T52n2113_北山錄
大正藏第 52 冊 No. 2113 北山錄
No. 2113
北山錄序
錢唐沈 遼
始余欲聞內典。訪諸南屏梵臻法師。於是受斯錄焉。南屏云。往聞老師言。丁秘監(謂)酷愛其書。一見如不及至手傳其本。老師之言可信不疑者。丁公所述作多所自出也善乎。一乘以為宗。百家以為支。尋其支如涉江河隨地得宜。不得其源猶足以為多聞。況遂達其源乎。然其書出未久而世罕傳。能傳者莫不有名於時。而其傳者皆秘玩之以為資不肯廣也。余聞神清在元和時其道甚顯。為當世公卿所尊禮。從其學者至千人。而性喜述作。其出入諸經者或刪焉或益焉凡百餘卷。而斯錄獨發其所缊尤稱贍博。使世之學者盡得其書而達其源。何患不為神清乎。神清其名也。生大安山下。后居長平山陰。故謂之北山錄。惟賢大師先得蜀本。將傳諸好事者。請余敘其大方而刻之。因述南屏法師之言。以為首云。
熙寧元年五月十二日序
北山錄卷第一
梓州慧義寺沙門神清撰
西蜀草玄亭沙門慧寶注天地始第一聖人生第二法籍興第三真俗符第四合霸王第五至化第六宗師議第七釋賓問第八喪服問第九譏異說第十綜名理第十一報應驗第十二論業理第十三住持行第十四異學第十五外信
【現代漢語翻譯】 現代漢語譯本 《北山錄》序
錢塘 沈遼
起初我想了解佛典，便拜訪了南屏梵臻法師，並從他那裡得到了這部《北山錄》。南屏法師說，曾聽老師說丁秘監（指丁度）非常喜愛這本書，一見到就愛不釋手，親自抄錄。老師的話可信無疑。丁公的著述大多有所本。說得好啊，以一乘佛法為宗旨，以百家之說為分支。探尋這些分支，就像渡江河一樣，隨處都能找到適合自己的。即使沒有找到源頭，也足以成為博聞之人，更何況最終通達了源頭呢？然而，這本書問世不久，世間卻很少流傳。能夠傳抄的人，無不在當時享有盛名。而得到傳抄的人，都把它當作珍寶秘藏，不肯廣泛傳播。我聽說神清在元和年間，他的道法非常顯赫，受到當時公卿的尊敬和禮遇。跟隨他學習的人多達千人。他喜歡著書立說，對於經書的出入，有的刪減，有的增補，總共一百多卷。而這部《北山錄》尤其能闡發他所蘊含的精義，堪稱內容豐富廣博。如果世間的學者都能得到他的書，並通達其源，又何愁不能成為神清那樣的人呢？神清，是他的名字。生於大安山下，后居住在長平山陰，所以稱為《北山錄》。惟賢大師先得到了蜀本，打算傳給愛好佛法的人，請我敘述其大概內容並刊刻。因此我敘述南屏法師的話，作為序言的開頭。
熙寧元年五月十二日 序
《北山錄》卷第一
梓州慧義寺沙門神清 撰
西蜀草玄亭沙門慧寶 注天地始第一（天地初始）, 聖人生第二（聖人產生）, 法籍興第三（佛法興盛）, 真俗符第四（真諦俗諦相符）, 合霸王第五（合於霸道王道）, 至化第六（最高的教化）, 宗師議第七（宗師的議論）, 釋賓問第八（解釋賓客的提問）, 喪服問第九（關於喪服的提問）, 譏異說第十（譏諷不同的學說）, 綜名理第十一（綜合名相和義理）, 報應驗第十二（報應的驗證）, 論業理第十三（論述業的道理）, 住持行第十四（住持的修行）, 異學第十五（不同的學說）, 外信（對外宣傳）
【English Translation】 English version 'Preface to the Beishan Lu'
By Shen Liao of Qiantang
Initially, I desired to learn about the inner Buddhist scriptures. I visited the Dharma Master Fanzhen of Nanping and received this 'Beishan Lu' from him. Nanping said that he had heard his teacher say that Secretary Ding (referring to Ding Du) deeply loved this book. Upon seeing it, he cherished it and personally transcribed it. The teacher's words are undoubtedly trustworthy. Secretary Ding's writings largely have sources. Well said, it takes the One Vehicle (Ekayana) as its doctrine and the hundred schools as its branches. Seeking these branches is like crossing a river, where one can find what suits them in every place. Even without finding the source, it is enough to be a learned person, let alone reaching the source. However, this book has not been widely circulated since its publication. Those who can transmit it are all famous at the time. And those who receive the transmission treasure it as a valuable asset and are unwilling to spread it widely. I heard that Shenqing's doctrine was very prominent during the Yuanhe era, and he was respected and treated with courtesy by the ministers of the time. Up to a thousand people followed him to study. He liked to write and make statements, and he either deleted or added to the scriptures, totaling more than a hundred volumes. And this 'Beishan Lu' especially elucidates the essence he contains, and can be called rich and broad in content. If the scholars of the world could all obtain his book and reach its source, what worries would there be that they could not become like Shenqing? Shenqing is his name. He was born at the foot of Mount Daan and later lived in Changping Shanyin, hence the name 'Beishan Lu'. Only the virtuous Master first obtained the Shu version and planned to pass it on to those who love Buddhism, asking me to describe its general content and engrave it. Therefore, I narrate the words of Dharma Master Nanping as the beginning of the preface.
Written on the twelfth day of the fifth month of the first year of Xining
'Beishan Lu', Volume 1
Compiled by the Monk Shenqing of Huaiyi Temple in Zizhou
Commentary by the Monk Huibao of Caoxuan Pavilion in Western Shu: The Beginning of Heaven and Earth (the beginning of heaven and earth), The Birth of Sages (the birth of sages), The Rise of Dharma Texts (the rise of Buddhist scriptures), The Correspondence of Truth and Convention (the correspondence of ultimate truth and conventional truth), Combining Hegemony and Kingship (conforming to the way of the hegemon and the king), The Ultimate Transformation (the highest transformation), Discussions of Masters (discussions of masters), Explanations of Guest Questions (explanations of guest questions), Questions on Mourning Garments (questions about mourning garments), Criticizing Different Theories (criticizing different theories), Synthesizing Names and Principles (synthesizing names and principles), Verifying Retribution (verifying retribution), Discussing the Principles of Karma (discussing the principles of karma), The Practice of Abbots (the practice of abbots), Different Schools (different schools), External Faith (external faith)
第十六
天地始第一(明儒釋序天地開闢物象始興之事)
艾儒為儒奮于休聲(艾長也。老而有道時人所重曰艾。所謂刻意尚行離世異端有上古之風。此乃山谷之士。非常人所好者也。奮擊也。休美也)。群儒即而慕教焉(群眾也。即就也。以艾儒博識休美群儒就而習學者也。此評世教誨之道游居好學者之可慕焉)予小子或以宇宙權輿。再拜致懷者(予小子謙也。或疑也。宇宙天地也。權輿初始也。言我疑于天地初始開闢之事。再拜而伸及懷抱者也)艾儒曰。富哉問之也(富盛大也)吾知夫天地溟涬之人也(溟幸廣大無際混然未分之貌也)旦旦乎(旦旦明曉也。如言三辰昭昭也)居吾語汝(居坐也。起而致問故令復坐而示之)易有太極是生兩儀(鉤命決云。易有五太。一太易氣象未分也。二太初元氣萌也。三太始形之端也。四太素形變有質也。五太極形質已具也。從太極而生天地清濁兩儀也)厥初未兆。馮馮翼翼。澒澒洞洞。清濁一理。混沌無象(澒胡孔反。大水貌也。厥其也。淮南子云。天地未形馮馮翼翼洞洞灟灟。皆形象未分之謂也。混沌者未開通之貌也)殆元氣鴻蒙萌芽資始(殆及也。資助也。鴻蒙混元之氣也。莊子文)粵若盤古生乎其中。萬八千歲(天地未分。猶如雞子。清濁既兆。是曰兩儀。
清氣為天。濁氣為地。和氣為人。是為三才。然後盤古生乎其中。治萬八千歲矣)天地開闢。天日高一丈。地日厚一丈。盤古日。長一丈。頭極東。足極西。左手極南。右手極北。開目為曙。閉目為夜。呼為暑。吸為寒。吹氣成風雲吐。聲成雷霆(天地既開。天則日高一丈。地則日厚一丈。盤古四體極大。極盡也。曙明也)。四時行焉。萬物生焉。八纮九圍之大。其孰與多(八纮四方四角也。九圍九州。又八方中央)三皇五紀之尊。其孰與先也(三皇伏犧神農黃帝也五紀金木水火土也伏犧木紀神農火紀黃帝土紀金天金紀顓頊水紀以五行相生受命百代可知也)太古之時。燔黍擗豚。污樽抔飲。蕢桴土鼓(燔燒也。中古未有釜甑。擇米擗肉加於燒石之上而食之。污樽鑿地為樽也。抔音步侯反。手掬之也。蕢音塊。捊鼓杖也。以塊土為鼓杖也)冬則居塋窟。夏則居橧巢(寒則累土暑則聚薪柴居其上也)未有火化食。草木之實。鳥獸之肉。飲其血。茹其毛(文選茹謂啖食也)未有絲麻。衣以羽皮(此上古之時也)后聖有作。然後修火化之利(修治也)範金合土(鑄燒器用也)以為臺榭宮室戶牖。以炮以燔(加於火上)以烹(煮之鑊者)以炙(貫之火上)以為醴酪(蒸釀之也。酪酢酨也。酢音醋。酨音在。有本闕此一句)治其絲
【現代漢語翻譯】 現代漢語譯本： 清氣上升成為天，濁氣下沉成為地，和氣凝聚成為人，這就是所說的『三才』（天、地、人）。之後盤古就誕生在這其中，治理了一萬八千年。（天地開闢之後，）天每日昇高一丈，地每日增厚一丈，盤古也每日增長一丈。他的頭在最東方，腳在最西方，左手在最南方，右手在最北方。睜開眼睛就成為黎明，閉上眼睛就成為夜晚，呼氣就變成炎熱，吸氣就變成寒冷，吹出的氣形成風雲，吐出的聲音變成雷霆。（天地已經開闢，天就每日昇高一丈，地就每日增厚一丈，盤古的四肢也變得非常巨大，達到極限。曙，就是黎明的意思）。四季執行，萬物生長。廣闊無垠的八纮九圍（八纮指四方四角，九圍指九州，又指八方和中央），哪裡比得上它廣大？（三皇指伏羲、神農、黃帝，五紀指金、木、水、火、土。伏羲是木紀，神農是火紀，黃帝是土紀，金天是金紀，顓頊是水紀，以五行相生相剋的道理來接受天命，世代更替是可以預見的）。太古時代，人們燒烤黍米，劈開小豬，用簡陋的樽來盛酒，用手捧著飲用，用泥塊做的鼓槌敲擊泥土做的鼓。（燔，就是燒烤的意思。中古時代還沒有鍋和甑，人們就選擇米和肉，放在燒熱的石頭上烤著吃。污樽，就是鑿地為樽。抔，讀音為bó hóu，用手捧取的意思。蕢，讀音為kuài，鼓槌。用泥土塊做鼓槌）。冬天就住在洞穴里，夏天就住在用樹枝搭建的巢穴里。（寒冷的時候就堆積泥土，炎熱的時候就聚集柴火，住在上面）。那時還沒有用火燒煮食物的方法，人們吃草木的果實，鳥獸的肉，飲用它們的血，生吃它們的毛。（《文選》中說，茹就是吃的意思）。那時還沒有絲麻，人們用羽毛和獸皮做衣服。（以上是上古時代的情況）。後來的聖人出現，才開始利用火燒煮食物的好處，（修，就是治理的意思），熔化金屬，混合泥土，（用來鑄造燒煮的器物），建造臺榭、宮室、門窗，用炮的方式，用燔的方式（放在火上），用烹的方式（在鍋里煮），用炙的方式（用東西串起來在火上烤），用來製作醴酪（蒸釀的酒。酪，就是酸酨。酨，讀音為zài。有的版本缺少這一句）。治理蠶絲
【English Translation】 English version: The pure Qi (vital energy) became the sky. The turbid Qi became the earth. The harmonious Qi became humans. These are known as the 'Three Powers' (Heaven, Earth, and Humanity). Then, Pangu (the creator god in Chinese mythology) was born within them, governing for 18,000 years. (After the creation of Heaven and Earth,) the sky rose one zhang (a Chinese unit of length, approximately 3.3 meters) each day, the earth thickened one zhang each day, and Pangu also grew one zhang each day. His head was at the far east, his feet at the far west, his left hand at the far south, and his right hand at the far north. Opening his eyes became dawn, closing his eyes became night, exhaling became heat, inhaling became cold, his breath formed wind and clouds, and his voice became thunder. (Heaven and Earth having been created, the sky rose one zhang each day, the earth thickened one zhang each day, and Pangu's limbs became extremely large, reaching their limits. Dawn is the meaning of 'Shu'). The four seasons proceeded, and all things grew. The vastness of the Eight Directions and Nine Enclosures (Eight Directions refers to the four cardinal directions and four corners; Nine Enclosures refers to the nine provinces, also referring to the eight directions and the center), what can compare to its greatness? (The Three Sovereigns refer to Fuxi, Shennong, and Huangdi; the Five Epochs refer to metal, wood, water, fire, and earth. Fuxi was the Wood Epoch, Shennong was the Fire Epoch, Huangdi was the Earth Epoch, Jintian was the Metal Epoch, and Zhuanxu was the Water Epoch. The succession of dynasties can be foreseen through the principle of the Five Elements generating and overcoming each other). In the ancient times, people roasted millet, split open piglets, used crude zun (wine vessels) to hold wine, and drank by scooping with their hands, striking earthen drums with clay mallets. (Fan means roasting. In the middle ages, there were no pots or zeng (steamer), so people chose rice and meat, placing them on heated stones to roast and eat. Wu zun means digging the ground to make a zun. Pou, pronounced bó hóu, means scooping with the hand. Kui, pronounced kuài, means drum mallet. Using lumps of earth as drum mallets). In winter, they lived in caves, and in summer, they lived in nests built of branches. (When it was cold, they piled up earth; when it was hot, they gathered firewood and lived on top of it). At that time, there was no method of cooking food with fire; people ate the fruits of plants and trees, the meat of birds and animals, drank their blood, and ate their fur raw. (In the 'Wen Xuan', ru means to eat). At that time, there was no silk or hemp; people made clothes from feathers and animal skins. (The above is the situation in ancient times). Later sages appeared and began to utilize the benefits of cooking food with fire (Xiu means to manage), melting metal and mixing earth (to cast and burn utensils), building terraces, palaces, houses, doors, and windows, using the method of pao, using the method of fan (placing on fire), using the method of peng (cooking in a pot), using the method of zhi (skewering and roasting over fire), to make li lao (fermented wine. Lao is sour zuo. Zuo, pronounced zài. Some versions lack this sentence). Managing silk
麻以為布帛。以養生送死。以事鬼神焉。自太古至於今。年世不可勝紀。伏犧之後。凡四十餘萬年。變化財成。為君為臣。為人為民(民劣下之稱也)害益興亡(害損也)前儒志之(志記也)后儒承之。浩浩紛紛。未可一日而殫論也已矣(殫盡也。已上乃艾儒所敘天地開闢之事也)涪水之濱北山野夫背華離俗為日久矣(野夫謙也。神清字靈庾。姓章。綿州昌明縣人。兄弟三人出家。師次也。獨為穎拔。綿州開元寺法雲和尚即其師也。建中末卒于梓州惠義寺。撰法花玄箋十卷。釋氏年志三十卷。律疏要決十卷。語錄十卷。二眾初學儀並識心澄觀。俱舍決等論鈔共百餘卷)尚志于古而所知不博。率躬由道而至方是礙。爰在始學簉于鄉塾之末(塾學也。禮云。鄉有塾。黨有庠)聆儒風而悅之曰。大哉儒言。暨更業乎釋氏。涉其涯始。怖若河漢斷斷然無斁慊乎(暨及也。更改也。涯始畔岸也。莊子云。驚怖焉其河漢而無極也。斁厭慊恨也)若患聞之不早聞也曰何其曰乾竺聖人(乾竺天竺也。聖人佛也)云前劫既壞。天地已空。空而覆成。此劫方始(世界成住壞空各二十劫。自人壽十歲百年增一年。至八萬四千歲。卻百年減一年至十歲名一劫。如斯成住壞空共八十劫。週而復始也)。是時空有微風。風漸乎烈。居此界之下。寔為
【現代漢語翻譯】 現代漢語譯本： 用麻來製作布帛，用以供養生者、安葬死者，用以祭祀鬼神。自太古到如今，年代久遠不可勝數。伏羲之後，大約有四十多萬年，世間萬物變化產生，出現了君王、臣子，人民（人民是卑下的稱呼）。世間有危害和益處，有興盛和滅亡。之前的儒者記載了這些（志，是記載的意思），後來的儒者繼承了這些。浩浩蕩蕩，紛紛擾擾，不可能一天就完全論述清楚。到此為止（殫，是盡的意思。以上是艾儒所敘述的天地開闢之事）。
在涪水邊，北山的一個鄉野之人，背離繁華，遠離世俗已經很久了（野夫是謙稱。神清，字靈庾，姓章，是綿州昌明縣人。兄弟三人出家，是師父的第二位弟子，唯獨他最為傑出。綿州開元寺的法雲和尚就是他的師父。在建中末年去世于梓州惠義寺。撰寫了《法華玄箋》十卷，《釋氏年志》三十卷，《律疏要決》十卷，《語錄》十卷，《二眾初學儀》以及《識心澄觀》、《俱舍決》等論的註解，共一百多卷）。他崇尚古代的學問，但所知不廣博；他遵循正道，但認為達到目標有阻礙。當初開始學習時，只是在鄉村私塾的末尾（塾，是學校的意思。《禮記》說，鄉有塾，黨有庠），聽到儒家的風氣而感到喜悅，說：『儒家的話真是偉大啊！』等到後來改行研究佛法，涉獵其中的邊緣，開始感到恐懼，好像面對天河一樣，茫然不知所措，沒有厭倦和遺憾（暨，是及的意思，更改的意思。涯始，是邊岸的意思。《莊子》說，『驚恐于那無邊無際的天河』。斁，是厭倦的意思，慊，是遺憾的意思）。好像擔心聽聞佛法太晚了，說：『為什麼說乾竺（乾竺，就是天竺，也就是印度。聖人，指佛）的聖人說，前一個劫數已經壞滅，天地已經空無一物，空無之後又重新形成，這個劫數才剛剛開始（世界有成、住、壞、空四個階段，各二十劫。從人壽十歲時每百年增加一歲，直到八萬四千歲，然後每百年減少一歲，直到十歲，這叫做一劫。這樣成、住、壞、空四個階段共八十劫，週而復始）。那時，空中有微風，風漸漸變得猛烈，位於這個世界的下面，實際上是……』
【English Translation】 English version: They use hemp to make cloth, to support the living, bury the dead, and to serve ghosts and spirits. From ancient times to the present, the years are too numerous to count. After Fuxi, there have been more than 440,000 years, with changes and creations, resulting in rulers, ministers, and the people (the term 'people' is a derogatory term). There are harms and benefits, prosperity and decline. Previous Confucians recorded these (to record), and later Confucians inherited them. Vast and chaotic, it is impossible to discuss them all in one day. That's all (to exhaust. The above is what Ai Ru narrated about the creation of heaven and earth).
By the Fu River, a rustic man from the Northern Mountains has long abandoned prosperity and distanced himself from worldly customs (rustic man is a humble term. Shenqing, styled Lingyu, surnamed Zhang, was from Changming County, Mianzhou. Three brothers became monks, and he was the second disciple of the master, uniquely outstanding. The monk Fayun of Kaiyuan Temple in Mianzhou was his master. He passed away at Huiyi Temple in Zizhou at the end of the Jianzhong era. He wrote ten volumes of 'Annotations on the Lotus Sutra,' thirty volumes of 'Annals of Buddhist History,' ten volumes of 'Essential Decisions on Vinaya Commentaries,' ten volumes of 'Sayings,' 'Initial Rituals for the Two Assemblies,' and commentaries on 'Mind Observation' and 'Abhidharma-kosa,' totaling over a hundred volumes).
He admires ancient learning but lacks extensive knowledge; he follows the path but finds obstacles to reaching the destination. When he first began studying, he was at the end of the village school (school. The Book of Rites says, 'A village has a school, a party has a xiang'), hearing the Confucian atmosphere and rejoicing, saying, 'The words of Confucianism are truly great!' Later, he changed his profession to study Buddhism, venturing into its periphery, and began to feel fear, as if facing the Milky Way, at a loss, without weariness or regret (to reach, to change. The edge, the shore. Zhuangzi says, 'Terrified by the boundless Milky Way.' To be tired of, to regret). As if worried about hearing the Dharma too late, he said, 'Why do the sages of Qianzhu (Qianzhu is Tianzhu, that is, India. The sage refers to the Buddha) say that the previous kalpa has been destroyed, heaven and earth are empty, and after emptiness, it is reformed, and this kalpa has just begun (the world has four stages: formation, existence, destruction, and emptiness, each lasting twenty kalpas. From the age of ten, one year is added every hundred years until eighty-four thousand years, then one year is subtracted every hundred years until ten years old, this is called one kalpa. Thus, the four stages of formation, existence, destruction, and emptiness total eighty kalpas, repeating endlessly). At that time, there was a gentle breeze in the void, the wind gradually became fierce, located below this world, it is actually...'
風輪(烈猛也。寔是也。立世阿毗曇論云。世界空二十劫后將成。乃有毗嵐風鼓之而為風輪。最居其下厚九億六萬由旬。廣十二億三千四百五十由旬也)大云升空。降雨如軸。積彼風輪之上結為水輪。水輪最上堅凝為金。如乳停膜。是為金輪(地下一億六萬。真金所成。上餘八萬。金銀銅鐵等七界雜成。俱舍論云。水輪轉堅。如乳凝冷也)三輪既成。雨自空飛霔金輪上。既廣且厚(雨渧如車軸。晝夜不息。猶如河瀉。無數千年。水厚二億四萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬)風擊此水。清濁異質。為梵世為空居(有風名攝持吹令世界成。又有風名旋圓起成東西二州。復有風名琵琶起成南州。復有風名四方四角起成北州。初成梵世。由宿因緣梵王住處如一四天下大。是時梵王生此。梵子亦生也。欲界六天猶如夢覺。俄思往事。爾時諸天結群遍滿案行。咸作是言。昔日此處有須彌山善見城惡口園等。如是皆憶也)為寶石。為山海。為土地。為宮室。品物惟錯(若風成山次第而上。山則有頂。若風起或正或傍。山相或平或聳大地。山川平凹巖洞穿穴。皆由風勢不同也。品類也。錯雜也)區域肇成。上界諸天死者下生。體有飛光。足若御云。不飲不食。年期無數(有天舍報于中受生。復有天
【現代漢語翻譯】 現代漢語譯本 風輪（烈猛也。寔是也。《立世阿毗曇論》云：世界空二十劫后將成，乃有毗嵐風鼓之而為風輪，最居其下，厚九億六萬由旬，廣十二億三千四百五十由旬也）大云升空，降雨如軸，積彼風輪之上，結為水輪。水輪最上堅凝為金，如乳停膜，是為金輪（地下一億六萬，真金所成，上餘八萬，金銀銅鐵等七界雜成。《俱舍論》云：水輪轉堅，如乳凝冷也）。 三輪既成，雨自空飛，霔金輪上，既廣且厚（雨滴如車軸，晝夜不息，猶如河瀉，無數千年，水厚二億四萬由旬，廣十二億三千四百五十由旬，週迴三十六億一萬三百五十由旬）。風擊此水，清濁異質，為梵世為空居（有風名攝持，吹令世界成；又有風名旋圓，起成東西二州；復有風名琵琶，起成南州；復有風名四方四角，起成北州。初成梵世，由宿因緣，梵王住處如一四天下大。是時梵王生此，梵子亦生也。欲界六天猶如夢覺，俄思往事。爾時諸天結群遍滿案行，咸作是言：『昔日此處有須彌山(Mount Sumeru) 、善見城(Sudarsana City) 、惡口園(evil speech garden) 等。』如是皆憶也），為寶石，為山海，為土地，為宮室，品物惟錯（若風成山，次第而上，山則有頂；若風起或正或傍，山相或平或聳大地。山川平凹，巖洞穿穴，皆由風勢不同也。品類也，錯雜也）。 區域肇成，上界諸天死者下生，體有飛光，足若御云，不飲不食，年期無數（有天舍報于中受生，復有天）
【English Translation】 English version The wind wheel (fierce and strong. It is real. The Abhidharma of Establishing the World says: After the world is empty for twenty kalpas, it will be formed. Then there is a violent wind blowing to form the wind wheel, which is at the very bottom, with a thickness of 96 million yojanas and a width of 1.2345 billion yojanas). Great clouds rise into the sky, and rain falls like axles, accumulating on top of the wind wheel, congealing into a water wheel. The uppermost part of the water wheel solidifies into gold, like a film on milk, which is the gold wheel (16 million yojanas below the ground, made of pure gold, with the remaining 80,000 yojanas composed of seven realms such as gold, silver, copper, and iron. The Abhidharmakośabhāṣya says: 'The water wheel turns solid, like milk congealing in the cold'). Once the three wheels are formed, rain flies from the sky, pouring onto the gold wheel, which is both wide and thick (raindrops are like cart axles, ceaselessly day and night, like a river pouring, for countless thousands of years, the water is 24 million yojanas thick, 1.2345 billion yojanas wide, and 3.6135 billion yojanas in circumference). The wind strikes this water, and the pure and impure substances differentiate, forming the Brahma world as an empty dwelling (there is a wind called Samgraha that blows to form the world; there is also a wind called Samyarata that rises to form the eastern and western continents; there is also a wind called Pipa that rises to form the southern continent; there is also a wind called Chaturastra that rises to form the northern continent. The Brahma world is first formed, due to past causes, the dwelling of Brahma is as large as one four-world system. At that time, Brahma is born here, and the Brahma's sons are also born. The six heavens of the desire realm are like a dream awakening, suddenly thinking of past events. At that time, the gods gather in groups, filling the land, and all say: 'In the past, this place had Mount Sumeru (須彌山), Sudarsana City (善見城), evil speech garden (惡口園), etc.' Thus, they all remember), forming gemstones, mountains and seas, land, and palaces, with various objects intermingled (if the wind forms a mountain, rising in order, the mountain will have a peak; if the wind rises straight or sideways, the mountain's appearance will be flat or towering. The plains and depressions of mountains and rivers, the caves and holes, are all due to different wind forces. Categories, also mixed). Regions are initially formed, and gods from the upper realms die and are reborn below, their bodies having flying light, their feet like riding clouds, not drinking or eating, their lifespans countless (some gods relinquish their rewards and are reborn in the middle, and some gods)
人壽終生四天下受人道生。是時諸人喜樂為食。依喜樂住意生化身。自然光明安樂而住。飛空中行。是時日月未出於世。星宿未有。晝夜不分。未辨年歲。無男女父母姓字等事)洎乎地味如飴地皮孔甘林藤流芳香稻發滋(是時大海乍增乍減。開川源路水所減處。有地肥出。大甘美味。生長覆地。色香觸味可愛具足如細蜂蜜。復有地皮。人皆食之。地皮盡已次食林藤。林藤盡已有自然粳稻。香味充滿也)食此四者災乎其身。其體堅重。其光隱沒。日月星辰從茲見矣(時有一人。嗅此地肥香味。起欲著心。指捻大味。嗅而嘗之。知其甘美。餘人相效。良由地味身稍堅重。不能飛行。身光失沒。既失光已。世界黑暗。遂生日月乃出星辰遂著)蠲穢導氣。人道成焉(蠲除也。明也。有大小不凈之事。導氣有男女欲染之事也)。忿吝既萌。愛慾是興。有父子焉(忿嗔也。吝慳貪也。由有愛吝遂起貪。為人所侵。則嗔由此。顏容醜陋。福德鮮少。神通則失矣)有君臣焉。畫野分邦。列國興焉。我疆我里。貨殖阜焉。閑邪討罪。刑辟立焉(閑防也。辟法也。此皆建國之本也)。自此閻浮提(則有州之地。因閻浮樹以立名也)。至於百億閻浮提。自此四天下至於百億四天下(東弗毗提利養勝故。西牛貨州用牛貨易也。北爵丹越心直善故
【現代漢語翻譯】 現代漢語譯本 人壽終結后，會轉生到四大部洲的人道中。那時的人們以喜悅為食物，依靠喜悅而安住，以意念化生身體，自然有光明，安樂地居住，能在空中飛行。那時日月還沒有出現於世，星宿也沒有，沒有晝夜之分，沒有年歲的概念，沒有男女、父母、姓氏等等事情。 後來，地味像飴糖一樣出現，還有地皮、孔甘、林藤，散發著芳香的稻米開始生長。（那時大海時而上漲時而消退，開闢出河川的源頭和道路，水退去的地方，有肥沃的土地出現，土地上有甘甜美味的東西生長覆蓋，顏色、香味、觸感、味道都可愛而完備，像細膩的蜂蜜。又有地皮出現，人們都吃它。地皮吃完后，接著吃林藤。林藤吃完后，就有了自然生長的粳稻，香味充滿。） 吃了這四種東西，災禍就降臨到他們身上。他們的身體變得堅硬沉重，他們的光芒隱沒。日月星辰從此顯現。（當時有一個人，聞到這地肥的香味，生起貪著的念頭，用手指捏起一塊品嚐，知道它甘甜美味。其他人也紛紛效仿。由於地味的緣故，身體漸漸變得堅硬沉重，不能飛行，身上的光芒消失。既然失去了光芒，世界就變得黑暗，於是日月出現，星辰也隨之顯現。） 排泄污穢，引導氣息，人道就形成了。（蠲除，是排泄的意思，也指明了有大小便不凈的事情。導氣，是指男女之間有情慾的事情。） 忿怒和吝嗇的念頭萌生，愛慾也隨之興起，於是就有了父子關係。（忿，是嗔怒的意思。吝，是慳貪的意思。由於有了愛和吝嗇，就產生了貪慾。因為被人侵犯，就產生了嗔怒。由此，容貌變得醜陋，福德變得稀少，神通也就失去了。） 有了君臣關係，劃分田野，分封邦國，列國興起。有了『我的疆界』和『我的里巷』的概念，商業也開始繁榮。有了防止邪惡、討伐罪過的行為，刑法也隨之建立。（閑，是防止的意思。辟，是法律的意思。這些都是建立國家的基礎。） 從此閻浮提（ Jambudvipa ）（指有州的地方，因為閻浮樹而得名）。直到百億個閻浮提。從此四大部洲直到百億個四大部洲（東弗毗提（ Purva-videha ）因為資生富饒而殊勝，西牛貨州（ Aparagodaniya ）用牛來交易，北俱盧洲（ Uttarakuru ）因為心地正直善良的緣故）。
【English Translation】 English version When the lifespan of beings ends, they are reborn in the human realm of the four continents. At that time, these beings subsist on joy, dwell in joy, are born through intention, possess natural radiance, live in happiness, and travel through the air. At that time, the sun and moon have not yet appeared in the world, nor have the stars. There is no distinction between day and night, no concept of years, and no matters of male and female, parents, or surnames. Later, the essence of the earth appears like honey, along with earth-skin, Kongama, and forest vines, and fragrant rice begins to grow. (At that time, the great sea sometimes increases and sometimes decreases, opening up the sources and paths of rivers. Where the water recedes, fertile land appears, producing sweet and delicious things that cover the ground, with colors, fragrances, textures, and tastes that are lovely and complete, like fine honey. There is also earth-skin, which people all eat. After the earth-skin is exhausted, they next eat forest vines. After the forest vines are exhausted, there is naturally growing glutinous rice, filled with fragrance.) Eating these four things, misfortune befalls their bodies. Their bodies become hard and heavy, and their radiance disappears. From this point on, the sun, moon, and stars become visible. (At that time, one person smells the fragrance of this earth-essence and develops a desire for it. He picks up a large piece and tastes it, knowing its sweetness and deliciousness. Others follow his example. Because of the earth-essence, their bodies gradually become hard and heavy, and they cannot fly. Their bodily radiance is lost. Since they have lost their radiance, the world becomes dark, and then the sun and moon appear, and the stars also manifest.) Eliminating impurities and guiding the breath, the human way is formed. (Eliminating means excretion, also indicating the matters of major and minor impurities. Guiding the breath refers to matters of desire between men and women.) Thoughts of anger and stinginess arise, and desires also arise, and thus there are father-son relationships. (Anger means wrath. Stinginess means miserliness and greed. Because of love and stinginess, greed arises. Because of being violated by others, anger arises. From this, appearances become ugly, merit becomes scarce, and supernatural powers are lost.) There are ruler-subject relationships, fields are divided, and states are established. The concept of 'my territory' and 'my neighborhood' arises, and commerce begins to flourish. There are actions to prevent evil and punish crimes, and laws are established. (Preventing means guarding. Law means legislation. These are all the foundations for establishing a country.) From this Jambudvipa (Jambudvipa) (referring to the land with provinces, named after the Jambudvipa tree). Up to hundreds of millions of Jambudvipas. From this four continents up to hundreds of millions of four continents (Purva-videha (Purva-videha) in the east is superior because of its abundant resources, Aparagodaniya (Aparagodaniya) in the west uses cattle for trade, and Uttarakuru (Uttarakuru) in the north is because of its upright and virtuous heart).
。此四州天下也)。距大鐵圍山(距至也。以鐵圍山繞之也)。皆同此時成。為一大聖之寰宇也(此大千世界同爲一佛王化之境也)。至若人壽漸減。減至於十。減而復增。增至八萬。初二萬歲有鐵輪王。次四萬歲有銅輪王。次六萬歲有銀輪王。后八萬歲有金輪王。如此統一閻浮提。至於二三四天下也(鐵輪王統一天下。銅二天下。銀三天下。金統四天下也)。今賢劫第九減也(賢劫千佛出。今當第九減劫也)。餘十一劫可知也。於一減末。三十饑饉。二十疾疫。十歲刀兵作矣。是為小三災矣(減至三十歲有饑饉災。七年七月七日。由漫風起吹其方所。令時節失度穀米不成也。至二十歲有疾疫災。由惡鬼神損害於人七月七日也。至十歲時有刀兵災。于相殺害。唯有刀杖以自莊嚴。七日七夜而止)。劫既壞矣(世界欲壞。諸天變身似犀。晝夜三宣告令令修無覺定。最為妙樂。于壽終之後生勝光天。后七日輪起于空時大地須彌皆發火焰。俱時洞燃以其熱故吸下水輪水如蘇油一切皆盡)。火災洞乎九天(九天欲界六天並初禪三天也)。旋嵐蕩乎三禪(旋嵐風名蕩盡也。風災至遍凈天也)。水則湯湯然於焉其間矣(湯音傷。水流貌。水災至二禪故云其間。七度火災一度水災。七度水災一度風災)。萬化既盡。自壞之空(壞二十
{ "translations": [ "現代漢語譯本", '（這）是四大部洲（指東勝身洲、南贍部洲、西牛賀洲、北俱盧洲）的天下。距離大鐵圍山（指被鐵圍山環繞的地方）。都在同一時間形成，成為一個大聖者的宇宙（指大千世界同爲一個佛陀教化的境界）。至於人的壽命逐漸減少，減少到十歲，減少之後又增加，增加到八萬歲。最初二萬歲時有鐵輪王（Chakravarti）（統治者），其次四萬歲時有銅輪王（統治者），其次六萬歲時有銀輪王（統治者），最後八萬歲時有金輪王（統治者）。這樣統一閻浮提（Jambudvipa）（南贍部洲），乃至二、三、四個天下（鐵輪王統一一個天下，銅輪王統一兩個天下，銀輪王統一三個天下，金輪王統治四個天下）。現在是賢劫（Bhadrakalpa）（賢劫千佛出現）的第九個減劫。其餘十一個劫可以推知。在一個減劫的末期，有三十年的饑荒，二十年的瘟疫，十年的刀兵之災。這就是小三災（在減劫減少到三十歲時有饑饉之災，持續七年七個月七天，由於狂風吹起，使其方位的時節失調，穀物無法生長。減少到二十歲時有瘟疫之災，由於惡鬼神損害人類，持續七年七個月七天。減少到十歲時有刀兵之災，互相殘殺，只有刀杖用來裝飾自己，持續七天七夜）。劫數已經壞滅（世界將要壞滅時，諸天神變化成犀牛的樣子，日夜三次宣告，讓人修習無想定，這是最美妙的快樂，在壽命終結之後可以往生到勝光天（Abhasvara）。之後七天，太陽在空中升起，大地和須彌山（Sumeru）都燃起火焰，同時燃燒，因為熱的緣故，吸收下面的水輪，水像酥油一樣全部耗盡）。火災蔓延到九天（九天指欲界六天加上初禪三天）。旋嵐（風的名字）蕩盡三禪（指風災到達遍凈天（Subhakrtsna））。水則浩浩蕩蕩地在那裡（湯音傷，形容水流的樣子。水災到達二禪天，所以說在那裡。七次火災一次水災，七次水災一次風災）。萬物都已滅盡，自然壞滅為空（壞劫二十個小劫）。', 'English version', 'These are the four continents (Purva-videha, Jambudvipa, Aparagodaniya, Uttarakuru). They are all formed at the same time, a universe of a great sage (referring to the great chiliocosm as a realm of a Buddha\'s teachings). As for the lifespan of humans gradually decreasing, decreasing to ten years, and after decreasing, increasing again, increasing to eighty thousand years. Initially, at twenty thousand years, there is an Iron Wheel King (Chakravarti) (ruler), then at forty thousand years, there is a Copper Wheel King (ruler), then at sixty thousand years, there is a Silver Wheel King (ruler), and finally at eighty thousand years, there is a Gold Wheel King (ruler). Thus, unifying Jambudvipa (the southern continent), and even two, three, or four continents (the Iron Wheel King unifies one continent, the Copper Wheel King unifies two continents, the Silver Wheel King unifies three continents, and the Gold Wheel King rules four continents). Now is the ninth decreasing kalpa (Bhadrakalpa) (the Kalpa where a thousand Buddhas appear). The remaining eleven kalpas can be inferred. At the end of a decreasing kalpa, there are thirty years of famine, twenty years of plague, and ten years of war. These are the three minor calamities (when the kalpa decreases to thirty years, there is a famine lasting seven years, seven months, and seven days, due to strong winds causing the seasons to be out of order, and crops cannot grow. When it decreases to twenty years, there is a plague due to evil spirits harming humans, lasting seven years, seven months, and seven days. When it decreases to ten years, there is war, with people killing each other, using only swords and staffs to adorn themselves, lasting seven days and seven nights). The kalpa is already destroyed (when the world is about to be destroyed, the gods transform into the form of rhinoceroses, proclaiming three times day and night, urging people to cultivate non-perception samadhi, which is the most wonderful joy, and after the end of life, they can be reborn in the Abhasvara heaven. After seven days, the sun rises in the sky, and the earth and Mount Sumeru all ignite in flames, burning simultaneously, and because of the heat, absorbing the water wheel below, the water is like ghee, completely exhausted). The fire calamity spreads to the nine heavens (the nine heavens refer to the six heavens of the desire realm plus the first three heavens of the first dhyana). The cyclone (name of the wind) sweeps away the third dhyana (referring to the wind calamity reaching Subhakrtsna heaven). The water is vast and flowing there (the sound of \'tang\' describes the appearance of flowing water. The water calamity reaches the second dhyana heaven, so it is said to be there. Seven fire calamities and one water calamity, seven water calamities and one wind calamity). All things are exhausted, and naturally destroyed into emptiness (twenty small kalpas of the destruction kalpa).' ], "english_translations": [ "English translation line 1", "English translation line 2" ] }
劫。十九劫壞有情。一劫壞無情也。自此空二十劫)。空之既成。復為后劫始也(空已復二十劫成。成已復二十劫住)。經曰。成住壞空各二十劫。為一大劫焉(正法念處等經所明)。夫崇篤莫大乎天地(崇高也。篤厚也)。久遠莫過乎今古。偉哉大聖知天地始。知天地終。知天之高。知地之厚。知三辰之昭昭(三辰日月星也。昭明也)。知時年反劫。知古之往。知今之來。強視莫如夫天眼(聲聞見一千世界。緣覺見二千世界。菩薩見三千世界。佛見大千世界)。強聽莫如夫天耳(所聞如天眼數)。強念莫如夫宿命(宿住通。憶過去無量劫事)。有此洞鑑。而不盡天下者無之矣。故覆燾之所不及日月之所不照(如有頂無間等也)。霜露之所不墜(四時不遷也)。舟車之所不載(自然所獲。如諸佛之界等)。尚達之於心目(目則了之。心則達之)。而況一區之蝸角乎(昔魏[勞-力+正]與田侯謀約。田侯背之。魏瑩怒將伐之。惠子聞之而見戴人。戴人梁賢人也。曰有所謂蝸角者君知乎。然有國於蝸角之左者曰觸氏。有國於蝸角之右者曰蠻氏。時與相爭地而戰。伏屍數萬。逐北旬有五日而復返。君曰噫其言虛。曰臣請為君實之在四方上下有窮乎。曰無窮。曰知游于無窮而返于通達之國謂往來也。如一芥之在太山。如一毛
【現代漢語翻譯】 現代漢語譯本 劫（kalpa）。十九劫壞有情（sentient beings），一劫壞無情（non-sentient things）也。自此空二十劫。空之既成，復為后劫始也（空已復二十劫成，成已復二十劫住）。經曰：『成住壞空各二十劫，為一大劫焉』（正法念處等經所明）。 夫崇高篤厚莫大乎天地，久遠莫過乎今古。偉哉大聖知天地始，知天地終，知天之高，知地之厚，知三辰（日月星也。昭明也）之昭昭，知時年反劫，知古之往，知今之來。強視莫如夫天眼（聲聞見一千世界，緣覺見二千世界，菩薩見三千世界，佛見大千世界），強聽莫如夫天耳（所聞如天眼數），強念莫如夫宿命（宿住通，憶過去無量劫事）。 有此洞鑑，而不盡天下者無之矣。故覆燾之所不及，日月之所不照（如有頂無間等也），霜露之所不墜（四時不遷也），舟車之所不載（自然所獲，如諸佛之界等），尚達之於心目（目則了之，心則達之），而況一區之蝸角乎（昔魏[勞-力+正]與田侯謀約，田侯背之，魏瑩怒將伐之。惠子聞之而見戴人。戴人梁賢人也。曰：『有所謂蝸角者君知乎？然有國於蝸角之左者曰觸氏，有國於蝸角之右者曰蠻氏，時與相爭地而戰，伏屍數萬，逐北旬有五日而復返。』君曰：『噫！其言虛。』曰：『臣請為君實之。在四方上下有窮乎？』曰：『無窮。』曰：『知游于無窮而返于通達之國謂往來也，如一芥之在太山，如一毛
【English Translation】 English version Kalpa (劫). Nineteen kalpas are for the destruction of sentient beings (有情), and one kalpa is for the destruction of non-sentient things (無情). From this point, there are twenty empty kalpas. Once the emptiness is complete, it becomes the beginning of the next kalpa (after emptiness, there are twenty kalpas of formation, and after formation, there are twenty kalpas of abiding). The sutra says: 'Formation, abiding, destruction, and emptiness each last for twenty kalpas, making one great kalpa' (as explained in the Saddharma-smṛtyupasthāna Sūtra). The loftiness and profundity are no greater than heaven and earth, and the duration is no longer than past and present. Great is the sage who knows the beginning and end of heaven and earth, knows the height of heaven, knows the thickness of earth, knows the brightness of the three luminaries (三辰 - sun, moon, and stars; 昭明 - bright), knows the cycles of years and kalpas, knows the past of antiquity, and knows the coming of the present. Stronger sight is not like the heavenly eye (天眼 - śrāvakas see one thousand worlds, pratyekabuddhas see two thousand worlds, bodhisattvas see three thousand worlds, Buddhas see the great thousand worlds), stronger hearing is not like the heavenly ear (天耳 - what is heard is like the number seen by the heavenly eye), stronger mindfulness is not like the knowledge of past lives (宿命 - knowledge of past lives, remembering countless kalpas of past events). Having such penetrating insight, there is nothing in the world that is not fully understood. Therefore, what is not covered and protected, what is not illuminated by the sun and moon (such as the peak of existence and uninterrupted hell), what is not touched by frost and dew (the four seasons do not change), what is not carried by boats and carriages (naturally obtained, such as the realms of the Buddhas), is still understood in the mind and seen with the eyes (the eyes perceive it, and the mind understands it), let alone a small area like the tip of a snail's horn (once, Wei [勞-力+正] made an agreement with Lord Tian, but Lord Tian betrayed it, and Wei Ying was angry and wanted to attack him. Huizi heard of this and went to see Dai Ren. Dai Ren was a wise man of Liang. He said: 'Do you know about what is called the tip of a snail's horn? There is a country on the left of the snail's horn called the Touch clan, and a country on the right of the snail's horn called the Man clan, who constantly fight each other for land, with tens of thousands of corpses lying on the ground, chasing the defeated for fifteen days before returning.' The lord said: 'Alas! That is a false statement.' He said: 'Let me make it real for you. Is there an end to the four directions, above and below?' He said: 'There is no end.' He said: 'Knowing to travel in the infinite and return to a country of understanding means coming and going, like a mustard seed on Mount Tai, like a hair
之附馬體。何用爭之也)。哀餘生乎此中。為醯雞乎(醋上小蟲也)。為蟪蛄乎(一名仙蛄。一名螻蛄。一名石鼠也)。夫何能知宇宙之遼廓。年劫之悠永但諒誠于聖人也(嗟己同於微昧。何知天地之闊遠。但誠信聖人之所說也)。夫積年以為億。安得億年不為劫乎。積土以為邦域。安得邦域不為世界乎。湯問革日。上下八方有極乎。革曰。無極之外復無極也(語在莊子。意問世界有窮盡乎。答云世界十方無窮盡也。世界之外更有世界也。與列子少異)。冉有問仲尼曰。未有天地可知乎。仲尼曰。古猶今也(冉求意謂問造立之前也。答雲天地壞而更成減而再興也)。是知古先哲王洎先儒非不有知者。但默昭而已矣。夫登蒙山而小魯(蒙山魯邑東也)。登太山而小天下。況有高於太山者乎(太山東嶽登之可以望天下也。知天下之不大也。況更高者。故四海九州如毫末之附馬體)。誠不虛矣。古者黃帝(帝鴻氏也)晝寢。夢遊華胥氏之國(有國名華胥。在弇州之西臺州之北)。不知斯齊國幾千萬里(斯離也。齊中也)。蓋非舟車足力之所及。其國無師長。自然而智。無惡死無夭殤。不知親已。不知疏物。故無愛憎。不知背逆。不知向順。故無利害。都無所愛惜。都無所畏忌(此皆華胥國風化之事也)。洎黃帝寢寤。怡然有
【現代漢語翻譯】 現代漢語譯本： 就像附在馬身上的小蟲一樣，又有什麼可爭的呢？可悲啊，我生存在這狹小的天地裡，就像醋上的小蟲（醯雞）一樣，又像是寒蟬（蟪蛄）一樣。怎能知道宇宙的遼闊，歲月的悠長呢？只能相信聖人的教誨啊（感嘆自己如同微小的生物，哪裡知道天地的廣闊，只能誠信聖人所說的話）。 如果積累年才能成為億年，怎麼能保證億年不會成為一個劫呢？如果積累土才能成為邦國，怎麼能保證邦國不會成為一個世界呢？湯問革說，上下四方有盡頭嗎？革說，沒有盡頭之外還有沒有盡頭（這句話出自《莊子》，意思是問世界有窮盡嗎？回答說世界十方沒有窮盡，世界之外還有世界，與《列子》的說法略有不同）。冉有問仲尼說，沒有天地之前可以知道什麼嗎？仲尼說，古代就像現在一樣（冉求的意思是問天地創造之前的事情，孔子回答說天地壞了還會重新形成，減少了還會再次興盛）。 由此可知，古代的先哲聖王和先儒並非沒有知識，只是默默地顯現出來罷了。登上蒙山就覺得魯國很小（蒙山在魯國東邊），登上泰山就覺得天下很小，更何況有比泰山更高的山呢（泰山是東嶽，登上它可以望見天下，知道天下不大，更何況更高的地方。所以四海九州就像附在馬身上的小蟲一樣）。這話確實不假啊。古時候黃帝（帝鴻氏）白天睡覺，夢中游歷了華胥氏之國（有個國家叫華胥，在弇州西邊臺州北邊）。不知道距離齊國幾千萬里（斯，是距離的意思；齊，是中間的意思）。大概不是用船和車，靠腳力所能到達的。那個國家沒有老師和首長，自然而然就有了智慧。沒有因罪惡而死的人，也沒有夭折的人。不知道親近自己，也不知道疏遠外物，所以沒有愛憎。不知道背叛，也不知道順從，所以沒有利害。什麼都不愛惜，什麼都不畏懼（這些都是華胥國風俗教化的事情）。等到黃帝睡醒，怡然自得。
【English Translation】 English version: Like a small insect attached to a horse's body, what is there to contend for? Alas, I live in this narrow world, like a vinegar fly (醯雞), or like a cicada (蟪蛄). How can I know the vastness of the universe and the length of time? I can only trust the teachings of the sages (lamenting that I am like a tiny creature, how can I know the vastness of heaven and earth, I can only trust what the sages say). If accumulating years becomes billions of years, how can we guarantee that billions of years will not become a kalpa (劫)? If accumulating soil becomes a state, how can we guarantee that a state will not become a world? Tang asked Ge, 'Do the upper and lower four directions have an end?' Ge said, 'Beyond the endless, there is still endless' (this sentence comes from Zhuangzi, meaning asking if the world has an end? The answer is that the world in the ten directions is endless, and there are worlds beyond the world, which is slightly different from the saying in Liezi). Ran You asked Zhongni, 'Before there was heaven and earth, what could be known?' Zhongni said, 'Ancient times were like now' (Ran Qiu meant to ask about things before the creation of heaven and earth, Confucius replied that heaven and earth will be destroyed and reformed, reduced and revived again). From this, it can be known that the ancient wise kings and early Confucians were not without knowledge, but they revealed it silently. Ascending Mount Meng, one feels that the state of Lu is small (Mount Meng is east of the state of Lu), ascending Mount Tai, one feels that the world is small, let alone a mountain higher than Mount Tai (Mount Tai is the Eastern Peak, climbing it one can see the world, knowing that the world is not big, let alone a higher place. Therefore, the four seas and nine provinces are like a small insect attached to a horse's body). This saying is indeed true. In ancient times, the Yellow Emperor (帝鴻氏) slept during the day and dreamed of traveling to the country of Huaxu (華胥氏) (there was a country called Huaxu, west of Yanzhou and north of Taizhou). I don't know how many millions of miles away from the state of Qi (斯 means distance; 齊 means middle). It probably cannot be reached by boat or car, or by foot. That country has no teachers or leaders, and naturally has wisdom. There are no people who die because of sin, and no people who die young. They do not know to be close to themselves, nor do they know to alienate external things, so there is no love or hatred. They do not know betrayal, nor do they know obedience, so there is no benefit or harm. They cherish nothing, and fear nothing (these are all the customs and teachings of the country of Huaxu). When the Yellow Emperor woke up, he was happy and content.
得(夢中神遊。及寤若有所得)。吾考思其國。若北郁之天下也(即北俱盧洲也。立世阿毗曇云。彼國無師範。自然衣食。定壽千歲不嫁他。女亦不娶妻。若有欲心。諦瞻彼女。女若見男視之隨到別處曼殊沙樹即便覆蔽。欲事即成。若不覆蔽。知是親屬即不敢犯。生兒不乳放四衢道。行人以指內口嗍之。七日成人。無憎無愛任運而化也。神清考其所夢。似是比北洲也)。居九圍之外(人間九州)。在瀛海之中(居須彌北面大海之中也)。非天老力牧太山稽所知也(三人皆黃帝之臣也)。帝鴻氏齊心服形。求養身理物之道。故神所游焉。非北洲則不如所夢也。故吾教小聖(謂中小乘人也)。前劫后劫各八萬。見聞二千界(天眼見二千界事。天耳聞二千界聲等也)。中聖能知三千(謂菩薩乘也)。大覺則既矣(既盡也。無所不知無所不見)。日月星辰麗乎中虛(麗明也。中虛空界也)。日月無興亡(常在於天。但運轉四世界。為須彌隔之故有晦明也)。星辰無虧盈。一晝一夜。照四大洲(日月長照二洲。且如南洲日初出東洲正午北洲黃昏西洲半夜也。南洲日午東洲黃昏北洲半夜而洲日出。南洲日入東洲半夜西洲日午北洲天曉也。余洲仿此也)。向南北以分寒暑(夏則日近北而月近南。冬則月近北而日近南。春秋平也)。風
【現代漢語翻譯】 現代漢語譯本 （我）在夢中神遊，醒來后好像有所領悟。我考察思考那個國度，好像是北郁之天下（即北俱盧洲。根據《立世阿毗曇》所說，那個國家沒有師長教導，自然有衣食，壽命固定為一千歲，女子不外嫁，男子也不娶妻。如果男女之間產生慾望，（男子）注視（女子），女子如果看到男子注視她，就會隨他到別的地方，曼殊沙樹就會覆蓋他們，性事就能完成。如果沒有覆蓋，就知道是親屬，就不敢冒犯。生下的孩子不餵奶，放在四通八達的道路上，行人用手指放入孩子的口中吮吸，七天後就長大成人，沒有憎恨也沒有愛，任其自然變化。我神清所考察的夢境，好像就是北俱盧洲）。 居住在九州之外（人間九州），在瀛海之中（居住在須彌山北面的大海之中）。不是天老、力牧、太山稽所能瞭解的（這三個人都是黃帝的臣子）。帝鴻氏專心致志，端正儀容，尋求養身理物的道理，所以神靈遊歷到那裡。如果不是北俱盧洲，就不如我所夢到的那樣。所以我教導小聖（指中小乘人），前劫后劫各八萬劫，能見聞二千世界（天眼能見二千世界的事，天耳能聽二千世界的聲音等等）。中聖能知三千大千世界（指菩薩乘）。大覺者就完全通達了（完全窮盡，無所不知，無所不見）。 日月星辰懸掛在空中（懸掛明亮，中指空中）。日月沒有興衰（常在於天空，只是運轉於四大部洲，因為須彌山的阻隔，所以有晦明變化）。星辰沒有虧缺和盈滿。一個晝夜，照耀四大洲（日月長久照耀二洲，例如南洲日出時，東洲是正午，北洲是黃昏，西洲是半夜。南洲日落時，東洲是半夜，西洲是正午，北洲是天曉。其餘各洲可以仿照這個規律）。根據南北位置來區分寒暑（夏天太陽靠近北方，月亮靠近南方；冬天月亮靠近北方，太陽靠近南方；春秋季節則比較平均）。風
【English Translation】 English version (I) traveled in spirit in a dream, and upon waking, I seemed to have gained some understanding. I examined and pondered that country, and it seemed to be the land of Uttara Kuru (i.e., Uttarakuru Continent. According to the Abhidharma of Establishing the World, that country has no teachers, has natural food and clothing, and a fixed lifespan of one thousand years. Women do not marry out, and men do not take wives. If desire arises between a man and a woman, (the man) gazes at (the woman), and if the woman sees the man gazing at her, she will follow him to another place, and a Manjushaka tree will cover them, and the sexual act can be completed. If there is no covering, they know they are relatives and dare not violate the taboo. Babies are not breastfed but are placed on the crossroads, and passersby put their fingers into the babies' mouths to suckle them. They grow to adulthood in seven days, without hatred or love, and transform naturally. The dream that I, Shen Qing, examined seems to be like Uttarakuru). It resides outside the nine continents (the nine continents of the human world), in the midst of the ocean (residing in the great ocean north of Mount Sumeru). It is not known by Tian Lao, Li Mu, or Tai Shan Ji (these three were all ministers of the Yellow Emperor). Emperor Hong devoted his heart and rectified his form, seeking the way to nourish the body and manage things, so the spirits traveled there. If it is not Uttarakuru, it would not be like what I dreamed. Therefore, I teach the Lesser Saints (referring to those of the Small and Middle Vehicle), each of the past and future kalpas of eighty thousand kalpas, able to see and hear two thousand worlds (the heavenly eye can see the affairs of two thousand worlds, the heavenly ear can hear the sounds of two thousand worlds, etc.). The Middle Saints can know three thousand great chiliocosms (referring to the Bodhisattva Vehicle). The Greatly Awakened Ones are completely enlightened (completely exhausted, knowing everything, seeing everything). The sun, moon, and stars hang in the middle of the void (hanging brightly, the middle refers to the void). The sun and moon have no rise and fall (they are always in the sky, but they revolve around the four continents, and because of the obstruction of Mount Sumeru, there are changes of darkness and light). The stars have no waxing and waning. One day and one night illuminates the four continents (the sun and moon perpetually illuminate two continents. For example, when the sun rises in the Southern Continent, it is noon in the Eastern Continent, dusk in the Northern Continent, and midnight in the Western Continent. When the sun sets in the Southern Continent, it is midnight in the Eastern Continent, noon in the Western Continent, and dawn in the Northern Continent. The other continents can be modeled after this pattern). The north and south positions determine the cold and heat (in summer, the sun is closer to the north and the moon is closer to the south; in winter, the moon is closer to the north and the sun is closer to the south; spring and autumn are relatively balanced). The wind
力所持。不停不墮(皆為旋嵐風空中任持運轉而不墮也。在須彌之半下)。上有諸天居焉。其宵旦短長。頗與此方分至啟閉晷漏同也(此西國俱舍成實等論所明也。分春秋分也。至冬夏至立春名啟。立冬名閉)。日五十一由旬。月五十由旬。星巨一由旬。微則一俱盧舍(由旬。或云逾善那。此云應聖王一日應行之程。或三十里或四十。俱盧舍。此云一牛吼地。二里也。小乘一由旬。十六里也。微小也)下面庸乎火珠水珠(庸用也。火珠日也。水珠月也)。而在魯之年星隕如雨(魯莊七年四月五日如雨也)。在宋之都隕石數五(左傳。魯僖公六年正月。隕石于宋五。蓋皆云是星隕也)。蓋忽焉祥異矣。儒說東南海之外(淮南子稽聖賦等也)。大荒之中甘泉之間有羲和國。有女名羲和。生於十日常浴日于甘泉。堯之世十日並出。命羿射之(羿古射官名)。九禽斃于地(日中之烏也)。至德之萌。日月若合璧。五星如連珠(五星歲也。熒惑也。太白也。辰也。鎮也。有至德之君。日月如合璧)。群星從東而西。日月違天而東(群星與天盤右轉。從東而西也。日月逆天盤。從西而東也)。太昊畫八卦(伏犧氏也)。通神明為書契代結繩。女媧補天立極。共工顓頊競為帝。共工頭觸不周之山。天柱折地維絕。故天傾西北日月星辰
【現代漢語翻譯】 現代漢語譯本： 力量所支撐。不停留也不墜落（都是旋嵐風在空中任持運轉而不墜落。在須彌山的一半以下）。上面有諸天居住在那裡。那裡的夜晚和白天長短，與我們這個地方的春分秋分、立春立冬的開啟閉合、以及時間計算方法相同嗎？（這是西國《俱舍論》、《成實論》等論典所闡明的。分指春分和秋分。立春叫做啟，立冬叫做閉）。太陽有五十一由旬，月亮有五十由旬，大的星星有一由旬，小的星星有一俱盧舍（由旬，也說逾繕那，這裡指聖王一天應行走的里程。或者三十里或者四十里。俱盧舍，這裡指一牛吼叫所能聽到的地方，二里。小乘說一由旬是十六里。微小）。下面用的是火珠和水珠（用的是太陽和月亮）。在魯國的時候，年星隕落像下雨一樣（魯莊公七年四月五日，星隕如雨）。在宋國的都城，隕石有五顆（《左傳》，魯僖公六年正月，隕石落在宋國五顆。大概都說是星隕落）。大概是忽然出現的祥瑞或異常現象。儒家說東南海外（《淮南子·稽聖賦》等）。大荒之中，甘泉之間有羲和國。有個女子名叫羲和，生了十個太陽，每天在甘泉洗浴太陽。堯的時代，十個太陽一同出現，命令羿射太陽（羿是古代的射官名）。九隻烏鴉死在地上（太陽中的烏鴉）。到了有極高德行的時代，太陽和月亮好像合璧，五星好像連珠（五星指歲星、熒惑、太白、辰星、鎮星。有極高德行的君主，日月好像合璧）。群星從東向西執行，太陽和月亮違背天道向東執行（群星與天盤一起向右轉動，從東向西。太陽和月亮違背天盤，從西向東）。太昊畫了八卦（伏犧氏）。通曉神明，用文字代替結繩記事。女媧補天，確立天地間的準則。共工和顓頊爭奪帝位，共工的頭撞到不周山，天柱折斷，地維斷絕。所以天向西北傾斜，太陽、月亮、星辰 都向那裡執行了。
【English Translation】 English version: Supported by force. Neither stopping nor falling (all are whirlwind winds holding and rotating in the air without falling. Below half of Mount Sumeru). Above, various devas dwell. Are the lengths of their nights and days similar to the solstices, equinoxes, openings, and closings, and timekeeping methods of this land? (This is explained in the treatises such as the Abhidharmakośa, Tattvasiddhi Śāstra of the Western countries. 'Division' refers to the spring and autumn equinoxes. The beginning of spring is called 'opening,' and the beginning of winter is called 'closing'). The sun is fifty-one yojanas, the moon is fifty yojanas, a large star is one yojana, and a small star is one krośa (yojana, also called yojana, here refers to the distance a holy king should travel in a day. Either thirty or forty li. krośa, here refers to the distance where the roar of an ox can be heard, two li. According to the Hinayana, one yojana is sixteen li. Small). Below, what are used are fire pearls and water pearls (using the sun and moon). In the state of Lu, the annual stars fell like rain (on the fifth day of the fourth month of the seventh year of Duke Zhuang of Lu, stars fell like rain). In the capital of Song, there were five meteorites (The Zuo Zhuan, sixth year of Duke Xi of Lu, first month, five meteorites fell in Song. It is generally said that these were falling stars). These are probably sudden auspicious or unusual phenomena. The Confucians say that beyond the southeastern sea (the Huainanzi, Ji Sheng Fu, etc.). In the midst of the great wilderness, between the sweet springs, there is the country of Xihe. There is a woman named Xihe, who gave birth to ten suns and bathes the suns in the sweet springs every day. In the era of Yao, ten suns appeared together, and he ordered Yi to shoot the suns (Yi was an ancient archery official). Nine birds fell to the ground (the crows in the sun). When the highest virtue emerges, the sun and moon are like joined jade disks, and the five planets are like a string of pearls (the five planets refer to Jupiter, Mars, Venus, Mercury, and Saturn. With a ruler of the highest virtue, the sun and moon are like joined jade disks). The stars move from east to west, and the sun and moon move against the heavens from west to east (the stars rotate to the right with the celestial sphere, from east to west. The sun and moon move against the celestial sphere, from west to east). Taihao drew the eight trigrams (Fuxi). Understanding the spirits, he used writing to replace knotted cords for record-keeping. Nüwa mended the sky and established the standards between heaven and earth. Gonggong and Zhuanxu competed for the throne, and Gonggong's head struck Mount Buzhou, the pillar of heaven broke, and the cords of earth were severed. Therefore, the sky tilted to the northwest, and the sun, moon, and stars all move in that direction.
就焉。地不滿東南百川水潦歸焉(百川皆歸於巽)。揚珠云。太古之事滅矣孰志之哉(志記也。其磨滅無所志記也)。三皇之事。若有若亡。五帝之事。若覺若夢。三王之事。或隱或顯(未必周備)。夫如揚子之辨(辨別也)。則吾從何質焉(質信也)。仲尼云。五帝用說。三王用度。言遠則但由言說。邇則修法度(事既已往。但可以言說而知。虛實無質。三王近古依其法度或當或否也)。中國以天下之峻極者。曾莫大於崑崙之丘焉(崑崙山者。按山海經云。河水所出也。漢書張騫尋而莫見)。上有五方之霞。下有五色之波。非大人靈仙莫往莫來。故黃帝登之南望而旋(軒轅也)穆王宴王母于瑤池(瑤池在崑山。周穆王與王母會燕於此。王母戴王勝豹尾虎齒主人間疫癘之鬼也)。乃自彼降巍巍乎窮造化之力矣(此崑崙之山也)。而釋氏特以須彌聞其大也。其山出海水八萬由旬。崇袤相均四寶所成(崇高也。袤廣也。四寶東黃金。南吠琉璃。西白銀。北頗胝迦寶)。其下四方有層級。彼最上者有四大天王宮室焉(下有堅首。持鬘。恒憍三天)。為帝釋之外蕃。作捍于修羅。跡盧之頂方乎八萬(其上廣八萬由旬)。其平如砥。其路如纊(砥磨石也。纊綿也)。帝釋所都之地。方各八天朝于中宮。是曰三十三天焉(須彌山四
【現代漢語翻譯】 現代漢語譯本 就這樣吧。大地東南方向低窪，所有的河流和雨水都流向那裡（所有的河流都歸於巽方）。揚雄說道：『太古時代的事情已經消滅了，誰還能記住它呢？』（志，就是記載。那些磨滅的事情已經無法記載了）。三皇時代的事情，好像有，又好像沒有。五帝時代的事情，好像醒著，又好像做夢。三王時代的事情，有的隱藏，有的顯現（未必周全完備）。如果像揚雄這樣辨別，那我從哪裡去驗證呢（質，就是相信）？孔子說：『五帝時代只能用傳說，三王時代可以用法度。』說得遠了，只能通過言語傳說來了解；說得近了，就依據法度來考察（過去的事情，只能通過言語傳說來了解，真假無從考證。三王時代離我們較近，可以依據他們的法度來判斷事情的對錯）。 在中國，天下最高的山，沒有比崑崙山更高的了（崑崙山，根據《山海經》記載，是黃河的發源地。漢朝的張騫尋找崑崙山，也沒有找到）。崑崙山上空有五彩的雲霞，山下有五色的波濤。不是大人物和神仙，無法來往。所以黃帝登上崑崙山向南眺望后才返回（黃帝，即軒轅）。周穆王在瑤池宴請西王母（瑤池在崑崙山，周穆王在這裡與西王母會面宴飲。西王母頭戴王勝，手持豹尾，長著老虎的牙齒，是掌管人間瘟疫的神）。這真是窮盡了造化的力量啊（這裡說的是崑崙山）。 而佛教特別以須彌山來聞名它的大。須彌山高出海水八萬由旬（yóu xún，長度單位），高度和廣度相等，由四寶構成（四寶：東方是黃金，南方是吠琉璃，西方是白銀，北方是頗胝迦寶）。須彌山下四方有層級，最上面的一層有四大天王的宮室（下面有堅首天、持鬘天、恒憍天）。他們是帝釋天的外藩，用來抵禦阿修羅。須彌山的頂端有八萬由旬那麼寬廣，像磨石一樣平坦，像棉絮一樣柔軟。帝釋天所居住的地方，四方各有八個天朝，都在中央的宮殿朝拜。這就是三十三天（須彌山四
【English Translation】 English version So be it. The southeast of the earth is low-lying, and all the rivers and rainwater flow there (all rivers return to the Xun direction). Yang Xiong said: 'The events of the ancient times have been extinguished, who can remember them?' (Zhi means to record. Those obliterated events can no longer be recorded). The events of the Three Sovereigns are as if they existed and as if they did not. The events of the Five Emperors are as if awake and as if dreaming. The events of the Three Kings are sometimes hidden and sometimes revealed (not necessarily complete). If it is like Yang Xiong's discernment, then from where shall I verify it (Zhi means to believe)? Confucius said: 'The Five Emperors can only be spoken of in legends, and the Three Kings can be judged by laws.' Speaking of the distant past, we can only understand it through legends; speaking of the recent past, we can examine it according to laws (past events can only be understood through legends, and their truth or falsehood cannot be verified. The Three Kings are closer to us, and we can judge the right and wrong of things according to their laws). In China, the highest mountain in the world is none other than Mount Kunlun (Mount Kunlun, according to the 'Classic of Mountains and Seas', is the source of the Yellow River. Zhang Qian of the Han Dynasty searched for Mount Kunlun but could not find it). Above Mount Kunlun are five-colored clouds, and below are five-colored waves. Only great figures and immortals can come and go. Therefore, the Yellow Emperor ascended Mount Kunlun, looked south, and then returned (the Yellow Emperor, also known as Xuanyuan). King Mu of Zhou feasted the Queen Mother of the West at Yaochi (Yaochi is in Mount Kunlun, where King Mu of Zhou met and feasted with the Queen Mother of the West. The Queen Mother of the West wears a Wang Sheng crown, holds a leopard's tail, has tiger's teeth, and is the god who controls plagues in the human world). This truly exhausts the power of creation (this refers to Mount Kunlun). And Buddhism especially uses Mount Sumeru (Sūmeru) to make its greatness known. Mount Sumeru rises eight thousand yojanas (yóu xún, a unit of length) above the sea, its height and breadth are equal, and it is made of four treasures (the four treasures: gold in the east, lapis lazuli in the south, silver in the west, and crystal in the north). Below Mount Sumeru are levels on all four sides, and the highest level has the palaces of the Four Heavenly Kings (below are the heavens of Firm Foot, Garland Bearer, and Constant Joy). They are the outer defenses of the God Śakra (帝釋 tì shì), used to defend against the Asuras (阿修羅 ā xiū luó). The top of Mount Sumeru is eighty thousand yojanas wide, as flat as a whetstone, and as soft as cotton. The place where the God Śakra resides has eight heavenly courts on each of the four sides, all worshiping in the central palace. This is the Thirty-three Heavens (Mount Sumeru four
面各有八天。中有善法堂。帝釋所居。諸天朝之。共有三十三天。皆是忉利一天所攝)。海上諸山。多地居天。蓋四天王之所都邑也。故若方丈蓬萊(居海中鰲魚負之行也)年長貌美。光碧紫翠以為房閣。其務仙道者。咸神仙遊集之鄉也。愿言羽翼而棲息之。其天帝釋股肱輔衛。有嚴有翼。統彼諸天。照冒下土。御千輪殿。網以珠綴。煥乎其間。有所顯焉。故群黎罪福死生遐促吉兇期會其欲不見於珠中不可得矣(罪福之事。事皆見帝釋珠網中也)是以。上流有罪。天執其罰(故云天命極之也)下民之罪。天假其罰(天生蒸民樹之司牧)于善者福亦如之矣。而君子稱禍福顯乎天命。言簡在帝心也。又曰。吉兇不僭(僭濫也差也)言乾道正也。故神農后稷在人(周祖皆播種。百穀以勸民)代天之養也。皋陶(堯時治獄官也)甫刑(周穆王以齊侯呂伋為司寇。使定五刑。故曰呂刑。呂侯后為甫侯。故曰甫刑。官也)代天之刑也。成湯周發(成湯伐桀。武王伐紂)代天之討也。傅說(殷高宗之相)邵伯(周太保)代天之治也。其或享用五福(五福。一日壽。二日富。三日康寧。四日攸好德。五日考終壽也)威用六極(一日兇短折。二日疾。三日憂。四日貧。五日惡。六日弱)非聖人莫能見彝倫之象也(尋常也。倫理也)大梵臣
帝釋。帝釋臣四天。四天臣群神。洎羣后。書曰。敢用玄牡。敢昭告于上天神后。竊或得非大梵天歟。否者天之蒼蒼無馨無臭。孰為真宰焉(非大梵而誰也)夫有事于圓丘(天子祭天于圓丘)類乎昊天上帝(類祭也)饗靈威仰等(五方之神。東靈威仰。南赤熛怒。西白招拒。北葉光紀。中方含樞紐)禮于日月星辰。斯或大梵王天帝釋四天王等之事也。凡五氣五郊五帝升壇。五神配饗。百神從祀。或四天王帝釋焉。但後世行事率承古典。古者洪荒樸略(洪大也。上古天地大荒純樸省略而已)各以方壤所據氣運所成(所據方域乘五行之運氣而王也)裁為禮經。呼其神祇(以古事裁為禮經。呼天地神祇也)奠以牢牲。其名雖異而事或玄符也。故西域無壇墠(筑土為壇。除土為揖。祭告天地所也)而有天祠。與華夏互為風也。昔趙簡子享鈞天之樂(史記曰。趙簡子疾不知人。七日而窹曰。我之帝所甚樂。與百神遊于鈞天。廣樂九奏萬舞不類三代之樂。其聲動心也)秦穆公拜鶉首之賜(秦穆公夢天賜與金冊。鶉首之地秦之分野。鶉南方朱鳥之星鶉首。鬼柳為鶉首。翼軫為鶉尾也)蓋神與天交。魂往形居。高卑雖遠。其應孔邇(天高地卑。孔甚也。邇近也)申生為被髮之訴(狐偃行次見申生使之御云夷吾對余無禮余得請于上帝。以
【現代漢語翻譯】 現代漢語譯本： 帝釋天（Indra，佛教的護法神）統領著四大天王。四大天王又統領著各自的部屬神祇。以及眾多的后妃。古書上說：『敢用黑色的犧牲，敢於昭告于上天的神祇和后土。』難道（我們祭祀的）或許不是大梵天（Mahābrahmā，色界天的天主）嗎？如果不是，那麼蒼茫的天空無聲無息，誰才是真正的主宰呢？（如果不是大梵天，又是誰呢？） 凡是在圓丘（古代天子在圓丘祭天）舉行的祭祀，都類似於祭祀昊天上帝（至上神）（是類祭）。祭祀時享用靈威仰等神祇（五方之神，東方為靈威仰，南方為赤熛怒，西方為白招拒，北方為葉光紀，中央為方含樞紐）。對日月星辰行禮。這些或許都是大梵天王、帝釋天、四大天王等神祇的事情。 凡是祭祀五氣、五郊、五帝而升壇，用五神來配祭，百神從祀，或許也有四大天王和帝釋天。只不過後世的行事大多沿襲古典。古代洪荒時期，質樸而簡略（洪大，上古時期天地廣大荒蕪，純樸而省略）。各自根據所據的方位和土地，以及氣運所成就的（根據所據的方域，乘著五行的運氣而稱王），來制定禮儀規範。稱呼他們的神祇（用古代的事例來制定禮儀規範，稱呼天地神祇），用牲畜來祭奠。神祇的名稱雖然不同，但祭祀的事情或許暗合天道。 所以西域沒有壇墠（堆土為壇，挖土為墠，是祭告天地的地方），卻有天祠。這與華夏互相影響，形成了各自的風俗。從前趙簡子享受鈞天之樂（《史記》記載，趙簡子生病，不省人事。七天後醒來說：『我在天帝那裡非常快樂，與眾神在鈞天遊玩。』鈞天的音樂廣博，九奏萬舞，與三代的音樂不同，它的聲音令人心動）。秦穆公接受了鶉首的賜予（秦穆公夢見天帝賜予他金冊，鶉首是秦國的分野，鶉是南方朱鳥之星的鶉首，鬼柳為鶉首，翼軫為鶉尾）。這說明神與天相交，魂往而形居。高低雖然遙遠，但感應卻非常近（天高地卑，孔是甚，邇是近）。申生爲了被髮之訴（狐偃出行時看到申生，讓他去侍奉云，夷吾對我不敬，我要向上帝申訴，用……）
【English Translation】 English version: Indra (Śakra-devānām-Indra, a protector deity in Buddhism) commands the Four Heavenly Kings. The Four Heavenly Kings, in turn, command their respective subordinate deities, as well as numerous consorts. The ancient texts say: 'Daring to use black sacrificial animals, daring to solemnly announce to the gods of the heavens and the earth.' Could it be that (what we are sacrificing to) is perhaps Mahābrahmā (the lord of the Form Realm)? If not, then the vast sky is without sound or smell, who is the true sovereign? (If not Mahābrahmā, then who is it?) All sacrifices held at the Round Mound (where the ancient emperors sacrificed to Heaven) are similar to sacrifices to the August Heaven God (the supreme deity) (it is a similar sacrifice). During the sacrifices, offerings are made to deities such as Lingweiyang (the gods of the five directions: Lingweiyang in the east, Chibiaonu in the south, Baizhaoju in the west, Yeguangji in the north, and Fanghan Shuniu in the center). Respect is paid to the sun, moon, and stars. These may all be matters concerning Mahābrahmā, Indra, the Four Heavenly Kings, and other deities. Whenever the five energies, five suburbs, and five emperors are sacrificed to upon ascending the altar, with the five gods as secondary offerings and the hundred gods as attendants, the Four Heavenly Kings and Indra may also be involved. However, later generations mostly follow the classics in their practices. In ancient times, during the primordial era, things were simple and unadorned (vast, in ancient times heaven and earth were vast and desolate, simple and abbreviated). Each based on the direction and land they occupied, and what their Qi (vital energy) had achieved (based on the direction they occupied, riding on the luck of the five elements to become king), to establish ritual norms. They called upon their deities (using ancient examples to establish ritual norms, calling upon the deities of heaven and earth), and offered livestock as sacrifices. Although the names of the deities differed, the sacrificial matters may have secretly aligned with the Way of Heaven. Therefore, the Western Regions do not have altars and platforms (piling earth to make an altar, removing earth to make a platform, which are places for sacrificing to heaven and earth), but they have heavenly shrines. This influences and forms each other's customs with China. In the past, Zhao Jianzi enjoyed the music of Juntian (the 'Records of the Grand Historian' states that Zhao Jianzi fell ill and lost consciousness. After seven days, he woke up and said: 'I was very happy in the place of the Heavenly Emperor, playing with the gods in Juntian.' The music of Juntian was vast, with nine performances and ten thousand dances, different from the music of the Three Dynasties, its sound was moving). Duke Mu of Qin received the bestowal of Chunshou (Duke Mu of Qin dreamed that the Heavenly Emperor bestowed upon him a golden book, Chunshou is the division of Qin, Chun is the Chunshou of the Vermilion Bird star in the south, Gui and Liu are Chunshou, and Yi and Zhen are Chunwei). This shows that the spirit interacts with heaven, the soul goes while the form remains. Although high and low are far apart, the response is very near (heaven is high and earth is low, Kong means very, Er means near). Shen Sheng made a plea about his disheveled hair (When Hu Yan was traveling, he saw Shen Sheng and asked him to serve Yun, Yi Wu was disrespectful to me, I want to appeal to God, using...)
晉與秦。後果如其言也。上帝天也。皆晉事也)劉約有美玉之請(劉約。劉聰之太子。夢入華胥國。七日而活)蓋天授其靈示死有知。孰厥下民克誠克信(孰誰也。厥其也。克能也。若無其靈應。下民孰其能信)自此三十三天之上。皆曰空居。非獲神通不可以往。凡有二十六所(自炎摩天終非非想。計二十六天也)層雲重構。年顏倍永(自五百歲至非非想八萬劫也)其或微云。其或微形。統以三界。昭其目也。括以四生。旌其類也。(統總也。昭明也。微細數目雖多。總不出三界。二十八天以攝之也。胎卵濕化四生以旌表攝盡也)渾天儀曰。天如雞子。地如中黃(地如雞子中黃也。地在天之內也)居於天內。天大地小。表裡有水。天地各乘雲而立。水載而浮焉(地在水外。有云浮之。卻有水裡。又有天里之。天外有水。卻以雲浮之也)有好問者曰(設端以徴之也)彼盤古判為厚地之趾。其將安據歟。彼渾天之外復誰與載歟。而一家之學者邕邕焉何思何慮(邕邕塞滯之貌也)而可獲其事也。河出崑崙山(山海經。河出崑崙。在大羊同國。蕃語謂崑崙山為悶摩梨山。譯為紫山。東去長安五千里。又張騫本傳。尋河至大夏。見筇竹杖。知與蜀地相連。唯杜佑通典偏明也)浸流積石山為禹所導。經于中國。東漸于海。斯阿耨達
【現代漢語翻譯】 現代漢語譯本： 晉國和秦國，後來的結果正如預言所說。（上帝指天，都與晉國的事情有關）劉約請求得到美玉（劉約是劉聰的太子，夢中進入華胥國，七日後復活），大概是上天賦予他靈性，顯示死後是有知覺的。誰是那些能夠做到誠實守信的百姓呢？（孰，誰也。厥，其也。克，能也。如果沒有靈驗，百姓誰能相信呢？） 從此往上，三十三天之上，都叫做空居，不是獲得神通的人不能前往。總共有二十六處。（從炎摩天到非想非非想天，總計二十六天）層層雲彩重疊構成，壽命極其長久。（從五百歲到非想非非想天八萬劫）那些或許是微小的云，或許是微小的形體，都統攝於三界之中，彰顯它們的形態；包括在四生之中，標明它們的類別。（統，總也。昭，明也。微細的數目雖然多，總不出三界，二十八天以攝持它們。胎生、卵生、濕生、化生四生用來標明全部攝盡） 渾天儀說，天像雞蛋，地像蛋黃（地像雞蛋中的蛋黃，地在天之內）。地居於天內，天大而地小，表裡都有水，天地各自乘雲而立，水承載而漂浮。（地在水外，有云托浮它。卻有水裡，又有天里之。天外有水，卻用云托浮它） 有喜歡提問的人說（設定問題來徵詢答案）：那盤古開天闢地時作為厚大土地根基的腳趾，將安放在哪裡呢？那渾天之外又由誰來承載呢？而那些只是一家之言的學者們，閉塞不通的樣子，有什麼思考和顧慮呢？又怎麼能獲得真實情況呢？ 黃河發源于崑崙山（《山海經》記載，黃河發源于崑崙山，在大羊同國。蕃語稱崑崙山為悶摩梨山（Mummari mountain），翻譯為紫山，向東距離長安五千里。又據張騫本傳記載，尋找黃河到達大夏，見到筇竹杖，知道與蜀地相連。只有杜佑的《通典》記載最為明確），流經積石山，被禹疏導，經過中國，向東流入大海。這就是阿耨達（Anavatapta）池。
【English Translation】 English version: The states of Jin and Qin, the subsequent events unfolded as foretold. (Shangdi (Supreme Deity) refers to Heaven, all related to the affairs of Jin). Liu Yue (Liu Yue, crown prince of Liu Cong) requested a beautiful jade (Liu Yue, crown prince of Liu Cong, dreamt of entering the land of Huaxu, and revived after seven days), likely Heaven bestowed upon him spiritual insight, indicating awareness after death. Who among the common people can be truly sincere and trustworthy? (Shu means 'who'. Jue means 'its'. Ke means 'can'. If there were no divine response, who among the common people could believe?) From here upwards, above the Thirty-three Heavens, all are called empty abodes, not accessible without attaining supernatural powers. There are a total of twenty-six places. (From Yama Heaven to Neither-perception-nor-non-perception, totaling twenty-six heavens). Layers of clouds are constructed upon layers, with lifespans exceedingly long. (From five hundred years to eighty thousand kalpas in the Heaven of Neither-perception-nor-non-perception). Those may be subtle clouds, or subtle forms, all governed within the Three Realms, manifesting their appearances; included within the Four Births, marking their categories. (Tong means 'to govern'. Zhao means 'to manifest'. Although the subtle numbers are many, they do not exceed the Three Realms, with the twenty-eight heavens encompassing them. The Four Births of womb-born, egg-born, moisture-born, and transformation-born are used to mark and encompass all). The Armillary Sphere says, 'The sky is like a chicken egg, the earth is like the yolk within.' (The earth is like the yolk within the chicken egg, the earth is within the sky). The earth resides within the sky, the sky is large and the earth is small, both inside and outside there is water, the sky and earth each stand upon clouds, and are carried and floated by the water. (The earth is outside the water, supported by clouds. Yet there is water within, and also within the sky. Outside the sky there is water, yet it is floated by clouds). A questioner asks (posing a question to elicit an answer): 'Where will the toe of Pangu (Pangu, the creator in Chinese mythology) rest, which served as the foundation for the vast earth? And who will support what is beyond the Armillary Sphere?' And those scholars who adhere to only one school of thought, in their state of ignorance, what thoughts and concerns do they have? And how can they obtain the truth? The Yellow River originates from Mount Kunlun (Mount Kunlun, a mythical mountain), as recorded in the 'Classic of Mountains and Seas', in the country of Dayangtong. In the Fan language, Mount Kunlun is called Mummari mountain, translated as Purple Mountain, located five thousand li east of Chang'an. Furthermore, according to the biography of Zhang Qian, he sought the Yellow River and reached Daxia, where he saw Qiong bamboo staffs, knowing it was connected to the land of Shu. Only Du You's 'Comprehensive Statutes' provides the clearest account), flowing through Mount Jishi, was dredged by Yu (Yu the Great, a legendary ruler of ancient China), passing through China, and flowing eastward into the sea. This is Anavatapta (Anavatapta, a legendary lake in Buddhist cosmology).
池之一源也(今黃河水即阿耨達池所出也)其池自中天之北過七黑山距大雪山之陰香醉山南攝乎二山之間(距至也。山北曰陰。攝迫也。水在二山硤中而流也)方五十由旬。四寶為岸。四面各流出一大河(東面金象口流出天信度河。南銀牛口流出天徙多河。無熱池流出西徙縛芻河。北頗梨師子口流出。各入四方之海也)而東注之河自蔥山分流潛邁也。扶桑靈柯升于大明。此或閻浮樹也。其大者百由旬。其果可食(佛在時。有羅漢取得之自皮展手一臂方至果核。分之以賜大眾。其色如爛椹也)盛乎此洲之南極也。鯤鵬之大或則摩竭魚迦樓羅之類也(莊子逍遙篇說。有鯤魚化為鵬。面南而飛展翼垂天。此或則是經中摩竭魚金翅鳥等。迦樓羅即金翅鳥王也)。楚王不識于萍實(昭王過江見一物。大如斗。紅如日。觸王舟。皆不識。令聘問宣尼云。是萍實可以食之。有德而出也)臧氏命祀于爰鶋(爰鶋海鳥。飛而遇風。遂泊魯東門。臧文仲為大夫不識令控御而祭之。孔子云。爰鶋也。其鳥大於驢也)向使不遭孔聖。則謂彼二物恢詭也(恢大也。詭怪也)故方夏古今。燕鄉越鄉于關內關外于其言蓋物同而名不同(方者四方。夏即中夏也。燕在北。越在南。言語呼名有所不同也)矧乎異域何相韙也(矧況也。韙是也)須彌之趾。八
功德水以為巨海(一清。二冷。三軟。四輕。五香。六不臭。七飲不損喉。八不損腹)深廣之量與須彌同(須彌入水八萬四千。海亦深八萬四千)海環于山。循海外涯有持雙山。如輪圍海。高厚之數若須彌之半(其山如車輪繞須彌山。號七金山。一曰持雙。二曰持軸。三曰擔木。四曰善見。五曰馬耳。六曰象鼻。七曰魚觜。出水四萬二千由旬)上與日月齊焉。余山余海間而繞之。既降又狹(相次半之)第七山外方有鹹海(所謂由乾陀海。伊沙陀海。佉羅視海。善見海。馬耳海毗那多海。尼民多海。又云。一鹹海。二乳海。三酪海。四酥海。五蜜水海。六吉祥海。七酒海)而四大洲對妙高之四面。各在鹹海之一方矣。是謂一小世界(一四洲也)千小世界謂之小千(一千四洲。一千六慾天。一千個梵世。名一小千界)千倍小千名一中千(一千個小千界。一千個二禪。名中千界)千倍中千為一大千(一千個中千界。一千個三禪。名一大千界也)是知天地無窮。品物流形孰為六合之外哉。儒衣緇衣各理其優(優勝也)有務玄先生。辯蘊儒學。家富道書。曰。爾來余評。惟釋氏之博大。吾無以擬議。雖聖人之末。皆得於糟粕(糟酒滓粕油滓。皆聖人之殘末也)而甘酸腴瘠(腴肥也。瘠瘦也)孰不云乎異矣。故遙劫非隸首能計(隸
【現代漢語翻譯】 功德水形成的巨海(具有八種功德：一清澈，二寒冷，三柔軟，四輕盈，五芳香，六無臭，七飲用不傷喉嚨，八飲用不傷腹部)，其深度和廣度與須彌山相同(須彌山入水八萬四千由旬，海水也深八萬四千由旬)。海水環繞著須彌山，沿著海外的邊緣有持雙山，像輪子一樣圍繞著大海。這些山的高度和厚度大約是須彌山的一半(這些山像車輪一樣環繞著須彌山，被稱為七金山，分別是：持雙山、持軸山、擔木山、善見山、馬耳山、象鼻山、魚觜山，露出水面四萬二千由旬)。其餘的山和海相互間隔環繞，逐漸降低和變窄(依次減半)。第七座山外是鹹海(也就是由乾陀海、伊沙陀海、佉羅視海、善見海、馬耳海、毗那多海、尼民多海。又說：一鹹海，二乳海，三酪海，四酥海，五蜜水海，六吉祥海，七酒海)。四大洲分別對應于妙高山的四個方向，各自位於鹹海的一方。這就是所謂的一個小世界(一個四洲)。一千個小世界被稱為小千世界(一千個四洲，一千個六慾天，一千個梵世，稱為一個小千世界)。一千倍的小千世界被稱為中千世界(一千個小千世界，一千個二禪天，稱為中千世界)。一千倍的中千世界被稱為大千世界(一千個中千世界，一千個三禪天，稱為一個大千世界)。由此可知天地無窮無盡，萬物流動變化，哪裡是六合之外呢？儒家的衣服和僧侶的袈裟各有其優點(各自的殊勝之處)。有一位務玄先生，精通儒家學問，家中藏有豐富的道家書籍，他說：『我一直以來都認為，只有佛家的學說最為博大精深，我無法與之相比。即使是聖人的末流，也只能得到一些糟粕(酒糟和油滓，都是聖人留下的殘餘)。而甘甜酸澀、肥沃貧瘠，誰不說它們是不同的呢？』所以，遙遠的劫數不是隸首所能計算的(隸首是黃帝時期的算術家)。
【English Translation】 The merit water forms a giant sea (possessing eight merits: 1. clarity, 2. coolness, 3. softness, 4. lightness, 5. fragrance, 6. no odor, 7. drinking does not harm the throat, 8. drinking does not harm the abdomen), its depth and breadth are the same as Mount Sumeru (Mount Sumeru enters the water by 84,000 yojanas, and the sea is also 84,000 yojanas deep). The sea surrounds Mount Sumeru, and along the outer edge of the sea is Mount Trisanku, like a wheel surrounding the sea. The height and thickness of these mountains are about half that of Mount Sumeru (these mountains surround Mount Sumeru like a wheel, and are called the Seven Golden Mountains, namely: Trisanku, Axis-holder, Timber-bearer, Good-to-see, Horse-ear, Elephant-nose, and Fish-tooth, emerging 42,000 yojanas above the water). The remaining mountains and seas are spaced around each other, gradually decreasing and narrowing (halving in succession). Outside the seventh mountain is the Salt Sea (that is, the Yugandhara Sea, Isadhara Sea, Kharavara Sea, Sudarsana Sea, Asvakarna Sea, Vinataka Sea, and Nimindhara Sea. It is also said: 1. Salt Sea, 2. Milk Sea, 3. Curd Sea, 4. Ghee Sea, 5. Honey Water Sea, 6. Auspicious Sea, 7. Wine Sea). The four great continents correspond to the four sides of Mount Meru, each located on one side of the Salt Sea. This is what is called one small world (one four-continent). A thousand small worlds are called a small chiliocosm (a thousand four-continents, a thousand heavens of the six desires, a thousand Brahma worlds, called a small chiliocosm). A thousand times the small chiliocosm is called a medium chiliocosm (a thousand small chiliocosms, a thousand heavens of the second dhyana, called a medium chiliocosm). A thousand times the medium chiliocosm is called a great chiliocosm (a thousand medium chiliocosms, a thousand heavens of the third dhyana, called a great chiliocosm). From this, it can be known that heaven and earth are infinite, and all things flow and change. Where is beyond the six directions? Confucian robes and monastic robes each have their merits (their respective superiorities). There was a Master Wu Xuan, proficient in Confucian learning, with a rich collection of Taoist books at home. He said, 'I have always believed that only Buddhist teachings are the most profound and extensive, and I cannot compare with them. Even the remnants of the sages can only obtain some dregs (wine lees and oil dregs are the remnants left by the sages). And who would not say that sweetness, sourness, fertility, and barrenness are different?' Therefore, distant kalpas cannot be calculated by Li Shou (Li Shou was a mathematician during the time of the Yellow Emperor).'
首古之善算也)曜靈非夸父能遂(曜靈日也。夸父逐日不及渴飲黃河而竭擲其杖化為鄧林也)彼日域朱崖月窟玄墟。蓋四海之有截(截邊也。東日域。南朱崖。西月窟。北玄墟也)渾儀昕天穹隆宣夜(並古史天文志之名也)歷造化之一塊耳。古者中國聖人(謂伯陽尼父等)知來而藏往。察往而知來。窮神而知化。原始而要終。茍非其時。道不虛行(聖人知西國有佛。以非時故未欲行其道也)姑修伯益之經大禹之跡。著三綱五常(姑且也。謂刪尚書等。明九州治水山川之事)被于諸夏。是謂一天下也。至若皮服雕題左衽窮髮(題額也。此四夷之類)為王化之所陋。其歸命貢琛。有來則書否則已(已不書之)況在大千之野浩然無垠。于方冊斯闕。不欲衍其文也(聖人慎疑。其未審之事不欲書之)有以釋宗為誕(誕虛大也)彼流競者也。夫誕則天厭之久矣。安得行乎天下哉。誠恐槍榆枋則笑乎南溟之遠也(尺鷃飛所不過槍榆枋而笑大鵬一飛九萬。榆枋二木名。槍七良集也)故酌聖人之心以求。則萬計或一(萬慮一獲也)封區內之心以求。則於一罔克(罔無也。克能也。則於一事亦不能也。封滯也)夫蠻與觸(蠻觸二國之事。如前蝸角處已解)聞僬僥侏儒盈尺之軀寔駭(寔實也。駭驚也。僬僥國人長一尺五寸。侏儒國人長三尺
也)僬僥侏儒聞防風鄋䐽長狄僑如(此國人並長三丈。僬僥侏儒小人也)其骨專車。其喉戟舂(皆大人也。吳破塗山獲專車之骨。問夫子云。禹時防風氏后至戮之。此其骨也。鄋䐽國長狄喬如伐魯叔孫得臣。以戈舂其喉而殺之也)其駭亦蠻觸耳彭祖之傷于殤子也(彭祖。殷大夫。姓戔。名坑。字長孺。壽年八百歲。二十歲已下為長殤。十五歲已下至十二為中殤。七歲已上為下殤也)而不知為王母之殤子也。蛇以鋤铻傲乎風(鋤铻不齊貌也)夔以跉(敕錦反)踔(丑略反)傲乎蛇(趻踔跛也。蛇雖鋤铻不端齊而行猶勝風。無形而行。夔雖一足而跛猶勝蛇全無足也)故恃小者不知其大。恃近者不知其遠。恃寡者不知其眾。夫何不然哉。
聖人生第二(道契無為仁高有象。德掩群功化周萬行。稱之曰聖。易云聖人與天地合其德。此正指釋迦牟尼聖主降生之事也)
惟周王二十四年甲寅春二月八日。大聖誕于迦維(姬周第四主昭王。名瑕。康王之子。在位五十一年。二十四年歲在甲寅四月八日。佛生於迦毗羅衛國歡喜園中無憂樹下。即凈飯王城中印土是也)敷德教於五天。此周人之不知也(東南西北中五印土。皆稱為天。本梵天之裔也。敷布也。化在西國。周人不知也)初河泉泛溢大地震動。瑞氣浮空入貫太微。
【現代漢語翻譯】 現代漢語譯本： 僬僥（jiāoyáo，矮人）和侏儒聽到防風（Fángfēng，巨人國名）和鄋瞞（Sōuman，巨人國名）的長狄僑如（Chángdí Qiáorú，人名，長狄國人，身高三丈）的事蹟，他們的骨頭可以用來製造車子。他們的喉嚨像用杵舂米一樣（這些都是巨人的事蹟。吳國攻破塗山，獲得了可以製造車子的骨頭，詢問孔子，孔子說：『這是大禹時代防風氏遲到而被殺后留下的骨頭。』鄋瞞國的長狄僑如攻打魯國，叔孫得臣用戈舂他的喉嚨殺死了他）。他們感到驚訝，就像蠻觸（Mánchù，古國名）和彭祖（Péngzǔ，殷朝大夫，活了八百歲）因早夭的孩子而悲傷一樣（彭祖，殷朝大夫，姓戔，名坑，字長孺，活了八百歲。二十歲以下稱為長殤，十五歲以下到十二歲稱為中殤，七歲以上稱為下殤），卻不知道那些孩子是王母（Wángmǔ，西王母）早夭的孩子。蛇因為身體不齊而輕視風，夔（Kuí，傳說中的獨腳獸）因為跛腳而輕視蛇（鋤铻是不齊的樣子。趻踔是跛腳的樣子。蛇雖然身體不齊，但行走仍然勝過無形的風。夔雖然只有一隻腳而且跛腳，但仍然勝過沒有腳的蛇）。所以，依賴小的不知道大的，依賴近的不知道遠的，依賴少的不知道多的，這難道不是這樣嗎？
聖人生第二（道契合無為，仁德高尚有象，功德掩蓋眾人，教化普及萬行，稱之為聖人。《易經》說聖人與天地合其德，這裡正是指釋迦牟尼聖主降生之事）。
周昭王二十四年甲寅年春二月八日，佛陀誕生於迦維（Jiāwéi，即迦毗羅衛國，Kapilavastu）城（姬周第四代君主昭王，名瑕，康王之子，在位五十一年。二十四年歲在甲寅四月八日，佛陀誕生於迦毗羅衛國歡喜園中的無憂樹下，即凈飯王城中，位於印度）。在五天（Wǔtiān，指印度五大區域）宣揚德教，這是周朝人所不知道的（東南西北中五個印度區域，都稱為天，本是梵天的後裔。敷布是宣揚的意思，佛陀的教化在西國，周朝人不知道）。當初，河流泉水氾濫，大地劇烈震動，祥瑞之氣浮在空中，貫穿太微（Tàiwēi，星官名）。
【English Translation】 English version: The Jiaoyao (dwarfs) and dwarfs heard about Fangfeng (name of a giant country) and the Changdi Qiaoru (name of a person from the Changdi state, a giant country, who was three zhang tall) of Souman (name of a giant country), whose bones could be used to make chariots. Their throats were like rice being pounded with a pestle (these are all deeds of giants. The state of Wu conquered Tushan and obtained bones that could be used to make chariots. When Confucius was asked about it, he said: 'These are the bones of Fangfengshi from the time of Yu the Great, who was killed for arriving late.' The Changdi Qiaoru of the Souman state attacked the state of Lu, and Shusun Dechen used a halberd to pound his throat and kill him). They were surprised, just like the Manchu (name of an ancient country) and Pengzu (a high official of the Yin Dynasty who lived to be eight hundred years old) were saddened by children who died young (Pengzu, a high official of the Yin Dynasty, whose surname was Jian, given name Keng, courtesy name Changru, lived to be eight hundred years old. Those under twenty years old were called changshang, those under fifteen to twelve years old were called zhongshang, and those over seven years old were called xiashang), but they did not know that those children were the young children of Wangmu (the Queen Mother of the West). The snake despised the wind because its body was uneven, and Kui (a legendary one-legged beast) despised the snake because it was lame (chuyu means uneven appearance. Chenzhuo means lame appearance. Although the snake's body is uneven, its walking is still better than the formless wind. Although Kui has only one foot and is lame, it is still better than the snake, which has no feet at all). Therefore, those who rely on the small do not know the large, those who rely on the near do not know the far, and those who rely on the few do not know the many. Isn't this the case?
The Second Chapter on the Birth of a Sage (The Dao is in harmony with non-action, benevolence is noble and has form, virtue covers all people, and teachings spread to all actions. This is called a sage. The Book of Changes says that the sage is in harmony with the heavens and the earth in virtue. This refers to the birth of Shakyamuni, the holy lord).
In the twenty-fourth year of King Zhao of Zhou, the year Jia Yin, on the eighth day of the second month of spring, the Buddha was born in Kapilavastu (Jiāwéi) (King Zhao, the fourth ruler of the Ji Zhou Dynasty, whose given name was Xia, was the son of King Kang and reigned for fifty-one years. In the twenty-fourth year, the year Jia Yin, on the eighth day of the fourth month, the Buddha was born in the Joyful Garden under the Worry-Free Tree in Kapilavastu, which is in the city of Jingfan, located in India). He spread the teachings of virtue in the Five Heavens (Wǔtiān, referring to the five major regions of India), which the people of the Zhou Dynasty did not know (the five regions of India, east, south, west, north, and center, are all called heavens, and are descendants of Brahma. Fubu means to spread. The Buddha's teachings were in the western country, which the people of the Zhou Dynasty did not know). In the beginning, the rivers and springs overflowed, the earth shook violently, and auspicious air floated in the sky, penetrating Taiwei (Tàiwēi, name of a constellation).
遍乎西方作青紅色(周人雖不知。於四月八日晨朝忽見地動泉溢。望見西方有虹光等。瑞上貫紫微)王問太史蘇由曰。若何祥乎(昭王見西方瑞相不測而問蘇由也。大史占天文者)。史曰。有大聖人。生在西方。王曰。于天下何如。曰即時無他。一千年后聲教被此(太史以古書占知西國有大聖人降生。王疑屬於彼土故問天下如何。答以千年之後聲教方及於此。即今無他自周昭二十四年至後漢明帝永平十年。計得一千九十六年矣)王因刻石于南郊(用紀。此事出周書異記)昔高麗問于齊人。而法上亦以此告(高麗未達佛生之事而問之齊人。高僧法上亦引此文而對之也)夫昭王承文武成康之烈(文王武王佈德開基。成王康王贊承帝祚。以至於昭王也)刑措國治(措置也)向能正思無為。謹變乎道。而目觀其瑞。心不精求。蓋福應斯來有數故也(昭王雖睹奇瑞不能求訪聖人。而南巡楚鄉。膠舡溺於漢水。此蓋聖人緣合有時故也)昔世界初成有千花見焉。遠表賢劫有千佛興矣(昔劫初時。海中有千蓮花出。見表有千佛出世)今第九減劫。人壽六萬降至於百。而四佛利見於天下(今第九劫中。人壽六萬歲時俱留孫佛出世。四萬歲時俱那含牟尼佛出世。二萬歲時迦葉佛出世。人壽百歲時釋迦牟尼佛出世也)余佛在於余減劫(餘九百
【現代漢語翻譯】 現代漢語譯本 遍佈西方呈現青紅色（當時周朝人並不知曉。在四月八日清晨忽然看見地動山搖，泉水涌溢，遙望西方有彩虹般的光芒等祥瑞之兆，直貫紫微星）。周昭王問太史蘇由說：『這是什麼祥兆啊？』（昭王看到西方的祥瑞之兆，無法理解，所以詢問蘇由。太史是掌管天文的官員）。蘇由回答說：『有大聖人，降生在西方。』昭王說：『對天下會怎麼樣呢？』蘇由說：『現在不會有什麼，一千年后他的聲教將會傳到這裡。』（太史根據古書占卜得知西方有大聖人降生。昭王懷疑這件事只屬於西方，所以問對天下會怎麼樣。蘇由回答說一千年后他的聲教才會傳到這裡。從周昭王二十四年到後漢明帝永平十年，總共一千零九十六年）。昭王因此在南郊刻石（用來記載這件事，出自《周書異記》）。過去高麗向齊人詢問，法上也用這件事來回答（高麗不瞭解佛陀降生的事情，所以向齊人詢問，高僧法上也引用這件事來回答）。昭王繼承了文王、武王、成王、康王的功業（文王、武王開創基業，成王、康王繼承帝位，直到昭王）。國家治理得很好，刑罰很少使用。如果能夠專心思考，順應自然，謹慎地遵循天道，即使親眼看到祥瑞，內心不精誠地探求，大概是福報應驗的時機還沒有到。（昭王雖然看到了奇異的祥瑞，卻不能尋求聖人，反而南巡楚地，乘坐的船在漢水中沉沒。這大概是聖人出現需要一定的因緣和時機）。過去世界剛形成的時候，有千朵蓮花出現，預示著賢劫將有千佛出世（過去劫初的時候，海中有千朵蓮花出現，預示著賢劫將有千佛出世）。現在是第九個減劫，人的壽命從六萬歲減少到一百歲，而四佛已經利益顯現在天下（現在是第九個減劫中，人的壽命六萬歲時，俱留孫佛（Krakucchanda Buddha）出世；四萬歲時，俱那含牟尼佛（Kanakamuni Buddha）出世；兩萬歲時，迦葉佛（Kasyapa Buddha）出世；人的壽命一百歲時，釋迦牟尼佛（Sakyamuni Buddha）出世）。其餘的佛將會在其餘的減劫中出現（其餘九百
【English Translation】 English version Everywhere in the West appeared blue-red colors (although the people of the Zhou dynasty did not know. On the morning of the eighth day of the fourth month, they suddenly saw the earth move and springs overflow. Looking towards the West, they saw rainbow-like lights and other auspicious signs, piercing through the Ziwei star). King Zhao asked the Grand Historian Su You, saying, 'What kind of omen is this?' (King Zhao saw the auspicious signs in the West, could not understand them, and asked Su You. The Grand Historian was an official in charge of astronomy). The Historian replied, 'There is a great sage born in the West.' The King said, 'How will it be for the world?' The Historian said, 'There will be nothing at this time, but a thousand years later, his teachings will spread here.' (The Historian, based on ancient books, divined that a great sage was born in the West. King Zhao suspected that this matter only belonged to the West, so he asked how it would be for the world. Su You replied that his teachings would only reach here a thousand years later. From the twenty-fourth year of King Zhao of Zhou to the tenth year of Yongping during the reign of Emperor Ming of the Later Han dynasty, it was a total of one thousand and ninety-six years). Therefore, King Zhao carved a stone in the southern suburbs (to record this matter, from 'Records of Strange Events in the Book of Zhou'). In the past, when Goryeo asked the people of Qi, the monk Fa Shang also used this to answer (Goryeo did not understand the birth of the Buddha, so they asked the people of Qi. The high monk Fa Shang also quoted this passage to answer). King Zhao inherited the achievements of King Wen, King Wu, King Cheng, and King Kang (King Wen and King Wu laid the foundation, King Cheng and King Kang inherited the throne, until King Zhao). The country was well governed, and punishments were rarely used. If he could concentrate his thoughts, follow nature, and carefully follow the Dao, even if he saw auspicious signs with his own eyes, but did not sincerely seek them in his heart, it was probably because the time for the blessings to manifest had not yet arrived. (Although King Zhao saw the strange auspicious signs, he could not seek the sage. Instead, he toured the Chu region to the south, and the boat he was riding in sank in the Han River. This was probably because the appearance of the sage required certain conditions and timing). In the past, when the world was first formed, a thousand lotus flowers appeared, foreshadowing that a thousand Buddhas would appear in the Bhadrakalpa (In the past, at the beginning of the kalpa, a thousand lotus flowers appeared in the sea, foreshadowing that a thousand Buddhas would appear in the world during the Bhadrakalpa). Now it is the ninth decreasing kalpa, and the lifespan of people has decreased from 60,000 years to 100 years, and the four Buddhas have already manifested their benefits in the world (Now it is in the ninth decreasing kalpa. When the lifespan of people was 60,000 years, Krakucchanda Buddha appeared; when it was 40,000 years, Kanakamuni Buddha appeared; when it was 20,000 years, Kasyapa Buddha appeared; when the lifespan of people was 100 years, Sakyamuni Buddha appeared). The remaining Buddhas will appear in the remaining decreasing kalpas (the remaining nine hundred
九十六佛出余減劫也)大聖以嗣聖之儲(位繼迦葉佛之後也)自知足宮降神于王家。光被百億。其所將從。乃大威德天。格於上下神祇。至是鬼宿合時。于毗嵐園波羅樹下。右脅而生也(格至也。知足即兜率也。毗嵐此云婢守。波羅樹即無憂樹也。以右者順也。脅生者異凡也)古者樞虹應誕表厥命世。故大聖亦以白象為瑞也(顓頊高辛等。皆感虹光繞樞星而生。其稱命世之君。佛亦以日輪白象而生表其瑞也)古者八采重瞳陟于元后(陟升也。元大也。后君也。堯眉八采重瞳)故大聖亦以三十二相示升階也。國有老仙(老仙謂阿夷頭耆。或云阿私陀也)言于王曰。嗚呼王子有奇表。在家為轉輪王。出家成無上道。觀乎相好炳著不得在家矣(炳明也。著見以王子之相好。恐不得在家為輪王。多出家成道也)凈飯王聞之。心忉怛焉(忉怛悲慘也)誠國嗣不在此。則吾氏泯矣(信如先生所言。若太子不在家為輪王。即恐吾氏族無繼紹而滅絕也)黎民弗保子孫其賓於國乎。其國安在哉(保守也。失國子孫為二王后乃稱國賓)其圖惟安則剪其心。立保傅以作訓。歷射御以昭藝。王子乘羊車詣學堂。行在三之教(謂世子入學。與國人齒讓也。一父在故讓使知父子之道。二君在故讓使知君臣之義。三長在故讓使知長幼之節也。於是選師
【現代漢語翻譯】 現代漢語譯本 （九十六佛出現于減劫時期）大聖作為嗣聖之儲（地位在迦葉佛之後），從知足宮（兜率天）降生於王家。光明普照百億世界。他所帶領的，乃是大威德天。感格於上下神祇。當鬼宿星合之時，在毗嵐園（意為婢守）的波羅樹（即無憂樹）下，從右脅而生（右為順，脅生異於凡人）。 古時有樞星和虹的感應而誕生聖人，以此來表明其為應運而生。所以大聖也以白象為祥瑞的象徵（顓頊、高辛等，都是感應虹光環繞樞星而生）。 古時有眉有八種顏色、眼睛是雙瞳的人登上君位（堯的眉有八種顏色，眼睛是雙瞳），所以大聖也以三十二相來昭示其將要登上覺悟的階梯。 國有老仙（老仙指阿夷頭耆，或說阿私陀）對國王說：『啊，王子的相貌奇異，在家將成為轉輪王，出家將成就無上道。』觀看王子的相好如此顯著，恐怕不能在家了（王子的相好如此顯著，恐怕不能在家成為轉輪王，多半會出家成道）。 凈飯王聽了這話，心中非常悲傷（忉怛意為悲慘）。如果王位繼承人不在這裡，那麼我的家族就要滅絕了（如果太子不在家成為轉輪王，恐怕我的家族就沒有後代繼承而滅絕了）。 百姓不能保全，子孫將成為他國的賓客，那麼國家又在哪裡呢（不能保守國家，失去國土，子孫成為二王之後，只能被稱為他國的賓客）。因此，要設法安定他的心，設立保傅來教導他，讓他經歷射箭和駕車的訓練來彰顯他的才能。王子乘坐羊車前往學堂，學習三之教（指世子入學，與國人互相謙讓。一是因為父親在，所以謙讓，使他懂得父子之道；二是因為君在，所以謙讓，使他懂得君臣之義；三是因為年長者在，所以謙讓，使他懂得長幼之節）。於是選擇老師。
【English Translation】 English version (The ninety-six Buddhas appear during the decreasing kalpa.) The Great Sage, as the successor to the Holy One (his position following Kāśyapa Buddha), descended from the Tuṣita Palace (the Palace of Contentment) into the royal family. His light illuminated billions of worlds. Those who accompanied him were the Great Powerful Devas. He resonated with the deities above and below. When the Nakshatra Ghost constellation aligned, he was born from the right side of his mother's body under a Palāśa tree (meaning 'guardian of the maidservants') in the Viraṇa Garden (Aśoka tree, meaning 'sorrowless tree'). (The right side signifies auspiciousness, and birth from the side is extraordinary.) In ancient times, the response of the pivot star and the rainbow signified the birth of a sage, indicating that he was born in response to the times. Therefore, the Great Sage also used the white elephant as an auspicious symbol (Emperors Zhuanxu and Gaoxin were both born in response to the rainbow light surrounding the pivot star). In ancient times, one with eyebrows of eight colors and double pupils ascended to the throne (Emperor Yao had eyebrows of eight colors and double pupils). Therefore, the Great Sage also used the thirty-two marks to indicate his ascent to the stage of enlightenment. An old sage in the kingdom (the old sage refers to Asita) said to the king, 'Alas, the prince has extraordinary features. If he remains at home, he will become a Chakravartin (Wheel-Turning King); if he leaves home, he will attain unsurpassed enlightenment.' Observing the prince's auspicious marks so clearly, I fear he will not remain at home (the prince's auspicious marks are so evident that I fear he will not remain at home to become a Wheel-Turning King, but will mostly leave home to attain enlightenment). King Śuddhodana, upon hearing this, felt great sorrow in his heart (taovat means sorrowful). If the heir to the throne is not here, then my clan will be extinguished (if the prince does not remain at home to become a Wheel-Turning King, I fear that my clan will have no descendants to inherit and will be extinguished). The people cannot be protected, and the descendants will become guests in another country. Where, then, will the kingdom be? (If the country cannot be protected and the land is lost, the descendants will become guests of another king, and can only be called guests of another country). Therefore, we must find a way to calm his mind, establish tutors to instruct him, and have him undergo training in archery and charioteering to demonstrate his talents. The prince rode in a sheep-drawn carriage to the school, learning the Three Teachings (referring to the crown prince entering school and showing deference to the people of the country. First, because the father is present, he defers, so that he understands the way of father and son; second, because the ruler is present, he defers, so that he understands the righteousness of ruler and subject; third, because the elder is present, he defers, so that he understands the etiquette of elder and younger). Therefore, teachers were selected.
友教太子六十四書等也)由是駕象弦弧。馳騁捔逐。備物致績。莫有不為天下先者(將思謀安。安之於家則宜剪其修行之心。立師保訓以至文武之道。擲象射鼓角抵之戲。備物致功。無有及者)。爰復考少陽之宮。徴傾邦之曼。玄黃頳練。綽約繽紛(考成也。曼長也。美女長弱。列子云。娥媌靡曼也。為太子立宮既成。徴求美女。謂娶善覺王女耶輸陀羅等。飾玄黃之服。綽約繽紛乃容儀舉動之貌)擊石拊石。鼓琴鼓篁(石樂磬也。此謂悅之以音樂也)姑務以歡娛。榮宴狂醒蕩慮。闇鈍耳目泊其道性(姑且也。泊淡也)而歲始芳(謂二月八日也)感應時來。鬼神合謀(謂凈居天子至也)夜未艾(艾正也又中也)哀含膽肺厭極嬪嬙。策素馬以凌虛。詣青山而斷髮(太子於是逾城矣。爰祈作佛也)體常樂而化成天下者也。嗚呼人謀蔽于鬼謀。鬼謀蔽于天謀(蔽猶暗也。人謀況議于眾也。人雖有謀。暗思神之謀而不得用也)人謀從欲。天謀從道。鬼猶非人之敵。而況資于天乎。是故抱關士虛謹其戶(抱關謂閽者)挈壺氏虛謹於時(周禮有挈壺氏掌箭漏者)宮衛偃甲(禁兵之屬也)軒懸失舉(樂奏之士也)彼昏迷之不暇。豈能致勤于其職也。故應生之質。雖曰天性。功存被物。而不得行乎天性矣(父子之道天性也。佛雖以應現化
生之身而本在濟物。濟物之行必假道成。道成不可在於愛慾。是以不得不行乎本意之事也)父王遲其不歸宮室曖而無輝(曖暗也)顧彼山林悠然長往。涕泣漣洏。詔族父洎伯舅氏五人而往求之(即俱倫五人等皆太子族也。令入山求而伴之也)令候其暄涼遂其行藏無咈太子之慾(咈違戾也)過六載載省載悟。枯餒之行不為功德。乃以腴腸實腹為至道之器(大載日餐麻麥。為降外道。乃云吾有一法世莫能知。一切眾生皆依食住。遂受乳糜六斗四升而餐之。乃成道也)以是月以是日以是夜夜何其銀漢已轉。群動已息。據金剛座。如龍蟠結。戡剪大難。萬德來朝。巍巍乎浩劫鴻勛。爰𨍐于箭漏之間耳(以十二月八日食乳糜已。尼連沐浴。于金剛座入定。示將三界九地諸惑斷之。以三十四心而成正覺也)夫天期昭昭之多。地一撮土之多。山一拳石之多。海一勺水之多(昭昭耿光也。天以積小明而成。地以積撮土而成。山以積石而成。海以積勺水而成也。並中庸篇文也)故積而為大能致大用。大士往修大行舉善無遺。以普賢愿普入一切(普賢行愿如華嚴經)故於茲辰。其身遍坐一切道場。而小智觀之以丈六。大士觀之以遠大。遠大則該乎報體。丈六則專乎化軀。其猶自牖而窺于天道。隨隙而見乎多少爾(雖以丈六之身於伽耶畔金剛
【現代漢語翻譯】 現代漢語譯本： 生命的根本在於濟世利物。濟世利物的行為必須藉助『道』才能成就。『道』的成就不能建立在愛慾之上，因此不得不遵循本來的意願行事。父王因為太子遲遲不歸而感到宮室黯淡無光（曖，即昏暗）。顧念著太子悠然遠去山林，不禁涕淚縱橫。於是詔令族父和伯舅等五人前去尋找太子（即俱倫等五人，都是太子的族人，命令他們入山尋找並陪伴太子）。讓他們探問太子的寒暖起居，順從太子的行蹤意願，不要違背太子的意願（咈，即違背）。 經過六年，太子不斷反省領悟，認識到枯槁忍饑的修行並不能成就功德，於是認為以豐腴的腸胃充實身體才是通往至道的工具（太子開始每日食用麻麥，爲了降伏外道，宣稱『我有一種法，世人無法知曉，一切眾生都依靠食物而生存』，於是接受了六斗四升的乳糜並食用，最終成就了『道』）。 就在這個月，就在這一天，就在這個夜晚，銀河已經轉移，萬物都已停止活動。太子安坐于金剛座上，如龍盤結。克服了巨大的困難，萬德來朝。多麼偉大啊，這經歷了漫長劫數的鴻大功勛，竟然在箭漏的短暫時間裡完成（在十二月八日食用乳糜后，在尼連禪河沐浴，于金剛座上入定，示現將三界九地的各種迷惑斷除，以三十四心成就正覺）。 天以無數的光點積累而成光明，地以無數的細土積累而成廣闊，山以無數的拳石積累而成高大，海以無數的勺水積累而成浩瀚（昭昭，指光明。天通過積累微小的光明而變得光明，地通過積累細小的泥土而變得廣闊，山通過積累石頭而變得高大，海通過積累勺水而變得浩瀚。這些都出自《中庸》篇）。 所以，積累才能成就偉大，才能發揮巨大的作用。大士以往修行大行，行善沒有遺漏，以普賢菩薩的願力普遍進入一切境界（普賢行愿見於《華嚴經》）。因此在這個時刻，他的身軀遍佈一切道場，而小智慧的人觀察他只有丈六高，大智慧的人觀察他則遠大無邊。遠大無邊則涵蓋了報身，丈六則專注于化身。這就像從窗戶里窺視天道，隨著縫隙的大小而看到多少一樣（雖然以丈六之身在伽耶城旁的金剛座上...
【English Translation】 English version: Life's essence lies in benefiting all beings. The act of benefiting all beings must be accomplished through the 'Dao' (the Way). The accomplishment of the 'Dao' cannot be based on love and desire, therefore one must act according to one's original intention. The king, saddened by the prince's prolonged absence, felt the palace was dim and without radiance (曖 meaning dim). Thinking of the prince's leisurely departure into the mountains, he could not help but shed tears. He then ordered five relatives, including his paternal uncles, to go and find the prince (namely, Kurunda and others, all relatives of the prince, ordering them to enter the mountains to find and accompany the prince). He instructed them to inquire about the prince's well-being and to follow his actions and desires, without contradicting the prince's wishes (咈 meaning to contradict). After six years, the prince constantly reflected and realized that ascetic practices of starvation could not achieve merit. He then believed that nourishing the body with a full stomach was the means to the ultimate 'Dao' (the Way) (the prince began to eat sesame and wheat daily. In order to subdue the heretics, he proclaimed, 'I have a method that the world cannot know, all beings rely on food to live.' He then accepted and consumed six dou and four sheng of milk gruel, and finally attained the 'Dao'). In this month, on this day, on this night, the Milky Way had shifted, and all movements had ceased. The prince sat firmly on the Vajra seat, like a coiled dragon. He overcame great difficulties, and all virtues came to pay homage. How magnificent, this great achievement spanning countless kalpas, was accomplished in the short time of an arrow's flight (on the eighth day of the twelfth month, after eating milk gruel, he bathed in the Nairanjana River, entered samadhi on the Vajra seat, demonstrating the cutting off of all delusions of the three realms and nine lands, and attained perfect enlightenment with thirty-four minds). The sky is brightened by the accumulation of countless points of light, the earth is broadened by the accumulation of countless grains of soil, the mountain is heightened by the accumulation of countless fist-sized stones, and the sea is vastened by the accumulation of countless spoonfuls of water (昭昭 refers to brightness. The sky becomes bright through the accumulation of small lights, the earth becomes broad through the accumulation of small soils, the mountain becomes high through the accumulation of stones, and the sea becomes vast through the accumulation of spoonfuls of water. These are all from the 'Doctrine of the Mean'). Therefore, accumulation leads to greatness and enables great functions. The Bodhisattva practiced great deeds in the past, leaving no good undone, and universally entered all realms with the vows of Samantabhadra (Samantabhadra's vows are found in the Avatamsaka Sutra). Therefore, at this moment, his body pervades all Bodhimandas (places of enlightenment), while those with small wisdom see him as only sixteen feet tall, and those with great wisdom see him as vast and boundless. Vastness encompasses the reward body, while sixteen feet focuses on the transformation body. It is like peeking at the way of heaven through a window, seeing more or less depending on the size of the gap (Although with a sixteen-foot body on the Vajra seat near Gaya...
座上成等正覺而。實量無齊等。非屬三界)悲夫。苦海混淪。瀑流洄澓。疇先觸涯俟濟。吾必津之以道焉(疇誰也。涯岸也。俟待也。濟度也。津濟也。誰先觸涯岸求渡苦海者。吾當濟之)由是。四顧躊躇。經三七日。乃朝步造乎施鹿林。施鹿林者古佛前化(林在波羅奈國。昔王有千鹿將盡殺之。如來提婆達多俱為鹿王。各領五百。遂告王曰。許日供一鹿。供次者身有孕。鹿王乃代往。王感其仁慈。遂盡免其鹿。即以此園施鹿。遂號施鹿園也)今獲五人於此地(即五俱倫也。一者憍陳如。二者十力迦葉。三頞鞞即馬勝也四者跋提。五者摩訶男也)符其往事矣。殆微言三轉(所謂見道。修道。無學道。三轉法輪。唯大器前悟也)余則末吾知也(殆及也。末莫也。雖云初談四諦。而其間悟入不同)是時地祇興聲。百神咸和。上暢於九天(雲天初禪三天共九天有耳識也)下遍於黃輿(黃輿地也。淮南子云。地形如車輿)旁流於八方。人天交慶。日月貞照。莫不踴躍。莫不抃呼。群靈熙熙于胥樂乎(熙熙和也。胥相也)萬聖樂推以大覺為法王者也。穆王時。西極之國有化人來。入水火。貫金石。返山川。移城邑。乘虛不墜。觸實不礙。千變萬化不可窮極(當週穆王時。已有化人來至。但群生感應未興故也)既以變物之形。又且
【現代漢語翻譯】 現代漢語譯本： （佛陀）在菩提樹下成就正等正覺。他的智慧和力量是無法估量的，不屬於三界。（佛陀）悲憫眾生，苦海一片混沌，如瀑布般奔流回旋。誰先到達岸邊，希望得到救度呢？我必將用佛法引導他們。（疇，指誰。涯，指岸。俟，指等待。濟，指救度。津，指引導。誰先到達岸邊，尋求渡過苦海，我將救度他們。） 因此，（佛陀）四處徘徊，經過三個七天。然後，（佛陀）朝著鹿野苑走去。鹿野苑是過去古佛所教化的地方。（鹿野苑在波羅奈國。過去國王想要殺光一千隻鹿，如來和提婆達多都作為鹿王，各自帶領五百隻鹿。於是告訴國王說，允許每天供獻一隻鹿，輪到懷孕的鹿時，鹿王就代替前往。國王感動於他們的仁慈，於是全部赦免了這些鹿，就用這個園林施捨給鹿，因此稱為鹿野苑。） 如今，（佛陀）在這裡遇到了五個人（即五比丘：憍陳如、十力迦葉、頞鞞即馬勝、跋提、摩訶男），這應驗了過去的因緣。大概只有少數人能領悟這微妙的三轉法輪（即見道、修道、無學道，三轉法輪，只有根器深厚的人才能領悟）。其餘的人則不明白我的意思。（殆，大概。末，不。雖然說是初次宣講四諦，但他們領悟的程度各不相同。） 這時，地神發出聲音，眾神都隨之應和，聲音傳到九重天（欲界六天，色界三天，共有九天，有耳識）。下至大地（黃輿，指大地。《淮南子》說，地形像車輿）。聲音傳遍四面八方，人天共同慶祝，日月光明普照，沒有誰不歡欣鼓舞，沒有誰不拍手歡呼。眾神和樂融融，互相慶祝。萬聖都樂於推崇大覺悟者為法王。周穆王時期，西方的國家有化人來到中土，能入水火，穿透金石，移動山川，遷移城邑，在空中行走不會墜落，接觸實體不會受阻礙，千變萬化，不可窮盡。（在周穆王時期，已經有化人來到中土，但是眾生沒有相應的感應。） 他們既能變化物體的形態，又能……
【English Translation】 English version: Having attained perfect enlightenment (Samyak-sambodhi) under the Bodhi tree, (the Buddha's) wisdom and power were immeasurable, not belonging to the Three Realms. (The Buddha) felt compassion for all beings, the sea of suffering was chaotic, like a waterfall flowing and swirling. Who will reach the shore first, hoping to be saved? I will surely guide them with the Dharma. (Chou means 'who'. Ya means 'shore'. Si means 'wait'. Ji means 'to save'. Jin means 'to guide'. Who will reach the shore first, seeking to cross the sea of suffering, I will save them.) Therefore, (the Buddha) wandered around, spending three weeks. Then, (the Buddha) walked towards Ṛṣipatana (Deer Park). Ṛṣipatana was the place where ancient Buddhas of the past had taught. (Ṛṣipatana is in the country of Varanasi. In the past, a king wanted to kill all one thousand deer. The Tathagata and Devadatta both acted as deer kings, each leading five hundred deer. Then they told the king that they would offer one deer each day, and when it was the turn of a pregnant deer, the deer king would go instead. The king was moved by their kindness, so he pardoned all the deer, and used this park to give to the deer, hence it was called Ṛṣipatana.) Now, (the Buddha) met five people here (namely the five Bhikkhus: Ajñātakauṇḍinya, Daśabala-kāśyapa, Aśvajit, Bhadrika, and Mahānāman), which fulfilled the past karmic connections. Perhaps only a few can comprehend this subtle Three Turnings of the Dharma Wheel (namely the Path of Seeing, the Path of Cultivation, and the Path of No More Learning, the Three Turnings of the Dharma Wheel, only those with deep roots can comprehend). The rest do not understand my meaning. (Dai means 'probably'. Mo means 'not'. Although it is said that the Four Noble Truths were preached for the first time, their level of understanding varied.) At this time, the earth deity made a sound, and all the gods echoed it, the sound reached the Nine Heavens (the six heavens of the desire realm and the three heavens of the form realm, there are nine heavens in total, with ear consciousness). Down to the earth (Huangyu refers to the earth. Huainanzi says that the shape of the terrain is like a chariot). The sound spread in all directions, humans and gods celebrated together, the sun and moon shone brightly, no one was not rejoicing, no one was not clapping and cheering. The gods were harmonious and celebrated each other. All the saints were happy to promote the Greatly Enlightened One as the Dharma King. During the reign of King Mu of Zhou, a transformed person from the western country came to China, who could enter water and fire, penetrate metal and stone, move mountains and rivers, move cities, walk in the air without falling, and not be hindered by contact with reality, with thousands of transformations, inexhaustible. (During the reign of King Mu of Zhou, a transformed person had already come to China, but sentient beings did not have the corresponding response.) They can not only transform the shape of objects, but also...
易人之慮(既能現神通。又能化人心慮也)穆王敬之若神。事之若君。化人無何。謁王同遊。王執化人之袪。騰而上者中天乃止(謁請也。袪衣袖)乃暨化人之宮。構以金銀。絡以珠玉。出雲雨之上。而不知下之所據。望之若屯云焉。王自以為居。數千年不思其國(王居化境。不思返國)化人復謁王同遊。所返之處。仰不見日月。俯不見河海。光彩所照。目眩不能得視。音響所來。耳亂不能得聽(此乃化人與穆王游入諸佛凈土也)王請化人求還。化人移之。王若墜虛焉。既悟所坐猶曏者之處。王問所從來。左右曰。王默存耳(左右見王默坐。而王與化人神遊凈土耳)王自三月不復。更問化人。化人曰。吾與王神遊也。形奚動哉且曩之所居。奚異王之宮。曩之所游。何異王之囿。王大悅。竊思被所遇者佛矣(如來在世雖聲教未被於此。而佛亦曾來矣)而未悟是佛也。惜哉胡獲焉。君陳曰。凡人未見聖若不克見。既見聖亦不克由聖。誠在此矣(此乃周書之文。孔氏注云。凡人有初無終。未見道如不能得見。已見聖道亦不能用之。所以無成也。今穆王見聖而不能求趣聖。信為惜哉)其菩提樹凝陰厚也。金剛座無傾動也(在摩竭陀國伽耶山西南十四五里。即畢缽羅樹也。莖幹黃白枝葉青翠。冬夏不凋。光鮮無變。高數百尺。金
【現代漢語翻譯】 現代漢語譯本： 易人之慮（既能顯現神通，又能化解人心中的憂慮）使周穆王像對待神一樣尊敬他，像對待君王一樣侍奉他。化人不久之後，請求與穆王一同出遊。穆王拉著化人的衣袖，騰空而起，到達中天才停止（謁，是請求的意思。袪，是衣袖）。於是到達了化人的宮殿，宮殿用金銀建造，用珠寶玉石裝飾，在雲雨之上，卻不知道下面支撐的是什麼。遠遠望去就像聚集的雲彩一樣。穆王自認為居住在那裡，過了數千年都不思念自己的國家（穆王居住在化境中，不想返回自己的國家）。 化人再次請求與穆王一同出遊，返回的地方，抬頭看不見日月，俯首看不見河流大海。光彩照耀的地方，眼睛眩暈不能看清楚；聲音響動的地方，耳朵紛亂不能聽清楚（這乃是化人與穆王神遊諸佛的凈土）。穆王請求化人送他回去。化人移動他，穆王感覺像從空中墜落一樣。醒悟過來時，所坐的地方還是原來的地方。穆王問他從哪裡來。左右的人說：『大王只是默默地坐著罷了。』（左右的人看見穆王只是默默地坐著，而穆王的神識與化人一同神遊凈土罷了）。 穆王自己過了三個月才恢復過來，再次詢問化人。化人說：『我與大王是神遊罷了，形體怎麼會動呢？況且先前居住的地方，與大王的宮殿有什麼不同呢？先前遊玩的地方，與大王的園林又有什麼不同呢？』穆王非常高興，暗自思忖所遇到的人是佛啊（如來在世的時候，雖然教化還沒有傳到這裡，但是佛也曾經來過這裡了）。只是沒有領悟到那就是佛啊，可惜啊，怎麼才能得到呢？ 君陳說：『凡人沒有見到聖人就像不能見到一樣，即使見到了聖人也不能遵循聖人的教導。』真誠就在於此啊（這是《周書》中的文字，孔氏的註釋說：凡人有始無終，沒有見到道就像不能得見，已經見到聖道也不能運用它，所以沒有成就。現在穆王見到了聖人卻不能尋求趨向聖人的教導，實在可惜啊）。那菩提樹的樹蔭濃密厚重啊，金剛座堅固不動搖啊（在摩揭陀國伽耶山西南十四五里，就是畢缽羅樹。樹幹黃白色，枝葉青翠，冬夏都不凋謝，光鮮沒有變化，高數百尺，金剛座...
【English Translation】 English version: 'Yi Ren's (化人) worries' (He can manifest supernatural powers and transform people's worries) caused King Mu (穆王) to respect him as a god and serve him as a ruler. Before long, 'Hua Ren' requested to travel with the king. The king held 'Hua Ren's' sleeve and ascended, stopping in the middle of the sky (謁 means request, 袪 means sleeve). Then they arrived at 'Hua Ren's' palace, built with gold and silver, adorned with pearls and jade, above the clouds and rain, without knowing what supported it below. From afar, it looked like gathering clouds. The king thought he lived there, and for thousands of years did not miss his country (The king lived in a transformed realm, not thinking of returning to his country). 'Hua Ren' again requested to travel with the king. The place they returned to was such that looking up, the sun and moon could not be seen, and looking down, rivers and seas could not be seen. Where the light shone, the eyes were dizzy and could not see clearly; where the sounds came from, the ears were confused and could not hear clearly (This is 'Hua Ren' traveling with King Mu to the pure land of all Buddhas). The king asked 'Hua Ren' to take him back. 'Hua Ren' moved him, and the king felt like he was falling from the void. When he woke up, he was still sitting in the same place as before. The king asked where he had come from. The attendants said, 'The king was just sitting silently' (The attendants saw the king sitting silently, while the king's spirit traveled with 'Hua Ren' to the pure land). King Mu himself took three months to recover, and then asked 'Hua Ren' again. 'Hua Ren' said, 'I was just traveling with the king in spirit, how could the body move? Moreover, what is the difference between the place we lived before and the king's palace? What is the difference between the place we traveled before and the king's garden?' The king was very happy, and secretly thought that the person he met was a Buddha (When the Tathagata was in the world, although the teachings had not yet reached here, the Buddha had also been here). But he did not realize that it was the Buddha, alas, how could he obtain it? Jun Chen (君陳) said, 'Ordinary people who have not seen a sage are as if they cannot see one, and even if they have seen a sage, they cannot follow the sage's teachings.' Sincerity lies in this (This is a passage from the Book of Zhou, with Confucius' commentary saying: Ordinary people have a beginning but no end, not seeing the Tao is like not being able to see it, and even having seen the holy Tao, they cannot use it, so there is no achievement. Now King Mu has seen a sage but cannot seek to follow the sage's teachings, it is truly a pity). The shade of that Bodhi tree is dense and thick, and the Vajra seat is firm and unshakeable (It is located fourteen or fifteen miles southwest of Gaya Mountain in Magadha, which is the Pippala tree. The trunk is yellowish-white, the branches and leaves are green, and they do not wither in winter or summer, bright and unchanging, hundreds of feet high, the Vajra seat...
剛座居其下。菩薩證聖之所。亦曰道場。大地震動。獨無傾搖也)樹為座之表。居其座則蔭其樹。樹宜勿剪勿伐之美也。座當不騫不崩之固也(皆邵伯之詩也)聖人之道成而德重天下。其不在茲余所弗堪也(宜存其舊物以表聖蹟也)故外國先王䤿石為像。南北標誌以觀遺化也(䤿刻也。于金剛座菩提樹下刻二大石菩薩。後世佛法若減菩薩沒地。奘公去日已至胸也)老氏生於定王(老子周定王三年九月十四日生於楚國陳郡賴鄉曲仁里。姓李。名耳。字伯陽。謚聃也)仲尼生於魯襄(仲尼以魯襄公二十一年冬生於魯國平鄉也)老氏默識于能仁。仲尼問禮于伯陽。清凈法行經。以大迦葉為老聃。以儒童菩薩為孔丘。西升經云(道經也)吾師化游天竺。善入泥洹(此乃老氏默識能仁也)斯守雌保弱之道也。不敢為天下先之訓也。老氏之德全於是乎。詩云。無競維烈老氏有焉(此毛詩清廟之什競強也。無競競也此詩美武王有伐紂之功。烈業也。能強其功業。如老子有道德不為天下先也)符子云。老子之師名釋迦文(符朗。字元達符堅從弟。為青州牧。為謝玄所降歸。晉后為王國寶 譖而殺之。有識度善別味著書數篇號符子)此或追老氏之言也。昔商太宰嚭(則吳太宰伯嚭也)問于孔子曰。夫子聖者歟。曰丘博識強記非聖人也。三
【現代漢語翻譯】 現代漢語譯本 （佛陀）剛安坐在菩提樹下，這裡是菩薩證得聖果的地方，也被稱為道場。當時大地震動，唯獨此處沒有傾斜搖晃。（菩提）樹是（佛）座的標誌，安坐在（佛）座上，就能庇廕于（菩提）樹。所以（菩提）樹應該保持不修剪不砍伐的美好狀態，（佛）座應當穩固而不崩塌（都如《邵伯》詩所言）。聖人的道行成就，德行普澤天下，如果不是在這裡，我實在無法勝任（指證悟）。（因此）外國的先王們雕刻石頭為佛像，在南北兩邊設立標誌，以供瞻仰遺留下來的教化。（䤿，指雕刻。在金剛座菩提樹下雕刻兩尊大石菩薩。後世佛法如果衰減，菩薩會沒入地下。玄奘法師離開時，（菩薩像）已經沒到胸部了）。老子生於周定王時期（老子于周定王三年九月十四日生於楚國陳郡賴鄉曲仁里，姓李，名耳，字伯陽，謚號聃）。仲尼生於魯襄公時期（仲尼于魯襄公二十一年冬天生於魯國平鄉）。老子默默地認識了能仁（指釋迦牟尼佛），仲尼曾向伯陽請教禮儀。《清凈法行經》認為，大迦葉就是老聃，儒童菩薩就是孔丘。《西升經》中說（道教經典），我的老師（指老子）化身遊歷天竺，善於進入涅槃（這說明老子默默地認識了能仁）。這是守雌保弱的道理，也是不敢為天下先的教誨。老子的德行全部體現在這裡。《詩經》說：『不爭強好勝才是真正的功業』，老子就做到了這一點（這裡引用《毛詩·清廟之什·競》篇。『無競』就是不爭強好勝。這首詩讚美周武王有討伐商紂的功勞，是偉大的功業。能夠成就偉大的功業，就像老子有道德而不為天下先一樣）。符子說：『老子的老師名叫釋迦文』（符朗，字元達，是符堅的堂弟，曾任青州牧，后被謝玄打敗歸降東晉，之後被王國寶誣陷殺害。他有見識，善於辨別味道，著書數篇，號為《符子》）。這或許是追述老子的言論。過去商朝的太宰嚭（就是吳國的太宰伯嚭）問孔子說：『先生是聖人嗎？』孔子說：『我博聞強記，但不是聖人。』
【English Translation】 English version Having just sat beneath it (the Bodhi tree). This is the place where the Bodhisattva attained enlightenment, also called the Bodhimanda (place of enlightenment). The earth shook greatly, but only this place did not tilt or sway. The tree is a symbol of the seat. Sitting on the seat, one is shaded by the tree. The tree should be kept beautiful, unpruned and unfelled. The seat should be firm and uncollapsing (as stated in the poems of Shao Bo). The Sage's path is accomplished and his virtue is weighty throughout the world. If it is not here, I am not capable (of enlightenment). Therefore, the former kings of foreign lands carved stone into images, and set up markers to the north and south to observe the remaining teachings. (䤿 means carving. Two large stone Bodhisattvas were carved under the Vajrasana Bodhi tree. If the Buddha-dharma diminishes in later generations, the Bodhisattvas will be submerged into the ground. When Xuanzang left, it had already reached the chest). Laozi was born during the reign of King Ding of Zhou (Laozi was born on the 14th day of the ninth month of the third year of King Ding of Zhou, in Quren Village, Laixiang, Chen Commandery, Chu State. His surname was Li, his given name was Er, his courtesy name was Boyang, and his posthumous name was Dan). Zhongni (Confucius) was born during the reign of Duke Xiang of Lu (Zhongni was born in the winter of the 21st year of Duke Xiang of Lu, in Pingxiang, Lu State). Laozi silently recognized the capable and benevolent one (Shakyamuni Buddha). Zhongni once asked Boyang about rituals. The Qingjing Faxing Jing (Pure Conduct Dharma Sutra) considers Mahakasyapa to be Lao Dan, and the Youth Bodhisattva to be Confucius. The Xi Sheng Jing (Western Ascension Sutra) says (a Daoist classic), 'My teacher (Laozi) transformed and traveled to Tianzhu (India), and was skilled in entering Nirvana' (This explains that Laozi silently recognized the capable and benevolent one). This is the principle of guarding the feminine and preserving weakness, and the teaching of not daring to be the first in the world. Laozi's virtue is fully embodied in this. The Book of Poetry says, 'Not competing is true merit,' Laozi achieved this (This quotes the Qing Miao zhi Shi Jing from the Mao Shi. 'Wu Jing' means not competing. This poem praises King Wu of Zhou for his merit in conquering the Shang Dynasty, which was a great achievement. Being able to achieve great merit is like Laozi having virtue and not being the first in the world). Fu Zi said, 'Laozi's teacher was named Shakyamuni' (Fu Lang, courtesy name Yuanda, was a cousin of Fu Jian. He served as the governor of Qingzhou, and was later defeated by Xie Xuan and surrendered to the Eastern Jin Dynasty. Later, he was framed and killed by Wang Guobao. He had insight, was good at distinguishing flavors, and wrote several books under the name Fu Zi). This may be a recollection of Laozi's words. In the past, the Grand Tutor Pi of Shang (Bo Pi, the Grand Tutor of Wu) asked Confucius, 'Master, are you a sage?' Confucius said, 'I am knowledgeable and have a strong memory, but I am not a sage.'
王聖者歟(夏禹文命。湯王履。周武王發。為三王也)曰三王善用智勇。聖非丘所知。五帝聖者歟(少昊．顓頊．高辛堯．舜．為五帝也)曰五帝善用仁信。聖非丘所知。三皇聖者歟(伏犧神農黃帝謂之三皇也)曰三皇善用時政。聖非丘所知。太宰大駭曰。然則孰為聖人乎(應言上古皆非聖者。太宰所以大驚也)夫子有間動容而對曰。西方有聖者焉不治而不亂。不言而自信。不化而自行(不以干戈刑憲。而法界之內率服。得不治而不亂乎。不以號今誓約而龍天莫不圍繞。得非不言而自信乎。蠢識信向物類知歸。得非不化而自行乎)蕩蕩乎人無能名焉(此乃仲尼以知西方有佛。故此答太宰也)是知儒道昭融如日在天。而能謙虛若此。蓋釋師之黨潛化著矣。三教玄同彝倫克諧。但法被乎多方。經籍出乎多門。釋宗以因果。老氏以虛無。仲尼以禮樂。㳂淺以洎深。籍微而爲著。各適當時之器。相資為美。其猶天地四時不以麰薺故不春(麰大麥也。薺甘菜也)菱苕故不秋(菱苕草屬也)故儒教漸至也。殷湯改祝。孔釣不綱(桀君無道。置網祝日。從天地四方來者皆入吾此網。殷湯除其三面。唯開一面改祝日。請負命者投吾此網。論語云。子釣而不網。但以一釣取之。雖殺不多。此皆儒教漸行不殺之文也)老教中至也。一曰慈。
【現代漢語翻譯】 王聖者歟(夏禹文命。湯王履。周武王發。為三王也)：您認為三王是聖人嗎？（夏禹，商湯，周武王被稱為三王） 曰：三王善用智勇，聖非丘所知：孔子回答說：『三王善於運用智慧和勇敢，但我所理解的聖人並非如此。』 五帝聖者歟(少昊．顓頊．高辛堯．舜．為五帝也)：您認為五帝是聖人嗎？（少昊、顓頊、高辛、堯、舜被稱為五帝） 曰：五帝善用仁信，聖非丘所知：孔子回答說：『五帝善於運用仁德和誠信，但我所理解的聖人並非如此。』 三皇聖者歟(伏犧神農黃帝謂之三皇也)：您認為三皇是聖人嗎？（伏羲、神農、黃帝被稱為三皇） 曰：三皇善用時政，聖非丘所知：孔子回答說：『三皇善於運用順應時勢的政治措施，但我所理解的聖人並非如此。』 太宰大駭曰：然則孰為聖人乎(應言上古皆非聖者。太宰所以大驚也)：太宰非常驚訝地說：『那麼，誰才是聖人呢？』（太宰之所以如此驚訝，是因為孔子似乎認為上古時代都沒有聖人） 夫子有間動容而對曰：西方有聖者焉，不治而不亂，不言而自信，不化而自行(不以干戈刑憲。而法界之內率服。得不治而不亂乎。不以號今誓約而龍天莫不圍繞。得非不言而自信乎。蠢識信向物類知歸。得非不化而自行乎)：孔子停頓了一下，神情莊重地回答說：『西方有一位聖人，他不用治理就能達到天下太平，不用言語就能讓人信服，不用教化就能使萬物自然而然地執行。（不用武力刑法，就能使法界之內的人都心悅誠服，這難道不是不治而自亂嗎？不用號令誓約，龍天都圍繞著他，這難道不是不言而自信嗎？愚笨的生物都知道信奉歸向他，這難道不是不化而自行嗎？）』 蕩蕩乎人無能名焉(此乃仲尼以知西方有佛。故此答太宰也)：他的偉大是無法用言語來形容的！（這表明孔子知道西方有佛，所以這樣回答太宰） 是知儒道昭融如日在天，而能謙虛若此，蓋釋師之黨潛化著矣：由此可知，儒家和道家的思想如同太陽一樣光明，而孔子還能如此謙虛，大概是受到了佛教潛移默化的影響。 三教玄同彝倫克諧，但法被乎多方，經籍出乎多門：儒、釋、道三教的道理實際上是相通的，都能使社會倫理和諧，只不過教化的方式不同，經典也出自不同的門徑。 釋宗以因果，老氏以虛無，仲尼以禮樂，㳂淺以洎深，籍微而爲著，各適當時之器，相資為美：佛教以因果報應為根本，道家以虛無為根本，儒家以禮樂為根本，從淺入深，從小到大，各自適應當時的社會情況，互相補充，共同發揮作用。 其猶天地四時不以麰薺故不春(麰大麥也。薺甘菜也)菱苕故不秋(菱苕草屬也)：這就好比天地四季的執行，不會因為沒有大麥和薺菜就不春天，也不會因為沒有菱角和苕草就不秋天。 故儒教漸至也：所以說，儒教是逐漸發展起來的。 殷湯改祝，孔釣不綱(桀君無道。置網祝日。從天地四方來者皆入吾此網。殷湯除其三面。唯開一面改祝日。請負命者投吾此網。論語云。子釣而不網。但以一釣取之。雖殺不多。此皆儒教漸行不殺之文也)：商湯改變了桀的祈禱方式，孔子釣魚不用大網。（夏桀暴虐無道，設定羅網並祈禱說：『從天地四方來的鳥獸都進入我的羅網。』商湯撤除了三面的羅網，只留下一面，並改變祈禱說：『願意喪生的鳥獸就投入我的羅網咖。』《論語》中說，孔子釣魚不用大網，只用一根魚竿釣魚，即使有所捕獲，數量也不多。這些都是儒教逐漸推行不殺生思想的體現。） 老教中至也：所以說道教是中庸之道。 一曰慈：第一是慈愛。
【English Translation】 『Were the Three Kings (Xia Yu, Wenming; King Tang, Lü; King Wu of Zhou, Fa) sages?』 He said, 『The Three Kings were skilled in using wisdom and courage, but the sage is beyond what I know.』 『Were the Five Emperors (Shaohao, Zhuanxu, Gaoxin, Yao, Shun) sages?』 He said, 『The Five Emperors were skilled in using benevolence and trustworthiness, but the sage is beyond what I know.』 『Were the Three Sovereigns (Fuxi, Shennong, Huangdi) sages?』 He said, 『The Three Sovereigns were skilled in using timely governance, but the sage is beyond what I know.』 The Grand Master was greatly astonished and said, 『Then who is a sage?』 (It should be said that none of the ancients were sages, which is why the Grand Master was so surprised.) Confucius paused, his expression moved, and he replied, 『In the West, there is a sage who achieves order without governing, is trusted without speaking, and acts spontaneously without transforming. (Without weapons or laws, all within the Dharma realm submit. Is this not achieving order without governing? Without commands or oaths, dragons and gods surround him. Is this not being trusted without speaking? Even ignorant beings believe and return to him. Is this not acting spontaneously without transforming?)』 『Vast and boundless, no one can name him.』 (This shows that Confucius knew there was a Buddha in the West, which is why he answered the Grand Master in this way.) It is known that Confucianism and Taoism shine brightly like the sun in the sky, yet he can be so humble. It seems that the influence of the Buddhist teachers is gradually taking effect. The three teachings (Confucianism, Buddhism, and Taoism) are profoundly the same, and the ethical principles are harmonized. However, the teachings are applied in many ways, and the scriptures come from many sources. Buddhism emphasizes cause and effect, Taoism emphasizes emptiness, and Confucius emphasizes ritual and music. They progress from the shallow to the deep, from the small to the great, each adapting to the needs of the time and complementing each other to create beauty. It is like the four seasons of heaven and earth, where spring does not fail to arrive because there is no barley or shepherd's purse (Móu is barley, Jì is shepherd's purse), and autumn does not fail to arrive because there are no water chestnuts or trumpet creeper (Líng is water chestnut, Sháo is trumpet creeper). Therefore, Confucianism gradually arrived. King Tang of Yin changed the prayer, and Confucius fished without a net (King Jie was tyrannical and set up a net, praying, 『May all creatures from the four directions of heaven and earth enter my net.』 King Tang of Yin removed three sides of the net, leaving only one side open, and changed the prayer to, 『May those who are destined to die enter my net.』 The Analects say, 『The Master fished but did not use a net, only catching with a single hook. Although he killed little.』 These are all texts showing the gradual practice of non-killing in Confucianism). Taoism arrived in the middle way. First is loving-kindness.
二曰儉。三曰不敢為天下先(此道教謂之三寶也)釋教極至也。自鳥獸芻土違而必懲(律文之誡也)如有用釋教者。使人居乎漏盡。如有用老教者。使民至於沖和。如有用孔教者。使民登乎仁壽。是以大聖生於盛王(謂周昭之代)五天之人。千乘之邑。百乘之君。階于聖智者也(千乘之邑。百乘之君。謂凈飯王之諸侯也。以佛生之世國皆證果齊聖者也)二教生乎衰世。而大道躓于陵夷(自周第十二主幽王寵褒姒。失御天下。平王遷都洛邑。諸侯專征禮樂崩壞。謂之衰周也)故老聖潛其龍德隱於柱下。紫氣浮關邁于流沙(老子為周柱下史見周德凌遲。遂出關往流沙。因為關令尹喜說道德二篇也)仲尼祖述堯舜。憲章文武。自衛返魯而修春秋。感其靈應。反袂拭面。稱吾道窮。皆非其志也(仲尼以魯哀公十一年自衛返魯。十四年西狩獲麟而修春秋也)而知道者關尹也。知儒道者顏回也。行二教者百王也。老氏為高仙。仲尼為素王。聖謀洋洋與天地而無窮者也。時有慍見者曰(此乃假賓主問)若不貶二教已甚矣而胡德之歟(胡何也。乃可教而何德之有)余謂彼不知矛楯者也(昔有賣矛楯者。雙夸其功。言楯則矛刺不入。言矛則能穿十楯。或云賣汝矛而穿汝楯。如何彼無詞矣)吾經以二士為至化今鄙之(為迦葉為老子。儒童為
【現代漢語翻譯】 現代漢語譯本 第二點是節儉。第三點是不敢在天下人之前爭先（這是道教所說的三寶）。佛教也達到了極高的境界。即使是鳥獸和草土，違背了也要懲罰（這是佛教戒律的告誡）。如果有人運用佛教，能使人達到煩惱漏盡的境界。如果有人運用道教，能使人民達到沖虛平和的境界。如果有人運用儒教，能使人民達到仁愛長壽的境界。因此，大聖人（佛陀）出生在國力強盛的時代（指周昭王時期）。五天（古印度）之人，擁有千輛兵車的諸侯國，擁有百輛兵車的君主，都能通過佛陀的教導達到聖人的智慧（千乘之邑，百乘之君，指的是凈飯王及其諸侯。因為佛陀出生的時代，各國都能證得果位，達到聖人的境界）。道教和儒教產生在衰敗的時代，大道也因為世道衰落而受阻（自從周朝第十二代君主周幽王寵愛褒姒，失去了治理天下的能力，周平王遷都洛邑，諸侯各自征戰，禮樂制度崩壞，這就是所說的衰敗的周朝）。所以老子隱藏了他的才能，隱居在柱下（周朝管理圖書的官職）。紫氣飄過函谷關，向西前往流沙（老子擔任周朝柱下史，看到周朝的道德衰敗，於是出關前往流沙，因為關令尹喜講解了《道德經》上下兩篇）。孔子傚法堯舜，周文王、周武王，從衛國返回魯國后修訂《春秋》，感嘆自己的理想無法實現，用衣袖擦拭眼淚，說我的道已經窮途末路，這些都不是他的本意（孔子在魯哀公十一年從衛國返回魯國，十四年西狩獲得了麒麟，於是修訂《春秋》）。而懂得道的人是關尹（尹喜），懂得儒道的人是顏回，實行儒道二教的是歷代君王。老子是高仙，孔子是無冕之王，他們的聖明謀略浩瀚無邊，與天地同在，永無窮盡。當時有心懷不滿的人說（這是假設賓主之間的問答）：如果不貶低儒道二教，那又有什麼值得稱道的呢（有什麼可以教化，又有什麼德行可言呢）？我（作者）認為他是不懂矛盾的人（從前有個賣矛和盾的人，同時誇耀自己的產品，說自己的盾矛刺不穿，說自己的矛能穿透所有的盾。有人問他，用你的矛刺你的盾，結果會怎樣？那個人無話可說）。我的經典認為這兩位聖人（迦葉和老子，儒童指孔子）達到了最高的教化，現在卻要貶低他們。
【English Translation】 English version Secondly, frugality. Thirdly, not daring to be ahead of the world (this is what Taoism calls the Three Treasures). Buddhism also reaches the ultimate state. Even birds, beasts, and grass must be punished if they violate (this is the admonition of the Buddhist precepts). If someone uses Buddhism, it can enable people to reach the state of exhaustion of afflictions. If someone uses Taoism, it can enable the people to reach the state of emptiness and harmony. If someone uses Confucianism, it can enable the people to reach the state of benevolence and longevity. Therefore, the Great Sage (Buddha) was born in a prosperous era (referring to the reign of King Zhao of Zhou). People from the Five Heavens (ancient India), lords of cities with a thousand chariots, and rulers of cities with a hundred chariots, can all attain the wisdom of a sage through the Buddha's teachings (cities with a thousand chariots and rulers with a hundred chariots refer to King Suddhodana and his lords. Because in the era when the Buddha was born, all countries could attain enlightenment and reach the state of a sage). Taoism and Confucianism arose in a declining era, and the Great Way was also hindered due to the decline of the world (since King You of Zhou, the twelfth ruler of the Zhou Dynasty, favored Baosi and lost the ability to govern the world, King Ping of Zhou moved the capital to Luoyang, the lords fought each other, and the system of rites and music collapsed, which is what is called the declining Zhou Dynasty). Therefore, Lao Tzu hid his talents and lived in seclusion under the pillar (the official position in the Zhou Dynasty in charge of books). The purple aura floated past Hangu Pass and headed west towards Liusha (Lao Tzu served as the scribe under the pillar of the Zhou Dynasty, saw the decline of the Zhou Dynasty's morality, and then left the pass and went to Liusha, because Guan Ling Yin Xi explained the two chapters of the 'Tao Te Ching'). Confucius emulated Yao and Shun, King Wen of Zhou, and King Wu of Zhou, and after returning to Lu from Wei, he revised the 'Spring and Autumn Annals', lamenting that his ideals could not be realized, wiping his tears with his sleeves, and saying that my way has come to an end, these were not his original intentions (Confucius returned to Lu from Wei in the eleventh year of Duke Ai of Lu, and in the fourteenth year he obtained a unicorn while hunting in the west, and then revised the 'Spring and Autumn Annals'). And the one who understands the Tao is Guan Yin (Yin Xi), the one who understands Confucianism is Yan Hui, and the ones who practice the two teachings of Confucianism and Taoism are the kings of all ages. Lao Tzu is a high immortal, and Confucius is an uncrowned king, their sacred strategies are vast and boundless, coexisting with heaven and earth, and endless. At that time, there were dissatisfied people who said (this is a hypothetical question and answer between guests and hosts): If you don't belittle the two teachings of Confucianism and Taoism, then what is there to praise (what can be taught, and what virtue is there to speak of)? I (the author) think he is someone who doesn't understand contradiction (once there was a person selling spears and shields, simultaneously boasting about his products, saying that his shield could not be pierced by spears, and that his spear could pierce all shields. Someone asked him, what would happen if you used your spear to pierce your shield? That person had nothing to say). My scriptures believe that these two sages (Kasyapa and Lao Tzu, Confucian child refers to Confucius) have reached the highest level of teaching, but now they are being belittled.
仲尼也)則何反其義哉。穆王五十二年壬申二月十五日大聖示滅焉。是日也黑雲四起。大風動地。西方有白虹十二道。南北通貫。連夜不滅。王問太史扈多。扈多曰。西方有大聖人滅。是其衰相耳。初穆王聞西方有聖人。又亟睹光氣(亟數也)慮非周道所宜(慮其聖人來侵土墳也)命呂侯會諸侯于塗山(塗山在會稽吳越分野呂侯呂級也)以備其變至。是靡不大啟沃也(今聞西方聖人滅無不慶悅也)昔大聖顧託大龜氏法藏(大龜氏則大迦葉姓。受如來之顧命也)事畢詣于雙林道場(即俱尸那城跋提河畔也)末命七寶床上。北首而臥。于靜夜中寂然無聲。正遍知月隱於大涅槃山(佛身喻月。圓寂喻山)萬匯號慟。泉填岳墜。惡星驟墮。諸河返流。阿難心沒憂海。羅睺羅但觀無常。有學無學愴然悠逝。諸天稱曰。苦哉其娑羅林(梵云娑羅。此云堅固。凌冬不凋也)四雙八隻合為二樹。垂條下掩。離離皓素如白鶴色。以是謂之鶴樹也。勁葉含霜凌冬不凋。故謂之堅固林也。初大聖將復乎無為(則未滅前)發毗舍離至於南河岸上。履大方石。顧阿難曰。此吾最後望金剛座及王舍城。所留之跡也(毗舍離國在恒河南中天竺界七百里。賢聖于中結集處。即毗耶離國也)故今石上有佛雙趾。長尺有咫(一尺八寸也)廣三之一(闊六寸也
【現代漢語翻譯】 現代漢語譯本 仲尼（孔子）也，那麼為什麼反而違揹他的主張呢？穆王五十二年壬申二月十五日，大聖（佛陀）示現涅槃。這一天，烏雲四起，大風撼動大地，西方出現十二道白色彩虹，南北貫通，整夜不滅。穆王問太史扈多，扈多說：『西方有大聖人逝世，這是衰敗的徵兆啊。』當初穆王聽說西方有聖人，又屢次看到奇異的光芒（亟，是屢次的意思），擔心這不符合周朝的統治（擔心聖人來侵佔土地），命令呂侯在塗山會合諸侯（塗山在會稽，是吳越的分界，呂侯是呂國的國君呂級），以防備變故發生。這件事沒有不使人得到啓發和覺悟的（現在聽說西方聖人逝世，沒有不感到慶幸的）。 過去，大聖（佛陀）委託大龜氏（即大迦葉，姓大龜氏，接受如來的囑託）保管法藏，事情完畢后前往雙林道場（即拘尸那迦城的跋提河畔），最後在七寶床上，頭朝北躺下，在寂靜的夜晚中寂然無聲。正遍知（佛陀）如月亮般隱沒于大涅槃山（佛身比喻為月亮，圓寂比喻為山），萬物哀號慟哭，泉水涌出，山嶽崩塌，兇星驟然墜落，河流倒流。阿難沉沒在憂愁的海洋中，羅睺羅只是觀察到世事無常。有學位的和沒有學位的都悲傷地離去。諸天神稱歎說：『多麼悲苦啊，這娑羅樹林（梵語娑羅，意為堅固，凌冬不凋謝），四雙八棵樹合為兩棵樹，垂下的枝條遮掩著，潔白如雪，像白鶴的顏色。』因此稱之為鶴樹。堅韌的樹葉含著霜雪，凌冬不凋謝，所以稱之為堅固林。 當初，大聖（佛陀）將要進入無為之境（即未涅槃之前），從毗舍離出發，到達南河岸邊，踩著大方石，回頭對阿難說：『這是我最後一次眺望金剛座和王舍城，所留下的足跡啊。』（毗舍離國在恒河南，中天竺境內七百里，賢聖之人在此結集的地方，即毗耶離國）所以現在石頭上有佛的雙足印，長一尺八寸，寬六寸。
【English Translation】 English version If Zhongni (Confucius) also held this view, why do you contradict his teachings? In the fifty-second year of King Mu, on the fifteenth day of the second month of the Ren Shen year, the Great Sage (Buddha) manifested Nirvana. On that day, black clouds arose from all directions, and a great wind shook the earth. Twelve white rainbows appeared in the west, spanning north and south, and did not disappear throughout the night. King Mu asked the Grand Historian Hu Duo, who replied, 'A great sage has passed away in the west; this is a sign of decline.' Initially, King Mu had heard of a sage in the west and had repeatedly (亟 means repeatedly) witnessed extraordinary lights, fearing that it was not in accordance with the Zhou dynasty's interests (fearing that the sage would invade their territory). He ordered Marquis Lü to convene the feudal lords at Tushan (Tushan is located in Kuaiji, marking the boundary between Wu and Yue; Marquis Lü is Lü Ji, the ruler of the state of Lü) to prepare for any changes. This event was enlightening and awakening for everyone (now that they hear of the passing of the sage in the west, everyone is rejoicing). In the past, the Great Sage (Buddha) entrusted the Dharma treasury to Da Gui Shi (Mahakasyapa, whose surname was Da Gui Shi, received the Buddha's entrustment). After completing this task, he went to the Shuanglin (Twin Sala Tree) Grove (which is on the banks of the Bhattiya River in Kushinagar). Finally, he lay down on a seven-jeweled bed, with his head facing north, silently and without a sound in the quiet night. The Perfectly Enlightened One (Buddha), like the moon, disappeared into the Great Nirvana Mountain (the Buddha's body is likened to the moon, and Parinirvana is likened to the mountain). All beings wailed and mourned, springs gushed forth, mountains collapsed, ominous stars fell rapidly, and rivers flowed backward. Ananda was submerged in an ocean of sorrow, and Rahula only observed impermanence. Those with and without learning departed with sadness. The devas exclaimed, 'How sorrowful is this Sala forest (Sanskrit: Sala, meaning firm and unyielding, does not wither in winter)! The four pairs, eight trees, merged into two trees, with drooping branches covering them, as white as snow, like the color of white cranes.' Therefore, it is called the Crane Tree. The strong leaves contain frost and do not wither in winter, so it is called the Firm Forest. Initially, the Great Sage (Buddha), about to enter the realm of non-being (before Nirvana), departed from Vaishali and arrived at the southern bank of the river. Stepping on a large square stone, he turned to Ananda and said, 'This is the last time I will gaze upon the Vajrasana (Diamond Throne) and Rajagriha (King's Abode), the traces I leave behind.' (The country of Vaishali is located south of the Ganges River, seven hundred li within Central India, the place where the wise and virtuous gathered, which is the country of Vaisali). Therefore, there are now footprints of the Buddha on the stone, one foot and eight inches long and six inches wide.
)下有千輻輪相。指端萬字花文及瓶魚等。光爛爛焉(至今石上有此文見)自古邪徒毀而還復原。茲聖人寄跡以表教。教存而跡不亡。觀者泣其依然則長想之懷有在矣。周之二月今十二月也(周朝十一月建子之月為歲首。則今十二月乃是周之二月也)十五日西土之晦也(西國於一月三十日內。分前十五日為白月。后十五日為黑月。自月一日為白月朔十五日為白月晦。自十六日為黑月朔盡日為黑月晦也)彼十二月各以星名呼之(正月利咀啰。二月吠舍佉。三月逝瑟吒。四月頞沙茶。五月室啰伐拏。六月波啰缽陀。七月頞濕縛庾阇。八月迦剌底迦。九月伽始啰。十月報沙。十一月磨佉。十二月頗勒窶拏也)星始為朔。星盡為晦。故此十六日當彼之朔也。合三十日成(前十五日白月。后十五日為黑月也)半月前號黑魄死(謂月初黑景漸消也)後半月號白明生也(謂十六日時月光正盛)分十二月為三時。肇正月十六日至五月十五日為熱際(謂夏正也)自是十六日至九月十五日為雨際。自是十六日至正月十五日為寒際。涼暑之風稍與此曆象會耳。古者三代之正有所取捨。夏后氏尚黑建寅為正(夏禹姒姓。名文命。以天錫玄圭之瑞。以建寅之月為武首。號人正。祭祀旌旗衣服皆尚黑。以平旦為朔也)殷人尚白建丑為正(殷湯子姓。
{ "translations": [ "現代漢語譯本", "佛足下有一千個輻輪相（chakra，象徵佛法的輪子）。指端有萬字花紋以及瓶、魚等圖案。光彩奪目（至今石頭上還有這些花紋可見），自古以來邪惡之徒毀壞后又恢復原樣。這裡是聖人（指佛陀）留下足跡以示教化的地方，教義存在，足跡就不會消失。觀看的人們感嘆它依然如故，那麼長久的思念之情就在這裡了。", "周朝的二月，就是現在的十二月（周朝以十一月建子之月為歲首，那麼現在的十二月就是周朝的二月）。十五日是西土的晦日（西國在一個月的三十天內，分前十五天為白月，后十五天為黑月。每月一日為白月朔，十五日為白月晦；十六日為黑月朔，月末為黑月晦）。他們十二個月各自用星名來稱呼（正月叫利咀啰（Caitra），二月叫吠舍佉（Vaisakha），三月叫逝瑟吒（Jyestha），四月叫頞沙茶（Asadha），五月叫室啰伐拏（Sravana），六月叫波啰缽陀（Bhadrapada），七月叫頞濕縛庾阇（Asvayuja），八月叫迦剌底迦（Karttika），九月叫伽始啰（Margasirsa），十月叫報沙（Pausa），十一月叫磨佉（Magha），十二月叫頗勒窶拏（Phalguna））。星開始出現為朔日，星完全消失為晦日。所以這邊的十六日相當於他們的朔日。合起來三十天（前十五天為白月，后十五天為黑月）。前半月稱為黑魄死（指月初黑影逐漸消退），後半月稱為白明生（指十六日月光正盛）。", "將十二個月分為三個季節。從正月十六日到五月十五日為熱際（指夏季），從五月十六日到九月十五日為雨際，從九月十六日到正月十五日為寒際。涼爽和炎熱的風與這裡的歷法大致相符。古代三代的歷法有所取捨。夏后氏崇尚黑色，以建寅之月為正月（夏禹姒姓，名文命，因為上天賜予玄圭的祥瑞，所以以建寅之月為歲首，稱為人正，祭祀的旗幟和衣服都崇尚黑色，以平旦為朔日）。殷人崇尚白色，以建丑之月為正月（殷湯子姓，" ], "english_translations": [ "English version", 'Below [the Buddha\'s feet] are the thousand-spoked wheel marks (chakra, symbolizing the wheel of Dharma). At the tips of the fingers are swastika flower patterns, as well as vase and fish designs. The light is dazzling (to this day, these patterns can be seen on the stone). Since ancient times, heretics have destroyed them, only for them to be restored. This is where the sage (referring to the Buddha) left his footprints to demonstrate the teachings. If the teachings exist, the footprints will not disappear. Those who see it lament that it remains as it was, and thus the long-cherished memories are present.', 'The second month of the Zhou dynasty is now the twelfth month (the Zhou dynasty took the eleventh month, the month of Zi, as the beginning of the year, so the current twelfth month is the second month of the Zhou dynasty). The fifteenth day is the last day of the month in the Western lands (in the Western countries, the thirty days of a month are divided into the first fifteen days as the white month and the last fifteen days as the black month. The first day of the month is the new moon of the white month, and the fifteenth day is the waning moon of the white month; the sixteenth day is the new moon of the black month, and the last day is the waning moon of the black month). They call each of the twelve months by the name of a star (the first month is called Caitra, the second month is called Vaisakha, the third month is called Jyestha, the fourth month is called Asadha, the fifth month is called Sravana, the sixth month is called Bhadrapada, the seventh month is called Asvayuja, the eighth month is called Karttika, the ninth month is called Margasirsa, the tenth month is called Pausa, the eleventh month is called Magha, and the twelfth month is called Phalguna). The beginning of a star\'s appearance is the new moon, and the complete disappearance of a star is the waning moon. Therefore, the sixteenth day here is equivalent to their new moon. Together, there are thirty days (the first fifteen days are the white month, and the last fifteen days are the black month). The first half of the month is called \'black essence dies\' (referring to the gradual fading of the darkness at the beginning of the month), and the second half of the month is called \'white light is born\' (referring to the full moon on the sixteenth day).', 'The twelve months are divided into three seasons. From the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season (referring to summer), from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season, and from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. The cool and hot winds roughly correspond to the calendar here. In ancient times, the calendars of the three dynasties had their own choices. The Xia dynasty revered black and took the month of Yin as the first month (Xia Yu, with the surname Si and the name Wenming, because heaven bestowed the auspicious sign of the black jade tablet, took the month of Yin as the beginning of the year, called the human correct, and the flags and clothing for sacrifices all revered black, taking dawn as the new moon). The Yin people revered white and took the month of Chou as the first month (Yin Tang, with the surname Zi,' ] }
名履。字天乙有白狼銜鉤之瑞。以建丑之月為歲首。號地正。祭祀旌旗衣服皆尚白。以五更時為朔也)周人尚赤建子為正(周姬姓。名發。有火流王屋之瑞。以建子之月為歲首號天正。祭祀旌旗衣服皆尚赤。以夜半為朔也)而大聖在乎週年。故得以十一月言正。異乎今之世也(佛既生周代。凡經中所有年月。皆取周朝正朔。與今建寅夏正別也)是月也天地否閉。龍蛇斯蟄。微陽潛佈於下泉。丐萌未達于上土。以茲生者應氣運而來。以茲滅者應代謝而去也(北山和尚以佛滅乃用周正涅槃。與今之二月十五日涅槃別也。句萌則物初生如鉤也。萌生也)夫居終而不能死者非聖人也(聖人與物無滯。其生也示相同凡。其滅也示化歸真。雖現生而無生。雖示滅而非滅也)既死而不能生者非聖人也(此方緣盡見化他方非同小聖灰身而已故云常在靈鷲山而實不滅度也)非死非生而能死生者。是謂大聖人也(本不屬於生死而示同生死。真大聖也)而六合之間。萬類職之。未捐于有為。未窳于無為。生而復生。未始有極。而聖人應生者。亦何有極焉(職主也。捐舍也。窳惰也。佛是萬類之主。而未舍于有為故示相。未怠惰于無為故化終而歸寂。此方緣盡他方化故未有極盡者也)是以大聖生可生之世。滅可滅之世。生滅在物。固不在己也(
示相生滅。真本元無。故云而眾見劫盡大火所燒時我此土安隱)八日而生。表始華而就滿也(週四月佛生是今二月也。物正榮華。八日者月漸圓滿也)十五日而滅者。顯自盈而之虧也(以十五日月圓之極。慮眾生起常見。故現無常十六之後。月漸虧也)滿則滋華。虧則害盈(以八日漸滿故滋于榮也。以十五日後漸虧故害盈也)揆其日。是以見生滅之有為耳。又方晝而誕。反晝而逝者。蓋生顯死晦。旦勤夕逸之徴也(佛生以晝入滅以夜者。蓋生則顯明也。死則晦暗也。又生居旦必有勤勞之用。死居夕乃是閑逸之義也)嗟乎群生紛紛若乎在夢。或有見佛生者滅者近者久者體常存者本不生者(隨心所悟不同。化相雖有多般。法身本無生滅也)譬同室而異夢。彼夢者不知彼所夢也。且有大覺而後知彼所夢者也(有聖教說。佛以四月八日生。七月十五日降生。二月八日逾城。十二月八日成道。二月十五日入滅。又有聖教。以二月八日生。二月八日逾城。二日八日入滅。又有以二月八日生。十二月八日逾城。十月八日成道。十二月十五日入滅。諸部所記不同。如一室而異夢也)果有其分而異者不能合其同而同者不能離其異也(以今四月八日生者。據夏正說以二月八日生。據周正說即今北山和尚是也。俱以二月八日。乃天竺小乘別部
【現代漢語翻譯】 現代漢語譯本： 示現生滅的現象，其真如本體原本是沒有的。所以說，當大眾看見劫盡大火燃燒的時候，我這片國土仍然安穩。（佛）在（周正）四月八日誕生，是表示開始榮華而達到圓滿。（周正四月相當於現在的二月，萬物正值榮華，八日則表示月亮漸趨圓滿）。在（周正）四月十五日涅槃，是顯示從盈滿走向虧缺。（因為十五日月亮圓滿到了極點，恐怕眾生因此產生常見，所以示現無常，十六日之後，月亮就開始虧缺了）。圓滿則滋長榮華，虧缺則損害盈滿。（因為八日漸趨圓滿，所以滋長榮華；因為十五日之後漸趨虧缺，所以損害盈滿）。根據這些日子來看，所見到的只是生滅的有為現象罷了。而且在白天誕生，反而在白天逝世，大概是顯示生是顯明，死是晦暗，早晨勤勞，傍晚安逸的象徵。（佛陀在白天誕生，在夜晚入滅，大概是因為生是顯明，死是晦暗。而且生在早晨，必定有勤勞的作用；死在傍晚，乃是閑逸的意義）。 唉！眾生紛紛擾擾，好像在夢中一樣。或者有人看見佛陀生，有人看見佛陀滅，有人覺得佛陀離我們很近，有人覺得佛陀離我們很久遠，有人認為佛陀的法身常存，有人認為佛陀的法身本來就不生不滅。（隨著內心領悟的不同，化現的形象雖然有很多種，但法身原本是沒有生滅的）。譬如住在同一個房間里，卻做著不同的夢，做夢的人不知道別人所做的夢。而且只有大覺悟者才能知道別人所做的夢。（有些聖教說，佛陀在四月八日誕生，七月十五日降生，二月八日逾城，十二月八日成道，二月十五日入滅。又有些聖教說，佛陀在二月八日誕生，二月八日逾城，二月八日入滅。還有些聖教說，佛陀在二月八日誕生，十二月八日逾城，十月八日成道，十二月十五日入滅。各個部派的記載不同，就像住在同一個房間里卻做著不同的夢一樣）。 果然有其區分而不同的，不能合併其相同；而相同的，也不能脫離其不同。（現在按照四月八日誕生這種說法，是根據夏曆來說的；按照二月八日誕生這種說法，是根據周曆來說的，就像現在的北山和尚一樣。都以二月八日為準，乃是天竺小乘別部的說法）。
【English Translation】 English version: Showing the arising and ceasing of phenomena, its true original essence is fundamentally without. Therefore, it is said that when the masses see the fires at the end of the kalpa burning, this land of mine is still peaceful and secure. (The Buddha) was born on the eighth day of the fourth month (according to the Zhou calendar), which signifies the beginning of flourishing and reaching fulfillment. (The fourth month of the Zhou calendar is equivalent to the current second month, when all things are flourishing, and the eighth day signifies the moon gradually becoming full). (The Buddha) entered Nirvana on the fifteenth day of the fourth month (according to the Zhou calendar), which shows the transition from fullness to decline. (Because the moon is at its fullest on the fifteenth day, fearing that sentient beings would develop a belief in permanence, impermanence is shown, and after the sixteenth day, the moon begins to wane). Fullness nourishes flourishing, while waning harms fullness. (Because the eighth day gradually becomes full, it nourishes flourishing; because after the fifteenth day it gradually wanes, it harms fullness). Judging by these days, what is seen is only the conditioned phenomena of arising and ceasing. Moreover, being born in the daytime and passing away in the daytime, it probably symbolizes that birth is manifest and death is obscure, diligence in the morning and ease in the evening. (The Buddha's birth in the daytime and entering Nirvana at night probably signifies that birth is manifest and death is obscure. Moreover, being born in the morning, there must be diligent work; dying in the evening is the meaning of leisure). Alas! Sentient beings are in turmoil, as if in a dream. Some see the Buddha being born, some see the Buddha passing away, some feel the Buddha is near, some feel the Buddha is far away, some believe the Buddha's Dharmakaya (法身) [Dharma body] is eternal, and some believe the Buddha's Dharmakaya (法身) [Dharma body] is fundamentally neither born nor ceasing. (Depending on the different understandings in the heart, although there are many kinds of manifested forms, the Dharmakaya (法身) [Dharma body] is originally without arising or ceasing). It is like living in the same room but having different dreams; the dreamer does not know what others are dreaming. And only the greatly enlightened one can know what others are dreaming. (Some sacred teachings say that the Buddha was born on the eighth day of the fourth month, descended on the fifteenth day of the seventh month, left the city on the eighth day of the second month, attained enlightenment on the eighth day of the twelfth month, and entered Nirvana on the fifteenth day of the second month. Other sacred teachings say that the Buddha was born on the eighth day of the second month, left the city on the eighth day of the second month, and entered Nirvana on the eighth day of the second month. Still others say that the Buddha was born on the eighth day of the second month, left the city on the eighth day of the twelfth month, attained enlightenment on the eighth day of the tenth month, and entered Nirvana on the fifteenth day of the twelfth month. The records of the various schools are different, like living in the same room but having different dreams). Indeed, those that are different due to their distinctions cannot merge their similarities; and those that are the same cannot separate from their differences. (The current saying of being born on the eighth day of the fourth month is based on the Xia calendar; the saying of being born on the eighth day of the second month is based on the Zhou calendar, like the current North Mountain Monk. Both are based on the eighth day of the second month, which is the saying of a separate school of the Theravada (小乘) [Lesser Vehicle] in India).
所計也)有以莊王十年為佛生時。按據魯史。曲裁經意。但多穿鑿之美(此乃費長房。以周莊王十年是魯莊公四年。恒星不見。星殞如雨。便為佛生。此乃據春秋妄為穿鑿也。佛生是周第四主昭王二十四年四月八日生。莊王是第十五主也。又恒星不見。是四月五日。乃是佛滅度后。文殊菩薩于雪山化五百仙人而歸本國。光明掩于恒星不見也)有以三月十五日為佛滅時。蓋西域他俾羅部之言。余則不然也。老聖為秦佚之吊。若復歸周也(莊子云秦佚入吊。老子三號而出也)仲尼夢奠于兩楹(仲尼云。夏后氏葬于東楹。周人葬于西楹。殷人于兩楹之間。吾殷人之後。其亡乎遂卒也)俯萬化而同盡也。天智出宇宙。死齊宇宙。其真耶其權耶。真則像聖。權則乃聖。匪真匪權。則以見起滅之心矣(宇宙者天地也。若人智出天地。而生死與天地萬物同者。問其是真耶是權耶。若是真則像稱于聖矣。若是權化亦乃得為聖焉。除斯之外若不屬。真之與權則無由達生死之心矣)。
北山錄卷第一 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第二
法籍興第三(此篇明如來一代時教經律論興建之由也)
道樹降魔穆清天下(佛初成道于伽耶城菩提樹下金剛座上。以智慧力降魔之後法界肅靜也
【現代漢語翻譯】 現代漢語譯本： （他們的）計算中，有人認為周莊王十年是佛陀出生之時。但根據《魯史》記載，這是牽強附會經文的含義，帶有穿鑿附會的成分（這是費長房認為周莊王十年是魯莊公四年，有『恒星不見，星隕如雨』的記載，便認為是佛陀出生。這是根據《春秋》妄加穿鑿。佛陀出生于周朝第四代君主昭王二十四年四月八日。莊王是第十五代君主。而且『恒星不見』發生在四月五日，是佛陀滅度后，文殊菩薩在雪山教化五百仙人後返回本國，光明掩蓋了恒星）。有人認為三月十五日是佛陀滅度之時，這是西域他俾羅部的說法，其他說法並非如此。老子為秦佚的弔唁，好像又回到了周朝（《莊子》記載秦佚前來弔唁，老子三次嚎哭而出）。仲尼夢見自己奠于兩楹之間（仲尼說：『夏后氏停靈在東邊的楹柱旁，周朝人停靈在西邊的楹柱旁，殷人停靈在兩楹之間。我是殷人的後代，大概要滅亡了吧』於是去世了）。俯視萬物的變化而一同消亡。天智超出宇宙，死亡也與宇宙一同終結，這是真實還是權宜之計呢？是真實就象徵著聖人，是權宜之計也算是聖人。如果既不是真實也不是權宜之計，那麼就能看清生滅之心了（宇宙指的是天地。如果人的智慧超出天地，而生死與天地萬物相同，那麼要問這是真實還是權宜之計。如果是真實就象徵著聖人。如果是權宜之計也可以算是聖人。除此之外如果不屬於真實和權宜之計，那麼就無法理解生死之心了）。
《北山錄》卷第一 《大正藏》第52冊 No. 2113 《北山錄》
《北山錄》卷第二
法籍興第三（此篇闡明如來一代時教經律論興建的緣由）
道樹降魔穆清天下（佛陀最初在伽耶城菩提樹下的金剛座上成道，以智慧力降伏魔軍之後，法界肅靜清寧）
【English Translation】 English version: In their calculations, some consider the tenth year of King Zhuang of Zhou to be the time of Buddha's birth. However, according to the 'History of Lu,' this is a forced interpretation of the scriptures, with elements of fabrication (This is because Fei Changfang believed that the tenth year of King Zhuang of Zhou was the fourth year of Duke Zhuang of Lu, when there was a record of 'fixed stars not being seen, and stars falling like rain,' and thus concluded it was the time of Buddha's birth. This is a fabricated interpretation based on the 'Spring and Autumn Annals.' Buddha was born on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou, the fourth ruler. King Zhuang was the fifteenth ruler. Moreover, 'fixed stars not being seen' occurred on the fifth day of the fourth month, which was after Buddha's Nirvana, when Manjushri Bodhisattva transformed five hundred immortals in the Snow Mountains and returned to his country, and the light obscured the fixed stars). Some consider the fifteenth day of the third month to be the time of Buddha's Nirvana, which is the statement of the Taprobane sect in the Western Regions, but other statements are not like this. Laozi's mourning for Qin Yi seems to return to the Zhou Dynasty (Zhuangzi records that Qin Yi came to mourn, and Laozi cried three times and went out). Zhongni dreamed of being placed between the two pillars (Zhongni said: 'The Xiahou clan placed the coffin beside the eastern pillar, the Zhou people placed it beside the western pillar, and the Yin people placed it between the two pillars. I am a descendant of the Yin people, and I am probably going to perish,' and then he died). Looking down on the changes of all things and perishing together. Heavenly wisdom transcends the universe, and death ends with the universe, is this real or expedient? If it is real, it symbolizes a sage; if it is expedient, it can also be considered a sage. If it is neither real nor expedient, then one can see the mind of arising and ceasing (The universe refers to heaven and earth. If a person's wisdom transcends heaven and earth, and birth and death are the same as heaven and earth and all things, then one must ask whether this is real or expedient. If it is real, it symbolizes a sage. If it is expedient, it can also be considered a sage. Apart from this, if it does not belong to reality and expediency, then there is no way to understand the mind of birth and death).
Beishan Lu, Volume 1 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 2
The Rise of Dharma Records, Chapter 3 (This chapter explains the reasons for the rise and construction of the Sutras, Vinaya, and Shastras of the Tathagata's teachings throughout his life)
Subduing Mara under the Bodhi Tree, Peace Throughout the World (Buddha first attained enlightenment on the Vajra seat under the Bodhi tree in Gaya City. After subduing the demons with his wisdom, the Dharma realm was peaceful and serene)
)。垂世立教四十九年(以三十成道。四十九年說法度人。七十九歲入滅也)以經律論為三藏也(經為修多羅藏。律為毗奈耶藏。論為摩得勒迦藏也)。以五戒十善四諦十二緣六度為五乘也(五戒為人乘。十善為天乘。四諦為聲聞乘。十二緣生為緣覺乘。六波羅蜜為菩薩乘)統之以十二分(一契經。二應頌。三記別。四重說。五自說。六緣起。七譬喻。八本事。九本生。十方廣。十一希有法。十二論義。亦呼十二部教也)開之為四宗(經律論咒)教始興乎一音。而大協于群心。目之曰甘露。亦謂之毒鼓(應其病者除其熱惱故曰甘露。不應其病起煩惱故謂之毒鼓)至聖既沒而微言殆絕(至聖即如來也)大迦葉遽命應真之侶千人。撰定詮序俾罔墜厥旨。王城始會造于石室(撰音選。自佛滅度荼毗之後。大迦葉命羅漢千人。往畢缽羅窟結集法藏。請無憂王為檀護主也)龜氏尸其位(尸主也龜氏迦葉也)首唱優波離令誦律部(優波離者是諸釋子剃髮師。諸釋子出家。遂以瓔珞環釧奉之。波離得已內自思惟。此人性高體貴尚能捨去。況我貧賤守寶受苦。乃懸樹上。誰有須者任意。因求出家。常弘律部)波離避席將就座(大迦葉初於畢缽羅置三法座。一令集律藏。一令集經藏。一令集論藏。故優波離起就座也)禮僧足而升。執象牙
【現代漢語翻譯】 （佛陀）垂世立教四十九年（以三十歲成道，四十九年說法度人，七十九歲入滅）。以經、律、論為三藏（經為修多羅藏（Sutra-pitaka），律為毗奈耶藏（Vinaya-pitaka），論為摩得勒迦藏（Abhidhamma-pitaka））。以五戒、十善、四諦、十二因緣、六度為五乘（五戒為人乘，十善為天乘，四諦為聲聞乘，十二因緣為緣覺乘，六波羅蜜為菩薩乘）。統之以十二分教（一、契經（Sutra），二、應頌（Geya），三、記別（Vyakarna），四、重頌（Gatha），五、自說（Udana），六、因緣（Nidana），七、譬喻（Avadana），八、本事（Itivrttaka），九、本生（Jataka），十、方廣（Vaipulya），十一、希有法（Adbhuta-dharma），十二、論議（Upadesa），亦呼十二部教）。開之為四宗（經、律、論、咒）。教始興乎一音，而大協于群心，目之曰甘露，亦謂之毒鼓（應其病者除其熱惱故曰甘露，不應其病起煩惱故謂之毒鼓）。至聖既沒而微言殆絕（至聖即如來也），大迦葉（Mahakasyapa）遽命應真之侶千人，撰定詮序俾罔墜厥旨。王城始會造于石室（撰音選。自佛滅度荼毗之後，大迦葉命羅漢千人，往畢缽羅窟結集法藏，請無憂王（Asoka）為檀護主也）。龜氏尸其位（尸主也，龜氏迦葉也），首唱優波離（Upali）令誦律部（優波離者是諸釋子剃髮師。諸釋子出家，遂以瓔珞環釧奉之。波離得已內自思惟。此人性高體貴尚能捨去。況我貧賤守寶受苦。乃懸樹上。誰有須者任意。因求出家。常弘律部）。波離避席將就座（大迦葉初於畢缽羅置三法座。一令集律藏，一令集經藏，一令集論藏。故優波離起就座也），禮僧足而升，執象牙
【English Translation】 The (Buddha) taught for forty-nine years (achieving enlightenment at thirty, teaching and liberating beings for forty-nine years, and entering Nirvana at seventy-nine). He established the Tripitaka (three collections) of Sutra (Sutra-pitaka), Vinaya (Vinaya-pitaka), and Abhidhamma (Abhidhamma-pitaka). He used the Five Precepts, Ten Virtues, Four Noble Truths, Twelve Links of Dependent Origination, and Six Paramitas as the Five Vehicles (the Five Precepts are for the Human Vehicle, the Ten Virtues are for the Heavenly Vehicle, the Four Noble Truths are for the Sravaka Vehicle, the Twelve Links of Dependent Origination are for the Pratyekabuddha Vehicle, and the Six Paramitas are for the Bodhisattva Vehicle). He unified them with the Twelve Divisions of Teachings (1. Sutra, 2. Geya, 3. Vyakarna, 4. Gatha, 5. Udana, 6. Nidana, 7. Avadana, 8. Itivrttaka, 9. Jataka, 10. Vaipulya, 11. Adbhuta-dharma, 12. Upadesa), also called the Twelvefold Canon. He opened them into Four Schools (Sutra, Vinaya, Abhidhamma, Mantra). The teachings began with one sound, yet greatly harmonized with the minds of the masses, called 'Amrita' (nectar), and also called 'Poison Drum' (if it suits the illness, it removes the heat and suffering, hence called 'Amrita'; if it does not suit the illness, it causes afflictions, hence called 'Poison Drum'). After the Holy One (the Tathagata) passed away, his subtle words were almost lost. Mahakasyapa (Mahakasyapa) hastily ordered a thousand Arhats to compile and arrange the teachings so that his intentions would not be lost. The assembly began in the Stone Chamber in the royal city (compilation means selection. After the Buddha's Nirvana and cremation, Mahakasyapa ordered a thousand Arhats to gather in the Pippala Cave to compile the Dharma treasury, and invited King Asoka (Asoka) to be the protector). Kasyapa (Kasyapa) presided over the assembly, and Upali (Upali) was the first to recite the Vinaya (Upali was the barber of the Sakya princes. When the Sakya princes renounced the world, they offered him necklaces and bracelets. Upali thought to himself, 'These people are of high character and noble status, yet they can give these up. How much more should I, who am poor and lowly, give up guarding these treasures and suffering.' So he hung them on a tree, saying, 'Whoever needs them can take them.' Then he sought ordination and constantly propagated the Vinaya). Upali left his seat to take his place (Mahakasyapa initially set up three Dharma seats in Pippala Cave: one for compiling the Vinaya, one for compiling the Sutra, and one for compiling the Abhidhamma. Therefore, Upali rose to take his seat), bowed to the Sangha's feet and ascended, holding an ivory
扇。如先佛所說不愆于文字(一依佛在而說。並不愆少一文一字也)一千漏盡迭察迭書。再覆其言然後乃定。滿八十反號八十誦(波離旋記而說。大眾旋書而集之也)次命阿難(阿難本以身居有學不得預眾。被逐在堀外。乃以三界九地惑束為九類。起九無間道斷九解脫道證。然後獲得三明六通。以神境通從戶鑰孔入。故得在會。迦葉乃令集經藏。迦旃延集論藏)阿難曰諾。如波離。過三月飲光虞逸亡。以愿智力觀之無褊慢矣(飲光即迦葉也。虞慮也。逸亡散失也。恐經日久散失。遂常以智愿觀之無于怠慢也)凡百年夷路既廣人用知訓(自佛滅后。迦葉弘持法藏二十年付阿難。亦二十年又付與末田地。二十年末田地又付商那和修。二十年商那和修又付與優波鞠多。五人共一百年弘持法藏也)百年後鞠多違世法驂𤘚軸(違世遷化也。服外謂之驂。𤘚殘也。喻鞠多滅后而法乘摧毀也)雖跋阇干紀擅興十過。而離波多等七百無著人殄之。如金僕姑而穿魯縞矣(佛滅后百年。毗舍離國有跋阇子比丘。說十事為清凈。謂指抄食飲酒受畜金銀等十事皆佛制不許。長老離波多與一切去上座三浮那及搜婆村長老等七百羅漢。作羯磨而殄其罪也。出四分律五十四卷。縞素帛也。金僕姑箭名。魯莊公以之射南宮長萬也)暨大長老摩訶提婆(即
大天也。本土火羅國商主之子。因父他往染其母。父歸殺之。后殺其母及阿羅漢。懼罪而求出家。聰明博達三藏)竊聖人之譽怙王者之力(自云。我得羅漢入。無憂王宮常為王者之師。怙恃也)鄙爭為心離析是謀。增損佛語黷亂聖典(因僧十五日說戒而妄有稱說。黷亂聖言與僧不和也)群聖叱其庸違僭而不經(上座聖眾責其違亂佛語遂成爭競。王不能和也)其徒猬張剪為冠仇(大天之徒如猬毛而張熾。與聖眾共為寇仇也)群聖不克禦侮(克能也。大天部強盛。聖眾部不能制止也)遂破為二部(大天為大眾部。聖眾部為上座部)二部派流有蕩不返。迨數百年浸為二十部(大眾內分出成九部。一說部。二說出世部。三雞胤部。四多聞部。五說假部。六制多山部。七西山住部。八北山住部。並本部成九也。上座部分成十一部。一說一切有部。二雪山住部。三犢子部。四法上部。五賢胄部。六正量部。七密林山部。八化地部。九法藏部。十飲光部。十一經量部。雪山部。則本部也成二十部)哀哉化醇為醨。大義於是乖矣(醇濃醨薄也。佛滅度自百年之後分為二十部。法味澆薄也)㭊金爭㲲分河於是飲矣(譬如一金杖分為五段段段皆金。如佛法分為五部也。迦葉佛父吉利枳王曾作十夢。皆表釋迦遺教弟子內一夢見一張白㲲二十人
【現代漢語翻譯】 大天（Mahadeva），是本土火羅國（Tokharistan）一位商人之子。因為他的父親外出經商，他便與他的母親私通。父親回家后，他殺死了父親。之後，他又殺死了他的母親和一位阿羅漢（Arhat，已證悟的聖者）。因為害怕罪責，他尋求出家。他聰明且博學，通達三藏（Tripitaka，佛教經典），竊取聖人的名譽，依仗國王的勢力（自稱：『我已證得阿羅漢果』），常在阿育王（Ashoka）的宮中作為國王的老師，仗勢欺人。他心懷鄙陋的爭鬥之心，策劃離間僧團。他增改佛陀的教誨，褻瀆聖典（因為僧團每月十五日誦戒時，他妄加評論，擾亂聖言，與僧團不和）。 眾多聖者斥責他庸俗、違背佛法且僭越無度（上座部的聖眾責備他違背佛陀的教誨，於是引發爭論，國王也無法調和）。他的徒眾像豪豬的毛一樣豎起，剪髮為冠，與聖眾結為仇敵（大天的徒眾像豪豬的毛一樣張揚熾盛，與聖眾結為寇仇）。眾多聖者無法制止他的侵擾（『克』是『能夠』的意思。大天部勢力強盛，聖眾部無法制止）。於是僧團分裂為兩個部派（大天部成為大眾部，聖眾部成為上座部）。這兩個部派的支流四處飄蕩，一去不返。經過數百年，逐漸分裂為二十個部派（大眾部內部分裂成九個部派：一、說部；二、說出世部；三、雞胤部；四、多聞部；五、說假部；六、制多山部；七、西山住部；八、北山住部；加上本部，共九個部派。上座部分裂成十一個部派：一、說一切有部；二、雪山住部；三、犢子部；四、法上部；五、賢胄部；六、正量部；七、密林山部；八、化地部；九、法藏部；十、飲光部；十一、經量部。雪山部，也就是本部，共二十個部派）。 可悲啊，佛法的純正味道變得淡薄，偉大的教義因此而背離（『醇』是濃厚，『醨』是淡薄。佛陀滅度后一百年，分裂為二十個部派，佛法的味道變得淡薄）。將金杖分割，爭奪毛㲲，就像用河水來飲用一樣（譬如一根金杖分為五段，每一段都是金子。就像佛法分為五個部派一樣。迦葉佛（Kasyapa Buddha）的父親吉利枳王（Kriki）曾做了十個夢，都預示著釋迦牟尼（Sakyamuni）遺教的弟子們。其中一個夢見一張白㲲，二十個人……）
【English Translation】 Mahadeva, was the son of a merchant in Tokharistan. While his father was away on business, he had an affair with his mother. When his father returned, he killed him. Later, he killed his mother and an Arhat (a liberated being). Fearing punishment, he sought ordination. He was intelligent and erudite, well-versed in the Tripitaka (the Buddhist scriptures), usurped the reputation of a saint, and relied on the power of the king (claiming: 'I have attained Arhatship'), often serving as the king's teacher in Ashoka's palace, and was arrogant and domineering. He harbored base desires for contention and plotted to divide the Sangha (monastic community). He altered the Buddha's teachings and defiled the sacred texts (because he made reckless comments during the Sangha's fortnightly recitation of precepts, disrupting the sacred words and causing discord with the Sangha). Many saints rebuked him for his vulgarity, violation of the Dharma, and immeasurable presumption (the elder monks of the Sthavira school rebuked him for violating the Buddha's teachings, thus causing disputes, which even the king could not reconcile). His followers bristled like porcupine quills, cutting their hair into crowns, and became enemies with the Sangha (Mahadeva's followers were as aggressive and fiery as porcupine quills, becoming enemies with the Sangha). The many saints could not stop his aggression ('Kla' means 'able'). Mahadeva's faction was strong, and the Sthavira school could not restrain it). Thus, the Sangha split into two schools (Mahadeva's faction became the Mahasanghika school, and the Sthavira school became the Theravada school). The branches of these two schools wandered everywhere, never to return. After hundreds of years, they gradually split into twenty schools (the Mahasanghika school split into nine schools: 1. Ekavyavaharika; 2. Lokottaravada; 3. Gokulika; 4. Bahusrutiya; 5. Prajnaptivada; 6. Caitika; 7. Aparasaila; 8. Uttarasaila; plus the original school, making nine schools. The Sthavira school split into eleven schools: 1. Sarvastivada; 2. Haimavata; 3. Vatsiputriya; 4. Dharmottariya; 5. Bhadrayaniya; 6. Sammitiya; 7. Sannagarika; 8. Dharmaguptaka; 9. Kasyapiya; 10. Sankrantika; 11. Sautrantika. The Haimavata school, which is the original school, making twenty schools). Alas, the pure flavor of the Dharma became diluted, and the great teachings were thus deviated from ('Pure' is thick, 'diluted' is thin. After one hundred years after the Buddha's Parinirvana, it split into twenty schools, and the flavor of the Dharma became diluted). Dividing the golden staff and contending for the wool felt is like using river water for drinking (for example, a golden staff is divided into five sections, each section is gold. It is like the Dharma being divided into five schools. Kasyapa Buddha's father, King Kriki, had ten dreams, all of which foreshadowed the disciples of Sakyamuni's teachings. One of the dreams was about a white wool felt, with twenty people...)
爭此㲲㲲終不破。表此二十部大小乘爭后遂分河而飲水也)故諸部云如是契經我部不誦。而於自部皆至於解脫者也(各以自部教是佛語。他部則非也)其大乘宗智論。謂文殊師利與諸徒大會於鐵圍。召阿難誦之。非諸聲聞所預聞也(智論亦云。智度論說。大乘結集乃是文殊菩薩與阿難等在鐵圍山結集。時皆大乘聲聞小智不預其眾也)聲聞聞之迷亂倒錯。斯或別乘之謂也(謂二乘實聲聞也)或不迴心之人也(謂定性聲聞定不迴心灰身滅智者一類。聞說大乘迷錯不信也)余經余聖貶不由論。豈行之艱而亦不能知者乎(或有餘部經教及諸部聖人。貶論而不取者。蓋以論是慧學義理深玄學之實難。而知之亦不得易也)彌勒造瑜伽凡一十七地(一五識身相應地。二意地。三有尋有伺地。四無尋唯伺地。五無尋無伺地。六三摩呬多地。七非三摩呬多地。八有心地。九無心地。十聞所成地。十一思所成地。十二修所成地。十三聲聞地。十四緣覺地。十五菩薩地。十六有餘依地。十七無餘依地也)備舉三乘開張演布(梵云瑜伽。此云相應。謂一切乘境行果等所有諸法皆名相應也。即十七地稱之為師)后諸學者以文殊為法性。以慈氏為法相(法性以真理融觀為門。法相以識相行布為旨)各封涯域互馳章句自伐其美(後人所宗性相有殊。宗
【現代漢語翻譯】 現代漢語譯本 爭論這些細枝末節終究無法解決問題，就像這二十部大小乘佛教各執己見，最終分道揚鑣，各自飲水（指各自修行）。因此，各部都說：『這樣的契經（Sutra，佛經）我們這一部不誦讀。』但都認為自己這一部的教義能達到解脫（各部都認為自己部的教義是佛說的，其他部的就不是）。 大乘宗的《大智度論》（Mahāprajñāpāramitāśāstra）說，文殊師利（Mañjuśrī）菩薩與他的弟子們在鐵圍山（Cakravāḍa）舉行大會，召阿難（Ānanda）誦經，這不是聲聞（Śrāvaka）乘所能聽聞的（《智度論》也說，大乘經典的結集是文殊菩薩與阿難等在鐵圍山結集的，當時小乘聲聞沒有資格參與）。 聲聞乘的人聽了這些經文會感到迷惑顛倒，這或許就是別乘（指大乘）的說法吧（指二乘實際是聲聞乘）。或者是不願回心轉意的人（指那些已決定成為聲聞乘，不願改變，灰身滅智的人，聽了大乘的教義會迷惑不信）。 其他經典和其他聖人所貶低的，不被《智度論》採納的，難道是因為修行太難，還是因為人們不能理解呢（或許有其他部的經典教義以及各部的聖人，貶低而不採納《智度論》的觀點，大概是因為《智度論》是關於智慧的學問，義理深奧玄妙，學習起來實在困難，理解起來也不容易）。 彌勒（Maitreya）菩薩造《瑜伽師地論》（Yogācārabhūmi-śāstra），總共分為十七地（一、五識身相應地；二、意地；三、有尋有伺地；四、無尋唯伺地；五、無尋無伺地；六、三摩呬多地；七、非三摩呬多地；八、有心地；九、無心地；十、聞所成地；十一、思所成地；十二、修所成地；十三、聲聞地；十四、緣覺地；十五、菩薩地；十六、有餘依地；十七、無餘依地）。詳細地闡述了三乘（指聲聞乘、緣覺乘、菩薩乘）的教義（梵文瑜伽（Yoga），意思是相應，指一切乘的境界、修行、結果等所有法都稱為相應。《瑜伽師地論》的十七地被稱為師）。 後來的學者以文殊菩薩為法性（Dharmatā），以慈氏（彌勒菩薩的別稱）為法相（Lakṣaṇa）（法性以真理的融合觀察為入門，法相以認識現象的次第展開為宗旨）。各自劃定界限，互相爭論章句，誇耀自己的優點（後人所宗的法性宗和法相宗各有不同，宗
【English Translation】 English version Arguing over these trivial matters will never solve the problem. It's like these twenty schools of Hīnayāna and Mahāyāna Buddhism, each holding its own views, eventually parting ways and drinking water separately (referring to practicing separately). Therefore, each school says: 'Such sūtras (Sutra, Buddhist scriptures) are not recited in our school.' But they all believe that their own school's teachings can lead to liberation (each school believes that its own teachings are what the Buddha said, and those of other schools are not). The Mahāyāna school's Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that Mañjuśrī (Mañjuśrī) Bodhisattva held a great assembly with his disciples on Mount Cakravāḍa (Cakravāḍa), and summoned Ānanda (Ānanda) to recite the scriptures, which was not something that the Śrāvakas (Śrāvaka) could hear (the Mahāprajñāpāramitāśāstra also says that the compilation of the Mahāyāna scriptures was done by Mañjuśrī Bodhisattva and Ānanda, etc., on Mount Cakravāḍa, and at that time, the Śrāvakas of the Hīnayāna were not qualified to participate). When the Śrāvakas hear these scriptures, they will feel confused and disoriented. Perhaps this is what the separate vehicle (referring to Mahāyāna) is talking about (referring to the fact that the two vehicles are actually the Śrāvaka vehicle). Or it is for those who are unwilling to turn back (referring to those who have decided to become Śrāvakas, unwilling to change, extinguishing their bodies and destroying their wisdom, and will be confused and disbelieving when they hear the Mahāyāna teachings). Other scriptures and what other sages depreciate, and are not adopted by the Mahāprajñāpāramitāśāstra, is it because the practice is too difficult, or because people cannot understand it (perhaps there are other schools' scriptures and teachings, as well as sages of various schools, who depreciate and do not adopt the views of the Mahāprajñāpāramitāśāstra, probably because the Mahāprajñāpāramitāśāstra is about the study of wisdom, and the meaning is profound and mysterious, making it really difficult to learn and not easy to understand). Maitreya (Maitreya) Bodhisattva created the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), which is divided into seventeen bhūmis (stages) in total (1. The bhūmi corresponding to the aggregate of the five consciousnesses; 2. The mind bhūmi; 3. The bhūmi with investigation and discernment; 4. The bhūmi without investigation but with discernment only; 5. The bhūmi without investigation and discernment; 6. The samāhita bhūmi; 7. The non-samāhita bhūmi; 8. The bhūmi with mind; 9. The bhūmi without mind; 10. The bhūmi attained through hearing; 11. The bhūmi attained through thinking; 12. The bhūmi attained through practice; 13. The Śrāvakabhūmi; 14. The Pratyekabuddhabhūmi; 15. The Bodhisattvabhūmi; 16. The bhūmi with remainder of clinging; 17. The bhūmi without remainder of clinging). It elaborates in detail the teachings of the three vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) (Sanskrit Yoga (Yoga) means correspondence, referring to all dharmas such as the realm, practice, and result of all vehicles are called correspondence. The seventeen bhūmis of the Yogācārabhūmi-śāstra are called the teacher). Later scholars regarded Mañjuśrī Bodhisattva as Dharmatā (Dharmatā), and Maitreya (another name for Maitreya Bodhisattva) as Lakṣaṇa (Lakṣaṇa) (Dharmatā takes the fusion and observation of truth as the entry point, and Lakṣaṇa takes the sequential unfolding of the recognition of phenomena as its purpose). They each demarcated boundaries, argued over sentences, and boasted of their own merits (the Dharmatā school and the Lakṣaṇa school, which were later followed, each had different, school
性者以融觀為美。宗相者以區別為善。各黨其宗者也)致使西極東華人到於今有南北兩宗之異也。故南宗焉以空假中為三觀(觀遍計煩惱空處能顯真理為真諦觀。觀依他假有為俗諦觀。觀真俗混同為第一義諦觀也)北宗焉遍計依他圓成為三性也(遍計依妄情而生。依他假眾緣而起。圓成即真理者也)而華嚴以體性德相業用範圍法界(即能所證體用而論範圍籠羅也)得其門統于南北。其猶指乎諸掌矣(學華嚴者盡達性相之原俱盡南北之旨)印土傳法。自大龜氏至師子比丘有二十四人。雅紹真誥流演溥暢(自佛滅后。大迦葉弘持法藏。以至師子比丘共二十四人。雅繼能仁之軌躅。妙弘祖聖之玄風也)暨師子遇害於罽賓。自是相承相付泯矣(師子比丘傳法至罽賓國。為罽賓王害之自後。法藏雖傳其道澆也)然戒法防患獨為大聖所制(戒者。梵云毗奈耶。此云調伏藏。以防非止惡調伏有情三業。如來親制最為付囑)以戒即七支之業業性甚深。獲業智力乃窮其數(七支。身三業殺盜淫。口四業惡口兩舌妄言綺語。共為七支也。獲智力者了業之數)故開遮持破關乎損益。而前佛后佛皆不寄口而言之(或法之中。有開則許其通容。有遮則絕其為作。持為堅守不犯。破為誤犯不持也。律藏是佛親制。不因寄口而傳說也)又峻設其防言不
【現代漢語翻譯】 現代漢語譯本： 那些注重『性』（自性、本性）的人認為融合統一是美好的。而推崇『相』（現象、表象）的人則認為區分差異是好的。各自堅持自己的宗派，導致西域和東土的學佛之人直到今天還存在南北兩宗的差異。因此，南宗以空、假、中為三觀（觀遍計所執的煩惱為空，從而顯現真理，這是真諦觀；觀依他起性的假有為俗諦觀；觀真諦和俗諦混同不二為第一義諦觀）。北宗則以遍計所執性、依他起性、圓成實性為三性（遍計所執性是由於虛妄分別情識而生起的；依他起性是依靠各種因緣條件而生起的；圓成實性就是真理本身）。而《華嚴經》以體、性、德、相、業、用涵蓋法界（即從能證和所證的本體和作用來論述，範圍廣大而周全），掌握了《華嚴經》的門徑，就統攝了南北兩宗的要旨，就像掌握了手掌一樣（學習華嚴的人完全通達性相的本源，完全理解南北兩宗的宗旨）。 印度傳法，從大迦葉尊者到師子比丘共有二十四人，他們繼承了釋迦牟尼佛的教誨，使佛法廣泛流傳（從佛陀涅槃后，大迦葉尊者弘揚和護持佛法，直到師子比丘，共有二十四人，他們繼承了佛陀的足跡，弘揚了祖師的玄妙之風）。等到師子比丘在罽賓國遇害，從此以後，佛法相承相付的傳統就衰落了（師子比丘傳法到罽賓國，被罽賓國王殺害，自此以後，佛法雖然還在流傳，但已經衰微了）。然而，戒律是用來防止過患的，是佛陀親自製定的（戒律，梵語叫毗奈耶，意思是調伏藏，用來防止錯誤，停止惡行，調伏眾生的身口意三業，是如來親自製定的，並且非常重視）。因為戒律關係到身口意的七種行為，這些行為的性質非常深刻，只有獲得業智力才能徹底瞭解其中的道理（七支是指身三業，即殺、盜、淫；口四業，即惡口、兩舌、妄言、綺語，合起來就是七支。獲得智力的人才能瞭解這些行為的因果關係）。 因此，開、遮、持、破關係到行為的損益，而過去的佛和未來的佛都不會用口頭來傳授（在戒律中，開是指允許通融的情況，遮是指禁止做的事情，持是指堅守不犯戒，破是指誤犯了戒律。律藏是佛陀親自製定的，不是通過口頭傳說）。而且，佛陀設立了嚴格的防範措施，不輕易發言。
【English Translation】 English version: Those who value '性' (xing, nature, essence) consider integration and unity to be beautiful. Those who uphold '相' (xiang, phenomena, appearance) believe that distinguishing differences is good. Each adheres to their own school, leading to the difference between the Northern and Southern schools among Buddhists from the Western Regions and the Eastern Lands to this day. Therefore, the Southern School takes emptiness, provisionality, and the Middle Way as the Three Contemplations (contemplating the emptiness of the afflictions of the parikalpita (imagined) nature to reveal the truth, which is the True諦 (paramārtha-satya, ultimate truth) contemplation; contemplating the provisional existence of the paratantra (dependent) nature as the Conventional諦 (saṃvṛti-satya, conventional truth) contemplation; contemplating the non-duality of the True and Conventional truths as the First Meaning諦 (first principle truth) contemplation). The Northern School takes the parikalpita (imagined) nature, the paratantra (dependent) nature, and the pariniṣpanna (perfected) nature as the Three Natures (the parikalpita nature arises from false discrimination; the paratantra nature arises from various causal conditions; the pariniṣpanna nature is the truth itself). The Avataṃsaka Sūtra encompasses the Dharmadhātu (realm of reality) with substance, nature, virtue, characteristics, karma, and function (that is, discussing from the perspective of the essence and function of the knower and the known, the scope is vast and comprehensive). Mastering the gateway to the Avataṃsaka Sūtra encompasses the essence of both the Northern and Southern schools, just like grasping the palm of one's hand (those who study the Avataṃsaka Sūtra fully understand the origin of nature and characteristics, and fully understand the tenets of both the Northern and Southern schools). In India, the transmission of the Dharma from Mahākāśyapa to the Lion Bhikṣu (Śīṃhabhikṣu) involved twenty-four individuals. They inherited Śākyamuni Buddha's teachings, allowing the Dharma to spread widely (from after the Buddha's Parinirvana, Mahākāśyapa propagated and upheld the Dharma, up to the Lion Bhikṣu, there were twenty-four individuals who inherited the Buddha's footsteps and propagated the profound teachings of the ancestral sages). When the Lion Bhikṣu was killed in Kashmir (Kāśmīra), the tradition of Dharma transmission declined from then on (the Lion Bhikṣu transmitted the Dharma to Kashmir, where he was killed by the King of Kashmir. Since then, although the Dharma continued to be transmitted, it had declined). However, the precepts (śīla), which are used to prevent faults, were personally established by the Buddha (the precepts, in Sanskrit called Vinaya, means 'taming store,' used to prevent errors, stop evil deeds, and tame the three karmas of sentient beings' body, speech, and mind. They were personally established by the Tathāgata and are highly valued). Because the precepts relate to the seven actions of body, speech, and mind, and the nature of these actions is very profound, only by obtaining the power of karmic knowledge can one thoroughly understand the principles within (the seven branches refer to the three actions of the body, namely killing, stealing, and sexual misconduct; and the four actions of speech, namely harsh speech, divisive speech, false speech, and frivolous speech, which together make up the seven branches. Those who obtain the power of knowledge can understand the causal relationships of these actions). Therefore, opening, prohibiting, upholding, and breaking relate to the benefits and harms of actions, and neither the past Buddhas nor the future Buddhas will transmit them orally (in the precepts, 'opening' refers to situations where flexibility is allowed, 'prohibiting' refers to things that are forbidden to do, 'upholding' refers to firmly adhering to the precepts and not violating them, and 'breaking' refers to mistakenly violating the precepts. The Vinaya Piṭaka (collection of monastic rules) was personally established by the Buddha and is not transmitted through oral tradition). Moreover, the Buddha established strict preventive measures and did not speak lightly.
