T52n2111_十門辯惑論
大正藏第 52 冊 No. 2111 十門辯惑論
No. 2111
十門辯惑論捲上
大慈恩寺沙門釋復禮撰
答大子文學權無二釋典稽疑
序曰。
權文學聲冠應徐地參園綺。搢紳嘉其令望。緇素挹其芳猷。而頃著十疑幹我二諦。公孫生之駿辯。自昔難酬。舍利子之雄才。嗟今莫擬。豈當仁而抗議。試言志以成文。必也𠙺名乎。稱之曰十門辯惑。雖詩云勸誡蔽之。可幾乎一言。而法惟秘密。述之敢忘乎三轉。遂取類觀象再盈卷軸。煩而無當。有愧知音者焉。通力上感門一應形俯化門二凈穢土別門三迷悟見殊門四顯實得記門五反經讚道門六觀業救舍門七隨教抑楊門八化佛隱顯門九聖王興替門十
通力上感門第一
稽疑曰。竊見維摩神力掌運如來但十地之觀。如來尚隔羅縠。如何一掌之內能容十號之尊乎。非獨以卑移尊于理非順。寔亦佛與菩薩豈無等差。如有等差安能運佛。如無等差何須成佛也。若維摩是如來助佛揚化。未知何名何號何論何經。請煩上智以示下愚也。辯惑曰。嘗聞逆情而取。匹夫雖賤而難奪。順理而求。萬乘雖尊而可降。山澤通氣。未始一其崇卑。金石同聲。何必均其小大。況惟諸佛有平等誓願乘時應物。菩薩能遊戲神通坐忘致遠。遞
【現代漢語翻譯】 現代漢語譯本
大正藏第 52 冊 No. 2111 十門辯惑論
No. 2111
十門辯惑論捲上
大慈恩寺沙門釋復禮撰
答大子文學權無二釋典稽疑
序曰。
權文學聲名堪比應璩、徐幹，才華可與司馬相如、園綺（四皓：比喻賢才）相比。達官顯貴讚賞他的美好聲望，僧俗大眾敬佩他的美好品德。近來他寫了《十疑論》，質疑我的二諦（真諦和俗諦）。公孫龍的雄辯，自古以來難以應對。舍利弗（佛陀十大弟子之一，以智慧著稱）的雄才，如今無人能及。難道要當仁不讓，試著闡述我的觀點來完成這篇文章？一定要給它起個名字啊，就叫《十門辯惑論》。雖然《詩經》上說勸誡的話可以用一句話概括，但佛法是如此深奧秘密，闡述它怎敢忘記佛陀的三轉法輪（佛教術語，指佛陀三次宣講佛法）？於是我傚法觀象，再次寫滿卷軸。內容繁瑣而不得要領，實在愧對知音之人。包括：通力上感門、應形俯化門、凈穢土別門、迷悟見殊門、顯實得記門、反經讚道門、觀業救舍門、隨教抑揚門、化佛隱顯門、聖王興替門。
通力上感門第一
稽疑者問：我看到《維摩詰經》中，維摩詰（Vimalakirti，一位在家菩薩）以神通之力手托世界，但即使是十地菩薩（Dashabhumika，菩薩修行過程中的十個階段）的觀察，如來（Tathagata，佛的稱號）仍然像隔著薄紗一樣難以看清。為何能在他的一個手掌之內容納十號之尊（如來的十種稱號）呢？不僅僅是以卑微的身份移動尊貴者在道理上不順，而且佛與菩薩難道沒有差別嗎？如果有差別，怎麼能移動佛？如果沒有差別，又何必成佛呢？如果維摩詰是如來，幫助佛陀弘揚教化，不知道他是什麼名號，說了什麼理論，出自什麼經典？請您用您的智慧來開導我這個愚昧的人。辯惑者答：我聽說違背情理而強取，即使是普通百姓的東西也很難奪走；順應道理而請求，即使是萬乘之尊也可以降下。山和澤流通氣息，不一定有高低之分；金和石發出相同的聲音，何必強求大小一樣。更何況諸佛有平等的誓願，隨時應化世間萬物。菩薩能遊戲神通，坐忘致遠，輪流...
【English Translation】 English version
Tripitaka Volume 52, No. 2111, The Treatise on Disputing Doubts Through Ten Gates
No. 2111
The Treatise on Disputing Doubts Through Ten Gates, Volume 1
Composed by Śramaṇa Shì Fùlǐ of the Great Ci'en Monastery
Answering the Doubts on the Twofold Teachings of the Crown Prince's Literary Authority
Preface:
Your literary reputation rivals that of Ying Qu and Xu Gan, and your talent can be compared to Sima Xiangru and Yuan Qi (the Four Whiteheads of Mount Shang: a metaphor for virtuous men). The officials admire your excellent reputation, and the monks and laity respect your fine character. Recently, you wrote the 'Ten Doubts,' questioning my Two Truths (the conventional truth and the ultimate truth). The eloquence of Gongsun Long has been difficult to counter since ancient times. The outstanding talent of Shariputra (one of the Buddha's ten great disciples, known for his wisdom) is unmatched today. Should I not yield and try to express my views to complete this article? It must be given a name, so let it be called 'The Treatise on Disputing Doubts Through Ten Gates.' Although the 'Book of Poetry' says that admonitions can be summarized in one sentence, the Dharma is so profound and secret, how dare I forget the Buddha's Three Turnings of the Wheel of Dharma (a Buddhist term referring to the Buddha's three teachings)? Therefore, I follow the example of observing phenomena and fill the scrolls again. The content is cumbersome and misses the point, truly embarrassing to those who understand. Including: The Gate of Universal Power and Upper Response, The Gate of Responding to Forms and Lowering Transformation, The Gate of Distinguishing Pure and Impure Lands, The Gate of Differing Views of Delusion and Enlightenment, The Gate of Manifesting Reality and Receiving Prediction, The Gate of Reversing Scriptures and Praising the Path, The Gate of Observing Karma and Saving Abandonment, The Gate of Suppressing and Promoting According to Teachings, The Gate of Manifesting and Concealing Transformation Buddhas, The Gate of the Rise and Fall of Sage Kings.
The First Gate: Universal Power and Upper Response
The questioner asks: I have seen in the 'Vimalakirti Sutra' that Vimalakirti (Vimalakirti, a lay bodhisattva) uses his supernatural power to hold the world in his palm, but even with the observation of the Ten-Ground Bodhisattvas (Dashabhumika, the ten stages of a bodhisattva's practice), the Tathagata (Tathagata, an epithet of the Buddha) is still difficult to see, as if separated by a veil. How can the Ten Honored Ones (the ten epithets of the Tathagata) be contained within his one palm? It is not only unreasonable to move the honored one with a humble status, but also, are there no differences between Buddhas and Bodhisattvas? If there are differences, how can one move a Buddha? If there are no differences, why is there a need to become a Buddha? If Vimalakirti is the Tathagata, helping the Buddha to propagate the teachings, what is his name, what theories did he speak, and from what scriptures did they come? Please use your wisdom to enlighten me, a foolish person. The defender answers: I have heard that if one takes by force against reason, even the possessions of a commoner are difficult to seize; if one requests in accordance with reason, even the throne of a king can be yielded. Mountains and marshes exchange air, not necessarily with differences in height; gold and stone emit the same sound, why insist on differences in size? Moreover, all Buddhas have equal vows, responding to all things in the world at any time. Bodhisattvas can play with supernatural powers, sit in oblivion and reach far, taking turns...
相影響咸赴機緣哉。維摩羅詰者。蓋是法身大士。德超群聖。啟權智以有生。示居家而弘道。蓮花總持之力來自他方。芥子解脫之門開於此國。未曾有室括囊無外。不思議道利用無方。是以五百聲聞咸辭問疾。八千菩薩莫能造命。彌勒居一生之地。服其懸解。文殊是眾佛之師。謝其真入而庵園之集。因凈名而發興。凈名之跡藉無動而方明。故如來乃眷於此方。居士敬延于右掌。三昧之力有感必通。十號之尊不行而至矣。然則至諴感神者。莫知神之鉅細。孝德動天者。孰知天之高下。矧乎慧眼遐觀。見牟尼于實相。神足甫運。持妙喜于花鬘。而不能屈彼仁尊入茲國界。豈唯羅縠之喻比而可通。亦將金粟之名傳而有據者也(吉藏師云金粟事出思惟三昧經自云未見其本今撿諸經目錄無此經名竊謂西國有經東方未譯者矣)。
應形俯化門第二
稽疑曰。龍女成佛少選之間。若其真者佛道甚易。何云勤苦無量方得成佛也。如其化者化是不實。豈以不實化群生也。佛無不實語何為若斯哉。且文殊乃燃燈之師。釋迦又燃燈弟子。文殊既為諸佛之母。應成佛在燃燈之前。況彌勒未通文殊已悟。龍女成道文殊之力。今龍女成佛於前。彌勒成佛於後。而文殊不成。安能無惑。若先成者成在何經。經云何。佛若未成者何事淹留。
【現代漢語翻譯】 現代漢語譯本：相互影響，共同前往，都是爲了這個機緣啊。維摩羅詰（Vimalakirti，即維摩詰，一位在家菩薩）這位大士，實在是法身大士，他的德行超越了所有聖人。他開啟了權巧智慧來度化眾生，以居士的身份來弘揚佛法。他總持一切法門的力量來自其他佛土，芥子般大小的房間里展現了解脫之門，開啟于這個國度。從未有過的房間，囊括了整個宇宙，不可思議的佛法，其作用無邊無際。因此，五百聲聞都推辭去問候他的疾病，八千菩薩沒有誰能前去探望。彌勒菩薩（Maitreya，未來佛）身處一生補處的位置，也佩服他的高妙見解。文殊菩薩（Manjusri，智慧的象徵）是所有佛的老師，也讚歎他真正契入了實相。因此，在庵園的聚會，是因為凈名居士（Vimalakirti）而發起的，而凈名居士的足跡，也因為他的不動搖的定力而更加彰顯。所以，如來佛（Tathagata，佛的稱號之一）才關注這個地方，居士才恭敬地用右掌來迎接佛。三昧（Samadhi，禪定）的力量，有感應就必然相通，具有十種稱號的佛陀，不用行走就來到了這裡。既然至誠能夠感動神靈，那麼誰又能知道神靈的大小呢？孝順的德行能夠感動上天，那麼誰又能知道上天的高低呢？更何況，具有智慧的眼睛能夠遙遠地觀察，在實相中見到牟尼（Muni，釋迦牟尼佛的稱號之一），神足剛剛運用，就將妙喜世界（Abhirati，阿彌陀佛的凈土之一）的花鬘帶到這裡，卻不能讓這位仁慈的尊者屈尊來到這個國界。這難道僅僅是羅縠（一種絲織品）的比喻可以解釋的嗎？也將金粟如來（Jinaketu，過去佛名）的名字流傳下來，是有根據的（吉藏法師說金粟如來的事蹟出自《思惟三昧經》，自己說沒有見過這部經的原本，現在查閱各種經書目錄，沒有這部經的名字，私下認為可能是西域有這部經，東方沒有翻譯）。
應形俯化門 第二
提問：龍女（Naga maiden，海龍王的女兒）成佛在很短的時間內，如果這是真的，那麼成佛之道就太容易了，為什麼還說要勤苦修行無量劫才能成佛呢？如果這是化現，那麼化現就不是真實的，怎麼能用不真實的化現來度化眾生呢？佛沒有不真實的話語，為什麼會這樣呢？而且，文殊菩薩是燃燈佛（Dipankara Buddha，過去佛）的老師，釋迦牟尼佛（Sakyamuni Buddha，現世佛）又是燃燈佛的弟子。文殊菩薩既然是諸佛之母，應該在燃燈佛之前成佛。況且，彌勒菩薩還沒有開悟，文殊菩薩已經開悟。龍女成道是文殊菩薩的力量。現在龍女在前面成佛，彌勒菩薩在後面成佛，而文殊菩薩沒有成佛，怎麼能不讓人疑惑呢？如果文殊菩薩先成佛，那麼成佛的經典在哪裡？經典上是怎麼說的？如果佛還沒有成佛，為什麼滯留到現在？
【English Translation】 English version: They influence each other and come together, all for this opportunity. Vimalakirti, this great being, is truly a Dharma-body Bodhisattva, whose virtue surpasses all saints. He opens up expedient wisdom to enlighten sentient beings, and promotes the Dharma as a householder. The power of his total retention of all Dharmas comes from other Buddha-lands, and the door to liberation opens in this country within a mustard seed-sized room. The unprecedented room encompasses the entire universe, and the inconceivable Dharma is utilized without limit. Therefore, five hundred Sravakas all declined to inquire about his illness, and eight thousand Bodhisattvas could not visit him. Maitreya (the future Buddha), who is in the position of being one life away from Buddhahood, also admires his profound understanding. Manjusri (the embodiment of wisdom), the teacher of all Buddhas, also praises his true entry into reality. Therefore, the gathering in the hermitage garden was initiated because of Vimalakirti, and Vimalakirti's traces are further highlighted because of his unwavering Samadhi (meditative absorption). Therefore, the Tathagata (one of the titles of the Buddha) pays attention to this place, and the householder respectfully welcomes the Buddha with his right palm. The power of Samadhi is such that if there is a response, there will surely be communication, and the Buddha with ten titles arrives without walking. Since sincerity can move the gods, who can know the size of the gods? Filial piety can move heaven, so who can know the height of heaven? Moreover, the wise eyes can observe from afar and see Muni (another title for Sakyamuni Buddha) in reality. As soon as the divine feet are used, the flower garland of Abhirati (one of the pure lands of Amitabha Buddha) is brought here, but this venerable one cannot be persuaded to condescend to come to this country. Is this merely an analogy that can be explained by the silk gauze? The name of Jinaketu Buddha (a past Buddha) will also be passed down, and there is a basis for it (Master Jizang said that the story of Jinaketu Buddha comes from the Samadhi Sutra of Thinking, and he himself said that he had not seen the original of this sutra. Now, after checking various sutra catalogs, there is no sutra with this name. He privately believes that it may be that there is this sutra in the Western Regions, but it has not been translated in the East).
Chapter Two: Responding to Forms and Descending to Transform
Question: The Naga maiden attained Buddhahood in a very short time. If this is true, then the path to Buddhahood is too easy. Why is it said that one must cultivate diligently for countless eons to attain Buddhahood? If it is a manifestation, then the manifestation is not real. How can one use unreal manifestations to enlighten sentient beings? The Buddha does not speak untruthfully, so why is it like this? Moreover, Manjusri Bodhisattva is the teacher of Dipankara Buddha, and Sakyamuni Buddha is a disciple of Dipankara Buddha. Since Manjusri Bodhisattva is the mother of all Buddhas, he should have attained Buddhahood before Dipankara Buddha. Furthermore, Maitreya Bodhisattva has not yet attained enlightenment, but Manjusri Bodhisattva has already attained enlightenment. The Naga maiden's attainment of the Way is due to the power of Manjusri Bodhisattva. Now the Naga maiden attains Buddhahood before, and Maitreya Bodhisattva attains Buddhahood after, but Manjusri Bodhisattva has not attained Buddhahood. How can one not be confused? If Manjusri Bodhisattva attained Buddhahood first, where is the sutra that says so? What does the sutra say? If the Buddha has not yet attained Buddhahood, why has he lingered until now?
請示淹留之意也。如文殊未成為是。則諸佛成者應非。如以成者非。非則文殊豈是。是非之理。請為言之。
辯惑曰。至人無己為物有形。高卑不可以跡定。隱顯不可以情測。龍女雖身游五道。而位光十地。文殊雖名稱菩薩。而實是如來。何以明之。按法花經云。有娑竭羅龍王女。年始八歲。智慧利根。善知眾生諸根行業。乃至辯才無礙能至菩提。詳夫智慧利根者。非下趣之有也。知諸根行業者。非小乘之事也。辯才無礙者。善慧之地也。能至菩提者。等覺之道也。斯則三祇劫畢十度因滿。獻寶珠而轉女形。坐蓮花而升覺位。義殊早計事同俯拾。而惑者見龍女。即謂是三塗而嬰五障。聞發心即謂自凡位而希聖果。殊不知五道有示生之義。四發有補處之文。智積所以懷疑。身子由其致詰。蓬之心也。何其曲哉。又按首楞嚴經云。文殊是過去平等國。龍種上尊如來。央崛魔羅經云。是北方常喜世界。摩尼寶積佛。文殊師利佛土嚴凈經云。未來作佛名曰普見。竊以文殊智包權實體兼真應。或成道先劫。已為龍種之尊。或流形此界。尚號法王之子。或𠙺位北方久名寶積。或受記來劫將稱普見。變化十方而無礙。周行三際而不動。無取無得而成果。不去不來而見身。豈可以一相求。未可以一名定。故遇燃燈而函丈。逢釋迦
【現代漢語翻譯】 現代漢語譯本：請問『淹留』（指滯留、停留）的含義是什麼？如果文殊菩薩沒有成就，那麼諸佛的成就又該如何解釋？如果說已經成就的不是真的，那麼文殊菩薩又怎麼能說是真的呢？這其中的『是』與『非』的道理，請您解釋一下。
辯惑者回答說：至人（指達到極高境界的人）沒有自我，爲了眾生而顯現形體。所以不能用高低來衡量他們的境界，也不能用常理來推測他們的隱現。龍女雖然身處五道輪迴，但她的果位已經光照十地。文殊菩薩雖然名稱是菩薩，但實際上已經是如來。憑什麼這麼說呢？根據《法華經》記載，娑竭羅龍王有個女兒，年僅八歲，智慧敏銳，善於瞭解眾生的根性和行為，甚至辯才無礙，能夠達到菩提。仔細想想，智慧敏銳，不是下道眾生所能擁有的；瞭解眾生的根性和行為，不是小乘修行者所能做到的；辯才無礙，是善慧地的境界；能夠達到菩提，是等覺的道路。這說明她已經完成了三大阿僧祇劫的修行，圓滿了十度的因行，獻上寶珠而轉變為女身，坐在蓮花上而證得覺悟的果位。這其中的意義遠超人們的預料，就像俯身拾取東西一樣容易。而迷惑的人看到龍女，就認為她是身處三惡道而遭受五種障礙；聽到發菩提心，就認為是從凡夫的地位而希望得到聖人的果位。卻不知道五道有示現受生的意義，四種發心有補處菩薩的說法。智積菩薩因此產生懷疑，舍利弗因此提出詰問。他們的心胸，是多麼的狹隘啊！
又根據《首楞嚴經》記載，文殊菩薩是過去平等國的龍種上尊如來。《央掘魔羅經》記載，文殊菩薩是北方常喜世界的摩尼寶積佛。《文殊師利佛土嚴凈經》記載，文殊菩薩未來成佛，名號為普見。我認為文殊菩薩的智慧包含權巧和實智，本體兼具真身和應身。或者在無量劫前就已經成道，成為龍種上尊；或者流化身形於此界，仍然號稱法王之子；或者安住于北方，長久以來名為寶積；或者被授記在未來劫將被稱為普見。他的變化遍及十方而沒有阻礙，他的周行貫穿過去、現在、未來三際而不動搖。他無所取，無所得，卻成就了果位；他不來不去，卻能顯現身形。怎麼可以用一種固定的形象來要求他，怎麼可以用一個固定的名號來定義他呢？所以遇到燃燈佛時，他還是個凡夫；遇到釋迦牟尼佛時...
【English Translation】 English version: This is a request to understand the meaning of 'stagnation' (referring to lingering or staying). If Manjushri (Manjushri Bodhisattva) has not achieved enlightenment, how can the enlightenment of all Buddhas be explained? If it is said that what has been achieved is not real, then how can Manjushri be said to be real? Please explain the principle of 'is' and 'is not' in this.
The debater replies: A perfect being (referring to someone who has reached the highest state) has no self and manifests a form for the sake of sentient beings. Therefore, their state cannot be measured by high or low, and their appearance and disappearance cannot be predicted by common sense. Although the Dragon Girl (daughter of the Dragon King) is in the five realms of reincarnation, her position already illuminates the ten grounds. Although Manjushri's name is Bodhisattva, he is actually a Tathagata (Buddha). How can this be explained? According to the Lotus Sutra, there is a daughter of the Sagara Dragon King, only eight years old, with sharp wisdom, good at understanding the roots and actions of sentient beings, and even with unobstructed eloquence, able to reach Bodhi (enlightenment). Think carefully, sharp wisdom is not something that beings in lower realms can possess; understanding the roots and actions of sentient beings is not something that practitioners of the Small Vehicle (Hinayana) can do; unobstructed eloquence is the state of the Ground of Good Wisdom; being able to reach Bodhi is the path of Equal Enlightenment. This shows that she has completed the practice of three great asamkhya kalpas (incalculable eons), fulfilled the causes of the ten perfections, offered a precious pearl and transformed into a female body, and sat on a lotus flower to attain the fruit of enlightenment. The meaning of this is far beyond people's expectations, as easy as bending down to pick something up. But those who are confused see the Dragon Girl and think she is in the three evil realms and suffering from the five obstacles; when they hear of generating the Bodhi mind, they think it is from the position of an ordinary person hoping to attain the fruit of a saint. They do not know that the five realms have the meaning of manifesting rebirth, and the four kinds of aspiration have the saying of a Bodhisattva in the position of successor. Therefore, Zhiji (Prajñākara) had doubts, and Shariputra (Śāriputra) raised questions. How narrow-minded they are!
Furthermore, according to the Shurangama Sutra, Manjushri is the Dragon Seed Supreme Tathagata of the past Equal Country. According to the Angulimala Sutra, Manjushri is the Mani Jewel Accumulation Buddha of the Northern Constant Joy World. According to the Manjushri's Land Adornment Sutra, Manjushri will become a Buddha in the future, with the name Universal Vision. I believe that Manjushri's wisdom encompasses both expedient means and true wisdom, and his essence combines both the true body and the manifested body. Either he has already attained enlightenment countless kalpas ago, becoming the Dragon Seed Supreme; or he transforms his form in this world, still called the son of the Dharma King; or he abides in the north, long known as Jewel Accumulation; or he is prophesied to be called Universal Vision in the future kalpa. His transformations pervade the ten directions without obstruction, and his journey penetrates the past, present, and future without moving. He takes nothing, gains nothing, yet achieves the fruit; he neither comes nor goes, yet manifests his form. How can he be demanded with a fixed image, how can he be defined with a fixed name? Therefore, when he met Dipankara Buddha (Dīpankara), he was still an ordinary person; when he met Shakyamuni Buddha (Śākyamuni)...
