T52n2115_鐔津文集

大正藏第 52 冊 No. 2115 鐔津文集

No. 2115

鐔津文集目錄卷首行業記(此即序)(陳舜俞撰)卷一輔教篇上原教勸書(並序共四篇)卷二輔教篇中廣原教(並序共二十六篇)卷三輔教篇下孝論(並序共一十三篇)壇經贊真諦無聖論卷四皇極論中庸解(五篇)卷五論原(共四十篇)禮樂大政至政賞罰教化刑法公私論信說命皇問卷六論原問兵評讓問霸巽說人文性德存心福解評隱喻用物宜善惡性情九流四端卷七論原中正明分察勢刑勢君子知人品論解譏風俗仁孝問經問交師道道德治心(論原畢)雜著(六篇)記復古文說議旱對夷惠辯唐太宗述易術解卷八雜著(六篇)逍遙篇西山移文哀屠龍文記龍鳴寂子解寂子解傲書萬言書上仁宗皇帝卷九書再上仁宗皇帝書啟(共十三封)上韓相公(四封)上富相公上張端明上田樞密上曾參政上趙內翰上呂內翰上歐陽侍郎上曾相公謝李太尉卷十書啟狀與關彥長秘書答茹秘校書與章表民秘書與章潘二秘書與馬著作書與周感之員外答王正仲秘書受佛日山請先狀上蔡君謨侍郎與通判而下眾官與諸山尊宿僧官與諸檀越書赴佛日山請起程申狀接杭州知府觀文胡侍郎先狀接錢塘知縣先狀接大覺禪師先書謝王侍讀侍郎謝沈司封提刑謝王密諫知府惠詩與瀛州李

【現代漢語翻譯】現代漢語譯本大正藏第 52 冊 No. 2115 鐔津文集

No. 2115

鐔津文集目錄卷首行業記 (此即序) (陳舜俞撰) 卷一輔教篇上原教勸書 (並序共四篇) 卷二輔教篇中廣原教 (並序共二十六篇) 卷三輔教篇下孝論 (並序共一十三篇) 壇經贊真諦無聖論卷四皇極論中庸解 (五篇) 卷五論原 (共四十篇) 禮樂大政至政賞罰教化刑法公私論信說命皇問卷六論原問兵評讓問霸巽說人文性德存心福解評隱喻用物宜善惡性情九流四端卷七論原中正明分察勢刑勢君子知人品論解譏風俗仁孝問經問交師道道德治心 (論原畢) 雜著 (六篇) 記復古文說議旱對夷惠辯唐太宗述易術解卷八雜著 (六篇) 逍遙篇西山移文哀屠龍文記龍鳴寂子解寂子解傲書萬言書上仁宗皇帝卷九書再上仁宗皇帝書啟 (共十三封) 上韓相公 (四封) 上富相公上張端明上田樞密上曾參政上趙內翰上呂內翰上歐陽侍郎上曾相公謝李太尉卷十書啟狀與關彥長秘書答茹秘校書與章表民秘書與章潘二秘書與馬著作書與周感之員外答王正仲秘書受佛日山請先狀上蔡君謨侍郎與通判而下眾官與諸山尊宿僧官與諸檀越書赴佛日山請起程申狀接杭州知府觀文胡侍郎先狀接錢塘知縣先狀接大覺禪師先書謝王侍讀侍郎謝沈司封提刑謝王密諫知府惠詩與瀛州李

【English Translation】 English version Taisho Tripitaka Volume 52, No. 2115, Collected Works of Xianjin

No. 2115

Table of Contents of the Collected Works of Xianjin Volume Header: Industry Records (This is the Preface) (Written by Chen Shunyu) Volume 1: Supporting the Teachings, Part 1 'Exhortation to Return to the Original Teachings' (Including Preface, 4 pieces in total) Volume 2: Supporting the Teachings, Part 2 'Extending the Original Teachings' (Including Preface, 26 pieces in total) Volume 3: Supporting the Teachings, Part 3 'On Filial Piety' (Including Preface, 13 pieces in total) 'Eulogy on the Platform Sutra' 'Treatise on the Absence of Saints in Ultimate Truth' Volume 4: 'Treatise on the Supreme Standard' 'Explanation of the Doctrine of the Mean' (5 pieces) Volume 5: 'Treatises on Origins' (40 pieces in total) 'Rites and Music' 'Grand Governance' 'Supreme Governance' 'Rewards and Punishments' 'Education and Transformation' 'Criminal Law' 'Discussions on Public and Private Matters' 'On Trustworthiness' 'Imperial Questions on the Mandate' Volume 6: 'Treatises on Origins' 'Inquiring about Military Matters' 'Critique of Concessions' 'Inquiring about Hegemony' 'Explanation of Xun' 'Human Culture' 'Virtue of Nature' 'Preservation of the Mind' 'Explanation of Blessings' 'Critique of Concealment' 'Metaphorical Use of Objects' 'Suitability of Good and Evil' 'Nature and Emotions' 'Nine Schools of Thought' 'Four Beginnings' Volume 7: 'Treatises on Origins' 'Centrality and Uprightness' 'Clarity of Distinction' 'Observation of Power' 'Power of Punishment' 'The Gentleman' 'Knowing People' 'Critique of Character' 'Explanation of Ridicule' 'Customs' 'Inquiries on Benevolence and Filial Piety' 'Inquiries on Scriptures' 'Friendship and the Way of the Teacher' 'Morality' 'Governing the Mind' (End of 'Treatises on Origins') Miscellaneous Writings (6 pieces) 'Record of Returning to Ancient Prose' 'Discussion on Drought' 'Debate on Dealing with Foreigners' 'Emperor Taizong of Tang's Explanation of Divination Techniques' Volume 8: Miscellaneous Writings (6 pieces) 'Essay on Leisure' 'Proclamation Moving the Western Mountains' 'Lament for Slaughtering the Dragon' 'Record of the Dragon's Roar and Explanation of Silence' 'Explanation of Silence' 'Arrogant Letter' 'Ten Thousand Word Letter to Emperor Renzong' Volume 9: Letters 'Second Letter to Emperor Renzong' 'Epistles' (13 letters in total) 'To Chancellor Han' (4 letters) 'To Chancellor Fu' 'To Zhang Duanming' 'To Tian, the Privy Councilor' 'To Zeng, the Participating Politician' 'To Zhao, the Academician of the Inner Court' 'To Lü, the Academician of the Inner Court' 'To Ouyang, the Vice Minister' 'To Chancellor Zeng' 'Thank You Letter to Grand Commandant Li' Volume 10: Letters, Epistles, and Petitions 'To Secretary Guan Yanchang' 'Reply to Secretary Ru' 'To Secretary Zhang Biaomin' 'To Secretaries Zhang and Pan' 'Letter to Ma, the Author' 'To Zhou Ganzhi, the Extra Official' 'Reply to Secretary Wang Zhengzhong' 'First Petition to Receive the Invitation from Mount Foritsu' 'To Vice Minister Cai Junmo' 'To the Prefect and Lower Officials' 'To the Venerable Monks and Officials of Various Mountains' 'Letter to Various Patrons' 'Petition to Depart for Mount Foritsu upon Invitation' 'First Letter to Receive Governor Hu, the Scholar of Hangzhou' 'First Letter to Receive the Magistrate of Qiantang' 'First Letter to Receive Zen Master Dajue' 'Thank You Letter to Wang, the Attendant Reader' 'Thank You Letter to Shen, the Director of the Ministry of Personnel' 'Thank You Letter to Wang, the Censor Who Offered Advice, for the Gift of Poetry' 'To Li of Yingzhou'

給事與廣西王提刑與陳令舉賢良與潤州王給事與王提刑學士與陸推官與張國博知縣謝錢塘方少府謝仁和趙少府謝沈少卿見訪與祖龍圖罷任杭州送詩與楊公濟還章監簿門狀與石門月禪師與黃龍南禪師(別幅)答黃龍山南禪師(次幅)與圓通禪師又與圓通禪師答圓通禪師讓院答萬壽長老與萬壽長老謝杭州寶月僧正退金山茶筵回答與東林知事與楚上人發供養主與檀那捲十一敘(共二十三篇)傳法正宗定祖圖敘(與祖圖上進)六祖法寶記敘明州良和尚語錄敘武陵集敘原宗集敘移石詩敘法雲十詠敘法喜堂詩敘山茨堂敘趣軒敘山遊唱和詩集敘山游詩後序與月上人更字敘周感之更字敘送潯陽姚駕部敘送郭公甫朝奉詩敘送王仲寧歌敘送周感之詩敘送周公濟詩敘送周感之秘書南還敘送林野夫秀才歸潮陽敘送梵才吉師還天臺歌敘送真法師歸廬山敘卷十二志記銘碑(共一十二篇)武林山志游南屏記解獨秀石名無為軍崇壽禪院轉輪大藏記漳州崇福院千佛閣記泐潭雙閣銘清軒銘南軒銘舊研銘題荷香亭壁文中子碑天竺慈雲法師曲記卷十三碑記銘表辭(七篇)秀州資聖勤禪師塔志銘秀州資聖暹和尚影堂記故杭州靈隱普慈大師塔銘石壁山保聖寺故紹大德塔表致政侍郎中山公哀辭李晦叔推官哀辭周叔智哀辭述題書贊傳評(共十二篇)秀州精嚴寺行道舍利述

【現代漢語翻譯】現代漢語譯本給事與廣西王提刑與陳令舉賢良與潤州王給事與王提刑學士與陸推官與張國博知縣謝錢塘方少府謝仁和趙少府謝沈少卿見訪與祖龍圖罷任杭州送詩與楊公濟還章監簿門狀與石門月禪師與黃龍南禪師(別幅)答黃龍山南禪師(次幅)與圓通禪師又與圓通禪師答圓通禪師讓院答萬壽長老與萬壽長老謝杭州寶月僧正退金山茶筵回答與東林知事與楚上人發供養主與檀那捲十一敘(共二十三篇)傳法正宗定祖圖敘(與祖圖上進)六祖法寶記敘明州良和尚語錄敘武陵集敘原宗集敘移石詩敘法雲十詠敘法喜堂詩敘山茨堂敘趣軒敘山遊唱和詩集敘山游詩後序與月上人更字敘周感之更字敘送潯陽姚駕部敘送郭公甫朝奉詩敘送王仲寧歌敘送周感之詩敘送周公濟詩敘送周感之秘書南還敘送林野夫秀才歸潮陽敘送梵才吉師還天臺歌敘送真法師歸廬山敘卷十二志記銘碑(共一十二篇)武林山志游南屏記解獨秀石名無為軍崇壽禪院轉輪大藏記漳州崇福院千佛閣記泐潭雙閣銘清軒銘南軒銘舊研銘題荷香亭壁文中子碑天竺慈雲法師曲記卷十三碑記銘表辭(七篇)秀州資聖勤禪師塔志銘秀州資聖暹和尚影堂記故杭州靈隱普慈大師塔銘石壁山保聖寺故紹大德塔表致政侍郎中山公哀辭李晦叔推官哀辭周叔智哀辭述題書贊傳評(共十二篇)秀州精嚴寺行道舍利述給事（官職名）與廣西王提刑，與陳令舉賢良，與潤州王給事，與王提刑學士，與陸推官，與張國博知縣，謝錢塘方少府，謝仁和趙少府，謝沈少卿見訪，與祖龍圖罷任杭州送詩，與楊公濟還章監簿門狀，與石門月禪師，與黃龍南禪師(別幅)，答黃龍山南禪師(次幅)，與圓通禪師，又與圓通禪師，答圓通禪師讓院，答萬壽長老，與萬壽長老謝杭州寶月僧正退金山茶筵回答，與東林知事，與楚上人發供養主，與檀那（施主）卷十一敘(共二十三篇)，傳法正宗定祖圖敘(與祖圖上進)，六祖法寶記敘，明州良和尚語錄敘，武陵集敘，原宗集敘，移石詩敘，法雲十詠敘，法喜堂詩敘，山茨堂敘，趣軒敘，山遊唱和詩集敘，山游詩後序，與月上人更字敘，周感之更字敘，送潯陽姚駕部敘，送郭公甫朝奉詩敘，送王仲寧歌敘，送周感之詩敘，送周公濟詩敘，送周感之秘書南還敘，送林野夫秀才歸潮陽敘，送梵才吉師還天臺歌敘，送真法師歸廬山敘卷十二志記銘碑(共一十二篇)，武林山志游南屏記，解獨秀石名，無為軍崇壽禪院轉輪大藏記，漳州崇福院千佛閣記，泐潭雙閣銘，清軒銘，南軒銘，舊研銘，題荷香亭壁文，中子碑，天竺慈雲法師曲記卷十三碑記銘表辭(七篇)，秀州資聖勤禪師塔志銘，秀州資聖暹和尚影堂記，故杭州靈隱普慈大師塔銘，石壁山保聖寺故紹大德塔表，致政侍郎中山公哀辭，李晦叔推官哀辭，周叔智哀辭，述題書贊傳評(共十二篇)，秀州精嚴寺行道舍利述

【English Translation】 English version Correspondence with the Supervising Secretary and the Guangxi Regional Judge, correspondence with Chen Lingju, recommending virtuous individuals, correspondence with the Supervising Secretary of Runzhou, correspondence with the Academician Wang, the Regional Judge, correspondence with the Investigating Censor Lu, correspondence with Zhang Guobo, the Magistrate, a thank you to Assistant Prefect Fang of Qiantang, a thank you to Assistant Prefects Xie Renhe and Zhao, a thank you to Vice Minister Xie Shen for his visit, sending poetry to Zu Longtu upon his retirement from Hangzhou, correspondence with Yang Gongji, returning the document to the Registrar, correspondence with Chan Master Yue of Shimen, correspondence with Chan Master Nan of Huanglong (separate piece), reply to Chan Master Nan of Huanglong Mountain (second piece), correspondence with Chan Master Yuantong, another correspondence with Chan Master Yuantong, reply to Chan Master Yuantong regarding the relinquishment of the abbacy, reply to Elder Wanshou, a thank you to Elder Wanshou for the tea banquet at Jinshan hosted by the Hangzhou Baoyue Monk-Overseer upon his retirement, correspondence with the Administrator of Donglin, correspondence with the Monk Chu, initiating the offering sponsor, preface to the Dana (Patron) Scroll Eleven (total of twenty-three pieces), preface to the Lineage Chart of the Orthodox Transmission of Dharma (presented with the Lineage Chart), preface to the Record of the Sixth Patriarch's Dharma Treasure, preface to the Record of the Sayings of Monk Liang of Mingzhou, preface to the Wuling Collection, preface to the Yuanzong Collection, preface to the Poem on Moving Stones, preface to the Ten Odes of Fayun, preface to the Poetry of the Fahsi Hall, preface to the Shancitang, preface to the Quxuan, preface to the Collection of Mountain Excursion Chanting Poems, postscript to the Mountain Excursion Poems, correspondence with Monk Yue regarding character revisions, correspondence with Zhou Ganzhi regarding character revisions, farewell preface to Yao, the Director of the Ministry of Works of Xunyang, farewell poem preface to Guo Gongfu, the Gentleman for Court Service, farewell preface to Wang Zhongning's song, farewell poem preface to Zhou Ganzhi, farewell poem preface to Zhou Gongji, farewell preface to Zhou Ganzhi, the Secretary, returning south, farewell preface to Scholar Lin Yefu returning to Chaoyang, farewell song preface to Dharma Master Fan Cai returning to Tiantai, farewell preface to Dharma Master Zhen returning to Lushan Scroll Twelve: Records, Inscriptions, and Steles (total of twelve pieces), Record of the Wulin Mountains, Record of the Excursion to Nanping, Explanation of the Name of the Unique Show Stone, Record of the Revolving Sutra Repository of the Chongshou Chan Monastery in Wuwu Army, Record of the Thousand Buddha Pavilion of the Chongfu Monastery in Zhangzhou, Inscription for the Twin Pavilions of Leitan, Inscription for the Qingxuan, Inscription for the Nanxuan, Inscription for the Old Inkstone, Inscription on the Wall of the Lotus Fragrance Pavilion, Stele of Master Zhongzi, Record of the Melody of Dharma Master Ciyun of Tianzhu Scroll Thirteen: Stele Inscriptions, Memorials, and Eulogies (seven pieces), Stele Inscription for Chan Master Qin of Zisheng Monastery in Xiuzhou, Record of the Portrait Hall of Monk Xian of Zisheng Monastery in Xiuzhou, Stele Inscription for the late Great Master Puji of Lingyin Monastery in Hangzhou, Memorial for the late Great Virtue of Baosheng Monastery on Stone Wall Mountain, Eulogy for the Retired Official, Attendant Gentleman, Duke Zhongshan, Eulogy for Investigating Censor Li Huishu, Eulogy for Zhou Shuzhi, Description of Titles, Book Praises, Biographies, and Appraisals (total of twelve pieces), Description of the Walking Relics of Jingyan Monastery in Xiuzhou

廬山遠公影堂題梅福傳后書文中子傳后書李翰林集后書諸葛武候傳書范睢傳後段太尉傳贊好善贊陸蟾傳韓曠傳評北山清公書卷十四非韓上第一(並敘)卷十五非韓中第二至第十三卷十六非韓下第十四之三十卷十七古律詩(共六十首)卷十八與楊公濟晤沖晦山遊唱和詩(共六十九首)卷十九附錄諸師著述御溪東郊草堂釋懷悟序又序瑩道溫作石門惠洪禮嵩禪師塔詩(三十一韻)楞伽山守端吊嵩禪師詩(一百韻又引)龍舒天柱山修靜贊(並引)靈源臾題明教大師手帖后(二首)天臺松雨齋原旭撰(並敘)疏語嘉興都綱天寧弘宗指南序杭州徑山住持文琇序

鐔津文集目錄畢

鐔津明教大師行業記(石刻本在杭靈隱山)

尚書屯田員外郎陳舜俞撰

宋熙寧五年六月初四日。有大沙門明教大師。示化于杭州之靈隱寺。世壽六十有六。僧臘五十有三。是月八日。以其法茶毗。斂其骨得六根之不壞者三。頂骨出舍利。紅白晶潔。狀若大菽者三及常所持木數珠亦不壞。於是邦人僧士。更相傳告。駭嘆頂禮。越月四日。合諸不壞者。葬于故居永安院之左。其存也。嘗與其交居士陳舜。俞極談死生之際而已。屬其後事。茲用不能無述也。師諱契嵩。字仲靈。自號潛子。藤州鐔津人。姓李。母鐘氏。七歲而出家。十三

【現代漢語翻譯】現代漢語譯本廬山遠公影堂題梅福傳后書、文中子傳后書、李翰林集后書、諸葛武候傳書、范睢傳后、段太尉傳贊、好善贊、陸蟾傳、韓曠傳評、北山清公書卷十四《非韓上》第一(並敘)、卷十五《非韓中》第二至第十三、卷十六《非韓下》第十四至第三十、卷十七古律詩(共六十首)、卷十八與楊公濟晤沖晦山遊唱和詩(共六十九首)、卷十九附錄諸師著述、御溪東郊草堂釋懷悟序、又序瑩道溫作石門惠洪禮嵩禪師塔詩(三十一韻)、楞伽山守端吊嵩禪師詩(一百韻又引)、龍舒天柱山修靜贊(並引)、靈源臾題明教大師手帖后(二首)、天臺松雨齋原旭撰(並敘)、疏語嘉興都綱天寧弘宗指南序、杭州徑山住持文琇序

《鐔津文集》目錄畢

《鐔津明教大師行業記》(石刻本在杭靈隱山)

尚書屯田員外郎陳舜俞撰

宋熙寧五年六月初四日，有大沙門明教大師(Mingjiao Daishi，即契嵩)示寂于杭州之靈隱寺。世壽六十六歲，僧臘五十三年。是月八日，以其法茶毗（荼毗，佛教術語，指火葬）。斂其骨，得六根之不壞者三：頂骨出舍利(Sheli，佛教術語，指遺骨)，紅白晶瑩，狀若大豆者三，以及常所持木數珠亦不壞。於是邦人僧士，更相傳告，駭嘆頂禮。越月四日，合諸不壞者，葬于故居永安院之左。其存也，嘗與其交居士陳舜俞極談死生之際而已，屬其後事，茲用不能無述也。師諱契嵩(Qisong)，字仲靈，自號潛子。藤州鐔津人，姓李，母鐘氏，七歲而出家，十三

【English Translation】 English version A Colophon after Reading Mei Fu's Biography in the Ying Tang (Shadow Hall) of Yuan Gong at Mount Lu, a Colophon after Reading Wen Zhongzi's Biography, a Colophon after Reading Li Hanlin's Collection, a Colophon after Reading Zhuge Wuhou's Biography, a Colophon after Reading Fan Sui's Biography, Eulogy of Duan Taiwei's Biography, Eulogy of Goodness, Biography of Lu Chan, Commentary on Han Kuang's Biography, Preface to the Writings of Qing Gong of Beishan, Volume 14: 'Against Han, Part 1' (with Preface), Volume 15: 'Against Han, Part 2' to 'Part 13', Volume 16: 'Against Han, Part 3' from 'Part 14' to 'Part 30', Volume 17: Ancient Regulated Poems (sixty poems in total), Volume 18: Poems Composed in Harmony with Yang Gongji During a Visit to Chonghui Mountain (sixty-nine poems in total), Volume 19: Appendix of Writings by Various Teachers, Preface by Shi Huaiwu of the Yuxi Eastern Suburban Thatched Cottage, Also a Preface to Ying Daowen's Poem on the Pagoda of Zen Master Huitong of Shimen, Eulogy of Zen Master Song by Shouduan of Lengjia Mountain (one hundred rhymes with introduction), Eulogy of Xiujing of Longshu Tianzhu Mountain (with introduction), Lingyuan Yu's Postscript to the Handwriting of Great Master Mingjiao (two pieces), Written by Yuan Xu of the Songyu Studio in Tiantai (with Preface), Commentary by Hongzong, Chief of the Jiaxing Capital, Tianning, Preface to the Guide, Preface by Wenxiu, Abbot of Jingshan in Hangzhou

End of the Table of Contents of the 'Collected Works of Tan Jin'

'Record of the Deeds of Great Master Mingjiao of Tan Jin' (Stone inscription at Lingyin Mountain in Hangzhou)

Written by Chen Shunyu, Secretary of the Ministry of Revenue

On the fourth day of the sixth month of the fifth year of the Xining era of the Song Dynasty, the great Shramana (monk) Great Master Mingjiao (Mingjiao Daishi, i.e., Qisong) passed away at Lingyin Temple in Hangzhou. He lived to the age of sixty-six, with fifty-three years in the Sangha (Buddhist community). On the eighth day of that month, he was cremated according to the Dharma (Buddhist teachings). Upon collecting his bones, three of the six roots (sense organs) remained intact: the skull yielded three Sharira (Sheli, Buddhist term for relics), red and white, crystal clear, resembling large beans, and the wooden rosary he always carried also remained intact. Thereupon, the people and monks of the region spread the news, marveling and paying homage. A month later, on the fourth day, all the intact remains were buried to the left of his former residence, Yong'an Monastery. During his life, he often discussed the matter of life and death with the lay devotee Chen Shunyu, and entrusted him with his affairs after death, hence this account cannot be omitted. The Master's given name was Qisong, his courtesy name was Zhongling, and he styled himself Qianzi. He was from Tan Jin in Tengzhou, with the surname Li, and his mother was a woman of the Zhong clan. He left home to become a monk at the age of seven, and at thirteen

得度落髮。明年受具戒。十九而遊方。下江湘陟衡廬。首常戴觀音之像。而誦其號日十萬聲。於是世間經書章句不學而能。得法于筠州洞山之聰公。慶曆間入吳中。至錢塘。樂其湖山。始稅駕焉。當是時天下之士學為古文。慕韓退之排佛而尊孔子。東南有章表民。黃聱隅。李泰伯。尤為雄杰。學者宗之。仲靈獨居。作原教孝論十餘篇。明儒釋之道一貫。以抗其說。諸君讀之。既愛其文。又畏其理之勝而莫之能奪也。因與之遊。遇士大夫之惡佛者。仲靈無不懇懇為言之。由是排者浸止。而後有好之甚者。仲靈唱之也。所居一室。蕭然無長物。與人清談。靡靡至於終日。客非修潔行誼之士。不可造也。時二卿郎公引年謝歸。最為物外之友。嘗欲同遊徑山有行色矣公亦風邑豪預焉。冀其見仲靈而有以尊養之。仲靈知之不肯行。使人謝公曰。從吾所好何必求富而執鞭哉。凡其潔清類如此。皇祐間去居越之南衡山。未幾罷歸。復著禪宗定祖圖傳法正宗記。仲靈之作是書也。慨然憫禪門之陵遲。因大考經典。以佛后摩訶迦葉獨得大法眼藏為初祖。推而下之。至於達磨。為二十八祖。皆密相付囑。不立文字謂之教外別傳者。居無何觀察李公謹得其書。且欽其高名。奏賜紫方袍。仲靈復念。幸生天子大臣護道達法之年。乃抱其書以游京

師。府尹龍圖王仲義果。奏上之。仁宗覽之。詔付傳法院編次。以示褒寵。仍賜明教之號。仲靈再表辭。不許。朝中自韓丞相而下。莫不延見而尊重之。留居憫賢寺不受請還東南。已而浮圖之講解者。惡其有別傳之語而恥其所宗不在。所謂二十八人者。乃相與造說以非之。仲靈聞之攘袂切齒。又益著書。博引聖賢經論古人集錄為證幾至數萬言。士有賢而好佛者。往往詣而訴其冤久之。雖平生厚于仲靈者。猶恨其不能與眾人相忘於是非之間。及其亡也。三寸之舌所以論議是是非非者。卒與數物不壞以明之。嗚呼使其與奪之不公辯說之不契乎。道則何以臻此哉。雖然仲靈之所以自得而樂諸己者。蓋不預於此。豈可為淺見寡聞者道耶。仲靈在東南最後密學。蔡君謨之帥杭也。延置佛日山禮甚厚居數年。然言高而行卓。不少假學者。人莫之能從也。有弟子曰慈愈洞清洞光。所著書自定祖圖而下。謂之嘉祐集。又有治平集凡百餘卷。總六十有餘萬言。其甥沙門法燈克奉藏之以信後世云。熙寧八年十二月五日記。

鐔津文集卷第一

藤州鐔津東山沙門契嵩撰

輔教編上

原教

萬物有性情。古今有死生。然而死生性情。未始不相因而有之。死固因於生。生固因於情。情固因於性。使萬物而浮沉于生

【現代漢語翻譯】現代漢語譯本：仲靈法師的事蹟，府尹龍圖王仲義（官名，相當於知府）如實上奏朝廷。仁宗皇帝閱覽后，下詔交付傳法院編纂整理，以示褒獎和恩寵，並賜予『明教』的稱號。仲靈再次上表推辭，但未被允許。朝廷中自韓丞相以下，無不爭相接見並尊重他。他留在憫賢寺，沒有接受回東南地區的請求。不久之後，佛教中專門講解佛經的人，厭惡他有『別傳』的說法，並以他所宗奉的並非傳統佛教為恥。所謂的『二十八人』，便相互勾結，製造謠言來誹謗他。仲靈聽到這些，氣憤得擼起袖子，咬牙切齒，於是更加著書立說，廣泛引用聖賢的經書理論和古人的文集記錄作為證據，幾乎達到數萬字。士人中有賢能且愛好佛法的人，常常前往拜訪，向他訴說冤屈。時間長了，即使是平生與仲靈關係深厚的人，也遺憾他不能與眾人一樣，在是非之間保持沉默。等到他去世的時候，那用來論議是非的三寸之舌，最終與身體的其他部分一樣沒有腐壞，以此來證明他的清白。唉，如果他對是非的判斷不公正，辯論說理不符合真理，又怎麼能達到這樣的境界呢？雖然如此，仲靈之所以能夠自得其樂，是因為他的境界並不在于這些世俗的紛爭，又怎麼能為那些見識淺薄、孤陋寡聞的人所理解呢？仲靈在東南地區最後隱居在密學。蔡君謨（人名）擔任杭州長官時，將他安置在佛日山，以非常優厚的禮遇對待他，在那裡住了幾年。然而，他的言論高妙，行為端正，不稍作虛假，人們都不能跟隨他。他的弟子有慈愈、洞清、洞光。他所著的書，從《定祖圖》以下，被稱為《嘉祐集》。又有《治平集》，總共一百多卷，六十多萬字。他的外甥沙門法燈恭敬地收藏這些書籍，以傳給後世。熙寧八年十二月五日記。《鐔津文集》卷第一藤州鐔津東山沙門契嵩撰《輔教編》上《原教》萬物都有性情，古今都有死生。然而，死生和性情，從來都是相互關聯而存在的。死必然是由於生，生必然是由於情，情必然是由於性。如果萬物沉浮於生死之中……

【English Translation】 English version: The deeds of Dharma Master Zhongling were truthfully reported to the court by Prefect Wang Zhongyi (an official title, equivalent to a prefect). Emperor Renzong, after reviewing the report, issued an edict to have it compiled and arranged by the Chuanfa Yuan (Translation Institute) to show his commendation and favor, and bestowed upon him the title 'Mingjiao' (Illustrious Teaching). Zhongling declined again in a memorial, but it was not permitted. From Prime Minister Han downwards, everyone in the court vied to meet and respect him. He remained at Minxian Temple, not accepting the request to return to the southeast. Soon after, those in Buddhism who specialized in explaining the scriptures resented his 'separate transmission' doctrine and were ashamed that his sect was not traditional Buddhism. The so-called 'twenty-eight people' colluded with each other, fabricating rumors to slander him. Upon hearing this, Zhongling was so indignant that he rolled up his sleeves and gnashed his teeth, and thus wrote even more books, extensively citing the scriptures and theories of sages and the records of ancient collections as evidence, amounting to nearly tens of thousands of words. Scholars who were virtuous and fond of Buddhism often visited him to voice their grievances. As time passed, even those who had a deep relationship with Zhongling regretted that he could not remain silent amidst the rights and wrongs like everyone else. When he passed away, the three-inch tongue that he used to discuss rights and wrongs ultimately did not decay like the rest of his body, thus proving his innocence. Alas, if his judgment of right and wrong was not fair, and his arguments did not conform to the truth, how could he have reached such a state? Even so, the reason why Zhongling was able to find contentment and joy was because his realm was not in these worldly disputes, so how could it be understood by those who are shallow and ignorant? Zhongling finally lived in seclusion in Mixue in the southeast. When Cai Junmo (a personal name) served as the governor of Hangzhou, he placed him on Mount Foritsu (Buddha's Day Mountain), treating him with very generous courtesy, where he lived for several years. However, his words were profound and his actions were upright, without the slightest pretense, and people could not follow him. His disciples were Ciyu, Dongqing, and Dongguang. His books, from the 'Dingzu Tu' (Diagram of Establishing the Ancestor) downwards, are called the 'Jiayou Ji' (Jiayou Collection). There is also the 'Zhiping Ji' (Zhiping Collection), totaling more than one hundred volumes and more than six hundred thousand words. His nephew, the Shramana Fadeng, respectfully collected these books to pass them on to future generations. Recorded on the fifth day of the twelfth month of the eighth year of Xining. Collected Works of Xinjin, Volume 1 Composed by Shramana Qisong of Dongshan, Xinjin, Teng Prefecture Assisting the Teaching, Part 1 On the Origin of Teaching All things have nature and feelings. Ancient and modern times have death and birth. However, death, birth, nature, and feelings have always been interconnected and exist because of each other. Death is necessarily due to birth, birth is necessarily due to feelings, and feelings are necessarily due to nature. If all things float and sink in birth and death...

死者。情為其累也。有聖人者大觀。乃推其因於生之前。示其所以來也。指其成於死之後。教其所以修也。故以其道導天下。排情偽于方今。資必成乎將來。夫生也。既有前後而以今相與不亦為三世乎。以將來之善成。由今之所以修。則方今窮通。由其已往之所習。斷可見矣。情也者發於性。皆情也。茍情習有善惡。方其化也則冥然。與其類相感而成。其所成情習有薄者焉。有篤者焉。機器有大者焉。有小者焉。聖人宜之。故陳其法為五乘者。為三藏者。別乎五乘又岐出。其繁然殆不可勝數。上極成其聖道。下極世俗之為農者啇者技者醫者百工之鄙事。皆示其所以然。然與五乘者皆統之於三藏。舉其大者則五乘首之。其一曰人乘。次二曰天乘。次三曰聲聞乘。次四曰緣覺乘。次五曰菩薩乘。后之三乘雲者。蓋導其徒超然之出世者也。使其大潔清污直趣乎真際。神而通之。世不可得而窺之。前之二乘雲者。以世情膠甚而其欲不可輒去。就其情而制之。曰人乘者五戒之謂也。一曰不殺。謂當愛生不可以己輒暴一物。不止不食其肉也。二曰不盜。謂不義不取。不止不攘他物也。三曰不邪淫。謂不亂非其匹偶也。四曰不妄語。謂不以言欺人。五曰不飲酒。謂不以醉亂其修心。曰天乘者。廣於五戒謂之十善也。一曰不殺。二曰不

盜。三曰不邪淫。四曰不妄語。是四者其義與五戒同也。五曰不綺語。謂不為飾非言。六曰不兩舌。謂語人不背面。七曰不惡口。謂不罵亦曰不道不義。八曰不嫉。謂無所妒忌。九曰不恚。謂不以忿恨宿於心。十曰不癡。謂不昧善惡。然謂兼修其十者。報之所以生天也。修前五者。資之所以為人也。脫天下皆以此各修。假令非生天而人人足成善。人人皆善而世不治未之有也。昔宋文帝謂其臣何尚之曰。適見顏延之宗炳著論。發明佛法甚為明理。並是開獎人意。若使率土之濱皆感此化。朕則垂拱坐致太平矣。夫復何事。尚之因進曰。夫百家之鄉。十人持五戒即十人淳謹。千室之邑。百人修十善則百人和睦。持此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家萬刑息於國。則陛下之言坐致太平是也。斯言得之矣。以儒校之。則與其所謂五常仁義者。異號而一體耳。夫仁義者先王一世之治跡也。以跡議之。而未始不異也。以理推之。而未始不同也。跡出於理。而理祖乎跡。跡末也理本也。君子求本而措末可也。語曰。視其所以。觀其所由。察其所安。人焉廋哉。人焉廋哉。孟子曰。不揣其本而齊其末。方寸之木可使高於岑樓。謂事必揣量其本而齊等其未而後語之。茍以其一世之跡而

【現代漢語翻譯】現代漢語譯本關於『盜』（偷盜）：第三是不邪淫（不正當的性行為）。第四是不妄語（說謊）。這四條的意義與五戒相同。第五是不綺語（花言巧語），指不說粉飾錯誤的言語。第六是不兩舌（挑撥離間），指不在人前背後說不同的話。第七是不惡口（惡語傷人），指不說髒話，也指不說不合道義的話。第八是不嫉（嫉妒），指心中沒有妒忌。第九是不恚（嗔怒），指不把憤怒和怨恨留在心裡。第十是不癡（愚癡），指不迷惑于善惡。如果有人能夠全部修行這十條，那麼他死後就能昇天。如果只修行前五條，那麼他來世還能做人。如果天下的人都能各自修行這些戒律，即使不能昇天，也能使人人成為善良的人。如果人人都能行善，那麼天下沒有治理不好的道理。過去宋文帝對他的臣子何尚之說：『我最近看到顏延之、宗炳寫的文章，闡述佛法非常明理，並且能夠啓發人的心意。如果能讓天下百姓都受到這種教化的感化，朕就可以垂拱而治，坐享太平了。還用做什麼呢？』何尚之於是進言說：『在一個百戶的鄉村裡，如果有十個人持守五戒，那麼這十個人就會變得淳樸謹慎。在一個千戶的城鎮里，如果有一百個人修習十善，那麼這一百個人就會變得和睦相處。如果用這種風尚教化來普及整個天下，即使只有百萬仁人，也能行一善就能去除一惡，去除一惡就能減少一項刑罰，一項刑罰在一家消除，萬項刑罰就能在全國消除。那麼陛下所說的垂拱而治，坐享太平就是可以實現的。』這些話很有道理。用儒家的思想來比較，十善中的仁義與儒家所說的五常仁義，只是名稱不同，本質卻是一樣的。仁義是古代聖王治理天下的事蹟。如果只從這些事蹟來討論，那麼它們之間總會有不同之處。如果從道理上來推論，那麼它們之間並沒有不同之處。事蹟來源於道理，而道理又體現在事蹟之中。事蹟是末節，道理是根本。君子應該追求根本，而把事蹟放在次要的位置。古語說：『考察他所做的事情，觀察他所遵循的道路，瞭解他所安於的境地。這樣，人還能隱藏什麼呢？人還能隱藏什麼呢？』孟子說：『不揣量事物的根本而只求末節的齊一，那麼即使是一寸見方的木頭，也可以使它高於高大的樓閣。』意思是說，凡事必須揣量它的根本，使末節與根本相齊等，然後才能談論它。如果只憑一時的表面現象來判斷，那麼……』

【English Translation】 English version Regarding 'stealing': Third is not to engage in sexual misconduct (improper sexual behavior). Fourth is not to lie (speak falsely). These four precepts share the same meaning as the Five Precepts. Fifth is not to use frivolous language, referring to not using words to embellish wrongdoing. Sixth is not to engage in divisive speech, referring to not speaking differently in front of and behind people's backs. Seventh is not to use harsh language, referring to not using foul language, and also not speaking of unrighteous matters. Eighth is not to be jealous, referring to having no envy in one's heart. Ninth is not to be angry, referring to not holding anger and resentment in one's heart. Tenth is not to be ignorant, referring to not being deluded about good and evil. If someone can cultivate all ten of these, then they will be reborn in heaven after death. If they only cultivate the first five, then they will be reborn as a human in the next life. If everyone in the world can cultivate these precepts, even if they cannot be reborn in heaven, they can make everyone a good person. If everyone can do good, then there is no reason why the world cannot be well-governed. In the past, Emperor Wen of the Song Dynasty said to his minister He Shangzhi: 'I recently saw the writings of Yan Yanzhi and Zong Bing, which explain the Buddha-dharma very clearly and can inspire people's minds. If all the people in the world could be influenced by this kind of teaching, then I could rule by doing nothing and enjoy peace. What else would I need to do?' He Shangzhi then advised, 'In a village of a hundred households, if ten people uphold the Five Precepts, then those ten people will become simple and cautious. In a town of a thousand households, if one hundred people cultivate the Ten Virtues, then those one hundred people will become harmonious. If this kind of moral teaching is spread throughout the world, even if there are only a million virtuous people, being able to do one good deed will eliminate one evil, eliminating one evil will reduce one punishment, and if one punishment is eliminated in a family, then ten thousand punishments will be eliminated in the country. Then what Your Majesty said about ruling by doing nothing and enjoying peace can be realized.' These words are very reasonable. Comparing it with Confucian thought, the benevolence and righteousness in the Ten Virtues are the same in essence as the Five Constant Virtues of benevolence and righteousness spoken of by Confucianism, only the names are different. Benevolence and righteousness are the deeds of the ancient sage kings in governing the world. If we only discuss it from these deeds, then there will always be differences between them. If we reason from the principles, then there is no difference between them. Deeds originate from principles, and principles are embodied in deeds. Deeds are the minor details, and principles are the foundation. A gentleman should pursue the foundation and put the deeds in a secondary position. The ancient saying goes: 'Examine what he does, observe the path he follows, and understand where he finds peace. Then, what can a person hide? What can a person hide?' Mencius said: 'If you do not measure the root of things but only seek uniformity in the branches, then even a piece of wood one inch square can be made taller than a high tower.' This means that in everything, you must measure its root and make the branches equal to the root before you can talk about it. If you judge only by temporary superficial phenomena, then...'

責其三世之謂。何異乎以十步之履而詰其百步之履曰而何其跡之紛紛也曷不為我之鮮乎。是豈知其所適之遠近所步之多少也。然聖人為教而恢張異宜。言乎一世也。則當順其人情為治其形生之間。言乎三世也。則當正其人神指緣業乎死生之外。神農志百藥雖異。而同於療病也。后稷標百穀雖殊。而同於膳人也。聖人為教不同。而同於為善也。曰佛之道其治三世。非耳目之所接。子何以而明之。曰吾謂人死而其神不死。此其驗矣。神之在人猶火之在薪也。前薪雖與火相燼。今所以火者曷嘗燼乎。曰神理冥眇。其形既謝。而孰能御其所適。果為人邪。果為飛潛異類乎。曰斯可通也。茍以其情習之業推之。則其報也不差。子豈不聞洪範五福六極之謂乎。五福者。謂人以其心合乎皇極。而天用是五者應以向勸之。六極者。謂人不以其心合乎皇極。而天用是六者應以威沮之。夫其形存而善惡之應已然。其神往則善惡之報豈不然乎。佛經曰。一切諸法以意生形。此之謂也。曰謂佛道絕情而所為也如此。豈非情乎。佛亦有情邪。曰形象者舉有情。佛獨無情邪。佛行情而不情耳。曰佛之為者既類夫仁義而仁義烏得不謂之情乎。曰仁者何。惠愛之謂也。義者何。適宜之謂也。宜與愛皆起于性而形乎用。非情何乎。就其情而言之。則仁義乃

【現代漢語翻譯】現代漢語譯本：責備涉及三世的說法，這和責問只走了十步的人，卻質問走了百步的人說：『你的腳印怎麼這麼雜亂？為什麼不像我這樣少呢？』這難道知道別人要去的遠近，走的步數多少嗎？然而聖人施教，是爲了適應不同的情況而擴充套件。如果說的是一世，就應當順應人情來治理人們有形的生活。如果說的是三世，就應當端正人的精神，指出因果報應存在於生死之外。神農記錄百種藥物，雖然不同，但都爲了治療疾病。后稷選出百種穀物，雖然不同，但都爲了供養人們。聖人施教的方式不同，但都爲了行善。你說佛的道理治理三世，不是耳目所能接觸到的，你憑什麼來明白它呢？我說，我認為人死後精神不會消亡，這就是證明。精神在人身中，就像火在柴薪中一樣。之前的柴薪雖然和火一起燒盡，但現在用來生火的東西，又何嘗燒盡呢？你說精神的道理深奧微妙，形體已經消亡，誰能控制它去哪裡？是變成人呢？還是變成飛禽走獸等不同的物類呢？我說，這可以解釋得通。如果用他的情感、習慣和業力來推斷，那麼他的報應就不會有差錯。你難道沒聽說過《洪範》五福六極的說法嗎？五福，是指人的心與皇極相合，上天就用這五種福報來回應，以此勸勉他。六極，是指人的心不與皇極相合，上天就用這六種災禍來回應，以此警戒他。形體存在時，善惡的報應已經顯現，精神離去後，善惡的報應難道會不存在嗎？佛經說：『一切諸法由意念產生。』說的就是這個道理。你說佛道斷絕情感，但所作所為又如此，難道不是情感嗎？佛也有情感嗎？我說，有形象的事物都具有情感，難道只有佛沒有情感嗎？佛有情感，但不受情感的束縛罷了。你說佛所做的事情既然類似於仁義，那麼仁義怎麼能不被認為是情感呢？我說，仁是什麼？是惠愛。義是什麼？是適宜。適宜和愛都源於本性，並體現在行為上，不是情感是什麼呢？就情感而言，仁義就是 English version: To criticize the concept of the three lifetimes is no different from questioning someone who has only walked ten steps, while interrogating someone who has walked a hundred steps, saying, 'Why are your footprints so messy? Why aren't they as sparse as mine?' Does this person truly understand the distance the other person is traveling or the number of steps they are taking? However, the sages teach by expanding and adapting to different circumstances. When speaking of one lifetime, one should govern the tangible lives of people by conforming to human nature. When speaking of three lifetimes, one should rectify the human spirit and point to the karmic connections beyond life and death. Shen Nong (the Divine Farmer) recorded hundreds of herbs, which, though different, all serve the purpose of healing diseases. Hou Ji (Lord Millet) selected hundreds of grains, which, though different, all serve the purpose of nourishing people. The methods of teaching by the sages differ, but they all aim at doing good. You say that the Buddha's (Buddha) teachings govern the three lifetimes, which are beyond the reach of the senses. How do you understand them? I say, I believe that the spirit does not die after a person's death, and this is the proof. The spirit in a person is like fire in firewood. Although the previous firewood is burned up with the fire, has what is used to make the fire ever been burned up? You say that the principles of the spirit are profound and subtle. Once the physical form has perished, who can control where it goes? Does it become a human again? Or does it become a different kind of being, such as birds or beasts? I say, this can be explained. If we infer from their emotions, habits, and karma (karma), then their retribution will not be wrong. Have you not heard of the 'Hong Fan' (Great Plan) and its discussion of the Five Blessings and the Six Extremes? The Five Blessings mean that when a person's heart aligns with the Supreme Standard (Huangji), Heaven responds with these five blessings to encourage them. The Six Extremes mean that when a person's heart does not align with the Supreme Standard, Heaven responds with these six calamities to warn them. When the physical form exists, the responses to good and evil are already evident. When the spirit departs, how can the retribution for good and evil not exist? The Buddhist scriptures say, 'All phenomena arise from intention.' This is what it means. You say that the Buddha's way severs emotions, but what is done is still like this. Isn't it emotion? Does the Buddha also have emotions? I say, all things with form have emotions. Is the Buddha the only one without emotions? The Buddha has emotions, but is not bound by them. You say that what the Buddha does is similar to benevolence (ren) and righteousness (yi), so how can benevolence and righteousness not be considered emotions? I say, what is benevolence? It is loving-kindness. What is righteousness? It is appropriateness. Appropriateness and love both originate from nature and manifest in action. What are they if not emotions? In terms of emotion, benevolence and righteousness are

【English Translation】 Criticizing the concept of the three lifetimes is like questioning someone who has walked ten steps, while interrogating someone who has walked a hundred steps, saying, 'Why are your footprints so messy? Why aren't they as sparse as mine?' Does this person truly understand the distance the other person is traveling or the number of steps they are taking? However, the sages teach by expanding and adapting to different circumstances. When speaking of one lifetime, one should govern the tangible lives of people by conforming to human nature. When speaking of three lifetimes, one should rectify the human spirit and point to the karmic connections beyond life and death. Shen Nong (the Divine Farmer) recorded hundreds of herbs, which, though different, all serve the purpose of healing diseases. Hou Ji (Lord Millet) selected hundreds of grains, which, though different, all serve the purpose of nourishing people. The methods of teaching by the sages differ, but they all aim at doing good. You say that the Buddha's (Buddha) teachings govern the three lifetimes, which are beyond the reach of the senses. How do you understand them? I say, I believe that the spirit does not die after a person's death, and this is the proof. The spirit in a person is like fire in firewood. Although the previous firewood is burned up with the fire, has what is used to make the fire ever been burned up? You say that the principles of the spirit are profound and subtle. Once the physical form has perished, who can control where it goes? Does it become a human again? Or does it become a different kind of being, such as birds or beasts? I say, this can be explained. If we infer from their emotions, habits, and karma (karma), then their retribution will not be wrong. Have you not heard of the 'Hong Fan' (Great Plan) and its discussion of the Five Blessings and the Six Extremes? The Five Blessings mean that when a person's heart aligns with the Supreme Standard (Huangji), Heaven responds with these five blessings to encourage them. The Six Extremes mean that when a person's heart does not align with the Supreme Standard, Heaven responds with these six calamities to warn them. When the physical form exists, the responses to good and evil are already evident. When the spirit departs, how can the retribution for good and evil not exist? The Buddhist scriptures say, 'All phenomena arise from intention.' This is what it means. You say that the Buddha's way severs emotions, but what is done is still like this. Isn't it emotion? Does the Buddha also have emotions? I say, all things with form have emotions. Is the Buddha the only one without emotions? The Buddha has emotions, but is not bound by them. You say that what the Buddha does is similar to benevolence (ren) and righteousness (yi), so how can benevolence and righteousness not be considered emotions? I say, what is benevolence? It is loving-kindness. What is righteousness? It is appropriateness. Appropriateness and love both originate from nature and manifest in action. What are they if not emotions? In terms of emotion, benevolence and righteousness are

情之善者也。情而為之而其勢近權。不情而為之而其勢近理。性相同也情相異也。異焉而天下鮮不競。同焉而天下鮮不安。聖人慾引之其所安。所以推性而同群生。聖人慾息之其所競。所以推懷而在萬物。謂物也。無昆蟲無動植。佛皆概而惠之。不散損之。謂生也。無貴賤無賢鄙。佛皆一而導之。使自求之推其性而自同群生。豈不謂大誠乎。推其懷而盡在萬物。豈不謂大慈乎。大慈故其感人也。深大誠故其化物也。易故夫中國之內四夷八蠻之外。其人聞佛。之言為善有福為惡有罪。而鮮不測然收其噁心歡然舉其善意。守其說拳拳不敢失之。若向之所謂五戒十善云者。里巷何嘗不相化而為之。自鄉之邑。自邑之州。自州之國。朝廷之士　天子之宮掖。其修之至也。不殺必仁。不盜必廉。不淫必正。不妄必信。不醉不亂。不綺語必誠。不兩舌不讒不惡口不辱。不恚不仇。不嫉不爭。不癡不昧。有一於此足以誠于身而加於人。況五戒十善之全也。豈有為人弟者而不悌其兄。為人子者而不孝其親。為人室者而不敬其夫。為人友者而不以善相致。為人臣者而不忠其君。為人君者而不仁其民。是天下之無有也。為之者唯恐其過與不及為癖耳。佛豈茍癖於人焉。如此者佛之道豈一人之私為乎。抑亦有意于天下國家矣。何嘗不存其君臣

【現代漢語翻譯】現代漢語譯本：情感是善良的。順應情感去做事，其趨勢接近於權變。不順應情感去做事，其趨勢接近於理性。人性是相同的，情感是相異的。因為情感的相異，天下很少有不爭鬥的；因為人性的相同，天下很少有不安定的。聖人想要引導人們走向安定，所以推行人性，使眾生相同。聖人想要停止人們的爭鬥，所以推行關懷，使萬物都得到照顧。說到『物』，無論是昆蟲還是動植物，佛都普遍地施予恩惠，不使其散失或受到損害。說到『生』，無論是高貴還是卑賤，賢能還是愚笨，佛都一視同仁地引導他們，使他們自己去追求，推行人性而使自己與眾生相同。這難道不是偉大的真誠嗎？推行關懷而使萬物都得到照顧，這難道不是偉大的慈悲嗎？因為有偉大的慈悲，所以佛的感化力很深；因為有偉大的真誠，所以佛的教化力很容易實現。因此，在中國境內和四夷八蠻之外，人們聽到佛的教誨，知道行善有福報，作惡有罪過，很少有不立刻收斂自己的噁心，歡喜地發起自己的善意，牢牢地遵守佛的教誨，不敢有絲毫的懈怠。像以前所說的五戒十善，在街坊里巷中，何嘗不是互相教化而去做呢？從鄉到邑，從邑到州，從州到國，朝廷的官員，甚至天子的後宮，他們修行的程度達到了極致。不殺生必定仁慈，不偷盜必定廉潔，不邪淫必定端正，不妄語必定誠實，不醉酒就不會胡作非爲，不說虛偽的話必定真誠，不說挑撥離間的話，不說誹謗的話，不說惡毒的話，不說侮辱人的話，不發怒，不懷恨，不嫉妒，不爭鬥，不愚癡，不迷惑。只要做到其中一條，就足以使自身變得真誠，並且影響到他人。更何況是完全遵守五戒十善呢？哪裡會有做弟弟的不尊敬兄長，做兒子的不孝順父母，做妻子的不尊敬丈夫，做朋友的不互相勸善，做臣子的不忠於君主，做君主的不仁愛百姓呢？天下是沒有這樣的事情的。人們努力去做這些事情，唯恐做得太過或不夠，以至於成為一種癖好。佛難道是隨便地讓人產生癖好嗎？像這樣，佛的道難道是一個人的私有嗎？還是說，佛也是有意于天下國家呢？佛何嘗不關心君臣關係呢？ English version: Emotion is inherently good. Acting in accordance with emotion leans towards expediency, while acting against emotion leans towards reason. Human nature is the same, but emotions differ. Because of differing emotions, the world rarely sees an end to conflict; because of the sameness of human nature, the world rarely lacks stability. The sage wishes to guide people towards stability, so he promotes human nature to unite all beings. The sage wishes to end people's conflicts, so he promotes compassion to care for all things. Speaking of 'things,' whether insects or plants, Buddha universally bestows grace upon them, without letting them be lost or harmed. Speaking of 'beings,' whether noble or lowly, wise or foolish, Buddha guides them equally, enabling them to seek for themselves, promoting their nature to unite themselves with all beings. Can this not be called great sincerity? Promoting compassion to care for all things, can this not be called great mercy? Because of great mercy, Buddha's influence is profound; because of great sincerity, Buddha's teachings are easily realized. Therefore, within China and beyond the four barbarians and eight wild tribes, people who hear Buddha's teachings, knowing that doing good brings blessings and doing evil brings punishment, rarely fail to immediately restrain their evil thoughts, joyfully arouse their good intentions, and firmly adhere to Buddha's teachings, daring not to be negligent in the slightest. Like the previously mentioned Five Precepts and Ten Virtues, in neighborhoods and alleys, is it not the case that people are mutually teaching and practicing them? From village to town, from town to state, from state to country, officials of the court, even the emperor's harem, their level of practice reaches the extreme. Not killing necessarily leads to benevolence, not stealing necessarily leads to integrity, not engaging in sexual misconduct necessarily leads to uprightness, not lying necessarily leads to honesty, not getting drunk prevents reckless behavior, not using flowery language necessarily leads to sincerity, not speaking divisively, not slandering, not using harsh words, not insulting, not being angry, not holding grudges, not being jealous, not fighting, not being ignorant, not being deluded. Having one of these is enough to make oneself sincere and influence others. How much more so is it to fully observe the Five Precepts and Ten Virtues? Where would there be a younger brother who does not respect his elder brother, a son who does not honor his parents, a wife who does not respect her husband, a friend who does not encourage each other to do good, a subject who is not loyal to his ruler, a ruler who is not benevolent to his people? There is no such thing in the world. People strive to do these things, fearing only that they will do too much or not enough, to the point of becoming an obsession. Does Buddha casually cause people to develop obsessions? Like this, is Buddha's path the private possession of one person? Or does Buddha also have intentions for the world and the country? Does Buddha not care about the relationship between ruler and subject?