浮行。心資定慧以至懸解(如來明立禁戒。峻設遮防浮泛也。心習定慧以至懸解。懸解者若以繩系物。而懸慧解了達若解之也)故亦謂之波羅提木叉也(波羅提木叉此云別解脫戒。謂七眾所持各別而解脫。又持一戒得一解脫)經通五人說(智度論云。五人者一佛二弟子三神仙四天五變化也)以彰善癉惡導物起信刊定邪正。皆得謂之繩墨義也(彰明也。癉病也。病于惡而明於善導引起生也。有不信者引之令信。不定者刊削之。邪曲者則正之。如世繩墨能正材之斜曲也)窮括性相不令散失。貫於人心皆得謂之結鬘義也(經內性相無不窮括義聚前後聯貫。猶若西國之人以線穿貫花鬘而為嚴飾也)至言有準規矩合度。而民是則之皆得。謂之法義也(猶若王言出則天下準承。規者圓也。矩者方也。方圓皆合其制度為人之準故名為法。法者則也)其言如蘭其信乃恒。天下酌之而不知其竭皆得。謂之常義也(蘭香草也。恒常也。若涌泉而不竭。故謂之常也)論通弟子造。以能合離真俗舒蓄名理。壸奧在彀風味淵派。法義之所由生故皆得。謂之摩怛哩迦也(論者循環研核究暢真宗為義。本唯佛說散在眾經。后乃大小聖弟子通亦造之。而能離合真俗區擘色心。定有無之指歸。盡名義之壺奧。其唯論藏乎。梵云摩怛哩迦。此云本母。能生智
【現代漢語翻譯】 現代漢語譯本 浮行。心資定慧以至懸解（如來明立禁戒，嚴密設定遮擋防範，防止放縱漂浮。內心修習定力與智慧，以至於達到懸解的境界。懸解，就像用繩子繫住物體，而智慧的解脫就像解開繩子一樣）。所以也稱之為波羅提木叉（波羅提木叉意為別解脫戒，指七眾弟子各自持守不同的戒律而獲得解脫，持守一條戒律就能獲得一種解脫）。 經文通過五種人宣說（《智度論》中說，五種人指佛、弟子、神仙、天人、變化人）。用以彰顯善行、斥責惡行，引導眾生生起信心，匡正邪惡，這些都可以稱之為繩墨的意義（彰顯是表明，癉是病，因惡而生病，因善而彰明，導是引導生起，對於不信的人引導他們生起信心，對於不堅定的人加以匡正，對於邪曲的人加以糾正，就像世間的繩墨能夠匡正木材的歪斜一樣）。 窮盡囊括事物的體性與現象，不使其散失，貫穿於人心，這些都可以稱之為結鬘的意義（經文的內容窮盡囊括了事物的體性與現象，義理的集合前後連貫，就像西國之人用線穿起花朵編成花鬘作為裝飾一樣）。 至理名言有標準，規矩合乎法度，民眾以此為準則，這些都可以稱之為法的意義（就像君王的言論頒佈天下，天下人都遵從一樣。規是圓，矩是方，方圓都符合制度，作為人們的準則，所以稱為法。法，就是準則）。 它的言語像蘭花一樣芬芳，它的信實像磐石一樣永恒，天下人取用它而不知其枯竭，這些都可以稱之為常的意義（蘭是香草，恒是永恒，就像涌出的泉水永不枯竭，所以稱之為常）。 論藏由弟子們造作，能夠統合、分離真俗，舒展、蘊藏名相與義理，精深微妙，風味深遠，是佛法義理產生的地方，所以都可以稱之為摩怛哩迦（論，是循環研討、深入探究，闡明真宗的義理。原本只是佛所說，散落在各種經典中，後來大小乘的聖弟子們也通力造作，能夠分離、統合真俗，區分色與心，確定有與無的歸宿，窮盡名相義理的精妙之處，這大概就是論藏吧。梵語摩怛哩迦，意為本母，能夠產生智慧）。
【English Translation】 English version Floating conduct. The mind relies on Dhyana (concentration) and Prajna (wisdom) to attain even 'suspended understanding' (The Tathagata clearly establishes precepts and strictly sets up barriers to prevent indulgence and drifting. The mind cultivates Dhyana and Prajna to reach 'suspended understanding'. 'Suspended understanding' is like tying an object with a rope, and the wisdom of liberation is like untying it). Therefore, it is also called Pratimoksha (Pratimoksha means 'separate liberation precepts', referring to the different precepts held by the seven assemblies, each leading to liberation. Holding one precept leads to one liberation). The Sutras are expounded through five types of beings (The Mahaprajnaparamita Shastra says that the five types of beings are: Buddha, disciples, immortals, Devas (gods), and transformation beings). They serve to manifest good deeds, denounce evil deeds, guide beings to generate faith, and rectify deviations. All of these can be called the meaning of 'carpenter's line' (Manifesting is clarifying, 'dan' is illness, being ill from evil and clarifying good, guiding is leading to generate. For those who do not believe, guide them to generate faith; for those who are not firm, rectify them; for those who are deviant, correct them, just as a carpenter's line can correct the crookedness of wood). Exhaustively encompassing the nature and phenomena of things, not allowing them to be lost, and penetrating the hearts of people, all of these can be called the meaning of 'garland' (The content of the Sutras exhaustively encompasses the nature and phenomena of things, the collection of meanings is coherent from beginning to end, just as people in Western countries string flowers together to make garlands for decoration). Words of ultimate truth have standards, rules conform to the Dharma, and people take them as the norm, all of these can be called the meaning of 'Dharma' (Just as the words of the king are issued throughout the land, and everyone follows them. 'Gui' is round, 'Ju' is square, both roundness and squareness conform to the system, serving as the norm for people, so it is called Dharma. Dharma is the norm). Its words are as fragrant as orchids, its trustworthiness is as constant as a rock, and the world draws from it without knowing its depletion, all of these can be called the meaning of 'constancy' (Orchid is a fragrant grass, constancy is eternity, like a spring that gushes forth without ever drying up, so it is called constancy). The Shastras are created by disciples, capable of integrating and separating the true and the mundane, unfolding and containing names and meanings, profound and subtle, with deep flavors, and are the place where the meaning of the Dharma arises, so all of these can be called Matrika (Shastra is the circular study, in-depth exploration, and elucidation of the meaning of the true doctrine. Originally, it was only spoken by the Buddha and scattered in various scriptures. Later, the great and small vehicle holy disciples also jointly created it, capable of separating and integrating the true and the mundane, distinguishing form and mind, determining the destination of existence and non-existence, and exhausting the subtleties of names and meanings. This is probably the Shastra Pitaka. The Sanskrit word Matrika means 'mother', capable of generating wisdom).
慧如母生子也)矯伏擒縱啟塞關徼(矯詐也。伏順也。擒奪。縱放也。論義之道。或詐現縱伏而後奪取其義也。啟開也。塞閉也。關門鑰也。徼小路也。論宗有開有閉有遮防塞其關要也)發期爾的弛有餘勇(發言之道。須有準當。若箭發機須期中的。弛放也。放其義題須令勇氣有餘也。苦理門四宗中不顧論宗等也)外道異黨莫余敢侮(論乃摧邪顯正。故外道之徒莫敢侮慢也)故皆謂之優波提舍也(梵云優波提舍此云論義也)。法謂所對(屬於所照之境)。慧則向觀(謂能照之心)。向則克滅(謂能證智起則諸惑皆滅也)。觀則克聖(謂慧照理若燈之照物則能顯于聖道)。故皆謂之阿毗達磨也(梵云阿毗達磨此云無對法)。佛昔一時有言曰彼此中間而入于定(佛一日言彼此中間三件未指而入定也)。諸大弟子各以己解競宣聖意。或以生死為此。涅槃為彼。道為中間(生死謂分段變易二種生死為此也。涅槃謂四種涅槃所證之理為彼。道則能證之智為中間也)或為眼根為此。色境為彼。識是中間(根為能照。境為所照。識在中間為能了別)如是乃有五百言不相與志不相奪(雖各不同亦各言其志也)暨大聖起定。舍利弗等騰情稽疑。佛言。我說觸為此。集為彼。受為中間(觸為對境。集為能染。心受于中間領納也)爾曹雖非我
【現代漢語翻譯】 現代漢語譯本 『慧如母生子也』（智慧就像母親生孩子一樣）。『矯伏擒縱啟塞關徼』（『矯』是矯詐，『伏』是順從，『擒』是奪取，『縱』是放任。論義的方法，有時需要先用虛假示現縱容順從，然後才能奪取其真義。『啟』是開啟，『塞』是閉合，『關』是門的關鍵，『徼』是小路。論宗有開啟，有閉合，有遮擋防守其關鍵之處）。『發期爾的弛有餘勇』（發言的原則，必須有準則和目標，就像箭從弓上射出，必須期望射中目標。『弛』是放鬆，放開義題時，必須要有充足的勇氣。如同苦理門四宗不顧論宗等）。『外道異黨莫余敢侮』（論辯是爲了摧毀邪說，彰顯正理，所以外道之徒沒有誰敢輕慢）。所以都稱之為『優波提舍』（梵語『優波提舍』，這裡翻譯為『論義』）。 『法』是指所對之境（屬於所照的境界）。『慧』則是向內觀照（指能照之心）。『向』則能剋制消滅（指能證的智慧生起，那麼各種迷惑都會消滅）。『觀』則能克證聖道（指智慧觀照真理，就像燈照亮物體，就能顯現聖道）。所以都稱之為『阿毗達磨』（梵語『阿毗達磨』，這裡翻譯為『無對法』）。 佛陀過去有一次說過：『彼此中間而入于定』（佛陀有一天說『彼此中間』這三件事，沒有明確指出是什麼就入定了）。各位大弟子各自用自己的理解來闡述佛陀的旨意。有人認為生死是『此』，涅槃是『彼』，道是『中間』（生死是指分段生死和變易生死這兩種生死是『此』。涅槃是指四種涅槃所證的真理是『彼』。道則是能證的智慧是『中間』）。有人認為是眼根是『此』，色境是『彼』，識是『中間』（根是能照，境是所照，識在中間能夠了別）。像這樣有五百種說法，彼此不互相符合，也不互相爭奪（雖然各自不同，但也各自表達了自己的觀點）。 等到佛陀從禪定中起來，舍利弗（Śāriputra）等表達心情，提出疑問。佛陀說：『我說觸是『此』，集是『彼』，受是『中間』（觸是對境，集是能染，心在中間領納感受）。你們雖然不是我
【English Translation】 English version 'Wisdom is like a mother giving birth to a child.' 'Rectification, submission, capture, release, opening, closing, barriers, and small paths' ('Rectification' is deception, 'submission' is obedience, 'capture' is seizing, 'release' is letting go. The way of argumentation sometimes requires first feigning compliance and submission to then seize its true meaning. 'Opening' is to open, 'closing' is to close, 'barriers' are the key to a gate, 'small paths' are minor routes. In doctrinal debate, there is opening, closing, and guarding its key points). 'Issue with certainty, release with ample courage' (The principle of speaking must have standards and goals, just like an arrow shot from a bow must aim to hit the target. 'Release' is to relax; when releasing a topic, there must be ample courage, like the four schools of bitter reasoning disregarding doctrinal tenets). 'External paths and dissenting parties dare not insult' (Debate is to destroy heresy and manifest the truth, so no followers of external paths dare to be disrespectful). Therefore, all are called 'Upadeśa' (Sanskrit 'Upadeśa', here translated as 'exposition'). 'Dharma' refers to the object of perception (belonging to the realm of what is illuminated). 'Wisdom' is inward contemplation (referring to the mind that can illuminate). 'Inward' can overcome and eliminate (referring to the arising of wisdom that can realize, then all delusions will be eliminated). 'Contemplation' can realize the holy path (referring to wisdom illuminating truth, just like a lamp illuminating objects, it can reveal the holy path). Therefore, all are called 'Abhidharma' (Sanskrit 'Abhidharma', here translated as 'non-opposing dharma'). The Buddha once said, 'Between this, that, and the middle, enter into samādhi' (The Buddha once said 'this, that, and the middle,' these three things, without specifying what they were, and then entered samādhi). The great disciples each used their own understanding to explain the Buddha's intention. Some considered birth and death as 'this,' nirvāṇa (liberation) as 'that,' and the path as the 'middle' (birth and death refer to the two kinds of birth and death: segmented birth and death and transformational birth and death as 'this.' Nirvāṇa refers to the truth realized by the four kinds of nirvāṇa as 'that.' The path is the wisdom that can realize as the 'middle'). Some considered the eye faculty as 'this,' the object of form as 'that,' and consciousness as the 'middle' (the faculty is what can illuminate, the object is what is illuminated, and consciousness in the middle can distinguish). Like this, there were five hundred different explanations, not agreeing with each other, nor competing with each other (although different, they each expressed their own views). When the Buddha arose from samādhi, Śāriputra (舍利弗) and others expressed their feelings and raised questions. The Buddha said, 'I say contact is 'this,' accumulation is 'that,' and sensation is the 'middle' (contact is facing the object, accumulation is what can defile, and the mind in the middle receives and experiences). Although you are not my
意。然皆為滅苦之因。並應受持不宜忘失也(曹輩也。弟子所說雖非佛之本意。然亦無爽道理也)故佛日未亡。舍利弗造集異門足論(二十卷一百八十九紙。玄奘譯)目連造法蘊足論(二十卷一百七十八紙。玄奘譯)迦多演那造施設足論(一萬八千頌。此未見行。上三論皆是如來在日諸弟子造也)玉毫既晦。提婆設磨造識身足論(十六卷。佛滅后一百年造。玄奘三藏譯)世友造品類足論(十八卷二百九十紙。佛滅后三百年造)戒身足論(三卷四十九紙。世友造。已上謂六足也)迦多演尼造發智論(十六卷三百六十五紙。大義具足故。號此論為身。以六足為足也。佛滅后造)凡七論奮揚才藻控越風猷。傍求聖意式弼神化。其大窮天地。其細考鄰虛(七論並小乘之文。辭藻宏曠風規超弈。至於性相心色無不具論也。鄰虛極微之塵也)方諸儒門。三傳四詩各金玉其音也(三傳。一左丘明傳。二公羊高傳。三穀梁赤傳。四詩。魯詩。魯人申培公漢武以浦輪徴之已八十餘以詩經為訓口傳無傳也。二齊詩齊人袁固生所傳。三韓詩燕人韓嬰所學。四毛詩河間毛公字文操所傳於子夏也)由是四百年初。迦濕彌羅國五百六通依發智論撰大毗婆沙(佛滅后四百年初。有羅漢名迦旃延子。擊干稚普告十方諸天及賢聖。不得入滅有于佛所聞一曷
【現代漢語翻譯】 意。然而這些都是滅苦的原因，並且應該接受和奉行，不應該忘記（曹輩這樣認為，弟子所說雖然不是佛的本意，但也符合道理）。所以佛法還沒有滅亡。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）造了《集異門足論》（共二十卷一百八十九紙，玄奘（Xuánzàng，唐代著名僧人、翻譯家）翻譯），目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）造了《法蘊足論》（共二十卷一百七十八紙，玄奘翻譯），迦多衍那（Kātyāyana，佛陀弟子，以論議著稱）造了《施設足論》（共一萬八千頌，此論未見流傳。以上三論都是如來（Tathāgata，佛的稱號之一）在世時，諸位弟子所造）。 玉毫（指佛的光芒）已經隱沒，提婆設磨（Devaśarman）造了《識身足論》（共十六卷，佛滅后一百年所造，玄奘三藏（Xuánzàng Sanzang，對精通經、律、論三藏的僧人的尊稱）翻譯），世友（Vasumitra）造了《品類足論》（共十八卷二百九十紙，佛滅后三百年所造），《戒身足論》（共三卷四十九紙，世友所造，以上合稱六足）。迦多衍尼（Kātyāyanī）造了《發智論》（共十六卷三百六十五紙，因為大義完備，所以稱此論為身，以六足為足，佛滅后所造）。 總共七論，奮發才華，超越風範，廣泛尋求佛的旨意，傚法神明的教化。其大可以窮盡天地，其細可以考察鄰虛（七論都是小乘的著作，辭藻宏大，風範超絕，至於性相、心色，無不詳盡論述。鄰虛指極微之塵）。 與儒家相比，三傳四詩各有其金玉之音（三傳：一、《左丘明傳》，二、《公羊高傳》，三、《穀梁赤傳》。四詩：魯詩，魯人申培公，漢武帝用蒲輪徵召他，已經八十多歲，以《詩經》為訓，口傳而沒有文字傳本。二、齊詩，齊人袁固生所傳。三、韓詩，燕人韓嬰所學。四、毛詩，河間毛公字文操所傳於子夏）。由此，在佛滅后四百年初，迦濕彌羅國（Kashmir）的五百六通（指五百位精通佛法的修行者）依據《發智論》撰寫了《大毗婆沙》（佛滅后四百年初，有羅漢（Arhat，佛教修行證果的聖人）名叫迦旃延子（Kātyāyanīputra），敲擊犍稚（一種佛教法器）普告十方諸天及賢聖，不得入滅，凡是在佛所聽聞一偈...
【English Translation】 These, however, are all causes for the cessation of suffering, and should be accepted and upheld, not forgotten (The Cao group thinks this way. Although what the disciples say is not the original intention of the Buddha, it is in accordance with reason). Therefore, the Buddha's Dharma has not yet perished. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) composed the 'Jñānaprasthāna' (Collection of Different Meanings) (twenty volumes, one hundred and eighty-nine folios, translated by Xuánzàng (a famous Tang Dynasty monk and translator)), Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) composed the 'Dharmaskandha' (Treatise on the Aggregates of the Dharma) (twenty volumes, one hundred and seventy-eight folios, translated by Xuánzàng), and Kātyāyana (a disciple of the Buddha, known for his arguments) composed the 'Prajñāptiśāstra' (Treatise on Establishments) (eighteen thousand verses, this treatise is not seen in circulation. The above three treatises were all composed by the disciples when the Tathāgata (one of the titles of the Buddha) was alive). The jade radiance (referring to the Buddha's light) has already faded, Devaśarman composed the 'Vijñānakāya' (Body of Consciousness) (sixteen volumes, composed one hundred years after the Buddha's Nirvana, translated by Xuánzàng Sanzang (a respectful title for monks proficient in the three pitakas of Sutra, Vinaya, and Abhidharma)), Vasumitra composed the 'Dhatukāya' (Body of Elements) (eighteen volumes, two hundred and ninety folios, composed three hundred years after the Buddha's Nirvana), and the 'Prakaraṇapāda' (Treatise on Categories) (three volumes, forty-nine folios, composed by Vasumitra, the above are collectively called the six feet). Kātyāyanī composed the 'Jñānaprasthāna' (Foundation of Knowledge) (sixteen volumes, three hundred and sixty-five folios, because the great meaning is complete, this treatise is called the body, and the six feet are the feet, composed after the Buddha's Nirvana). In total, seven treatises, displaying talent and surpassing style, widely seeking the Buddha's intention, emulating the teachings of the divine. Its greatness can exhaust heaven and earth, its subtlety can examine the adjacent void (the seven treatises are all works of the Hinayana, with grand rhetoric and outstanding style, and everything from nature and characteristics to mind and form is discussed in detail. The adjacent void refers to the extremely minute dust). Compared to the Confucian school, the Three Commentaries and Four Classics each have their golden and jade sounds (The Three Commentaries: 1. 'Zuo Zhuan' (Commentary of Zuo) by Zuo Qiuming, 2. 'Gongyang Zhuan' (Commentary of Gongyang) by Gongyang Gao, 3. 'Guliang Zhuan' (Commentary of Guliang) by Guliang Chi. The Four Classics: The Lu Classic of Poetry, Shen Peigong of Lu, Emperor Wu of Han summoned him with a Pu chariot, he was already over eighty years old, and he used the Classic of Poetry as a teaching, transmitted orally without written transmission. 2. The Qi Classic of Poetry, transmitted by Yuan Gusheng of Qi. 3. The Han Classic of Poetry, learned by Han Ying of Yan. 4. The Mao Classic of Poetry, transmitted by Mao Gong of Hejian, whose courtesy name was Wencao, to Zixia). From this, in the early four hundred years after the Buddha's Nirvana, the five hundred and six masters (referring to five hundred practitioners proficient in the Buddha's Dharma) of Kashmir composed the 'Mahāvibhāṣā' (Great Commentary) based on the 'Jñānaprasthāna' (In the early four hundred years after the Buddha's Nirvana, there was an Arhat (a Buddhist saint who has attained enlightenment) named Kātyāyanīputra, who struck the ghaṇṭā (a type of Buddhist instrument) and proclaimed to all the devas and sages of the ten directions, that they should not enter Nirvana, and that all those who had heard a verse from the Buddha...
一句皆會迦濕彌羅國。諸聖既至。遂集所聞。是者取。非者去。乃成大毗婆沙。此云廣解。禁之不令出國。謂婆娑頭拔尊者潛入彼國誦之出國歸。罽賓傳之後方流於諸國也)備釋三藏(謂經律論)以品有八。譯者謂之八蘊。亦日八藏是也(蘊藏皆聚義也即八揵度)至五百年。龍樹學窮域內。自謂一切智人。方立為大師。阿耨達龍引入于宮。示以塵沙秘藏。愧所負罪九旬假誦于龍宮。而特悔其所稱者也(龍樹本南天竺國梵志也。誦四韋陀因入王宮。厭欲出家。經論誦盡嫌佛所說經不多。後龍王請入宮經九十日。點經題不盡。深悔言失。通解造智度論十萬偈。天竺立廟敬奉如佛)其所誦習人間或得之。由是廣制諸論丕守先教(丕大也。謂大能弘守先聖之教也)洎千年。世親初學小乘。常欲不利於大乘。其兄無著愍之。假疾召使至。具以微言誨。天親退而省其咎矍然。將自援刀斷舌。無著聿來其前止之曰。罪自汝心匪舌之咎。昔既以毀。今盍以贊(盍何不也)斷之何補焉。遂乃制論千部。或宗或釋翊贊於五乘也(天親菩薩北天竺留婁沙富羅國人。兄弟三人俱在有部出家。兄無著先悟大乘。常往兜率請彌勒說瑜伽。天親在有部日。先造小乘論五百部廣非大乘。后因無著化之既悟大乘。乃卻造五百本大乘論廣贊大乘。故號千部論
【現代漢語翻譯】 現代漢語譯本： 據說，一切都源於迦濕彌羅國（Kashmir）。當諸位聖者到達后，便聚集在一起，整理所聽聞的教義。正確的被採納，錯誤的被去除，最終形成了《大毗婆沙論》（Mahavibhasa），意為廣博的解釋。此論被禁止外傳，據說婆娑頭拔尊者（Vasumitra）偷偷進入該國，背誦此論后帶出國外。此論在罽賓（Kapisa）流傳之後，才傳到其他國家。 此論完備地解釋了三藏（Tripitaka，即經、律、論），分為八品，譯者稱之為八蘊，也叫八藏（蘊和藏都是聚集的意思，即八犍度）。到了五百年時，龍樹（Nagarjuna）學遍了所有區域內的知識，自認為是無所不知的人，開始被尊為大師。阿耨達龍（Anavatapta-naga）將他引入龍宮，向他展示瞭如塵沙般眾多的秘密經典。龍樹為自己之前的狂妄感到慚愧，在龍宮中用了九十天的時間誦讀經典，並深深地懺悔自己之前的言論（龍樹原本是南天竺的婆羅門，誦讀了四部吠陀，後進入王宮。厭倦了世俗的慾望而出家。讀遍了所有經論后，嫌佛陀所說的經典不夠多。後來龍王邀請他進入龍宮，用了九十天的時間，也無法看完所有的經典題目，深深地後悔自己之前的言論。通曉並撰寫了《智度論》十萬偈。天竺人民建立廟宇，像供奉佛陀一樣敬奉他）。 他所誦讀和學習的經典，人間或許能得到一些。因此，他廣泛地制定了各種論著，大力地守護先前的教義（丕，大的意思，指大力地弘揚和守護先聖的教義）。到了千年時，世親（Vasubandhu）最初學習小乘佛教，常常想要反對大乘佛教。他的哥哥無著（Asanga）憐憫他，假裝生病，召他前來，詳細地用精妙的語言教誨他。世親退下後反省自己的過錯，非常震驚，想要拿起刀割掉自己的舌頭。無著及時趕來阻止他說：『罪過源於你的內心，而不是舌頭的過錯。既然過去用它來誹謗，現在為何不用它來讚揚呢？』割掉它又有什麼用呢？於是，世親撰寫了上千部論著，或宗承或解釋，輔助和讚揚五乘佛教（世親菩薩是北天竺留婁沙富羅國人。兄弟三人都在有部出家。哥哥無著先領悟了大乘佛教，常常前往兜率天宮，請彌勒菩薩宣講《瑜伽師地論》。世親在有部時，先撰寫了五百部小乘論著，廣泛地誹謗大乘佛教。後來因為無著的教化而領悟了大乘佛教，於是又撰寫了五百部大乘論著，廣泛地讚揚大乘佛教，所以被稱為千部論主）。
【English Translation】 English version: It is said that everything originated in the country of Kashmir (Kashmira). When all the saints arrived, they gathered together to compile the teachings they had heard. What was correct was adopted, and what was incorrect was discarded, eventually forming the 'Mahavibhasa' (Mahavibhasa), meaning extensive explanation. This treatise was forbidden from being taken abroad. It is said that Venerable Vasumitra (Vasumitra) secretly entered the country, recited the treatise, and brought it out. After it spread in Kapisa (Kapisa), it was then transmitted to other countries. This treatise comprehensively explains the Tripitaka (Tripitaka, namely Sutra, Vinaya, and Shastra), divided into eight sections, which translators call eight skandhas, also known as eight stores (skandha and store both mean gathering, i.e., eight Khandhas). After five hundred years, Nagarjuna (Nagarjuna) had learned all the knowledge within the region and considered himself omniscient, and began to be revered as a master. Anavatapta-naga (Anavatapta-naga) led him into the dragon palace and showed him secret scriptures as numerous as dust particles. Nagarjuna felt ashamed of his previous arrogance and spent ninety days in the dragon palace reciting the scriptures, deeply repenting of his previous statements (Nagarjuna was originally a Brahmin from South India, recited the four Vedas, and then entered the royal palace. Tired of worldly desires, he renounced his family and became a monk. After reading all the scriptures and treatises, he complained that the Buddha's teachings were not numerous enough. Later, the Dragon King invited him into the palace, and after ninety days, he could not finish reading all the scripture titles, deeply regretting his previous statements. He mastered and wrote the 'Mahaprajnaparamita Shastra' of one hundred thousand verses. The people of India built temples and revered him like the Buddha). The scriptures he recited and studied, some may be obtained in the human world. Therefore, he widely formulated various treatises, vigorously guarding the previous teachings (Pih, meaning great, refers to vigorously promoting and guarding the teachings of the former sages). After a thousand years, Vasubandhu (Vasubandhu) initially studied Hinayana Buddhism and often wanted to oppose Mahayana Buddhism. His brother Asanga (Asanga) pitied him, pretended to be ill, summoned him, and taught him in detail with subtle words. Vasubandhu retreated and reflected on his mistakes, and was very shocked, wanting to take a knife and cut off his tongue. Asanga arrived in time to stop him and said: 'The sin originates from your heart, not the fault of the tongue. Since you used it to slander in the past, why not use it to praise now?' What is the use of cutting it off? Therefore, Vasubandhu wrote thousands of treatises, either following or explaining, assisting and praising the Five Vehicles of Buddhism (Bodhisattva Vasubandhu was from the country of Lousha Fuluo in North India. All three brothers renounced their families in the Sarvastivada school. His elder brother Asanga first realized Mahayana Buddhism and often went to Tushita Heaven to ask Bodhisattva Maitreya to preach the 'Yogacarabhumi-shastra'. When Vasubandhu was in the Sarvastivada school, he first wrote five hundred Hinayana treatises, widely slandering Mahayana Buddhism. Later, because of Asanga's teachings, he realized Mahayana Buddhism, so he wrote five hundred Mahayana treatises, widely praising Mahayana Buddhism, so he was called the Lord of a Thousand Treatises).
主也)秦正世(秦始皇。姓嬴。名正。字祖龍。秦襄王之子。收六國筑萬里長城。令方士入海往蓬萊求仙藥也)有十八沙門自西域至(謂室利房等十八人也)彼暴嬴方有事于天下。不遑大道(遑及也不及行於大道)丑我有德獄沙門于重垣。為力士神奮威擊垣(始皇惟降服禮謝。道人卻反西國)夫秦之於吾道也如石不濡於水焉。膏肓之門不足以發藥其在此也(秦方無道。以善化之故不相投也。晉景公有疾求醫于秦。夢疾化為二豎子曰。彼良醫也。懼傷我焉。其一曰居肓之上膏之下。若我何醫至曰疾不可為也。今秦暴惡不足以善化。若疾之膏肓也)雖當時沙門不見申于秦而鞠之亦頗得其由矣(室利房等雖不蒙秦之見遇而又禁之。蓋以秦暴而不納于善。亦為騰蘭之因也)夫人心險易間于山川。爾後所來實幸。失利房等先嚐之。不求之不至也(嘗試也。以失利房等先試來。秦雖不納。後來三藏幸此事而知之。故若無蔡愔使人求請即不至於此也)漢永平七年辛卯(以年曆推之。合是甲子。今作辛卯誤)顯宗夢金人(顯宗。謂後漢第二主明帝。名莊。光武之子。陰皇后所生)項佩日光。在殿庭而飛。乃宵衣俟旦(俟待也。夜夢金人。身有光明。遂坐以待明)召群臣以問。傅毅對曰。是佛神也(時王遵傅毅等奏。周昭王二十四年。大
【現代漢語翻譯】 現代漢語譯本 主也)秦正世(秦始皇。姓嬴。名正。字祖龍。秦襄王之子。統一六國，修築萬里長城，命令方士入海前往蓬萊尋求仙藥)有十八位沙門從西域來到。 當時暴虐的嬴政正忙於天下大事，無暇顧及大道(沒有時間修行大道)，認為我們有德之人是醜陋的，把沙門囚禁在高墻之內，讓力士神奮力擊打墻壁(秦始皇最終降服並禮謝，道人卻返回西域)。 秦朝對於我們的道，就像石頭不能被水浸濕一樣。病入膏肓，已經無法用藥物治療，說的就是這種情況(秦朝正處於無道時期，因為善良的教化無法與它相投合。晉景公生病，向秦國求醫，夢見疾病化為兩個小孩子說：『他們是良醫，恐怕會傷害我們。』其中一個說：『我們住在膏之上，肓之下，醫生能把我們怎麼樣？』醫生來了之後說病已經無法醫治。現在秦朝暴虐邪惡，無法接受善良的教化，就像病入膏肓一樣)。 雖然當時沙門沒有被秦朝接納，甚至還被囚禁，但也頗有緣由(室利房等人雖然沒有得到秦朝的禮遇，反而被禁錮，是因為秦朝暴虐而不接受善，這也是騰蘭來華的因緣)。 人心險惡或平易，其間的差別就像山川一樣。後來的人來華實在是很幸運，因為失利房等人先嚐試過。不尋求就不會到來(嘗試。因為失利房等人先嚐試來華，秦朝雖然不接納，後來的三藏法師因此事而知曉，所以如果沒有蔡愔派人去請求，就不會有後來的事情發生)。 漢永平七年辛卯(根據年曆推算，應該是甲子年，現在寫成辛卯是錯誤的)，顯宗夢見金人(顯宗，指的是後漢第二位君主明帝，名莊，光武帝的兒子，陰皇后所生)頭頂佩戴著日光，在殿庭上飛翔，於是連夜穿好衣服等待天亮(等待。晚上夢見金人，身上有光明，於是坐著等待天亮)，召集群臣詢問，傅毅回答說：『這是佛神』(當時王遵、傅毅等人上奏說，周昭王二十四年，
【English Translation】 English version The Lord) Qin Zhengshi (Qin Shi Huang. Surnamed Ying, named Zheng, styled Zulong. Son of King Xiang of Qin. He unified the six kingdoms, built the Great Wall, and ordered alchemists to go to Penglai in the sea to seek immortal medicine) had eighteen Samanas arrive from the Western Regions. At that time, the tyrannical Ying Zheng was busy with the affairs of the world and had no time for the Great Path (no time to practice the Great Path). He considered us virtuous people to be ugly, imprisoned the Samanas within high walls, and had strongmen and gods strike the walls with force (Qin Shi Huang eventually surrendered and offered apologies, but the Daoists returned to the Western Regions). Qin's relationship to our Dao is like a stone that cannot be wetted by water. The disease has penetrated to the vital regions and cannot be treated with medicine, which is what this situation is like (Qin was in a state of unrighteousness, and good teachings could not be compatible with it. Duke Jing of Jin fell ill and sought medical treatment from Qin. He dreamed that the illness transformed into two children who said, 'They are good doctors, but I fear they will harm us.' One of them said, 'We live above the vital regions and below the diaphragm, what can the doctors do to us?' When the doctor arrived, he said that the disease was incurable. Now Qin is tyrannical and evil, unable to accept good teachings, just like a disease that has penetrated to the vital regions). Although the Samanas were not received by Qin at that time, and were even imprisoned, there was a reason for it (Shili Fang and others were not treated with courtesy by Qin, but were imprisoned because Qin was tyrannical and did not accept goodness. This was also the cause of Kasyapa Matanga's arrival in China). The human heart is treacherous or easy, and the difference between them is like mountains and rivers. It was very fortunate that those who came to China later, because Shili Fang and others had tried it first. If you don't seek it, it won't come (try. Because Shili Fang and others tried to come first, although Qin did not accept it, the later Tripitaka masters knew about this, so if Cai Yin had not sent someone to request, the later events would not have happened). In the seventh year of Yongping, Xinmao of the Han Dynasty (according to the calendar, it should be Jiazi year, but now it is written as Xinmao, which is wrong), Emperor Xian dreamed of a golden man (Emperor Xian refers to Emperor Ming, the second ruler of the Later Han Dynasty, named Zhuang, the son of Emperor Guangwu, born to Empress Yin) wearing sunlight on his head, flying in the palace courtyard, so he put on his clothes at night and waited for dawn (wait. At night, I dreamed of a golden man with light on his body, so I sat and waited for dawn), summoned the ministers to ask, and Fu Yi replied: 'This is the Buddha god' (At that time, Wang Zun, Fu Yi and others reported that in the twenty-fourth year of King Zhao of Zhou,
史蘇由云。西國佛生。一千年后聲教流此。今千載余合是佛神來至也)俾蔡愔秦景將命求諸夢(遂使蔡愔等一十八人往西國求之也)及大月氏。與攝摩騰竺法蘭遇焉(至月氏國。見二三藏。一姓迦攝名摩騰。一姓竺名法蘭也)彼二士宿蘊遐游濟俗之志獲秦蔡而合矣(秦景等見二三藏於月氏求請。以歸漢國)十年甲午(本作丁卯甲午誤)漢使至自西域。二沙門入于洛(時後漢都洛陽)獻釋迦影象並諸經。於是肇有寺于洛城(三藏初至館于鴻臚寺。以白馬馱經而來。遂呼為白馬寺。若就梵語為僧伽藍。此為眾園。謂行道處也)為像于南宮清涼臺及關陽門顯節陵上也(皆於此等處影象也)其經始命翻譯以四十二章載其首(摩騰二三藏最初譯經一卷。號四十二章經)緘于蘭臺石室。俟可聞者聞焉於穆哉(蘭臺石室漢藏書閟閣也。于嗟嘆之辭。穆敬也)夫聖教之於時。其可順也不可強也。順則渥物(渥沾也。謂若漢明之代而來)強則疵物(若秦代而來疪病也)故推引之道非至智不能見之矣。人亦有言曰。夫永平何世漢明何德。蓋元淳漸澆仁義漸廢。道德與五經將墜于地(自永平時。道德既薄。文籍將墜。言世澆漓之甚也)而慈運遠構。釋教彌布。使此方黷先所習者。忻新所聞(佛法于澆薄之代而來。使厭仁義禮樂者忻其新教。改
【現代漢語翻譯】 現代漢語譯本：史蘇由說道：『西方的佛陀示寂后一千年，他的教法將會流傳到這裡。現在一千多年過去了，正應該是佛的神靈降臨的時候。』因此派遣蔡愔、秦景奉命去尋訪佛法（於是派遣蔡愔等十八人前往西域尋求佛法）。他們到達了大月氏國，遇到了迦攝摩騰（Kāśyapa Mātanga，尊者名）和竺法蘭（Dharmaratna，尊者名）兩位三藏法師（到達月氏國，見到了兩位三藏法師，一位姓迦攝，名摩騰，一位姓竺，名法蘭）。這兩位法師宿有弘揚佛法、普度眾生的志向，與秦景、蔡愔相遇，可謂天作之合（秦景等人在月氏國拜見兩位三藏法師，懇請他們前往漢國）。 十年後的甲午年（原文誤作丁卯），漢朝使者從西域返回，兩位沙門來到了洛陽（當時後漢都城在洛陽），獻上了釋迦牟尼佛的畫像和諸多佛經。於是開始在洛陽城建造寺廟（兩位三藏法師初到時，被安置在鴻臚寺，因用白馬馱經而來，所以寺廟被稱為白馬寺。如果按照梵語來說，應為僧伽藍，意為眾園，即僧眾修道之處）。在南宮清涼臺和關陽門顯節陵等地繪製佛像（都是在這些地方繪製佛像）。開始翻譯佛經，並以《四十二章經》作為開端（摩騰、竺法蘭兩位三藏法師最初翻譯了一卷經書，名為《四十二章經》），將其封存在蘭臺石室之中，等待可以理解佛法的人來研習。多麼莊嚴啊（蘭臺石室是漢朝的藏書之處。于嗟，是嘆美之詞。穆，是敬意）。 佛法在世間的弘揚，應該順應時機，不可強求。順應時機，則能滋潤萬物（滋潤，是沾溉的意思，指像漢明帝時代那樣佛法自然而來）；強求，則會產生弊病（如果像秦朝那樣強求，就會產生弊病）。所以，推行佛法的道理，非有大智慧的人不能明白。人們也常說，永平年間是什麼時代？漢明帝有什麼德行？大概是人心逐漸變得浮薄，仁義道德逐漸廢弛，道德和五經將要衰落（自從永平年間，道德日漸衰微，經典將要衰落，說明世風澆薄到了極點）。而佛法的慈悲之運卻在遠處開始構建，佛教逐漸傳播開來，使得中原地區那些厭倦了先前所學的人，欣喜地接受了新的教義（佛法在世風澆薄的時代傳入，使得厭倦了仁義禮樂的人，欣喜地接受了新的教義，改變了他們的信仰）。'
【English Translation】 English version: Shi Suyou said, 'A thousand years after the Buddha's passing in the Western lands, his teachings will spread here. Now, more than a thousand years have passed, and it should be the time for the Buddha's divine spirit to descend.' Therefore, he dispatched Cai Yin and Qin Jing to seek the Dharma by imperial decree (Thus, he sent Cai Yin and eighteen others to seek the Dharma in the Western Regions). They arrived in the Great Yuezhi (Great Yuezhi, ancient kingdom in Central Asia), where they encountered Kāśyapa Mātanga (Kāśyapa Mātanga, venerable monk's name) and Dharmaratna (Dharmaratna, venerable monk's name), two Tripitaka masters (They arrived in the Yuezhi kingdom and met two Tripitaka masters, one surnamed Kāśyapa, named Mātanga, and the other surnamed Dharma, named Ratna). These two masters, with their long-held aspirations to propagate the Dharma and save all beings, met Qin Jing and Cai Yin, a match made in heaven (Qin Jing and others met the two Tripitaka masters in Yuezhi and earnestly requested them to go to the Han kingdom). Ten years later, in the year Jiawu (the original text mistakenly says Dingmao), the Han envoys returned from the Western Regions, and the two Shramanas (monks) arrived in Luoyang (at that time, the capital of the Later Han Dynasty was Luoyang), presenting images of Shakyamuni Buddha and many scriptures. Thus, the construction of temples began in the city of Luoyang (When the two Tripitaka masters first arrived, they were housed in the Honglu Temple. Because they carried the scriptures on white horses, the temple was called the White Horse Temple. In Sanskrit, it would be called Sangharama, meaning 'garden of the assembly,' the place where monks practice the Way). Buddha images were painted in places such as the Qingliang Terrace of the Southern Palace and the Xianjie Mausoleum of the Guanyang Gate (All these places were where images were painted). The translation of the scriptures began, with the 'Sutra of Forty-Two Chapters' as the first (Mātanga and Dharmaratna, the two Tripitaka masters, initially translated one volume of scripture, called the 'Sutra of Forty-Two Chapters'), which was sealed in the Stone Chamber of the Lantai Pavilion, awaiting those who could understand the Dharma to study it. How solemn it is (The Stone Chamber of the Lantai Pavilion was the Han Dynasty's library. 'Yu cha' is an expression of admiration. 'Mu' means reverence). The propagation of the Dharma in the world should follow the opportune time and not be forced. Following the opportune time will nourish all things (Nourish means to irrigate, referring to the natural arrival of the Dharma like in the era of Emperor Ming of Han); forcing it will create flaws (If it is forced like in the Qin Dynasty, it will create flaws). Therefore, the principle of promoting the Dharma cannot be understood by those without great wisdom. People also often say, what kind of era was the Yongping era? What virtues did Emperor Ming of Han possess? It was probably because people's hearts were gradually becoming frivolous, and benevolence, righteousness, and morality were gradually being abandoned, and morality and the Five Classics were about to decline (Since the Yongping era, morality has been declining, and the classics are about to fall, indicating that the world's customs have become extremely frivolous). However, the compassionate operation of the Buddha Dharma began to be constructed from afar, and Buddhism gradually spread, causing those in the Central Plains who were tired of what they had previously learned to joyfully accept the new teachings (The Buddha Dharma entered in an era of frivolous customs, causing those who were tired of benevolence, righteousness, and ritual music to joyfully accept the new teachings and change their beliefs).'
往習新而行之也)革違從勸三訓萃舉以光被天下也(訓教也。萃集也。以三教集舉而化世也)故吾道焉將不可舉。雖千年參辰背焉(吾教為化導之本。若與世未合。縱歷千載之期。若參星與辰星必不相合也)將可舉雖萬里風馬通焉(其或教可舉。行途雖萬里亦可通也。風馬謂牝牡相逐也。齊桓伐楚。楚子云。至於風馬牛不相及也)是以漢詔降於天陲。聖日出于東方(陲邊也。謂秦景等至月氏。聖日謂摩騰東來也)燭生靈于重垠示大覺于昭回(垠邊也佛日照燭群品。光華天地也)夫假一宵之夢。樹風聲于萬古。如帝莊者天下實有君矣(漢明一夢金人。西求教法。始立風範。聲教終為萬古之規)宣心茂猷光啟有漢。如王傅秦蔡。漢室實有臣矣(茂盛猷圖也。宣心盛圖開明漢祚。謂王遵傅毅秦景蔡愔等也)為法王之遺徒(遺苗徒弟)弘嗣德音如騰蘭者。天竺實有僧矣(能嗣聲教)眇觀前古。豐德厚利實勤于生民者。民荷其賜。播其休烈。盛于祠秩(眇細也。觀前代有利於民。感其恩。必揚其美。業大陳于享祀也)故禮曰。法施於生民死則祀之。以勞定國則祀之。以能御大災則祀之。能捍大難則祀之。而炎氏與二三臣。暢金仙之教。適未聞之俗。使人以悃悃之誠(悃悃切也)知罪福所歸。厭有涯之形。尚滅心之理(漢明與二三
【現代漢語翻譯】 現代漢語譯本 （以往的習慣已經陳舊，現在要實行新的方法）變革違背正道的行為，聽從勸導，這三項訓誡集中起來，就可以光照天下。（訓，是教導。萃，是聚集。用這三項教誨來教化世人。）所以我的道將無所不能推行。即使相隔千年，參星和辰星也會背道而馳（我的教義是教化引導的根本。如果與世俗不合，縱然經歷千年，也如同參星和辰星永遠不會相合一樣）。如果我的道可以推行，即使相隔萬里，風馬也能相通。（如果我的教義可以推行，即使路途遙遠，也可以通行。風馬，指牝馬和牡馬相互追逐。齊桓公攻打楚國，楚國人說：『即使追逐風馬牛，也互不相及。』）因此，漢朝的詔令傳到邊陲，聖日從東方升起（陲，邊遠的地方。指秦景等人到達月氏。聖日，指迦葉摩騰來到東方）。用佛法之光照亮眾生，在昭回之間顯示偉大的覺悟（垠，邊際。佛日照耀著萬物，光華照耀天地）。憑藉漢明帝一夜的夢，為萬古樹立風聲。像漢明帝這樣的人，實在是天下的君主啊（漢明帝夢見金人，向西方尋求佛法，開始樹立風範，聲教最終成為萬古的準則）。宣揚美好的謀略，光大開啟漢朝的基業。像王遵、傅毅、秦景、蔡愔這樣的人，實在是漢朝的臣子啊（茂，是茂盛。猷，是謀略。宣揚美好的謀略，開明漢朝的基業，指王遵、傅毅、秦景、蔡愔等人）。作為法王的遺徒（遺留的弟子），弘揚繼承佛陀的德音，像迦葉摩騰和竺法蘭這樣的人，實在是天竺的僧人啊（能夠繼承佛陀的聲教）。仔細觀察前代，那些積累豐厚的德行和利益，確實是爲了百姓的人，百姓感念他們的恩賜，傳揚他們的美德，在祭祀中盛大地表達敬意（眇，細小。觀察前代那些有利於百姓的人，百姓感念他們的恩情，必定會宣揚他們的美德，在祭祀中隆重地陳列他們的功業）。所以《禮記》說：『為百姓施行法度的人，死後要祭祀他；以功勞安定國家的人，要祭祀他；以能力抵禦大災的人，要祭祀他；能夠抵禦大難的人，要祭祀他。』而漢明帝與他的幾位大臣，宣揚金仙（佛）的教義，傳到從未聽聞過佛法的地區，使人們以懇切的誠心（悃悃，懇切的樣子），知道罪過和福報的歸宿，厭棄有限的形體，崇尚滅除妄心的道理（漢明帝與他的幾位大臣）
【English Translation】 English version (The old habits are outdated, and new methods must be implemented.) Reforming actions that violate the right path, and heeding advice – these three instructions, when gathered together, can illuminate the world. (訓 'xun' means to teach. 萃 'cui' means to gather. Using these three teachings to edify the world.) Therefore, my Dao will be able to be promoted everywhere. Even if separated by a thousand years, the Shen (參) and Chen (辰) stars will still run in opposite directions (My teachings are the foundation of edification and guidance. If they do not align with the world, even after a thousand years, it will be like the Shen and Chen stars, which will never align). If my Dao can be promoted, even if separated by ten thousand miles, the 'wind horses' can communicate. (If my teachings can be promoted, even if the journey is far, it can be traversed. 'Wind horses' refers to the pursuit of mares and stallions. When Duke Huan of Qi attacked Chu, the people of Chu said, 'Even if we chased wind-driven horses and cattle, they would not reach each other.') Therefore, the Han decree reached the borders, and the sacred sun rose in the East (陲 'chui' means remote places, referring to Qin Jing and others reaching the Yuezhi. 'Sacred sun' refers to Kasyapa Matanga coming to the East). Illuminating sentient beings with the light of the Dharma, revealing great enlightenment in the midst of change (垠 'yin' means border. The Buddha's light shines on all things, illuminating heaven and earth). Relying on Emperor Ming of Han's dream one night, establishing a reputation for ten thousand ages. Such a person as Emperor Ming of Han is truly the ruler of the world (Emperor Ming of Han dreamed of a golden man, sought the Dharma in the West, and began to establish a model, and his teachings eventually became the standard for ten thousand ages). Proclaiming excellent strategies, gloriously initiating the Han Dynasty's foundation. Such people as Wang Zun, Fu Yi, Qin Jing, and Cai Yin are truly the ministers of the Han Dynasty (茂 'mao' means flourishing. 猷 'you' means strategies. Proclaiming excellent strategies, enlightening the Han Dynasty's foundation, referring to Wang Zun, Fu Yi, Qin Jing, and Cai Yin). As the disciples of the Dharma King (the remaining disciples), promoting and inheriting the Buddha's virtuous teachings, such people as Kasyapa Matanga and Dharmaratna are truly monks of Tianzhu (able to inherit the Buddha's teachings). Carefully observing the past, those who accumulated abundant virtue and benefits truly did so for the people. The people are grateful for their gifts, spread their virtues, and express their respect grandly in sacrifices (眇 'miao' means tiny. Observing the past, those who benefited the people, the people are grateful for their kindness, and will surely proclaim their virtues, and solemnly display their achievements in sacrifices). Therefore, the Book of Rites says: 'Those who enact laws for the people should be sacrificed to after death; those who stabilize the country with merit should be sacrificed to; those who can resist great disasters with ability should be sacrificed to; those who can resist great difficulties should be sacrificed to.' And Emperor Ming of Han and his several ministers proclaimed the teachings of the Golden Immortal (Buddha), spreading them to regions that had never heard of the Dharma, causing people to know the destination of sin and blessings with sincere sincerity (悃悃 'kun kun' means sincere), to detest the limited form, and to admire the principle of extinguishing delusion (Emperor Ming of Han and his several ministers).
臣。初道開佛教。使迷倒之俗悟解罪福厭有盡之身。達證無生之理)恢恢焉玄化之功冠乎仁祠。而世不崇其寢昭其奠禮。雖古之云闕而今亦未得也(恢恢廓也。以其功雖恢廓造化于祠典合冠其首。而世不崇其寢廟明其亨奠于古之云闕今亦未得不闕也)自漢中興之始。涓涓乎濫觴(濫溢也。漢水初出只可溢於一觴。佛法自後漢之初涓涓細流。如漢水之初出也)魏流束薪(至曹魏之代漸如流於束薪)迄今我唐。其風寖廣(自漢佛法初至到今巨唐其法漸廣矣)鞠搜眾部(鞠窮也)八千餘卷。今來梵僧翻譯未已。其間齊梁之世。二蕭之家(南齊蕭道成。梁武蕭衍。兩朝二蕭並都金陵也)學優詞洽多乎制撰。如竟陵王子良。鈔集眾經。別為七十部二百五十九卷(齊竟陵王以部類抄集之也)雖當時自意不欲外傳。而後世寫之編諸正錄。梁太子綱(即簡文帝)撰法寶聯璧二百卷。沙門僧祐(撰弘明集十六卷)僧旻(住虎丘山蕭昂往禮之高臥不起人號為梁代素王)寶唱(楊都莊嚴寺僧。博識洽聞。梁武令撰經律異相五十卷)智藏(梁高僧聰明博識)咸皆纘述頗多條目。後葉或有廢。通莊而遵岐路者也(通莊大路謂正經也岐小路群集也)時太學江泌女(梁朝學士)年始八歲自永元元年至天監四年(永元南齊年號。天監梁武年號自己卯至乙
酉。計七年)靜坐閉目自然誦出三十卷(今藏內有題目而無經文。既非佛語今在偽錄也)議者以為天授之也。夫何區別其真偽哉。大乘以一法謂實相也(實相謂真如也)小乘三焉。謂諸行無常。諸法無我。涅槃寂靜。然有乖乎此者。則不為吾教也。其有蕪累凡淺。如七佛神咒．普賢證明．法華度量．天地八陽．延壽命等經。乖于眾典。失聖言之體。存乎疑偽。非所論也(並存疑偽錄)其或質濁繁細(如陰持入道地等經)如漢魏失譯並藥師等經(尸利蜜多羅。及與鹿野寺惠簡譯。今在正錄)雖不雅奧且非虧謬。驗之重譯不可廢也。然得禽雖一目之網。而藉萬目資乎一目。出苦雖一門之法。而兼萬法資乎一門(雖以一目獲禽不可唯開於一目。雖以一法契機不可唯演於一法)故演而伸之。為八萬四千之法藏也。牟子云(牟子蒼梧太守也。著書曰牟子)佛經前說億載之事。卻道萬世之要。太素未兆。太始未生。乾坤肇興。其微不可握。其纖不可入。佛悉彌綸其廣大之表。剖析其窈眇之內。靡不紀之故。其經卷以萬計。言以億數(故龍樹九十日龍宮不能盡其簽題)譬如臨河飲水飽而自足。焉知其餘哉。函夏二聖之經(謂孝子宣父)居百氏。如北辰之於懸象矣(孔孝為北辰。諸子為眾星)而孔老之外。猶有象聖之格言。楊朱惠施虛
【現代漢語翻譯】 現代漢語譯本： 酉年，總計七年時間，他閉目自然誦出三十卷經書（現在藏經中只有題目而沒有經文，既然不是佛所說，現在被列在偽經目錄中）。有人認為這是天授的。那麼，如何區分它的真偽呢？ 大乘用一個『法』來概括，那就是實相（實相就是真如）。小乘用三個『法』來概括，那就是諸行無常、諸法無我、涅槃寂靜。如果有什麼與這些相悖，那就不是我們的教義。 那些蕪雜繁瑣、內容淺薄的，例如《七佛神咒經》、《普賢菩薩證明經》、《法華經度量品》、《天地八陽經》、《延壽命經》等，違背了眾多經典，喪失了聖言的本質，存在疑問和偽造，不值得討論（都存在於疑偽經目錄中）。 那些內容粗糙繁雜的（例如《陰持入道地經》等），以及像漢魏時期翻譯缺失的以及《藥師經》等（由尸利蜜多羅以及鹿野寺惠簡翻譯，現在在正經目錄中），雖然不夠典雅深奧，但也沒有錯誤謬誤，經過重新翻譯驗證，不應該廢棄。 即使只能用一隻眼睛捕捉獵物，也要藉助其他無數隻眼睛來輔助這一隻眼睛；即使只能通過一個法門脫離苦海，也要兼顧其他無數法門來輔助這一個法門（即使憑藉一隻眼睛捕獲禽鳥，也不可只睜開這一隻眼睛；即使憑藉一個法門契合根機，也不可只宣講這一個法門）。所以要擴充套件延伸它，成為八萬四千法藏。 牟子說（牟子是蒼梧太守，著書名為《牟子》）：佛經前面講述億萬年以前的事情，後面闡述萬世的綱要。在太素未顯現、太始未產生、天地剛開始形成的時候，那細微之處無法把握，那纖細之處無法進入。佛卻能全面概括其廣大的外表，剖析其深邃的內部，沒有不記載的。所以，佛經的卷數以萬來計算，言語以億來計數（所以龍樹菩薩在龍宮九十天也無法看完所有的經書目錄）。 譬如臨河飲水，喝飽了自然就滿足了，哪裡還知道其他的水呢？函夏二聖的經典（指孔子和老子），在諸子百家中，就像北極星在天空中一樣（孔子的孝道如同北極星，諸子百家如同眾星）。然而，在孔子和老子之外，還有像聖人一樣的格言，楊朱、惠施的虛...
【English Translation】 English version: In the year You (estimated seven years), he closed his eyes and naturally recited thirty volumes of scriptures (now in the collection, there are only titles without the text. Since it is not the Buddha's words, it is now in the apocryphal record). Some argue that it was divinely bestowed. How then can we distinguish its authenticity? Mahayana summarizes with one 'Dharma', which is reality (reality is suchness). Hinayana summarizes with three: all things are impermanent, all dharmas are without self, and Nirvana is quiescence. If anything contradicts these, then it is not our teaching. Those that are cluttered, verbose, and shallow, such as the Seven Buddhas' Mantra Sutra, the Samantabhadra's Proof Sutra, the Lotus Sutra's Chapter on Measurement, the Heaven and Earth Eight Yang Sutra, the Longevity Extension Sutra, etc., violate many scriptures, lose the essence of the holy words, and exist with doubt and fabrication, not worth discussing (all exist in the apocryphal record). Those that are of coarse quality and detailed (such as the Yin Chi Ju Tao Di Sutra), as well as the missing translations from the Han and Wei dynasties and the Bhaisajyaguru Sutra (translated by Sri Mitra and Huijian of Luyana Temple, now in the authentic record), although not elegant and profound, are not flawed or erroneous. Verified by retranslation, they should not be discarded. Even if one can only catch prey with one eye, one must rely on countless other eyes to assist that one eye; even if one can only escape suffering through one Dharma gate, one must also consider countless other Dharma gates to assist that one gate (even if one captures birds with one eye, one should not only open that one eye; even if one Dharma suits the occasion, one should not only expound that one Dharma). Therefore, expand and extend it to become the eighty-four thousand Dharma treasures. Master Mou said (Mou Zi was the governor of Cangwu, and wrote a book called Mou Zi): The Buddhist scriptures first speak of events hundreds of millions of years ago, and then elaborate on the essentials of ten thousand ages. When Tai Su had not yet appeared, Tai Shi had not yet been born, and heaven and earth had just begun to form, the subtle could not be grasped, and the slender could not be entered. The Buddha was able to fully summarize its vast exterior and dissect its profound interior, without failing to record anything. Therefore, the number of Buddhist scriptures is calculated in the tens of thousands, and the words are counted in the hundreds of millions (therefore, Nagarjuna could not finish reading all the scripture catalogs in the dragon palace in ninety days). It is like drinking water by the river; when you are full, you are naturally satisfied. How would you know about the rest of the water? The classics of the two sages of Hanxia (referring to Confucius and Laozi), among the hundred schools of thought, are like the North Star in the sky (Confucius's filial piety is like the North Star, and the hundred schools of thought are like the stars). However, outside of Confucius and Laozi, there are still maxims like those of sages, the emptiness of Yang Zhu and Hui Shi...
無之流也(出莊子)墨翟韓非濟世之流也(出史記)其間馬遷修史(司馬遷。字子長。漢武時人。為太史繼父修史記一百三十卷)先黃老而後六經(六經春秋．禮記．毛詩．尚書．周易．樂記為云也)班固藝文(班固。字孟堅。修前漢書一百二十卷)始儒家而次道德三于吾宗為三教(所謂儒道釋)揚日月于不朽。至於廢興取捨。皆繫於時也(或取或舍。或廢或興。皆繫於時數也)其有後世作者。或詞勝於理。或才不及事(或詞雖富贍其理疏曠。或事雖備引而才力不足也)務華去實(漏失也。好史筆者于實事多失)尚玄否黃知之者患居浮促。孰能與死者交論(既知偏執之非。而所患浮世短促。誰能與前代之人交論是非者矣)不知者誠誦在心。播流無極(不了之徒。但知持誦在心。布流無盡而已)然儒教以朝祀喪戎為國之綱紀(朝謂殷眺會覲之禮。祀謂宗廟六禋之事。喪謂吊贈葬臨之儀。戎謂講武征伐之事)統行其道鮮克攸紊(攸所也紊亂也能總其事而行之則于禮少有紊亂)釋老之教理在虛玄跡參權實(理既虛無幽玄。其道或權或實也)致令中人已下(上士聞而行之。中士如存。若亡下士侮而笑之)阿附曲演非妖則妄。鄭聲亂雅魚目欺珠。是以道則有化胡經(晉時王浮道士所撰。一卷。后漸添成十一卷)夷夏三破十異九迷
【現代漢語翻譯】 現代漢語譯本： 『無之流也』（出自《莊子》），指的是虛無的思想流派。『墨翟韓非濟世之流也』（出自《史記》），指的是墨翟和韓非是致力於濟世救民的思想流派。 其間，司馬遷（字子長，漢武帝時期的人，作為太史繼承父親的遺志，撰寫了《史記》一百三十卷）修訂史書，先推崇黃老之學，后推崇六經（六經指的是《春秋》、《禮記》、《毛詩》、《尚書》、《周易》、《樂記》）。班固（字孟堅，撰寫了《前漢書》一百二十卷）的文章，開始推崇儒家，然後是道家。這三者在我們的宗派中被稱為三教（即儒、道、釋）。 他們將（各自的思想）像日月一樣照耀，使其不朽。至於（這些思想的）廢棄或興盛，取用或捨棄，都取決於時代的變化（或者被採納，或者被拋棄，或者衰落，或者興盛，都取決於時代的命運）。 後世的作者，有的文辭華麗但缺乏道理，有的才華不足以勝任史事（有的文章雖然辭藻豐富，但道理疏漏空曠；有的史事雖然引用詳備，但才力不足）。他們追求華麗而拋棄實際（遺漏了史實，好的史官往往在史實上有所缺失）。崇尚玄虛而否定黃老之學，知道這些弊端的人擔心自己身處浮躁而短暫的世間。誰能與死去的人爭論是非呢？（既然知道偏頗執著的錯誤，但又擔心浮華的世道短暫，誰又能與前代的人爭論是非呢？） 不明白這些道理的人，只是誠心背誦在心，廣泛傳播，沒有止境（不瞭解這些道理的人，只是知道把這些東西記在心裡，廣泛傳播，沒有窮盡）。 然而，儒教以朝廷祭祀、喪葬禮儀、軍事活動作為國家的綱紀（朝廷指的是殷代的朝見會盟之禮，祭祀指的是宗廟的六種祭祀活動，喪葬指的是弔唁贈送安葬的禮儀，軍事指的是講習武事和征伐之事）。如果能夠全面推行儒家的思想，那麼很少會發生紊亂（如果能夠總攬這些事務並加以推行，那麼在禮儀上很少會發生紊亂）。 釋教和道教的教義在於虛無玄妙，但其行為卻又涉及權變和實際（教義既虛無又玄妙，其行為有時是權宜之計，有時又是實際的）。 導致中等資質以下的人（上等資質的人聽了就去實行，中等資質的人將信將疑，下等資質的人則輕侮嘲笑），阿諛奉承，曲意逢迎，不是妖言惑眾就是荒謬虛妄。就像鄭國的音樂擾亂雅樂，魚目混珠一樣。 因此，道教就有了《化胡經》（晉代道士王浮所撰寫，最初一卷，後來逐漸增加到十一卷），其中充斥著夷夏三次大的破滅和十種怪異、九種迷惑的說法。
【English Translation】 English version: 'The school of nothingness' (from Zhuangzi) refers to the school of thought that emphasizes emptiness. 'Mo Di and Han Fei are of the school of saving the world' (from Records of the Grand Historian) refers to Mo Di (Mozi) and Han Fei being thinkers dedicated to saving the people. During that time, Sima Qian (Zi Chang, a person from the time of Emperor Wu of the Han Dynasty, who, as a Grand Historian, continued his father's legacy and wrote the 130-volume 'Records of the Grand Historian') revised historical records, first promoting the Huang-Lao school of thought, and then the Six Classics (the Six Classics refer to 'Spring and Autumn Annals', 'Book of Rites', 'Book of Poetry', 'Book of Documents', 'Book of Changes', and 'Classic of Music'). Ban Gu (Zi Mengjian, who wrote the 120-volume 'History of the Former Han Dynasty')'s writings initially promoted Confucianism, followed by Taoism. These three are called the Three Teachings (namely Confucianism, Taoism, and Buddhism) in our sect. They illuminate (their respective thoughts) like the sun and moon, making them immortal. As for the abandonment or prosperity, adoption or rejection (of these thoughts), it all depends on the changes of the times (either being adopted, or being discarded, or declining, or flourishing, all depending on the fate of the times). Later generations of authors, some have flowery language but lack reason, and some lack the talent to handle historical events (some articles, although rich in rhetoric, have sparse and empty reasoning; some historical events, although cited in detail, lack talent and ability). They pursue splendor and abandon reality (omitting historical facts; good historians often have shortcomings in historical facts). They admire the mysterious and deny the Huang-Lao school of thought. Those who know these drawbacks worry about being in a frivolous and short-lived world. Who can argue with the dead about right and wrong? (Since they know the errors of bias and attachment, but are worried about the fleeting world, who can argue with the people of the past about right and wrong?) Those who do not understand these principles just sincerely recite them in their hearts and spread them widely without end (those who do not understand these principles only know to keep these things in their hearts and spread them widely without end). However, Confucianism takes court sacrifices, funeral rites, and military activities as the foundation of the country (the court refers to the court meetings and alliances of the Yin Dynasty, sacrifices refer to the six sacrificial activities of the ancestral temple, funerals refer to the rituals of condolence, gifts, burial, and attendance, and military affairs refer to the study of martial arts and conquests). If Confucianism can be fully implemented, then there will be little disorder (if these affairs can be fully managed and implemented, then there will be little disorder in etiquette). The doctrines of Buddhism and Taoism lie in emptiness and mystery, but their actions involve expediency and reality (the doctrines are both empty and mysterious, and their actions are sometimes expedient and sometimes practical). Leading to people of medium quality and below (people of superior quality listen and practice, people of medium quality are doubtful, and people of inferior quality despise and laugh), flattering and catering, either spreading heresy or being absurd and false. It's like the music of Zheng disturbing elegant music, and fish eyes deceiving pearls. Therefore, Taoism has the 'Huahujing' (written by the Taoist Wang Fu in the Jin Dynasty, initially one volume, later gradually increased to eleven volumes), which is full of the three major destructions of the barbarians and Chinese, and ten strange and nine confusing statements.
(皆道門非釋之文)釋則有滅惑駁夷夏(甄鑾笑道論等並在弘明集)破邪辯正(唐沙門法琳撰)紛然陵駕。既悖而往。亦悖而復(互相矛楯)情意忌慕(忌者惡之慕者好之)義不由直相附如糾纏(以曲為直也)相酬如響答。糅以編簡(糅雜也)閟以緄縢(緄縢緘也)豈關十二分五千文之本歟(聖人之旨元無是非之文)西域統一世之教以為三時。謂有教(即阿含等是)空教(即八部般若等是)不空不有教(即解深密經是)此方以五時辯例。一則四諦(謂苦集滅道四事。小乘教也)二則般若(謂八部般若空教)三則凈名思益等(謂維摩等論不思議教)四法華(會二歸一中道教)五涅槃(圓寂教)或有謂之不然。今存乎古也(謂三時教)。
真俗符第四(冥契無為之為真。有相動用之為俗。俗非真而莫興真非俗而莫顯真俗。互依有無相顯故曰符符契也)
昭機之士是有也(昭顯也。依言論之教歷修證之門也)冥機之士是其無也(冥默也。超言論之相離作為之境也)相反為道(說真者于俗猶迷。存俗者于真未了。各執為道)如只輪騁衢奇翰戾天偕何得也(奇單也。翰翼也。車本雙輪方轉。鳥以兩翼而飛。今于真俗若不圓通。如只輸之車。單翼之鳥也。偕齊也)但道之不弘為物所宗篾其攸濟(篾無也。攸所也。若不
【現代漢語翻譯】 現代漢語譯本： （他們都說這是道家的文字，不是佛家的。）但佛家的著作，像《滅惑論》、《駁夷夏論》（甄鸞的《笑道論》等都收錄在《弘明集》中），以及《破邪論》、《辯正論》（唐朝沙門法琳撰寫），紛紛涌現，超越道家。這種互相矛盾的爭論，就像悖論一樣，去了又來。人們的情感充滿嫉妒和仰慕（嫉妒是厭惡，仰慕是喜愛），義理不從正直出發，而是互相依附，像糾纏在一起的亂麻（以曲為直）。互相酬答，像回聲一樣。把各種觀點雜糅在一起，編完成的書簡，用繩索捆綁封閉（緄縢是捆綁的意思）。這難道與佛陀所說的十二部經和五千卷經文的本意有關嗎？（聖人的旨意原本沒有是非之爭。）
西域將世間所有的教義統一起來，分為三個時期。第一是有教（即《阿含經》等）；第二是空教（即《八部般若經》等）；第三是不空不有教（即《解深密經》）。而此地（指中國）用五時來辨別教義。第一是四諦（即苦、集、滅、道四件事，是小乘教）；第二是般若（即《八部般若經》，是空教）；第三是《凈名經》、《思益經》等（即《維摩詰經》等，是不思議教）；第四是《法華經》（會二歸一的中道教）；第五是《涅槃經》（圓寂教）。或者有人認為不是這樣。現在保留著古代的說法（即三時教）。
真俗符第四（冥契無為的是真，有相動用的是俗。俗離不開真而無法興起，真離不開俗而無法顯現。真俗互相依存，有無互相顯現，所以叫做符，符就是契合的意思。）
昭顯機鋒的人是有（昭顯，依靠言論的教義，經歷修證的門徑）；冥默機鋒的人是無（冥默，超越言論的表相，遠離作為的境界）。相反的兩種觀點都被認為是道（說真的人對於俗世仍然迷惑，執著于俗世的人對於真理還不明白，各自執著自己的觀點認為是道）。就像只有一個輪子的車子在道路上奔馳，只有一隻翅膀的鳥想要飛上天空，怎麼可能呢？（奇是單的意思，翰是翅膀的意思。車子本來要有兩個輪子才能轉動，鳥要有兩隻翅膀才能飛翔。現在對於真俗如果不能圓融貫通，就像只有一個輪子的車子，只有一隻翅膀的鳥一樣。偕是共同的意思。）只是因為道沒有被弘揚，被外物所束縛，以致於沒有辦法濟度眾生（篾是沒有的意思，攸是所的意思。如果不……）
【English Translation】 English version: (They all say these are Taoist texts, not Buddhist ones.) But Buddhist writings, such as 'Treatise on Eliminating Delusions,' 'Refutation of Barbarians' (Zhen Luan's 'Treatise on Laughing at Taoism,' etc., are all included in the 'Collection for Spreading Light'), and 'Treatise on Destroying Heterodoxy,' 'Treatise on Discriminating the Correct' (written by the Tang Dynasty monk Fa Lin), have emerged one after another, surpassing Taoism. This kind of contradictory argument, like a paradox, goes and comes again. People's emotions are full of jealousy and admiration (jealousy is dislike, admiration is love), and the principles do not start from righteousness, but are mutually dependent, like tangled hemp (taking the crooked as straight). They answer each other, like echoes. They mix various viewpoints together, compile them into books, and bind them with ropes (緄縢 means binding). Does this have anything to do with the Buddha's twelve divisions of scriptures and five thousand volumes of texts? (The sage's intention originally had no right or wrong disputes.)
The Western Regions unified all the teachings of the world and divided them into three periods. The first is the teaching of existence (i.e., the 'Agama Sutras,' etc.); the second is the teaching of emptiness (i.e., the 'Eightfold Prajna Sutras,' etc.); the third is the teaching of neither emptiness nor existence (i.e., the 'Samdhinirmocana Sutra'). And this place (referring to China) uses five periods to distinguish the teachings. The first is the Four Noble Truths (i.e., the four matters of suffering, accumulation, cessation, and path, which is the Hinayana teaching); the second is Prajna (i.e., the 'Eightfold Prajna Sutras,' which is the teaching of emptiness); the third is the 'Vimalakirti Sutra,' 'Srimati-ghosa Sutra,' etc. (i.e., the 'Vimalakirti Sutra,' etc., which is the inconceivable teaching); the fourth is the 'Lotus Sutra' (the Middle Way teaching of unifying the two and returning to one); the fifth is the 'Nirvana Sutra' (the teaching of perfect tranquility). Or some people think it is not like this. Now the ancient saying is preserved (i.e., the three periods of teaching).
The Fourth Chapter on the Concordance of Truth and Convention (That which secretly accords with non-action is truth; that which has form and movement is convention. Convention cannot arise without truth, and truth cannot manifest without convention. Truth and convention are mutually dependent, and existence and non-existence manifest each other, so it is called concordance; concordance means agreement.)
Those who reveal the sharp edge of wisdom are existence (revealing, relying on the teachings of words, experiencing the path of cultivation and realization); those who are silent about the sharp edge of wisdom are non-existence (silence, transcending the appearance of words, staying away from the realm of action). The opposite views are both considered the Way (those who speak of truth are still confused about the mundane world, and those who cling to the mundane world do not understand the truth, each clinging to their own views as the Way). It's like a cart with only one wheel running on the road, or a bird with only one wing trying to fly into the sky, how is that possible? (奇 means single, 翰 means wing. A cart originally needs two wheels to turn, and a bird needs two wings to fly. Now, if one cannot have a rounded and thorough understanding of truth and convention, it is like a cart with only one wheel, or a bird with only one wing. 偕 means together.) It is only because the Way has not been promoted, and is bound by external things, so that there is no way to save all beings (篾 means no, 攸 means where. If not...)
弘真俗之道。欲為物之宗匠。必無所成也。濟成也)故以真俗兩門為道之樞總。吹萬有於一指。靜群動于絕眹。蕩蕩焉真可入不二法門之夷路也(攝萬有而入於一指趣。寂眾慮而泯其形兆。于所對則瞭然無滯。內外不取中間本無。此則入不二之門也)何則會極捐情之謂真。起微涉動之謂俗(未必以造至極之境。便為之真。涉有作之相。便謂之俗。豈期然乎)真也者性空也(謂真性之空圓成之理)俗也者假有也(謂依他幻有也)假有之有謂之似有(其法本無。仗緣而有緣離卻無。似其幻化之有)性空之空謂之真空(真性之上百非四相瞭然無得故也)故悟士立真于俗相違(真即無為。俗即有為。二法不同故也)合真俗于不二(真者理也。俗者事也。事無理而不興。理無事而不顯。無俗不可言真。無理不可談事。不即不離故為不二也)中道洞照赫然玄會。未嘗有一事當情者也。夫如是簡易之理於何不著。久大之業於何不備(繫辭云。易則易知。簡則易從。易知則有親。易從則有功。順萬物之情。通天下之志。則能成可久可大之功)雖僧祇云遠法身無外於焉悟哉(阿僧祇此云無量也。自十信初發心至世第一末名初僧祇。從見道至第七地末名第二僧祇從第八地至解脫道名第三僧祇。此三祇外方得成佛不亦遠乎。然法身之理。本來
【現代漢語翻譯】 現代漢語譯本：弘揚真俗之道，想要成為萬物的宗師，就不能有所成就（濟，是成就的意思）。所以將真俗兩門作為道的關鍵和總綱，在一指之間包容萬有，在絕對的寂靜中平息一切動盪。如此廣闊無垠，真正可以進入不二法門的平坦大道（攝取萬有而歸於一指的旨趣，寂靜眾多的思慮而泯滅其形跡。對於所面對的一切，瞭然無滯，內外不取，中間本無。這就是進入不二之門）。為什麼呢？會歸到極致而捨棄情感叫做真，開始細微的活動叫做俗（未必以達到至極的境界，就認為是真，涉及有為造作之相，就認為是俗，難道是這樣嗎？）。真，就是性空（指真性的空和圓成的道理）。俗，就是假有（指依他而幻化的有）。假有的有，叫做似有（其法本無，憑藉因緣而有，因緣離散就沒有了，類似於幻化的有）。性空的空，叫做真空（真性之上，沒有任何執著，四相瞭然無所得）。所以覺悟的人在俗中建立真，看似相互違背（真即無為，俗即有為，二法不同）。將真俗合於不二（真，是理；俗，是事。事沒有理就不能興起，理沒有事就不能顯現。沒有俗就不能談真，沒有理就不能談事。不即不離，所以是不二）。中道洞徹照耀，明明白白地玄妙會合，未曾有一件事可以執著於心。像這樣簡易的道理，還有什麼不能領悟？長久偉大的事業，還有什麼不能具備（《繫辭》說：『易則易知，簡則易從。易知則有親，易從則有功。』順應萬物的情，通達天下的志，就能成就可長久可偉大的功業）。即使阿僧祇（Asamkhya，此云無量也。自十信初發心至世第一末名初僧祇。從見道至第七地末名第二僧祇從第八地至解脫道名第三僧祇。此三祇外方得成佛不亦遠乎。然法身之理。本來）劫那樣遙遠，法身也沒有內外之分，於此領悟吧！
【English Translation】 English version: To promote the path of truth and convention, if one desires to be a master of all things, one must not be attached to accomplishments (濟, meaning accomplishment). Therefore, the two gates of truth and convention are taken as the pivotal essence of the path, encompassing all existence within a single finger, and quieting all movements in absolute stillness. So vast and boundless, one can truly enter the smooth path of the non-dual dharma gate (embracing all existence and entering the intent of a single finger, quieting numerous thoughts and obliterating their traces. Towards what is faced, there is clear unobstructedness, neither taking the inside nor the outside, the middle originally being non-existent. This is entering the gate of non-duality). Why is this so? Converging to the ultimate and relinquishing emotions is called truth, initiating subtle movements is called convention (it is not necessarily that reaching the ultimate state is considered truth, or that involving the appearance of active creation is considered convention, is it?). Truth is emptiness of nature (referring to the emptiness of true nature and the principle of perfect accomplishment). Convention is provisional existence (referring to dependent and illusory existence). The existence of provisional existence is called seeming existence (its dharma is originally non-existent, existing by virtue of conditions, and ceasing to exist when conditions are absent, resembling illusory existence). The emptiness of emptiness of nature is called true emptiness (above true nature, there are no attachments, and the four marks are clearly unobtainable). Therefore, the enlightened one establishes truth in convention, seemingly contradicting each other (truth is non-action, convention is action, the two dharmas are different). Uniting truth and convention in non-duality (truth is principle, convention is matter. Matter cannot arise without principle, and principle cannot manifest without matter. Without convention, one cannot speak of truth, and without principle, one cannot discuss matter. Neither identical nor separate, therefore it is non-dual). The Middle Way illuminates clearly, mysteriously converging, never having a single thing to be attached to in the mind. With such a simple and easy principle, what cannot be understood? With such a long-lasting and great undertaking, what cannot be accomplished (The Book of Changes says, 'Easy means easy to know, simple means easy to follow. Easy to know leads to intimacy, easy to follow leads to merit.' By following the emotions of all things and understanding the aspirations of the world, one can achieve lasting and great accomplishments). Even if it is as far away as asamkhya (Asamkhya, meaning immeasurable. From the initial aspiration of the ten faiths to the end of the first stage of the world, it is called the first asamkhya. From seeing the path to the end of the seventh stage, it is called the second asamkhya. From the eighth stage to the path of liberation, it is called the third asamkhya. Only beyond these three asamkhyas can one become a Buddha, is it not far? However, the principle of the Dharmakaya is originally) kalpas, the Dharmakaya has no inside or outside, awaken to this!
混融。迷悟雖殊。而非外得者也)故萬象語其真。以空為性(青青翠竹儘是真如。鬱鬱黃華無非般若)辯其假以有為相(依 假即真空之相)既空假一質。二際無得。非中道如何(空是性。假是相。相不離性。性不離相。故云一質。二際者二邊也。二邊無得故契中道也)是以觀象之生也不有自體。待彼眾緣生。既待緣則像本無矣(萬象之法本無自體。緣合而生。緣離而滅。若心法四緣。色法二緣。自不能生。則為無體也)根于空矣(假有之象以空為本)空含于象。待象以顯。顯既在象則空為象矣。像外無空矣(無為之空含有為之象。將顯無為必仗有為。有為則能顯無為則所顯也)譬諸水月緣會則見。孰得謂之空也。形虛無在。孰得謂之有也(月本在天。影流於水。誰言其空水本無月 假影所流誰得言有也)故聖人妙體有無之間。能成有無之用。是謂至矣(是以聖人方了其體用)清辯云。有為如幻化。無為如空花也(掌珍論云 有為之法猶如幻化。本非有故。無為之法猶若空花。定不起故也)夫幻法假有。蓋以有而適無(兔角本無。幻師以手巾而假有。離手巾外都無兔角。猶有為之法仗眾緣而假有。離眾緣外假法元無。則是以有而適無也)空花本無。蓋以無而似有。無而似有。湛乎真際(真性本無不起猶若空花。為焉有
【現代漢語翻譯】 現代漢語譯本 混融（混合融合）。迷（迷惑）與悟（覺悟）雖然不同，但並非從外部獲得。所以萬象（宇宙萬物）訴說著它們的真實，以空（空性，佛教中的一種概念，指事物沒有永恒不變的自性）為本質（青翠的竹子都是真如（Tathata，如如），茂盛的黃花無不是般若（Prajna，智慧））。辨別它們的虛假，以有為相（依附於假象，就是真空的顯現）。既然空和假本質相同，二際（兩種極端）都不可得，不是中道（Madhyamaka，不偏不倚的道路）又是什麼呢（空是本質，假是現象，現象不離本質，本質不離現象，所以說本質相同。二際指的是兩種極端，兩種極端都不可得，所以契合中道）。因此，觀察現象的產生，它沒有自身的實體，依賴於各種因緣而生。既然依賴於因緣，那麼現象本身就是虛無的（萬象的法則本身沒有自身的實體，因緣聚合而產生，因緣離散而滅亡。無論是心法四緣，還是色法二緣，自身都不能產生，所以是無體的）。根源在於空（虛假的現象以空為根本）。空包含在現象之中，依賴於現象而顯現。顯現既然存在於現象之中，那麼空就是現象了。現象之外沒有空（無為的空包含有為的現象，想要顯現無為，必須依靠有為。有為是能顯現的，無為是被顯現的）。比如水中的月亮，因緣聚合就能看見，誰能說它是空的呢？形狀虛幻不存在，誰能說它是有呢（月亮本來在天上，影子流淌在水中，誰說它是空的呢？水本來沒有月亮，虛假的影子流淌，誰能說它是有呢）。所以聖人巧妙地體會有和無之間，能夠成就有和無的作用，這就是極致了（所以聖人才能明白它的體和用）。清辯（Bhavaviveka，古印度佛教論師）說：『有為（有生有滅的現象）如幻化，無為（沒有生滅的現象）如空花』（《掌珍論》說：『有為的法就像幻化，本來就不是真實存在的。無為的法就像空中的花朵，本來就不會產生』）。幻化的法是虛假的，大概是用有來適應無（兔角本來沒有，幻術師用手巾來假裝有，離開手巾之外根本沒有兔角。就像有為的法依靠各種因緣而虛假存在，離開各種因緣之外，虛假的法原本不存在，這就是用有來適應無）。空中的花朵本來沒有，大概是用無來假裝有。無而假裝有，清澈地存在於真際（真實的本性本來沒有產生，就像空中的花朵，為什麼會有呢） English version Mixed and fused. Although delusion and enlightenment are different, they are not obtained from outside. Therefore, all phenomena speak of their truth, taking emptiness (Sunyata, the Buddhist concept that things have no permanent, unchanging self-nature) as their essence (the green bamboo is entirely Tathata (Suchness), and the luxuriant yellow flowers are none other than Prajna (Wisdom)). Distinguish their falsity by taking existence as a characteristic (relying on the false is the appearance of true emptiness). Since emptiness and falsity are of the same substance, neither of the two extremes (duality) can be obtained, what else is it if not the Middle Way (Madhyamaka, the path of non-attachment to extremes)? (Emptiness is the essence, falsity is the appearance, appearance is not separate from essence, and essence is not separate from appearance, hence they are said to be of the same substance. The two extremes refer to duality, and since neither extreme can be obtained, it accords with the Middle Way). Therefore, observing the arising of phenomena, it does not have its own self-nature, but arises dependent on various conditions. Since it depends on conditions, then the phenomenon itself is originally non-existent (the laws of all phenomena do not have their own self-nature, they arise when conditions come together and cease when conditions disperse. Whether it is the four conditions of mental phenomena or the two conditions of material phenomena, they cannot arise on their own, so they are without substance). Rooted in emptiness (false phenomena take emptiness as their root). Emptiness is contained within phenomena, relying on phenomena to manifest. Since manifestation exists within phenomena, then emptiness is phenomena. There is no emptiness outside of phenomena (unconditioned emptiness contains conditioned phenomena, and to manifest the unconditioned, one must rely on the conditioned. The conditioned is what manifests, and the unconditioned is what is manifested). It is like the moon in the water, which can be seen when conditions come together, who can say that it is empty? The shape is illusory and non-existent, who can say that it exists (the moon is originally in the sky, and its reflection flows in the water, who can say that it is empty? The water originally has no moon, and the false reflection flows, who can say that it exists). Therefore, the sage subtly embodies the space between existence and non-existence, and is able to accomplish the function of existence and non-existence, this is called the ultimate (therefore, the sage is able to understand its essence and function). Bhavaviveka (a ancient Indian Buddhist philosopher) said: 'Conditioned phenomena are like illusions, and unconditioned phenomena are like flowers in the sky' (The Karatalaratna says: 'Conditioned dharmas are like illusions, they are not real. Unconditioned dharmas are like flowers in the sky, they never arise'). Illusory dharmas are false, probably using existence to adapt to non-existence (rabbit horns originally do not exist, and the illusionist uses a handkerchief to pretend to have them, there are no rabbit horns outside of the handkerchief. Just like conditioned dharmas rely on various conditions to exist falsely, and outside of various conditions, false dharmas originally do not exist, this is using existence to adapt to non-existence). Flowers in the sky originally do not exist, probably using non-existence to pretend to have existence. Non-existence pretending to have existence, clearly exists in the true realm (the true nature originally does not arise, like flowers in the sky, why would there be any?)
【English Translation】 Mixed and fused. Although delusion and enlightenment are different, they are not obtained from outside. Therefore, all phenomena speak of their truth, taking emptiness (Sunyata, the Buddhist concept that things have no permanent, unchanging self-nature) as their essence (the green bamboo is entirely Tathata (Suchness), and the luxuriant yellow flowers are none other than Prajna (Wisdom)). Distinguish their falsity by taking existence as a characteristic (relying on the false is the appearance of true emptiness). Since emptiness and falsity are of the same substance, neither of the two extremes (duality) can be obtained, what else is it if not the Middle Way (Madhyamaka, the path of non-attachment to extremes)? (Emptiness is the essence, falsity is the appearance, appearance is not separate from essence, and essence is not separate from appearance, hence they are said to be of the same substance. The two extremes refer to duality, and since neither extreme can be obtained, it accords with the Middle Way). Therefore, observing the arising of phenomena, it does not have its own self-nature, but arises dependent on various conditions. Since it depends on conditions, then the phenomenon itself is originally non-existent (the laws of all phenomena do not have their own self-nature, they arise when conditions come together and cease when conditions disperse. Whether it is the four conditions of mental phenomena or the two conditions of material phenomena, they cannot arise on their own, so they are without substance). Rooted in emptiness (false phenomena take emptiness as their root). Emptiness is contained within phenomena, relying on phenomena to manifest. Since manifestation exists within phenomena, then emptiness is phenomena. There is no emptiness outside of phenomena (unconditioned emptiness contains conditioned phenomena, and to manifest the unconditioned, one must rely on the conditioned. The conditioned is what manifests, and the unconditioned is what is manifested). It is like the moon in the water, which can be seen when conditions come together, who can say that it is empty? The shape is illusory and non-existent, who can say that it exists (the moon is originally in the sky, and its reflection flows in the water, who can say that it is empty? The water originally has no moon, and the false reflection flows, who can say that it exists). Therefore, the sage subtly embodies the space between existence and non-existence, and is able to accomplish the function of existence and non-existence, this is called the ultimate (therefore, the sage is able to understand its essence and function). Bhavaviveka (a ancient Indian Buddhist philosopher) said: 'Conditioned phenomena are like illusions, and unconditioned phenomena are like flowers in the sky' (The Karatalaratna says: 'Conditioned dharmas are like illusions, they are not real. Unconditioned dharmas are like flowers in the sky, they never arise'). Illusory dharmas are false, probably using existence to adapt to non-existence (rabbit horns originally do not exist, and the illusionist uses a handkerchief to pretend to have them, there are no rabbit horns outside of the handkerchief. Just like conditioned dharmas rely on various conditions to exist falsely, and outside of various conditions, false dharmas originally do not exist, this is using existence to adapt to non-existence). Flowers in the sky originally do not exist, probably using non-existence to pretend to have existence. Non-existence pretending to have existence, clearly exists in the true realm (the true nature originally does not arise, like flowers in the sky, why would there be any?)
為作依 所以似有了此似有本無。即是湛然真際也)有而適無。復歸無物(若以有為假有之法緣散歸元即本無物也)叩兩喻以表法則法無所在矣(兩喻。幻法以喻真性有為也。以空花喻真性無為也)但善文字者。得其徼而不得其數。善心學者。知其極而不知其象(物生有象象。然後有數。徼者邊也。極者終也。尋文之徒。雖得邊徼之小逕。而不得其指歸之總數。傳心印者。雖得終極之妙門。復不知原始之兆象也)守兩崖而不泯。患在此焉(一則緣文字而著有。一則斥眾相而著空。各守一岸之邊。豈達中道之逕也)故滯有者濫于常。沈空者涉于斷(計有者執諸法是常。若外道計四遍常等。又小乘計一切有等。執空者如外道計七斷滅論等。又吾宗亦有撥諸法全空等)與其涉斷寧與濫常。常則有法可修。斷則無善不棄。棄則當乎邪見。修則漸乎真道矣(如以菩提涅槃皆撥為空等故云寧可著有。如須彌不可撥空如芥子)今有封于喪有取空為至極之門者(如近代說禪滯于喪有之道者。便全執空為至極之道)試問。此空為可取乎為不可取乎(設爾何失)若有空可取則空便是有(空既可取豈不是有)蓋是以封執之心取混茫之空(此但滅蕩然之空也)何關修行見性之理歟。若空不可取則與有俱遣(有亦不可取與空何別)既與有俱遣則亦
【現代漢語翻譯】 現代漢語譯本：作為依靠，所以好像有了，這種好像有實際上是本無。（這實際上是湛然真際（Zhanran Zhenji，指清凈寂滅的真實境界）的體現。）從有到無，最終迴歸到沒有事物。（如果認為『有』是因緣和合的假有之法，那麼因緣離散，迴歸本源，就本來沒有事物。）用兩個比喻來表明法則，法則無處不在。（兩個比喻：用幻化的法來比喻真性的『有為』，用空中的花來比喻真性的『無為』。） 但是，擅長文字的人，只能得到它的邊際而不能得到它的全部；擅長心學的人，知道它的終極卻不知道它的形象。（事物產生有形象，有形象然後才有數量。『徼』是邊的意思，『極』是終的意思。尋章摘句的人，雖然得到了邊際的小路，卻不能得到它指歸的全部；傳心印的人，雖然得到了終極的妙門，卻不知道原始的徵兆。） 執守于有和空的兩邊而不泯滅，禍患就在這裡。（一邊是緣于文字而執著于『有』，一邊是排斥眾相而執著于『空』，各自守著一邊的岸，怎麼能到達中道的路徑呢？）所以執著于『有』的人容易陷入常見，沉溺於『空』的人容易陷入斷見。（認為『有』的人執著于諸法是常，例如外道認為四遍常等，又如小乘認為一切有等；執著于『空』的人，例如外道認為七斷滅論等，又如我們宗門中也有否定諸法全空等。） 與其陷入斷見，寧可陷入常見。常見還有佛法可以修習，斷見則沒有善法不被拋棄，拋棄就相當於邪見，修習則逐漸接近真道了。（例如把菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）都否定為空，所以說寧可執著于『有』，就像須彌山（Mount Sumeru，佛教中的須彌山）不可否定為空如芥子。）現在有人封閉于喪失『有』，把取『空』作為至極的法門。（例如近代說禪的人執著于喪失『有』的道路，就完全執著于『空』作為至極的道理。） 試問，這個『空』是可以取的呢，還是不可以取的呢？（假設你有什麼缺失？）如果『空』是可以取的，那麼『空』就變成了『有』。（『空』既然可以取，豈不是『有』？）這不過是用封閉執著的心來取混沌茫然的『空』。（這只是滅絕蕩然的『空』。）這和修行見性的道理有什麼關係呢？如果『空』是不可以取的，那麼就和『有』一起捨棄。（『有』也不可以取，和『空』有什麼區別？）既然和『有』一起捨棄，那麼也
【English Translation】 English version: Being taken as a reliance, it seems as if there is existence, but this seeming existence is fundamentally non-existent. (This is actually the manifestation of Zhanran Zhenji (湛然真際, the true state of pure stillness and extinction).) From existence to non-existence, ultimately returning to the absence of things. (If 'existence' is considered a false existence of conditioned dharmas, then when conditions disperse and return to the origin, there is fundamentally nothing.) Using two metaphors to illustrate the Dharma, the Dharma is everywhere. (Two metaphors: using illusory dharmas to represent the 'active' aspect of true nature, and using flowers in the sky to represent the 'inactive' aspect of true nature.) However, those skilled in words only grasp its periphery and not its entirety; those skilled in the mind only know its ultimate but not its form. (Things arise with form, and only with form can there be quantity. 'Periphery' means the edge, and 'ultimate' means the end. Those who seek meaning in words only grasp the small path of the periphery but not the entirety of its meaning; those who transmit the mind seal only attain the wonderful gate of the ultimate but do not know the initial signs of its origin.) Clinging to the two extremes of existence and non-existence without abandoning them, the trouble lies here. (One side clings to 'existence' through words, and the other side rejects all forms and clings to 'emptiness'. Each guards one side of the shore, how can they reach the path of the Middle Way?) Therefore, those who cling to 'existence' easily fall into permanence, and those who drown in 'emptiness' easily fall into annihilation. (Those who believe in 'existence' cling to the permanence of all dharmas, such as the heretics who believe in the four permanent pervades, and the Hinayana who believe in the existence of everything; those who cling to 'emptiness', such as the heretics who believe in the seven annihilation theories, and also some in our school who deny the complete emptiness of all dharmas.) Rather than falling into annihilation, it is better to fall into permanence. With permanence, there is still Dharma to cultivate; with annihilation, no good dharma is not abandoned, and abandonment is equivalent to wrong views, while cultivation gradually approaches the true path. (For example, denying Bodhi (菩提, enlightenment) and Nirvana (涅槃, extinction) as empty, so it is said that it is better to cling to 'existence', just as Mount Sumeru (須彌山, Mount Sumeru in Buddhism) cannot be denied as empty like a mustard seed.) Now there are those who are confined to losing 'existence', taking 'emptiness' as the ultimate gate. (For example, modern Chan practitioners cling to the path of losing 'existence', completely clinging to 'emptiness' as the ultimate principle.) I ask, is this 'emptiness' something that can be taken, or is it something that cannot be taken? (Suppose you have some deficiency?) If 'emptiness' can be taken, then 'emptiness' becomes 'existence'. (Since 'emptiness' can be taken, isn't it 'existence'?) This is merely using a confined and clinging mind to take a chaotic and vague 'emptiness'. (This is just extinguishing and sweeping away 'emptiness'.) What does this have to do with the principle of cultivating and seeing one's nature? If 'emptiness' cannot be taken, then it should be abandoned together with 'existence'. ('Existence' cannot be taken either, so what is the difference from 'emptiness'?) Since it is abandoned together with 'existence', then it also
與有俱存(有既不可取存空。遣于有空亦不可取。何妨亦存有)何獨存空道歟。夫能雙遣雙存。蕩然無累(居相則空有不無。混真則有無俱泯)始曰大士之正觀道場之玄照矣(離二取相故名實住唯識)龍樹云。譬有適異國者。館于逆旅(逆旅客舍也)逆旅主人享之。以肴飯方撤(撤去也謂收飯)賓作而辭曰。何有哉(見食美而起致問也)主人曰。吾國有醬故也。彼退而私曰。醬與味合而猶至。是矧若獨為味乎。乃宣主人之惠也(宣明也。謂明憶主人之言也)由是。陰于鬻醬家(陰暗也鬻賣也)貪恣己求。處無人之室。屬饜而食(屬饜飽縱也)咸過渴而死。夫以偏空為道者。亦卒以空為害矣(滯而不通故為害也)中觀云。若人見有空諸佛所不化畏其著斷之誡也。經云。勝意比丘聞喜根說淫怒癡是道(喜根菩薩說淫怒癡為道者。如言先以欲鉤牽后令入佛智等)不平其理。忿慢是生。喜根觀乎他世有益。強授不忌(今雖未達。終為他世之善因也。忌怨也)但今邪見者誤執其文以為名相。皆空為惡不怍(怍慚也。聞說空言不得。其意便撥名相皆空而不慚也)豈得經之意。然而書曰。皇建有極會其有極。歸其有極皇大極中也(凡立事當用大中之道。此與尚書文小異爾)大中之道。非聖人莫能庶幾行之(大中之道。謂九疇也。一曰
【現代漢語翻譯】 現代漢語譯本：既然『有』和『俱存』不能取，連『空』也不能取，那麼為什麼只推崇『空道』呢？能夠同時捨棄和同時保留，達到完全沒有牽累的境界（處於相對狀態則空和有都不無，混同真理則有和無都泯滅），這才稱得上是大菩薩的正觀和道場的玄妙觀照（離開二取之相，所以名為實住唯識）。 龍樹菩薩說，譬如有人到異國去，住在旅館裡（逆旅就是客舍）。旅館主人用美味佳餚款待他。等到快要撤飯的時候（撤去就是收飯），客人站起來告辭說：『怎麼會有這麼好的味道呢？』主人說：『我們國家有醬的緣故。』那客人退下後私下想：『醬和食物的味道混合起來尚且如此美味，更何況單獨品嚐醬的味道呢？』於是到處宣揚主人的恩惠（宣揚就是明白憶起主人的話）。因此，偷偷地到賣醬的人家（偷偷地，暗地裡；鬻，賣）貪婪地滿足自己的需求，在沒有人的房間里，縱情地吃喝（屬，通『囑』，飽；饜，滿足，縱情），最終因為過度口渴而死。 所以，把偏執的『空』作為道的人，最終也會因為『空』而受害（滯留而不通達，所以成為禍害）。《中觀論》說：『如果有人見到空，諸佛都不會度化他，因為害怕他執著于斷滅。』《經》中說，勝意比丘聽到喜根菩薩說淫怒癡就是道（喜根菩薩說淫怒癡為道，比如先用慾望引誘，然後使人進入佛的智慧等），不認可這個道理，產生了憤怒和輕慢。喜根菩薩觀察到這對其他世界有益處，所以勉強傳授，並不顧忌（即使現在還不明白，最終也會成為他世的善因。忌，怨恨）。 但是現在邪見的人錯誤地執著于這些文字，認為名相都是空的，做惡事也不感到慚愧（怍，慚愧。聽到說空，不理解其中的意思，就否定一切名相都是空的，並且不感到慚愧），這哪裡是理解了經文的真正含義呢？然而《尚書》上說：『建立偉大的法則，要會合各種法則，歸於各種法則，偉大到極點，適中。』（凡是建立事業，應當運用大中之道。這裡與《尚書》的原文略有不同。）大中之道，不是聖人就不能夠接近和實行它（大中之道，指的是九疇。《尚書·洪範》中記載的治理天下的九種大法則）
【English Translation】 English version: Since 'existence' (有) and 'co-existence' (俱存) cannot be grasped, and even 'emptiness' (空) cannot be grasped, why exclusively uphold the 'path of emptiness' (空道)? Only when one can simultaneously relinquish and simultaneously retain, reaching a state of complete non-attachment (in a relative state, neither emptiness nor existence is absent; when merging with truth, both existence and non-existence vanish), can it be called the great Bodhisattva's correct view and the profound illumination of the Bodhimanda (道場) (because it is free from the appearance of dualistic grasping, it is called the Realized Abiding Consciousness-Only). Nagarjuna (龍樹) said, 'Suppose someone goes to a foreign country and stays in an inn (逆旅). The innkeeper entertains him with delicious food. When the meal is about to be cleared (撤去), the guest stands up and says, 'How can there be such a good taste?' The innkeeper says, 'It is because our country has soy sauce (醬).' The guest then thinks to himself, 'If the combination of soy sauce and food is so delicious, how much more so would the taste of soy sauce alone be?' So he proclaims the innkeeper's kindness everywhere (宣明). Therefore, he secretly goes to the soy sauce seller's house (陰于鬻醬家), greedily satisfies his desires, and in a room where no one is present, indulges in eating and drinking (屬饜), eventually dying from excessive thirst.' Therefore, those who take a biased view of 'emptiness' as the path will ultimately be harmed by 'emptiness' (because they are stuck and cannot understand). The Madhyamaka (中觀) says, 'If someone sees emptiness, the Buddhas will not transform him, fearing that he will cling to annihilation.' The Sutra says, 'The Bhikshu (比丘) Sheng Yi (勝意) heard Xigen Bodhisattva (喜根) say that lust, anger, and ignorance are the path (喜根菩薩說淫怒癡為道者, such as first using desire to lure, and then leading people into the wisdom of the Buddha), and he did not agree with this principle, and anger and arrogance arose. Xigen Bodhisattva observed that this would benefit other worlds, so he reluctantly taught it, without resentment (even if it is not understood now, it will eventually become a good cause in other worlds. 忌 means resentment).' However, those with wrong views now mistakenly cling to these words, thinking that all phenomena are empty, and they are not ashamed of doing evil (怍 means ashamed. Hearing about emptiness, they do not understand the meaning, so they deny that all phenomena are empty, and they are not ashamed). How can this be understanding the true meaning of the Sutra? However, the Book of Documents (尚書) says, 'To establish great laws, one must gather all laws, return to all laws, be great to the extreme, and be moderate.' (Whenever establishing a career, one should use the great middle path. This is slightly different from the original text of the Book of Documents.) The great middle path cannot be approached and practiced by anyone other than a sage (the great middle path refers to the Nine Categories, the nine great laws for governing the world recorded in the Hong Fan chapter of the Book of Documents).
五行。二曰敬用五事。三曰農用八政。四曰協用五紀。五曰建用皇極。六曰乂用三德。七曰明用稽疑。八曰念用庶徴。九曰饗用五福威用六極。此九也聖人君子帝王也)禮曰。中庸其至矣乎(禮記第十六有中庸篇)庸常也。用中為常道也。故皇極者萬化之中中也。中庸者亦萬化之中中也(所謂萬物者各有道在其中)為至德之性也。為萬物之形容也(為萬化之主張陰陽之真宰也)老聖云。三十輻共一轂。當其無有車之用(老子道經第十一章文也。三十輻者眾也。一轂者少也。以少總眾也。此舉轅廂有體之法。而資無體之用也)埏埴以為器。當其無有器之用(埏和也。埴土也。和土為瓦器。是有以內空處有盛物之用也)故有之以為器(如有為事法也)無之以為用(如無為假有為事法而顯也)無則中也(以中喻至道)中示一也。故曰。天得一以清。地得一以寧(老子第三十九章文。物得道用故天清而地寧。用失則實喪也)易曰。神無方而易無體(繫辭文。神乃陰陽不測易則唯變所之不可以一方一體而明之也)又曰。一陰一陽之謂道(道者寂然無體之稱。陰陽雖殊無一以待之。在陰以無陰陰以生之。在陽為無陽陽以成之。故曰一陰一陽也)但揭厲有深淺。而三門之說異矣(論語云。深則厲。淺則揭。爾雅云。以衣涉水為厲。若
【現代漢語翻譯】 現代漢語譯本 五行：二是恭敬地運用五事；三是致力於農業，施行八政；四是協調地運用五紀；五是建立並運用皇極；六是治理並運用三德；七是明確地運用稽疑；八是慎重地運用庶征；九是享受五福，威懾六極。（這九條是聖人、君子、帝王所遵循的）。 《禮記》說：『中庸是最高的境界了吧！』（《禮記》第十六篇有《中庸》篇）中庸，就是常道。以中為用，就是常道。所以，皇極是萬物變化中的『中』，中庸也是萬物變化中的『中』（所謂萬物，各有其道在其中）。是至德的本性，是萬物的形態（是萬物變化的主宰，陰陽的真正主宰）。 老子說：『三十根輻條彙集到一個車轂上，正是因為車轂中空，才有車的作用。』（《老子·道經》第十一章。三十輻條，是多數；一個車轂，是少數。用少數統領多數。這是舉例說明車轅車廂有形體的作用，而依賴於無形體的作用）。揉和黏土做成器皿，正是因為器皿中空，才有器皿的作用。（埏，是揉和；埴，是黏土。揉和黏土做成瓦器，是因為內部空虛，才有盛放東西的作用）。所以，有形是爲了製作器皿（如有為的事法），無形才能發揮作用（如無為，是借用有為的事法來顯現）。 『無』就是『中』（用『中』來比喻至道）。『中』顯示的是『一』。所以說：『天得到『一』而清明，地得到『一』而安寧。』（《老子》第三十九章。萬物得到道的運用，所以天清地寧，失去道的運用，就會喪失本質）。《易經》說：『神沒有固定的方位，易沒有固定的形體。』（《繫辭》的文字。神是陰陽變化莫測，易是隨著變化而變化，不能用一方一體來解釋）。又說：『一陰一陽叫做道。』（道是寂靜無形的稱謂，陰陽雖然不同，但都以『一』來對待。在陰中，以無陰來產生陰；在陽中，以無陽來成就陽。所以說一陰一陽）。只是揭衣渡水有深淺之分，所以三門（此處三門含義不明，原文如此）的說法就不同了（《論語》說：水深就撩起衣服渡過去，水淺就提著衣服渡過去。《爾雅》說：穿著衣服渡水叫做『厲』，如果
【English Translation】 English version The Five Elements. Second is to respectfully employ the Five Affairs. Third is to focus on agriculture and implement the Eight Administrations. Fourth is to harmoniously employ the Five Disciplines. Fifth is to establish and employ the Royal Standard (Huangji). Sixth is to govern and employ the Three Virtues. Seventh is to clearly employ Verification of Doubts (Ji Yi). Eighth is to carefully employ the Numerous Omens (Shu Zheng). Ninth is to enjoy the Five Blessings and to awe with the Six Extremes. (These nine are followed by sages, gentlemen, emperors, and kings). The Book of Rites says: 'Is not the Doctrine of the Mean (Zhongyong) the highest attainment?' (Chapter 16 of the Book of Rites contains the Zhongyong chapter). Zhongyong (Doctrine of the Mean) is the constant way. Using the 'middle' as the standard is the constant way. Therefore, Huangji (Royal Standard) is the 'middle' within all transformations, and Zhongyong (Doctrine of the Mean) is also the 'middle' within all transformations (The so-called myriad things each have their Dao within them). It is the nature of supreme virtue, and it is the form of all things (It is the master of all transformations, the true ruler of Yin and Yang). Laozi said: 'Thirty spokes unite in one hub; it is because of its emptiness that the carriage is useful.' (Chapter 11 of the Laozi Dao Jing. Thirty spokes are many; one hub is few. Using the few to govern the many. This exemplifies the method of having tangible parts like the carriage frame and relying on the function of the intangible). Knead clay to make a vessel; it is because of its emptiness that the vessel is useful. (Shān (埏) means to knead; Zhí (埴) means clay. Kneading clay to make a clay vessel is because of its internal emptiness, which allows it to hold things). Therefore, having form is for making vessels (like having deliberate actions and methods), and being without form allows for function (like non-action, using deliberate actions to reveal it). 'Without' is the 'middle' (using 'middle' to symbolize the ultimate Dao). 'Middle' reveals 'one'. Therefore, it is said: 'Heaven attains 'one' and becomes clear, Earth attains 'one' and becomes peaceful.' (Chapter 39 of Laozi. The myriad things attain the use of the Dao, so Heaven is clear and Earth is peaceful; losing the use of the Dao results in losing essence). The Book of Changes says: 'The spirit has no fixed direction, and change has no fixed form.' (Text from the Book of Changes. The spirit is the unpredictable change of Yin and Yang, and change follows transformation, so it cannot be explained by one direction or one form). It also says: 'One Yin and one Yang is called the Dao.' (Dao is a term for stillness and formlessness; although Yin and Yang are different, they are both treated with 'one'. In Yin, use non-Yin to generate Yin; in Yang, use non-Yang to accomplish Yang. Therefore, it is said one Yin and one Yang). It's just that lifting the clothes to cross the water has different depths, so the sayings of the Three Gates (the meaning of the Three Gates is unclear here, as in the original text) are different (The Analects says: If the water is deep, lift up your clothes to cross; if the water is shallow, hold your clothes to cross. Erya says: Crossing the water with clothes on is called 'Li' (厲), if...
淺則和衣而入也。淺則揭揭衣也。淺揭喻行道觀之有淺深也)夫秉大中於內。行德教於外。天地和平。鬼神不靈。故大庭赫胥(皆□□之前治之君也)得環中之術。總萬化于無為也(不親其親。不子其子。無為而自化也)昔魯桓之廟(桓公則魯惠公之子隱公弟仲子所生者)有欹器焉(形如小瓦甕。以之盛水。虛則欹。欹傾也。中則正。滿則覆。喻守中正也)示人以中正之表。夫中則正。正則虛滿合度。超然特植。始在於目。而畢應乎心。淵而諒矣(特樹之者。令初視之於目。而終悟之於心。玄而可信也)書曰。剛而無虐。簡而無傲(舜典文也。剛失入虐。簡失入傲)子溫而厲。威而不猛(論語文。溫和也。又嚴厲也。雖嚴而又不猛烈也)皆聖人君子。權衡物理。心融事會。而不失其中也(已上雖外典所明。皆取其中庸之義也。北山和尚意。指學空學有者宜得其中)智論以大士觀於色空。如屠牛師弟子(大智度論文。與莊子文意全同也)莊氏以為庖丁解牛。目無全牛(庖丁為文惠君解牛。手之所觸。肩之所倚。足之所履。膝之所踦。[主/石]然向然。奏刀騞然莫不中音合於柔林之舞。乃中經首之會。以神遇而不以目視。以一刀十九年解數千牛。刀刃若新。發於硎者。彼節有間而刀刃無厚。以無厚入有間。恢恢乎其于游
【現代漢語翻譯】 現代漢語譯本： 水淺的時候，穿著衣服就進去了；水深的時候，就撩起衣服。撩起衣服的深淺比喻修行觀道的深淺程度。內心秉持著至大中正之道，對外施行德政教化，那麼天地就會和平，鬼神也不會作祟。所以大庭氏、赫胥氏（都是伏羲氏之前的君主）掌握了環中之術，在無為的狀態下統攝萬物變化（不特別偏愛自己的親人，不特別溺愛自己的孩子，通過無為而使萬物自我化育）。 過去魯桓公的宗廟裡，有個欹器（形狀像小瓦甕，用來盛水。空的時候就傾斜，裝到一半就正，裝滿了就翻倒。比喻堅守中正之道）。用它來向人們展示中正的表率。保持中正就能端正，端正就能虛懷若谷，適中合度，超然挺立。最初在於眼睛的觀察，最終完全應合於內心。深遠而可信啊（特別樹立這個欹器，是爲了讓人最初用眼睛觀察，最終用心領悟，玄妙而可信）。 《尚書》上說：『剛強而不暴虐，簡略而不傲慢。』（《舜典》中的話。剛強過頭就會變成暴虐，簡略過頭就會變成傲慢。）『（孔子說）溫和而又嚴厲，威嚴而不兇猛。』（《論語》中的話。既溫和又嚴厲，雖然嚴厲但又不兇猛。）這些都是聖人君子，權衡事物的道理，內心融會貫通，事情自然會合，而不失去中正之道（以上雖然是外典所闡明的道理，但都取其中庸的意義。北山和尚的意思是，指學習空和學習有的人都應該得到中正之道）。 《大智度論》認為，菩薩觀察色和空，就像屠牛師的弟子（《大智度論》的文意，與莊子的文意完全相同）。莊子認為，庖丁解牛的時候，眼中沒有完整的牛（庖丁為文惠君宰牛，手接觸的地方，肩膀倚靠的地方，腳踩的地方，膝蓋抵的地方，發出[主/石]然、向然的聲音，進刀時霍然有聲，沒有不合音律的，合於《柔林》的舞蹈，乃是《經首》的樂章。憑藉精神去感知，而不是用眼睛去看，用一把刀十九年解剖了幾千頭牛，刀刃還像剛從磨刀石上磨過一樣鋒利。因為牛的骨節有間隙，而刀刃沒有厚度，用沒有厚度的刀刃進入有間隙的骨節，寬寬綽綽地還有迴旋的餘地）。
【English Translation】 English version: When the water is shallow, one enters with clothes on; when the water is deep, one lifts up the clothes. The depth of lifting up the clothes is a metaphor for the depth of observing the Way in practice. If one holds the great center within and practices virtuous teachings outwardly, then heaven and earth will be at peace, and ghosts and spirits will not be able to cause trouble. Therefore, Da Ting and He Xu (both rulers before Fu Xi) mastered the art of the ring-center, encompassing all transformations in non-action (not particularly favoring one's own relatives, not particularly spoiling one's own children, allowing all things to transform themselves through non-action). In the past, in the ancestral temple of Duke Huan of Lu, there was a tilting vessel (shaped like a small earthenware jar, used to hold water. When empty, it tilts; when half-full, it is upright; when full, it overturns. It is a metaphor for upholding the way of the center and correctness). It was used to show people the model of the center and correctness. Maintaining the center leads to uprightness, uprightness leads to emptiness and fullness in proper measure, standing tall and independent. It begins with observation by the eyes and ultimately corresponds fully to the heart. Profound and trustworthy! (Establishing this tilting vessel is to allow people to initially observe with their eyes and ultimately comprehend with their hearts, mysterious and believable). The Book of Documents says: 'Be firm but not tyrannical, be simple but not arrogant.' (Words from the 'Shun Dian'. Excessive firmness becomes tyranny, excessive simplicity becomes arrogance.) '(Confucius said) Be gentle yet firm, be dignified but not fierce.' (Words from the Analects. Gentle yet firm, dignified but not fierce.) These are all sages and virtuous gentlemen who weigh the principles of things, their hearts are thoroughly understanding, and things naturally come together, without losing the way of the center and correctness (Although the above are principles elucidated in external classics, they all take the meaning of the Doctrine of the Mean. The meaning of the monk Beishan is that those who study emptiness and those who study existence should both attain the way of the center and correctness). The Mahaprajnaparamita Shastra believes that a Bodhisattva observing form and emptiness is like the disciple of a butcher (The meaning of the Mahaprajnaparamita Shastra is completely the same as the meaning of Zhuangzi). Zhuangzi believed that when Cook Ding was butchering an ox, he did not see the whole ox in his eyes (Cook Ding butchered an ox for Lord Wenhui. Where his hand touched, where his shoulder leaned, where his foot stepped, where his knee pressed, there was a [zhu/shi] sound, a xiang sound, the knife made a huo sound, there was nothing that did not match the rhythm, matching the dance of the Roulin, it was the music of the Jingshou. He perceived with his spirit, not with his eyes, and he dissected thousands of oxen with one knife for nineteen years, and the blade was still as sharp as if it had just been sharpened on a whetstone. Because the joints of the ox have gaps, and the blade of the knife has no thickness, using the blade with no thickness to enter the joints with gaps, there is plenty of room to maneuver).
刃必有餘也。此乃莊生寓言況道也。取其利用不滯之意)夫何故耶。牛之質戴角垂胡(胡項肉也)有也。骨節間無也。無厚之刃入有間之軀。安得不恢恢焉。何牛之有也。屠牛師昭其易也(未解牛時。所見無非牛者。三年之後。未嘗見全牛。以神遇者也)屠牛師弟子昭其難也。其猶良庖族庖更刀有近久也(良庖歲更刀割也。族庖月更刀析也。與十九年刀異也)故體中者不以實物為礙(得其道者物不能礙也)而妙高納于芥。實委瀚注于豪隙(委瀚海也)誠可得而易矣(凈名經意)老聖云。兕無所投其角。虎無所措其爪。兵無所容其刃(此不求害物無害心也。故無投角措爪容刃之所矣)莊氏云。大浸稽天而不溺(大浸海也。稽同也。逍遙篇文)大旱金石流土山燋而不熱(不為寒暑而遷其相。不為世物而奪其操也)仲尼見呂梁丈人懸流三十仞。恃忠信而游泳(七尺為仞。恃忠信之道。而不懼險阻也)豈不皆以含大中之理。和品物之性。而能至於此耶。故蹈水赴火。觸刃履危。身能輕舉。耳可洞聽。目可徹視。正由心虛而已(老子云。虛其心。實其腹)夫心虛故不逆于萬物(無彼我而接之也)萬物亦與我玄順。浩然之性無往不合(虛心求物。所遇玄會也)且夫水火物之害也(水能漂溺。火能焚爇。皆是物之害也)而鱗育于泉(
【現代漢語翻譯】 現代漢語譯本 刀刃進入縫隙一定會有剩餘的空間。（這出自莊子的寓言，是用來比喻道的，取其利用而不滯留的意思。）為什麼這麼說呢？牛的身體有皮肉、長著角、垂著鬍鬚（鬍鬚指脖子下的肉），這些都是『有』。而骨骼關節之間卻存在空隙，是『無』。用沒有厚度的刀刃進入有空隙的軀體，怎麼會不寬綽有餘呢？又何至於需要用蠻力去解牛呢？ 解牛技術高超的屠夫，知道哪裡容易下手。（沒開始解牛的時候，所看到的無非是一頭完整的牛。三年之後，眼中已經看不到完整的牛了，這是因為用心神去體會的緣故。）技術一般的屠夫的弟子，則覺得解牛很困難。這就好比好的廚師一年更換一把刀，普通的廚師一個月就要更換一把刀。（好的廚師用刀是割，普通的廚師用刀是砍。這和十九年才更換一把刀的情況不同。）所以，掌握了事物內在規律的人，不會被實際的物體所阻礙。（領悟了道的人，不會被外物所阻礙。）能夠將須彌山納入一粒芥子之中，將整個大海注入一根毫毛的孔隙之中。（出自《維摩詰經》的含義。）如果真的能做到虛空，這些事情就很容易了。（《維摩詰經》的含義） 老子說：『犀牛無處可投它的角，老虎無處可措它的爪，兵器無處可容它的刃。』（這是因為不主動去傷害別人，心中沒有害人之心，所以犀牛無處可投角，老虎無處可措爪，兵器無處可容刃。）莊子說：『大水漫天而不被淹沒，』（大水指大海。《逍遙遊》中的文字。）『大旱導致金屬和石頭都熔化，土山被燒焦也不覺得熱。』（不因為寒冷或炎熱而改變本性，不因為世俗的事物而喪失操守。） 孔子看到呂梁的擺渡人從三十仞高的瀑布上跳下，憑藉著忠信之道而游泳。（七尺為一仞。憑藉著忠信的道理，而不懼怕危險和阻礙。）難道不都是因為心中懷有至大至中的道理，順應萬物的本性，才能達到這樣的境界嗎？所以，蹈水不溺，赴火不焚，觸碰刀刃不受傷，身處危險之地也能安然無恙，身體輕盈，聽覺敏銳，視力清晰，正是因為內心空虛的緣故。（老子說：『虛其心，實其腹。』） 內心空虛，所以不會與萬物相牴觸。（沒有彼此的分別心而接納萬物。）萬物也會與我暗中契合，浩然之氣無處不相合。（以虛空的心去尋求事物，所遇到的都是玄妙的契合。）而且水火本來是能傷害物體的。（水能使人溺水，火能焚燒物體，這些都是物體的危害。）但是魚類卻能在泉水中生長，
【English Translation】 English version The blade must have room to spare when it enters the gap. (This comes from Zhuangzi's fable, which is used to compare the Dao, taking its meaning of utilization without stagnation.) Why is this so? The body of an ox has skin and flesh, grows horns, and has a dewlap (the dewlap refers to the flesh under the neck), these are all 'having'. But there are gaps between the bones and joints, which are 'nothingness'. When a blade with no thickness enters a body with gaps, how can it not be spacious and have room to spare? Why would it be necessary to use brute force to dissect the ox? A butcher with superb skills in dissecting oxen knows where to start easily. (Before starting to dissect the ox, all that is seen is a complete ox. After three years, a complete ox is no longer seen, because it is perceived with the spirit.) The disciple of a butcher with ordinary skills finds it difficult to dissect the ox. This is like a good cook changing a knife once a year, while an ordinary cook has to change a knife once a month. (A good cook uses a knife to cut, while an ordinary cook uses a knife to chop. This is different from changing a knife once every nineteen years.) Therefore, those who have mastered the internal laws of things will not be hindered by actual objects. (Those who have understood the Dao will not be hindered by external things.) They can fit Mount Sumeru into a mustard seed, and pour the entire ocean into the pore of a hair. (The meaning comes from the Vimalakirti Sutra.) If one can truly achieve emptiness, these things will be easy. (The meaning of the Vimalakirti Sutra) Laozi said: 'The rhinoceros has nowhere to thrust its horn, the tiger has nowhere to place its claws, and weapons have nowhere to accommodate their blades.' (This is because they do not actively harm others, and there is no intention to harm others in their hearts, so the rhinoceros has nowhere to thrust its horn, the tiger has nowhere to place its claws, and weapons have nowhere to accommodate their blades.) Zhuangzi said: 'The great flood reaches the sky without drowning,' (The great flood refers to the sea. The words are from 'Xiaoyao You'.) 'The great drought causes metal and stone to melt, and the scorched earth mountain does not feel hot.' (They do not change their nature because of cold or heat, and they do not lose their integrity because of worldly things.) Confucius saw the ferryman of Lüliang jump from a waterfall thirty ren high, swimming by relying on the Dao of loyalty and trustworthiness. (Seven chi make one ren. Relying on the principles of loyalty and trustworthiness, without fear of danger and obstacles.) Isn't it all because they have the great and central principle in their hearts, and conform to the nature of all things, that they can reach such a state? Therefore, treading on water without drowning, going into fire without burning, touching blades without injury, being safe and sound in dangerous places, having a light body, sharp hearing, and clear vision, is precisely because of the emptiness of the heart. (Laozi said: 'Empty your heart and fill your belly.') Because the heart is empty, it does not conflict with all things. (Accepting all things without the distinction of self and other.) All things will also secretly coincide with me, and the vast nature will coincide everywhere. (Seeking things with an empty heart, what is encountered is mysterious coincidence.) Moreover, water and fire are originally harmful to objects. (Water can drown people, and fire can burn objects, these are the harms of objects.) But fish can grow in springs,
魚龍得水以生)獸生於火(如有火鼠火龜皆生於火中)彼豈假御水火之術乎。但性合於燥濕。氣同於寒燠。故相容而不相違。相生而不相害。誠則全也(既不相傷則信水火能全於物)況有道者而德全于萬類乎。故大士以此心學。目之曰禪。禪者靜慮也(梵語三摩呬多。此云靜慮。此定能止寂心慮也)外境不足以遷情目之曰定(梵云三昧。此云正定)定者專一也。其有以身即佛屏除像設居大聖之位者。誠愚悖虐己者也(如金剛禪之徒)茍誠之以水火。寧得多其幸而免哉(若投之於水火。又豈能逃于害乎)下識惑其遊言不理其實行。附瞽而求直路難已矣(如盲引盲之類也)夫為道之人。知心行心使心三者。審諸已然後語其所至。知心謂了其真妄。行心謂滅其愛憎。使心謂變其垢凈(心凈則世界凈等也)今始學之流。方欲似知。于余則闕。何求自誷焉(今之禪師。往往有自謂得。而誣誷於人者。如山果金剛禪等妖妄者多矣)故大悲無窮。香飯無窮也。大智不礙。方丈不礙也(如維摩詰大悲無窮。所取香飯不盡。所修智行不障礙。今方丈所感亦不障礙也)經云。若得作佛時。具三十二相等(法華經文)始可謂永盡矣。衡岳天臺(即思大和尚居南嶽也。智者大師居天臺也)一心三觀(謂摩訶般若。摩訶法身。摩訶涅槃也。一從假
【現代漢語翻譯】 現代漢語譯本 魚在水中才能生存，野獸在火中才能生存（例如火鼠、火龜都生存在火中），難道它們需要藉助控制水火的法術嗎？只是因為它們的本性與水的濕潤、火的乾燥相合，它們的氣息與水的寒冷、火的炎熱相同，所以才能彼此相容而不相違背，彼此相生而不相害。如果真誠到了極點，就能保全自身（既然水火不能互相傷害，那麼就相信水火能夠保全萬物）。更何況是有道之人，他們的德行能夠保全萬物呢？所以，大士用這種心法來學習，稱之為『禪』。『禪』的意思是靜慮（梵語是Samahita，這裡翻譯為靜慮，這種禪定能夠止息寂靜的心念）。外在的境界不足以改變內心的情感，這稱之為『定』（梵語是Samadhi，這裡翻譯為正定），『定』的意思是專一。那些以自身就是佛，屏除佛像的設定，自居於大聖地位的人，實在是愚蠢悖逆、虐待自己的人（例如金剛禪的徒眾）。如果用水火來考驗他們的真誠，難道能僥倖免於傷害嗎（如果把他們投入水火之中，又怎麼能逃脫災禍呢）？下等根器的人迷惑于虛假的言論，不理會實際的修行，依附於盲人而尋求正確的道路，那是很難實現的（就像盲人引導盲人一樣）。 作為修道之人，知道心、行、使心這三者，審察自身之後才能談論所達到的境界。『知心』是指了解心的真妄，『行心』是指滅除心的愛憎，『使心』是指轉變心的垢凈（心清凈則世界清凈等等）。現在剛開始學習的人，只想表面上懂得，對於其他方面則有所欠缺，這又何必自欺欺人呢（現在的禪師，往往有自認為得道，而欺騙他人的人，例如山果金剛禪等妖妄之徒很多）。所以，大悲之心是無窮無盡的，香飯也是無窮無盡的。大智慧不會受到阻礙，方丈之地也不會受到阻礙（例如維摩詰的大悲之心是無窮無盡的，所取的香飯用不完，所修的智慧之行沒有障礙，現在方丈之地所感應到的也不會有障礙）。 經書上說，如果能夠成佛，就具備三十二種殊勝的相貌（《法華經》經文），這才可以說是永遠地窮盡了。衡山、天臺山（思大和尚居住在南嶽衡山，智者大師居住在天臺山），一心三觀（指的是摩訶般若、摩訶法身、摩訶涅槃，從虛假的一面觀察，進入空性，從空性的一面觀察，進入虛假的一面，從中間的一面觀察，進入中間的一面）。
【English Translation】 English version Fish thrive in water, and beasts thrive in fire (such as fire rats and fire turtles, which live in fire). Do they need to rely on the magic of controlling water and fire? It's simply because their nature aligns with the dampness of water and the dryness of fire, and their essence is in harmony with the coldness of water and the heat of fire. Therefore, they can coexist without conflict, and they can nurture each other without harm. If sincerity reaches its peak, one can preserve oneself (since water and fire cannot harm each other, then believe that water and fire can preserve all things). How much more so for those who have attained the Dao, whose virtue can preserve all beings? Therefore, the Bodhisattva uses this mind-method for learning, calling it 'Chan'. 'Chan' means 'quiet contemplation' (in Sanskrit, it's Samahita, here translated as quiet contemplation; this meditation can stop the mind's silent thoughts). External circumstances are not enough to change inner emotions; this is called 'Samadhi' (in Sanskrit, it's Samadhi, here translated as 'right concentration'). 'Samadhi' means 'single-mindedness'. Those who claim that their body is the Buddha, eliminate the setting up of Buddha images, and place themselves in the position of a great sage are truly foolish, perverse, and abusive to themselves (such as the followers of Vajra Chan). If their sincerity is tested with water and fire, can they luckily escape harm (if they are thrown into water and fire, how can they escape disaster)? Inferior beings are deluded by false words and do not heed actual practice. Relying on the blind to seek the right path is difficult indeed (like the blind leading the blind). As a person who cultivates the Dao, knowing the mind, practicing the mind, and employing the mind, one can only speak of the state attained after examining oneself. 'Knowing the mind' means understanding the truth and falsehood of the mind; 'practicing the mind' means extinguishing the mind's love and hatred; 'employing the mind' means transforming the mind's defilement and purity (if the mind is pure, then the world is pure, etc.). Now, those who are just beginning to learn only want to superficially understand, while lacking in other aspects. Why deceive themselves (nowadays, there are Chan masters who often claim to have attained the Dao and deceive others; there are many demonic people like the Mountain Fruit Vajra Chan). Therefore, great compassion is endless, and fragrant rice is endless. Great wisdom is not hindered, and the abbot's chamber is not hindered (for example, Vimalakirti's great compassion is endless, the fragrant rice he takes is inexhaustible, and the wisdom practices he cultivates are not hindered; now, what the abbot's chamber senses is also not hindered). The scriptures say that if one can become a Buddha, one will possess thirty-two excellent marks (from the Sutra of the Lotus Flower of the Wonderful Law), which can be said to be eternally exhausted. Mount Heng and Mount Tiantai (the Venerable Si resided in Mount Heng in the south, and the Great Master Zhi resided in Mount Tiantai), the Three Contemplations in One Mind (referring to Maha Prajna, Maha Dharmakaya, and Maha Nirvana; observing from the false side, entering emptiness; observing from the empty side, entering falsehood; observing from the middle side, entering the middle).
入空。觀色即空故顯法身二從空入假。觀空即色故顯般若。三空假平等。謂色空無異故是涅槃也)成乎圓伊三德(已上三法相須而成。謂之三德。亦曰圓伊。梵書伊字三點。若摩醯首羅面上三目也)蓋得之龍樹也。嘉祥權實雙行成乎悲智兩足(慧皎會稽嘉祥寺僧。學通內外。善經律論。著梵網涅槃等跡。以大悲故樂度生。大智故樂斷證也。相依如人兩足也)蓋得之於華嚴也(此乃得實性之旨也)菩提達磨致思無為無思無慮。得之於性空(以梁天監中至此也)而近世不知空不離假。廢有求空。異端於是作矣(以真空不離於假有)奈何然履俗者知假不離空(履事法須知事法以空為依)則達我之所為不謂俗也(雖俗而能達其身。豈得謂俗耶)居真者知真不離假。則照我之不為不謂之真也(居真能知真以俗顯則不執真而自滯也)故大聖存三界為無生。二乘滅三界為無生(大乘乃即俗談真。小乘乃滅俗而談真)偏圓於此優劣矣(大乘以圓通解脫。小乘以偏執自滯)經曰。雖知諸佛國及與眾生空。而常修凈土教化諸群生(雖知有相是空。而不廢度生)是謂行中道也。如是镕金繕素孰謂之有。累趺冥目孰謂之空(于有作而了。有作之相誰言其墮于有耶。于無作而達。無作誰言其墮于無作之空耶)其能體達行於非道通會佛道者。始可與
【現代漢語翻譯】 現代漢語譯本 入空。觀察色即是空，所以彰顯法身。二、從空入假。觀察空即是色，所以彰顯般若（智慧）。三、空假平等。意思是色和空沒有差異，所以就是涅槃（寂滅）。這三者成就了圓伊三德（以上三種法相輔相成，稱之為三德，也叫做圓伊。梵文的『伊』字有三個點，就像摩醯首羅（Śiva）臉上三隻眼睛一樣）。這大概是得益於龍樹（Nāgārjuna）菩薩的教義。 嘉祥（吉藏）權實雙行，成就了悲智兩足（慧皎（Huìjiǎo）是會稽嘉祥寺的僧人，學識淵博，精通經、律、論。著有《梵網經》、《涅槃經》等。因為大悲心而樂於度化眾生，因為大智慧而樂於斷除煩惱、證得真理。悲智相互依存，就像人的兩隻腳一樣）。這大概是得益於《華嚴經》的教義（這是領悟實性的宗旨）。 菩提達磨（Bodhidharma）主張無為、無思、無慮，這是得益於性空（在梁朝天監年間來到中國）。而近世的人不知道空不離假，廢棄有而追求空，異端邪說由此產生（因為真空不離假有）。 如果能遵循世俗的人知道假不離空（遵循事法必須知道事法以空為依據），那麼就能通達我的所作所為，不認為那是世俗（即使身處世俗，也能通達真理，怎麼能說是世俗呢）。 安住于真理的人知道真不離假，那麼就能照見我的不作為，不認為那是真（安住于真理的人能夠知道真理是通過世俗來彰顯的，所以不執著于真理而自我停滯）。 所以大聖（佛）保留三界（欲界、色界、無色界）為無生（不生不滅），二乘（聲聞乘、緣覺乘）滅除三界為無生（大乘是即世俗談真理，小乘是滅除世俗而談真理）。偏頗和圓融的優劣就在這裡顯現了（大乘以圓通來解脫，小乘以偏執而自我停滯）。 經書上說：『雖然知道諸佛國土以及眾生都是空性的，但仍然常常修習凈土，教化各種眾生』（雖然知道有相是空性的，但不廢棄度化眾生）。這叫做行中道。 像這樣，熔化金屬，修繕素帛，誰說這是有呢？累積跏趺坐，閉目冥想，誰說這是空呢？（在有為的作為中明瞭，有為的相狀，誰說它會墮入有呢？在無為的作為中通達，無為的作為，誰說它會墮入無為的空呢？） 能夠體會通達，行走于非道，通會佛道的人，才可以開始與...
【English Translation】 English version Entering emptiness. Observing that form is emptiness, thus revealing the Dharmakāya (body of the Dharma). Second, from emptiness entering provisional existence. Observing that emptiness is form, thus revealing Prajñā (wisdom). Third, emptiness and provisional existence are equal. Meaning that form and emptiness are not different, thus it is Nirvāṇa (liberation). These three accomplish the perfect Ī three virtues (the above three dharmas complement each other, called the three virtues, also called perfect Ī. The Sanskrit letter 『Ī』 has three dots, like the three eyes on the face of Maheśvara (Śiva)). This is probably obtained from Nāgārjuna. Jiaxiang (Jízàng) practices both provisional and real truths, accomplishing the two feet of compassion and wisdom (Huìjiǎo was a monk of Jiaxiang Temple in Kuaiji, with extensive knowledge, proficient in sutras, vinaya, and shastras. He wrote works such as the Brahma Net Sutra and the Nirvana Sutra. Because of great compassion, he is happy to liberate sentient beings; because of great wisdom, he is happy to cut off afflictions and attain enlightenment. Compassion and wisdom depend on each other, like the two feet of a person). This is probably obtained from the Avatamsaka Sutra (this is understanding the essence of reality). Bodhidharma advocated non-action, non-thinking, and non-deliberation, which is obtained from the emptiness of nature (he arrived here during the Tianjian period of the Liang Dynasty). However, people in recent times do not know that emptiness is inseparable from provisional existence, abandoning existence to seek emptiness, and heresies arise from this (because true emptiness is inseparable from provisional existence). If those who follow the mundane know that the provisional is inseparable from emptiness (following the dharma of affairs must know that the dharma of affairs relies on emptiness), then they can understand what I do and not consider it mundane (even if in the mundane, one can understand the truth, how can it be called mundane). Those who dwell in truth know that truth is inseparable from the provisional, then they can illuminate my non-action and not consider it truth (those who dwell in truth can know that truth is revealed through the mundane, so they do not cling to truth and stagnate themselves). Therefore, the Great Sage (Buddha) retains the three realms (desire realm, form realm, formless realm) as non-arising (neither arising nor ceasing), and the two vehicles (Śrāvakayāna, Pratyekabuddhayāna) eliminate the three realms as non-arising (the Mahayana discusses truth from the mundane, and the Hinayana discusses truth by eliminating the mundane). The superiority and inferiority of partiality and completeness are revealed here (the Mahayana uses completeness to liberate, and the Hinayana uses clinging to stagnate oneself). The sutra says: 『Although knowing that the Buddha lands and sentient beings are empty, one still constantly cultivates the Pure Land and teaches all sentient beings』 (although knowing that conditioned phenomena are empty, one does not abandon liberating sentient beings). This is called walking the Middle Way. Like this, melting metal and repairing plain silk, who says this is existence? Accumulating the lotus position and meditating with closed eyes, who says this is emptiness? (In acting with intention, one understands; the appearance of acting with intention, who says it will fall into existence? In acting without intention, one understands; acting without intention, who says it will fall into the emptiness of non-action?) Those who can understand and penetrate, walk on the non-path, and comprehend the Buddha-path, can begin to...
言其極(能體達其非道。而能通會佛道。方可論其至極之理也)彼孤陋者謂之何哉(迷空著有之徒豈識此道也)有智保者謹于名節挺然孤介。而能以持律著譽。而不能虛心合道(但堅小節之心有昧圓通之道)寒則入水。熱則就火。渴則食鹽。其死悽然。哀為寺神。雖勵操篤誠。而不知道之所由矣。夫寒暑天地之恒紀。彼尚愎而違之(愎戾也)況能冥情於物我乎(第二十祖名阇夜多。至羅閱城。見一頭陀。六時禮念。少欲知足。長坐不臥。一食而已。尊者告大眾曰。此頭陀者汝見如何。眾曰。不可思議常修梵行。此是道耶誠如尊者。說曰。今此頭陀不久墮落。與道懸遠。心有所得不名道故。眾曰。何知。尊者曰。我不求道。亦不顛倒。不六時禮。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。頭陀聞說。即生敬重。天竺呼為遍行頭陀。即婆修槃頭也)故生勞其形死淪無狀也。而小乘于大乘持律為破戒(如瑜伽說。菩薩若見有情受惡業。則斷其命自受殺業。令其得脫苦身等也)精勤為懈怠(耽玩小法是懈怠也)信為智障(信小果而不起大智)義可見矣。有執忘言為道者。固亦頗類此焉。夫不知言而言妄言者也。不知言而不言慎言者也。承言而言學言者也(承人之言也)知言不言靜言者也。其
【現代漢語翻譯】 現代漢語譯本： 如果有人說他已經達到了『極』（能體悟到非道的道理，並且能夠通達佛道，才可以談論達到極致的道理），那麼那些孤陋寡聞的人又算什麼呢？（那些執迷於空，又執著于有的人，怎麼會認識這種道理呢？）有的人自以為聰明，謹慎于名聲和節操，非常孤傲清高，並且以持戒而聞名，卻不能虛心與道相合。（只是堅持小的節操，卻不明白圓融通達的道理。）寒冷就跳入水中，炎熱就靠近火，口渴就吃鹽，這樣死去非常悽慘，死後只能成為寺廟的神。雖然努力修持，非常誠懇，卻不知道道的由來。 寒冷和炎熱是天地間恒常的規律，他尚且固執地違背它（固執己見），更何況能夠忘情於物我之間的差別呢？（第二十祖名為阇夜多（Jhayata），到達羅閱城（Rajagriha），見到一個頭陀（ascetic），一天六次禮拜唸誦，少欲知足，長時間端坐不臥，只吃一頓飯。尊者告訴大眾說：『你們看這個頭陀怎麼樣？』大眾說：『不可思議，常常修持梵行（brahmacharya），這就是道嗎？』尊者說：『現在這個頭陀不久就會墮落，與道相差很遠，心中有所得就不能稱為道。』大眾問：『為什麼？』尊者說：『我不求道，也不顛倒，不一天六次禮拜，也不輕慢，我不長時間端坐，也不懈怠，我不只吃一頓飯，也不雜亂地吃，我不知足，也不貪慾。』頭陀聽了這些話，立刻生起敬重之心。在天竺（India）被稱為遍行頭陀（Parivrajaka ascetic），也就是婆修槃頭（Vasubandhu）。）所以活著勞累自己的身體，死了之後沉淪而沒有歸宿。小乘（Hinayana）認為大乘（Mahayana）持戒是破戒（例如《瑜伽師地論》所說，菩薩如果看到有情眾生遭受惡業，就斷其性命，自己承受殺業，使他得以脫離痛苦的身體等等），精勤是懈怠（沉迷於小的法門就是懈怠），相信是智慧的障礙（相信小的果報而不生起大的智慧），其中的道理是顯而易見的。有的人執著于忘掉言語就是道，其實也很類似這種情況。不知道言語卻說，是妄言；不知道言語而不說，是慎言；聽從別人的言語而說，是學言（承人之言也）；知道言語而不說，是靜言。他的……
【English Translation】 English version: If someone claims to have reached the 'ultimate' (able to understand the principles that are not the path and able to comprehend the Buddha's path, then one can discuss the ultimate truth), then what about those who are ignorant and narrow-minded? (How can those who are attached to emptiness and existence understand this principle?) Some people consider themselves clever, are cautious about fame and integrity, are very arrogant and aloof, and are famous for upholding precepts, but they cannot humbly align with the Dao (the Way). (They only adhere to small principles but do not understand the principle of complete and thorough understanding.) They jump into the water when it's cold, approach the fire when it's hot, and eat salt when they are thirsty. Their death is very miserable, and after death, they can only become the gods of temples. Although they diligently cultivate and are very sincere, they do not know the origin of the Dao. Cold and heat are constant laws of heaven and earth, and they stubbornly violate them (stubbornly resisting), let alone being able to forget the difference between oneself and things? (The twentieth patriarch was named Jhayata, and he arrived at Rajagriha, where he saw an ascetic who prostrated and recited six times a day, had few desires and was content, sat for a long time without lying down, and only ate one meal. The Venerable told the crowd: 'What do you think of this ascetic?' The crowd said: 'Incredible, often practicing brahmacharya, is this the Dao?' The Venerable said: 'This ascetic will soon fall, far from the Dao, and having something in mind cannot be called the Dao.' The crowd asked: 'Why?' The Venerable said: 'I do not seek the Dao, nor am I inverted, I do not prostrate six times a day, nor am I disrespectful, I do not sit for a long time, nor am I lazy, I do not eat only one meal, nor do I eat mixed meals, I am not content, nor am I greedy.' When the ascetic heard these words, he immediately developed respect. In India, he was called Parivrajaka ascetic, that is, Vasubandhu.) Therefore, they exhaust their bodies while alive and sink without a destination after death. Hinayana considers Mahayana's upholding of precepts as breaking precepts (for example, as stated in the Yogacarabhumi-sastra, if a Bodhisattva sees sentient beings suffering from evil karma, they will cut off their lives, bear the karma of killing themselves, so that they can escape from painful bodies, etc.), diligence is laziness (indulging in small Dharmas is laziness), and belief is an obstacle to wisdom (believing in small rewards without generating great wisdom), the principle is obvious. Some people are attached to forgetting words as the Dao, which is actually very similar to this situation. Speaking without knowing words is false speech; not speaking without knowing words is cautious speech; speaking by following other people's words is learning speech (following other people's words); knowing words and not speaking is silent speech. His...
欲亡于言而不果於亡言之心。則雖響息于外。情躁于內。蓋不亡者也(口雖泯言而心逐名利。則是不果亡言之心也)夫能體言生於物物物皆自化言者亦自化。終日言而常默。是謂真亡言者也(雖言而心不著者也)而經中凈名不言。由前諸大士言已至盡言(不言為真入不二法門也)復何謂也。莊氏無為謂不告知北遊。以其人不能體言而即道乃不告也(告請也。自印證不請告也)如經云。是法不可示言詞相寂滅(法華經文。此談真理之相也)豈則不說乎。是以。般若漚和為圓宗之兩備。去方便則般若孤照矣(梵云般若。此云智。梵云漚和俱舍啰。此云方便。方便與智體用相依。若去方便之用。即般若之體為孤照矣)故至道焉。統天地。含萬物。動變化。得之入一塵而曠乎法界(一塵不窄法界不寬也)失之行法界而隘乎一塵(不得其道者雖法界而窄于微塵)大山之與秋毫。迷悟何相遠矣(太山秋毫小大不齊。迷悟之情通滯亦別也)。
北山錄卷第二 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第三
合霸王第五(明帝主相承西域漢地沙門遭遇時君興廢等事)
劫初蒸民胥于粒食(蒸眾也。胥相也。地肥既盡則有自然粳米)香稻既盡。分土作蓻(蓺治也。人既侵奪。乃分土田而各
【現代漢語翻譯】 現代漢語譯本：想要忘卻言語，卻沒有真正忘卻執著于言語的心，那麼即使外表上沉默不語，內心仍然煩躁不安，這便是沒有真正忘卻言語的狀態（口頭上雖然不再說話，但心裡卻追逐名利，這就是沒有真正忘卻言語的內心）。如果能夠體會到言語是從萬物中產生，萬物也自然會消解言語，那麼說話的人也會自然消解言語，整天說話卻如同沉默一般，這才是真正忘卻言語的人（雖然說話，但內心並不執著于言語）。而《維摩詰經》中維摩詰（Vimalakirti）的不說話，是因為之前的各位大菩薩已經說到了言語的極致（不說話才是真正進入不二法門）。又有什麼可說的呢？莊子所說的『無為』，是指不告訴那些不能體會言語而直接領悟道的人，所以才不告訴他們（『告』是請求的意思，自己印證，不需要請求告知）。如同經中所說：『這個法是無法用言語來表達的，言語的相狀是寂滅的』（《法華經》的經文，這裡談論的是真理的相狀）。難道是不說嗎？因此，般若（Prajna，智慧）和漚和俱舍啰（Upaya-kausalya，方便）是圓滿宗的兩方面，如果去除方便，那麼般若就成了孤立的照耀（梵文般若，這裡翻譯為智慧；梵文漚和俱舍啰，這裡翻譯為方便。方便和智慧，體和用相互依存，如果去除方便的作用，那麼般若的本體就成了孤立的照耀）。所以至高的道，統攝天地，包含萬物，推動變化，領悟它，進入一粒微塵也寬廣無邊，遍及整個法界（一粒微塵不窄，法界也不寬）；失去它，即使行走在法界也狹隘得像一粒微塵（沒有領悟道的人，即使身處法界也覺得狹窄得像微塵）。大山和秋毫，迷惑和覺悟，相差多麼遙遠啊（泰山和秋毫大小不一，迷惑和覺悟的情感，通達和滯礙也各不相同）。
《北山錄》卷第二 大正藏第52冊 No. 2113 《北山錄》
《北山錄》卷第三
合霸王第五（闡明帝王之相承，西域和漢地沙門遭遇時君的興衰等事）
劫初，眾多百姓一起以穀物為食（蒸，是眾多的意思；胥，是相互的意思；土地肥沃耗盡后，就會有自然生長的粳米）。香稻耗盡后，就劃分土地進行耕作（蓺，是治理的意思；人們相互侵佔掠奪，於是劃分土地各自耕種）。
【English Translation】 English version: To desire to abandon speech, yet failing to truly abandon the mind that clings to speech, then even if outwardly silent, the mind remains agitated within. This is the state of not truly abandoning speech (though the mouth ceases to speak, the mind chases after fame and gain, this is the heart that has not truly abandoned speech). If one can realize that speech arises from all things, and all things naturally dissolve speech, then the speaker will also naturally dissolve speech. Speaking all day long yet remaining as if silent, this is what is meant by truly abandoning speech (though speaking, the mind does not cling to speech). And in the Vimalakirti Sutra, Vimalakirti's (Vimalakirti) silence is because the previous great Bodhisattvas had already spoken to the utmost limit of speech (silence is the true entry into the non-dual Dharma gate). What more is there to say? Zhuangzi's 'Wu-wei' (non-action) refers to not telling those who cannot realize the Dao directly through speech, and therefore not telling them ( 'telling' means requesting; self-realization does not require requesting to be told). As the sutra says: 'This Dharma cannot be shown through words, the appearance of words is extinguished' (text from the Lotus Sutra, this speaks of the appearance of ultimate truth). Does this mean not speaking at all? Therefore, Prajna (Prajna, wisdom) and Upaya-kausalya (Upaya-kausalya, skillful means) are the two aspects of the perfect school. If skillful means are removed, then Prajna becomes an isolated illumination (Sanskrit Prajna, here translated as wisdom; Sanskrit Upaya-kausalya, here translated as skillful means. Skillful means and wisdom, substance and function, are interdependent. If the function of skillful means is removed, then the substance of Prajna becomes an isolated illumination). Therefore, the supreme Dao encompasses heaven and earth, contains all things, drives change. Attaining it, entering a single dust mote is vast and boundless, pervading the entire Dharma realm (a single dust mote is not narrow, the Dharma realm is not wide); losing it, even walking in the Dharma realm is as narrow as a dust mote (those who have not attained the Dao, even when in the Dharma realm, feel as narrow as a dust mote). The great mountain and the autumn hair, delusion and enlightenment, how far apart they are (Mount Tai and the autumn hair are unequal in size, the emotions of delusion and enlightenment, understanding and obstruction, are also different).
Beishan Lu, Volume 2 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 3
Chapter 5: Combining Hegemony and Kingship (explaining the succession of emperors, the encounters of Sramanas from the Western Regions and Han lands with the rise and fall of rulers)
At the beginning of the kalpa, the numerous people all ate grains together (zheng means numerous; xu means together; when the fertility of the land is exhausted, there will be naturally growing japonica rice). When the fragrant rice was exhausted, the land was divided for cultivation (yi means to govern; people invaded and plundered each other, so the land was divided for each to cultivate).
治之)為防疆里立大三末多王(三末多。此乃聚落王慮有強者侵奪遂立一人為王供其輸貢令作民主)庶類欽承。恩流率土。重離繼體。世祚天竺(君父繼紹作天竺之主也)至於凈飯。凡八萬四千二百六十餘王(阿含經云。過去有王名懿摩。有四庶子。一昭目。二聯目。三調伏象。四尼樓聰。並聰明神武有大威德。第一夫人有子名生。頑薄醜陋。眾人所賤。夫人慮四子奪其位。遂譖王長黜之王即敕四子。各速出國。時諸力士一切人民愿隨之去。至雪山間住直樹林。數年之內歸德若市。遂為強國。父思見之。召而弗往。父乃三嘆我子有能。以此命族為釋氏。阿含經云。釋林為姓。故有釋姓。釋即樹也)自懿師摩王之後有王名大善生。凡七世姓瞿曇氏也(昔有國王。父母早喪。讓國焉弟。舍位求道。見一婆羅門。姓瞿曇氏。因從學道。婆羅門言。當解王衣如吾所服受瞿曇姓。謂之小瞿曇菩薩也)自郁摩王之後有王名尼樓聰。凡五世釋迦氏也(尼樓王生烏頭羅王。烏頭羅王為迦維羅衛國主生瞿頭羅王。瞿頭羅王生尸休羅王。尸休羅王生四子。一凈飯王。二白飯王。三斛飯王。四甘露飯王。凈飯王即佛父也)大士既百劫修相好(菩薩三大企耶劫修行至金剛喻定。后百劫修相好。千劫學威儀。萬劫學化行也)而後相厥生莫如剎帝利
【現代漢語翻譯】 現代漢語譯本： 治理國家，爲了防衛疆界，設立大三末多王（三末多，指的是聚落之王，爲了防止有強者侵略搶奪，於是設立一人為王，供奉輸送貢品，讓他作為民主之主），民眾都欽佩順從，恩澤流佈天下。重離氏族世代相繼，在天竺繼承王位（君父世代繼承，作為天竺之主）。直到凈飯王，總共有八萬四千二百六十多位國王（《阿含經》說，過去有位國王名叫懿摩，有四個庶子：昭目、聯目、調伏象、尼樓聰，都聰明神武，有大威德。第一夫人有個兒子名叫生，頑劣醜陋，眾人輕賤。夫人擔心四個兒子奪取他的王位，於是誣陷他們，國王便將他們貶黜。國王敕令四個兒子，各自迅速出國。當時，諸位力士和所有人民都願意跟隨他們離去。他們到雪山間居住在直樹林中，幾年之內，歸附他們的人越來越多，於是成為強大的國家。父親思念他們，召見他們，他們卻不前往。父親於是感嘆我的兒子有能力，因此命令族人為釋氏。阿含經說，釋林為姓，所以有釋姓，釋就是樹的意思）。從懿師摩王之後，有位國王名叫大善生，總共七世姓瞿曇氏（過去有位國王，父母早逝，將王位讓給弟弟，自己捨棄王位尋求真理。見到一位婆羅門，姓瞿曇氏，於是跟隨他學習。婆羅門說，應當脫下國王的衣服，像我一樣穿戴，接受瞿曇姓，稱之為小瞿曇菩薩）。從郁摩王之後，有位國王名叫尼樓聰，總共五世是釋迦氏（尼樓王生下烏頭羅王，烏頭羅王作為迦維羅衛國主，生下瞿頭羅王。瞿頭羅王生下尸休羅王。尸休羅王生下四個兒子：凈飯王、白飯王、斛飯王、甘露飯王。凈飯王就是佛陀的父親）。大士經過百劫修行相好（菩薩經過三大阿僧祇劫修行，達到金剛喻定，之後用一百劫修行相好，用一千劫學習威儀，用一萬劫學習化導），然後降生，沒有比剎帝利更合適的了。
【English Translation】 English version: Governing the country, to defend the borders, they established the Great Samata King (Samata refers to the king of a settlement. To prevent powerful individuals from invading and seizing, they established one person as king, providing tribute and letting him act as the democratic leader), and the people all admired and obeyed him, with his grace spreading throughout the land. The Chongli clan succeeded generation after generation, inheriting the throne in Tianzhu (the father and son succeeded each other as the ruler of Tianzhu). Until King Suddhodana, there were a total of more than eighty-four thousand two hundred and sixty kings (The Agama Sutra says that in the past there was a king named Ikshvaku, who had four concubine-born sons: Shomukha, Ulmukha, Hastisamyukta, and Niramitra, all of whom were intelligent, martial, and had great power. The first queen had a son named Janma, who was stubborn, ugly, and despised by everyone. The queen worried that the four sons would seize his throne, so she slandered them, and the king banished them. The king ordered the four sons to leave the country quickly. At that time, all the warriors and all the people were willing to follow them. They lived in the Zhishu Forest in the Himalayas, and within a few years, more and more people submitted to them, and they became a powerful country. The father missed them and summoned them, but they did not go. The father then sighed that my sons are capable, so he ordered the clan to be called Shakya. The Agama Sutra says that the Shakya forest is the surname, so there is the Shakya surname, and Shakya means tree). After King Ikshvaku, there was a king named Mahakalyana, and for seven generations they were of the Gautama clan (In the past, there was a king whose parents died early, and he gave the throne to his younger brother, abandoning the throne to seek the truth. He saw a Brahmin named Gautama, so he followed him to study. The Brahmin said that he should take off the king's clothes, dress like me, and accept the Gautama surname, calling him Little Gautama Bodhisattva). After King Ulmukha, there was a king named Niramitra, and for five generations they were of the Shakya clan (King Niramitra begat King Udayana, King Udayana was the ruler of Kapilavastu, and begat King Kuru. King Kuru begat King Simhasena. King Simhasena begat four sons: Suddhodana, Suklodana, Dronodana, and Amritodana. King Suddhodana was the father of the Buddha). The Great Being cultivated the marks and characteristics for hundreds of kalpas (The Bodhisattva cultivated for three great asamkhya kalpas, reaching the Vajra Samadhi, and then cultivated the marks and characteristics for a hundred kalpas, learned deportment for a thousand kalpas, and learned transformation for ten thousand kalpas), and then was born, there was no one more suitable than a Kshatriya.
婆羅門。而剎帝利位重也(梵云剎帝利。此云土田主。則王種也)婆羅門德尊(梵語正云婆羅賀摩拏。此云凈御。是梵天苗裔。唯五天有諸國所無。為王者師故云德尊也)但劫濁澆微德不勝位。故我不生婆羅門也。雖微國無剎帝利(微無也)而世胄綿遠。莫過於釋迦(自三末多王至凈飯王八萬四千二百六十餘王故)餘二姓卑寒生則不塞於人謗故大聖不生也(塞掩也。二姓謂一鞞舍。此云坐估俗多寶故以為名。二戍達羅。亦云首陀。謂田農宦學者也)五天分野周九萬餘里。三陲大海。北背雪山。有八大國十六大城七十餘小國。時無輪王統御。從於霸國之令(若有輪王。小國咸服屬。今既無輪王。只以強者為霸者也)其猶諸夏春秋之時。王道衰諸侯受制於桓文(周自幽王見殺之後。平王東遷洛邑。諸侯得以專征。如晉文公齊桓公等)禮樂征伐非一人之由也(古者制禮作樂征伐之事。皆須自於天子。爾來專濫非從一人而出也)是摩竭提為大國(此云不至為此國將勇兵謀。諸鄰敵之兵皆不能至。週五千里。城少居人邑多編戶。沃壤滋稼穡。有香稻粒粗味殊。彼俗謂之供大人米。土地墊濕。邑國居廛。風淳俗質。氣序溫和也)居海隅之中。瓶沙王為君長(即頻婆娑羅。此云顏色端正。即阿阇世王父也)冠羣后之列。王舍城為法集
【現代漢語翻譯】 婆羅門（Brahmanas，指祭司階層）。而剎帝利（Kshatriyas，指武士或統治者階層，梵語中意為『土田主』，即擁有土地和權力的人，通常指王族）地位尊貴，婆羅門（梵語正音為Brahmans，意為『清凈』，是梵天的後裔，只有在印度次大陸的五個地區才有，其他國家沒有，因為他們是國王的老師，所以被稱為『德尊』）的道德高尚。但是，由於末法時期道德淪喪，道德無法勝過地位，所以我（指佛陀）不出生在婆羅門種姓中。即使國力衰微，也不會沒有剎帝利（『微』指沒有），而且世系源遠流長，沒有比釋迦（從三末多王到凈飯王，共有八萬四千二百六十多位國王）更長的了。如果出生在其他兩個卑賤的姓氏，就無法阻止人們的誹謗，所以偉大的聖人（指佛陀）不會出生在那裡（『塞』指掩蓋，這兩個姓氏指的是吠舍，意為『商人』，因為他們擁有大量的財富，所以以此為名；另一個是戍達羅，也稱為首陀，指的是農民、官員和學者）。 五天（印度次大陸的五個地區）的疆域周長超過九萬餘里，三面環海，北面背靠雪山，有八個大國、十六個大城和七十多個小國。當時沒有轉輪聖王來統治，所以都聽從於霸權國家的命令（如果有轉輪聖王，小國都會臣服於他，但現在沒有轉輪聖王，所以只能以強者為霸主）。這就像中國春秋時期，王道衰微，諸侯受制於齊桓公、晉文公等（周朝自從周幽王被殺后，周平王東遷洛邑，諸侯得以專擅征伐）。禮樂征伐不再由天子一人決定（古代制定禮儀、創作音樂和發動戰爭的事情，都必須由天子決定，但現在這些權力被濫用，不再由天子一人決定）。 摩揭陀國（Magadha，意為『不至』，因為這個國家的將領勇敢善戰，鄰國的軍隊都無法攻入。周長五千里，城少而居民多，鄉村多而戶籍密集。土地肥沃，盛產稻穀，其中有一種香稻，顆粒粗大，味道獨特，當地人稱之為『供大人米』。土地潮濕，城鎮和鄉村都建有房屋。民風淳樸，氣候溫和）是一個大國，位於海邊中心地帶。瓶沙王（Bimbisara，即頻婆娑羅王，意為『顏色端正』，是阿阇世王的父親）是這個國家的君主，位列諸侯之首。王舍城（Rajagriha）是佛法聚集的地方。
【English Translation】 Brahmanas (the priestly class). While Kshatriyas (the warrior or ruling class, from Sanskrit meaning 'lords of the land,' referring to those who possess land and power, usually royalty) are of high status, and Brahmanas (correctly pronounced Brahmans in Sanskrit, meaning 'pure,' descendants of Brahma, found only in the five regions of the Indian subcontinent, not in other countries, and revered as teachers of kings) are of esteemed virtue. However, due to the decline of morality in the degenerate age, virtue cannot surpass status, so I (referring to the Buddha) am not born into the Brahmana caste. Even if a country is weak, it will not lack Kshatriyas ('weak' meaning without), and their lineage is long and unbroken, none longer than that of the Shakyas (from King Samata to King Suddhodana, there were over eighty-four thousand two hundred and sixty kings). If born into the other two lowly castes, it would be impossible to prevent people's slander, so the great sage (referring to the Buddha) is not born there ('prevent' meaning to conceal; these two castes refer to Vaishyas, meaning 'merchants,' named so because they possess great wealth; and Shudras, also called Sudras, referring to farmers, officials, and scholars). The territory of the Five Indies (the five regions of the Indian subcontinent) spans over ninety thousand li in circumference, bordered by the sea on three sides and backed by the snowy mountains to the north, with eight great countries, sixteen great cities, and over seventy small countries. At that time, there was no Chakravartin (Wheel-Turning King) to rule, so they all followed the orders of the hegemonic state (if there were a Chakravartin, the small countries would all submit to him, but now there is no Chakravartin, so they can only take the strong as the hegemon). This is like the Spring and Autumn period in China, when the royal way declined, and the feudal lords were controlled by Duke Huan of Qi and Duke Wen of Jin (after King You of Zhou was killed, King Ping of Zhou moved the capital east to Luoyi, and the feudal lords were able to independently launch expeditions). Rites, music, and military expeditions were no longer decided by the Son of Heaven alone (in ancient times, the matters of establishing rites, creating music, and launching wars all had to be decided by the Son of Heaven, but now these powers are abused and no longer decided by the Son of Heaven alone). Magadha (meaning 'unreachable,' because the generals of this country are brave and skilled in battle, and the armies of neighboring countries cannot invade. It is five thousand li in circumference, with few cities but many residents, many villages but dense households. The land is fertile, producing abundant rice, including a fragrant rice with coarse grains and a unique taste, which the locals call 'rice for great men.' The land is damp, and houses are built in towns and villages. The customs are simple and honest, and the climate is mild) is a great country, located in the center of the coastal area. King Bimbisara (meaning 'of handsome appearance,' the father of King Ajatasatru) is the ruler of this country, ranking among the foremost of the feudal lords. Rajagriha is the place where the Dharma gathers.
勝會。表萬派而朝宗也(王舍城。梵云矩。奢揭羅補羅城。此云上茅城。出最上茅也。摩竭提國之中。昔因遭火出居。此遂城而舍之。后無憂王遷居波吒厘。此唯婆羅門千家而住也)靈鷲山為眾聖之奧府。表群岳之相下也(俱蘇摩城。既是山城。近於王舍。雖有五山此山獨勝。高而且顯。故表出過二乘。多棲鷲鳥故名鷲峰)阿阇世思皇登庸(皇大也。登升也。庸用也。大升用謂為君也)以弒父敗名。雖有功德不足誦也(與提婆達多作謀弒父。囚殺頻婆娑羅王。又伏劍逐母韋提希等)至阿育王。大業中昌。威被海隅。勢侔鐵輪。而不即其真也(侔齊也。即成也。勢雖齊于鐵輪而非鐵輪也。頻婆娑羅王曾孫也)初法象經中造地獄(法象依學也)峻垣重坎爍鐵流爛搏人以投。雖古有刳斫烹焚不甚此酷(昔商紂刳剔孕婦。斫朝涉之脛置炮烙之刑。焚炙忠良剖賢人之心。若以比方未足為甚)慕勇濟惡。克邁兇德(南山下有一人。兇惡堪為獄卒。召之父母未允。遂殺之而來也)遇得道者以神力化之。遽革乃過(初國中犯法罪人無輕重總入塗炭。後有行至獄次即擒以誅戮。時有沙門巡里乞食。獄吏擒入。沙門惶怖請乞禮懺七日。俄見一人縛入斬截手足磔裂形骸。見已深增悲悼。成無常觀證無學果。雖入鑊湯若在清池。有大蓮花而為之
【現代漢語翻譯】 勝會，象徵萬派朝宗（王舍城，梵文為Rajagrha，又稱矩奢揭羅補羅城，意為上茅城，出產最上等的茅草。位於摩揭陀國中心。過去因火災遷居至此，築城而居。后阿育王遷都至波吒厘子城。這裡僅有婆羅門千戶人家居住）。靈鷲山是眾聖賢的奧妙府邸，象徵群山相形見絀（俱蘇摩城，既是山城，又靠近王舍城。雖有五座山，唯獨此山最為殊勝，高聳而顯赫，因此象徵超越二乘。因多棲息鷲鳥而得名鷲峰）。阿阇世皇登基為君（皇，意為大；登，意為升；庸，意為用。大升用，即指成為君王），因弒父而名聲敗壞，即使有功德也不值得稱頌（與提婆達多合謀弒父，囚禁並殺害頻婆娑羅王，又持劍追趕其母韋提希等）。 至阿育王時期，大業中興，威勢遠播海角天涯，權勢堪比轉輪聖王，但終究不是真正的轉輪聖王（侔，意為齊同；即，意為成就。權勢雖與轉輪聖王相同，但並非真正的轉輪聖王。阿育王是頻婆娑羅王的曾孫）。最初，他效彷彿經中的描述建造地獄（法象，指依學），構築高聳的城墻和重重的陷阱，用熔化的鐵水澆灌，將人投入其中。即使古代有刳胎、炮烙、烹煮等酷刑，也比不上這種殘忍（昔日商紂王曾剖開孕婦的肚子，砍斷早起涉水者的腿，設定炮烙之刑，焚燒忠良，剖開賢人的心。若與阿育王所為相比，還遠遠不及）。 阿育王招募勇士來助長他的惡行，克服並推行兇殘的德行（南山下有一個人，兇惡到可以做獄卒。阿育王召他來，他的父母不同意，阿育王就殺了他，然後把那人召來）。後來，阿育王遇到得道之人，被其神力感化，這才徹底改變了自己的過錯（最初，國內的罪犯，無論罪行輕重，都被投入塗炭受苦。後來，只要有人走到監獄附近，獄卒就會將其抓捕並處死。當時，有一位沙門在村裡乞食，被獄吏抓入獄中。沙門驚恐萬分，請求允許他禮懺七日。不久，他看到一個人被綁進來，手腳被斬斷，身體被肢解。沙門見此情景，深感悲痛，從而成就了無常觀，證得了無學果。即使身處沸騰的鑊湯之中，也如同置身於清涼的池塘，有巨大的蓮花承托著他）。
【English Translation】 A grand assembly, symbolizing all streams flowing towards the sea (Rajagrha, in Sanskrit, also known as Kushagrapura, meaning 'City of Superior Thatch,' producing the finest thatch. Located in the heart of Magadha. It was settled after a fire, with a city built for residence. Later, Emperor Ashoka moved the capital to Pataliputra. Only a thousand Brahmin families reside here). Vulture Peak (Grdhrakuta) is the profound abode of all saints, symbolizing the subordination of all mountains (Kusumapura, both a mountain city and close to Rajagrha. Although there are five mountains, this one is uniquely superior, tall and prominent, thus symbolizing transcendence over the Two Vehicles (Sravakayana and Pratyekabuddhayana). Named Vulture Peak because it is inhabited by many vultures). Ajatashatru ascended the throne (皇 means 'great,' 登 means 'ascend,' 庸 means 'use.' 'Greatly ascending to use' refers to becoming a ruler), but his reputation was ruined by patricide, and his merits are not worth praising (He conspired with Devadatta to kill his father, imprisoning and murdering King Bimbisara, and pursued his mother, Vaidehi, with a sword). By the time of Emperor Ashoka, the great enterprise flourished, his power spread to the corners of the sea, and his authority was comparable to a Chakravartin (wheel-turning king), but he was not truly one (侔 means 'equal,' 即 means 'achieve.' His power was equal to a Chakravartin, but he was not truly one. Ashoka was the great-grandson of King Bimbisara). Initially, he constructed hells based on the descriptions in the Buddhist scriptures (法象 refers to learning and imitating), building high walls and deep pits, pouring molten iron, and throwing people into them. Even the ancient tortures of disembowelment, branding, and boiling were not as cruel (In the past, King Zhou of Shang disemboweled pregnant women, cut off the legs of those who waded through the morning dew, set up branding irons, burned loyal subjects, and dissected the hearts of virtuous people. Compared to Ashoka's actions, they were far less severe). Ashoka recruited brave men to aid his evil deeds, overcoming and promoting cruel virtues (There was a man at the foot of South Mountain who was so vicious that he could be a jailer. Ashoka summoned him, but his parents refused, so Ashoka killed them and then summoned the man). Later, Ashoka encountered an enlightened person and was transformed by his divine power, completely reforming his past mistakes (Initially, criminals in the country, regardless of the severity of their crimes, were thrown into suffering. Later, whenever someone approached the prison, the jailers would arrest and execute them. At that time, a Shramana (Buddhist monk) was begging for food in a village and was arrested by the jailers. The Shramana was terrified and begged to be allowed to perform repentance rituals for seven days. Soon, he saw a person being tied up, his hands and feet being cut off, and his body being dismembered. Seeing this scene, the Shramana felt deep sorrow, thereby achieving the contemplation of impermanence and attaining the fruit of non-learning (Arhatship). Even when immersed in boiling water, he felt as if he were in a cool pond, with a large lotus flower supporting him).
座。王聞騁觀深贊靈祐。后殺獄主遂廢其獄也)大德鞠多又以因果啟迪(啟開也。迪道也。第五祖優波鞠多。以因果而開導之也)重省增懼追思補復。爰乃發八王之函甒。樹八萬之靈剎(鞠多自廢獄之後。日加善誘。廣說獻土之因如來懸記興建之功。乃集鬼神。戮力同心。以八國共分收舍利。命鬼神至期日日有隱蔽其狀如手。宜下舍利日正中時。羅漢伸手蔽日營建遂成矣)其王以施土之福功高位尊至於阿縱。大天斥逐賢聖。致令僧分二部(自大天入宮之後。日受恩寵。于說戒夜與僧相爭。無憂王黨之。乃分大眾上座二部也)佛法初破。雖元惡大憝本不在已。而為王者特無先鑒不得不均罪于厥躬也(自此法乖一味也。元首也。憝怨也。蓋以王者不能定罪正非斯其咎也)申毒之北(毒漢書音篤。即印度也。或云賢亙。唐言月也。月有一千名。群生淪回不息長夜。聖賢化之導物如月照夜。以是立彼土名也)有健馱羅國(即北印度也。去摩伽陀五百里。無霜雪。人好習藝敬外道。無著天親生處)其王名迦膩色迦(佛滅后四百年)霸而有禮。博而能信。師謨脅羅漢(付法藏云。波奢比丘曾生不臥脅不著席。時人號脅尊者)詮煉諸部品格同異。撰大毗婆沙(二百卷)雖有國有君無時無僧居信而行信。是謂不佞(口才曰佞。為國之君
【現代漢語翻譯】 現代漢語譯本 （國王聽到后，深深地讚賞靈祐。後來因為殺了監獄長，就廢除了那個監獄。）大德鞠多又用因果的道理來啓發引導（啓發，是開啟的意思。迪，是引導的意思。第五祖優波鞠多，用因果的道理來開啟引導人們）。重新反省，更加恐懼，追思以往，努力彌補。於是開啟了八王的舍利函，建造了八萬座佛塔（鞠多自從廢除了監獄之後，每天都更加努力地勸善誘導，廣泛地宣說獻土的因緣，以及如來懸記興建佛塔的功德。於是召集鬼神，齊心協力，用八個國家共同分舍利，命令鬼神在預定的日期，每天都用手遮蔽太陽。適宜安放舍利的日子，正當正午時分，羅漢伸手遮蔽太陽，營建佛塔的事業就成功了）。那些國王因為施土的福報，功高位尊，一直到阿縱。大天斥逐賢聖，導致僧團分裂成兩部（自從大天進入王宮之後，每天都受到恩寵。在說戒的夜晚，與僧人爭論，阿育王偏袒他，於是將大眾分為上座部和大眾部）。佛法開始破裂。雖然最初的罪魁禍首本來不在他，但是作為國王，特別沒有事先鑑察，不得不將罪責分攤到他身上（從此佛法失去了統一的味道。元首，是首要的意思。憝，是怨恨的意思。大概是因為國王不能判定罪責，這才是他的過錯）。 申毒的北部（毒，在漢書中讀作篤，就是印度。或者說是賢亙，唐朝話說是月亮。月亮有一千個名字，眾生在輪迴中沒有止息，長夜漫漫。聖賢教化他們，引導萬物，就像月亮照亮黑夜。因此用它來命名那個地方），有個健馱羅國（就是北印度，距離摩伽陀五百里，沒有霜雪，人們喜歡學習技藝，尊敬外道。無著、天親出生的地方）。他們的國王名叫迦膩色迦（佛滅后四百年），稱霸一方，卻很有禮貌，博學而且能夠信奉佛法。師謨脅羅漢（《付法藏》記載，波奢比丘曾經一生不臥，脅不著席。當時人們稱他為脅尊者）詮釋分析各個部派的觀點異同，撰寫了《大毗婆沙論》（二百卷）。雖然有國家有君主，但是無時無刻沒有僧人居住，信奉佛法並且身體力行。這就是所謂的不善於言辭（口才好叫做佞。作為國家的君主）
【English Translation】 English version (The king, upon hearing this, deeply praised Lingyou. Later, due to killing the prison warden, he abolished the prison.) The great virtuous Juquta (Gupta) also enlightened and guided with the principle of cause and effect (啟 'qi' means to open, 迪 'di' means to guide. The fifth patriarch, Upagupta, used the principle of cause and effect to enlighten and guide people). He reflected deeply, became more fearful, recalled the past, and strived to make amends. Thereupon, he opened the relic casket of the eight kings and built eighty thousand stupas (After Juquta abolished the prison, he worked harder each day to persuade people to do good, widely proclaiming the causes and conditions of offering land, and the merit of building stupas as predicted by the Tathagata. He then gathered ghosts and spirits, who worked together with one heart, using the eight countries to jointly divide the relics, ordering the ghosts and spirits to obscure the sun with their hands on the appointed day. The day suitable for placing the relics was at noon, when the Arhat stretched out his hand to obscure the sun, and the construction of the stupas was successfully completed). Those kings, due to the merit of offering land, attained high positions and great honor, even reaching Azong. Datian (Mahadeva) denounced the virtuous and sages, causing the Sangha to split into two groups (Since Datian entered the palace, he received favor every day. On the night of reciting the precepts, he argued with the monks, and King Ashoka sided with him, thus dividing the assembly into the Sthavira and Mahasanghika schools). The Dharma began to break apart. Although the original culprit was not him, as the king, he failed to discern the situation beforehand, and the blame had to be shared by him (From then on, the Dharma lost its unified flavor. 元首 'yuanshou' means the head, the primary cause. 憝 'dui' means resentment. It was probably because the king could not determine the guilt that this was his fault). North of Shendu (毒 'du', pronounced 'du' in the Han Dynasty, is India. Or it is said to be Xiangen, which in the Tang Dynasty means the moon. The moon has a thousand names, and sentient beings are endlessly trapped in samsara, in the long night. The sages transform them, guiding beings like the moon illuminating the night. Therefore, that land is named after it), there is the country of Jiantuoluo (Gandhara) (which is North India, five hundred li from Magadha, with no frost or snow, where people like to learn skills and respect external paths. It is the birthplace of Asanga and Vasubandhu). Their king was named Jiani Sejia (Kanishka) (four hundred years after the Buddha's Parinirvana), a hegemon but with courtesy, learned and able to believe in the Dharma. The Arhat Shimo Xie (Parsva) (The Fu Fa Zang (Record of the Transmission of the Dharma) says that Bhikshu Parsva never lay down in his life, his side never touching the seat. People at the time called him the Venerable Flank) interpreted and analyzed the similarities and differences of the views of various schools, and wrote the Maha-Vibhasa-Sastra (two hundred volumes). Although there was a country and a monarch, there was never a time without monks residing there, believing in the Dharma and practicing it. This is what is called not being eloquent (Eloquence is called 佞 'ning'. As the monarch of a country)
居忠信而行敬信。是謂不諂佞也。王初不信罪福。因獵見二牧童立窣堵波。問之云。佛記當有王於此收吾舍利。大王宿殖已符遂信心深敬佛法也)緇素用之大業昭服(西國之人僧俗皆學此論也)近世戒日王斯亞矣(戒曰王即唐初時磨竭陀國王也。亞次也)周秦世。真源遐擁。靈津綿阻。主與道違。朝不登賢。伯陽尼父薎遭遇也(周秦之代。孔老雖大賢皆不見用)商鞅李斯肆其酷也(皆暴酷之吏也俱不得其死)而釋氏慎厥艱故不至也(佛教未至者。知其暴秦之艱難也。然感化有時不可強也)且漢承秦弊馬上以取天下。藉英雄之力乃成帝業(漢高祖仗三尺劍而取天下也)故使論功之際皆拔劍偶語。高祖患之(漢五年會垓之後將封功。而諸將競拔劍偶語。高祖以雍齒。曾射高祖有仇。乃先封之諸將知有望乃定矣)是以叔孫通徴魯諸生。修朝會之禮。瞻皇帝輦輿。百官莫不震恐。式遏當時之弊。以尊萬乘威儀(此乃尊天子而抑諸侯也)故太皇反拜(高祖父也)家令受賜。自稱霸業。貽厥孫謀。皇王之風。崇師降禮。未有聞也(此前漢叔孫通等徴漢禮。而未見尊師重道降禮自臣之事也)夫黃帝問道于廣成(軒轅問道于廣成子也)唐堯順風于具茨(堯王禮具茨先生並出南華真經)豈非至尊之事歟。洎漢室中興。帝莊丕顯(後漢第二
【現代漢語翻譯】 現代漢語譯本 以忠誠守信為根本，以恭敬之心待人處事，這就叫做不諂媚阿諛。國王最初不相信善惡報應，因為打獵時看見兩個牧童站在窣堵波（stupa，佛塔）旁。詢問他們，牧童說：『佛曾預言，將來會有國王在這裡收集我的舍利。』大王前世種下的善因已經應驗，於是深信並恭敬佛法。僧人和俗人都學習佛法，使得國家興盛，功業顯著。（西域的人，僧人和俗人都學習這部論典。）近世的戒日王斯亞矣（Śīlāditya，戒日王，即唐朝初年摩揭陀國的國王。斯亞矣，是次一等的意思）。 周朝和秦朝時期，真正的佛法源頭被遠遠地阻隔，如同甘露無法到達。君主與佛道相違背，朝廷不任用賢能之士，像伯陽（老子）和尼父（孔子）這樣的大賢都懷才不遇。（周秦時代，孔子和老子雖然是偉大的賢人，但都不被重用。）商鞅和李斯施展他們的酷刑。（他們都是殘暴的官吏，都沒有得到好下場。）因此佛教謹慎地避開了那些艱難困苦，所以沒有傳入。（佛教沒有傳入的原因，是因為知道暴秦的艱難。然而感化眾生有時機，不可強求。）而且漢朝繼承了秦朝的弊端，依靠武力奪取天下，憑藉英雄的力量才成就了帝業。（漢高祖憑藉三尺寶劍奪取天下。） 所以在論功行賞的時候，將領們都拔劍竊竊私語，高祖對此感到憂慮。（漢五年在垓下會師之後，將要分封功臣，但是將領們都拔劍竊竊私語。高祖因為雍齒曾經射傷過自己，對他有仇恨，就先封賞了他，將領們知道自己有希望得到封賞，這才安定下來。）因此叔孫通徵召魯地的儒生，制定朝會的禮儀，皇帝的車駕出行，百官沒有不感到震恐的，以此來遏制當時的弊端，來尊崇皇帝的威儀。（這是爲了尊崇天子而壓制諸侯。）所以太皇（高祖的父親）反過來拜見高祖，家令接受賞賜。自稱為霸業，留給子孫後代的謀劃，皇王的作風，尊崇老師，降低身份行禮，從來沒有聽說過。（此前漢朝叔孫通等人制定漢朝的禮儀，但是沒有看到尊師重道，降低身份行禮自臣的事情。） 黃帝向廣成子（Guangchengzi）問道，唐堯向具茨（Juci）先生請教。（軒轅黃帝向廣成子問道，堯王向具茨先生行禮，這些都出自《南華真經》）這難道不是至尊的事情嗎？到了漢朝中興，皇帝的威嚴才開始顯現。（後漢第二
【English Translation】 English version To dwell in loyalty and trustworthiness, and to act with reverence and faith, this is called not being flattering or fawning. The king initially did not believe in karmic retribution, but while hunting, he saw two cowherds standing by a stupa (stupa, a Buddhist monument). Upon inquiring, they said, 'The Buddha prophesied that a king would come here to collect my relics.' The great king's past merits had ripened, and he deeply believed in and revered the Dharma. Monastics and laypeople alike studied the Dharma, leading to the prosperity and renown of the kingdom. (People in the Western Regions, both monastics and laypeople, all studied this treatise.) In recent times, there was King Śīlāditya (Śīlāditya, King of Magadha in the early Tang Dynasty. 'Sia Yi' means 'secondary'). During the Zhou and Qin dynasties, the true source of the Dharma was far removed, like nectar unable to reach. The rulers were opposed to the Buddhist path, and the court did not employ virtuous individuals. Great sages like Boyang (Lao Tzu) and Nifu (Confucius) were not given opportunities. (During the Zhou and Qin dynasties, although Confucius and Lao Tzu were great sages, they were not employed.) Shang Yang and Li Si implemented their cruel punishments. (They were both tyrannical officials who met unfortunate ends.) Therefore, Buddhism cautiously avoided those hardships and did not enter. (The reason Buddhism did not enter was because it knew the difficulties of the tyrannical Qin. However, the conversion of beings has its time and cannot be forced.) Moreover, the Han dynasty inherited the flaws of the Qin, seizing the empire by force and achieving imperial power through the strength of heroes. (Emperor Gaozu of Han seized the empire with his three-foot sword.) Therefore, during the discussions of rewarding meritorious deeds, the generals drew their swords and whispered among themselves, causing Emperor Gaozu to worry. (In the fifth year of Han, after the meeting at Gaixia, when the meritorious officials were about to be enfeoffed, the generals drew their swords and whispered. Emperor Gaozu, because Yong Chi had once shot him and he held a grudge, first enfeoffed him, and the generals knew that they had hope of being enfeoffed, and only then did they settle down.) Therefore, Shusun Tong summoned scholars from Lu to establish the rituals for court assemblies. When the emperor's carriage traveled, the officials were all filled with awe, thereby curbing the abuses of the time and honoring the emperor's majesty. (This was to honor the emperor and suppress the feudal lords.) Therefore, the Grand Emperor (Emperor Gaozu's father) turned around to pay respects to Emperor Gaozu, and the household steward received rewards. He called it a hegemonic enterprise, leaving plans for future generations. The style of a sovereign king, honoring teachers and lowering oneself to perform rituals, had never been heard of before. (Prior to this, Shusun Tong and others established the rituals of the Han dynasty, but there was no instance of honoring teachers, valuing the Way, lowering oneself to perform rituals as a subject.) The Yellow Emperor inquired about the Way from Guangchengzi (Guangchengzi), and Tang Yao consulted with Mr. Juci (Juci). (The Yellow Emperor inquired about the Way from Guangchengzi, and King Yao paid respects to Mr. Juci; these are all from the Nanhua Zhenjing.) Are these not matters of the utmost importance? It was not until the restoration of the Han dynasty that the emperor's majesty began to manifest. (The second of the Later Han
主明帝名莊丕顯明也)賓于大鴻臚。司于大宗伯(自西國摩騰等所來。或安鴻臚寺。或宗伯主之也)故支謙安清(支謙月氏國優婆塞。字恭明。漢未游洛。授業于支亮。亮授于支讖。世稱天下博知不出三支。安清字世高。安息國王子。讓位出家漢桓元嘉元年至此也)德重緇倫。而未為王侯所師友也。雖楚王修仁聖之祠。孝桓興華蓋之祭(皆漢諸王)亦但神佛而已矣。未求仁祠華蓋之人也(但嚴其器也)魏因漢禮徴用奇尚。但以勤王鼎峙之憂。何仁祠之於我克暇耶(魏曹操。字孟德。為漢相。以漢室微弱。挾天子令諸侯。而謀分霸。不暇崇顯吾教也)然雖不能弘贊其風。而亦終不蔽其道也(亦有康僧顗曇諦等三藏至而翻譯也)三國初。吳人未甚信。天竺沙門康僧會始造于吳締構行道。孫權(字仲謀都金陵)以為誣矯異俗。攝會讓曰(攝迫也。讓責也。逼沙門而責之也)佛有何靈爾獨改形。會曰。佛身雖滅。遺骨舍利應現無方。外國先王建八萬四千塔。表遺化也。權謂紿已(紿音迨欺言也)俾期舍利嚴憲緩罰至三七日。會徒將死。舍利乃降。槍然盤中上燭虹霓。吳之君臣相顧乃悅曰。至哉奇瑞也。始立建初寺。呼其地為佛陀里也。是歲赤烏四年。去永平凡一百七十餘年矣(永平十年甲子至吳赤烏四年辛酉。得一百七十八年
【現代漢語翻譯】 （主明帝名莊丕顯明也）作為賓客住在鴻臚寺。由大宗伯管理（自從西國的摩騰等人來，有的安置在鴻臚寺，有的由大宗伯主管）。因此支謙（Zhi Qian，月氏國優婆塞，字恭明，漢朝末年遊歷洛陽，師從支亮，支亮師從支讖（Zhi Chen），世人稱讚天下博學之人不出這三支），安清（An Qing，字世高，安息國王子，讓位出家，漢桓帝元嘉元年來到這裡）德行受到僧眾的尊重，但尚未被王侯視為師友。雖然楚王修建仁聖之祠，孝桓帝興建華蓋之祭（都是漢朝的諸王），也只是祭祀神佛而已。沒有尋求仁祠華蓋之人（只是莊嚴其器物）。魏國沿用漢朝的禮儀，徵用有奇特才能和高尚品格的人，但因為有勤王和鼎峙的憂慮，哪裡有空閑來為我宣揚仁祠呢（魏國的曹操，字孟德，擔任漢朝的丞相，因為漢室衰微，挾持天子來號令諸侯，謀劃分裂霸權，沒有空閑來崇尚和彰顯我的教義）。然而，即使不能弘揚讚美佛法，最終也沒有掩蓋佛法（也有康僧顗（Kang Senghui）、曇諦（Tandi）等三藏法師來到這裡翻譯佛經）。三國初期，吳國人不太相信佛法。天竺沙門康僧會（Kang Senghui）開始在吳國建造寺廟，修行佛道。孫權（Sun Quan，字仲謀，都城在金陵）認為這是虛假和怪異的風俗，於是召見康僧會並責問道（召見是逼迫的意思，責問是責備的意思，逼迫沙門並責備他）：『佛有什麼靈驗，你獨自改變形貌？』康僧會回答說：『佛身雖然滅度，遺骨舍利應該在各處顯現。外國的先王建造了八萬四千座塔，來表彰佛的遺教。』孫權認為這是欺騙自己，於是約定在三七日內驗證舍利，並嚴厲地宣佈法令，如果失敗就要處以懲罰。康僧會的弟子們都認為要死了。結果，舍利降臨了，光芒四射地出現在盤中，光芒像彩虹一樣照亮天空。吳國的君臣互相看著，都高興地說：『太神奇了！』於是開始建立建初寺，稱那個地方為佛陀里。那一年是赤烏四年，距離永平年間已經一百七十多年了（永平十年甲子年到吳國赤烏四年辛酉年，一共一百七十八年）。
【English Translation】 (The Lord Ming Emperor's name was Zhuang Pi, meaning 'manifest and bright') resided as a guest at the Honglu Temple. It was managed by the Grand Minister of Ceremonies (since Moteng and others from the Western Regions came, some were placed in the Honglu Temple, and some were managed by the Grand Minister of Ceremonies). Therefore, Zhi Qian (Zhi Qian, a Upasaka from the Yuezhi kingdom, courtesy name Gongming, traveled to Luoyang at the end of the Han Dynasty, studied under Zhi Liang, who studied under Zhi Chen. People praised that the most knowledgeable people in the world did not exceed these three Zhis), and An Qing (An Qing, courtesy name Shigao, a prince of the Anxi kingdom, abdicated the throne to become a monk, and came here in the first year of the Yuanjia era of Emperor Huan of the Han Dynasty) were respected by the Sangha for their virtue, but had not yet been regarded as teachers and friends by kings and nobles. Although the King of Chu built the Shrine of Benevolence and Sage, and Emperor Huan of Xiao erected the Canopy Altar (all were kings of the Han Dynasty), they only worshiped gods and Buddhas. They did not seek people of the Shrine of Benevolence and the Canopy Altar (they only solemnized their utensils). The Wei Dynasty followed the Han Dynasty's etiquette, recruiting people with unique talents and noble character, but because of the worries of serving the king and the tripartite confrontation, where was there time to promote the Shrine of Benevolence for me (Cao Cao of Wei, courtesy name Mengde, served as the Chancellor of the Han Dynasty, because the Han Dynasty was weak, he held the emperor hostage to command the princes, and plotted to divide the hegemony, and had no time to admire and manifest my teachings). However, even if they could not promote and praise the Dharma, they ultimately did not obscure the Dharma (there were also Tripiṭaka masters such as Kang Senghui and Tandi who came here to translate scriptures). In the early Three Kingdoms period, the people of Wu did not quite believe in Buddhism. The Indian monk Kang Senghui began to build temples and practice the Buddhist path in Wu. Sun Quan (Sun Quan, courtesy name Zhongmou, capital in Jinling) thought this was a false and strange custom, so he summoned Kang Senghui and questioned him (summoning means coercion, questioning means blaming, coercing the monk and blaming him): 'What is the spiritual efficacy of the Buddha that you alone change your appearance?' Kang Senghui replied: 'Although the Buddha's body has passed away, the relics should appear everywhere. The former kings of foreign countries built 84,000 pagodas to commemorate the Buddha's teachings.' Sun Quan thought this was deceiving him, so he agreed to verify the relics within twenty-one days, and strictly announced the law that if it failed, he would be punished. Kang Senghui's disciples all thought they were going to die. As a result, the relics descended, shining brightly in the plate, and the light illuminated the sky like a rainbow. The ministers of Wu looked at each other and happily said: 'How amazing!' So they began to build the Jianchu Temple, and called that place Buddhali. That year was the fourth year of Chiwu, more than 170 years since the Yongping era (from the tenth year of Yongping, Jiazi year, to the fourth year of Chiwu in Wu, Xinyou year, it was a total of 178 years).
矣)吳洛一千吳人知法將無晚歟。孫皓狂虐不道國將病矣。初廢毀淫祠延及寺宇。群臣議曰。佛之威力不併余神。僧會感靈。太皇創寺。今若輕廢。恐貽後悔。皓意未謂之然。使張昱至寺詰會。會才辯奇拔。昱不能加。乃復于皓。皓大集公卿洎庶寮徴會以車馬。既至。皓強詞昧理取會不及已(皓問會曰。佛教所明善惡報應何者是乎。會曰。夫明主孝慈訓世。則赤烏翔老人星現。仁德及物。則醴泉涌嘉苗出。善既有徴。惡亦可驗。為惡于隱鬼得而誅之。為惡于顯人得而誅之。王曰。若然周孔已明。會云佛教廣也)而會酬抗盡典謨之體。推引葉忠良之議。皓然知其不可屈。乃革容而敬焉。故治國者惟聖賢與君子。如皓之器識末哉。安得不為亡國之主乎。向非會以道義誘掖。蓋肆惡不知紀極蕭墻之釁朱殷紫闥。豈獲厚辱于晉乎(皓字宗元和之子。權之孫也。初封烏程侯。張布等立之後威虐無度。為征南將軍杜預等收之。皓面縛降晉入洛封歸命侯。即大康元年)會以赤烏始而來至。天紀末皓降不臘而終(赤烏四年辛酉。到吳至天紀四年庚子皓降得三十九年也。至冬會卒于吳)始與國隆終與國殲(殲滅也)邦人之慕皓曷愈乎慕會也(曷何也愈勝也)土德既微。鼎遷於晉(魏以土德而應歷數也)惠皇失馭。天下崩裂(惠皇武帝子。
{ "translations": [ '吳洛一千吳人知道佛法，難道還晚嗎？孫皓（Sun Hao，三國時期吳國的末代皇帝）狂暴虐待百姓，國家將要衰敗了。當初廢毀淫邪的祠廟，牽連到寺廟。群臣商議說：『佛的威力不亞於其他神靈，僧會（Seng Hui，康僧會，三國時期著名的佛教僧侶和翻譯家）能感應神靈，太皇（指孫權，三國時期吳國的開國皇帝）建立寺廟。現在如果輕易廢除，恐怕會留下後悔。』孫皓心裡不以為然，派張昱到寺廟詰問僧會。僧會才辯奇拔，張昱無法難倒他，於是回報孫皓。孫皓大舉召集公卿和眾官吏，用車輛馬匹徵召僧會。僧會到達后，孫皓強詞奪理，想要讓僧會屈服，但沒有成功。（孫皓問僧會說：『佛教所說的善惡報應，指的是什麼？』僧會說：『英明的君主以孝慈教化世人，就會有赤烏（一種祥瑞的鳥）飛翔，老人星（象徵長壽的星）出現；仁德施及萬物，就會有醴泉（甘甜的泉水）涌出，嘉禾（優良的稻穀）生長。善有徵兆，惡也有驗證。在暗處作惡，鬼神會誅殺他；在明處作惡，人們會誅殺他。』孫皓說：『如果這樣，周公和孔子已經說得很明白了。』僧會說：『佛教的範圍更廣。』）僧會應對抗辯，完全符合典籍的規範，推論引用都符合忠良的建議。孫皓這才知道不能使他屈服，於是改變態度，對他表示尊敬。所以治理國家的人，只有聖賢和君子才能勝任。像孫皓這樣的器量見識，實在太差了，怎麼能不做亡國之君呢？如果不是僧會用道義引導匡正，他肆意作惡，不知道節制，宮廷內部發生變亂，朝廷內外充滿血腥，難道還能在晉朝獲得優厚的待遇嗎？（孫皓字宗元，是孫和的兒子，孫權的孫子。起初被封為烏程侯。張布等人擁立他之後，他威嚴暴虐，沒有節制。被征南將軍杜預等人俘虜。孫皓反綁著雙手向晉朝投降，進入洛陽，被封為歸命侯，即大康元年。）僧會從赤烏年間來到吳國，到天紀末年孫皓投降，不到一年就去世了。（赤烏四年辛酉年，僧會到達吳國，到天紀四年庚子年孫皓投降，共三十九年。到冬天，僧會在吳國去世。）開始與國家一同興盛，最終與國家一同滅亡（殲滅）。吳國人思慕孫皓，怎麼比得上思慕僧會呢（曷，何也，愈，勝也）？吳國的土德已經衰微，政權轉移到晉朝。（曹魏以土德來應歷數。）晉惠帝失去統治能力，天下崩潰瓦解。（晉惠帝是晉武帝的兒子。）', 'English version: Was it not too late for Wu Luo and a thousand Wu people to know the Dharma? Sun Hao (Sun Hao, the last emperor of the Wu Kingdom during the Three Kingdoms period) was tyrannical and cruel, and the country was about to decline. Initially, the destruction of lewd shrines extended to temples. The ministers discussed, saying, \'The power of the Buddha is no less than that of other gods. Seng Hui (Seng Hui, Kang Senghui, a famous Buddhist monk and translator during the Three Kingdoms period) can sense the spirits, and the Grand Emperor (referring to Sun Quan, the founding emperor of the Wu Kingdom during the Three Kingdoms period) founded the temple. If we abolish it lightly now, I am afraid we will leave regrets.\' Sun Hao did not think so in his heart, and sent Zhang Yu to the temple to question Seng Hui. Seng Hui\'s talent and eloquence were outstanding, and Zhang Yu could not stump him, so he reported back to Sun Hao. Sun Hao summoned the dukes and officials on a large scale, and summoned Seng Hui with carriages and horses. After Seng Hui arrived, Sun Hao tried to force Seng Hui to submit with sophistry, but he did not succeed. (Sun Hao asked Seng Hui, \'What does Buddhism mean by good and evil retribution?\' Seng Hui said, \'If an enlightened ruler teaches the world with filial piety and kindness, a Chiwu (a kind of auspicious bird) will fly and the Old Man Star (a star symbolizing longevity) will appear; if benevolence extends to all things, sweet springs will gush out and fine crops will grow. Goodness has omens, and evil can also be verified. If one does evil in secret, the ghosts and gods will kill him; if one does evil in public, people will kill him.\' Sun Hao said, \'If so, Zhou Gong and Confucius have already made it clear.\' Seng Hui said, \'Buddhism is broader.\') Seng Hui\'s response and arguments fully conformed to the norms of the classics, and the inferences and citations conformed to the suggestions of loyal and virtuous people. Only then did Sun Hao realize that he could not subdue him, so he changed his attitude and showed respect to him. Therefore, only sages and gentlemen can govern the country. Sun Hao\'s capacity and knowledge were too poor, how could he not be the ruler of a fallen country? If Seng Hui had not guided and corrected him with morality, he would have acted recklessly and without restraint, internal strife would have occurred in the palace, and the court would have been filled with bloodshed. How could he have received generous treatment in the Jin Dynasty? (Sun Hao\'s courtesy name was Zongyuan, the son of Sun He and the grandson of Sun Quan. He was initially named Marquis of Wucheng. After Zhang Bu and others supported him, he was majestic and tyrannical without restraint. He was captured by General Du Yu, who conquered the south. Sun Hao surrendered to the Jin Dynasty with his hands tied behind his back, entered Luoyang, and was named Marquis of Guiming, which was the first year of the Dakang era.) Seng Hui came to Wu from the Chiwu era, and Sun Hao surrendered at the end of the Tianji era, and died less than a year later. (In the fourth year of Chiwu, the year of Xinyou, Seng Hui arrived in Wu, and in the fourth year of Tianji, the year of Gengzi, Sun Hao surrendered, a total of thirty-nine years. In winter, Seng Hui died in Wu.) He began to prosper with the country and eventually perished with the country (annihilation). How can the people of Wu miss Sun Hao more than they miss Seng Hui (曷, what, 愈, better)? The earth virtue of Wu has declined, and the regime has been transferred to the Jin Dynasty. (Cao Wei used the earth virtue to respond to the number of years.) Emperor Hui of Jin lost his ability to rule, and the world collapsed and disintegrated. (Emperor Hui of Jin was the son of Emperor Wu of Jin.)' ] }
名衷。字正度。立而無智。朝政不治。至永康年後。所在分立為一十六國)前趙起于離石(劉元海。新興匈奴冒頓之後。漢高祖以宗女妻之。冒頓約為兄弟。遂姓劉焉。元海猿臂善射。成都王顙表之為寧朔將軍。尤國城二旬眾已五萬。遂僭即帝位。命子聰寇洛陽。劉曜后遷長安。為石勒所殺。共四主二十六年)後趙興于葛陂(石勒上黨羯人也。起襄國擒王浚降劉琨。遂即帝位。六主四十四年)石勒石虎兵強且眾。抗暴為德。其斬刈如草木焉。沙門遇害者甚眾。佛圖澄吊之曰。彼人之何罪而性命不保算。因勒將郭黑略顯其神異。資其戎計。必獲申于勒也。他日略戰捷遇勒。賜顏色果。以澄事啟之。勒喜而召問。澄知勒不達玄理。對言。至道雖遠亦可近驗。乃以缽盛水燒香祝之。須臾生青蓮華。勒重其神聖。稽首下風。虛心納諫。仁惻塗炭。念慮不思(石勒初與王陽支雄為群盜。多行殺戮。又石虎字季龍。即勒之從子。武勇抗所士女少有遺類)。胡夏之人應被誅夷者十九而生矣。真可謂探人命于虎口者也。是知修短在聖而不在司命。司命能司之何能修短之(以聖人作法而延救之。非司命之所能也)澄聽鈴聲。兼觀油掌。寄聰明于耳目。而實虛照在心。所言無不符驗矣(圖澄每知虎之將敗。假以油涂掌而現光。又郭景略因以
【現代漢語翻譯】 名衷（名），字正度（字）。站立著卻沒有智慧，朝廷的政事沒有得到治理。到了永康年之後，各地分立為十六國。 前趙（朝代名）起于離石（地名）（劉元海（人名），是新興的匈奴冒頓（人名）的後代。漢高祖（皇帝名）把宗室的女兒嫁給他，冒頓與漢高祖約為兄弟，於是姓劉。劉元海猿臂善射，成都王颙（人名）上表推薦他為寧朔將軍。攻打國城二十天，聚集了五萬人，於是僭越地即位為帝。命令兒子劉聰（人名）侵略洛陽。劉曜（人名）後來遷都長安，被石勒（人名）所殺。總共有四位君主，歷時二十六年）。 後趙（朝代名）興起于葛陂（地名）（石勒（人名）是上黨（地名）的羯族人。在襄國（地名）起兵，擒獲王浚（人名），降服劉琨（人名），於是即位為帝。總共有六位君主，歷時四十四年）。 石勒（人名）和石虎（人名）兵力強盛而且人數眾多，以抗拒暴政為德行，他們殺人就像砍草木一樣。很多沙門（出家人）被殺害，佛圖澄（人名）哀悼他們說：『這些人有什麼罪過而性命不能保全？』於是向石勒的將領郭黑略（人名）顯現他的神異，幫助他出謀劃策，一定能向石勒申訴。後來郭黑略打了勝仗，拜見石勒，石勒賜給他食物。郭黑略把佛圖澄的事情告訴了他，石勒很高興，召見佛圖澄詢問。佛圖澄知道石勒不明白玄妙的道理，回答說：『至高的道理雖然遙遠，也可以用近處的事情來驗證。』於是用缽盛水，燒香祝願，一會兒就生出青蓮花。石勒敬重他的神聖，低頭表示敬意，虛心接受他的勸諫，仁慈地對待受苦受難的百姓，考慮問題不再輕率（石勒當初與王陽（人名）、支雄（人名）一起做盜賊，多次殺人。石虎，字季龍（字），是石勒的侄子，武勇過人，士女很少有幸存的）。胡夏（政權名）的人應該被誅殺的，十分之九都活了下來。真可以說是從老虎口中救人啊。由此可知壽命的長短在於聖人，而不在於司命（神名）。司命如果能主管，又怎麼能決定壽命的長短呢（用聖人的方法來延續和拯救生命，不是司命所能做到的）。佛圖澄聆聽聲音，同時觀察油掌，把聰明寄託在耳目上，而實際上是用心來照亮一切，所說的話沒有不應驗的（佛圖澄每次知道石虎將要失敗，就用油塗在手掌上，顯現出光芒。郭景略因此……）。
【English Translation】 His name was Zhong (name), and his courtesy name was Zhengdu (courtesy name). He stood in position but lacked wisdom, and the affairs of the court were not well governed. After the Yongkang era, the regions separated into sixteen states. The Former Zhao (dynasty name) arose in Lishi (place name) (Liu Yuanhai (person's name) was a descendant of the Xiongnu chieftain Maodun (person's name). Emperor Gaozu of Han (emperor's name) married a princess of the imperial clan to him, and Maodun swore brotherhood with Emperor Gaozu, thus adopting the surname Liu. Liu Yuanhai had long arms and was good at archery. Wang Rong (person's name), the Prince of Chengdu, recommended him as General Ningshuo. After attacking the city of Guo for twenty days, he gathered 50,000 troops and presumptuously ascended the throne. He ordered his son Liu Cong (person's name) to invade Luoyang. Liu Yao (person's name) later moved the capital to Chang'an and was killed by Shi Le (person's name). There were a total of four rulers, lasting twenty-six years). The Later Zhao (dynasty name) arose in Gebei (place name) (Shi Le (person's name) was a Jie person from Shangdang (place name). He rose in Xiangguo (place name), captured Wang Jun (person's name), and subdued Liu Kun (person's name), thus ascending the throne. There were a total of six rulers, lasting forty-four years). Shi Le (person's name) and Shi Hu (person's name) had strong and numerous troops, and they considered resisting tyranny as a virtue. They killed people like cutting grass and trees. Many Shamen (monastics) were killed, and Fotucheng (person's name) mourned them, saying, 'What crime have these people committed that their lives cannot be protected?' Therefore, he displayed his divine abilities to Guo Helue (person's name), Shi Le's general, and helped him with his plans, which would surely be reported to Shi Le. Later, Guo Helue won a battle and met Shi Le, who gave him food. Guo Helue told him about Fotucheng, and Shi Le was very happy and summoned Fotucheng to inquire. Fotucheng knew that Shi Le did not understand profound principles and replied, 'The supreme principle, although distant, can also be verified by near events.' So he filled a bowl with water, burned incense, and prayed, and soon a blue lotus flower grew. Shi Le respected his holiness, bowed his head in reverence, humbly accepted his advice, and treated the suffering people with compassion, considering problems no longer rashly (Shi Le initially worked as a bandit with Wang Yang (person's name) and Zhi Xiong (person's name), killing many people. Shi Hu, courtesy name Jilong (courtesy name), was Shi Le's nephew, and his martial prowess surpassed others, and few men and women survived). Of the people of the Hu Xia (regime name) who should have been executed, nine out of ten survived. It can truly be said that he saved people from the tiger's mouth. From this, it can be known that the length of life depends on the sage and not on the Siming (god of fate). If the Siming could control it, how could he determine the length of life (using the methods of the sage to extend and save life is not something that the Siming can do). Fotucheng listened to sounds and observed the oil palm, entrusting his intelligence to his ears and eyes, but in reality, he used his mind to illuminate everything, and what he said was always accurate (Fotucheng always knew when Shi Hu was about to fail, so he applied oil to his palm, revealing light. Guo Jinglue therefore...).'
視之。假以鈴聲。及念于般若波羅蜜也。而告之然。深察在心。假外事令生信。所告必符矣)石勒死虎襲偽號。將謹慢俗。聖敬日躋(謹嚴也。虎既繼位。欲嚴謹于慢侮之俗。因自加勤敬于圖澄也)下書曰。和尚國之大寶。榮爵不加。高祿不受。爵祿匪尚。何以旌德。從此已往。宜衣以綾錦。乘以雕輦。朝會之日。和尚升殿。常侍已下悉舉輿。太子諸公扶翼。而上主者唱大和尚。眾坐皆起。以彰其尊。又敕司空李農。旦夕親問。太子諸王五日一朝。表朕敬焉。晉師出淮淝(淮水出桐柏山。淝水在廬江時晉都金陵。石虎都洛陽也)虎竊怒曰。吾心奉佛。更致外寇。佛無神矣。澄知之夜過詣虎曰。王過去為大商主。罽賓寺中常供養。大會中有六十羅漢。吾此微身亦預斯會。時有得道者。謂余曰。此主人命盡。當更雞身。后王晉地。今主為王。豈非福耶。疆場軍𡨥(疆場邊地也)國之常事耳。何為怨謗三寶夜興毒念乎。虎驚𧹞而謝。嘗一日與虎坐。忽而作(作起也)曰。變幽州災。遽命酒遙灑之。虎遣驗其日。火從四門起。黑雲從西南來。遇驟雨滅之雨。頗有酒氣也。澄將終。謂虎曰。出入生死道之常也。修短分定非所能延。天道重行全德重無怠(道德不可以缺怠而獲也)茍業操無虧。雖亡若存。違而獲延。非其所愿。念意
【現代漢語翻譯】 現代漢語譯本：仔細觀察他。如果憑藉**，以及心中想著般若波羅蜜（智慧到達彼岸），然後告訴他，那就能應驗。深刻地考察並記在心裡。藉助外在的事情使人產生信任，所說的話必定應驗。）石勒（後趙皇帝）死後，石虎（石勒之侄，後趙的實際統治者）即位，他想整頓那些輕慢的習俗，聖上的敬意也日益增長（指石虎想要嚴謹，因為之前人們對圖澄不敬）。 石虎下詔說：『和尚是國家的珍寶，用榮華的爵位不能增加他的尊貴，用豐厚的俸祿也不能收買他。既然爵位和俸祿不是他所看重的，那麼用什麼來表彰他的德行呢？從今以後，應該給他穿綾羅錦緞，乘坐雕飾華麗的車子。朝會的時候，和尚可以升殿，常侍以下的人都要抬著他的車子，太子和諸位王公要攙扶著他，而且主持的人要高聲唱『大和尚』，所有在座的人都要起立，以此來彰顯他的尊貴。』又命令司空李農早晚親自問候圖澄，太子和諸位王爺每五天去朝見一次，以此來表達朕的敬意。晉軍出兵淮淝（淮水發源于桐柏山，淝水在廬江，當時晉朝的都城在金陵，石虎的都城在洛陽）。 石虎暗自惱怒地說：『我一心信奉佛，反而招致外敵入侵，看來佛沒有什麼神力啊！』圖澄知道后，晚上去拜見石虎說：『大王過去是一位大商人，在罽賓寺（位於今克什米爾地區）中經常供養僧眾。一次大型的法會中有六十位羅漢，我這個微小的身軀也參與了那次法會。當時有一位得道的高僧對我說：『這位施主壽命將盡，將會轉世為雞。之後會到晉地為王。』現在您做了國王，難道不是因為過去的福報嗎？邊境上的軍事衝突是國家常有的事情，為什麼要怨恨誹謗三寶（佛、法、僧）並在夜晚產生惡毒的念頭呢？』石虎驚恐地道歉。曾經有一次和石虎一起坐著，圖澄忽然站起來說：『幽州（古代地名，今北京一帶）發生了火災。』隨即命令人拿酒向遠處灑去。石虎派人去驗證，那天幽州的四面城門都起了火，黑雲從西南方向飄來，遇到大雨才把火撲滅，雨中還夾雜著酒氣。 圖澄將要去世的時候，對石虎說：『出入生死是世間常有的規律，壽命的長短是命中註定的，不是人力所能延長的。天道重視行為端正，全德之人重視沒有懈怠（道德不可以有缺失和懈怠）。如果事業和操守沒有虧損，即使死了也像活著一樣。違背這些道理而獲得茍延殘喘，不是我所希望的。』心中想著這些。
【English Translation】 English version: Observe him carefully. If relying on **, and contemplating Prajna Paramita (the perfection of wisdom), and then telling him, it will be fulfilled. Deeply examine and keep it in mind. Use external events to generate faith, and what is said will surely come true.) After Shi Le (Emperor of Later Zhao) died, Shi Hu (Shi Le's nephew, the actual ruler of Later Zhao) ascended the throne. He wanted to rectify the customs of disrespect, and the emperor's reverence increased daily (referring to Shi Hu wanting to be strict because people had been disrespectful to Fotucheng). Shi Hu issued an edict saying: 'The Venerable Monk is a great treasure of the nation. Glorious titles cannot add to his honor, and generous stipends cannot buy him. Since titles and stipends are not what he values, then what can be used to commend his virtue? From now on, he should be clothed in silk brocade and ride in a carved carriage. During court assemblies, the Venerable Monk can ascend the hall. Those below the rank of Attendant should carry his carriage, and the Crown Prince and princes should support him. Moreover, the presiding official should loudly announce 'Great Venerable Monk,' and all those present should rise to show his respect.' He also ordered the Minister of Works, Li Nong, to personally inquire after Fotucheng morning and evening, and the Crown Prince and princes to pay homage every five days to express the emperor's respect. The Jin army marched to Huai and Fei (the Huai River originates from Tongbai Mountain, and the Fei River is in Lujiang. At that time, the capital of the Jin Dynasty was in Jinling, and the capital of Shi Hu was in Luoyang). Shi Hu secretly became angry and said: 'I wholeheartedly believe in the Buddha, but instead, I have invited foreign enemies. It seems the Buddha has no divine power!' Fotucheng, knowing this, went to visit Shi Hu at night and said: 'Your Majesty was a great merchant in the past, and you often made offerings to the Sangha in the Jibin Temple (located in present-day Kashmir). During a large Dharma assembly, there were sixty Arhats, and I, in my humble form, also participated in that assembly. At that time, an enlightened monk said to me: 'This benefactor's life is coming to an end, and he will be reborn as a chicken. Later, he will become a king in the land of Jin.' Now that you have become a king, is it not because of the merits of the past? Military conflicts on the border are common occurrences for a nation. Why do you resent and slander the Three Jewels (Buddha, Dharma, Sangha) and harbor evil thoughts at night?' Shi Hu was startled and apologized. Once, while sitting with Shi Hu, Fotucheng suddenly stood up and said: 'A fire has broken out in Youzhou (an ancient place name, around present-day Beijing).' He immediately ordered someone to pour wine in the distance. Shi Hu sent someone to verify, and on that day, fires broke out at the four gates of Youzhou. Black clouds came from the southwest, and the fire was extinguished by heavy rain, which was mixed with the smell of wine. When Fotucheng was about to pass away, he said to Shi Hu: 'Coming and going from life and death is a common law of the world. The length of life is predetermined and cannot be extended by human effort. The Way of Heaven values upright conduct, and those with complete virtue value non-negligence (morality cannot be lacking or negligent). If one's career and integrity are without fault, even if one dies, it is as if one is still alive. To obtain a prolonged life by violating these principles is not what I desire.' Thinking of these things in his heart.
