuming sentient beings is the cause of mosquitoes. Consuming sentient beings is the cause of gadflies. Consuming sentient beings is the cause of encountering poisonous insects. Consuming sentient beings is the cause of encountering vicious beasts. Consuming sentient beings is the cause of sickness and emaciation. (Consuming sentient beings is the cause of chills and fever. Consuming the Dharma is for sentient beings.) is the cause of headaches. Consuming sentient beings is the cause of heart pain. Consuming sentient beings is the cause of abdominal pain. Consuming sentient beings is the cause of chest pain.

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食眾生是背痛因。啖食眾生是手痛因。啖食眾生是足痛因。啖食眾生是髓痛因。啖食眾生是腸痛因。啖食眾生是筋縮因。啖食眾生是胃反因。啖食眾生是脈絕因。啖食眾生是血流因。啖食眾生是咽塞因。啖食眾生是喉痛因。啖食眾生是風病因。啖食眾生是水病因。啖食眾生是四大不調適因。啖食眾生是五藏不調適因。啖食眾生是六腑不調適因。啖食眾生是顛因。啖食眾生是狂因。啖食眾生乃至是四百四病一切眾因。啖食眾生是熱因。啖食眾生是惱因。啖食眾生是受壓因。啖食眾生是遭水因。啖食眾生是遭火因。啖食眾生是遭風因。啖食眾生是遭偷因。啖食眾生是遭劫因。啖食眾生是遭賊因。啖食眾生是鞭因。啖食眾生是杖因。啖食眾生是笞因。啖食眾生是督因。啖食眾生是罵因。啖食眾生是辱因。啖食眾生是系因。啖食眾生是縛因。啖食眾生是幽因。啖食眾生是閉因。啖食眾生是生苦因。啖食眾生是老苦因。啖食眾生是病苦因。啖食眾生是死苦因。啖食眾生是怨憎會苦因。啖食眾生是愛別離苦因。啖食眾生是求不得苦因。啖食眾生是五受陰苦因。啖食眾生是行苦因。啖食眾生是壞苦因。啖食眾生是苦苦因。啖食眾生是想地獄因。啖食眾生是黑繩地獄因。啖食眾生是眾合地獄因。啖食眾生是叫喚地獄因。啖食眾生是大叫

【現代漢語翻譯】 現代漢語譯本 食用眾生是背痛的原因。 吞食眾生是手痛的原因。 吞食眾生是足痛的原因。 吞食眾生是骨髓痛的原因。 吞食眾生是腸痛的原因。 吞食眾生是筋攣的原因。 吞食眾生是胃不適的原因。 吞食眾生是脈搏斷絕的原因。 吞食眾生是血液流失的原因。 吞食眾生是咽喉阻塞的原因。 吞食眾生是喉嚨痛的原因。 吞食眾生是風病的原因。 吞食眾生是水腫病的原因。 吞食眾生是四大（地、水、火、風）不調和的原因。 吞食眾生是五臟（肝、心、脾、肺、腎）不調和的原因。 吞食眾生是六腑（膽、胃、大腸、小腸、三焦、膀胱）不調和的原因。 吞食眾生是癲狂的原因。 吞食眾生是狂亂的原因。 吞食眾生乃至是四百四種疾病的一切原因。 吞食眾生是發熱的原因。 吞食眾生是煩惱的原因。 吞食眾生是受壓迫的原因。 吞食眾生是遭遇水災的原因。 吞食眾生是遭遇火災的原因。 吞食眾生是遭遇風災的原因。 吞食眾生是遭遇偷竊的原因。 吞食眾生是遭遇搶劫的原因。 吞食眾生是遭遇盜賊的原因。 吞食眾生是被鞭打的原因。 吞食眾生是被棍打的原因。 吞食眾生是被笞打的原因。 吞食眾生是被督責的原因。 吞食眾生是被謾罵的原因。 吞食眾生是被侮辱的原因。 吞食眾生是被拘禁的原因。 吞食眾生是被捆綁的原因。 吞食眾生是被囚禁的原因。 吞食眾生是被禁閉的原因。 吞食眾生是生之苦的原因。 吞食眾生是老之苦的原因。 吞食眾生是病之苦的原因。 吞食眾生是死之苦的原因。 吞食眾生是怨憎相會之苦的原因。 吞食眾生是愛別離之苦的原因。 吞食眾生是求不得之苦的原因。 吞食眾生是五受陰（色、受、想、行、識）之苦的原因。 吞食眾生是行苦的原因。 吞食眾生是壞苦的原因。 吞食眾生是苦苦的原因。 吞食眾生是想地獄的原因。 吞食眾生是黑繩地獄的原因。 吞食眾生是眾合地獄的原因。 吞食眾生是叫喚地獄的原因。 吞食眾生是大叫地獄的原因。

【English Translation】 English version Eating sentient beings is the cause of back pain. Devouring sentient beings is the cause of hand pain. Devouring sentient beings is the cause of foot pain. Devouring sentient beings is the cause of marrow pain. Devouring sentient beings is the cause of intestinal pain. Devouring sentient beings is the cause of muscle contraction. Devouring sentient beings is the cause of stomach upset. Devouring sentient beings is the cause of pulse interruption. Devouring sentient beings is the cause of blood loss. Devouring sentient beings is the cause of throat obstruction. Devouring sentient beings is the cause of throat pain. Devouring sentient beings is the cause of wind-related diseases. Devouring sentient beings is the cause of water-related diseases. Devouring sentient beings is the cause of imbalance in the four elements (earth, water, fire, wind). Devouring sentient beings is the cause of imbalance in the five viscera (liver, heart, spleen, lung, kidney). Devouring sentient beings is the cause of imbalance in the six bowels (gallbladder, stomach, large intestine, small intestine, triple burner, bladder). Devouring sentient beings is the cause of madness. Devouring sentient beings is the cause of insanity. Devouring sentient beings is even the cause of all four hundred and four diseases. Devouring sentient beings is the cause of fever. Devouring sentient beings is the cause of vexation. Devouring sentient beings is the cause of oppression. Devouring sentient beings is the cause of water disasters. Devouring sentient beings is the cause of fire disasters. Devouring sentient beings is the cause of wind disasters. Devouring sentient beings is the cause of being stolen from. Devouring sentient beings is the cause of being robbed. Devouring sentient beings is the cause of encountering thieves. Devouring sentient beings is the cause of being whipped. Devouring sentient beings is the cause of being beaten with a stick. Devouring sentient beings is the cause of being flogged. Devouring sentient beings is the cause of being supervised and reprimanded. Devouring sentient beings is the cause of being cursed. Devouring sentient beings is the cause of being insulted. Devouring sentient beings is the cause of being tied up. Devouring sentient beings is the cause of being bound. Devouring sentient beings is the cause of being imprisoned. Devouring sentient beings is the cause of being confined. Devouring sentient beings is the cause of the suffering of birth. Devouring sentient beings is the cause of the suffering of old age. Devouring sentient beings is the cause of the suffering of illness. Devouring sentient beings is the cause of the suffering of death. Devouring sentient beings is the cause of the suffering of encountering those one hates. Devouring sentient beings is the cause of the suffering of separation from loved ones. Devouring sentient beings is the cause of the suffering of not obtaining what one seeks. Devouring sentient beings is the cause of the suffering of the five aggregates of clinging (form, feeling, perception, mental formations, consciousness). Devouring sentient beings is the cause of the suffering of change. Devouring sentient beings is the cause of the suffering of loss. Devouring sentient beings is the cause of the suffering of suffering. Devouring sentient beings is the cause of the Sañjīva Hell (Hell of Reviving). Devouring sentient beings is the cause of the Kālasūtra Hell (Hell of Black Threads). Devouring sentient beings is the cause of the Sanghata Hell (Hell of Crushing). Devouring sentient beings is the cause of the Raurava Hell (Hell of Screaming). Devouring sentient beings is the cause of the Mahāraurava Hell (Great Hell of Screaming).

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喚地獄因。啖食眾生是熱地獄因。啖食眾生是大熱地獄因。啖食眾生是阿鼻地獄因。啖食眾生是八寒八熱地獄因。乃至是八萬四千鬲子地獄因乃至是不可說不可說鬲子地獄因。啖食眾生乃至是一切餓鬼因。啖食眾生乃至是一切畜生因。當知餓鬼有無量苦。當知畜生有無量苦。畜生暫生暫死為物所害。生時有無量怖畏。死時有無量怖畏。此皆是殺業因緣受如是果。若欲具列殺果展轉不窮盡。大地草木亦不能容受。向來所說雖復多途。舉要為言。同一苦果。中自有輕重。所以今日致眾苦果。皆由殺業惱害眾生。略舉一隅粗言少分。

諸大德僧尼。諸義學僧尼。諸寺三官。復當應思一大事。若使啖食眾生父。眾生亦報啖食其父。若啖食眾生母。眾生亦報啖食其母。若啖食眾生子。眾生亦報啖食其子。如是怨對報相啖食。歷劫長夜無有窮已。如經說。有一女人五百世害狼兒。狼兒亦五百世害其子。又有女人五百世斷鬼命根。鬼亦五百世斷其命根。如此皆是經說。不可不信。其餘相報推例可知。諸大德僧尼。諸義學僧尼。諸寺三官。又有一大事當應信受。從無始以來至於此生。經歷六道備諸果報。一切親緣遍一切處。直以經生歷死神明隔障。是諸眷屬不復相識。今日眾生或經是父母。或經是師長。或經是兄弟。或經是姊妹

【現代漢語翻譯】 現代漢語譯本：招感地獄果報的原因是：吞食眾生是熱地獄的因。吞食眾生是大熱地獄的因。吞食眾生是阿鼻地獄的因。吞食眾生是八寒八熱地獄的因。乃至是八萬四千鬲子（小地獄）地獄的因，乃至是不可說不可說鬲子地獄的因。吞食眾生乃至是一切餓鬼的因。吞食眾生乃至是一切畜生的因。應當知道餓鬼有無量的痛苦。應當知道畜生有無量的痛苦。畜生暫時生存又暫時死亡，被其他生物所傷害。生存的時候有無量的怖畏，死亡的時候有無量的怖畏。這些都是殺業的因緣，而承受這樣的果報。如果要詳細列舉殺業的果報，那是永遠也說不完的，大地上的草木也不能容納。以上所說的雖然有很多方面，但總的來說，都是同一種苦果。其中自有輕重之分。所以今天導致各種痛苦的果報，都是由於殺業惱害眾生。這裡只是略舉一角，粗略地說一點點。

各位大德僧尼，各位義學僧尼，各位寺院的三官（寺院的管理者），還應當思考一件大事。如果吞食眾生的父親，眾生也會報復吞食他的父親。如果吞食眾生的母親，眾生也會報復吞食他的母親。如果吞食眾生的子女，眾生也會報復吞食他的子女。這樣怨怨相報，互相吞食，經歷漫長的歲月也沒有窮盡的時候。如經書所說，有一個女人五百世都在傷害狼的孩子，狼的孩子也五百世都在傷害她的孩子。又有一個女人五百世斷絕鬼的命根，鬼也五百世斷絕她的命根。這些都是經書上說的，不可不信。其餘的相互報應，可以依此類推。各位大德僧尼，各位義學僧尼，各位寺院的三官，還有一件大事應當信受。從無始以來直到今生，經歷六道輪迴，承受各種果報。一切親屬因緣遍佈各處。只是因為經過生死輪迴，神識被阻隔，這些眷屬不再互相認識。今天所見的眾生，或許曾經是我們的父母，或許曾經是我們的師長，或許曾經是我們的兄弟，或許曾經是我們的姐妹。

【English Translation】 English version: The cause for inviting the retribution of hell is: consuming sentient beings is the cause of the hot hells. Consuming sentient beings is the cause of the great hot hells. Consuming sentient beings is the cause of Avici (無間地獄) hell. Consuming sentient beings is the cause of the eight cold and eight hot hells. Even up to the cause of the eighty-four thousand Kakuda (鬲子, small hells) hells, even up to the cause of unspeakable, unspeakable Kakuda hells. Consuming sentient beings is even the cause of all hungry ghosts. Consuming sentient beings is even the cause of all animals. It should be known that hungry ghosts have immeasurable suffering. It should be known that animals have immeasurable suffering. Animals are born and die temporarily, harmed by other beings. At the time of birth, there is immeasurable fear; at the time of death, there is immeasurable fear. All of these are the result of the karma of killing, receiving such consequences. If one were to list the results of killing in detail, it would be endless, and the grass and trees of the earth could not contain it. Although what has been said above has many aspects, to put it briefly, it is all the same bitter result. Within it, there are degrees of lightness and heaviness. Therefore, today's various painful results are all due to the karma of killing and harming sentient beings. This is just a brief mention of one corner, a rough and small portion.

All virtuous monks and nuns, all learned monks and nuns, all the three officials (寺三官, administrators) of the monasteries, should also contemplate one great matter. If one consumes the father of sentient beings, sentient beings will also retaliate by consuming his father. If one consumes the mother of sentient beings, sentient beings will also retaliate by consuming his mother. If one consumes the children of sentient beings, sentient beings will also retaliate by consuming his children. In this way, resentment repays resentment, consuming each other, going through long kalpas (劫, eons) without end. As the sutra says, there was a woman who harmed wolf cubs for five hundred lifetimes, and the wolf cubs also harmed her children for five hundred lifetimes. There was also a woman who cut off the life force of ghosts for five hundred lifetimes, and the ghosts also cut off her life force for five hundred lifetimes. All of these are said in the sutras and should not be disbelieved. The remaining reciprocal retributions can be inferred by analogy. All virtuous monks and nuns, all learned monks and nuns, all the three officials of the monasteries, there is also one great matter that should be believed and accepted. From beginningless time until this life, experiencing the six realms of existence, undergoing various retributions. All relatives and connections are everywhere. It is only because of going through birth and death, with consciousness obstructed, that these family members no longer recognize each other. The sentient beings we see today may have been our parents, or our teachers, or our brothers, or our sisters.

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。或經是兒孫。或經是朋友。而今日無有道眼。不能分別。還相啖食不自覺知。啖食之時。此物有靈。即生忿恨還成怨對。曏者至親還成至怨。如是之事豈可不思。暫爭舌端一時少味。永與宿親長為怨對。可為痛心難以言說。白衣居家未可適道。出家學人被如來衣習菩薩行。宜應深思。

諸大德僧尼。諸義學僧尼。諸寺三官。又復當思一事。凡啖食眾生是一切眾生惡知識。是一切眾生怨家。如是怨家遍滿六道。若欲修行皆為障難。一理中障難。二事中障難。何者。是理中障難。以業因緣自生障難。令此行人愚癡無慧。不知出要無有方便。設值善知識不能信受。設覆信受不能習行。此是理中障難。事中障者。此諸怨對或在惡鬼中。或在毒獸中。或在有大力神中。或在大力龍中。或在魔中。或在天中。如是處處來作留難設令修行遇善知識深心信受適欲習行。便復難起。或引入邪道。或惱令心亂修戒修定修慧。修諸功德常不清凈常不滿足。皆是舊怨起諸對障。此是事中障難。如是之事又宜深心思。但以一啖食眾生因緣。能遠離一切佛法。有如是種種過患。貪毒亦如是。瞋毒亦如是。癡毒如是。三毒等分皆同過患。相與宜深自覺察善思方便。

弟子蕭衍。又復敬白。諸大德僧尼諸義學僧尼諸寺三官。北山蔣帝猶且

【現代漢語翻譯】 現代漢語譯本：或許經過是（自己）的兒孫，或許經過是（自己）的朋友，而今日沒有道眼（能夠識別真理的智慧），不能分辨，還在互相啖食而不自覺知。啖食之時，此物有靈性，即會產生忿恨，反而結成怨對。先前至親之人反而變成至怨之人。這樣的事情豈可不思量？暫且爭一時的口舌之快，永遠與宿世親人結下怨仇。實在令人痛心，難以言說。在家信徒尚未適合修行正道，出家學人身披如來之衣，學習菩薩之行，更應該深思。 諸位大德僧尼，諸位義學僧尼，各寺三官，又應當思考一件事。凡是啖食眾生，就是一切眾生的惡知識（引人作惡的朋友），就是一切眾生的怨家。這樣的怨家遍滿六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。如果想要修行，都會成為障礙和困難。一是理中障難，二是事中障難。什麼是理中障難？因為業力的因緣，自然產生障礙和困難，使修行人愚癡沒有智慧，不知道解脫的要領，沒有方便之法。即使遇到善知識（指引正道的人），也不能信受。即使信受，也不能實踐修行。這是理中障難。事中障難是指，這些怨對可能在惡鬼中，可能在毒獸中，可能在有大力神中，可能在大力龍中，可能在魔中，可能在天中。在這些地方都會來設定障礙和困難。即使修行人遇到善知識，深深地信受，正要開始修行，便又生出困難。或者引入邪道，或者惱亂修行人的心，使修戒、修定、修慧，修各種功德，常常不清凈，常常不圓滿，都是因為過去的怨仇而產生各種對立和障礙。這是事中障難。這樣的事情又應該深深地思考。僅僅因為啖食眾生的因緣，就能遠離一切佛法，有這樣種種的過患。貪慾的毒害也是這樣，嗔恨的毒害也是這樣，愚癡的毒害也是這樣。三毒（貪、嗔、癡）等分，都有同樣的過患。大家應該深深地自覺察，好好地思考方便之法。 弟子蕭衍（梁武帝的名字），再次恭敬地稟告諸位大德僧尼，諸位義學僧尼，各寺三官，北山的蔣帝（人名）尚且...

【English Translation】 English version: Perhaps it passes through one's own children and grandchildren, or perhaps it passes through one's own friends, but today there are no eyes of the Dao (wisdom to discern truth), unable to distinguish, and still devouring each other without realizing it. At the time of devouring, this thing has a spirit, and immediately generates resentment, instead forming enmity. Former close relatives instead become the most hated enemies. How can such things not be considered? Temporarily contending for a moment of pleasure of the tongue, forever forming enmity with past relatives. It is truly heartbreaking and difficult to express. Lay practitioners are not yet suitable for practicing the true path, while ordained practitioners wear the robes of the Tathagata (another name of Buddha, meaning 'the one who has thus come') and learn the practices of the Bodhisattvas (enlightenment being), they should contemplate deeply. All virtuous Sangha (Buddhist monastic order) members, all learned Sangha members, and all officials of the temples, should also consider one thing. Whoever devours sentient beings is an evil friend to all sentient beings, and is an enemy to all sentient beings. Such enemies fill the six realms (devas, humans, asuras, animals, pretas, and naraka). If one wishes to cultivate, they will all become obstacles and difficulties. First, obstacles in principle, and second, obstacles in practice. What are obstacles in principle? Due to the causes and conditions of karma, obstacles and difficulties naturally arise, causing the practitioner to be foolish and without wisdom, not knowing the essentials of liberation, and having no expedient means. Even if one encounters a good teacher (one who guides on the right path), one cannot believe and accept. Even if one believes and accepts, one cannot practice. This is an obstacle in principle. Obstacles in practice refer to these enemies who may be in the realm of evil ghosts, or in poisonous beasts, or in powerful gods, or in powerful dragons, or in demons, or in the heavens. In these places, they will set up obstacles and difficulties. Even if the practitioner encounters a good teacher, deeply believes and accepts, and is about to begin practicing, difficulties will arise again. Either leading one into wrong paths, or disturbing the practitioner's mind, causing the cultivation of precepts, concentration, and wisdom, and the cultivation of all merits, to be constantly impure and constantly unfulfilled, all because of old grudges causing various oppositions and obstacles. This is an obstacle in practice. Such things should be deeply considered again. Merely because of the cause and condition of devouring sentient beings, one can be separated from all Buddhist teachings, having such various faults. The poison of greed is also like this, the poison of hatred is also like this, the poison of delusion is also like this. The three poisons (greed, hatred, and delusion) equally share the same faults. You should all deeply awaken and carefully consider expedient means. Your disciple Xiao Yan (Emperor Wu of Liang's name), again respectfully reports to all virtuous Sangha members, all learned Sangha members, and all officials of the temples, Jiang Di (a person's name) of North Mountain still...

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去殺。若以不殺祈願輒得上教。若以殺祈願輒不得教想。今日大眾已應聞知。弟子已勒諸廟祀及以百姓凡諸群祀。若有祈報者皆不得薦生類。各盡誠心止修蔬供。蔣帝今日行菩薩道。諸出家人云何反食眾生行諸魔行。一日北山為蔣帝齋。所以皆請菜食僧者。正以幽靈悉能鑒見。若不菜食僧作菜食往。將恐蔣帝惡賤佛法怪望弟子。是請法師當見此意。

弟子蕭衍。又敬白大德僧尼諸義學者一切寺官。弟子蕭衍於十方一切諸佛前。於十方一切尊法前。於十方一切聖僧前。與諸僧尼共申約誓。今日僧眾還寺已后。各各檢勒使依佛教。若復飲酒啖肉不如法者。弟子當依王法治問。諸僧尼若被如來衣不行如來行。是假名僧。與賊盜不異。如是行者猶是弟子國中編戶一民。今日以王力足相治問。若為外司聽察所得若為寺家自相糾舉。不問年時老少。不問門徒多少。弟子當令寺官集僧眾鳴揵槌舍戒還俗著在家服。依涅槃經還俗策使。唯取老舊者。最多門徒者。此二種人最宜先問。何以故。治一無行小僧。不足以改革物心。治如是一大僧。足以驚動視聽。推計名德大僧。不應有此。設令有此當依法治問。其餘小僧故自妄言。今日集會此是大事因緣。非直一切諸佛在此。非直一切尊法在此。非直一切聖僧在此。諸天亦應遍滿虛空。

【現代漢語翻譯】 現代漢語譯本： 停止殺戮。如果通過不殺生來祈願，就能得到正確的教導。如果通過殺生來祈願，就無法獲得教導。今天，大眾應該已經知曉。弟子我已經告誡了各個廟宇以及百姓，所有祭祀活動都不得使用活物祭祀。各自盡誠心，只用蔬菜供奉。蔣帝（Jiang Di，神祇名）今天行菩薩道。出家人為何反而要食用眾生，行魔鬼之事？一天，北山（Bei Shan，地名）為蔣帝舉辦齋戒，所以都請素食的僧人，正是因為幽靈都能看見。如果不是素食的僧人假裝素食，恐怕蔣帝會厭惡佛法，怪罪弟子。所以請法師們明白這個道理。

弟子蕭衍（Xiao Yan，梁武帝的名字）再次恭敬地告知各位大德僧尼、研究佛法的學者以及所有寺廟的官員。弟子蕭衍在十方一切諸佛面前，在十方一切尊法面前，在十方一切聖僧面前，與各位僧尼共同立下誓約。今天僧眾返回寺廟之後，各自檢查約束，使其依照佛教的教義行事。如果再有飲酒吃肉不如法的人，弟子將依照王法進行懲處。各位僧尼如果披著如來的袈裟，卻不行如來的行為，那就是假冒的僧人，與盜賊無異。這樣的人仍然是弟子國家中的普通百姓。今天憑藉王權，足以對他們進行懲處。如果被外面的官員察覺，或者被寺廟內部的人互相揭發，不論年齡大小，不論門徒多少，弟子將命令寺廟官員召集僧眾，敲響犍槌，讓他們捨棄戒律，還俗，穿上在家人的衣服。依照《涅槃經》的規定，讓他們還俗並服勞役。只選取年老的和門徒最多的。這兩種人最應該先審問。為什麼呢？懲治一個沒有德行的小僧，不足以改變人們的觀念。懲治這樣一位大僧，足以震動視聽。推測有名望的大僧，不應該有這樣的行為。即使有，也應當依法懲處。其餘的小僧如果故意妄為，今天處理這件事是重大的因緣。不僅僅是一切諸佛在此，不僅僅是一切尊法在此，不僅僅是一切聖僧在此，諸天也應該遍滿虛空。

【English Translation】 English version: Cease killing. If one prays through non-killing, one will receive the correct teachings. If one prays through killing, one will not receive the teachings. Today, the masses should already know this. Your disciple has already instructed all temples and the people that all sacrifices must not involve living beings. Each should sincerely offer only vegetarian offerings. Jiang Di (name of a deity) is practicing the Bodhisattva path today. Why do monks instead eat living beings and engage in demonic practices? One day, Bei Shan (name of a place) held a vegetarian feast for Jiang Di, so only vegetarian monks were invited, precisely because the spirits can see everything. If non-vegetarian monks pretend to be vegetarian, I fear that Jiang Di will despise the Buddha's teachings and blame your disciple. Therefore, please, Dharma masters, understand this intention.

Your disciple, Xiao Yan (name of Emperor Wu of Liang), respectfully informs all virtuous monks and nuns, scholars of the Dharma, and all temple officials. Your disciple, Xiao Yan, before all Buddhas in the ten directions, before all honored Dharma in the ten directions, before all holy Sangha in the ten directions, makes a vow together with all monks and nuns. After the Sangha returns to the temples today, each should examine and restrain themselves, ensuring they act according to the Buddha's teachings. If there are any who still drink alcohol and eat meat improperly, your disciple will punish them according to the laws of the kingdom. If monks and nuns wear the robes of the Tathagata but do not practice the conduct of the Tathagata, they are false monks, no different from thieves. Such people are still ordinary citizens in your disciple's kingdom. Today, with the power of the king, I am able to punish them. If they are discovered by external officials or reported by those within the temple, regardless of age or number of disciples, your disciple will order the temple officials to gather the Sangha, strike the gavel, and have them renounce their vows, return to lay life, and wear lay clothes. According to the Nirvana Sutra, they will be made to return to lay life and perform labor. Only the old and those with the most disciples will be selected. These two types of people should be questioned first. Why? Punishing a small monk without virtue is not enough to change people's minds. Punishing such a great monk is enough to shock the public. It is presumed that renowned and virtuous monks should not behave in this way. Even if they do, they should be punished according to the law. If other small monks deliberately act wrongly, dealing with this matter today is a great cause and condition. Not only are all Buddhas here, not only is all honored Dharma here, not only is all holy Sangha here, but the heavens should also be filling the void.

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諸仙亦應遍滿虛空。護世四王亦應在此。金剛密跡大辯天神。功德天神。韋馱天神。毗紐天神。摩醯首羅。散脂大將。地神堅牢。迦毗羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修羅伽王。摩尼跋陀羅伽王。金毗羅王。十方二十八部夜叉神王。一切持咒神王。六方大護都使安國。如是一切有大神足力。有大威德力。以如是一切善神遍滿虛空。五方龍王娑竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊那滿龍王。如是一切菩薩龍王。亦應遍滿在此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅王。緊那羅王摩睺羅伽王。人非人等。如是一切有大神足力。有大威德力。八部神王皆應在此。今日土地山川房廟諸神。亦應仄塞虛空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。唯自凈者可以凈人。弟子今日昌言此事。僧尼必當有不平色。設令刳心擲地以示僧與數片肉無以取信。古人有言非知之難其在行之。弟子蕭衍雖在居家不持戒。今日當先自為誓以明本心。弟子蕭衍從今以去至於道場。若飲酒放逸起諸淫慾。欺誑妄語啖食眾生。乃至飲于乳蜜及以蘇酪。愿一切有大力鬼神。先當苦治蕭衍身。然後將付地獄閻羅王與種種苦。乃至眾生皆成佛盡。弟子蕭衍。猶在阿鼻地獄中。僧尼若有飲酒啖魚肉者而不悔過。一切大力鬼神亦應如此治問。增

廣善眾清凈佛道。若未為幽司之所治問猶在世者。弟子蕭衍。當如法治問。驅令還俗與居家衣隨時役使。愿今日二部僧尼。各還本寺匡正佛法和合時眾。皆令聽經法者如說修行。不可復令斷大慈種。使佛子不續。若有犯法破戒者皆依僧制如法治問。若有容受不相治舉者。當反任罪。

又僧尼寺。有事四天王迦毗羅神。猶設鹿頭及羊肉等。是事不可急宜禁斷。若不禁斷寺官任咎亦同前科。別宣意(是義論竟宣意如此)。

弟子蕭衍。敬白諸大德僧尼諸義學僧尼諸寺三官。向已粗陳魚肉障累招致苦果。今重複欲通白一言。閻浮提壽云百二十。至於世間罕聞其人。遷變零落亦無宿少。經言。以一念頃有六十剎那。生老無常謝不移時。暫有諸根俄然衰滅。三途等苦倏忽便及。欲離地獄其事甚難。戒德清凈猶懼不免。況于毀犯安可免乎。雖復長齋菜食。不勤方便欲免苦報。亦無是處。何以故。爾此生雖可不犯眾罪。后報業強現無方便。三途等苦不能遮止。況復飲酒啖食眾生。諸僧尼必信佛語。宜自力勵。若云菜食為難。此是信心薄少。若有信心宜應自強。有決定心菜食何難。菜蔬魚肉俱是一惑。心若能安便是甘露上味。心若不安便是臭穢下食。所以涅槃經言。受食之時令作子想。如俱非惑豈須此法。且置遠事止借近

【現代漢語翻譯】 現代漢語譯本 廣行善事，使大眾清凈，以弘揚佛道。如果有人尚未被幽冥地府審問，仍然在世間，弟子蕭衍將依法審問，驅使其還俗，使其居家勞作，隨時聽候差遣。愿今日在場的二部僧尼，各自返回本寺，匡正佛法，和合大眾。所有聽經聞法的人，都要按照佛陀所說去修行，不可再斷絕大慈悲的種子，使佛的子嗣無法延續。若有觸犯佛法、違背戒律者，都應依照僧團的制度，依法審問懲處。若有人容忍包庇，不予檢舉揭發，當反過來承擔罪責。

此外，僧尼寺廟中，若有祭祀四天王、迦毗羅神（守護神）時，仍然設定鹿頭、羊肉等祭品，此事萬萬不可，務必立即禁止。若不禁止，寺廟官員也要承擔罪責，與之前所犯的罪行相同。另行宣示旨意（這段義理論述完畢后，就這樣宣示旨意）。

弟子蕭衍，恭敬地稟告各位大德僧尼、各位義學僧尼、各寺廟的三官。之前已經粗略地陳述了魚肉的障礙和牽累，招致痛苦的果報。現在再次重複，想通告一句話：閻浮提（我們所居住的這個世界）的人壽，據說可達一百二十歲，但世間罕見其人。遷變零落，沒有絲毫的停留。經書上說，在一念之間，有六十剎那（極短的時間單位），生老病死，無常迅速，轉眼即逝。暫且擁有的諸根（眼、耳、鼻、舌、身、意），頃刻間便會衰敗滅亡。三途（地獄、餓鬼、畜生）等痛苦，轉瞬間就會降臨。想要脫離地獄，極其困難。即使戒律清凈，尚且恐怕難以避免，更何況是毀犯戒律的人，又怎能免除呢？即使長期齋戒素食，不勤奮修行，想要免除痛苦的報應，也是不可能的。為什麼呢？因為你此生雖然可以不犯下眾多罪行，但往昔的業力強大，現在沒有方便法門，三途等痛苦，無法遮止。更何況是飲酒、啖食眾生血肉呢？各位僧尼務必相信佛陀的教誨，應該自我勉勵。如果說素食很難做到，這是因為信心不夠堅定。若有堅定的信心，就應該自我勉強。有了決定的心，素食又有什麼困難呢？菜蔬和魚肉，都是一種迷惑。心若能安定，便是甘露般的上等美味；心若不能安定，便是臭穢的下等食物。所以《涅槃經》上說，接受食物的時候，要把它當作自己的孩子一樣看待。如果兩者都不是迷惑，又何須如此看待呢？且先放下遙遠的事情，只借用近處的事情來比喻。

【English Translation】 English version Cultivate widespread goodness and purify the masses to propagate the Buddha's path. If someone has not yet been interrogated by the netherworld and is still alive, this disciple, Xiao Yan, shall interrogate them according to the law, drive them to return to lay life, make them work at home, and employ them at any time. May the Sangha of both Bhikshus and Bhikshunis present today return to their respective temples, rectify the Dharma, and harmonize the Sangha. All those who listen to the scriptures and Dharma should practice according to the teachings, and should not cut off the seeds of great compassion, causing the lineage of the Buddha to be discontinued. If anyone violates the law or breaks the precepts, they should be interrogated and punished according to the Sangha's rules. If anyone tolerates or conceals such violations without reporting them, they shall bear the responsibility for the crime.

Furthermore, in monasteries and nunneries, if offerings such as deer heads and mutton are still made when worshiping the Four Heavenly Kings and Kapiila Gods (guardian deities), this is absolutely unacceptable and must be immediately prohibited. If it is not prohibited, the temple officials shall bear the same responsibility as for the previous offenses. A separate decree shall be proclaimed (after this discourse on righteousness is completed, the decree shall be proclaimed accordingly).

This disciple, Xiao Yan, respectfully reports to all virtuous Bhikshus and Bhikshunis, all learned Bhikshus and Bhikshunis, and the three officials of each temple. I have already roughly stated how the obstacles and entanglements of fish and meat lead to suffering. Now, I repeat myself, wanting to convey one sentence: The lifespan of people in Jambudvipa (the world we live in) is said to be one hundred and twenty years, but such people are rarely seen in the world. Change and decay occur without any pause. The scriptures say that in one thought, there are sixty kshanas (extremely short units of time), birth, old age, sickness, and death are impermanent and swift, passing in an instant. The faculties (eyes, ears, nose, tongue, body, mind) that we temporarily possess will decay and perish in an instant. The sufferings of the three evil paths (hell, hungry ghosts, animals) will arrive in a flash. It is extremely difficult to escape from hell. Even with pure precepts, one should still fear not being able to avoid it, let alone those who violate the precepts, how can they escape? Even if one observes long-term vegetarianism and does not diligently cultivate, wanting to avoid the retribution of suffering is impossible. Why? Because although you may not commit many sins in this life, the karmic force of the past is strong, and without expedient means, the sufferings of the three evil paths cannot be prevented. How much more so for those who drink alcohol and consume the flesh of living beings? All Bhikshus and Bhikshunis must believe the Buddha's teachings and should encourage themselves. If you say that vegetarianism is difficult, it is because your faith is not strong enough. If you have strong faith, you should force yourself. With a determined mind, what difficulty is there in vegetarianism? Vegetables and fish and meat are both a kind of delusion. If the mind can be at peace, it is like nectar, a superior taste; if the mind cannot be at peace, it is like foul and filthy inferior food. Therefore, the Nirvana Sutra says that when receiving food, one should regard it as one's own child. If neither is a delusion, why is this necessary? Let us put aside distant matters and use nearby matters as an analogy.

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喻。今已能蔬食者懨惡血腥。甚於不能蔬食者。懨惡菜茹事等如此。宜應自力回不善惑以為善惑。就善惑中重為方便。食菜子想。以如是心便得決定。凡不能離魚肉者皆云。菜蔬冷於人虛乏。魚肉溫於人補益。作如是說皆是倒見。今試復粗言。其事不爾。若久食菜人榮衛流通。凡如此人法多患熱。榮衛流通則能飲食。以飲食故氣力充滿。是則菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多悉患熱類皆堅強。神明清爽少於昏疲。凡魚為性類皆多冷。血腥為法增長百疾。所以食魚肉者神明理當昏濁。四體法皆沉重無論。方招后報有三途苦。即時四大交有不及。此豈非惑者。用心各有所執。甘魚肉者便謂為溫為補。此是倒見事不可信。復有一種人。食菜以為冷便復解素。此是行者未得菜意。菜與魚肉如水與火。食菜裁欲得力。復啖魚肉。魚肉腥臊能滅菜力。所以惑者云。菜為性冷。凡數解素人。進不得菜蔬之力。退不得魚肉邪益。法多羸冷少有堪能。是諸僧尼復當知一事。凡食魚肉是魔境界行於魔行。心不決定多有留難。內外眾共魔相嬈作。所以行者思念。魚肉酒是魔漿。故不待言。凡食魚肉嗜飲酒者。善神遠離內無正氣。如此等人法多衰惱。復有一種人。雖能菜食。恃此憍慢多於瞋恚。好生貪求。如是之人亦墮魔界多於衰惱。

【現代漢語翻譯】 現代漢語譯本： 譬如，現在已經能夠吃素的人，厭惡血腥的味道，比那些不能吃素的人更加強烈。厭惡蔬菜就像厭惡血腥一樣，事情就是這樣。應該努力將不好的迷惑轉變為好的迷惑，在好的迷惑中進一步尋求方便，觀想蔬菜的種子。以這樣的心，就能得到堅定的信念。凡是不能離開魚肉的人都說，『蔬菜對人來說是寒涼的，使人虛弱；魚肉對人來說是溫熱的，能夠滋補。』這樣說都是顛倒的見解。現在我再用粗淺的語言來說明，事實並非如此。如果長期吃素，人的氣血執行暢通，這樣的人大多容易上火。氣血執行暢通就能飲食，因為能飲食所以氣力充足。由此可見，蔬菜並不寒涼，而且能夠滋補。那些苦行的人也都是吃蔬菜的，大多容易上火，身體都很強健，精神清爽，很少昏沉疲憊。魚的性質大多是寒涼的，血腥的味道會增長各種疾病。所以吃魚肉的人，精神理應昏濁，身體也都會感到沉重。更不用說將來還會招來三惡道的苦報。當下四大不調，這難道不是迷惑嗎？人們用心各有執著，喜歡吃魚肉的人就認為魚肉是溫補的，這是顛倒的見解，不可相信。 還有一種人，認為吃蔬菜是寒涼的，就又開始吃葷。這是修行人沒有領會到吃蔬菜的真意。蔬菜和魚肉就像水和火一樣，吃蔬菜剛要得到益處，又吃魚肉，魚肉的腥臊味會抵消蔬菜的功效。所以迷惑的人說，『蔬菜是寒涼的。』凡是多次破戒吃葷的人，既得不到蔬菜的益處，也擺脫不了魚肉的壞處，大多身體虛弱，很少有能力。這些僧尼還應當知道一件事，凡是吃魚肉，就是在魔的境界中行走，行的是魔的行為，心不堅定，多有阻礙，內外眾魔會來擾亂。所以修行人要思念，魚肉酒是魔的漿液，所以不用多說。凡是吃魚肉、嗜好飲酒的人，善神會遠離，體內沒有正氣，這樣的人大多會衰敗惱怒。還有一種人，雖然能夠吃素，卻仗著這一點而驕傲自滿，多有嗔恚，喜歡貪求。這樣的人也墮入了魔的境界，多有衰敗惱怒。

【English Translation】 English version: For example, those who are now able to eat vegetarian food detest the smell of blood and gore even more than those who cannot. Detesting vegetables is like detesting blood and gore; things are like this. One should strive to transform unwholesome delusion into wholesome delusion, and within wholesome delusion, further seek convenience by contemplating the seeds of vegetables. With such a mind, one can attain firm conviction. All those who cannot abstain from fish and meat say, 'Vegetables are cold and weaken people; fish and meat are warm and nourishing.' Such statements are inverted views. Now, I will explain again in simple terms that this is not the case. If one eats vegetarian food for a long time, their 'rong wei' (榮衛, nutrient and defensive qi) will circulate smoothly, and such people are prone to heat. Smooth circulation of 'rong wei' enables eating, and because of eating, energy is abundant. Thus, vegetables are not cold and can be nourishing. All ascetics also eat vegetables, and most are prone to heat, generally strong, with clear minds and little drowsiness or fatigue. Fish, by nature, are mostly cold, and the smell of blood and gore increases various illnesses. Therefore, those who eat fish and meat should naturally have clouded minds, and their bodies will feel heavy. Not to mention the future retribution of suffering in the three evil realms. Immediately, the four elements are imbalanced. Is this not delusion? People's minds each have their attachments; those who enjoy fish and meat consider them warm and nourishing. This is an inverted view and cannot be trusted. There is also a type of person who thinks that eating vegetables is cold and then resumes eating meat. This is because the practitioner has not understood the true meaning of eating vegetables. Vegetables and fish meat are like water and fire. Just as one is about to gain benefits from eating vegetables, they eat fish meat again, and the fishy smell of the fish meat cancels out the effects of the vegetables. Therefore, deluded people say, 'Vegetables are cold.' Those who repeatedly break their vegetarian vows gain neither the benefits of vegetables nor escape the harmful effects of fish meat, and are mostly weak and rarely capable. These monks and nuns should also know one thing: all those who eat fish and meat are walking in the realm of demons, engaging in demonic practices. Their minds are not firm, and there are many obstacles. Internal and external demons will come to harass them. Therefore, practitioners should contemplate that fish, meat, and alcohol are the nectar of demons, so there is no need to say more. Those who eat fish and meat and are addicted to alcohol will be abandoned by good spirits and lack righteous qi within. Such people are prone to decline and annoyance. There is also a type of person who, although able to eat vegetarian food, becomes arrogant and conceited because of it, and is prone to anger and greed. Such people also fall into the realm of demons and are prone to decline and annoyance.

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又有一種人。外行似熟內心粗惡。見人勝已常懷忿嫉。所行不善皆悉覆相。如是等人亦行魔界。雖復菜蔬亦多衰惱。若心力決正蔬食若節。如是等人。多為善力所扶。法多堪能。有不直者宜應思覺。勿以不決定心期決定人。諸大德僧尼有行業已成者。今日以去善相開導。令未得者今去皆得。若已習行愿堅志力。若未曾行愿皆改革。今日相與共為菩提種子。勿怪。弟子蕭衍。向來所白。

寺官三百六十八人　宿德二十五人　義學五百七十四人　導師三十九人

右牒眾僧合一千六人

寺官三百六十九人　義學六十八人　導師五人

右牒合尼僧四百四十二人

並右牒僧尼合一千四百四十八人。並以五月二十二日五更。一唱到鳳莊門。

二十三日旦。光宅寺法雲。于華林殿前登東向高座為法師。瓦官寺慧明。登西向高座為都講。唱大涅槃經四相品四分之一。陳食肉者斷大慈種義。法雲解釋。輿駕親御。地鋪席位於高座之北。僧尼二眾各以次列坐。講畢。耆阇寺道澄。又登西向高座。唱此斷肉之文。次唱所傳之語。唱竟又禮拜懺悔。普設中食竟出。◎

◎二十三日。會其後諸僧尼。或猶云。律中無斷肉事及懺悔食肉法。其月二十九日。又敕請義學僧一百四十一人義學尼五十七人。于

【現代漢語翻譯】 現代漢語譯本： 還有一種人，外表看起來很成熟，但內心粗俗惡劣。見到別人勝過自己，常常心懷憤恨嫉妒。所做的不善之事，全部加以掩蓋。像這樣的人也是在行魔道。即使吃素，也會多有衰敗煩惱。如果心力堅定純正，吃素就能有所節制。這樣的人，多會得到善良力量的扶持，在佛法上多有才能。如果行為不正，應該反思覺悟，不要以不確定的心去期望已經堅定的人。各位大德僧尼，已經修成正果的，從今天開始用善良的方法開導他人，讓尚未證得的人從今以後都能證得。如果已經開始修行，希望堅定志向和力量；如果從未修行，希望都能徹底改變。今天我們一起種下菩提的種子，不要感到奇怪。弟子蕭衍（梁武帝的名字）所稟告的，就是這些。

寺官三百六十八人，宿德（有德行的老僧）二十五人，義學（研究佛理的僧人）五百七十四人，導師三十九人。

以上登記的眾僧共計一千零六人。

寺官三百六十九人，義學六十八人，導師五人。

以上登記的尼僧共計四百四十二人。

以上登記的僧尼共計一千四百四十八人。都在五月二十二日五更時分，一起到鳳莊門。

二十三日早晨，光宅寺的法雲法師，在華林殿前登上朝東的高座說法；瓦官寺的慧明法師，登上朝西的高座擔任都講（負責講解經義）。宣講《大涅槃經》四相品四分之一的內容，闡述了吃肉的人斷絕大慈悲種子的含義。法雲法師進行了解釋，皇帝親自駕臨，在地鋪上鋪設席位，位於高座的北面。僧尼二眾按照次序排列坐下。講經完畢，耆阇寺的道澄法師，又登上朝西的高座，宣講這段斷肉的經文，接著宣講所傳授的言語。宣講完畢后又禮拜懺悔，普遍施捨中飯後離開。

二十三日，聚集了後來的各位僧尼，有人仍然說，戒律中沒有斷肉的事情以及懺悔吃肉的方法。當月二十九日，又下令邀請義學僧一百四十一人，義學尼五十七人，在...

【English Translation】 English version: Furthermore, there is another type of person who appears mature outwardly but is coarse and wicked inwardly. Seeing others surpass them, they constantly harbor resentment and jealousy. They conceal all their unwholesome deeds. Such individuals are also walking the path of demons. Even if they are vegetarian, they will still experience much decline and affliction. If their mental strength is firm and upright, vegetarianism can be practiced with restraint. Such individuals will often be supported by the power of goodness and will be capable in the Dharma. If one's conduct is not upright, one should reflect and awaken, and not expect steadfastness from those who are wavering. Venerable monks and nuns, those who have already attained accomplishment, from today onward, use skillful means to guide others, so that those who have not yet attained may attain from this day forward. If you have already begun practicing, may you strengthen your resolve and effort; if you have never practiced, may you all thoroughly reform. Today, let us together plant the seeds of Bodhi, do not be surprised. These are the reports from your disciple, Xiao Yan (Emperor Wu of Liang).

Temple officials: 368, Senior monks (of virtuous conduct): 25, Monks studying Buddhist doctrine: 574, Dharma instructors: 39.

Total number of monks listed above: 1006.

Temple officials: 369, Monks studying Buddhist doctrine: 68, Dharma instructors: 5.

Total number of nuns listed above: 442.

Total number of monks and nuns listed above: 1448. All gathered at the Fengzhuang Gate at the fifth watch (around 3-5 AM) on the 22nd day of the fifth month.

On the morning of the 23rd, Dharma Master Fayun of Guangzhai Temple ascended the high seat facing east in front of the Hualin Hall to expound the Dharma; Dharma Master Huiming of Waguan Temple ascended the high seat facing west to serve as the chief lecturer (responsible for explaining the meaning of the scriptures). They lectured on one-fourth of the Four Aspects chapter of the Mahāparinirvāṇa Sūtra, elucidating the meaning that those who eat meat sever the seeds of great compassion. Dharma Master Fayun provided explanations, and the Emperor personally attended, with a mat laid on the ground north of the high seat. The monastic community of monks and nuns sat in order. After the lecture, Dharma Master Daocheng of Qisha Temple ascended the high seat facing west again, reciting this passage on abstaining from meat, followed by reciting the transmitted teachings. After reciting, he also performed prostrations and repentance, and after universally providing a midday meal, they departed.

On the 23rd, after gathering the monks and nuns, some still said that there was no matter of abstaining from meat or repenting of eating meat in the precepts. On the 29th of that month, an imperial edict was issued to invite 141 monks studying Buddhist doctrine and 57 nuns studying Buddhist doctrine to...

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華林華光殿使莊嚴寺法超。奉誠寺僧辯。光宅寺寶度等三律師。升高座御席地施座。餘僧尼亦爾。

制旨問法超等三律師曰。古人云。止沸莫若去薪。息過莫若無言。弟子無言乃復甚易。但欲成人之美使佛種相續與諸僧尼共弘法教。兼即事中亦不得默已。故今集會於大眾前。求律中意。聞諸。

僧道。律中無有斷肉法。又無懺悔食肉法。諸律師從來作若為開導。使人致有此疑。法超奉答。律教是一。而人取文下之旨不同。法超所解。律雖許啖三種凈肉。而意實欲永斷。何以知之。先明斷十種不凈肉。次令食三種凈肉。未令食九種凈肉。如此漸制。便是意欲永斷。法超常日講。恒作如此說。

制又問僧辯法師。復作若為開導。僧辯奉答。僧辯從來所解大意。亦不異法超。但教有深淺。階級引物。若論啖三種凈肉。理當是過。但教既未極。所以許其如此。

制又問寶度法師。復若為開導。寶度奉答。愚短所解只是漸教。所以律文許啖三種凈肉。若涅槃究竟明於正理。不許食肉。若利根者。於三種凈肉教。即得悉不食解。若鈍根之人。方待后教。

制又問法超法師。向答是文外意。若依律文作若為判。奉答。常日解義只作曏者所說。

制問僧辯法師。意復云何同超法師不。奉答。同法

【現代漢語翻譯】 現代漢語譯本 華林華光殿的使者莊嚴寺的法超律師、奉誠寺的僧辯律師、光宅寺的寶度律師等三位律師，登上高座，在御席地上施設座位。其餘僧尼也如此。 皇帝下旨問法超等三位律師說：『古人說，止息沸騰不如去掉柴火，停止過錯不如保持沉默。我保持沉默是很容易的，但爲了成全他人的美德，使佛法種子得以延續，與各位僧尼共同弘揚佛法教義，即使在具體事務中也不能保持沉默。所以今天在大眾面前，求教於律藏中的含義。聽說各位僧道，律藏中沒有斷肉的規定，也沒有懺悔吃肉的規定。各位律師向來是如何開導，以至於人們產生這樣的疑問？』法超回答說：『律教是一致的，但人們對文字表面含義的理解不同。法超所理解的是，律藏雖然允許吃三種凈肉，但實際上是想要永遠斷除肉食。為什麼這麼說呢？先是明確禁止十種不凈肉，然後允許吃三種凈肉，還沒有允許吃九種凈肉。這樣逐步限制，就是想要永遠斷除肉食。法超平日講經，一直都是這樣說的。』 皇帝又問僧辯法師：『你又是如何開導的？』僧辯回答說：『僧辯向來所理解的大意，也不異於法超。只是教義有深淺，有階梯式引導。如果說吃三種凈肉，道理上當然是過錯。但因為教義還沒有達到最高境界，所以允許這樣做。』 皇帝又問寶度法師：『你又是如何開導的？』寶度回答說：『我愚鈍，所理解的只是漸教。所以律文允許吃三種凈肉。如果《涅槃經》究竟闡明了正理，就不允許吃肉。如果根器銳利的人，對於三種凈肉的教義，就能完全理解為不吃肉。如果根器遲鈍的人，就要等待以後的教義。』 皇帝又問法超法師：『剛才回答的是文字之外的含義，如果依據律文，該如何判斷？』法超回答說：『平日解釋經義，只是像剛才所說的那樣。』 皇帝問僧辯法師：『你的意思和法超法師相同嗎？』回答說：『和法超相同。』

【English Translation】 English version At the Hualin Huaguang Palace, the envoy, along with Vinaya Master Fachao of Zhuangyan Monastery, Vinaya Master Sengbian of Fengcheng Monastery, and Vinaya Master Baodu of Guangzhai Monastery, ascended the high seat, with seats arranged on the imperial mat. The other monks and nuns did likewise. The Emperor issued an edict asking the three Vinaya Masters, including Fachao, saying: 'The ancients said, 'To stop boiling, nothing is better than removing the firewood; to cease transgression, nothing is better than silence.' It is very easy for me to remain silent, but in order to perfect the virtues of others, to allow the seeds of Buddhism to continue, and to propagate the Dharma teachings together with all the monks and nuns, I cannot remain silent even in specific matters. Therefore, today, before the assembly, I seek the meaning within the Vinaya. I have heard that among the monks and Daoists, there is no rule in the Vinaya that prohibits eating meat, nor is there a method of repentance for eating meat. How have you Vinaya Masters always guided people, causing them to have such doubts?' Fachao replied: 'The Vinaya teachings are consistent, but people's understanding of the literal meaning differs. What Fachao understands is that although the Vinaya allows eating three kinds of pure meat (三種凈肉), it actually intends to permanently eliminate meat consumption. How do we know this? First, it explicitly prohibits ten kinds of impure meat (十種不凈肉), then it allows eating three kinds of pure meat, and it has not yet allowed eating nine kinds of pure meat. This gradual restriction is intended to permanently eliminate meat consumption. Fachao always says this in his daily lectures.' The Emperor then asked Vinaya Master Sengbian: 'How do you guide people?' Sengbian replied: 'The general meaning that Sengbian has always understood is not different from Fachao's. It's just that the teachings have depths and shallows, and there are step-by-step guides. If we talk about eating three kinds of pure meat, it is of course a fault in principle. But because the teachings have not yet reached the highest level, it is allowed to do so.' The Emperor then asked Vinaya Master Baodu: 'How do you guide people?' Baodu replied: 'I am foolish and short-sighted, and what I understand is only the gradual teaching (漸教). Therefore, the Vinaya text allows eating three kinds of pure meat. If the Nirvana Sutra (涅槃經) ultimately clarifies the correct principle, it does not allow eating meat. If a person with sharp faculties can fully understand the teaching of three kinds of pure meat as not eating meat. If a person with dull faculties has to wait for later teachings.' The Emperor then asked Vinaya Master Fachao: 'What you answered just now is the meaning beyond the text. If you judge according to the Vinaya text, how should it be judged?' Fachao replied: 'The meaning is only explained as I said just now in daily interpretation of the scriptures.' The Emperor asked Vinaya Master Sengbian: 'Is your meaning the same as Vinaya Master Fachao's?' He replied: 'The same as Fachao's.'

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超所解。

制問法超法師。從來作此解律。諸律師並皆啖肉為不啖肉。法超奉答。不知餘人並若為。法超從來自不食肉。

制問僧辯法師。復食肉不。僧辯奉答。昔恒不食肉。中年疾病有時暫開。

制問寶度法師。復云何。奉答。本住定林末移光宅。二處不得進肉。若在余處為疾病亦不免開。問講律時啖肉不奉答。講時必有徒眾。于徒眾中不敢。

問不敢有兩義。為不敢食為不敢不食。

制又問僧辯法師。常日講律時為當許徒眾食肉。為當不許。若不許啖肉有食肉者應驅遣去。若許者作若為說。奉答。若約教解不全言不許。若論其意未常開許。

問今正問。約教時為許為不許。答約教不遮。

問不遮是許為是不許。答引其向理許其得食三種凈肉。

問見殺亦可不見。聞殺亦可不聞。疑作若為得免。答若見因緣不假疑。聞因緣亦不假疑。唯遇得者疑。

問以錢買魚肉。是疑非疑。答若理中理自是疑。

問不得以理中見。答若理中為論。眾僧不應市魚肉。今所問事中是疑不。答若約教非疑問市中人為誰殺。答乃為買者殺。但買者不作此想。

問買肉者此人既不惛亂。豈得不知是為買者殺而不作此想。答於時作現死肉心。

問為自死詺作死。為

【現代漢語翻譯】 現代漢語譯本 法超的解答。

皇帝詢問法超法師，『你一直以來都是這樣解釋戒律的。各位律師（lǜ shī，精通戒律的僧侶）都吃肉嗎？還是不吃肉？』法超回答說：『我不知道其他人怎麼樣，我法超從來不吃肉。』

皇帝詢問僧辯法師，『你吃肉嗎？』僧辯回答說：『我過去一直不吃肉，中年生病時，有時會暫時開戒。』

皇帝詢問寶度法師，『你怎麼樣呢？』寶度回答說：『我之前住在定林寺（Dìng lín sì），後來搬到光宅寺（Guāng zhái sì）。在這兩處寺廟，我都沒有吃肉。如果在其他地方，因為生病，也難免會開戒。』皇帝問：『講律的時候吃肉嗎？』寶度回答說：『講律的時候肯定有聽眾，在聽眾面前我不敢吃肉。』

皇帝問：『不敢有兩種含義，是不敢吃，還是不敢不吃？』

皇帝又問僧辯法師，『平時講律的時候，是允許聽眾吃肉，還是不允許？如果不允許吃肉，有吃肉的人應該趕走。如果允許，又該怎麼說呢？』僧辯回答說：『如果按照教義來解釋，不能完全說不允許。如果從本意上來說，我從未開許。』

皇帝問：『現在我問的是，按照教義來說，是允許還是不允許？』僧辯答：『按照教義來說，不禁止。』

皇帝問：『不禁止是允許還是不允許？』僧辯答：『引導他們向道理，允許他們吃三種凈肉（sān zhǒng jìng ròu）。』

皇帝問：『眼不見殺可以，耳不聞殺也可以，疑為自己而殺的肉該如何避免？』僧辯答：『如果親眼所見，因緣很明確，就不需要懷疑。如果親耳所聞，因緣很明確，也不需要懷疑。只有遇到來源不明的肉才需要懷疑。』

皇帝問：『用錢買魚肉，是屬於懷疑還是不懷疑？』僧辯答：『如果從道理上來說，自然是屬於懷疑。』

皇帝問：『不能從道理上來看嗎？』僧辯答：『如果從道理上來說，僧眾不應該在市場上買魚肉。現在問的是，這件事本身是否屬於懷疑？』僧辯答：『如果按照教義來說，不懷疑，因為市場里的人是為誰而殺的？』僧辯答：『乃是為買者而殺。但買者沒有這樣想。』

皇帝問：『買肉的人既然沒有昏聵糊塗，怎麼會不知道（肉）是為買者而殺，而不作此想呢？』僧辯答：『當時只想著是已經死了的肉。』

皇帝問：『是把自然死亡的肉叫做死肉，還是把

【English Translation】 English version Fa Chao's explanation.

The Emperor asked Dharma Master Fa Chao, 'You have always interpreted the precepts this way. Do all the lawyers (lǜ shī, monks proficient in precepts) eat meat, or do they not eat meat?' Fa Chao replied, 'I don't know about others, but I, Fa Chao, have never eaten meat.'

The Emperor asked Dharma Master Seng Bian, 'Do you eat meat?' Seng Bian replied, 'In the past, I never ate meat. In middle age, due to illness, I sometimes temporarily broke the precept.'

The Emperor asked Dharma Master Bao Du, 'What about you?' Bao Du replied, 'I used to live in Dinglin Monastery (Dìng lín sì), and later moved to Guangzhai Monastery (Guāng zhái sì). In these two monasteries, I did not eat meat. If I am in other places, due to illness, I inevitably break the precept.' The Emperor asked, 'Do you eat meat when lecturing on the precepts?' Bao Du replied, 'When lecturing, there are definitely listeners present. In front of the listeners, I dare not eat meat.'

The Emperor asked, 'There are two meanings to 'dare not': is it that you dare not eat, or that you dare not not eat?'

The Emperor then asked Dharma Master Seng Bian, 'When lecturing on the precepts on a regular basis, do you allow the listeners to eat meat, or do you not allow it? If you do not allow them to eat meat, those who eat meat should be driven away. If you allow it, how should you explain it?' Seng Bian replied, 'If interpreted according to the teachings, one cannot completely say it is not allowed. If speaking from the original intention, I have never permitted it.'

The Emperor asked, 'Now I am asking, according to the teachings, is it allowed or not allowed?' Seng Bian replied, 'According to the teachings, it is not prohibited.'

The Emperor asked, 'Is 'not prohibited' allowed or not allowed?' Seng Bian replied, 'Guide them towards reason, allowing them to eat the three kinds of pure meat (sān zhǒng jìng ròu).'

The Emperor asked, 'Seeing the killing is acceptable, hearing the killing is acceptable, how can one avoid meat suspected of being killed for oneself?' Seng Bian replied, 'If one sees it with one's own eyes, and the circumstances are clear, there is no need to doubt. If one hears it with one's own ears, and the circumstances are clear, there is no need to doubt. Only when encountering meat of unknown origin is there a need to doubt.'

The Emperor asked, 'Is buying fish and meat with money considered doubtful or not doubtful?' Seng Bian replied, 'If speaking from reason, it is naturally considered doubtful.'

The Emperor asked, 'Can it not be viewed from reason?' Seng Bian replied, 'If speaking from reason, the Sangha should not buy fish and meat in the market. Now the question is, is this matter itself doubtful?' Seng Bian replied, 'According to the teachings, it is not doubtful, because who are the people in the market killing for?' Seng Bian replied, 'They are killing for the buyers. But the buyers do not think this way.'

The Emperor asked, 'Since the person buying the meat is not confused, how can they not know that (the meat) is being killed for the buyer, and not think this way?' Seng Bian replied, 'At that time, they only think of it as already dead meat.'

The Emperor asked, 'Is meat that died naturally called dead meat, or is

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殺詺作死。答此旨是理中言。約教辯只得如此。

問法師既為人講說為人明導。為人法城。云何言只得如此。但問作意使人買時作若為意。答買自死者意。

問若自死者處處應有寺中。亦應有自死者。何假往屠肉家買。答理中居然是疑。

問若理中居然是疑者。云何得不疑肉食。僧辯無復對。

制又問。此肉為當作肉味。為當作菜味。僧辯奉答。猶作肉味。

問為是慈心故食肉。無慈心故食肉。答此非慈心。

問若非慈心。豈得非殺耶。答理中常應不得。約事故如此。

問律教欲使人出離不。答令人出離。

問食肉得出離不。答不得。

問若爾云何令食肉。答為淺行者說。引其令深。

問為具足戒者說。為不具足者說。答為具足者說。

問既為具足者說。不為童蒙。云何令食肉而是引其令深。答初教如此非是極教。

問云何。初教教具足戒人。答僧辯所解正自齊此。

制又問。律教起何時。僧辯奉答。起八年已后至涅槃。

問若如此涅槃經有斷肉。楞伽經有斷肉。央掘摩羅經亦斷肉。大云經縛象經並斷肉律。若至涅槃云何無斷肉事。答律接續初教。所以如此。

問律既云接續初教至於涅槃。既至涅槃則應言斷肉。答若

【現代漢語翻譯】 現代漢語譯本： 『殺詺』（殺害生命）就是作死。回答說，這個宗旨是理智中的言論。按照教義辯論，只能這樣說。

問：法師既然為人講說，為人指明方向，是人們的法城，為什麼說只能這樣說？只是想問，使人購買時，作何意圖？答：買的是自然死亡的肉。

問：如果都是自然死亡的肉，那麼到處都應該有寺廟，也應該有自然死亡的肉，何必去屠夫肉店購買？答：理智中顯然是有疑問。

問：如果理智中顯然是有疑問，怎麼能不懷疑肉食呢？僧辯無話可說。

制又問：這肉是當作肉的味道，還是當作蔬菜的味道？僧辯回答說：仍然是肉的味道。

問：是因為慈悲心才吃肉，還是沒有慈悲心才吃肉？答：這不是慈悲心。

問：如果不是慈悲心，難道不是殺生嗎？答：理智中常常應該是不可以的，按照事情來說是這樣。

問：戒律教導想要使人出離輪迴嗎？答：使人出離輪迴。

問：吃肉可以出離輪迴嗎？答：不可以。

問：如果這樣，為什麼允許吃肉？答：為淺行者說，引導他們走向深入。

問：是為具足戒者說，還是為不具足戒者說？答：為具足戒者說。

問：既然是為具足戒者說，不是為初學者，為什麼允許吃肉而是引導他們走向深入？答：最初的教導是這樣，不是最終的教導。

問：為什麼最初的教導是教導具足戒的人？答：僧辯所理解的，正是到此為止。

制又問：戒律教導從什麼時候開始？僧辯回答說：從成道八年以後到涅槃。

問：如果這樣，《涅槃經》（Nirvana Sutra）有斷肉，《楞伽經》（Lankavatara Sutra）有斷肉，《央掘摩羅經》（Angulimaliya Sutra）也有斷肉，《大云經》（Mahamegha Sutra）、《縛象經》（Hastikakshya Sutra）都斷肉，如果到涅槃，為什麼沒有斷肉的事情？答：戒律是接續最初的教導，所以這樣。

問：戒律既然說是接續最初的教導直到涅槃，既然到了涅槃就應該說斷肉。答：如果...

【English Translation】 English version: 'Killing Ming' (killing life) is courting death. The answer is that this principle is a rational statement. According to doctrinal debate, it can only be said this way.

Question: Since the Dharma master speaks for people, points out the direction for people, and is the Dharma fortress for people, why say it can only be said this way? Just want to ask, when making people buy, what is the intention? Answer: Buying meat that died naturally.

Question: If it is all naturally dead meat, then there should be temples everywhere, and there should also be naturally dead meat, why go to the butcher's shop to buy it? Answer: There is obviously doubt in reason.

Question: If there is obviously doubt in reason, how can one not doubt eating meat? Sangha-bheda (僧辯) had nothing to say.

Zhi (制) further asked: Is this meat treated as the taste of meat, or as the taste of vegetables? Sangha-bheda (僧辯) replied: It is still the taste of meat.

Question: Is it because of compassion that one eats meat, or because of lack of compassion that one eats meat? Answer: This is not compassion.

Question: If it is not compassion, isn't it killing? Answer: In reason, it should always be impermissible, but according to the circumstances, it is like this.

Question: Does the Vinaya (戒律) teaching want to enable people to escape from Samsara (輪迴)? Answer: It enables people to escape from Samsara (輪迴).

Question: Can eating meat lead to escape from Samsara (輪迴)? Answer: No.

Question: If so, why allow eating meat? Answer: It is spoken for those who practice shallowly, guiding them towards deeper practice.

Question: Is it spoken for those who have full precepts, or for those who do not have full precepts? Answer: It is spoken for those who have full precepts.

Question: Since it is spoken for those who have full precepts, not for beginners, why allow eating meat but guide them towards deeper practice? Answer: The initial teaching is like this, it is not the ultimate teaching.

Question: Why is the initial teaching teaching those with full precepts? Answer: What Sangha-bheda (僧辯) understands is exactly up to this point.

Zhi (制) further asked: When did the Vinaya (戒律) teaching begin? Sangha-bheda (僧辯) replied: From eight years after enlightenment until Nirvana (涅槃).

Question: If so, the Nirvana Sutra (涅槃經) has abstinence from meat, the Lankavatara Sutra (楞伽經) has abstinence from meat, the Angulimaliya Sutra (央掘摩羅經) also has abstinence from meat, the Mahamegha Sutra (大云經) and the Hastikakshya Sutra (縛象經) all abstain from meat, if it is until Nirvana (涅槃), why is there no matter of abstaining from meat? Answer: The Vinaya (戒律) is a continuation of the initial teaching, so it is like this.

Question: Since the Vinaya (戒律) says it is a continuation of the initial teaching until Nirvana (涅槃), since it has reached Nirvana (涅槃), then it should say abstinence from meat. Answer: If...

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制教邊。此是接續初教通於五時。不言一切皆同。僧辯解正齊此。

問法師既是大律師。為眾開導。今日大眾取判法師。不得言齊此。齊此亦不得住。不齊此亦不得住。只問此是優波離律不。答是。

問佛般泥洹時。優波離既親在坐。云何律文不斷食肉。答此是接續前近教。

問若言接近教。近教亦不明食肉。且涅槃前迦葉已持修行不食肉。法律若異此。則非優波離律。是異部家律。云何用此講說以化群僧。僧辯不復奉答。

制問寶度法師。說既同德同行。云何解此語。寶度奉答。若律中事是優波離所出。經事悉是阿難所出。

問若爾律中事便當皆不出經。答若經中事牽律。律中事牽經。

問佛說經時有所制約。便集以為律。何處方復牽律。若經皆牽律。是則說經應在律后。答只言經中有明戒處。愚謂應相關涉。

問若論相涉。三藏義何嘗不相涉。修多羅中亦有毗尼與毗曇。毗尼中亦有修多羅與毗曇。毗曇中亦有修多羅與毗尼。不言無此義。但問法師今所講律。是優波離律義。不違經不。答今所講是優波離律。與經不違。

問若是優波離律不違經者。則斷肉義不應異涅槃。答涅槃經顯斷肉律文雖不明。而優波離意未常開肉。

問律既是具教。優波離既不開肉

【現代漢語翻譯】 現代漢語譯本： 關於『制教邊』。這指的是接續初教，貫通五時教法。但並非說一切都相同。僧辯的解釋就到此為止。

問：法師您既是大律師（精通戒律的僧人），為大眾開導。今日大眾評判法師，不能說就到此為止。說到此為止也不對，不說到此為止也不對。只問這是否是優波離（Upali，佛陀十大弟子之一，持戒第一）的律法？答：是。

問：佛陀般涅槃（Parinirvana，圓寂）時，優波離（Upali）既然親身在場，為何律文中沒有斷食肉的規定？答：這是接續之前的近教。

問：如果說是接近教，近教也沒有明確禁止食肉。而且涅槃（Nirvana，寂滅）前，迦葉（Kasyapa，佛陀十大弟子之一，頭陀第一）已經持修行不食肉。法律如果與此不同，那就不是優波離（Upali）的律法，而是其他部派的律法。怎麼能用它來講解教化僧眾？僧辯不再回答。

制問寶度法師：說（律和經）既然同德同行，如何解釋這句話？寶度回答：律中的事情是優波離（Upali）所傳出的，經中的事情都是阿難（Ananda，佛陀十大弟子之一，多聞第一）所傳出的。

問：如果這樣，律中的事情便不應當出現在經中？答：如果經中的事情牽涉到律，律中的事情也牽涉到經。

問：佛陀說經時有所制約，便彙集成為律。哪裡又會牽涉到律？如果經都牽涉到律，那麼說經就應該在律之後。答：只是說經中有明確戒律的地方，我認為應該相互關聯。

問：如果說相互關聯，三藏（Tripitaka，佛教經典的總稱，包括經、律、論）的意義何嘗不相互關聯？修多羅（Sutra，經藏）中也有毗尼（Vinaya，律藏）和毗曇（Abhidhamma，論藏）。毗尼（Vinaya）中也有修多羅（Sutra）和毗曇（Abhidhamma）。毗曇（Abhidhamma）中也有修多羅（Sutra）和毗尼（Vinaya）。不是說沒有這個道理。只是問法師您現在所講的律，是優波離（Upali）律的意義，不違背經嗎？答：我現在所講的是優波離（Upali）律，與經不違背。

問：如果是優波離（Upali）律不違背經，那麼斷肉的意義不應該與《涅槃經》（Nirvana Sutra）相異。答：《涅槃經》（Nirvana Sutra）明確斷肉，律文雖然沒有明確說明，但優波離（Upali）的本意也未曾開許食肉。

問：律既然是具教，優波離（Upali）既然不開許食肉。

【English Translation】 English version: Regarding 『Zhijiao Bian』 (制教邊, Boundary of Restrictive Teachings). This refers to continuing the initial teachings, connecting through the Five Periods of Teaching. It doesn't mean everything is the same. The explanation of Monk Bian ends here.

Question: Since the Dharma Master is a great Vinaya Master (expert in monastic rules), guiding the assembly, today the assembly judges the Dharma Master, it cannot be said to end here. Saying it ends here is not right, and saying it doesn't end here is also not right. Just asking, is this the Vinaya of Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts)? Answer: Yes.

Question: When the Buddha entered Parinirvana (Parinirvana, complete nirvana), since Upali (Upali) was personally present, why doesn't the Vinaya text prohibit eating meat? Answer: This is continuing the previous near teachings.

Question: If it is said to be near teachings, the near teachings also do not explicitly prohibit eating meat. Moreover, before Nirvana (Nirvana, cessation of suffering), Kasyapa (Kasyapa, one of the ten major disciples of the Buddha, foremost in ascetic practices) had already practiced not eating meat. If the law is different from this, then it is not the Vinaya of Upali (Upali), but the Vinaya of another sect. How can it be used to explain and transform the Sangha (Sangha, monastic community)? Monk Bian did not reply further.

Zhi asked Dharma Master Baodu: Since (the Vinaya and Sutras) share the same virtue and practice, how do you explain this statement? Baodu replied: Matters in the Vinaya are transmitted by Upali (Upali), and matters in the Sutras are all transmitted by Ananda (Ananda, one of the ten major disciples of the Buddha, foremost in hearing and remembering the teachings).

Question: If so, then matters in the Vinaya should not appear in the Sutras? Answer: If matters in the Sutras involve the Vinaya, matters in the Vinaya also involve the Sutras.

Question: When the Buddha taught the Sutras, there were restrictions, which were then compiled into the Vinaya. Where else would it involve the Vinaya? If the Sutras all involve the Vinaya, then teaching the Sutras should be after the Vinaya. Answer: It is only said that there are places in the Sutras with explicit precepts, which I think should be related.

Question: If discussing relatedness, how can the meaning of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma) not be related? In the Sutra (Sutra, discourses of the Buddha), there are also Vinaya (Vinaya, monastic rules) and Abhidhamma (Abhidhamma, higher teachings). In the Vinaya (Vinaya), there are also Sutra (Sutra) and Abhidhamma (Abhidhamma). In the Abhidhamma (Abhidhamma), there are also Sutra (Sutra) and Vinaya (Vinaya). It is not said that there is no such principle. Just asking, is the Vinaya that the Dharma Master is now lecturing, the meaning of Upali's (Upali) Vinaya, not contrary to the Sutras? Answer: What I am lecturing now is Upali's (Upali) Vinaya, which is not contrary to the Sutras.

Question: If it is Upali's (Upali) Vinaya that does not contradict the Sutras, then the meaning of abstaining from meat should not be different from the Nirvana Sutra (Nirvana Sutra). Answer: The Nirvana Sutra (Nirvana Sutra) explicitly prohibits meat, although the Vinaya text does not explicitly state it, Upali's (Upali) intention never permitted eating meat.

Question: Since the Vinaya is a complete teaching, and Upali (Upali) never permitted eating meat.

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。律何得無文。法師此解殊為進退。只可為寺中沙彌式叉摩尼說。不得以此答弟子。答寶度愚解正自極此。

制又問。下座諸律師。復云何解。龍光寺道恩奉答。律文不斷。涅槃經方斷。

問法師所講是誰律。答是佛律。

問所引乃極弘曠。只未知此律是優波離律不。答優波離仰述佛律。

問優波離悉集佛所說不。答集前四時。不集涅槃時。

問若爾迦葉那得語阿難道。佛從何處說法。至涅槃時集修多羅藏。語優波離道佛從何處說法。至涅槃時集毗尼藏。云何得言唯取前四時不取涅槃。答涅槃時不復制戒。

問涅槃云。夫食肉者斷大慈種。我從今日製諸弟子。不得復食一切肉。一切悉斷及自死者。如此制斷。是戒非戒。道恩不復奉答。

制又問。諸律師親自講律。諸大法師盡講大涅槃經。云何有時解素。素是何義。若不解是素。解則非素。素若使得不素。戒既是凈。亦可得使凈為不凈不。諸講律師親違此教。外書所云。自逾短垣竊簡書法。正是此義宣武寺法寵奉答。閉穢門稱為素開穢門稱不素。

問若爾眾僧云何開穢門。答實自不應得開。但貪慾情深。所以如此。

問云何懺悔。答懇惻至心是為懺悔。若能懺悔是大丈夫。

問諸學人即時懺悔不。故如

弟子請諸法師動至千數。導師唱導令懺悔者。於時諸法師懺悔以不。答那得不懺悔。

問若懺竟出寺更食肉不。答居然不食。但其中有無明多者。或亦不免更食。

問出寺更食。何如發初作者輕重。答一種。

問云何一種。初直爾而食。后已經于諸佛前誓方復更啖。云何一種。答初人無慚愧。後人有慚愧。乃得有勝初人義。

問若爾但先道慚愧痛打前人。而道我慚愧汝我打汝。我慚愧汝我食汝。答如大邪見人無慚愧。其既知慚愧。故知差不慚者。

問先道慚愧而猶啖食。此是知而故犯。非謂慚愧。若使先時不知。或是過誤。後方起愧乃是慚愧。豈非知而故犯。其罪大於不知。又復慚愧不得重犯。如其直犯。復是違破初心。論此為罪所以彌大。答經有誠文。耆婆云汝有慚愧。故罪可滅。慚愧即是清白法。

問法師是得經言不得其意此明。若作罪後方知慚愧。此為白法。不言發初慚愧而故作罪。以為白法。答經又道慚愧為上服。若爾便有非上服義。

問義亦如此。若正作罪。雖云慚愧終無所益。若作罪后能生慚愧者。乃是上服。法寵無復答。

法寵奉答事畢。三律師並下。又敕始興寺。景猷升高座。讀楞伽央掘魔羅經所明斷肉經文。今載如左。

大般涅槃經四相

【現代漢語翻譯】 現代漢語譯本： 弟子們請了上千位法師，導師引導大家懺悔。當時這些法師們懺悔了嗎？回答是：怎麼能不懺悔呢？

問：如果懺悔完畢離開寺廟后又吃肉，會怎麼樣？答：當然是不吃。但其中如果有人無明習氣很重，或許也難免再次吃肉。

問：離開寺廟后又吃肉，和最初開始吃肉相比，哪個罪過更重？答：一樣重。

問：為什麼說一樣重？最初只是隨意地吃肉，後來已經在諸佛面前發誓不再吃肉，卻又再次吃肉，為什麼說一樣重？答：最初吃肉的人沒有慚愧心，後來吃肉的人有慚愧心，因此（後者的慚愧心）勝過前者。

問：如果這樣，那不如先說慚愧，然後狠狠地打之前吃肉的人，說『我慚愧，但我打你』，『我慚愧，但我吃你』。答：這就像大邪見的人一樣，沒有慚愧心。既然知道慚愧，就說明比不慚愧的人好一些。

問：先說慚愧然後仍然吃肉，這是明知故犯，不能說是慚愧。如果先前不知道，或者是因為過失而犯錯，之後才產生慚愧心，這才是慚愧。難道不是明知故犯，罪過大於無知嗎？而且慚愧之後不能再犯。如果直接再犯，就是違背了最初的發心。從這個角度來說，罪過就更大了。答：《經》中有明確的說法，耆婆（Jivaka，人名，意為『活』，是佛陀時代的著名醫生）說：『你有慚愧心，所以罪過可以消除。』慚愧就是清凈的法。

問：法師是隻得到了經文的字面意思，沒有理解其中的含義。這裡說明的是，如果做了錯事之後才知道慚愧，這才是清凈的法。並不是說最初就懷著慚愧心而故意作惡，這也能算是清凈的法。答：《經》中又說慚愧是最好的衣服。如果這樣說，那就有不是最好衣服的情況了。

問：道理也是這樣。如果正在作惡的時候，即使口頭上說慚愧，最終也沒有什麼益處。如果在作惡之後能夠生起慚愧心，這才是最好的衣服。法寵（Fǎchǒng，人名）無話可說。

法寵回答完畢。三位律師一起退下。又命令始興寺的景猷（Jǐngyóu，人名）登上高座，宣讀《楞伽經》（Laṅkāvatāra Sūtra）和《央掘魔羅經》（Aṅgulimāla Sūtra）中所闡明的斷肉經文。現在將經文摘錄如下：

《大般涅槃經》（Mahāparinirvāṇa Sūtra）四相

【English Translation】 English version: The disciples invited over a thousand Dharma masters, and the mentor led everyone to repent. Did these Dharma masters repent at that time? The answer is: How could they not repent?

Question: If, after repenting and leaving the temple, one eats meat again, what will happen? Answer: Of course, they will not eat it. But if someone among them has heavy ignorance and habits, they may inevitably eat meat again.

Question: Eating meat again after leaving the temple, compared to eating meat for the first time, which is the heavier sin? Answer: The same.

Question: Why is it said to be the same? At first, one just ate meat casually, but later, one vowed before all the Buddhas not to eat meat again, but then ate meat again. Why is it said to be the same? Answer: The person who ate meat at first had no sense of shame, while the person who ate meat later had a sense of shame. Therefore, (the latter's sense of shame) is superior to the former.

Question: If that's the case, then it's better to say 'I'm ashamed' first, and then beat the person who ate meat before, saying, 'I'm ashamed, but I'm hitting you,' 'I'm ashamed, but I'm eating you.' Answer: This is like a person with great wrong views, who has no sense of shame. Since they know shame, it shows that they are better than those who are not ashamed.

Question: Saying 'I'm ashamed' first and then still eating meat is knowingly committing a crime and cannot be called shame. If one didn't know beforehand, or made a mistake due to negligence, and then felt ashamed, that is shame. Isn't knowingly committing a crime a greater sin than ignorance? Moreover, one cannot commit the same offense again after feeling ashamed. If one commits it directly again, it violates the initial intention. From this perspective, the sin is even greater. Answer: There is a clear statement in the sutras. Jivaka (Jivaka, a person's name, meaning 'alive', was a famous doctor in the Buddha's time) said: 'You have a sense of shame, so your sins can be eliminated.' Shame is pure Dharma.

Question: The Dharma master only grasped the literal meaning of the sutra and did not understand its meaning. This explains that if one only knows shame after committing a wrong deed, this is pure Dharma. It doesn't mean that initially one deliberately commits evil with a sense of shame, and this can also be considered pure Dharma. Answer: The sutra also says that shame is the best garment. If that's the case, then there would be cases where it is not the best garment.

Question: The principle is also the same. If one is in the process of committing evil, even if one verbally says 'I'm ashamed,' it will ultimately be of no benefit. If one can generate a sense of shame after committing evil, this is the best garment. Fǎchǒng (Fǎchǒng, a person's name) had nothing to say.

Fǎchǒng finished answering. The three Vinaya masters withdrew together. Then, Jǐngyóu (Jǐngyóu, a person's name) of Shixing Temple was ordered to ascend the high seat and read the sutra passages on abstaining from meat as explained in the Laṅkāvatāra Sūtra and the Aṅgulimāla Sūtra. The excerpts are now recorded as follows:

The four characteristics of the Mahāparinirvāṇa Sūtra

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品上第七(此品今月二十三日會。已唱此文。法雲法師解說今二十九日不復重唱)爾時迦葉菩薩白佛言。世尊。食肉之人不應施肉。何以故。我見不食肉者有大功德。佛贊迦葉。善哉善哉。汝今乃能善知我意。護法菩薩應當如是。善男子。從今日始不聽聲聞弟子食肉。若受檀越信施之時。應觀是食如子肉想。迦葉菩薩復白佛言。世尊。云何如來不聽食肉。善男子。夫食肉者斷大慈種。迦葉又言。如來何故先聽比丘食三種凈肉。迦葉。是三種凈肉隨事漸制。迦葉菩薩復白佛言。世尊。何因緣故十種不凈乃至九種清凈而復不聽。佛告迦葉。亦是因事漸次而制。當知即是現斷肉義。迦葉菩薩復白佛言。云何如來稱讚魚肉為美食耶。善男子。我亦不說魚肉之屬為美食也。我說甘蔗粳米石蜜一切穀麥及黑石蜜乳酪蘇油以為美食。雖說應畜種種衣服。所應畜者要是壞色。何況貪著是魚肉味。迦葉復言。如來若制不食肉者。彼五種味乳酪酪漿生蘇熟蘇胡麻油等。及諸衣服憍奢耶衣珂貝皮革金銀盂器。如是等物亦不應受。善男子。不應同彼尼揵所見。如來所制一切禁戒各有異意。故聽食三種凈肉。異想故斷十種肉。異想故一切悉斷及自死者。迦葉。我從今日製諸弟子。不得復食一切肉也。迦葉。其食肉者。若行若住若坐若臥。一切眾生

【現代漢語翻譯】 現代漢語譯本 品上第七(此品在今月二十三日的法會上宣講。已經唱誦過此文。法雲法師的解說在二十九日不再重複唱誦)當時，迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊，不應該供養食肉之人肉食。為什麼呢？因為我見到不食肉的人有很大的功德。』佛讚歎迦葉菩薩說：『很好，很好！你現在能夠很好地理解我的意思。護法菩薩應當像這樣。善男子，從今天開始，不允許聲聞弟子（Sravaka）食用肉食。如果接受施主的供養時，應當觀想這些食物如同自己的子女的肉。』 迦葉菩薩又對佛說：『世尊，為什麼如來（Tathagata）不允許食用肉食呢？』善男子，食用肉食的人斷絕了大慈悲的種子。』迦葉菩薩又問：『如來為什麼先前允許比丘（Bhikkhu）食用三種凈肉呢？』迦葉，這三種凈肉是隨著情況逐漸制定的。』 迦葉菩薩又對佛說：『世尊，因為什麼緣故，十種不凈的肉乃至九種清凈的肉，仍然不允許食用呢？』佛告訴迦葉菩薩說：『這也是因為情況逐漸制定的。應當知道這就是現在斷除肉食的意義。』迦葉菩薩又對佛說：『為什麼如來稱讚魚肉是美食呢？』善男子，我也沒有說過魚肉之類的是美食。我說甘蔗、粳米、石蜜、一切穀物麥類以及黑石蜜、乳酪、酥油才是美食。雖然說應當儲存各種各樣的衣服，但應當儲存的是壞色的衣服。何況貪戀魚肉的味道呢？』 迦葉菩薩又說：『如來如果制定不食肉的戒律，那麼五種味道——乳、酪、酪漿、生酥、熟酥、胡麻油等，以及各種衣服，憍奢耶衣（Kauseya，絲綢衣服），珂貝（Cowrie，貝殼）、皮革、金銀器皿等，這些東西也不應該接受。』善男子，不應該和那些尼揵（Nigantha，耆那教）的見解相同。如來所制定的一切禁戒都有不同的用意。所以允許食用三種凈肉，因為有不同的想法，所以斷除十種肉，因為有不同的想法，所以一切肉都斷除，包括自然死亡的動物的肉。迦葉，我從今天開始禁止所有弟子再食用一切肉食。迦葉，那些食用肉食的人，無論行走、站立、坐著、躺著，都會使一切眾生感到恐懼。

【English Translation】 English version Chapter Seven on Superior Qualities (This chapter was presented at the assembly on the 23rd of this month. This text has already been chanted. Dharma Master Fayun's explanation will not be repeated on the 29th.) At that time, Kasyapa Bodhisattva addressed the Buddha, saying, 'World Honored One, one should not offer meat to those who eat meat. Why? Because I see great merit in those who do not eat meat.' The Buddha praised Kasyapa, saying, 'Excellent, excellent! Now you are able to understand my intention well. A Dharma-protecting Bodhisattva should be like this. Good man, from today onwards, I do not allow Sravaka (hearer disciples) to eat meat. When receiving offerings from donors, one should contemplate that food as if it were the flesh of one's own child.' Kasyapa Bodhisattva further asked the Buddha, 'World Honored One, why does the Tathagata (Thus Come One) not allow the eating of meat?' 'Good man, those who eat meat sever the seeds of great compassion.' Kasyapa also asked, 'Why did the Tathagata previously allow Bhikkhus (monks) to eat the three kinds of pure meat?' 'Kasyapa, these three kinds of pure meat were gradually permitted according to circumstances.' Kasyapa Bodhisattva further asked the Buddha, 'World Honored One, for what reason are the ten kinds of impure meat, and even the nine kinds of pure meat, still not allowed?' The Buddha told Kasyapa, 'This was also gradually established according to circumstances. You should know that this is the meaning of currently prohibiting meat.' Kasyapa Bodhisattva further asked the Buddha, 'Why does the Tathagata praise fish and meat as delicious food?' 'Good man, I have not said that fish and meat are delicious food. I said that sugarcane, japonica rice, rock candy, all grains and wheat, as well as black rock candy, milk, cheese, and ghee are delicious food. Although it is said that one should store various kinds of clothing, what should be stored are clothes of subdued colors. How much more so should one not be attached to the taste of fish and meat?' Kasyapa further said, 'If the Tathagata establishes the precept of not eating meat, then the five flavors—milk, cheese, yogurt, fresh ghee, cooked ghee, sesame oil, etc., as well as various clothes, Kauseya (silk clothes), cowrie shells, leather, gold and silver utensils, etc., should also not be accepted.' 'Good man, one should not have the same views as the Niganthas (Jains). All the precepts established by the Tathagata have different intentions. Therefore, the three kinds of pure meat are allowed because of different considerations; the ten kinds of meat are prohibited because of different considerations; and all meat, including that of animals that died naturally, is prohibited because of different considerations. Kasyapa, from today onwards, I forbid all disciples from eating any meat. Kasyapa, those who eat meat, whether walking, standing, sitting, or lying down, cause fear in all beings.'

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聞其肉氣悉生恐怖。譬如有人近師子已。眾人見之聞師子臭亦生恐怖。善男子。如人啖蒜臭穢可惡。餘人見之聞臭捨去。設遠見者猶不欲視。況當近之。諸食肉者亦復如是。一切眾生聞其肉氣。悉皆恐怖生畏死想。水陸空行有命之類悉舍之走。咸言此人是我等怨。是故菩薩不習食肉。為度眾生示現食肉。雖現食之其實不食。善男子。如是菩薩清凈之食猶尚不食。況當食肉。善男子。我涅槃后無量百歲。四道聖人悉復涅槃。正法滅後於像法中當有比丘。似像持律少讀誦經。貪嗜飲食長養其身。其所被服粗陋醜惡。形容憔悴無有威德。放畜牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵師。細視徐行如貓伺鼠。常唱是言我得羅漢。多諸病苦眠臥糞穢。外現賢善內懷貪嫉。如受啞法婆羅門等。實非沙門現沙門像。邪見熾盛誹謗正法。如是等人。破壞如來所制戒律正行威儀說解脫果離不凈法。及壞甚深秘密之教。各自隨意反說經律。而作是言。如來皆聽我等食肉。自生此論。言是佛說。互共諍訟各自稱是沙門釋子。善男子。爾時復有諸沙門等。貯聚生谷受取肉魚手自作食執持油瓶。寶蓋革屣親近國王大臣長者。占相星宿。勤修醫道。畜養奴婢。金銀琉璃硨磲碼瑙頗梨真珠珊瑚琥珀璧玉珂貝種種果蓏。學諸伎藝。畫師泥作造

【現代漢語翻譯】 現代漢語譯本： 聞到吃肉的人身上的肉氣，所有眾生都會心生恐怖。譬如有人靠近獅子之後，其他人見到這個人，聞到他身上沾染的獅子的氣味，也會感到恐懼。善男子，就像有人吃了大蒜，氣味臭穢令人厭惡，其他人見到他，聞到這氣味就會躲開。即使遠遠地看見，也不想看他，更何況是靠近他呢？那些吃肉的人也是這樣，一切眾生聞到他們身上的肉氣，都會感到恐懼，產生畏懼死亡的想法。水裡、陸地、空中所有有生命的動物都會捨棄他們逃走，都說：『這個人是我們的仇敵。』因此，菩薩不應該學習吃肉，爲了度化眾生而示現吃肉，雖然示現吃了，但實際上並沒有吃。善男子，像這樣的菩薩，清凈的食物尚且不吃，更何況是吃肉呢？ 善男子，我涅槃后無量百歲，四道聖人全部涅槃之後，正法滅亡后，在像法時期，將會有一些比丘，外表好像持守戒律，很少讀誦經典，貪圖美味飲食來滋養身體。他們所穿的衣服粗陋醜惡，形容憔悴沒有威儀和德行。他們放養牛羊，挑著柴草，頭髮、鬍鬚、指甲都長得很長。雖然穿著袈裟，卻像獵人一樣。小心地觀察，慢慢地行走，像貓等待老鼠一樣。經常說自己已經證得阿羅漢果位。他們有很多疾病和痛苦，睡在糞便污穢之中。外表上裝作賢善，內心卻懷著貪婪和嫉妒，就像接受啞法的婆羅門一樣。實際上不是沙門，卻顯現出沙門的形象。邪見非常強烈，誹謗正法。像這樣的人，破壞如來所制定的戒律、正行、威儀，說解脫的果報可以脫離不凈之法，並且破壞甚深秘密的教義。他們各自隨意地反過來解釋經律，並且說：『如來允許我們吃肉。』自己產生這種論調，說是佛說的。互相爭論，各自稱自己是沙門釋迦的弟子。善男子，那時還會有一些沙門等，貯藏積聚生的穀物，接受肉和魚，親手製作食物，拿著油瓶，寶蓋，皮鞋，親近國王、大臣、長者，占卜星相，勤奮地研究醫術，畜養奴婢，積攢金銀、琉璃、硨磲、瑪瑙、頗梨、珍珠、珊瑚、琥珀、璧玉、珂貝，各種水果瓜類，學習各種技藝，做畫師、泥瓦匠，建造房屋。

【English Translation】 English version: Hearing the smell of meat on their bodies, all beings will be terrified. It is like someone who has been near a lion; when others see him and smell the lion's scent on him, they also become afraid. Good man, it is like someone who eats garlic, whose odor is foul and disgusting; when others see him and smell the odor, they avoid him. Even if they see him from afar, they do not want to look at him, let alone approach him. Those who eat meat are also like this; all beings, hearing the smell of meat on their bodies, are terrified and have thoughts of fearing death. All living beings in water, on land, and in the air abandon them and flee, saying, 'This person is our enemy.' Therefore, Bodhisattvas should not practice eating meat, but may appear to eat meat in order to liberate sentient beings, though they do not actually eat it. Good man, such Bodhisattvas do not even eat pure food, let alone meat. Good man, countless hundreds of years after my Nirvana (extinction of suffering), after all the sages of the four paths have entered Nirvana, and after the decline of the Proper Dharma (true teachings), during the Semblance Dharma (imitation teachings) period, there will be some Bhikshus (monks) who outwardly appear to uphold the precepts, but rarely recite the scriptures, greedily indulging in food to nourish their bodies. The clothes they wear will be coarse and ugly, their appearance haggard, lacking dignity and virtue. They will raise cattle and sheep, carry firewood, and their hair, beards, and nails will be long and sharp. Although they wear the Kasaaya (monk's robe), they will be like hunters. They will observe carefully and walk slowly, like cats stalking mice. They will constantly proclaim that they have attained the state of Arhat (one who is free from rebirth). They will have many illnesses and sufferings, and sleep in filth and excrement. Outwardly, they will appear virtuous, but inwardly they will harbor greed and jealousy, like the Brahmins (priestly class) who receive the 'mute dharma'. They will not actually be Sramanas (ascetics), but will appear as Sramanas. Their heretical views will be rampant, and they will slander the Proper Dharma. Such people will destroy the precepts, proper conduct, and dignified behavior established by the Tathagata (Buddha), claiming that the fruit of liberation can be attained apart from impure practices, and they will destroy the profound and secret teachings. Each of them will arbitrarily interpret the Sutras (discourses) and Vinaya (rules of conduct), and say, 'The Tathagata allows us to eat meat.' They will generate this argument themselves, claiming that it was spoken by the Buddha. They will argue with each other, each claiming to be a Sramana, a disciple of Shakya (Buddha). Good man, at that time, there will also be some Sramanas who store and accumulate raw grains, accept meat and fish, prepare food themselves, carry oil bottles, parasols, and leather shoes, and associate closely with kings, ministers, and elders. They will practice astrology, diligently study medicine, raise servants, and accumulate gold, silver, lapis lazuli, tridacna, agate, crystal, pearls, coral, amber, jade, cowrie shells, various fruits and melons, learn various skills, and work as painters and plasterers, building houses.

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書教學。種植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香花治身。摴蒲圍棋。學諸工巧若有比丘能離如是諸惡事者。當說是人真我弟子。爾時迦葉復白佛言。世尊。諸比丘比丘尼優婆塞優婆夷因他而活。若乞食時得雜肉食。云何得食應清凈法。佛言。迦葉。當以水洗令與肉別。然後乃食。若其食器為肉所污。但使無味聽用無罪。若見食中。多有肉者則不應受。一切現肉悉不應食。食者得罪。我今唱是斷肉之制。若廣說者則不可盡。涅槃時到。是故略說。是則名為能隨問答楞伽阿跋多羅寶經卷第四。

爾時大慧菩薩以偈問言。

彼諸菩薩等。志求佛道者。酒肉及與蔥。飲食為云何。惟愿無上尊。哀愍為演說。愚夫所貪著。臭穢無名稱。虎狼所甘嗜。云何而可食。食者生諸過。不食為福善。惟愿為我說。食不食罪福。

大慧菩薩說偈問已。復白佛言。惟愿世尊。為我等說食不食肉功德過惡。我及所菩薩。于現在未來當爲種種悕望肉食眾生分別說法。令彼眾生慈心相向。得慈心已各于住地清凈明瞭疾得究竟無上菩提。聲聞緣覺自地止息已。亦得逮成無上菩提。惡邪論法。諸外道輩。邪見斷常顛倒計著。尚有遮法不聽食肉。況復如來世間救護。正法成就而食肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念之。

【現代漢語翻譯】 書教學（教授書寫和閱讀）。種植根栽（種植植物）。蟲道咒幻（使用咒語驅趕蟲害）。和合諸藥（調配各種藥物）。作倡伎樂（表演歌舞音樂）。香花治身（用香和花來裝飾身體）。摴蒲圍棋（玩摴蒲和圍棋）。學諸工巧（學習各種工藝技巧）。若有比丘能離如是諸惡事者（如果有個比丘能夠遠離這些惡事），當說是人真我弟子（就可以說這個人是真正的我的弟子）。 爾時迦葉復白佛言（這時，迦葉又對佛說）：世尊（世尊），諸比丘比丘尼優婆塞優婆夷因他而活（所有的比丘、比丘尼、優婆塞、優婆夷依靠他人為生），若乞食時得雜肉食（如果在乞食的時候得到混雜著肉的食物），云何得食應清凈法（應該如何食用才能符合清凈的佛法）？ 佛言（佛說）：迦葉（迦葉），當以水洗令與肉別（應當用水清洗，使肉和食物分離），然後乃食（然後才食用）。若其食器為肉所污（如果餐具被肉所污染），但使無味聽用無罪（只要沒有肉的味道，就可以使用，沒有罪過）。若見食中（如果看到食物中），多有肉者則不應受（有很多肉就不應該接受）。一切現肉悉不應食（所有能直接辨認出來的肉都不應該吃），食者得罪（吃了就會有罪過）。我今唱是斷肉之制（我現在宣講斷肉的規定），若廣說者則不可盡（如果詳細說就說不完）。涅槃時到（涅槃的時間快到了），是故略說（所以簡略地說）。是則名為能隨問答楞伽阿跋多羅寶經卷第四（這就是能夠隨順問答的《楞伽阿跋多羅寶經》第四卷）。 爾時大慧菩薩以偈問言（這時，大慧菩薩用偈頌提問）： 彼諸菩薩等（那些菩薩們），志求佛道者（立志追求佛道的人），酒肉及與蔥（對於酒、肉以及蔥），飲食為云何（應該如何對待）？惟愿無上尊（希望無上的佛），哀愍為演說（慈悲地為我們解說）。愚夫所貪著（愚蠢的人所貪戀的），臭穢無名稱（又臭又臟，名聲不好），虎狼所甘嗜（是老虎和狼喜歡吃的），云何而可食（怎麼可以吃呢）？食者生諸過（吃了會產生各種過錯），不食為福善（不吃是福德和善行）。惟愿為我說（希望您為我解說），食不食罪福（吃或不吃的罪過和福報）。 大慧菩薩說偈問已（大慧菩薩用偈頌提問完畢后），復白佛言（又對佛說）：惟愿世尊（希望世尊），為我等說食不食肉功德過惡（為我們說說吃肉和不吃肉的功德和過錯）。我及所菩薩（我和其他的菩薩），于現在未來當爲種種悕望肉食眾生分別說法（在現在和未來，將為各種希望吃肉的眾生分別解說佛法），令彼眾生慈心相向（使那些眾生能夠以慈悲心對待彼此），得慈心已各于住地清凈明瞭疾得究竟無上菩提（得到慈悲心后，各自在所處的地位清凈明瞭，迅速獲得究竟的無上菩提）。 聲聞緣覺自地止息已（聲聞和緣覺在自己的境界停止后），亦得逮成無上菩提（也能證得無上菩提）。惡邪論法（邪惡的理論和方法），諸外道輩（各種外道），邪見斷常顛倒計著（以邪見執著于斷滅或常恒的錯誤觀念），尚有遮法不聽食肉（尚且有禁止吃肉的規定），況復如來世間救護（更何況是如來，世間的救護者），正法成就而食肉耶（成就正法的人怎麼會吃肉呢）？ 佛告大慧（佛告訴大慧）：善哉善哉（好啊好啊），諦聽諦聽善思念之（仔細聽，仔細聽，好好思考）。

【English Translation】 Teaching writing and reading. Planting roots and seedlings (planting plants). Insect path spells and illusions (using spells to drive away insect pests). Harmonizing various medicines (compounding various medicines). Performing singing and dancing music. Using incense and flowers to adorn the body. Playing chopu and Go. Learning various crafts and skills. If there is a Bhiksu who can leave such evil deeds, it should be said that this person is truly my disciple. At that time, Kashyapa again said to the Buddha: 'World Honored One, all Bhiksus, Bhiksunis, Upasakas, and Upasikas live by relying on others. If they obtain mixed meat food when begging for food, how should they eat it to be in accordance with the pure Dharma?' The Buddha said: 'Kashyapa, one should wash it with water to separate the meat from the food, and then eat it. If the utensils are contaminated by meat, as long as there is no taste of meat, it is permissible to use them without sin. If one sees that there is a lot of meat in the food, then one should not accept it. All visible meat should not be eaten; those who eat it will incur sin. I now proclaim this rule of abstaining from meat; if I were to explain it in detail, it would be inexhaustible. The time of Nirvana is approaching, therefore I speak briefly. This is called the fourth chapter of the Lankavatara Sutra, which answers questions accordingly.' At that time, Mahamati Bodhisattva asked in verse: 'Those Bodhisattvas and others who aspire to the Buddha path, what should they do regarding alcohol, meat, and onions as food? May the Supreme Honored One, out of compassion, explain it for us. What foolish people crave, which is foul and has no good name, what tigers and wolves relish, how can it be eaten? Those who eat it generate various faults; not eating it is a blessing and goodness. May you explain to me the merits and demerits of eating or not eating.' After Mahamati Bodhisattva asked in verse, he again said to the Buddha: 'May the World Honored One explain to us the merits and demerits of eating or not eating meat. I and the other Bodhisattvas, in the present and future, will separately explain the Dharma for various sentient beings who desire to eat meat, so that those sentient beings can treat each other with loving-kindness. Having obtained loving-kindness, each in their respective positions, may they quickly attain ultimate unsurpassed Bodhi with purity and clarity.' After Sravakas and Pratyekabuddhas have ceased in their own realms, they can also attain unsurpassed Bodhi. Evil and heretical doctrines, various non-Buddhist sects, with their wrong views clinging to annihilation or permanence, even have prohibitive rules against eating meat. How much more so should the Tathagata, the savior of the world, who has accomplished the true Dharma, eat meat?' The Buddha said to Mahamati: 'Excellent, excellent! Listen carefully, listen carefully, and contemplate it well.'

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當爲汝說。大慧白佛。唯然受教。佛告大慧。有無量因緣不應食肉。然我今當爲汝略說。謂一切眾生從本已來展轉因緣常為六親。以親想故不應食肉。驢騾駱駝狐狗牛馬人獸等肉。屠者雜賣故不應食肉。不凈氣分所生長故不應食肉。眾生聞氣悉生恐怖。如栴陀羅及譚婆等。狗見憎惡驚怖群吠故不應食肉。又令修行者慈心不生故不應食肉。凡愚所嗜臭穢不凈。無善名稱故不應食肉。令諸咒術不成就故不應食肉。以殺生者見形起識。深味著故不應食肉。彼食肉者諸天所棄故不應食肉。令口氣臭故不應食肉。多惡夢故不應食肉。空閑林中虎狼聞香故不應食肉。令飲食無節故不應食肉。令修行者不生厭離故不應食肉。我常說言。凡所飲食。作食子肉想。作服藥想。故不應食肉。聽食肉者。無有是處。複次大慧。過去有王。名師子蘇陀娑。食種種肉遂至食人。臣民不堪即便謀反斷其俸祿。以食肉者有如是過故不應食肉。複次大慧。凡諸殺者為財利故殺生屠販。彼諸愚癡食肉眾生。以錢為網而捕諸肉。彼殺生者。若以財物若以釣網。取彼空行水陸眾生。種種殺害屠販求利。大慧。亦無不教不求不想而有魚肉。以是義故不應食肉。大慧。我有時說遮五種肉。或制十種。今於此經一切種一切時。開除方便一切悉斷。大慧。如來應供等正

【現代漢語翻譯】 現代漢語譯本：我現在為你解說。大慧菩薩對佛說：『好的，我願意接受教誨。』佛告訴大慧：『有無數的因緣不應該吃肉，我現在為你簡略地說說。一切眾生從根本以來，輾轉相生，常常互為六親。因為有親人的想法，所以不應該吃肉。驢、騾、駱駝、狐貍、狗、牛、馬以及其他動物的肉，因為屠宰者混雜售賣，所以不應該吃肉。因為肉是不乾淨的氣息和分泌物所生長出來的，所以不應該吃肉。眾生聞到肉的氣味都會心生恐怖，就像旃陀羅（Chandala，屠夫）和譚婆（Tambava，指從事低賤職業的人）一樣。狗看到吃肉的人會憎惡、驚恐，並且群起吠叫，所以不應該吃肉。又會使修行者慈悲心無法生起，所以不應該吃肉。凡夫愚昧之人所喜好的，是臭穢不乾淨的東西，沒有好的名聲，所以不應該吃肉。會使各種咒術無法成就，所以不應該吃肉。因為殺生的人看到動物的形體就會生起貪戀的念頭，深深地執著于肉的味道，所以不應該吃肉。那些吃肉的人，會被諸天所拋棄，所以不應該吃肉。會使口氣變得臭穢，所以不應該吃肉。會做很多惡夢，所以不應該吃肉。在空曠的樹林中，老虎和狼聞到肉的香味就會前來，所以不應該吃肉。會使飲食沒有節制，所以不應該吃肉。會使修行者無法生起厭離之心，所以不應該吃肉。我常常說，凡是所吃的食物，都要作吃自己子女的肉的想法，作服藥的想法，所以不應該吃肉。聽任吃肉這件事，是沒有道理的。』 『再者，大慧，過去有一位國王，名叫師子蘇陀娑（Simhasutas，過去的一位國王）。他吃了各種各樣的肉，甚至到了吃人的地步。臣民無法忍受，就起兵反叛，斷了他的俸祿。因為吃肉的人有這樣的過失，所以不應該吃肉。再者，大慧，所有殺生的人，都是爲了財利而殺生屠宰販賣。那些愚癡的吃肉眾生，用錢作為網來捕捉各種肉類。那些殺生的人，或者用財物，或者用釣網，捕捉那些在空中飛行、在水裡或陸地上行走的眾生，用各種方法殺害屠宰販賣，以求取利益。大慧，也沒有不教唆、不尋求、不想像而能得到魚肉的。因為這個緣故，不應該吃肉。大慧，我有時說遮止五種肉，或者禁止十種肉。現在在這部經中，一切種類、一切時間，都開除方便之門，一切都斷絕。大慧，如來應供等正覺……』

【English Translation】 English version: I will now explain it to you. Mahamati (Mahamati, a Bodhisattva) said to the Buddha: 'Yes, I am ready to receive the teachings.' The Buddha told Mahamati: 'There are countless reasons why one should not eat meat, and I will now briefly explain them to you. All sentient beings, from the very beginning, have been related to each other through countless cycles of rebirth, constantly being each other's six kinds of relatives. Because of this sense of kinship, one should not eat meat. The meat of donkeys, mules, camels, foxes, dogs, cows, horses, and other animals should not be eaten because butchers mix and sell them together. Meat should not be eaten because it grows from impure odors and secretions. All beings become terrified when they smell meat, just like Chandalas (Chandala, executioners) and Tambavas (Tambava, people of low social status). Dogs see meat-eaters with hatred and fear, and bark in packs, so one should not eat meat. Furthermore, it prevents practitioners from developing compassion, so one should not eat meat. What foolish and ignorant people crave is foul-smelling and impure, and has no good reputation, so one should not eat meat. It prevents the accomplishment of mantras, so one should not eat meat. Because those who kill living beings develop attachment upon seeing their forms, and deeply crave the taste of meat, one should not eat meat. Those who eat meat are abandoned by the gods, so one should not eat meat. It causes bad breath, so one should not eat meat. It causes many bad dreams, so one should not eat meat. In empty forests, tigers and wolves come when they smell the scent of meat, so one should not eat meat. It causes one to eat without moderation, so one should not eat meat. It prevents practitioners from developing aversion, so one should not eat meat. I often say that all food should be regarded as eating the flesh of one's own children, and as taking medicine, so one should not eat meat. Allowing the eating of meat is unreasonable.' 'Furthermore, Mahamati, in the past there was a king named Simhasutas (Simhasutas, a king in the past). He ate all kinds of meat, even to the point of eating human flesh. His ministers and people could not bear it, so they rebelled and cut off his allowance. Because meat-eaters have such faults, one should not eat meat. Furthermore, Mahamati, all those who kill living beings do so for profit, slaughtering and selling them. Those foolish meat-eating beings use money as a net to catch all kinds of meat. Those who kill living beings, either with money or with nets, capture those beings who fly in the sky, or walk on land or in water, killing, slaughtering, and selling them in various ways to seek profit. Mahamati, there is no fish or meat that is obtained without instigation, seeking, or imagination. For this reason, one should not eat meat. Mahamati, sometimes I say to prohibit five kinds of meat, or to prohibit ten kinds. Now, in this sutra, in all circumstances and at all times, all exceptions are removed, and all meat is forbidden. Mahamati, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), worthy of offerings, perfectly enlightened...'

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覺。尚無所食。況食魚肉。亦不教人。以大悲前行故。視一切眾生猶如一子。是故不聽令食子肉。爾時世尊欲重宣此義。而說偈言。

曾悉為親屬。鄙穢不凈雜。不凈所生長。聞氣悉恐怖。一切肉與蔥。及諸韭蒜等。種種放逸酒。修行常遠離。亦常離麻油。及諸穿孔床。以彼諸細蟲。于中極恐怖。飲食生放逸。放逸生諸覺。從覺生貪慾。是故不應食。由食生貪慾。貪令心迷醉。迷醉長愛慾。生死不解脫。為利殺眾生。以財網諸肉。二俱是惡業。死墮叫呼獄。若無教想求。則無三凈肉。彼非無因有。是故不應食。彼諸修行者。由是悉遠離。十方佛世尊。一切咸訶責。展轉更相食。死墮虎狼類。臭穩可厭惡。所生常愚癡。多生栴陀羅。獵師譚婆種。或生陀夷尼。及諸肉食性。羅剎貓貍等。遍於是中生。縛象與大云。央掘利魔羅。及此楞伽經。我悉制斷肉。諸佛及菩薩。聲聞所訶責。食已無慚愧。生生常癡冥。先說見聞疑。已斷一切肉。妄想不覺知。故生食肉處。如彼貪慾過。障閡聖解脫。酒肉蔥韭蒜。悉為聖道障。未來世眾生。于肉愚癡說。言此凈無罪。佛聽我等食。食如服藥想。亦如食子肉。知足生厭離。修行行乞食。安住慈心者。我說常厭離。虎狼諸惡獸。恒可同遊止。若食故血肉。眾生悉恐怖。是故修行者。

{ "translations": [ "現代漢語譯本：", "佛說：『我尚未進食，更何況是吃魚肉呢？我也不會教導他人這樣做。因為我以大悲心為先導，視一切眾生如同自己的孩子，所以不允許吃子肉。』", "當時，世尊爲了再次宣明這個道理，說了以下偈語：", "『過去世中，這些肉都曾是你的親屬，它們是污穢不凈的混合物，在不凈之處生長，聞其氣味都令人恐怖。一切肉類以及蔥、韭、蒜等，還有各種令人放縱的酒，修行人都應常遠離。也應常遠離麻油以及有孔的床，因為那些細小的蟲子在其中會感到極度的恐懼。", "飲食會使人放逸，放逸會產生各種感覺，從感覺產生貪慾，所以不應該食用肉類。因為食用肉類會產生貪慾，貪慾使人心迷醉，迷醉會增長愛慾，從而無法解脫生死。", "爲了利益而殺害眾生，用錢財購買各種肉類，這兩種行為都是惡業，死後會墮入叫喚地獄。如果沒有教唆、沒有需求，就不會有三凈肉（指非自殺、非為我殺、非遺殘），因為任何事情都不是無緣無故發生的，所以不應該食用肉類。』", "那些修行者，因此都遠離肉食。十方諸佛世尊，都對此加以訶責。互相輾轉食用，死後會墮入虎狼之類。臭氣熏天，令人厭惡，所生之處常是愚癡。", "多生於旃陀羅（Candalas，賤民）、獵師、譚婆（Tamba，屠夫）種姓，或者生於陀夷尼（Daheyini，食人女）以及其他肉食性的羅剎、貓貍等。遍佈在這些惡道中。", "縛象（Baddha Hasti，被束縛的大象）、大云（Mahamegha，大云經）、央掘利魔羅（Angulimala，鴦掘摩羅，殺人狂魔）以及這部《楞伽經》（Lankavatara Sutra），我都禁止食用肉類。諸佛以及菩薩、聲聞都對此加以訶責。食用后毫無慚愧，生生世世常處在愚昧黑暗之中。", "先前所說的見、聞、疑，已經斷除了一切肉食。妄想而不自覺知，所以才會生在食肉的地方。如同貪慾的過患，障礙了聖者的解脫。酒、肉、蔥、韭、蒜，都是聖道的障礙。", "未來世的眾生，對於肉食愚癡地說，『這些是清凈無罪的，佛允許我們食用。』食用時應作服藥想，也應作食子肉想。知足而生厭離，修行乞食，安住于慈悲心的人，我說他們常常厭離肉食。虎狼等各種惡獸，都可以和他們一同游止。如果食用故血肉，眾生都會感到恐怖。所以修行者，應當遠離肉食。", "", "", "english_translations": [ "English version:", "The Buddha said, 'I have not yet eaten, let alone eat fish and meat? Nor do I teach others to do so. Because I take great compassion as the guide, and regard all sentient beings as my own children, so I do not allow eating the flesh of children.'", "At that time, the World Honored One, in order to further clarify this principle, spoke the following verses:", "'In past lives, these meats were once your relatives, they are a mixture of filth and impurity, growing in impure places, and the smell of them is terrifying. All meats, as well as onions, leeks, garlic, and various indulgent wines, should be kept away from by practitioners. One should also stay away from sesame oil and beds with holes, because those tiny insects will feel extremely frightened in them.'", "'Eating and drinking will make people indulgent, indulgence will produce various feelings, and from feelings arises greed, so one should not eat meat. Because eating meat will produce greed, greed makes the mind intoxicated, intoxication will increase desire, and thus one cannot be liberated from birth and death.'", "'Killing sentient beings for profit, and buying various meats with money, both of these actions are evil karma, and after death, one will fall into the screaming hell. If there is no instigation, no demand, there will be no three kinds of pure meat (meaning not killed by oneself, not killed for oneself, and not leftover), because nothing happens without a cause, so one should not eat meat.'", "Those practitioners, therefore, stay away from meat. All the Buddhas, World Honored Ones in the ten directions, condemn this. Eating each other in turn, after death, one will fall into the category of tigers and wolves. The stench is disgusting, and the place of birth is often foolish.", "Often born into the caste of Candalas (outcasts), hunters, Tamba (butchers), or born as Daheyini (flesh-eating women) and other carnivorous Rakshasas, cats, and civets. Spread throughout these evil paths.", "Baddha Hasti (bound elephants), Mahamegha (great cloud sutra), Angulimala (Angulimala, a serial killer), and this Lankavatara Sutra, I have forbidden eating meat. All Buddhas, Bodhisattvas, and Sravakas condemn this. Eating without shame, life after life, one is always in ignorance and darkness.", "The previously mentioned seeing, hearing, and doubting have already cut off all meat. Delusional thinking without awareness, so one is born in a place where meat is eaten. Like the fault of greed, it hinders the liberation of the saints. Wine, meat, onions, leeks, and garlic are all obstacles to the holy path.", "Sentient beings in the future world, foolishly say about meat, 'These are pure and without sin, the Buddha allows us to eat.' When eating, one should think of taking medicine, and also think of eating the flesh of one's own child. Being content and generating aversion, practitioners who beg for food and dwell in compassion, I say that they often abhor meat. Tigers, wolves, and various evil beasts can roam with them. If one eats old blood and flesh, all sentient beings will be terrified. Therefore, practitioners should stay away from meat." ] }

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慈心不食肉。食肉無慈慧。永背正解脫。及違聖表相。是故不應食。得生梵志種。及諸修行處。智慧富貴家。斯由不食肉。

央掘魔羅經第一卷

上座迦葉。舍種種甘膳之食。舍肉味食。受持修行不食肉法。

央掘魔羅經第二卷

文殊師利白佛言。世尊因如來藏故諸佛不食肉耶。佛言。如是。一切眾生無始生死。生生輪轉無非父母兄弟姊妹。猶如伎兒變易無常。自肉他肉則是一肉。是故諸佛悉不食肉。複次文殊師利。一切眾生界我界即是一界。所宅之肉即是一肉。是故諸佛悉不食肉。文殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非自界肉耶。佛告文殊師利。勿作是語。如來遠離一切世間。如來不食。若言習近世間物者。無有是處。若習近者是方便。法若物展轉來者則可習近。若物所出處不可習近。若展轉來離殺者手則可習近。文殊師利白佛言。今此城中有一皮。師能作革。屣有人買施。是展轉來。佛當受不。複次世尊。若自死牛。牛主從栴陀羅取皮持付皮師。師作革屣施持戒人。此展轉來。可習近不。佛告文殊師利。若自死牛。牛主持皮用作革屣。施持戒人。為應受不。若不受者是比丘法。若

受者非慈悲。然不破戒唱經竟。制又語諸僧道。諸小僧輩看經未遍。互言無斷肉語。今日此

【現代漢語翻譯】 現代漢語譯本 懷著慈悲心的人不應該吃肉。吃肉的人沒有慈悲和智慧，永遠背離真正的解脫，也違背了聖人的表相。因此，不應該吃肉。能夠出生在婆羅門種姓，以及各種修行的地方，或者智慧富貴的家庭，都是因為不吃肉的緣故。

《央掘魔羅經》第一卷

上座迦葉（Mahākāśyapa，佛教十大弟子之一），捨棄各種甘美的食物，捨棄肉的味道，受持修行不吃肉的法門。

《央掘魔羅經》第二卷

文殊師利（Mañjuśrī，象徵智慧的菩薩）問佛說：『世尊，是因為如來藏（Tathāgatagarbha，一切眾生皆有成佛的潛能）的緣故，所以諸佛不吃肉嗎？』佛說：『是的。一切眾生從無始以來生死輪迴，生生世世都可能是我們的父母、兄弟、姐妹，就像戲子的變化無常一樣。自己的肉和他人的肉，實際上都是一樣的。所以諸佛都不吃肉。』 『再者，文殊師利，一切眾生界和我界實際上就是一個界。眾生所居住的肉身，實際上就是一種肉。所以諸佛都不吃肉。』 文殊師利問佛說：『世尊，珂貝（貝殼）、獵蜜（蜂蜜）、皮革、繒綿（絲織品），不是來自於眾生的肉嗎？』佛告訴文殊師利：『不要這樣說。如來遠離一切世間。如來不吃肉。如果說接近世間之物，那是不可能的。如果接近，那也是一種方便法門。如果這些東西是輾轉而來，就可以接近。如果這些東西的來源之處不可接近，如果輾轉而來，並且不是從殺生者手中獲得，就可以接近。』 文殊師利問佛說：『現在這個城中有一個皮匠，能夠製作皮革鞋子，有人購買后佈施。這是輾轉而來，佛可以接受嗎？』 『再者，世尊，如果是自然死亡的牛，牛的主人從旃陀羅（Caṇḍāla，印度社會中的賤民）那裡取皮，交給皮匠製作成皮革鞋子，然後佈施給持戒的人。這是輾轉而來，可以接近嗎？』 佛告訴文殊師利：『如果是自然死亡的牛，牛的主人拿牛皮製作成皮革鞋子，佈施給持戒的人，應該接受嗎？如果不接受，這是比丘（bhikkhu，佛教出家眾）的戒律。如果接受，就不是慈悲。』 然而不破戒，唱經完畢，又告訴眾僧說：『各位小僧侶看經文還不全面，互相之間不要說斷肉的話語。今天這裡……』

【English Translation】 English version Those with a compassionate heart do not eat meat. Eating meat lacks compassion and wisdom, forever turning away from true liberation and violating the appearance of a saint. Therefore, one should not eat meat. Being born into a Brahmin caste, or in places of practice, or in wealthy and wise families, is due to not eating meat.

Aṅgulimālīya Sūtra, Volume 1

The Venerable Mahākāśyapa (one of the ten great disciples of the Buddha) abandoned all delicious foods, abandoned the taste of meat, and upheld and practiced the Dharma of not eating meat.

Aṅgulimālīya Sūtra, Volume 2

Mañjuśrī (Bodhisattva symbolizing wisdom) asked the Buddha: 'World Honored One, is it because of the Tathāgatagarbha (the potential for Buddhahood in all beings) that all Buddhas do not eat meat?' The Buddha said: 'Yes. All sentient beings, from beginningless time, are in the cycle of birth and death, and in every life, they could be our parents, brothers, or sisters, just like the impermanence of actors. One's own meat and another's meat are essentially the same. Therefore, all Buddhas do not eat meat.' 'Furthermore, Mañjuśrī, the realm of all sentient beings and my realm are essentially one realm. The flesh that beings inhabit is essentially one flesh. Therefore, all Buddhas do not eat meat.' Mañjuśrī asked the Buddha: 'World Honored One, are cowries (shells), honey, leather, and silk not from the flesh of sentient beings?' The Buddha told Mañjuśrī: 'Do not speak like that. The Tathāgata is far from all worldly things. The Tathāgata does not eat meat. If one says that one is close to worldly things, that is not possible. If one is close, it is a skillful means. If these things come through transmission, then one can be close to them. If the source of these things is not approachable, if they come through transmission and are not obtained from the hands of those who kill, then one can be close to them.' Mañjuśrī asked the Buddha: 'Now, in this city, there is a leatherworker who can make leather shoes, and someone buys them and gives them as alms. This is transmitted. Can the Buddha accept them?' 'Furthermore, World Honored One, if a cow dies naturally, and the owner takes the skin from a Caṇḍāla (outcaste in Indian society) and gives it to a leatherworker to make leather shoes, and then gives them as alms to someone who upholds the precepts. This is transmitted. Can one be close to them?' The Buddha told Mañjuśrī: 'If a cow dies naturally, and the owner uses the cowhide to make leather shoes and gives them as alms to someone who upholds the precepts, should one accept them? If one does not accept them, that is the Vinaya (monastic rules) of a bhikkhu (Buddhist monk). If one accepts them, it is not compassion.' However, without breaking the precepts, after chanting the sutra, he told the monks: 'You junior monks have not read the sutras thoroughly, do not speak of abstaining from meat among yourselves. Today here...'

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經言何所道。所以唱此革屣文者。本意乃不在此。正為此二十三日法雲法師講涅槃斷肉事。於時僧正慧超法寵法師難云。若經文究竟斷一切肉。乃至自死不得食者。此則同尼揵斷皮革不得著革屣。若開皮革得著革屣者。亦應開食肉。法雲法師乃已有通釋。而二法師難意未已。於時自仍通云。若是聖人故自不著此物。若中行人亦不著此。著此皆下行人。所以不同尼揵者語有。所含。若無麻纻之鄉。亦有開皮革義論。有麻纻處大慈者。乃實應不著。但此事與食肉不得類同。凡著一革屣。經久不壞。若食啖眾生。就一食中便害無量身命。況日日餐咀數若恒沙。亦不可得用革屣以並斷肉。於時諸僧乃無復往復。恐諸小僧執以為疑方成巨蔽。所以唱此不受革屣文。正欲釋一日所疑。非關前制。凡啖肉者是大罪障。經文道。昔與眾生經為父母親屬。眾僧那不思。此猶忍食啖眾生。己不能投身餓虎割肉貿鷹。云何反更啖他身份。諸僧及領徒眾法師諸尼。及領徒眾者。各還本寺宣告諸小僧尼。令知此意。

制說此語竟。僧尼行道禮拜懺悔。設會事畢出。

其晚又敕員外散騎常侍太子左衛率周舍曰。法寵所言慚愧而食眾生。此是經中所明羅剎婦女云。我念汝我食汝。法寵此心。即是經之羅剎。

又敕舍云。僧辯所道自

【現代漢語翻譯】 現代漢語譯本：經文說了些什麼？我之所以宣講這篇關於『革屣』（用皮革做的鞋子）的文章，本意並不在於此。而是因為二十三日法雲法師講《涅槃經》中關於斷肉的事情時，僧正慧超和法寵法師質疑說：『如果經文徹底斷絕一切肉食，甚至包括動物自然死亡后的肉都不能吃，那麼這就如同尼揵（外道）一樣，禁止使用皮革，不得穿革屣。如果允許使用皮革，可以穿革屣，那麼也應該允許吃肉。』法雲法師當時已經做了解釋，但兩位法師的疑問並未消除。當時我再次解釋說：『如果是聖人，自然不會穿這種東西。如果是中等修行人，也不會穿。穿這種東西的都是下等修行人。』之所以與尼揵不同，是因為（佛）的言語中有所包含。如果沒有麻、苧等植物可供使用的地方，也有允許使用皮革的說法。但在有麻、苧的地方，真正有大慈悲心的人，確實不應該穿。但這件事情與吃肉不能相提並論。穿一雙革屣，可以經久不壞。如果吃眾生肉，僅僅一餐之中便會傷害無數生命。更何況每天都在咀嚼，數量如同恒河沙數。也不能用革屣來類比斷肉。』當時眾僧不再爭辯。我擔心小僧們執迷不悟，釀成大錯，所以才宣講這篇關於不應接受革屣的文章，只是爲了消除一時的疑惑，並非之前的規定。凡是吃肉的人，都有很大的罪過。經文上說，過去世與眾生曾經互為父母親屬。眾僧難道不思考嗎？這就像忍心吃掉自己的親人一樣。自己不能捨身喂虎、割肉喂鷹，怎麼反而還要吃其他眾生的身軀？各位僧人以及帶領徒弟的法師、各位尼姑以及帶領徒弟的人，各自回到本寺，向小僧小尼們宣告這個意思，讓他們明白。說完這些話后，僧尼們開始行道、禮拜、懺悔，法會結束后離開。 當天晚上，又敕令員外散騎常侍、太子左衛率周舍說：『法寵所說的『慚愧而食眾生』，這正是經中所說的羅剎婦女所說的話：『我思念你，所以我吃你。』法寵的這種心態，就是經中所說的羅剎。』 又敕令周舍說：『僧辯所說的……』

【English Translation】 English version: What do the scriptures convey? The reason for reciting this text about 『Ge Xi』 (leather shoes) is not primarily about this matter itself. It is because, on the twenty-third day, Dharma Master Fayun lectured on the Nirvana Sutra regarding the matter of abstaining from meat. At that time, Sangha Chief Huichao and Dharma Master Fachong questioned, 『If the scriptures completely prohibit all meat, even to the point of not eating meat from animals that have died naturally, then this is the same as the Niganttha (non-Buddhist ascetics) who prohibit the use of leather and do not wear leather shoes. If the use of leather is allowed, and leather shoes can be worn, then eating meat should also be allowed.』 Dharma Master Fayun had already provided an explanation, but the two Dharma Masters' doubts were not resolved. At that time, I further explained, 『If one is a sage, they naturally would not wear such things. If one is a middling practitioner, they also would not wear them. Those who wear them are all inferior practitioners.』 The reason it is different from the Niganttha is that the words (of the Buddha) have implications. If there are no hemp or ramie plants available, there is also a saying that allows the use of leather. But in places where hemp and ramie are available, those who truly have great compassion should indeed not wear them. However, this matter cannot be compared to eating meat. Wearing a pair of leather shoes can last a long time without deteriorating. If one eats the flesh of sentient beings, countless lives are harmed in just one meal. Moreover, every day one chews on it, the number is like the sands of the Ganges. One cannot use leather shoes to equate with abstaining from meat.』 At that time, the monks no longer argued. I was afraid that the junior monks would be deluded and create a great error, so I recited this text about not accepting leather shoes, just to dispel a temporary doubt, not as a previous rule. All those who eat meat have great sins. The scriptures say that in past lives, we were parents and relatives to sentient beings. Do the monks not think about this? This is like having the heart to eat one's own relatives. If one cannot sacrifice oneself to feed a tiger or cut off one's flesh to feed an eagle, how can one instead eat the bodies of others? All monks and Dharma Masters who lead disciples, all nuns and those who lead disciples, return to their respective temples and announce this meaning to the junior monks and nuns, so that they may understand. That evening, the Emperor also instructed Zhou She, the Attendant in the Palace, Deputy Director of the Left Guard of the Crown Prince, saying, 『Fachong's statement of 『eating sentient beings with shame』 is exactly what the Rakshasa woman in the scriptures said: 『I think of you, therefore I eat you.』 Fachong's state of mind is the Rakshasa mentioned in the scriptures.』 The Emperor also instructed Zhou She, saying, 『What Sengbian said…』

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死肉。若如此說。鴟鴉鳩鴿觸處不死。那不見有一自死者。獐鹿雉兔充滿野澤。亦不嘗見有一自死者。而覓死肉其就屠殺家。覓死魚必就罾網處。若非殺生豈有死肉。經言。買肉與自殺。此罪一等。我本不自為。正為諸僧尼作離苦因緣。

又敕舍云。眾生所以不可殺生。凡一眾生具八萬戶蟲。經亦說有八十億萬戶蟲。若斷一眾生命。即是斷八萬戶蟲命。自死眾生又不可食者。前附蟲雖已滅謝。后所附蟲其數復眾。若煮若炙此斷附蟲。皆無覆命。利舌端少味。害無量眾生。其中小者非肉眼能觀。其中大者炳然共見。滅慈悲心增長惡毒。其實非沙門釋子所可應行。

又敕舍云。眾僧食肉罪劇白衣。白衣食肉。乃不免地獄而止是一罪。至於眾僧食肉。既犯性罪又傷戒律。以此為言有兩重罪。若是學問眾僧食肉者。此為惡業復倍於前。所以如此。既親達經教為人講說。口稱慈悲心懷毒害。非是不知。知而故犯。言行既違即成詭妄。論學問人食肉。則罪有三重。所以貴于解義。正為如說修行。反覆啖食魚肉侵酷生類。作惡知識起眾怨對。墜墮地獄疾于𥎞矛。善惡報應必也不亡。凡出家人實宜深思。

又敕舍云。聲聞受律儀戒。本制身口七支。一受之後。乃至睡眠悶等律儀恒生。唸唸得未曾得律儀。所以爾者。

【現代漢語翻譯】 現代漢語譯本： 『死肉』。如果這樣說，鴟（chī，貓頭鷹）、鴉（yā，烏鴉）、鳩（jiū，鴿子）、鴿（gē，鴿子）到處都有不死的情況。那不見有自己死去的。獐（zhāng，一種鹿）、鹿（lù，鹿）、雉（zhì，野雞）、兔（tù，兔子）充滿原野沼澤，也不曾見到有自己死去的。要找死肉，就去屠宰人家裡；要找死魚，必定去有魚網的地方。如果不是殺生，哪裡有死肉？經書上說，買肉和自己殺生，這罪過是一樣的。我本來不是爲了自己，正是爲了各位僧尼做脫離苦難的因緣。 又告誡舍云：『眾生之所以不可殺生，凡是一個眾生，就具有八萬戶蟲。經書上也說有八十億萬戶蟲。如果斷了一個眾生的性命，就是斷了八萬戶蟲的性命。自己死去的眾生又不可以吃，因為先前附著的蟲雖然已經滅亡，後來所附著的蟲，數量又眾多。如果煮或者烤，這斷絕附蟲，都無法再活命。貪圖舌尖上少許的美味，卻傷害了無量的眾生。其中小的，不是肉眼能夠看見的；其中大的，清清楚楚地共同看見。滅絕慈悲心，增長惡毒。這實在不是沙門釋子（shāmén shìzǐ，佛教出家人）所應該做的。』 又告誡舍云：『眾僧吃肉的罪過比在家信徒更重。在家信徒吃肉，尚且免不了下地獄，但也只是一重罪過。至於眾僧吃肉，既犯了性罪，又觸犯了戒律。因此來說，有兩重罪過。如果是學習經論的眾僧吃肉，這所造的惡業，比之前面還要加倍。之所以如此，是因為既然親自通達經教，為人講解說法，口稱慈悲，心懷毒害，不是不知道，而是明知故犯。言語和行為既然違背，就成了虛偽。論學習經論的人吃肉，罪過就有三重。所以看重理解經義，正是爲了如所說的那樣修行。卻反而反覆吃魚肉，侵犯殘害眾生，作為惡知識，引起眾人的怨恨，墜入地獄比箭還快。善惡報應必定不會落空。凡是出家人實在應該深思。』 又告誡舍云：『聲聞（shēngwén，聽聞佛陀教誨而證悟的修行者）受持律儀戒，本來是制約身口七支。一旦受持之後，乃至睡眠昏悶等狀態，律儀都會恒常生起，唸唸得到未曾得到的律儀。之所以這樣，是因為……』

【English Translation】 English version: 'Dead meat.' If it were so, crows, ravens, doves, and pigeons would not die everywhere. But one does not see any that die on their own. Deer, roe deer, pheasants, and rabbits fill the fields and marshes, yet one never sees any that die on their own. To find dead meat, one must go to the butcher's; to find dead fish, one must go where nets are used. If there were no killing, where would dead meat come from? The sutras say that buying meat is the same sin as killing oneself. I am not doing this for myself, but precisely to create a cause for all monks and nuns to escape suffering. Furthermore, he instructed She, saying: 'The reason why sentient beings should not be killed is that each sentient being has eighty thousand families of worms. The sutras also say that there are eighty billion families of worms. If one takes the life of a sentient being, one is taking the lives of eighty thousand families of worms. Sentient beings that die on their own should also not be eaten, because although the worms that were previously attached have perished, the worms that attach later are even more numerous. If one boils or roasts them, one is cutting off the lives of these attached worms, and they will never live again. Craving a little flavor on the tip of the tongue harms countless sentient beings. The small ones cannot be seen with the naked eye; the large ones are clearly seen by all. It extinguishes compassion and increases malice. This is truly not what a Shramana Shisya (śrāmaṇa śiṣya, a Buddhist renunciate) should do.' Furthermore, he instructed She, saying: 'The sin of monks eating meat is greater than that of laypeople. Laypeople who eat meat cannot avoid hell, but it is only one sin. As for monks eating meat, they commit both a fundamental sin and violate the precepts. Therefore, there are two sins. If monks who study the scriptures eat meat, the evil karma they create is doubled. The reason for this is that since they have personally mastered the scriptures and teach them to others, they speak of compassion but harbor malice. It is not that they do not know, but they knowingly violate the precepts. Since their words and actions contradict each other, they become hypocritical. Considering those who study the scriptures and eat meat, there are three sins. The reason why understanding the meaning of the scriptures is valued is precisely for practicing as it is said. Yet they repeatedly eat fish and meat, harming and oppressing sentient beings, acting as evil teachers, causing resentment among the people, and falling into hell faster than an arrow. The retribution of good and evil will surely not be in vain. All renunciates should truly contemplate this deeply.' Furthermore, he instructed She, saying: 'The Śrāvakas (śrāvaka, a disciple who attains enlightenment by hearing the teachings of the Buddha) who receive the Pratimoksha vows originally restrain the seven limbs of body and speech. Once received, even in states of sleep and confusion, the vows constantly arise, and one receives vows that one has never received before in every moment. The reason for this is...'

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睡眠等非起噁心。故不損不失。乃至常生。若起欲殺心。于聲聞法雖不失身口戒。而於戒有損非唯損不殺戒。亦兼污余戒。至於手夾齒嚙動身口業。則失身口戒。爾時律儀無作。即斷不續。既失不殺戒。亦損污余戒。所以爾者。旃陀羅人為屠肉時。為何等人殺。正為食者。若食肉即有殺分。于不殺戒即成有缺。若謂于善律儀受殺生分。于不殺戒無所缺者。是不善律儀人持八戒齋。是惡律儀猶應相續。若惡律儀人持八戒齋。惡律儀不復相續者。是知善律儀人受諸殺分。是不殺戒即時便缺別解脫戒。不復解脫。惡律儀人無論持八戒。齋但起一念善。心惡律儀即。斷若一念不斷。多念亦應不斷。若多念斷是知一念時斷。善律儀人其事亦爾。無論受諸殺分。有少殺分不殺律儀即時亦爾。菩薩人持心戒。故自無有食眾生理。若缺聲聞戒終不免地獄等苦。

廣弘明集卷第二十六 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集誡功篇序第二十七卷

大唐西明寺沙門釋道宣撰

夫群生所以久流轉生死海者。良由無戒德之舟楫者也。若乘戒舟鼓以慈棹。而不能橫截風濤遠登彼岸者。無此理也。故正教雖多一戒而為行本。其由出必由戶。何莫由斯戒矣。是以創起道意先識斯門。于諸心境籌度懷

【現代漢語翻譯】 現代漢語譯本：睡眠等非惡意行為不會引起噁心。因此，既不會受到損害也不會失去什麼，乃至會常生善果。如果生起想要殺生的心，對於聲聞法來說，雖然不會失去身口戒，但是對於戒律是有損害的，不僅僅是損害不殺戒，還會玷污其他的戒律。至於用手夾、牙齒咬等動用身口的行為，就會失去身口戒。那時，律儀的無作（指戒體的功能）就會斷滅，不再相續。既然失去了不殺戒，也會損害和玷污其他的戒律。為什麼這麼說呢？旃陀羅人（賤民）在屠殺肉類的時候，是為誰殺的呢？正是爲了食用的人。如果食用肉類，就有了殺生的成分，對於不殺戒就形成了缺失。如果說對於善的律儀來說，接受了殺生的部分，對於不殺戒沒有缺失，那麼不善律儀的人持八戒齋，這個惡律儀也應該繼續相續。如果惡律儀的人持八戒齋，惡律儀不再相續，那麼就知道善律儀的人接受了各種殺生的部分，這個不殺戒就立刻缺失，不再是解脫戒。惡律儀的人無論是否持八戒齋，只要生起一念善心，惡律儀就會立刻斷滅。如果一念不斷滅，那麼多個念頭也應該不斷滅。如果多個念頭斷滅，那麼就知道一個念頭的時候就斷滅了。善律儀的人也是這樣，無論是否接受各種殺生的部分，只要有少許殺生的成分，不殺律儀立刻也是這樣。菩薩因為持心戒，所以自己沒有食用眾生肉的事情。如果缺失了聲聞戒，最終也無法避免地獄等的痛苦。 《廣弘明集》卷第二十六 《大正藏》第52冊 No. 2103 《廣弘明集》

《廣弘明集·誡功篇序》第二十七卷

大唐西明寺沙門釋道宣撰

眾生之所以長期在生死苦海中流轉，正是因為沒有戒德的船隻和船槳。如果乘坐戒律之船，用慈悲的船槳劃動，卻不能橫渡風浪，到達彼岸，是沒有這樣的道理的。所以，正教雖然很多，但以戒律為修行的根本。就像出門一定要通過門戶一樣，有什麼能比得上戒律呢？因此，開始發起道心，首先要認識這個門戶，對於各種心境，要仔細衡量和思考。

【English Translation】 English version: Sleep and other non-malicious actions do not cause aversion. Therefore, there is neither loss nor damage, and good results are constantly produced. If the intention to kill arises, although the body and speech precepts are not lost in the Śrāvakayāna (hearer vehicle) Dharma, there is damage to the precepts. It is not only the precept against killing that is damaged, but other precepts are also defiled. As for actions involving the body and speech, such as pinching with the hands or biting with the teeth, the body and speech precepts are lost. At that time, the non-action (referring to the function of the precept body) of the precepts is cut off and no longer continues. Since the precept against killing is lost, other precepts are also damaged and defiled. Why is this so? When a Caṇḍāla (outcaste) slaughters meat, for whom does he kill? It is precisely for those who eat it. If one eats meat, one has a share in the killing, and there is a deficiency in the precept against killing. If it is said that for a good precept, accepting the part of killing does not cause a deficiency in the precept against killing, then a person with bad precepts who observes the eight precepts should have their bad precepts continue. If a person with bad precepts observes the eight precepts and the bad precepts no longer continue, then it is known that when a person with good precepts accepts various parts of killing, the precept against killing is immediately deficient and is no longer a liberation precept. Whether a person with bad precepts observes the eight precepts or not, as soon as a single good thought arises, the bad precepts are immediately cut off. If a single thought is not cut off, then multiple thoughts should also not be cut off. If multiple thoughts are cut off, then it is known that it is cut off at the time of a single thought. The same is true for a person with good precepts. Whether or not they accept various parts of killing, as long as there is a small part of killing, the precept against killing is immediately the same. Because Bodhisattvas hold the mind precept, they do not eat the flesh of living beings themselves. If the Śrāvakayāna precepts are deficient, they will ultimately not be able to avoid the suffering of hell, etc. Guang Hong Ming Ji (Collection for the Propagation and Clarification of Buddhism), Volume 26 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Preface to the Chapter on Admonishing Merit, Volume 27

Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

The reason why sentient beings have been transmigrating in the sea of birth and death for so long is precisely because they lack the boat and oars of moral precepts. If one rides the boat of precepts and rows with the oar of compassion, yet cannot cross the wind and waves and reach the other shore, there is no such reason. Therefore, although there are many correct teachings, the precepts are the foundation of practice. Just as one must go through the door to go out, what can compare to the precepts? Therefore, when first arousing the mind of the Way, one must first recognize this door, and carefully measure and contemplate all mental states.

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行。其狀如何。故論云。夫受戒者慈悲為務。於三千界內萬億日。月上至非想下及無間。所有生類並起慈心不行殺害。或盡形命或至成佛。長時類通統周法界。此一念善。功滿虛空。其德難量。惟佛知際。不殺既爾。餘業例然。由斯戒德故能遠大。所以上天下地幽顯聖賢。莫不憑祖此緣用為基趾。經不云乎。戒如大地。產生住持。出有心發。是曰生也。聖道良資。是曰成也。法延六萬。是曰住也。保任三業。是曰持也。諸餘善法蓋闕此功。有入此門便稱聖種。乖斯妄立是謂凡流。長沒苦海出濟無日。自法移東夏千齡過半。在魏嘉平方聞戒法。自爾迄今道俗流佈。然大聖垂教知機厥先故使俗士憲章則有具有缺。道人律儀有小有大。所以五戒八戒隨量制開對境無非。戒科約分任其力用。是謂接俗之化。不可定其時緣。出家據道異於俗流。備足時緣無開階級。雖復位分大小。兩學就行齊均上下。五眾約過品類乃殊。結正同存一戒。戒者警也。常御在心。清信所存聞諸視聽。故撮舉數四。知奉法之有人焉。梁代弘明集誡功篇錄唐廣弘明集誡功篇錄(二十七)晉沙門釋慧遠與劉遺民書梁元帝與蕭咨議等書梁簡文與湘東王書陳律師曇瑗與朝士書陳沙門釋慧津與瑗律師書(並答)隋煬帝與智者顗禪師書隋煬帝受菩薩大戒文隋智者師與

【現代漢語翻譯】 現代漢語譯本： 問：戒體的狀態是怎樣的？ 答：故《論》中說：『受戒的人以慈悲為根本。對於三千大千世界內無數的日月所照之處，上至非想非非想天，下至無間地獄，所有生命都生起慈悲之心，不行殺害。或者盡此一生，或者直至成佛，長久地普遍地周遍法界。這一念善心，功德充滿虛空，其德行難以衡量，只有佛才能完全知曉。』不殺生是這樣，其餘的戒律也是如此。因為有這樣的戒德，所以能夠變得遠大。因此，上至天界，下至大地，無論是幽冥還是顯現的世界，聖賢們沒有不依靠這個根本作為基礎的。經典不是說過嗎？戒如同大地，能產生、住持萬物。從有心發起，這叫做『生』。聖道良好的資糧，這叫做『成』。佛法延續六萬年，這叫做『住』。保全和承擔身口意三業，這叫做『持』。其他的善法大概都缺少這種功用。進入這個門徑，就可稱為聖種。違背這個，就是凡夫俗子，長久沉沒在苦海中，沒有出離的日子。自從佛法傳入東土，已經過去一千多年。在魏嘉平年間才聽說戒法。從那時到現在，道俗兩界都在流傳。然而，偉大的聖人垂示教誨，知道時機最為重要，所以使得在家的居士，有的受持全部戒律，有的受持部分戒律。出家修道之人的律儀，有小乘有大乘。所以五戒、八戒，根據各自的根器來制定開遮，面對不同的境界，沒有不是戒律的規範。戒條大致劃分，根據各自的力量來奉行。這叫做接引世俗的教化，不可以限定它的時機和因緣。出家人依據佛道，不同於世俗之人，具備充足的因緣，沒有開許的階級。即使地位有大小，兩類學人都應遵行，上下平等。五眾弟子雖然所犯的過失品類不同，但結罪和糾正都同樣遵守一條根本的戒律。戒，是警惕的意思，常常在心中警醒自己。清凈的信仰在於聽聞和觀察。所以這裡列舉了四條，知道有人在奉行佛法啊！梁代的《弘明集·誡功篇》、唐代的《廣弘明集·誡功篇》中都有記載。還有晉代沙門釋慧遠與劉遺民的書信，梁元帝與蕭咨議等的書信，梁簡文帝與湘東王的書信，陳朝律師曇瑗與朝士的書信，陳朝沙門釋慧津與瑗律師的書信（包括答覆），隋煬帝與智者顗禪師的書信，隋煬帝受菩薩大戒文，隋朝智者大師與……

（註：三千界指三千大千世界，非想指非想非非想天，無間指無間地獄）

【English Translation】 English version: Question: What is the state of the precepts? Answer: Therefore, the Shastra says: 'Those who receive the precepts take compassion as their fundamental practice. Towards all living beings within the countless suns and moons of the three thousand great thousand worlds (Sahasra-cūḍika-loka-dhātu), from the highest realm of Neither Perception nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana) down to the lowest realm of incessant suffering (Avīci), they generate a mind of compassion and do not engage in killing. Either for the duration of their lives or until they attain Buddhahood, they universally and extensively pervade the Dharma Realm. This single thought of goodness fills the emptiness of space, and its virtue is immeasurable, known only to the Buddha.' If not killing is like this, then the remaining precepts are similar. Because of such virtue of the precepts, one can become far-reaching and great. Therefore, from the heavens above to the earth below, whether in the hidden or manifest realms, sages and virtuous beings all rely on this foundation as their basis. Does not the scripture say? The precepts are like the earth, generating and sustaining all things. Arising from a mindful intention is called 'generation'. A good resource for the holy path is called 'accomplishment'. The Dharma extending for sixty thousand years is called 'sustenance'. Protecting and upholding the three karmas of body, speech, and mind is called 'maintenance'. Other good dharmas generally lack this function. Entering this gate, one can be called a holy seed. Deviating from this is to be called a common being, forever submerged in the sea of suffering, with no day of deliverance. Since the Dharma was transmitted to the Eastern lands, more than a thousand years have passed. It was only during the Jiaping era of the Wei dynasty that the Dharma of precepts was first heard. From then until now, it has been propagated among both monastics and laity. However, the Great Sage, in imparting his teachings, knew that timing was paramount, so he allowed lay practitioners to observe either all or some of the precepts. The monastic rules for those who have left home are either of the Lesser Vehicle or the Greater Vehicle. Therefore, the five precepts and eight precepts are established and opened according to individual capacities, and in the face of different circumstances, there is nothing that is not within the scope of the precepts. The precepts are roughly divided, and one should practice them according to one's strength. This is called the transformation of guiding the laity, and its timing and conditions cannot be fixed. Those who have left home and rely on the path are different from the laity, possessing sufficient conditions and no open exceptions. Even if there are differences in status, both types of learners should practice equally, both high and low. Although the five assemblies of disciples differ in the types of offenses committed, they all observe the same fundamental precept in concluding and correcting their faults. The precept is a warning, constantly guarding oneself in the mind. Pure faith lies in hearing and observing. Therefore, four are listed here, knowing that there are people who uphold the Dharma! The Hongming Ji: Precepts and Merit of the Liang dynasty and the Guang Hongming Ji: Precepts and Merit (27) of the Tang dynasty both record this. There are also the letters of the Shramana Shi Huiyuan of the Jin dynasty to Liu Yimin, the letters of Emperor Yuan of the Liang dynasty to Xiao Ziyi and others, the letters of Emperor Jianwen of the Liang dynasty to the Prince of Xiangdong, the letters of the Vinaya Master Tan Yuan of the Chen dynasty to the court officials, the letters of the Shramana Shi Huijin of the Chen dynasty to the Vinaya Master Yuan (including replies), the letters of Emperor Yang of the Sui dynasty to the Chan Master Zhiyi, the text of Emperor Yang of the Sui dynasty receiving the Bodhisattva precepts, and the Master Zhiyi of the Sui dynasty to...

(Note: Three thousand worlds refers to the Sahasra-cūḍika-loka-dhātu, Neither Perception refers to Naiva-saṃjñā-nāsaṃjñāyatana, Incessant refers to Avīci)

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煬帝書唐終南山釋氏統略齊文宣凈行法門

與隱士劉遺民等書

晉廬山釋慧遠

彭城劉遺民。以晉太元中。除宜昌柴桑二縣令值廬山靈邃。足以往而不反。遇沙門釋慧遠。可以服膺。丁母憂去職入山。遂有終焉之志。于西林澗北。別立禪坊。養志閑處。安貧不營貨利。是時閑退之士輕舉而集者。若宗炳張野周續之雷次宗之徒。咸在會焉。遺民與群賢游處。研精玄理。以此永日。遠乃遺其書曰。每尋疇昔游心世典。以為當年之華宛也。及見老莊便悟名教是應變之虛談耳。以今而觀。則知沉冥之趣。豈得不以佛理為先。茍會之有宗。則百家同致。君諸人併爲如來賢弟子也。策名神府為日已久。徒積懷遠之興。而乏因籍之資。以此永年。豈所以勵其宿心哉。意謂六齋日。宜簡絕常務專心空門。然後津寄之情篤。來生之計深矣。若染翰綴文。可托興於此。雖言生於不足。然非言無以暢一詣之感。因驥之喻。亦何必遠寄古人。於是。山居道俗日加策勵。遺民精勤偏至。具持禁戒宗張等所不及。專念禪坐始涉半年。定中見佛。行路遇像佛于空現光照天地皆作金色。又披袈裟在寶池浴。出定已請僧讀經。愿速捨命。在山一十五年。自知亡日。與眾別已都無疾苦。至期西面端坐。斂手氣絕。年五十有七。先作篤終誡

【現代漢語翻譯】 現代漢語譯本：

隋煬帝敕書，記錄了唐朝終南山的佛教僧侶對齊文宣帝凈行法門的研習。

致隱士劉遺民等的書信

晉朝廬山釋慧遠（東晉時期著名高僧）：

彭城人劉遺民，在晉朝太元年間，被任命為宜昌、柴桑兩縣的縣令。他發現廬山幽靜深邃，便決定前往隱居不再返回。在那裡，他遇到了沙門釋慧遠，對其教義心悅誠服。因母親去世而離職，入山守孝，最終決定在此終老。他在西林澗北，另建禪房，頤養心志，過著清貧的生活，不經營任何商業利益。當時，一些閑居隱退之士紛紛前來聚集，如宗炳、張野、周續之、雷次宗等人都在此。劉遺民與這些賢士一同遊玩，專心研究玄妙的哲理，以此消磨時光。慧遠於是寫信給他，說道：『我常常回顧過去，沉溺於世俗典籍，認為那是當年的精華所在。等到讀了老莊的著作，才明白名教不過是應時而變的虛談罷了。現在看來，才知道沉思冥想的樂趣，怎麼能不以佛理為先呢？如果能領會其中的宗旨，那麼百家學說最終都會殊途同歸。你們諸位都是如來的賢弟子啊。』在神府（指朝廷）任職已經很久了，只是徒然積累了懷念隱居的興致，卻缺乏歸隱的條件。這樣年復一年，怎麼能實現自己長久以來的心願呢？我的意思是，在六齋日（每月初八、十四、十五、二十三、二十九、三十日），應該減少日常事務，專心修習佛法。這樣，寄託情懷的願望才能真摯，來世的計劃才能深遠。如果想寫文章，也可以藉此抒發情懷。雖然言語產生於不足，但是不用言語就無法暢達內心的感受。至於藉助良馬的譬喻，又何必遠求古人呢？』

於是，山中修道的僧人和俗人更加努力修行。劉遺民尤其精進勤奮，全面持守戒律，甚至超過了宗炳、張野等人。他專心禪坐，大約過了半年，在禪定中見到了佛。在路上行走時，也遇到佛像在空中顯現，光芒照耀天地，一切都變成金色。他還夢見自己披著袈裟在寶池中沐浴。出定后，他請僧人誦讀佛經，希望迅速捨棄生命。在山中住了十五年，預知自己去世的日子。與眾人告別后，沒有任何疾病痛苦，到期時面向西方端坐，合攏雙手，氣息停止。享年五十七歲。他事先寫好了臨終遺囑。

【English Translation】 English version:

Emperor Yang's edict, recording the Tang Dynasty's Zhongnan Mountain Buddhist monks' study of Emperor Wenxuan of Qi's Pure Conduct Dharma Gate.

Letter to Hermit Liu Yimin and others

Shi Huiyuan (a famous high monk in the Eastern Jin Dynasty) of Lushan Mountain in Jin Dynasty:

Liu Yimin of Pengcheng, during the Taiyuan period of the Jin Dynasty, was appointed as the magistrate of Yichang and Chaisang counties. He found Lushan Mountain to be secluded and profound, so he decided to go into seclusion and never return. There, he met the Shramana Shi Huiyuan, and was sincerely convinced by his teachings. He resigned from his position due to his mother's death, entered the mountain to observe mourning, and eventually decided to spend the rest of his life there. He built a separate meditation room north of the West Forest Stream, to cultivate his mind and live a poor life, without engaging in any commercial interests. At that time, some reclusive scholars gathered there, such as Zong Bing, Zhang Ye, Zhou Xuzhi, and Lei Cizong. Liu Yimin played with these virtuous people, and devoted himself to studying profound philosophy, spending his time in this way. Huiyuan then wrote to him, saying: 'I often look back on the past, indulging in worldly classics, thinking that it was the essence of the year. When I read the works of Laozi and Zhuangzi, I realized that the teachings of Confucianism were just empty talk that changed with the times. Now it seems that how can the pleasure of contemplation not be based on Buddhist principles? If you can understand the purpose of it, then all schools of thought will eventually reach the same goal by different paths. All of you are virtuous disciples of the Tathagata.' It has been a long time since I served in the divine government (referring to the imperial court), but I have only accumulated the desire to miss seclusion, but I lack the conditions for returning to seclusion. How can I fulfill my long-cherished wish year after year? My meaning is that on the Six Fasting Days (the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month), you should reduce your daily affairs and concentrate on practicing Buddhism. In this way, the desire to entrust your feelings can be sincere, and the plan for the next life can be far-reaching. If you want to write articles, you can also use this to express your feelings. Although words are produced from insufficiency, without words, it is impossible to express the feelings in your heart. As for the metaphor of borrowing a good horse, why bother to seek it from the ancients?'

Therefore, the monks and laymen who practiced in the mountains worked harder to cultivate. Liu Yimin was especially diligent and diligent, and fully upheld the precepts, even surpassing Zong Bing, Zhang Ye, and others. He devoted himself to meditation, and after about half a year, he saw the Buddha in meditation. When walking on the road, he also encountered Buddha images appearing in the air, the light shining on the heaven and earth, and everything turned golden. He also dreamed of himself wearing a kasaya and bathing in the treasure pond. After coming out of meditation, he asked the monks to recite Buddhist scriptures, hoping to quickly abandon his life. He lived in the mountains for fifteen years, knowing the day of his death in advance. After saying goodbye to everyone, he had no illness or pain. When the time came, he sat facing west, folded his hands, and his breath stopped. He lived to be fifty-seven years old. He wrote his last will and testament in advance.

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曰。皇甫謐遺論佩孝經。示不忘孝道。蓋似有意小兒之行事。今即土為墓。勿用棺槨。子雍從之。周續之等。築室相次。各有芳績。如別所云。

與蕭咨議等書

梁元帝

蓋聞。圓光七尺。上映真珠之云。面門五色。旁臨珊瑚之地。化為金案。奪麗水之珍。變同珂雪。高玄霜之彩。豈不有機則感。感而遂通。有神則智。智而必斷。故碧玉之樓升堂未易。紫紺之殿入室為難。必須五根之信以信為首。六度之檀以檀為上。故能捨財從信去有即空。率斯而談。良可知矣。竊以瑞像放光倏將旬日。蹈舞之深形於寤寐。抃躍之誠結于興寢。稍覺十字之蒸。嗤何曾之饌。五鼎之味笑主偃之辭。黿羹麟脯空聞其說。羊酪猩唇曷足云也。困於酒食。未若過中不餐。螺蚳登俎。豈及春蔬為凈。欲吾子三日潔齋。自寅至戌一中而已。自有米如玉銳鹽類虎形。雲夢之芹遼東之藻。十斤之梨千樹之橘。青筍紫薑固栗霜棗適口充腸無索不獲。八功德水併入法流。四王俱至偕讓弘道。同志為友。豈不盛歟。蕭繹疏。

答湘東王書

梁簡文

十八日晚。于華林合外省中。得弟九月一日書。甚慰懸想。秋節悽清比如常也。州事多外無足疲勞。濠梁之氣不異恒日。差盡怡悅時有樂事。遊士文賓比得談賞。終宴追隨何

【現代漢語翻譯】 現代漢語譯本： 他說，皇甫謐（Huangfu Mi，人名）的遺論中佩戴《孝經》（Xiaojing，儒家經典），表明不忘孝道，這大概類似於有意為之的小孩子行為。現在就地為墓，不要用棺槨。子雍（Ziyong，人名）聽從了他的建議。周續之（Zhou Xuzhi，人名）等人，依次在附近建造房屋，各自都有美好的事蹟，如同其他地方所記載的。

與蕭咨議（Xiao Ziyi，人名，官職）等人的書信

梁元帝（Liang Yuandi，人名，南梁皇帝）

我聽說，圓光七尺，映照著真珠般的雲彩；面門五色，靠近珊瑚之地。化為金案，奪取麗水（Lishui，地名）的珍寶；變化如同珂雪（Kexue，美玉），高過玄霜（Xuanshuang，傳說中的霜）的色彩。難道不是因為有契機就能感應，感應就能通達；有神靈就能智慧，智慧就一定能決斷嗎？所以碧玉的樓閣升堂不容易，紫紺的殿堂進入室內困難。必須以五根（wugen，佛教術語，五種產生善果的能力）的信心為首要，以六度（liudu，佛教術語，六種修行）的佈施為最高尚。所以能夠捨棄錢財，追隨信仰，從有形到空無。按照這個道理來說，確實可以明白了。我私下認為，瑞像放光，將近十天了。我深深地被感動，甚至在夢中都顯現出來。我真誠地歡欣鼓舞，甚至在睡夢中都縈繞著。稍微感覺到吃十字形的蒸餅，就嘲笑何曾（He Zeng，人名）的飯菜；品嚐五鼎的美味，就嘲笑主偃（Zhu Yan，人名）的推辭。黿羹麟脯，只是聽說過而已；羊酪猩唇，哪裡值得一提呢？沉溺於酒食，不如過了中午就不吃飯。螺螄蛤蜊登上餐桌，哪裡比得上春天的新鮮蔬菜乾凈呢？希望您齋戒三天，從寅時到戌時只吃一頓飯。自然會有像玉一樣潔白的米，像老虎形狀的鹽。還有云夢（Yunmeng，地名）的芹菜，遼東（Liaodong，地名）的海藻，十斤重的梨，千棵樹的橘子。青筍紫薑，板栗霜棗，適口充腸，沒有得不到的。八功德水（bagongdeshui，佛教術語，具有八種功德的水）一起匯入佛法之流，四天王（sitianwang，佛教術語，佛教的護法神）都來了，一起謙讓，弘揚佛道。與志同道合的人為友，難道不是一件盛事嗎？蕭繹（Xiao Yi，人名，梁元帝本名）書。

答湘東王（Xiangdong Wang，爵位）書

梁簡文帝（Liang Jianwendi，人名，南梁皇帝）

十八日晚上，在華林園合外省中，收到弟弟九月一日的來信，非常欣慰，解除了我的思念。秋天的景色淒涼清冷，和往常一樣。州里的事務很多，但沒有讓我感到疲勞。濠梁（Haoliang，地名）的風光和往常一樣。我感到非常愉快，時常有快樂的事情。遊士文人，經常在一起談論欣賞。終日宴飲，追隨相伴。

【English Translation】 English version: He said, 'Huangfu Mi's (person's name) posthumous writings mention wearing the 'Classic of Filial Piety' (Xiaojing, Confucian classic), showing that he did not forget filial piety. This is probably similar to a child deliberately acting in a certain way. Now, let's use the earth as a tomb and not use coffins.' Ziyong (person's name) followed his advice. Zhou Xuzhi (person's name) and others built houses nearby in succession, each with admirable deeds, as recorded elsewhere.