【English Translation】 Emotion is inherently good. Acting in accordance with emotion leans towards expediency, while acting against emotion leans towards reason. Human nature is the same, but emotions differ. Because of differing emotions, the world rarely sees an end to conflict; because of the sameness of human nature, the world rarely lacks stability. The sage wishes to guide people towards stability, so he promotes human nature to unite all beings. The sage wishes to end people's conflicts, so he promotes compassion to care for all things. Speaking of 'things,' whether insects or plants, Buddha universally bestows grace upon them, without letting them be lost or harmed. Speaking of 'beings,' whether noble or lowly, wise or foolish, Buddha guides them equally, enabling them to seek for themselves, promoting their nature to unite themselves with all beings. Can this not be called great sincerity? Promoting compassion to care for all things, can this not be called great mercy? Because of great mercy, Buddha's influence is profound; because of great sincerity, Buddha's teachings are easily realized. Therefore, within China and beyond the four barbarians and eight wild tribes, people who hear Buddha's teachings, knowing that doing good brings blessings and doing evil brings punishment, rarely fail to immediately restrain their evil thoughts, joyfully arouse their good intentions, and firmly adhere to Buddha's teachings, daring not to be negligent in the slightest. Like the previously mentioned Five Precepts and Ten Virtues, in neighborhoods and alleys, is it not the case that people are mutually teaching and practicing them? From village to town, from town to state, from state to country, officials of the court, even the emperor's harem, their level of practice reaches the extreme. Not killing necessarily leads to benevolence, not stealing necessarily leads to integrity, not engaging in sexual misconduct necessarily leads to uprightness, not lying necessarily leads to honesty, not getting drunk prevents reckless behavior, not using flowery language necessarily leads to sincerity, not speaking divisively, not slandering, not using harsh words, not insulting, not being angry, not holding grudges, not being jealous, not fighting, not being ignorant, not being deluded. Having one of these is enough to make oneself sincere and influence others. How much more so is it to fully observe the Five Precepts and Ten Virtues? Where would there be a younger brother who does not respect his elder brother, a son who does not honor his parents, a wife who does not respect her husband, a friend who does not encourage each other to do good, a subject who is not loyal to his ruler, a ruler who is not benevolent to his people? There is no such thing in the world. People strive to do these things, fearing only that they will do too much or not enough, to the point of becoming an obsession. Does Buddha casually cause people to develop obsessions? Like this, is Buddha's path the private possession of one person? Or does Buddha also have intentions for the world and the country? Does Buddha not care about the relationship between ruler and subject?

父子邪。豈妨人所生養之道邪。但其所出不自吏而張之。亦其化之理隱而難見。故世不得而盡信。易曰。默而成之不言而信存乎德行。孟子曰。民日遷善而不知為之者。豈不然乎。人之惑于情久矣。情之甚幾至乎敝薄。古聖人憂之。為其法交相為治。謂之帝。謂之王。雖其道多方。而猶不暇救。以仁恩之。以義教之。賞欲進其善。罰欲沮其惡。雖罰日益勞賞日益費。而世俗益薄。茍聞有不以賞罰而得民遷善而遠惡。雖聖如堯舜必歡然喜而致之。豈曰斯人不因吾道而為善吾不取其善。必吾道而為善乃可善之。若是是聖人私其道也。安有聖人之道而私哉。夫游龍振于江海而云氣油然四起。暴虎聲于山林而飆風飂飂而來。蓋其類自相應也。故善人非親而善人同之。惡人非恩而惡人容之。舜好問而察邇言。隱惡而揚善。及聞一善言見一善行。若決江海沛然莫之能御也。禹聞善言則拜。孔子嘗謂。善人吾不得而見之。得見有常者其可矣。又曰。三人行必得我師焉。擇其善者而從之。其不善者其改之。顏子得一善。則拳拳服膺不敢失之。孟子謂。好善優於天下。又謂。誠身有道。不明乎善。不誠其身矣。此五君子者。古之大樂善人也。以其善類固類于佛。茍其不死見乎吾道之傳。是必泯然從而推之。噫亦後世之不幸。不得其相遇而

【現代漢語翻譯】現代漢語譯本：父子之間的關係是邪惡的嗎？難道會妨礙人們生養子女的倫常之道嗎？只是因為這種化育的道理不是由官吏公開宣揚，而是隱藏起來難以被察覺，所以世人不能完全相信。正如《易經》所說：『默默地促成事物，不說話也能使人信服，是因為有德行。』孟子也說：『百姓每天都在向善，卻不知道是誰使他們這樣的。』難道不是這樣嗎？人們被情感迷惑已經很久了，情感過分就會變得弊病叢生。古代聖人為此擔憂，所以制定了各種法規來互相制約，稱他們為帝，稱他們為王。即使他們的方法多種多樣，仍然來不及挽救世風。用仁愛來恩澤百姓，用道義來教化他們，用賞賜來鼓勵他們的善行，用懲罰來阻止他們的惡行。即使懲罰日益繁重，賞賜日益耗費，世俗風氣卻日益敗壞。如果聽說有不用賞罰就能使百姓向善而遠離邪惡的方法，即使是像堯舜這樣的聖人，也一定會高興地接納並任用他。難道會說：『這個人不是按照我的方法來行善的，所以我不能採納他的善行，必須按照我的方法來行善才可以。』如果這樣，那就是聖人把自己的方法看得太私有了。哪裡有聖人的道是私有的呢？游龍在江海中飛騰，雲氣就會蓬勃升起；猛虎在山林中咆哮，狂風就會呼嘯而來。這是因為同類的事物自然會相互感應。所以，善良的人即使沒有親緣關係，善良的人也會贊同他；邪惡的人即使沒有恩惠，邪惡的人也會容納他。舜喜歡向人請教，並考察近處的言論，隱瞞別人的缺點，宣揚別人的優點。一旦聽到一句善言，見到一件善行，就像決開了江河，水勢浩大，無法阻擋。禹聽到善言就拜謝。孔子曾經說過：『善良的人我不能見到，能見到有常德的人也可以了。』又說：『幾個人同行，其中必定有可以做我老師的人，選擇他的優點而學習，看到他的缺點就改正。』顏回得到一個優點，就牢牢地記在心裡，不敢忘記。孟子說：『愛好善行勝過擁有天下。』又說：『使自身誠實是有方法的，不明白什麼是善，就不能使自身誠實。』這五位君子，是古代非常樂於行善的人。因為他們的善行與佛的善行是同類的，如果他們不死，見到我的佛法傳播，一定會默默地贊同並推行它。唉！這也是後世的不幸，不能讓他們相遇啊！ English version: Is the relationship between father and son evil? Does it hinder the ethical way of people procreating and raising children? It's just that the principle of this nurturing is not openly proclaimed by officials, but hidden and difficult to perceive, so the world cannot fully believe it. As the I Ching (Book of Changes) says, 'Silently accomplishing things, convincing people without speaking, is due to virtue.' Mencius also said, 'The people are improving daily, but they do not know who is making them do so.' Isn't that so? People have been deluded by emotions for a long time, and excessive emotions can become problematic. Ancient sages worried about this, so they formulated various laws to restrain each other, calling them emperors and kings. Even with their diverse methods, they still couldn't save the declining morals. They used benevolence to bestow favor on the people, and righteousness to teach them, using rewards to encourage their good deeds and punishments to deter their evil deeds. Even though punishments became increasingly severe and rewards became increasingly costly, worldly customs deteriorated further. If it were heard that there was a method that could make the people turn to good and stay away from evil without rewards and punishments, even sages like Yao and Shun would gladly accept and employ him. Would they say, 'This person is not doing good according to my method, so I cannot adopt his good deeds; he must do good according to my method to be considered good'? If so, that would be the sage being too possessive of his own method. How can a sage's way be private? When a swimming dragon soars in the rivers and seas, clouds will rise vigorously; when a fierce tiger roars in the mountains and forests, a whirlwind will come howling. This is because things of the same kind naturally resonate with each other. Therefore, good people, even without kinship, will agree with each other; evil people, even without favor, will tolerate each other. Shun liked to ask people for advice and examine nearby opinions, concealing the shortcomings of others and publicizing their advantages. Once he heard a good word or saw a good deed, it was like a river bursting its banks, with overwhelming momentum that could not be stopped. Yu bowed in gratitude upon hearing good words. Confucius once said, 'I cannot meet a good person, but it is acceptable to meet someone with constant virtue.' He also said, 'When several people walk together, there must be someone who can be my teacher; choose his strengths and learn from them, and correct his weaknesses.' Yan Hui, upon obtaining a good quality, would firmly keep it in mind and dare not forget it. Mencius said, 'Loving goodness is superior to possessing the world.' He also said, 'There is a way to make oneself sincere; without understanding what is good, one cannot make oneself sincere.' These five gentlemen were great lovers of goodness in ancient times. Because their good deeds are of the same kind as the Buddha's good deeds, if they did not die and saw the propagation of my Buddha-dharma, they would surely silently agree with and promote it. Alas! It is also the misfortune of later generations that they could not meet!

【English Translation】 Modern Chinese Translation: Are the relationships between father and son evil? Would it hinder the ethical way of people procreating and raising children? It's just that the principle of this nurturing is not openly proclaimed by officials, but hidden and difficult to perceive, so the world cannot fully believe it. As the I Ching (Book of Changes) says, 'Silently accomplishing things, convincing people without speaking, is due to virtue.' Mencius also said, 'The people are improving daily, but they do not know who is making them do so.' Isn't that so? People have been deluded by emotions for a long time, and excessive emotions can become problematic. Ancient sages worried about this, so they formulated various laws to restrain each other, calling them emperors and kings. Even with their diverse methods, they still couldn't save the declining morals. They used benevolence to bestow favor on the people, and righteousness to teach them, using rewards to encourage their good deeds and punishments to deter their evil deeds. Even though punishments became increasingly severe and rewards became increasingly costly, worldly customs deteriorated further. If it were heard that there was a method that could make the people turn to good and stay away from evil without rewards and punishments, even sages like Yao and Shun would gladly accept and employ him. Would they say, 'This person is not doing good according to my method, so I cannot adopt his good deeds; he must do good according to my method to be considered good'? If so, that would be the sage being too possessive of his own method. How can a sage's way be private? When a swimming dragon soars in the rivers and seas, clouds will rise vigorously; when a fierce tiger roars in the mountains and forests, a whirlwind will come howling. This is because things of the same kind naturally resonate with each other. Therefore, good people, even without kinship, will agree with each other; evil people, even without favor, will tolerate each other. Shun liked to ask people for advice and examine nearby opinions, concealing the shortcomings of others and publicizing their advantages. Once he heard a good word or saw a good deed, it was like a river bursting its banks, with overwhelming momentum that could not be stopped. Yu bowed in gratitude upon hearing good words. Confucius once said, 'I cannot meet a good person, but it is acceptable to meet someone with constant virtue.' He also said, 'When several people walk together, there must be someone who can be my teacher; choose his strengths and learn from them, and correct his weaknesses.' Yan Hui, upon obtaining a good quality, would firmly keep it in mind and dare not forget it. Mencius said, 'Loving goodness is superior to possessing the world.' He also said, 'There is a way to make oneself sincere; without understanding what is good, one cannot make oneself sincere.' These five gentlemen were great lovers of goodness in ancient times. Because their good deeds are of the same kind as the Buddha's good deeds, if they did not die and saw the propagation of my Buddha-dharma, they would surely silently agree with and promote it. Alas! It is also the misfortune of later generations that they could not meet! English version: Are the relationships between father and son evil? Would it hinder the ethical way of people procreating and raising children? It's just that the principle of this nurturing is not openly proclaimed by officials, but hidden and difficult to perceive, so the world cannot fully believe it. As the I Ching (Book of Changes) says, 'Silently accomplishing things, convincing people without speaking, is due to virtue.' Mencius also said, 'The people are improving daily, but they do not know who is making them do so.' Isn't that so? People have been deluded by emotions for a long time, and excessive emotions can become problematic. Ancient sages worried about this, so they formulated various laws to restrain each other, calling them emperors and kings. Even with their diverse methods, they still couldn't save the declining morals. They used benevolence to bestow favor on the people, and righteousness to teach them, using rewards to encourage their good deeds and punishments to deter their evil deeds. Even though punishments became increasingly severe and rewards became increasingly costly, worldly customs deteriorated further. If it were heard that there was a method that could make the people turn to good and stay away from evil without rewards and punishments, even sages like Yao and Shun would gladly accept and employ him. Would they say, 'This person is not doing good according to my method, so I cannot adopt his good deeds; he must do good according to my method to be considered good'? If so, that would be the sage being too possessive of his own method. How can a sage's way be private? When a swimming dragon soars in the rivers and seas, clouds will rise vigorously; when a fierce tiger roars in the mountains and forests, a whirlwind will come howling. This is because things of the same kind naturally resonate with each other. Therefore, good people, even without kinship, will agree with each other; evil people, even without favor, will tolerate each other. Shun liked to ask people for advice and examine nearby opinions, concealing the shortcomings of others and publicizing their advantages. Once he heard a good word or saw a good deed, it was like a river bursting its banks, with overwhelming momentum that could not be stopped. Yu bowed in gratitude upon hearing good words. Confucius once said, 'I cannot meet a good person, but it is acceptable to meet someone with constant virtue.' He also said, 'When several people walk together, there must be someone who can be my teacher; choose his strengths and learn from them, and correct his weaknesses.' Yan Hui, upon obtaining a good quality, would firmly keep it in mind and dare not forget it. Mencius said, 'Loving goodness is superior to possessing the world.' He also said, 'There is a way to make oneself sincere; without understanding what is good, one cannot make oneself sincere.' These five gentlemen were great lovers of goodness in ancient times. Because their good deeds are of the same kind as the Buddha's good deeds, if they did not die and saw the propagation of my Buddha-dharma, they would surely silently agree with and promote it. Alas! It is also the misfortune of later generations that they could not meet!

相證。尚使兩家之徒猶豫而不相信。噫人情莫不專己而略人是此而非彼。非過則爭。專過則拘。君子通而已矣。何必茍專。君子當而已矣。何必茍非。飲食男女人皆能知貴。而君子不貴。君子之所貴。貴其能知道而識理也。今有大道遠理若是。而余不知識。余愧於人多矣。嘗試論曰。夫欲人心服而自修莫若感其內。欲人言順而貌從莫若制其外。制其外者。非以人道設教則不能果致也。感其內者。非以神道設教則不能必化也。故佛之為道也。先乎神而次乎人。蓋亦感內而制外之謂也。神也者。人之精神之謂也。非謂鬼神淫惑之事者也。謂人修其精神善其履行。生也則福應。死也則其神清升。精神不修履行邪妄。生也則非慶。死也則其神受誅。故天下聞之其心感動。惡者沮而善者如之。如此默化而何代無有。然其教之作于中國也。必有以世數相宜而來應人心相感而至。不然何人以其法修之。天地應之鬼神效之。茍其宜之數之未盡。相感之理未窮。又安可以愛之而茍存。惡之而茍去。方之人事若王者霸者。其順時應人而為之。豈不然哉。況其有妙道冥權。又至於人事者邪。夫妙道也者。清凈寂滅之謂也。謂其滅盡眾累純其清凈本然者也。非謂死其生取乎空荒滅絕之謂也。以此至之則成乎聖神以超出其世。冥權也者。以道起乎

【現代漢語翻譯】現代漢語譯本：互相印證。如果還讓兩家的弟子猶豫而不相信，唉，人之常情莫不是偏袒自己而輕視別人，認為自己是對的而別人是錯的。不承認錯誤就會爭辯，過於固執己見就會僵化。君子通達事理就行了，何必茍且地堅持己見。君子行為合宜就行了，何必茍且地否定別人。飲食男女，人人都知道看重，但君子不看重這些。君子所看重的，是能夠明白道理和認識事理。現在有大道至理如此深遠，而我卻不能認識，我為此感到對不起大家。試著論述一下：想要人心悅誠服而自覺修行，不如感化他們的內心；想要人們言語順從而表面服從，不如約束他們的外在行為。約束外在行為，如果不用人道來設教，就不能達到預期的效果；感化內心，如果不用神道來設教，就不能保證能夠教化。所以佛的教義，先從神道入手，再到人道，大概就是感化內心和約束外在行為的意思。所謂『神』，是指人的精神，不是指鬼神淫邪迷惑的事情。而是說人修養精神，完善行為，活著的時候就會有福報，死後精神清明而昇華。精神不修養，行為邪惡荒謬，活著的時候就沒有喜慶，死後精神會受到懲罰。所以天下人聽了這些道理，內心感動，作惡的人會停止作惡，善良的人會更加行善。這樣默默地教化，哪個時代沒有呢？然而佛教傳入中國，必定有其與時代相適應的道理，來回應人心，相互感應而至。不然，為什麼有人用佛法修行，天地會迴應，鬼神會效力呢？如果它適應時代的道理還沒有窮盡，相互感應的道理還沒有完結，又怎麼可以因為喜愛它就茍且地儲存，因為厭惡它就茍且地去除呢？將這件事比作人事，就像君王和霸主，他們順應時勢和人心而有所作為，難道不是這樣嗎？更何況佛法還有精妙的道理和潛在的力量，又怎麼能和人事相提並論呢？所謂的『妙道』，是指清凈寂滅。是說滅盡各種牽累，純粹保持清凈本然的狀態，不是說要尋死覓活，追求空虛荒涼和滅絕。用這種方法達到極致，就能成為聖人，超越世俗。所謂的『冥權』，是指用道來發起……

【English Translation】 English version: Mutual verification. If it still makes the disciples of both sides hesitate and not believe, alas, human nature is such that everyone favors themselves and neglects others, thinking that they are right and others are wrong. If one does not admit mistakes, they will argue; if one is too stubborn, they will become rigid. A gentleman should simply be understanding of principles; why must he stubbornly insist on his own opinions? A gentleman should act appropriately; why must he arbitrarily deny others? Eating, drinking, men, and women are all things that everyone knows to value, but a gentleman does not value these things. What a gentleman values is the ability to understand principles and recognize reason. Now there is a great and profound truth like this, but I am unable to understand it; I feel ashamed to face everyone. Let me try to discuss it: If you want people to be sincerely convinced and consciously cultivate themselves, it is better to influence their inner selves; if you want people to be obedient in speech and outwardly compliant, it is better to restrain their external behavior. Restraining external behavior, if you do not use human principles to teach, you cannot achieve the desired effect; influencing the inner self, if you do not use divine principles to teach, you cannot guarantee that you can educate them. Therefore, the way of Buddha starts with the divine and then proceeds to the human; it is probably the meaning of influencing the inner self and restraining external behavior. The so-called 'divine' refers to the spirit of a person, not to the affairs of ghosts, gods, licentiousness, and delusion. It means that a person cultivates their spirit and perfects their conduct; when they are alive, they will have blessings; when they die, their spirit will be pure and ascend. If the spirit is not cultivated and the conduct is evil and absurd, when they are alive, there will be no joy; when they die, their spirit will be punished. Therefore, when people all over the world hear these principles, their hearts are moved; those who do evil will stop doing evil, and those who do good will do even more good. Such silent transformation exists in every era. However, the introduction of Buddhism into China must have a reason that adapts to the times, to respond to people's hearts and arrive through mutual influence. Otherwise, why would someone cultivate using the Dharma, and heaven and earth respond, and ghosts and gods follow suit? If the reason for its adaptation to the times has not been exhausted, and the principle of mutual influence has not been completed, how can it be preserved out of love or removed out of hatred? Comparing this matter to human affairs, it is like kings and overlords who act in accordance with the times and the hearts of the people; is this not the case? Moreover, how can the subtle principles and hidden power of Buddhism be compared to human affairs? The so-called 'subtle way' refers to purity and extinction. It means to extinguish all kinds of entanglements and purely maintain the state of pure and natural being, not to seek death and life, to pursue emptiness, desolation, and annihilation. Reaching the extreme with this method, one can become a saint and transcend the world. The so-called 'hidden power' refers to using the Dao to initiate...

不用之用之謂也。謂其拯拔群生而出乎情溺者也。考其化物自化則皇道幾之。考其權用應世則無所不至。言其化也。固後世不能臻之。言其權也默而體之則無世不得。昔者聖人之將化也。以其法付之王付之臣付之長者有力之人。非其私己而茍尊於人也。蓋欲因其道而為道。因其善而為善。佛之經固亦多方矣。後世之徒不能以宜而授人。致其信者過信。令君有佞善輒欲捐國為奴隸之下。俗有淺悟遽欲棄業專勝僧之高。此非謂用佛心而為道也。經豈不曰。諸佛隨宜說法意趣難解。故為佛者不止緇其服剪其髮而已矣。然佛之為心也。如此豈小通哉。此有欲以如楊墨而譏之。夫楊墨者。滯一而拘俗。以之方佛。不亦甚乎。世不探佛理而詳之。徒讻讻然誕佛謂其說之不典。佛之見出於人遠矣。烏可以己不見而方人之見。謂佛之言多劫也誕耶。世固有積月而成歲積歲而成世。又安知其積世而不成劫耶。茍以其事遠耳目不接。而謂之不然。則六藝所道上世之事。今非承其傳。而孰親視之。此可謂誕乎。謂佛言大也誕邪。世固有游心凌空而往。雖四隅上下窅然。曷嘗有涯方之佛謂其世界無窮。何不然乎。謂佛言化也誕邪。世固有夢中而夢者。方其夢時。而其所遇事與身世與適夢。或其同或其異莫不類之。夢之中既夢。又安知其死之中不

【現代漢語翻譯】現代漢語譯本：『不用之用』說的是什麼呢？說的是佛法能夠拯救眾生，使他們脫離沉溺於情感的困境。考察佛陀教化萬物、使其自然演化的方式，那簡直接近於皇道的極致。考察佛陀權宜應變、適應世事的智慧，那是無所不能達到的。說到佛法的教化作用，後世的人確實難以企及。說到佛法的權宜之計，默默地領會並實踐它，那麼在任何時代都能適用。過去聖人想要推行教化時，把方法傳授給君王、大臣，傳授給有地位有能力的人，並不是爲了滿足自己的私慾，而是爲了使自己在眾人面前顯得尊貴。而是想借助他們已有的『道』來行『道』，藉助他們已有的『善』來行『善』。佛的經典本來就包含多種方法。後世的學佛之人不能根據具體情況來教導他人，導致那些信仰的人過度迷信。例如，有些國君身邊有善於諂媚的人，就想放棄國家去當奴隸。有些世俗之人稍微領悟了一些佛法，就想拋棄自己的事業，專門去追求比僧人更高的境界。這不能說是用佛心來行道。經典難道沒有說過嗎？『諸佛隨順眾生的根器而說法，其中的意趣難以理解。』所以，學佛的人不僅僅是剃掉頭髮、穿上僧衣而已。然而，佛的心境是如此的廣闊，難道是小小的智慧所能理解的嗎？有些人想用楊朱、墨翟的學說來批評佛法。楊朱、墨翟的學說，拘泥於一點，侷限於世俗。用他們的學說來衡量佛法，不是太過分了嗎？世人不探究佛理而詳細瞭解它，只是喧囂地指責佛法，說它的說法不合常理。佛的見解遠遠超出常人。怎麼能因為自己沒有見到，就用自己的見解來衡量別人的見解呢？說佛所說的劫數是虛妄的嗎？世上本來就有積累月份而成年，積累年而成世的說法，又怎麼知道積累世不能成為劫呢？如果因為事情距離耳目很遠，沒有親身接觸，就說它不存在，那麼六經所記載的上古時代的事情，現在如果不是依靠前人的傳承，又有誰能親眼見到呢？這能說是虛妄的嗎？說佛所說的世界廣大是虛妄的嗎？世上本來就有精神可以超越時空而到達遠方的事情，即使四面八方上下空曠無邊，又何嘗有盡頭呢？用佛法來說，世界是無窮無盡的，又有什麼不可以呢？說佛所說的化身是虛妄的嗎？世上本來就有在夢中做夢的事情。當他做夢的時候，他所遇到的事情、身世、以及所做的夢，或者相同，或者不同，沒有不與現實相似的。夢中既然可以做夢，又怎麼知道死後不能……

【English Translation】 English version: What is meant by 'using the useless'? It refers to the ability of the Buddha's teachings to rescue sentient beings, leading them out of the quagmire of emotional entanglement. Examining the way the Buddha transforms all things, allowing them to evolve naturally, it approaches the epitome of the imperial way. Examining the Buddha's expedient and adaptable wisdom in responding to the world, there is nothing it cannot achieve. Speaking of the transformative power of the Buddha's teachings, later generations indeed find it difficult to attain. Speaking of the Buddha's expedient means, silently comprehending and practicing them allows them to be applicable in any era. In the past, when sages wanted to promote teachings, they entrusted the methods to kings, ministers, and influential people, not to satisfy their own selfish desires, but to make themselves appear noble before others. Rather, they wanted to use their existing 'way' to practice the 'Way', and use their existing 'goodness' to practice 'goodness'. The Buddha's scriptures originally contain various methods. Later generations of Buddhist practitioners cannot teach others according to specific circumstances, leading those who believe to be overly superstitious. For example, some rulers have flatterers by their side and want to abandon their country to become slaves. Some worldly people who have slightly understood some Buddhist teachings want to abandon their careers and specialize in pursuing a higher realm than monks. This cannot be said to be practicing the Way with the Buddha's mind. Did the scriptures not say? 'The Buddhas teach according to the capacities of sentient beings, and the meaning is difficult to understand.' Therefore, those who study Buddhism are not just shaving their heads and wearing monastic robes. However, the Buddha's state of mind is so vast, can it be understood by small wisdom? Some people want to criticize Buddhism with the theories of Yang Zhu and Mo Di (Yangism and Mohism). The theories of Yang Zhu and Mo Di are confined to one point and limited to the secular. Is it not too much to measure Buddhism with their theories? People in the world do not explore Buddhist principles and understand them in detail, but just clamorously accuse Buddhism, saying that its statements are not in accordance with common sense. The Buddha's views are far beyond ordinary people. How can one use one's own views to measure the views of others because one has not seen them? Is it false to say that the kalpas (aeons) mentioned by the Buddha are false? There is originally the saying that accumulating months becomes a year, and accumulating years becomes a world, so how do you know that accumulating worlds cannot become a kalpa? If one says that it does not exist because things are far from the eyes and ears and have not been personally contacted, then the things of the ancient times recorded in the Six Classics, if they are not relying on the inheritance of the predecessors, who can see them with their own eyes now? Can this be said to be false? Is it false to say that the world the Buddha speaks of is vast? There is originally the matter of the spirit being able to transcend time and space and reach far away, even if the four directions are empty and boundless, how can there be an end? In terms of Buddhism, the world is infinite, so what is impossible? Is it false to say that the Buddha's incarnation is false? There is originally the matter of dreaming in a dream. When he is dreaming, the things he encounters, his life experience, and the dreams he has, whether the same or different, are all similar to reality. Since one can dream in a dream, how do you know that one cannot after death...

有化邪。佛之見既遠而其知物亦多。故聖人廣其教以教多類。欲其無所適而不化也。今曰佛西方聖人也。其法宜夷而不宜中國。斯亦先儒未之思也。聖人者。蓋大有道者之稱也。豈有大有道而不得曰聖人。亦安有聖人之道而所至不可行乎。茍以其人所出於夷而然也。若舜東夷之人。文王西夷之人。而其道相接紹行於中國。可夷其人而拒其道乎。況佛之所出非夷也。或曰。佛止言性。性則易與中庸云矣。而無用佛為。是又不然。如吾佛之言性。與世書一也。是聖人同其性矣。同者卻之而異者何以處之。水多得其同則深為河海。土多得其同則積為山嶽。大人多得其同則廣為道德。嗚呼余烏能多得其同人。同誠其心同齋戒其身同推德於人。以福吾親以資吾君之康天下也。曰而何甚不厭邪。子輩雜然盈乎天下不籍四民。徒張其佈施報應以衣食於人。不為困天下亦已幸矣。又何能補治其世而致福于君親乎。曰固哉居吾語汝。汝亦知先王之門論德義而不計工力邪。夫先王之制民也。恐世敝民混而易亂。遂為之防。故四其民使各屬其屬。豈謂禁民不得以利而與人為惠。若今佛者默則誠語則善。所至則以其道勸人。舍惡而趨善。其一衣食待人之餘非黷也。茍不能然自其人之罪。豈佛之法謬乎。孟子曰。於此有人焉。入則孝出則悌。守先

【現代漢語翻譯】有感於教化邪惡。佛（Buddha，覺悟者）的見解既深遠，他對事物的認知也廣博。因此，聖人廣泛傳播他的教義，以教化各種各樣的人，希望使（佛法）無處不適用，從而感化世人。現在說佛是西方的聖人，他的教法適合於邊遠地區而不適合中國，這也是先前的儒者沒有深入思考的地方。所謂聖人，是大有道行者的稱謂。難道有大有道行的人不能被稱為聖人嗎？又怎麼會有聖人的道行，卻在所到之處都不能實行呢？如果因為這個人（佛）出身于邊遠地區就這樣認為，那麼舜是東夷之人，周文王是西夷之人，而他們的道統卻相繼在中國推行，難道可以因為他們是夷人就拒絕他們的道嗎？更何況佛的出身並非夷人。有人說，佛只談論本性，本性則容易與《中庸》所說的相合，而沒有必要推崇佛法。這種說法又不對了。如果說我們佛所說的本性，與世俗書籍所說的一樣，那就是聖人之間在本性上是相同的。對於相同的東西尚且要排斥，那麼對於不同的東西又該如何對待呢？水多而相同，就能匯聚成深邃的江河湖海；土多而相同，就能堆積成高聳的山嶽；大人（指有德之人）多而相同，就能廣泛地推行道德。唉！我怎麼才能多得到一些志同道合的人，共同真誠地修心，共同齋戒其身，共同將美德推及他人，以此來為我的親人祈福，為我的君王鞏固天下呢？有人反駁說：『你們這些人太過分了，遍佈天下，不從事四民（士、農、工、商）的職業，只是宣揚佈施和報應，以此來依靠別人供養衣食，不給天下帶來困擾就已經很幸運了，又怎麼能匡扶治理國家，為君王和親人帶來福祉呢？』我回答說：『你真是固執啊！讓我來告訴你，你難道不知道先王的門下是論德義而不計較功力的嗎？先王制定管理百姓的制度，是擔心世風日下，百姓混雜而容易發生動亂，所以才為他們設立防範措施，因此將百姓分為四類，使他們各自歸屬於自己的類別，難道是禁止百姓不能用利益來與人為善嗎？如果現在的佛，沉默時心懷誠意，說話時勸人向善，所到之處都用他的道理勸人捨棄邪惡而趨向善良，他們的一點衣食依靠別人的剩餘，並非是貪得無厭。如果不能做到這樣，那是他們個人的罪過，難道是佛的教法有錯誤嗎？孟子說：『這裡有這樣一個人，在家孝順父母，出門尊敬兄長，遵循先王』守先

【English Translation】 There is a feeling of transforming evil. Buddha's (Buddha, the awakened one) views are far-reaching, and his knowledge of things is extensive. Therefore, the sage widely spreads his teachings to educate all kinds of people, hoping to make (Buddhism) applicable everywhere, thereby influencing the world. Now saying that Buddha is a Western sage and that his teachings are suitable for remote areas but not for China is also something that previous Confucians did not think deeply about. A sage is a title for someone with great virtue. Can someone with great virtue not be called a sage? And how can there be a sage's way that cannot be practiced wherever it goes? If it is thought that way because this person (Buddha) came from a remote area, then Shun was a person from the Eastern Yi, and King Wen of Zhou was a person from the Western Yi, but their doctrines were successively promoted in China. Can their ways be rejected because they are Yi people? Moreover, Buddha's origin is not Yi. Some say that Buddha only talks about nature, and nature is easy to agree with what is said in 'The Doctrine of the Mean', and there is no need to promote Buddhism. This statement is also incorrect. If we say that the nature spoken of by our Buddha is the same as that spoken of in secular books, then the sages are the same in nature. If the same things are to be rejected, then how should the different things be treated? If there is a lot of water and it is the same, it can gather into deep rivers, lakes, and seas; if there is a lot of soil and it is the same, it can accumulate into towering mountains; if there are many great people (referring to virtuous people) and they are the same, they can widely promote morality. Alas! How can I get more like-minded people to sincerely cultivate their minds together, observe abstinence together, and promote virtue to others together, in order to pray for blessings for my relatives and consolidate the world for my king? Someone retorted: 'You people are too much, spreading all over the world, not engaging in the occupations of the four classes of people (scholars, farmers, artisans, and merchants), but only promoting almsgiving and retribution, relying on others to provide food and clothing, it is already lucky not to cause trouble to the world, how can you help govern the country and bring blessings to the king and relatives?' I replied: 'You are really stubborn! Let me tell you, don't you know that the disciples of the former kings discussed virtue and righteousness without considering merit? The former kings formulated a system for managing the people because they were worried that the world would decline, and the people would be mixed and easily cause turmoil, so they set up preventive measures for them. Therefore, the people were divided into four categories, so that they each belonged to their own category. Is it forbidden for the people to do good to others with benefits? If the current Buddha is sincere when silent and advises people to do good when speaking, and uses his principles to persuade people to abandon evil and move towards goodness wherever he goes, their little food and clothing rely on the surplus of others, it is not greed. If they cannot do this, it is the sin of their individuals, is it the fault of the Buddha's teachings? Mencius said: 'Here is such a person, filial to his parents at home, respectful to his elder brothers when going out, following the former kings' Following the former

王之道以待后之學者。而不得食于子。子何尊梓匠輪輿而輕為仁義者哉。儒豈不然邪。堯舜已前其民未四。當此其人豈盡農且工。未聞其食用之不足。周平之世。井田之制尚舉。而民已匱且敝。及秦廢王制而天下益擾。當是時也佛老皆未之作。豈亦其教加於四民而為癘然邪。人生天地中。其食用恐素有分。子亦為世之憂太過。為人之計太約。報應者。儒言休證咎說。積善有慶積惡有殃。亦已明矣。若佈施之云者。佛以其人慾有所施惠必出於善心。心之果善方乎休證則可不應之。孰為虛張邪。夫舍惠誠人情之難能也。斯茍能其難能。其為善也不亦至乎。語曰。如有博施於民而能濟眾何如。可謂仁乎。子曰。何事于仁。必也聖乎。堯舜其猶病諸。蓋言聖人難之。亦恐其未能為也。佛必以是而勸之者。意亦釋人食吝而廓其善心耳。世宜視其與人為施者公私如何哉。不當傲其所以為施也。禮將有事于天地鬼神。雖一日祭必數日齋。蓋欲人誠其心而潔其身也。所以祈必有福於世。今佛者其為心則長誠。齋戒則終身。比其修齋戒之數日。福亦至矣。豈盡無所資乎。曰男有室女有家。全其髮膚以奉父母之遺體。人倫之道也。而子輩反此自為其修。超然欲高天下。然修之又幾何哉。混然何足辨之。曰為佛者齋戒修心。義利不取雖名亦忘

。至之遂通於神明。其為德也抑亦至矣。推其道於人則無物不欲善之。其為道抑亦大矣。以道報恩何恩不報。以德嗣德何德不嗣。已雖不娶而以其德資父母。形雖外毀而以其道濟乎。親泰伯豈不虧形邪。而聖人德之。伯夷叔齊豈不不娶長往于山林乎。而聖人賢之。孟子則推之曰。伯夷聖之清者也。不聞以虧形不娶而少之。子獨過吾徒邪。夫世之不軌道久矣。雖賢父兄如堯舜周公。尚不能必制其子弟。今去佛世愈遠。教亦將季。烏得無邪人寄我以偷安邪。雖法將如之何。大林中固有不材之木。大畝中固有不實之苗。直之可也。不可以人廢道。曰而言而之教若詳。誠可尚也。然則辨教之說皆張于方今。較之孰為優乎。曰叟愚也。若然者皆聖人之教。小子何敢輒議。然佛吾道也。儒亦竊嘗聞之。若老氏則予頗存意。不已而言之。諸教也亦猶同水以涉而厲揭有深淺。儒者聖人之治世者也。佛者聖人之治出世者也。

勸書第一

餘五書出未逾月。客有踵門而謂曰。仆粗聞大道。適視若廣原教。可謂涉道之深矣。勸書者蓋其警世之漸也。大凡學者必先淺而後深。欲其不煩而易就也。若今先廣教而後勸書。仆不識其何謂也。曰此吾無他義例。第以茲原教廣原教相因而作。故以其相次而例之耳。客曰。仆固欲公擢勸書於前

【現代漢語翻譯】現代漢語譯本：達到這種程度就能通達神明，它的德行也實在是至高無上了。把這個道理推行到別人身上，就沒有人不希望行善的。這個道理也實在是太偉大了。用道來報答恩情，什麼恩情不能報答？用德來繼承德行，什麼德行不能延續？即使自己不娶妻，也能用自己的德行來資助父母；形體即使在外受損，也能用自己的道來救濟親人。泰伯難道不是損傷了自己的形體嗎？但聖人卻讚美他的德行。伯夷、叔齊難道不是不娶妻而長久隱居在山林中嗎？但聖人卻認為他們是賢人。孟子就推崇他們說：『伯夷是聖人中的清高者。』沒有聽說因為損傷形體、不娶妻而輕視他們的。您唯獨責備我的同伴嗎？世道不合正軌已經很久了。即使是賢明的父兄如堯、舜、周公，尚且不能完全約束他們的子弟。現在距離佛陀的時代越來越遠，教法也將衰微，怎麼能沒有邪惡之人寄託在我這裡以求茍安呢？即使有佛法又能怎麼樣呢？大森林中本來就有不成材的樹木，大田中本來就有不結果實的禾苗。匡正他們就可以了，不可以因為人而廢棄道。您說的話和您的教誨如果詳盡，確實值得推崇。然而，辨別教義的說法都盛行於當今，比較起來哪一種更優秀呢？我說我太愚笨了。像這些都是聖人的教誨，我怎麼敢隨便議論呢？然而佛法是我的道，儒家我也曾經聽說過。至於老子的學說，我頗為留意。不得不說，各種教派也就像是共同渡河，但挽起衣服的方式有深有淺。儒家是聖人用來治理世事的，佛家是聖人用來治理出世之事的。《勸書第一》我的五本書出版不到一個月，有客人來到我家，對我說：『我粗略地聽聞過大道，剛才看了您的《廣原教》，可以說是涉獵佛道很深了。《勸書》大概是您警醒世人的開端吧。大凡學習的人必須先淺后深，想要讓他們不感到煩惱而容易成功。如果現在先寫《廣原教》而後寫《勸書》，我不知道您是什麼意思。』我說：『我沒有別的意思，只是因為這篇《廣原教》和《廣原教相因而作》，所以按照它們的先後順序來排列罷了。』客人說：『我本來想讓您把《勸書》放在前面。』

【English Translation】 English version: Reaching this point, one can communicate with the divine, and its virtue is truly supreme. Extending this principle to others, there is no one who does not desire to do good. This principle is also truly great. Using the Dao to repay kindness, what kindness cannot be repaid? Using virtue to inherit virtue, what virtue cannot be continued? Even if one does not marry, one can use one's virtue to support one's parents; even if the physical form is damaged externally, one can use one's Dao to help relatives. Did Taibo (name of a virtuous figure) not harm his physical form? Yet the sages praised his virtue. Did Boyi (name of a virtuous figure) and Shuqi (name of a virtuous figure) not remain unmarried and live in the mountains for a long time? Yet the sages considered them virtuous. Mencius (name of a philosopher) praised them, saying, 'Boyi is the purest among the sages.' I have not heard of anyone being despised for harming their physical form or remaining unmarried. Are you the only one who blames my companions? The world has been off track for a long time. Even wise fathers and elder brothers like Yao (name of a sage-king), Shun (name of a sage-king), and the Duke of Zhou (name of a historical figure) could not completely control their children. Now that we are further and further away from the time of the Buddha, the teachings will also decline. How can there not be wicked people relying on me to seek temporary peace? Even if there is the Dharma, what can be done? In a large forest, there are always useless trees; in a large field, there are always unproductive seedlings. Correcting them is enough; one cannot abandon the Dao because of people. If your words and your teachings are detailed, they are indeed worthy of respect. However, discussions about distinguishing doctrines are prevalent today. Which one is better in comparison?' I said, 'I am too foolish. These are all the teachings of the sages. How dare I casually comment? However, the Buddha's teachings are my Dao, and I have also heard of Confucianism. As for Laozi's (name of a philosopher) teachings, I pay close attention to them. I must say that various schools are like crossing a river together, but the way of lifting clothes varies in depth. Confucianism is what the sages used to govern the world, and Buddhism is what the sages used to govern leaving the world.' Chapter 1: Exhortation Less than a month after my five books were published, a guest came to my house and said, 'I have roughly heard of the Great Dao. I just read your 'Guang Yuan Jiao' (title of a book), which can be said to have explored the Dao deeply. 'Quan Shu' (title of a book) is probably the beginning of your awakening the world. Generally, learners must go from shallow to deep, wanting them not to feel annoyed and easily succeed. If you now write 'Guang Yuan Jiao' first and then 'Quan Shu', I don't know what you mean.' I said, 'I have no other meaning, just because this 'Guang Yuan Jiao' and 'Guang Yuan Jiao Xiang Yin Er Zuo' (another title of a book) are made in succession, so I arrange them according to their order.' The guest said, 'I originally wanted you to put 'Quan Shu' in front.'

而排廣教於后。使夫觀之者。先後有序沿淺而及奧。不亦善乎。余然之矣。而客又請之曰。若五書雖各有其目也。未若統而名之俾其流百世而不相離。不亦益善乎。余從而謝其客曰。今夫縉紳先生厭吾道者殷矣。而子獨好以助之。子可謂篤道而公于為善矣。即為其命工移易乎二說增為三帙。總五書而名之曰輔教編。

潛子為勸書。或曰。何以勸乎。曰勸夫君子者自信其心。然後事其名為然也。古之聖人有曰佛者。先得乎人心之至正者。乃欲推此與天下同之。而天下學者反不能自信其心之然。遂毅然相與排佛之說。以務其名。吾嘗為其悲之。夫人生名孰誠於心。今忽其誠說而狥乎區區之名。惑亦甚矣。夫心也者聖人道義之本也。名也者聖人勸善之權也。務其權而其本不審。其為善果善乎。其為道義果義乎。今學者以適義為理。以行義為道。此但外事中節之道理也。未預乎聖人之大道也大理也。夫大理也者固常道之主也。凡物不自其主而為為之果當乎。漢人有號牟子者。嘗著書以諭佛道曰。道之為物也。居家可以事親。宰國可以治民。獨立可以治身。履而行之則充乎天地。此蓋言乎世道者資佛道而為其根本者也。夫君子治世之書頗嘗知其心之然乎。知之而茍排之。是乃自欺其心也。然此不直人心之然也。天地之心亦

【現代漢語翻譯】現代漢語譯本：於是將《廣教論》放在後面，使得觀看這些書籍的人，能夠按照先後順序，由淺入深地理解佛法，這難道不是很好嗎？我贊同這個建議。客人又進一步請求說：『如果這五本書雖然各有其名稱，但不如將它們統一命名，使它們流傳百世而不分離，這難道不是更好嗎？』我聽從了他的建議，並向客人表示感謝說：『現在那些做官的先生們，厭惡佛法的人很多，而您卻唯獨喜歡並幫助弘揚佛法，您真可謂是篤信佛法，並且公正地行善啊！』於是就請工匠將這兩種說法合併，增加為三卷，總共將這五本書命名為《輔教編》。

潛子寫了《勸書》，有人問：『用什麼來勸導呢？』潛子回答說：『勸導那些君子要相信自己的內心，然後才能使他們的行為名副其實。古代的聖人中有位名叫佛（Buddha）的人，他首先領悟了人心最純正的一面，然後想要將這種領悟推廣到天下，使天下人都能夠明白。但是天下的學者反而不能相信自己內心的純正，於是堅決地聯合起來排斥佛的學說，以追求自己的名聲。我曾經為此感到悲哀。人生在世，有什麼比內心的真誠更重要呢？現在卻忽視內心的真誠，而去追求小小的名聲，真是太迷惑了！內心是聖人道義的根本，名聲是聖人勸善的手段。如果只追求手段，而不審察根本，那麼所做的善事真的是善事嗎？所講的道義真的是道義嗎？現在的學者認為符合道義就是理，實行道義就是道，這只不過是外在符合禮節的道理，還沒有達到聖人的大道和大理。所謂的大理，是永恒不變的道的根本。任何事物如果不從根本出發，那麼所做的事情能夠恰當嗎？』

有位名叫牟子（Mouzi）的人，曾經著書來闡述佛道，他說：『道這種東西，在家可以用來侍奉父母，在朝廷可以用來治理百姓，獨自一人可以用來修身養性，遵循它而行，就可以充滿天地。』這大概是說世俗的道理要以佛道作為根本。那些君子們研究治理世事的書籍，可曾瞭解自己內心的真實想法嗎？如果瞭解了卻還要排斥它，這就是欺騙自己的內心啊！然而，這不僅僅是違揹人心的真實想法，也是違背天地的心啊！

【English Translation】 English version: Therefore, the 'Guang Jiao Lun' (Essays on Broadening [Buddhist] Teachings) was placed at the end, so that those who read these books could understand the Dharma in a sequential order, progressing from the shallow to the profound. Isn't that excellent? I agreed with this suggestion. The guest further requested, 'Although these five books each have their own titles, wouldn't it be even better to name them collectively, so that they can be passed down through the ages without separation?' I followed his advice and thanked the guest, saying, 'Now, many of the officials and gentlemen dislike our Dharma, but you alone like and help to promote it. You can truly be said to be devoted to the Dharma and impartially doing good!' So, he asked the craftsmen to combine these two ideas, adding a third volume, and collectively named the five books 'Fu Jiao Bian' (Compilation to Aid Teachings).

Qianzi wrote 'An Exhortation to Study' (Quan Shu). Someone asked, 'How do you exhort?' Qianzi replied, 'Exhort those gentlemen to trust their own hearts, and then their actions will be true to their names. Among the ancient sages was one called Buddha (Buddha), who first realized the most righteous aspect of the human heart, and then wanted to spread this realization to the world, so that everyone could understand. But scholars in the world cannot trust the righteousness of their own hearts, and so they resolutely unite to reject the teachings of Buddha, in order to pursue their own fame. I have grieved for this. In life, what is more sincere than one's own heart? Now, to neglect the sincerity of the heart and pursue petty fame is truly bewildering! The heart is the root of the sage's Dao and righteousness, and fame is the sage's means of encouraging good. If one only pursues the means without examining the root, then is the good that is done truly good? Is the righteousness that is spoken truly righteous? Scholars today consider conforming to righteousness as principle (li), and practicing righteousness as the Dao. This is merely the principle of conforming to external etiquette, and has not yet reached the sage's Great Dao and Great Principle. The Great Principle is the master of the constant Dao. If anything is done not from its root, can what is done be appropriate?'

There was a man named Mouzi (Mouzi), who once wrote a book to explain the Buddhist Dao, saying, 'The Dao is such that at home it can be used to serve parents, in the court it can be used to govern the people, alone it can be used to cultivate oneself, and following it, one can fill the heavens and the earth.' This probably means that worldly principles should take the Buddhist Dao as their root. Have those gentlemen who study books on governing the world ever understood the true thoughts of their own hearts? If they understand it but still reject it, then they are deceiving their own hearts! However, this is not only going against the true thoughts of the human heart, but also going against the heart of heaven and earth!

然。鬼神異類之心皆然。而天地鬼神益不可以此而欺之也。然此雖概見百家之書。而百家者未始盡之。佛乃窮深極微。以究乎死生之變。以通乎神明之往來。乃至於大妙。故世俗以其法事于天地而天地應之。以其書要于鬼神而鬼神順之。至乎四海之人以其說而舍惡從善者。不待爵賞之勸。斐然趨以自化。此無他也。蓋推其大誠與天地萬物同。而天人鬼神自然相感而然也。曰此吾知之矣。姑從吾名教乃爾也。曰夫欲其名勸之。但誠于為善。則為聖人之徒固已至矣。何必資斥佛乃賢邪。今有人日為善物於此。為之既專及寢則夢其所為宛然。當爾則其人以名夢乎。以魂夢邪。是必以魂而夢之也。如此則善惡常與心相親。柰何徒以名夸世俗而不顧其心魄乎。君子自重輕果如何哉。昔韓子以佛法獨盛。而惡時俗奉之不以其方。雖以書抑之。至其道本而韓亦頗推之。故其送高閑序曰。今閑師浮圖氏。一死生解外膠。是其心必泊然無于所起。其於世必澹然無于所嗜。稱乎大顛則曰。頗聰明識道理。又曰。實能外形骸以理自勝。不為事物侵亂。韓氏之心於佛亦有所善乎。而大顛禪書亦謂。韓子嘗相問其法。此必然也。逮其為絳州刺史馬府君行狀乃曰。司徒公之薨也。刺臂出血書佛經千餘言。期以報德。又曰。其居喪有過人行。又曰。掇

其大者為行狀。托立言之君子而圖其不朽焉。是豈盡非乎為佛之事者邪。韓子賢人也。臨事制變。當自有權道。方其讓老氏則曰。其見小也。坐井觀天曰天小者。非天罪也。又曰。聖人無常師。萇弘師襄老聃郯子之徒。其賢不及孔子。孔子三人行則必有我師。是亦謂孔子而師老聃也。與夫曾子問司馬遷所謂孔子問禮于老聃類也。然老子固薄禮者也。豈專言禮乎。是亦存其道也。驗太史公之書。則孔子聞道于老子詳矣。昔孟子故擯夫為楊墨者。而韓子則與墨曰。孔子必用墨子。墨子必用孔子。不相用不足為孔墨。儒者不尚說乎死生鬼神之事。而韓子原鬼稱乎羅池柳子厚之神奇而不疑。韓子何嘗膠於一端而不自通邪。韓謂聖賢也。豈其是非不定而言之反覆。蓋鑒在其心。抑之揚之。或時而然也。後世當求之韓心不必隨其語也。曰吾于吾儒之書見其心亦久矣。及見李氏復性之說益自發明。無取于佛也。止渴不必柬井而飲。充飢不必擇庖而食。得子審其心為善不亂可也。豈抑人必從於我不然也。他書雖見乎性命之說大較。恐亦有所未盡者也。吾視本朝所撰高僧傳。謂李習之嘗聞法于道人惟儼。及取李之書詳之。其微旨誠若得於佛經。但其文字與援引為異耳。然佛亦稍資諸君之發明乎。曰雖然子盍儘子之道歟。曰於此吾且欲諸君

之易曉耳。遽盡吾道則恐世誕吾言而益不信也。勿已幸視吾書曰廣原教者可詳也。

勸書第二

天下之教化者善而已矣。佛之法非善乎。而諸君必排之。是必以其與己教不同而然也。此豈非莊子所謂人同於己則可。不同於己雖善不善謂之矜。吾欲諸君為公而不為矜也。語曰。多聞擇其善者而從之。又曰。君子之於天下也。無適也無莫也義之與比。聖人抑亦酌其善而取之。何嘗以與己不同而棄人之善也。自三代其政既衰而世俗之惡滋甚。禮義將不暇獨治。而佛之法乃播於諸夏。遂與儒並勸。而世亦翕然化之。其遷善遠罪者有矣。自得以正乎性命者有矣。而民至於今賴之。故吾謂佛教者乃相資而善世也。但在冥數自然。人不可得而輒見。以理而陰校之無不然也。故佛之法為益於天下。抑亦至矣。今曰。佛為害於中國。斯言甚矣。君子何未之思也。大凡害事無大小者。不誅於人必誅于天。鮮得久存於世也。今佛法入中國垂千年矣。果為害則天人安能久容之如此也。若其三廢于中國而三益起之。是亦可疑其必有大合乎天人者也。君子謂其廢天常而不近人情而惡之。然其遺情當絕有陰德乎君親者也。而其意甚遠不可遽說。且以天道而與子質之。父子夫婦天常也。今佛導人割常情而務其修潔者。蓋反常而合道也。夫大

【現代漢語翻譯】現代漢語譯本：容易理解。如果一下子把我的道理全部講出來，恐怕世人會認為我的話荒誕而不相信。如果一定要看我的書，就看那本叫做《廣原教》的書，那裡面的內容比較詳細。

勸書第二

教化天下的方法，做好事罷了。佛法難道不是好事嗎？而各位一定要排斥它，這一定是認為它和自己的教義不同。這難道不是莊子所說的，『和自己相同就認可，和自己不同，即使是好的，也說成不好，這就是自誇』嗎？我希望各位能公正處事，不要自誇。古語說：『多聽取，選擇其中好的就採納。』又說：『君子對於天下事，沒有一定要怎樣，也沒有一定不要怎樣，一切以道義為準繩。』聖人也是選擇其中好的就採納，何嘗因為和自己不同就拋棄別人的優點呢？自從夏、商、週三代政權衰落後，世俗的惡行日益嚴重，禮義將沒有時間獨自治理，而佛法卻在中原傳播開來，於是和儒家一起勸人向善，世人也紛紛被感化。其中改過遷善、遠離罪惡的人很多，自己能夠端正品性、保全性命的人也很多，百姓直到今天還在依賴它。所以我說佛教是互相幫助，使世道向善的。但其中有冥冥之中的定數，人無法輕易看到，用道理來暗中驗證，沒有不應驗的。所以佛法對天下的益處，實在是太大了。現在說，佛教對中國有害，這話就太嚴重了，君子為什麼不仔細想想呢？凡是害人的事情，無論大小，不被人懲罰，也一定會被天懲罰，很少能長久存在於世上的。現在佛法傳入中國已經近千年了，如果真的有害，那麼天和人怎麼能容忍它這麼久呢？如果說它在中國被廢除了三次，又三次興起，這也足以讓人懷疑它一定有非常符合天道人情的地方。君子認為它廢棄了天道人倫，不近人情，所以厭惡它。然而它捨棄情慾，一心向善，這其中有為君主、為父母積陰德的深意，而且它的用意非常深遠，不可以一下子就說清楚。暫且用天道來和您探討一下，父子、夫婦是天道人倫。現在佛引導人們割捨常情，致力於自身的修養和純潔，這正是違反常情而符合大道啊！那

勸書（原文為「勸書第二」，這裡省略「第二」）

【English Translation】 English version: It is easy to understand. If I were to exhaustively explain my principles at once, I fear the world would deem my words absurd and disbelieve them even more. If compelled to read my book, please refer to the one titled 『Guang Yuan Jiao』 (廣原教) [Extensive Source of Teachings], as it contains more detailed explanations.