而避席。慈氏造之以決疑。龍女師之而進道。然龍女自垢身而明速疾。誘物持經。文殊處因位而示淹留。勸人後己。並曲成方便實為利益。且君子之道貞而不諒。聖人之事巽以行權。同許車而不與。類化城而復進。既信彼之非妄。仍疑此之不實。吁嗟七竅一猶未達乎。
凈穢土別門第三
稽疑曰。佛說法花經之時五十小劫。但春秋夜明以為釋迦生也。正法五百。像法一千。並謂滅度之後。同斯一劫。若西域聽法之人。神力促為食頃。則此不聽之人。已隔五十小劫。何則初未聞佛神力豈加神力。不加合成煨燼。今既不成煨燼。則是千餘年耳。茍知千餘非謬。安有五十小劫。若以雖不聞佛神力亦加則佛成道之初大小俱合得果。何止頻婆一國十二萬人哉。持此相況不加明矣(沙門復禮曰。法花序品云。日月燈明佛說法花經。經六十小劫。謂如食頃踴出品云五十小劫謂如半日今發難在釋迦之佛引文兼燈明之事。但取意而直通不依文以反詰者矣)。
辯惑曰。佛有真身焉應身焉。真土焉應土焉。真身真土絕名相而獨立。應形應國隨物感而多狀。凈者見之謂之凈。穢者見之謂之穢。久者見之謂之久。近者見之謂之近。各滯所封罕能達觀。故身子睹穢而迷凈。空承日月之談。彌勒執近而疑久。仍生父子之喻。及其
【現代漢語翻譯】 現代漢語譯本：於是（有人）離開座位。（這是）慈氏菩薩（Maitreya，彌勒菩薩）爲了解決疑惑而提出的問題，龍女（Naga maiden，娑竭羅龍王的女兒）因為聽聞此法而精進修行。然而，龍女從污穢之身迅速開悟，引導眾生持誦經典；文殊菩薩（Manjusri，智慧的象徵）處在因位時卻示現遲緩，勸導他人先於自己。這都是爲了成就方便法門，實際上是爲了利益眾生。況且，君子之道在於堅守正道而不拘泥小節，聖人的行為是謙遜地運用權宜之計。如同答應給予車子最終卻沒有給，又像是化城（phantom city，比喻虛幻的目標）一樣最終還是要繼續前進。既然相信了彼（龍女）的並非虛妄，仍然懷疑此（文殊菩薩）的不真實。唉，七竅（seven apertures，指人的感覺器官）通了，還是有一竅沒有領悟啊！
凈穢土別門第三
稽疑說：佛陀宣講《法華經》時，經歷了五十小劫（kalpa，時間單位）。但《春秋》記載的夜明珠事件，被認為是釋迦牟尼佛（Sakyamuni，佛教創始人）出生的象徵。正法時期五百年，像法時期一千年，都說是佛陀滅度之後的時間，與這五十小劫相同。如果西域聽法之人，以神通力將時間縮短為一頓飯的功夫，那麼那些沒有聽法的人，就已經隔了五十小劫。為什麼呢？因為最初沒有聽到佛的神力，難道會加上神力嗎？如果不加神力，就應該化為灰燼。現在既然沒有化為灰燼，那麼就只有一千多年而已。如果知道一千多年沒有錯謬，哪裡來的五十小劫呢？如果認為雖然沒有聽到佛的神力，也同樣被加持，那麼佛陀成道之初，大小乘（Mahayana and Hinayana，佛教的兩種主要流派）都應該同時得果，又何止頻婆娑羅王（King Bimbisara，古印度國王）一國十二萬人呢？以此類比，不加持的道理就更明顯了。（沙門復禮說：《法華經·序品》說，日月燈明佛（Buddha of Sun Moon Lamp，過去佛名）宣講《法華經》，經歷了六十小劫。《踴出品》說五十小劫如同半日。現在發難在於釋迦牟尼佛，引用經文兼顧日月燈明佛的事情，只是取其意而直接貫通，不依據文字進行反駁罷了。）
辯惑說：佛有真身（Dharmakaya，法身）和應身（Nirmanakaya，應化身），有真土（Pure Land，凈土）和應土（Impure Land，穢土）。真身真土超越名相而獨立存在，應身應土隨著眾生的感應而呈現多種形態。清凈的人看到的是清凈，污穢的人看到的是污穢。認為時間長的人覺得時間長，認為時間短的人覺得時間短。各自侷限於自己的認知，很少有人能夠通達地觀察。所以舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）看到的是污穢而迷惑于清凈，空自聽聞日月燈明佛的談論；彌勒菩薩執著於時間近而懷疑時間長，仍然用父子的比喻來解釋。等到他們...
【English Translation】 English version: Thereupon, (someone) left his seat. This was a question raised by Maitreya (慈氏, the Bodhisattva of the future) to resolve doubts. The Naga maiden (龍女, daughter of the Dragon King) advanced in her practice by hearing this Dharma. However, the Naga maiden quickly attained enlightenment from her defiled body, guiding beings to uphold the scriptures; Manjusri (文殊, the Bodhisattva of wisdom), while in the causal stage, manifested slowness, advising others to come before himself. These are all skillful means to benefit sentient beings. Moreover, the way of the gentleman is to be steadfast in righteousness without being inflexible, and the actions of the sage are to be humble in exercising expediency. It is like promising a cart but ultimately not giving it, and like a phantom city (化城, a metaphor for an illusory goal) where one must continue to advance. Since one believes that what was said about her (the Naga maiden) was not false, one still doubts that what was said about him (Manjusri) is not true. Alas, even with the seven apertures (七竅, referring to the senses) open, one still has not understood one thing!
Chapter Three: Distinguishing Between Pure and Impure Lands
Questioning the Doubt: When the Buddha preached the Lotus Sutra, fifty small kalpas (劫, eons of time) passed. However, the event of the luminous pearl recorded in the 'Spring and Autumn Annals' is considered a symbol of Sakyamuni Buddha's (釋迦牟尼, the founder of Buddhism) birth. The Dharma-Ending Age is said to be five hundred years, and the Semblance Dharma Age is one thousand years, both said to be after the Buddha's Parinirvana, the same as these fifty small kalpas. If those in the Western Regions who heard the Dharma used their supernatural powers to shorten the time to the duration of a meal, then those who did not hear the Dharma would have been separated by fifty small kalpas. Why is that? Because they did not initially hear the Buddha's supernatural power, would supernatural power be added? If supernatural power is not added, they should have turned to ashes. Since they have not turned to ashes, then it has only been a little over a thousand years. If it is known that a little over a thousand years is not a mistake, where do the fifty small kalpas come from? If it is thought that although they did not hear the Buddha's supernatural power, they were still blessed, then at the beginning of the Buddha's enlightenment, both the Mahayana (大乘, the Great Vehicle) and Hinayana (小乘, the Lesser Vehicle) should have attained the fruit simultaneously, and it would not have been limited to the twelve million people in King Bimbisara's (頻婆娑羅, an ancient Indian king) kingdom alone. Using this analogy, the principle of not adding blessings is even clearer. (The Shramana Fu Li said: The 'Introduction' chapter of the Lotus Sutra says that the Buddha Sun Moon Lamp (日月燈明佛, a past Buddha) preached the Lotus Sutra for sixty small kalpas. The 'Emerging from the Earth' chapter says that fifty small kalpas were like half a day. The difficulty now lies with Sakyamuni Buddha, citing scriptures that also consider the affairs of the Buddha Sun Moon Lamp, only taking the meaning and directly connecting it, not refuting it based on the literal text.)
Resolving the Confusion: The Buddha has a Dharmakaya (真身, the Body of Truth) and a Nirmanakaya (應身, the Transformation Body), a Pure Land (真土, a Buddha-field) and an Impure Land (應土, a world of suffering). The Dharmakaya and Pure Land exist independently beyond names and forms, while the Nirmanakaya and Impure Land manifest in various forms according to the sentient beings' responses. Those who are pure see purity, and those who are impure see impurity. Those who think the time is long feel the time is long, and those who think the time is short feel the time is short. Each is confined to their own perception, and few are able to observe with thorough understanding. Therefore, Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) saw impurity and was confused by purity, merely hearing the talk of the Buddha Sun Moon Lamp; Maitreya Bodhisattva clung to the nearness of time and doubted the length of time, still using the analogy of father and son to explain. Until they...
按地顯莊嚴之國。下塵比僧祇之壽。執穢之情始去。封近之見方除。然示凈所以除穢。穢去而凈可留乎。說久所以破近。近亡而久可存乎。非凈非穢方為妙土。非久非近始曰真身。然則四十餘年者。穢土化身也。五十小劫者。凈土報身也。化身遷動。自可以年月測。報體圓常。詎可以時代限。既報化分跡久近殊歸。以久難近得無為謬。法花壽量之品。維摩佛國之文。斯義朗然。豈俟多述。惑曰。釋迦利見元是化身。娑婆盡野本非凈國。耆阇穢國之靈鎮。法花化身之妙典。今乃以報身而述化身。將凈國而明穢國。其為謬也不亦大哉。
釋曰。是何言歟。是何言歟。先豈不云乎。凈穢久近生於所見。生於所見者同處而異見。非別處而異見也。且釋迦一佛也。或以之見久。或以之見近。娑婆一界也。或以之見凈。或以之見穢。久與凈菩薩上人之見也。近與穢凡夫下乘之見也。若然者穢既娑婆矣。而凈得非乎。近既釋迦矣。而久得異乎。而云釋迦但是化身。娑婆唯曰穢土。義符偏著理異玄同。況乎法花數品靈山一集。初則會二歸一。回小道以入大乘。次則三變八方。引穢心而觀凈土。大乘已入無復小乘。凈國已觀何有穢國。故始自集分身之佛。至乎說壽量之經。並於凈土之中。而演常身之義。故經云。如是我成佛已來甚
【現代漢語翻譯】 現代漢語譯本： 按佛菩薩以莊嚴國土的方式顯現。地獄微塵比僧祇（asamkhya，極多數）之壽命還要短暫。執著于污穢的情感開始消退，侷限於狹隘見解的觀念才剛剛消除。然而，示現清凈是爲了去除污穢，污穢去除后，清凈可以長留嗎？宣說長久是爲了破除短淺，短淺消失後，長久可以存在嗎？非清凈非污穢才是真正的妙土，非長久非短淺才可稱為真身。既然如此，那麼四十年說法者，是污穢國土的化身；五十小劫說法者，是清凈國土的報身。化身的遷動，自然可以用年月來衡量；報身的圓滿常住，怎麼可以用時代來限制呢？既然報身和化身顯現的軌跡，在時間長短上有不同的歸宿，用長久來否定短淺，難道沒有謬誤嗎？《法華經·壽量品》和《維摩詰經·佛國品》的文義，已經非常明瞭，哪裡還需要過多闡述呢？有人疑惑說：『釋迦牟尼佛最初顯現的本來就是化身，娑婆世界本來就不是清凈國土。耆阇崛山（Grdhrakuta，又名靈鷲山）是污穢國土的靈地，而《法華經》是化身佛的微妙經典。現在卻用報身來講述化身，將清凈國土說成污穢國土，這難道不是大錯特錯嗎？』 解釋說：『這是什麼話啊！這是什麼話啊！先前難道沒有說過嗎？清凈與污穢、長久與短淺，都產生於各自的見解。產生於各自的見解，是指在同一處所卻有不同的見解，而不是在不同的處所才有不同的見解。且說釋迦牟尼佛只有一位，有人認為他壽命長久，有人認為他壽命短淺；娑婆世界只有一個，有人認為它是清凈的，有人認為它是污穢的。長久和清凈是菩薩上人的見解，短淺和污穢是凡夫下乘的見解。如果這樣說，那麼污穢既然是娑婆世界，清凈難道就不是娑婆世界嗎？短淺既然是釋迦牟尼佛，長久難道就不是釋迦牟尼佛嗎？而說釋迦牟尼佛只是化身，娑婆世界只是污穢國土，這在義理上就顯得片面執著，在道理上就與玄妙的真理相違背了。更何況《法華經》數品，靈山一會，最初就闡明會二歸一，迴轉小乘道而進入大乘道；其次又示現三變八方，引導污穢之心而觀見清凈國土。大乘道已經進入，哪裡還有小乘道呢？清凈國土已經觀見，哪裡還有污穢國土呢？所以從聚集分身佛開始，到宣說《壽量經》，都是在清凈國土之中，而闡述常身之義。所以經中說：『如我成佛已來甚』
【English Translation】 English version: According to the manifestation of a Buddha or Bodhisattva displaying a solemn and adorned land. The dust of the lower realms is shorter than the lifespan of an asamkhya (innumerable). The attachment to defilement begins to diminish, and the limited view of proximity is just beginning to be removed. However, the demonstration of purity is to eliminate defilement. Once defilement is gone, can purity remain? Speaking of longevity is to break the short-sightedness. Once short-sightedness disappears, can longevity exist? Neither purity nor defilement is the true wonderful land. Neither long nor short is called the true body. If so, then the one who preached for forty years is the manifested body in a defiled land. The one who preached for fifty minor kalpas is the reward body in a pure land. The movement of the manifested body can naturally be measured by years and months. How can the perfect and constant reward body be limited by eras? Since the traces of the reward body and the manifested body have different destinations in terms of time, is it not a fallacy to deny the near with the long? The meaning of the 'Lifespan of the Tathagata' chapter of the Lotus Sutra and the 'Buddha Land' chapter of the Vimalakirti Sutra is clear. Why should we elaborate further? Someone doubts and says: 'Sakyamuni's initial manifestation was originally a manifested body, and the Saha world was originally not a pure land. Grdhrakuta (Vulture Peak) is the spiritual place of a defiled land, and the Lotus Sutra is the wonderful scripture of the manifested Buddha. Now, using the reward body to describe the manifested body, and describing the pure land as a defiled land, isn't that a big mistake?' The explanation says: 'What are you saying! What are you saying! Didn't you say earlier? Purity and defilement, long and short, arise from one's own views. Arising from one's own views means having different views in the same place, not having different views in different places. Moreover, there is only one Sakyamuni Buddha. Some people see him as having a long lifespan, and some people see him as having a short lifespan. There is only one Saha world. Some people see it as pure, and some people see it as defiled. Longevity and purity are the views of Bodhisattvas and superior people. Shortness and defilement are the views of ordinary people and those of the lower vehicle. If so, then since defilement is the Saha world, isn't purity also the Saha world? Since shortness is Sakyamuni Buddha, isn't longevity also Sakyamuni Buddha? To say that Sakyamuni Buddha is only a manifested body and that the Saha world is only a defiled land is one-sided in meaning and contrary to the profound truth in principle. Moreover, in the several chapters of the Lotus Sutra, in the assembly on Vulture Peak, it was initially explained that the two are united into one, turning the small vehicle into the great vehicle. Secondly, it showed the three transformations in the eight directions, guiding the defiled mind to see the pure land. The great vehicle has already been entered, so where is the small vehicle? The pure land has already been seen, so where is the defiled land? Therefore, from the gathering of the Buddhas with manifested bodies to the preaching of the Lifespan Sutra, it is all within the pure land that the meaning of the eternal body is expounded. Therefore, the sutra says: 'Since I attained Buddhahood'
大久遠。壽命無量阿僧祇劫常住不滅。又云。常在靈鷲山。及余諸住處。眾生見劫盡。大火所燒時。我此土安隱。天人常充滿。故知聖壽遐長。非界塵之能數。妙境安固。豈劫火之所焚。何乃推始起于春秋。以五十小劫為焉有核。未經於水火。將一千餘年為指實。不見履霜者必疑堅冰乎。
迷悟見殊門第四
稽疑曰。說法花之時。神光遠照他界。說涅槃之日。寶蓋廣覆大千。未知此方何為不見。若以無緣不得見者。無緣則罪人也。有緣則福人也。達多殺父及母。豈福人哉。而許其出家也。阇王害父囚母。豈福人哉。而照月光三昧也。此地萬里為國賢哲相。仍豈無一人有緣何為獨隔。不言林放反勝太山乎。
辯惑曰。蒼旻信廣醯雞甕游而不見。白日蓋明仙鼠晝伏而奚睹。豈資始之有外而照臨之不及哉。固以近物為之覆。則不能遠察倒情為之惑。則不能順辯。假使語之曰。有天焉有日焉。天週三百度廣而覆下。日徑一千里明而照外。瞻彼二蟲必以狂而不信也。今未披業障者。何異甕游乎。未開慧目者。孰非晝伏乎。雖寶蓋曾懸百億四天之上。毫光溥照萬八千國之中。而有漏宵昏方馳大夢。無明被覆何階徹視。若不見則無者。蒼旻白日可無耶。若不見而有者。寶蓋毫光非有耶。反覆相明言而足矣。況乎魯
【現代漢語翻譯】 現代漢語譯本：大久遠（指佛陀的壽命極長）。佛陀的壽命是無量阿僧祇劫（極長的時間單位），常住不滅。經中又說，佛陀常在靈鷲山（Grdhrakuta），以及其他的住所。當衆生看到劫難終結，世界被大火焚燒時，我的這片國土安穩，天人和樂充滿。因此可知佛陀的聖壽極其長遠，不是界內的塵埃所能計數的，佛土的妙境安穩堅固，怎麼會被劫火所焚燬呢？為何要推算佛陀開始說法的時間在春秋時期，以五十年為一小劫來計算呢？這有什麼根據呢？沒有經過水火的考驗，就將一千多年作為確鑿的事實，難道沒看到踩到薄霜的人，一定會懷疑有堅冰嗎？
迷悟見殊門 第四
稽疑者問道：說法華經的時候，佛陀的神光遠遠照耀到其他的世界。說涅槃經的那天，寶蓋廣闊地覆蓋著大千世界。不知道為什麼這個地方的人卻看不見呢？如果說因為沒有緣分所以看不見，那麼沒有緣分就是罪人，有緣分就是福人。提婆達多（Devadatta）殺父殺母，難道是福人嗎？卻允許他出家。阿阇世王（Ajatasattu）殺父囚母，難道是福人嗎？卻照耀著月光三昧。這個地方萬里為國，賢哲輩出，難道就沒有一個人有緣分嗎？為什麼唯獨被隔絕呢？不說林放（人名）反而勝過泰山嗎？
辯惑者辯解道：廣闊的蒼天，小蟲在甕中游動卻看不見。明亮的太陽，仙鼠在白天潛伏也看不到。難道是佛陀的教化有內外之分，照耀有不到的地方嗎？實在是由於被近處的事物所矇蔽，就不能遠察，被顛倒的情緒所迷惑，就不能順理成章地辯解。假如告訴甕中的小蟲說，有天，有太陽，天有三百六十度，廣闊地覆蓋著下方，太陽直徑一千里，明亮地照耀著外面，這兩隻蟲子一定會認為這是狂妄之言而不相信。現在沒有揭開業障的人，和甕中的小蟲有什麼區別呢？沒有開啟慧眼的人，誰不是白天潛伏的仙鼠呢？即使寶蓋曾經懸掛在百億四天之上，毫光普遍照耀著萬八千個國家之中，然而有漏的凡夫在黑夜中昏睡，正在做著大夢，被無明所覆蓋，怎麼能夠徹底看清呢？如果說因為看不見就沒有，那麼蒼天和太陽可以沒有嗎？如果說看不見卻有，那麼寶蓋和毫光不是有嗎？反覆說明，言語就足夠了。更何況魯
【English Translation】 English version: Great Long-lasting. The Buddha's lifespan is immeasurable asamkhya kalpas (extremely long units of time), eternally abiding and not perishing. It is also said that the Buddha is always present on Vulture Peak (Grdhrakuta), as well as in other abodes. When sentient beings see the end of a kalpa, when the world is consumed by great fire, my land is peaceful, and gods and humans are always abundant. Therefore, it is known that the Buddha's sacred lifespan is extremely long, not something that can be counted by the dust of this realm. The wonderful state of the Buddha-land is stable and firm; how could it be burned by the fire of a kalpa? Why calculate the time when the Buddha began to preach as being in the Spring and Autumn period, using fifty years as a small kalpa? What basis is there for this? Without having been tested by water and fire, to take over a thousand years as a definite fact, does one not see that those who step on thin frost will surely suspect there is solid ice?
Chapter Four: Differences in Views Between Delusion and Enlightenment
The questioner asks: When the Lotus Sutra was preached, the Buddha's divine light shone far into other worlds. On the day the Nirvana Sutra was preached, the jeweled canopy broadly covered the great thousand worlds. I do not know why the people of this place cannot see it. If it is said that it is because they have no affinity, then having no affinity means they are sinners, and having affinity means they are blessed people. Devadatta, who killed his father and mother, is he a blessed person? Yet he was allowed to leave home. King Ajatasattu, who killed his father and imprisoned his mother, is he a blessed person? Yet he was illuminated by the Moonlight Samadhi. This land is ten thousand miles, a country of sages and wise men. Is there not even one person with affinity? Why is it uniquely isolated? Is it not said that Lin Fang is even better than Mount Tai?