未盡者。以國家心存佛理。奉法無差。興起寺廟崇顯壯麗。稱斯懷也。宜享休祉。而佈政猛烈。淫刑酷濫。顯違聖典。幽背法戒。不自懲革。終無福祐(懲戒也。革改也。雖建寺廟嚴奉佛法。若刑法酷濫終無益也)若降心易慮惠此下人。則國祚延長。道俗慶賴。畢命就盡。歿無遺恨。君子以澄言實社稷之忠也。普門之慈也。有國者何莫志之(君子者當時君子也。或實言以褒德)詩云。人之云亡邦國殄瘁(詩大雅瞻仰之章也。殄滅也。瘁病也。言君不善朝廷賢人奔亡。則天下邦國將盡病矣)而澄亡彼群胡尸于冉閔矣(世說云。圖澄亡。石虎開棺無尸。唯袈裟在冉閔。石虎養孫謀勇絕倫。殺石鑒而自立。旌旗鐘鼓綿亙百里。唯事殺戮。為慕容吝擒而殺之。左右七里草木悉枯)夫有奇質必有奇智。有奇智則必有奇行。有奇行必有奇言。言則乃經。古者鱗膚牛首虎鼻鳥喙(伏犧龍鱗。大準隆鼻。神農牛首。女蝸蛇身。黃帝龍顏。帝嚳駢齒。堯眉八彩。舜目重瞳。皋陶鳥喙。武王目羊。周公背僂也)皆稟不測之靈氣。蘊不窮之聖德。而澄左乳傍有穴圍四五寸。徹于腹內。時有光從中出。以纊塞之(纊綿也)夜或抽纊。則洞照一室。齊日至水滸(滸水涯也)引腸而洗之。此實至奇之表也(並出古高僧傳)永嘉之亂晉室東遷(晉自惠
【現代漢語翻譯】 未盡之善行，若以治國之心懷有佛理，奉行佛法沒有偏差，興建寺廟使其崇高壯麗，這與所懷抱的願望相稱，本應享受美好的福運。然而，如果施政過於猛烈，濫用殘酷的刑罰，明顯違背聖賢的典籍，暗地裡違背佛法的戒律，不能自我懲戒改正，最終不會有福佑。（懲戒是懲罰和告誡，革是改變。即使建造寺廟，嚴格奉行佛法，如果刑罰殘酷氾濫，最終也是沒有益處的。）如果能放下高傲的心，改變想法，恩惠于下民，那麼國家就能長久延續，僧俗百姓都能慶幸依賴，直到生命終結，去世也不會留下遺憾。君子認為圖澄的言論確實是為國家社稷的忠誠，也是普度眾生的慈悲。治理國家的人為什麼不以此爲鑑呢？（君子是指當時的君子，或許是說實話來褒揚美德。）《詩經》說：『賢人逝去，國家衰敗。』（出自《詩經·大雅·瞻仰》篇。殄是滅絕，瘁是病困。意思是君王不賢明，朝廷賢人奔走逃亡，那麼天下國家將要衰敗了。）而圖澄的離去，是那些胡人被冉閔所殺的預兆。（《世說新語》記載，圖澄去世后，石虎打開棺材，沒有屍體，只有袈裟。冉閔是石虎收養的孫子，謀略和勇猛超群，殺了石鑒而自立為帝，軍隊旌旗鐘鼓綿延百里，只知道殺戮，最終被慕容儁擒獲並殺害，據說周圍七里的草木都枯萎了。）具有奇異資質的人必定有奇異的智慧，有奇異的智慧必定有奇異的行為，有奇異的行為必定有奇異的言論，這些言論就成爲了經典。古代那些長有龍鱗、牛頭、虎鼻、鳥喙的人（伏羲有龍鱗，大準有隆起的鼻子，神農是牛頭，女媧是蛇身，黃帝是龍顏，帝嚳是駢齒，堯有八彩的眉毛，舜有重瞳的眼睛，皋陶是鳥喙，武王是羊眼，周公是駝背），都稟賦了不可測度的靈氣，蘊藏著無窮無盡的聖德。而圖澄左乳旁邊有一個洞穴，周圍四五寸，直通腹內，時常有光從洞中發出，用棉絮塞住它（纊是棉絮）。夜晚有時取出棉絮，就能照亮整個房間。在夏至那天到水邊（滸是水邊）拉出腸子清洗。這實在是極其奇異的表象啊。（以上都出自《古高僧傳》）永嘉之亂后，晉朝遷都到東方（晉朝自惠帝之後，國勢衰弱，北方少數民族入侵，中原大亂，晉朝皇室南遷到建康，即今天的南京）。 澄以佛理訓石勒止暴除虐(石勒字世龍。小字匐勒。上黨武鄉人也。初為群盜。后據襄國自稱趙王。殘害生靈無所不至。澄以幻術止其兇暴。勸令息兵。多所全濟)勒每征伐。澄輒隨從。預言吉兇。無不應驗。軍中號為大和尚。石虎僭位。彌加敬重。凡軍國大事。無不咨訪。澄亦竭誠盡規。多所裨益。虎嘗問曰。朕當承運幾年。澄曰。陛下若依佛法以治化。則年可長久。不然則不逾於此矣。虎曰。佛法雲何。澄曰。為善者福雖未至。禍自遠矣。為惡者禍雖未至。福自遠矣。陛下若不殺無辜。不淫人妻女。不信讒言。不嫉賢妒能。則雖不事佛。亦與佛道不遠矣。虎雖不能盡用。亦頗敬憚之。故終其身。雖行暴虐。猶有所顧忌也(石虎兇殘。殺人如麻。賴澄匡弼。故不至亡國)澄嘗謂人曰。吾當終於此月。及期。沐浴更衣。焚香禮佛而逝。石虎臨慟曰。吾不早從和尚之言。以至於此。悔之何及(石虎僭位三十餘年。驕奢淫逸。殺戮無道。卒為子所弒)夫以佛理訓導殘暴之君。使知悔悟。其功德豈可量哉。故曰。人能弘道。非道弘人也(若石勒石虎之徒。非澄訓導。則惡貫滿盈。何能悔悟)詩云。柔亦不茹剛亦不吐(詩大雅烝民之章也。茹食也。吐出也。言人君當以剛柔相濟之道以治民也)而澄以柔和之言。感化剛暴之君。使知悔悟。豈非柔能克剛之驗乎。故曰。至柔能克至剛也(澄以柔和之言。感化石勒石虎。使知悔悟。豈非柔能克剛之驗乎) 澄又善用幻術。為人治病。多有奇效。或以繩系人指。令懸空中。或以刀割人腹。取出臟腑。洗滌已畢。復納腹中。以藥傅之。須臾平復。虎嘗患病。諸醫無效。澄以咒術治之。立愈。虎大悅。益加敬重。澄曰。吾非能療病。乃能療心也。人有病者。皆由心生。心若清凈。則病自除矣。虎曰。和尚之言。甚合朕意。朕亦當以清凈心以治天下。澄曰。陛下若能以清凈心以治天下。則天下幸甚。百姓幸甚。虎雖不能盡用。亦頗敬憚之。故終其身。雖行暴虐。猶有所顧忌也(澄以幻術治病。乃能療心也。人有病者。皆由心生。心若清凈。則病自除矣)夫以幻術治病。使人知心之重要。其功德豈可量哉。故曰。心生則種種法生。心滅則種種法滅也(若石勒石虎之徒。非澄以幻術治病。則何能知心之重要)詩云。上帝臨汝無貳爾心(詩大雅大明之章也。上帝天帝也。臨視也。汝你也。貳變也。言天帝視人。無有二心。當以誠心以事之也)而澄以幻術治病。使人知心之重要。豈非誠心感人之驗乎。故曰。精誠所至金石為開也(澄以幻術治病。使石勒石虎知心之重要。豈非誠心感人之驗乎) 澄又精通佛理。善於說法。常以因果報應之理。勸人行善。止惡。虎嘗問曰。人死之後。神識何在。澄曰。善人昇天。惡人入地獄。虎曰。朕殺人無數。豈不入地獄乎。澄曰。陛下若能改惡從善。則地獄亦可變為天堂。虎曰。和尚之言。甚合朕意。朕亦當改惡從善。以求免於地獄之苦。澄曰。陛下若能改惡從善。則天下幸甚。百姓幸甚。虎雖不能盡用。亦頗敬憚之。故終其身。雖行暴虐。猶有所顧忌也(澄以佛理說法。乃能勸人行善。止惡也。人若能改惡從善。則地獄亦可變為天堂)夫以佛理說法。使人知因果報應之理。其功德豈可量哉。故曰。善有善報。惡有惡報。若不報。時辰未到也(若石勒石虎之徒。非澄以佛理說法。則何能知因果報應之理)詩云。永言配命自求多福(詩大雅文王之章也。永長也。言語也。配合也。命天命也。求祈也。言人當長言順天命。自求多福也)而澄以佛理說法。使人知因果報應之理。豈非順天應人之驗乎。故曰。順天者昌。逆天者亡也(澄以佛理說法。使石勒石虎知因果報應之理。豈非順天應人之驗乎)
【English Translation】 If one governs a state with a heart mindful of Buddhist principles, upholds the Dharma without deviation, and erects temples that are magnificent and grand, aligning with their aspirations, they should rightfully enjoy blessings and prosperity. However, if the administration is excessively harsh, employing cruel and excessive punishments, blatantly violating the scriptures of the sages and secretly contravening the precepts of the Dharma, failing to self-correct and reform, ultimately there will be no blessings. (To 'punish and admonish' means to penalize and warn; to 'reform' means to change. Even if one builds temples and strictly adheres to the Buddhist Dharma, if the punishments are cruel and rampant, it will ultimately be of no benefit.) If one can humble their heart, change their thinking, and bestow kindness upon the common people, then the nation's lifespan can be extended, and both monastics and laity can rejoice and rely on it. Until the end of their lives, they will pass away without regrets. The noble person believes that Tu Cheng's words are indeed for the loyalty of the nation and its people, and also for the compassion of universal salvation. Why do those who govern states not take this as a lesson? (The 'noble person' refers to the noble people of that time, perhaps speaking truthfully to praise virtue.) The Book of Poetry says, 'When virtuous people depart, the nation declines.' (From the 'Zhan Yang' chapter of the 'Da Ya' section of the Book of Poetry. 'Tian' means to extinguish, 'cui' means to be afflicted. It means that if the ruler is not virtuous, and the virtuous people of the court flee, then the nations of the world will decline.) And Tu Cheng's departure was a sign of the slaughter of those barbarian people by Ran Min. (The 'Shi Shuo Xin Yu' records that after Tu Cheng passed away, Shi Hu opened the coffin and there was no corpse, only a kasaya. Ran Min was Shi Hu's adopted grandson, with outstanding strategy and bravery. He killed Shi Jian and established himself as emperor. The army's banners and drums stretched for a hundred miles, and he only knew how to kill. In the end, he was captured and killed by Murong Jun, and it is said that the vegetation within seven miles around withered.) A person with extraordinary qualities must have extraordinary wisdom, and with extraordinary wisdom, there must be extraordinary actions. With extraordinary actions, there must be extraordinary words, and these words become classics. In ancient times, those with dragon scales, bull heads, tiger noses, and bird beaks (Fu Xi had dragon scales, Da Zhun had a prominent nose, Shen Nong had a bull's head, Nüwa had a snake's body, the Yellow Emperor had a dragon's face, Emperor Ku had joined teeth, Yao had eyebrows of eight colors, Shun had double pupils, Gao Yao had a bird's beak, King Wu had sheep eyes, and the Duke of Zhou was hunchbacked) all possessed immeasurable spiritual energy and contained inexhaustible sacred virtues. And Tu Cheng had a hole next to his left breast, about four or five inches in circumference, directly connected to his abdomen. Light often emanated from the hole, and he would plug it with cotton (kuang is cotton). At night, if he sometimes removed the cotton, it would illuminate the entire room. On the day of the summer solstice, he would go to the water's edge (hu is the water's edge) and pull out his intestines to wash them. This is truly an extremely extraordinary manifestation. (The above are all from the 'Biographies of Eminent Monks') After the Rebellion of Yongjia, the Jin Dynasty moved its capital to the east (After Emperor Hui of Jin, the national power declined, and northern ethnic minorities invaded. The Central Plains were in chaos, and the Jin Dynasty royal family moved south to Jiankang, which is today's Nanjing). Tu Cheng used Buddhist principles to instruct Shi Le (Shi Le's courtesy name was Shilong, his childhood name was Fule. He was from Wuxiang in Shangdang. He was initially a bandit, and later occupied Xiangguo and proclaimed himself King of Zhao. He harmed living beings without restraint. Tu Cheng used illusions to stop his ferocity and advised him to cease military actions, saving many lives). Le always followed Tu Cheng on his conquests, and Tu Cheng would predict good and bad fortune, which always came true. The army called him the 'Great Monk'. When Shi Hu usurped the throne, he became even more respectful. He consulted Tu Cheng on all major military and national affairs, and Tu Cheng also devoted himself sincerely, providing much benefit. Hu once asked, 'How many years will I reign?' Tu Cheng said, 'If Your Majesty governs according to the Buddhist Dharma, then your years can be long. Otherwise, they will not exceed this.' Hu said, 'What is the Buddhist Dharma?' Tu Cheng said, 'For those who do good, even if blessings have not yet arrived, misfortune will be far away. For those who do evil, even if misfortune has not yet arrived, blessings will be far away. If Your Majesty does not kill the innocent, does not defile other people's wives and daughters, does not believe in slanderous words, and is not jealous of the virtuous and capable, then even if you do not practice Buddhism, you are not far from the Buddhist path.' Although Hu could not fully adopt these principles, he still respected and feared them. Therefore, throughout his life, even though he acted tyrannically, he still had some reservations. (Shi Hu was ferocious and killed people like flies. Thanks to Tu Cheng's guidance, he did not lead the country to ruin.) Tu Cheng once said to someone, 'I will die in this month.' When the time came, he bathed, changed his clothes, burned incense, and paid homage to the Buddha before passing away. Shi Hu lamented, 'I did not follow the monk's words earlier, and now I have come to this. What is the use of regretting it?' (Shi Hu usurped the throne for more than thirty years, indulging in extravagance and killing without restraint. In the end, he was assassinated by his son.) How can the merit of instructing a brutal ruler with Buddhist principles, causing him to know repentance, be measured? Therefore, it is said, 'People can propagate the Way, not the Way propagate people.' (If people like Shi Le and Shi Hu had not been instructed by Tu Cheng, their evil would have been full, and how could they have known repentance?) The Book of Poetry says, 'Gentle, yet not consuming; strong, yet not rejecting.' (From the 'Zheng Min' chapter of the 'Da Ya' section of the Book of Poetry. 'Ru' means to eat, 'tu' means to spit out. It means that the ruler should use both gentleness and strength to govern the people.) And Tu Cheng used gentle words to influence a strong and brutal ruler, causing him to know repentance. Is this not proof that gentleness can overcome strength? Therefore, it is said, 'The most gentle can overcome the most strong.' (Tu Cheng used gentle words to influence Shi Le and Shi Hu, causing them to know repentance. Is this not proof that gentleness can overcome strength?) Tu Cheng was also skilled in using illusions to treat people's illnesses, often with miraculous effects. Sometimes he would tie a rope to a person's finger and suspend them in the air, or he would cut open a person's abdomen, take out their internal organs, wash them thoroughly, and then put them back into the abdomen, applying medicine to it. In a short time, they would recover. Hu once fell ill, and all the doctors were ineffective. Tu Cheng treated him with incantations, and he recovered immediately. Hu was overjoyed and became even more respectful. Tu Cheng said, 'I am not able to cure illnesses, but I am able to cure the mind. People's illnesses are all caused by the mind. If the mind is pure, then the illness will naturally disappear.' Hu said, 'The monk's words are very much in line with my thoughts. I should also use a pure mind to govern the world.' Tu Cheng said, 'If Your Majesty can use a pure mind to govern the world, then the world will be fortunate, and the people will be fortunate.' Although Hu could not fully adopt these principles, he still respected and feared them. Therefore, throughout his life, even though he acted tyrannically, he still had some reservations. (Tu Cheng used illusions to cure illnesses, and was able to cure the mind. People's illnesses are all caused by the mind. If the mind is pure, then the illness will naturally disappear.) How can the merit of using illusions to cure illnesses, causing people to know the importance of the mind, be measured? Therefore, it is said, 'When the mind arises, all kinds of dharmas arise. When the mind ceases, all kinds of dharmas cease.' (If people like Shi Le and Shi Hu had not been cured of their illnesses by Tu Cheng's illusions, how could they have known the importance of the mind?) The Book of Poetry says, 'God looks upon you, do not change your heart.' (From the 'Da Ming' chapter of the 'Da Ya' section of the Book of Poetry. 'Shangdi' means the Heavenly Emperor, 'lin' means to look upon, 'ru' means you, 'er' means to change. It means that the Heavenly Emperor looks upon people and has no duplicity. One should serve him with sincerity.) And Tu Cheng used illusions to cure illnesses, causing people to know the importance of the mind. Is this not proof that sincerity can move people? Therefore, it is said, 'Where sincerity is present, metal and stone can be opened.' (Tu Cheng used illusions to cure illnesses, causing Shi Le and Shi Hu to know the importance of the mind. Is this not proof that sincerity can move people?) Tu Cheng was also well-versed in Buddhist principles and skilled at expounding the Dharma. He often used the principles of cause and effect to persuade people to do good and stop evil. Hu once asked, 'After a person dies, where does their consciousness go?' Tu Cheng said, 'Good people ascend to heaven, and evil people enter hell.' Hu said, 'I have killed countless people. Will I not enter hell?' Tu Cheng said, 'If Your Majesty can change from evil to good, then hell can also be transformed into heaven.' Hu said, 'The monk's words are very much in line with my thoughts. I should also change from evil to good in order to avoid the suffering of hell.' Tu Cheng said, 'If Your Majesty can change from evil to good, then the world will be fortunate, and the people will be fortunate.' Although Hu could not fully adopt these principles, he still respected and feared them. Therefore, throughout his life, even though he acted tyrannically, he still had some reservations. (Tu Cheng used Buddhist principles to expound the Dharma, and was able to persuade people to do good and stop evil. If people can change from evil to good, then hell can also be transformed into heaven.) How can the merit of using Buddhist principles to expound the Dharma, causing people to know the principles of cause and effect, be measured? Therefore, it is said, 'Good deeds have good rewards, and evil deeds have evil rewards. If there is no reward, the time has not yet arrived.' (If people like Shi Le and Shi Hu had not been taught the principles of cause and effect by Tu Cheng's exposition of the Dharma, how could they have known the principles of cause and effect?) The Book of Poetry says, 'Always speak in accordance with destiny, and seek much happiness for yourself.' (From the 'Wen Wang' chapter of the 'Da Ya' section of the Book of Poetry. 'Yong' means long, 'yan' means speech, 'pei' means to match, 'ming' means destiny, 'qiu' means to pray. It means that people should always speak in accordance with destiny and seek much happiness for themselves.) And Tu Cheng used Buddhist principles to expound the Dharma, causing people to know the principles of cause and effect. Is this not proof that one should follow heaven and respond to people? Therefore, it is said, 'Those who follow heaven prosper, and those who go against heaven perish.' (Tu Cheng used Buddhist principles to expound the Dharma, causing Shi Le and Shi Hu to know the principles of cause and effect. Is this not proof that one should follow heaven and respond to people?)
帝即位。朝網紊亂。骨肉相殘。趙王倫永康初亂。至永嘉江都等作亂。前趙後趙後蜀競起。晉元帝鎮楊州。遂過金陵號東晉也)竺法潛(晉高僧。姓王。名潛。字法深。蘊當年之譽)王敦之弟也。先事忠州劉元真。崇德務學。譽滿西朝(劉元真早有才能之譽。深為孫綽所重)元明二帝丞相王茂弘太尉庾元規(即王導庾亮也)皆友而敬焉。建武太寧中。潛恒著屐至殿內時。謂方外之士以德重故也。后隱剡山。請益者以方等老莊內外沾洽(以內外經書而教導)哀帝徴就御筵開講(晉哀帝。成帝子。名丕。字千齡。穆帝崩無子而立之)司空何次道宗以為師。后啟還剡山。既卒。孝武詔曰。潛法師理悟虛遠。風鑒清貴。棄宰相之榮。襲染衣之素。山居物外。篤勤匪懈。方賴宣道。以濟蒼生。奄然遷化。用痛於懷。可賻錢十萬(贈死曰賻。孝武名曜。字昌明。則海西王第三子也。桓溫輔政。帝幻而聰悟。十歲即位)穆帝世(晉穆皇帝。名[目*井]。字彭祖。康帝子。立年二歲。褚太后臨朝)支道林緇林之奇茂者也。素風泠然。清波繁華。築室林野。隱居求志。道德文章為世所仰。天子三事庶尹(三事三公也庶尹眾鄉也)賢士大夫。巖藪知名無不高其英邁。欽承道論。謝安王蒙劉惔殷浩孫綽桓彥錶王文度。若斯之徒。國華物紀(
【現代漢語翻譯】 現代漢語譯本： 晉帝即位后，朝廷綱紀紊亂，骨肉之間互相殘殺。趙王倫在永康初年作亂，到永嘉年間，江都等地也相繼作亂。前趙、後趙、後蜀等勢力競相崛起。晉元帝在楊州鎮守，後來遷到金陵，建立了東晉。 竺法潛（晉代高僧，俗姓王，名潛，字法深，以當年的美譽而聞名）是王敦的弟弟。他起初侍奉忠州的劉元真，崇尚德行，致力於學問，美名傳遍西朝（劉元真早就有才能的美譽，深受孫綽的器重）。元帝、明帝時期的丞相王茂弘、太尉庾元規（即王導、庾亮）都與他交好並尊敬他。建武、太寧年間，竺法潛經常穿著木屐進入殿內，當時人們認為他是方外之士，因為他的德行高尚。後來他隱居在剡山，向他請教的人很多，他用方等經典和老莊學說內外結合來教導他們（用內外經書來教導）。哀帝徵召他到御筵上開講（晉哀帝，成帝的兒子，名丕，字千齡，穆帝駕崩后沒有兒子而立他）。司空何次道、宗等人都把他當作老師。後來他上奏請求返回剡山。去世后，孝武帝下詔說：『潛法師的理悟虛遠，風度鑑識清明高貴，拋棄了宰相的榮華，選擇了僧人的素衣。他隱居山林，不為外物所擾，勤奮不懈。本來還指望他宣揚佛道，以救濟百姓，卻突然去世，朕深感痛心。』可以賞賜錢十萬（贈送死者財物叫做賻。孝武帝名曜，字昌明，是海西王的第三個兒子。桓溫輔政，皇帝聰慧而有悟性，十歲即位）。 穆帝時期（晉穆皇帝，名[目*井]，字彭祖，康帝的兒子，兩歲時即位，褚太后臨朝），支道林是僧人中的奇才。他素來風度高雅，談吐清麗。他在林野中建造房屋，隱居以追求志向。他的道德文章為世人所仰慕。天子、三公、眾鄉賢士大夫，以及山林隱士中有名望的人，沒有不推崇他的英俊豪邁，欽佩他的道論的。謝安、王蒙、劉惔、殷浩、孫綽、桓彥表、王文度等人，都是國家的精英人物。
【English Translation】 English version: After Emperor Jin ascended the throne, the court was in disarray, and members of the imperial family slaughtered each other. Zhao Wang Lun rebelled in the early years of Yongkang, and by the Yongjia period, Jiangdu and other places had also rebelled in succession. The Former Zhao, Later Zhao, and Later Shu forces rose up in competition. Emperor Yuan of Jin was stationed in Yangzhou, and later moved to Jinling, establishing the Eastern Jin Dynasty. Zhu Faqian (a prominent Jin Dynasty monk, whose secular surname was Wang, given name Qian, courtesy name Fashen, known for his reputation in his time) was the younger brother of Wang Dun. He initially served Liu Yuanzhen of Zhongzhou, admired virtue, and devoted himself to learning, his good name spreading throughout the Western Court (Liu Yuanzhen had an early reputation for talent and was deeply valued by Sun Chuo). Prime Minister Wang Maohong and Grand Commandant Yu Yuangui (i.e., Wang Dao and Yu Liang) during the reigns of Emperors Yuan and Ming were both friends with him and respected him. During the Jianwu and Taining periods, Zhu Faqian often wore clogs into the palace, and people at the time considered him an extraordinary person because of his noble character. Later, he lived in seclusion in Mount Yan, and many people sought his teachings, which he imparted using a combination of Fangdeng classics and Lao-Zhuang philosophy (teaching with both internal and external scriptures). Emperor Ai summoned him to give lectures at the imperial banquet (Emperor Ai of Jin, son of Emperor Cheng, given name Pi, courtesy name Qianling, ascended the throne after Emperor Mu died without an heir). Sima He Cidao and others regarded him as a teacher. Later, he requested to return to Mount Yan. After his death, Emperor Xiaowu issued an edict saying: 'Master Qian's understanding of principles is profound and far-reaching, and his discernment is clear and noble. He abandoned the glory of a prime minister and chose the simple robes of a monk. He lived in seclusion in the mountains, undisturbed by external affairs, diligent and tireless. Originally, we hoped that he would propagate the Dharma to save the people, but he suddenly passed away, and I am deeply saddened.' He may be granted 100,000 coins (gifting the dead is called fu. Emperor Xiaowu's given name was Yao, courtesy name Changming, and he was the third son of the King of Haixi. Huan Wen assisted in the government, and the emperor was intelligent and insightful, ascending the throne at the age of ten). During the reign of Emperor Mu (Emperor Mu of Jin, given name [目*井], courtesy name Pengzu, son of Emperor Kang, ascended the throne at the age of two, with Empress Dowager Chu holding court), Zhi Daolin was a remarkable talent among monks. He was always elegant in demeanor and refined in speech. He built a house in the forest and lived in seclusion to pursue his aspirations. His morality and writings were admired by the world. The emperor, the three dukes, the virtuous scholars and officials of the various villages, and the famous hermits in the mountains all admired his talent and respected his doctrines. Xie An, Wang Meng, Liu Tan, Yin Hao, Sun Chuo, Huan Yanbiao, Wang Wendu, and others were all national elites.
並東晉公鄉貴族之士也)咸以八關齋法。山行澤宿假日盤集。滌濯冠帶供薦香花。邕邕穆穆周旋顧慕(邕邕穆穆和樂之貌)契賞清奇為一世之盛矣。王羲之謂人曰。一往之氣亦何足信。既見方悔前言殆乎耳(殆墮也。或本作玷。並通)夫所以陳有生者昭其類也。詩曰。惟其友之。是以似之(詩小雅常常者華之卒章也。意以其君子有此高尚之風。所得之友皆相似之與。詩少別不以文害意也)是知梟鳳不相群(梟不孝鳥也。食母而飛冬令捕而磔之於路。字從木上鳥。鳳瑞鳥也。雞頭蛇頸[燕*頁]頷龜背魚尾。五色高六尺。其雌曰皇)豹豕不相侶(豹獸如虎而小豕豬也)舉善以求黨。蓋率古之風也(率循也)仲尼曰。不知其人觀其所友。不知其君觀其所使。賢賢乎哉。寔孔聖矣。夫七子從之晉侯霸也(七子謂顛頶魏武子司空季子狐偃趙衰狐毛賈佗。七人從晉重耳出奔終歸霸晉)四翁來護。漢儲定也(漢高祖以戚夫人將立太子未定。上下惶惶。張良令呂后請于商山輔之入朝。高皇一見其位乃定矣。四皓。一東園公。二夏黃公。三綺里季。四角里先生。角音祿)張祿去魏秦之興也(范睢為須賈所譖受魏齊之恥。乃改姓名稱張祿先生。秦用之為相封侯。而大興秦國也)惡來相紂殷之亡也(史記云。飛廉生惡來事紂多力。又善譖毀
【現代漢語翻譯】 現代漢語譯本 （這些人）都是東晉時期居住在公鄉的貴族，他們都信奉八關齋戒。他們跋山涉水，風餐露宿，利用閑暇時間聚在一起，清洗帽子和衣帶，供奉香和花。他們雍容和睦，互相敬慕，以品評清新奇特的風格為一時之盛事。王羲之對人說：『一時的意氣又有什麼值得相信的呢？等到事情發生才後悔當初的話，大概就是這樣吧！』之所以要陳述有生命的事物，是爲了彰顯其類別。正如《詩經》所說：『因為他親近賢友，所以行為也與賢友相似。』（《詩經·小雅·常棣》最後一章。意思是說，因為君子有高尚的品德，所以他所結交的朋友都與他相似。這裡略微改變了詩句的含義，但不影響整體意思。）由此可知，貓頭鷹和鳳凰不會在一起，豹子和豬不會結伴而行。推舉賢能的人來組成朋黨，這大概是遵循古老的風尚吧。仲尼說：『不瞭解這個人，就觀察他所交往的朋友；不瞭解這個君王，就觀察他所任用的人。』真是賢明啊！這真是孔聖人的話啊！七個賢士追隨，晉文公才得以稱霸諸侯；（七個賢士指的是顛頶、魏武子、司空季子、狐偃、趙衰、狐毛、賈佗。這七個人跟隨晉文公重耳流亡，最終幫助他回國稱霸。）四位賢翁前來輔佐，漢朝的儲君才得以確定。（漢高祖因為戚夫人想要立她的兒子為太子，導致朝廷上下人心惶惶。張良讓呂后去請商山的四皓來輔佐太子入朝。漢高祖一見到他們，太子的地位就確定了。四皓指的是東園公、夏黃公、綺里季、角里先生。）張祿（范睢）在魏國受辱後去秦國，秦國才得以興盛；（范睢被須賈陷害，在魏國遭受屈辱，於是改名換姓為張祿先生。秦國任用他為相，封他為侯，秦國因此得以大興。）惡來輔佐紂王，殷朝因此滅亡。（《史記》記載，飛廉生了惡來，惡來侍奉紂王，力氣很大，又善於讒言譭謗。）
【English Translation】 English version These were all nobles from Gongxiang during the Eastern Jin Dynasty, who all observed the Eight Precepts. They traveled through mountains and stayed overnight in the wilderness, gathering together during their leisure time. They washed their hats and belts, and offered incense and flowers. They were harmonious and respectful, admiring each other, and considered the appreciation of fresh and unique styles as the most important thing of their time. Wang Xizhi said to people: 'What is there to believe in a moment's impulse? It is almost like regretting one's words after seeing the consequences!' The reason for presenting living beings is to clarify their categories. As the Book of Poetry says: 'Because he befriends the virtuous, he resembles them.' (From the last chapter of 'Changdi' in the 'Xiaoya' section of the Book of Poetry. It means that because a gentleman has noble virtues, the friends he makes are similar to him. The meaning of the poem is slightly changed here, but it does not affect the overall meaning.) From this, we know that owls and phoenixes do not flock together, and leopards and pigs do not associate with each other. Recommending virtuous people to form a party is probably following the ancient customs. Zhongni (Confucius) said: 'If you do not know the person, observe his friends; if you do not know the ruler, observe his ministers.' How virtuous! These are truly the words of Confucius! Because the Seven Sages followed him, Duke Wen of Jin was able to become a hegemon among the feudal lords; (The Seven Sages refer to Dian Hu, Wei Wuzi, Sikong Jizi, Hu Yan, Zhao Cui, Hu Mao, and Jia Tuo. These seven people followed Duke Wen of Jin, Chong'er, into exile and eventually helped him return to his country and become a hegemon.) Because the Four Elders came to assist him, the heir of the Han Dynasty was determined; (Emperor Gaozu of Han wanted to make Consort Qi's son the heir, causing panic in the court. Zhang Liang asked Empress Lu to invite the Four Hermits of Mount Shang to assist the heir apparent in court. When Emperor Gaozu saw them, the position of the heir apparent was determined. The Four Hermits refer to Duke of Dongyuan, Duke of Xiahuang, Qili Ji, and Mr. Jiaoli.) Zhang Lu (Fan Sui) went to the Qin state after being humiliated in the Wei state, and the Qin state was able to prosper; (Fan Sui was framed by Xu Jia and humiliated in the Wei state, so he changed his name to Mr. Zhang Lu. The Qin state appointed him as prime minister and enfeoffed him as a marquis, and the Qin state was able to prosper greatly.) Elai assisted King Zhou, and the Yin Dynasty was destroyed because of this. (The Records of the Grand Historian states that Feilian gave birth to Elai, who served King Zhou, was very strong, and was good at slander and defamation.)
諸侯。武王伐紂。誅殺惡來也)其言至驗人罕存懷。故古黨舉黨誅。誠不失天下之善惡也(古刑。其黨善者盡賞之。其黨有惡緣坐而誅之)今之小人多竊君子友生為譽(近日矯詐之徒。自無德行。依附高流。茍求聲譽狐媚於世也)而閭里不討其端倪。相與納其誣譎。而高識者難獨謂之不然故朋友焉。于古則直於今則濫矣(子云友直友諒友多聞益矣。友便辟友善柔友便佞損矣)林公被留京師三載。思歸東山。帝不時允。固以表辭。其誠哀焉。偽秦涉公者(高僧涉公。本西域。預言之事多驗。建元十五年至長安。十六年卒。十七年大旱也)不食五穀。日行五百里。能咒龍下缽中令降雨。涉公沒歲大旱。符堅謂朱彤曰(朱彤秘書監也)。涉公若在。豈使朕燋心於雲漢哉。初秦太史奏。有德星現於外國分野。當有聖人入輔中國。得之者王。堅乃分命符丕(丕堅之庶子也)伐襄陽取道安。呂光討龜茲求羅什(具足云鳩摩羅什此云童真)朱序為秦陷(晉南中郎將朱序為丕所陷)致道安並習鑿齒。堅喜曰。朕用師十萬得一人之半也(一人謂道安半謂習鑿齒)國有疑謀並古器服篆隸寶玉所不識者。俾諮詢于安。堅嘗欲游東苑命安同輦。權翼諫曰(權翼秦左僕射)臣聞天子法駕侍中陪乘。道安毀形賤士。寧可參逼乘輿。堅忿然作色曰。安
公道冥至境。德為時尊。朕舉天下之重不足以易之。非公之榮乃朕之榮也。使翼扶安登輦。然臣諫顯忠也。主拒愛賢也。權則區區之尺度(權翼之諫。乃臣子之宜。然不能尊賢重德。亦器量之未廣也)符則汪汪之陂湖(安公實為一代之賢。符主深所器重。雖有強諫之言亦終不納。信為深識之見也)君臣向背若不相合(若然也似也)而於國則合矣。故君子和而不同。匪茲何取焉(君子之道不爭。然所見各不同。所謂殊途而同歸也)彼偽符猶愈于真桀(桀雖真主而無道。秦雖偽霸而有德)誠可謂得霸之道也(道安。常山扶柳人。姓衛。家世英儒。早失覆蔭。為外兄所養。七歲讀書。再覽能誦。十二出家。貌陋下為師之所重。執勞作役。曾無怨色。數歲之後。方啟求經。與辯意經一卷可五千言。赍經入田。暮還已誦。復與成具光明經一卷咸萬言。如初亦誦。師執經覆之不差一宇矣)秦克燕與涼(前燕即慕容暐據鄴都。為堅所破。前涼張天錫據涼州。為堅所滅也)降其君為臣。渤海流沙恢為國壤(渤海盡東。流沙盡西)足食足兵。威振海內。常患不得纘禹舊服。登會稽而望滄海。朝萬國以號令天下(禹于塗山會。萬國諸侯執玉帛而朝貢。塗山在越州會稽也)累問安伐晉之計。安亟曰。晉德雖微。天命未改難可圖也。君子亦以為
【現代漢語翻譯】 現代漢語譯本： 公道自在人心，德行是時代所尊崇的。我用整個天下的份量來交換您的德行都不夠，這不是您的榮耀，而是我的榮耀啊。請允許我扶您上車。然而，臣子的職責是進諫以彰顯忠誠，君主的行為是拒絕忠言而喜愛賢能。權衡就像那狹小的尺度（權翼的進諫，是臣子應盡的職責。然而不能尊重賢能，重視德行，也是器量不夠寬廣的表現）。苻堅就像那浩瀚的湖泊（道安（Dao An）確實是一代賢人，苻堅（Fu Jian）非常器重他，即使有強烈的勸諫之言，最終也不會採納，這確實是深謀遠見的表現）。君臣之間的意願如果不能相互契合（如果真是這樣，看起來是這樣），但對於國家來說卻是相合的。所以君子講求和而不同，不這樣又該如何呢（君子之道是不爭，然而所見各不相同，這就是所謂的殊途同歸）。那偽秦苻堅也比真正的夏桀要好（夏桀雖然暴虐無道，秦朝雖然是偽霸，但還是有德行的）。真可以說是得到了稱霸天下的方法（道安（Dao An），常山扶柳人，姓衛（Wei），家世是世代英儒，早年喪失父母的庇護，由外兄撫養長大。七歲開始讀書，讀兩遍就能背誦。十二歲出家，相貌醜陋，不被師父所重視，總是做勞累的工作，卻從沒有怨言。幾年之後，才開始請求學習佛經。師父給他《辯意經》一卷，大約五千字，他帶著經書到田里，晚上回來就已經背誦下來了。又給他《成具光明經》一卷，也有一萬字，像之前一樣背誦下來。師父拿著經書考他，沒有一個字是錯的）。秦國攻克了燕國和涼國（前燕即慕容暐（Murong Wei）佔據鄴都，被苻堅（Fu Jian）攻破。前涼張天錫（Zhang Tianxi）佔據涼州，被苻堅（Fu Jian）滅亡）。使他們的君主降為臣子，將渤海（Bohai Sea）流沙（Moving Sands）之地開墾為國土，糧食充足，兵力強大，威震四海。常常憂慮不能繼承夏禹（Yu）的舊業，登上會稽山（Kuaiji Mountain）遙望滄海，朝見萬國來號令天下（夏禹（Yu）在塗山（Tushan Mountain）會見萬國諸侯，諸侯拿著玉帛來朝貢，塗山（Tushan Mountain）在越州會稽（Kuaiji））。多次詢問道安（Dao An）攻打晉朝的計劃，道安（Dao An）多次說，晉朝的德行雖然衰微，但天命還沒有改變，難以圖謀。君子也認為如此。
【English Translation】 English version: 'Fairness resides in the hearts of the people, and virtue is revered by the times. I would not exchange your virtue even for the weight of the entire empire; this is not your glory, but mine. Allow me to assist you into the carriage.' However, a minister's duty is to remonstrate to demonstrate loyalty, while a ruler's action is to reject loyal advice and favor the virtuous. Weighing matters is like using a narrow measure (Quan Yi's (Quan Yi) remonstrance is the duty of a minister. However, failing to respect the virtuous and value virtue is also a sign of limited capacity). Fu Jian (Fu Jian) is like a vast lake (Dao An (Dao An) was indeed a virtuous man of his time, and Fu Jian (Fu Jian) greatly valued him. Even if there were strong words of advice, he would ultimately not accept them, which is indeed a sign of deep insight). If the intentions of the ruler and his ministers cannot align (if that is indeed the case, it seems so), they are nevertheless aligned for the sake of the country. Therefore, a gentleman seeks harmony without uniformity; what else should one strive for (The way of the gentleman is not to contend, yet their views differ. This is what is meant by different paths leading to the same destination). That false Qin Fu Jian (Fu Jian) is even better than the true Xia Jie (Xia Jie, though tyrannical and immoral, Qin, though a false hegemon, still possessed virtue). It can truly be said that he has obtained the way to dominate the world (Dao An (Dao An), a native of Fuliu, Changshan, whose surname was Wei (Wei), came from a family of renowned Confucian scholars. He lost his parents early and was raised by his maternal uncle. He began reading at the age of seven and could recite after reading twice. He became a monk at the age of twelve, and because of his unsightly appearance, he was not valued by his teacher, always doing laborious work without complaint. After several years, he began to request to study Buddhist scriptures. His teacher gave him a scroll of the 'Bian Yi Sutra', about five thousand words, and he took the sutra to the fields, returning in the evening having already memorized it. He was then given a scroll of the 'Cheng Ju Guangming Sutra', also ten thousand words, and he memorized it as before. His teacher tested him with the sutra, and he did not make a single mistake). Qin conquered Yan and Liang (Former Yan, namely Murong Wei (Murong Wei), occupied Yedu, and was defeated by Fu Jian (Fu Jian). Former Liang, Zhang Tianxi (Zhang Tianxi), occupied Liangzhou, and was destroyed by Fu Jian (Fu Jian)). He made their rulers into his subjects, and reclaimed the lands of the Bohai Sea (Bohai Sea) and the Moving Sands (Moving Sands) into his territory, with sufficient food and strong troops, his power shook the world. He often worried that he could not inherit the old ways of Yu (Yu), ascending Mount Kuaiji (Kuaiji Mountain) to gaze at the vast sea, and summoning all nations to command the world (Yu (Yu) met with the lords of all nations at Tushan (Tushan Mountain), who brought jade and silk as tribute, Tushan (Tushan Mountain) is located in Kuaiji, Yuezhou). He repeatedly asked Dao An (Dao An) about his plans to attack Jin, and Dao An (Dao An) repeatedly said that although the virtue of Jin was declining, the mandate of heaven had not changed, and it was difficult to plot against them. Gentlemen also thought so.
私護援本朝而實得禮也。故一言而兼致焉。符以獨夫之見(書云。獨夫紂也)爰舉百萬之衆。符融治前軍。晉之詐之末鼓未成列。秦師大崩潰(符堅學長安之兵騎八十七萬。前後千里旗鼓相望。東西萬里水陸並進。符融為將。晉謝玄等以水軍七萬拒之。王道子以鼓吹求助於鐘山神。堅至壽春。登城而望見。八公山上草木皆人狀引軍陣于淝水。晉師不得渡。遣使謂融曰。君懸軍深入逼水為陣。此乃持久之計。豈欲戰乎。若小退師令將士周旋。仆與群公緩轡而觀之。不亦善乎。融揮軍卻陣。軍遂奔退。制之不可。融馳騎掠陣馬倒為軍所殺)自後燕復于燕(堅敗后。慕容衝起兵攻長安。慕容垂歸鄴城而稱後燕也)涼復于涼(李皓本張軌將。后稱西涼于燉煌也。呂光稱後涼于姑臧)秦據于秦矣(姚長遣將圍堅於五將山。執而縊之於新平佛寺。自立為後秦)先是釋公亡(釋公即道安)堅臨慟(哀過曰慟)曰。吾其未濟也。安公舍我而去矣。于其言寧謬哉。安初謂王子年曰。世途若此盍行乎(盍何不也)年曰。公可前往。須吾償后債耳。年後得害於姚萇(王嘉。字子年。洛陽人。形貌鄙陋似若不足。好滑稽不食五穀。有問善惡。應答狀如戲調。事過多驗。答道安云。小債未了。不得俱去。及姚萇得長安。與符登相持甚久。萇問之。
【現代漢語翻譯】 現代漢語譯本： 苻堅依仗本朝的援助，實際上是得到了禮遇。所以一句話就兼顧到了這些方面。他聽信獨夫的見解（《尚書》上說：『獨夫紂。』），於是發動百萬大軍。苻融統率前軍。晉軍用計詐敵，還沒等秦軍完成列陣，秦軍就大崩潰（苻堅集結長安的兵馬騎兵八十七萬，前後綿延千里，旗鼓遙相呼應，東西延伸萬里，水陸並進。苻融擔任將領。晉朝的謝玄等人用水軍七萬抵禦他們。王道子派人到鐘山祈求神靈保佑。苻堅到達壽春，登上城墻眺望，看見八公山上的草木都像是人，於是擺開軍陣在淝水邊。晉軍無法渡河，派遣使者對苻融說：『您孤軍深入，逼近水邊擺開陣勢，這是持久的打算，難道是想打仗嗎？如果稍微後退，讓將士們能夠周旋，我與各位大人慢慢地觀看，不也很好嗎？』苻融揮軍後退，軍隊於是潰敗。無法控制。苻融騎馬想控制住軍隊，結果馬倒了，被士兵所殺）。此後，慕容氏在燕地復國（苻堅戰敗后，慕容衝起兵攻打長安，慕容垂回到鄴城稱後燕）。涼地也各自復國（李皓原本是張軌的部將，後來在敦煌稱西涼。呂光在姑臧稱後涼）。秦地也被佔據（姚萇派將領把苻堅圍困在五將山，抓住后在新平佛寺縊殺了他，自己立為後秦）。此前，釋道安去世，苻堅臨喪痛哭，說：『我大概要完了吧。道安公捨棄我而去了。』他的話難道有錯嗎？道安當初對王子年說：『世道如此，何不離去呢？』（盍，何不也）子年說：『您可以先走，我必須償還完后債。』後來王子年被姚萇所害（王嘉，字子年，洛陽人。形貌醜陋，好像不足，喜歡滑稽，不吃五穀。有人問他善惡之事，他的回答就像是開玩笑，但事情大多應驗。他回答道安說：『小債未了，不能一起去。』等到姚萇攻佔長安，與苻登相持很久，姚萇問他。）
【English Translation】 English version: Fu Jian relied on the support of our dynasty and actually received courtesy. Therefore, one statement covers all these aspects. He listened to the views of a tyrant (the 'Book of Documents' says: 'The tyrant Zhou.'), and then launched an army of millions. Fu Rong commanded the vanguard. The Jin army used a trick to deceive the enemy, and before the Qin army could complete its formation, it collapsed (Fu Jian gathered 870,000 soldiers and cavalry from Chang'an, stretching for thousands of miles, with flags and drums echoing each other, extending tens of thousands of miles east and west, advancing by land and water. Fu Rong served as the general. Xie Xuan and others of the Jin Dynasty used 70,000 naval forces to resist them. Wang Daozi sent people to Zhongshan to pray for the protection of the gods. Fu Jian arrived at Shouchun, climbed the city wall and looked out, seeing that the grass and trees on Bagong Mountain looked like people, so he set up an army formation on the Fei River. The Jin army could not cross the river, and sent an envoy to Fu Rong saying: 'You have penetrated deep with your isolated army, forcing the water to form a formation. This is a long-term plan. Do you want to fight? If you retreat a little, allowing the soldiers to maneuver, I and the gentlemen will watch slowly, wouldn't that be good?' Fu Rong waved his army to retreat, and the army then collapsed. It was uncontrollable. Fu Rong rode his horse to try to control the army, but the horse fell and he was killed by the soldiers). After this, the Murong family restored their state in Yan (after Fu Jian was defeated, Murong Chong raised an army to attack Chang'an, and Murong Chui returned to Yecheng and claimed Later Yan). The Liang region also restored their states (Li Hao was originally a general of Zhang Gui, and later claimed Western Liang in Dunhuang. Lü Guang claimed Later Liang in Guzang). The Qin region was also occupied (Yao Chang sent generals to surround Fu Jian on Wujiang Mountain, captured him, and hanged him in Xinping Buddhist Temple, establishing himself as Later Qin). Before this, the Venerable Shi Dao'an passed away, and Fu Jian wept bitterly at the funeral, saying: 'I am probably finished. Venerable Dao'an has abandoned me and left.' Was he wrong in saying that? Dao'an initially said to Wang Zinian: 'The world is like this, why not leave?' (盍, hé bù yě - why not) Zinian said: 'You can go first, I must repay my later debts.' Later, Wang Zinian was killed by Yao Chang (Wang Jia, courtesy name Zinian, was from Luoyang. His appearance was ugly, seemingly inadequate, he liked to be humorous, and did not eat grains. When people asked him about good and evil, his answers were like jokes, but things mostly came true. He replied to Dao'an: 'Small debts are not yet settled, I cannot go together.' When Yao Chang occupied Chang'an, he held out against Fu Deng for a long time, and Yao Chang asked him.)
朕當得否。答曰。略得。萇曰。當言得。何略之有。因斬之。萇死後。子興方殺登。興字子略。即嘉所謂略得之意也)法汰如於荊謁桓溫。溫恃威名重不速于賓接。汰患其躊躇。忽告謁者曰。吾有疾遽退。他曰汰至溫。不俟履屨而前之也(法汰東莧人。少與道安同學。才辯雖不及安。而姿貌過之也)安既俘于秦。門人各馳散。慧遠初將屆羅浮(山近南海)至潯陽(江州也)卜廬山而棲息。既獲朽壤抽泉故不求去。慧永(並道安門人)邀止西林(廬山之西林寺也)后刺史桓伊(東晉臣也)別立東林寺。先是陶侃鎮廣州(陶侃。字士衡。初好學延接賓侶。客至家貧。母截髮賣之以供待。后為八洲都督)得育王像(即阿育王所造之像也)送武昌寒溪寺(武昌鄂州也)遠寺成遙請像。乃凌虛而來。當時搢紳儒林傲世考盤其若宗炳雷次宗劉遺民周續之張季碩之輩(南陽宗炳張菜民張季碩。彭城劉遺民。預章雷次宗。雁門周續之。新蔡畢穎之。僧惠持惠永共為蓮社也)凡百大名君子咸與胥附(胥相也)遠少與惠持偕為諸生精六經學。禮樂名教特為朝野法度。王恂與范寗書(王恂為桓溫主簿范寗注穀梁傳)曰。遠公持公孰愈(孰誰也愈勝也)范公復云。誠為賢兄弟也(持與遠實親俗兄弟也)王重曰。但令如兄弟誠未易有。況復賢耶。
【現代漢語翻譯】 現代漢語譯本： 苻堅問：『我能得到人心嗎？』回答說：『大概能得到。』苻萇說：『應該說能得到，為什麼說大概呢？』於是殺了他。苻萇死後，他的兒子苻興才殺了苻登。苻興字子略，就是嘉所說的『大概能得到』的意思。）法汰到荊州拜見桓溫。桓溫仗著自己的威名，對賓客的接待不夠迅速。法汰擔心他猶豫不決，忽然告訴謁者說：『我生病了，要趕緊離開。』另一天，法汰到了桓溫那裡，不等穿好鞋子就上前拜見。（法汰是東莞人，年輕時與道安一起學習。才辯雖然不如道安，但容貌超過了他。）道安被俘虜到秦國后，門人各自逃散。慧遠最初打算到羅浮山（靠近南海），到了潯陽（江州），在廬山選擇住所居住。既然得到了可以居住的朽木和可以汲水的泉水，所以不打算離開。慧永（也是道安的門人）邀請他住在西林（廬山的西林寺）。後來刺史桓伊（東晉的臣子）另外建立了東林寺。在此之前，陶侃鎮守廣州（陶侃，字士衡，起初喜歡學習，接待賓客。客人來了，家裡貧窮，母親剪下頭髮賣掉來供給招待。後來成為八州都督），得到阿育王像（就是阿育王所造的像），送到武昌寒溪寺（武昌就是鄂州）。慧遠寺廟建成后，遙遠地迎請佛像，佛像就凌空而來。當時士大夫和儒林中那些傲世隱居的人，像宗炳（南陽人，字少文）、雷次宗（豫章人）、劉遺民（彭城人）、周續之（雁門人）、張季碩（南陽人）等人，還有新蔡的畢穎之，僧人惠持、惠永共同組成了蓮社。許多有名望的君子都依附於他（胥，相互）。慧遠年輕時與惠持一起作為學生，精通六經之學。禮樂名教特別被朝廷和民間作為法度。王恂與范寧寫信（王恂是桓溫的主簿，范寧註釋《穀梁傳》）說：『慧遠公和惠持公誰更優秀？』范寧回覆說：『確實是賢能的兄弟啊。』（惠持與慧遠實際上是親戚，是世俗的兄弟。）王重說：『只要像兄弟一樣，就已經不容易了，更何況是賢能呢。』
【English Translation】 English version: Fu Jian asked: 'Can I win the hearts of the people?' The answer was: 'Probably.' Fu Chang said: 'It should be said that you can, why say probably?' So he killed him. After Fu Chang died, his son Fu Xing killed Fu Deng. Fu Xing's courtesy name was Zilue, which is the meaning of 'probably' that Jia spoke of.) Fa Tai went to Jingzhou to visit Huan Wen. Huan Wen, relying on his prestige, was not quick to receive guests. Fa Tai worried about his hesitation and suddenly told the usher: 'I am sick and must leave quickly.' The next day, Fa Tai went to Huan Wen's place and went forward to greet him without waiting to put on his shoes. (Fa Tai was from Dongguan, and studied with Dao An when he was young. Although his talent and eloquence were not as good as Dao An's, his appearance surpassed him.) After Dao An was captured by Qin, his disciples scattered. Huiyuan initially planned to go to Mount Luofu (near the South Sea), and when he arrived at Xunyang (Jiangzhou), he chose a residence on Mount Lu. Since he had obtained decaying wood to live in and a spring from which to draw water, he did not plan to leave. Huiyong (also a disciple of Dao An) invited him to live in the West Forest (the West Forest Temple on Mount Lu). Later, the governor Huan Yi (a minister of the Eastern Jin Dynasty) separately established the East Forest Temple. Before this, Tao Kan guarded Guangzhou (Tao Kan, courtesy name Shiheng, initially liked to study and receive guests. When guests came, his family was poor, and his mother cut off her hair and sold it to provide for their entertainment. Later, he became the governor of eight prefectures), and obtained an image of King Ashoka (that is, the image made by King Ashoka), and sent it to Hanxi Temple in Wuchang (Wuchang is Ezhou). After Huiyuan's temple was completed, he remotely invited the Buddha image, and the Buddha image came through the air. At that time, the scholar-officials and Confucian scholars who lived in seclusion, such as Zong Bing (Zong Bing (南陽宗炳), courtesy name Shaowen), Lei Cizong (Lei Cizong (豫章雷次宗)), Liu Yimin (Liu Yimin (彭城劉遺民)), Zhou Xuzhi (Zhou Xuzhi (雁門周續之)), Zhang Jishuo (Zhang Jishuo (南陽張季碩)), as well as Bi Yingzhi from Xincai, and the monks Huichi and Huiyong, together formed the Lotus Society. Many famous gentlemen all attached themselves to him (胥, mutually). Huiyuan, when young, studied the Six Classics with Huichi. Rituals, music, and Confucian teachings were especially regarded as laws by the court and the people. Wang Xun wrote to Fan Ning (Wang Xun was Huan Wen's chief clerk, and Fan Ning annotated the 'Guliang Commentary') and said: 'Who is more excellent, Master Huiyuan or Master Huichi?' Fan Ning replied: 'They are indeed virtuous brothers.' (Huichi and Huiyuan were actually relatives, secular brothers.) Wang Chong said: 'It is not easy to be like brothers, let alone virtuous.'
姚興初譯智論訖(智論。或稱智度論。龍樹菩薩造)篤所聘請遠制序。其見重殊絕如此。桓玄征殷仲堪(桓玄。字敬道。大司馬溫之子。為江州刺史。元與二年篡晉安帝劉裕舉兵。桓玄乃征仲堪也)要遠出虎溪。遠稱疾。玄自入山。左右曰。昔殷仲堪禮遠。愿公勿敬之。曰何有此理。仲堪本死人耳。既見素反前約(素先也。本言不禮及見即禮)出山謂左右曰。實乃生所未見。后玄欲沙汰教僚屬曰。廬山道德所居。不在搜簡之例(簡閱也)初成帝沖幼。庾冰輔政(晉成帝。諱衍。明帝長子。皇太后庾氏攝朝稱制。祖約蘇峻及庾氏專政也)以為沙門應敬王者。何充王謐等駁議。同異不定。后桓玄在姑熟(姑熟當塗縣也。舊日宋主改為太平州)欲令盡敬。且以問告。遠答書並制沙門不敬王者論五篇。以塞橫議(書並論並在弘明集)安帝迫桓玄篡遜於南郡(安帝。諱德宗。孝武子。以會稽王道子為太傅攝政。兗州刺史王恭與桓玄反。遷帝于潯陽。玄乃篡位二年。劉裕誅之)玄死。大駕克復舊京。何無忌前勸迎候(無忌為侍中)遠稱疾不行。恩旨勞問。遠以書謝詔答嘆恨不果見也。持至井絡。井絡之人望風趨慕(惠持入蜀。住依政縣后巖院也)偽蜀譙縱之子道福。尤兇悖將。兵有所討。還至郫中(鄒縣蓋法定寺)寺僧徒遙見人馬
【現代漢語翻譯】 現代漢語譯本： 姚興最初翻譯完成《智論》（《智論》，又稱《智度論》，龍樹菩薩所著），鳩摩羅什所聘請的慧遠法師為此作序。可見慧遠法師的地位之尊崇，無人能及。桓玄徵召殷仲堪（桓玄，字敬道，大司馬桓溫之子，擔任江州刺史。元興二年篡奪晉安帝的皇位，劉裕起兵討伐。桓玄於是徵召殷仲堪）要慧遠法師離開虎溪。慧遠法師稱病不出。桓玄親自入山拜訪。左右勸諫說：『過去殷仲堪對慧遠法師非常尊敬，希望您不要對他如此敬重。』桓玄說：『怎麼會有這種道理？殷仲堪本來就是個將死之人罷了。』見面之後，桓玄完全改變了之前的約定（之前說不敬重，但見面后卻非常敬重），出山后對左右說：『實在是我一生從未見過的。』後來桓玄想要篩選僧侶，他的下屬說：『廬山是道德高尚的慧遠法師所居住的地方，不應列入搜查篩選的範圍。』當初晉成帝年幼，庾冰輔政（晉成帝，名衍，晉明帝的長子，皇太后庾氏攝政。祖約、蘇峻以及庾氏專權），認為沙門應該尊敬君王。何充、王謐等人提出反駁，意見不一。後來桓玄在姑孰（姑孰是當塗縣，舊時宋朝改為太平州）想要讓僧侶都敬拜君王，並以此事詢問慧遠法師。慧遠法師回信並撰寫了《沙門不敬王者論》五篇，以阻止這種不合理的議論（書信和論文都收錄在《弘明集》中）。晉安帝在桓玄篡位時被迫退位到南郡（晉安帝，名德宗，晉孝武帝之子，以會稽王司馬道子為太傅攝政。兗州刺史王恭與桓玄作亂，將安帝遷往潯陽。桓玄於是篡位二年，后被劉裕誅殺）。桓玄死後，朝廷收復舊都，何無忌之前勸說慧遠法師前去迎接（何無忌擔任侍中），慧遠法師稱病沒有前往。朝廷下旨慰問，慧遠法師寫信感謝朝廷的恩情，並嘆息未能相見。慧持法師到達井絡，井絡的人們都爭相敬仰（慧持法師入蜀，住在依政縣后巖院）。偽蜀的譙縱之子譙道福，尤其兇殘暴戾，率兵征討，返回郫縣（鄒縣的蓋法定寺）時，寺廟的僧侶遠遠地看見人馬。
【English Translation】 English version: When Yao Xing first finished translating the Zhilun (Zhilun, also known as the Mahaprajnaparamita-sastra, composed by Nagarjuna Bodhisattva), Huiyuan, whom Kumarajiva had hired, wrote a preface for it. His importance was so exceptional. Huan Xuan summoned Yin Zhongkan (Huan Xuan, courtesy name Jingdao, son of Grand Marshal Huan Wen, served as the governor of Jiangzhou. In the second year of Yuanxing, he usurped the throne of Emperor An of Jin, and Liu Yu raised an army to suppress him. Huan Xuan then summoned Zhongkan) to ask Huiyuan to leave Tiger Creek. Huiyuan claimed illness and refused. Huan Xuan personally entered the mountain to visit. His attendants advised, 'In the past, Yin Zhongkan greatly respected Huiyuan. We hope you will not respect him so much.' Huan Xuan said, 'How could that be? Zhongkan is just a dying man.' After meeting him, Huan Xuan completely reversed his previous agreement (originally saying he would not respect him, but showing great respect upon meeting), and told his attendants after leaving the mountain, 'Truly, it is something I have never seen in my life.' Later, when Huan Xuan wanted to screen the clergy, his subordinates said, 'Mount Lu is where the virtuous Huiyuan resides, and should not be included in the screening.' Initially, when Emperor Cheng of Jin was young, Yu Bing assisted in the government (Emperor Cheng of Jin, personal name Yan, the eldest son of Emperor Ming, Empress Dowager Yu administered the court. Zu Yue, Su Jun, and the Yu clan held power), believing that shramanas should respect the ruler. He Chong, Wang Mi, and others argued against this, and opinions were divided. Later, when Huan Xuan was in Gusuk (Gusuk is Dangtu County, formerly changed to Taiping Prefecture by the Song dynasty), he wanted all monks to pay respect to the ruler and asked Huiyuan about this matter. Huiyuan replied with a letter and wrote five essays in A Treatise on Why Monks Do Not Bow to Kings, to stop this unreasonable discussion (the letter and essays are both included in the Hongming Ji). Emperor An was forced to abdicate to Nan Commandery when Huan Xuan usurped the throne (Emperor An, personal name Dezong, son of Emperor Xiaowu, with Sima Daozi, the Prince of Kuaiji, serving as regent. Wang Gong, the governor of Yanzhou, rebelled with Huan Xuan, and the emperor was moved to Xunyang. Huan Xuan then usurped the throne for two years before being killed by Liu Yu). After Huan Xuan died, the court recovered the old capital, and He Wuji previously advised Huiyuan to go and welcome them (He Wuji served as an attendant). Huiyuan claimed illness and did not go. The court issued an edict of consolation, and Huiyuan wrote a letter thanking the court's kindness and lamenting that he could not meet them. When Huichi arrived at Jingluo, the people of Jingluo all rushed to admire him (Huichi entered Shu and lived in the Houyan Monastery in Yizheng County). Qiao Daofu, the son of Qiao Zong of the pseudo-Shu, was especially cruel and violent. When he led troops to suppress and returned to Pi County (Gai Fading Temple in Zou County), the monks of the temple saw the soldiers and horses from afar.
流血盡奔走(懼戰士也)持在戶前盥洗。氣色晏如。福既至。特彈指漉水竟不輟。福灑汗而出。謂將校曰。大人固與眾異耳。君子曰。晉失中原。介於江國。衣冠避五胡之亂(五胡。前趙劉元海。後趙石勒。後魏拓跋氏。前秦符氏。後秦姚氏也)莫不南遷。邦家以北伐為謀。且慕膽勇。致使英賢。緇素宅心事外。鸞吟鶴舉。視俎豆紱冕而若遺也(宅居也。事物也。高尚之流睹世陵夷。居心物外。放鸞鶴之情。匿林泉之側。于禮樂而不顧也)夫澄安林遠製作對敡。皆詞氣沖深有倫有義(倫理也)雖宣象外之風。率多經濟之略。故始言首事必信重於天下矣呂光入龜茲獲羅什。膝其頭令倒乘駝付無慍色。光乃特器異之。不敢狎侮(符堅令呂光將兵伐龜茲求羅什。既克獲之不甚重。遂以龜茲王女強逼之。又令乘惡馬馳駝。什無怒容。及歸勸令移營地果大雨水漲。由此光特加禮重矣)暨返旆于涼聞秦敗。遂僭據其地改車書(呂光伐龜茲回。以駱駝二萬餘頭駿馬萬匹珍寶千餘回至姑臧。聞符堅已戰敗。自稱涼州刺史。后僭位稱後涼。凡十四年)姚興命將討涼求羅什。涼亡致之於關中。四方學侶大集會秦。謀胤其後。以室強之(姚興慕其聰俊。逼之宮妓以求其種)凈行者恥聞其事。夫宋龜靈而納介。荊人辨而召刖(宋元君夢。人披髮
【現代漢語翻譯】 現代漢語譯本 流血的人們都奔走逃散（因為害怕戰士），只有他拿著盥洗用具在門前洗漱，神色安詳如常。福氣將要到來。他只是彈指灑水，動作不停。福灑汗流浹背地出來，對將領們說：『大人果然與衆不同啊。』 君子說：『晉朝失去了中原，偏安於江南一帶。士大夫們爲了躲避五胡之亂（五胡指前趙劉元海、後趙石勒、後魏拓跋氏、前秦苻氏、後秦姚氏），紛紛南遷。國家以北伐作為謀劃，並且崇尚膽識和勇力，以致於那些有才能的賢士，無論是僧人還是平民，都一心向往隱居，像鸞鳥一樣吟唱，像仙鶴一樣高飛，把祭祀用的禮器和官服看作是可以拋棄的東西（意思是他們隱居起來，不問世事。那些高尚的人看到世道衰敗，就隱居起來，放縱像鸞鳥仙鶴一樣的情懷，隱藏在山林泉水之間，對禮樂不屑一顧）。』 澄安（可能是人名）和林遠（可能是人名）的著作，以及他們的應對，都文辭深刻，有條理有道義（符合倫理）。雖然宣揚的是超脫世俗的風尚，但大多包含著經世濟民的策略。所以他們一開始說的話，做的事，必定會受到天下的信賴和重視。 呂光攻入龜茲（古代西域國名），抓獲了鳩摩羅什（著名佛教學者），用膝蓋壓他的頭，讓他倒騎駱駝，鳩摩羅什卻沒有不高興的樣子。呂光因此特別器重他，不敢輕慢他（苻堅命令呂光率兵攻打龜茲，去尋找鳩摩羅什。攻克后，呂光並不重視他，於是用龜茲王的女兒強迫他成親，又讓他騎著劣馬和駱駝。鳩摩羅什沒有憤怒的表情。等到回國時，鳩摩羅什勸呂光轉移營地，結果真的下起了大雨，水勢上漲。因此，呂光特別對他加以禮遇和尊重）。 等到呂光從涼州（古代地名）返回，聽到秦國戰敗的訊息，於是僭越地佔據了那塊地方，更改了車服制度（呂光攻打龜茲回來，帶著兩萬多頭駱駝、一萬匹駿馬和一千多件珍寶回到姑臧。聽到苻堅已經戰敗，就自稱涼州刺史，後來僭越稱帝，建立了後涼，共十四年）。姚興（後秦皇帝）命令將領討伐涼州，索要鳩摩羅什，涼州滅亡后，將鳩摩羅什送到了關中。四方的學佛之人非常仰慕鳩摩羅什，想要他留下後代，就用女人來強迫他（姚興仰慕鳩摩羅什的聰明才智，逼迫他與宮女發生關係，以求留下後代）。 嚴守戒律的僧人恥于聽到這件事。宋元君因為烏龜顯靈而接受了龜甲，楚國人因為卞和善於辨別玉石而砍了他的腳（宋元君做夢，夢見一個人披頭散髮...
【English Translation】 English version The bleeding fled in all directions (fearing the warriors), but he held his washing utensils and washed in front of the door, his expression calm as usual. Fortune was about to arrive. He merely flicked his fingers and sprinkled water, without stopping. Fu Sa emerged sweating profusely, and said to the generals: 'The master is indeed different from ordinary people.' The gentleman said: 'The Jin Dynasty lost the Central Plains and settled in the Jiangnan area. Scholars and officials fled south to avoid the chaos of the Five Barbarians (the Five Barbarians refer to Liu Yuanhai of the Former Zhao, Shi Le of the Later Zhao, the Tuoba clan of the Later Wei, Fu of the Former Qin, and Yao of the Later Qin). The state planned to launch a northern expedition, and valued courage and strength, so that talented and virtuous people, whether monks or commoners, all yearned for seclusion, singing like luan birds and soaring like cranes, regarding sacrificial vessels and official robes as things that could be discarded (meaning they lived in seclusion and did not care about worldly affairs. Those noble people saw the decline of the world and lived in seclusion, indulging in the feelings of luan birds and cranes, hiding in the mountains and springs, and disdaining rituals and music).' The works of Cheng An (possibly a person's name) and Lin Yuan (possibly a person's name), and their responses, are all profound in their writing and have order and righteousness (in accordance with ethics). Although they promote a style of transcending the world, they mostly contain strategies for governing the world and benefiting the people. Therefore, what they say and do at the beginning will surely be trusted and valued by the world. Lü Guang entered Kucha (an ancient country in the Western Regions) and captured Kumārajīva (a famous Buddhist scholar), pressing his head with his knee and making him ride a camel upside down, but Kumārajīva did not look unhappy. Lü Guang therefore valued him especially and did not dare to be disrespectful to him (Fu Jian ordered Lü Guang to lead troops to attack Kucha to find Kumārajīva. After conquering it, Lü Guang did not value him, so he forced him to marry the daughter of the King of Kucha, and also made him ride inferior horses and camels. Kumārajīva did not have an angry expression. When he returned to the country, Kumārajīva advised Lü Guang to move the camp, and it really rained heavily and the water rose. Therefore, Lü Guang treated him with special courtesy and respect). When Lü Guang returned from Liangzhou (an ancient place name) and heard the news of Qin's defeat, he presumptuously occupied that place and changed the system of vehicles and clothing (Lü Guang attacked Kucha and returned to Guzang with more than 20,000 camels, 10,000 horses, and more than 1,000 treasures. Hearing that Fu Jian had been defeated, he proclaimed himself the governor of Liangzhou, and later presumptuously became emperor, establishing Later Liang, for a total of fourteen years). Yao Xing (the emperor of Later Qin) ordered generals to attack Liangzhou and demand Kumārajīva. After Liangzhou was destroyed, Kumārajīva was sent to Guanzhong. Buddhists from all directions admired Kumārajīva very much and wanted him to leave descendants, so they forced him to have relations with women (Yao Xing admired Kumārajīva's intelligence and forced him to have relations with palace women in order to leave descendants). Monks who strictly observe the precepts are ashamed to hear about this. Duke Yuan of Song accepted the tortoise shell because the tortoise manifested its spirit, and the people of Chu cut off Bian He's feet because he was good at identifying jade (Duke Yuan of Song had a dream, dreaming of a person with disheveled hair...
告之日。予謂清江使者伯漁者預且得我。元君召問之云。得龜乃刳之。以卜七十二鉆之無遺也。又卞和于荊山得石。辨之有玉獻楚王。王不識雙刖其足。三獻方別。斯皆以靈智而受刳刖。若羅什以聰明而污戒也。介殼也)豈非智有所可力有所困乎。故繼益以損物。莫為之不惑也。魏孝文詔求什(孝文。諱宏獻。文帝長子。五歲受父禪。遷都洛陽。改姓元氏。在位二十九年。仁孝雅好黃老。尤精釋義)后既得而祿之。雖吾教以仆陷大譎(不正也)然春秋之義言功十世亦可宥也(春秋有功宥十世之罪)初童壽在外國遇聖者。告之曰。若慎無適東土。將有大不利焉。什乃不顧而來。豈非良臣死國計。良執死高義。仁者死成仁。何顧之有也(將弘大教不可以小節而堅守法門於今受其賜教之盛而什之力也)故什死。焚之心舌不爛焉。僧導十歲從師受觀音經。問曰。此經有幾卷。師欲試之。乃言止有一卷耳。導曰。初云爾時無盡意。故知爾前已應有事。師奇之居貧無資以樵蘇夕學洎業成。姚興欽其德。入寺造敬。同輦還宮。宋武悅其賢。為之於壽春立東山寺也(宋武劉裕收後秦與僧導歸金陵也)晉曇始孝武末(東晉也帝臨位深奉佛法符堅兵至謝玄破也)適遼東。高麗開導始也。后還三輔(三輔咸陽縣。昔秦皇於此置殿觀)三輔人宗
【現代漢語翻譯】 現代漢語譯本：告知的當天，我對清江使者伯漁說，『預先得到我了』。元君召見並詢問這件事，說：『得到龜后就剖開它，用七十二個鉆孔來占卜，沒有遺漏的。』又有卞和在荊山得到一塊石頭，辨認出裡面有玉，獻給楚王。楚王不識貨，砍斷了他的雙腳。三次進獻才被識別。這些都是因為有靈智而遭受剖割和砍腳的刑罰。就像鳩摩羅什因為聰明而玷污了戒律一樣。（介殼，指龜甲）難道不是智慧有所不及，力量有所睏乏嗎？所以，用繼續增益來減少事物，沒有不迷惑的。魏孝文帝下詔尋求鳩摩羅什（孝文帝，名宏，獻文帝的長子，五歲時接受父親的禪讓，遷都洛陽，改姓元氏，在位二十九年，仁孝且愛好黃老之術，尤其精通佛經的解釋）。得到他之後就給予俸祿。即使我們的教義因為他而陷入大的不正，但按照《春秋》的義理，有功勞的人，即使過了十世也可以被寬恕。（《春秋》有功勞可以赦免十世的罪過）當初童壽在外國遇到一位聖者，告訴他說：『你千萬不要去東土，將會有大的不利。』鳩摩羅什卻不顧一切地來了。難道不是良臣為國家大計而死，義士為崇高道義而死，仁者爲了成就仁德而死，還有什麼可顧慮的呢？（爲了弘揚偉大的佛法，不能因為小的節操而堅守法門，如今我們受到他教誨的盛況，都是鳩摩羅什的功勞啊！）所以鳩摩羅什死後，焚燒他的身體，心和舌頭卻沒有腐爛。僧導十歲時跟隨老師學習《觀音經》，問道：『這部經有幾卷？』老師想試探他，就說只有一卷。僧導說：『開頭說「爾時無盡意」，由此可知之前已經發生過事情。』老師感到驚奇。僧導家境貧寒，沒有錢財購買柴火，晚上學習直到學業完成。姚興欽佩他的德行，進入寺廟表示尊敬，與他同乘一輛車返回宮中。宋武帝欣賞他的賢能，為他在壽春建立了東山寺。（宋武帝劉裕收復後秦，與僧導一起回到金陵）東晉孝武帝末年（東晉時期，皇帝即位后深信佛法，符堅的軍隊來襲，謝玄擊敗了他），曇始前往遼東。高麗開始接受曇始的教導。後來回到三輔（三輔，咸陽縣，過去秦始皇在這裡建造殿宇樓觀），三輔的人們都敬重他。 English version: On the day of the announcement, I said to Bo Yu, the envoy of Qingjiang, 'He has already obtained me.' Yuanjun summoned and questioned about this matter, saying, 'After obtaining the tortoise, he cut it open and used seventy-two drill holes to divine, without any omissions.' Also, Bian He obtained a stone in Jing Mountain, recognized that there was jade inside, and presented it to King Chu. The King of Chu did not recognize it and cut off both of his feet. It was only after three presentations that it was recognized. These are all because of having spiritual wisdom and suffering the punishment of being cut open and having feet cut off. Just like Kumarajiva defiled the precepts because of his intelligence. (Shell, referring to tortoise shell) Isn't it that wisdom has its limitations and strength has its constraints? Therefore, using continued increase to reduce things, there is no one who is not confused. Emperor Xiaowen of the Wei Dynasty issued an edict to seek Kumarajiva (Emperor Xiaowen, named Hong, the eldest son of Emperor Xianwen, ascended the throne at the age of five after his father's abdication, moved the capital to Luoyang, changed his surname to Yuan, reigned for twenty-nine years, was benevolent and filial, and loved Huang-Lao's teachings, especially proficient in the interpretation of Buddhist scriptures). After obtaining him, he granted him a salary. Even if our teachings fell into great impropriety because of him, according to the righteousness of the 'Spring and Autumn Annals,' those who have merit can be forgiven even after ten generations. (The 'Spring and Autumn Annals' states that merit can pardon the sins of ten generations) Initially, Tong Shou met a sage in a foreign country who told him, 'You must not go to the Eastern Land, there will be great misfortune.' Kumarajiva came regardless. Isn't it that a good minister dies for the sake of the country, a righteous person dies for the sake of high righteousness, and a benevolent person dies to achieve benevolence, what is there to worry about? (In order to promote the great Dharma, one cannot adhere to the Dharma gate because of small virtues. Today, we receive the great teachings from him, which is all due to Kumarajiva's efforts!) Therefore, after Kumarajiva died, his body was cremated, but his heart and tongue did not rot. When Sengdao was ten years old, he followed his teacher to study the 'Avalokitesvara Sutra' and asked, 'How many volumes are there in this sutra?' The teacher wanted to test him and said that there was only one volume. Sengdao said, 'The beginning says 'At that time, Inexhaustible Intent,' from which it can be known that something had already happened before.' The teacher was amazed. Sengdao's family was poor and had no money to buy firewood, so he studied at night until he completed his studies. Yao Xing admired his virtue, entered the temple to show respect, and returned to the palace with him in the same carriage. Emperor Wu of Song appreciated his virtue and built Dongshan Temple for him in Shouchun. (Emperor Wu of Song, Liu Yu, recovered Later Qin and returned to Jinling with Sengdao) At the end of Emperor Xiaowu of the Eastern Jin Dynasty (During the Eastern Jin Dynasty, the emperor deeply believed in Buddhism after ascending the throne, Fu Jian's army attacked, and Xie Xuan defeated him), Tanshi went to Liaodong. Goryeo began to accept Tanshi's teachings. Later, he returned to Sanfu (Sanfu, Xianyang County, where the First Emperor of Qin built palaces and pavilions in the past), and the people of Sanfu respected him.
【English Translation】 On the day of the announcement, I said to Bo Yu, the envoy of Qingjiang, 'He has already obtained me.' Yuanjun summoned and questioned about this matter, saying, 'After obtaining the tortoise, he cut it open and used seventy-two drill holes to divine, without any omissions.' Also, Bian He obtained a stone in Jing Mountain, recognized that there was jade inside, and presented it to King Chu. The King of Chu did not recognize it and cut off both of his feet. It was only after three presentations that it was recognized. These are all because of having spiritual wisdom and suffering the punishment of being cut open and having feet cut off. Just like Kumarajiva defiled the precepts because of his intelligence. (Shell, referring to tortoise shell) Isn't it that wisdom has its limitations and strength has its constraints? Therefore, using continued increase to reduce things, there is no one who is not confused. Emperor Xiaowen of the Wei Dynasty issued an edict to seek Kumarajiva (Emperor Xiaowen, named Hong, the eldest son of Emperor Xianwen, ascended the throne at the age of five after his father's abdication, moved the capital to Luoyang, changed his surname to Yuan, reigned for twenty-nine years, was benevolent and filial, and loved Huang-Lao's teachings, especially proficient in the interpretation of Buddhist scriptures). After obtaining him, he granted him a salary. Even if our teachings fell into great impropriety because of him, according to the righteousness of the 'Spring and Autumn Annals,' those who have merit can be forgiven even after ten generations. (The 'Spring and Autumn Annals' states that merit can pardon the sins of ten generations) Initially, Tong Shou met a sage in a foreign country who told him, 'You must not go to the Eastern Land, there will be great misfortune.' Kumarajiva came regardless. Isn't it that a good minister dies for the sake of the country, a righteous person dies for the sake of high righteousness, and a benevolent person dies to achieve benevolence, what is there to worry about? (In order to promote the great Dharma, one cannot adhere to the Dharma gate because of small virtues. Today, we receive the great teachings from him, which is all due to Kumarajiva's efforts!) Therefore, after Kumarajiva died, his body was cremated, but his heart and tongue did not rot. When Sengdao was ten years old, he followed his teacher to study the 'Avalokitesvara Sutra' and asked, 'How many volumes are there in this sutra?' The teacher wanted to test him and said that there was only one volume. Sengdao said, 'The beginning says 'At that time, Inexhaustible Intent,' from which it can be known that something had already happened before.' The teacher was amazed. Sengdao's family was poor and had no money to buy firewood, so he studied at night until he completed his studies. Yao Xing admired his virtue, entered the temple to show respect, and returned to the palace with him in the same carriage. Emperor Wu of Song appreciated his virtue and built Dongshan Temple for him in Shouchun. (Emperor Wu of Song, Liu Yu, recovered Later Qin and returned to Jinling with Sengdao) At the end of Emperor Xiaowu of the Eastern Jin Dynasty (During the Eastern Jin Dynasty, the emperor deeply believed in Buddhism after ascending the throne, Fu Jian's army attacked, and Xie Xuan defeated him), Tanshi went to Liaodong. Goryeo began to accept Tanshi's teachings. Later, he returned to Sanfu (Sanfu, Xianyang County, where the First Emperor of Qin built palaces and pavilions in the past), and the people of Sanfu respected him.
仰之。宋武滅姚泓。留子義真鎮長安。赫連屈句(赫連勃勃也)追敗之。道俗少長咸被坈戮。始接刃不傷。屈句自擊以佩劍無能害。乃恐懼謝罪。洎魏世祖虜赫連昌(赫連勃勃之子為後魏所滅)得始每加殊敬既滅法。玄風剿絕。赭衣其殲(赭赤衣也蓋乾陀色)始乃閉形幽阻。非虐命所及(遁跡山谷也)蓋鴻飛冥空高視天際非罻羅之所得也(罻網也)後知大法將亨。于月正元日天子履端(謂正月之旦也。履端於始。舉正於中。歸餘於終。造歷者以步履之首。謂月節舉正得中氣即為其月二百五十四日。所餘一十一日二十五分。積三十二日為一閏也)廷實旅百(實滿也。旅眾也。謂元日進奉之物充廷也)荷錫於國門。將圖其變也。魏主聞而怒。命有司速乃辟。肌不容刃。手劍之其傷如線。俾投虎檻。虎避伏(乃汝也。辟刑也。俾使也)其末如之何。召即殿詳考興廢(因問國祚矩永之事)始乃扃鐍邪關芟夷梗途。燾悽然悟矣(後魏太武諱燾。初不信釋教。坈沙門毀佛像等。因遇曇始化之後悔過。南征宋殺戮無辜立二十九年)太山僧朗凡聖不名人也。晉魏燕秦六天子降詔問所供聘。皆極世瑰奇寶貨焉。雖珠璣無脛至人無心。而德之所召故無遠不屆(至人本無心求于珠玉。珠玉亦無脛足而行。但道德昭感而無遠皆至也)由是德因名
顯。名以德固。名德相副實則永世。故今金輿谷靈趾不昧矣(齊州太山神通寺。南燕慕容德為僧朗禪師之所立也。以三縣民給之。長廊延袤 有餘間。三度廢寺毀之不得犯者。朗輒見身以錫杖揮之垂死。求哀如初。有一井。女人臨之即枯。燒香懺求還復如故。立四百年。至今佛像鮮明如新。眾會不踐於今儼然)西秦北涼俱微國也(西秦乞伏國仁據河西。北涼沮渠蒙遜據姑臧)觀乎聖賢。曇無讖法進道朗所譯製撰。其國非小焉。故楚書曰。楚國無以為寶。唯善以為寶。否者安得不由五運遐棄厥荒奄樹社稷自構一方之鴻業矣。梁慧約始過志學已有老風。剡人謠曰。少達妙理婁居士。既入道。玄德嘉聞。升爲國師。詔以舊宅為本生寺。所居里為智者里也。北齊法上(高歡受東魏禪。都鄴稱北齊。為後周所滅)肇落兩髦。嶷然成器。刻意尚行。頗究玄微。時人以為聖沙彌。由形色非美。諺云里沙彌。若來高座逢災。文宣請為戒師。掩面布發令蹈。乃受降君之敬罄矣。天保中國置十統。以上為大統也(降音古巷反。謂降君父之尊行師資之敬也。文宣。諱洋。字子進。高歡第三子。時有爾朱榮之亂。共憂寒餒。帝始生數月。忽欣然曰得活耶。及登位神武冠絕。至末年毒虐誅戮不可言紀。崩年三十六)隋靈藏高祖龍潛之友也(隋高祖
【現代漢語翻譯】 顯。名以德固。名德相副實則永世。故今金輿谷靈趾不昧矣(齊州太山神通寺，南燕慕容德為僧朗禪師之所立也。以三縣民給之。長廊延袤 有餘間。三度廢寺毀之不得犯者。朗輒見身以錫杖揮之垂死。求哀如初。有一井。女人臨之即枯。燒香懺求還復如故。立四百年。至今佛像鮮明如新。眾會不踐於今儼然)。 意思是說，顯赫的名聲是因為品德而鞏固的。名聲與品德相符，實際上可以流傳永世。所以現在金輿谷的靈蹟依然清晰可見（指的是齊州太山神通寺，是南燕的慕容德為僧朗禪師所建立的。用三個縣的百姓來供養寺廟。長廊綿延很長。多次被廢棄，但毀壞者都會受到懲罰。僧朗禪師會顯現身形，用錫杖驅趕他們，使他們瀕臨死亡。他們像當初一樣哀求。寺里有一口井，女人靠近它就會枯竭。燒香懺悔后，井水又會恢復如初。寺廟建立四百年，至今佛像依然鮮明如新，僧眾集會，至今依然莊嚴肅穆）。 西秦北涼俱微國也(西秦乞伏國仁據河西，北涼沮渠蒙遜據姑臧)。觀乎聖賢，曇無讖(Dharmaksema)法進道朗所譯製撰。其國非小焉。故楚書曰。楚國無以為寶。唯善以為寶。否者安得不由五運遐棄厥荒奄樹社稷自構一方之鴻業矣。 西秦和北涼都是小國（西秦的乞伏國仁佔據河西，北涼的沮渠蒙遜佔據姑臧）。但看那些聖賢，如曇無讖(Dharmaksema)法進和道朗所翻譯和撰寫的佛經，他們的國家並不算小。所以《楚書》說，楚國沒有可以作為寶物的東西，只有善良可以作為寶物。否則，怎麼能不經過漫長的歷史變遷而被拋棄，又怎麼能在荒涼的地方建立國家，從而建立一方的偉大事業呢？ 梁慧約始過志學已有老風。剡人謠曰。少達妙理婁居士。既入道。玄德嘉聞。升爲國師。詔以舊宅為本生寺。所居里為智者里也。 梁代的慧約法師在年少時就表現出老成持重的風範。剡縣的人們歌謠說，『年少時就通達微妙的道理，是婁居士』。他進入佛道后，他的玄妙品德廣為人知，被提升爲國師。皇帝下詔將他的舊宅改為本生寺，他所居住的里巷也被命名為智者里。 北齊法上(高歡受東魏禪，都鄴稱北齊，為後周所滅)肇落兩髦。嶷然成器。刻意尚行。頗究玄微。時人以為聖沙彌。由形色非美。諺云里沙彌。若來高座逢災。文宣請為戒師。掩面布發令蹈。乃受降君之敬罄矣。天保中國置十統。以上為大統也(降音古巷反，謂降君父之尊行師資之敬也。文宣，諱洋，字子進，高歡第三子。時有爾朱榮之亂，共憂寒餒。帝始生數月，忽欣然曰得活耶。及登位神武冠絕。至末年毒虐誅戮不可言紀。崩年三十六)。 北齊的法上（高歡接受東魏的禪讓，在鄴城建都，稱為北齊，後來被北周所滅）從小就聰慧過人，長大后成為有用之才。他刻苦修行，深入研究玄妙的佛理。當時的人們認為他是聖沙彌。因為他的容貌並不出衆，所以有諺語說『里沙彌，如果登上高座就會有災難』。文宣帝請他做戒師，他用手遮住臉，散開頭髮讓人踩踏，以此來接受皇帝的尊敬。天保年間，北齊設定十個統，以大統為最高級別（『降』字讀作古巷反，意思是降低君父的尊嚴，行使師長的尊敬。文宣帝，名高洋，字子進，是高歡的第三個兒子。當時發生了爾朱榮之亂，人們共同擔憂寒冷和飢餓。皇帝剛出生幾個月，忽然高興地說『可以活下去了』。等到他登上皇位，他的神武才能舉世無雙，但到了晚年，他的殘暴和殺戮也無法用語言來形容。三十六歲時去世）。 隋靈藏高祖龍潛之友也(隋高祖) 隋朝的靈藏法師是隋高祖還在潛伏時的朋友（隋高祖）。
【English Translation】 Manifest. Reputation is solidified by virtue. When reputation and virtue match, it lasts for eternity. Therefore, the spiritual traces of Jinyu Valley are still clear today (referring to Shentong Temple on Mount Tai in Qizhou, which was established by Murong De of the Southern Yan for the Chan Master Senglang. It was supported by the people of three counties. The long corridor stretches for more than enough space. It was abandoned three times, but those who tried to destroy it were punished. Senglang would appear in person and wave his staff at them, causing them to be on the verge of death. They begged for mercy as before. There is a well in the temple that dries up when women approach it. After burning incense and repenting, the well would return to its original state. The temple was built four hundred years ago, and the Buddha statues are still bright and new. The assembly of monks is still solemn and respectful today). It means that a prominent reputation is solidified by virtue. When reputation and virtue match, it can be passed down for eternity. Therefore, the spiritual traces of Jinyu Valley are still clearly visible (referring to Shentong Temple on Mount Tai in Qizhou, which was established by Murong De of the Southern Yan for the Chan Master Senglang. It was supported by the people of three counties. The long corridor stretches for a long distance. It was abandoned many times, but those who destroyed it would be punished. Chan Master Senglang would appear in person and wave his staff at them, causing them to be on the verge of death. They begged for mercy as before. There is a well in the temple that dries up when women approach it. After burning incense and repenting, the well water would return to its original state. The temple was built four hundred years ago, and the Buddha statues are still bright and new, and the assembly of monks is still solemn and respectful). Both Western Qin and Northern Liang were small countries (Qifu Guoren of Western Qin occupied Hexi, and Juqu Mengxun of Northern Liang occupied Guzang). Looking at the sages, Dharmaksema, Fajin, and Daolang translated and compiled scriptures. Their countries were not small. Therefore, the Book of Chu says, 'The state of Chu has nothing to treasure, only goodness is treasured.' Otherwise, how could they not have been abandoned through the long course of history, and how could they have established a state in a desolate place, thus establishing a great cause in one region? Both Western Qin and Northern Liang were small countries (Qifu Guoren of Western Qin occupied Hexi, and Juqu Mengxun of Northern Liang occupied Guzang). But looking at those sages, such as Dharmaksema, Fajin, and Daolang, who translated and compiled Buddhist scriptures, their countries were not small. Therefore, the Book of Chu says, 'The state of Chu has nothing to treasure, only goodness is treasured.' Otherwise, how could they not have been abandoned through the long course of history, and how could they have established a state in a desolate place, thus establishing a great cause in one region? Huiyue of Liang showed an old demeanor when he was young. The people of Shan County sang, 'The layman Lou understood the profound principles when he was young.' After he entered the Tao, his profound virtue was widely known and he was promoted to the position of national teacher. The emperor ordered that his old residence be converted into a native temple, and the neighborhood where he lived was named Zhizhe Lane. Huiyue of Liang showed an old and prudent demeanor when he was young. The people of Shan County sang, 'The layman Lou understood the profound principles when he was young.' After he entered the Buddhist path, his profound virtue was widely known and he was promoted to the position of national teacher. The emperor ordered that his old residence be converted into a native temple, and the neighborhood where he lived was named Zhizhe Lane. Fa Shang of Northern Qi (Gao Huan received the abdication of Eastern Wei and established his capital in Ye, calling it Northern Qi, which was later destroyed by Northern Zhou) was intelligent from a young age and became a useful person when he grew up. He diligently practiced and deeply studied the profound Buddhist principles. People at the time considered him a holy novice monk. Because his appearance was not outstanding, there was a saying, 'The village novice monk will encounter disaster if he ascends the high seat.' Emperor Wenxuan asked him to be a precept master, and he covered his face and spread his hair for people to step on, in order to receive the emperor's respect. During the Tianbao period, Northern Qi established ten 'Tongs,' with the 'Great Tong' being the highest level (the character '降' is pronounced 'gu xiang fan,' meaning to lower the dignity of the emperor and father and exercise the respect of a teacher. Emperor Wenxuan, named Gao Yang, styled Zijin, was the third son of Gao Huan. At that time, the Erzhu Rong rebellion occurred, and people were worried about cold and hunger. The emperor was only a few months old when he suddenly said happily, 'Can I survive?' When he ascended the throne, his divine martial arts were unparalleled, but in his later years, his cruelty and slaughter were indescribable. He died at the age of thirty-six). Fa Shang of Northern Qi (Gao Huan received the abdication of Eastern Wei and established his capital in Ye, calling it Northern Qi, which was later destroyed by Northern Zhou) was intelligent from a young age and became a useful person when he grew up. He diligently practiced and deeply studied the profound Buddhist principles. People at the time considered him a holy novice monk. Because his appearance was not outstanding, there was a saying, 'The village novice monk will encounter disaster if he ascends the high seat.' Emperor Wenxuan asked him to be a precept master, and he covered his face and spread his hair for people to step on, in order to receive the emperor's respect. During the Tianbao period, Northern Qi established ten 'Tongs,' with the 'Great Tong' being the highest level (the character '降' is pronounced 'gu xiang fan,' meaning to lower the dignity of the emperor and father and exercise the respect of a teacher. Emperor Wenxuan, named Gao Yang, styled Zijin, was the third son of Gao Huan. At that time, the Erzhu Rong rebellion occurred, and people were worried about cold and hunger. The emperor was only a few months old when he suddenly said happily, 'Can I survive?' When he ascended the throne, his divine martial arts were unparalleled, but in his later years, his cruelty and slaughter were indescribable. He died at the age of thirty-six). Lingzang of Sui was a friend of Emperor Gaozu of Sui when he was still in hiding (Emperor Gaozu of Sui).
。姓楊。諱堅。以周大統七年生。馮翊般若寺紫氣充庭。襲爵隋國公。周武為太子聘帝長女。宣帝崩。劉昉等以帝輔政帝為丞相。帝崩受周禪在位十二年。潛龍曰與藏為深友)既御極彌篤舊素。敕其宮閽入則未吾禁也。出亦如之。而坐則同榻。行則同輦。曰弟子為俗人天子。律師為道人天子。今謂帝王之言過矣。君言則書何可戲焉(君之左右所舉必書左史記言右史記動)夫愛人不失其義則其愛遠矣。歲苦旱雩而不雨。國人騷非有年。帝以聽於神無若聽於聖人也。乃請曇延于大興殿。登御座南面傳戒。帝命朝宰席北面跪受。不崇朝而雨焉。衣與食皆出自帝宮。傳自帝手。尋升爲平等沙門。于所犯者兩造具備。然後泣而懲之。哀敬刑書弘大禹之悼罰(曇延。姓王氏。蒲州桑泉人。幼而聰慧。沙彌時有薜居士。因書四字示之。方圓動靜令體之。延應聲曰。方如方等城。圓如智惠曰。動則比識浪。靜類涅槃室。薜驚駭。后著涅槃經疏十五卷。于舍利塔前祈請。放光夜燭也)帝嘗欲試沙門器度。廣搜嘯于殿廷。敕禁甲虎賁。奮劍逐之。唯敬脫步武。若暇逶迤而退。帝美其弘遠命升殿錫法物道服。旌其異也(高僧敬脫。常擔母學業善大書。筆如臂管長三尺。方丈書一字更不修整。隋文命上殿賜大竹扇面闊三尺即令執用。並賜松枸高
屐令著從宮中出。帝自送之曰。誠僧杰也)觀乎仁壽開皇天下大定。亦以善之至也。而智不圖遠家愛不臧(臧善也。家愛謂煬帝承父之大業而不修令德。荒惑女色以至亡敗矣)遂使卜世不永。故吾教以福慧。為兩濟闕則何言哉(隋三帝共三十八年矣。而禪于唐)古者有德而爵。有功而祿。而沙門有至卿大夫爵祿者也。古者生名冠字死謚。而沙門有至侯伯之謚者(子生二十冠而字。字以表德也。歿而立溢。周人以諱事神名終將諱之。故易之以謚。古者無賜紫衣師號者有賜謚號者。如定蘭賜謚覺性)悲夫秦人竄跋陀于廬山(跋陀此云覺賢。一日誦習敵餘人一月。自中印土至秦。與羅什論議甚有神異。為僧䂮等謗。逐之往廬山。譯經一百餘卷。七十一而卒)魏后辟玄高於平城(高生而神異。後魏拓跋燾僭據平城。高與太子晃善。晃被讒父疑高。又為崔皓寇謙等譖帝。帝怒縶而殺之。光明至寺。弟子方知。遂請尸欲葬之。高復起備言吉兇而卒。出梁傳)茍非其時。雖聖賢尚致危身之酷。豈止泣麟傷鳳而已哉。故漢文優賢。而賈誼猶謫(漢文仁聖。而賈誼賢才。猶謫長沙而卒)魏武禮士。而孔融就誅(孔融。字文舉。為魏武誅之。融二子八九歲。方弈棋不起。左右曰。父見誅何不起耶。二子曰。豈有覆巢之下。復有完其卯乎。尋
【現代漢語翻譯】 現代漢語譯本： 『讓』（屐令）從宮中出來。皇帝親自送別他說：『真是僧界的傑出人物啊！』看那仁壽、開皇年間，天下太平，也是因為善達到了極致啊。然而楊廣（智）沒有長遠的考慮，對家庭的溺愛也不是好事（臧，是善的意思。家愛指隋煬帝繼承父親的大業，卻不修養美好的品德，沉迷女色以至於亡國敗家）。最終導致隋朝統治不長久。所以我的教義以福慧雙修為根本，缺少任何一個方面還談什麼呢？（隋朝三位皇帝總共統治了三十八年，之後禪讓給了唐朝） 古代有德行的人被授予爵位，有功勞的人得到俸祿，而沙門（沙門，指出家修道的人）甚至有達到卿大夫爵位的。 古代人出生有名、有字，死後有謚號，而沙門甚至有得到侯伯謚號的（男子二十歲行冠禮並取字，字用來表示德行。人死後立謚號，周朝人因為避諱事奉神靈，認為死者的名字最終也要避諱，所以用謚號代替。古代沒有賜紫衣、師號的制度，但有賜謚號的，如定蘭被賜謚號為覺性）。 可悲啊，秦朝人將跋陀（跋陀，意為覺賢。他一天誦習的內容超過別人一個月。從中印度來到秦朝，與鳩摩羅什辯論，非常神奇。被僧䂮等人誹謗，驅逐到廬山，翻譯了一百多卷經書，七十一歲去世）流放到廬山，北魏統治者在高僧玄高居住的平城（玄高出生時就很神奇。後魏拓跋燾僭越佔據平城，玄高與太子拓跋晃關係很好。拓跋晃被讒言所害，他的父親懷疑玄高，再加上崔皓、寇謙之等人的誣陷，皇帝大怒，囚禁並殺害了他。光明照到寺廟，弟子們才知道此事。於是請求收屍安葬，玄高又復活，詳細說明了吉兇之事後才去世。出自《梁傳》）。 如果不是時運不濟，即使是聖賢也會遭受殺身之禍，哪裡僅僅是麒麟被捕獲、鳳凰受傷這樣的悲哀呢？所以漢文帝雖然優待賢才，但賈誼還是被貶謫（漢文帝仁慈聖明，而賈誼是賢才，還是被貶到長沙憂鬱而死），魏武帝禮賢下士，但孔融還是被處死（孔融，字文舉，被魏武帝處死。孔融的兩個兒子八九歲，正在下棋沒有起身。左右的人說：『父親被處死，為什麼不起來呢？』兩個兒子說：『難道有傾覆的鳥巢下，還有完整的鳥蛋嗎？』不久也被殺了）。
【English Translation】 English version: 'Ji Ling' (屐令) was sent out from the palace. The emperor saw him off and said, 'Truly a distinguished figure in the monastic community!' Looking at the era of Renshou and Kaihuang, when the world was at peace, it was also because goodness had reached its peak. However, Emperor Yang (智) did not have long-term considerations, and excessive affection for his family was not a good thing (臧 means goodness. 家愛 refers to Emperor Yang of Sui inheriting his father's great achievements but not cultivating virtuous conduct, indulging in women, and ultimately leading to the downfall of the country). Ultimately, this led to the short reign of the Sui Dynasty. Therefore, my teachings emphasize the equal cultivation of both merit and wisdom. What can be said if either aspect is lacking? (The three emperors of the Sui Dynasty ruled for a total of thirty-eight years before abdicating to the Tang Dynasty). In ancient times, those with virtue were granted titles, and those with merit received salaries. Monks (沙門, referring to those who have left home to cultivate the Way) even reached the rank of high officials. In ancient times, people had names at birth, courtesy names upon adulthood, and posthumous titles after death. Monks even received posthumous titles of marquis or earl (Men received a cap at the age of twenty and took a courtesy name, which was used to express virtue. Posthumous titles were established after death. The people of the Zhou Dynasty avoided serving the spirits, believing that the names of the dead should ultimately be avoided, so they replaced them with posthumous titles. In ancient times, there was no system of bestowing purple robes or monastic titles, but there were posthumous titles, such as Ding Lan being granted the posthumous title of Juexing). Alas, the people of the Qin Dynasty exiled Buddhabhadra (跋陀, meaning Awakened Sage. He recited more in one day than others did in a month. He came from Central India to Qin and debated with Kumarajiva, which was very miraculous. He was slandered by Sengqie and others and exiled to Mount Lu, where he translated more than a hundred volumes of scriptures and died at the age of seventy-one) to Mount Lu, and the rulers of the Northern Wei Dynasty confined the eminent monk Xuan Gao in Pingcheng (Xuan Gao was miraculous from birth. Tuoba Tao of the Later Wei Dynasty usurped and occupied Pingcheng. Xuan Gao had a good relationship with Prince Tuoba Huang. Tuoba Huang was harmed by slander, and his father suspected Xuan Gao. In addition, Cui Hao, Kou Qianzhi, and others falsely accused the emperor, who was furious and imprisoned and killed him. Light shone on the temple, and the disciples only then learned of this. So they requested to collect the body for burial, and Xuan Gao revived and explained the good and bad omens in detail before passing away. From the Biography of Liang). If it were not for bad luck, even sages would suffer the calamity of being killed. Where is there only the sorrow of a qilin being captured or a phoenix being injured? Therefore, although Emperor Wen of Han treated virtuous talents favorably, Jia Yi was still demoted (Emperor Wen of Han was benevolent and wise, and Jia Yi was a virtuous talent, but he was still demoted to Changsha and died in depression), and Emperor Wu of Wei treated scholars with courtesy, but Kong Rong was still executed (Kong Rong, courtesy name Wenju, was executed by Emperor Wu of Wei. Kong Rong's two sons, eight or nine years old, were playing chess and did not get up. The people around them said, 'Your father is being executed, why don't you get up?' The two sons said, 'Can there be intact eggs under an overturned nest?' They were soon killed as well).
俱收而死也)豈非通塞之命懸於時運哉。余嘗適莽蒼之野(莽蒼郊野也)遭鮮風騰馥。為之四顧。得紫芝數本于衰叢之末。而野燒所及莖蓋毀缺。乃擷而玩之(擷胡結反)但顧拙於所庸。日暮置石上而歸。他日登朱門。睹瓊籠之中。巾以文繡。與余之先見者奚異也。但遇不遇也。惜乎人之於人何莫若是哉。
至化第六(明大覺以悲智之心行至極之化)
大聖恭己。萬靈作輔。利見為心。匡救為功。光宅天下者。化(天龍翼奉。釋梵宗師。統三界以居尊。總四生而並化)或作大夫。或作人王(應以宰官小王等現化)洎百工鬻香長者(廣大國有鬻香長者。名優缽羅。善別知一切香。亦知和合一切香法燒涂末等。又知出處。有香名象藏。因龍斗生。若燒一丸。起大香云彌覆王都。於七日中雨細香雨。著身樓閣衣服悉作金色。摩羅耶山有栴檀名牛頭香。若以涂身。設入火坈火不能燒。雪山有香名阿盧那。眾生嗅者離諸染欲)濟海舡師(南方有城。樓閣中有舡師。名婆施羅。在其海上。與百千商人方便開示佛功德法。度脫眾生)苦行外道(都薩羅城善得山。有外道名遍行。為人演說一切世間巧術伎藝。又能調伏九十六種外道。令其舍離所有諸見)戲沙童子(南方自在童子。于名聞國河渚之中。與十千童子聚沙為戲。
【現代漢語翻譯】 現代漢語譯本：難道不是說，人的命運通達與否，取決於時運嗎？我曾經到過一片荒野（莽蒼指郊野），遇到清風吹拂，香氣四溢。我環顧四周，在殘敗的草叢中發現了好幾株紫芝。但是因為野火燒過，紫芝的莖和蓋都殘缺不全。於是我採摘下來把玩，只是覺得自己不善於利用它們。傍晚時分，我把紫芝放在石頭上就回家了。後來有一天，我登上富貴人家的大門，看到精美的籠子里也裝著紫芝，用華麗的絲綢覆蓋著，這和之前我見到的那些紫芝又有什麼區別呢？只不過是遇到了不同的境遇罷了。可惜啊，人與人之間的境遇，不也大多如此嗎？
第六品 至化（闡明偉大的覺悟者以慈悲和智慧之心施行至極的教化）
偉大的聖人恭敬自身，萬物神靈都來輔助他。以利益眾生為心，以匡正救助為功。光輝照耀天下，這就是教化（天龍護衛，釋迦牟尼、梵天是宗師，統領三界而居於尊位，總攝四類眾生而共同教化）。有時化作大夫，有時化作人王（應根據情況化現為宰官、小國王等）。以及各種工匠、賣香人、長者（在廣大的國家裡，有一位賣香的長者，名叫優缽羅（Upala），善於辨別各種香，也知道調和各種香的方法，包括焚燒、塗抹、研磨等。他還知道各種香的產地。有一種香名叫象藏（Elephant Treasure），因龍爭鬥而產生。如果焚燒一丸，就會升起巨大的香云，覆蓋整個王都，在七天之內降下細微的香雨，落在身上、樓閣、衣服上都會變成金色。摩羅耶山（Malaya Mountain）有一種檀香名叫牛頭香（Go-shirsha Chandana），如果塗在身上，即使進入火坑也不會被燒燬。雪山有一種香名叫阿盧那（Aruna），眾生聞到這種香氣就會遠離各種染欲）。渡海的船師（南方有一座城市，樓閣中有一位船師，名叫婆施羅（Boshira），在海上，用方便法門向成百上千的商人開示佛的功德法，從而度脫眾生）。苦行的外道（在都薩羅城（Tusala City）的善得山（Good Obtain Mountain）上，有一位外道名叫遍行（Everywhere Practice），為人演說各種世間的技巧和技藝，又能調伏九十六種外道，使他們捨棄所有的見解）。玩沙子的童子（南方自在童子（Free Boy），在名聞國（Famous Country）的河邊，與一萬個童子一起堆沙子玩耍）。
【English Translation】 English version: Could it not be said that a person's fate, whether prosperous or obstructed, depends on the timing and fortune? I once went to a desolate field (meaning the outskirts), encountered a gentle breeze carrying fragrant scents. I looked around and found several purple Ganoderma mushrooms among the withered grass. However, because of the wildfires, the stems and caps of the mushrooms were damaged. So I picked them and played with them, but I felt I was not good at utilizing them. In the evening, I placed the mushrooms on a stone and went home. Later, one day, I ascended to the gate of a wealthy family and saw purple Ganoderma mushrooms also kept in exquisite cages, covered with gorgeous silk. What difference was there between these and the ones I had seen before? It was only a matter of encountering different circumstances. Alas, isn't the situation between people mostly like this?
Chapter Six: Supreme Transformation (Illustrating how the Greatly Enlightened One performs the ultimate transformation with a heart of compassion and wisdom)
The Great Sage is reverent to himself, and all spirits assist him. He takes benefiting beings as his heart and rectifying and saving as his merit. His light shines upon the world, and this is transformation (The Nagas and Devas protect him, Shakyamuni and Brahma are the masters, governing the Three Realms and residing in the honored position, encompassing the Four Classes of beings and transforming them together). Sometimes he transforms into a minister, sometimes into a king (He should manifest as officials, petty kings, etc., according to the situation). And various artisans, incense sellers, elders (In a vast country, there is an incense seller named Upala, who is skilled at distinguishing all kinds of incense and also knows how to blend various incense, including burning, applying, grinding, etc. He also knows the origin of various incense. There is an incense called Elephant Treasure, which is produced by dragon fights. If one burns a pill of it, a huge cloud of incense will rise, covering the entire capital, and within seven days, a fine rain of incense will fall, turning the body, pavilions, and clothes golden. On Malaya Mountain, there is a sandalwood called Go-shirsha Chandana, which, if applied to the body, will not be burned even if one enters a fire pit. In the Snow Mountains, there is an incense called Aruna, which, when smelled by beings, will cause them to be free from all defilements). The shipmaster who crosses the sea (In a city in the south, there is a shipmaster in a pavilion named Boshira, who, on the sea, uses skillful means to explain the Dharma of the Buddha's merits to hundreds of thousands of merchants, thereby liberating beings). The ascetic heretic (On Good Obtain Mountain in Tusala City, there is a heretic named Everywhere Practice, who expounds various worldly skills and arts to people and can also subdue ninety-six kinds of heretics, causing them to abandon all their views). The child playing in the sand (In the south, the Free Boy, on the riverbank of Famous Country, plays in the sand with ten thousand children).
此童子於一切眾生名一切業名一切諦名皆悉了知)其有益於生民者而無不為也。或悶悶焉示之以樸(悶悶昏愚貌)或察察焉示之以智(察察明達貌)或行行焉示之以勇(行行剛強貌)或衎衎焉示之以和(衎衎和樂貌)而不得求之一致也。不可舍一以求之也。故或噏或辟。或顯或晦。或洼或隆(噏聚也。辟開也。顯明也。晦暗也。洼低深也。隆高顯也)將得之又失之。將依之又違之。其德淵乎其跡渝乎。其表覺乎其影訛乎。其音揚乎其響塞乎。誠莫可徴其微也。是以真道焉可以修身。權道焉可以御化(真道滿教也。不專利已。權道半教也。不能兼濟御攝也)真道不可以暫廢。故混而不滓(在果不增。居因不減。隨常流而不溺處。群萃而不異故也)權道不可以久立。故舍而合道也(設權暫用故不可久立。須歸常道也)而真道終終焉(上終字周圓也。下終字三祇之果。乃是終竟之處。六度萬行之真道。能周圓三祇之果也)權道始始焉(上始字初發也。下始字五戒十善小聖之行等也。佛開此權宜之教。以為初發趣入之始也)如調達行三逆而終得授記。三逆亦有報也(梵云提婆達多。此雲天受。佛之堂弟斛飯王之子。從天神乞得。故常與佛為冤。以石打佛腳損。出佛身血。破和合僧。殺比丘尼。是三逆罪。雖入地獄。靈山會上亦
【現代漢語翻譯】 現代漢語譯本： 這位童子對於一切眾生的名稱、一切行業的名稱、一切真理的名稱都完全瞭解，凡是對百姓有益的事情沒有不做的。有時沉默不語，用質樸來開導他們；有時明察事理，用智慧來開導他們；有時剛強正直，用勇敢來開導他們；有時和樂愉悅，用平和來開導他們，但不能要求他們完全一致。不可以捨棄一方面而只追求另一方面。所以有時吸納，有時開導；有時顯現，有時隱藏；有時低窪，有時高聳（吸是聚集，辟是開導，顯是明顯，晦是暗淡，洼是低而深，隆是高而顯）。想要得到它，卻又失去它；想要依靠它，卻又違背它。它的德行深遠，它的軌跡變化莫測，它的外表顯明，它的影子虛幻，它的聲音洪亮，它的迴響阻塞。確實無法探究它的細微之處。因此，真正的道可以用來修身，權宜的道可以用來治理教化（真道是圓滿的教義，不只利於自己；權道是部分的教義，不能兼顧所有，治理和攝受）。真正的道不可以暫時廢棄，所以混同而不渾濁（在果位上不增加，在因地上不減少，隨順常流而不沉溺，處於人群中而不顯得奇異）。權宜的道不可以長久施行，所以捨棄它而歸於常道（設定權宜之計是暫時使用，所以不可以長久施行，必須迴歸常道）。而真道最終是圓滿的（上面的『終』字是周圓的意思，下面的『終』字是指三大阿僧祇劫的果位，是最終的歸宿之處，六度萬行的真道，能夠圓滿三大阿僧祇劫的果位）。權道最初是開始的（上面的『始』字是最初發起的意思，下面的『始』字是指五戒十善等小乘的修行。佛陀開示這種權宜的教法，作為最初發起趣入的開始）。例如提婆達多（Devadatta，天授，佛陀的堂弟斛飯王之子。從天神乞得）做了三種逆罪，最終也得到了授記，說明三種逆罪也有得到回報的時候（提婆達多，意為『天授』，是佛陀的堂弟，斛飯王之子。因為是從天神那裡求得，所以經常與佛陀作對。他用石頭擊傷佛陀的腳，使佛陀流血，破壞僧團的和合，殺害比丘尼。這是三種逆罪。雖然墮入地獄，但在靈山法會上也得到了授記）。
【English Translation】 English version: This youth is fully aware of the names of all beings, the names of all occupations, and the names of all truths, and there is nothing he does not do that benefits the people. Sometimes he is silent and guides them with simplicity; sometimes he is discerning and guides them with wisdom; sometimes he is upright and guides them with courage; sometimes he is harmonious and guides them with peace, but one cannot demand that they be completely consistent. One cannot abandon one aspect to pursue only the other. Therefore, sometimes he absorbs, sometimes he opens up; sometimes he appears, sometimes he hides; sometimes he is low, sometimes he is high (absorbing is gathering, opening up is guiding, appearing is obvious, hiding is dim, low is low and deep, high is high and obvious). Wanting to obtain it, yet losing it; wanting to rely on it, yet violating it. His virtue is profound, his traces are unpredictable, his appearance is clear, his shadow is illusory, his voice is loud, his echo is blocked. Indeed, it is impossible to explore its subtle aspects. Therefore, the true path can be used to cultivate oneself, and the expedient path can be used to govern and transform (the true path is the complete teaching, not only benefiting oneself; the expedient path is the partial teaching, unable to take care of everything, governing and embracing). The true path cannot be temporarily abandoned, so it is mixed but not turbid (it does not increase in the fruition, it does not decrease in the cause, it follows the constant flow without drowning, it is in the crowd without appearing strange). The expedient path cannot be established for a long time, so it is abandoned and returns to the constant path (setting up expedient measures is for temporary use, so it cannot be established for a long time, it must return to the constant path). And the true path is ultimately complete (the 'ultimate' above means complete, the 'ultimate' below refers to the fruition of three great asamkhya kalpas, which is the ultimate destination, the true path of the six perfections and ten thousand practices, can complete the fruition of three great asamkhya kalpas). The expedient path is initially the beginning (the 'beginning' above means the initial arising, the 'beginning' below refers to the practice of the five precepts and ten virtues, etc., of the Hinayana. The Buddha reveals this expedient teaching as the beginning of the initial arising and entering). For example, Devadatta (Devadatta, 'Heaven-given', the cousin of the Buddha and the son of King Hufan. Obtained from the gods) committed three rebellious acts, but eventually received a prophecy, indicating that the three rebellious acts also have a time to be rewarded (Devadatta, meaning 'Heaven-given', was the Buddha's cousin, the son of King Hufan. Because he was obtained from the gods, he often opposed the Buddha. He injured the Buddha's foot with a stone, causing the Buddha to bleed, destroyed the harmony of the Sangha, and killed a Bhikkhuni. These are the three rebellious acts. Although he fell into hell, he also received a prophecy at the Vulture Peak assembly).
得授記。三逆之報豈徒然哉)聖記顯復歸乎本也。常不輕禮四眾。誠則失儀。但劫濁難化。而聖善用時。寄跡申禮(法華經常不輕菩薩。恒禮四眾而得成佛。應權逐時者。以時多輕慢故。盛行禮敬而化之也)西域優陀延王。與賓頭盧少相厚善(賓頭盧。姓頗羅墮。住摩利山。不入涅槃)王每至賓頭盧。不為之起。左右請王用治法。王曰。事既矣(既已也。前度不起之事已了)須吾后往。異日王至賓頭盧。念欲不起。恐王害己墮于地獄。念欲為起。慮損王福失於國位。俄復裁之。失國之重不甚惡道。起愈不起宜從愈也。乃前逆王七步。王駭其無恒。賓頭盧曰。吾前慮王失位也。今將為我害故不獲其慮也。王曰。吾失國幾何。對曰。后七日當亡國七年矣。北齊僧稠見文宣無將送(文宣高洋都河東。在位十年崩)帝密納邪譖兼之以讖忌黑衣(時有譖文宣云。見王不起有輕君慢主之志。又有讖云。黑衣當王稠著緇衣疑應也)覬異日往以大不敬除之比大駕幸山中。稠出山二十里孤立道側。帝曰嘗他日不吾爾今則然。稠曰。恐身血不凈穢污僧房耳。帝內戁請以身負稠還所止。稠固不受命焉(不受負還之命也)易曰。君子之道。或出或處。或默或語。言隨應變時也(所謂邦有道則智。邦無道則愚。用之則行。舍之則藏也)夫富有天下
【現代漢語翻譯】 現代漢語譯本 得授記（得到佛的預言，將來成佛）。難道三逆（殺父、殺母、殺阿羅漢）的報應是徒勞的嗎？聖人的預言最終還是迴歸到根本（指佛性）。常不輕菩薩禮拜四眾（比丘、比丘尼、優婆塞、優婆夷），如果拘泥於形式，那就失去了禮的真意。只是因為劫濁（末法時期）難以教化，所以聖人善於運用時機，寄託于申禮（表達敬意）。（《法華經》中的常不輕菩薩，總是禮拜四眾而最終成佛，這是應權宜之計，因為當時人們多輕慢他人，所以盛行禮敬來教化他們）。 西域的優陀延王（Udayana，古代印度拘睒彌國的國王），與賓頭盧（Pindola，佛陀的弟子，姓頗羅墮，住在摩利山，不入涅槃）年輕時就相交甚厚。國王每次去拜訪賓頭盧，賓頭盧都不起身迎接他。左右的人請求國王用法律來懲治他。國王說：『事情已經過去了（指之前沒有起身的事情已經過去了），等我以後再去再說吧。』 有一天，國王又去拜訪賓頭盧，心裡想著不起身，又害怕國王因此惱怒而墮入地獄；心裡想著起身，又擔心損害國王的福報而失去王位。猶豫再三，覺得失去王位的罪過，總比墮入惡道的罪過要輕。所以起身比不起身更好，應該聽從更好的選擇。於是向前迎接國王七步。國王驚訝於他的反覆無常。賓頭盧說：『我之前是顧慮國王會失去王位啊，現在將要因為我而受到傷害，所以顧慮不了那麼多了。』國王問：『我會失去多少國土？』賓頭盧回答說：『七天之後將會亡國七年。』 北齊的僧稠（一位有名的僧人）去見文宣帝（北齊皇帝高洋，都城在河東，在位十年駕崩），文宣帝暗中聽信讒言，加上讖語忌諱黑衣（當時有人誣陷僧稠，說他見皇帝不起身，有輕視君主的意圖。又有讖語說『黑衣當王』，僧稠穿著緇衣，被懷疑是應驗了讖語），想找個機會以大不敬的罪名除掉他。等到文宣帝到山中游玩，僧稠在距離山二十里的路邊獨自站立。文宣帝說：『你以前不是這樣的，現在卻這樣。』僧稠說：『恐怕我身體的血不乾淨，會玷污僧房。』文宣帝內心恐懼，請求用自己的身體揹著僧稠回到他住的地方。僧稠堅決不接受他的命令（不接受揹他回去的命令）。 《易經》說：君子的處世之道，或出仕，或隱居，或沉默，或說話，言語隨著情況的變化而變化，這才是順應時勢。（這就是所謂的國家政治清明就施展才智，國家政治黑暗就裝傻，被任用就行事，不被任用就退隱）。擁有天下
【English Translation】 English version He received a prophecy (Buddha's prediction of future Buddhahood). Could the retribution for the three rebellious acts (killing one's father, mother, or an Arhat) be in vain? The sage's prophecy ultimately returns to the root (referring to Buddha-nature). Sadāparibhūta Bodhisattva always bowed to the Four Assemblies (bhikshus, bhikshunis, upasakas, and upasikas). If one adheres to formalities, one loses the true meaning of the rite. It is only because the age of defilement (the degenerate age) is difficult to teach that the sage skillfully uses the opportunity to express reverence. (Sadāparibhūta Bodhisattva in the Lotus Sutra always bowed to the Four Assemblies and eventually attained Buddhahood. This is an expedient measure because people at that time often looked down on others, so he promoted reverence to transform them). King Udayana (king of Kausambi in ancient India) of the Western Regions had a close friendship with Pindola (a disciple of the Buddha, whose surname was Bharadvaja, lived on Mount Malaya, and did not enter Nirvana) from a young age. Whenever the king visited Pindola, Pindola would not rise to greet him. The people around him asked the king to punish him according to the law. The king said, 'The matter has already passed (referring to the previous occasions when he did not rise). I will wait until I visit him again later.' One day, the king visited Pindola again, thinking of not rising, but fearing that the king would be angry and fall into hell; thinking of rising, but worrying about harming the king's merit and losing the throne. After hesitating, he felt that the sin of losing the throne was lighter than the sin of falling into the evil realms. Therefore, rising was better than not rising, and he should follow the better choice. So he went forward to greet the king seven steps. The king was surprised by his fickleness. Pindola said, 'I was previously concerned that the king would lose his throne. Now that I am about to be harmed because of me, I cannot worry about so much.' The king asked, 'How much of my kingdom will I lose?' Pindola replied, 'In seven days, the kingdom will be lost for seven years.' The monk Chou (a famous monk) of the Northern Qi Dynasty went to see Emperor Wenxuan (Emperor Gao Yang of the Northern Qi Dynasty, whose capital was in Hedong, and who died after reigning for ten years). Emperor Wenxuan secretly listened to slander, coupled with prophecies that tabooed black robes (at that time, someone slandered the monk Chou, saying that he did not rise to greet the emperor, intending to despise the monarch. There was also a prophecy that 'the black robe will be king,' and the monk Chou was wearing a black robe, which was suspected to be fulfilling the prophecy), wanting to find an opportunity to get rid of him on the charge of great disrespect. When Emperor Wenxuan went to the mountains to play, the monk Chou stood alone on the roadside twenty miles away from the mountains. Emperor Wenxuan said, 'You were not like this before, but now you are.' The monk Chou said, 'I am afraid that the blood in my body is unclean and will defile the monastery.' Emperor Wenxuan was frightened and asked to carry the monk Chou back to his residence on his own body. The monk Chou firmly refused his order (refused the order to be carried back). The Book of Changes says: The way of the gentleman is to either serve in office or live in seclusion, to be silent or to speak, and to change his words according to the circumstances. This is to adapt to the times. (This is what is meant by using one's talents when the country is well-governed, pretending to be foolish when the country is in darkness, acting when employed, and retiring when not employed). Possessing the world
者。貴有人民者。視行藝。猶雞犬牛馬之類耳。其始以能知時(雞也)能吠守(犬也)能致遠(牛也任重致遠)能代勞(馬也)而悅之。終不以其能而不殺之而不食之而不皮毛用之。故彼慎恃其賞。而懼及其害。尚寡乎吉也。況道德者(此等禽畜雖獲賞愛猶及誅害)若奇禽異獸。為萬井不急之用(井鄉井也九家為井)其或遭一士之所悅。其能久乎。而至德之世(上古之時也)鳥巢可窺麋鹿可羈者。何以殺機微也。後世高其巢遠其人(禽則高巢。獸則遠人。懼殺戮故也)莫得馴狎者。豈不以機之甚乎(如吳季札聘晉。入境嘆曰。暴矣。從者問其故。曰。吾見鳥巢高。或以知暴也)仲尼云。傾巢覆卵鳳皇不至。窮藪竭澤麒麟不至。嫌其害也(惡傷其類也)故賢者不輔。勢善下已(不阿黨而高踞故也)天授其福。人思無競(死生由命。富貴在天。別報所感不妄動矣)夫處於權豪(權勢豪強之士也)鮮有不𢗗已。而務多尚於人者(鮮少也。𢗗習也。務慕也。尚勝也。高貴權豪之士。少有不習念己權豪之勢既習念之而必切求勝尚於人)顧彼門寒援寡。雖負智藝薎之何有(權豪之者于蓬門蓽戶之士。縱使才藝凌雲亦不顧之)想於己不由姑息則必[罩-卓+縜]繳。以罪而毒之(姑息憐憫也。既不憐憫即必別事羅織而加罪戾以害之也
【現代漢語翻譯】 現代漢語譯本： 這些人認為，擁有人民，看待有技藝的人，就像看待雞、狗、牛、馬一樣。起初因為他們能報時（雞），能吠叫守護（狗），能負重致遠（牛，因為能承擔重任而到達遠方），能代替勞作（馬），而喜歡他們。最終也不會因為他們的才能而不殺他們、不吃他們、不剝他們的皮毛來利用。所以他們謹慎地依賴賞賜，又害怕災禍降臨，這樣好的結果尚且很少。更何況是那些有道德的人呢？（這些禽畜雖然獲得賞愛，最終還是難免被殺害）如果把他們比作珍奇的禽鳥異獸，對於國家來說並非急需之物（井是鄉里的單位，九戶人家為一井），或許能遇到一位士人的喜愛，但這樣的情況又能持續多久呢？在至德的時代（上古時期），鳥巢可以窺視，麋鹿可以靠近，為什麼殺機如此微弱呢？後世的人把鳥巢筑得很高，遠離人群（禽鳥就筑高巢，野獸就遠離人，都是因為害怕被殺戮），沒有人能夠馴養親近它們，這難道不是因為殺機太重了嗎？（例如吳國的季札出使晉國，進入晉國國境後感嘆說：『太暴虐了！』隨從問他原因，他說：『我看到鳥巢筑得很高，由此知道晉國的暴虐。』）孔子說：『傾覆鳥巢，打碎鳥蛋，鳳凰就不會來了；掏空水澤，捕盡魚蝦，麒麟就不會來了。』這是因為它們厭惡受到傷害（害怕傷害到它們的同類）。所以賢能的人不依附權勢，甘願處於下位（不結黨營私，不居高位），上天會賜予他們福報，人們也會息滅爭鬥之心（生死由天命，富貴在天，明白因果報應，就不會妄動了）。那些身處權勢豪門的人，很少有不沉溺於自己的權勢，而又極力想勝過別人的（很少有，是說很少有不這樣的。沉溺，是說習慣於。極力，是說羨慕。勝過，是說高過。高貴有權勢的人，很少有不習慣於自己的權勢，既然習慣於這種權勢，就必定會極力追求勝過別人）。顧及那些家境貧寒、沒有依靠的人，即使他們有超群的智慧和才能，又有什麼用呢？（有權勢的人對於出身貧寒的人，即使他們才華橫溢，也不會加以理睬）。想到對自己沒有好處，如果不加以憐憫，就一定會設定陷阱，羅織罪名來毒害他們（姑息是憐憫的意思。既然不憐憫，就一定會另外找事，羅織罪名來加害他們）。
【English Translation】 English version: These people think that having people and viewing those with skills is like viewing chickens, dogs, cattle, and horses. Initially, they are liked because they can tell the time (chickens), can bark and guard (dogs), can carry heavy loads over long distances (cattle, because they can bear heavy responsibilities and reach far), and can replace labor (horses). In the end, they will not refrain from killing them, eating them, or using their skin and fur, even with their abilities. Therefore, they cautiously rely on rewards and fear the arrival of disasters, and even then, good outcomes are rare. How much more so for those with morality? (These birds and animals, although they receive love and rewards, ultimately cannot avoid being killed.) If they are compared to rare birds and exotic animals, they are not urgently needed by the country (a 'jing' is a unit of a village, with nine households forming one 'jing'), and perhaps they may encounter the love of a scholar, but how long can such a situation last? In the era of supreme virtue (ancient times), bird nests could be peered into, and deer could be approached, why was the intention to kill so subtle? Later generations built bird nests very high and stayed far away from people (birds build high nests, and beasts stay away from people, all because they fear being killed), and no one can tame and befriend them. Isn't this because the intention to kill is too strong? (For example, Ji Zha of Wu went on a mission to Jin, and upon entering the territory of Jin, he sighed and said, 'It is too tyrannical!' His followers asked him the reason, and he said, 'I saw that the bird nests were built very high, and from this, I know the tyranny of Jin.') Confucius said, 'If you overturn nests and break eggs, the phoenix will not come; if you drain the ponds and exhaust the fish, the unicorn will not come.' This is because they hate being harmed (afraid of harming their kind). Therefore, virtuous people do not rely on power and are willing to be in a lower position (do not form cliques and do not occupy high positions), Heaven will bestow blessings upon them, and people will extinguish the desire to compete (life and death are determined by fate, wealth and honor are in Heaven, understanding cause and effect, they will not act rashly). Those who are in positions of power and influence rarely do not indulge in their own power and strive to surpass others (rarely, meaning that there are very few who do not do this. Indulge, meaning to be accustomed to. Strive, meaning to admire. Surpass, meaning to be higher than. Noble and powerful people rarely do not get used to their own power, and since they are used to this power, they will definitely strive to surpass others). Considering those who are poor and have no support, even if they have outstanding wisdom and talent, what use is it? (Powerful people do not pay attention to those from poor backgrounds, even if they are talented). Thinking that there is no benefit to themselves, if they do not show compassion, they will definitely set traps and fabricate crimes to poison them (compassion means pity. Since they do not show pity, they will definitely find other things to fabricate crimes to harm them).
)故書曰。世祿之家鮮克由禮(尚書畢命之文。世有祿位之家。少能用禮也)奈何以禮而欲理其介耶。而吏或有志有氣者以殘刻為德。豈知溫渥之惠向使遭虎兕眥睚。亦當以力觸之。何望于怒耶(眥睚怒貌。觸對抵也。豈懼其怒也)昔管蕃殺帛遠(遠字法祖。本姓萬。河內人。少出家。才思俊徹。日誦萬言。張輔愛之。欲命歸俗不允。后與道士管蕃論義。蕃屈譖之於輔。輔殺之。群胡聞之。怒而入秦州。殺輔與蕃也)庾恭戕法慧(法慧。關中人。方宜有戒行。晉康帝建元中止襄陽。不受別請。每乞食。輒赍繩床自隨。一時遇雨。以油帔自覆。雨止不見之。僧法照曰。汝過。去曾傷一雞足。其殃將至。后為征西庾雉恭殺之也)肆怒勇罰一何甚哉。諒亦由彼不自流遁。又不危遜(諒信也。遁逃也。賢者避世。既不能避世之惡。即合便危行遜言。包週身之防。而自取其禍也)凝滯業理故至是也(但凝滯不通。指業報而斷之故也)或以道富則不有己。故被褐節粒。捐形骸如委蛻。固不難其死。安能矯示耶(其間或有道德孤高洞達空有。物我俱喪。于死故無所懼。安能矯飾求生者也)彼蓋不得死之義也(既非匡救教門。又非求道濟物虛趣一死。亦奚以為哉)夫有勇而輕死。有喪我而輕死。于其勇者不愚則仁(勇而死者。或因愚故
【現代漢語翻譯】 因此古書上說：『世代享有祿位的家族，很少能遵循禮法。』（《尚書·畢命》中的話，意思是世代享有祿位的家族，很少能夠遵循禮法。）怎麼能用禮法來治理那些粗野之人呢？而有些官吏，有志氣卻以殘暴苛刻為美德。哪裡知道溫和恩惠的力量？假如讓他們遇到老虎或犀牛發怒，也應當用武力去抵抗，哪裡還會在乎發怒呢？（眥睚是發怒的樣子，觸是對抗的意思，豈是害怕他們發怒呢？） 從前管蕃殺害了帛遠（帛遠，字法祖，本姓萬，河內人。年少出家，才思敏捷，每天能誦讀萬言。張輔喜愛他，想讓他還俗，帛遠不答應。後來與道士管蕃辯論義理，管蕃辯論不過，便在張輔面前誣陷他，張輔就殺害了他。胡人聽到這件事，憤怒地攻入秦州，殺了張輔和管蕃。）庾恭殺害了法慧（法慧，關中人，行為符合戒律。晉康帝建元年間住在襄陽，不接受其他人的邀請。每次乞食，總是帶著繩床。一次遇到下雨，用法油布遮蓋自己，雨停后就不見了。僧人法照說：『你錯了，過去曾經傷了一隻雞的腳，災禍將要降臨。』後來被征西將軍庾雉恭殺害。） 肆意發怒，濫用刑罰，是多麼過分啊！想來也是因為他們不逃避世事，又不謙遜退讓（諒是確實的意思，遁是逃避的意思。賢者避世，既然不能逃避世間的邪惡，就應當謹慎言行，保護自身，卻反而招致禍患。）這是因為思想僵化，執著于表面的道理，所以才導致這樣的結果（只是因為思想僵化不通達，執著于業報來判斷，所以才導致這樣的結果。） 有些人因為追求道義而看輕自身，所以身穿粗布衣，節約糧食，拋棄形體如同丟棄蟬蛻，本來就不怕死，又怎麼會虛偽地求生呢？（這些人中或許有道德高尚，通達空性的人，物我兩忘，對於死亡本來就沒有什麼畏懼，又怎麼會虛偽地求生呢？）他們大概是不懂得死的意義啊（既不是爲了匡扶教門，又不是爲了求道濟世，只是無意義地去死，又有什麼用呢？） 有的人因為勇敢而輕視死亡，有的人因為喪失自我而輕視死亡，對於那些因為勇敢而死的人，如果不是愚蠢就是仁義（因為勇敢而死的人，或許是因為愚蠢的緣故
【English Translation】 Therefore, the ancient book says: 'Families that have enjoyed hereditary stipends rarely follow the rules of propriety.' (From the text of 'Bi Ming' in the 'Book of Documents,' meaning families that have enjoyed hereditary stipends rarely follow the rules of propriety.) How can one govern the unruly with propriety? And some officials, though ambitious, regard cruelty and harshness as virtues. How can they know the power of gentle kindness? If they were to encounter a tiger or rhinoceros in a rage, they would also use force to resist, and would not care about anger. (Ziye is the appearance of anger, and touch is the meaning of resistance, how can they be afraid of their anger?) In the past, Guan Fan killed Bo Yuan (Bo Yuan, styled Fazu, whose original surname was Wan, was from Henan. He became a monk at a young age, and was quick-witted, reciting ten thousand words a day. Zhang Fu loved him and wanted him to return to secular life, but Bo Yuan refused. Later, he debated with the Taoist Guan Fan, and Guan Fan, unable to win the debate, slandered him before Zhang Fu, who then killed him. When the Hu people heard of this, they angrily attacked Qin Province and killed Zhang Fu and Guan Fan.) Yu Gong killed Fa Hui (Fa Hui, from Guanzhong, had conduct that conformed to the precepts. During the Jianyuan period of Emperor Kang of Jin, he lived in Xiangyang and did not accept invitations from others. Every time he begged for food, he always carried a rope bed with him. Once, he encountered rain and covered himself with an oil cloth, and disappeared after the rain stopped. The monk Fazhao said: 'You are wrong, you once injured a chicken's foot, and disaster will come.' Later, he was killed by General Yu Zhigong, who conquered the west.) To vent anger and abuse punishment is so excessive! It is thought that it is because they do not escape from the world, nor are they humble and yielding (Liang means indeed, and Dun means to escape. A wise person avoids the world, and since he cannot escape the evils of the world, he should be careful in his words and deeds to protect himself, but instead invites disaster.) This is because their thinking is rigid and they are attached to superficial principles, which leads to such results (It is only because their thinking is rigid and not enlightened, and they judge based on karma, that such results occur.) Some people despise themselves because they pursue righteousness, so they wear coarse clothes, save food, and abandon their bodies like discarding cicada shells. They are not afraid of death, so how can they hypocritically seek life? (Among these people, there may be those who are morally noble and understand emptiness, forgetting both self and others. They are not afraid of death, so how can they hypocritically seek life?) They probably do not understand the meaning of death (It is neither to support the teachings nor to seek the path to save the world, but to die meaninglessly, what is the use?) Some people despise death because of courage, and some people despise death because of losing themselves. For those who die because of courage, if they are not foolish, they are benevolent (Those who die because of courage may be because of foolishness
而不懼死。或以仁故而勇於死)愚若暴虎憑河(暴虎徒搏也。馮河徒涉也)仁則得義登于明堂(以捍國難而死。則登于明堂)喪我者聖仁也。非故觸死。死至不懼也(悟達生死何必懼。惟業可懼也)昔魏周之際。何嘗有匪躬折檻勇死於義者(漢書。朱云。字子游。魯人。成帝時。張禹為帝師甚尊重。云上書云。愿賜上方斬馬劍。斷佞臣一人頭。以厲其餘上曰。誰也安昌侯張禹。帝怒小臣居下訕上廷辱師傳令御史將下殿。云攀殿檻折辛忌。叩諫乃止。自後魏後周何嘗有此人也)雖靜靄道積之徒空巖殺身。蓋亦自經于溝瀆之流也(靄諫周武沙汰不從。入山刺血書石上。以腸掛樹。出心捧之而卒。論語云。豈若匹夫匹婦之諒也。自經于溝瀆也)平齊之後。慧遠憤惋吒然霹靂之下詞又不婉。辮須逆鱗幾不免害(遠公諫周武幾誤旨而出。后遠竄山林而講涅槃經。至隋文興方出)故賢者能權。聖者知機。雖不貴生亦不可輕死也。稠謂高洋曰。檀越昔為羅剎。但臨水自見。帝從之睹群羅剎。遂不食肉。罷縶鳥獸。禁鮫屠薰辛入市(晉齊說高洋征契丹。先露頭祖身。千里唯食肉飲水。壯氣彌厲。為君之後。祖露形體。傳粉涂黛駱駝牛馬不施鞍勒。男女錯雜徴集。淫妷親看無禮。支解婦女。以鞞為瑟琶。自破人腹。登舍之梁。疾走如地。
【現代漢語翻譯】 現代漢語譯本 而不懼怕死亡。或者因為仁義的緣故而勇敢赴死。)愚蠢的人就像空手搏虎，沒有船隻就想渡河(空手搏虎是白費力氣，沒有船隻渡河是徒勞無功。)有仁德的人就能符合道義，死後名聲顯揚于明堂(爲了捍衛國家危難而死，死後就能名揚于明堂。)喪失我生命的是聖人的仁義，不是故意去觸犯死亡，而是死亡來臨時不懼怕(領悟了生死，又何必懼怕死亡，只有惡業才應該懼怕。)從前魏朝和後周之間，哪裡有像朱云這樣不顧自身安危，折斷殿檻，爲了道義而勇敢赴死的人呢？(《漢書·朱云傳》記載，朱云，字子游，是魯國人。漢成帝時，張禹作為皇帝的老師，非常受尊重。朱云上書說，『希望賜給我一把尚方斬馬劍，斬下一個奸臣的頭，用來警戒其他人。』皇帝問：『是誰？』朱云回答：『是安昌侯張禹。』皇帝大怒，認為小臣在下冒犯在上，在朝廷上羞辱老師，命令御史將他拉下殿。朱云攀住殿檻，將其折斷。辛忌勸諫才停止。自此之後，魏朝和後周哪裡還有這樣的人呢？) 即使像靜靄道積這樣的人，在空曠的山巖中自殺身亡，也只不過是像那些在水溝里自盡的普通人一樣。(靜靄勸諫周武帝不要沙汰僧侶，周武帝不聽，靜靄入山，用刀刺破自己的喉嚨，把腸子掛在樹上，捧出自己的心而死。《論語》說：『難道能像普通男女那樣守小信嗎？他們（自殺）不過是死在小溝小渠之中罷了。』) 平定齊國之後，慧遠憤慨惋惜，言辭像霹靂一樣嚴厲而不委婉，觸犯了皇帝的逆鱗，幾乎免不了災禍。(慧遠勸諫周武帝幾乎觸犯了皇帝的旨意而被殺，後來慧遠逃到山林中講解《涅槃經》，直到隋文帝興起才出來。) 所以賢者能夠權衡利弊，聖人能夠了解時機，雖然不看重生命，但也不可以輕視死亡。稠對高洋說：『檀越您過去是羅剎，只要您在水邊照照自己就能看到了。』高洋聽從了他的話，看到一群羅剎，於是就不再吃肉，停止了束縛鳥獸，禁止了賣魚的人屠殺，禁止了薰辛之物進入市場。(晉朝和北齊時期，有人勸說高洋征討契丹，先是赤身露體，千里之內只吃肉喝水，壯大氣勢。當了皇帝之後，仍然赤身露體，臉上塗脂抹粉，駱駝牛馬不配鞍具，男女混雜在一起，淫亂放蕩，親眼觀看毫無禮儀。肢解婦女，用人皮做成瑟琶，親自剖開人的肚子，登上房舍的屋樑，奔走如履平地。)
【English Translation】 English version And not fear death. Or because of benevolence and righteousness, be brave to die.) The foolish are like recklessly fighting a tiger barehanded, or crossing a river without a boat (Fighting a tiger barehanded is futile, crossing a river without a boat is in vain.) Those with benevolence can conform to righteousness, and their names will be gloriously displayed in the Mingtang (If one dies to defend the country in times of crisis, their name will be glorified in the Mingtang.) It is the benevolence and righteousness of the sages that cause me to lose my life, not deliberately seeking death, but not fearing death when it comes (Having realized the nature of life and death, why fear death? Only evil karma should be feared.) In the past, between the Wei and Later Zhou dynasties, where were there people like Zhu Yun who disregarded their own safety, broke the palace railing, and bravely died for righteousness? (The 'Book of Han, Biography of Zhu Yun' records that Zhu Yun, styled Ziyou, was from the state of Lu. During the reign of Emperor Cheng of Han, Zhang Yu, as the emperor's teacher, was highly respected. Zhu Yun submitted a memorial saying, 'I wish to be granted a Shangfang sword to behead a treacherous minister, to warn others.' The emperor asked, 'Who is it?' Zhu Yun replied, 'It is Marquis Anchang, Zhang Yu.' The emperor was furious, considering that a lowly official was offending his superior and shaming the teacher in court, and ordered the imperial guards to drag him down from the palace. Zhu Yun clung to the palace railing, breaking it. Xin Ji's intercession stopped the proceedings. Since then, where have there been such people in the Wei and Later Zhou dynasties?) Even those like Jing Ai Daoji, who committed suicide in empty mountain caves, are merely like ordinary people who commit suicide in ditches. (Jing Ai advised Emperor Wu of Zhou not to eliminate monks, but Emperor Wu did not listen. Jing Ai entered the mountains, stabbed his throat with a knife, hung his intestines on a tree, and offered his heart before dying. The Analects say, 'How can they be compared to the trustworthiness of ordinary men and women? They (suicide) merely die in small ditches and streams.') After the pacification of Qi, Huiyuan was indignant and regretful, his words were as harsh and unyielding as thunder, offending the emperor's sensibilities, and he almost could not avoid disaster. (Huiyuan's advice to Emperor Wu of Zhou almost violated the emperor's will and resulted in his death. Later, Huiyuan fled to the mountains to lecture on the Nirvana Sutra, and only emerged when Emperor Wen of Sui rose to power.) Therefore, the wise can weigh the advantages and disadvantages, and the sages can understand the timing. Although they do not value life, they should not despise death either. Chou said to Gao Yang, 'Your Majesty, you were formerly a Rakshasa, you only need to look at yourself by the water to see it.' Gao Yang listened to him and saw a group of Rakshasas, so he stopped eating meat, stopped binding birds and beasts, and forbade the sale of fish and the slaughter of animals, and forbade the entry of pungent and spicy things into the market. (During the Jin and Northern Qi dynasties, someone advised Gao Yang to conquer the Khitans, first baring his body, eating only meat and drinking water for thousands of miles, to strengthen his spirit. After becoming emperor, he still bared his body, painted his face with powder, and did not equip camels, cattle, and horses with saddles. Men and women mixed together, indulging in licentiousness, watching without any sense of propriety. He dismembered women, made lutes from human skin, personally cut open people's stomachs, climbed onto the beams of houses, and ran as if on flat ground.)
殺戮不可勝紀。以此觀之。若稱羅剎不謬也)初帝在晉陽。敕人乘駝向寺取經函。使問所在。洋曰。任駝出城。及出奄如夢至一山。山半有佛寺。群沙彌遙曰。高洋馲駝來。便引見一老僧。僧曰。洋作天子如何。日聖明。曰爾來何為。曰取經函。僧曰。洋在寺懶讀經。今北行東頭是也。后帝至谷口木井寺。時有捨身癡人。先不解語。忽謂帝曰。我去爾後來。是夜癡人死。帝亦尋崩于晉陽(有太山道人。帝問之曰。吾得幾年為天子。答得三十年。帝曰。十年十月十日得非三十也。及期果崩)帝愚智不測。委政揚遵彥。而大興寺宇竟日。坐禪禮佛行繞。其疾如風。鄙謂如高洋自符黑讖矣(先是讖稱黑衣作天子。疑禱禪師今北山和尚。意以高洋字聲與羔羊同。即是黑也)先是魏正光已后(先是胡太后臨朝。清河王懌勒兵決事于殿中。改正光元年。人入市者各稅一錢)統內多虞。王役光病。所在編戶相從入道。猥濫彌積。略計寺廟三萬余。僧尼二百萬。至周武克齊。齊承魏后。寺出四千五。眾減三百萬。衛元嵩或以佛法惡賤假剛酷召禍之主托以訕謗。將使滅之。滅而復興。與天下惟新之義也(元嵩。蜀新繁縣人。出家于峨嵋山黑水也。上策二十道。令澄汰無行富僧。置一延平大寺。安四海病弱之徒。其理甚當。唐大宗入冥見之
【現代漢語翻譯】 殺戮的次數多得無法記錄。從這件事來看，如果稱他為羅剎（Rakshasa，惡鬼）也不算錯)當初高洋在晉陽時，命令人騎著駱駝去寺廟取經函，並讓人詢問經函所在之處。高洋說：『任憑駱駝出城。』駱駝出城后，就像做夢一樣到了一座山。山腰有一座佛寺，一群沙彌遠遠地喊道：『高洋的駱駝來了。』便引領他去見一位老僧。老僧問道：『高洋當了天子怎麼樣？』來人回答說：『聖明。』老僧問：『你來這裡做什麼？』來人回答說：『取經函。』老僧說：『高洋在寺廟裡懶得讀經，現在經函就在北邊東頭。』後來高洋到了谷口木井寺。當時有一個捨身癡人，先前不會說話，忽然對高洋說：『我去了，你隨後就來。』當天晚上癡人死了，高洋也很快在晉陽駕崩(有個太山道人，高洋問他說：『我能當幾年天子？』道人回答說：『三十年。』高洋說：『十年十月十日，難道不是三十嗎？』到了期限果然駕崩)高洋的愚蠢和智慧難以預測，他把政事委託給揚遵彥，卻又大興寺宇，整天坐禪、禮佛、繞佛，速度快如風。我認為這就像高洋自己應驗了黑色的預言(先前有預言說黑衣人會當天子，人們懷疑是禱禪師，也就是現在的北山和尚。意思是高洋的字音與羔羊相同，也就是黑色)先前魏正光之後(先前是胡太后臨朝，清河王懌率兵在殿中決事，改年號為正光元年。人們進入市場，每個人都要交稅一錢)境內多有憂患，王役光生病，各地百姓紛紛相隨入道，濫竽充數的情況越來越多。大概統計寺廟有三萬多座，僧尼有兩百萬。到了周武帝攻克齊國，齊國繼承了魏國的制度，寺廟減少到四千五百座，僧眾減少了三百萬。衛元嵩或者認為佛法是邪惡低賤的，假裝剛強殘酷，招致災禍的主人，藉此來誹謗佛法，想要消滅它。消滅之後又復興，這與天下革新的意義相同(衛元嵩，蜀地新繁縣人，在峨嵋山黑水出家。他上了二十道奏策，要求澄汰沒有德行的富僧，設定一所延平大寺，安置四海病弱之人。他的道理非常正確。唐太宗進入陰間見到了他。
【English Translation】 The number of killings is too numerous to record. From this perspective, it would not be wrong to call him a Rakshasa (demon). Initially, when Gao Yang was in Jinyang, he ordered someone to ride a camel to the temple to retrieve the Sutra casket, and asked where it was located. Gao Yang said, 'Let the camel leave the city.' After the camel left the city, it was as if in a dream that it arrived at a mountain. Halfway up the mountain was a Buddhist temple, and a group of Shami (novice monks) shouted from afar, 'Gao Yang's camel is here.' They led him to see an old monk. The monk asked, 'How is Gao Yang doing as the Emperor?' The man replied, 'Wise and enlightened.' The monk asked, 'What are you here for?' The man replied, 'To retrieve the Sutra casket.' The monk said, 'Gao Yang is too lazy to read the Sutras in the temple, now the casket is in the north, at the east end.' Later, Gao Yang arrived at the Muking Temple in Gukou. At that time, there was a self-sacrificing madman who was previously unable to speak, but suddenly said to Gao Yang, 'I am leaving, you will follow soon.' That night, the madman died, and Gao Yang also soon passed away in Jinyang (There was a Taishan Taoist, Gao Yang asked him, 'How many years will I be Emperor?' The Taoist replied, 'Thirty years.' Gao Yang said, 'The tenth day of the tenth month, isn't that thirty?' When the time came, he indeed passed away). Gao Yang's foolishness and wisdom were unpredictable, he entrusted the government to Yang Zunyan, but he also greatly built temples, meditating, worshiping Buddha, and circumambulating all day long, with a speed like the wind. I think this is like Gao Yang himself fulfilling the black prophecy (Previously, there was a prophecy that a man in black would become the Emperor, people suspected it was the Chan Master Dao, who is now the Beishan monk. The meaning is that Gao Yang's name sounds the same as 'lamb', which is black). Previously, after the Wei Zheng Guang era (Previously, Empress Dowager Hu was in power, and Qinghe King Yi led troops to make decisions in the palace, changing the era name to Zheng Guang first year. People entering the market each had to pay a tax of one coin), there were many troubles within the territory, Wang Yiguang fell ill, and people everywhere followed each other into the monastic life, and the situation of unqualified people filling the ranks became more and more serious. It is roughly estimated that there were more than 30,000 temples and 2 million monks and nuns. When Emperor Wu of Zhou conquered Qi, Qi inherited the Wei system, the number of temples was reduced to 4,500, and the number of monks was reduced by 3 million. Wei Yuansong either thought that Buddhism was evil and lowly, pretending to be strong and cruel, a master who invited disaster, using this to slander Buddhism, wanting to eliminate it. After it was eliminated, it was revived, which is the same as the meaning of the renewal of the world (Wei Yuansong, a native of Xinfan County in Shu, became a monk in Heishui, Emei Mountain. He submitted twenty memorials, requesting the purification of wealthy monks without virtue, and the establishment of a Yanping Great Temple to accommodate the sick and weak people of the world. His reasoning was very correct. Emperor Taizong of Tang saw him in the underworld).
在獄。自云於此如第三禪樂也)故唐臨傳云。其人不在三界。經云。示眾有三毒。又見邪見相(法華經也)豈非斯人之徒歟。但至人行權事濟啟權。若終閟而不啟。則狡者效權害實矣。如元嵩則未盡權之術也。宋柸渡海上謫仙也。隱其姓名。時人以乘柸而渡。乃即事呼之也。亦曰度練(或有處呼為度練)古者呼僧曰道士阿練阿尚是也(更有此三名)嘗寓宿于逆旅昧旦(早朝也)竊金像而行。主人奔騎追之。彼徐而不逮(逮及也。奔馬進不及)至孟津浮柸濟河(孟津黃河也)達于京師。衣服弊惡。飲食喜怒俱不節也。荷一蘆篅(篅竹器。如小籠。皆盧竹為之)篅中置一木柸。嘗欲往瓜步(瓜步江淮地名。昔孫鐘種瓜於此也。揚子江上也)津人不為操舟。乃自累足於柸中。眄睞吟詠直濟北岸。嘗一日于廣陵村舍(金陵也)遇八關齋會。置篅于庭中。其家屬將徙之。其重莫能舉。嘗有窺者見四小兒居焉。初偽死於廣陵北巖下。菡萏繞身生於石上。葬後有見在彭城(徐州也)開棺視之。惟靴履獨在(僧著短靿靴謂之富羅)朱虛期(宋人也)使自高麗還。失濟于洲上得度之缽。既至。度曰。我不見此缽已四千年矣(度見缽識之也)梁寶誌飲啖非法。髮長數寸。執一錫掛剪刀及鏡或二三端帛。齊武謂佯狂惑眾(南齊武帝。姓蕭。名
【現代漢語翻譯】 在監獄。（他自稱在這裡如同處於第三禪的快樂之中。）所以唐臨的傳記中說，『這個人不在三界之內。』經書上說，『（菩薩）向大眾示現貪嗔癡三毒，又示現邪見的相貌（出自《法華經》）。』這難道不是這類人嗎？但是，得道之人爲了成事而行方便之法，開啟權宜之門。如果始終封閉而不開啟，那麼狡猾的人就會效仿權宜之法來危害實際。像元嵩那樣，就沒有完全掌握權宜之術。宋柸是渡海的謫仙人，隱瞞了他的姓名。當時的人因為他乘著木杯渡海，就根據這件事稱呼他。也叫度練（有些地方稱呼為度練）。古時候稱呼僧人為道士、阿練、阿尚，就是這些稱呼（還有這三個名字）。他曾經寄宿在旅店裡，在黎明時分（早晨）偷了金像離開。店主人騎馬追趕他，但他走得很慢，沒有被追上（追趕不及）。到達孟津后，他漂浮著木杯渡過黃河（孟津是黃河的渡口），到達京城。他衣衫襤褸，飲食和喜怒都沒有節制。他揹著一個蘆葦編的圓籠（一種竹器，像小籠子，都是用蘆葦做的），籠子里放著一個木杯。他曾經想去瓜步（瓜步是江淮地區的地名，過去孫鐘在這裡種瓜，在揚子江邊上），擺渡的人不給他劃船，他就自己把腳放在木杯裡，看著遠方吟唱著詩歌，直接渡到了北岸。他曾經有一天在廣陵的村舍（金陵），遇到八關齋會，把圓籠放在院子里，那家的家屬想挪動它，卻怎麼也舉不起來。曾經有人偷看，看見裡面有四個小孩。起初，他在廣陵北巖下假裝死去，荷花繞著他的身體，生長在石頭上。安葬后，有人在彭城（徐州）看見了他，打開棺材一看，只有靴子留在裡面（僧人穿的短筒靴子叫做富羅）。朱虛期（宋朝人）出使高麗回來，在洲上丟失了渡練的缽。等到他回來后，渡練說：『我沒有見過這個缽已經四千年了。』（渡練見到缽就認出來了。）梁寶誌飲食不合規矩，頭髮長到幾寸。拿著一根錫杖，掛著剪刀和鏡子，或者兩三段布。齊武帝認為他是裝瘋賣傻，迷惑大眾（南齊武帝，姓蕭，名 蕭衍）。
【English Translation】 In prison. (He himself said that being here was like the joy of the third Dhyana.) Therefore, the biography of Tang Lin says, 'This person is not within the Three Realms.' The scriptures say, '(Bodhisattvas) show the three poisons of greed, hatred, and delusion to the public, and also show the appearance of wrong views (from the Lotus Sutra).' Isn't this one of those people? However, enlightened people use expedient means to accomplish things, opening the door of expediency. If it is always closed and not opened, then cunning people will imitate expedient means to harm reality. Like Yuan Song, he did not fully master the art of expediency. Song Bei was a banished immortal who crossed the sea, concealing his name. People at the time called him that because he crossed the sea on a wooden cup. He is also called Du Lian (in some places, he is called Du Lian). In ancient times, monks were called Daoists, A Lian, and A Shang, which are these titles (there are these three names). He once stayed overnight in an inn and stole a golden statue and left at dawn (early morning). The innkeeper chased him on horseback, but he walked slowly and was not caught (unable to catch up). After arriving at Mengjin, he floated across the Yellow River on a wooden cup (Mengjin is a ferry crossing on the Yellow River) and arrived in the capital. His clothes were ragged, and his diet and emotions were unrestrained. He carried a reed basket (a bamboo utensil, like a small cage, all made of reeds), and in the basket was a wooden cup. He once wanted to go to Guabu (Guabu is a place name in the Jianghuai area, where Sun Zhong used to grow melons, on the banks of the Yangtze River), but the ferrymen would not row for him, so he put his feet in the wooden cup himself, looked into the distance, and chanted poems, crossing directly to the north bank. He once encountered an Eight Precepts Observance gathering in a village house in Guangling (Jinling), and put the basket in the courtyard. The family members wanted to move it, but they couldn't lift it. Someone once peeked and saw four children inside. Initially, he pretended to die under the North Rock of Guangling, and lotuses grew around his body on the stone. After the burial, someone saw him in Pengcheng (Xuzhou), and when they opened the coffin, only boots were left inside (the short boots worn by monks are called Fu Luo). Zhu Xuqi (a person from the Song Dynasty) was returning from a mission to Goryeo and lost Du Lian's bowl on an island. When he returned, Du Lian said, 'I have not seen this bowl for four thousand years.' (Du Lian recognized the bowl when he saw it.) Liang Baozhi's diet was irregular, and his hair grew several inches long. He carried a tin staff, hung scissors and a mirror, or two or three pieces of cloth. Emperor Wu of Qi thought he was feigning madness to confuse the public (Emperor Wu of the Southern Qi Dynasty, surnamed Xiao, named Xiao Yan).
𦣱。字宣遠。道成之子。在位十一年崩。遺詔靈上勿以牲祭。唯餅飯而已。不許出家入道及起塔寺以宅為精舍等也)繫於建康。而志分形游於市上。嘗就人求膾。既飽而去。主人視盆中。魚活如故(志公嘗對梁武食膾。梁武譏嫌之。志公遂遽吐於水。咸見魚如故。唯尾損。至今江陵有膾殘魚也)武帝酷刑。志假其神力。令見高帝于地下受極苦(高帝蕭道成也)由是廢錐刀之害。梁初其跡孔盛。有陳征虜。悉家事志。志為現真形。光相如菩薩像焉。有以觀音為志。今或建之也(即今十一面觀音也)夫十住大士。猶能為作十號之佛(地前初人劫為十住也)況菩薩歟。故或以志為觀音。非必觀音為志也(聖賢權化皆爾。未必唯是觀音)志每造光宅云。輒更于宿曰。吾欲解師子吼。云爲剖析而彈指日。善哉微妙矣。臨終燃一燭。付后閣舍人。帝曰。彼將以後事囑我也。敕厚葬(即梁武天監十四年卒于開善寺也)有史宗者。蓬萊人。麻襦邵碩張奴(四人皆物外之止)皆其類焉。麻襦與佛圖澄相見。酬贈之詞頗為秘奧。時張奴人少見食。而常肌悅冬夏唯一單衣。外國道人僧佉吒神異人也。寓宿長千寺(在楊州)與僧悟同室。夜取寺剎捧之入云然后乃下敕悟勿漏(剎寺塔柱僧佉侃不使悟漏泄於人)後路上見張奴(僧佉見也)忻然笑曰
。吾東見蔡㹠南訊馬生北遇王年(皆隱跡之士也)今欲就柸度。乃與子相見。張奴題槐樹歌曰。濛濛大象內(法界空曠物象浩蕩也)照曜實顯彰(本性靈明恒自照燭)何事昏迷子。縱惑自招殃(本覺之性不能自識。五欲顛墜迷惑招殃。此乃傷悼凡愚不悟之意也)樂處少人往(諸佛之境長垂接引。凡俗愚蒙不肯趣入)苦道若翻囊(淪溺三塗。一失人身。再不可得。猶如水囊)不有松柏志。何用擬風霜(不有堅志。何對眾境。生死風霜到來作何準擬)閑豫紫雲表。長歌出昊蒼(昊蒼天也。此張奴自敘之意也。即閑吟樂道。游泳于天地之間也)澄虛無色水(上善若水澄虛無波。萬境不動識浪元平矣)應見有緣鄉(此方緣盡他方化)歲曜毗漢后(毗輔也。東方朔乃歲星之精下佐漢武帝后君也)辰麗傅殷王(傳說乃傳說星下佐殷王武丁)伊余非二仙(言我非此方朔傳說二仙也)晦跡之九方(九方八方及上也)亦見流俗子。觸眼致酸傷(此二句是傷意也)略謠觀有念。寧曰盡襟章(因有所屬意略為此歌。寧可盡我衿抱之量也)吒酬和有寄。致書(其文未睹)張奴與極度言。莫有解者(劉公嘉話所謂廋詞也)蓋彼神遊于有知之外。而內者不及耳(三界皆所知之境。疑此人是。三界外者。今處三界之內。故不及其言論也)夫飾愚為智易
也。即聾從昧難也(左傳文也)如彼柸度寶誌。貌異心符(蓋君子和而不同也)而中照未嘗愚(而內融真境豈得曰愚)愚者謂之愚(愚不達故謂之愚)遺蹟不炫智。智者謂之智(晦跡內照識者知其智也)惟人心無恒。待境而遷。凡物理守常則耳目不駭(若非顯異則不能回其心識駭其耳目)故於滔滔之際必假託奇行。方以助教(當澆俗滔漫之際則宜設奇行以權化而助教風)其猶風雨雷霆之變革于萬物之情耳(革改也。春雷震而蟄戶開。東風飄而輕冰泮革卦上六云。君子豹變其文蔚也)經稱三密其不在此乎(三密言行心也)然大儒小儒以詩為盜(大儒君子儒。小儒小人儒也。儒者夙夜強學以待問。懷忠信以待舉。力行以取自立有如此者也。今之小儒記片文隻字。茍竊名譽。故謂之盜也)愚緇愚俗以法為盜。故有竊妖容浮怪之言(故有矯詐之士。世稱聖人。遂亦竊效妖容怪服而蠱惑於世。深為濫溢者也)始稱智聖。終則鄙辱(若山果金剛禪之類多矣)但至信者真詐俱進。嘉苗敗於糧莠(嘉苗禾粟也。糧種梁也。莠稗草也。雖糧為莠所雜猶亦稱于嘉粟也)不信者愚聖俱退。和玉混于燕珉(不信之人好惡盡退。故王石俱棄。燕珉石似玉也)耨夫琢匠適足為之悲矣(耨夫耕者。琢匠玉人。糧莠燕珉故為悲之)權貴之門罕有不以甕盎
。窮奇為有道者(盎盆屬貴門。以一類庸僧見其如盆質樸。殊不知內蘊窮奇狡詐之行。便以為有道之者也)尚其心腑混沌鄙容陋行(只以其衣服塵弊言語樸拙。便尚之為道者)始親之。次譽之。彼愚得幸于豪貴。而昧於刑憲。奸回是庸無愚惡而不為也既彰矣。彼自不以瞍為咎。反謂天下為緇者皆莫可也(瘦無目也。自無別識。顧用奸邪之徒。及至乖彰。反責清眾豈不迷哉。炙轂子喻之蠱惑也)用渝齊潔以愚參肖(將此凡庸之類渝濫者齊于清潔之徒。愚濁參雜肖嗣也)曾不知僧有跡窅天府神虛累外。出入死生動寂無方。其至德克至於此者(僧有與天地合德。擺落塵滓。隨往不滯。其至極之德能及此也)僧有器重名揚教宗人范。可望不可邇(可以德望不可情狎)難進而易退(性同云鶴世莫得親也)其高世而至於此者。僧有慈良處意(爰物與樂曰慈。無所幹犯曰良)仁恕克己(周慈布惠曰仁。忖度合度曰恕)讓則自及(謙身約已曰讓)慶則均人(勝事周隆曰慶)其潤物有如此者。至若革囊天仙瓦礫珠璣(革皮也。若見外現質樸謂之革囊瓦礫。而不知內蘊天仙珠璣之行。小珠曰璣)樂猶不笑。義猶不取(樂而笑者情猶動。義而取者欲尚具。非同公叔文子之類)豈以己所不知而臆裁之也(世俗之徒。已自不知僧行。而以胸臆妄度
【現代漢語翻譯】 現代漢語譯本：窮奇之徒，被那些自以為有見識的人（這些人如同井底之蛙，身處富貴之家，卻只看到僧人外表如瓦盆般樸實，殊不知其內心隱藏著窮奇般的狡詐行為，就認為他們是有道之人）所推崇，只因他們心智混沌，鄙陋不堪，行為粗俗（僅僅因為僧人的衣著破舊，言語笨拙，就推崇他們為有道之人）。起初親近他們，然後讚美他們。這些愚蠢的人因得到豪門貴族的寵幸，卻對刑法一無所知，奸詐邪惡，無惡不作，罪行暴露后，他們自己不認為是瞎了眼，反而認為天下所有穿黑衣服的人都不可信（瞎子沒有辨別能力，只任用奸邪之徒，等到事情敗露，反而責怪清白的僧眾，豈不是太糊塗了嗎？這就像《炙轂子》所說的被蠱惑一樣）。他們用平庸之輩來混淆純潔之士，用愚昧之徒來冒充真正的僧人（將這些平庸之輩與清凈之士混為一談，用愚昧之徒來冒充真正的僧人）。他們哪裡知道，僧人有與天地合德的境界，擺脫塵世的束縛，隨緣而行，出入生死，動靜無常，其至高的德行可以達到如此地步（僧人有與天地合德的境界，擺脫塵世的束縛，隨緣而行，不為外物所滯，其至高的德行能夠達到如此地步）。僧人有德高望重，名揚天下，堪為世人師表的，令人敬仰而難以親近（可以敬重其德行，但不可隨意親近），難以接近而容易退隱（其品性如同雲中的鶴，世俗之人難以親近）。他們的高尚品德可以達到如此地步。僧人有慈悲善良，處處為他人著想（給予眾生快樂叫做慈，不侵犯他人叫做良），仁愛寬恕，克制自己（普遍施予恩惠叫做仁，忖度事情合乎法度叫做恕），謙讓則能成就自己（謙虛約束自己叫做讓），喜慶之事則與眾人分享（美好的事情與眾人分享叫做慶），他們潤澤萬物就像這樣。至於那些外表如破舊皮囊，看似瓦礫，實則內藏天仙般的品格，擁有珍珠美玉般德行的人（外表看似粗糙，如同破舊的皮囊和瓦礫，卻不知其內心蘊藏著天仙般的品格和珍珠美玉般的德行，小珠子叫做璣），即使快樂也不輕易顯露笑容，即使是合乎道義的事情也不輕易獲取（因為快樂而輕易顯露笑容，說明情感還在波動；因為合乎道義的事情就輕易獲取，說明慾望還在。這和公叔文子之流是不同的）。怎麼能因為自己不瞭解僧人的行為，就憑空臆斷呢（世俗之人，自己不瞭解僧人的行為，就憑自己的主觀臆斷妄加評判）？ English version: Those of the Qiongqi ilk are esteemed by those who consider themselves knowledgeable (these people are like frogs in a well, living in wealthy families, yet only seeing the monks' outward appearance as simple as earthenware pots, unaware that their hearts conceal the cunning behavior of Qiongqi, and thus consider them to be virtuous). They are esteemed because of their muddled minds, base and crude appearances, and vulgar behavior (merely because the monks' clothing is worn and their speech is clumsy, they esteem them as virtuous). At first, they approach them, then they praise them. These foolish people, favored by wealthy and powerful families, are ignorant of the law, treacherous and evil, committing all kinds of wickedness. After their crimes are exposed, they do not consider themselves blind, but instead believe that all those who wear black robes are untrustworthy (the blind have no ability to distinguish, only employing treacherous people, and when things go wrong, they blame the innocent monks. Isn't this foolish? It's like being bewitched, as described in 'Zhigu Zi'). They use mediocre people to confuse the pure, and use ignorant people to impersonate true monks (mixing these mediocre people with the pure, using ignorant people to impersonate true monks). How can they know that monks have a realm of harmony with heaven and earth, free from the shackles of the world, following fate, entering and leaving life and death, moving and still without constancy, and their supreme virtue can reach such a state (monks have a realm of harmony with heaven and earth, free from the shackles of the world, following fate, unburdened by external things, and their supreme virtue can reach such a state). Monks have high virtue and prestige, famous throughout the world, worthy of being teachers of the world, admirable but difficult to approach (one can respect their virtue, but not casually approach them), difficult to approach and easy to retreat (their character is like a crane in the clouds, difficult for ordinary people to approach). Their noble character can reach such a state. Monks have compassion and kindness, always thinking of others (giving joy to all beings is called compassion, not infringing on others is called kindness), benevolence and forgiveness, restraining themselves (universally bestowing grace is called benevolence, measuring things according to the law is called forgiveness), humility can achieve oneself (humbling oneself and restraining oneself is called humility), and sharing joyous events with everyone (sharing good things with everyone is called celebration), they nourish all things like this. As for those whose outward appearance is like a worn-out leather bag, seemingly rubble, but in fact containing the character of a celestial being, possessing the virtue of pearls and jade (the outward appearance seems rough, like a worn-out leather bag and rubble, but one does not know that their hearts contain the character of a celestial being and the virtue of pearls and jade, small pearls are called ji), even when happy, they do not easily show a smile, even if it is a righteous thing, they do not easily take it (because easily showing a smile when happy shows that emotions are still fluctuating; because easily taking something that is righteous shows that desires are still present. This is different from the likes of Gongshu Wenzi). How can one arbitrarily judge based on what one does not know about the behavior of monks (worldly people, not understanding the behavior of monks themselves, arbitrarily judge based on their own subjective assumptions)?
【English Translation】 Those of the Qiongqi (mythical creature symbolizing cunning and evil) ilk are esteemed by those who consider themselves knowledgeable (those of limited perspective, residing in wealthy families, who mistake a monk's simple exterior for true virtue, unaware of the cunning within). They are esteemed because of their muddled minds, base and crude appearances, and vulgar behavior. At first, they approach them, then they praise them. These foolish people, favored by wealthy and powerful families, are ignorant of the law, treacherous and evil, committing all kinds of wickedness. After their crimes are exposed, they do not consider themselves blind, but instead believe that all those who wear black robes are untrustworthy (like a blind man employing treacherous people, then blaming the innocent when things go wrong). They use mediocre people to confuse the pure, and use ignorant people to impersonate true monks. How can they know that monks have a realm of harmony with heaven and earth, free from the shackles of the world, following fate, entering and leaving life and death, moving and still without constancy, and their supreme virtue can reach such a state? Monks have high virtue and prestige, famous throughout the world, worthy of being teachers of the world, admirable but difficult to approach, difficult to approach and easy to retreat. Their noble character can reach such a state. Monks have compassion and kindness, always thinking of others, benevolence and forgiveness, restraining themselves, humility can achieve oneself, and sharing joyous events with everyone, they nourish all things like this. As for those whose outward appearance is like a worn-out leather bag, seemingly rubble, but in fact containing the character of a celestial being, possessing the virtue of pearls and jade, even when happy, they do not easily show a smile, even if it is a righteous thing, they do not easily take it. How can one arbitrarily judge based on what one does not know about the behavior of monks?
之也)故三苗逆命。夔龍有德(舜時三苗之國。左洞廷。右彭䗍不順。帝命禹征之。一月不服。益請退而修德。七旬而自來。此乃相輔之德也。夔龍舜輔相也)羲和沉湎。天宗無廢(羲氏和氏世掌天地之官。至太康過差不度。沉湎於酒。故命誅之。而誓云。殲厥渠魁脅從罔治意。以三苗羲和喻奸回也。夔龍天宗喻清眾也)夫求人於始義則淑慝可知也(觀其初始有義無義則知其善惡也。淑善也。慝惡也)考情于素行則狂哲可知也(素先也。狂愚也。哲智也)故僑扎之為僧必非調達善星也(僑子產也。扎延陵季子也。苦使良善之士為僧。必不行惡行。調達善星惡比丘)莊跖之為僧必非鹙子菽氏也(莊跖兇賊也。鹙子舍利弗也。菽氏目乾連也)奚為始得僧于莊跖而後責不賢乎。始不知僧有僑扎而前謂無德乎。夫有士君子之器。必有士君子之僧。有臺輿之性。必有臺輿之僧(臺輿賤人)故以仁求僧可必也。以僧求仁難乎必也(以仁行向僧中求之。必可有仁行者。若凡是僧便責其仁行即恐難也)且使安遠妄(道定惠遠)彼必不為妄。真自有餘也。使思顗暴(思大禪師也天臺智者禪師也)彼必不為暴。仁自有餘矣。使佛圖澄慧始妖(圖澄如上。惠始元魏沙門。甚有神異。五十餘年未嘗寢臥。縱行泥塗足不污。世謂白足也)彼必不為
【現代漢語翻譯】 現代漢語譯本 之也)故三苗違抗命令。(舜帝時期，三苗之國，左邊是洞庭湖，右邊是彭蠡湖，不服從管教。舜帝命令禹去征討他們。一個月沒有徵服。益請求退兵，修養德行。七十天後，三苗自己來歸順。這就是互相輔助的德行。夔和龍是舜帝的輔佐大臣) 羲和沉湎於酒。(羲氏和氏世代掌管天地之官。到了太康的時候，行為過分不檢點，沉湎於酒。所以命令誅殺他們。並且發誓說：『誅殺他們的首惡，脅從者不予追究。』這裡用三苗和羲和比喻奸邪之徒。用夔龍和天宗比喻清正之士) 在開始的時候考察一個人是否合乎道義，那麼他的善惡就可以知道了。(觀察一個人最初的行為是否有道義，就可以知道他的善惡。淑是善良，慝是邪惡) 考察一個人平時的行為，那麼他的愚蠢或聰明就可以知道了。(素是平時，狂是愚蠢，哲是聰明) 所以讓像子產和延陵季子這樣的人出家，他們一定不會像提婆達多和善星那樣作惡。(僑是子產，扎是延陵季子。如果讓善良的人出家，他們一定不會做惡事。提婆達多和善星是惡比丘) 難道要先讓像莊蹻這樣的人出家，然後才責怪僧人不賢嗎？難道一開始不知道僧人中有像子產和延陵季子這樣的人，就說僧人沒有德行嗎？ 如果一個人有士君子的器量，那麼他一定會有士君子的行為。如果一個人有臺輿的本性，那麼他一定會有臺輿的行為。(臺輿**) 所以用仁德來要求僧人，是可以做到的。用僧人的身份來要求仁德，恐怕就很難做到了。(用仁德來要求僧人，一定可以找到有仁德的人。如果凡是僧人就要求他們有仁德，恐怕就很難了) 即使讓安遠胡作非爲(道定惠遠)，他也一定不會胡作非爲，因為他本身就有很多真誠。即使讓思顗暴虐(思大禪師，天臺智者禪師)，他也一定不會暴虐，因為他本身就有很多仁德。即使讓佛圖澄和慧始裝神弄鬼(圖澄如上，惠始是元魏時期的沙門，很有神異，五十多年沒有睡覺，即使走在泥濘的道路上，腳也不會臟，世人稱他為白足)，他們也一定不會裝神弄鬼。
【English Translation】 English version Therefore, the San Miao (a tribal alliance during the time of Emperor Shun) defied orders. Kui (a music master) and Long (an official) possessed virtue (During the time of Emperor Shun, the state of San Miao, with Dongting Lake to the left and Pengli Lake to the right, was disobedient. The Emperor ordered Yu to conquer them. After a month of unsuccessful conquest, Yi requested to retreat and cultivate virtue. After seventy days, the San Miao came to submit on their own. This is the virtue of mutual assistance. Kui and Long were assistants to Emperor Shun). Xi and He indulged in wine (The Xi and He clans were hereditary officials in charge of celestial and terrestrial affairs. By the time of Tai Kang, their behavior was excessive and unrestrained, and they indulged in wine. Therefore, an order was given to execute them, and a vow was made: 'Exterminate their ringleaders, and those who were coerced will not be punished.' Here, San Miao and Xi and He are used as metaphors for treacherous individuals. Kui, Long, and Tianzong are used as metaphors for upright individuals). If one examines a person's initial righteousness, their goodness or wickedness can be known (Observing whether a person's initial behavior is righteous or not, one can know their goodness or wickedness. 'Shu' means goodness, and 'Te' means wickedness). If one examines a person's past conduct, their foolishness or wisdom can be known ( 'Su' means past, 'Kuang' means foolishness, and 'Zhe' means wisdom). Therefore, if one were to ordain someone like Qiao Zha (Zichan) or Zha Yanling Jizi as a monk, they would certainly not be like Devadatta or Shanxing (evil monks) (Qiao is Zichan, and Zha is Yanling Jizi. If virtuous individuals are ordained as monks, they will certainly not engage in evil deeds. Devadatta and Shanxing are evil Bhikkhus). Why must one first ordain someone like Zhuang Qiao (a fierce bandit) as a monk before blaming monks for being unvirtuous? Why, from the beginning, not knowing that there are monks like Zichan and Yanling Jizi, say that monks have no virtue? If a person has the qualities of a virtuous gentleman, then they will certainly have the conduct of a virtuous gentleman. If a person has the nature of Taiyu, then they will certainly have the conduct of Taiyu. (Taiyu**) Therefore, seeking monks with benevolence is certainly possible. Seeking benevolence from the mere status of being a monk is difficult to guarantee (Seeking monks with benevolence, one can certainly find benevolent individuals. If one demands benevolence from all monks, it is feared that it will be difficult). Even if one were to allow An Yuan (Dao Ding Huiyuan) to act recklessly, he would certainly not act recklessly, because he inherently has an abundance of sincerity. Even if one were to allow Si Yi (Great Zen Master, Tiantai Zhiyi Zen Master) to be violent, he would certainly not be violent, because he inherently has an abundance of benevolence. Even if one were to allow Fotucheng and Hui Shi to act like demons (Fotucheng as above, Hui Shi was a Shramana of the Northern Wei Dynasty, very miraculous, never sleeping for more than fifty years, and his feet would not get dirty even when walking on muddy roads, and the world called him White Foot), they would certainly not act like demons.
妖。神力自有餘矣。使僧旻智藏佞(僧旻住虎丘山。梁蕭昂禮謁。不與相見。後門而遁。智藏梁武帝撤宮闈之制恣沙門游踐。有司奏御座非沙門宜登。智藏悖然鋸坐。勵色抗聲曰。貧道昔為吳中顧郎。尚不慚御榻云云)彼必不為佞。直自有餘矣。是以。忠孝之門不可使為亂。德行之門不可使為濫。宋文帝飯僧。同眾御于地筵頒食遲。眾疑將旰不食。帝曰。始可中耳。生公曰。白日麗天。天言始中。何得非中。遂取缽便食。舉眾從之。帝大悅(萬乘之君。佛法之主。執去留之柄。有殺活之權。若固守小道而拒之。縱無具廢之禍。得不乖于敬順之道乎。如生公之見深為當矣)斯蓋大人與天地同其德。日月同其明。故言中則中矣。況帝王之力可畏乎。故避焚不俟乎師姆(姆女師也。大夫之妻五十無子者入宮為女師。起坐得之方行已嫁則不待也。宋伯姬遭火待姆不來而燒死。此為執滯也)拯溺豈嫌于捽首(孟子。如人父溺水。子捉頭髮以救之。亦不為過。蓋皆取其權急之宜故也)蝮嚙豈顧乎斷臂(蝮蛇類也。支體豈不愛惜。若遇蛇嚙。懼死故須斷也)護法之理。通於神明(為護法故豈顧小節而已)昔遠公臨終。門人進[蜜-必+(癸-天)]漿俾且慎(俾使也。且謹慎慮有乖違律方)檢律未得而終(無難故依法行)彼克峻於己
【現代漢語翻譯】 現代漢語譯本： 妖妄之人，如果擁有神通之力，那力量自然會有剩餘。假如讓僧旻（Sengmin，人名）和智藏（Zhicang，人名）去諂媚，他們必定不會那樣做，因為他們的正直和能力已經足夠了。因此，忠孝之家的人不能被利用來作亂，有德行的人不能被放縱而為非作歹。宋文帝（Emperor Wen of Song）齋僧，和大家一起坐在地上，分發食物的時間晚了，眾僧懷疑時間太晚可能吃不上飯了。文帝說：『現在才剛到中午。』生公（Sheng Gong，人名）說：『太陽高照，皇上說剛到中午，怎麼會不是中午呢？』於是拿起缽就開始吃飯，大家都跟著他一起吃。文帝非常高興（作為萬乘之君，佛法的護持者，掌握著任免生殺的大權，如果固守小節而拒絕，即使沒有導致廢棄佛法的災禍，恐怕也有違敬順之道。像生公這樣見解深刻才是正確的）。這大概就是大人與天地同其德，與日月同其明，所以說中午就是中午了。更何況帝王的力量是多麼的可畏啊！所以，爲了避免被焚燒，不必等待女師（姆是指女老師，大夫的妻子五十歲沒有兒子，可以入宮擔任女師。起居行動都要合乎規範，已經出嫁的女子則不必。宋伯姬遭遇火災，因為等待女師不來而被燒死，這就是執著于形式）。爲了救起溺水的人，難道還嫌棄拉他的頭髮嗎（孟子說，如果有人父親溺水，兒子拉著他的頭發來救他，也不算過錯。這都是爲了權宜之計）。被毒蛇咬了，難道還會顧惜斷臂嗎（蝮蛇是一種毒蛇，肢體當然是愛惜的，但是如果被蛇咬了，因為害怕死亡，所以必須斷臂）。護持佛法的道理，是通於神明的（爲了護持佛法，難道還顧惜小節嗎）？從前遠公（Yuan Gong，人名）臨終的時候，弟子進獻[蜜-必+(癸-天)]漿，希望他謹慎（希望他謹慎，考慮是否有違背戒律的地方），但是檢查戒律還沒有完成就去世了（沒有災難，所以依法行事）。他能夠嚴格要求自己。
【English Translation】 English version: If a demonic person possesses supernatural powers, that power will naturally be abundant. If you were to ask Sengmin (Sengmin, a person's name) and Zhicang (Zhicang, a person's name) to flatter, they would certainly not do so, because their integrity and ability are already sufficient. Therefore, people from families known for loyalty and filial piety should not be used to create chaos, and people of virtue should not be allowed to indulge in wrongdoing. Emperor Wen of Song (Emperor Wen of Song) offered a vegetarian feast to monks, sitting on the ground with everyone else. The food was distributed late, and the monks suspected it was too late to eat. The Emperor said, 'It's just noon now.' Sheng Gong (Sheng Gong, a person's name) said, 'The sun is shining brightly, and the Emperor says it's noon, how could it not be noon?' So he picked up his bowl and began to eat, and everyone followed him. The Emperor was very pleased (As the ruler of the empire and protector of the Buddha's law, holding the power of appointment and life and death, if he stubbornly adhered to minor details and refused, even if it did not lead to the disaster of abandoning the Buddha's law, it would probably violate the way of respect and obedience. Sheng Gong's profound insight is correct). This is probably because a great man shares the same virtue as heaven and earth, and the same brightness as the sun and moon, so when he says it is noon, then it is noon. Moreover, how formidable is the power of an emperor! Therefore, to avoid being burned, one does not need to wait for the female teacher (Mǔ refers to a female teacher; the wife of a Daifu who is fifty years old and has no children can enter the palace to serve as a female teacher. Her behavior must conform to the norms; a woman who is already married does not need to wait. Bo Ji of Song encountered a fire and was burned to death because she waited for the female teacher to come, which is an attachment to form). To save a drowning person, would one dislike pulling their hair (Mencius said, if someone's father is drowning, and the son pulls his hair to save him, it is not a mistake. These are all for the sake of expediency). If bitten by a viper, would one care about cutting off an arm (A viper is a poisonous snake; of course, one cherishes one's limbs, but if bitten by a snake, because one fears death, one must cut off the arm). The principle of protecting the Dharma is connected to the divine (For the sake of protecting the Dharma, would one care about minor details)? In the past, when Yuan Gong (Yuan Gong, a person's name) was dying, his disciples offered [蜜-必+(癸-天)] syrup, hoping he would be cautious (hoping he would be cautious, considering whether there were any violations of the precepts), but he passed away before the examination of the precepts was completed (there was no disaster, so he acted according to the law). He was able to be strict with himself.
。使人則之無逾。閑一俯一仰有為也(閑法也。己自嚴峻秉持。使後人依法則之而行也)北齊天保中。僧曇顯莫知所來。飲啖同俗。時放言宏遠。上統知其異(法上為僧統故號上統)密與交厚。時遇黃冠陸修。靜自梁奔齊(修靜先在梁毀讟佛教。梁武欲誅之故奔齊。又求試也)敕沙門與靜徒十人對。詔較量優劣。靜徒妖術所祝。沙門衣缽或至飛轉者。祝梁木或至橫豎者。顧沙門不能對。而大言曰。沙門所見一我當見二。帝命上統。統求曇顯。顯醉居會末。眾告曰。某醉焉。上曰。彼稱祭酒。正可醉人能對。遽令掖舉升座既而笑舉一足曰。吾已見一鄉可二乎。靜徒默恥。顯又命取稠禪師衣缽俾彼祝之。終不可動。帝使舉之(舉衣缽也)自一人至五耦(十人也)俱不起。置梁木上祝之亦無驗。靜徒戰忸(戰忸驚慚也)廢術而言曰。佛自稱內內小也。謂我為外外大也。顯應聲曰。天子在內。百官在外。小大安悖哉。齊人由是德乎我也。牛雖瘠猶僨于豚上(瘠瘦也。僨僵也。豚豕也。言牛雖瘦若倒猶可壓于豬上也。言雖大劣猶壓于小。此春秋文。喻晉魯也)何斯不然歟。國初徐世績討河北。饋餫不給。王師且羸。貸糧于寺。而僧曰。常住不可。慧休聞而告之曰。若此舉無功。則國之虞矣。國虞而寺存未之能也。召其徒沮眾告師
【現代漢語翻譯】 現代漢語譯本：使人遵循的法則沒有比這更合適的了。即使是短暫的俯身或仰頭，也都有其目的和意義（閑，指法則。自己嚴格遵守，使後人依法則行事）。北齊天保年間，有位名叫曇顯的和尚，沒人知道他從哪裡來，他的飲食習慣和普通人一樣。他經常發表一些宏大而深遠的言論。僧統（因為擔任僧統的職務，所以被稱為上統）知道他與衆不同，便和他秘密交往，關係密切。當時，有個名叫陸修靜的道士，從南梁投奔北齊（陸修靜先前在梁朝詆譭佛教，梁武帝想殺他，所以他逃到北齊，又想尋求較量）。皇帝下令讓沙門（和尚）與陸修靜及其十個弟子對質，詔令評判優劣。陸修靜的弟子使用妖術，沙門的袈裟和缽盂有時會飛起來或轉動。他們唸咒，梁木有時會橫過來或豎起來。看到沙門無法應對，陸修靜便大言不慚地說：『沙門所見的一個，我應當能見到兩個。』皇帝命令僧統出面。僧統找到曇顯。曇顯當時喝醉了酒，坐在集會的末座。眾人告訴僧統說：『曇顯喝醉了。』僧統說：『他自稱祭酒，正好可以應對那些醉人。』立刻讓人攙扶著他上座。曇顯笑著舉起一隻腳說：『我已經見到一個了，難道還能看到兩個嗎？』陸修靜的弟子們默默感到羞愧。曇顯又讓人取來稠禪師的袈裟和缽盂，讓陸修靜的弟子們唸咒，但始終無法移動。皇帝讓人舉起袈裟和缽盂（舉起袈裟和缽盂）。從一個人到五對（十個人），都無法舉起。把袈裟和缽盂放在梁木上唸咒，也沒有效果。陸修靜的弟子們驚慌慚愧，放棄妖術說：『佛自己說『內』，是小的意思，說我們是『外』，是大的意思。』曇顯應聲回答說：『天子在內，百官在外，大小有什麼悖逆的呢？齊國人因此感謝我。』牛雖然瘦，但仍然能壓在豬的身上（瘠，是瘦的意思。僨，是倒下的意思。豚，是豬的意思。意思是說牛雖然瘦，如果倒下仍然可以壓在豬的身上。意思是說即使是大而劣的，仍然可以壓制小而優的。這是春秋時期的文法，比喻晉國和魯國）。為什麼會不是這樣呢？國家剛建立的時候，徐世績討伐河北，軍糧供應不上，軍隊快要疲憊不堪了，向寺廟借糧。僧人說：『常住的糧食不能借。』慧休聽到后告訴徐世績說：『如果這次行動沒有成功，國家就要有危險了。國家有危險，寺廟也不可能存在。』於是召集他的弟子，阻止眾人告訴軍隊... 現代漢語譯本：使人則之無逾。閑一俯一仰有為也(閑法也。己自嚴峻秉持。使後人依法則之而行也)北齊天保中。僧曇顯莫知所來。飲啖同俗。時放言宏遠。上統知其異(法上為僧統故號上統)密與交厚。時遇黃冠陸修。靜自梁奔齊(修靜先在梁毀讟佛教。梁武欲誅之故奔齊。又求試也)敕沙門與靜徒十人對。詔較量優劣。靜徒妖術所祝。沙門衣缽或至飛轉者。祝梁木或至橫豎者。顧沙門不能對。而大言曰。沙門所見一我當見二。帝命上統。統求曇顯。顯醉居會末。眾告曰。某醉焉。上曰。彼稱祭酒。正可醉人能對。遽令掖舉升座既而笑舉一足曰。吾已見一鄉可二乎。靜徒默恥。顯又命取稠禪師衣缽俾彼祝之。終不可動。帝使舉之(舉衣缽也)自一人至五耦(十人也)俱不起。置梁木上祝之亦無驗。靜徒戰忸(戰忸驚慚也)廢術而言曰。佛自稱內內小也。謂我為外外大也。顯應聲曰。天子在內。百官在外。小大安悖哉。齊人由是德乎我也。牛雖瘠猶僨于豚上(瘠瘦也。僨僵也。豚豕也。言牛雖瘦若倒猶可壓于豬上也。言雖大劣猶壓于小。此春秋文。喻晉魯也)何斯不然歟。國初徐世績討河北。饋餫不給。王師且羸。貸糧于寺。而僧曰。常住不可。慧休聞而告之曰。若此舉無功。則國之虞矣。國虞而寺存未之能也。召其徒沮眾告師
【English Translation】 English version: There is no better rule for people to follow than this. Even a brief bow or raise of the head has its purpose and meaning (閑 means rule. One should strictly adhere to it, so that future generations will act according to the rule). During the Tianbao era of the Northern Qi dynasty, there was a monk named Tan Xian, no one knew where he came from, and his eating habits were the same as ordinary people. He often made grand and far-reaching remarks. The Sangtong (because he held the position of Sangtong, he was called Shangtong) knew that he was different, so he secretly associated with him and had a close relationship. At that time, there was a Taoist named Lu Xiujing, who fled from the Southern Liang to the Northern Qi (Lu Xiujing had previously slandered Buddhism in the Liang dynasty, and Emperor Wu of Liang wanted to kill him, so he fled to the Northern Qi, also seeking a contest). The emperor ordered the Shamen (monks) to confront Lu Xiujing and his ten disciples, and ordered a judgment of their merits. Lu Xiujing's disciples used magic, and the Shamen's kasaya and alms bowls would sometimes fly up or spin around. They chanted spells, and the beams would sometimes turn sideways or stand upright. Seeing that the Shamen could not cope, Lu Xiujing said shamelessly: 'The one that the Shamen sees, I should be able to see two.' The emperor ordered the Sangtong to come forward. The Sangtong found Tan Xian. Tan Xian was drunk at the time, sitting at the end of the assembly. The crowd told the Sangtong: 'Tan Xian is drunk.' The Sangtong said: 'He calls himself a wine master, which is just right to deal with those drunkards.' He immediately had someone help him to the seat. Tan Xian smiled and raised one foot and said: 'I have already seen one, can there be two?' Lu Xiujing's disciples silently felt ashamed. Tan Xian then ordered someone to bring the kasaya and alms bowl of Zen Master Chou, and asked Lu Xiujing's disciples to chant spells, but they could not move it at all. The emperor asked people to lift the kasaya and alms bowl (lift the kasaya and alms bowl). From one person to five pairs (ten people), they could not lift it. Placing the kasaya and alms bowl on the beam and chanting spells also had no effect. Lu Xiujing's disciples were panicked and ashamed, and gave up their magic, saying: 'The Buddha himself says 'inner', which means small, and says that we are 'outer', which means big.' Tan Xian replied: 'The emperor is inside, and the officials are outside. What is wrong with small and big? The people of Qi therefore thank me.' Although the ox is thin, it can still press on the pig (瘠 means thin. 僨 means falling down. 豚 means pig. It means that although the ox is thin, if it falls down, it can still press on the pig. It means that even if it is big and inferior, it can still suppress the small and superior. This is the grammar of the Spring and Autumn period, a metaphor for the states of Jin and Lu). Why wouldn't it be like this? At the beginning of the country, Xu Shiji was conquering Hebei, and the military food supply could not keep up, and the army was about to be exhausted. He borrowed food from the temple. The monks said: 'The food of the Changzhu cannot be borrowed.' Hui Xiu heard this and told Xu Shiji: 'If this action is not successful, the country will be in danger. If the country is in danger, the temple cannot exist either.' So he summoned his disciples to stop the crowd from telling the army... English version: To make people follow it, there is nothing better. Even a single bow or raise of the head has its purpose (閑 means rule. One must strictly adhere to it, so that future generations will act according to the rule). During the Tianbao period of the Northern Qi dynasty, there was a monk named Tan Xian, no one knew where he came from, and his eating habits were the same as ordinary people. He often made grand and far-reaching remarks. The Sangtong (because he held the position of Sangtong, he was called Shangtong) knew that he was different, so he secretly associated with him and had a close relationship. At that time, there was a Taoist named Lu Xiujing, who fled from the Southern Liang to the Northern Qi (Lu Xiujing had previously slandered Buddhism in the Liang dynasty, and Emperor Wu of Liang wanted to kill him, so he fled to the Northern Qi, also seeking a contest). The emperor ordered the Shamen (monks) to confront Lu Xiujing and his ten disciples, and ordered a judgment of their merits. Lu Xiujing's disciples used magic, and the Shamen's kasaya and alms bowls would sometimes fly up or spin around. They chanted spells, and the beams would sometimes turn sideways or stand upright. Seeing that the Shamen could not cope, Lu Xiujing said shamelessly: 'The one that the Shamen sees, I should be able to see two.' The emperor ordered the Sangtong to come forward. The Sangtong found Tan Xian. Tan Xian was drunk at the time, sitting at the end of the assembly. The crowd told the Sangtong: 'Tan Xian is drunk.' The Sangtong said: 'He calls himself a wine master, which is just right to deal with those drunkards.' He immediately had someone help him to the seat. Tan Xian smiled and raised one foot and said: 'I have already seen one, can there be two?' Lu Xiujing's disciples silently felt ashamed. Tan Xian then ordered someone to bring the kasaya and alms bowl of Zen Master Chou, and asked Lu Xiujing's disciples to chant spells, but they could not move it at all. The emperor asked people to lift the kasaya and alms bowl (lift the kasaya and alms bowl). From one person to five pairs (ten people), they could not lift it. Placing the kasaya and alms bowl on the beam and chanting spells also had no effect. Lu Xiujing's disciples were panicked and ashamed, and gave up their magic, saying: 'The Buddha himself says 'inner', which means small, and says that we are 'outer', which means big.' Tan Xian replied: 'The emperor is inside, and the officials are outside. What is wrong with small and big? The people of Qi therefore thank me.' Although the ox is thin, it can still press on the pig (瘠 means thin. 僨 means falling down. 豚 means pig. It means that although the ox is thin, if it falls down, it can still press on the pig. It means that even if it is big and inferior, it can still suppress the small and superior. This is the grammar of the Spring and Autumn period, a metaphor for the states of Jin and Lu). Why wouldn't it be like this? At the beginning of the country, Xu Shiji was conquering Hebei, and the military food supply could not keep up, and the army was about to be exhausted. He borrowed food from the temple. The monks said: 'The food of the Changzhu cannot be borrowed.' Hui Xiu heard this and told Xu Shiji: 'If this action is not successful, the country will be in danger. If the country is in danger, the temple cannot exist either.' So he summoned his disciples to stop the crowd from telling the army...
(召僧眾散告兵師而給散也)發廩賑食。神堯初欲罷釋教。唯河北不被詔。以英公表聞故也(宋乾德四年克蜀。后川軍作亂。王師討全師雄軍食不給。彭州天臺院發眾僧倉廩以濟之。至開寶六年。主上敕倍還。仍別加恩獎也)近世遂州道謙。體貌都偉。善講涅槃。時或以腥膻侑味。道俗甚不相與。謙曰。濟力為講。愿勿嫌也。當盛暑殞。肌膏流浸。芬馥酷烈(酷甚也)沉檀之不若。邦里特申哀敬。故權道也至至也(上至字及也。下至字極也。能及於至極之道也)仲尼云。可與立未可與權(論語文。但可與立事。未可與權道反於常道。先反而後合也)棠棣之華偏其反而(棠棣移也。亦曰郁李。又云車下李樹高三尺。已來二月開花淺紅花稠。眾花先合後開如常道也。此花先開后合喻權道也。初似相反而後合道也)豈不爾思室是遠而(此是權道所喻之詩。豈不爾思賢人為賢人之室遠。此詩未足。下云。末之思也。夫何遠之有。自是不思思即及也)誠不以難乎。故心惟貞一機由俯仰(貞正也。行心存於正一機權之道。則或俯或仰不定也)事實至公用若至私而仁智。觀其益雖違而達也。觀無益當順而守也(不必定執之也)夫厲與西施顰(西施美女也。厲醜女也。顰戚也)所顰是一而厲知其不及。則若勿顰于知之艱矣(西施貌美。
【現代漢語翻譯】 現代漢語譯本 (召集僧眾，分發糧食給士兵，也進行賑災。)打開糧倉賑濟食物。神堯皇帝最初想要廢除佛教，只有河北沒有被詔令影響，因為英公上表陳述的緣故。(宋朝乾德四年攻克蜀地。後來川軍作亂，王師討伐全師雄軍隊時糧食不足，彭州天臺院打開眾僧的糧倉來救濟他們。到了開寶六年，皇上命令加倍償還，另外加以恩賞。)近代遂州的道謙，體貌非常魁梧，擅長講解《涅槃經》。有時用葷腥食物佐餐，僧俗兩界非常不認同。道謙說：『盡力為大家講解，希望不要嫌棄。』當盛夏去世時，肌肉膏脂流淌浸潤，芬芳濃烈，勝過沉香檀香。當地百姓特別表達哀悼敬意。所以說是權宜之道的極致。(上面的『至』字是『及』的意思，下面的『至』字是『極』的意思。能夠達到至極的道。) 仲尼說：『可以和他一起堅守原則，不可以和他一起使用權變。』(出自《論語》。只能和他一起確立事情，不能和他一起使用權變之道，違背常道，先違背而後符合。) 棠棣花盛開，偏偏要反常地(棠棣，移也，也叫郁李，又說車下李樹高三尺，二月開花，淺紅色，花很稠密。眾花先合後開，是常道。這種花先開后合，比喻權道。開始好像相反，後來又符合道。) 難道不是因為思念家室太遠了嗎(這是用權道來比喻的詩。難道不是因為思念賢人，賢人的家室太遠了嗎？這首詩還不夠，下面說：『不是思念啊。』那有什麼遙遠的呢？自己是不思念，思念就到了。) 實在不認為這很難嗎？所以心要純正專一，機變要根據情況而定(貞，是正的意思。行為和心要存在於正道，機權之道，那麼或者俯或者仰，是不定的。) 事實要至公，運用起來好像至私，這就是仁智。觀察它的益處，即使違背常規也能通達。觀察沒有益處，就應當順應常規而堅守(不必一定執著於此)。 如果醜女東施效顰(西施是美女，東施是醜女，顰是皺眉)，她模仿的皺眉和西施是一樣的，但是東施知道自己比不上西施，那麼不如不要皺眉了，因為知道這件事很難(西施貌美。)
【English Translation】 English version (Summoning the monks, distributing food to the soldiers, and also providing disaster relief.) Open the granary to relieve famine. Emperor Shenyao initially wanted to abolish Buddhism, but only Hebei was not affected by the decree, because Duke Ying presented a memorial stating the reasons. (In the fourth year of the QianDe era of the Song Dynasty, Shu was conquered. Later, the Sichuan army rebelled, and when the royal army was fighting Quan Shixiong's army, there was insufficient food. The Tiantai Temple in Pengzhou opened the granaries of the monks to relieve them. By the sixth year of the Kaibao era, the emperor ordered double repayment and additional rewards.) In recent times, Daoqian of Suizhou was very tall and strong, and was good at lecturing on the Nirvana Sutra. Sometimes he used meat and fish to accompany his meals, which the monks and laity did not agree with. Daoqian said, 'I am doing my best to lecture for everyone, I hope you will not dislike it.' When he died in the hot summer, his muscles and fat flowed and soaked, and the fragrance was strong, surpassing sandalwood. The local people expressed special condolences and respect. Therefore, it is the ultimate of expedient means. (The 'zhi' above means 'reaching', and the 'zhi' below means 'extreme'. Able to reach the ultimate path.) Zhongni said, 'You can adhere to principles with him, but you cannot use expediency with him.' (From the Analects. You can only establish things with him, but you cannot use expediency, which violates the normal path, first violates and then conforms.) The flowering pear tree is in full bloom, but it must be abnormally (Tangdi, also called Yuli, also said that the plum tree under the car is three feet high, blooms in February, light red, and the flowers are very dense. The flowers first close and then open, which is the normal path. This flower first opens and then closes, which is a metaphor for expediency. It seems to be the opposite at first, but later it conforms to the path.) Isn't it because the longing for home is too far away? (This is a poem using expediency as a metaphor. Isn't it because the longing for the virtuous, the home of the virtuous is too far away? This poem is not enough, the following says: 'It is not longing.' Then what is far away? One does not long for it, and longing arrives.) Do you really not think this is difficult? Therefore, the heart should be pure and single-minded, and the changes should be based on the situation (Zhen means righteousness. Behavior and heart should exist in the right path, the path of expediency, then either bowing or looking up, is uncertain.) Facts should be perfectly fair, and the application should seem perfectly private, which is benevolence and wisdom. Observe its benefits, and even if it violates the norm, it can be achieved. Observe no benefits, and you should follow the norm and adhere to it (it is not necessary to adhere to it). If the ugly woman Dong Shi imitates Xi Shi's frown (Xi Shi is a beauty, Dong Shi is an ugly woman, and frown is frowning), the frown she imitates is the same as Xi Shi's, but Dong Shi knows that she is not as good as Xi Shi, then it is better not to frown, because knowing this is difficult (Xi Shi is beautiful.)
顰戚而轉艷。東鄰醜女本丑效西施顰戚而轉丑也。此意喻修靜等求試而轉乖也)。
北山錄卷第三 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第四
宗師議第七(議經律論禪各有師承宗祖之道)
柰苑餘波。永平肇流(波羅奈國之苑也。亦云婆羅痆斯國。此云注繞城。以江繞城種于花木。有苑號鹿野。如來常於此說法。後漢明帝永平十年。佛法始流於此。故云肇也)䓗嶺之東暨于流沙。風光漸遠(震旦之西山最高者曰窗嶺。以其窗翠故也)被于中夏。在於漢世。微有經學。禪律未融(融明也。自竺法蘭等創赍四十二章經至。又安清等持經像到。然未曉禪律)人雖落髮。事猶類俗。衣無條葉。食通肴胾。供會齋懺。頗均祠祀(僧無戒律。與俗不異。衣謂袈裟。此云壞色。有三種衣。一僧伽梨。此云合成。割之重合。三長一短也。二郁多羅僧。此云上著衣。最在上者。兩長一短。今七條也。三安陀會。此雲中宿衣。謂近身。即五條也。亦謂執作衣。此乃三衣也。如來皆令割載以為條葉。取象稻田。蓋取出生福慧義。肴胾肉也。均同也)朱士衡為出家首焉(士衡。穎川人。出家后以大法為已任。于洛陽講小品。往往不通。每嘆此經大乘之要而譯理不盡。遂往至於闐。果獲正品
【現代漢語翻譯】 顰戚反而更顯醜陋。東邊的醜女本來就丑，卻效仿西施皺眉，反而更醜了。這個意思比喻那些想通過修飾來掩蓋錯誤，結果反而更糟糕的人。
《北山錄》卷第三 大正藏第 52 冊 No. 2113 《北山錄》
《北山錄》卷第四
宗師議第七（議論經、律、論、禪各有師承宗祖之道）
柰苑的遺風，在永平年間開始流傳（柰苑，即波羅奈國（Varanasi）的苑林，也稱為婆羅痆斯國，意為環繞之城，因為有江河環繞城市，並種植花木。其中有個苑林叫做鹿野苑（Mrigadava），如來佛經常在這裡說法）。從蔥嶺以東到流沙地區，佛法的影響逐漸遠播（震旦（China）以西最高的山叫做蔥嶺（Pamir Mountains），因為山色蔥翠而得名），傳到了中原地區。在漢朝時期，只有少量的經學傳入，禪宗和戒律尚未興盛（興盛，即明朗。自從竺法蘭（Kasyapa Matanga）等人帶來《四十二章經》開始，又有安世高（An Shih Kao）等人攜帶經書和佛像來到中國，但是人們還不瞭解禪宗和戒律）。人們雖然剃度出家，行為卻仍然像世俗之人。僧衣沒有條相，飲食也和平常人一樣食用肉類。供養、法會、齋戒、懺悔等活動，和祭祀活動差不多（僧人沒有戒律約束，和世俗之人沒有區別。僧衣指的是袈裟（Kasaya），意為壞色，有三種衣：一是僧伽梨（Samghati），意為合成，用布割開後重疊縫合，三長一短；二是郁多羅僧（Uttarasanga），意為上衣，穿在最上面，兩長一短，就是現在的七條袈裟；三是安陀會（Antarvasa），意為中宿衣，貼身穿著，就是五條袈裟，也叫執作衣，這就是三衣。如來佛讓僧人將布割開縫製成條狀，取稻田的形象，寓意出生福慧。肴胾指的是肉類。均，相同）。朱士衡（Chu Shih-Heng）是出家的第一人（朱士衡，穎川人，出家后以弘揚佛法為己任，在洛陽講解《小品般若經》，但常常不能理解其中的含義。他常常嘆息這部經是大乘佛教的關鍵，但翻譯的義理不夠詳盡，於是前往于闐（Khotan），果然在那裡獲得了正本）
【English Translation】 'To frown and imitate beauty only results in ugliness.' The ugly woman from the east village was already ugly, but imitating Xi Shi's frown only made her uglier. This analogy illustrates those who try to cover up mistakes with embellishments, only to make things worse.
Beishan Lu, Volume 3 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 4
Chapter 7: Discussions on Masters (Discussing that Sutras, Vinaya, Shastras, and Chan each have their lineages and ancestral paths)
The remaining influence of the Nairanjana Garden began to spread during the Yongping era (The Nairanjana Garden is the garden of the kingdom of Varanasi, also known as the kingdom of Varanasi, meaning 'city surrounded,' because rivers surround the city and flowers and trees are planted. There is a garden called Mrigadava (Deer Park), where the Tathagata (Thus Come One) often preached). From east of the Congling Mountains (Pamir Mountains) to the quicksand region, the influence of Buddhism gradually spread far and wide (The highest mountain west of Zhendan (China) is called the Congling Mountains, named for its lush green color), reaching the Central Plains. During the Han Dynasty, only a small amount of Sutra studies were introduced, and Chan (Zen) and Vinaya (Discipline) had not yet flourished (Flourishing means clear. Since Kasyapa Matanga and others brought the Sutra of Forty-Two Chapters, and An Shih Kao and others brought scriptures and Buddha statues, people did not yet understand Chan and Vinaya). Although people shaved their heads to become monks, their behavior was still like that of ordinary people. The monastic robes did not have the proper strips, and their diet included meat like ordinary people. Offerings, Dharma assemblies, vegetarian fasts, and repentance ceremonies were similar to sacrificial rituals (Monks were not bound by precepts and were no different from ordinary people. The monastic robe refers to the Kasaya, meaning 'impure color,' and there are three types of robes: first, the Samghati, meaning 'assembled,' made by cutting and overlapping cloth, three long and one short; second, the Uttarasanga, meaning 'upper garment,' worn on top, two long and one short, which is the current seven-strip Kasaya; third, the Antarvasa, meaning 'inner garment,' worn close to the body, which is the five-strip Kasaya, also called the working robe, these are the three robes. The Tathagata instructed monks to cut and sew the cloth into strips, taking the image of rice paddies, symbolizing the birth of blessings and wisdom. 'Yaozi' refers to meat. 'Jun' means the same). Chu Shih-Heng was the first to become a monk (Chu Shih-Heng, a native of Yingchuan, took it upon himself to promote Buddhism after becoming a monk. He lectured on the Smaller Perfection of Wisdom Sutra in Luoyang, but often could not understand its meaning. He often lamented that this Sutra was the key to Mahayana Buddhism, but the translated meaning was not detailed enough, so he went to Khotan, where he indeed obtained the original version).
