T52n2114_護法論
大正藏第 52 冊 No. 2114 護法論
No. 2114
重刻護法論題辭
蘇州開元住持煥翁禪師端文。不遠千里而來請曰。吾宗有護法論。凡一萬二千三百四十五言。宋觀文殿大學士。丞相張商英所撰。其弘宗扶教之意。至矣盡矣。昔者閩僧慧欽。嘗刻諸梓。翰林侍講學士虞集。實為之序。兵燹之餘。其版久不存。端文以此書不可不傳也。復令印生刻之。今功已告完。愿為序其首簡。序曰。妙明真性。有若太空。不拘方所。初無形段。沖澹而靜。寥漠而清。出焉而不知其所終。入焉而不知其所窮。與物無際。圓妙而通。當是時無生佛之名。無自他之相。種種含攝。種種無礙。尚何一法之可言哉。奈太樸既散誕聖真漓營營逐物唯塵緣業識之趨。正如迷人身陷大澤。煙霧晦冥。蛇虎縱橫。競來迫人。欲加毒害。被髮狂奔。不辨四維。西方大聖人。以慈憫故。三乘十二分教。不得不說。此法之所由建立也。眾生聞此法者。遵而行之。又如得見日光。逢善勝友。為驅諸惡。引登康衢。即離怖畏。而就安隱。其愿幸孰加焉。不深德之。反從而詆之斥之。是猶挾利劍以自傷。初何損於大法乎。人心顛隮莫此為甚。有識者憂之。復體如來慈憫之心。而護法論。亦不容弗作也。嗚呼。三皇治天
【現代漢語翻譯】 現代漢語譯本： 大正藏第 52 冊 No. 2114 護法論
No. 2114
重刻護法論題辭
蘇州開元寺住持煥翁禪師端文，不遠千里而來請求說：『我們宗門有《護法論》，共一萬二千三百四十五字，是宋朝觀文殿大學士、丞相張商英所撰寫。其中弘揚宗門、扶持佛教的用意，已經達到最深刻、最完備的程度了。過去閩地的僧人慧欽，曾經將它刻印完成的書。翰林侍講學士虞集，還為此書作序。經過戰火之後，書版已經不存在很久了。』端文認為這本書不可不流傳下去，於是再次令人雕刻印製。現在工程已經完成，希望我能為書寫一篇序言。 序言說：『妙明真性，就像太空一樣，不侷限於任何地方，最初沒有形狀和段落。它沖淡而安靜，寥廓而清明，從中產生卻不知道它的終點，進入其中卻不知道它的窮盡。與萬物沒有界限，圓融玄妙而通達。在這個時候，沒有生佛的名稱，沒有自他的分別。種種包含攝受，種種沒有障礙。哪裡還有一種法可以言說呢？無奈太樸之氣消散，聖人和真人也變得浮躁，營營逐逐于外物，只有塵緣業識的趨勢。這就像迷路的人身陷大澤，煙霧瀰漫，蛇虎橫行，競相前來逼迫，想要加以毒害。披頭散髮，狂奔亂跑，不能分辨東西南北。西方的大聖人（Buddha），因為慈悲憐憫的緣故，不得不說三乘十二分教。這就是佛法建立的原因啊。眾生聽聞佛法的人，遵照佛法而行，又像見到日光，遇到善良殊勝的朋友，為他驅除各種邪惡，引導他登上康莊大道，就能脫離怖畏，而得到安穩。這樣的願望，還有什麼能超過它呢？不深深地感激它，反而詆譭它、排斥它，這就像拿著利劍來自傷，最初又怎麼能損傷大法呢？人心顛倒墮落，沒有比這更嚴重的了。有見識的人對此感到擔憂。』 『爲了傚法如來慈悲憐憫的心，所以《護法論》也不容不作啊。』 『唉，三皇治理天下……』
【English Translation】 English version: Taisho Tripitaka Vol. 52 No. 2114 Treatise on Protecting the Dharma (Hufa Lun)
No. 2114
Preface to the Re-engraved Treatise on Protecting the Dharma
Duanwen, the abbot of Kaiyuan Monastery in Suzhou, came from afar to request: 'Our school has a 'Treatise on Protecting the Dharma,' with a total of 12,345 words, written by Zhang Shangying, a Grand Academician of the Guanwen Hall and Prime Minister of the Song Dynasty. Its intention to promote the school and support Buddhism is profound and complete. In the past, the monk Huiqin of Min had it engraved and printed. The Hanlin Lecturer Academician Yu Ji also wrote a preface for it. After the ravages of war, the printing blocks have long been lost.' Duanwen believes that this book must be passed on, so he ordered it to be engraved and printed again. Now that the project is completed, he hopes that I can write a preface for it. The preface says: 'The wondrously bright true nature is like the empty space, not limited to any place, and initially without shape or form. It is serene and tranquil, vast and clear, arising from it without knowing its end, and entering into it without knowing its limit. It is boundless with all things, perfectly round and wonderfully penetrating. At this time, there are no names of sentient beings or Buddhas, and no distinctions between self and other. All kinds of things are contained and included, and all kinds of things are without obstruction. What single dharma can be spoken of? But alas, the original simplicity has dissipated, and even sages and true men have become restless, busily pursuing external things, with only the tendencies of karmic conditions and defilements. This is like a lost person trapped in a vast swamp, with smoke and fog obscuring everything, and snakes and tigers running rampant, vying to come and oppress, wanting to inflict harm. With disheveled hair, they run wildly, unable to distinguish the four directions. The great sage of the West (Buddha), out of compassion, had to speak of the Three Vehicles and Twelve Divisions of Teachings. This is the reason why the Dharma was established. Those who hear this Dharma and follow it are like seeing sunlight and meeting a good and virtuous friend, who drives away all evils for them and leads them onto the broad path, so that they can escape fear and attain peace. What wish could be greater than this? Instead of deeply appreciating it, they slander it and reject it, which is like wielding a sharp sword to injure oneself. How can it initially harm the Great Dharma? The perversion and degeneration of people's minds is extreme. Those with insight are worried about this.' 'In order to emulate the compassionate heart of the Tathagata, the 'Treatise on Protecting the Dharma' cannot but be written.' 'Alas, the Three Emperors ruled the world...'
下也善用時。五帝則易以仁信。三王又更以智勇。蓋風氣隨世而遷故。為治者亦因時而馭變焉。成周以降。昏嚚邪僻。翕然並作。縲紲不足以為囚。斧锧不足以為威。西方聖人歷陳因果輪迴之說。使暴強聞之。赤頸汗背。逡巡畏縮。雖螻蟻不敢踐履。豈不有補治化之不足。柳宗元所謂。陰翊王度者是已。此猶言其粗也。其上焉者炯然內觀。匪即匪離。可以脫卑濁而極高明。超三界而躋妙覺。誠不可誣也。奈何詆之。奈何斥之。世之人觀此論者。可以悚然而思。惕然而省矣。雖然。予有一說併爲釋氏之徒告焉。棟宇堅者。風雨不能漂搖。榮衛充者。疾病不能侵凌。緇衣之士。盍亦自反其本乎。予竊怪夫誦佛陀言。行外道行者。是自壞法也。毗尼不守。馳騖外緣者。是自壞法也。增長無明。嗔恚不息者。是自壞法也。傳曰。家必自毀。而後人毀之。尚誰尤哉。今因禪師之請。乃懇切為緇素通言之。知我罪我。予皆不能辭矣。禪師豫章人知寶大法。如護眼目。然身服紙衣。躬行苦行。遇川病涉者梁之。途齟齬者甓之。枯𩨨暴露者掩之。由衢之天寧。遷住今剎。首新戒壇授人以戒。俾母犯國憲。其應機設化。導民為善。致力於佛法者。非言辭可盡也。今又刻此論以傳。誠無愧於有道沙門者矣。
洪武七年秋九月九日。翰
【現代漢語翻譯】 現代漢語譯本： 下等人也善於利用時機。五帝時代就用仁義誠信來治理，夏商周三王又改為用智慧和勇力。這是因為社會風氣隨著時代而變化，所以治理國家的人也要根據時勢來應變。到了成周以後，社會上昏庸、邪惡、奸詐、怪僻的現象，一齊出現。監獄已經不夠用來囚禁罪犯，用斧鉞之類的刑具也不足以產生威懾力。西方的聖人（指釋迦牟尼）詳細地闡述了因果輪迴的道理，使那些兇暴強橫的人聽了之後，也會害怕得面紅耳赤、後背流汗、畏縮不前，甚至連螻蟻都不敢隨意踐踏。這難道不是對治理教化有所補益嗎？柳宗元所說的『在暗中輔佐王道』，就是指這種情況。這還只是說它粗淺的一面。至於更高深的方面，則是能夠明澈地向內觀照，不執著于有，也不脫離於空，可以脫離卑微污濁的境界而達到高尚光明的境界，超越欲界、色界、無色界這三界而登上妙覺的境界。這些道理確實是真實不虛的，怎麼可以詆譭它呢？怎麼可以排斥它呢？世人看到這篇議論，應該感到警醒而深刻地反省啊！ 雖然如此，我還有一句話要對佛教的僧侶們說：房屋堅固，風雨就不能動搖它；身體強健，疾病就不能侵襲它。各位出家的僧人，為什麼不反過來從根本上反省自己呢？我私下感到奇怪的是，那些口誦佛陀的教言，卻行持外道的行為的人，這是在自己破壞佛法啊！那些不遵守戒律，到處追逐外在事物的人，這是在自己破壞佛法啊！那些增長愚癡，嗔恨之心不能止息的人，這是在自己破壞佛法啊！《左傳》上說：『家一定是自己先破壞，然後別人才能破壞它。』這又能責怪誰呢？今天因為禪師的請求，所以懇切地為出家和在家的人們說這些話。知道我的人說我對，責怪我的人說我錯，我都不能推辭了。 禪師是豫章人，他愛護佛法就像保護自己的眼睛一樣。他身穿粗紙衣服，親自實行苦行。遇到河流有病人要渡河，他就架橋；道路不平，他就用磚頭鋪平；遇到枯骨暴露在外面，他就掩埋起來。他從衢州的的天寧寺，遷到現在的寺廟來住持。首先重新設立戒壇，傳授戒律給人們，使他們不要觸犯國家的法律。他隨機應變地教化，引導百姓向善，致力於佛法事業，這些是言語無法完全表達的。現在又把這篇議論刻印出來流傳，實在是無愧於有道的沙門啊！ 洪武七年秋九月九日，翰林學士知制誥兼修國史宋濂撰。
【English Translation】 English version: Inferior people also know how to make good use of time. The Five Emperors governed with benevolence and trustworthiness, while the Three Kings of Xia, Shang, and Zhou changed to using wisdom and courage. This is because social customs change with the times, so those who govern a country must also adapt to the changing circumstances. After the Zhou Dynasty, ignorance, wickedness, deceit, and eccentricity all arose together. Prisons were not enough to hold the criminals, and axes and other instruments of punishment were not enough to create deterrence. The Western Sage (referring to Shakyamuni Buddha) explained in detail the doctrine of cause and effect and reincarnation, causing even the violent and powerful to turn red in the face, sweat on their backs, and shrink back in fear, not daring to trample even on ants. Is this not a benefit to governance and education? What Liu Zongyuan called 'secretly assisting the kingly way' refers to this situation. This is only speaking of its superficial aspect. As for the deeper aspects, it is the ability to clearly look inward, not clinging to existence, nor detaching from emptiness, to escape the lowly and turbid realm and reach the lofty and bright realm, to transcend the Three Realms (Desire Realm, Form Realm, Formless Realm) and ascend to the realm of Wonderful Enlightenment. These principles are indeed true and not false, so how can they be slandered? How can they be rejected? People of the world who see this discourse should feel alarmed and deeply reflect! Even so, I have something to say to the Buddhist monks: If a house is strong, wind and rain cannot shake it; if the body is healthy, disease cannot invade it. Why don't you monks turn around and reflect on yourselves from the root? I privately find it strange that those who recite the Buddha's teachings but practice the ways of external paths are destroying the Dharma themselves! Those who do not observe the precepts and chase after external things are destroying the Dharma themselves! Those who increase ignorance and whose anger cannot be stopped are destroying the Dharma themselves! The Zuozhuan says: 'A family must first destroy itself before others can destroy it.' Who can be blamed then? Today, because of the Zen master's request, I earnestly say these words to both monks and laypeople. Those who know me will say I am right, and those who blame me will say I am wrong, but I cannot refuse to speak. The Zen master is from Yuzhang. He cherishes the Dharma as he cherishes his own eyes. He wears coarse paper clothes and personally practices asceticism. When there are sick people who need to cross a river, he builds a bridge; when the road is uneven, he paves it with bricks; when he sees exposed bones, he buries them. He moved from Tianning Temple in Quzhou to the current temple to preside over it. First, he re-established the ordination platform and transmitted the precepts to the people, so that they would not violate the laws of the country. He adapts his teachings to the situation, guides the people to do good, and devotes himself to the cause of the Buddha Dharma. These things cannot be fully expressed in words. Now, he has this discourse printed and circulated, truly worthy of being a virtuous Shramana (Buddhist monk)! Written on the ninth day of the ninth month of autumn in the seventh year of Hongwu by Song Lian, Hanlin Academician and Compiler of National History.
林侍講學士。中順大夫知制誥。同修國史。兼太子贊善大夫。金華宋濂撰。
護法論元序
天下無二道。聖人無兩心。蓋道者先天地生。亙古今而常存。聖人得道之真以治身。其緒餘土苴。以治天下國家。豈不大哉。故聖人或生於中國。或生於西方。或生於東夷西夷。生雖殊方。其得道之真。若合符契。未始殊也。佛者生於西方。得道之真以治身。以寂滅為樂者也。自得於妙有真空。圓明廣大。不可思議。孔子以謂。佛為西方聖人。孔子聖人也。為萬世之師。豈虛語哉。其尊敬如此。學者學孔子者也。孔子之言不信。反生謗斥。與斥孔子何異。此皆非吾徒也。無盡居士。深造大道之淵源。洞鑑儒釋之不二。痛夫俗學之蔽蒙。下悟自己之真性。在日用之間。顛倒妄想。不得其門而入。深懷憤嫉。搖唇鼓舌。專以斥佛為能。自比孟子拒楊墨之功。俾後世稱之。以為聖人之徒。聾瞽學者。豈不欺心乎。欺心乃欺天也。則護法之論豈得已哉。觀其議論勁正。取與嚴明。引證誠實。鋪陳詳備。明如皎日。信如四時。非胸中超脫該貫至道之要妙。何以臻此。故能釋天下之疑。息天下之謗。實後學之標準也。孟子曰。盡其心者知其性。知其性則知其天與佛。所謂。直指人心。見性成佛。無以異矣。佛以戒定慧為大道之大
【現代漢語翻譯】 現代漢語譯本： 林侍講學士、中順大夫知制誥、同修國史、兼太子贊善大夫金華宋濂撰。
護法論元序
天下沒有兩種道，聖人沒有兩種心。道，在天地產生之前就存在，貫穿古今而永恒存在。聖人領悟了道的真諦來修身，將其剩餘的部分用來治理天下國家，這難道不是非常偉大嗎？所以聖人或者出生在中國，或者出生在西方，或者出生在東夷西夷，雖然出生的地方不同，但他們領悟的道的真諦，就像是符合一樣，沒有絲毫差別。佛（Buddha，覺悟者）出生在西方，領悟了道的真諦來修身，以寂滅為快樂。自從領悟了妙有真空（Śūnyatā，空性），其圓滿光明廣大，不可思議。孔子認為，佛是西方的聖人。孔子是聖人，是萬世的老師，難道會說假話嗎？他對佛的尊敬就是如此。學者是學習孔子的人，如果不相信孔子的話，反而產生誹謗和斥責，這與斥責孔子有什麼區別？這些人都不是我的同道。無盡居士（Wujin Jushi，人名），深入研究大道的淵源，洞察儒釋兩家的不二之處，痛恨那些世俗學者的矇昧，不能領悟自己本性的真實，在日常生活中，顛倒妄想，不得其門而入，內心充滿憤恨嫉妒，搖唇鼓舌，專門以斥責佛為能事，把自己比作孟子抵制楊朱、墨翟的功勞，希望後世稱讚他，認為他是聖人的門徒，這難道不是欺騙那些耳聾眼瞎的學者嗎？欺騙人就是欺騙天啊！那麼，撰寫護法的理論難道是不得已的嗎？觀看他的議論，剛勁正直，取捨嚴明，引用的證據真實可靠，鋪陳敘述詳盡完備，明亮如皎潔的太陽，可信如四季的更替，如果不是胸中超脫，通曉貫穿至道的要妙之處，怎麼能達到這種境界？所以能夠解除天下的疑惑，平息天下的誹謗，實在是後世學習的標準啊！孟子說：『盡心的人就能瞭解自己的本性，瞭解自己的本性就能瞭解天』，這與佛所說的『直指人心，見性成佛』，沒有什麼不同啊！佛以戒（Śīla，戒律）、定（Samādhi，禪定）、慧（Prajñā，智慧）為大道的大綱。
【English Translation】 English version: Written by Song Lian of Jinhua, Academician of the Hanlin Academy, Grand Master of the Interior, Drafter of Imperial Edicts, Compiler of National History, and concurrently Grand Preceptor of the Crown Prince.
Preface to the Treatise on Protecting the Dharma
There are not two paths under heaven, and sages do not have two minds. The Dao (道, the Way) exists before heaven and earth, pervading the past and present, and eternally enduring. Sages grasp the truth of the Dao to cultivate themselves, and use the remainder to govern the world and the nation. Is this not great? Therefore, sages are born either in China, or in the West, or in the Eastern or Western barbarians. Although their birthplaces differ, their grasp of the truth of the Dao is like matching tallies, without any difference. Buddha (佛, the Awakened One) was born in the West, grasping the truth of the Dao to cultivate himself, taking joy in tranquility and extinction. Since realizing the wondrous existence of emptiness (Śūnyatā, 空性), its perfect luminosity is vast and inconceivable. Confucius considered the Buddha to be a sage of the West. Confucius was a sage, a teacher for all generations. Would he speak falsely? His respect was such. Scholars are those who study Confucius. If they do not believe the words of Confucius, but instead generate slander and rebuke, what difference is there between this and rebuking Confucius? These people are not my followers. Wujin Jushi (無盡居士, a personal name) deeply investigates the origins of the Great Dao, and clearly discerns the non-duality of Confucianism and Buddhism. He laments the ignorance of worldly scholars, who fail to realize the truth of their own nature, and in their daily lives, are deluded and confused, unable to find the door to enter. Filled with resentment and jealousy, they wag their tongues, specializing in rebuking the Buddha as their skill, comparing themselves to Mencius in resisting the merits of Yang Zhu and Mo Di, hoping that later generations will praise them, considering them disciples of the sages. Are they not deceiving those deaf and blind scholars? Deceiving people is deceiving Heaven! Therefore, is writing a treatise on protecting the Dharma not compelled? Observing his arguments, they are strong and upright, his choices are strict and clear, his cited evidence is truthful and reliable, and his exposition is detailed and complete, as bright as the clear sun, as trustworthy as the four seasons. If one's heart did not transcend and comprehend the essential mysteries of the all-encompassing Dao, how could one reach this state? Therefore, he is able to dispel the doubts of the world and quell the slanders of the world, truly a standard for later learners! Mencius said, 'Those who exhaust their hearts know their nature, and those who know their nature know Heaven.' This is no different from what the Buddha said, 'Directly pointing to the human heart, seeing one's nature and becoming a Buddha!' The Buddha takes precepts (Śīla, 戒律), concentration (Samādhi, 禪定), and wisdom (Prajñā, 智慧) as the great outlines of the Great Dao.
要。吾儒所謂。懲忿窒欲。則戒也。寂然不動。則定也。感而遂通天下之故。則慧也。三者儒釋豈不相同。蓋方冊所載皆古人之糟粕。若誦糟粕。而不識聖人之旨要。與面牆者何異哉。杏壇三千之眾得夫子之道者。顏子一人而已。尚未達一間。靈山百萬徒眾。悟玄機者。迦葉一人而已。況望聖人數千載之間。聞其風讀其書。咸欲造聖人之域。不亦難乎。宜其邪說橫議興焉。則護法之論。確乎不可拔也。
乾道辛卯六月望日
無礙居士南澗鄭興德與撰
護法論
宋丞相無盡居士張商英述
孔子曰。朝聞道夕死可矣。以仁義忠信為道耶。則孔子固有仁義忠信矣。以長生久視為道耶。則曰夕死。可矣。是果求聞何道哉。豈非大覺慈尊識心見性無上菩提之道也。不然則列子何以謂。孔子曰。丘聞西方有大聖人。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。列子學孔子者也。而遽述此說。信不誣矣。孔子聖人也。尚尊其道。而今之學孔子者。未讀百十卷之書。先以排佛為急務者何也。豈獨孔子尊其道哉。至於上下神祇。無不宗奉。矧茲凡夫。輒恣毀斥。自昧已靈。可不哀歟。韓愈曰。夫為史者。不有人禍。則有天刑。豈可不畏懼而輕為之哉。蓋為史者採摭人之實跡。尚有刑禍。況
【現代漢語翻譯】 現代漢語譯本： 您說的。我們儒家所說的，『懲忿窒欲』，就是戒律；『寂然不動』，就是禪定；『感而遂通天下之故』，就是智慧。這三者儒家和佛家難道不是相同的嗎？大概書本上所記載的，都是古人的糟粕。如果只是誦讀糟粕，而不明白聖人的旨要，那和麵對墻壁有什麼區別呢？杏壇三千弟子中，真正領悟孔子之道的，只有顏回一人而已，而且還沒有完全領悟。靈山百萬弟子中，領悟玄機奧妙的，只有迦葉（Mahākāśyapa）一人而已。更何況期望聖人去世數千年之後，聽到他的風聲，讀到他的書，就都想達到聖人的境界，這難道不是很難嗎？也難怪各種邪說會紛紛出現，所以護法的言論，確實是不可動搖的。
乾道辛卯年六月十五日
無礙居士南澗鄭興德撰寫
護法論
宋朝丞相無盡居士張商英著
孔子說：『早上聽聞道，晚上死了都可以。』如果把仁義忠信當作道，那麼孔子本來就有仁義忠信了；如果把長生久視當作道，那麼說『晚上死了都可以』。這究竟是要求聽聞什麼道呢？難道不是大覺慈尊（指佛陀）識心見性、無上菩提之道嗎？不然的話，列子為什麼說：孔子說：『我聽說西方有大聖人，不用治理國家而國家不亂，不用說話而人們自然信服，不用教化而人們自然遵行，他的德行廣大無邊，人民無法用言語來形容他。』列子是學習孔子的人，卻很快地敘述了這種說法，相信不是虛假的。孔子是聖人，尚且尊重佛道，而現在學習孔子的人，還沒讀完百十卷書，就先以排斥佛教為當務之急，這是為什麼呢？難道只有孔子才尊重佛道嗎？甚至於天上地下的神祇，沒有不尊崇信奉的。更何況這些凡夫俗子，動輒隨意譭謗斥責，自己矇蔽了自己的靈性，難道不令人悲哀嗎？韓愈說：『那些寫歷史的人，不是遭遇人禍，就是遭受天譴。』難道可以不畏懼而輕率地去做嗎？寫歷史的人，採摘記錄別人的真實事蹟，尚且有刑罰禍患，更何況...
【English Translation】 English version: You mentioned. What we Confucians call 'suppressing anger and curbing desires' is precepts; 'remaining still and unmoving' is meditation; 'responding to stimuli and thereby understanding the principles of the world' is wisdom. Are these three not the same in Confucianism and Buddhism? Generally, what is recorded in books are the dregs of the ancients. If one only recites the dregs without understanding the essence of the sages, what difference is there from facing a wall? Among the three thousand disciples at the Apricot Platform (referring to Confucius's teaching place), only Yan Hui (Yanhui) truly understood Confucius's Dao, and even he did not fully grasp it. Among the million disciples at Vulture Peak (Grdhakuta), only Mahākāśyapa (Mahākāśyapa) comprehended the profound mystery. How much more difficult is it to expect that thousands of years after the passing of a sage, those who hear of his reputation and read his books will all aspire to reach the realm of the sage? No wonder various heretical views arise, and therefore the arguments for protecting the Dharma are indeed unshakeable.