Exhortation (Original text: 'Exhortation Second', here omitting 'Second')

To educate and transform the world, doing good is sufficient. Is the Buddha's Dharma not good? Yet you gentlemen must reject it. This must be because it differs from your own teachings. Is this not what Zhuangzi (莊子) [Taoist philosopher] meant when he said, 'Those who agree with oneself are acceptable, but those who disagree, even if they are good, are deemed not good, which is self-praise'? I wish you gentlemen to be impartial and not self-praising. The saying goes, 'Listen widely and choose the good to follow.' It also says, 'The noble person in the world has no fixed preferences, but aligns with righteousness.' Sages also select the good and adopt it; why would they abandon the goodness of others simply because it differs from their own? Since the decline of the Xia (夏), Shang (商), and Zhou (周) dynasties, the evils of the world have intensified. Ritual and righteousness will not have time to govern alone, while the Buddha's Dharma has spread throughout China, thus encouraging goodness alongside Confucianism. The world has been transformed by it. Many have reformed and distanced themselves from sin, and many have been able to rectify their nature and preserve their lives, and the people still rely on it to this day. Therefore, I say that Buddhism helps each other and makes the world better. However, there is a natural order in the unseen, which people cannot easily perceive. When verified secretly with reason, it is always true. Therefore, the benefits of the Buddha's Dharma to the world are immense. Now it is said that Buddhism is harmful to China. This is a very serious statement. Why haven't you gentlemen thought about it carefully? In general, harmful things, whether big or small, if not punished by people, will surely be punished by Heaven, and rarely can they exist in the world for long. Now that Buddhism has entered China for nearly a thousand years, if it were truly harmful, how could Heaven and people have tolerated it for so long? If it has been abolished three times in China and has risen three times, this is also enough to make one suspect that it must have something that greatly conforms to Heaven and people. Gentlemen criticize it for abandoning natural human relations and being inhumane, and therefore dislike it. However, its abandonment of emotions and devotion to purity has profound implications for accumulating merit for the ruler and parents, and its intention is very far-reaching and cannot be explained all at once. Let us discuss it with you using the principles of Heaven. Father-son and husband-wife relationships are natural human relations. Now the Buddha guides people to relinquish ordinary emotions and devote themselves to self-cultivation and purity, which is contrary to ordinary emotions but in accordance with the Great Way! That

道亦恐其有所至於常情耳。不然則天厭之久矣。若古之聖賢之人事于佛而相贊之者繁乎。此不可悉數。姑以唐而明其大略。夫為天下而至於王道者孰與太宗。當玄奘出其眾經。而太宗父子文之曰大唐聖教序。相天下而最賢者孰與房杜姚宋邪。若房梁公玄齡則相與玄奘譯經。杜萊公如晦則以法尊于京兆玄琬。逮其垂薨乃命琬為世世之師。宋丞相璟則以佛法師于曇一。裴晉公勛業于唐為高。丞相崔群德重當時。天下服其為人。而天下孰賢於二公。裴則執弟子禮于徑山法欽。崔則師于道人如會惟儼。抱大節忠於國家天下死而不變者。孰與顏魯公。魯公嘗以戒稱弟子于湖州慧明。問道于江西嚴峻。純孝而清正孰與于魯山元紫芝。紫芝以母喪則刺血寫佛之經像(已上之事見於劉煦唐書及本朝所撰高僧傳)自太宗逮乎元德秀者。皆其君臣之甚聖賢者也。借使佛之法不正而善惑。亦烏能必惑乎如此之聖賢邪。至乃儒者文者。若隋之文中子。若唐之元結李華梁肅。若權文公。若裴相國休。若柳子厚李元賓。此八君子者但不詬佛為不賢耳。不可謂其盡不知古今治亂成敗與其邪正之是非也。而八君子亦未始謂佛為非是而不推之。如此諸君益宜思之。今吾人之所以為人者。特資乎神明而然也。神明之傳於人。亦猶人之移易其屋廬耳。舊說羊祜

前為李氏之子。崔咸乃盧老後身。若斯之類古今頗有。諸君故亦嘗聞之也。以此而推之。則諸君之賢豪出當治世。是亦乘昔之神明而致然也。又烏知其昔不以佛之法而治乎神明邪。於此吾益欲諸君審其形始而姑求其中。不必徒以外物而自繆。今為書而必欲勸之者。非直為其法也。重與諸君皆稟靈為人殊貴于萬物之中。而萬物變化芒乎紛綸。唯人為難得。諸君人傑愈難得也。然此亦死生鬼神之惚恍。不足擅以為諭。請即以人事而言之。幸諸君少取焉。夫立言者所以勸善而沮惡也。及其善之惡之當與不當。則損益歸乎陰德。今閭巷之人慾以言而辱人。必亦思之曰。彼福德人也。不可辱之。辱則折吾福矣。然佛縱不足預世聖賢。豈不若其閭巷之福德人邪。今詆訶一出則後生末學百世效之。其損益陰德亦少宜慎思之。昔韓退之不肯為史。蓋懼其褒貶不當而損乎陰德也。故與書乎劉生曰。不有人禍則有天刑。又曰。若有鬼神將不福人。彼史氏之褒貶但在乎世人耳。若佛者其道德神奇。恐不啻於世之人也。此又未可多貶也。列禦寇稱孔子嘗曰。丘聞西方之有大聖人。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。使列子妄言即已。如其稱誠則聖人固不可侮也。

勸書第三

余嘗見本朝楊文公之書。其意自

謂少時銳于仕進。望望常若有物礙於胸中。及學釋氏之法。其物𦢊然破散無覆蔽礙。而其心泰然。故楊文公資此終為良臣孝子。而天下謂其有大節。抑又聞謝大夫泌與查道待制甚通吾道。故其為人能仁賢。其為政尚清靜。而所治皆有名跡。及謝大夫之亡也。沐浴儼其衣冠。無疾正坐而盡。昔尹待制師魯死於南陽。其神不亂。士君子皆善師魯死得其正。吾亦然之也。及會朱從事炎于錢唐。聞其所以然。益詳朱君善方脈。當師魯疾革而范資政命朱夜往候之。尹待制即謂朱曰。吾死生如何朱君也。脈不可也。而師魯亦謂朱曰。吾亦自知吾命已矣。因說其素學佛于禪師法昭者。吾乃今資此也。及其夕三鼓屏人遂隱幾而終。余晚見尹氏退說與其送回光之序。驗朱從事之言是也。然佛之法益人之生也若彼。益人之死也如此。孰謂佛無益於天下乎。而天下人人默自得之。若此四君子者何限。至乃以其五戒十善陰自修者。而父益其善子益其孝。夫婦兄弟益其和。抑亦眾矣。余昔見潯陽之民曰周懷義者。舉家稍以十善慈孝仁惠稱于鄰里。鄉人無相害之意。雖街童市豎見周氏父子。必曰此善人也。皆不。忍欺之。吾嘗謂使天下皆如周氏之家。豈不為至德之世乎。夫先儒不甚推性命於世者。蓋以其幽奧非眾人之易及者也。未可以救民之弊。姑

【現代漢語翻譯】現代漢語譯本：他說自己年輕時熱衷於仕途，但總覺得胸中有什麼東西阻礙著。後來學習了佛家的道理，那東西就轟然破碎，不再有任何遮蔽阻礙，內心也變得泰然自若。所以楊文公（楊億）憑藉這個最終成為賢臣孝子，天下人都認為他有大節。我還聽說謝大夫泌（謝泌）和查道待制（查道）非常精通我的學說，所以他們為人能夠仁愛賢明，為政崇尚清靜，所治理的地方都有顯著的政績。等到謝大夫去世的時候，沐浴更衣，穿戴整齊，沒有疾病，端正地坐著去世了。以前尹待制師魯（尹洙）死在南陽，他的神志沒有紊亂。士大夫都稱讚師魯死得其正。我也是這麼認為的。後來我在錢塘與朱從事炎（朱炎）相會，聽說了其中的緣由，更加詳細地瞭解了。朱君擅長醫術，當師魯病情危急的時候，范資政（范仲淹）命令朱炎晚上去診視。尹待制就對朱炎說：『我的生死如何？』朱炎說：『脈象不好。』而師魯也對朱炎說：『我也自己知道我的命已經到頭了。』於是說起他平時向禪師法昭學習佛法的事情，我現在就是憑藉這個（指佛法）啊。到了那天晚上三更時分，屏退左右，就靠著幾案去世了。我後來看到尹氏退還給朝廷的奏章以及他寫的《送回光之序》，驗證了朱從事所說的話是真實的。這樣看來，佛法對人生的益處是如此，對人死的益處也是如此。誰說佛法對天下沒有益處呢？而天下人人都默默地從中受益，像這四位君子這樣的人又何止這些呢？至於那些以五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）在暗中修身養性的人，父親更加善良，兒子更加孝順，夫妻兄弟更加和睦，這樣的人也很多啊。我以前看到潯陽的百姓周懷義，全家稍微以十善、慈孝、仁惠聞名于鄰里，鄉里人沒有互相傷害的意思。即使是街上的兒童和市井小民，見到周氏父子，也一定會說『這是善人啊』，都不忍心欺騙他們。我曾經說過，如果天下都像周氏的家庭一樣，豈不是就到了至德的時代了嗎？先前的儒者不太向世人推崇性命之學，是因為它深奧難懂，不是一般人容易達到的，不能用來挽救百姓的弊端，所以暫且……

【English Translation】 English version: He said that when he was young, he was keen on officialdom, but he always felt that something was hindering him in his chest. Later, after learning the Buddhist teachings, that thing shattered and there was no more obstruction, and his heart became calm and at ease. Therefore, Yang Wengong (Yang Yi) eventually became a virtuous minister and filial son by relying on this, and the world considered him to have great integrity. I also heard that Grand Master Xie Bi (Xie Bi) and Academician-in-Waiting Cha Dao (Cha Dao) were very proficient in my teachings, so they were able to be benevolent and virtuous, and their governance emphasized purity and tranquility, and the places they governed all had significant achievements. When Grand Master Xie passed away, he bathed and dressed neatly, and passed away without illness while sitting upright. Previously, Academician-in-Waiting Yin Shilu (Yin Zhu) died in Nanyang, and his mind was not disturbed. Scholars all praised Shilu for dying in the right way. I also think so. Later, I met Zhu Congshi Yan (Zhu Yan) in Qiantang and heard the reasons for this, and learned more details. Zhu Jun was skilled in medicine, and when Shilu's condition was critical, Vice-Chancellor Fan (Fan Zhongyan) ordered Zhu Yan to visit him at night. Academician-in-Waiting Yin said to Zhu Yan: 'How is my life and death?' Zhu Yan said: 'The pulse is not good.' And Shilu also said to Zhu Yan: 'I also know that my life is coming to an end.' Then he talked about his usual study of Buddhism with Zen Master Fazhao, and I am now relying on this (referring to Buddhism). At the third watch of that night, he dismissed everyone and passed away leaning on the desk. Later, I saw Yin's memorial to the court and his preface to 'Sending Back the Light', which verified what Zhu Congshi said was true. In this way, the benefits of Buddhism to people's lives are like this, and the benefits to people's deaths are also like this. Who says that Buddhism is of no benefit to the world? And everyone in the world silently benefits from it. How many people are there like these four gentlemen? As for those who secretly cultivate themselves with the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants) and the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), the father is more kind, the son is more filial, and the husband and wife and brothers are more harmonious. There are also many such people. I once saw a resident of Xunyang named Zhou Huaiyi, whose family was slightly known in the neighborhood for the Ten Virtues, compassion, filial piety, benevolence, and kindness. The people in the neighborhood had no intention of harming each other. Even the children on the street and the common people in the market would say 'This is a good person' when they saw Zhou's father and son, and they could not bear to deceive them. I once said that if the world were like the family of Zhou, wouldn't it be an age of supreme virtue? The earlier Confucians did not promote the study of nature and destiny to the world very much because it was profound and difficult to understand, and it was not easy for ordinary people to reach, so it could not be used to save the people from their ills, so for the time being...

以禮義統乎人情而制之。若其性與神道。恐獨待乎賢者耳。語曰。回也庶幾乎屢空。不其然乎。今曰。三代時人未有夫佛法之說。豈不以其心而為人乎。曰何必三代。如三皇時未有夫孔氏老子之言。其人豈不以心而為君臣父子夫婦乎。夫君子于道。當精粗淺深之。不宜如此之混說也。佛豈直為世不以其心而為人邪。蓋欲其愈至而愈正也。泰山有鳥。巢于曾崖木末。而弋者不及。千仞之淵。有魚潛于深泉幽穴。而筌者不得。蓋其所託愈高而所棲愈安。所潛愈深而所生逾適。孟子曰。孔子登東山而小魯。登泰山而小天下。此言諭道至矣。吾昔與人論此。而其人以名矜以氣抗。雖心然之而語不即從。夫抗與矜人情。而心固至妙。烏可任人情而忽乎至妙之心。其亦昧矣。諸君賢達無為彼已昧者也。

鐔津文集卷第一大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第二

藤州鐔津東山沙門契嵩撰

輔教編中

廣原教

敘曰。余昔以五戒十善。通儒之五常為原教。急欲解當世儒者之訾佛。若吾聖人為教之大本。雖概見而未暇盡言。欲待別為書廣之。原教傳之七年。會丹丘長吉遺書。勸余成之。雖屬草以所論未至焚之。適就其書。幾得乎聖人之心。始余為原教。師華嚴經

【現代漢語翻譯】現代漢語譯本：用禮義來統攝和約束人情。至於人的本性和神道，恐怕只有賢者才能理解吧。古語說：『顏回大概接近聖賢了吧，常常窮困。』不是這樣嗎？現在說，夏商周三代時期的人沒有佛法的說法，難道他們不是用心來做人嗎？我說，何必說三代？像三皇時期沒有孔子、老子的言論，那時的人難道不是用心來做君臣父子夫婦嗎？君子對於道，應當精研其粗細淺深，不應該這樣混為一談。佛難道只是讓世人不以心來做人嗎？而是要讓他們更加完善而更加端正。泰山上的鳥，在極高的山崖樹梢上築巢，射鳥的人射不到；千仞深的深淵，有魚潛藏在幽深的水底洞穴，捕魚的人抓不到。這是因為它們所依託的地方越高就越安全，所潛藏的地方越深就越適宜生存。孟子說：『孔子登上東山就覺得魯國小了，登上泰山就覺得天下小了。』這話是用來比喻道達到極致的境界啊。我以前和人討論這些，那個人用名聲來炫耀，用氣勢來對抗，即使心裡認同，但言語上卻不立刻順從。對抗和炫耀是人之常情，而心本來就極其微妙，怎麼可以任憑人情而忽略極其微妙的心呢？那真是太糊塗了。各位賢達之士不要做像他們這樣糊塗的人啊。

《鐔津文集》卷第一大正藏第52冊 No. 2115 《鐔津文集》

《鐔津文集》卷第二

藤州鐔津東山沙門契嵩撰

《輔教編》中

《廣原教》

敘：我過去用五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），以及儒家的五常（仁、義、禮、智、信）作為原教（根本的教義）。急切地想要解釋當世儒者對佛教的誹謗。這些都是我們聖人作為教化的大根本，雖然已經大致看到了，但還沒有時間完全說清楚，想要另外寫一本書來加以闡述。在《原教》傳世七年後，恰逢丹丘長吉寄來書信，勸我完成它。雖然已經寫了草稿，但因為所論述的道理還沒有達到極致，所以沒有焚燬。恰好藉著他的書信，幾乎領會了聖人的心意。當初我寫《原教》，是師法《華嚴經》（Avatamsaka Sutra）。

【English Translation】 English version: Use propriety and righteousness to govern and regulate human emotions. As for human nature and the way of the spirits, I fear only the wise can comprehend them. As the saying goes, 'Yan Hui (a disciple of Confucius) was close to being a sage, yet he was often in poverty.' Isn't that so? Now, to say that people in the Xia, Shang, and Zhou dynasties did not have the teachings of Buddhism, does that mean they did not act with their hearts? I say, why must we speak of the Three Dynasties? Like in the time of the Three Sovereigns, there were no words from Confucius or Laozi (founders of Taoism), did the people of that time not act as rulers, ministers, fathers, sons, husbands, and wives with their hearts? A gentleman, regarding the Dao (the Way), should thoroughly study its coarse and fine aspects, its shallow and deep meanings, and should not mix them up like this. Does the Buddha merely want people not to act with their hearts? Rather, it is to make them more perfect and more upright. On Mount Tai (a sacred mountain in China), birds nest on the tips of trees on the highest cliffs, beyond the reach of archers; in the abyss of a thousand fathoms, fish hide in deep springs and secluded caves, beyond the reach of fishermen. This is because the higher they rely on, the safer they are; the deeper they hide, the more suitable their lives are. Mencius said, 'Confucius, upon ascending Dongshan (a mountain in Shandong), found the state of Lu small; upon ascending Mount Tai, found the world small.' These words are used to illustrate the ultimate state of the Dao. I once discussed these things with someone, and that person flaunted his reputation and resisted with his arrogance; even if he agreed in his heart, he would not immediately comply in his words. Resistance and arrogance are human emotions, but the heart is inherently subtle; how can we indulge in human emotions and neglect the subtle heart? That is truly foolish. May all of you virtuous and wise people not be like those who are foolish.

Collected Works of Chan-jin, Volume 1 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Chan-jin

Collected Works of Chan-jin, Volume 2

Composed by the Monk Qi-song of Dongshan Temple, Chan-jin, Tengzhou

In 'Assisting the Teaching'

'Expanding the Original Teaching'

Preface: In the past, I used the Five Precepts (pañca-śīla: abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants), the Ten Virtues (daśa-kuśala: non-killing, non-stealing, non-sexual misconduct, non-false speech, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, and right view), and the Five Constant Virtues (wu-chang: benevolence, righteousness, propriety, wisdom, and trustworthiness) of Confucianism as the original teaching (fundamental doctrine). I eagerly wanted to explain the slanders of Buddhism by contemporary Confucians. These are the great foundations of our sages' teachings, although I have seen them in general, I have not had time to fully explain them, and I want to write another book to elaborate on them. Seven years after the 'Original Teaching' was transmitted, Chang-ji of Danqiu sent a letter, urging me to complete it. Although I had already written a draft, I did not burn it because the doctrines discussed had not reached their ultimate state. Fortunately, with his letter, I almost understood the mind of the sages. When I first wrote the 'Original Teaching', I followed the Avatamsaka Sutra (Huayan Jing).

先列乎菩薩乘。蓋取其所謂依本起末門者也。師智度論而離合乎五戒十善者也。然立言自有體裁。其人不知頗相誚訝。當時或為其改之。今書乃先列乎人天乘。亦從華嚴之所謂攝末歸本門者也。旨哉五戒十善則不復出其名數。吾所以為二書者。蓋欲發明先聖設教之大統。以諭夫世儒之不知佛者。故其言欲文其理欲簡。其勢不可枝辭蔓說。若曲辨乎眾經之教義。則章句者存焉。知余譏余其原教廣原教乎。廣原教凡二十五篇。總八千一百餘言。是歲丙申也振筆于靈隱永安山舍。

惟心之謂道。闡道之謂教。教也者聖人之垂跡也。道也者眾生之大本也。甚乎群生之繆其本也久矣。聖人不作而萬物終昧。聖人所以與萬物大明也。心無有外道無不中。故物無不預道。聖人不私道不棄物。道之所存聖人皆與。是故其為教也。通幽通明通世出世。無不通也。通者統也。統以正之。欲其必與聖人同德。廣大靈明莫至乎道。神德妙用莫至乎心。狥妄縛業莫甚乎迷本。流蕩諸趣莫甚乎死生。知眾生之過患莫善乎聖人。與萬物正本莫善乎設教。正固明明固妙妙固其道凝焉。是故教者聖人明道救世之大端也。夫教也者。聖人乘時應機不思議之大用也。是故其機大者頓之。其機小者漸之。漸也者言乎權也。頓也者言乎實也。實者謂之大乘。

【現代漢語翻譯】現代漢語譯本：先列出菩薩乘，大概是取其所說的『依本起末門』的含義。傚法《智度論》，又對五戒十善有所離合。然而立論自有其體裁，有人不瞭解，頗為嘲笑驚訝。當時有人想為我修改，現在這本書卻先列出人天乘，也是傚法《華嚴經》所說的『攝末歸本門』的含義。五戒十善的宗旨，就不再重複列出其名目。我之所以寫這兩本書，大概是想闡明先聖設立教化的大綱，來曉諭那些不瞭解佛教的世俗儒生。所以我的言論力求文辭簡練，道理明白，不宜枝蔓橫生，如果詳細辨析各部經典中的教義，那就交給專門研究章句的人吧。瞭解我的人讚揚我，不瞭解我的人批評我，希望他們都能廣泛地探究佛教的根源！《廣原教》共有二十五篇，總共八千一百多字。那年是丙申年，我在靈隱永安山舍提筆寫作。

所謂『惟心』就是『道』，闡明『道』的就是『教』。『教』是聖人垂示的軌跡，『道』是眾生根本。眾生迷惑其根本已經很久了。沒有聖人出現，萬物終將矇昧。聖人之所以能使萬物大放光明，是因為心無外，道無所不在，所以萬物無不包含道。聖人不偏私，道不拋棄萬物。道存在的地方，聖人都在。因此，聖人的教化，貫通幽深，貫通光明，貫通世俗和出世，無所不通。『通』就是統攝，用正道來統攝，希望人們一定能與聖人具有相同的德行。廣大靈明沒有比道更重要的，神奇的德行和微妙的作用沒有比心更重要的。順從虛妄，被業力束縛，沒有比迷失根本更嚴重的；在各個境界中流浪，沒有比生死輪迴更嚴重的。瞭解眾生的過患，沒有比聖人更清楚的；使萬物迴歸正本，沒有比設立教化更好的。正道穩固，光明穩固，光明穩固則微妙，微妙穩固則道凝結。所以，教化是聖人闡明道、拯救世人的大綱。教化是聖人順應時機，隨機應變，不可思議的大用。所以，根機大的就用頓悟之法，根機小的就用漸修之法。漸修是權宜之說，頓悟是真實之說。真實之說就是大乘。

【English Translation】 English version: First, the Bodhisattva Vehicle is presented, likely taking its meaning from what is called the 'Starting from the Root and Proceeding to the Branches' approach. It emulates the Mahaprajnaparamita Shastra (智度論), while also diverging and combining the Five Precepts (五戒) and Ten Virtuous Actions (十善). However, its arguments have their own style, which some people do not understand, causing them to ridicule and be surprised. At the time, some wanted to revise it for me, but now this book first presents the Human and Deva Vehicle (人天乘), also following the Avatamsaka Sutra's (華嚴經) 'Gathering the Branches and Returning to the Root' approach. The essence of the Five Precepts and Ten Virtuous Actions will not be repeated by listing their names. The reason I wrote these two books is probably to elucidate the grand outline of the teachings established by the ancient sages, to enlighten those worldly Confucians who do not understand Buddhism. Therefore, my words strive for concise language and clear reasoning, avoiding unnecessary elaboration. If one were to meticulously analyze the doctrines of various sutras, that would be left to those who specialize in studying commentaries. Those who understand me will praise me, and those who do not understand me will criticize me, but I hope they can all extensively explore the origins of Buddhism! Guang Yuan Jiao (廣原教) consists of twenty-five chapters, totaling over eight thousand one hundred words. In the year of Bing Shen (丙申), I began writing at the Yong'an Mountain Hermitage (永安山舍) in Lingyin (靈隱).

'Only the Mind' is called 'the Dao (道)', and elucidating 'the Dao' is called 'the Teachings (教)'. 'The Teachings' are the traces left by the sages, and 'the Dao' is the great foundation of all beings. Alas, sentient beings have been confused about their foundation for a long time. Without the appearance of sages, all things would remain in darkness. The reason why sages can bring great light to all things is because the Mind has no outside, and the Dao is all-pervasive, so all things contain the Dao. Sages are not biased, and the Dao does not abandon anything. Wherever the Dao exists, the sages are present. Therefore, the teachings of the sages penetrate the hidden and the manifest, the worldly and the transcendent, penetrating everything. 'Penetrating' means unifying, and it is unified with the right path, hoping that people will certainly have the same virtues as the sages. There is nothing greater than the Dao in its vastness and spiritual illumination, and there is nothing greater than the Mind in its divine virtue and subtle function. Submitting to delusion and being bound by karma is the most serious thing, and wandering in various realms is the most serious thing. No one knows the faults of sentient beings better than the sages, and there is nothing better than establishing teachings to return all things to their original foundation. The right path is firm, the light is firm, the light is firm, then it is subtle, and the subtle is firm, then the Dao is solidified. Therefore, the teachings are the great outline for the sages to elucidate the Dao and save the world. The teachings are the inconceivable great function of the sages responding to opportunities and adapting to circumstances. Therefore, for those with great capacity, the method of sudden enlightenment is used, and for those with small capacity, the method of gradual cultivation is used. Gradual cultivation is a provisional measure, and sudden enlightenment is the true measure. The true measure is called the Mahayana (大乘).

權者謂之小乘。聖人以大小衍攬乎群機。而幽明盡矣。預頓而聞漸預漸而聞頓。是又聖人之妙乎天人而天人不測也。聖人示權所以趨實也。聖人顯實所以藉權也。故權實偏圓而未始不相顧。權也者有顯權有冥權。聖人顯權之則為淺教為小道。與夫信者為其小息之所也。聖人冥權之則為異道為他教為與善惡同其事。與夫不信者預為其得道之遠緣也。顯權可見。而冥權不測也。實也者至實也。至實則物我一也。物我一故聖人以群生而成之也。語夫聖人之權也。則周天下之善。遍百家之道。其救世濟物之大權乎。語夫聖人之實也。則旁礴法界與萬物皆極其天下窮理盡性之大道乎。聖人者聖人之聖者也。以非死生而示死示生與人同然。而莫睹其所以然。豈古神靈獻智博大盛備之聖人乎。故其為教有神道也。有人道也。有常德也。有奇德也。不可以一概求。不以世道擬議得在於心通。失在於跡較。

治人治天莫善乎五戒十善。修夫小小聖小聖。莫盛乎四諦十二緣。修夫大聖以趨乎大大聖。莫盛乎六度萬行。夫五戒十善者。離之所以致天。合之所以資人。語其成功則有勝有劣。語其所以然則大人之道一也。夫四諦十二緣者。離之則在乎小聖。合之則在乎小小聖。語其成功則有隆殺。語其乘之則小聖小小聖同道也。夫六度也者

【現代漢語翻譯】現代漢語譯本：持有權宜之說的，被稱為小乘（Hinayana）。聖人以大小乘統攝所有根器，深奧與顯明都囊括其中。預先接受頓悟的，也能聽聞漸悟；預先接受漸悟的，也能聽聞頓悟。這又是聖人超越凡人，凡人無法測度的神妙之處啊。聖人展示權宜之說，是爲了趨向真實之理；聖人顯明真實之理，是爲了藉助權宜之說。所以權宜與真實，偏頗與圓滿，始終相互顧及。權宜之說有顯權和冥權。聖人顯現權宜之說，就成為淺顯的教義，成為小道，是給那些信徒作為短暫休息的地方。聖人隱藏權宜之說，就成為其他道，其他教派，與善惡之事一同出現，是給那些不信者預先種下未來得道的因緣。顯現的權宜之說可以看見，而隱藏的權宜之說難以測度。真實之理是至高的真實。達到至高的真實，物與我就是一體的。物與我是一體的，所以聖人以眾生的成就作為自己的成就。談論聖人的權宜之說，就周遍天下的善行，遍及百家的道理，這是救世濟物的大權啊。談論聖人的真實之理，就充塞整個法界，與萬物一同達到窮究天理，盡展人性的最高境界的大道啊。聖人是聖人中的聖人。以不經歷生死而示現生死，與常人一樣，卻沒有人知道其中的原因。這難道不是古代神靈獻出智慧，博大盛備的聖人嗎？所以他的教化有神道，有人道，有常德，有奇德，不可以一概而論，不能用世俗的道理來揣測，領悟在於心領神會，執著于外在形式就會迷失。治理人民，治理天地，沒有比五戒十善更好的方法了。修習小小聖，小聖，沒有比四諦（Four Noble Truths）十二因緣（Twelve Links of Dependent Origination）更殊勝的了。修習大聖，以趨向大大聖，沒有比六度（Six Perfections）萬行更殊勝的了。五戒十善，是遠離惡道而到達善道的途徑，是結合人事而資助人生的方法。談論它的成功，有殊勝有低劣；談論它的道理，大人之道是一致的。四諦十二因緣，離開它就在小聖的境界，結合它就在小小聖的境界。談論它的成功，有興盛有衰落；談論它的乘載，小聖與小小聖是同道的。六度，是... English version: Those who hold to expedient teachings are called Hinayana (Small Vehicle). The sage encompasses all capacities with both the Small and Great Vehicles, covering both the profound and the manifest. Those who are predisposed to sudden enlightenment may also hear gradual teachings; those who are predisposed to gradual enlightenment may also hear sudden teachings. This is another aspect of the sage's transcendence, beyond the comprehension of ordinary people. The sage demonstrates expedient teachings to lead towards the truth; the sage reveals the truth by means of expedient teachings. Therefore, expediency and truth, partiality and completeness, always consider each other. Expedient teachings have both manifest and hidden aspects. When the sage reveals expedient teachings, they become shallow doctrines, small paths, a place for believers to take a brief rest. When the sage conceals expedient teachings, they become other paths, other religions, appearing alongside good and evil, planting distant seeds for future enlightenment in those who do not believe. Manifest expedient teachings can be seen, but hidden expedient teachings are immeasurable. Truth is the ultimate truth. Reaching the ultimate truth, the self and things are one. Because the self and things are one, the sage uses the achievements of all beings as his own. Speaking of the sage's expedient teachings, they encompass all the good in the world, pervading the doctrines of all schools, a great power to save the world and benefit beings. Speaking of the sage's truth, it fills the entire Dharma realm, reaching with all things the highest state of investigating the principles of the universe and fully developing human nature. The sage is the sage among sages. He demonstrates birth and death without actually experiencing them, appearing the same as ordinary people, yet no one knows the reason why. Is this not the sage of ancient spirits, offering wisdom, vast and fully prepared? Therefore, his teachings have the way of the gods, the way of humans, constant virtues, and extraordinary virtues. They cannot be generalized, nor can they be understood by worldly reasoning. Understanding lies in comprehending with the heart, while attachment to external forms leads to loss. Governing the people and governing the heavens, there is no better method than the Five Precepts and the Ten Virtues. Cultivating the lesser sages, there is nothing more excellent than the Four Noble Truths and the Twelve Links of Dependent Origination. Cultivating the great sage, to move towards the greatest sage, there is nothing more excellent than the Six Perfections and the myriad practices. The Five Precepts and the Ten Virtues are the means to leave evil paths and reach good paths, the method of combining human affairs and assisting human life. Speaking of its success, there are superior and inferior aspects; speaking of its principles, the way of the great person is consistent. The Four Noble Truths and the Twelve Links of Dependent Origination, leaving it is in the realm of the lesser sage, combining it is in the realm of the small lesser sage. Speaking of its success, there is prosperity and decline; speaking of its vehicle, the lesser sage and the small lesser sage are on the same path. The Six Perfections are...

【English Translation】 English version: Those who hold to expedient teachings are called Hinayana (Small Vehicle). The sage encompasses all capacities with both the Small and Great Vehicles, covering both the profound and the manifest. Those who are predisposed to sudden enlightenment may also hear gradual teachings; those who are predisposed to gradual enlightenment may also hear sudden teachings. This is another aspect of the sage's transcendence, beyond the comprehension of ordinary people. The sage demonstrates expedient teachings to lead towards the truth; the sage reveals the truth by means of expedient teachings. Therefore, expediency and truth, partiality and completeness, always consider each other. Expedient teachings have both manifest and hidden aspects. When the sage reveals expedient teachings, they become shallow doctrines, small paths, a place for believers to take a brief rest. When the sage conceals expedient teachings, they become other paths, other religions, appearing alongside good and evil, planting distant seeds for future enlightenment in those who do not believe. Manifest expedient teachings can be seen, but hidden expedient teachings are immeasurable. Truth is the ultimate truth. Reaching the ultimate truth, the self and things are one. Because the self and things are one, the sage uses the achievements of all beings as his own. Speaking of the sage's expedient teachings, they encompass all the good in the world, pervading the doctrines of all schools, a great power to save the world and benefit beings. Speaking of the sage's truth, it fills the entire Dharma realm, reaching with all things the highest state of investigating the principles of the universe and fully developing human nature. The sage is the sage among sages. He demonstrates birth and death without actually experiencing them, appearing the same as ordinary people, yet no one knows the reason why. Is this not the sage of ancient spirits, offering wisdom, vast and fully prepared? Therefore, his teachings have the way of the gods, the way of humans, constant virtues, and extraordinary virtues. They cannot be generalized, nor can they be understood by worldly reasoning. Understanding lies in comprehending with the heart, while attachment to external forms leads to loss. Governing the people and governing the heavens, there is no better method than the Five Precepts and the Ten Virtues. Cultivating the lesser sages, there is nothing more excellent than the Four Noble Truths (Four Noble Truths) and the Twelve Links of Dependent Origination (Twelve Links of Dependent Origination). Cultivating the great sage, to move towards the greatest sage, there is nothing more excellent than the Six Perfections (Six Perfections) and the myriad practices. The Five Precepts and the Ten Virtues are the means to leave evil paths and reach good paths, the method of combining human affairs and assisting human life. Speaking of its success, there are superior and inferior aspects; speaking of its principles, the way of the great person is consistent. The Four Noble Truths and the Twelve Links of Dependent Origination, leaving it is in the realm of the lesser sage, combining it is in the realm of the small lesser sage. Speaking of its success, there is prosperity and decline; speaking of its vehicle, the lesser sage and the small lesser sage are on the same path. The Six Perfections are...

。首萬行廣萬行者也。大聖與乎大大聖。其所乘雖稍分之。及其以萬行超極。則與夫大大之聖人一也。萬行也者萬善之謂也。聖人之善。蓋神而為之。適變乘化無所而不在也。是故聖人預天人之事。而天人不測。夫神也者妙也。事也者粗也。粗者唯人知之。妙者唯聖人知之。天下以彼我競。以儒佛之事相是非。而天下之知者儒佛之事。豈知其埏埴乎儒佛者耶。夫含靈者溥天溥地遍幽遍明遍乎夷狄禽獸。非以神道彌綸。而古今殆有棄物。聖人重同靈懼遺物也。是故聖人以神道作。

心必至至必變變者識也。至者如也。如者妙萬物者也。識者紛萬物異萬物者也。變也者動之幾也。至也者妙之本也。天下無不本。天下無不動。故萬物出於變入于變。萬物起于至復于至。萬物之變見乎情。天下之至存乎性。以情可以辨萬物之變化。以性可以觀天下之大妙。善夫情性可以語聖人之教道也。萬物同靈之謂心。聖人所履之謂道。道有大者焉。有小者焉。心有善者焉。有惡者焉。善惡有厚薄。大小有漸奧。故有大聖有次聖有小聖。有天有人有須倫有鬼神。有介羽之屬有地道。群生者一心之所出也。聖人者一道之所離也。聖人之大小之端不可不審也。群生之善惡之故不可不慎也。夫心與道豈異乎哉。以聖人群生姑區以別之。曰道。

【現代漢語翻譯】現代漢語譯本：首萬行，廣萬行者，指的是廣修萬行的修行者。大聖與大大聖之間，雖然所乘載的修行方法略有不同，但當他們以萬行超越極致時，就與那至高無上的聖人合而爲一。萬行，指的是各種各樣的善行。聖人的善，是神妙而為之，順應變化，無處不在。因此，聖人預知天人的事情，而天人卻無法測度聖人。所謂『神』，就是玄妙；所謂『事』，就是粗淺。粗淺的事情只有人能知道，玄妙的事情只有聖人才能知道。天下人以彼此爭鬥，以儒家和佛家的事情互相指責，而天下自以為有知識的人，只知道儒家和佛家的事情，哪裡知道儒佛二教的本源呢？凡是具有靈性的生命，遍佈天地之間，遍及幽暗和光明之處，遍及邊遠的民族和禽獸。如果不用神道來覆蓋和貫穿，那麼自古至今恐怕會有被遺棄的生命。聖人重視所有具有靈性的生命，害怕遺漏任何一個生命。因此，聖人以神道來行事。

心達到極致，極致必然產生變化，變化就是認識。達到極致，就是『如』，『如』就是玄妙地化育萬物。認識，就是分辨萬物、區分萬物。變化，是事物變動的先兆；達到極致，是玄妙的根本。天下沒有不以根本為基礎的事物，天下沒有不運動的事物。所以，萬物從變化中產生，又歸於變化；萬物從極致中開始，又迴歸于極致。萬物的變化顯現在情感上，天下的極致存在於本性中。通過情感可以辨別萬物的變化，通過本性可以觀察天下的大玄妙。情與性真是太好了，可以用來說明聖人的教導。萬物共同具有靈性，這叫做『心』。聖人所遵循的，這叫做『道』。道有大的，有小的；心有善的，有惡的。善惡有深淺，大小有漸進和奧妙的區別。所以有大聖、有次聖、有小聖，有天人、有人、有阿修羅、有鬼神，有水族羽族之類，有地道眾生。一切眾生都從一心所生，聖人則從一道分離而出。聖人有大小之分，這個根本不可不審察；眾生有善惡之別，這個緣由不可不謹慎。心與道難道有什麼不同嗎？姑且以聖人和眾生來區分它們，稱之為『道』。

【English Translation】 English version: 'Shou Wan Xing, Guang Wan Xing Zhe' refers to practitioners who extensively cultivate the myriad practices. Although the means of practice that the Great Sage and the Great Great Sage employ may differ slightly, when they transcend the ultimate through myriad practices, they become one with the Supreme Sage. 'Wan Xing' refers to all kinds of virtuous deeds. The virtue of a sage is divinely enacted, adapting to changes and being omnipresent. Therefore, sages foresee the affairs of gods and humans, while gods and humans cannot fathom the sage. 'Shen' (神) means mysterious; 'Shi' (事) means coarse. Coarse matters are known only to humans, while mysterious matters are known only to sages. People in the world compete with each other, criticizing the affairs of Confucianism and Buddhism. Those who consider themselves knowledgeable only know the affairs of Confucianism and Buddhism, but how can they know the origin of Confucianism and Buddhism? All sentient beings pervade heaven and earth, darkness and light, and even remote tribes and animals. If the divine way is not used to cover and penetrate them, then throughout history, there would be abandoned beings. Sages value all sentient beings and fear leaving any behind. Therefore, sages act with the divine way.

When the mind reaches its ultimate, the ultimate inevitably produces change, and change is recognition. Reaching the ultimate is 'Ru' (如), and 'Ru' is the mysterious nurturing of all things. Recognition is distinguishing and differentiating all things. Change is the precursor to the movement of things; reaching the ultimate is the root of the mysterious. There is nothing in the world that is not based on a root, and there is nothing in the world that does not move. Therefore, all things arise from change and return to change; all things begin from the ultimate and return to the ultimate. The changes of all things are manifested in emotions, and the ultimate of the world exists in nature. Through emotions, one can discern the changes of all things; through nature, one can observe the great mysteries of the world. How excellent are emotions and nature, which can be used to explain the teachings of sages. All things share a common spirit, which is called 'Xin' (心, mind). What sages follow is called 'Dao' (道, the Way). The Dao has great and small aspects; the mind has good and evil aspects. Good and evil have depths, and size has gradual and profound differences. Therefore, there are Great Sages, Secondary Sages, and Small Sages; there are Devas (天人, heavenly beings), humans, Asuras (須倫, demigods), and ghosts and spirits; there are aquatic and winged creatures, and beings in the earth realm. All living beings originate from one mind, and sages separate from one Dao. The root of the greatness or smallness of sages must be carefully examined; the cause of the goodness or evil of living beings must be carefully considered. Are the mind and the Dao different? Let us tentatively distinguish them by calling them 'Dao' when referring to sages and living beings.

曰心也。心乎大哉至也矣。幽過乎鬼神明過乎日月。博大包乎天地。精微貫乎鄰虛。幽而不幽。故至幽。明而不明。故至明。大而不大。故絕大。微而不微。故至微。精日精月靈鬼靈神。而妙乎天地三才。若有乎若無乎。若不有不無。若不不有。若不不無。是可以言語狀及乎。不可以絕待玄解諭。得之在乎瞬息。差之在乎毫牦者。是可以與至者知。不可與學者語。聖人以此難明難至也。乃為諸教。言之義之諭之正之。雖伙然多端。是皆欲人之不繆也。而學者猶昧。今夫天下混謂乎心者。言之而不詳。知之而不審。茍認意識謂與聖人同得其趣道也。不亦遠乎。

情出乎性。性隱乎情。性隱則至實之道息矣。是故聖人以性為教而教人。天下之動生於情。萬物之惑正於性。情性之善惡天下可不審乎。知善惡而不知夫善惡之終始。其至知乎。知其終而不知其始。其至知乎。唯聖人之至知。知始知終知微知亡。見其貫死生幽明而成象成形天地至遠而起于情。宇宙至大而內于性。故萬物莫盛乎情性者也。情也者有之初也。有有則有愛。有愛則有嗜慾。有嗜慾則男女萬物生死焉。死生之感則善惡以類變。始之終之循死生而未始休。性也者無之至也。至無則未始無。出乎生入乎死而非死非生。聖人之道所以寂焉明然。唯感所適。

【現代漢語翻譯】現代漢語譯本：（問：）什麼是心？（答：）就是心啊。心是多麼偉大而極致啊！它比鬼神還要隱秘，比日月還要光明。它的博大包容天地，它的精微貫穿鄰近虛空。它隱秘卻不真的隱秘，所以才是最隱秘的；它光明卻不真的光明，所以才是最光明的；它廣大卻不真的廣大，所以才是最廣大的；它精微卻不真的精微，所以才是最精微的。它使日月精明，使鬼神靈驗，它的玄妙勝過天地人三才。它好像存在，又好像不存在；好像不是存在，又好像不是不存在；好像不是不存在，又好像不是不不不存在。這可以用言語來描述嗎？不可以，必須超越對待，用玄妙的理解來領悟。得到它就在一瞬間，錯過它就在毫釐之間。這可以與達到極致的人談論，不可以與學習者訴說。聖人因此認為它難以明白難以達到，於是設立各種教義，用言語、義理、比喻、正理來教導人們，雖然方式繁多，但都是爲了使人們不至於謬誤。然而學習者仍然迷惑。現在天下人混淆地談論心，說得不詳細，理解得不透徹，如果只是認為意識與聖人所得到的趣味和道理相同，那不是太遠了嗎？

情感出自於本性，本性隱藏在情感之中。本性一旦隱藏，那麼至真至實的道就消失了。因此，聖人以本性作為教導來教化人們。天下的變動產生於情感，萬物的迷惑正是由於本性。情感和本性的善惡，天下人難道可以不審察嗎？知道善惡卻不知道善惡的始終，能算是最智慧的嗎？知道終結卻不知道開始，能算是最智慧的嗎？只有聖人的至高智慧，知道開始，知道終結，知道細微，知道消亡，看到它貫穿生死幽明而形成形象，形成形體。天地極其遙遠卻起源於情感，宇宙極其廣大卻蘊含于本性之中。所以萬物沒有比情感和本性更盛大的了。情感，是有產生的最初。有了有，就有了愛。有了愛，就有了嗜慾。有了嗜慾，那麼男女萬物就生死相續。生死的感應，那麼善惡就按照類別變化。開始、終結，循環于生死而沒有停止。本性，是無達到的極致。達到無，那麼就未曾有過無。它出乎生，入乎死，卻非死非生。聖人的道，因此寂靜而光明，只是隨著感應而適應。

【English Translation】 English version: (Question:) What is the mind? (Answer:) It is the mind. How great and ultimate is the mind! It is more hidden than ghosts and spirits, and brighter than the sun and moon. Its vastness encompasses heaven and earth, and its subtlety penetrates the adjacent void. It is hidden, yet not truly hidden, therefore it is the most hidden; it is bright, yet not truly bright, therefore it is the most bright; it is vast, yet not truly vast, therefore it is the most vast; it is subtle, yet not truly subtle, therefore it is the most subtle. It makes the sun and moon bright, and the ghosts and spirits efficacious, and its mystery surpasses the three powers of heaven, earth, and humanity. It seems to exist, yet it seems not to exist; it seems not to be existence, yet it seems not to be non-existence; it seems not to be non-existence, yet it seems not to be not not existence. Can this be described in words? No, it must transcend duality and be comprehended through subtle understanding. To attain it is in an instant, to miss it is in a hair's breadth. This can be discussed with those who have reached the ultimate, but cannot be told to learners. The sages therefore considered it difficult to understand and difficult to attain, and thus established various teachings, using words, principles, metaphors, and correct reasoning to instruct people, although the methods are numerous, they are all intended to prevent people from being mistaken. However, learners are still confused. Now, people in the world confusedly talk about the mind, speaking of it without detail and understanding it without thoroughness. If they merely think that consciousness is the same as the taste and principles attained by the sages, is that not too far off?

Emotions arise from nature (xing), and nature is hidden within emotions. Once nature is hidden, then the way of utmost truth and reality disappears. Therefore, the sages use nature as a teaching to educate people. The movements of the world arise from emotions, and the delusions of all things are due to nature. Can the world not examine the goodness and evil of emotions and nature? Knowing good and evil but not knowing the beginning and end of good and evil, can that be considered the highest wisdom? Knowing the end but not knowing the beginning, can that be considered the highest wisdom? Only the supreme wisdom of the sages knows the beginning, knows the end, knows the subtle, knows the vanishing, seeing it penetrate life and death, darkness and light, and form images, form shapes. Heaven and earth are extremely distant, yet originate from emotions; the universe is extremely vast, yet is contained within nature. Therefore, nothing surpasses emotions and nature. Emotion is the beginning of existence. With existence, there is love. With love, there are desires. With desires, then men and women and all things are born and die in succession. The sensations of life and death, then good and evil change according to their kind. Beginning, end, cycling through life and death without ceasing. Nature is the ultimate attainment of non-existence. Reaching non-existence, then there has never been non-existence. It comes out of life and enters into death, yet is neither death nor life. The way of the sages is therefore silent and bright, simply adapting to whatever is sensed.

夫情也為偽為識。得之則為愛為惠。為親親為疏疏為或善為或惡。失之則為欺為狡。為兇為不遜。為貪為溺嗜慾。為喪心為滅性。夫性也為真為如為至為無邪為清為靜。近之則為賢為正人。遠之則為聖神為大聖人。聖人以性為教教人而不以情。此其蘊也。情性之在物。常然宛然。探之不得。決之不絕。天地有窮性靈不竭。五趣迭改情累不釋。是故情性之謂天下不可不柬也。夫以情教人。其在生死之間乎。以性教人。其出夫死生之外乎。情教其近也。性教其遠也。誕乎死生之外而罔之。其昧天理而絕乎生生之源也。小知不及大知。醯雞之局乎甕瓿之間。不亦然乎。

心動曰業。會業曰感。感也者通內外之謂也。天下之心孰不動。萬物之業孰不感。業之為理也幽。感之為勢也遠。故民不睹而不懼。聖人之教謹乎業。欲其人之必警也。欲其心之慎動也。內感之謂召。外感之謂應。召謂其因。應謂其果。因果形象者皆預也。夫心動有逆順。故善惡之情生焉。善惡之情已發。故禍福之應至焉。情之有淺深。報之有輕重。輕乎可以遷。重乎不可卻。善惡有先後。禍福有遲速。雖十世萬世而相感者不逸。豈一世而已乎。夫善惡不驗乎一世而疑之。是亦昧乎因果者也。報施不以夫因果正。則天下何以勸善人。樹不見其長而日茂。

【現代漢語翻譯】現代漢語譯本：

所謂『情』，就是虛偽和分別。得到滿足就表現爲愛和恩惠，表現爲親近和疏遠，表現爲有時善良有時邪惡。失去滿足就表現爲欺騙和狡詐，表現爲兇狠和不遜，表現爲貪婪和沉溺於慾望，表現爲喪失理智和泯滅天性。所謂『性』，就是真實和如實，就是至高無上，就是沒有邪念，就是清凈和寧靜。接近它就成為賢人和正直的人，遠離它就成為聖人和大神，成為大聖人。聖人以『性』來教化，教導人們而不以『情』。這就是其中的奧妙所在。『情』和『性』存在於萬物之中，自然而然，探求它卻無法得到，斬斷它也無法斷絕。天地有窮盡，『性靈』卻永不枯竭。五道輪迴交替變化，『情』的束縛卻無法解除。因此，『情』和『性』的道理是天下人不可不謹慎對待的。

用『情』來教導人，是在生死之間徘徊嗎？用『性』來教導人，是超越了生死之外嗎？『情』的教導是短視的，『性』的教導是長遠的。沉溺於生死之外而迷惑不解，那是昧於天理而斷絕了生生不息的根源啊。小智慧無法企及大智慧，就像醯雞（一種小蟲）侷限於甕和壇之間一樣，不也是這樣嗎？

心念的動搖叫做『業』(karma)。各種業力的彙集叫做『感』(response)。所謂『感』，就是貫通內外。天下人的心念有誰不動搖？萬物的業力有哪個不產生感應？業力的道理是幽深的，感應的趨勢是長遠的。所以人們即使沒有親眼看到也不應該不畏懼。聖人的教誨在於謹慎對待業力，希望人們務必警惕，希望人們的心念謹慎行動。內在的感應叫做『召』(summoning)，外在的感應叫做『』(不知道如何翻譯)。指的是原因，應指的是結果。原因和結果的形象都預先存在。心念的動搖有順有逆，所以產生善惡的情感。善惡的情感一旦產生，所以禍福的報應就會到來。情感有深淺，報應有輕重。輕的可以改變，重的無法避免。善惡有先後，禍福有遲速。即使經過十世百世，相互感應也不會遺漏，難道僅僅限於一生一世嗎？如果因為善惡在一世沒有得到驗證就懷疑它，這也是不明白因果關係啊。如果報應和施捨不以因果為準則，那麼天下用什麼來勸勉善人呢？樹木雖然看不見它生長，卻一天天茂盛。

【English Translation】 English version:

『Emotion』 is falseness and discrimination. When satisfied, it manifests as love and favor, as closeness and distance, as sometimes good and sometimes evil. When unsatisfied, it manifests as deception and cunning, as ferocity and insolence, as greed and indulgence in desires, as loss of reason and extinction of nature. 『Nature』 is truth and suchness, it is supreme, it is without evil thoughts, it is purity and tranquility. Approaching it leads to becoming a virtuous and upright person, distancing from it leads to becoming a sage and a great spirit, becoming a great sage. Sages teach with 『Nature』, instructing people without 『Emotion』. This is the mystery within it. 『Emotion』 and 『Nature』 exist within all things, naturally and spontaneously, seeking it but unable to obtain it, cutting it but unable to sever it. Heaven and earth have limits, but 『spiritual nature』 never exhausts. The five realms of reincarnation alternate and change, but the bonds of 『Emotion』 cannot be released. Therefore, the principles of 『Emotion』 and 『Nature』 are what all people in the world must treat with caution.