梵本。遣弟子送歸洛陽。于闐小乘白王云。漢地僧以婆羅門書一亂正典。因焚之不損即今放光般若是也)魏初曇柯羅創傳戒法。金牒玉檢五篇七聚(元魏也。佛法入漢。戒律自柯羅始也。波羅夷．謂殘．波逸提．提舍尼．突吉羅五篇也。加偷蘭遮。惡作惡說。是為七聚)繩口體之愆違(繩正也。口過有四。妄言．綺語．兩舌．惡口．身有三種。殺．盜．淫。持戒律能正之使無過也)節服饌之慢易。烈烈乎商飆。悽悽乎寒霜。秩秩乎科條(烈烈威也。悽悽嚴也。秩秩清也。言戒法嚴峻也)不威而肅。不刑而治。神州有沙門。自柯羅始也(漢雖有沙門。而戒律未備)昔漢末安世高。吳康僧會。並遐域之畸人也(世高。安息國王太子。僧會。康居國王太子。所謂方外而不偶人俗者也。莊子云。畸人者畸於人而侔于天也)學究天人之奧。德動鬼神之契(孫皓將禁淫祀及欲毀廢。令張昱詰難會。盡日不能屈也。世高游至䢼亭。湖神乃見因化之而舍惡趣也)至若智參幽運。會如不及(世高知有宿債而兩來酬之也)製作垂文。會或過之(會才辯立言成典也)自是已前師訓未彰(自漢永平至吳赤烏。雖有翻譯未甚流美也)會之墻仞莫有得其門者(子貢云。夫子之墻數仞。得其門者寡)魏世有月支人支謙。受業于支亮。亮受業于支讖。語
曰。天下博知不出三支(本月支國優婆塞漢末游洛。精究成藝。遍通異書。曉六國語。多所探習也)謙為人細長黑瘦。眼白而睛黃。語云支郎。支郎眼中黃。形軀雖細是智囊。漢末避難歸吳。孫權拜為博士。輔東宮與韋曜同列。而吳志不載。史臣之不直也(東宮即太子和也。遭贊而廢。韋曜。字弘嗣好學善屬文。遷太子中庶。后累遷至侍中。修吳史未就。為孫皓所誅)蜀有普曜經。莫究孰為譯者(一卷。入藏見行)夫草昧至言。于忿欲之俗則必鑿枘鋤铻(柄鑿柄也。鋤铻不齊貌。楚詞云。不量鑿而正秉而木破矣如以善而投惡)疑謗紛糾。非神德尊威之賢則無崇功被物。而蜀志不記傳其人者。蓋劉氏將欲反漢。舊物興戎于魏。游玄之教雖弘。元匠之勛未顯。遂使後世集錄者耿然追恨(劉備。承漢獻之末。三分據蜀。北有霸魏之仇。東有孫吳之敵。積穀訓兵。干戈日阻。豈暇弘闡于空寂之教哉。又陳壽蜀志云。諸葛相失在不置史官。是以無文而載矣)晉初竺法護時號焞煌菩薩(高僧竺法護。焞煌人。八歲出家。后往西國。篤志好學。萬里尋師。孫綽方之山巨源。譯正法華等經。晉惠時卒于繩池也)門下有作者七人。其始譯正法華。既定詁訓命康那律講授。諷誦者翕然為美。至羅什世重譯為妙法蓮華。而護所譯稍潛其耀(羅
【現代漢語翻譯】 現代漢語譯本： 他說：『天下廣博的知識沒有超出三支（本月支國優婆塞在漢朝末年遊歷洛陽，精研技藝，通曉各種書籍，精通六國語言，廣泛學習）。支謙為人身材細長，面板黝黑消瘦，眼白多而眼珠發黃。俗語說『支郎，支郎眼中黃，形體雖小卻是智囊』。漢朝末年為避戰亂回到吳國，孫權任命他為博士，在東宮與韋曜同列。但《吳志》卻沒有記載，這是史官的不公正之處（東宮指的是太子孫和，因受讒言而被廢黜。韋曜，字弘嗣，好學善於寫作，升任太子中庶子，后多次陞遷至侍中，修撰《吳史》未完成，被孫皓所殺）。蜀國有《普曜經》，卻沒有人知道是誰翻譯的（共一卷，收入藏經中流通）。在草創時期，至理名言與充滿憤怒和慾望的世俗必然格格不入（柄鑿不合，鋤頭和铻不齊。楚辭說：『不衡量鑿子就硬要安裝把柄，木頭就會破裂，如同用善意去對待邪惡』），猜疑和誹謗紛至沓來。如果不是具有神聖品德和崇高威望的賢人，就無法成就偉大的功業並澤被萬物。但《蜀志》卻沒有記載他的傳記，大概是因為劉氏想要反叛漢朝，舊有的事物會引起對魏國的戰爭。游玄的教義雖然弘揚，但開創者的功勛卻未彰顯，以至於後世的編纂者耿耿於懷（劉備，在漢獻帝末年，佔據蜀地三分天下，北方有曹魏的仇敵，東方有孫吳的敵對勢力，積蓄糧食訓練士兵，戰事不斷，哪裡有空閑來弘揚空寂的佛教呢？而且陳壽的《蜀志》說，諸葛亮最大的失誤在於沒有設定史官，所以沒有文字記載）。晉朝初期，竺法護被當時的人們稱為『焞煌菩薩』（高僧竺法護，是焞煌人，八歲出家，後來前往西域，專心好學，不遠萬里尋訪老師，孫綽將他比作山巨源。翻譯了《正法華經》等經典，晉惠帝時在繩池去世）。門下有七位弟子協助他翻譯，最初翻譯《正法華經》時，確定了翻譯和訓釋，命令康那律講解傳授，誦讀的人都認為很好。到了鳩摩羅什的時代，重新翻譯為《妙法蓮華經》，竺法護所翻譯的就逐漸失去了光彩（鳩摩 羅什。龜茲國人。七歲出家。誦經日千偈。每偈四句。凡三萬二千言。年十三。游諸國。備通眾藝。后至長安。姚興待以國師之禮。令譯經論。凡三百八十四卷。有秦人釋道安。亦一時之杰也。什每出新經。安輒為之序。安卒后。什乃自為之。今正法華經。是護所出。什公所改也)護所出經甚多。世所傳者維摩勒。彌勒。普曜。成具光明。如是比眾經。凡一百六十五部。三百八十四卷。自護已後作者甚眾。而安公最著。次有道立道恒。釋道安。字世龍。常山扶柳人。少好外學。備通墳典。年二十。出家事佛圖澄。澄卒。乃杖錫遊學。初在飛龍山。后居於長安。著經目錄。總括群經。區分部類。使覽者易尋。時人號為彌天釋道安。秦苻堅甚敬重之。凡所出經。安皆為之序。有疑處則反覆詳定。故苻堅常云。安公。室中聖人也。著二教論。以明佛教為宗。后為姚興所逼。卒于長安。立。恒二人。皆安之弟子也(苻堅。十六國時。秦主也。姚興。亦十六國時。後秦主也)自晉涉江。義學尤盛。處士有戴逵。范宣。殷融之徒。皆一時之秀也(戴逵。字安道。譙國人。隱居不仕。博學多才。善鼓琴書畫。著釋疑論。范宣。字子玄。順陽人。少有高名。著正議。殷融。字長源。陳郡人。少有盛名。為吏部尚書。著釋三夷論)逮于江左。沙門則有釋慧遠。廬山之望也(釋慧遠。雁門人。初學儒。后聞道安講般若經。遂感悟出家。安卒后。往廬山。立社唸佛。著沙門不敬王者論。晉主姚興甚重之)凡茲諸賢。皆宗尚玄虛。敷弘大教。雖辭致不同。而歸趣則一也。自茲厥後。作者繼踵。若僧睿。僧肇。僧遷。慧觀之徒。咸稟承先哲。各擅其美焉(僧睿。不詳其人。僧肇。京兆人。著肇論。慧觀。不詳其人。僧遷。亦不詳其人)
【English Translation】 English version: He said: 'The vast knowledge of the world does not exceed the Three Branches (this refers to the Upasaka Zhiqian from the Yuezhi kingdom, who traveled to Luoyang at the end of the Han Dynasty, meticulously studied skills, mastered various books, was proficient in the languages of the Six Kingdoms, and extensively learned). Zhiqian was slender and dark, with more white in his eyes and yellow pupils. There is a saying: 『Zhi Lang, Zhi Lang, yellow in his eyes, though small in stature, he is a treasure trove of wisdom.』 At the end of the Han Dynasty, he returned to the Wu kingdom to avoid war, and Sun Quan appointed him as a Doctor, ranking him alongside Wei Yao in the Eastern Palace. However, the 『Wu Zhi』 does not record this, which is an injustice on the part of the historians (the Eastern Palace refers to Crown Prince Sun He, who was deposed due to slander. Wei Yao, styled Hongsi, was studious and skilled in writing, rising to the position of Middle Secretary to the Crown Prince, and later to Attendant. He was compiling the 『History of Wu』 but was killed by Sun Hao before its completion). In Shu, there is the 『Puyao Sutra,』 but no one knows who translated it (one volume, circulated in the Tripitaka). In the early stages, profound words of truth are bound to clash with customs filled with anger and desire (like a handle not fitting a mortise, or a hoe and a chisel being uneven. The 『Chu Ci』 says: 『If you don't measure the mortise and insist on fitting a handle, the wood will break, like treating evil with kindness』), suspicion and slander will arise. If it were not for a virtuous person with divine virtue and esteemed authority, they would not be able to achieve great accomplishments and benefit all things. However, the 『Shu Zhi』 does not record his biography, probably because the Liu clan wanted to rebel against the Han Dynasty, and old things would provoke war with Wei. Although the teachings of Youxuan were promoted, the merits of the founder were not evident, causing later compilers to feel regret (Liu Bei, at the end of the Han Dynasty, occupied Shu and divided the world into three, with the enemy of Cao Wei in the north and the hostile forces of Sun Wu in the east, accumulating grain and training soldiers, with constant warfare, how could he have the leisure to promote the empty and silent teachings of Buddhism? Moreover, Chen Shou's 『Shu Zhi』 says that Zhuge Liang's greatest mistake was not establishing a historical office, so there is no written record). In the early Jin Dynasty, Dharmaraksha was known as the 『Tunhuang Bodhisattva』 (the eminent monk Dharmaraksha was from Tunhuang, left home at the age of eight, and later went to the Western Regions, dedicated to learning, seeking teachers from afar, Sun Chuo compared him to Shan Juyuan. He translated the 『Saddharma Puṇḍarīka Sūtra』 and other scriptures, and died in Shengchi during the reign of Emperor Hui of Jin). He had seven disciples assisting him in translation. When he first translated the 『Saddharma Puṇḍarīka Sūtra,』 he determined the translation and interpretation, and ordered Kang Nalu to explain and teach it, and those who recited it all thought it was good. In the era of Kumārajīva, it was re-translated as the 『妙法蓮華經 (Myōhō Renge Kyō, Lotus Sutra),』 and Dharmaraksha's translation gradually lost its luster (Kumārajīva was from the kingdom of Kucha. He left home at the age of seven, reciting a thousand gathas a day, each gatha having four lines, totaling 32,000 words. At the age of thirteen, he traveled to various countries, mastering all kinds of arts. Later, he arrived in Chang'an, and Yao Xing treated him with the respect of a national teacher, ordering him to translate scriptures and treatises, totaling 384 volumes. There was also the Qin scholar Shi Dao'an, who was also a prominent figure of the time. Whenever Kumārajīva produced a new scripture, Dao'an would write a preface for it. After Dao'an's death, Kumārajīva wrote it himself. The current 『正法華經 (Saddharma Puṇḍarīka Sūtra)』 was produced by Dharmaraksha and revised by Kumārajīva). Dharmaraksha produced many scriptures, and those that are widely circulated include the 『維摩勒 (Vimalakirti Sutra),』 『彌勒 (Maitreya Sutra),』 『普曜 (Puyao Sutra),』 『成具光明 (Sarvārthasiddha Sutra),』 and many other scriptures, totaling 165 parts and 384 volumes. After Dharmaraksha, many authors emerged, with Dao'an being the most prominent, followed by Dao Li and Dao Heng. Shi Dao'an, styled Shilong, was from Fuliu in Changshan. He was fond of external learning from a young age, mastering various classics. At the age of twenty, he left home to serve Fotucheng. After Fotucheng's death, he traveled around with a staff, initially staying at Feilong Mountain, and later residing in Chang'an. He wrote a catalog of scriptures, summarizing all the scriptures and dividing them into categories, making it easy for readers to find them. People at the time called him Mitian Shi Dao'an. Fu Jian of Qin greatly respected him. Dao'an wrote prefaces for all the scriptures that were produced, and repeatedly reviewed and revised any doubtful points. Therefore, Fu Jian often said, 『Dao'an is a sage in the room.』 He wrote the 『二教論 (Two Teachings Treatise)』 to clarify that Buddhism is the main teaching. Later, he was forced by Yao Xing and died in Chang'an. Li and Heng were both disciples of Dao'an (Fu Jian was the ruler of Qin during the Sixteen Kingdoms period. Yao Xing was also the ruler of Later Qin during the Sixteen Kingdoms period). Since the Jin Dynasty crossed the river, the study of Buddhist doctrines has become particularly prosperous. Recluses such as Dai Kui, Fan Xuan, and Yin Rong were all outstanding figures of the time (Dai Kui, styled Andao, was from Qiao, lived in seclusion and did not serve as an official, was learned and talented, and was good at playing the qin, calligraphy, and painting. He wrote the 『釋疑論 (Resolving Doubts Treatise).』 Fan Xuan, styled Zixuan, was from Shunyang, and had a high reputation from a young age. He wrote the 『正議 (Correct Discussions).』 Yin Rong, styled Changyuan, was from Chen, and had a great reputation from a young age. He served as the Minister of Personnel and wrote the 『釋三夷論 (Explaining the Three Yi Treatise)』). During the Jiangzuo period, the monk Shi Huiyuan was the hope of Lushan (Shi Huiyuan was from Yanmen. He initially studied Confucianism, but after hearing Dao'an lecture on the Prajna Sutra, he was inspired to leave home. After Dao'an's death, he went to Lushan and established a society to practice mindfulness of the Buddha. He wrote the 『沙門不敬王者論 (A Monk Does Not Bow to the Ruler Treatise).』 Yao Xing of Jin greatly respected him). All these virtuous people advocated profound emptiness and promoted the great teachings. Although their expressions differed, their ultimate goal was the same. Since then, authors have continued to emerge, such as Sengrui, Sengzhao, Sengqian, and Hui Guan, who all inherited the wisdom of their predecessors and each excelled in their own way (Sengrui, details unknown. Sengzhao, from Jingzhao, wrote the 『肇論 (Zhao Lun).』 Hui Guan, details unknown. Sengqian, details also unknown).
什弘始年于逍遙園重譯。於世盛行正法華稍歇。今在藏內)蓋睹大輅者。不以椎輪為貴也(文選云。椎輪為大輅之始。大輅寧有于椎輪之質。增冰為積水所成。積水增微于曾冰之凜。椎輪古棧車也。大輅玉輅也。得華忘樸之義)護門法乘(竺法乘。依法護為沙彌。幼而神悟玄鑒過人。有詐投護。急求錢二十萬。護未苔。乘年十三在師側。即語云。和尚已相許前人。果非求財者。將觀護之道德也)才慧俊拔。孫綽方諸王浚沖。以皆少有機悟之鑑也(王戎。字浚沖。太源人。渾之子。與阮籍友少之二十歲。相得如時輩。每至某家輒之戎室。謂其父曰。浚中清尚非鄉倫也。與鄉語不如阿戎矣)竺法雅(河間人。擬正有庶少善外學。長達佛經。才思俊贍。時賢企慕。兼善著述)康法朗(中山人。善戒節西遊諸國還)以經中義類擬議儒書。為生解之例。謂之格義以訓門學。嘗與道安法汏講談諸經。皆妙盡其要。朗門人令韶每入定。數日不起。朗終刻木為像。如事生之禮。帛法祖風神之秀也。于王導則以簡率于下望之則莊敬以為王公風道斯言卞令軌度格物故也(帛遠。字法祖。本姓萬。河內人。才思俊徹敏朗絕倫。日誦萬言。值晉亂將遁隴右。秦州刺史張輔重之。欲令反服不從遂殺之。蕃漢追悼。孫綽道賢論方之嵇康也)祖弟法祚
【現代漢語翻譯】 現代漢語譯本 什弘始年間，在逍遙園重新翻譯（此指鳩摩羅什在弘始年間于逍遙園重譯佛經）。當時世間盛行《正法華經》，其他佛經稍顯沉寂。如今這些經典都儲存在藏經中。大概瞭解了大車（指佛法）的人，就不會覺得簡陋的輪子（指早期的佛法）有什麼珍貴了。（《文選》中說，簡陋的輪子是大車的開端，難道大車還具備簡陋輪子的本質嗎？冰是由積水形成的，積水增加的寒冷程度比得上冰嗎？簡陋的輪子指的是古代的棧車，大車指的是玉輅。這是得到了精華而忘記了樸素的道理。） 護門法乘（竺法乘，依靠竺法護出家為沙彌。從小就神悟，玄妙的見識超過常人。有人假裝投靠竺法護，急需二十萬錢。竺法護還沒答應，竺法乘當時十三歲，在師父身邊，就說：『和尚已經答應了前面那個人，那個人果真不是來求財的，而是來觀察竺法護的道德的。』）才華智慧出衆，孫綽將他比作王浚沖，因為他們都年少時就具有敏銳的鑑賞力。（王戎，字浚沖，太原人，王渾的兒子。與阮籍是朋友，年齡相差二十歲，彼此相處如同同輩。每次到某人家中，阮籍總是先到王戎的房間。王戎的父親說：『浚沖清高灑脫，不合羣俗。我和鄉里人說話，不如和阿戎說話。』） 竺法雅（河間人，擬議正事時很少有差錯，從小就擅長外學，長大后精通佛經。才思敏捷，當時的賢士都仰慕他，並且擅長著述。）康法朗（中山人，精通戒律，遊歷西域各國后返回。）他們用經書中的義理來比擬儒家典籍，作為講解佛經的例子，稱之為『格義』，用來教導門徒。曾經與道安、法汏一起講談各種佛經，都能精妙地闡述其中的要義。康法朗的門人令韶每次入定，都能持續數日不起。康法朗去世后，人們雕刻木像，像對待活人一樣祭祀他。帛法祖風度神采秀美。王導認為他簡率，但下屬仰望他時卻覺得他莊重恭敬，認為他具有王公的風範和道德，這些話可以作為卞令衡量事物、端正行為的準則。（帛遠，字法祖，本姓萬，河內人。才思敏捷，聰慧過人，每天能誦讀萬字。遇到晉朝的戰亂，將要逃往隴右，秦州刺史張輔器重他，想要讓他還俗，帛遠不從，於是張輔殺了他。漢人和胡人都追悼他。孫綽在《道賢論》中將他比作嵇康。）祖弟法祚。
【English Translation】 English version Translated again at Xiaoyao Garden in the Hongshi years (referring to Kumārajīva's re-translation of Buddhist scriptures at Xiaoyao Garden during the Hongshi years). At that time, the Saddharma-puṇḍarīka-sūtra (The Lotus Sutra) was prevalent in the world, and other Buddhist scriptures were somewhat eclipsed. Now these scriptures are preserved in the Tripiṭaka. Those who understand the great vehicle (mahāyāna, referring to the Buddha's teachings) do not value the simple wheel (prākṛta-cakra, referring to the early teachings). (The Wen Xuan says, 'The simple wheel is the beginning of the great vehicle, but does the great vehicle possess the essence of the simple wheel? Ice is formed from accumulated water, but does the coldness of accumulated water compare to that of ice?' The simple wheel refers to the ancient cart, and the great vehicle refers to the jade carriage. This is the principle of forgetting simplicity after obtaining the essence.) Dharma-rakṣa (Dharmarakṣa, relied on Dharma-rakṣa to become a śrāmaṇera (novice monk). From a young age, he had divine enlightenment, and his profound insights surpassed ordinary people. Someone pretended to seek refuge with Dharma-rakṣa, urgently needing 200,000 coins. Before Dharma-rakṣa could agree, Dharma-rakṣa, who was thirteen years old at the time and by his teacher's side, said, 'The upādhyāya (teacher) has already agreed to the previous person. That person is truly not seeking wealth but is observing Dharma-rakṣa's morality.') His talent and wisdom were outstanding. Sun Chuo compared him to Wang Junchong because they both had keen discernment from a young age. (Wang Rong, zi (style name) Junchong, was from Taiyuan, the son of Wang Hun. He was friends with Ruan Ji, who was twenty years older than him, and they got along like peers. Whenever Ruan Ji visited someone's house, he would always go to Wang Rong's room first. Wang Rong's father said, 'Junchong is pure and detached, not conforming to the customs of the village. When I speak with the villagers, it is not as good as speaking with A Rong.') Zhu Fayǎ (from Hejian, rarely made mistakes when deliberating on important matters, and from a young age, he excelled in external studies. As he grew older, he became proficient in Buddhist scriptures. His talent and thinking were quick, and the scholars of the time admired him, and he was also good at writing.) Kang Falang (from Zhongshan, was proficient in the precepts and returned after traveling to various Western Regions.) They used the meanings in the scriptures to compare with Confucian classics as examples for explaining Buddhist scriptures, calling it 'Geyi' (matching meanings), which was used to teach disciples. He once lectured on various scriptures with Dao'an and Fa Tai, and they could all exquisitely explain the essential points. Kang Falang's disciple, Ling Shao, would remain in samādhi (meditative absorption) for several days each time. After Kang Falang passed away, people carved wooden statues and worshiped him as if he were alive. Bo Fazǔ's demeanor and spirit were beautiful and outstanding. Wang Dao thought he was simple, but when subordinates looked up to him, they felt he was dignified and respectful, believing that he had the demeanor and morality of a prince. These words can be used as Bian Ling's standard for measuring things and correcting behavior. (Bo Yuan, zi (style name) Fazǔ, originally surnamed Wan, was from Henan. His talent and thinking were quick, and he was exceptionally intelligent. He could recite ten thousand words a day. When he encountered the chaos of the Jin Dynasty, he was about to flee to Longyou. Zhang Fu, the governor of Qinzhou, valued him and wanted him to return to secular life, but Bo Yuan refused, so Zhang Fu killed him. Both Han and Hu people mourned him. Sun Chuo compared him to Ji Kang in Dao Xian Lun.) Zudi (paternal cousin) Fazuo.
。德行沖允。實祖之季也(祚亦有少譽被博士徴不就。二十五出家。洞明佛理梁州刺史張光。以祚兄不肯反服輔殺之。光又逼之祚。亦堅志不從。亦為光所害)帛高座卓朗之杰也(帛尸梨蜜多羅。吉交。國人時呼為高座。以其善說法故。本國王之子讓位出家。于東晉譯藥師等經)王導謂之曰。外國有君一人而已。尸梨蜜笑曰。若使貧道只如檀越為今日。豈得遊歷至此(晉咸康中卒。春秋八十餘。葬石子岡。岡在吳後起寺焉)支遁常遣人就竺潛買剡𡵙山側沃洲小嶺(支遁。字道林。姓關氏。陳留人。幼有神俊聰明秀徹。王蒙甚重之。後於沃州小嶺立寺。晚出山陰講維摩經。許詢為都講也)潛曰。欲來輒給。豈聞巢許買山而隱(竺潛。字法深。姓王。晉大將軍敦之弟。事忠州劉元真為師。元真有才譽。后隱剡山當世追蹤問道者也)遁后與高麗道人書曰。上座竺法深。忠州劉公之弟子。體性貞峙。道俗綸綜。往在京邑。維持法網。內外具瞻。弘道之匠也。頃以道業靖濟不耐塵俗。考室山澤。修德就閑。今在縣之𡵙山。率合同游。論道說義。高棲浩然。遐邇有。詠孫綽以潛比劉伯倫。謂曠大之體同焉。時𡵙山竺法友從深受阿毗曇(一百卷)一宿便誦。深曰。經目則誦見稱昔人。若能仁更興大晉者。必取汝為五百之一人矣(法友
【現代漢語翻譯】 現代漢語譯本 德行高尚純粹，確實是實祖（Śīlāditya，戒日王）的後代。（Zuo，祚，也略有名聲，被征為博士，但他沒有就任。二十五歲出家，精通佛理。梁州刺史張光，因為Zuo的哥哥不肯反叛，反而輔佐朝廷而被殺害。張光又逼迫Zuo，Zuo也堅決不從，也被張光所殺害。）
帛高座（Bó Gāozuò）是卓越不凡的人才。（帛尸梨蜜多羅（Śrīmitra），是吉交（Gijja）國人，當時人們稱他為高座，因為他善於說法。他原本是國王的兒子，讓位出家，在東晉翻譯了《藥師經》等經典。）
王導對他說：『外國只有你一個君主而已。』尸梨蜜（Śrīmitra）笑著說：『如果貧道像你一樣只為今天考慮，怎麼能遊歷到這裡呢？』（晉咸康年間去世，享年八十多歲，葬在石子岡。岡在吳地，後來在那裡建了寺廟。）
支遁（Zhī Dùn）常常派人去竺潛（Zhú Qián）那裡購買剡縣（Shàn xiàn）𡵙山（Yù shān）旁沃洲（Wòzhōu）的小嶺。（支遁，字道林，姓關，是陳留人。從小就聰明過人，王蒙非常器重他。後來在沃洲小嶺建立了寺廟，晚年在山陰講解《維摩經》，許詢擔任都講。）
竺潛說：『想來就給，難道沒聽說過巢父（Cháofù）和許由（Xǔ Yóu）買山隱居嗎？』（竺潛，字法深，姓王，是晉朝大將軍王敦的弟弟。跟隨忠州劉元真為師，劉元真很有才華和名望，後來隱居剡山，當時的人都追隨他問道。）
支遁後來與高麗道人寫信說：『上座竺法深，是忠州劉公的弟子，品性貞正堅定，在道俗兩界都有很高的聲望。過去在京城，維護佛法，內外兼顧，是弘揚佛法的棟樑之才。近來因為道業已經成就，不耐煩塵世的喧囂，所以在山澤中考察居所，修養德行，追求閒適。現在在縣的𡵙山，率領同道之人，論道說法，高尚地隱居，遠近聞名。』孫綽（Sūn Chuò）將竺潛比作劉伯倫（Liú Bólún），認為他們曠達的體性相同。當時𡵙山的竺法友（Zhú Fǎyǒu）從竺潛那裡深受《阿毗曇》（Abhidharma，論藏，一百卷），一晚上就背誦下來。竺潛說：『看過一遍就能背誦，這在古人中也很少見。如果釋迦牟尼（Śākyamuni）再次興起于大晉，一定會選取你作為五百羅漢之一。』（法友） English version His virtue was profound and pure, truly a descendant of Śīlāditya (the king of precepts). (Zuo also had a little reputation and was recruited as a doctor, but he did not take office. He became a monk at the age of twenty-five and was well versed in Buddhist principles. Zhang Guang, the governor of Liangzhou, killed Zuo's brother because he refused to rebel and instead assisted the court. Zhang Guang also forced Zuo, but Zuo firmly refused and was also killed by Zhang Guang.)
Bó Gāozuò was an outstanding talent. (Śrīmitra was a native of Gijja. People at that time called him Gāozuò because he was good at preaching. He was originally the son of the king, abdicated the throne and became a monk, and translated the Bhaisajyaguru Sutra and other scriptures in the Eastern Jin Dynasty.)
Wang Dao said to him: 'You are the only monarch in a foreign country.' Śrīmitra smiled and said, 'If this poor monk only considered today like you, how could I have traveled here?' (He died during the Xiankang period of the Jin Dynasty at the age of eighty and was buried in Shizi Gang. Gang was in Wu, and a temple was built there later.)
Zhi Dun often sent people to Zhu Qian to buy a small ridge in Wozhou next to Yushan in Shan County. (Zhi Dun, styled Daolin, was from the Guan family in Chenliu. He was intelligent and outstanding from an early age, and Wang Meng valued him very much. Later, he built a temple in Xiaoling, Wozhou. In his later years, he lectured on the Vimalakirti Sutra in Shanyin, and Xu Xun served as the chief lecturer.)
Zhu Qian said, 'Just come and take it. Haven't you heard of Chaofu and Xu You buying mountains to live in seclusion?' (Zhu Qian, styled Fashen, surnamed Wang, was the younger brother of Wang Dun, the general of the Jin Dynasty. He followed Liu Yuanzhen of Zhongzhou as his teacher. Liu Yuanzhen was very talented and famous. Later, he lived in seclusion in Yushan, and people at that time followed him to ask about the Dao.)
Zhi Dun later wrote to a Korean monk, saying: 'The venerable Zhu Fashen is a disciple of Duke Liu of Zhongzhou. His character is upright and firm, and he has a high reputation in both the monastic and secular worlds. In the past, in the capital, he maintained the Dharma, taking care of both internal and external affairs. He is a pillar of talent for promoting the Dharma. Recently, because his practice has been accomplished and he is tired of the noise of the world, he is inspecting residences in the mountains and marshes, cultivating virtue and pursuing leisure. Now he is in Yushan in the county, leading fellow practitioners, discussing the Dao and preaching the Dharma, living in noble seclusion, famous far and wide.' Sun Chuo compared Zhu Qian to Liu Bolun, believing that their magnanimous nature was the same. At that time, Zhu Fayou of Yushan deeply received the Abhidharma (a collection of treatises, one hundred volumes) from Zhu Qian and recited it in one night. Zhu Qian said, 'Being able to recite after reading it once is rare even among the ancients. If Śākyamuni were to rise again in the Great Jin, he would surely choose you as one of the five hundred arhats.' (Fayou)
【English Translation】 English version His virtue was profound and pure, truly a descendant of Śīlāditya (the king of precepts). (Zuo also had a little reputation and was recruited as a doctor, but he did not take office. He became a monk at the age of twenty-five and was well versed in Buddhist principles. Zhang Guang, the governor of Liangzhou, killed Zuo's brother because he refused to rebel and instead assisted the court. Zhang Guang also forced Zuo, but Zuo firmly refused and was also killed by Zhang Guang.) Bó Gāozuò was an outstanding talent. (Śrīmitra was a native of Gijja. People at that time called him Gāozuò because he was good at preaching. He was originally the son of the king, abdicated the throne and became a monk, and translated the Bhaisajyaguru Sutra and other scriptures in the Eastern Jin Dynasty.) Wang Dao said to him: 'You are the only monarch in a foreign country.' Śrīmitra smiled and said, 'If this poor monk only considered today like you, how could I have traveled here?' (He died during the Xiankang period of the Jin Dynasty at the age of eighty and was buried in Shizi Gang. Gang was in Wu, and a temple was built there later.) Zhi Dun often sent people to Zhu Qian to buy a small ridge in Wozhou next to Yushan in Shan County. (Zhi Dun, styled Daolin, was from the Guan family in Chenliu. He was intelligent and outstanding from an early age, and Wang Meng valued him very much. Later, he built a temple in Xiaoling, Wozhou. In his later years, he lectured on the Vimalakirti Sutra in Shanyin, and Xu Xun served as the chief lecturer.) Zhu Qian said, 'Just come and take it. Haven't you heard of Chaofu and Xu You buying mountains to live in seclusion?' (Zhu Qian, styled Fashen, surnamed Wang, was the younger brother of Wang Dun, the general of the Jin Dynasty. He followed Liu Yuanzhen of Zhongzhou as his teacher. Liu Yuanzhen was very talented and famous. Later, he lived in seclusion in Yushan, and people at that time followed him to ask about the Dao.) Zhi Dun later wrote to a Korean monk, saying: 'The venerable Zhu Fashen is a disciple of Duke Liu of Zhongzhou. His character is upright and firm, and he has a high reputation in both the monastic and secular worlds. In the past, in the capital, he maintained the Dharma, taking care of both internal and external affairs. He is a pillar of talent for promoting the Dharma. Recently, because his practice has been accomplished and he is tired of the noise of the world, he is inspecting residences in the mountains and marshes, cultivating virtue and pursuing leisure. Now he is in Yushan in the county, leading fellow practitioners, discussing the Dao and preaching the Dharma, living in noble seclusion, famous far and wide.' Sun Chuo compared Zhu Qian to Liu Bolun, believing that their magnanimous nature was the same. At that time, Zhu Fayou of Yushan deeply received the Abhidharma (a collection of treatises, one hundred volumes) from Zhu Qian and recited it in one night. Zhu Qian said, 'Being able to recite after reading it once is rare even among the ancients. If Śākyamuni were to rise again in the Great Jin, he would surely choose you as one of the five hundred arhats.' (Fayou)
年二十四。便能講說。后立剡縣城南臺寺焉)晉成世康僧淵．康法暢．支敏度俱過江(僧淵。本西國人。生長安為僧。常乞食自資。德逾暢度。與殷浩對問內外典籍。浩詞屈不能對)暢常執麾尾行。每值名賓。輒清談盡日。庾元規曰。此麈尾何以常在。暢曰。廉者不求。貪者不與。故常在耳。著人物始義論(支畝度著譯經錄。今行於世)支遁初至京。王蒙器重之。謂人曰。精微之功不減輔嗣。殷融與衛玠交時。謂其神情俊徹後進莫有繼之者。及見遁嘆息以為重見若人(若人如此人謂珍也)遁每講善標宗會。而章句或有所遺。時為宗文者所陋。謝安聞之曰。此乃九方堙相馬。略其玄黃而取其駿逸(莊子云。九方堙善相者。淮南子。秦穆公召伯樂使求馬。三月而反曰。已得矣在沙丘。公曰。何馬也。曰牡而黃及至驪而牝。公怒曰。子之所求毛色牝牡不知之。伯樂喟然曰。一至此乎。所觀者天機也。得其精而忘其粗。在其內而忘其外。見其所見而忘其所不見。馬至而果天下之馬也)后出沃州。于山陰講維摩經。許詢為都講。遁通一義。眾謂詢無所措難。詢設一難。亦謂遁不能通(世說。許詢。字玄度。好遊山水。而便登涉隱永興幽穴。每致四方諸侯之遺。山陰縣在越州。即王右軍蘭亭曲水在此。有越王勾踐小城猶在)哀帝徴
【現代漢語翻譯】 現代漢語譯本： （他）二十四歲時，就能講經說法。後來在剡縣城南建立了臺寺。）晉朝成帝時期，康僧淵、康法暢、支敏度都過江（康僧淵，原是西域人，在長安長大成為僧人，常常靠乞討自給自足，他的德行超過了法暢和敏度。他曾與殷浩辯論內外典籍，殷浩理屈詞窮無法應對）。法暢常常拿著麈尾跟隨出行，每當遇到名士，就清談一整天。庾元規說：『這麈尾為什麼總是在你手裡？』法暢說：『廉潔的人不會索取，貪婪的人不會給予，所以總是在我手裡。』他著有《人物始義論》（支敏度著有《譯經錄》，現在流傳於世）。支遁剛到京城時，王蒙非常器重他，對人說：『他精微的造詣不亞於王弼。』殷融與衛玠交往時，說衛玠『神情俊朗清澈，後輩沒有人能趕上他』。等到見到支遁，感嘆說好像又見到了衛玠這樣的人（『若人』，就是『如此人』，指衛玠）。支遁每次講經，善於標明宗旨要點，但章句有時會有遺漏，當時被那些注重章句的人所輕視。謝安聽說了這件事，說：『這就像九方堙相馬，忽略了馬的毛色和雌雄，而看重它的駿逸（《莊子》說，九方堙善於相馬。《淮南子》記載，秦穆公召見伯樂讓他尋找千里馬，三個月后伯樂回來稟報說：『已經找到了，在沙丘。』穆公問：『是什麼樣的馬？』伯樂說：『是黃色的公馬。』等到馬牽來，卻是黑色的母馬。穆公生氣地說：『你所尋找的馬，毛色和雌雄都不知道。』伯樂嘆息說：『竟然到了這種地步嗎？我所觀察的是馬的天機，得到了它的精華而忘記了它的粗糙，注意它的內在而忘記它的外在，看到它所展現的而忘記它所隱藏的。』馬牽來后，果然是天下最好的馬）。』後來支遁去了沃州，在山陰講解《維摩經》，許詢擔任都講。支遁通達一個義理，眾人都認為許詢無法提出疑問。許詢設定了一個難題，大家也認為支遁無法通達（《世說新語》記載，許詢，字玄度，喜歡遊山玩水，喜歡攀登隱蔽幽深的洞穴，常常收到四方諸侯的饋贈。山陰縣在越州，就是王羲之蘭亭曲水的地方，還有越王勾踐的小城遺址）。哀帝徵召支遁……
【English Translation】 English version: At the age of twenty-four, he was already able to preach and expound the Dharma. Later, he established the Tai Temple south of Shàn County.) During the reign of Emperor Cheng of the Jin Dynasty, Kang Sengyuan, Kang Fachang, and Zhi Mindu all crossed the river (Kang Sengyuan, originally from the Western Regions, grew up in Chang'an and became a monk. He often supported himself by begging, and his virtue surpassed Fachang and Mindu. He once debated internal and external scriptures with Yin Hao, and Yin Hao was at a loss for words and unable to respond). Fachang often carried a duster while traveling. Whenever he met famous guests, he would engage in pure conversation all day long. Yu Yuan Gui said, 'Why is this duster always in your hand?' Fachang said, 'The honest do not seek it, and the greedy are not given it, so it is always in my hand.' He wrote 'Discourse on the Origins of Human Characters' (Zhi Mindu wrote 'Records of Translated Scriptures,' which are now circulating in the world). When Zhi Dun first arrived in the capital, Wang Meng greatly valued him, saying to others, 'His subtle achievements are no less than those of Wang Bi.' When Yin Rong associated with Wei Jie, he said that Wei Jie's 'spirit and demeanor were handsome and clear, and no one in later generations could match him.' When he saw Zhi Dun, he sighed, thinking that he had seen someone like Wei Jie again ('Ruo ren' means 'such a person,' referring to Wei Jie). Each time Zhi Dun lectured, he was good at marking the key points of the doctrine, but sometimes there were omissions in the sentences, which were despised by those who valued the sentences at that time. Xie An heard about this and said, 'This is like Jiu Fangyin judging horses, ignoring the color and gender of the horse, and valuing its swiftness (Zhuangzi said that Jiu Fangyin was good at judging horses. The Huainanzi records that Duke Mu of Qin summoned Bole to find a thoroughbred horse. After three months, Bole returned and reported, 'I have found it, in Shaqiu.' Duke Mu asked, 'What kind of horse is it?' Bole said, 'It is a yellow stallion.' When the horse was brought, it was a black mare. Duke Mu was angry and said, 'The horse you are looking for, you don't even know the color and gender.' Bole sighed, 'Has it come to this? What I observe is the horse's heavenly mechanism, obtaining its essence and forgetting its roughness, paying attention to its inner qualities and forgetting its outer appearance, seeing what it reveals and forgetting what it hides.' When the horse was brought, it was indeed the best horse in the world).』 Later, Zhi Dun went to Wozhou and lectured on the Vimalakirti Sutra in Shanyin, with Xu Xun serving as the chief lecturer. Zhi Dun understood one principle, and everyone thought that Xu Xun could not raise any questions. Xu Xun set a difficult question, and everyone also thought that Zhi Dun could not understand it (Shishuo Xinyu records that Xu Xun, courtesy name Xuandu, liked to travel in mountains and rivers, and liked to climb hidden and secluded caves, often receiving gifts from the princes of the four directions. Shanyin County is in Yuezhou, which is where Wang Xizhi's Lanting Water Pavilion is located, and there are still the ruins of King Goujian of Yue's small city). Emperor Ai summoned Zhi Dun...
出京。王蒙宿構數百語。謂遁莫能抗。遁徐曰。貧道與君別來多年。君語了不長進。郗超問謝安。林公談何如嵇中散(郗超。字嘉賓。桓溫記室參軍形質短小多機辯。嵇康為中散大夫)安曰。嵇努力裁得去耳。又問。于殷浩何如。曰亹亹論辯。恐殷制支超拔直上。殷有慚德。后超與親友書云。林法師神理所通玄拔獨悟。數百年來紹明大法。令真理不絕一人而已。遁幼以雞子無命。其師與爭辯且不勝。死後見形。投卵于地。殼破鶵行。遁乃感而蔬食(遁與師論卵生用未足殺之無罪。以其慧辯師不能勝。乃死之現形。擲卵以悟之也)禮云。國君春不圍澤。大夫不掩群士不取麛卵。遁若始乃未知。既知矣則不違仁。何俟師之誨焉(蓋師見其前猶未悟爾)有遺馬者養之曰。吾愛其神駿。聊復畜之耳。有餉鶴者放之曰。爾沖天之物。寧為耳目之玩乎。先經營餘姚塢山。至於名辰獨還塢中。或問其意曰。謝安在昔數來相見。輒移旬日。今觸情舉目莫不興想。孫綽比諸向子期(向秀字子期)以雅尚莊老風好同焉。於法蘭(高陽人。少有異操)隱居巖壑。時冰雪甚。有一虎入房。蘭神色無忤。后往江東。將適西域至交州。終於象林。遁為贊曰。于氏超世綜體玄旨。嘉遁山澤。明馴虎兇。孫綽方于阮嗣宗。俱以高尚不群也。蘭之門於法開
【現代漢語翻譯】 現代漢語譯本 出京城后，王蒙事先構思了幾百句話，認為支遁（遁）無法反駁。支遁慢慢地說：『貧道與你分別多年，你的言語一點長進都沒有。』郗超問謝安：『林道人（林公）的談論比嵇康（嵇中散）如何？』（郗超，字嘉賓，是桓溫的記室參軍，身材矮小但機敏善辯。嵇康曾任中散大夫）謝安說：『嵇康努力才能勉強趕上他。』又問：『比殷浩如何？』謝安說：『殷浩滔滔不絕地辯論，恐怕殷浩會被支遁超越，直接向上提升。』殷浩聽後感到慚愧。後來，郗超寫信給親友說：『林法師在神理方面通達，玄妙之處獨自領悟，數百年來繼承併發揚大法，使真理不至於斷絕，只有他一人而已。』 支遁小時候認為雞蛋沒有生命，他的老師與他爭辯，但不能勝過他。支遁死後顯現形體，將雞蛋扔在地上，蛋殼破裂，小雞走了出來。支遁因此有所感悟，開始吃素。（支遁與老師討論卵生，認為沒有完全成形的生命，殺之無罪，因為他聰明善辯，老師不能勝過他，所以死後顯現形體，扔雞蛋來啓發他） 《禮記》說：『國君春天不圍獵水澤，大夫不捕捉成群的野獸，士不拿取幼獸和鳥卵。』支遁起初或許不知道，既然知道了，就不會違背仁義，何必等待老師的教誨呢？（大概是老師見他之前還沒有領悟） 有人遺失了一匹馬，（支遁）收養了它，說：『我喜愛它的神駿，姑且養著它罷了。』有人送來一隻鶴，（支遁）放了它，說：『你是衝向天空的生物，怎能成為供人觀賞的玩物呢？』 支遁先前經營餘姚的塢山，到了特定的日子獨自返回塢中。有人問他原因，他說：『謝安過去經常來相見，每次都住上十幾天。現在觸景生情，舉目所見無不引起思念。』孫綽將支遁比作向秀（向子期），認為他有高雅的志趣，愛好莊子的思想，風度愛好相同。 於法蘭（高陽人，少年時就有與衆不同的操守）隱居在山巖峽谷中，當時冰雪很大，有一隻老虎進入他的房間，於法蘭神色沒有絲毫改變。後來前往江東，將要前往西域，到達交州，最終在象林去世。支遁為他寫贊說：『於法蘭超越世俗，全面領會玄妙的宗旨，喜歡隱居山澤，能夠馴服兇猛的老虎。』孫綽將支遁比作阮籍（阮嗣宗），都以高尚不合羣而聞名。於法蘭的入門弟子是法開。
【English Translation】 English version After leaving the capital, Wang Meng had prepared hundreds of words, thinking that Zhi Dun (Dun) would not be able to refute them. Zhi Dun slowly said, 'This poor monk has been separated from you for many years, and your words have not improved at all.' Xi Chao asked Xie An, 'How does the discourse of Master Lin (Lin Gong) compare to that of Ji Kang (Ji Zhongsan)?' (Xi Chao, courtesy name Jiabin, was Huan Wen's recording secretary, short in stature but quick-witted. Ji Kang once served as Zhongsan Dafu). Xie An said, 'Ji Kang can barely keep up with him with effort.' He then asked, 'How does he compare to Yin Hao?' Xie An said, 'Yin Hao argues eloquently, but I fear that Yin Hao will be surpassed by Zhi Dun, rising directly upwards.' Yin Hao felt ashamed after hearing this. Later, Xi Chao wrote to relatives and friends, saying, 'Master Lin is enlightened in divine principles, and comprehends the mysteries alone. For hundreds of years, he has inherited and promoted the great Dharma, ensuring that the truth is not cut off; he is the only one who does so.' When Zhi Dun was young, he believed that eggs had no life, and his teacher argued with him, but could not prevail. After Zhi Dun died, he manifested his form, threw an egg on the ground, the shell broke, and a chick walked out. Zhi Dun was thus enlightened and began to eat vegetarian food. (Zhi Dun discussed oviparous birth with his teacher, arguing that since the life was not fully formed, it was not a sin to kill it. Because he was clever and eloquent, his teacher could not prevail, so he manifested his form after death, throwing an egg to enlighten him.) The Book of Rites says, 'The ruler of a state does not surround the marshes in spring, the grandees do not capture herds of animals, and the scholars do not take young animals and bird eggs.' Zhi Dun perhaps did not know this at first, but since he knew it, he would not violate benevolence, so why wait for the teacher's instruction? (Perhaps the teacher saw that he had not yet realized it before.) Someone lost a horse, and (Zhi Dun) took it in, saying, 'I love its divine spirit, so I will keep it for now.' Someone sent a crane, and (Zhi Dun) released it, saying, 'You are a creature that soars to the sky, how can you be a plaything for people to admire?' Zhi Dun previously managed the Wushan mountain fortress in Yuyao, and returned to the fortress alone on specific days. Someone asked him the reason, and he said, 'Xie An used to come to see me often, staying for ten days at a time. Now, everything I see evokes memories.' Sun Chuo compared Zhi Dun to Xiang Xiu (Xiang Ziqi), believing that he had noble aspirations, loved Zhuangzi's thought, and had similar tastes. Yu Falan (a native of Gaoyang, who had extraordinary conduct in his youth) lived in seclusion in mountain ravines. At that time, the ice and snow were heavy, and a tiger entered his room, but Yu Falan's expression did not change at all. Later, he went to Jiangdong, intending to go to the Western Regions, arrived in Jiaozhou, and finally died in Xianglin. Zhi Dun wrote a eulogy for him, saying, 'Yu Falan transcends the world, fully comprehends the profound principles, loves to live in seclusion in the mountains and marshes, and can tame fierce tigers.' Sun Chuo compared Zhi Dun to Ruan Ji (Ruan Sizong), both of whom were famous for being noble and unconventional. Yu Falan's disciple was Fa Kai.
于道邃。開之門於法威。凡三世負盛譽。開每與支遁爭即色空義。蓋龍虎之勍敵也(廬間何默申明開難高平郗超宣述林解並傳於出也)孫綽為威贊曰。易曰白馬(賁卦文也)詩員蘋藻。班如在場。芬若渟潦。于威明發。介然遐討。有潔其名。無愧懷抱。開嘗使威出都。途經山陰。算支遁講般若其辰所至處示其攻難。威至郡果不出其計。乃往復數番。遁引退因厲聲曰。君何足復受人寄載來耶。后詔徴講放光經。邃從蘭過江。沒于交趾(南激之地。通典云。彼國人立足拇相交也)郗超影象支遁贊曰。英英上人。識通理清。朗質王瑩。德音蘭馨。孫綽比于阮威(咸字仲容。家貧七月七日皆曬好衣。咸于庭曬犢鼻𥚛。或問之曰。焉能免俗也)以其高風一致也。剡山竺法崇(不詳何許人。少入道唯專法華一經。后著義䟽四卷行之)曾游湘州麓山(今潭州也)山神化為大人。詣崇請戒。乃舍山為寺(居之少時。治湘士。后還剡之葛峴山。茅庵泉飲而已)潛門人竺法義。忽患心疾。至念觀音。夢被人破腸。其疾乃愈(義年十二遇潛。異之勸出家。遊刃眾典。九善法華。卒東晉太元五年)傅亮云。吾先君與義公游處。每聞觀音神異。莫不大小肅然。孝武徴出京就講(孝武。晉簡文帝子。名昌明。立二十四年崩)古者出家從師命氏(取師
【現代漢語翻譯】 現代漢語譯本 于道邃（人名）。在法威（人名）門下學習。他們師徒三代都享有盛名。道邃經常與支遁（人名）爭論『即色是空』的義理。他們二人堪稱實力相當的勁敵。（何默闡明道邃的理論，高平的郗超宣揚林道解的理論，這些都記載在史書中。）孫綽為法威作贊說：『《易經》說白馬（賁卦的文辭），《詩經》說採摘蘋藻。他們就像在祭祀的現場，芬芳如同清澈的水。法威才智煥發，獨自遠行探索真理。他清白自守，沒有愧對自己的理想。』道邃曾經派法威去都城，途中經過山陰。他推算出支遁講《般若經》的時間和地點，並告知法威可以用來反駁支遁的論點。法威到達郡里后，支遁果然沒有超出道邃的預料。於是法威多次往返與支遁辯論。支遁最後退讓，並厲聲說道：『你有什麼資格多次依靠別人來反駁我呢？』後來道邃奉詔進京講《放光經》。道邃跟隨慧蘭（人名）過江，在交趾（南海邊境地區，據《通典》記載，那裡的人們站立時腳趾會相互交叉）去世。郗超為支遁畫像並作贊說：『英俊的上人，見識通達，義理清晰。他品格高潔如玉，美德如蘭花般芬芳。』孫綽將支遁比作阮咸（字仲容，家境貧寒，七月七日人們都曬好衣服，阮咸卻在庭院裡曬犢鼻裈。有人問他，他回答說：『我怎麼能免俗呢？』），因為他們的高尚品格一致。剡山的竺法崇（不清楚是哪裡人，年輕時入道，專研《法華經》，後來撰寫了四卷義疏流傳於世）曾經遊歷湘州的麓山（現在的潭州），山神化身為大人，向竺法崇請求受戒，於是竺法崇將山捨棄改為寺廟（他在那裡住了很短的時間，治理湘地的士人，後來回到剡山的葛峴山，住在茅草屋裡，喝泉水）。潛門人竺法義，忽然得了心臟病，至誠唸誦觀音菩薩的名號，夢見有人剖開他的腸子，他的病就好了（竺法義十二歲時遇到慧潛，慧潛認為他與衆不同，勸他出家。他精通各種經典，尤其擅長《法華經》。卒于東晉太元五年）。傅亮說：『我的先父與竺法義交往，每次聽到觀音菩薩的神奇事蹟，沒有不肅然起敬的。』孝武帝徵召竺法義到京城講經（孝武帝是晉簡文帝的兒子，名昌明，在位二十四年去世）。古時候出家的人跟隨師父的姓氏（取師父的姓氏作為自己的姓氏）。 竺道生（人名）最初在彭城出家，後來住在廬山。他擅長辯論，精通各種經典。他認為『善不受報』，只有頓悟才能成佛。當時的人們都認為他的說法荒謬。道生曾經對大眾發誓說：『如果我的說法不符合佛理，就讓我立刻死去。』說完就離開了講座。後來在廬山圓寂。後來《泥洹經》傳到中國，其中果然有『善不受報』的說法，人們這才相通道生沒有說錯。道生曾經在虎丘山聚集石頭，講述佛理。他問石頭：『我的說法符合佛理嗎？』石頭都點頭。道生還擅長繪畫，他畫的維摩詰像栩栩如生。 釋慧遠（人名），雁門樓煩人。年輕時博學多才，精通儒家經典。他原本想去江東，但因為戰亂而無法成行。於是他前往荊州，拜道安（人名）為師。道安經常稱讚他說：『慧遠可以使佛法在江東發揚光大。』慧遠住在廬山三十多年，從未離開過。他專心致志地研究佛法，不與世俗交往。他曾經在般若臺的東面，翻譯《大品經》、《彌陀經》、《十誦律》等經典，總共有數十萬卷。他經常感嘆說：『我經常夢見過去，但卻看不清楚。如果能見到佛陀，就能知道過去的事情了。』於是他建造了精舍，在精舍中供奉佛像。他帶領僧眾，每天早晚都虔誠地禮拜。永安十二年，慧遠在般若臺的東面入定，看見阿彌陀佛，身體發出金色的光芒，維摩詰和僧伽提婆（人名）站在他的左右。慧遠高興地說：『我終於可以如願以償了。』八月初六，慧遠去世，享年八十三歲。朝廷和百姓都為他感到悲痛。遠公的著作很多，流傳於世。 釋慧持（人名），是慧遠的弟弟。他跟隨慧遠一起出家，也住在廬山。他擅長苦行，專心致志地念誦佛經。他經常在山中行走，不畏艱辛。他曾經在石澗中洗澡，感應到神龍出現。他去世后，人們在他的墓前建造了塔。
【English Translation】 English version Dao Sui (personal name) studied under Fa Wei (personal name). The master and his disciples were famous for three generations. Dao Sui often debated with Zhi Dun (personal name) about the meaning of 'form is emptiness'. They were formidable rivals. (He Mo clarified Dao Sui's theories, and Xi Chao of Gaoping promoted Lin Daojie's theories, all of which are recorded in history.) Sun Chuo praised Fa Wei, saying: 'The Book of Changes speaks of a white horse (the words of the Bi hexagram), and the Book of Songs speaks of picking artemisia. They are like being at the scene of a sacrifice, and the fragrance is like clear water. Fa Wei's talent shines brightly, and he travels alone to explore the truth. He keeps himself pure and has no regrets about his ideals.' Dao Sui once sent Fa Wei to the capital, and on the way he passed through Shanyin. He calculated the time and place where Zhi Dun would lecture on the Prajna Sutra and told Fa Wei the points that could be used to refute Zhi Dun. When Fa Wei arrived in the county, Zhi Dun did not exceed Dao Sui's expectations. So Fa Wei repeatedly debated with Zhi Dun. Zhi Dun finally retreated and said sternly: 'What qualifications do you have to repeatedly rely on others to refute me?' Later, Dao Sui was ordered to go to the capital to lecture on the Fangguang Sutra. Dao Sui followed Hui Lan (personal name) across the river and died in Jiaozhi (a border area in the South China Sea, according to the Tongdian, the people there cross their toes when standing). Xi Chao painted a portrait of Zhi Dun and praised him, saying: 'A brilliant monk, with clear understanding and clear reasoning. His character is as pure as jade, and his virtue is as fragrant as orchids.' Sun Chuo compared Zhi Dun to Ruan Xian (courtesy name Zhongrong, from a poor family, on the seventh day of the seventh month people would dry their good clothes, but Ruan Xian dried his nose-covering trousers in the courtyard. Someone asked him, and he replied: 'How can I avoid being vulgar?'), because their noble characters were the same. Zhu Fachong of Shanshan (it is not clear where he was from, he entered the Tao at a young age and specialized in the Lotus Sutra, and later wrote four volumes of commentaries that were circulated) once traveled to Lushan in Xiangzhou (now Tanzhou), and the mountain god transformed into an adult and asked Zhu Fachong to receive the precepts, so Zhu Fachong abandoned the mountain and converted it into a temple (he lived there for a short time, governing the scholars of Xiang, and later returned to Gexianshan in Shanshan, living in a thatched hut and drinking spring water). Zhu Fayi, a disciple of Qianmen, suddenly suffered from heart disease. He sincerely recited the name of Avalokitesvara Bodhisattva and dreamed that someone had cut open his intestines, and his illness was cured (Zhu Fayi met Huiqian when he was twelve years old, and Huiqian thought he was extraordinary and persuaded him to become a monk. He was proficient in various classics, especially the Lotus Sutra. He died in the fifth year of the Taiyuan era of the Eastern Jin Dynasty). Fu Liang said: 'My late father interacted with Zhu Fayi, and every time he heard about the miraculous deeds of Avalokitesvara Bodhisattva, he was always in awe.' Emperor Xiaowu summoned Zhu Fayi to the capital to lecture on the scriptures (Emperor Xiaowu was the son of Emperor Jianwen of Jin, named Changming, and reigned for twenty-four years). In ancient times, people who became monks followed the surname of their master (taking the surname of the master as their own surname). Zhu Daosheng (personal name) first became a monk in Pengcheng and later lived in Lushan. He was good at debate and proficient in various classics. He believed that 'good deeds are not rewarded' and that only sudden enlightenment can lead to Buddhahood. At that time, people thought his statement was absurd. Daosheng once vowed to the public: 'If my statement does not conform to Buddhist principles, let me die immediately.' After saying that, he left the lecture. Later, he passed away in Lushan. Later, the Nirvana Sutra was introduced to China, and it did indeed say that 'good deeds are not rewarded', and people then believed that Daosheng was not wrong. Daosheng once gathered stones on Tiger Hill and lectured on Buddhist principles. He asked the stones: 'Does my statement conform to Buddhist principles?' The stones all nodded. Daosheng was also good at painting, and his portrait of Vimalakirti was lifelike. Shi Huiyuan (personal name), a native of Loufan, Yanmen. He was erudite and talented in his youth, and proficient in Confucian classics. He originally wanted to go to Jiangdong, but was unable to do so because of the war. So he went to Jingzhou and became a disciple of Dao'an (personal name). Dao'an often praised him, saying: 'Huiyuan can promote Buddhism in Jiangdong.' Huiyuan lived in Lushan for more than thirty years and never left. He devoted himself to studying Buddhism and did not associate with the secular world. He once translated the Great Perfection of Wisdom Sutra, the Amitabha Sutra, and the Ten Recitation Vinaya Sutra, etc., totaling hundreds of thousands of volumes, east of the Prajna Platform. He often lamented: 'I often dream of the past, but I can't see it clearly. If I could see the Buddha, I would know the past.' So he built a monastery and enshrined Buddha statues in the monastery. He led the monks and nuns to worship devoutly every morning and evening. In the twelfth year of Yong'an, Huiyuan entered samadhi east of the Prajna Platform and saw Amitabha Buddha, his body emitting golden light, with Vimalakirti and Sanghatideva (personal name) standing on his left and right. Huiyuan said happily: 'I can finally get what I want.' On the sixth day of the eighth month, Huiyuan passed away at the age of eighty-three. The court and the people were saddened by his death. Gongyuan's writings are numerous and have been passed down to the world. Shi Huichi (personal name) was Huiyuan's younger brother. He became a monk with Huiyuan and also lived in Lushan. He was good at ascetic practices and devoted himself to reciting Buddhist scriptures. He often walked in the mountains and was not afraid of hardship. He once bathed in a stone stream and sensed the appearance of a divine dragon. After his death, people built a pagoda in front of his tomb.
之姓)道安受業佛圖澄。澄姓帛。安以師莫過佛。遂通以釋氏為姓。中夏沙門呼釋氏。自安始也。語曰。學不師安義不中難習鑿齒與謝安書曰。比見釋道安。固是非常勝士。師徒數百。齋講不倦。無變化伎術可以惑常人之耳目。無重威篤罰可以整群小之參差。而師徒肅肅自相尊敬。洋洋濟濟由來未見。其人內外群書皆略遍觀。陰陽計數亦皆通會。佛經妙義固所遊刃。翻覆籌算無可比肩。恨足下不同日而見也。慧遠初為儒。年過乎弱冠。遇道安於太行恒山。喜曰。以為真吾師也。常欲總攝綱維。以大法為己任。以夜續晝。貧旅多闕。曇翼每給以燈燭之費。安聞之曰。道士誠知人矣。嘗他日安嘆曰。使道流東土其在遠乎。遠后盛德既彰。聲華洽聞。外國咸稱漢有大乘道士。每東向廬山稽首焚香遐誠展敬。羅什入關。遠致書通好。什答書其卒章曰。經云末後東方有護法菩薩。勖哉仁者善弘其事。殷仲堪之荊州至山。與遠臨北澗談易移景不倦。盧循初據江州。以父嘏同爲書生。歡然篤舊。有諫者曰。循為國冠。與之厚得不疑乎。遠曰。我佛法中情無取捨。豈不為識者所察。洎宋武討循。左右曰。遠公素篤循交。裕曰。遠公世表之人。心無彼此。乃赍書遺錢米。遠講喪服記。宗雷並執卷(宗炳雷次宗)。雷后著義疏。首稱雷氏宗
【現代漢語翻譯】 現代漢語譯本 道安師從佛圖澄學習佛法。佛圖澄姓帛。道安認為沒有比佛更偉大的老師，於是就通用釋迦牟尼的『釋』字作為自己的姓氏。中原地區的沙門稱呼為『釋氏』，就是從道安開始的。《世說新語》中說：『學習不以道安為師，就不能掌握義理的精髓。』難習鑿齒寫信給謝安說：『最近我見到了釋道安，他確實是非常傑出的人士。門徒有數百人，齋戒講經從不懈怠。他沒有用什麼變化伎倆來迷惑普通人的耳目，也沒有用嚴厲的懲罰來整頓那些不守規矩的人。但是他的師徒之間卻非常肅敬，這種盛況我從來沒有見過。這個人對於世俗和佛家的書籍都廣泛涉獵，對於陰陽術數也都很精通。佛經的精妙義理更是他所擅長的，在反覆推敲計算方面沒有人能比得上他。』遺憾的是您不能和我同一天見到他啊。慧遠最初學習儒學，二十多歲的時候，在太行恒山遇到了道安，高興地說：『這才是我的真老師啊！』他常常想要總攬綱維，以弘揚佛法為己任，夜以繼日地學習。因為貧困，經常缺少物資，曇翼常常資助他燈燭的費用。道安聽說了這件事，說：『曇翼這個人確實很識人啊！』曾經有一天，道安嘆息說：『佛法流傳到東方，大概就在慧遠身上了吧！』慧遠後來盛名遠揚，聲名遠播，外國都稱讚漢地有大乘道士。他們常常面向廬山稽首焚香，表達遙遠的敬意。鳩摩羅什（Kumarajiva）入關后，慧遠寫信與他通好。鳩摩羅什回信的結尾說：『佛經上說，末法時代東方有護法菩薩，希望您努力弘揚佛法。』殷仲堪在荊州的時候，到廬山與慧遠在北澗邊談論《周易》，直到太陽西斜也不覺得疲倦。盧循最初佔據江州的時候，因為他的父親盧嘏和慧遠都是讀書人，所以非常高興地與慧遠保持舊交。有人勸諫他說：『盧循是國家的罪人，與他交往過密難道不會引起懷疑嗎？』慧遠說：『我佛法中情無取捨，難道不為識者所察？』等到宋武帝討伐盧循的時候，左右的人說：『慧遠和盧循一向交情深厚。』劉裕說：『慧遠是超脫世俗的人，心中沒有親疏之分。』於是派人送去書信和錢米。慧遠講解《喪服記》，宗炳（Zong Bing）、雷次宗（Lei Cizong）都拿著書卷聽講。雷次宗後來撰寫義疏，開頭就署名『雷氏宗』。
【English Translation】 English version Dao An studied Buddhism under Fotucheng (Fotucheng, meaning Buddhabhadra). Fotucheng's surname was Bo. Dao An believed that there was no greater teacher than the Buddha, so he adopted 'Shi' from Shakyamuni as his surname. The monks in the Central Plains were called 'Shi Shi', which started with Dao An. It is said in 'Shi Shuo Xin Yu': 'If you don't take Dao An as your teacher, you can't grasp the essence of righteousness.' Xi Zaochi wrote a letter to Xie An saying: 'Recently I met Shi Dao An, he is indeed a very outstanding person. He has hundreds of disciples, and he never tires of fasting and lecturing on scriptures. He doesn't use any tricks to confuse the ears and eyes of ordinary people, nor does he use severe punishments to rectify those who don't follow the rules. But his teachers and disciples are very respectful to each other, I have never seen such a grand occasion. This person has extensively studied both secular and Buddhist books, and is also very proficient in Yin-Yang numerology. He is especially good at the subtle meanings of Buddhist scriptures, and no one can compare with him in repeated deliberation and calculation.' It is a pity that you can't meet him on the same day as me. Huiyuan initially studied Confucianism. When he was in his twenties, he met Dao An in Taihang Hengshan and said happily: 'This is my true teacher!' He often wanted to take charge of the overall situation and take it as his responsibility to promote Buddhism, studying day and night. Because of poverty, he often lacked supplies, and Tan Yi often subsidized him for the cost of lamps and candles. Dao An heard about this and said: 'Tan Yi is indeed a good judge of character!' One day, Dao An sighed and said: 'The spread of Buddhism to the East is probably on Huiyuan!' Later, Huiyuan's fame spread far and wide, and foreign countries praised that there were Mahayana monks in the Han Dynasty. They often faced Lushan, kowtowed and burned incense, expressing their distant respect. After Kumarajiva (Kumarajiva) entered the customs, Huiyuan wrote to him to make friends. Kumarajiva replied at the end of his letter: 'The Buddhist scriptures say that in the Age of Degenerate Dharma, there will be Dharma-protecting Bodhisattvas in the East. I hope you will work hard to promote Buddhism.' When Yin Zhongkan was in Jingzhou, he went to Lushan and talked about the 'Book of Changes' with Huiyuan by the North Stream, and did not feel tired until the sun set. When Lu Xun first occupied Jiangzhou, because his father Lu Jia and Huiyuan were both scholars, he was very happy to maintain his old friendship with Huiyuan. Someone advised him: 'Lu Xun is a traitor to the country, wouldn't it be suspicious to have close contact with him?' Huiyuan said: 'My Buddhist Dharma has no preference, how can it not be observed by those who know?' When Emperor Wu of Song conquered Lu Xun, the people around him said: 'Huiyuan and Lu Xun have always had a deep friendship.' Liu Yu said: 'Huiyuan is a person beyond the world, and there is no distinction between closeness and distance in his heart.' So he sent someone to send letters and money. Huiyuan lectured on the 'Book of Mourning Garments', and Zong Bing (Zong Bing) and Lei Cizong (Lei Cizong) both held books and listened. Lei Cizong later wrote a commentary, and at the beginning he signed 'Lei Shi Zong'.
炳嘲之曰。昔與足下共。于釋和尚間面受此義。今便題卷首稱雷氏乎。慧持形長八尺。常躡屣衲衣半脛。將入蜀。兄止之曰。人生愛聚。汝獨樂離如何。持曰。若滯情愛聚本不應出家。今既割欲求道。正以西方為期耳。同學慧永于西林嶺上別立一室欲禪。輒往居焉。常有一虎在屋。賓至則使去。於一日會何無忌于虎溪。遠從徒百餘莊而肅。永獨衲衣草屨荷钖提缽。松下飄然而來。時以清散之風多於遠也。其門德行有道祖僧遷道流。富有才思。遠每謂祖等曰。夫易悟盡如汝輩。則吾不復憂後生矣。(孔子曰。聞義不能徙是吾憂也)其後遷流夭世。遠曰。此子並才義英茂清悟日新。使此長往一何痛哉。有慧要者。患山中無刻漏。乃於水上立十二葉芙蓉。因波轉以定十二時。晷景無差耳(又嘗作木鵡。令飛數百步。有張山人者。廣政中於蜀主殿前立渾儀樓。注以水銀。令木人執二時牌子。隨水銀轉對殿報時。晷刻不差。張山人。名思訓。本遂州人。后入京。系司天監)有僧澈者。善篇牘。嘗至山南攀松而嘯(盧山南也)於是和風遠集。眾鳥悲嗚。超然有勝氣。退而咨于遠曰。律禁管絃歌舞。一吟一嘯可得為乎。遠曰。以亂意言之皆為違法。澈聞唯而止。其姑道儀見於高尼傳也(尼傳四卷)議者以為佛圖澄之門豫樟杞梓也(即
【現代漢語翻譯】 現代漢語譯本 炳嘲諷地說：『過去我和你一起在釋和尚那裡當面接受這個道理，現在卻在試卷開頭署名雷氏嗎？』慧持身材高大，有八尺，經常穿著草鞋和半截腿的破舊僧衣。他將要前往四川，他的哥哥勸阻他說：『人生都喜歡聚在一起，唯獨你喜歡分離，這是為什麼呢？』慧回答說：『如果留戀情感和聚會，本來就不應該出家。現在既然已經割捨慾望追求佛道，正是以西方極樂世界為目標啊。』他的同學慧永在西林嶺上另外建立了一間禪房想要修行，慧持就前去居住。經常有一隻老虎在屋子裡，有客人來就讓老虎離開。有一天，慧永在虎溪會見何無忌，何無忌帶領著一百多人的隨從，非常肅穆。只有慧永穿著破舊的僧衣，腳穿草鞋，手持錫杖和缽，從松樹下飄然而來。當時人們認為他清高灑脫的風度超過了慧遠。慧遠的門下，有德行高尚的道祖、僧遷、道流，他們都富有才思。慧遠經常對道祖等人說：『如果領悟佛法都像你們這樣，我就不再擔心後輩了。』（孔子說：『聽到正義卻不能去實行，這是我所擔憂的。』）後來僧遷和道流都早逝了，慧遠說：『這兩個人既有才能又有道義，英俊茂盛，清明領悟每天都有新的進步，如果讓他們長壽，那該有多好啊。』有位名叫慧要的人，苦於山中沒有計時工具，就在水面上設定了十二片芙蓉葉，通過芙蓉葉在水波中轉動來確定十二個時辰，時間沒有絲毫誤差。（他還曾經制作過木製的鸚鵡，讓它飛行數百步。有位名叫張山人的人，在廣政年間，在蜀主殿前建造了渾儀樓，用水銀灌注，讓木人拿著標有時間的兩塊牌子，隨著水銀的轉動在殿前報時，時間沒有絲毫誤差。張山人，名叫思訓，原本是遂州人，後來進入京城，隸屬於司天監。）有位名叫僧澈的人，擅長寫作文章。他曾經到山南攀著松樹長嘯（指廬山之南），於是和風吹來，眾鳥悲鳴，他超然物外，很有氣概。回來后他向慧遠請教說：『戒律禁止管絃歌舞，那麼吟唱和嘯叫可以做嗎？』慧遠回答說：『如果擾亂心意，都算是違犯戒律。』僧澈聽后表示明白並停止了。他的姑姑道儀的事蹟記載在高尼傳中（《高尼傳》四卷）。評論者認為佛圖澄的門徒就像豫樟和杞梓一樣（都是良材）。
【English Translation】 English version Bing ridiculed him, saying, 'In the past, you and I together received this doctrine directly from Venerable Shi. Now, you are inscribing the name 'Lei' at the beginning of your examination paper?' Huichi was eight feet tall, often wearing sandals and a tattered robe that reached mid-shin. He was about to go to Sichuan when his elder brother stopped him, saying, 'People love to gather together. Why do you alone enjoy separation?' Huichi replied, 'If one is attached to emotions and gatherings, one should not have left home in the first place. Now that I have renounced desires and seek the Way, I am aiming for the Western Pure Land.' His fellow student Huiyong built a separate room on West Forest Ridge (Xilin Ling) intending to practice Chan (Zen) meditation, and Huichi went to live there. There was often a tiger in the house, which he would send away when guests arrived. One day, Huiyong met He Wuji at Tiger Creek (Huxi). He Wuji arrived with a retinue of over a hundred people, in great solemnity. Huiyong alone, wearing a tattered robe and straw sandals, carrying a staff and alms bowl, came floating from beneath the pine trees. At that time, people considered his pure and unconstrained demeanor to surpass that of Huiyuan. Among Huiyuan's disciples were Daozu, Sengqian, and Daoliu, who were virtuous and talented. Huiyuan often said to Daozu and the others, 'If enlightenment were as easy for everyone as it is for you, I would no longer worry about future generations.' (Confucius said, 'To hear of righteousness and not to act upon it is what I worry about.') Later, Sengqian and Daoliu both died young. Huiyuan said, 'These two were both talented and righteous, their brilliance and understanding improving daily. What a great loss that they did not live longer!' There was a monk named Huiyao who was troubled by the lack of a timekeeping device in the mountains. He created twelve lotus leaves on the water, using their rotation in the waves to determine the twelve periods of the day, with no error in the time. (He also once made a wooden parrot that could fly several hundred steps. There was a Zhang Shanren who, during the Guangzheng era, built an armillary sphere tower in front of the Shu ruler's palace, filling it with mercury and having wooden figures hold up two time plaques, reporting the time in front of the palace as the mercury turned, with no error in the time. Zhang Shanren, named Sixun, was originally from Suizhou and later entered the capital, belonging to the Directorate of Astronomy.) There was a monk named Sengche who was skilled in writing. He once went to the south of the mountain (Lushan Nan) and howled while clinging to a pine tree, whereupon a gentle breeze arose and the birds cried mournfully. He was transcendent and full of spirit. Returning, he consulted Huiyuan, saying, 'The precepts forbid instrumental music, singing, and dancing. Is chanting and howling permissible?' Huiyuan replied, 'If it disturbs the mind, it is all considered a violation of the precepts.' Sengche heard this, understood, and stopped. The deeds of his aunt, Dao Yi, are recorded in the Biographies of Nuns (Gaoni Zhuan, four volumes). Commentators believe that Fotucheng's disciples were like Phoebe zhennan and catalpa (both excellent materials).
安公是)道安之門昆藍琮璧也(琮璧美王出於崑山藍田 遠公是也)羅什之門瑚璉簠簋也(生肇等也。殷瑚夏璉周簠簋也)慧遠之門犀象齒革也(道祖等。像之是犀之革也)慧光之門孔翠羽毛也(光姓楊。定州人。師佛陀出家。俊異朗悟。所習諸經便為人說。師為出家更多穎俊。時俗呼為聖沙彌。尤攻律部。造䟽注經甚多。門學如林。入室九人。道暉為首。儒生馮袞也)玄奘之門沉檀蘭蕙(窺基。字洪道。造百本䟽)去聖逾遠。道德降矣。藝行美矣(晉宋之代。多修禪觀。得道者多。隋唐已降。慧學者多。藝解美矣。得道者少)將非泉涸之魚失江湖之所在多其煦沫耶(逐聲教而依蕩。隨慧解以澆漓)宋人魏人南北兩都(宋劉氏都江南。魏元氏都洛邑)宋風尚華。魏風猶淳。淳則寡不據道。華則多游于藝(晉宋高僧。藝解光時。弘闡法教。故曰華也。元魏高僧以禪觀行業據道。故曰渟然在人不在他也)夫何以知觀乎。北則枝葉。生於德教。南則枝葉生辭行。昔臧氏宰漆雕氏。以大蔡繁簡知臧氏之優劣(臧氏魯大夫。漆雕開魯賢人。宰家宰也。臧氏世貯大蔡之龜。文仲賢三年一十。武仲二年一卜。已下一年一卜。簡少也。繁多也。知其優勝劣弱也)今奚獨不若於憑乎其象(奚何也。臧氏以蔡龜之象而知優劣。何不以淳華而
【現代漢語翻譯】 現代漢語譯本： 安公（指道安）是道安門下的崑山美玉和藍田美玉（比喻道安門下弟子如崑山出產的美玉和藍田出產的美玉一樣珍貴）。遠公（指慧遠）是羅什門下的瑚璉和簠簋（比喻慧遠門下弟子如殷朝的瑚、夏朝的璉、周朝的簠簋一樣，都是祭祀用的重要禮器）。慧遠之門是犀牛和大象的牙齒和皮革（比喻慧遠門下弟子如犀牛和大象的牙齒和皮革一樣珍貴）。慧光之門是孔雀的羽毛（慧光，姓楊，定州人。師從佛陀出家。他天資聰穎，理解力強，所學的各種經典都能為人講解。跟隨他出家的人很多，而且都很優秀。當時人們稱他為『聖沙彌』。他尤其精通律部，撰寫了很多疏和注經。他的門下弟子很多，就像一片樹林。入室弟子有九人，以道暉為首，還有儒生馮袞）。玄奘之門是沉香、檀香、蘭花和蕙蘭（指窺基，字洪道，撰寫了一百本疏）。 離聖人越來越遠，道德也衰落了，只有技藝和行為還很美好（晉宋時代，很多人修行禪觀，得道的人很多。隋唐以後，研究佛學的人很多，技藝和見解都很美好，但得道的人卻很少）。這難道不是像泉水乾涸的魚，失去了江湖的所在，只能互相用口沫來滋潤嗎（追逐聲音和教義而放蕩，隨著智慧和見解而變得浮誇）？ 宋朝人和魏朝人，分別在南北兩都（宋朝劉氏在江南建都，魏朝元氏在洛邑建都）。宋朝的風氣崇尚浮華，魏朝的風氣還很淳樸。淳樸就很少不依據正道，浮華就多沉溺於技藝（晉宋時期的高僧，技藝和見解照耀一時，弘揚和闡釋佛法教義，所以說是浮華。元魏時期的高僧以禪觀和行業為根本，依據正道，所以說是純正，在於自身而不在於其他）。 憑什麼知道這些情況呢？北方（指魏）的枝葉，生長於德行教化；南方（指宋）的枝葉，生長於辭藻和行為。過去臧氏管理漆雕氏，憑藉大蔡龜的繁簡來了解臧氏的優劣（臧氏是魯國的大夫，漆雕開是魯國的賢人。宰，是家宰。臧氏世代儲藏大蔡龜。文仲賢三年卜一次，武仲二年卜一次，再往下就是一年卜一次。簡，是少；繁，是多。知道他們的優勝和劣弱）。現在為什麼不能像臧氏那樣，憑藉現象來判斷呢（奚，是何。臧氏憑藉蔡龜的現象而知道優劣，為什麼不憑藉淳樸和浮華來判斷呢）？
【English Translation】 English version: 'An Gong' (referring to Dao'an) is like the Kunlan jade and Lantian jade from the gate of Dao'an (a metaphor for the disciples of Dao'an being as precious as the jade produced in Kunshan and Lantian). 'Yuan Gong' (referring to Huiyuan) is like the hulian and fugui from the gate of Kumarajiva (a metaphor for the disciples of Huiyuan being like the hu of the Yin Dynasty, the lian of the Xia Dynasty, and the fu and gui of the Zhou Dynasty, all important ritual vessels used for sacrifices). The gate of Huiyuan is like the teeth and leather of rhinoceroses and elephants (a metaphor for the disciples of Huiyuan being as precious as the teeth and leather of rhinoceroses and elephants). The gate of Huiguang is like the feathers of peacocks (Huiguang, whose surname was Yang, was from Dingzhou. He became a monk under the tutelage of Buddha. He was intelligent and had a strong understanding. He could explain all the scriptures he had learned to others. Many people followed him to become monks, and they were all excellent. At that time, people called him 'Holy Shami'. He was particularly proficient in the Vinaya Pitaka and wrote many commentaries and annotations on scriptures. He had many disciples, like a forest. There were nine inner disciples, led by Daohui, and also the Confucian scholar Feng Gun). The gate of Xuanzang is like agarwood, sandalwood, orchids, and fragrant herbs (referring to Kuiji, whose courtesy name was Hongdao, who wrote one hundred commentaries). We are getting further and further away from the sages, and morality is declining. Only skills and behavior are still beautiful (During the Jin and Song dynasties, many people practiced Chan meditation, and many attained enlightenment. After the Sui and Tang dynasties, many people studied Buddhism, and skills and insights were beautiful, but few attained enlightenment). Isn't this like fish in a dried-up spring, having lost the place of rivers and lakes, only able to moisten each other with saliva (pursuing sounds and teachings and becoming dissolute, becoming frivolous with wisdom and insights)? The people of the Song Dynasty and the Wei Dynasty were in the two capitals of the North and South respectively (The Liu family of the Song Dynasty established their capital in Jiangnan, and the Yuan family of the Wei Dynasty established their capital in Luoyang). The atmosphere of the Song Dynasty advocated extravagance, while the atmosphere of the Wei Dynasty was still simple and honest. Simplicity and honesty rarely deviate from the right path, while extravagance often indulges in skills (The eminent monks of the Jin and Song dynasties illuminated the times with their skills and insights, and promoted and elucidated the teachings of Buddhism, so it is said to be extravagance. The eminent monks of the Yuan and Wei dynasties based themselves on Chan meditation and conduct, and followed the right path, so it is said to be pure, residing in oneself and not in others). How do we know these situations? The branches and leaves of the North (referring to Wei) grow from virtue and education; the branches and leaves of the South (referring to Song) grow from rhetoric and behavior. In the past, Zang Shi managed Qi Diaokai, relying on the complexity or simplicity of the Da Cai turtle shells to understand the merits and demerits of Zang Shi (Zang Shi was a minister of the State of Lu, and Qi Diaokai was a virtuous man of the State of Lu. Zai is a steward. The Zang family stored Da Cai turtle shells for generations. Wen Zhongxian divined once every three years, Wu Zhong divined once every two years, and then once a year. Jian means few; Fan means many. Knowing their strengths and weaknesses). Why can't we judge based on phenomena like Zang Shi did (Xi means what. Zang Shi knew the merits and demerits based on the phenomena of the Cai turtle shells, why not judge based on simplicity and extravagance)?
知其師訓也)文章之家屈宋楊馬遞相祖迷(屈平。宋玉。楊子云。馬長鄉。皆祖述文章之士)雖欲速鞭難其齊足。故道德言行古今殊世。厥若坡陀矣(不齊貌)浸微矣(漸次貌)夫琢奇璞為美器。良工之能也。構貞材為廣廈。哲匠之力也。授專門以成德。仁師之訓也。故鳥可以擇木。魚可以擇泉。臣可以擇君。弟子可以擇師。夫不能為臣而求能為君。不能為子而求能為父。不能為弟子而求能為師者難矣(忖己度事可矣)故為人在恕己也。然父子天屬也。其有不像者(父子之道天性也。若禹鯀不像者也)君臣國體也。故有像不像者(澆之元凱為象也。四兇為不像也)師資義會也。安得有不像者乎。如舜生均。文王生武王。父子像不像也(舜大聖。生商均不肖。為父子不像也。文王聖。生武王亦聖。為父子之象也)庭堅為虞臣。飛廉為紂臣。歡兜為堯臣。龍逢為桀臣。君臣像不像也(庭堅皋陶也。與虞舜為象。飛廉與紂為象也。歡兜與堯。龍逢與桀。為君臣不像者也)仲尼之門。顏閔尚于仁義。鬼谷之門。蘇張尚于譎詐。克象也(蘇秦張儀並師鬼谷子。學縱橫[椑-(白-日)]闔之術也)故仲尼之門。三尺童子猶恥言其霸。昔釋公道行乎關右。廬山化被于江左。法汏亮直於晉世(法汏與道安同行。道安往襄陽。汏至荊州
【現代漢語翻譯】 現代漢語譯本 （他們）知道遵循老師的教誨。）文章大家如屈原（Qu Yuan，戰國時期的楚國詩人）、宋玉（Song Yu，戰國時期的辭賦家）、揚雄（Yang Xiong，西漢時期的文學家）和司馬相如（Sima Xiangru，西漢時期的辭賦家），都互相效仿，但即使想用鞭子催促，也難以讓他們齊頭並進。所以，道德言行在古代和今天不同的時代有很大差異，看起來是如此的參差不齊啊，逐漸地變得細微了啊！把未雕琢的美玉琢磨成精美的器物，是優秀工匠的才能；用堅實的木材建造寬敞的房屋，是傑出工匠的力量；傳授專門的知識以成就道德，是仁慈老師的教誨。所以，鳥可以選擇樹木，魚可以選擇泉水，臣子可以選擇君主，弟子可以選擇老師。不能勝任臣子的職責卻想勝任君主的職責，不能勝任兒子的職責卻想勝任父親的職責，不能勝任弟子的職責卻想勝任老師的職責，這是很難的（衡量自己，估計事情是可以的）。所以在為人處世方面要寬恕自己。然而，父子是天生的關係，其中也有不像的（父子之道是天性，像禹[Yu，夏朝的建立者]和鯀[Gun，禹的父親]就是不像的例子）。君臣是國家的體制，所以有像和不像的（澆[Jiao，夏朝暴君]的元凱[Yuankai，賢臣]是像的例子，四兇[Si Xiong，傳說中的四個惡人]是不像的例子）。師生是道義上的結合，怎麼能有不像的呢？像舜（Shun，傳說中的聖賢君主）生了商均（Shang Jun，舜的兒子），文王（Wen Wang，周文王）生了武王（Wu Wang，周武王），父子之間有像和不像的（舜是大聖人，生了商均這個不肖之子，所以父子不像；文王是聖人，生了武王也是聖人，所以父子是像的）。黃庭堅（Huang Tingjian，北宋詩人）是虞舜（Yu Shun，即舜）的臣子，飛廉（Feilian，商紂王的佞臣）是紂王（Zhou，商紂王）的臣子，歡兜（Huan Dou，堯時的惡人）是堯（Yao，傳說中的聖賢君主）的臣子，龍逢（Long Feng，夏桀的忠臣）是桀（Jie，夏桀）的臣子，君臣之間有像和不像的（黃庭堅是皋陶[Gao Yao，舜的大臣]，與虞舜是像的；飛廉與紂是像的；歡兜與堯，龍逢與桀，是君臣不像的例子）。仲尼（Zhongni，孔子的字）的門下，顏回（Yan Hui）和閔子騫（Min Ziqian）崇尚仁義；鬼谷子（Guiguzi，縱橫家鼻祖）的門下，蘇秦（Su Qin）和張儀（Zhang Yi）崇尚權謀欺詐，這就是克象啊（蘇秦和張儀都師從鬼谷子，學習縱橫捭闔之術）。所以仲尼的門下，即使是三尺高的孩童也以談論霸道為恥。過去釋公（Shi Gong）的道行傳遍關右，廬山（Lushan，山名）的教化普及到江左，法汏（Fa Tai）在晉朝（Jin Dynasty）正直敢言（法汏與道安[Dao An，東晉高僧]同行，道安去了襄陽，法汏去了荊州）。
【English Translation】 English version (Knowing to follow the teacher's instructions.) Literary masters such as Qu Yuan (Qu Yuan, a poet of the Chu state during the Warring States period), Song Yu (Song Yu, a writer of rhapsodies during the Warring States period), Yang Xiong (Yang Xiong, a writer of the Western Han Dynasty), and Sima Xiangru (Sima Xiangru, a writer of rhapsodies during the Western Han Dynasty) all imitated each other, but even with the urging of a whip, it was difficult to make them keep pace. Therefore, moral words and deeds differ greatly in ancient and modern times, appearing so uneven and gradually becoming subtle! To carve an uncut jade into a beautiful object is the talent of an excellent craftsman; to build a spacious house with solid timber is the strength of an outstanding artisan; to impart specialized knowledge to achieve virtue is the teaching of a benevolent teacher. Therefore, birds can choose trees, fish can choose springs, ministers can choose rulers, and disciples can choose teachers. It is difficult for one who cannot be a minister to seek to be a ruler, for one who cannot be a son to seek to be a father, and for one who cannot be a disciple to seek to be a teacher (it is possible to measure oneself and estimate things). Therefore, one should be forgiving of oneself in dealing with people. However, the relationship between father and son is innate, and there are those who are unlike (the way of father and son is innate; for example, Yu [Yu, the founder of the Xia Dynasty] and Gun [Gun, Yu's father] are unlike). The relationship between ruler and minister is the system of the state, so there are those who are alike and those who are unlike (Jiao [Jiao, a tyrant of the Xia Dynasty]'s Yuankai [Yuankai, a virtuous minister] is an example of being alike; the Four Fiends [Si Xiong, four legendary evil figures] are examples of being unlike). The relationship between teacher and student is a moral union, how can there be those who are unlike? Like Shun (Shun, a legendary sage ruler) who begat Shang Jun (Shang Jun, Shun's son), and King Wen (King Wen, King Wen of Zhou) who begat King Wu (King Wu, King Wu of Zhou), there are those who are alike and those who are unlike between father and son (Shun was a great sage, but begat Shang Jun, an unworthy son, so father and son were unlike; King Wen was a sage, and begat King Wu, who was also a sage, so father and son were alike). Huang Tingjian (Huang Tingjian, a poet of the Northern Song Dynasty) was a minister of Yu Shun (Yu Shun, i.e., Shun), Feilian (Feilian, a sycophant of King Zhou of Shang) was a minister of King Zhou (Zhou, King Zhou of Shang), Huandou (Huan Dou, an evil person during the time of Yao) was a minister of Yao (Yao, a legendary sage ruler), and Long Feng (Long Feng, a loyal minister of Jie of Xia) was a minister of Jie (Jie, Jie of Xia), there are those who are alike and those who are unlike between ruler and minister (Huang Tingjian was Gao Yao [Gao Yao, a minister of Shun], and was alike with Yu Shun; Feilian was alike with Zhou; Huandou and Yao, Long Feng and Jie, are examples of rulers and ministers being unlike). In the school of Zhongni (Zhongni, Confucius's courtesy name), Yan Hui (Yan Hui) and Min Ziqian (Min Ziqian) valued benevolence and righteousness; in the school of Guiguzi (Guiguzi, the founder of the School of Diplomacy), Su Qin (Su Qin) and Zhang Yi (Zhang Yi) valued intrigue and deception, this is being alike (Su Qin and Zhang Yi both studied under Guiguzi, learning the art of diplomacy). Therefore, in the school of Zhongni, even a three-foot-tall child would be ashamed to speak of hegemony. In the past, Shi Gong's (Shi Gong) teachings spread throughout Guan You, and the teachings of Lushan (Lushan, a mountain name) spread to Jiang Zuo, and Fa Tai (Fa Tai) spoke frankly and uprightly in the Jin Dynasty (Jin Dynasty) (Fa Tai traveled with Dao An [Dao An, an eminent monk of the Eastern Jin Dynasty], Dao An went to Xiangyang, and Fa Tai went to Jingzhou).
。桓溫迎之。身長八尺。風恣可觀。與道恒法師論議而破之。興瓦官寺。王珣謝安常禮焉)道生果斷于宋年(謂定言一切眾生皆得成佛于宋代)夫何象也歷觀前往。孰能不由道德之室而至於大名乎(楊雄云。師者人之摸范也。不摸不范。不可以為師也)禮云。善歌者使人繼其聲。善教者使人繼其志也。故不能繼釋氏聖人而能繼釋氏之君子。何莫由師之道焉。夫澄至安。安至遠。遠至曇順。順至僧慧。凡五世。價重帝王。風動四方。事標史冊(書曰四方風動唯乃之休)其或立德也(謂禪觀之行者)立功也(翻譯流傳)立言也(講說著述)為天下之人也。僧會支遁為天下之人。而一會一遁其後篾聞也。然有至乎累世者。或青出於藍。或冰出於水。但為一方之賢。未果為天下之賢者也。故為弟子者患師不得於安遠。為師者亦患弟子不至於安遠。夫鼓鐘于宮。聲聞于外。懸像在天。光流於下。琴瑟在御。知音難閟。冰雪載駕。遺躅寧隱(此上喻好事匿於內光華彰干外必有跡也)如彼德行秉躬語默信時(既蘊德行不言。人自信。若桃李之自蹊也)雖高岸已谷。松柏已朽。而徽華弗蔽。洋洋乎盈耳哉(洋洋美譽也)曹馬之年(魏晉之代也)經論權輿。源流混淆(教法初來。若混淆之濁水流泛未廣)宣唱者但包括大義玩味玄旨。至於
剖析名相罔有攸據(罔無。攸所也。教文多闕)豈非聲教所覃未備者歟。安公初見譯諸部小論。蹈詠稱慶。以為幸睹三藏全矣。而未知但滄溟畎澮耳(畎澮田畔。溝渠喻所睹者也。滄溟喻未睹者也)雖上士假微詮以悟旨。而中則實未多也。北涼浮陀跋摩譯阿毗曇毗婆沙(此云覺鎧。西國人。蒙遜子茂處請譯于姑臧。凡一百卷)學者挹其波瀾浩若無涯涘矣。後秦佛陀耶舍善大毗婆沙。時號赤髭也(此云覺明。罽賓國人。婆羅門族。年十三隨師日誦三萬言。誦大小乘經數百萬。性度簡慠。不為諸僧所遇。羅什于沙勒甚相隆厚。自龜茲至長安。譯十住經大毗婆沙等。姚爽疑其所誦。令誦于羌籍藥方可五萬言。二日誦。就覆之不誤一字)卑摩羅叉善十誦。時號青眼也(此云無垢眼。罽賓國人。苦節律藏。與羅什相遇。什禮為師。譯十誦律為六十卷。卒壽春石澗寺。時號青眼律師也)魏曇始足白。於時呼白足阿練若也(始行不履地。練若即僧也。無爭寂靜義)耶舍在沙勒。為羅什師。后至姑臧。聞什為秦污戒曰。羅什如好綿纊。何可使入棘林中乎(姚興嘗謂什曰。大師聰明超悟。天下莫二。一旦後世。何可使法種無嗣。遂以妓女十人逼令受之。自爾已來不住僧坊。別立廨舍。每至講說。常先譬喻如臭泥中生蓮花。但採蓮花勿取臭
【現代漢語翻譯】 剖析名相，如果沒有任何依據（罔：無，攸：所，教文多有缺失），難道不是因為佛法的傳播還不夠完備嗎？鳩摩羅什（Kumārajīva）未翻譯經典之前，道安（Dao An）初次見到翻譯的一些小部頭的論著，就歡欣鼓舞，慶幸能夠看到完整的佛法寶藏了。但他不知道，這只不過是滄海一粟罷了（畎澮：田間小溝渠，比喻所見到的東西；滄溟：大海，比喻未見到的東西）。即使是上等根器的人，可以通過細微的解釋來領悟佛法的旨意，但對於中等根器的人來說，實際上並沒有太大的幫助。 北涼時期的浮陀跋摩（Buddhabhadra，意為覺鎧，西域人。蒙遜的兒子蒙茂請他到姑臧翻譯經典，共一百卷）翻譯了《阿毗曇毗婆沙》（Abhidharma-vibhāṣā），學者們認為其內容浩瀚無邊。後秦時期的佛陀耶舍（Buddhayasas，意為覺明，罽賓國人，婆羅門種姓。十三歲時跟隨老師每天背誦三萬字，背誦大小乘經典數百萬字。性格簡慢傲慢，不被其他僧人所容。鳩摩羅什在沙勒時對他非常尊重。從龜茲到長安，翻譯了《十住經》（Daśabhūmika Sūtra）、《大毗婆沙》（Mahāvibhāṣā）等。姚興懷疑他背誦的內容，讓他背誦羌族的藥方，大約五萬字，兩天就背誦完了，覆核時沒有一個字錯誤），當時被稱為『赤髭』。 卑摩羅叉（Vimalākṣa，意為無垢眼，罽賓國人，苦行僧，精通律藏。與鳩摩羅什相遇，鳩摩羅什對他以師禮相待。翻譯了《十誦律》（Daśādhyāya-vinaya），共六十卷。在壽春石澗寺去世，當時被稱為『青眼律師』。 魏國的曇始（Dharmasthiti）被稱為白足，當時稱他為『白足阿練若』（Dharmasthiti的行為是不踩地，阿練若意為僧人，無爭寂靜之義）。佛陀耶舍在沙勒時是鳩摩羅什的老師，後來到了姑臧，聽說鳩摩羅什在秦地破戒，說：『鳩摩羅什就像上好的棉絮，怎麼能讓他進入荊棘叢中呢？』（姚興曾經對鳩摩羅什說：『大師聰明超悟，天下無人能及。一旦去世，怎麼能讓佛法的種子沒有後代呢？』於是用十個宮女逼迫他接受。從此以後，鳩摩羅什不住在僧房裡，而是住在另外的官舍里。每次講經說法，常常先用比喻，就像臭泥中生長蓮花，只要採蓮花，不要沾染臭泥。）
【English Translation】 Analyzing the names and terms, if there is no basis (Wang: none, You: place, the teachings are often incomplete), isn't it because the propagation of the Dharma is not complete enough? Before Kumārajīva translated the scriptures, Dao An, upon first seeing some small treatises translated, rejoiced and celebrated being able to see the complete treasure of the Dharma. But he did not know that it was just a drop in the ocean (Qianhui: small ditches in the fields, a metaphor for what is seen; Cangming: the sea, a metaphor for what is not seen). Even if people of superior aptitude can understand the meaning of the Dharma through subtle explanations, it does not actually help people of medium aptitude much. During the Northern Liang Dynasty, Buddhabhadra (meaning Armor of Enlightenment, a person from the Western Regions. Meng Xun's son, Meng Mao, invited him to Guzang to translate scriptures, a total of one hundred volumes) translated the Abhidharma-vibhāṣā. Scholars believed that its content was vast and boundless. During the Later Qin Dynasty, Buddhayasas (meaning Bright Enlightenment, a person from the country of Kasmir, of the Brahmin caste. At the age of thirteen, he followed his teacher and recited 30,000 words a day, reciting millions of words of Mahayana and Hinayana scriptures. His personality was simple and arrogant, and he was not tolerated by other monks. Kumārajīva respected him very much in Shāle. From Kucha to Chang'an, he translated the Daśabhūmika Sūtra, the Mahāvibhāṣā, etc. Yao Xing suspected the content he recited and asked him to recite the Qiang medicinal prescriptions, about 50,000 words, which he recited in two days, and there was not a single word wrong when checked), was known as 'Red Beard' at the time. Vimalākṣa (meaning Immaculate Eye, a person from the country of Kasmir, an ascetic monk, proficient in the Vinaya. He met Kumārajīva, and Kumārajīva treated him with the respect due to a teacher. He translated the Daśādhyāya-vinaya, a total of sixty volumes. He died in Shijian Temple in Shouchun, and was known as 'Blue-Eyed Vinaya Master' at the time. Dharmasthiti of the Wei Dynasty was called White Foot, and at that time he was called 'White-Footed Aranyaka' (Dharmasthiti's behavior was not to step on the ground, Aranyaka means monk, meaning non-contention and tranquility). Buddhayasas was Kumārajīva's teacher in Shāle, and later came to Guzang. Hearing that Kumārajīva had broken the precepts in Qin, he said: 'Kumārajīva is like fine cotton wool, how can he be allowed to enter the thorny bushes?' (Yao Xing once said to Kumārajīva: 'Master is intelligent and enlightened, unmatched in the world. Once you pass away, how can the seeds of the Dharma have no descendants?' So he forced him to accept ten palace women. From then on, Kumārajīva did not live in the monastery, but lived in another official residence. Every time he lectured on the scriptures, he often used metaphors first, like a lotus flower growing in stinky mud, just pick the lotus flower and don't get the stinky mud.)
泥)什啟秦主曰。夫欲宣通無上法教。宜令文義理趣圓通。貧道雖復讀誦其文。未善其理。唯有耶舍。深達經教。今在姑臧。愿詔徴之。一言三詳。然後著筆。使微言不墜取信千載。興乃聘耶舍。耶舍笑曰。明旨既降。便應載馳。檀越待士既厚。脫如羅什見處則未敢聞命。興嘆其機慎。重詔教喻。乃至悲夫晉殺竇犢。仲尼不濟于河(孔子自衛將之晉至河。聞趙簡子殺竇鳴犢及舜華。乃臨河而嘆曰。美哉水。洋洋乎。丘之不濟此命也夫。子貢問何謂也。竇犢舜華簡子未得志須之晉趙之賢大夫也。簡子今殺之。刳胎焚林則麒麟不至。覆巢破卵則鳳凰不翔云云。遂回車不渡也)秦蠱羅什。耶舍辭于入國。豈非害一賢而群賢不塈(塈至也)玩一德而眾德將離乎。當弘始初童壽譯三論(中百中觀十二門也)尚空門者輻湊。后譯成實。善法相者云委。其時以為究暢名數靡有過於此論。什首命僧睿講傳。謂之曰。此爭論中。有七處破阿毗曇宗。而在言小隱。若能不問而解可謂英才。睿啓發幽微果不咨什。什嘆曰。吾傳譯經論。得與子相值。無所恨矣(睿魏郡長樂人。依僧賢法師為弟子。謙虛內敏。佐羅什譯經。善攝威儀。弘贊經法。常回此業愿生安養。坐不背西。臨終洗浴燒香向西合掌。嚴然而卒)或謂什門四聖生肇融睿上首。精難
則觀肇第一。或謂十哲。道恒道標加焉(道生。僧肇。道融。僧睿。曇影。慧嚴。慧觀。本傳無名。憑者有南齊道憑。非什門下。有僧䂮者。甚俊恐是字誤)而恒標降於八人。猶負翼亮之才(道恒京兆人。九歲出家。為隱士張忠嗟曰。此小兒有出人之相。在俗有輔政之功。在道有光顯之德。事後母甚孝。博綜經書。佐羅什譯經。道標亦雅有才力。皆有佐助之功也)可居王佐。姚興務其經綸。以金紫巖廊之位強之二賢。雖逼霸威而終不為其臣也。是知賢達背向各有所得。務軒榮者以籍莽食杼為飛走(譬之鳥獸不可與同群)味虛玄者以黼衣食豢為桎梏(猶入廟之犧牲)而伊尹呂望求為人臣(伊尹湯相。呂望太公也。武王臣)卞隨務光俱為讓主(堯禪位而不受者也)豈不各反其好惡異其榮悴哉。如恒標者。尚能以形骸為逆旅。而豈顧其名器。是以。接風雲之遇。割君親之愛。泛五湖而不為難(范蠡辭越王勾踐。乘扁舟泛五湖。王以金鑄招之而不返)蹈滄海而不為遙(魯連雲寧蹈滄海死不事無道主)彼區區之秦何所致哉。使唐虞之際與元愷相齒(八元八愷堯之賢臣相齒齊年也)殷周之始與伊尹齊足。猶慮失之矧乎此時爵祿曷云重矣(此時謂偏霸偽秦)昔支林慧遠致譽望者多嬰此難(為王臣所逼也)而振去若輕埃。揮絕若腐纏(
腐纏朽索也)不足難也。故巢由可為皇臣。非帝力所能起也。夷叔可為帝臣。非王力所能起之也。綺李可為王臣。非霸力所能起之也(靜民則法曰皇。謂炎昊之主也。德象天地曰帝。謂堯舜也。仁義所往曰王。夏殷周也。秦漢皆曰霸也)夫居俗外而為俗內。所起不亦難哉。宋文帝嘗述生公頓悟義。群僧構難。帝以麈尾扣機曰。若使逝者可興。豈為諸公所屈(竺道生。鉅鹿人。幼而穎悟。聰哲若神。鉆仰群經。斟酌雜論。止青園寺。初見泥洹經。乃說頓悟成佛義。籠罩舊說。時以為邪說。被遷擯于廬山。及後分經至。果稱闡提悉有佛性。乃升座論義數番。麈尾紛然而墜隱幾乃卒。言忍死以待經也。故宋文重舉之)顏延之著離識論。帝令慧嚴辯同異。往復終日。帝笑曰。公等今日無愧支許之譚也。支遁才章茂逸。得僧會之風。僧肇筆削奇邁。又得支林之風。安遠生睿之徒。各擅其美。自後緇列。寡有紹其音徽者。齊梁之後。世尚紆麗。詞虧體要。致使求其雅言立意曾不及於漢魏之間箴論(若楊子云之續虞箴等)而況于聖人經籍乎。故懸象岳瀆不以妍華為天地之文章。以其能綱紀覆載為文章(懸象經天也。岳瀆締地也)。人文安不然乎。嘗讀殷之盤銘曰。茍日新日日新又日新。孔丘誄曰。旻天不慭遺耆老。莫相子位焉。嗚呼
【現代漢語翻譯】 現代漢語譯本： 用腐爛的繩索捆綁朽木，這並不算困難。（腐爛的繩索和朽木比喻容易控制的事物）所以巢父、許由可以成為『皇』的臣子，但不是憑藉『帝』的力量可以起用的。（靜民以法則為『皇』，指的是炎帝、昊帝這樣的君主。德行傚法天地稱為『帝』，指的是堯、舜這樣的君主。施行仁義的地方稱為『王』，指的是夏、商、週三代。秦、漢都稱為『霸』。）夷逸、叔齊可以成為『帝』的臣子，但不是憑藉『王』的力量可以起用的。 綺里季、夏黃公可以成為『王』的臣子，但不是憑藉『霸』的力量可以起用的。在世俗之外卻為世俗之內所用，這難道不是更困難嗎？ 宋文帝曾經稱述竺道生（竺道生，鉅鹿人。從小就聰穎，智慧如同神明。深入研究各種佛經，仔細斟酌各種論述。住在青園寺。最初見到《泥洹經》，於是宣講頓悟成佛的義理，籠罩了舊有的說法。當時人們認為這是邪說，他被遷徙流放到廬山。等到後來《泥洹經》傳到，果然應驗了闡提（斷善根的人）都有佛性的說法。於是他升座論義多次，手中的麈尾（一種拂塵）紛紛墜落，靠著的隱幾也倒了，於是去世了。他說要忍死以等待佛經的到來。所以宋文帝重新提起這件事。）頓悟的義理，眾僧紛紛提出質疑。宋文帝用麈尾敲擊桌案說：『如果能讓死去的人復生，難道會被各位所屈服嗎？』 顏延之撰寫了《離識論》，宋文帝讓慧嚴辯論其中的相同和不同之處，往復辯論了一整天。宋文帝笑著說：『各位今天沒有愧對支遁、許詢的談論啊！』支遁的才華文章茂盛飄逸，得到了僧伽難提（得僧會）的風範。僧肇的筆削奇特豪邁，又得到了支道林的風範。安世高、慧遠、生公、鳩摩羅什、僧睿等人，各自擅長自己的美德。自那以後，出家僧侶中很少有人能夠繼承他們的音容風範。齊、梁之後，世人崇尚紆曲華麗的文風，文章失去了根本的要旨，以至於追求雅正的言辭和確立意旨，甚至比不上漢魏之間的箴諫之論（例如楊雄的《續虞箴》等），更何況是聖人的經典著作呢？所以，天上的日月星辰、山嶽河流，不因為華麗而成為天地的文章，而是因為它們能夠綱舉目張、覆蓋承載而成為文章（天上的日月星辰經緯于天，山嶽河流締造于地）。人文教化難道不是這樣嗎？ 曾經讀到殷商的盤銘上說：『如果一天新，就天天新，又天天新。』孔丘的誄辭上說：『上天不忍心留下年老的賢者，沒有人來輔佐君位啊。』唉！
【English Translation】 English version: To bind rotten wood with a decayed rope is not difficult. (The rotten rope and wood are metaphors for things that are easy to control.) Therefore, Chao Fu and Xu You could become ministers of the 'Huang' (Emperor), but not by the power of the 'Di' (Emperor). (To pacify the people with laws is called 'Huang', referring to rulers like Yan Di and Hao Di. To emulate Heaven and Earth in virtue is called 'Di', referring to rulers like Yao and Shun. Where benevolence and righteousness prevail is called 'Wang' (King), referring to the Xia, Shang, and Zhou dynasties. Qin and Han are both called 'Ba' (霸, Hegemon).) Yi Yi and Shu Qi could become ministers of the 'Di', but not by the power of the 'Wang'. Qi Li Ji and Xia Huang Gong could become ministers of the 'Wang', but not by the power of the 'Ba'. To be outside the secular world yet be used within it, is this not more difficult? Emperor Wen of Song once praised the doctrine of sudden enlightenment of Zhu Daosheng (竺道生, a native of Julu. He was intelligent from a young age, with wisdom like a deity. He deeply studied various Buddhist scriptures and carefully deliberated various discourses. He resided in Qingyuan Temple. He first saw the Nirvana Sutra, and then expounded the doctrine of sudden enlightenment to Buddhahood, overshadowing the old theories. At that time, people considered this heresy, and he was exiled to Mount Lu. Later, when the Nirvana Sutra arrived, it indeed confirmed the saying that even icchantikas (闡提, those who have severed their roots of goodness) have Buddha-nature. So he ascended the seat and debated the doctrine many times, the hossu (麈尾, a type of fly-whisk) in his hand fell apart, and the armrest he leaned on also collapsed, and then he passed away. He said he would endure death to await the arrival of the scripture. Therefore, Emperor Wen of Song brought up this matter again.) The monks raised objections. Emperor Wen of Song tapped the table with his hossu and said, 'If the dead could be brought back to life, would I be subdued by you all?' Yan Yanzhi wrote the Treatise on the Separation of Consciousness, and Emperor Wen of Song had Huiyan debate the similarities and differences in it, debating back and forth for a whole day. Emperor Wen of Song smiled and said, 'You all today are not ashamed of the discussions of Zhi Dun and Xu Xun!' Zhi Dun's talent and writing were flourishing and elegant, obtaining the style of Samghadeva (僧伽難提). Sengzhao's editing was unique and bold, also obtaining the style of Zhi Daolin. An Shigao, Huiyuan, Shenggong, Kumarajiva, and Sengrui, each excelled in their own virtues. Since then, few monks have been able to inherit their voices and demeanor. After the Qi and Liang dynasties, the world admired ornate and flowery writing, and the articles lost their fundamental essence, so that the pursuit of elegant words and the establishment of intentions were even inferior to the admonitions of the Han and Wei dynasties (such as Yang Xiong's Continuation of the Yu Admonitions), let alone the scriptures of the sages? Therefore, the celestial phenomena of the sun, moon, and stars, and the mountains and rivers, do not become the writing of Heaven and Earth because of their beauty, but because they can uphold and cover all things (the celestial phenomena of the sun, moon, and stars are longitudinal and latitudinal in the sky, and the mountains and rivers create the earth). Is not human culture the same? I once read the inscription on the basin of the Yin Shang dynasty, which said, 'If it is new one day, then make it new every day, and again new every day.' Confucius's eulogy said, 'Heaven could not bear to leave behind the old and wise, and there is no one to assist the throne.' Alas!
哀哉(孔丘卒。魯哀公誄之曰。旻天不弔不慭遺一老俾屏餘一人以在位㷀㷀余在疚嗚呼哀哉。尼父無自律文。在左傳三十。與今小異)斯文也天之將喪久矣。不有盛德大業。其孰能興之者焉(仲尼以天縱多能故哀誄之)肇著般若無知論(僧肇。京兆人。家貧傭書為業。因得歷觀經史善莊老。后見古維摩經云。方知所歸矣。羅什至從之翻譯。著不遷等四論。義熙十年卒于長安。年三十一)劉遺民見而嘆曰。不意方袍復有平叔。融講新法華經。開為九轍號九轍法師。什曰。佛法之興融其人也(道融。汲郡林慮人。師愛其聰明。先令外學。令往林中。借論語竟不赍歸。于彼已誦。師更以本覆之。不遺一字。至立年才解冠絕。聞什至往咨稟。什見而奇之。卒于彭城。年七十四矣)。什譯中論始二卷。融更剖扸。預貫始終。時師子國有一婆羅門。乘駝負書而來。請求捔試優劣。優則行之。秦人睹其口眼便辟。將改吾觀(有回敬之心也)什告融曰。此外道聰慧殊人。捔言必勝。豈可使無上大道在吾徒為彼而屈。如吾所觀。在君一人而已。融自顧才力可濟(濟成也)但患外道書籍未盡披讀。乃密寫其目。一覽而誦既刻日。爰整其徒。對敡于王庭。彼外道恃其博知。倍意攻融。融出其所知。討其所不知。彼遽保其強誦。而融列其所誦。
【現代漢語翻譯】 現代漢語譯本： 可悲啊，這種文化難道是上天要毀滅它很久了嗎？如果沒有偉大的德行和事業，誰能夠振興它呢（孔子是上天賦予了多種才能的人，所以哀公要悼念他）。 僧肇開始撰寫《般若無知論》（僧肇是京兆人，家境貧寒靠抄書為生，因此得以廣泛閱讀經史和老莊的著作。後來讀到鳩摩羅什翻譯的《維摩詰經》，才知道自己應該歸宿于佛法。鳩摩羅什到達后，僧肇跟隨他翻譯佛經，撰寫了《不遷論》等四篇論著。義熙十年在長安去世，年僅三十一歲）。劉遺民看到後感嘆說：『沒想到出家僧人中還有像王弼這樣的人。』 道融講解新譯的《法華經》，分為九個部分，被稱為九轍法師。鳩摩羅什說：『佛法的興盛，道融是關鍵人物啊！』（道融是汲郡林慮人，他的老師喜愛他的聰明才智，先讓他學習儒家經典。有一次讓他去樹林中借《論語》，道融沒有把書拿回來，而是在那裡背誦完畢。老師用原本覆蓋著他背誦的內容，沒有遺漏一個字。到了成年時，他的才華已經超越了同輩。聽說鳩摩羅什到達后，前去請教。鳩摩羅什見到他後感到非常驚奇。道融最終在彭城去世，享年七十四歲）。 鳩摩羅什翻譯《中論》，剛翻譯完兩卷，道融就加以分析，預先貫穿了始終。當時師子國（斯里蘭卡古稱）有一個婆羅門，騎著駱駝揹著書前來，請求比賽辯論，誰的觀點更好就採用誰的。秦人看到他口才很好，擔心會改變我們的觀點（產生敬佩之心）。鳩摩羅什告訴道融說：『這個外道非常聰明，辯論一定能勝過我們。怎麼能讓無上的佛法在我們這裡因為他而屈服呢？依我看來，能勝過他的人只有你。』道融自認為才學可以勝任（可以成功），只是擔心外道的書籍還沒有全部閱讀。於是秘密地抄錄了書目，快速瀏覽並背誦下來。於是選定日期，率領他的弟子，在朝廷上與外道辯論。那個外道仗著自己博學，更加賣力地攻擊道融。道融拿出他所知道的，反駁他所不知道的。外道堅持他所背誦的內容很強，而道融則列舉他所背誦的內容。
【English Translation】 English version: Alas, is it that Heaven has long been about to destroy this culture? Without great virtue and great undertakings, who could revive it (Confucius was endowed with many talents by Heaven, so Duke Ai mourned him). Sengzhao began to write the 'Prajna-no-Wisdom Treatise' (Sengzhao was from Jingzhao. His family was poor, and he made a living by copying books, thus he was able to extensively read the classics of history, Laozi, and Zhuangzi. Later, upon reading the 'Vimalakirti Sutra' translated by Kumarajiva, he realized where he should belong in Buddhism. After Kumarajiva arrived, Sengzhao followed him in translating Buddhist scriptures and wrote four treatises, including the 'Treatise on Immutability'. He died in Chang'an in the tenth year of the Yixi era, at the age of thirty-one). Liu Yimin saw it and exclaimed, 'I didn't expect that among monks there would be someone like Wang Bi.' Dao Rong lectured on the newly translated 'Lotus Sutra', dividing it into nine sections, and was called the Nine Sections Dharma Master. Kumarajiva said, 'The flourishing of Buddhism depends on Dao Rong!' (Dao Rong was from Linlu, Ji Commandery. His teacher loved his intelligence and first had him study Confucian classics. Once, he was asked to borrow the 'Analects' from the forest, but Dao Rong did not bring the book back, instead reciting it from memory. The teacher covered his recitation with the original text, and not a single word was missed. By the time he reached adulthood, his talent had surpassed his peers. Upon hearing of Kumarajiva's arrival, he went to consult him. Kumarajiva was amazed upon seeing him. Dao Rong eventually died in Pengcheng at the age of seventy-four). When Kumarajiva translated the 'Madhyamaka-karika', after only translating two volumes, Dao Rong analyzed it and preemptively connected the beginning and the end. At that time, a Brahmin from Simhala (ancient name for Sri Lanka) came riding a camel, carrying books, requesting a debate to determine whose views were better. The people of Qin, seeing his eloquence, worried that it would change their views (generate respect). Kumarajiva told Dao Rong, 'This heretic is very intelligent and will surely defeat us in debate. How can we allow the supreme Dharma to be subjugated by him here? In my opinion, only you can defeat him.' Dao Rong believed that his talent could handle it (could succeed), but he was worried that he had not read all of the heretic's books. So he secretly copied the catalog, quickly browsed and memorized it. Then, he set a date and led his disciples to debate with the heretic in the court. The heretic, relying on his erudition, attacked Dao Rong even more vigorously. Dao Rong brought out what he knew and refuted what he did not know. The heretic insisted that his recitation was strong, but Dao Rong listed what he had recited.
並諸夏群書。編目尤廣。其所誦梵志蹇而肆(肆放也。蹇吃情放也)羅什濟詞而嘲之。彼殞越而亡也(濟益也。云逃也)昔符師征晉。大事將去。謝安知玄而舉之。爰致大勛。天下服其遠鑒。而什之知融。何莫安之儔歟。故質斯興廢。同在一舉耳(質形對也。以什舉融。可對安舉玄)融性不狎喧。常登樓披玩。僧睿初為僧賢弟子。賢友僧朗。講放光經。亟遭睿譏難。朗謂賢曰。睿比格難。吾累思不能通。可謂賢賢弟子也。睿魏郡人。秦主問姚嵩曰。睿公何如。曰鄴衛之松柏。興召見大賞悅。敕給俸吏力車輿。后謂嵩曰。此乃四海之標領。何獨鄴衛之松柏乎。睿平生素不背西(愿生西方也)曇影初從什。什謂姚主曰。昨見影公。亦是此國風流標望之僧也。宋僧導(京兆人。十歲出家。后著成實論䟽。起壽春光山寺)止壽春。孝武詔于京鑾輿降蹕。導以孝建之初三綱更始。悲不自勝(元嘉三十年。太子劭弒文帝自立。三月為武陵王駿與諸王殺之即帝位。改元建武。號孝武皇帝)帝亦哽噎敕開講。帝及公卿會焉。導曰。昔王宮託生。雙林見滅。自爾已來歲逾于載。淳源永謝。澆風不追。給苑丘墟。鹿園蕪穢。九十五種(外道之類。或云九十六)以趣下為升高。三界群生以火宅為凈土(法華經云。三界無安猶如火宅)豈知上聖
【現代漢語翻譯】 現代漢語譯本 也包括諸夏的各種書籍，編纂目錄尤其廣泛。鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）口齒不清，說話放肆，僧融用言辭嘲笑他。後來僧融逃走了。過去苻堅征討晉朝，大事將要發生，謝安了解王玄（Wang Xuan，東晉名士）的能力而舉薦了他，因此成就了大功，天下佩服他有遠見。那麼鳩摩羅什瞭解僧融，和謝安舉薦王玄相比，又有什麼不同呢？所以說人才的興盛或衰敗，就在於是否能舉薦賢才這一舉動而已。僧融的性格不喜歡喧鬧，常常登上樓閣披閱書籍。僧睿（Sengrui，鳩摩羅什的弟子）起初是僧賢的弟子，僧賢的朋友僧朗講解《放光經》，屢次遭到僧睿的譏諷和詰難。僧朗對僧賢說：『僧睿喜歡詰難，我多次思考也不能理解他，真可謂是賢能之人的賢能弟子啊！』僧睿是魏郡人。秦王問姚嵩說：『僧睿這個人怎麼樣？』姚嵩回答說：『他是鄴城、衛地的松柏。』秦王於是召見僧睿，非常高興，命令供給俸祿、吏役和車馬。後來秦王對姚嵩說：『這乃是四海的表率，怎麼僅僅是鄴城、衛地的松柏呢？』僧睿平素不背離西方（願望往生西方凈土）。曇影（Tanying，僧人）起初跟隨鳩摩羅什，鳩摩羅什對姚主說：『昨天見到曇影，也是這個國家風流倜儻、為人所敬仰的僧人。』宋僧導（Sengdao，京兆人，十歲出家，後來著有《成實論疏》，在壽春光山寺開始講學）住在壽春，孝武帝下詔到京城，皇帝的車駕降低規格來拜訪他。僧導因為孝建之初三綱（指僧綱）重新開始，悲傷得不能自已（元嘉三十年，太子劉劭弒殺文帝自立，三個月后被武陵王劉駿和諸王殺死，劉駿即位，改年號為建武，號孝武皇帝）。皇帝也哽咽，命令開講佛法。皇帝和公卿都參加了法會。僧導說：『過去王宮託生，雙林示現涅槃，自從那時以來，時間已經很久了，純正的源頭永遠消失，不良的風氣無法追回，祇園精舍變成廢墟，鹿野苑也雜草叢生。九十五種外道（或者說是九十六種）以墮落為升高，三界眾生以火宅為凈土（《法華經》說：三界不安，猶如火宅）。哪裡知道上聖……』
【English Translation】 English version It also included various books from the Xia dynasties, with a particularly extensive catalog. Kumārajīva (a renowned translator of Buddhist scriptures), who stuttered and spoke freely, was mocked by Sengrong with words. Later, Sengrong fled. In the past, when Fu Jian campaigned against the Jin dynasty and a major event was about to occur, Xie An, understanding Wang Xuan's (a famous figure of the Eastern Jin Dynasty) abilities, recommended him, thus achieving great merit, and the world admired his foresight. So, what difference is there between Kumārajīva understanding Sengrong and Xie An recommending Wang Xuan? Therefore, the rise or fall of talent lies solely in the act of recommending the worthy. Sengrong's nature disliked noise, and he often ascended to the pavilion to read books. Sengrui (a disciple of Kumārajīva) was initially a disciple of Sengxian, and Sengxian's friend Senglang, while lecturing on the Fangguang Jing (Radiant Light Sutra), was repeatedly ridiculed and challenged by Sengrui. Senglang said to Sengxian, 'Sengrui likes to challenge, and I have repeatedly thought but cannot understand him. He can truly be called a worthy disciple of a worthy person!' Sengrui was from Weijun. The Qin ruler asked Yao Song, 'What kind of person is Sengrui?' Yao Song replied, 'He is like the pine and cypress of Ye and Wei.' The Qin ruler then summoned Sengrui, was very pleased, and ordered that he be provided with salary, servants, and carriages. Later, the Qin ruler said to Yao Song, 'This is a model for the four seas, how can he merely be the pine and cypress of Ye and Wei?' Sengrui never turned his back on the West (wishing to be reborn in the Western Pure Land). Tanying (a monk) initially followed Kumārajīva, and Kumārajīva said to the Yao ruler, 'Yesterday I saw Tanying, he is also a refined and admired monk of this country.' Song Sengdao (from Jingzhao, ordained at the age of ten, later wrote a commentary on the Chengshi Lun, and began lecturing at Guangshan Temple in Shouchun) resided in Shouchun, Emperor Xiaowu issued an edict to come to the capital, and the emperor's carriage lowered its standards to visit him. Sengdao, because the three gangs (referring to the monastic administration) were restarted at the beginning of the Xiaojian era, was overcome with grief (In the thirtieth year of Yuanjia, Crown Prince Liu Shao assassinated Emperor Wen and established himself, but was killed three months later by Prince Liu Jun of Wuling and other princes, Liu Jun ascended the throne, changed the era name to Jianwu, and was called Emperor Xiaowu). The emperor also choked up and ordered the opening of a Dharma lecture. The emperor and the ministers all attended the Dharma assembly. Sengdao said, 'In the past, a royal palace was entrusted with birth, and Nirvana was manifested in the twin trees. Since then, time has passed for a long time, the pure source has forever disappeared, and the bad customs cannot be recovered. The Jetavana Monastery has become ruins, and the Deer Park is overgrown with weeds. The ninety-five kinds of heretics (or ninety-six kinds) take falling as rising, and the sentient beings of the three realms take the burning house as the pure land (The Lotus Sutra says: The three realms are not safe, like a burning house). How can they know the supreme sage...'
流涕大士悽惶者哉。因則涕泗。四眾為之改容(導卒壽春石澗寺年九十六也)時石澗寺僧因亦當世名匠。或問之與導孰愈。因曰。吾與導同師什公。方孔門則。匯入室。吾升堂矣。道猷述頓悟義。孝武曰。生公孤情絕照。猷公直轡獨上。可謂克明師匠無忝微旨(道猷吳人。生公弟子。師云后見勝鬘經披卷嘆曰。先師昔義與此經闇合。因注之五卷。后孝武詔講頓悟義。競辯之徒聞奏互起。猶皆破之。帝乃撫幾稱快)晉慧遠慧持兄弟也。宋法愛法瑗遠持也。愛為芮國師。俸三千戶。瑗文帝使述生公頓悟義。何尚之聞乃嘆曰。常謂生公歿后微言永絕。今日復聞象外之談。可謂天之未喪斯文也。僧遠隱上定林寺。齊太祖鑾駕詣遠。遠門狹不容輿。蓋太祖欲見遠。遠稱老足不垂床。太祖遣問興臥轉蹕而去。文慧太子竟陵王(蕭子良也)崇為師範。何默周顒吳苞張融稟戒受道焉。昔沙門稱貧道于帝王。南齊法獻玄暢俱為僧正。武帝與語皆名不坐。后僧鐘稱貧道。帝嫌之問王儉曰。先輩沙門于帝王何所稱正殿坐不。儉曰。漢魏佛法未興不記傳。自偽國稱貧道亦預坐。及晉初亦然。中世有庾冰桓玄等。皆欲使沙門盡敬。朝議紛紜。事皆休寢。宋之中朝。亦頗令致禮。而尋見不行。自邇迄今。多預坐稱貧道。帝曰。獻暢二僧道業如此。尚
【現代漢語翻譯】 現代漢語譯本： 流涕大士（指高僧）是多麼悲傷啊！因為這件事而流下眼淚。在場的僧俗四眾都為之變色（導卒于壽春石澗寺，享年九十六歲）。當時石澗寺的僧人因也是當世的名匠。有人問他和導相比誰更優秀。因回答說：『我和導都師從鳩摩羅什大師。如果用孔子的門墻來比喻，導已經進入內室，而我只是登堂而已。』道猷闡述頓悟的義理，孝武帝說：『生公（竺道生）的孤高清絕，道猷公的勇往直前，真可謂繼承了師父的精髓，沒有辱沒師父的教誨。』（道猷是吳郡人，是竺道生的弟子。據說他後來見到《勝鬘經》時，翻閱後感嘆說：『先師以前的義理與這部經暗合。』於是註釋了五卷。後來孝武帝下詔講說頓悟義，辯論的人紛紛上奏反駁，都被他駁倒了。皇帝於是拍案稱快）。晉代的慧遠和慧持是兄弟。宋代的法愛和法瑗也是慧遠和慧持的後人。法愛是芮國的國師，享有三千戶的俸祿。法瑗被文帝派去闡述竺道生的頓悟義。何尚之聽了之後感嘆說：『我一直認為竺道生去世后，精妙的言論就永遠絕跡了。今天又聽到了這種超脫世俗的談論，真可謂上天還沒有要滅絕這種文化啊！』僧遠隱居在上定林寺。齊太祖親自前往拜訪僧遠。僧遠住處的門很窄，容不下皇帝的儀仗。太祖想見僧遠，僧遠卻說自己年老體衰，不能下床迎接。太祖於是派人問候，然後轉身離開了。文慧太子竟陵王（蕭子良）尊崇他為師範。何默、周顒、吳苞、張融都向他稟告戒律，接受教誨。以前沙門在帝王面前自稱『貧道』。南齊的法獻和玄暢都擔任僧正。武帝和他們談話時，都稱呼他們的名字而不讓他們就座。後來僧鐘自稱『貧道』，皇帝對此不滿，問王儉說：『以前的沙門在帝王面前怎麼稱呼自己？在正殿就座嗎？』王儉回答說：『漢魏時期佛教還不興盛，沒有記載。自從偽國時期開始自稱貧道，也可以就座。到了晉朝初期也是這樣。中古時期有庾冰、桓玄等人，都想讓沙門對他們盡禮。朝廷議論紛紛，這件事最終不了了之。宋朝中期，也曾經想讓他們行禮，但很快就停止了。從那以後，大多都可以就座並自稱貧道。』皇帝說：『法獻和玄暢兩位僧人的道業如此高深，尚且……』
【English Translation】 English version: How sorrowful was the great virtuous monk who shed tears! Because of this event, tears flowed. The four assemblies (monks, nuns, laymen, and laywomen) changed their expressions (Dao passed away at the age of ninety-six at the Shijian Temple in Shouchun). At that time, the monk Yin of Shijian Temple was also a famous artisan of the era. Someone asked who was better, Yin or Dao. Yin replied, 'Dao and I both studied under Master Kumarajiva. If we use Confucius's school as an analogy, Dao has entered the inner chamber, while I have only ascended the hall.' Dao You expounded the meaning of sudden enlightenment, and Emperor Xiaowu said, 'Master Sheng (Zhu Daosheng)'s solitary purity is unparalleled, and Dao You's direct approach is unique. It can be said that he has inherited the essence of his teacher and has not disgraced his teacher's teachings.' (Dao You was from Wu, a disciple of Zhu Daosheng. It is said that when he later saw the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), he sighed after reading it, 'My former teacher's teachings secretly correspond to this sutra.' So he annotated it in five volumes. Later, Emperor Xiaowu issued an edict to explain the meaning of sudden enlightenment, and those who debated fiercely presented rebuttals, but they were all refuted by him. The emperor then clapped his hands and praised him). Huiyuan and Huichi of the Jin Dynasty were brothers. Fa'ai and Fayuan of the Song Dynasty were descendants of Huiyuan and Huichi. Fa'ai was the national teacher of Rui, enjoying a stipend of three thousand households. Fayuan was sent by Emperor Wen to expound Zhu Daosheng's meaning of sudden enlightenment. After hearing this, He Shangzhi sighed, 'I always thought that after Zhu Daosheng's death, the subtle words would be forever extinct. Today, I have heard this transcendent discourse again. It can be said that Heaven has not yet abandoned this culture!' Monk Yuan lived in seclusion at the Upper Dinglin Temple. Emperor Taizu of Qi personally visited Yuan. The door of Yuan's residence was narrow and could not accommodate the emperor's entourage. Taizu wanted to see Yuan, but Yuan said that he was old and weak and could not get out of bed to greet him. Taizu then sent someone to inquire and turned around and left. Prince Wenhui, King Jingling (Xiao Ziliang), revered him as a teacher. He Mo, Zhou Yong, Wu Bao, and Zhang Rong all reported the precepts to him and received teachings. In the past, śramaṇas (沙門) referred to themselves as 'poor monks' before emperors. Fa Xian and Xuan Chang of the Southern Qi Dynasty both served as saṃghādhyakṣa (僧正). When Emperor Wu spoke with them, he addressed them by their names and did not ask them to sit down. Later, Monk Zhong referred to himself as 'poor monk,' and the emperor was dissatisfied with this, asking Wang Jian, 'How did the previous śramaṇas refer to themselves before emperors? Did they sit in the main hall?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no records. Since the pseudo-kingdom period, they have referred to themselves as poor monks and could also sit down. This was also the case in the early Jin Dynasty. In the middle period, there were Yu Bing, Huan Xuan, and others who wanted to make śramaṇas pay their respects to them. The court debated fiercely, and the matter was eventually dropped. In the middle of the Song Dynasty, they also tried to make them perform rituals, but it was quickly stopped. From then until now, most can sit down and refer to themselves as poor monks.' The emperor said, 'The virtuous conduct of the two monks, Fa Xian and Xuan Chang, is so profound, yet...'
自稱名。況復餘者揖拜太甚稱名亦無嫌。自後稱名獻暢始也。梁寶亮性率直。每對武帝稱貧道上。雖有間然而挹其神志。亮青州人。初至京。袁璨異之曰。珠生合浦。魏人取以照乘。璧在邯鄲。秦人請以華國。天下之寶當與天下共之。非覆上人貴州所宜專也。僧旻七歲出家居虎丘。或問曰。沙彌何姓。家在何處。對曰。貧道姓釋。家於此山。張融謝眺少相厚善。陸倕嘗與賓從造旻。旻稱疾不見。倕欣然曰。法師不趨於世。此誠弟子所望也。蕭昂出守吳興(吳興郡漢置也。古防風氏之國。至隋廢郡改為湖州。即烏程縣也)將謁旻。旻曰。吾山藪病人。無事見貴二千石。昔戴颙居北嶺。宋江夏王入山。颙高臥牖下不與相見。吾雖德薄。請附戴公之事矣。及蕭至后戶而遁。夫擯世者祿干之不及。尚利者干祿之不及。既得祿狎侮為志。于其賢雖始降禮。若欣遇而無恒其心。卒能以權勢而卑之(既有祿相及。則親狎而侮慢。雖有賢者而能下禮相接。然見遇之道其心不恒。則恃其權勢而以踞傲終之也。則今貴門皆然也)然能病其終卑而兆其始遇則高。見之昭昭不貽己戚矣(顧其始而知其終。則免其自貽伊戚也)智藏事師。以孝敬聞。師疾絕食。藏亦絕食。師進飲。藏乃飲。但性傷乎許直(訐舉人私也)而以譽行為干櫓故不至於危殆
【現代漢語翻譯】 現代漢語譯本 自稱名號。況且其餘人等如果過分地作揖拜見並稱呼名號，也沒有什麼可指責的。自此以後，（人們）開始（在交往中）稱呼名號，並坦誠地表達自己的想法。梁寶亮性格率直，每次面對梁武帝都自稱『貧道』。雖然（武帝）有時不以為然，但還是敬重他的精神和志向。梁寶亮是青州人，剛到京城時，袁璨對他感到驚異，說：『珍珠產于合浦（地名），魏國人用來照明車乘；美玉產于邯鄲（地名），秦國人請求用來裝飾國家。天下的寶物應當與天下人共同擁有，不應該只是上人您貴州（指梁寶亮的家鄉）所獨有的。』僧旻七歲時在虎丘（地名）出家。有人問他：『小沙彌，你姓什麼？家在哪裡？』他回答說：『貧道姓釋，家就在這座山裡。』張融和謝眺年輕時關係很好，陸倕曾經帶著賓客拜訪僧旻，僧旻託病不見。陸倕高興地說：『法師不追逐世俗，這確實是弟子所期望的。』蕭昂出任吳興（吳興郡漢代設定，是古防風氏的國家。到隋朝廢郡改為湖州，就是烏程縣）太守，將要拜訪僧旻。僧旻說：『我這個山野之人，是個病人，沒有必要見您這樣尊貴的二千石（指太守）。過去戴颙隱居在北嶺，宋江夏王入山拜訪，戴颙高臥在窗下，不與他相見。我雖然德行淺薄，也請效仿戴公的做法吧。』等到蕭昂到達后，僧旻就從後門逃走了。那些摒棄世俗的人，是不會被利祿所束縛的；而那些貪圖名利的人，也無法得到真正的利祿。既然已經得到了官位，就以親近狎昵和侮慢他人為樂，即使對賢能之人一開始還能以禮相待，但如果心懷僥倖而不能持之以恒，最終還是會憑藉權勢來輕視他們（既然有了官位，就親近狎昵而侮慢他人。即使有賢能之人，也能放下身段以禮相待，然而這種禮遇之道，他們的內心並不堅定，最終會仗著權勢而傲慢無禮）。然而，能夠預見到他們最終的卑劣，並防範他們最初的高傲，就能明明白白地看清這一切，而不會給自己招來禍患（考慮到事情的開始就能預知它的結局，就能避免給自己帶來憂患）。智藏侍奉師父，以孝順恭敬而聞名。師父生病不吃飯，智藏也不吃飯。師父進食，智藏才進食。只是他的性格過於喜歡揭發別人的隱私，又以好的名聲作為自己的保護傘，所以沒有遇到什麼危難。
【English Translation】 English version He called himself by name. Moreover, there was no objection to others excessively bowing and addressing him by name. From then on, they began to call each other by name and express their thoughts frankly. Liang Baoliang was straightforward in nature. Every time he faced Emperor Wu of Liang, he called himself 'poor Daoist'. Although the Emperor sometimes disagreed, he respected his spirit and ambition. Liang Baoliang was from Qingzhou. When he first arrived in the capital, Yuan Can was surprised by him, saying, 'Pearls are produced in Hepu (place name), and the people of Wei used them to illuminate their carriages; jade is produced in Handan (place name), and the people of Qin requested it to decorate their country. The treasures of the world should be shared by all, and should not be exclusive to you, the superior person, in your noble state (referring to Liang Baoliang's hometown).' When Seng Min was seven years old, he became a monk at Tiger Hill (place name). Someone asked him, 'Little novice, what is your surname? Where is your home?' He replied, 'Poor Daoist's surname is Shi, and my home is on this mountain.' Zhang Rong and Xie Tiao were very close when they were young. Lu Chui once visited Seng Min with guests, but Seng Min claimed to be ill and did not see them. Lu Chui happily said, 'The Dharma master does not pursue worldly affairs, which is indeed what this disciple hopes for.' Xiao Ang was appointed governor of Wuxing (Wuxing Prefecture was established in the Han Dynasty and was the ancient state of Fangfeng. In the Sui Dynasty, the prefecture was abolished and changed to Huzhou, which is Wucheng County), and was about to visit Seng Min. Seng Min said, 'I am a sick person in the mountains and forests, and there is no need to see you, a noble two-thousand-stone (referring to the governor). In the past, Dai Yong lived in seclusion in Beiling, and the King of Jiangxia of Song entered the mountain to visit him. Dai Yong lay high under the window and did not see him. Although my virtue is shallow, please allow me to imitate Dai Gong's actions.' When Xiao Ang arrived, Seng Min escaped through the back door. Those who abandon the world are not bound by wealth and status; those who are greedy for fame and fortune cannot obtain true wealth and status. Since they have obtained official positions, they take pleasure in being intimate and disrespectful to others. Even if they can treat virtuous people with courtesy at first, if they are opportunistic and cannot persevere, they will eventually despise them with their power (since they have official positions, they are intimate and disrespectful to others. Even if there are virtuous people, they can condescend to treat them with courtesy, but their way of treating them is not firm in their hearts, and they will eventually be arrogant and rude with their power). However, being able to foresee their ultimate baseness and prevent their initial arrogance, one can clearly see all of this and avoid bringing trouble upon oneself (considering the beginning of things, one can foresee their end, and avoid bringing worries upon oneself). Zhi Zang served his master and was known for his filial piety and respect. When his master was ill and refused to eat, Zhi Zang also refused to eat. When his master ate, Zhi Zang ate. However, his nature was too fond of exposing the privacy of others, and he used his good reputation as a shield, so he did not encounter any danger.
也。嘗舍財大懺。謝幾卿指掛衣竹戲之曰。猶留此物。尚有意耶。藏曰。身猶未滅。意何由可盡。道安之門人法遇領徒四百。時有一僧。飲酒廢夕燒香。遇罰而不遣。安聞之。以筒緘杖寄遇。遇曰。此由飲酒者也。我訓不勤。遠貽憂賜。乃集眾命維那行杖至三。因泣下自咎。魏道辯門人亡名。負才傲世。辯撻而徙黃龍。其初無恨想。晨夕向辯遙禮。唐智正之門人。智見師所著述。必侍立而書累載。初不貽坐。或久而仆。正責曰。翹足七日匪勞。今爾心輕何不然也(釋迦因地。七日翹一足。贊底沙如來)北遠之門智微每講析幽微。皆云。大法師意如此。因則聲淚俱發(廬山慧遠。姓賈。雁門人。謂之南遠。澤州硤石寺慧遠。姓李。燉煌人。著涅槃經䟽者。謂之北遠也)禮云。凡學之道。嚴師為難。師嚴然後道尊。道尊然後民知敬學。然良家子在家。家有訓從師。師有教故能剋意。盡所敬而行敬。盡所信而行信。是以大聖皆命族姓子而勉之(不貌卑賤律禁出家)非繩樞甕牖者之能也(貧家以繩系樞。以甕作牖也)哀今弟子罕有不聞言于師範者。彼以禮疏而來。此以恩薄而往(弟子既于師䟽師遂顧之恩薄故不住而去也)然牽牛蹊田而奪之牛(春秋有牽牛以蹊田為過也。而奪之牛罪之太甚矣。今喻師之恩薄已非而便舍之不事若
【現代漢語翻譯】 現代漢語譯本： 也。曾經舍財進行大規模的懺悔。謝幾卿指著掛衣服的竹竿戲謔地說：『還留著這東西，莫非還有什麼想法嗎？』藏回答說：『身體都還沒消失，想法又怎麼可能完全斷絕呢？』道安（釋道安，東晉時期著名的佛教高僧）的門人法遇帶領四百弟子。當時有一個僧人，飲酒荒廢了晚間的燒香。法遇懲罰他卻不遣送走。道安聽說了，用竹筒裝著木杖寄給法遇。法遇說：『這都是因為飲酒的人啊。我教導不力，以至於讓您老遠地擔憂賜杖。』於是召集眾人命令維那執行杖罰，打了三下。法遇因此哭泣，責備自己。魏道辯的門人亡名，自恃才華傲視一切。道辯鞭打了他並將他遷到黃龍。那人起初沒有怨恨的想法，早晚都朝著道辯遙拜。唐朝智正的門人，智見每次看到老師的著作，必定侍立在旁記錄，多年如此，從不接受坐下。有時站久了倒下，智正責備他說：『踮起腳站立七天都不覺得勞累，現在你心輕浮，為什麼不能這樣呢？』（釋迦牟尼佛在因地修行時，曾踮起一隻腳站立七天，讚歎燃燈佛）北遠（指慧遠，爲了區別于廬山慧遠而稱北遠）的門人智微每次講解精深微妙的道理，都說：『大法師的意思是這樣的。』因此常常聲淚俱下。（廬山慧遠，姓賈，雁門人，被稱為南遠。澤州硤石寺慧遠，姓李，敦煌人，著有《涅槃經疏》，被稱為北遠）《禮記》說：『凡是求學之道，尊敬老師是最難的。老師受到尊敬，然後道義才能受到尊重。道義受到尊重，然後人民才知道敬重學習。』因此良家的子弟在家中，家裡有訓導，跟隨老師，老師有教誨，所以能夠剋制自己的意念，儘自己所敬重的去敬重，儘自己所相信的去相信。因此大聖人都要告誡同族子弟勉勵他們（不要因為外貌卑賤而禁止他們出家，律法禁止這樣做），這不是那些住在簡陋房屋裡的人所能做到的（貧窮人家用繩子系門軸，用瓦罐做窗戶）。可悲的是現在的弟子很少有不違背師長教誨的。他們因為禮節疏忽而來，又因為恩情淡薄而離開（弟子既然對老師疏遠，老師就覺得對他的恩情淡薄，所以留不住他而離去）。然而牽牛踐踏了田地就奪走他的牛（《春秋》記載有牽牛踐踏田地的事情，認為這是過錯，但是奪走他的牛就罪過太大了。現在比喻老師的恩情淡薄已經不對了，如果便捨棄老師不去侍奉，就像……）
【English Translation】 English version: Also. He once gave away wealth for a grand repentance. Xie Jiqing pointed to the bamboo used for hanging clothes and jokingly said, 'Still keeping this thing, do you still have intentions?' Zang replied, 'The body has not yet perished, how can intentions be completely exhausted?' Fa Yu, a disciple of Dao An (Shi Dao'an, a famous Buddhist monk in the Eastern Jin Dynasty), led four hundred disciples. At that time, there was a monk who neglected evening incense burning due to drinking. Fa Yu punished him but did not send him away. Dao An heard of this and sent a staff in a bamboo tube to Fa Yu. Fa Yu said, 'This is all because of the drinker. My teaching is not diligent, causing you to worry and bestow a staff from afar.' So he gathered the assembly and ordered the Karmadana to administer the staff, striking three times. Fa Yu then wept, blaming himself. Wang Ming, a disciple of Wei Daobian, was arrogant and scornful due to his talent. Daobian flogged him and moved him to Huanglong. Initially, he had no resentment, and he would bow remotely to Daobian morning and evening. A disciple of Zhi Zheng in the Tang Dynasty, Zhi Jian, always stood by and recorded whenever he saw his teacher's writings, doing so for many years without ever accepting a seat. Sometimes, he would fall over from standing for too long. Zheng would rebuke him, saying, 'Standing on tiptoe for seven days is not tiring, why can't you do that now with your frivolous heart?' (Shakyamuni Buddha, during his causal practice, stood on one foot for seven days, praising Dipamkara Buddha). Zhi Wei, a disciple of Bei Yuan (referring to Huiyuan, called Bei Yuan to distinguish him from Huiyuan of Mount Lu), always said, 'The Dharma Master's intention is like this,' whenever he explained profound and subtle principles. He would often burst into tears. (Huiyuan of Mount Lu, surname Jia, from Yanmen, was called Nan Yuan. Huiyuan of Xiashi Temple in Ze Prefecture, surname Li, from Dunhuang, wrote the commentary on the Nirvana Sutra, and was called Bei Yuan). The Book of Rites says, 'In the way of learning, respecting the teacher is the most difficult. When the teacher is respected, then the Dao is respected. When the Dao is respected, then the people know to respect learning.' Therefore, the children of good families at home have guidance, and following the teacher, the teacher has teachings, so they can restrain their minds, do their best to respect what they respect, and do their best to believe what they believe. Therefore, the great sages all admonish their clan children to encourage them (do not prohibit them from leaving home because of their humble appearance, the law prohibits this), which is not something that those who live in humble houses can do (poor families use ropes to tie door pivots and use urns as windows). Sadly, few disciples nowadays do not disobey their teachers. They come because of neglect of etiquette and leave because of thin affection (since the disciple is estranged from the teacher, the teacher feels that his affection for him is thin, so he cannot keep him and leaves). However, if an ox treads on a field, one should not take away the ox (the Spring and Autumn Annals record the matter of an ox treading on a field, considering it a fault, but taking away the ox is too great a crime. Now, the analogy is that the teacher's affection is already wrong, if one abandons the teacher and does not serve him, it is like...)
奪牛之甚也)本輕而末重也(師之恩薄本輕而不敬為末重)如尊雖義不至卑則欲據其事歟(父縱不父子不可不子也)禮曰。父母愛之。喜而不忘。父母惡之。懼而無怨(為人子者。不患無所立而患不孝。敬恭父命何常之有)夫能移此于其師者。豈使過及其身乎(移事父不忘不怨之道。而事于師則固無其過矣)故有假師而為名侮師之涼德(涼薄也。假借也。以其師之德薄殊無敬順之儀。但假借師名而已)將升堂則筋骨捷解。俾侍坐則手足窳惰(窳菰在穴也。臥而不起。懶人慵惰。如菰在穴臥而不起也)斯或尾大而難掉(左傳。尾大不掉。今或弟子勝師故相輕傲也)故訓罰之不至。或螟蛉之有似物類之相召(螟蛉者蜂取蟲而咒之似我。似我不日而蟲化為蜂也。今弟子乃他人所生取以教之。令作其資)其威尚不謹其容。而德豈能服其心歟(官有威刑事公尚不懼其容。今師以德如何能伏其心也)今澆季之風。師求弟子。匪弟子求師。師以此始。弟子以此終。嗟乎何日不由之矣。夫魯國先師以冉有僕樊遲御。子貢糴顏回爨(冉求字子有。樊須字子遲。端木賜字子貢。顏回字子淵。昔夫子在陳。則賜糴同爨也)其何至於此哉。彼德厚可慕而弟子實慕德故也。梁惠布三果至人也。妙窮三論。時號得意布也。見樂生凈土者告云。方土乃
凈非吾愿也。如何在蓮華中十劫受樂。未若三塗救苦者也(生西方下品中生在花中六劫。下品下生在蓮華中十二劫。開花方得見佛。不如三塗救苦眾生。此乃悲增菩薩也)凡法集先眾往而默彼嘩者憚若銜枚德之至也(升堂先往。後生懼之。而默靜也)卒後手屈三指地動七日。史奏得道人星滅矣(高僧傳慧布誓生三塗救苦眾生)昔魏玄高有愿生三惡道。齊僧景亦如之。唯聖人與聖人而能至於此也。陳衡岳慧思(衡岳南嶽也。在湖南。今岳州也)證法華三昧。能知前生事。頂有肉髻。知達人心。毒不能害。怨不能動。初智顗悅其風而造焉。思曰。昔靈山同聽法華。宿緣所追。今復來矣。遂示普賢道場四安樂行。顗行道經三七夕誦至藥王品心緣苦行至是真精進句。見與慧思同在靈山聽佛說法。思云。此之靈相非爾不感。非我莫識。此法華三昧前方便也。思以三觀義傳顗。顗以四教義裨之。三觀四教之宗旨自衡岳天臺始也。梁策草堂約為智者(慧約法師也)陳隋以顗為智者(即今江陵玉泉寺關將軍起寺者也)惟有道之賢。聽虛名非美。視虛器非重。心若浮雲。跡猶過羽(唯器與名不可以假人。而有道之高士視浮名亦不以為貴)而帝天下者。師其聖。友其賢。固其然也(以梁陳隋貴有天下不可不尊聖而友賢乎)或問岳位。告云。
【現代漢語翻譯】 現代漢語譯本 『不願往生凈土』。如何在蓮花中經歷十劫的快樂，不如前往三惡道救度受苦眾生（往生西方極樂世界下品中生者，在蓮花中經歷六劫；下品下生者，在蓮花中經歷十二劫，蓮花開放后才能見到佛。這不如前往三惡道救度受苦眾生，這是悲心深厚的菩薩才能做到的）。凡是法會聚集時，先到的人默默地站在那裡，那些喧譁的人會感到害怕，就像口中含著枚一樣，這是德行達到極點的表現（升堂時先到的人先到，後到的人心懷敬畏，所以保持沉默安靜）。慧布禪師圓寂后，他的手指彎曲成三指，大地震動了七天。史官上奏說，得道之人隕落了（《高僧傳》記載慧布禪師發誓往生三惡道救度受苦眾生）。過去魏玄高也有發願往生三惡道的，齊代的僧景也是如此。只有聖人才能做到這樣。陳代的衡岳慧思（衡岳即南嶽，在湖南，也就是現在的岳州）證得了法華三昧，能夠知道前生的事情，頭頂有肉髻，能夠了解通達人心的人，毒藥不能傷害他，怨恨不能動搖他。最初，智顗仰慕他的風範而前去拜訪。慧思說：『過去在靈山一同聽聞《法華經》，宿世的因緣牽引，現在又來了。』於是向智顗展示了普賢道場的四安樂行。智顗修行時，經過三個七日，誦讀《藥王品》時，心中思念苦行，直到『是真精進』這句，看見自己與慧思一同在靈山聽佛說法。慧思說：『這種靈異的景象，不是你不能感應到，不是我不能識別。這是法華三昧的前方便。』慧思將三觀的義理傳授給智顗，智顗用四教的義理來補充它。三觀四教的宗旨，是從衡岳天臺開始的。梁代的策草堂與慧約法師約定，將智顗尊為智者（慧約法師）。陳隋兩代都將智顗尊為智者（就是現在江陵玉泉寺關將軍起寺的那位）。只有擁有高尚道德的賢士，才不會看重虛名，不會重視虛假的器物，心像浮雲一樣，行跡像鳥兒飛過一樣（只有名器不可以借給別人，而有道德的高士，不把虛名看得很重要）。而統治天下的人，應該以聖人為師，以賢人為友，本來就應該是這樣（梁陳隋的統治者，難道不應該尊敬聖人，親近賢人嗎）。有人問慧思禪師的果位，他回答說：
【English Translation】 English version 'It is not my wish to be reborn in the Pure Land.' How can experiencing the bliss of ten kalpas (aeons) in a lotus flower compare to saving suffering beings in the three evil realms? (Those reborn in the middle grade of the lower class in the Western Pure Land experience six kalpas in a lotus flower; those reborn in the lower grade of the lower class experience twelve kalpas in a lotus flower before the flower opens and they can see the Buddha. This is not as good as saving suffering beings in the three evil realms; this is what a Bodhisattva with great compassion would do.) In any Dharma gathering, those who arrive first stand silently, and those who are noisy are afraid, as if they had a gag in their mouths. This is the ultimate expression of virtue (those who arrive at the hall first arrive first, and those who arrive later are in awe, so they remain silent and quiet). After Chan Master Huibu passed away, his fingers curled into three, and the earth shook for seven days. The historian reported that a person who had attained the Dao had passed away (The Biographies of Eminent Monks records that Chan Master Huibu vowed to be reborn in the three evil realms to save suffering beings). In the past, Wei Xuangao also vowed to be reborn in the three evil realms, as did Monk Jing of the Qi dynasty. Only sages can do this. Chen Hengyue Huisi (Hengyue is Nanyue, located in Hunan, which is now Yuezhou) attained the Dharma Flower Samadhi, and was able to know about his past lives. He had a fleshy protuberance on the top of his head, and was able to understand the minds of those who had attained enlightenment. Poison could not harm him, and resentment could not move him. Initially, Zhiyi admired his demeanor and went to visit him. Huisi said, 'In the past, we listened to the Dharma Flower Sutra together on Vulture Peak. Due to the karmic connections from past lives, we have come again.' Then he showed Zhiyi the Four Peaceful Practices of the Universal Worthy Bodhimanda. When Zhiyi was practicing, after three weeks, while reciting the Medicine King Chapter, his mind contemplated ascetic practices, and when he reached the phrase 'This is true diligence,' he saw himself and Huisi listening to the Buddha preach the Dharma on Vulture Peak. Huisi said, 'This spiritual phenomenon cannot be sensed by you, and cannot be recognized by me. This is the preliminary expedient for the Dharma Flower Samadhi.' Huisi transmitted the meaning of the Three Contemplations to Zhiyi, and Zhiyi supplemented it with the meaning of the Four Teachings. The tenets of the Three Contemplations and Four Teachings originated from Hengyue Tiantai. Ce Caotang of the Liang dynasty agreed with Dharma Master Huiyue to honor Zhiyi as the Wise One (Dharma Master Huiyue). The Chen and Sui dynasties both honored Zhiyi as the Wise One (that is, General Guan who built the temple at Yuquan Temple in Jiangling). Only virtuous scholars with high morals do not value empty fame, and do not value false objects. Their hearts are like floating clouds, and their traces are like birds flying by (only names and objects cannot be lent to others, and virtuous scholars with high morals do not value empty fame). And those who rule the world should take sages as their teachers and befriend the virtuous. This is how it should be (shouldn't the rulers of the Liang, Chen, and Sui dynasties respect sages and befriend the virtuous?). Someone asked Chan Master Huisi about his attainment, and he replied:
吾鐵輪王位中人耳(四加行位菩薩為四州王。鐵輪王則合是暖位也)或問天臺位。告云。吾不領徒眾。當凈六根(一云八地已上六根清凈。二云初地已上。三云資加亦清凈。今顗與思。恐俱是地前資加也)為他損己。只是五品內人耳。嘉祥初聞天臺頗輕於耳(高僧慧皎住嘉祥寺)亦既目覿乃伏膺為徒。又以三輪剖斷經例制勝之論。而特聞于天下者也。弟子智愷專門之業雖不盡于師。而於死則有稱焉。南土四朝克尚玄理(宋齊梁陳)資于龍樹提婆為不拔之論。真諦雖譯對法唯識等部(真諦三藏陳朝至)會王室多虞。天步孔艱(孔甚艱難也。後主變亂也)承業學徒所究未弘。有法遇鉆研講記殆乎過半。惜哉短命不極其志。將死之日勒焚遺草。聞者為之涕零。自後其徒沒沒焉(遇法師所討唯識未盡其旨。而至唐慈恩著唯識疏十卷)洎真諦南迴綜習無聞。故色心之學終少聞於盡善。章疏之家必先意于空理(自真諦去後。少傳法相。多弘空性也)國初玄奘(貞觀年)譯唯識授門下基(窺某姓尉遲。字洪道。鄂公敬德之猶子也。造百本疏。慈恩和尚也)兼之瑜伽也(並大乘論)譯俱舍授門下光(未詳)兼之婆沙也(並小乘論)可謂法相光華。名數淵弘。精搜真俗。通乎大道。彼空宗之學悄若乎不紓其志也(奘三藏。自貞觀年往西國
。學經論法相。至貞觀回。大弘法相。空性之徒睹之。若風恬而波偃)太宗高宗制聖教序(今見冠經首也)華藻耀乎天文。真風翔乎海隅。洎玄宗注般若。蓋二聖鴻基之積潤也(玄宗注金剛經。見行於世)但世以譯經則易。譯論則難。而傳者亦如之(傳經者。止於尋文刻旨敘意連環故為易也。傳論者。循環性相洞達幽微故為難也)寔由經但斷疑生信。旨遠而文近。論則殫窮性相。訓暢精微。為義必典。為文尚華。錯綜音律。鏗鏘彬蔚(彬蔚文彩興盛貌也)賓主相由。鉤賾為美。自非上智不能見往復之意。故學之者鮮不功倍為山(淺近之者聞而輕侮。蓋非其境也。為山九仞起于累土也)辯參神化。以教行中夏始不譯論。求其師資輔會之道難矣(至今學經之徒。其侶若林。究論之士。若披沙見寶也)夫法學之侶。知經律而不知論者。但直贊述其文而已。至於攀援大義。則不謂之洞達者也(故今蜀中凡善傳經者皆兼習論。然後傳演方為美也)其羅什譯經則齷齪。譯論則舒緩。玄奘反之。故什世經學則優(優勝也)奘世論學則倍矣。昔慧休者一鞋三十年。遇泥則跣曰。泥軟易蹈。吾不欲損信施故也。每告眾曰。吾所聽經律皆三二十遍。猶恨少功。欲兼異部。未遑多涉。今之學者罕有備通。文句薄知則預師範。致有窮括。莫知由
【現代漢語翻譯】 現代漢語譯本 學習經、論的法相宗（Dharmalaksana）。至貞觀年間回國，大力弘揚法相宗。空宗（Śūnyatā）的學者看到這種情況，就像風平浪靜一樣。（唐）太宗、（唐）高宗撰寫《聖教序》（現在看到的是放在經書最前面的），文采華麗如天上星辰，真正的佛法之風傳遍海角天涯。等到玄宗註解《般若經》，這都是兩位聖上積累的功德滋潤啊！（玄宗註解的《金剛經》，現在還在世上流傳。） 只是世人認為翻譯經書容易，翻譯論著困難，而傳授的人也是這樣認為。（傳授經書的人，只是尋找文字，刻意理解旨意，敘述意義，連線上下文，所以容易。傳授論著的人，要循環理解體性與現象，洞察幽深細微之處，所以困難。） 實在是因為經書只是斷除疑惑，產生信仰，旨意深遠而文字淺近。論著則詳盡地探究體性與現象，詳細地闡述精微的道理。用詞必須典雅，文風崇尚華麗，錯綜複雜的音律，鏗鏘有力，文采斐然。（彬蔚，形容文采興盛的樣子。）賓客與主人互相配合，以鉤深致遠為美。如果不是上等智慧的人，不能理解其中往復的含義。所以學習論著的人很少有事半功倍的效果。（淺薄的人聽了會輕視侮辱，因為他們不在那個境界。『為山九仞，起于累土』。） 辯論可以參與神的變化，用佛法教化中原，一開始不翻譯論著，尋求師資輔導的途徑就很難了。（至今學習經書的人，他們的同伴多如樹林。研究論著的人，就像在沙子里尋找寶物一樣。） 那些學習法相宗的人，只知道經、律而不知道論著，只是直接讚美敘述經文而已。至於攀援宏大的意義，就不能說他們洞察通達了。（所以現在四川一帶凡是善於傳授經書的人都兼習論著，然後傳授講解才算完美。） 鳩摩羅什（Kumārajīva）翻譯經書則顯得拘謹，翻譯論著則顯得舒緩。玄奘（Xuánzàng）正好相反。所以鳩摩羅什時代經學興盛，玄奘時代論學更加興盛。 過去有位慧休法師，一雙鞋穿了三十年。遇到泥濘就赤腳，說：『泥土柔軟容易踩踏，我不願意損壞信徒的佈施。』他經常告訴大家說：『我所聽的經律都聽了二三十遍，還遺憾自己下的功夫太少，想兼學其他部類的經典，還沒有時間廣泛涉獵。』現在學習的人很少有全面通達的，對文字語句稍微瞭解一點就充當老師，導致出現窮盡所有也搞不明白的情況。
【English Translation】 English version They studied the Dharmalaksana (法相宗, school of Buddhist philosophy emphasizing the characteristics of dharmas) of Sutras and Shastras. Upon returning during the Zhenguan (貞觀) era, he greatly promoted Dharmalaksana. Those of the Śūnyatā (空性, emptiness) school, upon seeing this, were like a calm wind with subsiding waves. Emperor Taizong (太宗) and Emperor Gaozong (高宗) composed the 'Preface to the Sacred Teachings' (聖教序, now seen placed at the beginning of scriptures), its literary brilliance shining like the stars in the heavens, the true wind of Dharma spreading to the corners of the sea. By the time Emperor Xuanzong (玄宗) annotated the Prajna Sutra (般若經), it was all due to the accumulated merits of the two sagely emperors! (Emperor Xuanzong's annotation of the Diamond Sutra (金剛經) is still circulating in the world.) It's just that the world considers translating Sutras easy and translating Shastras difficult, and those who transmit them think the same. (Those who transmit Sutras merely seek the words, deliberately understand the meaning, narrate the significance, and connect the context, so it's easy. Those who transmit Shastras must cyclically understand the nature and phenomena, and deeply perceive the subtle and profound, so it's difficult.) It is truly because Sutras merely dispel doubts and generate faith, their meaning profound but their words simple. Shastras, on the other hand, exhaustively explore nature and phenomena, and elaborately expound subtle principles. The wording must be elegant, the style must admire magnificence, with intricate rhythms, sonorous and refined. (彬蔚, describes the flourishing appearance of literary brilliance.) Guests and hosts complement each other, with depth and far-reaching significance as beauty. If not for those of superior wisdom, they cannot understand the meaning of the back and forth. Therefore, those who study Shastras rarely achieve twice the result with half the effort. (Those who are shallow hear and despise, because they are not in that realm. 'Building a nine-ren mountain begins with a pile of earth.') Debate can participate in the transformations of the divine, and use the Dharma to teach the Central Plains. Initially, not translating Shastras made it difficult to seek the path of teachers and assistants. (To this day, those who study Sutras have companions as numerous as trees. Those who study Shastras are like finding treasures in the sand.) Those who study Dharmalaksana, knowing only Sutras and Vinaya (律, monastic rules) but not Shastras, merely directly praise and narrate the Sutra texts. As for climbing to the great meaning, it cannot be said that they have insight and understanding. (Therefore, now in the Sichuan area, all those who are good at transmitting Sutras also study Shastras, and then transmitting and explaining is considered perfect.) Kumārajīva (鳩摩羅什) translated Sutras with restraint, and translated Shastras with ease. Xuanzang (玄奘) was the opposite. Therefore, in Kumārajīva's era, Sutra studies flourished, and in Xuanzang's era, Shastra studies flourished even more. In the past, there was a Dharma master Huixiu (慧休) who wore a pair of shoes for thirty years. When encountering mud, he would go barefoot, saying, 'The mud is soft and easy to step on, I do not want to damage the offerings of the faithful.' He often told everyone, 'I have listened to the Sutras and Vinaya twenty or thirty times, and still regret that I have not put in enough effort. I want to study other categories of scriptures as well, but I have not had time to explore them widely.' Now, there are few scholars who are comprehensively knowledgeable. Those who know a little about the words and sentences act as teachers, leading to situations where they exhaust everything but still do not understand.
緒。此法滅在人矣。所以終夜長想有慨於懷爾。
北山錄卷第四 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第五
釋賓問第八(假設賓主之問答以釋吾門之疑滯也)
向方士適石林之館(向方士者假設。若烏有先生亡是公之類)膜跪造𣍿(膜跪拜也。穆天子傳云膜跪受之。郭璞云。若今胡人禮佛也)述于主人曰。吾之生也罹乎百憂。嘗他日在異室有牢醴有琴瑟有詩書備宴。好歌詠乎先王之風。猶慊乎未樂。今聿來高居。松桂寂寥。環堵虛白。鄙吝之心祛矣(慊恨也。久居俗網。每厭繁雜。一來蕭寺幽虛暢然者也)將幸味金仙之旨。暢無生之篇(佛經贊無生理)飲歠法喜(法華經云。法喜禪悅食。餐飲法味自然飽足)沐浴甘露。朗煩素于秋照。擢華耀于春滋。心顏雖懇。非敢以覬如之何(既沐玄風。道心滋茂。心貌雖有情懇。請問未敢。覬望如何)主人曰。余病廢久矣。睹流世若瞑眩不悅乎厥躬(說命云。若藥弗瞑眩。則厥疾弗瘳。今我病世人廢棄已久。睹流世之徒於我瞢然不相顧悅也)退藏於山林。居乃積蘇編茨(蘇草也茨茅也)衣乃弊褐粗純(褐毛也。純絲也。論語云。今也純儉)食乃單盂只豆。巖流沉沉。與鳧鹿為群。夫何道之可觀事之可詢歟。但金石之和。隨拊
【現代漢語翻譯】 現代漢語譯本：唉，佛法衰敗的原因在於人啊。所以我整夜都在長久地思索，心中充滿了感慨。
《北山錄》卷第四
《北山錄》卷第五
釋賓問第八（假設賓主之間的問答，用來解釋我們佛門中的疑惑和滯礙）
有個自稱方士的人來到了石林的住所（這個『向方士』是假設的人物，類似於『烏有先生』、『亡是公』之類）。他跪拜著走到主人面前，說道：『我這一生啊，充滿了憂愁。曾經有那麼些日子，在不同的房間里，有豐盛的酒食，有琴瑟，有詩書，各種宴樂都具備了，（我）還喜歡歌頌先王的遺風，但仍然覺得不夠快樂。現在我來到您這高雅的居所，這裡松樹和桂樹寂靜清幽，四面都是空曠潔白的墻壁，我那鄙陋慳吝的心也消除了（因為長久居住在世俗的羅網中，總是厭倦那些繁雜的事物，一旦來到清凈的寺廟，就會感到心情舒暢）。我將有幸品嚐金仙（佛）的旨意，暢談無生的篇章（佛經讚美無生的道理），飲用法喜（《法華經》說：『法喜禪悅食』，飲用法味自然就飽足了），沐浴甘露。希望我的心效能像秋天的陽光一樣明朗，我的智慧能像春天的雨露一樣滋潤。雖然我的心意和顏容都很懇切，但也不敢奢望什麼，您看怎麼樣呢？（我已經沐浴在玄妙的佛法之中，道心日益增長，雖然我的心意和容貌都很懇切，但請問我應該怎麼做，我不敢有什麼過分的期望。）』主人回答說：『我生病隱居很久了，看到世俗之人就像得了重病一樣，感到不悅。』（《說命》中說：『如果藥不使人頭昏眼花，那病就不會好。』現在我厭惡世俗之人已經很久了，看到那些追逐世俗的人，我就像得了重病一樣，不願與他們交往。）我退隱到山林之中，居住的地方是用草和茅草編織的簡陋房屋（蘇是草，茨是茅草），穿的是粗糙的麻布衣服（褐是毛織品，純是絲織品，《論語》中說：『現在也提倡節儉』），吃的是簡單的飯菜。巖石間的流水緩緩流淌，我與野鴨和鹿為伴。哪裡有什麼值得觀看的道理，有什麼值得詢問的事情呢？只不過是金石之聲和諧動聽，隨著敲擊發出聲音罷了。
【English Translation】 English version: Alas, the reason for the decline of the Dharma lies in people. That's why I spend the whole night in long contemplation, my heart filled with sorrow.
Beishan Lu, Volume 4
Beishan Lu, Volume 5
Explanation of Guest's Questions, Chapter 8 (Hypothetical questions and answers between guest and host to clarify doubts and obstacles in our Buddhist school)
A man calling himself a 'Fangshi' (alchemist/Taoist practitioner) came to the residence in the Stone Forest (this 'Xiang Fangshi' is a hypothetical character, similar to 'Mr. Nowhere,' 'Lord Nothing'). He knelt and approached the host, saying, 'My life is filled with worries. There were days in different chambers, with abundant wine and food, with zithers and lutes, with poetry and books, all kinds of banquets were prepared, and I enjoyed singing the songs of the former kings, but I still didn't feel happy enough. Now I come to your elegant residence, where the pines and cassia trees are quiet and secluded, surrounded by empty and white walls, and my mean and stingy heart has been eliminated (because living in the secular world for a long time, I am always tired of those complicated things, and once I come to a quiet temple, I feel refreshed). I will be fortunate to taste the meaning of the Golden Immortal (Buddha), and talk freely about the chapters of non-birth (Buddhist scriptures praise the principle of non-birth), drink the joy of Dharma (the 'Lotus Sutra' says: 'The joy of Dharma is the food of Zen,' drinking the taste of Dharma naturally fills you up), and bathe in the nectar. I hope my mind can be as bright as the autumn sun, and my wisdom can be as nourished as the spring rain. Although my heart and face are sincere, I dare not expect anything, what do you think? (I have been bathed in the profound Dharma, and my mind of the Way is growing day by day, although my heart and appearance are very sincere, but please tell me what I should do, I dare not have any excessive expectations.)' The host replied, 'I have been sick and living in seclusion for a long time, and seeing the secular people is like having a serious illness, I feel unhappy.' (The 'Shuoming' says: 'If the medicine does not make people dizzy, the disease will not be cured.' Now I have been disgusted with secular people for a long time, and seeing those who pursue secular things, I feel like I have a serious illness and do not want to associate with them.) I have retreated to the mountains and forests, and the place where I live is a simple house woven with grass and thatch (Su is grass, Ci is thatch), and I wear rough hemp clothes (He is woolen fabric, Chun is silk, the 'Analects' says: 'Now also advocate frugality'), and I eat simple meals. The stream between the rocks flows slowly, and I am accompanied by wild ducks and deer. Where is there any reason worth watching, what is there to ask? It's just that the sound of gold and stone is harmonious and pleasant, and it makes a sound as it is struck.'
擊之。良能小大舒速。或亦果應(樂無善聲。隨拊擊而則奏。人無言對。逐把問以相酬也)賓降拜(以謝主人許問)主人避不敏(避位謙也敏達也)既復席。賓曰。漢夢未占。音譯未通。此方先有得聞至教者乎(自漢明已前。此方還有知西方有佛者無)主人曰。遼哉何吾之知也(遼遠也。向吾之知謙也)但觸石之云生於膚寸(公羊傳云。云因觸石而生。膚寸而合。四指曰膚。兩指曰寸)射鮒之水負于艅艎(艅艎吳王舡名。言射鮒小水能載大舡也)何期不然也。昔大聖游婆阇國。其國在南海。去方夏未之遠也(南海去洛未過萬里)微流之風何莫及斯。故周穆王遇西極化人老聖稱古皇先生(老子西升經云。竺干有古皇先生)孔丘推西方有大聖者(子云。西方有大聖人。不言而自理)佛圖澄知臨淄石下有舊像右露盤。揵陀呵見盤鴟山中有古寺基址。安得不有見聞者乎(此皆預有見聞者也)迨漢武元狩初(前漢第五主元狩年)命霍去病北伐匈奴。過居延擒休屠王(屠音除)獲金人以為大神。列于甘泉宮。陳香火以禮事之三年。鑿昆明池(漢武元狩三年減隴西上郡戍卒之半及弄法者謫之。使穿昆明池。西京雜記云。池中刻石為魚至遇雷雨魚常鳴吼上有艛船數百戈矛照燭三輔故事云廣三百二十畝。初穿得黑灰。帝將以問東方朔也)
【現代漢語翻譯】 主人擊鼓。鼓聲或輕或重，或舒緩或急促，都能應和賓客的節奏。（音樂的美妙在於能發出悅耳的聲音，隨著敲擊而演奏。人們沒有言語的交流，而是通過鼓聲的應答來相互酬答。）賓客起身拜謝（感謝主人允許提問），主人謙遜地避讓（避開座位以示謙虛）。 回到座位后，賓客說：『漢代的夢兆還沒有被解釋，梵文的音譯還沒有流通。在這片土地上，在漢明帝之前，是否有人聽說過至高的佛法呢？』（在漢明帝之前，這裡是否有人知道西方有佛陀呢？）主人回答說：『這我怎麼會知道呢？（表示謙虛）』 『但是，雲彩因觸碰石頭而生，從極小的面積逐漸擴大（《公羊傳》說，雲彩因觸碰石頭而產生，從膚寸之地開始聚集。四指寬為『膚』，兩指寬為『寸』）。小小的射鮒之水也能承載巨大的艅艎船（艅艎是吳王的船名，意思是說小小的水也能承載大船）。怎麼能說沒有這種可能呢？』 『過去，偉大的聖人（指佛陀）曾遊歷婆阇國（Bhaja，古印度地名），那個國家在南海，距離中原並不遙遠（南海距離洛陽沒有超過萬里）。微風的吹拂，怎麼會沒有到達這裡呢？所以，周穆王遇到了西方的化人老聖（指老子，根據《老子西升經》記載，竺干有古皇先生），稱他為『古皇先生』。孔丘（孔子）推測西方有大聖人（孔子說，西方有大聖人，不用言語教化就能自行治理）。佛圖澄（Fotucheng，高僧）知道臨淄（Linzi，地名）的石頭下有舊的佛像和露盤，揵陀呵（Ghandhara，古國名）的人看到盤鴟山（Pandishi Mountain）中有古寺的遺址。怎麼能說沒有人見過或聽說過佛法呢？（這些都是預先見過或聽說過佛法的人。）』 『到了漢武帝元狩年間（公元前122年-公元前117年，西漢第五位皇帝的年號），命令霍去病（Huo Qubing，西漢名將）北伐匈奴，經過居延（Juyan，地名）時俘虜了休屠王（Xiutu King，匈奴首領），獲得了金人（Golden Statue，金像）作為大神，陳列在甘泉宮（Ganquan Palace，宮殿名），用香火來禮拜供奉了三年。開鑿了昆明池（Kunming Pool，湖泊名）（漢武帝元狩三年，減少了隴西、上郡的戍卒一半，以及觸犯法律的人，讓他們去開鑿昆明池。《西京雜記》記載，池中刻有石魚，每當遇到雷雨，魚就會鳴叫，池上有數百艘樓船，戈矛閃耀。據《三輔故事》記載，昆明池寬三百二十畝。最初挖掘時挖出了黑灰，皇帝打算用這件事去問東方朔（Dongfang Shuo，西漢辭賦家）。）』
【English Translation】 The host struck the drum. The drumbeats, sometimes light, sometimes heavy, sometimes slow, sometimes fast, all echoed the rhythm of the guest. (The beauty of music lies in its ability to produce pleasing sounds, playing along with the strikes. People had no verbal communication, but responded to each other through the drumbeats.) The guest rose and bowed (to thank the host for allowing the questions), and the host humbly yielded (avoiding the seat to show humility). After returning to their seats, the guest said, 'The dream omens of the Han Dynasty have not yet been interpreted, and the transliteration of Sanskrit has not yet circulated. In this land, before Emperor Ming of the Han Dynasty, has anyone heard of the supreme Buddha Dharma?' (Before Emperor Ming of the Han Dynasty, did anyone here know that there was a Buddha in the West?) The host replied, 'How would I know this? (Expressing humility)' 'However, clouds are born from touching stones, gradually expanding from a tiny area (The Gongyang Commentary says that clouds are produced by touching stones, gathering from a 'fu cun' area. Four fingers wide is 'fu,' and two fingers wide is 'cun'). The small water of Shefu can also carry a huge Yuhuang boat (Yuhuang is the name of the boat of the King of Wu, meaning that small water can carry a large boat). How can it be said that there is no such possibility?' 'In the past, the great sage (referring to the Buddha) traveled to the country of Bhaja (Bhaja, an ancient Indian place name), which was in the South Sea, not far from the Central Plains (the South Sea is no more than ten thousand miles from Luoyang). How could the breeze not have reached here? Therefore, King Mu of Zhou met the Western transformed old sage (referring to Lao Tzu, according to the Laozi Xisheng Jing, there was an ancient emperor in Zhujian), calling him 'Ancient Emperor'. Confucius (Confucius) speculated that there was a great sage in the West (Confucius said that there was a great sage in the West, who could govern himself without words). Fotucheng (Fotucheng, a high monk) knew that there were old Buddha statues and dew plates under the stones of Linzi (Linzi, a place name), and the people of Ghandhara (Ghandhara, an ancient country name) saw the ruins of ancient temples in Pandishi Mountain. How can it be said that no one has seen or heard of the Buddha Dharma? (These are all people who have seen or heard of the Buddha Dharma in advance.)' 'During the Yuanshou period of Emperor Wu of the Han Dynasty (122 BC - 117 BC, the reign of the fifth emperor of the Western Han Dynasty), Huo Qubing (Huo Qubing, a famous general of the Western Han Dynasty) was ordered to march north against the Xiongnu, and when passing through Juyan (Juyan, a place name), he captured the Xiutu King (Xiutu King, a Xiongnu leader), and obtained the Golden Statue as a great god, which was displayed in Ganquan Palace (Ganquan Palace, a palace name), and was worshiped with incense for three years. Kunming Pool (Kunming Pool, a lake name) was dug (In the third year of Yuanshou of Emperor Wu of the Han Dynasty, half of the soldiers guarding Longxi and Shangjun were reduced, as well as those who violated the law, and they were sent to dig Kunming Pool. The Xijing Zaji records that stone fish were carved in the pool, and whenever it rained, the fish would鳴叫, and there were hundreds of storied boats on the pool, with spears shining. According to the Sanfu Stories, Kunming Pool was 320 acres wide. When it was first excavated, black ash was dug out, and the emperor intended to ask Dongfang Shuo (Dongfang Shuo, a writer of the Western Han Dynasty) about this matter.)'
得黑灰問東方朔。朔曰。此非臣能知。陛下可問西域胡道人。暨張騫大夏還。知有申毒國(漢書張騫傳音䔍。即印度同)山海經云。身毒之民。偎人而愛人。郭璞注云。則天竺浮圖所興之處也。亦曰印度。印度月名也。彼月有千名。茲乃一焉(若此方蟾蜍桂影冰輸金盤等彼土取以為國名具臨照義也)哀帝世。景憲往大月氏。受浮圖經月氏王使太子口授之也。劉向云。余遍尋群策。往往見有佛經。及鴻嘉之年(漢成帝世)撰列仙傳(兩卷)云。吾搜檢藏書緬尋太史創造列仙圖。黃帝已下六世迄於今。得仙道者七百餘人。向檢虛實定得一百四十六人。其七十四人已見佛經矣。以是而推周化為秦。秦滅漢興。至於永平實千年矣。自此之前何不聞也(答漢夢未占等也)賓曰。在昔庵園按地。靈鷲騰光。聖眾滿於虛空(維摩居士以方丈室性庵園見佛。釋迦說法華經于靈鷲山。放光動地)道場周於法界(法華曾上三變土田周於法界也)姬孔之典於何不載。秦洛之人未嘗預會。將無大聖頗歟。傳者張歟(佛既放光周遍法界。何故京洛無有見聞之者。為如大聖化有偏頗。為如傳者開張虛誕乎)主人曰。魚潛不知乎水人陸不睹其風。非可知而知居之而不知也。非可見而見居之而不見也。況方諸酌月。非方諸則謂無月矣(方諸者。王充論衡
【現代漢語翻譯】 現代漢語譯本 得黑灰問東方朔。東方朔說：『這不是我能知道的。陛下可以問西域的胡人道人。』等到張騫從大夏回來，知道有申毒國（《漢書·張騫傳》音譯為䔍，就是印度）。《山海經》說：『身毒的百姓，依偎人而愛人。』郭璞註解說：『這就是天竺浮屠興起的地方。』也叫印度。印度是月亮的名字。那裡的月亮有一千個名字，這裡只是其中一個（就像我們這裡用蟾蜍、桂影、冰盤、金盤等來比喻月亮，他們那裡就用這些來做國名，都取其臨照的含義）。哀帝時，景憲前往大月氏，接受浮屠經，由月氏王的太子口授給他。劉向說：『我遍尋各種書籍，常常看到有佛經。』以及鴻嘉年間（漢成帝時）撰寫《列仙傳》（兩卷）說：『我搜檢藏書，仔細尋找太史創造的列仙圖。從黃帝以下六世到如今，得到仙道的人有七百多人。我覈查虛實，確定有一百四十六人，其中七十四人已經在佛經中見過了。』由此推斷，周朝變為秦朝，秦朝滅亡漢朝興起，到永平年間已經一千年了。在此之前為什麼沒有聽說過呢？（回答漢明帝夢見金人等事） 賓客說：『過去在庵園按地的時候，靈鷲山騰放光明，聖眾充滿虛空（維摩居士在方丈室內顯現庵園，見到佛陀。釋迦牟尼在靈鷲山說法華經，放光動地）。道場周遍法界（《法華經》曾說三變土田，周遍法界）。為什麼姬孔的典籍中沒有記載？秦洛的人沒有參與盛會。難道是大聖有所偏頗嗎？還是傳揚的人誇大其詞呢？』（佛既然放光周遍法界，為什麼京洛沒有見到聽聞的人？是因為大聖教化有所偏頗，還是因為傳揚的人誇大虛誕呢？） 主人說：『魚潛藏在水裡不知道水的存在，人在陸地上不看到風的存在。不是可知而知，而是居住其中卻不知道。不是可見而見，而是居住其中卻看不見。況且用方諸取月亮，如果沒有方諸，就說沒有月亮了（方諸，王充《論衡》中記載，是一種用蚌磨成的器物，可以在陽光下取水）。』
【English Translation】 English version De Hei Hui asked Dongfang Shuo. Shuo said, 'This is not something your servant can know. Your Majesty can ask the Hu (non-Han people) Daoist from the Western Regions.' When Zhang Qian returned from Daxia (Bactria), he learned of the kingdom of Shendu (transcribed as 'Ju' in the 'Hanshu Zhang Qian Zhuan', meaning India). The 'Shanhai Jing' (Classic of Mountains and Seas) says, 'The people of Shendu, they cherish and love people.' Guo Pu's commentary says, 'This is where the Buddhist teachings of Tianzhu (India) arose.' It is also called India. India is a name for the moon. Their moon has a thousand names, and this is just one of them (just as we use toad, cassia shadow, ice plate, golden plate, etc. to describe the moon, they use these as country names, all taking the meaning of illumination). During the reign of Emperor Ai, Jing Xian went to Dayuezhi (Great Yuezhi) and received the Buddhist scriptures, which were orally transmitted to him by the crown prince of Yuezhi. Liu Xiang said, 'I have searched through various books and often seen Buddhist scriptures.' And during the Hongjia era (during the reign of Emperor Cheng of Han), he wrote 'Liexian Zhuan' (Biographies of Immortals) (two volumes), saying, 'I searched through the collection of books and carefully looked for the illustrated biographies of immortals created by the Grand Historian. From the six generations after the Yellow Emperor to the present, there are more than seven hundred people who have attained the Dao of Immortality. I verified the truth and determined that there are one hundred and forty-six people, of whom seventy-four have already been seen in Buddhist scriptures.' From this, it can be inferred that from the Zhou Dynasty becoming the Qin Dynasty, the Qin Dynasty being destroyed and the Han Dynasty rising, it has been a thousand years to the Yongping era. Why has nothing been heard of it before this? (Answering the dream of Emperor Ming of Han, etc.) The guest said, 'In the past, when the Amra garden was pressed to the ground, Vulture Peak radiated light, and the holy assembly filled the void (Vimalakirti manifested the Amra garden in a ten-foot square room and saw the Buddha. Shakyamuni preached the Lotus Sutra on Vulture Peak, emitting light and shaking the earth). The Dharma realm pervaded the Dharma world (the Lotus Sutra once said that the land was transformed three times, pervading the Dharma realm). Why are there no records in the classics of Ji and Kong (Duke of Zhou and Confucius)? The people of Qin and Luo (the capital cities) did not participate in the grand gathering. Could it be that the Great Sage is biased? Or is it that the transmitters are exaggerating?' (Since the Buddha emitted light that pervaded the Dharma realm, why did the people of Jing and Luo not see or hear it? Is it because the Great Sage's teachings are biased, or because the transmitters are exaggerating?) The host said, 'The fish hidden in the water does not know the existence of water, and people on land do not see the existence of wind. It is not that they can know and know, but that they live in it and do not know. It is not that they can see and see, but that they live in it and do not see. Moreover, using a 'fangzhu' (a kind of mirror) to draw the moon, if there is no 'fangzhu', then it is said that there is no moon (Fangzhu, Wang Chong's 'Lunheng' records, is a vessel made of ground clam shells that can be used to draw water in the sun).'
云。水鏡也。十一月王子日夜半子時。煉五方石鑄如盤盂。向月得水也。高誘云。陰燧似大蛤。熟摩拭以向月水下得數石也)陽燧爍日。非陽燧則謂無日乎(有珠映日光。以艾嵩承之則得火。謂之陽燧。又有以流黃等藥鑄鏡。承日亦出火。承月出水。圓者號陽燧。方者號方諸。日月恒而方諸等忽闕則水火不獲。如佛普現而無緣者或不睹聞也)寔由靈變在心而外應乎物。惟心之不變者。其何得耶(三界唯心。萬法唯識。心變而睹物。無虛起也)。禮云。心不在焉。視而不見。聽而不聞。食而不知其味。故知昔信不在彼非宜聞見也(昔此方人未信。故或縱睹光門地動不以為意。故不記也)縱有抱信獨得者言之。則人責之以詭妄焉(眾所無緣不睹。其或有緣之士獨得見聞。則人必責之以怪妄。豈能共信者也)加乎歲序曠矣。編簡漏矣(而況年代綿歷。書冊亡墜。豈能備知)或周史知非中國之事。故乃不書也(凡為史官。各記本國之事。此非中國之事。又君子慎疑。故不書也)孔聖嫌無受道之器。故不語也(嫌 也。孔子謙己無受道之器。故不欲言)豈以闕于史記則謂無歟。夫折柱立極貫虹夾烏騰娥昏見繞樞騎尾(昔女媧與共工氏爭天下。頭觸不周山天柱折也。又斷鰲足以立極又女媧感虹光貫日而生顓頊春秋時有云如赤鳥夾日
【現代漢語翻譯】 現代漢語譯本 云，就像水中的鏡子一樣。（方諸，古代取水器）在十一月的王子日夜半子時，用五方之石鑄造成像盤盂一樣的器物，對著月亮就能得到水。（高誘解釋說，陰燧就像大的蛤蜊，充分摩擦后對著月亮，就能從下方得到幾塊石頭。）陽燧對著太陽取火，難道沒有陽燧就沒有太陽了嗎？（有一種珠子能反射日光，用艾草承接就能得到火，這叫做陽燧。還有用流黃等藥物鑄造的鏡子，對著太陽也能出火，對著月亮能出水。圓形的叫做陽燧，方形的叫做方諸。太陽和月亮是恒常存在的，但如果方諸等器物缺失，就無法獲得水火。就像佛陀普遍顯現，但沒有緣分的人或許就看不到聽不到一樣。）實際上是由心靈的靈變引發外物的感應嗎？那麼，唯有內心不變的人，又如何能獲得感應呢？（三界唯心，萬法唯識，心念變化才能看到外物，沒有憑空產生的。）《禮記》說：『心不在焉，視而不見，聽而不聞，食而不知其味。』所以知道過去人們不相信這些，所以不應該讓他們聽到看到。（過去此方的人們不相信，所以即使縱容他們看到光門地動也不以為意，所以沒有記錄。）縱然有抱持信念而獨自領悟的人說了出來，人們也會指責他們是虛妄的。（大眾沒有緣分看不到，即使有有緣之士獨自看到聽到，人們也必定會指責他們怪異虛妄，怎麼能共同相信呢？）加上時間已經很久遠了，書籍也遺漏了。（何況年代久遠，書冊亡失，怎麼能全部知道呢？）或許是周朝的史官認為這不是中國的事情，所以沒有記載。（凡是做史官的，都只記錄本國的事情，這不是中國的事情，而且君子對可疑的事情謹慎，所以沒有記載。）孔聖人認為沒有可以接受佛法教義的器皿，所以沒有說。（嫌，是認為的意思。孔子謙虛地說自己沒有可以接受佛法教義的器皿，所以不想說。）難道因為史書沒有記載就說沒有這些事情嗎？折斷天柱，樹立地極，彩虹貫日，赤鳥夾日，騰娥昏暗出現，星辰圍繞北極旋轉，彗星出現在星宿尾部（過去女媧與共工氏爭奪天下，頭撞不周山導致天柱折斷。又砍斷鰲的腳來樹立地極。又有女媧感應虹光貫日而生顓頊。春秋時期有云彩像赤鳥一樣夾著太陽。）
【English Translation】 English version 'Clouds are like mirrors in water.' (Fangzhu: an ancient water-collecting device). In the eleventh month, on the day of the prince, at midnight, cast five-direction stones into a vessel like a pan, and water can be obtained by facing the moon. (Gao You explained that a 'yin sui' is like a large clam, and when thoroughly rubbed and facing the moon, several stones can be obtained from below.) A 'yang sui' takes fire from the sun. Does the absence of a 'yang sui' mean there is no sun? (There is a pearl that reflects sunlight, and fire can be obtained by using artemisia to receive it, which is called 'yang sui'. There are also mirrors cast with 'liuhuang' and other medicines, which can also produce fire when facing the sun and water when facing the moon. The round ones are called 'yang sui', and the square ones are called 'fangzhu'. The sun and moon are constant, but if 'fangzhu' and other devices are missing, water and fire cannot be obtained. It is like the Buddha universally appearing, but those without affinity may not see or hear.) Is it actually the spiritual transformation of the mind that causes external things to respond? Then, how can those whose hearts are unchanging obtain a response? (The three realms are only mind, and all phenomena are only consciousness. Only when the mind changes can one see external things; nothing arises from emptiness.) The Book of Rites says: 'When the mind is not present, one sees but does not perceive, hears but does not understand, and eats but does not know the taste.' Therefore, it is known that in the past, people did not believe these things, so they should not have been allowed to hear or see them. (In the past, people in this land did not believe, so even if they were allowed to see the light gate and the earth shaking, they did not take it seriously, so they did not record it.) Even if there are those who hold faith and understand it alone, people will accuse them of being false. (The masses have no affinity to see it, and even if there are those with affinity who see and hear it alone, people will surely accuse them of being strange and false. How can they be believed together?) Moreover, the years have been long, and the books have been lost. (Besides, the ages are long, and the books are lost, how can everything be known?) Perhaps the historians of the Zhou Dynasty thought that this was not a matter of China, so they did not record it. (All those who are historians only record the affairs of their own country. This is not a matter of China, and gentlemen are cautious about doubtful matters, so they did not record it.) Confucius believed that there was no vessel that could receive the Buddha's teachings, so he did not speak. ( 'Xian' means to think. Confucius humbly said that he had no vessel to receive the Buddha's teachings, so he did not want to speak.) Is it because the historical records do not record these things that we say they do not exist? Breaking the pillars of heaven, establishing the earth's axis, rainbows piercing the sun, red birds flanking the sun, Teng'e appearing dimly, stars revolving around the North Pole, comets appearing at the tail of constellations (In the past, Nüwa fought with Gonggong for the world, and her head hit Buzhou Mountain, causing the pillars of heaven to break. Also, she cut off the feet of the Ao to establish the earth's axis. Also, Nüwa sensed the light of the rainbow piercing the sun and gave birth to Zhuanxu. In the Spring and Autumn period, there were clouds like red birds flanking the sun.)
而飛三日又羿請不死之藥于西王母羿妻恒娥竊之以奔月中也出易略。又電繞樞星而黃帝生。又傳說死精神上為星同於列宿在尾宿上故云騎)而覆載是一。三光攸同。彼西域不見不書。則誠亦謂華言為不實歟。若彼疑果非則此疑何是。若彼信為實則此信何虛。然華夏六典。敦簡務要。嬰于秦滅。尚不備聞(古之書籍。本以簡要。又遭暴秦焚爇。往事豈得備聞乎)如唐虞二世。尚書但存數篇(但存堯典等五篇)商周盛化。詩頌能余幾什。此重刑德猶有所闕。況彼象外所逸而能備哉。故堯師尹壽。舜事務光。周孔亦所不載。孔丘言道見乎莊氏(五經不言並出莊子)老聃知禮存乎戴聖(戴德字近君傳禮號大戴禮。至信都太傅。戴聖字次君傳禮號小戴禮。以博士論石渠至九江太守)向使此書煨燼。則豈知二聖窮禮知道耶(苦在暴秦焚盡。則此豈能窮之乎)賓曰。蘭騰至國。人追黑灰以訊之。蘭云。劫燒之餘灰也。而實獲其事歟(實是劫火灰耶)主人曰。言存人往。焉識其心(此言傳來雖存。其人已無。安能知彼所答之意心在於何)仲尼云。情慾信辯欲巧是辯也(此之所答。但是蘭之辯對也)或亦貞而不諒也(貞正也。諒信也。意雖正言未必執信也)夫劫火所焚。大地悉盡。然既卻復。安有燼乎(劫火之際。大地炎輝。燒至初禪。
【現代漢語翻譯】 現代漢語譯本 后羿從西王母那裡求得不死之藥，他的妻子恒娥偷吃了，就奔向月亮中去了，出自《易略》。又有記載說，電光環繞樞星，黃帝因此而生。還有傳說，人死後精神升到天上變為星辰，與列宿相同，位於尾宿之上，所以說天像車蓋一樣覆蓋大地，而大地像車底一樣承載萬物，天地三光是相同的。那些西域沒有見到、沒有記載的事情，難道就真的認為華夏的言論是不真實的嗎？如果懷疑他們的說法不真實，那麼又相信什麼才是真實的呢？如果相信他們的說法是真實的，那麼又懷疑我們的說法有什麼虛假的呢？然而，華夏的六典，崇尚簡約務要，因為秦朝的滅亡而殘缺不全，尚且不能完全知曉（古代的書籍，本來就以簡要為宗旨，又遭遇暴秦焚燒，往事怎麼能夠完全知曉呢）。比如唐堯虞舜二帝，尚書中只存留幾篇（只存留《堯典》等五篇）。商朝周朝盛世教化，詩歌頌詞還能剩下多少呢？即使是關於刑罰和德行的記載都還有所缺失，更何況是那些超出常理、被遺漏的事情，又怎麼能夠完備記載呢？所以堯帝的老師尹壽，舜帝的事務官務光，周公和孔子也沒有被記載。孔丘所說的『道』見於莊子的著作中（五經沒有記載，卻出現在《莊子》中），老聃懂得禮儀卻記載在戴聖的著作中（戴德字近君，傳授禮儀，號稱大戴禮。曾任信都太傅。戴聖字次君，傳授禮儀，號稱小戴禮。以博士身份在石渠閣議論，官至九江太守）。假使這些書籍被焚燬，那麼怎麼會知道二位聖人窮究禮儀、懂得『道』呢（如果被暴秦焚燬，那麼又怎麼能夠窮究呢）？賓客說：『蘭騰到了那個國家，人們追尋黑色的灰燼來詢問他。蘭騰說：『這是劫火焚燒后的灰燼。』但實際上得到了這件事嗎（真的是劫火的灰燼嗎）？』主人說：『言語流傳下來，人已經去世了，怎麼知道他的內心想法呢（這些話雖然流傳下來，但人已經不在了，怎麼能夠知道他回答時的想法呢）？』仲尼說：『情要真實，辯論要巧妙，這就是辯論（這些回答，只不過是蘭騰的辯解而已）。』或許也是正直而不守信用（貞，是正直。諒，是守信用。意思是說，即使意圖是正直的，但言語未必完全可信）。劫火焚燒時，大地全部燒盡，然而劫火過後又會恢復，哪裡還有灰燼呢（劫火發生時，大地一片火光，燃燒到初禪天）。 后羿從西王母那裡求得不死之藥，他的妻子恆娥偷吃了，就奔向月亮中去了，出自《易略》。又有記載說，電光環繞樞星，黃帝因此而生。還有傳說，人死後精神升到天上變為星辰，與列宿相同，位於尾宿之上，所以說天像車蓋一樣覆蓋大地，而大地像車底一樣承載萬物，天地三光是相同的。那些西域沒有見到、沒有記載的事情，難道就真的認為華夏的言論是不真實的嗎？如果懷疑他們的說法不真實，那麼又相信什麼才是真實的呢？如果相信他們的說法是真實的，那麼又懷疑我們的說法有什麼虛假的呢？然而，華夏的六典，崇尚簡約務要，因為秦朝的滅亡而殘缺不全，尚且不能完全知曉（古代的書籍，本來就以簡要為宗旨，又遭遇暴秦焚燒，往事怎麼能夠完全知曉呢）。比如唐堯虞舜二帝，尚書中只存留幾篇（只存留《堯典》等五篇）。商朝周朝盛世教化，詩歌頌詞還能剩下多少呢？即使是關於刑罰和德行的記載都還有所缺失，更何況是那些超出常理、被遺漏的事情，又怎麼能夠完備記載呢？所以堯帝的老師尹壽，舜帝的事務官務光，周公和孔子也沒有被記載。孔丘所說的『道』見於莊子的著作中（五經沒有記載，卻出現在《莊子》中），老聃懂得禮儀卻記載在戴聖的著作中（戴德字近君，傳授禮儀，號稱大戴禮。曾任信都太傅。戴聖字次君，傳授禮儀，號稱小戴禮。以博士身份在石渠閣議論，官至九江太守）。假使這些書籍被焚毀，那麼怎麼會知道二位聖人窮究禮儀、懂得『道』呢（如果被暴秦焚毀，那麼又怎麼能夠窮究呢）？賓客說：『蘭騰到了那個國家，人們追尋黑色的灰燼來詢問他。蘭騰說：『這是劫火焚燒後的灰燼。』但實際上得到了這件事嗎（真的是劫火的灰燼嗎）？』主人說：『言語流傳下來，人已經去世了，怎麼知道他的內心想法呢（這些話雖然流傳下來，但人已經不在了，怎麼能夠知道他回答時的想法呢）？』仲尼說：『情要真實，辯論要巧妙，這就是辯論（這些回答，只不過是蘭騰的辯解而已）。』或許也是正直而不守信用（貞，是正直。諒，是守信用。意思是說，即使意圖是正直的，但言語未必完全可信）。劫火焚燒時，大地全部燒盡，然而劫火過後又會恢復，哪裡還有灰燼呢（劫火發生時，大地一片火光，燃燒到初禪天）。
【English Translation】 English version Yi (a mythological archer) requested the elixir of immortality from the Queen Mother of the West, but his wife, Heng'e (嫦娥, Chang'e, goddess of the moon), stole it and fled to the moon, as recorded in 'Yi Lue' (易略, Lost Yi Classics). It is also said that Huangdi (黃帝, Yellow Emperor) was born when lightning encircled the Pivot Star. Furthermore, legend has it that after death, the spirit ascends to become a star, aligning with the constellations, specifically above the Tail constellation (尾宿, Wěi Xiù), hence the saying that the sky covers the earth like a canopy, and the earth supports all things like a base, with the three luminaries (三光, Sānguāng, sun, moon, and stars) being the same. If the Western Regions (西域, Xīyù, the Western Regions) have not seen or recorded these events, should we truly consider the words of China to be untrue? If one doubts their accounts, then what should one believe to be true? If one believes their accounts to be true, then what is false about our accounts? However, the Six Canons (六典, Liùdiǎn, Six Classics) of China, emphasizing simplicity and essential matters, were left incomplete due to the destruction during the Qin Dynasty, making it impossible to know everything fully (ancient books were originally concise, but they were burned by the tyrannical Qin, so how could past events be fully known?). For example, during the reigns of Emperors Yao (堯, Yáo) and Shun (舜, Shùn) of the Tang and Yu dynasties, only a few chapters of the Book of Documents (尚書, Shàngshū, Classic of History) remain (only five chapters such as the 'Canon of Yao' remain). During the flourishing civilizations of the Shang (商, Shāng) and Zhou (周, Zhōu) dynasties, how many poems and hymns have survived? Even records of punishments and virtues are incomplete, let alone those extraordinary and omitted matters, how could they be fully recorded? Therefore, Yin Shou (尹壽, Yǐn Shòu), the teacher of Yao, and Wu Guang (務光, Wù Guāng), the official of Shun, as well as the Duke of Zhou (周公, Zhōu Gōng) and Confucius (孔子, Kǒngzǐ), are not recorded. Confucius's (孔丘, Kǒng Qiū) teachings on the 'Dao' (道, Dào, the Way) are found in the writings of Zhuangzi (莊子, Zhuāngzǐ) (not mentioned in the Five Classics but appear in 'Zhuangzi'), and Lao Dan's (老聃, Lǎo Dān) knowledge of rituals is preserved in the writings of Dai Sheng (戴聖, Dài Shèng) (Dai De (戴德, Dài Dé), styled Jinjun (近君, Jìnjūn), transmitted rituals and was known as Da Dai Li (大戴禮, Greater Book of Rites of Dai). He served as Grand Tutor of Xindu. Dai Sheng (戴聖, Dài Shèng), styled Cijun (次君, Cìjūn), transmitted rituals and was known as Xiao Dai Li (小戴禮, Lesser Book of Rites of Dai). He served as a scholar discussing at Shiqu Pavilion and later became Governor of Jiujiang). If these books had been burned, how would we know that the two sages had thoroughly studied rituals and understood the 'Dao' (if they had been burned by the tyrannical Qin, how could we have thoroughly studied them)? The guest said, 'When Lan Teng (蘭騰, Lán Téng) went to that country, people sought black ashes to inquire about it. Lan Teng said, 'These are the ashes from the kalpa fire (劫火, jié huǒ, fire that destroys the world at the end of a kalpa).' But did he actually obtain the truth of the matter (are they truly the ashes of the kalpa fire)?' The host said, 'Words are passed down, but the person is gone, how can we know his true thoughts (these words have been passed down, but the person is no longer here, how can we know what he was thinking when he answered)?' Confucius said, 'Emotions should be sincere, and arguments should be skillful, that is argumentation (these answers are merely Lan Teng's arguments).' Perhaps it is also being upright but not trustworthy (貞 (zhēn) is uprightness, 諒 (liàng) is trustworthiness, meaning that even if the intention is upright, the words may not be entirely reliable). When the kalpa fire burns, the entire earth is consumed, but after the kalpa fire, it is restored, where would there be ashes (during the kalpa fire, the earth is ablaze, burning up to the first dhyana heaven (初禪, Chū Chán))?
然後卻復。豈有灰燼也。是知劫火無灰也)昔莊周以仲尼之智非至兇不為侮。故遠取東陵寓辭見意(盜跖居東陵也)而蘭亦以釋氏之玄非駭耳不為變。故托劫燒開闢其教(人以驚聽為異。故將開化。以此亦權而動之)蓋君子以德義為信也(君子義然後信。信近於義言可復也)若使只言常火。則曼倩豈將讓歟(曼倩方朔。字向。若答以只言是常火。則豈夫于方朔所讓乎)故撫無以導實。廢近以徴遠(其欲化之故先權指于無而誘之廢近常火遠徴劫火)使人渴聞其所新。而欲誘之於善也。夫渴聞則致疑。致疑則必求詣理。理詣則不遠而復(詣實也)其若虞機張省筈得於度也(太甲文也。幾弩牙也。虞度也。將發箭先度其機合發之必中。若將開化導須使必歸也)賓曰。佛出於戎。教被戎人。華風為戎。不亦陋哉。主人曰。無然之矣。無然之矣。君子所居尚不為陋。何言聖人歟(論語。子欲之九夷。或曰。陋如之何。孔子曰。君子居之。何陋之有。君子尚爾。聖人居之。即化固不為陋)夫皇天無親。惟德是輔。學無常師。主善為師(主親也。有善則從意而從之)天下之善一也。安可以堤封為限哉(但以利濟為心。豈以封域為限)故大禹姬文聖王也(大禹出西羌生於石細。今茂州路也。周文生於邠皆戎羌)由余日磾賢臣也(由余。
【現代漢語翻譯】 現代漢語譯本 然後（你）卻又反問（我），難道（劫火）會有灰燼嗎？由此可知劫火是沒有灰燼的。）從前莊周認為，用仲尼（孔子）的智慧，不用極兇險的事是不能使人驚醒的，所以（他）就遠取東陵的事來寄託言辭，顯明他的意思（盜跖就住在東陵）。而（我）蘭也認為，用釋迦（佛）的玄妙教義，不用使人震驚的事是不能使人改變的，所以就假託劫火焚燒開闢（天地）來開導他的教義（人們因為聽了驚異的事才覺得新奇，所以要開始教化，就用這個方法來權宜變動）。大概君子是用德義作為誠信的（君子先講義然後才講信，信是接近於義的，說的話是可以應驗的）。如果只說是平常的火，那麼曼倩（東方朔）難道會謙讓嗎（曼倩，字東方朔，如果回答說只是平常的火，那麼難道會比東方朔所說的更好嗎）？所以用『無』來引導『實』，廢棄近（常火）來徵引遠（劫火）（他想要教化，所以先權且指向『無』來誘導，廢棄近處的常火，遠征劫火），使人渴望聽到他所說的新奇的事，而想要誘導他走向善。人渴望聽到新奇的事就會產生疑問，產生疑問就一定會尋求真理，真理明白了，就不會捨近求遠了（就達到真實了）。這就像虞機張緊弓弦，校正箭尾，就能合乎法度一樣（太甲的文字。幾，弩的牙。虞，衡量。將要發射箭，先衡量它的機關，一定能射中。就像將要開始教化，引導必須使人歸於正道一樣）。 賓客說：『佛出於西戎，教義傳於西戎之人，用華夏的風俗來傚法西戎，這不也是很鄙陋嗎？』主人說：『不要這樣說，不要這樣說。君子所居住的地方尚且不認為鄙陋，何況是聖人呢？』（《論語》。孔子想要到九夷去居住，有人說：『那裡很鄙陋，怎麼辦呢？』孔子說：『君子居住在那裡，有什麼鄙陋的呢？』君子尚且如此，聖人居住在那裡，教化自然不會鄙陋。） 上天沒有偏私，只是輔助有德的人。學習沒有固定的老師，以善為老師（親近善，有善就聽從）。天下的善是一樣的，怎麼可以用疆界來限制呢（只要以利益救濟為心，哪裡會用疆域來限制）？所以大禹、姬文（周文王）是聖王（大禹出自西羌，生於石紐，就是現在的茂州一帶。周文王生於邠，都是西戎羌族）。由余、日磾是賢臣（由余，
【English Translation】 English version Then you ask again, 'Are there ashes from the kalpa fire?' This shows that the kalpa fire has no ashes.) In the past, Zhuang Zhou believed that with the wisdom of Zhongni (Confucius), one could not awaken people without extremely dangerous things. Therefore, he took the story of Dongling to express his meaning (Dao Zhi lived in Dongling). And I, Lan, also believe that with the profound teachings of Sakyamuni (Buddha), one cannot change people without shocking things. Therefore, I pretend that the kalpa fire burns and opens up (heaven and earth) to guide his teachings (people find novelty in hearing surprising things, so to begin teaching, this method is used expediently). Generally, a gentleman uses virtue and righteousness as trustworthiness (a gentleman speaks of righteousness before speaking of trustworthiness, and trustworthiness is close to righteousness, so what is said can be verified). If it were just said to be ordinary fire, then would Manqian (Dongfang Shuo) be modest (Manqian, styled Dongfang Shuo, if the answer is just ordinary fire, then would it be better than what Dongfang Shuo said)? Therefore, 'nothingness' is used to guide 'reality,' and abandoning the near (ordinary fire) is used to draw out the far (kalpa fire) (he wants to teach, so he temporarily points to 'nothingness' to guide, abandoning the near ordinary fire and drawing out the far kalpa fire), making people eager to hear the new things he says, and wanting to lead them to goodness. If people are eager to hear new things, they will have doubts, and if they have doubts, they will definitely seek the truth. If the truth is understood, they will not abandon the near and seek the far (they will reach the truth). This is like Yu Ji tightening the bowstring and correcting the arrow tail, so that it can conform to the standard (the text of Taijia. Ji, the tooth of the crossbow. Yu, measure. When about to shoot an arrow, first measure its mechanism, and it will definitely hit. Just like when about to start teaching, guidance must lead people to the right path). The guest said, 'The Buddha came from the Western Rong, and the teachings are spread to the people of the Western Rong. Using the customs of the Chinese to imitate the Western Rong, isn't this also very crude?' The host said, 'Don't say that, don't say that. The place where a gentleman lives is not considered crude, let alone a sage?' (The Analects. Confucius wanted to live in Jiuyi, and someone said, 'It is very crude there, what should be done?' Confucius said, 'If a gentleman lives there, what is crude about it?' A gentleman is like this, let alone a sage living there, teaching will naturally not be crude.) Heaven has no favorites, it only assists those with virtue. Learning has no fixed teacher, take goodness as the teacher (be close to goodness, and follow it if there is goodness). The goodness of the world is the same, how can it be limited by boundaries (as long as the heart is to benefit and save, how can it be limited by territory)? Therefore, Dayu and Ji Wen (King Wen of Zhou) are sage kings (Dayu came from the Western Qiang, born in Shiniu, which is now the Maoxian area. King Wen of Zhou was born in Bin, both of whom were Western Rong Qiang). You Yu and Ri Di are virtuous ministers (You Yu,
戎使至秦。秦筑宮室。由余譏之云。若非鬼工則須人造也。金日碑。漢武時蕃人。在漢宮甚賢也)生不在中夏。太康周幽荒君也(太康夏王好田游。五子作歌以諫之。十旬不返也。周幽王寵褒姒以滅身也)寒浞申侯悖臣也(寒浞伯明氏之讒子弟也。滅羿而立。申侯滅周幽王也)生不在四夷。豈以邦域而論賢鄙哉。而黃帝登崑崙。老聖適流沙(黃帝登崑崙山。問道廣成子。老子適流沙。尋釋迦文也)俱貴其所聞。慕其所同。而後往也(同聲相應同道相求)夫胡馬服皂(皂隸養馬賤職)胡樂張廷(如琵琶羌笛等)胡琮充府(琮璧出異域)未則云陋耶。故希出俗之道。當爲背俗之儀(圓頂方袍也)處其儀而不欲勉其道者。中才已上適恥也(處無塵之地。作背俗之儀。不能進德修業。而遑遑于財利之鄉。上士顧之恥也)而孔聖云。不敢毀傷者。蓋言為眚召害之誡也(眚過也。害災也。孝經。身體髮膚不敢毀傷。蓋誡其過害也)至若泰伯以斷髮為至德。預讓以漆身為秉忠(吳泰伯周太王之長子。以幼弟季歷賢。又生聖子文王。昌知其必有天下。遂避之適吳。剪髮文身。孔子以之為至德也。史記。趙襄子殺智伯。預讓思為智伯報之。襄子知令國人逐之。預讓乃漆身以變形。吞炭以改聲而入其國。史記以為忠。則斷髮變形。未為不忠
不孝也)其能立德揚名。何嘗以全髮膚之為孝也。由是華夏古今知其厚益則而像之不以變形儀則英賢廢。存冠服則家國興。故友瑗不假簪紱(季友衛遽瑗皆賢二子之賢。豈因簪紱之致)桓卯不以髡赭(桓魋少正卯皆不仁。豈因髡赭也)何榮此辱彼哉。昔趙武靈王始變胡服(趙武靈王謂樓緩曰。吾欲胡服。曰善。群臣不欲。肥義侍王。又告之曰。吾欲胡服。而恐後世將議寡人奈何。義曰。臣聞。疑事無功。疑行無名。王既定負遺俗之慮。治無顧天下之議矣。愚者闇于成事。智者見於未萌。然則王何疑焉。於是遂胡服也)隋唐之後。漸改衣冠。所貴在治。建為王度。記事記言未見譏之者也(為政貴在治民。立其王度。未見譏其胡服也)夫仲尼非虞夏之臣。而宗乎三代禮樂(虞夏商也)吳越非魯衛屬國。而行乎姬文周公孔氏之教。洎秦正新室所置百官刑政典法。後世帝王多亦尋於時政因而無替(正始皇新室王莽二雖無道。所置百官法度。或因而不改也)若以二世王莽同居中夏。故遞相㳂襲。非彼絕域者。或則失於用天司牧之意也(天生蒸民。樹之司牧。又云。用天之道。何限夷夏也)夫一日月所照皆吾天下。吾行天下之善。孰則不為吾天下者乎。昔楚王亡弓任楚得之。仲尼云。惜乎其不大也。何不使人得之(楚王失弓曰但不
【現代漢語翻譯】 現代漢語譯本 不孝的行為，又怎麼能立德揚名呢？難道一定要保全頭髮和面板才算是孝順嗎？因此，華夏古今都知道保全大義的益處，從而效仿它，不因為改變外在的儀容而埋沒英才。儲存禮儀制度，則國家興盛。所以，季友和遽瑗（季友和衛遽瑗都是賢人，他們的賢能難道是因為戴了髮簪和繫了帽帶嗎？）桓魋和少正卯（桓魋和少正卯都是不仁之人，他們的不仁難道是因為剃了頭髮、穿了赭色囚衣嗎？）又何必以保全頭髮為榮，以剃髮為恥呢？ 從前，趙武靈王開始推行胡服（趙武靈王對樓緩說：『我想穿胡服。』樓緩說：『好。』群臣不同意。肥義侍奉武靈王，又告訴他說：『我想穿胡服，但擔心後世會批評我，怎麼辦？』肥義說：『我聽說，猶豫不決的事情不會成功，猶豫不決的行動不會揚名。大王既然已經下定決心，就不要顧慮背離習俗的指責，治理國家不要顧慮天下的議論。愚蠢的人對已經發生的事情都看不清楚，聰明的人對尚未發生的事情就能預見到。既然這樣，大王還猶豫什麼呢？』於是趙武靈王就穿上了胡服）。隋唐之後，逐漸改變了衣冠制度。所看重的是國家的治理，建立為王者的法度。記載歷史事件和言論的史書中，沒有見到有人因此而譏諷的（為政的關鍵在於治理百姓，確立王者的法度，沒有見到有人譏諷穿胡服）。 孔子不是虞朝和夏朝的臣子，卻尊崇夏商周三代的禮樂（虞、夏、商三代）。吳國和越國不是魯國和衛國的附屬國，卻推行姬姓周文王、周公和孔子的教化。至於秦朝和新朝所設定的百官、刑法、政令、典章制度，後世的帝王大多也沿用當時的政策，因而沒有廢棄（秦始皇和王莽雖然暴虐無道，但他們所設定的百官法度，有些也被後世沿用而不改變）。如果因為秦朝和王莽都統治中原地區，所以後世就互相沿襲他們的制度，那麼對於那些遠離中原的地區來說，或許就失去了上天賦予君王治理百姓的意義（上天生育百姓，設定君王來治理他們，又說，要遵循天道，哪裡有什麼夷夏之分呢？）。 凡是日月所照耀的地方，都是我的天下。我施行天下的善政，誰又不能成為我的子民呢？從前，楚王丟失了弓，不必說是楚國人撿到了它。孔子說：『可惜他的心胸不夠大啊！為什麼不說是人撿到了它就行了呢？』（楚王丟失了弓，說：『不必說是楚國人撿到了它，』這說明楚王的心胸還不夠大）
【English Translation】 English version How can someone who is unfilial establish virtue and make a name for themselves? Is it truly filial piety to preserve one's hair and skin intact? Therefore, throughout ancient and modern China, people have understood the benefit of upholding righteousness and emulated it, not allowing the alteration of outward appearance to bury talented individuals. Preserving ritual systems leads to the prosperity of the nation. Thus, Ji You and Ju Yuan (Ji You and Wei Ju Yuan were both virtuous men; was their virtue due to wearing hairpins and hatbands?) Huan Tui and Shao Zhengmao (Huan Tui and Shao Zhengmao were both unrighteous men; was their unrighteousness due to having their hair shaved and wearing ochre prison clothes?) Why glorify the preservation of hair and disgrace shaving it? In the past, King Wuling of Zhao began to promote the wearing of Hu clothing (King Wuling of Zhao said to Lou Huan, 'I want to wear Hu clothing.' Lou Huan said, 'Good.' The ministers disagreed. Fei Yi, who attended the king, also told him, 'I want to wear Hu clothing, but I am worried that later generations will criticize me. What should I do?' Fei Yi said, 'I have heard that indecisive matters will not succeed, and indecisive actions will not be renowned. Since Your Majesty has made up your mind, do not worry about the criticism of deviating from customs, and do not worry about the opinions of the world in governing the country. Foolish people cannot see clearly even what has already happened, while wise people can foresee what has not yet happened. In that case, what is Your Majesty still hesitating about?' So King Wuling wore Hu clothing). After the Sui and Tang dynasties, clothing systems were gradually changed. What was valued was the governance of the country, establishing the laws of the king. In historical records of events and speeches, no one was seen to criticize this (the key to governing is to govern the people and establish the laws of the king; no one was seen to criticize wearing Hu clothing). Confucius was not a minister of the Yu or Xia dynasties, but he revered the rites and music of the Xia, Shang, and Zhou dynasties (the Yu, Xia, and Shang dynasties). The states of Wu and Yue were not subordinate states of Lu and Wei, but they promoted the teachings of the Ji lineage, King Wen of Zhou, the Duke of Zhou, and Confucius. As for the officials, laws, regulations, and systems established by the Qin and Xin dynasties, later emperors mostly followed the policies of that time and did not abandon them (although Qin Shi Huang and Wang Mang were tyrannical and unprincipled, some of the official systems they established were followed and not changed by later generations). If, because the Qin and Wang Mang dynasties both ruled the Central Plains, later generations mutually followed their systems, then for those regions far from the Central Plains, they might lose the meaning of Heaven entrusting the ruler with the governance of the people (Heaven gives birth to the people and sets up rulers to govern them, and it is said that one should follow the way of Heaven; where is there any distinction between Yi and Xia?). Wherever the sun and moon shine, it is all my territory. If I implement good governance throughout the world, who cannot become my people? In the past, when the King of Chu lost his bow, there was no need to say that a person of Chu found it. Confucius said, 'It is a pity that his heart is not big enough! Why not just say that a person found it?' (The King of Chu lost his bow and said, 'There is no need to say that a person of Chu found it,' which shows that the King of Chu's heart was not big enough.)