The fifteenth day of the sixth month of the Xinmao year of the Qiandao era.
Written by the Upasaka Wugai (Unhindered) Nanjian Zheng Xingde.
On Protecting the Dharma
Narrated by Zhang Shangying, the Boundless Upasaka and Prime Minister of the Song Dynasty.
Confucius said, 'If I hear the Dao in the morning, I can die in the evening.' If we take benevolence, righteousness, loyalty, and trustworthiness as the Dao, then Confucius already possessed benevolence, righteousness, loyalty, and trustworthiness. If we take longevity and long life as the Dao, then the saying 'I can die in the evening' would be contradictory. What Dao is he seeking to hear? Is it not the path of the Greatly Enlightened Compassionate One (referring to the Buddha), the path of recognizing the mind, seeing the nature, and attaining unsurpassed Bodhi? Otherwise, why would Liezi (Liezi) say that Confucius said, 'I have heard that in the West there is a great sage who governs without governing and there is no chaos, who speaks without speaking and is naturally trusted, who transforms without transforming and naturally acts, his virtue is vast and boundless, and the people cannot name him.' Liezi was a student of Confucius, yet he quickly narrated this saying, and it is surely not false. Confucius was a sage, and he still respected the Buddhist Dao, but why do those who study Confucius today, before even reading a hundred or ten books, make it their urgent task to reject Buddhism? Is it only Confucius who respects the Buddhist Dao? Even the gods above and below all revere and believe in it. How much more so should these ordinary people, who readily and arbitrarily slander and criticize, obscuring their own spiritual nature? Is this not lamentable? Han Yu (Hanyu) said, 'Those who write history will either encounter human disaster or suffer divine punishment.' How can they not be fearful and act rashly? Those who write history, collecting and recording the real deeds of others, still face punishment and disaster, how much more so...
無故輕薄。以毀大聖人哉。且茲人也。無量劫來。沉淪諸趣。乘少善力。而得此身。壽夭特未定也。縱及耳順從心之年。亦暫寄人間耳。以善根微劣。不能親炙究竟其道。須臾老之將至。為虛生浪死之人。自可悲痛。何暇更縱無明業識。造端倡始。誘引後世闡提之黨。背覺合塵。同入惡道。罪萃厥身。可不慎哉。且佛何求於世。但以慈悲廣大願力深重。哀見一切眾生。往來六道。受種種苦。無有已時。故從兜率天宮。示現凈飯國王之家。為第一太子。道德文武。端嚴殊特。于聖人中。而所未有。於弱冠之年。棄金輪寶位。出家修道。成等正覺。為天人師。隨機演說三乘五教。末後以正法眼藏涅槃妙心。付囑摩訶迦葉。為教外別傳。更相傳授。接上根輩。故我本朝太宗皇帝之序金剛般若也。則曰嘆不修之業溥。傷強執之愚迷。非下士之所知。豈淺識之能究。大哉聖人之言。深可信服。一從佛法東播之後。大藏教乘。無處不有。故余嘗謂。欲排其教。則當盡讀其書深求其理。摭其不合吾儒者。與學佛之見。折疑辨惑。而後排之可也。今不通其理。而妄排之則是斥鷃笑鹍鵬。朝菌輕鬆柏耳。歐陽修曰佛者善施無驗不實之事。蓋亦未之思耳。嘗原人之造妄者。豈其心哉。誠以赒急飢寒。茍免患難而已。佛者舍其至貴極富。為道
忘身。非飢寒之急。無患難可免。其施妄也。何所圖哉。若以造妄垂裕其徒凡夫尚知我躬不閱。遑恤我后。而佛豈不知耶。古今世人。有稍挾欺紿者。必為眾人所棄。況有識之賢者乎。若使佛有纖毫妄心。則安能俾其佛教。綿亙千古。周匝十方。天龍神鬼無不傾心。菩薩羅漢。更相弘化。試此論之。有詐妄心者。求信于卑凡下愚。尚不可得。況能攝伏于具神通之聖人哉。經云。如來是真語者。實語者。如語者。不誑語者。不異語者。又云諸佛如來無妄語者。信哉斯言。明如皎日。孟子曰誦堯之言。行堯之行。是堯而已矣。余則曰。誦佛之言。行佛之行。是佛而已矣。何慊乎哉。佛祖修行。入道蹊徑。其捷如此。而人反以為難。深可閔悼。撮其樞要。戒定慧而已。若能持戒。決定不落三塗。若能定力。決定功超六慾。若能定慧圓明。則達佛知見入大乘位矣。何難之有哉。詩云。德輶如毛民鮮克舉之。其是之謂乎。韓愈與大顛論議往復數千言。卒為大顛一問曰。公自揣量學問知識。能如晉之佛圖澄乎。能如姚秦之羅什乎。能如蕭梁之寶誌乎。愈曰吾於斯人。則不如矣。大顛曰。公不如彼明矣。而彼之所從事者。子以為非何也。愈不能加答。其天下之公言乎。佛豈妨人世務哉。金剛般若云。是故如來說一切法皆是佛法。維摩
【現代漢語翻譯】 現代漢語譯本： 捨棄自身。如果不是飢寒交迫的緊急情況，也沒有可以避免的患難，那麼這種施捨就是虛妄的。想要圖謀什麼呢？如果想要通過虛妄來為後代留下財富，即使是普通的凡夫俗子也知道自己無法親身經歷，又怎麼會顧及到後代呢？而佛難道會不知道嗎？古往今來的世人，只要稍微帶有欺騙的行為，必定會被眾人所拋棄，更何況是有見識的賢人呢？如果佛有絲毫虛妄之心，又怎麼能夠使他的佛教綿延千古，遍佈十方，讓天龍神鬼無不傾心，菩薩羅漢互相弘揚教化呢？試著這樣來論證，有欺詐虛妄之心的人，想要在卑微平庸愚笨的人那裡求得信任，尚且不可能，又怎麼能夠懾服那些具有神通的聖人呢？ 經書上說：『如來是真語者、實語者、如語者、不誑語者、不異語者。』又說：『諸佛如來沒有虛妄之語。』相信這些話語，像皎潔的太陽一樣光明。孟子說：『誦讀堯的言論，實行堯的行為，就是堯了。』我則說：『誦讀佛的言論，實行佛的行為，就是佛了。』還有什麼不滿足的呢？佛祖修行，進入佛道的途徑，是如此的快捷，而人們反而認為很難，實在令人感到可悲。概括其中的要點，就是戒、定、慧而已。如果能夠持戒，必定不會墮入三惡道（三塗）。如果能夠有定力，必定能夠超越六慾。如果能夠定慧圓滿明澈，就能通達佛的知見，進入大乘的地位了。有什麼難的呢？ 《詩經》說：『德輕得像羽毛，人民卻很少有人能舉起它。』說的就是這種情況吧。韓愈與大顛（Dadian，唐代禪師）論辯往復數千言，最終大顛一句話問倒了韓愈：『您自己衡量一下學問知識，能比得上晉代的佛圖澄（Fotucheng，西晉僧侶）嗎？能比得上姚秦的鳩摩羅什（Kumarajiva，後秦時期著名譯經家）嗎？能比得上蕭梁的寶誌（Baozhi，南北朝時期僧人）嗎？』韓愈說：『我對於這些人，確實不如。』大顛說：『您不如他們是顯而易見的。而他們所從事的事業，您卻認為是不對的，這是為什麼呢？』韓愈不能回答。這難道不是天下公認的道理嗎？佛難道會妨礙人們的世俗事務嗎？《金剛般若經》（Vajra Prajna Sutra）說：『是故如來說一切法皆是佛法。』維摩（Vimalakirti，佛教在家菩薩的代表）
【English Translation】 English version: Abandoning oneself. If it is not a matter of urgent hunger and cold, nor a calamity that can be avoided, then such giving is false. What is one trying to achieve? If one wishes to leave wealth for future generations through falsehood, even ordinary mortals know that they cannot experience it themselves, so how can they care for their descendants? And would the Buddha not know this? Throughout history, people who have even slightly engaged in deception are bound to be abandoned by the masses, let alone wise and knowledgeable individuals. If the Buddha had even a trace of falsehood in his heart, how could his teachings have endured for thousands of years, spread throughout the ten directions, and caused gods, dragons, and spirits to wholeheartedly admire them, with Bodhisattvas and Arhats propagating and transforming each other? Consider this: someone with a deceitful heart cannot even gain the trust of the lowly, the ordinary, and the foolish, let alone subdue the saints with supernatural powers. The scriptures say: 'The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceiver, a non-deviator.' It also says: 'All Buddhas and Tathagatas have no false words.' Believe these words, as bright as the clear sun. Mencius said: 'Recite the words of Yao, practice the deeds of Yao, and you are Yao.' I say: 'Recite the words of the Buddha, practice the deeds of the Buddha, and you are the Buddha.' What more could one desire? The path of practice for the Buddhas and Patriarchs, the shortcut to entering the Way, is so swift, yet people consider it difficult, which is truly lamentable. To summarize the key points, it is simply precepts (sila), concentration (samadhi), and wisdom (prajna). If one can uphold the precepts, one will certainly not fall into the three evil realms (three woeful paths). If one can have the power of concentration, one will certainly surpass the six desires. If one can perfect concentration and wisdom, one will attain the Buddha's knowledge and vision and enter the position of the Mahayana. What difficulty is there? The Book of Odes says: 'Virtue is as light as a feather, yet few among the people can lift it.' This is probably what it means. Han Yu debated with Dadian (禪師, a Chan master of the Tang Dynasty) for thousands of words, but Dadian finally stumped Han Yu with one question: 'Consider your own learning and knowledge, can you compare to Fotucheng (佛圖澄, a Buddhist monk of the Western Jin Dynasty) of the Jin Dynasty? Can you compare to Kumarajiva (鳩摩羅什, a famous translator of scriptures during the Later Qin Dynasty) of the Yao Qin Dynasty? Can you compare to Baozhi (寶誌, a monk of the Southern and Northern Dynasties) of the Xiao Liang Dynasty?' Han Yu said: 'I am indeed not as good as these people.' Dadian said: 'It is clear that you are not as good as them. But you consider what they were engaged in to be wrong, why is that?' Han Yu could not answer. Is this not a universally acknowledged truth? Does the Buddha hinder people's worldly affairs? The Vajra Prajna Sutra (金剛般若經) says: 'Therefore, the Tathagata says that all dharmas are Buddha-dharmas.' Vimalakirti (維摩, representative of Buddhist lay bodhisattvas)
經偈云。經書咒禁術。工巧諸伎藝。盡現行此事。饒益諸群生。法華經云。資生業等。皆順正法。傅大士龐道元豈無妻子哉。若也身處塵勞。心常清凈。則便能轉識為智。猶如握土成金。一切煩惱。皆是菩提。一切世法。無非佛去。若能如是。則為在家菩薩了事凡夫矣。豈不偉哉。歐陽修曰。佛為中國大患。何言之甚歟。豈不爾思。凡有害於人者。奚不為人所厭而天誅哉。安能深根固蒂于天下也。桀紂為中國天子。害跡一彰。而天下後世共怨之。況佛遠方上古之人也。但載空言傳於此土。人天向化。若偃風之草。茍非大善大慧。大利益大因緣。以感格人天之心者。疇克爾耶。一切重罪。皆可懺悔。謗佛法罪。不可懺悔。誠哉是言也。謗佛法則是自昧其心耳。其心自昧。則猶破瓦不復完灰不重木矣。可懺悔哉。佛言。唯有流通佛法是報佛恩。今之浮圖。雖千百中無一能彷彿古人者。豈佛法之罪也。其人之罪。雖然如是。禮非玉帛而不表。樂非鐘鼓而不傳。非藉其徒以守其法。則佛法殆將泯絕無聞矣。續佛壽命何賴焉。濫其形服者。誅之自有鬼神矣。警之自有果報矣。威之自有刑憲矣。律之自有規矩矣。吾輩何與焉。然則是言也余至於此卒存二說。蘇子瞻嘗謂余曰。釋氏之徒。諸佛教法所繫。不可以庶俗待之。或有事至庭
【現代漢語翻譯】 現代漢語譯本 經偈說：『經書、咒語、禁術、工巧技藝，都用來利益眾生。』《法華經》說：『資養生活的事業等等，都順應正法。』傅大士（傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）和龐道元（龐蘊，唐朝居士）難道沒有妻子兒女嗎？如果身處塵世勞苦，內心卻常常清凈，就能轉識成智，猶如握土成金。一切煩惱，都是菩提；一切世間法，無不是佛法。如果能夠這樣，就是在家菩薩，了卻凡夫俗事了。這難道不偉大嗎？ 歐陽修說：『佛教是中國的大患。』這話多麼過分啊！難道不是這樣想嗎？凡是危害人民的人，誰不被人厭惡而被上天誅滅呢？怎麼能在天下深深紮根呢？夏桀、商紂作為中國的天子，危害百姓的罪行一旦暴露，天下後世都怨恨他們。何況佛是遙遠古代西方的人，只是把空洞的言論傳到中國，人們卻像風吹草一樣歸順於他。如果不是大善、大智慧、大利益、大因緣，能夠感化人心，誰能做到這樣呢？ 一切重罪，都可以懺悔，唯獨誹謗佛法的罪，不可懺悔。這話確實是真的。誹謗佛法，就是自己矇蔽了自己的心。自己的心被矇蔽，就像破瓦不能復原，灰燼不能重新變成木頭一樣，怎麼能懺悔呢？ 佛說：『只有流通佛法，才是報答佛恩。』現在這些僧人，即使千百個中也沒有一個能像古代的僧人。這難道是佛法的罪過嗎？是這些人的罪過。雖然如此，禮儀不用玉帛就不能表達敬意，音樂不用鐘鼓就不能傳播。如果不依靠僧侶來守護佛法，那麼佛法恐怕就要泯滅消失了。延續佛的壽命依靠什麼呢？濫用僧侶的形象和服飾的人，懲罰他們自有鬼神，警示他們自有果報，威懾他們自有刑法，約束他們自有規矩，我們這些人又參與什麼呢？ 既然如此，我在這裡最終保留兩種說法。蘇軾曾經對我說：『僧侶是佛教教法所繫之人，不能用對待普通百姓的態度對待他們。』或者有事情到了公堂之上。
【English Translation】 English version A verse in the sutra says: 'Sutras, mantras, spells, skillful arts, all are used to benefit sentient beings.' The Lotus Sutra says: 'Professions that sustain life, etc., all accord with the true Dharma.' Did Layman Fu Daishi (Fu Xi, a lay Buddhist during the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva) and Layman Pang Daoyuan (Pang Yun, a lay Buddhist of the Tang Dynasty) not have wives and children? If one dwells in the toils of the world, yet the mind is constantly pure, then one can transform consciousness into wisdom, like turning earth into gold. All afflictions are bodhi; all worldly dharmas are none other than the Buddha's teachings. If one can be like this, then one is a lay bodhisattva, having completed the affairs of an ordinary person. Is this not great? Ouyang Xiu said: 'Buddhism is a great calamity for China.' How excessive are these words! Is this not how you think? Whoever harms the people, who is not hated by the people and punished by Heaven? How can they take deep root in the world? Jie of Xia and Zhou of Shang, as emperors of China, once their crimes of harming the people were exposed, were resented by all of later generations. Moreover, the Buddha is a person from a distant ancient land, who merely transmitted empty words to this land, yet people turn to him like grass bending in the wind. If it were not for great goodness, great wisdom, great benefit, and great karmic connections, capable of influencing people's hearts, who could achieve this? All grave offenses can be repented of, but the offense of slandering the Buddha's Dharma cannot be repented of. These words are indeed true. Slandering the Buddha's Dharma is to obscure one's own mind. If one's own mind is obscured, it is like a broken tile that cannot be restored, ashes that cannot be turned back into wood. How can it be repented of? The Buddha said: 'Only by propagating the Buddha's Dharma can one repay the Buddha's kindness.' Among the monks of today, even a thousand or a hundred cannot resemble the monks of ancient times. Is this the fault of the Buddha's Dharma? It is the fault of these people. Even so, rituals cannot express respect without jade and silk, music cannot be transmitted without bells and drums. If one does not rely on the monks to guard the Dharma, then the Buddha's Dharma will probably be extinguished and disappear. What does prolonging the Buddha's life rely on? Those who abuse the image and robes of monks, punishing them is the work of ghosts and spirits, warning them is the work of karmic retribution, deterring them is the work of criminal law, restraining them is the work of rules and regulations. What do we have to do with it? Since this is the case, I ultimately retain two views here. Su Shi once said to me: 'Monks are those to whom the Buddha's teachings are entrusted, and they cannot be treated like ordinary people.' Or if matters reach the court.
下。則吾徒當以付囑流通爲念。與之闊略可也。又曾逢原作郡時。釋氏。有訟者。閱實其罪必罰無赦。或有勉之者。則曰。佛法委在國王大臣。若不罰一戒百。則惡者滋多。當今之世。欲整齊之。舍我輩其誰乎。余考二公之言。則逢原所得多矣。其有不善者。誠可惡也。豈不念皇恩度牒。不與征役者。人主之惠哉。豈不念。古語有云。一子出家九族生天哉。豈不念。辭親棄俗。當爲何事哉。豈不念。光陰易往。而道業難成哉。豈不念。道眼未明而四恩難報哉。豈不念。行業不修。而濫膺恭敬哉。豈不念。道非我修。而誰修哉。豈不念。正法將墜。而魔法增熾哉。蓋昔無著遇文殊時。已有凡聖同居龍蛇混雜之說。況今去聖逾遠。求其純一也不亦難乎。然念大法所寄。譬猶披沙揀金。裒石攻玉。縱於十斛之沙得粒金。一山之石得寸玉。尚可以為世珍寶也。非特學佛之徒為然。孔子之時。已分君子儒小人儒矣。況茲後世服儒服者。豈皆孔孟顏閔者哉。雖曰學者求為君子。安能保其皆為君子耶。歷觀自古巨盜奸臣強叛猾逆。率多高才博學之士。豈先王聖教之罪歟。豈經史之不善歟。由此喻之。末法像教之僧。敗群不律者。勢所未免也。韓愈曰。佛者夷狄之一法耳。自後漢時。流入中國。上古未曾有也。自皇帝已下。文武已上。
【現代漢語翻譯】 現代漢語譯本：那麼我的同伴們應當以弘揚流通佛法爲念，與那些懈怠的人疏遠也可以。又曾經聽說逢原（人名）做郡守時，對於僧人中有犯法的，查實其罪行必定嚴懲不貸。有人勸阻他，他就說：『佛法要依靠國王大臣來維護，如果不懲罰一個壞人，就會有一百個壞人效仿，那麼作惡的人就會更多。當今這個時代，想要整頓僧團，除了我們這些人還有誰能做到呢？』我考察這兩位官員的言論，覺得逢原的見解更為深刻。那些不守戒律的僧人，確實令人厭惡。難道他們不應該想想皇帝恩賜度牒，讓他們免於徭役的恩惠嗎？難道他們不應該想想古語所說：『一人出家，九族生天』嗎？難道他們不應該想想，辭別父母，拋棄世俗，應當是爲了什麼呢？難道他們不應該想想，光陰容易流逝，而修道卻難以成就嗎？難道他們不應該想想，道眼尚未明瞭，而四重恩情難以報答嗎？難道他們不應該想想，自己德行沒有修好，卻濫受別人的恭敬供養嗎？難道他們不應該想想，道不是我修，那誰來修呢？難道他們不應該想想，正法將要衰落，而邪魔外道日益猖獗嗎？想當初無著（菩薩名）遇見文殊（菩薩名）時，就已經有凡夫聖人同住，龍蛇混雜的說法了，更何況現在距離聖人越來越遠，想要找到純粹的僧人，難道不是更難嗎？然而想到大法所寄託，就好比披沙揀金，從石頭中尋找玉石。即使從十斛沙子中得到一粒金子，從一座山頭的石頭中得到一寸玉石，仍然可以作為世間的珍寶。不僅僅是學佛的人這樣，孔子的時候，就已經區分了君子儒和小人儒。更何況現在穿著儒服的人，難道都是孔子、孟子、顏回、閔子騫那樣的人嗎？雖然說學習的人都想成為君子，但怎麼能保證他們都成為君子呢？縱觀自古以來的大盜、奸臣、強盜、叛賊、狡猾之徒，大多是才華橫溢、學識淵博的人。難道這是先王聖賢教誨的罪過嗎？難道是經書史書寫得不好嗎？由此來比喻，末法時代的僧人，那些破壞僧團、不守戒律的人，也是勢所難免的。韓愈說：『佛是夷狄的一種法術罷了，從後漢時傳入中國，上古時代是沒有的。從皇帝以下，文武百官以上，' English version: Then my companions should focus on propagating and circulating the Dharma, and it is permissible to distance themselves from those who are lax. Furthermore, I once heard that when Fengyuan (personal name) was a prefect, he would severely punish monks who violated the law after verifying their crimes. When someone tried to dissuade him, he would say, 'The Buddha's Dharma relies on kings and ministers to uphold it. If we do not punish one bad person, a hundred will imitate them, and the evildoers will multiply. In this age, who else but us can rectify the Sangha?' Examining the words of these two officials, I find Fengyuan's views to be more profound. Those monks who do not uphold the precepts are indeed detestable. Shouldn't they consider the emperor's grace in granting ordination certificates, exempting them from corvée labor? Shouldn't they consider the ancient saying, 'One son leaving home to become a monk, nine generations are born in heaven'? Shouldn't they consider what they should be doing when they leave their parents and abandon worldly life? Shouldn't they consider that time passes easily, while cultivating the Way is difficult? Shouldn't they consider that their Dharma eyes are not yet clear, and the four kinds of kindness are difficult to repay? Shouldn't they consider that they have not cultivated their conduct, yet they receive the respect and offerings of others? Shouldn't they consider that if I don't cultivate the Way, who will? Shouldn't they consider that the True Dharma is about to decline, while demonic teachings are increasing?' In the past, when Asanga (Bodhisattva's name) met Manjushri (Bodhisattva's name), there was already the saying that ordinary people and sages lived together, and dragons and snakes were mixed. How much more difficult is it to find pure monks now that we are further away from the sages? However, thinking of the great Dharma that is entrusted to us, it is like sifting gold from sand, or seeking jade from stone. Even if we obtain a grain of gold from ten bushels of sand, or an inch of jade from a mountain of stone, it can still be considered a precious treasure in the world. This is not only true for those who study Buddhism. In the time of Confucius, there was already a distinction between the superior man scholar and the petty man scholar. How much more so now, when those who wear Confucian robes, are they all like Confucius, Mencius, Yan Hui, and Min Ziqian? Although those who study seek to become superior men, how can we guarantee that they will all become superior men? Throughout history, great thieves, treacherous ministers, powerful rebels, and cunning villains have mostly been highly talented and learned individuals. Is this the fault of the teachings of the former sage kings? Is it that the classics and histories are not well written? By analogy, it is inevitable that there will be monks in the Dharma-ending age who destroy the Sangha and do not uphold the precepts. Han Yu said, 'Buddhism is just one of the practices of the barbarians. It entered China from the Later Han Dynasty, and it did not exist in ancient times. From the emperor down to the civil and military officials,'