The debater explains: The vast sky, a small insect swimming in a jar cannot see it. The bright sun, a fairy rat hiding during the day cannot see it. Is it that the Buddha's teachings have an inside and outside, and the illumination does not reach everywhere? It is truly because one is obscured by things that are near, and therefore cannot see far. One is deluded by inverted emotions, and therefore cannot explain logically. If you were to tell the insect in the jar that there is a sky, there is a sun, the sky has three hundred and sixty degrees, broadly covering below, the sun has a diameter of one thousand li, brightly shining outside, these two insects would surely think this is crazy talk and not believe it. Now, those who have not uncovered their karmic obstacles, what difference is there between them and the insect in the jar? Those who have not opened their wisdom eyes, who is not a fairy rat hiding during the day? Even if the jeweled canopy was once suspended above a hundred billion four heavens, and the light universally shone among ten thousand eight thousand countries, yet ordinary beings with outflows are sleeping in darkness, currently having a great dream, covered by ignorance, how can they thoroughly see clearly? If you say that because you cannot see it, it does not exist, then can the sky and the sun not exist? If you say that you cannot see it, but it exists, then is the jeweled canopy and the light not existent? Repeatedly explaining, words are sufficient. Moreover, in Lu
史直書。記祥暉于卯夜。孔君多識。推聖德于西方。並紛綸而有據。豈寂寞而無朕。故知君子或默已昭彰而感通。中士若存尚河漢而驚怖。其有飾智憑凌之伍。懷愚混沌之流。將撫掌而大噱。或絕膂而曾毀非其人也。道可虛行者哉。故仲尼體無化之先涉于有。季路問死對之反詰于生。仁義稍撿其性靈。道德粗明其徼妙。然後應真西舉像教東來。八萬法門吞納九流而微顯。三千寶塔充滿四瀛而輪煥。若先霞而後日。類始云而終雨。教之有漸。不亦宜乎。然則有緣無緣者。三乘菩提之性也。福人罪人者。六趣生死之業也。業有輕重性分生熟。性猶生。福雖多而難啟。緣既熟。罪雖重而可化。福尚難啟。而況于罪者乎。罪猶可化。而況于福者乎。故有遠得四禪矜小功而背誕。具行三逆知昨非而回向。迴向生於正解。𠙺解生而罪可滅。背誕興于邪見。邪見興而福自亡。福亡永劫而沉淪。罪滅即身而解脫。故語曰。蹈道則為君子。違之則為小人。仁遠乎哉。行之即是藉以明義。誰曰不然。老子曰。常善救人。故無棄人。常善救物。故無棄物。又曰。人之不善。何棄之有。況大悲平等而有所棄哉。譬夫良工相木名醫瞻病。可用而用之。不簡木之美惡。可療而療之。不擇病之輕重。人或問之曰。伊蘭惡木也。汝何以用之。迦摩重病也
。汝何以療之。仁將此為是問乎為非問乎。必以為非問也。如來善別機根巧知藥病。雖達多行衛頑之惡。阇王有楚穆之罪。然以曾發菩提之心可用也。今興悔解之念可療也。可療而療之。可用而用之。引使歸心化令入道。開其與進之路。塞彼為亂之源。俾有罪者自新于孝慈。無過者守卒于純至。善權方便。其利博哉。然阇王問道而反迷。自同於林放。夫子知幾而仰聖。可比于泰山。賢哲相仍。雖三複而無失。何為獨隔。請再思而可矣。
顯實得記門第五
稽疑曰。提婆是佛弟。勸阇王害佛尚為天王如來。善星是佛子。罪輕於提婆。何為生入地獄。但害者應重謗者應輕。今乃重者為如來。輕者入地獄。以斯示后。何以安哉。若以善星是化者。后應成佛。有授記乎無授記乎。如有授記。請指言之也。如無授記。安得為化哉。若以善星為真者。何不同之。昆季昇天宮以誘之。入地獄以懼之。忍其入獄豈慈悲也。但拯樹提于烈火之中。飛巨石于高旻之上。懼曠野之鬼神。伏阇王之醉象。何為于善星也。不若斯以救之哉。
辯惑曰。蓋聞如來設教有大小二乘。調達所行有權實兩事。大乘闡其實。小乘語其權。若晦實論權。有害佛之逆。而招地獄之苦。若廢權談實無破僧之罪。故受天王之記。權也。有報與善星
【現代漢語翻譯】 現代漢語譯本：你用什麼方法來醫治他呢？你認為仁者提出這個問題是正確的還是錯誤的呢？肯定會認為這是個錯誤的問題。如來善於辨別眾生的根器，巧妙地瞭解他們的病癥。即使提婆達多（Devadatta，佛陀的堂兄，以試圖殺害佛陀和分裂僧團而聞名）做了衛頑的惡事，阿阇世王（Ajatasattu，頻婆娑羅王的兒子，因弒父而聞名）犯了楚穆的罪過，然而因為他們曾經發過菩提之心，所以還是可以被救度的。現在他們興起懺悔解脫的念頭，就可以醫治他們。可以醫治就醫治，可以利用就利用，引導他們歸向佛心，教化他們進入佛道，開闢他們行善精進的道路，堵塞他們作亂的根源，使有罪的人在孝順慈愛中改過自新，沒有過錯的人堅守純真至善。善巧方便的利益是多麼的廣泛啊！然而阿阇世王問道反而更加迷惑，如同林放一樣。孔子瞭解事物的細微徵兆而敬仰聖人，可以比作泰山。賢哲們相繼出現，即使多次思考也不會有失誤，為什麼唯獨阿阇世王被隔絕在外呢？請再三思考，或許就能明白了。
顯實得記門第五
稽疑說：提婆達多是佛陀的弟弟，勸說阿阇世王殺害佛陀，尚且被授記為天王如來。善星比丘（Sunaksatra，佛陀的侍者，後來誹謗佛陀）是佛陀的兒子，罪過比提婆達多輕，為什麼卻活著墮入地獄？按理說，加害者應該罪重，誹謗者應該罪輕。現在卻是罪重的人被授記為如來，罪輕的人墮入地獄。用這樣的例子來告誡後人，怎麼能讓人心安呢？如果說善星比丘是佛陀的化身，那麼他將來應該成佛。有授記嗎？沒有授記嗎？如果有授記，請指出來。如果沒有授記，怎麼能說是化身呢？如果說善星比丘是真的，為什麼不用對待提婆達多一樣的方式對待他呢？用昇天宮來引誘他，用地獄來恐嚇他，忍心讓他墮入地獄，這難道是慈悲嗎？佛陀曾經拯救樹提（樹神）于烈火之中，飛擲巨石于高空之上，震懾曠野的鬼神，降伏阿阇世王的醉象，為什麼對善星比丘，不這樣去救他呢？
辯惑說：我聽說如來設立的教法有大乘和小乘之分，提婆達多的行為有權巧和真實兩方面。大乘闡述真實的一面，小乘講述權巧的一面。如果隱瞞真實的一面而只談權巧的一面，就會有危害佛陀的逆罪，從而招致地獄的苦果。如果廢棄權巧的一面而只談真實的一面，就沒有破壞僧團的罪過，所以接受了天王的授記。這是一種權巧的說法。有報應與善星比丘。
【English Translation】 English version: How will you cure him? Do you, as a benevolent one, consider this question to be right or wrong? Surely, it must be considered a wrong question. The Tathagata (如來，another name for the Buddha) is skilled at discerning beings' capacities and cleverly understanding their ailments. Even though Devadatta (提婆達多, Buddha's cousin, known for attempting to kill the Buddha and create schism in the Sangha) committed the evil deeds of Wei Wan, and King Ajatasattu (阿阇世王, son of King Bimbisara, known for patricide) committed the crime of Chu Mu, they can still be saved because they once aroused the Bodhi mind (菩提之心, the mind of enlightenment). Now that they have the thought of repentance and liberation, they can be cured. Cure them if they can be cured, utilize them if they can be utilized, guide them to return to the Buddha-mind, and transform them to enter the path of the Dharma (佛道, the path to enlightenment). Open the path for them to advance in goodness, and block the source of their chaos. Let those who have committed sins reform themselves through filial piety and compassion, and let those who have not transgressed guard their pure and perfect virtue. The skillful means (善權方便, upaya) are of vast benefit! However, King Ajatasattu became even more confused after asking about the Dharma, like Lin Fang. Confucius understood subtle signs and revered the sages, comparable to Mount Tai. Wise men follow each other, and even after repeated contemplation, there would be no mistakes. Why is King Ajatasattu uniquely excluded? Please reconsider, and perhaps you will understand.
Chapter Five: Manifesting Reality and Receiving Predictions
Doubts Raised: Devadatta is the Buddha's brother, and he encouraged King Ajatasattu to kill the Buddha, yet he was still predicted to become a Heavenly King Tathagata. Sunaksatra (善星比丘, Buddha's attendant who later slandered the Buddha) is the Buddha's son, and his offense is lighter than Devadatta's, so why was he born into hell alive? Logically, the perpetrator should be severely punished, and the slanderer should be lightly punished. But now, the one with the heavier offense is predicted to become a Tathagata, and the one with the lighter offense enters hell. Using this to instruct future generations, how can people be at peace? If Sunaksatra is a transformation body of the Buddha, then he should become a Buddha in the future. Is there a prediction or not? If there is a prediction, please point it out. If there is no prediction, how can he be a transformation body? If Sunaksatra is real, why not treat him the same way as Devadatta? Use ascending to the heavenly palace to entice him, and use hell to frighten him. To bear to let him enter hell, is this compassion? The Buddha once saved Shuti (樹提, tree spirit) from the raging fire, threw giant rocks high into the sky, intimidated the ghosts and spirits in the wilderness, and subdued King Ajatasattu's drunken elephant. Why not save Sunaksatra in this way?
Dispelling Confusion: I have heard that the teachings established by the Tathagata have the Greater Vehicle (大乘, Mahayana) and the Lesser Vehicle (小乘, Hinayana). Devadatta's actions have both expedient and real aspects. The Greater Vehicle elucidates the real aspect, and the Lesser Vehicle speaks of the expedient aspect. If one conceals the real aspect and only discusses the expedient aspect, there will be the rebellious crime of harming the Buddha, thus inviting the suffering of hell. If one abandons the expedient aspect and only discusses the real aspect, there is no crime of breaking the Sangha (僧團, monastic community), so he received the prediction of becoming a Heavenly King. This is an expedient explanation. There is retribution with Sunaksatra.
可得異乎。實也。無罪與善星可得同乎。不同非設難之地。不異又無難可設。來論疑旨於何而致耶。況謗害重輕更殊高議。何者夫害雖是逆。或不壞於見。謗則壞見而不成於逆。成逆但嬰業障。近招無間之殃。壞見斯斷善根。乃受闡提之號。所以訶罵調達唯曰癡人。題目善星則云邪見。斷可知矣。
又問。善星為真為化者。凡化之為理。必當以混真為妙。真之為事。自然以似化為恒。真化相涉魚魯難辯。然則綆短汲深。清泉無以上濟。智小謀大。美餗固其停覆。輕而議之則吾豈敢。聊復稽之聖典。匪曰攻乎異端。試論之曰。夫牟尼一代。涅槃為最後之說。迦葉載請。善星是斯下之人。穢溷嗟其永墜。苦獄見其生入。又惡友行惡。報恩已明其是權。善星斷善。涅槃不言其為化。豈無為化之理。曾無是化之文。以此而推。真亦可矣。至若廣持眾部。守筌而詎得魚。遍習諸禪。為山而已止簣。同石鼠之為技。若飛鳥之能言。雖簉門人還如伯繚。空稱佛子更甚商均。中夜披衣。發怖小男之語。通衢掃跡。滅表大人之相。逢餔糟之人言其證道。見食吐之鬼唱已生天。彼何人斯頑之甚也。夫以辯才第一。尚招螢火之譏。智慧無雙。未免金師之誤。故知有根力解力照往照今俾化者不可逃其真。愚者不能隱其智。斯大聖之分也。
【現代漢語翻譯】 現代漢語譯本： 可以認為他們是不同的嗎？確實是不同的。無罪之人與善星（Devadatta的弟子，以邪見著稱）可以被認為是相同的嗎？他們是不同的，所以沒有設定難題的餘地。如果認為他們沒有區別，那麼也沒有難題可以設定。你來討論的疑問究竟是從何而來的呢？況且誹謗的危害程度與一般的罪過相比，更是有輕重之分。為什麼這麼說呢？一般的罪過雖然是違逆之舉，或許不會破壞正見。但誹謗則會破壞正見，甚至不會構成違逆。構成違逆，只不過是遭受業障，近期會招致無間地獄的苦難。破壞正見，就會斷絕善根，最終會被稱為一闡提（斷絕善根之人）。所以佛陀呵斥提婆達多時，只是說他是『癡人』。而在提到善星時，則說他是『邪見』。其中的差別是可以清楚瞭解的。
又有人問：善星是真實的還是化現的？一般來說，化現的道理，必然要以混淆真實為精妙之處。而真實的事情，自然會以類似化現為常態。真實與化現相互交織，就像魚和魯字難以分辨一樣。如果汲水繩短而水井深，那麼清澈的泉水就無法用來救濟。如果智慧淺薄而圖謀大事，那麼美味的食物也必然會傾覆。輕易地議論這件事，我怎麼敢呢？姑且查考一下聖典。這並非是攻擊異端。試著論述一下：釋迦牟尼佛一生說法，以涅槃為最後的教說。迦葉尊者多次請求佛陀開示，而善星是那些墮落之人。佛陀悲嘆他們將永遠墮落，看到他們活著進入地獄。而且惡友為惡，報恩經已經明確說明這是一種權宜之計。善星斷絕善根，涅槃經卻沒有說他是化現的。難道沒有化現的道理嗎？確實沒有說他是化現的經文。根據這一點來推斷，說他是真實的也可以。至於廣泛地學習各個部派的經典，就像守著捕魚的工具卻得不到魚一樣。普遍地修習各種禪定，就像堆山一樣，只差最後一筐土而停止。這就像石鼠的技藝一樣，又像飛鳥能說話一樣。即使是列入門墻的弟子，也還像伯繚一樣（指受到讒言）。空自稱為佛子，更甚於商均（指不肖子）。半夜裡披上衣服，說出讓小孩子害怕的話。在大路上掃除自己的足跡，是爲了掩蓋自己是大人之相。遇到吃酒糟的人，就說他已經證道。看到吃嘔吐物為生的鬼，就說他已經生天。這些人是多麼頑固啊！憑藉辯才第一，尚且會招來螢火蟲般的譏諷。擁有無雙的智慧，也難免會犯金匠的錯誤。所以說，具有根力、解力、照往、照今的能力，才能使化現者無法隱藏其真實，愚笨的人無法掩蓋其愚蠢。這是大聖人的職責啊。
【English Translation】 English version: Can it be considered that they are different? Indeed, they are different. Can the innocent and Shanxing (a disciple of Devadatta, known for his heretical views) be considered the same? They are different, so there is no room to set a difficult question. If they are considered to be no different, then there is no difficult question to set. Where does the doubt you come to discuss arise from? Moreover, the severity of slander compared to ordinary sins is even more different. Why is this so? Although ordinary sins are acts of rebellion, they may not destroy right view. But slander destroys right view and does not even constitute rebellion. Constituting rebellion only incurs karmic obstacles, and in the near future will bring the suffering of Avici Hell. Destroying right view cuts off good roots and ultimately leads to being called an icchantika (one who has cut off good roots). Therefore, when the Buddha rebuked Devadatta, he only said he was a 'fool'. But when mentioning Shanxing, he said he had 'heretical views'. The difference between them can be clearly understood.
Someone also asked: Is Shanxing real or a manifestation? Generally speaking, the principle of manifestation must take confusing the real as its essence. And real things will naturally take resembling manifestation as the norm. The real and the manifested are intertwined, like the characters 'fish' and 'Lu' are difficult to distinguish. If the rope for drawing water is short and the well is deep, then the clear spring water cannot be used to help. If wisdom is shallow and great things are planned, then delicious food will inevitably be overturned. To easily discuss this matter, how dare I? Let me examine the scriptures. This is not an attack on heresy. Let me try to discuss it: Shakyamuni Buddha's teachings throughout his life culminated in Nirvana as the final teaching. Venerable Kashyapa repeatedly requested the Buddha to explain, and Shanxing was one of those who had fallen. The Buddha lamented that they would fall forever, and saw them enter hell alive. Moreover, evil friends doing evil, the Sutra of Gratitude has clearly stated that this is an expedient measure. Shanxing cut off good roots, but the Nirvana Sutra did not say that he was a manifestation. Is there no reason for manifestation? There is indeed no text saying that he was a manifestation. Based on this, it can be inferred that it is also possible to say that he is real. As for widely studying the scriptures of various schools, it is like guarding the fishing gear but not getting fish. Universally practicing various meditations is like building a mountain, stopping only with one basket of earth remaining. This is like the skill of a stone rat, and like a bird being able to speak. Even a disciple who has entered the gate is still like Bo Liao (referring to being slandered). Emptyly calling oneself a Buddha's son is even worse than Shang Jun (referring to an unworthy son). Putting on clothes in the middle of the night, speaking words that frighten children. Sweeping away one's footprints on the road is to hide the appearance of being an adult. Meeting someone who eats dregs, saying that he has attained enlightenment. Seeing a ghost who eats vomit, saying that he has been born in heaven. How stubborn are these people! Relying on being the first in eloquence, one still invites the ridicule of fireflies. Possessing unparalleled wisdom, one still inevitably makes the mistake of a goldsmith. Therefore, having the power of roots, the power of understanding, illuminating the past, and illuminating the present, can make the manifested unable to hide their reality, and the foolish unable to conceal their foolishness. This is the duty of a great sage.