Letter to Xiao Ziyi (person's name, official title) and others

Emperor Yuan of Liang (Liang Yuandi, person's name, emperor of the Southern Liang Dynasty)

I have heard that the halo is seven feet in diameter, reflecting clouds like pearls; the face is five-colored, near the land of coral. It transforms into a golden table, surpassing the treasures of Lishui (place name); its transformation is like Kexue (beautiful jade), surpassing the color of Xuanshuang (legendary frost). Isn't it because there is an opportunity to sense, and sensing leads to understanding; there is a spirit to have wisdom, and wisdom leads to decisive action? Therefore, ascending to the hall of a jade building is not easy, and entering the room of a purple palace is difficult. One must take the faith of the five roots (wugen, Buddhist term, five faculties that produce good results) as the most important, and the charity of the six perfections (liudu, Buddhist term, six practices) as the highest. Therefore, one can give up wealth, follow faith, and go from existence to emptiness. Speaking in this way, it is indeed understandable. I privately think that the auspicious image has been emitting light for nearly ten days. I am deeply moved, even appearing in my dreams. I sincerely rejoice and dance, even lingering in my sleep. I slightly feel like eating cross-shaped steamed buns, and I laugh at He Zeng's (person's name) meals; tasting the delicacies of five tripods, I laugh at Zhu Yan's (person's name) refusal. Soft-shelled turtle soup and unicorn jerky are only heard of; sheep cheese and orangutan lips are not worth mentioning. Being trapped in wine and food is not as good as not eating after noon. Snails and clams on the table are not as clean as fresh spring vegetables. I hope you fast for three days, eating only one meal from Yin to Xu. Naturally, there will be rice as white as jade and salt shaped like tigers. There will also be celery from Yunmeng (place name), seaweed from Liaodong (place name), ten pounds of pears, and a thousand trees of oranges. Green bamboo shoots, purple ginger, chestnuts, and frost dates are delicious and filling, and nothing is unobtainable. The eight merits of water (bagongdeshui, Buddhist term, water with eight merits) all flow into the stream of Dharma, and the Four Heavenly Kings (sitianwang, Buddhist term, Buddhist guardian deities) have all come, together yielding and promoting the Buddhist path. Isn't it a great event to be friends with like-minded people? Written by Xiao Yi (Xiao Yi, person's name, Emperor Yuan of Liang's personal name).

Reply to the Prince of Xiangdong (Xiangdong Wang, title)

Emperor Jianwen of Liang (Liang Jianwendi, person's name, emperor of the Southern Liang Dynasty)

On the evening of the eighteenth, in the outer province of Hualin Garden, I received a letter from my younger brother dated the first day of the ninth month, which was very gratifying and relieved my longing. The autumn scenery is bleak and cold, as usual. There are many affairs in the state, but they have not made me feel tired. The scenery of Haoliang (place name) is the same as usual. I feel very happy, and there are often happy things. Traveling scholars and literary guests often talk and appreciate together. We feast all day long, following and accompanying each other.

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如近日。注漢功夫轉有次第。思見此書有甚饑惄。吾蒙受菩薩禁戒簉預大士。此十二日便於東城私懺。十七日旦早入寶云。璧門照日銅龍吐霧。紅泉含影青蓮吐芳。法侶成群金山滿座。身心快樂得未曾有。昨旦平等寺法會。中后無礙受持。天儀臨席晬容親證拜伏雖多疲勞頓遣。剃頂之時此心特至。心口自謀並欲剪落。無疑馬援遣虱之談。不辭應氏赤壺之諷。僧琎典議不異昔日。竟日問琎殊均子路。探鉤取名名曰因理。皇情印可今便奉行。昨脯後方還所住。徐擒庾吾羌恒日夕鏡遠在直時來。左右但不得倜儻殊異。盤桓之時稍習節文。欲避酒泉之職。尹王相去。既爾彌申款對。臨汝侯比多屬疾。來宮小稀。其間信使差得不簡曄。兼詹事暕為洗馬時申話言數語。論辨向之。侯東撫覆成離闊。衡山九嶷尋應引邁。臨岐有嘆望水興嗟。但吾自至都已來。意志忽恍。雖開口而笑。不得真樂。不復飲酒垂二十旬。次公醒狂自成無理。知耆艾數信述吾經過。適憶途遵江夏路出西浮。日月易來已涉秋暮。而韋述有長沮之弊。必笑之災。術異葛仙形均荀序。第復資其糧餼。特為經營。轉禍為福事均北叟。分別已來每增慨憶。嘆因月積想逐時旋。每有西卸事同撫䏶。相見之期未知何日。瞻言玉嶺靜對金關。懷勞之深未常弭歇。善自保惜。反此

【現代漢語翻譯】 現代漢語譯本： 近日，我專注于佛法的修行，逐漸有所進步。我非常渴望見到這本書。我蒙受菩薩的禁戒，位列大士之列。這十二天來，我在東城私下懺悔。十七日清晨進入寶云寺。寺廟的門在陽光下閃耀，銅龍雕像口中吐出霧氣。紅色的泉水倒映著景色，青蓮散發著芬芳。佛法同修聚集在一起，金山寺坐滿了人。我身心快樂，感受到了前所未有的體驗。昨天在平等寺舉行了法會，從中午到下午，我毫無障礙地接受和奉持佛法。天儀也來臨席，親身驗證了佛法的莊嚴。雖然拜伏很多次，但疲勞立刻消散。剃度的時候，我的內心特別堅定。我心中暗自決定，想要剪斷塵緣。我毫不懷疑馬援厭惡虱子的說法，也不推辭應璩用赤壺來諷刺。僧琎的典議和過去一樣。整天向琎詢問，就像子路向孔子請教一樣。我探求佛法的鉤深致遠，取名為『因理』。皇帝也認可了，現在就奉行。昨天下午才回到住處。徐擒、庾吾、羌恒日夜思念遠方的我，常常在值班的時候想起我。左右的人都不得放蕩不羈。在空閑的時候，稍微學習禮儀。想要避免像酒泉太守那樣的職務。尹和王相隔遙遠。既然已經多次懇切地對答。臨汝侯最近經常生病，來宮裡的次數很少。其間的信使還算頻繁。之前詹事暕擔任洗馬的時候，我們說了幾句話，討論了過去的事情。侯東撫又成了離別。衡山和九嶷山應該很快就要引退了。臨別時嘆息，望著水興起感嘆。自從我來到都城以來，意志恍惚。雖然開口笑了，但不是真正的快樂。我已經將近二十旬沒有喝酒了。次公酒醒后狂放，自己也覺得沒有道理。我知道年老的人常常述說我的經歷。我記得曾經沿著江夏的道路，從西浮出發。時間過得真快，已經到了秋天。而韋述有長沮、桀溺的缺點，一定會嘲笑我。我的法術和葛仙翁不同，外形和荀序相似。只是需要資助他們的糧食。特別為他們經營，轉禍為福，就像北方的老翁一樣。自從分別以來，我常常感到慨嘆和回憶。嘆息隨著月份的積累，思念隨著時間的變化。每次有西邊的訊息傳來，都像撫摸著手臂一樣。相見的日子不知道是什麼時候。遙望玉嶺，靜靜地面對金關。懷念的勞累從來沒有停止過。請好好保重自己，回到正道上來。 English version: Recently, I have been focusing on the practice of Dharma and have gradually made progress. I am very eager to see this book. I have received the precepts of Bodhisattva and am ranked among the great beings. For these twelve days, I have been privately repenting in the eastern city. On the morning of the seventeenth, I entered Baoyun Temple. The temple gate shone in the sunlight, and the bronze dragon statue exhaled mist. The red spring reflected the scenery, and the blue lotus emitted fragrance. Dharma companions gathered together, and the Golden Mountain Temple was full of people. I felt happy in body and mind, and experienced something unprecedented. Yesterday, a Dharma assembly was held at Pingdeng Temple. From noon to afternoon, I received and upheld the Dharma without any obstacles. Tianyi also came to the assembly and personally verified the solemnity of the Dharma. Although I prostrated many times, the fatigue immediately dissipated. At the time of shaving my head, my heart was particularly firm. I secretly decided in my heart that I wanted to cut off worldly ties. I have no doubt about Ma Yuan's aversion to lice, nor do I decline Ying Qu's satire with the red pot. Monk Jin's discussions are the same as before. I asked Jin all day long, just like Zilu asking Confucius for advice. I explored the profound meaning of Dharma and named it 'Yinli' (因理, Cause and Reason). The emperor also approved of it, and now I will follow it. I only returned to my residence yesterday afternoon. Xu Qin, Yu Wu, and Qiang Heng miss me from afar day and night, and often think of me when they are on duty. The people around me must not be dissolute. In my spare time, I study etiquette a little. I want to avoid positions like the Prefect of Jiuquan. Yin and Wang are far apart. Since I have already answered earnestly many times. Marquis Linru has been sick frequently recently and rarely comes to the palace. The messengers in between are still frequent. Before, when Zhan Shi Jian was the Xima, we said a few words and discussed the past. Marquis Dongfu has become a separation again. Mount Heng and Mount Jiuyi should be retired soon. I sighed at parting and sighed at the sight of water. Since I came to the capital, my will has been distracted. Although I smiled, it was not real happiness. I have not drunk alcohol for nearly twenty weeks. After waking up from drunkenness, Ci Gong was unrestrained and felt unreasonable himself. I know that the elderly often tell my experiences. I remember following the road of Jiangxia and starting from Xifu. Time flies so fast, it is already autumn. And Wei Shu has the shortcomings of Changju and Jieni, and will definitely laugh at me. My magic is different from Ge Xianweng, and my appearance is similar to Xun Xu. I just need to subsidize their food. I specially manage for them, turning misfortune into good fortune, just like the old man in the north. Since we parted, I often feel regret and remembrance. Sighs accumulate with the months, and thoughts change with time. Every time news from the west comes, it is like stroking my arm. I don't know when the day of reunion will be. Looking at Yuling from afar, quietly facing Jinguan. The fatigue of missing you has never stopped. Please take good care of yourself and return to the right path.

【English Translation】 English version: Recently, my efforts in studying Buddhism have gradually progressed. I am extremely eager to see this book. I have received the Bodhisattva precepts and am ranked among the great beings. For these twelve days, I have been privately confessing in the eastern city. On the seventeenth day, early in the morning, I entered Baoyun (寶云, Precious Cloud) Temple. The temple gate shone in the sunlight, the bronze dragon (銅龍, Bronze Dragon) statue exhaled mist. The red spring contained shadows, and the blue lotus emitted fragrance. Dharma companions formed groups, and the Golden Mountain (金山, Golden Mountain) was full of seats. My body and mind were joyful, and I experienced something unprecedented. Yesterday, there was a Dharma assembly at Pingdeng (平等, Equality) Temple. From midday onwards, I received and upheld the teachings without hindrance. Tianyi (天儀, Heavenly Appearance) attended the assembly, personally attesting to it. Although I prostrated many times, the fatigue was immediately dispelled. At the time of shaving my head, my heart was especially resolute. I secretly resolved to cut off worldly ties. I have no doubt about Ma Yuan's (馬援, a famous general) talk of disliking lice, nor do I reject Ying Qu's (應璩, a scholar) satire with the red pot. Monk Jin's (僧琎, a monk) discussions are no different from the past. All day long, I asked Jin, like Zilu (子路, a disciple of Confucius) asking Confucius. I explored the depths of the Dharma, naming it 'Yinli' (因理, Cause and Reason). The emperor approved, and now I will follow it. Yesterday, after lunch, I returned to my residence. Xu Qin (徐擒, a person's name), Yu Wu (庾吾, a person's name), and Qiang Heng (羌恒, a person's name) think of me day and night, often remembering me when they are on duty. Those around me must not be unconventional. During leisure time, I slightly study etiquette. I want to avoid the position of Prefect of Jiuquan (酒泉, a place name). Yin (尹, a surname) and Wang (王, a surname) are far apart. Since I have already answered earnestly many times. Marquis Linru (臨汝侯, Marquis of Linru) has been frequently ill recently and rarely comes to the palace. The messengers in between are fairly frequent. Previously, when Zhan Shi Jian (詹事暕, a person's name) was the Xima (洗馬, a court official), we spoke a few words, discussing the past. Marquis Dongfu (侯東撫, Marquis Dongfu) has become separated again. Mount Heng (衡山, a mountain name) and Mount Jiuyi (九嶷, a mountain name) should soon be retired. At the parting, there were sighs, and gazing at the water brought forth lamentations. But since I came to the capital, my will has been distracted. Although I smile, it is not true joy. I have not drunk alcohol for nearly twenty weeks. Ci Gong (次公, a person's name) is unrestrained after waking up from drunkenness, and feels unreasonable himself. I know that the elderly often recount my experiences. I remember following the road of Jiangxia (江夏, a place name), departing from Xifu (西浮, a place name). Time passes quickly, and it is already late autumn. And Wei Shu (韋述, a person's name) has the faults of Changju (長沮, a recluse) and Jieni (桀溺, a recluse), and will surely laugh at me. My skills are different from Ge Xian's (葛仙, a Taoist immortal), and my form is similar to Xun Xu's (荀序, a person's name). I just need to provide them with food. I specially manage for them, turning misfortune into good fortune, like the old man in the north. Since parting, I often feel regret and remembrance. Sighs accumulate with the months, and thoughts change with time. Every time news from the west arrives, it is like stroking my arm. The day of reunion is unknown. Gazing at Yuling (玉嶺, Jade Ridge) from afar, quietly facing Jinguan (金關, Golden Pass). The fatigue of longing has never ceased. Take good care of yourself and return to this.

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不多。綱疏。

與梁朝士書

瑗律師

光宅寺曇瑗白。竊惟至人垂誨各赴機權。故外設約事三千。內陳律儀八萬。誠復楷訓異門無非懲惡。孔定刑辟以詰奸宄。釋敷羯磨用擯違法。二聖分教別有司存。頃見僧尼。有事每越訟公府。且內外殊揆科例不同。或內律為輕外製成重。或內法為重外網更輕。凡情僶俯肆其阿便。若茍欲利己。則舍內重而附外輕。若在陷他。則棄內輕。而依外重。非唯穢黷時宰。便為頓乖理制。幸屬明令公匡弼社稷和燮陰陽。舟楫大乘柱石三寶。遐邇向風白黑斯慶。貧道忝居僧例。頗曾采習毗尼。累獲僧曹送事訪律。詳決尋佛具切誡。國有憲章。絓僧家諍執。未審依何折斷。謹致往牒佇奉還旨。庶成約法永用遵模。釋曇瑗呈。

與瑗律師書(並答)

釋慧津

慧津和南竊聞尋師萬日以禮見知。而津伏奉未淹。過蒙優接。昔鄒陽上書。乃可引為上容。宋玉陳賦則賜以良田。且復康會來吳。才堪師表。摩騰入漢。行合律儀者哉。故知道寄人弘。德不孤立。儔今訪古並非其例。豈可虛佩寵靈坐安隆渥。便是名逾分外譽超身表。但法輪初啟。請業者如雲。非直四海同風天下慕義。遂令負笈之徒排肩自遠。歸仁之士繼踵來儀。華陰成市曾何足云。舉袂如帷。豈得獨高前

【現代漢語翻譯】 現代漢語譯本 不多。綱疏。

與梁朝士書

瑗律師

光宅寺曇瑗（Tan Yuan of Guangzhai Temple）白：我私下認為，至人垂教，各自適應不同的根機和權宜之計。因此，對外設立了三千種行爲規範，對內陳述了八萬種戒律。確實，這些教誨雖然門徑不同，但無非是爲了懲戒邪惡。孔子制定刑法來追究奸邪之人，釋迦牟尼敷演羯磨（Karma，業）以驅逐違法之人。兩位聖人的教誨各有分工，各有職司。近來我看到僧尼，有些事情往往越過僧團直接訴訟到官府。而且，內外的標準不同，科罪的條例也不一樣。有時內律認為輕微的，外面的制度反而認為嚴重；有時內法認為嚴重的，外面的法網反而更輕微。凡夫俗情，總是勉強遷就，放縱自己的偏私。如果想要對自己有利，就捨棄內律的重罪而依附外製的輕罪；如果想要陷害他人，就拋棄內律的輕罪而依據外製的重罪。這不僅玷污了當朝的執政者，也完全違背了義理和制度。幸好現在有英明的令公輔佐國家，調和陰陽，像舟船和槳櫓一樣護持大乘佛法，像柱石一樣支撐三寶（Buddha, Dharma, Sangha）。遠近的人都仰慕您的風範，僧俗大眾都為此感到慶幸。貧道我忝列僧人行列，曾經學習過毗尼（Vinaya，戒律），多次遇到僧團送來的案件，向律師請教，詳細決斷，尋訪佛陀的懇切教誡。國家有國法，僧家有僧規，如果僧人之間發生爭執，不知道應該依據什麼來判決。謹呈上此牒文，等待您的回覆，希望能形成可以永久遵循的約法。釋曇瑗呈上。

與瑗律師書(並答)

釋慧津

慧津（Hui Jin）和南（He Nan，梵語敬禮之意）：我私下聽說，尋訪老師需要花費很長時間，才能以禮相見，彼此瞭解。而我慧津蒙您厚愛，相處時間不長，就受到您的優待和接待。過去鄒陽上書，才被引薦給皇上；宋玉陳述賦，才被賞賜良田。而且康僧會（Kang Senghui）來到吳國，才足以成為師表的榜樣；摩騰（Kasyapa Matanga）進入漢朝，他的行為才符合律儀。所以說，道需要依靠人來弘揚，德不會孤立存在。如今我與古人相比，並非是同樣的例子。怎麼可以虛受寵幸，安然享受優厚的待遇呢？這便是名聲超過了我的實際，讚譽超過了我的本身。只是法輪（Dharma wheel，佛法）初轉，請求學習的人如雲一般。不僅四海之內風氣相同，天下都仰慕道義，以至於揹著書箱的人們肩並肩地從遠方趕來，歸向仁義的人們接連不斷地前來。華山腳下形成集市又算得了什麼呢？舉起衣袖就像帷幕一樣，怎麼能獨自高居人前呢？

【English Translation】 English version Not much. Outline and Commentary.

Letter to a Scholar of the Liang Dynasty

Lawyer Yuan

Tan Yuan (Tan Yuan of Guangzhai Temple) of Guangzhai Temple reports: I humbly believe that the Perfected One imparts teachings, each adapting to different capacities and expedient means. Therefore, outwardly, three thousand rules of conduct are established; inwardly, eighty-four thousand precepts are expounded. Indeed, these teachings, though different in approach, are all aimed at punishing evil. Confucius established penal laws to investigate treacherous individuals; Shakyamuni expounded Karma to expel those who violate the law. The teachings of the two sages have separate divisions and responsibilities. Recently, I have seen monks and nuns who, in some matters, bypass the Sangha and directly litigate in the government. Moreover, the internal and external standards differ, and the rules for punishment are not the same. Sometimes what is considered minor in the internal Vinaya (Vinaya, discipline) is considered serious in the external system; sometimes what is considered serious in the internal Dharma is considered minor in the external legal system. Ordinary people always reluctantly comply, indulging their own biases. If they want to benefit themselves, they abandon the serious offenses of the internal Vinaya and adhere to the minor offenses of the external system; if they want to harm others, they abandon the minor offenses of the internal Vinaya and rely on the serious offenses of the external system. This not only defiles the current rulers but also completely violates reason and the system. Fortunately, we now have an enlightened Lord who assists the country, harmonizes Yin and Yang, protects the Great Vehicle Dharma like boats and oars, and supports the Three Jewels (Buddha, Dharma, Sangha) like pillars. People from near and far admire your demeanor, and both monastics and laypeople rejoice in this. I, a humble monk, have studied the Vinaya and have encountered cases sent by the Sangha, consulting lawyers, making detailed decisions, and seeking the Buddha's earnest teachings. The country has national laws, and the Sangha has monastic rules. If disputes arise among monks, I do not know what to base the judgment on. I respectfully submit this document, awaiting your reply, hoping to form a covenant that can be followed forever. Submitted by Shakyamuni Tan Yuan.

Letter to Lawyer Yuan (with Reply)

Shakyamuni Hui Jin

Hui Jin (Hui Jin) pays homage (He Nan, meaning 'obeisance' in Sanskrit): I have heard that seeking a teacher takes a long time to meet with propriety and understanding. I, Hui Jin, have received your kindness and hospitality in a short time. In the past, Zou Yang's letter was introduced to the emperor; Song Yu's exposition of Fu was rewarded with fertile fields. Moreover, Kang Senghui (Kang Senghui) came to the Wu kingdom and was worthy of being a teacher; Kasyapa Matanga (Kasyapa Matanga) entered the Han dynasty, and his actions conformed to the Vinaya. Therefore, the Dharma needs people to propagate it, and virtue does not exist in isolation. Comparing myself to the ancients is not the same example. How can I falsely receive favor and enjoy generous treatment? This is fame exceeding my reality, and praise exceeding my person. It is just that the Dharma wheel (Dharma wheel, Buddhist teachings) has just begun to turn, and those who seek to learn are like clouds. Not only is the atmosphere the same within the four seas, but the world also admires righteousness, so that those carrying books come shoulder to shoulder from afar, and those who return to benevolence come one after another. What is the formation of a market at the foot of Mount Hua? Raising sleeves is like a curtain, how can one stand alone before others?

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代。況乃闡禪定之初門。開智慧之燈炬。信實傾河倒海宣說不窮。先進者陷於金城。後生者摧其利齒。可號熏修戒善。能令十地瓔珞守持身行。則使八正莊嚴允穆聖凡葉和幽顯。加有懷鉛握錐之好。聚螢流麥之勤。或剖蚌求珠。開河出寶。而慧津一分無取。內外靡聞。學謝懸鐘言慚散粉。同斯曲木空廁直蘭。類此蒹葭謬參玉樹。乃知滄溟汪濊。不待豪滴之珠。華岳穹崇。寧俟游塵之壤。譬茲秋鳳如彼春林。墜獨葉不預百枝。落一毛何關六翮。正言身名仰委觸途憑累。區區寸誠喻如皎日。不意三邊有務四郊多壘。致使虧替講筵請益成廢及言悲鯁寧可具披。所冀難靜障除更敦咨受。不任戀結。行遣祇承。慧津和南。

瑗律師答

信來枉告良用憮然。余學慚技癢人非準的。中雖曾講授不異管內𨶳天。豈足作范後昆踵武前哲。蓋身疾弗瘳門人引去。一師盛業廢而莫傳。五十之年忽焉將至。長夜永懷惆悵何已。未有好事者日相請逼。遂以罷老覆成自勵。如法師數子本出名家。洛下奇才當今利齒。必欲探核論部任持律藏。方為美器日見絕塵。復有海表奇僧聚中開士。皆學無常師。不遠而至訪道質疑。足稱一時之樂。不意胡兵犯蹕虜馬飲江。塔廟焚如義徒道殣。即日京華故老倚席不談乃復爰訪幽痾。令其訓導久廢無次。

【現代漢語翻譯】 現代漢語譯本：更何況是闡述禪定的入門方法，開啟智慧的燈炬。真實不虛的道理，如同江河倒流般宣說不盡。先進之人深陷於金城（比喻堅固的執著），後生之人摧毀他們的利齒（比喻破除他們的辯才）。可以稱之為長期熏修戒律善行，能夠使十地菩薩用瓔珞（比喻功德）來守護自己的身行。那麼就能使八正道莊嚴，聖人凡人都和諧，顯現和隱微都相符。加上有喜愛讀書寫作的習慣，有聚螢流麥（比喻勤學苦讀）的勤奮。或者剖開蚌殼尋找珍珠，開挖河道發現寶藏。然而對於佛法的智慧卻一分也沒有領悟，對於內外典籍都默默無聞。學問如同懸掛的鐘一樣空洞，言辭如同散落的粉末一樣慚愧。如同彎曲的樹木只能做廁所的橫樑，不能成為棟樑之材；又像蒹葭（一種雜草）錯誤地混雜在玉樹之中。這才知道滄海的浩瀚，不需要一滴水珠來增加；華山的崇高，不需要一點塵土來堆積。譬如秋風之於春林，掉落一片葉子不會影響到百枝；掉落一根毛髮，與六翮（翅膀）又有什麼關係呢？說到底，身名都仰仗于外物，到處依賴於他人。我這小小的寸心，就像皎潔的太陽一樣。沒想到邊境戰事不斷，四郊戰火紛飛。導致講經說法荒廢，請教學習也停止了。說到這裡，悲傷哽咽，實在無法一一傾訴。只希望困難平息，障礙消除，能夠更加努力地請教學習。實在不勝依依不捨之情。一切行動都遵從您的指示。慧津合十。

瑗律師回答：

收到來信，枉費您告知，實在讓我感到悵然。我的學識淺薄，技藝生疏，人也不是什麼標準。雖然曾經講授過佛法，也不過是在管中窺天。怎麼能夠作為後輩的榜樣，追隨前人的腳步呢？況且我身患疾病，難以痊癒，門人也紛紛離去。一位老師的盛業，就這樣荒廢而無法傳承。五十歲的年紀，轉眼就要到了。長夜漫漫，心中惆悵不已。幸好還有好事之人，每天都來請我講法。於是我就以『老有所為』來勉勵自己。像法師您這樣的幾位，本來就是名門之後。是洛陽的奇才，當今的辯論高手。一定要深入研究論藏，承擔起律藏的重任。才能成為美好的器物，一天比一天更加出類拔萃。還有海外來的奇僧，聚會中的開悟之人。他們都以天下為師，不遠萬里而來，訪道求疑。這足以稱得上是一時的盛事。沒想到胡兵入侵，戰火燒到京城，敵人的戰馬在長江邊飲水。寺廟被焚燬，僧侶們在道路上餓死。如今京城的老人們，都靠著蓆子不說話了，您卻又來探望我這幽深的疾病。使得我的教導，長期荒廢，沒有次序。

【English Translation】 English version: Moreover, it elucidates the initial methods of Chan meditation and ignites the lamp of wisdom. The truthful and unwavering principles are expounded inexhaustibly, like rivers flowing backward. Those who advance become trapped in the golden city (a metaphor for firm attachments), while later generations destroy their sharp teeth (a metaphor for breaking their eloquence). It can be called the long-term cultivation of precepts and virtuous deeds, enabling the Bodhisattvas of the Ten Grounds to safeguard their conduct with necklaces (a metaphor for merits). Then it can make the Eightfold Path dignified, saints and mortals harmonious, and the manifest and hidden in accord. In addition, there is the habit of loving reading and writing, and the diligence of gathering fireflies and flowing wheat (metaphors for diligent study). Or opening shells to find pearls, digging rivers to discover treasures. However, not even a fraction of wisdom of Dharma is comprehended, and there is no knowledge of internal and external scriptures. Learning is as empty as a hanging bell, and words are as ashamed as scattered powder. Like crooked wood that can only be used as a beam in a toilet, unable to become a pillar; like reeds mistakenly mixed among jade trees. Only then do we know that the vastness of the ocean does not need a drop of water to increase it; the loftiness of Mount Hua does not need a speck of dust to accumulate it. Just as the autumn wind is to the spring forest, the falling of a single leaf does not affect the hundred branches; the falling of a single hair has nothing to do with the six wings. In the end, fame and life depend on external things, and everywhere relies on others. My small sincerity is like the bright sun. Unexpectedly, there are constant wars on the borders and flames of war in the suburbs. This has led to the abandonment of lecturing and the cessation of learning. Speaking of this, I am choked with sadness and cannot express it all. I only hope that the difficulties will subside, the obstacles will be removed, and I can work harder to ask for instruction and learning. I am truly overwhelmed with reluctance to part. All actions will follow your instructions. Huijin puts his palms together.

Lawyer Yuan replied:

Receiving your letter, troubling you to inform me, truly makes me feel disappointed. My knowledge is shallow, my skills are unskilled, and I am not a standard. Although I have lectured on the Dharma, it is only like looking at the sky through a pipe. How can I be a role model for future generations, following in the footsteps of predecessors? Moreover, I am suffering from illness and it is difficult to recover, and my disciples have left one after another. The great work of a teacher has been abandoned and cannot be passed on. The age of fifty is coming in the blink of an eye. The long night is long, and my heart is filled with sorrow. Fortunately, there are still good people who come to ask me to lecture on the Dharma every day. So I encourage myself with 'being useful in old age'. Like you, Dharma Master, several of you are originally from famous families. You are the talents of Luoyang, the debaters of today. You must study the treatises in depth and take on the responsibility of the Vinaya Pitaka. Only then can you become beautiful vessels, becoming more and more outstanding every day. There are also strange monks from overseas, enlightened people in gatherings. They all take the world as their teacher, and come from afar to visit and ask questions. This is enough to be called a great event of the time. Unexpectedly, the barbarian soldiers invaded, the flames of war reached the capital, and the enemy's warhorses drank on the banks of the Yangtze River. Temples were burned down, and monks starved to death on the roads. Now the old people in the capital are leaning on their mats and not speaking, but you have come to visit my deep illness. This has caused my teaching to be abandoned for a long time, without order.

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何以誨人。故乃荊棘生乎口中。雌黃謬于舌杪矣。煎水求冰未足為喻。佇能近顧方陳寸款。瑗白。

隋煬帝于天臺山顗禪師所受菩薩戒文

弟子基承積善生長皇家。庭訓早趨貽教夙漸。福履攸臻妙機頓悟。恥崎嶇于小徑。希優遊于大乘。笑息止於化城。誓舟航于彼岸。開士萬行戒善為先。菩薩十受專持最上。喻立宮室先必基趾。徒架虛空終不能成。孔老釋門咸資镕鑄。不有軌儀孰將安仰。誠復能仁奉為和上。文殊冥作阇梨。而必藉人師顯傳聖授。自近之遠感而遂通。波侖罄髓于無竭。善財亡身於法界。經有明文非徒臆說。深信佛語幸遵時導。

禪師佛法龍象。戒珠圓凈定水清澄。因靜發慧安無礙辯。先物后己謙挹成風。名稱遠聞眾所知識。弟子所以虔誠遙注命楫遠迎。每慮緣差值諸留難。亦既至止心路豁然。及披雲霧即銷煩惱。以年月日。于揚州金誠設千僧會。敬受菩薩戒。戒名為孝。亦名制止。方便智度歸宗奉極作大莊嚴。同如來慈普諸佛愛等視四生猶如一子。云云。既受戒己。便舉法名。詺帝為總持菩薩也。帝頂受已白曰。大師禪慧內融導之以法澤。可奉名為智者。斯同梁高舉約法師之徽號矣。

天臺智者禪師與煬帝書

文多不載備所撰續高僧傳。

統略凈住子凈行法門序

【現代漢語翻譯】 現代漢語譯本： 如何教導他人？所以說，口中才會長出荊棘，舌尖才會出現謬誤。想用煮沸的水來求得冰，這比喻根本不足以說明問題。希望您能稍微關注一下，我才能陳述我的心意。 瑗進言。

隋煬帝在天臺山顗禪師處所受菩薩戒文

弟子楊廣，承蒙祖上積德，生長在皇家。從小就接受庭訓，很早就受到教誨的薰陶。如今福運亨通，對佛法的精妙之處頓然領悟。我恥于在小路上崎嶇前行，希望在大乘佛法中自由自在地遨遊。我笑那些停留在化城（比喻虛幻的境界）的人，我發誓要乘著法船到達彼岸。菩薩的萬種修行，以戒律和善行為先。菩薩所受的十種戒律，要專心奉持最上乘的戒律。這好比建造宮室，必須先打好地基，如果只是在虛空中搭建，最終是無法成功的。孔子、老子和釋迦牟尼的教義，都需要加以融合和提煉。如果沒有規範和準則，又將依靠什麼呢？我誠心奉請能仁（釋迦牟尼佛）作為我的和尚（戒和尚），文殊菩薩在冥冥之中作為我的阇梨（梵語，意為軌範師），但仍然必須藉助人師來顯明地傳授聖人的教誨。從近及遠，通過感應而達到通達。波侖（Purana，意為富樓那尊者）傾盡心髓于無盡的佛法，善財童子爲了求法而捨棄自身於法界。經典中有明確的記載，並非我憑空臆想。我深信佛陀的教誨，希望遵從時代的引導。

禪師您是佛法中的龍象，戒律像戒珠一樣圓滿清凈，禪定像水一樣澄澈。因為清凈而生髮智慧，安住于無礙的辯才。先人後己，謙虛禮讓成為您的風尚。您的名聲遠揚，衆所周知。弟子我因此虔誠地遙望，將性命寄託于您，遠道而來迎接您。我常常擔心因緣有差錯，遇到各種阻礙和困難。如今既然已經到達這裡，心中豁然開朗。撥開雲霧，煩惱立刻消散。在某年某月某日，于揚州金誠寺設定千僧齋會，恭敬地受持菩薩戒。這戒律名為孝，也名為制止（制止惡行）。以方便和智慧為歸宿，以奉行為極致，作為最大的莊嚴。如同如來的慈悲，普愛一切眾生，諸佛平等看待四生（胎生、卵生、濕生、化生），猶如看待自己的孩子。等等。受戒完畢后，便取法名，稱呼皇帝為總持菩薩。皇帝頂戴受持后說道：大師您的禪定和智慧融于內心，用佛法來引導我們，可以尊奉您為智者。這就像當年梁朝高祖尊稱約法師為大師一樣。

天臺智者禪師與煬帝的書信

文中內容繁多，不在此一一記載，詳細內容請參考所撰寫的《續高僧傳》。

《統略凈住子凈行法門序》

English version: How can one instruct others? That is why thorns grow in the mouth, and errors appear on the tip of the tongue. Trying to obtain ice from boiling water is an inadequate analogy. I hope you can pay some attention so that I can express my true feelings. I, Yuan, submit this.

The Bodhisattva Precepts Received by Emperor Yang of Sui at Tiantai Mountain from Chan Master Yi

Your disciple, Yang Guang, inheriting accumulated virtue, was born into the royal family. From an early age, I received family instructions, and was gradually influenced by teachings. Now, fortune has arrived, and I have suddenly awakened to the subtleties of the Dharma. I am ashamed to trudge along narrow paths, and I aspire to roam freely in the Great Vehicle (Mahayana). I laugh at those who stop at the Transformation City (a metaphor for an illusory state), and I vow to sail to the other shore. Among the myriad practices of a Bodhisattva, precepts and good deeds come first. Of the ten precepts received by a Bodhisattva, one must wholeheartedly uphold the supreme precepts. This is like building a palace, where one must first lay the foundation. If one only builds in the void, it will ultimately not succeed. The teachings of Confucius, Lao Tzu, and Shakyamuni all need to be integrated and refined. Without norms and standards, what shall we rely on? I sincerely invite the Able One (Shakyamuni Buddha) to be my Upadhyaya (preceptor), and Manjushri Bodhisattva to be my Acharya (teacher) in the unseen realm, but it is still necessary to rely on a human teacher to clearly transmit the teachings of the saints. From near to far, through resonance, one can achieve understanding. Purana (Purna) exhausted his essence in the inexhaustible Dharma, and Sudhana (Sudhana-kumara) sacrificed himself in the Dharma Realm for the sake of seeking the Dharma. There are clear records in the scriptures, not just my own conjecture. I deeply believe in the Buddha's teachings and hope to follow the guidance of the times.

Chan Master, you are a dragon and elephant in the Buddha Dharma, your precepts are as perfect and pure as a precept jewel, and your samadhi (meditative concentration) is as clear as water. Because of purity, wisdom arises, and you abide in unobstructed eloquence. Putting others before yourself, humility and courtesy have become your style. Your name is widely known and recognized by all. Therefore, your disciple reverently looks up to you from afar, entrusting my life to you, and coming from afar to welcome you. I often worry that there may be errors in conditions, encountering various obstacles and difficulties. Now that I have arrived here, my heart is enlightened. Parting the clouds and mist, afflictions immediately dissipate. On a certain day, month, and year, at Jincheng Temple in Yangzhou, I respectfully receive the Bodhisattva precepts at a gathering of a thousand monks. These precepts are called Filial Piety, and also called Restraint (restraining evil deeds). Taking skillful means and wisdom as the ultimate goal, taking practice as the ultimate, making great adornments. Like the compassion of the Tathagata, universally loving all beings, all Buddhas equally regard the four kinds of birth (womb-born, egg-born, moisture-born, transformation-born) as if they were their own children. And so on. After receiving the precepts, a Dharma name was given, calling the Emperor 'Sarva-dhāraṇī Bodhisattva'. The Emperor received it with reverence and said: 'Master, your Chan and wisdom are integrated within, and you guide us with the Dharma. You can be honored as 'Wise One'. This is like how Emperor Gaozu of the Liang Dynasty honored Dharma Master Yue as a great master.'

Letter from Chan Master Zhiyi of Tiantai to Emperor Yang

The text is extensive and will not be recorded here in detail. Please refer to the 'Continued Biographies of Eminent Monks' that I have written for details.

Preface to 'A Comprehensive Outline of the Pure Conduct Dharma Gate for Pure-Dwelling Sons'

【English Translation】 How to instruct people? Therefore, thorns grow in the mouth, and errors appear on the tip of the tongue. Boiling water to seek ice is not enough to be an analogy. I hope you can take a little care so that I can state my intentions. Yuan reports.

The Bodhisattva Precepts Received by Emperor Yang of Sui at Tiantai Mountain from Chan Master Yi

Disciple Ji inherited accumulated good deeds and grew up in the royal family. Family teachings were followed early, and instruction was gradually received early on. Fortune and blessings have arrived, and a wonderful opportunity for sudden enlightenment has occurred. I am ashamed to struggle on small paths, and I hope to leisurely roam in the Great Vehicle. I laugh at stopping in the Transformation City, and I vow to sail to the other shore. For a Bodhisattva, myriad practices begin with precepts and good deeds. The ten precepts of a Bodhisattva should be upheld with utmost dedication. It is like building a palace, where the foundation must be laid first. Building in empty space will ultimately not succeed. The teachings of Confucius, Lao Tzu, and Shakyamuni all require integration and refinement. Without rules and standards, what will we rely on? I sincerely invite the Able One (Shakyamuni) to be my Upadhyaya, and Manjushri to secretly act as my Acharya. However, it is still necessary to rely on a human teacher to clearly transmit the sacred teachings. From near to far, through feeling, one can achieve understanding. Purana exhausted his essence in the inexhaustible, and Sudhana abandoned his body in the Dharma Realm. There are clear statements in the scriptures, not just my own speculation. I deeply believe in the Buddha's words and am fortunate to follow the guidance of the times.

The Chan Master is a dragon and elephant of the Buddha Dharma. The precepts are as round and pure as a pearl, and the samadhi is as clear as water. Wisdom arises from stillness, and one abides in unobstructed eloquence. Putting others before oneself, humility and respect have become the norm. The name is widely known and recognized by all. Therefore, the disciple respectfully looks up from afar, entrusting life to you, and welcoming you from afar. I often worry about differences in conditions and encountering various difficulties. Now that I have arrived, the mind is clear. As the clouds and mist dissipate, afflictions vanish. On a certain date, at Jin Cheng Temple in Yangzhou, a thousand-monk assembly was held to respectfully receive the Bodhisattva precepts. The precepts are called Filial Piety and also Restraint. Expedient wisdom is the ultimate goal, and practice is the ultimate, creating great adornment. Like the compassion of the Tathagata, universally loving all beings, all Buddhas regard the four births as if they were their own children. And so on. After receiving the precepts, a Dharma name was given, calling the Emperor 'Sarva-dhāraṇī Bodhisattva'. The Emperor received it with reverence and said, 'Master, your Chan and wisdom are integrated within, guiding us with the Dharma. You can be honored as 'Wise One'. This is the same as when Emperor Gao of Liang honored Dharma Master Yue with the title.'

Letter from Chan Master Zhiyi of Tiantai to Emperor Yang

Much of the text is not recorded here, but is detailed in the 'Continued Biographies of Eminent Monks' that I have written.

Preface to 'A Comprehensive Outline of the Pure Conduct Dharma Gate for Pure-Dwelling Sons'

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終南太一山釋氏

夫凈住之來。其流尚矣。祖述法王開化道達之方。統引群生履信成濟之務也。是以正法存沒畢乘信毀之功。神用昏明終藉惰勤之力。竊開輪王興運肇于有劫之初。法主膺期開于濁域之始。其故何耶。良有以也。諒由淳薄結于夙心。故使機感隆于視聽。自教流震土六百餘年。道俗崇仰其蹤可悉。至於知機明略弘贊被時。垂清范于遺黎。導成規于得信者。斯文在斯。可宗鏡矣。昔南齊司徒竟陵王文宣公蕭子良者。崇仰釋宗深達至教。註釋經論鈔略詞理。掩邪道而辟正津。弘一乘而揚七眾。世稱筆海。時號智山。或通夢于獨尊。謚天王之嘉稱。或冥授于經唄。傳神度之英。規其德難詳輒從蓋闕。以齊永明八年。感夢東方普光世界天王如來樹立凈住凈行法門。因其開衍。言凈住者。即布薩之翻名。布薩天言。凈住人語。或云增進。亦稱長養通道及俗俱稟修行。所謂凈身口意。如戒而住。故曰凈住也。子者紹繼為義。以三歸七眾制御情塵善根增長紹續佛種。故曰凈住子也。言凈行法門者。以諸業凈所以化行於世。了諸法門。故有性相差別。始於懷鉛終於絕筆。凡經七旬兩帙都了。遂開筵廣第盛集英髦。躬處元座談敘宗致。十眾云合。若赴華陰之墟。四部激揚。同謁靈山之會。咸曰。聞所未聞。清

【現代漢語翻譯】 現代漢語譯本： 終南太一山的佛家弟子。 關於『凈住』的由來，其源流非常久遠。傚法佛陀（法王，Dharma Raja）開化引導眾生的方法，統領眾生履行信仰成就的事務。因此，正法（正法，Saddharma）的存亡取決於人們的信奉或詆譭，精神作用的顯明或昏昧最終依賴於精進或懈怠的力量。我私下認為，轉輪聖王（輪王，Chakravartin）的興起和運勢開始於有劫之初，佛法之主應運而生於混濁世界的開端。這是什麼緣故呢？確實是有原因的。大概是因為淳樸或澆薄的風氣根植於人們長久以來的心念，所以才使得機緣感應在視聽上顯得重要。自從佛教傳入中國六百多年以來，僧俗大眾崇尚仰慕，其事蹟都可以詳細瞭解。至於那些能夠了解時機、具有明智策略、弘揚讚美佛法並影響時代的人，他們為後世留下了清凈的典範，為獲得信仰的人指明了正確的道路，這些事蹟都記載在這裡，可以作為借鑑。從前南齊的司徒、竟陵王文宣公蕭子良，崇尚仰慕佛教，深刻理解佛教的精深教義。他註釋經書和論著，摘錄詞句和義理，以此來壓制邪道，開闢正道；弘揚一乘佛法，宣揚七眾弟子。世人稱他為『筆海』，當時號稱『智山』。他有時在夢中與獨尊佛相通，被追諡為『天王』的美稱；有時在冥冥之中被授予經文和讚歌，傳揚神奇的教化。他的功德難以詳盡描述，姑且從略。在齊永明八年，他夢見東方普光世界的天王如來樹立了凈住凈行法門。因此加以闡發。所謂『凈住』，就是布薩（布薩，Posadha）的另一種說法。『布薩』是梵語，翻譯成漢語就是『凈住』。也可以說是『增進』，也稱為『長養』，僧俗都可以稟受修行。所謂清凈身口意，如戒律而安住，所以叫做『凈住』。『子』的意思是紹繼。用三歸依和七眾戒律來控制情慾塵勞，使善根增長，紹續佛種，所以叫做『凈住子』。『凈行法門』的意思是，用各種清凈的行業來教化世人。瞭解各種法門，所以有自性和現象的差別。從開始動筆到最終完成，總共經歷了七十天，完成了兩卷。於是開設盛大的宴席，廣泛邀請傑出的人才，親自坐在主位上，談論佛法的宗旨和意義。十眾弟子云集，好像前往華山北面的集市；四部弟子激情昂揚，如同朝拜靈鷲山的盛會。大家都說：『聞所未聞，清』

【English Translation】 English version: A Buddhist disciple from Mount Taiyi in Zhongnan. The origin of 'Pure Abiding' (凈住, Jingzhu) is very ancient. It emulates the methods of the Buddha (Dharma Raja, 法王) in enlightening and guiding sentient beings, leading them to fulfill the tasks of faith and accomplishment. Therefore, the survival or demise of the True Dharma (Saddharma, 正法) depends on people's belief or slander, and the manifestation or obscurity of spiritual function ultimately relies on the power of diligence or laziness. I privately believe that the rise and fortune of the Chakravartin (Wheel-Turning King, 輪王) began at the beginning of the kalpa, and the master of the Dharma appeared in response to the beginning of the turbid world. Why is this so? There is indeed a reason. It is probably because the atmosphere of purity or shallowness is rooted in people's long-standing thoughts, which makes the opportunities and responses seem important in sight and hearing. Since Buddhism was introduced to China more than 600 years ago, monks and laypeople have admired and revered it, and its deeds can be understood in detail. As for those who can understand the times, have wise strategies, promote and praise the Dharma, and influence the era, they have left a pure model for future generations and pointed out the right path for those who have gained faith. These deeds are recorded here and can be used as a reference. In the past, Xiao Ziliang, the Duke Wenxuan of Jingling and Minister of Works of the Southern Qi Dynasty, admired Buddhism and deeply understood its profound teachings. He annotated scriptures and treatises, excerpted words and meanings, in order to suppress heresy and open up the right path; promoted the One Vehicle (Ekayana) and propagated the Seven Assemblies (七眾). People called him 'Sea of Writing' (筆海), and at that time he was known as 'Mountain of Wisdom' (智山). Sometimes he communicated with the Ekagra Buddha (獨尊) in his dreams and was posthumously honored with the beautiful title of 'Heavenly King' (天王); sometimes he was secretly granted scriptures and hymns, spreading miraculous teachings. His merits are difficult to describe in detail, so I will omit them for now. In the eighth year of Yongming in the Qi Dynasty, he dreamed that the Tathagata (如來) of the Eastern Universal Light World established the Pure Abiding and Pure Conduct Dharma Gate. Therefore, it was elaborated. The so-called 'Pure Abiding' is another way of saying Posadha (布薩). 'Posadha' is a Sanskrit word, which translates to 'Pure Abiding' in Chinese. It can also be said to be 'Advancement' (增進), also known as 'Nourishment' (長養), which can be received and practiced by both monks and laypeople. The so-called purifying body, speech, and mind, abiding in accordance with the precepts, is therefore called 'Pure Abiding'. 'Son' (子) means to inherit. Using the Three Refuges (三歸依) and the Seven Assemblies precepts to control desires and defilements, to increase good roots, and to continue the Buddha's seed, is therefore called 'Pure Abiding Son'. 'Pure Conduct Dharma Gate' means to teach the world with various pure actions. Understanding various Dharma Gates, there are differences in self-nature and phenomena. From the beginning of writing to the final completion, it took a total of seventy days to complete two volumes. Therefore, a grand banquet was held, and outstanding talents were widely invited. He personally sat in the main seat to discuss the purpose and meaning of the Dharma. The Ten Assemblies (十眾) of disciples gathered, as if going to the market north of Mount Hua; the Four Assemblies (四部) of disciples were passionate and excited, like attending the grand meeting of Mount Ling鷲. Everyone said: 'Unheard of, pure.'

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心傾耳。故江表通德體道乘權。綜而習之用開靈府。陳平隨統被及關河。傳度不虧備于藏部。後進學寡識昧。前修曾不披尋。任情抑斷號曰偽經。相從捐擲。斯徒眾矣。可為悲夫。余以暇景試括檢之。文寔精華理存信本矣。故知今所學教全是師心。心何可師一至如此。是以智度論云。佛滅度后凡所制述弘贊佛經者。並號阿毗達磨。即十二部經之所攝也。聖教明訣理絕凡謀。但以初學或昧未能瞻及。輒又隱括略成一卷。撮梗概之貞明。摘扶疏之茂美。足以啟初心之跬步。標后銳之前縱。又圖而贊之廣于寺壁。庶使愚智齊曉識信牢強。萬載之道遐開。七眾之基成立。敬而信者是稱凈行之人。宗而行之不亡凈住之目。貽厥諸友知其意焉。

凈住子凈行法

南齊文宣公

皇覺辨德門第一

九十六種道而佛道為最上勝者。非無其義。夫立名所以表德。非德無以顯名。有名未必具德。有德名非虛唱。是知名有真假。德有虛實。豈可道俗混同竊名假實而不辨析者乎。今睹殊教異軌分衢舛跡。未嘗不有其名而闕其德。不無其稱而求其用。是知有名無德者外道也。有德有名者佛道也。譬若濟海托舟踐途寄足。故經云。直心是道場。無虛假故。發行是道場。能辨事故。如是四弘六度俱稱道場。藉如此之勝因。獲若

【現代漢語翻譯】 現代漢語譯本：

專心傾聽。因此，江表（指長江以南地區）通達德行、體悟佛道、掌握權宜之法。全面地學習和運用，以開啟智慧。陳平（人名）的功績普及到整個關河（指函谷關以西的地區）。佛法的傳授沒有缺失，完備地儲存在藏經之中。後來的學習者知識淺薄愚昧，前代的修行者不曾深入研究。隨意地壓制和判斷，稱之為『偽經』，互相跟從，丟棄這些經典。這種情況真是令人悲哀啊！我利用空閑時間嘗試整理這些經典，發現文辭確實是精華，道理也真實可靠。因此我知道現在所學的教義全是出於自己的主觀臆斷。主觀臆斷怎麼可以作為老師呢？竟然到了這種地步！所以《智度論》說：『佛陀涅槃后，凡是製作、闡述、弘揚佛經的人，都稱為阿毗達磨（Abhidharma，論藏），也就是十二部經所包含的內容。』聖人的教誨明確而深刻，道理超越了凡人的思慮。只是因為初學者或許不明白，不能理解，於是又概括地整理成一卷，摘取梗概的精要，選取扶疏的茂盛之處，足以啓發初學者的第一步，作為後來的學習者趕超前人的引導。又繪製圖像並加以讚頌，廣泛地張貼在寺廟的墻壁上，希望使愚笨和聰明的人都能明白，使信仰牢固而堅定。使萬代的佛法得以弘揚，使七眾弟子的基礎得以建立。恭敬而信仰的人，可以稱為具有清凈行為的人。遵循而實踐的人，不會失去清凈安住的稱號。留給各位同修，讓他們明白我的用意。

《凈住子凈行法》

南齊文宣公

皇覺辨德門第一

九十六種道中，佛道是最殊勝的，這並非沒有道理。確立名稱是爲了彰顯德行，沒有德行就無法彰顯名稱。有名聲未必具備德行，有德行的人，名聲並非虛假。因此，要知道名聲有真假，德行有虛實。怎麼可以將道士和僧人混為一談，竊取名號，虛假地冒充而不加以辨別呢？現在看到不同的教派，不同的道路，分歧的足跡，沒有不有名聲而缺乏德行的，沒有不有稱謂而求不到實際作用的。因此，要知道有名無德的是外道，有德有名的才是佛道。譬如渡海要依靠船隻，行走要依靠雙腳。所以經書上說：『直心是道場，因為沒有虛假。』『發行是道場，因為能夠辨別事理。』像這樣，四弘誓願、六度萬行都稱為道場。憑藉如此殊勝的因緣，獲得如此殊勝的果報。

【English Translation】 English version:

Listen attentively. Therefore, those in Jiangbiao (the region south of the Yangtze River) understand virtue, comprehend the Dao, and wield expedient means. They comprehensively study and apply these principles to open up their spiritual minds. Chen Ping's (a historical figure) merits extended throughout Guanhe (the region west of Hangu Pass). The transmission of the Dharma was without loss, fully preserved within the Tripitaka. Later learners are shallow and ignorant, while previous practitioners have not deeply explored the teachings. They arbitrarily suppress and judge, calling them 'false scriptures,' and follow each other in discarding these texts. This situation is truly lamentable! I have taken advantage of my leisure time to try to organize these scriptures, and I have found that the writing is indeed the essence, and the principles are true and reliable. Therefore, I know that the teachings that are now being learned are all based on one's own subjective assumptions. How can subjective assumptions be a teacher? It has come to this! Therefore, the Mahaprajnaparamita Shastra says: 'After the Buddha's Parinirvana, all those who create, explain, and promote the Buddhist scriptures are called Abhidharma (commentaries), which are included in the twelve divisions of the scriptures.' The teachings of the sages are clear and profound, and the principles transcend the thoughts of ordinary people. It is only because beginners may not understand and cannot comprehend them that they have been summarized and organized into a single volume, extracting the essence of the outline and selecting the lush and beautiful parts, which is enough to inspire the first step of beginners and serve as a guide for later learners to catch up with their predecessors. Furthermore, images are drawn and praised, and widely posted on the walls of temples, hoping to make both the foolish and the wise understand, and to make faith firm and strong. May the Dharma be promoted for ten thousand generations, and may the foundation of the seven assemblies be established. Those who are respectful and faithful can be called people with pure conduct. Those who follow and practice will not lose the title of pure abiding. Leave it to all fellow practitioners so that they may understand my intention.

Pure Abiding Son's Pure Conduct Dharma

Duke Wenxuan of the Southern Qi Dynasty

Chapter One: Discriminating Virtue of the Imperial Enlightenment

Among the ninety-six kinds of paths, the Buddha's path is the most supreme, and this is not without reason. Establishing a name is to manifest virtue, and without virtue, a name cannot be manifested. Having a name does not necessarily mean having virtue, but for those with virtue, their name is not a false claim. Therefore, one must know that names have truth and falsehood, and virtues have emptiness and reality. How can one confuse Daoists and monks, steal titles, and falsely pretend without distinguishing them? Now, seeing different religions, different paths, and divergent traces, there is none that does not have a name but lacks virtue, none that does not have a title but cannot find practical use. Therefore, one must know that those with names but without virtue are external paths, and those with both virtue and name are the Buddha's path. It is like crossing the sea relying on a boat, and walking relying on feet. Therefore, the scriptures say: 'Straightforward mind is the Bodhimanda (place of enlightenment), because there is no falsehood.' 'Initiating practice is the Bodhimanda, because it can distinguish matters.' In this way, the Four Great Vows and the Six Paramitas are all called Bodhimanda. Relying on such supreme causes, one obtains such supreme results.

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斯之妙果。所以解脫去其累般若窮其照。相好表其容法身顯其德。語其至仁則三念齊想。言其自在則無畏獨步。談其累功則十力為用。仰其妙極則不共之法神通方便無量法門。洞達三世了照萬有。卓然明顯英聖超群。故號如來十號具足。既自覺于生死昏夜。又復起于未覺悟者。斯可謂有其名德無不苞。具其美德無不備。故知形端則影直。聲雅則響和。未見貌醜鑒鏡有悅目之華。體矬照水發溢群之觀。書云。不登山無以知天之高。不測水無以知地之厚也。凡如斯之異學。皆漏于佛之大道矣。故經云。世間亦有常樂我凈。出世亦有常樂我凈。世間者有名無義。出世者有名有義。故六師結誓經。問佛名德。佛答云。

最正覺自得。不染一切法。一切智無畏。自然無師保。至獨無等倫。自獲于正道。如來天人尊。一切智力具。

今各既知至德有歸邪正異趣。善惡分逕凡聖路隅。幸得信因果悟非常。順智流入正道。諸賢並能悼川上之不追。悟交臂之潛往。病生滅之無窮。慕我凈之恒樂。凡我咸已仰風餐化割愛辭榮。豈得不懔然增到形命相競者乎。故當清和其性哀愍有形。等心存濟以法惠施。不犯不取有求不逆。常志大乘內外相副。是名具足清凈度門。

辨德門頌

南齊秘書丞王融

紫實昧朱。狂

【現代漢語翻譯】 現代漢語譯本 此乃解脫煩惱的妙果，用般若（Prajna，智慧）來窮盡其照徹一切的能力。佛的相好莊嚴（Lakshana，殊勝的身體特徵）彰顯其容貌，法身（Dharmakaya，佛的法性之身）顯現其功德。說到其至高的仁慈，則是過去、現在、未來三念齊同。說到其自在，則是無所畏懼，獨步天下。談到其累積的功德，則是十力（Ten Powers of a Buddha）為其所用。仰望其妙到極致，則是不共之法（uncommon attributes of the Buddha）、神通、方便和無量法門。通達過去、現在、未來三世，明瞭照見萬有。卓然明顯，英明聖潔，超越一切。所以被稱為如來，十號（Ten Titles of a Buddha）具足。既已自覺于生死輪迴的昏暗長夜，又啓發那些尚未覺悟的人。這可以說是名實相符，美德無不具備。所以說，形體端正，影子就直；聲音優雅，迴響就和諧。沒有見過相貌醜陋的人照鏡子會感到愉悅，體態矮小的人在水中照影會顯得高大。古書上說：『不登山，無以知天之高；不測水，無以知地之厚。』凡是像這樣的其他學說，都遺漏了佛的大道。所以經書上說：『世間也有常、樂、我、凈，出世間也有常、樂、我、凈。』世間的常、樂、我、凈有名無實，出世間的常、樂、我、凈有名有實。所以《六師結誓經》中，問佛的名德，佛回答說： 『最正覺，自得，不染一切法，一切智，無畏，自然無師保，至獨無等倫，自獲于正道，如來天人尊，一切智力具。』 現在各位既然已經知道至高的德行有所歸屬，邪道和正道有不同的趨向，善與惡有不同的途徑，凡夫和聖人有不同的道路。有幸得到相信因果的因緣，領悟到世事無常。順從智慧，流入正道。各位賢者都能哀嘆時光如流水般一去不返，領悟到機會稍縱即逝。厭惡生死輪迴的無窮無盡，嚮往我（Atman，真我）的清凈恒常之樂。我們都已經仰慕佛的風範，節衣縮食，割捨所愛，辭別榮華。豈能不警惕那些爭奪名利，形體和生命相互競爭的人呢？所以應當清靜平和自己的性情，哀憐同情一切有形之物。以平等之心救濟眾生，用法惠施予他們。不侵犯，不偷盜，對於有所求的人不拒絕。常懷大乘之心，內外言行一致。這叫做具足清凈的度門。 《辨德門頌》 南齊秘書丞 王融 紫實昧朱，狂

【English Translation】 English version This is the wonderful fruit of liberation, using Prajna (wisdom) to exhaust its ability to illuminate everything. The Lakshana (auspicious physical characteristics) of the Buddha manifest his appearance, and the Dharmakaya (the Dharma body of the Buddha) reveals his virtues. Speaking of his supreme benevolence, the three thoughts of the past, present, and future are all the same. Speaking of his freedom, he is fearless and walks alone in the world. Talking about his accumulated merits, the Ten Powers of a Buddha are used by him. Looking up to his ultimate subtlety, there are uncommon attributes of the Buddha, supernatural powers, expedient means, and immeasurable Dharma doors. He thoroughly understands the three periods of time, past, present, and future, and clearly illuminates all things. Outstandingly clear, wise, and holy, surpassing everything. Therefore, he is called Tathagata (如來), fully possessing the Ten Titles of a Buddha. Having awakened himself from the dark night of birth and death, he also awakens those who have not yet awakened. It can be said that his name matches his reality, and he possesses all virtues. Therefore, it is said that if the body is upright, the shadow will be straight; if the sound is elegant, the echo will be harmonious. No one has seen an ugly person feel happy looking in the mirror, or a short person appear tall when reflected in the water. The ancient books say: 'Without climbing a mountain, one cannot know the height of the sky; without measuring water, one cannot know the thickness of the earth.' All such other doctrines have missed the great path of the Buddha. Therefore, the scriptures say: 'The world also has permanence, bliss, self, and purity; the transcendent world also has permanence, bliss, self, and purity.' The permanence, bliss, self, and purity of the world have names but no reality; the permanence, bliss, self, and purity of the transcendent world have names and reality. Therefore, in the Sutra of the Vow of the Six Teachers, when asked about the Buddha's name and virtues, the Buddha replied: 'Most perfectly enlightened, self-obtained, undefiled by all dharmas, all-knowing, fearless, naturally without a teacher or protector, supremely unique without equal, self-attained to the right path, the Tathagata, honored by gods and humans, possessing all wisdom and power.' Now that you all know that supreme virtue has a destination, that evil and righteousness have different paths, that good and evil have different routes, and that ordinary people and saints have different roads. Fortunately, you have obtained the cause of believing in karma and realized the impermanence of things. Follow wisdom and flow into the right path. All of you virtuous ones can lament the irretrievability of time like flowing water, and realize that opportunities pass quickly. Disgusted with the endless cycle of birth and death, yearn for the pure and constant bliss of the Atman (true self). We have all admired the Buddha's example, economizing on food and clothing, giving up what we love, and bidding farewell to glory. How can we not be vigilant against those who compete for fame and profit, with their bodies and lives competing against each other? Therefore, one should purify and harmonize one's nature, and have compassion for all sentient beings. With an equal mind, save all beings and bestow Dharma upon them. Do not invade, do not steal, and do not refuse those who ask for something. Always cherish the heart of the Mahayana (Great Vehicle), and be consistent in words and deeds. This is called fully possessing the pure gate of deliverance. Ode to Discriminating Virtue By Wang Rong, Secretary of the Southern Qi Dynasty Purple fruit obscures vermilion, mad

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斯濫哲。舛逕揚鏕。分源競枻。麗景或幽。澄舒每缺。水激波生。煙深火滅。情端徒總。理向空蔽。不有明心。誰驅聖轍。

開物歸信門第二

如來愍念眾生愛同一子。何常不以善權方便弘濟益之津乎。所以垂形丈六表現靈儀。隨方應感法身匪一。及其金容托體相好莊嚴。顯發眾生欣樂瞻睹。行則大千震動眾魔懾伏。住則洞達諸定外道歸化。坐則演示方等釋梵咨仰。臥則開一實道三乘稟德。言則三塗靜苦。笑則四生受樂。聞聲者證道。見形者解脫。當此之時。豈不盛哉。今者雖稟精靈昏惑障重。進不睹分衛國城。退不聞八音辯說。將由罪業深厚煩惱牢固。非惟恐不見前佛后佛來聖近賢。深憂惡道無由可絕。發如此意。實有切情之悲。運如是想。不覺痛心之苦。豈容順默使流晏安苦海沉淪沸火而不自拔者乎。當須慷慨懔厲挫情折意生增上心。懺悔滅罪去諸塵累。乃可歸信。自不堅強其志亡身捨命捍勞忍苦銜悲惻愴者。將恐煩惱熾火無由而滅。無明重闇開了未期。譬如牢獄重囚具嬰眾苦抱長枷穿大械。帶金鉗負鐵鎖捶撲其軀。膿瘡穢爛周遍形骸。臭惡纏匝而欲以此狀求見國主貴臣。雖復一心無怠懇誠嘉到。恐升高殿踐玉筵。亦無由而果。假令愍念欲睹為難。何以故。以其具諸罪惡不離苦具故。若去枷脫鎖洗垢

{ "translations": [ "現代漢語譯本", "斯濫哲：愚昧無知。", "舛逕揚鏕：錯誤的道路上塵土飛揚。", "分源競枻：在支流中爭相劃船。", "麗景或幽：美麗的景色有時也會變得幽暗。", "澄舒每缺：清澈舒適總是短暫。", "水激波生：水流湍急則波濤洶涌。", "煙深火滅：煙霧太濃則火焰熄滅。", "情端徒總：情感的源頭徒勞地彙集。", "理向空蔽：真理被空虛所遮蔽。", "不有明心：如果沒有明亮的心。", "誰驅聖轍：誰來遵循聖人的足跡？", "", "開物歸信門第二", "", "如來（Tathagata，佛的稱號）憐憫眾生，愛護他們如同愛護自己的孩子一樣。他總是用各種善巧方便來弘揚佛法，救濟眾生，使他們得到利益。因此，他顯現出丈六金身，展現出神聖的儀容。他根據不同的地方和眾生的根器而應化，他的法身並非只有一個。他的金色的容貌和莊嚴的相好，使眾生歡喜地瞻仰。他行走時，大千世界震動，眾魔懾服。他安住時，能洞察諸種禪定，使外道歸順。他端坐時，能演示方等經典，使釋梵天王恭敬仰慕。他臥息時，能開示一實之道，使三乘行人稟受恩德。他說法時，能使三惡道止息痛苦。他微笑時，能使四生眾生感受快樂。聽到他聲音的人能證悟真道，見到他形貌的人能得到解脫。在那個時候，佛法是多麼的興盛啊！現在，我們雖然稟賦了精靈之性，卻被昏昧和迷惑所障礙，罪業深重。向前不能看到佛陀分衛（patra-pinda，比丘的食物）乞食的國城，向後不能聽到佛陀八音（brahma-svara，佛的八種妙音）辯說的妙法。這將是因為罪業深厚，煩惱牢固。我們不僅恐怕見不到前佛后佛、來聖近賢，而且還深切擔憂惡道沒有辦法可以斷絕。如果能發起這樣的意念，那才是真正有懇切的悲心。如果能生起這樣的想法，那才能不覺感到痛心疾首的苦楚。怎麼能夠容忍順從於這種沉寂，任憑自己安於現狀，在苦海中沉淪，在沸騰的火焰中煎熬，而不能自拔呢？應當慷慨激昂，警惕戒懼，挫敗情慾，折服意念，生起增上心。懺悔滅罪，去除各種塵垢和牽累，這樣才可以歸信佛法。如果不堅強自己的意志，不捨棄生命，不忍受勞苦，不含著悲傷和悽愴，那麼恐怕煩惱的熾火就沒有辦法可以熄滅，無明的重重黑暗打開之日遙遙無期。這就像一個被囚禁在牢獄中的重刑犯，身受各種痛苦，帶著沉重的枷鎖，穿著巨大的刑具，帶著金色的鉗子，揹負著鐵鎖，身體被鞭打。膿瘡和污穢遍佈全身，散發著惡臭。如果想要以這樣的狀態去求見國王和貴臣，即使一心一意，沒有絲毫懈怠，懇切至誠，恐怕想要登上高殿，踏上玉席，也是沒有辦法可以實現的。即使國王和大臣們想要憐憫他，也會因為他身具各種罪惡，不能脫離痛苦的刑具而感到為難。如果去掉枷鎖，脫去刑具，洗凈污垢", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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嚴服。王不我礙自然而現。今欲歸信亦復如斯。將見如來相好光明者。先當凈身口意洗除心垢。六塵愛染永滅不起。十惡重障淨盡無餘。業累既除表裡俱凈。方可運明想于迦維。標清心於寶剎。去諸塵勞入歸信門。必然仰睹法身無礙。如囚脫枷鎖自然見於王。我今除煩惱亦必睹諸佛。若不如是雖復慇勤倍切。直恐障礙難通。豈可不五體投地如太山崩一心歸信無復疑想。奉為至尊皇太子七廟聖靈龍神八部一切劇苦眾生。敬禮十方一切三世諸佛。求哀懺悔。既悔已后。常行柔軟調和心堪受心不放逸心寂滅心真正心不雜心無貪吝心勝心大心慈悲安樂心善歡喜心度一切心守護眾生心無我所心如來心。發如是等廣勝妙心。專求多聞修離欲定。奉戒清凈念報恩德。常懷悅豫不捨眾生。

歸信門頌

生浮命舛。識網情違。業云結影。慧日潛暉。逶迤修道。極夜無歸。登山小魯。泛海難沂。參珉見璧。辯礫知璣。迷其未達。匪正何依。

滌除三業門第三

身口意三禍患之首。故經云。有身則苦生。無身則苦滅。既知其患苦則應挫而滅之。滅苦之要莫過懺悔。懺悔之法。先當潔其心靜其慮端其形整其貌恭其身肅其容內懷慚愧鄙恥外發。書云。禮無不敬。傲不可長。又曰。過而能改是謂無過。經云。於一切眾生敬

之如親想。各自省其過。然後懺悔。眾等從無始世界以來至於此生。由於身意造諸苦業。並緣愚癡多違至教。遂乃憍慢懈怠形用不恭。眠坐放逸行動輕傲。或入出僧坊登上堂殿。禮拜旋繞形不卑恭。或於父母師長上中下座善友知識前。服用不端動止乖法。非禮而觀用違體制。或盜三寶財及親屬物一切他有。抄掠強奪。欺誑增減非分相凌。或淫妷恣縱。非時非處。罔隔禽獸。不避親族。或造五逆水火焚澆。攻略坑陷加毒無罪。或黥劓刖刵考掠斫射。傷毀斬截殘害剝裂。屠割炮燒煮炙爛瀹。諸如此罪。或為淫慾。或為財利。或為慳貪。或為癡我。無慚賢愚不愧聖達。今思此過若影隨形。怖懼慚愧悲惻懺悔痛苦懺悔已。有相加害者。從今已去為真善友。生生相向以法示誨。愿十方佛特加攝念。悔身業障永更不造。

次懺口業。此是患苦之門。禍累之始。書曰。一言可以興邦。一言可以喪國。又曰。言行君子之樞機。樞機一發榮辱之主。經云。不得離間惡口妄言綺語。諂曲華詞構扇狡亂。故知有言之患招報實重。廣如自愛經彰斯業相。又如經云。失命因緣尚不妄語。何況戲笑構扇是非。常以直心懺悔口業。

次懺意業。意為身口之本。罪福之門。書云。檢七情務九思。思無邪動必正。七情者喜怒憂懼憎愛惡欲者也

【現代漢語翻譯】 現代漢語譯本： 如同對待親人一般設身處地著想。各自反省自己的過錯，然後進行懺悔。我們大家從無始劫以來，直到今生，由於身、意造作了各種痛苦的惡業，並且因為愚癡，常常違背至高的教誨。於是就變得驕傲自滿、懈怠懶惰，行為舉止不恭敬。睡覺和坐著的時候放縱隨意，行動輕浮傲慢。或者出入僧房，登上堂殿時，禮拜和繞佛的姿勢不夠謙卑恭敬。或者在父母、師長、上座、中座、下座、善友、知識面前，衣著打扮不莊重，行為舉止不合規矩。用不正當的眼光觀看，行為違背禮儀規範。或者偷盜三寶的財物，以及親屬的物品和一切他人所有的東西，進行抄掠、強奪，欺騙、誇大或減少，不合理地相互侵犯。或者淫亂放縱，不分時間、地點，像禽獸一樣沒有節制，不避諱親屬。或者造作五逆重罪，用水火焚燒，用計謀陷害，下毒殺害無罪之人。或者進行黥刑、割鼻、刖足、割耳，拷打掠奪，砍殺射擊，傷害毀壞，斬首截肢，殘害肢體，剝皮拆骨，屠殺切割，用火炮燒烤，用沸水煮，用火烤，使之腐爛。諸如此類的罪過，有的是因為淫慾，有的是因為財利，有的是因為慳吝貪婪，有的是因為愚癡自我。不以賢愚為恥，不以聖達為愧。現在反思這些過錯，就像影子跟隨形體一樣，感到恐懼慚愧，悲傷懺悔，痛苦懺悔。如果過去有互相傷害的情況，從今以後，我們要做彼此真正的善友，生生世世互相幫助，用佛法互相教導。愿十方諸佛特別加以攝受護念，使我身業的罪障永遠不再造作。

接下來懺悔口業。口業是產生患難痛苦的根源，是招致禍患的開端。《尚書》上說：『一句話可以使國家興盛，一句話也可以使國家滅亡。』又說：『言語行為是君子的樞紐，樞紐一旦發動，就決定了榮辱。』佛經上說：『不得離間、惡口、妄語、綺語，諂媚虛偽的言辭，挑撥是非，狡猾混亂。』所以要知道，言語的過患招致的報應非常嚴重。詳細的情況可以參考《自愛經》，其中彰顯了這些惡業的果報。又如經上說：『即使是失去生命，也不應該說謊，更何況是開玩笑、挑撥是非。』要常常以正直的心懺悔口業。

接下來懺悔意業。意念是身、口行為的根本，是造作罪業或福報的門戶。《尚書》上說：『檢查七情，致力於九思。』思想沒有邪念，行動必然端正。七情指的是喜、怒、憂、懼、憎、愛、惡、欲。

【English Translation】 English version: Thinking of others as if they were your own relatives. Each person should reflect on their own faults and then repent. All of us, from beginningless time until this life, have created various painful karmas through our body and mind, and because of ignorance, we often violate the supreme teachings. As a result, we become arrogant, lazy, and our behavior is disrespectful. We are unrestrained when sleeping and sitting, and our actions are frivolous and arrogant. Or, when entering and leaving the Sangha's (community of monks) residences, and ascending the halls, our prostrations and circumambulations are not humble and respectful enough. Or, in front of our parents, teachers, superiors, middle-ranking, inferiors, good friends, and spiritual advisors, our clothing and appearance are not dignified, and our behavior does not conform to the rules. We look with improper eyes, and our actions violate the norms. Or, we steal the wealth of the Three Jewels (Buddha, Dharma, Sangha), as well as the belongings of relatives and everything belonging to others, engaging in plundering, robbery, deception, exaggeration, or reduction, and unreasonably infringing upon each other. Or, we are licentious and unrestrained, without regard for time or place, like animals without restraint, and without avoiding relatives. Or, we commit the five heinous crimes, burning with water and fire, plotting to harm, and poisoning innocent people. Or, we engage in tattooing, cutting off noses, feet, and ears, torturing and plundering, cutting and shooting, injuring and destroying, beheading and amputating, mutilating limbs, skinning and dismembering, slaughtering and cutting, roasting with cannons, boiling with water, and roasting with fire, causing them to rot. Such sins as these, some are because of lust, some are because of wealth, some are because of stinginess and greed, and some are because of ignorance and ego. We are not ashamed of being unwise or wise, and not ashamed of being holy or unholy. Now, reflecting on these faults, like a shadow following a form, we feel fear and shame, sadness and repentance, and painful repentance. If there have been cases of harming each other in the past, from now on, we will be true good friends to each other, helping each other in life after life, and teaching each other with the Dharma (teachings of the Buddha). May the Buddhas of the ten directions especially embrace and protect us, so that the karmic obstacles of our body will never be created again.

Next, we repent of our speech karma. Speech karma is the source of suffering and hardship, and the beginning of inviting misfortune. The Book of Documents says: 'A word can make a country prosper, and a word can make a country perish.' It also says: 'Speech and behavior are the pivot of a gentleman, and once the pivot is activated, it determines honor and disgrace.' The Sutra says: 'Do not engage in divisive speech, harsh speech, false speech, embellished speech, flattering and deceptive words, stirring up trouble, and cunning confusion.' Therefore, know that the consequences of the faults of speech are very serious. Detailed information can be found in the 'Self-Love Sutra', which highlights the consequences of these evil deeds. Also, as the Sutra says: 'Even if it means losing one's life, one should not lie, let alone joke or stir up trouble.' We should always repent of our speech karma with an upright heart.

Next, we repent of our mind karma. The mind is the root of body and speech, and the gateway to creating sin or merit. The Book of Documents says: 'Examine the seven emotions and devote yourself to the nine thoughts.' If thoughts are free from evil, actions will surely be upright. The seven emotions refer to joy, anger, sorrow, fear, hatred, love, aversion, and desire.

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。九思者視思明聽思聰色思溫貌思恭言思忠事思敬疑思問忿思難見利思義。此皆所以洗除胸懷去邪務正。經云。不得貪慾瞋恚愚癡邪見。故知萬惡川流事由心造。何以知其然。若瞥緣心起。故口發惡言。言由意顯。便行重罪。今欲緘其言而正其身者。未若先挫其心而次折其意。故經云。制之一處無事不辨。既心會於道。身過不遏而止。意順於理。口失不防而滅。然身口業粗易可抑絕。意造細微難可豁盡。廣如諸經說其相狀。

懺悔三業門頌

樂由生滅患以身全。業資意造。事假言筌。利衰畢倚。榮辱茲纏。燕驥匪躡。周鍇徒鐫。惑端風緒。愛境旌懸。不勤一至。何階四禪。

修理六根門第四

經云。罪無定相。隨因緣造。既是因緣而生。今亦隨因緣而滅。前已懺其重惡。則三業俱明。又欲莊嚴容體。則須六根清凈。固知心之驅役諸識。亦猶君之總策諸臣。故書云。君人者懔乎如朽索之御六馬。言其畏敬御物不及於亡。驗之此事曉然俱了。但以方境森然感發內外。更相因倚構接心識。故經云。心王若正則六臣不邪。須各慚愧制馭根識。如法句經心意品說。昔有道人。河邊學道。但念六塵曾無寧息。龜從河出。水狗將啖龜。龜縮頭尾四腳藏於甲中。不能得便狗去還出。便得入水。道人因悟。我不

【現代漢語翻譯】 現代漢語譯本： 九思：看的時候要思考是否明智，聽的時候要思考是否聰慧，臉色要思考是否溫和，容貌要思考是否恭敬，言語要思考是否忠誠，做事要思考是否謹慎，疑惑的時候要思考是否應該詢問，憤怒的時候要思考是否會帶來災難，見到利益的時候要思考是否符合道義。這些都是用來洗滌胸懷，去除邪念，歸於正道的。經典上說：『不得貪慾、瞋恚、愚癡、邪見。』所以知道各種罪惡像河流一樣奔流不息，都是由心造成的。為什麼知道是這樣呢？如果稍微動了邪念，就會口出惡言。言語是由意念顯現出來的，就會做出嚴重的罪行。現在想要約束自己的言語，端正自己的行為，不如先挫敗自己的邪心，然後折斷自己的邪念。所以經典上說：『如果能把心念控制在一個地方，就沒有什麼事情不能辨明的。』如果心與道相合，即使身體有過失，也能自然停止。如果意念順應道理，即使口中有失誤，也能不加防備而自行消滅。然而，身和口的罪業比較粗顯，容易抑制和斷絕，而意念所造的罪業細微難察，難以完全消除。詳細的情況在各種經典中都有說明。 懺悔三業門頌 快樂由生滅而來，憂患是因為有身體。罪業依靠意念造作，事情藉助言語表達。利益和衰敗互相依靠，榮耀和恥辱相互糾纏。燕子和駿馬不會留下足跡，即使是周朝的寶劍也只能徒勞地雕琢。迷惑的開端像風中的絲線，愛慾的境界像高懸的旗幟。如果不勤奮修行，如何能達到四禪的境界？ 修理六根門第四 經典上說：『罪沒有固定的相狀，隨著因緣而產生。』既然是因緣而生，現在也隨著因緣而滅。前面已經懺悔了嚴重的罪惡，那麼身、口、意三業就都清凈了。如果想要莊嚴自己的容貌體態，就必須使六根清凈。要知道，心驅使各種意識，就像君王統領眾臣一樣。《尚書》上說：『作為君王的人，要謹慎啊！就像用腐朽的繩索駕馭六匹馬一樣。』意思是說要畏懼謹慎，駕馭事物稍有不慎就會導致滅亡。驗證這件事，就完全明白了。只是因為外界環境紛繁複雜，內外相互感應，互相依靠，才構成了心識。所以經典上說：『如果心王端正，那麼六臣就不會邪惡。』必須各自慚愧，制服和駕馭六根和意識。就像《法句經·心意品》所說的那樣，過去有一個修道人，在河邊修行，但心中總是想著六塵，沒有片刻的安寧。這時，一隻烏龜從河裡出來，一條水狗想要吃它。烏龜就把頭、尾和四隻腳都縮到殼裡，水狗無法下口，就離開了。烏龜又把身體伸出來，得以進入水中。修道人因此而領悟到，我

【English Translation】 English version: The nine considerations: When seeing, consider whether it is wise; when listening, consider whether it is intelligent; in countenance, consider whether it is gentle; in appearance, consider whether it is respectful; in speech, consider whether it is loyal; in action, consider whether it is cautious; when in doubt, consider whether to ask; when angry, consider whether it will bring disaster; when seeing profit, consider whether it is righteous. All these are for washing away the thoughts in one's heart, removing evil thoughts, and returning to the right path. The scriptures say: 'One must not be greedy, hateful, foolish, or have wrong views.' Therefore, know that all kinds of evils flow like a river, all caused by the mind. How do we know this is so? If a wicked thought arises even slightly, evil words will come out of the mouth. Words are manifested by intention, and then serious crimes will be committed. Now, if you want to restrain your words and correct your behavior, it is better to first defeat your wicked heart and then break your wicked intentions. Therefore, the scriptures say: 'If you can control your mind in one place, there is nothing that you cannot discern.' If the mind is in harmony with the Dao (the Way), even if the body has faults, it will naturally stop. If the intention is in accordance with reason, even if there are mistakes in speech, they will disappear without defense. However, the sins of body and mouth are relatively obvious and easy to restrain and cut off, while the sins created by intention are subtle and difficult to completely eliminate. The detailed situation is explained in various scriptures. Verse on Repentance of the Three Karmas Happiness comes from arising and ceasing, suffering is because of the body. Karma is created by intention, and things are expressed through words. Profit and loss depend on each other, glory and shame are intertwined. Swallows and steeds do not leave footprints, and even the Zhou (dynasty) sword can only be carved in vain. The beginning of confusion is like silk threads in the wind, and the realm of love and desire is like a high-hanging banner. If you do not practice diligently, how can you reach the four Dhyanas (meditative states)? Chapter Four: Cultivating the Six Roots The scriptures say: 'Sin has no fixed form, it arises according to conditions.' Since it arises from conditions, it now also ceases according to conditions. Having already repented of serious sins, then the three karmas of body, speech, and mind are all purified. If you want to adorn your appearance, you must purify the six roots. Know that the mind drives the various consciousnesses, just as the ruler leads the ministers. The Book of Documents says: 'Those who are rulers should be cautious! It is like using a rotten rope to drive six horses.' It means that one must be fearful and cautious, and if one is not careful in controlling things, it will lead to destruction. Verifying this matter, one will fully understand. It is only because the external environment is complex and varied, and the internal and external interact with each other, relying on each other, that the mind-consciousness is formed. Therefore, the scriptures say: 'If the mind-king is upright, then the six ministers will not be evil.' One must each be ashamed, and control and subdue the six roots and consciousnesses. As the Dhammapada (法句經) says in the Mind Chapter (心意品), in the past there was a Taoist (道人) who practiced by the river, but his mind was always thinking about the six dusts (六塵) and never had a moment of peace. At this time, a turtle came out of the river, and a water dog wanted to eat it. The turtle retracted its head, tail, and four feet into its shell, and the water dog could not bite it, so it left. The turtle then stretched out its body and was able to enter the water. The Taoist then realized that I

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及龜。放恣六情。不知死至。輪轉五道皆由意根。故須總明六根罪業。我從無始已來。眼根因緣隨逐諸色。見勝美之事。不能修學。見不善之業。隨順履行。獲此雙眼其凈甚少。惟見無慚無恥之色。不見賢聖神通方便作用之色。雖有雙目與盲不異。是大可恥一也。我從無始已來。耳根因緣隨逐外聲。聞說正善信忠勸美。不能修學。反生憤結。聞邪惡事。歡然須行。緣此因故惟聞一切不善音聲。不聞清凈正法之聲。十方諸佛常說妙法。我今不聞生聾不異。是大可恥二也。

我從無始已來。鼻根因緣若聞正教戒德妙香。初不樂聞。反生妨礙。聞諸惡欲邪媚之香。深心耽著。由此業故。墮大地獄。生在邊地。不聞賢聖五分之香。不聞三乘四攝等香。使我輪迴常與善隔。是大可恥三也。

我從無始已來。舌根因緣造過特多。貪著厚味不凈說法。致此罪緣常淪生死。是大可恥四也。

我從無始已來。身根因緣多造眾罪。自重輕他增長癡愛。由此業故。得下賤報。于佛勝緣無由攀附。是大可恥五也。

我從無始已來意根因緣備造眾惡。至人經教拔苦出要。心不悕行更生違拒。乃學異論。規圖罪種致無正信。求名求利增長我見。乖僻尤重。臨死之時方悔虛過。此大可恥六也。

清凈六根門頌

【現代漢語翻譯】 現代漢語譯本 沉溺於享樂，放縱六種感官（眼、耳、鼻、舌、身、意），不知道死亡將至。在五道（地獄、餓鬼、畜生、人、天）中輪迴都是由於意根（意識）。所以必須徹底明白六根所造的罪業。我從無始以來，眼根因為與各種色相接觸，見到美好的事物，不能努力學習正法；見到不善的惡業，卻順從地去實行。因此得到的這雙眼睛，清凈的時候很少，只看到無慚無愧的色相，看不到賢聖神通方便作用的色相。雖然有雙眼，卻和瞎子沒有區別，這是第一件最可恥的事。 我從無始以來，耳根因為與外面的聲音接觸，聽到講述正善、誠信、勸勉美好的話語，不能努力學習，反而產生憤恨和糾結；聽到邪惡的事情，就歡喜地想要去做。因為這個原因，只能聽到一切不善的聲音，聽不到清凈正法的聲音。十方諸佛經常宣說妙法，我現在卻聽不到，和聾子沒有區別，這是第二件最可恥的事。 我從無始以來，鼻根因為與氣味接觸，如果聞到正教的戒德妙香，最初不喜歡聞，反而產生妨礙；聞到各種邪惡淫慾的香味，就深深地貪戀執著。因為這樣的業力，墮入大地獄，出生在邊地，聞不到賢聖的五分法身之香（戒香、定香、慧香、解脫香、解脫知見香），聞不到三乘（聲聞乘、緣覺乘、菩薩乘）四攝（佈施、愛語、利行、同事）等香，使我輪迴，常常與善法隔絕，這是第三件最可恥的事。 我從無始以來，舌根因為造作的罪過特別多，貪戀美味，說不乾淨的話，導致這樣的罪業因緣，常常沉淪在生死輪迴中，這是第四件最可恥的事。 我從無始以來，身根因為造作了許多罪惡，看重自己，輕視他人，增長愚癡和貪愛。因為這樣的業力，得到下賤的果報，對於佛的殊勝因緣，沒有辦法攀附，這是第五件最可恥的事。 我從無始以來，意根因為造作了各種惡業，聖人所說的經典教誨，能夠拔除痛苦，指出解脫的要道，內心卻不希望去實行，反而產生違背和抗拒，甚至學習其他的邪說異端，計劃著各種罪惡的種子，導致沒有正確的信仰，追求名聲和利益，增長我執，乖張邪僻特別嚴重，臨死的時候才後悔虛度一生，這是第六件最可恥的事。 清凈六根門頌

【English Translation】 English version Indulging in pleasures and giving free rein to the six senses (eye, ear, nose, tongue, body, and mind), unaware of the approaching death. Reincarnation in the five realms (hell, hungry ghosts, animals, humans, and gods) is all due to the mind-root (consciousness). Therefore, it is necessary to fully understand the sinful deeds committed by the six senses. From beginningless time, my eye-sense, due to its association with various forms, when seeing beautiful things, fails to diligently study the Dharma; when seeing unwholesome deeds, it follows and practices them. Therefore, these eyes I have obtained are rarely pure, seeing only shameless forms, and not seeing the forms of the virtuous sages' supernatural powers and expedient actions. Although I have eyes, they are no different from those of a blind person. This is the first most shameful thing. From beginningless time, my ear-sense, due to its association with external sounds, when hearing words of righteousness, goodness, faith, encouragement, and praise, fails to diligently study them, instead giving rise to resentment and entanglement; when hearing evil things, it joyfully desires to do them. Because of this reason, I can only hear all kinds of unwholesome sounds, and cannot hear the sounds of pure and righteous Dharma. The Buddhas of the ten directions constantly proclaim the wonderful Dharma, but I cannot hear it now, no different from being deaf. This is the second most shameful thing. From beginningless time, my nose-sense, due to its association with smells, if smelling the wonderful fragrance of precepts and virtue of the righteous teachings, initially does not like to smell it, but instead creates obstacles; when smelling various evil and lustful fragrances, it deeply indulges and clings to them. Because of this karma, I fall into the great hells and am born in remote lands, unable to smell the five-fold Dharma-body fragrance of the virtuous sages (the fragrance of precepts, the fragrance of concentration, the fragrance of wisdom, the fragrance of liberation, and the fragrance of the knowledge and vision of liberation), unable to smell the fragrances of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), causing me to be separated from goodness in reincarnation. This is the third most shameful thing. From beginningless time, my tongue-sense has created particularly many transgressions, being greedy for delicious flavors and speaking impure words, leading to these sinful karmic conditions, constantly sinking in the cycle of birth and death. This is the fourth most shameful thing. From beginningless time, my body-sense has created many sins, valuing myself and belittling others, increasing ignorance and attachment. Because of this karma, I receive a base and lowly retribution, and have no way to rely on the supreme conditions of the Buddha. This is the fifth most shameful thing. From beginningless time, my mind-sense has created all kinds of evil deeds. The scriptures and teachings of the sages, which can eradicate suffering and point out the essential path to liberation, are not what my mind hopes to practice, but instead it generates opposition and resistance, even learning other heretical theories, planning various seeds of sin, leading to a lack of correct faith, seeking fame and profit, increasing my ego, and being particularly perverse and eccentric. Only at the time of death do I regret having wasted my life. This is the sixth most shameful thing. Verses on Purifying the Six Sense Gates

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傾都麗佳。繞樑之曲。肥馬輕裘。蕙肴芳醁。晦黑滋生。昏嚚競欲。貌蕩魂浮身甘意觸。靈蔡攝根。情葵衛足。蟲草或虞。人何不勖。

生老病死門第五

尋夫遠劫已來。三業所纏六根所惑。染愛潤業沉沒迄今。生老病死實為大苦。故經云。一身死壞復受一身。生死無數。盡天下草木斬以為籌。計吾故身不能數矣。所以達人興厭高昇界系之表。愚夫貪生恒淪死生之獄。故須識過可得長辭。如胞胎經云。眾生受胎。冥冥漠漠狀若浮塵。在胎十月。四十二變識微苦毒楚痛難忍。臭處迫迮劇于牢獄。飢渴寒熱過於餓鬼。母飽急塞母饑悶絕。食冷如冰食熱如火。飲多如漂大海。行急如墮險谷。坐久如土鎮迮。立久如懸廁屋。下熏上壓無時不苦。及將欲生倍復艱難。如赤身赴刃叫聲震裂。雖具此苦復多不全。若一日百日一月十月。或在胞胎墮。落或出生母子喪命。當思此生實是大苦。次思老苦。經云。年耆根熟形變色衰。坐起苦極余命無幾。涅槃經云。譬如燈炷惟賴膏油。膏油既盡光炷非久。人亦如是。惟賴壯膏。壯膏既盡衰老之炷何得久住。又如折軸無所複用。如遭霜花人不欲視。又經云。是日已過。命亦隨減。如少水魚。斯有何樂。當思此老復為大苦。次思病苦。皆由風寒冷熱食飲不節。四時變改則水石乖扶。

【現代漢語翻譯】 現代漢語譯本：

傾都麗佳：指傾國傾城的美女。 繞樑之曲：形容音樂美妙動聽，餘音迴繞。 肥馬輕裘：指生活奢華，衣食無憂。 蕙肴芳醁：指精美的菜餚和香醇的美酒。 晦黑滋生：指在黑暗中滋生邪惡。 昏嚚競欲：指愚昧無知的人爭相追逐慾望。 貌蕩魂浮身甘意觸：指外表放蕩，靈魂空虛，身體沉溺於感官刺激。 靈蔡攝根：指用靈芝和蔡草來固本培元。 情葵衛足：指用葵花來保護雙足。 蟲草或虞：指擔心蟲草受到損害。 人何不勖：人為什麼不努力呢？

生老病死門第五

尋夫遠劫已來：追溯到久遠的過去。 三業所纏六根所惑：被身、口、意三業所束縛，被眼、耳、鼻、舌、身、意六根所迷惑。 染愛潤業沉沒迄今：被染污的愛慾滋潤著業力，沉淪至今。 生老病死實為大苦：生、老、病、死確實是巨大的痛苦。 故經云：所以佛經上說。 一身死壞復受一身：一個身體死亡后又接受另一個身體。 生死無數：生死輪迴無數次。 盡天下草木斬以為籌：即使把天下所有的草木都砍下來當做籌碼。 計吾故身不能數矣：也無法計算我過去世的身體數量。 所以達人興厭高昇界系之表：所以通達的人會生起厭離心，超越三界的束縛。 愚夫貪生恒淪死生之獄：愚蠢的人貪戀生命，永遠沉淪在生死輪迴的牢獄中。 故須識過可得長辭：所以必須認識到過錯，才能永遠擺脫。 如胞胎經云：就像《胞胎經》里說的那樣。 眾生受胎：眾生受孕。 冥冥漠漠狀若浮塵：在黑暗中，像漂浮的塵埃一樣。 在胎十月：在母胎中十個月。 四十二變識微苦毒楚痛難忍：經歷四十二種變化，感受到細微的痛苦，難以忍受。 臭處迫迮劇于牢獄：在充滿臭味、狹窄的地方，比在監獄裡還要痛苦。 飢渴寒熱過於餓鬼：飢餓、口渴、寒冷、炎熱，比餓鬼還要難受。 母飽急塞母饑悶絕：母親吃飽了，就感到擁擠閉塞；母親飢餓了，就感到煩悶難受。 食冷如冰食熱如火：吃冷的食物像冰一樣，吃熱的食物像火一樣。 飲多如漂大海：喝多了就像漂浮在大海里。 行急如墮險谷：走得快就像掉進危險的山谷里。 坐久如土鎮迮：坐久了就像被土壓著一樣難受。 立久如懸廁屋：站久了就像懸掛在廁所屋頂一樣難受。 下熏上壓無時不苦：下面燻蒸，上面壓迫，沒有一刻不痛苦。 及將欲生倍復艱難：等到快要出生的時候，更加艱難。 如赤身赴刃叫聲震裂：就像赤身裸體衝向刀刃，叫喊聲震耳欲聾。 雖具此苦復多不全：即使具備了這些痛苦，也大多不完整。 若一日百日一月十月：如果一天、一百天、一個月、十個月。 或在胞胎墮落或出生母子喪命：或者在母胎中墮落，或者出生時母子喪命。 當思此生實是大苦：應當想到，這一生確實是巨大的痛苦。 次思老苦：接下來思考衰老的痛苦。 經云：佛經上說。 年耆根熟形變色衰：年紀大了，身體機能衰退，容貌改變，臉色衰老。 坐起苦極余命無幾：坐著或站起來都非常痛苦，剩下的壽命不多了。 涅槃經云：涅槃經上說。 譬如燈炷惟賴膏油：譬如燈芯只能依靠燈油。 膏油既盡光炷非久：燈油用完了，燈芯的光亮也維持不了多久。 人亦如是：人也是這樣。 惟賴壯膏：只能依靠強壯的身體。 壯膏既盡衰老之炷何得久住：強壯的身體耗盡了，衰老的身體又怎麼能長久存在呢？ 又如折軸無所複用：又像折斷的車軸，沒有什麼用處了。 如遭霜花人不欲視：像遇到被霜打過的花，沒有人願意看。 又經云：佛經上說。 是日已過：這一天已經過去了。 命亦隨減：壽命也隨著減少。 如少水魚：就像缺少水的魚。 斯有何樂：這有什麼快樂呢？ 當思此老復為大苦：應當想到，衰老也是巨大的痛苦。 次思病苦：接下來思考疾病的痛苦。 皆由風寒冷熱食飲不節：都是由於風寒、冷熱、飲食不節制。 四時變改則水石乖扶：四季變化，導致身體內的水和石頭（指身體的組成部分）不協調。

【English Translation】 English version:

'Qing Du Li Jia' (傾都麗佳): Refers to a woman of captivating beauty, capable of overthrowing cities. 'Rao Liang Zhi Qu' (繞樑之曲): Describes music that is so beautiful and moving that its melody lingers around the beams of a house. 'Fei Ma Qing Qiu' (肥馬輕裘): Refers to a luxurious life of ease and comfort. 'Hui Yao Fang Lu' (蕙肴芳醁): Refers to exquisite dishes and fragrant, mellow wine. 'Hui Hei Zi Sheng' (晦黑滋生): Refers to the growth of evil in darkness. 'Hun Yin Jing Yu' (昏嚚競欲): Refers to ignorant and foolish people vying for desires. 'Mao Dang Hun Fu Shen Gan Yi Chu' (貌蕩魂浮身甘意觸): Refers to an appearance of licentiousness, a floating soul, and a body indulging in sensual stimulation. 'Ling Cai She Gen' (靈蔡攝根): Refers to using 'Lingzhi' (靈芝, Ganoderma mushroom) and 'Caicao' (蔡草, a type of grass) to strengthen the foundation. 'Qing Kui Wei Zu' (情葵衛足): Refers to using sunflowers to protect the feet. 'Chong Cao Huo Yu' (蟲草或虞): Refers to worrying about the harm that may come to 'Chongcao' (蟲草, Cordyceps). 'Ren He Bu Xu' (人何不勖): Why don't people strive harder?

Chapter Five: The Gate of Birth, Old Age, Sickness, and Death

'Xun Fu Yuan Jie Yi Lai' (尋夫遠劫已來): Tracing back to the distant past. 'San Ye Suo Chan Liu Gen Suo Huo' (三業所纏六根所惑): Bound by the three karmas (body, speech, and mind) and deluded by the six senses (eye, ear, nose, tongue, body, and mind). 'Ran Ai Run Ye Chen Mo Qi Jin' (染愛潤業沉沒迄今): The defiled love and desire nourish the karma, causing one to sink and drown until now. 'Sheng Lao Bing Si Shi Wei Da Ku' (生老病死實為大苦): Birth, old age, sickness, and death are truly great sufferings. 'Gu Jing Yun' (故經云): Therefore, the sutra says. 'Yi Shen Si Huai Fu Shou Yi Shen' (一身死壞復受一身): One body dies and is replaced by another. 'Sheng Si Wu Shu' (生死無數): Countless cycles of birth and death. 'Jin Tian Xia Cao Mu Zhan Yi Wei Chou' (盡天下草木斬以為籌): Even if all the plants and trees in the world were cut down and used as counters. 'Ji Wu Gu Shen Bu Neng Shu Yi' (計吾故身不能數矣): It would still be impossible to count the number of my past bodies. 'Suo Yi Da Ren Xing Yan Gao Sheng Jie Xi Zhi Biao' (所以達人興厭高昇界系之表): Therefore, enlightened people develop aversion and transcend the bonds of the three realms. 'Yu Fu Tan Sheng Heng Lun Sheng Si Zhi Yu' (愚夫貪生恒淪死生之獄): Foolish people cling to life and are forever trapped in the prison of birth and death. 'Gu Xu Shi Guo Ke De Chang Ci' (故須識過可得長辭): Therefore, one must recognize one's faults in order to be free forever. 'Ru Bao Tai Jing Yun' (如胞胎經云): As the 'Embryo Sutra' says. 'Zhong Sheng Shou Tai' (眾生受胎): When sentient beings are conceived. 'Ming Ming Mo Mo Zhuang Ruo Fu Chen' (冥冥漠漠狀若浮塵): In darkness, like floating dust. 'Zai Tai Shi Yue' (在胎十月): For ten months in the womb. 'Si Shi Er Bian Shi Wei Ku Du Chu Tong Nan Ren' (四十二變識微苦毒楚痛難忍): Experiencing forty-two changes, feeling subtle suffering, bitterness, and unbearable pain. 'Chou Chu Po Ze Ju Yu Lao Yu' (臭處迫迮劇于牢獄): In a smelly, cramped place, more painful than being in prison. 'Ji Ke Han Re Guo Yu E Gui' (飢渴寒熱過於餓鬼): Hunger, thirst, cold, and heat are more unbearable than for hungry ghosts. 'Mu Bao Ji Se Mu Ji Men Jue' (母飽急塞母饑悶絕): When the mother is full, one feels crowded and blocked; when the mother is hungry, one feels depressed and suffocated. 'Shi Leng Ru Bing Shi Re Ru Huo' (食冷如冰食熱如火): Eating cold food is like ice, eating hot food is like fire. 'Yin Duo Ru Piao Da Hai' (飲多如漂大海): Drinking too much is like floating in a vast ocean. 'Xing Ji Ru Duo Xian Gu' (行急如墮險谷): Walking fast is like falling into a dangerous valley. 'Zuo Jiu Ru Tu Zhen Ze' (坐久如土鎮迮): Sitting for a long time is as uncomfortable as being pressed down by earth. 'Li Jiu Ru Xuan Ce Wu' (立久如懸廁屋): Standing for a long time is as uncomfortable as hanging in a toilet. 'Xia Xun Shang Ya Wu Shi Bu Ku' (下熏上壓無時不苦): Smoked from below and pressed from above, there is no moment without suffering. 'Ji Jiang Yu Sheng Bei Fu Jian Nan' (及將欲生倍復艱難): When about to be born, it is even more difficult. 'Ru Chi Shen Fu Ren Jiao Sheng Zhen Lie' (如赤身赴刃叫聲震裂): Like rushing naked towards a blade, the screams are deafening. 'Sui Ju Ci Ku Fu Duo Bu Quan' (雖具此苦復多不全): Even with all this suffering, it is often incomplete. 'Ruo Yi Ri Bai Ri Yi Yue Shi Yue' (若一日百日一月十月): If one day, one hundred days, one month, ten months. 'Huo Zai Bao Tai Duo Luo Huo Chu Sheng Mu Zi Sang Ming' (或在胞胎墮落或出生母子喪命): Either one falls in the womb, or the mother and child die at birth. 'Dang Si Ci Sheng Shi Wei Da Ku' (當思此生實是大苦): One should think that this life is truly great suffering. 'Ci Si Lao Ku' (次思老苦): Next, consider the suffering of old age. 'Jing Yun' (經云): The sutra says. 'Nian Qi Gen Shu Xing Bian Se Shuai' (年耆根熟形變色衰): As one gets older, the body's functions decline, appearance changes, and complexion fades. 'Zuo Qi Ku Ji Yu Ming Wu Ji' (坐起苦極余命無幾): Sitting or standing is extremely painful, and there is little life left. 'Nie Pan Jing Yun' (涅槃經云): The 'Nirvana Sutra' says. 'Pi Ru Deng Zhu Wei Lai Gao You' (譬如燈炷惟賴膏油): It is like a lamp wick that depends solely on oil. 'Gao You Ji Jin Guang Zhu Fei Jiu' (膏油既盡光炷非久): When the oil is exhausted, the light of the wick will not last long. 'Ren Yi Ru Shi' (人亦如是): People are also like this. 'Wei Lai Zhuang Gao' (惟賴壯膏): They can only rely on a strong body. 'Zhuang Gao Ji Jin Shuai Lao Zhi Zhu He De Jiu Zhu' (壯膏既盡衰老之炷何得久住): When the strong body is exhausted, how can the wick of old age last long? 'You Ru Zhe Zhou Wu Suo Fu Yong' (又如折軸無所複用): It is also like a broken axle, which is no longer useful. 'Ru Zao Shuang Hua Ren Bu Yu Shi' (如遭霜花人不欲視): Like encountering flowers that have been frosted, no one wants to look at them. 'You Jing Yun' (又經云): The sutra also says. 'Shi Ri Yi Guo' (是日已過): This day has passed. 'Ming Yi Sui Jian' (命亦隨減): Life is also decreasing. 'Ru Shao Shui Yu' (如少水魚): Like a fish with little water. 'Si You He Le' (斯有何樂): What joy is there in this? 'Dang Si Ci Lao Fu Wei Da Ku' (當思此老復為大苦): One should think that old age is also great suffering. 'Ci Si Bing Ku' (次思病苦): Next, consider the suffering of illness. 'Jie You Feng Han Leng Re Shi Yin Bu Jie' (皆由風寒冷熱食飲不節): All are due to wind, cold, heat, and immoderate eating and drinking. 'Si Shi Bian Gai Ze Shui Shi Guai Fu' (四時變改則水石乖扶): Changes in the four seasons cause the water and stone (referring to the body's components) within the body to become uncoordinated.

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況此假合之體危[目*危]之形。望免四大不虧百一無惱。豈可得也。及至苦患切身心煩愁塞。求生不差求死不絕。痛楚百端窮憂自結。屎尿臭處。妻子為之改容。形骸不攝。傍人為之變色。況單身寄病。誰肯提攜。故經云。慈父孝子至病死時不能相救。此至言也。實為大苦。復思死苦。經云。死者盡也。氣絕神逝形骸蕭索。人物一統無生不終。又經云。去處懸遠而無伴侶。無所破壞見者愁毒等。經又云。獨生獨死身自當之。幽幽冥冥會見無期。是以聖人以身為患。豈復以死更受生乎。往來五道勞我精神。誓斷貪源絕其生本。是故死苦實由此身。如來出家立言此意。

生老病死門頌

秾華易遷。繁蕉不實。星發鮐肌。憐光憩日。二豎潛言。十巫空術。生之往矣。高松蕭瑟。即化翻靈。從緣墜質。噬臍有譏。嗟然何汩。

克責身心門第六

身為苦本。自所造集。于生死中復增惡業。不能改悔隨順佛語。是故特須深自克責。

經云。見人之過口不得言。己身有惡則應發露。書云。聞人之過如聞父母之名。耳可得聞口不得言。又云。君子顯其過。

經云。贊人之善不言己美。

書云。君子揚人之美不伐其善。

經云。恕己可為譬。勿殺勿行杖。

書云。己所不欲勿

【現代漢語翻譯】 現代漢語譯本：更何況這虛假結合的身體，是如此危險和脆弱。期望避免四大（地、水、火、風）不調，百病不生，怎麼可能呢？等到痛苦疾病纏身，內心煩惱憂愁堵塞，求生不能如願，求死又不能了斷。各種痛苦一齊涌來，無盡的憂愁自己纏繞。大小便臭穢之處，妻子兒女都為之變色掩鼻；身體不能自理，旁邊的人也因此厭惡。更何況是孤身一人寄託病體，誰肯照顧提攜呢？所以經書上說：『慈愛的父親，孝順的兒子，到了臨死的時候也不能互相救助。』這是至理名言啊！實在是太痛苦了。再想想死時的痛苦，經書上說：『死亡就是終結。』氣息斷絕，神識離去，形體骸骨蕭條零落。所有的人都一樣，沒有誰生而不死的。經書又說：『去的地方遙遠而沒有伴侶，一切都將壞滅，見者都感到悲傷痛苦』等等。經書又說：『獨自出生，獨自死亡，自身承擔一切。』幽暗而漫長，相會之期遙遙無期。因此，聖人把身體看作是禍患，怎麼還會因為死亡而再次受生呢？在五道（地獄、餓鬼、畜生、人、天）中往來輪迴，勞累我的精神。我發誓斷絕貪慾的根源，滅絕產生生命的根本。所以說，死亡的痛苦實際上是由這個身體造成的。如來（Tathagata，佛的稱號）出家，就是爲了說明這個道理。 生老病死門頌 繁盛的花朵容易凋謝，芭蕉樹不會結出果實。星星點點的白髮，佈滿老年人的肌膚。珍惜時光，如同憐惜太陽的停歇。病魔潛伏在身體里，即使是高明的巫師也無能為力。生命逝去，如同高大的松樹在秋風中蕭瑟。即使是死後化作神靈，也會因為業緣而再次墮落。想要回頭已經來不及了，唉，又有什麼用呢？ 克責身心門第六 身體是痛苦的根源，是自己造作積累的。在生死輪迴中又不斷增加惡業，不能改正悔悟，不能隨順佛陀的教誨。所以，特別需要深刻地自我反省和責備。 經書上說：『看到別人的過錯，嘴上不要說；自己有了過錯，就應當坦白地揭露出來。』書上說：『聽到別人的過錯，就像聽到父母的名字一樣，耳朵可以聽，嘴巴不能說。』又說：『君子要顯露自己的過錯。』 經書上說：『讚美別人的優點，不要誇耀自己的美好。』 書上說：『君子要宣揚別人的優點，不要誇耀自己的功德。』 經書上說：『寬恕自己可以作為比喻，不要殺生，不要使用刑杖。』 書上說：『自己不想要的，不要強加給別人。

【English Translation】 English version: Moreover, this falsely combined body is in a dangerous and fragile state. How can one expect to avoid the imbalance of the four elements (earth, water, fire, and wind) and be free from all kinds of illnesses? When suffering and disease afflict the body, and the mind is filled with worries and anxieties, one cannot obtain life as desired, nor can one end life as wished. All kinds of pain come together, and endless worries entangle oneself. At the foul-smelling places of excrement and urine, even wives and children change their expressions in disgust; when the body cannot take care of itself, those nearby also show aversion. How much more so when one is alone and sick, who would be willing to care for and help? Therefore, the scriptures say: 'A loving father and a filial son cannot save each other at the time of death.' These are words of truth! It is truly great suffering. Furthermore, consider the suffering of death. The scriptures say: 'Death is the end.' Breath ceases, consciousness departs, and the form and bones become desolate and withered. All people are the same; no one is born without dying. The scriptures also say: 'The place one goes to is far away and without companions, everything will be destroyed, and those who see it feel sorrow and pain,' and so on. The scriptures also say: 'Born alone, die alone, one bears everything oneself.' Dark and long, the time of reunion is distant and uncertain. Therefore, the sages regard the body as a source of trouble; how could they again receive birth because of death? Reincarnating in the five realms (hell, hungry ghosts, animals, humans, and gods), exhausting my spirit. I vow to cut off the source of greed and extinguish the root of life. Therefore, the suffering of death is actually caused by this body. Tathagata (title of the Buddha) renounced his home to explain this truth. Ode to the Gate of Birth, Old Age, Sickness, and Death Flourishing flowers easily wither, banana trees do not bear fruit. Speckled white hair covers the skin of the elderly. Cherish the light of time, as if pitying the sun's pause. Diseases lurk within the body, even skilled shamans are powerless. Life passes away, like tall pine trees rustling in the autumn wind. Even if one transforms into a spirit after death, one will fall again due to karmic conditions. It is too late to turn back, alas, what is the use? Chapter Six: Self-Examination and Reproach The body is the root of suffering, created and accumulated by oneself. In the cycle of birth and death, one continues to increase evil karma, unable to correct and repent, unable to follow the Buddha's teachings. Therefore, it is especially necessary to deeply reflect on and reproach oneself. The scriptures say: 'When you see the faults of others, do not speak of them; when you have faults yourself, you should openly reveal them.' The book says: 'Hearing of the faults of others is like hearing the names of one's parents; the ears may hear, but the mouth must not speak.' It also says: 'A gentleman reveals his own faults.' The scriptures say: 'Praise the virtues of others, do not boast of your own goodness.' The book says: 'A gentleman promotes the merits of others, do not boast of your own virtues.' The scriptures say: 'Forgiving oneself can be used as a metaphor; do not kill, do not use rods.' The book says: 'Do not impose on others what you do not want for yourself.'

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施於人。

今以經書交映。內外之教其本均同。正是意殊名異。若使理乖義越者。則不容有此同致。所以稱內外者本非形分。但以心表為言也。

經云。佛為眾生說法斷除闇惑。猶如良醫隨疾授藥。

書云。天道無親惟仁是與。若出家之人觀空無常。厭離生死行出世法。是則為內乖此為外。在家之人歸崇三寶。持戒修善奉行禮義。是則為內。乖此為外。今內外道俗。共知內美之稱由心。外惡之名在行豈得不捨外惡勤修內善。若欲修行先自克責。當知求進是假名。退檢是實法。欲涉千里者。必里糧衛足而致也。欲升彼岸者。必聚智糧具戒足而登也。所以能果者。實由退檢覺察校試輕重。故能卻斷無明退截老死。愚闇滅則慧光發。四相遷則戒德顯。故知廉退者進之兆也。貪進者退之萌也。夫求而獲者虛則寶愛情深故有傾危墮墜之苦此。外道之法也。退而獲者實則意無染戀。故得常安涅槃之樂。斯佛道之法也。今者但應退檢不及以自責躬。若志求進必損我傷物。退察檢失則彼我兼利。當知克責心口。是八正之路。檢察身行。是解脫之蹤。是故如上善自克責。則無善而不歸也。

克責心行門頌

瞻彼進德。莫敢或遑。顧咨小智。徒以太康。豈無通術。跋此榛荒。雖有重離。亦照螢光。循情內負

【現代漢語翻譯】 現代漢語譯本：

施予他人。

現在用經書互相印證，佛家和儒家的教義，其根本是相同的，只是說法不同，名稱各異。如果道理相悖，意義越界，那麼就不可能達到相同的境界。所以說『內外』，本來就不是從外形上區分，而是用心來表達。

佛經上說：佛為眾生說法，是爲了斷除他們的愚昧和迷惑，就像良醫根據病情給予藥物。

儒家經典上說：天道沒有偏袒，只把好處給予有仁德的人。如果出家之人，觀察萬物皆空，認識到世事無常，厭惡生死，修行出世之法，這就是內，違背這些就是外。在家之人，歸依三寶（Buddha, Dharma, Sangha），持戒修善，奉行禮義，這就是內，違背這些就是外。現在無論是出家之人還是在家之人，都知道內在美好的稱讚源於內心，外在惡劣的名聲在於行為，怎麼能不捨棄外在的惡行，勤奮地修養內在的善良呢？如果想要修行，先要自我反省。應當明白，追求進步只是虛名，反省自身才是實在的修行方法。想要走千里路的人，必須準備充足的糧食和護衛才能到達。想要到達彼岸的人，必須積聚智慧的資糧，具備圓滿的戒律才能登岸。所以能夠有所成就，實際上是因為反省自身，覺察並校正自己的行為，衡量輕重緩急。因此能夠斷除無明（Avidyā），截斷衰老和死亡。愚昧黑暗熄滅，智慧的光芒就會顯現；四相（birth, aging, sickness, death）遷滅，戒律的德行就會彰顯。所以說，謙虛退讓是進步的先兆，貪婪冒進是退步的開端。追求而得到的，因為虛妄，所以會特別珍愛，感情深厚，因此會有傾覆、危險和墮落的痛苦，這是外道（Tīrthika）的方法。退讓而得到的，因為真實，所以心中沒有貪戀，因此能夠得到永恒安樂的涅槃（Nirvana），這是佛道的方法。現在只應當反省自己的不足，自我責備。如果一心追求進步，必定會損害自己，傷害他人。反省檢查自己的過失，就能使自己和他人都能得到利益。應當明白，克制自己的心和口，是八正道（Eightfold Path）的道路；檢查自己的身和行，是解脫的途徑。因此，像上面所說的，好好地自我反省，就沒有什麼善行不會歸於自身了。

克責心行門頌

仰望那些增進德行的人，不敢有絲毫懈怠。回顧自己的小聰明，只會帶來過分的安逸。難道沒有通達的方法，來開闢這片荒蕪之地嗎？即使有微弱的光芒，也能照亮像螢火蟲一樣的光亮。順著情慾，內心充滿負罪感。 English version:

Giving to others.

Now, using scriptures to mutually verify, the teachings of Buddhism and Confucianism share the same foundation, differing only in expression and terminology. If the principles contradicted each other, and the meanings diverged, then it would be impossible to reach the same conclusion. Therefore, the terms 'internal' and 'external' are not distinguished by outward form, but are expressed through the mind.

The Sutra says: The Buddha preaches the Dharma for sentient beings to eliminate their ignorance and delusion, just like a good doctor prescribes medicine according to the illness.

The Book says: The Way of Heaven is impartial; it only favors those with benevolence. If a renunciant observes emptiness and impermanence, detests birth and death, and practices the Dharma of transcending the world, this is internal; deviating from this is external. If a layperson takes refuge in the Three Jewels (Buddha, Dharma, Sangha), upholds precepts, cultivates goodness, and practices rituals and righteousness, this is internal; deviating from this is external. Now, both monastics and laypeople know that the praise of inner beauty comes from the heart, and the reputation of external evil lies in actions. How can one not abandon external evil and diligently cultivate inner goodness? If one wishes to practice, one must first examine oneself. One should understand that seeking progress is merely a false name; self-reflection is the true method of practice. One who wishes to travel a thousand miles must have sufficient provisions and guards to reach the destination. One who wishes to reach the other shore must accumulate the provisions of wisdom and possess the complete precepts to ascend. Therefore, the ability to achieve something is actually due to self-reflection, discerning and correcting one's actions, and weighing the importance and urgency. Thus, one can cut off ignorance (Avidyā) and sever old age and death. When ignorance and darkness are extinguished, the light of wisdom will shine; when the four marks (birth, aging, sickness, death) cease, the virtue of precepts will be manifested. Therefore, it is known that humility and retreat are the precursors to progress, and greed and advancement are the beginnings of decline. What is obtained through seeking is false, so it is especially cherished, and deep affection leads to the suffering of collapse, danger, and falling. This is the method of external paths (Tīrthika). What is obtained through retreat is real, so there is no attachment in the mind, and thus one can obtain the constant peace and joy of Nirvana (Nirvana). This is the method of the Buddha's path. Now, one should only reflect on one's own shortcomings and blame oneself. If one single-mindedly seeks progress, one will surely harm oneself and harm others. Reflecting on and examining one's own faults can benefit both oneself and others. One should understand that restraining one's heart and mouth is the path of the Eightfold Path (Eightfold Path); examining one's body and actions is the path to liberation. Therefore, as mentioned above, if one examines oneself well, there is no good deed that will not return to oneself.

Ode to the Gate of Self-Examination of Mind and Conduct

Looking up to those who increase their virtue, daring not to be the slightest bit negligent. Looking back at my own petty wisdom, it only brings excessive comfort. Is there no thorough method to clear this wilderness? Even a faint light can illuminate like a firefly. Following emotions, the heart is full of guilt.

【English Translation】 Giving to others. Now using scriptures to mutually reflect, the teachings of Buddhism and Confucianism, their roots are the same, it's just the intention is different and the names are different. If the principles are contradictory and the meanings are transgressing, then it would not be possible to have this same result. Therefore, calling it internal and external is not a division of form, but is expressed in words by the mind. The Sutra says: The Buddha speaks the Dharma for sentient beings to cut off darkness and confusion, like a good doctor prescribing medicine according to the disease. The Book says: The Way of Heaven has no favorites, only giving to the benevolent. If a person who has left home observes emptiness and impermanence, detests birth and death, and practices the Dharma of transcending the world, this is internal, and deviating from this is external. A person at home reveres the Three Jewels (Buddha, Dharma, Sangha), upholds precepts, cultivates goodness, and practices rituals and righteousness, this is internal, and deviating from this is external. Now, both internal and external, monastic and lay, commonly know that the praise of inner beauty comes from the heart, and the name of external evil lies in actions. How can one not abandon external evil and diligently cultivate inner goodness? If you want to practice, first blame yourself. You should know that seeking progress is a false name, and examining yourself is the real Dharma. If you want to travel a thousand miles, you must have sufficient provisions and guards to reach it. If you want to ascend to the other shore, you must gather the provisions of wisdom and have complete precepts to ascend. Therefore, the ability to achieve results is actually due to self-examination, awareness, and testing the weight. Therefore, one can cut off ignorance (Avidyā) and sever old age and death. When ignorance is extinguished, the light of wisdom will arise. When the four marks (birth, aging, sickness, death) change, the virtue of precepts will be revealed. Therefore, know that humility is a sign of progress, and greed is a sign of decline. Those who seek and obtain are false, so they cherish love deeply, and therefore have the suffering of collapse and falling. This is the Dharma of external paths (Tīrthika). Those who retreat and obtain are real, so there is no attachment in the mind, and therefore they obtain the constant peace and joy of Nirvana (Nirvana). This is the Dharma of the Buddha's path. Now, one should only retreat and examine one's shortcomings to blame oneself. If one is determined to seek progress, one will surely harm oneself and harm others. Examining one's faults will benefit both oneself and others. Know that restraining the mind and mouth is the path of the Eightfold Path (Eightfold Path). Examining one's body and actions is the path to liberation. Therefore, if one examines oneself well as above, there is no good that will not return. Ode to the Gate of Self-Examination of Mind and Conduct Looking at those who advance in virtue, not daring to be negligent. Looking back at my small wisdom, it is only too comfortable. Is there no thorough method to clear this wilderness? Although there is a heavy departure, it also illuminates the light of a firefly. Following emotions, the inner burden

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。撫事外傷。層羅一舉。空念高翔。

檢覆三業門第七

克責之情猶昧。審的之旨未彰。故以事檢心。校所修習。既知不及彌增悚恧。何謂檢校。檢我此身。從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一克一念一頃。

有幾心幾行幾善幾惡

幾心欲摧滅煩惱

幾心欲降伏魔怨　幾心念三寶四諦

幾心念苦空無常　幾心念報父母恩慈

幾心願代眾生受苦　幾心發念菩薩道業

幾心欲佈施持戒　幾心欲忍辱精進

幾心欲禪寂顯慧　幾心欲慈濟五道

幾心欲勸勵行所難行

幾心欲超求辨所難辨

幾心欲忍苦建立佛法

幾心欲作佛化度群生

上已檢心。次複檢口如上時刻。

從旦已來。已得演說幾句深義

已得披讀幾卷經典

已得理誦幾許文字

已得幾過嘆佛功德

已得幾過稱菩薩行

已得幾過稱讚隨喜

已得幾過迴向發願

次複檢身如上時刻

已得幾過屈身禮佛幾拜

已得幾過屈身禮法禮僧

已得幾過執勞掃塔塗地

已得幾過燒香散華然燈

已得幾過拂除塵垢正列供具

已得幾過懸幡表剎合掌供養

已得幾過繞佛恭敬幾

【現代漢語翻譯】 現代漢語譯本： 撫平外在的傷痛，層層疊疊地舉起（善行），只是空想高飛遠舉。

第七品 檢覆三業

克制自己的情感仍然模糊，審察明確的宗旨尚未彰顯。所以用事來檢查內心，校對所修習的功課。既然知道自己不足，就更加感到恐懼慚愧。什麼是檢校呢？檢查我的這個身體，從早晨到中午，從中午到傍晚，從傍晚到夜晚，從夜晚到黎明，乃至一時一刻一念一頃。

有幾個心念，幾種行為，幾種善，幾種惡？

有幾個心念想要摧毀煩惱？

有幾個心念想要降伏魔怨？有幾個心念憶念三寶（佛、法、僧），四諦（苦、集、滅、道）？

有幾個心念憶念苦、空、無常？有幾個心念憶念報答父母的恩情？

有幾個心念願意代替眾生受苦？有幾個心念發起菩薩的道業？

有幾個心念想要佈施、持戒？有幾個心念想要忍辱、精進？

有幾個心念想要禪定寂靜、顯發智慧？有幾個心念想要慈悲救濟五道（地獄、餓鬼、畜生、人、天）？

有幾個心念想要勸勉他人行所難行之事？

有幾個心念想要超越尋求難以辨別的真理？

有幾個心念想要忍受苦難，建立佛法？

有幾個心念想要成佛，化度眾生？

上面已經檢查了內心，接下來再檢查口，如上面的時刻。

從早晨以來，已經演說了幾句深刻的義理？

已經披閱誦讀了幾卷經典？

已經梳理誦讀了幾許文字？

已經多少次讚歎佛的功德？

已經多少次稱揚菩薩的德行？

已經多少次稱讚隨喜他人的功德？

已經多少次迴向發願？

接下來再檢查身體，如上面的時刻。

已經多少次屈身禮拜佛？

已經多少次屈身禮拜法、禮拜僧？

已經多少次執持勞作，打掃佛塔，塗抹地面？

已經多少次燒香、散花、點燈？

已經多少次拂除塵垢，端正陳列供具？

已經多少次懸掛幡旗，標示佛剎，合掌供養？

已經多少次圍繞佛像恭敬？

【English Translation】 English version: Smoothing over external wounds, layering up actions, only to idly contemplate soaring high.

Chapter 7: Examining and Reviewing the Three Karmas

The feeling of self-discipline is still obscure, and the purpose of thorough examination is not yet clear. Therefore, use actions to examine the mind, and compare what has been practiced. Since knowing one's shortcomings, one feels even more fearful and ashamed. What is 'examining and reviewing'? It is examining this body of mine, from dawn to midday, from midday to dusk, from dusk to night, from night to dawn, even to a moment, an instant, a thought, a short while.

How many thoughts, how many actions, how many good deeds, how many bad deeds?

How many thoughts desire to destroy afflictions (kleshas)?

How many thoughts desire to subdue demonic enemies (maras)? How many thoughts are mindful of the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (duhkha, samudaya, nirodha, marga)?

How many thoughts are mindful of suffering (duhkha), emptiness (shunyata), impermanence (anitya)? How many thoughts are mindful of repaying the kindness of parents?

How many thoughts are willing to suffer on behalf of sentient beings? How many thoughts arise with the aspiration for the Bodhisattva's path?

How many thoughts desire to practice generosity (dana), moral discipline (shila)? How many thoughts desire to practice patience (kshanti), diligence (virya)?

How many thoughts desire to attain meditative stillness (dhyana), manifest wisdom (prajna)? How many thoughts desire to compassionately aid the five realms (hell, hungry ghosts, animals, humans, devas)?

How many thoughts desire to encourage others to do what is difficult to do?

How many thoughts desire to transcend and seek truths that are difficult to discern?

How many thoughts desire to endure suffering and establish the Buddha's Dharma?

How many thoughts desire to become a Buddha and liberate sentient beings?

Having examined the mind above, next examine the mouth, as in the times mentioned above.

Since dawn, how many profound meanings have been spoken?

How many volumes of scriptures have been read and recited?

How many words have been logically recited?

How many times have the virtues of the Buddha been praised?

How many times have the practices of the Bodhisattvas been extolled?

How many times have praises and rejoicing been expressed?

How many times have merits been dedicated and vows been made?

Next, examine the body, as in the times mentioned above.

How many times have you bowed in reverence to the Buddha?

How many times have you bowed in reverence to the Dharma and the Sangha?

How many times have you labored to sweep the stupa and paint the ground?

How many times have you burned incense, scattered flowers, and lit lamps?

How many times have you wiped away dust and arranged offerings properly?

How many times have you hung banners, marked the Buddha-land, and offered with palms together?

How many times have you circumambulated the Buddha with reverence?

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十百匝

如是檢察。會理甚少違道極多。白凈之業裁不足言。煩惱重障森然滿目。闇礙轉積解脫何由。如上檢察自救無功。何有時閑議人善惡。故須三業自相訓責。知我所作幾善幾惡。

檢校行業門頌

渾風緬沒。旅俗膠加。競文內疚。誰靦心瑕。再惟情反。三省身華。貴危窮濫。貧懾豪奢。邅回六蔽紛綸七邪。不圖厥始。逸馬難罝。

訶詰四大門第八(四大謂地水火風也)

上已檢校所行。多諸廢惰。由此四大招致懈怠。是故訶詰令其覺悟。夫三界遐曠六導繁滋。莫不依因四大相資成體。聚則為身散則歸空。然風火性殊地水質異。各稱其分皆欲求適。求適非一。所以乖忤易動。故一大不調四大俱疾。乍增乍損痾疹續生。風輕而地重。水冷而火熱。互相煎惱。無時得安。經喻四蛇。信哉可患。又此四大無慚無恥無恩無義。我今恐其不安。所以資給所須。然彼四大初無愧感。何以知之。至如悲風霜殞嚴冬雪零。便須綿纊衣裘臥褥溫室。若季夏鬱蒸歊赫炎烈。復須輕絺廣室風扇牙簟。春秋改節氣候清爽。復須輕軟服御。乃至食則甘肥珍肴充滿。飲則瓜果溫漿冷水隨時資給。安苦求樂。此皆四大所須。而我供贍未曾拒逆。而此四大求索無慚。不知有無。有則充給不厭。無則恐迫令得。如饑須

【現代漢語翻譯】 現代漢語譯本 十百匝（多次）。

如此檢查自身。符合正理的很少，違背正道的極多。清凈的善業少得不值一提，煩惱和重重障礙森然滿目。黑暗的阻礙不斷累積，解脫的希望在哪裡？像這樣檢查自身，自救都無能為力。哪裡還有時間議論別人的善惡？所以必須用身、口、意三業互相訓誡，知道自己所作所為有多少是善，有多少是惡。

檢校行業門頌

世風渾濁，人們沉溺於世俗。競逐虛名，誰會為內心的污垢感到羞愧？再三反省自己的情感，多次考察自身的行為。富貴者擔心危險和窮困，貧窮者畏懼豪強和奢侈。在六蔽和七邪中徘徊，卻不考慮事情的開端。就像脫韁的野馬，難以捕捉。

訶詰四大門第八（四大指地、水、火、風）

上面已經檢查了自己的行為，發現有很多懈怠和懶惰。這些都是由於四大不調導致的。因此，要呵斥責問四大，讓它們覺悟。三界廣大無邊，六道眾生繁多，沒有誰不是依靠四大相互資助才能形成身體。聚合則成身軀，離散則歸於空無。然而，風和火的性質不同，地和水的性質各異。各自追求自己的舒適，而追求舒適的方式又各不相同，所以容易產生衝突和不協調。只要一大不調，四大都會生病。時而增加，時而減少，疾病不斷產生。風輕而地重，水冷而火熱，互相煎熬，沒有一時能夠安寧。《經》中用四條毒蛇來比喻，真是可怕啊！而且這四大無慚無愧，沒有恩義，沒有道義。我現在擔心它們不安，所以供給它們所需。然而，這四大卻絲毫沒有愧疚和感恩之心。怎麼知道呢？比如遇到悲涼的寒風和霜凍，嚴冬降雪，就需要棉衣、被褥和溫暖的房間。如果到了盛夏，悶熱潮濕，酷熱難耐，又需要輕薄的細布衣服、寬敞的房間、風扇和涼蓆。春秋季節交替，氣候清爽，又需要輕柔舒適的衣物。甚至在飲食方面，也要提供甘甜肥美的珍貴菜餚，飲用瓜果、溫熱的飲料和冷水，隨時供給。貪圖安逸，追求快樂，這些都是四大所需要的。而我供給它們，從未拒絕。然而，這四大索取無度，不知滿足。有了就不斷索取，沒有就恐嚇逼迫，就像飢餓的人需要食物一樣。

【English Translation】 English version Shi Bai Za (repeatedly).

Thus, examine oneself. Very little aligns with reason, and extremely much deviates from the path. Pure and virtuous deeds are scarcely worth mentioning, while afflictions and heavy obstacles densely fill the view. Dark hindrances accumulate, so how can liberation be attained? Examining oneself in this way yields no self-salvation. Where is there time to discuss the good and evil of others? Therefore, one must use the three karmas of body, speech, and mind to mutually admonish oneself, knowing how much of one's actions are good and how much are evil.

Verse on Examining Conduct

The world is turbid, and people are immersed in worldly customs. Competing for fame, who feels ashamed of the defilements within their heart? Repeatedly reflect on one's emotions, and examine one's actions multiple times. The wealthy fear danger and poverty, while the poor fear the powerful and extravagance. Wandering in the six obscurations and seven evils, without considering the beginning of things. Like a runaway horse, difficult to capture.

Chapter Eight on Reproaching the Four Great Elements (the four great elements refer to earth, water, fire, and wind)

Having examined one's conduct above, it is found that there is much negligence and laziness. These are caused by the imbalance of the four great elements. Therefore, one must scold and question the four great elements, so that they may awaken. The three realms are vast and boundless, and the six paths of sentient beings are numerous. None do not rely on the mutual support of the four great elements to form a body. When they gather, they form a body; when they disperse, they return to emptiness. However, wind and fire have different natures, and earth and water have different qualities. Each seeks its own comfort, and the ways of seeking comfort are different, so conflicts and disharmony easily arise. As long as one element is imbalanced, all four elements will become ill. Sometimes increasing, sometimes decreasing, illnesses constantly arise. Wind is light and earth is heavy, water is cold and fire is hot, tormenting each other, without a moment of peace. The Sutra uses four poisonous snakes as a metaphor, which is truly frightening! Moreover, these four great elements are shameless, without kindness, and without righteousness. I am now worried that they are uneasy, so I provide them with what they need. However, these four great elements have no sense of shame or gratitude. How do I know this? For example, when encountering the chilling wind and frost, and the heavy snow of severe winter, one needs cotton clothing, bedding, and a warm room. If it is the height of summer, with its sultry heat and intense heat, one needs light silk clothing, a spacious room, a fan, and a cool mat. When the seasons change in spring and autumn, with their refreshing climate, one needs soft and comfortable clothing. Even in terms of food and drink, one must provide sweet and fatty delicacies, and drinks of fruits, warm beverages, and cold water, providing them at all times. Craving comfort and seeking pleasure, these are all what the four great elements need. And I provide them, never refusing. However, these four great elements demand without limit, never knowing satisfaction. If they have it, they continue to demand; if they don't have it, they threaten and coerce, just like a hungry person needing food.

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食不可暫闕。脫致乖違內愁外戰增發火大。不知我艱辛。不恕我空乏。惟欲貪求無有休息。是名無慚。云何無恥。汝之所須無窮。我隨給汝不少。雅然當受初無愧容。我既役智盡謀以相資贍。而汝初無矜念於我。于少日中不須衣食。云何無恩。今既得我如此供給。未嘗為我造作善事。獲我衣食飽暖怡懌。反更思念作一切惡。少時禪誦禮拜即生懈怠。云何無義。此四大身。不可期懷。不可委信。我今為汝種種供須。反覆橫起種種愛著。驅逼於我行殺盜淫。我既愚癡不能製革。還相隨順生諸疾病。或遭王法牢獄鞭杖。為汝所招。我既嬰苦。汝亦無利。猶復不知。更求更索。后今日去。不復隨汝流轉老病生死大海。汝當隨我行道。作諸善業。方可給汝隨分衣食。趣得支身以除飢渴。汝當善自驅策。令我早得五分法身。常化遊行自在無礙。

呵詰四大門頌

迅矣百齡。綿茲六入。出沒昏疑。興居愛習。矻矻予求。營營爾給。匪德日歸。惟殃斯集。貪人敗類。無厭自及。昭回不希。玄墟何泣。

出家順善門第九

上已檢校所行。知乖道實遠。克責自咎則進趣有途。前雖道俗總論混知其過。然在家罪重出家罪輕。但出家之人。行業階差生熟難辨。然阡陌而觀。亦粗見其跡。今出家者未登聖境。而期望之人

【現代漢語翻譯】 現代漢語譯本： 食物不可片刻缺少。如果導致不協調，內部憂愁外部征戰，會增加身體的火大。你不知道我的艱辛，不體諒我的空乏，只貪婪地尋求沒有止境，這叫做無慚（不知羞恥）。為什麼呢？你所需要的無窮無盡，我隨著你的要求給予你不少，你卻理所當然地接受，初初沒有愧疚的容色。我既然用盡智慧和謀略來資助供養你，而你卻初初沒有憐憫我的意思。在稍微的日子裡，不給你衣食，你又會怎麼樣呢？這叫做無恩（沒有感恩之心）。現在既然得到我如此的供給，卻不曾為我造作善事，獲得我的衣食飽暖和喜悅，反而更思念著作一切惡事。稍微禪定誦經禮拜就生出懈怠之心，這叫做無義（沒有道義）。這四大假合之身，不可期望，不可信任。我現在為你種種供養，你卻反覆橫生種種愛著，驅使逼迫我行殺盜淫。我既然愚癡不能制止改變，還相隨順，生出各種疾病，或者遭遇王法、牢獄、鞭杖，都是為你所招致。我既然遭受痛苦，你也沒有利益，卻仍然不知，更求更多。從今天以後，我不再隨你流轉于老病生死的苦海。你應當隨我修行，作各種善業，才可以給你隨分的衣食，僅僅用來維持身體，解除飢渴。你應當好好地鞭策自己，讓我早日得到五分法身（戒、定、慧、解脫、解脫知見），常常教化眾生，自在無礙。

呵責四大門頌

時光迅速，人生百年。沉溺於六根（眼、耳、鼻、舌、身、意）之中。出沒于昏昧疑惑，所作所為都是愛慾習氣。辛辛苦苦地為它尋求，營營茍茍地供給它。不是向道德迴歸，而是災殃聚集。貪婪的人會敗壞德行，永無止境的慾望會自取滅亡。光明不再，玄虛之處又有誰在哭泣？

出家順善門第九

上面已經檢查所作所為，知道偏離正道實在太遠。如果能夠深刻地責備自己，那麼前進的道路就有希望。前面雖然道俗一起討論，混雜地知道自己的過錯，然而在家人的罪過重，出家人的罪過輕。但是出家之人，行業的階級差別，生疏和成熟難以分辨。然而從田埂上觀察，也大致能看到一些痕跡。現在出家的人還沒有登上聖境，卻被人們所期望。

【English Translation】 English version: Food cannot be lacking even for a moment. If it leads to disharmony, internal worries and external battles, it will increase the body's fire element. You do not know my hardships, nor do you sympathize with my emptiness, only greedily seeking without end. This is called 'no shame' (Ahrīkya). Why is that? What you need is endless, and I give you plenty according to your demands, yet you accept it as a matter of course, without any initial expression of remorse. Since I have exhausted my wisdom and strategies to support and nourish you, you have not initially had any intention of pitying me. In the slightest of days, what would happen if I didn't give you food and clothing? This is called 'no gratitude' (Akṛtajñatā). Now that you have received such provision from me, you have never done good deeds for me. Having obtained my food, clothing, warmth, and joy, you instead think of doing all kinds of evil. A little meditation, chanting, and bowing immediately give rise to laziness. This is called 'no righteousness' (Anṛṇa). This body of the four great elements (earth, water, fire, air) cannot be expected or trusted. Now I provide for you in various ways, but you repeatedly give rise to various attachments, driving and forcing me to commit killing, stealing, and sexual misconduct. Since I am foolish and unable to restrain and change you, I still follow along, giving rise to various diseases, or encountering royal laws, prisons, and whippings, all of which are brought about by you. Since I suffer, you also have no benefit, yet you still do not know and ask for more. From today onwards, I will no longer follow you in the sea of old age, sickness, and death. You should follow me in practicing the path, doing all kinds of good deeds, so that I can give you food and clothing according to your share, just enough to sustain your body and relieve hunger and thirst. You should urge yourself well, so that I can obtain the fivefold Dharma body (Śīla, Samādhi, Prajñā, Vimukti, Vimukti-jñāna-darśana) early, and constantly teach and transform beings, being free and unhindered.

A Gatha Scolding the Four Great Elements

Time flies swiftly, a hundred years of life. Drowning in the six senses (eyes, ears, nose, tongue, body, mind). Emerging and submerging in darkness and doubt, all actions are habits of love and desire. Laboriously seeking for it, busily providing for it. Not returning to virtue, but only accumulating calamities. Greedy people will ruin their virtue, endless desires will bring about their own destruction. The light no longer shines, who is weeping in the mysterious void?

Chapter Nine: Entering Homelessness Following Goodness

Having already examined one's actions, knowing that they are far from the true path. If one can deeply blame oneself, then there is hope for progress. Although the laity and monastics were discussed together earlier, and one knows one's faults in a mixed way, the sins of the laity are heavier, and the sins of the monastics are lighter. However, for monastics, the differences in the stages of practice, the unfamiliarity and maturity, are difficult to distinguish. However, observing from the ridges of a field, one can roughly see some traces. Now, those who have left home have not yet ascended to the realm of the saints, but are expected by people.

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恒引聖責凡。良由大教勝遠。尊之者責重。法律精微。信之者望深。何以知然。今欲見雅形妙相之體。當睹儀容端麗之人。欲觀仁義盛德之風。當尋有禮有義之行。何常見眾多之口競。譏棄諸外道。正以不足及言。所以息譏。在於眾僧動為論端。實由我法清勝嫉之者多。我法高遠毀之者眾。書云。城高則沖生。道尊則魔盛。今乍聞詰誚之言乃足驚怪。就理而尋非無義而發。試為檢其所修比其所習。福之深淺罪之厚薄。可加意察之。夫父母是孝戀難遣。而能辭親。妻子是恩染難奪。而能割愛。

勢位物情所競。而能棄榮。

饑苦是人所難忍。而能節食。

滋味是人所貪嗜。而甘蔬澀。

翹勤是人所厭怠。而能精苦。

七珍是人所吝惜。而能捨離。

錢帛是人所蓄聚。而能棄散。

奴僮是人所資待。而自給不使。

五色是人所欣睹。而棄之不顧。

八音是人所競聞。而絕之不聽。

飾玩細滑人所保著。而能精粗無礙。安身養體人所共同。而能忘形捨命。眠臥是人所不免。而晝夜不寢為業。恣口朋遊人所恒習。而處靜自檢。

白衣飲饌不知紀極。而進食如毒。

白衣日夜無所不甘。而己限以晷刻虛腹。

白衣則華屋媲偶而己蒙間離著。

【現代漢語翻譯】 現代漢語譯本： 總是有人拿聖人的標準來苛責凡人，這實在是由於佛法教義博大精深。尊重佛法的人，對它的要求自然就高；佛法法律精妙細微，信仰它的人，期望自然就深。怎麼知道是這樣呢？現在想要見到高雅美好的形體相貌，就應當去看容貌端莊美麗的人；想要觀察仁義盛德的風範，就應當去尋找合乎禮儀道義的行為。為什麼常見很多人爭相譏諷、拋棄外道呢？正是因為外道不足以達到佛法的境界，所以才停止譏諷。在於眾僧的一舉一動都成為議論的話題，實在是因為我們的佛法清凈殊勝，嫉妒它的人就多；我們的佛法高妙深遠，詆譭它的人就眾。古書上說：『城墻高了，就會有衝撞；道義尊貴了，就會有邪魔。』現在突然聽到詰難責備的話，實在不足為怪。就事論理地探尋，並非沒有道理。不妨考察他們所修行的，比較他們所學習的，福報的深淺，罪過的輕重，可以加以留意觀察。 父母是難以割捨的孝順和愛戀，（出家人）卻能辭別雙親；妻子是難以擺脫的恩愛和情染，（出家人）卻能割捨愛戀。 權勢地位是世俗之人所爭奪的，（出家人）卻能拋棄榮華。 飢餓困苦是人們難以忍受的，（出家人）卻能節制飲食。 美味佳餚是人們貪圖享用的，（出家人）卻甘於粗茶淡飯。 辛勤勞作是人們厭惡懈怠的，（出家人）卻能精進刻苦。 七寶珍玩是人們吝嗇珍惜的，（出家人）卻能捨棄離開。 金錢財物是人們積攢儲蓄的，（出家人）卻能拋棄散發。 奴僕僮僕是人們依賴使喚的，（出家人）卻自給自足不役使他人。 五顏六色是人們喜歡觀賞的，（出家人）卻拋棄不看。 各種音樂是人們爭相聽聞的，（出家人）卻斷絕不聽。 裝飾品和細滑的衣物是人們珍愛保藏的，（出家人）卻能適應粗糙簡樸的生活，毫無障礙。安身養體是人們共同的需求，（出家人）卻能忘卻身體，捨棄性命。睡眠休息是人們不能避免的，（出家人）卻晝夜不眠地修行。隨心所欲地與朋友遊玩是人們經常做的，（出家人）卻能獨處靜室自我反省。 在家的俗人飲食沒有節制，（出家人）進食卻像服毒一樣謹慎。 在家的俗人日夜享受各種美味，（出家人）卻限定時間，保持空腹。 在家的俗人居住在華麗的房屋，妻妾成群，（出家人）卻住在簡陋的茅屋，遠離塵世。

【English Translation】 English version: People always use the standards of saints to criticize ordinary people. This is truly because the Buddha's teachings are vast and profound. Those who respect the Dharma naturally have high expectations for it; the Dharma's laws are subtle and refined, and those who believe in it naturally have deep hopes. How do we know this is so? If you want to see an elegant and beautiful form and appearance, you should look at someone with a dignified and beautiful countenance. If you want to observe the demeanor of benevolence, righteousness, and great virtue, you should seek out actions that conform to propriety and righteousness. Why do we often see many people vying to ridicule and abandon other paths? It is precisely because other paths are insufficient to reach the realm of the Dharma, so the ridicule ceases. The fact that the actions of the Sangha become topics of discussion is truly because our Dharma is pure and supreme, and those who are jealous of it are many; our Dharma is lofty and profound, and those who slander it are numerous. The ancient books say: 'When the city walls are high, there will be collisions; when the Way is revered, demons will flourish.' Now, suddenly hearing words of questioning and blame is not surprising. Examining the matter rationally, it is not without reason. We might as well examine what they cultivate and compare what they learn, the depth of blessings, and the lightness or heaviness of sins, which can be carefully observed. Parents are the filial piety and love that are difficult to relinquish, yet (a renunciant) can bid farewell to their parents; wife and children are the affection and attachment that are difficult to get rid of, yet (a renunciant) can relinquish love. Power and position are what worldly people compete for, yet (a renunciant) can abandon glory. Hunger and suffering are what people find difficult to endure, yet (a renunciant) can practice moderation in eating. Delicious flavors are what people crave, yet (a renunciant) is content with coarse vegetables. Diligent labor is what people dislike and become lazy about, yet (a renunciant) can be diligent and assiduous. The seven treasures are what people are stingy with and cherish, yet (a renunciant) can give up and leave behind. Money and wealth are what people accumulate and store, yet (a renunciant) can abandon and distribute. Servants and attendants are what people rely on, yet (a renunciant) is self-sufficient and does not employ others. The five colors are what people like to see, yet (a renunciant) abandons them and does not look. Various kinds of music are what people compete to hear, yet (a renunciant) cuts them off and does not listen. Ornaments and smooth clothes are what people cherish and keep, yet (a renunciant) can adapt to a rough and simple life without hindrance. Securing the body and nourishing the body are common needs, yet (a renunciant) can forget the body and give up life. Sleeping and resting are what people cannot avoid, yet (a renunciant) practices day and night without sleeping. Indulging in pleasures and traveling with friends is what people often do, yet (a renunciant) can stay alone in a quiet room and examine themselves. Laypeople eat and drink without restraint, yet (a renunciant) eats as cautiously as if taking poison. Laypeople enjoy all kinds of delicacies day and night, yet (a renunciant) limits the time and keeps an empty stomach. Laypeople live in luxurious houses with many wives and concubines, yet (a renunciant) lives in a simple hut, far from the world.

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又行住坐臥如是法。禮拜圍繞如是法。讀誦講說如是法。食飲便利如是法。受供行施如是法。修道習行如是法。略說如上無非有法數則三千威儀。廣則說不可盡。余如出家功德經說。

出家生善門頌

澡身浴德。晦跡埋名。將安寶地。誰留化城。道場曠謐。禪逕閑清。風瓢弗響。震轍徒驚。嘯傲焉慮。脫落何營。長捐有結。永置無生。

在家從惡門第十

俗士每言談之次。或問。白衣歸向何法無不答云。釋氏純信縱復實心錯背。亦羞言其乖咎。所以爾者。寔由大法精勝不欲與善相違故也。既言其信。當事與言同。若言事相反者。便是矯偽諛諂側佞邪媚。天下所驚嗟。四海所駭嘆。若欲真實期於三世者。見沙門之過。當知凡劣。形服雖異喜怒何殊。便思其理可崇本不在人。何得以鄙吝之行。用廢大道乎。且其積習勝業已積。熙連沙喻可不深思。今諸士女試自檢察。實自多過。

瞋恚不避尊貴　　惡罵無復高卑 　貪求不計毀辱　　慳吝不知禮節 　淫慾不擇禽獸　　黜退不避親族

加以憍慢放逸貢高懟恨諍訟邪命詐現異相。以利求利惡求多求。無有恭敬不隨教誨。身見有見及以無見。未嘗省退以禮自制。一何苦哉。惟恐我不勝人。人莫及我。經說起慢。此業熾盛燒滅宿世所種

【現代漢語翻譯】 現代漢語譯本 此外，行、住、坐、臥都是如此（如是法，指遵循佛法的原則）。禮拜、繞佛也是如此。讀誦、講說佛經也是如此。飲食、大小便也是如此。接受供養、佈施行善也是如此。修道、習行佛法也是如此。簡略地說，如上所述，無一不是包含在法數之中，細分則有三千威儀。如果廣而言之，則數不勝數。其餘的可以參考《出家功德經》的說法。

《出家生善門頌》

洗滌身心，修養德行。隱藏軌跡，埋沒名聲。將要安住于珍貴的佛法之地，誰還會留戀于虛幻的化城（比喻不究竟的境界）？道場空曠寂靜，禪定的小路清幽閒適。風聲和水瓢的聲音不再喧囂，世俗的紛擾也無法驚動。自由自在，無憂無慮，擺脫一切束縛，還追求什麼呢？永遠捨棄有漏的煩惱，永遠安住于無生（不生不滅的境界）。

在家從惡門第十

世俗之人常常在談話時，有人會問：『在家居士歸向什麼法？』沒有不回答說：『歸向釋迦牟尼佛的教法。』即使內心並非真正信奉，或者實際上違背了佛法，也羞於說出自己的過失。之所以這樣，實在是因為佛法精妙殊勝，不願與善法相違背的緣故。既然口頭上說信奉佛法，就應當言行一致。如果言行相反，那就是虛偽、諂媚、邪惡。這是天下人所驚歎，四海所震驚的。如果想要真實地在三世（過去、現在、未來）中有所成就，看到出家人的過失，應當知道他們也是凡夫俗子。雖然他們的外在形象和服飾與我們不同，但喜怒哀樂的情感又有什麼區別呢？應當思考佛法的道理是值得崇敬的根本，而不在於個人。怎麼能因為自己鄙陋吝嗇的行為，而廢棄了偉大的佛法呢？況且他們積累的善行和殊勝的功業已經很多了，熙連河沙的比喻難道不值得深思嗎？現在各位士女不妨自己檢查一下，實際上自己有很多過失。

嗔恨之心不避尊貴之人，惡語謾罵不顧地位高低之人。 貪婪的追求不顧毀壞名譽和人格，慳吝的吝嗇不知道禮義廉恥。 淫慾之心不選擇對象，如同禽獸一般，罷黜貶退不避諱親戚族人。

再加上驕慢、放逸、貢高自大、怨恨、爭訟、以邪命（不如法的手段）來維持生活、虛假地顯現奇異的形象，用利益來追求利益，用惡行來追求更多的利益。沒有恭敬之心，不聽從教誨。執著于身見（認為身體是真實存在的）、有見（認為事物是永恒存在的）以及無見（認為事物是徹底斷滅的）。從來沒有反省和退讓，用禮儀來約束自己。這是多麼痛苦啊！總是害怕我不如別人，別人不如我。佛經上說，生起驕慢之心，這種惡業會非常熾盛，燒燬過去世所種下的善根。

【English Translation】 English version Furthermore, walking, standing, sitting, and lying down are all in accordance with this Dharma (如是法, meaning following the principles of the Buddha's teachings). Bowing and circumambulating are also in accordance with this Dharma. Reading and reciting, explaining and preaching the scriptures are also in accordance with this Dharma. Eating, drinking, and relieving oneself are also in accordance with this Dharma. Receiving offerings and practicing generosity are also in accordance with this Dharma. Cultivating the Way and practicing the Dharma are also in accordance with this Dharma. Briefly speaking, as mentioned above, all of these are included in the Dharma, which can be divided into three thousand aspects of conduct. If speaking broadly, they are countless. For the rest, refer to the Sutra on the Merits of Leaving Home (出家功德經).

Ode to Leaving Home and Generating Goodness (出家生善門頌)

Wash the body and cultivate virtue. Hide traces and bury fame. About to dwell in the precious land (寶地, referring to the land of the Buddha's teachings), who would remain in the illusory transformation city (化城, a metaphor for an incomplete state)? The monastery is vast and tranquil, the path of meditation is leisurely and serene. The sound of the wind and water ladle is no longer noisy, and worldly disturbances cannot startle. Free and unrestrained, without worries, having shed all bonds, what else is there to pursue? Forever abandon defiled afflictions, and forever abide in non-birth (無生, the state of non-arising and non-ceasing).

Chapter Ten: At Home, Entering the Gate of Evil (在家從惡門第十)

Worldly people often say in conversation, or someone may ask: 'What Dharma do lay practitioners turn to?' No one fails to answer: 'They turn to the teachings of Shakyamuni Buddha (釋迦牟尼佛).' Even if they do not truly believe in their hearts, or if they actually violate the Dharma, they are ashamed to admit their faults. The reason for this is that the Dharma is exquisite and supreme, and they do not want to contradict goodness. Since they verbally say they believe in the Dharma, their actions should be consistent with their words. If their words and actions are contradictory, then they are hypocritical, flattering, devious, and sycophantic. This is what the world is amazed at and what the four seas are shocked by. If you want to truly achieve something in the three lifetimes (三世, past, present, and future), when you see the faults of monks, you should know that they are also ordinary people. Although their external appearance and clothing are different from ours, what difference is there in their emotions of joy, anger, sorrow, and happiness? You should consider that the principles of the Dharma are the root worthy of respect, and not the individual. How can you abandon the great Dharma because of your own petty and stingy behavior? Moreover, the accumulated good deeds and supreme merits they have already accumulated are many. Isn't the metaphor of the Ganges River sands (熙連沙喻) worthy of deep thought? Now, all of you gentlemen and ladies, try to examine yourselves. In reality, you have many faults.

Anger does not avoid the noble, and evil speech and curses do not consider high or low status. Greedy pursuit does not consider damaging reputation and personality, and stingy miserliness does not know propriety, righteousness, integrity, and shame. Lustful desires do not choose objects, like beasts, and demotion and dismissal do not avoid relatives and clansmen.

In addition, there is arrogance, indulgence, haughtiness, resentment, contention, maintaining livelihood through wrong means (邪命, improper means), falsely displaying strange appearances, using benefits to pursue benefits, and using evil deeds to pursue more benefits. There is no respect, and they do not follow teachings. They cling to the view of self (身見, believing the body is real), the view of existence (有見, believing things are eternal), and the view of non-existence (無見, believing things are completely annihilated). They have never reflected and retreated, using etiquette to restrain themselves. How painful this is! Always fearing that I am not better than others, and that others are not as good as me. The sutras say that arising arrogance, this evil karma will be very intense, burning away the good roots planted in past lives.