過楚人得之。仲尼聞之曰。惜乎何不曰人亡弓人得之)但今言者皆盡稱西域為胡。而實胡在䓗嶺之下三十餘國。嶺西身毒國謂婆羅門國也。然于其間非無雜類。嵌目雕決。如此方伊洛。戎狄逼邇王畿。故身毒極鄙胡稱(今河南伊洛之間。皆有戎居也)然王浮化胡經云。胡人兇獷。故化之為佛令髡赭絕嗣夫何惑哉。當春秋時。赤狄白狄為列國𡨥仇。獫狁孔熾。蠻夷猾夏(孔甚也。猾亂也。當春秋時。狄伐晉魯等也)如何邇而不服遠。于流沙之外大荒之末。方肆勇乎(老子以定王時生中國。自為戎狄所逼何不服之。而云往天竺服彼胡人者哉)又自古聖王皆遠者懷之何有陰期殄胤矯誡人道(遠人不服則修文德以來之。又云。惟德動天。無遠弗屆。又無怠無荒。四夷來王。豈假絕其嗣胤矯為制誡者也)詳夫三苗弘酷商鞅極法未甚於此者也(舜時。三苗之國左洞庭右彭䗍。在荒服之外。數千王誅不循王道也。秦孝公時。嬖臣景監進衛人商鞅。以酷而佐秦。后孝公卒惠王立。發使捕之。商君奔至關下欲舍客舍。客人不知其是商君也。曰商君之令舍人無驗者坐之。商君曰。嗟乎為法之弊。一至此哉。遂被攻裂而殺之。今釋子非三苗之徒。老聖非商鞅之類。何至於此也)而老聖言常善救物。豈其然歟(若爾則言與行違也)賓曰。違父命
貽母戚。輕畏就險。可謂孝乎(太子悉達欲出家父王不許加婇女以虞之太子半夜潛去逾城是違父命也。令姨母悲泣肝腸摧裂。是貽母戚也。居儲副之位而獨處山谷。是輕畏也。在雪嶺之中是就險也。如此可得名孝乎)為瓶沙王師。處迦毗羅族。阿阇逆害。琉璃攻伐。既不果救。可得仁乎(瓶沙王。則頻婆娑羅也。住王舍城。阿阇世王父。阇王囚之以至餓死。佛不能救。又波斯匿之子琉璃王。未利夫人生。則釋種之外甥也。以婢子之言乃加兵。盡殺釋族。佛知其宿業相對。而皆不能救也)調達天倫(調達。斛飯王之子。佛之堂弟也)善星至性。生被黜辱。死嬰塗炭。可謂義乎(調達善星俱陷地獄)踞寶玉之床。受君父之拜。言大違謙。色高象傲。可謂禮乎。懸弧未旬。母后窮年。罔極之禍愆莫大焉。可謂福乎(太子生。以桑弧蓬矢懸于門也。昔佛為太子。生才七日而摩耶亡也)夫如是其利安在欲使中國行之者也。主人曰。愛惡之論。譽辱何定。古有罪三皇而毀五帝者。有譽漢陰而抑仲尼者(莊子。漢陰丈人抱甕入井。取水以灌園。子貢教之作𣚃槔。漢陰丈人盛抑仲尼之巧偽也)有強漁父而責三閭者(三閭大夫屈原。遭靳尚所贊。懷王疑之。遂貶長沙。獨行江畔。見漁父問之。故曰。舉世皆醉唯我獨醒。舉世皆濁唯我獨清
【現代漢語翻譯】 現代漢語譯本：使姨母悲傷。輕視安穩而選擇危險。這能稱得上是孝順嗎？（太子悉達多想出家，父王不允許，用美女來使他快樂，太子半夜偷偷離開，翻越城墻，這是違背父命。使姨母悲傷哭泣，肝腸寸斷。這是使姨母悲傷。身居儲君之位卻獨自住在山谷。這是輕視安穩。住在雪山之中，這是選擇危險。這樣能稱得上是孝順嗎？） 作為瓶沙王（Bimbisara）的老師，身處迦毗羅衛（Kapilavastu）族，阿阇世（Ajatasattu）作逆行兇，琉璃王（Virudhaka）攻打。既然不能救他們，能稱得上是仁義嗎？（瓶沙王，就是頻婆娑羅王。住在王舍城。阿阇世王是他的兒子。阿阇世王囚禁他以至於餓死。佛陀不能救他。還有波斯匿王（Prasenajit）的兒子琉璃王，是末利夫人所生，是釋迦族的甥舅。因為婢女的話就發兵，殺光了釋迦族。佛陀知道這是他們前世的業報，但是都不能救他們。） 提婆達多（Devadatta，斛飯王之子，佛陀的堂弟）是天生的叛逆，善星比丘（Subhakara）窮盡本性，活著的時候被貶斥侮辱，死後屍體被焚燒成灰燼。這能稱得上是義嗎？（提婆達多和善星比丘都墮入了地獄） 坐在寶玉的床上，接受君王父親的跪拜，言語大大違背了謙遜，臉色高傲如同大象。這能稱得上是禮嗎？ 剛出生沒幾天，母親就去世了，留下了無盡的禍患，罪過沒有比這更大的了。這能稱得上是福嗎？（太子出生，用桑木弓和蓬草箭掛在門上。過去佛陀做太子的時候，出生才七天，摩耶夫人就去世了。） 像這樣，他的利益在哪裡呢？還想讓中國推行他的學說。 主人說：『愛和恨的評論，讚揚和侮辱哪裡有定論呢？古代有指責三皇而詆譭五帝的人，有讚揚漢陰丈人而貶低仲尼的人（莊子記載，漢陰的老人抱著瓦罐到井裡打水，用來澆灌菜園，子貢教他使用桔槔。漢陰的老人極力貶低仲尼的巧詐），有抬高漁父而責備三閭大夫的人（三閭大夫屈原，遭到靳尚的讚揚，懷王懷疑他，於是被貶到長沙。獨自在江邊行走，見到漁父問他，所以說：『舉世皆醉唯我獨醒，舉世皆濁唯我獨清。』）』
【English Translation】 English version: Causing grief to his aunt. Disregarding safety and embracing danger. Can this be called filial piety? (Prince Siddhartha wanted to renounce the world, but his father the king refused, sending women to entertain him. The prince secretly left in the middle of the night, climbing over the city walls, which was disobeying his father's orders. Causing his aunt to grieve and her heart to break. This is causing grief to his aunt. Occupying the position of crown prince but living alone in the mountains. This is disregarding safety. Living in the snowy mountains is embracing danger. Can this be called filial piety?) Being a teacher to King Bimbisara (Bimbisara, residing in Rajagriha). Living among the people of Kapilavastu (Kapilavastu), with Ajatasattu (Ajatasattu) acting rebelliously and violently, and Virudhaka (Virudhaka) attacking. Since he could not save them, can this be called benevolence? (King Bimbisara resided in Rajagriha. Ajatasattu was his son. King Ajatasattu imprisoned him and starved him to death. The Buddha could not save him. Also, King Virudhaka, son of King Prasenajit (Prasenajit) and born of Lady Mallika, was the nephew of the Shakya clan. Based on the words of a servant girl, he launched an attack and slaughtered the entire Shakya clan. The Buddha knew that this was their karmic retribution from past lives, but he could not save them.) Devadatta (Devadatta, son of King H斛飯王, the Buddha's cousin) was naturally rebellious, and Subhakara (Subhakara) exhausted his nature, being humiliated and disgraced while alive, and his body burned to ashes after death. Can this be called righteousness? (Both Devadatta and Subhakara fell into hell.) Sitting on a bed of precious jewels, receiving the obeisance of the king and his father, his words greatly contradicted humility, and his countenance was as arrogant as an elephant. Can this be called propriety? Within days of his birth, his mother passed away, leaving behind endless misfortune, a transgression greater than any other. Can this be called fortune? (When the prince was born, a mulberry bow and arrow made of artemisia were hung at the door. In the past, when the Buddha was a prince, his mother, Maya, passed away only seven days after his birth.) Like this, where is his benefit? And he wants to promote his teachings in China. The host said, 'Where is the certainty in judgments of love and hate, praise and insult? In ancient times, there were those who criticized the Three Sovereigns and denigrated the Five Emperors, and those who praised the old man of Hanyin and disparaged Confucius (Zhuangzi recorded that the old man of Hanyin carried a clay pot to draw water from the well to irrigate his garden, and Zigong taught him to use a well sweep. The old man of Hanyin strongly disparaged Confucius's cleverness and artifice), and those who elevated the fisherman and blamed Qu Yuan (Qu Yuan, the Three Counselor, was praised by Jin Shang, and King Huai suspected him, so he was exiled to Changsha. Walking alone by the river, he saw a fisherman who asked him, so he said, 'The whole world is drunk, only I am sober; the whole world is muddy, only I am clean.')'
。漁父勉之不可。遂沉水而卒)有劇秦法而美新室者(秦始王莽法殘虐。後世有揚雄著美新一篇。劇秦始而美王莽)討其向背。壞壁穿墉。為雀鼠之功矣(有習古人槽柏更增穿窬以鼓是非者。若王充劉子玄等。唯事雌黃也)禮曰。大孝嚴親。其次不辱。其次能養(嚴親謂使尊其祖考也。不辱修身持行也)若夫化家為國。天下稱之為大化。凡為聖天下孰謂之小哉。故雖邇失嚴愛遐蹈山林。而使天下之人知父為大聖之父。知母為大聖之母。既知之而尊之。既尊之而安之。孝子之義真曰不匱(匱乏也。此乃嚴親之道也。詩云。孝子不匱。永錫爾類)曾是以為不孝。則孰能為之孝乎。曾子曰。養可能也敬為難(至於犬馬皆能有養。不敬何以別乎)敬可能也安為難。安可能也卒為難。父母既沒。慎行其身。不遺父母惡名。可謂能終也(始於毗嵐。終於鶴樹。有善皆稱。無惡可謗。實謂孝之終也)而大聖豈不篤其備耶。若乃聖人有作不違。兩曜昏旦不違四時。榮落所可違者。暫化而已矣。化久則愆於物性。恢怪詭譎生焉(雖聖人不能違宿業也)至若幽囚餒喪坑骸刃肌。蓋酬因於往世(瓶沙為無子。占云。山中仙人當作子。遂殺之令急受生。又未生更作白兔亦殺之。故今被阇王幽囚而死也。釋種又以宿殺摩竭大魚故也)報應前緣。非
聖人不能使暫違之。但非業理之長謝也(經云。假使經百劫。所作業不亡。因緣會遇時。果報還自受)夫后稷善播順天時也。扁鵲工醫資有命也。違時與命非彼所可。故去形方影滅。除業方報亡。若使滅影留形遣報存業。則巫幻作矣(未經懺洗令業除謝。則同巫誑妖幻之說)昔者食馬麥。目連請求地味(阿耆違多婆羅門請佛九十日。唯食馬麥。劫初有地味陷在地下。目連欲運通取之。如來皆不許。意示後世者也)迦毗被圍。目連請以鐵為城(釋種被琉璃王所圍。目連欲化鐵城以護之。如來不聽。以業不可逃)大聖皆以業報不然之也。故可為而不為不仁也。不可為而不為。何謂不仁乎。若乃得理雖傷謂之義也。失理雖存未云義也。丹均薄于堯舜(以其不才故薄之。而不使嗣位也)管蔡夷于周旦(管蔡二叔流言謗周公。周公不以骨肉而不誅。遂殺管叔而𥻦蔡叔)鄭莊克段(共叔段鄭莊公之母弟也。以作亂莊公克之於偃)石碏屠厚(石碏石厚之父。厚與公子州吁弒衛桓公自立。問定君于碏碏使朝陳而殺之也)蓋骨肉是忍也。保宗祧為事也。舉其刑法以示將來。使不子不弟之流是懼是厲。如調達善星。儻假鴻私免其罪戾。則勸天下之為逆耳。故呼食唾以辱之(調達學神通已。化作一小兒。于阇王𣍿上。阇王因唾其口。調達承而
食之。故佛以此辱為食唾之人)彰重苦以期之(佛夜行道。善星以時久欲歇。遂假作薄俱羅鬼恐佛。故陷地獄)使臭味所同有恥且格(格正也。雖于骨肉似有恥辱理歸於正同族為臭味同)罔有務幸於其免矣(不以幸門而免之也)由是聖人刑自邇而及遠。不密親而間疏。大權之義於焉何測。若乃大禮與天地同節。道德與天地同尊。聖人與道德同體。而君父率乎禮則尊天地。尊天地則親道德。親道德。則敬聖人。敬聖人則合天地之節。廣道德之風矣。非我大聖要上以求尊重。蓋君父由道德而自尊重之也。禮法既彰而人是效。故使形儀異俗。則不異者禮敬之。順道德也。形儀不異俗。使異俗者禮敬之。則背道德也。雖異者不必賢于不異。不異者不必愚于異。然土石之偶旌其像飾猶可敬也(土木偶雕塑像也)農賈之子表其服貌安不敬也(四姓出家皆同釋族。不以賤族而不敬也)敬其不肖猶愈不敬(不以凡庸而敬之猶勝不敬)存夫羊而識禮(魯之常禮。必殺羊告朔于廟。自文公后不行告朔之禮。猶祭羊而已。至哀公時。子貢為司倉主祭廟告朔之禮。因君不視朔。遂兼欲廢祭羊之事。夫子曰。爾愛其羊。我愛其禮。君雖不視朔見羊猶知此禮。若兼去羊則禮無所記。今敬亦然)市駿骨以招賢(昔燕昭王將慕賢士。郭隗曰。請王以黃金
筑臺而尊于臣。則四方之賢者至矣。以臣不肖王尚用之。況賢者乎。昔有求龍馬不獲。有得死馬首者上之。王以千金相酬。聞者皆至。一月獲三龍馬。請王尊臣。後果有樂毅等數人而至)蓋人倫之大道也。故君父敬不敬在已以沙門受不受在人非大聖必欲抑君父致敬沙門必當欲坐受拜揖。禮云。子新冠而母拜(禮記冠義云。已冠而字之。成人之道也。見於母母拜之。見於兄弟兄弟拜之。成□而具為禮也)介冑者不拜。皆不失君親之敬也。況儒有不臣天子不仕諸侯者乎(若巢許四皓等)若乃摩耶假壽待為佛母。聖既誕矣。還形於天(華嚴經。過去未來諸佛皆以摩耶為母。生佛既了。遂歸於天)母子有裕。奚非福乎。昔夏啟生而母化為石(帝王世紀曰。鯀納葉氏女曰修已山行見流星意感。又吞意茨三年不產。后破背而生禹。今蜀汶山廣葉縣有地名石細。乃禹母化石處。又禹欲通轅山。謂塗山女曰。餉我聞鐘鼓聲而來。禹躍石能中鼓聲女往餉見禹方化動。而至嵩山下化為石女。方孕啟禹曰。我子石也。歸破而生啟母化為石也)伊尹生而母為空桑(伊尹湯相生而母化為空桑)豈則不祥耶。故二教直辯於此生。釋教統示於他生。如彼二母化為桑石。精魂何往。聖母俯瞰日月下哀。人世實則福履將之矣。賓曰。虐魏門誅于內信。昏周
不類于玄侶(魏太武拓跋燾。太延五年滅法。有藏沙門者死。周武宇文邕。建德二年滅佛教玄僧也類享)使統宇嗷嗷王澤竭焉。始若有逞終則遄害(二王初滅法。似協于志。尋亦終於惡疾也)彼何至於此哉。主人曰。沴氣蒸而五義敗矣。奸邪作而萬靈怒矣(五行既敗。百神是怒)故天之所助者順也。人之所助者信也。匪信匪順。人天合誅焉。得不亡乎(書云。天作孽猶可逃。自作孽不可逭)初魏太祖太宗(太祖拓跋圭。太宗柘跋嗣。號明帝。太祖武帝長子)篤于因緣之教。沙門法果。戒行精純。開演法籍。太祖詔為沙門統。太宗彌加崇敬。授以輔國宜城子忠信侯安城公盡辭焉。帝幸其居。以門狹不容輿輦。詔廣之。八十而卒。帝親臨其喪。贈老壽將軍(皆旌帝之寵也)趙靈公世祖即位(太武皇帝)初遵行之。每引高德沙門。與之譚論。四月八日輿像于廣衢。帝御門臨檻。散花稽顙致敬。但以八歲在極。訪國政于司徒崔皓。皓極言莊老。深蠹釋宗。帝雅信重求方術士。及得天師𡨥謙。詔諸州鎮立道壇。會蓋吳反於杏城。關中騷擾。太延五年己卯。帝西伐長安(後魏時都平城)時沙門有種麥于寺中者御騶牧。帝入寺觀馬。從官窺便。室有財產弓矢牧守。富豪所寄藏物萬計。時帝年二十四。春秋方富。寡于理學。睹其事符于
崔皓之言。由是下詔。焚破經像。惟留臺下四寺如長安。太平真君五年。又下詔。王公已下至於庶人。有私養沙門者。限其年二月十五日。過期不出。沙門身死。容者誅一門。時宗恭奉太子監國表諫。刑殺沙門濫酷。又非影象之罪。今宜罷其道。杜諸寺門。世不修奉。土木丹青自然毀滅。奏不行。是歲太子晃師沙門玄高皓譖皆死(與太子皆也)七年春三月。詔佛法一切蕩除。沙門無少長悉坑之。宗恭言雖不用猶緩宣詔命令。遠近各得秘藏。逃匿為計。皓死於十一年間。武帝彌留。為閹人宗愛所害(後魏初都平城。姓拓跋。至孝文皇帝乃遷都洛陽。方改姓元氏。西魏依宇文泰都長安。東魏撤洛陽宮闕都鄴城也)初崔寇同從駕。寇爭而崔不從。寇曰。卿今促年壽滅門戶矣(竟臨誅仍令溲其口小便也)周高祖以沙門應黑讖。初太祖黑泰挾魏西奔。衣物旗幟盡尚黑。於後沙門並著黃衣。齊民尤忌。而周人以為莫黑匪烏誅烏姓也。莫黑匪豆誅竇姓也。有衛元嵩反服(蜀新繁縣人。反服上狀沙汰)黃冠張賓相耦耕(耦對耕以墾于宗教春秋二五耦晉國)帝躬受符箓。天和四年己丑春三月。大集三教有嘉聞者。並文武二千餘人。僉議興廢不克定。夏四月詔司隸甄鸞詳較之。五年鸞上笑道論(在藏)。帝以彰露道法訛丑甚矣俾燎之。道安
【現代漢語翻譯】 現代漢語譯本 崔皓進言，於是皇帝下詔，焚燒破壞佛經佛像，只留下臺下的四座寺廟，如同長安一樣。太平真君五年，又下詔，王公以下直至平民百姓，有私自供養沙門（佛教出家人）的，限定在當年二月十五日之前交出，過期不交出的，沙門處死，容留者滿門抄斬。當時，宗恭奉太子監國，上表勸諫，認為刑殺沙門過於殘酷，而且佛像本身並沒有罪過。現在應該廢除佛教，關閉所有寺廟，世人不修奉，土木丹青自然會毀滅。皇帝沒有采納他的建議。這年，太子晃的老師沙門玄高和崔皓都被誣陷而死（與太子都有牽連）。太平真君七年春三月，下詔將佛法全部清除，沙門無論老少全部坑殺。宗恭的建議雖然沒有被採納，但還是延緩了詔令的頒佈，使得遠近各地的人們都得以秘密收藏佛經佛像，逃匿躲藏。崔皓死於太平真君十一年間。武帝病重，被閹人宗愛所殺。（後魏最初都城在平城，皇室姓拓跋，到孝文皇帝才遷都洛陽，於是改姓元氏。西魏依附宇文泰，都城在長安。東魏拆毀洛陽的宮殿，都城在鄴城。）當初，崔皓和寇同一起隨從皇帝，寇同爭辯而崔皓不聽從。寇同說：『你現在要縮短壽命，滅絕門戶了。』（最終臨死時，仍然讓人用小便澆他的嘴。） 北周高祖認為沙門應驗了黑色的讖語。當初，太祖宇文黑泰挾持魏帝向西逃奔，衣物旗幟全部尚黑色。之後，沙門都穿著黃色衣服，百姓尤其忌諱。而周人認為『莫黑匪烏』是誅殺烏姓，『莫黑匪豆』是誅殺竇姓。有衛元嵩反穿僧服（蜀地新繁縣人，反穿僧服上書請求沙汰佛教）。黃冠張賓與皇帝一起耕田（耦對耕田是爲了開墾宗教的田地，春秋二五耦是晉國的制度）。皇帝親自接受符箓。天和四年己丑春三月，大規模召集三教中有嘉言懿行的人，以及文武官員兩千餘人，共同商議佛教的興廢，但沒有確定。夏四月，皇帝下詔給司隸甄鸞詳細比較三教。天和五年，甄鸞上呈《笑道論》（在藏經中）。皇帝認為書中彰顯暴露道教的虛假醜陋，於是下令焚燒。道安
【English Translation】 English version Cui Hao spoke. Thereupon, an edict was issued to burn and destroy scriptures and images, leaving only the four temples under the platform, like Chang'an. In the fifth year of the Taiping Zhenjun reign, another edict was issued stating that from princes and dukes down to commoners, those who privately supported Shamen (Buddhist monks) had to hand them over by the fifteenth day of the second month of that year. Those who failed to do so by the deadline would have the Shamen executed, and those who harbored them would have their entire families exterminated. At that time, Zong Gong, serving as regent for the Crown Prince, submitted a memorial advising against the excessive cruelty of executing Shamen and pointing out that the images themselves were not guilty. He suggested that Buddhism should be abolished, all temples closed, and if the world did not practice it, the earthen structures and painted images would naturally decay. His memorial was not heeded. In that year, the Crown Prince Huang's teacher, the Shamen Xuan Gao, and Cui Hao were both falsely accused and died (both were implicated with the Crown Prince). In the third month of the seventh year of the Taiping Zhenjun reign, an edict was issued to completely eliminate Buddhism, and all Shamen, regardless of age, were to be buried alive. Although Zong Gong's advice was not adopted, he still delayed the promulgation of the edict, allowing people in distant and nearby places to secretly hide scriptures and images and flee for safety. Cui Hao died in the eleventh year of the Taiping Zhenjun reign. Emperor Wu was critically ill and was killed by the eunuch Zong Ai. (The initial capital of the Later Wei was Pingcheng, and the imperial family's surname was Tuoba. It was not until Emperor Xiaowen moved the capital to Luoyang that the surname was changed to Yuan. The Western Wei relied on Yuwen Tai and had its capital in Chang'an. The Eastern Wei dismantled the palaces of Luoyang and had its capital in Ye.) Initially, Cui Hao and Kou Tong accompanied the emperor, but Kou Tong argued while Cui Hao did not listen. Kou Tong said, 'You are now shortening your lifespan and exterminating your lineage.' (In the end, as he was about to be executed, he was still ordered to have his mouth rinsed with urine.) Emperor Gaozu of the Northern Zhou believed that the Shamen fulfilled the black prophecies. Initially, Grand Ancestor Yuwen Heitai kidnapped the Wei Emperor and fled west, with all clothing and banners being black. Later, the Shamen all wore yellow robes, which the people especially忌諱. The people of Zhou believed that 'Mo Hei Fei Wu' meant to kill those with the surname Wu, and 'Mo Hei Fei Dou' meant to kill those with the surname Dou. There was Wei Yuansong who wore reversed monastic robes (a native of Xinfan County in Shu, who wore reversed robes and submitted a memorial requesting the elimination of Buddhism). The Yellow Crown Zhang Bin plowed the fields together with the emperor (plowing in pairs to cultivate the fields of religion; the 'Chunqiu Er Wu Ou' was a system of the Jin state). The emperor personally received talismans. In the third month of the spring of the fourth year of the Tianhe reign (Ji Chou year), a large gathering of over two thousand people from the three teachings who had commendable words and deeds, as well as civil and military officials, was held to discuss the rise and fall of Buddhism, but no decision was reached. In the fourth month of summer, the emperor issued an edict to Sili Zhen Luan to compare the three teachings in detail. In the fifth year of the Tianhe reign, Zhen Luan presented the 'Xiaodao Lun' (which is in the Tripitaka). The emperor believed that the book revealed the falsehoods and ugliness of Taoism, so he ordered it to be burned. Dao An
獻二教論。帝謀稍寢。至建德三年夏五月。資二教相毀其計復行。釋李同棄于芻狗(芻狗草作狗也。老子道經以萬物為芻狗也)坑像誅人不可聞也。六年春周師克齊。自以為滅教之祐(建德六年正月十九日平北齊。得秦制傳玉璽。方四寸。文曰。受命於天既壽永昌。得州五十五。郡一百六十一。縣三百八十五。戶三百萬二千五百二十八。口三千萬二千八百八十六。二月師還)七年改元曰宣政。是歲不及嘗。而崩于雲陽也(嘗秋祭也。六月帝崩。太子赟立日宣帝改元宣政。又改大成大象年。荒淫酒色入市人稅各一錢。尋立太子為帝。自稱天元皇帝)夫貪夫重利。何顧于君親。如商臣蒯瞆無避惡也(商臣楚成王太子也。弒父仍加惡謚。父目不瞑。改謚為成。乃瞑受唅。蒯瞆衛靈公太子欲殺母。南子不捷遂奔公薨乃立蒯瞆之子輒。父子相攻爭國出入相殺。豈避于惡名也)拓跋以譖言而殺元子(太子晃為宗愛譖云淫于內。帝怒。晃懼誅將謀逆。帝乃詐死。使召太子至。以鐵籠罩之撻三百。遂殺之擲棘中。常侍宗愛尋害帝)宇文以猜忌而害家宰(晉公宇文護。為太宰執政。帝疑忌之。建德元年三月。帝自以簡擊殺之於宮內。帝自總萬機)彼尚鯨鯢于骨肉。而豈能仁恕于道德乎(鯨鯢之魚大而好鬥)故今三尺童子無不抵掌太息于其
事也(抵掌擊手掌而譚說也)哀彼二武不得為鬼。何厚顏于祖考乎。賓曰。魏靈太后造浮圖。罄億兆之產。屹若造化。人實保之。天若棄之。故一朝為災。煙焰赩乎九垓。蒸焦貫于重垠。未喻天意可得辯乎。主人曰。夫物以合度為德。失度為孽。為德則常。為孽則亡。胡氏孽矣。過於大壯故也。豈神鬼之庸蓋人力也。其高千尺。其層有九。剎上金瓶容二十五斛。金承露盤一十一重。四角鐵鎖四道引剎。並垂金鐸如一斛器。四面各有三門。間以六窗。朱扉鏤镮。繡柱金鋪。秋風朗夜熠爚耀空。鏗鏘之響聞十餘里。延袤博敞。登降崢嶸。居閻浮提為第一也(易曰。古者穴居而野處。後世聖人易之以宮室。上棟下宇以待風雨。蓋取諸大壯未有違謙越禮能其壯者也)雖盛則極矣。而南有強鄰。中分日月(時太后居洛陽。武 金陵)國有奸臣。求主之瘼(謂爾朱榮之類)金玉既竭。物役亦苦。其後爾朱乘釁。震動瀍洛河橋之下衣冠葬于魚鱉矣(太后不修德政。爾朱榮等抗表云。今海內皆言。先帝為鴆毒所害。奉未言之兒。以臨四海。榮乃率眾渡河遂至洛陽。使騎拘太后及少主等。並沉于河)昔後趙尚書張離張良各起一大塔。佛圖澄謂之曰。事佛在於清凈無慾。慈矜為心。檀越宣奉大法。貪吝未已。畋獵無度。積聚無窮。方受見世
【現代漢語翻譯】 現代漢語譯本： 『事也』（抵掌擊手掌而談說），可悲啊，那兩個姓武的死後都不能做鬼！有什麼臉面去見祖先呢？客人說：『魏靈太后建造佛塔，耗盡了無數的財富，高聳得好像是自然造化而成，人們都認為它堅固無比。如果上天要拋棄它，那麼一旦降下災禍，火焰就會燒紅整個天空，燒焦的東西堆滿了大地。難道天意是可以辯駁的嗎？』主人說：『事物以符合法度為美德，失去法度就是災禍。符合法度就能長存，成為災禍就會滅亡。胡氏（指靈太后）的所作所為就是災禍，因為她太過分了，超過了《大壯》卦的含義。這難道是神鬼的作用嗎？實際上是人為造成的。那塔高千尺，共有九層，塔頂上的金瓶能容納二十五斛，承露盤有十一重，四個角用四道鐵索牽引著塔剎，並且懸掛著金鈴，每個都像一斛的容器。四面各有三扇門，門之間有六扇窗戶，紅色的門上雕刻著門環，彩繪的柱子上鑲嵌著金飾。秋風朗朗的夜晚，塔身閃耀著光芒，鏗鏘的聲音傳到十幾里外。塔的範圍寬廣，登高望遠，氣勢雄偉，在閻浮提（指人間）堪稱第一。（《易經》說：『古代人住在洞穴里，生活在野外，後來的聖人用宮室代替了洞穴，上面有棟樑，下面有屋檐，用來抵擋風雨，這大概是從《大壯》卦中得到的啟示，但沒有不謙虛謹慎、超越禮制的壯大。』）雖然塔很興盛，但也達到了頂點。而且南方有強大的鄰國，國家被分割（當時太后住在洛陽，武氏在金陵），國內有奸臣，尋找君主的弊病（指爾朱榮之類的人）。金玉已經耗盡，百姓的勞役也很辛苦。後來爾朱榮趁機作亂，在瀍河、洛河的橋下發動叛亂，許多官員的屍體都葬身魚腹了（太后不修德政，爾朱榮等人上書說：『現在海內都說，先帝是被毒死的，擁立年幼的君主來統治天下。』爾朱榮於是率領軍隊渡過黃河，到達洛陽，派騎兵拘禁了太后和少主等人，一起沉入黃河）。從前後趙的尚書張離、張良各自建造了一座大塔，佛圖澄對他們說：『事奉佛在於清凈無慾，以慈悲為懷。施主宣揚佛法，卻貪婪吝嗇，無節制地打獵，無止境地積聚財富，將要遭受現世的報應。』
【English Translation】 English version: 'Shi Ye' (striking the palm to talk and discuss), how sad that those two named Wu cannot even be ghosts after death! What face do they have to meet their ancestors? The guest said, 'Empress Dowager Ling of the Wei dynasty built a pagoda, exhausting countless fortunes, towering as if created by nature, and people believed it was extremely solid. If Heaven were to abandon it, then once disaster strikes, the flames would redden the entire sky, and the scorched remains would pile up across the land. Can the will of Heaven be argued against?' The host said, 'Things are virtuous when they conform to measure, and disastrous when they lose measure. To be virtuous is to endure, to be disastrous is to perish. The actions of the Hu clan (referring to Empress Dowager Ling) are disastrous because she went too far, exceeding the meaning of the 'Great Strength' hexagram. Is this the work of gods and ghosts? In reality, it is man-made. The pagoda is a thousand feet tall, with nine stories. The golden vase on top can hold twenty-five 'hu' (a unit of volume), and the dew-receiving plate has eleven layers. Four iron chains at the four corners pull the pagoda's spire, and golden bells are hung, each like a 'hu' container. Each of the four sides has three doors, with six windows between the doors. The red doors are carved with door rings, and the painted pillars are inlaid with gold. On clear autumn nights, the pagoda shines brightly, and the clanging sound can be heard for more than ten 'li' (a unit of distance). The area is vast and open, and climbing it is majestic. It is the best in Jambudvipa (referring to the human world). (The 'Book of Changes' says, 'In ancient times, people lived in caves and in the wild. Later sages replaced caves with palaces, with beams above and eaves below, to protect against wind and rain. This was probably inspired by the 'Great Strength' hexagram, but there is no greatness in being unhumble, exceeding etiquette.') Although the pagoda is prosperous, it has reached its peak. Moreover, there is a strong neighbor to the south, and the country is divided (at that time, the Empress Dowager lived in Luoyang, and the Wu clan was in Jinling). There are treacherous officials in the country, seeking the ruler's weaknesses (referring to people like Erzhu Rong). Gold and jade have been exhausted, and the people's labor is also arduous. Later, Erzhu Rong took the opportunity to rebel, launching a rebellion under the bridges of the Chan and Luo rivers, and the bodies of many officials were buried in the bellies of fish (the Empress Dowager did not cultivate virtuous governance, and Erzhu Rong and others submitted a memorial saying, 'Now everyone within the seas says that the late Emperor was poisoned to death, and a young ruler is being supported to rule the world.' Erzhu Rong then led troops across the Yellow River, arrived in Luoyang, and sent cavalry to detain the Empress Dowager and the young ruler, sinking them together into the Yellow River). In the past, Zhang Li and Zhang Liang, ministers of the Later Zhao dynasty, each built a large pagoda. Fotucheng said to them, 'Serving the Buddha lies in purity and desirelessness, with compassion as the heart. Benefactors promote the Dharma, but are greedy and stingy, hunting without restraint, and accumulating wealth without end, and will suffer retribution in this life.'
之罪。何福報之可希。耶離等后並被誅。惟人心無寄。故托塔像以辯理詣則宜見聖人慈恕之心矣。若外伐佞善。內秘殘虐。必業害所鐘。非聖力而能黨之也。且大聖割肌涂膚。等情無二(如來有三平等。一左以旃檀涂。右以利刀割。中一人非涂非割。如來於此三人心皆平等)曷可以一塔而與其非善乎。故為善者當以善至善。不可以非善至善。書云。牝雞無晨。牝雞之晨惟家之索。荒哉胡后索元氏之家矣(牧誓文也。以婦人知國政。喻母雞代雄雞鳴則人家當蕭索也。喻胡後知政)雖欲樹不世之功。而實營家之不造焉(後魏靈太后胡氏。宣武之後孝明之母也。曰胡充華。尊為皇后。孝明幼。太后臨朝稱制。淫亂于朝。命侍臣射不能者罰之。自射針孔中之大悅。大臣宣淫有揚白花者有才貌。后逼之。白花懼禍及乃奔梁。太后追思不已。令文士作歌詞。日夜令宮人連唱踏聲甚悽切矣。黃門侍郎元順諫之。明帝崩后臨朝)書曰。黍稷非馨。明德惟馨。易曰。東鄰殺牛。不如西鄰之禴。祭言鬼神享于克誠。而況聖人乎。或有謂不道之財為善猶愈于濟惡不宜顯貶者。彼乃阿利容非輕本重末之士也。夫沙門貯販為像。律家不禮(不重非道也)狐丘盜財為食。義士卻吐(袁精目者。嘗饑于道。狐丘之見而餉之。因問。子何人也。曰。我狐
丘之。憫子饑竊父飯以餉子也。曰。吾義士也。不食子無義之食。遂兩手據地嘔之而死矣。出列子也)禮曰。父母既沒必求仁者之粟以祀之。此之謂禮。是知財由不義不為福也。若使誠如所論。蓋小人于不道中自辯優劣。其由賞兇酗之子以不繼父為德(不紹父兇酗為德)胠篋之盜。以能行仁義為賢(鬼谷子曰。胠篋探囊胠旁也。從傍開取物為胠也)非是昭犬典之流訓也。賓曰。梁武盡志弘宣。名冠宇宙。宜天勛遐統降天永命何分崩離析骨肉相殘。非畢世而有裕乎(梁武帝蕭衍受齊禪。志崇佛教。宗廟素食。身披法服。捨身入寺。臣下具錢贖歸。至侯景作逆。石頭城陷憤悶而崩。簡文孝元並皆遇害也)主人曰。歷數在天。知微在聖。而賢者猶其昧之。況謏才之所宜言乎(謏寡薄也)大統蕭氏。膺大寶之位。行聖人之教。或不見聖人之心遠矣。夫服文彩帶利劍。負扆以臨羣后。何必損已為臺隸乎(臺隸賤者。又作皂隸通)必若厭黃屋齊卑宮(齊好也)胡不歷有德而高讓。履金繩而不返(胡何也。祇園以金繩界地)豈俟君臣之請歟(梁武居萬乘之尊。三度捨身沒常住以供賤隸。朝臣以錢一萬意贖之遂還)楊朱云。唐堯偽讓以享福。夷齊真讓而致餒。況梁氏兼亡于真偽乎。雖四十五年江表無事。而政刑襄缺。禮樂崩弛。征徭不
【現代漢語翻譯】 現代漢語譯本 丘之（人名）。可憐他的兒子飢餓，就偷了他父親的飯來給兒子吃。丘之說：『我是個講義氣的人，不吃你這不義之食。』於是兩手撐地，嘔吐而死。（出自《列子》）禮經上說：『父母去世后，一定要尋找仁者的糧食來祭祀他們。』這就是所謂的禮。由此可知，通過不義手段獲得的財富不會帶來幸福。如果真像你所說的那樣，那就像小人在不義的道路上為自己辯解優劣。就像獎勵兇惡酗酒的兒子，認為他不繼承父親的惡習是美德；就像撬開箱子的小偷，認為他能行仁義是賢能。（鬼谷子說：『撬開箱子，探取囊中之物，是從旁邊打開拿取東西。』）這並非是昭犬（比喻不義之人）之流的訓誡。客人說：梁武帝（蕭衍）竭盡心力弘揚佛法，名聲響徹宇宙，本應得到上天的嘉獎，長久統治，為何會落得分崩離析、骨肉相殘的下場？難道不是終其一生而有餘福嗎？（梁武帝蕭衍接受齊朝的禪讓，崇尚佛教，宗廟祭祀用素食，自己身披袈裟，捨身入寺，臣下用錢贖回。直到侯景作亂，攻陷石頭城，梁武帝憤悶而死，簡文帝和孝元帝都被殺害。）主人說：歷數天定，預知細微之處在於聖人，而賢者尚且迷惑，更何況我這淺薄之才所能說的呢？大統蕭氏，身居帝位，推行聖人之教，或許並沒有真正理解聖人的心意。穿著華麗的衣服，佩戴鋒利的寶劍，坐在靠背椅上君臨天下，何必降低身份去做低賤的奴僕呢？如果一定要厭棄帝王的尊貴，喜歡低下的宮室，為什麼不效仿有德之人，高尚地禪讓，遵守金繩的戒律而不返回呢？（為什麼不呢？祇園用金繩來劃定界限。）難道要等到君臣的請求嗎？（梁武帝身居萬乘之尊，三次捨身到寺廟做奴僕，朝臣用一萬錢贖回他。）楊朱說：唐堯虛偽地禪讓以享受福報，伯夷叔齊真誠地禪讓卻落得餓死的下場。更何況梁武帝兼有虛偽和真誠呢？雖然四十五年間江南一帶沒有戰事，但是政治刑法多有缺失，禮樂崩壞，徵收賦稅不合時宜。
【English Translation】 English version Qiu Zhi (a person's name). He pitied his son's hunger and stole his father's food to feed his son. Qiu Zhi said, 'I am a righteous man, and I will not eat your unrighteous food.' So he supported himself on the ground with both hands, vomited, and died. (From Liezi) The Book of Rites says, 'After the death of one's parents, one must seek the grain of the benevolent to sacrifice to them.' This is what is called ritual. From this, we know that wealth obtained through unrighteous means does not bring happiness. If it were really as you say, it would be like a petty person justifying his superiority in an unrighteous path. It would be like rewarding a vicious and drunken son, considering it a virtue that he does not inherit his father's bad habits; like a thief who breaks into boxes, considering it virtuous that he can practice benevolence and righteousness. (Guiguzi said, 'Prying open boxes and taking things from bags is to open and take things from the side.') This is not the teaching of the Zhao dog (a metaphor for an unrighteous person). The guest said: Emperor Wu of Liang (Xiao Yan) devoted himself to propagating Buddhism, and his name resounded throughout the universe. He should have received the reward of heaven and ruled for a long time. Why did he end up in disintegration and fratricide? Isn't it that he had more than enough blessings for his whole life? (Emperor Wu of Liang, Xiao Yan, accepted the abdication of the Qi Dynasty, revered Buddhism, used vegetarian food in ancestral temples, wore cassocks himself, and gave himself to temples, and his ministers redeemed him with money. Until Hou Jing rebelled and captured Stone City, Emperor Wu died in anger, and Emperor Jianwen and Emperor Xiaoyuan were both killed.) The host said: Destiny is determined by heaven, and knowing the subtle is in the sage, but even the wise are still confused, let alone what I, with my shallow talent, can say? The Xiao family of the Datong Dynasty, occupying the throne, promoted the teachings of the sages, but perhaps did not truly understand the heart of the sages. Wearing gorgeous clothes, carrying a sharp sword, and sitting on a backrest chair to rule the world, why should he lower his status to be a lowly servant? If one must despise the dignity of the emperor and like the lowly palace, why not emulate the virtuous and nobly abdicate, and abide by the precepts of the golden rope without returning? (Why not? The Jetavana is bounded by a golden rope.) Must one wait for the request of the monarch and ministers? (Emperor Wu of Liang, in the position of ten thousand chariots, gave himself to the temple three times to serve as a lowly servant, and the courtiers redeemed him with ten thousand coins.) Yang Zhu said: Tang Yao hypocritically abdicated to enjoy blessings, while Boyi and Shuqi sincerely abdicated but ended up starving to death. Moreover, Emperor Wu of Liang had both hypocrisy and sincerity? Although there were no wars in the Jiangnan area for forty-five years, there were many deficiencies in politics and criminal law, rituals and music collapsed, and the collection of taxes was untimely.
減。鰥寡無告。君倡臣和。父倡子和。自謂無為致理。高談治國。遂使侯景伺隙。憑天作威。既喪其身。亦棄其族。上九在元。安得無悔(易乾卦上九辭六。亢龍有悔。處上位之極。為言知進不知退。知存不知亡。知得而不知喪也。太清元年侯景反於壽春。遂濟江圍臺城。陳帝之十失援軍莫有鬥志。遂陷臺城。景自為丞相。帝憂憤成病。口苦索蜜不得荷荷而卒。年八十六)宋文帝謂求那跋摩曰。弟子常欲齊戒。不殺迫以身徇於物不獲從志。法師何以教之。跋摩曰。帝王與匹夫。所修各異。匹夫身賤名劣。言令不威。若不克己苦躬將何為用。帝王以四海為家。萬民為子。出一嘉言士女以悅。布一善政人神以和。固當刑不夭命役無勞力。則使風雨順時。寒暖應節。百穀滋繁。桑麻郁茂。如此持齊。齊亦大矣。如此不殺。德亦眾矣(清潔為齊。防非為戒)寧在闕半日之餐。全一禽之命。然後方為弘濟耶。帝撫幾曰。法師所言真謂開悟人心。明達物理。可謂談於人天之際矣。懿哉若人。非獨誘進于真門抑亦俾興于王化。而齊之與戒。雖天子至庶人達其至理。猶五孝不同其經也(天子以博愛廣敬為孝。諸侯以不驕謹法為孝。卿大夫以遵法約禮為孝。士以愛父同君為孝。庶人以謹身養親為孝)聞一以知二者。其在宋文乎(文帝名義
【現代漢語翻譯】 減。鰥寡無告：指政治衰敗，社會混亂，孤寡無依。 君倡臣和。父倡子和：君臣、父子之間應和諧相處，互相配合。 自謂無為致理。高談治國：自認為清靜無為就能治理好國家，空談治國之道。 遂使侯景伺隙。憑天作威：最終導致侯景乘機作亂，假借天意作威作福。 既喪其身。亦棄其族：不僅自己身死國滅，也連累了整個家族。 上九在元。安得無悔(易乾卦上九辭六。亢龍有悔。處上位之極。為言知進不知退。知存不知亡。知得而不知喪也。太清元年侯景反於壽春。遂濟江圍臺城。陳帝之十失援軍莫有鬥志。遂陷臺城。景自為丞相。帝憂憤成病。口苦索蜜不得荷荷而卒。年八十六)：《易經》乾卦上九爻辭說，居於上位到了極點，只知前進不知後退，只知存在不知滅亡，只知得到不知喪失，必然會有後悔。太清元年，侯景在壽春反叛，渡江包圍臺城。陳朝皇帝的十路援軍都沒有鬥志，最終臺城被攻陷。侯景自立為丞相，皇帝憂憤成疾，想吃蜂蜜卻得不到，最終痛苦而死，享年八十六歲。說明居高位者應當時刻警醒，避免樂極生悲。 宋文帝謂求那跋摩(Gunabhadra)曰。弟子常欲齊戒。不殺迫以身徇於物不獲從志。法師何以教之：宋文帝問求那跋摩(Gunabhadra，一位譯經僧人)說：『弟子我常常想要齋戒，不殺生，但迫於國事，不得不以身作則，無法完全按照自己的意願去做。法師您有什麼可以教導我的嗎？』 跋摩曰。帝王與匹夫。所修各異。匹夫身賤名劣。言令不威。若不克己苦躬將何為用：求那跋摩(Gunabhadra)說：『帝王和平民百姓，所修行的內容各有不同。平民百姓地位卑微，名聲不好，說的話沒有威信，如果不嚴格要求自己，努力修行，又有什麼用呢？』 帝王以四海為家。萬民為子。出一嘉言士女以悅。布一善政人神以和。固當刑不夭命役無勞力。則使風雨順時。寒暖應節。百穀滋繁。桑麻郁茂。如此持齊。齊亦大矣。如此不殺。德亦眾矣(清潔為齊。防非為戒)：『帝王以天下為家，百姓為子女，說一句好的話，百姓就會高興；頒佈一項好的政策，就能使人和神都和諧。所以應當刑罰不冤枉人命，徭役不勞民傷財，這樣就能使風調雨順，氣候適宜，五穀豐登，桑麻茂盛。這樣持齋，齋戒的功德就很大了。這樣不殺生，功德也就很多了(清潔身心為齋，防止過失為戒)。』 寧在闕半日之餐。全一禽之命。然後方為弘濟耶：難道一定要少吃半天的飯，保全一隻鳥的性命，才算是真正的普度眾生嗎？』 帝撫幾曰。法師所言真謂開悟人心。明達物理。可謂談於人天之際矣。懿哉若人。非獨誘進于真門抑亦俾興于王化。而齊之與戒。雖天子至庶人達其至理。猶五孝不同其經也(天子以博愛廣敬為孝。諸侯以不驕謹法為孝。卿大夫以遵法約禮為孝。士以愛父同君為孝。庶人以謹身養親為孝)：皇帝拍著桌子說：『法師您說的話真是能開啟人的智慧，明白事物的道理，可以說是談論到了人與天之間的關係了。偉大啊，您這樣的人，不僅能引導人們進入佛門，也能幫助國家興盛。齋戒的道理，雖然從天子到百姓都應該明白，但就像五種孝道各有不同的內容一樣(天子以博愛和廣泛的尊敬為孝，諸侯以不驕傲和謹慎守法為孝，卿大夫以遵守法令禮儀為孝，士以愛父親和忠於君主為孝，百姓以謹慎自身和贍養父母為孝)。』 聞一以知二者。其在宋文乎(文帝名義)：能聽到一件事就明白兩件事的人，大概就是宋文帝了吧(文帝名劉義隆)。
【English Translation】 Decline. Widows and orphans have no one to turn to: This refers to political decay and social chaos, where the lonely and helpless have no one to rely on. The ruler advocates and the ministers harmonize. The father advocates and the son harmonizes: Rulers and ministers, fathers and sons, should live in harmony and cooperate with each other. Claiming to achieve order through non-action, they engage in lofty discussions of governing the country: They believe that governing the country well can be achieved through quiet non-interference and engage in empty talk about governing. This allowed Hou Jing to seize the opportunity and wield power by invoking Heaven: This ultimately led to Hou Jing taking advantage of the situation to create chaos and wield power under the guise of divine will. They lost their lives and abandoned their families: Not only did they die and their country perish, but they also implicated their entire families. The ninth line at the top is in the beginning, how can there be no regret? (The Book of Changes, Qian hexagram, the ninth line at the top. The dragon is too high, there will be regret. Being at the extreme of high position means knowing to advance but not to retreat, knowing existence but not extinction, knowing gain but not loss. In the first year of Taiqing, Hou Jing rebelled in Shouchun, then crossed the river and besieged Taicheng. The ten rescue armies of Emperor Chen had no fighting spirit, and Taicheng fell. Hou Jing made himself prime minister. The emperor was worried and angry and became ill, and died in pain because he could not get honey. He was eighty-six years old): The ninth line of the Qian hexagram in the Book of Changes says that being in a high position to the extreme, knowing only to advance but not to retreat, knowing only existence but not extinction, knowing only gain but not loss, there will inevitably be regret. In the first year of Taiqing, Hou Jing rebelled in Shouchun, crossed the river and besieged Taicheng. The ten rescue armies of Emperor Chen had no fighting spirit, and Taicheng was captured. Hou Jing made himself prime minister, and the emperor died of illness due to worry and anger, wanting honey but unable to get it, and died in pain at the age of eighty-six. This illustrates that those in high positions should always be vigilant to avoid extreme joy turning into sorrow. Emperor Wen of Song said to Gunabhadra (求那跋摩): 'Your disciple often wants to observe purity and abstain from killing, but is forced to prioritize matters of state and cannot fully follow my wishes. What can the Dharma master teach me?' Gunabhadra (求那跋摩) said: 'Emperors and commoners have different practices. Commoners are of low status and poor reputation, and their words have no authority. If they do not strictly demand themselves and work hard, what use are they?' 'Emperors regard the world as their home and the people as their children. A good word pleases the people, and a good policy harmonizes people and gods. Therefore, punishments should not unjustly take lives, and labor should not burden the people. This will ensure favorable weather, appropriate temperatures, abundant harvests, and flourishing mulberry and hemp. Such observance of purity is great. Such non-killing is of great merit (purity is cleanliness, abstinence is preventing wrongdoing).' 'Is it necessary to forgo half a day's meal and save the life of a bird to be considered truly saving all beings?' The emperor patted the table and said: 'What the Dharma master says truly enlightens people's hearts and clarifies the principles of things. It can be said to discuss the relationship between humans and heaven. How great is such a person, who not only guides people into the Buddhist path but also helps the country prosper. The principles of purity and abstinence, although everyone from the emperor to the common people should understand them, are like the five kinds of filial piety, each with different content (the emperor shows filial piety through universal love and respect, the feudal lords show filial piety through not being arrogant and carefully observing the law, the senior officials show filial piety through obeying the law and observing etiquette, the scholars show filial piety through loving their father and being loyal to their ruler, and the common people show filial piety through being careful and supporting their parents).' He who can understand two things from hearing one, that would be Emperor Wen of Song (Emperor Wen's name was Liu Yilong).
隆。宋高祖第三子。即位改元元嘉。有文武之才。蘊寬明之德。勤苦節儉在位三十年)向使梁武納大麓難庶官順考古慎厥終(麓錄也。謂親萬機。選任眾官惟難得人。順稽古帝道而行之敬慎其終也。所謂安必思危。治不忘亂之道也)省乎前言。而或不及於此難也(若梁武常省前言。恐不及侯氏之難)其太子綱(簡文也。帝第三子)綸(卲陵王也)紀(益州刺史武陵王也)宗室諸王亟弄文墨。請帝自講。敕答曰。汝等未達稼穡之艱難。安知天下之負重。庸主少君所以繼踵顛覆。皆由安不思危。況復未安者耶。殷鑑不遠在於前世。吾今所行雖異曩日。但知講說不憂國事。則與彼人異術同亡耳(術道路也)而前後累請。帝亦累拒。但年高氣昏。精華已竭。家有佞父之子。朝無匪躬之士。前否后允卒如所言(如異術同亡之言。暨俟景作亂帝崩之後。景立簡文。尋幽之於永福省以絕人望。景尋弒之。及王僧辯破侯景立孝元帝。後魏兵至城陷被擒。仍賦詩為土囊殞之。前梁四主國歸陳。後梁三主國入隋)賓曰。一人失馭已塞天譴。百工周行何咎預難。致使死者股荷首倚而日繼之乎。主人曰。是何言歟。夫君辱臣死。況君死耶。凡帝天下者以任忠良為聖。忠良以衛社稷為賢。故文武之臣。進思盡忠。退思補過。雖當時應金陵之氣。偶
時邕之運。臺袞不聞于廟算。征帥匪思于取勝。是以尸素之門各各以文章自炫(沈約．何尚之．顏延年等)如法寶聯璧．形神滅論．並答佛性二諦難等。君罔其威。臣與害鄰(罔無也。害侯景)綢繆苑囿。物役非任。莊氏云。庖人雖不治庖。尸祝豈可越于樽俎耶。昔陳平不對於廩粟(文帝問周勃。天下粟廩多少庫藏錢物出入日有多少。周勃流汗而不能對問陳平。平云。廩庫之事各有司存。宰相但調陰陽而已)邴吉但問于牛喘(丙吉。字少卿。北海人。漢宣帝時為相。見喘牛問之來近遠。若近則是陰陽失度)故為王者當爲于無為(天子垂衣裳而端拱冕旒黈纊而已。此即無為也)不以己能于有為。不以己能于無為。不使君為于無為也(臣不能執政使君自主之也)由是燎原之火焯厥無赦(書云。惡之易也。若火之燎于原。不可向邇。其由可撲滅乎)脫輻輿尸(易小畜卦九二辭也輿脫輻師卦六五爻辭云弟子輿尸)何嗟及矣。詩曰。靖恭爾位。正直是與。神之聽之。式谷以汝(詩小雅靖治也。爾汝也。式用也。谷祿也。言敬治汝職位政事。正直之人乃與為倫。神聽汝之所為。用福與汝)彼不與直式谷何望焉。賓曰。憍陳如弊服五錢。須菩提華房百寶。俱聖人也(憍陳如。亦云憍陳那。則五俱倫也。不求華飾耳。須菩提出家之後久
【現代漢語翻譯】 時局正值衰敗之際，朝廷重臣不為國家大計出謀劃策，領兵將帥也不考慮如何克敵制勝。因此，那些如同擺設的官員們（指沈約、何尚之、顏延年等人）紛紛以文章來炫耀自己，如《法寶聯璧》、《形神滅論》以及辯駁佛性、二諦等難題。君主放縱自己的威嚴，臣子則與禍害為鄰（這裡的『罔』是『無』的意思，『害』指侯景），沉溺於園林遊樂，役使百姓做不勝任的事情。《莊子》說：『廚師雖然不做祭祀的事情，但主持祭祀的人難道可以越過酒杯和俎案去管廚房的事情嗎？』過去陳平不回答關於糧倉儲備的問題（文帝問周勃天下糧倉有多少糧食，國庫有多少錢財，每天的收支是多少，周勃流汗不能回答，於是問陳平，陳平說：『糧倉的事情自有主管官員，宰相只要調和陰陽就可以了』），邴吉只關心牛喘氣的事情（邴吉，字少卿，北海人，漢宣帝時為丞相，看到喘氣的牛就問牛走了多久，如果走得不遠就喘氣，說明陰陽失調），所以作為君王，應當致力於無為而治（天子只要垂衣拱手，戴著冕旒，用黃色的棉絮塞住耳朵就可以了，這就是無為），不要用自己的能力去做有為的事情，也不要用自己的能力去做無為的事情，也不要讓臣子去做無為的事情（臣子不能執政，讓君主自己做主）。由此，如同燎原之火，燒盡一切，無可饒恕（《尚書》說：『惡的蔓延很容易，就像火在原野上燃燒，不可靠近，難道可以撲滅嗎？』）。車輪脫落，抬著屍體（《易經·小畜卦》九二爻辭說車輪脫落，《易經·師卦》六五爻辭說弟子抬著屍體），後悔也來不及了。正如《詩經》所說：『恭敬地對待你的職位，正直地與人相處。神明會聽你的，並賜給你福祿（《詩經·小雅》說，靖是治理的意思，爾是你的意思，式是用的意思，谷是俸祿的意思。意思是說，敬重並治理你的職位和政事，正直的人會與你為伍，神明會聽取你的所作所為，並賜予你福祿）』。如果他不正直，又怎能期望得到福祿呢？賓客說：『憍陳如（Ajnatakaundinya，五比丘之首）穿著破舊的衣服，只有五文錢，須菩提（Subhuti，佛陀十大弟子之一，解空第一）住在華麗的房屋裡，擁有無數珍寶，他們都是聖人啊（憍陳如，也叫憍陳那，是五比丘之一，不追求華麗的裝飾。須菩提在出家之後很久 現代漢語譯本：時局正值衰敗之際，朝廷重臣不為國家大計出謀劃策，領兵將帥也不考慮如何克敵制勝。因此，那些如同擺設的官員們（指沈約（Shen Yue）、何尚之（He Shangzhi）、顏延年（Yan Yannian）等人）紛紛以文章來炫耀自己，如《法寶聯璧》、《形神滅論》以及辯駁佛性、二諦等難題。君主放縱自己的威嚴，臣子則與禍害為鄰（這裡的『罔』是『無』的意思，『害』指侯景（Hou Jing）），沉溺於園林遊樂，役使百姓做不勝任的事情。《莊子》說：『廚師雖然不做祭祀的事情，但主持祭祀的人難道可以越過酒杯和俎案去管廚房的事情嗎？』過去陳平（Chen Ping）不回答關於糧倉儲備的問題（文帝問周勃（Zhou Bo）天下糧倉有多少糧食，國庫有多少錢財，每天的收支是多少，周勃流汗不能回答，於是問陳平，陳平說：『糧倉的事情自有主管官員，宰相只要調和陰陽就可以了』），邴吉（Bing Ji）只關心牛喘氣的事情（邴吉，字少卿，北海人，漢宣帝時為丞相，看到喘氣的牛就問牛走了多久，如果走得不遠就喘氣，說明陰陽失調），所以作為君王，應當致力於無為而治（天子只要垂衣拱手，戴著冕旒，用黃色的棉絮塞住耳朵就可以了，這就是無為），不要用自己的能力去做有為的事情，也不要用自己的能力去做無為的事情，也不要讓臣子去做無為的事情（臣子不能執政，讓君主自己做主）。由此，如同燎原之火，燒盡一切，無可饒恕（《尚書》說：『惡的蔓延很容易，就像火在原野上燃燒，不可靠近，難道可以撲滅嗎？』）。車輪脫落，抬著屍體（《易經·小畜卦》九二爻辭說車輪脫落，《易經·師卦》六五爻辭說弟子抬著屍體），後悔也來不及了。正如《詩經》所說：『恭敬地對待你的職位，正直地與人相處。神明會聽你的，並賜給你福祿（《詩經·小雅》說，靖是治理的意思，爾是你的意思，式是用的意思，谷是俸祿的意思。意思是說，敬重並治理你的職位和政事，正直的人會與你為伍，神明會聽取你的所作所為，並賜予你福祿）』。如果他不正直，又怎能期望得到福祿呢？賓客說：『憍陳如（Ajnatakaundinya，the first of the five bhikkhus）穿著破舊的衣服，只有五文錢，須菩提（Subhuti，one of the ten major disciples of the Buddha, foremost in understanding emptiness）住在華麗的房屋裡，擁有無數珍寶，他們都是聖人啊（憍陳如，也叫憍陳那，是五比丘之一，不追求華麗的裝飾。須菩提在出家之後很久
【English Translation】 The times were those of decline and decay. High-ranking officials in the court did not devise plans for the country's major affairs, and the generals leading the troops did not consider how to defeat the enemy. Therefore, those officials who were like mere decorations (referring to Shen Yue, He Shangzhi, Yan Yannian, and others) all flaunted themselves with their writings, such as 'The Jade Link of Dharma Treasures,' 'On the Extinction of Form and Spirit,' and debates on the difficult problems of Buddha-nature and the Two Truths. The ruler indulged his authority, and the ministers were neighbors with calamity ('Wang' here means 'without,' and 'calamity' refers to Hou Jing), indulging in garden pleasures and employing the people to do things they were not capable of. Zhuangzi said, 'Although the cook does not do the sacrificial affairs, can the one presiding over the sacrifice go beyond the wine cups and sacrificial stands to manage the kitchen affairs?' In the past, Chen Ping did not answer questions about the reserves in the granaries (Emperor Wen asked Zhou Bo how much grain was in the granaries of the empire, how much money was in the national treasury, and how much the daily income and expenditure were. Zhou Bo sweated and could not answer, so he asked Chen Ping. Chen Ping said, 'The affairs of the granaries have their own officials in charge. The prime minister only needs to harmonize yin and yang'), and Bing Ji only cared about the panting of the ox (Bing Ji, courtesy name Shaoqing, was from Beihai. He was the prime minister during the reign of Emperor Xuan of Han. When he saw a panting ox, he would ask how long the ox had been walking. If it had not been walking far and was already panting, it meant that the yin and yang were out of balance). Therefore, as a ruler, one should strive for non-action (wu wei) (the Son of Heaven only needs to let his clothes hang down, clasp his hands, wear the crown, and plug his ears with yellow cotton, and that is non-action), not use one's own abilities to do things that are active, nor use one's own abilities to do things that are non-active, nor let the ministers do things that are non-active (the ministers cannot govern, letting the ruler be in charge). From this, like a fire spreading across the prairie, it burns everything, with no forgiveness (the Book of Documents says, 'The spread of evil is easy, like a fire burning in the wilderness, it cannot be approached, can it be extinguished?'). The wheel falls off, carrying the corpse (the ninth line of the Xiaochu hexagram in the Book of Changes says the wheel falls off, and the sixth line of the Shi hexagram says the disciples carry the corpse), it is too late to regret. As the Book of Poetry says, 'Respectfully treat your position, and be upright in dealing with people. The gods will listen to you and bestow blessings upon you (the Book of Poetry, Xiaoya, says that Jing means to govern, Er means your, Shi means to use, and Gu means salary. It means to respect and govern your position and affairs, and upright people will be with you, the gods will listen to what you do, and bestow blessings upon you)'. If he is not upright, how can he expect to receive blessings? The guest said, 'Ajnatakaundinya (the first of the five bhikkhus) wears tattered clothes and only has five coins, while Subhuti (one of the ten major disciples of the Buddha, foremost in understanding emptiness) lives in a magnificent house and possesses countless treasures, yet they are both sages (Ajnatakaundinya, also called Kondanna, is one of the five bhikkhus, and does not seek luxurious decorations. Subhuti, after becoming a monk, for a long time
不得道果。佛問阿難。阿難云。闕于寶玩之具故也。佛令阿難為置。阿難無寶具。佛令王宮借之佈於房內。即得解脫。證阿羅漢果)衡岳終身一衲(南嶽惠思也)玄景每曙更衣(高僧玄景。每日必換新衣。經于身則以施人)俱高僧也。將修于已四者何先。主人曰。善乎善者無不善。不善乎善者無可善。故此四者克不克在於我。可不可不在乎物(能修不能修在於人。非由乎外物也)何則夫貧則獨善其身。富則博施廣濟。奢則務禮。儉則近仁。是賢智也。貧則隕穫。富則家食(大畜卦文也。大畜之實以之養賢。命賢者不家食也)奢則僭逸(不遜故也。若季氏等)儉則固陋(如晏嬰儉不合禮。皆為固陋也)是愚鄙也。故聖不隔于貧富。處貧富俱為聖人。賢不隔于奢儉。處奢儉俱為高僧。古人言。儉德之恭也。侈惡之大也。而實不德不儉惡盈而侈誠為禍胎安不忌歟。易曰。豐其屋。蔀其家。窺其戶。闃其無人。三歲不覿兇(蔀覆障也。易禮卦上六爻辭也。其意云。無德而祿身之災也。三年必受其殃。故云闃其無人也)但繒纊皮革。聖慈所許。今有行之則為寡德。反之則為合道。是惑也(以著絲綿者為寡德。以屏棄為合道。殊不知如來有開遮之道。以俗情堅執也)其有務自苦節。麻艾充軀。高靜其業。茲可尚也。若矯行沽名。服
【現代漢語翻譯】 現代漢語譯本 不得道果（無法證得阿羅漢果）。佛問阿難（釋迦牟尼的十大弟子之一）。阿難說：『因為缺少寶貴的器具。』佛讓阿難去準備。阿難沒有寶具。佛讓從王宮借來，佈置在房間里，阿難立刻得到解脫，證得阿羅漢果。）衡岳（南嶽）慧思（南北朝時期僧人）終身只穿一件衲衣（僧衣）。玄景（南北朝時期僧人）每天黎明都要更換衣服（高僧玄景，每天必定更換新衣，換下的舊衣就施捨給別人），他們都是高僧。如果要修身，貧窮、富有、節儉、奢侈，這四者哪個應該放在首位？主人回答說：『好啊，好人沒有不好的地方，不好的人沒有可取之處。所以這四者能不能做好，取決於我自己，行不行不取決於外物（能不能修身在於人，不是由外物決定的）。』為什麼呢？因為貧窮的時候就獨自修養自身，富裕的時候就廣泛施捨救濟他人，奢侈的時候就注重禮儀，節儉的時候就接近仁德，這是賢明有智慧的人的做法。貧窮的時候就墮落，富裕的時候就只顧自己享用（出自《易經》大畜卦的爻辭，意思是說，大畜卦的實質是用來供養賢人的，賢人不應該只顧自己享用），奢侈的時候就僭越放縱（因為不謙遜。比如季氏），節儉的時候就固執鄙陋（比如晏嬰節儉但不合禮儀，都是固執鄙陋）。這些都是愚蠢鄙陋的做法。所以聖人不會被貧窮和富裕所限制，無論處於貧窮還是富裕都能成為聖人。賢人不會被奢侈和節儉所限制，無論處於奢侈還是節儉都能成為高僧。古人說：『節儉是德行的恭敬表現，奢侈是罪惡的根源。』如果實際上沒有德行卻裝作節儉，罪惡積累到極點卻還奢侈，這確實是災禍的根源，怎麼能不警惕呢？《易經》說：『房屋過於高大，遮蔽了家室，從門縫裡看，空空蕩蕩沒有人，三年都見不到人，兇險。』（蔀是遮蔽的意思，出自《易經·禮卦》上六爻辭，意思是說，沒有德行卻享受高位俸祿，必然會招致災禍，三年內必定會遭受禍殃，所以說空空蕩蕩沒有人。）但是絲綿、皮革，是佛陀慈悲允許使用的。現在有人認為使用絲綿就是缺少德行，拋棄絲綿就是符合正道，這是迷惑啊（認為穿著絲綿的人缺少德行，認為拋棄絲綿就是符合正道，卻不知道如來有開許和制止的方便法門，這是因為世俗之人過於執著）。如果有人致力於自我苦修，用麻布粗衣遮身，以清靜為事業，這當然值得提倡。如果假裝修行，沽名釣譽，穿著...
【English Translation】 English version One cannot attain the fruit of the Path (Arhatship). The Buddha asked Ananda (one of the ten principal disciples of Shakyamuni Buddha). Ananda replied, 'It is because of the lack of precious implements.' The Buddha instructed Ananda to procure them. Ananda had no precious implements. The Buddha instructed him to borrow them from the royal palace and arrange them within the room. Immediately, Ananda attained liberation and realized the fruit of Arhatship.) Huisi of Hengyue (Mount Heng, one of the five sacred mountains in China) wore only one patched robe (a monk's robe) throughout his life. Xuanjing (a high-ranking monk) changed his clothes every dawn (the eminent monk Xuanjing invariably changed into new clothes every day, giving away the old ones to others). Both were eminent monks. When cultivating oneself, which of the four – poverty, wealth, frugality, and extravagance – should be prioritized? The master replied, 'Good indeed! The good have no bad aspects, and the bad have no good aspects. Therefore, whether these four can be done well depends on oneself, and whether they are acceptable does not depend on external things (whether one can cultivate oneself depends on the person, not on external objects).' Why? Because in poverty, one cultivates oneself alone; in wealth, one bestows widely and aids others; in extravagance, one emphasizes etiquette; in frugality, one approaches benevolence. These are the actions of the wise and intelligent. In poverty, one falls into depravity; in wealth, one only cares for one's own family (from the Book of Changes, Da Chu hexagram, meaning that the essence of Da Chu is to nourish the virtuous, and the virtuous should not only care for their own families); in extravagance, one becomes presumptuous and unrestrained (due to lack of humility, like the Ji family); in frugality, one becomes stubborn and narrow-minded (like Yan Ying, whose frugality did not conform to etiquette, and was therefore stubborn and narrow-minded). These are the actions of the foolish and ignorant. Therefore, a sage is not limited by poverty or wealth; whether in poverty or wealth, they can become a sage. A virtuous person is not limited by extravagance or frugality; whether in extravagance or frugality, they can become an eminent monk. The ancients said, 'Frugality is the respectful expression of virtue, and extravagance is the root of evil.' If one lacks virtue but pretends to be frugal, and if evil accumulates to the extreme but one is still extravagant, this is indeed the source of calamity. How can one not be vigilant? The Book of Changes says, 'The house is too grand, obscuring the family; peeking through the door, it is empty and without anyone; for three years, one cannot see anyone, ominous.' (蔀 means to obscure, from the sixth line of the Li hexagram in the Book of Changes, meaning that without virtue but enjoying high position and salary will inevitably lead to disaster, and one will suffer calamity within three years, hence the saying 'empty and without anyone.') However, silk, cotton, and leather are permitted by the Buddha's compassion. Now, some believe that using silk and cotton is lacking in virtue, and abandoning them is in accordance with the right path. This is delusion (believing that those who wear silk and cotton lack virtue, and that abandoning them is in accordance with the right path, but not knowing that the Tathagata has expedient methods of allowing and prohibiting, due to the excessive attachment of worldly people). If someone is devoted to self-mortification, wearing hemp and coarse clothing, and making tranquility their occupation, this is certainly commendable. If one pretends to practice, seeking fame and praise, wearing...
輕緆曳纖絇(沽賣也。矯誑也。緆細布也。本無道德。詐見孤節。以細布為衣。以黲布作襪。何儉之有)誠則侈靡傷財。孰為廉士。夫服者心行之表。得其儀則鮮辱寡過。違其義則啟奸納害。故禮云。君子居缞绖則有哀色。居端冕則有敬色。居介冑則有不可辱色。方茲沙門居稻畦則當有虛靜之色(稻畦袈裟也。佛見水田指示阿難言。我弟子當割截為衣。如此水田有出生之義。可以生於福田也)虛者道也。故所服在乎道不必抑以皮纊而舉氈纻獎人務詐矣(若專獎布纻。則詭詐者務于矯飾也)梁沈約以沙門食肉。小教雖容而後教塞違。蠶綿之理則何不然。但教來遺闕非所可也。遂撰究竟慈悲論。廣申其例。然慮沈說非也(沈約。字休文。吳興武康人。流寓孤貧。篤志好學。晝夜不捨。母恐其勞。常減油滅火。及佐梁武龍飛。累遷尚書。久居端揆。有志臺司。帝終不用。致書徐勉。勉為言于帝。但加鼓吹而已。約性不飲酒少嗜慾。左目重瞳子。腰有紫志。聚書二萬卷。為丹陽尹侍中。卒官著晉宋齊等書)雖欲廣顯其特見。而聖人之意或則不然。夫因患制戒。去損就益。食肉之過。兇而無謀(涅槃經云。食肉之人眾生遠離。楞嚴云。是諸佛怨。斷大慈種。一切鬼神夜臥䑛其唇吻。福德日消)仁智猶鄙。況聖人乎(孟子曰。是以
【現代漢語翻譯】 現代漢語譯本： 『輕緆曳纖絇』（這是指沽名釣譽的行為。矯飾欺詐。『緆』是細布的意思。有些人本沒有道德，卻偽裝出清高的節操，用細布做衣服，用粗布做襪子，這有什麼節儉可言呢？）如果真的講究誠信，那麼奢侈浪費就會損害錢財，誰還會成為廉潔之士呢？服裝是內心行為的體現，符合禮儀規範就能減少羞辱和過錯，違背禮儀規範就會招致奸邪和災禍。所以《禮記》說：『君子身穿喪服時要有哀傷的表情，身穿禮服時要有恭敬的表情，身穿盔甲時要有不可侮辱的表情。』那麼，現在的沙門身穿『稻畦』（『稻畦』指袈裟，佛陀看到水田，指示阿難說：『我的弟子應當裁剪縫製衣服，像這水田一樣具有出生的意義，可以生於福田。』）時，就應當有虛靜的表情。虛靜是道的體現。因此，服裝的關鍵在於是否符合『道』，不必刻意用粗糙的皮、纊來代替氈、絎，這樣做只會助長人們的虛偽欺詐（如果專門提倡穿粗布衣服，那麼虛偽欺詐的人就會致力於矯飾自己）。梁朝的沈約因為沙門吃肉這件事，認為小乘佛教或許允許，但大乘佛教是違背的。那麼蠶絲棉花的道理又該如何解釋呢？只是因為佛教傳入時有所遺漏，這是不應該的。於是他撰寫了《究竟慈悲論》，廣泛闡述他的觀點。然而，我認為沈約的說法是不對的（沈約，字休文，吳興武康人。早年生活貧困，但志向堅定，勤奮好學，日夜不懈。他的母親擔心他過度勞累，經常減少燈油，熄滅燈火。後來輔佐梁武帝成就大業，多次陞遷至尚書。他長期擔任要職，有志於擔任臺司的職務，但梁武帝始終沒有同意。他寫信給徐勉，徐勉為他向皇帝進言，但皇帝只是增加了他的鼓吹儀仗而已。沈約生性不飲酒，很少有嗜慾。左眼有雙瞳，腰間有紫色胎記。藏書二萬卷，曾任丹陽尹、侍中，最終在任上去世，著有《晉書》、《宋書》、《齊書》等）。即使他想廣泛地展現他獨特的見解，但聖人的意思或許並非如此。因為有了疾病才制定戒律，去除損害，追求有益。吃肉的過錯，是兇險而不明智的（《涅槃經》說：『吃肉的人，眾生會遠離他。』《楞嚴經》說：『這些人是諸佛的怨敵，斷絕了大慈悲的種子。一切鬼神夜晚會舔他們的嘴唇。福德會日益消減。』），有仁德和智慧的人尚且鄙視這種行為，更何況是聖人呢（孟子說：『因此』）。
【English Translation】 English version: 'Light Xi drags slender Qu' (This refers to the act of seeking fame and reputation. It is about embellishment and deception. 'Xi' means fine cloth. Some people have no morality but pretend to have noble integrity, using fine cloth for clothes and coarse cloth for socks. What frugality is there in this?) If one truly values honesty, then extravagance will harm wealth, and who will become an honest person? Clothing is a manifestation of inner behavior. Following etiquette and norms can reduce shame and mistakes, while violating them will invite treachery and disaster. Therefore, the 'Book of Rites' says: 'When a gentleman wears mourning clothes, he should have a sorrowful expression; when he wears ceremonial robes, he should have a respectful expression; when he wears armor, he should have an expression that cannot be humiliated.' So, when a Shramana wears 'rice paddy' (referring to the Kasaya, when the Buddha saw a rice paddy, he instructed Ananda: 'My disciples should cut and sew clothes like this rice paddy, which has the meaning of birth and can be born in the field of merit.'), he should have an expression of emptiness and tranquility. Emptiness and tranquility are the embodiment of the Dao. Therefore, the key to clothing lies in whether it conforms to the 'Dao,' and there is no need to deliberately replace felt and ramie with rough leather and wadding. Doing so will only encourage people's hypocrisy and deception (If one specifically advocates wearing coarse cloth clothes, then hypocritical and deceptive people will devote themselves to embellishing themselves). Shen Yue of the Liang Dynasty believed that the Sarmanas eating meat, the Hinayana Buddhism may allow, but Mahayana Buddhism is violated. Then how should the principle of silk and cotton be explained? It's just that there were omissions when Buddhism was introduced, which should not be the case. So he wrote 'On Ultimate Compassion,' extensively elaborating on his views. However, I think Shen Yue's statement is incorrect (Shen Yue, courtesy name Xiuwen, was from Wukang, Wuxing. He lived in poverty in his early years, but he had a firm ambition and was diligent in learning, day and night. His mother was worried that he was overworked, so she often reduced the lamp oil and extinguished the lights. Later, he assisted Emperor Wu of Liang in achieving great success and was promoted to Shangshu many times. He held important positions for a long time and aspired to serve as Taisi, but Emperor Wu of Liang never agreed. He wrote to Xu Mian, who spoke to the emperor for him, but the emperor only increased his ceremonial guard. Shen Yue was abstemious and had few desires. His left eye had double pupils, and he had a purple birthmark on his waist. He had a collection of 20,000 volumes of books and served as Danyang Yin and Shi Zhong. He eventually died in office and wrote 'Book of Jin,' 'Book of Song,' 'Book of Qi,' etc.). Even if he wants to widely show his unique insights, the meaning of the saints may not be the case. Because precepts are made because of illness, removing harm and pursuing benefit. The fault of eating meat is dangerous and unwise (The 'Nirvana Sutra' says: 'People who eat meat will be shunned by sentient beings.' The 'Surangama Sutra' says: 'These people are the enemies of all Buddhas, cutting off the seeds of great compassion. All ghosts and gods will lick their lips at night. Merit will diminish day by day.'), people with benevolence and wisdom still despise this behavior, let alone saints (Mencius said: 'Therefore').
君子之於禽獸也。見其生不忍見其死。聞其聲不忍食其肉。是以不近庖廚)綈革資形儀服修潔世人未嘗譏之(故馬勝比丘以威儀攝眾也)聖人由其美之。故經云。懸繒幡蓋。又云。柔軟繒纊以為絪褥(法華經)若酌以今所未斷由經未至者而涅槃許有憍奢耶衣(謂赤色好衣也。又名衣上服價直千萬。施佛及僧)何為不備哉。但蕭陳之世。人過乎信。法教滋彰。嘗讀齊太子並梁陳書。屢舍袞冕乘輿寶玉。為諸經懺。秉筆流辭。以菩薩行愿為童戲也。方于周魏則愈求于風教則病矣。賓曰。法雲馳騖吊慶。譏者謂之佞。靈裕儉陋布褐。時議謂之矯(法雲者。周處之後。丁母憂。毀瘠過禮。累曰不食。殆不勝喪。僧旻諫之曰。聖人制禮。賢者俯就。不賢者企及毀不滅性。尚出儒書。況佛有旨。近奉色養。遠發菩提。況恩愛之賊不可寬放。乃割哀情。微進粥食。靈裕以周滅法。乃潛形世。瑰衣斬缞。三升之布頭绖麻帶。如喪考妣。誓得佛法更始。方襲舊儀)夫如是德行。安得不偷乎(偷薄也)主人曰。書云。與人無求備。禮云。以義度人則難為人(不可求備也)以人望人則賢者可知已矣(以賢望不賢則知勝劣也)夫以法服趑趄。為法則辱已。不為法則兼辱法(為數為眾趨塵猶可庶幾。非此則為辱也)但大士或以理通為美(違教順理
【現代漢語翻譯】 現代漢語譯本 君子對於禽獸，見到它們活著，不忍心見到它們死去；聽到它們的聲音，不忍心吃它們的肉。因此，君子不接近廚房。（即使是）用細絹和皮革來裝飾自己的儀容服飾，修飾得整潔，世人也不會因此譏諷他（所以馬勝比丘用威儀來懾服大眾）。聖人讚美這種行為，所以經典上說：『懸掛絲綢幡蓋』，又說：『用柔軟的絲綿做成床褥』（《法華經》）。如果按照現在還沒有斷除，因為經典還沒有傳到的地方，而涅槃經中允許有憍奢耶衣（指赤色的好衣服，又名衣上服，價值千萬，用來佈施給佛和僧眾），為什麼不準備呢？只是在蕭齊和陳朝的時候，人們過於迷信，佛法教義日益興盛，我曾經讀過齊太子和梁陳的書信，多次捨棄帝王的禮服、車駕和寶玉，爲了各種經懺法事，親自撰寫文章，把菩薩的行愿當作兒童遊戲。與周朝和魏朝相比，（這種行為）越是追求風俗教化，就越是弊病叢生。賓客說：『法雲奔走于弔唁和慶賀的場合，被譏諷為諂媚；靈裕生活儉樸，穿著粗布衣服，當時的議論認為他是矯情。』（法雲是周處之後，丁母憂時，過度地毀壞身體，多次絕食，幾乎無法承受喪事。僧旻勸諫他說：『聖人制定禮儀，賢人俯身遵守，不賢的人努力達到。毀壞身體但不滅絕天性，尚且出自儒家經典，更何況佛有旨意，近則奉養父母，遠則發起菩提心，況且恩愛的賊寇不可寬容放縱。』於是他剋制哀情，稍微進食粥飯。靈裕因為周朝滅佛，於是隱姓埋名，把華麗的衣服換成喪服，用三升布做頭巾，麻繩做腰帶，如同死了父母一樣，發誓要讓佛法重新開始，才恢復了舊的禮儀。）像這樣的德行，怎麼能說是輕薄呢？主人說：『《尚書》說：『要求別人不要過於苛刻。』《禮記》說：『用道義來要求別人，就很難讓人做到。』（不可求全責備）用對待人的標準來衡量人，那麼賢能的人就可以知道了。（用賢能的標準來要求不賢能的人，那麼就知道誰勝誰劣了。）如果穿著僧服卻行為不端，那麼爲了佛法反而侮辱了自己；如果不為佛法，那麼就既侮辱了自己也侮辱了佛法。（爲了數量和跟隨大眾趨炎附勢，或許還可以有所期望，不是這樣就是侮辱了佛法。）但是大士或許認為通達義理才是美好的（違背教條而順應義理）。
【English Translation】 English version A gentleman's attitude towards birds and beasts is such that he cannot bear to see them die when they are alive, and he cannot bear to eat their flesh when he hears their cries. Therefore, he does not go near the kitchen. (Even if he) adorns his appearance and clothing with fine silk and leather, and keeps himself neat and tidy, the world will not criticize him for it (therefore, Bhikshu Asvajit subdues the masses with his dignified demeanor). The sages praise this behavior, so the scriptures say: 'Hang silk banners and canopies,' and also say: 'Use soft silk floss to make bedding' (Lotus Sutra). If, according to places where it has not yet been abandoned because the scriptures have not yet reached, and the Nirvana Sutra allows for Koshaya garments (referring to fine red garments, also known as upper garments, worth tens of millions, used to donate to the Buddha and the Sangha), why not prepare them? It's just that during the Xiao Qi and Chen dynasties, people were overly superstitious, and Buddhist doctrines flourished. I once read the letters of the Crown Prince of Qi and the Liang and Chen dynasties, who repeatedly abandoned imperial robes, chariots, and precious jade, for various sutra repentance ceremonies, personally writing articles, treating the vows and practices of Bodhisattvas as children's games. Compared with the Zhou and Wei dynasties, (this behavior) the more it pursues customs and teachings, the more it becomes a disease. The guest said: 'Fa Yun rushing to condolence and celebratory occasions is ridiculed as flattery; Ling Yu's simple and frugal life, wearing coarse cloth clothes, is considered pretentious by the contemporary discussion.' (Fa Yun was after Zhou Chu, when mourning his mother, he excessively damaged his body, repeatedly fasting, almost unable to bear the funeral. Monk Min advised him: 'Sages establish rituals, virtuous people comply, and unworthy people strive to achieve. Damaging the body but not extinguishing nature still comes from Confucian classics, let alone the Buddha's teachings, near to support parents, far to initiate Bodhicitta, and the thieves of love should not be tolerated.' So he restrained his grief and slightly ate porridge. Ling Yu, because the Zhou dynasty destroyed Buddhism, hid his name, changed his gorgeous clothes into mourning clothes, used three liters of cloth to make a turban, and hemp rope as a belt, as if his parents had died, vowing to let Buddhism start again before restoring the old rituals.) How can such virtue be said to be frivolous? The host said: 'The Book of Documents says: 'Do not demand perfection from others.' The Book of Rites says: 'It is difficult to demand from others with righteousness.' (Do not demand perfection) Judging people by human standards, then virtuous people can be known. (Using virtuous standards to demand from unworthy people, then you will know who is superior and who is inferior.) If one wears monastic robes but behaves improperly, then for the sake of Buddhism, one insults oneself; if not for the sake of Buddhism, then one insults both oneself and Buddhism. (To follow the crowd and be opportunistic, perhaps there is still hope, otherwise it is an insult to Buddhism.) But Bodhisattvas may think that understanding the principles is beautiful (violating dogma and conforming to principles).
亦可行也。然教有權實矣)故黃裳元吉信在內也(坤卦六五辭也。黃中正之色也。裳下之飾也。坤為臣道盡美於下任夫文理垂黃裳以獲元吉。如法雲等。為法趨塵也)晉文公譎而不正。非不霸也(文公重耳也。復晉之後。大霸諸侯。將朝周自嫌強盛。遂召王使出而行覲禮。夫子云。以臣召君不可訓。故春秋改雲天王狩于河陽也。是為譎而不正也)如雲者豈得不為高僧乎。其人天縱英敏。挺生於世。感通靈瑞。身死言立。實為法之祥也(雲母吳氏生云日。見祥雲滿空。故名之為法雲。住義興莊嚴寺。講法華凈名等經。如疾風應變。時人謂之幻法師)然方彼遠公影不出山。跡不入俗。迎送不過虎溪。慧熙莓苔一徑三十餘載端坐榻。心兩頭塵合固則忝矣(蜀空惠寺僧慧熙。成都人。幼好篇詠。因與大石寺沙彌道徴連唱詩章遂成言。隙乃回意。棲心禪觀。及具受。乃遍習經律究三論。夜宿本房。但坐床。心兩頭塵合。自余房地。唯有一蹤。余並莓苔也)靈裕曰。吾縱矯世為善。猶愈于直心為惡。斯則言興于古人繼之在裕矣。夫管晏皆為賢大夫也。管僣晏陋。前禮卒同譏之(管仲齊大夫夷吾也。娵三國九女。官事不攝。以樹屏塞門。及置反坫。皆為僣也。然相桓公。九合諸侯。尊獎王室。責楚苞茅。故稱賢也。晏嬰齊大夫。性儉
【現代漢語翻譯】 亦可行。然而教義有權宜和真實之分。所以《坤》卦六五爻辭說『黃裳元吉，信在內也』（《坤》卦六五爻辭。黃色是中正的顏色，裳是下身的服飾。《坤》代表臣子的德行，完美在於居於下位，擔當文采事理，垂著黃色的裙裳以獲得吉祥。如法雲等，是爲了適應世俗而說法）。晉文公使用權術而不正當，但不能說他沒有稱霸（晉文公即重耳。復國之後，稱霸諸侯。將要朝見周王，但又自嫌強大，於是召周王使者出來，行諸侯朝見天子的禮節。孔子說，以臣子的身份召見君王，這是不可以的。所以《春秋》改寫為天王在河陽巡狩。這就是使用權術而不正當）。像法雲這樣的人，難道不應該被稱為高僧嗎？他天資英明敏捷，降生於世，能感應靈異祥瑞，身死而言論立世，實在是佛法的吉祥象徵（吳氏生法雲時，看見祥雲滿空，所以給他取名為法雲。住在義興莊嚴寺，講《法華經》、《維摩詰經》等經典，像疾風一樣隨機應變，當時的人稱他為幻法師）。然而與遠公相比，遠公的身影不出山，足跡不入世俗，迎來送往不超過虎溪。慧熙在長滿莓苔的小徑上，三十多年端坐在禪榻上，心與兩頭的塵埃相合，那就慚愧了（蜀地空慧寺的僧人慧熙，是成都人。年幼時喜歡詩歌，因為與大石寺的沙彌道徴一起唱和詩歌，於是醒悟，回心轉意，棲心於禪觀。等到受具足戒后，就遍習經律，研究三論。晚上睡在本房，只是坐在床上，心與兩頭的塵埃相合。其餘的房地，只有一條足跡，其餘的地方都長滿了莓苔）。靈裕說：『我即使矯情為善，也勝過直心為惡。』這話是古人先說，靈裕繼承了它。管仲和晏嬰都是賢能的大夫。管仲僭越，晏嬰簡陋，但他們之前的禮儀最終都受到了批評（管仲是齊國大夫夷吾。娵訾之國用九個女子服侍他，官事不親自處理，設定屏風和反坫，都是僭越。然而他輔佐桓公，九合諸侯，尊崇王室，責備楚國不進貢苞茅，所以被稱為賢能。晏嬰是齊國大夫，生活節儉）
【English Translation】 It is also feasible. However, teachings have expedient and real aspects. Therefore, the sixth line of the fifth position in the Kun hexagram says, 'Yellow lower garment, primal good fortune, inner sincerity' (From the Book of Changes, Kun hexagram, line 6.5. Yellow is the color of centrality and righteousness, and the lower garment is the adornment of the lower body. Kun represents the virtue of a minister, perfection lies in being in a lower position, undertaking literary and rational matters, wearing a yellow skirt to obtain good fortune. Like Fayun (Dharma Cloud) and others, it is to preach the Dharma by adapting to the mundane). Duke Wen of Jin used tactics but was not upright, but it cannot be said that he did not achieve hegemony (Duke Wen of Jin was Chong'er. After restoring the country, he became the hegemon of the feudal lords. When he was about to pay homage to the Zhou king, he was wary of his own strength, so he summoned the Zhou king's envoy to perform the ceremony of feudal lords paying homage to the emperor. Confucius said that it is not permissible for a minister to summon the king. Therefore, the Spring and Autumn Annals changed it to say that the Heavenly King went on a hunting tour in Heyang. This is using tactics but not being upright). How could someone like Fayun not be called a high monk? He was born with innate intelligence and sensitivity, able to sense spiritual auspiciousness, and his words established themselves after his death, truly an auspicious symbol of the Dharma (When Wu gave birth to Fayun, she saw auspicious clouds filling the sky, so she named him Fayun. He lived in Zhuangyan Temple in Yixing, lecturing on the Lotus Sutra, the Vimalakirti Sutra, and other scriptures, adapting like a swift wind, and people at the time called him the Illusionary Dharma Master). However, compared to Yuan Gong (Master Huiyuan), whose shadow never left the mountain and whose footprints never entered the secular world, welcoming and sending off never exceeding Tiger Creek. Hui Xi (Wisdom and Joy) sat upright on the meditation couch for more than thirty years on a moss-covered path, his heart united with the dust on both ends, then he would be ashamed (The monk Hui Xi of Konghui Temple in Shu was from Chengdu. He loved poetry in his youth, and because he chanted poems with the novice Dao Zheng of Dashi Temple, he awakened, turned his mind, and devoted himself to meditation. After receiving the full precepts, he studied the scriptures and precepts extensively, and researched the Three Treatises. He slept in his room at night, only sitting on the bed, his heart united with the dust on both ends. In the rest of the room, there was only one footprint, and the rest was covered with moss). Ling Yu said, 'Even if I pretend to be good, it is still better than being evil with a sincere heart.' These words were first spoken by the ancients, and Ling Yu inherited them. Guan Zhong and Yan Ying were both virtuous ministers. Guan Zhong was presumptuous, and Yan Ying was frugal, but their previous rituals were ultimately criticized (Guan Zhong was the minister of Qi, Yi Wu. The state of Ju Zi used nine women to serve him, and he did not personally handle official affairs, setting up screens and counter-bowls, all of which were presumptuous. However, he assisted Duke Huan, united the feudal lords nine times, respected the royal family, and rebuked Chu for not offering tribute of Mao grass, so he was called virtuous. Yan Ying was a minister of Qi and lived frugally).
䐁肩不掩豆之類。然相景公。一言省刑。等皆得稱賢也。但幾其儉)曾子曰。國奢示人以儉。國儉示人以禮。晏子之然也(齊景公有馬千駟。死之日民無德而稱焉。故晏子示之以儉)但沉潛者不盡得魚龍之變。處陸者不盡得飛走之功(物象不可以盡窮其性也)豈衣縫掖則盡孔門之學(縫掖大袖。雖稱儒士。實昧典墳。徒號書生。安知稽古)冠芙蓉則盡老聖之風(俾貪命米。豈尚清虛。唯讀灶經寧窮道德)。執镮杖則盡釋氏之道(只憑一毳。便過浮生。不勵進修。安知討習)而則有揭其短長。望崖而信。望崖而沮。沮未必喪其賢。信未必得其人(唯人難知自知亦難)且仲尼采數千年賢智所行之事為禮樂。使一士百年之內行之。固不究也(仲尼以天縱之才生。魯襄公二十二年。十八歲往西周問禮。門徒三千。達者七十二。魯哀公十一年。自衛返魯。修春秋。述易道。刪詩書。定禮樂。而古之賢哲明窮一經。鬚鬢皓首莫得其涯也。故云仰之彌高。鉆之彌堅)況善惡不相遠。攻一是則亦一非隨焉。故陳司敗以諱國惡為黨(陳司敗問夫子昭公知禮乎。子曰。知禮。曰君娶于吳為同姓豈知禮。司敗曰。吾聞君子不黨。君子亦有黨乎。以諱國惡為是黨君知禮非也。若不黨為是則彰國惡為非也)季康子以問晝寢為忤。而忠不必恭。恭不
【現代漢語翻譯】 現代漢語譯本 像『䐁肩不掩豆』（形容非常貧窮）之類的事。然而，像齊景公，因為聽了一句話就減少刑罰，這樣的人都可以被稱為賢人。但關鍵在於節儉。曾子說：『國君奢侈，是向人民展示奢侈；國君節儉，是向人民展示禮儀。』晏子就是這樣的人（齊景公有馬車千輛，但他死的時候，人民卻沒有稱讚他的德行，所以晏子向他展示節儉）。 但是，沉潛水底的人不一定能經歷魚龍的變化，生活在陸地上的人不一定能獲得飛翔奔跑的本領（萬物的表象不可以完全窮盡它的本性）。難道穿上儒服就完全掌握了孔子的學問嗎（縫掖大袖，雖然號稱儒士，實際上不明白典籍，只是徒有書生的名號，怎麼會懂得稽考古代的知識）？戴上芙蓉冠就完全具有老子的風範嗎（那些貪圖俸祿的人，怎麼會崇尚清靜虛無？只讀灶經的人，哪裡能窮盡道德）？拿著錫杖就完全掌握了釋迦牟尼的道理嗎（只憑一件袈裟，就想度過一生，不努力進修，怎麼會懂得探討學習）？ 因此，才會有揭露別人缺點和優點的情況。看到懸崖就相信，看到懸崖就退縮。退縮未必喪失他的賢能，相信未必得到真正的人才（人心難測，瞭解自己也很難）。而且，仲尼（孔子，名丘，字仲尼）採集了數千年來賢人智者所做的事，制定了禮樂，即使讓一個士人花一百年的時間去實行，也無法完全理解（仲尼以天生的才能降生，魯襄公二十二年，十八歲時前往西周詢問禮儀。門徒三千人，通達的有七十二人。魯哀公十一年，從衛國返回魯國，修訂《春秋》，闡述《易經》的道理，刪減《詩經》、《書經》，確定禮樂。而古代的賢哲，即使窮盡一生研究一門經書，直到鬚髮皆白，也無法達到它的盡頭。所以說，『仰望它，越高；鉆研它，越堅固』）。 更何況，善與惡相距不遠，專注於一方面，另一方面就會出現偏差。所以陳司敗（人名）認為隱瞞國君的惡行是結黨營私（陳司敗問孔子，魯昭公（魯國國君）懂得禮儀嗎？孔子說：『懂得禮儀。』陳司敗說：『國君娶吳國的女子為妻，是同姓結婚，怎麼能說懂得禮儀呢？』陳司敗說：『我聽說君子不結黨營私，難道君子也有結黨營私嗎？』認為隱瞞國君的惡行是結黨營私，認為國君懂得禮儀是不對的。如果不結黨營私是對的，那麼彰顯國君的惡行就是不對的）。季康子（人名）因為問他白天睡覺的事而認為他冒犯了自己。忠誠不一定表現爲恭敬，恭敬不
【English Translation】 English version Things like 'not covering beans with a pig's shoulder' (describing extreme poverty). However, people like Duke Jing of Qi, who reduced punishments after hearing a single word, can all be called virtuous. But the key lies in frugality. Zengzi said, 'If a ruler is extravagant, he shows extravagance to the people; if a ruler is frugal, he shows propriety to the people.' This is what Yanzi did (Duke Jing of Qi had a thousand chariots, but when he died, the people did not praise his virtue, so Yanzi showed him frugality). However, those who immerse themselves in the depths do not necessarily experience the transformations of fish and dragons, and those who live on land do not necessarily acquire the skills of flying and running (the appearances of things cannot fully exhaust their nature). Does wearing Confucian robes mean that one has completely mastered the learning of Confucius (those with large sleeves, although called Confucian scholars, actually do not understand the classics, and are merely called scholars, how can they understand ancient knowledge)? Does wearing a hibiscus crown mean that one fully possesses the demeanor of Laozi (those who covet salaries, how can they admire purity and emptiness? Those who only read the Stove Sutra, where can they exhaust morality)? Does holding a tin staff mean that one has completely mastered the teachings of Shakyamuni (relying only on a robe, wanting to spend a lifetime, without striving for cultivation, how can one understand exploration and learning)? Therefore, there are those who reveal the shortcomings and strengths of others. Seeing a cliff, they believe; seeing a cliff, they retreat. Retreating does not necessarily lose their virtue, and believing does not necessarily gain true talent (the human heart is difficult to fathom, and understanding oneself is also difficult). Moreover, Zhongni (Confucius, personal name Qiu, courtesy name Zhongni) collected the deeds of virtuous and wise people over thousands of years and formulated rites and music, even if a scholar spent a hundred years to practice them, he would not be able to fully understand them (Zhongni was born with innate talent. In the twenty-second year of Duke Xiang of Lu, at the age of eighteen, he went to Western Zhou to inquire about rites. He had three thousand disciples, seventy-two of whom were accomplished. In the eleventh year of Duke Ai of Lu, he returned to Lu from Wei, revised the 'Spring and Autumn Annals', expounded the principles of the 'Book of Changes', abridged the 'Book of Poetry' and the 'Book of Documents', and established rites and music. And the ancient sages, even if they exhausted their lives studying one classic, until their hair turned white, they could not reach its end. Therefore, it is said, 'Looking up to it, the higher it is; studying it, the firmer it is'). Moreover, good and evil are not far apart, and focusing on one aspect, the other aspect will have deviations. Therefore, Chen Siba (a person's name) believed that concealing the evils of the ruler was forming a faction (Chen Siba asked Confucius, does Duke Zhao of Lu (the ruler of Lu) understand rites? Confucius said, 'He understands rites.' Chen Siba said, 'The ruler married a woman from Wu as his wife, which is marriage between people with the same surname, how can he be said to understand rites?' Chen Siba said, 'I have heard that a gentleman does not form factions, does a gentleman also form factions?' Believing that concealing the evils of the ruler is forming a faction, believing that the ruler understands rites is wrong. If not forming a faction is right, then revealing the evils of the ruler is wrong). Ji Kangzi (a person's name) considered him to have offended him by asking about his sleeping during the day. Loyalty is not necessarily expressed as respect, and respect is not
必孝。孝不必義。今釋氏子統億世所行之善。而欲使一身一世行之。固不可也。遂有智而無節(有慧解而無節操也)質而篤道(撲鈍而純直者)勤體被物。尚行專已。但可嘉其所能矜其所不能。非構廈則榱梠期之(榱椽也。梠桷端連綿木)將無廢也(雖非樑棟之才。亦可小用也)驥稱其德不稱其力。鳳稱其瑞不稱其鷙。夫何備哉(鷙搏擊也)賓曰。虐周之際。靜靄剖心(靄諫周武。極言抗旨。不遂乃入山。遍割身肉。以腸桂樹。剖心而卒。卒后骨坐不侄)靈裕缞绖。慧遠奔喪(北遠也。奔竄山林避道喪也)普曠簪笏(曠樊川郿人。值周武沙汰置通道觀選俊才三百學士。曠應召仍剃髮帽以烏紗。斷決如流。至教興出家也)孰為賢乎。主人曰。彼各任其能也。靜靄以不克荷負。殺身動俗。雖無當時之益。而實彰君之罪也。其若尸諫謀與後悔懷沙之恨。不其怨乎(衛靈公。常寵彌子瑕。史鰍數諫不納。及死令家人陳屍于窗下。君必臨喪。若問云大夫生欲進蘧伯玉退彌子瑕不遂。所以死不成喪。君果問。遂納其事令遷尸于堂位。屈原諫楚懷王不納。遂懷沙沉汨羅江而死。靄事同之也)靈裕以吾教運鐘百六(百六四千六百一十七歲為一元。一百六歲曰陽九之厄。出文選三國名臣贊)苴杖而斬(若喪考妣之服)無喪而服去國而亡故
【現代漢語翻譯】 現代漢語譯本： 客人說：『一定要孝順。但孝順不一定符合道義。如今佛教的弟子們繼承了無數世代所行的善事，卻想讓他們在一身一世中完成，這本來就是不可能的。因此，有的人有智慧卻沒有節操（有聰明的理解力卻沒有節操），有的人質樸而篤信佛道（樸實遲鈍卻純真正直）。他們勤勞地服務於大眾，崇尚專心致志。我們只能讚賞他們所能做到的，憐憫他們所不能做到的。如果不是建造大廈，那麼對椽子和檁條的要求也不必過高（椽是椽子，檁是連線椽子末端的木頭），這樣就不會有廢棄之物（即使不是棟樑之才，也可以小用）。人們稱讚千里馬的品德而不是它的力量，稱讚鳳凰的祥瑞而不是它的兇猛。為什麼要苛求完美呢（鷙，指鳥類搏擊）？』 客人說：『在北周暴虐的時期，靜靄剖心而死（靜靄勸諫周武帝，極力直言抗爭，沒有成功，於是進入山中，割遍全身的肉，用腸子纏繞桂樹，剖開自己的心而死。死後骨骸呈現坐姿，不成侄形）；靈裕穿著喪服；慧遠奔喪（指北方的慧遠，逃竄到山林中躲避北周的喪亂）；普曠戴著官帽（普曠是樊川郿縣人，正值周武帝整頓僧侶，在通道觀選拔了三百名俊才學士。普曠仍然剃著頭髮，戴著烏紗帽，決斷事情如流水般順暢。直到佛教復興才出家）。他們之中誰更賢能呢？』 主人說：『他們各自發揮了自己的才能。靜靄因為不能承擔重任，以死來觸動世俗，雖然沒有當時的益處，但實際上彰顯了君王的罪過。他如果像尸諫一樣，圖謀著後悔和懷沙的遺憾，難道不會有怨恨嗎（衛靈公經常寵愛彌子瑕，史鰍多次勸諫不被採納，等到死後，讓家人把屍體陳列在窗下，希望君王一定來臨喪。如果問起，就說大夫生前想進用蘧伯玉，罷免彌子瑕，沒有成功，所以死後不成喪。君王果然問起，於是採納了他的建議，命令把屍體移到正堂。屈原勸諫楚懷王不被採納，於是懷抱沙子沉入汨羅江而死。靜靄的事情與此相同）。靈裕認為我們的佛教正處於百六之厄（百六指四千六百一十七年為一個元，一百零六年稱為陽九之厄，出自《文選·三國名臣贊》），拄著喪杖（如同為死去的父母穿喪服），沒有喪事卻穿著喪服，離開國家而逃亡。』
【English Translation】 English version: The guest said, 'One must be filial. But filial piety does not necessarily align with righteousness. Now, Buddhist disciples inherit the good deeds performed over countless generations, yet you expect them to accomplish it all in one lifetime. This is inherently impossible. Therefore, some have wisdom but lack integrity (possessing clever understanding but lacking moral principles), while others are simple and devoted to the Dharma (plain and honest). They diligently serve the masses, valuing dedication. We can only admire what they are capable of and pity what they cannot achieve. If we are not building a mansion, then the requirements for rafters and purlins need not be too high (rafters are rafters, purlins are the timbers connecting the ends of the rafters), so that nothing is wasted (even if not the talent of beams and pillars, they can still be used in small ways). People praise a thoroughbred horse for its virtue, not its strength; they praise a phoenix for its auspiciousness, not its ferocity. Why demand perfection (鷙 refers to birds of prey striking)?' The guest said, 'During the tyrannical reign of the Northern Zhou, Jing'ai died by disembowelment (Jing'ai advised Emperor Wu of Zhou, arguing vehemently, but failed. So he went into the mountains, cut off all the flesh of his body, wrapped his intestines around a cassia tree, and cut open his heart to die. After his death, his bones remained in a seated position, not in a supine position); Lingyu wore mourning garments; Huiyuan fled in mourning (referring to Huiyuan in the north, fleeing into the mountains to avoid the mourning and chaos of the Northern Zhou); Pu Kuang wore an official's hat (Pu Kuang was a native of Mei County, Fanchuan. During Emperor Wu of Zhou's suppression of monks, three hundred talented scholars were selected at Tongdao Temple. Pu Kuang still shaved his head and wore a black gauze hat, making decisions as smoothly as flowing water. He only became a monk after Buddhism was revived). Which of them is more virtuous?' The host said, 'They each fulfilled their abilities. Jing'ai, because he could not bear the burden, moved the world with his death, although there was no immediate benefit, but in fact it highlighted the sins of the ruler. If he were like a corpse remonstrating, plotting regret and harboring the regret of Huai Sha, wouldn't there be resentment (Duke Ling of Wei often favored Mi Zixia, Shi Qiu repeatedly advised him but was not heeded. After his death, he had his family display his body under the window, hoping that the ruler would definitely come to mourn. If asked, he would say that the doctor wanted to promote Qu Boyu and dismiss Mi Zixia, but failed, so he died without being mourned. The ruler indeed asked, so he accepted his advice and ordered the body to be moved to the main hall. Qu Yuan advised King Huai of Chu but was not heeded, so he embraced sand and drowned in the Miluo River. Jing'ai's affair is the same). Lingyu believed that our Buddhism was in the midst of the Bai Liu calamity (Bai Liu refers to four thousand six hundred and seventeen years as a Yuan, one hundred and six years is called the Yang Jiu calamity, from 'Wen Xuan: Praises of Famous Ministers of the Three Kingdoms'), leaning on a mourning staff (as if wearing mourning clothes for deceased parents), wearing mourning clothes without mourning, leaving the country and fleeing.'
也(建德二年癸巳滅法。甲午興。丁酉君薨。辛丑國滅也)慧遠法嗣在已避世圖存。數不終否。必授以泰。但己存而法亡。於我如不亡也(教興重演故也)普曠以哀樂俯仰與時推移。為鳶能天。為魚能淵。晦恥和光。潛伺興替。貌雖改而氣不可奪也。古者殷亡。而三人異志。仲尼皆曰仁乎(微子啟紂庶兄。先奔周以存宗廟之計。箕子紂之諸父。囚國佯狂比干諫而剖心。雖殊行而同稱仁)賓曰。萬德歸仁。仁無不死。為無為者俟河之清(修行期道何年乃證)曷若咀味靈英浸澤云腴輕舉神丹下可躋年高者上升免為一函之腐骨。實長生之良算也。今而何謂端居待化歟。主人曰。長生由乎仙骨。仙骨者吾教謂之宿植德本。自非累世陶冶塵滓修煉精魂。寧可率由枯蕪燋石而詎能度世耶。故長桑漸乎仙階。扁鵲救世為名。莊周遷於桐柏。蓋功未備而不登于雲天。克遐其壽矣。若階由宿學。何不志於釋氏乎。夫黃帝乘蒼龍。列子之御風。王喬之飛舄(軒轅乘龍仙于鼎湖。列禦寇乘風而行出。莊子王喬為葉令化舄為鳧而乘之也)彼宿有仙骨焉。于其人也。猶介之有龜。羽之有鶴。宿稟氣運之所壽也。非龜之介。非鶴之羽。雖同其族。莫得其方也(如黿鼉之屬。又如眾禽之類)若使效而得成者。仲尼之門。德行之儔。生無不貴。知無不博
【現代漢語翻譯】 現代漢語譯本： （建德二年癸巳年滅佛法，甲午年復興，丁酉年君王駕崩，辛丑年國家滅亡。）慧遠的弟子們爲了避世保身而隱居，厄運不會持續太久，終將迎來泰運。即使肉身存在而佛法衰亡，對我來說也如同佛法沒有衰亡一樣（因為教義的興盛在於不斷地重演）。普曠根據哀傷和快樂，抬頭和低頭，與時俱進，化為鷂鷹就能飛向天空，化為魚就能潛入深淵，隱藏恥辱，與世俗同流合污，暗中觀察時局的興衰更替，外貌雖然改變，但氣節卻不可奪。古代殷朝滅亡時，有三個人抱有不同的志向，孔子都稱他們為『仁』。（微子是紂王的庶兄，先投奔周朝，是爲了儲存宗廟的計劃；箕子是紂王的叔父，被囚禁在國都，假裝瘋癲；比干因為直諫而被剖心。雖然他們的行為不同，但都被稱為『仁』。） 賓客說：『萬德歸於仁，仁是不會消亡的。』那麼，對於那些無所作為、等待黃河水變清的人來說（修行要等到什麼時候才能證得道果呢）？不如咀嚼靈芝，用云腴浸泡，輕身服食神丹，下可以延年益壽，上可以昇天成仙，免於成為裝在棺材裡的腐爛屍骨，這才是長生不老的良策啊。現在所說的端坐等待變化又是什麼意思呢？ 主人說：『長生取決於仙骨，仙骨就是我們佛教所說的宿世積累的德行根本。如果不是經過累世的陶冶，去除塵世的雜質，修煉精魂，怎麼能隨便就能達到呢？枯萎的草木和燒焦的石頭又怎麼能度過塵世呢？所以長桑君逐漸進入仙階，扁鵲以救世而聞名，莊周遷居到桐柏山，都是因為功德尚未圓滿，所以不能升入雲天，只能延長壽命罷了。如果階位是由前世的學識決定的，為什麼不致力于學習釋迦牟尼的教法呢？黃帝乘坐蒼龍昇天，列子能夠御風而行，王喬能夠腳踏飛屨（軒轅黃帝乘龍在鼎湖昇仙，列禦寇乘風而行，莊子說王喬擔任葉縣縣令，死後化為野鴨，人們穿他的鞋子昇天），他們都是宿世就具有仙骨啊。對於他們來說，就像烏龜有甲，鳥有羽毛一樣，是宿世稟賦的氣運所決定的。不是烏龜就一定有甲，不是鳥就一定有羽毛，即使是同類，也無法得到這種能力（比如黿和鼉之類的動物，又比如各種鳥類）。如果效仿就能成功，那麼孔子的門徒，那些具有德行的人，活著沒有不尊貴的，知識沒有不淵博的。』
【English Translation】 English version: (In the year Gui Si of the second year of Jian De (referring to the year when Buddhism was suppressed), Buddhism was destroyed. It revived in Jia Wu. The ruler passed away in Ding You. The country was destroyed in Xin Chou.) The disciples of Huiyuan hid themselves to preserve their lives. Misfortune will not last long; prosperity will surely come. Even if the physical body exists while the Dharma declines, it is as if the Dharma has not declined for me (because the flourishing of the teachings lies in constant re-enactment). Pu Kuang adapts to the times according to sorrow and joy, looking up and looking down. Transforming into a kite, he can fly to the sky; transforming into a fish, he can dive into the abyss. He hides shame, harmonizes with the world, and secretly observes the rise and fall of the situation. Although his appearance changes, his integrity cannot be taken away. In ancient times, when the Yin Dynasty fell, there were three people with different aspirations, and Confucius called them all 'benevolent'. (Wei Zi (a half-brother of King Zhou) fled to the Zhou Dynasty first to preserve the ancestral temples; Ji Zi (an uncle of King Zhou) was imprisoned in the capital and feigned madness; Bi Gan was disemboweled for his outspoken advice. Although their actions were different, they were all called 'benevolent'.) The guest said, 'All virtues return to benevolence, and benevolence will not die.' Then, for those who do nothing and wait for the Yellow River to clear (when will they attain enlightenment through practice)? It is better to chew lingzhi (a type of mushroom), soak it in Yun Yu, and lightly consume divine pills. Below, one can prolong life; above, one can ascend to immortality, avoiding becoming rotten bones in a coffin. This is a good plan for immortality. What does it mean to sit still and wait for transformation now?' The host said, 'Longevity depends on immortal bones, and immortal bones are what our Buddhist teachings call the root of virtue accumulated in past lives. If one has not been tempered through lifetimes, removing worldly impurities and cultivating the spirit, how can one easily achieve it? How can withered grass and scorched stones cross the world? Therefore, Chang Sang Jun gradually entered the immortal realm, Bian Que became famous for saving the world, and Zhuang Zhou moved to Mount Tongbai. All of them could not ascend to the clouds because their merits were not complete, and they could only prolong their lives. If the stage is determined by previous learning, why not devote oneself to learning the teachings of Shakyamuni? The Yellow Emperor ascended to heaven riding a blue dragon, Lie Zi could ride the wind, and Wang Qiao could fly on clogs (the Yellow Emperor ascended to immortality on a dragon at Dinghu, Lie Yukou rode the wind, and Zhuangzi said that Wang Qiao served as the magistrate of Ye County, and after his death, he transformed into a wild duck, and people wore his shoes to ascend to heaven). They all had immortal bones from past lives. For them, it is like a turtle having a shell and a bird having feathers, determined by the innate fortune of past lives. Not every turtle has a shell, and not every bird has feathers. Even if they are of the same kind, they cannot obtain this ability (such as turtles and soft-shelled turtles, and various kinds of birds). If imitation could lead to success, then the disciples of Confucius, those with virtue, would all be noble in life and have vast knowledge.'
。何不精意求之變化。以克永世乎。周穆(乘八駿。會王母于瑤池。可不求長生羽化之藥)秦皇(方士往蓬萊採藥。竟死沙丘)漢武(好道求仙。竟歸蒿里)燕昭方士有幾存乎。惑慕者眾矣。得者誰矣。歷于所獲不多於所喪矣。夫老聃含粹孕靈。立五千文治於家國。道味凝乎太和。至德含乎太虛。故能壽能少以隱以顯。至若駕螭鸞。挾日月。磅礴宇宙。出入死生。假彼神用以彰道德。非謂不撤腥肥不潔心慮。但由剋意草木。而能駐彼爽口腐腸之性命者也。故老聖云。孔德之容惟道是從(孔甚也。從順也。言甚有容德之人。所行唯以虛極之道是順也)夫師以德義為本。疑游覆以張其末。其或本之病矣。末奚以為(德行為本。伎藝為末)而吾教雖有神仙五通之化。皆由定力而後乃成矣。晉單道開服松脂吞細石。能日行七百里。而不能過百年之壽(高僧單道開。好道常餐松脂。竟歸無常)梁慧約餌松木凡三十餘年。年近於期頤(亦高僧。禮記期頤百歲也)長生之道未有聞也。但世途好修惡短惑惑然不自決。吾教以去殺施食為長壽因。胡不遵歟。世途好堅惡朽惑惑然不自決。吾教以除難授法為不壞因。胡不勉歟。至若以凡世言之處萬載。若旦暮同盡者也。夫新新之運未嘗不為物就化。修者君此世之化。短者先後世之化。與不化
【現代漢語翻譯】 現代漢語譯本：為何不專心致志地追求變化，以求達到永恒的境界呢？周穆王（周穆王乘坐八匹駿馬，在瑤池與西王母相會，難道不是爲了尋求長生不老和羽化成仙的藥物嗎？）秦始皇（派遣方士前往蓬萊仙島採藥，最終卻死在了沙丘）。漢武帝（喜好道術，尋求仙丹，最終也歸於荒冢）。燕昭王手下的方士又有幾人存活下來呢？迷惑嚮往的人很多，真正得到的人又有誰呢？所得到的遠遠比不上所失去的。老聃（老子）蘊含著精華，懷抱著靈氣，創立了五千字的著作來治理國家。他的道味凝聚于太和之境，至高的德行蘊含于太虛之中。所以能夠時而長壽，時而年輕，時而隱遁，時而顯現。至於駕馭螭龍鸞鳳，挾持日月星辰，縱橫于宇宙之間，出入于生死之際，是藉助神的力量來彰顯道德，而不是說不戒除葷腥油膩，不凈化心靈思慮，僅僅依靠刻意服用草木藥物，就能保持那令人喜愛的卻又腐蝕腸胃的生命。所以老聖人（老子）說：『大德的體現，唯有遵循道。』（孔，是甚的意思，非常；從，是順的意思。意思是說，非常有德行的人，他的行為都順應虛極之道。）老師以德行道義為根本，用疑難玄妙的遊說來誇張其末節。如果根本出了問題，末節又有什麼用呢？（德行是根本，技藝是末節。）而我的教法雖然有神仙五神通的變化，都是通過禪定之力才能成就的。晉朝的單道開（高僧單道開，喜好道術，經常食用松脂，最終也歸於無常）服用松脂，吞食細石，能夠日行七百里，卻不能活過百年的壽命。梁朝的慧約（也是高僧，《禮記》中說期頤是一百歲）服用松木三十多年，年齡接近期頤之年，也沒有聽說過長生之道。只是世人喜歡修行卻厭惡短命，迷惑不解而不能自己決斷。我的教法以戒殺放生、佈施食物為長壽的因，為什麼不遵從呢？世人喜歡堅固卻厭惡朽壞，迷惑不解而不能自己決斷。我的教法以解除災難、傳授佛法為不壞的因，為什麼不勉力去做呢？如果用凡世的眼光來看待，萬年就像旦夕一樣終將消逝。新陳代謝的執行，沒有不隨著事物而變化的。修行的人順應世間的變化，短命的人順應先後世的變化，與不變化又有什麼區別呢？ English version: Why not diligently seek transformation to attain eternal life? King Mu of Zhou (King Mu rode eight steeds and met the Queen Mother of the West at Yaochi, wasn't it to seek the elixir of immortality and feather-like ascension?) Emperor Qin (sent alchemists to Penglai Island to gather medicine, but ultimately died in Shaqiu). Emperor Wu of Han (favored Taoism and sought immortality, but ultimately returned to the grave). How many of the alchemists under King Zhao of Yan survived? Many are deluded and yearn for it, but who has truly attained it? What is gained is far less than what is lost. Lao Dan (Laozi) contained essence and embraced spirit, establishing five thousand words to govern the country. His Taoist flavor is condensed in the state of Great Harmony, and his supreme virtue is contained in the Great Void. Therefore, he could be long-lived or young, hidden or manifest. As for riding dragons and phoenixes, holding the sun and moon, traversing the universe, and entering and exiting life and death, it is by borrowing the power of the divine to manifest morality, not by saying that one can maintain a pleasing but gut-rotting life simply by deliberately consuming herbs and trees without abstaining from meat and purifying one's mind. Therefore, the old sage (Laozi) said: 'The manifestation of great virtue follows the Tao.' (Kong means 'very,' and Cong means 'to follow.' It means that a person of great virtue acts in accordance with the way of utmost emptiness.) A teacher takes virtue and righteousness as the foundation, and exaggerates the trivial with dubious and intricate arguments. If the foundation is flawed, what is the use of the trivial? (Virtue is the foundation, and skills are the trivial.) Although my teachings have the transformations of immortals and the five supernatural powers, they are all achieved through the power of meditation. Shan Daokai of the Jin Dynasty (the eminent monk Shan Daokai, who loved Taoism and often ate pine resin, eventually returned to impermanence) consumed pine resin and swallowed fine stones, able to travel seven hundred miles a day, but could not live beyond a hundred years. Huiyue of the Liang Dynasty (also an eminent monk; the Book of Rites says that qí yí (期頤) is one hundred years) consumed pine wood for more than thirty years, nearing the age of qí yí, but no one has heard of the way to immortality. It is just that people in the world like cultivation but hate short lives, confused and unable to decide for themselves. My teachings take abstaining from killing and giving food as the cause of longevity, why not follow them? People in the world like firmness but hate decay, confused and unable to decide for themselves. My teachings take removing calamities and teaching the Dharma as the cause of imperishability, why not strive to do them? If we look at it from the perspective of the mundane world, ten thousand years will pass away like morning and evening. The cycle of renewal never fails to change with things. Those who cultivate adapt to the changes of the world, those who are short-lived adapt to the changes of past and future lives, what difference is there from not changing?
【English Translation】 Why not diligently seek transformation to attain eternal life? King Mu of Zhou (King Mu rode eight steeds and met the Queen Mother of the West at Yaochi, wasn't it to seek the elixir of immortality and feather-like ascension?) Emperor Qin (sent alchemists to Penglai Island to gather medicine, but ultimately died in Shaqiu). Emperor Wu of Han (favored Taoism and sought immortality, but ultimately returned to the grave). How many of the alchemists under King Zhao of Yan survived? Many are deluded and yearn for it, but who has truly attained it? What is gained is far less than what is lost. Lao Dan (Laozi) contained essence and embraced spirit, establishing five thousand words to govern the country. His Taoist flavor is condensed in the state of Great Harmony, and his supreme virtue is contained in the Great Void. Therefore, he could be long-lived or young, hidden or manifest. As for riding dragons and phoenixes, holding the sun and moon, traversing the universe, and entering and exiting life and death, it is by borrowing the power of the divine to manifest morality, not by saying that one can maintain a pleasing but gut-rotting life simply by deliberately consuming herbs and trees without abstaining from meat and purifying one's mind. Therefore, the old sage (Laozi) said: 'The manifestation of great virtue follows the Tao.' (Kong means 'very,' and Cong means 'to follow.' It means that a person of great virtue acts in accordance with the way of utmost emptiness.) A teacher takes virtue and righteousness as the foundation, and exaggerates the trivial with dubious and intricate arguments. If the foundation is flawed, what is the use of the trivial? (Virtue is the foundation, and skills are the trivial.) Although my teachings have the transformations of immortals and the five supernatural powers, they are all achieved through the power of meditation. Shan Daokai of the Jin Dynasty (the eminent monk Shan Daokai, who loved Taoism and often ate pine resin, eventually returned to impermanence) consumed pine resin and swallowed fine stones, able to travel seven hundred miles a day, but could not live beyond a hundred years. Huiyue of the Liang Dynasty (also an eminent monk; the Book of Rites says that qí yí (期頤) is one hundred years) is one hundred years) consumed pine wood for more than thirty years, nearing the age of qí yí, but no one has heard of the way to immortality. It is just that people in the world like cultivation but hate short lives, confused and unable to decide for themselves. My teachings take abstaining from killing and giving food as the cause of longevity, why not follow them? People in the world like firmness but hate decay, confused and unable to decide for themselves. My teachings take removing calamities and teaching the Dharma as the cause of imperishability, why not strive to do them? If we look at it from the perspective of the mundane world, ten thousand years will pass away like morning and evening. The cycle of renewal never fails to change with things. Those who cultivate adapt to the changes of the world, those who are short-lived adapt to the changes of past and future lives, what difference is there from not changing?
奚異焉(莊生云。生者死之悲。死者生之悲也)故古之達者安時而處。順哀樂之所不能入矣。孟孫問于楊朱曰。有人於此。愛生貴身。以祈不死可乎。曰理無久生。夫生非貴所能存。身非愛所能厚。且久生奚為。五情好惡古猶今也。四體安危古猶今也。世事苦樂古猶今也。變易治亂古猶今也。既聞之矣。既見之矣。既遍之矣。百年猶厭其多。況久生之苦乎(居世若不進道。修行長生亦奚以為)賓曰。子貢問于孔子曰。死人有知乎。子曰。吾欲言有知。將恐孝子順孫妨生以送死。吾欲言無知。將恐不孝之子孫棄其親而不葬賜。欲知有知與無知。非今之急。后當自知之矣(出家語也)仲獻子曰(仲獻子。仲孫蔑也)夏后氏用盟器示民無知也。殷人用祭器示民有知也。周人兼用之示民有疑也。因緣之經將必極焉(此乃三世因緣之事。儒教未明。故有茲問也)主人曰。死者形謝而精神有往。綿續五道輪復無窮(以無明發行支感愛取潤。見在十支因。未來二支果。輪迴無已)此以彼生為死。彼以此死為生也(南華文也。死有生是生有死也。生有生則死有死也)故為鬼則有知是死不為鬼則無知也。而鬼有小大焉。大則知大。小則知小。至若岳瀆社稷為綱為紀大焉。在檐溜在戶灶為罔蜽為蜲蛇小焉。季路問事鬼神。仲尼亦所未答(但
【現代漢語翻譯】 現代漢語譯本 奚異焉（莊子說：『活著是死亡的悲哀，死亡是活著的悲哀』）。所以古代通達的人安於時勢而處世，順應自然，哀樂之情無法侵入他們的內心。孟孫問楊朱說：『如果這裡有個人，愛惜生命，看重身體，以此來祈求不死，可以嗎？』楊朱說：『道理上沒有長生不老。生命不是珍惜就能儲存的，身體不是愛護就能強壯的。況且長久地活著又有什麼意義呢？五種情感的好惡，古今都是一樣的；身體的安危，古今都是一樣的；世事的苦樂，古今都是一樣的；變化更替，治理和混亂，古今都是一樣的。這些都已經聽過了，已經見過了，已經經歷過了。活一百年都還嫌多，更何況長久地活著受苦呢？』（身居世間如果不求進取修道，修行長生又有什麼用呢？） 賓客說：『子貢問孔子說：『死人有知覺嗎？』孔子說：『我想說有知覺，又恐怕孝順的兒子和孫子爲了送死而妨礙了活著的人；我想說沒有知覺，又恐怕不孝的兒子和孫子拋棄他們的親人而不埋葬。想知道有知覺還是沒有知覺，不是現在急需解決的問題，以後自然會知道的。』（這是出家人的話。）仲獻子說（仲獻子，即仲孫蔑）：夏后氏用盟器來告訴百姓死人沒有知覺；殷人用祭器來告訴百姓死人有知覺；周人兼用這兩種方式來告訴百姓死人是否有知覺是值得懷疑的。因緣的道理終究會窮盡的。（這是關於三世因緣的事情，儒教沒有闡明，所以有這樣的疑問。）』 主人說：『死者形體消散而精神有所歸往，綿延延續於五道輪迴，沒有窮盡。（以無明發動行支，感受愛取滋潤，是現在的十支因，未來的兩支果，輪迴沒有止境。）這是以彼生為死，以彼死為生。（這是《南華經》的文句，死中有生，生中有死；生中有生，死中有死。）所以成為鬼就有知覺，不成為鬼就沒有知覺。而鬼有大小之分，大的鬼知覺就大，小的鬼知覺就小。至於像岳瀆、社稷，作為綱紀，就是大的鬼；在屋檐下、在灶臺旁，作為罔兩、委蛇，就是小的鬼。』季路問關於侍奉鬼神的事情，仲尼也沒有回答。（只是……）』
【English Translation】 English version How is it different? (Zhuangzi said: 'Living is the sorrow of death, and death is the sorrow of living.') Therefore, the enlightened people of ancient times were at peace with the times and adapted to circumstances, so that sorrow and joy could not enter their hearts. Mengsun asked Yang Zhu, 'If there is a person here who cherishes life and values the body in order to pray for immortality, is that possible?' Yang Zhu said, 'There is no such thing as eternal life in principle. Life cannot be preserved by cherishing it, and the body cannot be strengthened by loving it. Moreover, what is the point of living forever? The likes and dislikes of the five emotions are the same in ancient times and today; the safety and danger of the four limbs are the same in ancient times and today; the joys and sorrows of worldly affairs are the same in ancient times and today; changes, governance, and chaos are the same in ancient times and today. These things have already been heard, already been seen, already been experienced. Even a hundred years is considered too long, let alone the suffering of living forever?' (If one does not seek progress in the Way while living in the world, what is the use of cultivating longevity?) The guest said, 'Zigong asked Confucius, 'Do the dead have consciousness?' Confucius said, 'If I were to say they have consciousness, I would be afraid that filial sons and grandsons would hinder the living in order to send off the dead; if I were to say they have no consciousness, I would be afraid that unfilial sons and grandsons would abandon their relatives and not bury them. Whether they have consciousness or not is not an urgent matter to be resolved now; it will be known naturally later.' (These are the words of a renunciant.) Zhongxianzi said (Zhongxianzi, i.e., Zhongsun Mie): The Xiahou clan used alliance vessels to show the people that the dead have no consciousness; the Yin people used sacrificial vessels to show the people that the dead have consciousness; the Zhou people used both methods to show the people that whether the dead have consciousness is doubtful. The principle of cause and condition will eventually be exhausted. (This is about the affairs of the three lifetimes; Confucianism did not clarify it, so there is such a question.)' The host said, 'When a person dies, the physical form disintegrates, but the spirit goes somewhere, continuing endlessly in the five paths of reincarnation. (Ignorance initiates the action branch, feeling, love, and grasping nourish it, which are the ten causes in the present, and the two effects in the future; reincarnation has no end.) This is taking that birth as death, and that death as birth. (This is a sentence from the Nanhua Jing; there is birth in death, and death in birth; there is birth in birth, and death in death.) Therefore, becoming a ghost means having consciousness; not becoming a ghost means having no consciousness. And ghosts have sizes; big ghosts have great consciousness, and small ghosts have small consciousness. As for mountains and rivers (Yue Du), and the altars of soil and grain (She Ji), serving as the framework, they are big ghosts; under the eaves and by the stove, as Wangliang and Wei She, they are small ghosts.' When Jilu asked about serving ghosts and spirits, Confucius also did not answer. (He only...)'
云未能事人焉能事鬼)以其冥道幽昧慮益生人之惑矣。宋何承天云。生必有死。形斃神散。猶春榮秋落四時代換。奚有更受形哉。詩曰。三后在天。言精靈之升遐也(神滅論也)顏延之讓曰。若精靈必果異乎。草木則受形之論無乃更資。將由三后萃善報在生天。若徒有精靈尚無體狀。未知在天當何憑以立也。梁范縝形神滅論云。宗廟祭饗。周孔之道以敬也。申生伯有恢怪之妖也(狐突往曲沃見申生使之御云夷吾對余無禮余得請于帝當以晉卑秦言訖而滅后惠公果為秦獲鄭殺伯有後忽介甲而見也)雖人間有鬼。自是天地之一物。如人畜類。非死者而為之也。當時詔百官精詳曉諭其人愚反非聖人之法不可教也。易曰。仰以觀于天文。俯以察于地理。是知幽明之故原始反終。是故知死生之說。精氣為物。遊魂為變。是故知鬼神之情狀。斯言所謂至矣哉。文子稱黃帝之形有[序-予+(林/木)]而神不化。以不化之化乘變無窮。延陵季子適於齊。長子死葬于嬴博之間(嬴博齊地。太山縣也)其坎深不至泉殮以時服曰骨肉歸於土命也。若魂氣為變無所不之仲尼賢之也(莊子將死。弟子欲厚葬莊子曰。吾以天地為棺槨。日月為連壁。星辰為珠璣。萬物為資送。吾葬具不備耶。何以加其弟子。曰吾恐烏鳶之食夫子也。莊子曰。在上為
烏鳶食。在下為螻蟻食。奪彼與此何其偏耶)。
北山錄卷第五 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第六
喪服問第九(服從恩制喪以禮成問喪父母與師五服宜從何等)
二三子侍乎前(門生也)賓退。翼而進(斂肘以進)曰。三乘之行或得聞焉。三代之禮未之學也(夏殷周文質不同)而百行之紀莫大乎孝。孝莫大乎送死。有死已復(送葬返置干幾筵。復其靈魄。盡愛之 有禱祠心焉)生有節焉。夫徴諸終。終則其始可知也(禮云。始卒。主人啼兄弟哭。小斂即位於內祖。脫髦栝發以麻。士之喪二日而殯。皆三日不食。食粥朝一溢米暮一溢米。溢一升二十四分之一也。既葬。主人蔬食水飲。不食菜果)敢問何謂沙門喪在五服焉(五服斬缞齊缞大功小功緦麻是也)余釋幾久之愀然而告之曰。先王之禮。魯君子之所知也。于孔氏多能也。吾未之其究也已。夫天竺非方俗所同(釋子既宗天竺之教。與中國方俗不同)質極而微矣(西國之俗。簡質而微略也。南海寄歸傳云。天竺聰明俊利神州不及天竺。禮儀法則天竺不及神州)古者羲農之淳中國則變。蓋質極而文。文極而質。四海則不然(夏殷法地故質。周法于天故文也。四海不變)今緇衣在華。華則有儀。其可同於異域
【現代漢語翻譯】 現代漢語譯本：烏鴉和老鷹吃屍體，死後又被螻蟻吃掉。奪走給烏鴉老鷹的食物給螻蟻，這又是何等偏頗呢？
北山錄卷第五 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第六
喪服問第九（服從恩制，喪以禮成。問喪父母與師，五服宜從何等）
弟子們在（老師）面前侍奉，客人退去後，小心地走上前（收斂著胳膊肘走上前），說：『佛法的三乘教義或許能夠聽聞，但夏、商、週三代的禮儀卻未曾學過（夏、商、週三代在禮儀上各有不同，夏尚忠，商尚質，周尚文），而各種行爲規範中沒有比孝道更重要的了。孝道中沒有比好好辦理喪事更重要的了。人死之後已經安葬（送葬完畢后，將死者衣物放回幾筵上，招回死者的靈魂，盡到哀思），（活著的時候）也要有節制。考察一個人最終的結局，那麼他的開始就可以知道了（禮記上說：剛死的時候，主人要哭，兄弟要哭。小殮的時候，在內室設定靈位。脫去死者的頭髮，用麻繩紮起來。士大夫的喪事，兩天後就要入殮，都要三天不吃飯，只能喝粥，早上喝一勺米熬的粥，晚上喝一勺米熬的粥。一勺是 一升的二十四分之一。安葬完畢后，主人只能吃蔬菜喝水，不吃菜和水果）。』敢問沙門的喪事應該穿哪種五服的喪服呢？（五服是指斬衰、齊衰、大功、小功、緦麻這五種喪服） 老師放下幾案，很久之後才神色嚴肅地告訴他們說：『先王的禮儀，是魯國的君子所瞭解的。孔子是多才多藝的，我還沒有徹底研究過。天竺的習俗和中國的習俗不同（出家人信奉天竺的教義，和中國的風俗習慣不同），（天竺的習俗）簡樸到了極點。（西國的習俗，簡樸而微小。南海寄歸內法傳上說：天竺人聰明敏捷，神州人比不上天竺人。禮儀法則方面，天竺比不上神州。）古代羲皇、農皇時代民風淳樸，中國後來就發生了變化。大概是質樸到了極點就會追求文飾，文飾到了極點就會迴歸質樸，但四海之內的情況卻不是這樣（夏朝和商朝傚法地，所以民風質樸；周朝傚法天，所以民風文雅。四海之內的情況不會改變）。現在出家人身穿緇衣在華夏，華夏有華夏的禮儀，怎麼能和異域的禮儀相同呢？』
【English Translation】 English version: Crows and eagles eat corpses, and after death, they are eaten by ants. To take away the food given to crows and eagles and give it to ants, how biased is that?
Beishan Lu, Volume 5 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 6
Question on Mourning Garments, No. 9 (Obeying the Emperor's Edict, mourning is completed with propriety. Asking whether mourning for parents or teachers should follow which of the five grades)
The disciples attended before (the teacher), and after the guests had withdrawn, they cautiously stepped forward (with elbows drawn in), saying, 'The doctrines of the Three Vehicles of Buddhism may perhaps be heard, but the rites of the Three Dynasties of Xia, Shang, and Zhou have not been studied (the Xia, Shang, and Zhou dynasties differed in their rites, Xia valued loyalty, Shang valued simplicity, and Zhou valued refinement), and among all codes of conduct, none is greater than filial piety. And in filial piety, nothing is greater than properly conducting funeral affairs. After a person dies and has been buried (after the funeral, the deceased's clothes are placed back on the altar, and the deceased's spirit is summoned back, fulfilling the mourning), (when alive) one must also have moderation. Examining a person's final outcome, then his beginning can be known (The Book of Rites says: When one has just died, the master of the house should weep, and the brothers should weep. When the body is prepared for the coffin, the spirit tablet is set up in the inner chamber. The hair of the deceased is removed and tied with hemp rope. For the funeral of a scholar-official, the body should be placed in the coffin after two days, and all should abstain from food for three days, only drinking porridge, one spoonful of rice porridge in the morning and one spoonful of rice porridge in the evening. One spoonful is one twenty-fourth of a liter. After the burial is completed, the master of the house can only eat vegetables and drink water, not eating dishes and fruits).' May I ask which of the five grades of mourning garments should be worn for the funeral of a Shramana? (The five grades of mourning garments refer to Zhan Cui, Qi Cui, Da Gong, Xiao Gong, and Si Ma) The teacher put down the table, and after a long time, solemnly told them, 'The rites of the former kings are known by the gentlemen of the State of Lu. Confucius was versatile, but I have not thoroughly studied them. The customs of India are different from the customs of China (Buddhists believe in the teachings of India, which are different from the customs of China), (the customs of India) are simple to the extreme. (The customs of the Western countries are simple and subtle. The Record of the Inner Law Sent Home from the South Sea says: The people of India are intelligent and quick-witted, and the people of the Divine Land cannot compare to the people of India. In terms of etiquette and laws, India cannot compare to the Divine Land.) In ancient times, the customs of the times of Emperor Xi and Emperor Nong were simple, but China later changed. It is probably that when simplicity reaches its extreme, refinement is pursued, and when refinement reaches its extreme, it returns to simplicity, but the situation within the four seas is not like this (The Xia and Shang dynasties followed the earth, so the customs were simple; the Zhou dynasty followed the heavens, so the customs were refined. The situation within the four seas will not change). Now that monks wear black robes in China, China has its own etiquette, how can it be the same as the etiquette of foreign lands?'
歟(先王制四夷之樂。不制四夷之禮。今釋子既在中國。不可同於異域)故稽五服之數。像升降之節。擬議其教。立以為文。至若語其憲章有所損益合乎天下之心者。以俟君子矣(今依五服而像之。斬衰三年。齊衰週年。大功九月。小功五月。緦麻三月。或上或下以行之。如要合天下之宜以得其中。俟將來君子裁製也)故喪父母者如士喪或則中而得禮也(於五孝中。依士喪禮。得其中也)士喪者杖菅屨(禮云。士之喪。二日殯而杖哭。殯則杖哭。柩則輯杖)食粥(三日不食。食粥飲水)倚廬寢苫枕塊(禮云。父母之喪。居倚廬不塗寢苫枕塊。非憂事不言也)雖沙門苦節。降居貶衣食。有過乎喪禮者。而居喪合士行。無傷聖人之教也(沙門之行。本自苦節。若更因喪。倍貶服食。合於士行。不違禮律。故云喪與其易也甯戚)若鄙以俗內拘急是不曠德。何莫裁使體不兼杖。真俗合舉。簡而有戚也(若不欲俗禮拘忌慮虧真道。缞而不杖。則真俗無妨。其儀雖略。其哀禮不無也)夫陳簠簋設幾筵。非必以鬼求之父母。蓋申其哀敬。敬其若存也(簠簋祭器也。幾筵靈座也。置者未必以鬼求于父母。蓋以繼心之所存於哀敬有歸向之所表情也)缞绖代乎黻冕(缞绖喪服。黻冕朝衣也)沙門既不缞。如何绖(身既不缞服。則頭不宜安绖
)𥿭缞繐裳褻乎喪儀。儒則不為。況釋氏高者也(禮云。麻者不紳。執玉不麻。麻不加於采。以吉兇異也。僧既離俗。不同其制)或有所不避者。加乎冶容之嫌也(冶容不正貌不避俗譏。則有妖冶之容。嫌非正也)非𪗋斬無以麻葛冒于首(父母之喪。及親教戒師等。可以冒首)尼則猶可然。夫禮不敵于公門。公門不賓之。雖𪗋斬麻葛無用於首焉(曲禮云。苞屨扱枉厭冠不入公門。皆以兇服。故雖有父母師長喪。皆不用也)尊者前如公門(亦不冒麻于首)當齋戒無號擗避眾嫌也(但可焚修作福。而資薦之擗拊心也)無恃以喪辭眾善。恃以眾善降私喪。茍有義也(其有布薩講懺齋戒等善。不以喪事之。故中廢以眾善而殺喪禮無妨)時有灑地布席。而後乃踴失頹然之哀(𪗋斬之喪。天地崩摧。痛割衷情。豈待布席灑地。然後擗踴者哉)雖五服尊卑同。而損卑以年德不謂不知禮也(先王制五服之禮雖同。若卑者亡在五服之數。于有年有德降之亦可也)夫至道合乎至哀。不哭不踴。非像內之議也(哭踴之制。本徇俗情。像外忘心。顧戀非有。莊子云。人之生氣之聚也。則為生散則為死。若死生為徒。吾又何患。故萬物一也。是以妻死而鼓盆也)昔者法雲居憂。殆至毀滅(母亡。毀瘠過禮。累曰不食。殆不勝喪。僧旻謂之曰。聖人
【現代漢語翻譯】 現代漢語譯本：
穿著粗糙喪服，卻又過分注重喪葬儀式。這是儒家所不為的，更何況是境界更高的釋家呢（《禮記》說：『穿麻衣的人不繫腰帶，拿著玉器的人不穿麻衣，麻衣不與彩色衣服搭配』，這是因為吉兇有別。僧人既然已經脫離世俗，就不應遵循這些規矩）。有些人不避諱這些，反而讓人覺得有賣弄姿色的嫌疑（過分打扮，容貌不正，不避諱世俗的譏諷，就會顯得妖艷，讓人懷疑其動機不純）。除非是重孝之喪，否則不應該用麻葛覆蓋頭部（父母去世，以及親近的教戒師父等去世，可以用麻葛覆蓋頭部）。比丘尼或許還可以這樣做，但是禮法不能對抗公門，公門也不會以禮相待。即使是重孝之喪，麻葛也不適用于公門（《曲禮》說：『草鞋、彎曲的枴杖、壓低的帽子，都不能進入公門』，這些都是喪服。所以即使父母師長去世，也不應該在公門穿戴）。長者如果前往公門（也不應該用麻葛覆蓋頭部），應當齋戒，避免號哭和捶胸頓足，以避免引起不必要的懷疑（只能通過焚香修行來祈福，以此來祭奠亡者。捶胸頓足是表達內心的悲痛）。不要以喪事為借口推辭眾善之事，也不要以眾善之名來降低私人的喪禮規格，這樣做才符合道義（如果有布薩、講經、懺悔、齋戒等善事，不應該因為喪事而中斷，爲了眾善之事而簡化喪禮也是可以的）。有時需要灑掃地面，鋪設坐席，然後才開始捶胸頓足，表現出悲痛欲絕的樣子（真正的重孝之喪，如同天塌地陷，內心悲痛至極，哪裡還需要先灑掃鋪席，然後才開始捶胸頓足呢）。即使五服之內的尊卑長幼相同，如果降低對年長有德之人的喪禮規格，也不能說是不懂禮數（先王制定的五服之禮雖然相同，但如果去世的是五服之內的晚輩，對年長有德之人降低喪禮規格也是可以的）。最高的道與最深的哀傷是相合的，不哭不跳，才是符合內心真實的表現（哭跳的禮儀，本來就是爲了順應世俗人情。真正悟道的人，內心空明，不會執著于外在的形式。莊子說：『人的生命是氣的聚集，聚集則生，消散則死。如果把生死看作是一樣的，我還有什麼可憂慮的呢？』所以萬物都是一體的。因此妻子去世了，還可以敲著瓦盆唱歌）。過去法雲居士守喪，幾乎要毀滅自己（母親去世，過度悲傷，身體極度虛弱，甚至幾天不吃飯，幾乎無法承受喪事帶來的打擊。僧旻勸他說：『聖人
【English Translation】 English version:
Wearing coarse mourning clothes, yet excessively emphasizing funeral rituals. This is something Confucianists would not do, let alone the higher-minded followers of Buddha (The Book of Rites says: 'Those who wear hemp do not wear belts, those who hold jade do not wear hemp, hemp is not added to colored clothes,' because auspicious and inauspicious occasions are different. Since monks have left the secular world, they should not follow these rules). Some people do not avoid these things, but instead give the impression of trying to be attractive (Excessive dressing up, improper appearance, not avoiding secular criticism, will appear coquettish, making people suspect their motives are impure). Unless it is a mourning for the closest relatives, one should not cover the head with hemp cloth (For the death of parents, and close teaching masters, etc., one can cover the head). Bhikkhunis may still do this, but etiquette cannot oppose public affairs, and public affairs will not treat it with etiquette. Even in the case of mourning for the closest relatives, hemp cloth is not suitable for public affairs (The Book of Rites says: 'Straw sandals, crooked canes, and lowered hats should not enter public affairs,' these are all mourning clothes. So even if parents or teachers die, one should not wear them in public affairs). If elders go to public affairs (they should also not cover their heads with hemp cloth), they should fast and avoid crying and beating their chests to avoid causing unnecessary suspicion (They can only burn incense and practice to pray for blessings, to commemorate the deceased. Beating the chest is to express inner grief). Do not use mourning as an excuse to refuse good deeds, nor use the name of good deeds to reduce the specifications of private funerals. Doing so is in accordance with morality (If there are good deeds such as Posadha, lecturing, repentance, and fasting, they should not be interrupted because of funerals. It is permissible to simplify funeral rites for the sake of good deeds). Sometimes it is necessary to sweep the ground, lay out seats, and then start beating the chest and stomping feet, showing a look of extreme grief (In a true mourning for the closest relatives, it is like the sky is falling and the earth is collapsing, the inner grief is extreme, where is the need to sweep the ground and lay out seats before starting to beat the chest and stomp feet). Even if the seniority within the five degrees of mourning is the same, if the funeral specifications for the elderly and virtuous are reduced, it cannot be said that they do not understand etiquette (Although the five degrees of mourning established by the former kings are the same, if the deceased is a junior within the five degrees of mourning, it is permissible to reduce the funeral specifications for the elderly and virtuous). The highest Tao is in harmony with the deepest sorrow, not crying or jumping, is in accordance with the true expression of the heart (The rituals of crying and jumping are originally to cater to secular human feelings. Those who truly understand the Tao have a clear mind and will not cling to external forms. Zhuangzi said: 'Human life is the gathering of Qi, gathering is life, dispersing is death. If we regard life and death as the same, what else do I have to worry about?' Therefore, all things are one. Therefore, when his wife died, he could still sing while drumming on a pottery pot). In the past, when Layman Fayun observed mourning, he almost destroyed himself (When his mother died, he was overly sad, his body was extremely weak, and he even went without food for several days, almost unable to bear the blow of the funeral. Monk Min advised him, 'The sage'
制禮。賢者俯就。不賢企及。毀不滅性。尚出儒書。況佛有微旨。近奉色養。遠發菩提。況恩愛賊。不可寬放。乃割哀情。微進粥食)靈裕覲母。聞喪而還(靈裕。隋高僧也。姓邢。南郡鬆滋人。居相州久。忽聞母在鄴都病。往看之。至路聞已死曰。我本覲母。今喪何覲也。遂還)君子以為垂慧訓。則云過裕不及也。夫禮過者俯而就之。不至者跂而及之。云乃名尊德實。纏情逾俗。裕則位崇師表。憲法無取。議者與其不及寧過。過則易抑。不及難引也(哀過則可抑之。不及則難以引導後人也)然諸夏之邦。以禮儀觀德。居其邦變其俗。君子所不為也。雖世務立節。賢者達之。如子臧原壤之流也(曹公子欣時字子臧。宣公之庶子也。曹伯卒。諸侯見王將立之。子臧辭前志有之。聖達節次守節下。失節為君非吾節也。雖不能達。敢失守乎。遂避奔宋。原壤魯人。物外之士也)世務亂禮。賢者立之。如曾參子皋之流也(參字子輿。高柴字子皋。泣血三年未嘗見齒。並孔兵弟子魯人)今天下多思亂。禮於何不立之耶。昔竹林之賢洎胡母輔之徒。彼失禮者以為達(竹林阮籍喪母。裴楷往吊之。阮籍散發。箕踞不哭。醉而直視。裴楷既哭畢便去。或問裴。凡吊主人哭客乃為禮。阮既不哭。公何為吊。裴曰。阮方外之人。故不禮制。
我輩俗人。故以軌儀自居。時人以為兩得其中也。胡母輔齊人也)裕若亦以為達者。則不師不弟。當如彼不父不子矣。豈生則不捐愛以求覲。死則篤求其達乎(生則撫養之恩未斷。固存省覲。死則已同於草木。但可冥資)故後來者不揣德行。不侔裕而多為裕矣(侔齊也。侔猶不可。況不侔者哉)是以匠物者雖玄機冥達。而為物常守。古人云。在人能人。在天能天。蓋稱有道者。不以逆物為懷也。昔目連泣餉(目連母長爪梵志族青提也。以慳貪不信沉惡趣。目連得道。持食而往濟之)牟尼扶櫬(凈飯王崩。佛扶櫬而葬。又佛姨母大愛道比丘尼。與五百尼。一日中同涅槃。時得正道優婆塞舉五百末。四天王舉佛乳母大愛道床。佛自在前擎香爐燒香供養。語諸比丘。汝等助我供養乳母身。爾時諸羅潢比丘各各以神足力到摩利支山。取牛頭香。助佛作藉也)示人感慕之跡。夫能居其跡。而不有其跡。可謂至矣(喪有四制。有恩有理有節有權變而從宜可也)經云。孝名為戒。夫何義耶。蓋孝者以敬慈為本。敬則嚴親。慈則愛人。嚴親則不侮于萬物。愛人則不傷于生類。防患息違。莫大於此矣。其或不由於孝。而能持戒者無之矣(戒以慈為本。以敬為輔也)何則不孝則無親。無親則不敬于上。不敬而能慈于下者未之有也。律云。肩
荷父母。便溲其上。經于綿劫。猶未能報一日產生。既大聖俾生報之以力何死則無戚焉。故違裕或賢。慕裕則鄙(后徒高節不及靈裕而欲效之者。非但可從常)勿使保名教者。以子孫入道乖乎孝悌。責響之論此而滋矣。二三子曰。喪所親謹聞命矣(已論父母之喪竟)喪師如之何。曰禮云事親有隱而無犯(子為父隱直在其中)左右就養無方(左右謂扶持之方常也)服勤至死致喪三年(父喪斬缞三年。母喪齊缞三年。若父在者週期而已。避父尊也。斬缞為不緶之也。齊缞則緶之如常也)事君有犯而無隱(臣以諫諍為忠)左右就養有方。服勤至死方喪三年(存君臣之義比方父也)事師無犯無隱。左右就養無方。服勤至死心喪三年(師喪本無服。戒容在心)又曰。兄弟哭諸廟。父之友哭諸廟門之外。師哭諸寢。朋友哭諸寢門之外。所知哭諸野。于釋氏則異乎禮也(與儒禮不同)夫師者德藝之本也。匪德何立。匪師何教。雖上自王公達于商耰(耰農人長沮桀溺見子路耰而不輟是也)皆嚴師。而釋氏加乎戒之所由生也(仕農工商之子。尚立其師。況釋氏削染傳戒者乎)故有戒則名沙門。無戒則非沙門。從戒而生。乃曰真生戒自師授(戒者曰毗尼藏。防非止惡。梵云毗柰耶同也)故視師猶父也(師本無服今同於父)外國云。和尚此曰
【現代漢語翻譯】 現代漢語譯本 侍奉父母，即使在其身上大小便，歷經無數劫數，也無法報答父母一日的養育之恩。既然大聖（指佛）允許以修行來報答父母的恩情，那麼父母去世時為何不感到悲傷呢？所以，傚法靈裕（指靈裕法師）或許是明智的，而仰慕靈裕則顯得鄙俗（後來的學徒高節不如靈裕，卻想效仿他，不僅僅是可以遵循常理）。不要讓那些維護名教的人，以子孫出家入道為由，指責佛教違背孝悌之道，這樣的責備之聲就會更加強烈。你們幾位說：『侍奉親人的喪事，我們已經謹聽教誨了（已經討論了父母的喪事）。』那麼侍奉老師的喪事應該怎樣做呢？回答說：『禮法上說，侍奉親人，應該有所隱瞞而沒有冒犯（兒子為父親隱瞞，正直就在其中）。在左右侍奉，沒有固定的方式（左右指扶持，方式是經常的）。服喪盡心盡力直到去世，守喪三年（父親去世，斬衰三年；母親去世，齊衰三年。如果父親還在世，則守喪一年即可，這是爲了尊重父親。斬衰是不縫邊的喪服，齊衰則是縫邊的，與平常一樣）。侍奉君主，應該有所冒犯而沒有隱瞞（臣子以諫諍為忠）。在左右侍奉，有固定的方式。服喪盡心盡力直到去世，守喪三年（把君臣之義比作父子）。侍奉老師，沒有冒犯也沒有隱瞞。在左右侍奉，沒有固定的方式。服喪盡心盡力，心喪三年（老師去世，本來沒有喪服，但要心懷哀悼）。』又說：『兄弟去世，在宗廟哭泣。父親的朋友去世，在宗廟門外哭泣。老師去世，在寢室哭泣。朋友去世，在寢室門外哭泣。認識的人去世，在野外哭泣。』這些在佛教中與儒家的禮儀是不同的（與儒家的禮儀不同）。老師是德行和技藝的根本。沒有德行，如何立身？沒有老師，如何接受教誨？即使上自王公，下至商耰（耰，農人，長沮、桀溺看見子路在耕田而不停止就是指這個），都尊敬老師。而佛教更加重視戒律的產生（士農工商的子弟，尚且要尊敬他們的老師，更何況佛教中剃度染衣、傳授戒律的人呢）。所以，受了戒律才能稱為沙門（比丘），沒有受戒律就不是沙門。從受戒而生，才可以說是真正的出生，戒律是從老師那裡接受的（戒律叫做毗尼藏，用來防止錯誤、停止邪惡，梵語叫做毗柰耶，意思相同）。所以，看待老師就像看待父親一樣（老師本來沒有喪服，現在等同於父親）。外國（指印度）稱『和尚』，這裡（指中國）的意思是『力』。
【English Translation】 English version Serving parents, even if one urinates or defecates on them, through countless kalpas, one still cannot repay the kindness of a single day's nurturing. Since the Great Sage (referring to the Buddha) allows repaying parents' kindness through cultivation, why not feel sorrow when parents pass away? Therefore, emulating Lingyu (referring to Dharma Master Lingyu) might be wise, while admiring Lingyu seems vulgar (later disciples whose high principles were inferior to Lingyu, yet wanted to imitate him, not only can follow common sense). Do not let those who uphold the teachings of Confucianism criticize Buddhism for violating filial piety and brotherly duty because descendants become monks and nuns, such accusations will become even stronger. You all said: 'Serving the mourning of relatives, we have already respectfully listened to the teachings (the mourning of parents has already been discussed).' Then how should the mourning of a teacher be done? The answer is: 'The rites say that serving relatives, there should be concealment and no offense (a son concealing for his father, righteousness is within it). Serving on the left and right, there is no fixed way (left and right refer to supporting, the way is constant). Serving diligently until death, observing mourning for three years (father's death, coarse hemp mourning for three years; mother's death, refined hemp mourning for three years. If the father is still alive, then mourning for one year is enough, this is to respect the father. Coarse hemp is unhemmed mourning clothes, refined hemp is hemmed, as usual). Serving the ruler, there should be offense and no concealment (a minister takes remonstrance as loyalty). Serving on the left and right, there is a fixed way. Serving diligently until death, observing mourning for three years (comparing the righteousness of ruler and minister to father and son). Serving the teacher, there is no offense and no concealment. Serving on the left and right, there is no fixed way. Serving diligently until death, mourning in the heart for three years (teacher's death, originally there is no mourning clothes, but one should mourn in the heart).' It is also said: 'Brothers die, weep in the ancestral temple. Friends of the father die, weep outside the gate of the ancestral temple. The teacher dies, weep in the bedroom. Friends die, weep outside the gate of the bedroom. Acquaintances die, weep in the wilderness.' These are different from Confucian rituals in Buddhism (different from Confucian rituals). The teacher is the root of virtue and skill. Without virtue, how can one stand? Without a teacher, how can one receive teachings? Even from kings and dukes to common farmers (farmers, Changju and Jieni saw Zilu plowing and not stopping, referring to this), all respect teachers. And Buddhism attaches even more importance to the arising of precepts (the children of scholars, farmers, artisans, and merchants, still respect their teachers, let alone those who shave their heads, dye their robes, and transmit precepts in Buddhism). Therefore, one who has received precepts can be called a Shramana (Bhikshu), one who has not received precepts is not a Shramana. Born from receiving precepts, it can be said to be a true birth, precepts are received from the teacher (precepts are called Vinaya Pitaka, used to prevent errors and stop evil, Sanskrit is called Vinaya, the meaning is the same). Therefore, regard the teacher as one regards the father (the teacher originally has no mourning clothes, now it is the same as the father). Foreign countries (referring to India) call 'Upadhyaya', here (referring to China) the meaning is 'strength'.
力生。言有力能生弟子戒法也。外國云。阿阇梨此云軌範。言能教軌其范義也。斯類有五焉。謂剃髮十戒依止羯磨教授(羯磨謂受戒時作白也)其間或以落簪佩禁自我而始也。或以法身慧學自我而成也。然世以君父師其恩一貫。父生之。師教之。君食之。故有致方心喪三焉(父致喪君方喪師心喪三也)而釋氏以戒法故隆之矣(戒為入道之本。師為出世之因)非但哭于寢也。執乎心喪也。當麻葛菲屨方父斬也(喪師之服同父。斬缞之孝二十五月也)但不必杖而後起哭若不返(謂一盡聲也)唯而不對(此皆喪父之禮于喪師則不必然)于余則如禮焉(此外並與喪父禮同)今委巷之子(委曲也。鄉巷卑族之子也)號穹蒼訴酷罰蓋不忌知父之嫌(今僧有喪師號哭云蒼天等皆非禮于父有嫌疑宜去之可也)涂車芻靈神明之器既不以鬼道期師斯奚用焉(盟器之屬皆無益)魏道登卒。高祖孝文詔曰。朕師登法師奄至殂背。痛怛摧動不能已已。比治慎喪未容即赴。便準師義。哭諸門外(禮師喪哭寢門外)隋曇延歿。帝哀慟罷朝。滕王已下被髮徒跣從喪行哭。後世莫能輕重之也。柱史抗絕軌于流沙。或尸解于槐里。其徒無所聞也(老子見周德陵遲。乃乘青牛出函谷關。西往流沙。又莊周云。老子卒于扶風槐里。秦佚吊之。三號而出。自是其徒
【現代漢語翻譯】 現代漢語譯本：力生，指的是有能力產生弟子戒法的人。外國稱之為『阿阇梨』（Acharya），這裡翻譯為『軌範』，意思是能夠教導軌正其行爲規範的人。這類（阿阇梨）有五種，即剃髮、十戒、依止、羯磨、教授（羯磨指的是受戒時所作的宣告）。其中，有的（師徒關係）開始於落髮、佩戴（袈裟）、禁止自我放縱；有的（師徒關係）成就於法身慧命的修學。世俗認為君、父、師的恩情是一樣的。父親生育我們，老師教導我們，君王供養我們。所以有為父致喪、為君方喪、為師心喪的說法（父親去世服喪三年，君王去世服喪一年，老師去世心懷哀傷）。而佛教因為戒法的緣故，更加隆重地對待師徒關係（戒是進入佛道的根本，老師是出離世間的因緣），不僅僅是在寢室哭泣，而是要心懷哀喪。當麻葛菲穿著草鞋，像父親去世一樣斬衰（為老師服喪的服制與父親相同，斬衰的孝期為二十五個月）。但是不一定需要拄著枴杖才能起身，哭的時候好像聲音用盡，只是應答而不反駁（這些都是為父親服喪的禮節，為老師服喪則不一定這樣）。其餘的方面則按照禮節進行（此外都與為父親服喪的禮節相同）。現在一些里巷的年輕人（指地位卑微的人），號哭著訴說酷刑，大概是不顧忌冒犯父親的嫌疑（現在有些僧人為老師去世而號哭，稱呼蒼天等等，這些都是不合禮儀的，對父親有冒犯的嫌疑，應該去除）。涂車、芻靈、神明的器物，既然不以鬼道來期望老師，又何必用這些東西呢（盟誓的器物等等都沒有用處）。魏道登去世時，北魏孝文帝下詔說：『朕的老師道登法師突然去世，悲痛欲絕，不能自已。因為正在處理喪事，不能立即前往，就按照對待老師的禮儀，在門外哭祭。』（按照禮儀，為老師服喪要在寢室門外哭祭）。隋朝曇延去世時，隋文帝非常悲痛，停止朝政。滕王以下的人披頭散髮，光著腳跟隨送葬，哭泣。後世沒有人能夠衡量這些事情的輕重。柱史老子隱遁于流沙，或者尸解于槐里，他的弟子們無從得知（老子看到周朝衰敗，於是乘坐青牛出函谷關，向西前往流沙。又莊周說，老子死在扶風槐里，秦佚前去弔唁，哭了幾聲就離開了，從此他的弟子們……）。 English version: 'Li Sheng' refers to someone who has the ability to generate disciples' precepts. Foreign countries call it 'Acharya' (阿阇梨), which is translated here as 'model and norm,' meaning someone who can teach and correct their behavior. There are five types of these (Acharyas), namely tonsure, the ten precepts, dependence, Karma, and teaching (Karma refers to the announcement made during ordination). Among them, some (teacher-student relationships) begin with shaving the head, wearing (the kasaya), and prohibiting self-indulgence; some (teacher-student relationships) are achieved through the study of the Dharma body and wisdom life. The world believes that the kindness of the ruler, father, and teacher is the same. The father gives birth to us, the teacher teaches us, and the ruler provides for us. Therefore, there are sayings of mourning for the father, mourning for the ruler, and mourning for the teacher (mourning for the father for three years, mourning for the ruler for one year, and mourning for the teacher with sorrow in the heart). Buddhism, because of the precepts, treats the teacher-student relationship even more solemnly (the precepts are the foundation for entering the Buddhist path, and the teacher is the cause for leaving the world), not only crying in the bedroom, but also with sorrow in the heart. Dama Ge Fei wore straw sandals and mourned like the father's death (the mourning dress for the teacher is the same as for the father, and the mourning period is twenty-five months). But it is not necessary to get up with a cane, and when crying, it seems that the voice is exhausted, only answering and not refuting (these are the etiquette for mourning for the father, but it is not necessarily the case for mourning for the teacher). The rest is done according to etiquette (in addition, it is the same as the etiquette for mourning for the father). Now some young people in the neighborhood (referring to people of humble status), crying and complaining about torture, probably do not care about offending the suspicion of the father (now some monks cry for the death of the teacher, calling the sky, etc., these are all inappropriate, and there is suspicion of offending the father, which should be removed). Painted carts, straw figures, and objects of gods, since they do not expect the teacher to be in the way of ghosts, why use these things (oath objects, etc. are useless). When Wei Daodeng died, Emperor Xiaowen of the Northern Wei Dynasty issued an edict saying: 'My teacher, Dharma Master Daodeng, suddenly passed away, and I am extremely sad and cannot control myself. Because I am dealing with the funeral, I cannot go immediately, so I will cry outside the door according to the etiquette for treating the teacher.' (According to etiquette, mourning for the teacher should be cried outside the bedroom door). When Tan Yan of the Sui Dynasty died, Emperor Wen of the Sui Dynasty was very sad and stopped the court. The Prince of Teng and others followed the funeral with disheveled hair and bare feet, crying. Later generations were unable to weigh the importance of these things. The historian Lao Tzu hid in the quicksand, or dissolved in Huaili, and his disciples did not know (Lao Tzu saw the decline of the Zhou Dynasty, so he rode a green ox out of Hangu Pass and went west to the quicksand. Zhuang Zhou said that Lao Tzu died in Huaili, Fufeng, and Qin Yi went to mourn, cried a few times and left, and since then his disciples...).
【English Translation】 English version: 'Li Sheng' refers to someone who has the ability to generate disciples' precepts. Foreign countries call it 'Acharya' (阿阇梨), which is translated here as 'model and norm,' meaning someone who can teach and correct their behavior. There are five types of these (Acharyas), namely tonsure, the ten precepts, dependence, Karma, and teaching (Karma refers to the announcement made during ordination). Among them, some (teacher-student relationships) begin with shaving the head, wearing (the kasaya), and prohibiting self-indulgence; some (teacher-student relationships) are achieved through the study of the Dharma body and wisdom life. The world believes that the kindness of the ruler, father, and teacher is the same. The father gives birth to us, the teacher teaches us, and the ruler provides for us. Therefore, there are sayings of mourning for the father, mourning for the ruler, and mourning for the teacher (mourning for the father for three years, mourning for the ruler for one year, and mourning for the teacher with sorrow in the heart). Buddhism, because of the precepts, treats the teacher-student relationship even more solemnly (the precepts are the foundation for entering the Buddhist path, and the teacher is the cause for leaving the world), not only crying in the bedroom, but also with sorrow in the heart. Dama Ge Fei wore straw sandals and mourned like the father's death (the mourning dress for the teacher is the same as for the father, and the mourning period is twenty-five months). But it is not necessary to get up with a cane, and when crying, it seems that the voice is exhausted, only answering and not refuting (these are the etiquette for mourning for the father, but it is not necessarily the case for mourning for the teacher). The rest is done according to etiquette (in addition, it is the same as the etiquette for mourning for the father). Now some young people in the neighborhood (referring to people of humble status), crying and complaining about torture, probably do not care about offending the suspicion of the father (now some monks cry for the death of the teacher, calling the sky, etc., these are all inappropriate, and there is suspicion of offending the father, which should be removed). Painted carts, straw figures, and objects of gods, since they do not expect the teacher to be in the way of ghosts, why use these things (oath objects, etc. are useless). When Wei Daodeng died, Emperor Xiaowen of the Northern Wei Dynasty issued an edict saying: 'My teacher, Dharma Master Daodeng, suddenly passed away, and I am extremely sad and cannot control myself. Because I am dealing with the funeral, I cannot go immediately, so I will cry outside the door according to the etiquette for treating the teacher.' (According to etiquette, mourning for the teacher should be cried outside the bedroom door). When Tan Yan of the Sui Dynasty died, Emperor Wen of the Sui Dynasty was very sad and stopped the court. The Prince of Teng and others followed the funeral with disheveled hair and bare feet, crying. Later generations were unable to weigh the importance of these things. The historian Lao Tzu hid in the quicksand, or dissolved in Huaili, and his disciples did not know (Lao Tzu saw the decline of the Zhou Dynasty, so he rode a green ox out of Hangu Pass and went west to the quicksand. Zhuang Zhou said that Lao Tzu died in Huaili, Fufeng, and Qin Yi went to mourn, cried a few times and left, and since then his disciples...).
喪服之制未聞其說也)魯司𡨥卒。門人疑所服。子貢曰。昔夫子喪顏淵子路若喪子而無服請喪夫子若喪父而無服二三子皆绖而出也(不為哀弔服而加麻心喪三年檀弓文也)殆至漢魏。喪師彌篤。有以至於方父之喪者。今之禮薄寡有絻焉(絻喪服也)昔遠公制喪七日。以凡情難。割俾展哀也。過則束于禮矣(僧本象外之教以凡情未遣乃制七日之禮以展情也若過則拘束儒教也)齊隱士劉虬卒。弟子雖稟內教。若喪父無服(劉虬居荊州。后拂衣不仕。辟榖麻衣草室。屏絕世典。精研佛理。述頓悟義。當時莫有能屈者。注法華經。講涅槃大品等經。建武初徴為國子博士。卒于江州。白雲徘徊。有異香滿室。空中磬聲。年六十。弟子等如喪父而無服。庾詵云。文為世范。行為士則。因謚文范先生)隋天臺誡無哭泣著喪服。彼各隨時之義也。夫劉虬羔雁不顧(卿執羔大夫執雁。虬初為當陽令。改為南城。拂衣自免。年四十二。時論比之漢疏邴辭榮不顧祿位也)形質已遺。居今之死。非曰始死。若使為喪。猶矯乎羔雁。故損仁義。以示簡樸有終焉。而弟子從乎孔門之議也。天臺五十餘州咸稟。歸戒。若循乎縞素。則半國之人皆喪服矣。故可抑而從天竺之風也。仲尼云。喪與其易也甯戚(喪禮宜得中。若和易則寧可哀慼也)斯則振時之
【現代漢語翻譯】 現代漢語譯本： （關於喪服制度，我沒有聽說過相關的說法。）魯國的司𡨥去世了，他的學生們對穿什麼喪服感到疑惑。子貢說：『過去夫子（孔子）為顏淵（顏回）、子路（仲由）去世而哀悼，就像失去了兒子一樣，但沒有穿喪服。如果讓我們為夫子去世而穿喪服，就像為父親去世一樣，也不穿喪服。』於是，大家就都戴著麻绖（一種喪服）出去了（不因為哀悼而穿喪服，只是戴著麻绖表示心中服喪三年，《檀弓》中有記載）。 大概到了漢魏時期，喪葬之禮變得越來越隆重，甚至有像為親生父親去世一樣辦理喪事的。現在的禮儀已經簡化了很多，很少有人戴絻（一種喪服）了。 過去慧遠大師制定喪禮為七天，是因為考慮到常人的情感難以割捨，所以允許人們用七天的時間來表達哀思。如果超過這個期限，就又會被禮法所束縛了（僧人本來修的是象外之教，如果凡人的情感沒有消除，就制定七天的喪禮來表達情感，如果超過這個期限，就又會被儒家的禮法所拘束了）。 齊國的隱士劉虬去世了，他的弟子們雖然信奉內教（佛教），但還是像為父親去世一樣，不穿喪服（劉虬居住在荊州，後來辭官不做，隱居起來，吃素，穿麻衣，住在草屋裡，斷絕與世俗的交往，精研佛理，著有《頓悟義》。當時沒有人能辯駁他。他還註釋了《法華經》，講解了《涅槃大品》等經典。東漢建武初年，被徵召為國子博士，在江州去世。去世時，白雲繚繞，有奇異的香味充滿房間，空中傳來磬的聲音，享年六十歲。他的弟子們像失去了父親一樣，但沒有穿喪服。庾詵評價他說：『文章可以作為世人的典範，行為可以作為士人的準則。』因此追諡他為文范先生）。 隋朝的天臺宗告誡人們不要哭泣，也不要穿喪服，這都是根據不同時期的具體情況而制定的。劉虬連羔羊和雁都不顧（古代卿大夫死後要用羔羊和雁來祭祀，劉虬最初擔任當陽縣令，後來改任南城縣令，之後辭官不做，當時四十二歲。當時的人們把他比作漢朝的疏廣、邴吉，認為他不貪圖榮華富貴）。他的形體和資質已經消逝了，現在他的去世，並不是真正的死亡。如果還要為他辦理喪事，就像用羔羊和雁來祭祀一樣，是虛偽的。所以要減少仁義，來表示簡樸，這樣才能善始善終。而他的弟子們是遵循孔子的主張。天臺宗在五十多個州都受到信奉，人們都皈依佛法，如果都按照儒家的禮儀穿喪服，那麼半個國家的人都要穿喪服了。所以可以抑制儒家的禮儀，而遵循天竺（印度）的風俗。孔子說：『喪事與其過於繁瑣，不如哀慼。』這就是要匡正時弊的意思。
【English Translation】 English version: (I have not heard of the details regarding the system of mourning garments.) When Si Kou of Lu passed away, his disciples were uncertain about what mourning attire to wear. Zigong said, 'In the past, when the Master (Confucius) mourned for Yan Yuan (Yan Hui) and Zilu (Zhong You), it was as if he had lost his own sons, yet he did not wear mourning garments. If we were to mourn for the Master as if he were our father, we should also not wear mourning garments.' Thus, they all went out wearing hemp headbands (a type of mourning attire) (not wearing mourning garments for mourning, but wearing hemp headbands to signify mourning in their hearts for three years, as recorded in the 'Tan Gong'). It was probably during the Han and Wei dynasties that funeral rites became increasingly elaborate, even to the point of holding funerals as if for one's own biological father. Nowadays, the rituals have been simplified a lot, and few people wear the 'mian' (another type of mourning attire). In the past, Master Huiyuan established the mourning period as seven days because he considered that ordinary people's emotions were difficult to let go of, so he allowed them seven days to express their grief. If this period was exceeded, they would be bound by the rules of etiquette again (monks originally cultivated the teachings beyond appearances, and if ordinary people's emotions were not eliminated, they established a seven-day mourning period to express their emotions. If this period was exceeded, they would be constrained by Confucian etiquette). The recluse Liu Qiu of Qi passed away, and although his disciples believed in the inner teachings (Buddhism), they still did not wear mourning garments, as if their father had passed away (Liu Qiu lived in Jingzhou, and later resigned from his official position and lived in seclusion, eating vegetarian food, wearing hemp clothing, and living in a thatched hut, cutting off contact with the world and studying Buddhist principles diligently. He wrote 'The Meaning of Sudden Enlightenment'. At that time, no one could refute him. He also annotated the 'Lotus Sutra' and lectured on the 'Nirvana Mahaparinirvana Sutra' and other scriptures. In the early years of the Jianwu era of the Eastern Han Dynasty, he was summoned to be a National Academy Scholar and died in Jiangzhou. At the time of his death, white clouds lingered, and a strange fragrance filled the room, and the sound of a chime came from the air. He was sixty years old. His disciples were like losing their father, but they did not wear mourning garments. Yu Shen commented, 'His writings can serve as a model for the world, and his actions can serve as a standard for scholars.' Therefore, he was posthumously honored as Mr. Wenfan). The Tiantai sect of the Sui Dynasty warned people not to cry or wear mourning garments, which were all formulated according to the specific circumstances of different periods. Liu Qiu did not even care about the lamb and the goose (in ancient times, lambs and geese were used to sacrifice to deceased senior officials, Liu Qiu initially served as the magistrate of Dangyang County, and later changed to Nancheng County, and then resigned from his official position, at the age of forty-two. At that time, people compared him to Shu Guang and Bing Ji of the Han Dynasty, believing that he was not greedy for wealth and status). His form and qualities have already disappeared, and his death now is not a true death. If we were to hold a funeral for him, it would be like sacrificing with lambs and geese, which is hypocritical. Therefore, we should reduce benevolence and righteousness to show simplicity, so that we can have a good beginning and a good end. And his disciples are following Confucius's proposition. The Tiantai sect is believed in more than fifty states, and people have converted to Buddhism. If they all wear mourning garments according to Confucian etiquette, then half of the country will have to wear mourning garments. Therefore, we can suppress Confucian etiquette and follow the customs of Tianzhu (India). Confucius said, 'It is better to be sorrowful than to be too elaborate in mourning.' This is the meaning of correcting the malpractices of the times.
意厚矣。今秦洛之風。喪則喪矣。十師而亡哀降殺何哉(親教師可同斬缞本頭戒師可大功。教授師可小功。羯磨師已下剃髮師十戒師八戒師五戒師依止師授法師並緦麻可也)匪喪則已。喪則其無別乎。故戒師可乎大功也(九月服)教授小功也(五月也)余則緦麻可矣(三月)朋友者。禮云。群居入則绖出則否。朋友皆在他邦。則但師心喪三年朋友期故朋友墓有宿草則不哭焉。在異域無喪制(凡云異域外國皆天竺也)不封不樹(封冢土也)棄之中野(施鳥獸于寒林)或崇蘊燃之(焚之以薪)或淵流沈之。所窆者少。喪期無數(窆埋之也。或棄或焚或沈。亦無五服期限之事)若中華之前古(同上古之時也)其有欲遵此。而罷哭泣去喪制。為不違律者。吾無與乎爾(身居東土。而欲禮遵西國不可也)夫揣食嗚足。袒肩跣趾。圍繞卻退。皆殊俗之風也(南海寄歸傳云。西國以手揣飯而食。禮拜嗚足以舌舐之也。袒肩露右膊也。跣趾赤腳也。圍繞退坐。此皆西士之風。今皆不行喪禮。如何便欲遵之)中國則不為。何臨喪則欲承之歟。夫哀哭喪服且非性戒(但是遮戒制約)雖五篇則禁。而律有隨方之義。孰謂居喪。必違聖意焉。昔雙林摽擗。佛剖棺而興。慰而不責。蓋憫其號慕。篤其哀敬(佛俱尸入滅。弟子號擗。佛母摩耶自忉利
【現代漢語翻譯】 意厚矣。今秦洛之風，喪則喪矣。十師而亡哀降殺何哉（親教師可同斬缞本頭，戒師可大功，教授師可小功，羯磨師已下剃髮師、十戒師、八戒師、五戒師、依止師、授法師並緦麻可也）。匪喪則已，喪則其無別乎？故戒師可乎大功也（九月服），教授小功也（五月也），余則緦麻可矣（三月）。朋友者，禮云：『群居入則绖，出則否。』朋友皆在他邦，則但師心喪三年，朋友期故，朋友墓有宿草則不哭焉。在異域無喪制（凡云異域、外國皆天竺（India）也），不封不樹（封冢土也），棄之中野（施鳥獸于寒林），或崇蘊燃之（焚之以薪），或淵流沈之。所窆者少，喪期無數（窆埋之也，或棄或焚或沈，亦無五服期限之事）。若中華之前古（同上古之時也），其有欲遵此，而罷哭泣去喪制，為不違律者，吾無與乎爾（身居東土，而欲禮遵西國不可也）。夫揣食嗚足，袒肩跣趾，圍繞卻退，皆殊俗之風也（南海寄歸傳云：『西國以手揣飯而食，禮拜嗚足以舌舐之也，袒肩露右膊也，跣趾赤腳也，圍繞退坐。此皆西士之風，今皆不行喪禮，如何便欲遵之？』）。中國則不為，何臨喪則欲承之歟？夫哀哭喪服且非性戒（但是遮戒制約），雖五篇則禁，而律有隨方之義，孰謂居喪，必違聖意焉？昔雙林摽擗，佛剖棺而興，慰而不責，蓋憫其號慕，篤其哀敬（佛俱尸（Kushinagar）入滅，弟子號擗，佛母摩耶（Maya）自忉利（Trayastrimsa）
【English Translation】 The intention is profound. Now, the customs of Qin and Luo are declining. If there is mourning, then there is mourning. Why is there a reduction in mourning for the ten teachers? (The Preceptor can wear the same coarse hemp as the chief mourner, the Ordination Teacher can wear heavy mourning, the Teaching Teacher can wear light mourning, and those below the Karmacharya, including the Hair-cutting Teacher, Ten Precepts Teacher, Eight Precepts Teacher, Five Precepts Teacher, Relying Teacher, and Dharma-giving Teacher, can wear the lightest mourning.) If there is no mourning, then so be it. But if there is mourning, should there be no distinction? Therefore, the Ordination Teacher is worthy of heavy mourning (nine-month mourning period), the Teaching Teacher of light mourning (five-month mourning period), and the rest can wear the lightest mourning (three months). As for friends, the rites say, 'When living together, one wears mourning attire when entering, but not when going out.' If friends are in other lands, then one mourns in one's heart for three years. If a friend's grave has old grass, then one does not weep. In foreign lands, there are no mourning customs (all references to 'foreign lands' refer to India), no mounds are built, and no trees are planted (mounds are earthen tombs), and the body is abandoned in the wilderness (given to birds and beasts in the cold forest), or it is burned with firewood, or it is sunk in a deep stream. Few are buried, and there is no fixed mourning period (burial is the act of burying; whether abandoned, burned, or sunk, there is no fixed period of mourning). If someone in ancient China (similar to ancient times) wishes to follow this and abandon weeping and mourning customs, claiming it does not violate the precepts, I have nothing to do with them (living in the Eastern Land, yet wanting to follow the customs of the Western Land is not permissible). Eating with one's hands, making sounds with one's feet, baring one's shoulders, walking barefoot, circling and retreating are all customs of different lands (the 'Nanhai Jigui Zhuan' says, 'In the Western Land, they eat rice with their hands, making sounds with their feet when bowing, and licking their fingers with their tongues. They bare their shoulders, exposing their right arms, and walk barefoot. Circling and retreating are all customs of the Western people. Now, they do not practice mourning rites, so how can one want to follow them?'). China does not do these things, so why would one want to adopt them when facing death? Moreover, weeping and mourning attire are not inherent precepts (but rather prohibitive precepts), although the five sections of the Vinaya prohibit them, the Vinaya has the meaning of adapting to local customs. Who says that observing mourning necessarily violates the Sage's intention? In the past, in the twin Sala trees (at Kushinagar), when the Buddha (Buddha) entered Nirvana, his disciples wailed. The Buddha opened his coffin and arose, comforting them without blaming them, because he pitied their grief and valued their sorrow and respect. (When the Buddha entered Nirvana at Kushinagar, his disciples wailed. The Buddha's mother, Maya, descended from Trayastrimsa
天來。如來從金棺起。與母相見。而不責弟子等悲號。蓋欲厚其哀慕之心也)夫敬則行其志。慕則思其教。教立而志宣。于摽擗之理實為有得。涅槃為究竟之教。於何不然。若以去親擯俗習。無生之法當忘情絕愛固不宜者。則何太早(殊未行行便欲忘情一何謬也)計見卯而求時夜。見彈而求鸮䏑歟(時夜雞也。有司辰之功。今見卵便欲求雞理非也。鸮如鳩。綠色肉為䏑最美。須以彈方獲。今見彈便索鸮䏑非也。忘情于境。方契于道。今情既未忘。如何便欲擯俗也)夫始行之徒。未階聖位。志業沈么。蓋區中一細人耳。遽則能割愛乎。夫不愛于其親。則移愛於他人(不愛其親。而愛他人。謂之悖德)而於權勢潤屋之門蘧蘧然(蘧蘧草草貌)有所親附也。其忘情者但忘于名教禮義(今見吾門有擯名教。謂之聲聞。取著全便忘棄則。又見貴門財物動容汲汲者也)而忿欲勝負衣服飲食逐逐焉何所忘也。既情不盡忘。愛不盡絕。豈于喪禮而欲去耶。或曰。若使沙門隨方為喪亦得。隨方致敬王者歟(既同俗禮。何方便同拜揖)曰不然(泛答也)何則(卻徴也)夫拜為外飾。孝自內心。抑為外飾。損髡祖之儀。抑其內心。失愛敬之性。與其兩抑不若兩縱。縱其不拜。成王臣之信獎。縱其為喪。成人倫之孝悌。故依違異也。詳夫外國哀
{ "translations": [ "現代漢語譯本：", "天來。（如來從金棺中起身，與母親相見，卻不責備弟子們的悲傷哭號，大概是想要加深他們哀悼思慕的心情吧。）如果說恭敬，就要遵循他的志向；如果說思慕，就要思考他的教誨。教誨樹立了，志向得以宣揚，對於捶胸頓足的禮儀，實際上是有所得益的。涅槃是最究竟的教義，為什麼不能這樣做呢？如果認為出家之人去除親情、摒棄世俗習氣，無生的佛法應當忘卻情感、斷絕愛戀才是合適的，那麼這種想法就太早了（修行尚未開始，就想要忘卻情感，這是多麼荒謬啊）。這就像看到雞蛋就想要得到報曉的公雞，看到彈弓就想要得到美味的鸮鳥肉一樣嗎？（報曉的公雞有司辰的功用，現在看到雞蛋就想要得到公雞，這在理上是不可能的。鸮鳥像斑鳩，綠色的肉最為鮮美，必須用彈弓才能捕獲。現在看到彈弓就想要得到鸮鳥肉，這也是不可能的。忘卻對境的執著，才能契合于道。現在情感既然沒有忘卻，怎麼能摒棄世俗呢？）", "剛開始修行的弟子，還沒有達到聖人的地位，志向和事業還很淺薄，不過是世俗中的一個普通人罷了。怎麼能立刻割捨愛戀呢？如果不愛自己的親人，就會把愛轉移到其他人身上（不愛自己的親人，卻愛其他人，這叫做違背道德），對於有權有勢、能夠提供好處的人家，就會小心翼翼地親近依附。那些口頭上說要忘卻情感的人，只不過是忘卻了名教禮義（現在看到我們佛門中有人摒棄名教，自稱為聲聞，貪圖享受，完全忘記了戒律。又看到那些對富貴人家財物動心，急切追求的人），而對於憤怒、慾望、爭強好勝、華麗的衣服、美味的飲食，卻仍然在不斷地追逐，他們究竟忘卻了什麼呢？既然情感沒有完全忘卻，愛戀沒有完全斷絕，怎麼能在喪禮上摒棄世俗的禮儀呢？有人說：如果出家人能夠按照各地的風俗來辦理喪事，也能夠按照各地的風俗來尊敬君王嗎？（既然遵循世俗的禮儀，又怎麼能方便地行拜禮呢？）回答說：不能這樣做（這是總體的回答）。為什麼呢？（這是反問）行拜禮是外在的裝飾，孝順出自內心。抑制外在的裝飾，損害剃髮的僧人形象；抑制內心的情感，喪失愛敬的本性。與其兩方面都抑制，不如兩方面都順從。順從他們不拜君王，成就他們作為臣子的信義；順從他們辦理喪事，成就他們作為人的孝道和悌道。所以，依順和違背，要根據具體情況來判斷。詳細考察外國哀", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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亦甚矣。故波斯匿王喪母惶惶慼慼(舍衛國波斯匿王喪母身灰塵坌等)大聖示滅。而四眾血現。如波羅奢花。舍利弗灰身。無色界天淚下如春細雨(無色界化定果色而下慰問也)豈不由生我德我。其情篤切。匪刑匪勸。志發於衷。故有昊天蓼莪之痛(哀哀父母。生我劬勞。欲報深恩。昊天罔極。蓼長大也。莪蘿蒿也。周幽王時。人民久役。不得養父母。如見義不識也)升堂負序之哀(序東西墻也。孝子升堂。而揹負序)不期哭而聲自號。不盰衡而貌自苦。安能以飾高而強抑。恥俗而求變耶。昔齊州三藏(義凈也)自西域還。每事演遐舉之功。遙情賞金方之訓。以為披黲布而乖常式。留長髮而異舊儀。斯亦重結塵勞。更嬰桎梏(襪黲長長髮未必合道者也)又云。去釋父之聖教。重周孔之俗禮。特以靈裕為知道者也。竊以。天下沙門皆非裕也。為裕則邯鄲之步不成(邯鄲趙郡美女能行)得無真俗兼喪焉。古人曰。聖達節。次守節。下失節(曹子臧語也)夫非達非守則非失如何。是以居喪者。退居勵行。起于寒泉凱風之思修香火。齊戒之福幽顯普賴奚則乖于道歟。今有瑣夫居喪如無喪。衣食安安然。笑語晏晏然。何其勃也(臨喪不哀。吾何以觀之哉)有土之辟。亦可問之。產生何罪焉。梁草堂約。二親將亡。並及臨訣。孺慕
【現代漢語翻譯】 現代漢語譯本： 確實非常嚴重。所以波斯匿王（Prasenajit，舍衛國國王）因喪母而惶恐悲傷（舍衛國波斯匿王喪母，身上沾滿灰塵），大聖（佛陀）涅槃時，四眾弟子悲痛得血淚如波羅奢花（Butea monosperma）般鮮紅。舍利弗（Sariputra）尊者火化后，無想天（Asamjnasattvas）的眾生也淚如春雨般落下（無想天的眾生從禪定中下來慰問）。這難道不是因為感念父母『生我養我』的恩德，他們的情感真摯深切嗎？這種情感並非靠刑罰或勸誡而來，而是發自內心。所以才有昊天罔極的蓼莪之痛（哀哀父母，生我劬勞，欲報深恩，昊天罔極。蓼和莪都是草名，周幽王時，人民長期服役，無法贍養父母，如同見了義卻不認識），以及升堂負序的哀傷（序指東西墻，孝子升堂，卻背對著墻）。他們不是刻意哭泣，聲音卻自然悲號；不是故意皺眉，容貌卻自然憔悴。又怎能用虛飾來抬高自己，用強行壓抑來標新立異，以恥笑世俗來追求改變呢？ 過去齊州的三藏法師（Tripitaka，義凈）從西域回來，總是讚揚西域僧人弘揚佛法的功德，遙寄對西方凈土的嚮往。他認為，披著粗糙的袈裟卻違背常理，留著長髮卻不同於舊的僧儀，這都是重新束縛于塵世的煩惱，給自己戴上枷鎖（穿著粗糙的袈裟和留著長髮未必符合佛道）。他還說，這是拋棄了釋迦牟尼佛（Sakyamuni）的聖教，又重新撿起周公孔子的世俗禮儀，特別推崇靈裕這種自以為懂得佛法的人。我認為，天下的沙門（Sramana，出家修道者）並非都是靈裕，如果都像靈裕那樣，就會像邯鄲學步一樣，什麼也學不成（邯鄲是趙國的美女，擅長走路），恐怕會真俗兩失。古人說：『聖人能通達禮節，其次是遵守禮節，最下等的是喪失禮節』（曹子臧語）。如果既不能通達，又不能遵守，又何談喪失呢？所以，居喪的人，應該退居家中，努力修行，懷著寒泉凱風的思念之情，修持香火，齋戒，祈求冥冥中的福報，普遍利益眾生，這又怎麼會違背佛道呢？ 現在有些小人，居喪卻像沒事人一樣，衣食住行安然自得，談笑風生，多麼可恥啊（面臨喪事卻不悲哀，我還能觀察他什麼呢）！有封地的君主，也可以質問他們，他們生來有什麼罪過呢？梁草堂的約定，父母將要去世，以及臨終訣別時，要充滿孺慕之情。
【English Translation】 English version: It is indeed very serious. Therefore, King Prasenajit (King of Sravasti) was terrified and grieved at the loss of his mother (King Prasenajit of Sravasti was covered in dust due to the loss of his mother), and when the Great Sage (Buddha) entered Nirvana, the fourfold assembly shed blood like Parasha flowers (Butea monosperma). When Venerable Sariputra's body was cremated, the beings of Asamjnasattvas (the Heaven of Non-Perception) shed tears like fine spring rain (the beings of Asamjnasattvas descended from their meditative state to offer condolences). Is this not because they cherish the kindness of their parents who 'gave birth to me and nurtured me'? Their emotions are sincere and profound. This emotion does not come from punishment or exhortation, but arises from the heart. Therefore, there is the pain of 'Liao E' with boundless heaven (Alas, my parents, who toiled to give birth to me, I want to repay their deep kindness, but the vast heaven is boundless. Liao and E are both names of plants. During the reign of King You of Zhou, the people were in service for a long time and could not support their parents, as if they saw righteousness but did not recognize it), and the sorrow of ascending the hall and turning away from the wall (the wall refers to the east and west walls, a filial son ascends the hall but turns his back to the wall). They do not deliberately cry, but their voices naturally wail; they do not deliberately frown, but their faces naturally look haggard. How can one use pretense to elevate oneself, use forced suppression to seek novelty, and ridicule the world to pursue change? In the past, the Tripitaka Master (Yijing) of Qizhou, upon returning from the Western Regions, always praised the merits of the monks in the Western Regions in propagating the Dharma, and remotely expressed his longing for the Western Pure Land. He believed that wearing rough robes but violating common sense, and keeping long hair but differing from the old monastic customs, were all re-binding oneself to the troubles of the world and putting shackles on oneself (wearing rough robes and keeping long hair are not necessarily in accordance with the Buddhist path). He also said that this is abandoning the sacred teachings of Sakyamuni Buddha and picking up the secular rituals of the Duke of Zhou and Confucius again, especially praising Lingyu, who thinks he understands the Dharma. I believe that not all Sramanas (ascetics) in the world are like Lingyu. If everyone were like Lingyu, they would be like trying to walk like the people of Handan, learning nothing (Handan was a beautiful woman in the Zhao kingdom who was good at walking), and would probably lose both the true and the secular. The ancients said: 'The sage can understand the rites, the next is to abide by the rites, and the lowest is to lose the rites' (Cao Zizang's words). If one can neither understand nor abide by them, how can one talk about losing them? Therefore, those who are in mourning should retreat to their homes, strive to cultivate themselves, cherish the thoughts of 'Han Quan Kai Feng' (cold spring and gentle breeze), cultivate incense, observe precepts, and pray for blessings in the unseen world, benefiting all beings universally. How can this be contrary to the Buddhist path? Now there are some petty people who act as if nothing has happened while in mourning, their clothing, food, and housing are comfortable, and they laugh and talk happily. How shameful (if one is not sad in the face of mourning, what else can I observe in him)! The lords of the fiefdoms can also question them, what crime were they born with? The agreement of Liang Caotang is that when parents are about to pass away, and at the time of final farewell, one should be full of filial piety.
嬰號(慕同孺子號比嬰兒)不交人世。其德彌遠。其望彌重。不食五穀。猶至於是。食美衣輕者。其則能加於約乎。
譏異說第十(譴責所非曰譏舉事乖正曰異)
建德之賢。蔽志若偷(建立也。蔽藏也。立德之士。所蘊含弘。長掩之而如不足也)作偽之家。哿言如流(哿可也。作偽之士。所舉便佞。故巧言流美也)執虛為有。飾邪撓正。舉其所同。訾其所不同。憑陵紛紜。如日之升。為云之翳。如水之澄。為風作濤。難乎其極也(巧說亂正也)經云。昔有二弟子。各護師之一足。各非所不護者(賢愚經說。昔有令二弟子。各護一足。護左者不在被護右者擊之。護右者不在被護左者擊之。師足不逾月二俱爛矣。喻今大小乘各相非也)忿則相擊之。其忿不已。其足亡矣。今異說之。夫各忮貨譽(忮妒害也)于聖師則無所顧矣。哀哉焉。嘗試論之曰。夫貌異於心。性成乎習。下俚巴歌。和者必眾(昔楚人巴歌。俚人和者眾。作白雪之篇。和者寡矣)燕石魚目。鑒者必寡(燕石似玉。魚目類珠)故使逐塊之流邪妄同群(朋其邪說如狗逐由)各保其主。吠堯為桀。今以言不及義則為異說。折之有當是曰譏者。伐本塞淵。或冀乎得(今之所陳。冀在伐其本塞其原者也)但爝火光微資燭。龍以輔照。蒲牢響邇。仰雷霆
而佐震(爝火螢火也。蒲牢海獸也。鯨魚擊之。則聲震川穀。今于鐘上鑄之。以魚形杵擊之。取其聲也。今北山和尚謙云。雖欲伐本塞源止其邪說。所恨己才智同於爝火。等微爰仗。群賢聲援以助之。用光像運矣)斯實鄙抱之所蓄也。嘗有戚施喔咿者(戚施面柔也。喔吚強顏也)私余曰。彼黨斯盛(謂異說之徒)將不得於君奈何(恐為時所忌民之多僻無自立辟佞人多黨矣)余曰。獸顧濡尾。則不濟也(狐將渡河。若懼濕尾則不濟)得義而傷亦何忌耶。夫漁父剸蛟。獵夫搏虎。皆其志也(懼則不為也。所謂論至德者不和于俗。成人功者不謀于眾矣)異說曰。封戒學者。實則小智。隘情不夷(封滯也。隘窄也。夷平也。言持戒者局小乘也)觸物忌過。亡身猶糞土。厚意于草木(昔有持戒比丘。行遇賊劫其衣缽。仍以草系之。日中比丘不能斷草而去。慮破戒也)大士觀之。如險惡逕。不若資吾大道落吾節放吾心不踵武不俯眉。不飢腸不病蔬。逍遙乎飲饌之間。坦蕩乎貨植之上。何莫為吾適也。孰能捐膏粱純纊之美厚。與夫後世魂靈作殘刻卑隸者歟(今世不餐鮮美服華麗。死後終作卑賤之鬼何哉)譏者曰。夫何然哉。不愧於人。不畏於天。允意勃善。罪莫甚矣。戒者威儀也(威者有威可畏。儀者有儀可則)威儀者德之表也。詩
【現代漢語翻譯】 現代漢語譯本： 而佐震（爝火（zhuó huǒ，小火）如同螢火蟲的光芒。蒲牢（pú láo）是海中的一種異獸，當鯨魚撞擊它時，聲音能震動山谷。現在在鐘上鑄造蒲牢的形象，用魚形的槌敲擊它，就是爲了取其聲音。現在北山和尚謙虛地說，即使想要從根本上阻止邪說，只可惜自己的才智如同小火一樣微弱，只能依靠各位賢士的聲援來幫助，以光大佛法）實在是我心中所積蓄的想法。曾經有個面帶諂媚、說話吞吞吐吐的人（戚施（qī shī）指面容柔順諂媚的樣子，喔咿（wō yī）指勉強裝出和悅的表情）私下對我說：『那些異端邪說的人勢力正盛，你這樣做恐怕會得罪當權者，該怎麼辦呢？』（擔心被時勢所忌憚，民眾大多偏頗，沒有自己的主見，依附邪佞之人的人很多啊）我說：『野獸如果顧慮沾濕尾巴，就無法渡河。』（狐貍要過河，如果害怕尾巴被打濕就過不去）只要是爲了正義，即使受到傷害又有什麼可怕的呢？漁夫斬殺蛟龍，獵人搏鬥老虎，都是他們的志向啊。（如果害怕就不會去做了。所以說，討論最高道德的人不與世俗同流合污，成就大功業的人不與眾人商量） 異端邪說的人說：『用戒律來約束學者，實在是小聰明，心胸狹隘，不能平等待人。（封滯（fēng zhì）指封閉停滯，隘（ài）指狹窄，夷（yí）指平坦。這是說持戒的人拘泥於小乘佛法）害怕觸犯事物，過於謹慎，即使失去生命也如同糞土一樣，卻對草木懷有深厚的感情。（過去有持戒的比丘，行走時遇到強盜搶劫他的衣物，仍然用草繩把衣物繫住，直到中午比丘也不能割斷草繩離去，因為擔心破戒）大士（指大菩薩）看到這種行為，如同走在危險的道路上。不如傚法我們的大道，放下戒律的束縛，放縱自己的心，不跟隨前人的腳步，不低眉順眼，不忍受飢餓，不厭惡粗茶淡飯，在美食佳餚中逍遙自在，在財富權勢上坦蕩自如，有什麼不能讓我感到快樂的呢？誰會捨棄美味的食物和華麗的衣物，而在死後成為卑賤的鬼魂呢？』（現在不吃美味的食物，不穿華麗的衣服，死後終究會成為卑賤的鬼，這是為什麼呢？） 譏諷我的人說：『這樣做是為什麼呢？不愧對別人，不畏懼上天，放縱自己的慾望，罪過沒有比這更大的了。戒律是威儀的體現啊。（威（wēi）指有威嚴使人敬畏，儀（yí）指有儀容使人傚法）威儀是德行的外在表現。《詩經》說』
【English Translation】 English version: And Zuo Zhen (爝火 (zhuó huǒ, small fire) is like the light of a firefly. Pu Lao (蒲牢) is a mythical sea creature; when a whale strikes it, the sound reverberates through valleys. Now, the image of Pu Lao is cast on bells, and a fish-shaped mallet is used to strike it, precisely to capture its sound. Now, the monk of Beishan humbly says that even if he wishes to fundamentally stop heresies, he regrets that his wisdom is as weak as a small fire, and he can only rely on the support of all the virtuous to help him, to glorify the Dharma) is indeed the thought accumulated in my heart. Once, a flattering and stammering person (戚施 (qī shī) refers to a flattering and obsequious appearance, 喔咿 (wō yī) refers to forcing a harmonious expression) privately said to me, 'Those of heterodox doctrines are gaining power, I'm afraid you will offend those in power by doing this, what should you do?' (Worried about being resented by the times, most people are biased, without their own opinions, and many people depend on the wicked) I said, 'If a beast worries about wetting its tail, it cannot cross the river.' (If a fox wants to cross the river and is afraid of getting its tail wet, it cannot cross) As long as it is for justice, what is there to fear even if it is hurt? The fisherman slays the dragon, and the hunter fights the tiger, all are their ambitions. (If you are afraid, you will not do it. Therefore, those who discuss the highest morality do not conform to the world, and those who achieve great achievements do not consult with the public) Those of heterodox doctrines say, 'Using precepts to restrain scholars is really small cleverness, narrow-mindedness, and inability to treat people equally. (封滯 (fēng zhì) refers to closure and stagnation, 隘 (ài) refers to narrowness, 夷 (yí) refers to flatness. This means that those who uphold the precepts are confined to Hinayana Buddhism) Fearing to offend things, being too cautious, even losing life is like dung, but having deep feelings for plants. (In the past, there was a Bhikkhu who upheld the precepts, and when he encountered robbers robbing his clothes, he still tied the clothes with grass ropes, and the Bhikkhu could not cut the grass ropes to leave until noon, because he was worried about breaking the precepts) A Bodhisattva sees this behavior as walking on a dangerous road. It is better to follow our great path, put down the shackles of precepts, indulge one's heart, not follow in the footsteps of predecessors, not be obsequious, not endure hunger, not dislike coarse tea and light meals, be free and comfortable in delicacies, and be open and natural in wealth and power, what can't make me happy? Who would abandon delicious food and gorgeous clothes, and become a humble ghost after death?' (Now, if you don't eat delicious food and wear gorgeous clothes, you will eventually become a humble ghost after death, why is that?) Those who ridicule me say, 'Why do this? Not ashamed of others, not afraid of heaven, indulging one's desires, there is no greater sin than this. Precepts are the embodiment of dignity. (威 (wēi) refers to having dignity to make people fear, 儀 (yí) refers to having appearance to make people follow) Dignity is the external manifestation of virtue. The Book of Songs says'
曰。淑慎爾止。不愆于儀。又曰。抑抑威儀。惟德之隅(皆重威儀之道也)故若即修途。用之作符印(修長也。往長途以戒能涉也。符印若今之公憑也)若涉大水。用之作浮囊(律云。如人慾過大海。藉浮囊以得渡。喻如持戒。破一小戒。亦不能濟也)若制佚馬。用之作銜策。若穡千畝。用之作平地。羊車唯五犯(一波羅夷。二僧伽婆尸沙。三波逸提。四提舍尼。五突吉羅。唯防身口二業也)牛駕通三聚(身口意三聚也)虧之首末沉于龍鬼(破戒者多沈龍鬼)全之始卒超在人天。其照如日月。其好如瓔珞。是以草系護鵝(草系如上。護鵝者。昔有比丘入王宮。見鵝吞一珠。王后尋珠不獲。疑比丘取問之。比丘懼殺鵝不言。王將殺比丘。比丘亦不言。鵝即吐珠。王知非問。何以不言。比丘曰。言恐殺鵝也)有死無貳。驅龍墮雁。精誠一貫(如有比丘。于龍住處現通驅之終不失。持戒者往彈指三下。龍即便去也。智論云。有比丘持戒。食時至念食感。雁王知之。令雁投地欲供其食。比丘知已不食也)且吾與君俱緇也。在首無冠。在身唯褐。四海一已。無適無莫(適厚莫薄)何但選僧田之臘。飫焚爐之供(僧自二十歲年蒲。方受大戒。經夏及冬。謂之夏臘也)儀範不攝。皂素何別(今僧但以年臘高者。居上座而受供養。而全
不知修攝威儀也)夫聖人之行。莫尚乎齊戒。聖人之心。莫尚乎慈儉。非齊戒則謗聖人之行。非慈儉則違聖人之心。謗行違心。則八難不由步而往(八難。一地獄。二餓鬼。三畜生。四北州。五無想天。六生盲聾啞。七世智辯聰。八佛前法后。此皆障聖道之所)五苦不待召。而至此世他世。與夫後世幽魂。作深仇巨釁者也(由今身誹謗。令後世魂識沉墜。而積怨恨也)若以大道虛懷。小行傷德。則于菩薩戒經復何有矣(小乘戒若不能持。又安能持菩薩戒。小乘之戒。本自大乘流出)由是為猶冒于虎質稱鼠濫其馬形(為僧不能持戒。而更舉大叱小。實類犬鼠之形濫虎馬之質也)雖欲假詞逃責。而實文其罪也。異說曰。禪為心學。心冥神化不行而逝。將駐返速。其動如波涌其靜如淵默。當任之於自得。縱之於無為。何必端居槁形。以有待無。夫得之百年人也。不得之亦百年人也。況宗途僭峙戶牖蕪昧(縱達其理。未免生滅。而況跡超毗盧。豈不僭峙乎。色心混沌。豈不蕪穢乎)摭之於實其誰悟焉。未若興居偃仰。聊逸自體。鐘梵講誦。頗娛其意。禪乎吾無所為也(意重講唱不樂禪味者也)譏者曰。泛乎其誣。悠乎其殆(泛浮也。悠遠也。一聽異說。浮淺之誣謗似是悠遠思慮。深玄之理趣。全乖殆危也。理疏則危)既升而顛
【現代漢語翻譯】 現代漢語譯本： （他們）不知道如何修正和攝持威儀啊！聖人的行為，沒有比齋戒更重要的了；聖人的心，沒有比慈悲節儉更重要的了。不齋戒就會誹謗聖人的行為，不慈悲節儉就會違背聖人的心。誹謗聖人的行為，違背聖人的心，那麼八難（八難：一、地獄；二、餓鬼；三、畜生；四、北俱盧洲；五、無想天；六、生來就盲聾瘖啞；七、世智辯聰；八、生在佛前法后。這些都是障礙聖道的處所）不用走就自己來了，五苦（五苦：生、老、病、死、怨憎會）不用召喚就自己到了。這輩子和下輩子，與那些後世的幽魂，結下深仇大恨啊！（因為今生的誹謗，導致後世的魂識沉淪墜落，從而積攢怨恨。） 如果認為大道虛懷，小小的行為傷害不了德行，那麼對於菩薩戒經又有什麼用呢？（小乘戒如果不能持守，又怎麼能持守菩薩戒呢？小乘的戒律，本來就是從大乘流出的。）因此，這種行為就像是冒充老虎的資質，卻自稱為老鼠，濫用馬的形體。（作為僧人不能持戒，反而高舉大乘來貶低小乘，實在類似於犬鼠的形體濫用虎馬的資質。）即使想要假借言辭逃避責任，實際上是掩飾自己的罪過啊！ 另一種說法是：禪是心學，心與神冥合變化，不用行動就能逝去，想要駐留就能迅速返回，它的動就像波濤涌動，它的靜就像深淵沉默。應當任其自然，順其無為，何必端坐枯槁，以有為來等待無為呢？得到它，是活一百年的人；得不到它，也是活一百年的人。何況宗途傾斜，門戶荒蕪不明。（即使通達了禪的道理，也免不了生滅，何況跡象超越了毗盧遮那佛，豈不是傾斜了嗎？色心混沌，豈不是荒蕪了嗎？）從實際出發，又有誰能領悟呢？不如起居坐臥，姑且安逸自己的身體；敲鐘、誦經、講法，稍微娛樂自己的心意。禪，我沒有什麼可做的！（看重講經唱誦，不喜歡禪味的人這樣說。） 批評的人說：多麼浮泛的謬論啊！多麼遙遠的危險啊！（浮泛，指浮淺；悠遠，指遙遠。一聽信這些異端邪說，浮淺的謬論，好像是遙遠深邃的思慮，深奧玄妙的理趣，完全背離了，非常危險啊！理路疏忽就會有危險。）已經升上去了，卻要顛覆下來。
【English Translation】 English version: They do not know how to correct and maintain proper conduct! Of all the practices of the sages, none is more important than purification and abstinence. Of all the minds of the sages, none is more important than compassion and frugality. To not practice purification and abstinence is to slander the conduct of the sages; to not practice compassion and frugality is to violate the minds of the sages. Slandering the conduct and violating the mind will cause the Eight Difficulties (Eight Difficulties: 1. Hell; 2. Hungry ghosts; 3. Animals; 4. Uttarakuru (North Continent); 5. Realm of Non-Perception; 6. Being born blind, deaf, or mute; 7. Worldly cleverness and eloquence; 8. Being born before the Buddha or after the Dharma. These are all places that obstruct the path to enlightenment) to come without being sought, and the Five Sufferings (Five Sufferings: birth, old age, sickness, death, and being with those you hate) to arrive without being summoned. In this life and the next, one forms deep hatred and great animosity with the wandering souls of future generations! (Because of slander in this life, the souls of future generations will sink and fall, thus accumulating resentment.) If one believes that the Great Way is open-minded and that small actions cannot harm virtue, then what use is the Bodhisattva Precepts Sutra? (If the Hinayana precepts cannot be upheld, how can the Mahayana precepts be upheld? The Hinayana precepts originally flowed from the Mahayana.) Therefore, this behavior is like pretending to have the qualities of a tiger while calling oneself a mouse, abusing the form of a horse. (As a monk who cannot uphold the precepts, one instead elevates the Mahayana to denigrate the Hinayana, truly resembling the form of a dog or rat abusing the qualities of a tiger or horse.) Even if one wants to use words to escape responsibility, one is actually covering up one's own sins! Another saying is: 'Chan (Zen) is the study of the mind. The mind merges with the spirit and transforms, departing without action. If one wants to stay, one can quickly return. Its movement is like surging waves, its stillness is like a silent abyss. One should let it be natural and follow its non-action. Why must one sit upright and wither away, using effort to await non-effort? Obtaining it means living a hundred years; not obtaining it also means living a hundred years. Moreover, the path of the school is tilted, and the gate is desolate and unclear.' (Even if one understands the principles of Chan, one cannot avoid birth and death. Moreover, if the traces surpass Vairochana Buddha, is it not tilted? If form and mind are chaotic, is it not desolate?) From a practical standpoint, who can understand it? It is better to sit, stand, lie down, and rest one's body; to strike the bell, chant sutras, and lecture on the Dharma, slightly entertaining one's mind. Chan, I have nothing to do with it!' (Those who value lecturing and chanting and dislike the taste of Chan say this.) Those who criticize say: 'How superficial and false! How distant and dangerous!' (Superficial refers to shallowness; distant refers to remoteness. Upon hearing these heretical sayings, the superficial fallacies seem like distant and profound thoughts, but the deep and mysterious principles are completely deviated, which is very dangerous! If the reasoning is careless, there will be danger.) Having ascended, one is about to fall.
誠祇以悔也。夫五道之所不羈。三乘由茲抗綏(羈絆馬者綏升車繩。達空理者五趣不能拘其身。三乘安能攝其位。超然而出也)靜囂埃于通莊。啟靈關之奧樞(莊大路也。樞門機也)而莫先乎禪學者矣。故修德閑邪之士。未嘗不尸居。㲉食以至於無為(閑防也。㲉鳥鶵也。忘心之士其居則如尸無作其食。則如㲉不競淡然而已)其有不由此道。則辭想如麻。計事如流。形為心驅。苦與年窮。恍惚睢盱(睢盱舉目也)剌促趑趄(小走貌)何燕居之有也(今之稱禪者。不能寂靜。身心逐境遷轉。旦夕驅驅。豈曰燕居者哉)但禪通內外。位殊小大(禪者厭下地心引上地心。折伏煩惱令不生起。作六行事。觀通內教外道大乘小乘所作也。非止是一言一句而已)各隨修證有深淺矣(有近分根本理事。大小乘論深淺不同也)如象馬兔三獸渡河。蓋先聖之興詠耳(小乘喻免。中乘喻馬。大乘喻象。深淺別也)昔晉宋之間。西來三藏多以禪法教授。邕邕肅肅。默而習之。不以耀世。如竺道猷。定力深遠。高巖誦經。群虎前聽。一虎獨眠。猷以如意扣其頭使聽。求那跋摩累日不起。弟子往候。見白師子緣柱而立。滿空瀰漫。生青蓮華。故冒雨不沾。履泥不污。魏有跋陀。傳心悟于慧光。光少定力。終以三藏文字為國大統(先姓楊。定州人。
【現代漢語翻譯】 現代漢語譯本 實在是因為懺悔啊。五道輪迴無法束縛，三乘解脫由此得以實現（羈絆馬的韁繩和登上車子的繩索。通達空性真理的人，五道輪迴無法拘禁其身，三乘教法也無法限制其位，從而超越而出）。止息喧囂，通達大道，開啟靈性之門的關鍵，沒有比禪修更為重要的了（莊，指大道。樞，指門的關鍵）。所以，修養德行、防止邪念的人，沒有不做到像屍體一樣端坐，像雛鳥一樣簡單飲食，最終達到無為的境界的（閑，指防止。㲉，指小鳥。忘卻心念的人，他們的坐姿就像屍體一樣不動，他們的飲食就像雛鳥一樣不爭不求，清淡而已）。如果不是通過這種途徑，那麼思緒就像亂麻一樣，算計事情就像流水一樣，身體被心所驅使，痛苦與年齡一同增長，精神恍惚，舉止不安（睢盱，指舉目張望），行動侷促猶豫（趑趄，指小步慢行的樣子），哪裡還有安寧可言呢（現在那些自稱禪修的人，不能保持寂靜，身心隨著外境遷轉，整天忙碌奔波，怎麼能說是安居呢）？只是禪修貫通內外，境界有大小之分（禪修的人厭棄下層境界的心，引導向上層境界的心，折服煩惱，使其不再生起，進行六種修行，觀察貫通內教、外道、大乘、小乘所修的法門。並非僅僅是一言一句而已）。各自隨著修行證悟的程度而有深淺不同（有近分定、根本定，大乘、小乘的理論深淺不同）。就像大象、馬、兔子三種動物渡河的故事，是過去聖賢的比喻啊（小乘比喻兔子，中乘比喻馬，大乘比喻大象，深淺有別）。從前晉朝和宋朝之間，從西方來的三藏法師大多用禪法來教授。和睦恭敬，默默地學習，不以此來炫耀於世。例如竺道猷，定力深遠，在高巖誦經，一群老虎在前面聽經，只有一隻老虎在睡覺。竺道猷用如意敲打它的頭，讓它聽經。求那跋摩連續幾天不起床，弟子前去探望，看見一頭白色的獅子靠著柱子站立，滿空中瀰漫著青色的蓮花。所以冒雨不濕，踩泥不臟。北魏有跋陀，慧光禪師從他那裡領悟了心法。慧光禪師年輕時就很有定力，最終以三藏經書文字作為國家的根本大法（先姓楊，是定州人）。 English version It is truly through repentance. The cycle of the five paths cannot bind, and the liberation of the Three Vehicles is thereby achieved (the reins that bind the horse and the rope to get into the carriage. Those who understand the truth of emptiness, the five paths cannot restrain their bodies, and the teachings of the Three Vehicles cannot limit their positions, thus transcending). To cease the noise and reach the Great Path, to open the key to the spiritual gate, there is nothing more important than meditation (莊 refers to the Great Path. 樞 refers to the key to the door). Therefore, those who cultivate virtue and prevent evil thoughts, without exception, sit like corpses, eat simply like fledglings, and ultimately reach the state of non-action (閑 refers to prevention. 㲉 refers to a small bird. Those who forget their minds, their sitting posture is as still as a corpse, and their diet is as simple and uncontending as a fledgling). If not through this path, then thoughts are like tangled hemp, calculating things is like flowing water, the body is driven by the mind, suffering increases with age, the spirit is distracted and restless (睢盱 refers to looking around), and actions are hurried and hesitant (趑趄 refers to walking slowly). Where can there be peace (those who call themselves meditators now cannot maintain silence, their minds and bodies change with the external environment, and they are busy all day long. How can they be said to be living in peace)? It's just that meditation connects the inner and outer, and the realms have differences in size (those who meditate dislike the mind of the lower realm and guide the mind to the upper realm, subdue afflictions so that they no longer arise, practice the six practices, and observe and connect the teachings of the inner, outer, Mahayana, and Hinayana schools. It is not just a word or a sentence). Each has different depths depending on the degree of cultivation and realization (there are preparatory concentration and fundamental concentration, and the theories of Mahayana and Hinayana differ in depth). Just like the story of the three animals, the elephant, the horse, and the rabbit, crossing the river, it is a metaphor from the past sages (the rabbit is a metaphor for Hinayana, the horse is a metaphor for Madhyamaka, and the elephant is a metaphor for Mahayana, with different depths). In the past, between the Jin and Song dynasties, the Tripitaka masters who came from the West mostly taught with meditation methods. Harmonious and respectful, they learned silently, not to show off to the world. For example, Zhu Daoyou (Zhú Dàoyóu), his concentration was profound and far-reaching. When reciting scriptures on Gaoyan (Gāoyán), a group of tigers listened in front, and only one tiger was sleeping. Zhu Daoyou tapped its head with a ruyi (rúyì), making it listen to the scriptures. Guṇabhadra (Qiúnàbámó) did not get out of bed for several days. The disciples went to visit and saw a white lion standing against the pillar, and blue lotus flowers filled the sky. Therefore, he was not wet in the rain and did not get dirty in the mud. In the Northern Wei Dynasty, there was Batuo (Bátuó), from whom Huiguang (Huìguāng) Chan master realized the mind dharma. Huiguang Chan master had great concentration when he was young, and eventually used the Tripitaka scriptures as the fundamental law of the country (his original surname was Yang (Yáng), and he was from Dingzhou (Dìngzhōu)).