非常人之所及也。嗟夫玉毫已翳金口莫宣。但可稟教而為解。庸詎棄文而生意。若斯而已哉。夫可與為善不可與為惡者上智也。可與為惡不可與為善者下愚也。與善而善與惡而惡者中人也。語曰。唯上智與下愚不移。明中人則可移也。故宣父至聖。不回盜跖之心。清河中賢。能變周處之節。今難陀之等者中人也。若善星之輩者至愚也。故可誘可逼。困而學之乃成羅漢。謗因謗果人斯下矣。能作闡提。豈大聖忍其苦哉。蓋下愚不可救耳。譬夫厥田上上。詎可使燋種生芽。有渰悽悽。不能遣枯條布葉。豈可間然。於時雨有望于良疇者哉。洎乎力士之慢可降。嬰兒之厄可拯。曠野之神可化。宮城之象可伏。連類雖廣一以貫之。方于闡提固無等級。故經云。害蟻子有罪。殺闡提無過。尚復引使出家置之左右。譬羸老之馬未可先乘。同荊棘之田寧忘后種。知現在之無益。冀將來之有因。畢下趣而向人天。發廣心而成福智。是知慈悲之大方便之巧。天地不足儔。陰陽無以測。迴向者若子之事父。行莫之大。誹謗者猶臣之叛君。惡不可解。然不解本乎滅趾。莫大始自因心。初有其微卒成其著。樞機之發。可不慎歟。◎
十門辯惑論捲上 大正藏第 52 冊 No. 2111 十門辯惑論
十門辯惑論卷中
【現代漢語翻譯】 這是超越常人所能理解的境界。唉，佛陀的玉毫（象徵佛陀的光明）已經隱沒，金口（佛陀的教誨）不再宣說。我們只能遵循教義來解釋，怎麼可以拋棄經文而隨意發揮呢？只能這樣了。能夠一起行善卻不能一起作惡的是上等智慧的人；能夠一起作惡卻不能一起行善的是下等愚笨的人；與善人一起行善，與惡人一起作惡的是中等資質的人。古語說：『只有上等智慧的人和下等愚笨的人是不可改變的。』說明中等資質的人是可以改變的。所以孔子（宣父）是至聖，也不能使盜跖（古代的大盜）改變心意。清河的賢人，能夠改變周處（古代的惡人）的品行。現在像難陀（Ananda，阿難，佛陀的十大弟子之一）這樣的人是中等資質的人。像善星（Sunaksatra，佛陀的弟子，後背叛佛陀）這樣的人是極其愚笨的人。所以可以誘導，可以逼迫，在困境中學習最終成為阿羅漢。誹謗因果的人就墮落下去了，能夠成為斷善根的人（闡提，icchantika），難道大聖會忍受他的痛苦嗎？這是因為下等愚笨的人不可救藥啊。譬如肥沃的上等田地，怎麼可以讓燒焦的種子發芽呢？即使有濃厚的雲彩，也不能讓枯萎的樹枝長出葉子。這難道可以責怪嗎？這時雨水是寄希望于良田的啊。等到力士（Nanda，難陀，佛陀的弟弟，最初貪戀美色，后被佛陀教化）的傲慢可以降伏，嬰兒的災難可以拯救，曠野的神靈可以感化，宮城的象（調順的象）可以馴服。雖然事例很多，但可以用一個道理貫穿。與斷善根的人相比，本來就沒有等級之分。所以經中說：『傷害螞蟻有罪，殺死斷善根的人沒有過錯。』尚且還要引導他出家，安置在身邊。譬如瘦弱的老馬不可以先騎，如同長滿荊棘的田地寧可忘記以後再種。知道現在沒有益處，希望將來能有善因。最終脫離惡道而走向人天善道，發起廣大的心而成辦福德和智慧。由此可知慈悲的偉大，方便的巧妙，天地都不能比擬，陰陽也無法測度。迴向就像兒子侍奉父親，沒有比這更大的行為。誹謗就像臣子背叛君王，罪惡不可饒恕。然而不理解源於小小的過失，巨大的罪惡開始於內心的念頭。最初只有細微的跡象，最終會發展成顯著的結果。樞機（關鍵）的啟動，怎麼可以不謹慎呢？ ◎ 《十門辯惑論》捲上 大正藏第52冊 No. 2111 《十門辯惑論》 《十門辯惑論》卷中
【English Translation】 This is beyond what ordinary people can reach. Alas, the jade curl (symbolizing the Buddha's light) has faded, and the golden mouth (the Buddha's teachings) no longer proclaims. We can only follow the teachings to interpret, how can we abandon the scriptures and arbitrarily elaborate? It can only be like this. Those who can do good together but cannot do evil together are people of superior wisdom; those who can do evil together but cannot do good together are people of inferior stupidity; those who do good with good people and do evil with evil people are people of medium quality. The ancient saying says: 'Only people of superior wisdom and people of inferior stupidity are unchangeable.' This shows that people of medium quality can be changed. Therefore, Confucius (Xuanfu) is a sage, but he cannot change the mind of Zhi the Robber (an ancient great robber). The virtuous man of Qinghe was able to change the behavior of Zhou Chu (an ancient evil person). Now, people like Nanda (Ananda, one of the ten great disciples of the Buddha) are people of medium quality. People like Sunaksatra (a disciple of the Buddha who later betrayed the Buddha) are extremely stupid people. Therefore, they can be induced and forced, and they can learn in adversity and eventually become Arhats. Those who slander cause and effect fall down, and those who can become those with severed roots of goodness (icchantika) , how can the Great Sage endure his suffering? This is because people of inferior stupidity are incurable. For example, in fertile superior fields, how can scorched seeds be made to germinate? Even with thick clouds, withered branches cannot be made to sprout leaves. Can this be blamed? At this time, the rain is hoping for good fields. When the arrogance of Nanda (the Buddha's brother, who was initially greedy for beauty but was later taught by the Buddha) can be subdued, the disaster of infants can be saved, the gods of the wilderness can be transformed, and the elephants of the palace city (tamed elephants) can be tamed. Although there are many examples, they can be connected with one principle. Compared with those with severed roots of goodness, there is originally no distinction in rank. Therefore, the sutra says: 'Harming ants is a sin, but killing those with severed roots of goodness is not a fault.' Moreover, he should be guided to become a monk and placed by his side. For example, a weak old horse cannot be ridden first, just as a field full of thorns would rather be forgotten and planted later. Knowing that there is no benefit now, hoping that there will be good causes in the future. Ultimately, they will escape the evil paths and move towards the paths of humans and gods, and develop a vast mind to accomplish blessings and wisdom. From this, it can be seen that the greatness of compassion and the skillfulness of expedient means cannot be compared to heaven and earth, and cannot be measured by yin and yang. Dedication is like a son serving his father, and there is no greater act than this. Slander is like a subject betraying his ruler, and the sin is unforgivable. However, misunderstanding stems from small faults, and great sins begin with thoughts in the heart. Initially, there are only subtle signs, which will eventually develop into significant results. How can the activation of the pivot (key) not be cautious? ◎ 《Ten Doors to Discern Confusion》 Volume 1 Taisho Tripitaka Volume 52 No. 2111 《Ten Doors to Discern Confusion》 《Ten Doors to Discern Confusion》 Volume 2
大慈恩寺沙門釋復禮撰
◎反經讚道門第六
稽疑曰。提婆達多后為如來者。則是菩薩也。豈有菩薩而勸人害父乎。若業合害者。阇王必應自害。何為待勸而害也。若業非害者。菩薩初無害心。不應勸人令害也。聖人設教何至斯哉。
辯惑曰。山非自高。所以高者澤下。夏非自暑。所以暑者冬寒。故水火相革而變生。鹽梅相糅而功著。相糅也者相異也。為功則大同。相革也者相反也。在變則咸順。故可否相濟損益相成。殊途而同歸。何莫由斯道。詳夫大權菩薩住不思議。應物而游。從人之利害。放情而動。忘己之得失。人之利矣。己雖失而行之。人之害矣。己雖得而違之。而大智若愚正言似反。見之者誹毀。聞之者聽瑩。然則凡夫之行有否有臧。聖人之道或逆或順。凡夫之行褊。否臧不足以訓時。聖人之道弘。逆順咸可以匠物。順而匠物者文殊之等也。逆而匠物者調達之流也。惑曰。順以化人久事斯語。逆而教俗深異所聞。將以書紳希更指掌。釋曰。起予者商也。聊為子言之。夫善著則顯惡。惡著則明善。必然之分其理不忒。故聖人之用權道也。惡既著矣。善自明矣。惡著俾人之內省。善明使物之思齊。思齊既可以勸善。內省又可以止惡。順而弘道者亦以止勸也。逆而行事者亦以止勸也。止勸既均
【現代漢語翻譯】 現代漢語譯本 大慈恩寺沙門釋復禮 撰
◎反經讚道門第六
稽疑曰：提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）後來成為如來，那麼他就是菩薩了。難道會有菩薩勸人去殺害父親嗎？如果是因為業力註定要發生殺害，那麼阿阇世王（Ajatasattu，頻婆娑羅王之子，因受提婆達多唆使而弒父）必定會自己去殺害，為何還要等待勸說才去殺害呢？如果業力並非註定要發生殺害，那麼菩薩最初就沒有害人之心，不應該勸人去殺害啊。聖人設立教義，怎麼會到這種地步呢？
辯惑曰：山不是自己高，之所以高是因為下面的洼地。夏天不是自己熱，之所以熱是因為冬天的寒冷。所以水火相互變革而產生變化，鹽和梅子相互調和而產生功效。相互調和，是因為它們是相異的；爲了產生功效，則達到大同。相互變革，是因為它們是相反的；在變化中，則都變得順應。所以，否定和肯定相互補充，損失和收益相互促成。殊途同歸，沒有什麼不是遵循這個道理的。詳細來說，大權菩薩（Mahasattva，具有大能力和大智慧的菩薩）安住于不可思議的境界，應物而遊歷，順從人們的利益和損害，放縱情感而行動，忘記自己的得失。如果對人有利，即使自己有所損失也去做；如果對人有害，即使自己有所得也要違背。而大智者看起來好像愚笨，正直的言語聽起來好像是反面的。見到的人誹謗，聽到的人聽起來感到疑惑。然而，凡夫俗子的行為有否定和讚揚，聖人的道理或者違逆或者順從。凡夫俗子的行為是片面的，否定和讚揚不足以訓誡世人；聖人的道理是弘大的，違逆和順從都可以用來塑造事物。順從而塑造事物的是文殊（Manjusri，文殊菩薩）等，逆反而塑造事物的是提婆達多之流。疑惑說：順從而教化人，長久以來都是這樣說的；逆反而教化世俗，這與我所聽到的非常不同。我將把它記在腰帶上，希望您能更清楚地指明。解釋說：能啓發我的是商（指子夏，孔子的學生），我姑且為你說說。善顯露出來，惡就顯露出來；惡顯露出來，善就顯露出來。這是必然的區分，其道理不會有錯。所以聖人運用權宜之道的目的是，惡既然顯露出來了，善自然就顯明瞭。惡的顯露是爲了讓人內心反省，善的顯明是爲了使萬物思考並效仿。思考並效仿既可以勸善，內心反省又可以止惡。順從而弘揚道義，也是爲了止惡勸善；逆反而行事，也是爲了止惡勸善。止惡勸善既然相同 English version Written by Śramaṇa Shì Fùlǐ of Dàcí'ēn Temple
◎ Chapter Six: Praising the Path Through Reversing the Sutras
A question is raised: If Devadatta (Devadatta, cousin of the Buddha, known for opposing the Buddha) later becomes a Tathagata, then he is a Bodhisattva. How could a Bodhisattva encourage someone to kill their father? If the killing is due to karmic causes, then Ajatasattu (Ajatasattu, son of King Bimbisara, who killed his father under Devadatta's instigation) would have killed his father on his own. Why would he wait for encouragement to do so? If the killing is not due to karmic causes, then the Bodhisattva would not have any intention to harm others in the first place, and should not encourage someone to kill. How could a sage establish teachings to such an extent?
The response to dispel doubts: A mountain is not high on its own; it is high because of the low-lying land beneath it. Summer is not hot on its own; it is hot because of the winter's cold. Therefore, water and fire transform each other and create change; salt and plums mix together and create efficacy. Mixing together is because they are different; to create efficacy, they achieve great unity. Transforming each other is because they are opposite; in change, they all become compliant. Therefore, negation and affirmation complement each other, loss and gain promote each other. Different paths lead to the same destination; there is nothing that does not follow this principle. In detail, the Mahasattva (Mahasattva, a Bodhisattva with great power and wisdom) dwells in the inconceivable realm, travels in response to beings, follows people's benefits and harms, and acts with unrestrained emotions, forgetting their own gains and losses. If it benefits others, they will do it even if they lose something; if it harms others, they will go against it even if they gain something. And the great wise appear foolish, and upright words sound like the opposite. Those who see it slander, and those who hear it listen with doubt. However, the actions of ordinary people have negation and praise, and the principles of sages are either reversed or compliant. The actions of ordinary people are one-sided, and negation and praise are not enough to instruct the world; the principles of sages are grand, and reversal and compliance can both be used to shape things. Those who shape things through compliance are like Manjusri (Manjusri, Manjusri Bodhisattva), and those who shape things through reversal are like Devadatta. The questioner says: To teach people through compliance has been said for a long time; to teach the world through reversal is very different from what I have heard. I will write it on my belt, hoping that you can point it out more clearly. The explanation says: The one who inspires me is Shang (referring to Zixia, a student of Confucius), I will tell you for now. If good is revealed, then evil is revealed; if evil is revealed, then good is revealed. This is a necessary distinction, and its principle will not be wrong. Therefore, the purpose of the sage using expedient means is that since evil has been revealed, good will naturally be revealed. The revelation of evil is to make people reflect internally, and the revelation of good is to make all things think and emulate. Thinking and emulating can encourage good, and internal reflection can stop evil. Promoting the Dharma through compliance is also to stop evil and encourage good; acting in reverse is also to stop evil and encourage good. Since stopping evil and encouraging good are the same
【English Translation】 English translation line 1 English translation line 2
矣。優劣可得乎。而人聞師利是聖人。即扣頭申敬。謂達多為菩薩。即扼腕不平。斯蓋朝三暮四識五迷十。可為受化之人耳。安知為化之理哉。孔子曰。三人行必有我師焉。擇其善者而從之。其不善者而改之。人善為師茲理久著。仲尼既稱善誘矣。調達何用不臧耶。故經云。由提婆達多善知識故。令我具足六波羅蜜。即其義也。惑人又曰。若順道不能勸善也。可須反經以勸之。順道不能止惡也。可須反經以止之。今順而為化既足矣。何用反而為化乎。釋曰。夫二儀覆載四序產生。夏氣長羸隴麥。以之憔悴。秋風悽緊巖桂。以之芳菲。春日遲遲。未可使菊華榮曜。冬霜凜凜。詎能遣松貞搖落。惟夫大悲運物。若兩儀之覆載。因機設教。猶四序之產生。稟悟各殊。似數物之榮悴。智者因喻而得解。庶幾沿淺及深乎。又曰。為惡可以化人者。惡人為惡亦化乎。惡人若已能化者。何用善人為化乎。釋曰。惡人為逆。果或賒而未受。大士行權。報在今而必驗。今則斯須可睹物恐怖而能悛賒則冥寞難知。人僥倖而冀免。故惡人不足以化物。必俟大權為化焉。然調達始終行事權實雙辯。經云。惡友猶是權名。論曰。大賓方為實稱。故鷲山會上。天王記十號之尊。奈國經中。地獄比三禪之樂。至仁不遺應同穎叔。小惡無犯豈作潘崇。固
【現代漢語翻譯】 現代漢語譯本 優劣可以分辨嗎？人們聽說Śāriputra（舍利弗，佛陀十大弟子之一，以智慧著稱）是聖人，就叩頭表示尊敬；聽說Devadatta（提婆達多，佛陀的堂兄弟，以反對佛陀著稱）是菩薩，就扼腕錶示不滿。這大概是『朝三暮四』，『識五迷十』的人，可以成為被教化的人罷了。怎麼知道教化的道理呢？ 孔子說：『三人同行，必有我師焉。擇其善者而從之，其不善者而改之。』人善就可以為師，這個道理由來已久。孔子既然稱讚善於引導，為什麼提婆達多就不能被稱讚呢？所以經中說：『由於提婆達多善知識的緣故，使我具足六波羅蜜（六度，菩薩修行的六種方法）。』就是這個意思啊！ 迷惑的人又說：『如果順著道理不能勸人向善，就可以用違反常理的方法來勸導；順著道理不能阻止人作惡，就可以用違反常理的方法來阻止。』現在順著道理來教化已經足夠了，為什麼還要用違反常理的方法來教化呢？ 解釋說：天地覆蓋承載，四季產生變化。夏天的暑氣使隴地的麥子瘦弱，使巖石上的桂花凋悴；秋風淒涼緊迫，使巖石上的桂花芬芳。春日遲緩，不能使菊花繁榮；冬霜凜冽，不能使松樹的貞節動搖。只有大悲心才能像天地一樣覆蓋承載萬物，根據不同的機緣來設定教化，就像四季的產生變化一樣。眾生的領悟能力各不相同，就像各種植物的榮枯一樣。聰明的人通過比喻就能理解，或許可以沿著淺顯的道理達到深刻的境界。 又有人說：『作惡可以教化人，那麼惡人作惡也可以教化人嗎？惡人如果已經能教化人，為什麼還要善人來教化呢？』 解釋說：惡人作惡，果報或許會延遲而未受到；大菩薩行使權宜之計，報應就在今生而且必定應驗。現在立刻就可以看到事物令人恐怖而能夠悔改，延遲則在冥冥之中難以知曉，人們心存僥倖而希望免除懲罰。所以惡人不足以教化人，必須等待大權菩薩來教化。 然而提婆達多始終行事，權宜之計和真實情況都非常明顯。經中說：『惡友只是權宜之計的名稱。』論中說：『大賓才是真實的稱謂。』所以在鷲峰山法會上，天王記載了十號如來（佛陀的十種稱號）的尊貴；在奈苑經中，地獄比作三禪天的快樂。至仁至義的人不遺忘應同穎叔，小惡都不觸犯，怎麼會像潘崇一樣作亂呢？
【English Translation】 English version Can good and bad be distinguished? When people hear that Śāriputra (one of the Buddha's ten main disciples, known for his wisdom) is a sage, they bow their heads in respect. When they hear that Devadatta (the Buddha's cousin, known for opposing the Buddha) is a Bodhisattva, they clench their fists in indignation. This is probably because they are like those who 'change three in the morning and four in the evening,' 'recognize five and are confused by ten,' and can only be those who are being taught. How can they know the principle of teaching? Confucius said, 'When three people walk together, there must be one who can be my teacher. Choose the good and follow it, and correct the bad.' A person who is good can be a teacher, and this principle has long been established. Since Confucius praised skillful guidance, why can't Devadatta be praised? Therefore, the sutra says, 'Because of the good knowledge of Devadatta, I have fulfilled the Six Paramitas (Six Perfections, the six practices of a Bodhisattva).' That is the meaning! Confused people also say, 'If you cannot persuade people to do good by following the right path, you can use methods that go against the norm to persuade them. If you cannot stop people from doing evil by following the right path, you can use methods that go against the norm to stop them.' Now that it is sufficient to teach by following the right path, why use methods that go against the norm to teach? The explanation says: Heaven and earth cover and support, and the four seasons generate and change. The summer heat makes the wheat in Longdi weak and withers the osmanthus on the rocks. The autumn wind is bleak and urgent, making the osmanthus on the rocks fragrant. The spring days are slow, and cannot make the chrysanthemums flourish. The winter frost is severe, and cannot make the pine trees' integrity waver. Only great compassion can cover and support all things like heaven and earth, and set up teachings according to different opportunities, just like the generation and change of the four seasons. The understanding abilities of sentient beings are different, just like the flourishing and withering of various plants. Wise people can understand through metaphors, and perhaps they can reach deep realms by following shallow principles. Someone also said, 'If doing evil can teach people, then can evil people doing evil also teach people? If evil people can already teach people, why do good people need to teach them?' The explanation says: When evil people do evil, the retribution may be delayed and not received. When great Bodhisattvas use expedient means, the retribution is in this life and will surely be fulfilled. Now, one can immediately see things that are terrifying and can repent. Delay is difficult to know in the dark, and people are lucky and hope to avoid punishment. Therefore, evil people are not enough to teach people, and one must wait for the great power Bodhisattva to teach. However, Devadatta's actions from beginning to end, both expedient means and the truth are very clear. The sutra says, 'Evil friends are just a name of expedient means.' The treatise says, 'Great guests are the real title.' Therefore, at the Vulture Peak assembly, the Heavenly King recorded the honor of the Ten Titles of the Tathagata (the ten titles of the Buddha). In the Nayi Garden Sutra, hell is compared to the happiness of the Third Dhyana Heaven. Those who are supremely benevolent and righteous do not forget Ying Shu, and do not commit even small evils, so how could they rebel like Pan Chong?
以父王定業不移必遇其逆。佛弟因之有勸示受其殃實也。未始勸人權也。令人見勸。既令人見勸也。亦令人見殃也。殃生於勸。勸止則殃息。見勸故怖殃。怖殃而止勸。斯則調達之勸。欲令人不勸耳。令不勸故勸則勸為不勸乎。權有勸尚為不勸。實無勸安得有勸哉。此乃錫類之義本全。同惡之疑可息。仁而能反。兼四子以為師。非道可行。駕一乘而通達。子夏既其默識。師利曾何致疑。介如石焉。豈俟終日矣。◎◎
觀業救舍門第七
稽疑曰。頻婆娑羅首供養佛。佛見提希之時。頻婆幽而未死。以佛大悲神力。芥子尚納須彌。如何不救頻婆。令其遇害。至於阇王瘡痏特照神光。將入地獄遂延遐壽。于逆子何幸獨得延齡。于賢父何幸獨不延也。但頻婆證果賢王也。應救而不救之。阇王賊臣逆子也。不應救而救之。何以勸將來。何以示人子。顛而不扶焉。用彼相任子害父佛何為哉。
辯惑曰。夫業之為理也。大矣哉。深焉不測。廣焉不極。眇眇綿綿變化訊息。夷兮無形希兮無聲。無形無聲庶類以生。生極之謂命。習成之謂性。其體也若無而有。其用也不疾而速。方其來也不可排。方其謝也不可止。至若天地之廣。陰陽之靈。日月貞明於上。山川紀理于下。幽顯異致而云為。動植殊途而布濩。人咸見其然
【現代漢語翻譯】 現代漢語譯本： 以父王既定的業力無法轉移，必定會遭遇這樣的逆境。佛陀的弟弟因此勸阻，反而承受了災殃，這實在是勸阻的後果。原本並非要勸阻，而是讓人看到了勸阻。既然讓人看到了勸阻，也就讓人看到了災殃。災殃因勸阻而生，勸阻停止則災殃平息。因為看到了勸阻的後果而害怕災殃，害怕災殃而停止勸阻，這樣看來，調達（Devadatta，提婆達多）的勸阻，實際上是想讓人不要勸阻啊。爲了讓人不勸阻而勸阻，那麼這種勸阻就等於不勸阻了嗎？權宜之計的勸阻尚且可以視為不勸阻，真實的沒有勸阻又怎麼會有勸阻呢？這正是以善類比的意義根本在於保全，同惡相濟的疑慮可以消除。以仁愛之心反思，兼四位老師的優點為師，不是正道不能做到。駕馭唯一佛乘而通達，子夏（Zixia，孔子的學生）已經默默領會，曾參（Zeng Shen，孔子的學生）又有什麼可懷疑的呢？堅定如磐石，哪裡還需要等到一天結束呢？
觀業救舍門第七
疑問：頻婆娑羅王（Bimbisara，古印度摩揭陀國王）最初供養佛陀，佛陀見到韋提希夫人（Vaidehi，頻婆娑羅王的王后）的時候，頻婆娑羅王被囚禁但尚未死去。以佛陀的大悲心和神通力，芥子尚且能容納須彌山（Sumeru，佛教中的須彌山），為什麼不救頻婆娑羅王，讓他遭遇殺害？至於阿阇世王（Ajatasattu，頻婆娑羅王的兒子）身上的瘡傷，佛陀特別以神光照耀，他本應墮入地獄卻得以延長壽命。對於逆子阿阇世王，為何如此幸運地獨自得以延年益壽？對於賢明的父親頻婆娑羅王，為何如此不幸地沒有得到延壽？頻婆娑羅王是證得果位的賢王，本應救助卻沒有救助；阿阇世王是賊臣逆子，本不應救助卻救助了他。這要如何勸誡後人？如何教導為人子女？顛倒了卻不去扶正，任由兒子加害父親，佛陀為何這樣做呢？
辯解迷惑：業的道理啊，是多麼偉大啊！多麼深奧而不可測，多麼廣闊而沒有邊際。細微綿長，變化訊息，平淡無形，稀微無聲。無形無聲，萬物因此而生。生命達到極致叫做命，習慣養成叫做性。它的本體好像沒有卻又存在，它的作用不快卻又迅速。當它來的時候不可阻擋，當它結束的時候不可停止。至於天地之廣闊，陰陽之靈妙，日月在上方貞潔光明，山川在下方記錄著道理，幽暗與顯明各有不同，動植物各有不同的道路而遍佈，人們都看到了這些現象。
【English Translation】 English version: Because the karmic destiny of King Father is unchangeable, he will inevitably encounter such adversity. The Buddha's brother, as a result, advised against it, but instead suffered the calamity, which is indeed the consequence of dissuasion. Originally, it was not intended to dissuade, but to let people see the dissuasion. Since it allows people to see the dissuasion, it also allows people to see the calamity. Calamity arises from dissuasion, and when dissuasion stops, the calamity subsides. Because they see the consequences of dissuasion and fear calamity, and fear calamity and stop dissuading, it seems that Devadatta's (Devadatta, cousin and adversary of the Buddha) dissuasion is actually intended to prevent people from dissuading. To dissuade in order to prevent people from dissuading, then is this dissuasion equal to not dissuading? Expedient dissuasion can still be regarded as not dissuading, how can there be dissuasion when there is truly no dissuasion? This is precisely the fundamental meaning of analogy by goodness lies in preservation, and the doubts of mutual assistance in evil can be eliminated. Reflecting with benevolence, taking the advantages of four teachers as teachers, it cannot be done without the right path. Riding the One Vehicle (Ekayana) to achieve thorough understanding, Zixia (Zixia, a disciple of Confucius) has already silently understood, what doubts does Zeng Shen (Zeng Shen, a disciple of Confucius) still have? As firm as a rock, why wait until the end of the day?