Is teaching people with 『Emotion』 lingering between life and death? Is teaching people with 『Nature』 transcending beyond life and death? The teaching of 『Emotion』 is short-sighted, the teaching of 『Nature』 is far-reaching. Indulging in what is beyond life and death and being confused, that is being ignorant of the principles of nature and severing the source of continuous life. Small wisdom cannot reach great wisdom, just like a vinegar fly (a small insect) confined between a jar and a pot, isn't it so?

The movement of the mind is called 『karma』 (業). The gathering of various karmas is called 『response』 (感). The so-called 『response』 is the connection between inside and outside. Whose mind in the world does not move? Which karma of all things does not produce a response? The principle of karma is profound, the trend of response is far-reaching. Therefore, people should not be unafraid even if they have not seen it with their own eyes. The teaching of the sages lies in being cautious about karma, hoping that people will be vigilant, hoping that people's minds will act cautiously. Internal response is called 『summoning』 (召), external response is called 『*』 (unable to translate). * refers to the cause, response refers to the result. The images of cause and effect all exist in advance. The movement of the mind has accordance and opposition, so good and evil emotions arise. Once good and evil emotions arise, the retribution of fortune and misfortune will arrive. Emotions have depth, and retribution has weight. The light ones can be changed, the heavy ones cannot be avoided. Good and evil have precedence, and fortune and misfortune have delay. Even after ten or a hundred lifetimes, mutual responses will not be missed, is it only limited to one lifetime? If one doubts good and evil because they have not been verified in one lifetime, this is also not understanding the relationship between cause and effect. If retribution and giving are not based on cause and effect, then what will the world use to encourage good people? Although the tree cannot be seen growing, it flourishes day by day.

礪不見其銷而日無。業之在人也如此。可不慎乎。

物有性物有命。物好生物惡死。有血氣之屬皆然也。聖人所以欲生而不欲殺。夫生殺有因果。善惡有感應。其因善其果善。其因惡其果惡。夫好生之心善。好殺之心惡。善惡之感可不慎乎。人食物物給人。昔相負而冥相償。業之致然也。人與物而不覺。謂物自然天生以養人。天何頗邪。害性命以育性命。天道至仁豈然乎哉。夫相償之理冥而難言也。宰殺之勢積而難休也。故古之法使不暴夫物不合圍不掩群也。子釣而不綱弋不射宿。其止殺之漸乎。佛教教人可生而不可殺。可不思耶諒哉。

大信近也。小信遠也。近反遠遠反近。情蔽而然也。天下莫近乎心。天下莫遠乎物。人夫不信其心而信其物。不亦近反遠遠反近乎。不亦迷繆倒錯乎。心也者聰明睿智之源也。不得其源而所發能不繆乎。聖人所以欲人自信其心也。信其心而正之。則為誠常為誠善為誠孝為誠忠為誠仁為誠慈為誠和為誠順為誠明。誠明則感天地振鬼神。更死生變化而獨得。是不直感天地動鬼神而已矣。將又致乎聖人之大道者也。是故聖人以信其心為大也。夫聖人博說之約說之直示之巧示之。皆所以正人心而與人信也。人而不信聖人之言。乃不信其心耳。自棄也自惑也。豈謂明乎哉賢乎哉。

【現代漢語翻譯】現代漢語譯本：磨刀石的損耗不易察覺，但每天都在發生。罪業附著於人也是如此。能不謹慎嗎？

萬物有其本性，萬物也有其命運。萬物喜愛生存，厭惡死亡。凡是有血氣的生物都是這樣。聖人之所以希望生物存活而不希望殺戮，是因為生存和殺戮都有因果關係，善與惡有感應。種下善因，結出善果；種下惡因，結出惡果。喜愛生命的心是善良的，喜愛殺戮的心是邪惡的。善惡的感應能不謹慎嗎？人吃食物，食物供養人。過去互相虧欠，暗中互相償還，這是業力導致的。人享用萬物卻不自覺，認為萬物自然生長，上天用來養育人類。上天怎麼會偏頗呢？傷害其他生命來養育自己的生命，天道至仁怎麼會是這樣呢？互相償還的道理隱晦難以言說。宰殺的趨勢積累下來難以停止。所以古代的法則規定，不殘暴對待生物，不合圍捕獵，不捕殺成群的動物。孔子釣魚不用大網，射獵不射歸巢的鳥。這大概是停止殺戮的開端吧。佛教教導人們可以生存而不可以殺戮。能不思考理解嗎？

大的信任在於自身，小的信任在於外物。信任自身則返回自身，信任外物則遠離自身。這是因為情感被矇蔽了。天下沒有比心更近的，天下沒有比外物更遠的。人們不信任自己的心而信任外物，這不是近反而遠，遠反而近嗎？這不是迷惑顛倒錯亂嗎？心是聰明睿智的源泉。得不到源泉，所發出的行為能不謬誤嗎？聖人因此希望人們相信自己的心。相信自己的心並端正它，那麼就會成為真誠、恒常的真誠、善良的真誠、孝順的真誠、忠誠的真誠、仁愛的真誠、慈悲的真誠、和睦的真誠、順從的真誠、明智的真誠。真誠明智就能感動天地，震動鬼神，改變生死變化而獨得其益。這不僅僅是感動天地，震動鬼神而已，還將達到聖人的大道。因此聖人把信任自己的心看作是最大的事。聖人廣泛地解說，簡要地解說，直接地指示，巧妙地指示，都是爲了端正人心，使人們相信自己的心。人們不相信聖人的話，就是不相信自己的心。這是自我拋棄，自我迷惑，怎麼能說是明智賢能呢？

【English Translation】 English version: The whetstone is imperceptibly worn away, yet it happens daily. So it is with karma attaching to people. How can one not be cautious?

Things have their nature, and things have their fate. Things love life and hate death. All creatures with blood and breath are like this. The reason why sages desire life and not killing is that there is cause and effect in life and killing, and there is resonance between good and evil. If the cause is good, the result is good; if the cause is evil, the result is evil. A heart that loves life is good; a heart that loves killing is evil. How can one not be cautious about the resonance of good and evil? People eat food, and food nourishes people. In the past, they owed each other and secretly repaid each other. This is caused by karma. People enjoy all things without realizing it, thinking that all things grow naturally and that Heaven uses them to nourish people. How can Heaven be biased? Harming other lives to nourish one's own life, how can the ultimate benevolence of the Way of Heaven be like this? The principle of mutual repayment is obscure and difficult to explain. The trend of slaughter accumulates and is difficult to stop. Therefore, the ancient laws stipulated that one should not be cruel to creatures, not hunt with encirclements, and not kill animals in groups. Confucius fished without using nets and did not shoot birds returning to their nests. This was probably the beginning of stopping killing. Buddhism teaches people that one can live but not kill. Can one not think and understand?

Great trust lies in oneself; small trust lies in external things. Trusting oneself returns to oneself; trusting external things moves away from oneself. This is because emotions are obscured. In the world, nothing is closer than the heart, and nothing is farther than external things. People do not trust their own hearts but trust external things. Isn't this turning near into far and far into near? Isn't this confusion, inversion, and disorder? The heart is the source of intelligence and wisdom. If one does not obtain the source, how can the actions that emanate from it not be erroneous? Therefore, sages desire people to trust their own hearts. Trusting one's heart and rectifying it, then one becomes sincere, constantly sincere, good sincere, filial sincere, loyal sincere, benevolent sincere, compassionate sincere, harmonious sincere, obedient sincere, and wise sincere. Sincere wisdom can move Heaven and Earth, shake ghosts and spirits, change the cycle of life and death, and obtain unique benefits. This is not merely moving Heaven and Earth and shaking ghosts and spirits; it will also lead to the great path of the sages. Therefore, sages regard trusting one's heart as the greatest thing. The sages explain extensively, explain concisely, instruct directly, and instruct skillfully, all in order to rectify people's hearts and make them trust their own hearts. If people do not believe the words of the sages, they do not believe their own hearts. This is self-abandonment and self-delusion. How can it be called wise and virtuous?

修多羅藏者何謂也。合理也經也。經也者常也貫也攝也。顯乎前聖后聖所說皆然。莫善乎常也。持義理而不亡。莫善乎貫也。總群生而教之。莫善乎攝也。阿毗曇藏者何謂也。對法也論也。論也者判也辨也。發明乎聖人之宗趣。莫善乎辨。指其道之淺深。莫善乎判。毗尼藏者何謂也戒也律也。律也者制也。啟眾善遮眾惡。莫善乎制也。人天乘者何謂也。漸之漸也。導世俗。莫盛乎至漸。聲聞乘者何謂也。權也漸也小道也。緣覺乘者何謂也。亦小道也。從其器而宜之。莫盛乎權。與其進而不與其退。莫盛乎漸。菩薩乘者何謂也。實也頓也大道也。即人心而授大道。莫盛乎菩薩乘也。其乘與妙覺通。其殆庶幾者也。四輪者何謂也。曰風也。曰水也。曰金也。曰地也。四輪也者天地之所以成形也。觀乎四輪則天地之終始可知也。三界者何謂也。曰欲也。曰色也。曰無色也。三界也者有情者之所依也。觀乎三界則六合之內外可詳而不疑也。六道者何謂也。曰地獄也。曰畜生也。曰餓鬼也。曰修羅也。曰人也。曰天也。六道也者善惡心之所感也。觀乎六道則可以慎其為心也四生者何謂也。曰胎也。曰卵也。曰濕也。曰化也。四生也者情之所成也。觀乎四生則可以知形命之所以然也。何家無教。何書無道。道近而不道遠。天

【現代漢語翻譯】現代漢語譯本：什麼是修多羅藏（Sūtra Piṭaka，經藏）？它是合乎道理的經典。經典，意味著恒常、貫穿和攝受。彰顯過去和未來聖人所說的都是如此，沒有比恒常更好的了。保持義理而不喪失，沒有比貫穿更好的了。總括眾生而教導他們，沒有比攝受更好的了。什麼是阿毗曇藏（Abhidhamma Piṭaka，論藏）？它是對法，是論述。論述，意味著判斷和辨析。發明聖人的宗旨和意趣，沒有比辨析更好的了。指出道路的深淺，沒有比判斷更好的了。什麼是毗尼藏（Vinaya Piṭaka，律藏）？它是戒律。律，意味著制度。開啟各種善行，遮止各種惡行，沒有比制度更好的了。什麼是人天乘？它是漸進中的漸進。引導世俗之人，沒有比極致的漸進更好的了。什麼是聲聞乘（Śrāvakayāna，小乘）？它是權宜之計，是漸進，是小道。什麼是緣覺乘（Pratyekabuddhayāna，獨覺乘）？也是小道。根據眾生的根器而適宜地教導，沒有比權宜之計更好的了。給予他們進步而不讓他們退步，沒有比漸進更好的了。什麼是菩薩乘（Bodhisattvayāna，大乘）？它是真實，是頓悟，是大道。針對人心而傳授大道，沒有比菩薩乘更好的了。這種乘與妙覺相通，大概就是接近覺悟的途徑吧。什麼是四輪？它們是風輪、水輪、金輪和地輪。四輪是天地形成形狀的原因。觀察四輪，就可以知道天地的終結和開始。什麼是三界？它們是欲界（Kāmadhātu）、色界（Rūpadhātu）和無色界（Arūpadhātu）。三界是有情眾生所依賴的地方。觀察三界，就可以詳細而不疑惑地瞭解六合之內外。什麼是六道？它們是地獄道（Naraka）、畜生道（Tiryak）、餓鬼道（Preta）、修羅道（Asura）、人道（Manushya）和天道（Deva）。六道是善惡之心所感應的結果。觀察六道，就可以謹慎地對待自己的心。什麼是四生？它們是胎生（Jarāyuja）、卵生（Aṇḍaja）、濕生（Saṃsvedaja）和化生（Upapāduka）。四生是有情生命的構成方式。觀察四生，就可以瞭解形體和生命的由來。哪一家沒有教誨？哪一本書沒有道理？道理就在身邊，而不是遙遠的地方。

【English Translation】 English version: What is the Sūtra Piṭaka (Collection of Discourses)? It is the scriptures that are reasonable. 'Sūtra' means constant, connecting, and encompassing. It manifests that what the past and future sages said is all the same. Nothing is better than constancy. Holding onto the meaning and principle without losing it, nothing is better than connecting. Encompassing all beings and teaching them, nothing is better than encompassing. What is the Abhidhamma Piṭaka (Collection of Higher Teachings)? It is the 'counter-dharma,' the treatises. 'Treatise' means judging and distinguishing. It elucidates the purpose and intent of the sages. Nothing is better than distinguishing. Pointing out the shallowness and depth of the path, nothing is better than judging. What is the Vinaya Piṭaka (Collection of Monastic Rules)? It is the precepts and rules. 'Rule' means system. It initiates all good deeds and prevents all evil deeds. Nothing is better than system. What is the Human-Deva Vehicle? It is gradualness within gradualness. Guiding worldly people, nothing is better than ultimate gradualness. What is the Śrāvakayāna (Vehicle of Hearers)? It is expediency, gradualness, and the small path. What is the Pratyekabuddhayāna (Vehicle of Solitary Buddhas)? It is also the small path. Teaching appropriately according to the capacity of beings, nothing is better than expediency. Giving them progress and not letting them regress, nothing is better than gradualness. What is the Bodhisattvayāna (Bodhisattva Vehicle)? It is reality, suddenness, and the great path. Imparting the great path according to the minds of people, nothing is better than the Bodhisattva Vehicle. This vehicle is connected to wondrous enlightenment; it is probably the path that approaches enlightenment. What are the Four Wheels? They are the Wind Wheel, Water Wheel, Gold Wheel, and Earth Wheel. The Four Wheels are the reason why heaven and earth take shape. Observing the Four Wheels, one can know the beginning and end of heaven and earth. What are the Three Realms? They are the Kāmadhātu (Desire Realm), Rūpadhātu (Form Realm), and Arūpadhātu (Formless Realm). The Three Realms are where sentient beings rely. Observing the Three Realms, one can understand the inside and outside of the six directions in detail without doubt. What are the Six Paths? They are the Naraka (Hell Realm), Tiryak (Animal Realm), Preta (Hungry Ghost Realm), Asura (Jealous God Realm), Manushya (Human Realm), and Deva (Heavenly Realm). The Six Paths are the result of the response of good and evil minds. Observing the Six Paths, one can be cautious about one's own mind. What are the Four Births? They are Jarāyuja (Womb-born), Aṇḍaja (Egg-born), Saṃsvedaja (Moisture-born), and Upapāduka (Spontaneous-born). The Four Births are the ways sentient life is formed. Observing the Four Births, one can know the reason for the existence of form and life. Which family has no teachings? Which book has no principles? The principle is near, not far away.

下何以知遠乎。教人而不教他類。物其有所遺乎。夫幽者遠者。固人耳目之所不及也。惚恍者飛潛者。固人力之不能䘏也。人之不能及。宜聖人能及之。人之不能䘏。宜聖人能恤之。聖人不能及天下。其終昧夫幽遠者耶。聖人不能䘏。含靈者將淪而無所拯乎。是故聖人之教遠近幽明無所不被無所不著。天下其廣大悉備者。孰有如吾聖人之教者也。

天之至高。地之至遠。鬼神之至幽。修吾聖人之法則天地應之。舉吾聖人之言則鬼神順之。天地與聖人同心。鬼神與聖人同靈。蓋以其類相感而然也。情不同則人睽。類不同則物反。非其道則孺子不從。今夫感天地振鬼神。得乎百姓夷狄。更古今而其心不離。則吾聖人之道其大通大至斷可見矣。

佛者何謂也。正乎一者也。人者何謂也。預乎一者也。佛與人一而已矣。萬物之謂者名也。至理之謂者實也。執名而昧實。天下其知至乎。道在乎人謂之因。道在乎佛謂之果。因也者言乎未至也。果也者言乎至也。至則正矣。正則無所居而不自得焉。佛乎豈必形其形跡其跡。形跡者乃存其教耳。教也者為其正之之資也。別萬物莫盛乎名。同萬物莫盛乎實。聖人以實教人。欲人之大同也。聖人以遺名勸人。防人之大異也。觀夫聖人之所以教。則名實之至斷可見矣。

【現代漢語翻譯】現代漢語譯本憑什麼知道聖人的教化能及於遠方呢？如果教人只教一部分而不教其他，那麼事物不是會有所遺漏嗎？那些隱秘的、遙遠的事物，本來就是人的耳目所不能及的；那些恍惚的、飛行的、潛藏的事物，本來就是人的力量所不能顧及的。人所不能及的，聖人應該能及；人所不能顧及的，聖人應該能顧及。如果聖人不能遍及天下，那麼他最終還是不瞭解那些隱秘遙遠的事物嗎？如果聖人不能顧及，那麼有靈性的生命將要沉淪而沒有誰來拯救了嗎？因此，聖人的教化，無論遠近、幽明，沒有不覆蓋、沒有不彰顯的。天下如此廣大，全部具備這些的，有誰能比得上我們聖人的教化呢？

天是最高的，地是最遠的，鬼神是最隱秘的。遵循我們聖人的法則，天地會迴應；採納我們聖人的言論，鬼神會順從。天地與聖人同心，鬼神與聖人同靈，這大概是因為同類事物相互感應的緣故。情感不同，人們就會疏遠；類別不同，事物就會相悖。不合乎正道，即使是小孩子也不會聽從。如今，能夠感應天地、震動鬼神、獲得百姓和邊遠民族的擁護，經歷古今而心志不改變的，那麼我們聖人的道，它的廣大通達，就可以斷定是至高無上的了。

所謂的佛（Buddha），是什麼意思呢？是端正於一的意思。所謂的人，是什麼意思呢？是參與於一的意思。佛與人，本來就是一。所謂的萬物，是名稱；所謂的至理，是實際。執著于名稱而迷惑于實際，天下人怎麼能達到至高的智慧呢？道存在於人，叫做因；道存在於佛，叫做果。所謂因，是說還沒有達到；所謂果，是說已經達到。達到就端正了。端正了，無論身處何地都能自在。佛，難道一定要拘泥於外在的形象，拘泥於表面的行為嗎？外在的形象和表面的行為，只是爲了儲存他的教義罷了。教義，是爲了端正行為的憑藉。區分萬物，沒有比名稱更盛大的；統一萬物，沒有比實際更盛大的。聖人以實際來教導人，是想使人達到最大的統一；聖人以捨棄名稱來勸導人，是防止人產生巨大的差異。觀察聖人用來教導人的方法，那麼名稱和實際的至高道理就可以斷定了。

【English Translation】 English version How can we know that the sage's teachings reach far? If teaching people only teaches a part and not other things, wouldn't things be left out? Those hidden and distant things are originally beyond the reach of human ears and eyes; those elusive, flying, and hidden things are originally beyond the reach of human power. What people cannot reach, the sage should be able to reach; what people cannot care for, the sage should be able to care for. If the sage cannot reach all under heaven, then will he ultimately not understand those hidden and distant things? If the sage cannot care, then will sentient beings be lost without anyone to save them? Therefore, the sage's teachings, whether near or far, hidden or manifest, are all-encompassing and all-revealing. The world is so vast, who can compare to our sage's teachings in fully encompassing all of these?

Heaven is the highest, earth is the farthest, and ghosts and spirits are the most hidden. If we follow the sage's laws, heaven and earth will respond; if we adopt the sage's words, ghosts and spirits will obey. Heaven and earth share the same heart as the sage, and ghosts and spirits share the same spirit as the sage, probably because things of the same kind resonate with each other. If emotions are different, people will become estranged; if categories are different, things will be contrary. If it is not the right way, even a child will not follow. Now, to be able to resonate with heaven and earth, shake ghosts and spirits, and gain the support of the people and remote tribes, and whose heart does not change through ancient and modern times, then the sage's way, its vastness and accessibility, can be determined to be supreme.

What is meant by 'Buddha' (佛者)? It means being upright in oneness. What is meant by 'person'? It means participating in oneness. Buddha and person are originally one. What is called the myriad things are names; what is called the ultimate truth is reality. If one clings to names and is confused about reality, how can people under heaven reach the highest wisdom? The Dao (道) existing in a person is called 'cause' (因); the Dao existing in the Buddha is called 'effect' (果). The so-called 'cause' means not yet reached; the so-called 'effect' means already reached. Reaching means being upright. Being upright means being at ease wherever one is. Buddha, must one necessarily adhere to external forms and superficial behaviors? External forms and superficial behaviors are only for preserving his teachings. Teachings are the means to rectify behavior. In distinguishing the myriad things, nothing is greater than names; in unifying the myriad things, nothing is greater than reality. The sage teaches people with reality, wanting people to achieve the greatest unity; the sage advises people to abandon names, preventing people from creating great differences. Observing the methods the sage uses to teach, then the supreme principle of names and reality can be determined.

何人無心。何人無妙。何教無道。何道無中。概言乎中則天下不趨其至道。混言其妙則天下不求其至心。不盡乎至心至道。則偽者狂者矜者慢者。由此而不修也。生者死者因循變化。由此而不警也。妙有妙有大妙。中有事中有理中。夫事中也者萬事之制中者也。理中也者性理之至正者也。夫妙也者妙之者也。大妙也者妙之又妙者也。妙者百家者皆言。而未始及其大妙也。大妙者唯吾聖人推之。極乎眾妙者也。夫事中者百家者皆然。吾亦然矣。理中者百家者雖預中而未始至中。唯吾聖人正其中以驗其無不中也。曰心。曰道。名焉耳。曰中。曰妙。語焉耳。名與言雖異而至靈一也。一即萬萬即一。一復一萬復萬。轉之展之交相融攝而浩然不窮。大妙重玄其如此也矣夫。故其擲大千于方外。納須彌于芥子。而至人不疑。曰妙而已矣。曰中而已矣。又何以加焉。曰海固深矣。而九淵深於海。夷溪之子豈諒。於戲。

教不可泥。道不可罔。泥教淫跡。罔道棄本。泥也者。過也。罔也者。不及也。過與不及。其為患一也。聖人所以為理必誠。為事必權。而事與理皆以大中得也。夫事有宜。理有至。從其宜而宜之。所以為聖人之教也。即其至而至之。所以為聖人之道也。梁齊二帝(梁武齊文宣也)反其宜而事教。不亦泥乎。魏

【現代漢語翻譯】現代漢語譯本：誰沒有心？誰沒有妙？什麼教沒有道？什麼道沒有中？總而言之，如果只說『中』，那麼天下人就不會追求那最高的道。籠統地說『妙』，那麼天下人就不會尋求那最純粹的心。如果不能完全領會那最純粹的心和最高的道，那麼虛偽的人、瘋狂的人、自負的人、傲慢的人，就會因此而不修身。活著的人、死去的人，因循守舊，隨波逐流，就會因此而不警醒。妙啊，妙啊，真是太妙了！『中』有事中、有理中。所謂『事中』，是萬事萬物的準則；所謂『理中』，是性理的至正之處。所謂『妙』，是能領悟玄妙的那個『妙』；所謂『大妙』，是玄妙中的玄妙。『妙』，各家各派都在談論，但從未觸及到那『大妙』的境界。『大妙』，只有我們聖人才能推崇，達到眾妙之極。所謂『事中』，各家各派都能做到，我們也一樣能做到。所謂『理中』，各家各派雖然也參與其中，但從未達到真正的『中』。只有我們聖人才能正其『中』，以驗證其無所不『中』。說『心』，說『道』，只是給它們命名罷了。說『中』，說『妙』，只是用語言來描述罷了。名稱和言語雖然不同，但其至高的靈性卻是一致的。一即是萬，萬即是一。一再復一，萬再復萬。循環往復，交相融合，浩瀚無盡。『大妙重玄』大概就是這樣吧！所以，即使將大千世界拋擲于方外，將須彌山納入芥子之中，得道之人也不會懷疑，只會說『妙啊』，『中啊』，還能再說什麼呢？有人說，大海固然深，但九淵比大海更深，淺薄的人哪裡能理解呢？唉！教義不可執迷，道義不可欺罔。執迷於教義，就會陷入邪路；欺罔道義，就會拋棄根本。所謂『執迷』，就是過分；所謂『欺罔』，就是不足。過分和不足，其危害都是一樣的。聖人之所以能處理事情必然真誠，處理事務必然權衡，而事情和道理都能從『大中』中得到。事情有適宜的時候，道理有至高的境界。遵循其適宜的時候而使之適宜，這就是聖人的教義。達到其至高的境界而使之達到，這就是聖人的道義。梁齊二帝（梁武帝和齊文宣帝）違背其適宜的時候而處理教務，不也是執迷嗎？魏...

【English Translation】 English version: Who is without mind? Who is without mystery (妙 - miao)? What teaching is without the Way (道 - dao)? What Way is without the Center (中 - zhong)? Speaking generally of the Center, then the world will not strive for its ultimate Way. Speaking vaguely of the Mystery, then the world will not seek its ultimate Mind. If one does not fully realize the ultimate Mind and the ultimate Way, then the false, the mad, the conceited, and the arrogant will not cultivate themselves thereby. The living and the dead, following the cycle of change, will not be awakened thereby. Mystery, oh, Mystery, great Mystery! Center has the Center in Affairs (事中 - shizhong), and the Center in Principle (理中 - lizhong). The Center in Affairs is the standard for all matters. The Center in Principle is the ultimate correctness of the nature of principle. The Mystery is that which is mysterious. The Great Mystery is the Mystery of Mysteries. The Mystery is spoken of by all schools, but they have never reached its Great Mystery. The Great Mystery is only promoted by our sages, reaching the ultimate of all Mysteries. The Center in Affairs is practiced by all schools, and so do we. The Center in Principle, though all schools participate in it, they have never reached the true Center. Only our sages can correct their Center to verify that it is without non-Center. Mind and Way are merely names. Center and Mystery are merely words. Though names and words are different, their ultimate spirit is one. One is all, and all is one. One returns to one, and all returns to all. Revolving and unfolding, intermingling and embracing, vast and inexhaustible. The Great Mystery, profound and subtle, is like this! Therefore, casting the great thousand worlds beyond the square, and containing Mount Sumeru (須彌 - Xumi, a sacred mountain in Buddhist cosmology) within a mustard seed, the enlightened do not doubt. They simply say, 'It is Mystery!' 'It is Center!' What more can be added? One might say the sea is deep, but the Nine Abyss (九淵 - Jiuyuan, a mythical deep abyss) is deeper than the sea. How could the child of a small stream understand this? Alas! Teachings should not be clung to rigidly, and the Way should not be deceived. Clinging to teachings leads to deviant paths, and deceiving the Way abandons the root. Clinging is excess, and deceiving is deficiency. Excess and deficiency are equally harmful. The reason why sages manage affairs must be sincere, and their handling of matters must be balanced. Both affairs and principles are obtained through the Great Center. Affairs have their suitability, and principles have their ultimate state. Following their suitability and making them suitable is the teaching of the sages. Reaching their ultimate state and making them reach it is the Way of the sages. Emperor Liang Wu (梁武 - Liang Wu, Emperor Wu of Liang Dynasty) and Emperor Qi Wenxuan (齊文宣 - Qi Wenxuan, Emperor Wenxuan of Northern Qi Dynasty) acted against their suitability in handling religious affairs. Were they not clinging rigidly? Wei...

週二君(魏武周武)泯其至而預道。不亦罔乎。夫聖人之教。善而已矣。夫聖人之道。正而已矣。其人正人之。其事善事之。不必僧不必儒。不必彼不必此。彼此者情也。僧儒者跡也。聖人垂跡。所以存本也。聖人行情。所以順性也。存本而不滯跡。可以語夫權也。順性而不溺情。可以語夫實也。昔者。石虎。以柄國殺罰。自疑其事佛無祐。而佛圖澄。乃謂石虎曰。王者當心體大順動合三寶。如其兇愚不為教化所遷。安得不誅。但刑其可刑。罰其可罰者。脫刑罰不中也。雖輕財奉佛。何以益乎。宋文帝。謂求那跋摩曰。孤愧。身狥國事。雖欲齋戒。不殺安得如法也。跋摩曰。帝王與匹夫所修當異。帝王者。但正其出言發令。使乎人神悅和。人神悅和則風雨順。風雨順則萬物遂其所生也。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。為之修乎。帝撫幾稱之曰。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。圖澄跋摩。古之至人也。可謂知權乎。

聖人以五戒之導世俗也。教人修人以種人。修之則在其身。種之則在其神。一為而兩得。故感人心而天下化之。與人順理之謂善。從善無跡之謂化。善之故人慕而自勸。化之故在人而不顯。故天下不可得以校其功。

【現代漢語翻譯】現代漢語譯本：週二君（魏武周武）泯滅自己的本真而參與到道中，這難道不是迷惑嗎？聖人的教誨，在於一個『善』字；聖人的道，在於一個『正』字。用正直的人來匡正他人，用善良的事來服務他人。不必拘泥於僧人或儒士，不必執著于彼或此。彼此的分別在於情感的執著，僧人和儒士只是外在的表象。聖人垂示表象，是爲了儲存根本；聖人施行行為，是爲了順應本性。儲存根本而不滯留于表象，就可以談論權變；順應本性而不沉溺於情感，就可以談論真實。過去，石虎憑藉權力掌握國家的生殺大權，他懷疑自己信佛沒有得到保佑。佛圖澄就對石虎說：『王者應當心懷大順，行動符合三寶（佛、法、僧）。如果他兇殘愚蠢，不接受教化，怎麼能不被誅殺呢？只要懲罰那些應該懲罰的，處罰那些應該處罰的。即使刑罰不中，即使輕財奉佛，又有什麼益處呢？』宋文帝對求那跋摩說：『我慚愧，身不由己地爲了國家事務奔波，即使想要齋戒，不殺生又怎麼能如法呢？』跋摩說：『帝王和普通百姓所修行的應當不同。帝王只要端正自己的言語和命令，使人神喜悅和睦。人神喜悅和睦，那麼風調雨順；風調雨順，那麼萬物就能順遂地生長。用這個來持齋，齋戒也就到了極致；用這個來不殺生，德行也就很大了。何必停止半天的飲食，保全一隻禽鳥的性命，來作為修行呢？』宋文帝拍著桌子稱讚說：『世俗之人迷惑于遠離真理，僧人拘泥於眼前的教條。像您說的話，真可謂是天下的通達之道，可以用來討論天人之間的關係了。』佛圖澄和求那跋摩，是古代的至人啊，真可謂是懂得權變的人啊！聖人用五戒來引導世俗之人。教人修行自身，以此來培植人的本性。修行，就在於自身；培植，就在於精神。做一件事而得到兩方面的益處，所以能感動人心而使天下歸化。順應人情事理叫做『善』，行善而不留痕跡叫做『化』。因為『善』，所以人們仰慕而自覺勸勉；因為『化』，所以作用於人而不顯露。因此，天下無法用功利來衡量它的效果。

【English Translation】 English version: Zhou Erjun (Wei Wu Zhou Wu) obliterates his true self and participates in the Dao. Isn't this delusion? The teachings of the sage lie in the single word 'goodness'; the Dao of the sage lies in the single word 'righteousness'. Use righteous people to correct others, and use good deeds to serve others. There is no need to be attached to monks or Confucians, no need to be attached to this or that. The distinction between this and that lies in emotional attachment; monks and Confucians are merely external appearances. Sages reveal appearances in order to preserve the fundamental; sages perform actions in order to accord with nature. Preserving the fundamental without dwelling on appearances allows one to speak of expediency; according with nature without indulging in emotions allows one to speak of reality. In the past, Shi Hu wielded power to control the state's life and death, and he doubted that his belief in Buddhism had not brought him blessings. Fotucheng then said to Shi Hu, 'A ruler should have a mind of great harmony, and his actions should accord with the Three Jewels (Buddha, Dharma, Sangha). If he is cruel and foolish, and does not accept teachings, how can he not be punished? Just punish those who should be punished, and penalize those who should be penalized. Even if the punishment is not accurate, even if one offers wealth to Buddhism, what benefit is there?' Emperor Wen of Song said to Gunabhadra, 'I am ashamed that I am involuntarily preoccupied with state affairs, and even if I want to observe a vegetarian diet, how can I do so righteously without killing?' Bhadra said, 'What emperors and ordinary people cultivate should be different. Emperors only need to rectify their words and commands, so that humans and spirits are pleased and harmonious. When humans and spirits are pleased and harmonious, then the wind and rain will be favorable; when the wind and rain are favorable, then all things can thrive in their growth. Using this to observe a vegetarian diet, the diet will be perfect; using this to not kill, the virtue will be great. Why stop half a day's meal and save the life of a bird as cultivation?' Emperor Wen patted the table and praised, 'Worldly people are deluded by being far from the truth, and monks are attached to immediate doctrines. What you say is truly the universal Dao of the world, and can be used to discuss the relationship between heaven and humans.' Fotucheng and Gunabhadra were the supreme people of ancient times, and can truly be said to be people who understand expediency! Sages use the Five Precepts to guide worldly people. They teach people to cultivate themselves in order to cultivate human nature. Cultivation lies in oneself; cultivation lies in the spirit. Doing one thing and gaining two benefits, so it can move people's hearts and transform the world. Accordance with human feelings and reason is called 'goodness', and doing good without leaving a trace is called 'transformation'. Because of 'goodness', people admire and consciously encourage themselves; because of 'transformation', it acts on people without revealing itself. Therefore, the world cannot be measured by its effects in terms of merit.

天下不可得以議其德。然天下鮮惡孰知非因是而損之。天下多善。孰知非因是而益之。有謂佛無所助夫王者之治天下者。此不睹乎理者也。

善不修則人道絕矣。性不明則神道滅矣。天地之往往者神也。萬物之靈族者人也。其神暗生。生者所以異也。其人失靈族者。所以衰也。聖人重人道。所以推善而益之也。聖人重神道。所以推性而嗣之也。人者。天者。聖人者。孰不自性而出也。聖人者。天者。人者。孰不自善而成也。所出者固其本也。所成者固其教也。眾成之大成者也。萬本之大本者也。聖人以性嗣。蓋與天下厚其大本也。聖人以善益。蓋與天下務其大成也。父母之本者次本也。父母之成者次成也。次本次成能形人而不能使其必人也。必人必神必先其大本大成也。而然後。及其次本次成是謂知本也。夫天下以父子夫婦為人道者。是見人道之緣而不見其因也。緣者近也。因者遠也。夫天下知以變化自然為乎神道者。是見其然而不見其所以然也。然者顯也。所以然者幽也。是故聖人推其所以然者。以盡神道之幽明也。推其遠而略其近者。以驗人道之因果也。聖人其與天下之終始乎。聖人不自續。其族舉人族而續之。其為族不為大族乎哉。聖人不自嗣。其嗣舉性本。而與天下嗣之其為嗣。不亦大嗣乎哉。

【現代漢語翻譯】現代漢語譯本天下的道德是無法用言語來完全衡量的。然而，天下少有邪惡，誰知道不是因為（聖人的教化）而減少的呢？天下多有善良，誰知道不是因為（聖人的教化）而增加的呢？有人說佛對君王治理天下沒有幫助，這是不瞭解道理的人啊。如果不修養善行，那麼人道就會斷絕。如果不能明白本性，那麼神道就會滅亡。天地間無處不在的是神，萬物中最有靈性的是人。神因為闇昧而產生，產生是（神與萬物）不同的地方。人如果喪失了靈性，就會衰敗。聖人重視人道，所以推行善行來增益它。聖人重視神道，所以推究本性來繼承它。人、天、聖人，誰不是從本性中產生的呢？聖人、天、人，誰不是從善行成就的呢？所產生的是根本，所成就的是教化。眾人成就的是最大的成就，萬物根本中的最大根本。聖人通過本性來繼承，這是與天下人共同培植那最大的根本。聖人通過善行來增益，這是與天下人共同致力於那最大的成就。父母的根本是次要的根本，父母的成就是次要的成就。次要的根本和次要的成就能夠塑造人的形體，卻不能使人一定成為真正的人。要使人成為真正的人，成為神，必須首先注重那最大的根本和最大的成就，然後才涉及那次要的根本和次要的成就，這才是懂得根本啊。天下人把父子、夫婦關係看作是人道，這是隻看到了人道的表象而沒有看到它的根本原因。表象是近的，根本原因是遠的。天下人知道變化自然是神道的體現，這是隻看到了現象而沒有看到它為什麼會這樣。現象是顯現的，為什麼會這樣是隱秘的。所以聖人推究事物為什麼會這樣，來窮盡神道的幽深和光明。推究那長遠的，而忽略那眼前的，來驗證人道的因果關係。聖人是與天下共始終的啊！聖人不自己延續家族，而是舉用天下的人才來延續家族，他所建立的家族難道不是最大的家族嗎？聖人不自己繼承，而是舉用本性這個根本，與天下人共同繼承，他所繼承的，難道不是最大的繼承嗎？

【English Translation】 English version The virtue of the world cannot be fully measured by words. However, the world has little evil; who knows if it is not reduced because of this (the teachings of the sages)? The world has much goodness; who knows if it is not increased because of this (the teachings of the sages)? Some say that Buddha has no help for the ruler to govern the world; this is because they do not understand the principles. If goodness is not cultivated, then the way of humanity will be cut off. If the nature is not understood, then the way of the gods will be destroyed. The gods are everywhere in heaven and earth, and humans are the most spiritual of all beings. The gods are born in obscurity, and birth is what distinguishes them (from all things). If humans lose their spirituality, they will decline. Sages value the way of humanity, so they promote goodness to increase it. Sages value the way of the gods, so they explore the nature to inherit it. Humans, heaven, and sages, who are not born from the nature? Sages, heaven, and humans, who are not accomplished through goodness? What is born is the root, and what is accomplished is the teaching. What the masses accomplish is the greatest accomplishment, and what is the root of all things is the greatest root. Sages inherit through nature, which is to cultivate the greatest root with all the world. Sages increase through goodness, which is to strive for the greatest accomplishment with all the world. The root of parents is the secondary root, and the accomplishment of parents is the secondary accomplishment. The secondary root and the secondary accomplishment can shape the human form, but they cannot make a person truly human. To make a person truly human, to become a god, one must first focus on the greatest root and the greatest accomplishment, and then deal with the secondary root and the secondary accomplishment. This is called understanding the root. Those who see the relationship between father and son, husband and wife as the way of humanity only see the appearance of the way of humanity and not its root cause. The appearance is near, and the root cause is far. Those who know that change and nature are the manifestation of the way of the gods only see the phenomenon and not why it is so. The phenomenon is obvious, and why it is so is hidden. Therefore, sages explore why things are so, to exhaust the obscurity and clarity of the way of the gods. They explore the distant and neglect the near, to verify the cause and effect of the way of humanity. Sages are with the world from beginning to end! Sages do not continue their own families, but use the talents of the world to continue their families. Is the family they establish not the greatest family? Sages do not inherit themselves, but use the root of nature to inherit with all the world. Is what they inherit not the greatest inheritance?

教謂佈施何謂也。佈施吾原教雖論而未盡。此盡之也。佈施也者聖人之慾人為福也。夫福豈有象邪。在其為心之善不善耳。貪婪慳吝者心之不善者也。濟人惠物者心之善者也。善心感之則為福。不善心感之則為極。福極之理存乎儒氏之皇極矣。皇極者蓋論而不議者也。夫佈施之云爲者聖人慾人發其感福之心也。其發之者有優劣。則應之者有厚薄。以佛事而發其施心者優也。以世事而發其施心者劣也。聖人慾人之福必厚。故先優而後劣。劣者謂之卑。優者謂之勝。儒曰。福者備也。備者百順之名也。無所不順之謂備。此道其緣而不道其因。非因則天下不知其所以為福也。所種之地薄則所成之物不茂。所種之地嘉則所成之物必碩也矣。是故聖人示人之勝劣。豈有所茍乎。如以財而施人者。其福可量也。以法而施人者。其福不可量也。可量者並世而言之也。不可量者以出世而言之也。

教必尊僧何謂也。僧也者以佛為姓。以如來為家。以法為身。以慧為命。以禪悅為食。故不恃俗氏。不營世家。不修形骸。不貪生不懼死。不溽乎五味。其防身有戒。攝心有定。辨明有慧。語其戒也。潔清三惑而畢身不污。語其定也。恬思慮正神明而終日不亂。語其慧也。崇德辨惑而必然。以此修之之謂因。以此成之之謂果。其於物也

【現代漢語翻譯】現代漢語譯本：問：什麼是佈施的教義？答：佈施的教義，我（佛）雖然講過，但還沒有完全講透。現在我來完整地闡述它。佈施，是聖人希望人們能夠獲得福報的行為。福報難道有具體的形象嗎？不在於外在，而在於內心的善與不善。貪婪、吝嗇，是內心不善的表現；救濟他人、恩惠萬物，是內心善良的表現。以善良的心去感應，就能獲得福報；以不善良的心去感應，就會招致災禍。福報和災禍的道理，存在於儒家的『皇極』之中。『皇極』，是隻論述而不議論的。聖人之所以提倡佈施，是希望人們能夠發起感應福報的善心。發起善心有優劣之分，那麼所感應到的福報也就有厚薄之別。以佛事來發起佈施之心，是上等的；以世俗之事來發起佈施之心，是下等的。聖人希望人們獲得的福報必定是深厚的，所以先提倡上等的佈施，而後才是下等的佈施。下等的佈施可以稱之為『卑』，上等的佈施可以稱之為『勝』。《儒經》說：『福，是完備的意思。』完備，是百事順利的代名詞，沒有什麼不順利的，就叫做完備。儒家只講緣起，而不講根本原因，如果不知道根本原因，那麼天下人就不知道福報的由來。所種植的土地貧瘠，那麼所長成的作物就不會茂盛；所種植的土地肥沃，那麼所長成的作物必定豐碩。因此，聖人向人們揭示上等和下等的佈施，難道是隨便說說嗎？比如用財物來佈施給別人，那麼他所獲得的福報是可以衡量的；用佛法來佈施給別人，那麼他所獲得的福報是不可衡量的。可以衡量的福報，是從現世的角度來說的；不可衡量的福報，是從出世的角度來說的。

問：教義為什麼一定要尊敬僧人呢？答：僧人，是以佛為姓，以如來為家，以佛法為身，以智慧為生命，以禪悅為食物。所以不依賴世俗的家族，不經營世俗的家業，不修飾外在的形體，不貪生也不懼怕死亡，不沉溺於五種滋味。他們防身有戒律，攝心有禪定，辨別是非有智慧。說到戒律，就是清凈身、口、意三惑，終身不被污染；說到禪定，就是清凈思慮，端正精神，整天都不會散亂；說到智慧，就是崇尚道德，辨別迷惑，這是必然的。用戒定慧來修行，就叫做『因』；用戒定慧來成就，就叫做『果』。他們對於外物……

【English Translation】 English version: Question: What is the teaching regarding giving (佈施, bùshī, Dāna)? Answer: The teaching of giving, although I (Buddha) have spoken about it, I have not fully explained it. Now I will fully elaborate on it. Giving is the act by which sages wish people to obtain blessings (福, fú). Does blessing have a concrete form? It is not in the external, but in the goodness or non-goodness of the heart. Greed and stinginess are expressions of a non-good heart; helping others and benefiting things are expressions of a good heart. To respond with a good heart is to obtain blessings; to respond with a non-good heart is to invite calamity. The principle of blessing and calamity exists in the 'Supreme Standard' (皇極, huángjí) of Confucianism. 'Supreme Standard' is something that is only discussed and not debated. The reason why sages advocate giving is that they hope people can initiate the good heart that responds to blessings. There are superior and inferior aspects to initiating a good heart, so the blessings received will also be thick or thin. To initiate the heart of giving through Buddhist affairs is superior; to initiate the heart of giving through worldly affairs is inferior. Sages wish people to obtain blessings that are certainly profound, so they first advocate superior giving, and then inferior giving. Inferior giving can be called 'base' (卑, bēi), superior giving can be called 'victorious' (勝, shèng). The Confucian classics say: 'Blessing is the meaning of completeness.' Completeness is a synonym for everything going smoothly; there is nothing that does not go smoothly, which is called completeness. Confucianism only speaks of conditions (緣, yuán) but not the fundamental cause (因, yīn). If the fundamental cause is not known, then the people of the world will not know the origin of blessings. If the land where something is planted is barren, then the crop that grows will not be lush; if the land where something is planted is fertile, then the crop that grows will certainly be abundant. Therefore, the sages reveal superior and inferior giving to people; is it something they say casually? For example, if one uses wealth to give to others, then the blessing they obtain can be measured; if one uses the Dharma (法, fǎ) to give to others, then the blessing they obtain cannot be measured. Measurable blessings are spoken of from the perspective of the present world; immeasurable blessings are spoken of from the perspective of transcending the world.

Question: Why must the teachings respect monks (僧, sēng)? Answer: Monks take the Buddha as their surname, the Tathagata (如來, Rúlái, Thus Come One) as their family, the Dharma as their body, wisdom as their life, and the joy of meditation (禪悅, chányuè) as their food. Therefore, they do not rely on secular families, do not manage secular affairs, do not adorn their external form, do not crave life nor fear death, and do not indulge in the five flavors. They have precepts (戒, jiè) to protect themselves, concentration (定, dìng) to gather their minds, and wisdom (慧, huì) to discern clearly. Speaking of precepts, it is to purify the three poisons (三惑, sānhuò) of body, speech, and mind, and to not be defiled throughout their lives. Speaking of concentration, it is to purify thoughts, rectify the spirit, and not be disturbed all day long. Speaking of wisdom, it is to uphold virtue and discern delusion, which is inevitable. To cultivate with precepts, concentration, and wisdom is called 'cause' (因, yīn); to achieve with precepts, concentration, and wisdom is called 'effect' (果, guǒ). As for things...