【English Translation】 It is truly through repentance. The cycle of the five paths cannot bind, and the liberation of the Three Vehicles is thereby achieved (the reins that bind the horse and the rope to get into the carriage. Those who understand the truth of emptiness, the five paths cannot restrain their bodies, and the teachings of the Three Vehicles cannot limit their positions, thus transcending). To cease the noise and reach the Great Path, to open the key to the spiritual gate, there is nothing more important than meditation (Zhuang refers to the Great Path. Shu refers to the key to the door). Therefore, those who cultivate virtue and prevent evil thoughts, without exception, sit like corpses, eat simply like fledglings, and ultimately reach the state of non-action (Xian refers to prevention. 㲉 refers to a small bird. Those who forget their minds, their sitting posture is as still as a corpse, and their diet is as simple and uncontending as a fledgling). If not through this path, then thoughts are like tangled hemp, calculating things is like flowing water, the body is driven by the mind, suffering increases with age, the spirit is distracted and restless (睢盱 refers to looking around), and actions are hurried and hesitant (趑趄 refers to walking slowly). Where can there be peace (those who call themselves meditators now cannot maintain silence, their minds and bodies change with the external environment, and they are busy all day long. How can they be said to be living in peace)? It's just that meditation connects the inner and outer, and the realms have differences in size (those who meditate dislike the mind of the lower realm and guide the mind to the upper realm, subdue afflictions so that they no longer arise, practice the six practices, and observe and connect the teachings of the inner, outer, Mahayana, and Hinayana schools. It is not just a word or a sentence). Each has different depths depending on the degree of cultivation and realization (there are preparatory concentration and fundamental concentration, and the theories of Mahayana and Hinayana differ in depth). Just like the story of the three animals, the elephant, the horse, and the rabbit, crossing the river, it is a metaphor from the past sages (the rabbit is a metaphor for Hinayana, the horse is a metaphor for Madhyamaka, and the elephant is a metaphor for Mahayana, with different depths). In the past, between the Jin and Song dynasties, the Tripitaka masters who came from the West mostly taught with meditation methods. Harmonious and respectful, they learned silently, not to show off to the world. For example, Zhu Daoyou (Zhú Dàoyóu), his concentration was profound and far-reaching. When reciting scriptures on Gaoyan (Gāoyán), a group of tigers listened in front, and only one tiger was sleeping. Zhu Daoyou tapped its head with a ruyi (rúyì), making it listen to the scriptures. Guṇabhadra (Qiúnàbámó) did not get out of bed for several days. The disciples went to visit and saw a white lion standing against the pillar, and blue lotus flowers filled the sky. Therefore, he was not wet in the rain and did not get dirty in the mud. In the Northern Wei Dynasty, there was Batuo (Bátuó), from whom Huiguang (Huìguāng) Chan master realized the mind dharma. Huiguang Chan master had great concentration when he was young, and eventually used the Tripitaka scriptures as the fundamental law of the country (his original surname was Yang (Yáng), and he was from Dingzhou (Dìngzhōu)).
跂陀見而奇之。留出家。聰慧無雙。時號為聖沙彌。南齊任僧官。后為僧統。甚有文章。行世也)唯僧稠得跋陀之道。錫杖解虎。袈裟護難(稠禪師。在王屋山。見二虎鬥。以錫杖解之。各去也。高齊陸修靜等。奏與僧比試作法。祝僧眾衣缽等旋空飛揚。大統令曇顯對之。彼又祝大木升空。遂取稠禪師衲衣置上。於是咒之作法皆不能動。帝大悅)初稠入定。九日不起。跋陀曰。蔥嶺已來禪學之最。汝其人耳。東魏末菩提達磨陳四行法。統備真奧(四行法者。一報怨行。或遇愛憎甘心受之。是我宿作都無怨對。二隨緣行。謂於一切境無喜無怒也。三無所求行。謂無所貪求也。四稱法行。即性凈圓明之理也)傳法與可(第一祖慧可也)可遇賊斷其臂。以法御心。初無痛惱。每嘆楞伽經曰。此經四世之後變成名相。深可悲矣(僧璨．道信．弘忍．慧能為四世也。此後多以名相傳心也)自可至六祖。分為南北。各引強推弱。競其功德。然欲辯其污隆者。正可審其言行(自忍有神秀為北宗。慧能為南宗也)凡石匪玉不潤。淵匪龍不威。彼有道者。心虛弘遠。故鐘鼓之音。怒擊則武。憂擊則悲。喜擊則樂。其志變者聲亦隨之。未有得道之賢志智而言愚者也。余昔觀凈眾禪門。崇而不僣。博而不佞。而未嘗率異驚俗真曰大智閑閑之士
也(蜀凈眾寺金和尚。號無相禪師。本新羅王第三太子。于本國月生郡南寺出家。開元十六年至京。后入蜀至資中。謁詵公學禪定。入蜀止凈眾。付法門人神會。又有南印慧廣。又有安僧梁僧等。皆宗禪法也)遂禮足為師請事斯旨而學者安以未見班倕任楹甍之撓(班倕巧匠也。楹柱也。甍棟也)不遭和緩。恣肺腸之患(和緩並古之名醫秦人也)茍在自我精搜而已。若但以外事為自累之津。類北轅而適諸楚也(轅車之縛軛者。楚在南地。今學者不能精搜洞照。但求言句翻成自累。如往北而入南也。終不能至矣)異說曰。禪者莫極乎吾師。其禪曰首楞嚴(三昧也)自佛傳大迦葉。至菩提達磨。逮吾師。心與心相付。余宗則不吾若也(缽羅蜜諦三藏赍到佛頂經十卷。于廣州與房融共譯。上進天后。此乃稱為圓頓之旨。皆禪之宗匠也)譏者曰。吉人寡辭。功伐不賞。況匪功妄伐人其吉乎。付法傳止有二十四人。其師子后舍那婆斯等四人。並余家之曲說也(載於寶林傳)又第二十九名達么多羅。非菩提達磨也。其傳法賢聖。間以聲聞。如迦葉等。雖則迴心。尚為小智(迦葉阿難等靈山雖獲授記。尚為小聖爾)豈能傳佛心印乎。昔商那和修告優波鞠多曰。佛之三昧辟支不知。辟支三昧聲聞不知。諸大聲聞三昧餘聲聞眾不知。阿難三
【現代漢語翻譯】 現代漢語譯本：於是（學者）行禮拜見金和尚無相禪師為師，請教這些事情的宗旨。然而，學習的人認為（無相禪師的禪法）就像沒有見到班倕（ban chui，巧匠）製作的棟樑屋脊的彎曲巧妙，或者沒有遇到和緩（he huan，名醫）診治肺腑疾病一樣，如果只是依靠自己去精細搜尋（禪的真諦）就可以了。如果只是把外在的事物當作束縛自己的途徑，就如同車子向北行駛卻要前往楚國一樣（轅是車上用來縛住牲畜的軛，楚國在南方。現在學習的人不能精細搜尋，洞察真理，只是追求言語辭句，反而成為自我束縛，如同向北走卻要到南方一樣，最終不能到達目的地）。 另一種說法是：禪的境界沒有人能超過我的老師（無相禪師）。他的禪法叫做首楞嚴（shou leng yan，三昧）。從佛傳給摩訶迦葉（da jia ye），到菩提達摩（pu ti da mo），再到我的老師，都是心與心相互印證傳授。其他的宗派比不上我們。（缽羅蜜諦三藏（bo luo mi di san zang）帶來《佛頂經》十卷，在廣州與房融（fang rong）共同翻譯，獻給天后。這被稱為圓頓的宗旨，都是禪宗的宗匠）。 批評的人說：吉祥的人很少說話，有功勞的人不自我誇耀。更何況沒有功勞卻胡亂誇耀別人，能算是吉祥嗎？（佛法）付法傳授只有二十四人，其中的師子（shi zi）之後的舍那婆斯（she na po si）等四人，都是其他家的曲解之說（記載在《寶林傳》中）。另外，第二十九名叫達么多羅（da mo duo luo）的，不是菩提達摩。他們傳法的賢聖，中間夾雜著聲聞（sheng wen），例如迦葉等人，雖然迴心向大乘，仍然是小乘的智慧（迦葉、阿難（a nan）等人在靈山會上雖然獲得授記，仍然是小乘的聖人）。怎麼能傳授佛的心印呢？ 過去，商那和修（shang na he xiu）告訴優波鞠多（you bo ju duo）說：佛的三昧，辟支佛（pi zhi fo）不知道；辟支佛的三昧，聲聞不知道；諸大聲聞的三昧，其餘的聲聞眾不知道；阿難的三
【English Translation】 English version: Thereupon, (the student) prostrated himself before the Venerable Jin, Chan Master Wuxiang (wu xiang, 'no form' or 'non-appearance'), taking him as his teacher, and inquired about the essence of these matters. However, the learner believes that (Chan Master Wuxiang's Chan practice) is like not having seen the ingenious curves of the beams and ridges crafted by Ban Chui (ban chui, a skilled craftsman), or not having encountered He Huan (he huan, a famous doctor) to diagnose ailments of the lungs and viscera, thinking that it is sufficient to meticulously search for (the true meaning of Chan) on one's own. If one merely regards external matters as a means to bind oneself, it is akin to driving a chariot northwards while intending to go to Chu (yuan is the yoke on a chariot used to bind the animals; Chu is in the south. Now, learners cannot meticulously search and deeply understand, but only seek words and phrases, thus turning it into self-entanglement, like going north while wanting to go south, ultimately unable to reach the destination). Another saying goes: No one can surpass my teacher (Chan Master Wuxiang) in the realm of Chan. His Chan practice is called Shurangama (shou leng yan, samadhi). From the Buddha's transmission to Mahakasyapa (da jia ye), to Bodhidharma (pu ti da mo), and then to my teacher, it is all about the mind sealing and transmitting to the mind. Other schools cannot compare to us. (Tripitaka Master Paramiti (bo luo mi di san zang) brought the 'Surangama Sutra' in ten volumes, which he translated together with Fang Rong (fang rong) in Guangzhou and presented to the Empress. This is known as the doctrine of perfect and sudden enlightenment, and they are all masters of the Chan school). Critics say: Auspicious people are sparing with words, and those with merit do not boast. How much more so if one has no merit but recklessly praises others, can that be considered auspicious? The transmission of the Dharma has only twenty-four people, and the four individuals after Simha (shi zi), such as Snavasa (she na po si), are all distorted accounts from other schools (recorded in the 'Baolin Zhuan'). Furthermore, the twenty-ninth person named Dharmatrata (da mo duo luo) is not Bodhidharma. The virtuous and holy individuals in their transmission are interspersed with Sravakas (sheng wen), such as Kasyapa and others, who, although turning their minds towards the Mahayana, still possess the wisdom of the Hinayana (Kasyapa, Ananda (a nan), and others, although receiving predictions at Vulture Peak, are still Hinayana saints). How can they transmit the mind-seal of the Buddha? In the past, Sanavasa (shang na he xiu) told Upagupta (you bo ju duo): The Pratyekabuddha (pi zhi fo) does not know the Samadhi of the Buddha; the Sravaka does not know the Samadhi of the Pratyekabuddha; the great Sravakas do not know the Samadhi of the other Sravakas; Ananda's Sam
昧我今不知。我今三昧汝亦不知。如是三昧。皆隨吾滅。又有七萬七千本生經。一萬阿毗曇。八萬清凈毗尼。亦隨我滅。故傳法者但傳其言。承法者體言見心。即是得法(雖曰觀智而但傳言句也)其猶斫輪之藝。傳藝而不傳其妙(齊桓公。讀書堂上。輪扁斫輪堂下釋推鑿而上。問桓公曰。敢問公之所讀者何言耶。公曰。聖人之言也。曰聖人在乎。公曰已死矣。曰然則君之所讀者。古人之糟粕矣。桓公曰。寡人讀書。輪人安得議乎。有說則已。無說則死。輪扁曰臣也。以臣之事觀之斫輪。徐則甘而不固。疾則苦而不入。不徐不疾得之於手。而應於心口不能言。有數子存焉。其間臣不能喻臣之子。臣之子亦不能受之於臣。是以行年七十而老斫輪。古之人與其傳者死矣。然則君之所讀者。古人之糟粕也)師襄之琴。得琴而不得其數(仲尼在衛。學琴于師襄子。十日不進。師襄子曰。可以益矣。孔子曰。習其由矣。未得其數也。有間曰。習其數可以益矣。孔子曰。丘未得志也。有間曰。習其志可以益矣。孔子曰。丘未得其為人也。有間曰。所修穆然思焉。忽有所怡然高望而遠志焉。曰丘得其為人也。黯然而默。頎然而長。眼如望羊如王四國即文王誰為此也。師襄子避席拜曰。師蓋云文王操也)故有久習無成。又有發心便證。或
【現代漢語翻譯】 現代漢語譯本 我如今（昧我今）不知道。我如今的三昧（三昧，佛教用語，指止息雜念，使內心平靜的一種修行方法），你也不知道。這樣的三昧，都隨著我的滅度而消失。還有七萬七千本生經（本生經，講述佛陀前世故事的經典），一萬阿毗曇（阿毗曇，佛教術語，論藏，是對佛陀教義的系統性解釋），八萬清凈毗尼（毗尼，佛教術語，戒律），也隨著我的滅度而消失。所以傳法的人只是傳達語言文字，接受佛法的人要體會語言文字背後的心，這才是真正得到了佛法（雖然說是觀智，但只是傳達言語語句）。這就像木匠砍削車輪的技術，傳授的是技術，而不是其中的精妙之處（齊桓公在讀書堂上，輪扁在堂下砍削車輪，放下工具走上堂，問桓公說：『請問您讀的是什麼書？』桓公說：『是聖人的書。』輪扁說：『聖人還活著嗎？』桓公說：『已經死了。』輪扁說：『那麼您讀的，就是古人的糟粕了。』桓公說：『我讀書，你一個做車輪的怎麼敢議論？說出道理就罷了，說不出就處死你。』輪扁說：『我是從我做的事情來看的。砍削車輪，慢了就松而不緊，快了就澀而難入，不慢不快，其中的感覺在於手，而應於心，口不能言說，其中有訣竅存在。我不能把這個訣竅告訴我的兒子，我的兒子也不能從我這裡學到，所以我七十歲了還在砍削車輪。古人和他們要傳授的東西一起死去了，那麼您讀的，就是古人的糟粕啊。』）。師襄（師襄，春秋時期魯國樂官，孔子的老師）的琴藝，得到了琴，卻沒有得到其中的精髓（仲尼在衛國，向師襄子學習彈琴，十天沒有進展。師襄子說：『可以再深入學習了。』孔子說：『我已經熟悉了彈奏的方法，但還沒有掌握其中的精髓。』過了一段時間，師襄子說：『已經掌握了彈奏的方法，可以再深入學習了。』孔子說：『我還沒有領會其中的志向。』又過了一段時間，師襄子說：『已經領會了其中的志向，可以再深入學習了。』孔子說：『我還沒有體會到彈奏者的為人。』又過了一段時間，師襄子說：『所彈奏的曲調莊嚴肅穆，若有所思，忽然又變得喜悅，高瞻遠矚。』孔子說：『我體會到彈奏者的為人了。』曲調黯淡而沉默，舒緩而悠長，眼神像望著遠方的羊群，像統治四方的君王，這不就是文王嗎？師襄子離開座位，拜謝說：『我的老師說是《文王操》啊。』）。所以有的人長期學習卻沒有成就，有的人一發心就證悟。
【English Translation】 English version I do not know now (Mei wo jin bu zhi). I do not know your Samadhi (Samadhi, a Buddhist term referring to a meditative state of deep concentration and tranquility) now either. Such Samadhis will all vanish with my extinction. Furthermore, seventy-seven thousand Jataka tales (Jataka tales, stories of the Buddha's previous lives), ten thousand Abhidharma (Abhidharma, a Buddhist term, the collection of philosophical treatises and systematic expositions of Buddhist doctrine), and eighty thousand pure Vinaya (Vinaya, a Buddhist term, the rules of monastic discipline) will also vanish with my extinction. Therefore, those who transmit the Dharma only transmit the words, and those who receive the Dharma must understand the mind behind the words, which is the true attainment of the Dharma (although it is said to be wisdom, it is only the transmission of words and sentences). This is like the art of a wheelwright, who transmits the skill but not its subtlety (Duke Huan of Qi was in the reading hall, and Bian the wheelwright was below the hall, carving wheels. He put down his tools, went up to the hall, and asked Duke Huan, 'May I ask what words you are reading?' Duke Huan said, 'The words of the sages.' Bian said, 'Are the sages still alive?' Duke Huan said, 'They are already dead.' Bian said, 'Then what you are reading is the dregs of the ancients.' Duke Huan said, 'I am reading, how dare a wheelwright like you comment? If you can explain, then speak; if you cannot, you will be put to death.' Bian said, 'I see it from my work. When carving a wheel, if it is slow, it will be loose and not firm; if it is fast, it will be tight and difficult to fit. Neither slow nor fast, the feeling is in the hand and responds to the heart, which cannot be expressed in words. There is a trick to it. I cannot explain this trick to my son, nor can my son learn it from me, so I am still carving wheels at the age of seventy. The ancients and what they wanted to transmit have died together, so what you are reading is the dregs of the ancients.'). The qin (a Chinese zither-like instrument) playing of Shi Xiang (Shi Xiang, a music official in the state of Lu during the Spring and Autumn period, Confucius's teacher), one obtains the qin but not its essence (Zhongni (Confucius) was in the state of Wei, learning to play the qin from Shi Xiangzi. After ten days, there was no progress. Shi Xiangzi said, 'You can learn more deeply.' Confucius said, 'I have learned the method, but I have not yet grasped its essence.' After a while, Shi Xiangzi said, 'You have learned the method, you can learn more deeply.' Confucius said, 'I have not yet understood its aspiration.' After another while, Shi Xiangzi said, 'You have understood its aspiration, you can learn more deeply.' Confucius said, 'I have not yet understood the person who plays it.' After another while, Shi Xiangzi said, 'The music is solemn and thoughtful, and suddenly becomes joyful, with lofty aspirations and distant goals.' Confucius said, 'I have understood the person who plays it.' The music is somber and silent, gentle and long, the eyes are like looking at distant sheep, like a king ruling the four directions, is this not King Wen? Shi Xiangzi left his seat, bowed and said, 'My teacher said it is the 'Wen Wang Cao' (a qin piece named after King Wen of Zhou).'). Therefore, some people study for a long time without success, while others attain enlightenment as soon as they aspire to it.
有微流獨得。英才不悟所貴在乎冥會。不必在於相授。然今諸門皆禪。而惡乎知佛。禪獨乃一家耶(如先德長者所傳。各有宗師者也)異說曰。達磨既當傳法使二弟子至漢地。被秦人擯于廬山(即跋陀也)因與遠公出禪要經。達磨聞之慷慨。乃自出西土濟海于梁。梁人不甚信。北望有大乘氣。遂適於魏也(此所敘並寶林傳與高僧傳乖異也)譏者曰。詞失於當。援曲翳直。豈謂智乎。但祖師之門。天下歸仁焉。禪德自高。寧俟傳法。然後始為宗教者歟。而有考校歲序。以師子比丘已當齊世。達磨居第二十九。翻在晉時。何失言于年秩也(達磨弟子被擯在晉時。秦弘始至宋末八十年也。又南齊得二十四年相去百年已上。豈得二十九祖在二十四祖前百二十年耶)嘗有傳魯般浮圖(魯般春秋后語時人。浮圖自晉宋方有也)右軍般若(俗傳晉右軍王羲之有親書多心經。殊不知多心經是唐朝玄奘三藏貞觀年譯也)彼向知般在春秋。王居晉穆。則不有是言也。異說曰。達磨六過。被菩提流支光統密毒其食。五過吐出。至第六過。不吐而卒。又謂其徒曰。吾宗至第六世。命若懸絲。是知崇山至峻朽壤崩之。喬木至堅蝎蟲蠹之。故使吾祖不遐有害終恤我后也(菩提流支。此云覺希。北印度人。遍通三藏。妙入總持。志在弘演。廣流視聽。
【現代漢語翻譯】 現代漢語譯本 有細微的流派獨自領悟。英才不明白最可貴之處在於心領神會，不必在於相互傳授。然而現在各宗各派都講禪，又怎麼知道什麼是佛呢？難道禪只是一家之言嗎？（就像先賢長者所傳，各有自己的宗師一樣） 另一種說法是，菩提達摩（Bodhidharma）既然是來傳法的，他的兩個弟子到了漢地，卻被秦地的人排斥在廬山（就是跋陀（Buddhabhadra））。因此和慧遠法師（遠公）一起翻譯了《禪要經》。菩提達摩聽了很感慨，於是親自從西土渡海來到梁朝。梁朝的人不太相信他，他向北望去，覺得北方有大乘的氣象，於是就去了魏國。（這裡所敘述的和《寶林傳》以及《高僧傳》的記載有差異） 批評的人說，這種說法用詞不恰當，用曲解來掩蓋真相，這能說是明智嗎？但是祖師的門下，天下歸於仁德。禪的境界自然高妙，難道要等到傳法之後，才能成為宗教嗎？還有人考證年代，把師子比丘（Simha Bhiksu）比作齊朝的人，菩提達摩排在第二十九代，反而排在晉朝的時候。這在年代上不是說錯了嗎？（菩提達摩的弟子被排斥在晉朝的時候，從秦弘始年間到宋朝末年有八十年。又和南齊相差二十四年，相距一百年以上。怎麼能說第二十九祖在第二十四祖前一百二十年呢？） 曾經有人說魯班（Lu Ban）造了浮屠（stupa）（魯班是春秋后語時代的人，浮屠是從晉宋時期才有的），王羲之（右軍）寫了《般若波羅蜜多心經》（Prajnaparamita Hrdaya Sutra）（世俗相傳晉朝右軍王羲之親手抄寫了《多心經》，卻不知道《多心經》是唐朝玄奘三藏（Xuanzang）在貞觀年間翻譯的）。他們如果知道魯班在春秋時期，王羲之在晉穆帝時期，就不會有這種說法了。 另一種說法是，菩提達摩六次被菩提流支（Bodhiruci）（覺希）和光統律師用毒藥暗害，食物中毒，五次都吐了出來，到第六次，沒有吐出來就去世了。又對他的徒弟說：『我的宗派到第六代，命運就如同懸掛的絲線一樣。』由此可知，再高峻的山也會因為腐朽的土壤而崩塌，再堅硬的喬木也會被蝎蟲蛀蝕。所以才使得我的祖師不能長壽，最終會憂慮我的後代。（菩提流支，翻譯成漢語是覺希，是北印度人，精通三藏，巧妙地進入總持之門，志向在於弘揚佛法，廣泛地傳播視聽。）
【English Translation】 English version There are subtle streams of thought that are uniquely understood. Talented individuals do not realize that the most valuable thing lies in tacit understanding; it does not necessarily depend on direct transmission. However, nowadays, all schools of thought discuss Chan (Zen), so how can one know what the Buddha (Buddha) is? Is Chan merely a single school of thought? (As passed down by virtuous elders, each has their own master.) Another account says that since Bodhidharma (Bodhidharma) was sent to transmit the Dharma (law), his two disciples were rejected in the Han lands at Mount Lu (that is, Buddhabhadra (Buddhabhadra)). Therefore, together with Master Huiyuan (遠公), they translated the 'Dhyana Sutra'. Bodhidharma was filled with emotion upon hearing this, so he personally crossed the sea from the Western Lands to the Liang Dynasty. The people of Liang did not quite believe him. Looking north, he sensed the atmosphere of Mahayana (Great Vehicle), so he went to the Wei Dynasty. (The accounts here differ from the 'Baolin Zhuan' and 'Biographies of Eminent Monks.') Critics say that the wording is inappropriate, using distortion to obscure the truth. Can this be called wisdom? However, under the ancestral teacher's gate, the world returns to benevolence. The virtue of Chan is naturally high; does it have to wait until after the transmission of the Dharma to become a religion? There are also those who examine the years and compare Simha Bhiksu (Simha Bhiksu) to someone from the Qi Dynasty, placing Bodhidharma as the twenty-ninth, but instead placing him in the Jin Dynasty. Isn't this a mistake in the chronology? (Bodhidharma's disciples were rejected during the Jin Dynasty, eighty years from the Hongshi era of the Qin Dynasty to the end of the Song Dynasty. Also, it is twenty-four years from the Southern Qi Dynasty, more than a hundred years apart. How can the twenty-ninth ancestor be one hundred and twenty years before the twenty-fourth ancestor?) It has been said that Lu Ban (Lu Ban) built the stupa (stupa) (Lu Ban was a person from the post-Spring and Autumn period, and stupas only existed from the Jin and Song Dynasties), and Wang Xizhi (右軍) wrote the 'Prajnaparamita Hrdaya Sutra' (Prajnaparamita Hrdaya Sutra) (It is popularly said that Wang Xizhi of the Jin Dynasty personally transcribed the 'Heart Sutra', but it is not known that the 'Heart Sutra' was translated by the Tang Dynasty's Xuanzang (Xuanzang) during the Zhenguan era). If they knew that Lu Ban was in the Spring and Autumn period and Wang Xizhi was in the time of Emperor Mu of Jin, they would not have said this. Another account says that Bodhidharma was poisoned six times by Bodhiruci (Bodhiruci) (Juexi) and the Vinaya Master Guangtong, poisoning his food. He vomited five times, but the sixth time, he did not vomit and died. He also said to his disciples, 'My lineage will be like a thread hanging by the sixth generation.' From this, it can be known that even the highest mountain will collapse due to decayed soil, and even the strongest tree will be eaten by scorpions. Therefore, my ancestor could not live long and will ultimately worry about my descendants. (Bodhiruci, translated into Chinese as Juexi, was from North India, well-versed in the Tripitaka (three baskets of Buddhist scriptures), skillfully entered the gate of Dharani (total retention), and his ambition was to promote the Dharma and widely spread what is seen and heard.)
以魏宣武帝永平元年己丑歲至洛陽。譯經論三十九部一百二十七卷。筆授草本滿一間舍。兼攻雜術。嘗坐井口。澡灌置空。或咒井令涌。酌而為用。光統律師乃一代之英傑。況主僧柄。豈能爾耶。寶林傳者。乖誤極多。后之學者。宜更審之也)譏者曰。邪夫干正。正卒成邪。妄士談真。真返為妄。傷哉內訕釋黨以名利相殘。而有至於是者也。彼意以德高物忌。深用自顯(意以達磨德高為流支等妒忌也)而不知自傷。亦以極矣。昔魏周滅法。詔假顧先生三破論等(顧歡先生也)誣釋氏之惡方此而實不為甚也。詩曰。人之無良。相怨一方。其斯之謂乎。夫良將戮于讒口。實快敵者之心也(若白起死於杜郵之類也)高德鑠于謗夫。實資外黨之侮也(以資外宗之謗)其聽謗者不掩耳。此亦獎謗之流也。古之有道者。澹然無極。眾美從之。故猛虎不據。鷙鳥不攫(鷙擊也。攫搏也。不揚威而示勇也)而況人乎。若六過遇毒。知而食之。何求自斃也。不知而食。孰謂有道也(豈曰聖人也)夫陵陽務成。未聞罹于鴆俠(陵陽務成。皆古有道者。尚不為毒害)豈空門則有此耶。故善為道者。不使人愛已愛尚使人絕。而況使人害己乎。彼流支光統。皆德化敷弘。人天極望。獎賢輔善。共揚風教。如光之門。德行十人(慧光門下名揚不一)
【現代漢語翻譯】 魏宣武帝永平元年己丑年，菩提流支（Bodhiruci，意為覺愛）到達洛陽。他翻譯了經論三十九部，共一百二十七卷。他口述，由他人筆錄，草稿堆滿了一間屋子。他還兼修各種雜術。曾坐在井口，將澡罐放空，然後唸咒使井水涌出，取水使用。光統律師是當時一代的英傑，況且掌握著僧團的權力，怎麼會做出這種事呢？《寶林傳》的記載，乖謬錯誤極多，後來的學者，應該更加仔細地審查。譏諷的人說：『邪惡的人干預正道，最終使正道也變成邪惡；虛妄的人談論真理，反而使真理變成虛妄。』可悲啊，佛教內部互相誹謗，爲了名利互相殘害，竟然到了這種地步。他們認為菩提流支（Bodhiruci）德高望重，所以被流支（Bodhicandra）等人嫉妒，以此來顯示自己，卻不知道這是自取其辱。這也太過分了。過去北魏、北周滅佛時，皇帝曾讓顧歡先生用『三破論』等來誣陷佛教的罪惡，但實際上也沒有這麼過分。詩經上說：『人若無良心，就互相埋怨。』說的就是這種情況吧。優秀的將領被讒言所殺，實際上是讓敵人高興；高尚的品德被誹謗的人所詆譭，實際上是資助了外道的侮辱。那些聽信誹謗的人不摀住耳朵，這也是助長誹謗的行為。古代有道的人，淡泊寧靜，眾多的美好都歸向他，所以猛虎不會傷害他，兇猛的鳥也不會抓他（鷙是襲擊，攫是搏擊，不張揚威勢來顯示勇敢），更何況是人呢？如果明知六種毒藥有毒，還要吃下去，這不是自尋死路嗎？如果不知道有毒而吃下去，誰還會說他是有道之人呢（難道能說是聖人嗎）？陵陽子仲、務成昭，沒聽說過遭遇鴆毒的陷害（陵陽子仲、務成昭，都是古代有道之人，尚且不會被毒害），難道在佛門中反而有這種事嗎？所以善於修道的人，不讓人愛自己，反而要讓人不理睬自己，更何況是讓人加害自己呢？流支（Bodhicandra）、光統律師，都是德行教化廣佈，人天大眾極度仰望的人，他們獎掖賢才，輔助善良，共同弘揚佛法。像慧光門下，德行高尚的人不止一個。
【English Translation】 In the year Ji Chou, the first year of Yongping during the reign of Emperor Xuanwu of the Wei Dynasty, Bodhiruci (菩提流支, meaning 'Loving Awakening') arrived in Luoyang. He translated thirty-nine scriptures and treatises, totaling one hundred and twenty-seven volumes. He dictated, and others wrote down, filling a room with drafts. He also practiced various esoteric arts. He once sat at the mouth of a well, emptied a bathing vessel, and then chanted incantations to make the well water gush forth for use. The Vinaya Master Guangtong was an outstanding figure of his time, and moreover, he held the authority of the Sangha. How could he have done such a thing? The records in the 'Baolin Zhuan' are full of errors and falsehoods. Later scholars should examine them more carefully. Those who criticize say: 'Evil men interfere with the right path, ultimately turning the right path into evil; false men talk about the truth, but instead turn the truth into falsehood.' Alas, internal slanders within Buddhism, mutual harm for fame and profit, have reached such a point. They believe that Bodhiruci's (菩提流支) high virtue was envied by Bodhicandra (流支) and others, to show themselves, but they do not know that this is self-inflicted humiliation. This is too much. In the past, when the Northern Wei and Northern Zhou dynasties suppressed Buddhism, the emperors had Mr. Gu Huan use the 'Three Destructions Theory' and others to falsely accuse Buddhism of evils, but in reality, it was not as excessive as this. The Book of Songs says: 'If people have no conscience, they will complain against each other.' This is what it is talking about. Excellent generals are killed by slanderous words, which actually pleases the enemy; high virtue is slandered by slanderous men, which actually aids the insults of external parties. Those who listen to slander do not cover their ears, which is also encouraging slander. Those who followed the Dao in ancient times were tranquil and without extremes, and all good things came to them. Therefore, fierce tigers would not harm them, and fierce birds would not seize them (鷙 means to attack, 攫 means to grapple, not displaying power to show courage), let alone people? If one knows that six kinds of poison are poisonous and still eats them, is this not seeking one's own death? If one does not know that they are poisonous and eats them, who would say that he is a follower of the Dao (how could he be called a sage)? Lingyang Zizhong and Wu Cheng Zhao have not been heard of being harmed by poison (Lingyang Zizhong and Wu Cheng Zhao were all followers of the Dao in ancient times, and they were not harmed by poison), could it be that such things happen in Buddhism instead? Therefore, those who are good at cultivating the Dao do not make people love themselves, but rather make people ignore themselves, let alone make people harm themselves? Bodhicandra (流支) and Vinaya Master Guangtong were both people whose virtuous teachings were widely spread and highly regarded by humans and gods. They encouraged the virtuous and assisted the good, and jointly promoted the Dharma. Like the disciples of Hui Guang, there was more than one person with high virtue.
今此佞人。曷敢訕毀(仲尼云。是故惡夫佞者)俾投豺虎。孰云窮責。且聽訟吾猶人也。審已為仁不能果惡人之為仁何能果乎(仁者本以果敢。決斷為義。今惡人興訕謗之文非於良善。已不能審決是非而信之。如此則仁。豈有果敢之用乎)。故君子內恕己以量人(君子之道。忠恕而已。忖己度人。為之忠恕)古者虞芮爭田尚慚西伯(虞芮二國爭田而訟。年年不決。乃相謂曰。西伯仁也。盍往質焉。入其境見。耕者讓畔。行者讓路。朝臣讓位曰。吾儕小人。不可以入君子朝。遂讓為閑田也。孔子曰。文王可謂至德也。不教而從之)鋤麑殘賊。猶敬晉臣(鋤麑俠士也。奉晉侯命。刺趙盾。盾將朝尚早服而假寐麑見曰。民之主也。賊民之主不忠。失君之命不信。遂觸槐而死)而禪祖死於謀。夫未為德也(設使誑言達磨死於流支。豈為有德者哉)又云。可大師不死於城安。令枯木之下而續死於和禪師所鴆。斯貶可祖尤矣(僧可。一名慧可。姬姓。虎牢人。有禪學。以達磨為師。遭賊斫臂。以法御心。不覺痛苦。乞食如故。化公及和禪師。俱時之名德。有云。和以藥鴆。可謗之深也)好勝者必勍其敵。豈則祖師好勝者耶(勍強也。好勝之士與敵爭強弱。故有憎愛相仇之事。祖師泯其念。而灰其心者。與物無競。豈有憎愛致斯害耶
。信傳者之謬也)昔紀渻子養鬥雞。能使忘心氣狀木雞。群雞見之蔑有鬥志。疇庸有道者而忝于雞乎(紀渻子為王養鬥雞。十日而問之曰。雞已矣。曰未也。方虛矯而持氣。十日又問曰。未也。猶影響。十日又問曰。未也。猶疾視而盛氣。十日又問曰。幾矣。雞雖有鳴者己無變。望之如木雞矣。其德全矣。異雞無敢應者。反走爾在。于雞之有道。群雞尚望之而走。況在祖師。其有敢害之者乎)故飄瓦以擊人不怨也。虛舟之觸人不怒也。彼何然哉。以無心故也。而可祖豈有心哉(可既無心。則不應害也)昔齊鮑牽之刖也。仲尼曰。鮑莊子之智不如葵。葵猶能衛其足也(齊慶克通於聲。孟子蒙衣而入宮。鮑牽見之以告國武子。武子召慶克而謂之。慶克與夫人怒□。齊靈公伐鄭。鮑牽守國。夫人訴之云。將不納君而立公子角。君遂刖之。仲尼云。鮑莊子之智不如葵。豈今被害為有智也)佛圖澄之於石勒也。如石投於水也。嘗一日勒索澄欲害之。澄不使而得之。蓋聖人不欲陷人于罪中也(若使得害必沈地獄也)雖提婆刳腸(提婆菩薩造百論破外道。后弟子不在。被外道破其腹。菩薩以衣缽授外道。教之速走。我弟子未得法忍者當害爾。後果追之不及)師子斷頸(第二十四祖師子比丘。為罽賓國王斷其頭。而臂落也)皆以外難未
夷中心若厲。或順化之不足逆化之。或生化之不足死化之。咸致命而無怨。不歸咎於有德(豈以非理妄加有德也)觀第六祖得信衣。若履虎畏噬。懷璧懼殘(虞叔云。周諺曰。匹夫無罪。懷璧其罪。吾焉用此。以賈害也)周慞道路脅息草澤。今慮傳者謬也(寶林傳云。五祖付信衣。密與慧能行者。□走避路野息至南海。遇印宗法師。方為剃髮也)夫得道者喪我也。喪我者兼喪于萬物也。何衣之所在。而保於己耶(道本由心。豈在乎衣)夫裘者道濟歟固不競也。不濟歟固無所用也(人若見道。何假裘平。若未得道。獲衣何用)尋金木以討逐。將何事歟。異說曰。罪福所原。唯心而已矣。心滅無為。道居無事。不禮讚不講誦。真無為也。不祈戒不護罪。真離相也。有說。有行心有所知。聲聞法也(講說讀誦。禪師呼為聲聞法皆有為也)由是除像設去經法。方稱曰頓門。如有所說自我襟臆。臨文裁斷。何俟章句疏論耶(則今之臨機問答言句也)譏者曰。甚哉頓也。雖構似聖人之言未幾。聖人之道也(幾近也。言句雖似聖人之言。所行之道。未近聖人之道也)夫所知與于同者同若迷也。與若異者反謂迷於若也(若汝也。今與汝同者則是與汝同迷也。若與汝異者則謂迷於汝之道也)耆耋哀之。蒙孺信之。安可已乎(耆耋老也。蒙
【現代漢語翻譯】 現代漢語譯本： 他們的內心像磨刀石一樣堅定。有時順應教化還不夠，就用逆向的方式來教化；有時活著教化還不夠，就用死亡來教化。他們甘願獻出生命而毫無怨言，不把罪責歸咎於有德之人（難道會用不合道理的方式去誣陷有德之人嗎？）。看第六祖慧能（Huineng，禪宗六祖）得到信衣（象徵傳承的袈裟）的情景，就像踩在老虎身邊害怕被吞噬，懷揣寶玉害怕被傷害（虞叔說：『周朝有句諺語說：普通人本來沒有罪，只因懷有寶玉反而招來禍患。我何必用它來招致災禍呢？』）。他驚慌失措地在道路上奔走，小心翼翼地藏身於草澤之中。現在擔心的是傳法的人理解錯誤啊（《寶林傳》記載：五祖弘忍（Hongren，禪宗五祖）秘密地將信衣交給慧能，慧能連夜逃走，躲避在山野之中，到達南海，遇到了印宗法師（Yinzong），才為他剃度）。 得道之人會失去『我』，失去『我』也等於失去了萬物。信衣在哪裡，才能保全自己呢？（道本來就源於內心，難道在於信衣嗎？）穿皮裘的人，得道了嗎？如果得道了，本來就不爭奪；如果沒得道，得到信衣又有什麼用呢？（人如果見道，哪裡需要皮裘來庇護？如果沒得道，得到信衣又有什麼用？） 尋找金木來追逐，將要做什麼呢？另一種說法是：罪與福的根源，僅僅在於內心而已。內心寂滅，達到無為的境界，道就存在於無事之中。不禮拜讚頌，不講經誦經，才是真正的無為。不祈求戒律，不守護罪過，才是真正的離相。有人說，有知有行，心有所知，這是聲聞乘的法門（講說讀誦，禪師稱之為聲聞乘的法門，都是有為法）。 因此，去除佛像的設定，去除經書的教法，才稱得上是頓悟之門。如果有什麼要說的，都出自我的胸懷，臨場裁決，哪裡需要章節句讀的疏解和論述呢？（那麼現在臨機問答的言語就是這樣了）。譏諷的人說：頓悟真是厲害啊！即使構築得像聖人的言論，也未必接近聖人的道啊（接近，指相近。言語即使像聖人的言論，所行之道，也未必接近聖人的道）。 與你所知相同的人，與你相同就如同迷失一樣；與你所知不同的人，反而說你迷失於他（你，指汝。現在與你相同的人，就是與你一同迷失；如果與你不同的人，就說你迷失於他的道）。年老的人哀嘆他，年幼的人相信他，怎麼可以停止呢？（耆耋，指年老。）
【English Translation】 English version: Their hearts are as firm as whetstones. Sometimes, merely guiding through compliance is insufficient, so they guide through opposition. Sometimes, guiding through life is insufficient, so they guide through death. They willingly give their lives without complaint, not blaming the virtuous (would they falsely accuse the virtuous with unreasonable means?). Consider the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) receiving the robe of faith (the Kesa symbolizing transmission), it's like treading beside a tiger, fearing being devoured, or holding a jade, fearing being harmed (Yu Shu said: 'There's a saying in Zhou: An ordinary man is not guilty, but possessing jade invites disaster. Why should I use it to bring harm?'). He fled in panic on the roads, cautiously hiding in the wilderness. Now, the concern is that the one transmitting the Dharma misunderstands (The Baolin Zhuan records: The Fifth Patriarch Hongren (Hongren, the Fifth Patriarch of Zen Buddhism) secretly gave the robe of faith to Huineng, who fled overnight, hiding in the mountains and fields, arriving in the South Sea, where he met Dharma Master Yinzong (Yinzong), who ordained him). One who attains the Dao loses the 'self,' and losing the 'self' is equivalent to losing all things. Where is the robe of faith that can preserve oneself? (The Dao originates from the heart, not from the robe of faith, right?). Does the one wearing a fur coat attain the Dao? If they have attained the Dao, they naturally do not compete; if they have not attained the Dao, what use is the robe of faith? (If one sees the Dao, where is the need for a fur coat to protect them? If one has not attained the Dao, what use is it to obtain the robe?). What is the purpose of seeking gold and wood to pursue? Another saying is: The origin of sin and blessing lies solely in the heart. When the heart is extinguished, reaching the state of non-action, the Dao resides in non-affairs. Not bowing in praise, not reciting scriptures, is true non-action. Not seeking precepts, not guarding against sins, is true detachment from appearances. Some say that having knowledge and action, the mind having knowledge, is the Dharma of the Sravaka vehicle (speaking and reciting, Zen masters call it the Sravaka vehicle's Dharma, all of which are active Dharmas). Therefore, removing the setting of Buddha images, removing the teachings of scriptures, is what is called the gate of sudden enlightenment. If there is anything to say, it all comes from my heart, deciding on the spot, where is the need for explanations and discussions of chapters and sentences? (Then the impromptu questions and answers of today are like this). Those who ridicule say: Sudden enlightenment is truly powerful! Even if constructed like the words of a sage, it may not be close to the Dao of a sage (close, meaning similar. Even if the words are like the words of a sage, the path taken may not be close to the Dao of a sage). One who is the same as what you know, being the same as you is like being lost; one who is different from what you know, on the contrary, says that you are lost in him (you, referring to 'you'. Now, one who is the same as you is lost with you; if one is different from you, they say you are lost in their Dao). The elderly lament him, the young believe him, how can it be stopped? (Qidie, referring to the elderly.)
孺幼也。宿老者哀之。愚少者信用之。故重於世)夫無為者。虛融寂泊。無善不為(離礙曰虛。洞照名融。超煩稱寂。澹然為泊)茍以禮誦繕刻為礙。彼見有為。非於無為也(若以禮讚。圖刻佛像。礙於無為。則是有為。今見有此相。則是有為也。非無為也)離相者。照達色心。無相可得。無得而得。去著稱離(于所觀相。若無取著。則是成就離相之道也)若以不受戒舍持護而為離相。彼固取相。何離相也(若須是除受戒絕護持方名離相者。則卻是執著除去之相也)聲聞法者。承佛聲教。厭苦欣滅。孤慧獨穎(孤慧單空智斷煩惱障。證□空理也)無善兼他(唯修自利)非講誦者。有聲謂聲聞法也(蓋晚慕者不達聲聞之義)頓門者。不假二乘之漸。直轡無生之路。行普均之化。興廣大之業。是謂頓也(此乃頓悟大乘。不由中小之徑)非杌然絕照。詆訶萬善為頓門也(豈可默然無修。不營一菩。謂之頓門。則與北州無想天等何別也)夫聖人之教。機緣不一。應變萬差。或言流而理直。或首權而終實(故契經者。應根逗教。有頓有漸。有權有實。有半有滿。豈可不習而知)況詁訓音韻。梵漢魚魯。須稟承有匠(學不憑師。孤陋寡聞)尋閱有功。豈于文字未識。便不思而說。不慮而對。妄涉虛玄。流俗則謂之為奧。或則以才力
獎之。致使其徒自媚(因以供膳招誘。遂使遞相獎善)若以彼有定力所知。能說佛經者。何莫試以異典觀其吐納。曲直自彰(若言彼以定力加資。不學自知。則可試將儒典問之。則知可否)且夫稱儒而不傳習者。亦賢儒之所病也(傳不習乎曾子所病)或曰。興善動行。彌益其妄。如晞陽斥影加樵罷鼎。誠乃務茲之道。豈是息滅之道歟(若言只以置善利作為行門不必教典者。則又不然。且教者示入善之逕路。不習安知。今欲行善而除棄教典。其猶維日而欲去影歇鼎沸而更加薪。是知不可也)曰彼蓋不知執事凈命。以聲止聲(今以有經典引歸令識無相。猶如執事經典以干稚之聲鳴之。以靜眾聲也)良醫之家。以毒止毒也(故經者亦名醍醐。亦名毒藥。如附子狼毒等本是毒藥。今良醫令服之。又能除毒也)異說云。唐代宗朝(唐肅宗之子。名豫。改元寶應)有大禪客。糠秕禮樂。跆借勢貴(跆踏也。藉鋪也。猶言踐踏之也)蓬茨金門。蟻垤帝居。故對至尊。其色傲如。其詞訐如(訐直而無禮也)心勇氣奮。茍無生死。可謂真有道乎。譏者曰。此乃稱勇。不稱道也。凡不義之勇。謀道以損之。既不能損。則其道可知也(好勇不好學其蔽也。賊又勇而無禮則亂)嘗有俚人之子。稱其父有筋力有口顙凌。祖考以為德。鄉豪畏之。鄰
【現代漢語翻譯】 現代漢語譯本 讚揚他們。以至於他們的門徒互相諂媚（因為用膳食來招攬引誘，於是使得他們互相讚揚優點）。如果認為他們有禪定之力，所知所解，能夠講解佛經，為什麼不嘗試用其他的典籍來觀察他們的言談吐納，那麼正確與謬誤自然會顯現（如果說他們憑藉禪定之力加以輔助，不學習也能自然知曉，那麼可以嘗試用儒家典籍來詢問他們，那麼就知道他們是否正確）。況且，自稱是儒者卻不傳習儒家經典的人，也是賢能的儒者所厭惡的（只傳授而不學習，是曾子所擔憂的）。或者有人說：『興辦善事，積極行動，更加增益他們的虛妄。如同晞陽想要去除影子，增加柴火想要停止鼎沸。確實是致力於這樣的道路，難道是止息煩惱的道路嗎？』（如果說只用行善利他的作為修行之門，不必學習經典，那麼又不對了。而且，經典是指示進入善道的路徑，不學習怎麼知道？現在想要行善卻拋棄經典，就像想要去除陽光下的影子，想要停止鼎沸卻增加柴火，由此可知是不可行的）。我說：『他們大概不知道執事者以清凈的生命，用聲音來止息其他聲音（現在用有經典來引導他們歸向，讓他們認識無相的真理，就像執事者拿著經典，用稚嫩的聲音鳴叫，來使眾聲寂靜）。良醫的家庭，用毒藥來治療毒藥（所以經典也名為醍醐，也名為毒藥。如附子、狼毒等本來是毒藥，現在良醫讓他們服用，又能去除毒害）。』異說記載：唐代宗朝（唐肅宗的兒子，名叫豫，改年號為寶應）有大禪客，輕視禮樂，憑藉權勢（跆，踩踏；藉，鋪墊，就像踐踏一樣）。蓬草茅屋視作金門，螞蟻窩視作帝王居所。所以在皇帝面前，他的神色傲慢無禮，他的言辭尖銳直率（訐，直率而無禮）。心高氣盛，自以為沒有生死，可以稱作真正有道嗎？譏諷的人說：『這只是逞強，不能稱作有道。凡是不義的勇猛，用道來減損它。既然不能減損，那麼他的道就可以知道了（好勇不好學，它的弊端是作亂。又勇猛而無禮，就會作亂）。』曾經有個鄉下人的兒子，稱讚他的父親有筋骨力氣，有口才，他的祖先也以此為美德，鄉里的豪強也畏懼他，鄰里……
【English Translation】 English version Praise them. To the extent that their disciples flatter each other (because they use meals to attract and entice, thus causing them to praise each other's merits). If it is thought that they have the power of Samadhi (concentration), what they know and understand, and are able to explain the Buddhist scriptures, why not try using other classics to observe their speech and articulation, then right and wrong will naturally become apparent (if it is said that they rely on the power of Samadhi to assist them, and they can naturally know without learning, then you can try asking them about Confucian classics, then you will know whether they are correct or not). Moreover, those who call themselves Confucianists but do not transmit and practice Confucian classics are also disliked by virtuous Confucianists (only transmitting without learning is what Zengzi worried about). Or someone says: 'Promoting good deeds and actively acting will further increase their delusions. It is like Xiyang wanting to remove the shadow, and adding firewood wanting to stop the cauldron from boiling. Indeed, it is devoted to such a path, is it the path of stopping afflictions?' (If it is said that only using good deeds and benefiting others as a practice path, without having to study the scriptures, then it is not right. Moreover, the scriptures are to indicate the path to enter the good, how can you know without learning? Now wanting to do good but abandoning the scriptures is like wanting to remove the shadow under the sun, wanting to stop the cauldron from boiling but adding firewood, from this it can be known that it is not feasible). I say: 'They probably don't know that the practitioners use pure life, use sound to stop other sounds (now use the scriptures to guide them back, let them recognize the truth of no-form, just like the practitioners holding the scriptures, making a childish sound, to silence the crowd). The family of a good doctor uses poison to treat poison (so the scriptures are also called ghee (clarified butter), also called poison. Such as aconite (Fuzi), wolfsbane (Langdu) and other originally poisonous drugs, now a good doctor lets them take it, and can also remove the poison).' Different accounts record: During the reign of Emperor Daizong of Tang (son of Emperor Suzong of Tang, named Yu, changed the reign name to Baoying), there was a great Chan (Zen) master, despising rituals and music, relying on power and influence (Tai, stepping; Jie, paving, like trampling). Viewing thatched huts as golden gates, and anthills as the emperor's residence. Therefore, in front of the emperor, his expression was arrogant and rude, his words were sharp and straightforward (Jie, straightforward and rude). Arrogant and high-spirited, thinking that there is no birth and death, can it be called truly having the Dao (path)? Those who ridiculed said: 'This is just showing off bravery, it cannot be called having the Dao. All unjust bravery should be diminished by the Dao. Since it cannot be diminished, then his Dao can be known (liking bravery but not liking learning, its drawback is causing chaos. Also, being brave and rude will cause chaos).' Once there was a son of a villager, praising his father for having muscles and strength, having eloquence, his ancestors also regarded this as a virtue, the local tyrants also feared him, the neighbors...
伍避之。其炫彌多。其過彌彰也。夫稱有道者。色溫而言澤。氣柔而心遠。雖欲悛人之惡(悛改也)亦優柔而諷誘之。故於知我者示乎知。不知我者示乎不知(邦有道則行。邦無道則卷而懷之。又用之則行。舍之則藏)不悅人之不己知。不慍人之不己知(人不知而不慍)昔大聖游諸國。伏護財醉象(調達令阿阇世王放護財醉象。欲害如來。如來於五指端化五師子。而醉象跪伏)制曠野鬼神(又曠野鬼常啖人小兒。一日得一小兒。唱南無佛。鬼則不能食。佛化火山。四面周匝圍之。鬼盡其力不能得出。遂心皈向佛。誓不食人也)未嘗庭辱波斯面折阇王(國王每至佛會。佛皆先云善來大王。如是軟言問訅)雖德尊神化。而不傷於國君之禮。仲尼適於衛。衛靈公與語。見飛雁過。仰視之色。不在孔子。孔子行但避衛。君之不篤於我。非流言以逞志也。有國如秦始皇。有心如秦始皇其強如秦始皇。而虎視於天下。一朝為唐睢按劍。復鄢郢之地(鄢郢誤也。是鄢陵也。則穎川鄢陵縣也。秦始皇滅魏。后許以千里地易鄢陵君五十里地。鄢陵君令唐睢使始皇。始皇曰。寡人以十倍之地易之。而逆寡人何也。睢對曰。非敢此也。鄢陵君先王而守之。雖千里不易也。始皇勃然怒曰。子聞天子怒乎。伏屍百萬流血千里。睢曰。大王聞布衣怒
【現代漢語翻譯】 現代漢語譯本 避免炫耀自己。越是炫耀，過失就越明顯。那些被稱為有道之人，臉色溫和，言語柔潤，氣息平和，內心深遠。即使想要改正別人的缺點（悛，是改正的意思），也會委婉地勸導。所以，對於瞭解我的人，就表現出瞭解；對於不瞭解我的人，就表現出不瞭解。（國家政治清明就出來做事，國家政治黑暗就退隱藏身。被任用就出來做事，不被任用就退隱藏身。）不因為別人不瞭解自己而高興，也不因為別人不瞭解自己而惱怒（別人不瞭解自己，卻不惱怒）。 過去偉大的聖人遊歷各國，降伏護財醉象（提婆達多命令阿阇世王放出護財醉象，想要加害如來。如來在五指端化作五隻獅子，醉象跪伏），制服曠野鬼神（曠野鬼經常吃人小孩。一天抓到一個小孩，小孩念『南無佛』，鬼就不能吃。佛變化出火山，四面環繞包圍鬼。鬼用盡全力也不能逃脫，於是真心皈依佛，發誓不再吃人）。從未在朝廷上羞辱波斯，也沒有當面指責阿阇世王（國王每次參加佛會，佛總是先說『善來大王』，用溫和的言語詢問）。即使德行高尚，神力廣大，也不冒犯國君的禮儀。 仲尼到衛國，衛靈公與他交談，看到有飛雁經過，抬頭觀看，心思不在孔子身上。孔子離開衛國，只是爲了避開他。國君對我不誠懇，不是用流言來逞強。擁有國家像秦始皇，擁有野心像秦始皇，他的強大像秦始皇，像老虎一樣盯著天下。一旦被唐睢按劍威脅，就不得不歸還鄢郢之地（鄢郢是錯誤的，應該是鄢陵。是穎川的鄢陵縣。秦始皇滅掉魏國后，答應用千里土地交換鄢陵君的五十里土地。鄢陵君派唐睢出使秦始皇。秦始皇說：『我用十倍的土地交換，你卻違揹我，為什麼？』唐睢回答說：『不是敢這樣做。鄢陵君爲了先王而守護它，即使是千里土地也不交換。』秦始皇勃然大怒說：『你聽說過天子發怒嗎？伏屍百萬，流血千里。』唐睢說：『大王聽說過平民發怒嗎？』）
【English Translation】 English version Avoid showing off. The more you show off, the more obvious your faults become. Those who are called virtuous have a gentle countenance, soft words, a calm demeanor, and a profound heart. Even when they want to correct the faults of others (悛 means to correct), they do so with gentleness and persuasion. Therefore, to those who understand me, I show understanding; to those who do not understand me, I show that I do not understand. (When the country is well-governed, come forward to serve; when the country is in chaos, retreat and hide. When employed, come forward to serve; when dismissed, retreat and hide.) Do not rejoice when others do not understand you, nor be angry when others do not understand you (not being angry when others do not understand). In the past, the great sage traveled to various countries, subduing the drunken elephant of Hù Cái (Devadatta ordered King Ajatasattu to release the drunken elephant of Hù Cái, intending to harm the Tathagata. The Tathagata transformed five lions from the tips of his fingers, and the drunken elephant knelt down), and subdued the ghosts and spirits of the wilderness (the ghosts of the wilderness often ate human children. One day, they caught a child, and the child recited 'Namo Buddha,' and the ghosts could not eat him. The Buddha transformed into a volcano, surrounding the ghosts on all sides. The ghosts tried their best but could not escape, so they sincerely took refuge in the Buddha and vowed never to eat humans again). He never humiliated Persia in court, nor did he confront King Ajatasattu face to face (whenever the king attended the Buddha's assembly, the Buddha would always say 'Welcome, Great King,' and ask with gentle words). Even with noble virtue and great spiritual power, he did not violate the etiquette of the ruler. Zhongni (Confucius) went to the state of Wei. Duke Ling of Wei spoke with him, but when he saw wild geese flying by, he looked up, his mind not on Confucius. Confucius left the state of Wei simply to avoid him. The ruler was not sincere towards me, not using rumors to assert his will. To have a country like Qin Shi Huang (the first emperor of Qin), to have ambitions like Qin Shi Huang, to be as powerful as Qin Shi Huang, staring at the world like a tiger. Once threatened by Tang Ju with a sword, he had to return the land of Yan Ying (Yan Ying is incorrect, it should be Yanling. It is Yanling County in Yingchuan. After Qin Shi Huang destroyed the state of Wei, he promised to exchange a thousand li of land for the fifty li of land of the Lord of Yanling. The Lord of Yanling sent Tang Ju as an envoy to Qin Shi Huang. Qin Shi Huang said, 'I am exchanging it for ten times the land, but you are defying me, why?' Tang Ju replied, 'I dare not do so. The Lord of Yanling guards it for the sake of the former king, and even a thousand li of land would not be exchanged.' Qin Shi Huang was furious and said, 'Have you heard of the anger of the Son of Heaven? Millions of corpses will lie down, and blood will flow for a thousand li.' Tang Ju said, 'Has the Great King heard of the anger of a commoner?' )
乎。伏屍二人流血五步。天下縞素今日是也。按劍而起。始皇變色而謝之。先生何至於此。寡人諭矣)相如睨柱。歸邯鄲之璧。莫能奈其勇也(趙國有卞和璧。秦欲以十五城易之。趙遣藺相如進璧。秦昭王得璧而不割地。相如詐云有瑕。取而指之。因倚柱不還。請割地而齊五日方受璧。王若急臣。臣則頭璧俱碎。王懼碎璧。而不敢加害。璧竟歸趙)梁武撤宮闈之制。恣沙門游踐。有司以御座非沙門宜登。智藏悖然踞座厲色抗聲曰。貧道昔為吳中顧郎。尚不慚御榻。況復乃祖定光金輪之釋子也(乃我也。我乃定光如來之子孫也)檀越若殺貧道。不慮無受生之處。若付尚方獄不妨行道。流俗以為能跨略天子高岸釋門君子則不然也。梁朝皇綱既弛(弛紊也)庶事墮哉。唯餘一御榻受制可也。梁武嘗欲御僧官。敕主者遍令許者署名。其時無敢抗者。逮疏聞藏。藏以筆橫轢之曰。佛法大海非俗人所知。帝覽之不以介意。書曰。御眾以寬。臨下以簡。此唐虞之化也。夫寬而以簡守之則人安。寬而不簡則法之亂矣。當梁世寬而不簡不亂。何待彼智藏。雖幸其無法。豈不畏後世簡書乎(簡策之書)異說云。吾師加趺。心在乎定。奄若蟬蛻。後人哀思。高塔厚葬。不亦盛乎(吾即吾禪門尊宿也。學人夸其坐化高塔厚葬之事)譏者曰。君子
諭于義。小人諭于利(諭曉也)惟所詳也。若德行所致。或則哀榮。若曲以膻美因其瓦合。矯其後計。則重系其魂。沈乎賈譽之罪也(若實以了達去住無礙則可也。若素非真實。茍取后譽。矯誑凡俗。則重增沒者之罪)夫事不飾則不尊。過則浮競(有德而不彰失於光顯末代。無德而矯飾則涉于浮競也)故師顧言奢而求諸義。師顧言薄亦求諸義。匪顧是信唯義是信(雖有顧命之言求合度而行之)古者曹侯命薄葬。大夫曰。國有常禮(奢以僭上。儉乃逼下。禮儉得中。是合常禮)然有命暴尸者。雖欲利於飛走。而實無何戮其尸也(高僧慧實。囑露屍以施禽鳥者。其小惠未遍。何如善愿以廣濟乎。又露之穢惡也。陳屍曰戮)居令德者。宜去此意。雖遠公將終之見。或未吾善也(南遠臨終。命施百鳥)夫死者精神往矣。質何能知(藏識既往。便同無情)立與坐臥。孰為優劣哉。故金河右脅(佛在金沙河。右脅而臥。入于涅槃)雞峰累䏶(尊者迦葉。奉持如來袈裟。于雞足山。至彌勒出。奉袈裟已。作十八變。卻往雞足。加趺入滅。化火焚身也)慧永求屨始起(高僧慧永于床前索屨而卒)靈睿執卷就化(高僧靈睿手執卷而卒)各任時而待盡。匪慕異而詭俗矣(鄧隱峰倒立而卒)昔高僧曇鑒往生之人也。平坐而卒。弟子猶申而殮之
【現代漢語翻譯】 現代漢語譯本： 告誡人們要遵循道義。小人只考慮利益（諭，是曉喻的意思），這是他們所關注的全部。如果是由於德行所致，或許會得到哀榮。如果用虛假的讚美來迎合世俗，矯飾死後的名聲，那就會加重死者的罪孽，使其沉溺於虛假名譽的罪過中（如果確實能夠了達生死，去留無礙，那就可以了。如果本來就不是真實的，只是爲了獲取死後的名聲，欺騙凡夫俗子，那就會加重死者的罪孽）。 事情不加以修飾就不會顯得莊重，但過度修飾就會流於浮誇和競爭（有德行而不彰顯，是失去了光顯於後世的機會；沒有德行而加以矯飾，就會陷入浮誇和競爭）。所以，師曠說奢華要符合道義，師曠說節儉也要符合道義，不要只顧及表面的承諾，而要以道義為準繩（即使有顧命的遺言，也要考慮是否合乎法度而行事）。古時候，曹侯遺命薄葬，大夫說：『國家有固定的禮制』（奢華會僭越等級，節儉會逼迫下屬，禮制和節儉適中，才符合常禮）。然而，有遺命暴露屍體的人，即使想讓飛禽走獸得到利益，實際上也無濟於事，反而會增加戮屍的罪過（高僧慧實，囑咐暴露屍體來施捨給禽鳥，他的小恩小惠沒有普及，怎麼比得上發廣大善愿來普濟眾生呢？而且暴露屍體是很污穢的事情，陳列屍體叫做戮）。 身居高尚德行的人，應該去除這種想法。即使是慧遠大師臨終的遺願，或許也不是最好的（南遠臨終，遺命施捨給百鳥）。死者精神已經離去，屍體又怎麼能知道呢（藏識已經離去，就和無情之物一樣）？站立、坐臥，哪個更優越呢？所以，金河右脅（佛陀在金沙河邊，右脅而臥，進入涅槃），雞峰累䏶（尊者迦葉，奉持如來的袈裟，在雞足山，等待彌勒佛出世，奉上袈裟后，示現十八種變化，然後回到雞足山，跏趺而坐，入滅，化為火焰焚燒自身），慧永求屨始起（高僧慧永在床前索要鞋子而去世），靈睿執卷就化（高僧靈睿手執經卷而去世），各自順應時機而等待生命的終結，不是爲了追求奇異而違背世俗（鄧隱峰倒立而去世）。從前高僧曇鑒是往生西方極樂世界的人，他端坐而去世，弟子們仍然為他伸直身體進行入殮。
【English Translation】 English version: Admonish people to follow righteousness. Petty people only consider profit (Yu means to enlighten), which is all they care about. If it is due to virtue, perhaps one will receive honor even in death. If one uses false praise to cater to the world, embellishing posthumous fame, it will aggravate the sins of the deceased, causing them to be immersed in the sin of false reputation (If one can truly understand life and death, and there is no attachment to staying or leaving, then it is acceptable. If it is not genuine and only seeks posthumous fame, deceiving ordinary people, it will increase the sins of the deceased). If things are not adorned, they will not appear dignified, but excessive adornment will lead to extravagance and competition (Having virtue but not displaying it is losing the opportunity to shine in later generations; embellishing without virtue will lead to extravagance and competition). Therefore, Shi Kuang said that extravagance should conform to righteousness, and Shi Kuang said that frugality should also conform to righteousness. Do not only consider superficial promises, but take righteousness as the criterion (Even if there are dying words, consider whether they conform to the law and act accordingly). In ancient times, Marquis Cao left a will for a simple burial, and the minister said: 'The country has fixed rituals' (Extravagance will overstep the hierarchy, frugality will oppress subordinates, and moderation between ritual and frugality conforms to the norm). However, those who leave a will to expose their corpses, even if they want to benefit birds and beasts, it is actually of no help and will only increase the sin of mutilating the corpse (The eminent monk Hui Shi instructed to expose his corpse to give to birds and animals. His small favor was not widespread. How can it compare to making great vows to universally benefit all beings? Moreover, exposing the corpse is very filthy; displaying the corpse is called mutilation). Those who possess noble virtues should abandon this idea. Even the last wishes of Master Huiyuan may not be the best (Nan Yuan, on his deathbed, ordered to give to hundreds of birds). The spirit of the deceased has already departed, so how can the corpse know (The Alaya consciousness has already departed, and it is the same as inanimate objects)? Standing, sitting, or lying down, which is superior? Therefore, the Golden River on the right side (the Buddha lay on his right side by the Jinsha River and entered Nirvana), Chicken Peak Lei Die (Venerable Kasyapa, holding the Tathagata's robe, waited at Chicken Foot Mountain for Maitreya Buddha to appear, presented the robe, manifested eighteen kinds of transformations, and then returned to Chicken Foot Mountain, sat in meditation, entered Nirvana, and transformed into flames to burn himself), Huiyong asked for shoes and started to rise (the eminent monk Huiyong asked for shoes in front of his bed and died), Lingrui held the scroll and transformed (the eminent monk Lingrui died holding the scroll), each awaiting the end of life in accordance with the times, not seeking strangeness and violating customs (Deng Yinfeng died upside down). In the past, the eminent monk Tanjian was a person who was reborn in the Western Pure Land of Ultimate Bliss. He passed away sitting upright, and his disciples still straightened his body for encoffining.
。今則反乎是也。定者啟玄解之門。出生死之域。寒暑之所不入。焚溺之所不及。若在定而有死。何殊濯春沂而焚于烈火。被甲冑而傷于毒箭乎(凡在死者必居散位)故前佛后佛有聖弟子入滅盡定。百年千年億萬斯年不出定不死也。西域朅盤陀國斫句迦國烏殺國。諸漏盡者形儀都偉(都大也)巔崖孤岫。瞑目委發。雷震山摧。而獵者往往見有焉(西域記。及唐三藏行記序之)昔趙襄子(晉君無䘏也趙簡子之子)畋焚山林。有一人飛行火中。山石不為礙。斯入定之徒也(入定則不應飛行。疑運通之士也)晉神僧呵羅竭既歿。弟子積木如陵焚之。累日不為灰。遷就石室。后數十年。觀者異其如生。彼則入第四禪。暨于無色界定。故能使口鼻無息矣(自第四禪至無色界地。法無風大種。故卅入息風不行)。塔廟制度。世失其道久矣。西域以塔為方墳(梵云塔婆。或云偷婆。此云墳塔。略也。或方或尖或圓也)居凡庶封之。若此方之堂者(四方也)若夏屋者(四垂大屋)自輪王至大聖。方以層級表德辯名也(輪王一級。聲聞四級。緣覺十二級。菩薩與如來十三級)自古至梁陳罕有不懸棺而窆反壤封樹至若設碑繂(繂下棺索也。古者立石柱于墳上。有孔貫索。索以下棺。謂之窆。后或有刻君父種族于上當隧道口。謂之神道碑也。
天子曰陵。諸侯士大夫曰墳。庶人曰塳。墓誌不出典禮。今僧立塔記。蓋擬其事也)啟埏道非國望不為也(于墳前作隧路也。此皆國望之士。又有哀誅哀𠕋碑誌。非大士不可也。古者僧無賜紫衣師號。自憲宗元和十一年方有賜紫。然先有賜謚號者也)周隋之後。競尚僭擬。其有高華輪奐。蔽乎前聖者也(近見有禪伯未終。自令刻青石建大塔。繞以浮雲。合以花座。四王守禦。八龍肩杖。竟以王難歸俗不得居之也)或自力于生前。或遺言于歿后。不愴冤魂之酷。但馳嗇斂之費。誤莫大焉。昔曾子之病革矣。猶命去大夫之簀示不欲僭也(革急也。簀床上策也。革音殛)晏平仲謂管氏(謂非面言評論之也)既死矣。豈在我哉。焚之沈之瘞之埋之露之(西國葬法有四。一水漂。二火焚。三土埋。四施陀林。五分律云。尸應埋之也)衣薪而棄諸溝壑(古之葬也。厚衣以薪。葬之中野。不封不樹。聖人易之以棺槨。蓋取諸大過也。考工記陶令造瓦棺。夏后聖用堲。火燒熟曰堲。殷人以梓木之棺替木。又以木槨替土堲也)袞文納諸石槨。唯所遇焉。而屋愚之子(莊子唯在屋不出而愚也)不知道林之墳不高。而戴逵嘆焉。邵伯之樹不大。而詩人詠焉(卲伯奭。每於甘棠之下治獄去。後周人懷其德。不忍伐其樹。故詩云。蔽第甘棠。勿剪
【現代漢語翻譯】 現代漢語譯本 天子死後埋葬的地方稱為陵，諸侯、士大夫死後埋葬的地方稱為墳，平民百姓死後埋葬的地方稱為塳（péng）。墓誌銘的內容不應超出禮制的範圍。現在僧人為自己立塔並撰寫碑記，這大概是模仿了這種做法。 開鑿墓道，如果不是國家所仰望的賢才，是不可以這樣做的（指在墳前開鑿隧路）。這些都是國家所仰望的人才。還有哀悼死者功績的碑文，如果不是有德行的大士，也是不能立的。古代僧人沒有被賜予紫衣和師號的制度，從唐憲宗元和十一年才開始有賜紫衣的制度。然而，在此之前已經有賜予謚號的先例了。 周朝、隋朝之後，人們競相僭越禮制，那些高大華麗的墳墓，甚至超過了前代的聖賢。（最近看到有禪師還沒去世，就自己讓人刻青石建造大塔，周圍環繞著浮雲，底部是蓮花座，有四大天王守護，八條龍扛著塔身。最終因為王難而不得不還俗，不能居住在塔中。） 有的人在生前就耗費精力建造墳墓，有的人在死後留下遺言要求厚葬，不顧惜冤魂的痛苦，只顧著吝嗇喪葬的費用，這是最大的錯誤。從前曾子病重的時候，還命令撤掉大夫才能用的竹蓆，表示自己不想僭越禮制。（革，是緊急的意思。簀（zé），是床上鋪的竹蓆。） 晏平仲評論管仲（這裡說的『謂』不是當面說的意思，而是評論的意思）：『他已經死了，這些事與我何干呢？』焚燒他，沉入水中，埋葬他，掩埋他，或者暴露在野外。（西方的葬法有四種：一是水葬，二是火葬，三是土葬，四是施捨給陀林。五分律中說，屍體應該埋葬。） 用衣服和柴草包裹屍體，然後丟棄在山溝里（這是古代的葬法。用厚厚的衣服和柴草包裹屍體，埋葬在荒野之中，不堆土，不植樹。《易經》用棺槨代替了這種葬法，大概是取自《大過》卦的意義。《考工記》中記載，陶匠製造瓦棺，夏后氏使用堲（jí）。用火燒熟的土叫做堲。殷人用梓木做的棺材代替木頭的棺材，又用木頭的外槨代替用土做的堲。） 把繡有龍紋的衣服放入石槨之中，一切都順其自然。而住在屋子裡不出來的愚蠢的兒子（出自《莊子》，指只知道待在家裡，見識淺薄的人），不知道道路旁的墳墓並不高大，而戴逵卻讚歎不已。邵伯的樹木並不高大，而詩人卻歌頌他。（邵伯奭（shì），經常在甘棠樹下處理政事，後來周人懷念他的恩德，不忍心砍伐那棵樹，所以詩中說：『不要砍伐那棵甘棠樹。』）
【English Translation】 English version The burial place of the Son of Heaven is called a 'ling' (陵, mausoleum). The burial place of feudal lords, scholar-officials is called a 'fen' (墳, grave). The burial place of common people is called a 'péng' (塳, mound). The content of epitaphs should not exceed the scope of ritual. Now, monks erect pagodas and write inscriptions for themselves, which is probably imitating this practice. Opening up a tomb passage is not done unless it is for a person of national importance (referring to opening a tunnel in front of the grave). These are all talents that the country looks up to. There are also inscriptions mourning the merits of the deceased, which cannot be erected unless they are great virtuous individuals. In ancient times, there was no system of bestowing purple robes and teacher titles to monks. It was not until the eleventh year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty that the practice of bestowing purple robes began. However, there were precedents of bestowing posthumous titles before this. After the Zhou and Sui dynasties, people competed to overstep ritual boundaries. Those tall and magnificent tombs even surpassed the sages of previous generations. (Recently, I saw a Chan master who, before his death, had people carve a large pagoda out of bluestone, surrounded by floating clouds, with a lotus flower base, guarded by the Four Heavenly Kings, and carried by eight dragons. In the end, due to the difficulties of the king, he had to return to secular life and could not reside in the pagoda.) Some people spend their energy building tombs before they die, while others leave instructions after their death to be buried lavishly, disregarding the suffering of wronged souls and only being stingy with funeral expenses. This is the greatest mistake. In the past, when Zengzi was seriously ill, he ordered the removal of the bamboo mat used only by high officials, indicating that he did not want to overstep ritual boundaries. ('Gé' (革) means urgent. 'Zé' (簀) is a bamboo mat placed on the bed.) Yan Pingzhong commented on Guan Zhong (the 'wei' (謂) here does not mean speaking face-to-face, but commenting): 'He is already dead, what does it have to do with me?' Burn him, sink him in water, bury him, cover him, or expose him in the wilderness. (There are four types of funerals in the Western countries: water burial, cremation, burial, and giving to the charnel ground. The Five-Part Vinaya says that the corpse should be buried.) Wrap the corpse in clothes and firewood, and then discard it in the ditch (this was the ancient funeral method. Wrap the corpse in thick clothes and firewood, bury it in the wilderness, without piling up earth or planting trees. The Book of Changes replaced this funeral method with coffins, probably taking the meaning from the 'Great Exceeding' hexagram. The Record of Tradesmen states that potters made tile coffins, and the Xiahou clan used 'jí' (堲). Earth fired to maturity is called 'jí'. The Yin people used coffins made of catalpa wood to replace wooden coffins, and wooden outer coffins to replace 'jí' made of earth.) Put clothes embroidered with dragon patterns into the stone coffin, and let everything take its course. But the foolish son who stays in the house and does not come out (from Zhuangzi, referring to someone who only knows how to stay at home and has limited knowledge), does not know that the graves by the roadside are not tall, but Dai Kui praised them. Shao Bo's trees are not tall, but the poets sing of him. (Shao Bo Shi (邵伯奭) often handled government affairs under the sweet pear tree. Later, the people of Zhou missed his kindness and could not bear to cut down the tree, so the poem says: 'Do not cut down that sweet pear tree.')
勿伐。卲伯所苃)唯務僭侈。遂令榛莽之間壘壘。若丘坻曾無展敬者。狐兔虺蜴宅其趾。烏梟鴿雀孚其上。樵童牧兒登而嘯歌。行路者不知為誰。吾在廬山。講罷景余。每尋林谷。見則訊其德行。無一可與歸者。由是業之著隱而逾亮。德之寡炳而逾昧。誠可悲也(毗奈耶雜事三十三說。本勝比丘生前多瞋。歿後置塔。劫卑德羅漢誤禮之。優波離告之。乃令五百人毀之也)仲尼曰。君子之道。闇然而日彰。小人之道。灼然而日亡。詩曰。潛雖伏矣。亦孔之昭。近世握管記者。鮮聞道德。藝行卓邁為高僧。多其聚徒。結納延譽為高僧(因今人非疑古人是也。李致即中於福感寺請指骨。舍利獲之。遂著碑書。十僧稱為高僧。上石□之甚也。皆瑣細庸鄙之流。實誤前德也)或世寡賢良。或搜核不精也。夫財食足以聚徒。諂佞足以結納。矯飾足以延譽哉。此其欲傳於後裔者。適足以誘濫也。夫有居鄉為鄉豪重。在邑為邑尹重。居州為州尊重。十室之門十室請舍。十聚之家十聚請饋。而或未足言也。當稱彼重者。何人焉何故焉(仲尼云。鄉人皆好之必察焉。鄉人皆惡之必察焉)其或小人便佞也。求矛也。則振達矣。君子廉毅也德義也。則淪胥矣(小人道長。則君子道消也)而後生美其濫進修。芬芳之譽。匪計日月。求合於權利。忘
【現代漢語翻譯】 現代漢語譯本 不要砍伐。（卲伯所庇護的）只務求僭越奢侈，以致榛莽叢生，墳墓纍纍，好像小山一樣，沒有一點恭敬之心。狐貍、兔子、毒蛇、蜥蜴把那裡當作住所，烏鴉、貓頭鷹、鴿子、麻雀在上面孵蛋。砍柴的兒童、放牧的兒童登上墳墓嘯叫歌唱，路過的人不知道那是誰的墳墓。我在廬山，講經完畢后，常常尋訪山林峽谷，見到墳墓就詢問它的主人的德行，沒有一個可以稱道的。因此，（真正修道人的）事業越是隱蔽就越是光明，（真正有）德行的人越是默默無聞就越是被人遺忘，實在可悲啊！（《毗奈耶雜事》第三十三說，本勝比丘生前多嗔怒，死後建塔，劫卑德阿羅漢誤以為是佛塔而禮拜，優波離告訴他真相，於是命五百人毀掉了塔。） 仲尼說：『君子的道，闇然而日漸彰顯；小人的道，開始時顯赫，但很快就消亡。』《詩經》說：『即使潛藏著，也十分明顯。』近世的握筆記者，很少聽說道德，把技藝和行為超越常人作為高僧，以聚集徒眾、結交權貴、自我吹噓作為高僧（因為現在的人懷疑古人，肯定今人。李致即在福感寺迎請佛指骨舍利，得到后就撰寫碑文。碑文中將十個僧人稱為高僧，刻在石頭上，實在太過分了。這些人都是瑣碎庸俗之輩，實在誤導了後人）。或許是世上缺少賢良之人，或許是搜尋考覈不精細。錢財食物足以聚集徒眾，諂媚奉承足以結交權貴，矯揉造作足以自我吹噓啊。這些人想把名聲傳給後代，實際上只會引誘更多的人作惡。 如果有人在鄉里，被鄉里人看重，在縣邑，被縣邑長官看重，在州里，被州長看重，十戶人家有十戶請他住宿，十個村落有十個村落請他吃飯，這還不足以說明什麼。應當稱讚那些被人們看重的人，是什麼人，因為什麼原因被看重呢？（仲尼說：『鄉里人都喜歡他，一定要考察；鄉里人都厭惡他，一定要考察。』）或許是小人善於花言巧語，貪求財物，因此飛黃騰達；君子廉潔正直，有德有義，因此被埋沒。（小人的道興盛，君子的道就衰落。）而後生羨慕他們濫竽充數，追求虛假的聲譽，不顧時間長短，只求迎合權貴，忘記了...
【English Translation】 English version Do not cut down. (What Shao Bo protected) only seeks extravagance and luxury, so that the bushes are overgrown, and the tombs are piled up like mounds, without any respect. Foxes, rabbits, snakes, and lizards make it their home, and crows, owls, pigeons, and sparrows incubate on it. Woodcutters and shepherds climb on the tombs and whistle and sing, and passersby do not know whose tomb it is. When I was in Mount Lu, after lecturing on the scriptures, I often visited the forests and valleys, and when I saw a tomb, I would ask about the virtues of its owner, but none of them were commendable. Therefore, the career (of a true cultivator) becomes brighter the more hidden it is, and the virtue (of a truly virtuous person) becomes more obscure and forgotten, which is truly sad! (The thirty-third section of the 《Vinaya Miscellaneous Matters》 says that Bhikkhu Ben Sheng was often angry in his lifetime, and a pagoda was built after his death. Arhat Kappa mistakenly thought it was a Buddha pagoda and worshiped it. Upali told him the truth, so he ordered five hundred people to destroy the pagoda.) Confucius said: 'The way of the gentleman is obscure but gradually becomes manifest; the way of the petty man is prominent at first, but quickly disappears.' The 《Book of Songs》 says: 'Even if hidden, it is very obvious.' In recent times, the reporters who hold the pen rarely hear of morality, and they regard surpassing ordinary people in skills and behavior as a high monk, and gathering followers, making connections with powerful people, and boasting about themselves as high monks (because people now doubt the ancients and affirm the present). Li Zhi welcomed the Buddha's finger bone relic at Fugan Temple, and after obtaining it, he wrote an inscription. The inscription called ten monks high monks and engraved it on stone, which is too much. These people are all trivial and vulgar people, and they really mislead future generations. Perhaps there is a lack of virtuous people in the world, or perhaps the search and assessment are not thorough. Money and food are enough to gather followers, flattery is enough to make connections with powerful people, and hypocrisy is enough to boast about oneself. These people want to pass on their reputation to future generations, but in reality, they will only induce more people to do evil. If someone is valued by the people in the village, valued by the magistrate in the county, and valued by the governor in the state, and ten households invite him to stay and ten villages invite him to eat, this is not enough to explain anything. We should praise those who are valued by people, who are they, and for what reason are they valued? (Confucius said: 'If the people in the village all like him, be sure to investigate; if the people in the village all hate him, be sure to investigate.') Perhaps the petty man is good at rhetoric and greedy for wealth, so he rises rapidly; the gentleman is honest and upright, virtuous and righteous, so he is buried. (The way of the petty man prospers, and the way of the gentleman declines.) And later generations admire their incompetence, pursue false reputations, regardless of the length of time, only seek to cater to the powerful, and forget...
辱殆己。狡謀奇慮。必取其合。既合矣。稱某歸依。某以為黨以為援。以為捷徑之路倍百直。誚彼簡樸。不能進取者也(所謂詭情賊智也)梁寶唱撰名僧傳。慧皎刪而改之曰。高僧以為名者實之賓也。若實行潛光。高而不名。寡德適時。名而不高。名而不高非所紀也。而皎公可謂釋氏之良史也。異說云。將死之人。寂無所見。是謂至道。不由險畏。若睹佛來。以相為魔。心之取矣。其何免哉。譏者曰。是夫也(此乃匹夫之見爾)未曰司契者也。夫死者形離神越。樂消苦會。適長昏之域。蹈無畔之鄉。不矚聖儀。悲焉莫救(莫無也)故西域臨終之人。錚然金奏。不俟于春容矣(西國臨終。必令擊鐘。云苦趣滅也。今此土亦然也。春容徐徐聲也)異彼澄想去亂而魂有所歸矣。又以幡系像。手令其執之。示往生之相也。其有夙修三福。遐其後報。金容華目。瓊臺授手。笙鏞間和。法誦窮年。實法王之大賚(皆凈土之相也)蠲有苦於天下也。讟為魔者。蓋魔由己耳。然法無所取。實定用之忘照(根本定心照境之時。不著能所取相是也)非死者之昧心。何捃彼而與此同辰而語哉(非可將證理之真心而欲同將死之昏識也)。
北山錄卷第六 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第七
(□□□諸定舉之。地大震動。帶猶著地。佛云。舍利禪定。日連尚不識其名也)富樓那□聞智慧居弟子上而以說法知也(富樓那彌多羅尼子也。此云滿慈子。從母彰名。滿慈母姓名也)大迦葉為法冢嗣。而獨譽頭陀(飲光迦葉□□男也。王舍城人。棄榮貴□□□乞食自資。修頭陀行)舍利目連□為阿毗曇。而迦旃延專論義之號也(阿毗曇。此云無對法。郎論藏也。目連舍利俱造此論。而迦旃延稱論議第一。亦云。迦多演此云翦剃種。上古有仙。山中既久髮長無人剃。婆羅門法。污人不剃髮。有一仙為剃髮諸仙愿護得道。爾來號剃髮種。尊者即其後也)此大聖之弘旨。非余之所不兼焉(以專美者見稱)然于其間或勸或沮。皆有為而言之矣。故劫賓那獨窮曆象(劫賓那。此雲房宿。蓋因感之而生。故曉曆象)首籠那迥然精進(則億耳比丘也。生平已來。足不履地。出家後日夜行道。足下血流。佛為說彈琴喻。須令急慢得所因證果也)至於五百。若以一行求之則無不居甲而非乙也。其若孔門三千升堂。入室者七十二人。舉以四科十哲。雖曾參不標德行而見稱孝悌(德行．政事．文學．言語．四科也。顏回．閔損．冉雍．言偃．卜商．冉耕．仲由．冉有．宰我．子貢。為十哲。曾參不預)左氏不登文學而騰翰國史(不預十哲
【現代漢語翻譯】 現代漢語譯本：（對於這些）□□□諸定的舉動，大地都震動了，（即使是）帶著（的）腰帶也仍然貼著地面。（但）佛陀說：『舍利弗的禪定，日連（指日連比丘）尚且不認識它的名字啊！』 富樓那（Purna，意為滿愿）□以智慧居弟子之首，並且以說法而聞名。（富樓那彌多羅尼子（Purna Maitrayani-putra），也稱為滿慈子，因母親的名字而得名，滿慈是其母親的姓名。） 大迦葉（Mahakasyapa）是佛法的繼承人，卻唯獨讚揚頭陀行。（飲光迦葉□□男，是王舍城人，捨棄榮華富貴□□□，靠乞食為生，修行頭陀行。） 舍利弗（Sariputra）和目犍連（Maudgalyayana）□擅長阿毗曇（Abhidhamma，意為論藏），而迦旃延（Katyayana）專長於論議。（阿毗曇，意為無對法，即論藏。目犍連和舍利弗都造了此論，而迦旃延被稱為論議第一。也有說，迦旃延也稱為迦多演，意為翦剃種。上古時代有仙人在山中居住很久，頭髮長了卻沒有人剃。婆羅門法認為，污穢之人不能剃髮。有一位仙人為他們剃髮，諸仙人發願護持他得道，因此被稱為剃髮種。尊者就是他們的後代。） 這些都是大聖（指佛陀）的弘大宗旨，不是其他人所能兼顧的（因為他們各有專長而聞名）。然而，在他們之中，或者勸勉，或者阻止，都是有原因的。所以，劫賓那（Kappina，意為房宿）獨自精通曆象（因為他因感應星宿而生，所以通曉曆象）。 首籠那（Srona Kotikarna）迥然不同，精進修行（指億耳比丘，他生平以來，腳不踩地。出家後日夜行道，腳下流血。佛陀為他說彈琴的比喻，必須使琴絃的鬆緊適度才能證果）。至於五百羅漢，如果以單一的標準來衡量，那麼他們沒有一個不是名列前茅的，而不是平庸之輩。這就像孔門弟子三千人，登堂入室的有七十二人，列舉四科十哲，即使曾參沒有以德行著稱，卻以孝悌而聞名（德行、政事、文學、言語是四科。顏回、閔損、冉雍、言偃、卜商、冉耕、仲由、冉有、宰我、子貢是十哲，曾參沒有被列入）。 《左傳》沒有記載文學方面的內容，卻記載了騰翰國的歷史（沒有被列入十哲）。
【English Translation】 English version: (Regarding) the actions of □□□ all the samadhis (states of meditative consciousness), the earth greatly trembled, (even) the belts (they wore) remained on the ground. (But) the Buddha said, 'Sariputra's (Sariputra, meaning 'son of Sari') samadhi, even Rilien (referring to Bhikkhu Rilien) does not know its name!' Purna (Purna, meaning 'fullness') □ is foremost among the disciples in wisdom and is known for his Dharma talks. (Purna Maitrayani-putra, also known as Mandzici, is named after his mother, Mandzi being her name.) Mahakasyapa (Mahakasyapa) is the successor of the Dharma, yet he only praises the ascetic practice of Dhuta. (Yinguang Kasyapa □□ man, is a native of Rajagrha, abandoning glory and wealth □□□, relying on begging for alms, practicing the ascetic practice of Dhuta.) Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana) □ are skilled in Abhidhamma (Abhidhamma, meaning 'collection of treatises'), while Katyayana (Katyayana) specializes in debate. (Abhidhamma, meaning 'non-opposing Dharma', is the collection of treatises. Both Maudgalyayana and Sariputra created this treatise, and Katyayana is known as the foremost in debate. It is also said that Katyayana is also called Katayana, meaning 'shaved race'. In ancient times, there were immortals who lived in the mountains for a long time, and their hair grew long but no one shaved it. The Brahmanical law believes that impure people cannot shave their hair. An immortal shaved their hair, and the immortals vowed to protect him to attain enlightenment, so they were called the shaved race. The Venerable is their descendant.) These are all the great aims of the Great Sage (referring to the Buddha), which others cannot encompass (because they are known for their specialties). However, among them, whether encouraging or discouraging, there are reasons for it. Therefore, Kappina (Kappina, meaning 'house star') alone is proficient in astronomy (because he was born in response to the stars, so he understands astronomy). Srona Kotikarna (Srona Kotikarna) is distinctly different, diligently practicing (referring to Bhikkhu Srona Kotikarna, who has never set foot on the ground in his life. After becoming a monk, he practiced day and night, and his feet bled. The Buddha told him the analogy of playing the lute, that the strings must be properly tightened and loosened in order to attain enlightenment). As for the five hundred Arhats, if measured by a single standard, then none of them are not among the best, and not mediocre. This is like the three thousand disciples of Confucius, seventy-two of whom entered the hall, listing the four subjects and ten philosophers, even though Zeng Shen was not known for his virtue, he was known for his filial piety and brotherly love (Virtue, politics, literature, and speech are the four subjects. Yan Hui, Min Sun, Ran Yong, Yan Yan, Bu Shang, Ran Geng, Zhong You, Ran You, Zai Wo, and Zi Gong are the ten philosophers, Zeng Shen was not included). The 'Zuo Zhuan' does not record literary content, but records the history of the state of Teng Han (not included in the ten philosophers).
而著左傳左丘明亦孔子弟子)禮經三百威儀三千唯公西赤之卓立(公西赤。字子華有容儀。孔子云。束帶立於朝。可使與賓客言也)故二宗風教玄符于抑揚也。昔者贊大迦葉即曰同一解脫。譏舍利弗即曰所不能知(法華經。假使諸比丘充滿十方界。皆如舍利弗亦所不能知)十方剎土靡不清凈。獨贊無量壽國。諸尊大士普蘊慈悲。但顯觀自在力。雪山大士睹相知終(佛在俱尸入滅。大迦葉住在雪山。見地大動。又睹光明。知此必是如來終也。遂來赴會所)假名菩薩聞說常住。蓋非所益而不善其事。非可久而不宣其教(假名初發心也。聞佛說久住世間無益。涅槃云。后三月當入涅槃。遂生悲泣。法華經云。若佛久住於世。薄德之人不種善根也)其傳法之人所未得者。難在此矣夫。執文以定義。義歸壅也。賾義以乖文。文將害也(離文穿鑿為害文也)或學博而理不能精。或心知而口不能辯。此二者誠則有焉(蓋無求備於一人也)然所說經皆稱第一。固有旨矣。夫俞扁之於患者(史記。俞附扁鵲皆古之良醫)陰慘焉桂椒之良也(陰慘冷桂椒熱故為良)陽躁焉冰雪之良也(陽躁熱冰冷故為良)而法大醫王慜有區之庶類(佛為大醫王)以般若破名相。以法華會三乘。以金光致哀懺。各有所的而不居其次也(金剛經以破相稱最上第一
【現代漢語翻譯】 而著《左傳》的左丘明，也是孔子的弟子。）《禮經》三百，《威儀》三千，唯有公西赤最為傑出。（公西赤，字子華，有美好的儀容。孔子說：『束好衣帶站在朝廷上，可以讓他與賓客交談。』）所以二宗的風教，玄妙地符合抑揚頓挫的禮儀規範。從前讚歎摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀行著稱）就說『同一解脫』，譏諷舍利弗（Śāriputra，佛教十大弟子之一，以智慧第一著稱）就說『所不能知』（《法華經》說：『假使諸比丘充滿十方世界，都像舍利弗一樣，也不能完全知曉』）。十方剎土沒有不清凈的，唯獨讚歎無量壽國（Amitābha，阿彌陀佛的凈土），諸位尊貴的大士普遍蘊含慈悲，但彰顯觀自在（Avalokiteśvara，觀世音菩薩）的力量。雪山大士（指摩訶迦葉）看到異相就知道佛陀已經入滅（佛陀在拘尸那迦入滅，摩訶迦葉住在雪山，見到大地震動，又看到光明，知道這必定是如來入滅了，於是前來參加集會）。假名菩薩（指初發心的菩薩）聽說佛陀將常住世間，認為沒有益處，所以不贊同這件事；認為不能長久宣揚的教法，就不去宣說（假名指初發心的菩薩，聽說佛陀將久住世間沒有益處，《涅槃經》說：『后三個月當入涅槃』，於是生起悲傷哭泣。《法華經》說：『如果佛陀長久住世，福薄德淺的人就不會種下善根』）。那些傳法之人所未能領悟的，困難就在這裡啊！執著于文字來定義意義，意義就會被阻塞；探究意義而違背文字，文字將會被損害（離開文字而穿鑿附會，就是損害文字）。有的人學識淵博但理不能精通，有的人心中明白但口不能善辯，這兩種情況確實是存在的（大概不能要求一個人完美無缺）。然而所說的經典都稱『第一』，其中自有深意。俞跗、扁鵲對於病人來說（《史記》記載，俞跗、扁鵲都是古代的良醫），陰寒的病癥，桂枝、花椒就是良藥（陰寒的病癥，桂枝、花椒是熱性的，所以是良藥）；陽熱的病癥，冰雪就是良藥（陽熱的病癥，冰雪是寒性的，所以是良藥）。而法王大醫（指佛陀）憐憫各種各樣的眾生，用般若（Prajñā，智慧）來破除名相，用法華（妙法蓮華經）來會歸三乘，用金光明經來表達哀傷懺悔，各有其目的而不居於次要地位（《金剛經》以破相稱為最上第一）。 （而著《左傳》的左丘明，也是孔子的弟子。）《禮經》三百，《威儀》三千，唯有公西赤最為傑出。（公西赤，字子華，有美好的儀容。孔子說：『束好衣帶站在朝廷上，可以讓他與賓客交談。』）所以二宗的風教，玄妙地符合抑揚頓挫的禮儀規範。從前讚歎摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀行著稱）就說『同一解脫』，譏諷舍利弗（Śāriputra，佛教十大弟子之一，以智慧第一著稱）就說『所不能知』（《法華經》說：『假使諸比丘充滿十方世界，都像舍利弗一樣，也不能完全知曉』）。十方剎土沒有不清淨的，唯獨讚歎無量壽國（Amitābha，阿彌陀佛的淨土），諸位尊貴的大士普遍蘊含慈悲，但彰顯觀自在（Avalokiteśvara，觀世音菩薩）的力量。雪山大士（指摩訶迦葉）看到異相就知道佛陀已經入滅（佛陀在拘尸那迦入滅，摩訶迦葉住在雪山，見到大地震動，又看到光明，知道這必定是如來入滅了，於是前來參加集會）。假名菩薩（指初發心的菩薩）聽說佛陀將常住世間，認為沒有益處，所以不贊同這件事；認為不能長久宣揚的教法，就不去宣說（假名指初發心的菩薩，聽說佛陀將久住世間沒有益處，《涅槃經》說：『後三個月當入涅槃』，於是生起悲傷哭泣。《法華經》說：『如果佛陀長久住世，福薄德淺的人就不會種下善根』）。那些傳法之人所未能領悟的，困難就在這裡啊！執著於文字來定義意義，意義就會被阻塞；探究意義而違背文字，文字將會被損害（離開文字而穿鑿附會，就是損害文字）。有的人學識淵博但理不能精通，有的人心中明白但口不能善辯，這兩種情況確實是存在的（大概不能要求一個人完美無缺）。然而所說的經典都稱『第一』，其中自有深意。俞跗、扁鵲對於病人來說（《史記》記載，俞跗、扁鵲都是古代的良醫），陰寒的病癥，桂枝、花椒就是良藥（陰寒的病癥，桂枝、花椒是熱性的，所以是良藥）；陽熱的病癥，冰雪就是良藥（陽熱的病癥，冰雪是寒性的，所以是良藥）。而法王大醫（指佛陀）憐憫各種各樣的眾生，用般若（Prajñā，智慧）來破除名相，用法華（妙法蓮華經）來會歸三乘，用金光明經來表達哀傷懺悔，各有其目的而不居於次要地位（《金剛經》以破相稱為最上第一）。
【English Translation】 And Zuo Qiuming, who wrote the 'Zuo Zhuan' (a commentary on the Spring and Autumn Annals), was also a disciple of Confucius.) The 'Book of Rites' has three hundred articles, and the 'Book of Etiquette' has three thousand, but only Gong Xichi (Gong Xichi, styled Zihua, had a handsome appearance. Confucius said, 'Standing in court with his belt fastened, he can be sent to speak with guests.') stands out. Therefore, the teachings of the two schools subtly conform to the norms of intonation and cadence. In the past, when praising Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), it was said 'the same liberation'; when criticizing Śāriputra (one of the ten great disciples of the Buddha, known as the wisest), it was said 'cannot be known' (The 'Lotus Sutra' says, 'Suppose all the bhikshus fill the ten directions, all like Śāriputra, they still cannot fully know'). The Buddha lands in the ten directions are all pure, but only the Land of Immeasurable Life (Amitābha, the Pure Land of Amitabha Buddha) is praised, and the noble Bodhisattvas universally contain compassion, but manifest the power of Avalokiteśvara (the Bodhisattva of Compassion). The great ascetic of Snow Mountain (referring to Mahākāśyapa) knew of the Buddha's passing by seeing the signs (The Buddha entered Nirvana in Kushinagar, Mahākāśyapa lived in Snow Mountain, saw the earth shake, and saw the light, knowing that this must be the passing of the Tathagata, so he came to attend the assembly). The Bodhisattva of Provisional Name (referring to the Bodhisattva who has just set out on the path) heard that the Buddha would abide in the world forever, and thought it was not beneficial, so he did not agree with this matter; he would not proclaim teachings that could not be proclaimed for a long time (Provisional Name refers to the Bodhisattva who has just set out on the path, heard that the Buddha would abide in the world for a long time without benefit, the 'Nirvana Sutra' says, 'After three months, I will enter Nirvana', and then he became sad and wept. The 'Lotus Sutra' says, 'If the Buddha abides in the world for a long time, those with little merit will not plant good roots'). The difficulty lies here for those who transmit the Dharma but have not yet realized it! If you cling to the text to define the meaning, the meaning will be blocked; if you explore the meaning and violate the text, the text will be harmed (to interpret away from the text is to harm the text). Some people are knowledgeable but cannot master the principles, and some people understand in their hearts but cannot speak eloquently. These two situations do exist (probably one cannot demand perfection in one person). However, the sutras that are spoken are all called 'first', and there is a deep meaning in them. For patients, Yu Fu and Bian Que (the 'Records of the Grand Historian' records that Yu Fu and Bian Que were both good doctors in ancient times), for cold diseases, cinnamon and pepper are good medicine (cold diseases, cinnamon and pepper are hot, so they are good medicine); for hot diseases, ice and snow are good medicine (hot diseases, ice and snow are cold, so they are good medicine). And the Dharma King, the Great Physician (referring to the Buddha), pities all kinds of beings, uses Prajñā (wisdom) to break through names and forms, uses the Lotus Sutra to converge the Three Vehicles, and uses the Golden Light Sutra to express sorrow and repentance, each with its own purpose and not secondary (The 'Diamond Sutra' calls breaking through appearances the highest and first). （而著《左傳》的左丘明，也是孔子的弟子。）《禮經》三百，《威儀》三千，唯有公西赤最為傑出。（公西赤，字子華，有美好的儀容。孔子說：『束好衣帶站在朝廷上，可以讓他與賓客交談。』）所以二宗的風教，玄妙地符合抑揚頓挫的禮儀規範。從前讚歎摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀行著稱）就說『同一解脫』，譏諷舍利弗（Śāriputra，佛教十大弟子之一，以智慧第一著稱）就說『所不能知』（《法華經》說：『假使諸比丘充滿十方世界，都像舍利弗一樣，也不能完全知曉』）。十方剎土沒有不清淨的，唯獨讚歎無量壽國（Amitābha，阿彌陀佛的淨土），諸位尊貴的大士普遍蘊含慈悲，但彰顯觀自在（Avalokiteśvara，觀世音菩薩）的力量。雪山大士（指摩訶迦葉）看到異相就知道佛陀已經入滅（佛陀在拘尸那迦入滅，摩訶迦葉住在雪山，見到大地震動，又看到光明，知道這必定是如來入滅了，於是前來參加集會）。假名菩薩（指初發心的菩薩）聽說佛陀將常住世間，認為沒有益處，所以不贊同這件事；認為不能長久宣揚的教法，就不去宣說（假名指初發心的菩薩，聽說佛陀將久住世間沒有益處，《涅槃經》說：『後三個月當入涅槃』，於是生起悲傷哭泣。《法華經》說：『如果佛陀長久住世，福薄德淺的人就不會種下善根』）。那些傳法之人所未能領悟的，困難就在這裡啊！執著於文字來定義意義，意義就會被阻塞；探究意義而違背文字，文字將會被損害（離開文字而穿鑿附會，就是損害文字）。有的人學識淵博但理不能精通，有的人心中明白但口不能善辯，這兩種情況確實是存在的（大概不能要求一個人完美無缺）。然而所說的經典都稱『第一』，其中自有深意。俞跗、扁鵲對於病人來說（《史記》記載，俞跗、扁鵲都是古代的良醫），陰寒的病癥，桂枝、花椒就是良藥（陰寒的病癥，桂枝、花椒是熱性的，所以是良藥）；陽熱的病癥，冰雪就是良藥（陽熱的病癥，冰雪是寒性的，所以是良藥）。而法王大醫（指佛陀）憐憫各種各樣的眾生，用般若（Prajñā，智慧）來破除名相，用法華（妙法蓮華經）來會歸三乘，用金光明經來表達哀傷懺悔，各有其目的而不居於次要地位（《金剛經》以破相稱為最上第一）。
。法華經以會羊鹿中小三乘歸大白牛之車為第一。金光明經據信相菩薩懺悔一切罪障第一也)而經言。國君失道玉燭不調(四時和謂之玉燭)風雨不時疾疫是興者。蓋警誡之辭耳(如仁王經．金光明經等。警動也。誡約也)夫王者以風化于下。其風若昏。人變于惡。德薄禍重。安得大康。故殲其人。罔與守邦。則祿位之亡。如岻之頹(殲殄也。罔無也。岻山名。君若無道。天降殃禍。殄其賢良忠臣。國壞如山之頹)斯大聖婉而成章矣。然于教中亦有言似而意非者。如燕居三月。敕一切不得見。唯除一供養人(佛之安閑而處。先敕不許雜人相見)有和先比丘。與六十頭陀行者(不受請。常乞食。止山上。著獘衣。樹下坐。日一食。唯三衣。恒坐不臥。視死人。不食肉。如比皆頭陀行)直入見佛。佛覺少欲而稱歎之。其非少欲者乃悟是燕坐也。由吾曹也。相率如和先乃得見佛也(和先因少欲見佛。多欲者乃相率而少欲)昔說九部經。美化城之居。居而無實。會至寶所(佛說中小之教。謂之權設。如人慾至寶所。中路心退。導師乃于中化作一滅。權言寶所。候憩息方言是權。引之更進寶所。九部小乘教)于言如同。其意常不同也。有言乖而旨和如教誡經。比丘不袒。大聖貽其責也。城喻經。既袒不通肩。又責之也(袒謂露膊
【現代漢語翻譯】 現代漢語譯本：《法華經》以會合羊車、鹿車、牛車這中小三乘，最終歸於大白牛車為最重要。《金光明經》則以信相菩薩懺悔一切罪障為第一。而經文說，『國君如果喪失治國之道，玉燭（指四時和順）就會失調，風雨不按時節，各種疾病就會興起』，這大概是警誡之辭（如《仁王經》、《金光明經》等，都是爲了警醒和告誡）。 君王以自身的德行來教化百姓，如果君王的德行昏聵，百姓就會變得邪惡。德行淺薄，災禍就會深重，哪裡還能得到太平安康？所以上天會誅滅那些暴虐的君王，使他們無人可以守衛國家，那麼他們的祿位就會像岻山崩塌一樣（殲滅，指誅滅。罔，指沒有。岻，山名。君王如果無道，上天就會降下災禍，誅滅那些賢良忠臣，國家就會像山崩塌一樣）。這正是大聖婉轉而又明白的教誨。 然而，在佛教經典中，也有一些話語表面相似而意義不同的情況。例如，佛陀在燕居（指佛陀安靜地居住）三個月期間，告誡所有人不得相見，唯獨允許一位供養人進入（佛陀安靜地居住，事先告誡不許閒雜人等相見）。有一位和先比丘，與六十位修頭陀行的修行者（不接受邀請，經常乞食，住在山上，穿著破舊的衣服，在樹下打坐，每天只吃一頓飯，只有三件袈裟，經常坐著不睡覺，觀察死人，不吃肉，這些都屬於頭陀行），直接進去見佛。佛陀覺察到他們的少欲知足而稱讚他們。那些並非真正少欲知足的人才明白，這才是真正的燕坐。都是因為我們這些人啊，爭先效仿和先比丘才能見到佛陀（和先比丘因為少欲知足而見到佛陀，那些貪求慾望的人才爭先效仿他而變得少欲知足）。 過去佛陀宣說九部經，讚美化城（虛幻的城市）的居住，居住其中卻沒有實際的利益，最終才能到達寶所（佛陀所說中小乘的教法，可以看作是權宜之計。比如有人想要到達寶所，中途心生退意，導師就在中途變化出一座城市，暫時說是寶所，等他們休息好了，才告訴他們那只是權宜之計，引導他們繼續前進到達真正的寶所。九部經指小乘教法）。這些話語表面上相同，但其意義卻常常不同。有些話語表面上不一致，但其旨意卻和諧統一，比如在教誡經中，比丘不應該袒露身體，大聖對此進行了責備。而在城喻經中，既然已經袒露了身體，又不遮蓋肩膀，又對此進行了責備（袒露，指露出肩膀）。
【English Translation】 English version: The Lotus Sutra considers the convergence of the three vehicles—the sheep cart, the deer cart, and the ox cart (small and medium vehicles)—into the Great White Ox Cart as paramount. The Golden Light Sutra regards Bodhisattva Sincere Faith's repentance of all karmic hindrances as the foremost. The sutra states, 'If a ruler loses the way of governance, the jade candle (referring to harmonious seasons) will be out of tune, wind and rain will not be timely, and epidemics will arise.' This is likely a warning (as in the Benevolent Kings Sutra and the Golden Light Sutra, which serve to awaken and admonish). A king influences his subjects through his virtue. If the king's virtue is clouded, the people will turn to evil. With shallow virtue comes heavy misfortune; how can there be great peace? Therefore, Heaven will eliminate those tyrannical rulers, leaving them with no one to defend the country, and their positions will collapse like Mount Chi (殲滅 (jianmie) means to annihilate. 罔 (wang) means without. 岻 (chi) is the name of a mountain. If a ruler is without virtue, Heaven will send down calamities, eliminating virtuous and loyal ministers, and the country will collapse like a mountain). This is the Buddha's subtle yet clear teaching. However, in Buddhist scriptures, there are also instances where words appear similar but have different meanings. For example, when the Buddha was in seclusion (referring to the Buddha residing quietly) for three months, he instructed everyone not to be seen, except for one offering person (the Buddha residing quietly, having instructed beforehand that no miscellaneous people should be seen). A Bhikshu named He Xian, along with sixty ascetics practicing dhuta (not accepting invitations, often begging for food, living on mountains, wearing ragged clothes, sitting under trees, eating only one meal a day, having only three robes, often sitting and not sleeping, observing the dead, not eating meat; these are all dhuta practices), directly went to see the Buddha. The Buddha, perceiving their contentment with little desire, praised them. Those who were not truly content with little desire then understood that this was true seclusion. It is because of people like us that we strive to emulate Bhikshu He Xian in order to see the Buddha (Bhikshu He Xian saw the Buddha because of his contentment with little desire; those who crave desires strive to emulate him and become content with little desire). In the past, the Buddha taught the Nine-Part Sutras, praising the dwelling in the illusory city, residing there without actual benefit, in order to eventually reach the treasure land (the Buddha's teachings of the Small and Medium Vehicles can be seen as expedient means. For example, if someone wants to reach the treasure land but becomes discouraged midway, the guide transforms a city in the middle, temporarily calling it the treasure land. Once they have rested, they are told that it was only an expedient means, and they are guided to continue forward to the real treasure land. The Nine-Part Sutras refer to the teachings of the Small Vehicle). These words appear the same, but their meanings are often different. Some words appear inconsistent, but their meanings are harmonious and unified. For example, in the Admonition Sutra, a Bhikshu should not expose his body, and the Buddha rebuked this. In the City Analogy Sutra, since the body has already been exposed, and the shoulders are not covered, this is also rebuked (袒露 (tanlu) means to expose the shoulders).
。通肩兩膊俱覆。且非袒也)鹙子以正言。似反取捨未諭(未知可執)佛言行供養袒也。作福田不應袒也。所貴善時。非堅白之可離(取捨適時。進退從權。非如磨而不磷方日堅乎。涅而不淄方日白乎)嘗告頻婆娑羅王曰。勿縱惡比丘令僧田蕪穢其罪甚於剜大千眼(王舍城主)有時以破戒比丘如萎薝蔔王官素服勿得刑罰(遺教經云。薝蔔花雖萎。猶勝諸餘花。破戒諸比丘。猶勝諸外道。又云。我諸比丘若犯王法。或殺或打。若剝袈裟逼令還俗。若驅出國。如生剝三百頭牛。其罪尚輕)蓋由仁王過仁。使愚者恣慝(慝惡也)惡王過惡。使人枉濫慮失其中設兩經以防損也。戒經。始命展轉相諫。終命但自觀身(戒經。僧殘有三諫之文。七佛戒又云。但自觀身行莫觀作不作)蓋為直己而不能直人者。制使胥諫也。伐善而好訟過者。制令退省諸已也。有事隱而言實。如憍梵波提。墮數粒粟。而五百世為牛。彼當更有牛業。而但彰乎一事也(即牛呞比丘。過去世摘一莖禾墮數粒粟。五百世作牛蹄牛口。佛恐世人譏之。遂令長居三十三天)阿那律施一食。而九十一劫受人天樂(此云無滅。天眼第一)彼以善緣相資。成於多劫。然由肇自一食。隱末而稱本也。如世稱富者。食一金錢。彼始以一金錢。而後成於富者也。夫同躋十號何則
【現代漢語翻譯】 現代漢語譯本： （他們的）肩膀和雙臂都被（袈裟）覆蓋，並非袒露。（因此，）鹙子（舍利弗，佛陀十大弟子之一，以智慧著稱）以正面的言辭提問，似乎（佛陀）反而沒有理解（我的）取捨之意（不知道什麼是應該堅持的）。佛陀說：『（對於）行供養的人，袒露是可以的；（對於）作為福田的僧人，不應該袒露。』所看重的是善用時機，而不是像堅硬的石頭和潔白的玉石那樣不可分離（取捨要適應時機，進退要順應權變，不是像磨不壞的石頭才叫堅硬，染不黑的玉石才叫潔白）。 我曾經告訴頻婆娑羅王（摩揭陀國王舍城主）：『不要放縱作惡的比丘，讓他們使僧田荒蕪，那罪過比剜去大千世界的眼睛還要嚴重。』有時，對於破戒的比丘，（應該）像對待枯萎的薝蔔花一樣，王官（應）穿素服，不得施以刑罰（《遺教經》說：『薝蔔花即使枯萎，也勝過其他花朵；破戒的比丘，也勝過其他外道。』又說：『我的比丘如果觸犯王法，或殺人或毆打，如果剝去袈裟強迫還俗，或者驅逐出國，就像活剝三百頭牛，那罪過還算輕的』）。 大概是因為仁慈的國王過於仁慈，使得愚蠢的人放縱作惡；惡劣的國王過於惡劣，使得人們遭受冤枉和濫刑。考慮到（這些）缺失，設立兩部經（戒經和律經）來防止損害。戒經一開始就命令（僧人）輾轉互相勸諫，最終命令（僧人）但自我反省（戒經中，僧殘罪有三次勸諫的條文。《七佛戒經》又說：『但自我觀察行為，不要觀察他人是否作為』）。大概是爲了那些只能端正自己而不能端正他人的人，制定了互相勸諫的制度；對於那些喜歡誇耀自己的優點而喜歡指責別人過錯的人，制定了讓他們退省自己的制度。 有事情隱瞞不說，但實際上是真實的，就像憍梵波提（比丘）一樣，因為（過去世）掉落了幾粒米，而五百世轉生為牛。他應當還有其他的牛業，但只是彰顯了這一件事（即牛呞比丘，過去世摘一根稻草掉落了幾粒米，五百世轉生為牛蹄牛口。佛陀害怕世人譏笑他，於是讓他長期居住在三十三天）。阿那律（比丘）佈施一餐食物，而九十一劫享受人天之樂（阿那律，意為無滅，天眼第一）。他憑藉善緣相互資助，成就了多劫的福報，然而（這一切）源於最初的一餐食物，（這是）隱藏了末節而稱揚了根本。就像世人稱呼富人，（是因為他）吃了一個金錢，他最初是因為一個金錢，而後才成為富人的。那麼，（他們）共同達到佛的十種稱號，是什麼原因呢？
【English Translation】 English version: Their shoulders and both arms are covered (by the kasaya), not exposed. Shariputra (Sariputta, one of the Buddha's chief disciples, known for his wisdom) asks with straightforward words, seemingly (the Buddha) has not understood (my) meaning of acceptance and rejection (not knowing what should be adhered to). The Buddha says, 'For those who perform offerings, exposure is permissible; for monks who are fields of merit, exposure is not permissible.' What is valued is using the right timing, not like hard stones and pure white jade that cannot be separated (acceptance and rejection should adapt to the timing, advancing and retreating should follow the circumstances, not like a stone that doesn't wear down is called hard, jade that doesn't darken is called pure white). I once told King Bimbisara (King of Magadha, ruler of Rajagriha): 'Do not indulge evil monks, letting them make the monastic fields desolate, that sin is more severe than gouging out the eyes of the great thousand worlds.' Sometimes, for monks who have broken the precepts, (one should) treat them like withered champak flowers, royal officials (should) wear plain clothes, and no punishment should be inflicted (The Sutra of the Buddha's Last Teachings says: 'Even if the champak flower withers, it is still superior to other flowers; monks who have broken the precepts are still superior to other heretics.' It also says: 'If my monks violate the king's law, whether killing or beating, if they strip the kasaya and force them to return to lay life, or expel them from the country, it is like skinning three hundred cows alive, that sin is still light'). Probably because benevolent kings are too benevolent, allowing foolish people to indulge in evil; wicked kings are too wicked, causing people to suffer injustice and abuse. Considering (these) shortcomings, two sets of scriptures (the Vinaya and the Sutras) are established to prevent harm. The Vinaya initially commands (monks) to mutually admonish each other in turn, and ultimately commands (monks) to only reflect on themselves (In the Vinaya, there are three admonishment clauses for Sanghavasesa offenses. The Sutra of the Seven Buddhas' Precepts also says: 'Only observe your own actions, do not observe whether others act or not'). Probably for those who can only correct themselves but cannot correct others, the system of mutual admonishment is established; for those who like to boast about their own merits and like to criticize others' faults, the system of letting them reflect on themselves is established. There are things that are concealed but are actually true, like Kaundinya (a bhikkhu), because (in a past life) a few grains of rice fell, he was reborn as a cow for five hundred lifetimes. He should have other cow karmas, but only this one event is highlighted (i.e., the Cow Dung Bhikkhu, in a past life, picked a stalk of rice and a few grains fell, he was reborn as a cow with cow hooves and a cow mouth for five hundred lifetimes. The Buddha feared that people would ridicule him, so he had him reside in the Trayastrimsa Heaven for a long time). Anuruddha (a bhikkhu) gave a meal as alms, and enjoyed human and heavenly bliss for ninety-one kalpas (Anuruddha, meaning non-extinction, foremost in divine eye). He relied on good causes to support each other, achieving blessings for many kalpas, yet (all of this) originated from the initial meal, (this is) concealing the minor details and praising the fundamental. Just like people call someone rich, (it is because) he ate a gold coin, he initially had one gold coin, and then became rich. Then, (they) jointly attain the ten titles of a Buddha, what is the reason?
強劣而稱拜者益有豐寡耶(同以十號成佛稱禮于有見獲益不同也)蓋舉一時一行。而示乎不一之緣也(若西方偏於接引。藥師偏於救患等)有理非而言過。如飲酒捉寶。定非沙門(戒經所禁)記提婆達一劫入地獄(提婆達造五逆入地獄一劫)重心害蟻。罪重殺人(如特起上品瞋心害蟻。重於誤意殺人)。雖於事則微。而緣情則極。皆聖人至責之詞也。故經云。我說須陀洹人得成佛。汝不解我意(據迴心修行說)我說不成佛汝亦不解我意也(據定性灰身未迴心者說)夫皇聖照機。卷舒無必(必專必也)有以教起從人。故前說人天。后以諦緣而損之也(人天謂五戒十善等。諦謂四諦也。緣謂十二緣生也)前說諦緣。后以一乘而損之也(令舍羊鹿趣大白牛)損至無損乃歸。曰大道有以教不從人。如華嚴前會。小聖在席。視聽之所昧塞也(初八會。雖小聖在席。而不見不聞。蓋非其境。至第九會。方見聞也)有以人不從教。如初轉法輪。十二億眾發無上道意(佛初成道。謂提謂長者說法。有十二億眾得無生法忍)攝末歸本。無量人天得法眼凈。夫如是不鉤深不達矣。昔仲尼修春秋陳褒貶。而游夏之徒莫敢措以一詞。豈不以智不及乎。至若問仁問政聞斯行。諸所問是一。所告不同(如論語)雖萬流俱潤。而不滓其源也。故曰信近
【現代漢語翻譯】 現代漢語譯本 那些勉強卑微地稱念佛號的人，所獲得的利益會有多有少嗎？（同樣以十號圓滿成佛，但因稱念時的心境不同，所獲得的利益也有所不同。）這大概是舉一個時間、一個行為，來顯示因緣的不一性。（比如阿彌陀佛偏重於接引，藥師佛偏重於救濟病患等。） 有些道理並非言語可以完全表達，例如飲酒後胡言亂語，或者拿著寶物卻不自知，這肯定不是沙門（出家人，受戒律約束者）所為。（這是戒律所禁止的。）經典記載提婆達多一劫都要在地獄受苦。（提婆達多因造作五逆重罪而墮入地獄一劫。）極其嗔恨地傷害螞蟻，其罪過比殺人還要嚴重。（如果特別生起強烈的嗔恨心去傷害螞蟻，其罪過比無意中殺人還要嚴重。）雖然事情很小，但所牽涉的情感卻很深。這些都是聖人極其嚴厲的責備之詞。所以經中說：『我說須陀洹（Srotapanna，入流果）之人可以成佛，你們不理解我的意思。』（這是根據他迴心修行來說的。）『我說不能成佛，你們也不理解我的意思。』（這是根據那些定性，灰身滅智，沒有迴心的人說的。） 聖明的佛陀觀察眾生的根機，開合舒捲沒有定規。（必，就是一定的意思。）有時因為教法隨順眾生，所以前面說人天乘，後面又用四諦（Satya，苦集滅道）和十二因緣（Dvadasanga-pratityasamutpada）來減損它。（人天乘指的是五戒十善等。諦指的是四諦。緣指的是十二因緣。）前面說四諦和十二因緣，後面又用一乘（Ekayana）來減損它。（爲了讓眾生捨棄羊車、鹿車，趨向大白牛車。）減損到無可再減損，就回歸到本源，這叫做大道。有時因為教法不隨順眾生，例如《華嚴經》的前幾會，小乘聖者也在座，但他們的視聽卻被矇蔽了。（《華嚴經》最初的八會，雖然小乘聖者也在座，但他們看不見也聽不見，因為這不是他們的境界。到了第九會，他們才能看見聽見。） 有時因為人不隨順教法，例如佛陀初轉法輪（Dharmacakra），就有十二億眾生髮無上道心。（佛陀最初成道，為提謂（Trapusa）和長者（Bhallika）說法，有十二億眾生證得無生法忍。）收攝末流，迴歸本源，無數人天證得法眼凈。像這樣，不深入探究就不能通達啊！過去孔子修訂《春秋》，陳述褒揚和貶斥，而子游、子夏這些弟子都不敢置一詞，難道不是因為智慧不及嗎？至於問仁、問政，聽到就去做，他們所問的是一樣的，但孔子所告訴他們的卻不同。（如同《論語》所記載的。）即使萬千支流都被滋潤，也不會混濁它的源頭。所以說，接近誠信。
【English Translation】 English version Do those who reluctantly and humbly recite the Buddha's name receive varying degrees of benefit? (They all attain Buddhahood through the ten titles, but the benefits differ depending on their state of mind during recitation.) This illustrates the diversity of conditions based on a single moment and action. (For example, Amitabha Buddha focuses on welcoming, while Bhaisajyaguru Buddha focuses on relieving suffering.) Some principles cannot be fully expressed in words, such as speaking nonsense after drinking or unknowingly possessing a treasure. This is certainly not the behavior of a Sramana (a monk bound by precepts). (This is prohibited by the precepts.) The scriptures record that Devadatta will suffer in hell for one kalpa (an aeon). (Devadatta fell into hell for one kalpa due to committing the five heinous crimes.) Harming an ant with extreme hatred is a greater sin than killing a person. (If one harbors intense hatred while harming an ant, the sin is greater than unintentionally killing a person.) Although the matter is small, the emotions involved are profound. These are all extremely stern rebukes from the sages. Therefore, the sutra says: 'I said that a Srotapanna (stream-enterer) can become a Buddha, but you do not understand my meaning.' (This is based on their turning back to practice.) 'I said that they cannot become a Buddha, but you also do not understand my meaning.' (This is based on those who are fixed in their nature, extinguishing wisdom and not turning back.) The enlightened Buddha observes the faculties of beings, opening and closing without fixed rules. ( 'Must' means fixed.) Sometimes, because the teachings accommodate beings, the teachings of humans and Devas (gods) are mentioned first, and then the Four Noble Truths (Satya) and the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) are used to diminish them. (The teachings of humans and Devas refer to the five precepts and ten good deeds. The Truths refer to the Four Noble Truths. The Links refer to the Twelve Links of Dependent Origination.) The Four Noble Truths and the Twelve Links are mentioned first, and then the One Vehicle (Ekayana) is used to diminish them. (To encourage beings to abandon the goat cart and deer cart and move towards the great white ox cart.) Diminishing until there is nothing left to diminish, one returns to the origin, which is called the Great Path. Sometimes, because the teachings do not accommodate beings, such as in the early assemblies of the Avatamsaka Sutra (Flower Garland Sutra), the Sravakas (listeners) were present, but their sight and hearing were obscured. (In the first eight assemblies of the Avatamsaka Sutra, although the Sravakas were present, they could not see or hear because it was not their realm. They could only see and hear in the ninth assembly.) Sometimes, because people do not follow the teachings, such as when the Buddha first turned the Wheel of Dharma (Dharmacakra), twelve billion beings generated the unsurpassed Bodhicitta (mind of enlightenment). (When the Buddha first attained enlightenment and preached to Trapusa and Bhallika, twelve billion beings attained the insight of non-origination.) Gathering the streams and returning to the source, countless humans and Devas attained the pure Dharma eye. Like this, one cannot attain understanding without deep investigation! In the past, Confucius revised the Spring and Autumn Annals, stating praise and blame, but disciples like Ziyou and Zixia did not dare to add a word. Was it not because their wisdom was insufficient? As for asking about benevolence and governance, and acting upon hearing, what they asked was the same, but what Confucius told them was different. (As recorded in the Analects.) Even if ten thousand streams are nourished, it will not muddy its source. Therefore, it is said that approaching trustworthiness.
于義言可復也(有義不必信。可審覆之也)昔大菽氏(目乾連也上。古有仙。居山寂處。常采菉豆而食。因以為姓。曰采菽氏。尊者之母是其族也)記七日後雨(記七日當雨而不雨。則目連觀不細也)牸牛白犢終用克爽(又記。婆羅門家牸牛生犢。額白而尾白。此皆目連之粗心也)五百無學。同以天眼討論天地。皆二三其說。蓋分理事亦或乖也。夫十二分教。如晝夜有時。寒暑有月。醫藥味分。闕則寡力。多則無要(已上皆不可闕法亦如是)婆沙謂如三週偱歷四聖諦數。若論之不極也(三週數四諦謂減緣減行觀也)夫大乘我不障小果。彼犢子眾(上古有仙。染牸而生。故謂犢子部)或執之。而人皆謂隨眠性我。吾弗信也。故天親造對法論。所宗有二。蓋不以一宗為盡善之門矣(天親本在有部宗出家。說義多宗經部也)法勝造毗曇心論云。若生諸煩惱是聖說有漏。達磨多羅謂其生字濫于滅道。乃別制雜毗曇心論云。若增諸煩惱是聖說有漏也。無著造般若論。天親二之(無著菩薩造金剛般若論。天親菩薩亦造故云二也)以伯仲以師資以行位。天親俱弗先也(無著．天親．師子覺．三兄弟也。北天竺留婁沙富羅國人。此云丈夫土。是天帝戰修羅處也。俱在薩婆多出家。無著先悟大乘。往兜率宮請彌勒說瑜伽。后勸天親令悟大
【現代漢語翻譯】 現代漢語譯本： 關於義理的言論是可以反覆推敲的（有道理的話不一定可信，可以審慎地覆核）。從前大菽氏（即目犍連，上古有仙人，居住在寂靜的山中，經常採摘菉豆食用，因此以此為姓，稱為采菽氏，尊者目犍連的母親就是這個家族的人）預言七日後會下雨（預言七日後應當下雨卻沒有下雨，那麼目連的觀察就不夠細緻了），母牛生下白額白尾的小牛最終也沒有應驗（又記載，婆羅門家的母牛生下小牛，額頭是白色的，尾巴也是白色的，這些都是目連的粗心之處）。五百位無學阿羅漢，一同用天眼討論天地之事，說法都有兩三種。大概是因為分析事和理，也可能出現偏差。十二分教，就像晝夜有時辰，寒暑有月份，醫藥有味道的區分，缺少了就力量薄弱，多了就沒有要領（以上都是不可缺少的，佛法也是如此）。《婆沙論》說，就像三週循環經歷四聖諦的次數，如果論述起來就沒有窮盡的時候（三週數四諦指的是減緣、減行、觀）。大乘佛法我不障礙小乘的果位。那些犢子部（上古有仙人，與母牛交合而生，所以稱為犢子部）或許執著於此，而人們都說隨眠就是自性，我不相信。所以天親菩薩造《對法論》，所宗有兩個方面。大概是不以一個宗派為盡善盡美的法門啊（天親菩薩原本在有部宗出家，所說的義理大多依據經部）。法勝造《毗曇心論》說，如果產生諸多的煩惱，聖人說這是有漏法。達磨多羅認為其中的『生』字用在滅道上不恰當，於是另外撰寫《雜毗曇心論》說，如果增長諸多的煩惱，聖人說這是有漏法。無著菩薩造《般若論》，天親菩薩也造了（無著菩薩造《金剛般若論》，天親菩薩也造了，所以說『二之』）。無論從年齡、師資還是修行地位來看，天親菩薩都不領先（無著、天親、師子覺是三兄弟，是北天竺留婁沙富羅國人，這裡稱為丈夫土，是天帝與阿修羅戰鬥的地方。都在薩婆多部出家，無著先悟大乘佛法，前往兜率天宮請彌勒菩薩宣說《瑜伽師地論》，後來勸說天親領悟大乘佛法）。
【English Translation】 English version: Regarding statements about principles, they can be reconsidered (having a reason doesn't necessarily mean it's believable; it can be carefully reviewed). In the past, Da Shushi (that is, Maudgalyayana, an ancient immortal who lived in a quiet mountain and often ate green beans, hence the surname Caishu, the family of the Venerable Maudgalyayana's mother) predicted rain after seven days (predicted rain after seven days, but it didn't rain, then Maudgalyayana's observation was not careful enough), and the prophecy of a cow giving birth to a white-foreheaded, white-tailed calf ultimately did not come true (it is also recorded that a Brahmin's cow gave birth to a calf with a white forehead and a white tail; these were all Maudgalyayana's carelessness). Five hundred Arhats without learning, together using their heavenly eyes to discuss the affairs of heaven and earth, had two or three kinds of explanations. Perhaps it is because analyzing affairs and principles may also have deviations. The twelve divisions of teachings are like day and night having times, cold and heat having months, and medicine having taste distinctions; lacking them weakens the power, and having too many makes them lose their essence (all of the above are indispensable, and so is the Dharma). The Vibhasa says that it is like the three cycles repeatedly experiencing the number of the Four Noble Truths; if discussed, there is no end (the three cycles of the Four Noble Truths refer to reducing causes, reducing actions, and contemplation). In Mahayana Buddhism, I do not obstruct the fruits of Hinayana. Those Vatsiputriya (an ancient immortal who was born from intercourse with a cow, hence the name Vatsiputriya) may be attached to this, and people all say that latent tendencies are self-nature, which I do not believe. Therefore, Vasubandhu created the Abhidharmakosha, which has two aspects. Perhaps it is not to regard one sect as the perfect and complete Dharma gate (Vasubandhu originally left home in the Sarvastivada sect, and his explanations mostly rely on the Sutra Pitaka). Dharmatrata created the Vibhasa-hrdaya-sastra, saying that if many afflictions arise, the saints say that these are contaminated dharmas. Dharmatara believed that the word 'arise' was inappropriate for cessation and the path, so he separately wrote the Samklistavibhasa-hrdaya-sastra, saying that if many afflictions increase, the saints say that these are contaminated dharmas. Asanga created the Prajnaparamita-sastra, and Vasubandhu also created it (Asanga Bodhisattva created the Vajracchedika Prajnaparamita-sastra, and Vasubandhu Bodhisattva also created it, hence the saying 'two of them'). Whether in terms of age, teachers, or the status of practice, Vasubandhu did not lead (Asanga, Vasubandhu, and Simhabodhi were three brothers, from the country of Lousha Fuluo in North India, here called the Land of Men, the place where the Devas fought the Asuras. All left home in the Sarvastivada sect, Asanga first realized Mahayana Buddhism, went to Tushita Heaven to invite Maitreya Bodhisattva to expound the Yogacarabhumi-sastra, and later persuaded Vasubandhu to realize Mahayana Buddhism).
乘也)所不然者。止以無著智障未除。而撾不及於馬腹。尺有短於寸者也(智障所知障也。左傳云。雖鞭之長不及。馬腹也。喻無著雖造論猶有所不到)清辯與諸徒。誓于修羅窟俟龍華成道。方擬問津焉。謂今彌勒未是遍知也(清辯菩薩以芥子擊修羅窟。隱候彌勒佛下生。將問不決之事。今彌勒菩薩未是至聖者也)后德光假龍軍而得見所不致拜。又索之以形儀焉(得至兜率見彌勒不禮以其作天人相也)先是中土未有泥洹常住之說。但言壽命長遠而已。遠公嘆曰。佛是至極。至極則無變。無變之理豈有窮耶。遂著法性論(廬山遠也)羅什見曰。邊國人未有經。便闇與理合。豈不妙哉。竺道生講泥洹經。謂一闡提人皆得成佛舊學以為邪說。擯之投于虎丘。尋往廬山。洎大本經至。果與玄契(泥洹經說。有一類闡提無種性終不成佛。及涅槃後分經至。一切眾生皆得成佛。果符生公之義也)生乃登法座。論義數番。麈尾紛然而墜。隱機順化。生昔不死有待故也(大本經未至。生故待之。今既至乃卒。時人號之忍死生也)生今之死待竟故也。向無生公落詮之知。則昭昭佛性隱。于無知之輩矣。國初玄奘至西域。以花請觀自在像曰。若一切眾生實有佛性。惟所散花掛菩薩頸。乃輒如其愿。今謂。若使奘有生公之知。則不應有是祝也
【現代漢語翻譯】 現代漢語譯本： （如果說）乘（車）的人認為不是這樣，那只是因為他沒有消除無著智障，所以鞭子打不到馬的肚子上；就像尺子即使很短，也比寸長一樣。（智障就是所知障。《左傳》說：『即使鞭子很長，也打不到馬肚子上。』比喻無著即使造論，也有考慮不到的地方。） 清辯和他的弟子們，在修羅窟發誓，等待彌勒在龍華樹下成道，才打算去請教他。他們認為現在的彌勒還不是遍知。（清辯菩薩用芥子擊打修羅窟，隱居等待彌勒佛下生，去請教那些無法決斷的事情。他們認為現在的彌勒菩薩還不是至聖者。） 後來德光藉助龍軍的力量才得以見到彌勒，因為彌勒示現天人相，所以德光沒有向他禮拜，並且還向他索要（佛的）形儀。（德光到達兜率天見到彌勒，因為彌勒示現天人相，所以沒有禮拜，認為他不是真正的佛。） 在此之前，中土沒有關於泥洹（涅槃）常住的說法，只說壽命長遠而已。慧遠大師感嘆道：『佛是至極的，至極就沒有變化。沒有變化的道理怎麼會有窮盡呢？』於是撰寫了《法性論》。（廬山慧遠大師） 鳩摩羅什看到后說：『邊地的人沒有讀過經書，卻能暗合佛理，這難道不是太妙了嗎？』竺道生講解《泥洹經》，認為一闡提人（斷善根的人）都能夠成佛，舊學派認為這是邪說，把他驅逐到虎丘。後來他又前往廬山。等到《大本經》傳到中土，果然與竺道生的觀點相符。（《泥洹經》說，有一類一闡提人沒有佛性，最終不能成佛。等到《涅槃後分經》傳到，說一切眾生都能夠成佛，果然符合竺道生的觀點。） 竺道生於是登上法座，辯論數次，手中的麈尾（拂塵）紛紛墜落，他順應機緣而逝世。竺道生以前沒有死，是因為有所等待。（《大本經》沒有傳到，所以竺道生等待它。現在《大本經》已經傳到，他就去世了。當時的人稱他為忍死生。） 竺道生現在去世，是因為他等待的事情已經結束了。如果當初沒有竺道生這種透徹的見解，那麼昭昭的佛性就會隱藏在無知的人群之中了。 當初玄奘到達西域，用鮮花供養觀自在像（觀世音菩薩像），說道：『如果一切眾生確實具有佛性，那麼我所散的花就會掛在菩薩的脖子上。』結果花果然如他所愿掛在了菩薩的脖子上。現在我說，如果玄奘具有竺道生那樣的見解，那麼就不應該有這樣的祈禱了。
【English Translation】 English version: Those who ride (in a carriage) may disagree, but it is only because they have not eliminated the 'Avyākṛta-jñānāvaraṇa' (智障) [Obstruction of Unspecified Knowledge], so the whip cannot reach the horse's belly; just as a 'chi' (尺) [Chinese foot] is longer than a 'cun' (寸) [Chinese inch]. (智障 'jñānāvaraṇa' is the 'jñeya-āvaraṇa' (所知障) [Obstruction to Knowledge]. The 'Zuo Zhuan' (左傳) [a historical text] says: 'Even a long whip cannot reach the horse's belly.' This is a metaphor that even though 'Avyākṛta' (無著) [Unattached] creates treatises, there are still things he cannot reach.) Qingbian (清辯) [a Buddhist philosopher] and his disciples vowed in the 'Asura Cave' (修羅窟) [Cave of Demigods] to wait for Maitreya (彌勒) [The Future Buddha] to attain enlightenment under the 'Dragon Flower Tree' (龍華) [Nāga-puṣpa tree], and then they would seek his guidance. They believed that the current Maitreya is not yet 'Sarvajña' (遍知) [Omniscient]. (Bodhisattva Qingbian struck the Asura Cave with a mustard seed, hiding and waiting for Maitreya Buddha to descend and ask about unresolved matters. They believed that the current Bodhisattva Maitreya is not yet the most holy one.) Later, Deguan (德光) [a Buddhist monk] borrowed the power of the 'Dragon Army' (龍軍) [Nāga army] to see Maitreya, but did not bow to him because Maitreya manifested as a 'Deva' (天人) [Celestial Being], and demanded his 'form and appearance' (形儀) [physical attributes]. (Deguan reached 'Tuṣita Heaven' (兜率) [one of the six heavens of desire] to see Maitreya, but did not pay respects because Maitreya manifested as a Deva, believing he was not a true Buddha.) Before this, there was no teaching of 'Nirvana' (泥洹) [Extinction of Suffering] being permanent in the Central Lands, only that life was long. Master Yuan (遠) [Huiyuan, a Buddhist monk] sighed and said: 'The Buddha is the ultimate, and the ultimate has no change. How can the principle of no change have an end?' So he wrote the 'Treatise on Dharmatā' (法性論) [Treatise on the Nature of Dharma]. (Huiyuan of Mount Lu) Kumarajiva (羅什) [a Buddhist translator] saw it and said: 'People in the borderlands have not read the scriptures, but they can secretly agree with the principles. Isn't that wonderful?' Zhidun (竺道生) [a Buddhist monk] lectured on the 'Nirvana Sutra' (泥洹經) [Sutra on Nirvana], believing that 'Icchantikas' (一闡提) [those who have severed their roots of good] can all become Buddhas. The old school considered this heresy and banished him to Tiger Hill. Later, he went to Mount Lu. When the 'Mahāparinirvāṇa Sūtra' (大本經) [Great Nirvana Sutra] arrived in the Central Lands, it indeed matched Zhidun's views. (The Nirvana Sutra said that there is a type of Icchantika who has no Buddha-nature and will never become a Buddha. When the later part of the Nirvana Sutra arrived, it said that all sentient beings can become Buddhas, which indeed matched Zhidun's views.) Zhidun then ascended the Dharma seat and debated several times. The 'fly-whisk' (麈尾) [a symbol of authority] in his hand fell apart, and he passed away in accordance with the circumstances. Zhidun did not die before because he was waiting for something. (The Mahāparinirvāṇa Sūtra had not arrived, so Zhidun waited for it. Now that the Mahāparinirvāṇa Sūtra has arrived, he passed away. People at the time called him 'Ren Si Sheng' (忍死生) [Zhidun who endured death].) Zhidun passed away now because what he was waiting for has ended. If there had been no Zhidun with such thorough knowledge, then the clear Buddha-nature would have been hidden among the ignorant. In the early years of the dynasty, Xuanzang (玄奘) [a Buddhist monk] arrived in the Western Regions and offered flowers to the 'Avalokiteśvara' (觀自在) [Bodhisattva of Compassion] statue, saying: 'If all sentient beings truly have Buddha-nature, then the flowers I scatter will hang on the Bodhisattva's neck.' As a result, the flowers hung on the Bodhisattva's neck as he wished. Now I say, if Xuanzang had the knowledge of Zhidun, then he should not have made such a prayer.
。儻祝之不吉。將不信乎。夫卜者決猶預定嫌疑。不疑何卜。易云。中心疑者其詞枝。奘非其枝乎(校散也。奘公不合有疑散之道)若為物而然者。蓋是導物為疑。乃攜人之心矣(奘本不疑。恐後人疑。故示此以導之也。攜離散也。內墮散後來之疑心也)曇延撰涅槃疏。慮匪葉于聖衷。置疏於舍利塔前。焚香請徴驗其疏。與舍利放光。通三晝夜聯照不絕。而凈影之徒未之允也。長已所制終於並驅。夫望舒既御不假載燧(望舒月光也。月光既出。行者不假執炬)翳號既族寧期私灑(翳號云雷也。云雷既布。甘澤普滋也)而闔戶之家華釭特舉(月影雖流蘭釭尚照)營圃之叟綆[午/止]自溉(蕓蔬不可不灌)良以。遐光不燭隩。驟雨不滋本。各惟所利為美故也。議者以遠則文句愜當。延則標舉宏贍。學者彈其美。該善而求諸不以感靈。得延而廢遠也(彈𠜨也。北遠與曇延俱。著涅槃經疏。延則文詞博贍。遠則言旨簡當。后多傳遠疏。不以延疏。有放光之靈故也)故古云。雖有挈瓶之智。而守不假器(杜預云。挈瓶小智也。雖小智所守不可假人也)其在法義匠焉。今有行事。皆尚中天為美。梵語皆以新經為正。詳夫。五天諸國王制各異。況年世今古風俗治亂。原夫。大聖隨其至邦。因事演教。豈得同其律度一彼量衡(量斗也
【現代漢語翻譯】 如果占卜的結果不吉利，人們就會不相信它。占卜是爲了解決猶豫不定和消除疑慮，如果沒有疑慮，為什麼要占卜呢？《易經》說：『心中有疑慮，言辭就會繁雜。』難道玄奘不是這樣嗎？（校勘：這是爲了消除疑慮。玄奘大師不應該有疑慮和散亂的念頭。）如果因為外物而產生疑慮，那就是引導人們產生疑慮，從而擾亂人心了。（玄奘大師本來沒有疑慮，只是擔心後人產生疑慮，所以才這樣說來引導他們。『攜』是離散的意思，指內心產生墮落和散亂的疑慮。）曇延撰寫《涅槃經疏》，擔心不符合佛陀的心意，就把疏文放在舍利塔前，焚香祈求驗證，結果疏文和舍利放出光明，連續照耀了三天三夜。但凈影的弟子們還不認可。最終，人們還是推崇自己所學的東西。既然月亮已經升起，就不需要再點燃火把了（『望舒』指月光。月光既然已經出現，行走的人就不需要再拿著火把了）。既然云雷已經佈滿天空，就不需要期待私人的恩澤了（『翳號』指云雷。云雷既然已經佈滿天空，甘甜的雨水就會普遍滋潤萬物）。即使是關著門的人家，也會特別點亮華麗的燈（即使月光流逝，燈的光芒仍然照耀）。經營菜園的老人，仍然會自己打水澆灌（蔬菜不能不澆灌）。這是因為，遙遠的光芒照不到隱蔽的地方，驟雨不能滋養樹根。每個人都認為對自己有利才是最好的。有人評論說，北涼玄高的譯本文字簡潔得當，曇延的譯本則標新立異，內容豐富。學者們讚美曇延的譯本，認為它內容全面而善於感應神靈，因此捨棄了玄高的譯本。（『彈』是讚美的意思。北涼玄高和曇延都著有《涅槃經疏》。曇延的譯本文字華麗豐富，玄高的譯本則言簡意賅。後來人們大多傳習玄高的譯本，而不是因為曇延的譯本有放光的靈異現象。）所以古人說：『即使有能提水瓶的智慧，也要堅守不依靠外物的原則。』這在於對法義的精通。現在人們的行事，都以推崇中天竺（古印度）為美，梵語都以新譯的經典為正宗。仔細考察，五天竺（古印度）各國的國王制度各不相同，更何況年代古今、風俗治亂。追溯本源，偉大的聖人（佛陀）隨著他所到達的國家，根據具體情況來演說教法，怎麼能用統一的尺度來衡量呢？（『量』指鬥。） 現代漢語譯本 如果占卜的結果不吉利，人們就會不相信它。占卜是爲了解決猶豫不定和消除疑慮，如果沒有疑慮，為什麼要占卜呢？《易經》說：『心中有疑慮，言辭就會繁雜。』難道玄奘（Xuanzang）不是這樣嗎？（校勘：這是爲了消除疑慮。玄奘（Xuanzang）大師不應該有疑慮和散亂的念頭。）如果因為外物而產生疑慮，那就是引導人們產生疑慮，從而擾亂人心了。（玄奘（Xuanzang）大師本來沒有疑慮，只是擔心後人產生疑慮，所以才這樣說來引導他們。『攜』是離散的意思，指內心產生墮落和散亂的疑慮。）曇延（Tanyan）撰寫《涅槃經疏》，擔心不符合佛陀的心意，就把疏文放在舍利塔前，焚香祈求驗證，結果疏文和舍利放出光明，連續照耀了三天三夜。但凈影（Jingying）的弟子們還不認可。最終，人們還是推崇自己所學的東西。既然月亮已經升起，就不需要再點燃火把了（『望舒（Wangshu）』指月光。月光既然已經出現，行走的人就不需要再拿著火把了）。既然云雷已經佈滿天空，就不需要期待私人的恩澤了（『翳號（Yihao）』指云雷。云雷既然已經佈滿天空，甘甜的雨水就會普遍滋潤萬物）。即使是關著門的人家，也會特別點亮華麗的燈（即使月光流逝，燈的光芒仍然照耀）。經營菜園的老人，仍然會自己打水澆灌（蔬菜不能不澆灌）。這是因為，遙遠的光芒照不到隱蔽的地方，驟雨不能滋養樹根。每個人都認為對自己有利才是最好的。有人評論說，北涼玄高（Xuangao）的譯本文字簡潔得當，曇延（Tanyan）的譯本則標新立異，內容豐富。學者們讚美曇延（Tanyan）的譯本，認為它內容全面而善於感應神靈，因此捨棄了玄高（Xuangao）的譯本。（『彈』是讚美的意思。北涼玄高（Xuangao）和曇延（Tanyan）都著有《涅槃經疏》。曇延（Tanyan）的譯本文字華麗豐富，玄高（Xuangao）的譯本則言簡意賅。後來人們大多傳習玄高（Xuangao）的譯本，而不是因為曇延（Tanyan）的譯本有放光的靈異現象。）所以古人說：『即使有能提水瓶的智慧，也要堅守不依靠外物的原則。』這在於對法義的精通。現在人們的行事，都以推崇中天竺（古印度）為美，梵語都以新譯的經典為正宗。仔細考察，五天竺（古印度）各國的國王制度各不相同，更何況年代古今、風俗治亂。追溯本源，偉大的聖人（佛陀）隨著他所到達的國家，根據具體情況來演說教法，怎麼能用統一的尺度來衡量呢？（『量』指鬥。）
【English Translation】 If the divination turns out to be inauspicious, will people not believe in it? Divination is meant to resolve hesitation and eliminate doubts. If there are no doubts, why divine? The 『I Ching』 says, 『When the mind is doubtful, the words become complex.』 Isn't Xuanzang (name of a monk) like that? (Note: This is to dispel doubts. Master Xuanzang (name of a monk) should not have doubts and scattered thoughts.) If doubts arise because of external things, then it is guiding people to create doubts, thereby disturbing their minds. (Xuanzang (name of a monk) originally had no doubts, but he was worried that later generations would have doubts, so he said this to guide them. 『Carrying』 means separation, referring to the doubts of falling and scattering in the heart.) Tanyan (name of a monk) wrote the 『Nirvana Sutra Commentary,』 worried that it would not conform to the Buddha's mind, so he placed the commentary in front of the stupa of relics, burned incense, and prayed for verification. As a result, the commentary and the relics emitted light, continuously illuminating for three days and three nights. But the disciples of Jingying (name of a monk) did not approve of it. In the end, people still admired what they had learned. Since the moon has already risen, there is no need to light a torch anymore (『Wangshu』 refers to moonlight. Since the moonlight has already appeared, travelers no longer need to hold a torch). Since the clouds and thunder have filled the sky, there is no need to expect private favors (『Yihao』 refers to clouds and thunder. Since the clouds and thunder have filled the sky, sweet rain will universally nourish all things). Even families with closed doors will specially light up gorgeous lamps (even if the moonlight fades, the light of the lamp still shines). The old man who runs the vegetable garden will still draw water to irrigate himself (vegetables must be irrigated). This is because distant light cannot illuminate hidden places, and sudden rain cannot nourish the roots. Everyone thinks that what is beneficial to them is the best. Some people commented that Xuan Gao (name of a monk) of Northern Liang translated the text concisely and appropriately, while Tanyan's (name of a monk) translation was innovative and rich in content. Scholars praised Tanyan's (name of a monk) translation, believing that it was comprehensive and good at sensing the spirits, so they abandoned Xuan Gao's (name of a monk) translation. (『Praise』 means to admire. Xuan Gao (name of a monk) of Northern Liang and Tanyan (name of a monk) both wrote 『Nirvana Sutra Commentaries.』 Tanyan's (name of a monk) translation was gorgeous and rich in words, while Xuan Gao's (name of a monk) translation was concise. Later, people mostly transmitted Xuan Gao's (name of a monk) translation, not because Tanyan's (name of a monk) translation had the miraculous phenomenon of emitting light.) Therefore, the ancients said, 『Even if you have the wisdom to carry a bottle, you must adhere to the principle of not relying on external things.』 This lies in the mastery of the Dharma. Nowadays, people's actions all admire the beauty of Central India (ancient India), and Sanskrit all regard the newly translated scriptures as orthodox. Upon careful examination, the kings of the five Indias (ancient India) have different systems, not to mention the ancient and modern times, customs, and governance. Tracing back to the origin, the great sage (Buddha) followed the country he arrived in and expounded the teachings according to the specific circumstances. How can we measure them with a unified standard? (『Measure』 refers to a dou.) English version If the divination turns out to be inauspicious, will people not believe in it? Divination is meant to resolve hesitation and eliminate doubts. If there are no doubts, why divine? The 『I Ching』 says, 『When the mind is doubtful, the words become complex.』 Isn't Xuanzang (name of a monk) like that? (Note: This is to dispel doubts. Master Xuanzang (name of a monk) should not have doubts and scattered thoughts.) If doubts arise because of external things, then it is guiding people to create doubts, thereby disturbing their minds. (Xuanzang (name of a monk) originally had no doubts, but he was worried that later generations would have doubts, so he said this to guide them. 『Carrying』 means separation, referring to the doubts of falling and scattering in the heart.) Tanyan (name of a monk) wrote the 『Nirvana Sutra Commentary,』 worried that it would not conform to the Buddha's mind, so he placed the commentary in front of the stupa of relics, burned incense, and prayed for verification. As a result, the commentary and the relics emitted light, continuously illuminating for three days and three nights. But the disciples of Jingying (name of a monk) did not approve of it. In the end, people still admired what they had learned. Since the moon has already risen, there is no need to light a torch anymore (『Wangshu』 refers to moonlight. Since the moonlight has already appeared, travelers no longer need to hold a torch). Since the clouds and thunder have filled the sky, there is no need to expect private favors (『Yihao』 refers to clouds and thunder. Since the clouds and thunder have filled the sky, sweet rain will universally nourish all things). Even families with closed doors will specially light up gorgeous lamps (even if the moonlight fades, the light of the lamp still shines). The old man who runs the vegetable garden will still draw water to irrigate himself (vegetables must be irrigated). This is because distant light cannot illuminate hidden places, and sudden rain cannot nourish the roots. Everyone thinks that what is beneficial to them is the best. Some people commented that Xuan Gao (name of a monk) of Northern Liang translated the text concisely and appropriately, while Tanyan's (name of a monk) translation was innovative and rich in content. Scholars praised Tanyan's (name of a monk) translation, believing that it was comprehensive and good at sensing the spirits, so they abandoned Xuan Gao's (name of a monk) translation. (『Praise』 means to admire. Xuan Gao (name of a monk) of Northern Liang and Tanyan (name of a monk) both wrote 『Nirvana Sutra Commentaries.』 Tanyan's (name of a monk) translation was gorgeous and rich in words, while Xuan Gao's (name of a monk) translation was concise. Later, people mostly transmitted Xuan Gao's (name of a monk) translation, not because Tanyan's (name of a monk) translation had the miraculous phenomenon of emitting light.) Therefore, the ancients said, 『Even if you have the wisdom to carry a bottle, you must adhere to the principle of not relying on external things.』 This lies in the mastery of the Dharma. Nowadays, people's actions all admire the beauty of Central India (ancient India), and Sanskrit all regard the newly translated scriptures as orthodox. Upon careful examination, the kings of the five Indias (ancient India) have different systems, not to mention the ancient and modern times, customs, and governance. Tracing back to the origin, the great sage (Buddha) followed the country he arrived in and expounded the teachings according to the specific circumstances. How can we measure them with a unified standard? (『Measure』 refers to a dou.)
衡稱也)故由旬俱盧舍。遠近殊說(八俱盧舍為一由旬。或云十六里。或四十里。遠近不同也)安居置閏。延促多類(安居有七。前安居四月十六日。中安居十七至五月十五日。后安居五月十六日。分四心念對首忘成及界。及界有四。一足及界。二足及界。一足及藍。二足及藍。並前為七也。於五眾比丘．比丘尼．式叉．沙彌．沙彌尼。前安居五七三十五。后亦三十五。成七十。中安居只有心念對首二二五十也。共成八十。安居心念謂獨住無人作法也。對首如常忘成偶忘至十七日欲明方記亦成安居。中安居一月故無此也。及界等。謂從外來。未明至寺一足入亦得也)而往者未應遍睹來者何無寡知奈何欲以中天一世定聖人萬方千古之教歟。經曰。若人生百歲不解生滅法。不如生一日而得解了之時。有比丘承師誤訓誦云。若人生百歲不識水老鶴不如生一日而得睹見之。阿難聞而歔欷往正彼師竟不令改黨之由矣。夫師者莫大於佛后之學者。各師其師不承佛為師。故有采相似之言逗未濟之俗。祛經像傳自性曰。吾宗教焉(若言句之士也)其釋說之家。皆檢以疏論。發詞斷理。曾不用經。通練其事曰。吾受之於吾師也(謂講說之家)夫師者可因之學。非守其所學(發明在師。變通由已)章疏可用之為筌罤。非可守其筌罤(筌取魚
器。罤取免器)以滯學封文有至於□者(不以文害意)夫陪臣忠於諸侯。而不信于天子。則王化𤢕矣。家老忠於大夫。而不信于諸侯。則公室危矣(其由舍經文而執章疏也)故黨者害上也。而彼非仁知其黨也。但嚴愛保乎其間。利譽存乎其中。損黨則所得不在已矣。昔調達五邪陷於熾火(調達以五逆入于地獄也)西域猶有行其教者。豈非海上有酷齃(腋下惡氣。今謂之鴉臭)猶不獨處。誠有慕類者焉(人各有黨也)夫君子祇祇庸庸(祇敬也。庸用也)小人仇善。固黨甚矣(嫉善朋惡之道也)相夫。今世皆隱其不能而詐其能。惡勝已而好不及已。夫逞于不及已者。若夸玄黃于瞽。玩宮徴于聾。徒爾為也。若以離婁視師曠聽(離婁百步視秋毫。師曠聞聲知興廢)則彼有所詳。吾得盡矣。故其高議奇談必若鑿闇開牖。會有所見。至若褒貶不佞崇替克顯(崇重替廢也。褒貶不徇於世。可謂君子也)舉世然之。或謂之不然。舉世不然之。或謂之然(眾惡之必察焉。眾好之必察焉)如衛靈公昏慝也。仲尼以為賢君。任智授能。不亡社稷也(昏暗慝惡也。靈公雖無道而不亡者。王孫賈治軍。旅祝䰿治宗廟。仲叔圉治賓客故也以其用人夫子稱之)臧文仲淵慧也。仲尼以為不賢。不仁不智。兩至乎三也(臧文仲有三不仁。下展禽。縱逆祀
。妾織蒲。三不智。廢六關。祀爰鶋。作虛器)管氏九合為功。降為小器(輔桓公不至王道。而以霸術故小之也)子貢為魯君墮玉黜為不幸(魯定公十五年。邾隱公來朝執玉高其容仰。定公受王畢其容俯。子貢曰。以禮觀之。此二君皆有死亡焉。此年定公薨。魯哀七年邾子出奔。皆如其言)是以口為詞圃。心為智府。園不德之䉉棱(䉉方也。棱角也。有智者能圓之)發沈善之輝華。方可謂之人倫鞶鑒矣(鞶鑒鏡也)今者一夫謬非和者萬計。一夫猥譽和者亦萬計(隨流逐塊者眾也)唯唯然都不知所以善惡也。其有鄙爭好勝之門。自不隱括其愚馳突擊搏(以所習為矛楯。以同侶為勍敵)若旝投于石(旝者。以木引石。用擊敵人。若今之𣚃槔。所謂拋是也)以為能掩敵疆場(音易。邊界之地)莫有攸忌于所不與者。則奔嚙踶蹋而可畏也(朋黨宗徒互生毀滅。所謂惡之慾其死也)夫弘藝者不必誡。精識者難為合。弘則時不為要。精乃人惡其察(有高人之行者。故見誹於世。有獨知之慮者。必見傲於人)但不可以其然而不為之然也。今翾爾學徒(翾小飛之類)于疏論禪法。皆劣他優已。以已所未聞謂人之未聞。以己所未知謂人之未知。曾不參較眾匠決其所專。是以微善所習而愚所不習。顧其器則滿無以加也(籠羅于鄙俚之徒鼓扇
【現代漢語翻譯】 妾織蒲（妾指女性，織蒲指編織蒲草）。三不智（指三種不明智的行為）。廢六關（指廢棄六種關隘）。祀爰鶋（指祭祀爰鶋鳥）。作虛器（指製造沒有實際用途的器物）。管氏九合為功，降為小器（管氏，指管仲，輔佐桓公稱霸，未能使桓公施行王道，所以說是小器）。子貢為魯君墮玉黜為不幸（子貢，孔子的弟子；魯君，指魯定公。子貢因為魯君在外交禮儀上的過失而預言不幸）。 因此，口可以成為詞語的園圃，心可以成為智慧的府庫。有德行的人能夠圓融處理事情，消除棱角。能夠發揚深沉的善行和光輝，這樣才可以稱得上是人倫的楷模（鞶鑒，鏡子）。現在，一個人錯誤地否定，會有成千上萬的人附和；一個人隨意地讚揚，也會有成千上萬的人跟隨（形容隨波逐流的人很多）。大家都隨聲附和，完全不知道什麼是善，什麼是惡。那些喜歡爭鬥好勝的人，不約束自己的愚蠢，橫衝直撞，互相攻擊（把所學的東西當作矛和盾，把同伴當作強大的敵人）。 就像用旝投向石頭一樣（旝，一種攻城器械，用木頭拉動石頭，用來攻擊敵人，類似於拋石機）。認為能夠掩蓋敵人的疆界（疆場，邊界之地），對於那些與自己意見不同的人，就肆無忌憚地攻擊，互相撕咬、踢打，非常可怕（朋黨宗派互相傾軋，互相毀滅，所謂恨不得對方去死）。 弘揚技藝的人不必告誡，精通知識的人難以與人茍同。技藝過於弘揚，時代不認為重要；知識過於精深，人們反而厭惡其明察（有高尚行為的人，會被世人誹謗；有獨特見解的人，必然會被人傲慢對待）。但是，不可以因為這樣就不去做應該做的事情。現在那些輕浮的學徒（翾，小飛蟲），在粗略地談論禪法時，都貶低別人，抬高自己，把自己沒有聽過的說成別人也沒有聽過，把自己不知道的說成別人也不知道。從來不參考眾人的意見，來判斷自己所專長的領域。因此，對於自己所熟悉的微小善行沾沾自喜，對於自己不熟悉的領域則顯得愚昧無知。看看他們的器量，自以為已經滿了，無法再增加了（被鄙俗的人包圍，煽動）
【English Translation】 Concise translation: 'My concubine weaves rush mats. Three unwise acts. Abandoning the six passes. Sacrificing to the Yuanju bird. Creating empty vessels.' Guan Zhong's nine alliances were considered meritorious, but he was ultimately a man of small caliber (Guan Zhong assisted Duke Huan in achieving hegemony but failed to guide him towards the path of kingship, hence he is considered small). Zigong predicted misfortune for the ruler of Lu due to his improper jade presentation (Zigong, a disciple of Confucius; the ruler of Lu refers to Duke Ding of Lu. Zigong foresaw misfortune due to Duke Ding's errors in diplomatic etiquette). Therefore, the mouth can be a garden of words, and the heart can be a treasury of wisdom. A virtuous person can handle matters with tact and eliminate sharp edges. One who can promote profound goodness and brilliance can be considered a model of human ethics (Panjian, a mirror). Nowadays, if one person wrongly denies something, tens of thousands will echo; if one person casually praises something, tens of thousands will follow (describing the multitude who follow the crowd). Everyone echoes without knowing what is good or evil. Those who love to argue and compete do not restrain their own ignorance, but rush around and attack each other (using what they have learned as spears and shields, and treating their companions as powerful enemies). It is like throwing a 'hui' at a stone (Hui, a siege weapon that uses wood to pull stones to attack enemies, similar to a trebuchet). They believe they can cover the enemy's territory (Jiangchang, borderland), and they recklessly attack those who disagree with them, biting and kicking each other, which is terrifying (factions and cliques oppress each other, wishing for each other's destruction). Those who promote art do not need to be warned, and those who are proficient in knowledge are difficult to agree with. If art is promoted too much, the times do not consider it important; if knowledge is too profound, people dislike its clarity (those with noble actions are slandered by the world; those with unique insights are inevitably treated with arrogance). However, one should not refrain from doing what should be done because of this. Now, those frivolous students (Xuan, small flying insects), when superficially discussing Chan (Zen) Buddhism, all belittle others and elevate themselves, claiming that what they have not heard, others have not heard, and what they do not know, others do not know. They never consult the opinions of others to determine their area of expertise. Therefore, they are complacent about the small good deeds they are familiar with, and ignorant of the areas they are unfamiliar with. Looking at their capacity, they think it is full and cannot be increased (surrounded by vulgar people, inciting).
向庸愚之內)夫夢者覺乃知是夢。迷者悟乃知是迷。向使正處。迷夢之間。人謂迷夢者。彼必詬咤矣(詬咤怒罵也)觀乎往所制撰者。鮮有正於名理。如續高僧傳云。鸚鵡死云滅度。道法徂世稱定中坐化(一切定心無有死生)什公誄言薨(天子日崩。如天地崩壞也。諸侯曰薨。如山摧之聲也。今或以什公比諸侯也)玄奘大舍懺。謂之捨墮(墮罪名也。謂三十尼薩耆也。如畜長衣。十日應兩人對手假舍謂之舍。若過十日不捨。則結尼薩耆罪。謂之墮。故日捨墮。今舍財懺罪。但可云舍懺也)蓋流俗淺誤。不忌之談也。仲尼云。君子于其言無所茍而已矣(茍且也)故衛君待子而為政。子曰必也正名乎(衛靈公召夫子。子路問。夫子若至衛將何先行。子云。先正百物之名。名不正則言不順。言不順則事不成)靈干講華嚴經。作華藏觀。臨終天樂來迎。干辭不欲往。俄見大水瀰漫坐蓮華中。彼傳者若不達。夫天宮亦在乎華藏也(說者意云。靈幹不欲生天。要生諸佛土。則不達華藏包含法界豈無諸天乎。蓋傳者謬也)曇榮有僧行道見光中七佛。告云。是賢劫普明佛。今以百劫修相好。真化求之。如實未得矣(十地滿心金剛定后。方百劫修相好。千劫學佛威儀。萬劫學化行等。若是真身。豈容凡見。若是化身。安能修相好也)夫事
【現代漢語翻譯】 現代漢語譯本： 對於那些沉溺於愚昧無知中的人來說，就像做夢的人醒來后才知道那是夢一樣，迷惑的人覺悟后才知道那是迷惑。如果讓他們正好處在迷惑和夢幻之中，有人說他們是迷惑和做夢，他們一定會怒罵反駁（詬咤就是怒罵的意思）。看看以往所撰寫的書籍，很少有在名義和道理上正確的。例如《續高僧傳》中說，鸚鵡死了稱為『滅度』，道法去世稱為『定中坐化』（一切禪定之心沒有生死）。鳩摩羅什的誄文中說『薨』（天子死稱崩，如天地崩壞；諸侯死稱薨，如山崩摧毀的聲音，現在有人把鳩摩羅什比作諸侯）。玄奘的『大舍懺』，稱作『捨墮』（墮是罪名，指三十尼薩耆罪，例如儲存過長的衣服，超過十天應該兩人相對捨棄，如果不捨棄，就犯尼薩耆罪，稱為墮，所以叫捨墮。現在舍財懺罪，只能說舍懺）。這些都是流俗的淺薄錯誤，不加忌諱的說法。孔子說：『君子對於他的言辭沒有茍且之處。』所以衛君要等待子路來治理政事，子路說：『必須先正名啊！』（衛靈公召見孔子，子路問：『夫子如果到了衛國，將先做什麼？』孔子說：『先正百物的名稱。名稱不正，言語就不順暢；言語不順暢，事情就不能成功』）。靈干講《華嚴經》，作華藏觀，臨終時天樂來迎接，靈干推辭不想去。忽然看見大水瀰漫，自己坐在蓮花中。那些傳記作者如果不明白，天宮也在華藏世界中啊！（說的人意思是，靈幹不想生天，想要往生諸佛國土，卻不明白華藏世界包含整個法界，怎麼會沒有諸天呢？大概是傳記作者的錯誤）。曇榮有僧人修行時看見光中有七佛，告訴他說：『這是賢劫普明佛，現在用百劫的時間來修飾相好。』真正要用真修實證來求得，而不是像現在這樣沒有如實證得。（十地滿心金剛定后，才用百劫的時間修飾相好，千劫的時間學習佛的威儀，萬劫的時間學習教化眾生等。如果是真身佛，怎麼能讓凡人看見？如果是化身佛，又怎麼能修飾相好呢？）這些事情
【English Translation】 English version: To those immersed in ignorance, it's like a dreamer waking up and realizing it was a dream; the deluded awakening and knowing they were deluded. If they were right in the midst of delusion and dreams, and someone called them deluded and dreaming, they would surely scold and retort (詬咤 means to scold and rebuke). Looking at the writings of the past, few are correct in terms of names and principles. For example, the Continued Biographies of Eminent Monks says that when a parrot dies, it's called 'Nirvana'; when a Daoist master passes away, it's called 'sitting in meditation and transforming' (all meditative minds have no birth or death). The eulogy for Kumarajiva (什公) uses '薨' (used for the death of a prince). Xuanzang's (玄奘) 'Great Offering of Repentance' is called 'abandoning transgression' (墮 is a type of transgression, referring to the thirty Nissaggiya Pacittiya offenses, such as keeping a robe for too long; if it exceeds ten days, it should be relinquished in the presence of two people; if not relinquished, it constitutes a Nissaggiya offense, called 墮, hence 'abandoning transgression'. Now, offering wealth to repent is simply called 'offering repentance'). These are common, shallow mistakes, and careless talk. Confucius said, 'A gentleman is not careless in his words.' Therefore, the Duke of Wei waited for Zilu (子路) to govern; Zilu said, 'It is necessary to rectify names!' (Duke Ling of Wei summoned Confucius; Zilu asked, 'If the Master goes to Wei, what will he do first?' Confucius said, 'First, rectify the names of all things. If names are not correct, words will not be smooth; if words are not smooth, things will not succeed'). Linggan (靈干) lectured on the Avatamsaka Sutra and practiced the Garbhadhātu contemplation. At the end of his life, heavenly music came to greet him, but Linggan declined, not wanting to go. Suddenly, he saw a vast expanse of water and himself sitting on a lotus flower. Those who wrote the biography did not understand that the heavenly palaces are also within the Garbhadhātu world! (The speaker means that Linggan did not want to be born in the heavens but wanted to be born in a Buddha-land, but they did not understand that the Garbhadhātu encompasses the entire Dharmadhatu, so how could there be no heavens? It was probably a mistake by the biographer). The monk Tanrong (曇榮) saw seven Buddhas in the light during his practice, who told him, 'This is the Universal Light Buddha of the Bhadrakalpa (賢劫), now cultivating the marks and characteristics for a hundred kalpas.' True cultivation and realization are needed to attain it, not like now, without true realization. (After the Vajrasamadhi (金剛定) of the tenth bhumi, one spends a hundred kalpas cultivating the marks and characteristics, a thousand kalpas learning the Buddha's demeanor, and ten thousand kalpas learning to teach and transform beings, etc. If it were a true Buddha-body, how could ordinary people see it? If it were a transformation body, how could it cultivate the marks and characteristics?) These matters
不足紀。言不為典。何煩簡牘耶(事非稽古何足編傳)。是以大辯無言。言則導意。意必有歸。故洞微而語要。盡詞而旨密。于其誣則不書(如續傳序。法進作水觀。家人取柴。見繩床上有好清水。拾二石子安之。進暮還覺背痛等。此乃謬之甚也。且作觀是獨影墳唯假想。若令別人見則屬性境。此乃宣公孟浪之談也)振世必紀。是謂彝準。于儒老亦然哉。若乃評今古諦否臧。不可以尊嚴稱。不可以卑辱廢。不可以親厚黨。不可以嫌隙頗(夫為史筆。一曰才。二曰學。三曰斷。自非董孤南史之流。莫當此任也)彼魯之三桓(季孫仲孫。叔孫。皆魯桓公之後)識豈齊于顏閔漢之七貴(金張之族。七代貴盛也。左思云。金張籍舊業七葉珥漢貂)才豈出於揚馬(揚雄。字子云。著大玄經。法言。方言等。司馬相如。字長卿。著封禪文文賦等)有子視桐棺四寸知死不欲速朽卜商引詩人興詠發起予之嘆(子曰。起予者商也)自金言遐萃。綴述多門。廣本略本。名義不同。單譯重譯。有無差異(藏經有一譯謂之單。二三已上謂之重譯也)故大聖俾依義不依語。此先見之著也。佛有八音四辯(八音。一清凈音。二柔軟音。三和適音。四諦了音。五不女音。六不誤音。七深遠音。八不竭音。四辯者。一法無礙辯。二詞無礙辯。三義無礙辯
【現代漢語翻譯】 現代漢語譯本
不足以記載。言語不成為典範，何必使用簡牘呢（事情如果不是稽考古代，有什麼值得編寫流傳的呢）？因此，真正的大辯論是無言的，一旦訴諸言語，就會引導向某種意圖，而意圖必定有所歸屬。所以，要洞察細微之處而語言精要，用盡詞語而主旨嚴密。對於其中的虛假不實之處，就不應該記載（例如《續傳序》中記載的，法進修習水觀，家人取柴，看見繩床上好像有好清水，撿起兩塊石子放在上面，法進傍晚回來覺得背痛等，這實在是荒謬至極。而且修習觀想是獨影境，唯有假想，如果讓別人看見，就屬於屬性境，這是宣公孟浪的說法）。能夠震動世俗、影響後世的才值得記載，這才是永恒的標準。對於儒家和老莊也是如此。
至於評論古今的是非善惡，不可以因為地位尊貴就稱讚，不可以因為地位卑賤就廢棄，不可以因為關係親近就偏袒，不可以因為有嫌隙就歪曲（要成為史官，第一是才華，第二是學識，第三是判斷力。如果不是像董狐、南史那樣的人，不能勝任這個職責）。
那些魯國的三桓（季孫、仲孫、叔孫，都是魯桓公的後代），他們的見識怎麼能和顏回、閔子騫相比？漢朝的七貴（金氏、張氏家族，七代都顯貴興盛。左思說：『金張憑藉祖上的基業，七代都佩戴著顯貴的官帽』），他們的才能怎麼能和揚雄、司馬相如相比？有子看到桐木棺材厚四寸，就知道死者不希望屍體過早腐朽；卜商引用詩人的興詠，引發了孔子的讚歎（孔子說：『能啓發我的人是卜商啊』）。
自從佛陀的金玉良言廣泛流傳，著述就有很多門類，有廣本，有略本，名義不同；有單譯，有重譯，有無差異（藏經中只有一次翻譯的稱為單譯，兩次或三次以上翻譯的稱為重譯）。所以大聖釋迦牟尼教導我們依義不依語，這是他先見的卓識。佛有八種妙音和四種辯才（八音：一、清凈音，二、柔軟音，三、和適音，四、諦了音，五、不女音，六、不誤音，七、深遠音，八、不竭音。四辯：一、法無礙辯，二、詞無礙辯，三、義無礙辯
【English Translation】 English version
It is insufficient to record. Words that do not become a standard, why bother with bamboo and wooden tablets (if things are not investigated from antiquity, what is worth compiling and transmitting)? Therefore, the greatest debate is without words; once resorting to words, it will lead to a certain intention, and the intention must have a destination. Therefore, one must perceive the subtle and use concise language, exhaust the words and make the meaning precise. For falsehoods, they should not be recorded (for example, in the 'Preface to the Continued Biographies,' it is recorded that Fajin practiced water contemplation, and his family fetched firewood and saw what appeared to be clear water on the rope bed, so they picked up two stones and placed them on it. Fajin returned in the evening and felt back pain, etc. This is extremely absurd. Moreover, practicing contemplation is a solitary shadow realm, only imagined; if others were to see it, it would belong to the realm of attributes. This is a reckless statement by Duke Xuan).
Only what can shake the world and influence future generations is worth recording; this is the eternal standard. It is the same for Confucianism and Lao-Zhuang.
As for commenting on the rights and wrongs of ancient and modern times, one should not praise because of high status, nor abandon because of low status, nor favor because of close relationships, nor distort because of grudges (to be a historian, first is talent, second is knowledge, and third is judgment. If one is not like Dong Hu or Nan Shi, one cannot be competent for this task).
How can the knowledge of the Three Huan of Lu (Jisun, Zhongsun, and Shusun, all descendants of Duke Huan of Lu) be compared to Yan Hui and Min Ziqian? How can the talents of the Seven Nobles of Han (the Jin and Zhang families, who were noble and prosperous for seven generations. Zuo Si said: 'The Jin and Zhang families relied on their ancestral foundations, and for seven generations, they wore the noble official hats') be compared to Yang Xiong and Sima Xiangru? When Youzi saw a four-inch thick paulownia coffin, he knew that the deceased did not want the body to decay too quickly; Bu Shang quoted the poet's inspiration, which evoked Confucius's praise (Confucius said: 'The one who inspires me is Bu Shang').
Since the Buddha's golden words have spread widely, there are many categories of writings, including extensive versions and concise versions, with different meanings; there are single translations and multiple translations, with differences in existence and non-existence (in the Tripitaka, a translation done only once is called a single translation, while a translation done two or three times or more is called a multiple translation). Therefore, the Great Sage Shakyamuni taught us to rely on the meaning and not on the words; this is his foresight. The Buddha has eight wonderful sounds and four kinds of eloquence (eight sounds: 1. pure sound, 2. soft sound, 3. harmonious sound, 4. truthful sound, 5. non-feminine sound, 6. infallible sound, 7. profound sound, 8. inexhaustible sound. Four kinds of eloquence: 1. unobstructed eloquence in the Dharma, 2. unobstructed eloquence in words, 3. unobstructed eloquence in meaning
。四總持無礙辯)超乎群有。睿心沖照。靈誥真雅。而譯者率情淺易。章句漏慢。致使搢紳縫掖(搢扱笏也。紳大帶也。縫掖大袖儒服也)相顧意有所非也(以其詞非典雅。如安世高)其間則有采摭墳素。雕琢文字。語過涉俗(如竺法護支謙等所譯經。文全如著述之體)理乖精密。尤失聖人之格言也。難乎哉。古今宣譯。咸推什公門下。質文繁簡。雅得其所。開卷屬耳。泠然古風。嘗致意于譯者。為就梵本。為就刊削乎。如法華法師品。羅什不載其首。普門品。阇那續出其末(此妙法華經文少正法華與添品文具足也)。其間亦有誤為文者。如真諦翻俱舍。云見法有非得。玄奘出婆沙。加一十六字(大毗婆沙。只於真諦三藏所譯俱舍上。加其文一十六字也)是知。不刊之言。彼所未契也。道安以三不易五過失。詳評翻譯。妙盡樞細(蓋以梵文難曉。聖意深遠。詞旨雅當。是為不易也。不善聖旨。章句漏失。言詞蕪穢。是為過也)後世不能研究其旨。寶為衡度以為詞不由中瞠若不聞也(瞠直視貌也。以古譯經文不潤。遂不能討究。瞢然無所悟解也。如安世高所譯者也)且儒為此方之教。自科斗為二篆(古有科斗書。後有大篆小篆也。周宣王太史史籀造大篆。秦李斯等造小篆。程邈造隸書等也)篆變為隸。又經秦滅文或舛闕
(始皇三十三年。因諸生各論秦事。丞相李斯奏。乃焚書坑儒。滅先代典籍)三皇五帝取捨異說(或云。三皇謂天皇地皇人皇。或云伏犧神農黃帝。五帝少昊顓頊帝嚳堯舜也)魯論齊論。篇次何定(魯論二十篇。齊論二十二篇。其間又次第不同也)禮記之與春秋。哀公誄孔丘。增減孰是(孔丘卒。魯哀公誄之。禮傳其文互差也)家語之與檀弓。仲尼授琴侃侃切切。其文豈同(既祥而琴。禮記家語其文不同也)故孟莊所領。亡言取意(孟軻。字子輿。著書十四篇。莊周著書十卷。皆是寓言立意。不可執文質義也)馬鄭所注。文字互改(馬融。字季長。北海人。鄭玄。字康成。亦北海人。並注詩禮論語。皆有不同也)況五天異語。諸部宗乖(有六宗一十部不同。又大小乘空性各別也)屢遭無道(周魏毀滅)涇渭難別。譯梵為漢。其可一乎。夫以[遾-巫+手]擊鐘(筳小竹也)不盡其響。以管窺天不達其畔。以凡達聖曷昭其奧。然不得不就[遾-巫+手]之力聽其和。偱管之涯察其畔。竭凡之慮精其理。而傳法之士惡紕繆之所以深者。蓋以諒至道不篤之人也(睹文籍之浩博見諸本之異同怯而不究者。此學者之弊也)彼以瑤軸緄縢(緄帶也。縢緘也。所謂擊經者也)出自金口為文定矣。玩𤧫琢者為其經典過。貶討論者為世智
【現代漢語翻譯】 現代漢語譯本 （始皇三十三年，因為眾多儒生議論秦朝的政事，丞相李斯上奏，於是焚燒書籍、坑殺儒生，消滅了前代的典籍。） 關於三皇五帝的說法各有不同（有人說，三皇指的是天皇、地皇、人皇；有人說，指的是伏羲（Fu Xi）、神農（Shen Nong）、黃帝（Huang Di）。五帝指的是少昊（Shao Hao）、顓頊（Zhuan Xu）、帝嚳（Di Ku）、堯（Yao）、舜（Shun）。） 《魯論語》和《齊論語》，它們的篇章順序是如何確定的？（《魯論語》有二十篇，《齊論語》有二十二篇，它們之間的篇章順序也不同。） 《禮記》和《春秋》，哀公誄孔丘（Ai Gong lei Kong Qiu，魯哀公為孔子寫的悼詞），其中的增減之處哪個是正確的？（孔丘（Kong Qiu）去世后，魯哀公（Lu Ai Gong）寫了悼詞，但《禮記》中記載的文字互有差異。） 《家語》和《檀弓》，仲尼（Zhong Ni，孔子的字）教授彈琴時侃侃而談、情意懇切，其中的文字難道相同嗎？（已經守喪期滿而彈琴，《禮記》和《家語》中的文字不同。） 所以孟軻（Meng Ke，孟子的名，字子輿（Zi Yu））和莊周（Zhuang Zhou）所領悟的，是捨棄文字而領會其意（孟軻（Meng Ke），字子輿（Zi Yu），著書十四篇。莊周（Zhuang Zhou）著書十卷，都是用寓言來表達思想，不能拘泥於文字而求其意義。） 馬融（Ma Rong，字季長（Ji Chang））和鄭玄（Zheng Xuan，字康成（Kang Cheng））所註釋的，文字互相改動（馬融（Ma Rong），字季長（Ji Chang），北海人。鄭玄（Zheng Xuan），字康成（Kang Cheng），也是北海人，都註釋《詩經》、《禮記》、《論語》，但都有不同之處。） 更何況五天竺（Wu Tianzhu，古代印度）的語言不同，各個部派的宗義乖異（有六宗十部不同，又有大乘、小乘、空性等差別。） 屢次遭遇無道之世（周朝和北魏的毀滅），涇水和渭水難以分辨，將梵文翻譯成漢文，怎麼能求得一致呢？ 用小槌敲鐘，不能完全發揮它的響聲；用竹管窺視天空，不能通達它的邊際；用凡人的智慧去理解聖人的道理，怎麼能彰顯它的奧妙呢？然而不得不借助小槌的力量來聽取鐘聲的和鳴，沿著竹管的邊緣來觀察天空的邊際，竭盡凡人的思慮來探求精深的道理。而那些傳法的人，深惡其中的紕漏，是因為他們體諒那些對至道不篤信的人啊（看到浩瀚的文籍，見到諸多的版本差異，就膽怯而不去探究，這是學習者的弊病啊）。 那些用美玉做軸、用絲帶捆紮的經書（用絲帶捆紮，用繩子封緘，就是所謂的珍重經典），出自佛陀的金口，文字已經確定了。玩弄辭藻的人認為經典過於完美，貶低討論研究的人是世俗的智慧。
【English Translation】 English version (In the 33rd year of Emperor Qin Shi Huang, because many scholars discussed the affairs of the Qin Dynasty, Chancellor Li Si memorialized, and thus books were burned and scholars were buried alive, destroying the classics of previous generations.) The theories about the Three Sovereigns and Five Emperors differ (Some say that the Three Sovereigns refer to the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign; others say they refer to Fu Xi, Shen Nong, and Huang Di. The Five Emperors refer to Shao Hao, Zhuan Xu, Di Ku, Yao, and Shun.) The Analects of Lu and the Analects of Qi, how are their chapter orders determined? (The Analects of Lu has twenty chapters, and the Analects of Qi has twenty-two chapters, and the order of chapters between them is also different.) The Book of Rites and the Spring and Autumn Annals, Ai Gong's eulogy for Kong Qiu (Lu Ai Gong's eulogy for Confucius), which of the additions and subtractions is correct? (After Kong Qiu (Confucius) passed away, Lu Ai Gong (Duke Ai of Lu) wrote a eulogy, but the texts recorded in the Book of Rites differ from each other.) Family Sayings of Confucius and Tan Gong, when Zhong Ni (Zhong Ni, Confucius's courtesy name) taught the zither, he spoke earnestly and sincerely, are the texts the same? (After the mourning period, playing the zither, the texts in the Book of Rites and Family Sayings of Confucius are different.) Therefore, what Meng Ke (Meng Ke, Mencius's given name, Zi Yu his courtesy name) and Zhuang Zhou understood was to abandon the words and grasp the meaning (Meng Ke (Mencius), courtesy name Zi Yu, wrote fourteen chapters. Zhuang Zhou wrote ten volumes, all using allegories to express ideas, and one should not be bound by the words to seek their meaning.) What Ma Rong (Ma Rong, courtesy name Ji Chang) and Zheng Xuan (Zheng Xuan, courtesy name Kang Cheng) annotated, the words are mutually changed (Ma Rong, courtesy name Ji Chang, was from Beihai. Zheng Xuan, courtesy name Kang Cheng, was also from Beihai, and both annotated the Book of Poetry, Book of Rites, and Analects, but they all have differences.) Moreover, the languages of the Five Indies (Wu Tianzhu, ancient India) are different, and the doctrines of the various schools are divergent (There are six schools and ten divisions that are different, and there are also differences between Mahayana, Hinayana, and emptiness.) Having repeatedly encountered times of immorality (the destruction of the Zhou and Northern Wei dynasties), it is difficult to distinguish the Jing and Wei rivers, and how can one seek consistency in translating Sanskrit into Chinese? Using a small mallet to strike a bell cannot fully bring out its sound; using a pipe to look at the sky cannot reach its edge; using the wisdom of ordinary people to understand the principles of sages, how can one reveal its mysteries? However, one must rely on the power of the small mallet to listen to the harmony of the bell, follow the edge of the pipe to observe the edge of the sky, and exhaust the thoughts of ordinary people to explore profound principles. And those who transmit the Dharma deeply detest the flaws in it, because they understand those who are not sincere in the ultimate path (Seeing the vastness of the texts and the differences in the various versions, being timid and not exploring them is the fault of scholars). Those scriptures with jade shafts and silk bindings (bound with silk ribbons and sealed with ropes, which are so-called precious scriptures), originating from the golden mouth of the Buddha, the words have already been determined. Those who play with words think that the classics are too perfect, and those who belittle discussion and research are worldly wisdom.
辯聰(此乃傳心之士。以講解者為耽味經典之過。討論者有世智辯聰之患也)仲尼曰。君子以其所不能畏人(以自不能而敬能者)小人以其所不能不信人(自既無能。而又不重人之所解)故君子長人之才。小人抑人取勝。而世有隱瑕匿疣。飾智籠鄙。盜玄匠之虛譽。秘昏情以自誷(本非蘊識。便稱師匠。情多罔冒。每畏徴研也)特不知渴極則飲多。疑深則悟遠。彼僣夫也(所謂僣易之夫也)或曰。抉前賢之點。則物無疵于教乎(以直詮真理於物不滯。以此斥前賢也)日不然也。神農辯百草。非欲進人于毒藥。歧伯議針石。非謂敗人於五藏也(佛說經非欲墜人也)豈南華[后-口+十]姬孔。則家家無六典(莊周非於周公孔子。六經豈不行哉)班書評馬史。則家家無史記乎(班固漢書非馬遷史記)昔天親造俱舍。眾賢撰雹而非之。天親改題為順正理。二論俱弘。使夫來者核直祛蒙辯精粗而取捨也(天親菩薩造俱舍論。眾賢論師造俱舍雹以摧之。如雨雹摧苗也。往攻天親。天親皆避之。乃寄呈所造論。天親覽之並順已義。因改為順正理論也)。
報應驗第十二(明善惡之業報應不昧也)
為善天降之百祥。輔德也(皇天無親惟德是輔)為不善天降之百殃。糾淫也(淫過也。天者福善禍淫)故順理焉異類生愛。
【現代漢語翻譯】 現代漢語譯本 辯聰（這是指那些傳心的人，他們認為講解經典是沉溺於經典，而討論的人則有世俗智慧和辯論的弊病。）仲尼說：『君子因為自己有所不能而敬畏別人（因為自己不能而尊敬有能力的人），小人因為自己有所不能而不信任別人（自己既沒有能力，又不重視別人所理解的）。』所以君子增長別人的才能，小人壓制別人以求取勝利。而世上有人隱瞞缺點和瑕疵，用虛假的智慧來欺騙愚昧，盜取玄妙大師的虛名，掩蓋昏庸的情感來欺騙自己（本來沒有知識，卻自稱師匠，情感多是欺騙，總是害怕被考察研究）。特別是不明白，乾渴到了極點就會大量飲水，疑惑深入了就會領悟深遠。他們是僭越之徒啊（就是那些僭越輕慢的人）。有人說：『揭穿前代賢人的缺點，那麼教義對於事物就沒有瑕疵了嗎？』（用直接詮釋真理來使事物沒有滯礙，用這個來指責前代的賢人）。回答說：『不是這樣的。』神農辨別百草，不是想要引導人們去服用毒藥；歧伯討論鍼灸，不是說要損害人們的五臟（佛說經不是想要使人墮落）。難道南華（莊周）、[后-口+十]姬（老子）、孔子，那麼家家戶戶就沒有六典了嗎（莊周不是否定周公孔子，六經難道就行不通了嗎）？班固的《漢書》評論司馬遷的《史記》，那麼家家戶戶就沒有《史記》了嗎（班固的《漢書》不是否定司馬遷的《史記》）。過去天親（Vasubandhu）造《俱舍論》（Abhidharmakośa），眾賢（Samghabhadra）撰寫《俱舍雹》（Kośakarikā-sphuṭārtha-vyākhyā）來反駁它。天親改題為《順正理論》（Abhidharmakośabhāṣya），兩種論著都得到弘揚，使得後來的學者能夠覈實真理，去除矇昧，辨別精粗而進行取捨（天親菩薩造《俱舍論》，眾賢論師造《俱舍雹》來摧毀它，像冰雹摧毀禾苗一樣。前往攻擊天親，天親都避開他們，於是寄呈所造的論著。天親閱讀後認為符合自己的義理，因此改名為《順正理論》）。
報應驗第十二（闡明善惡的業報應不會有差錯）
行善，上天降下各種吉祥，這是輔助有德之人（皇天沒有偏愛，只是輔助有德之人）。作惡，上天降下各種災殃，這是糾正淫邪（淫是過錯，上天會降福給行善的人，降禍給作惡的人）。所以順應道理，不同的物類也會產生愛。
【English Translation】 English version 'Discriminating Intelligence' (This refers to those who transmit mind-to-mind, considering the explanation of scriptures as indulgence in them, and those who engage in discussions as having the affliction of worldly wisdom and debate.) Confucius said, 'The superior man reveres others for what he cannot do (respecting those who are capable because he himself is not), while the inferior man disbelieves others for what he cannot do (since he himself is incapable, he does not value what others understand).' Therefore, the superior man enhances the talents of others, while the inferior man suppresses others to gain victory. And in the world, there are those who conceal flaws and blemishes, using false wisdom to deceive the ignorant, stealing the empty reputation of profound masters, and covering up their muddled emotions to deceive themselves (originally without knowledge, they claim to be teachers, their emotions are mostly deceitful, and they are always afraid of being examined and researched). They especially do not understand that when thirst reaches its extreme, one will drink copiously, and when doubt deepens, one will attain profound understanding. They are presumptuous fools (those who are arrogant and disrespectful). Someone said, 'If we expose the shortcomings of former sages, then will the teachings be without flaws in relation to things?' (Using direct interpretation of truth to make things without hindrance, using this to criticize former sages.) The answer is, 'It is not so.' Shennong (神農) distinguished hundreds of herbs, not wanting to lead people to take poison; Qibo (歧伯) discussed acupuncture, not saying to harm people's five organs (Buddha's teaching of sutras is not to make people fall). Could it be that because of Nanhua (南華, Zhuang Zhou 莊周), [后-口+十]姬 (Laozi 老子), and Confucius, every household would be without the Six Classics (六典) (Zhuang Zhou is not negating Zhou Gong and Confucius, how could the Six Classics not work)? Because Ban Gu's (班固) 'Book of Han' (漢書) comments on Sima Qian's (司馬遷) 'Records of the Grand Historian' (史記), every household would be without the 'Records of the Grand Historian' (史記)? In the past, Vasubandhu (天親) created the 'Abhidharmakośa' (俱舍論), and Samghabhadra (眾賢) wrote the 'Kośakarikā-sphuṭārtha-vyākhyā' (俱舍雹) to refute it. Vasubandhu changed the title to 'Abhidharmakośabhāṣya' (順正理論), and both treatises were promoted, enabling later scholars to verify the truth, remove ignorance, distinguish the refined from the coarse, and make choices (Bodhisattva Vasubandhu created the 'Abhidharmakośa', and the master Samghabhadra created the 'Kośakarikā-sphuṭārtha-vyākhyā' to destroy it, like hail destroying seedlings. He went to attack Vasubandhu, and Vasubandhu avoided them all, so he sent the treatise he had created. Vasubandhu read it and thought it was in accordance with his own meaning, so he changed the name to 'Abhidharmakośabhāṣya').
'Verification of Retribution, Twelfth' (Clarifying that the karmic retribution of good and evil will not be mistaken.)
Doing good, Heaven sends down all kinds of auspiciousness, which is to assist those with virtue (Heaven has no favorites, it only assists those with virtue). Doing evil, Heaven sends down all kinds of calamities, which is to correct licentiousness (licentiousness is a mistake, Heaven will bestow blessings on those who do good and send down misfortune on those who do evil). Therefore, following reason, even different kinds of beings will generate love.
而況聖賢乎(如龍神欽伏等)逆理焉至親交兵。而況于鬼神乎。莊子云。為不善於顯明之中人得而誅之。為不善於幽闇之中鬼得而誅之。詩云。下民之孽。匪降自天。言由己也(禍本無門惟人自召)仲尼謂哀公曰。存亡禍福在己而已矣。周頌曰。畏天之威。於時保之。西域阿育王孫弗沙蜜多。下庭議曰。吾如何垂名于不朽。群臣曰。當如先王建八萬四千塔。不然反之。名雖好惡俱不朽也。王曰。我無威德以紹先王。當建后議。遂乃侮皇祖之訓。𤢕彝倫之紀(彝常倫理也。帝王日用常行之理也)焚法垢(音備)塔虔劉釋眾(䖍劉殺也)天愁人怨。靡奈其酷。雖有聖賢。不能違之。登彼南山。自求免害。息心之侶。血流成川(殘殺道人)梟首務賞。府無虛日。徵賦由之竭矣(購有獲僧首級者賞之也)王益其怒。更施殲虐。率師至佛牙塔。死於頹山之下。漢桓靈世。範金為佛像。遭國亂流墜荒瘞。吳孫皓使衛兵治禁園。其有得者令置溷所。四月八日溺其頭(小便也)曰。為爾灌頂。君臣相與笑樂。俄爾遍體隆腫。隱處尤痛。毒痡五內。哀聲外揚。使卜覡。咸以坐犯大神。皓乃遍走群望有加而無瘳。宮人信佛者謂是佛也。皓乃迎像沐浴。夙夜夤畏(夤敬也)稽顙叩簀(簀牀板顙額也。謂以額扣床也)陳罪責己。左右聞之。惻傷
【現代漢語翻譯】 現代漢語譯本 更何況是聖賢呢（例如龍神都欽佩順服），違背常理以至於親人之間互相交戰。更何況是鬼神呢？莊子說：『在光天化日之下做壞事，人們可以誅殺他；在黑暗隱蔽的地方做壞事，鬼神可以誅殺他。』《詩經》說：『百姓的災禍，不是上天降下來的。』意思是說由自己造成的（災禍本來沒有門，都是人自己招來的）。仲尼對哀公說：『生存、滅亡、災禍、幸福都在於自己罷了。』《周頌》說：『敬畏上天的威嚴，這樣才能保住平安。』 西域的阿育王（Ayuwang）的孫子弗沙蜜多（Pushamiduo），在朝廷上商議說：『我如何才能流芳百世呢？』群臣說：『應當像先王那樣建造八萬四千座塔。不然就反其道而行之。這樣，名聲無論好壞都能流傳下去。』國王說：『我沒有威望和德行來繼承先王的事業，應當採取後面的建議。』於是就輕侮皇祖的訓誡，擾亂常倫的綱紀（彝，是常理；倫，是倫理，彝倫，指帝王日常遵循的常理）。焚燒佛法，破壞塔寺，殘殺僧眾（虔劉，是殺戮的意思）。天愁人怨，卻無法阻止他的殘酷行為。即使有聖賢，也不能違背這種局面。只能登上南山，自己尋求免除災禍。那些潛心修道的人，鮮血流成了河川（殘殺道人）。把砍下的人頭作為邀功請賞的憑證，官府沒有空閑的日子。徵收賦稅也因此而枯竭了（懸賞那些能夠獲得僧人首級的人）。國王更加憤怒，更加施行殘暴的殺戮。率領軍隊到達佛牙塔（Foyata），死於崩塌的山下。 東漢桓帝、靈帝時期，用銅鑄造佛像，遭遇國家動亂，佛像流落荒野被埋沒。吳國的孫皓派衛兵整理禁園，如果有人得到佛像，就命令把佛像放置在廁所里。四月八日，用尿淋佛像的頭（小便）。說：『為你灌頂。』君臣互相嬉笑作樂。不久，孫皓全身長滿腫塊，隱秘之處尤其疼痛，毒瘡侵蝕五臟六腑，痛苦的哀嚎傳到外面。找來巫醫占卜，都說是冒犯了大神。孫皓於是遍祭群神，但病情更加嚴重沒有好轉。宮中有信佛的人說這是佛在顯靈。孫皓於是迎接佛像，沐浴乾淨，日夜恭敬畏懼（夤，是敬畏的意思），叩頭請罪（稽顙叩簀，簀是牀板，顙是額頭，意思是說用額頭叩擊牀板），陳述罪過責備自己。左右侍從聽了，都感到悲傷。
【English Translation】 English version How much more so with sages and worthies (such as dragons and gods who admire and submit), going against reason to the point of close relatives warring against each other. How much more so with ghosts and spirits? Zhuangzi said, 'If one does evil in broad daylight, people can punish him; if one does evil in dark and hidden places, ghosts and spirits can punish him.' The Book of Poetry says, 'The disasters of the people are not sent down from heaven.' This means they are caused by oneself (misfortune has no door, but people invite it themselves). Confucius said to Duke Ai, 'Survival, destruction, misfortune, and happiness all depend on oneself.' The Zhou Ode says, 'Fear the majesty of Heaven, and then you will be preserved.' Pushamiduo (Pushamiduo), the grandson of King Ashoka (Ayuwang) of the Western Regions, discussed in court, 'How can I make my name immortal?' The ministers said, 'You should build 84,000 pagodas like the former king. Otherwise, do the opposite. In this way, your name, whether good or bad, will be passed down.' The king said, 'I do not have the prestige and virtue to inherit the cause of the former king, so I should adopt the latter suggestion.' Therefore, he despised the teachings of his royal ancestors and disrupted the principles of ethics (彝, is principle; 倫, is ethics, 彝倫, refers to the principles that emperors follow daily). He burned Buddhist scriptures, destroyed pagodas and temples, and slaughtered monks (虔劉 means slaughter). Heaven was sad and people were resentful, but they could not stop his cruelty. Even if there were sages and worthies, they could not reverse this situation. They could only climb the Southern Mountain and seek to avoid disaster themselves. The blood of those who devoted themselves to cultivation flowed into rivers (killing Taoists). Cutting off heads was used as a certificate for claiming rewards, and the government had no idle days. The collection of taxes was also exhausted because of this (a reward was offered to those who could obtain the heads of monks). The king became even more angry and carried out more brutal killings. He led his troops to the Buddha Tooth Pagoda (Foyata) and died under a collapsing mountain. During the reigns of Emperor Huan and Emperor Ling of the Eastern Han Dynasty, bronze Buddha statues were cast, but they were lost in the wilderness and buried due to national turmoil. Sun Hao of the Wu Kingdom sent guards to tidy up the forbidden garden. If anyone found a Buddha statue, he ordered it to be placed in the toilet. On the eighth day of the fourth month, he urinated on the head of the Buddha statue (小便). He said, 'I am giving you a consecration.' The ruler and his ministers laughed and made merry together. Soon, Sun Hao's whole body was covered with lumps, and his private parts were especially painful. Poisonous sores eroded his internal organs, and his painful wails spread outside. He summoned shamans and doctors to divine, and they all said that he had offended the great god. Sun Hao then offered sacrifices to all the gods, but his condition worsened and did not improve. A palace woman who believed in Buddhism said that it was the Buddha manifesting his power. Sun Hao then welcomed the Buddha statue, bathed it clean, and was respectful and fearful day and night (夤 means respect), kowtowing and begging for forgiveness (稽顙叩簀, 簀 is a bed board, 顙 is the forehead, meaning to knock the forehead against the bed board), confessing his sins and blaming himself. The attendants around him were all saddened.
流涕。有頃疾間(小差)篤潔齋戒。后乃豫焉。偽夏赫連勃勃匈奴也。據朔漠。龍旌帝服。尊高己德。昧乎聖人之道。曰勃者佛也。吾為佛也。陳聖像於後坐。令沙門朝集為已致拜。天罰有罪。迅雷震而死也。故雷者靈物。憑陽氣以作威者也(王充論云。雷是陰陽之氣相攻射而擊損物。故陽氣極而生光等。然雷有神。為天之使。護凈嫉惡者也。憑陽氣而行。依雲雨而動。冬則藏蟄。以陽氣收藏故也)夫陰陽之氣。舒則安而靜。蓄則蒸而怒。有時嫉惡而震於土木。以警戒於人民。于其不忌則肆乎害也(肆放忌畏也。若於事無所畏忌。必速其害也)宋謝晦鎮荊州。患沙門僧昌于城內立塔。湫隘雉堞(音牒)躬役介夫。厚勞酒食。令肆其武勇。嚴鼓戒威。莫敢不前。撞擊墮(徒可反)壞(墮崩落也。又作褫。壞音怪。故壞也。無損而特毀之也)龕像摧隕。欻有暴風。連天雲霧作昏驍烈為之膽寒。晦蒙被塵土。以手拭去。膚隨指落。潰爛瘡痍。體無貌肌。竟以反而族誅也(謝晦。字宣明。陳郡陽夏人。美風姿。善談笑。宋文帝時。為領軍將軍荊州牧反召檀道濟討之。兵濱擒送鄴都斬于都市。周世宗。柴氏。以鎮州大悲菩薩銷鑄為周通元寶錢。后支體潰爛而崩。此亦其類也)故為罪大者為天下不弔(吊恤也)始濟其力將溢其禍。
禍極則革之矣。初沙門法敏苦諫不納(諫謝晦也)其後為之著顯驗論。魏太武以穹廬之胄(穹廬蕃帳)因藉時運。奄有河洛(其本居鮮卑山下世為君長。稱拓拔氏。晉武時漸通中國。至懷敏為劉曜所害。初都雲中。后遷平城。又移鄴。至孝文帝遷河洛。遂改姓元氏也)崔皓執政愬(音素)緇衣于太武曰。佛化無益。有傷人民。不若黜廢。為國之大利也。他日兇謀既進。詔始誅長安沙門。焚破經像。唯留臺下四方如長安。異歲有後命所在有影象沙門一切併除。自是不稔。崔皓轘(音患)其尸(轘車制也前文已解)太武遘厲疾。而法令寬弛(弛縱也)既絕又復也(至文成復興)夫治國者。以大臣為股肱。以嬖臣為耳目(幸而獲寵曰嬖)未有支竅邪而身不殘瘵。悲夫大命未傾。曾莫始悟。既傾而悟。方迷何別(傾危莫無也。始先方正也。至危而悟。與正而迷何別。唐武宗會昌五年。沙汰毀滅至六年。遍體惡瘡而崩。先是李德裕陳謀。后宣宗貶崖州而卒也)然有踐崔氏。太武興于無益之論(杜光庭造無佛論。竟以雙瞽而卒也)其意以畋獵飲酒聲色臺榭。克喪於家邦(只以此等為喪家邦。不以毀廢為喪。而便為之無益)而始為之益乎。曾子曰。人之好善。福雖未至。去禍遠矣。人之為惡。兇雖未至。去禍近矣。漢東平王曰。為善
【現代漢語翻譯】 現代漢語譯本： 災禍到了極點就會發生變革。當初，沙門（和尚）法敏極力勸諫謝晦，但謝晦不聽從，之後法敏為此寫了《顯驗論》。北魏太武帝憑藉著遊牧民族的血統（穹廬指的是遊牧民族的帳篷），趁著時局的變化，佔據了黃河洛水一帶（他們的老家在鮮卑山下，世代為君長，自稱拓拔氏。晉武帝時逐漸與中原交往。到拓拔懷敏時被劉曜所殺。最初定都雲中，後來遷到平城，又遷到鄴城。到孝文帝時遷都到黃河洛水一帶，於是改姓為元氏）。崔皓擔任要職，向太武帝進言說：『佛教沒有益處，還會損害百姓，不如廢除，這對國家來說是大利。』後來，這個陰謀得以實施，皇帝下令開始誅殺長安的沙門，焚燒破壞佛經佛像，只留下臺下四方的寺廟如同長安一樣。過了一年，又有命令下達，凡是有佛像和沙門的地方，一律清除。從此以後，年年收成不好。崔皓被處以轘刑（轘是車裂之刑，前面已經解釋過），屍體也被肢解。太武帝也得了重病。於是法令開始變得寬鬆（變得鬆弛）。佛教被廢除后又得以復興（到文成帝時復興）。治理國家的人，把大臣當作股肱，把受寵的臣子當作耳目（因為受到皇帝寵幸而得勢叫做嬖臣），沒有支體和孔竅邪惡而身體不殘廢的。可悲啊，大命還沒有衰敗的時候，竟然沒有開始醒悟，等到衰敗了才醒悟，和執迷不悟有什麼區別（衰敗是危險，沒有是無。開始是先，方是正。等到危險的時候才醒悟，和一開始就執迷不悟有什麼區別。唐武宗會昌五年，大規模地取締和毀滅佛教，到六年，全身長滿惡瘡而死。之前是李德裕獻計，後來宣宗將他貶到崖州而死）。然而有人效仿崔皓，太武帝興起了佛教無益的言論（杜光庭寫了《無佛論》，最終雙目失明而死）。他們的意思是認為田獵飲酒、聲色犬馬、建造亭臺樓閣，才會導致國家滅亡（只認為這些會導致國家滅亡，不認為毀壞佛教會導致國家滅亡，就認為佛教沒有益處），難道這些才是對國家有益的嗎？曾子說：『人喜歡做好事，福雖然還沒有到來，但已經遠離了災禍。人做壞事，災禍雖然還沒有到來，但已經離災禍不遠了。』漢東平王說：『做好事』 English version: Calamities, when they reach their extreme, will bring about change. Initially, the Shramana (monk) Famin earnestly advised Xie Hui, but Xie Hui did not listen. Later, Famin wrote the 'Treatise on Manifestations' because of this. Emperor Taiwu of the Northern Wei Dynasty, relying on his nomadic lineage (Qionglu refers to the tents of nomadic peoples), took advantage of the changing times to occupy the area of the Yellow River and Luo River (their ancestral home was at the foot of the Xianbei Mountains, and they were chieftains for generations, calling themselves the Tuoba clan. During the reign of Emperor Wu of the Jin Dynasty, they gradually interacted with the Central Plains. By the time of Tuoba Huaimin, he was killed by Liu Yao. They initially established their capital in Yunzhong, later moved to Pingcheng, and then to Ye City. During the reign of Emperor Xiaowen, they moved the capital to the area of the Yellow River and Luo River, and then changed their surname to Yuan). Cui Hao, holding an important position, advised Emperor Taiwu, saying, 'Buddhism is of no benefit and will harm the people. It is better to abolish it, which would be a great benefit to the country.' Later, this conspiracy was implemented, and the emperor ordered the killing of Shramanas in Chang'an and the burning and destruction of Buddhist scriptures and images, leaving only the temples below the platform in the four directions like Chang'an. A year later, another order was issued that all places with Buddhist images and Shramanas should be eliminated. From then on, the harvests were poor year after year. Cui Hao was executed by dismemberment (Huan is the punishment of being torn apart by chariots, as explained earlier), and his body was also dismembered. Emperor Taiwu also contracted a serious illness. As a result, the laws began to relax (becoming lax). After Buddhism was abolished, it was revived (during the reign of Emperor Wencheng). Those who govern a country regard ministers as limbs and favored officials as ears and eyes (being favored by the emperor is called being a favored official). There is no case where the limbs and orifices are evil and the body is not crippled. Alas, when the great destiny had not yet declined, there was no initial awakening. To awaken when it has declined, what is the difference from being deluded (decline is danger, no is nothing. Beginning is first, Fang is correct. To awaken when it is dangerous, what is the difference from being deluded from the beginning. In the fifth year of the Huichang era of Emperor Wuzong of the Tang Dynasty, Buddhism was suppressed and destroyed on a large scale, and in the sixth year, he died covered in sores. Before that, Li Deyu offered advice, and later Emperor Xuanzong demoted him to Yazhou, where he died). However, some people imitated Cui Hao, and Emperor Taiwu initiated the theory that Buddhism was useless (Du Guangting wrote 'On the Absence of Buddha,' and eventually went blind). Their intention was to believe that hunting, drinking, sensual pleasures, and building pavilions and terraces would lead to the downfall of the country (only believing that these would lead to the downfall of the country, not believing that destroying Buddhism would lead to the downfall of the country, and thus considering Buddhism to be useless). Could it be that these are beneficial to the country? Zengzi said, 'When people like to do good deeds, although blessings have not yet arrived, they are far from disaster. When people do bad deeds, although disaster has not yet arrived, they are not far from disaster.' The King of Dongping of the Han Dynasty said, 'Doing good'
【English Translation】 Modern Chinese translation: Disasters reach their extreme and then change. Initially, the Shramana (monk) Famin earnestly advised Xie Hui, but Xie Hui did not listen. Later, Famin wrote 'Xian Yan Lun' because of this. Emperor Taiwu of the Northern Wei Dynasty, relying on his nomadic lineage (Qionglu refers to the tents of nomadic peoples), took advantage of the changing times to occupy the area of the Yellow River and Luo River (their ancestral home was at the foot of the Xianbei Mountains, and they were chieftains for generations, calling themselves the Tuoba clan. During the reign of Emperor Wu of the Jin Dynasty, they gradually interacted with the Central Plains. By the time of Tuoba Huaimin, he was killed by Liu Yao. They initially established their capital in Yunzhong, later moved to Pingcheng, and then to Ye City. During the reign of Emperor Xiaowen, they moved the capital to the area of the Yellow River and Luo River, and then changed their surname to Yuan). Cui Hao, holding an important position, advised Emperor Taiwu, saying, 'Buddhism is of no benefit and will harm the people. It is better to abolish it, which would be a great benefit to the country.' Later, this conspiracy was implemented, and the emperor ordered the killing of Shramanas in Chang'an and the burning and destruction of Buddhist scriptures and images, leaving only the temples below the platform in the four directions like Chang'an. A year later, another order was issued that all places with Buddhist images and Shramanas should be eliminated. From then on, the harvests were poor year after year. Cui Hao was executed by dismemberment (Huan is the punishment of being torn apart by chariots, as explained earlier), and his body was also dismembered. Emperor Taiwu also contracted a serious illness. As a result, the laws began to relax (becoming lax). After Buddhism was abolished, it was revived (during the reign of Emperor Wencheng). Those who govern a country regard ministers as limbs and favored officials as ears and eyes (being favored by the emperor is called being a favored official). There is no case where the limbs and orifices are evil and the body is not crippled. Alas, when the great destiny had not yet declined, there was no initial awakening. To awaken when it has declined, what is the difference from being deluded (decline is danger, no is nothing. Beginning is first, Fang is correct. To awaken when it is dangerous, what is the difference from being deluded from the beginning. In the fifth year of the Huichang era of Emperor Wuzong of the Tang Dynasty, Buddhism was suppressed and destroyed on a large scale, and in the sixth year, he died covered in sores. Before that, Li Deyu offered advice, and later Emperor Xuanzong demoted him to Yazhou, where he died). However, some people imitated Cui Hao, and Emperor Taiwu initiated the theory that Buddhism was useless (Du Guangting wrote 'On the Absence of Buddha,' and eventually went blind). Their intention was to believe that hunting, drinking, sensual pleasures, and building pavilions and terraces would lead to the downfall of the country (only believing that these would lead to the downfall of the country, not believing that destroying Buddhism would lead to the downfall of the country, and thus considering Buddhism to be useless). Could it be that these are beneficial to the country? Zengzi said, 'When people like to do good deeds, although blessings have not yet arrived, they are far from disaster. When people do bad deeds, although disaster has not yet arrived, they are not far from disaster.' The King of Dongping of the Han Dynasty said, 'Doing good'
最樂。晉樂廣曰。名教中自有樂事。凡此至言。未嘗非益。但非下士之所知也。嗟乃世無賢直使崔也。始縱皓妻郭氏誦般若經。皓取經灰之於廁。至是將刑檻車送城南。衛士十人。行溲其上(溲旋溺也)呼聲嗷嗷。曰斯投經之報也(出盧求金剛經驗也)論曰。邪見輕者。將死續善。善斯續矣(善者凈信心也。信為道元功德母。長養一切諸善法。緣力斷善者生地獄時續。因力斷善者死地獄時續)西域無垢稱論師。適眾賢塔前。告于幽靈。矢毀大乘(矢誓也)破天親論。言訖心狂舌出。于所終地。忽然而陷其坑。逮於今見者惴惴然(惴惴懼也)孰能無傷乎。沙門惠眺究小乘學。聲流江漢。聞像王哲講三論。謗言。三論明空。講者著空。尋則舌挺三尺。耳鼻灑血。精誠號悔七日。乃復有安慧。則晉永嘉中於洛陽以黃縑手寫大品一部為一卷凡十本。周仲智妻胡母氏(複姓)持一本過江陵。為鄰火所逮。不遑取經。唯悲泣若疾火熸。于煨燼中得經。無一字虧損。崇邪者崩首而信。此經至梁武世猶藏於御閣。侯景之亂也亡所在矣。宋北本涅槃經(沮渠蒙遜譯也)創行南土。慧嚴．慧觀．謝靈運。以其品疏詞野。依泥洹本共加潤色。刪削解脫(即南本涅槃經)。嚴夜夢神人鎧仗惋赫色高聲勵將討其罪。乃驚悟而起悸(葵季反)汗恍惚
【現代漢語翻譯】 最樂。晉代的樂廣說：『名教中自有快樂的事情。』凡是這些至理名言，沒有不是有益的，只是下等之人不能理解罷了。可嘆世上沒有像崔這樣賢明正直的人了。當初縱容皓的妻子郭氏誦讀《般若經》，皓卻把經書燒成灰燼扔到廁所里。等到將要被處刑時，用檻車押送到城南，衛兵十人，輪流行尿在其上（溲，就是小便）。呼喊的聲音悽慘，說這是褻瀆經書的報應啊（出自盧求《金剛經驗》）。 評論說：邪見輕微的人，臨死時還能繼續行善，善行就能延續下去（善，指的是清凈的信心。信心是道的根源，功德的母親，能生長和滋養一切善法。因緣之力斷絕善根的人，死後墮入地獄時善根會延續；因果之力斷絕善根的人，從地獄中死去時善根會延續）。西域的無垢稱論師，來到眾賢塔前，向幽靈發誓要譭謗大乘佛法（矢，是發誓）。詆譭天親菩薩的論著。說完之後，心智發狂，舌頭伸出。在他去世的地方，忽然陷落成坑。直到今天，看到的人還感到恐懼（惴惴，是恐懼的樣子）。誰能不受傷害呢？ 沙門惠眺精通小乘佛學，名聲傳遍江漢一帶。聽到像王哲講授三論，就誹謗說：『三論闡明空性，講授的人也執著于空性。』隨即舌頭伸出三尺，耳鼻流血。他真誠地號哭懺悔了七天，才恢復正常。還有安慧，在晉朝永嘉年間，在洛陽用黃色的絹帛手寫了一部《大品般若經》，每卷十本。周仲智的妻子胡母氏（複姓），拿著一本過江陵，被鄰居的火災波及。她來不及拿經書，只是悲傷地哭泣。火熄滅后，在灰燼中找到了經書，沒有一個字損壞。崇尚邪說的人因此崩潰而相信佛法。這部經書在梁武帝時期還藏在皇宮裡，侯景之亂時就遺失了。 宋代的北本《涅槃經》（沮渠蒙遜翻譯的）開始在南方流傳。慧嚴、慧觀、謝靈運認為它的品目疏漏，文辭粗俗，就依據泥洹本共同加以潤色，刪削了『解脫』品（即南本《涅槃經》）。慧嚴在夜裡夢見神人身披鎧甲，神色憤怒，高聲命令將要討伐他的罪過。於是驚醒而起，感到恐懼，汗流浹背，精神恍惚。
【English Translation】 Utmost Joy. Yue Guang of the Jin Dynasty said, 'There is joy within the teachings of Confucianism.' All these profound words are invariably beneficial, but they are not understood by inferior people. Alas, there is no virtuous and upright person like Cui in the world. Initially, Hao allowed his wife, Guo, to recite the Prajna Sutra, but Hao burned the sutra into ashes and threw them into the toilet. When he was about to be executed, he was transported to the south of the city in a prison cart, guarded by ten soldiers who took turns urinating on him (溲 means to urinate). His cries were miserable, saying that this was the retribution for desecrating the sutra (from Lu Qiu's 'Experiences with the Vajra Sutra'). The commentary says: Those with minor wrong views can continue to do good deeds at the time of death, and their good deeds will continue (善, 'shan,' refers to pure faith. Faith is the root of the path, the mother of merit, and it can grow and nourish all good dharmas. Those whose roots of goodness are severed by the power of conditions will have their roots of goodness continue when they are born in hell; those whose roots of goodness are severed by the power of karma will have their roots of goodness continue when they die in hell). The Niruktakara Acharya (無垢稱論師) of the Western Regions, came before the stupa of Many Worthies (眾賢塔), and vowed to the spirits to slander the Mahayana Dharma (矢, 'shi,' means to vow). He defamed the treatises of Vasubandhu (天親). After speaking, his mind went mad, and his tongue protruded. At the place of his death, he suddenly fell into a pit. To this day, those who see it are filled with fear (惴惴, 'zhuizhui,' means fearful). Who can remain unharmed? The Shramana (沙門) Hui Zhao (惠眺) was proficient in Hinayana Buddhism, and his reputation spread throughout the Jianghan region. Upon hearing Xiang Wangzhe (像王哲) lecturing on the Three Treatises (三論), he slandered, saying, 'The Three Treatises elucidate emptiness, and the lecturers are attached to emptiness.' Immediately, his tongue protruded three feet, and blood flowed from his ears and nose. He sincerely cried and repented for seven days before returning to normal. There was also An Hui (安慧), who, during the Yongjia era of the Jin Dynasty, hand-copied a volume of the Mahaprajnaparamita Sutra (大品般若經) on yellow silk in Luoyang, with ten scrolls in total. Zhou Zhongzhi's wife, Madam Humu (胡母氏) (compound surname), took a scroll across the Yangtze River to Jiangling, where it was affected by a fire in the neighborhood. She did not have time to retrieve the sutra, but only wept sadly. After the fire was extinguished, she found the sutra in the ashes, without a single word damaged. Those who revered heresy collapsed and believed in the Dharma. This sutra was still stored in the imperial palace during the reign of Emperor Wu of Liang, but it was lost during the Hou Jing Rebellion. The Northern Version of the Nirvana Sutra (涅槃經) of the Song Dynasty (translated by Juqu Mengxun (沮渠蒙遜)) began to circulate in the South. Huiyan (慧嚴), Huiguan (慧觀), and Xie Lingyun (謝靈運) considered its chapters to be incomplete and its language to be crude, so they jointly revised it based on the Nirvanic original, deleting the chapter on 'Liberation' (解脫) (i.e., the Southern Version of the Nirvana Sutra). Huiyan dreamed at night of a divine being clad in armor, with an angry expression, loudly ordering that his sins be punished. He awoke in fright, feeling fearful, sweating profusely, and mentally disoriented.