Chapter Seven: Observing Karma and Saving the Dwelling
Question: King Bimbisara (Bimbisara, King of Magadha) was the first to make offerings to the Buddha, and when the Buddha saw Queen Vaidehi (Vaidehi, Bimbisara's queen), King Bimbisara was imprisoned but had not yet died. With the Buddha's great compassion and supernatural power, a mustard seed can still contain Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), why not save King Bimbisara and let him be killed? As for the sores on King Ajatasattu's (Ajatasattu, Bimbisara's son) body, the Buddha especially illuminated them with divine light, and he should have fallen into hell but was able to extend his life. For the rebellious son Ajatasattu, why was he so fortunate to be able to extend his life alone? For the virtuous father King Bimbisara, why was he so unfortunate not to have his life extended? King Bimbisara was a virtuous king who had attained fruition, and should have been saved but was not saved; Ajatasattu was a treacherous and rebellious son, and should not have been saved but was saved. How can this be used to admonish future generations? How can it be used to teach people to be children? Turning it upside down without helping to correct it, allowing the son to harm the father, why did the Buddha do this?
Discriminating and Dispelling Confusion: The principle of karma is so great! How profound and immeasurable, how vast and boundless. Subtle and continuous, changing and transforming, subtle and formless, rare and silent. Formless and silent, all things are born from this. The ultimate of life is called destiny, and the formation of habits is called nature. Its essence seems to be non-existent but exists, and its function is not fast but swift. When it comes, it cannot be resisted, and when it ends, it cannot be stopped. As for the vastness of heaven and earth, the spirituality of yin and yang, the sun and moon are chaste and bright above, the mountains and rivers record the principles below, the dark and the bright have different causes, and plants and animals have different paths and are spread everywhere, people have seen these phenomena.
也。而莫知所以然也。故或推之於自然。或付之於造化。或言始生於元氣。或云稍長於盤古。或謂中有神我傍興眾物。或執上有梵天下生群類。或道冥為自性。從無形而變有形。或計體是微塵。從不化而生所化。斯皆失其本而迷其末。昧其源而惑其流。所以異見紛馳殊情競舉。豈知業因心起。心為業用。業引心而受形。心隨業而作境。六道升降財成而不越。二儀上下剖判而斯分。然則因業受身身還造業。從心作境境復生心。無始無終譬之於輪轉。非空非有喻之於幻化。四生易其滋漫。三界難以歸根然而業之以善惡分流。報之以苦樂殊應。積善餘慶。為善所以致樂。積惡餘殃。作惡所以階苦。若影隨形而曲直。雖離朱督繩。不能比其定。若向隨聲而大小。雖師曠調軫。未可喻其均。不見形直而影斜。豈有善修而報苦。不聞聲小而向著。詎有惡成而果樂。亦猶田畯勉職黍稷盈疇。農夫失時茨棘遍野。借使耕而鹵莽其事耘而滅裂其業慾望不稂不莠如坻如京。采薜荔於水中。搴芙蓉于木末也。或曰。善為福始惡是罪源。同影向之無違。類耕耘之有報。敬聞命矣。何乃頻婆為善翻以禍終。阿阇積釁仍蒙福末。釋曰。不亦善乎。而問之也。子聞業之有報也。未聞報之有時也。夫業之感報。有三時不同焉。有見報業者。此身作業即身
而受也。有生報業者。今身造業次生而受也。有後報業者。此生未受後後生方受也。初猶禾菽之類也。經時即熟焉。次猶䅘麰之等也。易歲乃登焉。后猶桃李之輩也。積年方實焉。故昔勤今墮者。野無秋實之望。家有歲積之盈。昔墮今勤者。朝無數粒之資。夕有餘糧之畜。豈可以見勤者不足謂不足非始於惰乎。見墮者有餘謂有餘非始於勤乎。冀以象而申意。更借事而明理。曰有二人相與為鄰築室焉。一人先拙而後巧。一人先巧而後廢。先拙者築室甚陋。居而習伎。伎成而思巧。既巧而變其拙矣。先巧者築室甚精。居而自養。養過而業廢。既廢而失其巧矣。雖失其巧其屋尚精焉。雖變其拙其居猶陋焉。及乎歲序綿移風雨飄浸。舊宇既廢新構聿興。即工拙所營。精陋復反矣。因斯而談。身者心之宅。而業之果也。業者心之用。而身之因也。工拙相代者。善惡更習也。舊宇新構者。前身後生也。頻婆雖今無遺行而昔有不臧。阿阇雖現見惡人而往修善業不臧。所以遇禍修善。所以延齡其致。可尋何足多怪。來論曰。以佛大悲神力。芥子尚納須彌。如何不救頻婆。令其遇害。釋曰。夫業有決定也者。有不定也者。不定則易轉。其業可亡。決定則難移。其報必受。頻婆定業也。如何可救乎。故良醫不能愈命盡之人。慈母不能乳口噤
【現代漢語翻譯】 現代漢語譯本 而受報應。有生報業者（指今生造業，來生受報的人）。是今生造作惡業，來生立即承受果報。有後報業者（指今生造業，以後多生才受報的人）。是此生未受報，要到後來的生生世世才承受果報。這就像早熟的禾苗豆類，經過一段時間就能成熟。次報就像晚熟的穀子麥子等，要過一年才能收穫。后報就像桃樹李樹之類，要經過多年才能結果實。所以，過去勤奮而現在懈怠的人，就像田野里沒有秋收的希望，家裡卻有往年積攢的糧食。過去懈怠而現在勤奮的人，就像早上沒有幾粒糧食的儲備，晚上卻有剩餘的糧食可以儲藏。怎麼能因為看到勤奮的人現在不足，就說他一直不足，而不是因為他過去懈怠呢？怎麼能因為看到懈怠的人現在有餘，就說他一直有餘，而不是因為他過去勤奮呢？希望通過比喻來闡述意義，再借用事例來闡明道理。比如有兩個人互相為鄰，一起建造房屋。一個人開始時手藝笨拙，後來變得精巧；一個人開始時手藝精巧，後來卻荒廢了。開始笨拙的人，建造的房屋非常簡陋，居住其中而努力學習技藝。技藝練成后，就思考如何變得精巧。既然精巧了，就改變了原來的笨拙。開始精巧的人，建造的房屋非常精緻，居住其中而自我保養，保養過度而荒廢了技藝。既然荒廢了，就失去了原來的精巧。即使失去了精巧，他的房屋仍然精緻。即使改變了笨拙，他的居所仍然簡陋。等到歲月流逝，風雨侵蝕，舊的房屋已經破敗，新的建築開始興起。按照當初的工巧和笨拙，精緻和簡陋又恢復了原樣。由此談論，身體是心的住所，也是業的果報。業是心的作用，也是身體的原因。工巧和笨拙相互替代，就像善和惡交替修習。舊的房屋和新的建築，就像前世和後世的生命。頻婆（Bimbisara，國王名）雖然現在沒有遺留的惡行，但過去有不好的行為。阿阇（Ajatasattu，頻婆的兒子）雖然現在是人們眼中的惡人，但過去修習過善良的業。所以遭遇禍患，修習善業，所以能夠延長壽命，其中的道理，是可以探尋的，有什麼值得奇怪的呢？有人提出疑問說：『憑藉佛陀的大悲神力，芥菜籽尚且能容納須彌山（Sumeru，山名），為什麼不能救頻婆，使他免於遇害呢？』釋迦牟尼佛回答說：『業有決定業（指必定要承受果報的業）和不定業（指可能改變果報的業）之分。不定業容易轉變，它的業報可以消除。決定業難以轉移，它的果報必定要承受。頻婆所受的是決定業，怎麼能夠救他呢？所以，高明的醫生不能醫治壽命將盡的人，慈愛的母親不能餵養口不能張開的孩子。
【English Translation】 English version And receive the retribution. There are those who create karma in this life and receive the consequences in the next. These are the ones who create evil karma in this life and immediately bear the fruit in the next life. There are those who receive retribution later. These are the ones who do not receive retribution in this life but will bear the consequences in later lives. This is like early-maturing seedlings and beans, which mature after a period of time. Secondary retribution is like late-maturing millet and wheat, which are harvested after a year. Later retribution is like peach and plum trees, which bear fruit after many years. Therefore, those who were diligent in the past but are now lazy are like fields with no hope of autumn harvest, but homes with accumulated grain from previous years. Those who were lazy in the past but are now diligent are like those who have few grains in the morning but have surplus grain to store in the evening. How can we say that those who are diligent now are always insufficient, and not because they were lazy in the past? How can we say that those who are lazy now have surplus, and not because they were diligent in the past? I hope to use metaphors to explain the meaning and use examples to clarify the principles. For example, there are two people who are neighbors and build houses together. One person's craftsmanship was clumsy at first but later became skillful; the other person's craftsmanship was skillful at first but later became abandoned. The one who was clumsy at first built a very crude house and lived in it while diligently learning skills. After mastering the skills, he thought about how to become skillful. Since he was skillful, he changed his original clumsiness. The one who was skillful at first built a very exquisite house and lived in it while taking care of himself. Over-caring led to the abandonment of his skills. Since he abandoned his skills, he lost his original skillfulness. Even if he lost his skillfulness, his house is still exquisite. Even if he changed his clumsiness, his residence is still crude. When the years pass and the wind and rain erode, the old house is dilapidated, and the new building begins to rise. According to the original skill and clumsiness, the exquisite and crude return to their original state. From this, we can say that the body is the dwelling of the mind and the fruit of karma. Karma is the function of the mind and the cause of the body. The alternation of skill and clumsiness is like the alternating practice of good and evil. The old house and the new building are like the previous life and the next life. Bimbisara (Bimbisara, name of a king), although he has no remaining evil deeds now, had bad deeds in the past. Ajatasattu (Ajatasattu, Bimbisara's son), although he is now seen as an evil person, practiced good deeds in the past. Therefore, encountering misfortune and practicing good deeds can prolong life. The reason for this can be explored, and there is nothing to be surprised about. Someone raised a question: 'With the great compassion and divine power of the Buddha, a mustard seed can contain Mount Sumeru (Sumeru, name of a mountain), why couldn't he save Bimbisara and prevent him from being harmed?' Shakyamuni Buddha replied: 'Karma has definite karma (karma that must be endured) and indefinite karma (karma that can be changed). Indefinite karma is easy to transform, and its retribution can be eliminated. Definite karma is difficult to shift, and its retribution must be endured. What Bimbisara suffered was definite karma, how could he be saved? Therefore, a skilled doctor cannot cure a person whose life is about to end, and a loving mother cannot feed a child whose mouth cannot open.'
之子矣。然則人而有業。物也無心。無心則我心能制。山大或可入于小。有業則彼業為主。命促不可引而長。今乃以無心而例有心。將有業而齊無業。北轅適越相去。不亦漸遙哉。又曰。于逆子何幸獨得延齡于。賢父何幸獨不延也。
釋曰。按涅槃經。頻婆娑羅往于毗富羅山遊行射獵。周遍曠野悉無所得。唯見一仙五通具足。即敕左右而令殺之。其仙誓言。我于未來亦當如是而害汝命。又云。佛語阇王。汝昔已於毗婆尸佛。初發阿耨菩提之心。竊以馳騁發狂肆虐於五通之上景行。行止歸心。於七佛之初。或宿善不亡因懺浣而延壽。或餘殃未殄。遭殺逆而非命。非命由乎肆虐。詎是無辜延壽。始乎歸心寧稱有幸。請修三報之理。當反一隅之惑。又曰。頻婆得果賢王也。應救而不救之。阇王賊臣逆子也。不應救而救之。釋曰。觀無量壽經云。頻婆娑羅幽閉置於七重室內自然增進成阿那含。諸經論並云。阿那含者名為不還。更不還生欲界故。涅槃云。阿阇唯見現在不見未來。父王無辜橫加逆害。心生悔熱遍體生瘡。又云。若不隨順耆婆語者。來月七日墮阿鼻獄。詳夫幽憤而升上果。雖外兇而內吉。冥目而超地獄。雖名死而實生。救之即翻損。任之則自益。至若身瘡而心熱。罔知迴向之路。業深而報近。將墜泥犁之城。
【現代漢語翻譯】 現代漢語譯本：這樣說是不對的。如果人有業力，那麼事物就沒有心。沒有心，我的心就能控制它，大山或許可以變得渺小。有業力，那麼業力就成為主導，壽命短促無法延長。現在用無心來比喻有心，想要把有業力和沒有業力等同起來，就像是向北走卻要到越國去一樣，難道不是越來越遠了嗎？又說：『對於逆子來說，有什麼幸運能獨自得到長壽？對於賢明的父親來說，又有什麼幸運不能得到長壽呢？』
解釋說：根據《涅槃經》記載，頻婆娑羅王（Bimbisara）（國王名）前往毗富羅山（Vipula）（山名）打獵，在廣闊的曠野里什麼也沒得到，只看到一個具有五神通的仙人。於是命令左右侍從殺了他。那個仙人發誓說：『我將來也會這樣來害你的性命。』又說，佛告訴阿阇世王（Ajatasattu）（國王名）：『你過去在毗婆尸佛（Vipassi Buddha）（過去七佛之一）時，最初發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）（無上正等正覺之心）。』偷偷地放縱自己，瘋狂地肆虐於五神通之上。行為的歸宿在於內心。在七佛之初，或許是宿世的善根沒有消失，通過懺悔洗滌而延長了壽命；或許是剩餘的災禍還沒有消除，遭遇殺害而死於非命。非命是由於肆虐造成的，難道是無辜而能得到長壽嗎？開始是歸心向善，怎麼能說是幸運呢？請研究三報的道理，應當反思片面的迷惑。又說：頻婆娑羅王得到果位，是賢明的國王，應該救助卻沒有救助。阿阇世王是賊臣逆子，不應該救助卻救助了。
解釋說：根據《觀無量壽經》記載，頻婆娑羅王被幽禁在七重室內，自然增進修行，成就阿那含果（Anagamin）（三果阿羅漢）。各種經論都說，阿那含的意思是『不還』，不再還生於欲界。涅槃經說，阿阇世王只看到現在，看不到未來，父王無辜卻橫加殺害，心中產生後悔和煩熱，遍體生瘡。又說，如果不聽從耆婆（Jivaka）（名醫）的話，來月七日就會墮入阿鼻地獄（Avici hell）（八大地獄之一）。詳細地說，幽禁憤恨反而提升到上等果位，雖然外表兇險但內心吉祥，閉上眼睛就超越地獄，雖然名為死亡但實際上是生存。救助他反而會造成損害，任由他反而會得到益處。至於身體生瘡而內心煩熱，不知道回頭向善的道路，業力深重而報應臨近，將要墜入泥犁之城（Naraka）（地獄）。
【English Translation】 English version: This statement is incorrect. If a person has karma, then things have no mind. If there is no mind, my mind can control it, and a large mountain might become small. If there is karma, then that karma becomes dominant, and a short lifespan cannot be extended. Now, using no-mind to exemplify having-mind, wanting to equate having-karma with not-having-karma, is like heading north but wanting to go to Yue; isn't it becoming increasingly distant? It is also said: 'For a rebellious son, what luck is there to have his life extended alone? For a virtuous father, what luck is there not to have his life extended?'
Explanation: According to the Nirvana Sutra, King Bimbisara (Bimbisara) went to Mount Vipula (Vipula) to hunt, and in the vast wilderness, he found nothing, only seeing a hermit with the five supernormal powers. He then ordered his attendants to kill him. That hermit vowed: 'In the future, I will harm your life in the same way.' It is also said that the Buddha told King Ajatasattu (Ajatasattu): 'In the past, when you were with Buddha Vipassi (Vipassi Buddha), you initially aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta).' Secretly indulging yourself, wildly rampaging over the five supernormal powers. The destination of actions lies in the heart. At the beginning of the seven Buddhas, perhaps the good roots of past lives had not disappeared, and lifespan was extended through repentance and cleansing; perhaps the remaining calamities had not been extinguished, and he encountered murder and died an unnatural death. An unnatural death is caused by rampaging; how can it be innocent and still attain longevity? The beginning was returning to goodness; how can it be called luck? Please study the principle of the three retributions, and you should reflect on one-sided confusion. It is also said: King Bimbisara attained fruition and was a virtuous king, who should have saved but did not save. King Ajatasattu was a treacherous minister and rebellious son, who should not have saved but saved.
Explanation: According to the Contemplation Sutra, King Bimbisara was imprisoned in a seven-layered room, naturally progressing in cultivation and attaining the Anagamin fruit (Anagamin). Various sutras and treatises all say that Anagamin means 'non-returner,' no longer returning to be born in the desire realm. The Nirvana Sutra says that King Ajatasattu only saw the present and did not see the future. His father was innocent, but he was murdered, and regret and vexation arose in his heart, with sores all over his body. It is also said that if he did not listen to Jivaka's (Jivaka) words, he would fall into Avici hell (Avici hell) on the seventh day of the coming month. In detail, being imprisoned and resentful instead elevated him to a higher fruit, although outwardly dangerous, his inner heart was auspicious, closing his eyes and transcending the lower realms, although named death, it was actually life. Saving him would instead cause harm, while letting him be would instead bring benefit. As for the body having sores and the heart being vexed, not knowing the path of turning towards goodness, karma is deep and retribution is near, and he will fall into the city of Naraka (Naraka).
救之則為益。任之則為損。斯則觀其所應救。救之以為益。察其所應舍。舍之以為利。而曰應救而不救之。所不應救而救之。聖心雖微知之何陋矣。然定報受之而不易。明業之難犯也。重罪悔之而以輕。明行之可革也。行可革。惡人遷善於濫觴。業難犯。善人止惡于探湯。惡止善行即有恥且格。斯蓋導之以德也。豈若齊之以刑也。父子咸已進于道。何顛不扶乎。賢愚並可從於化。何來不勸乎。知我者希則我貴矣。在旃在旃。
隨教抑揚門第八
稽疑曰。涅槃章門總括群品。不依涅槃恐難成佛。何為贊功德之處。輕於般若法花乎。若以般若舍執著為優。則涅槃為半偈捨身。豈劣於般若也。若以法花證大乘為優。則涅槃以大空為門。豈劣於法花也。法門不二。何為二之哉。
辯惑曰。真身寂靜豈存言說。至理希微本亡性相。雖無言說。不違言說之道。雖無性相。而為性相之津。譬夫明鏡無為。形來而像著。幽谷不撓。聲及而向盈。然則眾籟參差。無谷不能以玫向。群物絡繹。無鏡何若而生像。故知形聲為之感。鏡谷為之應。感應一虧視聽兼失矣。竊以如來有無緣大慈。不思弘願者。明鏡幽谷也。眾生有聞熏習之種。發菩提之心者。群形眾聲也。玉毫明而三十二相著鏡中之像也。金口發而一十二部宣谷中
【現代漢語翻譯】 現代漢語譯本 救助他，就是對他有益處；放任他，就是對他有損害。因此要觀察什麼情況應該救助，救助他才能帶來益處；考察什麼情況應該捨棄，捨棄他才能帶來利益。如果說應該救助而不去救助，或者不應該救助反而去救助，那麼即使聖人的心思再細微，知道這些又有什麼可恥的呢？然而，已經確定的報應是難以改變的，這說明業力是難以觸犯的。重罪如果能懺悔，就可以減輕，這說明行為是可以改變的。行為可以改變，那麼惡人就能在剛開始作惡的時候就改邪歸正；業力難以觸犯，那麼善人就能在剛開始作惡念頭的時候就停止。阻止惡行，行持善事，這樣就會有羞恥心並且能改正，這大概是用道德來引導他們啊，怎麼能像用刑罰來約束他們呢？如果父子都能一同進步于正道，有什麼跌倒不應該去扶助呢？如果賢能和愚笨的人都可以被教化，有什麼人來不應該去勸導呢？瞭解我的人很少，所以我才顯得珍貴啊。在這裡，就在這裡（指堅守正道）。
隨教抑揚門第八
提問：在《涅槃經》（Nirvana Sutra）的章節中，總括了各種品類，如果不依據《涅槃經》，恐怕難以成佛。為什麼讚歎功德的地方，比《般若經》（Prajna Sutra）和《法華經》（Lotus Sutra）還要輕呢？如果認為《般若經》以捨棄執著為 श्रेष्ठ，那麼《涅槃經》中有半偈捨身的故事，難道比《般若經》差嗎？如果認為《法華經》以證明大乘為 श्रेष्ठ，那麼《涅槃經》以大空為門，難道比《法華經》差嗎？法門本來沒有高下之分，為什麼要區分它們呢？
辯解迷惑：真如法身寂靜無為，哪裡還有什麼言語可以表達？至高的道理精深微妙，本來就沒有什麼自性和現象。雖然沒有言語，但不違背言語的道路；雖然沒有自性和現象，卻成為通往自性和現象的途徑。比如明亮的鏡子無所作為，但物體一來，影像就顯現；幽深的山谷不加修飾，聲音傳來，迴響就充滿。既然這樣，各種聲音參差不齊，如果沒有山谷，就無法形成迴響；各種物體絡繹不絕，如果沒有鏡子，又怎麼能產生影像呢？所以說，形和聲是感應的「感」，鏡子和山谷是感應的「應」。感應一旦缺失，視聽也就都失去了。我認為如來具有無緣大慈，不思議弘願，就像明鏡和幽谷一樣。眾生具有聽聞佛法、熏習佛法的種子，發起菩提心，就像各種物體和聲音一樣。佛的玉毫光明照耀，三十二相（Thirty-two Marks of the Buddha）顯現在鏡子中，就像鏡中的影像；佛的金口宣說佛法，十二部經（Twelve Divisions of the Buddhist Canon）在山谷中迴響。 English version To rescue him is to benefit him; to let him be is to harm him. Therefore, observe what should be rescued, and rescue him to bring benefit; examine what should be abandoned, and abandon it to bring advantage. If it is said that one should rescue but does not, or that one should not rescue but does, then even if the sage's mind is subtle, what is shameful in knowing these things? However, the determined retribution is difficult to change, which shows that karma is difficult to violate. Heavy sins, if repented, can be lightened, which shows that actions can be changed. If actions can be changed, then evil people can turn to good at the very beginning of their evil deeds; if karma is difficult to violate, then good people can stop evil thoughts at the very beginning. Stopping evil and practicing good will bring shame and correction, which is probably guiding them with virtue, how can it be like restraining them with punishment? If father and son can both advance on the path, what fall should not be helped? If the wise and the foolish can both be transformed, what comer should not be persuaded? Few know me, so I am precious. Here, right here (referring to upholding the right path).