【English Translation】 So, my fellow practitioners should focus on propagating and circulating the Dharma, and it is permissible to distance themselves from those who are lax. Furthermore, I once heard that when Fengyuan (personal name) was a prefect, he would severely punish monks who violated the law after verifying their crimes. When someone tried to dissuade him, he would say, 'The Buddha's Dharma relies on kings and ministers to uphold it. If we do not punish one bad person, a hundred will imitate them, and the evildoers will multiply. In this age, who else but us can rectify the Sangha?' Examining the words of these two officials, I find Fengyuan's views to be more profound. Those monks who do not uphold the precepts are indeed detestable. Shouldn't they consider the emperor's grace in granting ordination certificates, exempting them from corvée labor? Shouldn't they consider the ancient saying, 'One son leaving home to become a monk, nine generations are born in heaven'? Shouldn't they consider what they should be doing when they leave their parents and abandon worldly life? Shouldn't they consider that time passes easily, while cultivating the Way is difficult? Shouldn't they consider that their Dharma eyes are not yet clear, and the four kinds of kindness are difficult to repay? Shouldn't they consider that they have not cultivated their conduct, yet they receive the respect and offerings of others? Shouldn't they consider that if I don't cultivate the Way, who will? Shouldn't they consider that the True Dharma is about to decline, while demonic teachings are increasing?' In the past, when Asanga (Bodhisattva's name) met Manjushri (Bodhisattva's name), there was already the saying that ordinary people and sages lived together, and dragons and snakes were mixed. How much more difficult is it to find pure monks now that we are further away from the sages? However, thinking of the great Dharma that is entrusted to us, it is like sifting gold from sand, or seeking jade from stone. Even if we obtain a grain of gold from ten bushels of sand, or an inch of jade from a mountain of stone, it can still be considered a precious treasure in the world. This is not only true for those who study Buddhism. In the time of Confucius, there was already a distinction between the superior man scholar and the petty man scholar. How much more so now, when those who wear Confucian robes, are they all like Confucius, Mencius, Yan Hui, and Min Ziqian? Although those who study seek to become superior men, how can we guarantee that they will all become superior men? Throughout history, great thieves, treacherous ministers, powerful rebels, and cunning villains have mostly been highly talented and learned individuals. Is this the fault of the teachings of the former sage kings? Is it that the classics and histories are not well written? By analogy, it is inevitable that there will be monks in the Dharma-ending age who destroy the Sangha and do not uphold the precepts. Han Yu said, 'Buddhism is just one of the practices of the barbarians. It entered China from the Later Han Dynasty, and it did not exist in ancient times. From the emperor down to the civil and military officials,'
舉皆不下百歲。後世事佛漸謹。年代尤促。陋哉愈之自欺也。愈豈不聞孟子曰舜生於諸馮。遷於負夏。卒于鳴條。東夷之人也。文王生於岐周。卒於畢郢。西夷之人也。舜與文王皆聖人也。為法于天下後世。安可夷其人廢其法乎。況佛以凈飯國王。為南贍部洲之中而非夷也。若以上古未嘗有而不可行。則蚩尤瞽䏂。生於上古。周公仲尼。生於後世。豈可舍衰周之聖賢。而取上古之兇頑哉。而又上古野處穴居。茹毛飲血。而上棟下宇。鉆燧改火之法。起於後世者。皆不足用也。若謂上古壽考。而後世事佛漸謹。而年代尤促者。竊鈴掩耳之論也。愈豈不知外丙二年仲壬四年之事乎。豈不知孔鯉顏淵冉伯牛之夭乎。又書無逸曰。自時厥後。亦罔或克壽。或十年或七八年。或五六年或三四年。彼時此方未聞佛法之名。自漢明佛法至此之後。二祖大師百單七歲。安國師百二十八歲。趙州和尚。七百二十甲子。豈佛法之咎也。又曰如彼言可憑則臣家族合至灰滅。此亦自蔽之甚也。佛者大慈大悲大喜大舍自他無間。冤親等觀。如提婆達多。種種侵害於佛。而終憐之。受記作佛。而後世若求喜怒禍福以為靈。則是邀祭祀之小小鬼神矣。安得謂之大慈悲之父乎。世間度量之人。尚能遇物有容。犯而不校。況心包太虛。量廓沙界之聖人哉。
【現代漢語翻譯】 現代漢語譯本： 都說那些人的壽命都超過百歲。後世信奉佛教越來越虔誠，但壽命卻更加短促。韓愈這種自欺欺人的說法真是太淺薄了。韓愈難道沒聽說過孟子說舜生於諸馮（地名），遷居到負夏（地名），死於鳴條（地名），是東夷之人。周文王生於岐周（地名），死於畢郢（地名），是西夷之人。舜和文王都是聖人，他們的法則可以作為天下後世的準則，怎麼能因為他們是夷人就廢棄他們的法則呢？更何況佛以凈飯國王（Śuddhodana，釋迦牟尼佛的父親）為尊，位於南贍部洲（Jambudvīpa，我們所居住的大陸）的中心，而不是夷人。如果因為上古時代沒有的東西就不能實行，那麼蚩尤（Chīyóu，中國神話人物）和瞽叟（Gǔsǒu，舜的父親）都生於上古時代，周公（Duke of Zhou）和仲尼（Zhòngní，孔子的字）生於後世，難道要捨棄衰敗的周朝的聖賢，而選取上古時代的兇頑之人嗎？而且上古時代的人住在野外或洞穴里，吃生的東西，喝動物的血，而建造房屋、鉆木取火的方法，都是起源於後世的，難道這些都不值得采用嗎？如果說上古時代的人壽命長，而後世信奉佛教越來越虔誠，壽命反而更加短促，這就像是掩耳盜鈴的說法。韓愈難道不知道外丙二年（Wàibǐng，商朝君主）和仲壬四年（Zhòngrén，商朝君主）的事情嗎？難道不知道孔鯉（Kǒnglǐ，孔子的兒子）、顏淵（Yānyuān，孔子的弟子）和冉伯牛（Rǎnbóniú，孔子的弟子）的早逝嗎？《尚書·無逸》中說：『從那時以後，也沒有誰能夠長壽，有的活十年，有的活七八年，有的活五六年，有的活三四年。』那時這個地方還沒有聽說過佛法的名字。自從漢明帝（Emperor Ming of Han）時佛法傳入中國之後，二祖大師（Second Patriarch）活了一百零七歲，安國師（Ān Guó Shī，僧人）活了一百二十八歲，趙州和尚（Zhàozhōu Héshàng，禪宗大師）活了一百二十甲子（一甲子為六十年）。難道這是佛法的過錯嗎？又說如果他的話可以相信，那麼他的家族就應該全部滅亡。這也是非常自欺欺人的說法。佛是大慈大悲、大喜大舍，對自他和他人沒有分別，對冤家和親人都平等看待。就像提婆達多（Devadatta，佛陀的堂兄弟），多次加害於佛，但佛最終還是憐憫他，並授記他將來成佛。而後世如果求喜怒禍福，把佛當作靈驗的神，那就像是祈求祭祀的小小鬼神了。怎麼能稱他為大慈悲的父親呢？世間心胸狹窄的人，尚且能夠容納事物，不計較別人的冒犯，更何況是心包太虛、量廓沙界的聖人呢？
【English Translation】 English version: They all say that those people lived over a hundred years. Later generations became increasingly devout in their belief in Buddhism, but their lifespans became even shorter. Han Yu's self-deceiving statement is truly shallow. Has Han Yu not heard Mencius say that Shun was born in Zhufeng (place name), moved to Fuxia (place name), and died in Mingtiao (place name), and was a person of the Eastern Yi. King Wen of Zhou was born in Qizhou (place name), died in Biying (place name), and was a person of the Western Yi. Shun and King Wen were both sages, and their laws can be used as the criteria for the world and later generations. How can their laws be abandoned because they are Yi people? Moreover, the Buddha honors King Suddhodana (Śuddhodana, father of Shakyamuni Buddha), who is located in the center of Jambudvipa (Jambudvīpa, the continent we live on), and is not an Yi person. If something that did not exist in ancient times cannot be practiced, then Chiyou (Chīyóu, a figure in Chinese mythology) and Gousou (Gǔsǒu, Shun's father) were both born in ancient times, and the Duke of Zhou (Duke of Zhou) and Zhongni (Zhòngní, Confucius's courtesy name) were born in later generations. Should we abandon the sages of the declining Zhou Dynasty and choose the fierce and stubborn people of ancient times? Moreover, people in ancient times lived in the wild or in caves, eating raw food and drinking animal blood, while the methods of building houses and drilling wood to make fire all originated in later generations. Are these not worth adopting? If it is said that people in ancient times lived long lives, while later generations became increasingly devout in their belief in Buddhism, but their lifespans became shorter, this is like the saying of 'stealing a bell with one's ears covered'. Does Han Yu not know about the events of the second year of Waibing (Wàibǐng, a Shang Dynasty ruler) and the fourth year of Zhongren (Zhòngrén, a Shang Dynasty ruler)? Does he not know about the early deaths of Kongli (Kǒnglǐ, Confucius's son), Yanyuan (Yānyuān, Confucius's disciple), and Ranboniu (Rǎnbóniú, Confucius's disciple)? The Book of Documents, 'Wu Yi', says: 'From that time onwards, no one has been able to live long, some living for ten years, some for seven or eight years, some for five or six years, and some for three or four years.' At that time, this place had not heard the name of the Buddha's teachings. Since the Buddha's teachings were introduced to China during the reign of Emperor Ming of Han (Emperor Ming of Han), the Second Patriarch (Second Patriarch) lived to be one hundred and seven years old, Master Anguo (Ān Guó Shī, a monk) lived to be one hundred and twenty-eight years old, and Zen Master Zhaozhou (Zhàozhōu Héshàng, a Zen master) lived for one hundred and twenty Jiazi (one Jiazi is sixty years). Is this the fault of the Buddha's teachings? It also says that if his words can be believed, then his family should all be destroyed. This is also a very self-deceiving statement. The Buddha is great compassion, great pity, great joy, and great equanimity, without distinction between self and others, and treats enemies and relatives equally. Like Devadatta (Devadatta, Buddha's cousin), who harmed the Buddha many times, but the Buddha ultimately pitied him and predicted that he would become a Buddha in the future. If later generations seek joy, anger, fortune, and misfortune, and regard the Buddha as an efficacious god, then it is like praying to and worshiping small ghosts and gods. How can he be called the father of great compassion? Even worldly people with narrow minds can accommodate things and not hold grudges against others' offenses, let alone a sage whose heart encompasses the vastness of the universe and whose measure encompasses the realms of the sands?
信與不信。何加損焉。佛者如大醫王。善施法藥。有疾者信而服之。其疾必瘳。其不信者。蓋自棄耳。豈醫王之咎哉。夏蟲不可語冰霜。井蛙不可語東海。吾于韓愈見之矣。若謂事佛促壽。則毀佛者。合當永壽。後世之人。排佛者故多矣。士庶不足道也。如唐武宗會昌五年八月下旬廢教。至六年三月初。才及半年而崩者。此又何也。如唐李白杜甫盧同李翱之輩。韓愈亦自知其不及矣。然諸子亦未嘗排佛。亦不失高名也。眾人之情。莫不好同而惡異。是此而非彼。且世之所悅者。紛華適意之事。釋之所習者。簡靜息心之法。此其所以相違於世也。諸有智者。當察其理之所勝道之所在。又安可不原彼此之是非乎。林下之人。食息禪燕。所守規模。皆佛祖法式。古今依而行之。舉皆證聖成道。每見譏於世者。不合俗流故也。佛之為法。甚公而至廣。又豈止緇衣祝髮者得私為哉。故唐相裴公美序華嚴法界觀云。世尊初成正覺。嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著。而不證得。於是稱法界性。說華嚴經。佛之隨機接引故多開遮權變。不可執一求也。歐陽永叔曰。無佛之世詩書雅頌之聲。其民蒙福如此。永叔好同惡異之心。是則是矣。然不能通方遠慮。何其隘哉。若必以結繩之政。施之於今可乎。殊不知天下之
【現代漢語翻譯】 現代漢語譯本 信與不信，對其增減什麼呢？佛就像偉大的醫王，善於施予法藥。有疾病的人相信並服用它，他的疾病必定痊癒。那些不相信的人，是自己拋棄了自己罷了，難道是醫王的過錯嗎？夏天的蟲子不可以和它談論冰霜，井底的青蛙不可以和它談論東海。我從韓愈身上看到了這一點。如果說信佛會減短壽命，那麼詆譭佛的人，就應該永遠長壽。後世的人，排斥佛的人本來就很多了，普通百姓不值得一提。比如唐武宗在會昌五年八月下旬廢除佛教，到六年三月初，才過了半年就駕崩了，這又是為什麼呢？像唐朝的李白、杜甫、盧仝、李翱這些人，韓愈自己也知道比不上他們。然而這些人也未曾排斥佛，也沒有失去他們的美名。眾人的常情，莫不是喜好相同而厭惡不同，認為這個是對的而那個是錯的。況且世人所喜悅的，是繁華享樂的事情，而佛教徒所修習的，是簡樸清靜使內心平靜的方法，這就是他們與世俗相違背的原因。那些有智慧的人，應當考察其中的道理哪個更勝一籌，道義在哪裡，又怎麼可以不探究彼此的是非呢？山林中的人，吃住都在禪修，所遵循的規範，都是佛祖的法式，古往今來依照這些修行，都證得了聖果成就了道業。常常被世人譏笑，是因為不合乎世俗的潮流啊。佛的法門，非常公正而極其廣大，又豈止是出家的僧人才能私自擁有呢？所以唐朝宰相裴休在《華嚴法界觀》的序言中說：『世尊最初成就正覺的時候，感嘆道：『奇妙啊，一切眾生，都具有如來的智慧德相，只是因為妄想執著，而不能證得。』於是宣講法界之性，說了《華嚴經》。』佛陀隨機應變地接引眾生，所以常常開示權巧方便，不可執著於一種方法。歐陽修說：『沒有佛的時代，詩書雅頌的聲音，那裡的百姓蒙受的福報就是這樣。』歐陽修喜好相同厭惡不同的心思，這樣說是可以的。然而不能通達事理，深謀遠慮，多麼狹隘啊。如果一定要用結繩記事的政治，來施用於今天可以嗎？殊不知天下的
【English Translation】 English version What is added or subtracted by believing or not believing? The Buddha is like a great physician king, skilled in administering Dharma medicine. Those who are ill believe and take it, and their illness will surely be cured. Those who do not believe, simply abandon themselves; how can it be the fault of the physician king? Summer insects cannot be spoken to of ice and frost, well frogs cannot be spoken to of the Eastern Sea. I see this in Han Yu. If it is said that believing in the Buddha shortens life, then those who slander the Buddha should live forever. People of later generations who reject the Buddha are originally many; ordinary people are not worth mentioning. For example, Emperor Wuzong of Tang abolished Buddhism in the late eighth month of the fifth year of Huichang, and by the early third month of the sixth year, he had only lasted half a year before he died. What is the reason for this? People like Li Bai, Du Fu, Lu Tong, and Li Ao of the Tang Dynasty, Han Yu himself knew he could not compare to them. However, these people never rejected the Buddha, nor did they lose their high reputation. The common sentiment of people is to like the same and dislike the different, to consider this right and that wrong. Moreover, what the world delights in are things of splendor and pleasure, while what the followers of Shakya practice are methods of simplicity, tranquility, and calming the mind. This is why they are contrary to the world. Those who have wisdom should examine which of the principles is superior, where the Dao (path) lies, and how can they not investigate the rights and wrongs of each? People in the forests, eating, resting, and practicing Chan (Zen) meditation, all follow the models and rules of the Buddhas and patriarchs. Those who follow these practices throughout history have all attained sainthood and accomplished the Dao. They are often ridiculed by the world because they do not conform to worldly trends. The Buddha's Dharma is extremely fair and vast; how can it be that only those in black robes and with shaved heads can privately possess it? Therefore, Tang Dynasty Chancellor Pei Xiu said in his preface to the 'Hua Yan Dharma Realm Contemplation': 'When the World Honored One first attained perfect enlightenment, he exclaimed: 'Wonderful, all sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but because of delusional thoughts and attachments, they do not attain it.' Therefore, he proclaimed the nature of the Dharma Realm and spoke the Hua Yan Sutra.' The Buddha's skillful means of guiding beings are many, so he often opens up expedient methods; one should not cling to one method. Ouyang Xiu said: 'In an age without the Buddha, the sounds of poetry, books, odes, and praises, the people there receive blessings in this way.' Ouyang Xiu's mind of liking the same and disliking the different is acceptable. However, he cannot understand principles and plan far ahead; how narrow-minded he is! If one must use the politics of knotted cords to apply it to today, is that possible? It is not known that the world's
理。物希則貴。若使世人舉皆為儒。則孰不期榮。孰不謀祿。期謀者眾。則爭競起。爭競起。則妒忌生。妒忌生。則褒貶勝。褒貶勝。則仇怨作。仇怨作。則擠陷多。擠陷多。則不肖之心。無所不至矣。不肖之心。無所不至。則為儒亦不足為貴矣。非特儒者為不足貴也。士風如此。則求天下之治也亦難矣。佛以其法。付囑國王大臣。不敢自專也。欲使其後世之徒。無威勢以自尊。隆道德以為尊。無爵祿以自活。依教法以求活。乞食于眾者。使其折伏憍慢。下心於一切眾生。又維摩經。佛令迦葉前往問疾。迦葉憶念。昔于貧里。而行乞食時。維摩詰來謂我言。唯大迦葉。有慈悲心。而不能普。舍豪富從貧乞也。肇法師注云。迦葉以貧人昔不植福故生貧里。若今不積善。后復彌甚。慜其長苦故。多就乞食。又曰。見來求者。為善師想。什法師注云。本無施意。因彼來求。發我施心。則為我師。故為善師想也。不畜妻子者。使其事簡累輕。道業易成也。易其形服者。使其遠離塵垢。而時以自警也。惜乎竊食其門者。志願衰劣。不能企及古人。良可嘆也。且導民善世莫盛乎教。窮理盡性。莫極乎道。彼依教行道。求至乎涅槃者。以此報恩德。以此資君親。不亦至乎。故後世聖君。為之建寺宇置田園。不忘付囑使其安心行道。隨
【現代漢語翻譯】 現代漢語譯本 理。事物稀少就顯得珍貴。如果讓世上的人都去做儒生，那麼誰不期望榮耀，誰不謀求俸祿呢？期望和謀求的人多了，那麼爭鬥就會產生。爭鬥產生了，那麼嫉妒就會滋生。嫉妒滋生了，那麼褒獎和貶低就會盛行。褒獎和貶低盛行了，那麼仇恨和怨恨就會產生。仇恨和怨恨產生了，那麼排擠和陷害就會增多。排擠和陷害增多了，那麼邪惡的心，就沒有什麼做不出來的了。邪惡的心，沒有什麼做不出來的，那麼做儒生也就不值得看重了。不只是儒生不值得看重，社會風氣如果這樣，那麼想治理好天下也就難了。 佛將他的佛法，囑託給國王大臣，不敢自己專斷。是想讓後世的弟子，不以權勢來抬高自己，而是以高尚的道德來受人尊敬；不靠官位俸祿來養活自己，而是依靠佛法來求生存。向眾人乞食，是爲了讓他們折服驕慢之心，對一切眾生謙卑。還有《維摩詰經》中，佛讓迦葉去問候病人，迦葉回憶起，過去在貧民窟里乞食時，維摩詰對他說：『只有大迦葉，有慈悲心，但不能普及，捨棄富人而向窮人乞討。』肇法師註解說，迦葉認為窮人過去沒有種福所以生在貧困的地方，如果現在不積累善行，以後會更加困苦，憐憫他們長久受苦，所以多去乞食。又說，見到來求佈施的人，要把他們當成善知識。鳩摩羅什法師註解說，本來沒有佈施的意願，因為他們來求佈施，才引發我的佈施之心，所以他們是我的老師，因此要把他們當成善知識。不蓄養妻子，是爲了讓他們事情簡單，牽累減少，道業容易成就。改變他們的服裝，是爲了讓他們遠離塵世的污垢，時時以此來警醒自己。可惜那些混在僧人隊伍里的人，志願衰退，不能趕上古人，實在令人嘆息。而且引導百姓向善，教化世人，沒有比得上佛教的；窮究事理，探求本性，沒有比得上道學的。他們依靠佛教修行，求得涅槃，用此來報答恩德，用此來資助君王和父母，不也是最周到的嗎？所以後世的聖明君主，為他們建造寺廟，購置田地，不忘記佛的囑託，讓他們安心修行，跟隨...
【English Translation】 English version Reason. Things are rare, then they are precious. If everyone in the world were to become Confucian scholars, who wouldn't aspire to glory, who wouldn't seek wealth? If there are many who aspire and seek, then competition will arise. If competition arises, then jealousy will breed. If jealousy breeds, then praise and criticism will prevail. If praise and criticism prevail, then hatred and resentment will arise. If hatred and resentment arise, then exclusion and slander will increase. If exclusion and slander increase, then evil intentions will know no bounds. If evil intentions know no bounds, then being a Confucian scholar will no longer be valued. It's not just that Confucian scholars will no longer be valued; if the social atmosphere is like this, then it will be difficult to govern the world well. The Buddha entrusted his Dharma to kings and ministers, not daring to be autocratic. He wanted his later disciples not to elevate themselves with power and influence, but to be respected for their noble morality; not to support themselves with official positions and salaries, but to rely on the Dharma for survival. Begging for food from the masses is to subdue their arrogance and be humble to all sentient beings. Also, in the 'Vimalakirti Sutra', the Buddha asked Kashyapa (one of the principal disciples of Gautama Buddha) to inquire after the sick. Kashyapa recalled that when he was begging for food in a poor neighborhood, Vimalakirti (a lay Buddhist adept) said to him: 'Only Mahakashyapa (another name for Kashyapa) has compassion, but it is not universal, abandoning the rich and begging from the poor.' Dharma Master Zhao (a famous Buddhist scholar) commented that Kashyapa believed that the poor did not plant blessings in the past, so they were born in poverty. If they do not accumulate good deeds now, they will suffer even more in the future. He pities their prolonged suffering, so he begs for food more often. It also says that when you see someone coming to ask for alms, you should regard them as a good teacher. Dharma Master Kumarajiva (a Kuchean Buddhist monk, scholar, and translator) commented that originally there was no intention to give alms, but because they came to ask for alms, it aroused my intention to give alms, so they are my teachers, therefore I should regard them as good teachers. Not having wives and children is to make things simple, reduce burdens, and make it easier to achieve spiritual progress. Changing their clothing is to keep them away from the defilements of the world and to remind themselves from time to time. It is a pity that those who sneak into the ranks of monks have declining aspirations and cannot catch up with the ancients, which is truly lamentable. Moreover, there is nothing better than Buddhism to guide the people to goodness and educate the world; there is nothing better than Taoism to investigate principles and explore nature. They rely on Buddhism to practice and seek Nirvana (a state of perfect peace and happiness), using this to repay kindness and virtue, and using this to support the king and parents, isn't that the most thoughtful thing to do? Therefore, the enlightened monarchs of later generations built temples and purchased fields for them, not forgetting the Buddha's entrustment, so that they could practice in peace and follow...