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善根。又云。為惡雖少后苦無邊。如毒在身終為重患。諸俗人等惟欲營生不知顧死。然生不可保死必奄至。尋此危命非朝則。夕俄傾之間兇變。無常。如佛為愚癡富老公說偈。

汲汲憂子財。非我何所有。愚人多預慮。莫知當來變。

廣文如彼何得不思。貪求積聚終必散失。身死名滅惟業相隨。又觀女人所起患毒。倍于男子。經云。

女人甚深惡　　難與為因緣 　恩愛一縛著　　牽人入罪門 　女人有何好　　但是諸不凈 　何不審諦觀　　為此發狂亂

郁伽長者經云。在家修道當觀女人生厭離想。非常久想。不凈潔想。臭穢惡想。羅剎惡鬼恒啖人想。貪色難飽無止足想。惡知識妨凈行想。三惡道增憂苦不斷。目面唇口惑人之具。人為所惑。破家滅國殺親害子。眾禍之本皆由女色。

在家男女惡門頌

在磨則磷。玉生雖堅。維居必徙。豈曰能賢。冰開春日。蘭敗秋年。教隨類反。習乃情遷。命符三漏。生偕十纏。茲焉遂往。憂畏方延。◎

◎沉冥地獄門第十一

萬法雖差功用不一。至於明昧相形。惟善惡二途而已。語善則人天勝果差別于目驗。述惡則三途劇苦皎然而非虛。而愚惑之夫好起疑異。多言人天是妄造地獄非實說。以不睹故。便不知推因以測果。由不了故

【現代漢語翻譯】 現代漢語譯本： 善根。又說：『作惡即使很小，未來的苦難卻無邊無際。』就像毒藥在身，最終會成為嚴重的疾病。那些世俗之人只想著謀生，不知道顧及死亡。然而，生命不可靠，死亡必定突然降臨。仔細想想這危脆的生命，不是早上就是晚上，頃刻之間就會發生兇險的變故，世事無常。就像佛陀為愚癡的富翁所說的偈語： 『汲汲營營地擔憂兒子的財產，這些都不是我所擁有的。愚蠢的人總是過多地預先考慮，卻不知道將來的變化。』 廣文就像他們一樣，為什麼不思考呢？貪婪地追求積聚，最終必定會散失。身死名滅，只有業力相隨。又觀察女人所引起的禍患，比男子還要多。經中說： 『女人非常陰險惡毒，難以和她們結為因緣。 一旦被恩愛束縛，就會牽引人進入罪惡之門。 女人有什麼好的呢？只不過是各種不凈之物。 為什麼不仔細地觀察，卻為此而發狂迷亂？』 《郁伽長者經》中說：在家修行的人應當觀察女人生起厭離的想法。觀想她們的身體不是長久的，是不凈潔的，是臭穢噁心的，是羅剎惡鬼經常啖食的，是貪求美色難以滿足沒有止境的，是惡知識會妨礙清凈修行的。她們會使人增長三惡道的憂愁痛苦，永無止境。她們的眼睛、面容、嘴唇是迷惑人的工具。人們因為被她們迷惑，導致家破國亡，殺害親人兒子。一切禍患的根源，都是因為女色。 在家男女的惡門頌： 在磨盤上就會被磨損，玉石雖然堅硬，經常搬動也必定會遷移。難道能說她們賢良嗎？就像冰在春天融化，蘭花在秋天凋謝。教導會隨著類別而改變，習性會隨著情感而遷移。生命符合三漏，出生伴隨著十纏。從這裡開始前往，憂愁畏懼才剛剛開始。 沉淪地獄之門第十一 萬法雖然有差別，但功用卻不相同。至於光明和黑暗的對比，只有善惡兩條道路而已。講述善，那麼人天殊勝的果報差別就在眼前可以驗證；講述惡，那麼三途的劇烈痛苦就清清楚楚地不是虛假的。而愚蠢迷惑的人喜歡產生懷疑和差異，多說人天是虛構的，地獄不是真實存在的。因為沒有親眼看到，便不知道通過原因來推測結果。由於不瞭解的緣故。

【English Translation】 English version: 『Good roots.』 It is also said: 『Although evil deeds are small, the future suffering is boundless.』 Like poison in the body, it will eventually become a serious illness. Those worldly people only think about making a living and do not think about death. However, life is unreliable, and death will inevitably come suddenly. Think carefully about this precarious life, it will be either morning or evening, and in an instant, there will be dangerous changes, and things are impermanent. It's like the gatha that Buddha said to the foolish rich man: 『Anxiously worrying about the property of the son, none of these are mine. Foolish people always think too much in advance, but do not know the changes that will come.』 Guang Wen is like them, why not think about it? Greedily pursuing accumulation will eventually be lost. When the body dies and the name disappears, only karma follows. Also, observe that the troubles caused by women are more than those caused by men. The sutra says: 『Women are very insidious and evil, and it is difficult to form a relationship with them. Once bound by love, they will lead people into the gate of sin. What good are women? They are just various impure things. Why not observe carefully, but go crazy and confused because of this?』 The 『Ugra householder Sutra』 says: Those who practice the path at home should observe women and generate thoughts of aversion. Contemplate that their bodies are not permanent, are impure, are smelly and disgusting, are often eaten by Rakshasa evil spirits, are greedy for beauty and difficult to satisfy without end, and are evil knowledge that will hinder pure practice. They will increase the worries and pains of the three evil paths, without end. Their eyes, faces, and lips are tools to confuse people. People are confused by them, leading to the destruction of families and countries, and the killing of relatives and sons. The root of all disasters is due to female lust. The evil gate verse for men and women at home: It will be worn down on the millstone, and although jade is hard, it will inevitably move if it is moved frequently. Can it be said that they are virtuous? Like ice melting in spring and orchids withering in autumn. Teaching will change with the category, and habits will change with emotions. Life conforms to the three leaks, and birth is accompanied by the ten entanglements. Starting from here, worries and fears are just beginning. The Eleventh Gate of Sinking into Hell Although the myriad dharmas are different, their functions are not the same. As for the contrast between light and darkness, there are only two paths, good and evil. Speaking of good, then the superior fruits of humans and devas can be verified before your eyes; speaking of evil, then the intense suffering of the three paths is clearly not false. But foolish and confused people like to generate doubts and differences, and say that humans and devas are fabricated, and that hell does not really exist. Because they have not seen it with their own eyes, they do not know to infer the result from the cause. Because of not understanding.

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。復不知驗果以尋因既因果未分空扇是非。疑途亂起明在何日。無論未來其事難了。但以即今善惡是驗冥漠非妄。夫有形則影現。有聲則響應。未見形存而影滅聲續而響乖。故知善惡相資亦復如是。幸各明信無厝疑心。何謂地獄。經中廣說。此洲地下八大地獄。最下阿鼻。四萬由旬。鐵城四周表裡火徹。銅狗黑蛇哮吼嚼咋。甚可怖畏。諸小獄者散在鐵圍山間海渚空野眾處。備受寒熱。難可具說。獄各有主。牛頭阿傍。其性殘虐無一慈忍。見受苦者。惟憂不苦。惟憂不毒。或問獄卒。眾生受苦甚可憐愍。而汝無慈常懷毒害。獄卒答曰。諸受苦者。由是不孝父母。謗佛法僧。罵辱親疏。毀陷一切。破壞和合。瞋恚殺害貪淫欺詐。邪命邪求及以邪見。憍慢懈怠放逸怨恨。迷沒聲色耽著酒食。犯所受戒不知慚愧。具足惡業。來此受苦。受苦既畢恒加諫喻。此是惡處今已得脫。勿復重來。然此眾生初無改悔。今日得出俄頃復來。勞我形力加毒于彼。今觀此輩既不修善。往趣泥洹則是無知。不識避苦。所以倍痛害之。何由得出慈忍。又經云。有十惡業殺生偷盜。能令眾生墮于地獄畜生餓鬼。無量劫數乃得為人。還受短命貧窮等報。又感外報棘刺沙礫水旱少味不如意等。且身口意此三發業之始。自作教人見作隨喜。此三成業之由。現

報生報后報。此三感業之所。故論云。三三合九種。從三煩惱生。然前九位業通善惡。受三塗報惟在三毒。是故行人先須觀破。於此人身可有出理。

地獄門頌

冥津殊復曉。高聽亦能卑。陰墻雖兩密幽。夜有四知。炎山翻烈火。冰澗匝寒澌。羅城振云幕。鋒樹郁霜枝。茹荼非云苦。集木豈稱危求仁曾已得。長嘆欲何為。

出家懷道門第十二

自大聖已還性體未圓。三相所遷四山作固。所以如來智周域外。尚假苦切之言。令諸有生得入律行。今居在凡愚善惡雜糅。何能免點累之愆愛染之失。若聞所說當深嘆悼。何時免離若斯之過。不得內懷驚疑增其忿憾也。然則起忿之來。誠由著我。如經所說。執我見者。生死大患第一破戒。且舉一我無人不患。自非正聚誰不弊之。出家本意為滅此惑。故諸行者。常須遮制。積功不已漸得出有。迷此不修還同無始。徒在僧倫更招苦業。今聞出家之美。不得便言無惡。又聞俗人之惡。不可便言無善。故通述之宜各警策。夫出家者猶信。故入道也。當去愛著順佛語。則出世之行成也。若於行有虧。則非謂之信也。內既無信。則剪落納衣瓶缽等。于身無用。略引數條不得自怠。

已去憒鬧得空閑　　已離俗愛無攀緣 　已出馳動入寂定　　已離染著得無礙 　

【現代漢語翻譯】 現代漢語譯本：報生報后報，指的是此三者所感受的業報。因此，《瑜伽師地論》中說：『三三合為九種』，是從三種煩惱（貪、嗔、癡）而生。然而，前面九種業通於善與惡，但感受三惡道（地獄、餓鬼、畜生）的果報，則只在於三毒（貪、嗔、癡）。因此，修行人首先必須觀察並破除這些，才能在此人身中找到出離的道理。

地獄門頌

冥府的道路如此不同，即使是高位者也能變得卑微。陰暗的墻壁雖然嚴密幽深，但在夜晚也有四知（天知、地知、你知、我知）。燃燒的山峰翻滾著猛烈的火焰，冰冷的深澗環繞著寒冷的冰凌。羅剎的城池震動著云幕，鋒利的樹木凝結著寒霜的枝條。吞嚥苦菜不能說是苦，聚集木柴難道能說是危險嗎？尋求仁義曾經已經得到，長聲嘆息又有什麼用呢？

出家懷道門第十二

自從佛陀涅槃之後，眾生的自性本體尚未圓滿，還在受生、住、異三相的遷流影響，被四座大山（生、老、病、死）所困。所以如來佛陀以其圓滿的智慧，尚且需要用懇切的言語，來使一切眾生得以進入戒律的修行。現在我們身處凡夫俗子之中，善惡混雜，怎麼能夠免除過失和愛染的缺失呢？如果聽到這些話，應當深深地嘆息悲傷，什麼時候才能免除這樣的過錯？不要內心懷有驚疑，增加自己的憤怒和遺憾。然而，生起憤怒的根源，實在是因為執著于『我』。如經中所說，執著于『我見』，是生死輪迴的大患，也是第一破戒。且舉一個『我』字，沒有人不為此而憂患。如果不是正知正見的人，誰不會因此而受害呢？出家的本意就是爲了滅除這種迷惑。所以修行的人，常常需要遮止和控制這種『我執』。積累功德而不停止，漸漸地就能出離三有（欲有、色有、無色有）。如果迷惑於此而不修行，就和無始劫以來一樣，只是徒勞地身在僧團之中，更加招來痛苦的業報。現在聽聞出家的美好，不能就說沒有惡；又聽聞在家人的惡，也不可就說沒有善。所以要通盤考慮，各自警醒策勵。出家的人，是因為有信心，所以才進入佛道。應當去除愛著，順從佛陀的教誨，那麼出世的修行就能成就。如果在修行上有虧損，就不能稱之為有信心。內心既然沒有信心，那麼剃除頭髮、穿上僧衣、拿著缽等，對於自身就沒有用處。略微引述幾條，不得懈怠。

已經離開了喧鬧，得到了空閑； 已經離開了世俗的愛戀，沒有了攀緣； 已經脫離了馳逐動亂，進入了寂靜禪定； 已經脫離了染污執著，得到了無礙。

【English Translation】 English version: 'Reporting birth, reporting after, reporting retribution.' These three are the places where karmic retributions are felt. Therefore, the Yogācārabhūmi-śāstra states: 'Three threes combine into nine kinds,' arising from the three afflictions (greed, hatred, and delusion). However, the preceding nine types of karma are common to both good and evil, but receiving the retribution of the three evil realms (hell, hungry ghosts, and animals) lies solely in the three poisons (greed, hatred, and delusion). Therefore, practitioners must first observe and break through these in order to find a way out of this human body.

Ode to the Gates of Hell

The paths of the underworld are so different; even those in high positions can become lowly. Although the dark walls are tightly sealed and secluded, there are four knowers (Heaven knows, Earth knows, you know, I know) in the night. Burning mountains churn with fierce flames, and icy ravines are encircled by cold ice. The city of Rakshasas (demon) shakes with cloud curtains, and sharp trees are covered with frosty branches. Swallowing bitter herbs cannot be called suffering, and gathering firewood cannot be called dangerous. Seeking benevolence has already been achieved; what is the use of long sighs?

Chapter Twelve: Embracing the Path in Renunciation

Since the passing of the Great Sage (Buddha), the nature of beings has not yet been perfected, and is still influenced by the three marks (arising, abiding, changing) and trapped by the four mountains (birth, old age, sickness, death). Therefore, the Tathagata (Buddha), with his perfect wisdom, still needs to use earnest words to enable all beings to enter the practice of precepts. Now we dwell among ordinary people, with good and evil mixed together. How can we avoid faults and the loss of attachment? If we hear these words, we should deeply sigh and grieve, wondering when we can be free from such faults. Do not harbor doubt and suspicion, increasing your anger and regret. However, the source of anger arises from attachment to 'self'. As the sutra says, clinging to 'self-view' is the great calamity of birth and death and the first precept to be broken. Just take the word 'self'; who does not suffer from it? If one does not have right view, who will not be harmed by it? The original intention of renunciation is to eliminate this delusion. Therefore, practitioners must always restrain and control this 'self-attachment'. Accumulate merit without ceasing, and gradually you can escape the three realms (desire realm, form realm, formless realm). If you are deluded by this and do not practice, you will be the same as since beginningless time, merely being in the Sangha (monastic community) in vain, and further inviting painful karmic retribution. Now, hearing the beauty of renunciation, one cannot immediately say there is no evil; and hearing the evil of laypeople, one cannot immediately say there is no good. Therefore, a comprehensive consideration is appropriate, and each should be vigilant and encourage themselves. Those who renounce the world do so because they have faith and therefore enter the Buddhist path. One should remove attachment and follow the Buddha's teachings, then the practice of transcending the world can be accomplished. If there is a deficiency in practice, then it cannot be called faith. Since there is no faith within, then shaving the head, wearing monastic robes, carrying a bowl, etc., are useless to oneself. Briefly citing a few points, one must not be lazy.

Having left behind the hustle and bustle, one has obtained leisure; Having left behind worldly love, there is no clinging; Having escaped from chasing after movement, one has entered into tranquil samadhi (meditative absorption); Having left behind defilement and attachment, one has obtained unobstructedness.

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已舍苦境得無惱　　已離妻子無纏縛 　已棄飾好厭華侈　　已絕聲色滅貪求 　已斷榮辱去我見　　已向八正趣道門 　已披弘誓忍辱鎧　　已服解脫涅槃衣 　已望畢竟空寂舍　　已登慈悲喜捨堂 　已見迴向之大利　　已聽多聞自覺音 　佛見出家之大利

如此。所以勸獎誡厲修學。故經云。蓋聞沙門之為道也。舍家妻子捐棄愛慾斷絕六情守戒無為。其清凈一心者則萬邪滅矣。一心之道者。聲色不能污。榮位不能動。免離憂苦存亡自在。塊然獨立舍五𡠩除兩穢。二堅縛二障法二種垢二雨雹二癰瘡二燒法二種病。四破戒者。一謂三業不凈。二謂聞空怖畏。三謂不為泥洹。四謂貪著我見。又如經說。菩薩修行先除四失。謂舍欺誑。重報恩。決嫌疑。滅諂心。如是備行諸度妙行。清凈廣大安住寂靜。

出家懷惡門頌

韞石諒非真。飾瓶信為假。竊服皋門上。濫吹緇軒下。鳳祀徒驚心。騶文終好野。實相豈或照。浮榮未能捨。跡殊冠冕客。事襲驅馳者。已矣歇鄭聲。無然亂周雅。

在家懷善門第十三

前已聞其惡深自鄙悼。今顯其善悅以進道。何以知之。自非貪慾情厚。染愛性深。富貴意重。勢利心濃者。則不容安處累縛黑闇所纏故知在家者眾患之本矣。故使室家妻子宗親眷屬。周旋來

【現代漢語翻譯】 現代漢語譯本 已捨棄充滿痛苦的處境，獲得了沒有煩惱的境界； 已經遠離妻子，沒有了纏縛； 已經拋棄裝飾和愛好，厭惡奢華； 已經斷絕聲色，滅除了貪求； 已經斷絕榮辱之心，去除我見； 已經朝著八正道，走向解脫之門； 已經披上弘大的誓願和忍辱的鎧甲； 已經穿上解脫和涅槃的衣服； 已經期望最終到達空寂的居所； 已經登上慈悲喜捨的殿堂； 已經見到迴向的巨大利益； 已經聽聞廣博的知識和自覺的聲音； 佛陀看到了出家的巨大利益。

正是如此。所以勸勉和激勵人們努力修學。所以經書中說：『聽說沙門（Śrāmaṇa，指出家修道者）的修行之道，就是捨棄家庭妻子，捐棄愛慾，斷絕六情，遵守戒律，無所作為。如果能保持清凈一心，那麼所有的邪惡都會滅亡。一心之道，聲色不能污染，榮華富貴不能動搖，免離憂愁痛苦，存亡自在。』 像石頭一樣獨立，捨棄五欲（五𡠩），去除兩種污穢（兩穢）。兩種堅固的束縛（二堅縛），兩種障礙之法（二障法），兩種垢染（二種垢），兩種雨雹般的災難（二雨雹），兩種癰瘡（二癰瘡），兩種焚燒之法（二燒法），兩種疾病（二種病）。四種破戒的行為：一是身口意三業不凈，二是聽聞空性就感到恐懼，三是不爲了涅槃（Nirvāṇa，指解脫）而修行，四是貪著我見。 又如經書所說，菩薩（Bodhisattva，指追求覺悟的修行者）修行首先要去除四種過失：捨棄欺騙和虛誑，重視報恩，解決嫌疑，滅除諂媚之心。像這樣完備地修行各種度（度，指波羅蜜多，Pāramitā，到達彼岸的方法）的妙行，清凈廣大，安住在寂靜之中。

出家懷惡門頌

蘊藏著石頭，確實不是真玉；裝飾過的瓶子，確實是假的。偷偷穿上皋門（皋門，古代官吏的服裝），濫用緇軒（緇軒，指僧人的車駕）。鳳凰的祭祀徒然令人驚心，養馬的文辭最終還是喜歡田野。實相（實相，指事物的真實面貌）怎麼能夠照見？浮華的榮耀不能捨棄。行為不同於戴著官帽的客人，事情卻像奔波勞碌的人。算了吧，停止鄭國的靡靡之音，不要擾亂周朝的雅正之樂。

在家懷善門第十三

前面已經聽說了在家生活的種種惡處，應該深深地自我鄙視和哀悼。現在顯明在家生活中的善處，以此來喜悅並促進修行。憑什麼知道這些呢？如果不是因為貪慾之情深厚，染愛之性深重，富貴之意看重，勢利之心濃厚的人，就不會安於處在各種束縛和黑暗的纏繞之中。所以知道在家生活是各種禍患的根本。因此，要與室家妻子、宗親眷屬，周旋往來。

【English Translation】 English version Having abandoned the realm of suffering, one attains freedom from affliction; Having departed from wife and children, one is free from entanglement; Having discarded adornments and luxuries, one detests extravagance; Having severed sound and form, one extinguishes greed and desire; Having renounced honor and disgrace, one abandons the view of self; Having turned towards the Eightfold Path, one approaches the gate of enlightenment; Having donned the armor of great vows and forbearance; Having put on the garments of liberation and Nirvana (Nirvāṇa, the state of enlightenment); Having looked forward to the ultimate abode of emptiness and tranquility; Having ascended the hall of loving-kindness, compassion, joy, and equanimity; Having seen the great benefit of dedication (of merit); Having heard the sound of vast learning and self-awakening; The Buddha sees the great benefit of leaving home (becoming a monk).

It is so. Therefore, we encourage and exhort diligent study and practice. Thus, the scripture says: 'It is said that the path of a Śrāmaṇa (Śrāmaṇa, a wandering ascetic) is to abandon home and family, renounce love and desire, sever the six senses, observe the precepts, and be without action. If one can maintain a pure and single mind, then all evils will perish. The path of a single mind is that sound and form cannot defile it, honor and position cannot move it, one is freed from sorrow and suffering, and existence and non-existence are at ease.' Standing alone like a stone, abandoning the five desires (五𡠩), removing the two impurities (兩穢). The two firm bonds (二堅縛), the two obstructing dharmas (二障法), the two kinds of defilements (二種垢), the two hailstorms (二雨雹), the two ulcers (二癰瘡), the two burning dharmas (二燒法), the two kinds of diseases (二種病). The four kinds of precept-breaking behaviors: first, the three karmas of body, speech, and mind are impure; second, one is afraid upon hearing of emptiness; third, one does not practice for Nirvana (Nirvāṇa, liberation); fourth, one is attached to the view of self. Moreover, as the scripture says, a Bodhisattva (Bodhisattva, one who seeks enlightenment) in practice must first remove four faults: abandoning deception and falsehood, valuing gratitude, resolving doubts, and extinguishing flattery. Thus, one completely practices the wonderful practices of various Pāramitās (度, Pāramitā, perfections, ways to cross over to the other shore), being pure and vast, abiding in tranquility.

Verse on Embracing Evil After Leaving Home

A stone concealed is certainly not true jade; an adorned vase is surely false. Secretly wearing the garments of a high official (皋門), abusing the carriage of a monk (緇軒). The phoenix sacrifice vainly startles the heart; the writing of a groom ultimately prefers the fields. How can the true nature of reality (實相) be illuminated? Superficial glory cannot be abandoned. Actions differ from those of a capped and robed guest; affairs resemble those of a hurried servant. Enough, cease the licentious music of Zheng; do not disturb the elegant music of Zhou.

Chapter Thirteen: Embracing Good While at Home

Having previously heard of the many evils of being at home, one should deeply despise and lament oneself. Now, reveal the good aspects of being at home, thereby rejoicing and promoting practice. How do we know this? If one were not deeply attached to greed and desire, heavily influenced by love and affection, valuing wealth and status, and having a strong desire for power and profit, one would not be content to be in the midst of various entanglements and the darkness that binds. Therefore, know that being at home is the root of all misfortunes. Thus, one must interact with family, wife, relatives, and kin.

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往朋友游處奉上接下。皆須將意。意不獨往。其應筐篚。筐篚之用非求不至。既馳求事廣財念無窮。惟念多蓄不顧無常。擁積腐壞靡知分散。是為欲不慳貪。便不能得。既眷屬纏繞百心不同。不加鞭罰則為惡者眾。雖曰止惡要由。

瞋起。是為欲不瞋恚。亦不能得。為此資生校計馳求萬方。以利縈心不知患害。水火盜賊艱苦備經。或夭身命殘殺無辜。宴集歡樂非此不濟。起貪癡心謂我加爾。飲啖之後暢快莫思。是為欲不起癡。而不能得。當知白衣與善相違。故曰。所作之事與地獄對門。又云。

居處如牢獄。妻子如枷鎖。財物如重擔。親戚如怨家。

而今在窮苦之地。繫縛憂厄艱辛纏累。備諸苦惱。不親三寶不近正法。窮迷闇障劇苦之內。而能一日一夜守持清禁。六時行道兼修六齋。年三長齋。或持一戒二戒三戒乃至五戒八戒十戒。菜蔬節味檢身口意。又率妻子內外眷屬。迴向崇善建菩提因。或撤父母之供妻子之分。財貨衣服甘珍肴果。窮其所有敬供精潔。合室營奉晨昏翹注。或為疾患危急縣官牢獄。或親親崩亡祈福魂路。或生善滅罪始發信心。崇仰沙門在聖無別。由其隨順佛正教故。所以順佛語故出離生死。若違佛語必墮惡道。是故常應堅發正愿。愿受化生自在。飛行一切佛剎。隨所感見應接群

【現代漢語翻譯】 現代漢語譯本： 前往朋友處拜訪，贈送禮物時要考慮到對方的需求。心意並非單方面付出，而應有所迴應，就像用筐和篚（kuāng fěi，兩種竹器）盛放禮物一樣。如果一味追求，慾望便無止境，對財富的貪念也會無窮無盡。只想著積攢財富，卻不顧及世事無常。囤積的財物最終會腐爛損壞，不知何時會分散。這就是想要不慳吝貪婪，卻無法做到的原因。既然被家眷纏繞，每個人的想法都不一樣，如果不加以鞭策懲罰，作惡的人就會增多。雖然說要止惡，但關鍵在於... 嗔恨心一旦生起，想要不嗔怒也是不可能的。爲了生活，四處奔波，算計得失，被利益矇蔽雙眼，不知道其中的禍害。要經歷水災、火災、盜賊等各種艱難困苦。甚至會喪命，殘害無辜。舉辦宴會，享受歡樂，沒有這些就無法進行。生起貪婪和愚癡之心，認為『我』比『你』強。吃喝之後，只圖一時暢快，不想其他。這就是想要不起愚癡，卻無法做到的原因。應當明白，在家人與善法是相違背的。所以說，所做的事情與地獄的大門相對。 又說： 居住的地方如同牢獄，妻子兒女如同枷鎖，財物如同沉重的負擔，親戚如同怨家。 如今身處窮困之地，被束縛，憂愁，厄難，艱辛所纏繞，備受各種苦惱。不親近三寶（sān bǎo，佛、法、僧），不接近正法。在極度迷惑和黑暗的障礙中，在劇烈的痛苦之中，卻能一日一夜守護清凈的戒律，六時（liù shí，一天分為六個時段）修行，兼修六齋（liù zhāi，每月六天持齋），每年守持三次長齋。或者持守一戒、二戒、三戒，乃至五戒、八戒、十戒。吃素，節制飲食，約束身口意。又帶領妻子、內外眷屬，迴向崇尚善良，建立菩提（pú tí，覺悟）之因。或者拿出供養父母、供給妻子的那份，用財物、衣服、美味佳餚、水果等，竭盡所有，恭敬供養，精心潔凈。全家人一起操辦，早晚虔誠祈禱。或者爲了疾病、危急、官司、牢獄，或者爲了親人去世，祈求冥福。或者爲了生善滅罪，開始發起信心。崇敬沙門（shā mén，出家修道者），認為他們與聖人沒有區別。因為他們隨順佛陀的正法教導。所以順從佛的教誨就能脫離生死輪迴。如果違背佛的教誨，必定墮入惡道。因此，應當常常堅定地發起正確的願望，愿能受化生，自在飛行於一切佛剎（fó chà，佛所居住的清凈國土），隨所感應，接引眾生。

【English Translation】 English version: When visiting friends, offering gifts should be considerate of their needs. Intentions should not be one-sided but should elicit a response, like using baskets and hampers (kuāng fěi) to hold gifts. If one is solely focused on seeking, desires become endless, and the greed for wealth becomes infinite. One only thinks of accumulating wealth, disregarding the impermanence of life. Hoarded possessions will eventually rot and decay, and one does not know when they will be dispersed. This is why wanting to be un-stingy and un-greedy is unattainable. Since one is entangled by family, and everyone has different ideas, if one does not whip and punish, the number of evildoers will increase. Although it is said that stopping evil is essential, the key lies in... Once anger arises, it is impossible to be un-angry. To make a living, one rushes around, calculating gains and losses, blinded by profit, unaware of the harm within. One must endure various hardships such as floods, fires, and thieves. One may even lose their life, harming the innocent. Holding banquets and enjoying pleasures cannot be done without these things. Greed and delusion arise, thinking 'I' am better than 'you'. After eating and drinking, one only seeks momentary pleasure, thinking of nothing else. This is why wanting not to arise delusion is unattainable. One should understand that laypeople are contrary to goodness. Therefore, it is said that what one does is facing the gate of hell. It is also said: The place of residence is like a prison, wife and children are like shackles, wealth is like a heavy burden, and relatives are like enemies. Now, being in a place of poverty, bound, worried, in distress, entangled by hardships, suffering all kinds of afflictions. Not being close to the Three Jewels (sān bǎo, Buddha, Dharma, Sangha), not approaching the right Dharma. In extreme confusion and darkness, amidst intense suffering, one can still guard pure precepts day and night, practice the Six Times (liù shí, dividing the day into six periods) of practice, and cultivate the Six Fasts (liù zhāi, fasting on six days of the month), and observe three long fasts each year. Or observe one, two, three, up to five, eight, or ten precepts. Eat vegetarian food, restrain eating, and control body, speech, and mind. Also, lead one's wife, inner and outer family members, to dedicate themselves to goodness and establish the cause of Bodhi (pú tí, enlightenment). Or take out the portion for parents and wife, using wealth, clothing, delicacies, fruits, etc., exhausting all possessions, respectfully making offerings, and meticulously cleaning. The whole family works together, praying sincerely morning and evening. Or for illness, emergencies, lawsuits, prisons, or for the death of relatives, praying for blessings in the afterlife. Or to generate goodness and eliminate sins, beginning to develop faith. Respecting the Shramanas (shā mén, monks), considering them no different from saints. Because they follow the Buddha's right Dharma teachings. Therefore, following the Buddha's teachings can lead to liberation from the cycle of birth and death. If one violates the Buddha's teachings, one will surely fall into evil realms. Therefore, one should always firmly make correct vows, wishing to be born by transformation, freely flying in all Buddha-lands (fó chà, pure lands where Buddhas reside), responding to all beings according to their needs.

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生。學佛威儀。入如來室。著如來衣。坐如來座。巧便大慧開悟解脫。于諸法中究竟無障。盡虛空際大誓莊嚴。

在家勸善門頌

處塵貴不染。被褐重懷珠。美玉耀幽石。曾蘭挺叢芻。四氏不為侶。三界豈能渝。諒茲親愛染。寧以財利拘。煩流舍智寶。榛路坦夷途。萬物竟何匹。烈火樹紅芙。

三界內苦門第十四

夫三界牢獄四圍輪轉。在家出家未斷我倒。無得免者。既為生死所纏。身心勞累遷變無窮。無非是苦。故經云。三界皆苦何可樂者而眾生常惑謂言。世間是常是樂。出世樂因無常是苦。何其沉迷頓此顛倒。才驗刺身即覺苦受。何得云樂。略引數條證知惟苦。若謂飲食為樂者。則應多所餐進身和心悅。何意小乖分度便成疹患。

若謂衣服為樂者。則應春夏一服愛心無厭。何意寒暑異服。明不甘樂所以苦本。

若謂室宇為樂者。何意不常一處。既致馳動。明知避苦。

若謂妻子眷屬為樂者。則應長相歌笑。何意俄爾無常悲號。哽噎當知眷屬實是苦本。若謂妙色以為樂者。則應長悅心目永慰形骸。何意須臾顏貌變改發白面黑傷痛少年華美之艷。故知此色本自是苦。不是外來。

若謂好聲以為樂者。則應絲竹繁會觀聽無厭。何意小時便致昏倦耳不樂聞。當知是苦。

【現代漢語翻譯】 現代漢語譯本： 生。學習佛的威儀，進入如來的房間，穿上如來的衣服，坐在如來的座位上。巧妙方便的大智慧開啟覺悟解脫，對於一切法中究竟沒有障礙，盡虛空之際以廣大的誓願來莊嚴。

在家勸善門頌

身處塵世可貴在於不被污染，身穿粗布衣裳而內心懷有寶珠。美玉在幽暗的石頭中也能閃耀光芒，曾蘭草也能在雜草叢中挺拔生長。不與行為不正的人為伍，不受三界輪迴的束縛。明白親愛之情容易產生染著，不要被財物利益所拘禁。捨棄智慧的珍寶而追逐煩惱的洪流，捨棄平坦的大路而選擇長滿荊棘的小路。世間萬物有什麼可以與之相比？如同烈火中盛開的紅色芙蓉。

三界內苦門第十四

三界如同牢獄，四面被輪迴所包圍。無論是在家修行還是出家修行，如果還沒有斷除『我』的執著，就無法避免痛苦。既然被生死所纏繞，身心就會勞累，變化無窮，沒有不是痛苦的。所以經書上說：『三界都是痛苦的，有什麼可以快樂的呢？』但是眾生常常迷惑，認為世間是永恒的、快樂的，而超脫世間的快樂之因卻是無常的、痛苦的。這是多麼的沉迷和顛倒啊！稍微用針刺一下身體，立刻就能感覺到痛苦，怎麼能說是快樂呢？略微列舉幾條，就可以證明世間只有痛苦。如果說飲食是快樂的，那麼就應該多多進食，身體平和，心情愉悅。為什麼稍微不合分寸，就會變成疾病呢？

如果說衣服是快樂的，那麼就應該春夏都穿一樣的衣服，內心喜愛而不厭倦。為什麼寒冷和炎熱的時候要穿不同的衣服呢？這明明是不喜歡快樂，所以痛苦才是根本。

如果說房屋是快樂的，為什麼不能一直住在一個地方呢？既然要四處奔波，明顯是爲了躲避痛苦。

如果說妻子兒女和親屬是快樂的，那麼就應該永遠歡歌笑語。為什麼一會兒就會發生無常的事情，悲傷哭泣，哽咽難言呢？應當知道親屬實際上是痛苦的根源。如果說美妙的容貌是快樂的，那麼就應該長久地使心和眼睛感到愉悅，永遠慰藉身體。為什麼一會兒容貌就會改變，頭髮變白，臉色變黑，傷感青春年華的美好呢？所以知道這美色本身就是痛苦的，不是從外面來的。

如果說美好的聲音是快樂的，那麼就應該絲竹音樂繁盛，觀看聆聽而沒有厭倦。為什麼稍微聽一會兒就會感到昏昏欲睡，耳朵也不喜歡聽了呢？應當知道這是痛苦。

【English Translation】 English version: Born. Learning the dignified deportment of the Buddha, entering the Tathagata's (如來) chamber (Tathagata means 'Thus Gone One', an epithet of the Buddha), wearing the Tathagata's robes, sitting on the Tathagata's seat. Skillful and expedient great wisdom opens up enlightenment and liberation, ultimately without obstruction in all dharmas (法, teachings or laws), adorning the expanse of empty space with vast vows.

Verses of Encouragement to Goodness for Laypeople

Living in the world of dust, it is valuable not to be tainted. Wearing coarse cloth, one cherishes a jewel within. A beautiful jade shines in a dark stone. The Eupatorium (曾蘭) plant stands tall in a clump of weeds. Not associating with those of the 'four castes' (四氏, traditionally referring to different social classes or types of people), how can the 'three realms' (三界, the realms of desire, form, and formlessness) be changed? Understanding that love and affection easily lead to attachment, do not be bound by wealth and profit. Abandoning the treasure of wisdom to pursue the torrent of afflictions, abandoning the flat and easy road to choose a path overgrown with thorns. What in the world can compare to this? Like a red hibiscus blooming in a raging fire.

The Fourteenth Gate of Suffering Within the Three Realms

The three realms are like a prison, surrounded by the cycle of rebirth. Whether one is a layperson or a monastic, if one has not severed the attachment to 'self' (我), one cannot escape suffering. Since one is entangled by birth and death, the body and mind will be weary, and changes will be endless, all of which is suffering. Therefore, the sutra says: 'The three realms are all suffering, what is there to enjoy?' But sentient beings are often deluded, thinking that the world is permanent and joyful, while the cause of liberation from the world is impermanent and painful. How deeply immersed in delusion and inversion! Just a slight prick of the skin immediately causes pain, how can one say it is joy? Briefly listing a few points will prove that there is only suffering. If one says that eating and drinking is joy, then one should eat and drink a lot, so that the body is peaceful and the mind is happy. Why does a slight deviation from moderation lead to illness?

If one says that clothing is joy, then one should wear the same clothes in spring and summer, loving them without weariness. Why must one wear different clothes in cold and hot weather? Clearly, one does not enjoy joy, so suffering is the root.

If one says that houses are joy, why can't one always live in one place? Since one must move around, it is clear that one is avoiding suffering.

If one says that wife, children, and relatives are joy, then one should always be singing and laughing. Why do impermanent things happen suddenly, causing sadness, crying, and choking with sobs? One should know that relatives are actually the root of suffering. If one says that beautiful appearance is joy, then it should always delight the heart and eyes, and forever comfort the body. Why does one's appearance change in a moment, hair turns white, face turns dark, lamenting the beauty of youth? Therefore, one knows that this beauty itself is suffering, not something that comes from outside.

If one says that beautiful sounds are joy, then there should be a flourishing of string and bamboo music, watching and listening without weariness. Why does one feel drowsy after listening for a short while, and the ears do not enjoy hearing it? One should know that this is suffering.

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若謂酣酒以為樂者。則應適意遣憂長無惱患。何故神昏心悶骨節慘痛。或因此事鞭杖鎖系。喪身夭命破家亡國。受苦無量。

若謂朋游為樂者。則應終日遊散不知厭極。何意每一登臨少時便倦。后更相攜無復行意。

若謂淫妷為樂者。則應血氣剛強眼明神爽。少而不老壯而不變。何意恣情逞欲輒有疲睏。抽腦撤髓頭眩眼亂。心驚氣迫筋骨緩縱。口燥唇焦四支振掉。抽拔五藏由此夭命。當知淫妷實是苦本。

若謂榮位為樂者。則應始終不變無恥無辱。何意黜陟之間歡悴立至。以上諸條大舉而言。然此六塵五情游心之處。無非是苦。所以大聖覺察三界牢獄知苦。不迷解脫生死。

三界內苦門頌

心怨動紛紜。情怡輒遷互。歡愛一離遠。傷憂坐衰暮。連幌結清陰。高臺起風露。腐毒緣芳旨。夭伐寔修嫮。欲網必虧生。繁罝或全兔。眇眇夜何期。悠悠終肯悟。

出三界外樂門第十五

佛世尊說。三界世間總是苦聚。非惟一苦而已。又是無常無我不凈。終歸於空。出世之外。則有常樂我凈具八自在。而眾生長迷妄謂為樂。一何可悲。且說一苦隨相有八。何謂八苦。所謂生苦老苦病苦死苦愛別離苦冤憎會苦求不得苦五盛陰苦。於一苦中更有諸苦。故諸行人策厲行道。節身口意翹勤匪懈

【現代漢語翻譯】 現代漢語譯本： 如果說沉溺於飲酒是快樂，那麼應該能讓人心情舒暢，消除憂愁，長久沒有煩惱。為什麼反而會神志不清，心胸煩悶，骨節疼痛？甚至因此遭受鞭打、囚禁，喪命、早夭，家破人亡，受苦無量呢？ 如果說與朋友遊玩是快樂，那麼應該終日遊樂，不知厭倦。為什麼每次遊玩不久就感到疲倦，之後互相攙扶，再也沒有遊玩的興致呢？ 如果說沉溺於淫慾是快樂，那麼應該血氣剛強，眼明神清，年輕而不衰老，強壯而不改變。為什麼放縱情慾，就會感到疲憊睏倦，頭昏腦脹，心驚眼花，氣喘吁吁，筋骨鬆弛，口乾舌燥，四肢顫抖，耗盡五臟精氣，因此早夭喪命？應當知道，淫慾實在是痛苦的根源。 如果說顯赫的地位是快樂，那麼應該始終不變，沒有屈辱。為什麼陞遷貶謫之間，歡喜和憂愁立刻到來？以上所說的都是大概的情況。然而這六塵（色、聲、香、味、觸、法）五情（喜、怒、哀、樂、欲）所遊蕩的地方，沒有不是痛苦的。所以偉大的聖人覺察到三界（欲界、色界、無色界）如同牢獄，知道痛苦，不迷惑于解脫生死。 三界內苦門頌 心懷怨恨，思緒紛亂，情感愉悅，轉瞬即逝。歡愛一旦遠離，悲傷憂愁便會讓人衰老。重重帷幔遮蔽著清涼的陰影，高高的樓臺升起風露。腐爛的毒藥依附著芬芳的旨意，摧殘美好的事物。慾望之網必定會損害生命，密集的羅網或許能抓住兔子。漫漫長夜何時才能結束？悠悠歲月最終何時才能醒悟？ 出三界外樂門第十五 佛世尊說：三界（欲界、色界、無色界）世間總是痛苦的聚集，不是隻有一種痛苦而已。而且還是無常、無我、不凈，最終歸於空。在出世之外，則有常、樂、我、凈，具備八種自在。而眾生長期迷惑，錯誤地認為這些是快樂，多麼可悲啊！且說一種苦，隨著不同的表現有八種。什麼是八苦呢？就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。在一種苦中更有各種各樣的痛苦。所以各位修行人要努力修行，約束身口意，勤奮不懈。

【English Translation】 English version: If indulging in intoxication were truly a source of joy, it should bring lasting ease and dispel all worries, leaving one free from distress. Why, then, does it often lead to a clouded mind, a heavy heart, and aching joints? Why does it sometimes result in whippings, imprisonment, loss of life, premature death, ruined families, and destroyed nations, causing immeasurable suffering? If associating with friends were truly a source of joy, one should find endless pleasure in such companionship. Why, then, does one quickly tire of these outings, and why do friends soon lose their enthusiasm for further adventures? If indulging in lust were truly a source of joy, one should possess robust vitality, clear vision, and a sharp mind, remaining youthful and strong. Why, then, does unrestrained indulgence lead to exhaustion, dizziness, blurred vision, a racing heart, shortness of breath, weakened muscles, a parched mouth, trembling limbs, and the depletion of vital organs, ultimately leading to premature death? Know that lust is, in truth, the root of suffering. If holding a position of honor were truly a source of joy, it should be unchanging and free from disgrace. Why, then, do joy and sorrow arise instantly with every promotion and demotion? The above are general observations. However, the realms where the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and the five emotions (desire, anger, grief, joy, and lust) roam are filled with nothing but suffering. Therefore, the Great Sage, realizing that the Three Realms (Kamadhatu, Rupadhatu, Arupadhatu) are like a prison, understands suffering and is not deluded by the cycle of birth and death. A Verse on the Gates of Suffering Within the Three Realms The mind is filled with resentment and confusion; fleeting is the pleasure of emotions. Once love and joy depart, sorrow and grief bring about decline. Layered curtains conceal the cool shade; on high terraces, wind and dew arise. Decaying poison clings to fragrant intentions, prematurely destroying beauty. The net of desire inevitably harms life; dense snares may capture a rabbit. How long is the endless night? When will one finally awaken? Chapter Fifteen: The Gate of Joy Beyond the Three Realms The Buddha, the World Honored One, said: The world of the Three Realms (Kamadhatu, Rupadhatu, Arupadhatu) is a collection of suffering, not just one kind of suffering. Moreover, it is impermanent (anitya), without self (anatman), impure (asubha), and ultimately empty (sunya). Beyond the world, there is permanence (nitya), joy (sukha), self (atman), and purity (subha), possessing eight kinds of freedom (ashta-vasita). Yet, beings are long deluded, mistakenly believing these worldly things to be joy. How lamentable! Let us speak of one kind of suffering, which manifests in eight ways. What are the eight sufferings? They are the suffering of birth (jati-duhkha), the suffering of old age (jara-duhkha), the suffering of sickness (vyadhi-duhkha), the suffering of death (marana-duhkha), the suffering of separation from loved ones (priya-viyoga-duhkha), the suffering of encountering what is disliked (apriya-samprayoga-duhkha), the suffering of not obtaining what is desired (icchā-viprayoga-duhkha), and the suffering of the five aggregates (skandha-duhkha). Within one suffering, there are various other sufferings. Therefore, all practitioners should diligently cultivate, restrain their body, speech, and mind, and strive tirelessly without懈怠.

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。群小無知謂之為苦。大聖圓照三達洞了。知此小苦大樂正因。雖有勞頓所期者大。非謂為苦。故引諸行相用簡有心。

若捨身命憐愍眾生。得佛金色身光明洞徹行住坐臥震動大千相。

若禮拜父母師長賢聖。得佛頂相高明。若不誑眾生讚揚其德。得佛眉間毫相。若行慈愛仁救眾生。得佛紺青螺發相。若以光燈供養施人。得佛頂出日光相。若以慈意視眾生者。得佛凈目上下眴相。

若絕滋味十善化人。得佛四十齒齊密相。

若說慈善志意堅強。得佛四牙白凈相。若絕口四過。得佛方頰車廣長舌相。若行施平等。得佛果時七處合滿相。若忍苦行決定無亂。得佛師子臆相。若行正凈醫藥救人。得佛身方正相。若行慈仁不杖眾生。得佛修臂指長相。若視地行不踐蟲命。得佛行不蹈地相。若手扶接有苦眾生。得佛手內外握相。若行四攝攝取眾生。得佛手足網相。若以凈心供養善人。得佛手足輪千輻理相。

若施衣服隱過蔽惡。得佛馬陰藏相。若說除患死法得佛鹿膞腸相。

若善莊嚴不解眾生支節。得佛鉤鎖骨相。

若柔和順塔右繞從人。得佛右旋毛相。若平治道去棘刺。得佛一孔一毛相。若不服華綺沐浴於人。得佛面板細軟相。

若掃塔除穢。得佛身不受塵相。

若

【現代漢語翻譯】 現代漢語譯本： 愚昧無知的人認為這是苦。大聖者以圓滿的智慧照亮一切，通達過去、現在、未來三世，洞悉此小苦正是獲得大樂的正因。雖然會有勞累，但所期望的結果是遠大的，因此不認為是苦。所以引用各種行為的表相，用以簡別有心之人。 如果捨棄自身性命去憐憫眾生，就能獲得佛的金色身，光明洞徹，行住坐臥都能震動大千世界（指廣闊的世界）的相。 如果禮拜父母、師長、賢人、聖人，就能獲得佛的頂相高而光明。如果不欺騙眾生，讚揚他們的德行，就能獲得佛的眉間毫相。如果以慈愛之心去仁慈地救助眾生，就能獲得佛的紺青色螺發相。如果用光明燈供養佈施給他人，就能獲得佛的頂上發出日光之相。如果以慈悲的眼光看待眾生，就能獲得佛的清凈眼睛上下眨動的相。 如果斷絕滋味，以十善（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）教化他人，就能獲得佛的四十顆牙齒齊密之相。 如果宣說慈善，意志堅定剛強，就能獲得佛的四顆牙齒潔白之相。如果杜絕口頭的四種過失（指妄語、兩舌、惡口、綺語），就能獲得佛的方正臉頰和廣長舌相。如果實行佈施，平等對待一切，就能獲得佛在結果時七處（指兩手、兩足、兩肩、頭頂）都充滿之相。如果忍受苦行，決心不動搖，就能獲得佛的獅子胸相。如果實行正凈之行，用醫藥救助他人，就能獲得佛的身形方正之相。如果實行慈愛仁義，不用棍杖傷害眾生，就能獲得佛的修長手臂和手指之相。如果看著地面行走，不踩踏蟲蟻的生命，就能獲得佛的行走時不踩地的相。如果用手扶持接納有痛苦的眾生，就能獲得佛的手內外都能握持之相。如果實行四攝法（指佈施、愛語、利行、同事）攝取眾生，就能獲得佛的手足有網紋之相。如果以清凈之心供養善人，就能獲得佛的手足有輪狀千輻之理之相。 如果佈施衣服，掩蓋過失，遮蔽醜惡，就能獲得佛的馬陰藏相（指男根隱藏於體內之相）。如果宣說去除疾病和死亡的方法，就能獲得佛的鹿膞腸相（指像鹿的腸子一樣柔軟的相）。 如果善於莊嚴，不拆解眾生的肢體關節，就能獲得佛的鉤鎖骨相（指骨骼連線如鉤鎖般堅固的相）。 如果柔和順從，繞塔右旋，隨順他人，就能獲得佛的右旋毛相（指毛髮向右旋轉的相）。如果平整道路，去除荊棘，就能獲得佛的一個毛孔生一根毛髮之相。如果不穿華麗的衣服，不把沐浴的用品據爲己有，而施與他人，就能獲得佛的面板細軟之相。 如果清掃佛塔，清除污穢，就能獲得佛的身體不受塵埃沾染之相。

【English Translation】 English version: Ignorant and small-minded people consider this suffering. The great sage illuminates everything with perfect wisdom, penetrates the three periods of time (past, present, and future), and understands that this small suffering is precisely the direct cause of obtaining great joy. Although there may be toil, the expected result is great, so it is not considered suffering. Therefore, various aspects of actions are cited to distinguish those who are mindful. If one sacrifices one's own life to have compassion for sentient beings, one will obtain the Buddha's golden body, with light penetrating everywhere, and the appearance that can shake the great chiliocosm (referring to the vast world) in walking, standing, sitting, and lying down. If one bows to parents, teachers, virtuous people, and sages, one will obtain the Buddha's crown protuberance (Ushnisha) that is high and bright. If one does not deceive sentient beings and praises their virtues, one will obtain the Buddha's white hair between the eyebrows (Urna). If one benevolently and compassionately helps sentient beings, one will obtain the Buddha's dark blue conch-like hair. If one offers and donates bright lamps to others, one will obtain the Buddha's appearance of sunlight emanating from the top of the head. If one looks at sentient beings with compassionate eyes, one will obtain the Buddha's pure eyes that blink up and down. If one abstains from flavors and transforms people with the ten virtues (referring to not killing, not stealing, not committing adultery, not lying, not using divisive speech, not using harsh speech, not using frivolous speech, not being greedy, not being angry, not holding wrong views), one will obtain the Buddha's appearance of forty teeth that are even and close together. If one speaks of charity and has a firm and strong will, one will obtain the Buddha's appearance of four white and pure teeth. If one avoids the four verbal transgressions (referring to lying, divisive speech, harsh speech, and frivolous speech), one will obtain the Buddha's square cheeks and long, broad tongue. If one practices giving and treats everyone equally, one will obtain the Buddha's appearance of seven places (referring to the two hands, two feet, two shoulders, and the top of the head) being full at the time of fruition. If one endures suffering and practices with unwavering determination, one will obtain the Buddha's lion chest. If one practices pure conduct and uses medicine to help others, one will obtain the Buddha's square and upright body. If one practices compassion and does not harm sentient beings with sticks, one will obtain the Buddha's long arms and fingers. If one looks at the ground while walking and does not step on the lives of insects, one will obtain the Buddha's appearance of not stepping on the ground while walking. If one supports and receives suffering sentient beings with one's hands, one will obtain the Buddha's hands that can grasp both internally and externally. If one practices the four means of attraction (referring to giving, kind speech, beneficial action, and cooperation) to gather sentient beings, one will obtain the Buddha's webbed hands and feet. If one offers to virtuous people with a pure heart, one will obtain the Buddha's hands and feet with the pattern of a thousand-spoked wheel. If one donates clothing to conceal faults and cover up evil, one will obtain the Buddha's retracted male organ (horse-like hidden genitals). If one speaks of the method of removing illness and death, one will obtain the Buddha's deer-like intestines (referring to intestines as soft as a deer's). If one is good at adorning and does not dismember the joints of sentient beings, one will obtain the Buddha's hooked bones (referring to bones connected firmly like hooks). If one is gentle and compliant, circumambulates stupas clockwise, and follows others, one will obtain the Buddha's right-turning hair (referring to hair that turns to the right). If one levels roads and removes thorns, one will obtain the Buddha's appearance of one hair growing from each pore. If one does not wear luxurious clothes and does not keep bathing supplies for oneself but gives them to others, one will obtain the Buddha's soft and delicate skin. If one sweeps stupas and removes filth, one will obtain the Buddha's body that is not touched by dust.

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修萬行常愿具足。得佛胸萬字相。若舍國城妻子。得佛凈土眷屬賢聖相。若自節食上味施人。得佛上味相。

若常讀誦不惡口加人。得佛總持口香氣相。

若說法引接眾生。得佛面無飢渴滿口光辯才相。

若持戒無缺。得佛法身圓滿相。

若在山間頭陀苦行。得佛塵累都盡相。若舍華堂幽林禪思。眾生謂苦不能行之。菩薩志意堅強所期者大。不以為苦。故得自然宮殿七寶房舍早得成佛。眾生猶自流轉生死海中。豈非為顛倒惑纏之所致也。故當勤加精進修行此行。便出三界。

三界外樂門頌

端襟測煩海。矯步寫埃氛。三受猶絕雨。八苦若浮雲。輸心仰圓極。罄質委方墳。朝游凈國侶。暮集靈山群。燈祇開遠照。香寓𪋁嘉薰。俯首睇人俗。信矣靜為君。

斷絕疑惑門第十六

夫因果惑應影響相生。必然之道理無差舛。而眾生業行不純善惡迭用。以不純故報有精粗。或貴或賤或美或惡。其事蹟匪一。不了本行故致疑惑。何者。如精進奉戒。應得長生子孫熾盛親族榮顯。而見身命夭促門族衰殄。屠害之人應嬰促壽眷屬殘滅。而反延年壽考宗強援廣。清廉之行應招富足。而見貧苦貪盜之人應見困窘而睹豐饒。此乃緣其福故現世輕受。如金剛般若云。由持經故為人輕賤。是人

【現代漢語翻譯】 現代漢語譯本 修習萬種德行，常愿一切功德圓滿具足，可以獲得佛的胸前萬字相（Svastika，吉祥的標誌）。如果捨棄國城妻子，可以獲得佛的清凈國土和眷屬賢聖之相。如果自己節約美食，用來佈施給他人，可以獲得佛的上味相（殊勝美味）。 如果經常讀誦佛經，不惡語傷人，可以獲得佛陀總持的口香氣相（口中散發香氣）。 如果說法引導接引眾生，可以獲得佛陀面容沒有飢渴，滿口光明和辯才的相。 如果持戒沒有缺失，可以獲得佛陀法身圓滿之相。 如果在山間修頭陀行（dhūta，一種苦行），可以獲得佛陀塵世煩惱都已斷盡之相。如果捨棄華麗的殿堂，在幽靜的樹林中禪思，眾生認為這是苦行不能做到，菩薩的志向和意願堅強，所期望的是成佛這樣的大事，不認為這是苦。所以能獲得自然的宮殿和七寶房舍，早日成就佛果。眾生卻仍然在生死苦海中流轉，這難道不是因為被顛倒迷惑所纏縛導致的嗎？所以應當勤奮精進地修行這些行為，便可以超出三界。 三界外樂門頌 整理衣襟，衡量煩惱之海；邁開腳步，掃除塵世的污濁。感受到的快樂，如同久旱逢甘霖；經歷的八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），如同漂浮的雲煙。全心全意地仰慕圓滿的真理，傾盡所有地託付于安葬遺體的墳墓。早晨與清凈國土的同伴一同遊玩，傍晚聚集在靈鷲山的聖賢群體之中。燈光開啟遙遠的照耀，香氣寄託著美好的芬芳。低下頭看看世俗之人，確實是清靜無為才是最好的。 斷絕疑惑門第十六 因果的迷惑，如同影響相互伴隨產生，這是必然的道理，不會有差錯。但是眾生的業行不純粹，善惡交替使用，因為不純粹的緣故，得到的果報有精細和粗糙之分，或者尊貴或者低賤，或者美好或者醜惡，這些事情的跡象不是單一的。因為不瞭解根本的修行，所以導致疑惑。例如，精進奉行戒律，應該得到長壽，子孫興旺，親族榮耀顯赫的果報，卻看到自身壽命短促，家族衰敗滅絕。屠殺傷害之人，應該遭受短命的報應，眷屬殘缺滅亡，反而能夠延年益壽，宗族強大，援助廣泛。清廉的行為應該招來富足，卻看到貧窮困苦，貪婪盜竊之人應該看到困窘，卻看到他們豐饒富足。這是因為他們過去的福報，所以在現世輕微地承受惡報。如同《金剛般若經》所說，因為持誦經文的緣故，被人輕賤，這個人是...

【English Translation】 English version Cultivating myriad virtuous deeds, constantly wishing for the complete fulfillment of all merits, one can attain the Buddha's Svastika (auspicious mark) on the chest. If one relinquishes kingdom, cities, wife, and children, one can attain the aspect of the Buddha's pure land and retinue of virtuous sages. If one abstains from delicious food and gives it to others as alms, one can attain the Buddha's superior taste aspect (supreme flavor). If one constantly recites scriptures and does not speak harshly to others, one can attain the Buddha's dharani (total recall) and fragrant breath aspect (fragrance emanating from the mouth). If one preaches the Dharma and guides sentient beings, one can attain the Buddha's aspect of a face without hunger or thirst, a mouth full of light, and eloquence. If one upholds the precepts without any violation, one can attain the Buddha's complete Dharmakaya (Dharma body) aspect. If one practices dhūta (ascetic practices) in the mountains, one can attain the Buddha's aspect of all worldly defilements being exhausted. If one abandons splendid halls and meditates in secluded forests, sentient beings consider it a hardship they cannot endure. Bodhisattvas have strong aspirations and intentions, and their expectation is the great matter of attaining Buddhahood. They do not consider it a hardship. Therefore, they can naturally obtain palaces and seven-jeweled houses, and quickly achieve Buddhahood. Sentient beings, however, still transmigrate in the sea of birth and death. Is this not caused by being entangled by inverted delusions? Therefore, one should diligently and vigorously cultivate these practices, and then one can transcend the Three Realms. Ode to the Gate of Joy Beyond the Three Realms Adjusting one's robes, measuring the sea of afflictions; striding forward, sweeping away the dust of the world. The three kinds of feelings are like rain after a long drought; the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, and the flourishing of the five aggregates) are like floating clouds. Wholeheartedly admiring the perfect truth, entrusting everything to the grave where the body is buried. In the morning, playing with companions in the pure land; in the evening, gathering with the assembly of sages on Vulture Peak. The lamp opens to illuminate afar, the fragrance conveys auspicious scents. Looking down upon the customs of the world, truly, tranquility is the best. Sixteenth Gate: Severing Doubts The delusion of cause and effect arises like shadows following forms. This is an inevitable principle without error. However, sentient beings' karmic actions are not purely good; good and evil are used alternately. Because of this impurity, the resulting retribution has fine and coarse distinctions, or nobility and baseness, or beauty and ugliness. The signs of these events are not singular. Because one does not understand the fundamental practice, it leads to doubts. For example, diligently upholding the precepts should result in longevity, flourishing descendants, and the glory and prominence of relatives. Yet, one sees one's own life being short, and one's family declining and perishing. Those who slaughter and harm others should suffer the retribution of a short life and the destruction of their families. Instead, they are able to extend their years and have strong clans and widespread support. A life of integrity should attract wealth and abundance, yet one sees poverty and suffering. Those who are greedy and thieving should see hardship, yet one sees them being rich and abundant. This is because of their past blessings, so they lightly endure the evil retribution in this life. As the Vajra Prajna Sutra says, 'Because of upholding the sutra, one is despised by others. This person is...'

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先世罪業應墮惡道。以今輕賤故先世罪滅。所以致有此疑者。由其無明惑故妄起顛倒。不能解了三世業相。今略出數條。世人惑事用以懲誡。庶有識者識以除疑。

智人以生為苦。所以不忍愚夫貪生以生為樂。是一惑也。

智人以不生則不死。故云涅槃寂滅之樂。而愚夫惡死不知遠死之方。是二惑也。

智人以居家為苦。譬之牢獄。書云割情在於驕奢。而愚夫染著以為榮樂。是三惑也。

智人知妻子之累。故比之枷鎖。書云。割情在於所愛。而愚夫以恩愛為歡欣。是四惑也。

智人以眷屬是繫縛之本。放之如仇。而愚夫繼戀以為勝適。是五惑也。

智人榮利是自滅之詮。書云。割情在於速達。而愚夫不計讒害取貴。是六惑也。

智人以色聲香味為苦本。書云。割情在於嗜慾。而愚夫為之沉溺迷醉。且列如前不容致惑。

是以智人當勤自勉。生老病死不離其身。勿生疑惑一生空過。今更出之以顯疑相。

見佈施者疾患早亡便起疑心慳吝。見持戒人過中不食。致患懷疑自養。見忍辱人檢心攝形。致患懷惱勸令開意。見誦經人。旦夕緣理致患勸息。

見菜蔬人。致患瘦弱勸啖肥美。

見坐禪者。致患勸臥。聞語引進便稱本情。懈怠自恣隨順流俗。曾不

【現代漢語翻譯】 現代漢語譯本 先世所造的罪業，本應墮入惡道受苦。因為今生遭受輕賤的果報，所以先世的罪業得以消滅。之所以會產生這樣的疑惑，是因為人們被無明（avidyā）所迷惑，妄生顛倒的見解，不能瞭解過去、現在、未來三世的業力因果關係。現在略舉幾條世人迷惑的事情，用以警戒世人，希望有識之士能夠認識這些道理，從而消除疑惑。

智者認為生命是痛苦的，所以不忍心看到愚昧的人貪戀生命，把生命當作快樂。這是第一種迷惑。

智者認為不生就不會死，所以說涅槃（nirvāṇa）是寂靜滅度的快樂。而愚昧的人害怕死亡，卻不知道遠離死亡的方法。這是第二種迷惑。

智者認為居家生活是痛苦的，就像身處牢獄。《書》上說，割捨情感在於驕奢。而愚昧的人卻沉溺其中，認為那是榮耀和快樂。這是第三種迷惑。

智者知道妻子兒女是累贅，所以把他們比作枷鎖。《書》上說，割捨情感在於所愛。而愚昧的人卻把恩愛當作歡欣。這是第四種迷惑。

智者認為眷屬是束縛的根本，應該像對待仇人一樣遠離他們。而愚昧的人卻繼續迷戀，認為那是美好的享受。這是第五種迷惑。

智者認為追求榮華利祿是自我毀滅的途徑。《書》上說，割捨情感在於快速達成目標。而愚昧的人不顧別人的誹謗和陷害，一味地追求富貴。這是第六種迷惑。

智者認為色、聲、香、味是痛苦的根源。《書》上說，割捨情感在於嗜慾。而愚昧的人卻沉溺其中，迷失自我。這些道理已經列舉在前面，不應該再產生疑惑。

因此，智者應當勤奮自勉，生、老、病、死時刻伴隨著我們，不要產生疑惑，一生空過。現在再舉出一些例子，以揭示疑惑的種種表現。

看到佈施的人患病早亡，就懷疑佈施，變得慳吝。看到持戒的人過了中午不吃飯，因此生病，就懷疑持戒，勸人保養自己。看到忍辱的人約束身心，因此生病，就感到煩惱，勸人放寬心。看到誦經的人，早晚研究經義，因此生病，就勸人停止誦經。

看到吃素的人，因此變得瘦弱，就勸人吃肥膩美味的食物。

看到坐禪的人，因此生病，就勸人躺下休息。聽到別人說符合自己心意的話，就說這才是真情。懈怠放縱，隨順世俗。從來不...

【English Translation】 English version Past sinful deeds should have led to falling into evil realms. Because of present humble circumstances, past sins are extinguished. The reason for this doubt is due to ignorance (avidyā) causing false and inverted views, unable to understand the karmic relationships of the three times (past, present, and future). Now, I will briefly present several matters that confuse people, to serve as a warning. Hopefully, those with understanding will recognize them and dispel their doubts.

The wise see birth as suffering, so they cannot bear to see foolish people greedily clinging to life, taking it as pleasure. This is the first delusion.

The wise know that without birth, there is no death, hence they speak of the joy of Nirvana (nirvāṇa), the quiescence of extinction. But foolish people fear death and do not know how to avoid it. This is the second delusion.

The wise see living at home as suffering, like being in prison. The scriptures say, 'Cutting off emotions lies in arrogance and extravagance.' But foolish people are attached to it, considering it glory and pleasure. This is the third delusion.

The wise know that wives and children are a burden, so they compare them to shackles. The scriptures say, 'Cutting off emotions lies in what is loved.' But foolish people take affection and love as joy. This is the fourth delusion.

The wise see family members as the root of bondage, abandoning them as if they were enemies. But foolish people continue to be attached, considering it supreme comfort. This is the fifth delusion.

The wise see glory and profit as the means of self-destruction. The scriptures say, 'Cutting off emotions lies in quick attainment.' But foolish people disregard slander and harm, seeking nobility. This is the sixth delusion.

The wise see forms, sounds, smells, and tastes as the root of suffering. The scriptures say, 'Cutting off emotions lies in desires.' But foolish people are immersed in them, becoming intoxicated and lost. These principles have already been listed, and there should be no more confusion.

Therefore, the wise should diligently encourage themselves. Birth, old age, sickness, and death never leave our bodies. Do not give rise to doubts and waste your life. Now, I will present more examples to reveal the various aspects of doubt.

Seeing those who give alms become ill and die early, they become doubtful and stingy. Seeing those who uphold precepts not eating after noon and becoming ill, they doubt the precepts and advise self-nourishment. Seeing those who practice patience controlling their minds and bodies and becoming ill, they feel distressed and advise them to relax. Seeing those who recite scriptures studying the principles day and night and becoming ill, they advise them to stop reciting.

Seeing vegetarians becoming thin and weak, they advise them to eat fatty and delicious foods.

Seeing those who meditate becoming ill, they advise them to lie down and rest. Hearing words that suit their own feelings, they say that this is the true sentiment. They are lazy and indulgent, following worldly customs. They never...

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思量朝聞夕死如救頭然。何有情懶更習常俗。以死自誓。方曰有志。

斷疑惑門頌

生涂非一理。識緒固饒津。徒駭東陵富。空嗟北郭貧。國生曾已戾。顏氏信為仁。逢尤昭往業。習善會茲身。勤憂永夷泰。晏安終苦辛。令名且云重。豈若樹良因。

十種慚愧門第十七

既已同知在家男女之惡。又見出家僧尼瑕累。又聞疑惑顛倒之門。退自思省實可慚愧。經云。慚愧得具足能滅闇障。故又云。獸如鐵鉤。能制人非法。若無慚愧。與諸禽獸無相異也。涅槃云。有二白法能救眾生。一慚二愧。慚者自不作惡。愧者不教他作。慚者內自羞恥。愧者發露向人。有慚愧故。則能恭敬父母師長。懷慚愧故。罪則除滅。顯相如此。各須慚愧順清白法。事乃無量。略舉十條以為綱要。

第一慚愧諸佛。如來往昔欲令我等離苦獲安。所以發心行菩提道。忍苦受辱今成法身。常以正法為我解說。而我不能如說修行。

第二慚愧父母。哀哀父母生我劬勞。長養教詔常懷憂惕。既為人子不順誨約。反學兇強凌蔑貴賤。既乖諍子上失令名。深為可愧。

第三慚愧諸子。然彼實能晨昏定省。色養無虧。而終貧煎無物賑給。故使諸子無由得立。又闕教導使子愚昏。實為可愧。

第四慚愧師僧。然我

父母生育訓誨。不能使我出生死海。今此師僧教我出家受增上戒。懷羅漢胎得羅漢果。而我違犯。深為可愧。

第五慚愧弟子。既能晨夕依教策修。而反固遮有違聖說。致使道業寸尺無功。一生空過無法制奉。顧斯負累亦可深愧。

第六慚愧帝王。恒以十善化導天下。故國安寧五穀豐熟。所以百姓安家復業。出家之人泰然安樂任其禪誦。而今懈惰。深是可恥。

第七慚愧檀越。出家所懷解脫為本。形骸資待衣食為先。所以諸俗為道興福。供給資緣故隆正業。而或不全失於敬重。亦可深愧。

第八慚愧良友。知識化導見佛因緣。令具梵行大經昌示。而我聞諫反以為仇。背逆三歸禮向神俗。迷著善導故違正誨。深可為愧。

第九慚愧所化諸人。由我無德久不種緣。致使開悟莫能津濟。故令聽者徒枉功夫。縱聞雜善不獲純凈內心自疚。深可慚愧。

第十慚愧天龍神鬼護法冥祇。我本發心誓度一切。故諸天龍擁護無惱。而我愆缺情志不恒。惟知負恩但增慚愧。

慚愧門頌

神膏施惟重。玄酒恩未隆。明璣隋水上。潤玉藍田中。稟天性所極。資敬道攸崇。羽毛共以勢。輪軌相為通。報德愴前雅。酬言愛餘風。遵途每多舛。顧省能無忡。

極大慚愧門第十八

慚愧

【現代漢語翻譯】 現代漢語譯本 父母生育養育我，教誨我，卻不能使我脫離生死輪迴的苦海。現在這位師父僧人教我出家，受持更高的戒律，懷著證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的因，得到阿羅漢的果位，而我卻違背了這些教導，實在是非常慚愧。

第五，慚愧自己作為弟子，既然能夠早晚按照教導努力修行，卻反而固執地阻礙自己，違背聖人的教誨，導致修道的事業沒有絲毫進展，一生空虛度過，無法遵循佛法。考慮到這些辜負，也應該深深感到慚愧。

第六，慚愧帝王，總是用十善（Ten Virtuous Actions，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）來教化天下，所以國家安定，五穀豐收，百姓安居樂業。出家之人也能泰然安樂，可以自由地禪修誦經。而現在我卻懈怠懶惰，實在是可恥。

第七，慚愧施主（Dānapati，佛教術語，指佈施者），出家人所懷抱的解脫之心是根本，維持色身的衣食是首要。所以各位施主爲了弘揚佛道而廣種福田，供給各種資助，使正法得以興隆。而我或者沒有完全做到應有的敬重，也應該深深感到慚愧。

第八，慚愧善知識（Kalyāṇa-mitra，指引修行的良師益友），善知識引導我見到佛法的因緣，使我具備清凈的行為，偉大的經典得以昌明昭示。而我聽到勸諫反而認為是仇恨，背離三皈依（Three Refuges，皈依佛、皈依法、皈依僧），禮拜神祇和世俗。迷惑于不正確的引導，違背正確的教誨，實在是非常慚愧。

第九，慚愧我所教化的人們，由於我沒有德行，很久沒有與他們結下善緣，導致他們無法開悟，我也沒有能力幫助他們。因此，讓聽法的人白費功夫，即使聽聞了一些雜亂的善法，也無法獲得純凈的內心，內心感到愧疚，非常慚愧。

第十，慚愧天龍（Nāga，佛教護法神）、神鬼（Deva，天神；Ghost，鬼）等護法冥祇，我本來發誓要度化一切眾生，所以諸位天龍護衛我，使我沒有煩惱。而我卻有過失和缺失，情感和意志不堅定，只知道辜負恩情，只會增加慚愧。

慚愧門頌

神膏的施予非常貴重，玄酒的恩惠尚未隆盛。明珠在隋水之上，潤玉在藍田之中。稟賦天性到了極致，憑藉敬意，道業才得以崇高。羽毛依靠共同的趨勢，車輪和軌道相互配合才能暢通。報答恩德，感傷前人的風雅，酬謝言語，喜愛遺留的風尚。遵循道路常常有很多差錯，回顧反省怎能不憂慮。

極大慚愧門第十八

慚愧

【English Translation】 English version My parents gave birth to me, nurtured me, and taught me, but they could not deliver me from the sea of birth and death. Now, this teacher and monk instructs me to renounce the world, receive higher precepts, and conceive the seed of attaining Arhatship (Arhat, a perfected being who has extinguished all defilements and attained liberation), and achieve the fruit of Arhatship. Yet, I violate these teachings, which is truly shameful.

Fifth, I am ashamed as a disciple, since I can diligently cultivate according to the teachings morning and evening, but instead stubbornly obstruct myself, violating the teachings of the sages, causing my progress in the path to be nonexistent, wasting my life in vain, and failing to follow the Dharma. Considering these failures, I should also feel deeply ashamed.

Sixth, I am ashamed of the emperors, who always use the Ten Virtuous Actions (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not using abusive language, not being greedy, not being angry, not holding wrong views) to guide the world, so the country is stable, and the five grains are abundant, and the people live in peace and prosperity. Those who have left home can also be peaceful and happy, and can freely practice meditation and chanting. But now I am lazy and indolent, which is truly shameful.

Seventh, I am ashamed of the benefactors (Dānapati, a Buddhist term referring to a donor), the mind of liberation that a renunciant holds is fundamental, and the clothing and food to maintain the physical body are essential. Therefore, all the laypeople cultivate blessings for the sake of promoting the Dharma, providing various resources so that the righteous path can flourish. But I may not have fully shown the respect that is due, and I should feel deeply ashamed.

Eighth, I am ashamed of the good friends (Kalyāṇa-mitra, a virtuous teacher and friend who guides practice), who guide me to the causes and conditions for seeing the Buddha's teachings, enabling me to have pure conduct, and allowing the great scriptures to be clearly revealed. But when I hear advice, I regard it as hatred, turning away from the Three Refuges (Buddha, Dharma, Sangha), and worshiping gods and worldly customs. Deluded by incorrect guidance, I violate the correct teachings, which is truly shameful.

Ninth, I am ashamed of the people I am supposed to teach, because I have no virtue, and I have not formed good connections with them for a long time, causing them to be unable to awaken, and I have no ability to help them. Therefore, I let those who listen to the Dharma waste their efforts, and even if they hear some mixed good deeds, they cannot obtain a pure mind, and they feel guilty in their hearts, which is very shameful.

Tenth, I am ashamed of the Nāgas (Nāga, a Buddhist protective deity), gods (Deva, a celestial being; Ghost, a spirit), and other Dharma protectors, I originally vowed to liberate all beings, so all the Nāgas protect me and keep me free from troubles. But I have faults and shortcomings, and my emotions and will are not firm, I only know how to betray kindness, and I only increase my shame.

Verses on the Gate of Repentance

The offering of divine ointment is very precious, the grace of dark wine has not yet flourished. Bright pearls are above the Sui River, and moist jade is in the Lantian fields. Endowed with the ultimate of natural disposition, relying on reverence, the path can be elevated. Feathers rely on a common trend, and wheels and tracks cooperate with each other to be smooth. Repaying kindness, I am saddened by the elegance of the predecessors, and thanking words, I love the remaining customs. Following the path often has many mistakes, how can I not worry when I look back and reflect.

The Eighteenth Gate of Extreme Repentance

Repentance

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之義以不及為本。若於正行悉能遵奉。則無假慚愧。書云。內省不疚。何憂何懼。又曰。心茍無瑕。何恤無家。今既理妙難精觸向乖背。一念之間造過無量。過無量故慚愧亦應無量。前已略舉大致。其中支派不可縷悉。更立此門。使尋文求旨知理無不攝也。夫眾生以我見故不能推美於物。引惡在己。而於萬善不能修習。見人勝行意欲凌之。無慚之甚何得不見。今列位顯之。庶可斂跡。

若見直心行慚愧人。我不能行愿彼不作。

見行佈施持戒人開解脫門。愿其早止。見行忍辱精進人自不能行。愿早退沒。見多聞修定者。自不能行不欲使作。見行慈悲喜捨者。不能贊勉欲其不行。見菜蔬一食者。自不行故勸令退敗。見行伏心人應慚愧法。乃勸不行乖八正道。

見學問誦經人。自無此行不使彼作。見圍繞禮拜者。自懶惰故嫉令不行。見有唱導梵音者。自不及彼愿不為之。

見經行頭陀者。既不能行反謗毀滅。今據叔世。說法開化以此為高。

義當生信滅罪祈福弘道。而今登無畏座。開廣笑謔之端。飾詞自麗之美。高言興色誹誚往還。儀容傲佷初無謙遜。永不退省我解未深。惟詰咨者尋經有謬。故經云。若為利養名譽我心愛黨而說法者。是名非法說。若利於彼。增信心故。滅煩惱故。起凈業

【現代漢語翻譯】 現代漢語譯本：

慚愧的意義在於以未能達到（善行）為根本。如果對於正確的行為都能夠遵從奉行，那就無需假裝慚愧。《尚書》說：『內心反省沒有愧疚，還憂慮什麼，害怕什麼？』又說：『內心如果光明無瑕，何必擔憂沒有家？』如今既然道理精妙難以把握，接觸到的都是違背正道的行為，一念之間造下的過錯無數，因為過錯無數，所以慚愧也應該無數。前面已經大致列舉了一些，其中的分支末節無法一一詳述，所以再設立這個門類，使尋求經文旨意的人知道，道理沒有不包含在其中的。眾生因為有『我見』，所以不能把美好歸於他人，把罪惡歸於自己，對於各種善行不能修習。看到別人有殊勝的行為，就想壓倒他，無慚愧到了極點，怎麼能不顯現出來呢？現在把這些情況列出來，或許可以使人收斂行為。

如果看到有人以正直的心行慚愧，就想：『我不能這樣做，希望他也不要做。』

看到有人行佈施、持戒，開啟解脫之門，就希望他早點停止。看到有人行忍辱、精進，自己不能做到，就希望他早點退沒。看到有人廣學多聞、修習禪定，自己不能做到，就不想讓他做。看到有人行慈悲喜捨，不能讚揚勉勵，希望他不要做。看到有人吃素，一日一餐，自己不能做到，就勸他放棄。看到有人修行伏心之法，本應慚愧，卻勸他不修行，違背八正道。

看到有人學習、誦經，自己沒有這種行為，就不讓他做。看到有人繞佛、禮拜，自己因為懶惰，就嫉妒，不讓他做。看到有人唱導佛法、發出清凈的聲音，自己不如他，就希望他不要這樣做。

看到有人經行、修頭陀行，自己不能做到，反而誹謗、毀壞。現在根據末法時代的情況，說法開化，以此為高。

說法的意義本應是使人生起信心、消除罪業、祈求福報、弘揚佛道。而現在卻登上無畏座，大開玩笑戲謔之端，用華麗的辭藻裝飾自己，高談闊論，互相誹謗嘲笑，儀容傲慢，沒有謙遜之心，永遠不反省自己理解不夠深刻，只挑剔別人尋經問難時有錯誤。所以經中說：『如果爲了利益供養、名譽，我心愛戀自己的黨羽而說法，這叫做非法說。』如果對他人有益，能增長信心，消除煩惱，生起清凈的善業。

【English Translation】 English version:

The meaning of 'shame and remorse' (慚愧, cánkuì) is fundamentally based on the failure to achieve (good deeds). If one can follow and practice righteous conduct in all aspects, then there is no need for feigned shame. The Book of Documents (書, Shū) says: 'If one examines oneself inwardly and finds no guilt, what is there to worry or fear?' It also says: 'If the heart is pure and flawless, why worry about not having a home?' Now, since the principles are subtle and difficult to grasp, and what one encounters is contrary to the right path, countless faults are created in a single thought. Because there are countless faults, shame and remorse should also be countless. I have already briefly mentioned the general aspects, but the branches and details cannot be fully described one by one. Therefore, I establish this category to enable those who seek the meaning of the scriptures to know that no principle is excluded from it. Because sentient beings have 'self-view' (我見, wǒ jiàn), they cannot attribute goodness to others and take evil upon themselves, and they cannot cultivate various good deeds. Seeing others with superior conduct, they want to surpass them. How can such extreme shamelessness not manifest? Now, I list these situations so that people may restrain their behavior.

If one sees someone practicing shame and remorse with a sincere heart, one thinks: 'I cannot do this, and I hope he doesn't do it either.'

Seeing someone practicing generosity (佈施, bùshī), upholding precepts (持戒, chíjiè), and opening the door to liberation (解脫, jiětuō), one hopes that he will stop soon. Seeing someone practicing patience (忍辱, rěnrǔ) and diligence (精進, jīngjìn), one cannot do it oneself and hopes that he will retreat and disappear soon. Seeing someone who is learned and practices meditation (修定, xiūdìng), one cannot do it oneself and does not want him to do it. Seeing someone practicing loving-kindness (慈悲, cíbēi), compassion (喜, xǐ), joy (舍, shě), and equanimity (慈悲喜捨, cíbēi xǐ shě), one cannot praise and encourage them and hopes that they will not do it. Seeing someone eating vegetarian food, one meal a day, one cannot do it oneself and advises him to give up. Seeing someone practicing the method of subduing the mind, one should feel shame, but instead, one advises him not to practice, which violates the Eightfold Path (八正道, bāzhèngdào).

Seeing someone studying and reciting scriptures, one does not have this practice oneself and does not let him do it. Seeing someone circumambulating the Buddha and prostrating, one is jealous because of laziness and does not let him do it. Seeing someone chanting the Dharma and emitting pure sounds, one is not as good as him and hopes that he will not do it.

Seeing someone walking and practicing ascetic practices (頭陀行, tóutuóxíng), one cannot do it oneself and instead slanders and destroys them. Now, according to the situation of the Dharma-ending Age (末法時代, mòfǎ shídài), preaching and enlightening are considered the highest.

The meaning of preaching should be to inspire faith, eliminate sins, pray for blessings, and promote the Dharma. But now, one ascends the fearless seat (無畏座, wúwèizuò), opens up the ends of jokes and mockery, adorns oneself with flowery words, engages in lofty discussions, slanders and ridicules each other, and has an arrogant demeanor without humility, never reflecting on one's own lack of deep understanding, only nitpicking at others' mistakes when seeking scriptures and asking questions. Therefore, the sutra says: 'If one preaches for the sake of profit, offerings, and fame, and one's heart loves one's own party, this is called illegal preaching.' If it is beneficial to others, it can increase faith, eliminate afflictions, and generate pure good karma.

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故。知慚知愧開八正路。是名善說。如過去世。有苦岸比丘。說有眾生我人壽命。違于佛語。命終入阿鼻地獄。仰臥伏臥左右脅臥。各九百萬億歲。爾後更歷諸餘地獄。自外徒黨受苦難言。故知不依佛教譭謗正法。其罪實重。當知法師實亦為難。其善則致福無量。其惡則獲罪亦重。是故法師應須極大慚愧。然居在世間。養生之急在於衣食。由此衣食勞亂極深。所須繒纊皮革。無不損生殘命著他皮肉。還養肉身。乃至食啖一粒之食。非用功夫無由入口。推度前功商量我腹。上入下出常流不止。而於其中。選擇精肥。進納軟滑。貪嗜美味。無羞無恥。須臾變改臭不可近。將行將坐如廁不殊。何有智者。于食生貪。若生貪者大須慚愧。與彼畜獸復何取別。

極大慚愧門頌

冬狐理豐毳。春蠶緒輕絲。形骸翻為阻。心識還自欺。手容羈草日。平生少年時。驅車追俠客。酌酒弄妖姬。但念目前好。安知身後悲。惕然一以愧。永與情愛辭。

善友勸獎門第十九

夫能了除疑惑。內發慚愧勸獎之功。善知識也。今欲修習萬行。非善知識無由進道。經云。如栴檀葉在伊羅林。其葉則臭。伊羅臭葉在栴檀林。其葉則香。書云。與善人居。如入蘭芷之室。久而偕芳。與惡人居。如在鮑魚之肆。與之俱臭。又云。近

【現代漢語翻譯】 現代漢語譯本：因此，要知道知慚知愧才能開啟通往涅槃的八正道，這叫做善說。例如過去世，有位苦岸比丘，宣說有眾生、我、人、壽命等概念，違背了佛陀的教誨，命終之後墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處），仰臥、伏臥、左右脅臥，每種姿勢都要經歷九百萬億年。之後還要經歷其他地獄。其他黨羽所受的苦難難以言說。所以要知道不依佛教，譭謗正法，罪過實在深重。應當知道法師實在難當，行善則能獲得無量福報，作惡則獲罪也很重。因此法師應當具有極大的慚愧心。然而生活在世間，維持生命的要務在於衣食。因為衣食而勞碌奔波，非常辛苦。所需要的絲綢、棉絮、皮革，無不損害生命，殘害性命，用其他眾生的皮肉，來供養自己的肉身。乃至吃下一粒糧食，不用功夫就無法入口。推想之前的功勞，衡量我的肚子，上面進入，下面排出，像流水一樣不停。而在其中，選擇精細肥美的食物，吃下柔軟滑膩的食物，貪圖美味，毫無羞恥之心。須臾之間就變質，臭不可聞，將要行走或坐下時，和廁所沒有區別。哪裡有智者，會對食物產生貪戀呢？如果產生貪戀，就應當感到極大的慚愧，和那些畜生又有什麼區別呢？ 極大慚愧門頌 冬天的狐貍毛豐厚，春天的蠶吐出輕柔的絲。形骸反而成為阻礙，心識還在自我欺騙。雙手容忍羈絆，時光飛逝，平生少年時，駕車追逐俠客，飲酒玩弄妖姬。只想著眼前的美好，哪裡知道身後的悲哀。猛然醒悟而感到慚愧，永遠和情愛告別。 善友勸獎門第十九 能夠消除疑惑，內心生髮慚愧，勸勉獎掖他人，這就是善知識（Kalyanamitra，指引走向解脫的朋友）。現在想要修習萬行，沒有善知識就無法進步。經中說，如同栴檀（Sandalwood，一種珍貴的香木）的葉子生長在伊羅林（Erandaka forest，臭木林）中，它的葉子也會變得臭。伊羅臭葉生長在栴檀林中，它的葉子也會變得香。書中說，和善人相處，如同進入蘭花和白芷的房間，時間久了也會變得芬芳。和惡人相處，如同在鮑魚的店舖里，和他一起變得腥臭。又說，接近...

【English Translation】 English version: Therefore, know that having a sense of shame and remorse opens the Eightfold Path to Nirvana, this is called 'good teaching'. For example, in the past, there was a Bhikkhu (Buddhist monk) named Ku'an, who preached about the existence of beings, 'I', 'person', and 'lifespan', which contradicted the Buddha's teachings. After his death, he fell into Avici Hell (Avici Hell, the most painful of the eight great hells), lying face up, face down, on his left side, and on his right side, each position lasting for nine million trillion years. After that, he had to go through other hells. The suffering endured by his followers is indescribable. Therefore, know that not following the Buddha's teachings and slandering the Dharma (Buddhist teachings) is a very serious offense. It should be known that being a Dharma master is truly difficult. Doing good will bring immeasurable blessings, while doing evil will also bring heavy sins. Therefore, a Dharma master should have a great sense of shame and remorse. However, living in the world, the urgent need to sustain life lies in clothing and food. Because of clothing and food, one toils and struggles very hard. The silk, cotton, and leather needed all harm living beings, injure lives, and use the skin and flesh of other beings to nourish one's own body. Even eating a single grain of food cannot be done without effort. Considering the previous efforts, measuring my stomach, the upper part enters, and the lower part exits, constantly flowing like water. And within it, one chooses fine and fatty foods, consuming soft and smooth foods, greedily indulging in delicacies, without any sense of shame. In a short while, it changes and becomes unbearably foul, no different from a toilet whether walking or sitting. How can a wise person be greedy for food? If greed arises, one should feel great shame, what difference is there between that and those animals? Verse on the Gate of Great Shame and Remorse The winter fox has thick fur, the spring silkworm spins light silk. The physical form instead becomes an obstacle, the mind still deceives itself. The hands tolerate bondage, time flies, in one's youth, driving a carriage to chase knights, drinking wine and playing with妖姬 (Yao Ji, enchanting concubines). Only thinking of the present good, how can one know the sorrow after death. Suddenly awakened and feeling ashamed, forever bidding farewell to love and affection. Chapter Nineteen: Encouragement and Praise from Good Friends Being able to eliminate doubts, generate shame and remorse from within, and encourage and praise others, that is a Kalyanamitra (Kalyanamitra, a friend who guides one towards liberation). Now, wanting to cultivate myriad practices, one cannot progress without a Kalyanamitra. The Sutra says, like the leaves of a Sandalwood (Sandalwood, a precious fragrant wood) tree growing in an Erandaka forest (Erandaka forest, a forest of foul-smelling trees), its leaves will also become foul. The foul leaves of Erandaka growing in a Sandalwood forest, its leaves will also become fragrant. The book says, living with good people is like entering a room of orchids and angelica, and over time, one will become fragrant. Living with bad people is like being in a shop of abalone, and one will become stinky with it. It also says, approaching...

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墨必緇。近朱必赤。故知善友能作佛事。是大因緣是全梵行。善知識者今能將我得升凈土。惡知識者今能陷我墜于地獄。當知善恩不可酬報。夫善惡之理皎然明白。但以任情適道則進趣之理遲。善友勸獎便勇猛之心疾。經有獎課之文。書有勸學之說。當知要行實由勸成。故經云。菩薩自身佈施。亦勸他人令行佈施。自行持戒忍辱精進一心智慧。亦勸他人令行此事。然則勝美之事欣樂羨仰。物之恒情。今若徒有愿樂之心。不行愿樂之事。未見其果。猶若絕糧思味。其于飢渴終無濟益。故略引數條盛行要事。以相警誡。今有財富室溫家給人足不勞營覓自然而至。復有貧苦饑弊形骸勞悴。終日愿于富饒。而富饒未嘗暫有。以此苦故勸其佈施力厲修福。

若有衣裘服玩鮮華充備。又有尺布不全垢膩臭雜。是以勸獎令施衣服及以室宇。若見甘味珍羞連幾重案。又有藜藿不充困於水菜。所以勸獎令施飲食。

若見榮位通顯。乘肥衣輕適意自在。復有卑陋猥賤人不齒錄。塗炭溝渠坐臥糞穢。此苦可厭。勸令修福除滅憍慢奉行謙敬。豈可他人常貴我常在賤。

若見形貌端正吐言廣利。又有面狀矬陋所言險暴。此苦可舍。勸令忍辱。

若見意力強幹少病登勞行道無礙。有人多患不安所行莫濟。見有此苦勸施醫藥

【現代漢語翻譯】 現代漢語譯本： 墨必緇（人名）。近朱者赤，近墨者黑。所以說善友能夠成就佛事，這是大的因緣，是圓滿的梵行。善知識現在能夠引領我升入凈土，惡知識現在能夠使我墮入地獄。應當知道善恩難以報答。善惡的道理非常明白，但如果任由自己的惰性，修行的進度就會緩慢。善友的勸勉鼓勵，能使人迅速生起勇猛精進之心。《經》中有獎賞勸勉的文字，《書》中有勸人學習的說法。應當知道重要的修行，實際上是由勸勉而成就的。所以經中說：菩薩自己行佈施，也勸他人行佈施；自己持戒、忍辱、精進、一心、修習智慧，也勸他人行此事。如此看來，美好的事物令人欣喜羨慕，是人之常情。現在如果只是有願望和喜好之心，而不去實踐願望和喜好之事，就看不到結果，就像斷絕糧食卻只想著食物的味道，對於飢渴終究沒有幫助。所以略微列舉幾條盛行且重要的事，用來互相警誡。現在有人財富充裕，住宅溫暖，家人充足，生活富足，不用勞作營求，自然而然地得到。又有人貧窮困苦，飢寒交迫，形體勞累憔悴，整天希望變得富饒，但富饒卻從未曾有過。因為這種痛苦，勸人佈施，努力修習福德。

如果有人衣物皮裘、服飾玩物，新鮮華麗，應有盡有。又有人連一塊完整的布都沒有，衣服又臟又臭。因此勸勉鼓勵人們佈施衣服以及住宅。如果看到美味佳餚擺滿幾張桌子，又有人連野菜都吃不飽，困於只能吃水煮的蔬菜。所以勸勉鼓勵人們佈施飲食。

如果看到有人地位顯赫，乘坐高頭大馬，穿著輕柔的衣服，舒適自在。又有人地位低下，卑賤醜陋，不被重視，生活在泥濘的溝渠里，坐臥之處都是糞便污穢。這種痛苦令人厭惡，勸人修習福德，消除驕慢之心，奉行謙虛恭敬。怎麼能允許別人永遠尊貴而自己永遠卑賤呢？

如果看到有人容貌端正，說話得體，廣受歡迎。又有人面容醜陋，說話尖酸刻薄。這種痛苦可以避免。勸人修習忍辱。

如果看到有人精力充沛，身體強健，很少生病，能夠努力修行，沒有障礙。有人卻經常生病，身體不適，所做之事難以成功。看到這種痛苦，勸人佈施醫藥。

【English Translation】 English version: Mo Bi Zi (person's name). One who stays near vermilion gets stained red, and one who stays near ink gets stained black. Therefore, it is known that good friends can accomplish Buddha's work. This is a great cause and condition, and it is complete pure conduct. A good teacher can now lead me to ascend to the Pure Land, while an evil teacher can now cause me to fall into hell. One should know that the kindness of good is difficult to repay. The principles of good and evil are clearly understood, but if one indulges in emotions and follows one's own path, the progress of cultivation will be slow. The encouragement of good friends will quickly arouse a courageous mind. The scriptures contain texts of reward and encouragement, and the books contain sayings that encourage learning. One should know that essential practices are actually accomplished through encouragement. Therefore, the scripture says: 'Bodhisattvas themselves practice giving, and also encourage others to practice giving; they themselves uphold precepts, practice patience, diligence, one-pointedness, and wisdom, and also encourage others to practice these things.' Thus, beautiful things are pleasing and admirable, which is the constant nature of things. Now, if one only has the mind of wishing and delighting, but does not practice the things of wishing and delighting, one will not see the result, just like cutting off food and only thinking about the taste, which will ultimately not help with hunger and thirst. Therefore, I will briefly list a few popular and important matters to warn each other. Now, some people have abundant wealth, warm houses, sufficient family members, and a comfortable life, and they do not need to work hard to seek it, as it comes naturally. Others are poor and miserable, suffering from hunger and cold, and their bodies are tired and haggard. They wish to be rich all day long, but wealth has never been available to them. Because of this suffering, they are encouraged to give alms and strive to cultivate blessings.

If someone has abundant clothing, fur coats, ornaments, and fresh and beautiful items, while others do not even have a complete piece of cloth, and their clothes are dirty, greasy, and smelly, then encourage them to donate clothes and houses. If you see delicious delicacies filling several tables, while others cannot even afford coarse vegetables and are struggling with only boiled vegetables, then encourage them to donate food and drink.

If you see someone with a prominent and respected position, riding a fat horse, wearing light clothing, comfortable and free, while others are lowly, vulgar, and not even worth mentioning, living in muddy ditches, sitting and lying in filth and excrement, this suffering is detestable. Encourage them to cultivate blessings, eliminate arrogance, and practice humility and respect. How can one allow others to always be noble while oneself is always base?

If you see someone with a handsome appearance and beneficial speech, while others have an ugly face and harsh words, this suffering can be avoided. Encourage them to practice patience.

If you see someone with strong will and a healthy body, rarely sick, able to work hard and practice the path without obstacles, while others are often sick, uncomfortable, and unable to accomplish what they do, seeing this suffering, encourage them to donate medicine.

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。令其進趣。故法句經云。四時行道得度眾苦。一者少年有力勢時。二者有財物時。三者遇三寶福田時。四者當計萬物必離散時。常行此四。必得道跡。應自督課。不待他勸。

善友勸獎門頌

蘭室改蓬心。栴崖變伊草。丹青有必渝。絲礫豈常皓。曲轅且繩直。詭木遂雕藻。一簣或成山。百里倦中道。隆漢乃王臣。大楚信無保。勉矣德不孤。至言匪虛造。

戒法攝生門第二十

前已勸獎於他。我今自加課勵。凡論課勵要。必托境行因。若心志浮蕩。則進趣無寄。然托境行因。戒為其始。可謂入聖之初門。出俗之正路。如乖此訓。永處三塗人天長絕。是以經云。譬如大地長生萬物。戒亦如是。能生眾生人天華果。故經云。若無此戒。諸善功德皆不得生。良以三塗苦報罪障所纏。人天勝果堪為道器。欲感勝果非戒不生。是以聖人先明此教。然三歸五品戒法兩科。七眾小學要以三歸為宗。一乘大教必崇三聚為本。並如經律具顯。規猷卓爾憲章行業。明逾鑒鏡。今粗舉其大致。用光恒俗。所以發戒之原須依三寶者。蓋由佛法僧寶天人所尊。歸依生信必能出有。若歸邪神反增苦趣。故經說云。歸佛清信士。不歸諸天神。故須先定邪正方識逆順。經云。信為道元功德之母。智是解脫出有之因。誠至言也。

【現代漢語翻譯】 現代漢語譯本： 令他們精進向上。所以《法句經》說：『四個時機修行可以脫離眾苦：一是年輕力壯的時候，二是有財物的時候，三是遇到佛法僧三寶福田的時候，四是應當考慮到萬物終將離散的時候。』常常奉行這四點，必定能證得道跡。應當自我督促，不要等待他人勸勉。 善友勸獎門頌： 置於蘭室的蓬草會改變心性，生長在栴檀崖的伊草也會變得不凡。丹青的色彩必定會褪色，細絲和沙礫難道能永遠潔白嗎？彎曲的車轅經過矯正也能變得筆直，粗劣的木頭也能雕琢成精美的裝飾。一筐土或許能堆成山，行走百里的人也會因為中途懈怠而失敗。強大的漢朝也有衰落的時候，楚國的強大也無法保證長久。努力吧，有德之人不會孤單，至理名言並非虛假。 戒法攝生門第二十： 前面已經勸勉他人，我現在自己加以勉勵。凡是談到勉勵，必定要依託外境，依循因緣。如果心志浮躁，那麼精進就沒有寄託。然而依託外境，依循因緣，戒律是開始。可以說是進入聖道的最初之門，脫離世俗的正路。如果違背這個教導，將永遠處於三惡道，與人天善道永遠隔絕。因此經中說：『譬如大地生長萬物，戒律也是如此，能使眾生得到人天善果。』所以經中說：『如果沒有戒律，各種善功德都不能產生。』這是因為三惡道的苦報被罪障所纏繞，人天善果可以作為修道的工具。想要感得殊勝的果報，沒有戒律就不能產生。因此聖人首先闡明這個教導。然而三歸（皈依佛、皈依法、皈依僧），五品戒法是兩個科目。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）的小學以三歸為根本，一乘大教必定崇尚三聚（攝律儀戒、攝善法戒、饒益有情戒）為根本。這些都如經律中詳細闡明，規範卓著，行業光明如鏡子一般。現在粗略地舉出其大概，用來啓發恒常的世俗之人。所以發起戒律的根源必須依靠三寶（佛、法、僧）的原因是，因為佛法僧三寶為天人所尊敬，皈依產生信心必定能夠脫離苦難。如果皈依邪神，反而會增加痛苦。所以經中說：『皈依佛的是清信士，不皈依諸天神。』所以必須先確定邪正，才能認識順逆。經中說：『信為道的開端，功德的母親，智是解脫，脫離苦難的原因。』這真是至理名言啊。

【English Translation】 English version: To encourage their progress. Therefore, the Dharmapada says, 'Practicing the path at four times leads to liberation from all suffering: first, when one is young and has strength; second, when one has wealth; third, when one encounters the Three Jewels (Buddha, Dharma, Sangha) as fields of merit; and fourth, when one contemplates that all things must inevitably disperse.' Constantly practicing these four, one will surely attain the path. One should self-discipline and not wait for others to exhort. Ode to Encouragement by Good Friends: Purslane in an orchid room changes its nature; Ilī grass on a sandalwood cliff becomes extraordinary. The colors of danqing (traditional Chinese painting) must fade; can silk and gravel always remain white? A crooked cart shaft can be straightened with a rope; inferior wood can be carved into fine ornaments. A single basket of earth can form a mountain; a hundred li journey can be abandoned halfway. The mighty Han dynasty declined; the great Chu kingdom could not be preserved. Strive on, for virtue is never solitary; these profound words are not empty. Chapter Twenty: The Life-Sustaining Power of Precepts Having previously encouraged others, I now encourage myself. In discussing encouragement, one must rely on external circumstances and follow causal conditions. If the mind is restless, then progress has no foundation. However, in relying on external circumstances and following causal conditions, precepts are the beginning. They can be said to be the initial gate to entering the path of the sages and the correct path to leaving the mundane world. If one deviates from this teaching, one will forever remain in the three evil realms, eternally separated from the realms of humans and gods. Therefore, the sutra says, 'Just as the earth grows all things, so too are precepts, which can bring forth the flowers and fruits of humans and gods for sentient beings.' Thus, the sutra says, 'Without these precepts, all good merits cannot arise.' This is because the suffering retribution of the three evil realms is entangled by karmic obstacles, while the superior fruits of humans and gods can serve as tools for the path. To attain superior fruits, they cannot arise without precepts. Therefore, the sages first elucidated this teaching. However, the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha) and the five grades of precepts are two categories. The elementary learning of the seven assemblies (bhikshu, bhikshuni, shramanera, shramanerika, shikshamana, upasaka, upasika) takes the Three Refuges as its foundation, and the Great Vehicle teaching must uphold the Three Aggregates of Pure Precepts (morality of restraining precepts, morality of gathering good dharmas, morality of benefiting sentient beings) as its basis. All of this is clearly explained in the sutras and vinaya, with outstanding norms and conduct as bright as a mirror. Now, I will briefly mention the general outline to enlighten ordinary people. Therefore, the reason why the origin of taking precepts must rely on the Three Jewels (Buddha, Dharma, Sangha) is that the Three Jewels are revered by gods and humans. Taking refuge generates faith and will surely lead to liberation from suffering. If one takes refuge in evil spirits, it will only increase suffering. Therefore, the sutra says, 'One who takes refuge in the Buddha is a pure believer and does not take refuge in other gods.' Therefore, one must first determine what is right and wrong in order to recognize what is in accordance with or against the Dharma. The sutra says, 'Faith is the source of the path and the mother of merit, and wisdom is the cause of liberation and freedom from suffering.' These are truly words of truth.

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若無此信。心志浮虛歸戒不得。是以發足立信為先。何謂三歸。謂佛法僧。此三可重故名為寶。何謂為佛。自覺覺彼無師大智五分法身也。何謂為法。能軌能正滅諦涅槃清凈無相也。何謂為僧。能和和眾無學功德自他滅處也。何謂為歸。可憑可向也。何謂為寶。能招利樂正心依仗。近獲人天遠登無學。此則三寶區別之門。若論極教。理惟一統。照無不周。照周等覺。謂之佛寶體無非法。謂之法寶。至德常和。謂之僧寶。此乃體一義三同性三寶。眾生解悟信知佛性。離此生死招興利樂。是故一切無不歸憑。

第一翻邪三歸　第二五戒三歸

第三八戒三歸　第四十戒

第五具戒　第六十善戒

第七大菩薩戒

此之七戒所防過境。近約大千世界之內一切六根六大。並是戒境。廣如常說。

戒門頌

金山嚴寶仞。瓊畹烈瑤荑。墻狐議不窟。檐燕豈能棲。凈花莊思序。慧沼盥身倪。六群儻未一。七眾固恒齊。端儀有直影。正道無傾蹊。維宮超以悟。襄野竟何迷。◎

◎自慶畢故止新門第二十一

從前發心以來。知至德可歸。檢校克責滅諸惡門。疑惑既遣慚愧續修。勸獎兼行戒德又顯。得舍如是之罪障。餐聽若斯之勝法。豈得不踴躍歡喜嗟抃自慶者乎。

經云。八

難難度。一地獄難。二餓鬼難。三畜生難。四邊地難。五長壽天難。六雖得人身盲聾瘖啞不能聽受難。七雖得人身六情完具。而世智辯聰信邪倒見。不信三寶肆意輕侮。此身死已便在三途。隨業沉沒久乃得出。時在人道還不正信家生。第八前後佛間不睹正法。徒生一世增長邪見。具造眾罪尋爾徒死。是故經云。徒生徒死甚可憐愍。奉法行人先崇此意。生死大事不可自寬。今略出自慶數條繫在心首。

佛言。地獄難免。而今同得免離此苦。一自慶也。

佛言。餓鬼難脫。而今同得遠於此苦。二自慶也。

佛言。畜生難捨。而今同得不樹此因。三自慶也。

佛言。生在邊地不知仁義。今在中國修習禮智。四自慶也。

佛言。生長壽天不知植福。福盡命終還墮惡道。而今不以世樂自娛回以供養。五自慶也。

佛言。人身難得。一失不返。有過盲龜浮木之譬。今得人身。六自慶也。

佛言。六根難具。今無缺損。七自慶也。

佛言。丈夫男身難得。我已得也。

佛言。女人身者須知佛性則是丈夫。我已知也。佛言。邪辯難捨。我今歸正法也。

佛言。佛前佛後是為大難。我今相與慷慨立志。既見色像又聞正法。則同鹿野滅惑不殊也。

佛言。見佛為難。

【現代漢語翻譯】 現代漢語譯本 難難度：一、地獄難。二、餓鬼難。三、畜生難。四、邊地難。五、長壽天難。六、雖得人身，但盲聾瘖啞，不能聽受佛法，亦是難事。七、雖得人身，六根完具，卻以世俗的智慧和辯才，信奉邪說，顛倒知見，不信三寶（佛、法、僧），肆意輕慢，此身死後，便墮入地獄、餓鬼、畜生三惡道，隨著業力沉淪，很久才能脫離。即使有時轉生為人，仍然生長在沒有正信的家庭。八、前後兩佛出世之間，不能遇到正法，白白地度過一生，增長邪見，造作各種罪業，隨即徒勞地死去。所以經中說：『徒然地生，徒然地死，實在可憐。』奉行佛法的人，首先要重視這個道理，生死是大事，不可輕易放過。現在略微列出一些自我慶幸的事項，牢記在心。

佛說：地獄之苦難以避免，而今我們共同得以避免這種痛苦，這是第一件值得自我慶幸的事。

佛說：餓鬼之苦難以脫離，而今我們共同得以遠離這種痛苦，這是第二件值得自我慶幸的事。

佛說：轉生為畜生難以擺脫，而今我們共同得以不種下這種惡因，這是第三件值得自我慶幸的事。

佛說：生在邊遠地區，不知仁義道德，而今我們生在中國，能夠修習禮儀和智慧，這是第四件值得自我慶幸的事。

佛說：生長在長壽天，不知種福，福報享盡，壽命終了，仍然會墮入惡道。而今我們不以世俗的快樂自娛，而是將快樂轉化為供養，這是第五件值得自我慶幸的事。

佛說：人身難得，一旦失去，便難以 वापस प्राप्त करें。就像盲龜遇到浮木的譬喻一樣。而今我們得到了人身，這是第六件值得自我慶幸的事。

佛說：六根（眼、耳、鼻、舌、身、意）難以全部具備，而今我們沒有殘缺，這是第七件值得自我慶幸的事。

佛說：得到丈夫男身很難，而我已經得到了。

佛說：身為女人，如果能認識到佛性，那就是大丈夫。我已經認識到了。佛說：邪知邪見難以捨棄，而我如今歸於正法。

佛說：在佛出世之前或之後，都是極大的災難。而今我們相互勉勵，慷慨立下志願，既見到了佛的色身形象，又聽聞了正法，就如同在鹿野苑（Mrigadava）最初聽聞佛法一樣，滅除迷惑沒有什麼不同。

佛說：見到佛很難。

【English Translation】 English version Difficulties within Difficulties: First, the difficulty of hell. Second, the difficulty of hungry ghosts. Third, the difficulty of animals. Fourth, the difficulty of borderlands. Fifth, the difficulty of long-life heavens. Sixth, even if one obtains a human body, being blind, deaf, mute, and unable to hear and receive the Dharma is also a difficulty. Seventh, even if one obtains a human body with complete six senses, yet with worldly wisdom and eloquence, believes in heresies, has inverted views, does not believe in the Three Jewels (Buddha, Dharma, Sangha), and recklessly disrespects them, after death, one falls into the three evil paths (hell, hungry ghosts, animals), sinking with karma, and it takes a long time to escape. Even if one is reborn as a human, one is still born into a family without right faith. Eighth, between the appearance of two Buddhas, one cannot encounter the right Dharma, wasting a lifetime, increasing heretical views, creating various sins, and then dying in vain. Therefore, the sutra says: 'To be born in vain and die in vain is truly pitiable.' Those who uphold the Dharma should first value this principle; the matter of birth and death is a major event and should not be taken lightly. Now, I will briefly list some self-congratulatory items to keep in mind.

The Buddha said: The suffering of hell is difficult to avoid, but now we are together able to avoid this suffering. This is the first thing to congratulate ourselves on.

The Buddha said: The suffering of hungry ghosts is difficult to escape, but now we are together able to stay far away from this suffering. This is the second thing to congratulate ourselves on.

The Buddha said: Being born as an animal is difficult to relinquish, but now we are together able to not plant this cause. This is the third thing to congratulate ourselves on.

The Buddha said: Being born in borderlands without knowing benevolence and righteousness, but now we are born in China and can cultivate propriety and wisdom. This is the fourth thing to congratulate ourselves on.

The Buddha said: Being born in the long-life heavens without knowing how to plant blessings, when the blessings are exhausted and life ends, one still falls into evil paths. But now we do not indulge in worldly pleasures but transform them into offerings. This is the fifth thing to congratulate ourselves on.

The Buddha said: A human body is difficult to obtain, and once lost, it is difficult to regain. It is like the parable of the blind turtle encountering a floating piece of wood. Now we have obtained a human body. This is the sixth thing to congratulate ourselves on.

The Buddha said: The six senses (eye, ear, nose, tongue, body, mind) are difficult to have complete, but now we have no defects. This is the seventh thing to congratulate ourselves on.

The Buddha said: It is difficult to obtain a male body, and I have already obtained it.

The Buddha said: As a woman, if one can recognize the Buddha-nature, then one is a great man. I have already recognized it. The Buddha said: Heretical views are difficult to relinquish, but now I return to the right Dharma.

The Buddha said: Before or after the appearance of a Buddha is a great calamity. But now we encourage each other and make a generous vow, having seen the Buddha's physical form and heard the right Dharma, it is the same as hearing the Dharma for the first time in Mrigadava (Deer Park), and there is no difference in eliminating delusion.

The Buddha said: Seeing a Buddha is difficult.

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我今頂禮佛所說像。功用等倫也。佛言。聞法為難。我今備得聞也。

佛言。出家為難。我今且隨眾也。

佛言。出家專信倍復為難。我今一心無敢二見。敬法愛法以法為師。經中偈言。

惟念過去世。供養為輕微蒙報歷遐劫。余福值天師。凈慧斷生死。癡愛銷無遺。佛恩流無窮。是故重自歸。

自慶畢故不造新頌

春非我春秋非秋。一經長夜每悠悠。陶形練氣任元造。啓蒙夷阻出重幽。榮公三樂非為曠。箕生五福豈能求。靈姿妙境往難集。微言至道此云修。年逢生幸曾以慶。盈愆貳過儻知憂。畢故斷新別苦海。希賢庶善憑智流。

大忍惡對門第二十二

夫道從苦生。不由樂果。德憑功建。非情所集。故經云。忍辱第一道。于諸眾生心無礙。故以其在苦則多礙多惱起不善業。今所以得無礙者。良由在礙而修無礙。故礙而不為礙。既于礙而無所礙。豈非忍力之所致乎。經云。娑婆世界五濁之剎。五痛五燒具諸惡報。是故發大乘者。多來此土。以救苦為資糧。以拔惱為要行。此土一日修善。勝於他方凈國百千萬劫。所以爾者。良由極苦之地心不及善。而能于劇苦之中。卓然發意忍苦受辱。豈不奇哉。所謂火中生蓮華。此實為希有。他方凈土無修福地。所以不及此土。何者。凈

【現代漢語翻譯】 現代漢語譯本 我現在頂禮佛所說的法像，因為它的功用與佛陀等同。佛說：『聽聞佛法是很難得的。』我現在有幸能夠聽聞。

佛說：『出家修行是很難做到的。』我現在暫且跟隨大眾一起修行。

佛說：『出家后專心一意地信奉佛法，更是難上加難。』我現在一心一意，不敢有二心。尊敬佛法，愛護佛法，以佛法為老師。經典中的偈頌說：

『回想過去世，供養雖然輕微，卻蒙受了長久的福報。剩餘的福報使我遇到了天師（佛陀）。清凈的智慧斷除了生死輪迴，愚癡和愛慾都消除了。佛恩浩蕩無邊。所以，我再次歸依佛陀。』

自慶完畢，所以不再創作新的詩頌：

春天不像春天，秋天不像秋天，漫漫長夜總是悠長。形體和氣息任憑自然造化。啟迪矇昧，排除阻礙，走出重重幽暗。榮啟期的三種快樂並非曠達，箕子的五種幸福又豈能強求。靈妙的姿態和境界，往昔難以聚集，精微的言語和至高的道理，在這裡可以修習。今年逢生辰，有幸慶祝，如果有什麼過失，希望能夠知曉並憂慮。結束舊的，斷絕新的，脫離苦海，希望傚法賢人，廣行善事，憑藉智慧之流。

大忍惡對門第二十二

要知道，道是從苦難中產生的，不是從安樂中產生的。德行是憑藉功勞建立的，不是情感所能聚集的。所以經典上說：『忍辱是第一道，對於一切眾生，心中沒有障礙。』因為身處苦難之中，就會有很多障礙和煩惱，從而產生不善的業。現在之所以能夠沒有障礙，是因為在有障礙的情況下修習沒有障礙。所以在有障礙的情況下，卻不被障礙所困擾。既然在有障礙的情況下，能夠沒有障礙，這難道不是忍辱的力量所致嗎？經典上說：『娑婆世界是五濁的世間，有五種痛苦和五種燃燒，具備各種惡報。』所以發大乘心的人，大多來到這個世界，以救度苦難作為修行的資糧，以拔除煩惱作為重要的修行。在這個世界修善一天，勝過在其他凈土修善百千萬劫。之所以這樣，是因為在極度痛苦的地方，心難以向善，而能夠在劇烈的痛苦之中，堅定地發願忍受痛苦和屈辱，這難道不是奇蹟嗎？這就是所謂的火中生蓮花，這實在是稀有難得。其他凈土沒有修福的地方，所以不如這個世界。為什麼呢？凈

【English Translation】 English version I now prostrate before the image spoken of by the Buddha, for its function is equal to that of the Buddha. The Buddha said, 'Hearing the Dharma is difficult.' I am now fortunate to be able to hear it.

The Buddha said, 'Leaving home to practice is difficult.' I will now temporarily follow the assembly in practice.

The Buddha said, 'To single-mindedly believe in the Dharma after leaving home is even more difficult.' I am now of one mind, daring not to have two views. Respecting the Dharma, loving the Dharma, and taking the Dharma as my teacher. The verse in the Sutra says:

'Reflecting on past lives, the offerings were slight, yet I received blessings for a long time. The remaining blessings allowed me to meet the Teacher (Buddha). Pure wisdom cuts off the cycle of birth and death, and ignorance and love are eliminated without residue. The Buddha's grace flows endlessly. Therefore, I return to the Buddha again.'

Having completed the self-congratulation, I will no longer create new verses:

Spring is not like spring, autumn is not like autumn, and the long nights are always long. The form and breath are left to the creation of nature. Enlightening the ignorant, removing obstacles, and emerging from layers of darkness. Rong Qiqi's three joys are not extravagance, and how can Ji Zi's five blessings be sought? Spiritual appearances and wonderful realms were difficult to gather in the past, and subtle words and supreme principles can be cultivated here. This year, I am fortunate to celebrate my birthday, and if there are any faults, I hope to know and worry about them. Ending the old and cutting off the new, escaping the sea of suffering, hoping to emulate the virtuous and do good deeds, relying on the flow of wisdom.

The Twenty-second Gate of Great Endurance Against Evil

Know that the Dao arises from suffering, not from the fruit of pleasure. Virtue is built on merit, not gathered by emotions. Therefore, the Sutra says, 'Patience is the first Dao; in all beings, there is no hindrance in the mind.' Because being in suffering causes many hindrances and afflictions, leading to unwholesome karma. The reason why we can now be without hindrance is because we cultivate non-hindrance in the presence of hindrance. Therefore, being hindered does not become a hindrance. Since we are without hindrance in the presence of hindrance, is this not due to the power of patience? The Sutra says, 'The Saha world (Saha world) is a world of five defilements, with five pains and five burnings, possessing all kinds of evil retributions.' Therefore, those who aspire to the Great Vehicle (Mahayana) mostly come to this land, using the saving of suffering as their resource and the removal of afflictions as their essential practice. Cultivating goodness for one day in this land is better than cultivating goodness for hundreds of millions of kalpas in other pure lands. The reason for this is that in a place of extreme suffering, the mind is difficult to turn towards goodness, and to be able to resolutely vow to endure suffering and humiliation in the midst of intense suffering, is this not a miracle? This is what is called a lotus flower blooming in fire, which is truly rare and difficult to find. Other pure lands do not have places to cultivate merit, so they are not as good as this land. Why is that? Pure

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國七財豐溢。不假佈施攝貧窮也。凈國律儀圓凈。不假持戒攝毀禁也。凈國則無辱無忍。穢土無事非辱。在辱能忍。勝他方也。凈國精進如救頭然。不假翹勤攝懈怠也。凈國之人。入法流水。唸唸修順無出入觀。不假寂定攝亂意也。凈國智慧明滿。不假辯才巧說攝愚癡也。又凈國之人。非無弘誓。但弘誓之功不及穢土。四攝四等例同無用。凈國樂故。則救苦之心薄。惡土苦故。則進善之心猛。故經云。行於非道通達佛道也。夫欲發廣大心行菩薩行。自非履危涉險備受艱難。蹈熾火歷冰霜。嬰苦切甘楚毒。于萬苦中而能忍受者。則道場可踐。若無此惱忍何從生藉此煩惱起我諸善。所謂塵勞之儔為如來種。當知忍者。有力大人功德之本。所謂忍痛癢忍思想。忍疾病忍饑苦。忍疲勞忍寒暑。忍憂悲忍熱惱。忍惡罵無恥辱。忍撾打無恚礙。忍貪慾無愛著。忍憍慢無背道。忍所難忍。忍所難行。忍所難作。忍所難辦。能行此者。真可謂大忍辱矣。

大忍門頌

崑山之下玉抵禽。漢水之陽璧千金。清業神居德非重。潔己愚俗道已深。愛憎喜怒生而習。容華芳旨世所欽。鴻才巨力萬夫敵。誰肯制此方寸心。逸驥狂兕曠不御。繁羈密匣儻能禁。遣情遺事復何想。寂然無待恣幽尋。

緣境無礙門第二十三

經云

【現代漢語翻譯】 現代漢語譯本 國七財寶豐饒充溢，不需要憑藉佈施來救濟貧窮。（財豐溢：指凈土世界物質豐富）凈土的戒律清凈圓滿，不需要憑藉持戒來攝受那些毀犯禁戒的人。（凈國律儀圓凈：指凈土世界戒律清凈）凈土沒有侮辱和忍耐，因為穢土的任何事情都可能帶來侮辱，能在侮辱中忍耐，勝過其他地方。（凈國：指清凈的國土，如極樂世界；穢土：指充滿煩惱和痛苦的世間）凈土的人精進修行如同救頭燃，不需要憑藉勤奮來攝受懈怠的人。（精進如救頭燃：比喻修行非常精進，像救燃眉之急一樣）凈土的人，進入佛法的河流，唸唸之間都在修習順應佛法的道理，沒有出入的分別觀，不需要憑藉寂靜禪定來攝受散亂的心意。（入法流水：比喻修行者不斷地接受佛法的滋養；無出入觀：指沒有分別心的觀照）凈土的智慧光明圓滿，不需要憑藉善辯的口才和巧妙的言辭來攝受愚癡的人。（智慧明滿：指凈土世界充滿智慧）而且凈土的人，並非沒有廣大的誓願，但是弘揚誓願的功德比不上在穢土。四攝法和四無量心等在凈土也顯得沒有用處。因為凈土快樂，所以救度苦難的心就淡薄；因為穢土充滿苦難，所以行善的心就猛烈。所以經中說，『在非正道中也能通達佛道』。（四攝：佈施、愛語、利行、同事；四等：即四無量心，慈、悲、喜、舍）想要發起廣大的心，行菩薩的行，如果不是身處危險，經歷艱難，備受苦難，如履熾熱的火焰，經歷冰霜，忍受痛苦和辛酸，在萬般苦難中能夠忍受，那麼道場就可以踐行。如果沒有這些煩惱和忍耐，又從哪裡產生呢？正是憑藉這些煩惱才能生起我的各種善行。所以說，塵世的煩惱是如來之種。應當知道，忍耐是有力量的大人所具有的功德之本。所謂忍受疼痛，忍受思想，忍受疾病，忍受飢餓，忍受疲勞，忍受寒冷和暑熱，忍受憂愁和悲傷，忍受熱惱，忍受惡罵和侮辱，忍受毆打而不生嗔恨，忍受貪慾而不生愛著，忍受驕慢而不背離正道，忍受難以忍受的事情，忍受難以實行的行為，忍受難以做到的事情，忍受難以辦理的事情。能夠做到這些，才真正可以稱得上是大忍辱啊。

大忍門頌

崑山之下，玉石不如禽鳥；漢水之陽，美玉價值千金。清凈的行業，神靈居住，不在於德行有多麼厚重；潔身自好，遠離世俗，所修的道已經很深了。愛憎喜怒是生來就有的習性，美麗的容貌和芬芳的旨趣是世人所讚美的。即使有鴻鵠之志和巨大的力量，能夠匹敵萬夫，又有誰肯控制這方寸之心呢？像脫韁的野馬和發狂的犀牛一樣，曠野中難以駕馭，如果能用繁密的韁繩和精密的匣子來禁錮它，那麼放下情感，遺忘往事，又有什麼可想的呢？寂然無為，無所期待，自由自在地去探尋幽深的境界吧。

緣境無礙門第二十三

經中說

【English Translation】 English version The seventh state is abundant in wealth and treasures, not needing to use charity to help the poor. (財豐溢: Abundance of wealth) The precepts and rules of the pure land are complete and pure, not needing to use upholding precepts to gather those who violate prohibitions. (凈國律儀圓凈: Pure and complete precepts of the pure land) The pure land has no insult or endurance, because in the defiled land, everything can bring insult. Being able to endure in insult is superior to other places. (凈國: Pure land; 穢土: Defiled land) The diligence of the people in the pure land is like saving a burning head, not needing to use diligence to gather the lazy. (精進如救頭燃: Diligence like saving a burning head) The people of the pure land enter the flowing stream of Dharma, constantly cultivating in accordance with the Dharma, without the view of coming and going, not needing to use tranquil concentration to gather the distracted mind. (入法流水: Entering the flowing stream of Dharma; 無出入觀: No view of coming and going) The wisdom of the pure land is bright and full, not needing to use eloquent speech and skillful words to gather the foolish. (智慧明滿: Wisdom is bright and full) Moreover, the people of the pure land are not without great vows, but the merit of propagating vows is not as great as in the defiled land. The four means of gathering and the four immeasurables are also useless. Because the pure land is joyful, the heart of saving suffering is thin; because the defiled land is full of suffering, the heart of advancing goodness is fierce. Therefore, the sutra says, 'Walking on the non-path can also reach the Buddha path.' (四攝: Four means of gathering; 四等: Four immeasurables) If you want to arouse a great mind and practice the Bodhisattva path, if you do not face danger, experience difficulties, endure hardships, step on burning fire, experience ice and frost, endure bitterness and pain, and be able to endure in all kinds of hardships, then the Bodhimanda can be practiced. If there is no such affliction and endurance, where does it come from? It is precisely by relying on these afflictions that I can generate all kinds of good deeds. Therefore, it is said that the afflictions of the world are the seeds of the Tathagata. It should be known that endurance is the root of merit of a powerful adult. So-called enduring pain, enduring thoughts, enduring illness, enduring hunger, enduring fatigue, enduring cold and heat, enduring sorrow and grief, enduring heat and annoyance, enduring evil scolding and insult, enduring beating without anger, enduring greed without attachment, enduring pride without turning away from the path, enduring what is difficult to endure, enduring what is difficult to practice, enduring what is difficult to do, enduring what is difficult to accomplish. Being able to do these is truly worthy of being called great endurance.

Ode to the Gate of Great Endurance

Below Kunshan, jade is not as good as birds; on the north side of the Han River, beautiful jade is worth a thousand gold. Pure karma, where gods reside, does not depend on how thick the virtue is; keeping oneself clean and away from the world, the path cultivated is already very deep. Love, hate, joy, and anger are innate habits; beautiful appearance and fragrant intentions are admired by the world. Even with lofty ambitions and great strength, able to match ten thousand men, who is willing to control this inch-square heart? Like a runaway horse and a mad rhinoceros, difficult to control in the wilderness, if it can be confined with dense reins and precise boxes, then what is there to think about letting go of emotions and forgetting the past? Be silent and inactive, without expectation, and freely explore the deep realm.

Gate of Unobstructedness in Relation to Circumstances, Twenty-third

The sutra says

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。在俗則謂之為縛。在道則謂之為解。解即無礙所致。縛即資待所招。今若欲有待于無待則有待更煩。無待于無待。則有待自遣。有待既遣則無礙之門可入。若志在于資養。便睹縛纏更重。但眾生凡類觸向多阻。不資於物則自濟無方。資於物者累之重也。生累纏繞解脫何由。今既深知其累。累實為苦。何以知之。

今欲陸行。非車輿人馬不動。一累礙也。今欲水游。非舟航不移。二累礙也。

今欲養身。非衣裘屋宅則無所憑托。三累礙也。

今欲養命。非粳糧黍粟五味柔軟則無所資待。四累礙也。

今欲修集一慧。仿像無向。五累礙也。

今欲求見一佛及一凈土發奇特心。冥漠不見。六累礙也。

今欲徹視十方。障礙滿目。七累礙也。

今欲求佛聖智以除障惑。近是眾生心行而我不睹。八累礙也。

今欲披文尋義。雖課心力。近在淺言不達意旨。九累礙也。

今欲誦習經典。受已忘漏。十累礙也。

凡此累礙。其事無量。聖人所以無礙。自在者。由何而致。實由遠諸塵勞自策為本。是所資待莫不勤役。自辦不假於他。而他為我用。所謂讓而得者。則其理通。求而獲者。則其理滯。菩薩不求自利。但欲利益眾生。是以其利在己而得無礙。眾生常利我忘彼

【現代漢語翻譯】 現代漢語譯本： 在世俗中，這被稱為束縛（縛，指被限制的狀態）。在修行道路上，這被稱為解脫（解，指從束縛中解脫）。解脫是因為沒有阻礙而達到的，束縛是因為依賴外物而招致的。現在如果想要依賴於不依賴的狀態，那麼這種依賴就更加麻煩。不依賴於不依賴的狀態，那麼這種依賴自然就會消失。依賴既然消失，那麼沒有阻礙的門就可以進入。如果志向在於資養（資養，指通過外物來滋養自身），那麼就會看到束縛纏繞更加嚴重。但是眾生凡俗之輩，接觸到的事物大多是阻礙。不依賴於外物，那麼自救就沒有方法；依賴於外物，那麼累贅就更加沉重。生存的累贅纏繞，解脫從何而來？現在既然深深知道這些累贅，累贅確實是痛苦的。憑什麼知道呢？ 現在想要陸地行走，沒有車輿人馬就無法行動，這是一重累贅阻礙。 現在想要水中游動，沒有舟船就無法移動，這是二重累贅阻礙。 現在想要養護身體，沒有衣裘屋宅就沒有憑靠，這是三重累贅阻礙。 現在想要養護生命，沒有粳米糧食五味調和的飲食就無法資助依賴，這是四重累贅阻礙。 現在想要修習一點智慧，卻茫然沒有方向，這是五重累贅阻礙。 現在想要求見一尊佛以及一方凈土，發起奇特的心願，卻幽暗寂寞，什麼也看不見，這是六重累贅阻礙。 現在想要透徹地看清十方世界，卻被障礙充滿眼目，這是七重累贅阻礙。 現在想要尋求佛的聖智來去除障礙迷惑，卻說就在眾生的心行中，而我卻看不見，這是八重累贅阻礙。 現在想要披閱文章尋求意義，即使盡心盡力，卻發現意義就在淺顯的言語中，而我卻不能理解其中的意旨，這是九重累贅阻礙。 現在想要誦讀學習經典，剛接受就遺忘泄露，這是十重累贅阻礙。 凡是這些累贅阻礙，其事情數不勝數。聖人之所以沒有阻礙，能夠自在，是由什麼而達到的呢？實際上是因為遠離各種塵世的勞苦，自我鞭策作為根本。是所依賴的沒有不勤勞努力的，自己辦理不假借於他人，而他人為我所用。這就是所謂的謙讓而得到的，那麼其道理就通達；追求而獲得的，那麼其道理就滯澀。菩薩不追求自身的利益，只是想要利益眾生，因此他的利益就在自身，並且能夠沒有阻礙。眾生常常只想著利益自己，忘記他人。

【English Translation】 English version: In the mundane world, it is called bondage (縛, referring to a state of being restricted). On the path of practice, it is called liberation (解, referring to freedom from bondage). Liberation is attained because of the absence of obstacles, while bondage is brought about by dependence on external things. Now, if one desires to depend on a state of non-dependence, then this dependence becomes even more troublesome. By not depending on non-dependence, then this dependence will naturally disappear. Once dependence is gone, then the gate of no obstacles can be entered. If one's aspiration lies in nourishment (資養, referring to nourishing oneself through external things), then one will see that the entanglements of bondage become even more severe. However, ordinary beings encounter mostly obstacles. Without relying on external things, there is no way to save oneself; relying on external things only adds to the burden. With the burdens of existence entangling, how can liberation be attained? Now that we deeply understand these burdens, burdens are indeed suffering. How do we know this? Now, if one wants to travel on land, one cannot move without carriages and horses; this is the first burden and obstacle. Now, if one wants to swim in the water, one cannot move without boats; this is the second burden and obstacle. Now, if one wants to nourish the body, one has nothing to rely on without clothing, furs, and houses; this is the third burden and obstacle. Now, if one wants to nourish life, one cannot rely on anything without rice, grains, and soft foods with five flavors; this is the fourth burden and obstacle. Now, if one wants to cultivate a bit of wisdom, one is lost without direction; this is the fifth burden and obstacle. Now, if one wants to see a Buddha and a Pure Land, and generate extraordinary aspirations, one is in darkness and sees nothing; this is the sixth burden and obstacle. Now, if one wants to see through the ten directions, one's eyes are filled with obstacles; this is the seventh burden and obstacle. Now, if one wants to seek the wisdom of the Buddha to remove obstacles and delusions, it is said to be in the minds and actions of sentient beings, yet I do not see it; this is the eighth burden and obstacle. Now, if one wants to read and seek the meaning of texts, even if one exerts one's mind, one finds that the meaning is in simple words, yet I cannot understand the intent; this is the ninth burden and obstacle. Now, if one wants to recite and study the scriptures, one forgets and leaks what one has received; this is the tenth burden and obstacle. All these burdens and obstacles are countless. How do the sages attain freedom from obstacles and attain self-mastery? It is actually because they stay away from all worldly troubles and self-motivate as the foundation. What is relied upon is nothing but diligent effort, handling things oneself without relying on others, so that others are used by me. This is what is meant by obtaining through yielding, then the principle is clear; obtaining through seeking, then the principle is obstructed. Bodhisattvas do not seek their own benefit, but only want to benefit sentient beings, therefore their benefit is in themselves, and they can be without obstacles. Sentient beings always think of benefiting themselves and forget others.

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。所以恒縛而無解。聖是可求而得。非是永隔無津。今若欲學聖舍凡者。當遵聖人所習。雖其途無量。然津濟要趣惟一解脫耳。故經云。若自無縛欲解彼縛。斯有是處。今欲學菩薩道。必須棄凡夫縛。凡夫縛者惟愿得五欲縱意自在。實大縛也。菩薩行人棄之不顧。

經云。不得畜養奴婢畜生。當自翹勤出離生死。若假於他。他還縛我。無解脫期。今云無奴不立無婢不辦。此乃氣力強梁之時。一旦臥床百事同棄。自救不暇何憂及人。宜自勉勵則解脫之門易可登耳。

無礙門頌

恍象忽物終不名。龍舉鸞集竟誰辨。絕智亡身孰為礙。韜名戢曜故能顯。匪日匪月灼以懸。安飛安翔虛而踐。壁石無間恣出沒。水火有性任舒捲。敷教應俗騖泉流。現跡依方迅風轉。大哉超世莫與群。希轅慕舜宜自勉。

一志努力門第二十四

從初辨德極于無礙。善惡二途凡聖苦樂。明瞭審諦。斯言備矣。惟應努力勤而行之。經云。感傷世間貪意長流沒于愛慾之海。吾獨欲反其源。故自勉而特出。是以世世勤苦。不以為勞。經云。我與阿難。空王佛所共發菩提心。我常勤精進。所以速成正覺。又云。得正法智已。以無疲厭心為眾生說。斯可謂努力矣。夫眾生流轉三有觸苦相纏。所以情識闇弱慮淺多迷。每一修善怯退

【現代漢語翻譯】 現代漢語譯本：因此，（凡夫）總是被束縛而無法解脫。聖人是可以追求而達到的，並非永遠隔絕而無法到達。現在如果想要學習聖人而捨棄凡夫，應當遵循聖人所學習的。雖然道路無量，但通往解脫的關鍵只有一個。所以經書上說：『如果自己沒有被束縛，想要解開別人的束縛，這是有可能的。』現在想要學習菩薩道，必須捨棄凡夫的束縛。凡夫的束縛就是希望得到五欲（色、聲、香、味、觸）的滿足，縱容自己的慾望，這是最大的束縛。菩薩修行人捨棄它而不顧。

經書上說：『不得畜養奴婢和畜生，應當自己努力精進，出離生死。如果依賴他人，他人反而會束縛我，沒有解脫的期限。』現在卻說沒有奴僕就無法立足，沒有婢女就無法辦事，這只是在氣力強壯的時候。一旦臥病在床，所有的事情都會被拋棄。自救都來不及，哪裡還顧得上別人？應該自己勉勵自己，那麼解脫之門就容易登上了。

《無礙門頌》

恍惚的形象，忽然出現的物體，最終都無法命名。龍飛騰，鸞鳥聚集，究竟誰能分辨？斷絕智慧，忘卻自身，誰會成為障礙？隱藏名聲，收斂光芒，所以才能顯現。不是太陽，不是月亮，卻明亮地懸掛著。安穩地飛翔，安穩地行走，在虛空中踐踏。墻壁和石頭沒有阻礙，可以隨意出入。水和火有其本性，可以任意舒展和收卷。傳播教義，適應世俗，像泉水一樣奔流。顯現軌跡，依據方位，像迅疾的風一樣旋轉。偉大啊，超越世俗，不與世人為伍。希望傚法堯舜，應該自己勉勵。

第二十四 一志努力門

從最初辨別善惡，到最終達到無礙的境界，善惡兩條道路，凡聖的苦樂，都已明白審察清楚。這些話已經足夠了，只應該努力勤奮地去實行。經書上說：『我感嘆世間貪婪的意念像長河一樣流淌，沉沒在愛慾的海洋中。我獨自想要返回源頭，所以自己勉勵自己，特別地出離。』因此世世代代勤勞辛苦，不認為勞累。經書上說：『我和阿難（Ananda，佛陀的十大弟子之一），在空王佛（空王佛）那裡共同發菩提心（Bodhi-citta，覺悟之心）。我常常勤奮精進，所以迅速成就正覺（Samyak-saṃbuddha，圓滿覺悟）。』又說：『得到正法（Dharma，佛法）的智慧后，以永不疲倦的心為眾生說法。』這可以說是努力了。眾生在三有（欲有、色有、無色有）中流轉，被痛苦纏繞，所以情識昏暗軟弱，考慮淺薄，常常迷惑，每次修善都膽怯退縮。

【English Translation】 English version: Therefore, (ordinary people) are always bound and cannot be liberated. Sages are attainable through seeking, not eternally separated and unreachable. Now, if one desires to learn from sages and abandon the mundane, one should follow what sages have practiced. Although the paths are countless, the key to liberation is only one: detachment. Thus, the scripture says, 'If one is not bound oneself, one can untie the bonds of others.' Now, to learn the Bodhisattva path, one must abandon the bonds of ordinary people. The bonds of ordinary people are the desire to obtain the satisfaction of the five desires (form, sound, smell, taste, touch), indulging in one's desires, which is the greatest bond. Bodhisattva practitioners abandon it without looking back.

The scripture says, 'One should not raise slaves or livestock, but should diligently strive to escape from birth and death. If one relies on others, they will bind me instead, with no hope of liberation.' Now, it is said that one cannot stand without slaves and cannot manage without maids, but this is only during times of strength. Once bedridden, everything will be abandoned. One will not have time to save oneself, let alone worry about others. One should encourage oneself, and then the gate of liberation will be easily ascended.

Ode to the Gate of Unimpededness

Fleeting images, suddenly appearing objects, ultimately cannot be named. Dragons soar, phoenixes gather, who can distinguish them? Severing wisdom, forgetting oneself, who will be an obstacle? Hiding fame, concealing brilliance, therefore one can manifest. Not the sun, not the moon, yet brightly hanging. Steadily flying, steadily walking, treading in emptiness. Walls and stones are no barrier, one can freely enter and exit. Water and fire have their nature, one can freely stretch and contract. Spreading teachings, adapting to customs, flowing like a spring. Manifesting traces, according to direction, turning like a swift wind. Great indeed, surpassing the world, not associating with the masses. Hoping to emulate Yao and Shun, one should encourage oneself.

Chapter Twenty-Four: The Gate of Single-Minded Effort

From initially distinguishing good and evil to ultimately reaching the state of unimpededness, the two paths of good and evil, the suffering and happiness of ordinary beings and sages, have all been clearly and thoroughly examined. These words are sufficient; one should only diligently strive to practice them. The scripture says, 'I lament that the greedy thoughts of the world flow like a long river, sinking into the ocean of desire. I alone want to return to the source, so I encourage myself and especially escape.' Therefore, I have been diligent and hardworking for lifetimes, not considering it tiring. The scripture says, 'I and Ananda (Ananda, one of the ten great disciples of the Buddha), together generated the Bodhi-citta (Bodhi-citta, the mind of enlightenment) in the presence of the Empty King Buddha (空王佛). I am always diligent and energetic, so I quickly attained Samyak-saṃbuddha (Samyak-saṃbuddha, perfect enlightenment).' It also says, 'Having obtained the wisdom of the Dharma (Dharma, Buddhist teachings), I preach to sentient beings with a never-tiring mind.' This can be said to be effort. Sentient beings transmigrate in the three realms (desire realm, form realm, formless realm), entangled by suffering, so their emotions and knowledge are dim and weak, their considerations are shallow, and they are often confused. Every time they cultivate goodness, they are timid and retreat.

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皇擾。唸唸之間百變乖舛。自非勸之以努力獎之以剛乾。則勇銳驍果之心不發。經云。眾生與無明怨賊鬥戰。亦不異世間勍敵。相御世間則須金鉦壯其氣。鼓鐘擊其忿。郁怫增其怒。決烈成其力。不資此發勇不假此振威。何能摧鳴條之戰。拉牧野之師乎。今與煩惱共戰。當集無漏之智。命無畏之師。控道品之眾。御六度之侶。建道場之幡。擊甘露之鼓。著弘誓鎧冑。被忍辱袍甲。握智慧弓刀。執堅固箭楯。精進督怠惰。翹勤課不及。發行登歡喜。稅駕頓法雲。種智斷其勇。方便運其略。於是無明老死之賊。協附四魔之軍。影響波旬。困倚天女。憑帶鬼神。億千萬眾。擔山吐火雷電四繞。欲以闇惑之旅。退金剛之師。由乎菩薩忍調無想積德久善魔怨稽伏。一念努力豁然大明。非法王壞正法王勝。此並經中之盛事。若不努力何由辨也。如人營家晨起夜寐劬勞督課。便自室內盈實飢寒不切。但能努力無所不濟。出世妙行事不殊俗。若小努力微復加意。三明六通不足為難。更運方便重課心形。信順之忍漸染自至。豈得空舍一生虛過。三塗切己力無所施。方復生悔何嗟及矣。所以努力一門貫通後者。位心極行惟此而已。愿幽明聖鑑照覽窮途。故敢發言托文現意。

努力門頌

豫北二山尚有移。河中一州亦可為。精誠

必至霜塵下。意氣所感金石離。有子刺掌脩名立。王生擢髮美譽垂。自來勤心少騫墜。何不努力出憂危。勝幡法鼓縈且擊。智師道眾紛以馳。有常無我儼既列。無明有縛孰能窺。

禮舍利寶塔門第二十五

大聖詮化隨機感益。譬若一音說法各得其解。是故應以現生蒙利者。所以降神母胎誕聖王宮。

應以出家蒙利者。所以舍金輪位剃除鬚髮。應以相好蒙利者。所以現成正覺坐菩提樹。

應以實相蒙利者。所以三轉法輪十二部經。

應以滅度蒙利者。所以雙樹潛輝現於涅槃。良由眾生障業煩多。是故聖化隨應不一。然則現於涅槃者。復是增發悲戀之心。以悲慕故善心濃到。凡禮拜像塔皆宜感發悲心澘然思慕。慘切其情追想正法。我不餐仰泣想。如來不親音旨。如入祖禰之廟睹靈。若在欷歔無顏。如來慇勤令我等具諸苦行。而我違背自墮惡道。在於像末未蒙解脫。以苦報故憶如來恩。是以今各歸心於此像塔。嗚咽涕零慚顏哽慟。至心奉為至尊皇后皇太子七廟聖靈。今日信施龍神八部。廣及一切劇苦眾生。敬禮十方三世一切諸剎土中所有如來形像靈廟。

敬禮釋迦如來一切現在靈骨舍利。敬禮如來現在頂骨舍利。

敬禮如來現在髏蓋舍利。

敬禮如來現在眼精舍利。

【現代漢語翻譯】 必將歸於霜雪塵土之下。意氣相感，即使金石也會分離。有兒子刺破手掌以求建立名聲，王生拔下頭髮以求美譽流傳。自古以來，勤奮用心的人很少有遭受挫折墜落的。為何不努力擺脫憂愁和危難？ 殊勝的幡旗和法鼓，環繞著並且敲擊著。智慧的導師和求道的大眾，紛紛奔走。有常和無我，莊嚴地排列著。無明和業縛，又有誰能夠窺探？

禮拜舍利寶塔門 第二十五

大聖以不同的教法來教化眾生，使他們根據各自的根器獲得利益，就像用一種聲音說法，每個人都能得到不同的理解一樣。因此，對於那些應該通過現世獲得利益的人，佛陀就示現降生於神母的胎中，誕生於聖王的宮殿。

對於那些應該通過出家獲得利益的人，佛陀就示現捨棄金輪王的地位，剃除鬚髮。 對於那些應該通過相好獲得利益的人，佛陀就示現成就正覺，端坐于菩提樹下。

對於那些應該通過實相獲得利益的人，佛陀就示現三轉法輪，宣講十二部經。

對於那些應該通過滅度獲得利益的人，佛陀就示現在雙樹之間隱沒光輝，示現涅槃。正是因為眾生的業障煩惱太多，所以聖人的教化方式才隨應不同。然而，示現涅槃，反而是爲了增發眾生悲傷戀慕之心。因為悲傷思慕的緣故，善心才會更加濃厚。凡是禮拜佛像和佛塔，都應該感發悲傷之心，淚流滿面地思慕佛陀。懇切地表達自己的情感，追想佛陀的正法。我不能親自侍奉瞻仰，只能哭泣著思念。不能親耳聆聽佛陀的教誨，就像進入祖先的廟宇，瞻仰他們的神位一樣，如果身在其中，必定會悲傷哭泣，無地自容。如來慇勤地教導我們修行各種苦行，而我卻違背了佛陀的教誨，自甘墮落於惡道之中，至今還在佛像前，未能得到解脫。因為遭受苦報的緣故，更加憶念如來的恩德。因此，現在各自歸心於此佛像和佛塔，嗚咽哭泣，慚愧哽咽。至誠地為至尊皇后、皇太子、七廟聖靈，以及今日的信施、龍神八部，廣泛地為一切遭受劇烈痛苦的眾生祈福。恭敬地禮拜十方三世一切諸佛剎土中所有的如來形像和靈廟。

恭敬地禮拜釋迦如來（Sakyamuni Buddha）一切現在的靈骨舍利（relics）。恭敬地禮拜如來現在的頂骨舍利（skull relics）。

恭敬地禮拜如來現在的顱蓋舍利（cranial vault relics）。

恭敬地禮拜如來現在的眼精舍利（eye relics）。

【English Translation】 Inevitably, they will return to frost, snow, and dust. When spirits resonate, even metal and stone will separate. Some sons pierce their palms to establish fame, while Wang Sheng plucks his hair to spread his reputation. Since ancient times, those who diligently apply their minds rarely stumble and fall. Why not strive to escape from sorrow and danger? Victorious banners and Dharma drums encircle and sound. Wise teachers and the multitude seeking the Way hasten forth. The concepts of permanence and no-self are solemnly arrayed. Who can fathom ignorance and the bonds of karma?

Chapter Twenty-Five: Paying Homage at the Gate of the Stupa of Relics

The Great Sage teaches and transforms beings according to their individual capacities, benefiting them accordingly, just as a single sound of Dharma allows each person to gain understanding according to their own level. Therefore, for those who should benefit from being in the present life, the Buddha manifested by descending into the womb of his divine mother and being born in the palace of a holy king.

For those who should benefit from renouncing the household life, the Buddha manifested by abandoning the position of a Chakravartin (wheel-turning king) and shaving his head and beard. For those who should benefit from the physical marks and characteristics, the Buddha manifested by attaining perfect enlightenment and sitting beneath the Bodhi tree.

For those who should benefit from the true nature of reality, the Buddha manifested by turning the Dharma wheel three times and expounding the twelve divisions of scripture.

For those who should benefit from passing into Nirvana, the Buddha manifested by concealing his radiance between the twin Sala trees and entering Nirvana. It is precisely because sentient beings have excessive karmic obstacles and afflictions that the Sage's teachings vary according to their needs. However, the manifestation of Nirvana serves to increase the sorrowful longing in sentient beings' hearts. Because of this sorrowful longing, virtuous thoughts become more profound. Whenever one pays homage to Buddha images and stupas, one should arouse a heart of sorrow, tearfully longing for the Buddha. Earnestly express one's emotions, recalling the Buddha's true Dharma. I cannot personally serve and gaze upon the Buddha, but can only weep with longing. I cannot personally hear the Buddha's teachings, just as when entering the ancestral temple and gazing upon their memorial tablets, if one were present, one would surely weep with sorrow and feel ashamed. The Tathagata (Thus Come One) diligently instructed us to cultivate various ascetic practices, but I have disobeyed the Buddha's teachings and willingly fallen into evil paths, and still remain before the Buddha image, unable to attain liberation. Because of suffering retribution, I remember the Buddha's kindness even more. Therefore, now each of us returns our hearts to this Buddha image and stupa, sobbing and weeping, ashamed and choked with emotion. With utmost sincerity, we pray for the well-being of the most honored Empress, the Crown Prince, the spirits of the Seven Temples, and the faithful donors of today, the Nagas (dragons) and the Eight Classes of beings, and extensively for all sentient beings suffering intensely. We respectfully pay homage to all the Tathagata images and sacred shrines in all Buddha lands throughout the ten directions and three periods of time.

We respectfully pay homage to all the present spiritual bone relics of Sakyamuni Buddha (Sakyamuni Buddha). We respectfully pay homage to the present skull relics of the Tathagata (skull relics).

We respectfully pay homage to the present cranial vault relics of the Tathagata (cranial vault relics).

We respectfully pay homage to the present eye relics of the Tathagata (eye relics).

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敬禮如來現在一切紺發紅爪舍利。

敬禮如來現在一切指骨舍利。

敬禮如來現在一切牙齒舍利。

敬禮如來現在衣缽水瓶錫杖眾具。敬禮過去四佛生地並行坐遺蹟。

敬禮如來得道樹寶塔。

敬禮如來轉法輪處寶塔。

敬禮如來般涅槃。處寶塔。

敬禮如來滅后阿育王造八萬四千塔。

敬禮阿育王所造無量諸佛像。

敬禮天上人間海中龍宮一切像塔。

敬禮此國諸州諸瑞聖像。

敬禮此國諸寺諸山無量靈像。

敬禮天上人間海中無量形像。

愿一切眾生不在佛前佛後。常見佛生。常見佛出家常見佛得道。常見佛涅槃。能建立是無量像塔。盡于來際佛事不絕。

禮舍利像塔門頌

越人鑄金誠有思。魏後莊木亦云悲。中賢小節猶可戀。去聖彌遠情彌滋。祇樹蕭條多宿楚。王宮寂漠斯遺基。設像居室若有望。開儀駐景曖如之。連卿共日獨先後。道悠命舛將無時。傾懷結想惻以慕。垂靈寫照拂塵疑。

敬重正法門第二十六

諸法本空寂滅無說。以因緣故現有文字。當知文字經典本在破病滅惑為先。惑既八萬四千。故使教門亦有八萬四千法藏。至於病銷惑遣。藥亦隨亡。如筏喻者。可以情悉。然群生沈網隨言

【現代漢語翻譯】 現代漢語譯本 頂禮如來現在的一切紺發（深藍色頭髮）紅爪（紅色指甲）舍利（佛教聖物，通常是高僧火化后的遺留物）。 頂禮如來現在的一切指骨舍利。 頂禮如來現在的一切牙齒舍利。 頂禮如來現在的衣缽（僧人的袈裟和缽盂）、水瓶、錫杖（僧人用的手杖）等用具。頂禮過去四佛的出生地以及行走和坐臥的遺蹟。 頂禮如來得道（證悟）的菩提樹和寶塔。 頂禮如來轉法輪（宣講佛法）之處的寶塔。 頂禮如來般涅槃（圓寂）之處的寶塔。 頂禮如來滅度后阿育王（印度孔雀王朝的國王，大力弘揚佛教）建造的八萬四千塔。 頂禮阿育王所建造的無量諸佛像。 頂禮天上、人間、海中龍宮的一切佛像和佛塔。 頂禮此國各州各地的各種瑞像（吉祥的佛像）。 頂禮此國各寺廟各山中的無量靈像。 頂禮天上、人間、海中無量的佛像。 愿一切眾生不在佛前或佛后出生，能常見佛出生，常見佛出家，常見佛得道，常見佛涅槃。能建立這些無量的佛像和佛塔，直到未來永劫，佛法事業永不間斷。 禮舍利像塔門頌 越地工匠用黃金鑄造佛像，其中包含著真誠的思念。魏國皇后用木頭建造佛寺，也寄託著悲傷的情感。即使是中等賢人，對於細微的事物尚且戀戀不捨，更何況是距離聖人越遠，思念之情就越發濃烈。祇樹給孤獨園（佛教寺院）蕭條冷落，多有鳥雀棲息。王宮寂寞空曠，只留下昔日的遺址。設定佛像在居室中，彷彿還能看到佛陀的身影。開啟佛像的儀容，佛光駐留，溫暖而明亮。與諸位同僚共處，卻獨自先後離世，命運悠長而乖舛，似乎沒有盡頭。傾訴心懷，結成思念，心中充滿悲傷和仰慕。佛像顯現靈驗，描繪佛陀的形象，拂去心中的疑惑。 敬重正法門第二十六 諸法（一切事物）的本質是空寂，寂滅，不可言說。因為因緣（條件）聚合，才顯現有文字。應當知道文字經典，原本是爲了破除疾病和消滅迷惑。迷惑有八萬四千種，所以教法也有八萬四千法藏。等到疾病消除，迷惑遣除，藥物也應該隨之捨棄。就像用筏子過河的比喻一樣，可以用心領會。然而眾生沉溺於語言文字的 जाल（網），隨逐言語而轉。

【English Translation】 English version I pay homage to the Tathagata's (another name for Buddha) present relics of dark blue hair and red nails. I pay homage to the Tathagata's present relics of finger bones. I pay homage to the Tathagata's present relics of teeth. I pay homage to the Tathagata's present robes (Kashaya) and alms bowl (Patra), water bottle, Khakkhara (a Buddhist monk's staff), and other implements. I pay homage to the birthplaces, walking paths, and sitting places of the past four Buddhas. I pay homage to the Bodhi tree and stupa (a dome-shaped structure erected as a Buddhist shrine) where the Tathagata attained enlightenment. I pay homage to the stupa where the Tathagata turned the wheel of Dharma (Buddhist teachings). I pay homage to the stupa where the Tathagata entered Parinirvana (final liberation). I pay homage to the eighty-four thousand stupas built by King Ashoka (an Indian emperor of the Maurya Dynasty who promoted Buddhism) after the Tathagata's passing. I pay homage to the countless Buddha images built by King Ashoka. I pay homage to all images and stupas in the heavens, in the human realm, in the dragon palaces in the sea. I pay homage to the various auspicious images in the states and regions of this country. I pay homage to the countless spiritual images in the temples and mountains of this country. I pay homage to the countless images in the heavens, in the human realm, in the sea. May all sentient beings not be born before or after the Buddha. May they always see the Buddha's birth, always see the Buddha's renunciation, always see the Buddha's enlightenment, always see the Buddha's Parinirvana. May they be able to establish these countless images and stupas, so that the work of the Buddha will never cease in the future. Ode to the Gate of Relic Images and Stupas The craftsman of Yue cast gold with sincere thoughts. The Empress of Wei built wooden temples with grief. Even minor virtues are cherished by mediocre sages, and the further away from the sage, the deeper the longing. The Jetavana Monastery (a famous Buddhist monastery) is desolate, with many birds roosting. The royal palace is deserted, leaving only the ruins of the past. Setting up images in the room is like having hope. Opening the appearance of the image, the light remains, warm and bright. Being with colleagues, yet departing alone, fate is long and contrary, seemingly without end. Pouring out the heart, forming thoughts, filled with sorrow and admiration. The image manifests its power, depicting the Buddha's form, dispelling doubts. Chapter Twenty-Six: Respecting the True Dharma The nature of all Dharmas (phenomena) is emptiness, quiescence, and inexpressibility. Because of conditions (Hetu), words and texts appear. It should be known that the purpose of words and scriptures is primarily to eliminate sickness and dispel delusion. Since there are eighty-four thousand delusions, there are also eighty-four thousand Dharma teachings. When sickness is cured and delusion is dispelled, the medicine should also be discarded, like the parable of the raft, which can be understood with the heart. However, sentient beings are trapped in the net (Jala) of language, following words and turning accordingly.

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封滯。由此見故教藥常陳。所以金簡盈于寶殿。玉軸煥于神宮。辯析空有于假實。表發權智于無方。故如來一代四十九年。隨緣示教種種說法。及於涅槃但有聲教計。隨言說必致淪亡。然以義理談玄。正宗無昧。言雖得喪全旨難乖。故立法依用永刊定。天魔外道莫敢侵陵。自慧日已沈法雲遐布。非夫簡冊無由獻功。尊大迦葉法門英俊。擊鐘聲告。召集無學千僧。一夏撰結遺言。十二義求三藏文攝。多羅葉典其量莫思。蘊積西夏將及千載。時運漸染東翻漢朝。㳂彼至今年垂六百。雜錄正經七千余卷。詞義明敏談味無遺。近則安國利人。遠則超凡證聖。備如卷部。智者尋之。至心奉為。

至尊　皇后　皇太子。

七廟聖靈天龍八部乃至十方一切劇苦眾生。

敬禮一切真如正法藏。

敬禮十方一切諸佛所說法藏。

敬禮賢劫初佛拘樓孫如來天龍宮法藏。

敬禮拘那含牟尼佛天龍宮中法藏。

敬禮迦葉佛天龍宮中一切法藏。

敬禮釋迦如來天龍宮一切法藏。

敬禮西印度黑蜂山寺一切法藏。

敬禮沮渠國大乘十二部法藏。

敬禮北印度石壁八字捨身法藏。

敬禮神州大國一切眾藏經典。

敬禮易州石經朔州恒安石窟經像。

敬禮一切

【現代漢語翻譯】 現代漢語譯本：

封存停滯。由此可見，過去的教法如藥一樣常備。所以，寫有經文的金簡充滿寶殿，刻有經文的玉軸在神宮閃耀。辨析空與有、假與實，闡發表達權巧智慧于無方。所以，如來佛祖一生四十九年，隨順因緣示教，以種種方式說法，乃至涅槃之時，僅有聲教流傳。隨著言語的表達，必定會導致（真意的）淪喪。然而，以義理來談論玄妙，正統的宗旨不會被矇蔽。言語雖然會有得失，但整體的旨意難以違背。所以，立下的法要依據使用而永久刊定，天魔外道也不敢侵犯。自從慧日（比喻佛法）已經隱沒，法雲廣佈，如果沒有簡冊，就無法獻上功德。尊者摩訶迦葉（Mahākāśyapa，佛教重要弟子）是法門中的英俊人物，他敲響鐘聲宣告，召集一千位無學僧人，用一個夏天的時間撰寫總結佛陀的遺言，用十二種義理來尋求三藏（Tripiṭaka，佛教經典總稱）的經文收錄。多羅葉（貝葉）經典的數量無法估量，蘊藏在西夏將近千年。時運漸漸流轉，（這些經典）被翻譯成漢朝的文字。沿著這條路走來，到今年已經接近六百年。總共記錄了正經七千余卷，詞義明晰敏銳，談論佛法的意味沒有遺漏。近處可以安定國家利益人民，遠處可以超越凡俗證得聖果。詳細情況都記載在各卷各部之中，有智慧的人可以去尋訪，以至誠之心奉行。

為至尊（皇帝）、皇后、皇太子祈福。

為七廟的聖靈、天龍八部（Nāga，佛教護法神）乃至十方一切受盡痛苦的眾生祈福。

恭敬禮拜一切真如正法藏。

恭敬禮拜十方一切諸佛所說的法藏。

恭敬禮拜賢劫初佛拘樓孫如來（Krakucchanda Buddha，過去七佛之一）天龍宮法藏。

恭敬禮拜拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）天龍宮中的法藏。

恭敬禮拜迦葉佛（Kāśyapa Buddha，過去七佛之一）天龍宮中一切法藏。

恭敬禮拜釋迦如來（Śākyamuni Buddha，現在佛）天龍宮一切法藏。

恭敬禮拜西印度黑蜂山寺一切法藏。

恭敬禮拜沮渠國大乘十二部法藏。

恭敬禮拜北印度石壁八字捨身法藏。

恭敬禮拜神州大國一切眾藏經典。

恭敬禮拜易州石經、朔州恒安石窟經像。

恭敬禮拜一切...

【English Translation】 English version:

Sealed and stagnant. From this, it can be seen that the past teachings are like medicine, always readily available. Therefore, golden tablets inscribed with scriptures fill the treasure halls, and jade scrolls engraved with scriptures shine in the sacred palaces. Discriminating between emptiness and existence, the false and the real, expressing expedient wisdom in all directions. Therefore, the Tathagata (如來，another name for Buddha) throughout his forty-nine years, taught according to conditions, expounding the Dharma in various ways, even until his Nirvana (涅槃，the state of enlightenment), only the teachings remained. With the expression of words, there is bound to be a loss (of the true meaning). However, discussing the profound with reason and principle, the orthodox doctrine will not be obscured. Although words may have gains and losses, the overall intent is difficult to violate. Therefore, the established Dharma is permanently fixed according to its use, and demons and heretics dare not invade. Since the sun of wisdom (a metaphor for the Dharma) has set and the clouds of Dharma spread far and wide, without books and records, there is no way to offer merit. The venerable Mahākāśyapa (摩訶迦葉，a major disciple of the Buddha) is a hero of the Dharma gate. He struck the bell and announced, gathering a thousand Arhats (無學，those who have completed their learning), spending a summer compiling the Buddha's last words, seeking the scriptures of the Tripiṭaka (三藏，the collection of Buddhist scriptures) with twelve meanings. The number of palm-leaf scriptures is immeasurable, stored in Xixia (西夏，a historical Tangut empire) for nearly a thousand years. As time gradually passed, (these scriptures) were translated into Chinese during the Han Dynasty. Along this path, it has been nearly six hundred years to this day. A total of more than seven thousand volumes of orthodox scriptures have been recorded, with clear and sharp meanings, and no flavor of the Dharma is omitted. In the near term, it can stabilize the country and benefit the people; in the long term, it can transcend the ordinary and attain sainthood. The details are recorded in each volume and section, and the wise can seek them out and practice them with sincerity.

Praying for the Supreme (the Emperor), the Empress, and the Crown Prince.

Praying for the sacred spirits of the Seven Temples, the Eight Classes of Gods and Dragons (天龍八部，supernatural beings in Buddhist cosmology), and all suffering beings in the ten directions.

Paying homage to the Treasury of True Suchness and Right Dharma.

Paying homage to the Treasury of Dharma spoken by all Buddhas in the ten directions.

Paying homage to the Dharma Treasury in the Dragon Palace of Krakucchanda Buddha (拘樓孫如來，one of the past seven Buddhas), the first Buddha of the Bhadrakalpa (賢劫，the present cosmic age).

Paying homage to the Dharma Treasury in the Dragon Palace of Kanakamuni Buddha (拘那含牟尼佛，one of the past seven Buddhas).