Chapter Eight: Following Teachings and Adjusting Emphasis
Question: In the chapter of the Nirvana Sutra (Nirvana Sutra), all categories are summarized. If one does not rely on the Nirvana Sutra, it may be difficult to become a Buddha. Why is the place for praising merits lighter than the Prajna Sutra (Prajna Sutra) and the Lotus Sutra (Lotus Sutra)? If it is considered that the Prajna Sutra is superior in abandoning attachments, then the Nirvana Sutra has the story of sacrificing oneself with half a verse, is it inferior to the Prajna Sutra? If it is considered that the Lotus Sutra is superior in proving the Mahayana, then the Nirvana Sutra takes the Great Emptiness as its gate, is it inferior to the Lotus Sutra? The Dharma gates are originally not different, why distinguish them?
Explaining Confusion: The true body is tranquil and inactive, where can there be any words to express? The supreme principle is profound and subtle, originally without self-nature and phenomena. Although there are no words, it does not violate the path of words; although there is no self-nature and phenomena, it becomes the path to self-nature and phenomena. For example, a bright mirror is inactive, but when an object comes, the image appears; a deep valley is unadorned, but when a sound comes, the echo fills it. Since this is the case, various sounds are uneven, but without a valley, there is no way to form an echo; various objects come in an endless stream, but without a mirror, how can an image be produced? Therefore, it is said that form and sound are the 'sense' of response, and the mirror and valley are the 'response' of response. Once the sense and response are missing, sight and hearing are also lost. I think that the Tathagata has unconditioned great compassion and inconceivable great vows, just like a bright mirror and a deep valley. Sentient beings have the seeds of hearing the Dharma and cultivating the Dharma, and generate Bodhicitta, just like various objects and sounds. The Buddha's jade-white hair shines brightly, and the Thirty-two Marks of the Buddha (Thirty-two Marks of the Buddha) appear in the mirror, just like the image in the mirror; the Buddha's golden mouth speaks the Dharma, and the Twelve Divisions of the Buddhist Canon (Twelve Divisions of the Buddhist Canon) echo in the valley.
【English Translation】 English version To rescue him is to benefit him; to let him be is to harm him. Therefore, observe what should be rescued, and rescue him to bring benefit; examine what should be abandoned, and abandon it to bring advantage. If it is said that one should rescue but does not, or that one should not rescue but does, then even if the sage's mind is subtle, what is shameful in knowing these things? However, the determined retribution is difficult to change, which shows that karma is difficult to violate. Heavy sins, if repented, can be lightened, which shows that actions can be changed. If actions can be changed, then evil people can turn to good at the very beginning of their evil deeds; if karma is difficult to violate, then good people can stop evil thoughts at the very beginning. Stopping evil and practicing good will bring shame and correction, which is probably guiding them with virtue, how can it be like restraining them with punishment? If father and son can both advance on the path, what fall should not be helped? If the wise and the foolish can both be transformed, what comer should not be persuaded? Few know me, so I am precious. Here, right here (referring to upholding the right path).
Chapter Eight: Following Teachings and Adjusting Emphasis
Question: In the chapter of the 'Nirvana Sutra' ('Nirvana Sutra'), all categories are summarized. If one does not rely on the 'Nirvana Sutra', it may be difficult to become a Buddha. Why is the place for praising merits lighter than the 'Prajna Sutra' ('Prajna Sutra') and the 'Lotus Sutra' ('Lotus Sutra')? If it is considered that the 'Prajna Sutra' is superior in abandoning attachments, then the 'Nirvana Sutra' has the story of sacrificing oneself with half a verse, is it inferior to the 'Prajna Sutra'? If it is considered that the 'Lotus Sutra' is superior in proving the Mahayana, then the 'Nirvana Sutra' takes the Great Emptiness as its gate, is it inferior to the 'Lotus Sutra'? The Dharma gates are originally not different, why distinguish them?
Explaining Confusion: The true body is tranquil and inactive, where can there be any words to express? The supreme principle is profound and subtle, originally without self-nature and phenomena. Although there are no words, it does not violate the path of words; although there is no self-nature and phenomena, it becomes the path to self-nature and phenomena. For example, a bright mirror is inactive, but when an object comes, the image appears; a deep valley is unadorned, but when a sound comes, the echo fills it. Since this is the case, various sounds are uneven, but without a valley, there is no way to form an echo; various objects come in an endless stream, but without a mirror, how can an image be produced? Therefore, it is said that form and sound are the 'sense' of response, and the mirror and valley are the 'response' of response. Once the sense and response are missing, sight and hearing are also lost. I think that the Tathagata has unconditioned great compassion and inconceivable great vows, just like a bright mirror and a deep valley. Sentient beings have the seeds of hearing the Dharma and cultivating the Dharma, and generate Bodhicitta, just like various objects and sounds. The Buddha's jade-white hair shines brightly, and the Thirty-two Marks of the Buddha ('Thirty-two Marks of the Buddha') appear in the mirror, just like the image in the mirror; the Buddha's golden mouth speaks the Dharma, and the Twelve Divisions of the Buddhist Canon ('Twelve Divisions of the Buddhist Canon') echo in the valley.
之響也。自波羅苑內明苦集滅道。堅固林中說常樂我凈。其間八藏咸闡三乘競馳。甘露之味不殊。大云之澤無別。然而小草大草受之者少多。有緣無緣服之者生死。漸頓於焉百慮。半滿所以多門。本乎其源莫非一致。故自本而觀也。泯然平等矣。自末而觀也。森然不同矣。不同所以各解。平等所以一音。一音故法門以之不二。各解故教跡以之非一。若乃演六度之法。談四絕之理。即有以明空。依空而起行。斯般若之為義也。明七種譬喻。辯三法平等。破二以歸一。回小以從大。斯法花之為旨也。弘三點之奧。闡四德之妙。異客出其家珍。新醫用其舊乳。斯涅槃之為致也。此並大乘之秘府。方等之妙門。賢聖仰止之崇山。經論朝宗之巨海。得之者咸可以致遠。失之者誰能以不泥。來論云。不依涅槃恐難成佛。仁欲謂不依法花般若而可成佛者乎。然則法花是眾經之王。般若為諸佛之母。孰見無母而孕子。無王而統人哉。義無優劣斷可知矣。來論又云。何因贊功德之處。輕於般若法花乎。夫以隨時之義沿革。不可守其常。唯變所適取捨必貴存其會和扁隨病而授藥。班倕任物而施巧。豈寒溫不變規矩有恒哉。況尋繹成文有異來旨。經云。上語亦善中下亦善。金剛寶藏滿足無缺。又云。如諸藥中醍醐第一。又云。亦如日出放千光
【現代漢語翻譯】 現代漢語譯本： 那聲音響徹四方。從波羅奈城（Varanasi，古印度城市，釋迦牟尼初次講法之地）闡明苦、集、滅、道（佛教四聖諦）。在堅固林中宣說常、樂、我、凈（涅槃四德）。這期間，八藏（佛教經典的總稱）全部闡發，三乘（聲聞乘、緣覺乘、菩薩乘）競相發展。甘露的味道沒有差別，大法雲的滋潤也沒有分別。然而，小草和大草接受的有多有少，有緣和無緣的人服用後有的生有的死。漸悟和頓悟由此產生各種思慮，半字教和滿字教因此產生多種法門。追溯到源頭，沒有不是一致的。所以從根本上觀察，泯滅差別，平等無二；從末節上觀察，千差萬別，各不相同。不同所以各有理解，平等所以同一音調。同一音調所以法門沒有兩樣，各有理解所以教法事蹟不只一種。如果宣揚六度（佈施、持戒、忍辱、精進、禪定、智慧）的法門，談論四絕（斷滅四相：我相、人相、眾生相、壽者相）的道理，就是用空來闡明，依靠空而生起修行，這就是《般若經》（Prajna）的意義。闡明七種譬喻，辨析三法（法、義、身）平等，破除二（二乘）而歸於一（一佛乘），迴轉小乘而歸從大乘，這就是《法華經》（Lotus Sutra）的主旨。弘揚三點（法身、解脫、般若）的奧妙，闡述四德（常、樂、我、凈）的美好。異地的客人拿出他家的珍寶，新來的醫生使用以前的乳藥。這就是《涅槃經》（Nirvana Sutra）的歸宿。這些都是大乘佛教的秘密寶庫，方等經（Vaipulya Sutra）的微妙法門，是賢聖仰慕的高山，經論朝拜的巨海。得到它的人都可以到達遠方，失去它的人誰能不執迷不悟呢？來論說，不依靠《涅槃經》恐怕難以成佛。您想說不依靠《法華經》、《般若經》也可以成佛嗎？既然如此，《法華經》是眾經之王，《般若經》是諸佛之母，誰見過沒有母親而能懷孕生子，沒有君王而能統治人民呢？義理上的優劣可以斷定了。來論又說，為什麼讚歎功德的地方，輕視《般若經》、《法華經》呢？根據隨時變化的意義沿革，不能固守常規。只有適應變化，取捨必須注重儲存它的會合。良醫根據病情而授藥，工匠根據材料而施巧。難道寒溫可以不變，規矩可以恒定嗎？況且尋章摘句，文辭與原來的旨意有所不同。《經》上說：『上語也好，中語也好，下語也好，金剛寶藏滿足無缺。』又說：『如諸藥中醍醐第一。』又說：『亦如日出放千光。』
【English Translation】 English version: That sound reverberated everywhere. From Varanasi (ancient Indian city where Shakyamuni first preached) it elucidated suffering, accumulation, cessation, and the path (the Four Noble Truths). In the Steadfast Forest, it expounded permanence, bliss, self, and purity (the Four Virtues of Nirvana). During this time, the Eight Treasuries (the entirety of Buddhist scriptures) were fully expounded, and the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) developed competitively. The taste of nectar was no different, and the blessings of the great cloud were no different. However, the small grasses and large grasses received different amounts, and those with affinity and those without affinity experienced life and death after taking it. Gradual and sudden enlightenment thus gave rise to various thoughts, and the half-word teachings and full-word teachings thus gave rise to multiple Dharma gates. Tracing back to the source, there was nothing that was not consistent. Therefore, when observing from the root, differences disappeared, and there was equality and non-duality; when observing from the branches, there were myriad differences, each being different. Difference is why there are different understandings, and equality is why there is one sound. One sound is why the Dharma gate is not two, and different understandings are why the traces of the teachings are not one. If one proclaims the Dharma of the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), and discusses the principle of the Four Absolutes (severance of the four marks: self, person, sentient being, and life), it is to use emptiness to elucidate, and to arise practice based on emptiness, this is the meaning of the Prajna (Wisdom) Sutra. To elucidate the seven parables, to distinguish the equality of the three dharmas (Dharma, Meaning, Body), to break the two (Two Vehicles) and return to one (One Buddha Vehicle), to turn the Small Vehicle and follow the Great Vehicle, this is the main purpose of the Lotus Sutra. To promote the mysteries of the three points (Dharmakaya, Liberation, Prajna), to expound the wonders of the four virtues (Permanence, Bliss, Self, Purity). A guest from another land brings out his family treasures, and a new doctor uses the old milk medicine. This is the destination of the Nirvana Sutra. These are all secret treasuries of Mahayana Buddhism, the wonderful Dharma gates of the Vaipulya Sutra, the lofty mountains admired by the wise and holy, and the great ocean to which scriptures and treatises pay homage. Those who obtain it can all reach afar, and those who lose it, who can not be deluded? The argument says, 'Without relying on the Nirvana Sutra, it is difficult to become a Buddha.' Do you want to say that one can become a Buddha without relying on the Lotus Sutra and the Prajna Sutra? Since this is the case, the Lotus Sutra is the king of all sutras, and the Prajna Sutra is the mother of all Buddhas. Who has seen a child conceived without a mother, or a people ruled without a king? The superiority or inferiority of the meaning can be determined. The argument also says, 'Why, in the place of praising merit and virtue, do you belittle the Prajna Sutra and the Lotus Sutra?' According to the evolution of the meaning that changes with the times, one cannot adhere to the norm. Only by adapting to change, taking and discarding must pay attention to preserving its convergence. A good doctor prescribes medicine according to the illness, and a craftsman applies skill according to the material. Can cold and warmth not change, and can rules be constant? Moreover, searching for chapters and extracting sentences, the wording is different from the original intention. The Sutra says, 'The upper words are good, the middle words are good, and the lower words are good, the Vajra treasure is complete and without lack.' It also says, 'Like ghee is the best among all medicines.' It also says, 'Like the sun rising and emitting a thousand rays of light.'
明。又云。譬如眾流皆歸於海。又云。修行是經即得具足十事功德。夫以分流設險。海君為百穀之王。列曜成文。日天作三光之主。金剛寶中之第一。醍醐藥中之最上。三語僉善。何句義而非玄。十事以成。何功業而不備。其比興也如彼。其稱揚也如此。靜而詳校諒已非輕。矧如涅槃。梵本偈逾三萬。震旦所譯才出十千。法鏡開而未全。玄珠得而方半也。惑曰。教跡非一法門不二。辯功德之有無。明經本之廣略。怡然理順矣。但高下相傾長短相形。既法花云。此經第一。余經得非其亞乎。涅槃云。此經尊勝。余經得非卑劣乎。般若云。此法門不可思議。余法門得非可思議者乎。斯義不明。前疑復振也。釋曰。夫以利涉大川舟楫為之最。載馳廣陸車騎為之先。燕處超然宮觀為之長。雖水陸殊位動靜異宜。而萬國非止一人也。九州非止一地也。故畫鹢芳橈周流而莫輟。騰駒繡轂馳騁而未已。跱鳳華居寢處而寧廢。斯則舟楫未嘗不為最。車騎未嘗不為先。宮觀未嘗不為長也。其有局於水鄉者。得車即破之。專于山野者。與舟即剖之。身不下堂者莫辯舟車之所用。心務行邁者。罔知棟宇之所適。若斯人者。何足與言于道哉。孔子曰。教人親愛莫善於孝。教人禮順莫善於悌。又曰。法象莫大乎天地。著明莫大乎日月。此亦各隨其
【現代漢語翻譯】 現代漢語譯本： 又說，譬如各種河流都歸於大海。又說，修行此經就能獲得具足十種功德。因為支流設定險阻，海神是百川之王。星辰排列成文采，太陽是三光之主。金剛是寶物中的第一，醍醐是藥物中的最上。這三句話都很好，哪一句的含義不是玄妙的呢？十事成就，哪一種功業不完備呢？這種比喻是這樣的，這種稱揚是這樣的。靜下心來詳細考察，確實不是輕率的。更何況像《涅槃經》（Nirvana Sutra）這樣，梵文字的偈頌超過三萬，震旦（古代中國）所翻譯的才一萬多。法鏡開啟卻不完全，玄珠得到卻只是一半啊。 有人疑惑說：『教法事蹟不是單一的，法門道理不是兩種。辨別功德的有無，說明經書版本的廣略，自然道理就順暢了。但是高下互相傾軋，長短互相比較。既然《法華經》（Lotus Sutra）說，此經是第一。其他的經難道不是次一等的嗎？《涅槃經》（Nirvana Sutra）說，此經最尊貴殊勝，其他的經難道不是卑賤低劣的嗎？《般若經》（Prajna Sutra）說，這個法門不可思議，其他的法門難道不是可以思議的嗎？』這些道理不明白，之前的疑惑又重新產生了。 解釋說：『要橫渡大河，船隻就是最好的。要奔馳廣闊的陸地，車馬就是最先的。要安逸地居住，宮殿樓閣就是最好的。雖然水陸的地位不同，動靜的適宜不同，但萬國不是隻屬於一個人，九州不是隻屬於一塊土地。』所以畫著鳥的船隻巡遊不停，奔馳的駿馬不停地奔跑，華麗的宮殿寢室怎麼能廢棄呢？這樣說來，船隻未嘗不是最好的，車馬未嘗不是最先的，宮殿樓閣未嘗不是最好的。那些侷限於水鄉的人，得到車就想毀壞它；專于山野的人，得到船就想劈開它；自身不下堂的人，不能辨別船車的用處；心裡只想著趕路的人，不知道房屋的用途。像這樣的人，怎麼能和他談論道理呢？ 孔子說：『教人親愛，沒有比孝道更好的；教人禮貌順從，沒有比悌道更好的。』又說：『傚法的對象沒有比天地更大的，彰顯光明沒有比日月更大的。』這也是各自隨著它的...
【English Translation】 English version: It is also said, 'For example, all streams flow into the sea.' It is also said, 'Practicing this sutra will obtain the complete ten merits.' Because tributaries set up dangers, the Sea God is the king of hundreds of rivers. The stars are arranged into patterns, and the Sun is the master of the three lights. Vajra (diamond) is the first among treasures, and ghee (clarified butter) is the best among medicines. These three statements are all good; which sentence's meaning is not profound? With the ten things accomplished, which achievement is not complete? This analogy is like that, and this praise is like this. Calming down and examining it in detail, it is indeed not trivial. Moreover, like the Nirvana Sutra, the Sanskrit verses exceed thirty thousand, but what was translated in Zhendan (ancient China) is only over ten thousand. The mirror of Dharma is opened but not completely, and the mysterious pearl is obtained but only halfway. Someone doubts and says: 'The traces of teachings are not singular, and the Dharma doors are not two. Distinguishing the existence or non-existence of merits, and explaining the breadth and brevity of the sutra versions, naturally the reasoning becomes smooth. However, high and low mutually undermine each other, and long and short mutually compare. Since the Lotus Sutra says that this sutra is the first, are the other sutras not second-rate? The Nirvana Sutra says that this sutra is the most venerable and supreme, are the other sutras not base and inferior? The Prajna Sutra says that this Dharma door is inconceivable, are the other Dharma doors not conceivable?' If these meanings are not understood, the previous doubts will arise again. The explanation says: 'To cross a great river, boats are the best. To gallop across a vast land, carriages and horses are the first. To live comfortably, palaces and pavilions are the best. Although the positions of water and land are different, and the suitability of movement and stillness are different, the myriad countries do not belong to only one person, and the nine provinces do not belong to only one land.' Therefore, boats painted with birds travel around without stopping, galloping steeds run without ceasing, and magnificent residences and bedrooms cannot be abandoned. In this way, boats have never not been the best, carriages and horses have never not been the first, and palaces and pavilions have never not been the best. Those who are confined to watery regions want to destroy the carriage when they get it; those who are dedicated to mountains and fields want to split the boat when they get it; those who do not leave their houses cannot distinguish the use of boats and carriages; those who are only thinking about traveling do not know the purpose of buildings. How can such people be talked to about the Way? Confucius said, 'To teach people to be loving, there is nothing better than filial piety; to teach people to be polite and obedient, there is nothing better than fraternal duty.' He also said, 'The model to follow is no greater than heaven and earth, and the manifestation of brightness is no greater than the sun and moon.' This also each follows its...