方設化。名出四民之外。身處六和之中。其戒凈。則福廕人天。其心真。則道同佛祖。原其所自之恩。皆吾君之賜也。茍能以禪律精修。于天地無愧。表率一切眾生。小則遷善遠罪。大則悟心證聖。上助無為之化。密資難報之恩。則不謬為如來弟子矣。茍違佛祖之戒。濫膺素餐。罪豈無歸乎。上世雖有三武之君。以徇邪惡下臣之請。銳意剪除。既廢之後隨而愈興。猶霜風之肅物也。亦暫時矣。如冬後有春之譬。欲盡殲草木者。能使冬后無春則可矣。茍知冬後有春。則何苦自當其惡而彰彼為善也。於己何益哉。余嘗觀察其徒中間。有辭榮舍富者。俊爽聰明者。彼亦不知富貴可樂。春色可喜。肥鮮之甘。車服之美。而甘心於幽深闃寂之處。藜羹韋布。僅免飢寒。縱未能大達其道。是必漸有所自得者歟。議者深嫉其徒不耕而食。亦人知其一。而莫知其他也。豈不詳觀通都大邑。不耕而食者。十居七八。以至山林江海之上。草竊奸宄。市廛邸店之下。娼優廝役。僻源邪徑之間。欺公負販。神祠廟宇之中。師童巫祀者皆然也。何獨至於守護心城者。而厭之哉。今戶籍之民。自犁鋤者。其亦幾何。釋氏有刀耕火種者。栽植林木者。灌溉蔬果者。服田力穡者矣。豈獨今也。如古之地藏禪師。每自耕田。嘗有語云。諸方說禪浩浩地。爭
【現代漢語翻譯】 現代漢語譯本： 設立教化場所，僧人的名字超越了士、農、工、商這四種社會階層。他們的身心安處於六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）之中。如果他們持戒清凈，就能為世人帶來福報；如果他們的內心真誠，就能在修行道路上與佛祖相合。追溯他們所獲得的恩惠，都來自於君王的恩賜。如果他們能夠精進地修習禪定和戒律，做到對天地無愧，成為所有眾生的表率，那麼小的方面可以引導人們改過遷善、遠離罪惡，大的方面可以使人覺悟本心、證得聖果，上可以輔助君王無為而治的教化，暗中報答難以回報的恩情，這樣才不愧為如來的弟子。如果違背佛祖的戒律，無功受祿，那麼罪過難道沒有歸宿嗎？
過去雖然有三武（北魏太武帝、北周武帝、唐武宗）這些君王，聽信邪惡下臣的請求，決心剷除佛教，但佛教在被廢除之後反而更加興盛，就像寒霜肅殺萬物一樣，也只是暫時的。如同冬天過後必有春天一樣，想要完全消滅草木的人，除非能讓冬天過後沒有春天。如果知道冬天過後必有春天，那麼又何苦自己承擔惡名，而彰顯別人為善呢？這對自己有什麼好處呢？
我曾經觀察過僧人，其中有捨棄榮華富貴的人，有聰明俊朗的人。他們並非不知道富貴可以享樂，春色可以欣賞，美味佳餚可以品嚐，華麗車服可以穿著，卻甘心居住在幽深寂靜的地方，吃粗糧，穿布衣，僅僅爲了免於飢寒。即使他們未能完全通達佛道，也必定是逐漸有所領悟的。議論者深深嫉恨僧人不耕而食，人們只知道這一點，卻不知道其他方面。難道不仔細看看那些繁華的都市，不耕而食的人，十戶人家就有七八戶是這樣。以至於山林江海之上，有盜賊奸邪；市井店舖之下，有娼妓優伶僕役；偏僻邪路之間，有欺騙官府、揹負貨物的商人；神祠廟宇之中，有師童巫師祭祀。這些人都是不耕而食的。為什麼唯獨對於守護心城（指僧人）的人，就如此厭惡呢？現在有戶籍的百姓，親自耕田種地的，又能有多少呢？佛教中也有刀耕火種的人，栽植樹木的人，灌溉蔬菜瓜果的人，從事農業生產的人。難道只是現在才有嗎？比如古代的地藏禪師，經常親自耕田，曾經說過：『各處都在高談闊論地說禪，爭論不休。』 English version: Establishing places of teaching, the names of monks transcend the four social classes of scholars, farmers, artisans, and merchants. Their bodies and minds are at peace within the Six Harmonies (harmony in body, dwelling together; harmony in speech, without contention; harmony in mind, mutual joy; harmony in precepts, shared practice; harmony in views, shared understanding; harmony in benefits, equal distribution). If they uphold the precepts purely, they can bring blessings to the world; if their hearts are sincere, they can align with the Buddhas and Patriarchs on the path of practice. Tracing back the grace they receive, it all comes from the benevolence of the ruler. If they can diligently cultivate meditation and discipline, be blameless before heaven and earth, and become models for all beings, then in small ways they can guide people to correct their faults and stay away from evil, and in large ways they can enable people to awaken their original minds and attain sainthood. Above, they can assist the ruler's teaching of non-action, and secretly repay the kindness that is difficult to repay. Only then are they not ashamed to be disciples of the Tathagata. If they violate the Buddha's precepts and receive offerings without merit, then will their sins have no destination?
In the past, although there were rulers like the Three Wu (Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang), who listened to the requests of evil ministers and were determined to eradicate Buddhism, Buddhism flourished even more after being abolished, just like the frost that withers all things, it is only temporary. Just as winter is followed by spring, those who want to completely eliminate plants, unless they can make winter have no spring. If you know that winter is followed by spring, then why bother to bear the bad name yourself and highlight others as good? What benefit is there to yourself?
I have observed the monks, among them are those who abandon wealth and honor, and those who are intelligent and handsome. It is not that they do not know that wealth and honor can be enjoyed, spring scenery can be appreciated, delicacies can be tasted, and gorgeous clothes can be worn, but they are willing to live in secluded and quiet places, eating coarse grains and wearing cloth clothes, just to avoid hunger and cold. Even if they have not fully attained the Buddha's path, they must be gradually gaining something. Those who criticize deeply resent the monks for eating without plowing, people only know this, but do not know other aspects. Don't you take a closer look at those prosperous cities, where seven or eight out of ten households eat without plowing. As for the mountains and seas, there are thieves and villains; under the market shops, there are prostitutes, actors, and servants; between remote and evil paths, there are merchants who deceive the government and carry goods; in temples and shrines, there are teachers, children, witches, and priests. All these people eat without plowing. Why are they so disgusted only with those who guard the city of the mind (referring to monks)? Now, among the registered people, how many are personally plowing and farming? In Buddhism, there are also those who slash and burn, those who plant trees, those who irrigate vegetables and fruits, and those who engage in agricultural production. Is it only now? For example, the ancient Zen Master Dizang often cultivated the fields himself, and once said: 'Everywhere is talking about Zen, arguing endlessly.'
【English Translation】 Establishing places of teaching, the names of monks transcend the four social classes of scholars, farmers, artisans, and merchants. Their bodies and minds are at peace within the Six Harmonies (harmony in body, dwelling together; harmony in speech, without contention; harmony in mind, mutual joy; harmony in precepts, shared practice; harmony in views, shared understanding; harmony in benefits, equal distribution). If they uphold the precepts purely, they can bring blessings to the world; if their hearts are sincere, they can align with the Buddhas and Patriarchs on the path of practice. Tracing back the grace they receive, it all comes from the benevolence of the ruler. If they can diligently cultivate meditation and discipline, be blameless before heaven and earth, and become models for all beings, then in small ways they can guide people to correct their faults and stay away from evil, and in large ways they can enable people to awaken their original minds and attain sainthood. Above, they can assist the ruler's teaching of non-action, and secretly repay the kindness that is difficult to repay. Only then are they not ashamed to be disciples of the Tathagata. If they violate the Buddha's precepts and receive offerings without merit, then will their sins have no destination? In the past, although there were rulers like the Three Wu (Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang), who listened to the requests of evil ministers and were determined to eradicate Buddhism, Buddhism flourished even more after being abolished, just like the frost that withers all things, it is only temporary. Just as winter is followed by spring, those who want to completely eliminate plants, unless they can make winter have no spring. If you know that winter is followed by spring, then why bother to bear the bad name yourself and highlight others as good? What benefit is there to yourself? I have observed the monks, among them are those who abandon wealth and honor, and those who are intelligent and handsome. It is not that they do not know that wealth and honor can be enjoyed, spring scenery can be appreciated, delicacies can be tasted, and gorgeous clothes can be worn, but they are willing to live in secluded and quiet places, eating coarse grains and wearing cloth clothes, just to avoid hunger and cold. Even if they have not fully attained the Buddha's path, they must be gradually gaining something. Those who criticize deeply resent the monks for eating without plowing, people only know this, but do not know other aspects. Don't you take a closer look at those prosperous cities, where seven or eight out of ten households eat without plowing. As for the mountains and seas, there are thieves and villains; under the market shops, there are prostitutes, actors, and servants; between remote and evil paths, there are merchants who deceive the government and carry goods; in temples and shrines, there are teachers, children, witches, and priests. All these people eat without plowing. Why are they so disgusted only with those who guard the city of the mind (referring to monks)? Now, among the registered people, how many are personally plowing and farming? In Buddhism, there are also those who slash and burn, those who plant trees, those who irrigate vegetables and fruits, and those who engage in agricultural production. Is it only now? For example, the ancient Zen Master Dizang often cultivated the fields himself, and once said: 'Everywhere is talking about Zen, arguing endlessly.'
如我這。里種田博飯吃。百丈惟政禪師。命大眾開田。曰。大眾為老僧開田。老僧為大眾說大法義。大智禪師曰。一日不作。一日不食。溈山問仰山曰。子今夏作得個什麼事。仰山曰。鋤得一片地。種得一畬粟。溈山曰。子可謂不虛過時光。斷際禪師。每集大眾栽松钁茶。洞山聰禪師常手植金。剛嶺松。故今叢林普請之風尚存焉。釋氏雖眾而各止一身一粥一飯。補破遮寒。而其所費亦寡矣。且其既受國恩。紹隆三寶。而欲復使之為農可乎。況其田園隨例常賦之外。復有院額科敷官客往來。種種供給。歲之所出。猶愈于編民之多也。其于公私。何損之有。余嘗疾今官有勸農之虛名。而挾抑農之實患且世之利用。茍有益者。不勸而人自趨矣。今背公營私者。侵漁不已。或奪其時。作不急之務。是抑之也。何勸之有。今遊惰者。十常七八。耕者十止二三。耕者雖少。若使常稔。則菽粟亦如水火矣。近歲或旱或潦。無歲無之。四方之稼。秀而不實者。歲常二三。甚者過半。亦豈為耕者少而糧不足哉。老子曰。我無為而民自富。茍無以致和氣而召豐年。雖多耕而奚以為歲之豐兇繫乎世數。意其天理亦自有準量歟。歲常豐谷愈賤。耕者愈少。此灼然之理。僧者佛祖所自出也。有苦行者。有密行者。各人有三昧。隨分守常德。孜孜于
戒律。唸唸在定慧。能捨人之所難捨。能行人之所不能行。外富貴若浮雲。視色聲如谷響。求道則期大悟而後已。惠物則念眾生而不忘。今厭僧者。其厭佛祖乎。佛以持戒當行孝。不殺。不盜。不淫。不妄。不茹葷酒。以此自利利他。則仁及含靈耳。又豈現世父母哉。蓋念一切眾生。無量劫來。皆曾為己父母宗親故。等之以慈。而舉期解脫。以此為孝。不亦優乎。且聰明不能敵業。富貴豈免輪迴。銅山奚補於餒亡。金穴靡聞于長守。余忝高甲之第。仕至聖朝宰相。其於世俗名利何慊乎哉。拳拳繫念於此者。為其有自得於無窮之樂也。重念人生幻化。不啻浮泡之起滅。于茲五蘊完全之時。而不聞道可不惜哉。若世間更有妙道。可以印吾自肯之心。過真如涅槃者。吾豈不能捨此而趨彼耶。惡貧欲富。畏死欣生。飲食男女。田園貨殖之事。人皆知之。君子不貴也。所貴也者無上妙道也或謂余曰。僧者毀形遁世之人。而子助之何多哉。余曰。余所存誠者。佛祖遺風矣。豈恤乎他哉。子豈不聞。孟子言。人少則慕父母。知好色。則慕少艾。孰謂巾發而娶者。必為孝子賢人。今世俗之間。博弈飲酒。好勇鬥狠。以危父母者。比比皆是也。又安相形。而不論心哉。前輩有作無佛論者。何自蔽之甚也。今夫日月星辰。雷霆風雨。昭昭然
【現代漢語翻譯】 現代漢語譯本 戒律，唸唸不離定慧。能夠捨棄別人難以捨棄的，能夠做到別人難以做到的。把外在的富貴看得像浮雲一樣，把美色和音樂看得像山谷的回聲。追求真理就要達到徹底覺悟才罷休，施恩惠於人就要心懷眾生而不忘記。現在厭惡僧人的人，難道是在厭惡佛祖嗎？佛以持守戒律作為孝道，不殺生、不偷盜、不邪淫、不妄語、不吃葷腥飲酒，用這些來使自己和他人受益，那麼仁愛之心就普及到一切有生命的物類了。又怎麼僅僅侷限於現世的父母呢？因為考慮到一切眾生，在無量劫以來，都曾經是自己的父母親人，所以用同樣的慈悲心對待他們，並且希望他們都能得到解脫。把這個作為孝道，不是更好嗎？況且聰明才智不能戰勝業力，富貴也不能免除輪迴。銅山對於飢餓死亡沒有補益，金礦也沒有聽說過能使人長生不老。我僥倖中了科舉高第，官做到聖朝宰相，對於世俗的名利還有什麼不滿足的呢？我如此誠心誠意地關注佛法，是因為從中獲得了無窮的快樂。再次想到人生虛幻變化，就像水泡的產生和破滅一樣。在這五蘊（色、受、想、行、識）完全存在的時候，如果不聞聽佛法，難道不可惜嗎？如果世間還有更美妙的道理，可以印證我內心所認可的，超過真如涅槃的，我難道不能捨棄這個而追求那個嗎？厭惡貧窮而想富有，害怕死亡而喜歡生存，飲食男女，田地產業買賣的事情，人人都知道，君子不看重這些。所看重的是無上妙道。有人對我說：『僧人是毀壞形體、逃避世俗的人，您為什麼如此幫助他們呢？』我說：『我所真誠維護的，是佛祖遺留下來的風範啊，哪裡顧得上其他呢？』您難道沒有聽過孟子說：『人在年少的時候思慕父母，懂得好色的時候思慕年輕美貌的女子。』誰說剃髮出家而娶妻的人，一定是孝子賢人呢？現在世俗之人，賭博飲酒，逞強好鬥，以此來危害父母的，比比皆是。又怎麼能只看外表，而不論內心呢？前輩有人寫《無佛論》，是多麼嚴重的自我矇蔽啊！現在的日月星辰，雷霆風雨，是如此的明顯。
【English Translation】 English version Precepts. Constantly keep mindfulness in meditation and wisdom. Be able to give up what others find difficult to give up. Be able to do what others find difficult to do. Regard external wealth and honor as floating clouds. View sights and sounds as echoes in a valley. Seek the path and aim for great enlightenment before stopping. Bestow kindness and remember sentient beings without forgetting. Those who now despise monks, are they despising the Buddhas and Patriarchs? The Buddha considers upholding precepts as filial piety. Do not kill. Do not steal. Do not engage in sexual misconduct. Do not lie. Do not abstain from eating meat and drinking alcohol. Use these to benefit oneself and others, then benevolence will extend to all living beings. How can it be limited to present-day parents? Because considering all sentient beings, in countless kalpas, they have all been one's parents and relatives, therefore treat them with equal compassion, and hope that they can all be liberated. Taking this as filial piety, isn't it superior? Moreover, intelligence cannot defeat karma, and wealth cannot avoid reincarnation. Copper mountains cannot compensate for starvation and death, and gold mines have never been heard of to grant longevity. I was fortunate enough to achieve high rank in the imperial examination and served as prime minister in the holy dynasty. What more could I desire in terms of worldly fame and fortune? The reason I am so sincerely focused on this is because I have found infinite joy in it. I reflect again on the illusory nature of life, no different from the arising and ceasing of floating bubbles. At this time when the five skandhas (form, feeling, perception, mental formations, and consciousness) are complete, if one does not hear the Dharma, is it not a pity? If there is a more wonderful path in the world that can confirm what my heart approves of, surpassing True Thusness Nirvana, wouldn't I abandon this and pursue that? Disliking poverty and desiring wealth, fearing death and rejoicing in life, food, drink, men and women, fields, gardens, and the business of accumulating wealth, everyone knows these things, but the noble person does not value them. What is valued is the unsurpassed wonderful path. Someone said to me, 'Monks are those who destroy their form and escape the world, why do you help them so much?' I said, 'What I sincerely uphold is the legacy of the Buddhas and Patriarchs, how can I care about other things?' Have you not heard Mencius say, 'When people are young, they admire their parents, and when they understand lust, they admire young and beautiful women.' Who says that those who shave their heads and become monks and then take wives must be filial sons and virtuous people? In the world today, gambling, drinking, being brave and fighting fiercely, and endangering their parents, are everywhere. How can one only look at appearances and not consider the heart? Previous generations have written 'On the Absence of the Buddha', how deeply self-deceived they are! The sun, moon, stars, thunder, and rain are so obvious.
在人耳目。豈無主張者乎。名山大川。神祇廟貌。可謂無乎。世間邪精魍魎小小鬼神。猶尚恪然信其是有。何獨至於佛而疑之。曠大劫來。修難行苦行。成等正覺。為聖中至聖。人天法王。明極法身。充滿沙界。而謂之無可乎哉。大集經云商主天子問。佛在世之日。有所供養。世尊是受者。而施者獲福。世尊滅后。供養形像。誰為受者。佛言。諸佛如來法身也。若在世若滅后。所有供養。其福無異。華嚴亦云。佛以法為身。清凈如虛空。雖然諸佛而名其道。蓋善權方便接引之門耳。若必謂之無。則落空見外道斷見外道。自昧自棄。可悲也矣。如雲門大師云。我當時若見一棒打殺。與狗子吃者。此大乘先覺之人。解粘去縛。遣疑破執而已。豈初學者。可躐等哉。此可與智者道。不可與愚者語。其教之興也。恢弘之。則有具神通之聖人。信向之。則有大根器之賢哲。以至天地鬼神之靈。無不景慕。豈徒然哉。大抵所尚。必從其類。擬之必從其倫。般若正知。菩提真見。豈凡庸之人所能睥睨哉。故同安察云。三賢尚未明斯旨。十聖那能達此宗。緣覺辟支四果聲聞。尚不與其列。況其下者乎。在聖則為大乘菩薩。在天則為帝釋梵王。在人則為帝王公侯。上根大器。功成名遂者。在僧俗中。亦必宿有靈骨。負逸群超世之量者。方
【現代漢語翻譯】 現代漢語譯本： 就在人們的耳目之中，難道沒有主張佛存在的人嗎？名山大川，神祇廟宇，難道可以認為沒有嗎？世間那些邪惡的精怪、魍魎以及小小鬼神，人們尚且恭敬地相信它們存在，為何唯獨對於佛陀就懷疑呢？佛陀經歷了曠日持久的劫數，修行了難以實行的苦行，才成就了等正覺，是聖人中的至聖，人天之中的法王，明澈到了極點的法身，充滿了整個沙界，怎麼能說他不存在呢？ 《大集經》中記載，商主天子問道：『佛在世的時候，有所供養，世尊是接受者，而施捨者獲得福報。世尊滅度之後，供養佛的形像，誰是接受者呢？』佛回答說：『諸佛如來的法身啊。無論是在世還是滅度之後，所有的供養，其福報沒有差別。』《華嚴經》也說：『佛以法為身，清凈如虛空。』雖然諸佛只是假借名號來闡述其道，但這只是善巧方便接引眾生的門徑罷了。如果一定要說佛不存在，那就落入了空見外道和斷見外道，自己矇蔽自己，自己拋棄自己，真是可悲啊！ 正如雲門大師所說：『我當時如果見到，一棒子打死，餵狗吃掉。』這是大乘先覺之人，解開束縛，去除疑惑，破除執著罷了。難道是初學者可以越級效仿的嗎？這話只能和有智慧的人說，不能和愚笨的人講。佛法的興盛，是因為有具備神通的聖人來弘揚它；人們信仰佛法，是因為有大根器的賢哲來歸向它。以至於天地鬼神之靈，沒有不景仰羨慕的，難道是徒然的嗎？ 大抵人們所尊崇的，必定是同類；人們所比擬的，必定是同倫。般若的正知，菩提的真見，難道是凡庸之人所能輕視的嗎？所以同安察禪師說：『三賢菩薩尚未能明白這個宗旨，十聖菩薩又怎麼能通達這個宗門呢？』緣覺、辟支佛、四果聲聞，尚且不能與他們同列，更何況是比他們更低的人呢？佛在聖人中就是大乘菩薩，在天人中就是帝釋梵王，在人中就是帝王公侯。那些上根大器、功成名就的人，即使在僧俗之中，也必定是宿世具有靈骨，具有超越世俗的才能的人，才能做到。
【English Translation】 English version: Right before people's eyes and ears, is there really no one who advocates for the existence of the Buddha? The famous mountains and great rivers, the shrines and temples of the deities, can they be considered as nothing? Even worldly evil spirits, goblins, and minor ghosts are still respectfully believed to exist. Why is it only towards the Buddha that people are skeptical? The Buddha, having endured countless eons, practiced difficult austerities, and attained perfect enlightenment, is the most supreme among the saints, the Dharma King of humans and gods, whose Dharma body is infinitely clear and fills the entire universe. How can one say that he does not exist? The Mahasamghata Sutra records that the Merchant Chief Deva asked: 'When the Buddha was alive, offerings were made, and the World-Honored One was the recipient, while the donors received blessings. After the World-Honored One's passing, when offerings are made to the Buddha's image, who is the recipient?' The Buddha replied: 'The Dharma body of all Buddhas. Whether in life or after passing, all offerings have the same merit.' The Avatamsaka Sutra also says: 'The Buddha takes Dharma as his body, pure like the void.' Although the Buddhas merely use names to expound their path, these are just skillful means to guide sentient beings. If one insists that the Buddha does not exist, then one falls into the nihilistic and annihilationist views of external paths, blinding and abandoning oneself. How lamentable! As Zen Master Yunmen said: 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs.' This is the action of a great enlightened being of the Mahayana, untying bonds, removing doubts, and breaking attachments. Is this something that beginners can emulate? These words can only be spoken to the wise, not to the foolish. The flourishing of the Dharma is due to the saints with supernatural powers who propagate it; people believe in the Dharma because of the virtuous and wise with great capacity who turn to it. Even the spirits of heaven, earth, and ghosts all admire and yearn for it. Is this all in vain? Generally, what people revere must be of the same kind; what people compare must be of the same category. The correct knowledge of Prajna and the true vision of Bodhi, how can they be looked down upon by ordinary people? Therefore, Zen Master Tongan Cha said: 'The Three Sages have not yet understood this principle, and the Ten Saints cannot comprehend this doctrine.' Pratyekabuddhas, Paccekabuddhas, and the Four Fruits of Sravakas are not even in their ranks, let alone those below them? The Buddha is the Mahayana Bodhisattva among the saints, the Indra and Brahma among the gods, and the emperors and dukes among humans. Those with great capacity and who achieve success and fame, even among the monks and laity, must have had spiritual bones from past lives and possess talents that surpass the world to achieve this.
能透徹。故古德云。聞而不信。尚結佛種之因。學而未成。猶益人天之福。惜乎愚者昧而不能學。慧者疑而不能至。間有世智辯聰者。必為功名所誘。思日競辰。焚膏繼晷。皇皇汲汲然。涉獵六經子史。急目前之應對。尚且不給。何暇分陰及此哉。或有成名仕路者。功名汩其慮。富貴蕩其心。反以此道為不急。惘然置而不問不覺。光陰有限。老死忽至。臨危湊亟雖悔奚追。世有大道遠理之如此也。而不窺其涯涘者。愧於古聖賢多矣。既不聞道。則必流浪生死散入諸趣。而昧者甘心焉。是誰之過歟。嵩岳圭禪師云。佛有三能三不能。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度一切有情。而不能盡眾生界。是謂三能三不能也。今有心憤憤口悱悱。聞佛似寇仇。見僧如蛇虺者。吾末如之何也已矣。且佛尚不能化導無緣。吾如彼何哉。議者皆謂。梁武奉佛而亡國。蓋不探佛理者。未足與議也。國祚之短長。世數之治亂。吾不知其然矣。堯舜大聖。而國止一身。其禪位者。以其子之不肖。而後禪也。其子之不肖。豈天罪之歟。自開闢至漢明帝以前。佛法未至於此。而國有遇難者何也。唐張燕公所記梁朝四公者。能知天地鬼神變化之事。瞭如指掌。而昭明太子。亦聖人之徒也。且聖
【現代漢語翻譯】 現代漢語譯本： 因此，古代的賢德之人說：『聽聞佛法而不相信，尚且能結下成佛的因緣；學習佛法而未能成就，仍然能增益人天福報。』可惜那些愚昧的人矇昧無知而不肯學習，聰慧的人心懷疑惑而不能到達真理。其中有些擁有世俗智慧和辯才的人，必定會被功名利祿所誘惑，思慮著一天天、一刻刻地爭奪，點著燈熬夜地苦讀，內心惶恐不安、急切追求，廣泛地涉獵六經子史，應付眼前的事務尚且感到不足，哪裡還有空閑時間顧及佛法呢？或者有些人功成名就、步入仕途，功名利祿擾亂他們的思緒，榮華富貴動搖他們的心志，反而認為佛法是不重要的，茫然地置之不理，不覺察光陰有限，衰老和死亡忽然降臨，臨到危急之時即使後悔也無法追趕了。世間的大道和深遠的道理就是這樣，而不去探究它的邊際的人，真是愧對古代的聖賢啊！既然不聞佛法，就必定會流浪于生死輪迴之中，散入各個趣道，而那些愚昧的人還甘心這樣。這是誰的過錯呢？ 嵩岳圭禪師說：『佛有三種能，三種不能。佛能空掉一切相，成就萬法智慧，但不能立刻消滅眾生的定業。佛能知曉一切眾生的根性，窮盡億劫的事情，但不能化度沒有緣分的人。佛能度一切有情眾生，但不能度盡所有的眾生界。』這就是所謂的三種能和三種不能啊！現在有些人心中憤恨，口中誹謗，聽聞佛法如同遇到寇仇，看見僧人如同看見蛇蝎，我對此也無可奈何啊！況且佛尚且不能化度沒有緣分的人，我又該如何對待他們呢？議論的人都說，梁武帝信奉佛教而導致國家滅亡，這都是不探究佛理的人，不值得與他們討論。國家壽命的長短，世道興衰治亂，我不知道其中的原因。堯舜是偉大的聖人，但國家也只屬於他們自身，他們禪讓帝位，是因為他們的兒子不成器，然後才禪讓的。他們的兒子不成器，難道是上天的罪過嗎？自從開天闢地到漢明帝以前，佛法還沒有傳到這裡，而國家也有遭遇危難的時候，這是為什麼呢？唐朝張燕公所記載的梁朝四公，能夠知曉天地鬼神變化的事情，清楚得如同指掌，而且昭明太子，也是聖人的門徒啊！況且聖人...