Paying homage to all the Dharma Treasuries in the Dragon Palace of Kāśyapa Buddha (迦葉佛，one of the past seven Buddhas).

Paying homage to all the Dharma Treasuries in the Dragon Palace of Śākyamuni Buddha (釋迦如來，the historical Buddha).

Paying homage to all the Dharma Treasuries of the Black Bee Mountain Temple in West India.

Paying homage to the Twelve Divisions of Mahayana Dharma Treasury of the Jūqu Kingdom (沮渠國，a historical kingdom).

Paying homage to the Dharma Treasury of the Eight Characters of Self-Sacrifice on the Stone Wall in North India.

Paying homage to all the Treasuries of Scriptures in the Great Country of China.

Paying homage to the Stone Sutras of Yizhou (易州，a place in China) and the Sutra Images in the Heng'an Grottoes of Shuozhou (朔州恒安石窟，a place in China).

Paying homage to all...

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受持三藏諸法師等。

敬禮一切禪師律師讀誦經典諸行人等。愿一切含靈入如是法門。常能總持。廣說教化。通達無礙。

法門頌

出不自戶將何由。行不以法欲焉修。之燕入楚待駿足。陵河越海寄輕舟。仁言為利壯已博。聖道弘濟邈難求。通明洞燭煥曾景。深凝廣潤湛淵流。翼善開賢敷教義。昭蒙啟惑滌煩憂。功成弗有名弗居。淡然無執與化游。

奉養僧田門第二十七

僧稱福田。群道宗尚。斯何故耶。良由發矇俗之幽心。啟正道之遐趣。拯沉淪而將濟於三有。御法綱而弘護于萬齡。由是道被天下德光四俗。能生善種。號曰福田。德響揵槌。又稱應供。心乖理義行越法科。則顯乖剃落之容。幽受空樹之報。乃與施主為仇隙。與骨肉為瘡疣。熱血之相可尋。石女之倫不遠。僧護佛藏明言不迷。智論大經清范攸屬。固當日須三省事必九思。唸唸策心無時寧舍。方可入三乘之一位。預三寶之一員。盛德可觀六道歸衣。而出有高行難擬。七眾相從為福田。豈非形寄域中情超域外者也。流俗纏糾封付昏迷。處處生著何能遠出。是以樹立僧寶為俗良田。令興福力得出生死。不徒設也。然佛超累表作范區中。為物受供而實不受。法在除惑清凈非情。供養感果自隨生業。僧含凡聖形系往因。縱成無學

猶嬰苦報。身謝無餘方出諸有。今以形累有緣多須資待。故凡施者教多在僧。然供養于僧備有三寶。故佛有言。隨順我語供養佛也。為解脫故供養法也。眾僧受用供養僧也。有斯理義故。名眾僧良福田矣。奉為。

至尊　皇后　皇太子。

七廟聖靈天龍八部乃至十方一切劇苦眾生。敬禮十方一切僧寶。

敬禮當來下生佛兜率天彌勒菩薩僧。

敬禮遊方大士文殊師利菩薩僧。

敬禮救苦大士觀世音菩薩僧。

敬禮護法大士普賢菩薩僧。

敬禮滅罪大士虛空藏菩薩僧。

敬禮十方一切行大道心菩薩僧。

敬禮十方一切行緣覺心辟支佛僧。

敬禮十方一切行下乘者諸聲聞僧。

敬禮賓頭盧阇住法萬載諸聲聞僧。

敬禮佛子羅侯羅住法萬載諸聲聞僧。

敬禮剡州山海九億萬住法萬載諸聲聞僧。

敬禮三千界內現在一切諸凡聖僧。

愿一切含靈常與賢聖同乘正道。開智生福不墜惡趣。生生遭遇為善知識。伏除煩惱得出諸有。

僧門頌

五玉已潤談而信。八桂雖芳風乃操。妙理至言惟聖寶。不自伊人孰弘道。照空觀法識遷流。撫俗瞻凡厭生老。絕滅情嗜斷歡怡。縱落豪榮棄雕藻。親愛倏忽信風煙。財利悠悠若塵草。測

【現代漢語翻譯】 現代漢語譯本 猶如嬰兒遭受苦難的報應。身體消逝后才能完全脫離各種存在（諸有）。現在因為有形體的牽累，需要更多的資助和等待。所以，通常佈施的教導多在於僧侶。然而，供養僧侶實際上包含了供養佛、法、僧三寶。因此，佛陀曾說：『隨順我的教誨就是供養佛。』爲了解脫而供養就是供養法。眾僧接受供養就是供養僧。』因為有這樣的道理，所以（眾）僧被稱為良田福地。謹代表。

至尊、皇后、皇太子。

七廟的聖靈、天龍八部乃至十方一切遭受巨大痛苦的眾生。恭敬禮拜十方一切僧寶。

恭敬禮拜未來下生於兜率天（Tushita Heaven）的彌勒菩薩僧（Maitreya Bodhisattva Sangha）。

恭敬禮拜遊方的大士文殊師利菩薩僧（Manjushri Bodhisattva Sangha）。

恭敬禮拜救苦的大士觀世音菩薩僧（Avalokiteshvara Bodhisattva Sangha）。

恭敬禮拜護法的大士普賢菩薩僧（Samantabhadra Bodhisattva Sangha）。

恭敬禮拜滅罪的大士虛空藏菩薩僧（Akasagarbha Bodhisattva Sangha）。

恭敬禮拜十方一切行大道心的菩薩僧。

恭敬禮拜十方一切行緣覺心的辟支佛僧（Pratyekabuddha Sangha）。

恭敬禮拜十方一切行下乘者諸聲聞僧（Sravaka Sangha）。

恭敬禮拜賓頭盧阇（Pindola Bharadvaja）住法萬載的諸聲聞僧。

恭敬禮拜佛子羅侯羅（Rahula）住法萬載的諸聲聞僧。

恭敬禮拜剡州山海九億萬住法萬載的諸聲聞僧。

恭敬禮拜三千世界內現在一切諸凡聖僧。

愿一切有情眾生常與賢聖一同遵循正道。開啟智慧，增長福報，不墮入惡道。生生世世都能遇到善良的導師。降伏煩惱，脫離各種存在。

僧門頌

五種美玉已經溫潤，談吐誠實可信。八月桂花雖然芬芳，但風骨高尚有節操。精妙的道理和至理名言唯有聖寶（佛法僧三寶）。如果不是僧人，誰來弘揚佛道？用空性的智慧觀察萬法，認識到一切都在遷流變化。體恤世俗，瞻仰凡人，厭惡生老病死。斷絕情感和嗜慾，捨棄歡樂和喜悅。即使是高官厚祿也像飄落的花朵一樣被捨棄，拋棄華麗的辭藻。親愛的人和事轉瞬即逝，就像風中的煙霧一樣不可靠。財富和利益也像塵土和草芥一樣虛幻。衡量

【English Translation】 English version Like an infant suffering the retribution of karma. Only after the body perishes can one be completely liberated from all forms of existence (bhava). Now, being burdened by physical form, there is a greater need for support and waiting. Therefore, teachings on giving are usually directed towards the Sangha (monastic community). However, offering to the Sangha encompasses offering to the Three Jewels: Buddha, Dharma, and Sangha. Thus, the Buddha said: 'Following my words is offering to the Buddha.' Offering for the sake of liberation is offering to the Dharma. The Sangha receiving offerings is offering to the Sangha.' Because of this principle, the Sangha is known as a field of merit.

For the Supreme One, the Empress, and the Crown Prince.

For the sacred spirits of the Seven Ancestral Temples, the Eight Classes of Deities and Dragons (Naga), and all sentient beings in the ten directions suffering greatly. With reverence, I pay homage to all the Sangha Jewels in the ten directions.

With reverence, I pay homage to the future Buddha, Maitreya Bodhisattva Sangha, who will descend from Tushita Heaven.

With reverence, I pay homage to the wandering great being, Manjushri Bodhisattva Sangha.

With reverence, I pay homage to the great being who saves from suffering, Avalokiteshvara Bodhisattva Sangha.

With reverence, I pay homage to the great being who protects the Dharma, Samantabhadra Bodhisattva Sangha.

With reverence, I pay homage to the great being who eradicates sins, Akasagarbha Bodhisattva Sangha.

With reverence, I pay homage to all Bodhisattva Sangha in the ten directions who practice the Great Way.

With reverence, I pay homage to all Pratyekabuddha Sangha in the ten directions who practice with the mind of a Pratyekabuddha.

With reverence, I pay homage to all Sravaka Sangha in the ten directions who practice the Lesser Vehicle.

With reverence, I pay homage to Pindola Bharadvaja and all Sravaka Sangha who abide by the Dharma for ten thousand years.

With reverence, I pay homage to the Buddha's son, Rahula, and all Sravaka Sangha who abide by the Dharma for ten thousand years.

With reverence, I pay homage to the nine hundred million Sravaka Sangha in Yanzhou Mountain and Sea who abide by the Dharma for ten thousand years.

With reverence, I pay homage to all the ordinary and noble Sangha currently present within the three thousand worlds.

May all sentient beings always follow the right path together with the virtuous and noble ones. May they open their wisdom, increase their blessings, and not fall into evil realms. May they encounter virtuous teachers in every lifetime. May they subdue afflictions and be liberated from all forms of existence.

Ode to the Sangha Gate

The five jades have been polished to a warm glow, speech is trustworthy. Though the osmanthus blooms in the eighth month, its spirit is firm and principled. The profound truths and ultimate words are only found in the Holy Jewel (the Three Jewels: Buddha, Dharma, Sangha). If not for the Sangha, who would propagate the Way? Observe the emptiness of phenomena with wisdom, recognizing the impermanence of all things. Have compassion for the common people, and contemplate the suffering of birth, old age, sickness, and death. Cut off emotional attachments and desires, abandon joy and pleasure. Even high rank and great wealth are discarded like falling flowers, and ornate language is abandoned. Love and affection are fleeting, like smoke in the wind. Wealth and profit are as illusory as dust and grass. Measure

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以龍云豈曰高。濯足江漢更慚皓。

勸請僧進門第二十八

勸請者。慇勤之至意也。由發慇勤之意。則愿善之情深矣。是故於一切纖微之善。咸須慇勤勸請。增進令生慧行。不容中廢。然勸請有二。勸請眾生修行戒善具諸德本。勸請諸佛救護眾生說法久住。

十方四惡趣。我今悉勸請修持諸戒行。獲得於人身。十方一切人。我今悉勸請。令修十善業。得生於天上。十方諸天人。我今悉勸請。登立正定聚。得離於惡道。十方諸學人。我今悉勸請。覺察諸煩惱。速證無學地。十方阿羅漢。我今悉勸請。知非究竟位。惟有一佛乘。十方辟支佛。我今悉勸請。成就大悲智。教化諸眾生。人天二乘眾。我今悉勸請。體覺如來藏。修習菩薩行。一切諸菩薩。我今悉勸請。修行十度行。速登於十地。兜率天菩薩。我今悉勸請。常轉不退輪。速下度群生。菩薩智未明。我今悉勸請。金剛滅塵累。顯發真實相。十方一切佛。初成正覺者。我請轉法輪。安樂諸眾生。十方一切佛。若欲舍壽命。我今歸命請。愿久住於世。如是佛菩薩。我今皆勸請。發此慇勤心。是故稽首禮。

勸請門頌

俟河之清逢聖朝。靈智俯接一其遙。白日馳光不流照。葵藿微志徒傾翹。遍盈空有盡三界。綿塞宇宙罄八遼。德光業遂升至

【現代漢語翻譯】 現代漢語譯本： 以龍的姿態騰雲，難道就自詡高潔了嗎？在江漢中洗滌雙足，更會慚愧於自身的污濁。

勸請僧眾精進之門 第二十八

勸請，是極其慇勤懇切的心意。由發起慇勤懇切的心意，那麼希望行善的情感就更加深厚了。因此，對於一切細微的善行，都必須慇勤勸請，增進修行，使之生髮智慧和德行，不容許中途廢止。然而，勸請有兩種：勸請眾生修行戒律和善行，具足各種功德的根本；勸請諸佛救護眾生，宣講佛法，長久住世。

十方四惡趣（地獄、餓鬼、畜生、阿修羅），我如今全部勸請他們修持各種戒律和德行，從而獲得人身。十方一切人，我如今全部勸請他們，修習十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），得以轉生到天上。十方諸天人，我如今全部勸請他們，登上並安住于正定之聚（不會退轉的修行群體），得以脫離惡道。十方所有正在學習的人，我如今全部勸請他們，覺察各種煩惱，迅速證得無學之地（阿羅漢果）。十方阿羅漢，我如今全部勸請他們，明白阿羅漢並非究竟的果位，唯一的歸宿是佛乘（成佛之道）。十方辟支佛（緣覺），我如今全部勸請他們，成就廣大的慈悲和智慧，教化各種眾生。人天二乘（聲聞乘和緣覺乘）的修行者們，我如今全部勸請他們，體悟如來藏（一切眾生皆有佛性），修習菩薩的行徑。一切諸菩薩，我如今全部勸請他們，修行佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智這十度行，迅速登上菩薩的十地。兜率天（彌勒菩薩所居之處）的菩薩，我如今全部勸請他們，常轉不退轉的法輪，迅速下生到人間度化眾生。菩薩的智慧尚未明瞭，我如今全部勸請他們，用金剛般的智慧滅除塵世的煩惱，顯發真實的自性。十方一切佛，剛剛成就正覺的佛，我懇請他們轉動法輪，使眾生得到安樂。十方一切佛，如果想要捨棄壽命，我如今歸命于佛，懇請佛長久住世。像這樣對佛和菩薩，我如今都慇勤勸請，發起這慇勤懇切的心，因此稽首頂禮。

勸請門頌

等待黃河水變清，才能遇到聖明的朝代。靈智俯身接納，卻遙不可及。太陽的光輝飛逝，不會停留照耀。葵花向日的微小心意，只是徒勞地傾慕。普遍充滿空和有，窮盡三界。綿延堵塞宇宙，用盡八方遼闊之地。德行的光輝和事業的成就，提升到極致。

【English Translation】 English version: To soar like a dragon, does that truly signify loftiness? Washing one's feet in the rivers Jiang and Han only deepens the shame of one's own impurity.

Chapter Twenty-Eight: Encouraging Monks to Advance

'Encouragement' signifies the utmost sincerity and earnestness. From generating this earnest intention, the desire for goodness deepens profoundly. Therefore, for every minute act of goodness, one must earnestly encourage, fostering its growth to generate wisdom and virtuous conduct, allowing no interruption. However, there are two types of encouragement: encouraging sentient beings to cultivate precepts and goodness, possessing all roots of merit; and encouraging all Buddhas to protect sentient beings, expound the Dharma, and abide in the world for a long time.

To the ten directions and the four evil realms (hells, hungry ghosts, animals, asuras), I now earnestly encourage all to cultivate and uphold all precepts and conduct, thereby attaining human form. To all beings in the ten directions, I now earnestly encourage all to cultivate the ten wholesome deeds (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, non-wrong view), to be reborn in the heavens. To all devas (heavenly beings) in the ten directions, I now earnestly encourage all to ascend and abide in the assembly of right concentration (a group of practitioners who do not regress), thereby escaping the evil paths. To all learners in the ten directions, I now earnestly encourage all to be aware of all afflictions, swiftly attaining the state of no-more-learning (arahantship). To all Arhats in the ten directions, I now earnestly encourage all to know that it is not the ultimate position, the only refuge is the Buddha Vehicle (the path to Buddhahood). To all Pratyekabuddhas (Solitary Buddhas) in the ten directions, I now earnestly encourage all to accomplish great compassion and wisdom, to teach and transform all sentient beings. To all practitioners of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), I now earnestly encourage all to embody and realize the Tathagatagarbha (Buddha-nature inherent in all beings), and cultivate the conduct of Bodhisattvas. To all Bodhisattvas, I now earnestly encourage all to cultivate the ten paramitas (perfections) of generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge, swiftly ascending the ten Bhumis (stages) of a Bodhisattva. To the Bodhisattvas in Tushita Heaven (where Maitreya Bodhisattva resides), I now earnestly encourage all to constantly turn the irreversible Wheel of Dharma, swiftly descending to liberate sentient beings. To Bodhisattvas whose wisdom is not yet clear, I now earnestly encourage all to use diamond-like wisdom to extinguish the defilements of the world, revealing the true nature. To all Buddhas in the ten directions, those who have just attained perfect enlightenment, I request to turn the Wheel of Dharma, bringing peace and happiness to all sentient beings. To all Buddhas in the ten directions, if they wish to relinquish their lifespan, I now take refuge and request the Buddhas to abide in the world for a long time. Like this, to all Buddhas and Bodhisattvas, I now earnestly encourage all, generating this earnest intention, therefore I bow my head in reverence.

Verses on the Gate of Encouragement

Waiting for the Yellow River to clear, one might encounter a sage dynasty. Spiritual wisdom condescends to connect, yet remains distant. The sun's rays rush by, not lingering to illuminate. The small intention of a sunflower facing the sun is merely a futile admiration. Universally filling emptiness and existence, exhausting the three realms. Stretching and blocking the universe, using up the vastness of the eight directions. The light of virtue and the accomplishment of deeds ascend to the utmost.

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覺。寂寞常住獨能超。煎灼慾火思云露。沈汩使水望舟橋。弘慈廣度昔有誓。法輪道御且徐鏕。

隨喜萬善門第二十九

眾生以愚惑故。多懷嫉妒增上之心。是以見人行善則興惡想。摧毀破壞不令成就。然彼前人未必損行。而此嫉者妄增惱熱。增長惑業生死不絕。是以聖人調心制意。行此隨喜。亦復勸諸眾生。如說奉行。

十方一切眾。所有微細善。仁義及禮智。孝養謙恭德。慈和及愛敬。廉貞清潔行。若有如是善。我今悉隨喜。離欲在家人。奉修如來戒。三歸五八戒。十善菩薩戒。清凈諸律儀。離惡名聲者。如是諸功德。我今悉隨喜。飯僧施法衣。浴除煩惱垢。救攝諸貧窮。飢寒窮塞者。疾病艱危苦。施藥悲憐業。如是等功德。我今悉隨喜。曠路作好井。橋船度人物。園林池花果。施佛並供僧。渴乏除熱惱。其福實無量。如是等功德。我今悉隨喜。造經流法教。燃燈發慧明。習誦及轉讀。決了諸義趣。若復為人說。倍增歡喜心。如是諸功德。我今悉隨喜。建立諸塔廟。堂殿及寶剎。彩畫及木像。金銀銅石等。傳寫諸相好。顯示於法身。如是諸功德。我今悉隨喜。若有造僧坊。床帳及臥具。令彼息心者。安意于禪林。出入苦空門。次第寂滅觀。如是諸功德。我今悉隨喜。如來大慈悲。善說諸法門。

【現代漢語翻譯】 現代漢語譯本 覺悟之人，寂寞常住，獨自超脫世俗。飽受煎熬的心靈渴望甘露的滋潤，沉溺於苦難之中，如同在水中盼望舟橋的出現。過去曾發下弘大的慈悲誓願，廣度眾生，如今以法輪引導，緩慢而堅定地前進。

隨喜萬善門 第二十九

眾生因為愚昧迷惑的緣故，大多懷有嫉妒和爭強好勝之心。因此，看到別人行善，就產生惡念，加以摧毀破壞，不讓其成就。然而，那些行善的人未必因此受到損害，而這些嫉妒者卻徒增煩惱和熱惱，增長迷惑和惡業，生死輪迴永無止境。因此，聖人調伏內心，控制意念，修行隨喜之法，並且勸導所有眾生，如聖人所說的那樣奉行。

十方一切眾生，所有微小的善行，包括仁義禮智，孝養父母，謙虛恭敬的德行，慈愛和睦，以及愛護敬重他人的行為，廉潔貞正，清凈無染的品行，如果有人具備這些善行，我現在都隨喜讚歎。那些遠離世俗慾望的在家修行人，奉行如來的戒律，包括三歸依、五戒、八戒、十善戒、菩薩戒，以及清凈的各種律儀，遠離惡行，擁有良好名聲的人，他們的這些功德，我現在都隨喜讚歎。供養僧人飯食，佈施法衣，沐浴以去除煩惱垢染，救濟和收容那些貧窮的人，那些遭受飢寒困苦的人，那些身患疾病，面臨艱難危險的人，佈施醫藥，行慈悲憐憫的事業，所有這些功德，我現在都隨喜讚歎。在荒涼的道路上開鑿水井，建造橋樑船隻，方便人們通行，建造園林池塘，種植花果樹木，供養佛陀，供養僧人，解除人們的口渴和煩熱，這些福德實在無量無邊，所有這些功德，我現在都隨喜讚歎。製造經典，傳播佛法教義，點燃燈火，啓發智慧光明，學習背誦，以及轉讀經典，徹底明白其中的義理和趣味，如果再能為他人解說，更加增添歡喜之心，所有這些功德，我現在都隨喜讚歎。建立各種佛塔和寺廟，殿堂以及寶塔，用彩繪圖畫和木製雕像，或者用金銀銅石等材料，描繪和書寫佛的各種美好相貌，以此來顯示佛的法身，所有這些功德，我現在都隨喜讚歎。如果有人建造僧房，提供床鋪帳幔和臥具，讓那些修行者能夠安心靜修，在禪林中安住身心，出入于苦空之門，次第修習寂滅的觀想，所有這些功德，我現在都隨喜讚歎。如來具有廣大的慈悲心，善巧地宣說各種佛法法門。

【English Translation】 English version The enlightened one, dwelling in solitude, transcends the mundane alone. A heart scorched by suffering yearns for the dew of nectar; submerged in misery, one looks to a boat and bridge in the water. In the past, a vast vow of great compassion was made to widely deliver sentient beings; now, with the Dharma wheel as guidance, progress is made slowly and steadily.

Chapter Twenty-Nine: Rejoicing in All Virtues

Sentient beings, due to their ignorance and delusion, mostly harbor jealousy and a competitive spirit. Therefore, upon seeing others perform good deeds, they generate evil thoughts, destroying and undermining them, preventing their accomplishment. However, those who perform good deeds may not necessarily be harmed, while those who are jealous only increase their own vexation and heat, augmenting delusion and karma, leading to endless cycles of birth and death. Therefore, sages tame their minds and control their thoughts, practicing this rejoicing, and also exhort all sentient beings to follow and practice as they say.

All sentient beings in the ten directions, all subtle good deeds, including benevolence, righteousness, propriety, wisdom, filial piety, respectful and humble virtues, loving-kindness and harmony, as well as love and respect for others, integrity and purity of conduct, if anyone possesses these good deeds, I now rejoice and praise them all. Those lay practitioners who have renounced worldly desires, observing the precepts of the Tathagata (Thus Come One, Buddha), including the Three Refuges, the Five Precepts, the Eight Precepts, the Ten Wholesome Precepts, the Bodhisattva Precepts, and all pure disciplines, those who are free from evil and have a good reputation, all their merits, I now rejoice and praise them all. Offering food to monks, donating Dharma robes, bathing to remove the defilements of afflictions, rescuing and sheltering the poor, those who suffer from hunger and cold, those who are sick and face difficulties and dangers, donating medicine, engaging in compassionate and merciful deeds, all these merits, I now rejoice and praise them all. Digging wells on desolate roads, building bridges and boats to facilitate people's passage, creating gardens and ponds, planting flowers and fruit trees, making offerings to the Buddha, making offerings to the Sangha (community of monks), relieving people's thirst and heat, these blessings are truly immeasurable, all these merits, I now rejoice and praise them all. Creating scriptures, spreading the Dharma teachings, lighting lamps to illuminate wisdom, learning to recite and read scriptures, thoroughly understanding their meaning and interest, and if one can explain them to others, further increasing the joy in one's heart, all these merits, I now rejoice and praise them all. Establishing various pagodas and temples, halls and precious stupas, using colored paintings and wooden statues, or using materials such as gold, silver, copper, and stone, depicting and writing the various beautiful features of the Buddha, thereby revealing the Dharma body of the Buddha, all these merits, I now rejoice and praise them all. If someone builds monastic dwellings, providing beds, curtains, and bedding, allowing those practitioners to settle their minds and cultivate in peace, dwelling in the Chan (Zen) forest, entering and exiting the gate of suffering and emptiness, sequentially practicing the contemplation of cessation, all these merits, I now rejoice and praise them all. The Tathagata possesses great compassion, skillfully expounding various Dharma gates.

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發生隨喜行。今我等修學。隨喜諸聲聞。忍苦度生死。隨喜諸菩薩。不捨惡道受。隨喜十方佛。無畏天人尊。能於三界獄。引出諸眾生。愿令眾生類。悉得於佛道。是故我隨喜。稽首禮諸佛。

隨喜門頌

聞善若己燭良書。見賢思齊美通誥。感幽動地孝有誠。殞首流腸忠為操。振禮摛文弘憲則。機謀飆勇靜奸暴。明白入素志沖閑。高論窮微契神奧。捐軀濟物不邀名。輕財貴義豈期報。百行萬善紛涂軌。求誠罄想畢歡蹈。

迴向佛道門第三十

言迴向者。以不著為義。原一切眾生備修萬行。捨身命財。所以不得解脫生死者。皆緣耽著果報不能捨離。若能不執其心。修行攝度。隨有微福回施群生向于佛道者。則于果報不復生著。便於生死蕭然解脫。故經云。如所說修行。迴向為大利。是以一切所作善業。皆應迴向。兼勸眾生不著果報。何者。即此身形果報之本。終日養飼莊嚴雕飾。要必當死徒為保著。自非愚闇所以貪愛此身。少有慧明。何得無時不厭。以是智者撫臆論心。不容貪著迴流生死。

十方諸眾生。所行微善業。仁孝及謙敬。慈愛柔和等。忠正修禮智。矜逮賑孤窮。如是世俗善。悉迴向佛道。一切諸外道。種種勤苦行。五熱炙其身。投巖赴水火。反縛涂灰等。無量諸邪見。今皆為

【現代漢語翻譯】 現代漢語譯本 發生隨喜行。現在我們修學佛法，隨喜所有聲聞（聽聞佛陀教誨而證悟的修行者），他們忍受苦難，度脫生死輪迴。隨喜所有菩薩（立志救度一切眾生的修行者），他們不捨棄在惡道中受苦的眾生。隨喜十方諸佛（遍佈十個方向的所有佛陀），他們是無畏的天人尊者，能夠從三界（欲界、色界、無色界）的牢獄中，引導出所有眾生。愿令一切眾生，都能證得佛道。因此我隨喜讚歎，稽首禮拜諸佛。

隨喜門頌

聽聞善事如同自己點亮明燈，閱讀良書。見到賢人就想著向他看齊，這是美好的通告。感動天地是因為孝心真誠。寧願犧牲生命也要保持忠誠的節操。振興禮儀，發揚文采，弘揚憲章法則。運用智慧和勇氣，平息奸邪和暴亂。明白事理，進入純潔的境界，志向高遠而閒適。高深的言論窮盡精微之處，與神妙的道理相契合。捐軀濟助百姓不求名聲，輕視錢財看重道義哪裡期望回報。各種各樣的善行紛繁複雜，真誠地尋求，竭盡心力，全都歡喜地去做。

迴向佛道門第三十

所謂『迴向』，是以『不執著』為根本含義。希望一切眾生都能修習各種善行，捨棄身命和財物。之所以不能解脫生死輪迴，都是因為貪戀執著于果報，不能捨棄離開。如果能夠不執著于自己的心，修行攝受和救度眾生，隨有多少微小的福德都回施給眾生，並將此功德迴向于佛道，那麼對於果報就不會再生起執著，便能從生死輪迴中解脫出來。所以經書上說：『如所說修行，迴向為大利。』因此，一切所做的善業，都應當迴向，並且勸導眾生不要執著于果報。為什麼呢？因為這個身形就是果報的根本，終日養護餵食，裝飾打扮，最終必定會死亡，徒勞地保全執著。如果不是愚昧無知，誰會貪愛這個身體呢？稍微有點智慧的人，怎麼會沒有一刻不厭惡它呢？因此，有智慧的人撫摸著胸口反思內心，不容許自己貪戀執著，讓它繼續在生死輪迴中流轉。

十方所有眾生，所做的微小善業，包括仁愛孝順以及謙虛恭敬，慈愛柔和等等，忠誠正直地修習禮儀和智慧，憐憫救濟貧困孤獨的人。像這樣的世俗善行，全部迴向于佛道。一切外道，種種勤苦的修行，用五種熱源燒烤身體，投身懸崖跳入水中或火中，反綁身體塗抹灰塵等等，無量無邊的邪見，現在都為他們迴向。

【English Translation】 English version Generating rejoicing practice. Now we are studying. Rejoicing for all Shravakas (listeners), enduring suffering to cross over birth and death. Rejoicing for all Bodhisattvas (enlightenment beings), not abandoning sentient beings in evil realms. Rejoicing for all Buddhas in the ten directions, fearless and honored by gods and humans, able to lead all sentient beings out of the three realms (desire realm, form realm, formless realm) prison. Wishing all sentient beings to attain Buddhahood. Therefore, I rejoice and prostrate to all Buddhas.

Verse on the Gate of Rejoicing

Hearing good deeds is like lighting a lamp for oneself, reading good books. Seeing the virtuous, one thinks of emulating them, this is a beautiful proclamation. Moving heaven and earth is because of sincere filial piety. Sacrificing one's life and letting the intestines flow out is the integrity of loyalty. Reviving rituals, spreading literature, and promoting constitutional principles. Using wisdom and courage to quell treachery and violence. Understanding clearly and entering a pure state, with lofty and leisurely aspirations. Profound discussions exhaust the subtle points, corresponding to the divine mysteries. Sacrificing oneself to help others without seeking fame, valuing righteousness over wealth, not expecting rewards. All kinds of good deeds are numerous and complex, sincerely seeking, exhausting one's thoughts, and joyfully practicing them all.

Chapter Thirty on Dedicating Merit Towards the Buddha Path

The meaning of 'dedication' is 'non-attachment'. Wishing all sentient beings to cultivate all kinds of good deeds, sacrificing their lives and wealth. The reason why they cannot be liberated from birth and death is because they are attached to the fruits of their actions and cannot let go. If one can not be attached to one's own mind, practice cultivation to gather and save sentient beings, and dedicate whatever small merit one has to all sentient beings, directing it towards the Buddha path, then one will no longer be attached to the fruits of one's actions, and will be liberated from birth and death. Therefore, the scriptures say: 'As the cultivation you speak of, dedicating merit is of great benefit.' Therefore, all good deeds that are done should be dedicated, and sentient beings should be advised not to be attached to the fruits of their actions. Why? Because this physical form is the root of karmic retribution, nourished and adorned all day long, but it will surely die, making it futile to protect and cling to it. If one is not ignorant and foolish, who would be greedy for this body? With a little wisdom, how could one not be disgusted with it at all times? Therefore, the wise stroke their chests and reflect on their hearts, not allowing themselves to be greedy and attached, letting it continue to flow in the cycle of birth and death.

All sentient beings in the ten directions, the small good deeds they perform, including benevolence, filial piety, humility, and respect, loving-kindness, gentleness, etc., faithfully and uprightly cultivating rituals and wisdom, compassionately helping the poor and lonely. All such worldly good deeds, I dedicate to the Buddha path. All heretics, all kinds of diligent and arduous practices, scorching their bodies with five heats, throwing themselves off cliffs, jumping into water or fire, binding themselves backward, smearing themselves with ashes, etc., countless evil views, now I dedicate all of this for them.

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迴向。同歸正覺道。一切清信士。歸戒行十善。乃至諸女人。亦能修福德。又能善說法。開化眾妙福。回以施群生。共成無上道。一切弟子眾。聞聲即解悟。善來成比丘。乃至四道果。方便及初觀。苦空非常想。亦回施群生。共向無上道。十方諸辟支。自然成緣覺。深悟在別世。曉了因緣法。隱顯化眾生。獨處樂善寂。如是兼一切。盡迴向佛道。十方諸菩薩。讀誦于經法。入禪出禪者。勸物行眾善。如是等三善。一切眾德本。亦回施群生。歸向無上道。一切諸善等。乃至賢聖果。解空未能窮。有無不雙盡。悉令與一切。同入真妙境。若回有相心。皆向解脫道。如是諸菩薩。我今勸回向。發此無著心。是故稽首禮。

迴向門頌

悠悠九土各異形。擾擾四俗非一情。驅車秣馬徇世業。市交鬻義炫虛名。三墨紛紜殊不會。七儒委郁曾未並。吉兇拘忌乃數術。取與離合實縱橫。朝日夕月竟何取。投巖赴火空捐生。咄嗟失道爾回駕。沔彼流水趣東瀛。

發願莊嚴門第三十一

原眾惡所趣。皆緣意地貪瞋癡也。自害害他勿過於此。故經號為根本三毒。能煩能惱勞擾身心。于緣起惡三三九種。然此九種義通善惡。三善根生名善業道。三不善根生名惡業道。是故行人常一其心不令動亂。微塵起相見即覺察。守

護六根不令塵染。常發弘願以自莊嚴。愿一切眾生皆從今日乃至菩提。眼常不看貪淫邪艷惑人之色。不看瞋恚丑狀屠裂愚癡闇鈍倨慢邪眾之色。愿見一切十方常住法身之色。菩薩下生八相之色。如來相好聖眾和會善集之色。愿一切眾生耳常不聞悲啼愁嘆聲地獄苦楚聲。餓鬼畜生受苦聲。八苦交對聲。四百四病起發聲。八萬四千塵勞聲。愿耳常聞諸佛說法八音聲。八萬四千波羅蜜聲。三乘聖果十地功德如是等聲。

愿一切眾生鼻常不聞殺生滋味飲食之氣。三十六物革囊之氣。發欲羅綺脂澤之氣。五辛能薰九相尸氣。愿鼻常聞十方世界諸樹草木之香。五戒八戒十善六念諸功德香。學無學人十地五分十力八萬四千諸度無漏之香。十方諸佛說法之香。

愿一切眾生舌恒不嘗眾生有命身肉雜味。能生煩惱滋味。愿舌恒嘗甘露不死之味。天自然食在其舌根變成上味。諸佛所食之味。法喜禪悅之味。解脫泥洹最上勝味。

愿一切眾生身常不覺邪淫細滑生欲樂觸。不覺鑊湯寒冰之觸。餓鬼畜生諸苦惱觸。四百四病寒熱風霜蚊虻蚤虱飢渴困苦等觸。愿身常覺清涼強健心悟安隱證道飛行八自在觸。

愿一切眾生皆從今日乃至菩提。意常覺知九十八使。八萬四千塵勞之法。十惡五逆。九十六種邪師之法。三塗可厭生

【現代漢語翻譯】 現代漢語譯本 守護六根，不讓塵埃污染。（六根：眼、耳、鼻、舌、身、意）常常發起廣大的誓願來莊嚴自身。愿一切眾生都從今天乃至證得菩提（菩提：覺悟）。眼睛常常不看貪婪、淫蕩、邪惡、艷麗、迷惑人的顏色。不看嗔恨、醜陋、兇殘屠殺、愚癡、暗鈍、傲慢、邪惡之眾的顏色。愿（我）見到一切十方常住法身（法身：佛的真身）的顏色。菩薩下生示現八相成道（八相成道：指菩薩從降生到成佛的八個階段）的顏色。如來（如來：佛的稱號）的相好莊嚴、聖眾和合聚集、吉祥美好的顏色。愿一切眾生耳朵常常不聽悲傷啼哭、憂愁嘆息的聲音，地獄苦楚的聲音，餓鬼、畜生遭受痛苦的聲音，八苦交織的聲音，四百四病發作的聲音，八萬四千塵勞的聲音。愿耳朵常常聽聞諸佛說法八種音聲，八萬四千波羅蜜（波羅蜜：到達彼岸，指菩薩的修行）的聲音，三乘聖果（三乘：聲聞乘、緣覺乘、菩薩乘）十地功德（十地：菩薩修行的十個階段）等等這樣的聲音。 愿一切眾生鼻子常常不聞殺生滋味的飲食之氣，三十六種不凈物（三十六物：指人體內的不凈之物）組成的身體的氣味，散發慾望的綾羅綢緞、油脂的氣味，五辛（五辛：指五種辛辣的蔬菜）燻人的氣味，九相尸（九相尸：屍體腐爛過程中的九種狀態）的氣味。愿鼻子常常聞到十方世界各種樹木花草的香氣，五戒、八戒、十善、六念（六念：唸佛、念法、念僧、念戒、念施、念天）等各種功德的香氣，有學之人、無學之人、十地菩薩、五分法身、十力（十力：佛的十種力量）、八萬四千種度脫（度：度脫）的無漏之香，十方諸佛說法的香氣。 愿一切眾生舌頭恒常不品嚐眾生有命的身體血肉的雜味，能產生煩惱的滋味。愿舌頭恒常品嚐甘露不死之味，天人自然食物在舌根變成的上妙之味，諸佛所食用的味道，法喜禪悅的滋味，解脫涅槃（涅槃：寂滅，解脫）最上殊勝的滋味。 愿一切眾生身體常常不覺知邪淫細滑產生慾望快樂的觸感，不覺知鑊湯（鑊湯：油鍋）寒冰的觸感，餓鬼畜生各種痛苦煩惱的觸感，四百四病寒熱風霜蚊虻蚤虱飢渴困苦等等的觸感。愿身體常常覺知清涼強健、內心覺悟安穩、證道飛行八自在（八自在：指修道者所獲得的八種自由自在的能力）的觸感。 愿一切眾生都從今天乃至證得菩提，意念常常覺知九十八使（九十八使：佛教術語，指九十八種煩惱），八萬四千塵勞之法，十惡五逆（十惡五逆：指十種惡行和五種逆罪），九十六種邪師之法，三塗（三塗：地獄、餓鬼、畜生）可厭的生

【English Translation】 English version Protect the six senses, preventing them from being defiled by dust. (Six senses: eyes, ears, nose, tongue, body, and mind) Constantly generate great vows to adorn oneself. May all sentient beings, from this day until enlightenment (Bodhi: enlightenment), always keep their eyes from looking at colors that are greedy, lustful, evil, seductive, and deluding. Do not look at the colors of hatred, ugliness, cruel slaughter, ignorance, dullness, arrogance, and evil beings. May (I) see the colors of the ever-abiding Dharmakaya (Dharmakaya: the body of the Dharma, the true body of the Buddha) in all ten directions. The colors of the Bodhisattva descending and manifesting the eight stages of enlightenment (Eight stages of enlightenment: referring to the eight stages from the birth of a Bodhisattva to becoming a Buddha). The auspicious and beautiful colors of the Tathagata's (Tathagata: an epithet of the Buddha) auspicious marks and qualities, the harmonious gathering of the holy assembly. May all sentient beings' ears never hear the sounds of sorrowful weeping and lamentation, the sounds of suffering in hell, the sounds of suffering of hungry ghosts and animals, the sounds of the eight sufferings intertwined, the sounds of the arising of the four hundred and four diseases, the sounds of the eighty-four thousand defilements. May the ears always hear the eight kinds of sounds of the Buddhas preaching the Dharma, the sounds of the eighty-four thousand Paramitas (Paramita: reaching the other shore, referring to the practice of the Bodhisattva), the sounds of the merits and virtues of the three vehicles (Three vehicles: Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) and the ten stages (Ten stages: the ten stages of a Bodhisattva's practice). May all sentient beings' noses never smell the odor of food with the taste of killing, the odor of the body composed of the thirty-six impure substances (Thirty-six substances: referring to the impure substances in the human body), the odor of lustrous silks and satins and grease that emit desire, the pungent odor of the five pungent spices (Five pungent spices: referring to five kinds of spicy vegetables), the odor of the nine-phase corpse (Nine-phase corpse: the nine states of a corpse in the process of decay). May the nose always smell the fragrance of various trees, flowers, and plants in the ten directions, the fragrance of various merits and virtues such as the five precepts, eight precepts, ten good deeds, and six recollections (Six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of giving, and recollection of heaven), the fragrance of the non-outflow of those who are still learning, those who have completed learning, Bodhisattvas of the ten stages, the fivefold Dharmakaya, the ten powers (Ten powers: the ten powers of the Buddha), and the eighty-four thousand liberations (Liberation: deliverance), the fragrance of the Buddhas preaching the Dharma in the ten directions. May all sentient beings' tongues never taste the mixed flavors of the flesh and blood of living beings, the flavors that can generate afflictions. May the tongue always taste the flavor of nectar and immortality, the supreme flavor that the natural food of the gods transforms into at the root of the tongue, the flavor eaten by the Buddhas, the flavor of Dharma joy and Chan delight, the most supreme and excellent flavor of liberation and Nirvana (Nirvana: extinction, liberation). May all sentient beings' bodies never feel the touch of lustful, smooth sensations that generate desire and pleasure, never feel the touch of boiling cauldrons (Boiling cauldrons: oil pots) and cold ice, the touch of various sufferings and afflictions of hungry ghosts and animals, the touch of the four hundred and four diseases, cold, heat, wind, frost, mosquitoes, gnats, fleas, lice, hunger, thirst, hardship, and so on. May the body always feel the touch of coolness, strength, mental awakening, peace, secure attainment of the Way, flying, and the eight freedoms (Eight freedoms: referring to the eight kinds of freedom and自在 abilities obtained by practitioners). May all sentient beings, from this day until enlightenment, always be aware in their minds of the ninety-eight afflictions (Ninety-eight afflictions: Buddhist term, referring to ninety-eight kinds of afflictions), the eighty-four thousand defilements, the ten evil deeds and five rebellious acts (Ten evil deeds and five rebellious acts: referring to ten kinds of evil deeds and five rebellious crimes), the teachings of the ninety-six kinds of heretical teachers, the detestable birth in the three evil realms (Three evil realms: hell, hungry ghosts, animals).

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死大苦。願意常知一切眾生皆有佛性。佛為醫王。法為良藥。僧為看病者。為諸眾生治生死患。令得解脫。心常無礙。空有不染。

發願門頌

心所期兮彼之岸。何事浮俗久淹逭照慧日兮駕法雲。騰危城兮出塵館。芳珠燁兮聞歲時。寶樹飖兮警昏旦。清露搏甘永以挹。喜園流采常為玩。無待殷鼎方丈羞。安用秦箏纖指彈。勤誠款愿長不渝。習苦座勞從此捍。

廣弘明集卷第二十七 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集啟福篇序卷第二十八

大唐西明寺沙門釋道宣撰

福者何耶。所謂感樂受以安形。取歡娛以悅性也。然則法王立法周統識心。三界牢獄三科檢定。一罪二福三曰道也。罪則三毒所結。系業屬於鬼王。論其相狀後篇備列。福則四弘所成。我固屬於天主。道則虛通無滯。據行不無明昧昧則乘分小大智涉信法。明則特達理性高超有空。斯道昌明如別所顯。今論福者。悲敬為初。悲則哀苦趣之艱辛。思拔濟而出離。敬則識佛法之難遇。弘信仰而登神。緣境乃涉事情。據理惟心為本。故虛懷不繫。則其福不回于自他。倒想未移。則作業有乖於事用。故綿古歷今相從不息。王者識形有之非我。興住持于塔寺。余則困於不足。多行施以周給。是知為有造

【現代漢語翻譯】 現代漢語譯本： 生死是巨大的痛苦。愿我常能知曉一切眾生皆有佛性（Buddha-nature）。佛（Buddha）是醫王（Medicine King），佛法（Dharma）是良藥，僧（Sangha）是看病者，為眾生治療生死之患，使他們得以解脫。內心常常沒有阻礙，對空（emptiness）和有（existence）都不執著。

發願門頌

心所向往的是彼岸，為何還要在世俗中長久滯留？照亮一切的智慧如太陽般升起，駕馭著佛法的雲彩。從危險的城池中騰飛，脫離塵世的居所。芬芳的珍珠閃耀著光芒，讓人知曉歲月的流逝。珍貴的樹木搖曳生姿，警醒著人們的昏昧與清醒。清澈的甘露匯聚在一起，可以永遠取用。喜悅的花園充滿光彩，可以常常遊玩。無需等待殷朝的鼎和方丈的食物，也不需要彈奏秦地的箏。勤奮真誠的願望長久不變，從此抵擋修行中的辛苦和勞累。

《廣弘明集》卷第二十七 《大正藏》第 52 冊 No. 2103 《廣弘明集》

《廣弘明集·啟福篇序》卷第二十八

大唐西明寺沙門釋道宣撰

什麼是福（blessing）呢？就是感受快樂以安身，獲取歡娛以愉悅性情。如此說來，法王（Dharma King，指佛）立法，周遍統攝眾生的心識。三界（Three Realms）如同牢獄，三科（Three Categories）加以檢定。一為罪，二為福，三為道。罪是由貪嗔癡三毒（Three Poisons）所結，業力歸屬於鬼王。關於罪的相狀，後面的篇章會詳細列出。福是由四弘誓願（Four Great Vows）所成就，我因此歸屬於天主。道是虛空通達沒有阻礙的，就修行而言，不免有明昧之處。昧暗則隨順因緣有大小之分，智慧涉及對信法的理解。明瞭則能特別通達理性，高超于有和空之上。道的昌明如其他地方所顯示的那樣。現在討論福，以悲（compassion）和敬（reverence）為開始。悲是哀憫眾生在苦難中的艱辛，想著要拔濟他們使之出離。敬是認識到佛法的難得，弘揚信仰而登上神聖的境界。緣于外境而涉及世事，依據真理則以心為根本。所以虛懷若谷不執著，那麼福就不會只回向給自己或他人。顛倒的妄想沒有改變，那麼所作所為就會違背事物的功用。所以從古至今，人們相隨不息。君王認識到形體是有而非我，興建塔寺以作住持。其餘的人則困於物質的不足，多行佈施以賙濟他人。由此可知，有所作為

【English Translation】 English version: Birth and death are great suffering. May I always know that all sentient beings have Buddha-nature. The Buddha is the Medicine King, the Dharma is the good medicine, and the Sangha are the caregivers, treating sentient beings' suffering of birth and death, enabling them to attain liberation. May my mind always be without hindrance, unattached to emptiness and existence.

Verse of Vow Making

The heart aspires to the other shore, why linger in the mundane world for so long? The wisdom that illuminates everything rises like the sun, riding on the clouds of Dharma. Soaring from the perilous city, escaping the dusty abode. Fragrant pearls shine brightly, letting people know the passage of time. Precious trees sway gracefully, reminding people of delusion and awakening. Pure dew gathers together, available for eternal use. The joyful garden is full of splendor, available for constant enjoyment. There is no need to wait for the tripods and delicacies of the Yin Dynasty, nor to play the zither of Qin. Diligent and sincere vows remain unchanged forever, from now on resisting the hardships and toils of practice.

Guang Hong Ming Ji, Volume 27 Taisho Tripitaka, Volume 52, No. 2103, Guang Hong Ming Ji

Guang Hong Ming Ji, Preface to the Chapter on Initiating Blessings, Volume 28

Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

What is blessing? It is to feel happiness to secure the body, and to obtain joy to please the nature. Thus, the Dharma King (Buddha) establishes the Dharma, comprehensively governing the minds of sentient beings. The Three Realms are like prisons, and the Three Categories are used for examination. The first is sin, the second is blessing, and the third is the path. Sin is formed by the Three Poisons (greed, hatred, and delusion), and karma belongs to the Ghost King. The characteristics of sin will be listed in detail in later chapters. Blessing is achieved by the Four Great Vows, and I therefore belong to the Lord of Heaven. The path is empty and unobstructed, but in practice, there are inevitably moments of clarity and obscurity. Obscurity follows conditions and has different degrees, and wisdom involves understanding the Dharma of faith. Clarity allows one to especially understand reason, surpassing existence and emptiness. The flourishing of the path is as shown elsewhere. Now discussing blessing, it begins with compassion and reverence. Compassion is to pity the hardships of sentient beings in suffering, thinking of rescuing them and enabling them to escape. Reverence is to recognize the rarity of the Buddha-dharma, promoting faith and ascending to the sacred realm. Based on external circumstances and involving worldly affairs, according to truth, the mind is the root. Therefore, having an empty mind and not being attached, then blessing will not only be directed to oneself or others. If inverted thoughts have not changed, then actions will be contrary to the function of things. Therefore, from ancient times to the present, people follow each other without ceasing. Kings recognize that the body is existent but not self, building pagodas and temples to maintain them. Others are troubled by material insufficiency, giving generously to help others. From this, it can be known that to act

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業未曰超升。多由起過重增生死。故云。為有造罪一向須舍。為有起福雖行不著。由斯意致位行兩分。滯則增生。舍則增道。道據逆流出凡入聖。福則順生興倒結業。故啟福本擬歷賢明。梁代弘明集啟福篇錄　王該日燭唐廣弘明集啟福篇第八(悔罪篇附)北代南晉前秦前燕南燕後秦諸帝與太山朗法師書(並答)與林法師書(晉王洽)南齊皇太子禮佛愿疏(沈休文)捨身愿疏(沈休文)南齊南郡王捨身疏(沈約)依諸經中行懺悔愿文(梁高祖)千僧會愿文(沈約)四月八日度人出家愿文(梁簡文)八關齋制序(並制十條梁簡文)為人造寺疏(梁簡文)謝敕赍袈裟啟(三首梁簡文)為諸寺作檀越愿疏(梁簡文)設無礙福會教(梁蕭綸)答湘東王書(梁簡文)與琰法師書(二首梁簡文)與劉智藏書(梁元帝)與約法師書(沈約)與印阇梨書(梁劉之遴)與云僧正書(梁王筠)與長沙王別書(梁王筠)答云法師書(梁劉孝綽)北齊武成帝以三臺為寺詔(魏收)周明帝立陟屺陟岵二寺詔北齊遼陽山寺愿文(盧思道)隋高祖為太祖造寺碑詔(李德珠)隋高祖于相州戰場立寺詔隋煬帝行道度人天下敕唐太宗於行陳所立七寺詔周武帝二教鐘銘唐太宗為戰亡人設齋行道詔唐太宗大興善寺鐘銘唐太宗度僧于天下詔唐太宗舍舊宅為寺詔唐太宗

斷賣佛像敕唐太宗為穆后追福手疏唐東宮皇太子西明寺鐘銘與暹律師等書(褚亮)唐太宗造興聖寺詔

北代魏天子招拔圭書

皇帝敬問太山朗和上。承沙聖靈。要須經略已命元戎。上人德同海岳。神算遐長。冀助威謀克寧荒服。今遣使者。送素二十端。白氈五十領。銀缽二枚。到愿納受。

晉天子司馬昌明書

皇帝敬問太山朗和上。承睿德光時。飛聲東嶽。靈海廣淹。有生蒙潤。大人起世。善翼匡時。輒申經略。懸稟妙算。昔劉曜創荒戎狄繼業。元皇龍飛遂息江表。舊京淪沒神州傾蕩。蒼生荼蓼寄在左衽。每一念至嗟悼。朕心長驅魏趙掃平燕伐。今龍旗方興克復洢洛。思與和上同養群生。至人通微。想明朕意。今遣使者。送五色珠像一驅。明光錦五十匹。象牙簟五領。金缽五枚。到愿納受。

僧朗頓首頓首。夫至人無隱。德生為聖。非德非聖。何敢有喻。夫曰出家。棲息塵表。慕靜山林。心希玄寂。靈蹟難逮。形累而已。奉被詔命。慰及應。否大晉重基先承孝治。惠同天地覆養無邊。愿開大乘伸揚道味。僧朗頓首頓首。

秦天子符堅書

皇帝敬問太山朗和上。大聖膺期靈權超逸。蔭蓋十方化融無外。若山海之養群生。等天地之育萬物。養存生死澄神寂妙。朕以虛薄生與聖

【現代漢語翻譯】 現代漢語譯本： 斷賣佛像敕唐太宗為穆后追福手疏、唐東宮皇太子西明寺鐘銘與暹律師等書(褚亮)、唐太宗造興聖寺詔

北代魏天子招拔圭書

皇帝招拔圭敬問太山朗和上（對僧侶的尊稱）。聽說您擁有神聖的靈力，需要通過經略來完成使命，我已經命令元戎（高級將領）。上人的德行如同山海一樣崇高，神機妙算非常長遠，希望您能幫助我成就大業，使邊遠地區得到安寧。現在派遣使者，送去絲綢二十端，白色氈毯五十領，銀缽兩個，希望您能接受。

晉天子司馬昌明書

皇帝司馬昌明敬問太山朗和上。聽說您睿智的德行照耀時代，聲名遠播東嶽。您的靈性如同大海一樣廣闊，眾生都蒙受您的恩澤。大人您應運而生，善於輔佐匡正時局，我將要進行經略，希望得到您的妙算。過去劉曜開創了荒蠻的戎狄基業，他的後代繼承了他的事業。元皇（司馬睿）龍飛，最終平定了江表。舊都淪陷，神州傾覆，百姓生活在水深火熱之中，寄身於左衽（指受異族統治）。每當想到這些，我都感到悲痛。我決心長驅直入，掃平魏趙，征討燕國。現在我的龍旗正在興起，將要收復洢洛。希望與和上一起養育眾生。至人通曉微妙，想必明白我的心意。現在派遣使者，送去五色珠像一尊，明光錦五十匹，象牙簟五領，金缽五個，希望您能接受。

僧朗頓首頓首。至人沒有隱瞞，德行高尚才能成為聖人。如果不是德行高尚，不是聖人，又怎麼敢用言語來比喻呢？所謂出家，只是棲息在塵世之外，仰慕清靜的山林，內心希望達到玄妙寂靜的境界。靈蹟難以達到，只是徒增形體的束縛罷了。奉讀詔命，感到安慰和慚愧。大晉重建基業，首先繼承孝道，恩惠如同天地一樣覆蓋養育無邊。希望您能開啟大乘佛法，弘揚佛道的真諦。僧朗頓首頓首。

秦天子符堅書

皇帝符堅敬問太山朗和上。大聖應運而生，靈力超越常人，蔭庇覆蓋十方，教化融合無外。如同山海養育眾生，如同天地孕育萬物。養護生死，澄澈精神，寂靜微妙。我以虛弱的資質，與聖人同處一個時代。

【English Translation】 English version: Edict on Selling Buddha Statues by Emperor Taizong of Tang Dynasty to Seek Blessings for Empress Mu, Memorial by Crown Prince of Tang Dynasty on the Bell Inscription of Ximing Temple and Letters to Lawyer Xian (Chu Liang), Edict by Emperor Taizong of Tang Dynasty on Building Xingsheng Temple

Letter from Emperor Tuoba Gui of the Northern Wei Dynasty

Emperor Tuoba Gui respectfully inquires after the Venerable Lang of Mount Tai (a respectful title for monks). I have heard of your sacred spiritual power, and the need to complete your mission through strategic planning. I have already ordered the Yuan Rong (high-ranking general). The Venerable's virtue is as lofty as the mountains and seas, and your divine calculations are far-reaching. I hope you can help me achieve great things and bring peace to remote areas. Now I am sending an envoy with twenty bolts of silk, fifty white felt blankets, and two silver bowls. I hope you will accept them.

Letter from Emperor Sima Changming of the Jin Dynasty

Emperor Sima Changming respectfully inquires after the Venerable Lang of Mount Tai. I have heard that your wise virtue illuminates the times, and your fame spreads far and wide in Dongyue. Your spirituality is as vast as the sea, and all living beings receive your grace. Great man, you were born in response to the times, and you are good at assisting and correcting the situation. I am about to carry out strategic planning, and I hope to receive your wonderful calculations. In the past, Liu Yao founded the barbaric Rong and Di foundation, and his descendants inherited his career. Emperor Yuan (Sima Rui) rose like a dragon and finally pacified Jiangbiao. The old capital fell, and the Divine Land was overthrown. The people lived in dire straits, living under the rule of foreign tribes (referring to being ruled by foreign tribes). Every time I think of these things, I feel grief. I am determined to drive straight in, sweep away Wei and Zhao, and conquer Yan. Now my dragon flag is rising, and I am about to recover Yi and Luo. I hope to nurture all living beings together with the Venerable. A perfect man understands the subtle, and must understand my intentions. Now I am sending an envoy with a five-colored pearl statue, fifty bolts of Mingguang brocade, five ivory mats, and five gold bowls. I hope you will accept them.

The monk Lang bows his head repeatedly. A perfect man has no secrets, and only those with high virtue can become saints. If one is neither virtuous nor a saint, how can one dare to use words to compare? So-called renouncing the world is just dwelling outside the mundane world, admiring the quiet mountains and forests, and hoping to reach the realm of profound silence in one's heart. Spiritual traces are difficult to achieve, and only increase the constraints of the physical body. Having read the imperial edict, I feel comforted and ashamed. The Great Jin is rebuilding its foundation, first inheriting filial piety, and its grace covers and nurtures the boundless like heaven and earth. I hope you can open up the Mahayana Buddhism and promote the true meaning of the Buddhist path. The monk Lang bows his head repeatedly.

Letter from Emperor Fu Jian of the Qin Dynasty

Emperor Fu Jian respectfully inquires after the Venerable Lang of Mount Tai. The Great Saint was born in response to the times, and his spiritual power transcends ordinary people, sheltering and covering all directions, and his teachings merge without exception. Like the mountains and seas nurturing all living beings, like heaven and earth nurturing all things. Nurturing life and death, clarifying the spirit, tranquil and subtle. I, with my weak qualifications, live in the same era as the saint.

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會。而隔萬機不獲輦駕。今遣使人安車相請。庶冀靈光回蓋京邑。今並送紫金數斤。供鍍形像綪綾三十匹。奴子三人。可備灑掃。至人無違。幸望納受。想必玄鑒見朕意焉。

僧朗頓首頓首。如來永世道風潛淪。忝在出家棲心山嶺。精誠微薄未能弘匠。不悟陛下遠問山川詔命慇勤。實感恩旨。氣力虛微未堪跋涉。愿廣開法輪顯保天祚。僧朗頓首頓首。蒙重惠賜即為施設。福力之功。無不蒙賴。貧道才劣不勝所重。

燕天子慕容垂書

皇帝敬問太山朗和上。澄神靈緒慈蔭百國。凡在含生孰不蒙潤。朕承藉纂統方夏事膺。昔蜀不恭魏武含慨。今二賊不平。朕豈獲安。又元戎克興征掃暴。亂至人通靈隨權指化。愿兵不血刃四海混伏。委心歸誠。久敬何已。今遣使者。送官絹百匹。袈裟三領綿五十斤。幸為咒愿。

僧朗頓首頓首。能人御世英規遐邈。光敷道化融濟四海。貧道忝服道味。習教山林。豈惟詔旨咨及國難。王者膺期統有六合。大能並小。自是常倫。若葵藿之傾太陽。飛步之宗鱗鳳。皇澤載融群生系仰。陛下高明。何思不服。貧道窮林。蒙賜過分。僧朗頓首。

南燕天子慕容德書

皇帝敬問太山朗和上。遭家多難災禍屢臻。昔在建熙王室西越。賴武王中興。神武御世大啟東夏。

【現代漢語翻譯】 現代漢語譯本： 皇帝認為，即使相隔遙遠，也難以親自前往拜見。現在派遣使者乘坐舒適的車輛前去迎請，希望大師的靈光能夠照耀京城。現在一併送上紫金數斤，供大師用來為佛像鍍金，以及上等絲綢三十匹，奴僕三人，可供灑掃。希望大師不要推辭，接受這些供奉。想必大師的智慧能夠理解朕的心意。 僧朗頓首再拜。如來的教法長久以來衰微隱沒，我身為出家人，隱居山林，但精進不夠，未能弘揚佛法。沒想到陛下遠在山川之外還來問候，詔命如此慇勤，實在感恩。只是我氣力虛弱，難以遠行。希望陛下廣開法輪，顯明地保佑國家。僧朗頓首再拜。蒙受陛下如此厚重的恩惠，我將盡力祈福，使福德之力，無不蒙受恩澤。貧道才疏學淺，實在承受不起如此重託。 燕天子慕容垂書 皇帝恭敬地問候太山朗和上。大師澄澈的精神和靈妙的教誨，慈悲地蔭庇著天下百姓，凡是有生命的，誰不蒙受恩澤？朕繼承大統，治理天下，肩負重任。過去蜀地不恭順，魏武帝曹操為此感慨。如今又有兩個賊寇作亂，朕怎能安寧？又聽說元戎即將出兵征討暴亂，大師通曉靈性，能隨權宜而變化，希望能夠兵不血刃，四海歸服，真心歸順。對大師的敬仰之情，長久以來沒有停止。現在派遣使者，送上官絹一百匹，袈裟三件，棉花五十斤，希望大師能為朕祈福。 僧朗頓首再拜。聖明的君王治理天下，英明的典範流傳久遠。光大佛法，融洽地教化四海。貧道有幸修習佛法，在山林中學習教義。豈止是詔書詢問，還關心國家危難。君王應天命而生，統治天下是必然的趨勢。強大的吞併弱小的，自古以來就是常理。就像葵花向著太陽，飛禽以鳳凰為首一樣。皇恩浩蕩，普照眾生，百姓都仰仗著您。陛下英明，沒有什麼不臣服的。貧道身處窮鄉僻壤，蒙受陛下過分的恩賜，實在慚愧。僧朗頓首。 南燕天子慕容德書 皇帝恭敬地問候太山朗和上。自從家族遭遇多次災難，禍患接連發生。過去在建熙年間，王室向西遷徙，幸賴武王慕容垂中興，神武皇帝慕容寶治理天下，才重新開啟了東方的基業。

【English Translation】 English version: The Emperor believes that even with great effort, it is difficult to personally visit. Now, I am sending an envoy with a comfortable carriage to invite you, hoping that your spiritual light can shine upon the capital. I am also sending several pounds of purple gold for you to gild Buddha statues, thirty bolts of fine silk, and three servants to assist with cleaning. I hope you will not refuse and will accept these offerings. I trust that your wisdom will understand my intentions. The monk Lang bows his head repeatedly. The Dharma of the Tathagata has long been in decline and obscurity. As a monk, I dwell in the mountains, but my diligence is insufficient to propagate the Dharma. I did not expect that Your Majesty, from beyond the mountains and rivers, would inquire and send such earnest decrees. I am truly grateful for your kindness. However, my strength is weak, and I am unable to travel far. I hope that Your Majesty will widely open the Wheel of Dharma and clearly protect the nation. The monk Lang bows his head repeatedly. Receiving such generous gifts from Your Majesty, I will do my best to pray for blessings, so that the power of merit will benefit all. I am of limited talent and unworthy of such great trust. Written by Emperor Murong Chui of Yan The Emperor respectfully inquires after the Venerable Lang of Mount Tai. Your pure spirit and profound teachings compassionately shelter the people of the realm. All living beings receive your blessings. I have inherited the great mandate to govern the land and bear heavy responsibilities. In the past, Shu was disobedient, causing Emperor Wu of Wei (Cao Cao) to lament. Now, there are two rebellious bandits causing unrest. How can I be at peace? I have also heard that the Yuan Rong (general) is about to lead troops to quell the rebellion. You, Venerable One, understand spirituality and can transform according to circumstances. I hope that we can achieve peace without bloodshed and that the four seas will submit and sincerely return. My respect for you has been unwavering for a long time. Now, I am sending an envoy with one hundred bolts of official silk, three kasayas (robes), and fifty pounds of cotton, hoping that you will pray for me. The monk Lang bows his head repeatedly. A wise ruler governs the world, and his brilliant example is passed down through the ages. He spreads the Dharma and harmoniously teaches the four seas. I am fortunate to practice the Dharma and study the teachings in the mountains. It is not only the imperial decree that inquires, but also concern for the nation's difficulties. A king is born by the mandate of Heaven, and it is inevitable that he will rule the world. The strong annex the weak, which has always been the norm. Just as sunflowers face the sun and flying birds follow the phoenix, the Emperor's grace is vast and illuminates all beings, and the people rely on you. Your Majesty is wise, and there is nothing that does not submit. I am in a remote forest and am ashamed to receive such excessive gifts from Your Majesty. The monk Lang bows his head. Written by Emperor Murong De of Southern Yan The Emperor respectfully inquires after the Venerable Lang of Mount Tai. Since our family has encountered many disasters and misfortunes have repeatedly occurred. In the past, during the Jianxi era, the royal family moved west. Fortunately, Emperor Wu (Murong Chui) revived the dynasty, and Emperor Shenwu (Murong Bao) governed the world, which reopened the foundation of the East.

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拯拔區域遐邇蒙蘇。天下幸甚。天未忘災。武王即晏。永康之始西傾東蕩。京華主上播越。每思靈闕。屏營飲淚。朕以無德。生在亂兵遺民未幾繼承天祿。幸和上大恩神祇蓋護。使者送絹百匹。並假東齊王奉高山荏二縣封給。書不盡意。稱朕心焉。

僧朗頓首。陛下龍飛統御百國。天地融溢皇澤載賴。善達高鑒惠濟黔首。蕩平之期何憂不一。陛下信向三寶。思旨殊隆。貧道習定味靜深山。豈臨此位。且領民戶興造靈剎。所崇像福。冥報有歸。僧朗頓首頓首。

秦天子姚興書

皇帝敬問太山朗和上。勤神履道飛聲映世。休問遠振常無已已。朕京西夏思濟大猷。今關未平事唯左右。已命元戎克。寧伊洛。冀因斯會東封巡省。憑靈仗威須見指授。今遣使者。送金浮圖三級。經一部。寶臺一區。庶望玄鑒。照朕意焉。

與林法師書

晉王洽

洽稽首和南。夫教之所由。必暢物之所未悟。物之所以通。亦得之於師資。雖玄宗沖緬妙旨幽深。然所以會之者。固亦簡而易矣。是以致雖遠必假近言以明之。理雖昧必借朗喻以徴之。故夫始墜之旨。可得之於千載。將絕之趣。可悟之於一朝。今本無之談。旨略例坦然。每經明之。可謂眾矣。然造精之言誠難為。允理詣其極。通之未易。豈可以通之不

【現代漢語翻譯】 現代漢語譯本： 拯救四面八方的人民，這是多麼幸運的事啊！上天沒有忘記這場災難。武王剛剛去世，永康年間開始，西方傾覆，東方動盪。京城的君主流離失所。我常常思念先帝的陵墓，悲傷地哭泣。我因為沒有德行，出生在戰亂之後，作為遺民不久就繼承了皇位。幸好有和上（指僧侶，此處指僧朗）的大恩，神靈的庇護，使者送來絹百匹，並假借東齊王的名義，把奉高山和荏二縣封給我。書信無法完全表達我的心意，但這就是我的心聲。 僧朗叩首。陛下像龍一樣騰飛，統治著眾多國家，天地間充滿了皇上的恩澤，百姓都仰仗著您。您英明睿智，恩惠普濟百姓，蕩平天下的日子，何愁不能到來？陛下信奉三寶（佛、法、僧），思慮深遠。貧道習慣於禪定，喜愛清靜，身居深山，怎麼能擔當如此重任呢？姑且管理百姓，興建寺廟，所崇奉的佛像，冥冥之中自有回報。僧朗再次叩首。 秦天子姚興書 皇帝恭敬地問候太山朗和上。您勤于修行，美名遠揚，聲譽傳遍天下。我常常思念您，沒有停止過。我身在京城西部，常常思考如何濟世安民。現在關中尚未平定，一切事情都取決於左右。我已經命令元戎（指將領）攻克伊洛地區，希望藉此機會東巡封禪，仰仗您的神靈和威望，需要您的指點。現在派遣使者，送去金浮圖（佛塔）三級，經一部，寶臺一區，希望您能明察我的心意。 與林法師書 晉王洽 洽稽首問候。教化的產生，必定是爲了闡明人們尚未領悟的道理。人們之所以能夠通達事理，也是得益於老師的教導。雖然玄妙的宗旨深奧難懂，但領會它的方法，其實也很簡單。所以，即使道理遙遠，也必須藉助淺近的言語來闡明；即使道理晦澀，也必須藉助明白的比喻來論證。因此，最初的宗旨，可以從千百年前的典籍中獲得；即將斷絕的意趣，可以在一朝之間領悟。現在關於『本無』的談論，旨意大概已經很明顯了，每次經過闡明，可以說已經很多了。然而，精闢的言論實在難以做到，完全符合道理，達到極致，是很難通達的。難道可以因為難以通達就不

【English Translation】 English version: Rescuing the people far and near, what a fortunate thing! Heaven has not forgotten this disaster. King Wu had just passed away, and the Yongkang era began, with the west collapsing and the east in turmoil. The ruler of the capital was displaced. I often think of the ancestral tombs, weeping in sorrow. Because I have no virtue, I was born after the war, and as a remnant of the people, I soon inherited the throne. Fortunately, I have the great kindness of the Venerable Sanglang (referring to the monk, here referring to Senglang), and the protection of the gods. The envoy sent a hundred rolls of silk, and in the name of the King of Dongqi, granted me Fenggaoshan and Ren two counties as fiefs. The letter cannot fully express my feelings, but this is my heart. Senglang bows his head. Your Majesty soars like a dragon, ruling hundreds of countries. Heaven and earth are filled with Your Majesty's grace, and the people rely on you. You are wise and benevolent, benefiting the people. What worries are there that the day of pacifying the world will not come? Your Majesty believes in the Three Jewels (Buddha, Dharma, Sangha), and your thoughts are profound. This poor monk is accustomed to meditation, loves tranquility, and lives in the deep mountains. How can I take on such an important task? I will manage the people and build temples, and the Buddha images I worship will surely bring rewards in the unseen world. Senglang bows his head again. Letter from Emperor Yao Xing of Qin The Emperor respectfully inquires after the Venerable Lang of Mount Tai. You diligently cultivate yourself, and your good name spreads far and wide, your reputation resounding throughout the world. I often think of you, and have never stopped. I am in the west of the capital, and I often think about how to save the world and bring peace to the people. Now Guanzhong has not yet been pacified, and everything depends on those around me. I have already ordered the generals to conquer the Yiluo area, hoping to take this opportunity to inspect the east and perform the Fengshan ceremony, relying on your divine power and prestige, and needing your guidance. Now I am sending an envoy to send a three-tiered golden stupa, one scripture, and one precious platform, hoping that you will understand my intentions. Letter to Dharma Master Lin Jin Prince Qia Qia bows his head in greeting. The origin of teaching must be to clarify the principles that people have not yet understood. The reason why people can understand things is also due to the teachings of teachers. Although the profound principles are profound and difficult to understand, the method of understanding them is actually very simple. Therefore, even if the principle is distant, it must be explained with simple words; even if the principle is obscure, it must be demonstrated with clear metaphors. Therefore, the original purpose can be obtained from the classics of thousands of years ago; the interest that is about to be cut off can be understood in one morning. Now the discussion about 'original non-existence', the meaning is probably already very clear, and after each explanation, it can be said that there are already many. However, it is really difficult to achieve incisive words, and it is difficult to fully conform to the truth and reach the extreme. Can it be that because it is difficult to understand, we should not

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易。因廣異同之說。遂令空有之談。紛然大殊。後學遲疑莫知所擬。今道行指歸通敘色空。甚有清致。然未詳經文為有明旨耶。或得之於象外。觸類而長之乎。今眾經甚多。或取譬不遠。豈無一言昭然易喻。古人有云。聖人之言可能使人信之不可能。是以徴之於文。未知所釋。今故咨其數事。思聞嘉誨以啟其疑。洽稽首和南。

南齊皇太子禮佛愿疏

沈休文

維年月朔日。弟子皇太子諱稽首。和南十方諸佛一切賢聖。夫至理可祈。必憑誠于正覺。極妙有感。乃歸仰于真如。然後取證現前。獲驗茲日。去歲皇帝。暫虧御膳小廢乾行。四海震遑百司戰竦。諱歷劫多幸夙世善緣。忝生王家叨守儲嗣。臣子心地倍用焦迫。禁門旦啟欣問豎之安。寢城扉早辟訪膳夫之宰。祇樹獨園伏膺下拜。伽藍精舍繞足頂禮。百神儆衛萬福具臻。曾不信宿聖躬和愈。豈非三寶之私慈。十號之法力。既而天從心欲誠愿克果。今于崇正殿。奉還法會千僧。仍留百僧八關行道。又度二士同日出家。惟愿藉此功德。奉資皇帝陛下壽與南山共久。年將北極俱長。道懋農軒德高堯舜。上界八萬之劫可期。下方七百之祚未擬。元良之位。長守膝下之歡。上嗣之所。永保懷袖之愛。以茲法田奉中宮皇后殿下。福履攸善無思不屆。天母之德厚載

【現代漢語翻譯】 現代漢語譯本： 易（指沈易）。因為廣泛地討論異同之說，以致於『空』與『有』的談論，紛繁複雜，大相逕庭。後來的學習者遲疑不決，不知道該如何是好。現在道行所著的《指歸》一書，通篇敘述色與空的關係，很有見地。然而，我不知道其中的經文是有明確的旨意呢，還是從經文之外領悟到的，觸類旁通而加以發揮的呢？現在眾多的經典中，或許可以找到貼切的比喻，難道就沒有一句明白易懂的話嗎？古人有話說，聖人的話，有可能使人相信，也有可能使人不相信，所以要從經典中去驗證。我不知道您對此如何解釋，所以特地請教這幾件事，希望能聽到您的指教，以解開我的疑惑。洽稽首和南（梵語敬禮的意思）。

南齊皇太子禮佛愿疏 沈休文

在某年某月朔日，弟子皇太子某某稽首，向十方諸佛和一切賢聖致敬。至高的道理是可以祈求的，必須憑藉對正覺的真誠。極妙的境界可以感應，應該歸心仰慕于真如。這樣才能在眼前得到驗證，在今天獲得應驗。去年，皇帝陛下稍微減少了膳食，略微停止了日常的修行，四海震驚，百官戰慄。我歷劫以來多有幸運，前世積累了善緣，有幸生在王家，忝居儲君之位。作為臣子，我內心更加焦急。每天早上打開宮門，就高興地詢問皇帝的平安。每天早上打開寢宮的門，就拜訪膳食主管。在祇樹給孤獨園（Jetavana Vihara）虔誠地跪拜，在伽藍（僧伽藍摩，Sangharama）精舍繞佛並頂禮。百神警惕護衛，萬福全部降臨，不到一晚，皇帝的身體就康復了。這難道不是三寶（佛、法、僧）的慈悲，十號（如來十號）的法力嗎？不久之後，就天從人願，誠心祈禱得到了應驗。現在在崇正殿，奉還法會，供養千僧。仍然留下百僧進行八關齋戒的修行。又度化兩位士人同日出家。只希望憑藉這些功德，奉獻給皇帝陛下，祝願他壽命像南山一樣長久，年齡像北極星一樣增長。道德超過農軒（神農軒轅），德行高於堯舜。上界八萬劫的福報可以期待，下方七百年的基業還難以預料。愿我這個元良（皇太子）之位，能夠長久地享受在皇帝膝下的歡樂，愿我這個上嗣（繼承人）的身份，能夠永遠保有在皇帝懷中的寵愛。用這些修法的功德，奉獻給中宮皇后殿下，祝願她福祿美好，心想事成。愿她像天母一樣，恩德深厚，承載萬物。

【English Translation】 English version: Yi (referring to Shen Yi). Because of the extensive discussions on similarities and differences, the talks of 'emptiness' and 'existence' became complex and greatly divergent. Later learners hesitated and did not know what to do. Now, Daoxing's book 'Zhigui' (Pointing the Way), comprehensively narrates the relationship between form and emptiness, which is very insightful. However, I don't know whether the scriptures in it have a clear meaning, or whether they were understood from outside the scriptures, and expanded by analogy. Now, in the numerous scriptures, perhaps a fitting metaphor can be found, is there not a clear and easy-to-understand statement? The ancients said that the words of a sage may or may not make people believe, so it is necessary to verify them in the scriptures. I don't know how you explain this, so I specifically ask about these matters, hoping to hear your guidance to resolve my doubts. Qia bows and pays respects (meaning reverence in Sanskrit).

A Memorial of Prayer to Buddha by the Crown Prince of the Southern Qi Dynasty Shen Xiuwen

On the first day of a certain month of a certain year, the disciple, Crown Prince so-and-so, bows and pays respects to all Buddhas and all virtuous sages in the ten directions. The supreme principle can be prayed for, and must rely on sincerity towards perfect enlightenment (Samyak-sambodhi). The ultimate wonderful state can be sensed, and should be devoted to the true suchness (Tathata). Only then can verification be obtained in the present, and proof be received today. Last year, His Majesty the Emperor slightly reduced his diet and slightly stopped his daily practice, the whole country was shocked, and all officials trembled. I have been fortunate in many kalpas and accumulated good karma in previous lives, and I am fortunate to be born in the royal family and hold the position of Crown Prince. As a subject, my heart is even more anxious. Every morning, I open the palace gate and happily ask about the Emperor's well-being. Every morning, I open the door of the bedroom and visit the chief of the diet. In Jetavana Vihara, I prostrate myself reverently, and in the Sangharama monastery, I circumambulate the Buddha and prostrate myself. Hundreds of gods vigilantly protect, and all blessings come, and in less than one night, the Emperor's body recovered. Isn't this the compassion of the Three Jewels (Buddha, Dharma, Sangha), and the power of the Ten Titles (of the Tathagata)? Soon after, the wish came true, and the sincere prayer was answered. Now, in Chongzheng Hall, I return the Dharma assembly and offer to a thousand monks. I still leave a hundred monks to practice the Eight Precepts. I also ordain two scholars to leave home on the same day. I only hope that with these merits, I can dedicate them to His Majesty the Emperor, wishing him a life as long as Mount Nanshan, and an age as long as the North Star. May his morality surpass Nongxuan (Shennong Xuanyuan), and his virtue be higher than Yao and Shun. The blessings of eighty thousand kalpas in the upper realm can be expected, and the seven hundred years of foundation in the lower realm are still unpredictable. May my position as Yuanliang (Crown Prince) be able to enjoy the joy of being under the Emperor's knees for a long time, and may my status as Shangsi (successor) be able to forever retain the love in the Emperor's arms. With these merits of Dharma practice, I dedicate them to Her Majesty the Empress of the Central Palace, wishing her good fortune and that all her wishes come true. May she be like the Heavenly Mother, with deep kindness and bearing all things.

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不能加。任姒之盛坤儀寧足匹。未及諸王妃主宮掖嬪房。未來因緣過去眷屬。並同茲辰預此慈善。又普為積苦餓鬼受罪畜生三途八難六道十惡水陸蠢動山藪翾飛濕生化生有想無想。皆藉今日慈悲。咸簉浣濯。人天攝受幽顯證明。庶憑眾力共相津濟。謹疏。

捨身愿疏

沈氏

優婆塞沈君。敬白十方三世諸佛本師釋迦如來安養阿彌陀世尊云云。一切眾聖今日道俗諸大賢德。夫形非定質。眾緣所聚。四微不同風大亦異。析而離之本非一物。燕肝楚膽未足為譬。靜念求我無時可得。而積此淪昏生生不已。一念儻值曾未移時。障習相蕩旋迷厥路。橫指空呼。名之為有。豐己傷物日夜靡休。蓄身外之財。以充其欲。攘非已之分。用成其侈。豈直溫肌歉腹若此而已哉。至於積篋盈藏。未嘗登體。溢俎充庖既飫斯棄。曾不知粟帛所從事非因己。悠悠黔首。

同有其分。離多共寡猶或未均。我若有餘物何由足。仁者之懷不應若此。侵他之財世稱為盜。盜之甚者孰過於斯。幽顯推求無一或可。君仰藉時來久乘休運。玉粒晨炊華燭夜炳。自此迄今歷年三十。遂乃服冕榮國裂土承家。潤盈身已慶流仆妾室非懸磬俸有兼金。救寒止於重裘而笥委余襲。冬夜既蒙累繭。而櫝有嬴衾。自斯已上侈長非一。雖等彼豪其陋已甚

【現代漢語翻譯】 現代漢語譯本：不能再加了。任姒（任，周文王之母；姒，夏禹之母）的盛德，她的坤儀（指女性的德行）怎麼能與之相比呢？更何況是諸王妃主和後宮嬪妃。爲了未來世的因緣和過去世的眷屬，都一同在此刻參與這場慈善活動。並且普遍地為那些飽受痛苦的餓鬼、遭受罪報的畜生，以及三途（刀途、火途、血途）八難（八種難以見佛聞法的處境），六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），水陸空中的蠢動之物、山林草澤中的飛禽，以及濕生、化生、有想、無想的眾生，都憑藉今日的慈悲，一同洗滌罪業。祈求人天護佑，幽冥顯赫共同證明。希望憑藉大家的力量，共同救濟他們。謹此陳述。

捨身愿疏

沈氏

優婆塞（在家男居士）沈君，恭敬地稟告十方三世諸佛、本師釋迦如來、安養阿彌陀世尊等等，以及今日在座的僧俗大眾和各位賢德。人的形體並非固定不變，而是由各種因緣聚合而成。地水火風四大不調，風大尤其變化莫測。將其分解開來，原本就不是一個單一的物體。即使是燕國的肝臟和楚國的膽囊這樣的珍貴之物，也不足以作為比喻。靜下心來尋找『我』，卻始終無法找到。然而，卻積累了如此多的昏昧，生生世世輪迴不止。哪怕只是一念之間，如果遇到合適的機緣，就能立即轉變。但由於業障和習氣的相互作用，常常迷失方向。隨意指認虛空，就稱之為『有』。爲了滿足自己的慾望而損害他人，日夜不停歇。積攢身外之財，來滿足自己的慾望。掠奪不屬於自己的東西，來滿足自己的奢侈。難道僅僅是保暖和填飽肚子這麼簡單嗎？甚至於積累了滿箱滿柜的財物，卻從未真正使用過。廚房裡堆滿了食物，吃飽了就丟棄。卻不知道這些糧食和布匹的來源並非僅僅依靠自己。廣大的百姓，

同樣有享用的權利。離開多數人而獨自享受，甚至還不能平均分配。如果我有多餘的，別人怎麼能夠滿足呢？仁者的心懷不應該如此。侵佔他人的財產，世人稱之為盜竊。盜竊中最嚴重的，莫過於此。無論從幽冥還是顯現的角度來推求，都找不到任何可以辯解的理由。我仰仗著時運亨通，長期享受安逸的生活。每天早上都能吃到精美的米飯，夜晚點燃華麗的蠟燭。從那時到現在，已經過去了三十年。於是能夠身穿官服榮耀國家，分封土地繼承家業。滋潤自身，恩澤及於僕人和妻妾，家中並非一貧如洗，俸祿也有剩餘。用厚重的皮裘來抵禦寒冷，而箱子里還堆積著多餘的衣物。冬夜已經蓋上了厚厚的絲綿被，而櫃子里還有剩餘的被褥。從這些方面來看，奢侈浪費的事情不止一件。即使和那些豪門貴族相比，我的行為也已經非常過分了。

【English Translation】 English version: It cannot be added to. How can Ren and Si (Ren, mother of King Wen of Zhou; Si, mother of Yu the Great of Xia) with their great virtues, be compared to her Kunyi (referring to feminine virtues)? Not to mention the royal consorts and concubines in the palace. For the karmic connections of the future and the past relatives, may they all participate in this charity at this moment. And universally for those suffering hungry ghosts, the punished animals, and the three evil paths (path of knives, path of fire, path of blood), the eight difficulties (eight conditions difficult to encounter the Buddha and hear the Dharma), the six realms (heavenly realm, human realm, Asura realm, hell realm, hungry ghost realm, animal realm), the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, flattering speech, greed, hatred, wrong views), the wriggling creatures in water and on land, the flying creatures in the mountains and marshes, and those born from moisture, transformation, with thought, and without thought, may they all rely on today's compassion to cleanse their sins together. May the humans and gods protect, and the visible and invisible realms jointly witness. Hoping to rely on everyone's strength to jointly aid them. This is respectfully submitted.

Petition of Self-Sacrifice

Shen's

Upasaka (lay male Buddhist) Shen Jun, respectfully reports to the Buddhas of the ten directions and three times, the original teacher Shakyamuni Tathagata, the peaceful Amitabha World Honored One, etc., and all the virtuous monks and laypeople present today. The form is not fixed, but gathered by various causes and conditions. The four elements (earth, water, fire, wind) are not the same, and the wind element is especially unpredictable. When broken down, it is originally not a single object. Even the liver of Yan and the gallbladder of Chu are not sufficient as metaphors. Quietly seeking the 'self', it can never be found. However, so much ignorance has been accumulated, and the cycle of birth and death continues endlessly. Even if it is only a single thought, if it encounters the right opportunity, it can be transformed immediately. But due to the interaction of karmic obstacles and habits, one often loses direction. Arbitrarily pointing to emptiness, it is called 'existence'. Harming others to satisfy one's own desires, without stopping day and night. Accumulating external wealth to fulfill one's desires. Plundering what does not belong to oneself to satisfy one's extravagance. Is it merely about keeping warm and filling the stomach? Even accumulating chests and cabinets full of wealth, it has never been truly used. The kitchen is filled with food, and it is discarded after being full. Yet, one does not know that the source of these grains and fabrics does not rely solely on oneself. The vast populace,

also has the right to enjoy them. Leaving the majority to enjoy alone, and even not being able to distribute evenly. If I have surplus, how can others be satisfied? The heart of the benevolent should not be like this. Invading the property of others is called theft by the world. What is more serious than this? Whether seeking from the visible or invisible perspective, there is no reason to justify it. I rely on the prosperity of the times and have long enjoyed a comfortable life. Every morning I can eat exquisite rice, and at night I light up gorgeous candles. From then until now, thirty years have passed. Thus, I am able to wear official robes and honor the country, be granted land and inherit the family business. Nourishing myself and benefiting my servants and concubines, my family is not destitute, and my salary has a surplus. Using heavy fur coats to resist the cold, while there are still extra clothes piled up in the chest. Having covered myself with thick silk quilts on winter nights, there are still extra quilts in the cabinet. From these aspects, extravagant and wasteful things are not just one. Even compared to those wealthy and powerful families, my behavior is already very excessive.

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。方諸窶室所邁寔多。悟此非常事由諸佛。有懷舍散。宜光道場。飢寒困苦為患乃切。佈滿州縣難悉經緣。其當稱力因事一旦隨年。頭目髓腦誠難輕慕虧已贍物未易頓行。誓欲廣念深恩積微成著。施路檀門冀或能踐。以大梁天監之八年歲次玄枵日殷鳥度夾鐘紀月十八日。在於新所創蔣陵皇宅。請佛及僧彷彿祇樹。息心上士凡一百人。雖果謝庵園飯非香國。而野粒山蔬可同屬懨。兼捨身資服用百有一十七種。微自捐撤。以奉現前眾僧。夫室家患苦刀俎非切。剃除蕭散形質超然。蠢彼群生咸有佛性。不因剪削此路莫由。緣業舛互世諦煩記。變形改飾即事為難。故開以八支導彼清信。一日一夜同佛出家。本弘外教事非僧法。而世情乖舛同迷斯路。招屈名僧置之虛室。主人高臥取逸閑堂。呼為八關。去之實遠。雖有供施之緣。而非斷漏之業。約今謹自即朝至於明旦。排遣俗累一同善來。分留上德勖成微志。藉此輕因庶證來果。功德之言非所敢及。

南齊南郡王捨身疏

沈約

弟子蕭王。上白諸佛世尊道德僧眾。夫色固無象觸必歸空。三世若假八微終散。雖復回天震地之威。窮於寂滅。齊冠楚組之麗。靡救埃壤。而嗜慾易繁每疚心術舍。施難弘用迷假照。弟子樹因曠劫向報茲生。托景中璇聯華日辨玉組夙紆蕃

【現代漢語翻譯】 現代漢語譯本：

方諸窶室（簡陋的房屋）所經歷的困苦實在太多了。領悟到這種非常之事，皆因諸佛的教導。心中懷有佈施之心，應該光大佛法道場。飢寒困苦是最為迫切的禍患。佈施遍及州縣，難以一一記載因緣。應當根據自身能力，因事而定，一旦開始就堅持下去。頭目髓腦確實難以輕易施捨，虧損自己來賙濟他人，也不容易立刻做到。發誓要廣泛銘記深恩，積少成多。開闢佈施之路，希望能夠踐行。在大梁天監八年，歲在玄枵（星次名），日逢殷鳥（古代曆法），夾鐘（十二律之一）紀月的十八日。在新建立的蔣陵皇宅，請佛及僧，彷彿置身於祇樹給孤獨園。邀請了一百位息心上士。雖然果品不如庵園，飯食並非香積之國的美食，但野菜山蔬也可以共同食用。同時捨棄自身資財服用一百一十七種。略微捐獻，以供養現前的眾僧。居家過日子，患得患失，如同刀俎加身，並非最為緊要。剃除鬚髮，蕭灑自在，形體氣質超然物外。蠢動的眾生，皆有佛性。不通過剪除煩惱，這條道路無法通行。因為業緣的錯綜複雜，世俗的道理難以一一記住。改變形貌服飾，就事論事，實為不易。所以開設八關齋戒，引導那些清凈的信徒。一日一夜，如同佛陀一樣出家。原本弘揚外教，事情並非僧侶的法則。但是世俗人情乖謬，一同迷失了這條道路。招請有名的僧侶，安置在空閑的房間。主人高枕而臥，享受安逸清閑的居所。稱之為八關齋戒，實際上距離真正的修行還很遙遠。雖然有供養佈施的因緣，但並非斷除煩惱的修行。現在謹慎地從早上到明天早上，排除世俗的牽累，一同加入善的行列。分出一些功德，幫助成就微小的志向。憑藉這輕微的因緣，希望能夠證得未來的果報。至於功德之言，實在不敢當。 南齊南郡王捨身疏 沈約 弟子蕭王，稟告諸佛世尊、道德僧眾。色相原本虛幻，觸覺終將歸於空無。三世如夢如幻，八微之身終將散滅。即使有迴天震地之威，最終也歸於寂滅。齊國華麗的帽子，楚國精美的絲帶，也無法挽救化為塵土的命運。然而嗜慾容易滋生，常常困擾心術，捨棄佈施難以弘揚，運用時迷惑于虛假的表象。弟子在曠劫之前種下善因，今生才得以承受果報。寄託于中璇（星名），聯結于華日（美好的日子），辨別玉組（美好的事物），很早就受到庇護。

【English Translation】 English version:

The hardships experienced in humble dwellings were truly numerous. Understanding these extraordinary matters was due to the teachings of all Buddhas. Having a mind of generosity, one should illuminate the Dharma assembly. Hunger and cold are the most pressing calamities. Giving alms throughout the prefectures and counties, it is difficult to record all the causes and conditions. One should act according to one's ability, based on the circumstances, and once started, persevere. Head, eyes, marrow, and brain are indeed difficult to give away lightly; to impoverish oneself to provide for others is not easy to do immediately. Vowing to widely remember deep kindness, accumulating small amounts to achieve great things. Opening up the path of giving, hoping to be able to practice it. In the eighth year of Tianjian of the Great Liang Dynasty, in the year of Xuanxiao (a star), on the day of Yinniao (ancient calendar), on the eighteenth day of the month marked by Jiazhong (one of the twelve musical pitches). At the newly built Jiangling Imperial Residence, inviting the Buddha and monks, as if being in Jetavana Monastery. One hundred virtuous scholars were invited to calm their minds. Although the fruits are not as good as those in the monastery garden, and the food is not as delicious as that of the Pure Land, wild vegetables and mountain greens can be eaten together. At the same time, giving up one hundred and seventeen kinds of personal belongings. Slightly donating to support the present monks. Living at home, worrying about gains and losses, like a knife on the chopping board, is not the most important thing. Shaving off hair and beard, being free and unrestrained, the physical form and temperament are detached from the world. All sentient beings have Buddha-nature. Without cutting off afflictions, this path cannot be traversed. Because of the complexity of karmic conditions, worldly principles are difficult to remember one by one. Changing appearance and clothing, dealing with matters as they are, is not easy. Therefore, the Eight Precepts are opened to guide those pure believers. For one day and one night, like the Buddha, one leaves home. Originally promoting external teachings, the matter is not the law of monks. However, worldly affairs are perverse, and together they are lost on this path. Inviting famous monks and placing them in empty rooms. The host sleeps soundly, enjoying a comfortable and leisurely residence. Calling it the Eight Precepts, but in reality, it is far from true practice. Although there is the cause and condition of offering alms, it is not the practice of cutting off afflictions. Now, carefully from morning to morning, eliminating worldly entanglements, joining the ranks of goodness together. Dividing some merit to help achieve small aspirations. Relying on this slight cause, hoping to attain future fruition. As for the words of merit, I dare not accept them. Petition for Self-Sacrifice by the Prince of Nan Commandery of the Southern Qi Dynasty Shen Yue Your disciple, Xiao Wang, reports to all Buddhas, World Honored Ones, virtuous Sangha. Form is originally illusory, and touch will ultimately return to emptiness. The three worlds are like dreams and illusions, and the body of eight subtle elements will eventually dissipate. Even with the power to turn the heavens and shake the earth, it will ultimately return to stillness. The ornate hats of Qi and the exquisite ribbons of Chu cannot save one from becoming dust. However, desires easily arise, often troubling the mind, and giving alms is difficult to promote, and one is deluded by false appearances when using them. Your disciple planted good causes in countless eons, and in this life, I am able to receive the rewards. Entrusting myself to Zhongxuan (a star), connecting with Huarui (a beautiful day), distinguishing Yuzu (beautiful things), I have long been protected.

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麾早建。蘭池紫燕之乘。擾于外閑。黼帳翠帷之飾。光于中寢。徒以心源承滯情路未昭。識謝兼忘理慚獨悟。不能葉調五氣綏御六神。霜暑或褰風露時舛。是以敷襟上寶棲誠妙覺。敬舍肌膚之外凡百一十八種。當令經衛夙理府給時順。萬祉云翔百妖霧滌。望北極而有恒。瞻南山而同永。又愿宸居納祐則天均慶。少陽分福儷日承休。儲妃闡膺祥之符。皇支廣惟祺之祚。敬飾甍崇嚴置寶幄。仰延息心旁旅清信。勖茲弘誓證其幽疑。庶可以感降禎和招對靈應。玄涂匪昧。要之無爽

(篇首標列有梁高依諸經行懺愿文第六無其文于下悔罪篇中有梁陳帝依經懺愿文應是)。

千僧會愿文

弟子沈約。上白十方諸佛十方諸大聖今日見前眾僧。三界非有五陰皆無。四倒十纏共相和合。一切如電。揮萬劫于俄頃。丘井易淪。終漂沈于苦岸。迷涂遂遠溺喪忘歸。區區七尺莫知其假。耳目之外謂為空談。靡依靡歸不信不受。生靈一謝再得無期。約所以憮心自惻臨踐非譬者也。至聖凝寂。無跡可尋。緣應所感事惟拯物。持缽安行出彼祇樹。不逾停午以福眾生。芳塵余法峨然未改。約以往夏遘罹痾疾。帝上哀矜深垂愍慮。以月次徂暑日在丙寅。仰會千僧于其私宅。隆慈重施弗知所限。既已奉祇洪德。又思自罄家財。一舉盈千

【現代漢語翻譯】 現代漢語譯本：

希望儘早建立功業。像蘭池紫燕那樣自由自在，不受外界干擾。華麗的帷帳裝飾著寢宮，光彩奪目。只是因為內心思緒停滯，情感道路沒有開闊，認識上缺乏兼顧和遺忘，道理上慚愧於獨自領悟。不能調和五臟之氣，安撫六神，以致於時而遭受霜凍暑熱，時而遭遇風吹雨淋。因此，敞開心扉，珍視棲息于妙覺之中的真心，恭敬地捨棄這身軀之外的凡百一十八種事物，使經脈得到及時的疏理，官府的供給也能夠順利，各種福運如雲般飛翔，各種妖邪如霧般消散。希望像北極星一樣永恒，像南山一樣長久。又希望皇宮能夠接納上天的庇佑，使天下共享太平，太子能夠分得福運，像太陽一樣承受美好的事物，儲妃能夠彰顯吉祥的徵兆，皇室宗族能夠廣泛地擁有幸福的庇佑。恭敬地裝飾屋脊，莊嚴地設定寶帳，仰仗佛法來平息妄念，廣交清凈的信徒，勉勵大家弘揚誓願，以驗證那些幽深難明的道理，或許可以感動上天降下吉祥，招來相應的靈驗。玄妙的佛法不會被埋沒，最終一定不會有差錯。

（篇首標列有梁高依諸經行懺愿文第六，但下文沒有此文，悔罪篇中有梁陳帝依經懺愿文，應是此文）。

千僧會愿文

弟子沈約，稟告十方諸佛、十方諸大聖，今日在座的眾僧，深知三界虛幻不實，五蘊皆空。四種顛倒，十種煩惱相互結合，一切都如閃電般短暫。揮霍萬劫也只在頃刻之間，如同山丘陷落，最終漂流沉沒于痛苦的此岸。迷失道路，越走越遠，沉溺其中，忘記歸途。這區區七尺之軀，又有誰知道它是虛假的呢？對於耳目之外的事物，認為是空談。無所依靠，無所歸宿，不相信，不接受。眾生一旦死去，再想得到人身就沒有期限了。因此，我沈約內心感到悲傷，覺得自己正面臨著無法比擬的困境。至聖之人凝神寂靜，沒有軌跡可以尋覓，因為因緣感應，所以才以拯救眾生為己任。手持缽盂，安詳地行走，從祇樹給孤獨園出發，不耽誤午飯的時間，為眾生帶來福祉。佛陀留下的芳香和法則，依然巍峨聳立，沒有改變。我沈約在以往的夏天，遭遇疾病的侵襲，皇上哀憐我，深深地表示關懷。在農曆五月丙寅日，仰仗皇上的恩德，在我的私宅中舉辦千僧齋會。皇上的隆厚慈愛和重重施捨，沒有限度。我已經奉獻了皇上的洪大恩德，又想竭盡自己的家財，一次性供養一千位僧人。

【English Translation】 English version:

Hoping to establish achievements as early as possible. Like the purple swallows of Lanchi, being free and undisturbed by the outside world. The magnificent curtains adorn the sleeping palace, shining brightly. It is only because the mind is stagnant, the path of emotions is not open, there is a lack of both consideration and forgetting in understanding, and there is shame in solitary enlightenment in reason. Unable to harmonize the five vital energies and appease the six senses, resulting in occasional frost and heat, and occasional wind and rain. Therefore, opening my heart, cherishing the true mind that dwells in the wonderful enlightenment, and respectfully abandoning the one hundred and eighteen kinds of things outside this body, so that the meridians can be properly managed in a timely manner, and the supplies of the government can be smooth, all kinds of blessings can fly like clouds, and all kinds of demons can be dispelled like mist. Hoping to be as constant as the North Star and as long-lasting as the Southern Mountain. Also hoping that the imperial palace can receive the blessings of heaven, so that the world can share peace, the crown prince can receive blessings, and inherit good things like the sun, the crown princess can manifest auspicious omens, and the imperial family can widely possess the blessings of happiness. Respectfully decorating the roof ridge, solemnly setting up the treasure tent, relying on the Buddha's teachings to calm delusions, and making many pure believers, encouraging everyone to promote vows to verify those profound and obscure principles, perhaps it can move the heavens to descend auspiciousness and attract corresponding spiritual responses. The profound Buddhist teachings will not be buried, and ultimately there will be no mistakes.

(The beginning of the chapter is marked with the sixth of Emperor Liang Gao's repentance vows based on various scriptures, but there is no such text below. The repentance chapter contains Emperor Liang Chen's repentance vows based on scriptures, which should be this text).

The Vow of the Thousand Monks Assembly

Disciple Shen Yue, reports to the Buddhas of the ten directions and the great saints of the ten directions, the monks present today deeply know that the three realms are illusory and unreal, and the five aggregates are empty. The four inversions and ten entanglements combine with each other, and everything is as short as lightning. Squandering countless eons is only in an instant, like the collapse of hills, eventually drifting and sinking on the shore of suffering. Losing the way, going further and further, indulging in it, forgetting the way home. Who knows that this mere seven-foot body is false? Regarding things outside the ears and eyes as empty talk. Without reliance, without belonging, not believing, not accepting. Once sentient beings die, there is no time limit to get a human body again. Therefore, I, Shen Yue, feel sad in my heart and feel that I am facing an unparalleled predicament. The most holy person is serene and silent, with no trace to be found, because of karmic response, so he takes saving sentient beings as his responsibility. Holding a bowl, walking peacefully, starting from Jetavana Anathapindika's Park, without delaying lunch time, bringing blessings to sentient beings. The fragrance and laws left by the Buddha still stand tall and have not changed. I, Shen Yue, in the past summer, encountered the invasion of disease, and the emperor pitied me and deeply expressed concern. On the Bingyin day of the fifth lunar month, relying on the emperor's grace, I held a thousand monks' vegetarian feast in my private residence. The emperor's great kindness and heavy almsgiving have no limit. I have already dedicated the emperor's great kindness, and I want to exhaust my family wealth to support a thousand monks at once.

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力難私辦。稍而後滿事或易充。草堂約法師于所住山寺為營。八集其一。仰憑上定林寺祐法主。今月二十九日。第十會集百僧于所創田廬。福不唐捐。聞之經訓。心路皎然。又過於此。凡有涓毫應證來業。無巨無細咸歸聖主。仰愿十方共明此誓。豈足少酬天眷。蓋以微寄誠心云爾。

四月八日度人出家愿文

梁簡文

弟子蕭綱。以今日建齋設會功德因緣。歸依十方盡虛空界一切諸佛。歸依十方盡虛空界一切尊法。歸依十方盡虛空界一切聖僧。竊聞涅槃經言。身如畫水隨畫隨合。是身不凈九孔常流。凡夫愚人常行味著。愚癡羅剎止住其中。又如瑞應經言。沙門之為道也。舍家妻子。捐棄愛慾斷絕六情。守戒無為。其清凈得一心者。則萬邪滅矣。一心之道謂之羅漢。聲色不能染。榮位不能屈。難動如地。以免憂苦。故知出恩愛獄薄俗為難。善來比丘其福深重。弟子以此因緣。今日度人出家。愿一切六道四生。常離愛慾。永拔無明根。削遣闇惑。心修習波若慧。足踐輕輪之光。口說懸殊之辯。被忍辱鎧。秉智慧刀。乘菩薩車。坐如來座。結纏披解。頂相光明戒因清白。后報尊重所有果業皆悉勝出。受持法藏為佛真子。一切道行皆悉能行。一切大誓不休不息。仰愿十方盡虛空界一切諸佛。仰愿十方盡虛空界

一切尊法。仰愿十方盡虛空界一切聖僧。咸加證明。又仰愿十方盡虛空界一切諸天。仰愿十方盡虛空界一切諸仙。仰愿十方盡虛空界一切聰明正直守護一切善神。又愿今日現前幽顯大眾。咸加證明。今日誓願使弟子蕭綱得如所愿滿菩提愿。一切眾生皆悉隨從。得如所愿。愿皆禮一拜。

八關齋制序

梁簡文

夫五宅易昏四流不泊。業動心風情漂愛焰。自非識達真空。照靈珠于難曉。神緣妙境。蓄慈根于未化。無以卻此四魔登茲十善。今列筵肅靖高宇閑邃。香吐六銖煙浮五色。目睹金容耳餐玉韻。無容使情緣異染形不蕭恭。類倚于鴛宮。同力于羊角。宜制此心蛇祛斯醉象。立制如左。咸勉聽思。謹條八關齋制如左。

睡眠籌至不覺。罰禮二十拜。擎香爐聽經三契一。

出不請刺。罰禮十拜二。

出過三契經不還。罰禮十拜三。

鄰座睡眠維那至而不語者。罰禮十拜四。

鄰座睡眠私相容隱不語維那者。罰禮十拜五。

維那不勤聽察有犯制者。不即糾舉為眾座所發覺者。維那罰禮二十拜六。

擎香爐聽經三契。白黑維那更相糾察。若有阿隱。罰禮二十拜七。

聽經契終有不唱贊者。罰禮十拜八。

請刺無次第。罰禮十拜九。

請刺白黑

【現代漢語翻譯】 現代漢語譯本： 一切尊貴的佛法。 懇請十方所有虛空界的一切聖僧（證悟的僧侶），都來加以證明。 又懇請十方所有虛空界的一切諸天（天神）。 懇請十方所有虛空界的一切諸仙（神仙）。 懇請十方所有虛空界的一切聰明正直、守護一切的善神。 又愿今日在場的所有顯隱大眾，都來加以證明。 今日弟子蕭綱（人名）發誓，要如所愿成就菩提（覺悟）之愿。 一切眾生都能夠隨從，得到如所愿的結果。 愿大家一起禮拜。

八關齋制序

梁簡文（人名）

五種慾望的住所容易使人昏昧，四種流轉的現象不會停息。 業力牽動心識如風，情感漂流如愛慾之火。 如果不是通達真空（佛教哲學術語，指超越現象的真實），就難以照亮靈珠（比喻自性光明）； 如果不是神識緣于妙境，就難以在未開化之處蓄積慈悲的根苗。 沒有這些，就無法去除這四魔（煩惱、五蘊、死、天魔），登上這十善（不殺生、不偷盜等）。 現在擺設筵席，肅靜莊嚴，高大的房屋空曠幽深。 香燃燒著，吐出六銖（古代重量單位）的煙，漂浮著五彩的顏色。 眼睛看到佛像的金容，耳朵聽到美妙的音聲。 不能讓情感被其他事物所污染，形體不能不恭敬莊嚴， 類似依附於鴛宮（比喻享樂），一同致力於羊角（比喻爭端）。 應該約束這顆心如蛇，去除這醉象（比喻放縱）。 制定規則如下。 希望大家努力聽從思考。 謹將八關齋（佛教齋戒）的制度條列如下：

睡眠時間到了卻不自覺醒，罰禮二十拜。 手擎香爐聽經，三次契合為一次。

未經允許擅自外出，罰禮十拜兩次。

外出超過三次契經的時間沒有返回，罰禮十拜三次。

鄰座的人睡眠，維那（寺院職務，負責維持秩序）看到卻不制止，罰禮十拜四次。

鄰座的人睡眠，互相包庇隱瞞，不告訴維那，罰禮十拜五次。

維那不勤于觀察，發現有人違反規定，沒有立即糾正，而被大眾發現，維那罰禮二十拜六次。

手擎香爐聽經三次契合，白維那（負責白天）和黑維那（負責夜晚）互相糾察。 如果有隱瞞，罰禮二十拜七次。

聽經結束時，有人不唱贊，罰禮十拜八次。

請刺（古代一種名片）沒有按照次序，罰禮十拜九次。

請刺白黑（意義不明）

【English Translation】 English version: All honored Dharma. Humbly request all the Holy Sangha (enlightened monastic community) throughout the ten directions and the entire realm of empty space to bear witness. Also humbly request all the Devas (gods) throughout the ten directions and the entire realm of empty space. Humbly request all the Immortals throughout the ten directions and the entire realm of empty space. Humbly request all the intelligent, upright, and protective good spirits throughout the ten directions and the entire realm of empty space. Also wish that all the visible and invisible assembly present today will bear witness. Today, disciple Xiao Gang (person's name) vows to fulfill the Bodhi (enlightenment) wish as desired. May all sentient beings follow and attain as desired. May everyone offer one bow.

Preface to the Eight Precepts Observance System

Emperor Jianwen of Liang (person's name)

The five abodes (of desire) easily lead to delusion, and the four streams (of existence) never cease. Karma stirs the mind like wind, and emotions drift like flames of love. Unless one understands the emptiness of reality, it is difficult to illuminate the spiritual pearl (metaphor for the light of self-nature); unless the spirit is connected to the wondrous realm, it is difficult to cultivate the roots of compassion in the unawakened. Without these, one cannot remove the four maras (afflictions, five aggregates, death, celestial demons) and ascend to the ten virtues (non-killing, non-stealing, etc.). Now, a feast is prepared, solemn and serene, and the tall building is spacious and deep. Incense burns, emitting six zhu (ancient unit of weight) of smoke, floating with five colors. The eyes behold the golden form of the Buddha, and the ears hear the jade-like sounds. One must not allow emotions to be tainted by other things, and the body must not be disrespectful and undignified, like relying on the '鴛宮' (Yuanyang Palace, metaphor for enjoyment), or striving for the '羊角' (Yangjiao, metaphor for disputes). One should restrain this mind like a snake and remove this drunken elephant (metaphor for indulgence). The rules are established as follows. May everyone strive to listen and contemplate. The Eight Precepts Observance System is carefully listed as follows:

Falling asleep when the time for sleep is over without realizing it, penalty is twenty bows. Holding the incense burner while listening to the sutra, three '契' (qi, a period of time) counts as one.

Leaving without permission, penalty is ten bows twice.

Not returning after exceeding three '契' of sutra listening time, penalty is ten bows three times.

The person next to you is sleeping, and the '維那' (Vina, monastic officer in charge of order) sees it but does not stop it, penalty is ten bows four times.

The person next to you is sleeping, and you conceal it from the '維那', penalty is ten bows five times.

The '維那' is not diligent in observing and discovering those who violate the rules, and does not immediately correct them, and is discovered by the assembly, the '維那' is penalized with twenty bows six times.

Holding the incense burner and listening to the sutra for three '契', the white '維那' (responsible for daytime) and the black '維那' (responsible for nighttime) mutually supervise. If there is concealment, penalty is twenty bows seven times.

At the end of the sutra listening session, someone does not chant praises, penalty is ten bows eight times.

Submitting the '請刺' (qingci, ancient visiting card) out of order, penalty is ten bows nine times.

'請刺' white and black (meaning unclear)

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刺有誤者。罰禮十拜十。

為人作造寺疏

梁簡文

郢州某甲敬白。竊以布金須達。表精舍于給園。影石仙人。造伽藍于離越。莫不事表區中心憑真外。但四纏惑惱。去善源而無滌。五濁重繭。非慧刃而安揮。故以愍彼濕薪傷茲渧器。今于郢州某山。為十方僧建立招提寺。縈負郊原面帶城雉。枕倚巖壑吐納煙雲。重門洞啟。未創飛行之殿。步櫩中宿。猶寡密石之功。嚴飾之理難階。瓶缽之資已罄。道俗儻能微留善念薄獎勝緣。則事等觀香義同錫乘。昔人修檀舍手雨七寶。前賢薄施掌檀雙金。福有冥移言無多遜謹白。

謝敕賚納袈裟啟

臣綱啟。殿師吳苗奉宣敕旨。垂賚郁泥細納袈裟一緣。分同妙葉界寫長塍。拂石慚華裁金非重。是日新染厥惟田服。方使幽貞芳杜恥緝芙蓉。仙客排云羞裳飛羽。穢食凡軀無明闇識。明恩每重荷澤難勝。不任銘戴之至。謹奉啟事謝。謹啟。

謝賚袈裟啟

臣綱啟。蒙賚郁泥納袈裟一緣。茍針秦縷。因制緝而成文。魯縞齊紈。藉馨漿而受采。初開篋笥。更睹舍衛田疇。不出戶庭。坐視南山塍陌。竊以三銖輕軟。稱美服於凈居。千金巨麗。得受用於迦葉。而湛恩特被萃此愚躬。霜降授衣曲澤便及喜溢心崖。如從空中所墜。忽不自知。更謂寶支所出

。朱[示*暴]四色事非離世。鉤蘭兩葉殊澤實隆。不任荷戴之至。謹奉啟事謝聞。謹啟。

謝敕賚袈裟啟

臣綱啟。宣傳左右俞景茂奉宣敕旨。垂賚郁泥直納九條袈裟一緣。精同織縷巧均結毳。邁彼良疇成斯妙服。雖復貴比千金輕逾二兩。無以匹此洪恩方斯殊賚臣臥疾累旬。未堪行踐。不獲即被新染陪侍寶坊。塵緣穢體愧荷相集。不任慚悚之至。謹啟事謝聞謹啟。

請為諸寺檀越疏

梁簡文

菩薩戒弟子蕭綱。歸依十方盡虛空界一切諸佛。歸依十方盡虛空界一切尊法。歸依十方盡虛空界一切聖僧。積習長夜輪轉覆灰。沫劫易危煩流難拯。不樹兩門豈修二翼。常恐虛蕉染惑永結駛河。愛藤懸網長垂苦岸。敢承三寶覺悟之力。于幽顯前發弘誓願。今愿為武當山太平寺並此鎮望楚白塔同安習善延明投陀上鳳林下鳳林廣嚴等寺。皆盡形壽永為檀越。雖七寶四事多謝往賢。一念片言庶符般若。方類不滅之燈。終非起煙之密。以此功德仰福皇帝。春宮。家國內外咸同此善。乃至天龍八部六道四生普皆蒙福。

設無礙福會教

梁蕭綸

僚紀大士廣濟義非為己。導引群生種種方便。所以虛己樂靜。表之內經確乎難拔。著自外典又加獨往。斯意足論。隱不隔真乃為菩薩。廬山東林寺

【現代漢語翻譯】 現代漢語譯本：朱[示*暴]四色之事並非脫離世俗。鉤蘭兩葉的特殊恩澤確實深厚。實在無法承擔如此厚重的恩情。謹此奉上啟事，表達謝意。謹啟。

謝敕賚袈裟啟

臣蕭綱啟。宣傳左右俞景茂奉宣敕旨。賜予郁泥直納九條袈裟一件。其精美如同織錦，其巧妙如同結毳（指毛織品）。超越了良田的價值，成就了這件美妙的法服。雖然價值可比千金，重量輕於二兩，卻無法比擬這洪大的恩情，也無法比擬這特殊的賞賜。臣臥病多日，無法行走。不能立即穿上新染的袈裟，陪侍在寶剎。塵世的因緣和污穢的身體，實在慚愧地承受著這一切。實在無法抑制內心的慚愧和惶恐。謹此奉上啟事，表達謝意。謹啟。

請為諸寺檀越疏

梁簡文（梁簡文帝蕭綱）

菩薩戒弟子蕭綱。歸依十方盡虛空界一切諸佛。歸依十方盡虛空界一切尊法。歸依十方盡虛空界一切聖僧。長久以來積累的習氣，像灰塵一樣覆蓋，像泡沫一樣容易破滅，煩惱的洪流難以拯救。不建立兩扇門，如何修習兩種翅膀？常常擔心像虛幻的芭蕉一樣被迷惑，永遠陷入湍急的河流。愛慾的藤蔓像網一樣懸掛，長久地垂在痛苦的岸邊。我敢於憑藉三寶覺悟的力量，在幽冥和顯現之前，發出宏大的誓願。現在我願意為武當山太平寺，以及此鎮的望楚白塔、同安、習善、延明、投陀、上鳳林、下鳳林、廣嚴等寺，永遠作為檀越（施主）。雖然七寶和四事供養，比不上過去的賢人，但一念片言，或許能符合般若（智慧）。就像不會熄滅的燈，終究不是升起煙霧的秘密。以此功德，仰望為皇帝、春宮（太子）祈福。愿國家內外都一同行此善事。乃至天龍八部、六道四生，普遍都能蒙受福報。

設無礙福會教

梁蕭綸（梁蕭綸）

僚紀大士（僚紀大士）廣濟眾生，其義並非爲了自己。引導群生，使用種種方便。所以虛懷若谷，樂於清靜。表現在內典（佛教經典）中，堅定不移。體現在外典（其他經典）中，又顯得卓爾不群。這種意境足以論述。隱遁並不隔絕真理，這才是菩薩。廬山東林寺

【English Translation】 English version: Zhu[示*暴]'s four-colored affairs are not separate from the world. The special grace of the two leaves of Gou Lan is indeed profound. I am truly unable to bear such a heavy burden of kindness. I respectfully submit this statement to express my gratitude. Respectfully submitted.

Statement of Gratitude for Imperial Gift of Kasaya

Your subject, Xiao Gang, respectfully submits. The messenger Yu Jingmao, conveying the imperial decree, bestowed a nine-striped kasaya (robe) of Yuni Zhina. Its exquisiteness is like woven brocade, its craftsmanship like knotted felt. Surpassing the value of fertile fields, it has created this wonderful Dharma garment. Although its value is comparable to a thousand gold pieces and its weight is less than two ounces, it cannot be compared to this immense grace, nor to this special bestowal. Your subject has been ill for many days and unable to walk. I am unable to immediately wear the newly dyed kasaya and attend the sacred monastery. My worldly ties and defiled body are ashamed to bear all of this. I am unable to suppress the shame and trepidation in my heart. I respectfully submit this statement to express my gratitude. Respectfully submitted.

Petition to Become a Patron for Various Temples

Liang Jianwen (Emperor Jianwen of Liang, Xiao Gang)

Disciple Xiao Gang, who has taken the Bodhisattva vows, takes refuge in all the Buddhas throughout the ten directions and the boundless realms of space. I take refuge in all the honored Dharma throughout the ten directions and the boundless realms of space. I take refuge in all the noble Sangha throughout the ten directions and the boundless realms of space. Accumulated habits from long nights cover like ashes, bubbles are easily broken, and the torrent of afflictions is difficult to save. If we do not establish two doors, how can we cultivate two wings? I am constantly worried that I will be deluded like a phantom banana tree, and forever fall into the rapid river. The vines of desire hang like nets, perpetually dangling on the shore of suffering. I dare to rely on the power of awakening from the Three Jewels, and before the unseen and the seen, make a grand vow. Now I wish to be a patron (Danyue) forever for Taiping Temple on Mount Wudang, as well as Wangchu White Pagoda, Tongan, Xishan, Yanming, Tou Tuo, Upper Fenglin, Lower Fenglin, Guangyan and other temples in this town. Although the offerings of the seven treasures and the four requisites cannot compare to the virtuous people of the past, perhaps a single thought or a few words can conform to Prajna (wisdom). It is like a lamp that will not be extinguished, and ultimately not the secret of rising smoke. With this merit, I look up and pray for blessings for the Emperor and the Crown Prince. May the country and the people within all share in this goodness. May the Nagas and the Eight Classes of beings, the Six Paths and the Four Births, all universally receive blessings.

Establishing the Teaching of the Unobstructed Blessing Assembly

Liang Xiao Lun (Liang Xiao Lun)

Liao Ji Dashi (Liao Ji Dashi) extensively benefits sentient beings, and his righteousness is not for himself. He guides sentient beings, using various skillful means. Therefore, he is humble and enjoys tranquility. Expressed in the inner canon (Buddhist scriptures), it is firm and unshakable. Embodied in the outer canon (other scriptures), it also appears outstanding. This state of mind is sufficient to discuss. Reclusion does not isolate the truth, this is a Bodhisattva. Donglin Temple of Mount Lu

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禪房智表法師。德稱僧杰。實號人龍。懷道守素多歷年所。不為事屈不為時伸。上下無常一相無相。遂能捨彼嗜阇。來游垢濁。興言一面定交杵臼。余以薄德謬臨大邦。教義未聞。貴賢總至。昔綺季之出漢年。樊許之興唐日。茲乃聖主流慈天澤傍被。異人間出覆在此辰。不勝舞蹈帝之恩普也。克今月十日。于西賢寺設無礙會。並致敬開士。躬咨勝福下筵餐道。凡厥民隸爰及庶士。罔不率從。咸皆請業上答干慈。永同彼岸外依事宣行。

答湘東王書

梁簡文

暮春美景。風雲韶麗。蘭葉堪把。沂川可浴。弟邵南寡訟。時綴甘棠之陰。冀州為政。暫止褰襜之務。唐景薦大言之賦。安太述連環之辯。盡遊玩之美致足樂耶。吾春初臥疾。極成委弊。雖西山白鹿。懼不能愈。子豫赤丸尚憂未振。高臥六安。每思扁鵲之問。靜然四屋念絕修都之香。豈望文殊之來。獨思吳客之辯。屬以皇上慈被率土。甘露聿宣。鳴銀鼓于寶坊。轉金輪于香地。法雷驚夢慧日暉朗。道俗輻湊遠邇畢集。聽眾白黑日可兩三萬。獨以疾障致隔聞道。豈止楊濮有關外之傷。周南起留滯之恨。第十三日始侍法筵。所以君長近還。未堪執筆。敬祖前邁裁欲勝衣。每自念此愍然。失慮江之永矣。寤寐相思。每得弟書。輕痾遣疾。尋別有信。此無

【現代漢語翻譯】 現代漢語譯本： 智表法師在禪房修行，他的德行和聲譽在僧人中非常傑出，實際上堪稱人中龍鳳。他懷抱佛道，堅守清凈的生活已經很多年了，不因為境遇困厄而屈服，也不因為時運亨通而張揚。他認為世事變化無常，一切現象的本質都是空性。於是能夠捨棄對世俗享樂的嗜好，來到這充滿污垢和濁氣的世間遊歷。他一見面就能和地位卑微的人結交。我因為淺薄的德行，被委任治理這個大國，對佛教的教義還不太瞭解，各位賢士都紛紛前來。過去有綺里季在漢朝初年出山，樊噲、許敬宗在唐朝興盛時期得到重用，現在正值聖明的君主流佈慈悲，上天的恩澤廣泛施予，傑出的人才再次出現在這個時代。我實在抑制不住內心的喜悅，感謝皇恩浩蕩。于本月十日，在西賢寺舉辦無遮大會，並向各位高僧致敬，親自請教殊勝的佛法，在下座一起用餐論道。所有百姓，以及各位士人，沒有不跟隨的，都來請求學習佛法，以報答皇上的慈悲，希望永遠到達彼岸，對外宣揚佛法。

答湘東王書

梁簡文

暮春時節，景色優美，風和日麗。蘭花葉子可以拿在手中把玩，沂水可以沐浴。我邵南很少有訴訟案件，有時在甘棠樹的樹蔭下休息。在冀州為官，暫時停止了捲起衣襟處理事務的忙碌。唐景寫了誇張的賦，安太進行了連環的辯論。盡情遊玩的美好，足以讓人快樂嗎？我春天開始生病，病情非常嚴重。即使是西山的白鹿，恐怕也不能治好我的病。子豫的赤丸，還擔心不能起作用。我像隱士一樣在六安高臥，常常想起扁鵲問病的故事。安靜地待在四面的屋子裡，斷絕了對修都的香的思念，哪裡還盼望文殊菩薩的到來呢？只是獨自思念吳地的辯士。恰逢皇上慈悲普施天下，甘露開始降臨。在寶寺敲響銀鼓，在香地轉動金輪。法雷震醒人們的迷夢，智慧的陽光照亮一切。僧人和俗人從四面八方聚集而來，每天聽法的人數可達兩三萬。我卻因為疾病的阻礙，不能聽聞佛法，這不僅僅是楊朱、墨翟有被阻擋在關外的遺憾，也像周公被拘留在周南一樣，產生了留滯的遺憾。直到十三日才開始參加法會。因此，君長您剛回來，我還不能提筆寫信。敬祖走在前面，勉強能夠穿好衣服。每當想到這些，我就感到悲傷，恐怕會永遠失去與您相見的機會了。我日夜思念您，每次收到您的來信，輕微的疾病就會消退。之後再另有書信給您，這次就先寫到這裡。

【English Translation】 English version: Reverend Zhibiao of the Chan room, his virtue and reputation were outstanding among monks, truly a dragon among men. Cherishing the Way and upholding purity for many years, he neither succumbed to adversity nor became arrogant in prosperity. He believed that worldly affairs are impermanent, and the essence of all phenomena is emptiness. Thus, he was able to abandon his fondness for worldly pleasures and travel in this world full of defilement and turbidity. He could befriend even those of humble status upon meeting them. I, with my shallow virtue, was appointed to govern this great country, and I am not yet familiar with the doctrines of Buddhism. All the virtuous gentlemen have come to me. In the past, Qi Liji emerged in the early Han Dynasty, and Fan Kuai and Xu Jingzong were valued during the prosperous Tang Dynasty. Now, it is the time when the wise ruler spreads compassion and the grace of heaven is widely bestowed, and outstanding talents appear again in this era. I cannot suppress the joy in my heart and express my gratitude for the emperor's boundless grace. On the tenth day of this month, an unobstructed assembly will be held at Xixian Temple, and I will pay my respects to all the eminent monks, personally seeking instruction in the supreme Dharma, and dining and discussing the Way together in the lower seats. All the people, as well as the scholars, without exception, will follow, all requesting to learn the Dharma in order to repay the emperor's compassion, hoping to reach the other shore forever, and propagating the Dharma outwardly.

Letter in Reply to the Prince of Xiangdong

By Emperor Jianwen of Liang

In the beautiful scenery of late spring, the wind is gentle and the sun is bright. Orchid leaves can be held in hand and admired, and the Yi River is suitable for bathing. I, Shaonan, have few lawsuits, and sometimes rest in the shade of the sweet pear tree. Serving as an official in Jizhou, I have temporarily ceased the busy work of rolling up my sleeves to handle affairs. Tang Jing wrote extravagant fu poems, and An Tai engaged in linked debates. Is the joy of indulging in play sufficient to bring happiness? I fell ill at the beginning of spring, and my condition is very serious. Even the white deer of West Mountain may not be able to cure my illness. I am still worried that Ziyu's red pills will not work. I lie in seclusion in Liu'an, often thinking of the story of Bian Que asking about illness. Quietly staying in the four walls of my room, I have cut off thoughts of the incense of Xiudu, and I no longer hope for the arrival of Manjushri Bodhisattva. I only think of the debaters of Wu. It happens that the emperor's compassion is bestowed upon the whole world, and the sweet dew begins to descend. Silver drums are sounded in the precious temple, and the golden wheel is turned in the fragrant land. The thunder of Dharma awakens people from their dreams, and the sunlight of wisdom illuminates everything. Monks and laypeople gather from all directions, and the number of people listening to the Dharma each day can reach twenty or thirty thousand. However, I am prevented from hearing the Dharma due to illness. This is not only the regret of Yang Zhu and Mo Di being blocked outside the pass, but also like the regret of the Duke of Zhou being detained in Zhou Nan. It was not until the thirteenth day that I began to attend the Dharma assembly. Therefore, Your Highness has just returned, and I am not yet able to pick up my pen to write a letter. Jingzu is walking ahead, barely able to put on his clothes. Whenever I think of these things, I feel sad, fearing that I will lose the opportunity to see you forever. I miss you day and night, and every time I receive your letter, my slight illness subsides. I will write to you again later, but I will stop here for now.

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所伸。

與琰法師書

梁簡文

五翳消空韶光表節。百華異色結綵成春。道體何如。恒清宜也。對玩清虛。既在風雲之表。游心入理。差多定慧之樂。弟子俗務紛糾。勞倦特深。眷然北嶺欽賢已積。會遇之期庶必可孱。有緣之儔事等飢渴。佇望來儀一日三歲。想思弘利益。理當無爽。指遣此信無述寸衿。綱和南。

旦來雨氣殊有初寒。攝衛已久轉得其力。雖他方法界略息化緣。祇洹之里恒有語對。眷佇之深無時不積。久因倩師頻述方寸。不知巧笑之僧。頗為津及不耳。前昨已來徴事義聚。龍象畢同應供皆集。慧炬開心甘露入頂。聞之善謔特盡歡怡。想味之懷轉復無極。昔幼年經聞制旨。受道日淺北面未深。雖異禪那事同花水。今段西下特蓄本心。訪理質疑屬在明德。不謂般若留難。現疾未瘳問津無地。嘆恨何已。伏承輿駕尋幸伽藍。冀於此時得一覯。止辯論青豆之房。遣惑赤花之舍。追往年之宿眷。述即日之寸心。此事此期必冀非爽。指遣承問佇有還書。綱白和南。

與劉智藏書

梁元帝繹

菩薩蕭法車置郵。大士劉智藏侍者。自林宗遄反玄度言歸。以結元禮之心。彌益真長之嘆。故以臨風望美對月懷賢。有勞寤寐無忘興寢。方今玄冥在節歲聿云遒。日似青緹雲浮紅蕊。

【現代漢語翻譯】 現代漢語譯本： 所伸。

與琰法師書 梁簡文

五種障蔽（五翳，指肉眼翳、天眼翳、慧眼翳、法眼翳、佛眼翳）消散，天空澄澈，美好的時光彰顯節氣。各種各樣的花朵呈現不同的色彩，匯聚成絢麗的春天。您的道體如何？想必一直清凈安好吧。面對清虛之境，已然超越世俗風雲之外。用心體悟佛理，想必多了許多禪定智慧的快樂。弟子我俗事繁多，勞累疲倦特別嚴重。一直仰慕北嶺（指寺廟或隱居之處）的賢者已經很久了，希望能有機會相見。對於有緣之人，就像飢渴一樣渴望得到佛法的滋潤。我翹首以盼您的到來，一日如三年。思念您弘揚佛法利益眾生，想必不會落空。特地派人送上這封信，無法完全表達我的敬意。綱和南（僧人禮敬用語）。

早晨起來，雨天的寒氣特別重。調養身體已經很久了，漸漸恢復了精力。雖然其他地方的法界暫時停止了教化因緣，但在祇洹（Jetavana，佛教早期著名精舍）精舍里，一直都有說法論辯。我深深地思念您，無時無刻不在積累。很久以來，一直想請人向您表達我的心意。不知道那些喜歡談笑的僧人，是否向您提及過我？前些天，因為一些重要的事情，許多龍象（比喻傑出的僧人）都聚集在一起，接受供養。用智慧之火開啟心智，用甘露灌頂。聽說您善於談笑，大家都非常高興。我對您的思念更加強烈。過去年幼的時候，曾經聽聞您的教誨，但接受佛法的時間尚短，對您的敬仰還不夠深。雖然與禪那（Dhyana，指禪定）不同，但都如同水中花一樣虛幻。現在我來到西邊，特別想表達我的真心。想向您請教佛理，解答疑問，這都取決於您的明智。沒想到般若（Prajna，指智慧）有所阻礙，現在生病還沒有痊癒，沒有辦法去拜訪您，真是遺憾啊。聽說您將要駕臨伽藍（Samgharama，指寺廟），希望能夠有機會和您相見。希望能夠通過辯論，消除對青豆（比喻細微的事物）的疑惑，捨棄對赤花（比喻虛幻的事物）的執著。追憶往年的情誼，表達現在的想法。這件事，這個期望，一定不會落空。特地派人送信問候，期待您的回信。綱白和南（僧人禮敬用語）。

與劉智藏書 梁元帝 繹

菩薩蕭法車派人送信。大士劉智藏侍者：自從林宗（指謝靈運）迅速返回，玄度（指僧肇）去世之後，更加堅定了我學習元禮（指孔子）的心，更加增添了我對真長（指劉真長，即劉遺民）的嘆息。因此，我常常臨風思念您的美好品德，對月懷念您的賢能。我日夜操勞，沒有忘記對您的思念。現在玄冥（指冬季）已經到來，一年又快結束了。太陽像青色的絲綢，雲彩像紅色的花蕊。

【English Translation】 English version: What is extended.

Letter to Dharma Master Yan Emperor Jianwen of Liang

The five obscurations (five veils, referring to the veils of the physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye) dissipate, the sky clears, and the beautiful light manifests the seasons. Hundreds of flowers display different colors, gathering into a splendid spring. How is your Dharma body? I hope it is always pure and well. Facing the pure emptiness, you have already transcended the mundane world. Contemplating the principles of Dharma, you must have gained much joy from meditation and wisdom. Your disciple is entangled in worldly affairs, and is especially weary. I have long admired the virtuous ones of North Ridge (referring to a temple or hermitage), and hope to have the opportunity to meet you. For those who have affinity, it is like being hungry and thirsty for the nourishment of the Dharma. I eagerly await your arrival, one day feels like three years. I believe that your propagation of the Dharma to benefit sentient beings will not be in vain. I specially send this letter, unable to fully express my respect. Gang He Nan (a salutation used by monks).

This morning, the rain brought a particularly heavy chill. I have been taking care of my health for a long time, and gradually regained my strength. Although the Dharma activities in other realms have temporarily ceased, there are always discussions and debates in Jetavana (a famous early Buddhist monastery). My deep longing for you accumulates constantly. For a long time, I have wanted to ask someone to express my feelings to you. I wonder if those monks who like to joke have mentioned me to you? A few days ago, due to some important matters, many dragon elephants (a metaphor for outstanding monks) gathered together to receive offerings. They opened their minds with the torch of wisdom and received the nectar of initiation. I heard that you are good at joking, and everyone was very happy. My longing for you has become even stronger. In the past, when I was young, I heard your teachings, but my acceptance of the Dharma was short, and my respect for you was not deep enough. Although different from Dhyana (meditation), they are both as illusory as flowers in the water. Now that I have come to the west, I especially want to express my true heart. I want to ask you about the principles of Dharma and resolve my doubts, which all depends on your wisdom. Unexpectedly, Prajna (wisdom) has been hindered, and I am still sick and have not recovered, so I have no way to visit you, which is truly regrettable. I heard that you will be visiting the Samgharama (monastery), and I hope to have the opportunity to meet you. I hope to be able to eliminate doubts about green beans (a metaphor for trivial matters) through debate, and abandon attachment to red flowers (a metaphor for illusory things). Recalling the past friendship, expressing my current thoughts. This matter, this hope, will certainly not be in vain. I specially send someone to inquire and look forward to your reply. Gang Bai He Nan (a salutation used by monks).

Letter to Liu Zhizang Emperor Yuan of Liang, Yi

Bodhisattva Xiao Fachē sent a letter. Great Scholar Liu Zhizang's attendant: Since Lin Zong (referring to Xie Lingyun) quickly returned, and Xuan Du (referring to Seng Zhao) passed away, it has strengthened my determination to learn from Yuan Li (referring to Confucius), and added to my sigh for Zhen Chang (referring to Liu Yimin, also known as Liu Zhenchang). Therefore, I often think of your beautiful virtues in the wind, and miss your wisdom under the moon. I work hard day and night, and have not forgotten my thoughts of you. Now that Xuan Ming (referring to winter) has arrived, the year is coming to an end. The sun is like blue silk, and the clouds are like red stamens.

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清檯炭重北宮井溢。想禪悅為娛。稍符九次。成誦之功轉探三密。山間芳杜。自有松竹之娛。巖穴鳴琴。非無薜蘿之致。修德之暇差足樂也。昔韓梅兩福求羊二仲。鄭林騰名于憑翊。周黨傳芳于大原。或有百鎰可捐千金非貴。松子為餐蒲根是服。未有高蹈真如歸宗法海。梵王四鶴。集林籞而相鳴。帝釋千馬。經丘園而局步。有一於此。猶或稱奇。兼而總之。何其盛也。故知南臨之水已類呂梁之川。北眺之山彌同武安之嶺。豈復還思溆浦。尚想強臺。眷彼漢池載懷荒谷。以此相求。心可知矣。仆久厭塵邦。本懷人外。加以服膺常住諷味了因。彌用思齊每增求友。常欲登卻月之嶺。蔭偃蓋之松。挹璇玉之源。解蓮華之劍。藩維有限脫屣無由。每坐向詡之床。恒思管寧之榻。夢匡山而太息。想桓亭而延佇。白雲間之蒼江不極。未因抵掌我勞如何。想無金玉數存。抑亦弱水難航。猶致書于青鳥。派川弗遠。佇芳音于赤玉。鶴望還信以代萱蘇。得志忘言。此寧多述。法車叩頭叩頭。

與約法師書

沈約

週中書。風趣高奇志托夷遠。真情素韻冰桂齊質。自接辨同棲。年逾一紀。朝夕聯事。靡日暫違。每受沐言休。逍遙寡務何嘗不北茨遊覽南居宴宿。春朝聽鳥秋夜臨風。匪設空言皆為實事。音容滿目言笑在耳。

【現代漢語翻譯】 現代漢語譯本：清檯的炭堆積如山，北宮的水井也滿溢而出。我以禪悅為樂，稍微符合九次的修行次第。背誦佛經的功夫也逐漸深入到身、口、意三密的境界。山間的芳香杜若，自有松竹相伴的樂趣；巖穴中彈奏的琴聲，也並非沒有薜荔女蘿的情致。修習德行之餘，也足以自得其樂。過去韓伯休、梅仲真都尋求羊仲、求仲的友誼，鄭玄、林慮因憑翊的推薦而聞名，周黨以在大原的清名而流芳百世。有的人即使有百鎰黃金也能捨棄，認為千金並不珍貴，以松子為食物，以蒲根為衣物。但他們都沒有像我這樣高蹈于真如之境，歸宗于佛法的海洋。梵王所乘的四隻白鶴，聚集在園林中相互鳴叫；帝釋天所駕的千匹駿馬，在丘陵園圃間侷促地行走。即使能做到其中一樣，人們或許還會稱奇，如果兩者都能做到，那又是多麼盛大的事情啊！所以說，我向南眺望的流水，已經類似於呂梁的川流；向北眺望的山巒，也如同武安的山嶺。哪裡還會再思念溆浦，還向往強臺呢？眷戀那荒廢的漢池，懷念那荒涼的山谷。以這些來相互尋求，彼此的心意就可以明白了。我長久地厭倦了塵世，本來就懷有超脫世俗的心志。再加上信奉常住真心，諷誦體悟了因果之理，更加想要修身齊家，常常想要尋求朋友。常常想要登上卻月嶺，在偃蓋松下乘涼，汲取璇玉之源的清泉，解開蓮華之劍的束縛。但藩籬的限制，使我無法擺脫世俗的羈絆。常常坐在向詡的床上，總是思念管寧的隱居之榻。夢見匡山而嘆息，想到桓溫的桓亭而久久佇立。白雲間的蒼江無邊無際，沒有機會前往，我的辛勞又該如何排解呢？想到沒有金玉可以長久儲存，也像弱水難以航行。所以寫信給青鳥，即使相隔遙遠。期待著赤玉般美好的音訊，像鶴鳥一樣盼望家書來代替萱草，以慰藉思鄉之情。得其志則忘其言，這些又何必多說呢？法車叩頭，叩頭。 與約法師書 沈約 週中書，風度高雅，志向寄託于隱逸和遠方。真摯的情感和樸素的韻致，如同冰桂一般純潔高尚。自從與您結交，一同隱居，已經超過了十二年。早晚都在一起共事，沒有一天暫時分離。每當休假沐浴，逍遙自在，沒有什麼公務的時候，何嘗不是一起到北面的茨山遊覽，到南面居住宴飲。春天的早晨一起聽鳥鳴，秋天的夜晚一起臨風賞月。不是說說而已，都是真實的事情。您的音容笑貌，都歷歷在目，言語笑聲，都還在耳邊迴響。

【English Translation】 English version: The charcoal piles of Qingtai are like mountains, and the wells of the North Palace overflow. I find joy in Chan meditation, which slightly aligns with the nine stages of practice. The effort of reciting scriptures gradually delves into the three secrets of body, speech, and mind. The fragrant duruo (herb) in the mountains has the pleasure of being accompanied by pines and bamboos; the zither played in the caves is not without the charm of bili (Ficus pumila) and nuluo (a kind of vine). In addition to cultivating virtue, it is enough to find contentment. In the past, Han Boxiu and Mei Zhongzhen both sought the friendship of Yang Zhong and Qiu Zhong; Zheng Xuan and Lin Lu became famous through the recommendation of Ping Yi; Zhou Dang's reputation spread far and wide in Taiyuan. Some people can give up even a hundred yi (ancient unit of weight) of gold, considering a thousand gold not precious, taking pine nuts as food and pu gen (cattail root) as clothing. But none of them have soared into the realm of Tathata (suchness) like me, returning to the ocean of Dharma. The four white cranes ridden by Brahma (the creator god), gather in the gardens and sing to each other; the thousand steeds ridden by Indra (the king of gods), walk cramped in the hills and gardens. Even if one can achieve one of these, people might still marvel; if one can achieve both, how magnificent it would be! Therefore, the flowing water I look south to is already similar to the rivers of Lüliang; the mountains I look north to are like the mountains of Wu'an. Why would I still miss Xupu, still yearn for Qiangtai? Cherishing that abandoned Han Pond, longing for that desolate valley. Seeking each other with these, our hearts can be understood. I have long been tired of the mundane world, and originally had the ambition to transcend the world. In addition, believing in the Nitya (eternal) true mind, reciting and comprehending the principle of Hetu-phala (cause and effect), I am even more eager to cultivate myself and seek friends. I often want to climb Queyue Ridge, enjoy the shade under the Yange Pine, draw the clear spring of Xuanyu Source, and untie the Lianhua Sword. But the limitations of the fence make it impossible for me to escape the shackles of the world. Often sitting on Xiang Xu's bed, I always think of Guan Ning's recluse couch. Dreaming of Kuang Mountain and sighing, thinking of Huan Wen's Huan Pavilion and lingering. The boundless Cang River between the white clouds, without the opportunity to go, how can my hard work be relieved? Thinking that no gold and jade can be preserved for long, it is also like the weak water that is difficult to navigate. So I write a letter to the Green Bird, even if separated by a long distance. Looking forward to the beautiful news like red jade, like cranes hoping for a family letter to replace xuan cao (daylily), to comfort homesickness. If one achieves one's ambition, one forgets one's words, why say more about these? Dharma-cakra (the wheel of Dharma) bows its head, bows its head. Letter to Dharma Master Yue Shen Yue Zhou Zhongshu, with elegant demeanor and lofty aspirations, entrusts his ambitions to seclusion and the distant. His sincere emotions and simple charm are as pure and noble as ice and osmanthus. Since I met you and lived in seclusion together, it has been more than twelve years. We have been working together morning and evening, without a day of temporary separation. Whenever we have a vacation and bathe, leisurely and carefree, when there is no official business, have we not always visited Cishan in the north and resided and feasted in the south? In the spring mornings, we listen to the birds singing together, and in the autumn nights, we enjoy the moon together in the wind. It's not just talk, it's all real things. Your appearance and smile are vivid in my mind, and your words and laughter still echo in my ears.

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宿草既陳楸槚將合。眷往懷人情不勝慟。此生篤信精深甘此藿食。至於歲時。苞篚每見請求。凡厥菜品必令以薦。弟子輒靳而後與用為歡謔。其事未遠。其人已謝。昔之諧調倏成悲緒。去冬今歲人鬼見分。石耳紫菜愴焉興想。淚下不禁。指遣恭送以充蔬僧一飯。法師與周情期契闊。非止恒交。覽物存舊彌當楚切。痛矣如何。往矣奈何。弟子沈約和南。

與印阇梨書

梁劉之遴

大喜稽首和南。大喜精誠無感奄丁禍罰。攀號永往五內屠鲙。自咎自悼萬歿何補。慈母臨終正念不亂。系想諸佛及本師。至乎壽盡。凡夫戀著母子恩深。嬰此長別肝心破潰。不能自任遺旨。以三十兩上金。奉別充道場功德。九月二十八日奉營安厝。終始永畢不可復希。長號懊惱無心茍存。伏度聞問。理垂哀愍。所希運心救拔。必使亡靈游于凈土。不圖此啟臨紙崩絕。大喜和南。

與云僧正書

梁王筠

弟子孤子筠頓首稽首和南。弟子釁結幽明備嬰荼蓼。攀援崩踴肌髓糜潰。尋繹煩冤肝腸寸斷。號天叫地永隔精誠。捨命捐軀終無補益。思欲仰福廣為法事。以申罔極之痛。少寄迫慕之誠。鑄像度僧仰遵法教。建齋設會務依經典。敷說大乘誘度群生。其福不淺。仰惟大正法師。道心純淑至德凝深。智苞空有照通真

俗。多聞不窮機辯無礙。一代師匠四海推崇。弟子宿植善因早蒙親眷。情同骨肉義等金蘭。外書所謂冥契神交。內典則為善友知識。敬藉微緣敢陳大愿。來歲夏中欲仰請講說。弘法之情既無彼此。眷愛之深特希降屈。公私道俗要請既多。故預咨聞。必愿允遂。豈圖一旦忽有斯白。臨紙崩衄厝言無次。弟子孤子王筠頓首頓首稽首和南。

與長沙王別書

梁王筠

筠頓首頓首。高秋凄爽。體中何如。愿比勝約。承入東禮拜用深傾仰。昔藩后遨遊不無是事。或龍舟水嬉。或臨川送遠。縱金飛旆泛此安流。猶復見重良書。以為盛德。未有選日簡辰。歸誠繫念。尋法城之遊。逗祇園之聚。翹心讚歎無以譬說。仆風疾增瘵。蹇廢蓬門。不獲執離。彌深傾懣。愿敬勖。白書不次。王筠頓首頓首。

答云法師書

梁劉孝綽

孝綽和南。辱誨垂示。敕旨所答劉太僕思效啟。義窮深遠語兼巧便。伏聞希有身心踴躍。昔戈盾夾車。備不虞于周后。兵旗引駕。防未然于漢君。斯皆執心黃屋瑞無紺馬。事極寰㝢之中。理隔天人之外。皇上自茲善覺。降跡閻浮。以住地之心。行則天之化。故能慈導三有仁濟萬物。猶以法藥未周寶船不倦。解劍卻蓋躬詣道場。瑞花承足。人觀雕輦之盛金輪啟路。物睹重英之飾。

【現代漢語翻譯】 現代漢語譯本：

俗人王筠冒昧進言。法師您學識淵博，辯才無礙，是一代宗師，四海敬仰。弟子我宿世種下善因，早蒙親眷關懷。我們情同手足，義結金蘭，如同外書所說的『心神相契』，內典所說的『善友知識』。我懷著敬仰之心，冒昧地陳述我的願望：明年夏天，想恭請您來講解佛法。弘揚佛法之心，我們沒有彼此之分；眷愛之情深厚，特別希望您能屈尊應允。無論是官方還是民間，道士還是俗人，都紛紛請求，所以預先稟告您，務必希望您能答應。豈料突然聽到這樣的訊息，臨紙悲痛不已，語無倫次。弟子孤子王筠頓首頓首，稽首和南（梵語，意為敬禮）。

與長沙王的告別書

梁朝 王筠

筠頓首頓首。高秋時節，天氣清冷。您的身體怎麼樣？希望比之前更好。聽說您進入東宮禮拜，我非常傾慕仰望。過去諸侯出遊，也並非沒有這樣的事情。或者乘坐龍舟在水上嬉戲，或者在河邊送別遠行的人。即使是高舉金色的旗幟，在平靜的河流上泛舟，仍然重視美好的書信，認為這是盛德的表現。但從未有過選擇吉日良辰，一心歸誠，尋訪佛法之城，聚集在祇園（Jetavana，佛教最早的寺院之一）的盛況。我內心讚歎，無以言表。我風疾加重，身體衰弱，只能閉門不出，不能親自送別，心中更加鬱悶。愿您多多保重。匆忙寫信，不成體統。王筠頓首頓首。

回覆云法師的信

梁朝 劉孝綽

孝綽和南（梵語，意為敬禮）。承蒙您的教誨和指示。奉旨回覆劉太僕思效的啟事，義理深遠，言辭巧妙。聽聞之後，我感到非常稀有，身心都感到歡欣鼓舞。過去，周天子的車駕旁有戈和盾護衛，是爲了防備意外；漢朝的君王出行時，有兵旗引導，是爲了防患於未然。這些都是因為他們內心執著于帝王的地位，認為只有黃屋（帝王的車蓋）和瑞獸紺馬才能象徵他們的尊貴。這些事情雖然在人世間達到了極致，但從道理上來說，卻與天人的境界相隔遙遠。當今皇上自從覺悟之後，降臨人間，以佛的住地之心，行使上天的教化，所以能夠慈悲地引導三有（欲界、色界、無色界）眾生，仁愛地救濟萬物。皇上仍然認為佛法之藥尚未普及，寶船（比喻佛法）不敢懈怠，解下佩劍，放下車蓋，親自前往道場。瑞花承托著他的雙足，人們看到雕飾華麗的車輦，如同金輪開路一般；萬物也看到了重重光輝的裝飾。

【English Translation】 English version:

A commoner, Wang Jun, dares to speak. Venerable Master, you are erudite and eloquent, a master of your generation, revered by all. Your disciple has planted good seeds in previous lives and has long been cared for by relatives. Our feelings are like siblings, and our bond is like sworn brothers, like 'spiritual communion' in secular books, and 'good friends and knowledge' in the inner scriptures. With reverence, I dare to express my great wish: next summer, I would like to respectfully invite you to lecture on the Dharma. In the spirit of propagating the Dharma, we have no distinction between ourselves; with deep affection, I especially hope that you will condescend to accept. Whether official or civilian, Taoist or secular, many are requesting, so I inform you in advance, hoping that you will grant my wish. Unexpectedly, such news suddenly arrived, and I am overwhelmed with grief as I write, my words incoherent. Your disciple, the orphaned Wang Jun, bows his head repeatedly, prostrates and pays homage (Namah, Sanskrit for reverence).

A Farewell Letter to the King of Changsha

Wang Jun of the Liang Dynasty

Jun bows his head repeatedly. It is a bleak and crisp autumn. How is your health? I hope it is better than before. I heard that you entered the Eastern Palace to worship, and I deeply admire you. In the past, princes and nobles also had such outings. Either riding dragon boats on the water or seeing off travelers by the river. Even with golden banners flying and sailing on calm waters, they still valued beautiful letters, considering it a sign of great virtue. But there has never been a selection of auspicious days and times, with sincere devotion, to visit the city of Dharma and gather at Jetavana (one of the earliest Buddhist monasteries). My heart is filled with praise, beyond words. My wind disease has worsened, and my body is weakened. I can only stay at home, unable to see you off in person, which makes me even more depressed. I wish you good health. This letter is written in haste and is disorganized. Wang Jun bows his head repeatedly.

Reply to Dharma Master Yun

Liu Xiaochuo of the Liang Dynasty

Xiaochuo pays homage (Namah, Sanskrit for reverence). Thank you for your teachings and instructions. I was ordered to reply to the memorial of Liu Taipu Sixiao, which is profound in meaning and skillful in language. After hearing it, I felt it was very rare, and my body and mind were filled with joy. In the past, the Zhou Emperor had spears and shields guarding his carriage to prepare for the unexpected; the Han Emperor had military flags leading the way to prevent unforeseen events. These were all because they were attached to their imperial status, believing that only the yellow canopy (the Emperor's carriage cover) and auspicious dark horses could symbolize their nobility. Although these things reached their peak in the human world, in terms of principle, they were far removed from the realm of gods and humans. Since His Majesty awakened, he descended to the human world, using the mind of the Buddha's abode to carry out the teachings of Heaven, so he can compassionately guide the beings of the Three Realms (the desire realm, the form realm, and the formless realm) and benevolently save all things. His Majesty still believes that the medicine of the Dharma has not yet been popularized, and the treasure ship (a metaphor for the Dharma) dares not slacken. He unfastened his sword and lowered his canopy, personally going to the monastery. Auspicious flowers supported his feet, and people saw the ornate carriage, like the golden wheel opening the way; all things also saw the decorations of multiple glories.

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顯實開權事均祇鷲。本無四畏寧慮五怨。思效遂膚引梁丘隨劍之說。日磾觸瑟之辭。何異回龍象于兔徑。注江海于牛跡。聖旨慇勤曲相誘喻。豈直凈一人之垢衣。將以破群生之暗室。弟子世傳正見幼睹真言。但惑網所縈塵勞自結。微因宿植仰逢法教。親陪寶座預餐香缽。復得俱聽一音共聞八解。庶因小葉受潤大云。猥蒙開示。深自慶幸。不勝歡喜。略附陳誠。劉孝綽和南。

遼陽山寺愿文

盧思道

齊興二十有三載。區宇又安。列聖重光百神受職。天平地成禮諧樂暢。劍戟云鑄江海無波。皇帝體膺上哲運鐘下武以至德字黔首。大明臨赤縣。深仁俯漏惠化潛通。榮鏡六幽照蘇八表。唐旌已立。芻輿不遠而至。殷網既開。肖翹咸遂其所。壞凝休氣渚幕榮光。玄扈造符翠媯啟箓。阿閣朝諠棘林夜靜。西管協律南鬯迎神。衣魚操龜之俗。懷音請吏。反踵修股之渠。膜拜空首。四海懾然中外禔福。尉候無警書軌大同。猶以為負扆垂旒人世微業。功成治定域中小道。投心覺海束意玄門。手執明珠頂受甘露。調御天人。不徇巖廊之重。明行具足。寧屑𫌯冕之尊。十力四心東漸西被。日月出矣。風雨潤之。屠門飽肆。化成嚴凈之所。蜉蝣蟪蛄。網于仁壽之域。參墟奧壤王跡所基。密都是宅別館攸在。襟帶遐長原陸爽

【現代漢語翻譯】 現代漢語譯本： 顯現真實、開啟方便之法，這些事蹟都發生在祇園精舍和鷲峰山（Grdhakuta，又名靈鷲山，佛陀說法之地）。本來就沒有四種恐懼，哪裡需要擔心五種怨恨？想要傚法遂膚引薦梁丘據，以及日磾（Jin Midi，漢朝大臣）觸瑟的典故。這和在兔子走的小路上回轉龍象，在牛蹄印中注入江海有什麼區別？聖上的旨意慇勤懇切，委婉地誘導開悟，難道僅僅是爲了洗凈我凈一人（指弟子自己）的垢衣，而是要打破所有眾生的黑暗房間。弟子我世代相傳正見，從小就聽聞真實的教言，只是被煩惱之網所纏繞，被塵世的勞苦所束縛。因為過去種下的微小善因，才有幸仰慕遇到佛法的教導。親身侍奉在您的寶座旁，有幸品嚐您的香缽之食。又能一同聽聞佛陀的音聲，共同領悟八種解脫之法。希望能夠因為小小的樹葉而受到大云的滋潤，冒昧地懇請您開示。內心深感慶幸，歡喜無量。略微陳述我的誠意。劉孝綽稽首敬上。

遼陽山寺愿文

盧思道

齊興二十三年，天下安定，各位聖明的君主重現光輝，各路神祇都各司其職。天地太平，禮儀和諧，音樂流暢。兵器熔鑄成農具，江海沒有波瀾。皇帝陛下秉承上古聖哲的智慧，運用下武的功德，用至高的德行來愛護百姓，偉大的光明照耀著中國大地。深厚的仁愛俯身施予，惠澤潛移默化地流通。光榮的鏡子照亮了六合幽冥，照亮了四面八方。唐堯的旌旗已經樹立，進獻貢品的車輛不遠萬里而來。殷商的羅網已經解開，各種鳥獸都能遂其所願。消散了凝結的邪氣，渚幕充滿了光榮。玄扈（神鳥名）帶來了符瑞，翠媯（傳說中的舜的樂官）開啟了祥瑞的徵兆。阿閣（宮殿）里早晨喧鬧，棘林（宮廷）里夜晚安靜。西方的樂官協調音律，南方的巫師迎接神靈。那些過去像衣魚一樣操縱龜甲占卜的習俗，現在都懷著美好的願望來請求官吏的幫助。那些過去像反踵修股一樣的人，現在都虔誠地膜拜。四海都感到敬畏，國內國外都得到幸福。邊境沒有警報，文字和交通都實現了統一。即使這樣，仍然認為身居帝位，治理人世，只是微不足道的功業。即使功成名就，天下太平，也只是世俗的小道。所以要將心投入覺悟的海洋，將意念寄託于玄妙的佛門。雙手捧著明珠，頭頂接受甘露。調御天人（佛的稱號），不貪戀朝廷的權位。明行具足（佛的稱號），不屑於王侯的尊榮。佛的十種力量和四種心願，向東方和西方傳播。如同日月出現，風雨滋潤萬物。即使是屠宰場這樣充滿殺戮的地方，也能轉化為莊嚴清凈的場所。即使是蜉蝣和蟪蛄這樣短命的生物，也能生活在仁愛長壽的國土。參星和墟星所對應的偏遠地區，是古代帝王建功立業的基礎。密都（地名）是住宅，別館也在那裡。山河壯麗，原野開闊。

【English Translation】 English version: Manifesting the real and opening the expedient, these events all occurred at Jetavana (祇園精舍) and Grdhrakuta (鷲峰山, also known as Vulture Peak, where the Buddha preached). Originally, there were no Four Fears, so why worry about the Five Grievances? Wanting to emulate Sui Fu recommending Liang Qiu Ju, and Jin Midi (日磾, a Han Dynasty official) touching the zither. How is this different from turning dragons and elephants on a rabbit's path, or pouring rivers and seas into an ox's footprint? The Holy One's intention is earnest and sincere, subtly inducing enlightenment, not just to cleanse the soiled robe of myself alone (referring to the disciple himself), but to break the dark room of all sentient beings. I, a disciple, have inherited the correct view through generations and have heard the true words since childhood, but I am entangled by the net of afflictions and bound by the labors of the world. Because of the small good causes planted in the past, I am fortunate to admire and encounter the teachings of the Dharma. Personally attending by your precious seat, I am fortunate to taste the food from your fragrant bowl. And also to hear the Buddha's voice together, and jointly comprehend the Eight Liberations. I hope to be nourished by the small leaf and the great cloud, and presumptuously request your enlightenment. I feel deeply fortunate and immeasurably joyful. I briefly state my sincerity. Liu Xiaochuo bows respectfully.

The Vows of Liaoyang Mountain Temple

Lu Sidao

In the twenty-third year of the Qi Xing era, the world is at peace, and the enlightened rulers have restored their glory, and all the gods are performing their duties. Heaven and earth are at peace, rituals are harmonious, and music is flowing. Weapons are melted into farming tools, and the rivers and seas are without waves. His Majesty the Emperor upholds the wisdom of the ancient sages and uses the merits of martial prowess to cherish the people with supreme virtue, and great light shines upon the land of China. Deep benevolence is bestowed downwards, and grace flows imperceptibly. The glorious mirror illuminates the six realms of darkness and shines in all directions. The banners of Tang Yao have been erected, and the carts bringing tributes come from afar. The nets of Yin Shang have been opened, and all kinds of birds and beasts can fulfill their desires. The solidified evil qi has dissipated, and the Zhumu (渚幕) is filled with glory. Xuanhu (玄扈, a mythical bird) brought auspicious omens, and Cui Kui (翠媯, a legendary music official of Shun) initiated auspicious signs. The A Pavilion (阿閣, palace) is noisy in the morning, and the Jilin (棘林, palace) is quiet at night. The western musicians coordinate the tunes, and the southern shamans welcome the gods. Those customs of manipulating tortoise shells for divination like clothes moths in the past, now come with good wishes to request the help of officials. Those people who used to be like "reversed heels and long thighs" now prostrate themselves reverently. The four seas are in awe, and both domestic and foreign countries are blessed. There are no alarms at the borders, and writing and transportation have achieved unification. Even so, it is still considered that being in the position of emperor and governing the world is only a trivial achievement. Even if one achieves success and the world is at peace, it is only a small path of the world. Therefore, one must devote one's heart to the ocean of enlightenment and entrust one's mind to the profound gate of Buddhism. Holding the bright pearl in both hands and receiving the nectar on the head. Taming humans and gods (an epithet of the Buddha), not coveting the power of the court. Complete in clear conduct (an epithet of the Buddha), not disdaining the honor of kings and lords. The ten powers and four minds of the Buddha spread to the east and west. Like the sun and moon appearing, and the wind and rain nourishing all things. Even slaughterhouses, places full of killing, can be transformed into solemn and pure places. Even ephemeral beings like mayflies and cicadas can live in a land of benevolence and longevity. The remote areas corresponding to the Shen and Xu stars are the foundation for the ancient emperors to establish their achievements. Mi Du (密都, place name) is a residence, and the villas are also there. The mountains and rivers are magnificent, and the plains are vast.