。有慈有悲有大誓有大惠。慈也者常欲安萬物。悲也者常欲拯眾苦。誓也者誓與天下見真諦。惠也者惠群生以正法。神而通之。天地不能掩。密而行之。鬼神不能測。其演法也。辯說不滯。其護法也。奮不顧身。能忍人之不可忍。能行人之不能行。其正命也。丐食而食而不為恥。其寡慾也。糞衣綴缽而不為貧。其無爭也。可辱而不可輕。其無怨也。可同而不可損。以實相待物。以至慈修已。故其于天下也。能必和能普敬。其語無妄。故其為信也至。其法無我。故其為讓也誠。有威可敬(敬或作警)有儀可則。天人望而儼然。能福於世能導于俗。其忘形也。委禽獸而不吝。其讀誦也。冒寒暑而不廢。以法而出也。遊人間遍聚落。視名若谷響。視利若游塵。視物色若陽艷。煦嫗貧病瓦合輿㒗而不為卑。以道而處也。雖深山窮谷。草其衣木其食。晏然自得。不可以利誘。不可以勢屈。謝天子諸侯而不為高。其獨立也。以道自勝。雖形影相弔而不為孤。其群居也。以法為屬會四海之人而不為混其可學也。雖三藏十二部百家異道之書。無不知也。他方殊俗之言。無不通也。祖述其法則有文有章也。行其中道則不空不有也。其絕學也。離念清凈純真一如。不復有所分別也。僧乎其為人至。其為心溥。其為德備。其為道大。其為賢非

世之所謂賢也。其為聖非世之所謂聖也。出世殊勝之賢聖也。僧也如此可不尊乎。

以世法籍僧何謂也。籍僧者非古也。其暴周之意耳。僧也者遠塵離俗其本處乎四民之外。籍僧乃民畜僧也。吾聖人之世。國有僧以僧法治國。有俗以俗法治。各以其法而治之也。未始聞以世法而檢僧也。豈非聖人既隱其道大衰其徒污雜太甚輔法不勝其人而然乎。羽嘉生應龍。應龍生鳳皇。鳳皇生眾鳥。物久乃變。其勢之自然也。既變則不可不制也。制乎在於區之別之邪正曲直。不可概視也。石有玉草有蘭。人乎豈謂無其聖賢邪。旌一善則天下勸善。禮一賢則天下慕賢。近古之高僧者見天子不名。豫制書則曰師曰公。鐘山僧遠。鑾輿及門而床坐不迎。虎溪慧遠。天子臨潯陽而詔不出山。當世待其人尊其德。是故其聖人之道振。其徒尚德。儒曰貴德何為也。為其近於道也。儒豈不然哉。後世之慕其高僧者。交卿大夫尚不待預下士之禮。其出其處不若庸人之自得也。況如僧遠之見天子乎。況如慧遠之自若乎。望吾道之興吾人之修。其可得乎。存其教而不須其人存諸何以益乎。惟此未嘗不涕下。

教謂住持者何謂也。住持也者謂藉人持其法使之永住而不泯也。夫戒定慧者持法之具也。僧園物務者持法之資也。法也者大聖之道也。資

【現代漢語翻譯】現代漢語譯本：世俗所說的『賢』，和聖人不同於世俗所說的『聖』。超越世俗的殊勝賢聖是僧人，僧人難道不值得尊敬嗎？用世俗的法律來約束僧人是怎麼回事呢？用世俗法律約束僧人不是古已有之的做法，這大概是想傚法周朝控制百姓的做法吧。僧人是遠離塵世和世俗之人，他們原本就應該在四民（士、農、工、商）之外。用世俗法律約束僧人，就是把僧人當作百姓來畜養。在我們聖人的時代，國家有僧人，用僧人的戒律來治理僧人；有俗人，用世俗的法律來治理俗人。各自用各自的法律來治理。沒聽說過用世俗的法律來約束僧人的。難道不是因為聖人已經隱退，聖人之道大大衰落，門徒污濁混雜太嚴重，輔佐佛法的人不能勝任，才這樣做的嗎？羽嘉生應龍，應龍生鳳凰，鳳凰生眾鳥。事物經歷長久就會發生變化，這是自然規律。既然發生了變化，就不能不加以約束。約束的關鍵在於區分邪正曲直，不能一概而論。石頭裡有玉，草里有蘭，人難道就沒有聖賢嗎？表彰一個善行，天下人就會努力行善；禮遇一個賢人，天下人就會仰慕賢人。近代的得道高僧，覲見天子不稱名。預先寫好的詔書稱他們為『師』或『公』。鐘山的僧人慧遠，皇帝的車駕到了門前，他仍然坐在床上不迎接。虎溪的慧遠，皇帝到潯陽，下詔書也請不出山。當時的人們尊重他們，敬重他們的德行。因此聖人的道義得以振興，他們的門徒崇尚德行。儒家說重視德行是爲了什麼呢？因為德行接近於道。儒家難道不是這樣嗎？後世仰慕高僧的人，和卿大夫交往尚且不等待以對待下士的禮節。他們所處的地位還不如普通人那樣自在。更何況像僧遠那樣覲見天子呢？更何況像慧遠那樣悠然自得呢？希望我們的道義能夠興盛，我們能夠好好修行，這可能實現嗎？儲存佛法卻不重視修行的人，儲存佛法又有什麼用呢？想到這些，我常常忍不住流淚。『教』所說的『住持』是什麼意思呢？『住持』是指藉助人來保持佛法，使佛法永遠流傳而不泯滅。戒、定、慧是保持佛法的工具。僧園的物資事務是保持佛法的資糧。佛法是偉大聖人的道義，資

【English Translation】 English version: What the world calls 'virtuous' is different from what the world calls 'holy'. The transcendent and superior virtue and holiness belong to monks. Shouldn't monks be respected? What is the meaning of using secular laws to govern monks? Using secular laws to govern monks is not an ancient practice. It is probably an attempt to emulate the Zhou dynasty's control over the people. Monks are people who are far from the world and secular affairs. They should originally be outside the four classes of people (scholars, farmers, artisans, and merchants). Using secular laws to govern monks is to treat monks as common people to be raised. In the era of our sages, the country had monks, and the monks were governed by the precepts of monks; there were laypeople, and the laypeople were governed by secular laws. Each was governed by its own laws. It has never been heard of using secular laws to restrain monks. Isn't it because the sages have retired, the way of the sages has greatly declined, the disciples are too polluted and mixed, and those who assist the Dharma are not competent, that this is done? Yu Jia gave birth to Ying Long, Ying Long gave birth to the Phoenix, and the Phoenix gave birth to all birds. Things change after a long time, which is a natural law. Since changes have occurred, they must be restrained. The key to restraint lies in distinguishing between right and wrong, crooked and straight, and not treating everything in the same way. There is jade in stone, and there is orchid in grass. How can it be said that there are no sages and virtuous people? Commending one good deed will encourage the world to do good; honoring one virtuous person will inspire the world to admire virtue. In modern times, enlightened monks do not call themselves by name when they meet the emperor. The pre-written edicts call them 'Teacher' or 'Duke'. The monk Huiyuan of Zhongshan did not greet the emperor when his carriage arrived at the door. The emperor went to Xunyang, but the edict could not invite Huisi Yuan of Tiger Creek out of the mountain. People at that time respected them and revered their virtues. Therefore, the doctrine of the sages was revitalized, and their disciples admired virtue. Why do Confucianists say that they value virtue? Because virtue is close to the Dao. Isn't Confucianism like this? Later generations who admired eminent monks did not even wait for the etiquette of treating lower scholars when interacting with high officials. Their position is not as comfortable as that of ordinary people. How much more so is it to meet the emperor like Sengyuan? How much more so is it to be as carefree as Huiyuan? Hoping that our doctrine can prosper and that we can cultivate well, is this possible? Preserving the Dharma but not valuing those who practice it, what is the use of preserving the Dharma? I can't help but shed tears when I think of these things. What does 'Abiding' in 'Teaching' mean? 'Abiding' means using people to maintain the Dharma, so that the Dharma will last forever and not be destroyed. Precepts, Samadhi, and Wisdom are the tools for maintaining the Dharma. The material affairs of the Sangha garden are the resources for maintaining the Dharma. The Dharma is the doctrine of the great sages, and the resources

與具待其人而後舉。善其具而不善其資不可也。善其資而不善其具不可也。皆善則可以持而住之也。昔靈山住持以大迦葉統之。竹林住持以身子尸之。故聖人之教盛聖人之法長存。聖人既隱。其世數相失茫然久乎。吾人儌倖乃以住持名之勢之利之。天下相習沓焉紛然。幾乎成風成俗也。聖人不復出。其孰為之正。外衛者不視不擇。欲吾聖人之風不衰。望聖人之法益昌。不可得也。悲夫。吾何望也。

僧置正而秩比侍中。何謂也。置正非古也。其姚秦之所始也。置正可也。置秩不可也。僧也者委榮利以勝德高世者也。豈預寵祿乎。與僧比秩。不亦造端引後世之競勢乎。道䂮不明。不知窒其漸。道䂮之過也。夫僧也者出於戒定慧者也。夫正也者出於誠明者也僧非誠明。孰能誠戒誠定誠慧也。不誠乎戒定慧則吾不知其所以為正也。宋齊梁陳四代亦㳂秦而置正。二魏高齊後周革秦之制而置統。隋承乎周亦置之統。唐革隋則罷統而置錄。國朝㳂唐之制。二京則置錄。列郡則置正。夫古今㳂革雖異。而所尸一也。天下難於得人。而古今皆然。果得其正則吾人庶幾無邪也。慎之乎慎之乎。難其人乎。

有形出無形。無形出有形。故至神之道不可以有尋。不可以無測。不可以動失。不可以靜得。聖人之道空乎。則生生奚來

。聖人之道不空乎。則生孰不泯。善體乎空不空。于聖人之道其庶幾乎。夫驗空莫若審有形。審有形莫若知無形。知無形則可以窺神明。窺神明始可以語道也。道也者神之蘊也。識之所自出也。識也者大患之源也。謂聖人之道空。此乃溺乎混茫之空也。病益病矣。天下其孰能治之乎哉。

天下不信性為聖人之因。天下不信性為聖人之果。天下惑性而不知修性。天下言性而不知見性。不信性與聖人同因。自昧也。不信性與聖人同果自棄也。不修性而性溺惑也。不見性而其言性非審也(或無上二而字)是故指修莫若乎因。克成莫若乎果。全性莫若乎修。審性莫若乎證。因也者修性之表也。果也者成性之效也。修也者治性之具也。證也者見性之驗也。天下其心方散之亂之惰之慢之。謂不必因而罔其表者。則天下何以勸其修性而趨其成乎。天下之心方疑之惑之而不定也。謂不必果而罔其效者。則天下何以示其成性而顯其果有所至乎。謂不必修而罔其具者。則天下其效能不蔽而果明且凈乎。天下之有見無見斷見常見。其說方紛然相糅而不辨。謂不必證而罔其驗者。則天下可以別其見性之正乎邪乎至哉不至哉。百家者皆言性。而不事乎因焉果焉修焉證焉。其于性也果效白乎。諸子務性而不求乎因也果也修也證也。其于性果能

【現代漢語翻譯】現代漢語譯本：聖人的道是空虛的嗎？如果這樣，那麼眾生的生死輪迴何時才能止息？如果能夠善於體會那既是空又是非空的道理，那麼對於聖人的道，或許就接近了吧。要驗證空性，沒有比審視有形之物更好的方法；要審視有形之物，沒有比了解無形之物更好的方法。瞭解了無形之物，就可以窺見神明的境界；窺見神明的境界，才可以談論道。道，是神明的蘊藏，是知識的源泉。而知識，又是產生巨大煩惱的根源。如果說聖人的道是空虛的，這乃是沉溺於一片混沌的空無之中，這是以病為病，天下又有誰能夠治理這種狀況呢？天下人不相信自性是成為聖人的原因，天下人不相信自性是成為聖人的結果。天下人迷惑于自性，卻不知道如何修養自性；天下人談論自性，卻不知道如何見到自性。不相信自性與聖人有共同的原因，這是自己矇蔽自己；不相信自性與聖人有共同的結果，這是自己拋棄自己。不修養自性，那麼自性就會沉溺於迷惑之中；不能見到自性，那麼他們所說的自性就不是真切的瞭解。因此，要指明修養的方向，沒有比遵循『因』更好的方法；要成就圓滿，沒有比注重『果』更好的方法；要保全自性，沒有比修養更好的方法；要審察自性，沒有比實證更好的方法。『因』是修養自性的外在表現，『果』是成就自性的效果，『修』是治理自性的工具，『證』是檢驗自性的驗證。現在天下人的心，正處於散亂、紛擾、懈怠、輕慢的狀態，如果說不必遵循『因』，而忽視了外在的表現，那麼天下人又怎麼會努力修養自性，並趨向于成就呢？天下人的心，正處於懷疑、迷惑、不定的狀態，如果說不必注重『果』，而忽視了所產生的效果，那麼天下人又怎麼會展示成就自性，並顯現其最終的歸宿呢？如果說不必修養，而忽視了修養的工具，那麼天下人的自效能不被遮蔽，而達到光明清凈的境界嗎？天下人對於『有見』、『無見』、『斷見』、『常見』等各種見解，正處於紛雜交錯而無法分辨的狀態，如果說不必實證，而忽視了實證的驗證，那麼天下人又怎麼能夠分辨他們所見的自性是正還是邪，是達到真理還是沒有達到真理呢？各家學說都在談論自性，卻不致力于『因』、『果』、『修』、『證』，那麼他們對於自性的理解，究竟有什麼效果呢？諸子百家致力於研究自性，卻不尋求『因』、『果』、『修』、『證』，那麼他們對於自性的理解，真的能夠...

【English Translation】 English version: Is the path of the sage empty? If so, when will the cycle of birth and death of sentient beings cease? If one can skillfully understand the principle of both emptiness and non-emptiness, then perhaps one is close to the path of the sage. To verify emptiness, there is no better way than to examine tangible forms; to examine tangible forms, there is no better way than to understand intangible forms. Understanding intangible forms allows one to glimpse the realm of the divine; glimpsing the realm of the divine allows one to speak of the Dao (the Way). The Dao is the repository of the divine, the source of knowledge. And knowledge is the root of great suffering. If one says that the path of the sage is empty, this is to be immersed in a chaotic void, treating illness with illness. Who in the world can cure this condition? The world does not believe that inherent nature is the cause of becoming a sage, the world does not believe that inherent nature is the result of becoming a sage. The world is deluded about inherent nature and does not know how to cultivate it; the world speaks of inherent nature but does not know how to see it. Not believing that inherent nature shares a common cause with the sage is self-deception; not believing that inherent nature shares a common result with the sage is self-abandonment. Not cultivating inherent nature leads to its immersion in delusion; not seeing inherent nature means that their words about inherent nature are not a true understanding. Therefore, to point out the direction of cultivation, there is no better way than to follow the 'cause'; to achieve perfection, there is no better way than to focus on the 'result'; to preserve inherent nature, there is no better way than cultivation; to examine inherent nature, there is no better way than verification. The 'cause' is the external manifestation of cultivating inherent nature, the 'result' is the effect of achieving inherent nature, 'cultivation' is the tool for governing inherent nature, and 'verification' is the proof of examining inherent nature. Now, the minds of the world are in a state of scattering, disorder, laziness, and negligence. If one says that it is not necessary to follow the 'cause' and neglects the external manifestation, then how will the world be encouraged to cultivate inherent nature and strive for achievement? The minds of the world are in a state of doubt, delusion, and instability. If one says that it is not necessary to focus on the 'result' and neglects the effects produced, then how will the world demonstrate the achievement of inherent nature and reveal its ultimate destination? If one says that it is not necessary to cultivate and neglects the tools of cultivation, then can the inherent nature of the world not be obscured and achieve a state of brightness and purity? The world is in a state of confusion and indistinguishability regarding various views such as 'existence', 'non-existence', 'annihilation', and 'eternity'. If one says that it is not necessary to verify and neglects the verification of proof, then how can the world distinguish whether their view of inherent nature is right or wrong, whether they have reached the truth or not? All schools of thought talk about inherent nature, but do not devote themselves to 'cause', 'result', 'cultivation', and 'verification'. What effect do they have on their understanding of inherent nature? The various philosophers devote themselves to studying inherent nature, but do not seek 'cause', 'result', 'cultivation', and 'verification'. Can their understanding of inherent nature truly...

至之乎。是故吾之聖人道性。必先夫因果修證者也。旨哉天下可以思之矣。

聖人之教存乎道。聖人之道存乎覺。覺則明。不覺則不明。不明則群靈所以與聖人相間也。覺也者非漸覺也極覺也。極覺乃聖人之能事畢矣。覺之之謂佛。況之之謂乘。覺之以成乎聖人之道。乘之以至乎聖人之域。前聖也后聖也。孰不然乎哉。稽聖人之所覺。在乎群生之常覺也。眾生日覺而未始覺。覺猶夢。曉而猶昧。是故聖人振而示之。欲其求之引而趨之。欲其至之。人夫謂佛何。拒而讻之。為家而投珍。蹈路而舍地。惑亦甚矣。覺也者以言乎近則息塵勞靖神明正本以修末。以言乎遠則了大偽外死生至寂而常明。閑閑與聖人同德。覺之效也。如此大哉至乎。不可以言盡。不可以智得。神而明之。存乎其人。

吾聖人之作。當週之盛世也。瑞氣見乎昭王。而周書不書。避異也。化人自西極而至。將穆王以神遊。聖人其兆于諸夏也。十八異僧如秦。而始皇怪之。佛法其東播之漸也。夢于漢而聲教遂振。其冥數之當興也。出於彼而不出於此何也。以彼一天下之大中也。將表其心其權其道之大中乎。聖人以道作。以權適宜。以所出示跡。夫道也者聖人之理中也。權也者聖人之事中也。所出也者聖人之示中也。示中則聖人之心可知也。理

中則聖人之道之至也。事中則聖人之事之得也。傳謂彼一天下其所統者若中國之所謂其天下者。殆有百數。而中國者以吾聖人非出中國而夷之。豈其所見之未博乎。春秋以徐伐莒不義。乃夷狄之。以狄人與齊人盟于刑得義。乃中國之。春秋固儒者聖人之法也。豈必以所出而議其人乎。然類不足以盡人。跡不足以盡道。以類而求夫聖人。不亦繆乎。以跡而議夫聖人之道。不亦妄乎。聖人見乎五帝三王之後。而不見乎五帝三王之先何謂也。聖人非茍見也。聖人以人心所感而見也。五帝三王之前群生之心不感。而聖人不來也。五帝三王之後群生之心感。聖人之跡所以至也。道在眾生之謂因。道在聖人之謂緣。因緣有稔焉。有未稔焉。因緣稔矣。雖眾生不求而聖人必至。因緣未稔。雖群生求之而聖人不應。是知聖人與眾生蓋以道而自然相感。非若世之有所為者。以情而取之以情而舍之也。

聖人之知遠至遠也。聖人之先覺至覺也。是故其教推索乎太極之前。卻道乎天地之更始。故其書為博為多為不約。浩浩乎不可以一往求。不可以一日盡。治其書之謂學。學其教之謂審。審其道之謂至。天下非至無本。非教無明。非書無知。是故研聖人之道者不可舍其教也。探聖人之教者不可捐其書也。今辨其道而詎其教。校其教而不顧

【現代漢語翻譯】現代漢語譯本：合乎中道，就是聖人之道的極致。行事合乎中道，就是聖人行事的成功之處。《春秋外傳》說，那一個天下，它所統轄的如同中國這樣的地方，大概有一百多個。而中國卻因為我們的聖人不是出自中國而是出自夷狄就輕視他。難道是他們所見識的不夠廣博嗎？《春秋》因為徐國討伐莒國是不義的行為，就將徐國視為夷狄。因為狄人與齊人在刑地結盟是合乎道義的行為，就將狄人視為中國。《春秋》本來就是儒者聖人的法則啊，難道一定要因為某人出身在哪裡就議論他嗎？然而類別不足以概括人，事蹟不足以概括道。用類別來尋求聖人，不是太荒謬了嗎？用事蹟來議論聖人之道，不是太荒唐了嗎？聖人出現在五帝三王之後，而沒有出現在五帝三王之前，這是為什麼呢？聖人不是隨便出現的，聖人是因為人心感應而出現的。五帝三王之前，眾生的心沒有感應，所以聖人沒有來。五帝三王之後，眾生的心有了感應，所以聖人的足跡才到來。道存在於眾生之中叫做『因』，道存在於聖人之中叫做『緣』。因緣有成熟的，有未成熟的。因緣成熟了，即使眾生不尋求，聖人也必定到來。因緣未成熟，即使眾生尋求，聖人也不會迴應。由此可知，聖人與眾生，是以道而自然相互感應，不像世俗之人那樣，因為情感而取捨。

聖人的智慧深遠而極致，聖人的先知先覺也極致。所以他的教誨可以推索到太極之前，可以追溯到天地重新開始的時候。所以他的著作博大精深，內容繁多而不簡約，浩瀚無邊，不可以一次性求得，不可以一天就讀完。研究他的著作叫做『學』，學習他的教誨叫做『審』，審察他的道叫做『至』。天下沒有『至』就沒有根本，沒有教誨就沒有光明，沒有著作就沒有知識。所以研究聖人之道的人不可以捨棄他的教誨，探求聖人的教誨的人不可以拋棄他的著作。現在辨別他的道卻輕視他的教誨，校正他的教誨卻不顧及他的著作，

【English Translation】 English version: To be in accordance with the Mean is the utmost of the Sage's (Shengren) [sage, wise person] Way. To act in accordance with the Mean is the success of the Sage's affairs. The Chun Qiu Wai Zhuan [Spring and Autumn Annals, Outer Commentary] says that the world it governs has perhaps over a hundred regions like what China calls 'its world'. And China belittles our Sage because he did not come from China but from the barbarians. Could it be that their knowledge is not broad enough? The Chun Qiu [Spring and Autumn Annals] considers Xu's attack on Ju unjust, and therefore treats Xu as a barbarian. Because the Di people allied with the Qi people at Xing in accordance with righteousness, they are treated as Chinese. The Chun Qiu is originally the law of Confucian Sages. Must one necessarily discuss a person based on where they come from? However, categories are insufficient to encompass a person, and traces are insufficient to encompass the Way. To seek the Sage by categories, is that not absurd? To discuss the Sage's Way by traces, is that not preposterous? The Sage appears after the Five Emperors (Wudi) [mythical rulers of ancient China] and Three Kings (Sanwang) [Xia, Shang, and Zhou dynasties], but not before. Why is that? The Sage does not appear casually. The Sage appears because of the resonance of people's hearts. Before the Five Emperors and Three Kings, the hearts of the masses did not resonate, so the Sage did not come. After the Five Emperors and Three Kings, the hearts of the masses resonated, so the Sage's traces arrived. The Way existing in the masses is called 'cause' (yin), the Way existing in the Sage is called 'condition' (yuan). Causes and conditions have ripened and have not ripened. When causes and conditions have ripened, even if the masses do not seek, the Sage will surely arrive. When causes and conditions have not ripened, even if the masses seek, the Sage will not respond. Thus, it is known that the Sage and the masses naturally resonate with each other through the Way, not like worldly people who take or discard based on emotions.

The Sage's knowledge is profound and ultimate, and the Sage's prescience is also ultimate. Therefore, his teachings can be traced back to before the Taiji [Supreme Ultimate], and can be traced back to the beginning of the renewal of heaven and earth. Therefore, his writings are broad and profound, numerous and not concise, vast and boundless, and cannot be sought all at once, and cannot be read completely in one day. Studying his writings is called 'learning' (xue), learning his teachings is called 'examining' (shen), and examining his Way is called 'attaining' (zhi). Without 'attaining', the world has no root; without teachings, there is no light; without writings, there is no knowledge. Therefore, those who study the Sage's Way cannot abandon his teachings, and those who seek the Sage's teachings cannot discard his writings. Now, to distinguish his Way but belittle his teachings, to correct his teachings but disregard his writings,

其書。不亦妄乎。儒曰。雖有嘉餚弗食。不知其旨也。雖有至道弗學。不知其善也不其然哉。謂其道不足法。推己道以辨之。謂其書不足詳援己書以較之。夫與鄉人訟而引家人證當乎。必也不當矣。道也者天下之本也。書也者天下之跡也。事也者天下之異也理也者天下之同也。以理而質事。天下之公也。尋跡以驗本。天下之當也。夫委書而辨道。舍理而斷事天下若此而為之者。公乎當耶。

古之有聖人焉。曰佛。曰儒。曰百家。心則一。其跡則異。夫一焉者其皆欲人為善者也。異焉者分家而各為其教者也。聖人各為其教。故其教人為善之方。有淺有奧有近有遠。及乎絕惡而人不相擾。則其德同焉。中古之後。其世大漓。佛者其教相望而出。相資以廣。天下之為善其天意乎。其聖人之為乎。不測也。方天下不可無儒。無百家者。不可無佛。虧一教則損天下之一善道。損一善道則天下之惡加多矣。夫教也者聖人之跡也。為之者(本或無之)聖人之心也。見其心則天下無有不是。循其跡則天下無有不非。是故賢者貴知夫聖人之心。文中子曰。觀皇極讜議。知佛教可以一矣。王氏殆見聖人之心也。

鐔津文集卷第二大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第三

藤州鐔津

【現代漢語翻譯】現代漢語譯本：他們的書，難道不是虛妄的嗎？儒家說：『即使有美味的菜餚不吃，也不知道它的美味；即使有最高的道理不學，也不知道它的好處。』難道不是這樣嗎？說他們的道不值得傚法，就用自己的道來辨駁它；說他們的書不值得詳細研究，就引用自己的書來比較它。和鄉里人爭訟卻引用家裡人作證，合適嗎？一定是不合適的。道，是天下的根本；書，是天下的痕跡；事，是天下的差異；理，是天下的相同。用理來衡量事，是天下公正的做法；尋找痕跡來驗證根本，是天下正確的做法。拋棄書本來辨別道，捨棄道理來判斷事，天下如果都這樣做，能算是公正、正確嗎？古代有聖人，有佛（Buddha，覺悟者），有儒（Confucian，儒家），有百家（Hundred Schools of Thought，諸子百家）。他們的心是一樣的，他們的表現形式是不同的。所謂『一樣』，是指他們都希望人向善；所謂『不同』，是指他們分立門戶，各自推行自己的教義。聖人各自推行自己的教義，所以他們教人向善的方法，有淺顯的，有深奧的，有近的，有遠的。等到消除罪惡，使人們互不干擾，那麼他們的德行就相同了。中古之後，世道變得很壞。佛的教義興盛，相互支援而得以推廣，天下人行善，是天意呢，還是聖人的作為呢？難以測度。當今天下不能沒有儒家，不能沒有百家，也不能沒有佛。缺少一種教義，就減少了天下的一種善道；減少一種善道，那麼天下的罪惡就會增多。教義，是聖人的表現形式；實行教義，是聖人的心願。瞭解他們的心願，那麼天下沒有什麼是不可取的；拘泥於他們的表現形式，那麼天下沒有什麼是不可非議的。因此，賢者看重瞭解聖人的心願。文中子（Wang Tong，王通）說：『觀察《皇極讜議》，就知道佛教可以統一了。』王通大概是看到了聖人的心願吧。《鐔津文集》卷第二《大正藏》第52冊 No. 2115 《鐔津文集》《鐔津文集》卷第三藤州鐔津

【English Translation】 English version: Are their books not absurd? The Confucian says, 'Though there be choice viands, if one eat them not, he will not know their flavor; though there be the perfect way, if one learn it not, he will not know its goodness.' Is it not so? To say that their way is not worth following, and to refute it with one's own way; to say that their books are not worth studying in detail, and to compare them with one's own books. Is it proper to bring in family members as witnesses when arguing with villagers? Surely it is not proper. The Way is the root of all under heaven; books are the traces of all under heaven; affairs are the differences of all under heaven; principles are the similarities of all under heaven. To judge affairs with principles is the fairness of all under heaven; to examine the root by tracing the traces is the correctness of all under heaven. To abandon books and distinguish the Way, to abandon principles and judge affairs, if the world does this, can it be considered fair and correct? In ancient times, there were sages: the Buddha (the Awakened One), the Confucian (follower of Confucianism), and the masters of the Hundred Schools of Thought (various philosophical schools). Their hearts were the same, but their manifestations were different. 'The same' means that they all wanted people to do good; 'different' means that they established separate schools and each promoted their own teachings. The sages each promoted their own teachings, so their methods of teaching people to do good were shallow or profound, near or far. When evil is eliminated and people do not disturb each other, then their virtues are the same. After the middle ages, the world became very bad. The teachings of the Buddha flourished, supporting each other and spreading widely. Is the goodness of the world due to the will of Heaven, or the actions of the sages? It is difficult to fathom. Today, the world cannot be without Confucianism, without the Hundred Schools of Thought, and without Buddhism. Lacking one teaching reduces one good path in the world; reducing one good path increases the evil in the world. Teachings are the manifestations of the sages; practicing them is the wish of the sages. Understanding their wishes means that there is nothing in the world that is unacceptable; adhering to their manifestations means that there is nothing in the world that is not to be criticized. Therefore, the wise value understanding the wishes of the sages. Wang Tong (Wen Zhongzi) said, 'Observing the 'Huangji Dangyi' (皇極讜議), one knows that Buddhism can be unified.' Wang Tong probably saw the wishes of the sages. Collected Works of Xianjin, Volume 2 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xianjin Collected Works of Xianjin, Volume 3 Xianjin of Tengzhou

東山沙門契嵩撰

輔教編下

孝論

敘曰。夫孝諸教皆尊之。而佛教殊尊也。雖然其說不甚著明於天下。蓋亦吾徒不能張之。而吾嘗慨然甚愧。念七齡之時。吾先子方啟手足。即命之出家。稍長諸兄以孺子可教將奪其志。獨吾母曰。此父命。不可易也。逮攝衣將訪道於四方。族人留之。亦吾母曰。汝已從佛。務其道宜也。豈以愛滯汝。汝其行矣。嗚呼生我父母也。育我父母也。吾母又成我之道也。昊天罔極。何以報其大德。自去故鄉凡二十七載。未始不欲南還墳隴修法為父母之冥贊。猶不果然。辛卯其年。自以弘法嬰難。而明年鄉邑亦嬰于大盜。吾父母之墳廬。得不為其剽暴。望之漣然泣下。又明年會事益有所感。遂著孝論一十二章示其心也。其發明吾聖人大孝之奧理密意。會夫儒者之說。殆亦盡矣。吾徒之後學。亦可以視之也。

明孝章第一

二三子祝髮方事于吾道。逮其父母命之。以佛子辭而不往。吾嘗語之曰。佛子情可正。而親不可遺也。子亦聞吾先聖人其始振也。為大戒即曰。孝名為戒。蓋以孝而為戒之端也。子與戒而欲亡孝。非戒也。夫孝也者大戒之所先也。戒也者眾善之所以生也。為善微戒善何生邪。為戒微孝戒何自邪。故經曰。使我疾成於無上正真之道者由孝德也。

孝本章第二

天下之有為者莫盛于生也。吾資父母以生。故先於父母也。天下之明德者莫善於教也。吾資師以教。故先於師也。天下之妙事者莫妙于道也。吾資道以用。故先於道也。夫道也者神用之本也。師也者教誥之本也。父母也者形生之本也。是三本者天下之大本也。白刃可冒也。飲食可無也。此不可忘也。吾之前聖也后聖也。其成道樹教。未始不先此三本者也。大戒曰。孝順父母師僧。孝順至道之法。不其然哉。不其然哉。

原孝章第三

孝有可見也。有不可見也。不可見者孝之理也。可見者孝之行也。理也者孝之所以出也。行也者孝之所以形容也。修其形容而其中不修。則事父母不篤惠人不誠。修其中而形容亦修。豈惟事父母而惠人。是亦振天地而感鬼神也。天地與孝同理也。鬼神與孝同靈也。故天地之神不可以不孝求不可以詐孝欺。佛曰。孝順至道之法。儒曰。夫孝置之而塞乎天地。溥之而橫乎四海。施之後世而無朝夕。故曰。夫孝天之經也。地之義也。民之行也。至哉大矣孝之為道也夫。是故吾之聖人慾人為善也。必先誠其性而然後發諸其行也。孝行者養親之謂也。行不以誠則其養有時而匱也。夫以誠而孝之。其事親也全。其惠人䘏物也均。孝也者效也。誠也者成也。成者成其

【現代漢語翻譯】現代漢語譯本孝本章第二天下所有作為的事情，沒有比生命更重要的了。我的生命來源於父母，所以父母是最重要的。天下所有光明的德行，沒有比教化更好的了。我的知識來源於老師，所以老師是最重要的。天下所有精妙的事情，沒有比道更精妙的了。我運用道，所以道是最重要的。道是神妙作用的根本，老師是教誨告誡的根本，父母是形體生命的根本。這三個根本是天下最大的根本。即使是刀刃也可以冒著危險，飲食也可以缺少，但這三個根本是不可忘記的。無論是之前的聖人還是之後的聖人，他們成就道業、樹立教化，沒有不首先重視這三個根本的。大戒律說：『孝順父母、師父、僧人』，孝順是達到至道的法則。難道不是這樣嗎？難道不是這樣嗎？

原孝章第三孝有可以看見的，有不可以看見的。不可以看見的是孝的道理，可以看見的是孝的行為。道理是孝產生的原因，行為是孝表現出來的形式。如果只是修飾外在的行為，而內心沒有修養，那麼侍奉父母就不會真誠，施恩於人也不會誠懇。如果修養內心，外在的行為也會隨之端正，那麼不僅能好好地侍奉父母、恩惠於人，還能感動天地、感應鬼神。天地與孝的道理相同，鬼神與孝的靈性相通。所以，不能用不孝的心去祈求天地，也不能用虛假的孝行去欺騙鬼神。佛說：『孝順是達到至道的法則。』儒家說：『孝道，把它放在那裡，就能充滿天地；把它推行開來，就能橫貫四海；把它施行於後世，無論早晚都不會過時。』所以說：『孝是天的常道，地的法則，人民的行爲準則。』孝的道理是多麼崇高偉大啊！因此，聖人想要人們行善，必定先使其本性真誠，然後才能表現在行為上。孝行就是贍養父母。行為不以真誠為基礎，那麼贍養就會有匱乏的時候。如果以真誠之心行孝，那麼侍奉父母就會盡心盡力，恩惠於人、憐憫萬物也會公平周到。孝，就是傚法；誠，就是成就。成就，就是成就那...

【English Translation】 English version Chapter 2 On Filial Piety as the Root Among all endeavors under heaven, none is greater than life itself. My life originates from my parents; therefore, parents are of utmost importance. Among all bright virtues under heaven, none is better than teaching. My knowledge originates from my teacher; therefore, the teacher is of utmost importance. Among all wondrous matters under heaven, none is more wondrous than the Dao (the Way). I utilize the Dao; therefore, the Dao is of utmost importance. The Dao is the root of divine function, the teacher is the root of instruction, and parents are the root of physical life. These three roots are the greatest roots under heaven. One may brave sharp blades, and one may go without food and drink, but these three roots must not be forgotten. Whether it be the sages of the past or the sages of the future, in their attainment of the Dao and establishment of teachings, they have never failed to prioritize these three roots. The great precept says: 'Be filial and obedient to parents, teachers, and monks.' Filial piety is the law of attaining the supreme Dao. Is it not so? Is it not so?

Chapter 3 On Investigating Filial Piety Filial piety has aspects that are visible and aspects that are invisible. The invisible aspect is the principle of filial piety, and the visible aspect is the practice of filial piety. The principle is the source from which filial piety arises, and the practice is the form in which filial piety is expressed. If one cultivates the outward form but not the inner substance, then one's service to parents will not be sincere, and one's kindness to others will not be genuine. If one cultivates the inner substance, and the outward form is also cultivated, then not only will one serve parents well and be kind to others, but one will also move heaven and earth and touch ghosts and spirits. Heaven and earth share the same principle as filial piety, and ghosts and spirits share the same spiritual efficacy as filial piety. Therefore, one cannot seek from heaven and earth with an unfilial heart, nor can one deceive ghosts and spirits with false filial piety. The Buddha said: 'Filial piety is the law of attaining the supreme Dao.' Confucius said: 'Filial piety, when placed, fills heaven and earth; when extended, spans the four seas; when applied to later generations, is timeless.' Therefore, it is said: 'Filial piety is the constant way of heaven, the principle of earth, and the conduct of the people.' How supreme and great is the Dao of filial piety! Therefore, our sages, desiring people to do good, must first make their nature sincere, and then let it manifest in their actions. Filial conduct means nourishing one's parents. If conduct is not based on sincerity, then the nourishment will sometimes be lacking. If one practices filial piety with sincerity, then one's service to parents will be complete, and one's kindness to others and compassion for all things will be equal and thorough. Filial piety means to emulate; sincerity means to accomplish. To accomplish means to accomplish that...

道也。效者效其孝也。為孝而無效。非孝也。為誠而無成。非誠也。是故聖人之孝。以誠為貴也。儒不曰乎。君子誠之為貴。

評孝章第四

聖人以精神乘變化而交為人畜。更古今混然茫乎。而世俗未始自覺。故其視今牛羊。唯恐其是昔之父母精神之所來也。故戒于殺不使暴一微物。篤於懷親也。諭今父母則必于其道。唯恐其更生而陷神乎異類也。故其追父母于既往則逮乎七世。為父母慮其未然則逮乎更生。雖譎然骸世而在道然也。天下茍以其不殺勸。則好生惡殺之訓。猶可以移風易俗也。天下茍以其陷神為父母慮。猶可以廣乎。孝子慎終追遠之心也。況其于變化而得其實者也。校夫世之謂孝者。局一世而闇玄覽。求於人而不求于神。是不為遠而孰為遠乎。是不為大而孰為大乎。經曰。應生孝順心愛護一切眾生。斯之謂也。

必孝章第五

聖人之道以善為用。聖人之善以孝為端。為善而不先其端。無善也。為道而不在其用。無道也。用所以驗道也。端所以行善也。行善而其善未行乎父母。能溥善乎。驗道而不見其道之溥善。能為道乎。是故聖人之為道也無所不善。聖人之為善也。未始遺親。親也者形生之大本也。人道之大恩也。唯大聖人為能重其大本也。報其大恩也。今夫天下之為道者孰與

于聖人。夫聖人之道大臻。巍巍乎獨尊於人天。不可得而生也。不可得而死也。及其應物示同乎天人。尚必順乎人道。而不敢忘其母之既死。不敢拒其父之見命故方其成道之初。而登天先以其道諭其母氏。三月復歸乎世。應命還其故國。示父于道而其國皆化。逮其喪父也。而聖人躬與諸釋負其棺以趨葬。聖人可謂與人道而大順也。今夫方為其徒。于聖人則晚路末學耳。乃欲不務為。孝謂我出家專道。則吾豈敢也。是豈見出家之心乎。夫出家者將以道而溥善也。溥善而不善其父母。豈曰道邪。不唯不見其心。抑亦孤于聖人之法也。經謂父母與一生補處菩薩等。故當承事供養。故律教其弟子得減衣缽之資而養其父母。父母之正信者可恣與之。其無信者可稍與之。有所訓也矣。

廣孝章第六

天下以儒為孝。而不以佛為孝。曰既孝矣。又何以加焉。嘻是見儒而未見佛也。佛也極焉。以儒守之。以佛廣之。以儒人之。以佛神之。孝其至且大矣。水固趨下也。洫而決之。其所至不亦速乎。火固炎上也。噓而鼓之。其所舉不亦遠乎。元德秀。唐之賢人也。喪其母哀甚。不能自效。刺肌瀝血。繪佛之像。書佛之經。而史氏稱之。李觀唐之聞人也。居父之憂。刺血寫金剛般若。布諸其人。以資其父之冥。遽有奇香發其舍。

郁然連日。及之其鄰。夫善固有其大者也。固有其小者也。夫道固有其淺者也。固有其奧者也。奧道妙乎死生變化也。大善徹乎天地神明也。佛之善其大善者乎。佛之道其奧道者乎。君子必志其大者奧者焉。語不曰乎。多聞擇其善者而從之。

戒孝章第七

五戒始一曰不殺。次二曰不盜。次三曰不邪淫。次四曰不妄言。次五曰不飲酒。夫不殺仁也。不盜義也。不邪淫禮也。不飲酒智也。不妄言信也。是五者修則成其人顯其親。不亦孝乎。是五者有一不修則棄其身辱其親。不亦不孝乎。夫五戒有孝之蘊。而世俗不睹忽之。而未始諒也。故天下福不臻而孝不勸也。大戒曰。孝名為戒。蓋存乎此也。今夫天下欲福不若篤孝。篤孝不若修戒。戒也者大聖人之正勝法也。以清凈意守之。其福若取諸左右也。儒者其禮豈不曰。我戰則克。祭則受福。蓋得其道矣。其詩豈不曰。愷悌君子求福不回。是皆言以其正也。夫世之正者猶然。況其出世之正者乎。

孝出章第八

孝出於善。而人皆有善心。不以佛道廣之。則為善不大而為孝小也。佛之為道也。視人之親猶己之親也。衛物之生猶己之生也。故其為善則昆蟲悉懷。為孝則鬼神皆勸。資其孝而處世。則與世和平而亡忿爭也。資其善而出世。則與世大慈而勸其

世也。是故君子之務道不可不辨也。君子之務善不可無品也。中庸曰。茍不至德至道不凝焉。如此之謂也。

德報章第九

養不足以報父母。而聖人以德報之。德不足以達父母。而聖人以道達之。道也者非世之所謂道也。妙神明出死生。聖人之至道者也。德也者非世之所謂德也。備萬善被幽被明。聖人之至德者也。儒不曰乎。君子之所謂孝者先意承志諭父母于道。參直養者也。安能為孝乎。曰君子之所謂孝也。國人稱願然曰。幸哉有子如此。所謂孝也。已雖然。蓋意同而義異也。夫天下之報恩者。吾聖人可謂至報恩者也。天下之為孝者。吾聖人可謂純孝者也。經曰。不如以三尊之教度其一世二親。書曰。黍稷非馨明德惟馨。不其然哉。不其然哉。吾從聖人之後。而其德不修其道不明。吾徒負父母而愧於聖人也夫。

孝略章第十

善天下道為大。顯其親德為優。告則不得其道德。不告則得道而成德。是故聖人輒遁于山林。逮其以道而返也。德被乎上下。而天下稱之曰有子若此。尊其父母曰。大聖人之父母也。聖人可謂略始而圖終善行權也。古之君子有所為而如此者。吳泰伯其人也。必大志可以張大義。必大潔可以持大正。聖人推勝德於人天。顯至正於九向。故聖人之法不顧乎世嗣。古之君子有

【現代漢語翻譯】現代漢語譯本：世俗就是這樣。因此，君子致力於道，不可不辨明。君子致力於善，不可沒有品級。《中庸》說：『如果不是達到最高的德行和最高的道，就不能凝聚。』說的就是這個意思。德報章第九僅僅供養父母不足以報答他們的恩情，而聖人以德來報答。僅僅使父母生活富足不足以通達他們的心意，而聖人以道來通達。這『道』，不是世俗所說的『道』，而是玄妙通神，超出死生的聖人的至道。這『德』，也不是世俗所說的『德』，而是具備萬善，恩澤幽冥和光明的聖人的至德。儒家不是說過嗎？君子所說的孝，是揣摩父母的心意，順承父母的志向，用道來開導父母，這才是輔助供養。否則怎麼能算是孝呢？君子所說的孝，是讓國人稱讚說：『真幸運啊，有這樣的兒子。』這才是所謂的孝。即使這樣，大概意思相同而意義不同。天下報恩的人，我們的聖人可以說是最能報恩的人。天下行孝的人，我們的聖人可以說是最純粹的孝子。《經》上說：『不如用三尊（佛、法、僧）的教誨來度化他一世的父母。』《書》上說：『黍稷的祭品不是馨香的，光明的德行才是馨香的。』不是這樣嗎？不是這樣嗎？我們跟隨聖人之後，如果德行不修，道義不明，我們就白白辜負了父母，也愧對聖人啊。孝略章第十使天下向善，道最為重要；彰顯父母的德行最為優越。告知父母（自己的作為），就不能得到道和德；不告知父母，就能得到道而成就德。因此，聖人常常隱遁于山林。等到他以道返回時，德行恩澤上下，天下人稱讚說：『有這樣的兒子啊！』尊敬他的父母說：『這是大聖人的父母啊！』聖人可以說是忽略開始而圖謀最終，善於運用權變。古代的君子有所作為而這樣做的，吳泰伯（Wu Taibo）就是這樣的人。必定要有遠大的志向才能弘揚大義，必定要有高尚的品格才能堅持大正。聖人將殊勝的德行推及人天，將至高的正義昭示於四面八方。所以聖人的法則不顧及世俗的繼承。古代的君子有

【English Translation】 English version: Such is the world. Therefore, the gentleman's pursuit of the Dao (道, the Way) must be clearly distinguished. The gentleman's pursuit of goodness must have levels. The Zhongyong (中庸, The Doctrine of the Mean) says: 'If one does not reach the highest virtue and the highest Dao, one cannot be solidified.' This is what it means. Chapter 9: Repaying Virtue Merely providing for parents is not enough to repay their kindness, but the sage repays them with virtue (德, virtue, moral character). Merely making parents wealthy is not enough to reach their hearts, but the sage reaches them with the Dao. This 'Dao' is not the 'Dao' that the world speaks of, but the sage's ultimate Dao that is wondrous, spiritual, and transcends life and death. This 'virtue' is not the 'virtue' that the world speaks of, but the sage's ultimate virtue that possesses all goodness and benefits both the seen and unseen. Did the Confucianists not say? The filial piety that the gentleman speaks of is to anticipate the parents' wishes, follow their aspirations, and enlighten the parents with the Dao; this is to assist in providing for them. Otherwise, how can it be considered filial piety? The filial piety that the gentleman speaks of is to have the people of the country praise and say: 'How fortunate to have such a son!' This is what is called filial piety. Even so, the meaning is similar but the significance is different. Among those who repay kindness in the world, our sage can be said to be the one who repays kindness to the utmost. Among those who practice filial piety in the world, our sage can be said to be the purest filial son. The Sutra says: 'It is better to use the teachings of the Three Jewels (三尊, Buddha, Dharma, Sangha) to liberate his parents for one lifetime.' The Book says: 'Millet and sorghum are not fragrant, but bright virtue is fragrant.' Is it not so? Is it not so? We follow after the sage, but if our virtue is not cultivated and our Dao is not clear, we will have failed our parents and be ashamed before the sage. Chapter 10: Abridged Filial Piety To make the world good, the Dao is the most important; to manifest the parents' virtue is the most excellent. If one informs the parents (of one's actions), one cannot attain the Dao and virtue; if one does not inform the parents, one can attain the Dao and achieve virtue. Therefore, the sage often retreats to the mountains and forests. When he returns with the Dao, his virtue benefits all above and below, and the world praises him, saying: 'Such a son!' They respect his parents, saying: 'These are the parents of the great sage!' The sage can be said to neglect the beginning and plan for the end, and to be good at exercising expediency. Among the ancient gentlemen who acted in this way, Wu Taibo (吳泰伯, Wu Taibo) was such a person. One must have great aspirations to promote great righteousness, and one must have noble character to uphold great integrity. The sage extends surpassing virtue to humans and gods, and manifests supreme righteousness in all directions. Therefore, the sage's laws do not consider worldly succession. The ancient gentlemen had

所為而如此者。伯夷叔齊其人也。道固尊於人。故道雖在子而父母可以拜之。冠義近之矣禮曰。已冠而字之。成人之道也。見於母。母拜之。俗固本于真。其真已修。則雖僧可以與王侯抗禮也。而武事近之矣。禮曰。介者不拜。為其拜而蓌拜也。不拜重節也。母拜重禮也。禮節而先王猶重之。大道烏可不重乎。俗曰。聖人無父。固哉小人之好毀也。彼𥆨然而豈見聖人為孝之深渺也哉。

孝行章第十一

道紀。事其母也。母游必以身荷之。或與之助。而道紀必曰。吾母非君母也。其形骸之累。乃吾事也。烏可以勞君邪。是可謂篤于親也。慧能。好鬻薪以養其母。將從師。患無以為母儲。殆欲為傭以取資。及還而其母已殂。慨不得以道見之。遂寺其家以善之。終亦歸死於是也。故曰葉落歸根。能公至人也。豈測其異德。猶示人而不忘其本也。道丕會其世之亂。乃負母逃于華陰山中。丐食以為養。父死於事。而丕往求其遺骸既至而亂骨不辨。道丕即祝之。遽有髑髏躍至其前。蓋其父之骸也。道丕可謂全孝也。智藏古僧之勁直者也。事師恭於事父。師沒則心喪三年也。常超事師中禮。及其沒也。奉之如存。故燕人美其孝悌焉。故律制佛子必減其衣盂之資以養父母也。然此諸公不遺其親。于聖人之。意得之矣。智藏

【現代漢語翻譯】現代漢語譯本之所以這樣做是因為伯夷（Boyi）和叔齊（Shuqi）就是這樣的人。道（Dao，真理或法則）本來就比人尊貴，所以即使道在你身上，父母也可以向你禮拜。《冠義》接近這個道理。《禮記》說：『已經舉行了冠禮並取了字，就是成人的道理。』兒子拜見母親，母親回拜。習俗本來就來源於真理，如果真理已經修成，那麼即使是僧人也可以與王侯抗禮。而武事也接近這個道理。《禮記》說：『身穿盔甲的人不拜，因為他拜了別人也要回拜。』不拜是爲了尊重節義，母親回拜是爲了尊重禮儀。禮儀和節義，先王尚且尊重，大道怎麼能不尊重呢？俗話說：『聖人沒有父親。』這真是小人的惡意誹謗啊！他們淺薄無知，哪裡知道聖人孝道的深遠啊！

第十一章孝行

道紀（Daoji），侍奉他的母親。母親出行，他一定親自揹著她。有人要幫助他，道紀一定會說：『我的母親不是您的母親。照顧她的身體是我的事情，怎麼能勞煩您呢？』這可以稱得上是對父母非常孝順了。慧能（Huineng，六祖慧能）喜歡賣柴來供養他的母親。將要跟隨師父出家，擔心沒有東西可以為母親儲存。幾乎想要做僱工來賺取資財。等到回來的時候，他的母親已經去世了。慨嘆不能以得道之身來見她，於是將自己的家改為寺廟來行善，最終也歸葬在那裡。所以說『葉落歸根』。慧能大師是至人啊！哪裡能測度他的奇異德行，他仍然向人們展示著不忘根本。道丕（Daopi）正趕上世道混亂，就揹著母親逃到華陰山中，乞討食物來供養她。他的父親死於戰事，道丕前去尋找他父親的遺骸，到達后亂骨無法辨認。道丕就祝禱，立刻有一個頭骨跳到他的面前，原來是他父親的骸骨。道丕可以稱得上是全孝了。智藏（Zhizang）是古代僧人中剛正不阿的人，侍奉師父比侍奉父親還要恭敬。師父去世后，他心裡服喪三年。常超（Changchao）侍奉師父合乎禮儀，等到師父去世，他侍奉師父如同師父還活著一樣。所以燕地的人讚美他的孝悌。所以戒律規定佛弟子必須減少自己的衣物和缽盂的資財來供養父母。然而這些大師們沒有遺棄他們的父母，這與聖人的心意相合。智藏

【English Translation】 English version The reason for doing so is that Boyi and Shuqi are such people. The Dao (Truth or Law) is inherently more尊貴 than people, so even if the Dao is in you, parents can bow to you. The 'Capping Ceremony' is close to this principle. The Book of Rites says: 'Having performed the capping ceremony and taken a courtesy name, that is the principle of adulthood.' The son greets his mother, and the mother returns the greeting. Customs are inherently derived from truth. If the truth has been cultivated, then even a monk can stand against kings and nobles. And military affairs are close to this principle. The Book of Rites says: 'Those wearing armor do not bow, because if they bow, others must return the bow.' Not bowing is to respect integrity, and the mother returning the bow is to respect etiquette. Etiquette and integrity are respected by the former kings, how can the Great Dao not be respected? As the saying goes: 'Sages have no father.' This is truly the malicious slander of petty people! They are shallow and ignorant, how can they know the profoundness of the sage's filial piety!

Chapter 11: Filial Conduct

Daoji served his mother. When his mother traveled, he would personally carry her on his back. If someone wanted to help him, Daoji would definitely say: 'My mother is not your mother. Taking care of her body is my business, how can I trouble you?' This can be called being very filial to one's parents. Huineng (the Sixth Patriarch) liked to sell firewood to support his mother. When he was about to follow his teacher to become a monk, he worried that he had nothing to store for his mother. He almost wanted to work as a laborer to earn money. When he returned, his mother had already passed away. He lamented that he could not see her with an enlightened body, so he converted his home into a temple to do good deeds, and eventually was buried there. Therefore, it is said that 'fallen leaves return to their roots.' Great Master Huineng is a perfect person! How can one measure his extraordinary virtues, he still shows people not to forget their roots. Daopi happened to be in a chaotic world, so he carried his mother and fled to Huayin Mountain, begging for food to support her. His father died in battle, and Daopi went to find his father's remains. Upon arrival, the bones were indistinguishable. Daopi prayed, and immediately a skull jumped in front of him, which turned out to be his father's remains. Daopi can be called completely filial. Zhizang was a righteous and upright person among the ancient monks, serving his teacher more respectfully than serving his father. After his teacher passed away, he mourned in his heart for three years. Changchao served his teacher according to etiquette, and when his teacher passed away, he served him as if he were still alive. Therefore, the people of Yan praised his filial piety and brotherly love. Therefore, the precepts stipulate that Buddhist disciples must reduce their clothing and alms bowl resources to support their parents. However, these masters did not abandon their parents, which is in accordance with the intention of the sages. Zhizang

常超謹于奉師。蓋亦合於其起教之大戒者也。可法也矣。

終孝章第十二

父母之喪亦哀。缞绖則非其所宜。以僧服大布可也。凡處必與俗之子異位。過斂則以時往其家。送葬或扶或導。三年必心喪。靜居修我法。贊父母之冥。過喪期唯父母忌日孟秋之既望。必營齋講誦如蘭盆法是可謂孝之終也。昔者天竺之古皇先生。居父之喪則肅容立其喪之前。如以心喪而略其哭踴也。大聖人也夫。及其送之。或舁或導。大聖人也夫。目犍連。喪母哭之慟。致饋于鬼神。目犍連亦聖人也。尚不能泯情。吾徒其欲無情邪。故佛子在父母之喪。哀慕可如目犍連也。心喪可酌大聖人也。居師之喪必如喪其父母。而十師之喪期則有隆殺也。唯稟法得戒之師心喪三年可也。法雲在父母之憂哀慕殊甚。飲食不入口累日。法雲古之高僧也。慧約殆至人乎。其父母垂死。與訣皆號泣。若不能自存。然喪制哭泣雖我教略之。蓋欲其泯愛惡而趨清凈也。茍愛惡未忘游心於物。臨喪而弗哀。亦人之安忍也。故泥洹之時。其眾撫膺大叫而血現若波羅奢華。蓋其不忍也。律宗曰。不展哀苦者亦道俗之同恥也。吾徒臨喪可不哀乎。

壇經贊(稱經者。自後人尊其法。而非六祖之意也。今從其舊不敢改易。亦可謂經則論在其本經下卷之末)

【現代漢語翻譯】現代漢語譯本：常超能夠謹慎地侍奉他的老師，這實際上也符合他所倡導的教義中的重要戒律。這是值得傚法的。

第十二章終孝章

父母去世時，也要表達哀痛之情，但穿戴喪服則不適宜。可以用僧服和大布喪服代替。凡是居喪期間，必須與世俗的兒子有所區別。如果喪葬費用超過了應有的限度，就按時去他家。送葬時，可以攙扶或引導。三年內必須守心喪，安靜地居住，修習我的佛法，讚頌父母在冥界的福報。過了喪期，只有在父母的忌日，以及孟秋十五，一定要舉辦齋戒講誦佛經的活動，就像盂蘭盆法會一樣，這就可以稱得上是盡孝的終結了。過去，在天竺的古皇先生，在父親的喪事期間，總是神情嚴肅地站在靈前，這就像是用心喪來代替哭泣和跳躍。真是偉大的聖人啊！等到送葬的時候，有時抬棺，有時引導，真是偉大的聖人啊！目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱），在母親去世時，哭得很悲痛，還祭祀鬼神。目犍連也是聖人啊！尚且不能泯滅情感，我的弟子們難道想要無情嗎？所以，佛弟子在父母的喪事期間，哀思之情可以像目犍連一樣。心喪可以效仿古皇先生。居老師的喪事，一定要像居父母的喪事一樣。至於十師（指和尚受戒時的十位僧人）的喪期，則有輕重之分。只有稟法得戒的老師，可以守心喪三年。法雲（Fayun，人名）在父母去世時，哀痛思念非常深切，幾天都吃不下飯。法雲是古代的高僧啊！慧約（Huiyue，人名）大概是接近聖人的人吧！他的父母臨終時，與他們訣別都號啕大哭，好像不能自已。然而，喪葬禮儀中的哭泣，雖然我的教義有所簡化，大概是想要人們泯滅愛憎而趨向清凈吧。如果愛憎之心沒有忘記，心神遊蕩于外物，面臨喪事而不哀傷，也是人情所不能容忍的。所以，在佛陀涅槃的時候，他的弟子們捶胸頓足，大聲哭叫，以至於血流出來，像波羅奢華（palasha，一種花名）一樣。這是因為他們不忍心啊！律宗說，不表達哀痛之情，是道俗共同的恥辱。我的弟子們面臨喪事，能不哀傷嗎？

《壇經贊》（稱經，是後人尊崇其法，而不是六祖慧能（Huineng，禪宗六祖）的意思。現在沿用舊稱，不敢輕易更改。也可以說，關於經的評論，在本經下卷的末尾）

【English Translation】 English version: Chang Chao was diligent in serving his teacher, which is indeed in accordance with the major precepts of his teachings. This is worthy of emulation.