義以稱莫善也。以云莫大也。諸經言乎第一者。蓋亦從此而明歟。◎
十門辯惑論卷中 大正藏第 52 冊 No. 2111 十門辯惑論
十門辯惑論卷下
大慈恩寺沙門釋復禮撰◎
化佛隱顯門第九
稽疑曰。二月十五日。佛將涅槃。促純陀獻食。為滅時將至。又卻後三月正應此期。聖眾勸請佛云。當滅但佛無虛語。則此滅非虛。何為犢子梵志月餘方乃報。佛便似未滅。其故何哉。如其已滅。梵志不應遣報。如其未滅。不知滅在何時。其滅時之經。滅時之日。佇承高旨。可得聞乎(沙門復禮曰。涅槃云。犢子梵志。滿十五日得須陀洹果於娑羅林修行二法不久得阿羅漢。遣信報佛。入般涅槃月餘之言異乎。吾所聞也)。
辯惑曰。原夫佛陀以圓覺為義。涅槃以至寂為體。圓覺者。道無不窮理無不照。至寂者。累無不遣功無不忘。忘功而遣累。不可謂之有。照理而窮道。不可謂之無。然而有以無生無因有立。或虧其一必喪其兩。既至寂不可謂之有矣。而可謂之無乎。圓覺不可謂之無矣。而可謂之有乎。不可謂有而不無寂之極也。不可謂無而不有覺之妙也。恍兮惚兮若存若沒。窅兮冥兮不滅不生。夫生者法之始興也。滅者法之初謝也。初謝則本有今無。始興則本無今有。如
來非本無今有也。惡乎而謂生涅槃非本有今無也。惡乎而謂滅有生滅然後有始終。有始終然後有久近。有久近然後分歲月。生滅尚無矣。歲月何寄哉。故舍利問于沒生。居士詰而莫對。迦葉疑于壞滅。大師訶而後辯。是知解脫之理。涅槃之性。不可以生滅求。不可以有無取。子何乃以生滅心行而問涅槃實相歟。仁今問涅槃以時日。亦猶量虛空以尺丈。虛空無尺丈。不可以尺丈量。可以尺丈量非是虛空也。涅槃無時日。不可以時日定。可以時日定非是涅槃也。何者夫尺丈生於形質。時日本乎始終。無形質則無尺丈。無始終固無時日明矣。無而致問。何其迂哉。經云。夫如來者天上人中最尊最勝。豈是行耶。又云。如來身者是常住身。金剛之身則是法身。又云。非身是身不生不滅。又云。常法之中虛空第一。如來亦爾。壽命之中最為第一。富哉聖教。畫然妙理。自可悟之以真常。奚更疑之以生滅。惑曰。聞真常之義故。甘於夕死。聽涅槃之名。尚昧於朝徹。若如來常住不滅者。何故稱般涅槃耶。釋曰。涅槃有四種。子未聞無住之義歟。夫無住涅槃者。真如妙性為之體。大悲般若為之助。般若故不住生死。大悲故不住涅槃。不住涅槃故雖證而不取。不住生死故雖在而不著。證而不取故有感。所以即興在而不著。故無緣所以即
謝。斯則寂然不動形遍十方。澹爾無思智周萬物。應現不疲而寂滅。隱顯無恒而常住。豈若聲聞離苦永入無餘。緣覺厭身長辭有患。形同槁木遽已燒然。心類死灰曾微覺了。均絕聖之獨善。違博施之兼仁乎。故涅槃經云。我以久住大般涅槃。種種示現神通變化。又云。大般涅槃能建大義。斯無住涅槃之用也。豈乖真常之義哉。惑人又曰。涅槃之道若常者。何有雙林之事耶。釋曰。佛有三身之義矣。法身也。報身也。化身也。法身以性凈真如為之體。出纏被了為之義。報身以酬因果德為之性。冥真照俗為之業。化身以內依勝智為之本。外應群情為之相。法身猶虛空之性。云蒸則翳霧斂即明。其性本常矣。報身若乘空之日赫矣。高昇朗焉。大照其體恒在矣。化身如鑒水之影。沚清則現流濁乃昏。顯晦不恒往來無定。至若七蓮承足聖業肇而開圖。雙樹恬神能事終而息駕。其中或離經辯志晦明于幼學。或納采問名同塵於始禮。金輪至而羅七寶。朱鬣騰而出九重。縱神力而降魔兇邪革面。揚辯才而伏眾聖賢稽顙。一一國土處處分身。遍他方而不窮。盡未來而無替。斯皆應情之化。鑒水之影。也。亦何傷于涅槃常住之義夫惑人又曰。二身蘊粹而圓常。八相逐情而興廢。是則真為寂靜化是權遷。鶴林之事不無犢子之疑佇決。釋曰。向
【現代漢語翻譯】 現代漢語譯本：如此，便能達到寂然不動，形體遍佈十方；恬淡無思，智慧周遍萬物。應化顯現而不疲倦，同時又處於寂滅之中；隱沒與顯現沒有恒常，卻又是常住不變的。這豈是那些聲聞乘人，爲了脫離痛苦而永遠進入無餘涅槃所能比擬的？又豈是那些緣覺乘人，厭惡自身而長久告別有生之苦所能比擬的？他們的形體如同枯槁的樹木，迅速被焚燒；他們的心如同死灰，曾經的覺悟也變得微弱。他們都只顧自己修行的獨善其身，違背了廣施恩澤的兼濟天下的仁愛。所以《涅槃經》說：『我以久住大般涅槃，種種示現神通變化。』又說：『大般涅槃能建立偉大的意義。』這就是無住涅槃的作用啊！這怎麼會違背真常的意義呢？ 迷惑之人又說：『涅槃之道如果是常住的，為什麼會有雙林入滅這件事呢？』 解釋說：佛有三身的說法。即法身（Dharmakaya），報身（Sambhogakaya），化身（Nirmanakaya）。法身以自性清凈的真如（Tathata）為本體，以脫離纏縛、證得解脫為意義。報身以酬報因果功德為自性，以暗中契合真理、照亮世俗為事業。化身以內在依據殊勝智慧為根本，以外在適應眾生情感為表相。法身好比虛空的本性，云蒸騰則遮蔽，霧消散則光明，其本性本來就是常住的。報身好比乘空而行的太陽，光芒萬丈，高高昇起，明亮照耀，其本體恒常存在。化身如同鏡中之影，水清則顯現，水濁則昏暗，顯現與隱沒沒有恒常，往來也沒有定處。至於七朵蓮花承托佛足，開創聖業的開端；雙樹之下安然入滅，能做的事情終結而停止。其中或者有離經叛道，在幼年求學時就顯現出對經義理解的晦澀不明；或者有按照禮儀，在開始行禮時就如同凡人一樣納采問名。金輪出現而羅列七寶，硃紅色的鬃毛騰躍而出，超越九重天。縱使神力而降伏魔眾，兇惡邪佞之人也改變了面目；發揚辯才而降伏眾多聖賢，使他們稽首拜服。在每一個國土，處處都有佛的分身。遍及其他方世界而沒有窮盡，直到未來也沒有停止。這些都是應眾生之情而顯現的化身，如同鏡中的影子。這又有什麼妨礙涅槃常住的意義呢？ 迷惑之人又說：『報身和化身蘊含著純粹而圓滿的常住，而八相成道卻隨著世俗之情而興起和衰敗。這樣說來，真身是寂靜的，而化身是權宜的。佛陀在鶴林入滅這件事，不免讓人產生犢子部（Vatsiputriya）的疑惑，希望您能解釋清楚。』 解釋說：
【English Translation】 English version: Thus, one can achieve stillness and immobility, with the form pervading the ten directions; tranquil and without thought, with wisdom encompassing all things. Responding and manifesting without fatigue, while also being in Nirvana; concealment and appearance without constancy, yet eternally abiding. How can this be compared to those Sravakas (hearers), who seek to escape suffering and enter Nirvana without remainder forever? Or those Pratyekabuddhas (solitary realizers), who detest their bodies and bid farewell to the suffering of existence for a long time? Their forms are like withered trees, quickly burned; their minds are like dead ashes, with faint traces of awakening. They are all about their own solitary good, and violate the universal benevolence of broad bestowal. Therefore, the Nirvana Sutra says: 'I have long dwelt in the Great Nirvana, manifesting various supernatural powers and transformations.' It also says: 'The Great Nirvana can establish great meaning.' This is the function of non-abiding Nirvana! How can this violate the meaning of true constancy? The confused person also says: 'If the path of Nirvana is constant, why is there the event of entering Nirvana in the Sala Grove (twin sal trees)?' The explanation is: The Buddha has the meaning of the three bodies (Trikaya). Namely, Dharmakaya (the body of essence), Sambhogakaya (the body of enjoyment), and Nirmanakaya (the body of transformation). The Dharmakaya takes the self-nature pure Suchness (Tathata) as its essence, and takes the meaning of being free from entanglement and attaining liberation. The Sambhogakaya takes the rewarding of cause and effect merits as its nature, and takes the work of secretly conforming to the truth and illuminating the world as its business. The Nirmanakaya takes the inner reliance on supreme wisdom as its foundation, and takes the outer response to the emotions of sentient beings as its appearance. The Dharmakaya is like the nature of emptiness, clouds rise and obscure it, fog dissipates and it is bright, its nature is originally constant. The Sambhogakaya is like the sun riding in the sky, radiant, rising high, brightly illuminating, its body is constantly present. The Nirmanakaya is like the reflection in a mirror, clear water reflects it, turbid water obscures it, appearance and disappearance are not constant, coming and going have no fixed place. As for the seven lotuses supporting the Buddha's feet, initiating the beginning of the holy work; peacefully entering Nirvana under the twin trees, the things that can be done come to an end and stop. Among them, there are those who depart from the scriptures and rebel against their will, revealing obscurity in understanding the meaning of the scriptures in early schooling; or those who follow the etiquette, and at the beginning of the ceremony, they are like ordinary people, accepting betrothal gifts and asking for names. The golden wheel appears and lists the seven treasures, the crimson mane leaps out and surpasses the nine heavens. Even if divine power is used to subdue the demons, the fierce and evil people also change their faces; promoting eloquence and subduing many sages and virtuous people, causing them to bow their heads in submission. In every country, there are Buddhas' incarnations everywhere. Spreading to other worlds without end, and without stopping until the future. These are all manifestations of responding to the emotions of sentient beings, like the reflection in a mirror. What harm does this do to the meaning of Nirvana's constancy? The confused person also says: 'The Sambhogakaya and Nirmanakaya contain pure and perfect constancy, while the eight phases of Buddhahood arise and decay with worldly emotions. In this case, the Dharmakaya is tranquil, and the Nirmanakaya is expedient. The event of the Buddha entering Nirvana in the Crane Grove (Kusinara), inevitably raises doubts about the Vatsiputriya school (a Buddhist school that believed in the existence of a 'person' that is neither the same as nor different from the skandhas), and I hope you can explain it clearly.' The explanation is:
辯真化之不一。未明真化之不異。夫化佛者豈他歟。報身圓應之用也。報身者何哉。悲智所成之體也。悲以廣濟為理。智以善權為業。所以因時降跡隨物現身。身跡者用也。悲智者體也。體是其本用是其末。依體起用攝末歸本。欲求其異理可然乎。而乃定化體之權遷。異真身之寂靜。斯為未得矣。斯為未得矣。然此且明報身起化也。未明化身即法也。化身即法理微矣。還寄影喻而述焉。夫水中之日影也。不從外來不從內出。不此不彼不異不一不無其狀不有其質。倏焉而存忽焉而失。像著而動性虛而謐。執實者為妄。知妄者了實。日何謂也。日若從外來者。水外寧在乎。若從內出者。水內先有乎。若言在此者。于彼不見乎。若言在彼者。於此不睹乎。若言是異者。一見有二乎。若言是一者。二見豈一乎。若言是無者。於是可亡乎。若言是有者。求體曾得乎。謂其生生無所從。謂其滅滅無所往。不生矣不滅矣。性相寂然心言路斷。斯可謂見水影之實性也。見水影之實性者。可見化身實性也。見化身之實性者。則證法身之體也。故凈名經云。佛身者即法身也。又云。如自觀身實相觀佛亦然。般若云。若見諸相非相。則見如來。又云。離一切諸相。則名諸佛。引而申之類而長之。近取諸身遠取諸物。於何不寂滅。於何不清凈。
是以舉足下足。道場觸處而無盡。開眼閉眼。諸佛現前而不滅。故須菩提之宴坐常見法身。蓮華色之爭前。暫窺形相。迷悟之分優劣若此。豈可以有無生滅而見於化身哉。夫知劍者。忘其質器俟其光彩。識馬者。略其形色視其駿異。然後切玉似泥。一日千里。反是者。豈曰知劍識馬乎。鉆仰於法門。研精於佛事。亦猶於是矣。至若聞誕于右脅謂之生。化于北首謂之滅。坐于蓮花謂之有。焚于香木謂之無。此蓋尋常之流。雷同之見。亦何足以抂于高門歟。經云。持戒比丘不應于佛生有為想。若言有為則是妄語。又云。寧以利刀自割其舌。終不說言如來無常。又云。不可算數般涅槃時及不般涅槃若也。隨問而即對。逐事而同執。會經文之同別。定滅時之遠近。使二字智聾而不聞。八味口爽而常失。吁可畏矣。非所敢言。惑人率爾而興。喟然而嘆曰。前言之過也。駟不及舌也。嘗聞井蛙棲甃。莫辯括地之深。澤鷃槍榆。詎識垂天之廣。物既然矣。人亦有諸。至若涅槃四門不生不滅。佛身三種非一非異。比空性而難量。方水影而常妙。並得其所未得。聞其所未聞。而今而後奉之無斁。故知同凡偃臥示跡彌留。出自塵勞之情。何預金剛之體。體唯一相。始終不可措其詞。情也多端。前後不可齊其見。遍知示滅之日。梵志遣報之期
【現代漢語翻譯】 現代漢語譯本 抬起腳和放下腳，任何地方都是無盡的道場。睜開眼睛和閉上眼睛，諸佛都在眼前顯現而不消失。所以須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在宴坐時常見法身（Dharmakaya，佛的法性之身），蓮華色比丘尼（Utpalavarna，釋迦牟尼佛時期的比丘尼）爭先恐後，只是暫時窺見了佛的形相。迷惑和覺悟的差別如此之大，怎麼可以用有生有滅的觀念來看待佛的化身（Nirmanakaya，佛為度化眾生而顯現的應化之身）呢？ 懂得劍的人，會忘記劍的材質和形狀，而注重它的光彩和鋒利；認識馬的人，會忽略馬的形貌和顏色，而重視它的駿逸和非凡。這樣，切玉就像切泥一樣容易，一日能行千里。反之，又怎麼能說是懂得劍、認識馬呢？鉆研佛法，精進于佛事，也是同樣的道理。至於聽到在右脅出生就說是生，在北方去世就說是滅，坐在蓮花上就說是有，用香木焚燒就說是無，這都是尋常之人的雷同之見，又怎麼能用來反駁高深的佛法呢？ 經書中說，持戒的比丘不應該對佛產生有為（conditioned，因緣和合而生滅變化）的想法。如果說是有為，那就是妄語。又說，寧可用利刀割掉自己的舌頭，也終究不能說如來是無常的。又說，不可算數如來般涅槃（Parinirvana，佛陀的最終涅槃）的時間以及不般涅槃的情況。如果隨著別人的提問就立即回答，隨著事情的發生就固執己見，混淆經文的相同和不同之處，確定涅槃時間的遠近，使得『二字』（指『有』和『無』）的智慧變得遲鈍而聽不見，使得『八味』（指佛法的八種滋味）的口舌變得麻木而常常喪失，唉，真是可怕啊！ 我不敢妄言。迷惑之人輕率地發表意見，嘆息說：『我之前說錯了，說出的話就像奔跑的馬車一樣無法追回。』我曾經聽說井底的青蛙住在井壁里，無法分辨大地有多深；沼澤中的小鳥在榆樹上跳躍，怎麼能知道天空有多麼廣闊。事物既然是這樣，人也是如此。至於涅槃有四種門徑，即不生不滅；佛身有三種，即非一非異。佛的空性難以衡量，就像水中的倒影一樣奇妙。能夠得到他們未曾得到的，聽到他們未曾聽到的，從今以後恭敬地奉行佛法而沒有厭倦。所以要知道，佛陀像凡人一樣躺臥，示現彌留之際，都是出自塵世的感情，與金剛不壞之體無關。佛的法體只有一個相，始終無法用語言來表達；而世俗的感情卻有很多端倪，前後無法用相同的見解來衡量。遍知一切的佛陀示現滅度的日子，梵志（Brahmin，古印度婆羅門教的修行者）派人來報喪的時期。
【English Translation】 English version Lifting the foot and placing the foot, every place is an inexhaustible Bodhimanda (Bodhimanda, a place of enlightenment). Opening the eyes and closing the eyes, all Buddhas appear before you and do not disappear. Therefore, Subhuti (Subhuti, one of the ten great disciples of the Buddha, known for his understanding of emptiness) often sees the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) in meditation, and the Bhikkhuni Utpalavarna (Utpalavarna, a Bhikkhuni during the time of Shakyamuni Buddha) rushes to the front, only temporarily glimpsing the form of the Buddha. The difference between delusion and enlightenment is so great, how can you use the concept of birth and death to view the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha for the purpose of saving sentient beings)? One who understands the sword forgets its material and shape, and focuses on its brilliance and sharpness; one who knows the horse ignores its appearance and color, and focuses on its swiftness and extraordinariness. In this way, cutting jade is as easy as cutting mud, and one can travel a thousand miles in a day. Conversely, how can one be said to understand the sword or know the horse? Studying the Dharma and being diligent in Buddhist affairs is the same principle. As for hearing that he was born from the right side and saying it is birth, passing away in the north and saying it is death, sitting on a lotus flower and saying it is existence, and burning with fragrant wood and saying it is non-existence, these are all the same views of ordinary people, and how can they be used to refute profound Buddhist teachings? The scriptures say that a Bhikkhu who observes the precepts should not have conditioned (conditioned, arising and ceasing due to causes and conditions) thoughts about the Buddha. If it is said to be conditioned, then it is a false statement. It is also said that one would rather cut off one's own tongue with a sharp knife than say that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is impermanent. It is also said that the time of the Tathagata's Parinirvana (Parinirvana, the final Nirvana of the Buddha) and the situation of not entering Parinirvana cannot be calculated. If one answers immediately according to others' questions, and stubbornly adheres to one's own opinions according to the occurrence of events, confuses the similarities and differences of the scriptures, and determines the distance of the time of Nirvana, making the wisdom of 'two words' (referring to 'existence' and 'non-existence') dull and unable to hear, making the tongue of 'eight flavors' (referring to the eight flavors of the Dharma) numb and often lost, alas, it is truly terrifying! I dare not speak rashly. Deluded people make rash opinions and sigh, 'I was wrong before, the words spoken are like a running chariot and cannot be recovered.' I once heard that the frog at the bottom of the well lives in the well wall and cannot distinguish how deep the earth is; the small bird in the swamp jumps on the elm tree, how can it know how vast the sky is. Since things are like this, so are people. As for Nirvana having four gates, that is, neither birth nor death; the Buddha's body has three, that is, neither one nor different. The emptiness of the Buddha is difficult to measure, just like the reflection in the water is wonderful. Being able to obtain what they have not obtained, hearing what they have not heard, from now on respectfully practice the Dharma without weariness. Therefore, know that the Buddha lying down like a mortal, showing the moment of dying, all come from worldly emotions and have nothing to do with the indestructible body of Vajra (Vajra, diamond). The Dharma body of the Buddha has only one aspect, and it can never be expressed in words; but worldly emotions have many clues, and the same views cannot be used to measure them before and after. The day when the all-knowing Buddha manifested extinction, the time when the Brahmin (Brahmin, practitioners of ancient Indian Brahmanism) sent someone to report the funeral.
。存而不論置之莫答者。不亦以是乎。對曰然。子得之矣。余無所隱乎子矣。
聖王興替門第十
稽疑曰。輪王撫運之日化四天下。又說法花之時。輪王預聽。但兩儀開闢載籍詳焉。唯聞玉環西獻。豈見金輪東轉。雖緇素有殊而聞見無別。未悟輪王聖躬何為不至於此。若以乘虛來往非人所知。人既不知焉用王也。何不肆覲東后風伯前驅。寶馬共天馬爭飛。金輪與日輪競曜。千乘萬騎雜沓清漢之間。振鼓鳴蕭嘈囋丹霞之表。發號令撫煢厘。恤飢寒理冤滯。使軒羲之帝仰霄際以承風。堯舜之君望天衢而慕德。然後下碧空而朝萬國。乘白雲以禮百神。舉玉匱之仙樽。奏鈞天之廣樂。豈非聖王之盛事歟。又蚩尤作亂追風召雨。共工觸山傾天絕地。八年九潦。伊耆致昏墊之憂。鑠石流金。成湯有剪髮之厄。兩漢之末八埏雲擾。二晉之間萬方鼎沸。而王遠遊西域。無拯溺之心。遙視東方。無巡撫之意。為聖王者其若斯哉。遂使疑億兆之心。失人神之望。不知有王耶無王耶。控鐵圍而三十二相者。其道合然耶不合然耶。傾心遠聽佇聞嘉旨。
辯惑曰。夫以勾芒司春。不能于隆冬發煦。羲和馭日。未常于靜夜舒景。故若華照曜。將列宿而分時。蘭風披拂。與零霜而別候。寒溫甫爾也。昏旦頃焉也。而物既謝。不可以
【現代漢語翻譯】 現代漢語譯本：如果（對於我的提問）保持沉默，或者無法回答，不也是因為這個原因嗎？』回答說：『是的，您說對了。我沒有什麼可以對您隱瞞的了。』
聖王興替門第十
稽疑問道：『轉輪王統治天下的時候，教化四方，而且在宣講《法華經》的時候，轉輪王也參與聽法。但是，自從天地開闢以來，史書典籍對此記載詳細。只聽說西方進貢玉環，哪裡見過轉輪王在東方顯現？雖然出家和在家之人有所不同，但見聞應該沒有差別。我實在不明白轉輪王為何不降臨此地。如果說他是乘虛而來，凡人無法知曉，那麼人們既然不知道他的存在，又何必需要他來統治呢？為什麼不大大方方地覲見東方的君主，讓風伯在前面開路，寶馬與天馬一同飛馳，金輪與太陽一同閃耀？成千上萬的車輛和騎兵穿梭于清澈的銀河之間，敲鑼打鼓的聲音響徹雲霄。發佈號令，安撫孤獨的人，救濟飢寒的人，處理冤案積壓的案件，讓伏羲和軒轅這樣的帝王仰望天空來承接您的風範，讓堯舜這樣的君主仰望天上的道路來仰慕您的德行。然後從碧空降臨，朝見萬國，乘坐白雲來祭拜百神，舉起玉匣中的仙酒，演奏鈞天的廣樂。這難道不是聖王最盛大的事情嗎？而且，蚩尤作亂，呼風喚雨；共工撞擊不周山，導致天傾地陷，連續八年九次發生水災，伊耆氏為此感到憂慮；鑠石流金，成湯為此剪髮祈禱。東漢末年，天下大亂；西晉時期，四處戰火紛飛。而轉輪王卻在遙遠的西域遊歷，沒有拯救百姓於水火之中的心，遙望東方，也沒有巡視安撫百姓的意思。作為聖王，難道就是這樣嗎？』於是讓億萬百姓心生疑惑，失去了對人神的期望，不知道到底有沒有轉輪王。掌控鐵圍山，擁有三十二相的轉輪王，他的道理是符合實際情況的嗎？還是不符合實際情況呢？我傾聽遠方，期待聽到您的美好教誨。
辯惑回答說：『勾芒掌管春天，也不能在寒冬散發溫暖；羲和駕馭太陽，也不能在寂靜的夜晚展現光明。所以，若華的光芒照耀，是用來區分星辰的季節；蘭花的香氣飄拂，是用來區分冰霜的時節。寒冷和溫暖，只是短暫的現象；黑夜和白天，也只是瞬間的變化。而萬物一旦凋謝，就不能再
【English Translation】 English version: 'If remaining silent or being unable to answer is the case, isn't it because of this?' He replied, 'Yes, you have understood it. I have nothing to hide from you.'