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秀。高巖郁起作鎮東偏。峰羅群玉。鷲頭之狀非美。岫列三珠。雞足之形可陋。洞穴循風。生和雅之曲。圓珠積水。流清妙之音。於時玉燭調年金商在律。職方具禮旋駕西巡。六龍齊轡七萃按部。雷動云移凝鑾佇蹕。乃建仁祠于彼勝地。成之不日。既麗且康。昔周夜初明漢池云鑿。事隔荒裔道若存亡。哲王馭歷弘濟區有。前聖后聖旦暮為期。以此勝因仰為武皇。成帝及清廟聖靈。愿西遇彌陀上征兜率。雄視三界高臨四衢。百年之神俯輕羣后。一音所導遠同佛日。皇太后福逾姜水祉邁塗山。壽比太陰業均厚載。聖主齊明雨曜合德二儀。受錄錯于靈河。開金簡于仙岳龍。官鳥紀。未可匹其光大像天任地。焉能喻其長久。皇太子德茂元良道高上嗣。牢籠啟誦孕育莊丕。六宮眷屬諸王昆弟。皆智慧莊嚴玉華松茂。永侍披香長固磐石。以茲博利被于萬品。當使法界虛空生靈動植。俱沐定水同蔭法雲。斯誓或差。無取正覺。

北齊武成帝以三臺宮為大興聖寺詔

魏收

門下皇居帝邑揆日瞻星。仞雉有常幾席斯在。雖今古推移文質代變。而成世作范。義貴適時。朕奄家四海作孚萬國。當陽負扆深存庇甿。濟下利物無忘懷抱。昭仁訓儉不遺造次。今臨向聽朝咸極崇廣。宴息之所不乏溫華。每謂為之者勞。居之者逸。

至於離宮別館。有時游幸。耳目所及聊可忘懷。而乃千門洞啟萬柱周架。上迫雲漢下臨雷雨。巧極金銅麗殫珠璧眷然長想。良非宿心。三臺並列蕪穢自久。天保之末。經構甫興。仍創棟宇。規摹宏博。有司過實匠人逞巧。萌庶勞止縻費難量。既非殿寢正所。便為虛衛之地。凝華生白經歷歲年。不剪茅茨事頗逼下。卑其宮室有可庶幾。顧茲侈麗豈伊寧處。自魏朝失政。九域崩離人神無主。實求明聖。我太祖獻武皇帝。握茲干紀執斯地絡。懸持日月嘯吒風雲。糾忠貞以成務。感靈徴而大造。爰以克定之初。躬圖道場之業。神蹟冥果理燭幽明。朕嗣應寶祚永惟家祉。仰祇先志尚竦玄門。思展聿修之重。念歸喜舍之大。肌膚匪吝國城何寶。期濟率土至於圓極。可以三臺宮為大興聖寺。此處極土木之壯。窮丹素之妍。奇怪備于刻削。光華畢於圖彩。顧使靈心盻饗神物奔會。真覺惟寂有感必通。化為凈土廣延德眾。心若琉璃法輪常轉。灑甘露于大千。照慈燈于曠劫。

後周明帝修起寺詔

制詔。孝感通神瞻天罔極。莫不布金而構祇洹。流銀而成寶殿。方知鹿苑可期鶴林無遠。敢緣雅頌仰藉莊嚴。欲使功侔天地興歌不日。可令太師晉國公總監大陟岵大陟屺二寺營造。

隋文帝為太祖武元皇帝行幸四處立寺建碑詔

【現代漢語翻譯】 現代漢語譯本：至於那些離宮別館，即使偶爾遊玩，耳目所及之處或許能讓人暫時忘卻煩惱。然而，千門萬戶洞開，無數柱子環繞支撐，向上逼近雲霄，向下彷彿身臨雷雨之中。金銅的精巧達到極致，珠玉的光麗也全部展現，讓人流連忘返，這實在不是我原本的心意。三臺宮並列荒廢已很久了，天保末年，才剛剛開始興建，又新建造了許多殿宇，規模宏大。主管官員追求過度的奢華，工匠們也極力炫耀技巧，百姓勞累不堪，耗費的錢財難以估量。這裡既不是正式的殿寢所在，就成了空虛的守衛之地。凝華生白，歲月流逝，不修剪茅草屋頂，這件事很接近下民的生活。降低宮室的規格或許還有希望，但看看這奢靡華麗的景象，哪裡能讓人安寧呢？自從魏朝失去政權，天下分裂，人民和神靈都失去了依靠，都在尋求英明的聖人。我的太祖獻武皇帝，掌握著天地的綱紀，執掌著山川的脈絡，氣勢如懸掛的日月，怒吼如呼嘯的風雲，糾集忠貞之士來完成大業，感應到神靈的徵兆而成就偉大的事業。因此在平定天下之初，就親自規劃道場的建設。神蹟和冥冥中的果報，道理照亮了幽暗和光明。我繼承了皇位，永遠想著家族的福祉，仰慕先帝的遺志，崇尚玄妙的佛門，想要擴充套件先帝未竟的事業，想到皈依佛門喜舍的偉大。即使是肌膚也不吝惜，何況是國家城池這樣的寶物呢？希望救濟天下百姓達到圓滿的境界。可以將三臺宮改為大興聖寺。這裡彙集了土木工程的壯麗，窮盡了丹青顏色的妍麗，奇異的景象都體現在雕刻之中，光華都展現在圖畫色彩之中。希望使靈心能夠得到饗宴，神物能夠奔赴彙集。真正的覺悟是寂靜的，但有感應就必定能溝通。將這裡化為凈土，廣為延請有德之人。心像琉璃一樣純凈，法輪永遠轉動。將甘露灑向大千世界，將慈悲的明燈照亮漫長的劫數。 後周明帝修起寺詔 制書詔令：以孝心來感通神靈，對天的敬畏之心沒有窮盡。沒有不捐獻黃金來建造祇洹精舍（Jetavana Vihara，佛陀居住的精舍），用白銀來建成寶殿的。這樣才知道鹿苑（Mrigadava，佛陀初轉法輪之地）可以期望，鶴林（ শাল樹林，佛陀涅槃之地）也不遙遠。希望憑藉雅頌之聲，仰仗佛法的莊嚴，想要使功德與天地相比，興建佛寺的歌頌之聲指日可待。可以命令太師晉國公總監大陟岵寺和大陟屺寺的營造。 隋文帝為太祖武元皇帝行幸四處立寺建碑詔

【English Translation】 English version: As for those detached palaces and villas, even occasional visits might offer temporary relief from worries through what the eyes and ears perceive. However, with thousands of doors wide open and countless pillars surrounding and supporting, reaching up to the clouds and down as if amidst thunder and rain, the exquisite craftsmanship of gold and bronze reaching its peak, and the splendor of pearls and jade fully displayed, causing one to linger with longing, this is truly not what I originally intended. The Three Platforms Palaces have been desolate for a long time. Only at the end of the Tianbao era did construction begin, and many new halls were built, with grand scale. The officials in charge pursued excessive luxury, and the artisans exerted their skills to show off, causing the people to be exhausted and the money spent to be immeasurable. Since this is not the formal residence, it becomes a place of empty guarding. The dew congeals and turns white, and years pass by. Not trimming the thatched roof is close to the life of the common people. Lowering the standards of the palaces might offer some hope, but looking at this extravagant scene, how can one find peace? Since the Wei dynasty lost power, the world was divided, and the people and gods lost their reliance, all seeking an enlightened sage. My Grand Ancestor, the Xianwu Emperor, grasped the principles of heaven and earth, and held the veins of mountains and rivers. His aura was like the suspended sun and moon, and his roar was like the howling wind and clouds. He gathered loyal and righteous people to accomplish great deeds, and sensed the omens of the gods to achieve great undertakings. Therefore, at the beginning of pacifying the world, he personally planned the construction of the Daog場 (Dharma practice place). The divine traces and karmic consequences in the dark illuminate the darkness and light. I inherited the throne, always thinking of the family's well-being, admiring the late emperor's legacy, and respecting the profound Buddhist teachings. I want to expand the unfinished business of the late emperor, and think of the greatness of taking refuge in Buddhism and giving with joy. Even my skin is not spared, let alone treasures like the country and cities? I hope to save the people of the world and reach the state of perfection. The Three Platforms Palaces can be converted into Daxing Sheng Temple (Great Flourishing Holy Temple). Here gathers the magnificence of civil engineering, and exhausts the beauty of danqing (traditional Chinese painting) colors. Strange scenes are embodied in carvings, and brilliance is displayed in paintings and colors. I hope that the spiritual heart can be feasted, and the divine objects can rush to gather. True enlightenment is silent, but with feeling, there will surely be communication. Transform this place into a pure land, and widely invite virtuous people. The heart is as pure as琉璃 (lapis lazuli), and the Dharma wheel turns forever. Sprinkle甘露 (Amrita, nectar) on the great thousand worlds, and illuminate the long kalpas with the lamp of compassion. Edict of Emperor Ming of the Later Zhou Dynasty on the Construction of Temples Imperial edict: Using filial piety to move the spirits, and having boundless reverence for heaven. There is no one who does not donate gold to build祇洹精舍 (Jetavana Vihara, the monastery where the Buddha resided), and use silver to build treasure halls. Only then do we know that鹿苑 (Mrigadava, the place where the Buddha first turned the Dharma wheel) can be expected, and鶴林 (Shala Grove, the place where the Buddha entered Nirvana) is not far away. I hope to rely on the sounds of elegant odes and hymns, and rely on the solemnity of Buddhism, wanting to make the merits comparable to heaven and earth, and the songs of praise for the construction of temples will be just around the corner. The Grand Tutor, Duke of Jin, can be ordered to oversee the construction of the Da Zhuhu Temple and Da Zhiqi Temple. Edict of Emperor Wen of the Sui Dynasty on Establishing Temples and Erecting Steles in the Four Places Visited by Emperor Wu Yuan

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李德林

門下風樹弗靜隙影如流。空切欲報之心。徒有終身之慕。伏惟太祖武元皇帝。窮神儘性。感穹昊之靈。膺箓合圖。開炎德之紀。魏氏將謝躬事經綸。周室勃興同心匡贊。間關二代造我帝基。猶夏禹之事唐虞。晉宣之輔漢魏。往者梁氏將滅。親尋構禍蕭察稱兵。擁眾據有襄陽。將入魏朝。狐疑未決。先帝出師樊鄧飲馬漢濱。彼感威懷連城頓顙。隋郡安陸未即從風。敵人騁輔車之援。重城固金湯之守。乃復練卒簡徒。一舉而克。始於是日遂啟漢東。蕭繹往在江陵。後梁稱制。外通表奏陰有異圖。心跡之間未盡臣節。王師薄伐帝旅推鋒。誅厥放命繼其絕祀。有齊未亡兇徒孔熾。連山巨防艱危萬重。晉水之陽是其心腹。於是鳴[蒠-心+(冗-幾+(止*(ㄇ/又)))]執鉞假道北鄰。皮服欽風煙隨霧集。懸兵萬里直指參墟。左縈右拂麻積草靡。雖事未既功。而英威大振。齊人因以挫衄。周武賴以成功。尚想王業之勤。遠惟風化之始。率夷狄而制東夏。用偏師而取南國。豈徒湯征葛伯周伐崇侯而已哉。積德累功福流後嗣。俾朕虛薄君臨區有。追仰神猷。事冥真寂。降生下土權變不常。用輪王之兵。伸至人之意。百戰百勝為行十善。故以干戈之器已類香華。玄黃之野久同凈國。思欲崇樹寶剎經始伽藍。增

長福因微副幽旨。昔夏因導水尚且銘山。周曰巡遊有聞勒石。帝王紀事。由來尚矣。其襄陽隨州江陵晉陽。並宜立寺一所。建碑頌德。庶使莊嚴寶坊比虛空而不壞。導揚茂實同天地而長久。

隋高祖于相州戰場立寺詔

門下昔歲周道既衰。群兇鼎沸。鄴城之地寔為禍始。或驅逼良善。或同惡相濟。四海之內過半豺狼。兆庶之廣咸憂吞噬。朕出車練卒。盪滌妖丑。誠有倒戈。不無困戰。將士奮發肆其威武。如火燎毛始無遺燼。於時朕在廊廟任當朝宰。德慚動物民陷網羅。空切罪己之誠。唯增見辜之泣。然兵者兇器。戰實危機。節義之徒輕生忘死。干戈之下又聞徂落。興言震悼日久逾深。永念群生蹈兵刃之苦。有懷至道興度脫之業。物我同遇觀智俱愍。思建福田神功祐助。庶望死事之臣。菩提增長。悖逆之侶。從闇入明。並究苦空咸拔生死。鯨鯢之觀。化為微妙之臺。龍蛇之野。永作頗梨之鏡。無邊有性盡入法門。可於相州戰地。建伽藍一所立碑紀事。其營構制度置僧多少。寺之名目有司詳議以聞。

隋煬帝行道度人天下敕

大業三年正月二十八日。菩薩戒弟子皇帝。總持稽首和南十方。一切諸佛十方一切尊法十方一切賢聖。

竊以妙靈不測。感報之理遂通。因果相資。機應之徒無爽。是

【現代漢語翻譯】 現代漢語譯本 長福因為細微的旨意而輔助君王。過去夏朝因為疏導洪水尚且在山崖上銘刻功績。周朝的巡遊有值得稱道的就刻在石頭上。帝王記載事蹟，由來已久。所以在襄陽、隨州、江陵、晉陽，都應該建立寺廟一座，建立碑文歌頌功德。希望莊嚴的寶剎能像虛空一樣不會毀壞，弘揚的功德能像天地一樣長久。 隋高祖在相州戰場建立寺廟的詔書 門下，過去周朝的統治已經衰敗，各種兇惡勢力像鼎沸騰一樣出現。鄴城這個地方實在是禍亂的開始。有的人驅趕逼迫善良百姓，有的人和壞人互相勾結。全國有一半的地方都是豺狼當道，廣大的老百姓都擔心被吞噬。我率領軍隊操練士兵，掃蕩邪惡醜陋的勢力。確實有倒戈來降的，但也有頑固抵抗的。將士們奮勇殺敵，像用火燒毛一樣不留一點灰燼。當時我在朝廷擔任宰相，慚愧自己的德行不足以感化百姓，讓百姓陷入困境。只能深切地反省自己的罪過，增加愧疚的眼淚。但是戰爭是兇器，戰鬥實在是危險的事情。有節義的人輕視生命忘記死亡，在戰爭中又聽到有人犧牲。想到這些就感到震驚和悲痛，時間越久越深刻。永遠想著百姓遭受戰爭的痛苦，懷著最高的佛法來興辦超度的事業。把眾生和自己看作一樣，用智慧和慈悲來憐憫。想建立福田，希望神靈保佑幫助。希望那些為國犧牲的將士，菩提心增長。那些叛逆的同夥，從黑暗走向光明。都能明白苦和空，都能脫離生死輪迴。把像鯨魚一樣兇惡的景象，化為微妙的佛臺。把像龍蛇一樣混亂的荒野，永遠作為清澈的鏡子。讓無邊無際的有情眾生都進入佛法的大門。可以在相州戰場，建立伽藍（寺廟）一座，立碑記載這件事。關於寺廟的營建規模、制度、安置僧人的數量，寺廟的名字，由有關部門詳細商議後上報。 隋煬帝推行佛法度化天下的敕令 大業三年正月二十八日，菩薩戒弟子皇帝，總持（隋煬帝的法號）稽首敬禮十方一切諸佛，十方一切尊法，十方一切賢聖。 我認為玄妙的靈性不可測度，感應和報應的道理是相通的。因果互相資助，機緣和迴應之間沒有差錯。這是

【English Translation】 English version Changfu assisted the emperor because of subtle intentions. In the past, the Xia dynasty even inscribed mountains for guiding water. The Zhou dynasty recorded meritorious deeds on stone during inspections. Emperors recording events has been a long-standing tradition. Therefore, in Xiangyang, Suizhou, Jiangling, and Jinyang, a temple should be established in each place, and a stele should be erected to praise their virtues. It is hoped that the solemn and precious temples will be as indestructible as the void, and that the propagated merits will be as lasting as heaven and earth. Edict of Emperor Gaozu of the Sui Dynasty on Establishing a Temple on the Battlefield of Xiangzhou To the Ministry: In the past, the Zhou dynasty had declined, and various evil forces arose like boiling water. The land of Yecheng was truly the beginning of the disaster. Some drove and oppressed good people, while others colluded with the wicked. More than half of the country was dominated by wolves, and the vast majority of people were worried about being devoured. I led troops to train soldiers and sweep away the evil and ugly forces. There were indeed those who defected and surrendered, but there were also those who stubbornly resisted. The generals and soldiers bravely fought the enemy, like burning hair without leaving any ashes. At that time, I was serving as prime minister in the court, ashamed of my lack of virtue to influence the people and lead them into trouble. I can only deeply reflect on my sins and increase my tears of guilt. However, war is a fierce weapon, and battle is truly a dangerous thing. People of integrity disregard life and forget death, and in the war, I heard of more sacrifices. Thinking of these, I feel shocked and grieved, and the longer the time, the deeper the feeling. Forever thinking of the suffering of the people in war, I cherish the highest Dharma to promote the cause of salvation. I regard all beings as the same as myself, and have compassion with wisdom and compassion. I want to establish a field of merit, hoping that the gods will bless and help. I hope that those generals and soldiers who sacrificed their lives for the country will increase their Bodhi mind. Those rebellious accomplices will move from darkness to light. They can all understand suffering and emptiness, and they can all escape the cycle of birth and death. Transform the ferocious sight like a whale into a subtle Buddha platform. Let the chaotic wilderness like dragons and snakes forever be a clear mirror. Let all sentient beings without boundaries enter the gate of Dharma. A Sangharama (temple) can be built on the battlefield of Xiangzhou, and a stele can be erected to record this event. Regarding the construction scale, system, number of monks to be placed in the temple, and the name of the temple, the relevant departments should discuss in detail and report. Edict of Emperor Yang of the Sui Dynasty on Promoting Buddhism and Saving the World On the 28th day of the first month of the third year of the Daye era, the Emperor, a disciple of the Bodhisattva precepts, Zongchi (Emperor Yang's Dharma name), bows and pays homage to all Buddhas in the ten directions, all honored Dharmas in the ten directions, and all virtuous sages in the ten directions. I believe that the mysterious spirituality is immeasurable, and the principles of karma and retribution are interconnected. Cause and effect assist each other, and there is no error between opportunity and response. This is

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以初心爰發。振動波旬之宮。一念所臻。咫尺道場之地。雖則聚沙蓋鮮。實覆匱于耆山。水滴已微。乃濫觴於法海。弟子階緣宿殖。嗣膺寶命臨御區宇。寧濟蒼生。而德化弗弘刑罰未止。萬方有罪寔當憂責。百姓不足用增塵累。夙夜戰兢如臨淵谷。是以歸心種覺。必冀慈愍。謹于率土之內。建立勝緣。州別請僧七日行道。仍總度一千人出家。以此功德併爲一切。上及有頂下至無間。蝖飛蠕動預稟識性。無始惡業今生罪垢。藉此善緣皆得清凈。三塗地獄六趣怨親。同至菩提一時作佛。

唐太宗於行陣所立七寺詔

門下至人虛己。忘彼我于胸襟。釋教慈心。均異同于平等。是知上聖惻隱無隔萬方。大悲弘濟義猶一子。有隋失道九服沸騰。朕親總元戎致茲明罰。誓牧登陑曾無寧歲。其有桀犬愚惑嬰此湯羅。銜須義憤終於握節。各殉所奉咸有可嘉。日往月來逝川斯遠。雖復項藉放命。封樹紀于丘墳。紀信捐生。丹青著于影象。猶恐九泉之下尚淪鼎鑊。八難之間永纏冰炭。愀然疚懷用忘興寢。思所以樹立福田濟其營魄。可於建義已來交兵之處。為義士兇徒隕身戎陣者。各建寺剎招延勝侶。望法鼓所振變炎火于青蓮。清梵所聞。易苦海于甘露。所司宜量定處所。並立寺名。支配僧徒。及修造院宇。具為事條以聞。稱朕

【現代漢語翻譯】 現代漢語譯本： 以最初的願心開始，震動了波旬（欲界第六天魔王）的宮殿。一念所至，即使是咫尺之地也能成為道場。雖然聚集的沙土看似微不足道，實際上也能覆蓋像耆山（山名）一樣的高山。水滴雖然細小，也能成為法海的源頭。弟子我憑藉著過去世積累的善緣，繼承了重要的使命，統治著廣闊的疆域。希望能救濟天下百姓，但德政教化未能廣泛推行，刑罰還未停止。四方百姓有罪，實在應該由我來承擔責任。百姓生活困苦，反而增加了我的負擔。我日夜戰戰兢兢，如臨深淵。因此，我歸心佛法，希望得到佛菩薩的慈悲憐憫。我謹在全國範圍內，建立殊勝的因緣。每個州都請僧人進行七日的法事活動，並且總共度化一千人出家。以此功德，爲了所有眾生，上至有頂天（色界最高的禪定天），下至無間地獄（八大地獄中最苦之處），所有會飛的、會爬的、會蠕動的，所有具有意識的生命，無始以來的惡業，今生所造的罪孽，都能憑藉這善緣得到清凈。三塗（地獄、餓鬼、畜生）的眾生，地獄的眾生，六道（天、人、阿修羅、地獄、餓鬼、畜生）的怨親，都能一同到達菩提（覺悟），一時成佛。

唐太宗於行軍途中所立七寺的詔書

門下，至德之人虛懷若谷，忘卻彼此的分別。佛教的慈悲之心，平等對待所有不同的眾生。由此可知，聖明的君主悲憫之心沒有隔閡，遍及天下，偉大的慈悲救濟眾生，如同對待自己的孩子一樣。隋朝失去道義，天下百姓沸騰。我親自率領軍隊，執行這正義的懲罰。發誓要像牧守登陑山一樣治理國家，但一直沒有安寧的年份。那些像桀犬一樣愚蠢迷惑的人，遭受了這場戰亂。他們有的爲了報恩而憤怒，有的爲了堅守節義而犧牲。他們各自爲了所效忠的對象而獻身，都值得嘉獎。時光流逝，歲月如流水般逝去。即使像項籍（項羽）那樣放縱生命的人，也會被封土立碑，紀念在墳墓上。像紀信那樣捨生取義的人，也會被畫在畫像上，供人瞻仰。但我仍然擔心他們在九泉之下，還在遭受地獄的煎熬，在八難（沒有機會聽聞佛法的八種障礙）之中，永遠被冰火所纏繞。我內心感到悲傷和不安，甚至忘記了睡眠和飲食。因此，我思考著如何建立福田，救濟他們的靈魂。可以在建義以來交戰的地方，為那些爲了正義而戰死，或者因為作惡而死在戰場上的人，各自建立寺廟，招請有德行的僧侶。希望通過法鼓的震響，將地獄的火焰轉變為青蓮（蓮花的一種，象徵清凈）。通過清凈的梵音，將苦海轉變為甘露（比喻佛法）。相關部門應該確定寺廟的地點，並確定寺廟的名稱，安排僧侶管理寺廟，以及修建寺院。將具體的事項整理成條文上報，以符合我的心意。 English version: Initiating with the original aspiration, it shook the palace of Mara (the king of the sixth heaven in the desire realm). With a single thought, even a small area can become a Bodhimanda (place of enlightenment). Although gathering sand seems insignificant, it can actually cover a mountain like Mount Qi. A single drop of water, though small, can become the source of the Dharma ocean. I, your disciple, relying on the accumulated merits from past lives, have inherited an important mission, ruling over a vast territory. I hope to save the people of the world, but virtuous governance has not been widely implemented, and punishments have not ceased. The sins of the people in all directions should be my responsibility. The suffering of the people only adds to my burden. I am constantly vigilant, as if facing a deep abyss. Therefore, I turn my heart to the Buddha's teachings, hoping to receive the compassion of the Buddhas and Bodhisattvas. I respectfully establish auspicious conditions throughout the country. In each province, I request monks to conduct seven days of Dharma activities, and ordain a total of one thousand people as monks. With this merit, for the sake of all beings, from the highest heaven (the highest meditative heaven in the realm of form) to the Avici Hell (the most painful of the eight great hells), all flying, crawling, and wriggling creatures, all sentient beings, the evil karma from beginningless time, and the sins committed in this life, can be purified through this auspicious condition. May the beings in the three evil realms (hell, hungry ghosts, animals), the beings in hell, the enemies and relatives in the six realms (heaven, human, Asura, hell, hungry ghosts, animals), all reach Bodhi (enlightenment) together and become Buddhas at the same time.

Edict of Emperor Taizong of Tang on Establishing Seven Temples During Military Campaigns

Under my command, a person of utmost virtue is humble and open-minded, forgetting the distinction between self and others. The compassionate heart of Buddhism treats all beings equally, regardless of their differences. From this, we know that the enlightened ruler's compassion has no boundaries, extending to all corners of the world. Great compassion saves all beings, as if they were one's own children. The Sui Dynasty lost its way, and the people of the world were in turmoil. I personally led the army to carry out this righteous punishment. I vowed to govern the country like tending to Mount Deng'er, but there have been no peaceful years. Those who were foolish and deluded like 'Jie dogs' (fierce dogs), suffered in this war. Some were angry for revenge, and some sacrificed themselves to uphold their integrity. They each dedicated themselves to what they believed in, and all are worthy of praise. Time passes, and years flow by like a river. Even those who indulged in life like Xiang Ji (Xiang Yu) will have their tombs marked with earth and monuments. Those who sacrificed themselves for righteousness like Ji Xin will be painted in portraits for people to admire. But I still worry that they are suffering in hell beneath the nine springs, and are forever entangled in ice and fire among the eight difficulties (eight obstacles to hearing the Dharma). I feel sad and uneasy, even forgetting sleep and food. Therefore, I am thinking about how to establish fields of merit to save their souls. In the places where battles have taken place since the beginning of the uprising, temples should be built for those who died in battle for righteousness or because of their evil deeds, and virtuous monks should be invited. It is hoped that through the sound of the Dharma drum, the flames of hell will be transformed into blue lotuses (a type of lotus, symbolizing purity). Through the pure Brahma sounds, the sea of suffering will be transformed into nectar (a metaphor for the Dharma). The relevant departments should determine the location of the temples, determine the names of the temples, arrange for monks to manage the temples, and construct the monasteries. The specific matters should be compiled into articles and reported to me, to be in accordance with my wishes.

【English Translation】 Initiating with the original aspiration, it shook the palace of Mara (the king of the sixth heaven in the desire realm). With a single thought, even a small area can become a Bodhimanda ('place of enlightenment'). Although gathering sand seems insignificant, it can actually cover a mountain like Mount Qi ('mountain name'). A single drop of water, though small, can become the source of the Dharma ocean. I, your disciple, relying on the accumulated merits from past lives, have inherited an important mission, ruling over a vast territory. I hope to save the people of the world, but virtuous governance has not been widely implemented, and punishments have not ceased. The sins of the people in all directions should be my responsibility. The suffering of the people only adds to my burden. I am constantly vigilant, as if facing a deep abyss. Therefore, I turn my heart to the Buddha's teachings, hoping to receive the compassion of the Buddhas and Bodhisattvas. I respectfully establish auspicious conditions throughout the country. In each province, I request monks to conduct seven days of Dharma activities, and ordain a total of one thousand people as monks. With this merit, for the sake of all beings, from the highest heaven ('the highest meditative heaven in the realm of form') to the Avici Hell ('the most painful of the eight great hells'), all flying, crawling, and wriggling creatures, all sentient beings, the evil karma from beginningless time, and the sins committed in this life, can be purified through this auspicious condition. May the beings in the three evil realms ('hell, hungry ghosts, animals'), the beings in hell, the enemies and relatives in the six realms ('heaven, human, Asura, hell, hungry ghosts, animals'), all reach Bodhi ('enlightenment') together and become Buddhas at the same time. Edict of Emperor Taizong of Tang on Establishing Seven Temples During Military Campaigns Under my command, a person of utmost virtue is humble and open-minded, forgetting the distinction between self and others. The compassionate heart of Buddhism treats all beings equally, regardless of their differences. From this, we know that the enlightened ruler's compassion has no boundaries, extending to all corners of the world. Great compassion saves all beings, as if they were one's own children. The Sui Dynasty lost its way, and the people of the world were in turmoil. I personally led the army to carry out this righteous punishment. I vowed to govern the country like tending to Mount Deng'er, but there have been no peaceful years. Those who were foolish and deluded like 'Jie dogs' ('fierce dogs'), suffered in this war. Some were angry for revenge, and some sacrificed themselves to uphold their integrity. They each dedicated themselves to what they believed in, and all are worthy of praise. Time passes, and years flow by like a river. Even those who indulged in life like Xiang Ji ('Xiang Yu') will have their tombs marked with earth and monuments. Those who sacrificed themselves for righteousness like Ji Xin will be painted in portraits for people to admire. But I still worry that they are suffering in hell beneath the nine springs, and are forever entangled in ice and fire among the eight difficulties ('eight obstacles to hearing the Dharma'). I feel sad and uneasy, even forgetting sleep and food. Therefore, I am thinking about how to establish fields of merit to save their souls. In the places where battles have taken place since the beginning of the uprising, temples should be built for those who died in battle for righteousness or because of their evil deeds, and virtuous monks should be invited. It is hoped that through the sound of the Dharma drum, the flames of hell will be transformed into blue lotuses ('a type of lotus, symbolizing purity'). Through the pure Brahma sounds, the sea of suffering will be transformed into nectar ('a metaphor for the Dharma'). The relevant departments should determine the location of the temples, determine the names of the temples, arrange for monks to manage the temples, and construct the monasteries. The specific matters should be compiled into articles and reported to me, to be in accordance with my wishes.

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矜愍之意。破薛舉。于豳州立昭仁寺。

破宋老生。于臺州立普濟寺。

破宋金剛。于晉州立慈雲寺。

破劉武周。于汾州立弘濟寺。

破王世充。于邙山立昭覺寺。

破竇建德。于鄭州立等慈寺。

破劉黑泰。于洺州立昭福寺。

右七寺並官造。又給家人車牛田莊。並立碑頌德。

唐太宗為戰亡人設齋行道詔

門下刑期無刑皇王之令典。以戰止戰列聖之通規。是以湯武干戈濟時靜亂。豈其不愛黔首肆行誅戮。禁暴戢兵。蓋不獲已。朕自隋未創義。志存拯溺。北征東伐所向平殄。然黃鉞之下。金鏃之端。凡所傷殪難用勝紀。雖覆逆命亂常。自貽殞絕惻隱之心。追以愴恨生靈之重能不哀矜。悄然疚懷無忘興寢。且釋氏之教深尚慈仁。禁戒之科殺害為重。承言此理彌增悔懼。今宜為自征討以來。手所誅剪前後之數將近一千。皆為建齋行道竭誠禮懺。朕之所服衣物。並充檀舍。冀三途之難因斯解脫。萬劫之苦藉此弘濟。滅怨障之心。趣菩提之道。

唐太宗度僧于天下詔

門下三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海。膏潤群生。翦煩惱之林。津樑品物。任真體道理葉至仁。妙果勝因事符積善。朕欽若金輪恭膺寶命。至德之訓無遠不思。大聖

【現代漢語翻譯】 現代漢語譯本： 懷著憐憫之心。攻破薛舉（Xue Ju）。在豳州（Binzhou）建立昭仁寺（Zhaoren Temple）。 攻破宋老生（Song Laosheng）。在臺州（Taizhou）建立普濟寺（Puji Temple）。 攻破宋金剛（Song Jingang）。在晉州（Jinzhou）建立慈雲寺（Ciyun Temple）。 攻破劉武周（Liu Wuzhou）。在汾州（Fenzhou）建立弘濟寺（Hongji Temple）。 攻破王世充（Wang Shichong）。在邙山（Mangshan）建立昭覺寺（Zhaojue Temple）。 攻破竇建德（Dou Jiande）。在鄭州（Zhengzhou）建立等慈寺（Dengci Temple）。 攻破劉黑泰（Liu Heitai）。在洺州（Mingzhou）建立昭福寺（Zhaofu Temple）。 以上七座寺廟都是由官方建造的。並且賜予家人車馬、耕牛和莊園，還立碑頌揚功德。 唐太宗為戰亡之人設齋行道的詔書 門下：刑期的終止在於沒有刑罰，這是聖明君王的法令典範。以戰爭制止戰爭，是歷代聖人的通行規則。因此，商湯和周武王使用武力來救濟時世，平定亂局。難道他們是不愛惜百姓，肆意進行殺戮嗎？禁止暴行，停止戰爭，實在是不得已而為之。我自從隋朝末年起兵反抗，心懷拯救百姓於水火之志。北征南討，所向披靡。然而，在黃鉞（象徵君王權力的斧鉞）之下，利箭刀鋒之下，所有傷亡的人數難以計數。即使是那些違抗命令、擾亂綱常的人，最終自取滅亡，也令人感到惻隱之心。追思起來，深感悲痛，生靈的寶貴怎能不令人哀憐？內心深感不安，日夜難忘。而且，釋迦牟尼的教義，深刻地崇尚慈悲仁愛，禁戒之中，殺害生命是最為嚴重的。聽到這些道理，更加感到後悔和恐懼。現在應該為我自從征討以來，親手誅殺的前後近一千人，都建立齋壇，舉行法事，竭誠禮拜懺悔。我所穿的衣物，全部充作佈施之物。希望三途（地獄、餓鬼、畜生）的苦難因此得以解脫，萬劫的痛苦藉此得以弘揚救濟。滅除怨恨之心，趨向菩提（覺悟）之道。 唐太宗在天下度僧的詔書 門下：三乘（聲聞乘、緣覺乘、菩薩乘）的教法，以救濟眾生為首要。八正道（正見、正思、正語、正業、正命、正精進、正念、正定）的歸依，以慈悲為根本。流淌智慧的海洋，滋潤萬物生靈。砍伐煩惱的叢林，成為引導眾生的橋樑。任憑真如本性，體悟道理，符合至高的仁愛。修成殊勝的果報，積累善行，符合積善的原則。我敬奉金輪王的教誨，恭敬地接受天命。至高的德行，無論多麼遙遠，我都會思念。

【English Translation】 English version: With a compassionate heart. Conquered Xue Ju (Xue Ju, a rebel leader). Established Zhaoren Temple (Zhaoren Temple, Temple of Manifest Benevolence) in Binzhou (Binzhou, a prefecture). Conquered Song Laosheng (Song Laosheng, a rebel leader). Established Puji Temple (Puji Temple, Temple of Universal Salvation) in Taizhou (Taizhou, a prefecture). Conquered Song Jingang (Song Jingang, a rebel leader). Established Ciyun Temple (Ciyun Temple, Temple of Compassionate Clouds) in Jinzhou (Jinzhou, a prefecture). Conquered Liu Wuzhou (Liu Wuzhou, a rebel leader). Established Hongji Temple (Hongji Temple, Temple of Great Relief) in Fenzhou (Fenzhou, a prefecture). Conquered Wang Shichong (Wang Shichong, a rebel leader). Established Zhaojue Temple (Zhaojue Temple, Temple of Manifest Enlightenment) at Mangshan (Mangshan, a mountain). Conquered Dou Jiande (Dou Jiande, a rebel leader). Established Dengci Temple (Dengci Temple, Temple of Equal Compassion) in Zhengzhou (Zhengzhou, a prefecture). Conquered Liu Heitai (Liu Heitai, a rebel leader). Established Zhaofu Temple (Zhaofu Temple, Temple of Manifest Blessings) in Mingzhou (Mingzhou, a prefecture). The above seven temples were all built by the government. Moreover, family members were given carriages, oxen, and estates, and steles were erected to praise their virtues. Emperor Taizong of Tang's Edict for Establishing a Vegetarian Feast and Performing Religious Services for the War Dead By imperial decree: The cessation of punishment lies in the absence of punishment, which is the exemplary law of enlightened monarchs. To stop war with war is the universal rule of past sages. Therefore, Tang and Wu used force to relieve the times and quell the chaos. Did they not cherish the people and recklessly carry out executions? To prohibit violence and cease warfare was truly a last resort. Since I raised troops against the Sui dynasty, my ambition has been to save the people from drowning. Conquering to the north and campaigning to the east, I was invincible. However, beneath the yellow axe (symbol of the emperor's power) and at the tip of the golden arrow, the number of casualties is difficult to count. Even those who defied orders and disrupted the norms, ultimately bringing about their own demise, evoke a sense of compassion. Reflecting upon this, I feel deep sorrow, and how can I not grieve for the preciousness of life? My heart is deeply troubled, and I cannot forget this day or night. Moreover, the teachings of Shakyamuni deeply value compassion and kindness, and among the precepts, taking life is the most serious. Hearing these principles, I feel even more regret and fear. Now, it is appropriate to establish a vegetarian feast and perform religious services for the nearly one thousand people whom I have personally killed since the beginning of my campaigns, sincerely offering repentance. All of my clothing will be used as offerings. I hope that the suffering of the three paths (hell, hungry ghosts, animals) can be liberated because of this, and that the suffering of countless eons can be greatly relieved. Eradicating the heart of resentment, we should move towards the path of Bodhi (enlightenment). Emperor Taizong of Tang's Edict for Ordaining Monks Throughout the Realm By imperial decree: The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) prioritize saving sentient beings. Reliance on the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) takes compassion as its foundation. May the ocean of wisdom flow, nourishing all living beings. May the forest of afflictions be cut down, becoming a bridge to guide sentient beings. Relying on the true nature, understanding the principles, conforming to the highest benevolence. Cultivating superior rewards, accumulating good deeds, conforming to the principles of accumulating goodness. I revere the teachings of the Golden Wheel King and respectfully accept the mandate of Heaven. The highest virtue, no matter how distant, I will contemplate.

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之規無幽不察。欲使人免蓋纏家登仁壽。冥緣顯應大庇含靈。五福著于洪範。三災終於世界。比因喪亂僧徒減少。華臺寶塔窺戶無人。紺發青蓮櫛風沐雨。眷言雕毀良用憮然。其天下諸州有寺之處宜令度人為僧尼。總數以三千為限。其州有大小。地有華夷。當處所度少多。委有司量定。務取精誠德業。無問年之幼長。其往因減省還俗。及私度白首之徒。若行業可稱通在取限。必無人可取。亦任其闕數。若官人簡練不精。宜錄附殿失。但戒行之本唯尚無為。多有僧徒溺於流俗。或假託神通妄傳妖怪。或謬稱醫筮左道求財。或造詣官曹囑致贓賄。或鉆膚焚指駭俗驚愚。並自貽伊戚。動掛刑網。有一於此大虧聖教。朕情深護持必無寬舍。已令依附內律。參以金科具為條制。務使法門清整。所在官司宜加檢察。其部內有違法僧。不舉發者。所司錄狀聞奏。庶善者必采。惡者必斥。伽藍凈土咸知法味。菩提覺路絕諸意垢。

唐太宗斷賣佛像敕

敕旨佛道形像事極尊嚴。伎巧之家多有造鑄。供養之人競來買贖。品藻工拙揣量輕重。買者不計因果止求賤得。賣者本希利潤唯在價高。罪累特深福報俱盡。違犯經教並宜禁約。自今以後。工匠皆不得預造佛道形像賣鬻。其見成之像。亦不得銷除。各令分送寺觀。令寺觀徒眾酬

【現代漢語翻譯】 現代漢語譯本： 『即使在最隱蔽的地方，也要明察秋毫。』希望人們能夠擺脫塵世的束縛，登上仁壽的境界。憑藉冥冥之中的緣分和顯而易見的感應，庇護天下眾生。使『五福』顯現在《洪範》之中，使『三災』終結于這個世界。由於之前的戰亂，僧侶數量減少，華麗的佛塔空無一人。僧侶們櫛風沐雨，頭髮都變得像青蓮一樣。看到寺廟如此破敗，實在令人惋惜。因此，天下各州有寺廟的地方，都應該允許度人出家為僧尼，總數以三千人為限。各州有大小之分，土地有繁華和偏遠之別，具體度多少人，由地方官員酌情決定。務必選取那些精誠修行、具有德行的人，不問年齡大小。對於之前因為各種原因還俗的僧人，以及那些未經官方許可而私自出家的老年人，如果他們的行為值得稱讚，也可以納入度人的名額。如果實在沒有人可選，也可以允許名額空缺。如果官員選拔不精，應該記錄在案並上報。佛教戒律的根本在於『無為』，但現在有很多僧侶沉溺於世俗，或者假借神通，散佈妖言惑眾，或者謊稱自己會醫術或占卜，用不正當的手段求取錢財，或者與官府勾結，行賄受賄，或者用燒灼面板、焚燒手指等方式，做出駭人聽聞的事情來迷惑愚人，這些行為都會給自己帶來災禍，觸犯刑法。只要有其中任何一種行為，都是對佛教的極大損害。朕對此深感痛心，一定會嚴懲不貸。已經下令按照佛教戒律，並參考國家法律，制定詳細的條文，務必使佛門清凈整潔。各地官府應該加強檢查，對於轄區內有違法行為的僧人，如果不舉報，也要受到處罰。希望好的行為能夠得到提倡，壞的行為能夠受到譴責，使所有寺廟都能充滿佛法的味道，使通往覺悟的道路上沒有任何污垢。

唐太宗斷賣佛像敕

聖旨：佛像和道教神像是非常神聖莊嚴的。但是，很多工匠爲了牟利而製造佛像，而信徒們爭相購買，對佛像的工藝品頭論足，衡量輕重。買的人不考慮因果報應，只求買到便宜的，賣的人只想著利潤，希望賣個高價。這樣的行為罪孽深重，福報都會耗盡。違背了佛教的教義，應該禁止。從今以後，工匠都不得預先製造佛像和道教神像來出售。對於已經制成的佛像，也不得銷燬，應該分送到各個寺廟道觀，讓寺廟道觀的僧侶們給予報酬。 English version: 'Even in the most hidden places, observe with utmost clarity.' It is desired that people be freed from the entanglements of the world and ascend to the realm of benevolence and longevity. Through the unseen connections and manifest responses, may all sentient beings be protected. May the 'Five Blessings' be evident in the 'Great Plan' (Hongfan), and may the 'Three Disasters' come to an end in this world. Due to the previous wars and chaos, the number of monks has decreased, and the magnificent pagodas stand empty. Monks endure wind and rain, their hair becoming like blue lotuses. Seeing the temples so dilapidated, it is truly regrettable. Therefore, in all the prefectures under heaven where there are temples, permission should be granted to ordain people as monks and nuns, with a total limit of three thousand. Prefectures vary in size, and lands vary in prosperity and remoteness. The number of ordinations in each place should be determined by local officials according to the circumstances. It is essential to select those who are sincere in their practice and possess virtue, regardless of age. Those monks who previously returned to secular life for various reasons, and those elderly individuals who were privately ordained without official permission, if their conduct is commendable, may also be included in the quota. If there are truly no suitable candidates, the quota may be left unfilled. If officials are not diligent in their selection, it should be recorded and reported. The foundation of Buddhist precepts lies in 'non-action' (wuwei), but many monks are now indulging in worldly customs, or falsely claiming supernatural powers, spreading妖言惑眾 (yaoyanhuozhong, rumors to mislead the public), or falsely claiming to possess medical or divination skills, seeking wealth through improper means, or colluding with government officials, engaging in bribery, or using methods such as burning skin and fingers to create sensational events to deceive the foolish. These actions will bring misfortune upon themselves and violate the law. Any of these actions is a great detriment to Buddhism. I am deeply saddened by this and will certainly punish them severely. I have already ordered that detailed regulations be formulated in accordance with Buddhist precepts and with reference to national laws, to ensure that the Buddhist community is pure and orderly. Local officials should strengthen their inspections, and those who fail to report monks with illegal activities within their jurisdiction will also be punished. It is hoped that good conduct will be promoted and bad conduct will be condemned, so that all monasteries will be filled with the flavor of the Dharma, and the path to enlightenment will be free from all defilements.

Edict of Emperor Taizong of Tang on Prohibiting the Sale of Buddha Images

Imperial Edict: Buddha images and Daoist icons are extremely sacred and solemn. However, many artisans manufacture Buddha images for profit, and believers compete to purchase them, judging their craftsmanship and weighing their value. Buyers do not consider the consequences of their actions, seeking only to buy them cheaply, while sellers only think of profit, hoping to sell them at a high price. Such actions are deeply sinful, and all blessings will be exhausted. Violations of Buddhist teachings should be prohibited. From now on, artisans are not allowed to manufacture Buddha images and Daoist icons for sale. The existing images should not be destroyed but should be distributed to various temples and monasteries, and the monks and nuns of the temples and monasteries should provide compensation.

【English Translation】 English version: 'Even in the most hidden places, observe with utmost clarity.' It is desired that people be freed from the entanglements of the world and ascend to the realm of benevolence and longevity. Through the unseen connections and manifest responses, may all sentient beings be protected. May the 'Five Blessings' be evident in the 'Great Plan' (Hongfan), and may the 'Three Disasters' come to an end in this world. Due to the previous wars and chaos, the number of monks has decreased, and the magnificent pagodas stand empty. Monks endure wind and rain, their hair becoming like blue lotuses. Seeing the temples so dilapidated, it is truly regrettable. Therefore, in all the prefectures under heaven where there are temples, permission should be granted to ordain people as monks and nuns, with a total limit of three thousand. Prefectures vary in size, and lands vary in prosperity and remoteness. The number of ordinations in each place should be determined by local officials according to the circumstances. It is essential to select those who are sincere in their practice and possess virtue, regardless of age. Those monks who previously returned to secular life for various reasons, and those elderly individuals who were privately ordained without official permission, if their conduct is commendable, may also be included in the quota. If there are truly no suitable candidates, the quota may be left unfilled. If officials are not diligent in their selection, it should be recorded and reported. The foundation of Buddhist precepts lies in 'non-action' (wuwei), but many monks are now indulging in worldly customs, or falsely claiming supernatural powers, spreading 妖言惑眾 (yaoyanhuozhong, rumors to mislead the public), or falsely claiming to possess medical or divination skills, seeking wealth through improper means, or colluding with government officials, engaging in bribery, or using methods such as burning skin and fingers to create sensational events to deceive the foolish. These actions will bring misfortune upon themselves and violate the law. Any of these actions is a great detriment to Buddhism. I am deeply saddened by this and will certainly punish them severely. I have already ordered that detailed regulations be formulated in accordance with Buddhist precepts and with reference to national laws, to ensure that the Buddhist community is pure and orderly. Local officials should strengthen their inspections, and those who fail to report monks with illegal activities within their jurisdiction will also be punished. It is hoped that good conduct will be promoted and bad conduct will be condemned, so that all monasteries will be filled with the flavor of the Dharma, and the path to enlightenment will be free from all defilements. Edict of Emperor Taizong of Tang on Prohibiting the Sale of Buddha Images Imperial Edict: Buddha images and Daoist icons are extremely sacred and solemn. However, many artisans manufacture Buddha images for profit, and believers compete to purchase them, judging their craftsmanship and weighing their value. Buyers do not consider the consequences of their actions, seeking only to buy them cheaply, while sellers only think of profit, hoping to sell them at a high price. Such actions are deeply sinful, and all blessings will be exhausted. Violations of Buddhist teachings should be prohibited. From now on, artisans are not allowed to manufacture Buddha images and Daoist icons for sale. The existing images should not be destroyed but should be distributed to various temples and monasteries, and the monks and nuns of the temples and monasteries should provide compensation.

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其價直。仍仰所在州縣官司檢校。敕到后十日內使盡。

與暹律事師等書

褚亮

竊伏下風久揖高義。有懷靡托于悒良深。春暮清和道體休納。弟子植生多幸。早預法緣。近於華岳創立僧宇。此山蘊蓄奇秘控接煙霞。削峰累仞靈泉百丈。神仙以為勝地。賢哲之所同歸。結構雖淹禪誦猶寡。厥導興廢弘之在人。且棟樑三寶。必資龍象之力。羽儀四眾。尤待鴛鷺之群。法師等學洞經典譽宣真俗。實宜共化蒼生升于彼岸。且達人屈己存乎應物。大德忘名唯在申教。理必弘濟無隔遐邇仰愿俯從微請。降跡來儀。則釋遠禪居遙蹤可擬。王珣精舍清塵不沫。是所愿也。是所愿也。

造興聖寺詔

貞觀三年

門下昔丹陵啟聖華渚降祥。葉德神居克隆鴻業。朕丕承大寶奄宅域中。遠藉郊禋之慶。仰惟樞電之祉。思園之禮既弘。撫鏡之情徒切。而永懷慈訓。欲報無從。靖言因果思憑冥福。通義宮皇家舊宅。制度弘敞。以崇仁祠。敬增靈祐。宜舍為尼寺。仍以興聖為名。庶神道無方。微申凱風之思。主者施行。

為太穆皇后追福愿文

文帝手疏

貞觀十六年五月。御製愿文。致弘福寺曰。

聖哲之所尚者孝也。仁仁之所愛者親也。朕幼荷鞠育之恩。長蒙撫養之訓。蓼莪之念

【現代漢語翻譯】 現代漢語譯本 其價直。仍仰所在州縣官司檢校。敕到后十日內使盡。

與暹律事師等書

褚亮

竊伏下風久揖高義。有懷靡托于悒良深。春暮清和道體休納。弟子植生多幸。早預法緣。近於華岳創立僧宇。此山蘊蓄奇秘控接煙霞。削峰累仞靈泉百丈。神仙以為勝地。賢哲之所同歸。結構雖淹禪誦猶寡。厥導興廢弘之在人。且棟樑三寶。必資龍象之力。羽儀四眾。尤待鴛鷺之群。法師等學洞經典譽宣真俗。實宜共化蒼生升于彼岸。且達人屈己存乎應物。大德忘名唯在申教。理必弘濟無隔遐邇仰愿俯從微請。降跡來儀。則釋遠禪居遙蹤可擬。王珣精舍清塵不沫。是所愿也。是所愿也。

造興聖寺詔

貞觀三年

門下昔丹陵啟聖華渚降祥。葉德神居克隆鴻業。朕丕承大寶奄宅域中。遠藉郊禋之慶。仰惟樞電之祉。思園之禮既弘。撫鏡之情徒切。而永懷慈訓。欲報無從。靖言因果思憑冥福。通義宮皇家舊宅。制度弘敞。以崇仁祠。敬增靈祐。宜舍為尼寺。仍以興聖為名。庶神道無方。微申凱風之思。主者施行。

為太穆皇后追福愿文

文帝手疏

貞觀十六年五月。御製愿文。致弘福寺曰。

聖哲之所尚者孝也。仁仁之所愛者親也。朕幼荷鞠育之恩。長蒙撫養之訓。蓼莪之念

【English Translation】 English version Its value. It is still up to the local state and county officials to inspect. The edict must be fully implemented within ten days of arrival.

Letter to the Teachers of Siam Law

Chu Liang

I have long admired your noble character from my humble position. I have long held admiration, but have had no way to express it, which has caused me deep sorrow. In this pleasant spring, may your body be well and receptive. I, your disciple Zhisheng, am fortunate to have been involved in the Dharma early on. Recently, I established a monastery near Mount Hua (Hua Yue). This mountain contains hidden wonders and connects with the mist and clouds. Its peaks are cut into cliffs, and its spiritual springs flow for hundreds of feet. Immortals consider it a sacred place, and sages all return to it. Although the structure is old, there are few who practice meditation. The rise and fall of its guidance depend on people. Moreover, the pillars and beams of the Three Jewels (San Bao) must rely on the strength of dragons and elephants. The ornaments and instruments of the four assemblies (Si Zhong) especially await the flock of mandarin ducks and egrets. Teachers, your learning penetrates the scriptures, and your reputation proclaims truth and secularity. You should work together to transform all living beings and help them ascend to the other shore. Furthermore, enlightened people humble themselves to adapt to circumstances, and virtuous people forget their names only to propagate the teachings. The principle must be to broadly help all, without regard to distance. I hope you will condescend to accept my humble request and come here. Then, the distant Zen retreat can be compared to your traces, and the pure dust of Wang Xun's (Wang Xun) refined residence will not be defiled. This is my wish. This is my wish.

Edict for the Construction of Xingsheng Temple

Third Year of Zhenguan

In the past, Danling (Danling) initiated holiness and Huazhu (Huazhu) descended auspiciousness. The divine residence of Yede (Yede) successfully carried on the great undertaking. I inherited the great treasure and reside within the realm. I rely on the blessings of suburban sacrifices and look up to the blessings of the pivot star. The ritual of the thinking garden has been expanded, and the feeling of holding a mirror is even more intense. I will always cherish the kind teachings, but there is no way to repay them. I quietly speak of cause and effect and think of relying on blessings in the dark. Tongyi Palace (Tongyi Gong) is the old residence of the royal family. The system is grand and open, so it can be used to worship benevolent shrines and respectfully increase spiritual blessings. It should be given as a nunnery, and named Xingsheng (興聖). May the divine way be boundless, and may I slightly express the thoughts of the south wind. The person in charge should implement this.

Vow Text for Seeking Blessings for Empress Tai Mu

Handwritten Draft by Emperor Wen

Fifth Month of the Sixteenth Year of Zhenguan. Imperial Vow Text. Addressed to Hongfu Temple (Hongfu Si):

What sages value is filial piety. What benevolent people love is kinship. I received the grace of nurturing in my youth and the teachings of care in my adulthood. The thoughts of 'Liao E'

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。何日而忘。罔極之情。昊天匪報。昔子路嘆千鐘之無養。虞丘嗟二親之不待。方寸亂矣。信可悲夫。每痛一月之中再罹難疚。興言永慕哀切深衷。欲報靡因惟憑冥助。敬以絹二百匹奉慈悲大道。儻至誠有感。冀銷過往之愆。為善有因。庶獲後緣之慶。

大週二教鐘銘

皇帝制

天和五年歲次攝提五月庚寅。造鐘一口。冶昆吾之石。練若溪之銅。郢匠鴻爐化茲神器。雖時屬[廿/(麩-夫+壬)]賓。而調諧夷則。故春秋外傳曰。所以詠歌九則平民無二。弘宣兩教同歸一揆。金石冥符天人咸契。九宮九地遙徹洞玄。三千大千遠聞邊際。銀閣應供。延法侶而尋聲。金闕降真。候仙冠而聽響。式傳萬古。乃勒銘云。

實際遐曠。通玄洞微。化緣待業。造理因機。靈圖降采。慧日垂暉。金河霧集。銀澗云飛(其一)九霄仙箓。五嶽真文。智炬遐照。禪林普薰。金鼓入夢。瓊鐘徹云。音調冬立。響召秋分(其二)二教並興。雙鑾同振。遠赴天霜。遙虧地鎮。陜河浮影。漢溪傳韻。聽響弘法。聞聲起信(其三)波若無底。重玄有門。長開久暗。永拔沉昏。不求正覺。莫會天尊。唯令智海。先度黎元(其四)。

大唐興善寺鐘銘

皇帝道葉金輪示居黃屋。覆燾萬方舟航三界。欲使雲和之樂。

共法鼓而同宣。雅頌之聲。與梵音而俱遠。乃命鳧氏范茲金錫。響合風雷功侔造化。騰驤猛虎。負𥯗𧇀而將飛。宛轉槃龍。繞乘風而如動。希聲旦發揵捶夕震。莫不傾耳以證無生。入神而登正覺。圓海有竭福祚無窮。方石易銷願力無盡。

京師西明寺鐘銘

令制

維大唐麟德二年。歲纏星紀月次降婁。二月癸酉朔八日庚辰。

皇太子奉為

二聖。于西明寺造銅鐘一口。可一萬斤。發漢水之寄珍。采蜀山之秘寶。虞棰練火晉曠飛爐。帶龍𧇀而騰規。應鯨桴而寫制。聲流九地。遐宣厚載之恩。韶徹三天。遠播曾旻之德。寤群生於覺路。警庶類于迷涂。業擅香垣功齊塵劫。式旌高躅敢勒貞金。銘曰。

青祇薦祉。黃離降精。渦川毓德。瑤嶺飛英吹銅表性。問寢登情。興言凈業。載啟香城。七珍交鑄。九乳圖形。翔龍若動。偃獸疑驚。制陵周室。規逾漢庭。風飄旦響。霜傳夜鳴。仰延皇祚。俯導蒼生。聲騰億劫。慶溢千齡。◎

◎廣弘明集悔罪篇序

終南山釋氏

夫福曰富饒。罪稱摧折。富則近生四趣。厚報榮祿滿於目前。遠則三聖。勝相資用豐于群有。至於罪也。返此殊途。良由沉重貪瞋。能獲果登苦楚。所以罪業綿亙勞歷聖凡。凡惟罪聚不足討論。綸網正行事該

【現代漢語翻譯】 現代漢語譯本：共同敲響佛法之鼓，一同宣揚佛法。高雅的頌歌之聲，與清凈的梵音一同遠遠傳播。於是命令工匠鑄造這口銅鐘，其聲響與風雷相合，其功用可與天地造化相比。鐘上的猛虎騰躍飛奔，揹負著鐘紐好像要展翅飛翔；盤繞的蛟龍婉轉靈動，環繞著鐘體好像乘風而動。洪亮的鐘聲在清晨敲響，沉重的鐘聲在夜晚震盪，沒有誰不傾聽鐘聲來體證無生之理，進入頓悟之境而登上正覺之位。愿這鐘聲如圓滿的大海般永不枯竭，所帶來的福報無窮無盡；愿這鐘聲如堅固的方石般不易消磨，所蘊含的願力永無止境。

京師西明寺鐘銘

皇帝制令

時值大唐麟德二年，按照星象曆法，歲星執行到星紀的位置，月份執行到降婁的位置。二月初八，癸酉日的朔日後的第八天庚辰。

皇太子爲了替太上皇和皇帝祈福，在西明寺建造銅鐘一口，重達一萬斤。取用漢水流域出產的珍貴銅材，採集蜀山深藏的稀有礦物。經過虞舜時代的錘鍊和晉代的冶煉，在寬廣的場地和高大的爐火中鑄造而成。鐘體帶著龍的紋飾而氣勢飛騰，鐘聲應和著鯨魚形狀的鐘槌而譜寫出美妙的樂章。鐘聲傳遍大地，廣泛宣揚著皇帝深厚的恩德；鐘聲響徹三界，遠遠傳播著皇帝崇高的德行。使眾生從迷惑中醒悟，走上覺悟之路；警醒萬物，遠離迷途。所成就的功業可以媲美香積佛國，所積累的功德可以等同於無盡的塵劫。爲了表彰這高尚的功德，特將銘文刻於堅固的銅鐘之上。銘文如下：

青祇（青色的神祇）獻上福祉，黃離（太陽神）降下精華。渦河流域孕育美德，瑤山之巔飛揚光彩。吹煉銅材以彰顯其本性，問安寢食以表達真摯的感情。開啟清凈的佛業，再次開啟莊嚴的香城。用七種珍寶交相鑄造，用九種乳液描繪圖形。飛翔的龍好像要舞動起來，伏臥的獸好像要驚醒一般。鑄造的規格超過了周朝王室，鑄造的規模超過了漢朝宮廷。風中飄蕩著清晨的鐘聲，霜中傳遞著夜晚的鳴響。向上祈求延續皇帝的福祚，向下引導天下的百姓。鐘聲傳揚億萬劫，吉祥喜慶充滿千年。

◎廣弘明集悔罪篇序

終南山釋氏（佛教僧人）

福報被稱為富饒，罪業被稱為摧折。擁有福報則容易墮入四惡趣，即使獲得厚重的回報，也只是眼前的榮華富貴。而修持佛法，則能獲得殊勝的果報，其利益遠遠超過世間的一切。至於罪業，則與此截然相反。這都是由於沉重的貪慾和嗔恨所導致，最終會獲得痛苦的果報。因此，罪業綿延不斷，使聖人和凡人都為之勞累。凡夫俗子所聚集的都是罪業，實在不值得討論。佛法的綱領正在推行，所涉及的事項包括一切。

【English Translation】 English version: Together striking the Dharma drum, jointly proclaiming the Dharma. The sound of elegant hymns, along with the pure sound of Brahman, spread far and wide. Therefore, artisans were ordered to cast this bronze bell, its sound harmonizing with wind and thunder, its function comparable to the creation of heaven and earth. The leaping tigers on the bell, carrying the bell knobs, seem ready to take flight; the coiling dragons, graceful and lively, encircle the bell as if riding the wind. The resounding bell rings in the morning, the heavy bell vibrates in the evening, and all who hear it listen attentively to realize the principle of non-birth, entering the state of enlightenment and ascending to the position of perfect awakening. May the sound of this bell be like the vast ocean, never drying up, bringing boundless blessings; may the sound of this bell be like a solid square stone, not easily worn away, containing endless vows.

Inscription on the Bell of Ximing Temple in the Capital

Imperial Decree

In the second year of Linde of the Great Tang Dynasty, according to the astronomical calendar, the year star was in the position of Xingji, and the month was in the position of Jianglou. On the eighth day of the second month, the Gengchen day after the Guiyou day of the new moon.

The Crown Prince, in order to pray for blessings for the Emperor Emeritus and the Emperor, commissioned the casting of a bronze bell at Ximing Temple, weighing ten thousand catties. Precious copper materials were taken from the Han River basin, and rare minerals were collected from the depths of the Shu Mountains. After the hammering of the Yu Shun era and the smelting of the Jin Dynasty, it was cast in a wide area with a tall furnace. The bell body carries the patterns of dragons, soaring with momentum, and the bell sound echoes with the whale-shaped bell mallet, composing beautiful music. The bell sound spreads throughout the earth, widely proclaiming the Emperor's profound kindness; the bell sound resounds through the three realms, far and wide spreading the Emperor's lofty virtue. It awakens sentient beings from delusion, leading them onto the path of enlightenment; it alerts all things, keeping them away from delusion. The merits achieved can be compared to the Land of Fragrance, and the accumulated virtues can be equated to endless kalpas. In order to commend this noble merit, the inscription is specially engraved on the solid bronze bell. The inscription reads:

Qingqi (blue deities) offer blessings, Huangli (sun god) descends essence. The Wo River basin nurtures virtue, and the peak of Yao Mountain radiates brilliance. Refining copper to reveal its nature, inquiring about sleep and food to express sincere feelings. Opening up pure Buddhist karma, and reopening the solemn Fragrant City. Seven treasures are intertwined in casting, and nine kinds of emulsions are used to depict the figures. The flying dragon seems to dance, and the reclining beast seems to awaken. The casting specifications exceed the Zhou Dynasty royal family, and the casting scale exceeds the Han Dynasty palace. The morning bell sound floats in the wind, and the night sound transmits in the frost. Looking up to pray for the continuation of the Emperor's blessings, and looking down to guide the people of the world. The bell sound spreads for billions of kalpas, and auspicious celebrations fill thousands of years.

◎Preface to the Repentance Chapter of the Guang Hongming Ji

Shishi (Buddhist monk) of Zhongnan Mountain

Blessings are called abundance, and sins are called destruction. Having blessings makes it easy to fall into the four evil realms, and even if one obtains heavy rewards, they are only temporary glory and wealth. But cultivating the Dharma brings supreme rewards, whose benefits far exceed everything in the world. As for sins, they are the opposite. This is all due to heavy greed and hatred, which ultimately lead to painful consequences. Therefore, sins continue endlessly, causing both saints and ordinary people to be exhausted. What ordinary people gather is sin, which is not worth discussing. The principles of the Dharma are being promoted, and the matters involved include everything.

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小學。致使須斯二果尚弊于怒癡。羅漢漏盡猶遭于碎體。是知無始故業逐分段而追徴。有為積障望變易而回道。自古正聖開喻滋彰。時張四惑。三三九品。欲使隨念翦樸。豈得縱以燎原。然以煩惱增繁。難為禁制。勃起忽忘早樹根基。過結已成追悔無己。但以諸佛大慈善權方便。啟疏往咎導引精靈。因立悔罪之儀。布以自新之道。既往難復。覆水之喻可知。來過易救。捕浣之方須列。遂有普賢藥上之侶。分衢而廣斯塵。道安慧遠之儔。命駕而行茲術。至於侯王宰伯咸仰宗科。清信士女無虧誡約。昔南齊司徒竟陵王制布薩法凈行儀。其類備詳如別所顯。今以紙墨易繁。略列數四。開明悔過之宗轄焉。

廣弘明集悔罪篇第九謝敕為建涅槃懺啟(梁簡文)六根懺文(梁簡文)悔高慢文(同上)懺悔文(沈約)陳群臣請隋武帝懺文(江總一名沈約)梁陳皇帝依經悔過文(十首)

謝敕為建涅槃懺啟

梁簡文

臣綱啟伏聞敕旨垂。為臣于同泰寺瑞應殿。建涅槃懺。臣障雜多災身穢饒疾。針艾湯液每黷天覽。重蒙曲慈降斯大福。冀惠雨微垂即滅身火。梵風才起私得清涼。無事非恩伏枕何答。不任下情。謹奉啟謝聞謹啟。

此無所謝也越敕。

六根懺文

梁簡文

今日此眾。誠心

懺悔六根障業。眼識無明易頃朱紫。一隨浮染則千紀莫歸。雖復天肉異根法慧殊美。故因見前境隨事起惡。今愿舍于肉眸俱瞬佛眼。如決目王見凈名方丈之室。多寶踴塔之瑞。牟尼鷲山之光。彌勒龍華之始。常游凈土永步天宮。

耳根闇鈍多種眾惡。悅染絲歌。聞勝法善音昏然欲睡。聽鄭衛淫靡聳身側耳。知勝善之事樂之者希。淫靡之聲欣之者眾。愿舍此穢耳得彼天聰。聞開塔管籥之聲。彈指謦欬之唱。諸佛所說悉皆總持。香風凈土之聲。寶樹鏗鏘之響。於一念中恍然入悟。

鼻根過患彌復頑嚚。耽染六蘭流連百和。鬱金易著瞻卜難排。雖復一薰一蕕葉性難遣。空中海上彌不自覺。至如雕爐在彼翠霧飛煙。識染相牽彌生織累。所以蝍蛆甘螮自謂馨香。烏鴉嗜鼠不疑穢惡。今愿舍此中根得彼天受。振裳躧步。跨栴檀之迥林。提囊拭缽。捧香積之寶飯。長離穢濁永保清升。

舌根障重染惡尤深。毒刺爭興惡蛇競起。既貪五黃六禽之旨。又甘九鼎八珍之味。所以焚山破卵涸水枯鱗。黿臛不斟。有染指之過。羊羹不及。致入陣之苦。雖復鴝䴈鹿胃猶不稱甘。鳳肺龍胎更云不美。雖羅鼎俎未必皆當。在彼眾生於命已酷。或復間朋亂友破俗傷真。變紫奪朱反白為黑。所以讒言三至。曾母投杼。端木一說。越霸吳

【現代漢語翻譯】 現代漢語譯本：

懺悔六根（眼、耳、鼻、舌、身、意）的業障。眼識被無明遮蔽，容易受到世俗色彩的影響。一旦隨波逐流，即使經歷漫長的時間也難以迴歸正道。即使天生的根器和法慧有所不同，但因為面對外境時，容易隨事而起惡念。現在我願捨棄這肉眼，得到佛眼，如同決目王（一位國王）見到《維摩詰經》中維摩詰居士的丈室，以及多寶佛塔涌現的瑞相，釋迦牟尼佛在鷲峰山上的光明，彌勒菩薩在龍華樹下的開示。愿我常游于清凈的佛國凈土，永遠行走在天宮之中。

耳根昏昧遲鈍，容易產生各種惡行。喜歡聽靡靡之音，聽到殊勝的佛法之音卻昏昏欲睡。聽到鄭衛之音（指淫靡的音樂）就聳身側耳傾聽。知道殊勝善事的人卻很少喜歡，而喜歡**之聲（此處原文有刪減）的人卻很多。愿捨棄這污穢的耳朵，得到天耳通，聽到開啟佛塔的管籥之聲，彈指和清嗓的聲音，所有諸佛所說的法都能完全領會。聽到香風吹拂凈土的聲音，寶樹發出鏗鏘的聲響，在一念之間恍然大悟。

鼻根的過患在於遲鈍愚昧。貪戀各種香氣，流連於各種名貴的香料。容易被鬱金的香味所迷惑，難以擺脫瞻卜花的香味。即使經過薰染，本性也難以改變。在空中和海上，都不能自覺。就像雕花的香爐，在那裡翠霧飛煙，被染污的相牽連，產生無盡的煩惱。所以蝍蛆（一種蟲子）喜歡螮（彩虹）的味道，自以為是馨香。烏鴉喜歡吃老鼠，不懷疑其穢惡。現在我願捨棄這鼻根，得到天上的香氣。振動衣裳，輕快地行走，跨越栴檀樹的茂密森林。拿著布袋，擦拭缽，捧著香積佛國的珍貴飯食。永遠遠離污穢，永遠保持清凈。

舌根的業障深重，染上的惡習尤其深。像毒刺一樣爭相生長，像惡蛇一樣競相出現。既貪圖五黃六禽的美味，又貪圖九鼎八珍的滋味。所以焚燒山林，破壞鳥卵，使河水乾涸，魚鱗枯萎。黿羹也不斟，因為有染指的過錯。羊羹不及，導致陷入戰爭的痛苦。即使是鴝鵒和鹿的胃，也不覺得甘美。鳳凰的肺和龍的胎，更說不上美味。即使擺滿鼎和俎，也未必都合適。對於那些眾生來說，生命已經很殘酷了。或者和壞朋友一起，破壞世俗的規矩，傷害真實的本性，顛倒是非，混淆黑白。所以讒言說了三次，曾母就投杼（放下織布的梭子，表示相信謠言）。端木（子貢）說了一句話，越國就稱霸了吳國。 English version:

I repent of the karmic obstacles of the six roots (eye, ear, nose, tongue, body, and mind). The eye consciousness is obscured by ignorance and easily influenced by worldly colors. Once one drifts along with defilements, it is difficult to return to the right path even after a long time. Although innate faculties and Dharma wisdom may differ, one easily generates evil thoughts based on what is seen in front of them. Now I wish to relinquish these physical eyes and attain the Buddha's eyes, just as King Juemu (a king) saw Vimalakirti's chamber in the Vimalakirti Sutra, the auspicious sign of the Stupa of Many Jewels emerging, the light of Shakyamuni Buddha on Mount Gridhrakuta (鷲峰山), and the beginning of Maitreya Buddha's assembly at Longhua (龍華). May I always wander in the pure Buddha lands and forever walk in the heavenly palaces.

The ear root is dull and prone to various evils. It delights in sensual songs, but becomes drowsy when hearing the sublime Dharma. It perks up its ears to listen to the music of Zheng and Wei (referring to lewd music). Few people like to know about sublime good deeds, while many delight in the sounds of ** (redacted in the original text). I wish to relinquish these defiled ears and attain the divine ear, hearing the sound of opening the pagoda's pipes and flutes, the sound of snapping fingers and clearing throats, and fully comprehending all that the Buddhas speak. Hearing the sound of fragrant winds blowing through the pure lands, and the resounding of jeweled trees, may I suddenly awaken in a single thought.

The fault of the nose root lies in its dullness and ignorance. It indulges in various fragrances and lingers among various precious spices. It is easily captivated by the fragrance of turmeric and finds it difficult to resist the fragrance of champak flowers. Even after being perfumed, it is difficult to change its nature. In the air and on the sea, one is not aware of oneself. Like a carved incense burner, where emerald mists and smoke fly, the defiled appearances are connected, creating endless afflictions. Therefore, the scutigera (a type of centipede) enjoys the taste of the rainbow, thinking it is fragrant. The crow likes to eat rats, not suspecting their filth. Now I wish to relinquish this nose root and attain the heavenly sense of smell. Shaking my robes and walking lightly, crossing the dense forest of sandalwood trees. Carrying a bag and wiping my bowl, holding the precious food of the Fragrant Accumulation Buddha Land. Forever departing from defilement and forever maintaining purity.

The tongue root has heavy karmic obstacles, and the defilements it accumulates are especially deep. Like poisonous thorns vying to grow, like evil snakes competing to appear. It craves the delicacies of the five yellow and six fowl, and also craves the flavors of the nine tripods and eight treasures. Therefore, it burns mountains, destroys bird eggs, dries up rivers, and withers fish scales. Even turtle soup is not served, because there is the fault of dipping one's fingers. Lamb soup is not as good, leading to the suffering of entering battle. Even the starling and deer's stomach are not considered delicious. The phoenix's lungs and dragon's fetus are even more said to be not beautiful. Even if the tripods and tables are filled, they may not all be appropriate. For those sentient beings, life is already cruel. Or associating with bad friends, destroying worldly rules, harming true nature, reversing right and wrong, confusing black and white. Therefore, when slander is spoken three times, Zeng's mother throws down her shuttle (indicating belief in the rumors). When Duanmu (Zigong) spoke one sentence, the state of Yue became the hegemon over the state of Wu.

【English Translation】 I repent of the karmic obstacles of the six roots (eye, ear, nose, tongue, body, and mind). The eye consciousness is obscured by ignorance and easily influenced by worldly colors. Once one drifts along with defilements, it is difficult to return to the right path even after a long time. Although innate faculties and Dharma wisdom may differ, one easily generates evil thoughts based on what is seen in front of them. Now I wish to relinquish these physical eyes and attain the Buddha's eyes, just as King Juemu (a king) saw Vimalakirti's chamber in the 'Vimalakirti Sutra', the auspicious sign of the Stupa of Many Jewels emerging, the light of Shakyamuni Buddha on Mount Gridhrakuta (鷲峰山), and the beginning of Maitreya Buddha's assembly at Longhua (龍華). May I always wander in the pure Buddha lands and forever walk in the heavenly palaces. The ear root is dull and prone to various evils. It delights in sensual songs, but becomes drowsy when hearing the sublime Dharma. It perks up its ears to listen to the music of Zheng and Wei (referring to lewd music). Few people like to know about sublime good deeds, while many delight in the sounds of ** (redacted in the original text). I wish to relinquish these defiled ears and attain the divine ear, hearing the sound of opening the pagoda's pipes and flutes, the sound of snapping fingers and clearing throats, and fully comprehending all that the Buddhas speak. Hearing the sound of fragrant winds blowing through the pure lands, and the resounding of jeweled trees, may I suddenly awaken in a single thought. The fault of the nose root lies in its dullness and ignorance. It indulges in various fragrances and lingers among various precious spices. It is easily captivated by the fragrance of turmeric and finds it difficult to resist the fragrance of champak flowers. Even after being perfumed, it is difficult to change its nature. In the air and on the sea, one is not aware of oneself. Like a carved incense burner, where emerald mists and smoke fly, the defiled appearances are connected, creating endless afflictions. Therefore, the 'scutigera' (a type of centipede) enjoys the taste of the rainbow, thinking it is fragrant. The crow likes to eat rats, not suspecting their filth. Now I wish to relinquish this nose root and attain the heavenly sense of smell. Shaking my robes and walking lightly, crossing the dense forest of sandalwood trees. Carrying a bag and wiping my bowl, holding the precious food of the Fragrant Accumulation Buddha Land. Forever departing from defilement and forever maintaining purity. The tongue root has heavy karmic obstacles, and the defilements it accumulates are especially deep. Like poisonous thorns vying to grow, like evil snakes competing to appear. It craves the delicacies of the five yellow and six fowl, and also craves the flavors of the nine tripods and eight treasures. Therefore, it burns mountains, destroys bird eggs, dries up rivers, and withers fish scales. Even turtle soup is not served, because there is the fault of dipping one's fingers. Lamb soup is not as good, leading to the suffering of entering battle. Even the starling and deer's stomach are not considered delicious. The phoenix's lungs and dragon's fetus are even more said to be not beautiful. Even if the tripods and tables are filled, they may not all be appropriate. For those sentient beings, life is already cruel. Or associating with bad friends, destroying worldly rules, harming true nature, reversing right and wrong, confusing black and white. Therefore, when slander is spoken three times, Zeng's mother throws down her shuttle (indicating belief in the rumors). When Duanmu (Zigong) spoke one sentence, the state of Yue became the hegemon over the state of Wu.

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亡。故知三寸之舌未易可掉。駟馬既失於事難追。愿斷煩惑入清凈境。既同阿難乞乳之譏。又等凈名寂默之致。餐禪悅之六味。欽善法之三德。形恭心到永趣菩提。

身根頑觸唯貪細軟。質體塵礙不重戈矛。莫不愛我輕他凌人傲物。縱此裸蟲不羈醉象。六塵四倒自此而生。五蓋十纏因斯而致。所以象蕈清閑遨遊于夏室。重衾狐白溫煦于冬房。結駟廣廈動靜必安。蠲首翠樓去來有托。所以三業之過出自機開。四大假成豈有真我。愿舍此畫瓶得彼金色。凈寶珠之法飾。照琉璃之慧體。長歸五分永等十身。

意識攀緣其罪山積。險同夢幻譬若猴猿。懸鏡高堂一念難靜。走丸索上百慮先馳。至如二十五有紛繞不息。九十八使驚騖無已。所以灰心滅智行拔於三乘。風禪靈飲道高於六度。今愿斷此意根祛累斯盡。心當恬怕洞照無生。一切眾罪悉滅俗門。三界異途歸之真域。懺悔已竟誠心作禮。

悔高慢文

同上

弟子蕭綱。又重至心歸依三寶。竊聞記稱弗傲。表洙泗之遺文。經云不慢。驗逾阇之妙典。故一遇恒神。陵伽尚卒余習。上賓天帝。淮南猶有誤辭。亦有才曰隱淪調惟高俗。猶足坐痹晉君立前齊主。況複道隆三學法兼五眾。如過前殿似出北門。而不密室致恭遺弓接足。敢藉勝緣愿起弘誓。從

【現代漢語翻譯】 現代漢語譯本：

死亡。因此知道三寸之舌不可輕易搖動。即使有駟馬也難以追回已經失去的事情。愿斷除煩惱迷惑，進入清凈的境界。既像阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）乞求乳汁的譏諷，又等同於維摩詰（Vimalakirti，一位著名的在家菩薩）的寂默。享用禪悅的六種滋味，敬佩善法的三種功德。形體恭敬，心意到達，永遠趨向菩提（Bodhi，覺悟）。

身根遲鈍，只貪圖細緻柔軟的觸感。質地是塵土阻礙，不重視戈矛。沒有誰不愛自己而輕視他人，凌辱他人，傲慢對待事物。放縱這個赤裸的蟲子，不加約束的醉象。六塵（色、聲、香、味、觸、法）四倒（常、樂、我、凈的顛倒）由此而生。五蓋（貪慾、嗔恚、睡眠、掉悔、疑）十纏（無慚、無愧、嫉、慳、悔、眠、掉舉、昏沉、嗔忿、覆）因此而產生。所以像香蕈一樣清閑地在夏天的房間里遨遊，用厚厚的狐白裘在冬天的房間里保暖。乘坐華麗的馬車，住在寬敞的房屋裡，行動和靜止都感到安穩。在裝飾華麗的樓閣里，來來去去都有依靠。所以身、口、意三業的過失，出自於機會的開啟。四大（地、水、火、風）假合而成，哪裡有真正的我？愿捨棄這個彩繪的瓶子，得到那金色的身軀。用清凈寶珠的法飾來裝飾，照亮琉璃般的智慧之體。長久地歸於五分法身（戒身、定身、慧身、解脫身、解脫知見身），永遠等同於十身（應化身，報身，法身，愿身，業身，權身，實身，跡身，自性身，受用身）。

意識攀緣，罪惡堆積如山。危險如同夢幻，譬如猿猴。懸掛鏡子的廳堂，一念難以平靜。在繩索上滾動彈丸，百般思慮先於行動。以至於二十五有（三界中的二十五種存在狀態）紛擾不息，九十八使（九十八種煩惱）驚慌奔走沒有停止。所以灰滅心智，修行超越於三乘（聲聞乘、緣覺乘、菩薩乘）。風禪靈妙，飲道高於六度（佈施、持戒、忍辱、精進、禪定、智慧）。現在愿斷除這個意根，去除積累的罪惡。心應當恬淡平靜，洞察無生。一切罪惡都消滅在世俗之門。三界不同的道路，都歸於真如的境界。懺悔已經完畢，誠心作禮。

悔高慢文

同上

弟子蕭綱，再次以至誠之心歸依三寶（佛、法、僧）。我聽說典籍記載不要傲慢，這是孔子（Confucius）學派的遺訓。佛經說不要輕慢，這是逾阇（Yujia，瑜伽）的精妙典範。所以即使是恒神（Hengshen，恒河之神），陵伽（Lingjia，楞伽經）中尚且有殘餘的習氣。即使是上賓天帝（Shangbin Tiandi，帝釋天），淮南王（Huainanwang）還有錯誤的言辭。也有人說才華隱逸，格調高雅脫俗，仍然足以使晉君（Jin Jun）坐著麻痹，齊主（Qi Zhu）站在前面。更何況佛道興盛，兼具三學（戒、定、慧），佛法兼備五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）。如同經過前殿，像是走出北門。而不像在密室裡那樣恭敬，遺失弓箭也不去撿，迎接客人時接住他的腳。我敢憑藉殊勝的因緣，發起弘大的誓願，從此以後……

【English Translation】 English version:

Death. Therefore, know that the three-inch tongue should not be wagged lightly. Even with a team of four horses, it is difficult to recover what has been lost. I vow to cut off afflictions and enter the realm of purity. Like Ananda's (Ananda, one of the Buddha's ten great disciples, known for his extensive learning) request for milk, and equal to Vimalakirti's (Vimalakirti, a famous lay bodhisattva) silence. Enjoying the six flavors of meditative joy, revering the three virtues of good Dharma. With respectful form and sincere heart, forever striving towards Bodhi (Bodhi, enlightenment).

The body's sense organ is dull, only craving delicate and soft sensations. Its substance is dust and obstruction, not valuing spears and halberds. Everyone loves themselves and belittles others, insulting others, and being arrogant towards things. Indulging this naked worm, this unrestrained drunken elephant. The six dusts (form, sound, smell, taste, touch, dharma) and four inversions (the inversions of permanence, joy, self, and purity) arise from this. The five coverings (desire, anger, sleepiness, restlessness, doubt) and ten fetters (shamelessness, lack of remorse, jealousy, stinginess, regret, sleep, restlessness, torpor, anger, concealment) arise from this. Therefore, like a mushroom, one leisurely roams in summer rooms, and uses thick fox-fur robes to keep warm in winter rooms. Riding in magnificent carriages, living in spacious houses, one feels secure in both movement and stillness. In ornate pavilions, coming and going, one has support. Therefore, the transgressions of the three karmas (body, speech, mind) arise from the opening of opportunity. The four great elements (earth, water, fire, wind) are falsely combined; where is the true self? I vow to abandon this painted vase and attain that golden body. Adorning it with the Dharma ornaments of pure jewels, illuminating the wisdom body like crystal. Forever returning to the fivefold Dharma body (body of precepts, body of concentration, body of wisdom, body of liberation, body of knowledge and vision of liberation), forever equal to the ten bodies (responsive body, reward body, Dharma body, vow body, karma body, provisional body, real body, trace body, self-nature body, enjoyment body).

Consciousness clings, and sins accumulate like mountains. Danger is like a dream, like a monkey. In a hall with hanging mirrors, it is difficult to quiet a single thought. Like rolling a ball on a rope, a hundred thoughts rush ahead. As for the twenty-five existences (the twenty-five states of existence in the three realms), they are ceaselessly disturbed, and the ninety-eight afflictions (ninety-eight kinds of defilements) rush about without end. Therefore, extinguishing the mind and wisdom, practice surpasses the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The wind of Chan is wondrous, and drinking the Dao is higher than the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom). Now I vow to cut off this root of mind and remove accumulated sins. The mind should be tranquil and still, clearly illuminating non-birth. All sins are extinguished at the gate of the mundane. The different paths of the three realms all return to the realm of Suchness. Repentance is complete, and I sincerely pay homage.

Text of Repentance for Arrogance

The same as above.

Your disciple, Xiao Gang, once again sincerely takes refuge in the Three Jewels (Buddha, Dharma, Sangha). I have heard that the records state not to be arrogant; this is the legacy of Confucius' (Confucius) school. The sutras say not to be disdainful; this is the wonderful model of Yujia (Yujia, Yoga). Therefore, even the Hengshen (Hengshen, the Ganges River God) still has residual habits in the Lingjia (Lingjia, Lankavatara Sutra). Even Shangbin Tiandi (Shangbin Tiandi, Indra), the guest of Heaven, Huainanwang (Huainanwang) still had erroneous words. Some say that talent is hidden and the style is high and refined, yet it was still enough for the Jin Jun (Jin Jun) to sit paralyzed and the Qi Zhu (Qi Zhu) to stand before him. Moreover, the Buddha's path is flourishing, combining the Three Learnings (morality, concentration, wisdom), and the Dharma encompasses the Five Assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, upasikas). Like passing through the front hall, like going out the north gate. But not as respectful as in a secret room, not picking up a lost bow, and receiving guests by holding their feet. I dare to rely on this excellent opportunity to make a great vow, from now on...

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今日始乃至菩提。于諸出家悉表虔敬。方欲削除七慢折制六根。賓頭下步庶無厥咎。耆達棄車方思景慕。幽顯大眾咸為證明。

懺悔文

沈約

弟子沈約稽首。上白諸佛眾聖。約自今生以前至於無始。罪業參差固非詞象所算。證昧往緣莫由證舉。爰始成童有心嗜慾。不識慈悲莫辨罪報。以為毛群魪品事允庖廚。無對之緣非惻隱所及。晨剉暮爚亙月隨年。嗛腹填虛非斯莫可兼。曩昔蒙稚精靈靡達。遨戲之間恣行夭暴。蠢動飛沈罔非登俎。儻相逢值橫加剿撲。卻數追念種匯寔蕃。遠憶相間難或詳盡。又暑月寢臥蚊虻噆膚。忿之於心應之於手。歲所殲殞略盈萬計。手因忿運命因手傾。為殺之道事無不足。迄至於今猶未頓免。又嘗竭水而漁躬。事網罭。牽驅事卒歡娛賞會。若斯等輩眾伙非一。黨隸賓游愆眚互動。或盜人園實。或攘人豢養。弱性蒙心隨喜贊悅。受分吞贓皎然不昧。性愛墳典。茍得忘廉取非其有。卷將二百。又綺語者眾源條繁廣假妄之愆。雖免大過。微觸細犯。亦難備陳。又追尋少年。血氣方壯。習累所纏事難排壑。淇水上宮誠無雲幾。分桃斷袖亦足稱多。此實生死牢阱未易洗。灌志有慘舒性所同稟。遷怒過直有時或然。厲色嚴聲無日可免。又言謔行止曾不尋研。觸過斯發動淪無記。終朝紛擾

【現代漢語翻譯】 現代漢語譯本：從今天開始直到證得菩提，我對所有出家人都表達虔誠的敬意。我將要消除七慢，折服和控制六根。希望我像賓頭盧尊者一樣行走時，不會有任何過失。我像耆達太子一樣放棄車乘，一心向往佛道。希望顯隱大眾都為我作證。

懺悔文

沈約

弟子沈約稽首，向上稟告諸佛和眾聖。我沈約從今生以前，追溯到無始以來，所造的罪業繁多複雜，實在無法用言語來計算。因為隔著往昔的因緣，也無法一一舉證。自從我還是孩童的時候，心中就充滿了慾望，不認識慈悲，也不明白罪報。我認為那些有毛的動物和水中的魚類，天生就應該被烹飪。對於它們遭受的痛苦，我沒有絲毫的惻隱之心。每天宰殺烹煮，一年又一年地持續著。爲了滿足口腹之慾，沒有其他的辦法可以替代。過去年幼無知，心智沒有開悟，在嬉戲玩耍的時候，肆意地進行殘暴的行為。無論是爬行的、蠕動的，還是飛翔的、沉在水裡的動物，沒有一樣不被我擺上餐桌。如果它們與我相遇，我就橫加捕捉殺害。仔細地追憶這些事情，發現所殺害的物種實在太多了。時間相隔太久遠，難以詳細地盡述。

還有在炎熱的夏天睡覺時，蚊子和飛蟲叮咬我的面板，我心中充滿憤怒，就用手去拍打它們。一年下來，被我殺死的蚊蟲大概有上萬只。我的手因為憤怒而揮動，它們的生命也因此而終結。在殺生這件事上，我所做的事情沒有一樣是不充分的。直到今天，我仍然沒有完全避免這些行為。

我又曾經竭盡池塘的水來捕魚，親自操作漁網。牽引驅趕民眾，舉行歡快的宴會。像這樣的事情，參與的人很多，不止一次。我的同黨、下屬和朋友們，罪過和過失相互交織。或者偷盜別人的園林果實，或者搶奪別人飼養的家禽。我那弱小的心靈被矇蔽，隨喜讚歎這些行為，接受分贓，心裡非常清楚明白。

我違背墳典（墳典：指古代典籍），爲了得到好處而忘記廉恥，獲取不應該屬於我的東西。我抄寫的書籍將近兩百卷。還有綺語（綺語：指花言巧語，虛妄不實的話）的來源眾多，條目繁雜，虛假和欺騙的過錯。即使可以免於大的過失，但細微的觸犯，也很難全部陳述。

我又追憶少年時期，血氣方剛，被過去的習氣所纏繞，難以擺脫。即使像淇水上宮那樣的地方，沒有發生男女茍且之事，但像分桃斷袖（分桃斷袖：指男同性戀行為）這樣的事情也做了很多。這實在是生死輪迴的牢籠，難以洗清。灌注心志有慘痛和舒暢，這是人性的共同稟賦。遷怒於人，有時會過於直接。厲聲嚴色，沒有一天可以避免。還有言語戲謔，行為舉止，從來沒有仔細地研究和思考。觸犯過失，就會發動無記（無記：佛教術語，指非善非惡，不能記別的心理狀態）。整天紛擾不安。

【English Translation】 English version: From this day forth until I attain Bodhi, I express my utmost reverence to all ordained monks and nuns. I aspire to eliminate the seven forms of arrogance and subdue the six senses. May my footsteps, like those of Venerable Pindola, be without fault. Like Prince Jeta, I abandon my chariot and yearn for the path of enlightenment. May the visible and invisible assembly bear witness to this.

Repentance Text

Shen Yue

Your disciple Shen Yue bows his head and reports to all Buddhas and venerable saints. From this life extending back to beginningless time, the sins and karmic debts I have accumulated are too numerous and complex to be calculated by words or symbols. Obscured by past causes and conditions, they cannot be individually enumerated. From the time I was a child, my mind was filled with desires, lacking compassion and unaware of karmic retribution. I believed that animals with fur and fish in the water were naturally meant for the kitchen. I felt no pity for their suffering. I slaughtered and cooked them daily, month after month, year after year. To satisfy my hunger, there seemed to be no other way.

In my past ignorance and lack of understanding, I indulged in cruel acts during play. Whether crawling, wriggling, flying, or swimming creatures, none were spared from my table. If they crossed my path, I would capture and kill them without hesitation. Recalling these actions, I realize the vast number of species I have harmed. The time is too distant, and it is difficult to recount them all in detail.

Furthermore, while sleeping during hot summer months, I would be bitten by mosquitoes and flies. Filled with anger, I would strike them down with my hand. Over the course of a year, I likely killed tens of thousands of these insects. My hand moved in anger, and their lives were extinguished. In the matter of killing, I left nothing undone. Even now, I have not completely ceased these actions.

I have also drained ponds to catch fish, personally operating the nets. I have led and driven people to hold joyous feasts. Such events have involved many participants, not just once. My associates, subordinates, and friends have intertwined in sins and transgressions. We have stolen fruits from others' gardens and seized livestock raised by others. My weak mind was clouded, and I rejoiced in and praised these actions, knowingly accepting a share of the spoils.

I have violated the ancient classics ( 墳典: refers to ancient books), forsaking integrity for personal gain, acquiring what was not rightfully mine. I have transcribed nearly two hundred scrolls. Moreover, the sources of frivolous speech ( 綺語: refers to flowery, false, and insincere words ) are numerous and complex, involving falsehood and deception. Even if I have avoided major offenses, the minor transgressions are difficult to fully enumerate.

I also recall my youth, when my blood was strong and I was entangled by past habits, making it difficult to break free. Even if places like the Shang Palace of the Qi River did not involve illicit affairs, acts like sharing peaches and cutting sleeves ( 分桃斷袖: refers to homosexual acts ) were numerous. This is truly a prison of samsara, difficult to cleanse. Infusing the mind with both pain and pleasure is a common human trait. Transferring anger to others, sometimes excessively, has occurred. Harsh words and stern expressions have been unavoidable daily. Furthermore, my playful words and actions have never been carefully examined or considered. Touching upon faults leads to the arising of non-recollection ( 無記: Buddhist term, refers to a mental state that is neither good nor bad, and cannot be remembered ). All day long, there is turmoil and unrest.

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薄暮不休。來果昏頑將由此作。前念甫謝后念復興。尺波不息寸陰驟往。愧悔攢心罔知云厝。今於十方三世諸佛前見在眾僧大眾前。誓心克已追自悔責。收遜前愆洗濯念慮。校身諸失歸命天尊。又尋七尺所本。八微是構。析而離之莫知其主。雖造業者身身隨念滅。而唸唸相生離續無已。往所行惡造既由心。行惡之時其心既染。既染之心雖與念滅。往之所染即成後緣。若不本諸真諦以空滅有。則染心之累不卒可磨。今者興此愧戒磨昔所染。所染得除即空成性。其性既空庶罪無所託。布發頂禮幽顯證成。此念一成相續不斷。日磨歲瑩生生不休。迄至道場無復退轉。又彼惡加我。皆由我昔加人。不滅此重緣則來惡彌遘。當今斷絕永息來緣。道無不在。有來斯應。庶[藉-耒+糸]今誠要之咸達。

群臣請隋陳武帝懺文

江總文

某位某甲稽首和南十方三世一切諸佛十方三世一切尊法十方三世一切賢聖見前大德僧。皇帝某諱菩薩。睿哲聰明廣淵齊聖。心若虛空照窮波若。發弘大誓荷負眾生。神道會昌膺茲景業。百王既季運屬艱難。五嶽維塵六軍日動。劬勞在念有切皇心。既而深悟苦空極信無我。寶臺華柱本非實錄。賊城樓櫓苦具茲多。遂坐道場靜居禪室。堅固善本具足檀那。石壁山河珍車象馬頭目髓腦妻子

【現代漢語翻譯】 現代漢語譯本： 薄暮時分也不停止懺悔。我來果（法師名）昏聵頑固，將由此開始懺悔。前一個念頭剛消失，后一個念頭又興起。水波不停息，時間飛逝。慚愧和後悔涌上心頭，不知如何安放。現在於十方三世一切諸佛面前，在現前的僧眾大眾面前，發誓克制自己，追溯以往，自我悔責。收斂謙遜，消除以前的過錯，洗滌念頭思慮。對照自身的所有過失，歸命于天尊。又追尋這七尺之軀的根本，是由八微（極微）構成。分析並分離它們，不知哪個是它的主人。即使造業的身體隨著念頭而生滅，但念頭卻唸唸相生，連續不斷。以往所行的惡，都是由心所造。行惡的時候，心已經被污染。被污染的心雖然隨著念頭而滅，但以往的污染就成了後來的因緣。如果不依據真諦，以空性來滅除有，那麼染污之心的積累就無法徹底磨滅。現在興起這慚愧之戒，磨滅以往的污染。污染得以消除，空性就成為本性。本性既然是空性，那麼罪業就沒有依託之處。散開頭髮，頂禮，祈求幽冥和顯現的聖眾來證明和成就。這個念頭一旦形成，就會相續不斷，日日磨練，歲歲光瑩，生生世世永不停止，直到證得菩提，永不退轉。此外，別人加於我的惡，都是由於我過去加於別人。如果不滅除這重重因緣，那麼未來的惡報就會更多。現在斷絕惡緣，永遠止息未來的惡報。道無處不在，有感應就會迴應。希望憑藉今天的真誠懇切，都能傳達。 群臣請隋陳武帝懺文 江總 文 某位某甲稽首和南十方三世一切諸佛十方三世一切尊法十方三世一切賢聖見前大德僧。皇帝某諱菩薩。睿哲聰明廣淵齊聖。心若虛空照窮波若（智慧）。發弘大誓荷負眾生。神道會昌膺茲景業。百王既季運屬艱難。五嶽維塵六軍日動。劬勞在念有切皇心。既而深悟苦空極信無我。寶臺華柱本非實錄。賊城樓櫓苦具茲多。遂坐道場靜居禪室。堅固善本具足檀那（佈施）。石壁山河珍車象馬頭目髓腦妻子

【English Translation】 English version: Even at dusk, repentance does not cease. I, Laiguo (name of a monk), dull and stubborn, will begin repentance from this point. As soon as the previous thought disappears, the next thought arises again. The ripples on the water do not stop, and time flies quickly. Shame and regret fill my heart, and I do not know where to place them. Now, before all the Buddhas of the ten directions and three times, and before the present assembly of monks and the masses, I vow to restrain myself, trace back to the past, and blame myself. I will be humble and modest, eliminate past mistakes, and cleanse my thoughts. Comparing all my faults, I take refuge in the Celestial Venerable. Furthermore, I seek the origin of this seven-foot body, which is composed of eight subtle particles (atoms). Analyzing and separating them, I do not know which one is its master. Even though the body that creates karma arises and ceases with thoughts, thoughts arise one after another, continuously. The evil deeds of the past were all created by the mind. When evil is done, the mind is already defiled. Although the defiled mind ceases with thoughts, the defilement of the past becomes the cause for the future. If one does not rely on the true principle, using emptiness to extinguish existence, then the accumulation of defiled minds cannot be completely erased. Now, I arouse this vow of repentance to erase the defilement of the past. When defilement is eliminated, emptiness becomes the nature. Since the nature is emptiness, then sin has no place to rely on. I scatter my hair and prostrate myself, praying for the hidden and manifest saints to witness and accomplish this. Once this thought is formed, it will continue uninterrupted, polished day by day, year by year, never ceasing life after life, until enlightenment is attained and there is no turning back. Furthermore, the evil that others inflict on me is all because I inflicted it on others in the past. If I do not eliminate this heavy karmic connection, then more future retribution will be encountered. Now, I sever the evil connection and forever stop future retribution. The Dao is everywhere, and there will be a response when there is a feeling. I hope that by relying on today's sincerity and earnestness, everything can be conveyed. A Memorial of Repentance Requested by the Courtiers for Emperor Chen Wu of the Sui Dynasty Written by Jiang Zong So-and-so, bowing and taking refuge in all the Buddhas of the ten directions and three times, all the venerable Dharmas of the ten directions and three times, all the virtuous sages of the ten directions and three times, and the virtuous Sangha before me. Emperor So-and-so, named Bodhisattva, is wise, intelligent, broad, profound, and equal to the sages. His mind is like empty space, illuminating and exhausting Prajna (wisdom). He makes great vows to bear the burden of sentient beings. The divine way is prosperous, and he receives this great undertaking. The hundred kings are at the end of their reign, and the times are difficult. The Five Mountains are covered in dust, and the six armies move daily. Hard work is on his mind, and he has a deep concern for the imperial heart. He deeply understands suffering and emptiness and deeply believes in no-self. The precious platform and ornate pillars are not real records. The towers and ramparts of the enemy city are full of suffering. Therefore, he sits in the Bodhimanda and resides quietly in the meditation room. He strengthens the roots of goodness and fully practices Dana (generosity). Stone walls, rivers, precious carriages, elephants, horses, heads, eyes, marrow, brains, wives, and children.

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國城鑾輅龍章翠張玉機。福德所感威惠所及。莫不蕭然大舍供養三尊。便欲拂衣崆峒高步六合。到林間而宴坐與釋種而同遊。紫微虛宮黃屋曠位。上靈聳動厚土怔惺。弟子等身纏愛惑業構煩惱。天生烝民樹以司牧。惵惵黔首非后罔戴。豈容致尊居萬乘而申獨往之情。應在帝王而為布衣之事。且蠻夷猾夏寇賊奸宄。燧人警職。日照甘泉之火。四郊多壘。未肆樓船之威。若使七聖云迷窅然汾水之上。八駿波若方在瑤池之濱。則天下何依。群臣莫奉宗社廟堂有廢彝。則弟子不勝狼狽之切。謹舍如干錢如干物。仰嚫三寶大眾。奉贖皇帝及諸王所舍悉還本位。伏願十方三寶見前大德僧。以慈悲力用無礙心。坐道放光顯揚宣說。歡喜和合超然降許。當使皇帝望雲望日之姿與南山等固。乃神乃聖之德與北極同尊。中宮后妃之星。金禎玉干之戚。窮積善之慶。盡萬歲之歡。玉鑾回鑣金門洞啟。百辟翹首搢紳並列。愿塵勞與雲翳俱銷。億兆與天地同泰。慊慊丹愚敢以死請。弟子某和南。

摩訶波若懺文

梁高祖

菩薩戒弟子皇帝。稽首和南十方諸佛及無量尊法一切賢聖。觀夫常樂我凈。蓋真常之妙本。無常苦空。乃世相之累法。而苦樂殊見。分別之路興。真俗異名。計著之情反。顛倒我人之所。彌見愚癡取捨有無之間

【現代漢語翻譯】 現代漢語譯本：國城華麗的鑾駕上繪有龍章，翠玉裝飾的帷幔高高張起，這是福德感召，威惠所及之處。人們無不肅然起敬，廣行佈施，供養佛、法、僧三寶。本應拂袖而去，像仙人般隱居崆峒山，高步行走于天地之間，到林間安然靜坐，與出家的僧侶一同遊歷。但紫微星黯淡，皇宮空曠，帝位虛懸，上天神靈為之震動，大地也為之不安。弟子們身陷愛慾的迷惑，被業力所構成的煩惱纏繞。天生君王是爲了治理百姓，我們這些百姓沒有君王就無所依靠。怎能讓至尊的皇帝陛下爲了個人的情懷而離開萬乘之位，去做一個普通百姓的事情呢？況且邊境蠻夷侵擾，國內盜賊奸邪作亂，烽火臺上傳遞著警報，甘泉宮的烽火日夜燃燒，四面邊境戰事不斷，還未及展現強大水軍的威力。如果讓聖明的君主像雲霧般消失在汾水之上，讓駿馬般的身影停留在瑤池之畔，那麼天下百姓將依靠誰？群臣將侍奉誰？宗廟社稷將因此荒廢。弟子們實在不堪忍受這種狼狽的局面。謹獻上這些錢物，供養三寶大眾，懇請贖回皇帝及諸王所捨棄的一切，讓他們回到原來的位置。伏願十方三寶，以及在座的大德高僧，以慈悲之力，用無礙之心，於此道場放光，顯揚佛法，宣說妙理，歡喜和合，超然應允我們的請求。當使皇帝陛下如仰望雲彩和太陽般受萬民敬仰，其地位如南山般穩固，其神聖的德行如北極星般尊貴。中宮的皇后嬪妃，以及皇親國戚們，能夠積累無盡的善慶，享受萬年的歡樂。愿皇帝的鑾駕返回，皇宮大門再次敞開，百官翹首以盼，朝服整齊地排列。愿世間的塵勞和煩惱如雲霧般消散，億萬百姓與天地一同安泰。弟子們一片赤誠，冒死進諫。弟子某某稽首敬拜。 摩訶般若懺文 梁高祖 菩薩戒弟子皇帝，稽首敬禮十方諸佛以及無量尊貴的佛法和一切賢聖。觀照常、樂、我、凈，是真常的微妙根本；而無常、苦、空，則是世間萬象的束縛之法。因為苦和樂的差異顯而易見，所以產生了分別的道路；因為真和俗的名稱不同，所以產生了執著的情感。顛倒了我與人的認知，更加顯現了愚癡，在取捨有無之間徘徊不定。

【English Translation】 English version: The magnificent imperial carriage in the capital city is adorned with dragon emblems, and the emerald-green jade curtains are raised high, a testament to the accumulated merit and far-reaching influence. All present are filled with reverence, generously offering alms to the Triple Gem – Buddha, Dharma, and Sangha. One might desire to cast off worldly affairs, like an immortal dwelling in Mount Kongtong, freely traversing the universe, finding serene repose in the forests, and joining the company of renunciates. However, the Purple Palace is dim, the imperial throne vacant, and the divine spirits above are stirred, while the very earth trembles with unease. Your disciples are entangled in the delusions of love and afflicted by the karmic burdens of suffering. A ruler is born to govern the people, and without a sovereign, the populace is lost and without support. How can we allow His Majesty, the most honored Emperor, to abandon his ten-thousand-chariot throne for personal desires, becoming a commoner? Moreover, the barbarian tribes harass our borders, and treacherous bandits and rebels cause unrest within the realm. The beacon towers are lit, signaling danger, and the fires of Ganquan Palace burn day and night. War looms on all sides, and the might of our naval fleet has yet to be unleashed. If the enlightened Emperor were to vanish like mist above the Fen River, and his majestic presence were to linger only by the Jade Pond, upon whom would the world rely? Whom would the ministers serve? The ancestral temples and altars of the nation would fall into disrepair. Your disciples cannot bear such a calamitous situation. Therefore, we humbly offer these funds and goods to the Sangha, beseeching them to redeem all that the Emperor and princes have relinquished, restoring them to their rightful positions. May the Triple Gem of the ten directions, and the venerable Sangha present here, with their compassionate power and unobstructed minds, radiate light in this sacred place, revealing and expounding the Dharma, joyfully and harmoniously granting our request. May the Emperor be revered by all, as they look up to the clouds and the sun, his position as firm as the Southern Mountain, and his divine virtue as esteemed as the North Star. May the Empress and consorts of the inner palace, along with the imperial relatives, accumulate boundless merit and enjoy ten thousand years of happiness. May the imperial carriage return, and the palace gates swing open once more, as the assembled officials, in their ceremonial attire, eagerly await. May worldly troubles and afflictions vanish like clouds, and may countless beings find peace and prosperity, as enduring as heaven and earth. With utmost sincerity and at the risk of our lives, we humbly beseech you. Your disciple, [name], pays homage. Mahaprajna Confession Text Emperor Gaozu of Liang The Emperor, a disciple of the Bodhisattva precepts, bows in reverence to the Buddhas of the ten directions, the immeasurable and venerable Dharma, and all the virtuous and wise beings. Contemplating permanence, bliss, self, and purity, these are the subtle roots of true permanence; while impermanence, suffering, emptiness, and non-self are the binding laws of worldly phenomena. Because the differences between suffering and joy are evident, the path of discrimination arises; because the names of truth and falsehood are different, the emotions of attachment arise. The inversion of self and others further reveals ignorance, wavering between acceptance and rejection, existence and non-existence.

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。轉成專附。豈知妙道無相至理絕言。實法唯一真如不二。諸佛以慈悲之力。開方便之門。教之以遣蕩。示之以冥滅。百非俱棄四句皆亡。然後無復塵勞。解脫清凈。但般若之說唯有五時。而智慧之旨終歸一趣。莫非第一義諦悉是無上法門。弟子頗學空無深知虛假。主領四海。不以萬乘為尊。攝受兆民。彌覺萬機成累。每時丕顯。嗟三有之洞然終日乾乾。嘆四生之俱溺。常愿以智慧燈照朗世間波若舟航濟渡凡識。今謹于某處建如干僧如干日大品懺。現前大眾至心敬禮惠命須菩提。愿諸眾生離染著相。迴向法喜安住禪悅。同到香城共見寶臺。般若識諸法之無相。見自性之恒空。無生法忍自然具足。稽首敬禮常住三寶。

金剛波若懺文

梁武帝

菩薩戒弟子皇帝稽首。和南十方諸佛無量尊法一切賢聖。如來以四十年中所說般若。本末次第略有五時。大品小品枝條分散。仁王天王宗源流別。金剛道行隨義制名。須真法身以人標題。雖復前說后說應現不同。至理至言其歸一揆。莫非無相妙法。悉是智慧深經。以有取之既為殊失。就無求也彌見深乖。義異去來道非內外。遣之又遣之。不能得其真。空之以空之。未足明其妙。真俗同棄本跡俱冥。得之於心然後為法。是以無言童子妙得不言之妙。不說菩薩深見無

【現代漢語翻譯】 現代漢語譯本：轉成特別附屬的地位。豈能知道妙道是無相的，至高的道理無法用言語表達。實在的法只有一個，那就是真如，沒有第二個。諸佛以慈悲的力量，開啟方便之門，教導人們捨棄一切，指示人們歸於寂滅。捨棄一切非，消除所有四句的執著，然後才能沒有塵世的煩惱，解脫清凈。但關於般若的說法只有五個時期，而智慧的宗旨最終歸於一個方向。沒有哪個不是第一義諦，全部都是無上的法門。弟子我略微學習了空無，深深知道一切都是虛假的。主宰著四海，卻不認為萬乘之位值得尊重；攝受著萬民，反而覺得處理各種事務是累贅。每時每刻都明顯地感受到，哀嘆這三界（欲界、色界、無色界）的空虛，終日勤勉不懈；嘆息四生（胎生、卵生、濕生、化生）都沉溺其中。常常希望用智慧的燈照亮世間，用般若的舟船濟渡凡夫的意識。現在謹在某處建立若干僧人的若干日的大品懺法，現前的大眾至誠恭敬地禮拜惠命須菩提（佛陀的弟子，以解空第一著稱）。愿所有眾生遠離染污和執著，迴向於法喜，安住在禪悅之中，一同到達香城，共同見到寶臺。用般若來認識諸法的無相，見到自性的恒常空寂。無生法忍自然具足。稽首敬禮常住三寶。

金剛般若懺文

梁武帝

菩薩戒弟子皇帝稽首。向十方諸佛、無量尊法、一切賢聖致敬。如來四十年中所說的般若，其本末次第略有五個時期。《大品》、《小品》等經典枝條分散，《仁王》、《天王》等經典宗源流別。《金剛經》的修行隨著意義而制定名稱，須菩提的真法身以人來作為標題。雖然前說后說，應現不同，但至高的道理和至真的言語，其歸宿是一致的。沒有哪個不是無相的妙法，全部都是智慧的深奧經典。如果有所取，那就已經有了很大的偏差；如果就無來追求，那就更加顯得深刻的錯誤。意義的不同在於來去，道不在內外。捨棄了又捨棄，也不能得到它的真諦；空了又空了，還不足以明白它的奧妙。真和俗一同捨棄，本和跡一同泯滅，在心中領悟，然後才能成為法。因此，無言童子巧妙地得到了不言的奧妙，不說菩薩深刻地見到了無。

【English Translation】 English version: Transforming into a specially attached state. How can one know that the wonderful path is without form, and the ultimate truth is beyond words? The real Dharma is only one, which is Suchness (Tathata), not two. All Buddhas use the power of compassion to open the door of skillful means, teaching people to abandon everything and guiding them to Nirvana. Abandon all 'non-s' and eliminate all attachments to the four phrases, and then there will be no more worldly troubles, and one can attain liberation and purity. However, there are only five periods of teachings on Prajna, and the essence of wisdom ultimately leads to one direction. None of them are not the ultimate truth, and all are supreme Dharma doors. I, as a disciple, have learned a little about emptiness and deeply know that everything is illusory. Ruling over the four seas, I do not consider the position of the emperor to be worthy of respect; receiving the people, I feel that dealing with various affairs is a burden. Every moment I clearly feel the emptiness of the three realms (the desire realm, the form realm, and the formless realm), and I am diligent and tireless all day long; I sigh that the four kinds of beings (born from the womb, born from eggs, born from moisture, and born by transformation) are all drowning in it. I always hope to illuminate the world with the lamp of wisdom and use the boat of Prajna to ferry the consciousness of ordinary people. Now, I respectfully establish a Great Perfection Repentance Dharma assembly for a certain number of monks for a certain number of days in a certain place. The present assembly sincerely and respectfully bows to the benevolent Subhuti (a disciple of the Buddha, known for his understanding of emptiness). May all sentient beings be free from defilement and attachment, dedicate themselves to the joy of Dharma, abide in the joy of meditation, and together reach the Fragrant City and see the Treasure Platform. Use Prajna to recognize the formlessness of all Dharmas and see the constant emptiness of one's own nature. The non-origination forbearance is naturally complete. I bow and pay homage to the eternally abiding Three Jewels.

The Diamond Prajna Repentance Text

Emperor Wu of Liang

The disciple of the Bodhisattva precepts, the Emperor, bows respectfully. Paying homage to all Buddhas in the ten directions, the immeasurable honored Dharma, and all the virtuous sages. The Prajna spoken by the Tathagata in forty years has five periods in its entirety. The 'Great Perfection' and 'Small Perfection' Sutras are scattered in branches, and the 'Benevolent King' and 'Heavenly King' Sutras have different origins. The practice of the Diamond Sutra is named according to its meaning, and Subhuti's true Dharma body is titled with a person. Although the previous and subsequent teachings and manifestations are different, the supreme truth and the truest words have the same destination. None of them are not the wonderful Dharma of no form, and all are profound scriptures of wisdom. If there is something to take, then there is already a great deviation; if one seeks in nothingness, then it appears even more profoundly wrong. The difference in meaning lies in coming and going, and the path is not inside or outside. Abandoning it again and again cannot obtain its true essence; emptying it again and again is not enough to understand its mystery. The true and the mundane are abandoned together, and the origin and traces are extinguished together. Understanding it in the heart, then it can become Dharma. Therefore, the silent boy skillfully obtained the mystery of silence, and the non-speaking Bodhisattva deeply saw the non-.

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說之深。弟子習學空無修行智慧。早窮尊道克己行法。方欲以家形國自近及遠。一念之善千里斯應。一心之力萬國皆歡。恒沙眾生皆為法侶。微塵世界悉是道場。今謹于某處建如干僧如干日金剛般若懺。見前大眾至心敬禮釋迦牟尼佛金剛波若。禮長老須菩提。愿諸佛菩薩以般若因緣同時集會。哀憐萬品護念群生。引入惠流同歸佛海。得金剛之妙寶見金牒之深經。頂戴奉持終不捨離。逮得己利盡諸有結。心得自在無復塵勞。稽首敬禮常住三寶。

勝天王般若懺文

陳宣帝

菩薩戒弟子皇帝。稽首十方諸佛無量尊法一切賢聖。自鶴林滅跡鷲嶺凝神。瓶寫總持遺文不墜。傳燈流佈法輪逾廣。方軌弘宣。既昭著于西域。分鑣顯說。亦漸移于東土。而周朝徴應止見夜明。漢帝感通不過宵夢。香象所載虎觀。寂而未聞。龍宮所藏麟閣。闃其無取。山海為隔傳授蓋微。華夷不同翻譯何幾。天王所問止得經名。金剛之經才見一品。歷魏晉而未備。經宋齊而恒闕。我皇帝承家建國光前絕後。道格天地德被幽微。大啟慈悲廣開智慧。施造化以仁壽。濟蒼生於解脫。異世界而承風。殊剎土而響應。真人間出法寶傳通。粵以天嘉六年。外國王子月婆首那來游匡嶺。慧解深妙靡測聖凡。奉持勝天王般若經一部。于彼翻譯表獻京

【現代漢語翻譯】 現代漢語譯本： 深刻的闡述。弟子我學習空性、無相的修行智慧，早已窮盡尊貴的佛道，克制自己奉行佛法。正想要以治理家庭的方式來治理國家，從近及遠地推行。一個善念，千里之外也會有感應；一心向善的力量，能讓萬國都感到歡欣。像恒河沙一樣多的眾生都成為我的法侶，像微塵一樣多的世界都是我的道場。現在我謹在某處建立若干僧眾，舉行若干日的金剛般若懺法。祈願面前的大眾以至誠之心敬禮釋迦牟尼佛（Sakyamuni Buddha），敬禮金剛般若（Vajra Prajna），敬禮長老須菩提（Subhuti）。愿諸佛菩薩以般若的因緣同時降臨，哀憐萬物，護念眾生，引入智慧的河流，一同歸向佛法的海洋。獲得金剛般的微妙珍寶，見到金牒上深刻的經文，頂戴奉持，終身不捨棄。最終獲得自身的利益，斷盡一切煩惱的束縛，心得自在，不再有塵世的勞苦。稽首敬禮常住三寶。

勝天王般若懺文

陳宣帝

菩薩戒弟子皇帝，稽首十方諸佛、無量尊法、一切賢聖。自從釋迦牟尼佛在鶴林（雙樹林，佛陀涅槃之地）滅度，在鷲嶺（靈鷲山，佛陀說法之地）凝神，阿難尊者以瓶傾瀉般地記持佛法，總持佛法，遺留下來的經文沒有墜落，傳燈般地流佈，法輪越來越廣大。四方弘揚宣講，已經在西域顯著，分道揚鑣地顯明佛法，也漸漸地轉移到東土。然而周朝的徵兆感應，僅僅見到夜裡發光；漢代的感應，也不過是夜裡的夢。香象所載的佛經，在虎觀寂靜無聲，沒有聽說過；龍宮所藏的佛經，在麟閣空空蕩蕩，沒有什麼可以獲取。因為山海阻隔，傳授非常稀少；因為華夷不同，翻譯又有多少呢？勝天王（King Srong-tsen Gampo）所問，只得到經的名字，《金剛經》才見到一品。經歷了魏晉時代而沒有完備，經過了宋齊時代而經常缺失。我皇帝繼承家業，建立國家，光宗耀祖，前無古人後無來者。道德合於天地，恩德覆蓋幽暗細微之處。大開慈悲，廣開智慧，施行造化以仁愛長壽，救濟蒼生於解脫。不同的世界也來承風學習，不同的剎土也來響應。真人在人間出現，佛法珍寶得以傳通。于天嘉六年，外國王子月婆首那（Upasunya）來游匡嶺，他的智慧理解深刻微妙，聖凡都難以測度。他奉持《勝天王般若經》一部，在那裡翻譯並上表進獻京城。

【English Translation】 English version: Profoundly explained. I, a disciple, study the wisdom of emptiness and non-form, having long exhausted the noble path of the Buddha, restraining myself to practice the Dharma. I intend to govern the country as I would govern my family, extending from near to far. A single good thought will resonate thousands of miles away; the power of a single-minded devotion can bring joy to all nations. Countless beings, like the sands of the Ganges, become my Dharma companions, and worlds as numerous as dust motes are all sacred places of practice. Now, I respectfully establish a gathering of monks in a certain place, holding a Vajra Prajna repentance ceremony for a certain number of days. I pray that the assembly before me, with sincere hearts, reverently pays homage to Sakyamuni Buddha (Sakyamuni Buddha), the Vajra Prajna (Vajra Prajna), and the elder Subhuti (Subhuti). May all Buddhas and Bodhisattvas, through the karmic connection of Prajna, descend simultaneously, have compassion for all beings, protect and care for all living creatures, lead them into the stream of wisdom, and together return to the ocean of the Buddha's teachings. May we obtain the wondrous treasure of Vajra, see the profound scriptures on the golden tablets, uphold and cherish them, never abandoning them throughout our lives. Ultimately, may we attain our own benefit, exhaust all bonds of affliction, and with minds free and at ease, be without the toil of the world. I bow my head in reverence to the eternally abiding Three Jewels.

The Repentance Text of the Srong-tsen Gampo Prajna

Emperor Xuan of Chen

I, the Emperor, a disciple who has received the Bodhisattva precepts, bow my head to the Buddhas of the ten directions, the immeasurable and venerable Dharma, and all the virtuous sages. Since Sakyamuni Buddha passed away in the Crane Grove (Kushinagar, the place of Buddha's Nirvana) and concentrated his spirit on Vulture Peak (Grdhrakuta Mountain, the place where Buddha preached), Ananda poured out the teachings like water from a vase, upholding the Dharma, and the scriptures left behind have not fallen into oblivion. Like passing on a lamp, the Dharma wheel spreads ever wider. The teachings are widely proclaimed in all directions, already prominent in the Western Regions, and the exposition of the Dharma is gradually moving to the Eastern Lands. However, the omens and responses of the Zhou Dynasty were only seen as lights in the night; the responses of the Han Dynasty were no more than dreams at night. The scriptures carried by the fragrant elephant remained silent and unheard in the Tiger Pavilion; the scriptures stored in the Dragon Palace were empty and inaccessible in the Unicorn Pavilion. Because of the separation by mountains and seas, the transmission was very scarce; because of the differences between the Chinese and foreign lands, how many translations were there? What King Srong-tsen Gampo (King Srong-tsen Gampo) asked for only yielded the name of the scripture, and only one chapter of the Vajra Sutra was seen. It was incomplete throughout the Wei and Jin dynasties and often missing throughout the Song and Qi dynasties. I, the Emperor, inherited the family business, established the country, and brought glory to our ancestors, unprecedented and unsurpassed. Our virtue matches heaven and earth, and our grace covers the dark and subtle places. We have greatly opened compassion, widely opened wisdom, bestowed creation with benevolence and longevity, and saved all living beings from liberation. Different worlds come to learn from us, and different Buddha-lands respond to us. A true person has appeared in the human world, and the Dharma treasure can be transmitted. In the sixth year of Tianjia, the foreign prince Upasunya (Upasunya) came to visit Kuangling. His wisdom and understanding were profound and subtle, beyond the measure of both saints and mortals. He brought a copy of the Srong-tsen Gampo Prajna Sutra, translated it there, and presented it to the capital.

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師。某校彼前名冥合符契。總三乘之通教。貫六度之淵海。如開暗室以照優曇。十方眾生若貧人之獲寶。四部弟子等力士之得珠。金牒寶印。始茲辰而一啟。智慧實法。洎爾時而方具。故知如來付囑必俟仁王。般若興隆期于聖運。弟子纂承洪緒思弘大業。愿此法門遍諸幽顯。今謹于某處建如干僧如干日勝天王般若懺。見前大眾至心敬禮本師釋迦如來。禮般若波羅蜜。禮勝天王。愿一切眾生勤求般若不避寒暑。如薩陀波侖不愛身命。如力進菩薩得般若之性相與般若而相應。攝諸萬有住安隱地。含靈有識悉獲歸依。稽首敬禮常住三寶。

妙法蓮華經懺文

陳文帝

菩薩戒弟子皇帝。稽首和南十方諸佛無量尊法一切賢聖。竊以前佛后佛種種因緣。已說當說各各方便。莫非真語悉為妙法。理無二極趣必同歸。但因業因心。稟萬類之識。隨見隨著。異群生之相。品分有淺深。覺悟有遲速。法雨一味得之者參差。法雷一音聞之者差別。是以小乘頓教由此各名。聲聞菩薩因斯分路。至如鹿苑初說羊車小乘灰斷涅槃分段解脫。以諸佛之善巧。會眾庶之根機。是曰半字。未稱三點。及夫會三歸一反本還源。說大乘經名無量義。滅化城于中路。駕寶車於四衢。帶里明珠隱而還現。髻中真寶於焉始得出寶塔于虛空。踴菩薩

【現代漢語翻譯】 現代漢語譯本：

老師，某學校以前的名字與冥冥中的契機相合。總括了三乘（聲聞乘、緣覺乘、菩薩乘）的共同教義，貫穿了六度（佈施、持戒、忍辱、精進、禪定、智慧）的深邃海洋。如同在黑暗的房間里點亮優曇花（比喻稀有難得），十方眾生就像貧窮的人獲得了珍寶，四部弟子（比丘、比丘尼、優婆塞、優婆夷）如同力士得到了寶珠。金色的文牒和寶貴的印章，從今天開始啟用，智慧和真實的佛法，從那時起才完備。所以知道如來的囑託必定要等待仁王（指有德行的君王），般若（智慧）的興盛要寄希望于聖明的時代。弟子我繼承先輩的遺志，想要弘揚偉大的事業，希望這個法門遍佈于顯隱之處。現在謹于某處建立若干僧人，用若干天的時間舉行勝天王般若懺法。現在看到面前的大眾，至誠恭敬地禮拜本師釋迦如來，禮拜般若波羅蜜（到達智慧彼岸的方法），禮拜勝天王。愿一切眾生勤奮地尋求般若智慧，不畏懼寒冷和暑熱，像薩陀波侖（常啼菩薩）一樣不愛惜自己的身命，像力進菩薩一樣得到般若的體性和現象，與般若相應，攝取一切萬有，安住在安穩的境地。凡是具有靈性和意識的眾生，都能夠獲得歸宿和依靠。恭敬地頂禮常住三寶（佛、法、僧）。

《妙法蓮華經懺文》

陳文帝

菩薩戒弟子皇帝，恭敬地頂禮十方諸佛、無量尊法和一切賢聖。我私下認為，以前的佛和後來的佛，用種種的因緣，已經說過的和將要說的，各自的方便法門，沒有不是真誠的語言，都是微妙的佛法。真理沒有兩個極端，最終的歸宿必定相同。只是因為業力和心念，稟受了萬物的意識，隨著所見所聞，產生了各種不同的眾生相。品類有深淺，覺悟有快慢。佛法像雨水一樣只有一種味道，得到它的人卻有參差不齊的差別。佛法像雷聲一樣只有一種聲音，聽到它的人卻有各種不同的理解。因此小乘和頓教由此各自得名，聲聞和菩薩因此分道揚鑣。至於在鹿苑（佛陀初轉法輪的地方）最初宣說的羊車（比喻小乘）小乘，灰身滅智的涅槃，分段的解脫。這是諸佛的善巧方便，爲了適應大眾的根基。這叫做半字教，還沒有達到三點（指佛性）。等到會三歸一，返回本源，宣說大乘經典，名為《無量義經》。在半路消滅了化城（比喻小乘涅槃），在四通八達的道路上駕馭寶車（比喻大乘）。衣帶里的明珠隱藏后又顯現，髮髻中的真寶於是才得以取出。寶塔從虛空中涌現，菩薩

【English Translation】 English version:

Teacher, the former name of a certain school coincided with a mysterious affinity. It encompasses the common teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and penetrates the profound ocean of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). It is like illuminating a dark room with the Udumbara flower (a metaphor for rarity), the sentient beings of the ten directions are like a poor man obtaining treasure, and the fourfold disciples (Bhikkhus, Bhikkhunis, Upāsakas, and Upāsikās) are like strong men obtaining jewels. The golden edicts and precious seals are opened from this day forth, and wisdom and true Dharma are complete from that time on. Therefore, it is known that the Tathāgata's entrustment must await the Benevolent King (referring to a virtuous ruler), and the flourishing of Prajñā (wisdom) is expected in a sage era. I, your disciple, inherit the legacy of my predecessors and aspire to propagate the great cause, hoping that this Dharma gate will spread throughout the visible and invisible realms. Now, I respectfully establish a certain number of monks in a certain place to perform the Śrīmālādevī Siṃhanāda Sūtra Prajñā repentance ceremony for a certain number of days. Seeing the assembly before me, I sincerely and respectfully prostrate to the original teacher, Śākyamuni Tathāgata, prostrate to Prajñāpāramitā (the method of reaching the other shore of wisdom), and prostrate to Śrīmālādevī. May all sentient beings diligently seek Prajñā wisdom, not fearing cold or heat, like Sadāprarudita (Constant Weeping Bodhisattva) who did not cherish his own life, and like Balavyūha Bodhisattva who obtained the nature and characteristics of Prajñā, being in accordance with Prajñā, embracing all things, and dwelling in a peaceful state. May all beings with sentience and consciousness obtain refuge and reliance. I bow my head in reverence to the eternally abiding Three Jewels (Buddha, Dharma, Saṃgha).

'Repentance Text of the Lotus Sūtra'

Emperor Wen of the Chen Dynasty

The Bodhisattva-precept disciple, the Emperor, respectfully bows to the Buddhas of the ten directions, the immeasurable honored Dharma, and all the virtuous sages. I humbly believe that the Buddhas of the past and the Buddhas of the future, through various causes and conditions, have spoken and will speak of various expedient means, none of which are not truthful words, all of which are wonderful Dharma. There are not two extremes to the truth, and the ultimate destination must be the same. It is only because of karma and thoughts that beings inherit the consciousness of all things, and according to what they see and hear, various different appearances of sentient beings arise. Categories have depth and shallowness, and enlightenment has speed and slowness. The Dharma is like rain, with only one flavor, but those who receive it have uneven differences. The Dharma is like thunder, with only one sound, but those who hear it have various different understandings. Therefore, the Śrāvakayāna and sudden teachings each have their own names, and the Śrāvakas and Bodhisattvas thus go their separate ways. As for the initial preaching of the Śrāvakayāna with the goat cart (a metaphor for the Śrāvakayāna) in the Deer Park (where the Buddha first turned the wheel of Dharma), the Nirvāṇa of extinguishing body and mind, and the segmented liberation. These are the skillful means of the Buddhas to accommodate the capacities of the masses. This is called the half-word teaching, not yet reaching the three dots (referring to Buddha-nature). When the three are united into one, returning to the origin, the Mahāyāna Sūtra is preached, named the 'Infinite Meaning Sūtra'. The phantom city (a metaphor for Śrāvakayāna Nirvāṇa) is destroyed midway, and the treasure cart (a metaphor for Mahāyāna) is driven on the four-way intersection. The jewel hidden in the belt appears again, and the true treasure in the topknot is then obtained. The treasure pagoda emerges from the void, and the Bodhisattvas

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于大地。現希有事證微妙法。最勝最尊難逢難值。弟子以因地凡夫屬符負荷。方欲憲章古昔用拯黎庶。竊以羲皇結網深失大慈。成湯解羅猶非法善。揚旌丹水異道樹而降魔。執玉塗山。非寶坊之大集。所以憑心七覺繫念四勤。住菩薩乘。顯無三之教。學如來行。開不二之門。汲引群迷導示眾惑。今謹于某處如干僧如干日法華懺。見前大眾至心敬禮釋迦如來多寶世尊。禮妙法華大乘經典。禮普賢菩薩妙光法師。愿多寶如來從地涌出。普賢菩薩乘象空來。併入道場證明功德。擊大法鼓轉妙法輪。震動世間覺悟凡品。令使盡空法界無復聲聞。無邊眾生皆為菩薩。總持性相同到無生。稽首敬禮常住三寶。

金光明懺文

陳文帝

菩薩戒弟子皇帝。稽首和南十方諸佛無量尊法一切賢聖。尋夫靈鷲山間。自有常住之相。白鶴林應。本無變易之法。故知真解脫者誰辨去來。實智慧者非有生滅。而顛倒迷愚。不曉三點之理。無明覆蔽。空有八十之疑。於是四佛世尊百千菩薩。俱會信相之室。顯說釋迦之壽。明稱歎之妙偈。出懺悔之法音。是曰法王微妙第一。以種智為根本。以功德為莊嚴。能照諸天宮殿。能與眾生快樂。能銷變異惡星。能除谷貴饑饉。能遣怖畏能滅憂惱。能卻怨敵能愈疾病。如法修行功德已甚。弟子

以茲寡昧纂承洪業。常恐王領之宜不符政論。御世之道有乖天律。庶績未康黎民弗又。方愿歸依三寶憑藉冥空。護念眾生扶助國土。今謹于某處建若干僧如干日金光明懺。見前大眾至心敬禮釋迦如來四佛世尊金光明經信相菩薩。愿諸菩薩久住世間。諸天善神不離土境。方便利益增廣福田。映慈悲云開智慧日。作眼目道為衣止所。成就菩提之道場。安住不動之境國稽首敬禮常住三寶。

大通方廣懺文

陳文帝

菩薩戒弟子稽首和南三寶。竊以諸佛剎土不可言說。如來稱號無有限量。或過去見在。共取頗羅之姓。或同時異世。俱有釋迦之名。或明王十億。或燃燈三萬。去來三界遍滿十方。聞名者離塵。受持者得道。其為功德難用思議。釋迦如來以無礙力游娑羅之凈道。止吉祥之福地。寶池化生自踴。說大通方廣。出三寶名號。譬如六天總歸一乘。弟子用慈悲之心。修平等之業。常以萬邦有罪責自一人。四生未安理為重任。所以薰脩在己日仄忘勞。精進為心夜分未息。菩薩行處皆愿受持。諸佛法門悉令如說。欲使普天率土。無復怖畏之塵。蠕動蜎飛。永得歸依之地。今謹依經教於某處建如干僧如干日行方廣懺悔。讀誦百遍右繞七匝。涂香末香。盡莊嚴之相。正念正觀。罄精懇之心。見前大眾至心敬禮本師

【現代漢語翻譯】 現代漢語譯本：爲了繼承和發揚先輩的偉大事業，我常常擔心自己的統治是否符合政治理論，治理國家的方式是否違背天道規律。如果政績不佳，百姓生活困苦，我希望能夠歸依三寶，憑藉佛法的力量，護念眾生，扶助國家。現在，我謹在某處建立若干僧團，舉行若干日的金光明懺法會。面對大眾，至誠敬禮釋迦如來四佛世尊、《金光明經》信相菩薩。愿諸位菩薩長久住世，諸天善神不離國土。以方便之法利益眾生，增廣福田。如慈悲的雲朵遮蔽烈日，如智慧的陽光照亮黑暗。作為眾生的眼目和道路，作為眾生的依靠和歸宿。成就菩提的道場，安住于不動搖的境界。稽首敬禮常住三寶。

大通方廣懺文

陳文帝

菩薩戒弟子稽首頂禮三寶。我認為諸佛的剎土是不可言說的，如來的稱號是無窮無盡的。或者過去和現在，共同使用頗羅（Prabhākara，意為光明）這個姓氏；或者同時代不同的世界，都有釋迦（Śākyamuni，意為釋迦族的聖人）這個名字。或者有十億明王，或者有三萬燃燈佛。過去、現在、未來三界，遍滿十方。聽到佛名的人可以遠離塵垢，受持佛法的人可以證得道果。其中的功德難以用思議來衡量。釋迦如來以無礙的神力遊歷娑羅（Śāla，娑羅樹）的清凈之道，停留在吉祥的福地。在寶池中化生，自然涌現，宣說《大通方廣懺悔滅罪莊嚴成佛經》，說出三寶的名號。譬如六慾天最終都歸於一乘佛法。弟子以慈悲之心，修習平等的善業。常常認為萬邦百姓有罪，責任在於我一人；四生眾生未得安樂，這是我重大的責任。所以不斷地薰脩自身，即使太陽西斜也忘記疲勞，以精進為心，直到深夜也不休息。菩薩所行之處，我都願意受持；諸佛的法門，我都盡力如實奉行。希望普天之下，沒有恐懼和憂慮，即使是蠕動的昆蟲和飛翔的生物，也能永遠得到歸依之處。現在，我謹遵經教，在某處建立若干僧團，舉行若干日的方廣懺悔法會。讀誦百遍，右繞佛像七圈。涂香、末香，用盡莊嚴之相。以正念正觀，竭盡精誠懇切之心。面對大眾，至誠敬禮本師（Śākyamuni，釋迦牟尼佛）。

【English Translation】 English version: In order to inherit and carry forward the great cause of our predecessors, I often worry whether my rule conforms to political theories and whether my way of governing the country violates the laws of Heaven. If the political achievements are not good and the people's lives are difficult, I hope to take refuge in the Three Jewels, relying on the power of the Dharma, to protect all living beings and support the country. Now, I respectfully establish several Sanghas in a certain place and hold the Golden Light Repentance Dharma Assembly for several days. Facing the public, I sincerely pay homage to Śākyamuni (釋迦如來) Buddha, the Four Buddhas, the World Honored Ones, and the Sincerity Bodhisattva of the Golden Light Sutra. May all the Bodhisattvas live in the world for a long time, and may all the Devas and good spirits not leave the territory. Use expedient means to benefit all living beings and increase the fields of merit. Like compassionate clouds covering the scorching sun, like the sunlight of wisdom illuminating the darkness. Act as the eyes and the path for all beings, as the reliance and refuge for all beings. Accomplish the Bodhi (菩提) field, abide in the unshakable realm. I bow my head and respectfully pay homage to the eternally abiding Three Jewels.

Great Penetration Vast Expanse Repentance Text

Emperor Wen of Chen

A disciple who has taken the Bodhisattva precepts bows his head and pays homage to the Three Jewels. I believe that the Buddha lands are inexpressible, and the titles of the Tathāgatas are endless. Either in the past and present, they commonly use the surname Prabhākara (頗羅, meaning 'light'); or in different worlds at the same time, there are names of Śākyamuni (釋迦, meaning 'sage of the Śākya clan'). Or there are ten billion Bright Kings, or there are thirty thousand Dīpaṃkara (燃燈) Buddhas. The past, present, and future three realms are filled with the ten directions. Those who hear the name of the Buddha can be free from dust, and those who uphold the Dharma can attain the path. The merits therein are difficult to measure with thought. Śākyamuni (釋迦如來) Tathāgata travels the pure path of the Śāla (娑羅) tree with unobstructed power, and stays in the auspicious blessed land. Born by transformation in the treasure pond, naturally emerging, expounding the Great Penetration Vast Expanse Repentance Extinguishes Sins and Adorns Buddhahood Sutra, speaking the names of the Three Jewels. It is like the six desire heavens ultimately returning to the One Vehicle of the Buddha Dharma. The disciple uses a compassionate heart to cultivate equal good deeds. I often believe that if the people of all nations are guilty, the responsibility lies with me alone; if the four types of beings have not attained peace and happiness, this is my great responsibility. Therefore, I constantly cultivate myself, forgetting fatigue even when the sun sets, taking diligence as my heart, and not resting until late at night. Wherever the Bodhisattvas go, I am willing to uphold; all the Dharma doors of the Buddhas, I will do my best to practice as taught. I hope that throughout the world, there will be no fear and worry, and even crawling insects and flying creatures can forever have a place to take refuge. Now, I respectfully follow the teachings of the scriptures, establish several Sanghas in a certain place, and hold the Vast Expanse Repentance Dharma Assembly for several days. Reciting it hundreds of times, circumambulating the Buddha statue seven times to the right. Applying scented paste and powdered incense, using all the aspects of adornment. With right mindfulness and right contemplation, exhausting my sincere and earnest heart. Facing the public, I sincerely pay homage to the original teacher (Śākyamuni, 釋迦牟尼佛).

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釋迦如來禮方廣經中所說三寶名字。愿諸佛菩薩尋聲訃響。放凈光明照諸暗濁。施清涼水滅茲渴愛。登六度舟入三昧海。總萬有而會真如。齊三界而登實法。稽首敬禮常住三寶。

虛空藏菩薩懺文

陳文帝

竊以。菩薩之於眾生。是大依止。觀察性相隨機濟拔一人未度不證道果。往古今來行愿如一。而虛空藏菩薩最為勝上。為眾中之幢王。為大明之尊主。具諸佛之智慧。得如來之秘密。至如因夢見形隨緣示相。一聞稱號。水火不能焚溺。一心稱名。刀杖不能傷害。壽命財產之愿。念而必諧。色聲味觸之須。求而皆遂。身心疾惱憐愍療治。牢獄怖畏方便解釋。此蓋隨從世法安樂眾生。及夫動神變相去香集之境。放凈光明來閻浮之界。入三昧定除煩惱熱。說陀羅尼破惡業障。五濁惡世一時清涼。五根本罪並皆解脫。此則世間之眼。示涅槃之路。弟子承如來之教。稟諸佛之慈國。被菩薩之功家。行大士之業。方愿十方剎土悉有一乘。十方眾生皆修十地。今謹于某處建如干僧如干日虛空藏菩薩懺。見前大眾至心敬禮本師釋迦文佛。禮勝花敷藏如來。禮陀羅尼神咒。禮虛空藏菩薩。愿虛空藏菩薩。尋聲應訃。見神通力開智慧光。以種種身游諸國土。度脫眾生不乖誓願。稽首敬禮常住三寶。

方等陀羅尼

【現代漢語翻譯】 現代漢語譯本： 頂禮釋迦如來在《方廣經》中所說的三寶名號。愿諸佛菩薩循聲應赴，放出清凈光明照亮一切黑暗污濁，施予清涼之水熄滅這渴愛的煎熬，登上六度之舟進入三昧之海，總攝萬有而會歸真如，與三界齊等而登上真實之法。稽首敬禮常住三寶。

虛空藏菩薩懺文

陳文帝

我認為，菩薩對於眾生，是最大的依靠。觀察眾生的根性與表象，隨機應變地救濟拔苦，只要有一人尚未得度，便不證得道果。往昔至今，所發之行愿始終如一。而虛空藏菩薩（Akasagarbha Bodhisattva）更是其中最為殊勝的，是眾生中的幢王，是大光明的主宰。具足諸佛的智慧，得到如來的秘密。至於因夢中顯現身形，隨緣示現各種形象，只要一聽到他的名號，水火都不能焚燒淹溺；只要一心稱念他的名號，刀杖都不能傷害。對於壽命和財產的願望，只要唸誦就必定能夠實現；對於色、聲、香、味、觸的需求，只要祈求就都能夠如願。身心的疾病煩惱，菩薩會憐憫救治；牢獄的怖畏，菩薩會方便解脫。這大概是隨順世間法則，使眾生得到安樂。以及菩薩能夠動用神通變化形象，從香積佛國來到閻浮提世界，進入三昧禪定以消除煩惱的熱惱，宣說陀羅尼以破除惡業的障礙，使五濁惡世一時變得清涼，五根本罪都得到解脫。這實在是世間的眼目，指示涅槃的道路。弟子我秉承如來的教誨，接受諸佛的慈悲，依靠菩薩的功德，行持大士的事業，希望十方剎土都只有一佛乘，十方眾生都能修習十地。現在謹于某處建立若干僧眾若干日的虛空藏菩薩懺法。面前的大眾至誠敬禮本師釋迦文佛（Sakyamuni Buddha），禮敬勝花敷藏如來，禮敬陀羅尼神咒，禮敬虛空藏菩薩。愿虛空藏菩薩循聲應赴，顯現神通力量，開啟智慧光明，以種種化身遊歷各個國土，度脫眾生不違背誓願。稽首敬禮常住三寶。

方等陀羅尼

【English Translation】 English version: I bow in reverence to the names of the Three Jewels as spoken by Sakyamuni Tathagata in the 'Fang Guang Jing' (Vimalakirti Sutra). May all Buddhas and Bodhisattvas respond to the sound, emit pure light to illuminate all darkness and turbidity, bestow cool water to extinguish this thirst for love, board the boat of the Six Perfections and enter the sea of Samadhi, gather all existence and converge on True Thusness, be equal to the Three Realms and ascend to the Real Dharma. I bow in reverence to the eternally abiding Three Jewels.

Repentance Text of Akasagarbha Bodhisattva

Emperor Wen of Chen Dynasty

I believe that the Bodhisattva is the greatest reliance for sentient beings. Observing their nature and characteristics, they expediently rescue and relieve suffering. If even one person has not been delivered, they will not attain the fruit of enlightenment. From the past to the present, their vows and actions have been consistent. And Akasagarbha Bodhisattva (Akasagarbha Bodhisattva) is the most supreme among them, being the banner king among beings, the venerable master of great light. He possesses the wisdom of all Buddhas and obtains the secrets of the Tathagata. As for appearing in dreams and manifesting forms according to circumstances, once his name is heard, water and fire cannot burn or drown; once his name is recited wholeheartedly, swords and staffs cannot harm. Wishes for longevity and wealth will surely be fulfilled upon recitation; needs for form, sound, smell, taste, and touch will all be granted upon request. Bodhisattva compassionately heals ailments of body and mind, and expediently resolves fears of prison. This is probably to follow worldly laws and bring peace and happiness to sentient beings. And the Bodhisattva can use supernatural powers to transform appearances, coming from the Land of Fragrant Accumulation to the world of Jambudvipa, entering Samadhi to eliminate the heat of afflictions, and speaking Dharani to break through the obstacles of evil karma, making the defiled world of the five turbidities cool and refreshing, and liberating all five fundamental sins. This is truly the eye of the world, showing the path to Nirvana. I, your disciple, receive the teachings of the Tathagata, accept the compassion of all Buddhas, rely on the merits of the Bodhisattva, and practice the deeds of the great Bodhisattvas, hoping that all lands in the ten directions will have only the One Vehicle, and all sentient beings in the ten directions will cultivate the Ten Grounds. Now, I respectfully establish the Akasagarbha Bodhisattva Repentance Dharma for a certain number of monks for a certain number of days in a certain place. The assembly before me sincerely reveres and pays homage to the original teacher Sakyamuni Buddha (Sakyamuni Buddha), pays homage to the Tathagata of Victorious Flower Treasury, pays homage to the Dharani mantra, and pays homage to Akasagarbha Bodhisattva. May Akasagarbha Bodhisattva respond to the sound, manifest supernatural powers, open the light of wisdom, travel to various lands in various forms, and deliver sentient beings without violating his vows. I bow in reverence to the eternally abiding Three Jewels.

Fang Deng Dharani

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齋懺文

陳文帝

竊以。三世諸佛以誓願因緣。十方如來以智慧方便。縱無礙之辯。開無盡之門。法流派別宗源無限。法本分散枝條不極。非直摩訶般若獨有八萬四千。至於陀羅尼門亦有九十二億。處處宣說種種名稱。功德無量威神不測。至如婆藪之拔地獄。波旬之發菩提。花聚之獲神通。雷音之脫掩蔽。莫不因斯章句承茲業力。亦有四部弟子十方眾生。聞一句而發心。聽一說而悟道。故知一切諸法無非真妙。弟子側身修行。所學者菩提。旰食夙興。所行者濟度。一心之力攝取眾生。一念之頃遍諸法相。如來種智皆愿總持。諸佛功德悉欲流佈。今謹於法典本之經教。見前大眾至心敬禮釋迦牟尼佛。禮陀羅尼章句。禮雷音比丘。禮華聚菩薩。愿承此功德調伏眾生。滅三毒心破十惡業。四百之煩惱自然清凈。八萬四千塵勞一時解脫。得神咒之力。具法印之善。入陀羅尼門。觀諸佛境界。獄火永盡無餘。稽首敬禮常住三寶。

藥師齋懺文

陳文帝

竊以。諸行無常悉為累法。萬有顛倒皆成苦本。熱炎映象。知變易之不停。漂草爨矛。見生滅之奔迅。隨業風而入苦海。逐報障而趣幽途。去來三界。未見可安之所。輪迴五道終無暫息之期。藥師如來有大誓願。接引萬物救護眾生。導諸有之百川。

【現代漢語翻譯】 現代漢語譯本

齋懺文

陳文帝

我認為，三世諸佛憑藉誓願因緣，十方如來憑藉智慧方便，運用無礙的辯才，開啟無盡的法門。佛法流派分支，宗源無限；法本分散，枝條沒有窮盡。不僅僅是摩訶般若（Mahā-prajñā，大智慧）獨有八萬四千法門，陀羅尼門（Dhāraṇī-mukha，總持之門）也有九十二億法門。處處宣說種種名稱，功德無量，威神不可測度。例如婆藪（Vasubandhu）從地獄中拔出，波旬（Pāpīyas）發起菩提心，花聚（Puṣpakūṭa）獲得神通，雷音（Ghoṣasvara）脫離掩蔽，無不因為這些章句，承受這些業力。也有四部弟子、十方眾生，聽聞一句而發心，聽聞一次說法而悟道。所以知道一切諸法無非真實微妙。弟子我致力於修行，所學的是菩提（Bodhi，覺悟）；早起晚睡，所做的是濟度眾生。用一心之力攝取眾生，用一念之頃遍觀諸法實相。如來的種種智慧，都希望能夠總持；諸佛的功德，都希望能夠流佈。現在謹於法典根本的經教，面對大眾，至心敬禮釋迦牟尼佛（Śākyamuni Buddha）。禮敬陀羅尼章句。禮敬雷音比丘（Ghoṣasvara Bhikṣu）。禮敬華聚菩薩（Puṣpakūṭa Bodhisattva）。愿憑藉此功德調伏眾生，滅除貪嗔癡三毒之心，破除殺盜淫等十惡業。四百種煩惱自然清凈，八萬四千種塵勞一時解脫。得到神咒的力量，具備法印的善妙，進入陀羅尼門，觀諸佛境界。地獄之火永遠消盡無餘。稽首敬禮常住三寶（Tri-ratna）。

藥師齋懺文

陳文帝

我認為，諸行無常，一切都成為累贅之法；萬有顛倒，都成為痛苦的根源。如同熱炎映象，知道變易不停；如同漂浮的草和燃燒的茅草，看到生滅的迅速。隨著業風而進入苦海，追逐報應的障礙而走向幽暗的道路。往來三界，未見可以安身之處；輪迴五道，始終沒有暫時停息的時期。藥師如來（Bhaiṣajyaguru）有大誓願，接引萬物，救護眾生，引導眾生的百川。

【English Translation】 English version

A Penitential Text for Vegetarian Purification

Emperor Wen of Chen

I believe that the Buddhas of the three times rely on vows and causal conditions, and the Tathagatas of the ten directions rely on wisdom and skillful means to employ unobstructed eloquence and open endless gates. The streams and branches of the Dharma are infinitely diverse, and the roots and stems of the Dharma are scattered without limit. It is not only the Mahā-prajñā (Great Wisdom) that has eighty-four thousand teachings; the Dhāraṇī-mukha (Gate of Mantras) also has ninety-two billion. Everywhere, various names are proclaimed, with immeasurable merit and unfathomable spiritual power. For example, Vasubandhu being pulled from hell, Pāpīyas generating Bodhicitta (the mind of enlightenment), Puṣpakūṭa obtaining supernatural powers, and Ghoṣasvara escaping from obscurity, all are due to these verses and the acceptance of this karmic force. There are also disciples of the four groups and sentient beings of the ten directions who arouse their minds upon hearing a single verse and attain enlightenment upon hearing a single discourse. Therefore, it is known that all dharmas are nothing but true and wondrous. I, your disciple, am dedicated to cultivation, learning Bodhi (Enlightenment); rising early and retiring late, practicing deliverance. With the power of one mind, I gather sentient beings; in a moment of thought, I pervade all dharmas. I wish to uphold all the Tathagata's wisdom and spread all the Buddhas' merits. Now, I respectfully rely on the scriptures and teachings of the fundamental Dharma, and in the presence of the assembly, I reverently pay homage to Śākyamuni Buddha. I pay homage to the verses of Dhāraṇī. I pay homage to the Bhikṣu (monk) Ghoṣasvara. I pay homage to the Bodhisattva Puṣpakūṭa. May I, by virtue of this merit, subdue sentient beings, extinguish the three poisons of greed, hatred, and delusion, and break the ten evil deeds of killing, stealing, and so on. May the four hundred afflictions naturally be purified, and the eighty-four thousand defilements be liberated at once. May I obtain the power of divine mantras, possess the goodness of Dharma seals, enter the gate of Dhāraṇī, and contemplate the realms of all Buddhas. May the fires of hell be extinguished forever without remainder. I bow my head and pay homage to the eternally abiding Three Jewels (Tri-ratna).

A Penitential Text for the Bhaisajyaguru (Medicine Buddha) Vegetarian Purification

Emperor Wen of Chen

I believe that all actions are impermanent and become burdensome dharmas; all existence is inverted and becomes the root of suffering. Like the mirage of heat, we know that change is unceasing; like floating grass and burning thatch, we see the swiftness of birth and death. Following the winds of karma, we enter the sea of suffering; pursuing the obstacles of retribution, we head towards the dark paths. Coming and going in the three realms, we have not found a place of peace; revolving in the five paths, there is never a moment of rest. Bhaisajyaguru (Medicine Buddha) has great vows to receive all beings and protect sentient beings, guiding the hundreds of rivers of existence.

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歸法流之一味。亦能施與花林隨從世俗。使得安樂令無怖畏。至如。

八難九橫五濁三災。水火盜賊疾疫饑饉。怨家債主王法縣官。憑陵之勢萬端虔殺之法千變。悉能轉禍為福改危成安。復有求富貴須祿位延壽命多子息。生民之大欲。世間之切要。莫不隨心應念自然滿足。故知諸佛方便事絕思量。弟子司牧寡方庶績未又。方憑藥師本願成就眾生。今謹依經教於某處建如干僧如干日藥師齋懺。現前大眾至心敬禮本師釋迦如來。禮藥師如來。慈悲廣覆不乖本願不棄世間。興四等云降六度雨。滅生死火除煩惱箭。十方世界。若輪燈而明朗。七百鬼神。尋結縷而應訃。障逐香然災無復有。命隨幡續漸登常住。游甚深之法性。入無等之正覺。行愿圓滿如藥師如來。

娑羅齋懺文

陳文帝

尋夫真解脫者本自不生。實智慧者今亦無滅。故知鶴林變色。非變易之文。鷲山常在。實常住之法。但世界不一。應訃所以不窮。眾生無邊。方便所以無際。隨念隨著種種法門。因業因心各各示現。或八十小劫端坐之相未移。方八千年無餘之幾已及。熙連河側。晨朝之色忽明。娑羅樹間。中夜之聲便寂。最後功德是日茲辰。弟子有緣閻浮屬當重任。愍群生之顛倒。嗟庶類之愚迷。常愿造六度之舟。濟之於彼岸。駕一乘之

【現代漢語翻譯】 現代漢語譯本： 歸於佛法之同一真味。亦能如花林菩薩般隨順世俗，使眾生得到安樂，沒有怖畏。例如：

八難（沒有機會見到佛法的八種不幸）、九橫（九種意外死亡）、五濁（末法時代的五種污濁）、三災（大三災：火災、水災、風災；小三災：饑饉、疾疫、刀兵）、水災、火災、盜賊、疾疫、饑饉、怨家、債主、王法、縣官，以及各種欺凌的勢力，千般殘殺的方法，都能轉禍為福，化險為夷。還有求富貴、求官位、求長壽、求多子等，這些是百姓最大的願望，世間最迫切的需求，無不隨心應念，自然滿足。所以知道諸佛的方便法門，是無法用思量來測度的。弟子我管理的地方狹小，政績還沒有做好，正要憑藉藥師如來的本願來成就眾生。現在謹遵經教，在某處建立若干僧人的藥師齋懺道場，持續若干日。現前的大眾至誠恭敬地禮拜本師釋迦如來，禮拜藥師如來。愿藥師如來慈悲普覆，不違背本願，不捨棄世間，興起四等心之云，降下六度之雨，滅除生死之火，除去煩惱之箭。使十方世界，像輪燈一樣明亮；使七百鬼神，循著結縷而應邀前來。使障礙隨著香的燃起而消散，災禍不再發生；使壽命隨著幡的延續而逐漸達到常住之境。游于甚深的法性之中，進入無上的正覺之境。使行愿圓滿，如同藥師如來一樣。

娑羅齋懺文

陳文帝

探尋那真正解脫的人，本來就不曾生；那具有真實智慧的人，如今也不會滅。所以知道鶴林（佛陀涅槃之地）的變色，並非是變易之文（指佛法會改變）；鷲山（靈鷲山，佛陀說法之地）常在，才是常住之法（指佛法永恒不變）。只是世界不一，所以應邀而來的對象無窮無盡；眾生無邊，所以方便法門也無有窮盡。隨著念頭，隨著業力，種種法門，因業因心，各自示現。或者八十小劫端坐不動的相貌沒有改變，或者八千年的無餘涅槃的時機已經到來。熙連河（Hiranyavati River）邊，晨朝的景色忽然明亮；娑羅樹間，中夜的聲音便已寂滅。最後的功德就在今日此時。弟子我有緣生於閻浮提（Jambudvipa），正當重任。憐憫群生的顛倒，嘆息庶類的愚迷。常愿建造六度（六種波羅蜜）之舟，以救濟他們到達彼岸。駕馭一乘（唯一佛乘）之

【English Translation】 English version: Returning to the one true taste of the Dharma stream. It can also, like the Bodhisattva Hualin (Flower Forest), accord with worldly customs, bringing peace and happiness to sentient beings, free from fear. For example:

The Eight Difficulties (eight unfortunate conditions where one cannot encounter the Dharma), the Nine Untimely Deaths, the Five Turbidities (of the degenerate age), the Three Calamities (the major three: fire, water, wind; the minor three: famine, pestilence, war), floods, fires, thieves, epidemics, famines, enemies, debtors, royal law, and government officials, as well as all kinds of oppressive forces and a thousand ways of cruel killing, can all be turned from misfortune into blessings, and dangers into safety. Furthermore, seeking wealth, high position, longevity, and numerous offspring are the greatest desires of the people and the most urgent needs of the world, all of which can be fulfilled according to one's thoughts and wishes, naturally and completely. Therefore, it is known that the expedient means of all Buddhas are beyond comprehension. Your disciple governs a small territory, and my achievements are not yet complete. I rely on the fundamental vows of Bhaisajyaguru (Medicine Buddha) to accomplish the well-being of sentient beings. Now, I respectfully follow the teachings of the scriptures and establish a Bhaisajyaguru repentance ceremony at a certain place for a certain number of monks for a certain number of days. The present assembly sincerely reverently prostrates to the original teacher, Sakyamuni Tathagata, and to Bhaisajyaguru Tathagata. May Bhaisajyaguru Tathagata's compassion universally cover all, not deviating from the fundamental vows, not abandoning the world, raising the clouds of the Four Immeasurables, and raining down the rain of the Six Perfections, extinguishing the fire of birth and death, and removing the arrows of affliction. May the ten directions of the world be as bright as a wheel of lamps; may the seven hundred Yaksha spirits respond to the invitation by following the knotted thread. May obstacles vanish with the burning of incense, and calamities no longer occur; may life follow the continuation of the banner and gradually attain the state of permanence. May we roam in the profound Dharma-nature and enter the unsurpassed perfect enlightenment. May our vows and practices be fulfilled, just like Bhaisajyaguru Tathagata.