Chapter 12: The Completion of Filial Piety

Even in the event of the death of one's parents, grief is appropriate, but wearing mourning garments is not. Monastic robes and coarse cloth are acceptable substitutes. In all matters, one must distinguish oneself from ordinary laypeople. If funeral expenses exceed what is reasonable, one should visit the family in due course. During the funeral procession, one may assist by supporting or guiding. For three years, one must observe mourning in one's heart, residing quietly, cultivating my Dharma, and praising the merits of one's parents in the afterlife. After the mourning period, only on the anniversaries of one's parents' deaths and on the fifteenth day of the seventh lunar month (Mengqiu), one must organize vegetarian feasts and sutra recitations, like the Ullambana Festival. This can be considered the completion of filial piety. In the past, the ancient emperor-teacher of India, when mourning his father, would stand solemnly before the altar, as if using mourning in his heart to replace weeping and leaping. He was truly a great sage! And when he sent him off, sometimes carrying the coffin, sometimes guiding the way, he was truly a great sage! Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), when his mother died, wept bitterly and made offerings to the spirits. Maudgalyayana was also a sage! Yet he could not extinguish his emotions. Do my disciples then wish to be without emotion? Therefore, Buddhist disciples, in the event of the death of their parents, may have grief and longing like Maudgalyayana. Mourning in one's heart may emulate the ancient emperor-teacher. When mourning one's teacher, one must be as if mourning one's parents. As for the mourning period for the ten teachers (referring to the ten monks present when a monk receives precepts), there are gradations of importance. Only for the teacher from whom one has received the Dharma and precepts may one observe mourning in one's heart for three years. Fayun (Fayun, a personal name), when his parents passed away, was deeply grieved and missed them, unable to eat for days. Fayun was an eminent monk of ancient times! Huiyue (Huiyue, a personal name) was probably a person close to being a sage! When his parents were dying, he wept bitterly as he bid them farewell, as if unable to control himself. However, although my teachings simplify the mourning rituals of weeping, it is probably to encourage people to extinguish love and hate and strive for purity. If love and hate have not been forgotten and the mind wanders among external things, to not grieve in the face of death is also an inhuman act. Therefore, at the time of the Buddha's Nirvana, his disciples beat their chests and cried out loudly, and blood flowed like palasha (palasha, a type of flower) blossoms. This was because they could not bear it! The Vinaya School says that not expressing grief and sorrow is a common shame for both monastics and laypeople. How can my disciples not grieve in the face of death?

Praise of the Platform Sutra (Calling it a sutra is a later honorific, not the intention of the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen Buddhism). We retain the old name and dare not change it easily. It can also be said that the commentary on the sutra is at the end of the lower volume of this sutra.)

贊者告也。發經而溥告也。壇經者。至人之所以宣其心也。何心邪佛所傳之妙心也。大哉心乎。資始變化而清凈常若。凡然聖然幽然顯然。無所處而不自得之。聖言乎明凡言乎昧。昧也者變也。明也者復也。變復雖殊而妙心一也。始釋迦文佛以是而傳之大龜氏。大龜氏相傳之三十三世者。傳諸大鑒(六祖謚號大鑒禪師)大鑒傳之而益傳也。說之者抑亦多端。固有名同而實異者也。固有義多而心一者也。曰血肉心者。曰緣慮心者。曰集起心者。曰堅實心者。若心所之心益多也。是所謂名同而實異者也。曰真如心者。曰生滅心者。曰煩惱心者。曰菩提心者。修多羅其類此者。殆不可勝數。是所謂義多而心一者也。義有覺義有不覺義。心有真心有妄心。皆所以別其正心也。方壇經之所謂心者。亦義之覺義。心之實心也。昔者聖人之將隱也。乃命乎龜氏教外以傳法之要。意其人滯跡而忘返。固欲後世者提本而正末也。故涅槃曰。我有無上正法。悉已付囑摩訶迦葉矣。天之道存乎易。地之道存乎簡。聖人之道存乎要。要也者至妙之謂也。聖人之道以要則為法界門之樞機。為無量義之所會。為大乘之椎輪。法華豈不曰。當知是妙法諸佛之秘要。華嚴豈不曰。以少方便疾成菩提。要乎其于聖人之道利而大矣哉。是故壇經之宗尊其

【現代漢語翻譯】現代漢語譯本：讚揚是爲了宣告。宣揚經典是爲了廣泛告知。而《壇經》，是得道之人用來宣揚其內心境界的。是什麼樣的內心境界呢？是佛所傳授的微妙之心。這顆心多麼偉大啊！它是一切的開端和變化之源，卻又清凈如常。無論是凡俗還是聖賢，無論是隱晦還是顯明，無處不在而又自在自得。聖人的言語闡明它，凡人的言語則迷惑它。迷惑就是變化，明瞭就是迴歸。變化和迴歸雖然不同，但微妙之心卻只有一個。當初，釋迦文佛將這顆心傳給了大迦葉（Mahākāśyapa）。大迦葉一代代相傳，到了第三十三代，傳給了大鑒（Dàjiàn，六祖慧能的謚號，即大鑒禪師）。大鑒傳授之後，傳播得更加廣泛。解釋它的人也很多，確實存在著名稱相同而實質不同的情況，也存在著意義繁多而核心一致的情況。例如，有說血肉心的，有說緣慮心的，有說集起心的，有說堅實心的，像這樣以『心所』為名的心，就非常多。這就是所謂的名稱相同而實質不同。又如，有說真如心的，有說生滅心的，有說煩惱心的，有說菩提心的，像這樣的經文，幾乎數不勝數。這就是所謂的意義繁多而核心一致。意義有覺悟和不覺悟之分，心有真心和妄心之分，這些都是爲了區分真正的本心。而《壇經》所說的『心』，是意義上的覺悟之義，是心上的真實之心。從前，聖人將要隱退的時候，就命令大迦葉在教外傳授佛法的要旨，是擔心人們執著于表象而忘記了根本，所以希望後世之人能夠抓住根本而端正末節。所以《涅槃經》說：『我擁有無上正法，全部都已囑託給摩訶迦葉了。』天的規律在於簡易，地的規律在於簡明，聖人的規律在於精要。精要，就是至妙的含義。聖人的規律以精要作為法界之門的樞紐，作為無量意義的匯聚之處，作為大乘佛法的開端。《法華經》豈不是說：『應當知道這微妙之法是諸佛的秘密要旨。』《華嚴經》豈不是說：『以少許方便就能迅速成就菩提。』精要對於聖人的規律來說，是多麼有利和偉大啊！因此，《壇經》的宗旨是尊重那...

【English Translation】 English version: Praise is for proclamation. Expounding the scriptures is for broad announcement. The Platform Sutra (Tán Jīng) is how the enlightened ones proclaim their minds. What kind of mind? It is the wondrous mind transmitted by the Buddha. How great is this mind! It is the source of all beginnings and transformations, yet it remains pure and constant. Whether in the mundane or the sacred, the hidden or the manifest, it is everywhere and self-sufficient. The words of the sages illuminate it, while the words of the ordinary obscure it. Obscurity is transformation, clarity is return. Though transformation and return differ, the wondrous mind is one. In the beginning, Śākyamuni Buddha transmitted this mind to Mahākāśyapa (Dà Kāyè). Mahākāśyapa passed it down through thirty-three generations to Dàjiàn (大鑒, posthumous title of the Sixth Patriarch Huineng, meaning Great Mirror Zen Master). After Dàjiàn transmitted it, it spread even more widely. There are many who explain it, and indeed there are cases where the names are the same but the substance is different, and cases where the meanings are many but the core is one. For example, there are those who speak of the flesh-and-blood mind, the mind of conditioned thought, the mind of accumulation, and the mind of solidity. There are many minds named with 'mind-of' (心所 xīn suǒ). This is what is meant by names being the same but the substance being different. Again, there are those who speak of the true suchness mind (真如心 zhēnrú xīn), the mind of arising and ceasing (生滅心 shēngmiè xīn), the mind of afflictions (煩惱心 fánnǎo xīn), and the mind of bodhi (菩提心 pútí xīn). Sutras of this kind are almost countless. This is what is meant by meanings being many but the core being one. Meanings have the distinction of awakening and non-awakening, and the mind has the distinction of true mind and deluded mind. All of these are for distinguishing the true original mind. The 'mind' spoken of in the Platform Sutra is the meaning of awakening in meaning, and the true mind in mind. In the past, when the sage was about to retire, he ordered Mahākāśyapa to transmit the essentials of the Dharma outside the teachings, fearing that people would cling to appearances and forget the root, so he wished that later generations could grasp the root and correct the branches. Therefore, the Nirvana Sutra says: 'I have the unsurpassed true Dharma, and I have entrusted it all to Mahākāśyapa.' The way of heaven lies in ease, the way of earth lies in simplicity, and the way of the sage lies in essence. Essence is the meaning of the most wondrous. The way of the sage uses essence as the pivot of the Dharma realm gate, as the gathering place of immeasurable meanings, and as the beginning of the Great Vehicle. Does not the Lotus Sutra say: 'You should know that this wondrous Dharma is the secret essence of all Buddhas.' Does not the Avatamsaka Sutra say: 'With a little skillful means, one can quickly achieve bodhi.' How beneficial and great is essence for the way of the sage! Therefore, the purpose of the Platform Sutra is to respect that...

心要也。心乎若明若冥若空若靈若寂若惺。有物乎無物乎。謂之一物固彌于萬物。謂之萬物固統於一物。一物猶萬物也。萬物猶一物也。此謂可思議也。及其不可思也不可議也。天下謂之玄解。謂之神會。謂之絕待。謂之默體。謂之冥通。一皆離之遣之。遣之又遣。亦烏能至之。微其果然獨得與夫至人之相似者。孰能諒乎。推而廣之則無往不可也。探而裁之則無所不當也。施於證性則所見至親。施於修心則所詣至正。施於崇德辯惑則真妄易顯。施於出世則佛道速成。施於救世則塵勞易歇。此壇經之宗所以旁行天下而不厭。彼謂即心即佛淺者。何其不知量也。以折錐探地而淺地。以屋漏窺天而小天。豈天地之然邪。然百家者雖茍勝之弗如也。而至人通而貫之。合乎群經斷可見矣。至人變而通之。非預名字不可測也。故其顯說之。有倫有義。密說之。無首無尾。天機利者得其深。天機鈍者得其淺。可擬乎可議乎。不得已況之則圓頓教也。最上乘也。如來之清凈禪也。菩薩藏之正宗也。論者謂之玄學。不亦詳乎。天下謂之宗門。不亦宜乎。壇經曰。定慧為本者。趨道之始也。定也者靜也。慧也者明也。明以觀之靜以安之。安其心可以體心也。觀其道可以語道也。一行三昧者。法界一相之謂也。謂萬善雖殊皆正於一行者也。無

【現代漢語翻譯】現代漢語譯本：心要啊。心，它好像既明亮又幽暗，既空虛又靈動，既寂靜又清醒。它是有形之物呢，還是無形之物呢？說它是一個東西，它卻瀰漫于萬物之中；說它是萬物，它又統一於一個東西。一個東西就像萬物一樣，萬物也像一個東西一樣。這叫做不可思議。到了那不可思、不可議的境界，天下人稱之為玄妙的理解，稱之為神奇的領會，稱之為超越對待，稱之為默默體悟，稱之為冥冥中的通達。一切都要離開它，捨棄它，捨棄了又捨棄，又怎麼能夠到達呢？如果不是確實得到了，與那些達到極高境界的人相似，誰能夠理解呢？推而廣之，那麼沒有什麼地方是不可以的；深入探究並加以剪裁，那麼沒有什麼地方是不恰當的。應用於證悟自性，那麼所見到的最為親切；應用於修養心性，那麼所達到的最為正當；應用於崇尚道德、辨別迷惑，那麼真假就容易顯現；應用於出世，那麼成佛之道迅速成就；應用於救世，那麼塵世的勞苦容易止息。這就是《壇經》的宗旨，所以能夠廣泛流傳於天下而不被厭棄。那些認為『即心即佛』很淺顯的人，是多麼的不自量力啊！用錐子去探測地面就認為地面很淺，從屋子的縫隙里看天就認為天很小，難道天地真的是這樣嗎？然而，即使百家之說暫時勝過它，也比不上它。而達到極高境界的人融會貫通，與眾多經典相合，就可以斷定它是正確的了。達到極高境界的人變化而通達它，不預先知道名字是不可測度的。所以，它顯明地說出來，有條理有意義；秘密地說出來，沒有開頭沒有結尾。天資敏銳的人得到它的深奧之處，天資遲鈍的人得到它的淺顯之處。可以揣測嗎？可以議論嗎？不得已用它來比況，那麼它是圓頓之教，是最上乘的佛法，是如來的清凈禪，是菩薩藏的正宗。評論者稱之為玄學，不是非常恰當嗎？天下人稱之為宗門，不是非常適宜嗎？《壇經》說：『以定慧為根本』，是趨向佛道的開始。所謂『定』，就是靜；所謂『慧』，就是明。用明來觀察，用靜來安住。安定其心，可以體悟心性；觀察其道，可以談論道。所謂『一行三昧』，就是法界一相的意思。意思是說，萬善雖然不同，都歸正於一行。

【English Translation】 English version: It is the essence of the mind. The mind seems both bright and dark, both empty and vibrant, both still and awake. Is it something with form or without form? To say it is one thing, it permeates all things; to say it is all things, it is unified in one thing. One thing is like all things, and all things are like one thing. This is called inconceivable. When it reaches the state that cannot be thought or discussed, the world calls it profound understanding, calls it miraculous comprehension, calls it transcendence of duality, calls it silent realization, calls it communication in the unseen. Everything must be left behind, abandoned, abandoned again and again, how can one reach it? If one has not truly attained it, and is similar to those who have reached the highest state, who can understand? If you extend it, then there is nothing that cannot be done; if you delve into it and tailor it, then there is nothing that is inappropriate. Applied to the realization of one's nature, then what is seen is most intimate; applied to the cultivation of the mind, then what is attained is most correct; applied to the veneration of virtue and the discernment of delusion, then truth and falsehood are easily revealed; applied to transcending the world, then the path to Buddhahood is quickly achieved; applied to saving the world, then the suffering of the world is easily extinguished. This is the essence of the 'Platform Sutra', so it can be widely spread throughout the world without being rejected. Those who think that 'the mind is Buddha' is shallow, how immeasurable they are! Using an awl to probe the ground and thinking the ground is shallow, looking at the sky through a crack in the roof and thinking the sky is small, is that really how heaven and earth are? However, even if the theories of the hundred schools temporarily surpass it, they are not as good as it. And those who have reached the highest state understand and penetrate it, and it is in harmony with many scriptures, then it can be determined that it is correct. Those who have reached the highest state transform and understand it, and it cannot be measured without knowing the name beforehand. Therefore, when it is spoken of clearly, it has order and meaning; when it is spoken of secretly, it has no beginning and no end. Those with sharp minds get its depth, and those with dull minds get its shallowness. Can it be guessed? Can it be discussed? If one has to use it as a metaphor, then it is the perfect and sudden teaching, it is the supreme vehicle, it is the pure Zen of the Tathagata (如來), it is the orthodox lineage of the Bodhisattva (菩薩) store. Commentators call it metaphysics, isn't that very appropriate? The world calls it the Zen school, isn't that very suitable? The 'Platform Sutra' says: 'Taking meditation (定) and wisdom (慧) as the foundation' is the beginning of approaching the Buddha's path. 'Meditation (定)' means stillness; 'wisdom (慧)' means clarity. Use clarity to observe, use stillness to abide. Stabilize the mind, and you can realize the nature of the mind; observe the path, and you can talk about the path. 'Samadhi of one practice (一行三昧)' means the single aspect of the Dharma realm (法界). It means that although the myriad virtues are different, they all return to the correctness of one practice.

相為體者尊大戒也。無念為宗者尊大定也。無住為本者尊大慧也。夫戒定慧者三乘之達道也。夫妙心者戒定慧之大資也。以一妙心而統乎三法。故曰大也。無相戒者戒其必正覺也。四弘願者愿度度苦也。愿斷斷集也。愿學學道也愿成成寂滅也。滅無所滅。故無所不斷也。道無所道。故無所不度也。無相懺者懺非所懺也。三歸戒者歸其一也。一也者三寶之所以出也。說摩訶般若者謂其心之至中也。般若也者聖人之方便也。聖人之大智也。固能寂之明之權之實之。天下以其寂。可以泯眾惡也。天下以其明。可以集眾善也。天下以其權。可以大有為也。天下以其實。可以大無為也。至矣哉般若也。聖人之道非夫般若不明也不成也。天下之務非夫般若不宜也不當也。至人之為以般若振。不亦遠乎。我法為上上根人說者宜之也。輕物重用則不勝。大方小授則過也。從來默傳分付者密說之謂也。密也者非不言而闇證也。真而密之也。不解此法而輒謗毀。謂百劫千生斷佛種性者。防天下亡其心也。偉乎壇經之作也。其本正其跡效。其因真其果不謬。前聖也后聖也。如此起之如此示之如此復之。浩然沛乎若大川之注也。若虛空之通也。若日月之明也。若形影之無礙也。若鴻漸之有序也。妙而得之之謂本。推而用之之謂跡。以其非始者始

【現代漢語翻譯】現代漢語譯本：以『相為體』（以現象作為本體）來說，是尊崇偉大的戒律。以『無念為宗』（以沒有念頭作為宗旨）來說，是尊崇偉大的禪定。以『無住為本』（以不執著作為根本）來說，是尊崇偉大的智慧。戒、定、慧，是通往三乘（聲聞乘、緣覺乘、菩薩乘）的通達之路。而妙心，是戒、定、慧的巨大資糧。用一個妙心來統攝這三種法，所以稱為『大』。無相戒（不執著于形式的戒律）是戒除一定要證得覺悟的念頭。四弘願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）是願望救度眾生脫離苦海，願望斷除煩惱的集結，願望學習無量的法門，願望成就寂滅的佛道。滅，沒有什麼可以滅的，所以沒有什麼不能斷除的。道，沒有什麼可以道的，所以沒有什麼不能救度的。無相懺（不執著于形式的懺悔）是懺悔那些不應該懺悔的。三歸戒（皈依佛，皈依法，皈依僧）是歸於那個『一』。這個『一』，是三寶（佛、法、僧）之所以出現的原因。宣說摩訶般若（偉大的智慧）是說心的至中境界。般若，是聖人的方便法門，是聖人的大智慧。它能夠寂靜、明澈、權變、真實。天下人憑藉它的寂靜，可以消除各種罪惡。天下人憑藉它的明澈，可以聚集各種善行。天下人憑藉它的權變，可以大有作為。天下人憑藉它的真實，可以達到大無為的境界。般若真是太偉大了！聖人的道，如果沒有般若，就不會明白，也不會成就。天下的事務，如果沒有般若，就不適宜，也不恰當。至人的作為，用般若來振奮，不是非常深遠嗎？我的佛法是為上上根器的人說的，才適宜。輕的東西用來承受重的東西，就會不堪重負。大的東西用小的方式來傳授，就會有過失。歷來默然傳授、分付，就是秘密傳說的意思。這個『密』，不是不說話，而是暗中證悟，是真實而秘密的。不理解這個法，就隨意誹謗毀壞，說會斷絕百劫千生的佛種性，這是爲了防止天下人喪失他們的心。偉大的《壇經》的著作啊！它的根本是正的，它的跡像是傚法的。它的因是真實的，它的果就不會有謬誤。前代的聖人是這樣，後代的聖人也是這樣。這樣發起，這樣示現，這樣反覆。浩浩蕩蕩，就像大河的奔流，就像虛空的通達，就像日月的光明，就像形影的無礙，就像鴻雁的漸次有序。微妙而領悟它，就叫做『本』。推演而運用它，就叫做『跡』。因為它不是從開始而開始。

【English Translation】 English version: To take 'phenomena as the substance' means to honor the great precepts. To take 'no-thought as the principle' means to honor the great samadhi (concentration). To take 'non-attachment as the foundation' means to honor the great wisdom. Precepts, samadhi, and wisdom are the path to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). And the wonderful mind is the great resource of precepts, samadhi, and wisdom. To unify these three dharmas with one wonderful mind is why it is called 'great'. The formless precepts (precepts without attachment to form) are to abstain from the thought of necessarily attaining enlightenment. The Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it) are the vows to deliver sentient beings from the sea of suffering, to cut off the accumulation of afflictions, to learn limitless dharma gates, and to achieve the stillness of the Buddha's path. Extinction, there is nothing to extinguish, so there is nothing that cannot be cut off. The path, there is nothing to path, so there is nothing that cannot be delivered. The formless repentance (repentance without attachment to form) is to repent for what should not be repented. The Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha) are to return to that 'One'. This 'One' is the reason why the Three Jewels (Buddha, Dharma, Sangha) appear. To speak of Mahaprajna (great wisdom) is to speak of the ultimate center of the mind. Prajna is the expedient means of the sages, the great wisdom of the sages. It can be tranquil, clear, expedient, and real. People of the world can eliminate all evils by its tranquility. People of the world can gather all good deeds by its clarity. People of the world can achieve great accomplishments by its expediency. People of the world can reach the state of great non-action by its reality. Prajna is truly great! The path of the sages, without prajna, will not be understood or achieved. The affairs of the world, without prajna, are not suitable or appropriate. The actions of the perfect person, invigorated by prajna, are not far-reaching? My Dharma is suitable for those with the highest faculties. It is overwhelming to use light things to bear heavy things. It is a mistake to impart great things in a small way. The silent transmission and entrustment from the past is what is meant by secret transmission. This 'secret' is not not speaking, but secretly realizing, it is real and secret. Those who do not understand this Dharma and arbitrarily slander and destroy it, saying that it will cut off the Buddha-nature for hundreds of kalpas, is to prevent people from losing their minds. Great is the writing of the Platform Sutra! Its foundation is correct, its traces are imitations. Its cause is true, its result will not be mistaken. The sages of the past were like this, and the sages of the future will be like this. It arises in this way, it manifests in this way, it repeats in this way. Vast and abundant, like the flow of a great river, like the openness of the void, like the light of the sun and moon, like the unobstructedness of form and shadow, like the orderly progression of wild geese. To subtly grasp and understand it is called 'foundation'. To deduce and apply it is called 'traces'. Because it does not begin from the beginning.

之之謂因。以其非成者成之之謂果。果不異乎因謂之正果也。因不異乎果謂之正因也。跡必顧乎本謂之大用也。本必顧乎跡謂之大乘也。乘也者聖人之喻道也。用也者聖人之起教也。夫聖人之道莫至乎心。聖人之教莫至乎修。調神入道莫至乎一相止觀。軌善成德莫至乎一行三昧。資一切戒莫至乎無相。正一切定莫至乎無念。通一切智莫至乎無住。生善滅惡莫至乎無相戒。篤道推德莫至乎四弘願。善觀過莫至乎無相懺。正所趣莫至乎三歸戒。正大體裁大用莫至乎大般若。發大信務大道莫至乎大志。天下之窮理盡性莫至乎默傳。欲心無過莫善乎不謗。定慧為始道之基也。一行三昧德之端也。無念之宗解脫之謂也。無住之本般若之謂也。無相之體法身之謂也。無相戒戒之最也。四弘願愿之極也。無相懺懺之至也。三歸戒真所歸也。摩訶智慧聖凡之大范也。為上上根人說直說也。默傳傳之至也。戒謗戒之當也。夫妙心者非修所成也。非證所明也。本成也本明也。以迷明者復明所以證也。以背成者覆成所以修也。以非修而修之。故曰正修也。以非明而明之。故曰正證也。至人闇然不見其威儀。而成德為行藹如也。至人頹然若無所持。而道顯于天下也。蓋以正修而修之也。以正證而證之也。於此乃曰罔修罔證罔因罔果。穿鑿叢脞競

{ "translations": [ "所謂『因』，是指憑藉未完成的事物來成就事物。所謂『果』，是指憑藉『因』而成就的事物。『果』與『因』沒有差異，這叫做『正果』。『因』與『果』沒有差異，這叫做『正因』。行為必然顧及根本，這叫做『大用』。根本必然顧及行為，這叫做『大乘』（Mahayana，佛教宗派，意為『大運載』）。『乘』是聖人用來比喻道路的說法。『用』是聖人用來開啟教化的說法。聖人的道路沒有比內心更重要的，聖人的教化沒有比修行更重要的。調和精神進入『道』，沒有比『一相止觀』（Ekayana-samatha-vipassana，專注于單一對像以達到止觀雙運）更重要的。規範善行成就德行，沒有比『一行三昧』（Ekavyuha-samadhi，專注于單一行為的禪定）更重要的。積累一切戒律，沒有比『無相』（animitta，不執著于外相）更重要的。端正一切禪定，沒有比『無念』（acitta，沒有妄念）更重要的。通達一切智慧，沒有比『無住』（apratisthita，不住于任何事物）更重要的。產生善念滅除惡念，沒有比『無相戒』（animitta-sila，不執著于外相的戒律）更重要的。堅定道心推行德行，沒有比『四弘願』（caturpranidhana，四種廣大的誓願）更重要的。善於觀察過錯，沒有比『無相懺』（animitta-ksama，不執著于外相的懺悔）更重要的。端正所趨向的目標，沒有比『三歸戒』（tri-sarana-sila，皈依佛、法、僧的戒律）更重要的。端正整體把握大用，沒有比『大般若』（Mahaprajna，偉大的智慧）更重要的。發起大信心致力於大道，沒有比『大志』（mahat-pranidhi，偉大的志向）更重要的。天下窮究義理探求本性，沒有比『默傳』（mauna-vyakarna，不立文字的傳承）更重要的。抑制慾望沒有比不誹謗更好的。『定』（samadhi，禪定）和『慧』（prajna，智慧）是修道的根基。『一行三昧』是德行的開端。『無念』的宗旨是解脫。『無住』的根本是『般若』。『無相』的本體是『法身』（Dharmakaya，佛的法性之身）。『無相戒』是戒律中最殊勝的。『四弘願』是願望中最極致的。『無相懺』是懺悔中最徹底的。『三歸戒』是真正所歸依之處。『摩訶智慧』（Maha-prajna，偉大的智慧）是聖人與凡人的大規範。為上上根器的人說法，就應該直接說明。『默傳』是傳承中最精妙的。戒除誹謗是最恰當的戒律。微妙的心性不是通過修行成就的，也不是通過證悟來闡明的。它本來就是成就的，本來就是明瞭的。用迷惑來闡明，是爲了恢復光明從而證悟。用背離來成就，是爲了恢復成就從而修行。用非修行的方式來修行，所以叫做『正修』。用非明瞭的方式來明瞭，所以叫做『正證』。達到極致的人，外表暗淡不顯露威儀，卻能成就德行，行為溫和。達到極致的人，頹然好像沒有什麼可以依靠，而『道』卻顯現在天下。這是因為用『正修』來修行，用『正證』來證悟。因此才說沒有修行，沒有證悟，沒有『因』，沒有『果』。穿鑿附會，瑣碎爭論。", "現代漢語譯本", "English version", "That which is called 'cause' (hetu) refers to using that which is not yet complete to accomplish something. That which is called 'effect' (phala) refers to that which is accomplished by means of a cause. If the effect is not different from the cause, it is called 'right effect'. If the cause is not different from the effect, it is called 'right cause'. Actions must consider the root, this is called 'great function' (maha-karuna). The root must consider the actions, this is called 'Mahayana' (the Great Vehicle). 'Vehicle' is the Sage's metaphor for the path. 'Function' is the Sage's way of initiating teaching. Of the Sage's paths, none is more important than the mind. Of the Sage's teachings, none is more important than practice. To harmonize the spirit and enter the path, nothing is more important than 'Ekayana-samatha-vipassana' (One Vehicle Samatha-Vipassana). To regulate good deeds and accomplish virtue, nothing is more important than 'Ekavyuha-samadhi' (One Practice Samadhi). To accumulate all precepts, nothing is more important than 'animitta' (non-appearance). To correct all samadhi, nothing is more important than 'acitta' (no-thought). To penetrate all wisdom, nothing is more important than 'apratisthita' (non-abiding). To generate good and eliminate evil, nothing is more important than 'animitta-sila' (non-appearance precepts). To strengthen the path and promote virtue, nothing is more important than the 'caturpranidhana' (Four Great Vows). To be good at observing faults, nothing is more important than 'animitta-ksama' (non-appearance repentance). To correct the direction one is heading, nothing is more important than the 'tri-sarana-sila' (Three Refuges and Precepts). To correct the overall structure and great function, nothing is more important than 'Mahaprajna' (Great Wisdom). To generate great faith and strive for the great path, nothing is more important than 'mahat-pranidhi' (Great Aspiration). Of all the ways to exhaustively investigate principles and explore nature, none is more important than 'mauna-vyakarna' (silent transmission). To control desires, nothing is better than not slandering. 'Samadhi' (concentration) and 'prajna' (wisdom) are the foundation of the path. 'Ekavyuha-samadhi' is the beginning of virtue. The principle of 'acitta' is called liberation. The root of 'apratisthita' is called 'prajna'. The substance of 'animitta' is called 'Dharmakaya' (Dharma Body). 'Animitta-sila' is the most supreme of precepts. The 'caturpranidhana' are the ultimate of vows. 'Animitta-ksama' is the most thorough of repentances. The 'tri-sarana-sila' are the true refuge. 'Maha-prajna' is the great standard for sages and ordinary people. For those of the highest capacity, speak directly. 'Mauna-vyakarna' is the most subtle of transmissions. To abstain from slander is the most appropriate precept. The subtle mind is not achieved through practice, nor is it clarified through realization. It is inherently complete, inherently clear. To use delusion to clarify is to restore clarity in order to realize. To use turning away to accomplish is to restore accomplishment in order to practice. To practice without practicing is called 'right practice'. To clarify without clarifying is called 'right realization'. The ultimate person appears dim and does not show their majesty, yet their virtue is accomplished and their conduct is gentle. The ultimate person appears to be collapsing as if they have nothing to rely on, yet the path is revealed to the world. This is because they practice with 'right practice' and realize with 'right realization'. Therefore, it is said that there is no practice, no realization, no cause, and no effect. To engage in contrived and trivial disputes...", "English translations": [ "That which is called 'cause' (hetu) refers to using that which is not yet complete to accomplish something. That which is called 'effect' (phala) refers to that which is accomplished by means of a cause. If the effect is not different from the cause, it is called 'right effect'. If the cause is not different from the effect, it is called 'right cause'. Actions must consider the root, this is called 'great function' (maha-karuna). The root must consider the actions, this is called 'Mahayana' (the Great Vehicle). 'Vehicle' is the Sage's metaphor for the path. 'Function' is the Sage's way of initiating teaching. Of the Sage's paths, none is more important than the mind. Of the Sage's teachings, none is more important than practice. To harmonize the spirit and enter the path, nothing is more important than 'Ekayana-samatha-vipassana' (One Vehicle Samatha-Vipassana). To regulate good deeds and accomplish virtue, nothing is more important than 'Ekavyuha-samadhi' (One Practice Samadhi). To accumulate all precepts, nothing is more important than 'animitta' (non-appearance). To correct all samadhi, nothing is more important than 'acitta' (no-thought). To penetrate all wisdom, nothing is more important than 'apratisthita' (non-abiding). To generate good and eliminate evil, nothing is more important than 'animitta-sila' (non-appearance precepts). To strengthen the path and promote virtue, nothing is more important than the 'caturpranidhana' (Four Great Vows). To be good at observing faults, nothing is more important than 'animitta-ksama' (non-appearance repentance). To correct the direction one is heading, nothing is more important than the 'tri-sarana-sila' (Three Refuges and Precepts). To correct the overall structure and great function, nothing is more important than 'Mahaprajna' (Great Wisdom). To generate great faith and strive for the great path, nothing is more important than 'mahat-pranidhi' (Great Aspiration). Of all the ways to exhaustively investigate principles and explore nature, none is more important than 'mauna-vyakarna' (silent transmission). To control desires, nothing is better than not slandering. 'Samadhi' (concentration) and 'prajna' (wisdom) are the foundation of the path. 'Ekavyuha-samadhi' is the beginning of virtue. The principle of 'acitta' is called liberation. The root of 'apratisthita' is called 'prajna'. The substance of 'animitta' is called 'Dharmakaya' (Dharma Body). 'Animitta-sila' is the most supreme of precepts. The 'caturpranidhana' are the ultimate of vows. 'Animitta-ksama' is the most thorough of repentances. The 'tri-sarana-sila' are the true refuge. 'Maha-prajna' is the great standard for sages and ordinary people. For those of the highest capacity, speak directly. 'Mauna-vyakarna' is the most subtle of transmissions. To abstain from slander is the most appropriate precept. The subtle mind is not achieved through practice, nor is it clarified through realization. It is inherently complete, inherently clear. To use delusion to clarify is to restore clarity in order to realize. To use turning away to accomplish is to restore accomplishment in order to practice. To practice without practicing is called 'right practice'. To clarify without clarifying is called 'right realization'. The ultimate person appears dim and does not show their majesty, yet their virtue is accomplished and their conduct is gentle. The ultimate person appears to be collapsing as if they have nothing to rely on, yet the path is revealed to the world. This is because they practice with 'right practice' and realize with 'right realization'. Therefore, it is said that there is no practice, no realization, no cause, and no effect. To engage in contrived and trivial disputes..." ] }

為其說繆乎至人之意焉。噫放戒定慧而必趨乎混茫之空。則吾末如之何也。甚乎含識溺心而浮識。識與業相乘循諸向而未始息也。像之形之人與物偕生。紛然乎天地之間。可勝數邪。得其形於人者。固萬萬之一耳。人而能覺。幾其鮮矣。聖人懷此雖以多義發之。而天下猶有所不明者也。聖人救此雖以多方治之。而天下猶有所不醒者也。賢者以智亂。不肖者以愚壅。蘋平之人以無記惛。及其感物而發喜之怒之哀之樂之。益蔽者萬端。曖然若夜行而不知所至。其承于聖人之言則計之博之。若濛霧而望遠。謂有也謂無也。謂非有也謂非無也。謂亦有也謂亦無也。以不見而卻蔽。固終身而不得其審焉。海所以在水也。魚龍死生在海而不見乎水。道所以在心也。其人終日說道而不見乎心悲夫。心固微妙幽遠難明難湊。其如此也矣。聖人既隱。天下百世雖以書傳而莫得其明驗。故壇經之宗舉乃直示其心。而天下方知即正乎性命也。若排雲霧而頓見太清。若登泰山而所視廓如也。王氏以方乎世書曰。齊一變至於魯。魯一變至於道。斯言近之矣。涅槃曰。始從鹿野苑終至跋提河。中間五十年。未曾說一字者。示法非文字也。防以文字而求其所謂也。曰依法不依人者。以法真而人假也。曰依義不依語者。以義實而語假也。曰依智而不依識

【現代漢語翻譯】現代漢語譯本：這難道不是曲解了至人的意思嗎？唉，放棄戒、定、慧，而一定要趨向於一片混沌空虛，那我實在沒有什麼辦法了。可悲啊，有情眾生沉溺於妄心而漂浮於虛妄的意識之中。意識與業力相互作用，循環往復，從未停止。現象的形態與人和萬物同時產生，紛繁複雜地存在於天地之間，哪裡能數得清呢？能夠獲得人身的，本來就是萬分之一啊。而人能夠覺悟的，更是少之又少。聖人對此憂慮，雖然用多種道理來啓發人們，但天下還是有很多人不明白。聖人爲了救度眾生，雖然用各種方法來治理，但天下還是有很多人不覺醒。賢能的人被智慧所迷惑，不賢的人被愚昧所矇蔽，普通人則處於無記的狀態中昏昏沉沉。等到他們接觸外物而產生喜、怒、哀、樂等情緒時，就更加被矇蔽了。他們迷迷糊糊地像在黑夜裡行走，不知道要到哪裡去。他們如果接受聖人的言論，就加以推測和研究，就像在霧中眺望遠方，一會兒說有，一會兒說無，一會兒說不是有，一會兒說不是無，一會兒說既有又無。因為看不清楚而反而被矇蔽，所以終身都不能得到確切的認識。海水無處不在，魚龍在海中生生死死，卻看不見水。道無處不在心中，人們終日談論道，卻看不見自己的心，真是可悲啊！心本來就是微妙幽深，難以明白，難以接近，情況就是這樣啊。聖人已經隱沒，天下百世以來，雖然有書籍流傳，但沒有人能夠得到明確的驗證。所以《壇經》的宗旨，就是直接指示人心，而天下人才知道原來成佛就在於認識自己的本性。就像撥開雲霧而頓時看見晴朗的天空，就像登上泰山而視野開闊一樣。王氏用世俗的書籍來比喻說：『齊國經過一次變革就能達到魯國的水平，魯國經過一次變革就能達到道的境界。』這話很接近真理了。《涅槃經》說：『我最初從鹿野苑開始，最終到達跋提河，這中間五十年，未曾說過一個字。』這是說佛法不是文字啊。如果用文字來尋求佛法的真諦，那就是錯誤的。『要依法不依人』，是因為法是真實的，而人是虛假的。『要依義不依語』，是因為義理是實在的，而語言是虛假的。『要依智慧而不依意識』（識蘊，梵語vijnana，指能分別、了別的心理作用）

【English Translation】 English version: Isn't this misrepresenting the meaning of the Perfected One (至人, zhìrén, Perfected Person)? Alas, to abandon precepts (戒, jiè, Sila), concentration (定, dìng, Samadhi), and wisdom (慧, huì, Prajna), and to necessarily strive for a state of chaotic emptiness, then I am truly at a loss. How lamentable that sentient beings are drowned in deluded minds and float in illusory consciousness. Consciousness and karma interact, cycling through all directions without ceasing. The forms of phenomena arise simultaneously with people and things, existing in vast complexity between heaven and earth, beyond counting. To obtain human form is already one in ten thousand. And for a person to awaken is even rarer. The sage, concerned about this, though enlightening people with many principles, still finds many in the world who do not understand. The sage, to save sentient beings, though governing with various methods, still finds many in the world who do not awaken. The wise are deluded by their wisdom, the unwise are obscured by their ignorance, and ordinary people are dulled by a state of non-recollection. When they encounter external objects and generate emotions of joy, anger, sorrow, and happiness, they become even more obscured. They are confused, like walking in the night, not knowing where they are going. If they accept the words of the sage, they speculate and investigate, like gazing into the distance through fog, sometimes saying there is, sometimes saying there is not, sometimes saying it is not there, sometimes saying it is not not there, sometimes saying it is both there and not there. Because they cannot see clearly, they are instead obscured, so they never attain a definite understanding in their entire lives. The ocean is everywhere in the water, yet fish and dragons live and die in the sea without seeing the water. The Dao is everywhere in the heart, yet people talk about the Dao all day long without seeing their own hearts, how sad! The heart is originally subtle, profound, distant, difficult to understand, and difficult to approach, such is the situation. Since the sage has disappeared, for hundreds of generations, although books have been passed down, no one has been able to obtain clear verification. Therefore, the purpose of the Platform Sutra (壇經, Tán Jīng, Platform Sutra of the Sixth Patriarch) is to directly point to the human mind, and then people will know that becoming a Buddha lies in recognizing one's own nature. It is like parting the clouds and suddenly seeing the clear sky, like climbing Mount Tai and having a broad view. Mr. Wang uses worldly books to compare, saying: 'Qi, after one transformation, can reach the level of Lu, and Lu, after one transformation, can reach the realm of the Dao.' These words are close to the truth. The Nirvana Sutra (涅槃經, Nièpán Jīng, Nirvana Sutra) says: 'I started from Deer Park (鹿野苑, Lùyě Yuàn, Sarnath) and finally arrived at the Baddie River (跋提河, Bátí Hé, River Bhadra), in the middle fifty years, I never said a word.' This means that the Dharma is not words. If you use words to seek the true meaning of the Dharma, then that is wrong. 'Rely on the Dharma, not on the person', because the Dharma is real, and the person is false. 'Rely on the meaning, not on the words', because the meaning is real, and the words are false. 'Rely on wisdom and not on consciousness'

者。以智至而識妄也。曰依了義經不依不了義經者。以了義經盡理也。而菩薩所謂即是宣說大涅槃者。謂自說與經同也。聖人所謂四人出世(即四依也)護持正法應當證知者。應當證知。故至人推本以正其末也。自說與經同。故至人說經如經也。依義依了義經故。至人顯說而合義也合經也。依法依智故。至人密說變之通之而不茍滯也。示法非文字故。至人之宗尚乎默傳也。聖人如春淘。淘而發之也。至人如秋濯。濯而成之也。聖人命之而至人效之也。至人固聖人之門之奇德殊勛大也。夫至人者始起于微。自謂不識世俗文字。及其成至也。方一席之說而顯道救世。與乎大聖人之云爲者。若合符契也。固其玄德上智生而知之。將自表其法而示其不識乎。死殆四百年。法流四海而不息。帝王者聖賢者。更三十世求其道而益敬。非至乎大聖人之所至。天且厭之久矣。烏能若此也。予固豈盡其道。幸蚊虻飲海亦預其味。敢稽首布之以遺後學者也。

真諦無聖論

真諦者何。極妙絕待之謂也。聖人者何。神智有為之謂也。有為則以言乎權。絕待則以詣乎實。實之所以全心而泯跡。權之所以攝末而趨本。然則真諦也者。豈容擬議于其間哉。聊試寓言以明其蘊耳。夫真諦者群心之元心也。眾聖之實際也。如也非如也非非如

【現代漢語翻譯】現代漢語譯本：這樣的人，憑藉智慧達到而認識虛妄。說『依據了義經不依據不了義經』，是因爲了義經窮盡真理。菩薩所說的『就是宣說大涅槃』，是指自己所說與經書相同。聖人所說的『四人出世（即四依）護持正法應當證知』，是應當證知的。所以至人推究根本以端正末節。自己所說與經書相同，所以至人說經就像經書一樣。依據義理，依據了義經，所以至人顯明地說而符合義理，符合經書。依據法，依據智慧，所以至人秘密地說，變通運用而不固執停滯。顯示法不是文字，所以至人崇尚默默傳授。聖人像春天淘洗，淘洗而啓發它；至人像秋天洗滌，洗滌而成就它。聖人命令它而至人傚法它。至人本來就是聖人門下的奇特德行、特殊功勛。至人開始時起于細微，自稱不認識世俗文字，等到他成就至境時，一次講說就能顯揚大道、拯救世人，與大聖人的作為，如同符契相合。本來就是玄妙的德行、上等的智慧，生來就知道。難道要自己表明其法，而顯示自己不認識文字嗎？去世將近四百年，佛法流傳四海而不停止，帝王和聖賢，經歷了三十代人尋求他的道而更加敬重。如果不是達到了大聖人所達到的境界，上天也早就厭棄他了，怎麼能像這樣呢？我本來就不能完全窮盡他的道，有幸像蚊虻飲海一樣也預嚐了其中的滋味，謹此稽首陳述出來，以留給後來的學者。

真諦無聖論

真諦是什麼？是極其玄妙、超越對待的境界。聖人是什麼？是具有神智、有所作為的人。有所作為就用言語來權衡，超越對待就達到真實。真實是用來保全內心而泯滅形跡的，權衡是用來統攝末節而趨向根本的。既然這樣，真諦又怎麼能容許在其中進行擬議呢？姑且試著用寓言來闡明它的蘊含罷了。真諦是所有心的本源之心，是所有聖人的實際。如，非如，非非如。

【English Translation】 English version: Such a person attains wisdom and recognizes delusion. To say 'rely on definitive sutras, not on provisional sutras' is because definitive sutras exhaust the truth. What the Bodhisattva says, 'is to proclaim the Great Nirvana,' means that what he says is the same as the sutras. What the sage says, 'four people appear in the world (namely the four reliances) to protect the Dharma, which should be known,' is what should be known. Therefore, the perfect man investigates the root to correct the branches. Because what he says is the same as the sutras, the perfect man speaks the sutras as if they were the sutras themselves. Relying on meaning, relying on definitive sutras, the perfect man speaks clearly and accords with meaning, accords with the sutras. Relying on the Dharma, relying on wisdom, the perfect man speaks secretly, adapting and understanding without being rigidly attached. Showing the Dharma is not about words, so the perfect man values silent transmission. The sage is like spring washing, washing and revealing it; the perfect man is like autumn cleansing, cleansing and completing it. The sage commands it, and the perfect man emulates it. The perfect man is originally a remarkable virtue and special merit of the sage's school. The perfect man starts from the subtle, claiming not to know worldly words, but when he achieves perfection, one discourse can reveal the great path and save the world, and his actions are like a tally matching with those of the great sage. Originally, it is a mysterious virtue and superior wisdom, known from birth. Would he reveal his Dharma and show that he does not know words? Nearly four hundred years after his death, the Dharma flows throughout the four seas without ceasing, and emperors and sages, through thirty generations, seek his path and become more respectful. If he had not reached the realm of the great sage, Heaven would have long been tired of him, how could it be like this? I originally cannot fully exhaust his path, but I am fortunate to have tasted its flavor like a mosquito drinking the sea, and I respectfully present it to leave it to later scholars.

Treatise on the Non-holiness of True Reality

What is True Reality (Zhen諦)? It is the ultimate, wonderful, and absolute state. What is a sage (聖人)? It is someone with divine wisdom and purposeful actions. Purposeful actions use words to weigh things, while transcending duality reaches reality. Reality is used to preserve the heart and extinguish traces, while weighing is used to gather the branches and move towards the root. In that case, how can True Reality allow for deliberation within it? Let me try to use allegory to clarify its implications. True Reality is the original heart of all hearts, the actual reality of all sages. Suchness, not suchness, not not suchness.

也。隱群心而不昧。現聖智而不曜。神明不能測。巧曆不能窮。故般若曰。第一真諦無成無得。言其體而存之。則清凈空廓聖凡泯然。言其照而用之。則彌綸萬有鼓舞群動。然則體而存之。若其本乎。照而用之。似其末乎。當其心冥于至本也。默乎清凈而絕聖棄智。是亦宜爾。所謂第一義諦廓然空寂。無有聖人孰為繆乎。而秦人以為太甚逕庭不近人情。若無聖人而知無者誰歟。是亦未諭其微旨也。若夫凡聖知覺者。真諦之影響妄心之攀緣耳。存乎影響即凝滯于名數。以乎攀緣則眩惑于分別。是則非聖而聖而聖人。所以大聖。無知而知其真知。所以遍知。昔人有問于昔人曰。云何是第一義諦。應曰。廓然無聖。問者或曰。對朕者誰。應曰。不識。然斯人也非昧聖而固不識也。蓋不欲人以形言而求乎真諦者也。而問人不悟。乃復云云。刻舟求劍。遠亦遠矣。以指標月其指所以在月。以言諭道。其言所以在道。顧言而不顧其道。非知道也。視指而不視其月。非識月也。所以至人常妙悟于言象之表。而獨得於形骸之外。凈名默爾而文殊稱善。空生以無說而說。天帝以無聞而聞。其不然乎。

鐔津文集卷第三大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第四

藤州鐔津東山沙門契嵩撰

【現代漢語翻譯】現代漢語譯本：它隱藏群體之心而不使其矇昧，展現聖人之智而不使其炫耀。神明無法測度，精巧的歷法也無法窮盡。所以《般若經》說，第一真諦無成無得。談論它的本體而保持它，則是清凈空曠，聖人與凡人沒有區別。談論它的照用而運用它，則是瀰漫萬有，鼓舞一切動靜。那麼，保持它的本體，是它的根本嗎？運用它的照用，是它的末端嗎？當心沉浸於至高的本源時，沉默清凈而拋棄聖智，這也是應該的。所謂第一義諦廓然空寂，沒有聖人，誰會認為是錯誤的呢？而秦人認為太過分，差距太大，不近人情。如果沒有聖人，那麼知道沒有的人又是誰呢？這也是沒有領悟其微妙之處。至於凡夫和聖人的知覺，不過是真諦的影響和妄心的攀緣罷了。執著于影響，就會凝滯于名相；依賴於攀緣，就會迷惑于分別。這樣就不是聖人而是聖人了，而聖人之所以為大聖，是因為無知而知其真知，所以才能遍知。過去有人問過去的人說：『什麼是第一義諦？』回答說：『廓然無聖。』問的人或許會說：『那面對我說話的人是誰？』回答說：『不認識。』然而這個人並非愚昧聖人而固執地不認識，而是不希望人們用言語來尋求真諦。而問的人不明白，還反覆追問，就像刻舟求劍一樣，相差太遠了。用手指指向月亮，手指的作用在於指示月亮；用言語來闡述道，言語的作用在於闡述道。只顧言語而不顧道，就不是知道；只看手指而不看月亮，就不是識月。所以至人常常在言語和形象之外巧妙地領悟，而獨自在形骸之外獲得真諦。《維摩詰經》中，維摩詰默然不語而文殊菩薩稱讚他善於表達；須菩提以無說而說；帝釋天以無聞而聞。難道不是這樣嗎？

《鐔津文集》卷第三大正藏第52冊 No. 2115 《鐔津文集》

《鐔津文集》卷第四

藤州鐔津東山沙門契嵩撰

【English Translation】 English version: It conceals the minds of the multitude without obscuring them, and manifests the wisdom of the sages without dazzling. Divine beings cannot fathom it, and ingenious calendars cannot exhaust it. Therefore, the Prajna Sutra says, 'The First Truth has no attainment and nothing to be gained.' Speaking of its essence and preserving it, it is pure and vast emptiness, where sages and ordinary beings are indistinguishable. Speaking of its illumination and employing it, it pervades all existence and animates all movements. Then, is preserving its essence its root? Is employing its illumination its end? When the mind is immersed in the supreme origin, silent and pure, abandoning sagacity and wisdom, this is also appropriate. The so-called First Principle of Truth is vast and empty, without sages; who would consider this wrong? Yet the people of Qin thought it was excessive, too far removed, and not close to human feelings. If there are no sages, then who is it that knows there is nothing? This is also not understanding its subtle meaning. As for the perceptions of ordinary beings and sages, they are merely the reflections of the True Reality and the clinging of deluded minds. Dwelling on reflections leads to stagnation in names and numbers; relying on clinging leads to confusion in distinctions. Thus, one is not a sage but a sage, and the sage is therefore a great sage, knowing true knowledge through unknowing, and thus knowing all. In the past, someone asked someone else, 'What is the First Principle of Truth?' The reply was, 'Vast emptiness, without sages.' The questioner might say, 'Who is it that is speaking to me?' The reply was, 'I do not know.' However, this person was not ignorant of sages and stubbornly did not know, but rather did not want people to seek the True Reality through words and forms. But the questioner did not understand and kept asking repeatedly, like carving a boat to find a sword, which is far, far away. Using a finger to point at the moon, the purpose of the finger is to indicate the moon; using words to explain the Tao (Dao), the purpose of the words is to explain the Tao (Dao). Paying attention to the words but not to the Tao (Dao) is not knowing the Tao (Dao); looking at the finger but not at the moon is not recognizing the moon. Therefore, perfect beings often subtly awaken beyond words and images, and uniquely attain truth beyond physical forms. In the Vimalakirti Sutra, Vimalakirti remained silent, and Manjushri praised him for his eloquence; Subhuti spoke through not speaking; Indra heard through not hearing. Is it not so?