Chapter Ten: The Rise and Fall of Sage Kings
Questioning Doubts: 'When the Wheel-Turning King governs the world, he transforms the four continents, and during the preaching of the Lotus Sutra, the Wheel-Turning King also participates in listening. However, since the beginning of heaven and earth, historical records detail this. We only hear of the Western presentation of jade rings, but where have we seen the Golden Wheel turning in the East? Although there are differences between the ordained and the laity, their perceptions should be the same. I truly do not understand why the Wheel-Turning King does not descend here. If he comes and goes in emptiness, beyond human knowledge, then if people do not know of his existence, what is the use of him ruling? Why not openly meet the Eastern monarchs, with the Wind God clearing the way, precious steeds racing with celestial horses, the Golden Wheel competing with the sun in radiance? Thousands of chariots and riders intermingling in the clear Milky Way, the sounds of drums and flutes resounding beyond the rosy clouds. Issuing commands, comforting the lonely, relieving the hungry and cold, resolving grievances and backlog cases, allowing emperors like Fuxi and Xuanyuan to look up to the sky to receive your influence, and monarchs like Yao and Shun to admire your virtue from the heavenly paths. Then descending from the azure sky to pay homage to all nations, riding on white clouds to worship the hundred deities, raising the immortal wine from the jade casket, and playing the grand music of Juntian. Wouldn't this be the grandest event for a sage king? Moreover, Chiyou caused chaos, summoning wind and rain; Gonggong struck Buzhou Mountain, causing the sky to collapse and the earth to shatter, with floods occurring nine times in eight years, causing Emperor Yi to worry; metal melted and flowed like liquid, causing Tang to cut his hair in prayer. At the end of the Eastern Han Dynasty, the world was in turmoil; during the Western Jin Dynasty, there was widespread warfare. Yet the Wheel-Turning King traveled in the distant Western Regions, without a heart to save the people from drowning, and gazing at the East, without the intention of inspecting and pacifying the people. Is this how a sage king should be?' Thus causing billions of people to doubt, losing hope in humans and deities, not knowing whether there is a Wheel-Turning King or not. The one who controls the Iron Ring Mountains and possesses the thirty-two marks, does his doctrine align with reality? Or does it not? I listen from afar, eagerly awaiting to hear your excellent teachings.
Discriminating Confusion replies: 'Goumang, who governs spring, cannot emit warmth in the depths of winter; Xihe, who drives the sun, cannot display light in the quiet night. Therefore, the radiance of Ruohua is used to distinguish the seasons of the stars; the fragrance of orchids is used to distinguish the times of frost. Cold and warmth are merely fleeting phenomena; darkness and light are merely momentary changes. Once things wither, they cannot
覆追。時未臻。不可以預睹。況乎今昔之遼哉。夫輪王之興也。七寶應圖十善裁化。鐵圍所界。君天下而光宅。金輪所游。大域中而利往。千馬伏軛。自空表而飛來。四龍守藏。從地中而踴出。寶田氣色。詎別於寒暑。珠柱光明。莫分于曉夜。家給人足俗阜時雍。下有知于上。上無事于下。至若孕質奇表卜年景歷。三十二相。不獨于日角珠衡。八十千齡。豈兼于畏神用教。雖巍巍矣蕩蕩矣。聖王之盛事矣。蓋是劫增之日。殊非壽減之辰。求古於今。聞其難得(按諸經論。三千國。土同時而成。成已住同時而壞。壞已空成住懷空各二十劫。如是循環終而復始。于住劫之中。從閻浮提人壽無量歲乃至八萬歲。其間有轉輪王出興焉。故俱舍論。輪王八萬上雜心論云。劫增輪王出矣)若乃庖羲結網黃帝垂衣。共工亂常蚩尤作暴。並望古非綿邈之代。形今是斯須之間。故皇王繼踵。不逢寶馬之巡狩。大盜排肩。莫遇神兵之戡剪。唐虞已下從而可知焉。來論云。佛說法花之時輪王預聽。釋曰。竊以聖人作萬物睹。諸佛興十方萃。是知四兵扈從。寧此界之飛皇。千子陪游。乃他方之聖帝。故彼經偈云。又千萬億國轉輪聖王至請原始要終。取其義矣。來論又云。兩儀開闢載籍詳焉。唯聞玉環西獻。豈見金輪東轉。釋曰。夫載籍之興本乎
書契。書契之作源乎易象。因三才而畫卦。布六位以重爻。澤上于天。后聖取而成則。鳥行於地。前哲像以為文。斯乃書契兆之於皇雄。文字成之於倉頡。故云。易之上古是曰羲爻。書之首篇不過堯典。載籍遠近昭然可明。而乃謂經史之文詳開闢之事。理不然矣。若博採圖牒傍存子記。則元神是巨靈所契。昆陵為大帝所居。華胥柱州依稀得其地。容成太上彷彿臻其道。而文物並闕而不論。聖政粗論而不備。但龍師已下之日淺。經誥盈車而未周。人皇已上之歲多。圖書數卷而便盡。以時比事。義可通乎。然則昔有聖王。金輪屢其東轉。近無哲后。玉環遂以西獻。人逐時而興替。物隨人而去來。取類虛舟異夫膠柱者矣。惑曰。若輪王但生於八萬歲時者。何故玉毫在家之日七寶咸臻。鐵輪當宇之辰百年已減。釋曰。有化而為瑞者。有假以為名者。化而為瑞。不君于萬國。假以為名。莫徴於七寶。故仙人相融金之質。必成十號之尊。如來記獻土之童。但王一分之地。鐵輪王之事未聞實錄矣(或曰佛記作輪王四分之。一者謂金輪王四分之一也。若然者鐵輪可非一輪王乎。但言作鐵輪王則明矣。何故。須言四分之一乎。夫輪王者降七寶之祥行十善之化何故。始行十惡終無七寶者乎)惑人又曰。皇王者所以理人也。人不自理。故立主
【現代漢語翻譯】 現代漢語譯本： 書契的產生源於《易經》的卦象。根據天、地、人三才來畫卦，分佈六個爻位來構成重卦。恩澤從天上降臨，後代的聖人取法而形成法則。鳥的足跡留在地上，古代的哲人模仿它而創造文字。這便是書契的開端，始於皇雄（指遠古時代），文字的完成，歸功於倉頡（黃帝的史官）。所以說，《易經》的遠古時代稱為伏羲畫卦，書的最早篇章不過是《堯典》。典籍記載的遠近都昭然明白。如果說經史文章詳細記載了開天闢地的事情，道理上是不對的。如果廣泛蒐集圖冊，廣泛參考諸子百家的記載，那麼元神是巨靈神所契合的，崑崙山是大帝所居住的地方，華胥氏、柱州（山名）依稀可以找到它們的地方，容成氏、太上老君彷彿達到了他們的境界。但是（這些）文物都被遺漏而不論及，聖人的政事粗略地論述而不完備。只是龍師（官名）以後的時間較近，經書典籍裝滿車子也還沒有完備；人皇（指遠古帝王）以前的年代久遠，圖書只有幾卷就記載完了。用時間來比擬事情，道理上可以行得通嗎？ 那麼，過去有聖明的君王，金輪王多次向東方轉生；近代沒有賢明的君主，玉環（指貢品）就向西方進獻了。人隨著時代而興盛或衰敗，事物隨著人而離去或到來。這就像取法於空船，不同於膠柱鼓瑟（比喻拘泥固執）。 有人疑惑說：『如果轉輪王只出生在人類壽命八萬歲的時候，為什麼玉毫（佛的象徵）在家的時候七寶就全部到來？鐵輪王統治天下的時候，人類壽命百年就已經減少？』 解釋說：『有變化而成為祥瑞的，有假借而成為名稱的。變化而成為祥瑞，不統治萬國；假借而成為名稱，無法驗證七寶。所以仙人相貌融合金的品質，必定成就十號（如來十種稱號）的尊貴。如來記述獻土的童子，只統治一分土地。鐵輪王的事情沒有聽說過真實的記載。』（或者說佛經記載輪王有四分之一。這指的是金輪王的四分之一。如果這樣說，那麼鐵輪王難道不是一個輪王嗎？只要說鐵輪王就明白了，為什麼一定要說四分之一呢？轉輪王降臨七寶的祥瑞，施行十善的教化，為什麼開始施行十惡最終卻沒有七寶呢？） 疑惑的人又說：『皇王之所以治理人民，是因為人民不能自己治理，所以才設立君主。』
【English Translation】 English version: The creation of written agreements originated from the hexagrams of the 'I Ching' (Book of Changes). They were based on the three realms of Heaven, Earth, and Humanity to draw hexagrams, and distributed six positions to form doubled lines. Grace descended from Heaven, and later sages adopted it to form rules. Bird tracks remained on the ground, and ancient philosophers imitated them to create writing. This was the beginning of written agreements, starting with Huang Xiong (referring to ancient times), and the completion of writing was attributed to Cangjie (the historian of the Yellow Emperor). Therefore, it is said that the ancient times of the 'I Ching' are called Fuxi drawing hexagrams, and the earliest chapter of the book is no more than the 'Yaodian' (Canon of Yao). The records of the classics, both near and far, are clearly understood. If it is said that the historical texts record the events of the creation of the world in detail, it is not reasonable. If you widely collect atlases and widely refer to the records of various philosophers, then the primordial spirit is what the giant spirit god is in harmony with, Kunlun Mountain is where the great emperor resides, and Huaxu and Zhuzhou (mountain name) can vaguely find their places, and Rongcheng and Taishang Laojun seem to have reached their realms. However, (these) cultural relics are all omitted and not discussed, and the affairs of the saints are roughly discussed and not complete. It is only that the time after the Dragon Master (official title) is relatively recent, and the scriptures and classics fill the car and have not yet been completed; the years before the Human Emperor (referring to ancient emperors) are long, and only a few volumes of books are recorded. Is it reasonable to compare things with time? Then, in the past, there were wise kings, and the Golden Wheel King was reborn to the east many times; in modern times, there are no wise monarchs, and the jade ring (referring to tribute) was offered to the west. People rise and fall with the times, and things leave and come with people. This is like taking the law from an empty boat, which is different from gluing the pillars and playing the zither (a metaphor for being rigid and stubborn). Someone doubts: 'If the Wheel-Turning King is only born when human life is 80,000 years old, why did the seven treasures all arrive when the jade hair (symbol of the Buddha) was at home? When the Iron Wheel King ruled the world, human life had already decreased by a hundred years?' The explanation is: 'There are changes that become auspicious, and there are borrowings that become names. Changes become auspicious, and do not rule all nations; borrowings become names, and cannot verify the seven treasures. Therefore, the appearance of immortals merges the quality of gold, and must achieve the nobility of the ten titles (ten titles of Tathagata). The Tathagata recorded the boy who offered the land, and only ruled a fraction of the land. The affairs of the Iron Wheel King have not heard of real records.' (Or it is said that the Buddhist scriptures record that the Wheel King has a quarter. This refers to a quarter of the Golden Wheel King. If so, then is the Iron Wheel King not a Wheel King? Just saying the Iron Wheel King is clear, why must you say a quarter? The Wheel-Turning King descends the auspiciousness of the seven treasures and implements the teachings of the ten virtues, why does he begin to implement the ten evils and ultimately have no seven treasures?) The doubter also said: 'The reason why the emperor governs the people is because the people cannot govern themselves, so a monarch is established.'
以理之。至如二十住劫之初八萬增年之極。俗淳和而有道。人樸略而無競。當斯時也。何用聖王哉。釋曰。三界受形。莫離於苦宅。六情對境。悉嬰于惑網。是非因而互反。善惡所以相攻。假令有頂地之高昇。三災不及。非想天之寂靜。四空為上。苦蘊猶其逼迫。使法尚以驅馳。況乎欲界之人哉。若也聞太古謂無為之極。稱遂初言有道之最。此蓋醉於巫咸耳。安知真諦之妙歟。
沙門復禮曰。言者所以出意。非意也。跡者所以明本。非本也。故大聖之垂教。或跡淺而本深。或為乖而意合。未得其門者。能無岐路乎。但不遠而復。斯則善矣。檀越曩構淳因福履遐而日用。今資異氣貞襟秀而天挺。藹君子之松柏。湛人倫之水鏡。文場翹楚。稱其雅論高才。學肆英髦。許其博聞強記。何其美矣。至若開邃鍵而探賾。振芳毫而討論。理尚違于得像。言將涉于非聖。若疑而敘意。異三子而何傷。若謗以為睽。載一車而可怪。然敬尋來翰云。晚披釋典捧卷竭誠。斯言讱乎。亦勤之至也。幸甚幸甚。貧道不涯賤質。濫齒玄門。若春露之輕滋。學慚瀉器。同秋螢之末景。業謝傳燈。夫以聞斯行諸。是仲尼之所釋。離乎畢矣。非有若之能對。況一乘妙義三藏微言者歟。涉兔未足以窮深。奔蜂豈期于化大。
於時大唐永隆二年
【現代漢語翻譯】 現代漢語譯本：用道理來分析。至於二十住劫的最初，人類壽命增至八萬歲的頂峰時期，民風淳樸和睦而有道德，人們誠實簡樸而沒有爭鬥。在那個時候，哪裡需要聖明的君王呢？釋迦牟尼回答說：『三界眾生承受形體，沒有誰能脫離痛苦的家宅；六根接觸外境，全都陷入迷惑的羅網。是非因此互相顛倒，善惡因此互相攻擊。即使是有頂天（Akanistha，色界頂天）那樣高的地方，也無法避免三災；即使是非想非非想處天（Neither perception nor non-perception，無色界頂天）那樣寂靜的地方，也以四空定為最高境界，但苦惱仍然逼迫著他們。這使得佛法尚且要奔波救度，更何況是欲界的人呢？如果有人聽到太古時代就說那是無為的極致，稱讚遂初時代是有道的最好時期，這大概是沉醉於巫咸（古代的巫師）的說法罷了，哪裡知道真諦的奧妙呢？』 沙門復禮說：『言語是用來表達思想的，但它不是思想本身；足跡是用來指明道路的，但它不是道路本身。所以大聖人的教誨，有時表面淺顯而內涵深刻，有時表面乖謬而意義相合。沒有掌握正確方法的人，怎麼能不走上歧途呢？只要不走太遠而能返回正道，那就是好的。施主您過去積累了純正的善因，福運長遠而日益增長；現在稟賦了奇異的氣質，品格貞潔而天生秀美。您就像君子中的松柏一樣高潔，又像人倫中的明鏡一樣清澈。在文章的領域裡是傑出的人才，人們稱讚您雅正的言論和高超的才華；在學習的場所里是優秀的青年，人們稱許您廣博的見聞和強大的記憶力。這是多麼美好啊！至於您想要打開深奧的鎖鑰來探索深奧的道理，揮動筆尖來討論精微的問題，但道理有時會與現象相違背，言語有時會涉及不合聖人的教誨。如果因為疑惑而陳述自己的想法，那與孔子的弟子曾點、子路、冉有三人又有何妨？如果因為誹謗而認為是不合常理的，那就像用一輛車來裝載它一樣令人奇怪。然而，我恭敬地拜讀您的來信，信中說您晚上研讀佛經，捧著書卷竭盡誠意。這些話是謹慎的嗎？也是勤奮到了極點啊！真是太好了，太好了。貧僧我不衡量自己低賤的資質，濫竽充數地進入佛門。我的學識就像春天的露水一樣微薄，慚愧得像倒瀉的器皿一樣空空如也；我的事業就像秋天的螢火蟲一樣短暫，慚愧得像熄滅的燈火一樣無法傳承。至於聽到就去實行，這是仲尼（孔子）所解釋的；離開就結束了，這不是有若（孔子的弟子）所能回答的，更何況是一乘（Ekayana，佛教的最高教義）的妙義和三藏（Tripitaka，佛教的經典）的精微語言呢？兔子涉水不足以窮盡深淵，奔跑的蜜蜂又怎麼能期望化成大鵬呢？』 當時是大唐永隆二年。
【English Translation】 English version: Analyze it with reason. As for the beginning of the twenty dwelling kalpas, the extreme of the eighty thousand years of increasing lifespan, the customs were pure and harmonious with morality, and the people were simple and without competition. At that time, what need was there for a sage king? Shakyamuni replied: 'The beings in the Three Realms receive forms, and none can escape the house of suffering; the six senses face objects, and all are caught in the net of delusion. Right and wrong therefore reverse each other, and good and evil therefore attack each other. Even if it is as high as the Akanistha Heaven (the highest heaven in the Realm of Form), the three disasters cannot reach it; even if it is as tranquil as the Heaven of Neither Perception Nor Non-Perception (the highest heaven in the Realm of Formlessness), with the Four Formless Realms as the highest, suffering still presses upon them. This makes the Dharma still have to rush to save them, let alone the people in the Realm of Desire? If someone hears that the ancient times were the ultimate of non-action, and praises the Sui Chu era as the best of morality, this is probably intoxicated with the words of Wu Xian (an ancient shaman), how can they know the wonders of the true meaning?' The Shramana Fu Li said: 'Words are used to express thoughts, but they are not the thoughts themselves; traces are used to clarify the origin, but they are not the origin themselves. Therefore, the teachings of the great sage sometimes have shallow traces but deep origins, and sometimes they appear contradictory but the meaning is consistent. Those who have not grasped the correct method, how can they not go astray? But if they do not go too far and can return, then that is good. Benefactor, you have accumulated pure causes in the past, and your blessings are far-reaching and increasing daily; now you are endowed with extraordinary qualities, and your character is chaste and naturally beautiful. You are like the pine and cypress among gentlemen, and like a clear mirror in human relations. You are an outstanding talent in the field of literature, and people praise your elegant words and high talent; you are an excellent youth in the place of learning, and people praise your extensive knowledge and strong memory. How beautiful it is! As for you wanting to open the profound lock to explore the profound principles, and waving the tip of your pen to discuss subtle issues, the principles may sometimes contradict the phenomena, and the words may sometimes involve teachings that are not in accordance with the saints. If you express your thoughts because of doubt, what harm is there compared to the three disciples of Confucius, Zeng Dian, Zi Lu, and Ran You? If you consider it unreasonable because of slander, then it is as strange as loading it in a cart. However, I respectfully read your letter, which said that you study the Buddhist scriptures in the evening, holding the scrolls with all sincerity. Are these words cautious? They are also extremely diligent! How fortunate, how fortunate. This poor monk does not measure his humble qualities, and enters the Buddhist gate by chance. My knowledge is as thin as the spring dew, and I am ashamed to be as empty as a poured vessel; my career is as short as the autumn firefly, and I am ashamed to be as unable to pass on the lamp as an extinguished fire. As for hearing and practicing, this is what Zhong Ni (Confucius) explained; leaving is the end, this is not what You Ruo (a disciple of Confucius) can answer, let alone the wonderful meaning of the Ekayana (the supreme teaching of Buddhism) and the subtle words of the Tripitaka (the Buddhist scriptures)? A rabbit wading is not enough to exhaust the depths, and how can a running bee expect to transform into a roc?' At that time, it was the second year of Yonglong in the Great Tang Dynasty.
歲次辛巳孟秋之朔日也。
十門辯惑論卷下
權文學答書
弟子。權無二敬致書于大興善寺。禮法師侍者。昔菩薩之問如來斷幾生命。以佛速滅乃發斯言。豈有十地之人于聖起謗。但為理資索隱義在鉤深前致稽疑意亦如此。且宣尼將聖之德。尚問老聃。慈氏次佛之尊。猶詢師利。況以下愚之蔽披上聖之文。千門萬戶觸涂多惑。所以罄肝膽露昏曚竭鄙誠請高德。遂引三車之駕開八正之涂。續晨鳧之足鑿混沌之竅。百年之疑一朝頓盡。方當永遵覺路長悟迷源爇煩惱之薪餐涅槃之飯。請事斯語以卒餘年。謹遣尺書敢謝不敏弟子權無二和南。
【現代漢語翻譯】 現代漢語譯本：時值辛巳年孟秋首日。
《十門辯惑論》卷下
權文學的答書
弟子權無二恭敬地致書于大興善寺禮法師侍者。昔日菩薩問如來斷了幾條生命，因為佛將迅速涅槃才說了這樣的話。難道會有十地菩薩對聖人起誹謗嗎？只是爲了探究深奧的道理，意義在於鉤取深邃的含義，之前產生疑問也是如此。況且孔子以將聖人作為自己的道德榜樣，尚且要問老聃。彌勒菩薩是僅次於佛的尊者，還要詢問文殊師利菩薩。更何況以我等下愚之人的淺薄，來解讀上聖的經文，千門萬戶，接觸到的地方都會產生迷惑。所以傾盡肝膽，暴露自己的昏昧無知，竭盡鄙陋的誠意，請教高尚的德行。於是您引導我們乘坐三車之駕，開闢通往八正道的道路，接續晨鳧的足跡，鑿開混沌的竅穴。百年的疑惑，在一天之內全部消除。我等應當永遠遵循覺悟之路，長久地領悟迷惑的根源，焚燒煩惱的薪柴，餐食涅槃的飯食。請允許我用這些話來結束我的餘生。謹此派遣這封簡訊，冒昧地感謝您的不敏。弟子權無二合十敬禮。
【English Translation】 English version: It was the first day of Mengqiu in the Xin Si year.
Treatise on Discerning Doubts Through Ten Gates, Volume 2
A Response from Quan Wenxue
Your disciple, Quan Wu'er, respectfully presents this letter to the attendant of the Dharma Master at Daxingshan Monastery. In the past, a Bodhisattva asked the Tathagata how many lives he had ended, speaking thus because the Buddha was about to enter Nirvana. How could a Bodhisattva of the Tenth Ground slander a sage? It was merely to explore profound principles, the meaning lying in extracting deep significance; the previous doubts arose in the same way. Moreover, Confucius, taking sages as his moral example, still inquired of Lao Dan. Maitreya Bodhisattva, second in honor only to the Buddha, still consulted Manjushri Bodhisattva. How much more so should I, a person of inferior wisdom, interpret the scriptures of the supreme sages, where myriad doors and households encounter confusion at every turn. Therefore, I pour out my heart, expose my ignorance, and exhaust my humble sincerity to seek guidance from your noble virtue. Thus, you guide us to ride the three vehicles, open the path to the Eightfold Path, continue the footsteps of the morning duck, and chisel open the apertures of chaos. A hundred years of doubt are dispelled in a single day. We should forever follow the path of awakening, perpetually understand the source of delusion, burn the firewood of affliction, and partake of the meal of Nirvana. Please allow me to conclude my remaining years with these words. I humbly send this short letter, presumptuously thanking you for your lack of disdain. Your disciple, Quan Wu'er, palms together in reverence.