Saluo Repentance Text

Emperor Wen of Chen

Seeking the truly liberated one, who originally does not arise; the one with true wisdom, who now does not cease. Therefore, knowing that the changing color of the Crane Forest (where Buddha entered Nirvana) is not a text of change (meaning Dharma will change); the Vulture Peak (Grdhrakuta Mountain, where Buddha taught) is always present, which is the Dharma of permanence (meaning Dharma is eternal). It is just that the worlds are not one, so the responses to invitations are inexhaustible; sentient beings are boundless, so the expedient means are also inexhaustible. According to thoughts, according to karma, various Dharma doors, due to karma and due to mind, each manifests differently. Perhaps the appearance of sitting still for eighty small kalpas has not changed, or perhaps the opportunity for eight thousand years of Nirvana without remainder has already arrived. By the side of the Hiranyavati River, the morning colors suddenly brighten; among the Sal trees, the sound of midnight becomes silent. The final merit is on this day, at this moment. Your disciple is fortunate to be born in Jambudvipa, bearing a heavy responsibility. Pitying the inversion of sentient beings, lamenting the ignorance of the masses. I constantly wish to build the boat of the Six Perfections (Six Paramitas) to save them to the other shore. Driving the One Vehicle (Ekayana)

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傳。驅之於中道。今謹于太極殿設無礙大會百僧一夕娑羅大齋。愿法雨法雲。清涼三界之火。慧燈慧炬。照朗百年之室。常住二字人天共聞。伊字三點凡聖並悟。無勞迦葉之問。不待須跋之疑。一切種智而為根本。無量功德以自莊嚴。意樹開解脫之花。身田含定慧之水。居處吉祥之地。枕藉福德之場。與二氣而俱貞。隨四時而納祐。日月天子。照合璧于大千。星辰宮殿。散連珠于百億。慈悲輕雨。與祥風而並飛。菩提寶云。共飛煙而合來。六合四海無復塵勞。六道四生俱蒙清凈。

無礙會捨身懺文

陳文帝為皇太后大舍寶位

竊觀。雅誥奧義。皇王興在予之言。禮經令典。聖人揚罪己之說。故亡身濟物。仁者之恒心。克己利人。君子之常德。況復菩薩大士法本行處。應訃三界攝受四生。運無量之四心。修平等之六度。國城妻子僶俯哀荒。承祖宗之大業。扶曳喘息。當天下之重任。黎民弗乂庶績未熙。御朽履冰無忌兢業。又以世相泡影有為露電。愛河奔迅慾海飛騰。稟識同焚含靈共溺。垂瑱憑玉。還覺萬乘非尊。當寧負扆。翻以萬機成累。夕惕若厲思弘汲引每日丕顯。奉為七廟聖靈。奉為皇大后聖御。奉為天龍鬼神幽冥空有三界四生五道六趣若色若想若怨若親若非怨親遍虛空滿法界窮過去盡未來無量

名識一切種類平等大舍。舍弟子自身及乘輿法服。五服鑾輅六冕龍章。玉幾玄裘金輪紺馬。珠交瓔珞寶飾莊嚴。給用之所資待。生平之所玩好。並而檀那咸施三寶。今謹於前殿設無礙大會。奉行所愿。並諸功德具列於前。愿諸佛菩薩冥空幽顯俱到證明。開智慧日映慈悲云。樹寶幢于大千。擊法鼓于百億。震動世界覺悟群生。放三昧之凈光。流一味之法雨。引愚癡於火阱。拔煩惱于棘林。出輪轉河到無生岸。

廣弘明集卷第二十八

唐太宗為戰亡人設齋行道詔　唐太宗度僧于天下詔　唐太宗斷賣佛像敕　與暹律師等書(褚亮)　唐太宗舍舊宅為寺詔　唐太宗為穆后追福手疏　周武帝二教鐘銘　唐太宗大興善寺鐘銘　唐東宮皇太子西明寺鐘銘 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集統歸篇序卷第二十九

大唐西明寺沙門釋道宣撰

廣弘明者。言其弘護法網開明于有識也。自上九篇隨時布現籌度理路。其緣頗悉。然于志之所之。未備詳睹。如不陳列頌聲何寄。故次編之殷鑑遐邇。且法王御㝢哥頌厥初。梵王天主聲聞菩薩。咸資偈贊用暢幽誠。無經不有彰于視聽。東夏王臣斯途不惑擬倫。帝德國美無不稱焉。所以寫送性情統歸總亂。在於斯矣。然晉宋已來。諸集數百

【現代漢語翻譯】 現代漢語譯本： 以名識一切種類平等的大舍（Dàshě，偉大的佈施）之心，捨棄弟子自身的以及車乘法服。五服（Wǔfú，五種不同等級的喪服）鑾輅（Luánlù，古代帝王乘坐的裝飾華麗的車）六冕（Liùmiǎn，古代帝王的六種禮帽）龍章（Lóngzhāng，繡有龍紋的服飾），玉幾（Yùjǐ，玉製的矮桌）玄裘（Xuánqiú，黑色的皮衣）金輪（Jīnlún，金色的輪子，象徵佛法）紺馬（Gànmǎ，青色的馬），珠交瓔珞（Zhūjiāo yīngluò，用珍珠串成的項鍊）寶飾莊嚴，所有平日裡所使用的，所玩賞喜好的東西，全部佈施給三寶（Sānbǎo，佛、法、僧）。現在謹於前殿設立無礙大會（Wúài dàhuì，沒有阻礙的大會），奉行所愿。並將所有功德都詳細列於前方。愿諸佛菩薩，冥空幽顯，都能降臨證明。開啟智慧之日，輝映慈悲之云。在大千世界（Dàqiān shìjiè，佛教宇宙觀中的一個世界）樹立寶幢（Bǎochuáng，裝飾華麗的旗幟）。在百億世界敲擊法鼓（Fǎgǔ，宣揚佛法的鼓），震動世界，覺悟群生。放出三昧（Sānmèi，佛教的禪定）的清凈之光，流淌一味的法雨（Fǎyǔ，佛法的甘露），將愚癡之人從火坑中引出，將煩惱之人從荊棘林中拔出，脫離輪轉之河，到達無生之岸。

出自《廣弘明集》卷第二十八

包括：唐太宗為戰亡人設齋行道詔，唐太宗度僧于天下詔，唐太宗斷賣佛像敕，與暹律師等書(褚亮)，唐太宗舍舊宅為寺詔，唐太宗為穆后追福手疏，周武帝二教鐘銘，唐太宗大興善寺鐘銘，唐東宮皇太子西明寺鐘銘 《大正藏》第 52 冊 No. 2103 《廣弘明集》

《廣弘明集統歸篇序》卷第二十九

大唐西明寺沙門釋道宣撰

《廣弘明集》，是說它弘揚護衛佛法，開啟有識之士的智慧。從前面的九篇來看，都是隨時布現，籌度理路，其中的因緣已經很詳細了。然而對於我所想表達的，還沒有完全詳盡地展現。如果不陳列頌揚之聲，又將寄託於何處呢？所以接著編撰這些殷鑑，以供遠近之人蔘考。而且法王（Fǎwáng，佛的尊稱）統治天下，歌頌開端。梵王（Fànwáng，佛教的護法神）天主（Tiānzhǔ，天神之主）聲聞（Shēngwén，聽聞佛法而悟道的修行者）菩薩（Púsà，立志普度眾生的修行者），都憑藉偈贊來表達幽深誠摯的心意。沒有哪部經書中沒有彰顯于視聽的偈贊。東夏（Dōngxià，指中國）的王臣，在這方面沒有疑惑，都效仿倫比。帝王的功德美好，沒有不稱頌的。所以寫送性情，統歸總亂，就在於此了。然而晉宋以來，各種文集有數百部。

【English Translation】 English version: With a mind of great generosity (Dàshě), recognizing the equality of all beings, he relinquished his own body, along with carriages and ceremonial robes. The five grades of mourning garments (Wǔfú), ornate imperial carriages (Luánlù), the six types of imperial crowns (Liùmiǎn), robes embroidered with dragons (Lóngzhāng), jade tables (Yùjǐ), dark fur robes (Xuánqiú), golden wheels (Jīnlún, symbolizing the Dharma), and cyan horses (Gànmǎ), necklaces adorned with pearls (Zhūjiāo yīngluò), and precious ornaments. All that he used and cherished in his daily life, he generously donated to the Three Jewels (Sānbǎo: Buddha, Dharma, Sangha). Now, he respectfully establishes an unobstructed assembly (Wúài dàhuì) in the front hall, fulfilling his vows. All merits are listed in detail before you. May all Buddhas and Bodhisattvas, in the seen and unseen realms, come to witness and attest. May the sun of wisdom shine and illuminate the clouds of compassion. May the precious banner (Bǎochuáng) be erected in the great chiliocosm (Dàqiān shìjiè). May the Dharma drum (Fǎgǔ) be struck in billions of worlds, shaking the world and awakening all beings. May the pure light of Samadhi (Sānmèi) be released, and the rain of the one flavor of Dharma (Fǎyǔ) flow. May the ignorant be led out of the fiery pit, and the afflicted be pulled out of the thorny forest, escaping the river of Samsara and reaching the shore of non-birth.

From the Guang Hongming Ji, Volume 28.

Including: Tang Taizong's edict for establishing a vegetarian feast and conducting rituals for war dead, Tang Taizong's edict for ordaining monks throughout the realm, Tang Taizong's decree prohibiting the sale of Buddha images, Letters to Lawyer Xian et al. (Chu Liang), Tang Taizong's edict for donating the old residence as a temple, Tang Taizong's memorial for seeking blessings for Empress Mu, Zhou Wudi's inscription on the bell for the two teachings, Tang Taizong's inscription on the bell of Daxingshan Temple, Tang Donggong Crown Prince's inscription on the bell of Ximing Temple. Taisho Tripitaka Volume 52, No. 2103 Guang Hongming Ji

Guang Hongming Ji: Preface to the Chapter on Comprehensive Summaries, Volume 29

Composed by the Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty

Guang Hongming Ji means that it promotes and protects the Dharma, enlightening those with understanding. From the preceding nine chapters, everything is presented and considered according to the circumstances, and the reasons are quite detailed. However, what I wanted to express has not been fully and exhaustively presented. If the voices of praise are not displayed, where will they be placed? Therefore, I continue to compile these lessons for reference by those near and far. Moreover, the Dharma King (Fǎwáng) rules the world, praising the beginning. Brahma (Fànwáng), the Lord of Gods (Tiānzhǔ), Sravakas (Shēngwén), and Bodhisattvas (Púsà) all rely on verses to express their profound and sincere intentions. There is no sutra that does not have verses that are manifested in sight and sound. The kings and ministers of Dongxia (China) have no doubts in this regard and emulate them. The emperor's merits and virtues are all praised. Therefore, writing and sending emotions, comprehensively summarizing the chaos, lies in this. However, since the Jin and Song dynasties, there have been hundreds of collections.

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余家。信重佛門俱陳聲略。至於捃拾百無一在。且列數條用塵博觀。梁代弘明集統歸篇錄釋僧祐弘明論釋智靜檄魔文釋寶林破魔露布

唐廣弘明集統歸篇第十上樑高祖凈業賦梁高祖孝思賦梁宣帝游七山寺賦梁王錫宿山寺賦魏高允鹿苑賦魏李颙大乘賦梁仙城釋慧命詳玄賦梁蕭子云玄圃苑講賦夢賦釋真觀梁江淹傷弱子賦無為論伐魔詔並書檄文(並魔答)奏平心露布(唐蒲州普救寺沙門行友)

凈業賦(並序)

梁武帝

少愛山水有懷丘壑。身羈俗羅不獲遂志。舛獨往之行乖任縱之心。因爾登庸以從王事。屬時多故世路屯蹇。有事戎旅略無寧歲。上政昏虐下豎奸亂。君子道消小人道長。御力應敕梅蟲兒茹。法珍俞靈韻豐勇之。如是等多輩。志公所謂亂戴頭者也。志公者是沙門寶誌。形服不定示見無方。於時群小疑其神異。乃羈之華林外合。公亦怒而言曰。亂戴頭亂戴頭。各執權軸人出號令。威福自由生殺在口。忠良被屠馘之害。功臣受無辜之誅。服色齊同分頭各驅。皆稱帝主人云尊極。用其詭詐疑亂眾心。出入盤遊無忘昏曉。屏除京邑不脫日夜。屬纊者絕氣道傍。子不遑哭。臨月者行產路側。母不及抱。百姓懔懔如崩厥角。長沙宣武王。有大功於國。禮報無報酷害奄及。至於弟侄亦罹其禍。遂復遣

【現代漢語翻譯】 現代漢語譯本：我家收藏的佛經，重視佛門的陳述和論略。至於蒐集，幾乎沒有一件是完整的。這裡列出幾條，供大家廣泛閱覽。梁代的《弘明集》收錄了僧祐的《弘明論》、智靜的《檄魔文》、寶林的《破魔露布》。

唐代的《廣弘明集》收錄了第十篇上，包括梁高祖的《凈業賦》，梁高祖的《孝思賦》，梁宣帝的《游七山寺賦》，梁王錫的《宿山寺賦》，魏高允的《鹿苑賦》，魏李颙的《大乘賦》，梁仙城釋慧命的《詳玄賦》，梁蕭子云的《玄圃苑講賦》、《夢賦》、釋真觀的，梁江淹的《傷弱子賦》、《無為論》、《伐魔詔》及書檄文（以及魔的答覆），奏平心露布（唐蒲州普救寺沙門行友）。

《凈業賦》（並序）

梁武帝

我年少時喜愛山水，懷有隱居山林的志向。但身受世俗的束縛，不能實現自己的願望。我厭惡獨自行動，也不喜歡放縱自己的心意，因此走上仕途，從事王室的事務。當時時局動盪，世道艱難，經常有戰爭，幾乎沒有安寧的年份。朝廷的政策昏庸暴虐，下面的人則奸詐作亂。君子的道義衰落，小人的勢力增長。御力、應敕、梅蟲兒茹、法珍、俞靈韻、豐勇之等人，都是如此。正如志公（沙門寶誌）所說的『亂戴頭』。志公（沙門寶誌），他的形貌和服飾不固定，顯現的方式也不確定。當時一些小人懷疑他的神異，就把他囚禁在華林園的外舍。志公（沙門寶誌）憤怒地說：『亂戴頭，亂戴頭。』他們各自掌握權力，隨意發號施令。威勢和福澤都由他們掌握，生死予奪都在他們口中。忠良之士遭受屠殺的災禍，功臣受到無辜的誅殺。他們的服飾相同，卻各自為政。都自稱是皇帝的主人，尊貴到了極點。他們用詭詐的手段迷惑擾亂人心，出入遊樂，從早到晚沒有停止。京城內外，日夜不得安寧。將死的人在路旁斷氣，他們的孩子來不及哭泣。臨產的婦人在路邊生產，母親來不及抱起孩子。百姓們惶恐不安，好像天要塌下來一樣。長沙宣武王對國家有很大的功勞，但應有的禮遇沒有得到，反而遭受殘酷的殺害，甚至他的弟弟和侄子也遭到了同樣的禍害。於是又派...

【English Translation】 English version: My family values Buddhist scriptures and emphasizes Buddhist statements and summaries. As for collecting them, almost none are complete. Here are a few listed for everyone's broad perusal. The Liang dynasty's 'Collection for the Propagation and Clarification of Buddhism' includes Sengyou's 'Treatise on the Propagation and Clarification of Buddhism,' Zhijing's 'Proclamation Against Mara,' and Baolin's 'Public Announcement of Defeating Mara.'

The Tang dynasty's 'Extensive Collection for the Propagation and Clarification of Buddhism' includes the tenth section, containing Emperor Wu of Liang's 'Rhapsody on Pure Karma,' Emperor Wu of Liang's 'Rhapsody on Filial Thoughts,' Emperor Xuan of Liang's 'Rhapsody on Visiting the Seven Mountains Temple,' Liang Wangxi's 'Rhapsody on Staying at the Mountain Temple,' Wei Gaoyun's 'Rhapsody on the Deer Garden,' Wei Liyong's 'Rhapsody on the Great Vehicle,' Liang Xiancheng Shi Huiming's 'Detailed Explanation Rhapsody,' Liang Xiao Ziyun's 'Rhapsody on Lectures in the Xuanpu Garden,' 'Rhapsody on Dreams,' Shi Zhenguan's, Liang Jiangyan's 'Rhapsody on Grieving for a Weak Child,' 'Treatise on Non-Action,' 'Edict for Subduing Mara' and written proclamations (and Mara's responses), and the memorial of impartial public announcement (by the Tang Puzhou Pujiu Temple's Shramana Xingyou).

'Rhapsody on Pure Karma' (with Preface)

Emperor Wu of Liang

In my youth, I loved mountains and rivers and cherished the ambition of living in seclusion. However, bound by worldly constraints, I could not fulfill my desires. I disliked acting alone and did not like indulging my own desires, so I embarked on an official career, engaging in the affairs of the royal court. At that time, the situation was turbulent, and the world was difficult, with frequent wars and almost no peaceful years. The court's policies were foolish and tyrannical, while those below were treacherous and rebellious. The righteousness of gentlemen declined, and the power of petty people grew. Yu Li, Ying Chi, Mei Chong Er Ru, Fa Zhen, Yu Lingyun, Feng Yongzhi, and others were all like this. Just as Zhigong (Shramana Baozhi) said, 'Wearing their hats askew.' Zhigong (Shramana Baozhi), his appearance and attire were not fixed, and the way he manifested was uncertain. At that time, some petty people suspected his divine abilities and imprisoned him in the outer quarters of Hualin Garden. Zhigong (Shramana Baozhi) angrily said, 'Wearing their hats askew, wearing their hats askew.' They each seized power and issued orders at will. Authority and blessings were in their hands, and life and death were in their mouths. Loyal and virtuous people suffered the calamity of being slaughtered, and meritorious officials were subjected to innocent executions. Their attire was the same, but they each acted independently. They all claimed to be the masters of the emperor, supremely noble. They used deceitful means to confuse and disturb people's minds, going in and out for pleasure, never stopping from morning till night. Inside and outside the capital, there was no peace day or night. Those on the verge of death breathed their last by the roadside, and their children did not have time to weep. Women about to give birth delivered their babies on the side of the road, and mothers did not have time to hold their children. The people were terrified, as if the sky were about to fall. The King Xuanwu of Changsha had great merit to the country, but the proper honors were not received; instead, he suffered cruel murder, and even his younger brother and nephews suffered the same fate. Then they sent...

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桓神與杜伯符等六七輕使。以至雍州。就諸軍師欲見謀害。眾心不與故事無成。后遣劉山陽。灼然見取壯士貙虎。器甲精銳。君親無校。便欲朿身待戮。此之橫暴出自群小。畏壓溺三不弔。況復奸豎乎。若默然就死。為天下笑。俄而山陽至荊州。為蕭穎胃所執。即遣馬驛傳道至雍州。乃赫然大號。建牙豎旗。四方同心。如響應聲。以齊永元二年正月。發自襄陽。義勇如雲舳艫翳漢。竟陵太守曹宗馬軍主殷昌等。各領騎步夾岸迎候。波浪逆流亦四十里。至朕所乘舫乃止。有雙白魚跳入䑽前。義等孟津事符冥應。云動天行雷震風馳。郢城克定江州降款。姑孰甲冑望風退散。新亭李居士稽首歸降。獨夫既除蒼生蘇息。便欲歸志園林任情草澤。下逼民心上畏天命。事不獲已遂膺大寶。如臨深淵如履薄冰。猶欲避位以俟能者。若其遜讓必復魚潰。非直身死名辱。亦負累幽顯。乃作詩曰。日夜常思惟。循環亦已窮。終之或得離。離之必不終。負扆臨朝冕旒四海。昧旦幹幹夕惕若厲。朽索御六馬。方此非譬。世論者以朕方之湯武。然朕不得以比湯武。湯武亦不得以比朕。湯武是聖人。朕是凡人。此不得以比湯武。但湯武君臣義未絕。而有南巢白旗之事。朕君臣義已絕。然後掃定獨夫為天下除患。以是二途故不得相比。朕布衣之時。唯

【現代漢語翻譯】 桓神與杜伯符等六七個輕裝使者到達雍州，想聯合各路將領陰謀加害於我。但眾人不贊同，所以陰謀沒有成功。後來他們又派遣劉山陽，秘密招募勇士貙虎（勇士名），準備了精良的武器盔甲，不讓他們的父母親人知曉。我本打算束手就擒，聽憑他們處置。但這種橫暴的行為，完全是那些小人造成的。他們平時就害怕權勢，欺壓弱小，為非作歹，更何況是那些奸邪之徒呢？如果我默默地去死，豈不讓天下人恥笑？不久，劉山陽到達荊州，被蕭穎胃（人名）抓獲。蕭穎胃立即派驛馬送信到雍州。我於是大聲宣告，樹立旗幟。四方百姓同心協力，就像聲音的迴應一樣迅速。在齊永元二年正月，從襄陽出發，義軍像云一樣聚集，戰船遮蔽了漢水。竟陵太守曹宗（官名），馬軍主殷昌（官名）等，各自率領騎兵和步兵在兩岸迎接。逆流的波浪也被壓制了四十里，直到我乘坐的船隻才停止。有兩條白魚跳入船前，這就像當年周武王在孟津渡河一樣，是上天的預兆。軍隊行動迅速，如天上的云，如迅猛的雷，如狂烈的風。郢城迅速被攻克，江州投降。姑孰的軍隊望風而逃。新亭的李居士（人名）也稽首投降。獨夫（指被推翻的皇帝）已經被剷除，百姓得以安寧。我本想歸隱田園，過自由自在的生活。但下有百姓的擁戴，上有天命的約束，實在無法推辭，所以才勉強接受了帝位。我如臨深淵，如履薄冰，仍然想把帝位讓給有才能的人。如果我一再謙讓，必定會重蹈覆轍，不僅身死名裂，還會辜負天下百姓的期望。於是作詩說：『日夜常常思索，循環往復已經到了盡頭。結束或許能夠離開，離開必定不會結束。』我身穿冕服，面對朝廷，治理天下，從早到晚勤勉謹慎，就像用腐朽的繩索駕馭六匹馬一樣，實在難以比喻。世人將我比作商湯和周武王，但我不能和他們相比，他們也不能和我相比。湯武是聖人，我是凡人，所以不能相比。只是湯武時期，君臣之間的道義還沒有完全斷絕，所以還有南巢白旗的事情。而我是在君臣道義已經斷絕之後，才掃平了獨夫，為天下百姓除去了禍患。因為這兩點不同，所以不能相比。我還是平民的時候，只想著... 桓神與杜伯符等六七個輕裝使者到達雍州，想聯合各路將領陰謀加害於我。但眾人不贊同，所以陰謀沒有成功。後來他們又派遣劉山陽，秘密招募勇士貙虎（勇士名），準備了精良的武器盔甲，不讓他們的父母親人知曉。我本打算束手就擒，聽憑他們處置。但這種橫暴的行為，完全是那些小人造成的。他們平時就害怕權勢，欺壓弱小，為非作歹，更何況是那些奸邪之徒呢？如果我默默地去死，豈不讓天下人恥笑？不久，劉山陽到達荊州，被蕭穎胃（人名）抓獲。蕭穎胃立即派驛馬送信到雍州。我於是大聲宣告，樹立旗幟。四方百姓同心協力，就像聲音的回應一樣迅速。在齊永元二年正月，從襄陽出發，義軍像雲一樣聚集，戰船遮蔽了漢水。竟陵太守曹宗（官名），馬軍主殷昌（官名）等，各自率領騎兵和步兵在兩岸迎接。逆流的波浪也被壓制了四十里，直到我乘坐的船隻才停止。有兩條白魚跳入船前，這就像當年周武王在孟津渡河一樣，是上天的預兆。軍隊行動迅速，如天上的雲，如迅猛的雷，如狂烈的風。郢城迅速被攻克，江州投降。姑孰的軍隊望風而逃。新亭的李居士（人名）也稽首投降。獨夫（指被推翻的皇帝）已經被剷除，百姓得以安寧。我本想歸隱田園，過自由自在的生活。但下有百姓的擁戴，上有天命的約束，實在無法推辭，所以才勉強接受了帝位。我如臨深淵，如履薄冰，仍然想把帝位讓給有才能的人。如果我一再謙讓，必定會重蹈覆轍，不僅身死名裂，還會辜負天下百姓的期望。於是作詩說：『日夜常常思索，循環往復已經到了盡頭。結束或許能夠離開，離開必定不會結束。』我身穿冕服，面對朝廷，治理天下，從早到晚勤勉謹慎，就像用腐朽的繩索駕馭六匹馬一樣，實在難以比喻。世人將我比作商湯和周武王，但我不能和他們相比，他們也不能和我相比。湯武是聖人，我是凡人，所以不能相比。只是湯武時期，君臣之間的道義還沒有完全斷絕，所以還有南巢白旗的事情。而我是在君臣道義已經斷絕之後，才掃平了獨夫，為天下百姓除去了禍患。因為這兩點不同，所以不能相比。我還是平民的時候，只想著...

【English Translation】 Huan Shen, along with Du Bo Fu and six or seven lightly equipped envoys, arrived in Yongzhou, intending to conspire with various military leaders to harm me. However, the majority did not agree, so the plot failed. Later, they sent Liu Shan Yang to secretly recruit the brave warrior Chu Hu (warrior's name), prepared sophisticated weapons and armor, without informing their parents and relatives. I originally intended to surrender and let them do as they pleased. But this tyrannical behavior was entirely caused by those petty people. They are usually afraid of power, oppress the weak, and commit all kinds of evil deeds, let alone those treacherous villains? If I were to die silently, wouldn't I be laughed at by the world? Soon, Liu Shan Yang arrived in Jingzhou and was captured by Xiao Ying Wei (person's name). Xiao Ying Wei immediately sent a messenger on horseback to Yongzhou. I then loudly proclaimed and erected banners. The people of all directions were of one heart and one mind, as swift as the response of an echo. In the first month of the second year of Yongyuan of Qi, I set out from Xiangyang. The righteous army gathered like clouds, and the warships covered the Han River. Cao Zong (official title), the prefect of Jingling, Yin Chang (official title), the commander of the cavalry, and others, each led cavalry and infantry to welcome me on both banks. The waves against the current were also suppressed for forty li, until the boat I was on stopped. Two white fish jumped in front of the boat, which, like King Wu of Zhou crossing the Mengjin River, was a sign from heaven. The army moved swiftly, like clouds in the sky, like swift thunder, like a raging wind. Ying City was quickly captured, and Jiangzhou surrendered. The army of Gushu fled at the mere sight of us. The recluse Li of Xinting (person's name) also bowed his head in surrender. The tyrant (referring to the overthrown emperor) has been eliminated, and the people can live in peace. I originally wanted to retire to the countryside and live a free and unrestrained life. But with the support of the people below and the mandate of heaven above, I really could not refuse, so I reluctantly accepted the throne. I feel like I am standing on the edge of a deep abyss, walking on thin ice, and I still want to give the throne to someone with talent. If I repeatedly decline, I will surely repeat the same mistakes, not only dying in disgrace but also failing the expectations of the people. So I wrote a poem: 'Day and night I constantly think, the cycle has come to an end. Ending may lead to departure, departure will surely not end.' I wear the crown and face the court, governing the world, working diligently and cautiously from morning to night, like driving six horses with a rotten rope, which is really hard to describe. People compare me to Tang and Wu, but I cannot be compared to them, nor can they be compared to me. Tang and Wu were sages, and I am an ordinary person, so we cannot be compared. It's just that in the time of Tang and Wu, the righteousness between the ruler and his ministers had not been completely severed, so there was still the matter of the white flag at Nanchao. And I only pacified the tyrant and removed the scourge for the people of the world after the righteousness between the ruler and his ministers had been severed. Because of these two differences, we cannot be compared. When I was still a commoner, I only thought about...

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知禮義不知信向。烹宰眾生以接賓客。隨物肉食不識菜味。及至南面富有天下。遠方珍羞貢獻相繼。海內異食莫不必至。方丈滿前百味盈俎。乃方食輟箸對案流泣。恨不得以及溫清朝夕供養。何心獨甘此膳。因爾蔬食不啖魚肉。雖自內行不使外知。至於禮宴群臣。肴膳按常。菜食未習體過黃羸。朝中斑斑始有知者。謝朏孔彥穎等。屢勸解素。乃是忠至。未達朕心。朕又自念。有天下本非宿志。杜恕有云。刳心擲地數片肉耳。所賴明達。君子亮其本心。誰知我不貪天下。唯當行人所不能行者。令天下有以知我心。復斷房室。不與嬪侍同屋而處。四十餘年矣。於時四體小惡。問上省師劉澄之姚菩提疾候。所以劉澄之云。澄之知是飲食過所致。答劉澄之云。我是布衣甘肥恣口。劉澄之云。官昔日食。那得及今日食。姚菩提含笑搖頭云。唯菩提知。官房室過多。所以致爾。於時久不食魚肉。亦斷房室。以其智非和緩。術無扁華。默然不言。不復詰問。猶令為治。劉澄之處酒。姚菩提處丸。服之病逾增甚。以其無所知。故不復服。因爾有疾常自為方。不服醫藥。亦四十餘年矣。本非精進。既不食眾生。無復殺害。障既不御內。無復欲惡障。除此二障意識稍明。內外經書讀便解悟。從是以來始知歸向。禮云。人生而靜天之性也。感

【現代漢語翻譯】 現代漢語譯本 知禮義卻不知歸信佛法（信向）。宰殺眾生來招待賓客。習慣了吃肉而不認識蔬菜的味道。等到做了皇帝，擁有天下，遠方的珍貴食物接連不斷地進貢，國內各種奇異的食物沒有不送來的。面前的桌子上擺滿了各種美味佳餚。這時才放下筷子，對著桌子流淚哭泣，遺憾不能早晚侍奉父母，讓他們得到溫暖和清凈的供養。怎麼忍心獨自享受這些美味佳餚呢？因此開始吃素，不再吃魚肉。雖然自己在私下裡這樣做，卻不讓外面的人知道。等到宴請群臣的時候，菜餚仍然按照舊例。因為不習慣吃素，身體變得虛弱消瘦。朝廷中漸漸有人知道了這件事。謝朏（人名）和孔彥穎（人名）等人多次勸說他不要吃素，這實在是忠誠至極，但是他們不瞭解我的心意。我又自己想到，擁有天下本來不是我以前的志向。杜恕（人名）說過，『剖開心，扔在地上，不過是幾片肉罷了。』所依靠的是賢明通達的君子能夠理解我的本心。誰知道我不貪圖天下呢？只是想做別人不能做的事情，讓天下人知道我的心意。於是斷絕了房事，不和嬪妃住在同一個屋子裡，已經四十多年了。當時身體有些不適，向上省的老師劉澄之（人名）和姚菩提（人名）詢問病情。劉澄之說，『我知道這是飲食不當造成的。』我回答劉澄之說，『我做平民的時候，想吃什麼就吃什麼。』劉澄之說，『您以前吃的，怎麼能和現在吃的相比呢？』姚菩提含笑搖頭說，『只有我知道，您是因為房事過多造成的。』當時我已經很久不吃魚肉，也斷絕了房事。因為他們的智慧不夠圓融，醫術也不高明，所以沉默不語，不再追問，仍然讓他們治療。劉澄之開藥酒，姚菩提開藥丸，服用后病情更加嚴重。因為他們什麼都不懂，所以不再服用。因此生病的時候常常自己開藥方，不吃藥，也已經四十多年了。我本來就不是精進修行的人，既然不吃眾生肉，就沒有再殺害生命。因為不接近女色，就沒有貪慾和憎惡的障礙。除掉這兩種障礙，意識就稍微清明了一些。內外經書讀起來就容易理解。從那時以來，才開始知道歸信佛法。禮記上說，『人生下來是安靜的，這是天生的本性。』因為外物的影響而產生波動。

【English Translation】 English version Knowing propriety and righteousness, but not knowing faith and devotion (Xin Xiang). Slaughtering living beings to entertain guests. Accustomed to eating meat and not recognizing the taste of vegetables. When he became the emperor, possessing the world, precious foods from afar were continuously offered, and all kinds of exotic foods within the country were brought in. The table in front of him was filled with various delicacies. Only then did he put down his chopsticks, facing the table and weeping, regretting that he could not serve his parents morning and evening, allowing them to receive warmth and pure offerings. How could he bear to enjoy these delicacies alone? Therefore, he began to eat vegetarian food, no longer eating fish and meat. Although he did this privately, he did not let outsiders know. When he held banquets for his ministers, the dishes were still according to the old customs. Because he was not accustomed to eating vegetarian food, his body became weak and thin. Gradually, some people in the court knew about this. Xie Hui (person's name) and Kong Yanying (person's name) and others repeatedly advised him not to be vegetarian, which was truly the utmost loyalty, but they did not understand my intentions. I also thought to myself, possessing the world was not my original ambition. Du Shu (person's name) said, 'Splitting open the heart and throwing it on the ground is just a few pieces of meat.' What I rely on is that wise and understanding gentlemen can understand my original intention. Who knows that I do not covet the world? I just want to do what others cannot do, so that the world can know my intentions. Therefore, I cut off sexual relations, not living in the same room with concubines, for more than forty years. At that time, my body was a little unwell, and I asked the teachers of the upper province, Liu Chengzi (person's name) and Yao Puthi (person's name), about my illness. Liu Chengzi said, 'I know this is caused by improper diet.' I replied to Liu Chengzi, 'When I was a commoner, I ate whatever I wanted.' Liu Chengzi said, 'How can what you ate in the past compare to what you eat now?' Yao Puthi smiled and shook his head, saying, 'Only I know that you are caused by excessive sexual relations.' At that time, I had not eaten fish and meat for a long time, and I had also cut off sexual relations. Because their wisdom was not harmonious and their medical skills were not brilliant, I remained silent, no longer questioning, and still allowed them to treat me. Liu Chengzi prescribed medicinal wine, and Yao Puthi prescribed pills. After taking them, the illness became even more serious. Because they knew nothing, I no longer took them. Therefore, when I was sick, I often prescribed my own prescriptions and did not take medicine, which has also been more than forty years. I was not originally a diligent practitioner. Since I do not eat the flesh of living beings, I no longer kill living beings. Because I do not approach women, there is no obstacle of greed and hatred. Removing these two obstacles, my consciousness became slightly clearer. Reading internal and external scriptures became easier to understand. From then on, I began to know faith and devotion to Buddhism. The Book of Rites says, 'Man is born in tranquility, which is the nature of heaven.' Because of the influence of external things, fluctuations arise.

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物而動性之慾也。有動則心垢。有靜則心凈。外動既止內心亦明。始自覺悟。患累無所由生也。乃作凈業賦云爾。

觀人生之天性。抱妙氣而清靜。感外物以動欲。心攀緣而成眚。過恒發於外塵。累必由於前境。若空谷之應聲。似游形之有影。懷貪心而不厭。縱內意而自騁。目隨色而變易。眼逐貌而轉移。觀五色之玄黃玩七寶之陸離。著華麗之窈窕。耽冶容之逶迤。在寢興而不捨。亦日夜而忘疲。如英梅之在摘。若駿馬之帶羈。類白日之麗天。乃歷年之不虧。觀耳識之愛聲。亦如飛鳥之歸林。既流連於絲竹。亦繁會於五音。經昏明而不絕。歷四時而相尋。或亂情而惑慮。亦惂耳而堙心。至如香氣馞起觸鼻發識。晼晚追隨氤氳無極。蘭麝夾飛如鳥二翼。若渴飲毒如寒披棘。舌之了味眾塵無有。大苦咸酸莫不甘口。啖食眾生虐及飛走。唯日不足長夜飲酒。悖亂明行罔慮幽咎。身之受觸以自安怡。美目清陽巧笑峨眉。細腰纖手弱骨豐肌。附身芳潔觸體如脂。狂心迷惑倒想自欺。至如意識攀緣。亂念無邊靡懷善想。皆起惡筌。如是六塵同障善道。方紫奪朱如風靡草。抱惑而生與之偕老。隨逐無明莫非煩惱。輪迴火宅沉溺苦海。長夜執固終不能改。屯否相隨災異互起。內懷邪信外縱淫祀。排虛枉命[蹗-比+(人*人)]

【現代漢語翻譯】 現代漢語譯本： （因為）被外物牽動而產生對感官享受的慾望。有了牽動，內心就會蒙上污垢；保持平靜，內心就會清凈。當外在的牽動停止，內心也會變得明朗，從而開始自覺覺悟，煩惱和牽累也就沒有產生的根源了。因此寫下《凈業賦》。

觀察人生的天性，原本是懷抱著美妙的氣息而清靜的。因為感知到外物而產生慾望，心因此攀緣而形成過失。過錯總是從外在的塵埃中產生，牽累必定是由於之前的境遇。就像空谷的回聲，又像是遊動形體的影子。懷著貪婪的心而不滿足，放縱內心的想法而自我放縱。眼睛隨著色彩而變化，眼珠追逐著容貌而轉移。觀看五彩繽紛的顏色，玩賞閃耀的七寶。迷戀華麗的服飾，沉溺於妖艷的容貌。在睡覺和起床的時候都不捨得放下，日日夜夜忘記疲憊。就像採摘盛開的梅花，又像駿馬被韁繩束縛。如同太陽照耀天空，經歷多年也不會衰減。觀察耳朵對聲音的喜愛，就像飛鳥歸林一樣。沉迷於音樂，也喜歡各種各樣的聲音。經過白天黑夜而不停止，經歷四季而相互追尋。有時擾亂情感迷惑思慮，也使耳朵昏聵而堵塞心靈。至於香氣散發，接觸到鼻子而產生意識，遲遲不肯離去，香氣濃郁沒有窮盡。蘭花和麝香一起散發香氣，就像鳥的兩隻翅膀。如同口渴時喝毒藥，又像寒冷時披荊棘。舌頭品嚐各種味道，各種塵世的享受沒有窮盡。大苦、咸、酸，沒有不覺得美味的。吃各種眾生的肉，殘害飛禽走獸。只覺得時間不夠用，成夜飲酒。違背倫理道德，不考慮隱秘的罪過。身體感受接觸而自我安逸，美麗的眼睛，清澈的目光，巧妙的笑容，美麗的眉毛。纖細的腰肢，柔弱的手，柔嫩的骨骼，豐滿的肌膚。依附在身上的香氣，接觸身體就像接觸油脂。狂亂的心迷惑，顛倒的想法自我欺騙。至於意識的攀緣，混亂的念頭沒有邊際，沒有懷著善良的想法，都產生罪惡的陷阱。像這樣，六塵共同阻礙善良的道路，就像用紫色取代紅色，又像風吹倒草一樣。懷抱著迷惑而生，與迷惑一同衰老。隨著無明而追逐，沒有不是煩惱的。在輪迴的火宅中，沉溺在痛苦的海洋里。長夜執迷不悟，始終不能改變。困頓和閉塞相隨，災難和變異相互發生。內心懷著邪惡的信仰，外在放縱淫亂的祭祀。排除虛無的生命，枉費生命。

（蹗-比+(人*人)）原文此處有缺字，無法翻譯

【English Translation】 English version: (Because of) being moved by external objects, desires for sensual pleasures arise. With movement, the mind becomes defiled; maintaining stillness, the mind becomes pure. When external movement ceases, the inner mind also becomes clear, thereby beginning to consciously awaken, and afflictions and burdens have no source to arise from. Therefore, I write the 'Pure Karma Ode'.

Observing the inherent nature of life, it originally embraces wonderful energy and is pure and still. Because of sensing external objects, desires arise, and the mind thus clings and forms faults. Errors always arise from external dust, and burdens are certainly due to previous circumstances. Like an echo in an empty valley, or like the shadow of a moving form. Holding a greedy heart without satisfaction, indulging inner thoughts and self-indulgence. The eyes change with colors, and the pupils chase after appearances. Viewing colorful colors, admiring sparkling treasures. Infatuated with gorgeous clothing, indulging in seductive appearances. Not willing to let go when sleeping and waking, forgetting fatigue day and night. Like picking blooming plum blossoms, or like a steed being bound by reins. Like the sun shining in the sky, it does not diminish over the years. Observing the ear's love of sound, it is like birds returning to the forest. Immersed in music, also liking all kinds of sounds. Passing through day and night without stopping, experiencing the four seasons and seeking each other. Sometimes disturbing emotions and confusing thoughts, also making the ears deaf and blocking the mind. As for the fragrance emanating, contacting the nose and generating consciousness, lingering and unwilling to leave, the fragrance is rich and endless. Orchids and musk emit fragrance together, like the two wings of a bird. Like drinking poison when thirsty, or like wearing thorns in the cold. The tongue tastes all kinds of flavors, and all kinds of worldly pleasures are endless. Great bitterness, saltiness, sourness, there is nothing that does not feel delicious. Eating the flesh of all beings, harming birds and beasts. Only feeling that there is not enough time, drinking alcohol all night. Violating ethics and morality, not considering hidden sins. The body feels contact and is self-satisfied, beautiful eyes, clear gaze, clever smile, beautiful eyebrows. Slender waist, soft hands, tender bones, full skin. The fragrance attached to the body, touching the body is like touching grease. The mad heart is confused, and the inverted thoughts deceive themselves. As for the mind's clinging, chaotic thoughts are boundless, not harboring good thoughts, all generating evil traps. Like this, the six dusts together obstruct the path of goodness, like replacing red with purple, or like the wind blowing down grass. Born with delusion, aging with delusion. Following ignorance and chasing after it, there is nothing that is not affliction. In the burning house of reincarnation, drowning in the sea of suffering. Holding on to delusion in the long night, never able to change. Difficulty and stagnation follow each other, disasters and mutations occur to each other. The inner heart holds evil beliefs, and the outer indulges in lewd sacrifices. Eliminating empty life, wasting life.

(蹗-比+(人*人)) There is a missing character here in the original text, so it cannot be translated.

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實橫死。妄生神祐以招福祉。前輪折軸後車覆軌。殃國禍家亡身絕祀。初不內訟責躬反己。皇天無親唯與善人。外清眼境內凈心塵。不染不取不愛不嗔。如玉有潤如竹有筠。如芙蓉之在池。若芳蘭之生春。淤泥不能污其體。重昏不能覆其真。霧露集而珠流。光風動而生芬。為善多而歲積。明行動而日新。常與德而相隨。恒與道而為鄰。見凈業之愛果。以不殺而為因。離欲惡而自修。故無障于精神。患累已除障礙亦凈。如久澄水如新磨鏡。外照多象內見眾病。既除客塵反還自性。三途長乖八難永滅。上善既修行善無缺。清凈一道無有異轍。唯有哲人乃能披襟。如石投水莫逆於心。心清冷其若冰。志皎潔其如雪。在纏累其既除。懷憂畏其亦滅。與思愛而長違。顧生死而永別。覽當今之逸少。想後來之英童。懷荊玉而未剖。藏神器而在躬。修聖行其不已。信善積而無窮。永劫揚其美名。萬代流於清風。豈伏強而稱勇。乃道勝而為雄。

孝思賦

梁高祖(太常卿劉之遴註文多不載)

想緣情生情緣想起。物類相感故其然也。每讀孝子傳。未嘗不終軸輟書悲恨拊心嗚咽。年未髫齔。內失所恃。餘喘跉𨂲奶媼相長。齒過弱冠。外失所怙。限職荊蠻致闕晨昏。江途遼夐家無指信。彷彿行路。先君體有不安。晝則輟

食夜則廢寢。方寸煩亂容身無所。便投列解職以遵歸路。於時齊隨郡王子隆。鎮撫陜西頻煩信命。令停一夕。明當早出江津送別。心慮迫切不獲承命。止得小船望星就路。夜冒風浪不遑寧處。途次定陵船又損壞。於時門賓周仲連。為鵲頭戌主。借得一舸奔波兼行。屢經危險僅而獲濟。及至戾止已無逮及。五內屠裂肝心破碎。便欲歸身山下畢志墳陵。長兄哀愍未許獨行。續有北門狡虜寇邊。朝庭以先君遺愛結民。咸思在昔故舊部曲猶有數千。武慶宗將領留防。彼鎮時便有旨。使捍壽春王事靡盬辭不獲免。刺史崔慧景。志懷翻覆。遠招逋逃多聚奸俠。大猾兇丑莫不雲集。至如彭盆韓元孫等。不可稱數。倍道電邁奄至淮淝。兇徒疑駭相引離散。臺軍主徐玄慶房伯玉等。欲襲取慧景。乃固禁之。方得止息。是歲齊明作相疑論未決。密馳表疏勸徴慧景。折簡而召必不違拒。即重遣還以安其心。奸渠既出㳂邊無虞。旬朔之間慧景反鎮。即便解甲以歸京師。因爾驅馳不獲停息。數鐘百六時會云雷。撥亂反政遂膺四海。念子路見於孔丘曰。由事二親之時。常食藜藿之食。為親負米百里之外。親歿之後。南遊于楚。從車百乘積粟萬鐘。累茵而坐列鼎而食。愿食藜藿之食為親負米。不可復得。每感斯言。雖存若亡。父母之恩云何可報。慈如

河海孝若涓塵。今日為天下主而不及供養。譬猶荒年而有七寶。飢不可食寒不可衣。永慕長號何解悲思。乃于鐘山下建大愛敬寺。于青溪側造大智度寺。以表罔極之情。達追遠之心。不能遺蓼莪之哀。復于宮內起至敬殿。竭工匠之巧。盡世俗之奇。水石周流芳樹雜沓。限以國事。亦復不能得朝夕侍食。唯有朔望親奉饋奠。雖復得薦珍羞而無所瞻仰。內心崩潰如焚如灼。情切于中事形於言。乃作孝思賦云爾。

感四氣之變易。見萬物之化成。受天和而異命。稟地德而齊榮。察蟭螟于蚊眉。觀蜫鵬于北溟。俱含識而異見。同有色而殊形。雖萬類之眾多。獨在人而最靈。禮義別於飛走。言語異於鸚猩。念過隙之鰷忽。悲逝川之不停。踐霜露而悽愴。懷燧谷而涕零。掩此哀而不去。亦靡日而弗思。仲由念枯魚而永慕。丘吾感風樹而長悲。雖一至而捨生。奉二親而何期。思因情生。情因思起。導情源以流澍。引思心而無已。既懷憂以終身。亦銜恤而沒齒。常閑居以永念。觸拊膺而自傷。徒升岵而靡瞻。空陟屺其何望。涕縱橫以交流。血沸涌而沾裳。覽地義以自咎。懼滅性之乖方。仰太極以長懷。乃告哀于昊蒼。冀皇天之有感。何報施之茫茫。曉百碎于魏闕。夜萬斷于中腸。心與心而相續。思與思而未央。晨孤坐而縈結。夕

【現代漢語翻譯】 現代漢語譯本 河海之孝，如同微塵一般渺小。如今身為天下之主，卻不能盡到供養的責任。這就像荒年擁有七寶，飢餓不能食用，寒冷不能穿戴。長久的思念和悲號，又如何能解除內心的悲傷？於是，在鐘山下建造大愛敬寺，在青溪邊建造大智度寺，以此表達無盡的孝思，寄託追念先人的心意。但仍然無法忘懷《蓼莪》的哀傷，又在宮內建造至敬殿，竭盡工匠的巧思，窮盡世俗的奇巧。水石環繞，芳香的樹木繁多。但因為國事繁忙，也不能早晚侍奉飲食。只有在每月初一和十五親自供奉祭奠。即使能夠進獻珍貴的食物，卻無處瞻仰父母的容顏，內心崩潰，如同被火焚燒。情感深切于內心，表現在言語上，於是創作了《孝思賦》。

感嘆四季的變化，看到萬物的產生。承受天地的和諧而有不同的命運，稟賦大地的恩德而共同繁榮。觀察蚊眉上的小蟲，觀看北海中的鯤鵬。都包含意識而有不同的見解，同樣有顏色而有不同的形狀。雖然萬物種類繁多，唯獨人類最為靈敏。禮義將人類與飛禽走獸區分開來，言語將人類與鸚鵡猩猩區分開來。想到時光的飛逝，如同白駒過隙，悲傷逝去的光陰，如同流水不停。踩著霜露而感到淒涼悲傷，想到燧人氏和有巢氏而淚流滿面。掩蓋這悲哀卻無法消除，沒有一天不在思念。仲由（子路，孔子的學生，以孝順聞名）思念枯魚而長久懷念，丘吾（傳說中因父母去世而悲傷過度的人）感嘆風樹而長久悲傷。即使一次捨棄生命，又如何能報答父母的恩情？思念因情感而生，情感因思念而起。引導情感的源泉，讓它像流水一樣傾瀉，引導思念的心，讓它永無止境。既然懷著憂愁度過一生，也要含著悲傷直到去世。常常閑居在家而長久思念，觸碰到胸膛而感到悲傷。只是登上北山卻無法瞻仰父母的墳墓，空自登上屺山又能期望什麼呢？眼淚縱橫交流，鮮血沸騰涌出沾濕衣裳。考察大地的道義而自我責備，害怕滅絕天性而違背常理。仰望太極而長久懷念，於是向蒼天訴說哀傷。希望皇天能夠有所感應，但又如何報答這茫茫的恩情呢？白天在魏闕（朝廷）感到百般的破碎，夜晚在心中感到萬般的斷裂。心與心互相連線，思念與思念沒有停止。早晨獨自坐著而思緒縈繞，晚上……

【English Translation】 English version My filial piety is as insignificant as a speck of dust in the river and sea. Now, as the ruler of the world, I am unable to fulfill my duty of providing for my parents. It is like possessing seven treasures in a year of famine, unable to eat when hungry or wear when cold. How can perpetual longing and lamentation alleviate the sorrow in my heart? Therefore, I built the Great Love and Respect Temple at the foot of Zhongshan (Mount Zhong) and the Great Wisdom Temple beside Qingxi (Green Stream) to express my boundless filial piety and to convey my heart of remembering ancestors. Yet, I cannot forget the sorrow of 'Liao'e' (a poem in the Book of Songs lamenting the loss of parents), and I built the Utmost Respect Hall in the palace, exhausting the ingenuity of craftsmen and the wonders of the world. Water and stones flow around, and fragrant trees are abundant. However, due to the busyness of state affairs, I am unable to serve meals morning and evening. Only on the first and fifteenth of each month do I personally offer sacrifices. Even if I can present precious delicacies, there is nowhere to look upon my parents' faces. My heart collapses, as if burned by fire. The emotion is deep within, expressed in words, and thus I composed the 'Ode to Filial Piety'.

I am moved by the changes of the four seasons and see the transformation of all things. Receiving the harmony of heaven and having different destinies, endowed with the virtue of earth and sharing prosperity. Observing the tiny insects on the mosquito's eyebrow, viewing the Kunpeng (a mythical giant bird) in the Northern Sea. All contain consciousness but have different views, all have color but have different forms. Although there are many kinds of things, only humans are the most intelligent. Ritual and righteousness distinguish humans from birds and beasts, and language distinguishes humans from parrots and orangutans. Thinking of the fleeting time, like a white horse passing through a crack, grieving for the passing time, like the unceasing flow of water. Treading on frost and dew and feeling desolate and sad, thinking of Suiren (the inventor of fire) and Youchao (the inventor of houses) and shedding tears. Covering up this sorrow but unable to eliminate it, not a day goes by without thinking. Zhong You (also known as Zilu, a student of Confucius known for his filial piety) misses the dried fish and remembers it for a long time, Qiu Wu (a legendary figure who grieved excessively over the death of his parents) sighs at the wind-blown trees and grieves for a long time. Even if one sacrifices one's life once, how can one repay the kindness of parents? Thinking arises from emotion, and emotion arises from thinking. Guiding the source of emotion, letting it pour out like flowing water, guiding the heart of thinking, letting it be endless. Since I spend my life in sorrow, I will also hold sorrow until death. Often living in seclusion and thinking for a long time, touching my chest and feeling sad. Just climbing the northern mountain but unable to look upon my parents' graves, what can I hope for by climbing Qishan (a mountain associated with mourning)? Tears flow horizontally and vertically, and blood boils and wets my clothes. Examining the righteousness of the earth and blaming myself, fearing that I will extinguish my nature and violate the norm. Looking up to the Taiji (the Supreme Ultimate) and cherishing it for a long time, so I tell my sorrow to the heavens. Hoping that the heavens can be moved, but how can I repay this vast kindness? During the day, I feel hundreds of fragments in the Weique (the imperial court), and at night, I feel thousands of breaks in my heart. Heart and heart are connected, and thoughts and thoughts do not stop. Sitting alone in the morning and feeling entangled, in the evening...

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獨處而回遑。氣塞哀其似噎。念積心其若狂。至如獻歲發暉春日載陽。木散百華草列眾芳。對樂時而無歡。乃觸目而感傷。朱明啟節白日朝臨。木低甘果樹接清陰。不娛悅於懷抱。但罔極而纏心。蒹葭蒼蒼白露為霜。涼氣入衣悽風動裳。心無回而自切。情不觸而獨傷。若乃寒冰已結寒條已折。林飛黃落山積白雪。旅雁鳴而哀哀。朔風鼓而颲颲。目觸事而破碎。心隨感而斷絕。無一息而緩念。與四時而長切。年揮忽而莫反。時瞬睒其如電。想慈顏之在昔。哀不可而重見。痛生育之靡答。顧報復而無片。悲與恨其俱興。涕雜血其如霰。燕青春而差池。鴻素秋而翱翔。去來候于節物。飛鳴應于陰陽。何在我而不爾。與二氣而乖張。常茹酷而輪迴。歷日夜而不忘。既視丹而成綠。亦見白而為黃。擾性情以翻覆。汩神慮而迷荒。想鳴鶴而魂斷。聽孤鶵而心死。慟終天而無怙。號畢世而靡恃。觀休屠之日磾。豈教義之所及。見甘泉之畫像。每下拜而垂泣。忽心動而不安。遽入侍于帝室。值何羅之作難。乃檢之以投瑟。超王臣之稱。首冠誠勇而無匹士。行己之多方。見石他之有權。身雖死而名揚。乃忠孝而兩全。顧丁蘭其何人。家河內之野王。時舞象而方及。始成童而親亡。刻木母以供事。常朝夕而在傍。劉鎮就養而不暇。常遠汲而

【現代漢語翻譯】 現代漢語譯本：獨自一人徘徊不定。氣息堵塞，悲傷得像要哽咽。思念堆積，內心如同瘋狂。到了新年伊始，春日陽光明媚的時候，樹木散發著各種花朵的芬芳，草地排列著各種花草。面對快樂的時光卻沒有歡樂，而是觸目所及都感到悲傷。盛夏開始，陽光照臨大地。樹木低垂，結滿甜美的果實，樹蔭交錯，帶來清涼。心中沒有喜悅，只有無盡的思緒纏繞。蘆葦蒼茫，白露凝結成霜。涼氣侵入衣裳，淒冷的風吹動衣襬。內心沒有迴轉卻獨自悲傷，情感沒有觸動卻獨自感傷。如果到了寒冰已經凝結，樹枝已經摺斷的時候，樹林中飛舞著凋零的葉子，山間堆積著白色的雪。遷徙的雁鳥鳴叫著，聲音哀婉，北風呼嘯著。眼睛所見的事物都破碎了，內心隨著感受而斷絕。沒有一刻能夠停止思念，與四季一起長久地悲傷。時間飛逝而無法返回，時光流逝如同閃電。想到慈祥的面容在過去，悲痛無法再次相見。悲痛父母的養育之恩無法報答，想要報答卻無從下手。悲傷和怨恨一起涌上心頭，眼淚和血混在一起，如同冰雹。燕子在春天飛舞，時高時低，鴻雁在秋天翱翔。它們的來去遵循時節，飛鳴應和陰陽。為什麼我不能像它們一樣，與天地二氣和諧相處？總是品嚐痛苦而輪迴，日日夜夜不能忘記。已經看到紅色變成綠色，也看到白色變成黃色。擾亂性情而反覆無常，擾亂精神思慮而迷茫荒亂。想到鶴的鳴叫而魂魄斷絕，聽到雛鳥的叫聲而心如死灰。悲痛終生沒有依靠，哭號一輩子也沒有可以依賴的人。看到休屠王（Xiu Tu Wang，古代匈奴的一個部落首領）的兒子日磾（Ri Di，漢朝大臣），這難道是教義所能達到的嗎？看到甘泉宮（Gan Quan Gong，漢代宮殿名）的畫像，每次下拜都流下眼淚。忽然心神不安，急忙進入皇宮侍奉皇帝。遇到何羅（He Luo，人名）作亂，於是拿起瑟來制止他。超越了普通王臣的稱呼，首先以誠實勇敢而聞名，無人能比。行事有很多方法，可見石顯（Shi Xian，漢朝宦官）和他一樣有權謀。身雖死而名聲遠揚，這是忠孝兩全。回頭看看丁蘭（Ding Lan，人名）是什麼樣的人呢？家住河內（He Nei，地名）的野王（Ye Wang，地名）。當時跳舞的年齡才剛到，剛成年就失去了父母。雕刻木頭母親來供奉，常常早晚都在旁邊。劉鎮（Liu Zhen，人名）去供養父母卻沒有時間，常常要到遠處打水。

【English Translation】 English version: Alone and wandering back and forth. My breath is blocked, and I grieve as if choking. Thoughts accumulate, and my heart feels like madness. When the new year dawns and the spring sun shines, trees scatter a hundred blossoms, and grasses array countless fragrances. Facing joyful times, I find no joy, but am touched by sorrow in all that I see. High summer begins, and the white sun shines upon the earth. Trees droop with sweet fruits, and their shade offers coolness. I find no pleasure in my heart, only boundless thoughts entangling me. Reeds are lush, and white dew turns to frost. Cool air enters my clothes, and a chilling wind stirs my garments. My heart finds no solace but grieves alone, my emotions untouched but wounded in solitude. If it comes to pass that the cold ice has formed and the cold branches have broken, the forest flies with falling yellow leaves, and the mountains pile up with white snow. Migrating geese cry out with sorrow, and the north wind howls. My eyes are shattered by what they see, and my heart is broken by what it feels. Not for a moment can I ease my thoughts, but grieve long with the four seasons. The years slip away and cannot return, and time flashes by like lightning. I think of my kind parents in the past, and grieve that I cannot see them again. I mourn that I cannot repay their nurturing, and find no way to requite them. Sorrow and resentment rise together, and tears mix with blood like sleet. Swallows dance in spring, now high, now low, and wild geese soar in autumn. Their coming and going follows the seasons, and their flight and song respond to yin and yang. Why am I not like them, in harmony with the two energies of heaven and earth? I constantly taste bitterness and cycle through rebirth, never forgetting day or night. I have seen red turn to green, and white turn to yellow. I disturb my nature with reversals, and muddle my spirit with confusion and desolation. I think of the crane's cry and my soul breaks, I hear the cry of the fledgling and my heart dies. I grieve that I have no one to rely on for the rest of my days, and cry out that I have no one to depend on for all my life. Seeing Ri Di (Ri Di, a minister of the Han Dynasty), the son of Xiu Tu Wang (Xiu Tu Wang, a tribal leader of the ancient Xiongnu), is this something that doctrine can achieve? Seeing the portrait in Gan Quan Palace (Gan Quan Gong, a palace of the Han Dynasty), I always bow down and weep. Suddenly, my heart is disturbed, and I rush to serve the emperor in the imperial palace. Encountering the rebellion of He Luo (He Luo, a personal name), I then take up the zither to stop him. Surpassing the title of ordinary royal subject, I am first crowned with honesty and courage, unmatched by anyone. There are many ways to conduct oneself, as seen in Shi Xian (Shi Xian, a Han Dynasty eunuch) and his schemes. Though his body dies, his name is spread far and wide, this is loyalty and filial piety both fulfilled. Looking back, what kind of person was Ding Lan (Ding Lan, a personal name)? His home was in Yewang (Ye Wang, a place name) in Henan (He Nei, a place name). At the age when he was just dancing, he lost his parents when he had just come of age. He carved a wooden mother to serve, and was always by her side morning and night. Liu Zhen (Liu Zhen, a personal name) went to support his parents but had no time, and often had to fetch water from afar.

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力寡。苦節感於幽靈。醴泉生於灶下。顧長沙之臨湘。有古初之道始。時父歿而未葬。遇鄰火之卒起。乃伏棺而長號。雨暴至而火死。又何琦其亦然。獨柩屋而全止。至如王祥黃雀入帳。隗通橫石特起。盛彥之開母目。邢渠之生父齒。覽斯事而眾多。亦難得而具紀。靈蛇銜珠以酬德。慈烏反哺以報親。在蟲鳥其尚爾。況三才之令人。治本歸於三大。生民窮於五孝。置天地而德盈。橫四海而不撓。履斯道而不行。吁孔門其何教。

游七山寺賦

梁宣帝

此山川之寥廓。時天高而氣靜。路閑曠而清華。地幽棲而特挺。窮浙左之標絕。極㝢中之勝境。承興序而陟涉。聊盤桓而騰騁。盡登臨之雅緻。悅誼囂之暫屏。因茲連鑣結駟並幰方舟。萬騎齊列千楫爭浮。皆東南之俊異。並禹穴之琳球。差池集侶容與攜儔。巷無服馬路寡遺辀。窮周章而歷覽。盡娛玩而遨遊。爾乃傍林橫出舠輕上溯。歷秦王之舊陌。緣越池之昔路。望塗山而斜繞。逕南湖而回渡。連天臺之華嶺。引若耶之長注。乍泛漾而瞻望。或凌峰而一顧。於是歷樂林而南上。升法華而望西。有磕磕之奔澗。復亹亹之長溪。既皎潔而如鏡。且見底而無泥。途險峭而巉絕。路登陟而如梯。既攀藤而挽葛。亦資伴而相提。窮羊腸之詰屈。極馬嶺之高低。霧昏

【現代漢語翻譯】 現代漢語譯本 力量微薄，卻以苦行感動了神靈，甘甜的泉水從灶下涌出。回想長沙臨湘，那裡有古老的孝道開始。當時父親去世還未安葬，鄰居家突然發生火災。他便伏在棺材上 दीर्घकाल तक哭號，暴雨 तुरंत而至，火勢熄滅。又何況王琦也是這樣，只有棺材屋完整地儲存了下來。至於王祥臥冰求鯉，黃雀飛入帳中報恩，隗通墓前橫石突然豎起，盛彥之使瞎母重見光明，邢渠死後生出父親的牙齒。縱觀這些事蹟，雖然很多，卻難以一一記載。靈蛇銜珠報答恩德，慈烏反哺報答親恩。即使是蟲鳥尚且如此，何況是天地間的人呢？治理的根本在於君臣、父子、夫婦這三大倫理關係，百姓的生活離不開孝敬父母、友愛兄弟、忠於君主、尊敬長輩、和睦鄰里這五種孝道。即使擁有整個天地，德行也能充滿；即使橫跨四海，也不會動搖。如果遵循這些道德規範卻不能實行，那麼孔子的教誨又有什麼用呢？

游七山寺賦

梁宣帝

這裡的山川多麼空曠遼闊，時值天高氣爽。道路空曠而景色優美，土地幽靜而特別突出。窮盡浙江左邊的最高峰，是天地間極好的勝地。我們懷著興致登上這裡，姑且在此盤桓遊覽。盡情欣賞這登臨遠眺的雅緻，享受這暫時遠離喧囂的樂趣。於是大家連車並駕，結伴而行，車蓋相連，方舟並排。無數騎兵整齊排列，成千上萬的船隻爭相行駛。都是東南一帶的俊傑，以及禹穴出產的美玉。三三兩兩地聚集在一起，悠閒自在地互相陪伴。街巷沒有服役的馬匹，道路上很少有遺落的車軸。我們詳盡地遊覽，盡情地娛樂玩耍。於是沿著樹林橫向駛出，小船輕快地逆流而上。經過秦王的舊路，沿著越池的古道。遙望塗山而斜向環繞，經過南湖而回轉渡過。連線天臺山的華麗山嶺，引來若耶溪的ยาวไหล。時而泛舟遊蕩，四處張望，時而登上山峰，回頭一望。於是經過樂林向南而上，登上法華寺向西眺望。有水聲磕磕作響的奔流山澗，還有水流潺潺的長長溪流。既清澈明亮如鏡子，又能看到水底而沒有泥沙。道路險峻陡峭，山路攀登就像梯子一樣。既要攀援藤蔓，又要拉著葛藤，也要依靠同伴互相幫助。走完羊腸小道的曲折，到達馬嶺的高處和低處。霧氣昏暗

【English Translation】 English version With meager strength, he moved the spirits through ascetic practices, and sweet springs emerged from beneath the stove. Recalling Linxiang in Changsha, there the ancient way of filial piety began. At that time, his father had passed away but was not yet buried, and a fire suddenly broke out in the neighborhood. He lay upon the coffin and wailed loudly, and a torrential rain arrived immediately, extinguishing the fire. Moreover, how was Wang Qi also like this, with only the coffin house remaining completely intact. As for Wang Xiang seeking carp on ice, a yellow sparrow flying into the tent to repay kindness, a horizontal stone suddenly rising before Kui Tong's tomb, Sheng Yanzhi enabling his blind mother to see again, and Xing Qu growing his father's teeth after death. Looking at these events, although numerous, they are difficult to record in detail. A divine snake offers a pearl to repay virtue, and a crow feeds back to its parent to repay kindness. Even insects and birds are like this, let alone humans in the world? The foundation of governance lies in the three major relationships: ruler and subject, father and son, and husband and wife. The people's lives are inseparable from the five filial duties: honoring parents, loving siblings, being loyal to the ruler, respecting elders, and living harmoniously with neighbors. Even possessing the entire world, virtue can fill it; even traversing the four seas, one will not be shaken. If following these moral norms cannot be put into practice, then what is the use of Confucius' teachings?

Rhapsody on Visiting Seven Mountain Temple

Emperor Xuan of Liang

How vast and boundless are these mountains and rivers, at a time when the sky is high and the air is still. The roads are open and the scenery is beautiful, the land is secluded and particularly outstanding. Exhausting the highest peak on the left of Zhejiang, it is an excellent scenic spot in the world. We ascend here with excitement, and linger here for a while to enjoy the scenery. Fully appreciate the elegance of climbing and looking into the distance, and enjoy the pleasure of temporarily escaping from the hustle and bustle. Thus, everyone drives side by side, travels together, with connected canopies and parallel boats. Countless cavalry are neatly arranged, and thousands of ships compete to sail. All are talents from the southeast, as well as beautiful jade produced from Yu's Cave (禹穴). Gathered in groups of two or three, leisurely accompanying each other. There are no horses serving in the streets, and few axles left on the roads. We tour in detail, and enjoy ourselves to the fullest. Then, we drive horizontally along the forest, and the small boat swiftly goes upstream. Passing the old road of the King of Qin, along the ancient road of Yue Pond. Looking at Tu Mountain (塗山) and circling obliquely, passing through South Lake and turning back to cross. Connecting the magnificent mountains of Tiantai, leading to the long flow of Ruoye Creek (若耶溪). Sometimes boating and looking around, sometimes climbing the peak and looking back. Then, passing through Le Lin (樂林) and going south, climbing Fahua Temple (法華寺) and looking west. There are rushing streams with clattering sounds, and long streams with murmuring waters. Both are clear and bright like mirrors, and you can see the bottom without mud. The road is steep and precipitous, and the mountain road is like a ladder. We must climb vines and pull kudzu, and also rely on companions to help each other. Finishing the twists and turns of the sheep intestine path, reaching the high and low points of Ma Ling (馬嶺). The fog is dim.

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昏而漫漫。風䫻䫻而悽悽。瞻洪川其如帶。望巨海其如圭。執玉帛于茲地。會諸侯而計稽。想疏河之茂葉。憶大骨之惛迷。傳盛美於斯岳。播遺範于氓黎。既乃闞往賢之舊跡。美高尚之餘風。踐逵草之蕪沒。撥蓁芿之彌矇。名岳峨而峙立。峻谷杳而虛沖。春林縹而皆碧。秋沼凈其如空。既連綿而相接。兼隱軫而無窮。信英奇之攸止。實翔集之所崇。傍高巒而建剎。亦帶壟而成宮。神靈更其盻蚃。仙聖互其交通。巖氛霏而起霧。樹布濩而抽叢。嘉卉生其前後。善草植其西東。瞻朱扉之赫奕。望寶殿之玲瓏。擬大林之精舍。等重閣之講堂。既爽塏之禪宇。亦顯敞之華房。跨曲澗而為室。繞紆岊而修墻。夕云生於窗牖。朝日照于檐梁。諒隙曲而成麗。蓋照景而生光。流清梵之婉轉。響桴磬之鏘鏘。構造精密華麗無方。清流四繞吐溜悠長。邐迤闈閣峻絕階隍。水碓侔于金谷。飛樓似於建章。其徒眾則乍游乍處或賢或聖。並有志於頭陀。俱勤心於苦行。競假寐而誦習。咸夙興而虔敬。識苦空之迅流。惜朝陰之奔競。潛深窟而學通。隱閑蕪而修正。或燒體而為功。或灰身而入定。熏名香之氛氳。咸飛錫而相映。或振麈而高談。或閑居而坐聽。禪眾疑于漆木。智士同於懸鏡。既釋教之興華。乃法輪之宣盛。寺既憑山而構造。山亦因寺

【現代漢語翻譯】 現代漢語譯本 昏暗而漫長。風聲蕭瑟而淒涼。看那大河宛如一條衣帶，遠望大海平整如玉圭（guī，古代祭祀用的玉器）。在這裡獻上玉帛，與諸侯會盟並商議國事。遙想當年大禹疏通河道，草木茂盛，也追憶蚩尤（chī yóu，上古部落首領）的昏聵迷亂。要把美好的德行傳揚在這山嶽之上，把先賢的遺風傳播給百姓。於是考察前代賢人的遺蹟，讚美他們高尚的品格和遺風。走過長滿野草的小路，撥開茂盛的荊棘。名山高大雄偉地聳立著，幽深的山谷空曠而寂靜。春天的樹林一片碧綠，秋天的水潭清澈如空。山勢連綿不斷，起伏隱約，沒有窮盡。這裡確實是英才俊傑隱居的地方，確實是賢士高人聚集之處。依傍著高山建造寺廟，也沿著山坡修建成宮殿。神靈互相注視，仙人和聖人彼此交往。山巖間升騰起霧氣，樹木茂盛地生長。美好的花草生長在寺廟前後，優良的草木種植在寺廟西東。看那紅色的門樓多麼顯赫，遠望寶殿多麼精緻。好比大林寺的精舍，如同高樓重閣的講堂。這裡既有清爽空曠的禪房，也有寬敞明亮的廳堂。跨過彎曲的溪澗建造房屋，圍繞著彎曲的山崖修築圍墻。傍晚的雲彩從窗戶里升起，早晨的陽光照耀著屋檐。確實是狹窄的縫隙也能變得美麗，是因為光照景物而產生光彩。清凈的梵音婉轉動聽，敲擊木槌和磬的聲音鏗鏘悅耳。建築構造精密華麗，沒有窮盡。清澈的流水環繞四周，排水的管道悠長。曲折的圍墻和高聳的臺階。水碓（duì，利用水力舂米的工具）堪比金谷園，飛樓好似建章宮。這裡的僧眾，時而遊歷，時而安居，有賢人也有聖人。都立志于修頭陀行（佛教的一種苦行），都勤奮地修行。爭著打盹誦經，都早起虔誠敬拜。認識到世事如苦海空幻，迅速流逝，珍惜早晨的光陰。潛藏在深山洞穴里學習佛法，隱居在荒野里修正自身。有人焚燒身體來求功德，有人灰身入定。名貴的香氣瀰漫，大家都拄著錫杖互相輝映。有人揮動拂塵高談闊論，有人安靜地坐著聽講。禪眾像漆器一樣沉默，智者像鏡子一樣明鑑。佛教興盛繁榮，佛法廣為傳播。寺廟依山而建，山也因為寺廟而更加出名。

【English Translation】 English version Dark and vast. The wind whispers and chills. Gazing at the great river like a belt, viewing the vast sea like a jade tablet (guī, an ancient jade ritual object). Holding jade and silk on this land, meeting with the lords to discuss affairs of state. Imagining the lush foliage of Yu's (大禹, Dà Yǔ, a legendary ruler of ancient China) dredged river, recalling the confusion of Chi You (蚩尤, Chī Yóu, a tribal leader in Chinese mythology). Spreading great virtue on this mountain, disseminating the legacy to the people. Thus, examining the old traces of past sages, admiring the noble character and legacy. Treading on paths overgrown with weeds, clearing away the dense thickets. The famous mountain stands tall and majestic, the deep valley is vast and empty. The spring forest is green, the autumn pond is clear as the sky. Mountains connect and stretch endlessly, with hidden undulations and no end. Truly, it is a place where heroes and talents reside, a place revered for gathering. Building temples beside high peaks, also constructing palaces along the slopes. Spirits gaze at each other, immortals and sages communicate with each other. Mist rises from the rocks, trees grow densely. Beautiful flowers and plants grow in front and behind the temple, good herbs are planted in the west and east. Looking at the bright red gates, gazing at the exquisite treasure hall. Like the Jingshe (精舍, Jīngshè, a refined residence) of the Great Forest Temple, like the lecture hall of high pavilions. Here are refreshing and open meditation rooms, as well as bright and spacious halls. Building houses across winding streams, building walls around winding cliffs. Evening clouds rise from the windows, morning sun shines on the eaves. Indeed, narrow gaps can become beautiful, because light illuminates the scenery and creates brilliance. The clear Brahma sounds are melodious, the sound of striking wooden clappers and chimes is sonorous. The construction is precise and magnificent, without limit. Clear streams surround the area, and the drainage pipes are long. Winding walls and towering steps. The water mill (碓, duì, a tool for hulling rice using water power) is comparable to the Golden Valley Garden, and the flying building is similar to the Jianzhang Palace. The monks here sometimes travel and sometimes reside, some are virtuous and some are saints. All are determined to practice asceticism (頭陀行, tóu tuó xíng, a Buddhist practice of austerity), all diligently cultivate. Competing to doze off while chanting scriptures, all rising early to worship devoutly. Recognizing that worldly affairs are like a sea of suffering and emptiness, fleeting quickly, cherishing the morning light. Hiding in deep mountain caves to study the Dharma, living in the wilderness to correct oneself. Some burn their bodies to seek merit, some enter samadhi (入定, rù dìng, a state of meditative consciousness) by cremating their bodies. The fragrance of precious incense permeates, and everyone shines with their staffs. Some wave dusters and talk eloquently, some sit quietly and listen. The Chan (禪, Chán, Zen) monks are as silent as lacquerware, and the wise are as clear as mirrors. Buddhism is flourishing and prosperous, and the Dharma is widely spread. The temple is built on the mountain, and the mountain is also famous because of the temple.

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而有七。蓋云瑞之所臻。亦奇士之所出。產龍劍之遺溪。游鹿機之餘術。謝鳳來而容與。鄭風反而蕭瑟。既清澗之漣漪。亦飛流之涌溢。奇樹蓊而成林。珍果榮而非一。植山海之雙榴。種丹盧之兩橘。梅花皎而似霜。黃甘朏其如日。或曄曄而夏開也。離離而冬實。山多寶玩地出瓊珍。金玉生其陽。玞石出其陰。神𥸡巖巖而獨立。仙的皎皎而孤臨。孰知歲之豐儉。睹玄白而皆諶。刻石記于嬴德。披圖悟于禹心。懸崖百刃擢𠏉千尋。岧峣兮闊達。𡻱峗兮嵚崟。樹修聳而巖峻。泉流激而水深。仰瞻增其隱隱。側眺睹其沉沉。眇然兮無際。邈爾兮無邊。遠山崔嵬而間出。近樹巃嵸而相牽。巖將頹而未墮。峰入漢而猶懸。望蟬聯而蔽日。視敞恍而連天。有石帆之異狀。擬瀑布之飛泉。實逢巖而聚霧。乃觸石而成煙。既嵯峨而蔭映。亦峣屼而仟綿。既遠控于江海。兼近接于村田。反闞城邑傍眺市[門@(廠@墨)]。稱神州之鎮嶺。實天下之名川。至若蓬萊游于聖蹟。巫岫表于神仙。衡陽聞于夏貢。嵩岳重於周篇。曾何比麗詎此同妍。復有標奇神井。萬載澄渟。汲之不竭。添之不盈。雖頻撓而不濁。徒屢攪而終清。涉隆冬而溫燠。經歊暑而冷冷。異成都之飛火。寧疏勒之表誠。匹醴泉之蠲疾。同淄水之鑑形。亦有孤潭道士焦里夫人

。獨居味道寂絕朋賓。餐霞永日靜坐千春。衢無行跡路產荊榛。既勤劬而向道。亦蕭灑而忘塵。或逍遙而諷詠。或擁膝而長吟。同董生之垂讖。學樑子之明箴。將松喬而共侶。與嚴衛而相親。其林藪彌密羽族爭歸。猿連臂而下飲。鳥比翼而群飛。鴻鵠集而相映。白鷴皛而生輝。拂霜毛之弈弈。鼓素翮之霏霏。兼有奇禽猛獸。偃息溪圻。虎懷仁而不害。熊隱木而生肥。巨象數刃雄蛇十圍。麀鹿易附狎兔俱依。同彭鏗之仙室。異海鳥之知機。藥卉叢生消痾駐老。地出長齡墟多壽考。似南山之溪谷。匹井中之埋寶。送劉五耆何殊四皓。復有牛膝雞腸雀頭燕草甘菊辛夷苦蔘酸棗紫苑赤箭黃精白藁天門地骨肉芝石腦。神農是嘗仙經是造。白兔服而通靈。鹿皮餌而得道。其果則有木瓜木棗楊桃楊梅。朱橘冬茂黃𦿁秋開。楂梨並壯柿柰爭瑰。枳椇列植而為藪。懸鉤觸草而徘徊。林檎侔于萍實。甘棠擬於帝臺。紅莓蘡薁車李胡頹。綠棎冬獻紫芋秋來。半夏成圃春就群栽。枇杷梨豆椎栗兼該。或炫炫之丹實。或靡靡之青荄。御疾風而彌艷。中嚴霜而不摧。既蓊鬱之梧桐。亦檀欒之修竹。篠箭亂其形類。筋桂異其品族。映檐牖而交加。繞房廊而郁毓。抽葉陰于清泉。結根攢于幽谷。靈木之所自生。瑞鳥之所棲宿。實散賞之佳地。信開心而醒

目。至如涼秋九月百卉飄零。氣悽悽而恒勁。風颯颯而常生。愁蟬吲于南壟。塞鳥吟于北庭。蟋蟀哀嘶而遠聞。孤𤟤叫嘯以騰聲。寒雁嗈嗈而夜響。鹍雞啁哳而悲鳴。增逸民之放曠。動遊士之滯情。咸有志於獨往。俱棲心於濯纓。信達人之良會。蓋可申其游矚。故孝先往而成真。慶緒經而離俗。憑怪石而為枕。因滄浪而洗足。蓋往賢之所同。亦先儒之高學。余宿昔之心期。常有懷于遐邈。屢徘徊於閬圃。頻留連於名岳。念家國之隆恩。緩獨往之遺躅。欲抽簪而未從。聊寄美於斯曲。

宿山寺賦

梁王錫

脂車𥞊駟。薄暮來游。入界道而遼朗。息祇樹而淹留。惟基構之所處。實顯敞而高居。延曾軒之迢遞。屬廣廡之踟躕。差繡栭而反宇。列緹柱而承隅。爾乃陟飛階于峻岐。登步櫩于絕頂。既中天而升降。亦攀雲而游騁。宇陰陰而恬曠。階肅肅而虛靜。朗華鐘之妙音。曜光燈之清影。其房則開窗木末。浮柱山叢。引含光之澄月。納自遠之輕風。因明兮目極。憑迥兮望通。平原兮無際。連山兮不窮。識生煙于岫里。眄列樹于巖中。樹凌危而秀色。煙出遠而浮空。情超遙于原野。心放曠于簾籠。夜悠悠而何其。露穰穰而漸落。玩一葉之流螢。聆九野之鳴鶴。盥泉兮藉芳杜。入谷兮佩滋蘭。靜嘯兮疏煩想。獨

【現代漢語翻譯】 現代漢語譯本 目。至於涼爽的秋季九月，各種花草樹木凋零飄落，空氣悽清而又剛勁，秋風蕭瑟而常起。悲愁的蟬在南邊的山岡上鳴叫，邊塞的鳥在北方的庭院裡啼唱。蟋蟀哀鳴的聲音遠遠傳來，孤獨的鹯鳥鳴叫著騰空飛起。寒冷的雁群發出嗈嗈的叫聲在夜裡迴響，鹍雞發出啁哳的叫聲，顯得十分悲傷。這增加了隱逸之士的放曠之情，也牽動了遊子的羈留之思。他們都懷有獨自遠行的志向，都想在清澈的水邊洗滌自己的心懷。這確實是通達之人美好的聚會，大概可以盡情地觀賞遊覽。所以孝先前往而最終得道成真，慶緒經歷此事而脫離塵俗。他們憑靠著奇特的石頭作為枕頭，在滄浪之水中洗滌雙腳。這大概是古代賢人共同的選擇，也是先代儒者所推崇的高尚學問。我長久以來的心願，常常懷想著遙遠的地方。多次在閬苑仙境徘徊，頻繁地在名山大川流連。考慮到國家和人民的深厚恩情，暫緩了獨自遠行的腳步。想要辭官歸隱卻未能如願，姑且將美好的情意寄託在這篇辭賦之中。

宿山寺賦

梁王 錫

乘坐著華麗的車子，駕著四匹駿馬，在傍晚時分前來遊覽。進入寺廟的境界，道路顯得開闊而明朗，在祇樹園中休息，慢慢地停留。寺廟的建築所處的位置，確實顯得寬敞而高聳。綿延的樓閣高高聳立，寬廣的廂房連線不斷。錯落有致地排列著彩繪的斗拱和反翹的屋檐，一排排紅色的柱子支撐著屋角。於是登上高峻山坡上的飛檐，登上高處的欄桿。既像在半空中升降，又像攀著雲彩遊玩。寺廟的屋宇陰暗而恬靜，臺階肅穆而空曠。洪亮的鐘聲發出美妙的聲音，明亮的燈光閃耀著清澈的光影。寺廟的房間，打開窗戶就能看到樹梢，漂浮的柱子隱沒在山林之中。引入澄澈的月光，接納來自遠方的輕風。憑藉著光明，視線可以到達極遠的地方；憑藉著高遠，視野可以通向遠方。平原一望無際，連綿的山脈沒有盡頭。可以辨認出山谷里升起的炊煙，可以看到巖石中排列的樹木。樹木高聳挺拔，景色秀麗；炊煙從遠處飄來，浮動在空中。情感超越了原野的束縛，心靈在簾籠之外得到放飛。漫漫長夜是多麼的悠長啊，露水濃重而漸漸滴落。欣賞著一片飛舞的流螢，聆聽著曠野中鳴叫的鶴。用泉水洗手，用芳香的杜若擦拭身體；進入山谷，佩戴著滋潤的蘭花。安靜地長嘯，排解煩惱的思緒，獨自一人...

【English Translation】 English version Preface. As for the cool autumn in September, all kinds of flowers and trees wither and fall, the air is bleak and strong, and the autumn wind rustles and often rises. The sorrowful cicadas chirp on the southern hills, and the frontier birds sing in the northern courtyard. The mournful chirping of crickets is heard from afar, and the solitary 𤟤 birds cry and soar into the sky. Cold geese honk and echo in the night, and the K'un chickens chirp and sing sadly. This increases the reclusive scholars' unrestrained feelings and stirs the lingering thoughts of travelers. They all have the ambition to go alone and want to wash their hearts by the clear water. This is indeed a good gathering for enlightened people, and it is probably possible to enjoy the scenery to the fullest. Therefore, Xiaoxian went and finally attained enlightenment and became a true immortal, and Qingxu experienced this and broke away from the mundane world. They leaned on strange rocks as pillows and washed their feet in the Canglang River. This is probably the common choice of ancient sages and the noble learning advocated by former Confucian scholars. My long-cherished wish has always been to yearn for distant places. I have wandered many times in the fairy realm of Langyuan and lingered frequently in famous mountains and rivers. Considering the deep kindness of the country and the people, I have postponed my solitary journey. I wanted to resign from office and retire but failed to do so, so I will temporarily entrust my beautiful feelings to this rhapsody.

Ode to Staying Overnight at a Mountain Temple

Liang Wang Xi

Riding in a magnificent carriage, driving four fine horses, I came to visit in the evening. Entering the boundary of the temple, the road appears open and bright, resting in the Ghi tree garden, lingering slowly. The location of the temple's buildings is indeed spacious and towering. The continuous pavilions stand tall, and the wide cloisters are connected. The painted brackets and upturned eaves are arranged in a staggered manner, and rows of red pillars support the corners of the roof. So I climbed the flying eaves on the steep hillside and ascended the railings at the top. It is like ascending and descending in mid-air, and also like climbing clouds and playing. The temple's houses are dark and tranquil, and the steps are solemn and empty. The loud bell emits a beautiful sound, and the bright lights shine with clear shadows. In the temple rooms, opening the windows reveals the treetops, and the floating pillars are hidden in the mountains and forests. It introduces the clear moonlight and receives the gentle breeze from afar. Relying on the light, the line of sight can reach the farthest place; relying on the height, the vision can extend to the distance. The plains are boundless, and the continuous mountains have no end. One can recognize the smoke rising from the valleys and see the trees arranged in the rocks. The trees are tall and upright, and the scenery is beautiful; the smoke floats from afar and floats in the air. Emotions transcend the constraints of the wilderness, and the mind is released beyond the curtains. The long night is so long, and the dew is heavy and gradually falls. Appreciating a flying firefly and listening to the cranes chirping in the wilderness. Washing hands with spring water and wiping the body with fragrant Du Ruo; entering the valley, wearing moisturizing orchids. Quietly whistling, dispelling煩惱thoughts, alone...

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往兮恣游盤。信一枝之易息。豈萬物之能幹。就薄帷而安寢。乃高枕而星闌。

鹿苑賦

高允

啟重基於朔土。系軒轅之洪裔。武承天以作主。熙大明以御世。灑靈液以滂流。扇仁風以遐被。踵姬文而筑苑。苞山澤以開制。殖群物以充務。蠲四民之常稅。暨我皇之繼統。誕天縱之明睿。追鹿野之在昔。興三轉之高義。振幽宗于已永。曠千載而有寄。於是命匠選工。刊茲西嶺。注誠端思。仰模神影。庶真容之彷彿。耀金暉之煥炳。即靈崖以構宇。竦百尋而直上。絙飛樑于浮柱。列荷華于綺井。圖之以萬形。綴之以清永。若祇洹之瞪對。孰道場之涂迥。嗟神功之所建。超終古而秀出。寔靈祇之協贊。故存貞而保吉。鑿仙窟以居禪。辟重階以通述。澄清氣于高軒。佇流芳于王室。茂花樹以芬敷。涌醴泉之洋溢。祈龍宮以降雨。侔膏液于星畢。若乃研道之倫。行業貞簡。慕德懷風杖策來踐。守應真之重禁。味三藏之淵典。或步林以經行。或寂坐而端宴。會眾善以並臻。排五難而俱遣。道欲隱而彌彰。名欲毀而逾顯。伊皇輿之所幸。每垂心於華囿。樂在茲之閑敞。作離宮以營筑。因爽塏以崇居。抗平原之高陸。恬仁智之所懷。眷山水以肆目。玩藻林以游思。絕鷹犬之馳逐。眷耆年以廣德。縱生生以延福。惠愛

【現代漢語翻譯】 現代漢語譯本： 昔日我自由自在地四處遊蕩，相信一根樹枝便足以棲息，哪裡會受到萬物的干擾？在簡陋的帷帳中也能安然入睡，高枕無憂直到星光西沉。

《鹿苑賦》

高允

我們的基業始於北方邊陲，血脈可追溯到軒轅黃帝的後裔。先帝承天命而成為君主，以光明正大的德行治理天下。他的恩澤如甘露般普降，仁義之風遠播四方。他傚法周文王而建造鹿苑，囊括山川湖澤，制定各種規章制度。在這裡種植各種生物，使物產豐富，並且減免百姓的賦稅。當今聖上繼承大統，天生聰慧英明。他追念昔日佛陀在鹿野苑的教化，發揚三轉法輪（指佛陀初轉法輪，闡述苦、集、滅、道四聖諦）的高尚意義，復興已經衰微的佛教宗派，使這曠日持久的傳統得以延續。於是，他命令工匠選擇良工巧匠，開鑿這西邊的山嶺。他們全神貫注，一心一意，仰慕佛陀的神聖形象，希望佛像能夠逼真，光芒四射。他們在靈驗的山崖上建造寺宇，高聳入雲。用繩索連線飛樑和立柱，在彩繪的天花板上排列著蓮花。用各種各樣的圖案來裝飾它，用清澈的流水來點綴它。這裡就像祇洹精舍（Jetavana Vihara，佛教早期重要的寺院）一樣莊嚴，哪裡還有其他道場可以比得上呢？讚歎這神工鬼斧的建築，超越了古往今來所有的建築，獨秀於世。這實在是神靈的協助和讚美，所以才能長久存在，保持吉祥。開鑿洞穴供僧人禪修，開闢重重階梯以便通行。在高大的殿堂里澄清空氣，希望美好的名聲流傳於王室。茂盛的花樹散發著芬芳，甘甜的泉水涌流不息。祈求龍宮降下雨水，像畢星（二十八星宿之一）帶來豐沛的雨量一樣。那些研究佛道的人，他們的行為貞潔簡樸。他們仰慕聖德，懷著美好的風尚，拄著枴杖前來修行。他們遵守阿羅漢（應真，佛教修行者達到的一種境界）的戒律，品味三藏（佛教經典的總稱，包括經、律、論三部分）的精深奧義。他們或者在樹林中行走，或者安靜地坐禪。他們聚集各種善行，排除五種障礙。真理越是想隱藏，就越是彰顯；名聲越是想毀壞，就越是顯赫。皇帝經常駕臨這裡，常常關心這華麗的園林。他喜歡這裡的閒適開闊，建造離宮。憑藉這裡地勢高爽，建造高大的建築。這裡地勢平坦，土地肥沃。他胸懷仁義智慧，欣賞山水風光。觀賞水藻茂盛的樹林，放飛思緒。禁止獵鷹和獵犬的追逐。關懷年老的賢者，使萬物都能延續生命，延長福報。給予恩惠和愛護

【English Translation】 English version: In the past, I roamed freely, believing that a single branch was enough to rest on. How could I be bothered by all things? I could sleep peacefully in a simple tent, resting my head high until the stars faded.

Ode to the Deer Garden

Gao Yun

Our foundation began in the northern frontier, and our lineage can be traced back to the descendants of the Yellow Emperor, Xuanyuan. The late emperor, receiving the mandate of heaven, became the ruler, governing the world with bright and upright virtue. His grace descended like sweet dew, and the wind of benevolence spread far and wide. He followed the example of King Wen of Zhou and built the Deer Garden, encompassing mountains, rivers, and lakes, and establishing various regulations. Here, various creatures were planted to enrich the produce, and the people's taxes were reduced. When the current emperor inherited the throne, he was born with intelligence and wisdom. He remembered the teachings of the Buddha in the Deer Park of Sarnath, and promoted the noble meaning of the Three Turnings of the Wheel of Dharma (referring to the Buddha's first sermon, expounding the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation), reviving the declining Buddhist sects, so that this long-standing tradition could continue. Therefore, he ordered craftsmen to select skilled artisans to carve this western mountain range. They were focused and single-minded, admiring the sacred image of the Buddha, hoping that the Buddha image would be lifelike and radiate light. They built temples on the sacred cliffs, towering into the clouds. Ropes connected the flying beams and pillars, and lotus flowers were arranged on the painted ceilings. It was decorated with various patterns and adorned with clear flowing water. This place is as solemn as Jetavana Vihara (an important early Buddhist monastery), where else can a place of practice compare? Praising this miraculous architecture, it surpasses all the buildings of ancient and modern times, standing out from the world. This is truly the assistance and praise of the gods, so it can exist for a long time and maintain auspiciousness. Caves were carved for monks to practice meditation, and multiple steps were opened for passage. The air was purified in the tall halls, and it was hoped that the good reputation would spread in the royal family. Lush flowering trees exuded fragrance, and sweet springs flowed endlessly. Praying for the Dragon Palace to send rain, just like the Pleiades (one of the Twenty-Eight Mansions) bring abundant rainfall. Those who study the Buddha's path, their actions are chaste and simple. They admire virtue, cherish good customs, and come to practice with crutches. They abide by the precepts of Arhats (worthy ones, a state achieved by Buddhist practitioners), and savor the profound meaning of the Tripitaka (the general term for Buddhist scriptures, including Sutra, Vinaya, and Abhidhamma). They either walk in the forest or sit quietly in meditation. They gather all kinds of good deeds and eliminate the five obstacles. The truth, the more it is hidden, the more it is revealed; the reputation, the more it is destroyed, the more it is prominent. The emperor often comes here and is often concerned about this magnificent garden. He likes the leisure and openness here and builds a detached palace. Relying on the high and refreshing terrain here, tall buildings are built. The terrain here is flat and the land is fertile. He has benevolence and wisdom in his heart and appreciates the scenery of mountains and rivers. Admire the lush algae forests and let your thoughts fly. Hunting with falcons and hounds is prohibited. Caring for the elderly sages, so that all things can continue life and prolong blessings. Giving grace and love

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內隆金聲外發。功濟普天。善不自伐。尚咨賢以問道。詢芻蕘以補闕。盡敬恭于靈寺。遵晦望而致謁。奉清戒以畢日。兼六時而宵月。何精誠之至到。良九劫之可越。咨聖王之遠圖。豈循常以明教。希縉雲之上升。羨頂生之高蹈。思離塵以邁俗。涉玄門之幽奧。禪儲宮以正位。受大上之尊號。既存亡而御有。亦執靜以鎮躁。睹天規於今日。尋先哲之遺誥。悟二干之重蔭。審明離之並照。下寧濟于兆民。上克光於七廟。一萬國以從風。總群生而為導。正南面以無為。永措心於沖妙。夫道化之難期。幸微躬之遭遇。逢扶桑之初開。遘長夜之始曙。顧衰年以懷傷。惟負忝以危懼。敢布心以陳誠。效鄙言以自著。

大乘賦(並序)

李颙

大乘者。蓋如來之道場也。故緣覺聲聞謂之小乘。言法駕之通馳。如舟車之致遠也。夫合抱興于豪末。九層作于壘土。從淺以高大。理妙在於不有。跡粗由乎不無。舉有以希無。則無無以暢。忘無以統有。則有有以通。無無以暢。則乘斯小矣。有有以通。則乘斯大矣。夫總福祐之會者。莫尚於法身。宣一切之知者。莫貴乎如來。故神稟靈照。以觀三達之權。思周深妙。以入四持之門。知色之空任而不敗。起滅無崖終始無際。寄於宇宙之中。而心苞乎二象之外。目察于芥子之

【現代漢語翻譯】 現代漢語譯本： 內心的鐘聲與外在的聲名一同遠揚，功德澤被天下蒼生。有善行而不自我誇耀，還向賢能之人請教以探尋真理，向地位卑微之人諮詢以彌補缺失。在靈寺中盡心盡力地表達敬意，遵循朔日和望日按時前往謁見。奉行清凈的戒律以度過每一天，兼顧六時（晝夜六個時段）而精進修行。這是多麼精誠的至高境界，實在是可以超越漫長的九劫（佛教時間單位）。 思考聖明君王的深遠謀劃，豈能遵循常規來闡明教義？希望像縉雲（黃帝時官名）那樣昇天成仙，羨慕頂生王（古印度轉輪王）的高蹈遠舉。想要脫離塵世超越凡俗，涉足玄妙之道的幽深奧秘。在東宮儲位時就行為端正，接受『大上』的尊貴稱號。既已繼承前人的基業而治理天下，也秉持清靜以鎮定浮躁。今日得見天道規律，追尋先哲遺留的教誨。領悟到堯舜二帝的深厚恩澤，明白光明普照的道理。對下安定救濟萬民，對上能夠光耀宗廟。使天下萬國都順從歸化，總領一切眾生而成為他們的導師。端正南面而無為而治，永遠將心安放在虛靜玄妙的境界。 實在是因為道化是難以預期的，有幸我自身能夠遇到。恰逢太陽從扶桑樹升起之時，遭遇漫漫長夜開始迎來黎明。顧念自己年老體衰而心懷憂傷，只怕自己才德不足而擔當重任。謹敢於坦誠地表露心跡，用淺陋的言辭來表達自己的想法。

《大乘賦》（並序）

李颙

大乘，大概就是如來的道場。所以緣覺、聲聞被稱為小乘。說的是佛法像車一樣通行，像舟車一樣可以到達遠方。合抱的大樹是從細小的萌芽生長起來的，九層的高臺是從一筐土開始堆積的。從淺顯到高深，道理的精妙在於『不有』。事物的表象在於『不無』。用『有』來追求『無』，那麼『無』才能暢通無阻。忘掉『無』來統攝『有』，那麼『有』才能融會貫通。『無』暢通無阻，那麼所乘的就是小的。『有』融會貫通，那麼所乘的就是大的。總括福德庇佑的集會，沒有比法身更重要的了。宣揚一切智慧的，沒有比如來更尊貴的了。所以精神稟賦靈妙的光輝，用來觀察三達（宿命、天眼、漏盡）的權變。思想周密深奧，用來進入四持（咒、藥、印、定）的法門。知道色相的空性，聽憑萬物自然變化而不受損害。生滅沒有邊際，終始沒有盡頭。寄身於宇宙之中，而心胸包容天地之外。目光能夠洞察到芥子之中。

【English Translation】 English version: The inner bell's sound resonates with outward fame, and its merits benefit all under heaven. He possesses goodness without boasting, and still consults the wise to seek truth, inquiring of the humble to remedy shortcomings. He offers utmost reverence at the sacred temple, adhering to the new and full moon days to pay homage. He observes pure precepts to complete each day, diligently practicing during the six periods (day and night) throughout the months. How profound is this sincerity, truly capable of transcending the long nine kalpas (Buddhist time unit). He contemplates the far-reaching plans of the sagacious king, and how can one explain the teachings by following the ordinary? He hopes to ascend to heaven like Jinyun (an official title during the Yellow Emperor's reign), and admires the lofty actions of King Topknot (an ancient Indian Chakravartin). He desires to leave the mundane world and surpass the ordinary, venturing into the profound mysteries of the esoteric path. While in the position of crown prince, he was upright in conduct, receiving the honorable title of 'Supreme'. Having inherited the legacy of his predecessors and governing the world, he also upholds tranquility to calm restlessness. Today, he beholds the laws of heaven, seeking the teachings left by the wise predecessors. He understands the profound grace of Emperors Yao and Shun, and comprehends the principle of universal illumination. Below, he pacifies and saves the people; above, he glorifies the ancestral temples. He causes all nations to follow and submit, leading all beings as their guide. He faces south in non-action, forever placing his heart in the realm of tranquility and subtlety. It is truly because the transformative power of the Dao is unpredictable that I am fortunate enough to encounter it. It coincides with the sun rising from the Fusang tree, encountering the beginning of dawn after a long night. Considering my old age and declining health, I am filled with sorrow, fearing that my talent and virtue are insufficient to bear the heavy responsibility. I dare to sincerely express my thoughts, using my shallow words to express my ideas.

Rhapsody on the Mahayana (with Preface)

Li Yong

Mahayana, is probably the Bodhimanda of Tathagata. Therefore, Pratyekabuddhas and Sravakas are called Hinayana. It speaks of the universal passage of the Dharma, like boats and vehicles that can reach far. A tree that can be embraced grows from a tiny sprout, and a nine-story platform is built from a basket of earth. From the shallow to the profound, the subtlety of the principle lies in 'non-being'. The appearance of things lies in 'not non-being'. Using 'being' to pursue 'non-being', then 'non-being' can be unhindered. Forgetting 'non-being' to govern 'being', then 'being' can be interconnected. If 'non-being' is unhindered, then what is ridden is small. If 'being' is interconnected, then what is ridden is large. To summarize the assembly of blessings, nothing is more important than the Dharmakaya. To proclaim all wisdom, nothing is more noble than the Tathagata. Therefore, the spirit is endowed with miraculous radiance, used to observe the expedient of the three insights (past lives, divine eye, extinction of outflows). Thought is thorough and profound, used to enter the gates of the four supports (mantra, medicine, mudra, samadhi). Knowing the emptiness of form, allowing all things to change naturally without being damaged. Birth and death have no boundaries, beginning and end have no limits. Dwelling in the universe, while the heart encompasses beyond the two images (heaven and earth). The eyes can perceive within a mustard seed.

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細。而識鑒乎須彌之大。美哉淵乎。其源固不量也。嗟嘆不足。遂作賦曰。

建大乘之靈駕兮。震法鼓之雷音。除行蓋之慾疑兮。餐微妙以悅心。滿覺意之如海兮。演波若之淵深。平八道之坦場兮。游總持之苑林。定禪思於三昧兮。滅色想於五陰。執抵羅之引弓兮。操如意之喻琴。破眾網之將裂兮。刬貪垢而絕淫。如泡沫之暫結兮。焉巧風之足欽。成明行而善逝兮。積功勛以迄今。收薩云之空義兮。運十力而魔禽。開止觀之光焰兮。消邪見之沉吟。閉必固之垣墻兮。同影響之難尋。

詳玄賦

仙城山釋慧命

惟一實之淵曠。嗟萬相之繁雜。真俗異而體同。凡聖分而道合。承師友之遺訓。藉經論之垂芳。罄塵庸之小織。請興言于大方。何群類之蠢蠢。處法界之茫茫。性窮幽而彌曉。理至寂而逾彰。既非空而非有。又若存而若亡。談秘密于慈氏。歡窅冥于伯陽。湛一虛而致極。總萬有以為綱。雖即事而易迷。亦至近而難識。非名言之所顯。豈情智而能測。口欲辯而詞喪。心將緣而慮息。故雖一音遍告之能。三轉窮微之力。莫不停八梵于寂泊之門。輟四辯于恬惔之域。尋其涯也。豁乎無際。眇乎無窮。源乎無始。極乎無終。解惑以之齊貫。染凈於此俱融。該空有而闃寂。括宇宙以通同。論其用也。

【現代漢語翻譯】 現代漢語譯本： 細微之處也能識別須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的宏大。多麼美好深邃啊！它的源頭本來就無法估量。讚歎都顯得不足夠。於是作賦如下：

建造大乘（Mahayana，佛教的一個主要流派）的靈妙車駕啊，震動佛法的鼓聲如雷鳴。去除修行中的疑惑啊，享用微妙的佛法使內心喜悅。使覺悟的意念如大海般充滿啊，闡述般若（Prajna，智慧）的深奧。平整八正道（Eightfold Path，佛教的實棧道路）的平坦場地啊，遊歷總持（Dharani，總攝憶持）的苑林。在三昧（Samadhi，禪定）中安定禪思啊，滅除色、受、想、行、識五陰（Skandha，構成個體經驗的五個要素）的執著。手持抵羅（一種弓）拉開弓弦啊，操縱如意（象徵權力）如同彈琴。破除重重煩惱之網將要斷裂啊，剷除貪婪的污垢而斷絕淫慾。如同泡沫短暫地凝結啊，哪裡值得巧風的讚賞。成就明行圓滿的善逝（Sugata，佛的稱號）啊，積累功德直到如今。收攝薩云（一切）的空性之義啊，運用十力（Tathagata's Ten Powers，如來的十種力量）來降伏魔的侵擾。開啟止觀（Samatha-vipassana，止禪和觀禪）的光焰啊，消除邪見的沉吟。關閉堅固的圍墻啊，如同身影和迴響一樣難以尋覓。

詳玄賦

仙城山釋慧命

唯一真實的道理是如此的淵博空曠，感嘆萬物的表象是如此的繁雜。真諦和俗諦雖然不同但本體相同，凡人和聖人雖然有別但最終的道路是相合的。繼承師友遺留下來的教誨，憑藉經書理論散發的芬芳。用我這塵世庸人的微薄才識，來談談這博大的道理。為什麼眾生如此的愚昧無知，身處在茫茫的法界之中？自性越是探究就越是明曉，真理越是寂靜就越是彰顯。它既不是空也不是有，又好像存在又好像消亡。在慈氏菩薩（Maitreya，未來佛）那裡談論秘密，在伯陽（老子）那裡歡欣于幽深玄妙。專一虛靜以達到極致，總攝萬有作為綱領。雖然就在眼前但容易迷惑，也因為它至為切近反而難以認識。不是名言可以顯明的，難道是情感和智慧可以測度的嗎？想要辯解卻詞窮語塞，心將要攀緣卻思慮止息。所以即使佛陀用一音遍告的能力，以及三轉十二行相（Three turnings of the Dharma wheel）窮盡細微之力的教化，也不能不停留在寂靜的門前，停止在恬淡的境界。探尋它的邊際，是多麼的空曠無邊啊，多麼的渺小無窮啊。它的源頭沒有開始，它的終點沒有終結。解除疑惑用它來統一貫穿，染污和清凈在這裡都融合在一起。它涵蓋空和有而寂靜無聲，包括宇宙而通達相同。論述它的作用啊。

【English Translation】 English version: Even in the minute, one can discern the greatness of Mount Sumeru (the sacred mountain in Buddhist cosmology). How beautiful and profound! Its source is inherently immeasurable. Lamentation is insufficient. Thus, I compose this rhapsody:

Build the wondrous chariot of the Mahayana (a major branch of Buddhism), and let the thunderous sound of the Dharma drum resonate. Remove the doubts in practice, and delight the heart with the subtle Dharma. Fill the mind of enlightenment like the ocean, and expound the profundity of Prajna (wisdom). Level the plain of the Eightfold Path (the Buddhist path of practice), and wander in the garden of Dharani (total retention). Stabilize meditative thought in Samadhi (meditative absorption), and extinguish the attachments to the five Skandhas (the five aggregates that constitute individual experience). Hold the drawn bow of the 'dhi-la' (a type of bow), and wield the 'ruyi' (scepter symbolizing power) like playing a zither. Break the nets of afflictions that are about to tear, eradicate the defilements of greed and sever lust. Like bubbles that temporarily form, why admire the skillful wind? Achieve the Sugata (title of the Buddha) who has perfected wisdom and conduct, and accumulate merit until now. Gather the empty meaning of 'Sarva' (all), and wield the Ten Powers (Tathagata's Ten Powers) to subdue the demonic forces. Open the radiant flames of Samatha-vipassana (calm abiding and insight meditation), and dispel the murmurs of wrong views. Close the firm walls, as difficult to find as shadows and echoes.

Detailed Rhapsody on the Profound

釋慧命 Shi Huiming of Xiancheng Mountain

The only true principle is so vast and boundless, lamenting the myriad phenomena are so complex. Truth and convention are different but the essence is the same, ordinary people and sages are distinct but the path ultimately converges. Inheriting the teachings left by teachers and friends, relying on the fragrance emitted by scriptures and theories. Using my meager talents as a common person in the world, to talk about this broad principle. Why are sentient beings so ignorant, dwelling in the vast Dharma realm? The more one explores the self-nature, the more it becomes clear, the more silent the truth, the more it becomes manifest. It is neither empty nor existent, and it seems to exist and disappear. Discussing secrets with Maitreya (the future Buddha), rejoicing in the profound mysteries with Lao Tzu. Focusing on stillness to reach the ultimate, encompassing all things as the guiding principle. Although it is right in front of us, it is easy to be confused, also because it is so close that it is difficult to recognize. It cannot be revealed by words, can it be measured by emotions and wisdom? Wanting to argue but losing words, the heart is about to cling but thoughts cease. Therefore, even if the Buddha uses the ability to proclaim with one sound, and the teachings of the Three Turnings of the Dharma Wheel to exhaust the power of subtlety, one cannot but stay in the gate of stillness, stopping in the realm of tranquility. Exploring its edge, how vast and boundless it is, how small and infinite it is. Its source has no beginning, its end has no end. Resolving doubts, use it to unify and penetrate, defilement and purity are integrated here. It covers emptiness and existence and is silent, including the universe and reaching the same. Discussing its function.

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一而能多。靜而能亂。挺萬類之殊形。吐群情之別觀。結五住之盤根。起十纏之羈絆。隨迷悟而通塞。逐昏明而集散。四流因之漂盪。六道以之悠漫。三賢十聖曖以聯綿。二智五眼曄而暉渙。渾升沈而共壑。派違順以分岐。體無非而不是。用無相而不為。若純金不隔于環釧。等積水不憚于漣漪。故令名用諠雜集起紛馳。事若萬軫殊轍。理則千輪共規。觀無礙於緣起。信難思於物性。猶寶殿之垂珠。若瑤臺之懸鏡。彼此異而相入。紅紫分而交映。法無定於心境。人靡隔于凡聖。物不滯于自他。事莫擁于邪正。何鉅細之殊越。遂參互而容持。鄰虛含大千之界。剎那總三世之時。懼斯言之少信。借帝網以除疑。蓋普眠而能矚。豈惑識以知之。覿九會之玄文。覽萬聖之貽則。眷常啼于東市。慕善財于南國。歷多城而進解。訪眾師而遣惑。始承命于文殊。終歸宗于妙德。雖游形於法界。未動足於祇園。嘆一生之似虐。嗟五熱之非昏。握手入和修之舍。彈指開阿逸之門。聞理音之常韻。睹極聖之恒存。三九于茲絕聽。二七自此亡魂。斯甚深之境界。亦何易而詳論。悼稟識之多迷。慨群生之少慧。保一異之四邪。起斷常之雙計。怖夢虎于長眠。玩空花于久翳。縈結纏而未解。任漂流而莫濟。背七覺而逾昏。染六慾而方滯。何理通而志

【現代漢語翻譯】 一而能多：從一能生出多。靜而能亂：從靜止能產生變動。 挺萬類之殊形：顯現萬物的不同形態。 吐群情之別觀：表達眾生的各種見解。 結五住之盤根（五住地煩惱）：牢固地紮下五住地煩惱的根基。 起十纏之羈絆（十纏）：產生十纏的束縛。 隨迷悟而通塞：隨著迷惑和覺悟而通達或阻塞。 逐昏明而集散：隨著昏暗和光明而聚集或消散。 四流（四瀑流）因之漂盪：眾生因此在四瀑流中漂盪。 六道（六道輪迴）以之悠漫：眾生因此在六道中漫遊。 三賢（三賢位）十聖（十聖位）曖以聯綿：三賢十聖的境界隱約相連。 二智（根本智、后得智）五眼（肉眼、天眼、慧眼、法眼、佛眼）曄而暉渙：二智五眼的光輝顯耀而散佈。 渾升沈而共壑：無論上升或下沉，都共同處於困境。 派違順以分岐：因違背或順從真理而產生分歧。 體無非而不是：本體無所不是，無所不是。 用無相而不為：作用沒有固定的相狀，卻無所不為。 若純金不隔于環釧：就像純金不會因為製成戒指或手鐲而改變其本質。 等積水不憚于漣漪：如同積水不會因為產生漣漪而改變其本質。 故令名用諠雜集起紛馳：所以名相和作用紛繁複雜，聚集而起，紛亂奔馳。 事若萬軫殊轍：事物就像無數車輪有著不同的軌跡。 理則千輪共規：真理就像無數車輪共同遵循一個圓規。 觀無礙於緣起：觀察事物不會障礙緣起。 信難思於物性：相信事物的本性是難以思議的。 猶寶殿之垂珠：就像寶殿上垂下的珍珠。 若瑤臺之懸鏡：如同瑤臺上懸掛的鏡子。 彼此異而相入：彼此不同卻相互融合。 紅紫分而交映：紅色和紫色分開卻相互輝映。 法無定於心境：佛法沒有固定在心或境上。 人靡隔于凡聖：人沒有被凡夫或聖人所隔閡。 物不滯于自他：事物不會停留在自身或他者上。 事莫擁于邪正：事情不會被邪惡或正義所束縛。 何鉅細之殊越：無論大小的差別。 遂參互而容持：都能相互交錯而容納。 鄰虛含大千之界：鄰近虛空卻包含著大千世界。 剎那總三世之時：剎那間包含著過去、現在和未來三世的時間。 懼斯言之少信：恐怕這些話難以令人相信。 借帝網以除疑：借用帝釋天的因陀羅網來消除疑惑。 蓋普眠而能矚：因為普遍沉睡卻能覺察。 豈惑識以知之：難道是迷惑的意識能夠知道的嗎？ 覿九會之玄文：親眼見到九會的玄妙文字。 覽萬聖之貽則：瀏覽萬聖遺留下來的法則。 眷常啼（常啼菩薩）于東市：關注著東市的常啼菩薩。 慕善財（善財童子）于南國：仰慕著南國的善財童子。 歷多城而進解：經歷許多城市而增進理解。 訪眾師而遣惑：拜訪眾多善知識而消除疑惑。 始承命于文殊（文殊菩薩）：最初在文殊菩薩那裡接受教誨。 終歸宗于妙德（普賢菩薩）：最終歸宗于普賢菩薩的妙德。 雖游形於法界：雖然身形遊歷於法界。 未動足於祇園（祇樹給孤獨園）：卻未曾移動腳步離開祇園。 嘆一生之似虐：嘆息一生好像受虐待一樣。 嗟五熱之非昏：感嘆五種熱惱並非昏暗。 握手入和修（和修吉）之舍：握手進入和修吉的住所。 彈指開阿逸（阿逸多菩薩，即彌勒菩薩）之門：彈指打開阿逸多的門。 聞理音之常韻：聽聞真理之音的永恒韻律。 睹極聖之恒存：看到至極聖者的恒常存在。 三九于茲絕聽：二十七種邪見在這裡斷絕聽聞。 二七自此亡魂：十四種煩惱從此失去作用。 斯甚深之境界：這是甚深的境界。 亦何易而詳論：又怎麼容易詳細論述呢？ 悼稟識之多迷：哀悼稟賦的意識多迷惑。 慨群生之少慧：慨嘆眾生缺少智慧。 保一異之四邪：執著於一和異的四種邪見。 起斷常之雙計：產生斷滅和常恒的兩種計較。 怖夢虎于長眠：在長眠中害怕夢中的老虎。 玩空花于久翳：在長久的遮蔽中玩弄虛空中的花朵。 縈結纏而未解：被纏繞糾結而無法解脫。 任漂流而莫濟：任憑漂流而無法得救。 背七覺（七覺支）而逾昏：背離七覺支而更加昏暗。 染六慾（色、聲、香、味、觸、法）而方滯：染著六慾而停滯不前。 何理通而志

【English Translation】 One can become many: From one, many can arise. Stillness can become chaos: From stillness, movement can arise. Manifesting the diverse forms of all beings. Expressing the various views of sentient beings. Firmly rooting the five abodes of afflictions (Five grounds of afflictions). Giving rise to the bonds of the ten entanglements (Ten Entanglements). Depending on delusion and enlightenment, there is unobstructedness or obstruction. Following darkness and light, there is gathering or scattering. The four streams (Four Torrents) cause drifting: Sentient beings drift in the four torrents because of this. The six paths (Six realms of reincarnation) cause wandering: Sentient beings wander in the six paths because of this. The three sages (Three Worthies) and ten saints (Ten Saints) are faintly connected. The two wisdoms (Fundamental Wisdom and Acquired Wisdom) and five eyes (Flesh Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, Buddha Eye) shine brightly and spread their radiance. Mingling rising and sinking in a shared ravine: Whether rising or sinking, they are together in a difficult situation. Branching into divergence through opposition and compliance: Divergence arises from opposing or complying with the truth. The substance is nothing that is not: The essence is all-encompassing. The function is without form and yet does everything: The function has no fixed form, yet it does everything. Like pure gold not separated from rings and bracelets: Just as pure gold does not change its essence when made into rings or bracelets. Like accumulated water not fearing ripples: Like accumulated water not fearing ripples. Therefore, names and functions are noisy, mixed, gathered, and rushed: Therefore, names and functions are complex, gathered, and rushed. Matters are like myriad wheel tracks with different paths: Matters are like countless wheels with different tracks. Principles are like a thousand wheels sharing a compass: Truth is like countless wheels following a single compass. Observation is unobstructed by dependent origination: Observing things does not obstruct dependent origination. Belief is difficult to conceive in the nature of things: Believing in the nature of things is inconceivable. Like pearls hanging from a treasure palace. Like a suspended mirror on a jade terrace. Different from each other but interpenetrating. Red and purple are distinct but reflect each other. The Dharma is not fixed in mind or environment. People are not separated by ordinary or saintly. Things do not stagnate in self or other. Matters are not confined to evil or righteousness. What difference is there between large and small? Thus, they can intermingle and accommodate each other. Adjacent to emptiness, it contains the realm of the great thousand worlds. In an instant, it encompasses the time of the three worlds. Fearing that these words may not be believed. Borrowing Indra's net to dispel doubts. Because universally sleeping yet able to perceive. How can deluded consciousness know it? Personally witnessing the profound words of the nine assemblies. Browsing the rules left by the ten thousand sages. Caring for Sadāprarudita (Sadāprarudita Bodhisattva) in the eastern market. Longing for Sudhana (Sudhana-Kumāra) in the southern country. Experiencing many cities and advancing understanding. Visiting many teachers and dispelling doubts. Initially receiving instructions from Mañjuśrī (Mañjuśrī Bodhisattva). Finally returning to the source of Samantabhadra (Samantabhadra Bodhisattva)'s wonderful virtue. Although the body travels in the Dharma realm. Without moving a foot from Jetavana (Jetavana Monastery). Sighing that a lifetime seems like abuse. Lamenting that the five heats are not darkness. Shaking hands and entering the abode of Vasu (Vasu). Snapping fingers and opening the door of Ajita (Ajita Bodhisattva, i.e., Maitreya Bodhisattva). Hearing the constant rhythm of the sound of truth. Seeing the constant existence of the ultimate sage. Twenty-seven kinds of wrong views cease to be heard here. Fourteen kinds of afflictions lose their function from here. This is a very profound state. How easy is it to discuss in detail? Mourning that the endowed consciousness is greatly deluded. Lamenting that sentient beings lack wisdom. Holding onto the four wrong views of one and different. Giving rise to the dual calculations of annihilation and permanence. Fearing dream tigers in long sleep. Playing with empty flowers in long obscuration. Being entangled and unable to untangle. Letting drift and unable to be saved. Turning away from the seven factors of enlightenment (Seven Factors of Enlightenment) and becoming more confused. Being stained by the six desires (Form, Sound, Smell, Taste, Touch, Dharma) and stagnating. What principle is understood and the will

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隔。既法是而情非。忽伶竮而獨往。久逃逝而亡歸。埋積寶于窮舍。瘞明珠于弊衣。抱一真而不識。縈萬惱以歔欷。嗟餘生于季俗。惑己纏而命局。藉五部之流輝。蒙四依之眷錄。陟講肆以開愚。托禪林而遣欲。猴著鎖而停躁。蛇入筒而改曲。涉曠海以戒舟。曉重幽以慧燭。絕諍論于封想。息是非於妄情。創斂緣于有覺。終寂慮于無生。顯真宗之實相。達世用之虛名。道莫遺於始行。暗弗拒於初明。擬六賊其方潰。冀十軍之可平。辭曰。昏云聚還散。心河濁更清。性海無增減。行月有虧盈。疑兔足之致淺。懼鴻毛之見輕。為山托於始簣。庶崑崙之可成。

玄圃園講賦

蕭子云

曰天監之十七。屬儲德之方宣。惟玉帛之光盛。信昌符之在焉。於是上照天。下漏泉。輪囷之氣吐煙。日月之景揚員。乃聖武之龍飛。載為家于天下。思承規于景數。遂長髮而明社。若重光于有周。似二英于皇夏。方前星而列曜。播洪鐘于胤雅。去茲永福來即東朝。文物是紀聲明是昭。發玄章于粉繢。靡青緌于翠翹。鑾納那而垂藻。笳和鳴以承簫。載錫其光。令問令望。察情幄帳讓齒虞庠。性與天道言為圭璋。詩史遙集禮易翱翔。義華洛水文麗清漳。昔七覺之吐華。高人天而為長。道西被乎日用。法東流而未朗。故授神莂于文

昌。寄寶船于明兩。異昔談而同世。亦千年而影響。聞填填之法雷。見慧云之初爽。真如之軌既接。發揮之功已躡。開金泥剖玉牒。削蒸栗之簡。采蘿樹之葉。石室靈篇南宮神篋。所以一音不已。而待規重短疊者矣。惟至人之講道。必山林之閑曠。彼奈園與杏壇深。凈名與素王模。清游之浩漾。擬樂賢之隆壯。睿情窅然是焉供帳。乃高談玄圃之苑。張樂宣猷之上。觀夫靈圃要妙。總禁林之叫窱。稟輦道之三星。躔離宮之六曜。寫溟浚沼方華作峭。其山則峛崺貏。硱磳詘詭。坂墀巀𡾲夏含霜雪。下則溪壑泓澄虹螮降升。上則青霄丹氣雲霞鬱蒸。金華琳碧燭銀碝石。藻玉摛白丹瑕流赤。周以玉樹灌叢紫桂香楓。筼筜含人桃支育蟲。妙草的皪靈果垂[菱-土+(鬯-匕)]。長卿寒翠簡子秋紅。崖戴云而吐雨。木鳴條而起風。中有蘭渚華池。淥流濎濘激水推移。彌望杳溟。倒飛閣之嵯峨。漾釣臺而浮迥。張翠帷于鴻船。泛羽旒于雀艇。鳥則杉雞繡質木客錦章戴勝吐綬𪈌鹡驅香壁龜紫鱉鸊鷉鴛鴦。風鳴日思戲廣浮長。內則錢荇菱華𣢺欿散葩硉矹巨石隤陀碧砂離簁比目累綺紅蝦。漂青綸之蓑折。蕩碧組之鬖䯯。銅龜受水而獨涌。石鯨吐浪而戴華。所以藉園籞之壯觀。將仿像于毗耶。於是清宮廣辟宿設宵張。華燈熠耀火樹散芒。斂

閃六尺籠叢九光。穎若流金之出沙嶼。粲若列宿之動天潢。朝曭朗而戒旦。云依霏而卷簇。輕輦西園齊宮北囿。仗衛濟濟僧徒肅肅。法鼓朗而振音。眾香馝而流馥。亦有百獸[目ㄆ][目ㄆ][目(彥-文+自)][目(彥-文+自)]。雲車九層芝駕四鹿。吳姬楚艷胡笳燕筑常從名倡。戲馬蹋鞠巡少陽渡。紫復繞崇賢瞰承祿。揚散華之飄飖。響清梵于林木。燈王歸而贈筵。香積來而獻熟。似眾聖之乘空。若能仁之在目。既而俄軒有睟肆筵授幾。高殿肅而神嚴。微言欣而奏理。煥嘉語于丹青。得親承于音旨。智周物而為心。情研機而盡諦。言超超而出象。理亹亹而逾系類。吳兩娛心之談未足云。晉儲真假之理豈能逮。史臣乃載筆撰功。請事其職。賦金相歌玉式。世既聞甘露之言。民已登仁壽之域矣。將奉瑤宮之[車*犬]。陪云樓之軾。福穰穰委如山。長莫長永無極。

夢賦

釋真觀

昨夜眠中意識潛通。類莊生之睹蝴蝶。如孔氏之見周公。雖夢想之虛偽。亦心事而冥同。爾乃見一奇賓。傲岸驚人。無名無姓。如鬼如神。姿容閑雅服玩光新。入門高揖詣席夸陳。余乃問曰。夫邪不干正。惡不亂善。清濁異流升沉各踐。吾身披法鎧心遊妙典。六賊稍降四蛇方遣。大乘已駕小魔宜剪。君是何人

【現代漢語翻譯】 現代漢語譯本： 閃耀著六尺光芒的籠叢，如同金子從沙洲中流淌而出。燦爛如同天上的星星在銀河中移動。清晨明亮而預示著黎明，雲彩輕柔地捲曲著。輕便的車駕遊覽西園和齊宮北邊的園林。護衛的士兵眾多而整齊，僧侶們莊嚴肅穆。法鼓響亮地發出聲音，各種香氣濃郁地散發出來。還有各種各樣的野獸，雲車有九層，用四隻神鹿拉著。吳地的美女、楚地的艷麗、胡笳和燕地的樂器，經常跟隨著著名的藝人。戲馬和蹋鞠在少陽渡巡遊。紫色的宮殿環繞著崇賢殿，俯瞰著承祿殿。揚起飄動的花朵，在林木間迴響著清凈的梵音。燈王歸來並贈送宴席，香積菩薩前來獻上美食。好像眾聖在空中飛行，如同能仁（釋迦牟尼佛的稱號）就在眼前。不久之後，俄軒（指帝王的居所）顯得更加美好，擺設好筵席，安排好座位。高大的殿堂莊嚴肅穆而神聖，精妙的言辭令人欣喜地闡述著真理。美好的話語在丹青上煥發出光彩，能夠親自聆聽佛的教誨。智慧周遍萬物而成為根本，情志深入研究事物的機理而窮盡真諦。言語超脫于現象之外，道理精微而超越了世俗的束縛。吳國的兩人（指孫皓和張昱）只追求享樂的談論不足為道，晉朝的儲殷（指儲仲都）關於真假的理論又怎麼能夠達到這種境界呢？史官於是拿起筆來記載功德，請讓我來履行我的職責。譜寫金相（指佛像）的賦，歌頌玉式（指佛法）。世人已經聽聞了甘露般的教言，百姓已經進入了仁壽的境界。我將侍奉帝王乘坐華麗的宮車，陪伴在云樓的軾旁。福德堆積如山，長久而沒有盡頭。

夢賦

釋真觀

昨夜在睡夢中意識潛通，如同莊周夢見蝴蝶，如同孔子夢見周公。雖然夢想是虛假的，但也與內心的事情暗暗相合。於是我見到一位奇異的客人，傲慢不凡，令人驚訝。沒有名字也沒有姓氏，像鬼又像神。姿容閑雅，服飾華麗而嶄新。進入門后高高作揖，來到座位上誇誇其談。我於是問道：『邪惡不能侵犯正義，罪惡不能擾亂善良。清濁之流不同，上升和下沉各有其道。我身披佛法的鎧甲，心遊于精妙的經典。六賊（指色、聲、香、味、觸、法六塵）稍微降伏，四蛇（指貪、嗔、癡、慢四種煩惱）正在遣除。大乘佛法已經駕馭，小的邪魔應該剪除。請問您是何人？』

【English Translation】 English version: Shining with a six-foot halo, the clustered lights resemble flowing gold emerging from a sandbar. They are as brilliant as the stars moving across the Milky Way. The morning is bright, heralding the dawn, and the clouds gently curl and gather. Light carriages tour the Western Garden and the northern parks of the Qi Palace. The guards are numerous and orderly, and the monks are solemn and respectful. The Dharma drum sounds clearly, and various fragrances spread richly. There are also various beasts, and the cloud chariot has nine layers, drawn by four divine deer. Beauties from Wu, elegance from Chu, the Hu笳 (a reed instrument) and Yan (ancient state) music often accompany famous performers. Horse riding and Cuju (ancient Chinese football) are performed around Shaoyang Ferry. Purple palaces surround Chongxian Hall, overlooking Chenglu Hall. Scattered flowers flutter in the air, and pure梵音 (Brahma's sounds) echo through the woods. The Lamp King returns and presents a feast, and香積 (Xiangji Buddha) comes to offer delicacies. It is as if the saints are flying in the sky, and as if能仁 (Néng Rén, epithet of Shakyamuni Buddha) is before our eyes. Soon after, the俄軒 (É Xuān, imperial residence) appears even more beautiful, with feasts laid out and seats arranged. The grand hall is solemn and sacred, and subtle words joyfully expound the truth. Beautiful words shine on the paintings, and one can personally listen to the Buddha's teachings. Wisdom pervades all things and becomes the root, and the will deeply studies the mechanisms of things and exhausts the truth. Words transcend phenomena, and reason is subtle and surpasses worldly constraints. The talks of the two men from Wu (referring to Sun Hao and Zhang Yu) who only pursue pleasure are not worth mentioning, and how can the theories of Chu Yin (referring to Chu Zhongdu) of Jin about truth and falsehood reach this realm? The historian then picks up his pen to record merits, please allow me to fulfill my duty. Compose an ode to the golden image (referring to the Buddha statue) and sing praises of the jade model (referring to the Dharma). The world has already heard the nectar-like teachings, and the people have entered the realm of benevolence and longevity. I will serve the emperor in his magnificent palace carriage, accompanying him by the cloud tower's railing. Blessings accumulate like mountains, long and without end.

Dream Rhapsody

By Shi Zhenguan

Last night, in my sleep, my consciousness subtly connected, like Zhuang Zhou dreaming of a butterfly, like Confucius seeing the Duke of Zhou. Although dreams are false, they also secretly correspond to matters of the heart. Then I saw a strange guest, arrogant and extraordinary, astonishing. Without a name or surname, like a ghost and like a god. His appearance was leisurely and elegant, and his attire was gorgeous and new. After entering the door, he bowed high and came to the seat, boasting and exaggerating. I then asked: 'Evil cannot invade righteousness, and wickedness cannot disturb goodness. The streams of purity and turbidity are different, and ascent and descent each have their own path. I wear the armor of the Dharma and my mind wanders in the wonderful scriptures. The six thieves (referring to the six dusts of form, sound, smell, taste, touch, and dharma) are slightly subdued, and the four snakes (referring to the four afflictions of greed, hatred, delusion, and pride) are being dispelled. The Mahayana Dharma has already been mastered, and the small demons should be cut off. May I ask, who are you?'

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。欲來何辨。客乃對曰。久承名行未遑脩敬。常深注仰每軫翹詠。忽睹光儀良有嘉慶。欲申咨請。愿垂高命。夫人生假借一期如擲。倏紅電之驚天。迅白駒之過隙。豈不及年時之壯美。取生平之歡適。或走名驥于長阡。或駕飛輪于廣陌。坐西園而召友。敞南齋而對客。出野外而摐金。入閨中而撫石。或複合樽促坐傳觴舉白。重之以笑歌。申之以燔炙。至如學富門昌德重名揚。江東獨步日下無雙。心為義窟身是智囊雕金往漢佩玉游梁。高車駟馬桂戶蘭房。烈燕姬而滿側。奏秦女而盈堂。聞絃管之寥亮。聽絲竹之鏗鏘。何則一生之快樂。亦千載而流芳。豈能棲棲獨處傍無笑語。剃髮除須違親背主。形容憔悴衣裳藍縷。既闕田蠶復無商估。等碎繒之屢結。似破襖之千補。至如玉露朝團金風夜寒。老冉冉而行至。歲忽忽而將闌床空帳冷覆薄眠單。絕子孫於後胤。罷賓從而來歡。欲以斯而為道。亦何得道之量難。余乃忻然而笑。略陳心要。徐而答曰。省來說之嬌張。遂引誘于邪方。欲以井蛙共海鯤而論大。爝火與日月而爭光。無異蟭蟟之比鵬翼。㟝嶁之匹昆崗。爾既昏眠于生死。亦耽染于玄黃。唯知酣酒嗜慾峻宇雕牆。豈識多財之被害。寧信懷璧而為殃。佳味爽口美食爛腸。貪淫致患渴愛成狂。人生易盡物理無常。朝歌暮哭向在

【現代漢語翻譯】 現代漢語譯本： 『您想來是想辨明什麼呢？』客人回答說：『我仰慕您的大名很久了，一直沒有機會來拜訪。我常常深深地敬佩您，心中充滿了讚美。今天忽然見到您的光輝儀容，真是非常高興。我想向您請教一些問題，希望您能賜教。人生就像寄居一樣，短暫得像拋擲東西一樣。時間飛逝，像閃電劃過天空，像白馬跑過縫隙。為什麼不趁著年輕力壯的時候，享受人生的快樂呢？可以駕著駿馬在田野上奔馳，或者乘坐飛車在廣闊的道路上行駛。坐在西園裡宴請朋友，敞開南齋招待客人。到郊外去敲鐘奏樂，回到閨房裡彈琴。或者大家圍著酒樽坐在一起，傳遞酒杯，開懷暢飲。用歡笑歌唱來助興，用烤肉來增加樂趣。至於那些學識淵博、家門顯赫、德高望重、名揚四海的人，他們是江東第一，天下無雙。他們的心是智慧的寶庫，身體是知識的囊袋。他們用黃金裝飾馬車，佩戴美玉遊歷梁國。他們乘坐高大的馬車，有四匹馬拉著，住在華麗的房子里。身邊有成群的美女，堂上坐滿了歌妓。聽著悠揚的絃樂，欣賞著鏗鏘的絲竹之聲。這才是人生的快樂，也能流芳百世。怎麼能像您這樣孤獨地生活，身邊沒有歡聲笑語。剃掉頭髮和鬍鬚，違背父母，背離君主。形容憔悴，衣衫襤褸。既不種田養蠶，也不做買賣。像破舊的絲綢一樣，補了又補，像破爛的棉襖一樣，千瘡百孔。而且，早晨有玉露，夜晚有寒風。人漸漸老去，一年又一年地過去，床空空的，帳子冷冷的，蓋著單薄的被子。斷絕了子孫後代，不再與賓客交往，也不再享受歡樂。想要通過這種方式來悟道，又怎麼能得到道的真諦呢？』 我聽了之後，高興地笑了。簡單地陳述了我的要點，慢慢地回答說：『您說的這些話，聽起來很動聽，但實際上是把人引向邪路。您想用井底之蛙來和鯤鵬談論大小，用螢火蟲和日月爭奪光明。這和蟭蟟（一種小蟲）比鵬鳥的翅膀，小土堆和崑崙山相比，有什麼區別呢？您沉睡在生死輪迴之中，沉迷於聲色犬馬之中。只知道喝酒作樂，貪圖享樂，建造高大的房屋和華麗的墻壁。哪裡知道錢財會帶來災禍，哪裡相信懷璧其罪的道理。美味佳餚雖然爽口，但吃多了會損害腸胃。貪圖淫慾會導致疾病，渴求愛情會讓人瘋狂。人生短暫，世事無常。早上唱歌跳舞，晚上卻要哭泣。

【English Translation】 English version: 'What do you wish to discern by coming here?' The guest replied, 'I have long admired your reputation and conduct, but have not yet had the opportunity to pay my respects. I have always deeply admired you and my heart is filled with praise. Today, I suddenly see your radiant appearance, which brings me great joy. I wish to consult you on some matters and hope you will enlighten me. Life is like a temporary lodging, as fleeting as a thrown object. Time flies by, like lightning across the sky, like a white horse passing through a crack. Why not take advantage of youth and strength to enjoy the pleasures of life? One can ride a fine horse across the fields, or travel in a flying chariot on the wide roads. Sit in the West Garden and entertain friends, open the South Study and receive guests. Go to the countryside to play music, return to the boudoir to play the zither. Or gather around a wine pot, pass around cups, and drink heartily. Add to the merriment with laughter and song, and enhance the enjoyment with roasted meats. As for those who are learned, from prominent families, of high moral character, and famous throughout the world, they are the best in Jiangdong and unparalleled under heaven. Their hearts are treasure troves of wisdom, and their bodies are bags of knowledge. They adorn their carriages with gold and travel through the state of Liang wearing jade. They ride in tall carriages drawn by four horses and live in magnificent houses. They are surrounded by beautiful women and their halls are filled with singers. They listen to the melodious strings and appreciate the resounding music. This is the true joy of life, and it can bring lasting fame. How can one live such a solitary life as you do, without laughter or joy? Shaving your head and beard, disobeying your parents, and betraying your ruler. Looking haggard, wearing tattered clothes. Neither farming nor trading. Like mending worn-out silk again and again, like a patched-up cotton coat with a thousand holes. Moreover, there is dew in the morning and cold wind at night. One grows old gradually, and the years pass quickly. The bed is empty, the curtains are cold, and one sleeps under a thin blanket. Cutting off descendants and ceasing to associate with guests and enjoy pleasures. How can one attain enlightenment through such a way of life? It is difficult to measure the attainment of the Dao.' I listened and smiled with delight. I briefly stated my essential points and slowly replied, 'Your words sound pleasing, but they actually lead people astray. You want to use a frog in a well to discuss the size of the ocean with a Kunpeng (a giant mythical bird), and use a firefly to compete with the sun and moon for light. What difference is there between comparing a mosquito's wing to a Peng bird's wing, or comparing a small mound to Mount Kunlun? You are asleep in the cycle of birth and death, and you are addicted to sensual pleasures. You only know how to drink and make merry, indulge in pleasure, and build tall houses and magnificent walls. You do not know that wealth can bring disaster, and you do not believe in the principle of being harmed by possessing jade. Delicious food may be pleasing to the palate, but eating too much will damage the stomach. Greed for lust leads to illness, and craving for love leads to madness. Life is short, and the world is impermanent. Singing and dancing in the morning, but weeping in the evening.

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今亡。欣歡暫有憂畏延長。且世間紛壤竟無閑賞。萬苦競來百憂爭往。妻子翻為桎梏。親愛更如羅網。私里恒弊巑屼。王事徒勞鞅掌。榮華有同水沫。富貴實如山響。然自沉淪倒惑恒懷磣毒。不孝不慈無道無德。胸衿𢤱戾心府蠶賊。自大嬌奢志能苛克。不行仁義誰論典則。無趣殺傷非理貪忒。見利爭往臨財茍得。失位失名亡家亡國。命繩溘斷身城倒匐。業掣其頭鬼穿其肋。冰池向踐火山方冒。忍痛自知銜悲誰惻。爾乃刀林擁聳劍嶺嵯峨。爐飛猛焰鑊涌驚波。楞層鐵網𦾯簇灰河。凡諸苦難次序經過。頭逢鋸解骨被磨磨。舉身星散合體滂沱。一朝鐘此萬恨如何。若夫正法弘深。妙理難尋。非生非滅非色非心。隨機往赴逐應便臨。內宣萬德外啟八音。威降醉象影攝驚禽。形如滿月色似融金。遂令尼揵脫屣梵志抽簪。然而出家之為道也。則蕭散優遊無慾無求。不臣天子不敬王侯。似無瑕之璧。如不繫之舟。聲樂不能動。軒冕不能留。無為無慾何懼何憂。戒忍雙集禪慧兼修。天人師範豪庶依投。若夫為學日益為道日損。損之則道業逾高。益之則學功逾遠。故形將俗人而永隔。心與世情而懸反。所服唯是布衣。所餐未曾再飯。從師則千里命駕。慕法則六時精懇。濯慮於八解之池。娛神於七凈之苑。至如道安道立慧遠慧持。赤須法主

【現代漢語翻譯】 現代漢語譯本：現在將要死亡。短暫的歡樂伴隨著對憂愁和恐懼的延長。況且這世間紛亂污濁，終究沒有閑暇來欣賞。各種苦難競相而來，百般憂愁爭先恐後。妻子反而成了束縛，親人愛人更像是羅網。私下裡總是充滿邪惡和險峻，為王事操勞也只是徒勞奔波。榮華富貴如同水面的泡沫，實在像山谷里的迴響。然而自己沉淪於迷惑顛倒之中，總是懷著怨恨和毒辣。不孝不慈，沒有道義和恩德。胸懷邪惡乖戾，心如蠶食般陰險。自大驕縱奢侈，意志苛刻。不行仁義，誰會講論典章法則？無端殺戮傷害，不講道理地貪婪。見到利益就爭先恐後，面臨錢財就茍且獲取。最終會失去地位，失去名聲，家破國亡。生命之繩突然斷裂，身體像城墻一樣倒塌。被業力牽著頭，被鬼怪穿透肋骨。將要走向寒冰地獄，冒著火山的危險。忍受痛苦只有自己知道，含著悲傷又有誰會憐憫？於是刀山劍林擁擠聳立，煉爐飛出猛烈的火焰，鑊中涌出驚濤駭浪。層層疊疊的鐵網，密密麻麻的灰河。各種苦難依次經過。頭被鋸子鋸開，骨頭被磨碎。整個身體像星星一樣散開，聚合的身體像大雨一樣傾瀉。一旦遭遇這些，萬般悔恨又有什麼用呢？至於正法弘大深遠，微妙的道理難以尋覓。非生非滅，非色非心。隨機應化，隨緣而至。對內宣揚萬德，對外啓發八音。威嚴降伏醉象，身影懾服驚鳥。形如滿月，色似融化的黃金。於是讓尼揵（外道，意為『無系』）脫下鞋子，梵志（婆羅門修行者）摘下發簪。然而出家修道，應該是蕭灑自在，無慾無求。不臣服天子，不敬畏王侯。像沒有瑕疵的美玉，像沒有繫纜的船。聲色音樂不能動搖他，高官厚祿不能挽留他。無為無慾，有什麼可怕的，有什麼可憂愁的？戒律和忍辱同時修習，禪定和智慧一併增長。成為天人的師表，百姓的依靠。至於為學，是日益增加；為道，是日益減少。減少了，那麼道業就更加高尚；增加了，那麼學問就更加遠離真道。所以形體雖然和世俗之人一樣，但永遠隔絕；心與世俗的情感，截然相反。所穿的只是粗布衣服，所吃的飯食從不再次食用。爲了求師，不惜千里奔波；爲了仰慕佛法，六時都精進勤懇。在八解脫的池水中洗滌思慮，在七凈的園林中愉悅精神。像道安（東晉高僧）、道立、慧遠（東晉高僧）、慧持，還有赤須法主。 English version: Now, death is imminent. Fleeting joy is accompanied by the prolongation of sorrow and fear. Moreover, this world is chaotic and defiled, ultimately offering no leisure for appreciation. Various sufferings rush in, and a hundred anxieties compete to arrive. Wife and children become shackles, and loved ones are like nets. In private, there is constant wickedness and peril; serving the ruler is merely futile toil. Glory and wealth are like bubbles on water, truly like echoes in the mountains. Yet, one is submerged in delusion and confusion, constantly harboring resentment and malice. Unfilial and unkind, without morality or virtue. The heart is perverse and wicked, the mind is like a silkworm devouring itself. Arrogant, indulgent, and extravagant, with a harsh and demanding will. Without practicing benevolence and righteousness, who will discuss principles and rules? Wanton killing and injury, unreasonable greed and excess. Upon seeing profit, they rush forward; when facing wealth, they obtain it unscrupulously. Eventually, they will lose their position, lose their reputation, their family will be destroyed, and their country will perish. The rope of life is suddenly severed, and the body collapses like a city wall. Dragged by the karma, with ghosts piercing their ribs. They will tread towards the icy hell and brave the dangers of the volcanic mountains. Enduring pain that only they know, bearing sorrow that no one pities. Then, the mountains of knives and forests of swords stand crowded and towering. The furnace sends forth fierce flames, and the cauldron surges with terrifying waves. Layer upon layer of iron nets, densely packed ash rivers. All kinds of sufferings are experienced in sequence. The head is sawn apart, the bones are ground to dust. The whole body scatters like stars, the assembled body pours down like heavy rain. Once these are encountered, what use are ten thousand regrets? As for the Right Dharma, it is vast and profound, and the subtle principles are difficult to find. Neither arising nor ceasing, neither form nor mind. Responding according to circumstances, arriving according to conditions. Inwardly proclaiming myriad virtues, outwardly initiating the eight sounds. Majesty subdues drunken elephants, and the shadow terrifies startled birds. The form is like a full moon, the color is like molten gold. Thus, it causes the Niggantha (an ascetic, meaning 'without ties') to take off his shoes, and the Brahmin (Brahmin practitioner) to remove his hairpin. However, the path of leaving home is one of ease and freedom, without desires or demands. Not subservient to the Son of Heaven, not reverent towards kings and lords. Like a flawless jade, like an unmoored boat. Sounds and music cannot move him, high office and great wealth cannot keep him. Without action and without desire, what is there to fear, what is there to worry about? Precepts and forbearance are cultivated together, meditation and wisdom are developed in tandem. He becomes a teacher of gods and humans, a refuge for the common people. As for learning, it increases daily; as for the Way, it decreases daily. If it decreases, then the progress in the Way becomes more elevated; if it increases, then the learning becomes further from the true Way. Therefore, the form is like that of a common person, but is forever separated; the mind is completely opposite to worldly emotions. What is worn is only coarse cloth, and the food eaten is never reheated. To seek a teacher, one travels thousands of miles; to admire the Dharma, one is diligent and earnest at all six times. Washing away thoughts in the pool of eight liberations, delighting the spirit in the garden of seven purities. Such as Daoan (a prominent monk of the Eastern Jin Dynasty), Daoli, Huiyuan (a prominent monk of the Eastern Jin Dynasty), Huichi, and the Red-Bearded Dharma Master.

【English Translation】 Now, death is imminent. Fleeting joy is accompanied by the prolongation of sorrow and fear. Moreover, this world is chaotic and defiled, ultimately offering no leisure for appreciation. Various sufferings rush in, and a hundred anxieties compete to arrive. Wife and children become shackles, and loved ones are like nets. In private, there is constant wickedness and peril; serving the ruler is merely futile toil. Glory and wealth are like bubbles on water, truly like echoes in the mountains. Yet, one is submerged in delusion and confusion, constantly harboring resentment and malice. Unfilial and unkind, without morality or virtue. The heart is perverse and wicked, the mind is like a silkworm devouring itself. Arrogant, indulgent, and extravagant, with a harsh and demanding will. Without practicing benevolence and righteousness, who will discuss principles and rules? Wanton killing and injury, unreasonable greed and excess. Upon seeing profit, they rush forward; when facing wealth, they obtain it unscrupulously. Eventually, they will lose their position, lose their reputation, their family will be destroyed, and their country will perish. The rope of life is suddenly severed, and the body collapses like a city wall. Dragged by the karma, with ghosts piercing their ribs. They will tread towards the icy hell and brave the dangers of the volcanic mountains. Enduring pain that only they know, bearing sorrow that no one pities. Then, the mountains of knives and forests of swords stand crowded and towering. The furnace sends forth fierce flames, and the cauldron surges with terrifying waves. Layer upon layer of iron nets, densely packed ash rivers. All kinds of sufferings are experienced in sequence. The head is sawn apart, the bones are ground to dust. The whole body scatters like stars, the assembled body pours down like heavy rain. Once these are encountered, what use are ten thousand regrets? As for the Right Dharma, it is vast and profound, and the subtle principles are difficult to find. Neither arising nor ceasing, neither form nor mind. Responding according to circumstances, arriving according to conditions. Inwardly proclaiming myriad virtues, outwardly initiating the eight sounds. Majesty subdues drunken elephants, and the shadow terrifies startled birds. The form is like a full moon, the color is like molten gold. Thus, it causes the Niggantha (an ascetic, meaning 'without ties') to take off his shoes, and the Brahmin (Brahmin practitioner) to remove his hairpin. However, the path of leaving home is one of ease and freedom, without desires or demands. Not subservient to the Son of Heaven, not reverent towards kings and lords. Like a flawless jade, like an unmoored boat. Sounds and music cannot move him, high office and great wealth cannot keep him. Without action and without desire, what is there to fear, what is there to worry about? Precepts and forbearance are cultivated together, meditation and wisdom are developed in tandem. He becomes a teacher of gods and humans, a refuge for the common people. As for learning, it increases daily; as for the Way, it decreases daily. If it decreases, then the progress in the Way becomes more elevated; if it increases, then the learning becomes further from the true Way. Therefore, the form is like that of a common person, but is forever separated; the mind is completely opposite to worldly emotions. What is worn is only coarse cloth, and the food eaten is never reheated. To seek a teacher, one travels thousands of miles; to admire the Dharma, one is diligent and earnest at all six times. Washing away thoughts in the pool of eight liberations, delighting the spirit in the garden of seven purities. Such as Daoan (a prominent monk of the Eastern Jin Dynasty), Daoli, Huiyuan (a prominent monk of the Eastern Jin Dynasty), Huichi, and the Red-Bearded Dharma Master.

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青眼律師。弘經辯論講易談詩。開神悅耳折滯去疑。並皆揚名後代擅步當時。或與秦王而共輦。乍將晉帝而同幃。遂使桓玄再拜而弗暇。郗超千斛而無辭。爾乃行因已正方響餘慶。四梵爭邀六天俱聘。封畿顯敞國土華凈。寶樹瓊枝金蓮玉柄。風含梵響泉流雅詠。池皎若銀地平如鏡。妙香紛馥名花交映。近感樂神遠歸常命。若夫六度修成十地圓明。靈智既湛種覺斯盈。寂遼虛壑皎潔澄清。質非質礙之質。名非名相之名。水火沖天而不懼。雷霆震地而不驚。窮天下之至妙。誰能與之抗行。於是前來君子聞斯語已合掌曲躬斂眉彈指。魂飛氣詟神茹情否。踧踖無顏。逡巡敬起。自陳孤陋未知臧鄙。追用感傷實懷慚恥。今日奉教。謹從命矣。◎

◎傷愛子賦

江淹

江艽字胤卿。仆之第二子也。生而神俊。必為美器。惜哉遘閔涉歲而卒。悲至躑䠱乃為此文。惟秋色之顥顥。心結縎兮悲起。曾憫憐之憯凄。痛掌珠之愛子。形煢煢而外弛。心切切而內圮。日月可銷兮悼不滅。金石可鑠兮念何已。緬吾祖之赫羲。帝高陽之玄胄。惜衰宗之淪沒。恐餘人之弗構。覬三靈之降福。佇弱子之擢秀。酷奈何兮胤卿。郯逢天兮不祐。爾誕質于青春。攝提貞乎孟陬。謂比芳于古烈。望齊英於前修。遰高行之美跡。鬯盛業之清猷。

【現代漢語翻譯】 現代漢語譯本 『青眼律師』，精通弘揚佛經，擅長辯論，講解《周易》，吟詠詩歌。他的開示能使人精神振奮，悅耳動聽，消除疑惑。他的名聲傳揚後世，才華在當時獨步天下。有時與秦王同乘一車，有時與晉帝同坐一席。以至於桓玄對他再三拜服都來不及，郗超贈送千斛禮物也覺得不夠。於是他的善行已經種下，正感應著未來的福報，四梵天爭相邀請，六慾天都來聘請。他所教化的疆域顯赫開闊，國土清凈莊嚴。寶樹發出美玉般的光澤，樹枝如美玉雕琢，金蓮花綻放，蓮花柄如玉石雕成。風中飄蕩著梵音，泉水流淌著優雅的歌聲。池水潔白如銀，大地平坦如鏡。美妙的香氣四處飄散，名貴的花朵交相輝映。近處能感應到樂神的演奏，遠方能迴歸到永恒的生命。如果能修成六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），達到十地（dasabhumi，菩薩修行的十個階段）圓滿光明，靈妙的智慧既已深湛，成佛的種子自然充滿。寂靜空曠如同虛空，皎潔明亮如同清水。他的本質不是有形質的阻礙，他的名號不是有名相的名號。水火衝向天空也不畏懼，雷霆震動大地也不驚慌。窮盡天下最玄妙的道理，誰能與他匹敵？於是，前來的君子聽了這些話，合起手掌，彎下身子，收斂眉毛，彈響手指，感到魂飛魄散，氣息衰竭，精神沮喪，情感否定，侷促不安，無地自容，猶豫不決，恭敬地站起身來，自稱見識淺薄，不知道什麼是好什麼是壞，追思以往的作為，感到傷心慚愧。今天有幸接受教誨，謹遵教命。』 『傷愛子賦』 江淹 『江艽（Jiang Jiao），字胤卿（Yinqing），是我的第二個兒子。他生來就聰慧俊秀，必定能成為有用之才。可惜他遭遇不幸，沒過幾年就去世了。悲痛至極，我寫下這篇文章。秋天的景色多麼明亮啊，心中鬱結，悲傷涌起。曾經憐愛他多麼深切，痛惜我的掌上明珠。形體孤單而向外鬆弛，內心悲切而向內崩塌。日月可以消逝，但對他的悼念不會磨滅；金石可以熔化，但對他的思念何時才能停止？追思我的祖先多麼顯赫，是帝高陽（Di Gaoyang）的後代。可惜宗族衰落，擔心後人不能有所作為。期望上天降下福氣，期待我的兒子能出類拔萃。怎麼會這樣啊，胤卿，你遭遇上天的不保佑。你出生在美好的春天，在孟陬（Mengzou，農曆正月）這個吉日。希望你能比得上古代的賢人，期望你能趕上前代的英才。繼承高尚的品行，發揚光大美好的事業。』

【English Translation】 English version 『The Blue-Eyed Lawyer』 was proficient in propagating the Buddhist scriptures, skilled in debate, lecturing on the 『Book of Changes』, and composing poetry. His teachings were uplifting, pleasing to the ear, and dispelled doubts. His fame spread to later generations, and his talent was unmatched in his time. Sometimes he rode in the same carriage with King Qin, and sometimes he sat on the same mat with Emperor Jin. So much so that Huan Xuan repeatedly bowed to him without pause, and Xi Chao felt that a thousand bushels of gifts were not enough. Thus, his good deeds had already been planted, and were responding to future blessings. The Four Brahma Heavens vied to invite him, and the Six Desire Heavens all came to court him. The territory he taught was prominent and vast, and the country was pure and adorned. The precious trees emitted jade-like luster, the branches were like jade carvings, golden lotuses bloomed, and the lotus stems were like jade carvings. The wind carried the sounds of Brahma, and the springs flowed with elegant songs. The ponds were as white as silver, and the earth was as flat as a mirror. Wonderful fragrances wafted everywhere, and precious flowers intertwined and reflected each other. Nearby, one could sense the music of the gods, and far away, one could return to eternal life. If one could cultivate the Six Perfections (paramita, generosity, morality, patience, diligence, meditation, wisdom) and achieve the complete and luminous Ten Grounds (dasabhumi, the ten stages of a Bodhisattva's practice), then the spiritual wisdom would be profound, and the seeds of enlightenment would naturally be full. Tranquil and vast like the void, bright and clear like pure water. His essence is not the obstruction of material form, and his name is not the name of phenomena. He is not afraid of water and fire rushing to the sky, and he is not alarmed by thunder shaking the earth. Exhausting the most profound principles in the world, who can compete with him? Thereupon, the gentlemen who came forward, upon hearing these words, put their palms together, bowed, lowered their eyebrows, snapped their fingers, felt their souls fly away, their breath weaken, their spirits dejected, their emotions negated, felt uneasy, ashamed, hesitant, and respectfully stood up, claiming that they were shallow and did not know what was good or bad, and recalling their past actions, felt sad and ashamed. Today, they are fortunate to receive teachings, and will respectfully follow the commands.』 『Lament for My Beloved Son』 Jiang Yan 『Jiang Jiao, courtesy name Yinqing, was my second son. He was born intelligent and handsome, and was sure to become a useful talent. Alas, he encountered misfortune and died after only a few years. In extreme grief, I wrote this essay. How bright the autumn scenery is, the heart is knotted, and sorrow arises. How deeply I loved him, how I grieved for my precious son. The body is lonely and relaxed outwardly, the heart is sad and collapsing inwardly. The sun and moon may fade away, but the mourning for him will not be erased; gold and stone may melt, but when will the thoughts of him cease? Recalling how illustrious my ancestors were, descendants of Emperor Gaoyang. Alas, the clan is declining, and I fear that future generations will not be able to achieve anything. I hope that Heaven will bestow blessings, and I look forward to my son being outstanding. How could it be that, Yinqing, you encountered Heaven's lack of protection. You were born in the beautiful spring, on the auspicious day of Mengzou (the first month of the lunar calendar). I hoped that you could be comparable to the ancient sages, and I expected you to catch up with the talents of the previous generations. Inherit noble conduct and carry forward the great cause.』

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白露奄被此百草。爾同凋于梧楸。憶朱明之在節。顧岐嶷之可貴。睨爐帳而多怡。瞻戶牖而有慰。奚在今之寂漠。失音容之彷彿。姊日中而下泣。兄嗟季而飲淚。感木石而變哀。激左右而殞欷。奪懷袖之深愛。爾母氏之麗人。屑丹泣于下壤。傃殷憂于上旻。視往端而擗標。踐遺緒而苦辛。就深悼而誰弭。歸來命兮何陳。我過幸於時私。爰守官于江潯。悲薄暮而增甚。思纁黃而不禁。月接日而為光。霞合云而成陰。霧籠籠而帶樹。月蒼蒼而架林。嗟奈何兮弱子。我百艱兮是尋。驗纖帶之夜緩。察葆鬢之朝侵。惟人生之在世。恒歡寡而戚饒。雖十紀之空名。豈百齡之能要。迅朱光之映夜。甚白露之凝朝。指茲譬而取免。排此理以自銷。然則生之樂兮親與愛。內與外兮長與稚。傷弱子之冥冥獨幽泉兮而永秘。余無愆于蒼祇。亦何惌于厚地。信釋氏之靈果。歸三世之遠致。愿同升于凈剎。與塵習兮永棄。

無為論(並序)

吾曾迴向正覺。歸依福田。友人勸吾任。吾志不改。故注無為論焉。

有弈葉公子者。聯蟬七代冠組相望服多素紈黼衣繡裳。負長劍而耿耿。佩鳴玉而鏘鏘。時游稷下或客于梁。聞英雄而豹變。聽利害以龍驤。乃動朱履而馳寶馬。振玉勒而曜金。羈之無為先生之門。曰。先生智德光融。嵩

華無得以方其峻。道義清遠。溟海不足以喻其深。無學不窺。無事不達。容儀閑靜言笑溫雅。至如釋迦三藏之典。李君道德之書。宣尼六藝之文。百氏兼該之術。靡不詳其津要而採摭沖玄。煥乎若睹于鏡中。炳乎若明於掌內。余聞天地之大德曰生。何以聚人曰財。是故老𣆀以為柱史。莊周以為園吏。東方持戟而不倦。尼父執鞭而不恥。實萬古之師範。一時之高士。先生嘉遁卷跡養德不仕。乃列子之所待。非通天下之至理。雖江海以為榮。實縉紳之所鄙。先生攸爾而笑而應之曰。富之與貴誰不欲哉。乃運而不通也。夫忠孝者國家之急務也。申生伍員不得志也。懷道抱德玄風之所尚。楊雄東方其職未高也。其大學者不過儒墨。亦棲棲遑遑多有不遂也。子所引之士者。情雖欲之志不行也。憂喜不移其情。故可為道者也。過此已往焉足言哉。吾聞大人降跡。廣樹慈悲。破生死之樊籠。登涅槃之彼岸。闡三乘以誘物。去一相以歸真。有智者不見其去來。有心者莫知其終始。使得湛然常住永絕殊涂。無變無遷。長祛百慮恬然養神。以安志為業。故使自天祐之。吉無不利。舒捲隨取進退自然。遁逸無悶幽居永貞。亦何榮乎。亦何鄙乎。子其得之。吾何失之。塵內方外於是乎著。公子恧然而有慚德。逡巡而退。

伐魔詔(並序)

【現代漢語翻譯】 現代漢語譯本： 華麗的辭藻無法形容他的高峻，道義清澈而悠遠。浩瀚的海洋不足以比喻他的深邃，無需學習也能洞悉一切，無需勞作也能通達萬事。他的容貌儀態閒適安靜，言語談笑溫和文雅。至於釋迦牟尼（釋迦三藏：指唐玄奘）的佛經，李耳（李君：指老子）的道德著作，孔子（宣尼：指孔子）的六藝文章，以及諸子百家的各種學術，沒有不詳細瞭解其中的精要，並採擷其中精深玄妙之處的。他對這些的理解，清晰得如同在鏡中照見，明亮得如同在掌中觀看。我聽說天地間最大的德行是生育萬物，那麼聚集民眾的方法是什麼呢？是財富。因此，老聃（老𣆀：指老子）曾經擔任周朝的柱下史，莊周（莊周：指莊子）曾經擔任園吏，東方朔（東方：指東方朔）曾經手持長戟而不懈怠，孔子（尼父：指孔子）曾經執鞭駕車而不感到羞恥。他們都是萬古的師表，一時的賢士。先生您隱居遁世，收斂行跡，修養德行而不做官，這是像列子那樣等待時機。如果不是通曉天下至理，即使以江海為榮，實際上也會被士大夫所鄙視。 先生悠然一笑，回答說：『富貴是誰不想要的呢？但是求取富貴卻往往不能如願。忠孝是國家最重要的事務，但是申生和伍子胥都沒有實現自己的志向。懷抱道義和美德是玄妙風尚所推崇的，但是楊雄和東方朔的官職也沒有很高。那些大學者，不過是儒家和墨家，也都是奔波勞碌，大多不能如願。你所引用的那些人，他們的情感雖然想要追求，但是志向卻不能實現。能夠做到憂愁和喜悅都不改變自己的心境，這樣的人才可以談論道。超過這個標準，又有什麼值得說的呢？我聽說偉人降臨世間，廣泛地施予慈悲，打破生死輪迴的牢籠，登上涅槃的彼岸。他們闡述三乘佛法來引導眾生，去除一切表象而回歸真如。有智慧的人看不見他們的來去，有心機的人無法知道他們的終始。使眾生能夠清凈安住，永遠斷絕不同的道路，沒有變化，沒有遷徙，長久地去除各種憂慮，恬淡地修養精神，以安定心志為事業。所以上天會保佑他們，吉祥如不利。舒展或收斂，都隨心所欲；前進或後退，都順應自然。隱居不感到煩悶，幽靜地居住永遠保持貞潔。又有什麼值得榮耀的呢？又有什麼值得鄙視的呢？你得到了什麼，我又失去了什麼呢？塵世之內和世俗之外的差別，就在這裡顯現出來。』公子聽了，感到慚愧，猶豫著退了下去。

《伐魔詔》（並序）

【English Translation】 English version: Elegant words are insufficient to describe his loftiness; his Dao (道: the Way) and righteousness are clear and far-reaching. The vast ocean is inadequate to illustrate his depth; without learning, he can perceive everything; without effort, he can comprehend all matters. His demeanor is leisurely and serene, his speech and laughter gentle and refined. As for the Buddhist scriptures of Shakyamuni (釋迦三藏: referring to Xuanzang of the Tang Dynasty), the moral writings of Laozi (李君: referring to Laozi), the Six Arts of Confucius (宣尼: referring to Confucius), and the various academic disciplines of the hundred schools of thought, there is nothing he does not understand in detail, extracting their profound and mysterious essence. His understanding of these is as clear as seeing in a mirror, as bright as viewing in the palm of one's hand. I have heard that the greatest virtue of Heaven and Earth is to give birth to all things; then what is the method of gathering people together? It is wealth. Therefore, Lao Dan (老𣆀: referring to Laozi) once served as the scribe of the Zhou Dynasty, Zhuang Zhou (莊周: referring to Zhuangzi) once served as a garden official, Dongfang Shuo (東方: referring to Dongfang Shuo) once held a halberd tirelessly, and Confucius (尼父: referring to Confucius) once drove a carriage without feeling ashamed. They are all teachers for all ages, and eminent scholars of their time. You, sir, live in seclusion, concealing your tracks, cultivating virtue without serving as an official, like Liezi waiting for the opportune moment. If one does not understand the ultimate principles of the world, even if one takes pride in the rivers and seas, one will actually be despised by the gentry. The gentleman smiled leisurely and replied: 'Who does not desire wealth and honor? But seeking wealth and honor often does not go as desired. Loyalty and filial piety are the most important affairs of the state, but Shen Sheng and Wu Zixu did not achieve their ambitions. Embracing Dao and virtue is what the profound fashion values, but the official positions of Yang Xiong and Dongfang Shuo were not very high either. Those great scholars are nothing more than Confucianists and Mohists, and they are also busy and restless, mostly unable to fulfill their wishes. Those people you mentioned, their emotions may want to pursue, but their ambitions cannot be realized. Those who can maintain their composure without being swayed by sorrow or joy are the ones who can talk about the Dao. Beyond this standard, what is there to say? I have heard that great beings descend into the world, widely bestowing compassion, breaking the cage of birth and death, and ascending to the other shore of Nirvana. They expound the Three Vehicles (三乘: Three Vehicles of Buddhism) to guide sentient beings, removing all appearances and returning to the true nature. Wise people do not see their coming and going, and scheming people cannot know their beginning and end. They enable sentient beings to abide in purity and peace, forever severing different paths, without change, without migration, permanently removing all worries, tranquilly cultivating their spirit, and taking peace of mind as their career. Therefore, Heaven will bless them, and good fortune will be without disadvantage. Expanding or contracting, they follow their heart's desire; advancing or retreating, they follow nature. Living in seclusion without feeling bored, dwelling in quietude and maintaining chastity forever. What is there to be glorified? What is there to be despised? What have you gained, and what have I lost? The difference between the mundane world and the world beyond is revealed here.' The young master, upon hearing this, felt ashamed and retreated hesitantly.