Collected Works of Chan-jin, Volume 3 Taisho Tripitaka Volume 52, No. 2115, Collected Works of Chan-jin

Collected Works of Chan-jin, Volume 4

Composed by the Monk Qisong of Dongshan, Chan-jin, of Teng Prefecture

皇極論

天下同之之謂大公。天下中正之謂皇極。中正所以同萬物之心也。非中正所以離萬物之心也。離之則天下亂也。同之則天下治也。善為天下者。必先持皇極而致大公也。不善為天下者。必先放皇極而廢大公也。是故古之聖人推皇極於人君者。非他也。欲其治天下也。教皇極於人民者。非他也。欲其天下治也。朝廷國家者。天下之大體也。富貴崇高者。天下之大勢也。持之得其道則體勢強。持之失其道則體勢弱。道也者非他道也。皇極之道也。周之文武戡削禍亂恢大王業。富貴崇高而父子相繼。卜世之多也。卜年之永也。雖往古來今未有其過之者也。其功德聲名昭然赫然。光播於無極。所謂持之得其道者也。及乎夷平莊敬。下堂而致禮諸侯。東遷而茍避戎狄。列國強橫而不能制。富貴崇高而不能尊。岌岌乎將墜其先王之鴻業也。所謂持之失其道者也。嗚呼數口之家五畝之產。而匹夫匹婦尸之。其為人至愚也。其為治至細也。及其操中正而臨之。故家人親之。鄰里慕之。其家道之隆尚可能累世以傳於子孫。況乎備天下之大體。乘天下之大勢。有可致之資。有易為之勢。用皇極而舉之。孰有不從而服之。豈不摩肩躡足而歸之。詩曰。淑人君子。正是國人。正是國人。胡不萬年。其斯之謂也。或曰。皇

【現代漢語翻譯】現代漢語譯本

皇極論天下一致的叫做大公。天下居中守正的叫做皇極。中正，是用來統一萬物之心的。不中正，是用來離散萬物之心的。離散就會天下大亂。統一就會天下大治。善於治理天下的人，必定先秉持皇極而達到大公。不善於治理天下的人，必定先拋棄皇極而廢除大公。所以古代的聖人向人君推崇皇極，沒有別的意思，是希望他治理好天下。教導人民皇極，沒有別的意思，是希望天下太平。朝廷國家，是天下的主體。富貴崇高，是天下的權勢。掌握它，如果方法得當，那麼主體和權勢就會強大。掌握它，如果方法失當，那麼主體和權勢就會衰弱。方法是什麼呢？不是別的方法，就是皇極的方法。周朝的文王、武王平定禍亂，開創宏偉的王業，富貴崇高，父子相繼，傳世之多，歷年之久，即使是往古來今也沒有超過他們的。他們的功德聲名昭著顯赫，光輝傳播到無窮遠的地方，這就是所說的掌握它，方法得當。等到夷王、平王、莊王、敬王，走下殿堂去禮遇諸侯，向東遷都而茍且逃避戎狄，列國強大而不能制服，富貴崇高而不能使人尊重，岌岌可危，幾乎要喪失他們先王的宏偉基業了，這就是所說的掌握它，方法失當。唉，幾口人的家庭，五畝地的產業，如果有一個平庸的百姓來管理它，這個人真是太愚蠢了，他的治理也太細微了。等到他操持中正的原則來管理，所以家人親近他，鄰里羨慕他，他的家道興隆，尚且可以累世相傳給子孫。更何況具備天下的主體，憑藉天下的權勢，有可以成就的資本，有容易成功的形勢，用皇極的原則來治理，誰有不順從的呢？豈不是摩肩接踵地歸附他？《詩經》說：『善良的人君子，是國家的棟樑。是國家的棟樑，為什麼不能萬年長久？』說的就是這個道理。有人問，什麼是皇 English version

Huangji Lun (Treatise on the Supreme Standard)

That which unifies the world is called 'Great Commonality' (Da Gong). That which is central and upright in the world is called 'Supreme Standard' (Huangji). Centrality and uprightness are the means to unify the hearts of all things. Non-centrality and non-uprightness are the means to separate the hearts of all things. Separation leads to chaos in the world. Unification leads to order in the world. One who is good at governing the world must first uphold the Supreme Standard and achieve Great Commonality. One who is not good at governing the world must first abandon the Supreme Standard and abolish Great Commonality. Therefore, the ancient sages promoted the Supreme Standard to the rulers, not for any other reason than to wish them to govern the world well. They taught the Supreme Standard to the people, not for any other reason than to wish for peace and order in the world. The court and the state are the main body of the world. Wealth, nobility, and high position are the great power of the world. If one holds them and follows the right path, then the main body and the power will be strong. If one holds them and loses the right path, then the main body and the power will be weak. What is the path? It is not another path, but the path of the Supreme Standard. The Kings Wen and Wu of the Zhou dynasty quelled disasters and rebellions, expanded the great royal enterprise, and their wealth, nobility, and high position were passed down from father to son. The number of generations and the length of years were so great that even in ancient times and up to the present, none have surpassed them. Their merits and fame were clearly and brilliantly displayed, and their light spread to the infinite. This is what is meant by 'holding it and following the right path'. But when it came to Kings Yi, Ping, Zhuang, and Jing, they descended from the palace to pay respects to the feudal lords, moved the capital eastward to seek temporary refuge from the Rong and Di barbarians, the various states became strong and could not be controlled, and their wealth, nobility, and high position could not command respect. They were in imminent danger of losing the great enterprise of their ancestors. This is what is meant by 'holding it and losing the right path'. Alas, a family of a few people with five acres of land, if a common person manages it, that person is truly foolish, and his management is too trivial. But if he manages it with the principle of centrality and uprightness, then his family will be close to him, his neighbors will admire him, and his family's prosperity can be passed down to his descendants for generations. How much more so if one possesses the main body of the world, relies on the great power of the world, has the resources to achieve success, and has the favorable circumstances to make it easy, and then governs with the principle of the Supreme Standard, who would not follow and submit? Would they not flock to him, shoulder to shoulder, heel to toe? The Book of Poetry says: 'The virtuous ruler is the mainstay of the country. The mainstay of the country, why should he not live for ten thousand years?' This is what it means. Someone asks, what is the Supreme

【English Translation】 Modern Chinese Translation The world is the same as the so-called great public. The world is the middle of the so-called imperial pole. The middle is the same as the heart of all things. Non-middle is the heart of all things. The separation of the world is chaotic. The same is the world. Those who are good at the world must first hold the imperial pole and achieve great public. Those who are not good at the world must first put the imperial pole and waste the great public. Therefore, the ancient saints pushed the imperial pole to the monarch. It's not him. He wants to rule the world. Teaching the imperial pole to the people is not him. He wants the world to be ruled. The court is the great body of the world. Wealth is the great power of the world. If you hold it, you will get the way, and the body will be strong. If you hold it, you will lose the way, and the body will be weak. The way is not the other way. The way of the imperial pole. Zhou's Wen and Wu cut down the chaos and expanded the great king's business. Wealth is high and the father and son are followed by each other. The world is more. The year is also eternal. Although the past is not as good as it is now. Its merits and fame are obvious. Light is broadcast in the infinite. The so-called holding it is the way. And to Yi Ping Zhuang Jing. Down the hall to pay tribute to the princes. Dongqian and Gou avoid Rongdi. The countries are strong and cannot be controlled. Wealth is high and cannot be respected. It is about to fall to the great cause of its first king. The so-called holding it is the way. Alas, a family of several people has five acres of land. And the husband and wife corpse it. It is foolish to be a man. It is very fine to be governed. And its operation is in the middle and it is near. Therefore, the family is close to it. The neighbors admire it. Its family road is still possible to pass on to future generations. What's more, it has the great body of the world. Take advantage of the great power of the world. There is capital to be made. There is an easy trend. Use the imperial pole to lift it. Who doesn't follow it? Wouldn't you rub your shoulders and return to it? Poetry says. A good gentleman. It is the people of the country. It is the people of the country. Why not ten thousand years. Its Sri Lanka is called also. Or said. Emperor English Version The world is the same as the so-called great public. The world is the middle of the so-called imperial pole (Huangji). The middle is the same as the heart of all things. Non-middle is the heart of all things. The separation of the world is chaotic. The same is the world. Those who are good at the world must first hold the imperial pole (Huangji) and achieve great public. Those who are not good at the world must first put the imperial pole (Huangji) and waste the great public. Therefore, the ancient saints pushed the imperial pole (Huangji) to the monarch. It's not him. He wants to rule the world. Teaching the imperial pole (Huangji) to the people is not him. He wants the world to be ruled. The court is the great body of the world. Wealth is the great power of the world. If you hold it, you will get the way, and the body will be strong. If you hold it, you will lose the way, and the body will be weak. The way is not the other way. The way of the imperial pole (Huangji). Zhou's Wen and Wu cut down the chaos and expanded the great king's business. Wealth is high and the father and son are followed by each other. The world is more. The year is also eternal. Although the past is not as good as it is now. Its merits and fame are obvious. Light is broadcast in the infinite. The so-called holding it is the way. And to Yi Ping Zhuang Jing. Down the hall to pay tribute to the princes. Dongqian and Gou avoid Rongdi. The countries are strong and cannot be controlled. Wealth is high and cannot be respected. It is about to fall to the great cause of its first king. The so-called holding it is the way. Alas, a family of several people has five acres of land. And the husband and wife corpse it. It is foolish to be a man. It is very fine to be governed. And its operation is in the middle and it is near. Therefore, the family is close to it. The neighbors admire it. Its family road is still possible to pass on to future generations. What's more, it has the great body of the world. Take advantage of the great power of the world. There is capital to be made. There is an easy trend. Use the imperial pole (Huangji) to lift it. Who doesn't follow it? Wouldn't you rub your shoulders and return to it? Poetry says. A good gentleman. It is the people of the country. It is the people of the country. Why not ten thousand years. Its Sri Lanka is called also. Or said. Emperor

極何道也。曰天道也。地道也。人道也貫三才而一之。曰何謂也。曰天道不中正。則日月星辰不明。風雨霜雪不時。五行錯繆萬物不生。地道不中正。則山嶽丘陵其崩。江河淮瀆其凝。草木百實不成。城隍屋盧皆傾。人道不中正。則性情相亂。內作狂妄外作禍害。自則傷其生。他則傷其人也。故雖天之高明廣大。微皇極孰為天乎。雖地之博厚無疆。微皇極孰為地乎。雖人得秀氣而靈于萬物。微皇極孰為人乎。故皇極非聖人為之也。蓋天地素有之理也。故人失皇極而天地之變從之。聖人者先吾人而得皇極也。故因而推之以教乎其人也。伊尹曰。予天民之先覺者也。予將以斯道覺斯民也。聖人者其先覺之謂也。故聖人之所以謹于皇極者。其汲汲之於為人也。其憂天下之甚也何哉。舜禹之後其世益薄。嚚嚚㗚㗚人孰無過。小者過於其家。大者過於其國。又大者過於其天下。皇極於是振之。乃始推行於九疇。武王得之以造周之天下。天下既大且久也。所以五福六極者系一身之皇極也。休徴咎徴者系一國一天下之皇極也。皇極其可離乎。吁人莫不舉衡石以正金之輕重。引繩墨以正木之曲直。及其所以為身也為天下國家也。而不知舉皇極而正之。是聖賢豪傑之智。反出乎匠氏百工之下。孟子曰。是不為也。非不能也。夫古之人君(

一作君子)其有為也。舉皇極而行之。故不遲疑不猶豫。不稽于神不裁於人。雖堯以天下與其人。而天下之人不以非其親而怨堯。雖禹以天下及其子。而天下之人不以私其親而怨禹。湯一征自葛始。而天下信之。東面而征西夷怨。南面而征北狄怨。曰奚為后我。民望之若大旱之望雲霓也。而天下亦不以勞其征伐而怨于湯。蓋與天下公也。舜以匹夫而受人天下。周公以天下封其同姓者五十餘國。而舜周公未嘗以私己而疑乎天下。而天下亦以舜周公公于天下也。周有亂臣十人。而其國治。紂有億兆夷人。而其國亡何哉。用得中正故不必多也。用不中正雖多奚益。曰何謂用得中正。曰大才授大事。小才授小事。堪大事者不可以小失棄之。宜小事者不可以大成托之。詩曰。山有榛隰有苓。云誰之思。西方美人。彼美人兮。西方之人兮。蓋思周之用人大小得其宜也。賞罰黜陟者君人之大權也。號令刑法者君人之大教也。教不中正則其民疑。權不中正則其勢欺。曰何謂權與教之中正也。曰賞者所以進公也。不以茍愛而加厚。罰者所以抑私也。不以茍惡而增重。黜者所以懲其過。不以貴賤二其法。陟者所以陟其道。不以譭譽考其人。號令者所以定民。不可輕出而屢改。刑法者所以約民。不可多作而大謹。多作大謹則人煩而無恩。輕出

【現代漢語翻譯】現代漢語譯本：（一說作為君子）他的所作所為，是遵循皇極（指最高的法則和標準）來實行的。所以不遲疑，不猶豫，不求問于神靈，也不取決於個人意見。即使堯要把天下讓給別人，天下的人也不會因為堯不傳給自己的親人而怨恨他。即使禹要把天下傳給自己的兒子，天下的人也不會因為禹偏袒自己的親人而怨恨他。商湯一次出兵征討從葛國開始，天下的人就信任他。向東征討，西邊的夷族就抱怨；向南征討，北邊的狄族就抱怨，說：『為什麼把我們放在後面？』人民盼望他就像大旱盼望雲霓一樣。天下的人也不會因為湯頻繁的征戰而怨恨他，因為他是爲了天下人的公利。舜以平民的身份接受了天下，周公把天下分封給自己的同姓，建立了五十多個國家。舜和周公從來沒有因為自己的私利而讓天下人懷疑，天下人也認為舜和周公是爲了天下人的公利。周朝有十個賢臣，國家就治理得很好；紂王有無數的夷人，國家卻滅亡了，為什麼呢？因為用人得當，即使人少也足夠了；用人不當，即使人多又有什麼用呢？

（有人）問：『什麼叫做用人得當呢？』（孟子）答道：『大才能的人授予大事，小才能的人授予小事。能夠擔當大事的人，不能因為小的過失而拋棄他；適合做小事的人，不能把大事託付給他。《詩經》說：『山上長著榛樹，洼地裡長著苓草。想念的是誰呢？是西方的美人。那位美人啊，是西方的人啊。』這大概是讚美周朝用人，無論大小都能恰如其分。』賞賜、懲罰、罷免、晉陞，是君主掌握的重大權力；號令、刑法，是君主用來教化人民的重要手段。教化不公正，人民就會疑惑；權力不公正，君主的地位就會受到威脅。』

（有人）問：『什麼叫做權力和教化的公正呢？』（孟子）答道：『賞賜是爲了鼓勵公正的行為，不能因為個人的偏愛而加重；懲罰是爲了抑制私慾，不能因為個人的厭惡而加重。罷免是爲了懲罰過錯，不能因為地位高低而區別對待；晉陞是爲了選拔有德之人，不能因為譭謗或讚譽來考察他。號令是用來安定人民的，不能輕易發佈而又屢次更改；刑法是用來約束人民的，不能制定得過多而又過於嚴苛。制定得過多而又過於嚴苛，人民就會感到煩擾而沒有恩惠。輕易發佈

【English Translation】 English version: (Some say, acting as a gentleman) his actions are carried out by upholding the Huangji (the highest principles and standards). Therefore, he does not hesitate or waver, does not consult spirits, nor does he rely on personal opinions. Even if Yao were to relinquish the throne to someone else, the people of the world would not resent him for not passing it on to his own relatives. Even if Yu were to pass the throne to his son, the people of the world would not resent him for favoring his own relatives. Tang's first military campaign began with the state of Ge, and the world trusted him. When he campaigned to the east, the western Yi tribes complained; when he campaigned to the south, the northern Di tribes complained, saying, 'Why are we left behind?' The people looked forward to him as a great drought looks forward to rain clouds. And the world did not resent Tang for his frequent campaigns, because he was acting for the public good of the world.

Shun received the world as a commoner, and the Duke of Zhou enfeoffed his relatives, establishing more than fifty states. Shun and the Duke of Zhou never allowed the world to doubt them because of their own selfish interests, and the world also believed that Shun and the Duke of Zhou were acting for the public good of the world. The Zhou dynasty had ten virtuous ministers, and the country was well governed; King Zhou had countless Yi people, but the country perished. Why? Because employing people properly, even if there are few, is enough; employing people improperly, even if there are many, what is the use?

(Someone) asked, 'What is meant by employing people properly?' (Mencius) replied, 'Assign great talents to great tasks, and small talents to small tasks. Those who can handle great tasks should not be discarded for small mistakes; those who are suitable for small tasks should not be entrusted with great accomplishments. The Book of Poetry says, 'On the mountain there are hazel trees, in the lowlands there are ling grasses. Who is being thought of? It is the beauty of the West. That beauty, she is a person of the West.' This is probably praising the Zhou dynasty for employing people, whether great or small, appropriately.' Rewards, punishments, dismissals, and promotions are the major powers held by the ruler; decrees and laws are the important means by which the ruler educates the people. If education is not just, the people will be doubtful; if power is not just, the ruler's position will be threatened.'

(Someone) asked, 'What is meant by the justice of power and education?' (Mencius) replied, 'Rewards are for encouraging just behavior, and should not be increased because of personal favoritism; punishments are for suppressing selfish desires, and should not be increased because of personal dislike. Dismissals are for punishing mistakes, and the law should not be applied differently based on status; promotions are for selecting virtuous people, and people should not be evaluated based on slander or praise. Decrees are for stabilizing the people, and should not be issued lightly and then changed repeatedly; laws are for restraining the people, and should not be made too many and too strict. If they are made too many and too strict, the people will feel troubled and without grace. Issuing them lightly

屢改則人惑而無準。以譭譽考其人則愛惡者得以肆其言。以貴賤二其法則高明者得以恃其勢。以茍惡而增重則失在不仁。以茍愛而加厚則失在非禮。禮者皇極之容也。樂者皇極之聲也。制度者皇極之器也。不舉其器則井田差賦稅亂車服宮室上僭下逼。不振其聲則人神不和風俗流蕩。不昭其容則尊卑無別上下相繆。夫皇極者不為古而有不為今而無。不為堯舜禹湯而長。不為粲紂幽厲而消。唯在其行之者也。行之至。所以為帝為王。行之未至。所以為五霸為諸侯。絕而不行。所以為亡國。得者為聖。履者為賢。棄而不學者其為小人哉。或曰。秦漢其于皇極至之乎。曰秦亡其國雖不論而皇極斷可識矣。漢之於皇極。觀其書則一一可辨。概而語之亦未之至。其在王霸之間也。或者以為然矣。

中庸解第一

或曰。中庸與禮記疑若異焉。夫禮者。所以序等差而紀制度也。中庸者。乃正乎性命之說而已。與諸禮經不亦異乎。叟從而辨之曰。子豈不知夫中庸乎。夫中庸者。蓋禮之極而仁義之原也。禮樂刑政仁義智信。其八者一于中庸者也。人失於中性接於物。而喜怒哀懼愛惡生焉。嗜慾發焉。有聖人者。懼其天理將滅而人倫不紀也。故為之禮樂刑政。以節其喜怒哀懼愛惡嗜慾也。為之仁義智信。以廣其教道也。為之禮也

【現代漢語翻譯】現代漢語譯本：如果屢次更改法令，人們就會迷惑而無所適從。如果用譭譽來考察人，那麼喜歡和厭惡的人就可以肆意發表言論。如果用貴賤來區分法則，那麼地位高的人就可以依仗權勢。如果因為小的過錯而加重懲罰，那就是不仁。如果因為小的喜愛而加倍獎賞，那就是不合禮儀。禮，是皇極（衡量一切的標準）的外在表現。樂，是皇極的聲音。制度，是皇極的工具。不使用這些工具，那麼井田制度、賦稅就會混亂，車服宮室就會出現僭越和逼迫。不振興樂，那麼人神就不會和諧，風俗就會流蕩。不彰顯禮，那麼尊卑就沒有區別，上下就會相互冒犯。皇極，不是因為古代有而存在，也不是因為現在沒有而消失。不會因為堯舜禹湯而增長，也不會因為桀紂幽厲而消亡。只在于執行它的人。執行得好，就可以成為帝王。執行得不夠好，就只能成為五霸或諸侯。完全不執行，就會導致國家滅亡。領悟它的人是聖人，踐行它的人是賢人，拋棄而不學習它的人，就是小人啊。有人問：秦漢對於皇極，達到極致了嗎？我說：秦朝滅亡，雖然不討論它，但皇極是可以識別的。漢朝對於皇極，看它的典籍就能一一辨別。概括來說，也沒有達到極致，只是在王道和霸道之間。或許有人認為我說得對吧。

《中庸解》第一

有人問：《中庸》與《禮記》好像不同啊。《禮》是用來區分等級和記載制度的。《中庸》只是闡述性命的道理而已，與各種禮經不是不同嗎？老者於是辨解說：你難道不了解《中庸》嗎？《中庸》，是禮的極致，是仁義的根源。禮樂刑政仁義智信這八個方面，都統一于中庸。人失去中正的本性，接觸外物，就會產生喜怒哀懼愛惡，嗜慾也會產生。有聖人，擔心天理將要滅絕，人倫綱紀將要廢弛，所以制定禮樂刑政，來節制人們的喜怒哀懼愛惡嗜慾，制定仁義智信，來推廣教化。

【English Translation】 English version: If laws are changed frequently, people will be confused and have no standard to follow. If people are judged by praise and blame, then those who love and hate will be able to speak recklessly. If laws are differentiated by nobility and lowliness, then those in high positions will be able to rely on their power. If punishments are increased for minor offenses, it is a lack of benevolence. If rewards are doubled for minor favors, it is a breach of etiquette. Etiquette is the outward manifestation of Huangji (the ultimate standard). Music is the voice of Huangji. Institutions are the tools of Huangji. If these tools are not used, then the well-field system and taxes will be chaotic, and carriages, clothing, palaces, and residences will be usurped and oppressed. If music is not revitalized, then humans and spirits will not be in harmony, and customs will be dissipated. If etiquette is not manifested, then there will be no distinction between the noble and the lowly, and superiors and inferiors will offend each other. Huangji does not exist because it existed in ancient times, nor does it disappear because it does not exist now. It does not increase because of Yao, Shun, Yu, and Tang, nor does it diminish because of Jie, Zhou, You, and Li. It depends only on those who practice it. Those who practice it well can become emperors and kings. Those who do not practice it well can only become the Five Hegemons or feudal lords. Those who do not practice it at all will cause their country to perish. Those who understand it are sages, those who practice it are virtuous, and those who abandon it and do not learn it are petty people. Someone asked: Did the Qin and Han dynasties reach the ultimate in Huangji? I said: Although the Qin dynasty perished and is not discussed, Huangji can be recognized. As for the Han dynasty's Huangji, it can be distinguished one by one by looking at its books. Generally speaking, it has not reached the ultimate, but is between the way of kings and the way of hegemons. Perhaps someone thinks I am right.

Chapter 1 of 'Explanation of the Doctrine of the Mean'

Someone asked: The 'Doctrine of the Mean' and the 'Book of Rites' seem different. 'Rites' are used to distinguish ranks and record institutions. The 'Doctrine of the Mean' only explains the principles of nature and destiny. Isn't it different from the various ritual classics? The old man then explained: Don't you understand the 'Doctrine of the Mean'? The 'Doctrine of the Mean' is the ultimate of rites and the origin of benevolence and righteousness. The eight aspects of rites, music, punishments, politics, benevolence, righteousness, wisdom, and trustworthiness are all unified in the 'Doctrine of the Mean'. When people lose their central and upright nature and come into contact with external things, joy, anger, sorrow, fear, love, and hate will arise, and desires will also arise. There are sages who worry that the principles of heaven will be extinguished and the human relationships will be abandoned, so they formulate rites, music, punishments, and politics to regulate people's joy, anger, sorrow, fear, love, hate, and desires, and they formulate benevolence, righteousness, wisdom, and trustworthiness to promote education.

。有上下內外。使喜者不得茍親。怒者不得茍疏。為之樂也。有雅正平和之音以接其氣。使喜與嗜慾者不得淫泆為之刑也。有誅罰遷責。使怒而發惡者不得相凌。為之政也。有賞有罰。使哀者得告懼者有勸。為之仁也。教其寬厚而容物。為之義也。教其作事必適宜。為之智也。教其疏通而知變為之信也。教其發言而不欺。故禮樂刑政者。天下之大節也。仁義智信者天下之大教也。情之發不逾其節。行之修不失其教。則中庸之道庶幾乎。夫中庸者。立人之道也。是故君子將有為也。將有行也。必修中庸然後舉也。飲食可絕也。富貴崇高之勢可讓也。而中庸不可去也。其誠其心者。其修其身者。其正其家者。其治其國者。其明德于天下者。舍中庸其何以為也。亡國滅身之人。其必忘中庸故也。書曰。道也者。不可須臾離也。可離非道也。其此之謂乎。

中庸解第二

或問曰。所謂禮樂刑政天下之大節也。仁義智信天下之大教也。情之作不逾其節。行之修不失其教。則中庸之道庶幾乎。仆也冥然未達其意。子復為我言之。叟曰。孺子有志哉。可聞道也。夫教也者。所以推於人也。節也者。所以制於情也。仁義智信舉。則人倫有其紀也。禮樂刑政修。則人情得其所也。人不暴其生。人之生理得也。情不亂其性。人

【現代漢語翻譯】現代漢語譯本：有上下內外之分，讓喜歡的人不能過分親近，憤怒的人不能過分疏遠，這是禮樂的作用。用雅正平和的音樂來調和人的氣息，使喜好和慾望不能過度放縱，這是刑罰的作用。有誅殺和貶謫，使憤怒而作惡的人不能互相侵犯，這是政治的作用。有獎賞有懲罰，使悲哀的人可以傾訴，恐懼的人得到勸勉，這是仁的作用。教導人們寬厚待人，容納萬物，這是義的作用。教導人們做事必須適宜，這是智的作用。教導人們疏通事理，懂得變通，這是信的作用。教導人們說話不欺騙。所以，禮樂刑政是天下的大綱，仁義智信是天下的大教。情感的抒發不超過禮的節制，行為的修養不違背道的教誨，那麼就接近中庸之道了。中庸之道，是立身處世的根本。因此，君子將有所作為，將有所行動，必定先修養中庸之道然後才行動。飲食可以斷絕，富貴崇高的地位可以放棄，而中庸之道不可拋棄。那些真誠其心的人，修養其身的人，端正其家的人，治理其國的人，在天下彰顯美德的人，捨棄中庸之道，他們還能做什麼呢？亡國滅身的人，必定是忘記了中庸之道。書上說：『道，是不可以片刻離開的，可以離開的就不是道。』說的就是這個意思吧。中庸解第二有人問道：『所說的禮樂刑政是天下的大綱，仁義智信是天下的大教，情感的抒發不超過禮的節制，行為的修養不違背道的教誨，那麼就接近中庸之道了嗎？我對此還很迷惑，請您再為我講解。』叟回答說：『你這孩子有志向啊，可以聽聞大道了。教化，是用來推及於人的；節制，是用來約束情感的。仁義智信具備了，那麼人倫就有了綱紀；禮樂刑政修明了，那麼人的情感就得到了安頓。人們不殘害生命，人的生存規律就得到了保障；情感不擾亂本性，人

【English Translation】 English version: There are distinctions of high and low, inside and outside, so that those who are pleased cannot be excessively intimate, and those who are angry cannot be excessively estranged. This is the function of ritual and music. Using elegant, upright, and harmonious music to regulate people's qi (vital energy), so that fondness and desires cannot be excessively unrestrained. This is the function of punishments. There are executions and demotions, so that those who are angry and commit evil cannot infringe upon each other. This is the function of governance. There are rewards and punishments, so that those who are sorrowful can confide, and those who are fearful can be encouraged. This is the function of benevolence (ren). Teaching people to be generous and tolerant of all things. This is the function of righteousness (yi). Teaching people to act appropriately in all matters. This is the function of wisdom (zhi). Teaching people to be open-minded and understand change. This is the function of trustworthiness (xin). Teaching people to speak without deception. Therefore, ritual, music, punishments, and governance are the great principles of the world. Benevolence, righteousness, wisdom, and trustworthiness are the great teachings of the world. If the expression of emotions does not exceed the bounds of ritual, and the cultivation of conduct does not deviate from the teachings of the Way, then one is close to the Way of the Mean (zhongyong). The Way of the Mean is the foundation for establishing oneself. Therefore, when a junzi (gentleman) is about to act or undertake something, he must first cultivate the Way of the Mean before proceeding. Food and drink can be abstained from, and the status of wealth and high position can be yielded, but the Way of the Mean cannot be abandoned. Those who are sincere in their hearts, cultivate their persons, rectify their families, govern their states, and manifest virtue in the world, what can they do without the Way of the Mean? Those who lose their states and destroy themselves must have forgotten the Way of the Mean. The Book says: 『The Way cannot be separated from for even a moment; what can be separated from is not the Way.』 Is this not what it means? Explanation of the Doctrine of the Mean, Part 2 Someone asked: 『It is said that ritual, music, punishments, and governance are the great principles of the world, and that benevolence, righteousness, wisdom, and trustworthiness are the great teachings of the world. If the expression of emotions does not exceed the bounds of ritual, and the cultivation of conduct does not deviate from the teachings of the Way, then one is close to the Way of the Mean? I am still confused about this. Please explain it to me further.』 The elder replied: 『You are a young man with aspirations, worthy of hearing the Great Way. Teaching is what is extended to others; restraint is what is used to control emotions. When benevolence, righteousness, wisdom, and trustworthiness are present, then human relationships have their order. When ritual, music, punishments, and governance are cultivated, then human emotions are settled. People do not harm their lives, and the natural laws of human existence are protected; emotions do not disturb the nature, and people

之性理正也。則中庸之道存焉。故喜怒哀樂愛惡嗜慾。其牽人以喪中庸者也。仁義智信禮樂刑政。其導人以返中庸者也。故曰仁義智信禮樂刑政其八者一于中庸者也。夫中庸也者。不為也。不器也。明於日月而不可睹也。幽于鬼神而不可測也(測或作無)唯君子也。故能以中庸全。唯小人也。故能以中庸變。全之者為善。則無所不至也。變之者為不善。則亦無所不至也。書曰。人皆曰。予知擇乎中庸而不能期月守也。是聖人豈不欲人之終始於中庸而慎其變也。舜以之為人君。而後世稱其聖。顏回以之為人臣。而後世稱其賢。武王周公以之為人子。而後世稱其孝。中庸者豈妄乎哉。噫後世之為人君者。為人臣者。為人之子孫者。而後世不稱非他也。中庸之不修故也。

中庸解第三

或問。洪範曰。皇建其有極。說者云。大立其有中者也。斯則與子所謂中庸之道。異乎同邪。曰與夫皇極大同而小異也。同者以其同趨乎治體也。異者以其異。乎教道也。皇極教也。中庸道也。道也者。出萬物也入萬物也。故以道為中也。其中庸曰。喜怒哀樂之未發謂之中。發而皆中節謂之和。中也者。天下之大本也。和也者。天下之達道也。致中和天地位焉。此不亦出。入萬物乎。教也者。正萬物直萬物也。故以教為中也。其洪

【現代漢語翻譯】現代漢語譯本：本性的道理端正了，那麼中庸之道就存在了。所以，喜、怒、哀、樂、愛、惡、嗜慾，這些牽引人而使人喪失中庸。仁、義、智、信、禮、樂、刑、政，這些引導人返回中庸。所以說仁、義、智、信、禮、樂、刑、政這八個方面，都統一于中庸。所謂中庸，是不偏頗，不侷限於某一用途。它像日月一樣光明卻不可見，像鬼神一樣隱秘而不可測（或作『無』）。只有君子，才能用中庸保全自身；只有小人，才能用中庸改變自身。保全中庸的人行善，那麼沒有什麼不能達到的；改變中庸的人作惡，那麼也沒有什麼不能達到的。《尚書》上說：『人們都說，我知道選擇中庸之道，卻不能堅持一個月。』聖人難道不是希望人們自始至終都遵循中庸，並謹慎地對待改變嗎？舜因為遵循中庸而成為君王，後世稱他為聖人；顏回因為遵循中庸而成為臣子，後世稱他為賢人；武王、周公因為遵循中庸而為人子，後世稱他們為孝子。中庸難道是虛妄的嗎？唉！後世的君王、臣子、子孫，不被後世稱頌，不是因為別的，而是因為沒有修養中庸之道啊。

中庸解第三

有人問：《洪範》上說：『君王要建立最高的準則。』解釋的人說：『要大力確立中正之道。』這和您所說的中庸之道，是相同還是不同呢？回答說：『和《洪範》所說的皇極，大體相同而略有差異。相同之處在於它們都趨向于治理國家；不同之處在於它們在教化方面有所不同。《洪範》是教化，中庸是道。道，產生萬物，也進入萬物。所以用道作為中。中庸說：『喜怒哀樂沒有表現出來的時候，叫做中；表現出來都合乎法度，叫做和。中，是天下的根本；和，是天下通行的道路。達到中和的境界，天地就各安其位，萬物就各得其所。』這不也是產生和進入萬物嗎？教化，是匡正萬物，使萬物正直。所以用教化作為中。《洪範》

【English Translation】 English version: When the principle of one's nature is correct, then the Doctrine of the Mean exists. Therefore, joy, anger, sorrow, pleasure, love, hate, and desires are what lead people astray and cause them to lose the Mean. Benevolence, righteousness, wisdom, trustworthiness, propriety, music, punishment, and governance are what guide people back to the Mean. Therefore, it is said that benevolence, righteousness, wisdom, trustworthiness, propriety, music, punishment, and governance, these eight aspects, are unified in the Mean. The Mean is being impartial and not being limited to a specific use. It is as bright as the sun and moon yet invisible, as mysterious as ghosts and spirits yet immeasurable (or 'nonexistent'). Only the superior person can preserve himself with the Mean; only the petty person can change himself with the Mean. Those who preserve the Mean do good, and there is nothing they cannot achieve; those who change the Mean do evil, and there is also nothing they cannot achieve. The Book of Documents says: 'People all say, I know how to choose the Mean, but I cannot adhere to it for a month.' Does the sage not desire that people follow the Mean from beginning to end and be cautious about changing it? Shun (a legendary sage king) became a ruler because he followed the Mean, and later generations called him a sage; Yan Hui (Confucius's favorite disciple) became a minister because he followed the Mean, and later generations called him a virtuous man; King Wu (founder of the Zhou dynasty) and the Duke of Zhou (regent for King Wu's son) became filial sons because they followed the Mean, and later generations called them filial. Is the Mean false? Alas! The rulers, ministers, and descendants of later generations are not praised by later generations, not because of anything else, but because they have not cultivated the Doctrine of the Mean.

Explanation of the Doctrine of the Mean, Part 3

Someone asked: The Hong Fan (Great Plan) says: 'The sovereign establishes the Great Standard.' The commentators say: 'He greatly establishes the central way.' Is this the same as or different from what you call the Doctrine of the Mean? I reply: It is largely the same but slightly different from the Great Standard. The similarity lies in that they both tend towards good governance. The difference lies in that they differ in their teachings. The Great Standard is teaching; the Doctrine of the Mean is the Way. The Way produces all things and enters all things. Therefore, the Way is taken as the center. The Doctrine of the Mean says: 'When joy, anger, sorrow, and pleasure have not yet been expressed, it is called equilibrium; when they are expressed and all are in proper measure, it is called harmony. Equilibrium is the great foundation of the world; harmony is the universal path of the world. When equilibrium and harmony are attained to the highest degree, heaven and earth will be in their proper positions, and all things will flourish.' Is this not producing and entering all things? Teaching is to correct all things and make all things upright. Therefore, teaching is taken as the center. The Hong Fan

范曰。無偏無陂遵王之義。無有作好遵王之道。無有作惡遵王之路。無偏無黨王道蕩蕩。無黨無偏王道平平。無反無側王道正直。會其有極歸其有極。此不亦正直萬物乎。夫中庸之於洪範。其相爲表裡也。猶人之有乎心焉。人而無心則曷以形生哉。心而無人亦曷以施其思慮之為哉。問曰。鄭氏其解天命之謂性。雲天命謂天所命生人者也。是謂性命。木神則仁。金神則義。火神則禮。水神則智。土神則信。考夫鄭氏之義疑。若天命生人。其性則從所感而有之也。感乎木神則仁性也。感乎金水火土之神則義禮智信之性也。似非習而得之也。與子所謂仁義禮智信其于性也必教而成之不亦異乎。幸聞其所以然。叟曰。快哉子之問。吾嘗病鄭氏之說不詳。而未暇議之。然鄭氏者。豈能究乎性命之說耶。夫所謂天命之謂性者。天命則天地之數也。性則性靈也。蓋謂人以天地之數而生合之性靈者也。性乃素有之理也。情感而有之也。聖人以人之性皆有乎恩愛感激知別思慮狥從之情也。故以其教因而充之。恩愛可以成人也。感激可以成義也。知別可以成禮也。思慮可以成智也。狥從可以成信也。孰有因感而得其性耶。夫物之未形也。則性之與生俱無有也。孰為能感乎。人之既生也。何待感神物而有其性乎。彼金木水火土。其為物也無知

【現代漢語翻譯】現代漢語譯本：范（指范仲淹）說：『不偏不倚，遵循王者的正義；不徇私偏愛，遵循王者的正道；不作惡，遵循王者的正路。不偏袒，不結黨，王道才能廣闊平坦；不結黨，不偏袒，王道才能公平正直；不傾斜，不偏頗，王道才能端正不阿。匯聚于至高準則，歸向于至高準則。這不就是正直貫穿萬物嗎？』《中庸》對於《洪範》，它們之間是相互表裡的關係，就像人有心一樣。人如果沒有心，又怎麼能有形體生命呢？心如果沒有人（的意志），又怎麼能發揮它的思考能力呢？有人問：『鄭玄解釋『天命之謂性』，說『天命』是指上天賦予人生命的。這就是所謂的『性命』。木神對應仁，金神對應義，火神對應禮，水神對應智，土神對應信。考察鄭玄的解釋，我感到疑惑，如果天命賦予人生命，那麼人的本性就隨著所感應的事物而產生。感應到木神就產生仁的本性，感應到金、水、火、土之神就產生義、禮、智、信的本性。這似乎不是通過後天學習而獲得的。這與您所說的仁義禮智信這些本性必須通過教育才能形成，不是有很大的不同嗎？希望您能解釋其中的道理。』老者說：『您的問題提得很好！我一直認為鄭玄的說法不夠詳盡，但沒有時間討論。然而，鄭玄又怎麼能徹底瞭解性命的道理呢？所謂『天命之謂性』，『天命』是指天地執行的規律，『性』是指人的靈性。意思是說，人稟受天地執行的規律而生，並具有與之相合的靈性。本性是原本就存在的道理，情感是後天產生的。聖人認為人的本性都具有恩愛、感激、知別、思慮、順從的情感，所以用教化來引導並充實這些情感。恩愛可以成就仁德，感激可以成就義行，知別可以成就禮儀，思慮可以成就智慧，順從可以成就信用。哪裡有因為感應而獲得本性的說法呢？事物在沒有形成之前，本性和生命都是不存在的，又怎麼能感應呢？人在出生之後，又何必等待感應神物才能具有本性呢？那金、木、水、火、土，作為物體，是沒有知覺的。』

【English Translation】 English version: Fan (referring to Fan Zhongyan) said, 'Without bias or partiality, follow the righteousness of the king; without favoritism, follow the right path of the king; without doing evil, follow the road of the king. Without partiality or partisanship, the king's way is broad and flat; without partisanship or partiality, the king's way is fair and upright; without leaning or deviation, the king's way is straight and correct. Converge to the ultimate principle, return to the ultimate principle. Is this not the uprightness that permeates all things?' The 'Doctrine of the Mean' in relation to the 'Hong Fan' are like the relationship between the exterior and interior, just as a person has a heart. If a person has no heart, how can they have a physical life? If the heart has no person (no will), how can it exert its thinking ability? Someone asked, 'Zheng Xuan explains 'What Heaven ordains is called nature,' saying that 'Heaven's mandate' refers to what Heaven bestows upon people's lives. This is what is called 'nature and life.' The wood deity corresponds to benevolence, the metal deity corresponds to righteousness, the fire deity corresponds to propriety, the water deity corresponds to wisdom, and the earth deity corresponds to trustworthiness. Examining Zheng Xuan's interpretation, I am puzzled. If Heaven's mandate gives life to people, then people's nature arises from what they sense. Sensing the wood deity produces the nature of benevolence, sensing the deities of metal, water, fire, and earth produces the nature of righteousness, propriety, wisdom, and trustworthiness. This does not seem to be acquired through learning. This is very different from what you say, that benevolence, righteousness, propriety, wisdom, and trustworthiness must be formed through education. I hope you can explain the reason for this.' The elder said, 'Your question is excellent! I have always thought that Zheng Xuan's explanation is not detailed enough, but I have not had time to discuss it. However, how can Zheng Xuan thoroughly understand the principles of nature and life? The so-called 'What Heaven ordains is called nature,' 'Heaven's mandate' refers to the laws of the universe, and 'nature' refers to human spirituality. It means that people are born with the laws of the universe and possess a spirituality that is in harmony with it. Nature is a principle that exists originally, and emotions are produced later. The sages believe that human nature has emotions of kindness, gratitude, discernment, thought, and obedience, so they use education to guide and enrich these emotions. Kindness can achieve benevolence, gratitude can achieve righteous actions, discernment can achieve propriety, thought can achieve wisdom, and obedience can achieve trustworthiness. Where does the saying that one obtains nature through sensing come from? Before things take shape, nature and life do not exist, so how can they sense anything? After people are born, why must they wait to sense divine objects to have nature? Those metal, wood, water, fire, and earth, as objects, have no consciousness.'

。孰能諄諄而命其然乎。怪哉鄭子之言也。亦不思之甚矣。如其說。則聖人者何用教為。而或者默爾然之。

中庸解第四

或曰。吾嘗聞。人之性有上下。猶手足焉。不可移也。故孔子曰。唯上智與下愚不移。韓子曰。上焉者善焉而已矣。下焉者惡焉而已矣。孟子曰。然則犬之性猶牛之性。牛之性猶人之性。而與子之謂性者疑。若無賢不肖也。無人之與畜也。混然為一不辨其上下焉。而足可加於首。首可置於足。顛之倒之。豈見其不移者也。子何以異於聖賢之說耶。叟曰。吾雖與子終日云云。而子猶頑而不曉。將無可奈何乎。子接吾語而不以心通。仍以事責我耶。我雖巧說。亦何以逃于多言之誅乎。仲尼曰。唯上智與下愚不移者。蓋言人有才不才。其分定矣。才而明者。其為上矣。不才而昧者。其為下矣。豈曰其性有上下哉。故其先曰。性相近也。習相遠也。而上智與下愚不移。次之茍以性有上下而不移也。則飲食男女之性。唯在於智者。而愚者不得有之。如皆有之則不可謂其性定於上下也。韓子之言。其取乎仲尼。所謂不移者也。不能遠詳其義而輒以善惡定其上下者。豈誠然耶。善惡情也。非性也。情有善惡。而性無善惡者何也。性靜也。情動也。善惡之形見於動者也。孟子之言犬之性猶牛之性。牛之

【現代漢語翻譯】現代漢語譯本：誰又能苦口婆心地命令它如此呢？真是奇怪啊，鄭子說的話！也是考慮得太不周全了。如果按照他的說法，那麼聖人還用得著教化嗎？而有些人卻默默地認可了他的說法。

《中庸解》第四

有人說：『我曾經聽說，人的本性有高下之分，就像手和腳一樣，是不能改變的。』所以孔子說：『只有上等的智者和下等的愚者是不可改變的。』韓愈說：『上等的人只是行善罷了，下等的人只是作惡罷了。』孟子說：『既然如此，那麼狗的本性就像牛的本性，牛的本性就像人的本性。』而你所說的本性，讓人疑惑，好像沒有賢與不肖的區別，沒有人與禽獸的區別，混同為一，不分辨其高下，以至於腳可以放在頭上，頭可以放在腳下，顛倒過來，哪裡能看到它不可改變呢？你又憑什麼不同於聖賢的說法呢？我說：『我即使與你整天談論，你仍然頑固不化，不能理解，將要無可奈何了嗎？你接受我的話卻不用心去領會，仍然用事情來責備我嗎？我即使巧言善辯，又怎麼能逃脫多言的罪責呢？』仲尼（孔子的字）說：『只有上等的智者和下等的愚者不可改變』，是說人有才與不才，他們的區分是確定的。有才而明智的人，就是上等的人；沒有才而愚昧的人，就是下等的人。難道是說他們的本性有高下之分嗎？所以他先說：『本性是相近的，習性是相遠的。』而上等的智者和下等的愚者不可改變，其次如果認為本性有高下之分而不可改變，那麼飲食男女的本性，就只存在於智者身上，而愚者就不能擁有。如果都擁有，就不能說他們的本性是固定在高下之分的。韓愈的話，是取自仲尼所說的『不可改變』。不能深入詳細地瞭解它的含義，就輕易地用善惡來確定其高下，難道是真的嗎？善惡是情感，不是本性。情感有善惡，而本性沒有善惡，這是為什麼呢？本性是靜止的，情感是變動的，善惡的形態顯現在變動的事物上。孟子說狗的本性就像牛的本性，牛的

【English Translation】 English version: Who can earnestly command it to be so? Strange indeed are the words of Zheng Zi! He also does not think deeply enough. If according to his words, then what use is there for sages to teach? And some silently agree with his words.

Explanation of the Doctrine of the Mean, Part Four

Someone said: 'I have heard that the nature of people has high and low distinctions, just like hands and feet, which cannot be changed.' Therefore, Confucius said: 'Only the highest wisdom and the lowest foolishness are unchangeable.' Han Yu said: 'The superior ones simply do good, and the inferior ones simply do evil.' Mencius said: 'If that is the case, then the nature of a dog is like the nature of an ox, and the nature of an ox is like the nature of a person.' And your so-called nature makes one doubt, as if there is no distinction between the virtuous and the unworthy, no distinction between humans and animals, all mixed together, without distinguishing between high and low, to the extent that feet can be placed on the head, and the head can be placed on the feet, turned upside down. Where can one see that it is unchangeable? How are you different from the sayings of the sages?' I said: 'Even if I talk to you all day long, you are still stubborn and cannot understand. Is there nothing I can do? You accept my words but do not comprehend them with your heart, and still blame me with matters? Even if I am eloquent, how can I escape the blame of excessive words?' Confucius (仲尼, Zhong Ni, courtesy name of Confucius) said: 'Only the highest wisdom and the lowest foolishness are unchangeable,' meaning that people have talent and lack of talent, and their distinctions are certain. Those with talent and wisdom are the superior ones; those without talent and foolishness are the inferior ones. Does it mean that their nature has high and low distinctions? Therefore, he first said: 'Nature is similar, habits are far apart.' And the highest wisdom and the lowest foolishness are unchangeable. Secondly, if one believes that nature has high and low distinctions and is unchangeable, then the nature of eating, drinking, and sexual desire only exists in the wise, and the foolish cannot possess it. If everyone possesses it, then it cannot be said that their nature is fixed in high and low distinctions. The words of Han Yu are taken from what Confucius said about being 'unchangeable.' If one cannot deeply and thoroughly understand its meaning and readily uses good and evil to determine its high and low distinctions, is that really true? Good and evil are emotions, not nature. Why do emotions have good and evil, while nature has no good and evil? Nature is still, emotions are moving. The forms of good and evil appear in moving things. Mencius said that the nature of a dog is like the nature of an ox, and the nature of an ox is

性猶人之性者。孟氏其指性之所欲也。宜其不同也。吾之所言者性也。彼二子之所言者情也。情則孰不異乎。性則孰不同乎。或曰。然則犬牛猶人也。眾人猶聖賢也。何以見乎眾人。與聖賢耶。曰子誠不知也。犬牛則犬牛矣。眾人則眾人矣。聖賢則聖賢矣。夫犬牛所以為犬牛者。犬牛性而不別也。眾人之所以為眾人者。眾人靈而不明也。賢人之所以為賢人者。賢人明而未誠也。聖人之所以為聖人者。則聖人誠且明也。夫誠也者。所謂大誠也(夫或作大或作性)中庸之道也。靜與天地同其理。動與四時合其運。是故聖人以之禮也。則君臣位焉。父子親焉。兄弟悌焉。男女辨焉。老者有所養。少者有所教。壯者有所事。弱者有所安。婚娶喪葬則終始得其宜。天地萬物莫不有其序。以之樂也。朝廷穆穆天下無憂。陰陽和也。風雨時也。凡有血氣之屬。莫不昭蘇歌于郊社宗廟而鬼神來假以之刑也。則軍旅獄訟理。而四夷八蠻畏其威。其民遠罪而遷善。以之政也。則賢者日進。佞者絕去。制度大舉。聲明文物。可示於後世仁之則。四海安義之則。萬物宜智之則。事業舉信之則。天下以實應。聖人之以中庸作也如此。

中庸解第五

或者再拜而前曰。至哉吾子之言也。而今而後。吾知夫中庸之為至也。天下之至道也。

夫天地鬼神無以過也。吾人非中庸則何以生也。敢問中庸可以學歟。曰是何謂歟。孰不可學也。夫中庸也。非泯默而無用也。故至順則變。變則通矣。節者所以制其變也。學者所以行其通也。變而適義。所以為君子。通而失教。所以為小人。故言中庸者。正在乎學也。然則何以學乎。曰學禮也。學樂也。禮樂修則中庸至矣。禮者。所以正視聽也。正舉動也。正言語也。防嗜慾也。樂者。所以宣噎郁也。和血氣也。視聽不邪。舉動不亂。言語不妄。嗜慾不作。思慮恬暢血氣和平而中庸。然後仁以安之。義以行之。智以通之。信以守之。而刑與政存乎其間矣。曰如古之人。其孰能中庸也。而仆愿從其人焉。曰由書而觀之。則舜也孔子也。其次則顏子也子思也。武王周公。則謂其能以中庸孝也。或曰。堯與禹湯文武周公。豈非聖人耶。其上不至堯。而下不及禹湯文武周公何謂也。曰孔子不言。而吾豈敢議焉。曰孟軻學于子思。其能中庸乎。曰吾不知也。曰唐世李翱其能中庸乎。曰翱乎其效中庸者也。能則未聞也。曰子能中庸乎。曰吾之不肖豈敢也。抑亦嘗學于吾之道。以中庸幾於吾道。故竊而言之。豈敢謂能中庸乎。或曰。仆雖不敏請事斯語。再拜稽首而退。

鐔津文集卷第四大正藏第 52 冊 No. 211

【現代漢語翻譯】現代漢語譯本：沒有什麼能超過天地鬼神的力量。我們人如果不能秉持中庸之道，又如何生存呢？請問中庸之道可以學習嗎？回答說：這是什麼話呢？有什麼是不能學習的呢？所謂中庸之道，並非是沉寂無聲而毫無用處。所以達到極致的順暢就會發生變化，變化就能通達。節制是用來控制變化的，學習是用來實行通達的。變化而符合道義，這就是君子。通達而失去教導，這就是小人。所以說中庸之道，關鍵就在於學習。那麼要如何學習呢？回答說：學習禮儀，學習音樂。禮儀和音樂修習好了，中庸之道就達到了。禮儀，是用來端正視聽的，端正行為舉止的，端正言語的，防止不良嗜好的。音樂，是用來宣泄心中的鬱悶，調和血氣的。視聽不邪惡，舉止不紊亂，言語不虛妄，嗜好不產生，思慮平靜通暢，血氣平和而合於中庸。然後用仁愛來安定，用道義來實行，用智慧來通達，用誠信來堅守，那麼刑罰和政事就存在於其中了。問：像古代的人，誰能夠做到中庸之道呢？我願意追隨這樣的人。回答說：從書上看來，就是舜和孔子。其次就是顏回和子思。至於武王和周公，可以說是能夠用中庸之道來盡孝的。有人說：堯、禹、湯、文王、武王、周公，難道不是聖人嗎？說上面達不到堯，下面又不及禹、湯、文王、武王、周公，這是什麼意思呢？回答說：孔子沒有說過，我怎麼敢妄加評論呢？問：孟軻向子思學習，他能夠做到中庸之道嗎？回答說：我不知道。問：唐代的李翱，他能夠做到中庸之道嗎？回答說：李翱，他只是傚法中庸之道的人。說他能夠做到，我沒有聽說過。問：您能夠做到中庸之道嗎？回答說：我這麼不賢，怎麼敢說能做到呢？我也曾經學習過我所遵循的道，用中庸之道來接近我的道，所以才敢說說這些，哪裡敢說自己能做到中庸之道呢？有人說：我雖然不聰明，請讓我從事這些話語。於是再拜叩頭而退下。

《鐔津文集》卷第四《大正藏》第52冊 No. 2111

【English Translation】 English version: Nothing can surpass the power of Heaven, Earth, ghosts, and spirits. If we humans do not adhere to the Doctrine of the Mean (Zhongyong), how can we survive? May I ask if the Doctrine of the Mean can be learned? The answer is: What are you talking about? What is there that cannot be learned? The Doctrine of the Mean is not about being silent and useless. Therefore, when utmost smoothness is reached, change occurs, and with change, there is thorough understanding. Restraint is used to control change, and learning is used to practice thorough understanding. Changing to suit righteousness is what makes a gentleman. Thorough understanding that loses guidance is what makes a petty person. Therefore, speaking of the Doctrine of the Mean, the key lies in learning. So how does one learn? The answer is: Learn ritual (li), learn music (yue). When ritual and music are well cultivated, the Doctrine of the Mean is attained. Ritual is used to correct sight and hearing, to correct actions and movements, to correct speech, and to prevent desires. Music is used to express pent-up emotions and harmonize blood and qi (vital energy). When sight and hearing are not evil, actions and movements are not chaotic, speech is not false, desires do not arise, thoughts are peaceful and unobstructed, and blood and qi are harmonious and in accordance with the Doctrine of the Mean, then benevolence is used to stabilize, righteousness is used to practice, wisdom is used to understand, and trustworthiness is used to uphold, and punishments and governance exist within it. Question: Among the people of ancient times, who was able to practice the Doctrine of the Mean? I wish to follow such a person. The answer is: From what is seen in books, it is Shun and Confucius. Next are Yan Hui and Zisi. As for King Wu and the Duke of Zhou, it can be said that they were able to practice filial piety with the Doctrine of the Mean. Someone said: Yao, Yu, Tang, King Wen, King Wu, and the Duke of Zhou, are they not sages? What does it mean to say that they do not reach Yao above and do not reach Yu, Tang, King Wen, King Wu, and the Duke of Zhou below? The answer is: Confucius did not say, so how dare I comment? Question: Meng Ke (Mencius) studied with Zisi, was he able to practice the Doctrine of the Mean? The answer is: I do not know. Question: Li Ao of the Tang Dynasty, was he able to practice the Doctrine of the Mean? The answer is: Li Ao, he only imitated the Doctrine of the Mean. As for whether he was able to practice it, I have not heard of it. Question: Are you able to practice the Doctrine of the Mean? The answer is: How dare I, being so unworthy, say that I am able to practice it? I have also studied the Way that I follow, using the Doctrine of the Mean to approach my Way, so I dare to speak of these things, but how dare I say that I am able to practice the Doctrine of the Mean? Someone said: Although I am not clever, please allow me to engage in these words. Then he bowed twice, kowtowed, and withdrew.