。聚族會論。欲追復前本。識者止之曰。此蓋為欲誡後人耳。必若茍違。何容即時方感。嚴他日又夢曰。君以弘經精至。后必當見佛也。晉末洪豫鑄丈六像。未及開摸。會銅禁甚嚴。宋武時為相國。豫坐系丞相府誦觀音經。夢像摩其頂問怖不。豫曰。自念必死。安得不怖。睹像胸前。銅色燋沸。殆臨刑。會監官牛奔車壞。更剋日。有令從彭城來。原豫之罪(彭城宋武也原赦也)比開摸像胸如所夢焉(比及也。燋沸也)東魏高歡為丞相。有孫敬德者。兵家役人也。戍于邊鎮。造石觀音像。至誠無二。后敬德為他罪所累置死刑。既迫於刑期。爽旦有僧告之曰。吾以經授汝。至日午但誦滿千遍則免矣。口受訖失僧所在。敬德念罹身禍。誠誦弗懈。才畢其數。法官行刑。舉刃皆折。但聞硁然。如觸石之響。敬德被鞠(鞠窮問也)曰無乃像應歟。公傳往驗之。其頸果有數跡。高氏錄其經。而題之曰高王觀世音經也。孫卿雲。報應之勢。各以類至。言可信矣。故古者旌德以沮惡。宣禍以弘善。使人不以惡為無傷而不去。不以善為無益而不為也。但業理在徐疾(順生順后為徐順現為疾也)報應期乎遠近。情慮生於篤薄。損益差於輕重。而吉兇之數屬若影響。故天網疏而不漏。陰府幽而甚明。于公高門而待封(于公定國致仕高其門謂人
【現代漢語翻譯】 現代漢語譯本：他們聚集在一起討論，想要恢復原來的樣子。有見識的人勸阻他們說：『這大概是爲了告誡後人罷了。如果一定要違背，怎麼會立刻就感受到呢？』後來嚴他日又夢見說：『您因為弘揚佛經精誠至極，以後必定能見到佛。』晉朝末年，洪豫鑄造了一尊一丈六尺高的佛像，還沒來得及開模，正趕上朝廷銅禁非常嚴格。宋武帝在當丞相的時候，洪豫因為犯罪被關在丞相府，他就在那裡誦讀《觀音經》。夢見佛像摩他的頭，問他害怕嗎？洪豫說：『自己想到必定要死，怎麼能不害怕呢？』他看到佛像胸前，銅色焦灼沸騰。幾乎要被處刑的時候，恰逢監刑官的牛拉的車壞了，於是改期行刑。又有命令從彭城傳來，赦免了洪豫的罪（彭城是宋武帝的封地，原是赦免的意思）。等到開模的時候，佛像胸前就像夢中所見的那樣（比是等到，焦沸是焦灼沸騰）。東魏的丞相高歡，有個叫孫敬德的人，是兵家役使的人。他在邊鎮戍守，建造了一尊石觀音像，至誠無二。後來孫敬德因為其他罪名被判處死刑。臨近刑期的時候，清晨有個僧人告訴他說：『我把一部經傳授給你，到中午只要誦滿一千遍就能免罪。』說完經文就不見僧人的蹤影。孫敬德想到自己身臨禍難，就誠心誦經不敢懈怠。剛唸完一千遍，法官行刑，舉起刀來都斷了，只聽到鏗然一聲，像碰到石頭的聲音。孫敬德被審問說：『莫非是佛像顯靈了嗎？』高歡派人去驗證，佛像的頸部果然有幾道刀痕。高歡記錄下這部經，並且題名為《高王觀世音經》。孫卿說：『報應的趨勢，各自按照類別到來。』這話是可信的。所以古時候表彰德行來阻止邪惡，宣揚災禍來弘揚善良，使人們不因為作惡沒有立即的傷害而不停止，不因為行善沒有立即的益處而不去做。只是業力的道理在於緩慢和快速（順著今生和來生是緩慢，順著現世是快速），報應的時間在於遠近。情感思慮產生於深厚和淺薄，損失和益處在於輕微和嚴重，而吉兇的定數就像影子跟隨形體一樣。所以天網雖然稀疏卻不會放過，陰間的府邸幽深卻非常明察。于公家門高大，等待著被封賞（于公，即定國，告老還鄉后把門加高，人們認為他會再次被起用）。 English version: They gathered together to discuss, wanting to restore the original state. A knowledgeable person dissuaded them, saying, 'This is probably to warn future generations. If you must disobey, how could you feel the consequences immediately?' Later, Yan Tari also dreamed, saying, 'Because you promote the scriptures with utmost sincerity, you will surely see the Buddha in the future.' At the end of the Jin Dynasty, Hong Yu cast a sixteen-foot-tall Buddha statue. Before he could open the mold, he encountered a very strict copper ban by the court. When Emperor Wu of Song was the prime minister, Hong Yu was imprisoned in the prime minister's mansion for a crime, and he recited the 'Avalokitesvara Sutra' there. He dreamed that the statue touched his head and asked if he was afraid. Hong Yu said, 'Thinking that I will surely die, how can I not be afraid?' He saw that the bronze color on the chest of the statue was scorched and boiling. Almost when he was about to be executed, the ox cart of the supervising officer broke down, so the execution was postponed. Then an order came from Pengcheng, pardoning Hong Yu's crime (Pengcheng was Emperor Wu of Song's fiefdom, 'yuan' means pardon). When the mold was opened, the chest of the statue was just like what he had seen in the dream (bi means until, jiaofei means scorched and boiling). Gao Huan, the prime minister of Eastern Wei, had a man named Sun Jingde, who was a conscript in the army. He was stationed in a border town and built a stone Avalokitesvara statue with utmost sincerity. Later, Sun Jingde was sentenced to death for other crimes. When the execution was approaching, a monk told him in the morning, 'I will pass on a sutra to you. If you recite it a thousand times by noon, you will be spared.' After reciting the sutra, the monk disappeared. Sun Jingde, thinking that he was in trouble, recited the sutra sincerely without懈怠. As soon as he finished reciting it a thousand times, the executioner raised his knife, but it broke, and only a clanging sound was heard, like hitting a stone. Sun Jingde was interrogated and asked, 'Could it be that the statue is showing its power?' Gao Huan sent someone to verify, and there were indeed several knife marks on the neck of the statue. Gao Huan recorded this sutra and titled it 'Gao Wang Avalokitesvara Sutra'. Sun Qing said, 'The trend of retribution comes according to its kind.' These words are believable. Therefore, in ancient times, virtues were praised to stop evil, and disasters were proclaimed to promote good, so that people would not stop doing evil because it did not cause immediate harm, and would not stop doing good because it did not bring immediate benefits. However, the principle of karma lies in slowness and speed (following this life and the next life is slow, following the present life is fast), and the time of retribution lies in near and far. Emotions and thoughts arise from depth and shallowness, and losses and benefits lie in lightness and weight, and the numbers of good and bad are like shadows following the body. Therefore, the net of heaven is sparse but does not leak, and the underworld is deep but very clear. The gate of Duke Yu's house was tall, waiting to be sealed (Duke Yu, namely Dingguo, raised his gate after retiring, and people thought he would be reused).
【English Translation】 English version: They gathered together to discuss, wanting to restore the original state. A knowledgeable person dissuaded them, saying, 'This is probably to warn future generations. If you must disobey, how could you feel the consequences immediately?' Later, Yan Tari also dreamed, saying, 'Because you promote the scriptures with utmost sincerity, you will surely see the Buddha in the future.' At the end of the Jin Dynasty, Hong Yu cast a sixteen-foot-tall Buddha statue. Before he could open the mold, he encountered a very strict copper ban by the court. When Emperor Wu of Song was the prime minister, Hong Yu was imprisoned in the prime minister's mansion for a crime, and he recited the 'Avalokitesvara Sutra' there. He dreamed that the statue touched his head and asked if he was afraid. Hong Yu said, 'Thinking that I will surely die, how can I not be afraid?' He saw that the bronze color on the chest of the statue was scorched and boiling. Almost when he was about to be executed, the ox cart of the supervising officer broke down, so the execution was postponed. Then an order came from Pengcheng, pardoning Hong Yu's crime (Pengcheng was Emperor Wu of Song's fiefdom, 'yuan' means pardon). When the mold was opened, the chest of the statue was just like what he had seen in the dream (bi means until, jiaofei means scorched and boiling). Gao Huan, the prime minister of Eastern Wei, had a man named Sun Jingde, who was a conscript in the army. He was stationed in a border town and built a stone Avalokitesvara statue with utmost sincerity. Later, Sun Jingde was sentenced to death for other crimes. When the execution was approaching, a monk told him in the morning, 'I will pass on a sutra to you. If you recite it a thousand times by noon, you will be spared.' After reciting the sutra, the monk disappeared. Sun Jingde, thinking that he was in trouble, recited the sutra sincerely without懈怠. As soon as he finished reciting it a thousand times, the executioner raised his knife, but it broke, and only a clanging sound was heard, like hitting a stone. Sun Jingde was interrogated and asked, 'Could it be that the statue is showing its power?' Gao Huan sent someone to verify, and there were indeed several knife marks on the neck of the statue. Gao Huan recorded this sutra and titled it 'Gao Wang Avalokitesvara Sutra'. Sun Qing said, 'The trend of retribution comes according to its kind.' These words are believable. Therefore, in ancient times, virtues were praised to stop evil, and disasters were proclaimed to promote good, so that people would not stop doing evil because it did not cause immediate harm, and would not stop doing good because it did not bring immediate benefits. However, the principle of karma lies in slowness and speed (following this life and the next life is slow, following the present life is fast), and the time of retribution lies in near and far. Emotions and thoughts arise from depth and shallowness, and losses and benefits lie in lightness and weight, and the numbers of good and bad are like shadows following the body. Therefore, the net of heaven is sparse but does not leak, and the underworld is deep but very clear. The gate of Duke Yu's house was tall, waiting to be sealed (Duke Yu, namely Dingguo, raised his gate after retiring, and people thought he would be reused).
曰。吾曾掌獄無私。子孫必顯達)嚴母掃墓而待誅(嚴延年為河南尹酷法。其母日掃墓曰。我子酷法。吾將待其誅也)豈謬也哉。人亦有言曰。種植不見其長。有時而大砥礪。莫睹其虧終消厥厚是也(砥礪磨石也。人之為行。必自有報。善惡相符。猶如影響)。
北山錄卷第七 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第八
論業理第十三(三世行支曰業徴索求理白論)
覺皇有業智力(佛有無漏凈業。八識四智等。又示相門中有九業報。一梵志女孫陀利謗佛。二旃遮婆女系木杅謗佛懷妊。三提婆達多推山厭佛。四迸木槍刺佛足。五琉璃王害釋種佛亦頭痛。六受阿耆達多婆羅門請佛九十日食馬麥。七冷風動佛背痛入六年苦行。九入婆羅聚落乞食空缽而回。又冬至前後八日夜寒索衣。又患熱令阿難在後執扇等)哀哉有生貌異音殊苦樂愚智尊卑壽夭。故大昭業理。用啟人惑(良由起異類見。造異類業受異類報也)小聖之所不及。況非聖者乎。而有诪張忿懫者(诪張誑也。忿質怒也)自謂得一之見人莫吾之若也所謂命矣。非業之由也(有一類背悷之。徒不信業報。皆言天命者也)禮曰。天命之謂性。得之自是。不得之自是。以聽天命(外典稱業為天命。子云。命矣。夫修短之
【現代漢語翻譯】 現代漢語譯本：
說：『我曾經掌管監獄，沒有私心，我的子孫必定顯達。』嚴母掃墓而待誅（嚴延年擔任河南尹時，使用嚴酷的刑法。他的母親每天掃墓說：『我的兒子使用嚴酷的刑法，我將等待他被誅殺。』），難道是錯的嗎？人們也常說：『種植看不見它生長，有時卻會變得很大；砥礪磨石，看不見它的損耗，最終會逐漸變薄。』就是這個道理（砥礪是磨石。人的行為，必定有相應的回報，善惡相符，就像影子跟隨形體一樣）。
北山錄卷第七 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第八
論業理第十三（三世行支稱為業，徴索求理明白地論述）
覺皇具有業智力（佛具有無漏的清凈業，八識四智等。又在示相門中有九種業報：一、梵志女孫陀利誹謗佛；二、旃遮婆女用木盆繫在身上誹謗佛懷孕；三、提婆達多推山壓佛；四、用木槍刺佛的腳；五、琉璃王殺害釋迦族，佛也頭痛；六、接受阿耆達多婆羅門的邀請，佛九十天吃馬麥；七、冷風吹動佛的背部，疼痛，進入六年苦行；九、進入婆羅聚落乞食，空缽而回。又在冬至前後八天，夜晚寒冷索要衣服；又患熱病，讓阿難在身後執扇等）。可悲啊，眾生有不同的相貌、不同的聲音、不同的苦樂、不同的愚智、不同的尊卑、不同的壽命長短。所以要大力闡明業的道理，用來啓發人們的迷惑（這是因為產生了不同種類的見解，造作了不同種類的業，承受不同種類的報應）。這是小乘聖者所不能及的，更何況不是聖者的人呢？然而有些人卻虛誇欺騙，憤怒怨恨（诪張是欺騙，忿懫是憤怒怨恨），自認為得到了唯一的真見，認為沒有人比得上自己，說什麼這是命啊，不是業造成的（有一類背叛悖逆的人，不相信業報，都說是天命）。《禮記》說：『天命叫做性，得到是自然，得不到也是自然，聽從天命吧。』（外典稱業為天命。子云說：『這是命啊，人的壽命長短……』）
【English Translation】 English version:
He said, 'I once managed the prison without any personal bias, and my descendants will surely prosper.' The stern mother swept the tomb awaiting execution (Yan Yannian, as the governor of Henan, used harsh laws. His mother swept the tomb daily, saying, 'My son uses harsh laws, and I will await his execution.'), could this be wrong? People also say, 'Planting, you don't see it grow, but sometimes it becomes large; sharpening a whetstone, you don't see it diminish, but eventually it becomes thin.' This is the principle (A whetstone is for sharpening. A person's actions will surely have corresponding consequences, good and evil matching, like a shadow following a form).
Beishan Lu, Volume 7 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 8
Treatise on the Principle of Karma, Thirteenth (The actions and support of the three lifetimes are called karma, and the principle of seeking and demanding is clearly discussed)
The Awakened Emperor has the power of karma wisdom (The Buddha has undefiled pure karma, the eight consciousnesses, the four wisdoms, etc. Also, in the aspect of manifestation, there are nine karmic retributions: 1. The Brahman girl Sundari slandered the Buddha; 2. The woman Chanchamanavika tied a wooden tub to her body, slandering the Buddha as pregnant; 3. Devadatta pushed a mountain to crush the Buddha; 4. He stabbed the Buddha's foot with a wooden spear; 5. King Virudhaka killed the Shakya clan, and the Buddha also had a headache; 6. He accepted the invitation of the Brahmin Ajita Kesakambali, and the Buddha ate horse barley for ninety days; 7. A cold wind moved the Buddha's back, causing pain, and he entered six years of ascetic practice; 9. He entered the city of Brahman to beg for food, and returned with an empty bowl. Also, around the winter solstice, for eight days, he asked for clothes due to the cold at night; and he suffered from heat, asking Ananda to hold a fan behind him, etc.). Alas, sentient beings have different appearances, different sounds, different sufferings and joys, different foolishness and wisdom, different nobility and lowliness, and different lifespans. Therefore, we must greatly elucidate the principle of karma to enlighten people's confusion (This is because different kinds of views arise, different kinds of karma are created, and different kinds of retributions are received). This is beyond the reach of the lesser saints, let alone those who are not saints? However, some people exaggerate and deceive, are angry and resentful (zhouchang (诪張) means to exaggerate and deceive, fenzhi (忿懫) means to be angry and resentful), thinking that they have obtained the only true view, thinking that no one can compare to them, saying that this is fate, not caused by karma (There is a class of rebellious people who do not believe in karmic retribution, all saying that it is fate). The Book of Rites says, 'What is ordained by Heaven is called nature; to obtain it is natural, and not to obtain it is also natural; listen to fate.' (External scriptures call karma fate. Ziyun said, 'This is fate, the length of a person's life...')
性命。皆自是天之所注也)仲尼曰。道之將行也歟命也。道之將廢也歟命也。公伯僚其如命何(公伯僚魯人毀仲尼于叔孫武叔夫子故有是言也)子夏曰。死生有命。富貴在天(死生總報業。富貴別報業)魯公欲見孟子(魯平公將見孟軻。以其賢德故也)嬖人臧倉毀於公而止。孟子聞之曰。天也(孟子云。君不見我。自是天命未會。非臧倉能止)是知由業故不然矣(以緣業為天命也)且仁者克己。不仁者害人。仁者危甚累棋。不仁者安過覆盂(積善殃咎。若比干之徒。為惡諧偶。若曹操之類)禍福篾徴。其在耳目。故唐虞聖德。但自一己(翼善傳聖。曰堯以丹朱不肖而絕。仁聖盛明。曰舜以商均不嗣而絕也)厲幽昏淫。祚延七百(暴虐無親曰厲。壅遏不通曰幽。皆周王也。雖昏猶延數世)三桓陵僭。世執魯政(季孫上卿。叔孫中卿。孟孫下卿)夷吾匡輔。嗣絕齊史(夷吾齊管仲也。佐桓公九合諸侯。尊獎王室。齊國音無後嗣也)騷為天問(三閭大夫屈原也。著離騷經。故謂騷人有天問也)班賦通幽(班固。字孟堅。著通幽賦。傷賢良不用也。並在文選也)李推運命。其不為此歟(李蕭遠有運命論也)故金仙之門。其孰能辯之。由是群言師師。若妖厲憑舌(前有诪張之士述之。皆言是命。不是于業。后之承信。若巫覡之傳
【現代漢語翻譯】 現代漢語譯本 性命，都是上天註定的。)仲尼說：『道將要實行，是天命啊！道將要廢棄，是天命啊！公伯寮又能把天命怎麼樣呢？』(公伯寮是魯國人，在叔孫武叔面前詆譭仲尼，所以孔子有這樣的話。) 子夏說：『死生有命，富貴在天。』(死生是總的報應，富貴是另外的報應。) 魯公想要見孟子(魯平公將要見孟軻，因為他有賢德的緣故)，寵臣臧倉在魯公面前詆譭孟子，魯公因此作罷。孟子聽說了這件事，說：『這是天意啊！』(孟子說，君王不召見我，這是天命還沒有到，不是臧倉能夠阻止的。) 由此可知，因為業力的緣故才不是這樣的(把緣業當作天命)。而且仁者克制自己，不仁者危害他人。仁者處境危險如同堆疊棋子，不仁者安穩順利如同翻倒杯子(積累善行反而招致災禍，就像比干這些人；作惡反而順利，就像曹操之類的人)。禍福難以預料，就在於所見所聞。所以唐堯虞舜有聖德，但都只傳給自己的後代(傚法善行，傳給聖人，說堯因為丹朱不賢而斷絕了帝位；仁聖盛明的舜因為商均沒有後代而斷絕了帝位)。 周厲王、周幽王昏庸淫亂，但周朝的國祚卻延續了七百年(暴虐無親叫做厲，堵塞不通叫做幽，都是周朝的君王。即使昏庸，仍然延續了數世)。三桓僭越禮制，世代掌握魯國的政權(季孫是上卿，叔孫是中卿，孟孫是下卿)。夷吾輔佐齊桓公，但齊國管仲的後代卻斷絕了(夷吾是齊國的管仲，輔佐齊桓公九合諸侯，尊崇王室，齊國管仲沒有後嗣)。屈原創作《天問》(三閭大夫屈原，創作了《離騷》經，所以說騷人有《天問》)。班固創作《通幽賦》(班固，字孟堅，創作了《通幽賦》，感傷賢良不被任用，都在《文選》中)。李蕭遠的《運命論》，難道不是爲了說明這個道理嗎？ 所以金仙的法門，又有誰能夠分辨清楚呢？因此各種言論紛紛效仿，好像妖魔鬼怪附在舌頭上(之前有诪張之士闡述這些，都說是天命，而不是業力，後人承襲相信，就像巫師的傳授一樣)。
【English Translation】 English version Destiny and lifespan are all determined by Heaven.) Zhongni said, 'If the Way is to be practiced, it is fate! If the Way is to be abandoned, it is fate! What can Gongbo Liao do about fate?' (Gongbo Liao was a man of Lu who slandered Zhongni before Shusun Wushu, hence the Master spoke these words.) Zixia said, 'Life and death are determined by fate, wealth and honor are in Heaven.' (Life and death are the total retribution, wealth and honor are separate retributions.) The Duke of Lu wanted to see Mencius (Duke Ping of Lu was going to see Meng Ke because of his virtue), but the favorite courtier Zang Cang slandered Mencius before the Duke, and the Duke stopped. Mencius heard of this and said, 'It is Heaven!' (Mencius said, 'If the ruler does not see me, it is because Heaven's mandate has not yet arrived, not because Zang Cang can stop it.') From this, it is known that it is not so because of karma (taking karma as fate). Moreover, the benevolent restrain themselves, while the unbenevolent harm others. The benevolent are in a precarious situation like stacking chess pieces, while the unbenevolent are as stable as an overturned cup (accumulating good deeds brings misfortune, like Bigan and his followers; doing evil brings good fortune, like Cao Cao and his kind). Fortune and misfortune are unpredictable, and lie in what one sees and hears. Therefore, the sage-kings Tang Yao and Yu Shun only passed on their thrones to their own descendants (emulating goodness and passing it on to sages, saying that Yao cut off the line because Danzhu was unworthy; the benevolent and sage Shun cut off the line because Shangjun had no descendants). King Li of Zhou and King You of Zhou were foolish and licentious, but the Zhou dynasty lasted for seven hundred years (tyrannical and without affection is called Li, obstructed and uncommunicative is called You, both were kings of Zhou. Although foolish, they still lasted for several generations). The Three Huan overstepped their bounds and held the reins of Lu's government for generations (Jisun was the senior minister, Shusun was the middle minister, and Mengsun was the junior minister). Yi Wu assisted Duke Huan of Qi, but the descendants of Guan Zhong of Qi were cut off (Yi Wu was Guan Zhong of Qi, who assisted Duke Huan of Qi in uniting the feudal lords nine times and honoring the royal house; Guan Zhong of Qi had no descendants). Sao wrote 'Heavenly Questions' (the Grand Master of the Three Families, Qu Yuan, wrote the 'Li Sao' classic, hence it is said that the poets have 'Heavenly Questions'). Ban Gu wrote 'Ode to Penetrating the Obscure' (Ban Gu, courtesy name Mengjian, wrote the 'Ode to Penetrating the Obscure', lamenting that the virtuous were not employed, both are in the 'Selections of Literature'). Li Xiaoyuan's 'On Fate', is it not to explain this principle? Therefore, in the gate of the Golden Immortals, who can distinguish it clearly? Therefore, various opinions are followed one after another, as if demons and ghosts are attached to the tongue (before there were the scholars of Zhou Zhang who expounded these, all saying it was fate, not karma, and later generations inherited and believed it, like the transmission of shamans).
妖厲也)使君子大人聞之。猶若投杼(曾參母織。有告參殺人。母初不信。再告。母疑。三告。母投杼而走。以參仁孝。報者不過三。母尚信之。今此不經之言。傳者不過三。達人君子亦須信之。況餘者)時袒右肩士。愀然不懌。徂履礪刃。將斬其疑(時有偏祖釋子。洞明業理。睹其迷謬。遂礪智鋒。將決其疑網也)曰若稱命不稱業。其蔽也固(蔽塞固執也)夫業者生乎運動者也(運動者即發行之謂也)動有違順(善與善順。惡與善違)成乎善惡(福業為善。非福為惡)善惡鐘乎報施(施戒善相應。殺盜惡際會)然後有性命窮通生焉(于總報外有窮通。貧富修短聰暗端正醜陋。皆名別報業也)但機運之業。有于輕重。而性命之報。有於今后(順現業名今重也。順生順后業名后則輕也)必若弗假乎業。而受命惟天。則何天道之賦命。而不均其厚薄(若人等皆由天命。何故其道不均)必若業唯運動。不能招命。則祭豈有福。暴豈有傷乎(今以宿行定招名業。善惡現感名命。若唯有業者則合宿緣。感無移改豈得現見。祭祀者獲福。兇暴者受殃。皆非宿業所感也祀者但是冥助而已。兇暴者亦是順現別報也)詩曰。莫莫葛藟。施於條枚。豈弟君子。求福不回。斯言何設歟(詩大雅旱麓之卒章也。旱山名。麓足也。取其不違先祖求
【現代漢語翻譯】 現代漢語譯本 妖厲之言，即使是賢明的君子聽了，也會感到震驚。就像曾參的母親，因為有人說曾參殺了人，起初不相信，但再三有人來報，便信以為真，丟下織布的梭子逃走了（因為曾參一向仁孝，一般人不會相信他會殺人，但報告的人多了，母親還是相信了。現在這些荒謬的言論，即使傳播的人不多，通達事理的君子也會相信，更何況其他人呢）。 當時，一位袒露右肩的修行人，神色憂愁不悅，拿起磨好的刀刃，想要斬斷人們的疑惑（當時有偏袒佛家弟子的人，洞察業報的道理，看到其中的迷惑謬誤，於是磨礪智慧的鋒芒，想要斬斷疑惑的羅網）。 他說：『如果只講天命而不講業力，那就會被矇蔽而固執。』 『業，是由於運動而產生的（運動，就是指行為）。運動有順有逆（善行與善法相應為順，惡行與善法相違背為逆），成就善與惡（行善積福是善，作惡招禍是惡）。善惡最終會帶來報應（持戒行善會得到好的報應，殺盜等惡行會招致惡報），然後才會有性命的窮通順逆產生（在總的報應之外，還有窮通，如貧富、壽命長短、聰明愚笨、相貌端正醜陋，這些都稱為個別的業報）。 但是，機運之業，有輕重之分；而性命的報應，有今生和來世之別（順著現世的業力，稱為今生重報；順著來世的業力，稱為來世輕報）。如果一定說不憑藉業力，而受命完全由天決定，那麼為什麼天道的賦予命運，卻不能平均其厚薄呢（如果人的命運都由天命決定，為什麼天道不能公平分配）？如果一定說業只是運動，不能招致命運，那麼祭祀怎麼會有福報，暴行怎麼會有傷害呢（現在用宿世的行為來確定招致的果報，稱為業；善惡的現世感受，稱為命。如果只有業，那麼就應該按照宿世的因緣，感受果報，不能改變，怎麼能看到祭祀的人獲得福報，兇暴的人遭受災殃，這些都不是宿業所感召的呢？祭祀只是得到冥冥中的幫助而已，兇暴的人也是順應現世的個別報應而已）。 《詩經》說：『葛藤蔓延，纏繞在樹枝上。和樂平易的君子，祈求福祿不違背正道。』 這話又有什麼用呢（《詩經·大雅·旱麓》的最後一章。旱，山名。麓，山腳。取其不違背先祖求福之意）？』
【English Translation】 English version Even a wise and virtuous person would be shocked to hear such slanderous words. It's like the story of Zeng Shen's mother, who initially disbelieved the rumor that her son had committed murder. However, after repeated reports, she came to believe it and threw down her shuttle in dismay (because Zeng Shen was known for his benevolence and filial piety, people generally wouldn't believe he would kill someone, but repeated reports led his mother to believe it). Now, even if only a few people spread these absurd claims, a wise and understanding person might believe them, let alone others. At that time, a practitioner with his right shoulder bared, looked worried and displeased. He picked up a sharpened blade, intending to cut through people's doubts (there were those who favored Buddhist disciples, understanding the principles of karma, and seeing the confusion and errors within, they sharpened the blade of wisdom to sever the net of doubt). He said, 'If you only speak of fate and not of karma, you will be blinded and obstinate.' 'Karma arises from action (action refers to behavior). Action has accordance and discordance (good deeds aligning with good dharma are accordance, evil deeds conflicting with good dharma are discordance), resulting in good and evil (accumulating blessings through good deeds is good, inviting misfortune through evil deeds is evil). Good and evil ultimately bring retribution (upholding precepts and performing good deeds bring good retribution, killing, stealing, and other evil acts bring evil retribution), and then the success or failure, and the length of life arise (in addition to the overall retribution, there is success or failure, such as wealth or poverty, longevity or shortness of life, intelligence or stupidity, and beauty or ugliness, all of which are called individual karmic retributions). However, the karma of opportunity has degrees of lightness and heaviness; and the retribution of life has present and future consequences (following the karma of the present life is called heavy retribution in the present life; following the karma of the future life is called light retribution in the future life). If you insist that it doesn't rely on karma, and that fate is entirely determined by heaven, then why does heaven's bestowal of fate not evenly distribute its favor (if people's fates are all determined by heaven, why doesn't heaven distribute them fairly)? If you insist that karma is only action and cannot bring about fate, then how can sacrifices bring blessings, and violence bring harm (now we use past actions to determine the resulting consequences, called karma; the present-life feelings of good and evil are called fate. If there is only karma, then we should experience the consequences according to past causes and conditions, without change. How can we see that those who make sacrifices receive blessings, and the violent suffer calamities, if these are not summoned by past karma? Sacrifices only receive unseen help, and the violent are only following the individual retribution of the present life). The Book of Odes says, 'The kudzu vine spreads, twining around the branches. The harmonious and amiable gentleman seeks blessings without deviating from the right path.' What is the use of these words (the last chapter of 'Han Lu' in the 'Daya' section of the Book of Odes. Han is the name of a mountain. Lu is the foot of the mountain. It takes the meaning of seeking blessings without deviating from the ancestors' path)?'
福之道。回違也)然往世之業有定不定。而感今世性命有變不變(業於時報有定不定。性命有變不變。若順現變為蛇等。別報則變。總報不變也)其業若定。所感之命確乎不改。其業若不定。而所感之命則可損益之耳(如憑善力轉重令輕等惡亦如是)然今世之業有定不定。而令昔世所感性命有變不變。其業若定。能改昔因(如善業能改昔世之惡日)不定之命致有窮通(不定之命。謂別報也。本以惡故窮。今以善力改之故通也)其業若不定。則一乎否泰耳(謂不定能改也)夫舍利弗．阿那律。遇佛為法醫。遇耆婆為世醫而不蠲于宿瘵(瘵病也。如舍利弗血痢。良醫云可食藕。乃令目連往漫陀羅池中取藕食之等。阿那律喪目等。皆宿業也)顏回．閔損。遇孔丘著德行。遇諸侯務賢智。而不去其貧夭。蓋往世所感之命定也。故今世行善。不能益之也(顏回。字子淵。弟子魯人也。顏路之子。家貧。三十早亡。閔損。字子騫亦魯人。有孝行家貧。遭後母所苦。為李氏家費宰)跋難陀忮求而福盛(跋難陀比丘。富盛有金錢數億也)阿育王酷恣而威強(育王殺戮無度。置地獄等。而威震海隅。遇沙門鞠多化之。建八萬四千塔也)季氏出君死於牖下(季桓子逐出魯昭公音死於干侯而攝祭祀終獲死於魯國)盜跖餔腸終於上壽(盜跖為賊
【現代漢語翻譯】 現代漢語譯本 福報的道理是：違背常理嗎？（回違也，指與常理相悖）。然而，前世所造的業有定業和不定業，因此今世所感的性命也有可變和不可變。（業在何時受報有定與不定，性命有可變與不可變。如果順應現世的業力而變為蛇等，這是別報則變；總報則不變）。如果業是定業，那麼所感的命運就確實無法改變。如果業是不定業，那麼所感的命運就可以通過努力來損減或增益（例如憑藉善的力量，可以將重罪轉化為輕罪，惡業也是如此）。 然而，今世所造的業也有定業和不定業，因此會令前世所感的性命有可變和不可變。如果今世所造的業是定業，就能改變過去的因（例如善業能夠改變前世所造的惡業）。不定之命會導致命運的窮困或亨通（不定之命，指的是別報。本來因為惡業而窮困，現在因為善的力量而改變，所以亨通）。如果今世所造的業是不定業，那麼命運就只能聽天由命了（指不定業可以改變命運）。 舍利弗 (Sariputta，佛陀的十大弟子之一，以智慧著稱)、阿那律 (Anuruddha，佛陀的十大弟子之一，以天眼第一著稱)，遇到佛陀這樣的法醫，遇到耆婆 (Jivaka，古印度著名醫生) 這樣的世醫，最終也無法擺脫宿世的疾病（瘵病，指慢性消耗性疾病。例如舍利弗患血痢，良醫說可以吃藕，於是讓目連 (Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱) 去漫陀羅池中取藕給他吃等。阿那律喪失眼睛等，都是宿業所致）。顏回 (Yan Hui，孔子的弟子，以德行著稱)、閔損 (Min Sun，孔子的弟子，以孝行著稱)，遇到孔丘 (Kong Qiu，即孔子) 這樣注重德行的人，遇到諸侯這樣致力於賢能智慧的人，最終也無法擺脫貧困和早夭。這是因為前世所感的命運是定業，所以今世行善，也不能增加他們的福報（顏回，字子淵，魯國人，顏路之子，家境貧寒，三十歲早逝。閔損，字子騫，也是魯國人，有孝行，家境貧寒，遭受後母的虐待，為李氏家擔任費宰）。 跋難陀 (Nanda，佛陀的堂弟，后出家) 貪婪嫉妒，卻福報興盛。阿育王 (Asoka，古印度孔雀王朝的國王) 殘酷放縱，卻威勢強大（阿育王殺戮無數，設定地獄等，但威震四海，後來被沙門鞠多 (Samudra) 感化，建造了八萬四千座佛塔）。季氏 (Ji Shi，魯國權臣) 驅逐國君，死在窗下（季桓子 (Ji Huanzi) 驅逐魯昭公 (Lu Zhaogong)，魯昭公死在干侯，季氏攝政祭祀，最終死在魯國）。盜跖 (Dao Zhi，春秋末年著名的大盜) 每天吃烤肉，最終得以高壽（盜跖為賊首）
【English Translation】 English version The principle of blessings is: Is it contrary to common sense? (Returning to the violation also refers to being contrary to common sense). However, the karma created in previous lives has fixed and unfixed karma, so the nature and life felt in this life also have variable and invariable. (Karma has fixed and unfixed times for retribution, and nature and life have variable and invariable. If it conforms to the karma of the present world and turns into a snake, etc., this is a separate retribution that changes; the total retribution does not change). If the karma is fixed, then the fate felt is indeed unchangeable. If the karma is unfixed, then the fate felt can be reduced or increased through efforts (for example, by relying on the power of good, a serious crime can be transformed into a minor crime, and the same is true for evil karma). However, the karma created in this life also has fixed and unfixed karma, so it will cause the nature and life felt in previous lives to be variable and invariable. If the karma created in this life is fixed, it can change the past cause (for example, good karma can change the evil karma created in previous lives). Unfixed fate will lead to the poverty or prosperity of fate (unfixed fate refers to separate retribution. Originally poor because of evil karma, now changed because of the power of good, so prosperous). If the karma created in this life is unfixed, then fate can only be left to fate (meaning that unfixed karma can change fate). Sariputta (one of the Buddha's ten major disciples, known for his wisdom), Anuruddha (one of the Buddha's ten major disciples, known as the best in heavenly eyes), met the Buddha, a Dharma physician, and Jivaka (a famous doctor in ancient India), a worldly physician, but ultimately could not get rid of the diseases of past lives (consumption, referring to chronic wasting diseases. For example, Sariputta suffered from bloody dysentery, and a good doctor said that he could eat lotus roots, so he asked Maudgalyayana (one of the Buddha's ten major disciples, known as the best in supernatural powers) to fetch lotus roots from Mandara Pond for him to eat, etc. Anuruddha lost his eyes, etc., all caused by past karma). Yan Hui (a disciple of Confucius, known for his virtue), Min Sun (a disciple of Confucius, known for his filial piety), met Kong Qiu (Confucius), a person who valued virtue, and met princes who were committed to virtue and wisdom, but ultimately could not get rid of poverty and premature death. This is because the fate felt in previous lives is fixed karma, so doing good in this life cannot increase their blessings (Yan Hui, courtesy name Ziyuan, was from Lu, the son of Yan Lu, from a poor family, and died early at the age of thirty. Min Sun, courtesy name Ziqian, was also from Lu, had filial piety, was from a poor family, suffered abuse from his stepmother, and served as Fei Zai in the Li family). Nanda (the Buddha's cousin, later ordained) was greedy and jealous, but his blessings were prosperous. King Asoka (the king of the Mauryan dynasty in ancient India) was cruel and indulgent, but his power was strong (King Asoka killed countless people, set up hells, etc., but his power shook the world, and later he was influenced by Samudra (a Sramana), and built 84,000 pagodas). Ji Shi (a powerful minister of Lu) drove out the monarch and died under the window (Ji Huanzi drove out Duke Zhao of Lu, Duke Zhao of Lu died in Ganhou, Ji Shi took over the regency and sacrifices, and eventually died in Lu). Dao Zhi (a famous bandit in the late Spring and Autumn period) ate roasted meat every day and eventually lived to a ripe old age (Dao Zhi was the leader of the bandits).
。于東陵日殺行人。取心肝為餔。孔子不能化之。竟獲其死也)蓋往世所感之命定也。今世不善不能損之也(此以宿有善業現。惡不能掩之也)末利獻食為國夫人(末利夫人。釋官庶生極醜。父王不欲見。乃咨蹉供佛。唸誦不暇。佛為見身。變獲端嚴。波斯匿王取為夫人)舡板讓死為海神授命(大莊嚴論說。有比丘。泛海遇風損舡。少年比丘獲一舡板。見上座沒。念云。佛今敬上座。遂以板讓之。海神睹見歡喜。俱推出海而得存活也)趙盾愍于翳桑(趙宣子出見翳桑餓人問之。云不食三日矣。乃取食以飼之。后為晉靈嗾獒咬之。翳桑靈輒殺獒扶輪救之而出也)漂母哀于淮陰(淮陰侯韓信。未遇饑甚。見老母漂絮投之。母餉之。后佐漢封淮陰侯。母已死。開墳以千金投內也)皆今世善業之定也。往世之命不定。故能變衰從盛也(自末利已下。此順現善業也)樵客指熊而臂落(經律異相云。有樵夫入山。值大雪寒極。白熊收入窟。至雪霽下山見獵人。刀引之示其熊處。舉手指之。隨指臂落也)比丘啖䏑而腸穿(有逐羊奔寺見比丘指示之乃殺之以䏑啖比丘食已䏑遍於皮下走穿腸而卒。出辯正論)里克見討于弒君(晉獻公寵孋姬。而逐群公子。殺申生太子立奚齊。里克殺之。國人又立卓子。克又殺之而迎夷吾立之。是為惠公。
【現代漢語翻譯】 現代漢語譯本：在東陵每天殺人，取人心肝作為食物，孔子都無法感化他，最終得到了應有的死亡。）這都是前世所感的命運註定的。今世即使行善也不能減少這種惡果。（這是因為宿世有善業，現世的惡業無法掩蓋。） 末利夫人獻食而成為國夫人。（末利夫人，是釋迦族官員的庶出女兒，長相極其醜陋，她的父王不願意見她。於是她恭敬地供養佛陀，唸誦佛經不停歇。佛陀為她顯現真身，使她變得端莊美麗。波斯匿王娶她為夫人。） 船板讓人而為海神所授命。（《大莊嚴論》中說，有比丘乘船出海，遇到風暴船隻損壞。一位年輕的比丘得到一塊船板，看到上座比丘沉沒，心想：『佛陀現在尊敬上座。』於是把船板讓給了他。海神看到后非常歡喜，把他們都推出海面而得以存活。） 趙盾憐憫翳桑。（趙宣子外出，看到翳桑的飢餓之人，問他，說已經三天沒吃飯了。於是拿食物餵他。後來晉靈公指使惡犬咬趙盾，翳桑靈輒殺死惡犬，扶著車輪救他逃了出去。） 漂母哀憐淮陰。（淮陰侯韓信，未發跡時非常飢餓，看到一位老婦人在漂洗棉絮，便向她乞討食物。老婦人給他飯吃。後來韓信輔佐漢朝被封為淮陰侯，老婦人已經去世，韓信打開她的墳墓，投入千金作為報答。） 這些都是今世善業的註定結果。往世的命運並非一成不變，所以能夠變衰為盛。（從末利夫人以下，這些都是順應現世善業的例子。） 樵夫指熊而手臂掉落。（《經律異相》中說，有樵夫進入山中，遇到大雪天氣寒冷至極，白熊把他帶入洞穴。等到雪停後下山，遇到獵人，獵人拔刀示意他熊在哪裡，樵夫舉手指給獵人看，隨著手指落下，手臂也掉落了。） 比丘吃羊肉而腸子穿孔。（有人追趕羊群跑到寺廟，看到比丘，便指示獵人去殺羊，然後把羊肉給比丘吃。比丘吃完羊肉后，羊肉遍佈皮下，流竄穿破腸子而死。出自《辯正論》） 里克因弒君而被討伐。（晉獻公寵愛驪姬，而驅逐眾公子，殺死太子申生，立奚齊為君。里克殺死了奚齊。國人又立卓子為君，里克又殺死了卓子，而迎接夷吾即位，這就是晉惠公。）
【English Translation】 English version: In Dongling, people were killed every day, and their hearts and livers were taken as food. Even Confucius could not reform him, and he eventually met his deserved death.) This is all the predetermined fate felt in the past life. Even doing good deeds in this life cannot diminish this evil consequence. (This is because there is good karma from a previous life, and the evil karma of this life cannot cover it up.) Lady Mallika offered food and became the queen of the country. (Lady Mallika was the daughter of a Shakyan official, born of a concubine, and was extremely ugly. Her father did not want to see her. So she respectfully offered to the Buddha and recited scriptures without stopping. The Buddha revealed his true form to her, making her dignified and beautiful. King Pasenadi took her as his queen.) Letting others have the plank, the sea god granted life. (The Mahavyutpatti-nidana Sutra says that there was a bhikshu who went to sea by boat and encountered a storm that damaged the boat. A young bhikshu obtained a plank and saw the senior bhikshu sinking. He thought, 'The Buddha now respects the senior bhikshu.' So he gave the plank to him. The sea god saw this and was very happy, pushing them both out of the sea and allowing them to survive.) Zhao Dun pitied Yi Sang. (Zhao Xuanzi went out and saw a hungry person in Yi Sang, and asked him, saying that he had not eaten for three days. So he took food to feed him. Later, Duke Ling of Jin instructed vicious dogs to bite Zhao Dun, and Yi Sang Ling Zhe killed the vicious dogs and helped him escape by supporting the wheels of his chariot.) The washerwoman pitied Huaiyin. (Marquis Huaiyin, Han Xin, was very hungry before he became famous. He saw an old woman washing cotton and begged her for food. The old woman gave him food. Later, Han Xin assisted the Han Dynasty and was granted the title of Marquis of Huaiyin. The old woman had already passed away, so Han Xin opened her grave and threw in a thousand gold coins as a reward.) These are all the predetermined results of good deeds in this life. The fate of past lives is not immutable, so it can change from decline to prosperity. (From Lady Mallika onwards, these are examples of conforming to the good karma of the present life.) The woodcutter pointed at the bear and his arm fell off. (The Sutra of Different Appearances in the Scriptures and Vinaya says that there was a woodcutter who entered the mountains and encountered extremely cold weather with heavy snow. A white bear took him into its cave. When the snow stopped, he went down the mountain and encountered a hunter. The hunter drew his knife and signaled him to show where the bear was. The woodcutter raised his finger to point at the bear, and as his finger fell, his arm also fell off.) The bhikshu ate mutton and his intestines were perforated. (Someone chased a flock of sheep to a temple and saw a bhikshu. He instructed the hunter to kill the sheep and then gave the mutton to the bhikshu to eat. After the bhikshu ate the mutton, the mutton spread under his skin, ran around, pierced his intestines, and he died. From the Debating Correctness Treatise) Li Ke was punished for assassinating the ruler. (Duke Xian of Jin favored Li Ji and drove away the princes, killed Crown Prince Shensheng, and established Xi Qi as ruler. Li Ke killed Xi Qi. The people of the country then established Zhuo Zi as ruler, and Li Ke killed Zhuo Zi again, and welcomed Yi Wu to the throne, who became Duke Hui of Jin.)
惠公至自秦。謂里克曰。子殺二君與一大夫。謂荀息也。乃自殺。即惠公討之故也)張祿逞志于魏相(張祿。范睢也。與須賈入秦。秦悅之。須賈歸譖之於魏齊。魏齊乃飲酒。次打之齒折。沈溷中活而奔秦。改稱張祿。秦拜為相。后謀收魏。魏齊令須賈奉使祿。乃令須賈作驢。仍今取魏齊。魏齊出奔至死。竟喪于魏也)皆今世不善業之定也(此皆順現業不善之報也)往世之命不定。故能化存為亡也(前世壽本未盡為今世業令盡而受現果故也)提婆達多害聖出足血(推山傷佛足)破僧倫必受泥犁之一劫。蓋方生不善業之定也(亦順現不善定業也)阿阇世弒父。見於佛。信於法。免無擇之大苦(阿阇世王弒父頻婆娑羅王。地獄苦見身患惡瘡。歸心告佛。佛以光照而瘡愈。反為說法。免地獄之苦也。無擇獄名。不擇善惡故也)蓋方生不善業之不定也(因懺悔而罪滅矣。此乃時報俱不定也)故顏閔之貧夭。酬往因之不善。其德行可為來生之善報。季跖之富壽。酬往因之善業。其逆暴可為來生之重苦。誠不足疑矣。夫不龜手藥是一。而榮賤各異(龜皴坼也。有賣藥以治之。所獲甚少。南人鬻其方。歸而獻于君。值征所用。大得其祿也。出莊子)削諸侯地是一。而興亡不同(秦始皇削奪諸侯地而不封。漢軍入秦。無救者而亡也。麗
【現代漢語翻譯】 現代漢語譯本 惠公從秦國回來后，對里克說：『你殺死了兩位君主和一位大夫（指荀息），於是（里克）就自殺了。』這就是惠公討伐（里克）的原因。 張祿（范睢）在魏國宰相那裡逞志（張祿，就是范睢。他和須賈一起進入秦國，秦王很高興。須賈回國后在魏齊面前詆譭他，魏齊就（在酒宴上）侮辱他，打斷了他的牙齒，把他扔到廁所里，（范睢）活了下來並逃到秦國，改名為張祿。秦王任命他為宰相。後來（范睢）謀劃攻打魏國，魏國派須賈出使（秦國拜見張祿），（張祿）就讓須賈像驢一樣拉著他，仍然要抓捕魏齊。魏齊逃亡，最終死在魏國）。這些都是今生作惡的果報。 過去世的命數不是一成不變的，所以能夠化生存為死亡（前世的壽命本來沒有結束，因為今世的惡業導致壽命提前結束，並承受現世的果報）。 提婆達多傷害聖人，使佛陀足部出血（推山壓佛，傷了佛的腳），破壞僧團，必定會遭受地獄一劫的苦難。這正是今生作惡的果報。 阿阇世王弒父（頻婆娑羅王），（後來）見到佛，信仰佛法，免除了無間地獄的巨大痛苦（阿阇世王弒父頻婆娑羅王，地獄之苦顯現，身上長滿惡瘡。他歸心佛法，佛陀用光明照耀他，他的瘡就好了，反而為他說法，免除了地獄之苦。無間地獄，是不分善惡的地方）。 這正是今生作惡的果報不定（因為懺悔而罪業消滅了。這是時間和果報都不確定）。 所以顏回和閔子騫的貧窮和早逝，是償還過去世的不善之因，他們的德行可以作為來世的善報。季跖的富有和長壽，是償還過去世的善業，他的逆行和暴行可以作為來世的巨大痛苦。這確實沒有什麼可懷疑的。 不龜裂手的藥方是同一個，但（使用它的人）榮華和卑賤卻各不相同（龜，是皴裂的意思。有人賣藥來治療手皴裂，所得很少。南方人賣了他的藥方，回去獻給君王，正趕上（君王）征戰需要，得到了很高的俸祿。出自《莊子》）。 削弱諸侯的土地是同一件事，但（導致的）興盛和滅亡卻不同（秦始皇削奪諸侯的土地而不分封，漢軍進入秦國，沒有人來救援，秦朝就滅亡了。麗
【English Translation】 English version Duke Hui returned from Qin and said to Li Ke, 'You killed two rulers and one grand master (referring to Xun Xi).' So (Li Ke) committed suicide. This is why Duke Hui attacked (Li Ke). Zhang Lu (Fan Sui) indulged his ambition in the Wei chancellor's court (Zhang Lu was Fan Sui. He entered Qin with Xu Jia, and the King of Qin was pleased. After Xu Jia returned to Wei, he slandered him before Wei Qi, so Wei Qi (at a banquet) humiliated him, broke his teeth, and threw him into the toilet. (Fan Sui) survived and fled to Qin, changing his name to Zhang Lu. The King of Qin appointed him as chancellor. Later (Fan Sui) plotted to attack Wei, and Wei sent Xu Jia as an envoy (to Qin to see Zhang Lu). (Zhang Lu) then made Xu Jia pull him like a donkey, still wanting to capture Wei Qi. Wei Qi fled and eventually died in Wei). These are all fixed retributions for bad deeds in this life. The destiny of past lives is not fixed, so it is possible to transform existence into death (the lifespan of the previous life was not originally exhausted, but because of the bad karma of this life, the lifespan ends prematurely, and one suffers the present retribution). Devadatta harmed the saint, causing the Buddha's foot to bleed (pushing a mountain to injure the Buddha's foot), and breaking the Sangha, he will surely suffer a kalpa of suffering in hell. This is precisely the fixed retribution for bad deeds in this life. King Ajatasatru murdered his father (King Bimbisara), (later) saw the Buddha, and believed in the Dharma, avoiding the great suffering of Avici Hell (King Ajatasatru murdered his father King Bimbisara, the suffering of hell manifested, and his body was covered with sores. He turned his heart to the Buddha, and the Buddha illuminated him with light, and his sores healed, and instead spoke the Dharma for him, avoiding the suffering of hell. Avici Hell is a place that does not distinguish between good and evil). This is precisely the unfixed retribution for bad deeds in this life (because of repentance, the sins were extinguished. This is when both time and retribution are uncertain). Therefore, the poverty and early death of Yan Hui and Min Ziqian are repayments for the bad causes of past lives, and their virtue can serve as good retribution for future lives. The wealth and longevity of Ji Zhi are repayments for the good deeds of past lives, and his rebellious and violent actions can serve as great suffering for future lives. There is indeed nothing to doubt about this. The medicine for preventing chapped hands is the same, but the glory and lowliness (of those who use it) are different (Gui means chapped. Someone sold medicine to treat chapped hands and earned very little. A southerner sold his prescription, returned and presented it to the ruler, and it happened that (the ruler) needed it for war, and he received a high salary. From 'Zhuangzi'). Weakening the land of the feudal lords is the same thing, but the prosperity and demise (that result) are different (Emperor Qin Shi Huang weakened the land of the feudal lords without enfeoffing them, and when the Han army entered Qin, no one came to rescue them, and the Qin Dynasty perished. Li
食其見漢王勸令封諸侯地。及張良至。遽止之。于帳中借筋為籌畫之言不可。遂不封。漢果興也)實由機運有工拙。而性命有可易不可易也。故君子知運命之不可易。而樂天知命。小人不知則逾己躁動(不知道無以為君子)是以禍福安危居然可見矣。其有謂吉兇恒理由命不由運者。斯不足斷矣(運有否泰吉兇山人者也)夫冬草覆而不死。何嘗不由運乎(由運用而可免也)有以效能則命通由運不由命者。斯亦不足斷矣(有便倚運動不信宿。業則亦不可也)夫寒木溉而不滋(滋潤灌也。如古柏澆水。豈便滋茂。蓋力堅故也)何嘗不由命乎。夫兩信完。方可謂之達奧。是以信有運則業之信矣。信有命則果之信矣(運乃業因。命則業果)信運命而不信業果者。何異聞朝三暮四則怒。聞朝四暮三則喜乎(莊子云。如雲朝三暮四之言。眾狙皆怒。卻云朝四暮三。則眾狙盡喜。而不知名異而事同者也)故此方先聖儒。雖不顯言于業果。而陰以運命𨽥之(騭定也。以運命暗定業理故也)名殊而義一耳。易曰。知幾其神乎。莊氏云。萬物出於幾。陰符云。心生於幾死於幾(本作物見物而幾生也。心能發幾。目能見幾。生死之心在於物。成敗之幾見於目也。張湛云。幾者群有之始。動之所崇也)幾者動之微。蓋言于業運也。或曰業興于動其
【現代漢語翻譯】 現代漢語譯本： 酈食其勸說漢王劉邦分封諸侯的土地。等到張良趕到，立刻阻止了他。在軍帳中，張良借用筷子作為籌碼，說明分封諸侯是不可行的。於是漢王沒有分封，最終成就了漢朝的興盛。由此可見，事情的成敗確實在於時機和運用，而人的本性和命運，有些是可以改變的，有些是不可改變的。所以，君子明白命運有不可改變的一面，因而樂天知命；小人卻不明白這個道理，總是超越自身能力而輕舉妄動（不知道這些道理，就不能成為君子）。因此，禍福安危的徵兆，也就顯而易見了。那些認為吉兇禍福完全由命運決定，而不是由運用決定的說法，是不值得采信的（運用有順利和不順利的時候，有吉祥和兇險的時候）。冬天的小草被覆蓋著卻不會死去，這難道不是因為運用嗎？（通過運用是可以避免死亡的）。那些認為人的本性決定了命運的通達，而與運用無關的說法，也是不值得采信的（有些人只相信運動，不相信命運，這也是不對的）。寒冷的樹木即使澆水也不會茂盛（滋潤，灌溉。比如古老的柏樹澆水，難道就會變得茂盛嗎？這是因為它的本質堅硬）。這難道不是因為命運嗎？只有同時相信這兩方面，才能說是通達了深奧的道理。所以，相信運用，就是相信事業的成敗；相信命運，就是相信結果的好壞（運用是事業的因，命運是事業的果）。相信運用和命運，卻不相信事業和結果的人，和聽到『朝三暮四』就生氣，聽到『朝四暮三』就高興的人有什麼區別呢？（《莊子》說，當說『早上三個，晚上四個』的時候，猴子們都很生氣；當說『早上四個，晚上三個』的時候，猴子們就都很高興，卻不知道只是名稱不同，實質是一樣的）。所以，我們東方的先聖孔子，雖然沒有明確地說出事業和結果，但卻暗中用運用和命運來確定它（確定，用運用和命運暗中確定事業的道理）。名稱不同，但意義是一樣的。《易經》說：『知道事物發展的細微徵兆，真是神奇啊！』莊子說：『萬物都產生於細微的徵兆。』《陰符經》說：『心產生於細微的徵兆，也死於細微的徵兆』（原本是說看到事物，細微的徵兆就產生了。心能夠發現細微的徵兆，眼睛能夠看到細微的徵兆。生死的關鍵在於事物，成敗的關鍵在於眼睛）。細微的徵兆是事物發展的開端，這說的就是事業的運用。或者說，事業的興起在於行動，它的...
【English Translation】 English version: Li Shiqi (advisor to Liu Bang) advised the King of Han (Liu Bang) to grant lands to various lords. When Zhang Liang (strategist) arrived, he immediately stopped him. In the military tent, Zhang Liang used chopsticks as counters to explain that granting lands to the lords was not feasible. Therefore, the King of Han did not grant lands, which ultimately led to the rise of the Han Dynasty. From this, it can be seen that the success or failure of things truly lies in timing and application, and that some aspects of human nature and destiny can be changed, while others cannot. Therefore, a gentleman understands that there is an unchangeable aspect to destiny, and thus finds joy in accepting fate; a petty person does not understand this principle and always acts rashly beyond their own capabilities (not knowing these principles, one cannot become a gentleman). Therefore, the signs of fortune, misfortune, safety, and danger are clearly visible. Those who believe that good and bad fortune are entirely determined by destiny, rather than by application, are not worth believing (application has times of smoothness and adversity, times of auspiciousness and danger). Winter grass is covered but does not die; is this not due to application? (Death can be avoided through application). Those who believe that human nature determines the success of destiny, and that it is unrelated to application, are also not worth believing (some people only believe in movement and do not believe in destiny, which is also incorrect). Cold trees do not flourish even when watered (to moisten, to irrigate. For example, watering an old cypress tree, would it become lush? This is because its essence is firm). Is this not due to destiny? Only by believing in both aspects can one be said to have understood the profound principles. Therefore, believing in application is believing in the success or failure of a career; believing in destiny is believing in the goodness or badness of the result (application is the cause of a career, destiny is the result of a career). Those who believe in application and destiny but do not believe in career and result, what is the difference between them and those who get angry when they hear 'three in the morning and four in the evening' and get happy when they hear 'four in the morning and three in the evening'? (Zhuangzi said, 'When it was said 'three in the morning and four in the evening,' the monkeys were all angry; when it was said 'four in the morning and three in the evening,' the monkeys were all happy, but they did not know that the names were different but the substance was the same'). Therefore, our Eastern sage Confucius, although he did not explicitly state career and result, secretly used application and destiny to determine it (to determine, to secretly determine the principle of career with application and destiny). The names are different, but the meaning is the same. The Book of Changes says, 'Knowing the subtle signs of the development of things is truly miraculous!' Zhuangzi said, 'All things arise from subtle signs.' The Yin Fu Jing says, 'The heart arises from subtle signs and also dies from subtle signs' (originally it meant that when seeing things, subtle signs arise. The heart can discover subtle signs, and the eyes can see subtle signs. The key to life and death lies in things, and the key to success and failure lies in the eyes). Subtle signs are the beginning of the development of things, which is what is meant by the application of a career. Or rather, the rise of a career lies in action, its...
報理均。曷有輕重定不定乎(所發業是同。何有輕重等受報不定者乎)曰。心有喜怒。事有恩酷(能發之心行有不同)故形不忍乎色。逞炮烙於心(紂之無道。改炮烙之刑。行刳斫之虐。此業之重也)而書云。宥過無大刑過無小(宥放也。不以罪大而不赦不以過小而不殺也)經云。為團鐵小亦沉水。為缽鐵大亦能浮。莫不以是(業雖重而悔猛亦免。業雖輕而不懺亦受)又若以三業三時合離為八(身口意單名離三業俱等名合離合二種兼三業三時為入三時三世也)兼之則重。差之則輕(三業同發名重。不同發名輕)輕則不定。重乃定矣。由是瓶沙餒于逆子(瓶沙即頻婆娑羅王)釋黨死於兇王(琉璃王也)堯聰明而洪水(湯湯洪水蕩蕩懷山襄陵下民昏墊等)湯仁德而大旱(湯以仁德而有天下。七年大旱。禱于桑林等也)張毅．單豹．以養求生。俱不能生(齊人張毅者。畏慎之士也。見高門懸簿無不走也。年四十以內熱之病而卒。此過之於躁滯外也。單豹者。魯人。巖居飲水不與民共利。年七十而有嬰兒之色。不幸遇餓虎食之。此滯于內也。豹養其內。虎食其外。毅養其外。病攻其內。俱求生不得生也)薄俱羅周后稷。不以養求生。俱反其生。蓋運命之定也(薄俱羅。此云善容。曾施一訶梨勒。九十一劫不患頭痛。遭後母方便
【現代漢語翻譯】 現代漢語譯本： 報應的道理是相同的。為什麼會有輕重和不定呢？（所造的業是相同的，為什麼會有輕重等不同的受報呢？）回答說：心有喜怒，事有恩酷（能造業的心行有不同），所以（商紂王）在臉色上表現出不忍，卻在心裡逞用炮烙之刑（紂的無道，改變炮烙的刑罰，施行刳剔砍斫的殘暴行為，這是業的重）。而《尚書》上說：『寬宥過失，沒有大的；懲罰過失，沒有小的。』（寬宥是放縱的意思，不因為罪大而不赦免，不因為過小而不殺戮）。《經》上說：『做成小鐵球也會沉入水中，做成大鐵缽也能浮起來。』沒有不是因為這個道理（業雖然重，但如果悔改猛烈也能免除；業雖然輕，如果不懺悔也會受到報應）。又比如用身、口、意三業和過去、現在、未來三時，合起來或分開來計算，共有八種情況（身口意單獨造業叫做『離』，三業一起造業叫做『合』，離合兩種情況兼顧三業三時，就是進入三時三世）。兼顧這些情況，業就重；忽略這些情況，業就輕（三業同時發生叫做重，不同時發生叫做輕）。輕的業，果報就不一定；重的業，果報就一定。因此，頻婆娑羅王（瓶沙即頻婆娑羅王）被逆子餓死，釋迦族的後裔被兇殘的琉璃王殺死（琉璃王）。堯那麼聰明卻遭遇洪水（湯湯洪水，浩浩蕩蕩，包圍山陵，使老百姓困苦不堪），湯那麼仁德卻遭遇大旱（湯因為仁德而擁有天下，卻遭遇七年大旱，在桑林祈禱等等）。張毅、單豹，用養生的方法求生，最終都不能活（齊國人張毅，是個謹慎的人，看到高門大戶懸掛的告誡牌，沒有不躲避的。四十歲以內得了熱病而死，這是過於躁動于外。單豹，是魯國人，住在山洞裡喝水，不和百姓共享利益，七十歲時還有嬰兒般的臉色，不幸遇到餓虎被吃掉，這是滯留于內。單豹保養他的內在，老虎吃掉他的外在；張毅保養他的外在，疾病攻擊他的內在。都求生而不能活）。薄俱羅、周后稷，不用養生的方法求生，反而都活了下來。大概是命運的安排吧（薄俱羅，翻譯為善容，曾經施捨一個訶梨勒果，九十一劫不患頭痛，遭遇後母用計謀……）
【English Translation】 English version: The principle of retribution is the same. Why are there variations in weight and uncertainty? (The karma created is the same, why are there differences in the severity of retribution?) The answer is: the mind has joy and anger, and actions have kindness and cruelty (the intention behind the actions that create karma is different), therefore (King Zhou of Shang) showed no compassion on his face, but indulged in the torture of branding irons in his heart (Zhou's lack of morality led him to change the punishment of branding irons, implementing cruel acts of disembowelment and hacking, this is heavy karma). And the Book of Documents says: 'Forgive offenses, no matter how great; punish offenses, no matter how small.' (Forgiveness means indulgence, not pardoning a crime because it is great, nor killing for a small offense). The Sutra says: 'A small iron ball will sink in water, a large iron bowl can float.' There is no exception to this principle (although the karma is heavy, if repentance is strong, it can be avoided; although the karma is light, if there is no repentance, it will be received). Furthermore, if we consider the three karmas of body, speech, and mind, and the three times of past, present, and future, combining or separating them, there are eight possibilities (creating karma individually with body, speech, or mind is called 'separate'; creating karma together with the three karmas is called 'combined'; considering both separate and combined situations with the three karmas and three times, one enters the three times and three worlds). Considering these situations comprehensively, the karma is heavy; neglecting these situations, the karma is light (the three karmas occurring simultaneously is called heavy, occurring at different times is called light). For light karma, the retribution is uncertain; for heavy karma, the retribution is certain. Therefore, King Bimbisara (瓶沙即頻婆娑羅王) was starved to death by his rebellious son, and the descendants of the Shakya clan were killed by the cruel King Virudhaka (琉璃王). Yao was so intelligent but encountered floods (the surging floods surrounded the mountains and hills, causing the people to suffer), and Tang was so benevolent but encountered a great drought (Tang possessed the world because of his benevolence, but encountered a seven-year drought, praying in the Mulberry Forest, etc.). Zhang Yi and Shan Bao, sought life through nourishing themselves, but ultimately could not live (Zhang Yi of Qi was a cautious person, avoiding any high-ranking household with warnings displayed. He died of a fever before the age of forty, this is being overly agitated externally. Shan Bao of Lu lived in caves and drank water, not sharing benefits with the people, at seventy years old he still had the complexion of an infant, but unfortunately, he was eaten by a hungry tiger, this is being stagnant internally. Shan Bao nourished his inner self, but the tiger ate his outer self; Zhang Yi nourished his outer self, but disease attacked his inner self. Both sought life but could not live). Bojura and Zhou Houji, did not seek life through nourishing themselves, but instead, both lived. It is probably the arrangement of fate (Bojura, translated as 'Good Appearance', once gave a Haritaki fruit as alms, and for ninety-one kalpas did not suffer from headaches, but encountered his stepmother's scheme...)
殺之。經五難不死。出家后。目不視女人。身不入尼寺。不為女人說一句法。無憂王知其少欲。施其塔一金錢。涌地不受也。周后稷。帝嚳之子。姜原所生。生而毛。遂棄之深山寒冰陋巷。三棄不死。因名棄。善播種仕堯。至十五代孫文王得天下)黑風飄而獲濟(有商人入海。遇黑風飄入羅剎鬼國。俱唸佛而皆獲免也)富羅正而長謝(有比丘。見輪王威勢愛之。晝夜精勤求之。佛恐不得解脫。欲謝其千輪之福。乃為一正富羅。富羅矩靴輪王業謝也)桑谷匪殷宗之禍(殷太戊以伊尹子伊陟為相。桑谷共生於朝一且大拱懼而修德。桑谷死三年。重譯而至者十六國。乃稱中宗)熒惑退宋都之災(火星見宋之分野。景公懼而修德。火星乃退三舍也)文王錫武王三齡(齡壽也。武王夢上帝之九齡文王賜之三齡故至九十三也)秦穆赦孟明再死。蓋運命之不定也(秦將孟盟伐晉兩度。過河不利。秦穆赦之。后焚舟而往晉不出。乃雪前恥而歸)摭茲理例考之人事。豈云無業哉(此皆業理分明之事)其有恃重玄者。以為雁序。羽羔跪乳。烏黝鷴白。棘尖𪙉方。蘭馨蕕臭。彼則自然之數也(此皆外道所計自然義故也)。豈由業乎。重空人撫衽告之曰。不然也。夫老聖云自然者其道也。至道與萬物同體。故曰萬物自然(萬物與至道不即離)即
曰。一陰一陽之謂道(道者寂然無體也。神無方而易無體在陰以生在陽以成。故曰一陰一陽之謂也)莊氏云。在瓦礫在稊稗。非謂萬物無因緣之義也(觸目皆道故也)夫稟性命者。以業運為因緣(有情者。皆憑宿業熏習為因緣也)處外物者。以氣數為因緣(無情者。憑根種為因。陰陽氣數為緣也)故羔雁徴之於業習(雁序羔跪皆由業習也)𪙉棘求之於水土(假水土為增上緣也)烏反哺梟反噬。蓋前生之行逆順之餘習也。橘榮南而枳蕃北。蓋隨風土之所變也(江南種之成橘。江北種之成枳也)夫水潤下。火炎上。金從革。木曲直。土爰稼穡。水䶢。火苦。金辛。木酸。土甘。因五氣成五質。播為五味。凝為五色流五音。然後錯而雜之。剛柔強微。所稟有異。萬象生焉。何異因緣之義乎(上皆洪範文義也)若又責以造化之本。陰陽何施。而孕育繁。委使玄黃異視宮微分聽者。則其酷矣(若一一窮究。則其品類繁酷矣)夫萬物始於太極。無因緣相構觸類成象不生而生(萬物本不生。緣會而生)生於不生(道本無生。萬物憑之而生)陰陽無心(造之非我。理自玄應。故曰無心)天地無功(老子云。天地不仁。以萬物為芻狗)聖人不宰(故云絕聖棄智大盜乃止擲玉毀珠小盜不起也)今古莫知夢幻之理。於焉得矣。故老氏云。無名
【現代漢語翻譯】 現代漢語譯本： 他說：『一陰一陽叫做道』（道是寂靜而沒有實體的。神沒有固定的方位，易沒有固定的形體，在陰中產生，在陽中成就。所以說一陰一陽叫做道）。莊子說：『道在瓦礫中，在稊稗中。』這並不是說萬物沒有因緣的意思（因為觸目所及都是道）。凡是稟受性命的，以業力運轉作為因緣（有情眾生，都憑藉宿世業力的熏習作為因緣）。處於外物的，以氣數作為因緣（無情之物，憑藉根種作為因，陰陽氣數作為緣）。所以羔羊和雁的例子可以從業習中找到（雁依次排列，羔羊跪著吃奶，都是由於業習）。𪙉棘的生長取決於水土（憑藉水土作為增上緣）。烏鴉反哺，貓頭鷹反噬，這大概是前世行為的逆順所遺留的習性。橘樹在南方生長茂盛，枳樹在北方生長茂盛，這大概是隨著風土的變化而變化（在江南種植就成為橘樹，在江北種植就成為枳樹）。水向下流，火向上燃，金可以改變形狀，木可以彎曲伸直，土可以耕種收穫。水是鹹的，火是苦的，金是辛辣的，木是酸的，土是甜的。因為五氣形成了五種性質，散佈為五味，凝聚為五色，流淌為五音，然後交錯混合，剛強柔弱，所稟受的各有不同，萬象因此產生。這與因緣的道理有什麼不同呢？（以上都是《洪範》中的文義）。如果再追究造化的根本，陰陽施加了什麼作用，才使得孕育如此繁盛，責備玄黃不能分辨顏色，宮商不能分辨音律，那就太過苛刻了（如果一一窮究，那麼品類就太多太苛刻了）。萬物開始於太極，沒有因緣相互構成，觸類而形成形象，不生而生（萬物本來不生，因緣聚合而生）。生於不生（道本來沒有生，萬物憑藉它而生）。陰陽沒有心（創造萬物不是出於我的意志，道理自然玄妙地應驗，所以說沒有心）。天地沒有功勞（老子說：『天地不仁，以萬物為芻狗』）。聖人不主宰（所以說斷絕聖智，大盜才會停止；拋棄玉器，毀壞珍珠，小偷就不會興起）。現在和過去的人都不瞭解夢幻的道理，從這裡就可以明白了。所以老子說：『無名』。
【English Translation】 English version: He said: 'The alternation of Yin and Yang is called the Dao' (Dao is silent and without substance. Spirit has no fixed direction, and change has no fixed form; it arises in Yin and is completed in Yang. Therefore, it is said that the alternation of Yin and Yang is called the Dao). Zhuangzi said: 'The Dao is in tiles and pebbles, in weeds and tares.' This does not mean that all things have no cause and condition (because everything visible is the Dao). Those who receive nature and life take the operation of karma as cause and condition (sentient beings all rely on the熏習(xunxi) of past karma as cause and condition). Those who are situated in external things take the Qi number as cause and condition (insentient things rely on root seeds as cause, and Yin and Yang Qi number as condition). Therefore, the examples of lambs and geese can be found in karmic habits (geese arrange themselves in order, and lambs kneel to suckle, all due to karmic habits). The growth of 𪙉棘(zaoji) depends on water and soil (relying on water and soil as a supporting condition). Crows feed back their parents, and owls devour them; this is probably the remaining habit of the reverse and順(shun) actions of previous lives. Orange trees flourish in the south, and trifoliate orange trees flourish in the north; this is probably due to changes in wind and soil (planting in the south of the Yangtze River results in orange trees, and planting in the north of the Yangtze River results in trifoliate orange trees). Water flows downward, fire burns upward, metal can change shape, wood can be bent and straightened, and earth can be cultivated and harvested. Water is salty, fire is bitter, metal is spicy, wood is sour, and earth is sweet. Because the five Qi form five qualities, they are scattered as five flavors, condensed as five colors, and flow as five sounds, and then they are intertwined and mixed, with strength and weakness, and what is received is different, and all phenomena arise from this. How is this different from the principle of cause and condition? (The above are all the meanings of the text in the Hong Fan). If we further investigate the root of creation, what effect did Yin and Yang have in order to make gestation so prosperous, and blame Xuan Huang for not being able to distinguish colors, and Gong Shang for not being able to distinguish musical notes, then it would be too harsh (if we investigate each one, then the categories would be too many and too harsh). All things begin with Taiji (太極), without causes and conditions constructing each other, touching categories and forming images, not being born but being born (all things are not born originally, but are born from the aggregation of causes and conditions). Born from not being born (the Dao is originally unborn, and all things rely on it to be born). Yin and Yang have no mind (creating all things is not from my will, the principle naturally and mysteriously responds, so it is said to have no mind). Heaven and earth have no merit (Laozi said: 'Heaven and earth are not benevolent, and treat all things as straw dogs'). The sage does not dominate (therefore it is said that if sage wisdom is cut off, great thieves will stop; if jade is thrown away and pearls are destroyed, small thieves will not arise). People of the present and the past do not understand the principle of dreams and illusions, and from here they can understand it. Therefore, Laozi said: 'Nameless'.
天地之始。有名萬物之母(無名者。妙道之本。權輿天地也。有名者。滋生萬物。故名曰母也)莊氏云。大塊噫氣。其名為風(文如海云。大塊自然也。噫吐氣貌也)由是。像帝之先。不可得而有始也。若又責以外物觸氣流形。內命亦何業之由者(外云如因無情擊觸。內命而起愛憎。豈是業耶)誠不足類也。夫外物無心。無心則業。內命懷情。懷情則業起。故飄瓦之與投瓦。俱及於人則有怒不怒也。何斯之無別乎(劉子云。飄瓦擊人。虛舟觸己。雖有忮心。而不怒者。以彼無情于擊鯛也)或曰。善惡之業。報施必臻。故易曰。積善之家。必有餘慶。積不善之家。必有餘殃。何瞽生舜。舜生均。鯀生禹耶(瞽之頑而生舜聖。舜之聖而生均不肖。鯀之兇而生禹聖。此義何在)對曰。聖人舉天理而立教。語其多而不語其少也。語其順而不語其違也(聖人舉慶善殃惡者。乃天地常理也。又言之則順不可言善招惡豈導物乎)故公劉洎王季克生聖嗣。至於文王大造于周邦(周自後稷播種。德及黎民。公劉世守其官不窟迂西戎。至季歷生聖子文王生武王。而得天下三十七帝八百餘年。皆積善流慶之道故也)弗父何洎正考父克邁仁德。至仲尼光定文教(湯之後微子啟封宋。至弗父何讓位厲公。因賜孔姓。至正考父三命益恭世修仁德。至
孔子蘊聖多能光顯文教者也)是以考曆象授人時者貞其所次式恒其紀(貞正式用也。曆象日月五星為七政也)其或俶擾錯亂變化為兇。祉誠則災異也。若又或以聲不代響。形不貿影(貿易也。形不能代易於影)安有祖考施而子孫當其報者(自作自受。各不相均)則義可得詳焉。夫善惡以類相資而不相代。故先人以福施。後世以福繼之。非無福者而為其子孫矣。先人以禍施。後世以禍繼之。非無禍者而為其子孫矣。故龍與云合。虎與風合(龍吟則云起。虎嘯則風生)銅山崩而景鐘震(漢殿鐘震。蜀銅山崩。似類相應也)葭灰消而月暈缺(淮南子云。隨灰而月暈缺。注云。以取蘆灰環月缺其一面。則月暈亦闕)蓋應會之數矣(以類相感故也)。常俚以殘淫𣀮寇。傷生破產。方謂身之罪也(常俚鄙俗也。𣀮寇盜劫也。則淫盜殺皆身業行也)訾言勃詐。凌犯君親。方謂口之罪也(語集也)機慮無法。潛毒懷虐。方謂心之罪也(意業也)曾不知有百行乖儀。五常失守。處俗于忠孝不至。出家于慈悲不厚。釁生於微。積而成形。則為罪矣(水滴雖微漸盈大器)常俚以徇物捐軀。蹲膜擎跽(蹲膜禮拜擎合掌跪胡坐也)方謂身之福也。誦言講法。悅人進己。方謂口之福也。愛惡絕向。忌克不入。方謂心之福也。曾不知手足之所措。詞論
【現代漢語翻譯】 現代漢語譯本： 孔子是蘊含聖德、多才多藝、光大顯揚文教的人。因此，考察曆法、觀察天象來教導人們時令的人，要端正他們所處的次序，使他們的準則保持不變（端正，就是正式使用。曆象指日月五星，合稱七政）。如果出現擾亂、錯亂、變化，就會成為兇兆。福報和災禍是真實不虛的。如果又有人認為聲音不能代替迴響，形體不能代替影子（代替，交換。形體不能代替影子），哪裡會有祖先做了好事，子孫就一定能得到相應的回報呢（自作自受，各不相同）？那麼其中的道理就可以詳細瞭解了。善惡是按照類別互相資助，而不是互相代替的。所以，先人積德行善，後代子孫就繼續享受福報，並不是沒有福報的人，卻讓他的子孫享受福報。先人作惡多端，後代子孫就繼續承受災禍，並不是沒有災禍的人，卻讓他的子孫承受災禍。所以，龍與云匯合，虎與風相遇（龍吟叫則云興起，虎嘯叫則風產生）。銅山崩塌，景鐘震動（漢朝宮殿的鐘震動，蜀地的銅山崩塌，是相似的類別相互感應）。葭灰消散，月亮出現缺暈（《淮南子》說，隨著葭灰的飄散，月亮出現缺暈。註釋說，用蘆葦灰環繞月亮，缺了哪一面，月暈也會缺那面），這都是應驗聚合的規律（因為同類事物相互感應的緣故）。 普通人常常因為殘暴淫亂、偷盜搶劫、傷害生命、破壞財產，就認為是身體犯下的罪過（普通人，指鄙俗之人。搶劫，盜竊。淫亂、盜竊、殺生都是身體所造的惡業）。誹謗欺詐、侵犯君主和父母，就認為是口犯下的罪過（語言的集合）。心懷陰謀詭計、暗藏毒害、心存暴虐，就認為是心犯下的罪過（意業）。卻不知道有百種行為違背禮儀，五常（仁義禮智信）喪失，身處世俗卻不忠不孝，出家修行卻不慈不悲，罪惡的開端雖然微小，但積累起來就會形成大的罪惡（水滴雖然微小，但逐漸積累就能充滿大的器皿）。 普通人常常因為追逐外物而犧牲生命，下蹲、撫摸、舉手、跪拜（下蹲、撫摸、禮拜，舉手合掌，跪著胡坐），就認為是身體所做的善事。誦讀言語、講解佛法、取悅他人、提升自己，就認為是口所做的善事。喜愛和厭惡都斷絕了，嫉妒和怨恨都不產生，就認為是心所做的善事。卻不知道手腳應該如何安放，言論應該如何表達。
【English Translation】 English version: Confucius was a sage possessing virtue, versatile in talent, and one who illuminated and propagated culture and education. Therefore, those who examine the calendar and observe celestial phenomena to teach people about the seasons should rectify the order in which they are placed and maintain the constancy of their principles (rectify means to use formally. Calendar phenomena refer to the sun, moon, and five planets, collectively known as the seven celestial bodies). If disturbances, disorders, or changes occur, they will become ominous signs. Blessings and calamities are real and not false. Furthermore, if someone believes that a sound cannot replace an echo, and a form cannot replace a shadow (replace, exchange. A form cannot replace a shadow), how can there be ancestors who do good deeds and descendants who are certain to receive corresponding rewards (one reaps what one sows, each is different)? Then the principle within can be understood in detail. Good and evil mutually assist each other according to their categories, rather than replacing each other. Therefore, when ancestors accumulate virtue and do good deeds, later generations continue to enjoy blessings; it is not that those without blessings allow their descendants to enjoy blessings. When ancestors commit evil deeds, later generations continue to suffer calamities; it is not that those without calamities allow their descendants to suffer calamities. Therefore, dragons unite with clouds, and tigers meet with wind (when a dragon roars, clouds arise; when a tiger howls, wind is produced). When Copper Mountain collapses, the Jing Bell vibrates (the bell in the Han Dynasty palace vibrated, and Copper Mountain in Shu collapsed, similar categories respond to each other). When reed ashes dissipate, the moon shows a halo with a missing part (The Master Huainan said, 'As reed ashes drift, the moon shows a halo with a missing part.' The commentary says, 'Use reed ashes to encircle the moon; whichever side is missing, the halo will also be missing on that side'), these are all the laws of corresponding convergence (because things of the same kind influence each other). Common people often think that being cruel and licentious, stealing and robbing, harming life, and destroying property are sins committed by the body (common people refer to vulgar people. Robbing, stealing. Licentiousness, theft, and killing are all evil deeds created by the body). Slandering and deceiving, violating rulers and parents, are thought to be sins committed by the mouth (a collection of words). Harboring conspiracies, concealing poison, and harboring cruelty are thought to be sins committed by the mind (mental karma). They do not know that having hundreds of behaviors that violate etiquette, losing the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness), being disloyal and unfilial while living in the world, and being unkind and uncompassionate while practicing asceticism, the beginning of sin is small, but accumulating it will form a great sin (although a drop of water is small, gradually accumulating it can fill a large vessel). Common people often think that sacrificing life for the sake of pursuing external things, squatting, touching, raising hands, and kneeling (squatting, touching, worshiping, raising hands in prayer, kneeling in a cross-legged position) are good deeds done by the body. Reciting words, explaining the Dharma, pleasing others, and improving oneself are thought to be good deeds done by the mouth. Cutting off likes and dislikes, and not generating jealousy and resentment, are thought to be good deeds done by the mind. They do not know how the hands and feet should be placed, and how speech should be expressed.
之所及。念慮之所經。興意介益。孚于惠心。省罪引慝(所謂懺悔也)則謂福矣。故五穀不易。其種百行。不反其報。仲尼莊生云夷齊仁而餓死(伯夷叔齊。遼東孤竹君之二子。父死讓位歸周。聞武王伐紂。叩馬首而諫不從。乃隱首山之陽。不食周粟以至餓卒也)尾生信而溺死(尾生與女子約于橋下。未至而水爆漲生。恐失信不移而至溺死也)伍胥忠而伏劍死(伍員字子胥相吳諫夫差不納西施王不聽。乃伏劍死。越音收吳也)以為外事無必(必專也定也)斯實滯名害德。失乎中庸之道。非謂以善召禍也。昔大士坐道樹戰天魔。業之然也(如來於菩提樹下成道破四魔所謂天魔蘊魔煩惱魔死魔)處巖穴灑足血。業之然也。造濱州食馬麥。業之然也。故語今報則善酬往業豈滅。禮曰。子夏喪其子而喪其明(自睛也)曾子吊之曰。吾聞朋友喪其明則哭之。曾子哭。子夏亦哭曰。天乎余之無罪曾子怒曰。商爾何為無罪也(商子夏名)吾與爾事夫子于洙泗之間。退而老於西河之上(華陰之地也)使西河之人疑爾為夫子。爾罪一也。喪爾親使民未有聞。爾罪二也。喪爾子喪爾明。爾罪三也(一不稱師。二于親恩薄。三于子厚是罪也)而曰何自謂無罪歟。夫如曾氏始謂見天地之心。知禍福之萌矣。石駘仲卒(衛太夫石碏之後)無嫡子有
【現代漢語翻譯】 現代漢語譯本 所能達到的境界，思慮所經歷的事情，產生有益的想法，並真誠地相信它能帶來恩惠，反省自己的罪過，改正自己的過失（這就是所謂的懺悔），就認為這是有福的。所以，五穀的生長變化並不容易，種植善行也是如此，不會得不到相應的回報。仲尼（孔子）和莊周（莊子）說伯夷和叔齊因為仁義而餓死（伯夷叔齊，遼東孤竹君的兩個兒子，父親去世后互相謙讓王位，歸順周朝。聽說武王討伐紂王，他們攔住武王的馬頭勸諫，武王不聽，於是隱居在首陽山，不吃周朝的糧食，最終餓死），尾生因為信守承諾而被淹死（尾生與女子約定在橋下相會，女子沒來，河水暴漲，尾生害怕失信，不離開而最終被淹死），伍子胥因為忠誠而被賜劍自殺（伍員，字子胥，輔佐吳王，勸諫夫差不要接納西施，夫差不聽，於是伍子胥伏劍自殺，預言越國會吞併吳國），認為外在的事情沒有必然性（必然性是指專一和確定性），這實際上是拘泥於名相而損害了德行，失去了中庸之道。這不是說做了好事反而招來禍患。從前，偉大的菩薩（指釋迦牟尼佛）坐在菩提樹下與天魔作戰，這是業力所致（如來在菩提樹下成道，破除了四種魔障，即天魔、蘊魔、煩惱魔、死魔）。過去佛處在巖洞中，洗腳時流出血，這也是業力所致。過去佛在濱州吃馬麥，這也是業力所致。所以說，如果從現在的果報來看，善行會酬報過去的業力，業力怎麼會消滅呢？《禮記》中說，子夏死了兒子，哭瞎了眼睛（自己哭瞎了眼睛）。曾子去弔唁他，說：『我聽說朋友死了眼睛，我就哭他。』曾子哭了，子夏也哭著說：『天啊，我有什麼罪過啊？』曾子生氣地說：『商（子夏的名），你為什麼說自己沒有罪過呢？我與你一起在洙水和泗水之間侍奉老師（孔子），退休后在西河（華陰一帶）養老，讓西河的人懷疑你就是老師，這是你的第一條罪過。你死了親人，卻沒有讓百姓聽到你的孝名，這是你的第二條罪過。你死了兒子，哭瞎了眼睛，這是你的第三條罪過（一是不像老師，二是對親人恩情淡薄，三是對兒子過於看重，這些都是罪過）。』怎麼能說自己沒有罪過呢？像曾子這樣的人，才可以說是見到了天地之心，知道了禍福的萌芽啊。石駘仲去世了（衛國大夫石碏的後代），沒有嫡子，有
【English Translation】 English version That which can be reached, that which thoughts traverse, giving rise to beneficial ideas, and sincerely believing that it brings grace, reflecting on one's sins and correcting one's faults (which is so-called repentance), is then considered blessed. Therefore, the growth and change of the five grains are not easy, and so is the cultivation of good deeds; one will not fail to receive the corresponding reward. Zhongni (Confucius) and Zhuang Zhou (Zhuangzi) said that Boyi and Shuqi starved to death because of righteousness (Boyi and Shuqi, the two sons of the ruler of Guzhu in Liaodong, yielded the throne to each other after their father's death and submitted to the Zhou dynasty. Hearing that King Wu was attacking King Zhou, they stopped King Wu's horse to advise him, but King Wu did not listen, so they went into seclusion in Shouyang Mountain, refusing to eat the grain of Zhou, and eventually starved to death), Weisheng was drowned because he kept his promise (Weisheng made an appointment with a woman under a bridge, but the woman did not come, and the river flooded. Weisheng, fearing to break his promise, did not leave and was eventually drowned), and Wu Zixu was given a sword to commit suicide because of loyalty (Wu Yuan, styled Zixu, assisted the King of Wu, advising Fucha not to accept Xishi, but Fucha did not listen, so Wu Zixu committed suicide with a sword, predicting that the state of Yue would annex the state of Wu), believing that external matters have no certainty (certainty refers to exclusivity and definiteness), this is actually clinging to names and harming virtue, losing the middle way. This is not to say that doing good deeds brings misfortune. In the past, the great Bodhisattva (referring to Shakyamuni Buddha) sat under the Bodhi tree and fought the heavenly demons, which was due to karma (the Tathagata attained enlightenment under the Bodhi tree, breaking through the four demons, namely the heavenly demon, the skandha demon, the affliction demon, and the death demon). In the past, the Buddha was in a cave, and blood flowed from his feet when he washed them, which was also due to karma. In the past, the Buddha ate horse barley in Binzhou, which was also due to karma. Therefore, if we look at the present retribution, good deeds will reward past karma, how can karma be eliminated? The Book of Rites says that Zixia lost his son and cried until he lost his sight (cried himself blind). Zengzi went to mourn him, saying, 'I heard that a friend lost his sight, and I mourn him.' Zengzi cried, and Zixia also cried, saying, 'Heaven, what sin have I committed?' Zengzi angrily said, 'Shang (Zixia's name), why do you say you have no sin? I served the teacher (Confucius) with you between the Zhu and Si rivers, and retired to spend my old age in the west of the river (the area of Huayin), causing the people of the west of the river to suspect that you are the teacher, this is your first sin. You lost your relatives, but you did not let the people hear of your filial piety, this is your second sin. You lost your son and cried until you lost your sight, this is your third sin (one is not like the teacher, two is that the affection for relatives is weak, and three is that you value your son too much, these are all sins).' How can you say that you have no sin? People like Zengzi can be said to have seen the heart of heaven and earth and know the sprouts of good fortune and misfortune. Shi Tai Zhong died (a minister of the state of Wei, a descendant of Shi Que), and had no legitimate son, but had
庶子六人。卜所以為後者(吉者從之)沐浴佩王則兆(齊潔求吉兆也)五人沐浴佩玉。石祁子曰。孰有執親之喪。而沐浴佩玉者乎。不沐浴佩玉(心王且知禮)石祁子兆衛人。以龜為有知也。是知業理冥奧。儒辨此世。釋通三世。一張一弛範圍天下備矣。而經亦云誤殺誤報。嘗有山間比丘。誤蹈一蟻。蟻死為野豕觸石而崩。比丘亦誤死於是也。而世有色雖仁而行違。言雖澤而心诐(诐險也。所謂色厲而內荏言偽而辯也)炫聲名冒祿利。知善且蔽。忌惡而黨。舍人急己。輔高弱下。力行僭賢。畏罪矯容。滅裂行其事。恢張希其報。都不見其功過相磨恩害相補。上智審諸己。中智求諸人。下智昏昏然。皆謂其損益自然也。夫李廣不封侯(李廣。隴西人。號漢飛將軍。善射手不虛發。嘗射石虎。應弦沒羽。戰蕃殺戮至甚。以此竟不封侯)白起死杜卸(白起。秦將。善野戰坑。趙降卒四十萬。竟死於杜卸驛也)虞詡相朝歌(漢虞經善斷獄。詡即其後也。詡奏帝以雍州三郡為屯田省也。竟不得其死)雖保節忠主。而皆要功害物。故將死之日方始省其前過者也。
住持行第十四(泥龕塑像佛寶也。黃卷赤軸法寶。圓頂方袍僧寶。此乃住持之道也)
簠簋俎豆(皆宗廟祭器也)制度文章。為禮之器。升降上下。周旋褐襲
(褐裘上服也。禮云。襲所不人公門上必加褐狐白裘錦衣以褐之是也)為禮之文。鐘鼓管磬(鐘金鼓革管竹磬石也)羽籥干鏚(羽翟牌也。籥如笛而三孔。此文舞之禮也。干楯也。戚玉戚鉞斧也。此武舞之禮也)為樂之器。屈伸俯仰。綴兆舒疾。為樂之文。置茲則禮樂廢矣。繕寫繢刻。香臺法幾。為道德之器。髡袒拜繞。禪講齋戒。為道之文。弛茲則道德微矣(弛廢也。微匿也)音佛升忉利三月(佛生七日。摩耶生忉利天。佛往過夏為母說法也)優陀延王(南海王也)懷不歸之詠。目連以三十二匠往瞻相好。刻紫檀為像。王洎國人若與神對。像設之興。自此始也。佛初成道。居樹王下。賈人奉食(佛初成道。帝履富婆長者。將五百乘車賈販至山下。風雨甚。山神告之。如來成道。可往供養。遂至山也)請示作福。大聖授以發爪。令歸國起塔。塔廟之興。自此始也。成道逾年。化力風行。降象頭山。入王舍大城(此云上第。瓶沙所統)瓶沙王率統內官士庶。御于郊野。因以迦蘭陀竹園為佛寶舍(迦蘭陀。此云好聲鳥。昔有王出獵樹下睡。有大蛇出自樹。將螫彼王。此鳥悲鳴以覺王。因舍此園。令鳥居止。今王舍以建寺也。有云。迦蘭是鼠非也)佛敕為僧居。伽藍之興。自此始也。正法有二。謂教與證。教資持說。證在修
【現代漢語翻譯】 現代漢語譯本 『褐』（粗布衣，禮記中記載，『參加不進入公門的禮儀，上面必須加穿褐色狐白裘錦衣，用褐色的』就是指這個）是禮儀的文飾；鐘、鼓、管、磬（鐘是金屬樂器，鼓是皮革樂器，管是竹製樂器，磬是石製樂器）羽、籥、干、戚（羽是雉尾裝飾的牌，籥像笛子有三個孔，這些是文舞的禮儀；干是盾牌，戚是玉製的斧頭，這些是武舞的禮儀）是音樂的器具；屈身、伸展、俯視、仰視，排列節奏舒緩或急促，是音樂的文飾。如果設定這些，那麼禮樂就會荒廢。 繕寫、繪畫、雕刻，香臺、法座，是道德的器具；剃髮、袒露身體、拜謁繞行，禪定、講經、齋戒，是修道的文飾。如果廢棄這些，那麼道德就會衰微（廢棄，衰落隱匿）。 音佛升忉利天三個月（佛陀出生七天後，摩耶夫人升到忉利天。佛陀前往忉利天過夏，為母親說法）。優陀延王（南海的國王）心懷不能歸來的悲傷。目連用三十二個工匠前往瞻仰佛陀的相好，用紫檀木雕刻佛像。國王和國內的人民都像面對神一樣對待佛像。佛像的興起，從此開始。 佛陀剛成道時，住在菩提樹下。商人供奉食物（佛陀剛成道時，帝履富婆長者帶領五百輛車隊的商人到山下做買賣，遇到風雨。山神告訴他，如來已經成道，可以前去供養。於是到達佛陀所在的地方）。請求佛陀指示如何作福。大聖將頭髮和指甲授予他們，讓他們回國建造佛塔。佛塔的興起，從此開始。 成道一年多后，教化力量廣為流傳。佛陀降伏象頭山，進入王舍大城（這裡稱為上第，是瓶沙王所統治的地方）。瓶沙王率領所有官員和百姓，在郊外迎接佛陀，於是將迦蘭陀竹園作為佛陀的寶舍（迦蘭陀，這裡的意思是好聲鳥。過去有國王在樹下睡覺，一條大蛇從樹中出來，想要咬他，這種鳥悲鳴以喚醒國王。因此國王捨棄這個園林，讓鳥居住。現在國王捨棄這個園林，讓鳥居住。現在王舍城用它來建造寺廟。有人說，迦蘭是老鼠，並非鳥）。佛陀敕令將此地作為僧人居住的地方。伽藍的興起，從此開始。 正法有兩種，即教和證。教依靠保持和宣說，證在於修行。
【English Translation】 English version 'He' (coarse cloth garment; the 'Book of Rites' states, 'For ceremonies not involving entering the public gate, one must add a brown fox fur coat over brocade clothing, using brown') is the adornment of ritual; bells, drums, pipes, and chimes (bells are metal instruments, drums are leather instruments, pipes are bamboo instruments, chimes are stone instruments), feathers, flutes, shields, and axes (feathers are pheasant tail decorations on shields, flutes are like three-holed flutes, these are the rituals of civil dance; shields are shields, axes are jade axes, these are the rituals of military dance) are the instruments of music; bending, stretching, bowing, and looking up, arranging rhythms slow or fast, are the adornments of music. If these are set aside, then ritual and music will be abandoned. Copying, painting, carving, incense stands, Dharma seats, are the instruments of morality; shaving the head, baring the body, bowing and circumambulating, meditation, lecturing, fasting, are the adornments of the path. If these are abandoned, then morality will decline (abandoned, decline and hide). The Buddha ascended to Trayastrimsa Heaven for three months (seven days after the Buddha's birth, Maya ascended to Trayastrimsa Heaven. The Buddha went to Trayastrimsa Heaven to spend the summer, teaching the Dharma to his mother). King Udayana (king of the Southern Sea) harbored the sorrow of not being able to return. Maudgalyayana went with thirty-two artisans to behold the Buddha's auspicious marks, carving an image of the Buddha from sandalwood. The king and the people of the country treated the image as if it were a god. The rise of images began from this. When the Buddha first attained enlightenment, he resided under the Bodhi tree. Merchants offered food (when the Buddha first attained enlightenment, the elder Trapusa and Bhallika led a caravan of five hundred carts to trade at the foot of the mountain, encountering wind and rain. The mountain god told them that the Tathagata had attained enlightenment and could be offered food. Thus, they arrived at the place where the Buddha was). They requested the Buddha to instruct them on how to make merit. The Great Sage gave them hair and nail clippings, instructing them to return to their country and build a stupa. The rise of stupas began from this. More than a year after enlightenment, the power of transformation spread widely. The Buddha subdued Elephant Head Mountain and entered the great city of Rajagriha (here called 'Upper Rank', ruled by King Bimbisara). King Bimbisara led all officials and commoners to greet the Buddha in the suburbs, and thus designated the Kalanda Bamboo Grove as the Buddha's precious abode (Kalanda, here meaning 'good-sounding bird'. In the past, a king was sleeping under a tree when a large snake came out of the tree, intending to bite him. This bird cried out to awaken the king. Therefore, the king abandoned this garden, allowing the bird to reside there. Now, Rajagriha uses it to build temples. Some say that Kalanda is a rat, not a bird). The Buddha ordered that this place be used as a residence for monks. The rise of monasteries began from this. There are two aspects of the True Dharma: teaching and realization. Teaching relies on upholding and expounding, while realization lies in practice.
行。不持則真文闕矣。不說則至理擁矣。不修則聖嗣絕矣。故世親云。法無久近。隨三人住世(經師律師論師三人。又持說證三人)人在法在。人亡法亡也。或謂正像千年。末法十倍之。此但舉其大限。示興喪之於天下也。或以大聖云有如法眾說戒則我法住矣。由律師持律。故佛法住壽五千年(戒經云。若不持禁戒。如所應布薩。喻如日。沒時。世界皆暗瞑)此乃舉益以彰勸也。故經律論為住持之教本。僧財食為住持之功烈。務教而法眾盛矣。宣功而金界治矣。故使至道淳懿凝味不散。如大羹之在鼎(祭宗廟之羹也。不致五味。故左傳云。大羹不致)靈神降祉。此住持之法度也。天三學孔揚德輶鴻毛(孔甚也。輶輕也。言所習光華。若鴻毛之輕舉也)人思服道善。故能久欲使真風玄緒取陵夷于天下。又不可得也。西域知事僧揔曰。羯磨陀那此方為維那。亦以悅眾呼之也。彼國克艱于厥位。先聖徴賢。則仁人次之(維那者掌事僧。西國求之甚難。多以賢人為之。其次以仁人次之也)而中國之聖。不顯于聖。惟德惟行。求諸己乎。于無恒者輕諾者。諒則有闕(若用不恒輕易之徒信為闕。則罔有始終也)既虞覆餗(餗糝也)亦果敗類。故與夫無良為任。使下民化之。寧為聚盜之藪也(主掌僧田。非其才器。惟貪貨賄。不務修
葺。若任官非其人州縣不治。寧居冠盜之藪不甚此也)佛在世。飲光統眾于靈山。身子蒞事于竹林。淚沓婆摩羅年十六得阿羅漢。其後念身不牢固。請知僧務。大聖憫其誠愿(願謹愿也)命僧差之。既勤于職于衣食。乃孜孜不暇給。先物后已。率吁玄侶(吁和也。玄侶僧也)流聞暢乎八方。皇覺懿乃嘉績。贊曰。我弟子為僧知房舍臥具差次請食。沓婆摩羅為第一也。罽賓有長老達磨多羅。手爨于僧廚。客比丘二人。自遠欲展勤。初不識之。就前問曰。大聖尊德。今止何處。達磨指云。在彼最上房住。二比丘如其言將往。而達磨遽以神力先複本坐。比丘后至。默識是前所見者。接足致敬已。問曰。大德名滿閻浮。胡為躬燀薪蒸(燀燒也。大曰薪。小曰蒸)任茲廝役耶。達磨喟然曰(喟然嘆息也)汝既有問。吾則何隱。吾所念累劫受生死苦。險難長遠。洎五百世為狗。惟飽兩食。況余惡道。若使吾頭可燃者。吾並燃之。矧茲燃火。及余支乎。中夏姚秦世。棄俗者十室而半。羅什入關。學徒籯糧(籯籠屬)不遠千里而至者三千。因立道䂮為僧正。慧遠為悅眾(維那也)法欽慧斌掌僧錄(主簿書。若今僧判也)給車輿吏人。僧正祑同侍中。余別有差。震旦有僧官。自秦始也。魏世立監福曹又改為昭玄司。備有官屬。以斷僧務。
【現代漢語翻譯】 現代漢語譯本 如果任命的官員不稱職，那麼州縣就治理不好。寧可居住在盜賊聚集的地方，情況也不至於比這更糟糕。)佛陀在世時，飲光迦葉（Kashyapa，佛的大弟子之一）在靈鷲山統領大眾，舍利弗（Sariputta，佛的大弟子之一）在竹林精舍處理事務。淚沓婆摩羅（Tabba-Mallaputta）十六歲時證得阿羅漢果。之後，他考慮到身體的無常，請求管理僧團事務。偉大的佛陀憐憫他真誠的願望，命令僧團委派他。他既勤奮于職守，又操勞于衣食，總是孜孜不倦，先人後己，帶領僧眾和睦相處，聲名遠播四方。皇覺（指佛陀）讚美他的美好功績，說：『我的弟子中，在僧房舍臥具的安排和齋飯的分配方面，沓婆摩羅是第一。』 在罽賓（Kashmir）有一位長老達磨多羅（Dharmatrata），親自在僧團廚房做飯。有兩位遠道而來的比丘，想要幫忙，起初並不認識他。他們上前問道：『偉大的聖者在哪裡？現在住在哪裡？』達磨多羅指著說：『住在那裡最上面的房間里。』兩位比丘按照他說的去尋找，而達磨多羅立即以神通力回到原來的座位。比丘們後來才到，默默地認出他就是先前見到的人。他們行接足禮后，問道：『大德您的名聲傳遍閻浮提（Jambudvipa，指我們所居住的世界），為何要親自燒火做飯，做這些僕役的事情呢？』達磨多羅嘆息著說：『你們既然問了，我就沒有什麼可隱瞞的。我所想到的是，累劫以來遭受生死之苦，險難漫長。甚至有五百世轉生為狗，僅僅爲了吃飽兩頓飯。更何況其他的惡道呢？如果我的頭可以燃燒，我也會燃燒它，更何況是燒火，以及其他的勞作呢？』 在中原地區的姚秦時期，捨棄世俗的人十戶人家就有一半。鳩摩羅什（Kumarajiva）進入關中，前來求學的僧人帶著糧食，不遠千里而來的有三千人。因此設立道䂮為僧正。慧遠擔任悅眾（維那），法欽和慧斌掌管僧錄（相當於主簿書，如同現在的僧判）。配備車馬和吏人。僧正的待遇等同於侍中，其餘的人另有差遣。震旦（中國）有僧官，從秦朝開始。魏朝設立監福曹，後來改為昭玄司，配備有官員，用來處理僧團事務。
【English Translation】 English version If officials are appointed unwisely, the state and counties will not be well governed. It would be better to live in a den of bandits than to have such a situation.) When the Buddha was alive, Kashyapa (one of the Buddha's chief disciples) led the assembly at Vulture Peak, and Sariputta (one of the Buddha's chief disciples) managed affairs at the Bamboo Grove Monastery. Tabba-Mallaputta, at the age of sixteen, attained the state of Arhat. Later, considering the impermanence of the body, he requested to manage the affairs of the Sangha (monastic community). The Greatly Enlightened One, compassionate towards his sincere wish, ordered the Sangha to appoint him. He was diligent in his duties and concerned about food and clothing, always working tirelessly, putting others before himself, and leading the Sangha in harmony, his reputation spreading far and wide. The Awakened One (referring to the Buddha) praised his excellent achievements, saying, 'Among my disciples, Tabba-Mallaputta is the foremost in arranging monastic residences, bedding, and distributing meals.' In Kashmir, there was an elder named Dharmatrata, who personally cooked in the Sangha's kitchen. Two visiting Bhikkhus (monks), who had come from afar and wanted to help, did not initially recognize him. They approached him and asked, 'Where is the Great Sage? Where does he reside now?' Dharmatrata pointed and said, 'He lives in the uppermost room over there.' The two Bhikkhus went as he directed, but Dharmatrata immediately used his supernatural powers to return to his original seat. The Bhikkhus arrived later and silently recognized him as the one they had seen earlier. After paying their respects, they asked, 'Venerable Sir, your fame fills Jambudvipa (the world we live in), why do you personally burn firewood and cook, performing these menial tasks?' Dharmatrata sighed and said, 'Since you have asked, I have nothing to hide. What I contemplate is the suffering of birth and death endured over countless kalpas (eons), the dangers and vastness of it. Even for five hundred lifetimes, I was reborn as a dog, merely to fill my stomach with two meals. What more can be said of the evil realms? If my head could be burned, I would burn it, let alone burning firewood and performing other tasks?' During the Yao Qin period in Central China, half of the households had members who renounced the world. Kumarajiva entered Guanzhong, and three thousand monks came from afar with provisions to study with him. Therefore, Daoan was appointed as Sangharaja (head of the Sangha). Huiyuan served as the monastic proctor (Vina), and Faqin and Huibin were in charge of the Sangha records (similar to a registrar). Carriages and officials were provided. The Sangharaja's treatment was equivalent to that of a court attendant, and others had separate assignments. China had monastic officials since the Qin Dynasty. During the Wei Dynasty, the Jianfu Cao (Office of Monastic Affairs) was established, later renamed the Zhaoxuan Si (Bureau of Buddhist Affairs), equipped with officials to manage the affairs of the Sangha.
周齊革為崇玄署(北齊。後周。若功德司也)東魏高齊尚其統。宋齊梁陳尚其正。而復寺三官(若今三綱)屬其統正焉。隋革周命。弘法尤盛。天下三藏。分置十統。今國家罷統立兩錄。而司于京邑(僧錄掌京城。外州別立僧正)其三綱特以德望求人也。藍摩國塔。昔與諸國分舍利而營之。歲久地荒。惟野象銜芳薦實。以牙除䕌。以鼻拚灑。而有遊方沙門。感其事。遂反戒為策勤。諦葺舊址。總眾役於厥躬也(反戒舍戒也。策勤沙彌。何為然以有戒則掘地圻樹露地燃火皆為破戒。故不可作興葺之事也)晉道敬王右軍之曾孫。棲若耶山立懸溜精舍。反戒如藍摩之事焉。故仁人為善。天下同矣。不仁為不善。亦天下同矣(吉人為善。惟日不足。兇人為不善。亦惟日不足)崔慧元營寺于武陵。既歿。武當山下有見者。神色甚暢。寄語于寺僧曰。勿令寺業有廢。自是空中依時有磬聲也(今蜀之邛州霧中山。及彭州金閣寺。空中皆有讚唄磬聲等)廣州法獻創寺于藏微山。有二童子攜手來。歌曰。藏微有道德。歡樂方未央(未央秦宮)歌訖忽然不見之也。夫神以誠感。道由神助。匪誠何德。匪神何怙。故禎應之所翔。宜勵乎未翔者耳。齊周顒于鐘山雷次宗舊館立草堂寺。或謂之山茨。求慧約為寺任。約以邑居雖近而蕭條物外冥賞素
【現代漢語翻譯】 現代漢語譯本： 周齊革新了崇玄署（北齊、後周時設定，類似於功德司），東魏、北齊沿用其管理體系，而南朝的宋、齊、梁、陳則沿用其職能。寺院的三官（類似於現在的三綱）隸屬於崇玄署的統轄和管理。隋朝推翻了北周的統治，弘揚佛法尤其興盛。全國的三藏法師，分設十個統領。現在國家廢除了統領制度，設立了僧錄和僧正兩個職位，僧錄負責管理京城的僧侶事務（外州的僧侶事務則由僧正負責）。而三綱的選拔，特別注重德行和聲望。
藍摩國的佛塔，過去曾與各國共同分配佛舍利並建造。時間久遠，土地荒蕪，只有野象用鼻子銜來芬芳的花草，用牙齒清除雜草，用鼻子灑水。有一位雲遊的沙門，被這件事感動，於是捨棄了戒律，轉而努力修復舊址，親自承擔所有的勞役。（『反戒』就是捨棄戒律的意思。『策勤』指沙彌。為什麼這樣做呢？因為如果受了戒，那麼挖掘土地、砍伐樹木、在露天點火等行為都會破戒，所以不能從事興建修復的事情。）
晉朝的道敬，是王右軍（王羲之）的曾孫。他在若耶山建造了懸溜精舍。他捨棄戒律的做法，和藍摩國的事情一樣。所以，仁人行善，天下都是一樣的；不仁的人作惡，天下也是一樣的。（善良的人行善，總覺得時間不夠；兇惡的人作惡，也總覺得時間不夠。）
崔慧元在武陵建造寺廟。他去世后，有人在武當山下見到他，神色非常愉快，並託人帶話給寺廟的僧人說：『不要讓寺廟的事務荒廢。』從此以後，空中經常會傳來磬的聲音。（現在四川的邛州霧中山，以及彭州金閣寺，空中都會傳來讚唄和磬的聲音等。）
廣州的法獻在藏微山建立寺廟。有兩個童子手牽著手來，唱道：『藏微有道德，歡樂還沒有結束。』（『未央』指秦朝的宮殿。）唱完歌后，忽然就不見了。神靈會被真誠所感動，道業會得到神靈的幫助。如果沒有真誠，哪裡來的德行？如果沒有神靈，依靠什麼呢？所以，吉祥的徵兆所降臨的地方，應該勉勵那些還沒有得到徵兆的人。
【English Translation】 English version: The Zhou and Qi dynasties reformed the Chongxuan Office (established during the Northern Qi and Later Zhou dynasties, similar to the Merit and Virtue Office). The Eastern Wei and Northern Qi dynasties continued its administrative system, while the Southern dynasties of Song, Qi, Liang, and Chen continued its functions. The Three Officials (similar to the current Three Chief Monastics) of the monasteries were subordinate to the Chongxuan Office's jurisdiction and management. The Sui dynasty overthrew the rule of the Northern Zhou dynasty, and the propagation of Buddhism flourished especially. The Tripitaka masters of the whole country were divided into ten leaders. Now the state has abolished the leadership system and established the positions of Senglu (Monk Registrar) and Sengzheng (Monk Overseer). The Senglu is responsible for managing the monastic affairs of the capital (while the Sengzheng is responsible for the monastic affairs of the outer prefectures). The selection of the Three Chief Monastics especially emphasizes virtue and reputation.
The stupa of the Lamba Kingdom was once built jointly with various countries to distribute the Buddha's relics. Over time, the land became desolate, and only wild elephants brought fragrant flowers and grasses with their trunks, cleared weeds with their tusks, and sprinkled water with their trunks. A wandering Shramana (monk) was moved by this and abandoned his precepts, instead striving to repair the old site, personally undertaking all the labor. ('Abandoning the precepts' means giving up the precepts. 'Striving diligently' refers to a Shramanera (novice monk). Why do this? Because if one has taken the precepts, then actions such as digging the ground, cutting down trees, and lighting fires in the open would all violate the precepts, so one cannot engage in construction and repair.)
Daojing of the Jin dynasty was the great-grandson of Wang Youjun (Wang Xizhi). He built the Xuangliu Vihara (Hanging Stream Retreat) on Mount Ruoye. His practice of abandoning the precepts was the same as the affair in the Lamba Kingdom. Therefore, the benevolent doing good is the same throughout the world; the unbenevolent doing evil is also the same throughout the world. (Good people doing good, only feel that time is not enough; evil people doing evil, also only feel that time is not enough.)
Cui Huiyuan built a temple in Wuling. After his death, someone saw him at the foot of Mount Wudang, with a very happy expression, and asked someone to tell the monks in the temple: 'Do not let the affairs of the temple be neglected.' From then on, the sound of the chime would often be heard in the air. (Now, on Mount Wuzhong in Qiongzhou, Sichuan, and in the Jingezhi Temple in Pengzhou, the sounds of praise and chimes can be heard in the air, etc.)
Faxian of Guangzhou founded a temple on Mount Cangwei. Two children came hand in hand and sang: 'Cangwei has virtue, joy has not yet ended.' ('Weiyang' refers to the palace of the Qin dynasty.) After singing, they suddenly disappeared. Spirits are moved by sincerity, and the path of enlightenment is aided by spirits. Without sincerity, where does virtue come from? Without spirits, what do we rely on? Therefore, the places where auspicious signs descend should encourage those who have not yet received the signs.
誠。便有終焉之託。颙嘆曰。山茨約主。清虛滿世。梁武造光宅寺。詔法雲為寺主。創立僧制。雅有後范。云之有孝德。又以業行承天之休荷國寵光。夫孝者。事歿如事生。思親如不欲生。曾子以事親聞執親之喪。水漿不入口者七日。高柴以思親。泣血三年。未嘗見齒(言泣無聲。如血出也。笑之微故不見齒)云無僧旻之讓。則殆乎不勝喪矣(法雲持母喪。幾至毀滅。僧旻勉之。方進食也)沙彌歲覃思法華。嘗造幽巖。豎石為聽徒。執松枝獨講。故其後首出此經。雖有眾師難能偕也。嘗於一寺散講。感得天花如雪滿空而飄于堂內。罷坐乃去。時有一僧。愿欲齊云。夢神人誡曰。云法師燈明佛時已講此經。宜速措汝意(措置罷也)勿圖非望也。今法門之季人向其意(各趣向己意也)前哲遺列。後生何顧。背德向利。易進難退。恒覘常住。若膏腴則賂求其司(覘竊視也。用財求主務也)既得之握彼公符暢乎有位。遂致專蒙造次不肅僧命。紊六和之秩。夷九仞之功。洎儲廩空虛。田蕪已綠(此明將常住寺務句當翻致破。使莊田荒廢。便則謀求退免也)或則謀老。或則辭疾。府寺曾不察其殿最。省其奸直(漢書音義云。上功曰最。下功曰殿。奸邪也。直正也)遽則遂其背就。致使狡夫得計甚矣。且彼之菆爾也(菆爾小輩也)處
俗猶俟乎人治。豈服緇則能為物致治乎。但府寺始以貨選。而彼負罪亦終以貨免。或眾所不蔽。稱其罪以告。而訊獄者。且頗反陷於告者于理也(蔽蓋也。頗偏也。初求主持。以財而求之。及侵使后。以財而求免。或為僧訟之於官。官亦以情幸反加罪于告者。此皆公中長惡然也)嘗未諭于府邑。既籍其田業列為庭旅(諭曉也。籍借也。古十一而稅。民耕十畝之田。公借其力耕一畝為貢賦庭。實旅百則進貢也)或以方外期之。或以飛行視之(公府顧僧侶。或謂方外出俗之士。或謂神仙高士相顧也。則宜選賢任能也)致於政化之外。莫有選賢勸能。俾其維葺(蓋以公府以物外之人而不治之也)是使福門隕墜人神太息。得非有土而漏其威惠耶。庶緇之獄繩乎公府。眾首罪也(眾僧有罪。令公府正之。是僧之罪也)眾首務理豪勢沮之。俗官之罪也(僧田無故。為公家侵撓。官人過也)有二罪而不討亂何有止焉。或有假釋氏之官籍。規僧田之法蔭。勞務所及。雀躍掉頭。以為寧居逸體(或主持院舍。或管領莊田。減刻眾僧。侵損常住。結托州縣。依附形勢。峻設堤防。使論訟者莫得其勝。然後嚴潔鞍乘。華麗僮僕。雀躍掉頭。深為得意也)得志遂性。其在我而已。寺有損益。不驅不馳。寺有貨植。不躬不親。寺有鐘磬。不孝不擊
【現代漢語翻譯】 現代漢語譯本： 世俗之人尚且還在期待人來治理。難道穿上僧袍就能使事物得到治理嗎？只是現在的官府寺廟，一開始是通過錢財來選拔僧人，而那些犯了罪的人，最終也是通過錢財來免罪。有時，有些事情是衆所周知的，無法掩蓋的，有人把僧人的罪行告發出來，但是審理案件的官員，卻往往反而把告發的人定罪，這是不合情理的。（『蔽』是掩蓋的意思，『頗』是偏袒的意思。一開始想找人主持寺廟，是用錢財來求得；等到侵佔寺廟財產之後，也是用錢財來求得免罪。或者有人為僧人打官司，官府也往往因為僧人的關係，反而把告發的人定罪。這些都是官府中助長邪惡的現象。）我曾經不明白，為什麼官府一旦把僧人的田產登記在冊，就將他們列為『庭旅』（『諭』是曉得的意思，『籍』是借的意思。古代實行十一稅制，百姓耕種十畝田地，官府借用他們的勞力耕種一畝田地作為貢賦，稱為『庭』。如果進貢的實物達到一百，就進貢），或者把他們看作是方外之人，或者把他們看作是能夠飛昇的神仙。（官府看待僧侶，或者認為他們是方外之人，不理世俗之事；或者認為他們是神仙高士，另眼相看。那麼就應該選拔賢能之人來任用。）把他們置於政治教化之外，沒有人去選拔賢能，勸勉有才能的人，讓他們去維護修繕寺廟。（大概是因為官府把僧人看作是物外之人，所以不去管理他們。）這使得佛門衰敗，人神嘆息。難道不是因為擁有土地，卻不能施行恩惠嗎？希望僧人的罪行能夠受到官府的懲處，懲罰那些為首作惡的人（眾僧有罪，令公府正之，是僧之罪也）。如果眾人一心想要匡扶正義，卻被豪強勢力所阻止，那就是俗官的罪過了（僧田無故，為公家侵撓，官人過也）。如果這兩種罪惡都不能得到懲處，那麼混亂怎麼能夠停止呢？或者有些人假借釋迦牟尼的官職名義，制定侵吞僧田的法律，利用職權所能達到的地方，得意洋洋，自以為能夠安逸地享受生活（或主持院舍，或管領莊田，減刻眾僧，侵損常住，結托州縣，依附形勢，峻設堤防，使論訟者莫得其勝，然後嚴潔鞍乘，華麗僮僕，雀躍掉頭，深為得意也）。他們得志之後就放縱自己的慾望，認為一切都由自己說了算。寺廟的損益，他們不聞不問；寺廟的財產，他們不親自管理；寺廟的鐘磬，他們不孝順，也不敲擊。
【English Translation】 English version: The common people still await governance by men. Can donning monastic robes truly bring order to things? However, the government offices and temples now select monks based on wealth, and those who commit crimes ultimately evade punishment through wealth as well. Sometimes, matters are widely known and cannot be concealed. When someone reports a monk's wrongdoing, the official handling the case often unjustly incriminates the reporter instead, which is unreasonable. ('Bì' means to conceal, 'pō' means to be partial.) Initially, seeking someone to manage the temple was done through monetary means; after encroaching on temple property, evading punishment was also done through monetary means. Or, when someone brings a lawsuit against a monk, the government often sides with the monk and unjustly punishes the reporter. These are all instances of officials fostering evil. I once did not understand why, once the government registers a monk's land, they are listed as 'tíng lǚ' ('yù' means to understand, 'jí' means to borrow. In ancient times, the eleven-tax system was implemented, where the people cultivated ten acres of land, and the government borrowed their labor to cultivate one acre as tribute, called 'tíng'. If the tribute reached one hundred, it was presented). Or they are regarded as beings beyond the mundane world, or as immortals capable of ascension. (The government views monks as either beings outside the mundane world, detached from worldly affairs, or as immortal sages, treating them with special regard. Then, virtuous and capable individuals should be selected for appointment.) They are placed outside the realm of political education, and no one selects the virtuous or encourages the capable to maintain and repair the temples. (Perhaps because the government views monks as beings beyond worldly matters, they do not manage them.) This causes the decline of Buddhism, and both humans and deities sigh. Is it not because they possess land but fail to bestow benevolence? It is hoped that monks' crimes can be punished by the government, and those who lead the wrongdoing are punished (If monks commit crimes, let the government punish them, that is the monks' crime). If the people are determined to uphold justice but are obstructed by powerful forces, that is the crime of secular officials (If monks' land is encroached upon by the government for no reason, that is the officials' fault). If these two crimes cannot be punished, how can chaos be stopped? Or some people falsely use the title of Śākyamuni's official position, create laws to seize monks' land, and take advantage of their authority to enjoy a comfortable life (Or preside over monasteries, or manage estates, reduce the monks' share, encroach on permanent property, collude with local officials, rely on powerful figures, build high defenses, so that those who bring lawsuits cannot win, and then have clean saddles and luxurious servants, jumping for joy and feeling very proud). After achieving their goals, they indulge their desires, believing that everything is up to them. They are indifferent to the gains and losses of the temple; they do not personally manage the temple's property; they are not filial to the temple's bells and drums, nor do they strike them.
。寺有庭戶。不掃不灑。于財與難。但茍而已矣(但茍且而已)此乃法族之懸疣。人流之駢指也(五指更生一指。謂之駢指。無用也。今以此喻之也)夫出家者。務以行其法而為形容。不以謀其利而為形容。故能隨時高下。所在益物。如南薰而和萬品。如蒼精之福一方(角宿。曰壽星。亦曰老人星。乃蒼龍之精。見則為福)何但氣遏飄風。力制奔馬。勇於安己。廉于取善耶。故中人慕下浸而成俗(習以成性故也)使匡弘統理者。終鮮其人矣。夫夏殷之末。何至皆誅靡不化為惡也。唐虞之際。何至皆封靡不化為善也(桀紂之民比屋可誅。唐虞之民比屋可封)今大法將墜。吾黨從偷(偷薄也又茍且也)靡不化為不肖耳。其或方將就夫教源刬鑿其弊。疏流導波。造舟為梁(造舟維舟為橋也)復支賈之綱紐(支遁等賈惠遠也)追云約之礎構(法雲惠約之徒也)固亦非今之所尚也。或有業行薄崇器望微彰(若今負一經一論之徒。或吟味蘊識之子等)裒其有利則無所謝于眾務則曰妨道去維持之意驟作辭于飾(必為之辭以求茍免)此乃族庖之折刃。未得良庖之投刃也(莊子族庖初學解牛必折其刃。若良庖目無全牛曰投刃無所損也)君子不器。此器者也(不方圓也)上善若水。此不若水者也。天學道者。先乎行后其守。行礙乃守。守通
【現代漢語翻譯】 現代漢語譯本：寺廟裡有庭院，卻不打掃不灑水，對於財務和災難，只是茍且應付（只是茍且而已）。這真是佛門中的贅疣，人群中的駢指啊（五指之外又多生一指，叫做駢指，沒有用處。現在用這個來比喻）。出家人，應該致力於用修行佛法來作為自己的外在表現，而不是用謀取私利來作為自己的外在表現。所以能夠隨時適應環境，無論在哪裡都能利益眾生，如同南風吹拂使萬物和諧生長，如同蒼精（角宿，又叫壽星，也叫老人星，是蒼龍的精氣，出現就會帶來福氣）庇佑一方。哪裡只是能用氣息阻止狂風，用力量制服奔馬，勇於使自己安定，廉潔地獲取善名呢？所以中等資質的人羨慕下等資質的人，漸漸形成風俗（習慣成自然）。使得匡正弘揚佛法的人，最終很少了。夏朝和殷朝末年，為什麼會到全部被誅殺，沒有一個被教化而變好的地步呢？唐堯和虞舜時代，為什麼會到全部被封賞，沒有一個不被教化而變好的地步呢（夏桀和商紂的百姓，挨著住的都可以被誅殺；唐堯和虞舜的百姓，挨著住的都可以被封賞）？現在大法將要衰落，我們這些僧人也跟著茍且偷安（偷，是輕薄的意思，也是茍且的意思），沒有一個不變成不賢的人啊。或許有人正要從教法的源頭剷除弊端，疏通水流引導波濤，製造船隻作為橋樑（製造船隻，連線船隻作為橋樑），恢復支遁、賈惠遠等人的綱紀法度，追隨法雲、惠約等人的基礎建設，本來也不是現在人們所推崇的。或者有人修行淺薄卻追求高位，德行微弱卻希望名聲顯赫（就像現在那些只懂一經一論的人，或者只是吟詩作賦、略有見識的人），收集對自己有利的東西，對於大眾事務就說妨礙修行，稍微產生一點維持道場的想法就找藉口推辭（必定會找藉口來茍且逃避）。這真是像廚師折斷了刀刃，沒有得到高明廚師那種用刀不見刀刃的境界啊（莊子說，普通廚師剛開始學宰牛，一定會折斷刀刃。如果高明的廚師，眼中沒有完整的牛，用刀的時候感覺不到刀刃的損耗）。君子不應該像器具一樣，只侷限於一個用途，這些人就像器具一樣（不圓融）。最高的善就像水一樣，這些人不像水一樣（不能隨方就圓）。學習天道的人，先實行后堅守，實行有阻礙才堅守，堅守通達了才能繼續前行。 English version: The temple has a courtyard, but it is neither swept nor sprinkled. Regarding finances and disasters, they just muddle through (just being perfunctory). This is truly a wart on the Buddhist community, a superfluous finger among people (an extra finger growing beside the five fingers is called a superfluous finger, which is useless. Now it is used as a metaphor). A monastic should strive to use the practice of Dharma as their outward expression, not use the pursuit of personal gain as their outward expression. Therefore, they can adapt to the environment at any time, and benefit all beings wherever they are, just like the south wind blowing to harmonize all things, just like Cang Jing (the Horn constellation, also called the Longevity Star, also called the Old Man Star, is the essence of the Azure Dragon, and its appearance will bring blessings) protecting one side. How can it only be able to stop the gale with breath, subdue the galloping horse with strength, be brave in making oneself stable, and be honest in obtaining good reputation? Therefore, people of medium quality admire people of lower quality, gradually forming a custom (habit becomes nature). So that those who rectify and promote the Dharma are ultimately few. At the end of the Xia and Yin dynasties, why did it come to the point where all were killed, and none were taught and transformed for the better? In the era of Tang Yao and Yu Shun, why did it come to the point where all were rewarded, and none were not taught and transformed for the better (the people of Xia Jie and Shang Zhou could be killed even if they lived next to each other; the people of Tang Yao and Yu Shun could be rewarded even if they lived next to each other)? Now that the Great Dharma is about to decline, we monks are also following suit and living in ease (stealing means frivolous, and also means perfunctory), and none of us are becoming unworthy. Perhaps some people are about to eradicate the malpractices from the source of the teachings, dredge the water flow to guide the waves, build boats as bridges (build boats and connect boats as bridges), restore the discipline of Zhi Dun and Jia Huiyuan, follow the foundation construction of Fa Yun and Hui Yue, which is originally not what people advocate now. Or some people have shallow practice but pursue high positions, weak virtue but hope for prominent reputation (like those who only know one sutra and one treatise, or those who only chant poems and have some knowledge), collect what is beneficial to themselves, and say that public affairs hinder practice, and make excuses to resign as soon as they have a little idea of maintaining the monastery (they will definitely make excuses to escape perfunctorily). This is like a cook breaking the blade of a knife, not reaching the realm of a master chef who uses the knife without seeing the blade (Zhuangzi said that ordinary cooks will break the blade of the knife when they first learn to slaughter cattle. If a master chef does not have a complete cow in his eyes, he does not feel the loss of the blade when using the knife). A gentleman should not be like a tool, limited to one use, these people are like tools (not well-rounded). The highest good is like water, these people are not like water (cannot adapt to circumstances). Those who study the Dao of Heaven, first practice and then adhere to it, adhere to it only when there are obstacles in practice, and continue to move forward only when adherence is clear.
【English Translation】 The temple has a courtyard, but it is neither swept nor sprinkled. Regarding finances and disasters, they just muddle through (just being perfunctory). This is truly a wart on the Buddhist community, a superfluous finger among people (an extra finger growing beside the five fingers is called a superfluous finger, which is useless. Now it is used as a metaphor). A monastic should strive to use the practice of Dharma as their outward expression, not use the pursuit of personal gain as their outward expression. Therefore, they can adapt to the environment at any time, and benefit all beings wherever they are, just like the south wind blowing to harmonize all things, just like Cang Jing (the Horn constellation, also called the Longevity Star, also called the Old Man Star, is the essence of the Azure Dragon, and its appearance will bring blessings) protecting one side. How can it only be able to stop the gale with breath, subdue the galloping horse with strength, be brave in making oneself stable, and be honest in obtaining good reputation? Therefore, people of medium quality admire people of lower quality, gradually forming a custom (habit becomes nature). So that those who rectify and promote the Dharma are ultimately few. At the end of the Xia and Yin dynasties, why did it come to the point where all were killed, and none were taught and transformed for the better? In the era of Tang Yao and Yu Shun, why did it come to the point where all were rewarded, and none were not taught and transformed for the better (the people of Xia Jie and Shang Zhou could be killed even if they lived next to each other; the people of Tang Yao and Yu Shun could be rewarded even if they lived next to each other)? Now that the Great Dharma is about to decline, we monks are also following suit and living in ease ('stealing' means frivolous, and also means perfunctory), and none of us are becoming unworthy. Perhaps some people are about to eradicate the malpractices from the source of the teachings, dredge the water flow to guide the waves, build boats as bridges (build boats and connect boats as bridges), restore the discipline of Zhi Dun and Jia Huiyuan, follow the foundation construction of Fa Yun and Hui Yue, which is originally not what people advocate now. Or some people have shallow practice but pursue high positions, weak virtue but hope for prominent reputation (like those who only know one sutra and one treatise, or those who only chant poems and have some knowledge), collect what is beneficial to themselves, and say that public affairs hinder practice, and make excuses to resign as soon as they have a little idea of maintaining the monastery (they will definitely make excuses to escape perfunctorily). This is like a cook breaking the blade of a knife, not reaching the realm of a master chef who uses the knife without seeing the blade (Zhuangzi said that ordinary cooks will break the blade of the knife when they first learn to slaughter cattle. If a master chef does not have a complete cow in his eyes, he does not feel the loss of the blade when using the knife). A gentleman should not be like a tool, limited to one use, these people are like tools (not well-rounded). The highest good is like water, these people are not like water (cannot adapt to circumstances). Those who study the Dao of Heaven, first practice and then adhere to it, adhere to it only when there are obstacles in practice, and continue to move forward only when adherence is clear.
則行。當行而守。是謂矯。竊夫庶官為理。知賢授材。省謗申冤(得人則省謗。無滯則申冤)去苛務惠。此六者。濟生民之至矣。而師表法望鎮重方隅。何莫放其徒若是焉。至若結攬賢能。分勞析司。不潤于身。不虐于眾。總百過歸於己。推眾善歸於他。恩先於有功。后施於平民。令行於所親。后及於所疏。心夷愛憎。事均榮丑。泛逸乎若不繫之舟。逍遙乎若遨若游。安得不為道哉。殷大夫周柱史漆園吏(彭祖老子莊子也)皆祿位之士也。在濁若珠投於水。履寵若風過於草。何嘗以外事而汩于道德乎(和其光而同其塵也)昔孔蔑為邑怨乎三失(孔蔑。孔子兄之子也。與子賤俱事孔子。孔子過蔑而問之。汝仕何得何亡。曰未有所得。所亡者三。王事若聾學焉得習。是學不明也。俸祿少饘粥不及親戚。是骨肉益疏也。公事多急。不得弔喪問疾。是朋友之道闕也。有此三失)密子賤為邑喜於三得(密不齊也。孔子往問之。曰。所得者三也。始言之今得而行之。是學益明也。俸祿所供被及親戚。骨肉益親也。雖有公事而兼以弔喪問疾。是朋友信薦也。孔子喟然嘆曰。君子哉若人。魯無君子者。斯焉取斯也)仲尼稱密為君子。非薎之有也。悲夫有累之質。百年人世。在凡籍乎官寺。在聖隸乎仙寺。居官寺者寧辭以人事處之耶。其
【現代漢語翻譯】 現代漢語譯本： 那麼就按照應該做的去做，並且堅守它，這就叫做『矯』（jiǎo，端正）。如果竊取各級官吏的職權來處理政事，瞭解賢才並授予適當的職位，減少誹謗申訴冤屈（得到賢人就能減少誹謗，沒有滯留就能申訴冤屈），去除苛刻的政務施行惠政，這六點，是救濟百姓最重要的。如果作為師表的榜樣，執法的標準，鎮守重要地區的官員，為什麼不讓他們的門徒也這樣做呢？至於能夠結交籠絡賢能的人才，分擔辛勞分析事務，不為自己謀取私利，不虐待百姓，把所有的過錯都歸於自己，把所有的優點都歸於他人，恩惠先施於有功之人，后施於普通百姓，命令先在親近的人中施行，然後才推及到疏遠的人，內心平等對待愛憎，事情公平對待榮辱，飄逸得像一艘沒有繫纜的船，逍遙自在得像在遊玩。怎麼能說這不是合乎道呢？殷朝的大夫、周朝的柱下史、漆園的縣吏（分別是彭祖（Péng Zǔ，傳說中的長壽之人），老子（Lǎo Zǐ，道家創始人），莊子（Zhuāng Zǐ，道家代表人物）），都是有俸祿官位的人。身處污濁的環境卻像珍珠投入水中一樣清澈，身居顯赫的地位卻像風吹過草一樣不留痕跡，何曾因為外在的事務而擾亂自己的道德修養呢（和光同塵，與世無爭）？ 過去孔蔑（Kǒng Miè，孔子的侄子）做邑宰時，人們怨恨他有三方面的缺失（孔蔑是孔子哥哥的兒子，和子賤（Zǐ Jiàn，孔子的學生）一起侍奉孔子。孔子路過孔蔑那裡，問他：『你做官得到了什麼，失去了什麼？』孔蔑說：『沒有什麼得到，失去的有三樣。忙於公務，像聾子一樣，沒有時間學習，這是學業不精明。俸祿太少，不能賙濟親戚，這是骨肉關係疏遠了。公務繁忙緊急，不能去弔唁死者，慰問病人，這是朋友之道缺失了。』有這三方面的缺失），密子賤（Mì Zǐ Jiàn，孔子的學生）做邑宰時，人們高興他有三方面的收穫（密子賤，字不齊。孔子前去問他，他說：『我得到的三樣東西是：開始說過的現在能夠實行，這是學業更加精明了。俸祿的供給能夠賙濟親戚，骨肉關係更加親密了。即使有公務在身，也能抽出時間去弔唁死者，慰問病人，這是朋友之間相互信任推薦。』孔子感嘆地說：『真是君子啊！魯國如果沒有君子，那他從哪裡學來的這些呢？』），仲尼（Zhòng Ní，孔子的名）稱讚密子賤是君子，不是隨便說說的。可悲啊，有牽累的凡人，在這百年人世間，在普通人那裡隸屬於官府，在聖人那裡隸屬於仙寺。在官府任職的人難道可以推辭用人情世故來處理事務嗎？
【English Translation】 English version: Then act according to what should be done, and adhere to it. This is called 'rectification' (jiǎo, to correct). If one usurps the authority of various officials to handle affairs, understands the virtuous and assigns them appropriate positions, reduces slander and redresses grievances (obtaining virtuous people reduces slander, and no delays allow for redressing grievances), removes harsh policies and implements benevolent governance, these six points are of utmost importance in aiding the people. If those who serve as models for teachers, standards for law, and officials guarding important regions do not allow their disciples to do likewise, then what? As for those who can associate with and gather talented individuals, share the burden of labor and analyze affairs, not seeking personal gain, not mistreating the people, attributing all faults to themselves, and attributing all merits to others, bestowing favor upon those who have contributed, and then extending it to the common people, implementing orders first among those who are close, and then extending them to those who are distant, treating love and hate equally in their hearts, and dealing with honor and disgrace fairly in their affairs, drifting freely like an unanchored boat, and leisurely like one who is traveling and playing, how can one say that this is not in accordance with the Dao? The grand master of Yin, the scribe of Zhou, and the official of Qiyuan (respectively, Peng Zu (Péng Zǔ, a legendary figure known for his longevity), Lao Tzu (Lǎo Zǐ, the founder of Taoism), and Zhuang Tzu (Zhuāng Zǐ, a representative figure of Taoism)), were all men of rank and position. Being in a turbid environment, they were as clear as a pearl cast into water; residing in a prominent position, they were like the wind passing over grass, leaving no trace. How could they ever allow external affairs to disturb their moral cultivation (harmonizing their light and assimilating to the dust, being content and not striving with the world)? In the past, when Kong Mie (Kǒng Miè, Confucius' nephew) served as the magistrate of a town, people resented him for three shortcomings (Kong Mie was the son of Confucius' elder brother, and together with Zi Jian (Zǐ Jiàn, a student of Confucius), served Confucius. Confucius passed by Kong Mie's place and asked him, 'What have you gained and lost in your official position?' Kong Mie said, 'I have gained nothing, but I have lost three things. Being busy with official duties, I am like a deaf person, having no time to study, which means my learning is not refined. The salary is too little to provide for my relatives, which means the bonds of kinship are weakened. Official duties are busy and urgent, preventing me from attending funerals and visiting the sick, which means the way of friendship is lacking.' Having these three shortcomings), when Mi Zi Jian (Mì Zǐ Jiàn, a student of Confucius) served as the magistrate of a town, people were pleased with his three gains (Mi Zi Jian, styled Bu Qi. Confucius went to ask him, and he said, 'The three things I have gained are: what I said at the beginning I am now able to put into practice, which means my learning is more refined. The salary I receive is sufficient to provide for my relatives, which means the bonds of kinship are strengthened. Even with official duties, I can still find time to attend funerals and visit the sick, which means friends trust and recommend each other.' Confucius sighed and said, 'Truly a gentleman! If Lu has no gentlemen, then where did he learn these things from?'), Zhong Ni (Zhòng Ní, Confucius' given name) praised Mi Zi Jian as a gentleman, not just casually saying so. Alas, for those burdened mortals, in this hundred-year human world, ordinary people belong to the officialdom, while sages belong to the immortal temples. Can those who hold office in the officialdom refuse to handle affairs with human sentiments and worldly wisdom?
有仙寺。而莫吾能適也(如邛州大邑縣霧中山。有五百羅漢居三學山聖燈。峨眉山普賢菩薩等。又如感通傳。有僧亡名至竹林仙寺等是皆)昔竺曇猷造天臺。赤城圓通往鄴東。石鼓慧寶寓宿巖室(皆仙寺也)莫不有師長有威儀。將欲寄形彼不我留。故人間往往聞絕壁深林鐘聲梵響神燈奇像者。斯可徴也。是以僧居每於說戒。解夏日不得不清嚴法宇。整眾翼翼。儼若在乎聖人之前。入大乘論云。賓頭盧羅睺羅等一十六人大阿羅漢。恭承遺顧。遂行人里(佛滅后。罽賓國勝軍王難提蜜多羅尊者為之舉出十六大阿羅漢也)近世梓潼郡有大長老律師胡氏。亦感通之流也。郡南鄙有靈鷲山。胡領徒而夏安居說戒。夜人數則定。籌數每過。眾莫識其然(僧每以十五日夜及月盡夜。令一人誦戒經必行籌。先數僧有幾人。沙彌幾人。令知籌數多少)夏既末有二三胡沙門。出山至路隅與穡人揮手相別。律師聞而奔走。其徒四騁挍。其去則不遠。然而莫得見之矣。夫聖人之心自我人心。鬼神之靈自我人靈(至誠感於神明也)慧璇患講居無水。將徙其屬山神謂之吐溜(如梓州慧義寺無水。有僧神曉。念金剛經。期以七日。至期果獲迸泉出。今見在)僧范說戒夜寓宿他寺。觀豎義者廢其事。靈祇怒而仆之。斯誠與調不可僭矣。梁慧超為大僧正好
【現代漢語翻譯】 現代漢語譯本： 有仙人居住的寺廟，但我卻不能前往。（例如邛州大邑縣的霧中山，有五百羅漢居住在三學山的聖燈處，以及峨眉山的普賢菩薩等等。又如《感通傳》中記載，有位不知名的僧人到達竹林仙寺等等，這些都是仙寺。）昔日竺曇猷建造天臺山，赤城圓通前往鄴都以東，石鼓慧寶居住在宿巖室（這些都是仙寺）。無一不是有師長，有威儀。我想要寄身於這些地方，但它們卻不接納我。因此，人間常常聽到絕壁深林中傳來鐘聲梵音，看到神燈奇像，這些都是可以驗證的。因此，僧人在說戒、解夏之日，不得不保持清凈莊嚴的法宇，整肅大眾，恭敬謹慎，就像在聖人面前一樣。《入大乘論》中說，賓頭盧（Pindola，十六羅漢之一）、羅睺羅（Rāhula，佛陀之子）等十六位大阿羅漢，恭敬地接受佛的遺囑，於是行走於人世間。（佛陀涅槃后，罽賓國的勝軍王難提蜜多羅尊者舉出了十六大阿羅漢。） 近代梓潼郡有位大長老律師胡氏，也是感應事蹟的傳承者。郡南邊的邊境有座靈鷲山，胡氏帶領弟子在那裡安居說戒。夜晚人數是固定的，但計算籌碼時卻常常超出，大家都不知道是怎麼回事。（僧人通常在每月十五日夜和月末夜，讓一人誦戒經，必須行籌，先數清僧人有多少，沙彌有多少，以便知道籌碼的數量。）夏季將要結束時，有兩三個胡氏的沙彌，從山上出來，在路邊與農夫揮手告別。律師聽到后奔跑追趕，他的弟子們四處尋找，他們離開的地方並不遠，然而卻沒有人能夠見到他們。聖人的心就是我的人心，鬼神之靈就是我的人靈。（至誠之心可以感動神明。）慧璇苦於講堂居所沒有水，打算遷移他的部屬，山神告訴他哪裡有泉眼（例如梓州慧義寺沒有水，有位僧人名叫神曉，唸誦《金剛經》，期望七日內能有泉水出現，到期果然有泉水涌出，現在還在）。僧人范在說戒的夜晚寄宿在其他寺廟，看到有人廢棄了豎義的儀式，靈祇發怒而推倒了他。這確實是不可僭越的。梁慧超作為大僧正。
【English Translation】 English version: There are temples where immortals reside, yet I am unable to go there. (For example, Mount Wuwu in Dayi County, Qiongzhou, where five hundred Arhats reside at the sacred lamps of Mount Sanxue, and Bodhisattva Samantabhadra on Mount Emei, etc. Also, as recorded in the 'Records of Spiritual Response,' there was an unnamed monk who arrived at the Bamboo Forest Immortal Temple, etc. These are all immortal temples.) In the past, Zhu Tanyou built Mount Tiantai, Chicheng Yuantong went to the east of Ye, and Shigu Huibao resided in the Su Yan Chamber (these are all immortal temples). None of them lacked a teacher or proper decorum. I wished to entrust myself to these places, but they did not accept me. Therefore, people often hear the sounds of bells and chanting in the deep forests of cliffs, and see miraculous images of sacred lamps, which can be verified. Therefore, monks, on the days of reciting precepts and the end of the summer retreat, must maintain a pure and solemn Dharma abode, and organize the assembly respectfully and cautiously, as if they were before the saints. The 'Entry into the Mahayana Treatise' says that Pindola (one of the sixteen Arhats), Rāhula (Buddha's son), and other sixteen great Arhats respectfully received the Buddha's last words, and thus walked among the people. (After the Buddha's Nirvana, Nandimitra, the Venerable King Shengjun of Kipin, brought forth the sixteen great Arhats.) In recent times, there was a great elder and Vinaya master named Hu in Zitong County, who was also a successor of spiritual response events. There was Mount Lingjiu on the southern border of the county, where Hu led his disciples to reside and recite precepts during the summer retreat. The number of people at night was fixed, but the count of tokens often exceeded the number, and no one knew why. (Monks usually on the night of the fifteenth day of the month and the last night of the month, had one person recite the precepts, and tokens had to be used, first counting how many monks there were, and how many novices, so that the number of tokens would be known.) As the summer was about to end, two or three of Hu's novices came out of the mountain and waved goodbye to the farmers on the roadside. The Vinaya master heard this and ran to chase them, and his disciples searched everywhere. The place they left was not far, but no one could see them. The heart of a saint is my human heart, and the spirit of ghosts and gods is my human spirit. (Sincerity can move the gods.) Huixuan suffered from the lack of water in the lecture hall and residence, and planned to move his subordinates. The mountain god told him where there was a spring (for example, there was no water in Huiyi Temple in Zizhou. There was a monk named Shenxiao who recited the 'Diamond Sutra,' hoping that water would appear within seven days. As expected, a spring gushed out, and it is still there). The monk Fan stayed overnight in another temple on the night of reciting precepts, and saw someone abandon the ritual of erecting righteousness, and the spirit was angry and pushed him down. This is indeed not to be transgressed. Liang Huichao served as the Great Sangha General.
山水翼從之聲聞于數里。居則羅列童僕。顧王侯之不若彼豈為僧正歟。夫僧正當正己以為政。匪廉則何有于正乎。道達之為南兗州僧正。罷任唯五束故紙奚廉與濁之不相概也(概猶平也。平斗斛者)僧旻不為大會。謂門人弟子曰。大會雖有一時起發之功。吾寡乏手力。米樵菜湯。踐蹈澆炙。傷害極眾。如假官力。使役雖眾。彌難盡意。故吾不為也。議者曰。靜者善其動。動者善其靜。是為賙濟之士(形躁好靜質柔愛剛之道也。又如以寬濟猛之義也)若靜而行靜。則庶心寂寞德不光華(其跡沉隱故也)若處動而逾動。則物理滋彰。道德浮偽。故賢者履動靜之間。適有無之外。總萬善於無為。無善不為也。夫大禹卑宮室而盡力乎溝洫。菲飲食而致孝乎鬼神。豈好手足胼胝而脛胈無毛耶(夏禹治水䠊無胈脛無毛。韋昭云。胈股上小毛也)蓋不私其安。而欲以功施天下也。長者子善德。建大施會(維摩經說也)聖人悅而教之。顯博施濟眾福與心遠其樂無窮也。故西域有缽遮于瑟(即大供會也)上智行之。積而能散。歸惠於我。歸財於人。陳錫載周實則兼慶(陳桓子豆區釜鐘重施於民而皆周遍。終致有後于齊故也)夫大士茍益於物。雖害於己亦所不避。況匪害乎(菩薩修行。身為肉山魚米。欲行大道。何視小徑)若以興功害物命
【現代漢語翻譯】 現代漢語譯本 山水的回聲在數里之外都能聽到。他居住的地方，童僕羅列成行。看他的樣子，比王侯還要尊貴，難道這就是僧正（僧官名）應該有的樣子嗎？真正的僧正應當端正自己來匡正世風。如果不廉潔，又有什麼資格來匡正別人呢？道達擔任南兗州僧正的時候，離任時只有五捆舊紙。清廉與污濁，本來就是水火不容的。僧旻不舉辦大型法會，對門人弟子說：『大型法會雖然有一時的功德，但我缺少人力物力。米、柴、蔬菜、湯水，踐踏、燒煮，傷害的眾生太多了。如果依靠官府的力量，役使的人雖然多，也難以盡善盡美。所以我才不舉辦。』有人議論說：『喜好安靜的人，善於在行動中保持內心的平靜；喜好行動的人，善於在安靜中積蓄力量，這才是賙濟天下的賢士。』如果一味地追求安靜，那麼心就會變得寂寞，德行也不會光輝（因為他的事蹟都隱藏起來了）。如果身處行動之中卻更加躁動，那麼世俗的慾望就會更加膨脹，道德也會變得虛偽。所以賢者總是行走在動與靜之間，超脫于有和無之外，在無為中成就萬善，沒有哪一件善事不去做。大禹降低自己的宮室，盡力疏通溝渠；減少自己的飲食，虔誠地祭祀鬼神。難道他喜歡手腳長滿老繭，小腿上沒有汗毛嗎（傳說大禹治水，累得小腿上都沒有了汗毛）？他只是不貪圖自己的安逸，而想把功德施加給天下百姓。長者子善德，舉辦大型佈施法會（《維摩經》里有記載）。聖人對此感到欣悅，並教導他，彰顯廣施恩惠、救濟眾生的福報，以及內心遠離煩惱的快樂是無窮無盡的。所以西域有缽遮于瑟（即大型供養法會），有智慧的人奉行它。積累財富然後散發出去，把恩惠歸於我們，把財富歸於人民。陳錫的記載說，周朝的恩惠普遍而實在，所以天下共同慶賀（陳桓子把豆、區、釜、鐘等量器重新校正，公平地施用於百姓，最終他的後代在齊國得到了善報）。真正的大士，如果對眾生有益，即使對自己有害也在所不辭，更何況不是有害的事情呢（菩薩修行，爲了眾生可以犧牲自己的身體，爲了修行大道，怎麼會在意小小的得失呢）？如果爲了興建功業而傷害物命
【English Translation】 English version The sound of the landscape and streams echoed for miles. His residence was lined with servants. He seemed more important than kings and nobles. Is this what a Sangha Chief (Sengzheng, title of a Buddhist official) should be like? A true Sangha Chief should rectify himself to rectify the world. If he is not honest, how can he rectify others? When Daoda resigned from his position as the Sangha Chief of Nanyanzhou, he only had five bundles of old paper. Honesty and corruption are fundamentally incompatible. Sangmin did not hold large Dharma assemblies. He said to his disciples, 'Although large Dharma assemblies have temporary merit, I lack the manpower and resources. Rice, firewood, vegetables, and soup, trampling and cooking, harm too many sentient beings. If I rely on the power of the government, although there are many people to employ, it is difficult to be perfect. That's why I don't hold them.' Some people commented, 'Those who love tranquility are good at maintaining inner peace in action; those who love action are good at accumulating strength in tranquility. This is a virtuous person who helps the world.' If one only pursues tranquility, then the heart will become lonely, and virtue will not shine (because his deeds are hidden). If one is in action but becomes even more restless, then worldly desires will expand, and morality will become false. Therefore, the wise always walk between movement and stillness, transcending existence and non-existence, accomplishing all good in non-action, and there is no good deed that they do not do. Yu the Great lowered his palaces and devoted himself to dredging ditches; he reduced his diet and piously sacrificed to the spirits. Did he like having calluses on his hands and feet and no hair on his calves (legend says that Yu the Great worked so hard to control the floods that he had no hair on his calves)? He simply did not covet his own comfort but wanted to bestow merit on the people of the world. The son of a wealthy man, Shandeva, held a large almsgiving assembly (as recorded in the Vimalakirti Sutra). The sage was pleased and taught him, highlighting the blessings of broad benevolence and saving sentient beings, and the joy of being far from afflictions is endless. Therefore, in the Western Regions, there is the Patra Utsava (i.e., a large offering assembly), which wise people practice. Accumulate wealth and then distribute it, returning favor to us, returning wealth to the people. The records of Chen Xi say that the grace of the Zhou Dynasty was universal and real, so the world celebrated together (Chen Huanzi re-calibrated measures such as dou, qu, fu, and zhong, and applied them fairly to the people, and eventually his descendants received good rewards in the state of Qi). A true Bodhisattva, if it benefits sentient beings, will not hesitate even if it harms himself, let alone if it is not harmful (a Bodhisattva cultivates, can sacrifice his body for sentient beings, and in order to cultivate the great path, why would he care about small gains and losses)? If one harms sentient beings in order to build merit
。則幢塔泥木儀像服饌所出孰罪耶。舍利弗乞食。觀空中蟲。如彼駛雨。如器中粟。乃多日不食。大聖告言。當以肉眼所見固可食也。靈裕教誡學徒。無貴賤無少長。皆述己名。稱彼仁者。絕於呵棰。違言必譴。彼何施至於此歟。茲或可傳而不可繼也。詩曰。予懷明德。不大聲以色(言文王不發大聲。以顏色也。又云。不識不知順帝之則也)仲尼曰。聲色之於人末也(作威震色此乃下也)夫不刑而治。世皆尚之。但今之人懼威而侮德(威勝於恩也)聖人猶其疾之。詩曰。君子如怒。亂庶遄沮(言君子若怒其亂眾必潰散也)又曰。王赫斯怒。爰整其旅。言以威止亂也。夫良馬必假其銜策。好鳥必俟乎剪拂。良材必資于剞劂。未有舍於此而能自致其美者也。易曰。小人不恥不仁。不畏不義。不見利不勸。不示威不懲。小懲而大誡(懲責也。謂責以傷害損棄之罪。而便大誡作福興功之利也)故御眾者當達人于未顯。刑人于未亂。使人仰其威惠勉而祗懼。可謂善始矣。始既立默若五氣相宣。八風啟序。濟濟允諧。言行有章。雖有訾撲(訾罵責也。撲杖也)而無所用之。是謂善終也。人鮮有終而裕則有終譽焉(唯靈裕能也。餘人則少爾)觀夫雖不撾辱而譴出衆外。或則亦已甚矣(譴謫也。若今付衣缽出堂也)經云。是殺生是殺生
【現代漢語翻譯】 現代漢語譯本：那麼建造佛塔、佛像，以及供養的食物，如果出現問題，責任應該由誰承擔呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）在乞食時，看到空中的蟲子，多得像急雨一般，又像容器中的穀粒一樣密集，因此很多天都不敢吃東西。佛陀（大聖）告訴他說：『只要是你肉眼所能確定的，就可以食用。』靈裕（Lingyu，唐代僧人）教導他的學生，無論地位高低、年齡大小，都要先說自己的名字，然後稱呼對方為『仁者』。他杜絕打罵，如果有人違揹他的話，一定會受到譴責。他到底做了什麼才能達到這樣的效果呢？這種做法或許可以學習，但很難完全效仿。正如《詩經》所說：『我懷有光明的德行，不靠大聲呵斥和嚴厲臉色。』（這是說周文王不用大聲呵斥，只用臉色來表達。）又說：『百姓無知無識，順從天帝的法則。』仲尼（孔子）說：『聲色對於人來說，只是末節。』（用作威作福的臉色來震懾別人，這是下等的做法。）不用刑罰就能治理好國家，世人都推崇這種做法。但是現在的人害怕威嚴，卻輕視德行（認為威嚴勝過恩惠）。聖人仍然對此感到擔憂。《詩經》說：『君子一發怒，叛亂就會迅速平息。』（這是說君子如果發怒，那些作亂的人一定會潰散。）又說：『周武王大發雷霆，於是整頓軍隊。』這是說用威嚴來制止叛亂。好的馬一定要用韁繩和鞭子來駕馭，好的鳥一定要經過修剪羽毛，好的木材一定要藉助雕刻工具。沒有不用這些方法就能自己變得美好的。正如《易經》所說：『小人不做壞事不感到羞恥，不做不義之事不感到畏懼，不見利益就不會努力，不加以懲罰就不會停止作惡。』給予小的懲罰，是爲了更大的告誡（懲罰是指用傷害和損失的罪過，來告誡他們要多做善事，興建功業的利益）。所以，統治眾人的人，應該在問題還沒有顯現的時候就瞭解它，在叛亂還沒有發生的時候就制止它，使人們敬畏他的威嚴和恩惠，努力向上並且恭敬謹慎，這就可以說是好的開端了。好的開端建立之後，就像天地之氣相互調和，八方之風依次吹拂，一切都和諧統一，言行都有規章制度。即使有批評和責罵，也用不著動用刑罰。這就可以說是好的結局了。很少有人能做到有始有終，而靈裕卻能做到有始有終，並且獲得好的名聲（只有靈裕能做到這樣，其他人很少能做到）。看看他，雖然不打罵侮辱人，但是被譴責的人會感到非常難堪，甚至難以忍受（譴責是指貶謫，就像現在沒收衣缽，趕出寺院一樣）。經書上說：『這是殺生，這是殺生。』 那麼，建造佛塔（stupa，佛教建築，通常用於存放舍利），泥塑木雕的佛像（儀像），以及供養的食物（服饌），如果出現問題，責任應該由誰承擔呢？舍利弗（Śāriputra）乞食時，看到空中的蟲子，多得像急雨一般，又像容器中的穀粒一樣密集，因此很多天都不敢吃東西。大聖（佛陀）告訴他說：『只要是你肉眼所能確定的，就可以食用。』靈裕（Lingyu）教導他的學徒，無論地位高低、年齡大小，都要先說自己的名字，然後稱呼對方為『仁者』。他杜絕打罵，如果有人違揹他的話，一定會受到譴責。他到底做了什麼才能達到這樣的效果呢？這種做法或許可以學習，但很難完全效仿。《詩經》說：『我懷有光明的德行，不靠大聲呵斥和嚴厲臉色。』（這是說周文王不用大聲呵斥，只用臉色來表達。）又說：『百姓無知無識，順從天帝的法則。』仲尼（孔子）說：『聲色對於人來說，只是末節。』（用作威作福的臉色來震懾別人，這是下等的做法。）不用刑罰就能治理好國家，世人都推崇這種做法。但是現在的人害怕威嚴，卻輕視德行（威勝於恩）。聖人仍然對此感到擔憂。《詩經》說：『君子一發怒，叛亂就會迅速平息。』（這是說君子如果發怒，那些作亂的人一定會潰散。）又說：『周武王大發雷霆，於是整頓軍隊。』這是說用威嚴來制止叛亂。好的馬一定要用韁繩和鞭子來駕馭，好的鳥一定要經過修剪羽毛，好的木材一定要藉助雕刻工具。沒有不用這些方法就能自己變得美好的。《易經》說：『小人不做壞事不感到羞恥，不做不義之事不感到畏懼，不見利益就不會努力，不加以懲罰就不會停止作惡。』給予小的懲罰，是爲了更大的告誡（懲責也。謂責以傷害損棄之罪。而便大誡作福興功之利也）。所以，統治眾人的人，應該在問題還沒有顯現的時候就瞭解它，在叛亂還沒有發生的時候就制止它，使人們敬畏他的威嚴和恩惠，努力向上並且恭敬謹慎，這就可以說是好的開端了。好的開端建立之後，就像天地之氣相互調和，八方之風依次吹拂，一切都和諧統一，言行都有規章制度。即使有批評和責罵（訾撲），也用不著動用刑罰。這就可以說是好的結局了。很少有人能做到有始有終，而靈裕（Lingyu）卻能做到有始有終，並且獲得好的名聲（唯靈裕能也。餘人則少爾）。看看他，雖然不打罵侮辱人，但是被譴責的人會感到非常難堪，甚至難以忍受（譴謫也。若今付衣缽出堂也）。經書上說：『這是殺生，這是殺生。』
【English Translation】 English version: Then, who is to blame for the problems arising from the construction of stupas (stupa, a Buddhist structure, usually used to store relics), clay and wooden images (儀像), and offerings of food (服饌)? Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), while begging for food, saw insects in the air, as numerous as heavy rain and as dense as grains in a container, and therefore dared not eat for many days. The Buddha (大聖) told him: 'Whatever you can clearly see with your own eyes, you may eat.' Lingyu (靈裕, a Tang Dynasty monk) taught his students that regardless of their status or age, they should first state their own name and then address the other person as 'Ren Zhe' (仁者, a virtuous person). He forbade beating and scolding, and if anyone disobeyed him, they would surely be reprimanded. What did he do to achieve this effect? This practice may be learned, but it is difficult to completely imitate. As the 'Book of Poetry' says: 'I cherish bright virtue, not relying on loud scolding and stern looks.' (This means that King Wen of Zhou did not use loud scolding, but only used his expression to convey his meaning.) It also says: 'The people are ignorant and unknowing, and follow the laws of the Heavenly Emperor.' Confucius (仲尼) said: 'Sounds and appearances are trivial matters for people.' (Using an imposing appearance to intimidate others is an inferior practice.) Governing the country well without punishment is admired by the world. But now people fear authority and despise virtue (believing that authority is better than kindness). The sage is still worried about this. The 'Book of Poetry' says: 'When a gentleman is angry, the rebellion will quickly subside.' (This means that if a gentleman is angry, those who rebel will surely collapse.) It also says: 'King Wu of Zhou was furious, and then he reorganized his army.' This means using authority to stop the rebellion. A good horse must be controlled with reins and a whip, a good bird must be trimmed, and good wood must be carved with tools. There is no way to become beautiful without these methods. As the 'Book of Changes' says: 'The petty man does not feel ashamed of doing evil, does not fear doing injustice, does not strive without seeing profit, and does not stop doing evil without punishment.' Giving small punishments is for greater admonition (懲責也. 謂責以傷害損棄之罪. 而便大誡作福興功之利也). Therefore, those who govern the masses should understand the problem before it manifests, and stop the rebellion before it happens, so that people will fear his authority and kindness, strive upward, and be respectful and cautious. This can be said to be a good beginning. After a good beginning is established, it is like the harmony of the atmosphere of heaven and earth, and the eight winds blow in order, everything is harmonious and unified, and words and deeds have rules and regulations. Even if there is criticism and scolding (訾撲), there is no need to use punishment. This can be said to be a good ending. Few people can achieve a good beginning and a good ending, but Lingyu (靈裕) can achieve a good beginning and a good ending, and gain a good reputation (唯靈裕能也. 餘人則少爾). Look at him, although he does not beat or insult people, those who are reprimanded feel very embarrassed, even unbearable (譴謫也. 若今付衣缽出堂也). The scriptures say: 'This is killing, this is killing.'
報。是地獄是地獄報。律開教授毀呰不犯。夫何義耶。蓋欲以刑期于無刑故也(此乃謹誡罪犯令其不作也)故譽善則誘善。彰惡則塞惡。愛語羅睺。叱呵調達。其不然乎(羅睺佛子。調達佛冤)而仁者恕在心。狡者恕在口(仁者忠誠。故恕在心。狡者詭譎。故恕在口)在心則躋物就益。在口則敗物矯慈。今之人庸細者。聽於口而不知其心。以面柔為慈惠(巧言令色足恭者人皆悅之故也)以行高為強傲。彼不知周之夷厲(姬周亂主)下堂而朝諸侯。愚柔而削也。炎帝軒轅起伐亂之師。不得謂之無為之君也(炎帝伐共工氏。黃帝戰蚩尤)夫為師者所利在法。何恤人之言(䘏憂也。利濟不以害而不為也。喻若為國家者。寧懼於誅伐)但世有積矯翳直德卑價重延慈悲之譽盛慕膻之黨令無節之夫則沒己之行模範其事(使少貞者效己而為之也)反以大聖慈而不加於我。遂使五種惡馬七類治人永墜于地矣。今吾教叔世(叔世季世也)法徒多難。朋奸濟亂。若苞桑之固矣(苞叢生也)欲由吾直當度其可否慎厥機。亦聖人之教也。昔客三藏見無罪覆藏。讓而從革(準律。比丘犯僧殘罪。則令別住十日。謂之波利婆沙。言省罪也。十日未滿。更犯僧殘不覆藏。便說已發露。則不應羯磨。作覆藏罪。有客三藏。見其如此。遂責讓之。因此乃從
而改也)舍利弗遇非法羯磨(昔伽藍內凈人男女長大。比丘四人作羯磨。令其嫁娶。舍利弗知其非法。欲呵之先白佛。佛言。汝不應呵一不呵眾也。又彼眾汝寡。恐反致害。是以默而不止也)其由公劉避狄國。弱而就德(公劉。后稷之後也。后稷事堯封邰為稷官不穴出。失官竄西我。至公劉復修其職。戎人貪其土逐之。至太王遷於邠居岐山之陽。文王受命。武王克殷。而有天下也)文王伐崇師。強而取亂(崇諸侯之國也。崇侯費仲為紂耳目之臣不修德。故文王舉戈伐之。時旱師起而雨也)皆變通精照之弘也。其有謀不道財。營不速之福。卑崇臺而改作。陋華鏞而列危(以侵虐之財。營平急之務。屋宇宏敞。鐘檻輝華也)財由枉濫。事生貪冒。誠為罪福不相補矣。夫放生者哀彼將餼(齊將殺牛釁鐘。宣王令以羊易之。孟子曰。王吝。一牛。王曰。不忍見其就死。日王但見其牛未見羊也。君子之於禽獸也。見其生不忍見其死。聞其聲不忍食其肉。是以君子不近庖廚也)遇而存之。是謂生生之福也。昔趙簡子元日放生。國人聚捕而獻彼恩生於害。則勿若不放之也。故維持者計德不計利則利由德博。計利不計德則德由利削。嗟乎法既陵頹。劫極滓下。聖凡攸隔。天龍潛戢。魑魅作威。正雅難辯。祈塔寺以重鎮。假貞哲以扶荷。
{ "translations": [ "現代漢語譯本：", "（而改變）。舍利弗遇到非法的羯磨（karmā，業，行為）（過去伽藍（saṃghārāma，僧伽園）內的凈人男女長大后，比丘四人進行羯磨，讓他們嫁娶。舍利弗知道這是非法的，想要呵斥他們，先稟告了佛。佛說：『你不應該只呵斥一個，而不呵斥全體。』而且他們人多你人少，恐怕反而招致禍害。因此默不作聲沒有阻止）。這就像公劉爲了躲避狄國，在弱小時依附有德之人（公劉，后稷的後代。后稷侍奉堯，被封在邰，擔任稷官，善於耕種。後來失職逃到西戎。到公劉時，又恢復了他的職位。戎人貪圖他的土地驅逐他。到太王時，遷到邠，居住在岐山南面。文王接受天命，武王戰勝殷朝，取得了天下）。文王討伐崇國，在強大時攻取作亂之國（崇是諸侯國。崇侯費仲是紂王的耳目之臣，不修德行。所以文王舉兵討伐他。當時天旱，軍隊出發就下雨了）。這些都是變通精妙，明察事理的宏大之處啊！有的人謀劃不合道義的財富，經營不能快速獲得的福報，降低高大的崇臺而改建，簡陋華麗的鐘架卻排列得很高（用侵奪掠奪來的錢財，經營平庸急迫的事物，房屋宏偉寬敞，鐘架光彩華麗）。財富來自枉法濫用，事情產生貪婪冒進。實在是因為罪孽和福報不能互相彌補啊！放生的人，憐憫那些將要被宰殺的動物（齊宣王將要殺牛來涂鐘，宣王命令用羊代替。孟子說：『大王吝嗇。』宣王說：『不忍心看見它被處死。』孟子說：『大王只是看見了牛，沒有看見羊啊。君子對於禽獸，見到它們活著，不忍心見到它們死去；聽到它們的聲音，不忍心吃它們的肉。因此君子不接近廚房。』）遇到它們而救助它們，這就是所謂的生生不息的福報啊！過去趙簡子在元旦放生，國人聚集起來捕捉獻給他，那恩惠反而產生了危害，那還不如不放生啊！所以，維持生計的人，考慮的是德行而不是利益，那麼利益就會因為德行而更加廣博；考慮的是利益而不是德行，那麼德行就會因為利益而減少。唉！佛法已經衰落，劫難到了最污濁的時期，聖人和凡人相互隔絕，天龍潛藏隱匿，魑魅魍魎興風作浪，正道和邪說難以分辨。祈求塔寺能夠重新鎮壓邪惡，藉助貞潔賢哲來扶持匡正。" ], "english_translations": [ "English version:", \"(And change). Shariputra (Śāriputra) encountered an unlawful karma (action, deed) (In the past, within the sangharama (monastery), pure men and women grew up. Four bhikshus (monks) performed karma, causing them to marry. Shariputra knew it was unlawful and wanted to rebuke them, first reporting to the Buddha. The Buddha said, 'You should not rebuke one and not the many.' Moreover, they are many and you are few, fearing it would lead to harm. Therefore, he remained silent and did not stop it). This is like Gong Liu avoiding the Di country, relying on virtue when weak (Gong Liu, a descendant of Hou Ji. Hou Ji served Yao, was enfeoffed in Tai, and served as the Minister of Agriculture, skilled in cultivation. Later, he lost his position and fled to the Western Rong. By the time of Gong Liu, he restored his position. The Rong people coveted his land and drove him away. By the time of Grand Duke, he moved to Bin, residing on the south side of Mount Qi. King Wen received the mandate, and King Wu conquered Yin, thus obtaining the world). King Wen attacked the state of Chong, taking a chaotic state when strong (Chong was a state of the feudal lords. Marquis Chong, Fei Zhong, was an ear and eye of King Zhou, not cultivating virtue. Therefore, King Wen raised arms to attack him. At that time, there was a drought, and it rained when the army set out). These are all great aspects of adapting with subtlety and discerning matters clearly! Some people plan for wealth that is not in accordance with the Dao (path, principle), and manage blessings that cannot be quickly obtained, lowering the tall Chong Terrace and rebuilding it, arranging humble and ornate bell frames high (using wealth from encroachment and plunder, managing mediocre and urgent matters, houses grand and spacious, bell frames radiant and ornate). Wealth comes from perverting the law and abusing power, and affairs arise from greed and recklessness. Truly, sins and blessings cannot compensate each other! Those who release living beings, pity those animals about to be slaughtered (King Xuan of Qi was about to kill an ox to consecrate a bell, and King Xuan ordered a sheep to be substituted. Mencius said, 'The king is stingy.' The king said, 'I cannot bear to see it being put to death.' Mencius said, 'The king only saw the ox and did not see the sheep. The noble person, regarding birds and beasts, cannot bear to see them die when they are alive; hearing their cries, cannot bear to eat their flesh. Therefore, the noble person does not approach the kitchen.') Encountering them and saving them, this is called the blessing of continuous life! In the past, Zhao Jianzi released living beings on New Year's Day, and the people of the state gathered to capture and offer them to him, that kindness instead produced harm, then it would be better not to release them! Therefore, those who maintain livelihood, consider virtue and not profit, then profit will be more abundant because of virtue; consider profit and not virtue, then virtue will be reduced because of profit. Alas! The Dharma (law, teaching) has declined, the kalpa (eon) has reached its most turbid period, saints and mortals are separated, dragons and nagas (divine serpents) are hidden and concealed, demons and monsters stir up trouble, and it is difficult to distinguish between the orthodox and the heterodox. Pray that pagodas and temples can re-suppress evil, and rely on chaste and wise people to support and rectify." ] }
豈只香臺庇影。法供澤膚。興亡不繫于肺腸。笑語自怡于旦夕。奄若白駒過隙(白駒天窗飛塵也)窀穸沉魂(窀厚也。穸夜也。永夜即生死長夜也。楚子語也)緇田無一簣之功。鐵圍陷百刑之痛。靜言此理。孰不寒心。酸鼻哉。但玄綱久紊。紺園徒廣。版籍藏於王府。井賦歸於郡縣。祗奉迎接。若邑胥之畏於尊吏焉。是以廉懦者避色避言而不居也(潔己以避州縣)愚慝者費力費財而無益也。金田化為枳棘。實則患是之由。夫如是蓋將廢寺舍于府縣也。何只笑於二武焉(府縣侵耗不讓二武也)故臨民者。在知人在安人。宜察其言行。于其善者施折腰沒階之禮。且以力援。否者當降之。使君子小人不同日。誠則祇林鬱鬱布金之望如可待也。由是寺廟之興。興有道者也。故入其境自大國至子男。幢廟修整。僧徒肅穆。則亦是以見俗政之清凈矣。西域常住給僧衣食。以田園所產。由乎施者。豈施只論于衣食哉。夫僧饌以時擊鐘乃食。馂則歸僧勿己有也(餕餘也。殘宿食者犯戒)異界不以法不通也。三聖之財出納有司匪則有吝(三寶之財典座掌之。無有秘之吝也)王臣力勢肆求所備。固無得而辭也。劫賊兇人校力不制。末違其欲也。僧有病而無藥。隨有而給之。其貧無衣。即隨貨而益之。死者之衣從之。既葬復于僧也(若有三寶
常住財物貯之以備王賊。貧病之僧。若貧無衣。則以衣備之。死葬之後。卻取納僧常住也)其經務有勞者。以衣食倍之(若今主事者別與施利也)故律謂之福饒類也。而任務者。每事匪專。舉必詢眾。詢眾不恒。宜立知法。故律謂之處分人也(若今寺院主首)若以物非我有。縱心糜散。事自我逸。廢業墮功。鳩役計食。量衡無節(鳩聚也。量□衡秤也。尺寸無法也)致使傷蠹眾財。此職司復于罪也。昔僧伽□舍見海上寺僧。以膿血為食。以器相擊。蓋迦葉佛世同一凈宇有客僧至忿怒藏食故也。宋法豐死為不食之鬼。巡寺作餓駝聲。以專寺任刻薄故也。臨邛僧孫氏見身如廁。持缽食穢以儉歲割杓減粥故也。智瑰死作眾奴。以寺布借人故也(如聖壽寺僧清訓念蓮經。每在送終處。於行食者求酒肉及色之以歸。一日驟無聲。經年不通食漸不通水。自云。生入餓鬼也)鏡茲冥運。孰莫是徴。高僧傳十科(一譯經。二義解。三習禪。四明律。五護法。六感通。七遺身。八讀誦。九興福。十雜科)以住持為興福。余每考行其事實則有福興焉。昔吾聞諸梵僧問吾師曰。頹墉釁(許近反)礎必焚炙奧渫(音泄)者居焉。華軒綺疏必懷冰澡雪者居焉(疏窗也)惜哉今驗若不虛矣。又曰。佛圖澄建八百九十餘所寺。洎天臺三十有五。吾今不
【現代漢語翻譯】 現代漢語譯本：常住的財物要儲存起來，以備防備盜賊。對於貧窮生病的僧人，如果貧困沒有衣服，就用衣服來資助他們。僧人死後安葬完畢，再把衣物收歸常住所有。對於經務上有勞苦的僧人，要加倍供給衣食（就像現在的主事者另外給予施捨利益一樣）。所以戒律稱之為『福饒類』。而負責任務的人，每件事不能專斷，舉事必須詢問大眾。如果詢問大眾不能成為常態，就應該設立知法的人。所以戒律稱之為『處分人』（就像現在的寺院主持）。如果認為財物不是自己的，就放縱心意，隨意浪費，事情只求自己安逸，荒廢事業，墮落功德，聚斂勞役，計算食物，衡量沒有節制（鳩是聚集的意思，量是量器，衡是秤，尺寸沒有法度），以致損害大眾的財物，這種職司反而會招致罪過。過去僧伽吒（Sanghāṭa，一種袈裟）見到海上寺的僧人，以膿血為食物，用器皿互相擊打，這是因為迦葉佛（Kāśyapa Buddha）在世時，同一個凈室裡有客僧因為憤怒而藏匿食物的緣故。宋朝的法豐死後變成了不食的鬼，在寺廟裡巡邏發出餓駝的聲音，這是因為他擔任寺廟職務時刻薄吝嗇的緣故。臨邛的僧人孫氏見到自己的身體像廁所，拿著缽吃污穢之物，這是因為饑荒年歲時剋扣飯勺，減少粥的供應的緣故。智瑰死後變成了大眾的奴僕，這是因為他把寺廟的布匹借給別人的緣故（例如聖壽寺的僧人清訓唸誦《蓮經》，每次在送終的地方，向行食的人索要酒肉和女色帶回去，有一天突然沒有聲音，經過一年不能進食，漸漸不能喝水，自己說，生前進入了餓鬼道）。借鑑這些陰間的報應，誰能說不是徵兆呢？《高僧傳》分為十科（一、譯經，二、義解，三、習禪，四、明律，五、護法，六、感通，七、遺身，八、讀誦，九、興福，十、雜科），把住持寺廟作為興福的一種。我每次考察他們的行為，如果符合事實，那麼福報就會興盛。過去我聽梵僧問我的老師說，頹廢的墻壁，破損的基石，一定是被焚燒過或者污穢潮濕的地方。華麗的房屋，精美的窗戶，一定是懷有像冰雪一樣純潔品格的人居住的地方（疏是窗戶的意思）。可惜現在驗證這些話，好像不是虛假的啊。又說，佛圖澄（Fotucheng，人名）建造了八百九十多所寺廟，天臺宗（Tiantai，佛教宗派名）有三十五所寺廟，我現在不…… 現代漢語譯本：常住的財物要儲存起來，以備防備盜賊。對於貧窮生病的僧人，如果貧困沒有衣服，就用衣服來資助他們。僧人死後安葬完畢，再把衣物收歸常住所有。對於經務上有勞苦的僧人，要加倍供給衣食（就像現在的主事者另外給予施捨利益一樣）。所以戒律稱之為『福饒類』。而負責任務的人，每件事不能專斷，舉事必須詢問大眾。如果詢問大眾不能成為常態，就應該設立知法的人。所以戒律稱之為『處分人』（就像現在的寺院主持）。如果認為財物不是自己的，就放縱心意，隨意浪費，事情只求自己安逸，荒廢事業，墮落功德，聚斂勞役，計算食物，衡量沒有節制（鳩是聚集的意思，量是量器，衡是秤，尺寸沒有法度），以致損害大眾的財物，這種職司反而會招致罪過。過去僧伽吒（Sanghāṭa，一種袈裟）見到海上寺的僧人，以膿血為食物，用器皿互相擊打，這是因為迦葉佛（Kāśyapa Buddha）在世時，同一個凈室裡有客僧因為憤怒而藏匿食物的緣故。宋朝的法豐死後變成了不食的鬼，在寺廟裡巡邏發出餓駝的聲音，這是因為他擔任寺廟職務時刻薄吝嗇的緣故。臨邛的僧人孫氏見到自己的身體像廁所，拿著缽吃污穢之物，這是因為饑荒年歲時剋扣飯勺，減少粥的供應的緣故。智瑰死後變成了大眾的奴僕，這是因為他把寺廟的布匹借給別人的緣故（例如聖壽寺的僧人清訓唸誦《蓮經》，每次在送終的地方，向行食的人索要酒肉和女色帶回去，有一天突然沒有聲音，經過一年不能進食，漸漸不能喝水，自己說，生前進入了餓鬼道）。借鑑這些陰間的報應，誰能說不是徵兆呢？《高僧傳》分為十科（一、譯經，二、義解，三、習禪，四、明律，五、護法，六、感通，七、遺身，八、讀誦，九、興福，十、雜科），把住持寺廟作為興福的一種。我每次考察他們的行為，如果符合事實，那麼福報就會興盛。過去我聽梵僧問我的老師說，頹廢的墻壁，破損的基石，一定是被焚燒過或者污穢潮濕的地方。華麗的房屋，精美的窗戶，一定是懷有像冰雪一樣純潔品格的人居住的地方（疏是窗戶的意思）。可惜現在驗證這些話，好像不是虛假的啊。又說，佛圖澄（Fotucheng，人名）建造了八百九十多所寺廟，天臺宗（Tiantai，佛教宗派名）有三十五所寺廟，我現在不……
【English Translation】 English version: The permanent property should be stored to guard against thieves. For poor and sick monks, if they are impoverished and have no clothes, they should be provided with clothes. After the monks die and are buried, the clothes should be returned to the permanent property. For monks who work hard in managing the scriptures, their food and clothing should be doubled (just like the current person in charge giving additional alms). Therefore, the precepts call them the 'category of abundant blessings'. Those responsible for tasks should not be arbitrary in everything; they must consult the assembly before taking action. If consulting the assembly cannot become a regular practice, then someone who knows the law should be appointed. Therefore, the precepts call them 'persons in charge' (like the current abbots of monasteries). If one thinks that the property is not one's own, indulges in wasting it, seeks only one's own comfort, neglects duties, diminishes merits, gathers labor, calculates food, and measures without restraint (鳩 means gathering, 量 is a measuring tool, 衡 is a scale, and dimensions are without measure), thereby damaging the property of the assembly, such a position will instead bring about sin. In the past, Sanghāṭa (僧伽吒, a type of robe) saw monks in a seaside monastery eating pus and blood, striking each other with utensils, because in the time of Kāśyapa Buddha (迦葉佛), a guest monk in the same clean room hid food out of anger. Fa Feng of the Song Dynasty became a ghost that did not eat after death, patrolling the temple and making the sound of a hungry camel, because he was stingy and mean when he was in charge of the temple. The monk Sun of Linqiong saw his body as a toilet, holding a bowl and eating filth, because he reduced the amount of rice ladled and the porridge served during famine years. Zhi Gui became a servant of the assembly after death, because he lent the temple's cloth to others (for example, the monk Qing Xun of Shengshou Temple recited the Lotus Sutra, and every time at a funeral, he would ask those serving food for wine, meat, and women to take back. One day, he suddenly became silent, and after a year, he could not eat, and gradually could not drink water, saying that he had entered the realm of hungry ghosts while alive). Learning from these karmic retributions in the underworld, who can say that they are not signs? The Biographies of Eminent Monks is divided into ten categories (1. Translating scriptures, 2. Explaining meanings, 3. Practicing meditation, 4. Clarifying precepts, 5. Protecting the Dharma, 6. Experiencing miraculous events, 7. Sacrificing oneself, 8. Reciting scriptures, 9. Promoting blessings, 10. Miscellaneous), and considers upholding the temple as a way to promote blessings. Every time I examine their actions, if they are in accordance with the facts, then blessings will flourish. In the past, I heard a Brahmin monk ask my teacher, 'Dilapidated walls and broken foundations must be inhabited by places that have been burned or are filthy and damp. Magnificent houses and exquisite windows must be inhabited by those who cherish a character as pure as ice and snow' (疏 means window). Alas, now verifying these words, it seems they are not false. Furthermore, Fotucheng (佛圖澄, a person's name) built more than eight hundred and ninety temples, and the Tiantai sect (天臺, a Buddhist sect) has thirty-five temples, I now do not...
能興弘一二。蓋非夫也(非丈夫也)爰在爾徒。因涕下承睫。在予狂惑。不克荷負(尚書云。其父析薪。其子不克荷負)俾式光遺寄積行於艱難。為法衡倚。愧瞻云日。愴然永慕耳。
北山錄卷第八 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第九
異學第十五(異學外學也。習異宗之解。助本教之旨歸者也)
器弘者以虛受為美。心遠者以贍聞為優(禮云。玉不琢不成器。人不學不知道。子云。日知其所亡月無亡其能也。溫故知新。可以為師矣。優勝也)。故我大聖暨古先哲王嘉贊博能高稱上智。使圓顱方趾賢愚於焉別矣(人而不學。其猶正牆面而立。虎豹之鞟猶犬羊之鞟也)薩婆多師(西天小乘宗也。此云廣解師。博通敏智。導利法化者也)十二時中許一時學外。故於其宗悉能區別內外典籍。善解論義。曇無德部(此云法鏡部。即化他部分出也)俗藝咒術為防己害。兼以閑邪開學不犯也(其宗立五藏。一律。二經。三論。四咒。五菩薩藏也)華嚴經贊菩薩偈云。雅思淵才文中王。歌舞譚說眾所欣(第十四卷)智論顯結集羅漢德云。讀誦三藏。知內外經書。外道十八種大書。亦盡讀知(即毗伽羅吠陀論等)緬覿前風。聖人皆不限所知。捐其小善。近崇文德。遠成種智(
【現代漢語翻譯】 現代漢語譯本： 能弘揚佛法一二。這並非一般人能做到的（不是大丈夫所能做到的）。你這些弟子在哪裡呢？想到這裡我不禁流下眼淚，淚水沾濕了睫毛。因為我的狂妄迷惑，不能承擔重任（《尚書》上說：『他的父親劈柴，他的兒子不能承擔』）。使得我能夠發揚光大先人遺留的教誨，在艱難困苦中積累德行，成為佛法的依靠。我慚愧地仰望太陽和月亮，心中充滿悲傷和長久的思念。
北山錄卷第八 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第九
異學第十五（異學指外學。學習其他宗派的見解，來輔助本教的宗旨）。
器量弘大的人以虛心接受為美德，心胸開闊的人以博聞強記為優秀（《禮記》上說：『玉不經過雕琢，不能成為器物；人不學習，就不知道道理。』揚雄說：『每天知道自己所不知道的，每月不忘記自己所能做的。』溫習舊的知識，能夠獲得新的理解，就可以做老師了。優，是勝過的意思）。因此，我們偉大的聖人和古代的賢哲君王都讚揚博學多能，高度稱讚有智慧的人，使得有頭腦和腳的人能夠分辨賢愚（人如果不學習，就像面對墻壁站立一樣。虎豹的皮革就像犬羊的皮革一樣）。薩婆多師（西天小乘宗派，這裡稱為廣解師，博學多才，智慧敏捷，引導利益眾生，弘揚佛法的人）在十二個時辰中允許用一個時辰來學習外學，因此對於他們的宗派能夠區分內外典籍，善於理解論義。曇無德部（這裡稱為法鏡部，即化他部派分出來的）認為世俗技藝和咒術是爲了防止自己受到傷害，兼顧學習以辨別邪正，不違背佛法（他們的宗派設立五藏：一、律藏，二、經藏，三、論藏，四、咒藏，五、菩薩藏）。《華嚴經》贊菩薩的偈語說：『文思敏捷，才華橫溢，是文章中的王者，歌舞談說，大家都喜歡（第十四卷）。』《智論》中顯現結集羅漢的功德說：『讀誦三藏，知道內外經書，外道的十八種大書，也都全部讀過（即毗伽羅吠陀論等）。』回顧前人的風範，聖人都不限制自己所知道的，捨棄小的善行，推崇文德，最終成就一切種智。
【English Translation】 English version: To be able to propagate the Dharma even in a small way is not something that ordinary people can do (not something that a great man can do). Where are your disciples? Thinking of this, I cannot help but shed tears, my tears wetting my eyelashes. Because of my arrogance and delusion, I am unable to bear the heavy responsibility (as the Book of Documents says, 'His father chops firewood, but his son cannot carry it'). This enables me to carry forward the teachings left by the ancestors, accumulate virtue in hardship, and become a reliance for the Dharma. I look up to the sun and moon with shame, my heart filled with sorrow and lasting remembrance.
Beishan Lu, Volume 8 Taisho Tripitaka, Volume 52, No. 2113, Beishan Lu
Beishan Lu, Volume 9
Heterodox Studies, Chapter 15 (Heterodox studies refer to external studies. Learning the views of other schools to assist the purpose of one's own school).
Those with great capacity consider humility to be a virtue, and those with broad minds consider extensive knowledge to be excellent (The Book of Rites says, 'Jade cannot become a vessel without being carved; people cannot know the truth without learning.' Yang Xiong said, 'Knowing what one does not know every day, and not forgetting what one can do every month.' Reviewing old knowledge and gaining new understanding can make one a teacher. Excellence means surpassing). Therefore, our great sages and ancient wise kings praised erudition and highly praised wisdom, enabling those with heads and feet to distinguish between the wise and the foolish (If people do not learn, they are like standing facing a wall. The hide of a tiger or leopard is like the hide of a dog or sheep). Sarvastivada masters (a Hinayana school in the Western Regions, here called 'Extensive Explanation Masters,' learned and talented, quick-witted, guiding and benefiting sentient beings, and propagating the Dharma) allow one hour out of twelve to study external studies, so they can distinguish between internal and external scriptures in their school and are good at understanding treatises. The Dharmaguptaka school (here called the 'Dharma Mirror School,' which is a branch of the 'Transforming Others' school) believes that secular arts and spells are to prevent oneself from being harmed, and also to learn to distinguish between the correct and the heretical, without violating the Dharma (Their school establishes five treasuries: 1. Vinaya Pitaka, 2. Sutra Pitaka, 3. Abhidhamma Pitaka, 4. Mantra Pitaka, 5. Bodhisattva Pitaka). The verse in the Avatamsaka Sutra praising Bodhisattvas says, 'Quick-witted and talented, the king of writing, singing, dancing, and speaking are all pleasing (Volume 14).' The Treatise on the Great Perfection of Wisdom reveals the merits of the Arhats who compiled the scriptures, saying, 'Reciting the Three Pitakas, knowing the internal and external scriptures, and also having read all eighteen great books of the heretics (i.e., the Vyakarana Veda and other treatises).' Looking back at the demeanor of the predecessors, the sages do not limit what they know, abandon small good deeds, promote literary virtue, and ultimately achieve all-knowing wisdom.
熏習以成其種性)昔有羅漢。不識赤鹽之義。外黨諸俗。深以為誚(舍衛城法預婆羅門。常請僧食。問其義。能答者自與美食。不能者令下人與粗惡食。由是比丘皆不往其家。因至佛所。佛不遠有羅漢比丘。法預乃問之。何名赤鹽。鹽有幾種。比丘言。我知汝是法預。輕慢比丘。今復惱我。鹽止是鹽。聞比丘語已。心懷惘然。來至佛所。佛云。此比丘未從師學。故不能曉答鹽也。有比丘名弗絺盧。佛令往問鹽義。比丘云。鹽有二義。一種味如大海水同一鹹味。二性味者有黑鹽．赤鹽．辛頭鹽．拔遮鹽．毗攬鹽．迦遮鹽．私多鹽．毗迦鹽。略語二種。若生若煮。是名鹽義。法預聞之。歡喜而退)蓋出朽宅則生死凡夫藐哉何及(藐遠也。聖人出於朽故火宅。在生死凡夫不能及也)語外事則解脫聖智或不如凡夫也(但以一行一智斷惑證聖。于所知未遍。或不及凡夫)故采棟桴于杞梓。繳羽儀于鴻鵠。畋文彩于虎豹。則於物幾矣(幾近也。棟桴與杞梓近。羽儀與鴻鵠近。文彩與虎豹近。以類求之可也。繳弋射箭也)索遍知于羅漢則否矣(四加行位。尚如暗中放箭。或中或否。況小聖哉)昔王城野人不謂大聖智周萬物。問以鄙賤芻牧之事。大聖俯其事而申之。牧族奇其聞踴躍而信。因皆階乎道也(放牛難陀。以佛生王宮出家成道
。必不曉放牧之事。豈曰遍知。遂往問佛。佛謂說放牛經一卷。皆四時所放安養之事。其族歡喜出家。皆獲道果也)故釋氏子內審諸己。于進修之門。可學而不學。可知而不知。結以不學無知之罪也。西域所學。總有五明(一聲明。謂詮顯文字。二醫方明。謂醫術卜算。三工巧明。謂一切伎藝。四因明。謂宗因喻三揩定邪正。五內明。謂識達因果。究暢真宗也)其攝拖苾馱。此曰聲明。則五明之一也。以其廣記諸法聲教故也。而彼俗典總曰毗何羯喇拏。舊曰毗伽羅論也。大數有五。如此方之五經焉。一曰悉曇章。以成就吉祥為義。被于創學之流也。本以四十九字相承。成一十八章。總有一萬餘字。合三百餘頌。頌凡四句。句以八字。合三十二字。傳是大自在天說(此文在西天相傳。今不可盡知也)二蘇呾啰(即素呾覽。此云契經即解聲教之經也)則是一切聲明之根本正經也。略詮要議。有一千頌。是上古鴻儒波爾仙所撰。其人為大自在天所護。面有三目。三馱睹。有一千頌。專顯字功。如上經矣(亦如上經是聲明之根本)四三棄啰。是荒梗義。意比田隴之夫創開畎畝。其有三章。章各一千頌(有三篇也)廣顯聲韻。合成字型(若此方之乎側四聲。為學之先也)五苾栗底蘇呾啰。即是蘇呾啰釋也(上之四件是正經。此下
【現代漢語翻譯】 現代漢語譯本：必定不瞭解放牧的事情，怎麼能說是遍知一切呢？於是去問佛陀，佛陀為他們說了一卷《放牛經》，全部是關於四季放牧安養的事情。這個族人歡喜地出家，都獲得了道果。所以佛弟子應當反省自身，在進修的門徑上，可以學習卻不學習，可以知道卻不知道，最終以不學無知的罪過告終。西域所學的，總共有五明（一、聲明（Shabda-vidya），指詮釋文字；二、醫方明（Chikitsa-vidya），指醫術卜算；三、工巧明（Shilpa-karma-sthana-vidya），指一切技藝；四、因明（Hetu-vidya），指宗因喻三式來判定邪正；五、內明（Adhyatma-vidya），指通達因果，窮究真宗）。其中『攝拖苾馱』，就是『聲明』，是五明之一，因為它廣泛記錄各種法的聲教。而西域的俗典總稱為『毗何羯喇拏』，舊譯為『毗伽羅論』。大數有五種，如同中原的五經一樣。一曰『悉曇章』（Siddham），以成就吉祥為意義，施用於初學者。原本以四十九個字母相承，成為十八章，總共有一萬多字，合三百多頌，每頌四句，每句八字，合三十二字，相傳是大自在天（Maheshvara）所說（此文在西天相傳，現在無法完全知曉）。二、『蘇呾啰』（Sutra）（即『素呾覽』，此云『契經』，即解釋聲教的經典），是一切聲明的根本正經，簡要地詮釋要義，有一千頌，是上古鴻儒波爾仙（不確定）所撰，這個人受到大自在天（Maheshvara）的庇護，面有三目。三、『三馱睹』（不確定），有一千頌，專門闡釋文字的功用，如同上面的經典（也如同上面的經典，是聲明的根本）。四、『三棄啰』（不確定），是開墾荒地的意思，比喻像農夫開墾田地一樣，有三章，每章各一千頌（有三篇），廣泛地闡釋聲韻，合成字型（如同中原的平上去入四聲，是學習的先決條件）。五、『苾栗底蘇呾啰』（Vritti-sutra），就是『蘇呾啰』的註釋（上面的四件是正經，下面的
【English Translation】 English version: Surely they would not understand the matter of herding. How could they be called all-knowing? Thereupon, they went to ask the Buddha. The Buddha spoke to them a volume of the 'Cowherding Sutra,' all about the matters of peaceful dwelling in herding during the four seasons. This clan joyfully renounced the household life, and all attained the fruit of the Path. Therefore, a disciple of the Shakya (釋氏) clan should examine themselves inwardly. Regarding the path of advancement, to be able to learn but not learn, to be able to know but not know, ultimately results in the fault of ignorance. The learning in the Western Regions generally consists of the Five Vidyas (五明): (1) Shabda-vidya (聲明), which means explaining writing; (2) Chikitsa-vidya (醫方明), which means medical skills and divination; (3) Shilpa-karma-sthana-vidya (工巧明), which means all kinds of crafts; (4) Hetu-vidya (因明), which means using the three modes of reasoning (thesis, reason, example) to determine right and wrong; (5) Adhyatma-vidya (內明), which means understanding cause and effect and thoroughly comprehending the true doctrine. Among them, 'She tuo bi tuo (攝拖苾馱)' is 'Shabda-vidya (聲明),' one of the Five Vidyas, because it extensively records the teachings of various dharmas. And the secular classics of the Western Regions are generally called 'Pi he jie la na (毗何羯喇拏),' formerly translated as 'Pi qie luo lun (毗伽羅論).' There are five major categories, like the Five Classics of the Central Plains. First is 'Siddham (悉曇章),' which means achieving auspiciousness, and is applied to beginners. Originally, it was passed down through forty-nine letters, forming eighteen chapters, totaling over ten thousand words, comprising over three hundred verses, each verse with four lines, each line with eight words, totaling thirty-two words, traditionally said to be spoken by Maheshvara (大自在天) (this text is passed down in the Western Heaven, and cannot be fully known now). Second is 'Sutra (蘇呾啰)' (i.e., 'Su da lan (素呾覽),' which is called 'Jing (契經)' here, meaning the scriptures that explain the teachings), which is the fundamental scripture of all Shabda-vidya, briefly explaining the essential meanings, with one thousand verses, written by the ancient scholar Bo er xian (波爾仙) (uncertain), who is protected by Maheshvara (大自在天) and has three eyes. Third is 'San tuo du (三馱睹)' (uncertain), with one thousand verses, specifically explaining the function of words, like the above scripture (also like the above scripture, it is the foundation of Shabda-vidya). Fourth is 'San qi luo (三棄啰)' (uncertain), which means reclaiming wasteland, metaphorically like a farmer opening up fields, with three chapters, each chapter with one thousand verses (there are three sections), extensively explaining phonetics and composing characters (like the four tones of the Central Plains, it is a prerequisite for learning). Fifth is 'Vritti-sutra (苾栗底蘇呾啰),' which is a commentary on the 'Sutra (蘇呾啰)' (the above four are the main scriptures, the following
並解釋之者)上古造釋眾矣。于中妙者有十八千頌。演其經本(演上四經也)是阇耶昳底大學士所造。其人當此國之初矣(武德貞觀間也)凡造西土不習此者。于其所學徒然哉。其有苾栗底蘇呾啰議釋二十四千頌。是學士缽顛杜攞所造。斯乃重顯前經(解前正經也)又有呵利伐㨖論二十五千頌。廣敘人事聲明諸家興廢(若今書史)即以其人為論目也。凡此諸書在異域。法俗通學。始為有知矣(異域西國也)彼方論師。前則龍猛．提婆．馬鳴(猛即龍樹也。南印度梵志。造智論十萬偈。提婆者南印度人。才超倫輩。一國有大自在天金鑄高二丈。以頗黎為目。提婆鑿之。夢神索眼。以手出眼還之。遂闕一目。師龍猛出家。為外道所殺。馬鳴者師脅尊者。本外道也。為月氏王說法。馬垂淚悲鳴。又云。生時諸馬盡鳴故名也)中則無著．天親(北印度人。佛滅九百年間出世)僧賢．清辯(僧賢。亦云眾賢。清辯造掌珍論。以芥子擊修羅窟。待彌勒出問義也)近則陳那．護法．法稱．戒賢．師子月．安慧．慧護．德光(戒賢。唐三藏往西國猶見之也)靡不具茲內外之典也。馬鳴大士撰蘇遠拏太子歌詞(太子好施捨男女等事)並本行詩(序佛成道等事。並佛所行贊。今在藏內也)龍樹以詩代書。寄南天竺國婆多婆漢那。彼方之人。
【現代漢語翻譯】 現代漢語譯本： （以及解釋這些經典的學者）都是古代的釋眾（Śrāvakā，聲聞）。其中精妙的有十八千頌（śloka，梵文詩歌的計量單位）。闡述其經本（闡述以上四部經）的是阇耶昳底（Jayāditya）大學士所造。這個人是當時這個國家最早的學者（指武德、貞觀年間）。凡是研究西土（印度）學術而不學習這些著作的人，他們的學問都是徒勞的。還有苾栗底蘇呾啰（Vṛtti-sūtra）的議釋，共二十四千頌，是學士缽顛杜攞（Bhaṭṭendu）所造。這實際上是重新闡釋之前的經典（解釋之前的正經）。又有呵利伐㨖論（Harivaṃśa），共二十五千頌，廣泛敘述人事，聲明諸家的興衰（如同現在的史書），就以那個人的名字作為論的題目。凡是這些書籍在異域（外國），僧俗都普遍學習，才算是有見識的人（異域指西國，即印度）。 那裡的論師，早期的有龍猛（Nāgārjuna，即龍樹，南印度婆羅門，著有《智論》十萬偈）、提婆（Deva，南印度人，才華超群。一個國家有大自在天（Maheśvara）用金鑄造的神像，高二丈，用頗黎（sphatika，水晶）做眼睛。提婆鑿開了神像，夢見神索要眼睛，就用手挖出眼睛還給神，因此缺了一隻眼睛。他的老師龍猛出家后，被外道所殺）、馬鳴（Aśvaghoṣa，老師是脅尊者（Pārśva）。原本是外道，為月氏王（Yuezhi king）說法，馬垂淚悲鳴。又說，他出生時所有的馬都鳴叫，因此得名）。中期的有無著（Asaṅga）、天親（Vasubandhu，北印度人，佛滅度九百年後出世）、僧賢（Saṃghabhadra，也叫眾賢）、清辯（Bhāviveka，著有《掌珍論》，用芥子擊打修羅窟（Asura cave），等待彌勒佛（Maitreya）出世問義）。近期的有陳那（Dignāga）、護法（Dharmapāla）、法稱（Dharmakīrti）、戒賢（Śīlabhadra）、師子月（Siṃhacandra）、安慧（Sthiramati）、慧護（Matigupta）、德光（Guṇamati）（戒賢，唐三藏（玄奘）去西國時還見過他）。沒有誰不具備這些內外典籍的。馬鳴大士撰寫了《蘇遠拏太子歌詞》（關於太子喜好施捨男女等事），以及《本行詩》（敘述佛陀成道等事，即《佛所行贊》，現在藏內）。龍樹用詩代替書信，寄給南天竺國（South India）的婆多婆漢那（Bādavānā），當地的人……
【English Translation】 English version: Those (who explain them) are the ancient Śrāvakās (hearers). Among them, the exquisite ones comprise eighteen thousand ślokas (verses). The one who expounds their original texts (expounding the above four scriptures) is the great scholar Jayāditya. He was the earliest scholar in this country (referring to the period of the Wude and Zhenguan eras). Those who study Western lands (India) without studying these works, their learning is in vain. There is also the Vṛtti-sūtra's commentary, comprising twenty-four thousand ślokas, created by the scholar Bhaṭṭendu. This is actually a re-elaboration of the previous scriptures (explaining the previous canonical texts). There is also the Harivaṃśa, comprising twenty-five thousand ślokas, extensively narrating human affairs, declaring the rise and fall of various schools (like current historical books), using that person's name as the title of the treatise. All these books are universally studied by both monastics and laity in foreign lands (foreign lands referring to the Western lands, i.e., India), only then can one be considered knowledgeable. The teachers there, in the early period, include Nāgārjuna (the South Indian Brahmin who wrote the Mahāprajñāpāramitopadeśa of one hundred thousand verses), Deva (a South Indian, exceptionally talented. In one country, there was a Maheśvara statue cast in gold, two zhang high, with sphatika (crystal) eyes. Deva chiseled open the statue, dreamed that the god demanded his eyes, so he gouged out his eyes and returned them, thus losing one eye. His teacher Nāgārjuna, after becoming a monk, was killed by heretics), and Aśvaghoṣa (whose teacher was Pārśva. Originally a heretic, he preached to the Yuezhi king, and the horses wept and wailed. It is also said that when he was born, all the horses neighed, hence the name). In the middle period, there are Asaṅga, Vasubandhu (a North Indian, born nine hundred years after the Buddha's Parinirvana), Saṃghabhadra (also called Zhongxian), and Bhāviveka (who wrote the Karatalaratna, using a mustard seed to strike the Asura cave, waiting for Maitreya to appear and ask about the meaning). In the recent period, there are Dignāga, Dharmapāla, Dharmakīrti, Śīlabhadra, Siṃhacandra, Sthiramati, Matigupta, and Guṇamati (Śīlabhadra, Tang Sanzang (Xuanzang) still saw him when he went to the Western lands). None of them lack these internal and external scriptures. The great scholar Aśvaghoṣa wrote the Suvarṇaprabhāsa-sūtra (about the prince's fondness for giving away men and women, etc.), and the Buddhacarita (narrating the Buddha's enlightenment, etc., i.e., the Acts of the Buddha, now in the Tibetan canon). Nāgārjuna used poetry instead of letters, sending them to Bādavānā in South India, the local people...
咸皆誦詠(若此方文選等也)以為華而典也。其有摩呾哩制咤。承佛先記。廣興讚詠。初造四百頌。次造一百五十頌。無著世親西土修詞者。莫不鉆仰祖習為美焉(論語云。鉆之彌堅。仰之彌高也。祖習師承也。祖宗也。習學也)其身毒以婆羅門為上。不齒餘三姓(婆羅門。本梵天苗裔。德尊也。剎帝利。但貴爾故皆不及也)故有四圍陀書。可十萬偈(一云阿由。此云方命。謂醫方等。二云殊夜。謂祭祀。書也。三婆么。謂禮儀十相音樂戰法諸事等也。四阿達婆。謂咒術等。皆梵天所說也)咸悉口相傳授。不書皮貝(七歲就師口誦學之。學成為國之師也)彼國相承云。有學聰明法。一謂覆審生智(謂推求道理。審覆義味也)二顯字母(從字生字。從聲生聲也)安神旬月之內思若涌泉。計無此法則無以誦群言如激箭也。昔者佛陀耶舍求那跋摩則其人也。初耶舍至於秦。將事翻譯。秦人試之。授以差籍藥方及諸書。於三日誦畢。求那所誦凡百餘萬言。諸來三藏罕有不至此者。華夏自燧人氏仰觀鬥極。以定方名(伏犧□□民之純鈍。但識其母。不識其父。只知蔽前。不知蔽后。饑則求食。飽則棄余。太昊伏而化之。故曰伏犧仰觀天文。俯察地理。以辨方物也)庖犧用之而畫八卦造書契。至若三墳五典八索九丘。皆古之遺書(
【現代漢語翻譯】 咸皆誦詠（如同此地的《文選》等）認為其華麗而典雅。其中有摩呾哩制咤（Mātr̥ceṭa，一位佛教詩人），承蒙佛陀先前的授記，廣泛創作讚歌。最初創作了四百頌，接著創作了一百五十頌。無著（Asaṅga）和世親（Vasubandhu）這些西土的修辭學家，無不鉆研和傚法他的作品，視之為美事（如同《論語》所說：『鉆研它，越發堅實；仰望它，越發高遠』）。這裡的『祖習』指的是師承，也指祖宗和學習。 在身毒（Sindhu，古印度）以婆羅門（Brāhmaṇa，印度教祭司）為尊，其餘三個姓氏不被重視（婆羅門是梵天（Brahmā）的後裔，因其德行高尚而受尊敬。剎帝利（Kshatriya，武士）雖然尊貴，但也比不上婆羅門）。因此有四圍陀（Veda）書，大約有十萬偈（一說阿由（Āyurveda），此地稱為方命，指的是醫方等；二說殊夜（yajurveda），指的是祭祀書；三婆么（Sāmaveda），指的是禮儀、十相、音樂、戰法等事；四阿達婆（Atharvaveda），指的是咒術等，都是梵天所說）。這些都通過口頭相傳，不寫在貝葉上（七歲就拜師口誦學習，學成后成為國家的老師）。 那個國家相傳有一種學習聰明的方法：一是覆審生智（指的是推求道理，審察義理）；二是顯字母（從字生字，從聲生聲）。安心神，在十天或一個月內，思緒就像泉水一樣涌出。認為沒有這種方法，就無法像射箭一樣快速地誦讀各種言語。從前佛陀耶舍（Buddhayashas）和求那跋摩（Guṇabhadra）就是這樣的人。當初佛陀耶舍來到秦地，準備從事翻譯工作，秦人爲了測試他，給了他戶籍、藥方以及各種書籍，他在三天內就全部背誦完畢。求那跋摩所背誦的內容總共有百餘萬字。前來中土的眾多三藏法師，很少有不來拜訪他的。華夏自從燧人氏（Suirenshi）仰觀鬥極星，以確定方位名稱（伏羲（Fuxi）時代，人民純樸愚鈍，只知道母親，不知道父親，只知道遮蔽前面，不知道遮蔽後面，飢餓了就尋找食物，飽了就丟棄剩餘的食物。太昊（Taihao）伏羲教化了他們，所以稱為伏羲，他仰觀天文，俯察地理，以辨別方位和物產）。庖犧（伏羲的別稱）運用這些知識畫了八卦，創造了文字。至於三墳五典八索九丘，都是古代遺留下來的書籍。
【English Translation】 They all recited and praised them (like the 'Selections of Literature' in this land), considering them ornate and elegant. Among them was Mātr̥ceṭa (a Buddhist poet), who, having received a prophecy from the Buddha, widely composed hymns of praise. He initially created four hundred verses, followed by one hundred and fifty verses. Asaṅga and Vasubandhu, rhetoricians of the Western Lands, all delved into and emulated his works, regarding them as beautiful (as the Analects say: 'Drill into it, and it becomes firmer; look up to it, and it becomes higher'). Here, 'ancestral practice' refers to lineage and also to ancestors and learning. In Sindhu (ancient India), Brāhmaṇas (Hindu priests) were revered, while the other three castes were not valued (Brāhmaṇas are descendants of Brahmā, respected for their high virtue. Kshatriyas (warriors), although noble, were not comparable to Brāhmaṇas). Therefore, there are the four Vedas, with approximately one hundred thousand verses (one says Āyurveda, here called 'Fang Ming', referring to medical prescriptions, etc.; another says Yajurveda, referring to sacrificial texts; Sāmaveda refers to rituals, ten aspects, music, warfare, and other matters; Atharvaveda refers to incantations, etc., all spoken by Brahmā). These were all transmitted orally, not written on palm leaves (at the age of seven, one would study with a teacher, reciting orally, and upon completion of studies, become a teacher of the nation). That country has a tradition of a method for learning intelligence: first, 'reviewing and examining generates wisdom' (referring to investigating principles and scrutinizing meanings); second, 'revealing letters' (letters generating letters, sounds generating sounds). Calm the mind, and within ten days or a month, thoughts will flow like a spring. It is believed that without this method, one cannot recite various languages as quickly as shooting an arrow. In the past, Buddhayashas and Guṇabhadra were such people. When Buddhayashas first arrived in Qin, preparing to engage in translation work, the people of Qin tested him by giving him census records, medical prescriptions, and various books, which he recited completely in three days. Guṇabhadra recited a total of over a million words. Among the many Tripiṭaka masters who came to China, few did not visit him. Since the time of Suirenshi in China, who looked up at the Dipper to determine the names of directions (in the time of Fuxi, the people were simple and ignorant, knowing only their mothers, not their fathers, knowing only to cover the front, not the back, seeking food when hungry, and discarding the leftovers when full. Taihao Fuxi civilized them, hence the name Fuxi, who looked up at the heavens and observed the earth to distinguish directions and products). Paoxi (another name for Fuxi) used this knowledge to draw the eight trigrams and create writing. As for the Three Tombs, Five Canons, Eight Cords, and Nine Hills, these are all books left over from ancient times.