Edict for Subduing Demons (with Preface)

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元魏懿法師

慰勞魔書　檄魔文　魔王報檄　破魔露布　平魔露布文

伐魔詔(並序)

元魏懿法師

夫生在三界。恒為四魔所嬈。沉淪生死遍在六趣。若一得人身及聞經法。譬見優曇。喻值浮孔。尋惟聖教實開心目。懿身處下流。元悕彼岸。直因生有惡此漏身。心去志恭徒然無補。略因愚管憑剿四魔。昔在年幼。嘗作破魔露布。文雖鄙拙頗為好事者所傳。自遷都之後。寓在洛陽。忽于故塔之中得此本文。時遇值今國都法師尚在金剛波若寺講勝鬘經。輒以呈示。得法師學涉內外甚好文彩。乃更披經卷賜示魔事。兼得擬符。時釋道安檄魔文共尋玩之。復竭愚淺修改舊文。更作平魔赦。重薦法師。更無嫌也。但安公檄文直推天魔。凡為世患經列有四。且天魔權變非浮情所測。煩惱陰死為患寔深。輒更起伐魔詔慰勞文。冠之於初。是以前後不同。文頗繁重。冀信心君子。兩得行之。輒並編安法師檄文為次。合為一卷。

伐魔詔

門下偽魔逋誅于茲曠劫。鷹跱四山狼顧五道。心頑縱毒。常懷返噬。固守一隅。擁隔聲教。自大通已降。爰暨賢劫。雖百王繼踵千聖相尋。威懷百途獎導千計。猶不能遏彼邪心息此異見。得使貪競相緣瞋癡互舉。常結四生終歸六趣。眷言斯瘼實用傷懷。今原燎

【現代漢語翻譯】 現代漢語譯本： 元魏懿法師

慰勞魔書、檄魔文、魔王報檄、破魔露布、平魔露布文

伐魔詔（並序）

元魏懿法師

夫人生存在三界（欲界、色界、無色界），總是被四魔（煩惱魔、五陰魔、死魔、天魔）所困擾。沉淪於生死輪迴之中，遍及六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。如果一旦獲得人身，並且聽聞佛經佛法，就好比見到優曇花（傳說中三千年一開的珍稀花朵），又好比遇到漂浮在水面的木孔（比喻極其難得的機會）。仔細思量聖人的教誨，確實能夠開啟心智。我懿身處下流，原本希望到達彼岸（涅槃）。只因爲厭惡這有生之年，痛恨這充滿缺陷的身體。心中充滿恭敬，卻徒勞無補。略微憑藉我這愚笨的筆管，來討伐四魔。從前年幼的時候，曾經寫過一篇破魔露布。文章雖然粗鄙淺陋，卻頗受好事者所傳抄。自從遷都之後，我居住在洛陽。忽然在舊塔之中得到了這篇文章的原本。當時正趕上國都的法師在金剛般若寺講解《勝鬘經》。我便將此文呈給他看。這位法師學識淵博，精通內外典籍，文采斐然。於是他便翻閱經卷，向我開示關於魔的事情，並且給予我相應的符箓。當時釋道安（東晉高僧）的檄魔文也一同被我尋來玩味。我又竭盡我的淺薄才識，修改了舊文，又作了一篇平魔赦，再次呈給法師，他也沒有嫌棄。但是安公的檄文只是針對天魔，而經書中列舉了四種魔，都為世間帶來禍患。況且天魔的權變不是凡夫俗子所能測度的，而煩惱魔、五陰魔、死魔為患實在太深。因此我便又寫了一篇伐魔詔和慰勞文，放在最前面。所以前後內容有所不同，文章也頗為繁重。希望有信心的君子，兩種文章都能夠奉行。我便將安法師的檄文編在後面，合為一卷。

伐魔詔

門下，那些虛偽的魔，逃脫誅殺已經曠日持久。他們像老鷹一樣蹲踞在四山（指四大部洲），像豺狼一樣窺視五道（五趣：地獄、餓鬼、畜生、人、天）。內心頑固，縱情于毒害，常常懷著反噬之心。固守著自己的地盤，擁護隔絕佛法的聲音和教誨。自從大通如來（過去七佛之一）以來，直到賢劫（現在這個時期），雖然有百王相繼，千聖相尋，用各種威嚴和懷柔的手段，用各種獎賞和引導的計策，仍然不能夠遏制他們的邪惡之心，平息他們的怪異見解。使得貪婪和競爭相互勾結，嗔恨和愚癡相互引發。常常結下四生（卵生、胎生、濕生、化生）的因緣，最終歸於六道輪迴。想到這些弊病，實在令人傷心。現在，我將要像原野上的烈火一樣燃燒。

【English Translation】 English version: Yuan Wei Master Yi

Letter of Consolation to Demons, Proclamation Against Demons, Demon King's Reply, Proclamation of Victory Over Demons, Proclamation of Pacifying Demons

Edict for Attacking Demons (with Preface)

Yuan Wei Master Yi

Living beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) are constantly harassed by the Four Maras (Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara). They are mired in the cycle of birth and death, wandering through the Six Realms (Realms of Devas, Humans, Asuras, Animals, Pretas, and Naraka). If one obtains a human body and hears the Dharma, it is like seeing the Udumbara flower (a rare flower said to bloom once every three thousand years), or encountering a floating hole in the water (an analogy for an extremely rare opportunity). Contemplating the teachings of the sages truly opens the mind's eye. I, Yi, am in a lowly position, originally hoping to reach the other shore (Nirvana). It is only because I detest this life and loathe this flawed body. My heart is full of reverence, but it is all in vain. I will use my foolish pen to quell the Four Maras. In my youth, I once wrote a Proclamation of Victory Over Demons. Although the writing was crude, it was widely circulated by those who appreciated it. After the capital was moved, I resided in Luoyang. I suddenly found the original text of this article in an old pagoda. At that time, the Dharma Master of the capital was lecturing on the Shrimala Sutra at the Vajra Prajna Temple. I presented this text to him. This Dharma Master was learned and well-versed in both internal and external scriptures, and his writing was excellent. He then consulted the scriptures and instructed me about the affairs of the Maras, and also gave me corresponding talismans. At that time, I also sought out and studied Master Daoan's (a prominent Eastern Jin Dynasty monk) Proclamation Against Demons. I then exhausted my shallow knowledge to revise the old text and wrote a Proclamation of Pacifying Demons, which I presented to the Dharma Master again, and he did not find fault with it. However, Master An's proclamation only targeted the Heavenly Mara, while the scriptures list four types of Maras, all of which bring suffering to the world. Moreover, the transformations of the Heavenly Mara are beyond the comprehension of ordinary people, while the Klesha-mara, Skandha-mara, and Mrtyu-mara are truly deeply troubling. Therefore, I wrote an Edict for Attacking Demons and a Letter of Consolation, placing them at the beginning. Therefore, the content is different before and after, and the writing is quite lengthy. I hope that faithful gentlemen will practice both articles. I have compiled Master An's proclamation at the end, combining them into one volume.

Edict for Attacking Demons

Under my command, those false demons have escaped punishment for countless eons. They perch like eagles on the Four Mountains (referring to the Four Continents), and like wolves they peer into the Five Paths (Five Realms: Hell, Hungry Ghosts, Animals, Humans, Devas). Their hearts are stubborn, indulging in poison, and they constantly harbor thoughts of retaliation. They stubbornly defend their territory, supporting the isolation of the voice and teachings of the Buddha. Since the time of the Mahabhijna Tathagata (one of the past seven Buddhas), until this Kalpa (present period), although hundreds of kings have succeeded each other and thousands of sages have sought each other, using various means of majesty and kindness, and various strategies of reward and guidance, they have still not been able to curb their evil hearts or quell their strange views. This has allowed greed and competition to collude with each other, and hatred and ignorance to incite each other. They constantly create the causes of the Four Births (oviparous, viviparous, moisture-born, and metamorphic), and ultimately return to the cycle of the Six Realms. Thinking of these ills, I am truly saddened. Now, I will burn like a wildfire in the wilderness.

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方邇。浸潤有漸。無宜自寬以致顛覆。可簡將練卒隨機拯撲。勿使蒼生懷予復之嘆。主者告下時速施行。

臣信相等言。奉被

詔書如左。

臣聞見機者則承風以先附。守迷者必威加而後降。是以舜舞干鏚。有苗自縛于王庭。目連援弓。則金地相園之日。故能斬伏心王塞靜樓觀。身被忍鎧手挈浮囊。棄所保之貨賄。設禪悅之名肴。宴彼奇將集此雄勇。志有所規則無往不摧。心之所向則無思不服。四魔區區。焉足以規慮哉。但今聚結未散。事須平蕩。輒依分處。星言宿駕謹重申聞。請可付外施行。謹啟。

慰勞魔書

告三界五道有識群生等。夫羲和迭駕。盲者尚迷其光。雷霆震響。聾者猶惑其聽。雖照屬理均。而稟受道異。致令法音擁于殊聞。慈光蔽于異見。昏痼相仍。長迷永夜。劫石有殫此緣無竭。故我高祖愍此橫流。心存拯溺。體韞殊光口含異響。開宏基於未前。構玄覺于有始。故一闡洪猷則巨犉競馳。再擇道教則羊鹿服御。證無生於胸襟揖寂滅於懷抱。但年德推移心存靜定。爰命皇儲紹隆大業。先帝藉此洪資纂我前緒。積德三大累功塵劫。心變冥機游神赴會。身固舟囊陵波拯接。出沒任情權旨自在。故能超彼九劫降此四天。跨據一方威攝萬國。八十年中刑措不用。但時不我與。聖

上遷化教跡道殊。人懷異念。卿等或是日種。輪王世跨四域。或是月性高良。忠貞不貳。享三界之名宦。保一時之榮祿。但爵命難恒時有否泰。或因憍慢而喪家。或由貪殘而失國。故令后胤波流奄然忘返。遵彼邪原泛此慾海。而使天魔承釁作患于上方。煩惱因茲侵淫于下國。或縈中蔭于未生。或馳五衰以告老。終疲升降長勤往沒。幕府因機杰起英略超群。緯文經武體真練俗。承百王之洪規。稟萬代之遺則。履道居彼龍象扣此津門。方當馳光上下候騎八維。總括群邪羅絡萬有。籠三界於一身。抗百綱于無外。摧拔鬚彌翻波巨海。顛倒宇宙回易日月。使人天倒懸水陸燋沸。然復塞其必我之心。開其子來之路。扇清風于荼炭。布同愛于無間。平蕩三途攝茲四有。威以動之福以綏之。撮爾小丑。焉足以語哉。卿等既為所誤沉淪日久。宜藉此時機早建良圖。夫時難得而易失。機尚速而後悔。若得時也。則福祿競臻。如失機也。則敗捷爭及。故竇融享爵。事歸於先覺。公孫嬰戮。取敗於后機。此皆往事之高鑒。當今之軌轍。且智者處危以謀安。愚者臨成以致敗。成敗安危在於時機。非降自天。抑亦人謀。今三車佇駕寶藏初開。懸重爵以俟功。設天官以命哲。正是大士縱橫之秋。智勇獻功之日。與卿等同發遐原。枝流異土追惟在昔。

【現代漢語翻譯】 現代漢語譯本： 上遷化導的教化事蹟各不相同，人們懷有不同的念頭。你們或許是太陽的後裔，輪王統治四方；或許是月亮的品性，高尚忠貞，享受三界的名位官職，保有一時的榮華富貴。但是爵位和命運難以恒久，總有衰敗的時候。有的人因為驕傲自滿而家破人亡，有的人因為貪婪殘暴而失去國家。所以使得後代子孫流落他鄉，長久地忘記了歸途，遵循那些邪惡的源頭，漂流在這慾望的海洋中，以致於讓天魔趁機在上界作亂，煩惱因此侵擾地獄。或者在中陰身階段就受到束縛，或者在五衰到來時才嘆息衰老，最終疲憊地升降輪迴，長久地沉淪。幕府順應時機，英傑輩出，英明韜略超越常人，以文經武，身體力行真理，磨練世俗。繼承歷代君王的宏偉規劃，遵循萬代的遺訓法則，遵循正道，居住在龍象（比喻高僧大德）之地，叩問這渡口（比喻修行之門）。正當馳騁光明上下求索，偵察四面八方，總括各種邪惡，羅網萬物，將三界籠罩於一身，以百綱對抗無外。摧毀須彌山，掀起波濤巨浪，顛倒宇宙，改變日月，使人天倒懸，水陸焦熱沸騰。然而又堵塞他們必定自我的心，開闢他們歸來的道路，在苦難中扇動清涼的風，在無間地獄中佈施同樣的愛，平定三途，攝取四有。用威嚴來震懾他們，用福德來安撫他們。你們這些小丑，哪裡值得一提呢？你們既然被迷惑沉淪已久，應該藉此機會及早建立良好的計劃。時機難得而容易失去，機會尚且迅速，後悔也來不及。如果得到時機，那麼福祿就會競相到來；如果失去時機，那麼失敗和捷徑就會爭先恐後地到來。所以竇融享受爵位，是因為歸順於先知先覺；公孫嬰被殺戮，是因為錯失時機而失敗。這些都是以往事情的高明鑑戒，是當今的行事準則。而且智者在危難中謀求安定，愚者在成功時招致失敗。成功與失敗，安定與危難，在於時機，不是從天上掉下來的，而是人為的。現在三車（比喻三種教法）已經準備好，寶藏也剛剛開啟，懸掛著高官厚祿來等待有功之人，設定天官來任命有智慧的人，這正是大士（比喻菩薩）縱橫馳騁的時刻，是智者和勇者獻功立業的日子。與你們一同發出深遠的願望，雖然像樹枝一樣流落到不同的地方，但要追憶往昔。

【English Translation】 English version: The transformative teachings and paths of those who ascend are diverse, and people harbor different thoughts. You might be descendants of the sun, with a Wheel-Turning King ruling over the four continents; or perhaps you possess the nature of the moon, noble and loyal, enjoying fame and official positions in the Three Realms, and preserving temporary glory and wealth. However, rank and destiny are not everlasting; there are times of decline. Some lose their families due to arrogance and pride, while others lose their countries due to greed and cruelty. This causes their descendants to wander far from home, forgetting the way back, following those evil origins, drifting in the sea of desire, allowing the heavenly demons to seize the opportunity to create trouble in the upper realms, and afflictions to invade the lower realms. Some are bound in the intermediate state before birth, while others lament old age when the five衰 (five signs of decay) arrive, ultimately tiring of rising and falling in reincarnation, and perpetually sinking. The government, seizing the opportunity, has produced outstanding individuals with extraordinary strategies, using both literary and martial skills, embodying truth and practicing worldly virtues, inheriting the grand plans of past kings, and following the precepts of generations. They follow the path, residing in the land of dragons and elephants (referring to eminent monks), and questioning at this ferry crossing (referring to the gate of practice). They are about to gallop with light, searching high and low, scouting in all directions, encompassing all evils, netting all things, enveloping the Three Realms in one body, and resisting the external with hundreds of principles. They will destroy Mount Sumeru, stir up giant waves, overturn the universe, and change the sun and moon, causing humans and gods to be upside down, and land and water to be scorched and boiling. Yet, they will block their hearts of self-certainty and open the path for their return, fanning the cool breeze in the midst of suffering, and spreading the same love in the Avici Hell, pacifying the three evil paths, and gathering the four forms of existence. They will move them with majesty and pacify them with blessings. You petty clowns, how are you worth mentioning? Since you have been misled and have been sinking for a long time, you should take this opportunity to establish good plans early. Opportunity is difficult to obtain and easy to lose, and regret comes too late. If you seize the opportunity, then blessings and prosperity will come rushing; if you lose the opportunity, then failure and shortcuts will compete to arrive. Therefore, Dou Rong enjoyed his title because he submitted to the enlightened ones; Gongsun Ying was killed because he failed due to missing the opportunity. These are all wise lessons from the past, and the guidelines for today. Moreover, the wise seek peace in danger, while the foolish bring failure in success. Success and failure, peace and danger, depend on opportunity, not from heaven, but from human effort. Now the three vehicles (referring to the three types of teachings) are ready, and the treasure trove has just been opened, hanging high ranks and generous rewards to await those who have merit, and setting up heavenly officials to appoint the wise. This is the moment for great beings (referring to Bodhisattvas) to gallop freely, and for the wise and brave to offer their merits and establish their careers. Together with you, we send out distant wishes, although like branches scattered in different lands, we should recall the past.

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猶或依依。言念四魔。不覺撫劍。故先遣白書。略陳成敗。曾改迷徒尋光赴命。相與齊轡道場比肩輪。

下。咨稟未聞受教。君子友朋好合。不亦善乎。無宜大安斯趣。盤桓游逸。恐此生滅相尋有無繼作。若三毒一馳則義無怨親。四兇互出則夭壽俱剪。雖欲保全。其可得哉。今善身已建。六軍啟途。出彼火宅。尋討未服。梟斬之期非旦即夕。幸體往意時作出計。勿懷猶豫濫嬰斯禍。臨路遣書。匆匆無盡。

檄魔文

彌天釋道安頓首。魔將軍輪下相與雖復。玄徒殊津人天一統。宗師雖與三界大同。每規良集申其曩積。然標榜未宣所以致隔。今法王御世九服思順。靈網方申纮綱彌布。大通有期高會在近。不任翹想並申預意釋道安頓首。

夫時有通塞。否終則泰。千聖相尋萬師迭襲。昔我高祖本元天王。體化應符龍飛初域。杖權形以割萬邦。奮慧柯以伏六合。咸蕩四邪掃清三有。方當抗宏綱於八區。絙靈網于宇宙。夷靜七荒寧一九土。但冥宗不弔真容凝靜。重明寢輝虛舟覆浪。故令蛇蟻煩興梟鏡競起。翳染真徒。塵惑清眾。虐被蒼生毒流萬劫。懷道有清異心同忿。我法王體運應期理物。上籍高貴下托群心。秉玄機以籠三千。握聖徒而隆大業。云起四宮鸞翔天竺。降神迦夷為法城塹。撫育黎元善安卿

【現代漢語翻譯】 現代漢語譯本：或許還在猶豫不決。想到四種魔障（四魔：煩惱魔、五蘊魔、死魔、天魔），不禁撫摸劍柄。所以先派人送去一封信，大致陳述成敗利害。曾經改變那些迷途的信徒，讓他們尋光而來，聽從號令，（希望你們）能夠與我們並肩齊驅，在道場上並肩作戰。

下。還未曾聽到你們的迴應和教誨。君子和朋友之間和睦相處，不也是一件好事嗎？不要安於現狀，沉溺於遊樂。恐怕這生死相續，有無相生的狀態會持續不斷。如果貪嗔癡三毒一旦放縱，那麼正義就不分怨親；如果地水火風四大兇險交替出現，那麼就會夭折短命。即使想要保全性命，又怎麼可能呢？現在我們已經建立了穩固的善身，六軍已經啟程出發，要從那火宅中解救眾生，尋找那些尚未臣服的勢力。誅滅他們的日子不是明天就是後天。希望你們能體諒我們的心意，及時作出決斷，不要心懷猶豫而遭受這場災禍。臨行前寫這封信，匆匆忙忙，難以盡言。

檄魔文

彌天釋道安（彌天釋道安：東晉時期著名高僧）稽首。魔將軍（魔將軍：指魔界的將領）麾下，我們雖然玄門殊途，但人天本應一統。宗師（宗師：指佛陀）雖然與三界大同，但我們常常期望能夠聚集良善，申述以往的功德。然而因為標榜未明，所以導致隔閡。現在法王（法王：指佛）統治世間，天下都希望歸順。靈網（靈網：指佛法）正在展開，綱紀正在鋪設。大通（大通：指佛法的大通達）的時期指日可待，盛大的集會即將到來。我迫不及待地翹首以盼，並提前表達我的心意。彌天釋道安稽首。

時運有亨通和阻塞，壞的局面終究會轉好。千聖相繼出現，萬師輪番教化。從前我的高祖本元天王（本元天王：指轉輪聖王），體悟變化，應合符瑞，像龍一樣飛騰于初始的疆域。手持權杖，分割萬邦；奮起智慧之柄，降伏六合。盪滌四種邪惡，掃清三有（三有：指欲有、色有、無色有）。正應當在八方弘揚綱常，在宇宙中張設靈網，使七荒平靜，使九州安寧。但是因為冥冥之中的命運不順，真容凝固寂靜，重明（重明：指佛法的光明）熄滅光輝，虛舟傾覆浪濤。所以才使得蛇蟻般的小人煩擾興起，梟鏡般的惡人競相作亂，遮蔽玷污真正的信徒，用塵世的迷惑擾亂清凈的僧眾，暴虐地對待百姓，毒害流傳萬劫。懷有道義的人都感到悲憤。我法王（法王：指佛）應時而生，治理萬物，上依靠高貴的血統，下依託百姓的擁護。掌握玄妙的機要來統攝三千世界，握有聖徒來成就偉大的事業。祥雲從四方升起，鳳凰在天竺飛翔。降生於迦夷（迦夷：古印度地名，佛陀出生地），作為佛法的堅固堡壘。撫育百姓，使他們安居樂業。

【English Translation】 English version: Perhaps still hesitant. Thinking of the four maras (four maras: Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara), I can't help but stroke the sword hilt. Therefore, I first send a letter to briefly state the gains and losses. I once changed those lost followers, letting them seek the light and obey orders, (hoping that you) can ride side by side with us and fight shoulder to shoulder in the Dharma field.

Below. I have not yet heard your response and teachings. Isn't it a good thing for gentlemen and friends to get along well? Do not be content with the status quo and indulge in pleasure. I am afraid that this cycle of birth and death, existence and non-existence, will continue endlessly. If the three poisons of greed, anger, and ignorance are indulged, then justice will not distinguish between those who are resented and those who are close; if the four great dangers of earth, water, fire, and wind alternate, then there will be premature death and short life. Even if you want to preserve your life, how is it possible? Now that we have established a solid good body, the six armies have set out to rescue all beings from that burning house, seeking those who have not yet submitted. The day of exterminating them is either tomorrow or the day after tomorrow. I hope you can understand our intentions and make a decision in time, do not be hesitant and suffer this disaster. Writing this letter before leaving, in a hurry, I cannot express everything.

Proclamation to the Demons

Mitian Shi Dao'an (Mitian Shi Dao'an: a famous eminent monk in the Eastern Jin Dynasty) bows his head. To the demon generals (demon generals: referring to the generals of the demon realm), although we are different in our Xuanmen paths, humans and gods should be unified. Although the宗師(宗師: referring to the Buddha) is the same as the three realms, we often hope to gather goodness and state past merits. However, because the branding is not clear, it leads to estrangement. Now the Dharma King (Dharma King: referring to the Buddha) rules the world, and the world hopes to submit. The spiritual net (spiritual net: referring to the Dharma) is unfolding, and the discipline is being laid out. The time of great penetration (great penetration: referring to the great penetration of the Dharma) is just around the corner, and the grand gathering is coming soon. I can't wait to look forward to it and express my intentions in advance. Mitian Shi Dao'an bows his head.

Times have prosperity and obstruction, and bad situations will eventually turn better. Thousands of sages appear one after another, and ten thousand teachers teach in turn. In the past, my 高祖本元天王(高祖本元天王: referring to the Chakravarti king), understood the changes, responded to the auspicious signs, and flew like a dragon in the initial territory. Holding the scepter, dividing the nations; raising the handle of wisdom, subduing the six harmonies. Washing away the four evils, sweeping away the three existences (three existences: referring to the desire realm, the form realm, and the formless realm). It is right to promote the綱常 in all directions and set up the spiritual net in the universe, to make the seven wildernesses peaceful and the nine lands peaceful. But because of the misfortune in the dark, the true appearance solidified and was quiet, the 重明(重明: referring to the light of the Dharma) extinguished its brilliance, and the empty boat capsized in the waves. That's why the villains like snakes and ants disturb and rise up, and the villains like owls and mirrors compete to cause chaos, obscuring and defiling the true believers, disturbing the pure monks with worldly confusion, treating the people tyrannically, and poisoning them for countless kalpas. Those who have the Tao feel grief and indignation. My Dharma King (Dharma King: referring to the Buddha) was born in response to the times, governing all things, relying on noble bloodlines above, and relying on the support of the people below. Grasp the mysterious secrets to govern the three thousand worlds, and hold the saints to achieve great undertakings. Auspicious clouds rise from all directions, and phoenixes fly in 天竺(天竺: ancient India). Born in 迦夷(迦夷: ancient India, the birthplace of the Buddha), as a solid fortress of the Dharma. Nurture the people and make them live and work in peace and contentment.

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士。匠導群賢慰喻有疾。嚴慧柯于胸中。被神鉀于身外。愍十八之無辜。哀三空之路絕。志匡大業情必平難。百域千邦高伏風化。承君久抱惑心重迷自覆。深執愚懷固守為見。狼踞欲天。梟鳴神闕。畔換疆場。抗拒靈節。謂天位可登洪規可改。攬茲二三遠為嘆息。何者大通統世。則群方影從。而偽癡天魔不遵正節。忓忤聖聽塵撓神心。領卒塞虛奇形萬變。精鉀曜曦霜戈拂日。靈鼓競。𪔖響沖方外高步陸亮。自謂強威而王師一奮群邪殄喪。魔眾革心望風內附。況君單將僥然一介。土無方尋眾不成旅。而欲背理違常。陵墟華邑。篡奪靈權。勝常取信。以偽忝真。可不謬矣。於今釋迦統世道隆初劫。妙化堂堂神羅遠御。智士邕邕玄算蓋世。武夫龍超捉䩙千隊。協略應真奇謀超拔。故命使持節。前鋒大將軍閻浮都督歸義侯薩陀波侖。獨稟天姿義陳玄覺。神高須彌猛志籠世。善武經文忠著皇闕。領眾四十萬億揚鑣首路子。故命使持節。威遠大將軍四天都督忉利公導師曇無竭。武勝群標文超隨夏。宏謀絕塵心棲夢表。每憂時忘身志必匡世。領眾百億虎眄須彌。故命使持節。征魔大將軍六天都督兜率王解脫月。妙思虛玄高步塵表。略並童真。功侔九地。悼愍三塗。忿君縱害援劍慷慨。龍回思奮。領眾五百萬億鸞鳴天衢。故命使持節通

微將軍七天都督四禪王金剛藏。朗志虛玄金顏遐矚。恩殊九錫力傾山海。左顧則蒙氾飛波。右眄乃扶桑落曜。德無不施。威無不伏。領眾七百萬億云迴天門。故命使持節。鎮城將軍九天都督十地大王維摩詰。奇算不思法柯達震。體合神姿權像萬變。呼吸則九服云崩。叱咤則十方風靡。威被下愚無辜酸楚。領眾九百億飲馬靈津。故命使持節。鑒復大將軍十九天都督十住大王文殊師利。承胄遐元形暉三耀。身自金剛神高體大。應適千途玄算萬計。群動感於一身。眾慮靜於一念。深抱慈悲情兼四攝。領眾塵沙翱翔斯土。故命使持節。匡教大將軍十九天都督錄魔諸軍事群邪校尉中千王觀世音。智略淵深慧剛遐網。明達六通朗鑒三固。或托跡群邪耀奇鋒起。或權形二九息彼塗炭。揮手則鐵圍摧巖。噓氣則浮雲頹崿。能為十方作不請之益。領眾不思風吟虎嘯。故命使持節。撫化大將軍十方三界大都督補處王大慈氏。妙質從容天姿標朗。體逾金剛心籠塵表。猛志沖天慧柯遠奮。無生轉于胸中。權智應於事外。志有所規無往不就。威恩雙行真俗並說。領眾八百萬億。嚴駕待命。勇士之徒充盈大千。金剛之士彌塞八極。咸思助征席捲六合。乘諸度之寶軒。守八正之修路。跨六通之良馬。捉虛宗之神轡。彎四禪之良弓。放權慧之利箭。鳴驥

{ "translations": [ "現代漢語譯本：", "微將軍（Wei General，指一位將軍的稱號），七天都督四禪王金剛藏（Sì Chán Wáng Jīngāng Zàng，指四禪天之王，擁有金剛般堅固的藏識）。朗志虛玄，金顏遐矚（形容其志向高遠，容貌莊嚴）。恩殊九錫（恩澤如同皇帝給予的九錫），力傾山海（力量足以傾覆山海）。左顧則蒙氾飛波（左邊看去，水面上泛起飛濺的波浪），右眄乃扶桑落曜（右邊看去，太陽從扶桑樹落下）。德無不施（恩德無處不施），威無不伏（威嚴無處不令人臣服）。統領七百萬億云，迴旋于天門（率領著龐大的軍隊，在天門附近巡邏）。因此，任命你為使持節（代表皇帝行事），鎮城將軍九天都督十地大王維摩詰（Wéimójié，一位著名的在家菩薩）。", "奇算不思，法柯達震（其智慧深不可測，其佛法如雷霆般震懾）。體合神姿，權像萬變（其身姿與神靈相合，其權宜之像千變萬化）。呼吸則九服云崩（呼吸之間，整個天下都為之震動），叱咤則十方風靡（一聲怒喝，十方世界都為之傾倒）。威被下愚，無辜酸楚（威嚴震懾愚昧之人，使無辜者感到悲傷）。統領九百億飲馬靈津（率領著龐大的軍隊，在靈津飲馬）。因此，任命你為使持節，鑒復大將軍十九天都督十住大王文殊師利（Wénshūshīlì，智慧第一的菩薩）。", "承胄遐元，形暉三耀（繼承了遙遠的血脈，身形光輝燦爛）。身自金剛，神高體大（身體如同金剛般堅固，精神高尚，體魄強大）。應適千途，玄算萬計（適應各種情況，擁有無數的計謀）。群動感於一身（所有眾生的動向都彙集於他一身），眾慮靜於一念（所有的憂慮都可以在一念之間平息）。深抱慈悲，情兼四攝（懷抱深厚的慈悲心，兼顧四攝法）。統領塵沙，翱翔斯土（率領著無數的軍隊，在這片土地上翱翔）。因此，任命你為使持節，匡教大將軍十九天都督錄魔諸軍事群邪校尉中千王觀世音（Guānshìyīn，以慈悲著稱的菩薩）。", "智略淵深，慧剛遐網（智慧深邃，如同堅固的羅網）。明達六通，朗鑒三固（通達六種神通，明察過去、現在、未來）。或托跡群邪，耀奇鋒起（有時隱藏在邪惡之中，伺機展現鋒芒）。或權形二九，息彼塗炭（有時化身各種形象，平息世間的苦難）。揮手則鐵圍摧巖（揮手之間，鐵圍山崩塌），噓氣則浮雲頹崿（吐氣之間，浮雲墜落）。能為十方作不請之益（能為十方世界帶來無需請求的利益）。統領不思，風吟虎嘯（率領著無數的軍隊，如同風的吟唱，虎的嘯叫）。因此，任命你為使持節，撫化大將軍十方三界大都督補處王大慈氏（Dàcíshì，即彌勒菩薩，未來佛）。", "妙質從容，天姿標朗（容貌端莊，天資聰穎）。體逾金剛，心籠塵表（身體如同金剛般堅固，心懷慈悲，超越世俗）。猛志沖天，慧柯遠奮（志向遠大，智慧之光遠播）。無生轉于胸中（對無生法忍已經領悟），權智應於事外（權宜之智運用自如）。志有所規，無往不就（只要立下志向，沒有不能成功的）。威恩雙行，真俗並說（威嚴與恩德並行，真諦與俗諦並說）。統領八百萬億，嚴駕待命（率領著龐大的軍隊，嚴陣以待）。勇士之徒充盈大千（勇士充滿整個大千世界），金剛之士彌塞八極（金剛力士遍佈八方）。咸思助征，席捲六合（都想幫助征戰，席捲整個宇宙）。乘諸度之寶軒（乘坐著以各種度為裝飾的寶車），守八正之修路（守護著以八正道為基礎的道路）。跨六通之良馬（騎著以六神通為動力的駿馬），捉虛宗之神轡（掌握著以空宗為理念的神奇韁繩）。彎四禪之良弓（拉開以四禪為基礎的良弓），放權慧之利箭（射出以權宜之智為動力的利箭）。鳴驥（發出嘶鳴）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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桓桓輕步矯矯。撫劍飛戈。長吟命敵。而將軍累世重光。匡濟帝業歷奉聖庭。曾無有闕。貴即道師身子五百。幽鑒天命。秉受王化。聖上開衿。皆授名爵封賞列土功侔舊臣。聲蓋萬域。而君何心橫生異見。偃蹇邊荒頑顧常位。毒害勃于蒼生。災禍流於永劫。可不哀哉。可不謬哉。君昔因時荒為物所惑狂迷。君心投偽外竄。百行一愆賢達尚失久。謂君攬智返愚。歸罪象魏束身抽簪。同遊群俊以道自娛。榮名終始。仍執愚守惑。偷安邪位。托癡山以自高。恃見林以游思。耽六慾之穢塵。玩邪迷以娛性。建憍慢之高幢。列無明之兇陣。闊步長涂輕弄神器。盜篡天宮抗拒日月。恐不異舉手慾障三光。掊土擬填於四海。打鼓與雷爭音。把火共電競耀。雖擬心虛標事難就矣。然將軍殖德玄津。原承彌遠。暉華暐然群下矚目。望貴之基易登。由來之功可惜。可改往修來翻然歸順。謝過朱門與道齊好。家國並存君臣俱顯。取名獲安曉目達觀。眷屬晏然可不美歟。大師克舉萬方矯電。手提法蠡齊撫慧劍。道柯輝耀於前驅。靈鼓振音於後隊。神鐘一扣則十方傾覆。海浪飛波則原陸湯沸。當爾之時。須彌籠為微塵。天地回為一粟。無動安於左衿。妙樂握于右掌。神力若斯。豈可當哉。然我法王體大仁慈。未欲便襲。權停諸軍暫頓靈轡。臨路遣

【現代漢語翻譯】 現代漢語譯本 桓桓（威武貌）將軍輕快矯健，手持寶劍，揮舞長戈，高聲喝令敵人。將軍您世代功勛卓著，輔佐帝王成就大業，歷代侍奉朝廷，從未有過過失。您地位尊貴，是五百身子的道師（指有道之士），能洞察天命，秉承王道教化。聖上對您敞開心扉，授予您名爵，分封土地，您的功勞堪比舊臣，聲名遠播四海。而您為何心生邪念，隱居邊遠荒地，頑固地佔據著常位？您的毒害正在危害百姓，災禍將流傳到永世，這難道不可悲嗎？難道不荒謬嗎？您過去因為時局動盪，被外物迷惑，心生狂妄。您的心投向虛偽，逃離正道。百行只要有一點過失，賢達之名就會喪失很久。希望您能幡然醒悟，改邪歸正，到朝廷請罪，脫去官服，與眾多賢士一同以道自娛，保全榮名。不要再執迷不悟，茍且偷安於邪位。不要再假託癡山來抬高自己，憑藉自己的見解來放縱思緒。沉溺於六慾的污穢之中，玩弄邪迷來娛樂自己的性情。樹立起驕慢的高幢，擺下無明的兇陣。在漫長的道路上闊步前行，輕率地玩弄國家神器，盜取天宮，抗拒日月。這恐怕就像舉手想要遮蔽太陽的光芒，用土堆想要填滿四海，敲鼓想要與雷聲爭鳴，拿著火把想要與閃電爭輝一樣，即使用心虛構，事情也很難成功。然而，將軍您積累的德行深遠，淵源流長，光輝燦爛，眾人矚目。您高貴的地位很容易得到提升，歷來的功勞實在可惜。希望您能改過自新，幡然悔悟，歸順朝廷，到朝廷謝罪，與道義保持一致，使家國並存，君臣都顯貴，取得美名，獲得安寧，目光敏銳，通達事理，眷屬安寧，這難道不好嗎？大師將要發起萬方匡正的行動，像閃電一樣迅速。手中提著法螺，一同撫摸著慧劍。道柯（指佛法）在隊伍前面閃耀，靈鼓在隊伍後面震響。神鐘一敲響，十方世界都要傾覆，海浪飛騰，陸地都要沸騰。到那時，須彌山也會像微塵一樣渺小，天地也會像一粒粟米一樣微不足道。無動（指佛的境界）安放在左邊的衣襟上，妙樂（指佛的境界）掌握在右邊的手掌中。神力如此強大，誰能抵擋呢？然而，我法王（指佛）具有廣大的仁慈之心，不想立即採取行動，暫時停止軍隊前進，稍稍停下馬韁，臨行前派遣

【English Translation】 English version General Huanhuan (a description of being valiant) strides lightly and swiftly. He holds his sword and waves his long spear, loudly commanding the enemy. Your family, General, has accumulated distinguished merits for generations, assisting emperors in achieving great undertakings, and serving the imperial court through successive reigns without any faults. You hold a noble position, being a Daoist master (referring to a person of virtue) with five hundred bodies (referring to the ability to manifest in multiple forms), capable of discerning the mandate of heaven and upholding the teachings of the kingly way. The Holy Emperor has opened his heart to you, bestowing upon you titles and ranks, granting you land, and your merits are comparable to those of veteran ministers, with your reputation spreading far and wide. Why then do you harbor deviant thoughts, secluding yourself in remote and desolate lands, stubbornly clinging to your ordinary position? Your poison is harming the people, and the calamity will be passed down through eternity. Is this not lamentable? Is it not absurd? In the past, due to turbulent times, you were deluded by external objects, and your heart became arrogant. Your heart turned to falsehood, abandoning the righteous path. If one commits even a single fault out of a hundred, the reputation of a virtuous person will be lost for a long time. It is hoped that you can awaken and return to the right path, confess your sins to the court, remove your official attire, and enjoy yourself with the many virtuous people, preserving your honorable name. Do not continue to be stubborn and deluded, seeking temporary peace in a wicked position. Do not use the guise of a foolish mountain to elevate yourself, relying on your own views to indulge your thoughts. Do not indulge in the filth of the six desires, playing with wickedness to entertain your nature. Do not erect the high banner of arrogance, and do not set up the fierce array of ignorance. Striding forward on the long road, you lightly trifle with the sacred artifacts of the state, stealing the heavenly palace and resisting the sun and moon. This is probably like raising your hand to block the light of the sun, using a pile of earth to fill the four seas, beating a drum to compete with the sound of thunder, and holding a torch to compete with the brilliance of lightning. Even if you try to fabricate it with your heart, it will be difficult to succeed. However, General, the virtue you have accumulated is profound, with a distant and long-standing origin, and your brilliance is dazzling, attracting the attention of all. Your noble position is easy to elevate, and your past merits are truly regrettable. It is hoped that you can correct your past mistakes, repent, and return to the court, confess your sins to the court, and align yourself with righteousness, so that your family and country can coexist, and both the ruler and the minister can be distinguished, gaining a good name, obtaining peace, having sharp eyes, and understanding the principles, and your family can be at peace. Is this not good? The Great Master is about to initiate a campaign to rectify all directions, as swift as lightning. He holds the Dharma conch in his hand and strokes the sword of wisdom together. The Dao Ke (referring to the Buddha's teachings) shines in front of the army, and the spiritual drum vibrates behind the army. When the divine bell rings, the ten directions will be overturned, the sea waves will fly, and the land will boil. At that time, Mount Sumeru will be as small as a speck of dust, and heaven and earth will be as insignificant as a grain of millet. No movement (referring to the state of the Buddha) is placed on the left lapel, and wonderful music (referring to the state of the Buddha) is held in the right palm. Divine power is so powerful, who can resist it? However, my Dharma King (referring to the Buddha) has great compassion and does not want to take action immediately, temporarily stopping the army from advancing, slightly stopping the reins, and sending before the journey

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書。庶回迷駕。君可早定良圖。面縛歸闕委命王庭。逍遙閑境上方宰任。非君而誰。夫聖人上智識機。明責勉禍。窮而知返。君子所美。此乃轉福之高秋。取功之良節。昔夏桀無道殷王致伐。商紂首亂周武建師。此則古今之常軌。將軍之明誡。相與雖復形乖于當年。風流於道味。人天踦嶇。何足致隔想。便霍然隨書投命。所以切痛其辭委曲。往久者不欲令芳蘭夏雕翠柯摧穎。深思至言善從良計。勿使君身傾匡三概。勿使六天鞠生禾䅎。迅目仰眺助情暢然。臨紙多懷。文不表意。釋道安頓首。

魔主報檄

大夢國。長夜郡。未覺縣。寱語里。六自在主他化皇帝。報檄于高座大將軍南閻浮提道綏撫大使佛尚書安法師節下。音耗自遠喜同暫接。尋覽句味良用欣然。方見大國之臣禮義高矣。承將軍虛心豁達密行淵玄。襟帶山河牢籠宇宙。慮深宗廟憂及生民。秀氣千尋真心萬仞。諒疾風之勁草也。亂世之忠臣也。冀道遇則鄰。彼我非隔。俯從人事聊此報章。昔周室既衰六國鼎沸。漢朝運滅三分天下。或外夷侵叛毒被中原。或內禍潛作殃及良善。應期鵲起達時豹變。有之自古。豈止今日。惟蒼生亹積上天降禍。釋迦皇帝奄然登遐。哀纏臣妾悲浹率土。皇太子彌勒養德心宮。滿月停山深叢隱藥。數鐘百六之世。代虧九五

【現代漢語翻譯】 現代漢語譯本： 書信送達，希望能使您從迷途中醒悟。您應該及早制定良策，親自捆綁雙手，回到朝廷聽候發落，在清靜的地方自由自在地生活，由朝廷委以重任，除了您還有誰能勝任呢？聖人擁有最高的智慧，能夠認識時機，明白責任，避免災禍，在窮途末路時懂得回頭，這是君子所讚美的。現在正是扭轉命運，建立功勛的大好時機。過去夏桀無道，商湯興兵討伐；商紂作亂，周武王起兵征討。這是自古以來的常理，也是對將軍您的明確告誡。雖然我們現在的處境與當年不同，但我們都崇尚道義。人天之間的阻隔，又怎能阻礙我們的思念呢？希望您能立刻聽從勸告，投降朝廷。所以我才用如此懇切的言辭，委婉地勸說您。希望您不要像芳蘭在夏天凋謝，翠綠的樹枝被摧毀。請您深思我的忠告，採納我的良策，不要讓您的身軀傾覆，不要讓天下百姓遭受苦難。我迅速地抬頭仰望，心中充滿了希望。臨紙之際，思緒萬千，文字難以表達我的心意。釋道安（Shi Daoan）頓首。

魔主的回信： 大夢國（Da Meng Guo），長夜郡（Chang Ye Jun），未覺縣（Wei Jue Xian），寱語里（Yi Yu Li），六自在主（Liu Zizai Zhu）他化皇帝（Tahua Huangdi），致書于高座大將軍（Gaozuo Dajiangjun），南閻浮提（Nanyanfuti）道綏撫大使（Daosuifudashi），佛尚書（Fo Shangshu）安法師（An Fashi）閣下。遠方傳來音訊，很高興能與您短暫地交流。仔細閱讀您的來信，非常欣慰，從中看到了大國之臣的禮義高尚。聽說將軍您虛懷若谷，通情達理，秘密地修行，深奧玄妙，胸懷山河，籠罩宇宙，深謀遠慮，憂國憂民，氣度高遠，真心堅定，堪稱疾風中的勁草，亂世中的忠臣。希望我們能道義相遇，彼此不再隔閡。我姑且順應人事，寫下這封回信。過去周朝衰落，六國紛爭；漢朝滅亡，天下三分。有時外族入侵，毒害中原；有時內部發生禍亂，殃及善良百姓。應時而起，順勢而變，自古以來就是如此，豈止是今天。只是因為百姓長期積怨，上天降下災禍。釋迦皇帝（Shijia Huangdi）駕崩，臣妾們悲痛不已，全國上下都沉浸在悲哀之中。皇太子彌勒（Mile）在心宮中修養德行，像滿月一樣停留在山中，像藥物一樣隱藏在深山叢林中。已經經歷了無數個百六之世，王道已經衰敗。

【English Translation】 English version: The letter is delivered, hoping to awaken you from your迷途 (mitu, delusion). You should formulate a good plan as soon as possible, personally bind your hands, return to the court to await orders, live freely in a quiet place, and be entrusted with important tasks by the court. Who else but you is capable of this? Sages possess the highest wisdom, able to recognize opportunities, understand responsibilities, and avoid disasters. Knowing to turn back when at the end of the road is what gentlemen admire. Now is a great opportunity to turn your fortune around and establish merit. In the past, Xia Jie (Xia Jie, last ruler of the Xia dynasty) was unprincipled, and Shang Tang (Shang Tang, founder of the Shang dynasty) launched a campaign to punish him; Shang Zhou (Shang Zhou, last ruler of the Shang dynasty) caused chaos, and King Wu (King Wu, founder of the Zhou dynasty) raised an army to conquer him. This has been the norm since ancient times, and it is also a clear warning to you, General. Although our current situations are different from those of the past, we both admire righteousness. How can the separation between humans and gods hinder our thoughts? I hope you will immediately heed the advice and surrender to the court. That is why I use such earnest words to persuade you in a roundabout way. I hope you will not be like fragrant orchids that wither in summer, or green branches that are destroyed. Please think deeply about my sincere advice and adopt my good plans. Do not let your body be overthrown, and do not let the people of the world suffer.

The Demon Lord's Reply: From the Great Dream Kingdom (Da Meng Guo), Changye Prefecture (Chang Ye Jun), Wei Jue County (Wei Jue Xian), in the Village of Sleep Talking (Yi Yu Li), the Sixth Heaven King (Liu Zizai Zhu), the Transformed Sovereign (Tahua Huangdi), to the High Seat Great General (Gaozuo Dajiangjun), the Pacification Ambassador of Southern Jambudvipa (Nanyanfuti) (Daosuifudashi), the Buddhist Minister (Fo Shangshu), Master An (An Fashi). News from afar, I am very happy to have a brief exchange with you. After carefully reading your letter, I am very pleased to see the high level of etiquette and righteousness of the ministers of a great country. I have heard that you, General, are humble and open-minded, secretly cultivating, profound and mysterious, embracing mountains and rivers, encompassing the universe, deeply thoughtful, concerned about the country and the people, with a lofty demeanor and firm sincerity, worthy of being called a strong grass in a strong wind, a loyal minister in a chaotic world. I hope that we can meet in righteousness and no longer be separated from each other. I will temporarily comply with human affairs and write this reply. In the past, the Zhou Dynasty declined, and the six states were in turmoil; the Han Dynasty perished, and the world was divided into three. Sometimes foreign tribes invaded and poisoned the Central Plains; sometimes internal disasters occurred and harmed good people. Rising in response to the times and changing with the situation has been the case since ancient times, not just today. It is only because the people have long accumulated grievances that the heavens have sent down disasters. Shakyamuni Emperor (Shijia Huangdi) passed away, and the concubines were deeply saddened, and the whole country was immersed in sorrow. Crown Prince Maitreya (Mile) is cultivating virtue in the heart palace, like a full moon staying in the mountains, like medicine hidden in the deep mountains and forests. Countless hundreds of six ages have passed, and the royal way has declined.

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之君。諸侯奸猾猜忌相處。一十八部教軌參差。九十六道樽俎回互。狼噬海濱梟鳴山曲。左不記言右不記事。國憲朝典。與霜露而彫零。天璽帝璧。同冰消而葉散。臣怨民怒眾叛親離。逃逝無歸伶𨂲長往。竊謂數屬太平沐浴朝化。時逢亂世濟難干戈。蓋乃通人之權變也。謹率義兵發憤忘食。並登山拉虎臨河斬龍。緯武經文輕身重義。社稷是所不圖也。天位非所傾望也。直以心城無主邪戲塵勞。沓𣵻欲流。將心源而共遠忽恍大夢。與永夜而俱長。還因假寐弔民伐罪。先遣聚沫大將軍黃玄侯。率空華之卒。策陽炎之馬。即干城之隅。結浮雲之陣。戈甲昱爍弓戟參差。鋒刃未交服兵先敗。次命澗響大將軍絲竹公。領宮商之眾。據傳聲之谷。隨聞隨剪。次命百和大將軍蘭麝伯。領馨香之旅。乘風抒陣千里無雲。次命六味大將軍。領肥美之卒。為面門都督。守滄溟之口。吞噬無遺。次命七觸大將軍。領細滑之眾。戰鼓才擊身城瓦解。五軍前討百戰恒捷。自天是祐罄無不宜。朕慮未窮巢穴躬行問罪。戎衣既整出自空窟。發淵泉之智。動山嶽之威。承妄想之兵。數盈兆載。並潛神識海隱影心山。命將元帥案劍城旅。徴兵士卒擎刀結陣。排空塞迥煙飛霧集。莫不雄氣沖天。吐妄云于真際。高風駭地。驚塵浪于性海。擊道品官軍。霜夜抒

【現代漢語翻譯】 現代漢語譯本： 在位的君主啊。各諸侯之間奸詐狡猾，互相猜忌。一十八部教軌各不相同，九十六種宴飲禮儀互相沖突。如同豺狼吞噬海邊，貓頭鷹在山中鳴叫。史官左邊不記錄善言，右邊不記錄善事。國家的法度朝廷的典章，如同霜露般凋零。象徵天命的玉璽和帝王的寶璧，如同冰雪消融般散失。臣子怨恨，百姓憤怒，眾人背叛，親人離散。逃亡的人有去無回，孤獨的人永遠離去。我私下認為，太平盛世應當施行仁政教化，亂世則應採取權宜之計來濟世救難。這正是通達事理的人的權變之法啊。我謹率領正義之師，奮發圖強，廢寢忘食。攀登山峰，搏擊猛虎；來到河邊，斬殺蛟龍。以武功安定天下，以文德治理國家，輕視自身，重視道義。社稷安危，我尚且不考慮；天子之位，我也不是想要覬覦。只因爲心城空虛，邪念和塵世的煩惱，像洪水般涌來。將使我們的心源共同遠離那忽恍如夢的境界，與那漫漫長夜一同沉淪。因此我才藉著假寐的機會，弔唁百姓，討伐罪惡。首先派遣聚沫大將軍黃玄侯（指虛幻不實），率領空華之兵（指虛幻的軍隊），駕馭陽炎之馬（指虛幻的馬匹），直奔城池的角落，結成浮雲之陣（指虛幻的陣法）。戈甲閃耀，弓戟交錯，鋒利的刀刃還未交鋒，敵人的軍隊就已經潰敗。接著命令澗響大將軍絲竹公（指虛幻的聲音），率領宮商之眾（指虛幻的音樂），佔據傳聲的山谷，聽到什麼就剪除什麼。接著命令百和大將軍蘭麝伯（指虛幻的香味），率領馨香之軍，乘風佈陣，千里之內一片清明。接著命令六味大將軍（指虛幻的味道），率領肥美之兵，擔任面門都督，守衛滄溟之口，吞噬一切。接著命令七觸大將軍（指虛幻的觸覺），率領細滑之眾，戰鼓剛剛敲響，身城就已瓦解。五軍在前討伐，百戰百勝，上天保佑，無往不利。我擔心還有殘餘勢力，親自前往巢穴問罪。戎裝已經穿戴整齊，從空窟中出發。發揮淵泉般的智慧，展現山嶽般的威嚴。承受著妄想之兵，數量多達兆載。他們潛藏在神識之海，隱藏在心識之山。各位將領元帥按劍巡視城池，徵集的兵士們手持刀槍結成陣勢。遮天蔽日，煙霧瀰漫，無不雄氣沖天，將虛妄的雲霧吐向真如的境界；高風震動大地，在自性的海洋中掀起驚濤駭浪。擊敗道品官軍，在霜夜裡...

【English Translation】 English version: The reigning monarch. The feudal lords are treacherous and suspicious of each other. The eighteen sections of teachings are inconsistent, and the ninety-six kinds of ceremonial banquets are mutually conflicting. Like wolves devouring the seashore and owls hooting in the mountains. The left scribe does not record good words, and the right scribe does not record good deeds. The laws of the country and the regulations of the court wither like frost and dew. The imperial jade seal and the emperor's precious jade, symbols of divine mandate, dissipate like melting ice. Ministers resent, the people are angry, the masses rebel, and relatives are scattered. Those who flee have no return, and the lonely depart forever. I privately believe that a peaceful and prosperous era should implement benevolent governance and education, while a chaotic era should adopt expedient measures to save the world from difficulties. This is precisely the expediency of those who understand affairs. I respectfully lead the righteous army, striving for strength and forgetting food. Climbing mountains and fighting tigers; coming to the river and slaying dragons. Stabilizing the world with martial prowess and governing the country with civil virtue, disregarding oneself and valuing righteousness. I do not even consider the safety of the nation; I do not even desire the throne. It is only because the city of the mind is empty, and evil thoughts and worldly troubles surge like floods. They will cause our mind's source to jointly distance itself from that dreamlike realm, and sink into the long night together. Therefore, I take advantage of the opportunity of slumber to mourn the people and punish the wicked. First, I send General Jumo Huangxuanhou (referring to illusion and unreality), leading the troops of Konghua (referring to illusory troops), riding the horses of Yangyan (referring to illusory horses), heading straight for the corners of the city, forming the formation of floating clouds (referring to illusory formations). The armor gleams, the bows and spears are intertwined, and before the sharp blades have even crossed, the enemy's army has already collapsed. Then, I order General Jianxiang Sizhugong (referring to illusory sounds), leading the multitude of Gongshang (referring to illusory music), to occupy the valley of transmitting sounds, cutting off whatever is heard. Then, I order General Baihe Lan Shebo (referring to illusory fragrances), leading the army of Xinxian, riding the wind to deploy the formation, clearing the sky for thousands of miles. Then, I order General Liuwei (referring to illusory tastes), leading the troops of Feimei, to serve as the commander of the face, guarding the mouth of the Cangming, devouring everything. Then, I order General Qichu (referring to illusory tactile sensations), leading the multitude of Xihua, and as soon as the war drums are sounded, the city of the body collapses. The five armies advance to attack, winning every battle, blessed by heaven, with nothing unfavorable. I worry that there are still remnants of power, so I personally go to the nest to question the crime. The military uniform is already dressed neatly, departing from the empty cave. Displaying the wisdom of a deep spring, demonstrating the majesty of a mountain. Bearing the troops of delusion, numbering in the trillions. They are hidden in the sea of consciousness and concealed in the mountain of mind. The generals and marshals inspect the city with swords in hand, and the recruited soldiers hold knives and form formations. Covering the sky and blocking the sun, smoke and fog fill the air, all with heroic spirit soaring to the sky, spewing illusory clouds towards the realm of true suchness; the high wind shakes the earth, stirring up turbulent waves in the ocean of self-nature. Defeating the Dao-product officers and soldiers, in the frosty night...

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籜。一心既沒還源彌遠。六愛已然宅火逾盛。縱橫剪掠腹背羅討。六奇三略先蘊胸襟。百步千榮本無橫陣。遂云消霧卷。吾道興焉。於是分官置職。行我風化。

敕無廉驃騎虎踞貪山。性澀將軍龍蟠慳海。瞻恤之士水陸無寄。

敕系地郎將。置陰陽之府。情塵駙馬觀伉儷之。兵愛水暫流身城被漬。慾火才發天廟遭燒。繕性將軍已從焚溺。敕咆勃校尉弓劍隨身。鴆毒鷹揚戈戟在手。嚴毅士卒警固賄城。使平忿將軍銷聲鏟跡。敕正勤御史且停監察。

隨眠武侯安撫朝猷。放蕩無明縱恣有待。使精進一馬。罷行四勤之路。迦留二箭。不射三空之門。勇猛將軍風煙歇滅。

敕覺觀大司馬置府初禪。邪思惟都尉列陣三有。心原未靜頻被風波。禪枝欲茂再遭霜雪。安靜將軍埋身亂境。敕我見行高鎮陀那之嶺。惑山萬刃疑戍百重。討返還迷問津天路。使觀身實相申如羊角。緣家妄業密若魚鱗。故毒動狂子酒醒醉客。覆真金藏隱肥膩草。博通將軍兀然如醉。斯則率土之賓。皆吾民也。今十軍意氣五將英雄。乘機發立成國宗廟。朕俯仰即位臨軒御宇纂承王業。握圖受命。困弱之輪無際足擬金輪。心與駿䭿有餘。聊充紺馬。衣冠無二車書已一。方扇長風於火宅。粉高車于門外。解釋甲冑與民更始。將軍士卒並亡智

力俱喪。路窮箭盡棄馬焚舟。螗螂舉臂。良可愍也。良可恥也。盜跖率卒侵暴諸侯。孔丘置陣流汗反府。即將軍之明誡也。皇太子彌勒代邸龍飛。朕汗馬歸朝。銜罪庭闕。將軍見徴。未敢聞命也。情深筆短。不能多白。冀歸高君子相期于言外焉。波旬頓首死罪。

破魔露布文

廣緣將軍流蕩校尉都督六根諸軍事新除惡建善王臣心。賑惠將軍善散子都督廣濟諸軍事監軍臣施。繕性將軍克欲界都督攝志諸軍事司馬臣戒。

平忿將軍蕩恚侯都督洪裕諸軍事司空公臣忍。

勇猛將軍勤習伯都督六度諸軍事行臺臣進安靜將軍志念都尉都督觀累諸軍事攝散侯臣禪。

博通將軍周物大。夫都督調達諸軍事監照王臣智。行言謹案臣聞。治靜泰平。兇徒有時以興。化清去殺。逆黨因之而作。是以文命引狩於九圍。遇死魔于嵞山。頂生騰輪於六合。值貪賊于忉利。故使身滅知威魂散閩越。淪蕩他鄉退失尊位。良由內挾奸邪外樹塵軌。賞差信功罰乖臣惡故也。自世宗釋迦文皇帝晏駕固林。倏余千載。太子慈氏阿逸多有事兜率。未遑紹襲。法城暫空梵輪無主。塵域外叛沙州弗貢。遂使三界風驚六天烽起。邪徒詭說翻成異俗。偽自在天主賊王波旬。稟質昏猜體襲邪氣。我慢在心愛結盈慮。矯奪惠命竊弄神器。放縱

【現代漢語翻譯】 現代漢語譯本：力量全部喪失。道路走到盡頭，箭也用完了，只能丟棄戰馬，焚燒船隻。螳螂舉起手臂，真是可憐啊，真是可恥啊！盜跖率領軍隊侵犯各個諸侯，孔丘佈置陣法卻累得滿頭大汗，狼狽逃竄。這些都是即將軍您英明的告誡啊！皇太子彌勒在代邸（指太子的住所）如龍般騰飛，我卻只能帶著罪過回到朝廷，在朝堂上請罪。將軍您要召見我，我也不敢立即領命啊！情深意切，但筆墨有限，不能多說了。希望高君子您能理解我未盡之意。波旬（Mara，魔王）頓首，罪該萬死。

破魔露布文

廣緣將軍，流蕩校尉，都督六根（眼、耳、鼻、舌、身、意）諸軍事，新除惡建善王臣心。 賑惠將軍，善散子，都督廣濟諸軍事，監軍臣施。 繕性將軍，克欲界都督，攝志諸軍事，司馬臣戒。

平忿將軍，蕩恚侯，都督洪裕諸軍事，司空公臣忍。

勇猛將軍，勤習伯，都督六度（佈施、持戒、忍辱、精進、禪定、智慧）諸軍事，行臺臣進。 安靜將軍，志念都尉，都督觀累諸軍事，攝散侯臣禪。

博通將軍，周物大夫，都督調達（Devadatta，提婆達多）諸軍事，監照王臣智。 行言謹案臣聞：治理國家要安靜太平，但兇惡之徒有時會興起；教化百姓要清靜去除殺戮，但叛逆的黨羽會因此而作亂。因此，文命（大禹）在九圍山打獵，在嵞山遇到了死魔；頂生王在六合騰輪，在忉利天遇到了貪賊。所以導致身滅知威，魂散閩越，淪落到其他鄉，退失了尊位。這都是因為內部懷有奸邪，外部樹立惡劣的榜樣，賞賜不符合功勞，懲罰不符合罪惡的緣故啊！自從世宗釋迦文皇帝在拘尸那迦（Kusinagar，拘尸那伽）涅槃后，已經過去了一千多年。太子慈氏（Maitreya，彌勒）阿逸多（Ajita，阿逸多）在兜率天（Tushita Heaven，兜率天）有事，還沒有來得及繼承佛位。法城暫時空缺，梵輪沒有主人。塵世區域外叛，沙州不進貢。於是導致三界震驚，六慾天烽火四起。邪惡之徒用詭異的說法顛倒是非，變成了不同的風俗。偽自在天主賊王波旬，稟性昏庸猜忌，身體充滿邪氣，我慢之心深重，愛慾之念充滿思慮。他欺騙奪取惠命，竊取玩弄神器，放縱自己

【English Translation】 English version: All strength is lost. The road reaches its end, and the arrows are exhausted, so one must abandon the horses and burn the boats. A mantis raises its arms – how pitiable, how shameful! Dao Zhi (a famous bandit) led troops to invade the various lords, while Kong Qiu (Confucius) arranged formations but was covered in sweat and fled in disarray. These are the wise warnings of General Ji! Crown Prince Maitreya soars like a dragon in the Dai residence (referring to the Crown Prince's residence), but I can only return to the court with my sins, pleading guilty in the court. General, you summon me, but I dare not immediately obey! My feelings are deep, but my writing is limited, and I cannot say more. I hope that you, noble sir, can understand what I have not fully expressed. Mara (Pāpīyas), bows his head, deserving of death.

Proclamation for Destroying Mara

General of Broad Affinity, Lieutenant of Wandering, Commander-in-Chief of the Six Roots (eye, ear, nose, tongue, body, mind) Military Affairs, newly appointed King's Minister Xin, who eliminates evil and establishes good. General of Beneficent Charity, Good Disperser, Commander-in-Chief of Broad Relief Military Affairs, Supervising Army Minister Shi. General of Cultivating Nature, Conqueror of the Desire Realm, Commander-in-Chief of Controlling Will Military Affairs, Sima Minister Jie.

General of Pacifying Wrath, Marquis of Eliminating Anger, Commander-in-Chief of Vast Abundance Military Affairs, Minister of Public Works Ren.

General of Courageous Vigor, Count of Diligent Practice, Commander-in-Chief of the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) Military Affairs, Traveling Platform Minister Jin. General of Peaceful Tranquility, Commandant of Will and Mindfulness, Commander-in-Chief of Observing Accumulation Military Affairs, Marquis of Controlling Distraction Minister Chan.

General of Extensive Knowledge, Great Man of Universal Matters, Commander-in-Chief of Devadatta Military Affairs, Supervising and Illuminating King's Minister Zhi. Minister Xingyan respectfully reports: I have heard that governing the country requires peace and tranquility, but wicked people sometimes rise up; educating the people requires purity and the elimination of killing, but rebellious factions will arise because of this. Therefore, Wen Ming (Yu the Great) hunted in the Jiuwei Mountains and encountered the Death Mara in Mount Tu; King Dingsheng revolved in the six directions and encountered the Greedy Thief in the Trayastrimsa Heaven. Therefore, it led to the destruction of his body and the scattering of his soul in Minyue, falling into other lands and losing his honorable position. This is all because of harboring treachery internally and establishing bad examples externally, rewards not matching merit, and punishments not matching crime! Since Emperor Shakyamuni Buddha passed away in Kushinagar, more than a thousand years have passed. Crown Prince Maitreya Ajita has matters in the Tushita Heaven and has not yet had time to inherit the Buddha's position. The Dharma city is temporarily vacant, and the Brahma wheel has no owner. The dust realms rebel externally, and Shazhou does not pay tribute. Thus, it leads to the shock of the three realms and the rise of beacon fires in the six desire heavens. Evil people use deceptive words to reverse right and wrong, turning them into different customs. The false Lord of the Free Heaven, the thief king Mara, is of a confused and suspicious nature, his body filled with evil energy, his arrogance deep in his heart, and his thoughts filled with love and desire. He deceitfully seizes the gift of life, steals and plays with divine artifacts, indulging himself.

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欲界窺𨵦皇境。且其政教陵替內外相違。姊妹同奸千子貳志。三女邪蕩邀我上宮。姿態未施自貽伊耋。又波旬玩習小道。頗有才辯。愎諫飾非好是𤳦怒。不用順子之言。專從佞臣之計。伺國間隙乘亹來侵。偽結使大將諸煩惱等。因聖道消運鐘。八百光音無間十纏斯作。遂陳欲兵于愛海。策疑馬于高原。控轡於二見之域。馳騁于無明之境。值聖則卷跡高棲。遇惡則泄惡中區。負險重關觀時而設。或志求榮利假寐權門。或含忿威眾專行毒害。意氣棱層固守方等。憍慢邊隅未識正朔。方復假遣七使傳車。三障詭宣六條以致殊俗。愚者承教而濯纓。智人棄之而澗飲。畜卒俟前儲烽候進。偽四天大都督五陰魔等。置宅于無始之原。卜居于有形之里。浮游于苦海之中。放逸於火宅之畔。竊號躬身假署六府。偷榮瞬息耽樂時顏。元首未幾徒役無算。饑兵妒卒流川遍野。怖士愁人亙山滿谷。同惡相求緝結一方。異類群聚岨兵三界。偽署行臺有生死。賊王觀兵五道。置卒三塗。在生逆命處老作寇。五衰告期四生應世。擁塞泉原杜絕飄焰。業力咆𠷺。率危脆以先馳。三毒趑趄。挾群有而長逝。安忍無親禍連九族。威怒互行戮及忠孝。方乃忽聖誣賢欺真枉正。陷阱黎元羅絡凡庶。妄計苦空以為己有。驟驚之勢。謂固同金石者也。以正月三十日

【現代漢語翻譯】 現代漢語譯本： 他們窺視著欲界，覬覦著皇境。而且他們的政治教化衰敗，內外互相違背。姐妹之間互相姦污，千子各懷異心。三個女兒邪惡放蕩，引誘我進入上宮。姿色還未施展，自己就走向衰老。還有那波旬（Mara，魔王）玩弄小道，頗有些才辯。剛愎自用，掩飾過錯，喜歡發怒。不聽順子（善友）的勸告，專門聽從奸佞之臣的計謀。伺機尋找國家的空隙，趁機來侵犯。虛偽地結交使者和大將，以及各種煩惱等等。因為聖道衰落，氣數已盡。八百光音天（Ābhāsvara）之間，十纏（Ten Entanglements）肆意妄為。於是將慾望之兵陳列在愛慾之海，在高原上佈下疑兵。在二見（兩種錯誤的見解，常見和斷見）的區域控制韁繩，在無明（ignorance）的境界里馳騁。遇到聖人就隱藏軌跡，高高隱居；遇到惡人就暴露惡行，擾亂中土。憑藉險要的關隘，觀察時機而設防。有的人立志追求榮華富貴，在權貴之門假裝睡覺。有的人心懷憤怒，憑藉威勢，專門施行毒害。意氣高昂，固守方等（錯誤的教義）。驕慢自大，不認識真正的正朔。又假意派遣七使（Seven Messengers）傳送車駕，用三障（Three Obstacles）詭異地宣揚六條（Six heretical teachers），來引誘不同的風俗。愚蠢的人接受教導而洗滌帽子上的灰塵，聰明的人拋棄它而在山澗飲水。畜生士兵在前面等待，儲備烽火等待進軍。虛偽的四天王大都督和五陰魔等等，在無始之初就設定了住宅，在有形的世界裡占卜居住，在苦海之中漂浮游蕩，在火宅旁邊放縱自己。偷偷地稱呼自己，假裝是六府（Six Ministries）的官員。偷取榮華，貪圖一時的快樂。元首沒有多久，徒勞役使的人無數。飢餓的士兵和嫉妒的隊伍，像河流一樣遍佈原野。恐懼的士兵和憂愁的人，佈滿山谷。志同道合的惡人互相勾結，聚集在一起。不同的種類聚集在一起，在三界設定障礙。虛假地署名行臺，有生死。賊王觀察五道（Five Paths）。在三塗（Three Evil Paths）設定士兵。活著的時候違抗命令，年老的時候作亂。五衰（Five signs of decay）告知期限，四生（Four kinds of birth）應世。擁塞泉源，杜絕飄焰。業力咆哮，率領著危脆的身體率先衝鋒。三毒（Three Poisons）徘徊不前，挾持著眾生一起長逝。安忍無親，禍患牽連九族。威怒互相施行，誅殺忠臣孝子。於是就誹謗聖人，誣陷賢人，欺騙真人，冤枉正直的人。設定陷阱陷害百姓，羅網凡夫俗子。妄想苦空是自己擁有的。突然驚起的聲勢，以為像金石一樣堅固。 以正月三十日。

【English Translation】 English version: They peer into the desire realm, coveting the imperial throne. Moreover, their politics and teachings are declining, with internal and external contradictions. Sisters commit adultery with each other, and the thousand sons have divided loyalties. The three daughters are wicked and dissolute, enticing me into the upper palace. Their beauty has not yet been displayed, and they are already heading towards old age. Furthermore, that Mara (波旬) indulges in minor paths, possessing some talent and eloquence. He is stubborn, covers up his faults, and is fond of anger. He does not heed the advice of a good friend (順子), but instead listens to the schemes of treacherous ministers. He seeks opportunities in the gaps of the kingdom and takes advantage to invade. He falsely befriends envoys and generals, as well as various afflictions, and so on. Because the holy path is declining and the destiny is exhausted, the Ten Entanglements (十纏) run rampant among the Eight Hundred Light Sound Heavens (八百光音天). Thus, he arrays the troops of desire in the sea of lust and deploys decoy troops on the plateau. He controls the reins in the realm of dualistic views (二見), and gallops in the realm of ignorance (無明). When encountering sages, he hides his tracks and dwells in seclusion; when encountering evil people, he exposes evil deeds and disturbs the central lands. Relying on dangerous passes, he sets up defenses according to the times. Some aspire to wealth and glory, feigning sleep at the gates of the powerful. Others harbor anger and, relying on their power, specialize in carrying out harm. They are arrogant and self-important, stubbornly adhering to erroneous doctrines. They are arrogant and ignorant, not recognizing the true calendar. They also falsely send seven messengers (七使) to transmit chariots, using the Three Obstacles (三障) to deceitfully propagate the Six Heretical Teachers (六條), in order to entice different customs. Foolish people accept the teachings and dust off their hats, while wise people abandon them and drink in the mountain streams. Animal soldiers wait in front, storing up beacon fires to await the advance. The false Four Heavenly Kings Great Generals and the Five Skandha Demons, and so on, set up residences at the beginning of beginninglessness, divining dwellings in the world of form, floating and wandering in the sea of suffering, indulging themselves beside the burning house. They secretly call themselves, falsely claiming to be officials of the Six Ministries (六府). They steal glory, indulging in momentary pleasures. Before long, the number of people they exploit is countless. Hungry soldiers and jealous troops spread across the fields like rivers. Fearful soldiers and worried people fill the mountains and valleys. Like-minded evildoers collude with each other, gathering together. Different kinds of beings gather together, setting up obstacles in the three realms. Falsely signing themselves as the acting platform, there is birth and death. The bandit king observes the five paths (五道). He sets up soldiers in the three evil paths (三塗). In life, they disobey orders; in old age, they rebel. The five signs of decay (五衰) announce the deadline, and the four kinds of birth (四生) respond to the world. They block the springs and cut off the floating flames. The power of karma roars, leading the fragile bodies to rush forward first. The three poisons (三毒) hesitate, holding the multitude of beings and passing away forever. They are cruel and without affection, and the disaster involves nine generations. Wrath and anger are exercised against each other, and loyal and filial people are killed. Thus, they slander sages, falsely accuse the virtuous, deceive true people, and wrong upright people. They set up traps to harm the people, and snare ordinary people. They falsely believe that suffering and emptiness are their own. The sudden and startling momentum is thought to be as solid as gold and stone. On the thirtieth day of the first month.

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黃昏時。有一人姓善字知識。從道場來告云。賊去此不遠。宜急剪撲。不爾當為大患。臣聞此語未悉敬信。單駕羊車轉軍化城。深修塹柵自備而已。賊方於後夜遣一使。來多貢珍異。求結和好。臣知此賊勢若泡焰。智計莫出。意性狂勃難可親近。弗與之言。抱恨而去。方多設詭械欲來侵逼。即以月七日。向晨出方便門。頓解脫處。馳信郵以深入徴群迷以出海。纂集三昧以致一塹。冀蕩除五陰式清諸有。賊方恃固一川拒抗皇威。其水瀰漫廣深難際。又值旋嵐傾勃。雹霰瀉澍擊浪揚波。海神竟涌七等雜類。或飛或沈。夜叉守涂羅剎據津。流瞽流聾覆沒善財。其欲淜泳鮮不沉溺。又臨圻阻涘。大築城壘。壁立隍浚險合。唯有一門。四垂幽谷。一人執戈萬夫攝思。四果怯憚辟支戰慄。遂集眾唱識規望進。擊驟度能僉曰。或可即勒軍士為渡水。故備取諸草木編以為筏。附令抱蹋橫波直進。臣等手案浮囊。溯流而往。固護無非遂登彼岸。部分將士修備兵車。齊心戮力驅馳往撲。即遣安靜將軍。領觀累之卒。據散亂之原。又使平忿將軍。率洪裕之兵。塞怒谷之口。復令賑惠將軍。引廣濟之眾。截慳貪之路。更勒博通將軍。整洞達之士。守狂癡之徑。督師羅張四面交侵。積戰告捷不月而三。行臺恐眾邂逅不得競進。乃催厲六軍置阿惟越

地。而餘燼遊魂偷安他化。驅率犬羊欲來拒戰。乃假虎兕以為威。招熊羆而自衛。異首別面之徒。吐風火而待發。擔山戴樹之類。方蟻聚以齊衡。希進皇家膺符受命。啟土塵劫。疊聖重光享祚無窮。先帝鼎湖之日。顧命慇勤。專令文德以來不許戰爭。而致幕府受詔之初。依敕而行。略設六奇斷截而已。但狂豎侜張猶敢亡逆節。雖遣貝多曉喻。都無悛心。乃更命將大權。徴兵十萬。嘗未浹辰。大弘凈土。資無畏以嚴身。兼眾妙而獨拔龍蟠道樹虎視娑婆。十號一宣則四八應期。言教暫設則二九雲集。遂擊討鼓而出三空。建慈幢以臨八難。講武大千曜威萬域。神戈暫指則魔徒失膽。惠劍一揮則群邪俱斃。現道身而斬死魔。因般若以戮煩惱。摧波旬于不動之林。滅五陰于計性之境。然後蹙巢守穴。到不到處。巡伏隱身者。唯一人而已。遠處膏肓。非勇力攻及也。遂乃竄生死於寂滅之原。流老病于常樂之境。排三障於六通之衢。投七使于薩婆之域。元兇既梟首徒黨伏誅。自余從者並不追問。諸有誠心先款者。悉令解甲去鋒。編戶民例。授以遠號。私之樂土。為拔五箭。並以善醫療除垢病。施惠湯藥。於時業風息吹六塵弗起。祥雲四舒靈禽翥翼。引八部而自誤。嚴四七以守衛。垂拱閑堂無為而已。大覺天王等。好尚風軌志存拔擢。

【現代漢語翻譯】 現代漢語譯本： 那些殘餘的遊魂茍且偷安於他化自在天（佛教欲界第六天），驅使著如犬羊般的軍隊想要來抵抗。他們假借老虎和犀牛的威勢，招引熊和羆來自衛。那些長著不同頭顱和麵孔的傢伙，口吐風火準備攻擊。那些肩負山嶽、頭頂樹木的傢伙，像螞蟻一樣聚集在一起，想要與我們對抗。他們妄想進入皇家，接受天符和使命，開創國土，經歷塵劫，重疊聖人的光輝，享受無盡的福祚。先帝在鼎湖駕崩之時，慇勤地囑託，特別命令文德以來不許發動戰爭。因此，在幕府接受詔命之初，我們依照敕令而行，只是略施六奇之計進行斷截而已。但是，那些瘋狂的叛賊仍然敢於作亂，即使派遣使者前去曉諭，也毫無悔改之心。於是，朝廷再次任命將領，授予大權，徵集十萬大軍。我們用不到半個月的時間，大力弘揚凈土，憑藉無畏的精神來莊嚴自身，兼具各種妙法而獨樹一幟，如龍般盤踞在菩提樹下，如虎般注視著娑婆世界（我們所處的世界）。十種名號一旦宣揚，四十八愿（阿彌陀佛的四十八個誓願）立即應驗；言教暫時設立，二十九類眾生（指二十九地之眾生）如雲般聚集。於是，我們敲擊著征討的戰鼓，從三界虛空中出發，建立慈悲的旗幟，降臨於八難（八種苦難）之地。我們在大千世界講習武藝，在萬千領域顯示威嚴。神聖的兵器稍微指向，魔鬼們就嚇破了膽；智慧的寶劍一旦揮動，各種邪惡勢力就全部斃命。我們顯現覺悟之身來斬殺死魔，依靠般若智慧來誅滅煩惱。我們在不動搖的樹林中摧毀波旬（欲界第六天之魔王），在計較自性的境界中消滅五陰（色、受、想、行、識）。然後，那些退縮回巢穴，到處躲藏的人，只剩下一個而已。他躲藏在極遠的地方，不是勇力所能攻及的。於是，我們把生死流放到寂滅的本源，把衰老和疾病流放到常樂的境界，把三種障礙（煩惱障、業障、報障）排除在六通（六種神通）的大道上，把七種隨眠（七種潛在的煩惱）投向薩婆若（一切智）的領域。元兇已經被斬首，黨羽也被處決，其餘的跟隨者都不再追究。所有真心實意前來投降的人，全部讓他們解除武裝，按照普通百姓的例子進行戶籍登記，授予他們遙遠的封號，讓他們私自享受極樂凈土，為他們拔除五種毒箭（貪、嗔、癡、慢、疑），並且用良好的醫術來消除他們的污垢和疾病，施捨惠澤和湯藥。這時，業風停止吹動，六塵（色、聲、香、味、觸、法）不再生起，吉祥的雲彩舒展開來，靈性的禽鳥飛舞著翅膀。我們引導八部眾（天龍八部）而不誤入歧途，嚴守三十七道品（三十七種修道的方法）進行守護。垂拱而治，清閑無為。大覺天王等，愛好高尚的風範，立志于選拔人才。

【English Translation】 English version: The remaining wandering souls steal peace in Paranirmitavasavarti (the sixth heaven of the desire realm in Buddhism), driving dog-sheep-like troops to resist. They borrow the might of tigers and rhinoceroses, and recruit bears and grizzlies for self-defense. Those with different heads and faces spew wind and fire, ready to attack. Those carrying mountains and wearing trees gather like ants, wanting to fight us. They vainly hope to enter the royal court, receive the heavenly mandate, open up territory, experience kalpas, overlap the glory of sages, and enjoy endless blessings. When the late emperor passed away at Dinghu, he earnestly instructed that no wars should be waged since the time of Wende. Therefore, at the beginning of accepting the imperial decree, the Mu Fu (General's office) acted according to the edict, only slightly employing six extraordinary strategies for interception. However, those mad rebels still dare to rebel, and even after sending envoys to persuade them, they show no repentance. Thus, the court again appointed generals, granted great power, and conscripted an army of one hundred thousand. In less than half a month, we vigorously promoted the Pure Land, using fearlessness to adorn ourselves, possessing all kinds of wonderful methods and standing out uniquely, coiling like a dragon under the Bodhi tree, watching the Saha world (the world we live in) like a tiger. Once the ten titles (of the Buddha) are proclaimed, the forty-eight vows (of Amitabha Buddha) are immediately fulfilled; when the teachings are temporarily established, the twenty-nine types of beings (referring to beings in the twenty-nine realms) gather like clouds. Therefore, we beat the drums of conquest and set out from the emptiness of the three realms, establishing the banner of compassion and descending upon the eight difficulties. We practice martial arts in the great chiliocosm and display our might in ten thousand realms. When the divine weapon is slightly pointed, the demons lose their courage; once the sword of wisdom is wielded, all evil forces are annihilated. We manifest the enlightened body to slay the death demon, and rely on Prajna wisdom to kill afflictions. We destroy Mara (the demon king of the sixth heaven of the desire realm) in the immovable forest, and eliminate the five skandhas (form, feeling, perception, volition, consciousness) in the realm of calculating self-nature. Then, those who retreat back to their nests and hide everywhere are only one person left. He is hiding in a very distant place, beyond the reach of courage and strength. Thus, we exile birth and death to the origin of Nirvana, exile old age and disease to the realm of eternal bliss, remove the three obstacles (affliction obstacle, karma obstacle, retribution obstacle) from the path of the six supernormal powers, and throw the seven latent defilements towards the realm of Sarvajna (all-knowing wisdom). The chief culprit has been beheaded, and the accomplices have been executed, and the remaining followers are no longer pursued. All those who sincerely surrender are disarmed, registered as ordinary people, given distant titles, allowed to privately enjoy the Pure Land, and have their five poisonous arrows (greed, hatred, delusion, pride, doubt) removed. Furthermore, we use good medical skills to eliminate their defilements and diseases, and bestow benefits and medicine. At this time, the wind of karma ceases to blow, the six dusts (form, sound, smell, taste, touch, dharma) no longer arise, auspicious clouds unfold, and spiritual birds flutter their wings. We guide the eight classes of beings (Devas, Nagas, etc.) without going astray, and strictly adhere to the thirty-seven factors of enlightenment for protection. We govern by doing nothing, in leisure and non-action. The Great Awakened Heavenly Kings, etc., love noble demeanor and aspire to select talents.

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援昔舊謨慇勤諫諍。辭不獲免。默許所奏。爾乃開甘露門出八正道。千輻云回來儀鹿苑。四天獻器于高掌。二商薦肴于初請。故緣行錄勛則陳如先封。真諦開賞則耶舍繼襲。或朋類蒙榮。或兄弟感澤。邑不肖于初果。表有德於十地。依準古禮巡省方岳。振旅六城治兵八國。理怨於三天之上。問罪於九地之下。徴英傑於十方。會萬國于鷲岳。華荒克臻異士勇出。於是啟寶藏以賑貧窮。出三車以給諸子。撫納黔黎寧堵復業。乃身安一乘心固槃溪。據林眄水宣揚皇澤。依恒說逸召集未賓。仁風匝宇道光遐照。四面光通化流無別。聽訟于中路之域。決判于寶山之所。無量之威遠震城岳。無礙之智洞徹山河。故土無二統車書一軌。日月重光天地清朗。六萬之眾。解長圍以從正。十仙之徒。棄大河以就祑。不動之賢不遠千里。意樂之哲應感而至。工人率簞食于尸城。捷獸奉壺漿于長源。內外克清表裡咸泰。寔由道音四敷餘波東訓。主上至心群僚深敬。稟承神規殄茲兇丑。豈臣智力所能克感也。冀憑此一勛漸望更。進方事前計凱旋未日。並露布以聞。臣等死罪死罪。

平魔赦文

門下首區同源因派異緒。洼隆代興信背千途。故智勝標宗。歷塵劫而上三。登明啟教。經九中而未一。況乃邪徒偽見。賀刺犢于自然之原。結賊

【現代漢語翻譯】 現代漢語譯本： 追溯往昔的賢明謀略，殷切地勸諫諍言，但辭讓未能獲得允許，只能默默地應允所奏請的事項。於是開啟甘露之門，宣揚八正道。千輻輪宛如雲朵般迴旋，降臨鹿野苑（Sārnāthā，佛陀初轉法輪之地）。四大天王獻上器皿于佛舵手中，二位商人供奉食物于佛陀初次應供之時。因此，依據因緣行跡記錄功勛，阿若憍陳如（Ājñāta Kauṇḍinya，五比丘之首）率先被封賞；依據真諦開悟賞賜，耶舍（Yaśa，富家子，后出家成佛弟子）繼承其後。有人因同伴的緣故而蒙受榮耀，有人因兄弟的緣故而感受到恩澤。即使在初果（Srotaāpanna，須陀洹）的境界，也能使鄉邑不平庸；即使在十地（Daśa-bhūmi，菩薩修行的十個階段）的境界，也能彰顯其德行。依照古代的禮儀巡視四方山嶽，整頓軍隊於六座城池，治理兵甲於八個國家。在三天（Trayastriṃśa，忉利天）之上申訴冤屈，在九地之下問罪懲罰。從十方徵召英才俊傑，在鷲峰山（Gṛdhrakūṭa，靈鷲山，佛陀常說法之地）會聚萬國。邊遠地區的人也紛紛前來，奇異之士勇敢地涌現。於是開啟寶藏來賑濟貧窮，拿出三車（trayāṇaṃ yānāṃ，比喻聲聞乘、緣覺乘、菩薩乘）來供給諸位佛子。安撫百姓，使他們安定下來，恢復原有的事業。於是自身安住於一乘（ekayāna，唯一佛乘），內心堅定如磐石。依據樹林，眺望流水，宣揚皇家的恩澤。依據常法宣說安逸，召集尚未歸順的人。仁慈的風尚遍佈宇宙，佛法的光明照耀遠方。四面八方的光明相互連通，教化流佈沒有差別。在中路的區域聽取訴訟，在寶山的地方作出判決。無量的威德遠遠震懾城池山嶽，無礙的智慧洞察山河。因此，國土沒有兩種統治，車軌統一。日月重新煥發光芒，天地清明朗澈。六萬之眾，解除長期的圍困而歸順正道。十位仙人的徒弟，放棄大河而歸向佛法。不動之賢人不遠千里而來，意樂之哲人應感應而至。工匠們在尸城（Śiva-pura）帶著簡單的食物，敏捷的野獸在長源（Dīrghavāpi）奉上壺中的飲料。內外清明，表裡安泰。這實在是由於佛法的聲音傳遍四方，餘波向東傳播教化。君主至誠，群臣深深敬仰。秉承神聖的規範，消滅這些兇惡醜陋的事物。這哪裡是臣子的智慧和力量所能達到的呢？希望憑藉這一功勛，逐漸期望能夠更進一步。事先計劃凱旋的日子，一併用露布（古代一種文書）來上報。臣等死罪，死罪。

平魔赦文 門下，最初的區域同源而派別不同，洼地和高地交替興起，信仰和背離有千萬條道路。所以智勝（Jina，佛陀的稱號之一）標立宗派，經歷塵劫而登上三界之頂；登明開啟教化，經歷九個時期而未能統一。更何況邪惡之徒虛假的見解，在自然之源讚美賀刺犢（Harītaki，訶梨勒果，一種藥用植物），結成賊寇。

【English Translation】 English version: Following the wise plans of the past, we earnestly offered remonstrations, but our requests for exemption were not granted, so we silently acquiesced to the matters presented. Thus, the gate of nectar was opened, and the Eightfold Noble Path was proclaimed. The thousand-spoked wheel returned like a cloud, descending upon the Deer Park (Sārnāthā, the place where the Buddha first turned the Wheel of Dharma). The Four Heavenly Kings offered vessels into the Buddha's hands, and two merchants presented food at the Buddha's first acceptance of offerings. Therefore, according to the records of karmic actions and merits, Ājñāta Kauṇḍinya (the first of the five disciples) was the first to be rewarded; according to the opening of the true meaning and bestowal of rewards, Yaśa (a wealthy young man who later became a disciple) succeeded him. Some received glory because of their companions, and some felt grace because of their brothers. Even in the state of the first fruit (Srotaāpanna), one can make the village not mediocre; even in the state of the ten grounds (Daśa-bhūmi), one can manifest virtue. Following ancient rituals, we inspected the mountains in all directions, reorganized the troops in six cities, and governed the military affairs in eight countries. We addressed grievances above the Heaven of Thirty-three (Trayastriṃśa), and punished crimes below the nine levels of earth. We recruited heroes from all directions and gathered all nations at Vulture Peak (Gṛdhrakūṭa, the place where the Buddha often taught). People from remote areas came, and extraordinary individuals emerged bravely. Thus, we opened the treasure to relieve the poor and offered the three vehicles (trayāṇaṃ yānāṃ, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to provide for all the Buddha's disciples. We comforted the people, allowing them to settle down and restore their original businesses. Thus, we ourselves abide in the One Vehicle (ekayāna), and our hearts are as firm as a rock. Relying on the forest and gazing at the flowing water, we proclaim the imperial grace. Relying on the constant Dharma, we preach ease and summon those who have not yet submitted. The wind of benevolence spreads throughout the universe, and the light of the Dharma shines afar. The light from all directions connects with each other, and the teachings spread without distinction. We listen to lawsuits in the region of the middle road and make judgments in the place of the treasure mountain. The immeasurable power far震懾 the cities and mountains, and the unobstructed wisdom penetrates the mountains and rivers. Therefore, the country has no two rulers, and the cart tracks are unified. The sun and moon shine again, and the heaven and earth are clear and bright. Sixty thousand people abandoned the long siege and followed the right path. The disciples of ten immortals abandoned the great river and turned to the Dharma. The wise men of immovability came from afar, and the philosophers of joyful intention responded to the call. The craftsmen brought simple food to Śiva-pura, and the swift beasts offered drinks in pots at Dīrghavāpi. Inside and outside are clear, and the surface and the interior are peaceful. This is truly because the sound of the Dharma spreads in all directions, and the afterwaves spread eastward to teach. The ruler is sincere, and the officials deeply respect. Following the divine norms, we eliminate these fierce and ugly things. How could this be achieved by the wisdom and strength of the ministers? We hope that with this merit, we can gradually hope to go further. We plan the day of triumph in advance and report it together with the public announcement. We, your servants, deserve to die, deserve to die.

Edict for Subduing Demons Your Majesty, the initial regions share the same origin but have different branches, and the lowlands and highlands rise and fall alternately, with thousands of paths of faith and betrayal. Therefore, Jina (one of the titles of the Buddha) established the sect, passed through kalpas and ascended to the top of the three realms; Dengming opened the teachings, passed through nine periods and failed to unify. What's more, the evil disciples have false views, praising Harītaki (a medicinal plant) at the source of nature, and forming bandits.

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妄根。御形色于顛倒之境。以茲偏師抗衡中道。眷言二三良用憮然。自先帝升遐。寶曆無主。淳風漸虧靈教異設。偽魔乘間充斥神邑。假變真容妄談空有。驅役四生周還六趣。畔換欲天狼戾愛地。毒被邊荒虐流華夏。雖獫狁之侵宗周。兇奴之陵炎漢。未為喻也。朕以神昧主自幼齒參玄。弱冠從政。班名于大通之年。驅驟于賢劫之下。荷百億之重任。忝三界之特尊。人天樂推無所與讓。遂陟靈壇受茲封禪。顧惟多闕有慚庶政。明發孜孜不遑啟處。常恨封境未清正教無一。致使群生沉淪魔境。每一撫念用廢寢食。遂命將徴兵以清時難。上藉三昧之士。下憑六度之師。控清方夏大龕荒服。故六軍雷動則三有云消。慈施電馳則四兇面縛。降附若塵生擒萬計。唯波旬一人。單馬奔迸百道截羅組系不久。且令五道告清寰外咸一。思與天下同茲福慶。可大赦天下與同更始。改像教之號。為即真之歲。自二月八日昧爽已前系罔見徒悉皆原放。若為四魔所悟。浮游三界犯十惡五逆。毀經壞像。三世所作一切眾罪。能改過自新者。不問往愆。若亡命欲山挾藏奸器。百劫不自首者。伏罪如初。其殺父害君傷兄烝母。隨時投竄。以息后犯。其闡提一人不在赦書。擯罪遙責神速可乘。意驛遍告十方。主者施行。

即真元年二月八日。中書令

補處王臣逸多宣。

臣文殊等言。奉被詔書如右。臣聞毀忠謗善。經千葉而不無。邪臣逆子。歷百代而常有。是以三監流言。伏罪于明時。五百背道。甘誅于聖世。故王威必震。慶當於周邦。改教暫加。福歸於露鼓。伏惟陛下。慈兼百王智齊千聖。秉瑞靈津握圖玄化。出沒動于大千。馳騁應于群有。服微形以引愚迷。吼法音以振聾俗。至乃刎身志道釘體求經析骸質禽委命降獸。舍塵劫之危軀。收一生之妙質。龍潛四天利見閻浮。輕彼七寶重此一乘。撤玩深宮減膳河側。去寶冠于苦林。貿法衣于獵士。故能駕御四禪時乘六度。殄服群邪易於返掌。三界無熾然之警。四生絕沉溺之憂。方復情存解網誌尚宥愆。十八來蘇萬國幸甚。謹重申聞。請可付外施行。謹啟。

即真元年二月八日

侍中臣文殊師利　侍中臣薩陀波侖　黃門臣師子吼　黃門臣舍利弗　黃門臣須菩提

平心露布文

擬唯識道行軍府。謹奏平心露布事。

擬使持節儀同三司領十二住大將軍唯識道行軍元帥上柱國晉國公臣般若等言。臣聞四魔放命。歷代以之為鯁。五住遊魂。含識因其致患。是以三明聖智十力雄尊。莫不屢動偏師頻行薄伐。伏惟

陛下。乘大慈而啟運。應冥感而赴期。奄宅神區光臨法海。述前王之令

【現代漢語翻譯】 現代漢語譯本： 補處王臣逸多宣。

臣文殊（Manjusri，智慧的象徵）等言：『奉讀詔書如上。臣聽說誹謗忠臣、詆譭善良，即使經歷千年也無法杜絕；邪惡的臣子、叛逆的兒子，歷經百代也總是存在。因此，三監（殷紂王的三個諸侯）散佈謠言，最終在英明的時代伏罪；五百人背離正道，甘願在聖明的世道被誅殺。所以，君王的威嚴必須震懾四方，慶典應當在周朝舉行；改變教化即使是暫時的，福報也會歸於露鼓（地名）。』臣等伏惟陛下，慈悲之心勝過百王，智慧堪比千聖。秉持吉祥的靈符，掌握玄妙的教化，出沒于大千世界，馳騁應合於一切眾生。您隱沒尊貴的形體來引導愚昧迷惑之人，發出洪亮的法音來振聾發聵。乃至有割捨自身來立志求道，釘刺身體來尋求經典，剖析骸骨來餵養禽獸，委棄生命來降伏野獸的行為。捨棄塵世長劫的危脆之軀，收穫一生中微妙的本質。龍潛伏於四天王天，利益顯現在閻浮提（Jambudvipa，我們所居住的娑婆世界）。輕視七寶的財富，重視一乘佛法。減少深宮的玩樂，減少河邊的膳食。在苦行林捨棄寶冠，向獵人換取法衣。所以能夠駕馭四禪，時時奉行六度。降伏一切邪魔外道易如反掌。三界沒有熾盛的警報，四生（四種生命形式：胎生、卵生、濕生、化生）斷絕沉溺的憂慮。如今陛下又心懷解脫眾生的願望，志向是寬恕罪過，十八國來歸順，萬國都感到慶幸。臣等謹重再次稟告，請陛下批準交付有關部門施行。謹啟。

即真元年二月八日

侍中臣文殊師利（Manjusri） 侍中臣薩陀波侖（Satata Parin） 黃門臣師子吼（Simhanada，佛陀的稱號） 黃門臣舍利弗（Sariputra，佛陀的著名弟子） 黃門臣須菩提（Subhuti，佛陀的著名弟子）

平心露布文

擬唯識道行軍府。謹奏平心露布事。

擬使持節儀同三司領十二住大將軍唯識道行軍元帥上柱國晉國公臣般若（Prajna，智慧）等言：『臣聽說四魔（四種障礙修行的魔）放縱作亂，歷代都以此為禍患；五住地煩惱的遊魂，使有情眾生因此遭受痛苦。因此，具有三明（宿命明、天眼明、漏盡明）的聖智和具備十力（如來十種力）的雄尊，無不屢次調動偏師，頻繁進行征討。』臣等伏惟

陛下，您秉承大慈悲心而開創運勢，應和冥冥之中的感應而赴約而來。佔據神聖的區域，光臨佛法的海洋。繼承前代君王的法令

【English Translation】 English version: May the future Buddha's royal minister, Yiduo, proclaim.

Your ministers, Manjusri (symbol of wisdom), and others say: 'We respectfully receive the imperial edict as stated above. We have heard that slander against the loyal and defamation of the virtuous persist even after a thousand years; wicked ministers and rebellious sons are always present throughout hundreds of generations. Therefore, the Three Overseers (of the Shang Dynasty) spread rumors and were convicted in an enlightened era; five hundred who turned away from the path willingly accepted punishment in a sage's reign. Thus, the king's authority must be awe-inspiring, and celebrations should be held in the Zhou Dynasty; even a temporary change in teachings will bring blessings to Lu Gu (place name).' We humbly believe that Your Majesty's compassion surpasses that of a hundred kings, and your wisdom equals that of a thousand sages. You hold auspicious spiritual talismans and grasp the profound transformations, appearing and disappearing in the great chiliocosm, responding and adapting to all beings. You conceal your noble form to guide the ignorant and deluded, and utter the resounding Dharma to awaken the deaf and benighted. There are even those who sacrifice themselves to aspire to the Way, pierce their bodies to seek scriptures, dissect their bones to feed birds and beasts, and relinquish their lives to subdue wild animals. They abandon the perilous and fragile bodies of countless kalpas (aeons) and attain the wondrous essence of a single lifetime. The dragon lies hidden in the Four Heavenly Kings' Heaven, and its benefits manifest in Jambudvipa (the world we live in). You disregard the wealth of the seven treasures and value the One Vehicle (Ekayana) of Buddhism. You reduce the pleasures of the deep palace and decrease the meals by the river. You relinquish the jeweled crown in the ascetic forest and exchange your royal robes for Dharma garments with a hunter. Therefore, you are able to master the Four Dhyanas (meditative states) and constantly practice the Six Paramitas (perfections). Subduing all heretics and demons is as easy as turning your palm. The Three Realms (of Desire, Form, and Formlessness) are free from the alarm of blazing fires, and the Four Births (of womb-born, egg-born, moisture-born, and transformation-born) are rid of the worry of drowning. Now, Your Majesty cherishes the desire to liberate beings and aspires to pardon transgressions. Eighteen countries come to submit, and all nations feel fortunate. We respectfully report again, requesting Your Majesty's approval to hand it over to the relevant departments for implementation. Respectfully submitted.'

Eighth day of the second month of the first year of Jizhen

Attendant Minister Manjusri (Manjusri), Attendant Minister Satata Parin, Yellow Gate Minister Simhanada (a title of the Buddha), Yellow Gate Minister Sariputra (a famous disciple of the Buddha), Yellow Gate Minister Subhuti (a famous disciple of the Buddha)

Memorial of Peaceful Mind

Intended for the Army Headquarters of the Consciousness-Only Path. Respectfully reporting the matter of the Memorial of Peaceful Mind.

Intended for the Special Envoy, Equal to the Three Excellencies, Leading the Twelve Abodes, Great General, Commander of the Consciousness-Only Path Army, Supreme Pillar of the State, Duke of Jin, Minister Prajna (wisdom), and others say: 'We have heard that the Four Maras (demons that hinder practice) run rampant, and generations have considered them a scourge; the wandering souls of the Five Aggregates of Attachment cause sentient beings to suffer. Therefore, the holy wisdom with the Three Clear Knowledges (of past lives, divine eye, and extinction of outflows) and the majestic honored ones with the Ten Powers (of a Tathagata) have all repeatedly mobilized auxiliary troops and frequently conducted expeditions.' We humbly believe that

Your Majesty, you have initiated an era with great compassion and responded to the unseen influences by coming to this appointment. You occupy the sacred region and grace the ocean of Dharma. You continue the decrees of the former kings.

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典。演眾妙于圓音。考列聖之玄謀。會群生於凈國。三千剎土共稟威靈。百億類洲同遵聲教。唯有偽心主阿黎耶識。擅假名器叨竊生民。跨有干城綿歷年祀。逐窮迷於夢境。長夜不歸。縱極亂于空花。終年如醉。推攀緣為蕃屏之任。引戲論為帷幄之臣。陷溺黎元干擾鋒鏑。

陛下應真理物調俗御民。念此鯨鯢愍斯塗炭。遂詔臣揚旌色野問罪心庭。臣敢效庸虛稟承奇略。去四月十六日。軍次心境。即以其夜初更。與賊相見。臣於是潛機密會玄契冥馳。集戈船於六度之津。命戎車於一乘之轍。屯營三月。揚清梵以申威。列陣九旬。擊鳴鐘而作氣。阿黎耶識。固重昏而莫曉。執窮計而不移。譬螳螂之拒輪。等蜂䘍之含毒。乃遣偽恒行大將軍阿陀那識。率無明之子弟。恃無賴之胸衿。據守干城與臣抗敵。又遣偽自性大都督迦毗羅仙偽執此大將軍迦旃延子。招引烏合聚結蟻徒。搖盪邊陲激揚聲勢。臣遂分佈諸將指麾籌策。遣擬使持節拔塵大將軍領四念處。諸軍事率道品縣開國公臣求知。擬使持節寧境大將軍領八正道諸軍事通真縣開國公臣如實知。部勒驍雄星流電轉。從方便諸道。靜緣邊之界。臣求知等尋名討義躡影追蹤。乍橫行於密宮之間。或轉戰于鄰虛之隙。事窮理絕域盡途殫。冥宗所以冰消。數論於斯瓦解。迦毗羅等

知大乘之有在。識玄統之所歸。各將羸卒數千。咸來請命。臣哀其晚悟。許以自新。即令慈悲觀道士畢無緣隨便安養。偽諫議大夫郅諦。懷逸群之思。負出世之奇。將全國以效忠。返危身之被系臣。以此月十五日夜。挾中軍之勇氣。乘外敵之離心。手抗干戈躬先士卒。爰命擬使持節兜率大將軍娑婆道招慰大使上柱國翅頭末開國公臣阿逸多。擬使持節閻浮大將軍天竺大都督天竺諸軍事上柱國富婁沙。開國公臣婆藪槃豆。並以道邁三空神遊四辯。使其招揚勝負曉喻是非。又遣擬使持節平等大將軍兼行軍長史上柱國清涼縣開國公臣正念。擬使持節遍滿大將軍兼行軍司馬上柱國常樂縣開國公真如。與臣表裡玄同更相應接。於斯時也。邊秋氣爽塞月光寒。旌旗共雲漢齊高。鋒鍔與霜天比凈。披弘誓駕圓通。超兩觀而爭前。排千門而併入。雖生死無際。一念睹其濱涯。塵勞有儔。須臾見其崩潰。偽丞相陳顯偽僕射。慮思無計。求生闔門自縊。偽司空師子鎧偽司隸達磨多羅。各擁余師自嬰深壘。狐疑競起猜詐萌生。忍顛危而不見扶。遂淪亡而莫能濟。阿陀那與其偽主。外無強援內寡深謀。師旅困窮城池陷露。君臣失色進退無依。銜璧叩頭輿[打-丁+親]待罪。臣即梟陀那之首。釋郅諦之囚。廢彼昏王立其賢嗣。方使宗禋不絕。永為

【現代漢語翻譯】 現代漢語譯本 得知大乘佛法的確存在，明白玄妙的佛法最終歸宿。他們各自率領數千殘兵前來（此處原文缺失，無法翻譯）。我憐憫他們覺悟太晚，允許他們改過自新。隨即命令慈悲觀道士畢無緣隨意安頓他們。偽諫議大夫郅諦，懷有超越常人的思想，肩負著出世的奇異才能，打算將整個國家獻出來以效忠，從而擺脫自身被囚禁的境地。于本月十五日夜裡，憑藉中軍的勇氣，利用外敵的離心，手持武器親自率領士兵。於是命令擬任使持節兜率大將軍娑婆道招慰大使上柱國翅頭末開國公阿逸多（彌勒菩薩的梵文音譯），擬任使持節閻浮大將軍天竺大都督天竺諸軍事上柱國富婁沙開國公婆藪槃豆（世親菩薩的梵文音譯），憑藉他們通達三界空性的智慧，以及神遊四辯的才能，讓他們去宣揚勝負，曉喻是非。又派遣擬任使持節平等大將軍兼行軍長史上柱國清涼縣開國公正念，擬任使持節遍滿大將軍兼行軍司馬上柱國常樂縣開國公真如，與我內外思想一致，互相配合。在這個時候，邊境秋高氣爽，塞外月光明亮而寒冷。旌旗與天上的銀河一樣高，鋒利的刀劍與寒冷的霜天一樣潔凈。他們披著弘大的誓願，憑藉圓融通達的智慧，超越二觀（空觀和有觀）而爭先恐後，衝破千重門而並肩進入。即使生死沒有邊際，也能在一念之間看到它的盡頭；即使塵世的煩惱眾多，也能在須臾之間看到它的崩潰。偽丞相陳顯、偽僕射，思慮無計可施，爲了求生全家自縊。偽司空師子鎧、偽司隸達磨多羅（佛護的梵文音譯），各自擁兵自守于堅固的堡壘之中。狐疑競相產生，猜疑欺詐開始萌生，忍受著危亡的境地卻看不到有人扶持，最終淪落滅亡而沒有人能夠救濟。阿陀那和他的偽主，對外沒有強大的援助，對內缺少深遠的謀略。軍隊困頓疲憊，城池陷落暴露。君臣驚慌失色，進退無路，口銜玉璧叩頭，抬著棺材等待罪責。我隨即斬殺了阿陀那的首級，釋放了郅諦的囚禁，廢黜了那個昏庸的君王，擁立了他的賢能後嗣，才能夠使宗廟祭祀不致斷絕，永遠成為……

【English Translation】 English version Knowing that Mahayana truly exists, understanding where the profound teachings ultimately lead. Each of them led several thousand defeated soldiers to come (missing content in the original text, unable to translate). I pitied their late awakening and allowed them to reform themselves. Immediately, I ordered the compassionate Buddhist monk Bi Wuyuan to settle them at will. The false advisor-in-chief Zhi Di, harboring extraordinary thoughts and bearing the unique talent of transcending the world, intended to offer the entire country to show loyalty, thereby escaping his own imprisonment. On the night of the fifteenth of this month, relying on the courage of the central army and taking advantage of the enemy's disunity, he personally led the soldiers with weapons in hand. Thereupon, I ordered the appointed Special Envoy, Great General Doushuai, Sopo Dao Pacification Ambassador, Supreme Pillar of the State, and Founding Duke of Chitoumo, A Yiduo (Sanskrit transliteration of Maitreya Bodhisattva), and the appointed Special Envoy, Great General of Jambudvipa, Grand Commander-in-Chief of Tianzhu, Military Affairs of Tianzhu, Supreme Pillar of the State, and Founding Duke of Fu Lou Sha, Posu Pandou (Sanskrit transliteration of Vasubandhu Bodhisattva), relying on their wisdom that penetrates the emptiness of the three realms and their talent of traveling through the four forms of eloquence, to let them proclaim victory and defeat, and explain right and wrong. I also sent the appointed Special Envoy, Great General of Equality, concurrently Military Chief Historian, Supreme Pillar of the State, and Founding Duke of Qingliang County, Zheng Nian, and the appointed Special Envoy, Great General of Pervasion, concurrently Military Chief Secretary, Supreme Pillar of the State, and Founding Duke of Changle County, Zhen Ru, who shared the same inner thoughts as me and cooperated with each other. At this time, the border autumn was crisp and refreshing, and the moonlight in the frontier was bright and cold. The banners were as high as the Milky Way in the sky, and the sharp swords were as clean as the cold frost. They wore the grand vows and relied on the wisdom of perfect understanding, surpassing the two views (the view of emptiness and the view of existence) to compete for the lead, breaking through thousands of gates and entering side by side. Even if birth and death are boundless, one can see its end in a single thought; even if the troubles of the world are numerous, one can see its collapse in an instant. The false Prime Minister Chen Xian and the false Minister of Works, having no plan to resort to, hanged themselves with their families to seek survival. The false Minister of Public Works Shi Zikai and the false Minister of Justice Damo Duoluo (Sanskrit transliteration of Dharmatrata), each held their troops and defended themselves in strong fortresses. Doubts arose one after another, and suspicion and deceit began to sprout, enduring the dangerous situation but seeing no one to support them, and eventually falling into destruction without anyone being able to save them. Atuona and his false lord, without strong external assistance and lacking profound internal strategies. The army was exhausted and tired, and the city was captured and exposed. The rulers and ministers were frightened, unable to advance or retreat, holding jade discs in their mouths and kowtowing, carrying coffins and awaiting punishment. I then beheaded Atuona, released Zhi Di from prison, deposed that昏庸fatuitous king, and established his virtuous successor, so that the ancestral temple sacrifices would not be cut off and would forever become...

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茅土之君。世德相承。恒修職貢之禮。於是氛祲開蕩。若和氣之泮春冰。丑穢殲夷。似涼風之卷秋籜。六根超絕。不開亭障之虞三界寂寥。無復風塵之警。斯乃威光遠被士眾齊心。豈臣微劣所能致此。不勝慶快之至。謹遣厚德府別將臣隰重知奉露布。馳驛以聞。

廣弘明集卷第二十九 大正藏第 52 冊 No. 2103 廣弘明集

廣弘明集統歸篇第十卷三十

大唐西明寺沙門釋道宣撰晉沙門支道林贊佛詩(八首)晉沙門支遁詠懷大德禪思山居詩(十首)晉沙門釋慧遠唸佛三昧詩序(並佛菩薩贊)晉王齊之念佛三昧詩齊王元長法樂哥詞(十二章)梁武述三教詩梁昭明開善寺法會詩梁簡文望同泰寺浮圖詩(並和五首)簡文詠五陰識文梁劉孝綽百論舍罪福詩梁簡文蒙華林園戒詩梁昭明講訖賦三十韻詩梁簡文預懺直疏詩(並和)梁簡文出興業寺講詩梁元帝和五明集詩梁昭明鐘山解講諸人和詩梁皇太子八關夜述游四城門詩(並和)梁簡文游光宅寺詩梁簡文被幽述志詩(四首)梁沉隱侯臨終遺上表宋謝靈運臨終詩陳沙門釋智愷臨終詩陳何處士遊山寺並雜詩(四首)陳姚察游明慶寺悵然懷古陳尚書令江總游攝山寺詩(並序和十首)陳江令游武窟山寺詩(並和)北齊盧思道從駕大慈照寺詩(並序)陳張君

【現代漢語翻譯】 現代漢語譯本： '茅土之君（地方的統治者）。世代積累德行互相繼承。經常修治進貢的禮節。因此污濁之氣消散開闊盪滌。好像溫暖的和風融化春天的冰一樣。醜陋污穢被消滅清除。像是涼爽的風捲走秋天的落葉。六根（眼、耳、鼻、舌、身、意）超越隔絕。沒有亭障（阻礙）的憂慮。三界（欲界、色界、無色界）寂靜空虛。不再有風塵（世俗）的驚擾。這都是因為您的威望和光芒遠播，所有的人都齊心協力。哪裡是我這樣微不足道的人所能做到的呢？我感到無比的慶幸和快樂。謹派遣厚德府的別將臣子隰重知，恭敬地奉上戰勝的捷報。快馬加鞭地報告給您。'

'廣弘明集 卷第二十九' '大正藏第 52 冊 No. 2103 廣弘明集'

'廣弘明集統歸篇第十卷三十'

'大唐西明寺沙門釋道宣撰晉沙門支道林贊佛詩(八首)晉沙門支遁詠懷大德禪思山居詩(十首)晉沙門釋慧遠唸佛三昧詩序(並佛菩薩贊)晉王齊之念佛三昧詩齊王元長法樂哥詞(十二章)梁武述三教詩梁昭明開善寺法會詩梁簡文望同泰寺浮圖詩(並和五首)簡文詠五陰識文梁劉孝綽百論舍罪福詩梁簡文蒙華林園戒詩梁昭明講訖賦三十韻詩梁簡文預懺直疏詩(並和)梁簡文出興業寺講詩梁元帝和五明集詩梁昭明鐘山解講諸人和詩梁皇太子八關夜述游四城門詩(並和)梁簡文游光宅寺詩梁簡文被幽述志詩(四首)梁沉隱侯臨終遺上表宋謝靈運臨終詩陳沙門釋智愷臨終詩陳何處士遊山寺並雜詩(四首)陳姚察游明慶寺悵然懷古陳尚書令江總游攝山寺詩(並序和十首)陳江令游武窟山寺詩(並和)北齊盧思道從駕大慈照寺詩(並序)陳張君

【English Translation】 English version: 'The ruler of this land. Whose virtue has been passed down through generations. Constantly maintains the rites of tribute. Therefore, the foul atmosphere is cleared away, like the warm breeze melting the spring ice. Ugliness and filth are eliminated, like the cool wind sweeping away autumn leaves. The six senses (eye, ear, nose, tongue, body, and mind) are transcended and isolated, without the worry of barriers. The three realms (desire realm, form realm, and formless realm) are quiet and empty, without the disturbance of worldly affairs. This is all due to your prestige and radiance spreading far and wide, and all the people working together with one heart. How could I, such an insignificant person, achieve this? I feel extremely fortunate and happy. I respectfully dispatch my subordinate Xi Zhongzhi, the lieutenant general of Houde Prefecture, to respectfully present the victory report. And report it to you with haste.'

'Guang Hong Ming Ji Volume 29' 'Taisho Tripitaka Volume 52 No. 2103 Guang Hong Ming Ji'

'Guang Hong Ming Ji Comprehensive Collection, Volume 10, Chapter 30'

'Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty, Praise of Buddha Poems by Shramana Zhi Daolin of the Jin Dynasty (8 poems), Poems of Aspiration and Meditation on Mountain Dwelling by Shramana Zhi Dun of the Jin Dynasty (10 poems), Preface to the Samadhi of Buddha Recitation by Shramana Shi Huiyuan of the Jin Dynasty (with Praises of Buddhas and Bodhisattvas), Poems of Samadhi of Buddha Recitation by Wang Qizhi of the Jin Dynasty, Songs of Dharma Joy by Wang Yuanchang of the Qi Dynasty (12 chapters), Poems on the Three Teachings by Emperor Wu of the Liang Dynasty, Poems on the Dharma Assembly at Kaisan Temple by Prince Zhaoming of the Liang Dynasty, Poems on Gazing at the Pagoda of Tongtai Temple by Emperor Jianwen of the Liang Dynasty (with 5 matching poems), Poems on the Five Skandhas and Consciousness by Emperor Jianwen, Poems on Relinquishing Sin and Blessing from the Hundred Treatises by Liu Xiaochuo of the Liang Dynasty, Poems on Receiving Precepts in Hualin Garden by Emperor Jianwen, Poems on the Completion of Lectures (30 rhymes) by Prince Zhaoming, Poems on Preliminary Confession and Direct Commentary by Emperor Jianwen (with matching poems), Poems on Giving Lectures at Xingye Temple by Emperor Jianwen, Poems Matching the Five Bright Collections by Emperor Yuan of the Liang Dynasty, Poems by Various People on Explaining Lectures at Zhongshan by Prince Zhaoming, Poems on Nightly Narration of the Eight Precepts and Touring the Four City Gates by Crown Prince of the Liang Dynasty (with matching poems), Poems on Touring Guangzhai Temple by Emperor Jianwen, Poems on Expressing Aspirations While Imprisoned by Emperor Jianwen (4 poems), Final Memorial Presented by Marquis Shenyin of the Liang Dynasty, Final Poems by Xie Lingyun of the Song Dynasty, Final Poems by Shramana Shi Zhikai of the Chen Dynasty, Poems on Touring Mountain Temples and Miscellaneous Poems by He Chushi of the Chen Dynasty (4 poems), Poems on Touring Mingqing Temple and Regretfully Remembering the Past by Yao Cha of the Chen Dynasty, Poems on Touring Sheshan Temple by Jiang Zong, Minister of the Chen Dynasty (with preface and 10 matching poems), Poems on Touring Wukushan Temple by Jiang Ling of the Chen Dynasty (with matching poems), Poems on Following the Emperor to Daci Zhao Temple by Lu Sidao of the Northern Qi Dynasty (with preface), Zhang Jun of the Chen Dynasty'

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祖雜詩(三首並贊和)周沙門釋亡名五苦詩(六首)隋煬帝遊方山靈巖寺詩(並和)隋煬帝升樓望春燈詩(並和)隋著作王胄述凈名詩隋薛道衡入鳳林寺詩(唐文帝暮冬過寺一首)唐文帝游并州大興國寺(二首詩)今上游京師大慈恩寺(並和詩)唐常州宣法師詠高僧唐宣法師游東山尋殊曇二法師

四月八日贊佛詩

東晉沃洲山沙門支道林

三春迭云謝。首夏含朱明。祥祥令日泰。朗朗玄夕清。菩薩彩靈和。眇然因化生。四王應期來。矯掌承王形。飛天鼓弱羅。騰擢散芝英。緣瀾頹龍首。漂蕊翳流冷。芙蕖育紳葩。傾柯獻朝榮。芳津霧四境。甘露凝玉瓶。珍祥盈四八。玄黃曜紫庭。感隆非情想。恬怕無所營。玄根民靈府。神條秀形名。圓光朗東旦。金姿艷春精。含和總八音。吐納流芳馨。跡隨因質浪。心與太虛冥。六度啟窮俗。八解濯世纓。慧澤融無外。空同妄化情。

詠八日詩三首

大塊揮冥樞。昭昭兩儀映。萬品誕游華。澄清凝玄聖。釋迦乘靈會。圓神秀機正。交養衛恬和。靈知溜性命。動為務下尸。寂為無中鏡。

真人播神化。流渟良有因。龍潛兜術邑。漂景閻浮濱。佇駕三春謝。飛轡朱明旬。八維披重靄。九霄落芳津。玄祇獻萬舞。般遮奏伶倫。淳白凝神宇。蘭泉渙色身

【現代漢語翻譯】 現代漢語譯本：

祖雜詩（三首並贊和）周朝沙門釋亡名，五苦詩（六首），隋煬帝遊方山靈巖寺詩（並和），隋煬帝升樓望春燈詩（並和），隋朝著作王胄述凈名詩，隋朝薛道衡入鳳林寺詩（唐文帝暮冬過寺一首），唐文帝游并州大興國寺（二首詩），今上游京師大慈恩寺（並和詩），唐常州宣法師詠高僧，唐宣法師游東山尋殊曇二法師。

四月八日贊佛詩

東晉沃洲山沙門支道林

三春更迭，雲彩消逝。初夏到來，充滿紅色光明。吉祥的日子泰然安寧，明亮的夜晚清澈透明。菩薩的彩色光芒和諧，渺小而因變化而生。四大天王應時而來，舉起手掌承托著王子的身形。飛天奏響樂器，騰空散落芝草的精華。緣著欄桿，龍首傾頹，漂浮的花蕊遮蔽了流動的清冷。芙蓉生長著美好的花朵，傾斜的樹枝獻上早晨的榮光。芬芳的液體像霧一樣瀰漫四周，甘甜的露水凝結在玉瓶中。珍貴的吉祥充滿四月八日，玄妙的光芒照耀著紫色的庭院。感應的隆盛不是情感所能想像的，恬淡寂靜沒有什麼可以經營的。玄妙的根源在於民眾的靈府，神奇的枝條顯現出美好的形名。圓滿的光芒照亮東方的早晨，金色的姿態艷麗如春天的精華。包含和諧，總括八音，吐納之間流淌著芬芳的氣息。軌跡隨著因緣的波浪而動，心與太虛融為一體。六度（paramita）開啟困頓的世俗，八解（vimoksha）洗滌世間的束縛。智慧的恩澤融化于無形之外，空虛相同，妄想變化的情感。

詠八日詩三首

大自然揮動著幽冥的樞紐，明亮的兩儀相互輝映。萬物誕生，遊動著光華，澄清凝結著玄妙的聖潔。釋迦牟尼佛（Sakyamuni）乘坐著神聖的集會，圓滿的神靈顯現出精妙的機能。相互滋養，衛護恬靜和諧，靈妙的智慧滋養著性命。動是致力於低下的形骸，寂靜是無中生有的鏡子。

真人傳播著神妙的教化，流動和停滯都有其原因。龍潛藏在兜率天（Tushita）的都邑，身影漂流在閻浮提（Jambudvipa）的岸邊。等待著三春的消逝，飛馳在朱明的時節。八方都披著重重的雲靄，九霄都灑落著芬芳的液體。玄妙的神祇獻上萬舞，般遮（Pancala）奏響伶倫的樂曲。純潔的白色凝聚著神聖的宇宙，蘭花的泉水洗滌著色身。

【English Translation】 English version:

Miscellaneous Poems by Zu (3 poems with praise and response), Poems on the Five Sufferings (6 poems) by Monk Shi Wangming of the Zhou Dynasty, Poems on Emperor Yang of the Sui Dynasty's Visit to Fangshan Lingyan Temple (with responses), Poems on Emperor Yang of the Sui Dynasty Ascending a Tower to View Spring Lanterns (with responses), Poems on Vimalakirti Sutra by Wang Zhou, a writer of the Sui Dynasty, Poems on Xue Daoheng's Entry into Fenglin Temple (one poem by Emperor Wen of the Tang Dynasty on visiting the temple in late winter), Poems on Emperor Wen of the Tang Dynasty's Visit to Daxingguo Temple in Bingzhou (2 poems), Poems on the Current Emperor's Visit to Daci'en Temple in the Capital (with responding poems), Poems on Eminent Monks by Dharma Master Xuan of Changzhou in the Tang Dynasty, Dharma Master Xuan of the Tang Dynasty's Visit to Dongshan to Seek Dharma Masters Shu and Tan.

Ode to the Buddha on the Eighth Day of the Fourth Month

By Zhi Daolin, a Monk of Wozhou Mountain in the Eastern Jin Dynasty

The three springs alternate and clouds depart. Early summer arrives, filled with vermilion light. Auspicious days are peaceful and serene, bright nights are clear and transparent. The Bodhisattva's colorful radiance is harmonious, subtle and born of transformation. The Four Heavenly Kings arrive on time, raising their palms to support the prince's form. Flying deities play instruments, soaring and scattering the essence of ganoderma. Leaning against the railing, the dragon's head droops, floating petals obscure the flowing coolness. Lotuses grow beautiful blossoms, leaning branches offer morning glory. Fragrant liquid like mist permeates the surroundings, sweet dew condenses in jade bottles. Precious auspiciousness fills the eighth day of the fourth month, profound radiance illuminates the purple courtyard. The abundance of feeling is beyond imagination, tranquility and stillness have nothing to manage. The profound root lies in the people's spiritual abode, the divine branch reveals a beautiful form and name. The perfect light illuminates the eastern dawn, the golden form is as beautiful as the essence of spring. Containing harmony, encompassing the eight tones, exhaling and inhaling flows with fragrant breath. Traces follow the waves of causes and conditions, the mind merges with the great void. The Six Perfections (paramita) open up the distressed world, the Eight Liberations (vimoksha) wash away worldly bonds. The grace of wisdom melts beyond form, emptiness is the same, deluded emotions transform.

Three Poems on the Eighth Day

Nature wields the pivot of darkness, the bright yin and yang reflect each other. Myriad things are born, moving with splendor, clarity condenses profound holiness. Sakyamuni Buddha rides the sacred assembly, the perfect spirit reveals subtle functions. Nurturing each other, protecting tranquility and harmony, spiritual wisdom nourishes life. Movement is devoted to the lowly body, stillness is a mirror born from nothing.

The True Man spreads divine teachings, flow and stillness have their reasons. The dragon hides in the city of Tushita, its shadow drifts on the shore of Jambudvipa. Waiting for the passing of the three springs, galloping in the season of vermilion light. All directions are covered with heavy clouds, the nine heavens scatter fragrant liquid. Mysterious deities offer myriad dances, Pancala plays the music of Linglun. Pure white condenses the sacred universe, orchid springs wash the colored body.

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。投步三才泰。揚聲五道泯。不為故為貴。忘奇故奇神。

緬哉玄古思。想托因事生。相與圖靈器。像也像彼形。黃裳羅帕質。元服拖緋青。神為恭者惠。跡為動者行。虛堂陳樂餌。蔚然起奇榮。疑似垂巇微。我諒作者情。於焉遺所尚。蕭心凝太清。

五月長齋詩

炎精育仲氣。朱離吐凝陽。廣莫潛源變。凱風乘和翔。令月肇清齋。德澤潤無疆。四部欽嘉期。潔己升虛堂。靜晏和春暉。夕惕厲秋霜。蕭條詠林澤。恬愉味城傍。逸容研沖頤。彩彩運宮商。匠者握神標。乘風吹玄芳。淵汪道行深。婉婉化理長。亹亹維摩靈。德音暢遊方。罩牢妙傾玄。絕致由近臧。略略微容簡。八言振道綱。掇煩練陳句。臨危折婉章。浩若驚飆散。冏若揮夜光。寓言豈所託。意得筌自喪。沾濡妙習融。靡靡輕塵亡。蕭索情牖頹。寥朗神軒張。誰謂冥津遐。一悟可以抗。愿為海游師。桌柁入滄浪。騰波滲漂客。玄歸會道場。

八關齋詩序

間與何驃騎期當爲合八關齋。以十月二十二日。集同意者。在吳縣土山墓下。三日清晨為齋。始道士白衣凡二十四人。清和肅穆莫不靜暢。至四日朝。眾賢各去。余既樂野室之寂。又有掘藥之懷。遂便獨住。於是乃揮手送歸。有望路之想。靜拱虛房。悟外身之真。登山採集巖

【現代漢語翻譯】 投足於天地人三才之間，一切安泰；揚聲說法，使地獄、餓鬼、畜生、阿修羅、人道五道之苦泯滅。不刻意去做，才是真正的可貴；忘卻奇異，才能達到真正的奇異之神妙。

遙想那玄遠古老的思想，往往因事而生。於是大家共同描繪那神靈的器物，所描繪的，也只是它的外形。黃色的裙裳，羅帕的質地；玄色的禮服，拖著緋紅青色的色彩。神靈會庇佑那些恭敬的人，功績為那些行動的人所成就。空曠的殿堂陳列著音樂的誘餌，盛大地興起奇異的光榮。似是而非之處，隱藏著細微的裂縫，我體諒作者的情感。於是拋棄了所崇尚的，使空曠的心靈凝聚于太清之境。

五月長齋詩

炎熱的太陽孕育著夏至之氣，朱離星散發著凝聚的陽氣。廣漠的北方，潛藏的源頭發生著變化；和暖的南風，乘著和諧之氣飛翔。美好的月份開始了清齋，恩德和澤潤澤著無邊的疆域。四部大眾欽佩這美好的時期，潔凈自身，升入空曠的殿堂。安靜平和如同春天的陽光，夜晚警惕如同秋天的寒霜。在蕭條中吟詠林澤，在恬淡愉快中品味城郭。安逸的容顏，研究著虛靜的修養；絢麗多彩的音韻，執行著宮商角徵羽。工匠掌握著神奇的標尺，乘著風吹送著玄妙的芬芳。深淵般廣闊，是道行深遠；委婉而美好，是化育的道理長久。勤勉啊，維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）的精神，美好的言辭暢遊於四方。籠罩一切，巧妙地傾吐玄機；達到極致，從近處蘊藏。簡略啊，細微的容貌簡樸；八個字（可能指八關齋戒）振興著道的綱領。選取繁瑣，錘鍊陳舊的語句；面臨危難，折服委婉的文章。浩大如同驚風飄散，明亮如同揮動夜光。寄託言語又有什麼用呢？得到了意思，魚筌自然被拋棄。沾濡于微妙的習性，融會貫通；細微的輕塵，消亡殆盡。蕭索的情感之窗頹敗，空曠明朗的神識之軒敞開張。誰說冥途遙遠呢？一旦領悟，就可以抗衡。愿做渡海的導師，搖動船舵進入滄浪。使騰涌的波濤滲透漂泊的客人，最終迴歸于玄妙，會合于道場。

八關齋詩序

我與何驃騎約定共同舉行八關齋（Astanga-samvaropavasatha，佛教的一種齋戒儀式，在家居士體驗出家生活的一種方式）。在十月二十二日，聚集志同道合的人，在吳縣土山墓下。從二十三日清晨開始守齋。道士、白衣（指居士）共有二十四人。清凈平和，肅穆安靜，沒有誰不感到舒暢。到二十四日早晨，各位賢士各自離去。我既喜愛野外房舍的寂靜，又有挖掘草藥的想法，於是就獨自住下。於是在揮手送別歸去的人們，心中充滿了遙望道路的思緒。安靜地拱手于空曠的房中，領悟到身外之真。登山採集巖

【English Translation】 Stepping into the realm of the Three Powers (Heaven, Earth, and Humanity), everything is peaceful and prosperous; raising the voice to proclaim the Dharma, causing the suffering of the Five Paths (hell, hungry ghosts, animals, asuras, and humans) to cease.

Longing for those profound and ancient thoughts, which often arise from events. Thus, everyone together depicts that spiritual instrument, what is depicted is only its outer form. Yellow skirts, the texture of silk; dark ceremonial robes, trailing crimson and cyan colors. The gods will bless those who are respectful, achievements are accomplished by those who act. Empty halls display musical lures, grandly rising with strange glory. In places that seem right but are not, subtle cracks are hidden, I understand the author's feelings. Thus, abandoning what is esteemed, causing the empty heart to condense in the realm of Supreme Purity.

Poem for the Five-Month Vegetarian Fast

The scorching sun nurtures the Qi of the summer solstice, the star of Zhu Li emits condensed Yang Qi. In the vast north, the hidden source is changing; the warm south wind rides the harmonious Qi and soars. The auspicious month begins the pure fast, grace and blessings moisten the boundless territory. The four assemblies admire this auspicious period, purify themselves, and ascend to the empty hall. Quiet and peaceful like the spring sunshine, vigilant at night like the autumn frost. In desolation, sing of the forests and marshes, in tranquility and joy, savor the city. Relaxed countenance, studying the cultivation of emptiness; colorful and brilliant sounds, running through the five tones. The craftsman holds the magical standard, riding the wind and blowing the mysterious fragrance. As vast as an abyss, is the depth of the path; gentle and beautiful, is the length of the transforming principle. Diligent, the spirit of Vimalakirti (a lay Buddhist figure known for his wisdom and eloquence), beautiful words travel in all directions. Enveloping everything, skillfully pouring out the mysteries; reaching the ultimate, hidden from nearby. Brief, the subtle appearance is simple; eight words (possibly referring to the Eight Precepts) revitalize the outline of the path. Selecting the tedious, refining the old sentences; facing danger, subduing the subtle articles. Vast like a storm scattering, bright like waving the night light. What is the use of entrusting words? Having obtained the meaning, the fish trap is naturally discarded. Immersed in the subtle habits, blending and penetrating; subtle light dust, completely disappears. The desolate window of emotion collapses, the empty and bright pavilion of the spirit opens wide. Who says the underworld is far away? Once enlightened, one can contend. I wish to be a guide across the sea, rocking the rudder into the vast waves. Causing the surging waves to penetrate the drifting guests, ultimately returning to the mysterious, meeting in the Dao field.

Preface to the Poem on the Eight-Precepts Fast

I made an appointment with General He to jointly observe the Eight-Precepts Fast (Astanga-samvaropavasatha, a type of Buddhist observance where lay practitioners experience monastic life). On the twenty-second day of October, we gathered like-minded people at the tomb under Tushan Mountain in Wu County. Starting from the morning of the twenty-third, we began the fast. Daoists and laypeople numbered twenty-four in total. Pure and peaceful, solemn and quiet, no one did not feel comfortable. On the morning of the twenty-fourth, the worthy ones departed. I both loved the quiet of the field house and had the idea of digging for herbs, so I stayed alone. Thus, waving goodbye to those returning, my heart was filled with thoughts of gazing at the road. Quietly folding my hands in the empty room, I realized the truth beyond the body. Climbing the mountain to collect rocks

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水之娛。遂援筆染翰。以尉二三之情。

八關齋詩三首

建意營法齋。里仁揳明疇。相與期良晨。沐浴造閑丘。穆穆升堂賢。皎皎清心修。窈窕八關客。無楗自綢繆。寂默五習真。亹亹糲心柔。法鼓進三勸。激切清訓流。悽愴愿弘濟。闔堂皆同舟。明明玄表聖。應此童蒙求。存誠夾室裡。三界贊清休。嘉祥歸宰相。藹若慶雲浮。

三悔啟前朝。雙懺暨中夕。鳴禽戒朗旦。備禮寢玄役。蕭索庭賓離。飄飖隨風適。踟躕岐路嵎。揮手謝中析。輕軒馳中田。習習陵電擊。息心投佯步。零零振金策。引領望徵人。悵恨孤思積。咄矣形非我。外物固已寂。吟詠歸虛房。守真玩幽賾。雖非一往游。且以閑自釋。

靖壹潛蓬廬。愔愔詠初九。廣漠排林篠。流飆灑隙牖。從容遐想逸。採藥登崇阜崎嶇升千尋。蕭條臨萬畝。望山樂榮松。瞻澤哀素柳。解帶長陵岐。婆娑清川右。冷風解煩懷。寒泉濯溫手。寥寥神氣暢。欽若磐春藪。達度冥三才。恍惚喪神偶。遊觀同隱丘。愧無連化肘。

詠懷詩五首

傲兀乘尸素。日往復月旋。弱喪困風波。流浪逐物遷。中路高韻溢。窈窕欽重玄。重玄在何許。采真游理間。茍簡為我養。逍遙使我閑。寥亮心神瑩。含虛映自然。亹亹沈情去。彩彩沖懷鮮。踟躕觀象物

【現代漢語翻譯】 現代漢語譯本： 水邊的樂趣。於是拿起筆蘸墨，來安慰一下大家的心情。

八關齋詩三首

建議建造法齋，在美好的田地裡選擇明亮的地方。相約美好的早晨，沐浴后前往清靜的山丘。莊嚴地登上殿堂，賢士們清凈內心修行。優雅的八關齋戒者，沒有約束卻自我約束。寂靜地修習五種真實，勤勉地使粗糙的心變得柔和。法鼓敲響三次勸誡，激昂懇切的教誨流淌。悲傷地希望弘揚救濟，全堂的人都像在同一條船上。光明地顯示玄妙的聖理，迴應這些童蒙的請求。誠心誠意地在夾室裡，三界都讚美這清凈的美好。吉祥的景象歸於宰相，和藹得像慶雲飄浮。

三次懺悔開啟新的一天，兩次懺悔直到傍晚。鳴叫的鳥兒提醒天亮，準備好禮儀停止玄妙的勞作。蕭條的庭院賓客離去，飄搖地隨著風而去。猶豫地站在岔路口，揮手告別。輕便的車子奔馳在田野中，快速得像閃電。平息內心，慢慢地走，清脆地搖動金色的馬鞭。抬頭望著遠行的人，惆悵地積累著孤獨的思緒。唉，這形體不是我，外物本來就是寂靜的。吟詠著回到空虛的房間，守護真實玩味幽深的道理。即使不是一去不返的遊玩，也姑且用閒適來開解自己。

安靜地住在簡陋的草廬里，靜靜地吟詠《易經》的初九。廣闊的景象排開樹林竹子，疾風吹拂著窗戶。從容地遐想，採藥登上高山。崎嶇地攀登千尋，蕭條地面對萬畝田地。望著山喜歡茂盛的松樹，看著水澤哀憐素色的柳樹。解開衣帶在長陵的岔道口，悠閒地在清澈的河邊。冷風吹散煩惱，寒泉洗去溫暖的手。空曠而神氣舒暢，敬佩這堅固的春天的草澤。通達地領悟天地人，恍惚地失去神和形體。遊玩觀賞如同隱居山林，慚愧沒有像列禦寇那樣乘風而行的本領。

詠懷詩五首

傲慢地享受著俸祿，日子過去月亮又來。年少體弱，困於風波，像流水一樣隨著外物而遷移。中年時高尚的情趣滿溢，優雅地敬佩深奧的玄理。深奧的玄理在哪裡呢？就在探求真理和道理之間。簡單地生活是爲了滋養我，逍遙自在使我悠閑。空曠明亮，心神清瑩，包含虛無，映照自然。勤勉地沉浸在情感中，鮮明地衝擊著胸懷。徘徊地觀察世間萬物。

【English Translation】 English version: The pleasure of water. So I took up my pen and dipped it in ink to comfort the feelings of everyone.

Three Poems on the Eight Precepts Fast

Suggest building a Dharma retreat, choosing a bright place in a good field. Agree to meet on a good morning, bathe and go to a quiet hill. Solemnly ascend the hall, the virtuous cultivate their pure hearts. Elegant practitioners of the Eight Precepts, without constraints, self-discipline themselves. Silently practice the five truths, diligently soften the rough heart. The Dharma drum sounds three exhortations, and the passionate teachings flow. Sadly hoping to promote salvation, everyone in the hall is like being in the same boat. Clearly showing the profound sacred principles, responding to the requests of these children. Sincerely in the side room, the three realms praise this pure goodness. Auspicious signs return to the prime minister, gentle like auspicious clouds floating.

Three repentances open the new day, two repentances until evening. Singing birds remind of dawn, prepare the rituals and stop the mysterious labor. The desolate courtyard sees guests leave, drifting with the wind. Hesitantly standing at the crossroads, waving goodbye. The light carriage gallops in the fields, as fast as lightning. Calm the heart, walk slowly, crisply shake the golden whip. Looking up at the travelers, sadly accumulating lonely thoughts. Alas, this form is not me, external things are inherently silent. Singing and returning to the empty room, guarding the truth and savoring the profound principles. Even if it is not a journey of no return, let's use leisure to relieve ourselves.

Quietly living in a simple thatched hut, silently chanting the 'Beginning Nine' of the I Ching. The vast scenery pushes aside the forest bamboo, and the swift wind blows through the window. Leisurely imagining, picking herbs and climbing high mountains. Ruggedly climbing thousands of feet, bleakly facing tens of thousands of acres of fields. Looking at the mountain, I like the lush pine trees; looking at the marsh, I mourn the plain willows. Loosening the belt at the crossroads of Changling, leisurely by the clear river. The cold wind dispels worries, and the cold spring washes warm hands. Empty and the spirit is smooth, admiring this solid spring marsh. Understanding the heaven, earth, and man, vaguely losing the spirit and form. Traveling and viewing are like living in seclusion in the mountains, ashamed of not having the ability to ride the wind like Lie Yukou (Liezi).

Five Poems Expressing Thoughts

Arrogantly enjoying the salary, days pass and the moon comes again. Young and weak, trapped in the wind and waves, drifting like water with external things. In middle age, noble sentiments overflow, elegantly admiring the profound mysteries. Where are the profound mysteries? They are between exploring truth and reason. Living simply is to nourish me, and being carefree makes me leisurely. Empty and bright, the mind is clear, containing emptiness and reflecting nature. Diligently immersed in emotions, vividly impacting the heart. Hesitantly observing all things in the world.

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。未始見牛全。毛鱗有所貴。所貴在忘筌。

端坐鄰孤景。眇罔玄思劬。偃蹇牧神轡。領略綜名書。涉老哈雙玄。披莊玩太初。詠發清風集。觸思皆恬愉。俯欣質文蔚。仰悲二匠徂。蕭蕭柱下迥。寂寂蒙邑虛。廓矣千載事。消液歸空無。無矣復何傷。萬殊歸一塗。道會貴冥想。罔象掇玄珠。悵怏濁水澄。幾忘映清渠。反鑒歸澄漠。容與含道符。心與理理密。形與物物疏。蕭索人事去。獨與神明居。

晞陽熙春圃。悠緬嘆時往。感物思所託。蕭條逸韻上。尚想天臺峻。彷彿巖䃈仰。冷風灑蘭林。管籟奏清響。霄崖育靈藹。神疏含潤長。丹沙映翠瀨。芳芝曜五爽。苕苕重岫深。寥寥石室朗。中有尋化士。外身解世網。抱樸鎮有心。揮玄拂無想。隗隗形崖頹。冏冏神宇敞。宛轉無造化。縹瞥鄰人像。愿投若人蹤。高步振策杖。

閑邪托靜室。寂寥虛且真。逸想流巖阿。曚昽望幽人。慨矣玄風濕。皎皎離染沌。時無問道睡。行歌將何因。靈溪無驚浪。四岳無埃塵。余將游其嵎。解駕掇飛輪。芳泉代甘醴。山果兼時珍。修林暢輕跡。石宇庇微身。崇虛習本照。損無歸昔神。曖曖煩情故。零零仲氣新。近非域中客。遠非世外臣。惔怕為無為。孤哉自有鄰。坤基葩簡秀。乾光流易穎。神理速不疾。道會無陵逞。超

超介石人。握玄攬機領。餘生一何散。分不咨天挺。沈無冥到韻。變不揚蔚炳。冉冉年往逡。悠悠化期永。翹首希玄津。想登故未正。生涂雖十三。日已造死境。愿得無身理。道高沖默靖。

述懷詩二首

翔鸞鳴昆崿。逸志騰冥虛。惚恍回靈翰。色肩棲南嵎。濯足虧流瀾。采練銜神疏。高吟漱芳醴。頡頏登神梧。蕭蕭椅明翩。眇眇育清軀。長想玄運夷。傾首俟靈符。河清誠可期。戢翼令人劬。

總角敦大道。弱冠弄雙玄。逡巡釋長羅。高步尋帝先。妙損階玄老。忘懷浪濠川。達觀無不可。吹累皆自然。窮理憎靈薪。昭昭神火傳。熙怡安沖漠。優遊樂靜閑。膏腴無爽味。婉孌非雅弦。恢心委形度。亹亹隨化遷。

詠大德詩

遐想存玄哉。衝風一何敞。品物緝榮熙。生涂連惚恍。既喪大澄真。物誘則智蕩。昔聞庖丁子。揮戈任神往。茍能嗣沖音。攝生猶指掌。乘彼來物間。投此默照朗。邁度推卷舒。忘懷附罔象。交樂盈胸衿。神會流俯仰。大同羅萬殊。蔚若充甸網。寄旅海軀鄉委。化同天壤。

詠禪思道人

孫長樂。作道士坐禪之像。並而贊之。可謂因俯對以寄誠心。求參焉于衡軛。圖巖林之絕勢。想伊人之在茲。余精其製作。美其嘉文。不能默已。聊著詩一首。以繼於左。

【現代漢語翻譯】 現代漢語譯本 超越常人的賢士啊，掌握著深奧的哲理和領導權柄。我這一生為何如此散漫？命運的安排並非完全順應天意。沉溺於幽深玄妙的韻律之中，變化莫測卻又彰顯著光明。時間在緩緩流逝，悠長的變化永無止境。抬頭仰望那玄妙的境界，想要攀登卻始終未能如願。人生之路雖然還有十幾年，但每一天都在走向死亡的邊緣。希望能夠達到無身無念的境界，修習高深的道法，達到沖虛寂靜的境界。

述懷詩二首

飛翔的鸞鳥鳴叫在崑崙山的高處，豪邁的志向騰飛于虛空之中。恍惚之間，靈動的翅膀盤旋，美麗的羽翼棲息在南方的山腳。洗滌雙腳于清澈的流水，採摘神聖的蓮花，口銜著神聖的文字。高聲吟唱，用芬芳的美酒漱口，與神鳥比肩，一同登上神聖的梧桐樹。清風吹拂，衣袂飄飄，在渺遠之處，孕育著清明的身軀。長久地嚮往著玄妙的執行，傾首等待著神靈的符箓。黃河水清的景象或許可以期待，但收斂翅膀卻令人感到疲憊。

童年時就崇尚偉大的道義，年輕時就研習深奧的玄學。逐漸地脫下華麗的官服，邁著高貴的步伐追尋古代的聖賢。精妙的損卦是玄學老子的階梯，忘卻世俗的煩惱，如同莊子在濠水之上。通達的見解認為沒有什麼是不可以的，吹氣和負累都是自然而然的。窮究事理，厭惡那燃燒的靈薪，光明如同神火般傳遞。內心充滿喜悅，安於沖虛寂靜，悠閒自在地享受寧靜。肥美的食物也覺得沒有味道，美麗的女子也不是優雅的音樂。放開胸懷，任憑身體變化，順應著自然的變化而不斷前行。

詠大德詩

遙遠的思緒存在於玄妙之中啊，清風是多麼的舒暢。萬物聚集在一起，欣欣向榮，人生之路也充滿了迷離恍惚。失去了那澄澈的本真，被外物所誘惑，智慧就會動搖。過去聽說庖丁這個人，揮刀宰牛，任憑精神自由馳騁。如果能夠繼承那沖虛的聲音，那麼養生就像指著手掌一樣容易。駕馭著那來來往往的事物，投入到這默默觀照的光明之中。行為舉止，或伸或卷，忘卻自我，依附於虛無縹緲。喜悅充滿胸懷，精神的領會流露於一舉一動。偉大的道同化萬物，如同遍佈大地的網路。寄身於這如大海般的軀體，將生命託付於此，變化與天地同在。

詠禪思道人

孫長樂，創作了道士坐禪的畫像，並且讚美他。這可以說是通過俯視來寄託真誠的心意，在衡軛之中尋求參與。描繪巖石和森林的絕美景色，想像那個人就在這裡。我精通他的製作，讚美他美好的文辭，不能保持沉默。姑且寫一首詩，接續在左邊。

【English Translation】 English version Transcending ordinary men, holding the profound principles and the reins of leadership. Why is my life so scattered? The arrangement of fate does not fully accord with the will of Heaven. Immersed in the deep and mysterious rhythms, ever-changing yet revealing brightness. Time flows slowly, and the long changes are endless. Looking up to that mysterious realm, wanting to climb but never succeeding. Although there are still more than ten years of life, every day is moving towards the edge of death. I hope to attain the state of no-self and no-thought, cultivate profound Taoist practices, and reach the state of emptiness and tranquility.

Two Poems Expressing Sentiments

The flying phoenix cries on the high peaks of Kunlun (mythical mountain), and the heroic ambition soars in the void. In a trance, the agile wings circle, and the beautiful feathers rest at the foot of the southern mountain. Washing feet in the clear flowing water, picking sacred lotuses, and holding sacred texts in the mouth. Singing aloud, rinsing the mouth with fragrant wine, standing shoulder to shoulder with the divine bird, ascending the sacred parasol tree together. The breeze blows, the sleeves flutter, and in the distant place, a clear body is nurtured. Longing for the mysterious operation, tilting the head and waiting for the divine talisman. The scene of the Yellow River (Huang He) becoming clear may be expected, but retracting the wings makes people feel tired.

In childhood, I admired the great Tao, and in youth, I studied profound metaphysics. Gradually taking off the gorgeous official robes, walking with noble steps to pursue the ancient sages. The subtle hexagram of 'Decrease' is the ladder of Lao Tzu's (founder of Taoism) metaphysics, forgetting worldly troubles, like Zhuangzi (Taoist philosopher) above the Hao River. The enlightened view believes that nothing is impossible, and breathing and burdens are natural. Exhausting the principles, hating the burning spiritual fuel, the light is transmitted like divine fire. The heart is full of joy, at peace in emptiness and tranquility, leisurely enjoying tranquility. Even delicious food feels tasteless, and beautiful women are not elegant music. Opening the heart, letting the body change, following the changes of nature and moving forward.

Poem Praising Great Virtue

Distant thoughts exist in the mysterious, how pleasant is the breeze. All things gather together, thriving, and the path of life is full of confusion. Losing that clear original nature, being tempted by external things, wisdom will waver. In the past, I heard of the cook Ding (from Zhuangzi), wielding a knife to butcher an ox, letting the spirit roam freely. If one can inherit that empty sound, then nourishing life is as easy as pointing to the palm of the hand. Riding on the coming and going things, throwing oneself into this silent contemplation of light. Actions, either stretching or contracting, forgetting oneself, attaching to the intangible. Joy fills the heart, and the spiritual understanding is revealed in every move. The great Tao assimilates all things, like a network spread across the earth. Lodging in this sea-like body, entrusting life to this, the changes are the same as heaven and earth.

Poem Praising the Taoist of Chan Meditation

Sun Changle created a portrait of a Taoist meditating, and praised him. This can be said to be entrusting sincere intentions through looking down, seeking participation in the yoke. Depicting the beautiful scenery of rocks and forests, imagining that person is here. I am proficient in his production, praising his beautiful words, and cannot remain silent. I will write a poem to continue on the left.

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其辭曰。

云岑竦太荒。落落英峊布。回壑佇蘭泉。秀嶺攢嘉樹。蔚薈微游𤢌。崢嶸絕蹊路。中有沖希子。端坐摹太素。自強敏天行。弱志欲無去。玉質陵風霜。悽悽厲清趣。指心契寒松。綢繆諒歲暮。會衷兩息間。綿綿進禪務。投一滅官知。攝二由神遇。承蜩累危丸。累十亦凝注。懸心無氣地。妙研革粗慮。冥懷夷震驚。怕然肆幽度。曾筌攀六凈。空同泯七住。逝虛乘有來。永為有待馭。

詠山居

五嶽磐神基。四瀆涌蕩津。動求目方智。默守標靜仁。茍不宴出處。托好有常因。尋元存終古。洞往想逸民。玉潔其巖下。金聲漱沂濱。卷華藏紛霧。振褐拂埃塵。跡從道蠖屈。道與騰龍伸。峻無單豹伐。分非首陽真。長嘯歸林嶺。蕭條任陶均。

唸佛三昧詩集序

晉廬山釋慧遠

序曰。夫稱三昧者何。專思寂想之謂也。思專則志一不分。想寂則氣虛神朗。氣虛則智恬其照。神朗則無幽不徹。斯二乃是自然之玄符。會一而致用也。是故靖恭閑守。而感物通靈。御心惟正。動必入微。此假修以凝神。積功以移性。猶或若夫尸居坐忘冥懷至極智落宇宙而闇蹈大方者哉。請言其始。菩薩初登道位。甫窺玄門。體寂無為而無弗為。及其神變也。則令修短革常度。鉅細互相圍。三光回景以移照

【現代漢語翻譯】 現代漢語譯本：

其辭曰：

雲氣高聳直入廣袤的天空，星羅棋佈的英峊山峰錯落有致。迴環的山谷中積聚著芬芳的蘭泉，秀麗的山嶺上生長著美好的樹木。茂盛的草木間有細微的遊動痕跡，高峻的山勢阻斷了尋常的道路。山中居住著一位清虛淡泊的隱士，端坐著傚法著最原始的自然。他奮發圖強，傚法天道的執行，收斂慾望，不願離去。他的品格如玉一般，經受風霜的磨礪，清冷而高潔的情趣令人神往。他以心與寒松相契合，深知歲暮的嚴寒。心意相通就在呼吸之間，綿綿不斷地致力於禪修。捨棄世俗的官位和知識，憑藉神遇來領悟真理。像承蜩一樣，即使疊加危丸，即使疊加十個也能凝聚精神。將心懸于空無之境，精妙地研究，革除粗淺的思慮。在冥想中忘卻驚擾，坦然地探究幽深的境界。曾經憑藉筌蹄攀登六凈之境，空寂之中泯滅七住之念。捨棄虛無，憑藉實有而來，永遠成為有待之物的駕馭者。

詠山居

五嶽是神靈磐固的根基，四瀆涌動著浩蕩的河流。在動中尋求，才能獲得明確的智慧，在靜中默默守護，才能保持仁愛的根本。如果不沉溺於出仕或隱居，那麼寄託美好的情懷就會有恒常的原因。探尋萬物的本源，才能長存於天地之間，深入洞穴，才能想像隱逸之士的生活。像玉一樣潔白，在巖石下隱居，像金石之聲一樣清越，在沂水之濱漱洗。舒捲華美的雲彩，藏匿紛繁的霧氣，抖擻粗布衣，拂去塵埃。行跡遵循道的原則，像蠖蟲一樣彎曲，道的作用像騰飛的龍一樣舒展。山勢險峻，即使是單豹也難以砍伐，品行高潔，不同於首陽山的伯夷叔齊。長嘯一聲，歸隱山林，蕭條寂寞，任憑自然造化。

唸佛三昧詩集序

晉廬山釋慧遠

序言：所謂三昧是什麼呢？就是專心致志地思考和寂靜地冥想。思想專一，意志就不會分散；冥想寂靜，精神就會虛靜而明朗。精神虛靜，智慧就會恬淡而明澈；精神明朗，就沒有什麼幽深之處不能通達。這二者是自然的玄妙符契，會合為一而發揮作用。因此，恭敬謹慎地守護，就能感應事物而通達神靈；端正地駕馭內心，行動就一定能深入細微之處。這是憑藉修行來凝聚精神，積累功德來改變心性。這或許就像那些形如屍體般靜坐，忘卻一切，冥思苦想達到極點，智慧超越宇宙，暗合大道的人吧。請讓我說說它的開端。菩薩最初登上修道的位次，剛剛窺見玄妙的門徑，體會到寂靜無為而又無所不為的境界。等到他的神通變化時，就能使長短改變常規，巨大和細小互相包容。太陽的光輝也會迴轉，從而改變照射的方向。

【English Translation】 English version:

His words say:

The clouds soar high into the vast wilderness, the scattered peaks of Yingfu are arranged in a scattered manner. The winding valleys gather fragrant orchid springs, and beautiful trees grow on the beautiful ridges. There are subtle movements in the lush vegetation, and the steep mountains block ordinary roads. In the mountains lives a recluse of purity and tranquility, sitting upright and imitating the most primitive nature. He strives to be strong and imitates the movement of the Tao of Heaven, restraining his desires and unwilling to leave. His character is like jade, tempered by wind and frost, and his cold and noble sentiments are fascinating. He aligns his heart with the cold pine, deeply aware of the harshness of the year's end. The meeting of minds is in the space between breaths, and he is constantly devoted to meditation. He abandons worldly official positions and knowledge, and comprehends the truth through divine encounters. Like catching cicadas, even if stacking dangerous balls, even if stacking ten, one can concentrate the spirit. Suspend the heart in a state of emptiness, study meticulously, and eliminate superficial thoughts. In meditation, forget the disturbances and explore the deep realm with ease. He once climbed the six pure realms with the help of tools, and in emptiness, he annihilated the thoughts of the seven abodes. Abandoning the void, he comes by relying on the real, and will forever be the driver of things to be.