English version: Therefore, ancient virtuous ones said: 'Hearing the Buddha's teachings without believing can still plant the seeds of Buddhahood; studying the Dharma without achieving enlightenment can still increase the blessings of humans and devas.' It is a pity that the ignorant are unenlightened and unwilling to learn, while the wise are doubtful and unable to reach the truth. Among them, some with worldly wisdom and eloquence are bound to be tempted by fame and fortune, thinking of competing day by day, moment by moment, burning the midnight oil to study diligently, feeling anxious and eager, extensively browsing the Six Classics and various historical texts, struggling to cope with immediate affairs, and having no spare time to attend to the Dharma. Or some who achieve fame and enter officialdom, fame and fortune disturb their thoughts, and wealth and glory shake their minds, and they think that the Dharma is not important, and they ignore it, unaware that time is limited, and old age and death suddenly arrive. When danger approaches, even if they regret it, they cannot catch up. The great path and profound principles of the world are like this, and those who do not explore its boundaries are truly ashamed of the ancient sages! Since they do not hear the Dharma, they are bound to wander in the cycle of birth and death, scattered into various realms, and the ignorant are content with this. Whose fault is this? Zen Master Gui of Mount Song said: 'The Buddha has three abilities and three inabilities. The Buddha can empty all forms and achieve the wisdom of all dharmas, but cannot immediately eliminate the fixed karma of beings. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but cannot transform those without affinity. The Buddha can liberate all sentient beings, but cannot exhaust all realms of beings.' These are the so-called three abilities and three inabilities! Now there are some who are resentful in their hearts and slanderous in their mouths, hearing the Buddha's teachings as if encountering enemies, and seeing monks as if seeing snakes and scorpions, and I can do nothing about it! Moreover, the Buddha cannot transform those without affinity, so what can I do with them? Those who argue say that Emperor Wu of Liang perished the country because he believed in Buddhism, but these are people who do not explore the principles of Buddhism and are not worth discussing with. I do not know the reasons for the length of a country's lifespan or the rise and fall of the world. Yao and Shun were great sages, but the country only belonged to them, and they abdicated the throne because their sons were unworthy, and then they abdicated. Was their sons' unworthiness a sin of heaven? Since the beginning of the world until before Emperor Ming of the Han Dynasty, the Buddha's teachings had not yet reached here, and the country also encountered difficulties, why is this? The four dukes of the Liang Dynasty recorded by Zhang Yan Gong of the Tang Dynasty were able to know the changes of heaven, earth, ghosts, and gods as clearly as the palm of their hand, and Prince Zhaoming was also a disciple of the sages! Moreover, the sages...
【English Translation】 Modern Chinese Translation: Therefore, ancient virtuous ones said: 'Hearing the Buddha's teachings without believing can still plant the seeds of Buddhahood; studying the Dharma without achieving enlightenment can still increase the blessings of humans and devas.' It is a pity that the ignorant are unenlightened and unwilling to learn, while the wise are doubtful and unable to reach the truth. Among them, some with worldly wisdom and eloquence are bound to be tempted by fame and fortune, thinking of competing day by day, moment by moment, burning the midnight oil to study diligently, feeling anxious and eager, extensively browsing the Six Classics and various historical texts, struggling to cope with immediate affairs, and having no spare time to attend to the Dharma. Or some who achieve fame and enter officialdom, fame and fortune disturb their thoughts, and wealth and glory shake their minds, and they think that the Dharma is not important, and they ignore it, unaware that time is limited, and old age and death suddenly arrive. When danger approaches, even if they regret it, they cannot catch up. The great path and profound principles of the world are like this, and those who do not explore its boundaries are truly ashamed of the ancient sages! Zen Master Gui of Mount Song said: 'The Buddha has three abilities and three inabilities. The Buddha can empty all forms and achieve the wisdom of all dharmas, but cannot immediately eliminate the fixed karma of beings. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but cannot transform those without affinity. The Buddha can liberate all sentient beings, but cannot exhaust all realms of beings.' These are the so-called three abilities and three inabilities! Now there are some who are resentful in their hearts and slanderous in their mouths, hearing the Buddha's teachings as if encountering enemies, and seeing monks as if seeing snakes and scorpions, and I can do nothing about it! Moreover, the Buddha cannot transform those without affinity, so what can I do with them? Those who argue say that Emperor Wu of Liang perished the country because he believed in Buddhism, but these are people who do not explore the principles of Buddhism and are not worth discussing with. I do not know the reasons for the length of a country's lifespan or the rise and fall of the world. Yao and Shun were great sages, but the country only belonged to them, and they abdicated the throne because their sons were unworthy, and then they abdicated. Was their sons' unworthiness a sin of heaven? Since the beginning of the world until before Emperor Ming of the Han Dynasty, the Buddha's teachings had not yet reached here, and the country also encountered difficulties, why is this? The four dukes of the Liang Dynasty recorded by Zhang Yan Gong of the Tang Dynasty were able to know the changes of heaven, earth, ghosts, and gods as clearly as the palm of their hand, and Prince Zhaoming was also a disciple of the sages! Moreover, the sages...
者以治國治天下。為緒餘耳。豈無先覺之明而慎擇可行之事以告武帝哉。蓋定業不可逃矣。嗚呼定業之不可作也。猶水火之不可入也。其報之來。若四時之無爽也。如西土師子尊者。此土二祖大師。皆不免也。又豈直師子二祖哉。釋迦如來。尚且不免。金鏘馬麥之報。況初學凡夫哉。蓋修也者。改往修來矣。且宿業既還已。則將來之善。豈舍我哉。今夫為女形者。實劣於男矣。遽欲奉佛而可亟變為男子乎。必將盡此報身。而願力有待于來世乎。梁武壽高九十。不為不多。以疾而卒。不至大惡。但捨身之謬以其先見禍兆筮得乾卦上九之變。取其貴而無位高而無民。以此自卑欲圖弭災召福者。梁武自謬爾。于佛何有哉。梁武小乘根器專信有為之果。茲其所以不遇達磨之大法也。過信泥跡執中無權者。亦其定業使之然乎。但聖人創法。本為天下後世。豈為一人設也。孔子曰。仁者壽。而力稱回之為仁。而回且夭矣。豈孔子之言無驗歟。蓋非為一人而言也。梁武之奉佛。其類回之為仁乎。侯景兵至而集沙門念摩訶般若波羅蜜者。過信泥跡。而不能權宜適變也。亦猶後漢向詡張角作亂。詡上便宜頗多譏刺。左右不欲國家興兵。但追將兵于河上。北向讀孝經。賊則當自消滅。又如後漢蓋勛傳中平元年北地羌胡與邊章等寇亂隴右扶風
【現代漢語翻譯】 現代漢語譯本：這些人用它來治理國家和天下，不過是剩餘的精力罷了。難道沒有先知先覺的明智，從而謹慎地選擇可行的事情來告訴梁武帝呢？大概是既定的業力無法逃避了。唉，既定的業力是無法改變的，就像水火無法進入一樣。它的報應到來，就像四季的執行一樣準確無誤。就像西土的師子尊者（Simha Bhiksu，印度禪宗祖師），此土的二祖大師（慧可，中國禪宗二祖），都不能免除。又豈止是師子尊者和二祖大師呢？釋迦如來（Sakyamuni Buddha）尚且不能免除金槍馬麥的果報，更何況是初學的凡夫呢？所謂修行，就是改正過去的錯誤，修持未來的善行。況且過去的業報已經償還了，那麼將來的善報，難道會捨棄我嗎？現在，身為女身的人，確實不如男身。難道想要立刻信奉佛法就能馬上轉變為男子嗎？必定要盡此報身，而願力有待于來世吧。梁武帝（Emperor Wu of Liang）壽命高達九十歲，不能算不多了，但因疾病而去世，沒有犯下大惡。只是捨身（指梁武帝多次捨身入寺）的錯誤，因為他事先看到了禍患的預兆，占卜得到乾卦上九的變卦，取其『貴而無位，高而無民』的含義，以此自謙，想要消除災禍，招來福報，是梁武帝自己的錯誤罷了，與佛法有什麼關係呢？梁武帝是小乘根器，專門相信有為的果報，這就是他不能遇到達摩（Bodhidharma，印度禪宗祖師，來中國傳法）大法的原因啊。過分相信拘泥於表象，執著于中道而沒有權變的人，也是他的定業使他這樣的嗎？但是聖人創立法則，本來是爲了天下後世，難道是為一個人設立的嗎？孔子說：『仁者壽。』而極力稱讚顏回（孔子弟子）為仁，而顏回卻早逝了。難道孔子的話沒有應驗嗎？大概不是為一個人說的啊。梁武帝信奉佛法，大概就像顏回的仁德吧？侯景（南北朝時叛將）的軍隊到來時，聚集僧人唸誦《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra），是過分相信拘泥於表象，而不能權宜應變啊。也就像後漢的向詡、張角（東漢末年黃巾起義領袖）作亂，向詡上書了很多建議，頗多譏諷。左右的人不希望國家興兵，只是派遣將領帶兵到黃河邊上，向北誦讀《孝經》，賊人自然就會消滅。又如後漢蓋勛傳中，中平元年，北地的羌胡與邊章等人侵擾隴右扶風
【English Translation】 English version: These people used it to govern the country and the world, but it was just leftover energy. Could it be that they didn't have the wisdom of a prescient person to carefully choose feasible things to tell Emperor Wu of Liang? It's probably that fixed karma cannot be escaped. Alas, fixed karma cannot be changed, just like water and fire cannot be entered. Its retribution comes as surely as the four seasons. Just like Simha Bhiksu (Indian patriarch of Zen Buddhism) in the Western Lands, and the Second Patriarch (Huike, the Second Patriarch of Chinese Zen Buddhism) in this land, neither could avoid it. And it's not just Simha Bhiksu and the Second Patriarch; even Sakyamuni Buddha could not avoid the retribution of the golden spear and horse barley, let alone ordinary beginners? So-called cultivation is to correct past mistakes and cultivate future good deeds. Moreover, since past karmic debts have already been repaid, will future good rewards abandon me? Now, a woman's body is indeed inferior to a man's. Does wanting to immediately believe in Buddhism mean one can immediately transform into a man? One must exhaust this retribution body, and one's vows must await the next life. Emperor Wu of Liang lived to the age of ninety, which is not a short life, but he died of illness without committing great evils. It was just the mistake of self-sacrifice (referring to Emperor Wu of Liang's repeated dedication of himself to temples), because he foresaw the omen of disaster and divined the change of the ninth line of the Qian hexagram, taking its meaning of 'noble but without position, high but without people,' using this to humble himself, wanting to eliminate disasters and summon blessings, which was Emperor Wu of Liang's own mistake, what does it have to do with Buddhism? Emperor Wu of Liang had the capacity for the Small Vehicle, specializing in believing in the fruits of conditioned actions, which is why he could not encounter the Great Dharma of Bodhidharma (Indian patriarch of Zen Buddhism, who came to China to transmit the Dharma). Overly believing in clinging to appearances, clinging to the Middle Way without expediency, is it also his fixed karma that made him like this? But the sages created laws originally for the world and future generations, not for one person. Confucius said, 'The benevolent live long.' And he praised Yan Hui (Confucius' disciple) as benevolent, but Yan Hui died young. Could it be that Confucius' words were not verified? Probably not said for one person. Emperor Wu of Liang's belief in Buddhism is probably like Yan Hui's benevolence? When Hou Jing's (a rebellious general during the Northern and Southern Dynasties) army arrived, gathering monks to recite the Mahaprajnaparamita Sutra, was overly believing in clinging to appearances, and unable to adapt expediently. It's also like Xiang Xu and Zhang Jiao (leaders of the Yellow Turban Rebellion at the end of the Eastern Han Dynasty) rebelling in the Later Han Dynasty, Xiang Xu submitted many suggestions, with many criticisms. The people around him did not want the country to send troops, but only sent generals to lead troops to the Yellow River, facing north to recite the Classic of Filial Piety, and the bandits would naturally be eliminated. Also, as in the Biography of Gai Xun in the Later Han Dynasty, in the first year of Zhongping, the Qiang and Hu people of the Northern Lands, along with Bian Zhang and others, invaded Longyou Fufeng.
。宋梟為守。患多寇叛。謂勛曰。涼州寡于學術。故屢多反暴。今欲多寫孝經。令家家習之。庶或使人知義。此亦用之者不善也。豈孝經之罪歟。抑又安知武帝前定之業禍不止此。由作善以損之。故能使若是之壽也。帝嘗以社稷存亡久近。問于志公。公自指其咽示之。蓋讖侯景也。公臨滅時武帝又復詢詰前事。志公曰。貧僧塔壞。陛下社稷隨壞。公滅后奉敕造塔已畢。武帝忽思曰。木塔其能久乎。遂命徹去。改創以石塔。貴圖不朽以應其記。拆塔才畢。侯景兵已入矣。至人豈不前知耶。如安世高帛法祖之徒。故來畢前世之對。不遠千里。自投死地者。以其定業不可逃也。如晉郭璞。亦自知其不免。況識破虛幻視死如歸者乎。豈有明知宿有所負。而欲使之避拒茍免哉。歐陽永叔跋萬回神跡記碑曰。世傳道士罵老子云。佛以神怪禍福恐動世人。俾皆信向。故僧尼得享豐饒。而吾老子高談清凈。遂使我曹寂寞。此雖鄙語有足采也。永叔之是其說也。亦小有才而未達通方之大道者歟。不揣其本之如此也。神怪禍福之事。何世無之。但儒者之言。文而略耳。又況真學佛者。豈以溫飽為志哉。本以求無上菩提。出世間之大法耳。且道士是亦棄俗人也。若以出家求道。則不以寂寞為怨。若以圖晡啜為心。則不求出離。不念因果。世間
【現代漢語翻譯】 現代漢語譯本：宋梟擔任涼州太守，苦於當地經常發生叛亂。他對（從事教育的）勛說：『涼州缺乏學術氛圍，所以屢次發生反叛暴亂。現在我想多抄寫《孝經》，讓家家戶戶都學習它，或許能使人們懂得道義。』這是因為使用《孝經》的人沒有用好。《孝經》本身難道有罪嗎？再說，又怎麼知道梁武帝（蕭衍）前世註定的業報禍患僅止於此呢？正是因為他行善以減輕罪業，所以才能如此長壽。梁武帝曾經向志公（寶誌禪師）詢問國家社稷存亡的長久。志公用手指指自己的喉嚨來暗示，這實際上是預言侯景之亂。志公臨終時，梁武帝又再次詢問之前的事情。志公說：『貧僧的塔倒塌，陛下的社稷也隨之倒塌。』志公圓寂后，奉旨建造的塔已經完工。梁武帝忽然想到：『木塔怎麼能長久呢？』於是下令拆除木塔，改用石頭建造，希望以此來應驗志公的預言，使其永不磨滅。拆塔剛結束，侯景的軍隊就已經攻入了。得道之人難道不是預先知曉嗎？像安世高（An Shigao）、帛法祖（帛尸梨蜜多羅，帛尸梨蜜多）這些人，本來就是爲了了結前世的因緣而來，不遠千里，自己投身於死地，因為他們知道既定的業報是無法逃避的。就像晉朝的郭璞（Guo Pu），也知道自己無法倖免於難。更何況是那些已經看破虛幻，視死如歸的人呢？難道會有明知自己宿世有所虧欠，卻想要逃避拒絕，茍且免除的人嗎？歐陽永叔（歐陽修）在《萬回神跡記碑》的跋文中說：『世俗相傳道士罵老子說，佛用神怪禍福來恐嚇迷惑世人，使他們都信奉佛教，所以僧尼才能享受豐厚的供養。而我們老子高談清凈無為，卻使我們道士寂寞冷落。』這雖然是鄙俗的言語，但也有可取之處。歐陽永叔贊同這種說法，也是因為他雖然有些才華，但還沒有通達圓融的大道。他沒有考慮到事情的根本原因。神怪禍福的事情，哪個時代沒有呢？只不過儒家學者說得比較含蓄罷了。更何況真正學佛的人，難道會以溫飽為目標嗎？他們根本上是爲了追求無上菩提，尋求出世間的大法啊！而且道士也是拋棄世俗的人。如果他們以出家求道為目的，就不會以寂寞為怨恨。如果他們以追求吃喝為目的，就不會尋求出離，不念及因果報應，沉溺於世間。
【English Translation】 English version: Song Xiao was appointed as the governor of Liangzhou, suffering from frequent rebellions in the area. He said to Xun (who was engaged in education): 'Liangzhou lacks an academic atmosphere, so rebellions and riots occur repeatedly. Now I want to copy the 'Classic of Filial Piety' extensively, so that every household can study it, perhaps enabling people to understand righteousness.' This is because those who use the 'Classic of Filial Piety' have not used it well. Is the 'Classic of Filial Piety' itself guilty? Furthermore, how do we know that the karmic retribution destined for Emperor Wu of Liang (Xiao Yan) from his previous life is limited to this? It is precisely because he performed good deeds to mitigate his sins that he was able to live such a long life. Emperor Wu once asked Zhi Gong (Zen Master Baozhi) about the longevity of the state and its dynasty. Zhi Gong pointed to his own throat to imply, which was actually a prophecy of the Hou Jing Rebellion. When Zhi Gong was about to pass away, Emperor Wu once again inquired about the previous matter. Zhi Gong said: 'When this poor monk's pagoda collapses, Your Majesty's dynasty will also collapse.' After Zhi Gong passed away, the pagoda built by imperial order was completed. Emperor Wu suddenly thought: 'How can a wooden pagoda last long?' So he ordered the wooden pagoda to be demolished and rebuilt with stone, hoping to fulfill Zhi Gong's prophecy and make it everlasting. As soon as the demolition of the pagoda was completed, Hou Jing's army had already entered. Do enlightened people not know in advance? People like An Shigao,帛法祖(帛尸梨蜜多羅,帛尸梨蜜多) (Bo Fazu,帛尸梨蜜多羅,帛尸梨蜜多), originally came to settle the karmic debts of their previous lives, traveling thousands of miles to throw themselves into the place of their death, because they knew that the destined karmic retribution could not be escaped. Like Guo Pu of the Jin Dynasty, he also knew that he could not escape his fate. How much more so for those who have seen through illusion and regard death as returning home? Would there be anyone who clearly knows that they owe something from a previous life, yet wants to escape and avoid it, seeking temporary relief? Ouyang Yongshu (Ouyang Xiu) said in the postscript to the 'Stele of the Miraculous Traces of Wan Hui': 'It is popularly said that Taoists scold Lao Tzu, saying that the Buddha uses supernatural phenomena, disasters, and blessings to frighten and confuse the world, causing them all to believe in Buddhism, so monks and nuns can enjoy abundant offerings. But our Lao Tzu speaks loftily of purity and non-action, causing us Taoists to be lonely and desolate.' Although these are vulgar words, they have some merit. Ouyang Yongshu agrees with this statement, also because he has some talent but has not yet attained the comprehensive and complete Great Way. He has not considered the fundamental cause of the matter. In what era have there been no supernatural phenomena, disasters, and blessings? It's just that Confucian scholars speak more euphemistically. Moreover, do those who truly study Buddhism aim for mere sustenance? Fundamentally, they seek unsurpassed Bodhi, seeking the great Dharma that transcends the world! Furthermore, Taoists are also people who have abandoned the secular world. If they aim to leave home to seek the Way, they will not resent loneliness. If they aim for eating and drinking, they will not seek liberation, not mindful of cause and effect, indulging in the world.'
萬途。何所不可哉。或為胥徒。或習醫卜。百工技藝。屠沽負販。皆可為也。棄此取彼孰御焉。唐太宗方四歲時。已有神人見之曰。龍鳳之姿。天日之表。必能濟世安民。及其未冠也。果然建大功業。亦可謂大有為之君矣。歐陽修但一書生耳。其修唐書也以私意臆說妄行褒貶。比太宗為中才庸主。而後世從而和之。無敢議其非者。嗚呼學者隨世高下而歐陽修獨得專美於前。誠可嘆也。作史者。固當其文直其事核。不虛美不隱惡。故謂之實錄。而修之編史也。唐之公卿好道者甚多。其與禪衲游有機緣事蹟者。舉皆削之。及其致仕也。以六一居士。而自稱何也。以居士自稱。則知有佛矣。知有而排之。則是好名而欺心耳。豈為端人正士乎。今之恣排佛以沽名者亦多矣。如唐柳子厚移書韓退之不須力排二教。而退之集無答子厚書者。豈非韓公知其言之當而默從之。故不復與之辯論也。近世王逢原作補書。鄙哉逢原。但一狐寒庸生耳。何區區闡提之甚也。退之豈不能作一書而待後人補也。其不知量也如此。蓋漢唐以來。帝王公侯奉佛者。不可勝計也。豈害其為賢聖哉。余嘗謂歐陽修曰。道先王之言。而作嚚訟匹夫之見。今匿人之善偏求其短。以攻刺之者。嚚訟匹夫也。公論天下後世之事者。可如是乎。甚哉歐陽修之自蔽也。而
【現代漢語翻譯】 現代漢語譯本： 萬事萬物，有什麼是不可以做的呢？有人做僕役，有人學習醫術占卜，各種工匠技藝，屠宰賣酒，背貨販賣，都可以去做。拋棄這個選擇那個，誰能阻止呢？唐太宗（Li Shimin，唐朝皇帝）四歲的時候，就有神人看到他說：『有龍鳳的姿態，天日般的儀表，必定能救世安民。』等到他成年之後，果然建立了偉大的功業，也可以稱得上是很有作為的君主了。歐陽修（Ouyang Xiu，北宋文學家、史學家）只不過是一個書生罷了，他修撰《唐書》的時候，用自己的私意臆測，隨意地褒獎貶低，把太宗比作中等才能的平庸君主，後世的人都跟著他附和，沒有人敢議論他的不對。唉，學者們都隨著世俗的高低而變化，只有歐陽修獨自獲得了專斷的美名，真是可嘆啊！ 作史的人，本來就應當文筆正直，事情覈實，不虛假地讚美，不隱瞞壞處，所以叫做『實錄』。而歐陽修編撰史書，唐朝的公卿大臣喜好道教的很多，他們與禪僧交往的機緣事蹟，全部都被他刪去了。等到他退休的時候，自號『六一居士』，這是為什麼呢？用居士自稱，就知道他信佛了。知道有佛卻排斥他，這就是喜歡名聲而欺騙自己的內心啊！難道是端正的人嗎？現在肆意排斥佛教來沽名釣譽的人也很多啊，比如唐朝的柳宗元（Liu Zongyuan）寫信給韓愈（Han Yu），說不必費力排斥佛道二教，而韓愈的文集中沒有回覆柳宗元的信，難道不是韓愈知道柳宗元說得對，所以默默地聽從了，因此不再與他辯論了嗎？近代的王逢原（Wang Fengyuan）擅自補寫韓愈的書，真是鄙陋啊，王逢原只不過是一個平庸的儒生罷了，為什麼如此急切地詆譭佛法呢？難道韓愈不能自己寫一篇文章而要等待後人來補寫嗎？他不知道自己的份量就是這樣。大概從漢唐以來，帝王公侯信奉佛教的人，數都數不清啊，難道會妨礙他們成為賢人聖人嗎？我曾經對歐陽修說：『宣揚古代聖王的言論，卻作出無理爭辯的普通人的見解，現在隱藏別人的優點，偏偏尋找別人的缺點，來攻擊誹謗別人的人，就是無理爭辯的普通人。評論天下後世的事情的人，可以這樣做嗎？』歐陽修真是太矇蔽自己了！
【English Translation】 English version: What is there that cannot be done in this myriad of paths? Some become servants, others study medicine and divination, various crafts and skills, butchering and selling wine, carrying goods and peddling – all can be done. If one abandons this to choose that, who can stop them? When Emperor Taizong of Tang (Li Shimin) was four years old, a divine person saw him and said, 'He has the bearing of a dragon and phoenix, the appearance of the sun and sky; he will surely save the world and bring peace to the people.' When he came of age, he indeed established great achievements and can be called a ruler of great accomplishment. Ouyang Xiu, merely a scholar, when compiling the History of the Tang, used his own private opinions and conjectures, arbitrarily praising and criticizing, comparing Taizong to a mediocre ruler of average talent, and later generations followed suit, none daring to question his judgment. Alas, scholars change with the tides of the world, but Ouyang Xiu alone enjoys the exclusive reputation of being right, truly lamentable! A historian should, by nature, have writing that is upright and facts that are verified, not falsely praising nor concealing evil, hence it is called 'Veritable Record'. But when Ouyang Xiu compiled history, many of the high officials and ministers of the Tang Dynasty were fond of Daoism, and all accounts of their interactions and connections with Chan monks were deleted by him. When he retired, he called himself 'Layman of Six Ones' (Liuyi Jushi), why is that? By calling himself a layman, it is known that he believed in Buddhism. Knowing of Buddhism yet rejecting it is to love fame and deceive one's own heart! How can he be an upright and righteous person? There are many today who recklessly reject Buddhism to gain fame, such as Liu Zongyuan of the Tang Dynasty, who wrote to Han Yu, saying that there was no need to forcefully reject the two teachings of Buddhism and Daoism, but Han Yu's collected works do not contain a reply to Liu Zongyuan's letter. Is it not because Han Yu knew that Liu Zongyuan's words were correct, so he silently followed them and therefore did not argue with him again? In recent times, Wang Fengyuan presumptuously supplemented Han Yu's book, how base is Fengyuan! He is but a mediocre Confucian scholar, why is he so eager to slander Buddhism? Could it be that Han Yu could not write an article himself and had to wait for later generations to supplement it? His ignorance of his own limitations is such. Since the Han and Tang dynasties, the emperors, kings, and dukes who revered Buddhism are too numerous to count, would it hinder them from becoming virtuous sages? I once said to Ouyang Xiu, 'To proclaim the words of ancient sage-kings, yet make the views of a quarrelsome commoner; to conceal the good in others and seek only their faults to attack and slander them, is to be a quarrelsome commoner. Can one who comments on the affairs of the world and future generations do such a thing?' How greatly Ouyang Xiu has blinded himself!