三墳三皇之書。五典五帝之書。八索八卦之書。九丘九州之志)如楚倚氏之所讀者也(楚靈王時。左史倚相能讀三墳五典八索九丘也)洎仲尼。刪詩定禮樂。贊易道修春秋。振崩壞之俗(周自幽厲之後。東遷洛邑。諸侯專征禮樂崩壞。魯哀公十一年。夫子自衛反魯。十四年獲麟。遂修春秋。刪詩。定禮。正崩瑰之俗)故有六經焉(春秋。禮記。周易。尚書。毛詩。樂章)故孔子曰。溫柔敦厚詩教也(不學詩無以言)疏通知遠書教也(正王言之道)廣博易良樂教也(和民之情)潔凈精微易教也(窮理盡性)恭儉莊敬禮教也(安上治民)屬辭比事春秋教也(正褒貶之道事類相近也)左氏國語(左丘明以春秋事義未盡。置國語以互見也)馬遷史記(司馬遷得罪囚蠶室因修史記。以至漢武時凡一百三十卷)漢魏以後。皆有書志(班固前漢書一百二十卷。司馬彪後漢書八十卷。陳壽三國誌等。諸國書籍極多)兼乎百氏備于金馬石渠之目(皆漢藏書之府。又近有經籍志吳氏西齊母氏東齊。皆見其目)至若文章之始歌虞頌殷。逮周德下衰詩人盛矣。詩人之後。騷宋變于風雅(騷屈原宋宋玉也。皆六國時人也)賈馬楊班漸變乎騷(賈誼司馬相如楊雄班固也)逮安變乎賈馬(漢獻帝時)晉宋已降。咸韶不接(咸韶堯舜之樂)齊梁之間。花
【現代漢語翻譯】 現代漢語譯本： 《三墳》（Sanfen，上古時期的書籍）、《三皇之書》（Sanhuang zhi shu，關於三皇的書籍）。《五典》（Wudian，上古時期的書籍）、《五帝之書》（Wudi zhi shu，關於五帝的書籍）。《八索》（Basuo，上古時期的書籍）、《八卦之書》（Bagua zhi shu，關於八卦的書籍）。《九丘》（Jiuqiu，上古時期的書籍）、《九州之志》（Jiuzhou zhi，關於九州的記載），就像楚國倚氏所讀的書籍一樣（楚靈王時期，左史倚相能夠讀《三墳》、《五典》、《八索》、《九丘》）。 到了仲尼（仲尼，即孔子）的時候，刪減《詩經》，制定禮樂，讚揚《易經》的道理，修訂《春秋》，匡正崩壞的社會風俗（周朝自從周幽王、周厲王之後，向東遷都洛邑，諸侯各自征戰，禮樂崩壞。魯哀公十一年，孔子從衛國返回魯國。十四年，獲得麒麟，於是修訂《春秋》，刪減《詩經》，制定禮儀，匡正崩壞的社會風俗）。所以有了六經（《春秋》、《禮記》、《周易》、《尚書》、《毛詩》、《樂章》）。 所以孔子說：『溫柔敦厚是《詩》的教義（不學《詩》，就無法說話）。疏通事理，通達遠見是《書》的教義（匡正君王言行的準則）。廣博平和，平易善良是《樂》的教義（調和民眾的情感）。潔凈純粹，精深微妙是《易》的教義（窮究事物的道理，認識事物的本性）。恭敬節儉，莊重謹慎是《禮》的教義（安定上位者，治理百姓）。組織言辭，比較史事是《春秋》的教義（匡正褒獎和貶斥的準則，史事相互類似）。』 《左氏國語》（Zuoshi Guoyu，左丘明爲了補充《春秋》中未盡的事義，撰寫《國語》以相互補充）。馬遷的《史記》（Shiji，司馬遷因獲罪被處以宮刑，於是撰寫《史記》，到漢武帝時共一百三十卷）。漢朝魏朝以後，都有史書典志（班固的《前漢書》一百二十卷，司馬彪的《後漢書》八十卷，陳壽的《三國誌》等，各國的書籍非常多）。 兼及諸子百家的著作，都收錄在金馬、石渠閣的書目中（都是漢朝藏書的地方。最近還有經籍志，吳氏、西齊、母氏、東齊，都見於其書目）。至於文章的開端，歌頌虞舜，讚美殷商。到了周朝，道德衰落，詩人興盛。詩人的作品之後，屈原的《離騷》、宋玉的作品改變了《風》、《雅》的傳統（屈原、宋玉都是六國時期的人）。賈誼、司馬相如、楊雄、班固逐漸改變了屈原的風格。 到了漢獻帝時期，又改變了賈誼、司馬相如的風格。晉朝宋朝以後，咸池、韶樂的傳統已經中斷（咸池、韶樂是堯舜時期的音樂）。齊梁之間，文風華麗。
【English Translation】 English version: 'Sanfen' (三墳, ancient books), 'The Book of the Three Sovereigns' (三皇之書, books about the Three Sovereigns). 'Wudian' (五典, ancient books), 'The Book of the Five Emperors' (五帝之書, books about the Five Emperors). 'Basuo' (八索, ancient books), 'The Book of the Eight Trigrams' (八卦之書, books about the Eight Trigrams). 'Jiuqiu' (九丘, ancient books), 'Records of the Nine Provinces' (九州之志, records about the Nine Provinces), just like the books read by Yi of Chu (楚倚氏) (During the reign of King Ling of Chu, the Left Historian Yi Xiang was able to read 'Sanfen', 'Wudian', 'Basuo', and 'Jiuqiu'). When it came to Zhongni (仲尼, Confucius), he reduced the 'Book of Poetry', established rites and music, praised the principles of the 'Book of Changes', and revised the 'Spring and Autumn Annals', correcting the collapsing social customs (After King You and King Li of Zhou, the Zhou Dynasty moved its capital eastward to Luoyi, and the feudal lords fought each other, causing the collapse of rites and music. In the eleventh year of Duke Ai of Lu, Confucius returned to Lu from Wei. In the fourteenth year, a unicorn was captured, so he revised the 'Spring and Autumn Annals', reduced the 'Book of Poetry', established rites, and corrected the collapsing social customs). Therefore, there were the Six Classics ('Spring and Autumn Annals', 'Book of Rites', 'Book of Changes', 'Book of Documents', 'Mao Poetry', 'Music Chapters'). Therefore, Confucius said: 'Gentleness and sincerity are the teachings of the 'Book of Poetry' (If you don't study the 'Book of Poetry', you cannot speak). Understanding principles and reaching far-sightedness are the teachings of the 'Book of Documents' (The standard for correcting the words and deeds of the ruler). Broadness and peace, ease and kindness are the teachings of 'Music' (Harmonizing the emotions of the people). Cleanliness and purity, profundity and subtlety are the teachings of the 'Book of Changes' (Exhaustively investigating the principles of things and understanding their nature). Respect and frugality, solemnity and caution are the teachings of 'Rites' (Stabilizing those in high positions and governing the people). Organizing words and comparing historical events are the teachings of the 'Spring and Autumn Annals' (The standard for correcting praise and criticism, historical events are similar to each other).' 'Zuoshi Guoyu' (左氏國語, Zuo Qiuming wrote 'Guoyu' to supplement the unfinished events and meanings in the 'Spring and Autumn Annals' to complement each other). Sima Qian's 'Records of the Grand Historian' (史記, Sima Qian was punished with castration for his crime, so he wrote 'Records of the Grand Historian', totaling one hundred and thirty volumes during the reign of Emperor Wu of Han). After the Han and Wei Dynasties, there were historical records and treatises (Ban Gu's 'Book of Han' has one hundred and twenty volumes, Sima Biao's 'Book of the Later Han' has eighty volumes, Chen Shou's 'Records of the Three Kingdoms', etc., there are many books from various countries). Including the works of various schools of thought, all are included in the catalogs of Jinma and Shiqu Pavilions (Both are places where books were collected in the Han Dynasty. Recently, there are also bibliographies, Wu's, Western Qi, Mu's, and Eastern Qi, all of which are found in their catalogs). As for the beginning of literature, singing praises to Yu Shun and praising the Shang Dynasty. By the time of the Zhou Dynasty, morality declined, and poets flourished. After the works of the poets, Qu Yuan's 'Li Sao' and Song Yu's works changed the traditions of 'Feng' and 'Ya' (Qu Yuan and Song Yu were both people of the Six Kingdoms period). Jia Yi, Sima Xiangru, Yang Xiong, and Ban Gu gradually changed Qu Yuan's style. By the time of Emperor Xian of Han, the style of Jia Yi and Sima Xiangru was changed again. After the Jin and Song Dynasties, the traditions of Xianchi and Shao music were interrupted (Xianchi and Shao music were the music of the Yao and Shun periods). Between the Qi and Liang Dynasties, the literary style was ornate.
繪相擬(沈約劉勰任昉謝安等)此方六書(象形。指事。會意。形聲。轉註。假借也)定文字之所出。故窮大篆則于文字之不惑也。彼方六釋(一持業。二依主分出依士。三相違。四帶數分同依士。五鄰近。六有財也)辯名題之因致。故窮世語典語。則于名題有得矣(一切真俗世諦名題。皆以六釋攝之。無不辯認宗旨者也)而康僧會．支道林．澄．什．安．遠。什門四聖(生肇融睿)梁僧祐．周道安．隋彥琮．國初凈．宣．林．概(慧凈。道宣法林。明概)靡不洞閑本教。該涉經史。研綜詞翰。咸事著述。極夫匡紹者也(皆貞觀譯經之高僧)禮曰。博聞強識而讓敦善行而不怠。謂之君子僧也。支遁注莊子逍遙篇。希玄之賓高其致也。慧凈撰英華集(詩集)麗藻之士美其鑒也。由是表正人天。折衝師律。文場法苑。何世曠能。嘗有客聽遠公實相義。往復移時。彌增疑昧。遠引莊子義為連類。惑者乃悟。自後安公時聽遠不廢俗典。宋元嘉年(文帝也)巳日(三月三也)車駕臨曲水。命慧觀與朝士賦詩。觀即座先獻。周建德年。陳周弘正來聘詢謀談士。曇延首應之(周武帝時也)大駕親臨釋奠。延當席抑揚。陳人敷衽。稽首拜聽(展衣襟作禮而聽也)因構詩四十首簡延。延用其韻酬和。如宿誦焉。彼乃圖延形像歸於陳(周都
【現代漢語翻譯】 現代漢語譯本： 繪相擬（沈約、劉勰、任昉、謝安等）此方六書（象形、指事、會意、形聲、轉註、假借）確定了文字的來源。因此，深入研究大篆，就能對文字不再感到困惑。彼方六釋（一、持業釋；二、依主釋，分出依士釋；三、相違釋；四、帶數釋，分同依士釋；五、鄰近釋；六、有財釋）辨析了名題的因由。因此，深入研究世俗語言和典故，就能對名題有所領悟（一切真俗世諦的名題，都用六釋來概括，沒有不能辨認其宗旨的）。康僧會、支道林、釋道安、鳩摩羅什、釋慧遠，以及什門四聖（僧肇、道生、僧融、道睿），梁代的僧祐，周代的道安，隋代的彥琮，唐朝初年的慧凈、道宣、法琳、明概，無不精通佛教，廣泛涉獵經史，研究綜合詞章，都致力於著書立說，竭力匡正和紹隆佛法（都是貞觀年間翻譯佛經的高僧）。《禮記》說：『博學多聞，記憶力強，並且謙讓；敦厚善良，身體力行而不懈怠，這叫做君子僧。』支遁註解《莊子·逍遙遊》，推崇玄妙的客人，讚賞其高尚的志趣。慧凈撰寫《英華集》（詩集），文采華麗之士讚美他的鑑賞能力。因此，他們能匡正人天，折服異端，堪稱文場法苑的棟樑，哪個時代不缺少這樣的人才呢？曾經有客人聽慧遠法師講解實相義，反覆辯論了很長時間，反而更加疑惑。慧遠法師引用《莊子》的義理來類比，疑惑的人才恍然大悟。從此以後，慧遠法師講經時，謝安公允許他引用世俗典籍。宋元嘉年間（文帝時期），三月三巳日，皇帝的車駕來到曲水邊，命令慧觀和朝廷官員賦詩。慧觀當場率先獻詩。周建德年間，陳朝的周弘正前來訪問，諮詢有學識的談論之士，曇延首先應答（周武帝時期）。皇帝親自臨幸釋奠的場所，曇延當場慷慨陳詞，陳朝的人整理衣襟，稽首拜聽（整理衣襟表示尊敬地聽講）。因此，陳朝繪製了曇延的畫像帶回陳朝（周朝的都城）。
【English Translation】 English version: Eminent figures like Shen Yue, Liu Xie, Ren Fang, and Xie An established the Six Scripts (pictographs, ideographs, associative compounds, phonetic loans, derivative cognates, and phonetic semantic compounds) in this land, defining the origins of written characters. Therefore, by thoroughly studying the Great Seal Script, one can dispel confusion regarding written characters. The Sixfold Explanations (1. Determinative Apposition, 2. Dependent Determinative Apposition, branching into Attributive Apposition, 3. Contrastive Apposition, 4. Numerical Apposition, branching into Co-Attributive Apposition, 5. Proximate Apposition, 6. Possessive Apposition) in that land clarify the causes of nomenclature. Therefore, by thoroughly studying secular language and allusions, one can gain insight into nomenclature (all true and conventional mundane designations are encompassed by the Sixfold Explanations, without failing to discern their principles). Kang Senghui, Zhi Daolin, Shi Da'an (釋道安), Kumarajiva (鳩摩羅什), Huiyuan (釋慧遠), and the Four Sages of Kumarajiva's school (Sengzhao (僧肇), Daosheng (道生), Sengrong (僧融), and Daorui (道睿)), Sengyou (僧祐) of the Liang dynasty, Daoan (道安) of the Zhou dynasty, Yanzong (彥琮) of the Sui dynasty, Huijing (慧凈), Daoxuan (道宣), Falin (法琳), and Minggai (明概) of the early Tang dynasty, were all thoroughly versed in the fundamental teachings, extensively studied the classics and histories, researched and synthesized literary compositions, and devoted themselves to writing and expounding the Dharma, striving to rectify and propagate Buddhism (all were eminent monks who translated scriptures during the Zhenguan era). The Book of Rites states: 'To be learned and have a strong memory, yet be modest; to be virtuous and diligently practice good deeds without laziness, this is called a gentleman monk.' Zhi Dun's commentary on Zhuangzi's 'Free and Easy Wandering' praised the profound guests and admired their noble aspirations. Huijing compiled the 'Collection of Exquisite Blossoms' (a collection of poems), and literary talents praised his discerning ability. Therefore, they could rectify humanity and the heavens, refute heterodoxies, and were pillars of the literary and Dharma realms. What age lacks such talents? Once, a guest listened to Master Huiyuan's explanation of the Reality Doctrine, debating back and forth for a long time, only to become more confused. Huiyuan cited the principles of Zhuangzi to draw an analogy, and the confused person suddenly understood. From then on, when Huiyuan lectured, Duke An allowed him to cite secular classics. During the Yuanjia era of the Song dynasty (Emperor Wen), on the day of the Snake (巳日) of the third month, the emperor's carriage arrived at the winding stream, and he ordered Huiguan and the court officials to compose poems. Huiguan immediately presented a poem. During the Jian'de era of the Zhou dynasty, Zhou Hongzheng of the Chen dynasty came to visit, seeking advice from learned scholars. Tanyan (曇延) was the first to respond (during the reign of Emperor Wu of the Zhou dynasty). The emperor personally attended the sacrificial ceremony, and Tanyan spoke eloquently on the spot, while the people of Chen straightened their robes, bowed their heads, and listened respectfully (straightening their robes as a sign of respect). Therefore, the Chen dynasty painted a portrait of Tanyan and took it back to Chen (the capital of the Zhou dynasty).
長安。陳都金陵)晨夕向北致禮。以為曇延菩薩也。夫世以容詞德行難以求備之仁也。難語其闕真可謂堂堂乎難與併爲仁矣(如子張之容子責詞顏回德行各有偏也)靈裕初出家。師令誦經。執卷矢曰。我於三藏洎儒教。必望通曉。無或以渝其志(渝變也)由是學光時彥。世號裕菩薩也。梁武暮年。詔舍道法(弘明集云。梁武初崇道。至天監二年舍道歸佛。具有文也)兼鄙儒教。彼或慮人深溺不返(聖人令習外典。但使知之慮成耽惑溺於邪徑)或正失其極。將亡之數也(若失其正則迷於理)夫有益於生民。大聖未嘗祛之(儒道之教。皆益於人。是以吾教不必除之)故經曰。不壞俗諦而建立真諦。彼二教仁智所行。亦人天之報也(如清虛寡慾仁孝忠信。皆人天之行者也)但報在人天。為道之門階。何必舍而鄙之也。聖人不私己。豈以己不欲而施天下乎(不可以己不欲而令天下皆黜之)今重名教。彼猶無親疏。重禮樂彼猶無君臣。重律。歷彼猶昧寒暑。重刑法彼猶亂彝典(彝常也。典法也)重廉讓彼猶規僭競。重道德彼猶尚浮偽。況加之使人後二教混沌若鳥獸(人若不習二教。與鳥獸何別也)而欲訓之以無生乎(儒道尚昧。何由示之真理)夫欲絢美玄黃先潔其素。欲涉道德先履仁義。故大聖遺法二千年。而中華之人以先有孔
【現代漢語翻譯】 現代漢語譯本： 在長安、陳都（今南京）、金陵，人們早晚都向北致禮，認為那是曇延菩薩。世人常說，要找到兼具美好容貌和高尚德行的人很難。難以評論子張的容貌和子責的言辭，顏回的德行各有偏頗，真可謂是各有千秋，難以並論為完美之人。靈裕最初出家時，他的老師讓他誦經。他拿著經卷發誓說：『我對於三藏（經、律、論）乃至儒家經典，必定要通曉，絕不改變我的志向。』（渝，是改變的意思）。因此，他學識淵博，成為當時的名士，世人稱他為裕菩薩。梁武帝晚年，下詔廢除道教（《弘明集》記載，梁武帝最初崇尚道教，到天監二年捨棄道教皈依佛教，有文獻記載）。同時也輕視儒教。他或許是擔心人們沉溺其中無法回頭（聖人讓人學習外道典籍，只是爲了讓他們瞭解，擔心他們沉迷於邪門歪道）。或者矯枉過正，將要走向滅亡的境地（如果失去正確的方向，就會迷惑于錯誤的道理）。凡是對百姓有益的，偉大的聖人從來不會廢除（儒教和道教，都對人有益，因此我們的佛教不必廢除它們）。所以經書上說：『不破壞世俗的真理而建立真正的真理。』儒教和道教所推崇的仁和智，也是人天福報的來源（如清心寡慾、仁孝忠信，都是人天之行）。但這些福報只是在人天，是通往真道的階梯，何必捨棄而輕視它們呢？聖人不為自己考慮，怎麼能因為自己不喜歡就強加於天下人呢？（不能因為自己不喜歡就讓天下人都拋棄它）。現在重視名教，但名教還沒有親疏之分；重視禮樂，但禮樂還沒有君臣之別；重視法律，但法律還不明白寒暑變化；重視刑法，但刑法還混亂了常理法度（彝，是常理；典，是法度）；重視廉讓，但廉讓還在規範僭越和競爭；重視道德，但道德還在崇尚虛浮和虛偽。更何況如果讓人後天學習儒道二教，那就會像鳥獸一樣混沌無知（人如果不學習儒道二教，和鳥獸有什麼區別呢？），又怎麼能用無生之理來教化他們呢？（儒道尚且不明白，又怎麼能向他們展示真正的道理呢？）。想要描繪絢麗的玄黃色彩，先要使底色潔白；想要涉足道德的領域，先要履行仁義。所以大聖人遺留下來的佛法已經有兩千年了，而中華之人因為先有了孔
【English Translation】 English version: In Chang'an, Chen Du (now Nanjing), and Jinling, people would pay respects facing north morning and evening, believing it was to the Bodhisattva Tanyan. It is often said that it is difficult to find someone who possesses both beautiful appearance and virtuous conduct. It's hard to comment on Zizhang's appearance and Zize's words, Yan Hui's virtue each has its own bias, it can be said that each has its own merits, and it is difficult to compare them as perfect people. When Lingyu first became a monk, his teacher asked him to recite scriptures. Holding the scripture, he vowed: 'I must understand the Tripitaka (Sutras, Vinaya, Shastras) and even Confucian classics, and I will never change my ambition.' (Yu means to change). Therefore, he was knowledgeable and became a famous scholar at the time, and people called him Bodhisattva Yu. In his later years, Emperor Wu of Liang issued an edict to abolish Taoism (the 'Hongming Collection' records that Emperor Wu of Liang initially admired Taoism, but abandoned Taoism and converted to Buddhism in the second year of Tianjian, which is documented). At the same time, he also despised Confucianism. He may have been worried that people would be immersed in it and unable to turn back (the sage asked people to learn external classics, just to let them understand, worried that they would be addicted to evil ways). Or overcorrecting, it will lead to the brink of destruction (if you lose the right direction, you will be confused by the wrong principles). Whatever is beneficial to the people, the great sage never abolishes it (Confucianism and Taoism are both beneficial to people, so our Buddhism does not need to abolish them). Therefore, the scriptures say: 'Do not destroy the mundane truth but establish the true truth.' The benevolence and wisdom promoted by Confucianism and Taoism are also the source of human and heavenly blessings (such as purity and desire, benevolence, filial piety, loyalty and faith, are all human and heavenly actions). But these blessings are only in the human and heavenly realms, and are the steps to the true path, so why abandon and despise them? The sage does not consider himself, how can he impose on the world what he does not want? (You cannot let the world abandon it just because you don't like it). Now we value fame and teaching, but fame and teaching have no distinction between closeness and distance; we value etiquette and music, but etiquette and music have no distinction between monarchs and ministers; we value law, but law does not understand the changes of cold and heat; we value criminal law, but criminal law is still confused with the norms and laws (Yi is the norm; Dian is the law); we value integrity and concession, but integrity and concession are still regulating transgression and competition; we value morality, but morality is still advocating vanity and hypocrisy. What's more, if people learn Confucianism and Taoism after tomorrow, they will be as ignorant as birds and animals (what is the difference between people and birds and animals if they do not learn Confucianism and Taoism?), how can they be taught with the principle of non-birth? (If Confucianism and Taoism are not understood, how can the true truth be shown to them?). If you want to paint gorgeous black and yellow colors, you must first make the background color white; if you want to set foot in the realm of morality, you must first practice benevolence and righteousness. Therefore, the Dharma left by the great sage has been around for two thousand years, and the people of China have had Confucius first
老虛無仁智。而後識精真之教。迴向崇奉者。門門如日教之矣(孝經曰。非家至而日見之)四夷之人。非二教所覃。於今猶不能齋戒。而況能神遊八解之理乎(八解脫觀名如內有觀外無色等也)故釋教籍二教以為前驅也(前導也)而老教云自然者蓋真如相似之名也。言萬物自然者。謂自然之道與萬物為一(萬物者有為事法也。自然者無為真理也。萬物事法與無為真理不即不離也)非萬物不由因緣(不言萬物不從因緣而生也)稱之曰自然也。今說者未達(異執之徒也)乃毀內教因緣之義。妄發揮自然之理。斯乃與西域外道同見(如自然外道云。誰尖棘刺畫離獸。誰掘河海與川源。暴風卒起。還自定萬法。須知皆自然)豈謂迦葉之貳化歟(清凈法行經云。老子是迦葉所化也)而洙泗之門以仁為至行非道德則必先於仁矣。故雖由也可使治千乘之賦(諸侯之賦。可使子路治之)赤也可使束帶立於朝(公西華可使為通使之官立朝與賓客言也)楚子文無三巳之色(楚令尹。姓鬥。名谷。字烏兔。三仕為令尹不喜。三巳去職亦不慍。舊令尹之政必告新令尹)陳文子棄十乘之馬。求其仁稱(陳須無也。時崔杼弒君。文子棄四十匹馬而奔惡之也)仲尼之所不與(孔子皆曰。不知其仁明仁道難也)彼仁也者。通乎百行。協於一德(專一之德
【現代漢語翻譯】 現代漢語譯本： 老子所說的『虛無』、儒家所說的『仁』，都只是方便之說，並非究竟的智慧。只有認識到精深真實的佛教，並真心歸向崇奉，才能像陽光一樣照耀每個角落（正如《孝經》所說：『陽光不是隻照耀一家，而是每天照耀萬物』）。那些四夷之人，沒有受到儒、道二教的薰陶，至今尚且不能持齋守戒，更何況能領悟神遊於八解脫的境界呢（八解脫，即八種禪定觀想，例如內有色想觀外無色等）。所以說，佛教是藉助儒、道二教作為先導的。 而道教所說的『自然』，其實與佛教的『真如』相似。說萬物自然，是指自然之道與萬物合為一體（萬物是有為的事法，自然是無為的真理，萬物事法與無為真理不即不離）。這並不是說萬物不是由因緣和合而生，而是稱之為『自然』。現在有些說法不正確的人（指異端邪說之徒），不明白這個道理，就詆譭佛教因緣的意義，妄自發揮自然的道理，這與西域外道的見解相同（例如自然外道說：『是誰製造了尖銳的荊棘和野獸？是誰挖掘了河流和海洋？暴風突然興起，又自然平息，萬法都是自然而然的』）。這難道是迦葉尊者的教化嗎（《清凈法行經》說：老子是迦葉尊者所化現的）？ 而儒家學派以『仁』為最高的德行，如果不是道德，就一定要先講仁。所以孔子說，即使是子路，也可以讓他管理擁有千輛兵車的諸侯的賦稅（諸侯的賦稅，可以讓子路去管理）；即使是公西華，也可以讓他穿戴整齊地站在朝廷上（公西華可以作為通使的官員，站在朝廷上與賓客交談）。楚國的令尹子文沒有喜怒之色（楚國的令尹，姓鬥，名谷，字烏兔，多次擔任令尹不喜悅，多次辭去官職也不惱怒，舊令尹的政事必定告訴新令尹）。陳文子放棄了四十匹馬，去追求他的仁義之名（陳須無，當時崔杼弒殺國君，文子放棄四十匹馬逃往魯國）。這些都是孔子所不贊同的（孔子說，不知道他們的仁，明白仁道是很難的）。他們所說的『仁』，貫通於各種行為，符合專一的德行。
【English Translation】 English version: Laozi's 'emptiness' and Confucianism's 'benevolence' are merely expedient teachings, not ultimate wisdom. Only by recognizing the profound and true Buddhism and sincerely devoting oneself to it can one illuminate every corner like the sun (as the Classic of Filial Piety says: 'The sun does not shine on just one family, but illuminates all things every day'). Those people of the four barbarians, who have not been influenced by Confucianism and Taoism, are still unable to observe fasting and precepts, let alone comprehend the realm of spiritual wandering in the Eight Deliverances (Eight Deliverances, namely eight kinds of meditative contemplations, such as internal form contemplation of external formlessness, etc.). Therefore, it is said that Buddhism uses Confucianism and Taoism as precursors. And the 'nature' mentioned in Taoism is actually similar to the 'Tathata' of Buddhism. Saying that all things are natural means that the way of nature is one with all things (all things are conditioned phenomena, nature is unconditioned truth, the phenomena of all things are inseparable from unconditioned truth). This does not mean that all things are not born from the combination of causes and conditions, but it is called 'nature'. Now some incorrect sayings (referring to heretical sects) do not understand this principle, so they slander the meaning of Buddhist causality and arbitrarily expound the principle of nature, which is the same as the views of the Western heretics (such as the natural heretics saying: 'Who made the sharp thorns and wild beasts? Who dug the rivers and seas? The storm suddenly rises and then naturally subsides, all laws are natural'). Is this the teaching of Venerable Kashyapa (the Sutra of Pure Dharma Practice says: Laozi is the manifestation of Venerable Kashyapa)? And the Confucian school takes 'benevolence' as the highest virtue, if it is not morality, then benevolence must be spoken first. Therefore, Confucius said that even Zilu could be allowed to manage the taxes of the princes who owned a thousand chariots (the taxes of the princes could be managed by Zilu); even Gong Xihua could be allowed to stand in court neatly dressed (Gong Xihua could be an envoy, standing in court talking to guests). The Chu Ling Yin (Prime Minister) Ziwen had no expression of joy or anger (The Chu Ling Yin, surnamed Dou, named Gu, styled Wutu, served as Ling Yin many times without joy, and resigned many times without annoyance, the affairs of the old Ling Yin must be told to the new Ling Yin). Chen Wenzi abandoned forty horses to pursue his reputation for benevolence (Chen Xuwu, at that time Cui Zhu assassinated the monarch, Wenzi abandoned forty horses and fled to Lu). These are all disapproved by Confucius (Confucius said that he did not know their benevolence, it is difficult to understand the way of benevolence). The 'benevolence' they speak of permeates all kinds of behavior and conforms to a single virtue.
)未有不由仁而廣大者。在五天稱菩薩。在九州稱仁人。蓋人能慈慧。慈慧能仁。菩薩行仁之極行。君子漸得其門者矣。若使梁武不由二教。安得為君子儒而至於大方乎(方道也。若言梁武局執。豈得稱君子儒而至於大道乎)今為論者必張孫吳之勢(孫武吳起並六國時良將。各著兵書善戰陣。今論義者與敵鏗鏘。如孫吳之戰勢也)學戒者必敦顏柳之節(顏叔子孤居有少女。夜風雨屋倒投之宿。叔子拒之不已。出屋令其入舍也。柳下惠姓展名離。食邑柳下謚惠。寒夜婦不及國門。柳下惠以衣覆之。至明而去不犯男子不仁之行也)棲禪者必慕巢由之高(許由巢父皆堯時高士。堯將禪位。惡之而洗耳隱居不仕也)維持者必思齊魯之變(綱紀維持之者。必須改更匡引。如齊一變至於魯。魯一變至於道也)故持外教以誘掖。窺內法以激志。亦惡有害焉(惡安也。初以外教誘引。后將內教訓導。亦安有害也)夫登木者競其高。鑿泉者競其深。不有前懦。誰為后勇。但梁氏雖至信。不審觀前往存亡。式恒其事(式用也)驟欲遷物從道以窮物之性不虞東野畢之御而終於佚矣(顏回見東野畢車知其必敗。以其馬未調良故也。既御果輸敗而馬傷也)嘗讀斷酒肉之文。慈愈于佛。輕身貸法。事過帝王(三度捨身入寺。與眾為奴。臣下備錢百萬
。贖之眾僧。默許方歸。雖屈身為座亦未過此。何必然也)且敕綾錦窠不得有鳥獸之形。而嫌裁剪起殺傷之意(恐傷仁恕之道)斯雖得養虎之術。而亦誨人殺心矣(周宣王之牧正樑鴦善養虎。以不與之生物為其因殺而怒也。不以全物與之。為碎之而怒。飢飽以時。達其怒心不逆其意也。不使之喜。喜復必怒。雖欲絕之殺心而翻生其殺念者也。羅綺本無殺相。今強興殺想。此乃從無。設有亦是教人殺心之義也)宗廟郊祀。以面為犧牲不為則不為何誣祖考耶。而或有負之(以面作肉。則成誣誑。不為又負祖考也)子由緇而乘。不鑒妍蚩。式顯夸傲。題于縹墉素扆之上。特不知是誘敵致寇也(今有自披緇至顯榮。不辯善惡。空恣傲倪。而又兼以捐棄上教之事。題粉壁素屏之上。可謂自招于槃詰)昔周道安二教論。隋彥琮通極論。恣縱心目。出沒玄奧。假立賓主。先設奇難。后始通之。將探賾異黨枳棘邪徑為法繚垣(先假立異宗。詰難本教。然後答之。預備異宗所見也)而後世李仲卿等得之穿窬為盜。隱其所通。演其所難。以制十異九迷等論。誑彼所不知者(皆唐朝邪見之徒。誑以淺學者。不見安琮之論也)濟其毀詞。豈非二士圖馴而反噬(皆由二子著論防微反遭竊器以相攻也)將安而貨危也。但此論未已。邪難未止。夫先王
【現代漢語翻譯】 現代漢語譯本：贖回這些僧人，如果他們默默地同意，就可以放他們回去。即使委屈自己成為座位，也不過如此（指責他們不應過分）。為什麼一定要這樣呢？而且，禁止綾羅錦緞上出現鳥獸的圖案，卻又嫌裁剪會引起殺傷的念頭（恐怕會傷害仁慈寬恕的道義）。這雖然學到了養虎的技巧，但也教人產生了殺心（周宣王的牧正樑鴦善於養虎，因為不直接給老虎活物，認為那樣會因殺戮而激怒老虎。不把完整的動物給它，是因為撕碎動物也會讓老虎發怒。按時餵養，瞭解老虎的怒氣，不違背它的意願。不讓老虎高興，因為高興之後必然會發怒。雖然想斷絕老虎的殺心，反而產生了它的殺念。綾羅綢緞本來沒有殺戮的形象，現在卻強行產生殺戮的想法，這實際上是從無到有，也是教人產生殺心的行為）。宗廟郊祭，用面做的祭品，不做就是對祖先的欺騙，做了又覺得對不起祖先（用面做成肉的樣子，就成了欺騙。不做，又對不起祖先）。有人穿著黑色的僧衣，乘坐華麗的車子，不辨別美醜，明顯是誇耀傲慢。把這些題寫在白色的墻壁和素色的屏風上，特別不知道這是引誘敵人招致禍患（現在有人自己披上僧衣，直到顯貴榮華，不辨別善惡，只是放縱傲慢，而且還兼有拋棄上層教義的行為，題寫在粉白的墻壁和素色的屏風上，這可以說是自找麻煩）。過去周道安的《二教論》，隋朝彥琮的《通極論》，放縱心意，出沒于玄奧之中，假立賓主，先設定奇特的難題，然後才疏通它，將探索異端邪說的枳棘小路作為法度的圍墻（先假立異端，詰難本教，然後回答它，預先準備異端所見）。而後世的李仲卿等人從中學習，像穿墻打洞的盜賊一樣，隱藏他們所理解的，發揮他們所不理解的，以此來製造《十異九迷》等論，欺騙那些不瞭解的人（都是唐朝邪見的徒弟，用這些來欺騙淺薄的學者，因為他們沒有見過安琮的論著）。幫助他們完成譭謗的言辭，難道不是這兩個人想要馴服反而被反咬一口嗎（都是由於這兩個人著書立論，想要防微杜漸，反而遭到竊取，被用來互相攻擊）。這就像想要安定反而招致危險。但是這種爭論沒有停止，邪惡的詰難也沒有停止。先王啊！ English version: Redeeming these monks, if they silently agree, they can be released. Even humbling oneself to become a seat is no more than this (criticizing them for not being excessive). Why must it be so? Moreover, forbidding the patterns of birds and beasts on damask and brocade, yet disliking the idea that tailoring would cause the thought of killing (fearing it would harm the way of benevolence and forgiveness). Although this has learned the technique of raising tigers, it also teaches people to have a murderous heart (Liang Yang, the herdsman of King Xuan of Zhou, was good at raising tigers because he did not directly give the tigers live animals, believing that doing so would anger the tigers due to killing. Not giving it whole animals is because tearing the animals apart would also make the tigers angry. Feeding them on time, understanding the tigers' anger, and not going against their will. Not making the tigers happy, because happiness will inevitably lead to anger. Although wanting to cut off the tigers' murderous heart, it instead produces their murderous thoughts. Damask and brocade originally have no image of killing, but now forcibly creating the thought of killing, this is actually creating something from nothing, and it is also an act of teaching people to have a murderous heart). In ancestral temples and suburban sacrifices, using offerings made of flour, not doing so is deceiving the ancestors, and doing so feels sorry for the ancestors (making meat out of flour becomes deception. Not doing so is letting down the ancestors). Someone wearing black monastic robes, riding in a luxurious carriage, not distinguishing between beauty and ugliness, is obviously boasting of arrogance. Inscribing these on white walls and plain screens, especially not knowing that this is luring the enemy and inviting disaster (now someone puts on monastic robes themselves, until they become prominent and glorious, not distinguishing between good and evil, just indulging in arrogance, and also abandoning the teachings of the upper class, inscribing them on whitewashed walls and plain screens, this can be said to be asking for trouble). In the past, Zhou Dao'an's 'Treatise on the Two Teachings' and Yan Cong of the Sui Dynasty's 'Comprehensive Treatise on Extremes' indulged their minds, appearing and disappearing in the mysterious and profound, falsely establishing guests and hosts, first setting up strange and difficult problems, and then dredging them, taking the thorny path of exploring heresy as the fence of the law (first falsely establishing heresy, questioning the original teaching, and then answering it, preparing in advance for the views of heresy). Later generations such as Li Zhongqing learned from this, like thieves who break through walls and drill holes, hiding what they understood, and developing what they did not understand, in order to create treatises such as 'Ten Differences and Nine Confusions', deceiving those who do not understand (they are all disciples of heresy in the Tang Dynasty, using these to deceive shallow scholars, because they have not seen the works of An Cong). Helping them complete their slanderous words, isn't it that these two people wanted to tame but were bitten back (all because these two people wrote books and established theories, wanting to prevent problems before they occur, but were stolen and used to attack each other). This is like wanting to stabilize but inviting danger. But this debate has not stopped, and the evil questioning has not stopped. The former kings!
【English Translation】 Redeeming these monks, if they silently agree, they can be released. Even humbling oneself to become a seat is no more than this (criticizing them for not being excessive). Why must it be so? Moreover, forbidding the patterns of birds and beasts on damask and brocade, yet disliking the idea that tailoring would cause the thought of killing (fearing it would harm the way of benevolence and forgiveness). Although this has learned the technique of raising tigers, it also teaches people to have a murderous heart (Liang Yang, the herdsman of King Xuan of Zhou, was good at raising tigers because he did not directly give the tigers live animals, believing that doing so would anger the tigers due to killing. Not giving it whole animals is because tearing the animals apart would also make the tigers angry. Feeding them on time, understanding the tigers' anger, and not going against their will. Not making the tigers happy, because happiness will inevitably lead to anger. Although wanting to cut off the tigers' murderous heart, it instead produces their murderous thoughts. Damask and brocade originally have no image of killing, but now forcibly creating the thought of killing, this is actually creating something from nothing, and it is also an act of teaching people to have a murderous heart). In ancestral temples and suburban sacrifices, using offerings made of flour, not doing so is deceiving the ancestors, and doing so feels sorry for the ancestors (making meat out of flour becomes deception. Not doing so is letting down the ancestors). Someone wearing black monastic robes, riding in a luxurious carriage, not distinguishing between beauty and ugliness, is obviously boasting of arrogance. Inscribing these on white walls and plain screens, especially not knowing that this is luring the enemy and inviting disaster (now someone puts on monastic robes themselves, until they become prominent and glorious, not distinguishing between good and evil, just indulging in arrogance, and also abandoning the teachings of the upper class, inscribing them on whitewashed walls and plain screens, this can be said to be asking for trouble). In the past, Zhou Dao'an's 'Treatise on the Two Teachings' and Yan Cong of the Sui Dynasty's 'Comprehensive Treatise on Extremes' indulged their minds, appearing and disappearing in the mysterious and profound, falsely establishing guests and hosts, first setting up strange and difficult problems, and then dredging them, taking the thorny path of exploring heresy as the fence of the law (first falsely establishing heresy, questioning the original teaching, and then answering it, preparing in advance for the views of heresy). Later generations such as Li Zhongqing learned from this, like thieves who break through walls and drill holes, hiding what they understood, and developing what they did not understand, in order to create treatises such as 'Ten Differences and Nine Confusions', deceiving those who do not understand (they are all disciples of heresy in the Tang Dynasty, using these to deceive shallow scholars, because they have not seen the works of An Cong). Helping them complete their slanderous words, isn't it that these two people wanted to tame but were bitten back (all because these two people wrote books and established theories, wanting to prevent problems before they occur, but were stolen and used to attack each other). This is like wanting to stabilize but inviting danger. But this debate has not stopped, and the evil questioning has not stopped. The former kings!
以衡斗去盜。而人以之於盜焉(置劍者比為殺賊。今賊反得以用之)以兵戈止殺而人以之於殺焉。故所防逾多。所資逾遠。噫難乎哉。然守本教者。樸則有餘。兼異學者。競則有餘。非君子罔以謹其極矣(若守本宗。可自質樸。因習異宗。遂多爭競。若兼異宗外學而能謙謹者。司謂君子僧也)故前哲云。學之於身。如餌如樂。夫餌以醯醢鹽梅。齊之使和。濟其不及。泄其所過。而後享之。五藏平矣(濟益也。泄減也。此乃齊侯與梁丘據晏遄臺。晏子對齊侯之詞也。左傳第二十四文小異也)樂以金石絲竹韻之使諧(金鐘也。石磬。絲琴瑟。竹簫等。匏笙竽也。土塤也。革鼓也。木柷敔也。謂之八音也)節其將遺。剪其所淫(五聲之後。不容彈矣。則有繁手淫聲。宜剪節之也)而後聽之。五氣正矣(五行之氣)若專夫一味一音。則於焉何取。昔慧遠制沙門不敬論。但欲自理。而不毀儒道。人到於今受其賜也。周道安二教論。忘功指過。語發心鬥。宇文氏窺之。得卞莊子之刺虎也(昔卞莊子見二虎爭食而鬥將斬之。家人諫請伺其鬥。大者必傷。小者必死。后刺之可一舉雙獲也。果如其言。今道安與外宗相毀。皆極其瑕礫。周武得以窺之。而用其謀也)然帝邕恃威(邕周武名也。帝武成三年即位。至建德二年廢佛道二教。至大
成元年崩。毀滅自癸巳至戊戌)不信不甚於桓玄。而桓則服周則拒(桓玄將令僧拜及沙除。遠公上書而止。又作不拜論)豈不以才識厚薄而可知也。但時有不學者。心智聾瞽。恃其頑薄。如豕如羊。很戾朋從。視於智藝。狎而笑之。以為著文字。過比夫衡岱未云重也(其有傭昧淺識之徒。如豕如羊。翻以習文字者。為山嶽之過)先聖以為群羊僧。不甚然乎(經律謂啞羊僧也)復有狂狷之夫。棄乎本教。聊覽墳素。遊衍內侮。若豕負涂。潔則忌之(狂狷進趨不得中者也。其有辭親慕道。割愛為僧。而不知勵己進修。全棄教典。專心外習。吟詠風騷。而於本教反生輕侮。故我高德顧之忌如穢物。所謂辜負先聖無利檀越。沉墜三塗。自貽伊咎也)如宋慧琳慧休之流也(二子皆江表詩僧。于道德則無取者也)琳詞學回拔。為太祖所賞(太祖劉裕)每升獨榻。顏延之嫉其才。嘆咜不平之曰。此三臺之座。豈可使刑餘居之乎。琳怠慢自賢。其師道淵者有學行。文帝頗器重。嘗詣傅亮宅。琳先在座。淵至不為禮。淵色怒。亮笞琳二十。后著黑白論。大較六度與五教並行。信順與慈悲齊立。其間自多傷毀。何承天以為琳比丘捷生奇見也。顏延之謂之居其門而伺其闕。為法盜害。何地可容。后抵罪于交州。鼓憤而卒。然傅公之為罰君子哉
【現代漢語翻譯】 現代漢語譯本： 成帝元興元年駕崩。毀滅佛法之事從癸巳年到戊戌年（持續時間）。不信佛法沒有比桓玄更嚴重的了。但桓玄還算聽從周朝的禮儀，拒絕佛教（桓玄曾下令僧人向他跪拜，並要沙汰僧侶，慧遠法師上書阻止，又寫了《沙門不敬王者論》）。這難道不是因為才能見識有深有淺而可以知道的嗎？只是世上有一些不學習的人，心智閉塞，自恃頑固淺薄，像豬像羊一樣，乖戾而結黨營私，看待智慧和技藝，輕慢而嘲笑它們，認為著書立說，比泰山還要重（那些愚昧淺薄之徒，像豬像羊一樣，反而認為學習文字的人，犯了像山嶽一樣大的過錯）。先賢說他們是群羊僧，不是很恰當嗎？（經律中稱之為啞羊僧）。 還有一些狂妄不羈的人，拋棄佛教的根本教義，隨便瀏覽一些儒家典籍，放縱自己，內心輕視佛教，就像豬在泥里打滾一樣，乾淨了反而厭惡它（狂妄不羈的人進退不合中道。有些人辭別父母，仰慕佛道，割捨親情而出家為僧，卻不知道努力進修自己，完全拋棄佛教經典，專心學習外道，吟詠淫穢的詩歌，反而對佛教產生輕視和侮辱。所以像我這樣的高僧大德，像厭惡污穢之物一樣厭惡他們。這就是辜負先賢，對施主沒有任何好處，沉淪於地獄、餓鬼、畜生三惡道，自取其咎）。 就像宋代的慧琳、慧休之流（這兩人都是江東的詩僧，在道德方面沒有什麼可取的）。慧琳的文辭學問出類拔萃，被太祖劉裕所賞識，每次升座都讓他獨自坐榻。顏延之嫉妒他的才能，憤憤不平地說：『這三臺的位置，怎麼能讓受過宮刑的人坐呢？』慧琳怠慢自大，他的老師道淵有學問和德行，文帝頗為器重。道淵曾經拜訪傅亮的住所，慧琳先在座，道淵來了他也不行禮。道淵非常生氣，傅亮打了慧琳二十板子。後來慧琳寫了《黑白論》，大體上是說六度與五教並行，信順與慈悲並立，其中自然有很多譭謗之處。何承天認為慧琳是比丘中才思敏捷、見解奇特的人。顏延之說他是『居其門而伺其闕，為法盜害，何地可容』。後來慧琳在交州獲罪，憤恨而死。然而傅亮對君子的懲罰是公正的啊。
【English Translation】 English version: Emperor Cheng died in the first year of Yuanxing. The destruction of Buddhism lasted from the year of Gui Si to Wu Xu (period of time). Disbelief in Buddhism was no more severe than that of Huan Xuan (personal name). However, Huan Xuan still followed the rituals of the Zhou Dynasty and rejected Buddhism (Huan Xuan once ordered monks to kneel before him and wanted to eliminate monks. The Venerable Huiyuan submitted a memorial to stop him and also wrote 'A Monk Does Not Bow to the King'). Isn't this because the depth of talent and knowledge can be known? It's just that there are some people in the world who do not study, whose minds are closed, who rely on their stubbornness and shallowness, like pigs and sheep, perverse and forming cliques, looking at wisdom and skills, slighting and laughing at them, thinking that writing books is heavier than Mount Tai (those ignorant and shallow people, like pigs and sheep, instead think that those who study writing have committed a mistake as big as a mountain). The sages said that they are a flock of sheep monks, isn't that very appropriate? (The Vinaya calls them mute sheep monks). There are also some arrogant and unrestrained people who abandon the fundamental teachings of Buddhism, casually browse some Confucian classics, indulge themselves, and despise Buddhism in their hearts, just like pigs rolling in the mud, and hate it when it is clean (arrogant and unrestrained people do not conform to the middle way in advancing and retreating. Some people leave their parents, admire the Buddhist path, give up family affection to become monks, but do not know how to work hard to cultivate themselves, completely abandon Buddhist scriptures, concentrate on learning external ways, chant lewd poems, and instead despise and insult Buddhism. Therefore, great monks like me hate them like dirty things. This is betraying the sages, not benefiting the benefactors, sinking into the three evil realms of hell, hungry ghosts, and animals, and bringing disaster upon themselves). Like Hui Lin and Hui Xiu of the Song Dynasty (these two were both Jiangdong poet monks, and there was nothing commendable about them in terms of morality). Hui Lin's literary talent was outstanding and was appreciated by Emperor Taizu (Liu Yu), and he was allowed to sit alone on the couch every time he ascended the throne. Yan Yanzhi was jealous of his talent and said indignantly: 'How can the seat of the Three Terraces be occupied by someone who has been castrated?' Hui Lin was negligent and arrogant. His teacher, Daoyuan, had learning and virtue, and Emperor Wen greatly valued him. Daoyuan once visited Fu Liang's residence. Hui Lin was already seated, and when Daoyuan arrived, he did not salute. Daoyuan was very angry, and Fu Liang beat Hui Lin twenty times. Later, Hui Lin wrote 'On Black and White', which generally said that the Six Paramitas and the Five Teachings run in parallel, and faith and compassion stand side by side, but there are naturally many slanders in it. He Chengtian thought that Hui Lin was a quick-witted and uniquely insightful person among monks. Yan Yanzhi said that he 'lives in his house and waits for his faults, steals and harms the Dharma, where can he be tolerated'. Later, Hui Lin was convicted in Jiaozhou and died in resentment. However, Fu Liang's punishment of gentlemen was just.
。不以己愛黨過而失刑。實肅物之教也。小人則不然。與其臣而違君。介其卑而侮尊。且悅己之所利。而忘于巨丑也。慧休為文。名冠上才。嗜酒色無儀法(蜀僧可朋亦然。死於逆旅。而尸棄郊野)孝武以其污沙門行。詔勒還俗補揚州文學從事患不得志。終於句容令焉。有僧明解者。篇什琴書丹青以為絕藝。視後學負笈謂之驢子。顯慶年(唐高宗時)西明寺成。詔靈潤令選有德者居之。寮寀有薦解者。潤公曰。公等國器。名臣出言不易宜求。戒定慧學增長福田。何容舉酒肉畫師以當洪寄。解聞尤以為懟遇。詔徴四科不問僧俗。遂射策登第。喜曰。今得舍驢皮矣。后筮仕無成寒餒沉疾將死。睹異形十人執烈炬而迎之。蓋不祥之兆也。故小人之量有君子之藝。未嘗不顛覆敗辱。實天貽之不祥矣。其猶狂象燧尾(以束蘆系象尾燒之。令奔踐敵人。謂之燧象也)怒雞介羽(季郈鄰居雞鬥。季氏以金介其翼。郈氏以金為距二家。因以相攻致亂也)祇益其害也。故易曰。負且乘致寇至(易解卦六三爻辭也。言居非其位。履非其正。乘二負四以容其身。寇之來也。自己所致矣)言小人不當有盜思奪之也。非獨才藝由之。然而貌亦未嘗不然(非其才而有其藝。是以顛蹶。非其才而有其貌。亦致顛蹶)故陽貨象孔子(魯季氏家臣陽貨。貌
似孔子。而害季氏。以作亂出魯也。故孔子曾至匡。為匡誤圍。錯認為陽虎。以陽虎曾暴于匡故也)項籍如帝舜(項羽也。舜目重瞳。項羽目亦重瞳也)皆文犢狀虎。而終殘乃壽也。今為釋不以道。而但以儒學聞彼。蓋斷髮一俗人耳。其可令得終久乎(近代雲頂山詩僧昭符毀佛輕人。投江而死。東川楚巒自縊而死。平膺死客舍冷然凍餒赤地而卒。龜符終歲。瘡痍皆輕慢之士也)昔晉道寶臨剃髮為詩曰。方知萬里水。初發濫觴源。真翛然之道意也。識者感其言。而勵進是曰為文夫稻畦為衣。陶土為器(稻畦袈裟。陶土瓦缽也)使人服而執之。澹然無為。然後以經律為繩墨。以文章為潤色。其能不思容服而神何福歟。詩曰。維鵜在梁。不濡其翼。彼其之子。不稱其服(鵜洿澤鳥也。梁魚梁也。今澤鳥而居梁而濡其翼者未之聞也。此詩本刺曹共好用小人升之爵位。但潔其衣服逍遙而已。無治國之心。如鵜洿在梁者也。今釋子非僧行而處僧田亦爾也)余嘗觀乎緇衣者。讀書為文。唯知有俗情。而不知其他。迨病喘喘然。淚橫于目。怨誤于昔。其雖悔可追乎傷哉(處布金之地。受檀越之食。著信施之衣。惑溺墳素。不事進修。自倚薄才。輕侮賢善。篾視本教。以為棄物。此乃賤住比丘。一旦風燭將臨可不忙乎)然有抱琳瑯之器。
【現代漢語翻譯】 現代漢語譯本 像孔子一樣，卻危害季氏（季氏，魯國權臣）。因此發動叛亂離開了魯國。所以孔子曾經到達匡地，被匡地人誤認為是陽虎而被圍困，因為陽虎曾經在匡地作惡）。項籍（項羽）長得像帝舜（舜的眼睛是雙瞳，項羽的眼睛也是雙瞳）。他們都像文犢一樣，外表像老虎，最終卻殘害了自己的壽命。現在有僧人只是憑藉儒學聞名，而不是遵循佛法修行，這不過是個剃了發的俗人罷了。這樣的人怎麼能長久呢？（近代雲頂山的詩僧昭符譭謗佛法，輕視他人，最終投江而死。東川的楚巒自縊而死。平膺死在客舍，寒冷飢餓而死。龜符終年瘡痍滿身，這些都是輕慢佛法的人啊）。 過去晉朝的道寶禪師在剃髮時作詩說：『方知萬里水，初發濫觴源。』這真是超脫世俗的道意啊。有見識的人被他的話所感動，從而努力精進。這就是所謂的『為文夫稻畦為衣，陶土為器』（稻畦指袈裟，陶土指瓦缽）。使人穿上袈裟，拿著瓦缽，淡泊無為。然後以戒律為準繩，以文章為潤色，這樣的人怎麼能不思考自己的容貌服飾和神態福報呢？ 《詩經》說：『維鵜在梁，不濡其翼。彼其之子，不稱其服。』（鵜是一種水鳥，梁是魚梁。現在水鳥住在魚梁上卻不沾濕翅膀，這是沒聽說過的。這首詩本來是諷刺曹共公喜歡任用小人，讓他們升到高位，只是注重自己的衣服，逍遙自在，卻沒有治理國家的心，就像鵜鳥住在魚梁上一樣。現在有些僧人沒有僧人的行為，卻住在僧人的田地上，也是這樣）。 我曾經看到那些穿著僧衣的人，讀書作文，只知道世俗的情感，而不知道其他的。等到生病的時候，氣喘吁吁，眼淚橫流，後悔當初的錯誤。即使後悔，還能追得上嗎？可悲啊！（住在布金之地，接受施主的供養，穿著信徒佈施的衣服，卻沉迷於世俗的書籍，不努力修行，自以為有薄才，輕視賢能，蔑視本教，認為是可以拋棄的東西。這真是卑賤的住寺比丘，一旦生命像風中的蠟燭一樣即將熄滅，能不著急嗎？） 然而，有些人懷抱著珍貴的法器。
【English Translation】 English version He resembled Confucius, yet harmed the Ji family (the Ji family were powerful ministers in the state of Lu). Therefore, he launched a rebellion and fled Lu. That's why Confucius was once in Kuang, mistaken for Yang Hu and besieged by the people of Kuang, because Yang Hu had committed atrocities in Kuang). Xiang Ji (Xiang Yu) resembled Emperor Shun (Shun's eyes had double pupils, and so did Xiang Yu's). They were both like docile calves, appearing like tigers, but ultimately harmed their own lives. Now, there are monks who are only known for their Confucian learning, not for practicing the Dharma, which is nothing more than a layman with a shaved head. How can such a person last long? (In recent times, the poet-monk Zhao Fu of Yunding Mountain slandered the Buddha and despised others, eventually throwing himself into the river and dying. Chu Luan of Dongchuan hanged himself. Ping Ying died in a hostel, cold and hungry. Gui Fu was covered in sores all year round. These are all people who belittled the Dharma). In the past, Chan Master Daobao of the Jin Dynasty wrote a poem when he shaved his head: 'Only now do I know that the water of ten thousand miles begins from a small spring.' This is truly a transcendent Daoist sentiment. Those with discernment were moved by his words and thus strived for progress. This is what is meant by 'taking the rice field as clothing and the clay as utensils' (the rice field refers to the kasaya, and the clay refers to the alms bowl). It makes people wear the kasaya and hold the alms bowl, being detached and non-assertive. Then, using the precepts as a guideline and literature as embellishment, how can such a person not think about their appearance, clothing, demeanor, and blessings? The Book of Songs says: 'The pelican is on the weir, but its wings are not wet. That son of a man does not match his clothing.' (The pelican is a water bird, and the weir is a fish trap. It is unheard of for a water bird to live on a weir without wetting its wings. This poem originally satirized Duke Gong of Cao for liking to appoint petty people, allowing them to rise to high positions, only focusing on their own clothes and leisure, without the intention of governing the country, just like a pelican living on a weir. Now, some monks do not have the behavior of monks but live on the land of monks, which is the same). I have seen those who wear monastic robes, reading and writing, only knowing worldly emotions and knowing nothing else. When they get sick, they pant and gasp, tears streaming down their faces, regretting their past mistakes. Even if they regret, can they catch up? How sad! (Living in a land of gold, receiving offerings from donors, wearing clothes donated by believers, yet indulging in worldly books, not striving for progress, thinking they have little talent, despising the virtuous, belittling the original teachings, thinking they are disposable. This is truly a lowly resident monk, and once life is about to be extinguished like a candle in the wind, how can they not be anxious?) However, there are some who hold precious Dharma instruments.
炳龍象之姿。高出塵世。既寬且慧。篤志好學。開卷求于未聞。務滋其美。以崇其德。至若觀夷叔讓國。得其仁也。里名勝母曾子不入。得其孝也(曾參至孝行次有勝母里。參惡其名而不入也)柳下惠援寡室。得其貞也。顏叔子辭鄰女。得其慎也。孫叔敖爵益高身益卑(身為楚令尹而常謙卑也)得其防惡也。正考父三命循墻。得其恭也(正考父仲尼祖也。宋君一命而俯。再命而傴。三命而僂循墻而走也)孟之反不伐。得其讓也(孟之仄也。魯與齊戰魯敗。孟之反奔而殿將入國門。國人功之。策其馬曰。非敢后也。馬不進也。不欲取其功。故云得其讓也)列禦寇不受鄭子陽之粟。得其知難也(列禦寇。鄭人。家貧有客言也于鄭子陽。子陽遺之粟。列子再拜而不受。其妻望之拊心曰。妾聞為有道者之妻子皆佚樂。今有飢色。君遺先生何不受。曰君非自知。以人言而遺我罪我也。后子陽果及於難)爰精目吐狐丘父之食。得其嫉惡也(爰精目乞食于狐丘父。丘父下壺餐餔之。精目食已曰。子何為者。曰我狐父之人丘也。曰汝非盜也。遂嘔出而死。狐丘之人為盜也。惡其不義也)謝安喜慍不在色。得其量也(謝安。字安石。相東晉孝武帝。符堅統百萬之衆攻晉。安亦無懼。及謝玄等破之。安亦不喜。可知量也)王敬之徐武于焚屋
。得其審也(武步也。王元度。字子敬。晉右軍之子也。其屋遇焚。子敬衣冠從容而出也)戴逵不鼓琴于王門。得其耿介也(耿介倜儻也。戴逵戴颙兄弟二人皆善琴。兩游王氏門。有請颙鼓琴。颙輒鼓之。請于逵。逵謂使者曰。逵所鼓琴非為王門之伶人也。遂對使者碎其琴。即二戴優劣可知也)其能酌一善於身足以光于朽骨。況兼之者乎(君子疾沒世而名不稱焉。學如不及猶恐失之也)孔子謂魯哀公曰。人有五儀。有庸人。有士人。有君子人。有賢人。有聖人。庸人者心不則慎終之規。口不吐格訓之言(格法也。左傳云。心不則德義之經曰頑。口不道忠信之言曰嚚)不擇賢以托其身。不力行以定其志。見小暗大而不知其所務。從物如流而不知其所執。此庸人也。士人者。心有所定。計有所守。雖不能盡道術之本。必有率也(率述也。循也)雖不遍百善之美。必有處也。是故智不務多。必審其所知。言不務多。必審其所謂。行不務多。必審其所由。智既知之。言既道之。行既由之。則若性命形骸之不可易也。富貴不足以益。貧賤不足以損。此士人也。君子人者。言必忠信而心不妄(無詐妄之情也)仁義在身而色無伐(無自矜也)思慮通明而辭不專。篤行通道而自強不息。油然若將可越而終不可及者。此君子也(油然不進
【現代漢語翻譯】 現代漢語譯本： 王獻之（王元度，字子敬，是晉代右軍將軍王羲之的兒子）在房屋遭遇火災時，能夠衣冠整齊、從容不迫地走出來，這是因為他具備了明察事理的能力。 戴逵不願在王氏門前演奏古琴，這是因為他具備了剛正不阿的品格（戴逵、戴颙兄弟二人都擅長彈琴，曾一同在王氏門下做客。有人請戴颙彈琴，戴颙就彈奏了。當請求戴逵彈琴時，戴逵對使者說：『我戴逵彈琴，不是爲了做王氏門下的藝人。』於是當著使者的面砸碎了他的琴。由此可見戴逵、戴颙二人的優劣）。 如果一個人能夠在他身上發揚一個優點，就足以使他死後的名聲光耀，更何況兼具多種美德的人呢（君子擔心去世后，名聲不為人稱道。學習就像追趕一樣，唯恐失去）。 孔子對魯哀公說：『人有五種型別：庸人、士人、君子人、賢人、聖人。庸人，內心不遵循謹慎終身的準則，口中不說符合法度的教誨之言（法度。左傳上說，內心不遵循德義的準則叫做『頑』，口中不說忠信的言語叫做『嚚』），不選擇賢能的人來託付自身，不努力實踐來堅定自己的志向，見小不見大而不知道自己應該做什麼，隨波逐流而不知道自己應該堅持什麼，這就是庸人。 士人，內心有所堅定，計劃有所堅守，即使不能完全掌握道術的根本，也一定有所遵循（遵循，傚法，順從）。即使不能遍及所有的美德，也一定有所堅持。因此，智慧不追求多，一定要審察自己所知道的；言語不追求多，一定要審察自己所說的；行為不追求多，一定要審察自己所遵循的。智慧已經知道了，言語已經表達了，行為已經遵循了，那麼就像性命形骸一樣不可改變。富貴不能使他增加什麼，貧賤不能使他減少什麼，這就是士人。 君子人，言語必定忠誠守信而內心沒有虛妄（沒有欺詐虛妄的情感），仁義存在於自身而臉色沒有自誇之色（沒有自我誇耀），思考問題通達明理而言辭不固執己見，忠實地踐行正道而自強不息，好像可以超越卻始終無法超越，這就是君子（油然，不進貌）。』
【English Translation】 English version: Wang Xianzhi (Wang Yuandu, courtesy name Zijing, son of Wang Xizhi, the Right General of the Jin Dynasty) was able to emerge from his burning house in proper attire and with composure, because he possessed the ability to discern matters clearly. Dai Kui refused to play the qin at the Wang family's gate because he possessed an upright and unyielding character (Dai Kui and his brother Dai Yong were both skilled in playing the qin and were guests of the Wang family. Someone asked Dai Yong to play the qin, and Dai Yong played. When asked Dai Kui to play, Dai Kui said to the messenger, 'My playing of the qin is not to be a performer for the Wang family.' So he smashed his qin in front of the messenger. From this, the superiority and inferiority of Dai Kui and Dai Yong can be seen). If a person can develop one virtue in himself, it is enough to make his posthumous reputation shine, let alone those who possess multiple virtues (A gentleman worries that his name will not be praised after his death. Learning is like chasing, fearing to lose it). Confucius said to Duke Ai of Lu: 'There are five types of people: the mediocre person, the scholar, the gentleman, the virtuous person, and the sage. The mediocre person, his heart does not follow the rules of being cautious to the end of his life, his mouth does not utter words of instruction that conform to the law (law. The Zuo Zhuan says, 'The heart does not follow the principles of virtue and righteousness is called 'stubborn,' the mouth does not speak words of loyalty and trustworthiness is called 'ignorant''), does not choose the virtuous to entrust himself to, does not strive to practice to determine his ambition, sees the small and obscures the big and does not know what he should do, follows things like a stream and does not know what he should adhere to, this is the mediocre person. The scholar, his heart has something determined, his plan has something to adhere to, even if he cannot fully grasp the root of the Dao, he must have something to follow (follow, imitate, obey). Even if he cannot encompass all virtues, he must have something to adhere to. Therefore, wisdom does not seek much, but must examine what he knows; words do not seek much, but must examine what he says; actions do not seek much, but must examine what he follows. Wisdom has already known it, words have already expressed it, actions have already followed it, then it is as unchangeable as life and body. Wealth and honor cannot increase him, poverty and lowliness cannot decrease him, this is the scholar. The gentleman, his words must be loyal and trustworthy and his heart has no falsehood (no deceitful and false emotions), benevolence and righteousness exist in himself and his face has no boastful color (no self-praise), his thinking is clear and reasonable and his words are not stubborn, faithfully practices the right path and strives for self-improvement without ceasing, seems to be able to surpass but can never be surpassed, this is the gentleman (you ran, not advancing appearance).'
之貌也。越過也。君子雖能為可貴可信用而不能使必貴己信己用己也。是以恥不信不恥不見信恥不能不恥不見用也。不誘于譽不怨誹率道而行也)賢人者。德不逾閑(閑法也)行中規繩。言足法于天下而不傷于身。道足化于百姓而不傷于本(言滿天下無口過。行滿天下無怨惡也)富則天下無苑財(長短經云苑財苑積也。今有依怨天下無怨惡也。謂以義得也)施則天下不病貧(病患也)此賢人也。聖人者。德合天地。變通無方。窮萬事之始終。協庶品之自然。敷其大道而遂成情性。明並日月。化行若神。下民不知其德。睹者不識其鄰(百姓日用而不知也)此聖人也。公曰。善哉非子之賢則寡人不聞此言也。今揆茲五儀之人。為五儀之僧。誠則皆不乖其本矣。若使裁其尊卑勵其情操去此取彼。易庸人為士君子。易士君子為賢聖。則天下之僧皆高僧也。故斫石刻木範金之像。石則石矣。木則木矣。金則金矣。非變化則不能革其本態也。而人有生而知之。有學而知之。但有知則不難乎遷(遷庸為智。遷凡為聖)其所難在乎不知矣。世或以槃特不學不謂無道(平生唯誦半偈而得聖果。偈云。守口攝意身莫犯。如是行者得度也)善星多聞不謂立一德(善星比丘本釋族。聰明詐作薄俱羅鬼驚佛。而生入地獄也)彼乃不達槃特聖人也。
【現代漢語翻譯】 現代漢語譯本 （這是）外貌。（也是）超越。君子即使能夠做到可貴可信，也不能保證別人一定認為自己可貴、信任自己、任用自己。因此，（君子）以不被人信任為恥，而不是以不被人瞭解為恥；以能力不足為恥，而不是以不被任用為恥。不被讚譽所誘惑，不抱怨誹謗，遵循正道而行。（這就是）賢人。（所謂）賢人，德行不逾越法度（法度就是規範），行為符合規矩，言論足以成為天下的法則而不傷害自身，道義足以教化百姓而不損害根本（意思是說，言行遍及天下而沒有過失，行為遍及天下而沒有怨恨）。富有則天下沒有積聚的財富（《長短經》說，積聚財富就是囤積。現在有依據說，怨恨天下就沒有怨恨，意思是說通過正當途徑獲得財富），施捨則天下沒有貧困的人（貧困是禍患）。這就是賢人。（所謂）聖人，德行與天地相合，變化通達沒有固定模式，窮盡萬事的始終，協調各種事物的自然規律，傳播大道而成就萬物的本性，光明可以與日月相比，教化施行如同神明，百姓不知道他的恩德，即使親眼見到也不認識他。（百姓每天都在用，卻不知道是誰給予的恩德）。這就是聖人。 公（指魯哀公）說：『說得好啊！如果不是因為你的賢能，我不會聽到這些話。現在衡量這五種型別的人，作為五種型別的僧人，如果確實都能不違揹他們的本性就好了。如果能夠裁減他們的尊卑等級，激勵他們的情操，去除缺點，吸取優點，把平庸的人變成士君子，把士君子變成賢聖，那麼天下的僧人就都是高僧了。』所以，雕刻石頭、木頭，鑄造金屬的佛像，石頭終究是石頭，木頭終究是木頭，金屬終究是金屬，不經過變化就不能改變它們的本來狀態。而人有生來就懂得的，有通過學習才懂得的，只要有知識就不難改變（把平庸變成智慧，把凡人變成聖人），困難在於沒有知識。世人或許因為槃特（Pantha，小路比丘）不學習就認為他沒有道（槃特一生只誦讀半句偈語就證得了聖果，偈語說：『守護口，攝持意，身體莫犯錯，如此行者得解脫』），善星（Sunaksatra，善星比丘）多聞卻不認為他建立了一種德行（善星比丘本是釋迦族人，聰明卻虛偽，裝作薄俱羅鬼來驚嚇佛陀，結果墮入了地獄）。他們是不瞭解槃特是聖人啊！
【English Translation】 English version This is (about) appearance. (It is also about) surpassing. Even if a gentleman is able to be worthy and trustworthy, he cannot guarantee that others will consider him worthy, trust him, or employ him. Therefore, (a gentleman) is ashamed of not being trusted, not of not being understood; ashamed of lacking ability, not of not being employed. He is not tempted by praise, nor does he complain about slander, but follows the right path. (This is) a virtuous person. (The so-called) virtuous person, his virtue does not exceed the bounds of law (law is the norm), his behavior conforms to the rules, his words are sufficient to be the law of the world without harming himself, his morality is sufficient to educate the people without harming the foundation (meaning that his words and deeds are flawless throughout the world, and his behavior is free from resentment). If he is rich, then the world has no hoarded wealth (the 'Changduanjing' says that hoarding wealth is accumulating. Now there is evidence that hating the world has no resentment, meaning that wealth is obtained through legitimate means), if he gives alms, then the world has no poor people (poverty is a disaster). This is a virtuous person. (The so-called) sage, his virtue is in harmony with heaven and earth, his changes are unobstructed and have no fixed pattern, he exhausts the beginning and end of all things, coordinates the natural laws of all things, spreads the great path and achieves the nature of all things, his light can be compared to the sun and moon, his teachings are carried out like a divine being, the people do not know his grace, even if they see him, they do not recognize him. (The people use it every day, but do not know who gave the grace). This is a sage. Duke (referring to Duke Ai of Lu) said: 'Well said! If it were not for your virtue, I would not have heard these words. Now, measuring these five types of people, as five types of monks, if they can truly not violate their nature, that would be good. If we can reduce their hierarchy, encourage their sentiments, remove shortcomings, absorb advantages, turn mediocre people into gentlemen, and turn gentlemen into sages, then all the monks in the world would be eminent monks.' Therefore, carving stone, wood, and casting metal Buddha statues, stone is ultimately stone, wood is ultimately wood, metal is ultimately metal, without change, they cannot change their original state. And people are born knowing, and some learn to know, as long as there is knowledge, it is not difficult to change (turning mediocrity into wisdom, turning mortals into saints), the difficulty lies in not having knowledge. The world may think that because Pantha (Pantha, the Little Road Bhikkhu) does not study, he has no Dao (Pantha attained the holy fruit by reciting only half a verse in his life, the verse says: 'Guard your mouth, restrain your mind, do not commit mistakes with your body, those who act in this way will be liberated'), Sunaksatra (Sunaksatra Bhikkhu) is knowledgeable but does not think he has established a virtue (Sunaksatra Bhikkhu was originally from the Shakya clan, intelligent but hypocritical, pretending to be a Bhuta to frighten the Buddha, and fell into hell as a result). They do not understand that Pantha is a sage!
善星庸人也。槃特不學而生知。善星雖學而不知也。若使槃特無生知則不聖。善星有學知則遷善矣。夫生而知之千載無一。學而知之遍於天下。若以千載之一而廢乎天下者。非聖人之志也。況學以資生知。若金之有礪(礪磨石也。金性雖利更假磨之也)舟之有楫(楫棹類也。尚書云。若濟川用汝為舟楫也)惟利與速物莫能加之。昔仲尼云。君子不可不學。子路曰。南山有竹。不柔自直。斬而用射。達于犀革。以此言之。何學之為。孔子曰。括而羽之。鏃而勵之。其入豈不益深乎(因鏃羽而彌深)子路再拜曰。故木以繩直。土自水平。王用人器。未有不學而能自致奇功知道者也。凡人之不學。其猶牆面(無所見也)人而博學。不出戶而知天下。始吾聞之。心存之躬嘗之。于所不學實若蔽目。于所遠知誠不由足。故有生之域(域涯也)貴乎有學既學矣。貴乎知既知矣。則慕大覺之曠照。成遍知之有日。故日就月將猶患失之。佛陀慷慨。仲舒下幃。恨光陰之不再也(董仲舒下幃三年讀書。不窺園圃。佛陀如上注)昔黃霸(漢相也)與夏侯勝同下獄。霸欲從勝受經。勝辭以罪當死。霸曰。朝聞道夕死可矣。勝賢其言。遂受之再更。而講讀不怠也(漢昭帝將議立武帝廟為世宗。勝奏武帝奢侈殺戮不宜立廟。遂坐謗毀先帝。與黃霸
同縶。霸乃求從學。會赦俱免也)常啼求法於法勇(般若經常啼菩薩也)以骨骸致香花。兼俟乎宮門。凡七載。異有所聞也。于予之眇志。實學知之。不足教知。其困兢兢勤勤慚曠此生(已下北山自敘)嘗撰釋氏年志。編年序事務成林藪(年志三十卷。又撰法華玄箋十卷。二眾初學儀律新疏要決十卷。識心澄觀俱舍等論鈔共百餘卷)鄙野一家之言。經郡邑寇亂而亡矣。鄙以學無常師。遂體三教參玄之旨趣。裁而錄之。暮年神疲。不盡所志。而有告餘者曰。日月既逝。老之至矣。蓋釋文字乎(蓋何不也。釋放也)余莞爾而笑(莞爾笑貌)曰。彼不吾知也。余今自欲實腹精於義。何嘗計利而進。度齒而廢乎(齒年也)夫去學而神虛焉。則善有所補。不則聽言嘩噪。無若誦言為優(聽言塵俗之言也。徒為喧噪。誦言典雅之言。聞之經濟。優者勝也)然法華誡其親近(法華經不許親近世俗文筆外道文字)華嚴責其多聞者。蓋恐封乎所嗜(封滯也)密設其防謂不爾者。彼善財童子歷抵一百一十城何為也。
北山錄卷第九 大正藏第 52 冊 No. 2113 北山錄
北山錄卷第十
外信第十六(明佛教於外宗有信有不信者)
大荒之西(天子王畿五百里甸服。五百里侯服。五百里綏服。五百里
【現代漢語翻譯】 同縶（tóng zhí，一同被拘禁）。霸（bà，人名）於是請求跟隨他學習。適逢大赦一同被釋放。常啼（cháng tí，菩薩名）向法勇（fǎ yǒng，般若經常啼菩薩）求法，用骨骸換取香花，並且在宮門外等候。總共七年，才聽到一些訊息。對於我的微小心願，確實是學了才知道。不值得教導才知道，他的困境是兢兢業業、勤勤懇懇，慚愧地荒廢了此生（以下是北山的自述）。我曾經撰寫《釋氏年志》，編年敘事，事務繁多如林藪（《年志》三十卷，又撰寫《法華玄箋》十卷，《二眾初學儀律新疏要決》十卷，《識心澄觀俱舍等論鈔》共一百餘卷）。鄙陋的一家之言，經過郡邑寇亂而亡失了。我因為學習沒有固定的老師，於是體會三教參玄的旨趣，裁剪並記錄下來。暮年精神疲憊，沒有完全實現我的志向。有人告訴我：『日月流逝，衰老將至，難道還要釋放文字嗎？』（蓋，難道；釋放，指研究）。我莞爾一笑（莞爾，微笑的樣子）說：『他們不瞭解我。我現在只想充實腹中的學識，精通義理，何曾計較利益而前進，衡量年齡而停止呢？』（齒，年齡）。拋棄學習，精神就會空虛，那麼好的東西就可以補充進來。否則，聽到的都是喧譁吵鬧之聲，不如誦讀典雅的言辭更好（聽到的都是塵俗之言，徒增喧囂；誦讀的是典雅之言，聽了有益於世。優，勝過）。然而，《法華經》告誡不要親近（《法華經》不允許親近世俗文筆和外道文字），《華嚴經》責備那些聽聞太多的，大概是害怕被所愛好的事物所束縛（封，滯留）。暗中設定防備，說不是這樣的，那麼善財童子歷經一百一十城是爲了什麼呢？ 《北山錄》卷第九 大正藏第52冊 No. 2113 《北山錄》 《北山錄》卷第十 外信第十六（說明佛教對於外道宗派有相信也有不相信的） 大荒之西（天子王畿五百里為甸服，五百里為侯服，五百里為綏服，五百里
【English Translation】 Tóng zhí (同縶, together imprisoned). Bà (霸, a personal name) then requested to learn from him. Coincidentally, they were both released during a general amnesty. Cháng tí (常啼, Sadāprarudita Bodhisattva) sought the Dharma from Fǎ yǒng (法勇, Dharma Brave, referring to Sadāprarudita Bodhisattva in the Prajñā Sūtra), using his bones to exchange for incense and flowers, and waited outside the palace gate. For seven years, he finally heard some news. Regarding my humble aspirations, it was indeed through learning that I came to know. It's not worth teaching to know, his plight was being conscientious and diligent, regrettably wasting this life (the following is Běishān's self-narration). I once compiled the 'Annals of the Śākya Clan,' narrating events chronologically, with affairs as numerous as a forest (the 'Annals' consists of thirty volumes, and I also wrote 'Annotations on the Profound Meaning of the Lotus Sūtra' in ten volumes, 'Essential Decisions on New Commentaries on the Rituals and Rules for Beginners of the Two Assemblies' in ten volumes, and 'Notes on the Consciousness-Only, Clear Observation, and Abhidharma-kośa' totaling over a hundred volumes). My humble, personal views were lost due to the chaos of county and city rebellions. Because my learning had no fixed teacher, I came to understand the essence of the three teachings and the mysteries of Chan, excerpting and recording them. In my old age, my spirit is weary, and I have not fully realized my aspirations. Someone told me: 'The days and months pass, old age is approaching, are you still going to release words?' (蓋, gài, meaning 'why'; 釋放, shìfàng, meaning 'to study'). I smiled slightly (莞爾, wǎn'ěr, a slight smile) and said: 'They do not understand me. I now only want to enrich the knowledge in my belly and master the principles, how have I ever considered profit and advanced, or measured age and stopped?' (齒, chǐ, age). If one abandons learning, the spirit will become empty, then good things can be supplemented. Otherwise, what one hears is the sound of clamor and noise, it is better to recite elegant words (what one hears is worldly words, adding to the noise; what one recites are elegant words, hearing them benefits the world. 優, yōu, superior). However, the Lotus Sūtra warns against getting close (the Lotus Sūtra does not allow getting close to worldly writings and heretical texts), the Avataṃsaka Sūtra blames those who hear too much, probably fearing being bound by what one loves (封, fēng, to be bound). Secretly setting up defenses, saying it is not like this, then what was Sudhana's journey through one hundred and ten cities for? 'Běishān Records,' Volume 9 Taishō Tripiṭaka, Volume 52, No. 2113, 'Běishān Records' 'Běishān Records,' Volume 10 External Faith, Section 16 (explaining that Buddhism has both belief and disbelief in external sects) West of the Great Wilderness (the Son of Heaven's royal domain is 500 li for the Dian service, 500 li for the Hou service, 500 li for the Sui service, 500 li
要服。五百里荒服。荒服去京師二千五百里。今指大荒之外。極西之境也)申毒殊風(即西天之風化。與震旦有異也)太古之始。至聖未生(所謂如來也)有外道仙。為世宗教首。則僧伽衛世(初時有僧伽外道。立二十五諦義。衛世外道。說六句義等也)中則六師(一不蘭迦葉。二阿夷滿。三瞿耶婁。四波休旃。五先比盧持。六尼乾子)終於九十五種(即蘊離蘊計我等外道也)高視巖藪。謀勍吾敵。將危害正法。薦食玄侶。侵軼真境。伐毀舟梁。雖怙其眾。不若吾寡。是以舍利弗一舉勞度差之儔殄瘁矣(彈盡也。即勝論外道也。以此仙人形丑好夜出乞食。故號鵂鹠。為五頂子立六句義。后化為石。為陳那菩薩破之。一吼而石粉碎矣)故以直擊亂薎有不濟。但慢壘既高。邪戈難偃。稠林嘯聚。迷津徒涉。俾苦海波瀾浩而無際。險道罾繳。綿亙不蔇(繳射鳥器也。罾取魚器也。蔇至也。修行者不至矣)聖人以是為瘼。群生以是永悼。嘻何莫如之何也已。自白馬西來梵文貢洛(後漢明帝永平十年。攝摩騰與竺法蘭以白馬馱經像方來至洛也)信毀迭扇。君臣不一(時五嶽道士褚善信等求比試焚燒經像也)且遐域之壤。九服謂之荒表。兌方之俗。四海目為戎人(九服九州兌方西國)而彼復謂中華封略為儒邦。䓗嶺東陲為邊裔。夫
【現代漢語翻譯】 現代漢語譯本： 要服（指距離京城二千五百里以外，五百里以內的荒遠地區。荒服距離京師二千五百里。這裡指大荒之外，極西的邊境地區）。申毒殊風（指西天印度的風俗文化，與震旦中國有所不同）。太古之初，至聖未生（指如來佛）。有外道仙人，作為世間的宗教首領。其中有僧伽衛世（起初有僧伽外道，創立二十五諦的理論；衛世外道，宣說六句義等）。中間則有六師（一、不蘭迦葉，二、阿夷滿，三、瞿耶婁，四、波休旃，五、先比盧持，六、尼乾子）。最終發展到九十五種（指蘊離蘊計我等外道）。他們高傲地注視著山巖草澤，圖謀著與我們為敵，將要危害正法，蠶食修道的僧侶，侵犯真實的境界，砍伐摧毀渡河的舟梁。即使依仗他們眾多的人數，也比不上我們少數的力量。因此，舍利弗尊者一舉就使勞度差（即勝論外道）之流徹底衰敗了（彈盡糧絕）。這個仙人形狀醜陋，喜歡在夜晚出來乞食，所以號稱鵂鹠。他為五頂仙人創立了六句義，後來化為石頭，被陳那菩薩擊破，一聲吼叫，石頭就粉碎了。 所以用直接的方法攻擊混亂邪惡的勢力，有時不能完全奏效。只是因為他們慢心所筑的壁壘已經很高，邪惡的武器難以使其倒下。他們像稠密的樹林一樣嘯聚，在迷惑的河流中徒勞地涉水，使得苦海的波濤浩瀚而無邊際，危險的道路上佈滿了像罾和繳一樣的陷阱（繳是射鳥的器具，罾是捕魚的器具，蔇是到達的意思，指修行者無法到達彼岸）。聖人因此而感到憂患，眾生因此而永遠悲哀。唉，這該如何是好啊！自從白馬馱經從西方來到洛陽（後漢明帝永平十年，攝摩騰和竺法蘭用白馬馱著經書和佛像來到洛陽），信仰和譭謗交替出現，君王和臣子的意見不一致（當時五嶽的道士褚善信等人請求比試，焚燒經書和佛像）。而且遙遠地區的土地，九州將其稱為荒遠邊陲；西方地區的風俗，四海將其視為戎狄之人（九服九州兌方西國）。而他們又認為中華的疆域是儒教之邦，蔥嶺以東是邊遠地區。唉！
【English Translation】 English version: 'Yao Fu' (referring to the remote areas beyond 2,500 'li' from the capital, within 500 'li'. 'Huang Fu' is 2,500 'li' away from the capital. Here, it refers to the extreme western border outside the great wilderness). 'Shendu' (India) has different customs (referring to the customs and culture of West India, which are different from those of 'Zhendan' (China)). In the beginning of ancient times, the Most Holy One was not yet born (referring to 'Tathagata'). There were heretical immortals who were the religious leaders of the world. Among them were 'Sangha Weishe' (initially, there was 'Sangha' heretic, who established the theory of twenty-five 'Tirthikas'; 'Weishe' heretic, who preached the six-sentence meaning, etc.). In the middle, there were the Six Teachers (1. 'Purana Kassapa', 2. 'Makkhali Gosala', 3. 'Ajita Kesakambali', 4. 'Pakudha Kaccayana', 5. 'Sanjaya Belatthiputta', 6. 'Nigantha Nataputta'). Eventually, it developed into ninety-five kinds (referring to the heretics who calculate 'Skandha' separately from 'Skandha', etc.). They arrogantly looked at the rocks and marshes, plotting to be enemies with us, intending to harm the 'Dharma', erode the monks who practice the 'Dharma', invade the true realm, and cut down and destroy the boats for crossing the river. Even if they rely on their large numbers, they are not as good as our few. Therefore, Venerable 'Sariputra' completely defeated the likes of 'Laudochacha' (i.e., 'Vaisheshika' heretics) in one fell swoop (exhausted). This immortal has an ugly shape and likes to go out begging at night, so he is called 'owl'. He created the six-sentence meaning for the five-topped immortal, and later turned into a stone, which was broken by 'Chenna Bodhisattva'. With a roar, the stone shattered. Therefore, attacking the chaotic and evil forces directly sometimes does not work completely. It is just because the barriers built by their arrogance are already very high, and it is difficult to make the evil weapons fall. They gather like dense forests, wading in vain in the confusing rivers, making the waves of the sea of suffering vast and boundless, and the dangerous roads are full of traps like 'seng' and 'jiao' ('jiao' is a tool for shooting birds, 'seng' is a tool for catching fish, 'ji' means to arrive, referring to practitioners who cannot reach the other shore). The saints therefore feel worried, and all beings therefore grieve forever. Alas, what can be done! Since the white horse carrying scriptures came from the West to 'Luoyang' (in the tenth year of 'Yongping' of Emperor 'Ming' of the Later 'Han' Dynasty, 'She Moteng' and 'Zhu Falan' came to 'Luoyang' with scriptures and Buddha statues carried by white horses), faith and slander alternated, and the opinions of the king and his ministers were inconsistent (at that time, the Taoist priests of the Five Mountains, 'Chu Shanxin' and others, requested a competition to burn scriptures and Buddha statues). Moreover, the land of remote areas, 'Jiuzhou' calls it a remote border; the customs of the western regions, the four seas regard them as 'Rongdi' (Nine Prefectures, 'Jiuzhou', 'Dui Fang' Western countries). And they think that the territory of China is a Confucian country, and the east of the 'Congling' Mountains is a remote area. Alas!
人情各重其所處。而傲乎他邦。而皆曰佛何不生中國(震旦人自以此土為中國)傳聞。中天夏至。測影而盡其表(西天中印度夏至之日。樹竿于日中無影。蓋得閻浮之中日行正居上。故彼稱中也)此方雖邵伯相宅周公往營(周本都鄗京召公相宅于陜鄏周公至成周營之。則今洛京是也)而周禮云。大司徒職日至之景尺有五寸(洛京雖震旦之心。夏至之日午時樹竿尚有一尺五寸之景。則別地更多也)謂之地中天地之所合。四時之所交。風雨之所會。陰陽之所和。百物阜安。乃建王國。今河南陽城縣。得中夏之中。而影且有餘矣。其不在陽城則又過乎一尺五寸矣。而天上千里地下一寸。故此西域萬里之外。又戎夏為邦。古今何定。伊洛化則為戎(左傳。有伊洛之戎。又有伐陸渾之戎。皆在洛也)吳越變而為夏(吳越本夷。而勾踐夫差皆為中國霸主矣)故至聖乘時。本不限於方俗。但以大千閻浮為內地。可此即此。可彼即彼。豈以文武不在洛。則非天下之君乎(文王居西戎。武王居岐下)而西域時無輪王。分天下為四主。東以人為主。正由禮樂出乎此方。仁義冠乎八荒。舉稱中非必由於地。宋何承天問慧嚴曰。佛國用何歷。嚴曰。彼夏至之日方中無影。五行尚土德。八寸為尺。一兩當此方十二兩。建辰為歲首(慧嚴親至西天回
【現代漢語翻譯】 現代漢語譯本： 人們的情感各自重視自己所處的地方，並且對他國感到傲慢。他們都說：『為什麼佛陀不出生在中國（震旦人自認為此地為中國）？』 傳說中，中天（西天中印度）夏至的時候，測量日影而完全沒有影子（西天中印度夏至之日，在正午時分樹立竿子沒有影子，大概是因為那裡是閻浮提的中心，太陽正當頭頂。所以他們自稱為中）。我們這裡雖然有邵伯相地、周公前往營建（周朝最初在鄗京，召公在陜鄏相地，周公到成周營建都城，就是現在的洛陽），但是《周禮》上說，大司徒的職責是測量夏至的日影，長度是一尺五寸（洛陽雖然是震旦的中心，夏至正午時分樹立竿子還有一尺五寸的影子，那麼別的地方就更多了）。（古人）認為這裡是地中，是天地交合的地方，是四季交替的地方，是風雨匯聚的地方，是陰陽調和的地方，各種物產豐富安定，所以適合建立王國。現在河南陽城縣，是中原的中心，但是日影還有剩餘。如果不在陽城，那麼日影就超過一尺五寸了。而且天上一千里，地下一寸，所以這西域在萬里之外，又把戎狄和華夏混為一談。古今哪裡有什麼定論呢？伊水和洛水一帶的人可以變為戎族（《左傳》記載，有伊洛之戎，又有攻打陸渾之戎，都在洛陽一帶），吳越之地的人也可以變為華夏（吳越本來是夷族，但是勾踐和夫差都成為中國的霸主）。所以至聖之人順應時勢，本來就不侷限於地方風俗，而是以整個大千世界閻浮提為自己的領地。適合在這裡就在這裡，適合在那裡就在那裡。難道因為文王和武王不在洛陽，就不能成為天下的君主嗎（文王住在西戎，武王住在岐山腳下）？而且西域沒有轉輪王，把天下分為四個主人。東方以人為主人，正是因為禮樂出自這裡，仁義遍佈四方。所以說『中』不一定是指地理位置。宋朝的何承天問慧嚴說：『佛國用什麼曆法？』慧嚴說：『他們那裡夏至的時候，太陽在正中沒有影子，五行崇尚土德，八寸為一尺，一兩相當於我們這裡的十二兩，以建辰為歲首（慧嚴親自到西天回來）。』
【English Translation】 English version: People's feelings each value their own location, and are arrogant towards other countries. They all say, 'Why was the Buddha not born in China (the people of Zhendan consider this land to be China)?' It is said that in Zhongtian (Central India in the Western Regions), during the summer solstice, the shadow is measured and there is no shadow at all (on the day of the summer solstice in Central India in the Western Regions, a pole is erected at noon and there is no shadow, probably because it is the center of Jambudvipa, and the sun is directly overhead. Therefore, they call themselves the center). Although we have Shaobo surveying the land and the Duke of Zhou going to build (the Zhou Dynasty was originally in Haojing, Shao Gong surveyed the land in Shanru, and the Duke of Zhou went to build the capital in Chengzhou, which is now Luoyang), the 'Zhou Li' says that the duty of the Da Situ is to measure the shadow of the summer solstice, and the length is one foot and five inches (although Luoyang is the center of Zhendan, there is still a shadow of one foot and five inches when a pole is erected at noon on the summer solstice, so there is even more in other places). (The ancients) believed that this was the center of the earth, the place where heaven and earth meet, the place where the four seasons alternate, the place where wind and rain gather, the place where yin and yang harmonize, and all kinds of products are abundant and stable, so it is suitable to establish a kingdom. Now, Yangcheng County in Henan is the center of the Central Plains, but there is still a shadow remaining. If it is not in Yangcheng, then the shadow will exceed one foot and five inches. Moreover, one thousand miles in the sky is one inch on the ground, so the Western Regions are tens of thousands of miles away, and the Rong and Xia are confused. What is certain in ancient and modern times? The people of the Yi and Luo rivers can become Rong (the 'Zuo Zhuan' records that there are the Rong of Yi and Luo, and the Rong who attacked Luhun, all in the Luoyang area), and the people of Wu and Yue can become Xia (Wu and Yue were originally Yi, but Goujian and Fucha became hegemons of China). Therefore, the most holy people adapt to the times and are not limited to local customs, but take the entire Jambudvipa of the Great Thousand World as their territory. If it is suitable here, then be here, if it is suitable there, then be there. Could it be that because King Wen and King Wu were not in Luoyang, they could not become the rulers of the world (King Wen lived in the Western Rong, and King Wu lived at the foot of Mount Qi)? Moreover, the Western Regions do not have a Chakravartin king, and divide the world into four masters. The East takes people as the master, precisely because rites and music come from here, and benevolence and righteousness spread throughout the world. Therefore, 'center' does not necessarily refer to geographical location. He Chengtian of the Song Dynasty asked Huiyan, 'What calendar does the Buddha's country use?' Huiyan said, 'There, during the summer solstice, the sun is in the middle and there is no shadow, the five elements respect earth virtue, eight inches are one foot, one tael is equivalent to twelve taels here, and Jianchen is the beginning of the year (Huiyan personally went to the Western Regions and returned).'
故能明此事也)及討核分至(春秋分冬夏至)薄食宿度阿衡陰陽乃以為然。但以西來三藏越海重譯涉歷于艱險。輕百死而致乎一生。既至而不知鄉國之所在。固可悲也。其所翻譯。方諸寰中之典既乖視聽深違背欲將使積昏之士背風靡草。逆坂走丸。祇增其忿。誠又難也(以翻譯三藏來既遐遠。不達此方語言。致令詞有質樸文非流美。如安世高所譯等經。不了之士。逆便相非。增于謗讟。則為未可者也)夫雍門周承孟嘗騷屑凄感。為之鼓琴琴一發。而涕泗零落。不知其極(雍門齊地也。孟嘗田文齊公子也。周承為之鼓琴琴發。而涕不能止)而邪愚之夫承王侯疑貳阻薄。為之鼓唇唇一啟。而訕謗搖動。莫我已矣(此敘輕毀宗教之士因時政之官于吾教疑貳之間。承便鼓扇于唇齒以譭謗。致令王侯心回而信用之也)是以假彼重位鴻才。言為物準。行為時憲(佛法付與王臣。凡在位官員才學之士。假以護持。所在三寶尤宜援奉。貴其大才重位以弘護宗教矣。準繩也。憲法也)順則誘掖。背則擊搏(掖提膊也。信順之者。提臂而引之。不信者。擊搏而責之也)使弱喪知乎所歸。食椹懷乎好。音(黃鶯食桑椹而音美。如聞法而敬信也)乃佛法金城湯池之固(假尊官為外護。則佛法若有城池之固)而攻者罔弗敗。律喪師矣(若有外黨相
攻。無不自然摧敗也)夫釋氏之難。而釋氏不能違之者何(外人問有難釋氏之教。而引釋氏之教答之。而不能違避其難者有何所以)譬陰愆于序。赫日晞之。陽愆于序。洪雨霔之(久雨者。陰之失序。則須晴景方解。久旱者。陽之失序。則須甘雨解之)若陰濟于陰。湯濟于陽。則九載之水。七年之旱。未足多也(堯有九載之水。湯有七年之旱)故古之賢德。無位何威。無賞何悅。無辯何信。其所酬抗。多以釋教為證反資其倨(答難若專引己教為證。如以陰濟陰以陽濟陽也)是以夷難靜暴復迷取亂。挫公孫龍之辯(夷平也。取亂取勝也。公孫龍趙人也。虞鄉思以邯鄲請封平原。龍以辯捷諫而止。后語云。龍有白馬之辯者也)絕叔孫氏之毀(叔孫武叔毀仲尼。子貢曰。夫子不可毀。他人之賢者丘陵也。夫子之賢者日月也。不可得而逾也)雖有方袍。莫如服冕(服冕儒士有毀夫子輒能對之。豈可方袍釋子遭毀其師而無對答之者可不恥乎。必資于學矣。方袍袈裟也)昔何承天著達性論。顏延之折之(並宋之朝士。顏光祿也。有文常好飲酒)范縝構形神滅義。沈約質之(梁朝賢士也。文在弘明集)故豺狼非狻猊不制。蛇豕非鏌鎁不斷。而經稱為外援展如之人(展援也。假信心為外授。審如此也)則不失其名也。嗚呼有天地焉。有
【現代漢語翻譯】 現代漢語譯本： 攻。沒有什麼是不能自然摧毀的。)如果有人為難佛教，而佛教卻無法反駁，這是為什麼呢？(有人提出問題，為難佛教的教義，而佛教卻引用自己的教義來回答，卻無法避免被為難，這是什麼原因呢？)比如陰氣過盛，偏離了常序，太陽出來就能驅散它；陽氣過盛，偏離了常序，大雨就能澆滅它。(長期陰雨，是陰氣失去了常序，需要晴朗的天氣才能緩解；長期乾旱，是陽氣失去了常序，需要甘霖才能解除。)如果用陰氣來調和陰氣，用陽氣來調和陽氣，那麼堯時的九年洪水，商湯時的七年乾旱，就不算什麼了。(堯帝時期有九年洪水，商湯時期有七年乾旱。)所以古代的賢德之人，沒有官位也有威望，沒有賞賜也感到喜悅，沒有辯論也能取信於人。他們用來應對反駁的，大多以佛教教義為證據，反而助長了對方的傲慢。(回答詰難如果只引用自己的教義作為證據，就像用陰氣調和陰氣，用陽氣調和陽氣一樣。)因此，要平息動亂，消除迷惑，戰勝混亂，就要挫敗公孫龍（Gongsun Long）的辯論。(夷，平定。取亂，取勝。公孫龍是趙國人。虞鄉思憑藉邯鄲請求封賞平原君，公孫龍用他敏捷的辯才勸諫阻止了他。後世有『公孫龍有白馬非馬的辯論』的說法。)阻止叔孫武叔（Shusun Wushu）的誹謗。(叔孫武叔誹謗仲尼（仲尼，即孔子）。子貢說：『夫子是不能被誹謗的。其他人的賢德像小山丘，夫子的賢德像太陽和月亮，是無法超越的。』)即使有身穿袈裟的出家人，也不如身穿官服的儒士。(身穿官服的儒士如果有人誹謗孔子，他們就能應對。難道可以容忍身穿袈裟的僧人，遇到有人誹謗他們的老師，卻無法回答嗎？這難道不應該感到羞恥嗎？必須依靠學習啊。方袍，指袈裟。)過去何承天（He Chengtian）著有《達性論》，顏延之（Yan Yanzhi）反駁了他。(都是宋朝的官員。顏延之是光祿大夫，有文采，經常喜歡喝酒。)范縝（Fan Zhen）提出《形神滅義》，沈約（Shen Yue）駁斥了他。(是梁朝的賢士，文章收錄在《弘明集》中。)所以豺狼不是狻猊（Suanni，一種猛獸）不能制服，毒蛇和豬不是用鏌鎁（Moye，寶劍名）不能斬斷。而佛經中稱之為『外援展如』的人，(展，伸展，援助。假借信心作為外在的幫助，審視確實是這樣。)才不辜負他們的名聲啊。 唉！有了天地，有了……
【English Translation】 English version: To attack. There is nothing that cannot be naturally destroyed.) Why is it that when Buddhism is challenged, it cannot refute it? (Someone raises a question, challenging the doctrines of Buddhism, and Buddhism responds by citing its own doctrines, yet it cannot avoid being challenged. What is the reason for this?) For example, if yin qi (yin qi, the energy of yin) is excessive and deviates from the norm, the sun can dispel it; if yang qi (yang qi, the energy of yang) is excessive and deviates from the norm, heavy rain can extinguish it. (Prolonged rain is when yin qi has lost its normal order, and clear weather is needed to alleviate it; prolonged drought is when yang qi has lost its normal order, and sweet rain is needed to resolve it.) If yin is used to harmonize yin, and yang is used to harmonize yang, then the nine years of floods during the time of Yao (Yao, a legendary ruler) and the seven years of drought during the time of Tang (Tang, a legendary ruler) would not be significant. (During the time of Emperor Yao, there were nine years of floods, and during the time of Tang, there were seven years of drought.) Therefore, the virtuous people of ancient times had prestige without official positions, felt joy without rewards, and were trusted without debate. What they used to respond to rebuttals was mostly based on Buddhist doctrines as evidence, which only fueled the arrogance of the other party. (If one only cites one's own doctrines as evidence to answer challenges, it is like using yin to harmonize yin or yang to harmonize yang.) Therefore, to quell turmoil, eliminate confusion, and overcome chaos, one must thwart the arguments of Gongsun Long (Gongsun Long, a person's name). (Yi means to pacify. Qu luan means to overcome chaos. Gongsun Long was a person from the state of Zhao. Yu Xiangsi relied on Handan to request a fief for Lord Pingyuan, and Gongsun Long used his quick wit to advise against it. Later, there was the saying 'Gongsun Long had the argument of a white horse not being a horse.') Stop the slander of Shusun Wushu (Shusun Wushu, a person's name). (Shusun Wushu slandered Zhongni (Zhongni, Confucius). Zigong said, 'The Master cannot be slandered. The virtue of others is like small hills, but the virtue of the Master is like the sun and moon, which cannot be surpassed.') Even if there are monks wearing kasayas (kasaya, a Buddhist robe), they are not as good as Confucian scholars wearing official robes. (If someone slanders Confucius, Confucian scholars wearing official robes can respond. How can it be tolerated that monks wearing kasayas cannot answer when someone slanders their teachers? Shouldn't they feel ashamed? They must rely on learning. Fang pao refers to the kasaya.) In the past, He Chengtian (He Chengtian, a person's name) wrote 'On Understanding Nature,' and Yan Yanzhi (Yan Yanzhi, a person's name) refuted him. (Both were officials of the Song Dynasty. Yan Yanzhi was a Guanglu Dafu, had literary talent, and often liked to drink.) Fan Zhen (Fan Zhen, a person's name) proposed 'The Theory of the Extinction of Form and Spirit,' and Shen Yue (Shen Yue, a person's name) refuted him. (He was a virtuous scholar of the Liang Dynasty, and his articles are included in the Hongming Ji.) Therefore, jackals and wolves cannot be subdued without suanni (Suanni, a mythical wild animal), and poisonous snakes and pigs cannot be cut without Moye (Moye, a famous sword). And those who are called 'external support' in the Buddhist scriptures, (Zhan means to extend, to aid. Borrowing faith as external help, examining it is indeed so.) do not betray their name. Alas! There is heaven and earth, there is...
產生焉。有信者焉。有不信者焉(既天地造化則有萬物人倫。人倫之內有信者有不信者。情不同故也)其信如漢顯宗(則後漢第二主明帝也)傅武仲(傅毅也)吳大帝(孫權也)支與闞(支謙闞澤)東晉至於受終至王蒙．郗超．許詢．謝尚之倫。宋文明。洎宗王．何顏輩。魏宗恭。南齊劉虬。梁君臣陶隱居(陶景純。字隱居。號貞白先主)北齊顏之推(此並深信之士)其不信如晉蔡謨(字道明。東晉也。東帝令作贊佛頌。堅不從。乃言謗佛。下庭尉免為庶人)偽趙王度。宋周朗．虞愿。魏張普濟．李玚．楊炫之。齊劉晝。梁荀濟(此實心毀教不信之士也)夫信者靜乃一心昭窮萬化。或未遺所存。要報求施。重因緣之理。篤敬戒之心。退無納隍之酷進致含光之美(隍坑也。若致於坑也)其不信者神用匪虛。鄙識濁慮。或惡幢塔崇侈。法籍宏奧。僧居[塽-(爻爻)+((人/人)(人/人))]塏([塽-(爻爻)+((人/人)(人/人))]塏高凈也)法徒尊大。攄已之憾(攎舒也)悖乎楊言。駟不及舌。陷乎邪黨。哀哉。然有過乎信者。如齊文慧太子竟陵王。梁高祖陳文宣二帝。魏文成．獻文．孝文．齊高洋(北齊也。此諸信等皆見弘明集)或開演金偈。或捐擲寶位。或縱民入道。或竭國起寺(今大宋皇
【現代漢語翻譯】 現代漢語譯本： 產生了信仰的人，也產生了不信仰的人（既然天地造化產生了萬物和人倫，人倫之中就有信仰的人和不信仰的人，這是因為情感不同）。 信仰的人比如漢顯宗（即後漢第二位君主明帝），傅武仲（傅毅），吳大帝（孫權），支謙和闞澤，東晉從開始到結束時的王蒙、郗超、許詢、謝尚等人，宋文明，以及宗王、何顏之輩，魏宗恭，南齊劉虬，梁朝君臣和陶隱居（陶景純，字隱居，號貞白先生），北齊顏之推（這些人都是深信佛教的人）。 不信仰的人比如晉朝的蔡謨（字道明，東晉人，東晉皇帝讓他作贊佛頌，他堅決不從，反而出言誹謗佛教，被廷尉免官為庶人），偽趙的王度，宋朝的周朗、虞愿，魏朝的張普濟、李玚、楊炫之，齊朝的劉晝，梁朝的荀濟（這些人是真心詆譭佛教、不信仰佛教的人）。 信仰的人，心靜則能一心照見萬物的變化，或許沒有遺漏所儲存的，一定要報答和施捨，重視因緣的道理，篤信和敬畏戒律之心，退則沒有墜入深坑的災禍，進則達到包含光輝的美好（隍是坑的意思，如同墜入坑中）。 不信仰的人，認為神的作用不是真實的，思想鄙陋，考慮問題渾濁，或許厭惡佛寺寶塔的崇高和奢侈，佛經的宏大和深奧，僧人居住在高爽潔凈的地方，佛門弟子尊貴而盛大，發泄自己的不滿，違背了正確的言論，說出的話駟馬也追不上，陷入邪惡的黨羽，可悲啊。 然而也有信仰過度的人，比如齊文慧太子、竟陵王，梁高祖、陳文宣二帝，魏文成帝、獻文帝、孝文帝，齊高洋（北齊，這些信仰者都見於《弘明集》），有的開演金偈（殊勝的佛經偈頌），有的捐棄寶貴的地位，有的放縱百姓出家入道，有的竭盡全國之力建造寺廟（如今的大宋皇朝）
【English Translation】 English version: Some were born with faith, and some without faith (Since heaven and earth created all things and human relationships, among human relationships there are those who believe and those who do not believe, because their emotions are different). Those who believed include Emperor Xian of Han (Emperor Ming of the Later Han Dynasty, the second ruler), Fu Wuzhong (Fu Yi), Emperor Da of Wu (Sun Quan), Zhi Qian and Kan Ze, Wang Meng, Xi Chao, Xu Xun, Xie Shang and others from the beginning to the end of the Eastern Jin Dynasty, Song Wenming, as well as Zong Wang, He Yan and their like, Zong Gong of Wei, Liu Qiu of Southern Qi, the rulers and ministers of Liang, and Tao Yinju (Tao Jingchun, styled Yinju, known as Zhenbai Xiansheng), and Yan Zhitui of Northern Qi (these were all deeply believing individuals). Those who did not believe include Cai Mo of Jin (styled Daoming, of the Eastern Jin Dynasty, the Eastern Jin emperor ordered him to compose a eulogy for the Buddha, but he firmly refused and instead slandered Buddhism, and was dismissed by the court and reduced to a commoner), Wang Du of the pseudo-Zhao, Zhou Lang and Yu Yuan of Song, Zhang Puji, Li Yang, and Yang Xuanzhi of Wei, Liu Zhou of Qi, and Xun Ji of Liang (these were individuals who sincerely denigrated Buddhism and did not believe). Those who believe, with a calm mind, can single-mindedly illuminate the changes of all things, perhaps without missing what is preserved, and must repay and give alms, valuing the principle of cause and effect, and firmly believing and revering the heart of precepts, retreating without the calamity of falling into a deep pit, and advancing to achieve the beauty of containing light (huang means pit, like falling into a pit). Those who do not believe think that the function of the divine is not real, their thoughts are base, and their considerations are turbid, perhaps disliking the height and extravagance of Buddhist temples and pagodas, the vastness and profundity of Buddhist scriptures, monks living in high and clean places, and Buddhist disciples being noble and grand, venting their dissatisfaction, violating correct speech, and words spoken cannot be caught up by a team of horses, falling into evil factions, alas. However, there are also those who believe excessively, such as Crown Prince Wenhui of Qi, King Jingling, Emperor Gaozu of Liang, the two Emperors Wenxuan of Chen, Emperor Wencheng, Emperor Xianwen, Emperor Xiaowen of Wei, and Gao Yang of Qi (Northern Qi, these believers are all found in the Hongming Ji), some expounding golden gathas (auspicious Buddhist verses), some abandoning precious positions, some allowing the people to become monks and enter the Way, and some exhausting the power of the nation to build temples (the current Great Song Dynasty)
帝造金銀字大藏經數藏。雕藏經印板一十三萬余板。嚴飾天下寺舍。每年祠部牒度僧八千餘人也。太宗初登極度天下系帳童子出家)其有過於不信者。如拓跋(魏武燾)宇文(周武)崔皓(後魏)傅弈(唐初)為災孽魃彗焉。其有君主議及沙汰者。此實潔揚清之美。非不信之士也。昔桓玄教曰(教令也)沙門有能申述經誥。暢說義理。戒禁修整。足以宣紀大化其有違於此者。悉令罷道。遠公與桓公書曰。佛教陵遲。穢雜日久。每一尋至。慨憤盈懷。常恐運出非意淪湑將及(淪湑漸漬也)竊見清澄諸道人教實應本心。夫涇以渭分。則清濁殊勢。枉以直正。則不仁自遠。此命既行。則二理斯得。然後令飾偽者絕假道之路。懷真者無負俗之嫌。道俗交通。三寶復隆矣(古者沙汰總有二意。一為崇重教門惡其渝濫。故澄汰奸冗務令清凈。宋世祖．王度．顏延之．蕭暮之．周朗．虞愿．張普惠李玚．衛元嵩．顧觀．那子才．高道讓．盧思道．唐高祖十四人也。二為憎嫉昌顯危身挾怨。故須除蕩以暢胸襟。魏太武．周高祖．蔡暮．劉晝．楊炫之．荀濟章．仇于陀．劉惠琳．范縝．傅弈．王文同十一人。實心毀滅也)玄教於是不及廬山。夫血胎粒食者。信不信何二焉。但人稟五材正氣者。必保乎正性正命(賢者稟五行之清氣)克昭懋
【現代漢語翻譯】 現代漢語譯本：皇帝建造了多部用金銀書寫的大藏經。雕刻藏經印版十三萬多塊。莊嚴裝飾天下的寺廟。每年由祠部批文允許八千多名僧人出家。太宗皇帝剛登基時，允許天下隸屬於官府的童子出家。那些過於不信佛法的人，就像拓跋（魏武帝拓跋燾），宇文（北周武帝宇文邕），崔皓（後魏），傅弈（唐朝初期）一樣，是災難的象徵。如果哪位君主提議整頓佛教，這實際上是澄清和弘揚佛法的美好舉措，而不是不信佛法的表現。過去桓玄頒佈教令說：『沙門中如有能闡述經文教義，流暢地講解義理，遵守戒律，足以宣揚教化者，就允許其存在；那些違背這些標準的，全部勒令還俗。』慧遠大師給桓玄的信中說：『佛教衰落，污穢混雜已經很久了，每次看到這種情況，都感到非常憤慨。常常擔心情況會變得更糟。』我私下認為，您整頓僧侶的措施確實符合我的本意。涇水和渭水如果分開，清濁就會分明；用正直來匡正邪惡，不仁之人自然會遠離。如果這個命令能夠實行，那麼這兩個目標就能實現。然後讓那些偽裝的人斷絕虛假的道路，讓那些懷有真誠信仰的人不再受到世俗的懷疑。道俗之間互相交流，佛教三寶就能再次興盛。（古代整頓佛教總共有兩種意圖：一是崇尚和重視佛教，厭惡其衰敗和氾濫，所以清除奸邪冗雜之徒，務求清凈。宋世祖、王度、顏延之、蕭摹之、周朗、虞愿、張普惠、李玚、衛元嵩、顧觀、那子才、高道讓、盧思道、唐高祖等十四人屬於這種情況。二是憎恨佛教的昌盛，擔心自身受到威脅，挾帶私怨，所以必須清除和掃蕩，以發泄胸中的不滿。魏太武帝、周高祖、蔡謨、劉晝、楊炫之、荀濟章、仇于陀、劉惠琳、范縝、傅弈、王文同等十一人屬於這種情況，他們是真心想要毀滅佛教。）桓玄的教令沒有影響到廬山。那些靠血肉之軀和穀物為生的人，信與不信又有什麼區別呢？只要人稟賦了五行正氣，就一定會保持正性和正命（賢者稟賦了五行之清氣），能夠彰顯美德。
【English Translation】 English version: The emperor had several copies of the Great Treasury of Scriptures written in gold and silver. He had more than 130,000 printing plates for the scriptures carved. He solemnly decorated the temples and monasteries throughout the land. Each year, the Ministry of Rites issued permits for more than 8,000 monks to be ordained. When Emperor Taizong first ascended the throne, he allowed boys who were registered as servants to the government to become monks. Those who were excessively unbelieving, like Tuoba (Tuoba Tao, Emperor Wu of the Wei Dynasty), Yuwen (Emperor Wu of the Zhou Dynasty), Cui Hao (of the Later Wei Dynasty), and Fu Yi (of the early Tang Dynasty), were like harbingers of disaster. If a ruler proposes to rectify Buddhism, this is actually a beautiful act of clarifying and promoting the Dharma, not an act of disbelief. In the past, Huan Xuan issued an edict saying: 'If there are monks who can expound the scriptures and doctrines, eloquently explain the principles, and observe the precepts, and are sufficient to propagate the great teachings, they will be allowed to remain; those who violate these standards will all be ordered to return to lay life.' Master Huiyuan wrote to Huan Xuan, saying: 'Buddhism has declined, and impurities have been mixed in for a long time. Every time I see this situation, I feel very indignant. I am always afraid that the situation will get worse.' I privately believe that your measures to rectify the monks are indeed in accordance with my original intention. If the Jing and Wei rivers are separated, the clear and turbid will be distinct; if evil is corrected with righteousness, the unkind will naturally stay away. If this order can be implemented, then these two goals can be achieved. Then let those who are pretending cut off the false path, and let those who have sincere faith no longer be suspected by the secular world. If the laity and the clergy communicate with each other, the Three Jewels of Buddhism can flourish again. (In ancient times, there were always two intentions in rectifying Buddhism: one was to respect and value Buddhism, and to hate its decline and proliferation, so to eliminate the treacherous and redundant, and to strive for purity. Emperor Shizu of the Song Dynasty, Wang Du, Yan Yanzhi, Xiao Mu, Zhou Lang, Yu Yuan, Zhang Puhui, Li Yang, Wei Yuansong, Gu Guan, Na Zicai, Gao Daorang, Lu Sidao, and Emperor Gaozu of the Tang Dynasty were in this category. The second was to hate the prosperity of Buddhism, to fear for one's own safety, and to harbor personal grudges, so it was necessary to eliminate and sweep away in order to vent one's dissatisfaction. Emperor Taiwu of the Wei Dynasty, Emperor Gaozu of the Zhou Dynasty, Cai Mo, Liu Zhou, Yang Xuanzhi, Xun Jizhang, Qiu Yutuo, Liu Huilin, Fan Zhen, Fu Yi, and Wang Wentong were in this category, and they sincerely wanted to destroy Buddhism.) Huan Xuan's edict did not affect Mount Lu. What difference does it make whether those who live on flesh and grains believe or do not believe? As long as a person is endowed with the five elements of righteous energy, he will surely maintain his righteous nature and righteous life (the virtuous are endowed with the pure energy of the five elements), and will be able to manifest virtue.
行(能明勉勵之行)其憑福田。故乃信也。稟冷氣者。必僻恣淫愎(愎悷也)滅沒天理。其假禍亡。故不信也。若使唐虞元凱夏殷伊傅(唐虞堯舜也。元凱十六相。夏禹殷湯也。伊尹傳說也)周之十亂(亂治也。太公周公召公畢公榮公南宮括散宜生太顛閻天文母十人也)漢之三杰(張良。蕭何。韓信)仰眄金容。俯聆玉軸。則未嘗不信。興五內言動群有彼何然。蓋為善惟日不足故也(此等雖未偶教興。若遇之心大崇信也)若使桀．紂．莊．跖．陽貨．子臧．視之。瞽如聽之聵如(桀夏□也。紂殷□□也。莊蹺楚蜀惡賊盜跖魯暴賊。陽貨季桓子家臣暴虐于魯。子臧鄭子臧也。瞽聞善不足化也)彼何哉然。蓋兇人為不善。亦惟日不足故也。惟生之有涯。體非金石。樂未備志。哀以繼之。老聖稱身為大患。仲尼嘆交臂若失(浮生流速何足貴也)而釋教何仇誠心務損不為福始。而處禍先真所謂能惡不能善之失也。若彼果有。雖欲自絕。何傷于日月乎(若彼教門所說。因果實本有。汝縱毀之亦何能傷其道。子貢曰。人雖欲自絕。何傷于日月乎)若彼果無。慕立虛善。足以遠害(若佛教所說因果之事本無。虛求善譽。亦足遠害也)夫虛去殺猶愈屠釣。虛輟財猶愈竊盜。虛潔己猶愈濁濫。帷箔不修(謂不治閨門)況孰知其必不虛哉。
【現代漢語翻譯】 現代漢語譯本： 行為（能夠明白並努力踐行的行為）憑藉的是福田（積德行善的場所或機會），所以才會有信仰。稟賦冷酷之氣的人，必然會偏激放縱、沉溺於邪欲，違背天理，最終招致災禍而滅亡，所以他們不相信（善有善報）。如果讓唐堯虞舜、元凱（輔佐帝王的賢臣）、夏禹殷湯、伊尹傅說（商朝賢相），以及周朝的十亂（輔佐周朝的十位賢臣：太公、周公、召公、畢公、榮公、南宮括、散宜生、太顛、閻天文、母），漢朝的三杰（張良、蕭何、韓信）仰望佛陀的金容，俯聽佛法的精妙教義，他們沒有不信服的。他們內心涌動，言行舉止都想著利益眾生，這是為什麼呢？因為他們認為行善永遠不夠。這些人雖然沒有遇到佛教興盛的時代，但如果遇到，他們內心會非常崇信。 如果讓夏桀、商紂、莊蹻（楚國的惡賊）、盜跖（魯國的暴賊）、陽貨（季桓子家臣，在魯國暴虐）、子臧（鄭國的子臧）來看待佛法，他們就會像瞎子一樣看不見，像聾子一樣聽不見。這是為什麼呢？因為兇惡之人做壞事，也總覺得時間不夠用。人生是有限的，身體不是金石，享樂還沒有滿足，悲哀就接踵而至。老子說最大的禍患就是自身，孔子感嘆朋友離世就像失去了臂膀。而佛教為何要與誠心修道的人為敵呢？一心致力於減少慾望，不把追求福報作為開始，卻把躲避災禍放在首位，這真是所謂的能作惡卻不能行善的錯誤啊！如果佛教所說的因果報應真實存在，即使想自我斷絕，又怎麼能損害到日月的光輝呢？（子貢說：『人即使想與日月斷絕關係，又怎麼能損害到日月的光輝呢？』）如果佛教所說的因果報應並不存在，那麼追求虛假的善名，也足以遠離禍害。不做殺生之事，總比從事屠宰捕撈要好；停止掠奪錢財，總比做盜竊之事要好；保持自身清白，總比行為污濁淫亂要好。連閨房門戶都不整飭（指不治理家門），又怎麼能知道佛教所說的因果報應一定不存在呢？
【English Translation】 English version: Actions (those that can be understood and diligently practiced) rely on the field of merit (places or opportunities to accumulate virtue and do good), and that is why there is faith. Those endowed with a cold nature are bound to be biased, indulgent, and immersed in evil desires, violating the principles of nature, and ultimately inviting disaster and destruction, so they do not believe (in karmic retribution). If Yao and Shun of the Tang and Yu dynasties, Yuan Kai (wise ministers who assisted emperors), Yu and Tang of the Xia and Shang dynasties, Yi Yin and Fu Shuo (wise ministers of the Shang dynasty), as well as the Ten Talents of the Zhou dynasty (the ten virtuous ministers who assisted the Zhou dynasty: Taigong, Duke of Zhou, Duke of Shao, Duke of Bi, Duke of Rong, Nangong Kuo, San Yisheng, Tai Dian, Yan Tianwen, and Mother), and the Three Heroes of the Han dynasty (Zhang Liang, Xiao He, and Han Xin) were to look up at the golden countenance of the Buddha and listen attentively to the profound teachings of the Dharma, they would have no reason not to believe. Their hearts surge, and their words and deeds are all aimed at benefiting sentient beings. Why is this? Because they believe that doing good is never enough. Although these people did not encounter the era of Buddhism's prosperity, if they did, they would have great faith in their hearts. If Jie of Xia, Zhou of Shang, Zhuang Qiao (an evil thief of Chu), Zhi the Robber (a violent thief of Lu), Yang Huo (a steward of the Ji Huan family, who was tyrannical in Lu), and Zi Zang (Zi Zang of Zheng) were to regard the Dharma, they would be like the blind who cannot see and the deaf who cannot hear. Why is this? Because wicked people, when doing evil, always feel that there is not enough time. Life is limited, the body is not made of metal or stone, and before enjoyment is satisfied, sorrow follows. Lao Tzu said that the greatest misfortune is oneself, and Confucius lamented that the loss of a friend is like losing an arm. Why should Buddhism be hostile to those who sincerely cultivate the Way? Focusing solely on reducing desires, not taking the pursuit of blessings as a starting point, but prioritizing avoiding disasters, this is truly the mistake of being able to do evil but not being able to do good! If the karmic retribution spoken of by Buddhism is real, even if one wants to cut oneself off from it, how can one harm the brilliance of the sun and moon? (Zigong said, 'Even if one wants to sever relations with the sun and moon, how can one harm the brilliance of the sun and moon?') If the karmic retribution spoken of by Buddhism does not exist, then pursuing false fame for goodness is enough to stay away from harm. Not engaging in killing is always better than engaging in slaughter and fishing; stopping the plundering of wealth is always better than committing theft; maintaining one's own purity is always better than engaging in defiled and promiscuous behavior. If even the doors of the boudoir are not kept in order (referring to not governing the family), how can one know for sure that the karmic retribution spoken of by Buddhism does not exist?
而釋教竊財貨財也。食肉貨肉也。害人貨要目領也(貨賣交易也。今切他財。當亦還財。今食其肉。當亦被他食。今害人之要日領當卻遭害。是交易之道也。領項也)茍使不貨。善則實矣(誠能不盜不殺等。稱自為善。其事實也)其言既實。其人豈虛乎。佛圖澄．衡岳思大。能遠視多生(皆得先觀)支林．道安能。博識強學。劉遺民．劉虬。弓旌不顧(皆晉之高士。辭榮者也。古招士以弓旌也)許詢．宗炳。襤褸畢歲。豈佛法無其實。而能使彼建志不拔耶(此皆賢明之士。情豈謬哉)昔武德初。大臣不圖邇臣希旨(高祖時。傅弈以唐出李姓。以老子為祖。遂譖之令澄汰也)。以帝系發自玄元。文明廣大與天下咸一。將害我教。蜂蠆且毒。貝錦有章(貝錦文飾之詞也)惟帝時聰明終罔攸蔽(罔無也。攸所也。蔽暗也。傅弈等雖扇惑聖。聰帝無所暗蔽也)彼娼嫉不克彥聖之夫(娼貪也。嫉蠹也。克勝也。彥聖法淋道宣等。彼傅弈情雖貪蠹。終不能勝彼者也)庸[幸-干+貝]其德。無所膚浸(僨僵也。用殕其兇德使浸潤之譖。膚受之愬不能行焉)杲杲愛日。將墜復舉。靄靄油云。既散又族(佛日沈而又明。慧雲散而復聚)實有唐宗廟社稷之靈也。克保于子孫黎民之福也。夫天地邦域。以元牧司之(天生蒸民樹之司牧)以鬼
【現代漢語翻譯】 現代漢語譯本： 而且佛教竊取財物，就應該償還財物；吃肉，就應該被吃肉；傷害人的重要部位，就應該遭受同樣的傷害（買賣交易就是如此。現在你奪取別人的財物，將來也應該歸還財物；現在你吃它的肉，將來也應該被它吃；現在你傷害人的重要部位，將來也應該遭受同樣的傷害，這就是交易的道理。這裡說的重要部位指的是頭頸）。如果真的不進行這些交易，那麼說自己善良就是真實的了（如果真的能夠不偷盜、不殺生等等，而自稱善良，那就是真實的了）。如果他的言語是真實的，那麼他的人品難道會是虛假的嗎？ 佛圖澄（Fotucheng，高僧名）、衡岳思大（Hengyuesida，高僧名），能夠遠視看到很多前世（都能夠預先看到）。支林（Zhilin，高僧名）、道安（Daoan，高僧名）能夠博學強記。劉遺民（Liuyimin，晉朝高士）、劉虬（Liuqiu，晉朝高士），對於朝廷的徵召都不予理睬（都是晉朝的高士，拒絕榮華富貴的人。古代用弓箭和旌旗來招攬賢士）。許詢（Xuxun，高士名）、宗炳（Zongbing，高士名），即使衣衫襤褸也終年安之若素。難道佛法沒有真實之處，能夠使他們堅定志向而不動搖嗎？（這些人都是賢明之士，他們的情感難道會是錯誤的嗎？） 過去武德年間初期，大臣們不考慮身邊近臣迎合皇帝旨意（唐高祖時期，傅弈（Fuyi）因為唐朝出自李姓，而以老子為祖先，於是進讒言，讓皇帝淘汰僧人）。因為皇帝的血統來自玄元（Xuanyuan，道教始祖），文明廣大與天下統一，將要危害我們的佛教。他們的讒言像蜂和蝎子一樣惡毒，像貝錦一樣華麗（貝錦是文飾的詞語）。但是皇帝的英明最終沒有被矇蔽（沒有，所，矇蔽。傅弈等人雖然迷惑聖上，但是英明的皇帝沒有被他們矇蔽）。那些像娼妓一樣貪婪嫉妒的人不能戰勝賢聖之人（娼妓是貪婪，嫉妒是蠹魚，戰勝，賢聖指法琳（Falin）、道宣（Daoxuan）等人。傅弈的情感雖然貪婪像蠹魚，最終也不能戰勝他們）。 他們想要顛覆佛法的美德，但是他們膚淺的讒言沒有得逞（顛覆，用他們兇惡的品德，使浸潤的讒言，膚淺的訴說不能實行）。光明如太陽，將要墜落又重新升起；濃厚的烏雲，已經消散又重新聚集（佛法像太陽一樣沉落又光明，智慧像云一樣消散又聚集）。這實在是唐朝宗廟社稷的保佑，能夠保佑子孫和百姓的福祉。天地和國家，是用元牧（Yuanmu）和司（Si）來治理的（上天生養百姓，設定官吏來管理他們），用鬼神...
【English Translation】 English version: Moreover, if Buddhism steals wealth, it should repay wealth; if it eats meat, it should be eaten; if it harms a person's vital parts, it should suffer the same harm (trade is like this. Now you take away other people's wealth, and in the future you should also return the wealth; now you eat its meat, and in the future you should also be eaten by it; now you harm a person's vital parts, and in the future you should also suffer the same harm, this is the principle of trade. The vital parts here refer to the head and neck). If one truly does not engage in these transactions, then claiming to be virtuous is genuine (if one can truly refrain from stealing, killing, etc., and claim to be virtuous, then it is genuine). If his words are true, then how can his character be false? Fotucheng (佛圖澄, a famous monk), Hengyuesida (衡岳思大, a famous monk), could see far into many past lives (they could foresee). Zhilin (支林, a famous monk), Daoan (道安, a famous monk) were able to learn extensively and remember strongly. Liuyimin (劉遺民, a noble of the Jin Dynasty), Liuqiu (劉虬, a noble of the Jin Dynasty), did not heed the court's summons (they were all nobles of the Jin Dynasty, people who refused glory and wealth. In ancient times, bows and banners were used to recruit talented people). Xuxun (許詢, a noble), Zongbing (宗炳, a noble), remained content even in tattered clothes all year round. Could it be that Buddhism has no truth, and yet it can make them firm in their aspirations and unwavering? (These are all wise and virtuous people, how could their feelings be wrong?) In the early years of the Wude era, the ministers did not consider the close officials around the emperor catering to his wishes (during the time of Emperor Gaozu of Tang, Fuyi (傅弈) slandered Buddhism because the Tang dynasty came from the Li surname and took Laozi as its ancestor, so he advised the emperor to eliminate the monks). Because the emperor's lineage came from Xuanyuan (玄元, the ancestor of Taoism), and civilization was vast and unified with the world, it was going to harm our Buddhism. Their slander was as venomous as bees and scorpions, and as ornate as brocade (brocade is a decorative word). But the emperor's wisdom was ultimately not obscured (no, the place, obscured. Although Fuyi and others confused the sage, the wise emperor was not obscured by them). Those who are as greedy and jealous as prostitutes cannot defeat the virtuous and holy people (prostitutes are greedy, jealousy is a pest, defeat, the virtuous and holy refer to Falin (法琳), Daoxuan (道宣), etc. Although Fuyi's feelings were as greedy as a pest, he ultimately could not defeat them). They wanted to subvert the virtue of Buddhism, but their superficial slander did not succeed (subvert, use their evil character, so that the infiltration of slander, superficial complaints can not be implemented). Bright as the sun, about to fall and rise again; thick clouds, already scattered and gathered again (Buddhism is like the sun sinking and shining again, wisdom is like clouds scattering and gathering). This is truly the blessing of the Tang Dynasty's ancestral temples and state, which can protect the well-being of descendants and people. Heaven and the country are governed by Yuanmu (元牧) and Si (司) (Heaven gives birth to the people and sets up officials to manage them), with ghosts and gods...
神綏之(綏安也。神者聰明正直福善禍淫者也)茍人君失理。則靈神是舍(神尼傳。宇文氏毀滅佛法。神尼見善神皆西去。後果國滅也。近柴氏毀鎮州銅大悲。致惡疾而終也)不保于山川。山川匪寧。則災禍作矣故天反其常。地載其妖。人懷其亂。稼穡病矣(山崩川竭。星辰失度。地動山鳴。賊盜競起。妖怪作興。水旱為沴也)粢盛何有焉。昔桀紂周幽(桀夏癸也寵末嬉。紂殷辛也寵姐己。周幽寵褒姒。皆以美色昏亂朝政。而失天下也)酒池肉林。作奇技淫巧。以悅婦人(紂有酒池肉林醩山脯丘。有炮烙之刑。斫朝涉之脛。剖賢人之心。刳剔孕婦等)為虐不及於神祇。尚山崩川震。星流鬼哭。況剪除善道。萬靈無依。詎得鳴鳳造于郊玉燭為之調太階如砥乎(堯時鳳巢阿閣。四時和謂之玉燭)於時高業沙門慧凈。法琳洎宿儒望彥。瑤華疊綷(綷五色之文也。子對反)金奏諧響。懷之以德。強之以義。淬礪矛斧。傾塞巢穴。有門下典儀李師政。撰內德通命正邪論三篇。舉其所惑。詳校黜剝(文在古弘明集第十四卷也)文而有據最備斯作足以毗贊真門。闡楊玄極。後世觀者宜杜口塞淵。不復疑謗。但文沉隱不為凡淺之所知也(近代有歸正論。及釋教廢興記等。亦其事也)且忠臣孝子。宜徼福防害(繳求也)以保君親。敬恭禱
祀。精謹藥石。何必知其無益而故務也(只如秦皇好道。漢帝求仙。或變金銀抂燒鉛錄竟有何成者也)揆其無傷而故犯也。禮云。疑事無質如崔皓率己專斷。以貽君親之戚(魏武以惡疾而終。崔皓戮屍者也)安得崔也。謂之忠孝乎。今有蓬心之士。尚欲與崔何其昏也(與者許也)覆軌之跡。孰得貳焉。若以東漢已前世未有佛。家國自寧。今宜復其昔者(此牒外人難也)則義軒已前未有文字。天下遂性(羲軒前未有文字。帝道無為自理也)姬孔漸滋。人用梏械(所以拘手足也)殆于瘥札(瘥小死也。札大死也則今疫癘之疾也)秦正坑之。亦何罪也(秦正始皇也。三十四年。博士淳于越奏。令封子弟為諸侯。李斯云。諸生不師古而學古非兩世。諸非秦記皆燒之。諸有藏詩書及百家語悉燒。偶語詩書者死)若以四夷之人罼弋鮮食(罼免網也。弋以生絲線系箭而射鳥。夫子弋不射宿也)孰為施戒(四夷之人以殺戮為耕作何有施戒事也)而世襲穹廬者(穹廬蕃帳)則四夷之民。何嘗有姬孔之教。行於禮義。而君臣父子繼焉。是則姬孔亦可廢也(東漢已前無佛法。東漢已前國自理。四夷之國無儒教。四夷之國亦自理。佛教如可廢。則儒教亦可廢也)若以平施俾家給人足(謂普施赒急也)不必在乎齊戒者。誠亦驅其人于塗炭矣(若不
【現代漢語翻譯】 現代漢語譯本 祭祀。如果能小心謹慎地用藥物治療，又何必明知無益而偏要去做呢？（就像秦始皇喜歡求仙問道，漢武帝尋求長生不老，或者煉製金銀，枉自燒煉鉛汞，最終有什麼成就呢？）如果衡量之後知道沒有害處卻故意違反，也說不過去。《禮記》上說，『有疑問的事情沒有證據』，像崔皓那樣剛愎自用，給君主和親人帶來禍患（魏武帝因惡疾而死，崔皓被處以戮屍之刑），怎麼能說他是忠孝呢？現在有些思想糊塗的人，還想效仿崔皓，真是太昏庸了（與，是贊同的意思）。重蹈覆轍的事情，誰能贊同呢？如果認為東漢以前世上沒有佛教，國家也能安定，現在應該恢復到以前那樣（這是對外人的責難），那麼義軒（伏羲和軒轅黃帝）以前沒有文字，天下百姓順應天性（伏羲軒轅以前沒有文字，帝王以無為而治，天下自然太平），姬旦和孔子的學說逐漸興起，人們開始受到束縛（用來拘禁手腳），幾乎比得上瘟疫的危害（瘥，是小規模的死亡；札，是大規模的死亡，指現在的瘟疫），秦始皇焚書坑儒，又有什麼罪過呢？（秦始皇，即秦朝的第一個皇帝。秦始皇三十四年，博士淳于越上奏，要求分封子弟為諸侯。李斯認為，這些讀書人不傚法古代而學習古代的皮毛，誹謗當今朝政，如果不是秦國的史書都要燒掉，凡是藏有《詩》、《書》以及諸子百家著作的都要燒掉，私下談論《詩》、《書》的人處以死刑）。如果認為四夷之人用網捕獵，吃生肉（罼，是捕兔子的網；弋，是用生絲線繫在箭上射鳥，孔子用弋射鳥但不射歸巢的鳥），誰來對他們進行教化呢？（四夷之人以殺戮為生，哪裡有什麼教化可言？）而世世代代居住在穹廬（氈帳）中的人，那麼四夷之民，何嘗有姬旦和孔子的教化，在禮義方面有所遵循，君臣父子關係得以延續呢？這樣說來，姬旦和孔子的學說也可以廢除了（東漢以前沒有佛法，東漢以前國家也能治理好；四夷之國沒有儒教，四夷之國也能治理好。佛教如果可以廢除，那麼儒教也可以廢除）。如果認為普遍施捨就能使家家戶戶豐衣足食（指普遍施捨救濟），不必非要齋戒，這實際上是把人們趕到水深火熱之中啊（如果不……）
【English Translation】 English version Sacrifices. If one can carefully use medicine for treatment, why insist on doing something known to be useless? (Just like Emperor Qin loved seeking immortality, Emperor Han sought eternal life, or refining gold and silver, vainly burning lead and mercury, what did they achieve in the end?) It's also unreasonable to deliberately violate something known to be harmless. The Book of Rites says, 'Matters of doubt have no evidence.' Like Cui Hao, being stubborn and making decisions on his own, bringing disaster to the ruler and relatives (Emperor Wei Wu died of a severe illness, Cui Hao was subjected to the punishment of having his corpse mutilated), how can he be called loyal and filial? Now there are some muddle-headed people who still want to imitate Cui Hao, which is truly foolish (to agree). Who can approve of repeating the same mistakes? If one believes that before the Eastern Han Dynasty there was no Buddhism and the country was still peaceful, and that we should now return to that state (this is a criticism of outsiders), then before Yi Xuan (Fu Xi and Xuanyuan Huangdi) there was no writing, and the people of the world followed their nature (before Fu Xi and Xuanyuan there was no writing, emperors ruled by non-action, and the world was naturally peaceful). The doctrines of Ji Dan (Duke of Zhou) and Confucius gradually arose, and people began to be restrained (used to bind hands and feet), almost as harmful as plagues (chài means small-scale death; zhá means large-scale death, referring to the current epidemic). What crime did Qin Shi Huang commit by burning books and burying scholars? (Qin Shi Huang, the first emperor of the Qin Dynasty. In the 34th year of Qin Shi Huang's reign, Dr. Chunyu Yue memorialized, requesting the enfeoffment of sons and younger brothers as feudal lords. Li Si argued that these scholars did not emulate the ancient ways but learned superficialities, slandering the current government. If it was not the history of Qin, all books should be burned, and all those who possessed the Book of Poetry, the Book of Documents, and the writings of the various schools of thought should be burned. Those who privately discussed the Book of Poetry and the Book of Documents should be executed). If one believes that the barbarians use nets to hunt and eat raw meat (bì is a net for catching rabbits; yì is shooting birds with arrows tied with raw silk thread, Confucius used yì to shoot birds but did not shoot birds returning to their nests), who will teach them? (The barbarians live by killing, where is there any teaching to speak of?) And those who live in yurts (felt tents) for generations, then the barbarians have never had the teachings of Ji Dan and Confucius, followed the principles of propriety and righteousness, and continued the relationships between ruler and subject, father and son. In that case, the doctrines of Ji Dan and Confucius can also be abolished (before the Eastern Han Dynasty there was no Buddhism, and the country was still well-governed; the barbarian countries have no Confucianism, and the barbarian countries are also well-governed. If Buddhism can be abolished, then Confucianism can also be abolished). If one believes that universal charity can make every household well-fed and clothed (referring to universal charity and relief), and that it is not necessary to observe abstinence, this is actually driving people into misery (if not...)
持齊戒而施。則以殺盜淫等惠人是也)夫慈心惠下。宗廟不修。不得謂之孝也(慈雖及下。敬不及祖。豈曰孝乎)豐物恣惡。香火不修。不得謂之福也(如殺馬祭天等)其無孝無福而望人安固。如憑攸蘗而待蔭者也(蘗斷樹之餘也。殺命求福。如依無葉之樹。豈有蔭也)若以佛無形響。復不可奉者。則郊祀先王先公。孰有見聞而敦其禮乎(考祖亦無見聞。何故祀之)若以鬼神不實。先儒但導人為敬者。則何患佛教不實。而使人為善耶。但謗者構惡不盈耳。不足以駭聽。聽者聞惡不暢心。不足以承謗。故聽與謗。其過均矣。而氛囂之世。愛則廣其美。惡則厚其過。夫有虞氏仁孝之宗也。汲蒙以平陽之變。非揖讓而取也(汲蒙書云。舜囚堯于平陽。以奪其位。非受禪也。今見有囚堯城也)伊尹人臣之表也。汲蒙以桐宮反刺乃復夏政也(伊尹相太甲。太甲不用伊尹之訓。伊尹放之桐宮。三年俟其改過。乃歸復其位。以盡仁臣之道。今汲蒙書云。伊尹放太甲于桐宮。太甲自竇中潛出。殺伊尹而自立。與尚書之文全別)凡是非徑侹之論。何有窮乎。故當承堯典殷書乃可經矣。仲尼曰。攻乎異端斯害也矣(穿鑿之家。害於正義也)夫何不然哉。觀乎古今撰制(內教文章)多先貶周孔而降老莊。以為能文者(如因明疏序等)此啟戶納
【現代漢語翻譯】 現代漢語譯本 持守齋戒而行佈施，如果用殺生、偷盜、邪淫等行為來施捨於人，這是不對的。慈愛之心雖然施予下屬，但宗廟卻不加以修繕，不能稱之為孝（慈愛之心雖然施及下屬，但對祖先不敬，怎麼能說是孝呢？）。大量地享用物資卻放縱作惡，祭祀的香火也不加以修繕，不能稱之為福（例如殺馬祭天等）。沒有孝道，沒有福報，卻希望人們安穩牢固，就像依靠新生的嫩芽來等待樹蔭一樣（嫩芽是砍斷樹木后剩餘的部分。殺害生命來求取福報，就像依靠沒有葉子的樹木，哪裡會有樹蔭呢？）。如果認為佛沒有形體和聲音，因此不可以供奉，那麼郊祭所祭祀的先王先公，又有誰能親眼見到、親耳聽聞，從而認真地執行祭祀的禮儀呢（考祭祖先也沒有親眼見到、親耳聽聞，為什麼還要祭祀他們呢）？如果認為鬼神是不真實的，先儒只是引導人們表達敬意，那麼又何必擔心佛教不真實，而引導人們行善呢？只是那些誹謗的人所捏造的罪惡沒有傳遍所有人的耳朵，不足以使人震驚；聽信誹謗的人所聽到的罪惡沒有完全符合他們的心意，不足以讓他們接受誹謗。所以，聽信和誹謗，它們的過錯是一樣的。但在喧囂擾攘的世道，喜愛就誇大其優點，厭惡就誇大其缺點。虞舜是有仁德孝道的始祖。但《汲冢書》（汲冢書，古代書籍）記載說舜在平陽囚禁了堯，奪取了他的帝位，不是通過禪讓而得到的（《汲冢書》記載說，舜在平陽囚禁了堯，奪取了他的帝位，不是通過禪讓而得到的。現在還能看到囚禁堯的城池）。伊尹是人臣的表率。但《汲冢書》記載說伊尹在桐宮反叛並刺殺了太甲，從而恢復了夏朝的政權（伊尹輔佐太甲，太甲不聽從伊尹的教誨，伊尹將他放逐到桐宮。三年後，等到他改正過錯，才讓他恢復帝位，以盡到仁臣的道義。現在《汲冢書》記載說，伊尹將太甲放逐到桐宮，太甲從墻壁的洞中偷偷逃出，殺死了伊尹而自己登位，與《尚書》的記載完全不同）。凡是爭辯是非曲直的言論，哪裡有窮盡的時候呢？所以應當以《堯典》、《殷書》為準繩，才可以作為經典。孔子說：『研究異端邪說，那是有害的啊！』（穿鑿附會的人，對正義有害）。這難道不是這樣嗎？看看古今的著作，大多先貶低周公、孔子，而推崇老子、莊子，認為這樣才是能寫文章的人（例如《因明疏序》等），這就像打開門讓盜賊進來一樣。
【English Translation】 English version To uphold abstinence and give alms, yet using killing, stealing, and lust to benefit others, is wrong. Though compassion extends to subordinates, neglecting the repair of ancestral temples cannot be called filial piety (though compassion reaches inferiors, respect does not reach ancestors; how can it be called filial?). Abundant consumption coupled with unrestrained evil, and neglecting the incense offerings, cannot be called blessings (such as sacrificing horses to heaven). To lack filial piety and blessings, yet hope for people's stability, is like relying on new sprouts for shade (sprouts are what remains after a tree is cut. Seeking blessings through killing is like relying on a leafless tree; where would shade come from?). If one argues that the Buddha has no form or sound, thus cannot be venerated, then among the suburban sacrifices to former kings and dukes, who has seen or heard them to diligently perform the rites (ancestral sacrifices also involve no seeing or hearing; why are they performed)? If one believes that ghosts and spirits are unreal, and that Confucian scholars merely guide people to express reverence, then why worry about Buddhism being unreal, and guiding people to do good? It's just that the evils fabricated by slanderers do not fill everyone's ears, insufficient to shock them; the evils heard by those who believe slander do not fully satisfy their hearts, insufficient for them to accept the slander. Therefore, listening and slandering are equally at fault. But in a tumultuous world, love exaggerates the merits, and hatred exaggerates the faults. Yu Shun (a legendary sage king of China) was the ancestor of benevolence and filial piety. However, the Jizhong Books (Jizhong Books, ancient books) record that Shun imprisoned Yao (another legendary sage king) in Pingyang, seizing his throne, not receiving it through abdication (the Jizhong Books record that Shun imprisoned Yao in Pingyang, seizing his throne, not receiving it through abdication. The city where Yao was imprisoned can still be seen today). Yi Yin (a famous minister) was a model of a subject. However, the Jizhong Books record that Yi Yin rebelled and assassinated Tai Jia (a Shang dynasty king) in Tonggong, thus restoring the Xia dynasty's rule (Yi Yin assisted Tai Jia, but Tai Jia did not listen to Yi Yin's teachings. Yi Yin exiled him to Tonggong. After three years, when he corrected his mistakes, he restored him to the throne, fulfilling the duty of a benevolent minister. Now the Jizhong Books record that Yi Yin exiled Tai Jia to Tonggong, and Tai Jia secretly escaped from a hole in the wall, killed Yi Yin, and ascended the throne himself, which is completely different from the records in the Book of Documents). There is no end to arguments about right and wrong. Therefore, one should take the Yao Canon and the Yin Books as the standard, which can be regarded as classics. Confucius said, 'Studying heterodox doctrines is harmful!' (Those who engage in forced interpretations are harmful to righteousness). Isn't this so? Looking at the writings of ancient and modern times, many first belittle the Duke of Zhou and Confucius, and praise Laozi and Zhuangzi, thinking that this is how one becomes a skilled writer (such as the prefaces to the Hetu and Luoshu commentaries, etc.). This is like opening the door to let thieves in.
盜怒敵惎黨之由也(惎教也。比者怒道兼非儒教則是教。道儒結黨為授也)夫一寇尚不可玩。況結二寇之沖乎。使敵果至矣。桓桓赳赳。以頑勁為干櫓。以訾讟為矛槊。憤憤悱悱。郁干眥睚(眥睚怒也)致使愚則囅而抃。仁則懣而疾(囅笑也。抃舞也。下愚聞而笑之。懣愁恨也。仁者見而惡之也)將欲鼓而壓之。秉羽而來之(比欲鼓勢以壓之。舉羽以招之。皆不可也)實難能也。夫泄𥥛之一熛。始蔓草而烶于宮室。邪夫之一勃。始凡庸而上訕賢聖(灶[穴/友]之火。能爇宮闈。邪夫之謗。安懼聖賢哉)何無善慎歟(無不也何不慎言也)古語云。行無禮必自及(敬人者人必敬己。陵人者人亦仇已)昔呂布(魏曹操下將)強袁渙令作書罵劉備渙曰。唯德可以辱人不聞以罵。彼固君子耶。且不恥將軍之言(君子之道犯而不校)彼誠小人耶。復將軍之意。則辱在此不在彼矣。故鳥窮則啄。獸窮則攫(居縛反。說文云。爭持物也)人窮則詐。馬窮則佚。夫能使啄佚之不至者。其唯上智哉。是以當吾教昭夷之際。孰不黨行余侮。雖色怡于外。而實腸結于內(夷傷也。侮慢也。像教既屬陵夷。誰不朋扇。侮慢者也。儒道之士。外雖恭順。內結蛆嫉也)但果行育德。陰構默化。漏彼所短。悅彼所長。百或其一。味我道腴。自然回席(
對彼二教。但行恩德。舉彼教之所長。闕彼教之不足。百人之內或偶一人。味道餐風。自然歸心者也)夫適裸國者。解裳乃合(禹至裸國。忻然解衣。蓋順其俗也)且今人是此方之人。儒道是此國之教。其俗縱知不加於我。亦姑各阿比其門(阿比朋黨也。姑且也)鱗張角捍。安得不美而從之。婉而優之。綏而遷之。使悅而後服。豈在庸言酬酢耶(所謂善戰不陣。善閉無關者也)若以彼說不至極慮人不驟徙節于吾道者。然聖人亦各當機御物。如佛與提謂說人天福。而大聖豈不欲令人盡至寂滅歟。但居其辰不為利矣(縱說至教。不契其根不利於他也)其老聖豈不欲令盡至沖漠歟。所著二篇之經(道德二篇)兼辯治於家國。俾濟世者不相抑廢(雖序道德。不廢治國之法)仲尼豈不欲使人盡至皇道歟。所修六典。兼存霸王。將苞舉而無遺也。故覆燾莫大於天地。變化莫大於聖人。而實二教之於我。贊而不害也。吾之於二教。統而有歸也。何謂飲醇酎者不競。咀糟粕者競焉(至人君子殊途同歸。澆薄小人是非阿黨)但人多不自信己愚。而於可誷則欣欣然(不知已愚。而調所不及者)未知丹碧好抑揚藻繪。未知鉛墨好毀稱篆隸。未知禮樂好升降法度。未知宮羽好賞罰音律。其有矚余此詞能無訧兮。余之參玄私為適已也(就責也。矚
見也。恐後人見參玄語錄而責於己。今我蓋自取適性情。而著述之也)不敢謂于君子也。昭文之琴(文如海云古之善琴者也)是非兩至。寧不鼓乎(不以人是非而不鼓之)夫蘧大夫五十。知四十九年非(衛大夫蘧瑗。字伯王。見耕者問。䵩牛赤牛何者力大。耕夫不答。直驅牛遠方。答云。二牛俱得力。答不平恐有怨也。蘧瑗云。一農夫猶懼二牛之怨。我今五十。知四十九年之非也)孔宣父六十。知五十九年非。如余瑣焉耄與闔柩而已(闔棺蓋也)齊君懸賞。以待諫慮失於治也(齊威王懸賞曰。有面諫寡人者受上賞。書諫者受中賞。謗議於市朝者受下賞也)漢相貶爵以杜諫(蕭何以苑中之地貸法賈人。高皇大怒。何遂免冠徒跣以請罪。帝乃釋之)審其能守也。雖取捨不同。而各有宜也。其有沮余參儒道者(沮壞也)余顧彼誰或焉夫越俗輕冠(以彼多水其俗剪髮文身也)齊市賤屨(屨履屬。齊景公好刖人足。晏子宅近市。公更之不肯。公云近市識貴賤否。晏子曰。踴貴而屨賤。景公於是省刑)豈靡已之利而捐君子之華也(學以飾身。不可以己不益而廢。君子飾身之道耶)昔孔子馬佚。犯野人苗。野人擯子貢之詞。納圉人之詞(子貢言語之士也。圉人養馬之士也。而野人棄子貢之言不與馬。而納圉人之言還之。蓋以其類相投
故也)蓋鄙人不悅賢談久矣。孔子曰。昔者季孫氏之賜我粟千鐘。而交益親。南宮敬叔。遺我駟乘也。而道益行。故道雖貴。必有時而後重。有勢而後行。微夫二人之貺。則丘之道殆將廢矣(夫子初將出魯。聘周問禮。季氏賜粟千鐘。孟氏僖子賜車。仍令懿子南官敬叔從師事仲尼及門徒請益者三千)昔大聖之將滅。顧命列國諸王洎大臣(如來將入滅。以教法及比丘內護之事。付有力王臣也)亦如仲尼之道焉。西域無貴賤老幼。其人叟智彥(韋昭云。老而有德曰叟。智過三百人曰彥)皆謂優婆塞。壽母令妻皆謂優婆夷。此謂近事男近事女也。陶神五戒。鄰善奉聖。居俗目之美也。先聖亦托以法教。令率力兼道。如須達多毗舍佉。視王侯之亞矣。昔孫權未達教之所由。問于闞澤(吳大史令也)澤對曰。臣審知佛是無上法王。眾聖所歸。教加一切(加被也)哀含萬象深同巨海。不揀細流。照並日月。不嫌星燭(嫌阻也)會觸則化。遇物斯乘(觸對也。乘運也。若洪鐘之待扣。似巨舟而廣運也)天上人中。自在尊貴。縱使天有普覆之功。地有普載之力。皆是諸佛建立使之然也。宋文帝問何尚之羊玄保(尚之宋侍中。玄保吏部郎中)曰。朕少來讀經不多。比日彌復無暇(比近也)三世因果未辯措懷。而復不敢立異者。正以卿輩時
【現代漢語翻譯】 因此，可以說我這樣鄙陋的人，已經很久不樂於聽賢能之士的談論了。孔子說：『過去季孫氏賜給我粟米千鐘，我們的交情因此更加親密；南宮敬叔贈送我四匹馬拉的車，我的學說因此得以推行。』所以，即使是高貴的道義，也必須等待時機才能被重視，憑藉權勢才能被推行。如果沒有這兩位賢人的資助，我的學說恐怕就要被廢棄了。（孔子當初將要離開魯國，前往周朝詢問禮儀，季氏賜給他粟米千鐘，孟氏僖子賜給他車。並且讓懿子南宮敬叔跟隨孔子學習，向孔子及其門徒請教的人有三千之多。）過去偉大的聖人將要涅槃時，顧命各國的諸王以及大臣（如來將要入滅時，將教法以及比丘內部守護的事情，託付給有權勢的國王和大臣）。也像孔子的處境一樣。在西域，無論貴賤老幼，那些有智慧的人都被稱為優婆塞（Upasaka，近事男），年長的母親和妻子都被稱為優婆夷（Upasika，近事女）。這就是所謂的近事男和近事女。他們遵守五戒，親近善良，奉行聖教，是居住在世俗中的美好典範。過去的聖人也依託他們來弘揚佛法，讓他們盡力兼顧修行。就像須達多（Sudatta，給孤獨長者）和毗舍佉（Visakha，鹿母夫人），他們的地位可以與王侯相比。過去孫權不瞭解佛教的由來，於是向闞澤（Kan Ze，吳國太史令）詢問。闞澤回答說：『我確信佛是無上的法王，是眾多聖人所歸依的。佛的教誨加被一切，慈悲包含萬象，深廣如同大海，不捨棄細小的水流；佛的光芒照耀日月，不嫌棄星星和燭光（嫌棄阻礙）。遇到機緣就會教化，遇到事物就會應運而生（觸對，指遇到機緣；乘運，指應運而生，就像洪鐘等待敲擊，像巨舟可以廣泛運載）。佛在天上人間，自在尊貴。即使天有普遍覆蓋的功德，地有普遍承載的力量，這些都是諸佛建立並使之如此的。』宋文帝問何尚之（He Shangzhi，宋朝侍中）和羊玄保（Yang Xuanbao，吏部郎中）說：『我從小讀經不多，近來更加沒有時間，對於三世因果的道理還不能理解，但又不敢標新立異，正是因為你們這些
【English Translation】 Therefore, it can be said that I, a humble person, have long been unwilling to listen to the discussions of virtuous people. Confucius said, 'In the past, Ji Sunshi gave me a thousand Zhong of millet, and our friendship became closer; Nangong Jingshu gave me a carriage drawn by four horses, and my doctrine was able to be promoted.' Therefore, even a noble doctrine must wait for the right time to be valued and rely on power to be promoted. Without the assistance of these two virtuous people, my doctrine would probably be abandoned. (When Confucius was about to leave the state of Lu to inquire about rituals in the Zhou dynasty, Ji gave him a thousand Zhong of millet, and Meng Xizi gave him a carriage. And he asked Yi Zi Nangong Jingshu to follow Confucius to study, and there were three thousand people who asked Confucius and his disciples for advice.) In the past, when the great sage was about to enter Nirvana, he entrusted the kings and ministers of various countries (when the Tathagata was about to enter Nirvana, he entrusted the Dharma and the internal protection of the Bhikkhus to powerful kings and ministers). It was just like Confucius' situation. In the Western Regions, regardless of nobility, age, or youth, those who are wise are called Upasaka (Upasaka, a male lay follower), and elderly mothers and wives are called Upasika (Upasika, a female lay follower). These are the so-called Upasaka and Upasika. They observe the five precepts, are close to goodness, and practice the holy teachings, and are beautiful examples of living in the secular world. The past sages also relied on them to promote the Dharma, allowing them to do their best to balance practice. Like Sudatta (Sudatta, Anathapindika) and Visakha (Visakha, Mother of Migara), their status can be compared to kings and nobles. In the past, Sun Quan did not understand the origin of Buddhism, so he asked Kan Ze (Kan Ze, Grand Historian of Wu). Kan Ze replied, 'I am sure that the Buddha is the supreme Dharma King, to whom many sages return. The Buddha's teachings bless everything, and compassion contains all phenomena, as deep and vast as the sea, not abandoning small streams; the Buddha's light shines on the sun and moon, not disliking stars and candles (disliking obstacles). When encountering opportunities, it will transform, and when encountering things, it will arise accordingly (encountering opportunities; arising accordingly, like a Hong bell waiting to be struck, like a giant boat that can be widely transported). The Buddha is free and noble in heaven and among people. Even if the sky has the merit of universal coverage, and the earth has the power of universal carrying, these are all established by the Buddhas and made to be so.' Emperor Wen of Song asked He Shangzhi (He Shangzhi, Attendant of Song) and Yang Xuanbao (Yang Xuanbao, Secretary of the Ministry of Personnel), 'I have not read many scriptures since I was young, and I have even less time recently. I still cannot understand the principles of cause and effect in the three lifetimes, but I dare not be unconventional, precisely because you
秀率所敬信也。范泰(車騎將軍也)及謝靈運。皆稱六經典文字在濟俗為政。必求性靈真奧。豈得不以佛經為指南耶。近見顏延之折達性論。宗炳難黑白論。明佛法汪汪尤為名理並是開獎人意。若使率土之賓皆感此化。則朕垂拱坐致太平矣。夫復何事。尚之曰。悠悠之徒。多不信法。以臣庸弊更荷褒拂。非敢所當。至如前代群英。則不負明詔矣。中朝已遠(西晉也)難復盡知。渡江已來(東晉也)王導．周顗．庾亮．王蒙．謝尚．郗超．王坦．王恭．王謐．郭文舉。謝敷．戴逵．許詢．范汪．孫綽．張玄．殷顗等(並東晉賢士也)或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依。措心崇信。其間比對則蘭．護．開．潛．深．遁．崇．邃(八子皆高僧也)皆跡亞黃中。咸不測之人也(黃中聖人也)慧遠法師云。釋氏之化。無施不可。適道固自教源。濟俗亦為真要。竊尋此說。有契理奧。何者。百家之鄉。十人持五戒。即十人淳謹。千室之邑。百人修十善。則百人和睦。持此風教。以遍寰區。編戶億千。則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。息一刑于家萬刑息。於國則陛下之言坐致太平是也。故佛圖澄入鄴。石虎殺戮。減半澠池。寶塔放光。符健椎鋸用息(石虎後趙也。符健
【現代漢語翻譯】 現代漢語譯本： 這是秀率所敬重和信仰的。范泰（車騎將軍）和謝靈運都說，六經的根本在於濟世安民，所以一定要探求性靈的真諦。如果不以佛經為指導，又怎麼能做到呢？最近我看到顏延之的《折達性論》和宗炳的《難黑白論》，闡明佛法博大精深，尤其符合名理，並且能夠啓發人心。如果能讓全國百姓都感受到這種教化，那麼朕就可以垂拱而治，坐享太平了。還用做什麼呢？尚之回答說：『世俗之人，大多不相信佛法。以我這樣平庸無能的人，反而受到您的褒獎，實在不敢當。至於前代的英才，則沒有辜負皇上的聖旨。』中朝（西晉）已經過去很久了，難以完全知曉。渡江以來（東晉），王導、周顗、庾亮、王蒙、謝尚、郗超、王坦、王恭、王謐、郭文舉、謝敷、戴逵、許詢、范汪、孫綽、張玄、殷顗等（都是東晉的賢士），有的身居宰輔之位，有的堪為人倫表率，有的寄情于天地之間，有的隱居於山林之中，都立志歸依佛法，用心崇信。其中可以相比的還有蘭、護、開、潛、深、遁、崇、邃（這八位都是高僧），他們的德行都可與黃中（聖人）比肩，都是深不可測的人。慧遠法師說：『佛教的教化，無處不可施行。順應正道固然是佛教的根本，濟世安民也是佛教的真諦。』我私下認為這種說法，很符合佛理。為什麼呢？在一個百戶的村莊，如果有十個人持守五戒，那麼這十個人就會變得淳樸謹慎；在一個千戶的城鎮，如果有一百個人修習十善，那麼這一百個人就會變得和睦相處。如果將這種風俗教化推廣到全國，那麼即使只有百萬仁人，也能行一善就去除一惡，去除一惡就能減少一項刑罰，減少一項刑罰，那麼萬家就能止息刑罰，全國也就能實現陛下所說的垂拱而治，坐享太平了。所以佛圖澄來到鄴城，石虎的殺戮就減少了一半；澠池的寶塔放出光明，符健的椎鋸之刑也停止了（石虎是後趙的君主，符健
【English Translation】 English version: This is what Xiuluo reveres and believes in. Fan Tai (General of Chariots and Cavalry) and Xie Lingyun both said that the essence of the Six Classics lies in benefiting the world and governing the people, so it is necessary to explore the true essence of the spirit. If we do not take the Buddhist scriptures as a guide, how can we achieve this? Recently, I have seen Yan Yanzhi's 'Zhe Da Xing Lun' and Zong Bing's 'Nan Hei Bai Lun', which clarify that the Buddhist Dharma is profound and especially in line with the principles of reason, and can inspire people's hearts. If we can make the people of the whole country feel this kind of edification, then I can govern by doing nothing and enjoy peace. What else is needed? Shang Zhi replied: 'Most people in the world do not believe in the Dharma. I, as a mediocre and incompetent person, have been praised by you, which I dare not accept. As for the heroes of the previous generations, they have not failed the emperor's decree.' The Middle Dynasty (Western Jin) has passed for a long time, and it is difficult to know everything. Since crossing the river (Eastern Jin), Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Chi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wenzu, Xie Fu, Dai Kui, Xu Xun, Fan Wang, Sun Chuo, Zhang Xuan, Yin Yi, etc. (all were virtuous scholars of the Eastern Jin Dynasty), some held the position of prime minister, some were models of human relations, some placed their emotions between heaven and earth, and some lived in seclusion in the mountains and forests. They all aspired to take refuge in the Dharma and sincerely believed in it. Among them, comparable are Lan, Hu, Kai, Qian, Shen, Dun, Chong, and Sui (these eight were all eminent monks), whose virtues could be compared to Huang Zhong (a sage), and they were all unfathomable people. Dharma Master Huiyuan said: 'The edification of Buddhism can be practiced everywhere. Following the right path is the foundation of Buddhism, and benefiting the world and governing the people is also the true essence of Buddhism.' I privately believe that this statement is very much in line with Buddhist principles. Why? In a village of a hundred households, if ten people uphold the Five Precepts, then these ten people will become simple and cautious; in a town of a thousand households, if a hundred people cultivate the Ten Virtues, then these hundred people will become harmonious. If this custom and edification are promoted throughout the country, then even if there are only a million benevolent people, they can remove one evil by doing one good, and reduce one punishment by removing one evil. If one punishment is reduced, then ten thousand families can stop punishment, and the whole country can achieve what Your Majesty said, governing by doing nothing and enjoying peace. Therefore, when Fotucheng came to Ye City, Shi Hu's slaughter was reduced by half; the pagoda in Mianchi emitted light, and Fu Jian's punishment of hammering and sawing also stopped (Shi Hu was the ruler of the Later Zhao Dynasty, and Fu Jian
前秦)蒙遜反噬無親。虐如豺虎(北涼沮渠蒙遜。本胡人。博覽群書。曉天文。殺段業。自稱涼州牧。后入姑臧。即位號西河王)末節改悟。遂成善人(在位三十年。譯涅槃經)法建道人力兼萬夫。幾亂河渭。面縛甘死。以赴師厄。此非是內教所被哉。時羊玄寶進曰。竊恐秦趙論強兵之術。孫吳盡吞併之計。將無取於此也。帝曰。此非戰國之具。良如鄉言。尚之曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為心。志在吞噬。亦無取堯舜之道。豈唯佛教而已哉。帝悅曰。釋門有卿。亦猶孔氏之季路。所謂惡言不入于耳。昔牟子郗嘉賓宗炳朱皓之劉勰。並會道控儒。承經作訓。警法王之路。獻獲丑之功。而彼言行。豈由形勸而已哉。魏以太延五年始起虐(太延五年已卯年。北涼初滅佛法也)太平真君七年丙戌盡誅滅。是歲宋元嘉二十三年也。正平二年壬辰春二月帝崩。太子晃先卒(初帝南征。有譖晃淫于內。帝怒。晃懼乃謀逆。帝知之因詐死。使人召晃至。以鐵籠罩之。撻三百。后乃殺之)吳王立改元曰永平。是歲十一月崩(魏太武正平二年。為常侍宗愛所害。景穆太子光立。改永平元年。宗愛亦害之。立景穆子浚。號文成帝。改元曰興安也)文成立。改元曰興安。復興也(再興釋教)周以天和四年己丑歲議興廢。
【現代漢語翻譯】 現代漢語譯本 前秦的蒙遜（北涼沮渠蒙遜，本是胡人，博覽群書，曉天文，殺了段業，自稱涼州牧，后入姑臧，即位號西河王）反噬無親，殘暴如豺狼。但他晚年改過自新，最終成為善人（在位三十年，翻譯了《涅槃經》）。法建道人的能力兼具萬人之力，幾乎擾亂了河渭地區，最終面縛請罪，甘願赴死以解除軍隊的困境。這難道不是內教（佛教）所教化的結果嗎？ 當時，羊玄寶進言說：『我擔心秦趙會討論強兵之術，孫吳會用盡吞併的計策，這樣的話恐怕就用不上這些（佛教）了。』 帝（指當時的皇帝）說：『這些不是戰國時期的工具。』 良如鄉也贊同說：『如果推崇隱逸之士，戰士就會懈怠；如果重視仁德，軍隊的士氣就會衰落。如果以孫吳為榜樣，一心只想吞併，那麼也就用不上堯舜之道了，豈止是佛教而已呢？』 帝聽后很高興，說：『釋門有你這樣的人，就像孔子有季路一樣，真是所謂的惡言不入于耳啊。』 過去，牟子、郗嘉賓、宗炳、朱皓以及劉勰，都融會貫通儒道，承接經典，撰寫訓誡，警示法王（佛）的道路，獻上降伏醜惡的功勞。而他們的言行，難道僅僅是靠外在的勸導就能達到的嗎？ 北魏在太延五年（已卯年）開始興起虐待佛教的行為（北涼也是在此時初次滅佛），到太平真君七年（丙戌年）徹底誅滅佛教。那一年是南朝宋元嘉二十三年。正平二年（壬辰年）春二月，太武帝去世。太子拓跋晃先去世（當初太武帝南征時，有人誣陷拓跋晃在宮內淫亂，太武帝大怒。拓跋晃害怕，於是謀反。太武帝得知后，假裝去世，派人召拓跋晃前來，用鐵籠罩住他，鞭打三百下，之後殺了他）。吳王拓跋余即位，改年號為永平。同年十一月去世（魏太武帝正平二年，被常侍宗愛所殺。景穆太子拓跋光即位，改年號為永平元年。宗愛也殺了他，於是擁立景穆帝的兒子拓跋浚，號文成帝，改年號為興安）。文成帝即位，改年號為興安，重新振興佛教（再次振興佛教）。北周在天和四年（己丑年）討論佛教的興廢問題。
【English Translation】 English version Meng Xun of the Former Qin (Juqu Mengxun of Northern Liang, originally a Hu person, well-versed in books, knowledgeable in astronomy, killed Duan Ye, proclaimed himself Governor of Liangzhou, later entered Guzang, and ascended the throne as the King of Xihe) turned against his own kin and was as cruel as a jackal or tiger. However, in his later years, he reformed and eventually became a virtuous person (reigned for thirty years and translated the Nirvana Sutra). The Daoist Fajian possessed the strength of ten thousand men and nearly disrupted the He and Wei regions. He ultimately surrendered himself, willing to die to relieve the army's distress. Was this not the result of the inner teachings (Buddhism)? At that time, Yang Xuanbao advised, 'I fear that Qin and Zhao will discuss the art of strengthening their armies, and Sun and Wu will exhaust their strategies of annexation. In that case, these (Buddhist teachings) may be of no use.' The Emperor (referring to the emperor of the time) said, 'These are not tools of the Warring States period.' Liang Ruxiang also agreed, saying, 'If we honor hermits, the warriors will become lazy; if we value benevolence and virtue, the army's morale will decline. If we take Sun and Wu as our model and are only focused on annexation, then the ways of Yao and Shun will be of no use, let alone Buddhism!' The Emperor was pleased and said, 'To have someone like you in the Buddhist community is like Confucius having Zilu. It is truly a case of 'evil words not entering the ear'.' In the past, Mouzi, Xi Jiabin, Zong Bing, Zhu Hao, and Liu Xie all integrated Confucianism and Daoism, inherited the scriptures, wrote instructions, warned of the path of the Dharma King (Buddha), and offered the merit of subduing evil. And their words and deeds, could they have been achieved merely through external exhortation? The Northern Wei Dynasty began to persecute Buddhism in the fifth year of Taiyan (Ji Mao year) (Northern Liang also initially suppressed Buddhism at this time), and completely exterminated Buddhism in the seventh year of Taiping Zhenjun (Bingxu year). That year was the twenty-third year of the Song Dynasty's Yuanjia era. In the second year of Zhengping (Renchen year), in the second month of spring, Emperor Taiwu died. Crown Prince Tuoba Huang died earlier (Initially, when Emperor Taiwu was on a southern expedition, someone falsely accused Tuoba Huang of promiscuity in the palace, and Emperor Taiwu was furious. Tuoba Huang was afraid and plotted a rebellion. Emperor Taiwu learned of this and pretended to die, sending someone to summon Tuoba Huang, enclosing him in an iron cage, whipping him three hundred times, and then killing him). Wu King Tuoba Yu ascended the throne and changed the reign title to Yongping. He died in the eleventh month of the same year (In the second year of Emperor Taiwu of Wei's Zhengping era, he was killed by the attendant Zong Ai. Crown Prince Jingmu Tuoba Guang ascended the throne and changed the reign title to the first year of Yongping. Zong Ai also killed him, so they supported Emperor Jingmu's son Tuoba Jun, who was named Emperor Wencheng and changed the reign title to Xing'an). Emperor Wencheng ascended the throne and changed the reign title to Xing'an, reviving Buddhism (reviving Buddhism again). The Northern Zhou Dynasty discussed the rise and fall of Buddhism in the fourth year of Tianhe (Ji Chou year).
建德三年甲午大殲滅。當陳宣大建六年也(周武名邕。佛道二教並毀除之)宣正元年戊戌帝崩。天元嗣立(宣帝也。諱赟。武帝長子。稅入市者。人一文錢。幸洛陽。驛馬四百里。皇后方駕而行。後者罪之。自稱天元皇帝。咸陽水變為血)已亥歲改為大成元年。春復興也。惟天命弗于常。以禹啟夏命。以湯啟殷命。其將亡也。以桀紂滅之(禹姒姓名文命。湯子姓名天乙。桀禹十七代孫。紂湯三十代孫)惟至道弗于常。以漢魏始之。以晉宋弘之。其將亡也以二武滅之。天意以萬物不一。外事豈必福者能興。禍者能滅。不興安廢。不廢孰興乎。昔玄高縊于郊南。弟子經夕乃至。興而告曰。大法應化。隨緣盛衰。盛衰在跡。理恒湛然。但念汝等。不久復當如我。汝等死後。法當復興也(玄高道人。以太子晃之師故死於平陽。光至於寺。弟子方知乃請尸。尸至寺。復起告弟子。后大法果滅也)魏興安初(文宣皇帝甲午年也)高宗詔曰。夫為帝王者。必祇奉明靈顯彰仁道。其能惠著生民利濟群品者。雖往猶序其風烈。是以。春秋嘉宗盟之禮。祭典載功施之族(禮云。功施於民者祀之。勞及於民者祀之。能御大難者祀之等是)況釋教如來。功濟大千。慧流塵境。尋生死者。嘆其達觀。覽文義者。貴其妙門。助政化之禁律。益仁智之
【現代漢語翻譯】 現代漢語譯本：建德三年甲午年發生了一場大毀滅。當時是陳宣帝大建六年（周武帝名叫宇文邕，他同時廢除了佛教和道教）。宣政元年戊戌年，陳宣帝駕崩。天元帝繼位（即宣帝的兒子宇文赟。武帝的長子。他對進入市場的人徵收每人一文錢的稅。他前往洛陽，驛馬每四百里一換。皇后與他並駕齊驅，遲到的人會被治罪。他自稱為天元皇帝。咸陽的水變成了血紅色）。己亥年改年號為大成元年。春天，佛教復興。然而，天命並非一成不變。夏朝因禹而興，商朝因湯而興，當他們要滅亡時，就被桀和紂所滅（禹，姒姓，名文命。湯，子姓，名天乙。桀是禹的第十七代孫，紂是湯的第三十代孫）。同樣，至高的佛法也並非一成不變。漢朝和魏朝開始弘揚佛法，晉朝和宋朝將其發揚光大，當佛法要衰落時，就被北周武帝和北魏太武帝所滅。天意認為萬物並非一成不變。外在的事物難道一定是帶來福祉的人才能興盛，帶來災禍的人才能滅亡嗎？不興盛，又怎會衰敗？不衰敗，又怎會興盛呢？過去，玄高在郊外南面自縊而死，他的弟子們過了一夜才趕到。玄高復活並告訴他們說：『大法應運而生，隨因緣而盛衰。盛衰只是表象，真理永遠不變。只是要告訴你們，不久之後你們也會像我一樣。你們死後，佛法將會復興。』（玄高道人，因為是太子宇文晃的老師，所以在平陽被處死。光照到寺廟，弟子們才知道，於是請求收屍。屍體運到寺廟后，玄高又復活並告訴弟子們。後來大法果然被滅）。北魏興安初年（文成皇帝甲午年），高宗下詔說：『作為帝王，必須恭敬地供奉神靈，彰顯仁義之道。那些能夠給百姓帶來恩惠，給大眾帶來利益的人，即使已經去世，也應該記載他們的功績。』因此，《春秋》讚美諸侯會盟的禮儀，祭祀的典籍記載了那些對人民有功勞的家族（《禮記》說：『對人民有功勞的人要祭祀，為人民辛勞的人要祭祀，能夠抵禦大災難的人要祭祀』等等）。更何況佛教的如來，功德利益遍及大千世界，智慧之光照耀世間。尋求生死解脫的人，讚歎他的通達智慧；研究佛經義理的人，珍視他的微妙法門。佛教有助於政治教化，禁止邪惡，增進仁義智慧。
【English Translation】 English version: In the third year of the Jian De era, a great annihilation occurred in the Jia Wu year. This was during the sixth year of the Da Jian era of Emperor Xuan of Chen (Emperor Wu of Zhou was named Yuwen Yong, and he destroyed both Buddhism and Taoism). In the first year of the Xuan Zheng era, the Wu Xu year, Emperor Xuan of Chen passed away. Emperor Tian Yuan succeeded him (namely, Yuwen Yun, the son of Emperor Xuan. The eldest son of Emperor Wu. He levied a tax of one wen per person entering the market. He traveled to Luoyang, changing post horses every four hundred li. The empress rode alongside him, and those who were late were punished. He proclaimed himself the Tian Yuan Emperor. The water in Xianyang turned into blood). In the Ji Hai year, the era name was changed to the first year of Da Cheng. In the spring, Buddhism revived. However, the Mandate of Heaven is not constant. The Xia dynasty began with Yu, and the Shang dynasty began with Tang. When they were about to perish, they were destroyed by Jie and Zhou (Yu, with the surname Si, named Wenming. Tang, with the surname Zi, named Tianyi. Jie was the seventeenth-generation descendant of Yu, and Zhou was the thirtieth-generation descendant of Tang). Similarly, the supreme Dharma is not constant. The Han and Wei dynasties began to promote Buddhism, and the Jin and Song dynasties carried it forward. When the Dharma was about to decline, it was destroyed by Emperor Wu of Northern Zhou and Emperor Taiwu of Northern Wei. Heaven intends that all things are not uniform. Must those who bring blessings be able to prosper external affairs, and those who bring misfortune be able to destroy them? If it does not prosper, how can it decline? If it does not decline, how can it prosper? In the past, Xuan Gao hanged himself south of the suburbs, and his disciples arrived only after a night. Xuan Gao revived and told them: 'The Great Dharma arises in response to circumstances, and prospers and declines according to conditions. Prosperity and decline are only appearances, and the truth is always constant. I only want to tell you that soon you will be like me. After you die, the Dharma will revive.' (The Daoist Xuan Gao was killed in Pingyang because he was the teacher of Prince Yuwen Huang. Light shone on the temple, and the disciples realized this, so they requested to collect the body. After the body was transported to the temple, Xuan Gao revived again and told his disciples. Later, the Great Dharma was indeed destroyed). In the early years of the Xing An era of Northern Wei (the Jia Wu year of Emperor Wencheng), Emperor Gaozong issued an edict saying: 'As emperors, we must respectfully offer sacrifices to the spirits and manifest the way of benevolence and righteousness. Those who can bring benefits to the people and benefit all beings, even if they have passed away, should have their merits recorded.' Therefore, the 'Spring and Autumn Annals' praises the rituals of the feudal lords' alliances, and the sacrificial texts record the families that have contributed to the people (the 'Book of Rites' says: 'Those who have contributed to the people should be sacrificed to, those who have labored for the people should be sacrificed to, those who can resist great disasters should be sacrificed to,' etc.). Moreover, the Tathagata of Buddhism, whose merits and benefits extend throughout the great thousand worlds, and whose light of wisdom illuminates the world. Those who seek liberation from birth and death praise his wisdom and understanding; those who study the meaning of the Buddhist scriptures cherish his subtle Dharma. Buddhism helps political transformation, prohibits evil, and promotes benevolence and wisdom.
善性。排撥群邪。開演正覺。故前代已來莫不崇尚。亦我國家常所尊事之也。世祖太武皇帝。開廣邊荒。德澤遐被。沙門道士。善行純誠。如慧始之倫(慧始足白于面。時號白足阿練若。魏大武沙除釋教令構得僧首者賞金始立國門。來者與其頭。官中賞給不暇。由是而止)無遠不至。風義相感。往往如林。夫山海之深。怪物多有。姦淫之儔。得容假託。講寺之中。致有兇黨。是以。先朝因其瑕釁戮其有罪。有司失旨。一切禁斷。景穆皇帝。每為慨然(文宣帝父尊為景穆)值軍國多事。未遑修復。以朕纘承鴻緒。君臨萬邦。思述先志。以隆斯道。今制諸州城郡縣眾居之所。各聽建浮圖一軀。任其財用。不制期限。其有好樂道法欲為沙門。不問長幼。出於良家。性行篤素。鄉里所明者聽出家。大州五十人。小州三十人。足以化惡就善播揚道教者也(已上後魏文宣皇帝再興詔)周初滅法。尋立通道觀。選釋李門人有名當世者一百二十人。著衣冠笏履。號通道觀學士(衛元嵩奏置也)而普曠剃髮留須(高僧也)帝乃笑之。大成元年春正月天元詔曰(宣帝)弘建玄風。三寶尊重。特宜脩敬。法化弘廣。理可歸崇。其舊沙門中德行清高者七人。在正武殿西安置行道。二月改為大象元年。敕曰。佛法弘大。千古共崇。豈有沉隱舍而不
【現代漢語翻譯】 現代漢語譯本 善良的本效能夠排除各種邪惡，開示和演說真正的覺悟，因此前代以來沒有不崇尚它的。這也是我們國家經常尊崇的事情。世祖太武皇帝開闊邊疆，恩德深遠普及，沙門（shā mén，佛教出家人的通稱）和道士，行為善良純正，像慧始這樣的人（慧始的腳是白色的，臉上也是白的，當時被稱為白足阿練若，北魏太武帝下令誅殺佛教徒，規定能抓到僧人首級的人賞賜金錢，開始在國門處執行，來的人把人頭獻上，官府賞賜都來不及，因此停止了），不遠萬里都來這裡。他們的風度和道義互相感應，人數眾多，像樹林一樣。但是，深山大海之中，有很多怪物，奸邪淫亂之徒，得以假借名義混入其中。講經寺廟之中，甚至有兇惡的團伙。因此，先朝因為他們的過失和罪惡而誅殺了有罪的人，但主管官員理解錯了旨意，全部禁止了佛教。景穆皇帝對此常常感到慨嘆（文宣帝的父親被尊為景穆帝），正值國家多事，沒有來得及修復佛教。我繼承了先人的偉業，統治天下，想要繼承先人的遺志，來弘揚佛法。現在規定各州城郡縣等眾人居住的地方，都允許建造一座佛塔，任憑他們出資，不限制期限。那些喜愛佛法想要出家為沙門的人，不論年齡大小，只要是出身良好的人家，品行端正樸實，被鄉里所稱道的人，就允許出家。大州五十人，小州三十人，足夠用來教化惡人向善，傳播佛法了（以上是後魏文宣皇帝再次興盛佛教的詔令）。北周初期滅佛，不久就設立了通道觀，選拔了釋、李兩門中在當時有名望的人一百二十人，讓他們穿戴官服，稱為通道觀學士（衛元嵩建議設定的）。而普曠剃了頭髮卻留著鬍鬚（是一位高僧），皇帝就嘲笑他。大成元年春正月，天元皇帝下詔說（宣帝）：『弘揚玄風，三寶（sān bǎo，佛、法、僧）應當尊重，特別應該加以尊敬。佛法教化弘大廣泛，道理上應該歸順和崇尚。那些舊沙門中德行清高的人七人，在正武殿西安置修行。』二月改年號為大象元年，皇帝下敕令說：『佛法弘大，千古以來共同崇尚，怎麼能沉沒埋沒，捨棄而不'
【English Translation】 English version The benevolent nature can eliminate all evils and expound and preach true enlightenment. Therefore, no one has not revered it since ancient times. It is also what our country often respects. Emperor Shizu Taiwu expanded the frontiers, and his virtue was far-reaching and universal. The Shamen (shā mén, a general term for Buddhist monks and nuns) and Taoists, with their virtuous and pure conduct, such as Hui Shi (whose feet and face were white, and was known as the White-Footed Aranya at the time. Emperor Taiwu of the Northern Wei Dynasty ordered the killing of Buddhists, stipulating that those who could capture the heads of monks would be rewarded with money. It began to be implemented at the gate of the country, and people came to offer their heads, and the government could not reward them in time, so it stopped), came here from afar. Their demeanor and morality resonated with each other, and their numbers were as numerous as trees. However, in the deep mountains and seas, there are many monsters, and treacherous and lewd people can take advantage of the opportunity to mix in. In the lecture temples, there are even vicious gangs. Therefore, the previous dynasty killed the guilty people because of their faults and sins, but the主管 officials misunderstood the旨意 and completely banned Buddhism. Emperor Jingmu often sighed about this (Emperor Wenxuan's father was honored as Emperor Jingmu). It was a time of many national affairs, and he did not have time to restore Buddhism. I have inherited the great cause of my ancestors and ruled the world, and I want to inherit the legacy of my ancestors to promote Buddhism. Now it is stipulated that in places where people live in cities, prefectures, and counties, they are allowed to build a pagoda, and they can invest in it at their own discretion, without limiting the time limit. Those who love Buddhism and want to become Shamen, regardless of age, as long as they are from good families, have upright and simple conduct, and are praised by the鄉里, are allowed to become monks. Fifty people in large prefectures and thirty people in small prefectures are enough to educate evil people to do good and spread Buddhism (the above is the edict of Emperor Wenxuan of the Later Wei Dynasty to revive Buddhism). In the early Northern Zhou Dynasty, Buddhism was destroyed, and soon the Tongdao Temple was established. One hundred and twenty people who were famous in the釋 and李 sects at that time were selected and asked to wear official uniforms and were called Tongdao Temple scholars (Wei Yuansong suggested setting it up). However, Pu Kuang shaved his head but kept his beard (a high-ranking monk), and the emperor laughed at him. In the first month of the spring of the first year of Dacheng, Emperor Tianyuan issued an edict (Emperor Xuan): 'Promote Xuanfeng, and the Three Jewels (sān bǎo, Buddha, Dharma, Sangha) should be respected, and should be especially respected. Buddhist teachings are great and broad, and in principle should be obeyed and revered. Seven of those old Shamen with high moral character are placed in the Zhengwu Hall in Xi'an for practice.' In February, the year was changed to the first year of the Great Elephant, and the emperor issued an edict saying: 'Buddhism is great and has been revered by all ages. How can it be submerged and buried, abandoned and not'
行。自今已后。王公已下並及黎庶。並宜修事。知朕意焉。爰於二京各立一寺。其餘州郡猶未通許。四月八日。詔。佛教興來多歷年代。論其至理。實自難明。但以世漸澆浮不依佛法。致使清凈之法變成濁穢。高祖武皇帝廢而不立。正為如此。朕今情存至道。思弘善法。方揀擇練行。恭循此理。令形服不改。德行仍存。敬設道場。欲行善法。王公已下。並宜知悉。至二十日。詔選耆舊沙門懿德貞潔學業沖博一百二十人。勿剪髮毀形。于陟岵寺為國行道。所資公給。沙門任道林歷高祖天元二世。諫奏有儀。帝懿乃辯。屢迴天眷。大法紹復。斯人有力矣(周武律德二年廢二教。即陳宣帝大建五年也。北齊後主武平四年也。後梁明帝大定十二年癸巳之歲矣)隋文潛龍時。有神尼智仙言曰。佛法將滅。一切神明今已西去。兒當爲普天慈父(即隋文帝)重興佛法。一切神明還來至此。靜帝沖幼。以隋公輔政。欲令沙門復舊未之能也。洎革周命(周靜帝諱衍。宣帝長子。即位改元大定。以隋公楊堅為丞相。復佛道二教。在位一年。遜於隋居別宮。奉為介國公。食邑萬戶。一切依周制。開皇元年崩年。九歲)乃令剃落。如曇延．靈裕．慧遠等。皆不失其人也。國初高祖問群臣曰。傅弈每云。佛教無用。朕欲從其所議。卿等何如。魏公
裴寂進曰。臣聞。齊桓公與管仲．鮑叔．寗戚等飲酒而適。桓公謂鮑叔曰。為寡人祝之。鮑叔奉酒而祝曰。愿吾君無忘出於莒(齊公孫無知亂小白奔莒。齊人殺無知。后鮑叔輔小白入立。是為桓公也)愿管仲無忘縛于魯(齊亂管仲與子糾奔魯。國人納之。值小白先入。遂戰魯敗。乃殺子糾。而生縛管仲。至鮑叔解之於境也)愿寗戚無忘于飯牛(寗戚使車飯于牛下見桓公扣角而歌。桓公乃用之)桓公避席而謝。寡人與二三大夫曾無忘夫子之言。則齊社稷不廢矣。此言常思舊也。陛下昔創義師。志憑三寶。雲安九五。誓啟玄門。今陛下六合歸仁。富有四海。欲納弈之狂簡(傅弈也)而毀廢佛僧。此則虧陛下之往信。彰陛下之今過。元元失望(元元黎遮也)理不可也。是知文武之賢。固天攸縱。匪惟社稷之臣。實亦法王之臣。既作衛于王室。亦屏藩于聖教也。若夫長民者。行著一鄉。智效一官。樹風聲之德表。為蚩氓之效仰。彼氓也何有知焉。舉直錯諸枉彼民之謂直也。舉枉錯諸直彼氓而謂之直也。本無特鑒委化上流者。安得不審其動也。慎其詞也。昭其信也。禮云。堯舜率天下以仁。而民從之。桀紂率天下以暴虐。而民從之。又曰。下之事上也。不從其所令。而從其所化。上好是物。下必有甚者矣。今庶口喋喋(音牒佞語
也)病乎不信。余心晦晦兼慍乎信何哉。夫信有三者焉。有智有愚有黨。智則擇物。人悅其鑒。如舜舉皋陶。湯舉伊尹。仁者至。不仁者遠矣。愚與黨傷蠹哉。愚不辨于牛馬。于其所信。如休猴而冠之(昔項羽屠咸陽。焚燒宮闕。三月火不滅。而歸下邳。秦之君子有言曰。項籍之作。猶沐猴而冠焉)慕像龍而懼其真龍(葉公食菜于葉。姓沈。名諸梁。字子高。好龍畫之。門戶屏屋。天為見真龍。見之驚悸而卒也)以狂且為子都(子都有貌之美者也。狂童也。且語辭也。詩云。不見子都乃見狂且是也。此詩剌鄭不賢之謂者也)以大天為羅漢(大天土火羅國僧。造五逆者。無憂供之。以為羅漢)小人之幸。君子之不幸(不應用而獲。用謂之幸。應用而不獲。用謂之不幸)黨則失賢與惡(故君子不黨)保奸害善。悖亂無法。使服箱之馬而見忌角于兇犢(車旁之馬)而隱遁者患山林之不深矣。彼二者真若率信不得信之樞也。北山野人瞰余之斐詞(謂所居之□□者□)曰夫為道德□□乎□□□□□□□□□□□□□□□經。外有六典百氏。足以游神娛目端思默聽今乃鉆研簡牘(□□□也□□□也)輕役精魂。規規皇皇。其殆也已(自有內外典籍。何須更區區撰此)余𧹞而失據徐思而對曰。夫坳塘不足以隘于江湖而不孕于雚葦(不
【現代漢語翻譯】 也)是因為生病才不相信嗎？我的內心昏暗不明，並且惱怒於相信什麼呢？要知道，相信有三種情況：有智慧的，有愚蠢的，有結黨的。有智慧的人能夠選擇事物，人們喜歡他們的鑑別能力，就像舜帝舉用皋陶（Gao Yao，傳說中的賢臣），商湯舉用伊尹（Yi Yin，商朝的賢相）。這樣，仁德的人就會到來，不仁德的人就會遠離。愚蠢和結黨是禍害啊！愚蠢的人不能分辨牛馬，對於他們所相信的，就像給沐猴戴帽子（過去項羽屠殺咸陽，焚燒宮殿，大火三個月不滅，然後回到下邳。秦朝的君子有人說：『項籍的行為，就像給沐猴戴帽子一樣』），仰慕畫中的龍卻害怕真正的龍（葉公在葉縣喜歡吃蔬菜，姓沈，名諸梁，字子高，喜歡龍，在門戶和房屋上畫龍。天神爲了讓他見到真龍，真龍出現時他驚恐而死），把瘋狂的人當作子都（Zi Du，古代美男子，但這裡指狂妄的孩童），把大天（Mahadeva，印度教神祇）當作羅漢（Arhat，佛教修行者）。這是小人的幸運，君子的不幸（不應該得到的卻得到了，叫做幸運；應該得到的卻沒有得到，叫做不幸）。結黨就會失去賢能的人，親近邪惡的人（所以君子不結黨），包庇奸邪，陷害善良，違背常理，沒有法度。使得拉車的馬，因為兇猛的小牛長了忌角而感到害怕（車旁的馬），隱居的人擔心山林不夠深。這兩種情況真是掌握不了相信的關鍵啊！北山的野人窺視我的華麗辭藻，說：『爲了道德而這樣……（此處省略原文缺失部分）……經典。外面有六典百家，足夠用來游神娛目，端正思想，默默傾聽，現在卻鉆研簡牘，輕率地役使精神，小心翼翼，恐怕是徒勞吧（已經有內外典籍，何須再如此費力撰寫這些）？』我慚愧而不知所措，慢慢思考後回答說：『小小的水塘不足以容納江河，也不能孕育蘆葦（不……』
【English Translation】 Is it because of illness that one does not believe? My heart is dim and resentful about what to believe. Know that there are three kinds of belief: the wise, the foolish, and the partisan. The wise can choose things, and people appreciate their discernment, just as Emperor Shun employed Gao Yao (Gao Yao, a legendary virtuous minister), and Tang of Shang employed Yi Yin (Yi Yin, a virtuous minister of the Shang Dynasty). In this way, the virtuous will come, and the unvirtuous will stay away. Foolishness and partisanship are scourges! The foolish cannot distinguish between a cow and a horse, and regarding what they believe, it is like putting a hat on a macaque (In the past, Xiang Yu slaughtered Xianyang, burned down the palaces, and the fire did not extinguish for three months before returning to Xiapi. A gentleman of Qin said: 'Xiang Ji's actions are like putting a hat on a macaque'), admiring the dragon in a painting but fearing the real dragon (Lord Ye of Ye County liked to eat vegetables, his surname was Shen, his name was Zhuliang, and his courtesy name was Zigao. He loved dragons and painted them on doors and houses. The gods allowed him to see a real dragon, and he was terrified and died), regarding a madman as Zi Du (Zi Du, a handsome man of ancient times, but here referring to a mad child), regarding Mahadeva (Mahadeva, a Hindu deity) as an Arhat (Arhat, a Buddhist practitioner). This is the fortune of the petty man and the misfortune of the gentleman (getting what one should not get is called fortune; not getting what one should get is called misfortune). Partisanship will lose the virtuous and befriend the wicked (therefore, the gentleman does not form factions), protecting the treacherous, harming the good, violating reason, and having no laws. It makes the horse pulling the cart afraid because the fierce calf has horns that are feared (the horse beside the cart), and the recluse worries that the mountains and forests are not deep enough. These two situations truly fail to grasp the key to belief! The mountain man of the north spies on my flowery words, saying: 'To do this for morality... (omitting the missing part of the original text)... classics. Outside there are the Six Classics and the Hundred Schools, enough to use to wander the spirit and delight the eyes, to correct thoughts and listen silently, but now you are studying bamboo slips, rashly employing the spirit, cautiously, I am afraid it is in vain (already having internal and external classics, why bother to write these with such effort)?' I am ashamed and at a loss, and after thinking slowly, I replied: 'A small pond is not enough to contain rivers and lakes, nor can it nurture reeds (not...'
可以隘小之故便不生於雚葦)培塿不足以下於衡霍而不載於枳棘(衡霍南嶽也。培塿堆阜也。枳棘刺也)萬物今古各有分也。昔楊雄見知于君山(楊雄。字子云。好古嘗著擬周易。草太玄經十卷。張平子見之曰。只可蓋於醬瓿。及桓譚見之曰。可以偕聖也。后鬱林大守陸績注之也)左衝得譽于皇甫(左思。字太沖。閉戶十年。著三都賦。門戶井溷。皆有紙筆。得□□□□輒書之賦成。皇甫謐見而譽之。都下謂之紙貴)愚智否臧。亦何有定在乎。遇不遇□□□□憫余(奚何也。憫惻念也)尋繹往修。遠慕前識(慕子云太沖也)托彼□□□□□□庶幾善道。刻鳳成雞。猶利其半。既非吾徒。終日飽食。則高天厚□曾何腆乎(人若不學。則終日飽食。無所用心。焉知高天厚地哉。腆厚顏也。亦不以無知為愧也)局踖哉(身心悚然貌也)。
北山錄卷第十
後序
稟學賜紫□□ □贊□述
草玄亭沙門諱慧寶。字光用。俗姓王氏。東□□玄武縣人也。其先世習儒素或陳力就列或高尚其事炳耀譜□弗具詳□大師丱歲出家。弱冠受戒。遊刃學海。以傳演為□□□□□雅論。嘗升座隱機。謂左右曰。吾歷觀僧史高□□□□□□研精究內外。然後能垂世立教出類拔萃□□□□□□□□翮只輪任重致遠未之前聞
【現代漢語翻譯】 現代漢語譯本： 因為可以堵塞小孔的緣故，（即使是）雚葦（一種蘆葦）也不會生長在上面；（即使是）小土堆也不足以被衡山和霍山（衡霍，指南嶽）所接納，也不會被枳樹和棘樹（枳棘，指帶刺的植物）所承載。萬物在今天和古代各有其不同的歸屬。過去楊雄（楊雄，字子云，喜歡研究古代文化，曾經模仿《周易》創作了《太玄經》十卷。張衡評價他說，只可以蓋在醬缸上。桓譚評價他說，可以與聖人比肩。後來鬱林太守陸績為之作注）被君山所賞識，左思（左思，字太沖，閉門十年，創作了《三都賦》。他的住處，甚至廁所，都放著紙筆，一有靈感就立刻寫下來。賦完成後，皇甫謐看到后讚賞他，都城裡因此出現紙張價格上漲的現象）得到皇甫謐的讚譽。愚笨和聰明，不好和好，又有什麼是絕對不變的呢？境遇的好壞……可憐我（奚何也，表示疑問，為什麼呢？憫，憐憫，思念）追尋研究前人的修養，遙遠地仰慕前人的見識（慕，仰慕子云和太沖）。寄託于那些……或許能接近善道。即使把鳳凰雕刻成雞，也還能獲得一半的利益。既然不是我的同道，（卻）整天飽食，那麼高天厚土又有什麼值得自滿的呢（人如果不學習，就整天飽食，無所用心，怎麼會知道高天厚土的意義呢？腆，厚顏。也是不以無知為恥）？多麼侷促不安啊（身心感到恐懼的樣子）。
《北山錄》卷第十
後序
稟學賜紫……贊述
草玄亭的沙門，法名慧寶，字光用，俗姓王氏，是東……玄武縣人。他的先輩世代學習儒家文化，有的盡力為朝廷效力，有的崇尚隱居，他們的事蹟都記載在譜牒中，這裡就不詳細記載了。大師在童年出家，成年後受戒。在佛學的海洋里自由馳騁，以傳法演說為……雅正的言論。曾經登上講座，靠著隱幾，對身邊的人說，我遍覽僧人的歷史，高……深入研究內外典籍，然後才能流傳於世，樹立教義，出類拔萃……翅膀和車輪，承擔重任，到達遠方，我還沒有聽說過。
【English Translation】 English version: Because they can block small holes, even Guanwei (雚葦, a type of reed) will not grow on them; even small mounds are not enough to be accepted by Heng and Huo Mountains (衡霍, referring to the Southern Mountain), nor will they be carried by Zhi and Ji trees (枳棘, referring to thorny plants). All things have their distinct places in the present and the past. In the past, Yang Xiong (楊雄, styled Ziyun, fond of studying ancient culture, once imitated the Book of Changes to create the ten-volume Tai Xuan Jing. Zhang Heng commented that it was only suitable for covering soy sauce jars. Huan Tan commented that it could be compared to the sages. Later, Lu Ji, the governor of Yulin, annotated it) was appreciated by Jun Mountain, and Zuo Si (左思, styled Taichong, closed himself off for ten years and created the Three Capitals Rhapsody. In his residence, even the toilet had paper and pen, and he would immediately write down any inspiration. After the rhapsody was completed, Huangfu Mi praised him, and the price of paper in the capital rose as a result) was praised by Huangfu Mi. Foolishness and wisdom, bad and good, what is absolutely unchanging? Good or bad fortune... pity me (奚何也, meaning 'why?' Min, meaning to pity, to miss) seeking and studying the cultivation of the predecessors, remotely admiring the knowledge of the predecessors (慕, to admire Ziyun and Taichong). Entrusting to those... perhaps can approach the path of goodness. Even if a phoenix is carved into a chicken, half of the benefit can still be obtained. Since they are not my companions, (yet) they eat their fill all day long, then what is there to be complacent about in the high heavens and thick earth (If people do not learn, they eat their fill all day long, without using their minds, how would they know the meaning of the high heavens and thick earth? Tian, meaning shameless. Also, not being ashamed of ignorance)? How uneasy (in body and mind) I am.
Beishan Lu Volume 10
Postface
Receiving learning, bestowed purple robe... praise and narration
The Shramana of Caoxuan Pavilion, named Huibao, styled Guangyong, with the secular surname Wang, is from Xuanwu County in the East.... His ancestors studied Confucian culture for generations, some devoted themselves to serving the court, and some admired reclusion. Their deeds are recorded in the genealogy, which will not be detailed here. The master left home in childhood and was ordained as an adult. He roamed freely in the sea of Buddhist learning, using the transmission of the Dharma and eloquent speech as... elegant arguments. Once, he ascended the lecture seat, leaning on the hidden table, and said to those around him, 'I have read through the history of monks, high... deeply studied both internal and external scriptures, and then can be passed down to the world, establish doctrine, stand out from the crowd... wings and wheels, bear heavy responsibilities, reach far away, I have not heard of it before.'
乃于講習外博覽群□□□□深於大易春秋窮極天人明白褒貶。當世名賢皆服膺請業造其門者。咸曰。登于龍門。纂三國簡要志十卷。原始要終削陳壽之繁冗也。撰錦鳳囊十卷。隱括聖賢奇言善行。無遺逸也。□經摘題十卷。裁□□章鉤深索隱史家之流也。五味子三□□□□語論□□□□□□也。玉溪新槁四十卷。歌□□行要堅深心要定□□□□□□□□□□□念須慈忍量須寬。
明□歷丙子仲秋望日重
裝墨林項元汴持誦
北山錄後序
殿中丞致仕丘 𤀹撰
唐憲宗即位元年。建號元和。於時文章彬郁。類麟鸞虬虎蘭桂珠貝。騰精露芒。溢區宇間。若韓退之．柳子厚．元微之．白居易．劉禹錫．李觀。悉以才刃勍造化。譬孫吳起翦當戰國際爭武勇權術之勝也。河南丘𤀹。嘗閱史傳。及其遺編。必慨然興感。恨不得追其肩踵焉。今年春正月。被黜歸歙。遘疾寓武林鄰凈住律剎。一日僧惟賢贄謁于陋止始見之。溫儼清邃。疑有所蘊而來也。俄與之語。則志氣穎銳。將欲脫去境照。漠然無礙。學書易風雅。春秋尤確。況本教乎。忽袖中出緗表五編。且曰。此東蜀紹竺乾弟子神清撰述也。目之為北山錄。首之以艾儒。終之以外信。凡十六篇。秘蓄三紀。恐失傳佈。鐘蔽善之罰。曩慕君子公于其
【現代漢語翻譯】 現代漢語譯本：於是，他在講習之外廣泛閱讀群書，深入研究《大易》、《春秋》，窮盡天人之理，明白褒揚和貶斥。當世的名士賢人都心悅誠服地向他請教，到他門下求學的人，都說：『（求學）如同登上了龍門。』他纂寫了《三國簡要志》十卷，從原始到終結，削減了陳壽著作的繁瑣冗長。撰寫了《錦鳳囊》十卷，概括了聖賢的奇言善行，沒有遺漏。刪節《□經摘題》十卷，裁剪□□章節，鉤深索隱，是史家的流派。還有《五味子》三□□□□，語論□□□□□□。以及《玉溪新稿》四十卷，歌□□行，要堅定深心，要安定□□□□□□□□□□□，念頭必須慈悲忍耐，度量必須寬廣。 明□歷丙子仲秋望日重灌，墨林項元汴持誦。 《北山錄》後序 殿中丞致仕丘𤀹撰 唐憲宗即位元年，年號元和。當時文章繁盛，如同麒麟、鸞鳥、虬龍、猛虎、蘭花、桂樹、珍珠、寶貝，散發著精華光芒，充溢於天地之間。像韓退之（韓愈）、柳子厚（柳宗元）、元微之（元稹）、白居易、劉禹錫、李觀，都憑藉他們的才華，精妙地創造著文化，就像孫臏、吳起、王翦一樣，在戰爭中爭奪武勇權術的勝利。河南人丘𤀹，曾經閱讀史書傳記，以及他們的遺留作品，總是感慨激動，遺憾不能追隨他們的腳步。今年春正月，被貶官回到歙州，因病住在武林，毗鄰凈住律寺。一天，僧人惟賢到我簡陋的住所拜訪，初次見面，覺得他溫和莊重，清明深邃，像是懷著某種目的而來。不久與他交談，發現他志向高遠，思維敏銳，將要脫離塵世的束縛，心境淡泊無礙。學習書法、易經、風雅，尤其精通《春秋》。更何況是本教（佛教）呢？忽然他從袖中拿出五卷緗色封面的書，並且說：『這是東蜀紹竺乾的弟子神清撰寫的。書名為《北山錄》。從《艾儒》開始，到《外信》結束，共十六篇。秘密收藏了三十年，恐怕失傳，受到埋沒賢才的懲罰。我一直仰慕您公正無私的品德，所以將它獻給您。
【English Translation】 English version: Thereupon, besides his lectures, he extensively read various books, deeply studied the 'Classic of Changes' (Da Yi) and the 'Spring and Autumn Annals' (Chun Qiu), thoroughly investigated the principles of Heaven and humanity, and clearly understood praise and criticism. The famous scholars and virtuous men of the time all sincerely admired him and sought his instruction. Those who came to his door for learning all said, 'It is like ascending the Dragon Gate.' He compiled 'A Concise History of the Three Kingdoms' (San Guo Jian Yao Zhi) in ten volumes, from beginning to end, reducing the prolixity of Chen Shou's work. He wrote 'Brocade Phoenix Pouch' (Jin Feng Nang) in ten volumes, summarizing the extraordinary words and virtuous deeds of sages and worthies, without any omissions. He abridged 'Excerpts from the □ Classic' (□ Jing Zhai Ti) in ten volumes, cutting □□ chapters, exploring profound meanings and searching for hidden truths, in the style of historians. There is also 'Five Flavors Fruit' (Wu Wei Zi) three □□□□, discourses on □□□□□□. And 'New Drafts from Yuxi' (Yu Xi Xin Gao) in forty volumes, songs □□ lines, one must strengthen the deep heart, one must stabilize □□□□□□□□□□□, thoughts must be compassionate and patient, and tolerance must be broad. Re-mounted on the full moon day of the mid-autumn of the Bingzi year of the Ming Dynasty, held and recited by Xiang Yuanbian of Molin. 'Postscript to the Northern Mountain Record' (Bei Shan Lu Hou Xu) Composed by Qiu 𤀹, former Palace Attendant and retired official In the first year of Emperor Xianzong of Tang's reign, the era was named Yuanhe. At that time, literature flourished, like unicorns (Lin), phoenixes (Luan), dragons (Qiu), tigers, orchids, cassia trees, pearls, and treasures, emitting essence and brilliance, filling the universe. People like Han Tuizhi (Han Yu), Liu Zihou (Liu Zongyuan), Yuan Weizhi (Yuan Zhen), Bai Juyi, Liu Yuxi, and Li Guan, all used their talents to skillfully create culture, just like Sun Bin, Wu Qi, and Wang Jian, competing for victory in martial valor and strategic tactics in war. Qiu 𤀹 from Henan, having read historical records and their surviving works, was always moved and regretted not being able to follow in their footsteps. In the first month of this spring, he was demoted and returned to Shezhou, residing in Wulin due to illness, neighboring the Jingzhu Vinaya Temple. One day, the monk Wei Xian visited my humble abode. Upon first meeting him, I found him gentle and dignified, clear and profound, as if he had come with a purpose. Soon after talking with him, I discovered that he had lofty aspirations and sharp thinking, and was about to break free from the bonds of the world, with a detached and unhindered state of mind. He studied calligraphy, the 'Classic of Changes' (Yi Jing), and the 'Airs of the States' (Feng Ya), and was especially proficient in the 'Spring and Autumn Annals' (Chun Qiu). Moreover, what about his own teaching (Buddhism)? Suddenly, he took out five volumes of books with light yellow covers from his sleeve and said, 'These were written by Shen Qing, a disciple of Shao Zhugan from Eastern Shu. The book is named 'Northern Mountain Record' (Bei Shan Lu). It begins with 'Ai Ru' and ends with 'Wai Xin', totaling sixteen chapters. It has been secretly kept for thirty years, fearing that it would be lost and suffer the punishment of burying talent. I have always admired your impartiality and selflessness, so I present it to you.'
道不諛於世態者。異摭其可否爾。𤀹遂受之。是夕弗就枕。燭以閱之終三鼓。考其大概。以□立空寂為本。欲天下派歸於巨壑也。會稡老子．孔子經術。莊．列．荀．孟．管．晏．楊．墨．班．馬之說。馳騖其間。約萬岐而趨一正。峙之則如山。渟之則如淵。變之則風霆。平之則權衡。其恢宏辯博如是之甚矣。嗟夫元和丙戌迄。
聖宋熙寧元年戊申二百六十三歲。而昔之大儒蔑一句稱謂以褒賁乎神清何也。蓋專其所守不敢以徑隧生疵詬非嫉其才能。而然𤀹生 太平世。老尚廢棄。乏智略以佐天子。無利惠以濟生人。但修煉以固其身。禪定以同其塵。故魯論云。我則異於是無可無不可在乎今日也。是以嘉賢師行業勤整。能拔古人湮鬱于異代。罔剽取以飾已。后之衣縫掖輩。孰不靦顏于鄒魯之門哉。
冬十二月丁酉序于卷末
【現代漢語翻譯】 現代漢語譯本： 不諂媚於世俗之道，而是辨別採擇其中的可行與否。𤀹（人名）於是接受了它。當晚沒有睡覺，點著蠟燭閱讀到三更。考察其大概內容，以樹立空寂為根本，想要天下各派都歸於巨大的山谷。彙集老子、孔子的經書理論，以及莊子、列子、荀子、孟子、管仲、晏子、楊朱、墨子、班固、司馬遷的學說，馳騁于其中。大約萬千條道路都趨向一個正道。樹立起來就像山一樣，積蓄起來就像深淵一樣，變化起來就像風雷一樣，衡量起來就像權衡一樣。它的恢弘辯博就是這樣到了極點。唉，從元和丙戌年到，
聖宋熙寧元年戊申年，二百六十三年。而從前的大儒沒有一句稱讚的話來褒獎神清（人名），是什麼原因呢？大概是因為他們專注于自己所堅持的，不敢因為小路而產生瑕疵和詬病，並非嫉妒他的才能。然而𤀹（人名）生於太平盛世，年老還被廢棄，缺乏智慧謀略來輔佐天子，沒有利益恩惠來救濟百姓。只是修煉來鞏固自身，禪定來混同於世俗。所以《論語》說：『我和他們不同，沒有什麼一定可以，沒有什麼一定不可以，就在於今天啊。』因此嘉獎賢師行業勤勉端正，能夠把古人埋沒的才華在異代發掘出來，沒有剽竊別人的東西來裝飾自己。後來的讀書人，誰不會在鄒魯之門感到羞愧呢？
冬十二月丁酉日序于卷末。 English version: The Dao that does not flatter worldly trends, but rather discerns and selects what is acceptable and what is not. 𤀹 (a personal name) then accepted it. That night, he did not sleep, but read it by candlelight until the third watch. Examining its general content, it takes establishing emptiness and tranquility as its foundation, desiring that all schools under heaven return to a great valley. It gathers the scriptures and theories of Laozi (Lao Tzu), Confucius, as well as the doctrines of Zhuangzi (Chuang Tzu), Liezi (Lieh Tzu), Xunzi (Hsun Tzu), Mencius, Guan Zhong, Yanzi, Yang Zhu, Mozi, Ban Gu, and Sima Qian, roaming freely within them. Approximately ten thousand paths all lead to one correct path. When erected, it is like a mountain; when accumulated, it is like an abyss; when transformed, it is like wind and thunder; when measured, it is like a balance. Its grandeur and extensive erudition are thus extreme. Alas, from the year Bingxu of the Yuanhe era to,
the year Wushen of the first year of Xining in the Holy Song Dynasty, two hundred and sixty-three years. And why did the great scholars of the past not utter a single word of praise to commend Shenqing (a personal name)? It is probably because they were focused on what they adhered to, not daring to create flaws and criticisms because of minor paths, not out of jealousy of his talent. However, 𤀹 (a personal name) was born in a peaceful and prosperous age, and was abandoned in his old age, lacking the wisdom and strategy to assist the emperor, and without benefits and favors to relieve the people. He only cultivated to strengthen himself, and practiced meditation to blend in with the world. Therefore, the Analects says, 'I am different from them; there is nothing that is necessarily permissible, and nothing that is necessarily impermissible; it lies in today.' Therefore, commend the virtuous teacher for his diligent and upright conduct, who can unearth the buried talents of the ancients in different eras, without plagiarizing others' works to adorn himself. Among the later generations of scholars, who would not feel ashamed at the gate of Zou and Lu?
Written at the end of the scroll on the Dingyou day of the twelfth month.
【English Translation】 The Dao that does not flatter worldly trends, but rather discerns and selects what is acceptable and what is not. 𤀹 (a personal name) then accepted it. That night, he did not sleep, but read it by candlelight until the third watch. Examining its general content, it takes establishing emptiness and tranquility as its foundation, desiring that all schools under heaven return to a great valley. It gathers the scriptures and theories of Laozi (Lao Tzu), Confucius, as well as the doctrines of Zhuangzi (Chuang Tzu), Liezi (Lieh Tzu), Xunzi (Hsun Tzu), Mencius, Guan Zhong, Yan Zhong, Yang Zhu, Mozi, Ban Gu, and Sima Qian, roaming freely within them. Approximately ten thousand paths all lead to one correct path. When erected, it is like a mountain; when accumulated, it is like an abyss; when transformed, it is like wind and thunder; when measured, it is like a balance. Its grandeur and extensive erudition are thus extreme. Alas, from the year Bingxu of the Yuanhe era to, the year Wushen of the first year of Xining in the Holy Song Dynasty, two hundred and sixty-three years. And why did the great scholars of the past not utter a single word of praise to commend Shenqing (a personal name)? It is probably because they were focused on what they adhered to, not daring to create flaws and criticisms because of minor paths, not out of jealousy of his talent. However, 𤀹 (a personal name) was born in a peaceful and prosperous age, and was abandoned in his old age, lacking the wisdom and strategy to assist the emperor, and without benefits and favors to relieve the people. He only cultivated to strengthen himself, and practiced meditation to blend in with the world. Therefore, the 'Analects' says, 'I am different from them; there is nothing that is necessarily permissible, and nothing that is necessarily impermissible; it lies in today.' Therefore, commend the virtuous teacher for his diligent and upright conduct, who can unearth the buried talents of the ancients in different eras, without plagiarizing others' works to adorn himself. Among the later generations of scholars, who would not feel ashamed at the gate of Zou and Lu? Written at the end of the scroll on the Dingyou day of the twelfth month.