Ode to Mountain Dwelling

The Five Mountains are the firm foundation of the gods, and the Four Rivers surge with mighty currents. Seeking in movement can lead to clear wisdom, and guarding silently in stillness can maintain the root of benevolence. If one does not indulge in officialdom or seclusion, then entrusting good feelings will have a constant cause. Exploring the origin of all things can last forever between heaven and earth, and delving into caves can imagine the lives of hermits. As white as jade, living in seclusion under the rocks, as clear as the sound of gold and stone, washing at the banks of the Yi River. Unfolding the beautiful clouds, hiding the complex fog, shaking the coarse cloth clothes, and dusting off the dust. The traces follow the principles of the Tao, bending like a looper caterpillar, and the function of the Tao stretches like a soaring dragon. The mountain is steep, even the leopard can hardly cut it down, and the character is noble, different from Boyi and Shuqi of Shouyang Mountain. With a long whistle, return to the forest and mountains, desolate and lonely, letting nature create.

Preface to the Collection of Poems on the Samadhi of Mindfulness of Buddha

By Shi Huiyuan of Lushan Mountain, Jin Dynasty

Preface: What is meant by Samadhi? It is to think intently and meditate quietly. If the mind is focused, the will will not be distracted; if the meditation is quiet, the spirit will be empty and clear. If the spirit is empty, wisdom will be calm and clear; if the spirit is clear, there will be no depth that cannot be penetrated. These two are the mysterious symbols of nature, uniting as one and exerting their function. Therefore, guarding with reverence and caution can sense things and communicate with spirits; governing the heart uprightly, actions will surely penetrate into subtle places. This is to condense the spirit through practice and change the nature through accumulating merit. This may be like those who sit still like corpses, forgetting everything, meditating to the extreme, wisdom surpassing the universe, and secretly conforming to the Great Tao. Please let me talk about its beginning. When a Bodhisattva first ascends to the position of cultivation, he has just glimpsed the mysterious gateway, experiencing the realm of quiet non-action and yet doing everything. When his supernatural powers change, he can make the long and short change the norm, and the large and small contain each other. The light of the sun will also turn around, thereby changing the direction of illumination.

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。天地捲舒而入懷矣。又諸三昧。其名甚眾。功高易進唸佛為先。何者窮玄極寂尊號如來。體神合變應不以方。故令入斯定者。昧然忘知。即所緣以成鑒。明則內照交映而萬像生焉。非耳目之所至。而聞見行焉。於是睹夫淵凝虛鏡之體。則悟靈根湛一清明自然。察夫玄音之叩心聽。則塵累每消滯情融朗。非天下之至妙。孰能與於此哉。以茲而觀。一覿之感。乃發久習之流覆。割昏俗之重迷。若以匹夫眾定之所緣。固不得語其優劣。居可知也。是以奉法諸賢咸思一揆之契。感寸陰之頹影。懼來儲之未積。於是洗心法堂整襟清向。夜分忘寢夙宵惟勤。庶夫貞詣之功。以通三乘之志。臨津濟。與九緣同往。仰援超步拔茅之興。俯引弱進。垂策其後。以此覽。眾篇之揮翰。豈徒文詠而已哉。

唸佛三昧四言

瑯瑘王齊之

妙用在幽。涉有覽無。神由昧徹。識以照粗。積微自引。因功本虛。泯彼三觀。亡此豪余(其一)空漢河始。理玄通微。融然忘適。乃廓靈暉。心悠緬域。得不踐機。用之以沖。會之以希(其二)神資天凝。圓映朝雲。與化而感與物斯群。應不以方。受者自分。寂爾淵鏡。金水塵紛(其三)慨自一生。夙之慧識。托崇淵人。庶藉冥力。思轉豪功。在深在測。至哉之念。注心西極。

薩

【現代漢語翻譯】 現代漢語譯本：天地舒捲都被納入胸懷。還有各種各樣的三昧（Samadhi，佛教中的一種禪定狀態），名稱繁多。在眾多功德高且容易進步的法門中，唸佛法門最為重要。為什麼呢？因為窮究玄妙、達到寂滅境界的尊號是如來（Tathagata，佛的稱號之一），其神妙的本體與變化相合，不侷限於任何一方。因此，能進入這種禪定狀態的人，會忘卻知覺，以所緣之境成就智慧之鏡。光明則向內照耀，交相輝映，從而生出萬象。這不是耳目所能達到的境界，而是通過聞和見來實現的。於是，能夠看到深沉凝定的虛空之鏡的本體，從而領悟到靈根的純凈、唯一、清明和自然。觀察玄妙之音叩擊內心，則塵世的牽累逐漸消散，滯澀的情感變得融洽明朗。如果不是天下最精妙的法門，誰能參與其中呢？由此看來，一次的感悟，就能引發長期熏習的積累，割斷昏昧世俗的重重迷惑。如果用普通人各種禪定狀態的所緣之境來比較，自然不能說出它們的優劣，這是可以理解的。因此，奉行佛法的賢士們都想達到一致的境界，感嘆時光的流逝，擔心未來的積累不夠。於是，在法堂洗滌心靈，整理衣襟，清凈地嚮往。夜晚忘記睡眠，早晚都勤奮修行，希望通過真誠的努力，來通達三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的志向。如同臨近渡口，與九緣（Nine Conditions，九種因緣）一同前往，仰仗相互提攜、如同拔茅草般的力量，俯身引導那些能力較弱的人，在後面為他們出謀劃策。由此看來，眾多文章的揮筆寫作，難道僅僅是爲了吟詠文采嗎？

唸佛三昧四言

瑯瑘王齊之

妙用在於幽深之處，涉足有形之境，觀覽無形之境。精神通過昧昧而達到徹悟，意識通過觀照而認識粗淺。積累細微之處，自然會引導進步，因為功德的本性是虛空的。泯滅那空、假、中三觀（Threefold Contemplation，佛教中的三種觀法），忘卻這絲毫的剩餘。（其一） 空性如同漢河的開始，道理玄妙，通達細微之處。融洽地忘記適意之境，從而開闊靈性的光輝。心神悠遠地嚮往遠方，從而不必踐踏機巧。用它來沖淡，用它來會合。（其二） 精神稟賦于天，凝定不動，圓滿地映照著朝霞。與造化一同感應，與萬物一同群聚。應機而不侷限於一方，接受者各自領悟。寂靜得如同深淵之鏡，金和水都沾染了塵埃。（其三） 感慨自己一生，宿世就具有慧識。寄託于崇高深遠的人，希望藉助冥冥之中的力量。思考轉化巨大的功德，在於深遠和難以測度。最為重要的念頭，專注在西方極樂世界（Sukhavati）。

薩

【English Translation】 English version: Heaven and earth are rolled up and embraced. Moreover, there are various Samadhis (Samadhi, a meditative state in Buddhism), with numerous names. Among the many practices that are meritorious and easy to advance in, mindfulness of the Buddha is the most important. Why? Because the title of the Tathagata (Tathagata, one of the titles of the Buddha), who exhausts the mysterious and reaches the state of stillness, is in harmony with the divine essence and transformation, and is not limited to any one direction. Therefore, those who enter this Samadhi forget their knowledge and use what they perceive to form a mirror of wisdom. Light shines inward, reflecting each other, and thus all phenomena arise. This is not a realm that can be reached by the ears and eyes, but it is realized through hearing and seeing. Thus, one can see the essence of the deep, still, and empty mirror, and realize that the spiritual root is pure, unique, clear, and natural. Observing the mysterious sound striking the heart, the burdens of the world gradually dissipate, and the stagnant emotions become harmonious and clear. If it is not the most exquisite Dharma in the world, who can participate in it? From this perspective, a single perception can trigger the accumulation of long-term practice, cutting off the heavy delusions of the ignorant world. If one compares it with the objects of various Samadhis of ordinary people, one cannot naturally speak of their merits and demerits, which is understandable.

Four-Character Verse on Buddha-Recollection Samadhi

By Wang Qizhi of Langye

Its wondrous function lies in the depths, venturing into the realm of existence, contemplating the realm of non-existence. The spirit attains thorough understanding through obscurity, and consciousness recognizes the superficial through illumination. Accumulating subtle aspects will naturally lead to progress, because the nature of merit is emptiness. Annihilate the Threefold Contemplation (Threefold Contemplation, three types of contemplation in Buddhism) of emptiness, falsity, and the middle way, and forget this slightest remainder. (Verse 1) Emptiness is like the beginning of the Milky Way, the principle is profound, penetrating subtle aspects. Harmoniously forgetting the state of comfort, thereby broadening the radiance of spirituality. The mind yearns distantly for the far reaches, thereby not having to tread on contrivances. Use it to dilute, use it to converge. (Verse 2) The spirit is endowed by heaven, still and unmoving, fully reflecting the morning clouds. Responding to creation together, gathering with all things together. Responding to opportunities without being limited to one direction, the recipients each realize it. Silent like a mirror of the abyss, gold and water are stained with dust. (Verse 3) Lamenting one's own life, having had wisdom since past lives. Entrusting oneself to a lofty and profound person, hoping to rely on the power in the unseen. Thinking of transforming great merit, it lies in the profound and immeasurable. The most important thought, focusing on the Western Pure Land (Sukhavati).

Sa

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陀波倫贊(因畫波若臺隨。變立贊等)

密哉達人。功玄曩葉。龍潛九澤。文明未接。運通其會。神疏其轍。感夢魂交。啟茲聖哲。

薩陀波倫入山求法贊

激響窮山。憤發幽誠。流音在耳。欣躍晨征。奉命宵游。百慮同冥。叩心在誓。化乃降靈。

薩陀波倫始悟欲供養大師贊

歸涂將啟。靈關再辟。神功難圖。待損而益。通道忘形。歡不期適。非伊哲人。孰探玄策。

曇無竭菩薩贊

亹亹淵匠。道玄數盡。譬彼大壑。百川俱引。涯不俟津。涂無旋軫。三流開源。於焉同泯。

諸佛贊(因常啼唸佛為現像靈)

妙哉正覺。體神以無。動不際有。靜不鄰虛。化而非變。像而非摹。映彼真性。鏡此群粗。

法樂辭十二章

齊王元長

天長命自短。世促道悠悠。禪衢闊遠駕。愛海亂輕舟。累塵曾未極。心樹豈能籌。情埃何用洗。正水有清流。

右歌本起。

百神肅以虔。三靈晨且越。恒曜掩芳霄。薰風動蘭月。丹榮藻玉墀。翠羽文朱闕。皓毳非虛來。交輪豈徒發。

右歌靈瑞。

韶年春已仲。明星夜未央。千祀鐘休歷。萬國命嘉祥。金容涵夕景。翠鬢佩晨光。表塵維凈覺。泛俗乃輪皇。

右歌下生。

襲

【現代漢語翻譯】 現代漢語譯本： 陀波倫贊(因畫波若臺隨，變立贊等)

深奧啊，通達之人。功德玄妙，如昔日的迦葉尊者。龍潛藏於深澤，文明尚未接續。時運亨通，自有神明疏導其軌跡。感應于夢中魂魄交融，開啟了這位聖哲。

薩陀波倫(Sadāparibhūta)入山求法贊

激盪的迴響響徹窮山，激發深藏的真誠。聲音在耳邊流淌，欣喜地踏上清晨的征程。奉命連夜遊歷，百般思慮都歸於寂靜。以心立下誓言，感化終將降臨神靈。

薩陀波倫始悟欲供養大師贊

歸途即將開啟，靈妙的關隘再次打開。神聖的功德難以估量，需要損己而利人才能增益。堅信真理而忘卻形體，喜悅不期而至。如果不是智慧之人，誰能探尋這玄妙的策略？

曇無竭(Dharmodgata)菩薩贊

孜孜不倦的淵博匠人，對道的理解玄妙而精深。譬如那廣闊的深谷，百川都向它匯聚。無需憑藉渡口到達彼岸，道路沒有迴轉的痕跡。三條河流在此發源，最終在此一同消泯。

諸佛贊(因常啼(Sadāprarudita)唸佛為現像靈)

奇妙啊，真正的覺悟。以無為本體，神妙莫測。動不涉及有，靜不鄰近虛無。是化現而非變化，是顯像而非摹仿。映照那真實的本性，照亮這群凡夫俗子。

法樂辭十二章

齊王元長

上天賦予的生命總是短暫，世事匆促而真理悠長。禪定的道路寬闊而遙遠，情愛的海洋動盪如輕舟。累積的塵埃從未窮盡，心中的樹木又怎能估量。情感的塵埃又用什麼來洗滌？只有正法之水才有清澈的源流。

右歌本起。

眾神肅穆而虔誠，天地之靈清晨更加超脫。永恒的光芒掩蓋了芬芳的夜空，和煦的微風吹動著蘭花的月份。紅色的光彩裝飾著玉石臺階，翠綠的羽毛點綴著紅色的宮殿。潔白的羽毛並非虛假而來，車輪的交錯轉動豈是徒勞發生。

右歌靈瑞。

美好的年華正值仲春，啟明星閃耀，夜晚還未結束。千年的歷史鐘聲敲響美好的歷程，萬國都迎來吉祥的命運。金色的容顏蘊含著夕陽的景色，翠綠的鬢髮佩戴著清晨的光芒。表明超脫塵世，唯有清凈的覺悟，普度眾生，方能成為人間的君王。

右歌下生。

沿襲

【English Translation】 English version: A Eulogy for Topalunzan (Based on the Painting of Prajna Platform, with Variations in Eulogies)

Profound indeed is the enlightened one. Their merit is mysterious, like that of Venerable Kashyapa of old. The dragon lies hidden in the deep marshes, civilization yet to be connected. When fortune arrives, the divine will guide its course. Responding in dreams where souls intertwine, they initiate this sage.

A Eulogy for Sadāparibhūta Entering the Mountains to Seek the Dharma

Resounding echoes reverberate through the desolate mountains, igniting profound sincerity. The sound flows in the ears, joyfully embarking on the morning journey. Obeying the command to travel by night, all thoughts dissolve into silence. Making a vow with the heart, transformation will surely bring forth the divine.

A Eulogy for Sadāparibhūta's Initial Realization of the Desire to Offer to the Master

The return journey is about to begin, the spiritual gateway opens once more. Divine merit is difficult to measure, it needs to benefit others at the expense of oneself to increase. Believing in the truth and forgetting the form, joy arrives unexpectedly. If not for a wise person, who could explore this profound strategy?

A Eulogy for Bodhisattva Dharmodgata

A diligent and erudite craftsman, whose understanding of the Dao is profound and thorough. Like that vast ravine, all rivers converge towards it. There is no need to rely on a ferry to reach the other shore, the road has no turning back. Three rivers originate here, and eventually disappear together here.

A Eulogy for All Buddhas (Due to Sadāprarudita's Recitation of the Buddha's Name Manifesting Spiritual Images)

Wonderful indeed is true enlightenment. Taking non-being as its essence, mysterious and unfathomable. Movement does not involve existence, stillness does not border on emptiness. It is manifestation rather than change, it is appearance rather than imitation. Reflecting that true nature, illuminating this group of ordinary people.

Twelve Chapters of Dharma Joy Lyrics

Prince Yuanchang of Qi

The life given by heaven is always short, the world is fleeting while the truth is eternal. The path of meditation is wide and distant, the sea of love is turbulent like a light boat. The accumulated dust has never been exhausted, how can the trees in the heart be measured. What can be used to wash away the dust of emotions? Only the water of the true Dharma has a clear source.

Right Song: The Origin

The gods are solemn and reverent, the spirits of heaven and earth are even more detached in the morning. Eternal light covers the fragrant night sky, the gentle breeze stirs the month of orchids. Red splendor adorns the jade steps, emerald feathers embellish the red palace. The white feathers did not come in vain, the interlaced turning of the wheels is not a futile occurrence.

Right Song: Spiritual Auspiciousness

The beautiful years are in mid-spring, the morning star shines, the night is not yet over. The millennial bell strikes a beautiful course, all nations welcome auspicious destiny. The golden face contains the scenery of the setting sun, the green temples wear the light of the morning. It shows transcendence from the world, only pure enlightenment, to save all beings, can become the king of the world.

Right Song: Descent

Inherit

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氣變離宮。重柝警層殿。曼響感心神。修容展歡宴。生老終以縈。病死行當薦。方為凈國游。豈結危城戀。

右歌在宮。

春枝多病夭。秋葉少欣榮。心骸終委滅。親愛暫時生。長風吹北壟。迅景急東瀛。知三既情暢。得一乃身貞。

右歌四游。

飛策辭國門。端儀偃郊樹。慈愛徒相思。中閨空怨慕。風隸乖往涂。駿足獨歸路。舉袂謝時人。得道且還去。

右歌出國。

明心弘十力。寂慮通四禪。青禽承逸軌。文驪鏡重川。鷲巖標遠勝。鹿野究清玄。不有希世寶。何以導蒙泉。

右歌得道。

亭亭霄月流。朏朏晨霜結。川上不徘徊。條間函渝滅。靈智湛常然。俯應有盈缺。感運復來儀。且厭人間紲。

右歌雙樹。

春山玉所府。檀林芳所棲。引火歸炎燧。挹水自清堤。庵園無異轍。祇館有同躋。比肩非今古。接武豈燕齊。

右歌賢眾。

昔余輕歲月。茲也重光陰。閨中屏鉛黛。闕下掛纓簪。禪悅兼芳旨。法喜忘清琴。一異非能辨。寵辱誰為心。

右歌學徒。

峻宇臨層穹。苕苕疏遠風。騰芳清漢里。響梵高雲中。金華紛苒若。瓊樹郁青蔥。貞心延凈境。邃業嗣天宮。

右歌供具。

影響未嘗隔。晦明殊復親。弘

慈迫已遠。睿后扇高塵。區中禔景福。㝢外沐深仁。萬祀流國祚。億兆慶唐民。

右歌福應。

棲玄寺聽講畢游邸園共七韻應司徒教

齊王融

道勝業茲遠。心閑地能隙。桂燎郁初裁。蘭墀坦將辟。虛檐對長嶼。高軒臨廣液。芳草列成行。嘉樹紛如積。流風轉還。

逕清煙泛喬石。日泊山照紅。松映水華碧。暢哉人外賞。遲遲春將夕。

述三教詩

梁武帝

少時學周孔。弱冠窮六經。孝義連方冊。仁恕滿丹青。踐言貴去伐。為善在好生。中復觀道書。有名與無名。妙術鏤金版。真言隱上清。密行遺陰德。顯證在長齡。晚年開釋卷。猶月映眾星。苦集始覺知。因果方昭明。不毀惟平等。至理歸無生。分別根難一。執著性易驚。窮源無二聖。測善非三英。大椿徑億尺。小草裁云萌。大云降大雨。隨分各受榮。心相起異解。報應有殊形。差別豈作意。深淺固物情。

梁昭明太子開善寺法會

棲烏猶未翔。命駕出山莊。詰屈登馬嶺。回互入羊腸。稍看原藹藹。漸見岫蒼蒼。落星埋遠樹。新霧起朝陽。陰池宿早雁。寒風催夜霜。茲地信閑寂。清曠惟道場。玉樹琉璃水。羽帳鬱金床。紫柱珊瑚地。神幢明月珰。牽蘿下石隥。攀桂陟松梁。澗斜日欲隱。煙生樓半藏。

千祀終何邁。百代歸我皇。神功照不極。睿鏡湛無方。法輪明暗室。慧海度慈航。塵根久未洗。希沾垂露光。

簡文望同泰寺浮圖(並和)

遙看官佛圖。帶璧復垂珠。燭銀逾漢女。寶鐸邁昆吾。日起光芒散。風吟宮徴殊。露落盤恒滿。桐生鳳引雛。飛幡雜晚虹(音縫)。畫鳥狎晨鳧。梵世陵空下。應真蔽景趨。帝馬咸千轡。天衣盡六銖。意樂開長表。多寶現全軀。能令苦海渡。復使慢山逾。愿能同四忍。長當出九居。

王訓奉和

副君坐飛觀。城傍屬大林。王門雖八達。露塔復千尋。重櫨出漢表。曾栱冒云心。崑山雕潤玉。麗水瑩明金。懸盤同露掌。插鳳似飛禽。月落檐西暗。日去柱東侵。反流開睿屬。搦翰動神衿。愿托牢舟友。長免愛河深。

王臺卿奉和

朝光正晃朗。踴塔標千丈。儀鳳異靈烏。金盤代仙掌。積栱承雕桷。高檐掛珠網。寶地若池沙。風鈴如積響。刻削生千變。丹青圖萬象。煙霞時出沒。神仙乍來往。晨霧半層生。飛幡接云上。游霓不敢息。翔鹍詎能仰。贊善資哲人。流詠歸明兩。愿假舟航末。彼岸誰云廣。

庾信奉和

𨔴𨔴陵太清。照殿比東京。長影臨雙闕。高層出九城。栱積行雲礙。幡搖度鳥驚。鳳飛如始泊。蓮合似初生。輪重對月滿。鐸

【現代漢語翻譯】 現代漢語譯本 千祀終將如何逝去？百代終將歸屬於我皇。神聖的功績光照無邊無際，聖明的鏡子清澈而深遠。法輪照亮幽暗的房間，智慧之海以慈悲為航船來渡人。塵世的煩惱根源長久未能洗凈，希望能夠沾染到您垂下的甘露之光。

簡文帝望同泰寺浮圖(並和)

遙望這官家的佛塔，以美玉為飾，又垂掛著珍珠。塔上的燭光比漢代的織女星還要明亮，寶塔上的風鈴勝過昆吾山的寶劍。太陽升起時，光芒四射，清風吹拂時，宮商角徵的音調各不相同。露珠滴落，塔上的承露盤盈滿，梧桐樹生長，引來鳳凰在此築巢。飛舞的幡旗與傍晚的彩虹交相輝映，彩繪的鳥兒與早晨的野鴨嬉戲。彷彿梵天世界從空中降臨，得道的阿羅漢遮蔽著陽光前來。皇帝的馬隊有成千上萬，天人的衣裳輕盈如六銖。心懷喜悅，開啟長長的奏表，多寶佛顯現出完整的身軀。能夠使人渡過苦海，又能夠使人超越傲慢之山。愿能與四忍同心同德，長久地脫離九種煩惱的境界。

王訓奉和

副君您高坐于飛觀之上，城池旁邊緊鄰著大片的樹林。王侯的門第即使四通八達，高聳的佛塔也高達千尋。重疊的斗拱超越了漢代的建築，層疊的橫樑直入雲霄。用崑山的美玉雕琢，使其溫潤光澤，用麗水的黃金裝飾，使其晶瑩閃亮。懸掛的承露盤如同張開的手掌，插上的鳳凰好似飛翔的禽鳥。月亮西沉，屋檐下變得昏暗，太陽東昇，光芒侵染著立柱。反覆闡述，開啟聖明的歸屬，揮動筆墨，牽動著神聖的情懷。愿能託身于堅固的船隻，長久地免受愛慾之河的侵蝕。

王臺卿奉和

清晨的陽光正明亮，高聳的佛塔標誌著千丈的高度。塔上的儀鳳不同於普通的鳥雀，金色的承露盤代替了仙人的手掌。層層疊疊的斗拱承托著雕花的屋樑，高高的屋檐懸掛著珍珠織成的網。寶塔的地面如同池塘中的沙粒，風鈴的聲音如同積累的聲響。精雕細琢，變化萬千，用丹青描繪出世間萬象。煙霞時隱時現，神仙不時來往。清晨的霧氣半遮半掩，飛舞的幡旗連線著雲端之上。遊動的彩虹不敢停息，飛翔的鯤鵬難以仰望。讚美聖上的美德，依靠有智慧的人，流傳的歌詠歸屬於英明的君王。愿能憑藉舟船的末端，到達彼岸，誰說遙遠呢？

庾信奉和

高聳入雲，直逼太清之境，照耀宮殿，可與東京媲美。長長的影子投向宮闕，高高的樓層超出九重城郭。斗拱堆積，阻礙著行雲，幡旗搖動，驚擾著飛鳥。鳳凰飛舞，如同剛剛停落，蓮花合攏，好似初生。法輪的輪盤與滿月相對，風鈴...

【English Translation】 English version How will a thousand years ultimately pass? A hundred generations will ultimately belong to my sovereign. Divine merit shines without limit. The wise mirror is clear and boundless. The Dharma wheel illuminates the dark chamber. The sea of wisdom ferries with compassionate navigation. The roots of worldly defilements have long not been cleansed. I hope to receive a drop of your bestowed dew-like light.

Emperor Jianwen Viewing the Stupa of Tongtai Temple (and Responding in Verse)

Gazing afar at the official Buddha's stupa, adorned with jade and hung with pearls. The candlelight surpasses the Han dynasty's Weaver Girl star. The precious bells excel the Kunwu swords. As the sun rises, rays of light scatter. As the wind blows, the palace notes differ. Dewdrops fall, filling the dew-receiving basin. The phoenix tree grows, attracting phoenix chicks. Flying banners mingle with the evening rainbow. Painted birds frolic with morning ducks. The Brahma world descends from the sky. Arhats, concealing the sunlight, hasten. The emperor's horses number thousands. Heavenly garments weigh but six zhu. Joyfully, long memorials are presented. The whole body of Prabhutaratna appears. Able to ferry across the sea of suffering, and also to surpass the mountain of arrogance. May we be of one mind with the Four Forbearances, and forever escape the nine abodes of affliction.

Wang Xun's Response

The Vice-Ruler sits in the flying pavilion, beside the city and near the great forest. Though the royal gates are accessible in all directions, the pagoda rises a thousand fathoms. The heavy Dougong extends beyond the Han Dynasty's architecture, and the layered crossbeams reach into the clouds. Carved from Kunshan's moist jade, adorned with Lishui's bright gold. The suspended plate is like an open palm, the inserted phoenix resembles a flying bird. As the moon sets, the eaves darken to the west. As the sun rises, the pillars are touched by the east. Reversing the flow, opening the wise domain, wielding the brush, moving the divine collar. I wish to entrust myself to the firm boat of friendship, to forever avoid the depths of the river of love.

Wang Taiqing's Response

The morning light is bright, the towering pagoda marks a thousand zhang in height. The auspicious phoenix differs from ordinary birds, the golden plate replaces the immortal's palm. Accumulated Dougong support carved rafters, high eaves hang pearl nets. The precious ground is like sand in a pond, the wind chimes are like accumulated sounds. Carvings create a thousand changes, paintings depict myriad images. Mist and haze appear and disappear, immortals come and go. Morning mist is half-born, flying banners connect to the clouds. Wandering rainbows dare not rest, soaring Kunpeng cannot look up. Praising virtue, relying on wise men, flowing songs return to the enlightened ruler. I wish to borrow the end of the boat, to reach the other shore, who says it is far?

Yu Xin's Response

Towering high, reaching the realm of Taiqing, illuminating the palace, comparable to Tokyo. Long shadows cast upon the palace gates, high floors exceed the ninefold city walls. Accumulated Dougong obstruct passing clouds, fluttering banners startle flying birds. The phoenix flies as if just alighting, the lotus closes as if newly born. The wheel of the Dharma faces the full moon, the bells...

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韻擬鸞聲。畫水流泉注。圖云色半輕。露晚盤猶滴。珠朝火更明。雖連博望苑。還接銀沙城。天香下桂殿。仙梵入伊笙。庶聞八解樂。方遣六塵情。

簡文夜望浮圖上相輪

光中辨垂鳳。霧裡見飛鸞。定用方諸水。持添承露盤。

簡文賦詠五陰識支

澆淳混神因。因形復依色。欲浪逐情飄。愛網隨心織。鑄金雖改狀。斬籌方未極。鴿觀既無辨。猿攀此焉息。

劉綽賦詠百論舍罪福

尋因途乃異。及舍趣猶並。苦極降歸樂。樂極苦還生。豈非輪轉愛。皆錄封著情。一一知心相。渴樂法流清。

簡文蒙華林戒

庸夫耽世樂。俗士重虛名。三空既難了。八風恒易傾。伊余久齊物。本自一枯榮。弱齡愛箕穎。由來重伯成。非為樂肥遁。特是厭逢迎。執圭守蕃國。主器作元貞。昔日書銀字。久自恧宗英。斯焉佩金璽。何由廣德聲。居高常慮缺。持滿每憂盈。茲言信非矯。丹心良可明。舟航奉睿訓。接引降皇情。心燈朗暗室。牢舟出愛瀛。是節高秋晚。𣲽寥天氣清。交門光景麗。祈年雲霧生。紅蕖間青瑣。紫露濕丹楹。葉疏行逕出。泉溜繞山鳴。綠衿依浦戍。絳顙拂林征。庶蒙八解蓋。方使六塵輕。脫聞時可去。非吝舍重城。

簡文蒙預懺直疏並和五首

皇情矜幻

俗。聖德愍重昏。制書開攝受。絲綸廣慧門。時英滿君國。法侶盛天園。俱銷五道縛。共蕩四生怨。三修祛愛馬。六念靜心猿。庭深林彩艷。地寂鳥聲喧。上風吹法鼓。垂鈴鳴畫軒。新梅含未發。落桂聚還翻。早煙藏石隥。寒潮浸水門。一朝蒙善誘。方愿遣籠樊。

梁武帝和

玉泉漏向盡。金門光未成云云。

王筠應詔並序

奉和皇太子懺悔詩。仍上皇宸。極聖旨即疏降。同所用十韻。私心慶躍得未曾有。捃采餘韻更題鄙拙。

一聖智比明。帝德光四海。荷負誠攸屬。度脫實斯在。懺說齊蒙愚。推心屏欺紿。名僧引定慧。朝纓列元凱。還迷依善導。反心由真宰。和鈴混吹音。勝幡縈雪彩。早蒲欲抽葉。新篁向舒䈚。翹勤諒懇到。歸誠信兼倍。睿艷似煙霞。闌干若珠琲。善誘雖欲繼舍豪愧文彩。

昭明太子講席將訖賦三十韻依次用

法苑稱嘉柰。茲園美修竹。靈覺相招影。神仙共棲宿。慧義比瑤瓊。薰染猶蘭菊。理玄方十算。功深似九筑。華水警銀舟。方衢列金軸。微言絕已久。煩勞多累蓄。因茲闡慧云。欲使心塵伏。八水潤燋芽。三明啟群目。寶鐸旦參差。名香晚芬鬱。暫舍六龍敬。微祛二鼠蹙。意樹發空花。心蓮吐輕馥。喻斯滄海變。譬彼庵羅熟。妙智方縟錦。深辭同

霧縠。善學同梵爪。真言異錮腹。逶迤合蓋城。葳蕤布金郁。珠華蔭八溪。玉流通九穀。青禽乍下上。云雁飛翻覆。高談屬勝時。寡聞終自恧。日麗鴛鴦瓦。風度蜘蛛屋。落蘤散遠香。霏云卷遙族。曠濟同象園。中乘如佇獨。后焰難堅明。初心易驚縮。應當離華水。無令乖漆木。投巖不足貴。棘林安可宿。器月希留影。心灰庶方撲。視愛同采蜂。游善如原菽。八邑仙人山。四寶神龍澳。藥樹永繁稠。禪枝詎雕摵。以茲悅聞道。庶此優馳逐。欲追露寶車。脫屣親推轂。

簡文旦出興業寺講

沐芳肅朝帶。駕言祇凈宮。羽旗承去影。鐃吹雜還風。吳戈夏服箭。驥馬綠沈弓。水照柳初碧。煙含桃半紅。由來六塵縛。宿昔五纏蒙。見鶴徒知謬。察象理難同。方知恧四辯。奚用語三空。

梁元帝和劉尚書侍五明集

帝德洽區宇。垂衣彰太平。黃唐慚懋實。子姒恧嘉聲。治定陳五禮。功成奏六英。汲引留宸鑒。舟航動睿情。諸王惟一法。無生信不生。因因從此見。果果自斯明。元良仰副后。含一震鴻名。歸藏逾啟筮。魯史冠春卿。日宮佳氣滿。月殿善風清。綺錢敝西觀。緹幔卷南榮。金門練朝鼓。玉壺休夜更。宮槐留曉合。城烏侵曙鳴。露光枝上動。霞影水中輕。虛薄今何事。徒知戀法城。

昭明

太子鐘山解講(並和)

陸倕和

終南鄰漢闕。高掌跨周京。復此虧天嶺。穹隆距帝城。當衢啟珠館。臨下構山。楹南望窮淮溆。北眺盡滄溟。步擔時中宿。飛階或上征。網戶圖雲氣。龕室畫仙靈。副君憐世網。廣命萃人英。道筵終后說。鑾轡出郊坰。云峰響流吹。松野映風旌。睿心嘉杜若。神藻茂琳瓊。多謝先成敏。空頒后乘榮。

蕭子顯奉和

嵩岳基舊字。盤嶺跨南京。睿心重禪室。游駕陟曾城。金輅徐既動。龍驂躍且鳴。涂方後塵合。地迥前笳清。邐迤因臺榭。參差憩羽旌。高隨閬風極。勢與元天並。氣歇連松遠。云升秋野平。徘徊臨井邑。表裡見淮瀛。折果尊常住。渴慧在無生。暫留石山軌。欲知芳杜情。鞠躬荷嘉慶。瞻道聞頌聲。

劉孝綽和

御鶴翔伊水。策馬出王田。我后游祇鷲。比事實光前。翠蓋承朝景。珠旗曳曉煙。樓帳榮巖谷。緹組曜林阡。況在登臨地。復及秋風年。喬柯變夏葉。幽澗潔涼泉。停鑾對寶坐。辯論悅人天。淹塵資海滴。昭暗仰燈然。法朋一已散。笳劍儼將旋。邂逅逢優渥。托乘侶才賢。摛辭雖並命。遺恨獨終篇。

劉孝儀奉和

韶樂臨東序。時駕出西園。雖窮禮游盛。終為塵俗喧。豈如弘七覺。揚鑾啟四門。夜氣清簫管。曉陣爍

【現代漢語翻譯】 現代漢語譯本：

太子鐘山解講(並和)

陸倕和

終南山（Zhongnan Mountain）緊鄰漢朝的宮闕，高聳的山勢橫跨周朝的都城。山嶺在此處虧缺，高大的山體與帝都遙遙相對。大道旁開啟著華麗的館舍，居高臨下建造著山亭。廳堂南望，淮河（Huai River）和泗水（Si River）的盡頭都可望見，向北眺望，無垠的滄海（Cang Sea）也盡收眼底。步行挑著行李，有時在此處過夜，飛架的階梯，有時可以攀登。用網狀的窗戶來描繪雲氣，在龕室裡繪製仙靈。太子憐憫世間的羅網，廣泛召集人中英傑。講道的筵席最終才開始講述，太子的車駕從郊外出發。云峰間迴響著悠揚的樂聲，松樹林野映襯著飄揚的風幡。聖上的心意讚賞杜若（一種香草），神妙的文采如同茂盛的琳瑯美玉。非常感謝先前的成就敏捷，我只能空領后隨的榮耀。

蕭子顯奉和

嵩山（Song Mountain）奠定了舊有的格局，盤旋的山嶺橫跨南京（Nanjing）。聖上的心意重視禪房，巡遊的車駕攀登高聳的城墻。金色的車駕緩緩啟動，駿馬奔騰嘶鳴。行進的方向，後面的塵土匯合，地勢偏遠，前面的號角清亮。蜿蜒曲折地依傍著臺榭，錯落有致地停歇著羽毛裝飾的旌旗。高聳的山勢追隨閬風（Langfeng）的極點，氣勢與元天（Yuantian）並列。氣息消散，與遙遠的松樹相連，雲氣升騰，秋天的原野平坦開闊。徘徊在靠近井邑的地方，淮河和入海口內外可見。採摘果實，尊敬常住的佛法，渴望智慧，在於無生。暫時留下車輪在石山上的軌跡，想要了解芳香杜若的情意。我恭敬地承受美好的慶典，仰望聖道，聽聞讚頌的聲音。

劉孝綽和

皇家的仙鶴在伊水（Yi River）上飛翔，策馬奔馳在王畿的田野上。我們的君后巡遊祇鷲山（Grdhrakuta Mountain），相比之下，這件事實在光耀前人。翠綠的傘蓋承載著朝陽的光輝，珠玉裝飾的旗幟搖曳著清晨的煙霞。樓閣和帷帳使山巖和山谷增添光彩，紅色的絲帶照耀著林間小路。更何況正值登臨遊覽的佳地，又逢秋風送爽的時節。高大的樹木變換了夏天的葉子，幽靜的山澗清澈涼爽。停止車駕，面對寶座，辯論佛法，使人天歡悅。用大海中的一滴水來滋潤被塵土覆蓋的事物，用燈火的光明來照亮黑暗。修習佛法的同伴已經離散，笳和劍也儼然將要回轉。有幸遇到優厚的待遇，依託車乘，與才華橫溢的賢士為伴。即使撰寫辭賦奉命而為，但獨自留下遺憾，終結此篇。

劉孝儀奉和

美妙的音樂在東序演奏，皇帝的車駕從西園出發。即使窮盡禮儀，遊樂盛大，終究還是塵世的喧囂。哪裡比得上弘揚七覺支（Sapta Bodhyanga），開啟四門（四大部洲）的佛法。夜晚的清氣伴隨著簫管的聲音，清晨的軍陣閃耀著光芒。

English version:

Accompanying Poem on Crown Prince's Explanation of the Sutras at Zhong Mountain

Lu Chui's Response

Mount Zhongnan (Zhongnan Mountain) neighbors the Han palaces, its high peaks straddling the Zhou capital. Here the mountain ridge is incomplete, its towering mass facing the imperial city from afar. Splendid pavilions open along the main road, mountain kiosks built high above. From the hall, one can see the ends of the Huai River (Huai River) and Si River (Si River) to the south, and the boundless Cang Sea (Cang Sea) to the north. Carrying luggage, one sometimes lodges here overnight, ascending the flying steps. The windows depict the clouds, and the niches are painted with immortals. The Crown Prince pities the world's entanglements, widely gathering heroes. The Dharma assembly begins its discourse at last, the imperial carriage departing from the outskirts. Melodies echo through the cloud-capped peaks, banners flutter in the pine forests. The Emperor appreciates the du ruo (a fragrant herb), and his divine writings flourish like jade trees. I am grateful for the swift achievements of those before me, and can only follow behind in glory.

Xiao Zixian's Accompanying Poem

Mount Song (Song Mountain) established the old order, its winding ridges spanning Nanjing. The Emperor values the meditation chamber, his carriage ascending the towering walls. The golden carriage slowly moves, the steeds neighing and galloping. In the direction of travel, the dust from behind converges, the distant land makes the horns sound clear. Meandering along the terraces, the feathered banners rest in disarray. The high peaks follow the extreme of Langfeng, its momentum aligned with Yuantian. The breath dissipates, connecting with the distant pines, the clouds rise, and the autumn plains are flat and wide. Lingering near the settlements, the Huai River and its estuary are visible inside and out. Picking fruits, respecting the eternal Dharma, longing for wisdom, lies in non-birth. Temporarily leaving the wheel tracks on the stone mountain, wanting to understand the fragrant du ruo's sentiment. I respectfully receive the auspicious celebration, looking up to the sacred path, hearing the sounds of praise.

Liu Xiaochuo's Response

The imperial crane flies over the Yi River (Yi River), riding horses in the fields of the royal domain. Our sovereign tours Grdhrakuta Mountain (Grdhrakuta Mountain), compared to this, the event truly glorifies the predecessors. The emerald canopy bears the morning light, the pearl-adorned flags flutter in the morning mist. Pavilions and tents add splendor to the cliffs and valleys, red ribbons illuminate the forest paths. Moreover, it is a good place to climb and visit, and it is also the season of autumn breeze. Tall trees change their summer leaves, and the quiet streams are clear and cool. Stopping the carriage, facing the precious seat, debating the Dharma, delights humans and gods. Using a drop of water from the sea to nourish things covered in dust, using the light of a lamp to illuminate the darkness. Fellow practitioners of the Dharma have already dispersed, and the horns and swords are about to return. Fortunately, I encountered generous treatment, relying on the carriage, accompanied by talented scholars. Even though writing poems is done by command, I alone leave behind regrets, ending this poem.

Liu Xiaoyi's Accompanying Poem

Beautiful music is played in the eastern hall, the Emperor's carriage departs from the western garden. Even if the rituals are exhausted and the entertainment is grand, it is still the noise of the mortal world. How can it compare to promoting the Seven Factors of Enlightenment (Sapta Bodhyanga), opening the Dharma of the Four Gates (Four Continents). The night's coolness accompanies the sounds of the flutes, and the morning's army shines brightly.

【English Translation】 English translation line 1 English translation line 2

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郊原。山風亂彩眊。初景麗文轅。林開俞騎騁。逕曲羽旄屯。煙壁浮青翠。石瀨響飛奔。回情下重閣。降道放真源。談空匹泉涌。綴藻邁弦繁。輕生逢過誤。並作輦龍鹓。顧己同偏爵。何用挹衢樽。◎

◎八關齋夜賦四城門更作四首(梁皇太子同作)

庾集五第一賦韻東城門病

伏枕愛危光。痾纏生易折。無因雪岸草。慮反邙山穴(徐防)。

消渴腠腸腑。疼蹇嬰枝節。如何促齡內。憂苦無暫缺(孔燾)。

南城門老

虛蕉誠易犯。危藤復將嚙。一隨柯已微。當年信長訣(諸葛嵦)。

已同白駒去。復類紅花熱。妍容一旦罷。孤燈行自設(君)。

西城門死

緩心雖已殊。滅景寧優劣。一隨業風盡。終歸虛妄設(王卿)。

五陰誠為假。六趣寧有截。零落竟同歸。憂思空相結(李鏡遠)。

北城門沙門

俗幻生影空。憂繞心塵噎。于茲排四纏。去矣求三涅(殿下)。

下學背流心。方從窈冥別。已悲境相空。復作泡云滅(中庶府君)。

第二賦韻東城門病

空痾誠易愈。有病故難痊。徒知餌五色。終當悲九泉(王臺卿)。

已無雪山草。沈痗竟誰憐。復悲淪苦海。何由果凈天(諸葛嵦)。

南城門老

【現代漢語翻譯】 現代漢語譯本 郊外的景色。山風吹亂了五彩繽紛的景象。初升的太陽照亮了華麗的車轅。林間開闊，可以盡情馳騁。彎曲的小路旁，駐紮著裝飾著羽毛的軍隊。霧氣像墻壁一樣，漂浮著青翠的顏色。山間的石灘，水流飛奔，發出響聲。收回思緒，從高樓上下來。遵循正道，放下虛妄的念頭，迴歸真實的本源。談論空性，思如泉涌。修飾文藻，超越了音樂的繁複。輕視生命，就會遭遇過錯和迷途。最終只能像拉著龍和鹓鳥的車駕一樣，毫無意義。反省自己，如同只得到一部分爵位，又何必去那大道上的酒肆里買醉呢？

◎八關齋夜賦四城門更作四首(梁皇太子同作)

庾集五第一賦韻東城門病

我躺在床上，喜愛那微弱的光芒。疾病纏身，生命容易夭折。沒有辦法像雪岸的草一樣，自我恢復。擔心最終會像邙山上的墳墓一樣（徐防）。

消渴癥侵蝕著我的腸胃和臟腑。疼痛和痙攣折磨著我的四肢。如何在短暫的生命中，擺脫這無盡的憂愁和痛苦（孔燾）？

南城門老

像香蕉樹一樣，外強中乾，容易被侵犯。像老藤一樣，即將被蟲蟻啃噬。一旦樹木的枝幹開始衰微，就知道離訣別的日子不遠了（諸葛嵦）。

已經像白駒過隙一樣，時光飛逝。又像紅花一樣，轉瞬即逝。美麗的容顏一旦逝去，只能在孤燈下獨自嘆息（君）。

西城門死

放下執念，心境雖然有所不同，但死亡的結局並沒有優劣之分。一旦隨著業力的風而消散，最終都將歸於虛無（王卿）。

五陰（色、受、想、行、識，構成人身的五種要素）本來就是虛假的，六趣（地獄、餓鬼、畜生、阿修羅、人、天）哪裡會有真正的界限？最終都將零落，歸於虛無。憂愁和思念，也只是徒勞地相互纏繞（李鏡遠）。

北城門沙門

世俗的幻象，如同影子一樣虛空。憂愁纏繞，讓內心充滿塵埃。因此要排除這四種束縛（貪、嗔、癡、慢），前往追求三涅槃（空性、無相、無愿）（殿下）。

放下世俗的學習，背離流俗之心，才能從幽暗的境界中解脫出來。已經悲嘆世間萬物的空虛，又如同泡沫和雲彩一樣，終將消散（中庶府君）。

第二賦韻東城門病

虛弱的疾病，確實容易痊癒。但真正的疾病，卻難以治癒。即使知道服用各種藥物，最終也難逃死亡的命運（王臺卿）。

已經沒有雪山上的草藥可以救命，這沉重的疾病，又有誰來憐憫？又悲嘆自己沉淪在苦海之中，何時才能到達清凈的天堂（諸葛嵦）？

南城門老

【English Translation】 English version Suburban scenery. The mountain wind messes up the colorful sights. The rising sun illuminates the magnificent carriage shaft. The forest opens up, allowing for unrestrained galloping. Along the winding path, troops adorned with feathers are stationed. Mist, like a wall, floats with verdant colors. The mountain stream rushes and roars. Recalling my thoughts, I descend from the high pavilion. Following the right path, I let go of illusions and return to the true source. Discussing emptiness, thoughts flow like a spring. Embellishing literary works surpasses the complexity of music. Disregarding life leads to mistakes and straying. In the end, it's like a carriage pulled by dragons and phoenixes, meaningless. Reflecting on myself, like receiving only a portion of the noble rank, why bother getting drunk at the roadside tavern?

◎Composing poems on the four city gates on the night of the Eight Precepts Fasting (together with Crown Prince of Liang)

Yu Ji 5, First Poem, Rhyming with the East Gate, Sickness

Lying in bed, I cherish the faint light. Afflicted by illness, life is easily cut short. There's no way to recover like the grass on the snowy bank. I worry about ending up like a tomb on Mount Mang (Xu Fang).

Diabetes corrodes my intestines and organs. Pain and cramps torment my limbs. How can I escape this endless worry and suffering in this short life (Kong Tao)?

South Gate, Old Age

Like a banana tree, outwardly strong but inwardly weak, easily violated. Like an old vine, about to be gnawed by insects. Once the branches of the tree begin to wither, one knows the day of farewell is not far off (Zhuge Kai).

It's already like a white colt passing through a crack, time flies. Like a red flower, fleeting. Once the beautiful face fades, one can only sigh alone under the lonely lamp (Jun).

West Gate, Death

Letting go of attachments, although the state of mind may be different, the outcome of death has no superior or inferior. Once scattered by the wind of karma, all will ultimately return to nothingness (Wang Qing).

The Five Skandhas (form, feeling, perception, volition, consciousness, the five elements that constitute a person) are inherently false, where are the real boundaries of the Six Realms (hell, hungry ghosts, animals, asuras, humans, gods)? In the end, all will wither and return to nothingness. Worry and thoughts are just futilely intertwined (Li Jingyuan).

North Gate, Shramana (Buddhist Monk)

The illusions of the world are as empty as shadows. Worry entangles, filling the heart with dust. Therefore, one must eliminate these four bonds (greed, hatred, delusion, pride) and go to seek the Three Nirvanas (emptiness, signlessness, wishlessness) (Your Highness).

Abandoning worldly learning, turning away from the common heart, one can be liberated from the dark realm. Already lamenting the emptiness of all things in the world, like bubbles and clouds, they will eventually dissipate (Zhongshufu Jun).

Second Poem, Rhyming with the East Gate, Sickness

A weak illness is indeed easy to cure. But a true illness is difficult to heal. Even knowing to take various medicines, one cannot escape the fate of death (Wang Taiqing).

There is no longer any snow mountain herb to save life, who will pity this heavy illness? And lamenting being trapped in the sea of suffering, when will one reach the pure heaven (Zhuge Kai)?

South Gate, Old Age

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昔類紅蓮草。自玩淥池邊。今如白花樹。還悲明鏡前(殿下)。

壯心欲何在。餘日乃西遷。清樽不復樂。蓬鬢豈還妍(徐防)。

西城門死

高堂信逆旅。壞業理常牽。玉匣方委櫬。金臺不復延(中庶府君)。

挽聲隨逕遠。蘿影帶松懸。詎能留十念。唯應逐四緣(君)。

北城門沙門

經行林樹下。求道志能堅。既有神通力。振錫遠乘煙(李鏡遠)。

一登四弘誓。至道莫能先。不貪曠劫壽。無論延促年(孔壽)。

第三東城門病

纏痾緬百年。自傷無五福。長縈畫篋蛇。不值仙人鹿(殿下)。

習染迷畫瓶。臥起求棲宿。羅襦豈再歡。臨岐方土木(中庶府君)。

南城門老

少年愛紈綺。衰暮慚羅縠。徒傷歲冉冉。陳詩非鬱鬱(王臺卿)。

鶴髮辭軒冕。鮐背烹葵菽。松柏稍相依。歡愛幾時睦(鏡遠)。

西城門死

追念平生時。遨遊上苑囿。一沒松柏下。春光徒倏昱(孔燾)。

結根素因假。枝葉緣骨肉。自應螻蟻驅。值此風刀逐(諸葛嵦)。

北城門沙門

俗璽厭纏絲。因田抽善谷。長披忍辱鎧。去此纖羅服(徐防)。

愿引三塗眾。俱令十使伏。珠月猶沈首。金錍未挑目(

【現代漢語翻譯】 現代漢語譯本 昔日我如紅蓮草般鮮艷，獨自在碧綠的池邊欣賞自己。如今卻像白花樹般衰老，只能對著明鏡悲嘆。（殿下）

壯志豪情如今又在哪裡呢？剩下的日子也一天天向西流逝。清醇的美酒不再能帶來快樂，蓬亂的頭髮又怎能恢復美麗呢？（徐防）

西城門 死

華麗的廳堂終究只是臨時的住所，家業的衰敗是世事常理。裝殮遺體的玉匣已經備好，高貴的金臺也無法再將你挽留。（中庶府君）

輓歌的聲音隨著小路遠去，女蘿的影子懸掛在松樹上。哪裡還能讓你停留片刻，終究只能隨著四大因緣而消逝。（君）

北城門 沙門

在林木下修行，尋求真道的意志堅定不移。既然擁有神通之力，就振動錫杖，遠遠地乘煙而去。（李鏡遠）

一旦立下四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），至高的佛道就沒有什麼能超越它。不貪求漫長無盡的壽命，無論壽命長短都一樣。（孔壽）

第三 東城門 病

被疾病纏繞，已經過去了漫長的歲月，獨自悲傷自己沒有五福（長壽、富貴、康寧、好德、善終）。長久地被畫在箱子上的蛇所困擾，始終沒有遇到能救我的仙人。（殿下）

被世俗的習氣所迷惑，就像被畫在瓶子里一樣，臥床不起，只求一個安身之所。華麗的絲綢衣服又怎能再帶來歡樂，臨到死亡的關頭，才發現自己如同泥土木頭一般。（中庶府君）

南城門 老

少年時喜愛華麗的絲綢，年老時卻為粗糙的布衣感到羞愧。徒然感傷歲月匆匆流逝，吟誦的詩歌也並非充滿憂愁。（王臺卿）

滿頭白髮告別了官位，彎腰駝背地吃著粗糧。像松柏一樣漸漸互相依靠，歡樂的時光又能持續多久呢？（鏡遠）

西城門 死

追憶平生的時候，曾經在上林苑中游玩。一旦被埋葬在松柏之下，美好的春光也只是轉瞬即逝。（孔燾）

生命的根基原本就是虛假的，枝葉的生長也依賴於骨肉親情。自然會被螻蟻所驅使，遭遇這如風刀般無情的命運。（諸葛嵦）

北城門 沙門

厭倦了世俗的官印和纏繞的煩惱，從田地裡抽出最好的稻穀來供養。長久地披著忍辱的鎧甲，脫去這輕薄的絲綢衣服。（徐防）

愿引導三塗（地獄道、餓鬼道、畜生道）的眾生，都能夠降伏十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）。心中的明珠般的光明仍然被遮蔽，金剛錐還未曾刺破眼睛。（）

【English Translation】 English version In the past, I was like a red lotus grass, admiring myself alone by the green pond. Now I am like a white-flowered tree, lamenting before the clear mirror. (Your Highness)

Where is the ambition now? The remaining days are also moving westward day by day. Clear wine no longer brings joy, how can disheveled hair regain its beauty? (Xu Fang)

West City Gate Death

The magnificent hall is ultimately just a temporary residence, and the decline of family business is a common occurrence. The jade casket for the remains is ready, and the noble golden platform can no longer retain you. (Zhongshu Fujun)

The sound of the elegy fades away along the path, and the shadows of the ivy hang on the pine trees. How can you be kept here for even a moment, ultimately you can only vanish with the four conditions (四大因緣 - earth, water, fire, wind). (Jun)

North City Gate Shramana (沙門 - Buddhist monk)

Practicing under the trees, the will to seek the truth is unwavering. Since you have supernatural powers, shake your staff and ride away on the smoke. (Li Jingyuan)

Once the Four Great Vows (四弘誓願 - vows to save all beings, end all afflictions, learn all teachings, and achieve Buddhahood) are made, nothing can surpass the supreme path of Buddhism. Not greedy for endless life, whether life is long or short, it is the same. (Kong Shou)

Third East City Gate Sickness

Entangled by illness, many years have passed, and I grieve that I have no five blessings (五福 - longevity, wealth, health, love of virtue, and a peaceful death). Long troubled by the snake painted on the box, I have never met a sage who can save me. (Your Highness)

Deluded by worldly habits, like being trapped in a painted bottle, lying in bed, seeking only a place to rest. How can gorgeous silk clothes bring joy again? Approaching the moment of death, I realize I am like mud and wood. (Zhongshu Fujun)

South City Gate Old Age

In youth, I loved gorgeous silk, but in old age, I am ashamed of coarse cloth. I vainly lament the passage of time, and the poems I recite are not filled with sorrow. (Wang Taiqing)

White hair bids farewell to officialdom, and a hunched back eats coarse grains. Like pine and cypress trees, we gradually lean on each other, how long can joyful times last? (Jingyuan)

West City Gate Death

Recalling the times of my life, I once roamed in the Shanglin Garden (上林苑 - imperial garden). Once buried under the pine and cypress trees, the beautiful spring scenery is only fleeting. (Kong Tao)

The foundation of life is originally false, and the growth of branches and leaves depends on kinship. Naturally, I will be driven by ants, encountering this ruthless fate like a wind-knife. (Zhuge Kai)

North City Gate Shramana (沙門 - Buddhist monk)

Tired of worldly official seals and entangling worries, I offer the best rice from the fields. Wearing the armor of forbearance for a long time, I take off these thin silk clothes. (Xu Fang)

I vow to guide the beings of the Three Evil Paths (三塗 - hell realm, hungry ghost realm, animal realm), so that they can all subdue the Ten Fetters (十使 - greed, hatred, delusion, pride, doubt, wrong views about the self, clinging to extreme views, holding wrong views, attachment to views, and attachment to rites and rituals). The pearl-like light in the heart is still obscured, and the diamond awl has not yet pierced the eyes. ()

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君)。

第四東城門病

紫紈未可得。漳濱徒再離。一逢犬馬病。賁育罷驅馳(李鏡遠)。

已無九轉術。復闕萬金奇。不看授鹽掌。唯夢蓮花池(君)。

南城門老

盛年歌吹日。顧步惜容儀。一朝衰朽至。星星白髮垂(孔燾)。

已傷萬事盡。復念九門枝。乘軒意何在。獨鏡坐如斯(中庶府君)。

西城門死

一息於今罷。平生詎可規。天長曉露促。千齡誰復知(殿下)。

華堂一相舍。松帳杳難窺。萬祀藏珠應。千年罷玉羈(徐防)。

北城門沙門

深心不可染。正道亦難欹。方除五欲累。長辭三雅卮(王少卿)。

依空慮難靜。習善路猶彌。沒身竟靡托。單盂詎待貲(諸葛嵦)。

正月八日然燈　應令

藕樹交無極。華云衣數重。織竹能為象。縛荻巧成龍。落灰然蕊盛。垂油濕畫峰。天宮儻若見。燈王愿可逢。

簡文游光宅　應令

陪游入舊豐。雲氣郁青蔥。紫陌垂清柳。輕槐拂惠風。八泉光綺樹。四柱曖臨空。翠網隨煙碧。丹華共日紅。方欣大云溥。慈波流凈宮。

梁簡文于幽縶中。援筆自序云。

有梁正士簡陵蕭綱。立身行己。終始若一。風雨如晦。雞鳴不已。非欺暗室。豈況三光。

【現代漢語翻譯】 現代漢語譯本： 第四 東城門病

紫色的絲綢裙子已經無法得到，在漳水邊白白地再次離別。一旦遭遇犬馬一樣的疾病，即使是像孟賁和夏育這樣的勇士也只能停止奔跑（李鏡遠）。

已經沒有起死回生的煉丹之術，也缺少價值萬金的奇藥。不再看重授予官職的權力，只在夢中見到蓮花盛開的池塘（君）。

南 城門老

在盛年時歌舞宴樂，顧盼之間珍惜自己的容貌和儀態。一旦衰老到來，星星點點的白髮便垂了下來（孔燾）。

已經感傷萬事都已走到盡頭，又想到京城的各個城門。乘坐華麗車輛的意願在哪裡呢？只能獨自對著鏡子，像這樣坐著（中庶府君）。

西 城門死

最後一口氣如今已經停止，一生的計劃又怎麼能夠預料。上天漫長，但曉露卻很短暫，千年之後又有誰會記得（殿下）。

華麗的廳堂一旦捨棄，松木做的棺材就幽深難見。埋藏珍珠的習俗應該持續萬年，用玉器束縛屍體的做法應該在千年后停止（徐防）。

北 城門沙門（梵文：Śrāmaṇa，指出家修道者）

深邃的內心不會被世俗污染，正道也難以被動搖。正在去除眼、耳、鼻、舌、身這五種慾望的束縛，永遠告別飲酒作樂（王少卿）。

依靠空性，思慮難以平靜；學習善法，道路仍然漫長。最終一生沒有依靠，一個缽盂難道還要等待資助（諸葛嵦）。

正月八日然燈 應令

蓮藕的枝幹交錯沒有盡頭，華麗的雲彩重重疊疊。編織竹子能夠做成大象的形狀，捆綁蘆葦巧妙地做成龍的樣子。蠟燭燃盡落下灰燼，燭油滴落浸濕了畫滿圖案的山峰。如果能在天宮看到這樣的景象，希望能夠遇到燃燈佛（Dīpankara）。

簡文游光宅 應令

陪同遊覽來到舊都，雲氣濃郁而青翠。紫色的道路邊垂著清新的柳樹，輕柔的槐樹拂動著惠風。八條泉水照耀著華麗的樹木，四根柱子在空中若隱若現。翠綠的羅網隨著煙霧變得碧綠，紅色的花朵與太陽一同鮮艷。正欣喜于佛法廣大普及，慈悲的佛法流淌在清凈的寺廟中。

梁簡文在幽禁之中，拿起筆自己寫序說：

有梁朝正直之士簡陵蕭綱，立身處世，始終如一。即使在風雨交加的黑暗時刻，也像雞鳴一樣不停止努力。不欺騙在黑暗的房間里，更何況是在日月星辰的光輝之下。

【English Translation】 English version: Fourth, Disease at the East City Gate

The purple silk skirt can no longer be obtained; in vain, another separation by the Zhang River. Once encountering a disease like that of dogs and horses, even the brave Ben Yu (賁育) must cease their running (Li Jingyuan).

There is no longer the art of ninefold transformation, nor the wonder of ten thousand gold pieces. No longer valuing the power to grant official positions, only dreaming of a lotus-filled pond (Jun).

South, Old Age at the City Gate

In the days of flourishing years, singing and dancing, cherishing one's appearance and demeanor with every glance. Once old age arrives, sparse white hairs hang down (Kong Tao).

Already saddened that all things come to an end, also thinking of the branches of the nine gates. Where is the desire to ride in a carriage? Only sitting alone before the mirror, just like this (Zhongshu Fujun).

West, Death at the City Gate

The last breath has now ceased; how can one plan for a lifetime? Heaven is long, but the morning dew is fleeting; who will remember after a thousand years (Your Highness)?

Once the magnificent hall is abandoned, the pine coffin becomes obscure and difficult to see. The custom of burying pearls should last for ten thousand years; the practice of binding the corpse with jade should cease after a thousand years (Xu Fang).

North, Śrāmaṇa (Buddhist Monk) at the City Gate

The profound mind cannot be tainted, and the righteous path is difficult to sway. Now removing the burdens of the five desires (eye, ear, nose, tongue, body), forever bidding farewell to drinking and merrymaking (Wang Shaoqing).

Relying on emptiness, thoughts are difficult to quiet; learning goodness, the path is still long. Ultimately, there is no reliance in life; does a single alms bowl need to wait for support (Zhuge Kai)?

Lighting Lamps on the Eighth Day of the First Month - In Response to the Order

The lotus branches intertwine without end, the ornate clouds layer upon layer. Weaving bamboo can create the shape of an elephant, binding reeds skillfully forms the appearance of a dragon. Fallen ashes show the flourishing of the wick, dripping oil wets the painted peaks. If one could see such a scene in the heavenly palace, one would hope to encounter Dīpankara (the Lamp Lighting Buddha).

Emperor Jianwen's Excursion to Guangzhai - In Response to the Order

Accompanying the excursion to the old capital, the clouds are lush and verdant. By the purple road hang fresh willows, gentle locust trees brush the favorable wind. Eight springs illuminate the magnificent trees, four pillars vaguely overlook the sky. Emerald nets become green with the smoke, red flowers are vibrant with the sun. Rejoicing in the widespread dissemination of the Great Dharma, the compassionate Dharma flows in the pure temple.

Emperor Jianwen of Liang, while imprisoned, took up his brush and wrote his own preface, saying:

There is Xiao Gang of Jianling, an upright man of the Liang Dynasty, whose conduct and behavior are consistent from beginning to end. Even in dark times with wind and rain, he strives tirelessly like a crowing rooster. He does not deceive in a dark room, let alone under the radiance of the sun, moon, and stars.

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數至於此。命也如何。◎

又為連珠三首

一曰。吾聞有古富而今貧。可稱多而賑寡。是以度索樓下獨有衰神。松柏橋南空餘白社。

二曰。吾聞言可覆也。仁能育物。是以欲輕其死。有德必昌。兵踐于義。無思不服。

三曰。吾聞道行則五福俱泰。運閉則六極所鐘。是以麟出而悲。豈唯孔子。途窮則慟。寧止嗣宗。◎

又為詩曰

恍忽煙霞散。颼飂松柏陰。幽山白楊古。野路黃塵深。終無千月命。安用九丹金。闕里長蕪沒。蒼天空照心。

十月弒于永福省。年四十九崩。崩時太清五年也。

宋謝靈運臨終詩

龔勝無遺生。季業有窮盡。嵇叟理既迫。霍子命亦殞。悽悽后霜柏。納納衝風菌。邂逅竟既時。修短非所慜。恨我君子志。不得巖上泯。送心正覺前。斯痛久已忍。唯愿乘來生。怨親同心朕。

沉隱侯臨終表

臣約言。臣抱疾彌留。迄今即化。形神欲離月已十數。窮楚極毒無言以喻。平日健時不言若此。舉刀坐劍比此為輕。仰惟深入法門。厲茲苦節。內矜外恕。寔本人情。伏願聖心重加推廣。微臣臨涂無復遺恨。雖漸也善。庶等鳴哀。謹啟。

陳沙門釋智愷臨終詩

千月本難滿。三時理易傾。石火無恒焰。電光寧久明。遺文空

【現代漢語翻譯】 數到這裡了，命運又將如何呢？

又作連珠三首：

第一首說：我聽說有過去富裕而現在貧窮的，可以稱得上多的卻要救濟少的。因此，度索樓下只有衰神，松柏橋南只剩下空蕩蕩的白社（古代祭祀土神的地方）。

第二首說：我聽說說過的話可以收回，仁德能夠養育萬物。因此，想要輕視死亡，有德之人必定昌盛。用兵合乎道義，不用思考就能使人信服。

第三首說：我聽說道義施行則五福（長壽、富貴、康寧、好德、善終）都興盛，命運閉塞則六極（兇短折、疾、憂、貧、惡、弱）降臨。因此，麒麟出現而令人悲傷，難道只有孔子如此嗎？道路窮盡而痛哭，難道只有阮嗣宗（阮籍）這樣嗎？

又作詩一首：

恍惚間煙霞消散，颼飂聲中松柏成蔭。幽深的山裡有古老的白楊樹，荒野的路上黃塵瀰漫。終究沒有千年的壽命，又何必用九轉金丹？闕里（孔子故里）長滿了荒草，蒼天默默照耀我的內心。

（皇帝）在永福省被弒殺於十月，享年四十九歲。駕崩時是太清五年。

宋朝謝靈運臨終詩：

龔勝（人名）沒有留下生命，季業（人名）也有窮盡的時候。嵇康（人名）的道理已經緊迫，霍光（人名）的生命也隕落了。淒涼的是深秋的霜和柏樹，搖曳的是迎風的菌類。相遇終有結束時，壽命長短不值得悲傷。遺憾的是我的君子之志，不能在山巖上消磨。將心送往正覺（佛）之前，這種痛苦早已忍受。只希望來生，怨恨和親愛的人都能同心同德。

沉隱侯臨終遺表：

臣（沈約）稟告：臣身患重病，氣息奄奄，至今將要離世。形體和精神將要分離已經有十幾個月了，窮困和痛苦到了極點，無法用言語來形容。平日健康的時候不說這樣的話，舉刀自刎或者揮劍而死都比這要輕。仰望陛下深入佛法，勉勵自己過著艱苦的生活，內心嚴於律己，外表寬恕待人，這實在是人之常情。伏請陛下聖心能夠更加推廣（佛法），微臣臨死就沒有什麼遺憾了。即使是漸漸地行善，也希望能像鳥鳴一樣表達哀傷。謹奏。

陳朝沙門釋智愷臨終詩：

千月（比喻時間長久）本來就難以圓滿，三時（過去、現在、未來）的道理容易傾頹。石火沒有恒定的火焰，閃電哪裡能長久光明？留下的文章空虛。

【English Translation】 Reaching this point in numbers, what will become of fate?

Also, three linked verses:

First: I have heard of those who were rich in the past but are now poor, those who can be called many yet must provide for the few. Therefore, beneath the Dusuo Tower there is only the god of decline, and south of the Pine and Cypress Bridge remains only the empty White Shrine (ancient place for worshiping the earth god).

Second: I have heard that words can be retracted, and benevolence can nurture all things. Therefore, to despise death, the virtuous will surely prosper. To wage war in accordance with righteousness, one will be convinced without thinking.

Third: I have heard that when the Dao (the Way) is practiced, the Five Blessings (longevity, wealth, health, love of virtue, and a peaceful death) will all flourish; when fortune is blocked, the Six Extremes (misfortune, short life, illness, sorrow, poverty, wickedness, and weakness) will descend. Therefore, the appearance of the Qilin (a mythical creature) brings sorrow; is it only Confucius who feels this way? Reaching the end of the road brings lamentation; is it only Ruan Sizu (Ruan Ji) who does this?

Also, a poem:

In a daze, the mist and clouds scatter, in the rustling sound, the pines and cypresses provide shade. In the secluded mountains are ancient white poplars, on the wild roads the yellow dust is deep. Ultimately, there is no thousand-year life, so what use is the Ninefold Elixir? Quli (Confucius's hometown) is overgrown with weeds, the vast sky silently illuminates my heart.

(The emperor) was assassinated in Yongfu Province in October, at the age of forty-nine. He died in the fifth year of Taiqing.

Song Dynasty, Xie Lingyun's death poem:

Gong Sheng (person's name) did not leave behind life, Ji Ye (person's name) also has an end. Ji Kang's (person's name) reasoning is already pressing, Huo Guang's (person's name) life has also fallen. Dreary are the late autumn frost and cypress trees, swaying are the wind-blown fungi. Encounters will eventually end, the length of life is not worth grieving over. What I regret is my gentleman's ambition, unable to wear it away on the rocks. Sending my heart before Right Awareness (Buddha), this pain has long been endured. I only hope in the next life, hatred and loved ones can be of one mind and one virtue.

Shen Yinhou's death memorial:

Your subject (Shen Yue) reports: Your subject is suffering from a serious illness, on the verge of death, and is about to depart this world. The separation of body and spirit has been going on for more than ten months, and the poverty and pain have reached the extreme, beyond words to describe. In good health, I would not say such things; cutting my throat with a knife or dying by the sword would be lighter than this. I look up to Your Majesty's deep understanding of the Dharma, and encourage myself to live a hard life, being strict with myself inwardly and forgiving to others outwardly, which is truly human nature. I humbly request that Your Majesty's sacred heart can further promote (the Dharma), and your subject will have no regrets at death. Even if one gradually does good deeds, I hope to express sorrow like the cries of birds. Respectfully submitted.

Chen Dynasty, Shramana Shi Zikai's death poem:

A thousand months (metaphor for a long time) are inherently difficult to fulfill, the principle of the three times (past, present, future) easily collapses. A spark has no constant flame, how can lightning shine for long? The remaining writings are empty.

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滿笥。徒然昧後生。泉路方幽噎。寒隴向悽清。一隨朝露盡。惟有夜松聲。

陳江總入攝山棲霞寺一首(並序)

五言壬寅年十月十八日。入攝山棲霞寺。登崖極峭頗暢懷抱。至德元年癸卯十月二十六日。又再游此寺。布法師施菩薩戒。甲辰年十月二十五日。奉送金像。還山限以時務。不得恣情淹留。乙巳年十一月十六日。更獲禮拜。仍停山中宿。永夜留連棲神竦聽。但交臂不停。薪指俄謝。率制此篇以記即目。俾後來賞者。知余此志焉。

靜心抱冰雪。暮齒迫桑榆。太息波川迅。悲哉人世拘。歲聿皆採獲。冬晚具嚴枯。濯流濟八水。開襟入四衢。茲山靈妙合。當與天地俱。石瀨乍深淺。崖煙遞有無。缺碑橫古𡑞。盤木臥荒途。行行備履歷。步步轔崴紆。高僧跡共遠。勝地心相符。樵隱各有得。丹青獨不渝(寺猶有朗詮二師居士明僧。紹治中蕭𣍓素影象)遺風佇芳桂。比德喻生芻。寄言長往客。悽然傷鄙夫。

至德二年十一月十二日界德施山齋三宿決定罪福懺悔

四知無矯志。三施啟幽心。通簡避人物。偃息還山林。曲𡼏停騶響。交枝落幰陰。池臺聚凍雪。欄牖噪歸禽。石辨無新故。峰形詎古今。大車何杳杳。奔馬遂骎骎。何以修六念。虔誠在一音。未泛慈舟遠。徒令愿海深。

【現代漢語翻譯】 現代漢語譯本： 滿笥（裝滿的袋子）。徒然辜負了來生。通往黃泉的路正幽深阻塞，寒冷的墳地顯得淒涼冷清。一切都隨著朝露消逝，只有夜晚的松濤聲依舊。

陳江總入攝山棲霞寺一首(並序)

五言詩，壬寅年十月十八日，我進入攝山棲霞寺。登上陡峭的山崖，心情非常舒暢。至德元年癸卯年十月二十六日，我又再次遊覽這座寺廟。布法師為我授菩薩戒。甲辰年十月二十五日，我護送金像，返回山中，但因公務所限，不能盡情地停留。乙巳年十一月十六日，我再次有機會前來禮拜，並在山中住宿。在漫長的夜晚，我流連忘返，恭敬地聆聽。但時光飛逝，生命如薪柴般迅速燃盡。因此寫下這首詩來記錄眼前的景象，讓後來的欣賞者知道我的心意。

靜心抱持著冰雪般純潔的志向，晚年已迫近。嘆息著光陰似流水般迅速，悲哀人世間的束縛。一年到頭都在忙碌採摘，冬日傍晚更顯嚴酷蕭瑟。洗滌身心，如同在八條河流中沐浴，敞開心懷，如同進入四通八達的道路。這座山靈氣與妙處匯合，應當與天地同在。山間的石灘時而深時而淺，山崖的霧氣時有時無。殘缺的石碑橫臥在古老的山路上，盤曲的樹木倒在荒涼的道路上。一路走來，詳細地經歷，每一步都顯得艱難曲折。高僧的足跡已經遙遠，美好的地方與我的心意相符。樵夫和隱士各有各的收穫，只有丹青畫卷不會改變（寺中還有朗詮、二師、居士明僧，紹治年間蕭𣍓的畫像）。遺風令人懷念，如同芳香的桂樹，品德可以比作卑微的草料。寄語給那些長眠於此的逝者，我淒涼地感嘆自己是個平庸的人。

至德二年十一月十二日，在界德施山齋三宿，決定罪福，進行懺悔。

四知堂的楊震沒有矯飾的志向，三施開啟幽深的心靈。謝絕交往人物，隱居山林。彎曲的山路阻擋了車馬的喧囂，交錯的樹枝遮蔽了車蓋的陰影。池塘和亭臺聚集著冰凍的雪，欄桿和窗戶邊喧鬧著歸巢的鳥。石頭分辨不出新舊，山峰的形狀又何必追究古今。大車行駛得多麼遙遠，奔馬奔馳得多麼迅速。如何修習六念？虔誠地專注於一聲佛號。還沒有乘坐慈悲的船隻遠渡，只是徒勞地希望願力如大海般深廣。

【English Translation】 English version: A full bag. Vainly obscures the afterlife. The path to the underworld is dark and choked. The cold grave mound faces desolation. Everything vanishes with the morning dew, only the sound of night pines remains.

A Poem on Entering Qixia Temple on Mount She by Chen Jiangzong (with Preface)

A five-character poem, on the eighteenth day of the tenth month of the Renyin year, I entered Qixia Temple on Mount She. Ascending the steep cliffs, my heart felt very refreshed. On the twenty-sixth day of the tenth month of the Zhiede first year, Gui Mao year, I visited this temple again. Dharma Master Bu bestowed the Bodhisattva precepts upon me. On the twenty-fifth day of the tenth month of the Jiachen year, I escorted the golden statue, returning to the mountain, but due to official duties, I could not linger as I wished. On the sixteenth day of the eleventh month of the Yisi year, I had the opportunity to worship again and stayed overnight in the mountain. During the long night, I lingered, respectfully listening. But time flies, and life burns out quickly like firewood. Therefore, I wrote this poem to record the scene before my eyes, so that later appreciators may know my intentions.

With a calm mind, embracing the purity of ice and snow, my old age is approaching. I sigh at the swiftness of time, like flowing water, and lament the constraints of the human world. All year round, I am busy harvesting, and the late winter evening appears even more severe and desolate. I cleanse my body and mind, as if bathing in the eight rivers, and open my heart, as if entering a thoroughfare. This mountain combines spiritual energy and wonders, and should exist with heaven and earth. The mountain's stone beaches are sometimes deep and sometimes shallow, and the mountain's mist is sometimes present and sometimes absent. A broken stele lies across the ancient mountain road, and a twisted tree lies on the desolate path. Along the way, I experience everything in detail, and each step seems difficult and tortuous. The footprints of eminent monks are already distant, and the beautiful place matches my heart. Woodcutters and hermits each have their own gains, and only the paintings will not change (In the temple, there are also portraits of Lang Quan, the two masters, lay Buddhist Ming Seng, and Xiao Xun from the Shaozhi era). The legacy is reminiscent, like fragrant osmanthus trees, and virtue can be compared to humble fodder. I address those who sleep here forever, and I sadly lament that I am a mediocre person.

On the twelfth day of the eleventh month of the Zhiede second year, I stayed at the Jiede Shishan hermitage for three nights, determined my sins and blessings, and repented.

Yang Zhen of Sizhitang had no pretentious ambitions, and the three kinds of giving opened up a profound mind. I declined to associate with people and secluded myself in the mountains. The winding mountain road blocked the noise of carriages and horses, and the interlaced branches shaded the canopy. Ponds and pavilions gather frozen snow, and railings and windows are noisy with returning birds. Stones cannot distinguish between new and old, and why bother to trace the ancient and modern shapes of the peaks. How distant the large cart travels, how swiftly the galloping horse runs. How to cultivate the six recollections? Sincerely focus on the sound of a Buddha's name. I have not yet crossed far on the boat of compassion, but only vainly hope that the power of vows is as deep and vast as the sea.

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五言攝山棲霞寺山房夜坐簡徐祭酒周尚書並同游群彥江令公

澡身事珠戒。非是學金丹。月磴時橫枕。云崖宿解鞍。梵宇調心易。禪庭數息難。石澗冰流靜。山窗葉去寒。君思北闕駕。我惜東都冠。翻愁夜鐘盡。同志不盤桓。

徐孝克仰同令君攝山棲霞寺山房夜坐六韻

戒檀青石路。靈相紫金峰。影進歸依鴿。餐迎守護龍。晨朝宣寶偈。寒夜斂疏鐘。雞蘭靜含握。仁智獨從容。五禪清慮表。七覺蕩心封。愿言於此處。攜手屢相逢。

陳主同江僕射游攝山棲霞寺

御製

時宰磻溪心。非關狎竹林。鷲岳青松曉。雞峰白日沈。天迥浮雲細。山空明月深。摧殘枯樹影。零落古藤陰。霜村夜烏去。風路寒猿吟。自可尋出俗。詎是欲抽簪。

游攝山棲霞寺(並序)

禎明元年太歲丁未四月十九日癸亥。入攝山展慧布法師。憶謝靈運集。還故山入石壁中尋。曇隆道人有詩一首十一韻。今此拙作仍學康樂體江令公　[雨/昧]霂時雨霽。清和孟夏肇。棲宿綠野中。登頓丹霞杪。敬仰高人德。抗志塵物表。三空豁已悟。萬有一何小。始終情所寄。冥期諒不少。荷衣步林泉。麥氣涼昏曉。乘風面泠泠(音零)候月臨皎皎。煙崖憩古石。雲路排征鳥。披逕憐森沈。攀條惜杳裊平生忘是

【現代漢語翻譯】 現代漢語譯本： 《五言攝山棲霞寺山房夜坐簡徐祭酒周尚書並同游群彥江令公》 洗滌身心如同守護珍貴的戒律，並非爲了學習煉製金丹之術。月光照亮的石階上，時而橫臥而眠，雲霧繚繞的山崖邊，夜晚解下馬鞍休息。在莊嚴的佛寺里，調伏內心相對容易，在禪房中，數呼吸卻感到困難。石澗中冰冷的流水靜靜流淌，山窗外飄落的樹葉帶來寒意。您思念著北方的朝廷，我珍惜著東都的官位。只擔心夜晚的鐘聲敲盡，志同道合的朋友們不能在此長久停留。

《徐孝克仰同令君攝山棲霞寺山房夜坐六韻》 通往戒壇的是青石鋪就的道路，顯現靈異景象的是紫金色的山峰。身影前行，是歸依佛法的鴿子，食物供養，是守護寺廟的龍。清晨宣講珍貴的佛偈，寒冷的夜晚收起稀疏的鐘聲。雞蘭花靜靜地含苞待放，仁者智者獨自安詳從容。五禪可以表明清凈的思慮，七覺可以盪滌封閉的心靈。希望在這裡，能與您攜手多次相逢。

《陳主同江僕射游攝山棲霞寺》 （御製） 您擁有姜太公在磻溪隱居的心境，並非貪戀竹林的美景。鷲峰山上的青松迎來曉日，雞籠山在白日西沉。遼闊的天空中漂浮著細小的雲朵，空曠的山谷里明月顯得格外深邃。摧殘的枯樹投下斑駁的影子，零落的古藤佈滿陰涼。霜降的村莊里夜烏飛去，風中的山路上寒猿哀鳴。本可以尋求解脫世俗，哪裡是爲了辭官歸隱呢？

《游攝山棲霞寺(並序)》 禎明元年，歲在丁未四月十九日癸亥。進入攝山拜訪慧布法師。追憶謝靈運的詩集，返回故山進入石壁中尋訪。曇隆道人有一首十一韻的詩。如今這篇拙作仍然學習謝靈運的風格。江令公，連綿的細雨剛剛停歇，清和的初夏開始了。在綠色的原野中棲息，登上紅色的山崖頂端。敬仰高人的品德，立志超越世俗。領悟了三空之理，便覺得萬有是多麼渺小。始終寄託著真摯的情感，冥冥之中的約定一定不會少。身穿荷葉做的衣服漫步在林泉之間，麥子的香氣帶來清涼的早晚。迎著風，面龐感到清涼，等待著皎潔的月亮升起。在煙霧繚繞的山崖邊古老的石頭上休息，在雲霧籠罩的山路上驅趕飛鳥。撥開叢生的草木，憐惜這片幽深，攀著樹枝，惋惜它的隱秘。平生忘記了

【English Translation】 English version: 《Night Sitting in the Mountain Cottage of Qixia Temple on Mount She, Respectfully Addressed to Libationer Xu, Minister Zhou, and the Talented Gentlemen Who Travel Together, Including Lord Jiang》 Cleansing the body and mind is like guarding precious precepts, not for learning the art of refining golden elixirs. On the moonlit stone steps, I sometimes lie down to sleep; by the cloud-shrouded cliffs, I unbridle my horse for the night. In the solemn Buddhist temple, it is easier to tame the mind; in the meditation hall, counting breaths feels difficult. In the rocky stream, the cold water flows silently; outside the mountain window, falling leaves bring the chill. You long for the northern court, while I cherish my position in the eastern capital. I only worry that the night bell will soon end, and like-minded friends cannot linger here for long.

《Xu Xiaoke Reverently Echoes Lord Jiang's Six Rhymes on Night Sitting in the Mountain Cottage of Qixia Temple on Mount She》 The path to the ordination platform is paved with green stones; the spiritual appearance manifests on the purple-gold peak. Advancing shadows are pigeons returning to the faith; food offerings welcome the dragons guarding the temple. In the morning, precious Buddhist verses are proclaimed; on cold nights, sparse bells are silenced. Chicken orchids quietly hold their buds; the benevolent and wise are alone, at ease. The five meditations express pure thoughts; the seven awakenings cleanse the sealed heart. I hope that in this place, we can hold hands and meet often.

《Emperor Chen Accompanies Vice Minister Jiang on a Visit to Qixia Temple on Mount She》 (Imperial Decree) You possess the mindset of Jiang Taigong, who dwelled in Panxi, not coveting the beauty of bamboo groves. On Vulture Peak, green pines greet the dawn; on Chicken Coop Peak, the white sun sets. In the vast sky, thin clouds float; in the empty valley, the bright moon appears especially profound. Decayed, withered trees cast mottled shadows; scattered ancient vines fill the shade. In the frosty village, night crows depart; on the windy mountain path, cold monkeys cry. One could seek liberation from the mundane; it is not for resigning from office and returning to seclusion.

《Visiting Qixia Temple on Mount She (with Preface)》 In the first year of Zhenming, on the nineteenth day of the fourth month, Guihai, in the year Dingwei. I entered Mount She to visit Dharma Master Huibu. Recalling Xie Lingyun's collection of poems, I returned to my old mountain and entered the stone wall to search. Taoist Tanlong has a poem of eleven rhymes. Now, this clumsy work still imitates the style of Xie Lingyun. Lord Jiang, the continuous drizzle has just stopped, and the clear and harmonious early summer has begun. Resting in the green wilderness, ascending to the top of the red cliffs. Respecting the virtue of the eminent person, aspiring to transcend worldly things. Having understood the three emptinesses, one feels how small all things are. Always entrusting sincere emotions, the agreement in the dark will surely be fulfilled. Wearing clothes made of lotus leaves, I walk between the forests and springs, the scent of wheat brings cool mornings and evenings. Facing the wind, my face feels cool, waiting for the bright moon to rise. Resting on ancient stones by the misty cliffs, chasing away birds on the cloudy mountain path. Pushing through the dense grass and trees, cherishing this deep seclusion, climbing the branches, regretting its hiddenness. Forgetting in my life that

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非。朽謝豈矜矯。五凈自此涉。七塵庶無擾。

靜臥棲霞寺房望徐祭酒

江令公

絕俗俗無侶。修心心自齋。連崖夕氣合。虛宇宿云霾。臥藤新接戶。欹石久成階。樹聲非有意。禽戲似忘懷。故人市朝狎。心期林壑乖。唯憐對芳杜。可以為吾儕。

徐祭酒孝克仰和令君

上宰明四空。回車八道中。洞涼容麥氣。巖光對月宮。香來詎經火。花散不隨風。澗松無異聒。禪桂兩分叢。虛薄誠為累。何因偶會同。暫此乖山北。猶可向墻東。

禎明二年仲冬。攝山棲霞寺布法師。某爾時終。余以此月十七日。宿昔入山。仰為師氏營涅槃懺。還途有此作。

可不同一貫。生死亦一條。況斯滅盡者。豈是俗中要。人道離群愴。冥期出世遙。留連入澗曲。宿昔步巖椒。石溜冰便斷。松霜日自銷。向崖云叆叇。出谷霧飄飖。勿言無大隱。歸來即市朝。

庚寅年二月十二日遊虎丘山精舍

縱棹憐回曲。尋山靜見聞。每從芳杜性。須與俗人分。貝塔涵流動。花臺編嶺芬。蒙籠出檐桂。散縵繞窗云。情幽豈徇物。志遠易驚群。何由狎魚鳥。不願屈玄纁。

江令集云。廬山遠法師未出家。善弩射。嘗于鶴窟射得鶴雛。后復伺鶴母。見將射之鶴不動。詳觀之已死於窠中。疑其愛子致

【現代漢語翻譯】 非。朽謝豈矜矯。五凈自此涉。七塵庶無擾。

靜臥棲霞寺房望徐祭酒

江令公

絕俗俗無侶。修心心自齋。連崖夕氣合。虛宇宿云霾。臥藤新接戶。欹石久成階。樹聲非有意。禽戲似忘懷。故人市朝狎。心期林壑乖。唯憐對芳杜。可以為吾儕。

徐祭酒孝克仰和令君

上宰明四空。回車八道中。洞涼容麥氣。巖光對月宮。香來詎經火。花散不隨風。澗松無異聒。禪桂兩分叢。虛薄誠為累。何因偶會同。暫此乖山北。猶可向墻東。

禎明二年仲冬。攝山棲霞寺布法師。某爾時終。余以此月十七日。宿昔入山。仰為師氏營涅槃懺。還途有此作。

可不同一貫。生死亦一條。況斯滅盡者。豈是俗中要。人道離群愴。冥期出世遙。留連入澗曲。宿昔步巖椒。石溜冰便斷。松霜日自銷。向崖云叆叇。出谷霧飄飖。勿言無大隱。歸來即市朝。

庚寅年二月十二日遊虎丘山精舍

縱棹憐回曲。尋山靜見聞。每從芳杜性。須與俗人分。貝塔（指佛塔）涵流動。花臺編嶺芬。蒙籠出檐桂。散縵繞窗云。情幽豈徇物。志遠易驚群。何由狎魚鳥。不願屈玄纁。

江令集云。廬山遠法師未出家。善弩射。嘗于鶴窟射得鶴雛。后復伺鶴母。見將射之鶴不動。詳觀之已死於窠中。疑其愛子致

【English Translation】 Not. Decayed and withered, why feign strength? The five purities are attained from here. May the seven defilements be kept at bay.

Quietly Lying in the Room of Qixia Temple, Gazing at Xu Jijiu (title of an official)

By Jiang Linggong

Being detached from the world, I have no worldly companions. Cultivating the mind, my heart naturally fasts. The evening air merges along the cliffs. Empty space is shrouded by lingering clouds. A reclining vine newly adjoins the door. A leaning rock has long become a staircase. The sound of trees is unintentional. Birds playing seem to forget worries. Old friends are familiar with the marketplace. My heart's desire deviates from the forests and valleys. I only pity facing the fragrant Du (a type of plant). It can be my companion.

Xu Jijiu Xiaoke Reverently Harmonizes with Lingjun

The high official understands the four emptinesses. Turning the carriage in the eightfold path. The coolness of the cave contains the scent of wheat. The light of the rocks faces the moon palace. Fragrance comes without passing through fire. Flowers scatter without following the wind. The pine of the ravine is not annoyingly noisy. The cassia trees of Chan are divided into two clusters. My shallowness is truly a burden. How did we happen to meet? Temporarily separated north of the mountain. We can still face the east of the wall.

In the mid-winter of the second year of Zhenming, the Dharma Master Bu of Qixia Temple on Sheshan Mountain. So-and-so passed away at that time. I entered the mountain on the seventeenth day of this month, day and night. Reverently performing the Nirvana repentance for the teacher. On the way back, I composed this.

How can it not be consistently the same? Birth and death are also one path. Moreover, those who are extinguished, how can they be important in the mundane world? People feel sorrow when separated from the group. The dark appointment is far from the world. Lingering and entering the winding ravine. Walking on the rocky slopes day and night. The stone stream is immediately cut off by ice. The pine frost melts by itself in the sun. Clouds hang heavily towards the cliff. Mist floats from the valley. Do not say there is no great seclusion. Returning is the marketplace.

On the twelfth day of the second month of the Gengyin year, visiting the Tiger Hill Mountain Hermitage

Releasing the oars, I cherish the winding curves. Seeking the mountain, I quietly see and hear. Always following the nature of the fragrant Du (a type of plant). It must be separated from worldly people. The Beita (Pagoda) contains flowing movement. The flower terrace weaves the fragrance of the ridge. Misty and hazy, the cassia emerges from the eaves. Scattered and draped, clouds surround the window. The feeling of seclusion does not follow things. The ambition is far and easily startles the crowd. How can I be intimate with fish and birds? I do not wish to bend to the dark red.

Jiang Ling's Collection says: Dharma Master Yuan of Mount Lu had not yet left home. He was skilled in crossbow shooting. He once shot a crane chick in the crane's nest. Later, he spied on the mother crane. Seeing that the crane he was about to shoot did not move. Upon closer inspection, it had already died in the nest. Suspecting that it loved its child so much that it died.

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死。破視心腸皆寸絕。法師於是放弩。發菩提心。

宋初有法瓊尼。南方人。不知因緣所出。辟榖食棗栗。不著綿帛。戒德甚尊嚴。禪定多所感通。會稽恭子張使君蒞廣州。便供養之。隨使君還吳。又隨出西。自克亡日。捨命后勿關殮。但以乞烏鳥至破岡。如期而終。使君依旨送林野間。停舟七日七夕。鳥獸不敢侵。乃收殯焉。亡祖親使君之第四女也。就瓊尼受戒。敕余記錄之。

陳江令往虎窟山寺

塵中喧慮積。物外眾情捐。茲地信爽塏。墟壟曖阡眠。藹藹車徒邁。飄飄旌眊懸。細松斜繞逕。峻嶺半藏天。古樹無枝葉。荒郊多野煙。分花出黃鳥。掛石下新泉。蓊鬱均雙樹。清虛類八禪。棲神紫臺上。縱意白雲邊。徒然嗟小藥。何由齊大年。

治中王冏奉和

美境多勝蹟。道場實茲地。造化本靈奇。人功兼制置。房廊相映屬。階合併殊異。高明留睿賞。清靜穆神思。豫遊窮嶺歷。藉此芳春至。野花奪人眼。山鶯紛可喜。風景共鮮華。水石相輝媚。像法無塵染。真僧絕名利。陪游既伏心。聞道方刻意。

記室參軍陸[冗-幾+卓]奉和

雞鳴動睟駕。㮈苑眷晨游。朱鑣陵九達。青蓋出層樓。歲華滿芳岫。虹采被春州。葆吹臨風遠。旌羽映光浮。喬枝隱修逕。曲澗聚輕流。徘

【現代漢語翻譯】 死。破視心腸皆寸絕。法師於是放弩。發菩提心。

現代漢語譯本：宋朝初期有一位法瓊尼（Faqiongni，人名）。他是南方人，沒有人知道他來自哪裡。他通過辟榖，食用棗和栗子為生，不穿絲綿衣物，戒律品德非常莊嚴，禪定修行也多有感應。會稽恭子張使君到廣州上任，便供養他。之後他跟隨張使君回到吳地，又跟隨他前往西邊。他自己確定了去世的日期，遺囑說去世后不要進行任何安葬儀式，只要將他的遺體丟棄到烏鴉棲息的破岡即可。他如期去世。張使君按照他的遺囑，將他的遺體送到林野之間，停船七天七夜，鳥獸都不敢侵犯。於是才收斂安葬了他。去世的祖母是張使君的第四個女兒，她曾向法瓊尼受戒，因此我被要求記錄下這件事。

陳江令前往虎窟山寺

現代漢語譯本：塵世中的喧囂憂慮堆積，身外之物的各種情感都被拋棄。這地方確實清爽開闊，荒涼的墳墓和田埂隱約可見。浩浩蕩蕩的車隊前進，飄揚的旗幟高高懸掛。細長的松樹斜著環繞小路，高峻的山嶺半隱在天空中。古老的樹木沒有枝葉，荒涼的郊野瀰漫著野外的煙霧。撥開花叢飛出黃鸝鳥，懸掛在巖石上流下新生的泉水。茂盛的樹木像佛祖涅槃的雙樹一樣，清凈空虛如同八禪境界。靈魂安住在紫臺上，心意放縱在白雲邊。只是徒然感嘆小藥的功效，又怎麼能達到長壽呢？

治中王冏奉和

現代漢語譯本：美好的地方有很多勝景古蹟，道場確實就在這裡。大自然的創造本來就靈妙奇異，人工的修造也兼有安排佈置。房屋走廊相互輝映連線，臺階合併又各有不同。高明之處留下睿智的欣賞，清凈之處蘊含虔誠的思緒。事先遊覽窮盡山嶺的經歷，憑藉這美好的春天到來。野花奪人眼目，山鶯紛紛鳴叫令人喜愛。風景共同展現鮮艷華麗，水石相互輝映嫵媚。佛像佛法沒有塵埃污染，真正的僧人斷絕名利之心。陪同遊覽已經心悅誠服，聽聞佛法正要用心領會。

記室參軍陸[冗-幾+卓]奉和

現代漢語譯本：雞鳴聲驚動了美好的車駕，帝王眷顧早晨的遊覽。紅色的車輪奔馳在四通八達的道路上，青色的車蓋從高樓中出來。美好的年華充滿芳香的山峰，彩虹的光芒覆蓋春天的州地。儀仗隊在風中遠遠傳來聲音，旌旗羽毛映照著光芒漂浮。高大的樹枝遮蔽著幽靜的小路，彎曲的溪澗匯聚著輕柔的流水。徘徊

【English Translation】 Death. The heart and mind are completely broken. The Dharma master then released the crossbow and awakened the Bodhi mind (Bodhicitta, the mind striving toward enlightenment).

English version: In the early Song Dynasty, there was a Dharma master named Faqiongni (Faqiongni, a personal name). He was from the South, and no one knew where he came from. He practiced Bigu (Bigu, abstaining from grains), living on dates and chestnuts, and did not wear silk or cotton clothing. His precepts and virtues were very solemn, and his meditation practice was often met with responses. When Zhang, the magistrate of Kuaiji Gongzi, took office in Guangzhou, he made offerings to him. Later, he followed Magistrate Zhang back to Wu, and then followed him to the West. He determined the date of his death himself, and his will stated that after his death, no funeral rites should be performed. His body should simply be discarded at Pogang, where crows roost. He passed away as scheduled. Magistrate Zhang, according to his will, sent his body to the forest wilderness, where the boat was stopped for seven days and seven nights, and no birds or beasts dared to invade it. Only then was it collected and buried. The deceased grandmother was the fourth daughter of Magistrate Zhang, and she had received precepts from Faqiongni, so I was instructed to record this event.

Chen Jiangling's Visit to Hukushan Temple (Tiger Cave Mountain Temple)

English version: The clamorous worries of the world accumulate, and the various emotions of external things are discarded. This place is indeed refreshing and open, and the desolate tombs and field ridges are faintly visible. The mighty procession of carriages advances, and the fluttering banners hang high. Slender pine trees obliquely surround the path, and the towering mountains are half-hidden in the sky. The ancient trees have no branches or leaves, and the desolate suburbs are filled with wild smoke. Parting the flowers, a yellow oriole flies out, and a new spring flows down from the hanging rocks. The lush trees are like the twin Sala trees (Sala trees, where Buddha entered Nirvana), and the pure emptiness is like the Eight Dhyanas (Eight Dhyanas, eight states of meditation). The soul dwells on the Purple Terrace, and the mind indulges on the edge of the white clouds. It is only in vain to lament the efficacy of small medicines; how can one achieve longevity?

Vice Magistrate Wang Jiong's Harmonious Response

English version: Beautiful places have many scenic spots and historical sites, and the Dharma center is indeed here. The creation of nature is inherently wondrous and extraordinary, and the construction by human effort also includes arrangements and placements. The houses and corridors reflect and connect with each other, and the steps merge and yet are different. High-minded places leave behind wise appreciation, and quiet places contain devout thoughts. The experience of pre-traveling exhausts the mountains and ridges, relying on this beautiful spring to arrive. Wildflowers capture people's eyes, and mountain orioles chirp and sing, delighting people. The scenery together displays vivid splendor, and the water and rocks reflect each other, charmingly. The Buddha images and Dharma are free from dust and defilement, and true monks sever the mind of fame and profit. Accompanying the tour has already been convinced, and hearing the Dharma is about to be understood with the heart.

Recorder and Military Advisor Lu [Redundant-Few+Excellent] Harmonious Response

English version: The crowing of the rooster startles the beautiful carriage, and the emperor favors the morning tour. The red wheels race on the roads that extend in all directions, and the blue canopy emerges from the high-rise buildings. The beautiful years are filled with fragrant peaks, and the rainbow's light covers the spring state. The ceremonial guard's sounds carry far in the wind, and the banners and feathers reflect the light, floating. Tall branches conceal the secluded path, and winding streams gather gentle currents. Lingering

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徊花草合。瀏湸鳥聲遒。金盤響清梵。涌塔應鳴桴。慧云方靡靡。法水正悠悠。實歸徒荷教。信解愧難酬。

前臣刑獄參軍孔燾

聖情想區外。脂駕出西南。前驅聞鳳管。后乘躍龍驂。爰游非逸豫。幽谷有靈龕。兼覿息心者。宴坐臨清潭。禪食寧須稼。云衣不待蠶。蘋荇緣澗壑。蘿葛蔓松楠。鶯林響初囀。春畦翠欲含。惑心隨教遣。法味與恩覃。庶憑八解力。永滅六塵貪。

州民前史刑獄參軍王臺卿

我王宗勝道。駕言從所之。輜軒轉朱轂。驪馬躍青絲。清渠影高蓋。游樹拂行旗。賓徒紛雜沓。景物共依遲。飛樑通澗道。架宇接山基。叢華臨迥砌。分流繞曲墀。誰言非勝境。雲山獨在茲。塵情良易遣。道性故難緇。承恩奉教義。方當弘受持。

西曹書佐鮑至從駕虎窟山寺

神心眷物序。訪道絕塵囂。林疏蓋影出。風去管聲遙。息徒依勝境。稅駕止山椒。年還節已仲。野綠氣方韶。短葉生喬樹。疏華髮早條。遠峰帶云沒。流煙雜雨飄。復茲承乏者。頒名廁末僚。愿藉連河澗。庶影慧燈昭。一知衣內寶。方悲慈地饒。

陳從事何處士春日從將軍遊山寺

蘭庭厭俗賞。柰苑矚年華。始入香山路。仍逢火宅車。慈門數片葉。道樹一林華。雖悟危藤鼠。終悲在篋蛇。

別才法師于湘還郢北三首

乘杯事將遠。捧袂忽無聊。南楚長沙狹。西浮郢路遙。離亭華已散。別戍鳥新嬌。明日分千里。相思非一條。

敬酬解法師所贈

道林俗之表。慧遠廬之阿。買山節高世。乘杯且度河。法雨時時落。香云片片多。若為將羽化。來濟在塵羅。

通士人篇

龍宮既入道。鳳闕且辭榮。禪龕八想凈。義窟四塵輕。香蓋法雲起。華燈慧火明。自然忘有著。非止悟無生。

陳沈炯從游天中天寺　應令

福界新開草。名僧共下延。楊枝生拱樹。錫杖咒飛泉。石座應朝講。山龕擬夜禪。當非舍衛國。賣地取金錢。

同庾中庶肩吾周處士弘讓游明慶寺

鷲嶺三層塔。庵園一講堂。馴烏逐飯磬。狎獸繞禪床。摘菊山無酒。然松夜有香。幸得同高勝。於此瑩心王。

從駕經大慈照寺詩序

北齊盧思道

皇帝以上睿統天大明御極。彈壓九代驅駕百王。至德上通深仁下漏。威棱西被聲教東漸。佈政合宮考儀大室。張樂洞野會計苗山。天不愛寶神靡遺貺。鱗羽效異山澤薦祉。華裔率從幽顯咸帙。八政惟序六符告平。猶且棲志窅冥凝神空寂。俯陋區域顧遺形有。救精民于苦器。拯欲界于危城。身心登凈樂之境。生靈仰調御之力。中宮厚德載物

【現代漢語翻譯】 現代漢語譯本 別才法師于湘還郢北三首

第一首 乘船遠行，離別之情漸濃；手捧衣袖，忽然感到無比寂寥。南楚長沙地域狹小，向西漂浮，郢地路途遙遠。離亭的繁華已經消散，別處的戍邊之地，鳥兒卻顯得格外嬌媚。明日一別，相隔千里，彼此的相思之情，絕非僅僅一條道路可以阻斷。

第二首 敬酬解法師所贈 解法師的道行，超越了世俗的境界；如同慧遠（Huiyuan，東晉僧侶）居住在廬山之側。買山隱居，是高尚的節操，乘船渡河，也是一種灑脫。佛法如雨，時時降落；香云繚繞，片片增多。如果能夠羽化登仙，請您也來救濟我們這些身處塵世羅網中的人。

第三首 通士人篇 如同進入龍宮般領悟了佛道，又像是辭別了鳳闕般的世俗榮華。禪房之中，八種觀想清凈無染；義理的境界，超越了色、聲、香、味四塵的束縛。香蓋如雲般升起，華燈如同智慧之火般明亮。自然而然地忘卻了『有』的執著，不僅僅是領悟了『無生』的道理。

陳沈炯從游天中天寺 應令 在福地新開闢的草地上，有名望的僧侶共同被邀請而來。楊柳枝生長成合抱之樹，錫杖的咒語化為飛流的清泉。石座是用來進行早課講經的地方，山中的禪房適合於夜晚禪修。這裡當然不是舍衛國（Shravasti，古印度城市），不需要靠賣地來獲取金錢。

同庾中庶肩吾周處士弘讓游明慶寺 高聳的鷲嶺（鷲峰山，又名靈鷲山，釋迦牟尼講經之地）有三層寶塔，寺廟裡有一間講堂。馴服的鳥兒追逐著吃飯的磬聲，親近的野獸圍繞著禪床。山中採摘菊花，卻沒有酒；燃燒松枝，夜晚散發著清香。有幸能夠與高尚賢達之士一同遊覽，在這裡洗滌心靈。

從駕經大慈照寺詩序 北齊 盧思道 皇帝以無比的智慧統治天下，以大光明照耀四方。彈壓夏、商、周、漢、魏、晉、宋、齊、梁九個朝代，驅使駕馭夏、商、周、秦、漢、隋、唐、宋、元、明百代帝王。至高的德行上通天道，深厚的仁愛下及萬民。威嚴遠播西方，聲教傳揚東方。在合宮佈施政令，在大室考察禮儀。在洞野演奏音樂，在會計苗山統計賦稅。上天不吝惜寶物，神靈沒有遺漏賞賜。水族、鳥類都呈現出祥瑞的徵兆，山川湖泊都進獻美好的事物。華夏邊遠地區都來歸順，幽暗顯明之處都歸於統一。八項政事都安排得井井有條，六種符瑞都預示著天下太平。即使如此，皇帝仍然寄託心志于虛無縹緲的境界，凝神于空寂無為的狀態。認為世俗的區域狹隘簡陋，顧念遺棄了有形的軀體。想要把百姓從苦難的深淵中拯救出來，想要把眾生從危險的境地中解脫出來。自身和心靈都登上了清凈快樂的境地，眾生都仰仗著佛陀調御的力量。中宮皇后以深厚的德行承載萬物。

English version Three Poems by Dharma Master Bie Cai on Returning from Xiang to Yingbei

First Poem Riding a boat, the matter is about to be far away; holding sleeves, suddenly feel bored. Southern Chu Changsha is narrow; floating west, the road to Ying is far. The splendor of the farewell pavilion has dissipated; the birds at the separate garrison are newly charming. Tomorrow we part, thousands of miles apart; the longing for each other is not just one road.

Second Poem In Response to Dharma Master Jie's Gift Dharma Master Jie's path is beyond the secular; like Huiyuan (Huiyuan, a monk of the Eastern Jin Dynasty) living beside Mount Lu. Buying a mountain is a noble integrity; riding a boat and crossing the river is also unrestrained. The Dharma rain falls from time to time; fragrant clouds gather piece by piece. If you can ascend to immortality, please come and save us who are in the net of dust.

Third Poem On Understanding Scholars Like entering the Dragon Palace and understanding the Dharma; like bidding farewell to the secular glory of the Phoenix Pavilion. In the meditation room, the eight contemplations are pure; the realm of righteousness transcends the bondage of form, sound, smell, and taste. The fragrant canopy rises like clouds; the bright lamps are like the fire of wisdom. Naturally forgetting the attachment to 'existence'; not only realizing the principle of 'no birth'.

Following Chen Shen Jiong on a Visit to Tianzhongtian Temple - Upon Request On the newly opened grass in the blessed land, famous monks are invited together. Willow branches grow into trees that can be embraced; the mantra of the tin staff turns into a flying spring. The stone seat is used for morning lectures; the mountain meditation room is suitable for night meditation. This is certainly not Shravasti (Shravasti, an ancient Indian city); there is no need to sell land to obtain money.

Traveling to Mingqing Temple with Yu Zhongshu Jianwu and Zhou Chushi Hongrang The towering Vulture Peak (Grdhrakuta Mountain, also known as Vulture Peak, where Shakyamuni Buddha preached) has a three-story pagoda; the temple has a lecture hall. Tame birds chase the sound of the eating chime; intimate beasts surround the meditation bed. Picking chrysanthemums in the mountains, but there is no wine; burning pine branches, there is fragrance at night. Fortunately, we can travel with noble and virtuous people; here we purify our minds.

Preface to the Poem on Passing by Da Ci Zhao Temple Northern Qi Lu Sidao The emperor rules the world with unparalleled wisdom, illuminating all directions with great light. He suppresses the nine dynasties of Xia, Shang, Zhou, Han, Wei, Jin, Song, Qi, and Liang, and drives and controls the hundred generations of emperors of Xia, Shang, Zhou, Qin, Han, Sui, Tang, Song, Yuan, and Ming. The supreme virtue communicates with the way of heaven, and the deep benevolence reaches all people. Majesty spreads far to the west, and teachings spread to the east. Distributing decrees in the palace, examining rituals in the great chamber. Playing music in the wilderness, and counting taxes in Kuaiji Miao Mountain. Heaven does not stint on treasures, and gods do not omit rewards. Aquatic creatures and birds all present auspicious omens, and mountains and lakes all offer beautiful things. The remote areas of China come to submit, and the dark and bright places are unified. The eight political affairs are arranged in an orderly manner, and the six auspicious signs all indicate peace in the world. Even so, the emperor still entrusts his mind to the ethereal realm, and concentrates his spirit on the state of emptiness and non-action. He considers the secular areas to be narrow and simple, and cares for the abandonment of the tangible body. He wants to rescue the people from the abyss of suffering, and wants to liberate all beings from the dangerous situation. He himself and his mind have ascended to the realm of purity and happiness, and all beings rely on the power of the Buddha's regulation. The empress of the central palace carries all things with deep virtue.

【English Translation】 English translation line 1 English translation line 2

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正位儷天。道冠邵陵業逾莘姒。慧云朝起。四生佇其寸合。慈燈夜爇。九服照其餘光。乃眷參墟。實惟唐舊山川周衛襟帶嚴迥。東郊勝地爰構寶坊。儼若化成曖如踴出。既而景躔西陸氣中南呂。商飆振野白露戒寒。聖主御辯巡方順時育物。六龍進駕七聖齊軫。翠華揚旆雕玉徐輪。問百年而駐輦。朝萬靈以案節。熊渠欣飛之輩。入參中壘。虎殿金門之侶。迥望屬車。將屆下都遘茲凈域。並悅鷲山之觀。共喜龍宮之遊。接足灑心俱展誠敬。課虛引寂仍發詠歌。雖事比擊轅義同叩角。亦所以雍容盛烈述贊休美。豈若皋朔文辭甫陳男祝。王谷蟲篆才譬女工。作者二十六人。其詞云爾。

玄風冠東戶。內范軼西陵。大川開寶匣。福地下金繩。繡栭高可映。畫栱疊相承。日馭非難假。雲師本易憑。陽室疑停燧。陰軒類鑿冰。迥題飛星沒。長楣宿露凝。旌門曙光轉。輦道夕云蒸。山祇效靈物。水若薦休徴。虛薄叨恩紀。微驅竊自凌。優遊徒可恃。周賚永難勝。

五苦詩

周沙門釋亡名

生苦

可患身為患。生時憂共生。心神恒獨苦。寵辱橫相驚。朝光非久照。夜燭幾時明。終成一聚土。強覓千年名。

老苦

少時欣日益。老至苦年侵。紅顏既罷艷。白髮寧久吟。階庭惟仰杖。朝府不勝簪

【現代漢語翻譯】 現代漢語譯本：

您端正地位於天上。您的道行超越了邵陵（Shaoling，地名）的范曄（Fan Ye，人名），事業超過了莘姒（Xin Si，指有莘氏和姒姓的女子，代指賢后）。您的智慧如早晨的雲彩般升起，四生（sisheng，指四種生命形態：胎生、卵生、濕生、化生）都仰望著您的慈悲。您的慈悲之燈在夜晚點燃，光芒照耀著九州大地。您關注著參墟（Shen Xu，星宿名），這裡確實是唐朝（Tang Dynasty）的舊地，山川環繞，地勢險要。東郊是勝地，在這裡建造寶坊（Bao Fang，佛教寺廟），彷彿是化生而成，又像是涌現而出。時節已是景星西行，節氣已到仲秋。秋風吹拂原野，白露預示寒冷。聖明的君主巡視四方，順應時節養育萬物。六龍（liulong，古代傳說中為天帝駕車的六條龍，此處代指皇帝的車駕）前進，七聖（qisheng，指古代的七位聖人，此處代指隨行的官員）並列。皇帝的儀仗高揚，雕飾華麗的車輪緩緩轉動。皇帝詢問百姓的百年大計，考察萬物的生長情況。熊渠（Xiong Qu，人名，比喻有力量的人）之類的人，進入中壘（Zhong Lei，禁軍的營壘）。虎殿金門（Hu Dian Jin Men，指皇宮）的侍衛，遠遠地眺望著皇帝的車駕。將要到達下都（Xia Du，國都），來到這片清凈的土地。大家一同欣賞鷲山（鷲峰山，位於古印度王舍城附近）的景色，共同歡喜龍宮（Long Gong，傳說中龍王居住的宮殿，比喻佛教的精妙之處）的遊歷。人們接踵而至，洗滌心靈，都表達著真誠的敬意。學習空性，追求寂靜，仍然吟詠歌唱。雖然事情像是擊轅（Ji Yuan，古代勸諫君王的舉動），意義如同叩角（Kou Jiao，比喻直言勸諫），也是爲了歌頌皇帝的盛大功業，讚美皇帝的美好德行。哪裡比得上皋陶（Gao Yao，人名）的祝辭剛剛陳述，王谷（Wang Gu，地名）的蟲篆（Chong Zhuan，古代文字）才像女子的刺繡一樣精巧。作者共有二十六人，他們的詩詞如下：

您的玄妙之風吹遍東戶（Dong Hu，指東方），您的內在德行超越了西陵（Xi Ling，指西陵氏，嫘祖的部族）的女子。大川（Da Chuan，指河流）開啟了寶匣（Bao Xia，比喻珍貴的物品），福地之下有金繩（Jin Sheng，比喻堅固的約束）。彩繪的斗拱高聳入雲，精美的拱梁層層相疊。太陽的執行並非難以阻擋，雲中的神靈本來就容易依憑。陽室（Yang Shi，指陽光充足的房間）里好像停止了取火，陰軒（Yin Xuan，指陰涼的走廊）里如同鑿冰一般寒冷。高遠的題字消失在飛星之中，長長的屋檐上凝結著露水。旌旗之門轉動著黎明的曙光，皇帝的車道上蒸騰著傍晚的雲霞。山神獻上靈異之物，水神呈上吉祥的徵兆。我才疏學淺，蒙受恩典，微薄的力量也敢於冒犯。悠閒自在的生活可以依靠，周到的賞賜永遠難以勝過。

五苦詩

周朝沙門釋亡名（Shi Wangming，法號）

生苦

可悲的是這個身體帶來的憂患，出生之時就伴隨著憂愁。心神總是獨自承受痛苦，榮辱得失常常讓人驚慌。早晨的陽光不能長久照耀，夜晚的蠟燭又能明亮多久？最終都會化為一堆泥土，卻還要強求千年的名聲。

老苦

年少時欣喜於一天天成長，年老時卻痛苦於歲月侵蝕。美麗的容顏已經衰退，花白的頭髮又怎能長久吟唱？只能依靠枴杖才能走動，朝廷的官職也難以勝任。 English version:

You are rightly positioned in the heavens. Your Dao surpasses Fan Ye of Shaoling (Shaoling, a place name), and your achievements exceed Xin Si (Xin Si, referring to women of the Youshen clan and the Si surname, representing virtuous empresses). Your wisdom rises like the morning clouds, and the four forms of life (sisheng, referring to the four types of birth: womb-born, egg-born, moisture-born, and transformation-born) look up to your compassion. Your lamp of compassion is lit at night, and its light shines upon the nine regions. You are concerned about Shen Xu (Shen Xu, a constellation name), which is indeed the old land of the Tang Dynasty (Tang Dynasty), surrounded by mountains and rivers, with a strategically important terrain. The eastern suburbs are a scenic spot, where a precious monastery (Bao Fang, a Buddhist temple) is built, as if transformed into existence or emerging from the ground. The season is when the Jing star moves westward, and the solar term is mid-autumn. The autumn wind blows across the fields, and the white dew heralds the cold. The wise ruler inspects the four directions, nurturing all things in accordance with the seasons. The six dragons (liulong, in ancient legends, the six dragons that drive the chariot for the Heavenly Emperor, here referring to the emperor's carriage) advance, and the seven sages (qisheng, referring to the seven ancient sages, here referring to the accompanying officials) are aligned. The emperor's ceremonial flags are raised high, and the ornate wheels turn slowly. The emperor inquires about the people's century-long plans and examines the growth of all things. People like Xiong Qu (Xiong Qu, a person's name, a metaphor for powerful people) enter the Zhong Lei (Zhong Lei, the barracks of the imperial guards). The guards of the Tiger Hall and Golden Gate (Hu Dian Jin Men, referring to the imperial palace) gaze afar at the emperor's carriage. They are about to arrive at the lower capital (Xia Du, the capital city) and come to this pure land. Everyone enjoys the scenery of Vulture Peak (鷲峰山, located near the ancient Indian city of Rajagriha) together and rejoices in the journey to the Dragon Palace (Long Gong, the palace where the Dragon King lives in legends, a metaphor for the subtleties of Buddhism). People come one after another, cleansing their minds, all expressing sincere reverence. They study emptiness, pursue tranquility, and still chant and sing. Although the matter is like striking the carriage shaft (Ji Yuan, an ancient act of advising the ruler), the meaning is like knocking on the horn (Kou Jiao, a metaphor for direct advice), it is also to praise the emperor's great achievements and extol the emperor's beautiful virtues. How can it compare to Gao Yao's (Gao Yao, a person's name) eulogy just being presented, and the insect script (Chong Zhuan, ancient writing) of Wang Gu (Wang Gu, a place name) being as exquisite as a woman's embroidery? There are twenty-six authors in total, and their poems are as follows:

Your profound wind blows throughout the eastern door (Dong Hu, referring to the east), and your inner virtue surpasses the women of Xiling (Xi Ling, referring to the Xiling clan, the tribe of Leizu). The great river (Da Chuan, referring to the river) opens the treasure box (Bao Xia, a metaphor for precious items), and under the blessed land is the golden rope (Jin Sheng, a metaphor for firm restraint). The painted brackets soar into the clouds, and the exquisite arches are layered upon each other. The sun's movement is not difficult to stop, and the gods in the clouds are easy to rely on. The sunny room (Yang Shi, referring to a sunny room) seems to have stopped making fire, and the shady corridor (Yin Xuan, referring to a shady corridor) is as cold as ice. The distant inscription disappears into the shooting stars, and dew condenses on the long eaves. The gate of banners turns with the dawn's light, and the emperor's road steams with the evening clouds. The mountain gods offer spiritual objects, and the water gods present auspicious omens. I am of shallow talent and learning, receiving grace, and my meager strength dares to offend. A leisurely life can be relied upon, and a generous reward can never be surpassed.

The Poem of Five Sufferings

Shramana Shi Wangming (Shi Wangming, Dharma name) of the Zhou Dynasty

The Suffering of Birth

It is lamentable that the body brings suffering, and sorrow accompanies birth. The mind always endures suffering alone, and honor and disgrace often cause panic. The morning sun cannot shine for long, and how long can the night candle be bright? Eventually, it will all turn into a pile of earth, yet one still seeks a thousand years of fame.

The Suffering of Old Age

In youth, one rejoices in growing day by day, but in old age, one suffers from the erosion of time. Beautiful faces have faded, and how can white hair sing for long? One can only rely on a cane to walk, and it is difficult to be competent in the official position of the court.

【English Translation】 English version:

You are rightly positioned in the heavens. Your Dao surpasses Fan Ye of Shaoling (Shaoling, a place name), and your achievements exceed Xin Si (Xin Si, referring to women of the Youshen clan and the Si surname, representing virtuous empresses). Your wisdom rises like the morning clouds, and the four forms of life (sisheng, referring to the four types of birth: womb-born, egg-born, moisture-born, and transformation-born) look up to your compassion. Your lamp of compassion is lit at night, and its light shines upon the nine regions. You are concerned about Shen Xu (Shen Xu, a constellation name), which is indeed the old land of the Tang Dynasty (Tang Dynasty), surrounded by mountains and rivers, with a strategically important terrain. The eastern suburbs are a scenic spot, where a precious monastery (Bao Fang, a Buddhist temple) is built, as if transformed into existence or emerging from the ground. The season is when the Jing star moves westward, and the solar term is mid-autumn. The autumn wind blows across the fields, and the white dew heralds the cold. The wise ruler inspects the four directions, nurturing all things in accordance with the seasons. The six dragons (liulong, in ancient legends, the six dragons that drive the chariot for the Heavenly Emperor, here referring to the emperor's carriage) advance, and the seven sages (qisheng, referring to the seven ancient sages, here referring to the accompanying officials) are aligned. The emperor's ceremonial flags are raised high, and the ornate wheels turn slowly. The emperor inquires about the people's century-long plans and examines the growth of all things. People like Xiong Qu (Xiong Qu, a person's name, a metaphor for powerful people) enter the Zhong Lei (Zhong Lei, the barracks of the imperial guards). The guards of the Tiger Hall and Golden Gate (Hu Dian Jin Men, referring to the imperial palace) gaze afar at the emperor's carriage. They are about to arrive at the lower capital (Xia Du, the capital city) and come to this pure land. Everyone enjoys the scenery of Vulture Peak (鷲峰山, located near the ancient Indian city of Rajagriha) together and rejoices in the journey to the Dragon Palace (Long Gong, the palace where the Dragon King lives in legends, a metaphor for the subtleties of Buddhism). People come one after another, cleansing their minds, all expressing sincere reverence. They study emptiness, pursue tranquility, and still chant and sing. Although the matter is like striking the carriage shaft (Ji Yuan, an ancient act of advising the ruler), the meaning is like knocking on the horn (Kou Jiao, a metaphor for direct advice), it is also to praise the emperor's great achievements and extol the emperor's beautiful virtues. How can it compare to Gao Yao's (Gao Yao, a person's name) eulogy just being presented, and the insect script (Chong Zhuan, ancient writing) of Wang Gu (Wang Gu, a place name) being as exquisite as a woman's embroidery? There are twenty-six authors in total, and their poems are as follows:

Your profound wind blows throughout the eastern door (Dong Hu, referring to the east), and your inner virtue surpasses the women of Xiling (Xi Ling, referring to the Xiling clan, the tribe of Leizu). The great river (Da Chuan, referring to the river) opens the treasure box (Bao Xia, a metaphor for precious items), and under the blessed land is the golden rope (Jin Sheng, a metaphor for firm restraint). The painted brackets soar into the clouds, and the exquisite arches are layered upon each other. The sun's movement is not difficult to stop, and the gods in the clouds are easy to rely on. The sunny room (Yang Shi, referring to a sunny room) seems to have stopped making fire, and the shady corridor (Yin Xuan, referring to a shady corridor) is as cold as ice. The distant inscription disappears into the shooting stars, and dew condenses on the long eaves. The gate of banners turns with the dawn's light, and the emperor's road steams with the evening clouds. The mountain gods offer spiritual objects, and the water gods present auspicious omens. I am of shallow talent and learning, receiving grace, and my meager strength dares to offend. A leisurely life can be relied upon, and a generous reward can never be surpassed.

The Poem of Five Sufferings

Shramana Shi Wangming (Shi Wangming, Dharma name) of the Zhou Dynasty

The Suffering of Birth

It is lamentable that the body brings suffering, and sorrow accompanies birth. The mind always endures suffering alone, and honor and disgrace often cause panic. The morning sun cannot shine for long, and how long can the night candle be bright? Eventually, it will all turn into a pile of earth, yet one still seeks a thousand years of fame.

The Suffering of Old Age

In youth, one rejoices in growing day by day, but in old age, one suffers from the erosion of time. Beautiful faces have faded, and how can white hair sing for long? One can only rely on a cane to walk, and it is difficult to be competent in the official position of the court.

---

。甘肥與妖麗。徒有壯時心。

病苦

拔劍平四海。橫戈卻萬夫。一朝床枕上。迴轉仰人扶。壯色隨肌減。呻吟與痛俱。綺羅雖滿口。愁眉獨向隅。

死苦

可惜陵雲氣。忽隨朝露終。長辭白日下。獨入黃泉中。池臺既已沒。墳壟嚮應空。惟當松柏里。千年恒動風。

愛離

誰忍心中愛。分為別後思。幾時相握手。嗚噎不能辭。雖言萬里隔。猶有望還期。如何九泉下。更無相見時。

五盛陰附

先去非長別。後來非久親。新墳將舊塳。相次似魚鱗。茂陵誰辯漢。驪山詎識秦。千年與昨日。一種併成塵。定知今世土。還是昔時人。焉能取他骨。復持埋我身。

游明慶寺詩(陳姚察遇見蕭祭酒書明慶寺禪房詩。覽之愴然憶此寺。仍用蕭韻述懷)

地靈居五凈。山幽寂四禪。月宮臨鏡石。華贊繞峰蓮。霞暉間幡影。雲氣合爐煙。迥松高偃蓋。瀑水細分泉。含風萬籟響。裛露百華鮮。宿昔尋真趣。結友亟留連。山庭步靃靡澗沚濯潺湲因斯事熏習。便得息攀緣。何言遂雲雨。懷此悵悠然。徒有南登望。會逐東流旋。

詠懷詩

陳張君祖

運形不標異。澄懷恬無慾。坐可棲王侯。門可回金轂。風來詠逾清。鱗萃淵不觸。斯乃玄中子。所以矯逸足

。何必玩幽閑。清衿表離俗。百齡茍未遐。昨辰亦非促。羲騰望舒映。曩今迭相燭。一世皆逆旅。安悼電往速。區區雖非黨。兼忘混礫玉。怪神罔叢穢。要在夷心曲。

靈飆起情浪。飛雲騰逆鱗。茍擢南陽秀。固集三造賓。緬懷結寂夜。味藻詠終晨。近佇時無遘。誰與拂流塵。眇情奇極眄。蕭條獨遨神。相忘東溟里。何晞西潮津。我崇道無廢。長謠想義人。

遙遁播荊衡。杖策憩南郢。遭動委浪跡。遇靖恬夷性。柎卷從老話。揮綸與莊詠。遐眺獨緬想。蕭神飆塵正。時無喜惠偶。絕韻將誰聽。習子茂芳標。有欣微音令。穎敷凌霜茜。葩熙三春盛。拂翮期霄翔。豈與桑榆競。我混不材姿。遺情忘雕映。雖非嶧陽椅。聊以敲泗磬。

贈沙門竺法頵三首

沙門竺法頵遠還西山。作詩以贈。因亦嘲之。省其二經。聊為之贊。

鬱鬱華陽岳。絕云枕飛峰。峭壁溜靈泉。秀嶺森青松。懸巖廓崢嶸。幽谷正寥籠。丹崖棲奇逸。碧室禪六通。泊寂清神氣。綿眇矯妙蹤。止觀著無無。還凈滯空空。外物豈大悲獨往非玄同。不見舍利弗。受屈維摩公。

至人如影響。靈慧陶億剎。應方恢權化。兆類蒙慈悅。冥冥積塵寐。永在巖底閉。廢聰無通照。遺形不洞滅。明哉如來降。豁矣啟潛穴。幽精淪朽壤。

孰若阿維察。遙謝晞玄疇。何為自矜潔。

邈邈慶城標。峨峨浮雲嶺。峻蓋十二岳。獨秀閻浮境。丹流環方基。瑤堂臨峭頂。澗滋甘泉液。崖蔚芳芝穎。翹翹美化倫。眇眇凌巖正。肅拱望妙覺。呼吸晞齡永。茍能夷衝心。所憩靡不靜。萬物可逍遙。何必棲形影。勉尋大乘軌。練神超勇猛。

道樹經贊

峨峨王舍國。鬱鬱靈竹園。中有神化長。空觀體善權。私呵晞光景。豈識真跡端。恢恢道明玄。解發至神歡。飄忽凌虛起。無雲受慧難。

三昧經贊

跡超十二燒。戒由三昧成。賢行極妙住。道志慧以明。九本既殊動。四禪不同冥。淵哉不起滅。始自無從生。借問導氣倫。安測泥洹靈。

詩序

省贈法頵詩。經通妙遠亹亹清綺。雖云言不盡意。殆亦幾矣。夫詩者志之所之。意跡之所寄也。志妙玄解神無不暢。夫未能冥達玄通者。惡得不有仰鉆之詠哉。吾想茂德之形容。雖棲守殊涂。標寄玄同仰代答之。未足盡美。亦各言其志也。其辭曰。

庾僧淵答。

真樸運既判。萬象森已形。精靈感冥會。變化靡不經。波浪生死徒。彌綸始無名。捨本而逐末。悔吝生有情胡不絕可欲。反宗歸無生。達觀均有無。蟬蛻豁朗明。逍遙眾妙津。棲凝于玄冥。大慈順變通。化育曷常停

【現代漢語翻譯】 現代漢語譯本 誰能比得上阿維察（Avici，地獄名）？遠遠地告別那充滿希望的玄妙境界。為何要自我誇耀清高？ 高聳的慶城（Qing City）如同標誌，巍峨的浮雲嶺（Floating Cloud Ridge）。高峻超過十二座名山，唯獨秀出于閻浮境（Jambudvipa，我們所居住的世界）。紅色河流環繞方形地基，精美的殿堂聳立在陡峭的山頂。山澗滋養著甘甜的泉水，山崖上茂盛地生長著芬芳的靈芝。美好的化育超群絕倫，高聳的山巖正直而渺遠。恭敬地仰望那玄妙的覺悟，呼吸吐納以期長壽。如果能夠平息躁動的心，那麼無論身處何地都能夠平靜。萬物都可以自由自在，何必執著于形體和影子？努力尋求大乘的道路，磨練精神超越勇猛。 道樹經贊 巍峨的王舍國（Rajagrha，古印度摩揭陀國首都），鬱鬱蔥蔥的靈鷲園（Vulture Peak）。其中有神妙的化育在生長，以空性的觀察來體現善巧方便。私自揣測那光明的景象，怎能認識到真跡的端倪？廣闊的道義闡明玄妙，解開發散達到至高的喜悅。輕盈飄忽地升起于虛空，沒有云彩難以接受智慧。 三昧經贊 超越十二種燃燒（指十二因緣的煩惱），戒律由三昧（Samadhi，禪定）成就。賢聖的行為達到極妙的境界，道心因智慧而明亮。九種根本的動搖既然不同，四種禪定的境界也各不相同。深邃啊，不生不滅的境界，開始於無從產生之處。請問引導氣息的人，怎能測度涅槃（Nirvana，佛教最高境界）的靈妙？ 詩序 拜讀贈送給法頵（Fa Yun）的詩。經典通達玄妙深遠，文辭清新綺麗。雖然說言語不能完全表達心意，但也差不多了。詩歌是心志所向，意念和痕跡的寄託。心志玄妙，理解深刻，精神無不暢達。如果不能深刻地通達玄妙，怎麼能沒有仰慕鉆研的吟詠呢？我仰慕茂德（Mao De）的品格和風範，雖然所處的修行道路不同，但所追求的玄妙境界是相同的，所以寫詩來回應他。這還不足以完全表達我的讚美，也各自表達我們的心志。詩句如下： 庾僧淵的答詩 真樸的本性一旦分離，萬象就森然顯現。精神和氣感應，在冥冥之中相會，變化沒有不經歷的。生死就像波浪一樣，瀰漫充斥，最初沒有名稱。捨棄根本而追逐末節，懊悔和吝嗇就產生於有情眾生。為什麼不杜絕那些慾望，返回到無生的本源？通達的觀察平等對待有和無，像蟬蛻一樣豁然開朗。逍遙自在地游于眾妙的津樑，棲息凝神于玄冥的境界。偉大的慈悲順應變化而流通，化育萬物何時停止過？

【English Translation】 English version Who can compare to Avici (a hell)? Far away, bid farewell to the hopeful and profound realm. Why boast of one's own purity? The towering Qing City is like a landmark, and the majestic Floating Cloud Ridge. Its height surpasses the twelve famous mountains, uniquely outstanding in Jambudvipa (the world we live in). Red rivers encircle the square foundation, and exquisite halls stand on steep peaks. Streams nourish sweet springs, and fragrant ganoderma flourish on the cliffs. Beautiful transformations are unparalleled, and the towering rocks are upright and distant. Respectfully looking up to the wondrous enlightenment, breathing in and out in hopes of longevity. If one can calm the restless mind, then wherever one resides, one can find peace. All things can be free and at ease, why cling to form and shadow? Strive to seek the path of the Mahayana, and temper the spirit to surpass courage and strength. Eulogy on the Bodhi Tree Sutra Majestic is Rajagrha (the capital of ancient Magadha in India), lush and verdant is Vulture Peak. Within it, divine transformations grow, embodying skillful means through the observation of emptiness. Privately speculating on the luminous scene, how can one recognize the true traces? The vast Dao clarifies the profound, releasing and spreading to reach supreme joy. Lightly and swiftly rising into the void, without clouds, it is difficult to receive wisdom. Eulogy on the Samadhi Sutra Transcending the twelve burnings (referring to the afflictions of the twelve links of dependent origination), precepts are accomplished through Samadhi (meditative concentration). The conduct of the virtuous reaches the most wondrous state, and the aspiration for the Dao is illuminated by wisdom. Since the nine fundamental movements are different, the four dhyanas (meditative states) are also distinct. Profound is the state of non-arising and non-ceasing, beginning from where there is no origin. May I ask those who guide the breath, how can they measure the spiritual wonder of Nirvana (the ultimate state in Buddhism)? Preface to the Poems I have read the poems presented to Fa Yun. The sutras are understood to be profound and far-reaching, and the language is fresh and beautiful. Although words cannot fully express the meaning, it is close enough. Poetry is where the will resides, and where thoughts and traces are entrusted. The will is profound, the understanding is deep, and the spirit is unhindered. If one cannot deeply understand the profound, how can one not have poems of admiration and study? I admire the character and demeanor of Mao De, although the paths of practice are different, the profound realms pursued are the same, so I write poems to respond to him. This is not enough to fully express my praise, and we each express our aspirations. The poems are as follows: Reply poem by Yu Sengyuan Once the true and simple nature is separated, the myriad phenomena appear distinctly. Spirit and Qi respond and meet in the unseen, and changes are experienced by all. Birth and death are like waves, pervasive and all-encompassing, initially without a name. Abandoning the root and pursuing the branches, regret and stinginess arise in sentient beings. Why not eliminate those desires and return to the source of non-birth? Thorough observation treats existence and non-existence equally, like a cicada shedding its skin, becoming open and clear. Roaming freely in the ferry of all wonders, dwelling and concentrating in the realm of profound darkness. Great compassion flows in accordance with change, when will the nurturing of all things ever cease?

---

。幽閑自有所。豈與菩薩並。摩詰風微指。權道多所成。悠悠滿天下。孰識秋露情。

張君祖

茫茫混成始。豁矣四天朗。三辰環須彌。百億同一像。靈和陶煙熅。會之有妙長。大慈濟群生。冥感如影響。蔚蔚沙彌眾。粲粲萬心仰。誰不欣大乘。兆定於玄曩。三法雖成林。居士亦有黨。不見虬與龍。灑鱗凌霄上。衝心超遠寄。浪懷邈獨往。眾妙常所晞。維摩余所賞。茍未體善權。與子同彿仿。悠悠誠滿域。所遺在廢想。

庾僧淵答

遙望華陽嶺。紫霄籠三辰。瓊巖朗璧室。玉潤灑靈津。丹谷挺樛樹。季穎奮暉薪。融飆沖天籟。逸響互相因。鸞鳳翔回儀。虬龍灑飛鱗。中有沖[泳-永+寞]士。耽道玩妙均。高尚凝玄寂。萬物忽自賓。棲峙遊方外。超世絕風塵。翹想晞眇蹤。矯步尋若人。詠嘯舍之去。榮麗何足珍。濯志八解淵。遼朗豁冥神。研機通微妙。遺覺忽忘身。居士成有黨。顧眄非疇親。借問守常徒。何以知反真。

煬帝謁方山靈巖寺

隋后

梵宮既隱隱。靈岫亦沉沉。平郊送晚日。高峰落遠陰。迥幡飛曙嶺。疏鐘響晝林。蟬鳴秋氣近。泉吐石溪深。抗跡禪枝地。發念菩提心。

奉和方山靈巖寺應教

諸葛穎

名山鎮江海。梵宇駕風煙。畫栱臨松

【現代漢語翻譯】 幽靜閒適自有其樂趣，難道能與菩薩相提並論嗎？王維（摩詰）的畫風微妙，暗示禪意，是運用方便之道的成就。世人悠悠，遍佈天下，有誰能理解秋露般的情懷？

張君祖

茫茫混沌初始，豁然開朗，四方天空明亮。日月星辰環繞須彌山（Sumeru），百億世界如同一個景象。靈氣調和，如煙氣般氤氳，匯聚起來有微妙的長處。大慈大悲普濟眾生，冥冥中的感應如同影子跟隨形體。眾多沙彌（Sramanera）威儀整齊，萬衆一心仰慕佛法。誰不欣喜大乘佛法（Mahayana）？這種欣喜早在玄妙的過去就已註定。佛法僧三寶（Three Jewels）雖然已經成林，但居士也有自己的團體。你看那虬龍，抖擻鱗片，直衝雲霄之上。滌盪心靈，超越塵世的羈絆，放浪形骸，獨自遠遊。我常常向往各種玄妙的境界，尤其欣賞維摩詰（Vimalakirti）的境界。如果不能體會善巧方便的智慧，我和你一樣，只能模彷彿陀。世人悠悠，確實遍佈天下，但他們所遺忘的，是那虛妄的妄想。

庾僧淵答

遙望華陽嶺，紫色的雲霞籠罩著日月星辰。精美的巖石，明亮的石室，如玉般滋潤，灑下靈妙的甘露。紅色的山谷挺拔著高大的樹木，如季子之穎般奮發著光輝。和煦的風吹動著天籟之音，美妙的聲響相互呼應。鸞鳳盤旋飛舞，虬龍抖擻著飛揚的鱗片。其中有隱居的賢士，沉迷於佛道，玩味著微妙的真理。他們高尚的品格凝結成玄妙的寂靜，萬物自然而然地歸順於他。他們棲息於世外，超脫于塵世。我仰慕著他們渺遠的軌跡，想要追尋他們的腳步。吟詠長嘯之後，便捨棄了世俗的榮華富麗，因為它們實在不值得珍惜。在八解脫之淵（Eight Deliverances）中洗滌心志，使心靈遼闊明朗，洞察幽冥之神。研究佛理，通達微妙的真諦，忘卻自我。居士也能組成自己的團體，他們的顧盼，並非凡夫俗子所能理解。請問那些墨守成規的人，又怎麼能知道返璞歸真呢？

煬帝謁方山靈巖寺

隋后

梵剎宮殿隱約可見，靈秀的山峰也顯得沉寂。平坦的郊野送走夕陽，高聳的山峰落下遙遠的陰影。高高的幡旗在黎明的山嶺上飄揚，稀疏的鐘聲在白天的樹林中迴響。蟬鳴預示著秋天的臨近，泉水從石頭的縫隙中流出，匯成深深的溪流。在這裡，我追隨禪宗的足跡，發下覺悟的菩提心（Bodhi）。

奉和方山靈巖寺應教

諸葛穎

名山鎮守著江海，佛寺聳立在風雲之間。彩繪的斗拱俯臨松樹

【English Translation】 Seclusion and leisure have their own pleasures, how can they be compared with Bodhisattvas? Wang Wei's (Mojie) painting style is subtle, hinting at Zen, and is an achievement of using expedient means. People are leisurely, all over the world, who can understand the feelings like autumn dew?

Zhang Junzu

In the beginning of vast chaos, it suddenly became clear, and the four skies were bright. The sun, moon, and stars surround Mount Sumeru (Sumeru), and hundreds of millions of worlds are like one scene. Spiritual harmony is like the misty atmosphere, gathering together with subtle strengths. Great compassion saves all living beings, and the subtle response is like a shadow following the form. The many Sramaneras (Sramanera) are dignified, and all people admire the Dharma with one heart. Who doesn't rejoice in Mahayana Buddhism (Mahayana)? This joy was destined in the mysterious past. Although the Three Jewels (Three Jewels) have become a forest, lay practitioners also have their own groups. Look at the dragons, shaking their scales, soaring above the clouds. Purifying the mind, transcending the fetters of the world, indulging in freedom, traveling alone. I often yearn for all kinds of mysterious realms, and especially admire the realm of Vimalakirti (Vimalakirti). If you can't understand the wisdom of skillful means, like you and me, you can only imitate the Buddha. People are leisurely, indeed all over the world, but what they have forgotten is that false delusion.

Yu Sengyuan's Reply

Looking far at Huayang Ridge, purple clouds shroud the sun, moon, and stars. Exquisite rocks, bright stone chambers, as moist as jade, sprinkle spiritual nectar. Red valleys stand tall with towering trees, flourishing with brilliance like Ji Zi's talent. Gentle breezes stir the sounds of nature, and beautiful sounds echo each other. Phoenixes soar and dance, and dragons shake their flying scales. Among them are reclusive sages, indulging in the Buddha's path, savoring the subtle truth. Their noble character condenses into mysterious silence, and all things naturally submit to them. They dwell outside the world, transcending the dust of the world. I admire their distant traces, wanting to follow in their footsteps. After chanting and singing, they abandon worldly glory and wealth, because they are not worth cherishing. Washing the mind in the abyss of the Eight Deliverances (Eight Deliverances), making the mind vast and clear, and understanding the gods of the underworld. Studying Buddhist principles, understanding subtle truths, forgetting oneself. Lay practitioners can also form their own groups, and their glances are not understood by ordinary people. May I ask those who stick to the rules, how can they know how to return to the original truth?

Emperor Yang's Visit to Lingyan Temple on Fangshan Mountain

After the Sui Dynasty

The Buddhist temples are faintly visible, and the spiritual peaks also appear silent. The flat suburbs send off the setting sun, and the towering peaks cast distant shadows. Tall banners flutter on the dawn ridges, and sparse bells ring in the daytime forest. Cicadas chirping herald the approach of autumn, and springs flow from the cracks in the stones, forming deep streams. Here, I follow in the footsteps of Zen, and make the Bodhi (Bodhi) vow to awaken.

Responding to the Imperial Edict at Lingyan Temple on Fangshan Mountain

Zhuge Ying

The famous mountain guards the rivers and seas, and the Buddhist temple stands between the wind and clouds. Painted brackets overlook the pine trees

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蓋。鑿牖對峰蓮。雷出階基下。云歸樑棟前。靈光辨晝夜。輕衣數劫年。一陪香作食。長用福為田。

正月十五日于通衢建燈夜升南樓一首

隋煬帝

法輪天上轉。梵聲天上來。燈樹千光照。華焰七枝開。月影凝流水。春風含夜梅。幡動黃金地。鐘發琉璃臺。

奉和通衢建燈應教

諸葛穎

芳衢澄夜景。法炬爛參差。逐輪時徙焰。桃華生落枝。飛煙繞定室。浮光映瑤池。重閣登臨罷。歌管乘空移。

舍舟登陸示慧日道場玉清玄壇德眾一首

隋煬帝

天凈宿云卷。日舉長川旦。颯灑林華落。逶迤風柳散。孤鶴逝追群。啼鶯遠相喚。蓮舟水處盡。畫輪途始半。江浐各自遙。東西並興嘆。已熏禪慧力。復籍金丹捍。有異三川游。曾非四門觀。於焉履妙道。超然登彼岸。

隋著作王胄臥疾閩越述凈名意

余臥疾閩海。彌留旬朔。善友颙法師。勸余以凈名妙典調伏身心。力疾粗陳其意。敬簡法師云爾。

客行萬餘里。渺然滄海上。五嶺常炎郁。百越多山瘴。兼以勞形神。遂此嬰疲恙。桐雷邈已遠。砭石良難訪。抱影私自憐。沾衿獨惆悵。毗城有長者。生平夙所尚。復藉大因緣。勉以深迴向。心路資調伏。於焉念實相。水沫本難摩。干城空有狀。是生

【現代漢語翻譯】 現代漢語譯本 蓋。鑿開窗戶，正對著蓮花般的山峰。雷聲從臺階下傳來，雲彩飄回屋樑棟前。佛寺的光芒照亮晝夜，輕柔的僧衣經歷了無數劫年。有幸參與供奉食物的儀式，長久地以積累福德作為田地耕耘。

正月十五日在通衢建造燈飾，夜晚登上南樓一首

隋煬帝

法輪（Dharma wheel）在天上旋轉，梵音從天上傳來。燈樹發出千萬道光芒照耀，華麗的火焰分出七個枝杈。月亮的影子凝固在流淌的水中，春風中帶著夜晚梅花的香味。幡旗在黃金地上飄動，鐘聲從琉璃臺上發出。

奉和通衢建燈應教

諸葛穎

繁華的街道上，夜晚的景色變得澄澈，佛法的火炬燦爛而錯落有致。燈輪隨著時間推移而移動火焰，桃花在枝頭生長又飄落。飛舞的煙霧環繞著禪定的房間，漂浮的光芒映照著瑤池。再次登上高樓遠眺，歌聲和樂聲乘著風在空中飄移。

舍舟登陸，向慧日道場玉清玄壇的僧眾展示一首

隋煬帝

天空晴朗，夜晚的雲彩消散，太陽升起，照亮漫長的河流。颯颯的風吹落樹林中的花朵，搖曳的柳枝隨風飄散。孤單的鶴飛離，追趕著它的同伴，啼叫的黃鶯在遠處互相呼喚。蓮花船在水路盡頭停靠，彩繪的車輪才走了一半的路程。江邊和山坡各自遙遠，東西兩地一起發出嘆息。已經受到禪定智慧力量的薰陶，又憑藉金丹的保護。這裡與遊覽三川不同，也並非在四門觀看。在這裡踐行微妙的道理，超脫塵世，登上彼岸。

隋朝著作郎王胄臥病在閩越，陳述《維摩詰經》的意旨

我臥病在閩越，病情持續了很久。善友颙法師勸我用《維摩詰經》（Vimalakirti Sutra）的精妙教義來調伏身心。我勉強支撐著病體，粗略地陳述其中的意思，恭敬地寫給法師。

我客居他鄉，行程萬里，漂泊在茫茫大海之上。五嶺一帶常常炎熱潮濕，百越之地多有山嵐瘴氣。加上勞累身心，因此染上了疾病。桐雷山已經遙遠，砭石也很難找到。獨自抱著身影，暗自憐惜，眼淚沾濕了衣襟，獨自惆悵。毗耶離城（Vaishali）有位長者（指維摩詰 Vimalakirti），是我平生一向敬仰的。又憑藉著大的因緣，勉勵我深刻地迴向。心靈的道路要依靠調伏，因此要念誦實相。水泡本來難以觸控，干城也只是空有形狀。這就是生

【English Translation】 English version A pavilion. Opening windows faces the lotus-like peaks. Thunder emerges from beneath the steps. Clouds return before the beams and pillars. The sacred light distinguishes day from night. Light robes have endured countless kalpas (aeon). I am fortunate to partake in the offering of food, and perpetually use blessings as the field to cultivate.

On the fifteenth day of the first month, building lanterns at Tongqu, ascending the South Tower at night, a poem

Emperor Yang of Sui

The Dharma wheel (法輪) turns in the heavens, the Brahma's (梵天) voice comes from the sky. The lantern trees illuminate with a thousand lights, the splendid flames branch out into seven. The moon's reflection solidifies in the flowing water, the spring breeze carries the fragrance of night plum blossoms. Banners flutter on the golden ground, bells resonate from the crystal terrace.

Responding to the Imperial Edict on Building Lanterns at Tongqu

Zhuge Ying

On the fragrant street, the night scene becomes clear, the Dharma torches shine brilliantly and unevenly. The lantern wheels move their flames with time, peach blossoms grow and fall from the branches. Flying smoke encircles the meditation chamber, floating light reflects on the Jade Pond. After ascending the high pavilion, songs and music drift through the air on the wind.

Leaving the boat and landing, showing a poem to the virtuous assembly of the Huiri (慧日) Taoist temple Yuqing (玉清) Xuan altar (玄壇)

Emperor Yang of Sui

The sky is clear, the night clouds dissipate, the sun rises, illuminating the long river. The rustling wind blows down the flowers in the forest, the swaying willow branches scatter in the wind. A lone crane flies away, chasing its flock, chirping orioles call to each other in the distance. The lotus boat stops at the end of the waterway, the painted wheels have only traveled half the journey. The riverbank and the hillside are each far away, east and west together sigh. Already influenced by the power of Chan (禪) wisdom, and also protected by the elixir of immortality. This is different from touring the Three Rivers, and not like viewing the Four Gates. Here, one treads the subtle path, transcends the world, and reaches the other shore.

The Sui Dynasty writer Wang Zhou, ill in Minyue, describes the meaning of the Vimalakirti Sutra

I am ill in Minyue, and my illness has persisted for a long time. My good friend, Dharma Master Yong, advises me to use the wonderful teachings of the Vimalakirti Sutra (凈名經) to subdue my body and mind. I struggle to support my sick body and roughly state its meaning, respectfully writing to the Dharma Master.

I am a traveler in a foreign land, having traveled ten thousand miles, drifting on the vast sea. The Five Ridges are often hot and humid, and the Baiyue region has many mountain mists and miasmas. In addition to the fatigue of body and mind, I have contracted this illness. Mount Tonglei is already far away, and Bian stones are difficult to find. Alone, embracing my shadow, I pity myself in secret, tears wetting my lapel, and I am filled with melancholy. In the city of Vaishali (毗耶離), there is an elder (referring to Vimalakirti 維摩詰), whom I have always admired in my life. And relying on great karmic connections, he encourages me to deeply dedicate myself. The path of the mind must rely on subduing, therefore one must recite the true form. Water bubbles are originally difficult to touch, and dry cities are only empty forms. This is the birth

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非至理。是我皆虛妄。求之不可得。誰其受業障。信矣大醫王。茲力誠無量。

薛道衡展敬上鳳林寺

凈土連幽谷。寶塔對危峰。林棲丹穴鳳。地邇白沙龍。獨巖樓迥出。複道閣相重。洞開朝霧斂。石濕曉云濃。高篠低云蓋。風枝響和鐘檐陰翻細柳。澗影落長松。珠柱浮明月。蓮座吐芙蓉。隱淪徒有意。心跡未相從。

梁開善寺藏法師奉和武帝三教詩一首

心源本無二。學理共歸真。四執迷叢藥。六味增苦辛。資緣良雜品。習性不同循。至覺隨物化。一道開異津。大士流權濟。訓義乃星陳。周孔尚忠孝。立行肇君親。老氏貴裁欲。存生由外身。出言千里善。芬為窮世珍。坦空非即有。三明似未臻。近識封岐路。分鑣疑異塵。安知悟云漸。究極本同倫。我皇體斯會。妙鑒出機神。眷言總歸轡回照引生民。顧惟慚宿殖。邂逅逢嘉辰。愿陪入明解。歲暮有攸因。

太宗文皇帝謁并州興國寺二首

迴鑾游福地。極目玩芳晨。梵鐘交二響。法日轉雙輪。寶剎遙承露。天華近足春。未珮蘭猶小。無絲柳尚新。圓光低月殿。碎影亂風筠。對此留余想。超然離俗塵。

文帝詠佛殿前幡

唐后

拂霞疑轉電。騰虛狀寫虹。屈申煙霧里。低舉白雲中。紛披乍依迥。掣曳或從風。念

茲輕薄質。無翅強搖空。

常州弘善寺宣法師三首

奉和竇使君同恭法師詠高僧二首

竺佛圖澄

大誓憫塗炭。乘機入生死。中州法既弘。葛陂暴亦止。乳孔光一室。掌鏡徹千里。道盛咒蓮華。災生吟棘子。埋石緣雖謝。流沙化方始。

釋僧肇

般若惟絕鑒。涅槃固無名。先賢未始覺。之子唱希聲。秦王嗟理詣。童壽揖詞清。徽音聞廬岳。精難動中京。適驗方袍里。奇才復挺生。

秋日游東山寺尋殊曇二法師

木落樹𢸳燥。水清流㵳寂。屬此悲哉氣。復茲羈旅戚。奚用寫繁憂。山泉恣遊歷。萬丈窺深澗。千尋仰絕壁。傍嶺竹參差。緣崖藤冪歷。行行極幽邃。去去逾空寂。果值息心侶。喬枝方掛錫。圍繞悉旃檀。純良豈砂礫。妙法誠無比。深經解怨敵。心歡即頂禮。道存仍目擊。慧力幸已逢。疑網於焉析。豈直祛煩惱。方期拯沉溺。

帝謁大慈恩寺一首並和

唐今上

日宮開百仞。月殿聳千尋。華蓋飛圓影。幡紅曳曲陰。霞綺遙瓏帳。叢珠細網林。寥廓煙雲表。超然物外心。

大慈恩寺沙門和

皇風扇祇樹。至德茂禪林。仙華曜日彩。神幡曳遠陰。綺殿籠霞影。飛閣出雲心。細草希慈澤。恩光重更深。

廣弘明集卷第三十

【現代漢語翻譯】 現代漢語譯本 這輕薄的物質，沒有翅膀卻在空中劇烈搖動。

常州弘善寺宣法師三首

奉和竇使君同恭法師詠高僧二首

竺佛圖澄（Zhu Fotucheng，人名，一位來自印度的佛教僧侶）

以大誓願憐憫受苦難的人們，抓住時機進入生死輪迴。中原地區的佛法得以弘揚，葛陂的暴行也得以停止。乳孔的光芒照亮整個房間，掌中之鏡徹照千里。道行興盛時，以咒語催生蓮花，災難發生時，吟唱棘枝。埋石的因緣雖然已經結束，流沙的教化才剛剛開始。

釋僧肇（Shi Sengzhao，人名，一位中國佛教僧侶）

般若智慧是絕對的鑑照，涅槃境界本來就沒有名稱。先前的賢者未能覺悟，您卻唱出了稀有的聲音。秦王讚歎您的義理精深，童壽敬佩您的文辭清麗。美好的聲譽傳遍廬山，精妙的辯論震動京城。恰好驗證了身披袈裟的人中，奇才再次涌現。

秋日游東山寺尋殊曇二法師

樹葉凋落樹木乾枯，水流清澈而寂靜。正值這悲涼的時節，又增添了羈旅的愁緒。用什麼來排遣繁多的憂愁呢？就讓我在山泉中盡情遊歷吧。在萬丈高處窺視深澗，仰望千尋絕壁。山嶺旁竹子高低不齊，沿著山崖藤蔓交錯纏繞。一路走來，越發幽深，離去時，更加空寂。果真遇到了息心的同伴，在高大的樹枝上安放禪杖。周圍全是旃檀樹，純潔善良，哪裡會有砂礫。妙法實在是無與倫比，深奧的經典能夠化解怨恨。心中歡喜，便頂禮膜拜，道存在心中，仍然親眼目睹。慧力有幸已經遇到，疑慮和迷惑就在這裡消解。豈止是祛除煩惱，更期望能夠拯救沉溺的眾生。

帝謁大慈恩寺一首並和

唐今上（Tang Jinshang，指當時的皇帝）

太陽宮殿高聳百仞，月亮宮殿高聳千尋。華麗的傘蓋飛舞著圓圓的影子，紅色的幡旗拖曳著彎曲的陰影。彩霞像綺麗的帳篷，無數的珍珠像細密的樹林。在空曠的煙雲之外，是超越塵世的心境。

大慈恩寺沙門和

皇上的恩澤普施祇樹園，至高的德行使禪林繁茂。仙人的花朵輝耀著太陽的光彩，神聖的幡旗拖曳著遙遠的陰影。華麗的殿宇籠罩著彩霞的光影，飛檐的樓閣顯露出超脫的心境。細小的草木沐浴著慈悲的恩澤，恩德的光芒更加深厚。

廣弘明集卷第三十

【English Translation】 English version This flimsy substance, without wings, violently shakes the air.

Three Poems by Dharma Master Xuan of Hongshan Temple in Changzhou

Following Magistrate Dou and Dharma Master Tong Gong in Praising Eminent Monks (Two Poems)

Zhu Fotucheng (Name of a Buddhist monk from India, meaning Fotucheng of India)

With great vows, he pities those suffering in misery, seizing the opportunity to enter the cycle of birth and death. The Dharma in the Central Plains is thus propagated, and the violence at Gebei is stopped. The light from the milk-hole illuminates the entire room, and the mirror in his palm penetrates a thousand miles. When the Way flourishes, he uses mantras to bring forth lotuses; when disasters arise, he chants of thorny branches. Although the karmic connection of burying stones has ended, the transformation of the shifting sands has just begun.

Shi Sengzhao (Name of a Chinese Buddhist monk, meaning Monk Zhao of the Shi clan)

Prajna (wisdom) is the only absolute discernment, and Nirvana (liberation) inherently has no name. Former sages had not yet awakened, but you sang out a rare voice. The King of Qin praised your profound reasoning, and Tong Shou admired your clear and elegant words. Your excellent reputation spread throughout Mount Lu, and your refined debates shook the capital. It just proves that among those wearing robes, extraordinary talents are born again.

Visiting Dongshan Temple in Autumn, Seeking Dharma Masters Shu and Tan

The leaves fall and the trees are dry, the water flows clear and silent. At this sorrowful time, the feelings of being a traveler increase. What can I use to dispel my many worries? Let me freely wander in the mountain springs. I peer into the deep ravine from a height of ten thousand feet, and look up at the towering cliffs of a thousand fathoms. Beside the ridge, the bamboos are uneven, and along the cliffs, the vines are tangled. Walking along, it becomes more and more secluded; leaving, it becomes even more desolate. I truly met companions who rest their minds, hanging their staffs on tall branches. All around are sandalwood trees, pure and good, where would there be gravel? The wonderful Dharma is truly unparalleled, and the profound scriptures can resolve hatred. My heart is joyful, so I prostrate and worship; the Way exists in my heart, and I still witness it with my own eyes. Fortunately, I have already encountered the power of wisdom, and doubts and confusions are resolved here. It is not just about dispelling worries, but also hoping to save those who are drowning.

The Emperor Visits Daci'en Temple, with a Harmonizing Poem

Tang Jinshang (Referring to the current emperor of the Tang Dynasty)

The Sun Palace rises a hundred ren (ancient Chinese unit of length), the Moon Palace soars a thousand xun (another ancient Chinese unit of length). The ornate canopy flies with round shadows, and the red banners drag curved shadows. The rosy clouds resemble brocade tents, and countless pearls resemble dense forests. Beyond the vast smoke and clouds lies a mind that transcends the material world.

A Shramana (Buddhist monk) of Daci'en Temple Harmonizes

The Emperor's grace spreads to the Ghrta tree garden, and his supreme virtue makes the Chan (Zen) forest flourish. The flowers of the immortals shine with the colors of the sun, and the sacred banners drag distant shadows. The ornate palaces are shrouded in the light of rosy clouds, and the flying pavilions reveal a transcendent mind. The small grasses are bathed in the grace of compassion, and the light of kindness is even deeper.

Guang Hongming Ji (Collection for Spreading and Clarifying Buddhism), Volume 30

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