欲蔽於人。又欲蔽天下後世。幸其私臆之流言。終必止於智者。雖見笑于通方博古之士。而未免誘惑于躁進狂生耳。如斯人也。使之侍君。則佞其君。絕佛種性斷佛慧命。與之為友。則導其友。戕賊真性奔競虛名。終身不過為一聰明凡夫矣。其如後世惡道何。修乎修乎。將謂世間更不別有至道妙理。止乎如此緣飾些小文章而已。豈非莊生所謂。河伯自多於水。而不知復有海乎。若也使其得志。則使後世之人。永不得聞曠劫難逢之教。超然出世之法。豈不哀哉。岐人天之正路。瞎人天之正眼。昧因果之真教。澆定慧之淳風。無甚於修也。余嘗觀歐陽修之書尺。諜諜以憂煎老病自悲。雖居富貴之地。慼慼然若無容者。觀其所由。皆真情也。其不通理性之明驗歟。由是念之。大哉真如圓頓之道。豈僻隘淺丈夫之境界哉。六道輪迴。三途果報。由自心造。實無別緣。謂彼三途六道。自然而然者。何自棄之甚也。一失人身。悔將何及。三界萬法。非有無因而妄招果。茍不顧因果。則是自欺其心。自欺其心則無所不至矣。近世伊川程顥謂。佛家所謂出世者。除是不在世界上行。為出世也。士大夫不知淵源而論佛者。類如此也。殊不知。色受想行識世間法也。戒定慧解脫解脫知見出世間法也。學佛先覺之人。能成就通達出世間法者。
謂之出世也。稍類吾儒之及第者。謂之登龍折桂也。豈其真乘龍而握桂哉。佛祖應世本為群生。亦猶吾教聖人吉兇與民同患。五百年必有王者興其間。必有名世者。豈以不在世界上行為是乎。超然自利而忘世者。豈大乘聖人之意哉。然雖如是。傷今不及見古也。可為太息。古之出世如青銅錢萬選萬中。截瓊枝寸寸是玉。析栴檀片片皆香。今則魚目混珠。薰蕕共囿。羊質虎皮者多矣。遂致玉石俱焚。古人三二十年。無頃刻間雜用身心。唸唸相應。如雞伏卵。尋師訪友。心心相契。印印相證。琢磨淘汰。淨盡無疑。晦跡韜光。陸沈于眾。道香果熟。諸聖推出。為人天師。一言半句。耀古騰今。萬里同風。千車合轍。今則習口耳之學。裨販如來。披師子皮。作野干行。說時似悟。對境還迷。所守如塵俗之匹夫。略無愧恥。公行賄賂。密用請託。劫掠常住交結權勢。佛法凋喪。大率緣此。得不為爾寒心乎。余嘗愛本朝王文康公。著大同論。謂儒道釋之教。沿淺至深。猶齊一變至於魯。魯一變至於道。誠確論也。余輒是而詳之。余謂。群生失真迷性。棄本逐末者。病也。三教之語。以驅其惑者。藥也。儒者使之求為君子者。治面板之疾也。道書使之日損損之又損者。治血脈之疾也。釋氏直指本根。不存枝葉者。治骨髓之疾也。其
【現代漢語翻譯】 現代漢語譯本： 所謂的『出世』，有點像我們儒家所說的『及第』（科舉考試中榜），可以比作『登龍折桂』（比喻科舉高中）。難道真的是騎著龍，拿著桂花嗎？佛和祖師降生於世，本來是爲了普度眾生，也像我們儒家的聖人一樣，吉兇都與百姓同甘共苦。每五百年必定有賢明的君王興起，其中必定有聞名於世的人。難道是因為不在世俗中活動才算『出世』嗎？超然於世只為自己謀利而忘記世人，難道這是大乘佛教聖人的本意嗎？ 雖然是這樣，但遺憾的是現在不如古代。真讓人嘆息。古代的『出世』，就像青銅錢一樣，萬里挑一，又像擷取的瓊枝，寸寸都是美玉，又像劈開的栴檀木，片片都散發著香味。現在則是魚目混珠，香草和臭草混雜在一起，徒有其表的『羊質虎皮』的人太多了，以至於玉和石頭都要一起被焚燬。古人三、二十年，沒有片刻夾雜私心，身心念念相應，就像母雞孵蛋一樣。尋訪名師益友，心心相印，互相印證，精雕細琢，去除雜質，完全沒有疑惑。隱藏自己的軌跡和光芒，默默地沉浸在人群中。等到道行圓滿，諸位聖人共同推舉，成為人天導師。一言半語，光耀古今，萬里之內都遵循同樣的風俗，千百輛車都行駛在同一條道路上。現在的人只是學習口頭上的知識，像小商販一樣販賣如來的教義，披著獅子的皮，做著野獸的行為。說的時候好像明白了，遇到實際情況還是迷惑不解。所堅守的就像世俗的普通人一樣，沒有絲毫的羞愧之心。公開行賄，暗地裡請託，劫掠寺廟的財產，勾結有權勢的人。佛法衰敗，大概就是因為這些原因。難道不應該為此感到心寒嗎？ 我曾經很喜歡本朝的王文康公（王安石）所著的《大同論》，認為儒、道、釋三教的教義，是由淺入深的，就像齊國經過一次變革成爲了魯國，魯國經過一次變革才符合『道』。這確實是精闢的論斷。我贊同並詳細地闡述它。我認為，眾生喪失本真，迷惑于外物，捨本逐末，這是病。三教的言論，是用來驅除這些迷惑的藥。儒家使人努力成為君子，是治療面板上的疾病；道家的書籍使人不斷地減少慾望，是治療血脈上的疾病；佛教直接指出根本，不注重枝葉，是治療骨髓里的疾病。他們的...
【English Translation】 English version: What is called 'leaving the world' is somewhat like what our Confucian scholars call 'passing the imperial examination,' comparable to 'ascending the dragon and plucking the cassia' (a metaphor for success in the imperial examination). Does it really mean riding a dragon and holding cassia flowers? Buddhas and Patriarchs appear in the world primarily for the sake of all sentient beings, just as the sages of our Confucian tradition share both good and bad fortune with the people. Every five hundred years, a wise ruler will surely arise, and among them, there will surely be those who are famous in the world. Is it that not being active in the secular world is considered 'leaving the world'? To transcend the world, seeking only personal gain and forgetting the world, is that the intention of the Mahayana Buddhist saints? Although this is so, it is regrettable that the present is not as good as the past. It is truly lamentable. 'Leaving the world' in ancient times was like bronze coins, one in ten thousand selected, or like cut pieces of jade branches, every inch of which was jade, or like split pieces of sandalwood, every piece of which emitted fragrance. Now, however, it is like mixing fish eyes with pearls, fragrant herbs and foul weeds growing together. There are too many who are 'sheep in tiger's skin' (outwardly impressive but inwardly weak), leading to the burning of both jade and stone together. In ancient times, people spent thirty or twenty years without a moment of distraction, their body and mind in constant harmony, like a hen incubating eggs. They sought out teachers and friends, their hearts resonating with each other, confirming each other's understanding, meticulously refining and eliminating impurities, with no doubt remaining. They concealed their traces and light, silently immersing themselves in the masses. When their practice was complete and their virtue ripe, all the saints recommended them to become teachers of humans and gods. A word or half a sentence would illuminate the past and inspire the present, with the same customs followed across vast distances, and thousands of carts traveling on the same path. Now, people only learn superficial knowledge, peddling the teachings of the Tathagata like petty merchants, wearing the skin of a lion but behaving like a jackal. They seem to understand when they speak, but are still confused when faced with reality. What they uphold is like that of ordinary secular people, with no sense of shame. They openly offer bribes, secretly seek favors, plunder the property of monasteries, and collude with those in power. The decline of Buddhism is largely due to these reasons. Shouldn't we feel disheartened by this? I once admired Wang Wenkang (Wang Anshi) of our dynasty for his 'Treatise on Great Harmony,' which stated that the teachings of Confucianism, Taoism, and Buddhism progress from shallow to deep, just as the state of Qi, after one transformation, became the state of Lu, and the state of Lu, after one transformation, conformed to the 'Dao.' This is indeed a precise argument. I agree with it and elaborate on it in detail. I believe that sentient beings lose their true nature, are deluded by external things, and abandon the root to pursue the branches, which is a disease. The words of the three teachings are medicine to dispel these delusions. Confucianism makes people strive to become gentlemen, which is to treat diseases on the skin; Taoist books make people constantly reduce desires, which is to treat diseases in the blood vessels; Buddhism directly points to the root and does not focus on the branches, which is to treat diseases in the bone marrow. Their...
無信根者。膏盲之疾。不可救者也。儒者言性。而佛見性。儒者勞心。而佛者安心。儒者貪著。而佛者解脫。儒者喧譁。而佛者純靜。儒者尚勢。而佛者忘懷。儒者爭權。而佛者隨緣。儒者有為。而佛者無為。儒者分別。而佛者平等。儒者好惡。而佛者圓融。儒者望重。而佛者念輕。儒者求名。而佛者求道。儒者散亂。而佛者觀照。儒者治外。而佛者治內。儒者該博。而佛者簡易。儒者進求。而佛者休歇。不言儒者之無功也。亦靜躁之不同矣。老子曰常無慾以觀其妙。猶是佛家金鎖之難也。同安察云無心猶隔一重關。況著意以觀妙乎。老子曰。不見可欲。使心不亂。佛則雖見可欲心亦不亂。故曰利衰譭譽稱譏苦樂八法之風。不動如來。猶四風之吹鬚彌也。老子曰。弱其志。佛則立大願力。老以玄牝為天地之根。佛則曰。若人慾識佛境界。當凈其意如虛空。外無一法而建立。法尚應舍。何況非法。老以抱一專氣知止不殆不為而成絕聖棄智。此則正是圓覺作止任滅之四病也。老曰。去彼取此。釋則圓同太虛無缺無餘。良由取捨所以不如。老曰。吾有大患為吾有身。文殊師利則以身為如來種。肇法師解云。凡夫沉淪諸趣。為煩惱所蔽。進無寂滅之歡。退有生死之畏。故能發跡塵勞標心無上。植根生死而敷正覺之華。蓋幸得此
【現代漢語翻譯】 現代漢語譯本 沒有信根的人，就像得了膏肓之疾一樣，無法救治。儒家談論人性，而佛家明見自性。儒家勞心費神，而佛家安心自在。儒家貪戀執著，而佛家解脫自在。儒家喧囂吵鬧，而佛家純凈安寧。儒家崇尚權勢，而佛家忘卻得失。儒家爭奪權力，而佛家隨順因緣。儒家有所作為，而佛家無為而治。儒家分別計較，而佛家平等對待。儒家有所好惡，而佛家圓融無礙。儒家希望受人尊重，而佛家看輕名利。儒家追求名聲，而佛家追求真理。儒家心神散亂，而佛家觀照內心。儒家治理外在事物，而佛家治理內在心性。儒家學識淵博，而佛家簡明扼要。儒家不斷進取，而佛家止息妄念。我並不是說儒家沒有功勞，只是他們的心境一個浮躁，一個安靜，有所不同罷了。 老子說：『常無慾以觀其妙』，這仍然是佛家所說的金鎖難關。同安察禪師說：『無心尚隔一重關』，更何況是有意去觀察玄妙呢？老子說：『不見可欲，使心不亂』，佛家則是即使見到可欲之物，內心也不會動搖。所以說，利、衰、毀、譽、稱、譏、苦、樂這八種世間風，都不能動搖如來，就像微風吹動須彌山一樣。老子說：『弱其志』，佛家則是立下宏大的誓願。老子以玄牝（xuán pìn，指生殖之門）為天地的根源，佛家則說：『若人慾識佛境界，當凈其意如虛空，外無一法而建立，法尚應舍，何況非法。』老子以抱守專一、調勻氣息、知止不殆、不妄為而成事、絕棄聖智為要，這正是圓覺經中所說的作、止、任、滅四種病態。老子說：『去彼取此』，佛家則認為圓滿等同於太虛空，沒有欠缺也沒有剩餘，正是因為有取捨，所以才不如法。老子說：『吾有大患為吾有身』，文殊師利菩薩則認為身體是如來之種。肇法師解釋說：『凡夫沉淪於各個境界，被煩惱所遮蔽，前進沒有寂滅的喜悅，後退又有生死的恐懼，所以才能在塵世中發跡，立下無上的志願，在生死中紮根，開出正覺之花，實在是值得慶幸。』
【English Translation】 English version A person without faith is like having a disease in the vital region (gāohuāng zhī jí), incurable. Confucianists talk about human nature, while Buddhists see their own nature. Confucianists labor their minds, while Buddhists find peace of mind. Confucianists are greedy and attached, while Buddhists are liberated. Confucianists are noisy, while Buddhists are pure and quiet. Confucianists value power, while Buddhists forget about gain and loss. Confucianists fight for power, while Buddhists go with the flow of karma. Confucianists act with purpose, while Buddhists act without intention. Confucianists discriminate, while Buddhists are equal. Confucianists have likes and dislikes, while Buddhists are harmonious. Confucianists hope to be respected, while Buddhists think lightly of fame. Confucianists seek fame, while Buddhists seek the Tao (dào, the path). Confucianists are scattered, while Buddhists are mindful. Confucianists govern the external, while Buddhists govern the internal. Confucianists are knowledgeable, while Buddhists are simple. Confucianists seek advancement, while Buddhists rest. I am not saying that Confucianists have no merit, but their states of mind are different, one is restless and the other is quiet. Lao Tzu (Lǎozǐ) said, 'Always be without desire in order to observe its subtlety,' which is still the difficult golden lock that Buddhists speak of. Zen Master Tong'an Cha (Tóng'ān Chá) said, 'Without mind, there is still a barrier,' how much more so if one intentionally observes the subtlety? Lao Tzu said, 'Do not see what is desirable, so that the mind is not disturbed.' Buddhists, on the other hand, even when they see what is desirable, their minds are not disturbed. Therefore, it is said that the winds of the eight worldly conditions—gain, loss, disgrace, honor, praise, blame, suffering, and joy—cannot move the Tathagata (Rúlái, 'Thus Come One'), just as the breeze blows Mount Sumeru (Xūmí, the central world-mountain). Lao Tzu said, 'Weaken their will,' while Buddhists make great vows. Lao Tzu takes the mysterious female (xuán pìn) as the root of heaven and earth, while Buddhists say, 'If a person wants to know the realm of the Buddha, he should purify his mind like empty space, without establishing a single dharma (fǎ, teachings) externally. Even dharmas should be abandoned, how much more so non-dharmas?' Lao Tzu emphasizes holding to oneness, concentrating one's breath, knowing when to stop to avoid danger, accomplishing things without acting, and abandoning sageliness and discarding wisdom. These are precisely the four sicknesses of acting, stopping, letting go, and ceasing, as described in the Śūraṅgama Sūtra (Yuánjué jīng). Lao Tzu said, 'Go there and take this,' while Buddhists believe that perfection is the same as the great void, without lack or remainder. It is precisely because of taking and giving that it is not as good. Lao Tzu said, 'My great worry is that I have a body,' while Manjushri Bodhisattva (Wénshū Shīlì Púsà) believes that the body is the seed of the Tathagata. Dharma Master Zhao (Zhào Fǎshī) explained, 'Ordinary people are mired in various realms, obscured by afflictions, without the joy of nirvana (jímie) in advance, and with the fear of birth and death in retreat, so they can develop in the mundane world, set their minds on the unsurpassed, plant their roots in birth and death, and blossom the flower of right enlightenment, which is fortunate indeed.'
身而當勇猛精進以成辦道果。如高原陸地不生蓮華。卑濕淤泥乃生此花。是故煩惱泥中。乃有眾生起佛法耳。老曰。視之不見名曰夷。聽之不聞名曰希。釋則曰離色求觀非正見。離聲求聽是邪聞。老曰豫兮若冬涉川。猶兮若畏四鄰。釋則曰隨流認得性。無喜亦無憂。老曰。智慧出有大偽。佛則無礙清凈慧。皆從禪定生。以大智慧到彼岸。老曰。我獨若昏我獨悶悶。楞嚴則以明極為如來。三祖則曰。洞然明白。大智則曰。靈光洞耀。迥脫根塵。老曰。道之為物也。唯恍唯惚。窈兮冥兮。其中有精。釋則務見諦明瞭。自肯自重。老曰。道法自然。楞伽則曰。前聖所知。轉相傳授。老曰。物壯則老。是謂非道。佛則一念普觀無量劫。無去無來亦無住。以謂道無古今。豈有壯老。人之幻身亦老也。豈謂少者是道老者非道乎。老則堅欲去兵。佛則以一切法皆是佛法。老曰。道之出。言淡乎其無味。佛則云。信吾言者。猶如食蜜。中邊皆甜。老曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。若據宗門中則勤而行之。正是下士。為他以上士之士兩易其語。老曰。塞其穴閉其門。釋則屬造作以為者敗執者失又成落空。老欲去智愚民復結繩而用之。佛則以智波羅蜜。變眾生業識為方便智。換名不換體也。不謂老子無道也。
亦淺奧之不同耳。雖然三教之書各以其道。善世礪俗。猶鼎足之不可缺一也。若依孔子行事。為名教君子。依老子行事。為清虛善人。不失人天可也。若曰盡滅諸累純其清凈本然之道。則吾不敢聞命矣。余嘗喻之。讀儒書者。則若趨炎附灶而速富貴。讀佛書者。則若食苦咽澀。而致神仙。其初如此。其效如彼。富貴者未死已前溫飽而已。較之神仙孰為優劣哉。儒者但知孔孟之道而排佛者。舜犬之謂也。舜家有犬。堯過其門而吠之。是犬也。非謂舜之善而堯之不善也。以其所常見者舜而未常見者堯也。吳書云。吳主孫權問尚書令闞澤曰。孔丘老子得與佛比對否。闞澤曰。若將孔老二家比校佛法。遠之遠矣。所以然者。孔老設教。法天制用。不敢違天。諸佛說教。諸天奉行不敢違佛。以此言之。實非比對明矣。吳主大悅。或曰。佛經不當誇示。誦習之人必獲功德。蓋不知諸佛如來。以自得自證誠實之語。推己之驗以及人也。豈虛言哉。諸經皆云。以無量珍寶佈施。不及持經句偈之功者。蓋以珍寶住相佈施。止是生人天中福報而已。若能持念。如說修行。或於諸佛之道一言見諦。則心通神會。見謝疑亡。了物我於一如。徹古今于當念。則道成正道。覺齊佛覺矣。孰盛於此哉。儒豈不曰。為其事而無其功者。髡未嘗睹也。或曰
【現代漢語翻譯】 現代漢語譯本：也只是深淺不同罷了。雖然儒、釋、道三教的書籍各自闡述其道理，都能用來匡正世風、磨礪習俗，就像鼎的三條腿一樣，缺一不可。如果按照孔子的方式行事，可以成為名教的君子；按照老子的方式行事，可以成為清虛的善人，這樣不失為人或天人也是可以的。如果說要完全滅除各種牽累，純粹地保持清凈本然的道，那麼我不敢聽從這樣的教誨。我曾經打過一個比方，讀儒家書籍的人，就像趨炎附勢、靠近爐灶一樣，可以快速地獲得富貴；讀佛家書籍的人，就像吃苦澀難嚥的食物一樣，可以達到神仙的境界。開始的時候是這樣，最終的效果是那樣。獲得富貴的人，在未死之前只是溫飽而已，與神仙相比，哪一個更優越呢？那些只知道孔孟之道而排斥佛法的儒者，就像舜家的狗一樣。舜家有條狗，堯經過他家門口時，狗就對著堯叫。這只是狗的行為，並不是說舜是好的而堯是不好的，而是因為狗常見到的是舜，而沒有見過堯。吳國的史書上記載，吳主孫權問尚書令闞澤說：『孔丘、老子可以和佛相比嗎？』闞澤回答說：『如果將孔子、老子的學說與佛法相比，那就相差太遠了。』之所以這樣說，是因為孔子、老子設教，是傚法天道來制定規則，不敢違背天道。而諸佛說法，諸天都要奉行，不敢違背佛。從這個角度來說，實在不能相提並論，這很明顯。』吳主聽后非常高興。有人說：『佛經不應該誇大其詞，誦讀學習的人一定能獲得功德。』這實在是不知道諸佛如來是用自己證悟的真實之語，用自己親身驗證的經驗來教導他人啊，難道是虛妄之言嗎？各種經典都說，用無量的珍寶來佈施，也比不上受持經典中的一句偈語的功德。這是因為用珍寶佈施是著相佈施，只能獲得在人天中享福的果報。如果能夠受持唸誦，按照佛所說的去修行，或者對於諸佛之道一言見諦，那麼心意就能通達，精神就能領會，疑慮就會消除，執著就會消亡，就能明白萬物與我都是一體的，就能徹悟古今都在當下這一念之中，這樣就能成就道業，覺悟與佛相等了。還有什麼比這更殊勝的呢？儒家難道不是說：『做這件事卻沒有相應的功效，我從來沒有見過。』有人說
【English Translation】 English version: It's just a difference in depth. Although the books of Confucianism, Taoism, and Buddhism each expound their own principles, they can all be used to correct the world and temper customs, just like the three legs of a tripod, none of which can be missing. If one acts according to Confucius, one can become a gentleman of the 'Doctrine of Names'; if one acts according to Lao Tzu, one can become a pure and virtuous person. It is acceptable to remain as a human or a deva. But if you say to completely eliminate all burdens and purely maintain the inherently pure Dao, then I dare not hear such teachings. I once used an analogy: those who read Confucian books are like rushing to warmth and clinging to the stove, quickly gaining wealth and status; those who read Buddhist books are like eating bitter and astringent food, attaining the state of immortals. The beginning is like this, and the effect is like that. Those who gain wealth and status are only warm and fed before death. Compared to immortals, which is superior? Those Confucians who only know the teachings of Confucius and Mencius and reject Buddhism are like the dog of Shun's family. Shun's family had a dog, and when Yao passed by his door, the dog barked at him. This is just the behavior of a dog; it does not mean that Shun is good and Yao is not good, but because the dog often sees Shun and has not seen Yao. The history of Wu records that Sun Quan, the ruler of Wu, asked Kan Ze, the Minister of the Imperial Secretariat: 'Can Confucius and Lao Tzu be compared to the Buddha?' Kan Ze replied: 'If you compare the teachings of Confucius and Lao Tzu with the Buddha's teachings, then they are far apart.' The reason for this is that Confucius and Lao Tzu established their teachings by imitating the way of heaven to formulate rules, daring not to violate heaven. But when the Buddhas preach, all the devas must follow and dare not violate the Buddha. From this perspective, it is clearly incomparable.' The ruler of Wu was very pleased after hearing this. Someone said: 'The Buddhist scriptures should not exaggerate; those who recite and study them will surely gain merit.' This is truly not knowing that the Buddhas and Tathagatas use their own enlightened and truthful words, using their own personally verified experiences to teach others. Are these false words? All the scriptures say that giving alms with immeasurable treasures is not as meritorious as upholding a single verse from the scriptures. This is because giving alms with treasures is giving alms with attachment to form, and can only obtain the reward of enjoying blessings in the human and heavenly realms. If one can uphold and recite, practice according to what the Buddha said, or have a single word of insight into the way of the Buddhas, then one's mind will be clear, one's spirit will understand, doubts will be eliminated, attachments will disappear, and one will understand that all things and oneself are one, and one will thoroughly realize that the past and present are all in the present moment. In this way, one can accomplish the path and one's enlightenment will be equal to the Buddha's enlightenment. What could be more excellent than this? Doesn't Confucianism say: 'I have never seen someone who does something without achieving the corresponding effect.' Someone said
。始乎為士。終乎為聖人。語不云乎。學也祿在其中矣。易曰。積善之家。必有餘慶。書曰。作善降祥。此亦必然之理也。豈吾聖人妄以祿與慶祥誇示於人乎。或曰。誦經以獻鬼神者。彼將安用。余曰。子固未聞。財施猶輕法施最重。古人蓋有遠行。臨別不求珍寶而乞一言以為惠者。如晏子一言之諷。而齊侯省刑。景公一言之善。而熒惑退舍。吾聖人之門弟子。或問孝。或問仁。或問政。或問友。或問事君。或問為邦。有得一言長善救失。而終身為君子者矣。此止終身治世之語耳。比之如來大慈法施。誠諦之語。感通八部龍天。震動十方世界。或向一言之下。心地開明。一念之間。性天朗徹。高超三界穎脫六塵。清涼身心。剪拂業累。契真達本入聖超凡。得意生身。自然無礙。隨緣作主遇緣即宗。先得菩提。次行濟度。世間之法。復有過此者乎。一切鬼神。各欲解脫其趣。其于如來稱性實談。欣戴護持也。宜矣。又況佛為無上法王。金口所說聖教靈文。一誦之則為法輪轉地。夜叉唱空報四天王。天王聞已如是展轉。乃至梵天。通幽通明。龍神悅懌。猶若綸言誕布詔令橫流。寰宇之間孰不欽奉。又況佛為四生慈父。如父命其子。奚忍不從。誦經之功其旨如此。教中雲。若能七日七夜心不散亂者。隨其所作定有感應。若形
【現代漢語翻譯】 現代漢語譯本：開始時只是個讀書人，最終卻成爲了聖人。《論語》里不是說過嗎？學習，俸祿就在其中了。《易經》說：『積累善行的人家，必定有剩餘的福慶。』《尚書》說：『行善就會降下吉祥。』這也是必然的道理啊！難道我們聖人會隨便用俸祿、福慶、吉祥來誇耀給人嗎？ 有人問：『誦經來獻給鬼神，他們能用得上嗎？』我回答說：『你實在沒聽說過，財物佈施還算輕的，佛法佈施才是最重要的。古時候有人要遠行，臨別時不求珍寶，而請求一句贈言作為恩惠。』比如晏子一句勸諫的話，齊景公就減輕了刑罰；景公一句善言，熒惑星就退避了。我們聖人的門下弟子，有的問孝道，有的問仁義，有的問政治，有的問交友，有的問事奉君主，有的問治理國家，有人得到一句良言，增長善行，改正過失，最終成為君子。這只不過是終身治理世事的言語罷了。與如來（Tathagata，佛的稱號）大慈悲的佛法佈施相比，真實可靠的言語，能感通八部龍天（Naga and Deva, 天龍八部，佛教的護法神），震動十方世界。或許在一句話之下，心地開明；一念之間，本性光明透徹，超越三界（Trailokya，欲界、色界、無色界）擺脫六塵（Six sense objects，色、聲、香、味、觸、法），清涼身心，剪除業障，契合真如（Tathata，事物的本然狀態）通達根本，入聖超凡，得意于自身，自然沒有阻礙，隨順因緣成為主宰，遇到因緣就遵循它。先證得菩提（Bodhi，覺悟），再施行救度。世間的法，還有超過這的嗎？ 一切鬼神，都想解脫他們所處的境界，對於如來（Tathagata，佛的稱號）符合本性的真實言談，都歡喜地信奉和護持，這是應該的。更何況佛是無上法王，金口所說的聖教靈文，一誦讀就如同法輪（Dharmacakra，佛法之輪）轉動于大地，夜叉（Yaksa，一種鬼神）在空中歌唱，報告給四大天王（Four Heavenly Kings，佛教的護法神），天王聽了之後就這樣輾轉相告，乃至傳到梵天（Brahma，色界天的最高天），通達幽冥，照亮一切。龍神（Naga，一種神）喜悅，就像皇帝頒佈詔令，詔令橫流，天下之間誰不欽佩奉行？更何況佛是四生（Four kinds of birth，胎生、卵生、濕生、化生）慈悲的父親，如同父親命令他的兒子，怎麼忍心不聽從呢？誦經的功德，它的意義就在這裡。教義中說：『如果能七天七夜心不散亂，那麼隨著你所做的事情，必定會有感應。』如果...
【English Translation】 English version: Initially, one is merely a scholar, but ultimately, one becomes a sage. As the saying goes, 'In learning, there is also emolument.' The Book of Changes says, 'A family that accumulates goodness will surely have surplus blessings.' The Book of Documents says, 'Doing good brings down auspiciousness.' This is also a natural principle! Would our sages casually boast of emolument, blessings, and auspiciousness to others? Someone asks, 'What use do ghosts and spirits have for reciting scriptures offered to them?' I reply, 'You truly haven't heard that material giving is light, while Dharma giving is the most important. In ancient times, some people, when about to travel far, would not seek precious jewels upon parting but would request a word of advice as a favor.' For example, with one remonstrance from Yanzi, Duke Jing of Qi reduced punishments; with one good word from Duke Jing, the planet Yinghuo (Mars) retreated. Among the disciples of our sages, some asked about filial piety, some about benevolence, some about politics, some about friendship, some about serving the ruler, some about governing the state. Some obtained a single word that increased goodness and corrected faults, and ultimately became gentlemen. These are merely words for governing the world for a lifetime. Compared to the Tathagata's (Buddha's title) great compassionate Dharma giving, truthful words can resonate with the Eight Classes of Dragons and Devas (Naga and Deva, the Eight Legions, protectors of Buddhism), shaking the ten directions of the world. Perhaps with one word, the mind opens; in a single thought, the nature of mind becomes clear and bright, transcending the Three Realms (Trailokya, the Desire Realm, Form Realm, and Formless Realm), escaping the Six Sense Objects (Six sense objects, form, sound, smell, taste, touch, and dharma), cooling the body and mind, cutting away karmic burdens, aligning with Suchness (Tathata, the true nature of things), reaching the root, entering sainthood and transcending the ordinary, finding satisfaction in oneself, naturally without hindrance, following conditions to become the master, meeting conditions to adhere to them. First attain Bodhi (Enlightenment), then practice deliverance. Is there any worldly law that surpasses this? All ghosts and spirits desire to be liberated from their realms. They joyfully believe in and protect the Tathagata's (Buddha's title) true words that accord with their nature, as they should. Moreover, the Buddha is the unsurpassed Dharma King. The sacred and efficacious words spoken from his golden mouth, when recited, are like the Dharma wheel (Dharmacakra, the Wheel of Dharma) turning on the earth. Yakshas (Yaksa, a type of spirit) sing in the air, reporting to the Four Heavenly Kings (Four Heavenly Kings, protectors of Buddhism). The Heavenly Kings, upon hearing this, relay the message in turn, even to Brahma (Brahma, the highest heaven in the Form Realm), penetrating the hidden and illuminating all. The Dragon Gods (Naga, a type of deity) rejoice, just as when the emperor issues a decree, the decree flows everywhere, and who in the world does not revere and follow it? Moreover, the Buddha is the compassionate father of the Four Kinds of Birth (Four kinds of birth, viviparous, oviparous, moisture-born, and metamorphic). Just as a father commands his son, how could he bear not to obey? The merit of reciting scriptures, its meaning lies here. The teachings say, 'If one can keep the mind unscattered for seven days and seven nights, then whatever one does will surely have a response.' If...
留神往。外寂中搖。則尋行數墨而已。何異春禽晝啼秋蟲夜鳴。雖百萬遍果何益哉。余謂耿恭拜井而出泉。魯陽揮戈而駐日。誠之所感只在須臾。七日之期尚為差遠。十千之魚得聞佛號。而為十千天子。五百之蝠因樂法音。而為五百聖賢。蟒因修懺而生天。龍聞說法而悟道。古人豈欺我哉。三藏教乘者權教也。實際理地者唯此一事實也。唯佛世尊是究竟法。而一切法者。為眾生設也。今不藉權教啟迪初機。而遽欲臻實際理地者。不亦見彈而思鸮炙乎。此善惠大士所謂渡河須用筏。到岸不須船也。其不然乎。佛法化度世間。皎如青天白日。而迷者不信。是猶盲人不見日月也。豈日月之咎哉。但隨機演說。方便多門未易究耳。學者如人習射。久久方中。棗柏大士云。存修卻敗。放逸全乖。急亦不成緩亦不得。但知不休必不虛棄。又白樂天問寬禪師。無修無證。何異凡夫。師曰。凡夫無明二乘執著。離此二病。是曰真修。真修者不得勤。不得忘。勤則近執著。忘則落無明。此為心要耳。此真初學入道之法門也。或謂佛教有施食真言。能變少為。多如七粒變十方之語。豈有是理。余曰。不然。子豈不聞勾踐一器之醪。而眾軍皆醉。欒巴一潠之酒。而蜀川為雨。心靈所至而無感不通。況托諸佛廣大願力。廓其善心。變少為多。何
【現代漢語翻譯】 現代漢語譯本：留心內觀，如果只是外表寂靜而內心動搖，那就只是尋章摘句罷了。這和春天鳥兒白天啼叫、秋天蟲兒夜晚鳴叫有什麼區別呢？即使重複百萬遍又有什麼用呢？我認為耿恭拜井而泉水涌出，魯陽揮動戈而使太陽停止，真誠所感動的力量只在一瞬間。七天的期限還顯得太長。一萬條魚因為聽聞佛號，而轉生為一萬個天子；五百隻蝙蝠因為喜愛佛法之音，而轉生為五百位聖賢。蟒蛇因為修行懺悔而昇天，龍因為聽聞說法而悟道。古人難道會欺騙我們嗎？三藏教乘（佛教的經典）是權巧方便之教，實際理地（真理的實際境界）是唯一的真實。只有佛世尊才是究竟之法，而一切法，都是為眾生而設立的。現在不借助權巧方便之教來啓發初學者，卻想要直接達到實際理地，這不就像看到彈丸就想吃烤貓頭鷹一樣嗎？這就是善慧大士所說的『渡河需要用筏子，到達岸邊就不需要船了』。難道不是這樣嗎？佛法化度世間，像太陽一樣明亮，而迷惑的人不相信，這就像盲人看不見太陽一樣，難道是太陽的過錯嗎？只是隨機說法，方便法門很多，不容易窮盡罷了。學習的人就像學習射箭，經過長久的練習才能射中目標。棗柏大士說：『執著于修行反而會失敗，放縱懈怠就完全背離了正道。急躁不行，緩慢也不行，只要知道不停地努力，一定不會白費。』又白樂天問寬禪師：『無修無證，和凡夫有什麼區別？』禪師說：『凡夫有無明，二乘（聲聞和緣覺）有執著。離開這兩種毛病，就叫做真修。』真修的人不能過於勤奮，也不能過於忘記。勤奮就接近執著，忘記就落入無明。這是修心的要訣啊。這是初學者進入佛道的法門。或者有人說佛教有施食真言，能把少的東西變成多，比如『七粒米變成十方』的說法，難道有這樣的道理嗎？』我說：『不是這樣的。你難道沒聽說過勾踐用一器酒，而使軍隊都醉了；欒巴用一口酒，而使蜀地降雨。心靈的力量所到之處，沒有不能感應的。何況依託諸佛廣大的願力，擴充套件其善心，變少為多，為什麼不能呢？』 現代漢語譯本：何疑哉。或曰。唸佛一門最為穩當。但恐臨命終時。或因風火所逼。或為家眷所累。心神昏昧。唸佛不得。將奈何。余曰。不然。唸佛之人。佛力加被。諸邪不侵。縱令業力所障。亦不至昏昧。如或萬一昏昧。但于平日至誠懇切之時。預辦資糧。自然不致臨時慌亂。何以言之。如人遠行。必先預備路糧。臨時方免飢餒。又如遷徙。必先預置新居。臨時方免狼狽。是知臨終唸佛。全仗平日用功。平日唸佛如是。臨終自然如是。經云。如人學射。百發百中。箭箭不虛。以是應驗。豈虛語哉。
【English Translation】 English version: Be mindful and look inward. If there is only external stillness while the mind is agitated, then it is merely engaging in literal interpretation. How is this different from spring birds chirping during the day and autumn insects chirping at night? Even if repeated millions of times, what benefit is there? I believe that Geng Gong's bowing to the well resulted in water springing forth, and Lu Yang's waving of his spear caused the sun to halt. The power of sincere feeling is only in a moment. A period of seven days is still too long. Ten thousand fish, upon hearing the Buddha's name (Namo Buddhaya), were reborn as ten thousand devas (heavenly beings); five hundred bats, because they delighted in the sound of the Dharma (Buddhist teachings), were reborn as five hundred sages. A python ascended to heaven through repentance, and a dragon attained enlightenment upon hearing the Dharma. Would the ancients deceive us? The Tripitaka (Three Baskets) teachings are expedient teachings. The actual ground of reality is the one and only truth. Only the World Honored One (Buddha) is the ultimate Dharma, and all dharmas are established for sentient beings. Now, without using expedient teachings to enlighten beginners, one wants to directly reach the actual ground of reality. Isn't this like seeing a pellet and wanting to eat roasted owl? This is what Great Master Shanhui meant when he said, 'One needs a raft to cross the river, but one doesn't need a boat upon reaching the shore.' Isn't that so? The Buddha's Dharma transforms and liberates the world, shining like the sun and moon, but those who are deluded do not believe. This is like a blind person not seeing the sun and moon. Is it the fault of the sun and moon? It is just that the teachings are given according to the capacity of the audience, and the expedient methods are many, making it difficult to fully understand. Learners are like people practicing archery, who can only hit the target after long practice. Great Master Zaobai said, 'Clinging to cultivation leads to failure, while indulgence completely deviates from the path. Being hasty is not good, nor is being slow. Just know that continuous effort will not be in vain.' Also, Bai Letian asked Zen Master Kuan, 'Without cultivation and without realization, how is one different from an ordinary person?' The Zen master said, 'Ordinary people have ignorance, and the Two Vehicles (Shravakas and Pratyekabuddhas) have attachment. To be free from these two faults is called true cultivation.' Those who truly cultivate should not be too diligent, nor should they forget. Diligence leads to attachment, and forgetting leads to ignorance. This is the key to cultivating the mind. This is the Dharma gate for beginners entering the path. Or someone might say that Buddhist teachings have food-offering mantras (dharanis) that can transform a little into a lot, such as the saying 'seven grains of rice become the ten directions.' Is there such a principle?' I say, 'It is not like that. Have you not heard that Goujian used one vessel of wine to intoxicate his entire army, and Luan Ba used one mouthful of wine to bring rain to the Shu region? Where the power of the mind reaches, there is no lack of response. Moreover, relying on the vast vows of all Buddhas, expanding one's good heart, transforming a little into a lot, why not?' English version: Why doubt it? Someone might say, 'The Pure Land (Sukhavati) practice of reciting the Buddha's name (Namo Amitabha Buddha) is the most reliable. But I fear that at the time of death, due to the disturbance of the four elements (earth, water, fire, wind) or the burden of family, one's mind will be confused and one will be unable to recite the Buddha's name. What should be done?' I say, 'It is not like that. Those who recite the Buddha's name receive the Buddha's power and protection, and evil influences cannot invade. Even if obstructed by karmic forces, one will not become confused. If, in the rare case, one does become confused, then one should prepare provisions during times of sincerity and earnestness in daily life, so that one will naturally not be flustered at the time of death.' Why do I say this? It is like a person traveling far who must first prepare food for the journey, so as to avoid hunger and starvation along the way. It is also like moving to a new place, where one must first prepare a new home, so as to avoid being in a state of chaos at the time of the move. It is known that reciting the Buddha's name at the time of death relies entirely on the effort made in daily life. If one recites the Buddha's name like this in daily life, then one will naturally be like this at the time of death. The sutra says, 'It is like a person learning archery who hits the target every time, with every arrow being true.' This is the verification. How can it be false talk?'
疑之有。妙哉。佛之知見廣大深遠。具六神通。唯其具宿命通。則一念超入于多劫。唯其具天眼通。則一瞬遍周于沙界。且如阿那律小果聲聞爾。唯具天眼一通。尚能觀大千世界。如觀掌中。況佛具真天眼乎。舍利弗亦小果聲聞爾。于弟子中但稱智慧第一。尚能觀人根器。至八千大劫。況佛具正遍知乎。唯其知見廣大深遠。則說法亦廣大深遠矣。又豈凡夫思慮之所能及哉。試以小喻大。均是人也。有大聰明者。有極愚魯者。大聰明者。于上古興亡治亂之跡。六經子史之論。事皆能知。至於海外之國。雖不及到。亦可觀書以知之。極愚魯者。誠不知也。又安可以彼知者為誕也。一自佛法入此之後。間有聖人。出現流通輔翼。試摭眾人耳目之所聞見者論之。如觀音菩薩示現於唐文宗朝。泗洲大聖出現于唐高宗朝。婺州義烏縣傅大士。齊建武四年乙丑五月八日生時。有天竺僧嵩頭陀來謂曰。我昔與汝毗婆尸佛所同發誓愿。今兜率天宮衣缽見在。何日當還。命大士臨水觀形。見有圓光寶蓋。大士曰。度生為急。何思彼樂乎。行道之時。常見釋迦金粟定光三如來。放光襲其體。虢州閿鄉張萬回法雲公者。生於唐貞觀六年五月五日。有兄萬年。久征遼左。相去萬里。母程氏思其信音。公早晨告母而往。至暮持書而還。豐干禪師。居
常騎虎出入。寒山拾得為之執侍。明州奉化布袋和尚。坐亡于岳林寺。而復現於他州。宋太始初。志公禪師。乃金城宋氏之子。數日不食無饑容。語多靈應。晉石勒時佛圖澄。掌中照映千里。鎮州善化臨終之時。搖鈴騰空而去。五臺鄧隱峰。遇官兵與吳元濟交戰。飛錫乘空而過。兩軍遂解。嵩岳帝受戒法于元圭禪師。仰山小釋迦。有羅漢來參。並受二王戒法。破灶墮之類。皆能證果鬼神。達磨大師。一百五十餘歲。滅於後魏孝明帝。太和十九年。葬于熊耳山。后三歲魏宋云奉使西域回。遇于蔥嶺。攜一革履。歸西而去。后孝莊聞奏啟墳觀之。果只一履存焉。文殊師利。佛滅度后。四百年猶在人間。天臺南嶽。羅漢所居應供人天。屢顯聖蹟。汀州南安巖主靈異頗多。潭州華林善覺禪師。武寧新興嚴陽尊者。俱以虎為侍從。道宣律師。持律精嚴。感毗沙門天王之子為護戒神。借得天上佛牙。今在人間。徽宗皇帝。初登極時。因取觀之。舍利隔水晶匣。落如雨點。故太平盛典。有御製頌云。大士釋迦文。虛空等一塵。有求皆感應。無剎不分身。玉瑩千輪皎。金剛百鍊新。我今恭敬禮。普愿濟群倫。皇帝知余好佛。而嘗為余親言其事。如前所摭。諸菩薩聖人。皆學佛者也。余所謂若使佛有纖毫妄心。則安能攝伏于具神通聖人也
【現代漢語翻譯】 常騎虎出入：經常騎著老虎出入。 寒山（Hanshan，唐代詩人）拾得（Shide，唐代詩人）為之執侍：寒山和拾得為他執侍。 明州奉化布袋和尚（Budai，彌勒菩薩的化身）：明州奉化的布袋和尚，在岳林寺坐化，之後又在其他州顯現。 宋太始初，志公禪師（Zhi Gong，南北朝時期禪師）：宋太始初年，志公禪師，是金城宋氏的兒子，幾天不吃飯也沒有飢餓的樣子，說的話多有靈驗。 晉石勒時佛圖澄（Fotucheng，西域僧人）：晉朝石勒時期，佛圖澄，掌中能照映千里。 鎮州善化（Shanhua，唐代僧人）臨終之時，搖鈴騰空而去：鎮州善化臨終的時候，搖著鈴鐺騰空而去。 五臺鄧隱峰（Deng Yin Feng，唐代僧人）：五臺山的鄧隱峰，遇到官兵與吳元濟交戰，飛錫乘空而過，兩軍於是解散。 嵩岳帝受戒法于元圭禪師（Yuan Gui，唐代禪師）：嵩岳大帝從元圭禪師那裡接受戒法。 仰山小釋迦（Yangshan，唐代禪師）：仰山小釋迦，有羅漢來參拜，並接受二王（護法神）的戒法。 破灶墮之類，皆能證果鬼神：像破灶墮這樣的鬼神，都能證得果位。 達磨大師（Bodhidharma，禪宗初祖）：達磨大師，一百五十多歲，在後魏孝明帝太和十九年圓寂，葬于熊耳山。 后三歲魏宋云奉使西域回，遇于蔥嶺，攜一革履，歸西而去：三年後，北魏的宋云出使西域回來，在蔥嶺遇到達磨，達磨拿著一隻鞋子，向西而去。 后孝莊聞奏啟墳觀之，果只一履存焉：後來孝莊帝聽說了這件事，打開墳墓觀看，果然只有一隻鞋子。 文殊師利（Manjusri，智慧的象徵）：文殊師利菩薩，在佛陀滅度后四百年仍然在人間。 天臺南嶽（Tiantai and Nanyue，佛教聖地），羅漢所居應供人天：天臺山和南嶽，是羅漢居住的地方，應該接受人天的供養。 屢顯聖蹟：屢次顯現聖蹟。 汀州南安巖主靈異頗多：汀州南安巖的主持有很多靈異的事蹟。 潭州華林善覺禪師（Shanjue，唐代禪師），武寧新興嚴陽尊者（Yanyang，唐代禪師）：潭州華林善覺禪師，武寧新興嚴陽尊者，都以老虎作為侍從。 道宣律師（Daoxuan，唐代律師）：道宣律師，持戒精嚴，感得毗沙門天王（Vaisravana）的兒子作為護戒神，借得天上的佛牙，現在還在人間。 徽宗皇帝，初登極時，因取觀之，舍利隔水晶匣，落如雨點：徽宗皇帝剛登基的時候，曾經取出來觀看，舍利隔著水晶匣，像雨點一樣落下。 故太平盛典，有御製頌云：所以《太平盛典》中，有皇帝親自撰寫的頌詞說： 『大士釋迦文（Sakyamuni），虛空等一塵，有求皆感應，無剎不分身，玉瑩千輪皎，金剛百鍊新，我今恭敬禮，普愿濟群倫。』：『偉大的釋迦文佛，如同虛空中的一粒塵埃，有求必應，在任何地方都能化身，像玉一樣晶瑩，像金剛一樣堅固，我現在恭敬地禮拜，希望能夠普度眾生。』 皇帝知余好佛，而嘗為余親言其事：皇帝知道我喜歡佛法，曾經親自對我說過這件事。 如前所摭，諸菩薩聖人，皆學佛者也：像前面所引用的，各位菩薩聖人，都是學習佛法的人。 余所謂若使佛有纖毫妄心，則安能攝伏于具神通聖人也：我所說的，如果佛有絲毫的虛妄之心，又怎麼能夠攝伏那些具有神通的聖人呢？
【English Translation】 He often rode tigers in and out. Hanshan (Hanshan, a poet of the Tang Dynasty) and Shide (Shide, a poet of the Tang Dynasty) attended to him. The Budai (Budai, an incarnation of Maitreya Bodhisattva) monk of Fenghua, Mingzhou, passed away while sitting at Yue Lin Temple, and then reappeared in other states. In the early years of the Song Dynasty, Zen Master Zhigong (Zhi Gong, a Zen master of the Southern and Northern Dynasties), the son of the Song family of Jincheng, did not eat for several days without showing hunger, and his words were often spiritually effective. During the time of Shi Le of the Jin Dynasty, Fotucheng (Fotucheng, a monk from the Western Regions) could illuminate thousands of miles in his palm. When Shanhua (Shanhua, a monk of the Tang Dynasty) of Zhenzhou was dying, he shook a bell and ascended into the sky. Deng Yin Feng (Deng Yin Feng, a monk of the Tang Dynasty) of Mount Wutai encountered government troops fighting with Wu Yuanji, and flew over them with his tin staff, causing the two armies to disperse. Emperor Songyue received the precepts from Zen Master Yuan Gui (Yuan Gui, a Zen master of the Tang Dynasty). Young Sakyamuni Yangshan (Yangshan, a Zen master of the Tang Dynasty) had Arhats come to visit and received the precepts of the Two Kings (Dharma protectors). Beings like Pozaoduo were all able to attain fruition as ghosts and spirits. The Great Master Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) passed away at the age of over one hundred and fifty during the reign of Emperor Xiaoming of the Later Wei Dynasty, in the nineteenth year of Taihe, and was buried in Xiong'er Mountain. Three years later, Song Yun of the Wei Dynasty returned from a mission to the Western Regions and encountered him in the Congling Mountains, carrying a leather shoe, and went west. Later, Emperor Xiaozhuang heard of this and opened the tomb to observe, and indeed only one shoe remained. Manjusri (Manjusri, symbol of wisdom) Bodhisattva was still in the human world four hundred years after the Buddha's Nirvana. Tiantai and Nanyue (Tiantai and Nanyue, Buddhist sacred places) Mountains, where Arhats reside, should receive offerings from humans and devas. He repeatedly manifested miraculous signs. The abbot of Nanan Rock in Tingzhou had many miraculous events. Zen Master Shanjue (Shanjue, a Zen master of the Tang Dynasty) of Hualin Temple in Tanzhou, and Venerable Yanyang (Yanyang, a Zen master of the Tang Dynasty) of Xinxing in Wuning, both had tigers as attendants. Vinaya Master Daoxuan (Daoxuan, a Vinaya master of the Tang Dynasty) strictly observed the precepts and was rewarded with the son of Heavenly King Vaisravana (Vaisravana) as a precept-protecting deity, and borrowed the Buddha's tooth from heaven, which is still in the human world today. When Emperor Huizong first ascended the throne, he took it out to view it, and the relics fell like raindrops through the crystal box. Therefore, in the 'Taiping Grand Ceremony', there is an imperial ode that says: 'Great Sakyamuni (Sakyamuni), like a dust mote in the void, responds to all requests, manifests in every realm, jade-like and bright, diamond-like and newly forged, I now respectfully bow, wishing to universally save all beings.' The emperor knew that I liked Buddhism and once told me about it himself. As mentioned before, all Bodhisattvas and sages are those who study Buddhism. What I mean is, if the Buddha had the slightest bit of delusion, how could he subdue the sages with supernatural powers?
。釋有如彌天道安東林慧遠生肇融睿陳慧榮隋法顯梁法雲智文之徒。皆日記數萬言。講則天華墜席。頑石點頭。亦豈常人哉。如李長者龐居士。非聖人之徒歟。孫思邈寫華嚴經。又請僧誦法華經。呂洞賓參禪設供。彼神仙也。豈肯妄為無益之事乎。況茲凡夫。敢恣毀斥。但佛之言。表事表理。有實有權。或半或滿。設漸設頓。各有攸當。茍非具大信根。未能無惑。亦猶吾儒所謂子不語怪力亂神。而春秋石言于晉。神降於莘。易曰。見豕負涂載鬼一車。此非神怪而何。孟子不言利而曰善教得民財。于宋受兼金。此非利而何。蓋聖人之言。從權適變。有反常而合道者。又安可以前後異同之言。議聖人也。諸同志者。幸於佛祖之言。詳披諦信。真積力久。自當證之。方驗不誣。天下人非之。而吾欲正之。正如孟子所謂一薛居州。獨如宋王何。余豈有他哉。但欲以公滅私。使一切人。以難得之身。知有無上菩提。各識自家寶藏。狂情自歇。而勝凈明心。不從人得也。吾何畏彼哉。晉惠帝時。王浮偽作化胡經。蓋不知佛生於周昭王二十四年。滅於穆王五十二年。歷恭懿孝夷厲宣幽平桓莊僖惠襄頃匡定一十六王。滅后二百四十二年。至定王三年方生老子。過流沙時。佛法遐被五天竺。及諸鄰國。著聞天下。已三百餘年矣。何待老子
化胡哉。呂夏卿序八師經曰。小人不知刑獄之畏。而畏地獄之磣。雖生得以欺於世死亦不免於地下矣。今有人焉奸雄氣焰足以塗炭於人而反不敢為者。以有地獄報應。不可逃也。若使天下之人。事無大小。以有因果之故。比不敢自欺其心。善護眾生之念。各無侵凌爭奪之風。則豈不刑措而為極治之世乎。謂佛無益於天下者吾不信矣。諒哉。人天路上以福為先。生死海中修道是急。今有欲快樂人天而不植福。出離生死。而不明道。是猶鳥無翼而欲飛。木無根而欲茂。奚可得哉。古今受五福者非善報而何。嬰六極者。非惡報而何。此皆過去所修。而於今受報。寧不信哉。或云。天堂是妄造。地獄非真說者。何愚如此。佛言。六道而人天鬼畜。灼然可知。四者既已明矣。唯修羅地獄二道。但非凡夫肉眼可見耳。豈虛也哉。只如神怪之事。何世無之。亦涉史傳之載錄。豈無耳目之聞見。雖愚者亦知其有矣。人多信於此。而疑于彼者。是猶終日數十。而不知二五也。可謂賢乎。曾有同僚謂余曰。佛之戒人不食肉味。不亦迂乎。試與公詳論之。雞之司晨。貍之捕鼠。牛之力田。馬之代步。犬之司御。不殺可也。如豬羊鵝鴨水族之類。本只供庖廚之物。茍為不殺。則繁植為害。將安用哉。余曰不然。子未知佛理者也。吾當為子言其涯
略。章明較著善惡報應。唯佛以真天眼宿命通故能知之。今惡道不休。三塗長沸。良有以也。一切眾生。遞相吞啖。昔相負而冥相償。豈不然乎。且有大身眾生。如鯨鰲師象。巴蛇鯤鵬之類是也。細身眾生。如蚊蚋蟭螟螻蟻蚤虱之類是也。品類鉅細雖殊。均具一性也。人雖最靈。亦只別為一類耳。儻不能積善明德。識心見道。瞀[瞀-矛+牙]然以嗜慾為務。成就種種惡業習氣。于倏爾三二十年之間。則與彼何異哉。且迦樓羅王。展翅闊三百三十六萬里。阿修羅王。身長八萬四千由旬。以彼觀之。則此又不直毫末耳。安可以謀畫之差。大心識之最靈。欺他類之眇小不靈。而恣行殺戮哉。只如世間牢獄。唯治有罪之人。其無事者。自不與焉。智者終不曰建立都縣設官置局。不可閑冷。卻須作一兩段事。往彼相共鬧熱也。今雖眾生無盡惡道茫茫。若無冤對。即自解脫。復何疑哉。若有專切修行。決欲疾得阿耨菩提者。更食眾生血肉。無有是處。唯富貴之人。宰制邦邑者。又須通一線道。昔陸亙大夫。問南泉云。弟子食肉則是。不食則是。南泉曰。食是大夫祿。不食是大夫福。又宋文帝謂求那跋摩曰。孤愧身徇國事。雖欲齋戒不殺。安可得如法也。跋摩曰。帝王與匹夫所修當異。帝王者。但正其出言發令。使人神悅和。人神
【現代漢語翻譯】 現代漢語譯本： 關於善惡報應的道理，只有佛陀憑藉真正的天眼和宿命通才能完全瞭解。如今惡道依然存在，三塗（地獄、餓鬼、畜生）長久沸騰，這確實是有原因的。一切眾生互相吞食，過去所欠的債，在冥冥之中相互償還，難道不是這樣嗎？ 有體型巨大的眾生，比如鯨、鰲、師子（獅子）、象、巴蛇、鯤鵬等等。也有體型微小的眾生，比如蚊、蚋、蟭螟（一種小蟲）、螻蟻、跳蚤、虱子等等。種類大小雖然不同，但都具有相同的佛性。人類雖然最為靈巧，也只不過是其中一類罷了。如果不能積累善行，彰顯美德，認識自心，明見真道，卻昏昧地以嗜慾為務，造作種種惡業習氣，在短暫的二三十年間，那和那些惡道眾生又有什麼區別呢？ 而且，迦樓羅王（一種金翅鳥）展開翅膀有三百三十六萬里寬，阿修羅王（一種非天神）身高八萬四千由旬（長度單位）。用他們的身形來看我們，我們簡直連毫毛都算不上。怎麼能因為謀略上的差異，就仗著自己心識的靈敏，欺負其他種類弱小而不靈敏，而肆意殺戮呢？ 就像世間的牢獄，只懲治有罪的人，沒有犯罪的人自然不會被牽連。智者終究不會說，建立都城縣邑，設定官職機構，不能讓它閑置冷清，一定要找一兩件事來，讓大家一起熱鬧熱鬧。現在雖然眾生無盡，惡道茫茫，如果沒有冤仇，自然就能解脫，又有什麼可懷疑的呢？ 如果有人專心修行，決心快速證得阿耨多羅三藐三菩提（無上正等正覺），卻還食用眾生的血肉，那是絕對不可能的。只有那些富貴之人，掌握國家權力的人，才需要通融一下。以前陸亙大夫問南泉禪師說：『弟子吃肉可以嗎？不吃肉可以嗎？』南泉禪師說：『吃肉是大夫的俸祿，不吃肉是大夫的福報。』 還有宋文帝對求那跋摩（一位僧人）說：『我慚愧自己爲了國家事務而奔波，即使想齋戒不殺生，又怎麼能如法呢？』求那跋摩說：『帝王和普通百姓所修行的應該有所不同。帝王只要端正自己的言行，使人神喜悅和睦，人神』
【English Translation】 English version: Only the Buddha, with his true divine eye and knowledge of past lives, can fully understand the principle of karmic retribution. The evil paths still exist today, and the three woeful realms (hells, hungry ghosts, and animals) are perpetually boiling. There is indeed a reason for this. All sentient beings devour each other, repaying debts from the past in the unseen realm. Is it not so? There are enormous beings, such as whales, ao (giant turtles), lions, elephants, bashe (giant snakes), and kunpeng (mythical birds). There are also tiny beings, such as mosquitoes, gnats, chiao-ming (small insects), ants, fleas, and lice. Although the types and sizes differ, they all possess the same Buddha-nature. Humans, though the most intelligent, are merely one type among them. If they fail to accumulate good deeds, manifest virtue, recognize their own minds, and see the true path, but instead, foolishly indulge in desires and create various evil karmic habits, then in a fleeting twenty or thirty years, what difference is there between them and those beings in the evil realms? Moreover, the Garuda King (a kind of golden-winged bird) spreads its wings three hundred and thirty-six thousand miles wide, and the Asura King (a kind of non-divine being) is eighty-four thousand yojanas (a unit of length) tall. Compared to them, we are not even a hair's breadth. How can we, because of differences in strategy, rely on our intelligence to bully other types that are weak and unintelligent, and wantonly kill them? It is like the prisons in the world, which only punish those who are guilty. Those who are innocent are naturally not involved. The wise will never say that establishing cities and counties, setting up official positions and institutions, cannot be left idle and cold. We must find one or two things to do and have everyone join in the excitement. Now, although sentient beings are endless and the evil paths are vast, if there are no karmic debts, one will naturally be liberated. What doubt is there? If someone is dedicated to cultivation and determined to quickly attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), yet still consumes the flesh and blood of sentient beings, that is absolutely impossible. Only those who are wealthy and powerful, who control the affairs of the state, need to be flexible. In the past, the official Lu Xuan asked Zen Master Nanquan, 'Is it okay for your disciple to eat meat? Is it okay not to eat meat?' Zen Master Nanquan said, 'Eating meat is the official's salary, not eating meat is the official's blessing.' Also, Emperor Wen of Song said to Gunabhadra (a monk), 'I am ashamed that I am busy with state affairs, even if I want to observe vegetarianism and not kill, how can I do it according to the Dharma?' Gunabhadra said, 'The cultivation of emperors and ordinary people should be different. Emperors only need to correct their words and commands, so that humans and spirits are pleased and harmonious, humans and spirits'
悅和。則風雨順時。風雨順時。則萬物遂其所生也。以此持齋。齋亦至矣。以此不殺。德亦大矣。何必輟半日之餐。全一禽之命乎。帝撫機稱之曰。俗迷遠理。僧滯近教。若公之言。真所謂天下之達道。可以論天人之際矣。由是論之。帝王公侯。有大恩德。陶鑄天下者。則可矣。士庶之家。春秋祭祀。用之以時者。尚可懺悔。圓顱方服者。承佛戒律。受人信施。而反例塵俗。飲酒食肉。非特取侮於人。而速戾于天。亦袈裟下失人身者。是為最苦。忍不念哉。吾儒則不斷殺生。不戒酒肉。于盜則但言慢藏誨盜而已。于淫則但言未見好德如好色而已。安能使人不犯哉。佛為之教。則彰善癉惡。深切著明。顯果報說地獄極峻至嚴。而險诐強暴者。尚不悛心。況無以警之乎。然五戒但律身之粗跡。修行之初步。若升高必自下。若陟遐必自邇。求道證聖之人。亦未始不由此而入也。至於亡思慮泯善惡。融真妄一聖凡。單傳密印之道。又非可以紙墨形容而口舌辯也。文章蓋世止是虛名勢望驚天。但增業習。若比以定慧之法。治本有之神明。為過量人超出三界。則孰多於此哉。士農工商各分其業。貧富壽夭。自出前定。佛法雖亡。於我何益。佛法雖存。於我何損。功名財祿。本系乎命。非由謗佛而得。榮貴則達。亦在乎時。非由斥佛
而致。一時之間。操不善心。妄為口禍。非唯無益。當如後患何。智者慎之。狂者縱之。六道報應勝劣。所以分也。余非佞也。愿偕諸有志者。背塵合覺同底于道。不亦盡善盡美乎。或有闡提之性。根於心者。必不取於是說。余無恤焉。
護法論(終)
護法論後序
樹教聖人。其設教雖殊。然于化人遷善去惡。則其一也。故曰為教不同。同歸于善。若夫超出世間。明瞭生死。惟佛氏之學。無盡居士得兜率悅公。不傳之旨。以大辯才。縱橫演說。猶慮去佛既遠。邪見者多。不知向上之宗。妄有謗訕之語。此護法之論。所由作也。閩建寧高仰山。古梅禪師。弟子慧欽。遊方時。得此論。乃與住持智了及諸上士。謀之命工繡梓。以廣其傳。可謂善用其心矣。斯論一出。人得而覽之。殆若貧而得寶。暗而得燈。真所謂護如來正法之金湯。斬邪見稠林之利劍也。後世之士。茍未達無盡之閫奧。臻無盡之造詣。妄以斥佛為高。以要譽時流。聾瞽學者。寧不自愧於其心哉。然為其徒者。不能致力於佛祖之道。亦獨無愧乎哉。吾嘗宴坐寂默。心境混融紛然而作。不淪於有。泯然而消。不淪於無。語大則天下莫能載。語小則天下莫能破。雖有智者。其猶有所未盡也。然後乃知。凡可以言譽。可以言毀者。特其道之粗
【現代漢語翻譯】 現代漢語譯本：因此。在某個時候。如果心懷不善，胡亂說出傷人的話，不僅沒有好處，還會留下後患。智者會謹慎，愚者會放縱。六道輪迴的報應好壞，就是這樣區分的。我並非諂媚，只是希望和有志之士一起，背離塵世，契合覺悟，共同達到道的境界，這難道不是盡善盡美嗎？如果有人天生就是斷善根（闡提，Icchantika）的，這種觀念已經根深蒂固，那他們肯定不會接受這種說法，我也不會為此擔憂。
《護法論》（終）
《護法論》後序
樹立教義的聖人，他們設立的教義雖然不同，但在教化人們向善、去除邪惡方面，目標是一致的。所以說教義不同，最終都歸於善。至於超出世間，明瞭生死的學問，只有佛家的學說。無盡居士得到了兜率天悅公（Doushuai Yuegong）不傳的宗旨，以極大的辯才，縱橫演說。但他仍然擔心離開佛陀的時代已經很久，邪見的人很多，不瞭解向上追求的宗旨，胡亂誹謗。這就是《護法論》寫作的原因。福建建寧高仰山的古梅禪師（Gumei Chanshi）的弟子慧欽（Huiqin），遊歷四方時得到了這部論著，於是和住持智了（Zhiliǎo）以及各位上士商議，命工匠雕版印刷，以廣泛傳播。這可以說是善用其心了。這部論著一出，人們得到並閱讀它，就像貧窮的人得到了寶藏，黑暗中得到了燈光。真可謂是守護如來正法的金湯，斬斷邪見稠林的利劍。後世的讀書人，如果還沒有達到無盡居士的境界，沒有達到無盡居士的造詣，就妄自以斥責佛法為高明，以此來博取時人的讚譽，迷惑學者，難道不會在內心感到慚愧嗎？然而，作為他的弟子，如果不能致力於佛祖的道路，難道不會感到慚愧嗎？我曾經靜坐，心境混融，紛然而生，不落入有；泯然而滅，不落入無。說它大，天下沒有東西可以承載；說它小，天下沒有東西可以破壞。即使是智者，也還是有所未盡。到那時才知道，凡是可以讚美，可以詆譭的，都只是道的粗淺部分。
【English Translation】 English version: Therefore, at a certain time, if one harbors unkind thoughts and utters hurtful words recklessly, it will not only be unhelpful but also leave behind future troubles. The wise are cautious, while the foolish indulge. The differences in the consequences of the Six Realms of Rebirth are thus distinguished. I am not being flattering; I merely hope to join those with aspirations in turning away from the mundane world, aligning with enlightenment, and together reaching the realm of the Dao. Wouldn't that be the epitome of perfection?
If there are those who are inherently devoid of the roots of goodness (Icchantika), with such notions deeply ingrained in their hearts, they will certainly not accept this view, and I will not be concerned about it.
The End of 'Treatise on Protecting the Dharma'
Postscript to 'Treatise on Protecting the Dharma'
The sages who establish teachings, though their methods may differ, share the same goal of transforming people towards goodness and away from evil. Hence, it is said that teachings differ, but they all ultimately lead to goodness. As for the knowledge that transcends the world and clarifies life and death, it is found only in the teachings of Buddhism. Layman Wujin (Wujin Jushi) received the untransmitted teachings of Yuegong of Tushita Heaven (Doushuai Yuegong), and expounded them with great eloquence. However, he still worried that since the time of the Buddha was long past, there would be many with wrong views who, not understanding the principle of upward striving, would recklessly slander. This is why the 'Treatise on Protecting the Dharma' was written. Huìqīn (Huiqin), a disciple of Chan Master Gumei (Gumei Chanshi) of Gaoyang Mountain in Jianning, Fujian, obtained this treatise during his travels. He then consulted with Abbot Zhiliǎo (Zhiliǎo) and other eminent individuals, and commissioned artisans to carve and print it for wide dissemination. This can be said to be a skillful use of the mind. Once this treatise is published, people who obtain and read it will be like the poor who have found treasure, or those in darkness who have found a lamp. It is truly the golden fortress that protects the Proper Dharma of the Tathagata, and the sharp sword that cuts through the dense forest of wrong views. If later scholars have not yet reached the realm of Wujin, nor attained the accomplishments of Wujin, and presumptuously regard criticizing Buddhism as superior, in order to gain praise from contemporaries and mislead scholars, will they not feel ashamed in their hearts? However, as his disciples, if they cannot devote themselves to the path of the Buddhas and Patriarchs, will they not also feel ashamed? I once sat in silent meditation, my mind and environment merging, arising in a flurry, not falling into existence; vanishing into nothingness, not falling into non-existence. If described as large, nothing in the world can contain it; if described as small, nothing in the world can destroy it. Even the wise still have something unfulfilled. Only then do I realize that all that can be praised or criticized is merely the superficial aspect of the Dao.
耳。至若實際理地。清凈妙明。凝然湛然。了無一法。則又果何所毀。果何所護哉。慧欽乃欣然請書以為後序云。了字徹堂。飽參來歸。據席說法。欽字肅庵。清心苦行。不私於己。皆足以恢弘古梅之道。並識之。
至正五年二月既望前奎章閣侍書學士翰林侍講學士通奉大夫知制誥兼修國史虞集微笑亭書
【現代漢語翻譯】 現代漢語譯本： 至於實際理地（指超越現象的真理層面），清凈而又微妙光明，凝定而又澄澈，沒有一絲一毫的法（指事物或規律）存在。那麼，究竟有什麼可以毀壞的？又有什麼需要守護的呢？慧欽（人名）於是欣然請求將此文書寫下來作為後序，說道：『了字徹堂（人名），飽參之後歸來，據席說法。欽字肅庵（人名），清心苦行，不為自己謀私。』這些都足以弘揚古梅（地名或人名）的道統。並記錄下來。 至正五年二月十六日之前，奎章閣侍書學士、翰林侍講學士、通奉大夫、知制誥兼修國史虞集（人名），于微笑亭書。
【English Translation】 English version: As for the actual ground of principle (referring to the realm of truth beyond phenomena), it is pure and wonderfully bright, solidified and serene, without a single dharma (referring to things or laws) existing. Then, what is there to destroy? And what needs to be protected? Huìqīn (慧欽, a person's name) then gladly requested that this be written as a postscript, saying: 'Liǎo Zì Chètáng (了字徹堂, a person's name), having returned after full participation in Zen practice, expounds the Dharma from his seat. Qīn Zì Sù'ān (欽字肅庵, a person's name), with a pure heart and diligent practice, does not seek personal gain.' These are all sufficient to promote the tradition of Gǔméi (古梅, a place name or person's name). And recorded it. Written by Yú Jí (虞集, a person's name), Academician Attendant of the Quízhāng Pavilion, Academician Lecturer of the Hanlin Academy, Grand Master of Thorough Service, Drafter of Imperial Edicts concurrently Compiler of National History, at the Smiling Pavilion, before the sixteenth day of the second month of the fifth year of the Zhìzhèng era.