Collected Works of Xianjin, Volume 4 Taisho Tripitaka, Volume 52, No. 2111

5 鐔津文集

鐔津文集卷第五

藤州鐔津東山沙門契嵩撰

論原

禮樂

禮王道之始也。樂王道之終也。非禮無以舉行。非樂無以著成。故禮樂者王道所以倚而產生者也。禮者因人情而制中。王者因禮而為政。政乃因禮樂而明效。人情莫不厚生而禮樂之養。人情莫不棄死。而禮正之喪。人情莫不有男女。而禮宜之匹(一本作正)人情莫不有親疏。而禮適之義。人情莫不用喜怒。而禮理之當。人情莫不懷貨利。而禮以之節。夫禮舉則情稱物也。物得理則王政行也。王政行則其人樂而其氣和也。樂者所以接人心而達和氣也。宮商角徵羽五者樂之音也。金石絲竹匏土革木八者樂之器也。音與器一主於樂也。音雖合變非得於樂則音而已矣。是故王者待樂而紀其成政也。聖人待樂以形其盛德也。然則何代無樂與。何代無禮與。禮愈煩而政愈隳。樂愈舉而時愈亂。蓋其所制者禮之儀也。非得其實也。所作者樂之聲也。非得其本也。夫樂之本者在乎人和也。禮之實者在乎物當也。昔有虞氏也修五禮。故其治獨至於無為恩洽動植。而鳩鵲之巢可俯而觀。乃韶作而鳳凰來格。故孔子曰。韶盡美矣。又盡善也。蓋言舜修禮得禮之實也。作樂得樂之本也。叔孫通制禮。事禮之儀者也。杜夔修樂。舉樂之文

【現代漢語翻譯】現代漢語譯本《鐔津文集》第五卷

藤州鐔津東山沙門契嵩撰

論原

禮樂

禮是王道的開端，樂是王道的終結。沒有禮，就無法推行；沒有樂，就無法成就。所以，禮樂是王道賴以存在和產生的根本。禮是根據人情來制定中正的標準。君王根據禮來進行統治，政治就能夠通過禮樂來彰顯效果。人情沒有不追求生存的，所以用禮樂來養護；人情沒有不厭惡死亡的，所以用禮來端正喪葬；人情沒有沒有男女之情的，所以用禮來規範婚姻；人情沒有沒有親疏關係的，所以用禮來調適情義；人情沒有不用喜怒哀樂的，所以用禮來疏導；人情沒有不懷有貨利之心的，所以用禮來節制。禮一旦施行，人情就能與事物相稱；事物得到治理，王政就能推行；王政推行，百姓就快樂，社會風氣就和諧。樂是用來溝通人心，達到和諧之氣的。宮、商、角、徵、羽五音是樂的聲音，金、石、絲、竹、匏、土、革、木八種是樂的器物。聲音和器物都統一於樂。聲音即使和諧變化，如果沒有得到樂的真諦，也只是聲音而已。因此，君王依靠樂來記錄他所成就的政績，聖人依靠樂來彰顯他盛大的德行。既然如此，哪個朝代沒有樂呢？哪個朝代沒有禮呢？禮越繁瑣，政治就越衰敗；樂越頻繁地演奏，時局就越混亂。這是因為他們所制定的只是禮的儀式，沒有得到禮的實質；所演奏的只是樂的聲音，沒有得到樂的根本。樂的根本在於人和，禮的實質在於事物得當。從前有虞氏（舜的朝代）修明五禮，所以他的統治達到了無為而治的境界，恩澤普及到動植物，以至於可以俯身觀看鳩鵲的鳥巢。於是演奏《韶》樂，鳳凰也來臨。所以孔子說：『《韶》樂盡善盡美啊！』這是說舜修禮得到了禮的實質，作樂得到了樂的根本。叔孫通制定禮儀，只是從事禮的儀式；杜夔修樂，只是演奏樂的文辭。

【English Translation】 English version The Collected Works of Chan Jin, Volume 5

Composed by the Monk Qisong of Dongshan Temple, Chan Jin, Tengzhou

On Origins

Rites and Music

Rites are the beginning of the Kingly Way, and music is its culmination. Without rites, there is no way to proceed; without music, there is no way to achieve completion. Therefore, rites and music are what the Kingly Way relies on for its existence and generation. Rites are established based on human emotions to create a standard of moderation. The ruler governs based on rites, and the effectiveness of governance is manifested through rites and music. Human emotions invariably seek to preserve life, so rites and music nurture them. Human emotions invariably reject death, so rites rectify mourning. Human emotions invariably involve male and female relationships, so rites regulate marriage. Human emotions invariably involve kinship, so rites appropriately balance righteousness. Human emotions invariably involve joy, anger, sorrow, and pleasure, so rites manage them properly. Human emotions invariably harbor desires for goods and profits, so rites restrain them. When rites are implemented, human emotions align with things. When things are well-ordered, the Kingly Way is practiced. When the Kingly Way is practiced, the people are happy, and the atmosphere is harmonious. Music is used to connect people's hearts and achieve harmony. The five tones of gong (宮), shang (商), jue (角), zhi (徵), and yu (羽) are the sounds of music. The eight materials of metal, stone, silk, bamboo, gourd, earth, leather, and wood are the instruments of music. Sound and instruments are unified in music. Even if sounds are harmoniously varied, they are merely sounds if they do not grasp the essence of music. Therefore, the ruler relies on music to record his accomplished governance, and the sage relies on music to manifest his great virtue. In that case, which dynasty did not have music? Which dynasty did not have rites? The more elaborate the rites, the more decadent the governance; the more frequently music is performed, the more chaotic the times. This is because what they established were merely the rituals of rites, without grasping their substance; what they played were merely the sounds of music, without grasping its root. The root of music lies in human harmony, and the substance of rites lies in the appropriateness of things. In the past, the Youyu clan (the dynasty of Shun) cultivated the Five Rites, so his governance reached the state of non-action, and his benevolence extended to plants and animals, to the point where one could look down and observe the nests of doves and magpies. Thus, when the Shao music was performed, the phoenix came to visit. Therefore, Confucius said, 'The Shao music is perfectly beautiful and perfectly good!' This means that Shun cultivated rites and obtained their substance, and created music and obtained its root. Shusun Tong established rituals, merely engaging in the ceremonies of rites; Du Kui cultivated music, merely playing the words of music.

者也。舉文則宜其治之未臻也。事儀則宜乎其政之未淳也。夫禮所以振王道也。樂所以完王德也。故王者欲達其道而不極(極或作及)于禮。欲流其德而不至於樂。雖其至聖。無如之何也。人君者禮樂之所出者也。人民者禮樂之所適也。所出不以誠則所適以飾虛。所出不以躬則所適不相勸。是故禮貴乎上行。樂貴乎下效也。夫宗廟之禮所以教孝也。朝覲之禮所以教忠也。享燕之禮所以教敬也。酢酬之禮所以教讓也。鄉飲之禮所以教序也。講教之禮所以教養也。軍旅之禮所以教和也。婚娉之禮所以教順也。斬衰哭泣之禮所以教哀也。夫教者教於禮也。禮者會於政也。政以發樂。樂以發音。音以發義。故聖人治成而作樂也。因音以盛德也。因宮音之沉重廣大以示其聖。因商音之剛厲以示其斷。因角音之和緩以示其仁。因徵音之勁急以示其智。因羽音之柔潤以示其敬。律呂正也。以示其陰陽和也。八風四氣順也。以示其萬物遂也。猶恐人之未睹。故舞而像之。欲其見也。恐人之未悉。故詩以言之。欲其知也。感而化之則移風易俗存乎是矣。是先王作樂之方者也。

大政

大政言其大公也。大公之道在乎天。則君子不茍能也。小人不茍爭也。德裕君則君之。德裕臣則臣之。何必茍能得其生則生之。得其死則死之。

【現代漢語翻譯】現代漢語譯本這些話表明，如果只看文字，就會覺得治理還不夠完善；如果只看儀式，就會覺得政治還不夠純正。禮是用來振興王道的，樂是用來完善君王品德的。所以，君王想要推行他的道義卻不能完全依靠禮，想要傳播他的德行卻不能完全依靠樂，即使他非常聖明，也沒有辦法做到盡善盡美。君王是禮樂的源頭，人民是禮樂的受眾。源頭不真誠，受眾就會用虛偽來裝飾；源頭不以身作則，受眾就不會互相勸勉。因此，禮在於上行下效，樂在於下民傚法。宗廟的禮儀是用來教導孝道的，朝覲的禮儀是用來教導忠誠的，享燕（宴請）的禮儀是用來教導尊敬的，酬酢（敬酒）的禮儀是用來教導謙讓的，鄉飲酒的禮儀是用來教導長幼有序的，講習教化的禮儀是用來教導培養的，軍旅的禮儀是用來教導和諧的，婚嫁的禮儀是用來教導順從的，斬衰哭泣的禮儀是用來教導哀傷的。教化是通過禮來進行的，禮又與政治相聯繫。政治用來引發樂，樂用來引發音，音用來表達義。所以，聖人治理成功后才製作樂。通過音來弘揚美德。通過宮音（gong yin）的沉重廣大來顯示他的聖明，通過商音（shang yin）的剛強銳利來顯示他的果斷，通過角音（jiao yin）的和緩來顯示他的仁愛，通過徵音（zhi yin）的勁急來顯示他的智慧，通過羽音（yu yin）的柔潤來顯示他的恭敬。校正音律，是爲了顯示陰陽和諧。順應八風四氣，是爲了顯示萬物生長。還擔心人們不能理解，所以用舞蹈來象徵它，想要讓人們看到。擔心人們不能完全明白，所以用詩歌來表達它，想要讓人們知道。如果能感動人們並使之發生變化，那麼移風易俗就存在於此了。這就是先王制作樂的方法。

大政

大政，說的是要大公無私。大公無私的原則在於順應天道，這樣君子就不會茍且偷安，小人也不會無理爭奪。有德行適合做君王的就擁立他做君王，有德行適合做臣子的就讓他做臣子。何必茍且偷生，應該爲了道義該生就生，該死就死。

【English Translation】 English version These words indicate that if one only looks at the texts, one might feel that the governance is not yet perfect; if one only looks at the rituals, one might feel that the politics are not yet pure. Rituals are for revitalizing the kingly way, and music is for perfecting the king's virtue. Therefore, if a king wants to promote his way but cannot fully rely on rituals, and wants to spread his virtue but cannot fully rely on music, even if he is very wise, there is no way to achieve perfection. The king is the source of rituals and music, and the people are the recipients of rituals and music. If the source is not sincere, the recipients will use hypocrisy to adorn themselves; if the source does not lead by example, the recipients will not encourage each other. Therefore, rituals are valued for their upward influence and downward imitation, and music is valued for the people's emulation. The rituals of ancestral temples are for teaching filial piety, the rituals of court audiences are for teaching loyalty, the rituals of banquets are for teaching respect, the rituals of toasting are for teaching humility, the rituals of village drinking are for teaching order of seniority, the rituals of lecturing and teaching are for teaching cultivation, the rituals of military campaigns are for teaching harmony, the rituals of marriage are for teaching obedience, and the rituals of wearing mourning clothes and weeping are for teaching sorrow. Education is carried out through rituals, and rituals are connected to politics. Politics is used to evoke music, music is used to evoke sound, and sound is used to express meaning. Therefore, the sages created music after successful governance. They used sound to promote virtue. They used the deep and broad gong yin (宮音, the note 'do' in the Chinese pentatonic scale) to show their wisdom, the strong and sharp shang yin (商音, the note 're' in the Chinese pentatonic scale) to show their decisiveness, the harmonious jiao yin (角音, the note 'mi' in the Chinese pentatonic scale) to show their benevolence, the vigorous zhi yin (徵音, the note 'sol' in the Chinese pentatonic scale) to show their wisdom, and the soft and smooth yu yin (羽音, the note 'la' in the Chinese pentatonic scale) to show their respect. Correcting the musical scales is to show the harmony of yin and yang. Following the eight winds and four seasons is to show the growth of all things. Still worried that people might not understand, they used dance to symbolize it, wanting people to see it. Worried that people might not fully understand, they used poetry to express it, wanting people to know it. If one can move people and cause them to change, then changing customs and habits exists in this. This is the method of the former kings in creating music.

Great Governance

Great Governance speaks of being impartial and selfless. The principle of impartiality and selflessness lies in following the way of heaven, so that gentlemen will not be opportunistic, and petty people will not fight unreasonably. Those with virtue who are suitable to be kings should be supported as kings, and those with virtue who are suitable to be ministers should be made ministers. Why be opportunistic and cling to life? One should live for righteousness when it is appropriate to live, and die for righteousness when it is appropriate to die.

何必茍爭。世無茍且則法無所閑也。人無爭奪則兵無所起也。堯舜之所以揖讓治也。大公者何。推至誠而與天下同適也。聖人大誠。故其所為(一本無所)則大公也。誠以道則以道傳天下也。誠以正則以正用其人也。誠為大則范法乎天地也。誠為小則察微乎神妙也。故能道成而不私其位也。政成而不有其功也。育萬物而不顯其仁也。周萬物而不遺其智也。故聖人大有為而無累也。大無為而化淳也。誠也者天道也。公也者人道也。聖人修天道而以正乎人道也。誠者不見也。公者見也。由所見而審所不見。則聖人之道明矣。堯命四正其人稱也。物所以遂其時焉。民所以得其死生焉。舜命六官四岳十二牧其人當也。故其政亦臻也。教亦顯也。堯有子曰朱。舜有子曰均。二子道不足以在位也。乃以天下之賢人也。故授之舜也。授之禹也。蓋以天下為公。而天下之人之民。孰為有茍私而爭也。狄人未化而聖人益德而懷諸。故德者得其政也。政者發其誠也。誠者貫乎天地人物鬼神也。是故聖人(聖人或作君子)誠之則五材四時罔不若也。易曰。中孚豚魚吉。又曰。鳴鶴在陰。其子和之。我有好爵吾與爾靡之。故堯舜之政治所以簡也。用人所以當也。政簡則無煩法也。用當則無妄官也。示五刑所以持民之過失而不章也。修五禮所以正

【現代漢語翻譯】現代漢語譯本何必爭辯呢？世上如果沒有茍且之事，那麼法律也就無從干涉了。人們如果沒有爭奪之心，那麼戰爭也就不會發生了。堯和舜之所以能夠禪讓而治理天下，是因為他們心懷大公。什麼是大公呢？就是推行至誠之心，與天下人一同遵循正道。聖人具有極大的誠心，所以他們的所作所為都是大公無私的。以誠心來遵循道，就能用道來教化天下。以誠心來匡正，就能用正直的人才。誠心廣大就能傚法天地，誠心細微就能洞察神妙。所以能夠成就大道而不據爲己有，成就政事而不貪圖功勞，養育萬物而不彰顯自己的恩德，賙濟萬物而不遺漏自己的智慧。所以聖人有所作為卻沒有牽累，看似無所作為卻使民風淳樸。誠，是天道；公，是人道。聖人修養天道，從而端正人道。誠是看不見的，公是看得見的。通過看得見的公來審察看不見的誠，那麼聖人的道理就明白了。堯帝任命四正官，是因為他們勝任其職，萬物因此能夠順應時節生長，百姓因此能夠安享生死。舜帝任命六官、四岳、十二牧，是因為他們擔當其責，所以他們的政事也臻於完善，教化也得以彰顯。堯帝的兒子叫朱，舜帝的兒子叫均，這兩個人的德行都不足以繼承帝位，於是將天下禪讓給賢能的人。所以將天下視為天下人的天下，那麼天下的人民，誰還會茍且自私而爭奪呢？對於尚未開化的狄人，聖人增進德行來感化他們。所以有德行的人才能得到政權，有政權的人才能發揚誠心，誠心貫穿于天地萬物鬼神之中。因此，聖人（或作君子）以誠心待人，那麼五材四時沒有不順應的。《易經》說：『中孚，豚魚吉』，又說：『鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。』所以堯舜的政治之所以簡明，是因為他們用人得當。政治簡明就沒有繁瑣的法令，用人得當就沒有無用的官職。陳列五刑是爲了警示百姓的過失而不公開宣揚，修明五禮是爲了端正……

【English Translation】 English version Why bother with petty disputes? If there were no opportunistic actions in the world, then the law would have nothing to regulate. If people had no desire to contend, then wars would not arise. Yao and Shun were able to govern through abdication because they possessed great impartiality. What is great impartiality? It is extending utmost sincerity and aligning with the world in pursuing the right path. Sages possess immense sincerity, so their actions are selfless and impartial. If sincerity aligns with the Dao (the Way), then the Dao can be transmitted throughout the world. If sincerity is used to correct, then upright individuals can be employed. If sincerity is vast, it models Heaven and Earth. If sincerity is subtle, it discerns the divine and wondrous. Therefore, they can accomplish the great Dao without claiming it as their own, achieve political success without seeking personal merit, nurture all things without flaunting their benevolence, and care for all things without neglecting their wisdom. Thus, sages act greatly without being encumbered, and through great non-action, they transform the people into simplicity. Sincerity is the Way of Heaven; impartiality is the Way of Humanity. Sages cultivate the Way of Heaven to rectify the Way of Humanity. Sincerity is unseen; impartiality is seen. By examining the seen impartiality to understand the unseen sincerity, the Way of the sage becomes clear. Emperor Yao appointed the Four Righteous Ones because they were competent in their positions, allowing all things to thrive in their seasons and the people to live and die in peace. Emperor Shun appointed the Six Ministers, the Four Mountains, and the Twelve Pastors because they were responsible in their duties, thus their governance was perfected and their teachings were manifested. Yao had a son named Zhu, and Shun had a son named Jun. Neither of them possessed the virtue to inherit the throne, so they abdicated the throne to virtuous individuals. Therefore, they regarded the world as belonging to all, so who among the people would be opportunistic and contend? Towards the uncultured Di people, the sages increased their virtue to embrace them. Thus, those with virtue obtain political power, and those with political power promote sincerity. Sincerity permeates Heaven, Earth, all things, and spirits. Therefore, if sages (or gentlemen) treat others with sincerity, then the Five Materials and Four Seasons will all be in harmony. The Book of Changes says: 'Inner Sincerity, even pigs and fish are auspicious.' It also says: 'The crane cries in the shade, its young respond. I have a fine goblet, I will share it with you.' Therefore, the politics of Yao and Shun were simple because they employed people appropriately. If politics are simple, there are no cumbersome laws; if people are employed appropriately, there are no useless officials. Displaying the Five Punishments is to warn the people of their faults without publicizing them, and cultivating the Five Rites is to rectify...

人之恭敬而不怠也。政之大至所以帝也。治之大公所以讓也。推帝于太上者。品治道而所以勸也。歸讓于大德者。辨時宜而所以教也。后政不至謂之帝可乎。治不公謂之禪讓可乎。大公之化熄而人甚茍私。智以計校欺。愚以氣力爭。當是時也。以帝者化不可也。以帝者讓亦不可也。故曰。賊帝道者自秦始也。亂讓德者自漢始也。

至政

至政者。言其至義也。天下以義舉則政有所伸也(政或作正)邪有所抑也。善有所勸也。惡有所沮也。愛惡是非其事萬端有所決也。天權可以扶義。其權雖重必行也。義可以行權。其義雖輕必舉也。權不以義會。甚之則終賊。義不以權扶。失之則必亂。故古之擅大政者必有其權也。操大柄者必濟其政也。湯武運大權。其所以扶斯義也。周昭徐偃亡大權。故斯義所以愆也。義也者何。域大中而與天下同適者也。適之得其所。天下謂之有道也。適之非其所。天下謂之無道也。聖人建厥中以正天下之所適也。其世變而人甚茍私。大則私其國。次則私其家。小則私其身。協義者少也。反義者多也。而後聖懼其爭且亂也。示有刑非茍暴也。示有兵非茍殺也。欲驅人而趨其義者也。在執者與人不義眾得以而去之。與眾不義官得以而治之。是故禹湯文武周公。此五聖人者謹大政。故不茍擅

【現代漢語翻譯】現代漢語譯本人之所以恭敬而不懈怠，是因為政治達到了最高的境界，可以稱之為『帝』（di，指以德服人的統治）。治理天下達到大公無私的境界，可以稱之為『禪讓』（shan rang，指統治者將權力和平移交給賢能之人）。推崇太古時代的『帝』，是爲了品評治國之道，從而勸勉當世之人。歸向具有大德之人而實行『禪讓』，是爲了辨明時勢的適宜性，從而教化後人。後世的政治如果不能達到最高的境界，還能稱之為『帝』嗎？治理天下如果不能做到大公無私，還能稱之為『禪讓』嗎？大公無私的教化衰微，人們變得非常茍且自私。聰明的人用計謀來欺騙，愚笨的人用武力來爭奪。在這樣的時代，用『帝』的德行來教化是不可能的，用『帝』的禪讓來感化也是不可能的。所以說，破壞『帝』道的，是從秦始皇開始的；擾亂『禪讓』美德的，是從漢朝開始的。

至政

所謂的『至政』，是指它達到了最高的道義。天下人如果按照道義行事，那麼政治就能得到伸張，邪惡就能得到抑制，善良就能得到勸勉，罪惡就能得到阻止，愛憎是非等各種事情都能得到決斷。如果天子的權力能夠扶持道義，那麼即使權力再大也必須施行。如果道義能夠推行權力，那麼即使道義再小也必須推舉。權力如果不與道義相結合，發展到極致就會變成禍害。道義如果不依靠權力來扶持，失去權力就會導致混亂。所以古代那些擅長處理重大政事的人，必定擁有相應的權力。掌握大權柄的人，必定能夠成就他的政治理想。商湯（Shang Tang）和周武王（Zhou Wu）運用大權，就是爲了扶持道義。周昭王（Zhou Zhao）和徐偃王（Xu Yan）失去了大權，所以他們的道義也因此而廢弛。什麼是道義呢？就是確定最大的中正之道，使天下人都能夠共同適應。適應得當，天下就稱之為有道；適應不當，天下就稱之為無道。聖人建立起這個中正之道，來匡正天下人所適應的方向。當世道變化，人們變得非常茍且自私，大的就私占國家，其次就私占家庭，小的就私占自身。遵循道義的人很少，違背道義的人很多。後來的聖人擔心人們爭奪而導致混亂，所以才設立刑罰，這並非是隨意施暴；設立軍隊，這並非是隨意殺戮，而是想要驅使人們走向道義。對於那些執政者，如果他們與人民不合乎道義，那麼民眾就可以廢黜他們。如果他們與民眾不合乎道義，那麼官府就可以懲治他們。因此，禹（Yu）、湯（Tang）、文王（Wen Wang）、武王（Wu Wang）、周公（Zhou Gong）這五位聖人謹慎地處理重大政事，所以不敢隨意專斷。

【English Translation】 English version People are respectful and diligent because the government has reached its highest state, which can be called 'Di' (帝, referring to a rule based on virtue). Governing the world with utmost impartiality can be called 'Shan Rang' (禪讓, referring to the peaceful transfer of power to the virtuous and capable). Praising the 'Di' of ancient times is to evaluate the way of governing, thereby encouraging the people of the present. Turning to the great virtue to implement 'Shan Rang' is to discern the suitability of the times, thereby educating future generations. If the politics of later generations cannot reach the highest state, can it still be called 'Di'? If governing the world cannot be impartial, can it still be called 'Shan Rang'? When the teaching of impartiality declines, people become very opportunistic and selfish. The clever use schemes to deceive, and the foolish use force to fight. In such times, it is impossible to educate with the virtue of 'Di', and it is impossible to influence with the abdication of 'Di'. Therefore, it is said that the one who destroyed the way of 'Di' started with Qin Shi Huang; the one who disturbed the virtue of 'Shan Rang' started with the Han Dynasty.

Supreme Governance

The so-called 'Supreme Governance' refers to its attainment of the highest righteousness. If the people of the world act according to righteousness, then politics can be extended, evil can be suppressed, goodness can be encouraged, sin can be prevented, and all kinds of things such as love, hate, right, and wrong can be decided. If the power of the emperor can support righteousness, then even if the power is great, it must be implemented. If righteousness can promote power, then even if the righteousness is small, it must be promoted. If power is not combined with righteousness, it will become a disaster if it goes to extremes. If righteousness does not rely on power to support it, it will lead to chaos if it loses power. Therefore, those who were good at handling major political affairs in ancient times must have had corresponding power. Those who wield great power must be able to achieve their political ideals. Tang of Shang (Shang Tang) and King Wu of Zhou (Zhou Wu) used great power to support righteousness. King Zhao of Zhou (Zhou Zhao) and King Xu Yan (Xu Yan) lost great power, so their righteousness was also abandoned. What is righteousness? It is to determine the greatest moderation and make the world adapt together. If it adapts properly, the world will call it the right way; if it does not adapt properly, the world will call it the wrong way. The sages established this moderation to correct the direction in which the people of the world adapt. When the world changes and people become very opportunistic and selfish, the big ones privately occupy the country, the second ones privately occupy the family, and the small ones privately occupy themselves. Few people follow righteousness, and many people violate righteousness. Later sages were afraid that people would fight and cause chaos, so they set up punishments, which was not arbitrary violence; they set up armies, which was not arbitrary killing, but to drive people to righteousness. For those rulers, if they are not in accordance with righteousness with the people, then the people can depose them. If they are not in accordance with righteousness with the people, then the government can punish them. Therefore, Yu (Yu), Tang (Tang), King Wen (Wen Wang), King Wu (Wu Wang), and the Duke of Zhou (Zhou Gong), these five sages carefully handled major political affairs, so they did not dare to be arbitrary.

大權也。行大權故不茍讓大位也。征有扈也。放夏杰也。殛葛也。伐紂也。攝天下誅管蔡也。以家傳天下。而天下之人從而服之而不有怨也。蓋其政至矣。故逸詩曰。棠棣之華。偏其反而。豈不爾思。室是遠而。書曰。刑其于無刑民協于中時乃功懋哉。君子以是不亦慎政而重權乎。迨其政之敝也。人因之而作勢。其權之敝也。人資之以為亂。謂政者名在而實亡也。謂權者任枉(枉或作奇)而忘正也。夷王下堂而交諸侯。可謂政之不足也。隱公茍讓千乘之國。可謂權之不足也。齊桓公以伯自誇。可謂權之始邪也。周公王以王自降。可謂政之始微也。夫政之於權猶量之有概也。權之於政猶衡之從石也。得其人則正之也。非其人則欺之也。故道也者待人而隆也。孰曰時乎。

賞罰

賞罰公王道振也。賞罰私王道熄也。聖王欲其道行故理其公私也。賞罰以正善惡公也。賞罰以資喜怒私也。公之所以同天下也。私之所以異天下也。天下同之。其道不亦興乎。天下異之。其道不亦寢乎。賞罰者天下之大中也。宜與天下共之也。王政者所以正善惡也。天下之善不可不賞也。天下之惡不可不罰也。賞罰中所以為政也。賞也者近乎恩也。罰也者近乎威也。孰有喜而不欲推其恩耶。怒而不欲加其威耶。故曰非至公高明之人。不

【現代漢語翻譯】現代漢語譯本：大權啊！行使大權所以不隨便謙讓大位。例如征討有扈（古代部落名），放逐夏桀（夏朝最後一位君主），誅殺葛伯（商朝時諸侯），討伐商紂（商朝最後一位君主），代理天子誅殺管叔和蔡叔（周武王的弟弟）。以家天下的方式統治天下，而天下的人民順從並服從他，卻沒有怨恨。大概他的政治達到了極致。所以《逸詩》說：『棠棣的花啊，偏偏地搖曳。難道不是思念你們嗎？是因為家室離得太遠了。』《尚書》說：『用法在於不用法，人民就能和洽于中正之道，這樣才能成就大功。』君子由此難道不謹慎政治而重視權力嗎？等到他的政治衰敗的時候，人們就憑藉它來製造權勢；他的權力衰敗的時候，人們就利用它來製造混亂。所謂的政治，只是名義上存在而實際上已經消亡；所謂的權力，只是任用邪枉而忘記正道。周夷王走下殿堂去與諸侯交往，可以說是政治的不足；隱公隨便謙讓千乘之國，可以說是權力的不足；齊桓公以稱霸諸侯自誇，可以說是權力開始走向邪路；周公稱王卻又以王的身份自降，可以說是政治開始衰微。政治對於權力，就像量器有刻度一樣；權力對於政治，就像秤桿依靠秤砣一樣。得到合適的人，就能匡正它；不是合適的人，就會欺騙它。所以道，要等待合適的人才能興盛。誰說這是時勢造成的呢？賞罰賞罰公正，王道才能振興；賞罰偏私，王道就會熄滅。聖明的君王想要他的道得以推行，所以治理好公和私。賞罰依據公正來辨別善惡是公，賞罰依據個人的喜怒是私。公是用來統一天下的，私是用來區別天下的。天下統一于公，他的道不是會興盛嗎？天下區別于私，他的道不是會衰落嗎？賞罰是天下最大的中正之道，應該與天下人共同遵守。王政是用來匡正善惡的，天下的善不可不賞，天下的惡不可不罰。賞罰公正，才能治理好國家。賞賜接近於恩惠，懲罰接近於威嚴。誰有喜悅而不願意推行他的恩惠呢？誰有憤怒而不願意增加他的威嚴呢？所以說，不是極其公正高明的人，不能...

【English Translation】 English version: Great power! Exercising great power is why one does not casually yield the great position. For example, the campaign against Youhu (ancient tribe name), the exile of Xia Jie (the last ruler of the Xia Dynasty), the killing of Ge Bo (a vassal during the Shang Dynasty), the campaign against Shang Zhou (the last ruler of the Shang Dynasty), and acting as regent to execute Guan Shu and Cai Shu (brothers of King Wu of Zhou). Ruling the world in a hereditary manner, yet the people of the world followed and obeyed him without resentment. Perhaps his governance reached its peak. Therefore, the 'Lost Odes' say: 'The flowers of the pear tree, how they flutter and sway. Is it not that we think of you? It is because our homes are far away.' The 'Book of Documents' says: 'Using law in a way that it is not needed, the people will be harmonious in the way of righteousness, and thus great achievements can be made.' Does not the gentleman therefore exercise caution in governance and value power? When his governance declines, people take advantage of it to create power; when his power declines, people use it to create chaos. So-called governance is merely nominal and has actually perished; so-called power is merely employing the wicked and forgetting the righteous. King Yi of Zhou descending from the palace to interact with the vassals can be said to be a deficiency of governance; Duke Yin casually yielding the state with a thousand chariots can be said to be a deficiency of power; Duke Huan of Qi boasting of his hegemony can be said to be the beginning of power going astray; Duke of Zhou claiming kingship but then demoting himself can be said to be the beginning of the decline of governance. Governance to power is like a measuring vessel having graduations; power to governance is like a steelyard relying on a weight. If one obtains the right person, one can correct it; if it is not the right person, one will be deceived. Therefore, the Dao awaits the right person to flourish. Who says this is caused by the times? Rewards and Punishments Just rewards and punishments are how the kingly way is revitalized; biased rewards and punishments are how the kingly way is extinguished. The sage king wants his way to be implemented, so he governs both public and private matters well. Rewards and punishments based on justice to distinguish good and evil are public; rewards and punishments based on personal likes and dislikes are private. Public is used to unify the world; private is used to differentiate the world. If the world is unified by public, will not his way flourish? If the world is differentiated by private, will not his way decline? Rewards and punishments are the greatest impartiality in the world and should be shared with all people. Kingly governance is used to correct good and evil; the good in the world must be rewarded, and the evil in the world must be punished. Just rewards and punishments are how to govern the state well. Rewards are close to grace, and punishments are close to authority. Who has joy and does not want to extend his grace? Who has anger and does not want to increase his authority? Therefore, it is said that only those who are extremely just and enlightened can...

可授之以賞罰之權也。傳曰。可與適道未可與權。蓋慎之至也。洪範曰。無有作好。遵王之道。無有作惡。遵王之路。蓋戒之深也。周之季非無賞罰也。蓋賞罰出其私也。出於私所以致天下之亂也。以私賞則恩歸乎私者也。以私罰則威在乎私者也。威以驅眾。眾必隨之。惡以懷眾。眾必效之。眾人無常心與利害而推移。其利則茍附也。害則茍免也。擇之正偽其亦寡矣。古人譬之牛馬唯婁委己者也柔焉。媚之與眾為之不可沮也。夫賞罰者先王行道之大權也。欲道之行則不可俾賞罰之權須臾在私也。小私以之則瀆是刑也。大私以之則瀆是兵也。瀆兵則征伐出於諸侯自是始也。瀆刑則政令出於大夫自是始也。故春秋諸侯專征而春秋罪之。春秋諸侯專封而春秋罪之。蓋不與其諸侯之賞罰也。春秋之大夫專取而春秋罪之。春秋之大夫專與而春秋罪之。蓋不與其大夫之賞罰也。春秋者所以示王者之賞罰也。子曰。罪我者其惟春秋乎。聖人冒罪而作春秋。所以懼後世之賞罰者也。

教化

禮義者。教之所存也。習尚者化之所效也。非所存則其教不至也。非所效則其化不正也。是故善教者必持厥禮義也。慎化者必防其習尚也。天下不可無教也。百姓不可不化也。為天下百姓上者教化其可亡乎。教化風也。民飛物也。風其高

下則物從之浮沉也。聖人慮人之流惡而不返。故謹于教化者也。夫教者生於官政也。化者成於民俗也。禮義者示于朝廷國家而見於天下也。詩曰。周道如砥。其直如矢。君子所履。小人所視。其所生猶氣脈也。所成猶四體也。人慾豫其四體而不理其氣脈者未之有也。所生者正則所成者端也。所視者修則所見者治也。是故古之在官政者。必先修禮義以正其己。而後推諸其人焉。人未之從也。必自揣其教之未造邪。則加修以勸之。又未之從也。此其淫風邪俗者也。始可以舉法以懲其犯禮違義者也。湯誥曰。其爾萬方有罪在予一人。故誅一罪而人明。舉一令而人從此。所謂教修于上而人化于下也。後世則不爾也。不治所教而欲其所化也可乎。政不正而責人違義。教不中而責人犯禮。是亦惑矣。禮也者中也。義也者正也。上不中正而下必欺邪焉。教化之感蓋其勢之自然也。猶影響之從形聲也。諺曰形端影直響順聲和(上二句似文倒)及其不直也不順也。責形聲邪責影響邪。是故君子入國觀其俗尚。而後議其政治也。

刑法

問曰。在古法寬刑省而民之過奸者庸寡。後世法謹刑繁而民之過奸者滿多。斯何故爾。曰古之以刑法者存其本。故民過者鮮也。后之以刑法者存其末。故民過者多也。曰何謂本末乎。曰政教者其

【現代漢語翻譯】現代漢語譯本：下沉還是漂浮，取決於物體本身的性質。聖人考慮到人們容易走向邪惡而難以回頭，因此謹慎地進行教化。教化產生於官府的政令，形成於民間的習俗。禮義在朝廷和國家中倡導，然後影響到天下。正如《詩經》所說：『周朝的道路平坦如磨刀石，筆直如箭。君子行走其上，百姓看著效仿。』教化之產生，就像人體的氣脈；教化之形成，就像人體的四肢。如果有人只顧保養四肢而不調理氣脈，那是從未有過的。教化之源頭正，則教化之結果也端正；百姓所效仿的修養好，則社會風氣也清明。因此，古代的執政者，必定先修養禮義以端正自身，然後才推行到百姓身上。如果百姓不聽從，必定自我反省是否教化還不到位，於是更加努力地勸導。如果仍然不聽從，那是因為已經形成了不良的風氣和邪惡的習俗，這時才可以動用刑法來懲罰那些違背禮義的人。《湯誥》說：『天下萬方有罪，責任在我一人。』所以，懲罰一個罪犯，就能使眾人明白法度；頒佈一條法令，就能使眾人遵從。這就是所謂的教化在上推行，百姓在下效仿。後世卻不是這樣，不治理教化之根本，卻希望百姓能被教化，這可能嗎？政令不正，卻責備百姓違背道義；教導不中肯，卻責備百姓觸犯禮法，這真是糊塗啊！禮，就是中正；義，就是端正。上位者不中正，下位者必定欺騙邪惡。教化的感化，是形勢發展的自然結果，就像影子跟隨形體，聲音應和聲響一樣。諺語說：『形體端正，影子就直；聲音和諧，聲響就順。』等到形體不端正，聲音不和諧的時候，是責備形體和聲音呢，還是責備影子和聲響呢？因此，君子進入一個國家，要先觀察當地的風俗習慣，然後才能討論治理國家的政策。刑法有人問：古代法律寬鬆，刑罰簡省，百姓犯奸邪罪過的很少；後世法律嚴謹，刑罰繁多，百姓犯奸邪罪過的卻很多。這是什麼原因呢？回答說：古代運用刑法，注重根本，所以百姓犯錯的少；後世運用刑法，注重末節，所以百姓犯錯的多。問：什麼是根本，什麼是末節呢？回答說：政教就是根本。

【English Translation】 English version: Sinking or floating depends on the nature of the object itself. Sages, considering that people easily turn to evil and find it difficult to return, are cautious in carrying out education. Education arises from the government's decrees and is formed in the customs of the people. Propriety and righteousness are advocated in the court and the state, and then influence the world. As the Book of Poetry says: 'The road of the Zhou Dynasty is as flat as a whetstone, as straight as an arrow. Gentlemen walk on it, and the people watch and imitate.' The emergence of education is like the body's qi and blood; the formation of education is like the body's limbs. If someone only cares for the limbs and does not regulate the qi and blood, it has never happened. If the source of education is upright, then the result of education is also upright; if the cultivation that the people imitate is good, then the social atmosphere is also clear. Therefore, ancient rulers must first cultivate propriety and righteousness to correct themselves, and then promote them to the people. If the people do not obey, they must reflect on whether the education is not in place, and then work harder to persuade them. If they still do not obey, it is because bad habits and evil customs have already formed. At this time, they can use the law to punish those who violate propriety and righteousness. The Tang Gao says: 'If there are crimes in all directions of the world, the responsibility lies with me alone.' Therefore, punishing one criminal can make everyone understand the law; issuing an order can make everyone obey. This is the so-called education being promoted above, and the people imitating below. Later generations are not like this. It is impossible to govern the root of education and expect the people to be educated, right? It is foolish to blame the people for violating morality when the government's decrees are not upright, and to blame the people for violating the law when the teaching is not pertinent! Propriety is about being centered and upright; righteousness is about being upright. If those in high positions are not centered and upright, those in low positions will surely deceive and be evil. The influence of education is the natural result of the development of the situation, just as the shadow follows the form and the sound echoes the sound. The proverb says: 'If the form is upright, the shadow is straight; if the sound is harmonious, the echo is smooth.' When the form is not upright and the sound is not harmonious, is it to blame the form and the sound, or to blame the shadow and the echo? Therefore, when a gentleman enters a country, he must first observe the local customs and habits before discussing the policies of governing the country. Criminal Law Someone asked: In ancient times, the laws were lenient and the punishments were simple, and there were few people who committed treacherous crimes; in later generations, the laws were strict and the punishments were numerous, but there were many people who committed treacherous crimes. What is the reason for this? The answer is: In ancient times, the use of criminal law focused on the root, so there were few people who made mistakes; in later generations, the use of criminal law focused on the details, so there were many people who made mistakes. Question: What is the root and what is the detail? The answer is: Political education is the root.

本也。刑法者其末也。茍輕本而重末也。與夫灑油救焚用之雖甚而其焚愈熾何由熄哉。或曰。仆也故不識政教之所以為本者也。幸吾子盡言之。曰人之善惡豈其性之素爾。是物移之而然也。故開之利則喜焉。推之害則怒焉。自古聖人知其如是也。制田里以通其安所生養致庠塾以導其為相孝弟澤梁交通教其不相爭利關譏市平教其不相欺負。十一之賦教其效私奉公。為之禮以節其哀樂之情。為之樂以正其遺風舊俗。號令以定其言。刑法以防其失。不幸有一坐法當刑。而聖人猶求諸己曰。使民如此。蓋朕教之未至政之未修。而寬之不以刑為。禹南狩至蒼梧。視其市以罪殺人泣而下車。問之左右。曰若罪人也不順而至。然君王何以傷之。禹曰。堯舜之人皆以堯舜心為其心。今朕為君。而人自其心。是以痛之也。文王之時。有虞芮兩國爭封而訟于文王。文王詞而釋之。既而曰。政之不明使其然也。而篤務政虞芮。由是息訟。夫人情孰不愛好而憎惡貪生而懼傷。茍同有以得安樂其生得和同其族類得遂性人得美稱。豈肯恝然不相從而為之也。雖夷貊之人必不能如此之不變也。斯古聖人之所以力推于教化者也。故古之人鮮過者善其俗者也。蓋其政教之致也。政教致故無所用其刑法者矣。君子不得已而用之。非專之也。孔子曰。道之以德

【現代漢語翻譯】現代漢語譯本：根本在於教化，而刑法只是末節。如果捨本逐末，就像用灑油來救火一樣，即使花費再多，火勢只會更加猛烈，又怎麼能夠撲滅呢？有人說：『我見識淺薄，所以不明白政治教化的根本所在，希望您能詳細地告訴我。』我說：『人的善惡難道是天性使然嗎？是外物影響而造成的。所以，給予他們利益，他們就高興；施加給他們損害，他們就憤怒。自古以來的聖人明白這個道理，所以制定田地制度，使百姓能夠安居樂業；設立學校，引導百姓懂得孝悌的道理，互相幫助；修橋鋪路，方便交通；通過教育使百姓不互相爭奪利益；設立關卡和市場，公平交易，使百姓不互相欺騙；徵收十分之一的賦稅，教導百姓拿出私財來奉獻給公家；制定禮儀來節制人們的哀樂之情；製作音樂來匡正社會上遺留下來的不良風俗；頒佈號令來規範人們的言行；設定刑法來防止人們犯錯。即使不幸有人觸犯法律，應該受到刑罰，聖人仍然會反省自己，認為：『百姓之所以會這樣，是因為我的教化沒有到位，政治沒有修明。』因此，寬恕他們，而不是一味地使用刑罰。禹（Yu，夏朝的開國君主）南巡到達蒼梧，看到市場上因為罪行而殺人，便哭著下車。他問左右的人：『這個人犯罪，是因為他不順從教化。但是君王為什麼要為此而悲傷呢？』禹說：『堯（Yao，傳說中的聖明君主）舜（Shun，傳說中的聖明君主）時代的人，都以堯舜的心為自己的心。現在我做了君王，而百姓卻只按自己的心意行事，所以我為此感到痛心。』周文王（King Wen of Zhou，周朝的奠基者）時期，虞國（Yu，古國名）和芮國（Rui，古國名）兩國爭奪田地，到文王那裡打官司。文王用道理勸解他們，使他們和解。之後，文王說：『這是因為政治不夠清明，才導致了這樣的事情。』於是更加努力地治理國家，虞芮兩國因此停止了爭訟。人的本性，誰不喜歡安逸快樂而厭惡痛苦，誰不貪生怕死呢？如果讓他們能夠安居樂業，使他們的家族和睦相處，使他們能夠實現自己的天性，使他們能夠獲得美好的名聲，難道他們會無動於衷，不互相效仿而去做壞事嗎？即使是偏遠地區的百姓，也不會如此頑固不化。這就是古代聖人竭力推行教化的原因。所以古代很少有人犯錯，是因為社會風氣良好。這是政治教化的結果。政治教化完善，就用不著刑法了。君子不得已才使用刑法，而不是依賴刑法。孔子（Confucius，中國古代思想家、教育家）說：『用道德來引導百姓，用禮儀來規範百姓，百姓就會以羞恥爲念，並且會遵守法度。』

【English Translation】 English version: Fundamentally, it's about education, while penal law is merely a superficial aspect. If one neglects the root and pursues the branch, it's like using oil to extinguish a fire; even with great effort, the fire will only rage more fiercely. How can it be put out? Someone might say, 'I am ignorant and do not understand the essence of governance and education. I hope you can explain it to me in detail.' I say, 'Are people's virtues and vices inherent in their nature? It is the influence of external factors that causes them. Therefore, if given benefits, they rejoice; if inflicted with harm, they become angry. The sages of ancient times understood this principle, so they established land systems to ensure the people's livelihood; they established schools to guide the people in understanding filial piety and fraternity, and to help each other; they built bridges and roads to facilitate transportation; they educated the people not to compete for personal gain; they established checkpoints and markets to ensure fair trade and prevent people from deceiving each other; they levied one-tenth of the produce as tax, teaching the people to contribute private wealth to public service; they established rituals to regulate people's emotions of sorrow and joy; they created music to correct the bad customs left over from the past; they issued decrees to regulate people's words and actions; they established penal laws to prevent people from committing crimes. Even if someone unfortunately violates the law and deserves punishment, the sage would still reflect on himself, thinking, 'The reason why the people are like this is because my education has not been thorough, and my governance has not been well-cultivated.' Therefore, he would forgive them instead of resorting to punishment. When Yu (founder of the Xia Dynasty) made a southern tour to Cangwu, he saw people being executed in the market for their crimes, and he wept and got out of his carriage. He asked his attendants, 'This person committed a crime because he did not follow the teachings. But why should the ruler be saddened by this?' Yu said, 'The people of the Yao (legendary sage king) and Shun (legendary sage king) era all took the hearts of Yao and Shun as their own. Now that I am the ruler, the people act according to their own desires, so I am saddened by this.' During the time of King Wen of Zhou (founder of the Zhou Dynasty), the states of Yu (ancient state name) and Rui (ancient state name) were fighting over land and went to King Wen to file a lawsuit. King Wen persuaded them with reason and reconciled them. Afterward, King Wen said, 'This is because the governance is not clear enough, which led to this situation.' So he worked harder to govern the country, and the states of Yu and Rui stopped their litigation. Human nature is such that who does not love comfort and pleasure and hate pain, who does not cherish life and fear death? If they can live in peace and happiness, if their families can live in harmony, if they can fulfill their nature, if they can gain a good reputation, would they remain indifferent and not follow each other in doing good? Even the people in remote areas would not be so stubborn. This is why the ancient sages vigorously promoted education. Therefore, few people in ancient times committed crimes because the social atmosphere was good. This is the result of political education. When political education is perfect, there is no need for penal law. A gentleman uses penal law only as a last resort, not as a reliance. Confucius (Chinese philosopher and educator) said, 'If you guide the people with virtue, and regulate them with rituals, the people will have a sense of shame and will abide by the law.'

。齊之以禮。有恥且格。道之以政。齊之以刑。民免而無恥。故曰。刑也者成也。上古一切而成之者也。刑不預章。故民不知法。民不知法則無所生其訟端。有虞氏知其後世益薄懼吏巧法茍陳。故制五刑于其書曰。流宥五刑鞭作官刑。樸作教刑。金作贖刑。眚災肆赦怙終賊刑。後世其德益衰。而書其刑名不可勝數。刑愈繁而民愈惡。蓋其本末倒持故也。逮韓非申子商鞅輩茍作慘酷之刑。秦人用之。未終世而其國滅亡不暇。然若甫侯之刑。酂侯之法。以至公而持。尚可以救一世之敝。柰何又后之俗吏僥倖。文法從其心以淺深。刑罰從其情以輕重。夫法者先王所以務禁奸也。及其敝也。為奸刑者先王所以制沮暴也。及其敝也。為暴非特為暴。亦所以引人生暴。非特為奸。亦所以引人生奸。是故君子之論刑法者。重其本而不重其末也。或曰。子之言可謂迂矣。非適時變也。如子之論宜古而非宜於今也。今之民滋惡。非刑法不能治。古之民尚淳。必教化而可勸。茍尚以教化於今世。則獄犴益豐而殺人者罔間。曰子誠通於時而乃塞于道也。謂時則古猶今也。謂道則善猶惡也。古之民淳。蓋得其道也。今之民偽。蓋失其道也。予患道德之不修。不患其民之不速化。患政教之不臻。不患其民之不淳。詩曰。伐柯伐柯。其則不遠。執斧

【現代漢語翻譯】現代漢語譯本：用禮來引導他們，使他們有羞恥心並歸於正道。用政令來引導他們，用刑罰來約束他們，民眾只是避免犯罪，卻並不以之為恥。所以說，刑罰的作用在於『成』，上古時代一切都是爲了成就民眾。如果刑罰不事先公佈，那麼民眾就不知道法律。民眾不知道法律，那麼就不會產生訴訟的開端。有虞氏知道後世道德會日益衰薄，擔心官吏會巧妙地利用法律來茍且行事，所以把五種刑罰記載在書中，說：流放可以寬恕的五種刑罰，用鞭刑作為官吏的刑罰，用木杖作為教育的刑罰，用金錢作為贖罪的刑罰，因過失造成的災禍可以赦免，怙惡不悛的賊人處以刑罰。後世的道德日益衰敗，而記載的刑名卻數不勝數。刑罰越繁多，民眾就越邪惡，這是因為他們本末倒置的緣故。等到韓非、申不害、商鞅這些人，隨意制定殘酷的刑罰，秦國使用了這些刑罰，不到一代就滅亡了。然而，如果像甫侯的刑罰、酂侯的法律，用至公之心來執行，或許還可以挽救一時的弊端。奈何後來的那些庸俗官吏，心存僥倖，按照自己的心意來加深或減輕文法，按照自己的情感來減輕或加重刑罰。法律是先王用來禁止奸邪的，等到它產生弊端，就制定懲罰奸邪的刑罰；先王制定刑罰是爲了制止暴行，等到它產生弊端，就會助長暴行，不僅僅是助長暴行，也是引導人們產生暴行；不僅僅是助長奸邪，也是引導人們產生奸邪。因此，君子談論刑法，重視它的根本，而不重視它的末節。有人說：您的話可以說是迂腐了，不適合時代的變化。像您這樣的論述適合古代，而不適合現在。現在的民眾越來越邪惡，不用刑法就不能治理。古代的民眾還算淳樸，必須用教化才能勸導。如果現在還用教化，那麼監獄就會越來越多，而殺人的人也無法禁止。我說：您確實通曉時事，卻不通曉道理。說時事，那麼古代和現在是一樣的；說道理，那麼善良和邪惡是一樣的。古代的民眾淳樸，是因為他們得到了正道；現在的民眾虛偽，是因為他們失去了正道。我擔心的是道德的不能修養，不擔心民眾不能快速地被教化；擔心的是政令和教化不能達到目的，不擔心民眾不能淳樸。《詩經》說：『砍木柄啊砍木柄，法則離得並不遠。』拿著斧頭

【English Translation】 English version: Guide them with propriety, so that they have a sense of shame and conform to standards. Guide them with government policies, and regulate them with punishments, the people will merely avoid wrongdoing, but will not have a sense of shame. Therefore, it is said that the purpose of punishment is to 'achieve', in ancient times everything was to achieve the people. If punishments are not announced in advance, then the people will not know the law. If the people do not know the law, then there will be no cause for litigation. Yu the Great knew that later generations would become increasingly immoral, and feared that officials would cleverly use the law to act perfunctorily, so he recorded the five punishments in his book, saying: exile is for the five kinds of crimes that can be pardoned, whipping is used as punishment for officials, beating with sticks is used as educational punishment, money is used as punishment for redemption, disasters caused by negligence can be pardoned, and incorrigible criminals are punished. Later generations became increasingly immoral, and the recorded names of punishments became countless. The more numerous the punishments, the more evil the people become, because they have put the cart before the horse. When it came to Han Fei, Shen Buhai, Shang Yang and others, they arbitrarily formulated cruel punishments, and the state of Qin used these punishments, and it perished before a generation was over. However, if punishments like those of Marquis Fu and laws like those of Marquis Zuan were implemented with utmost fairness, perhaps they could save the day for a while. But alas, later vulgar officials, with a fluke mentality, deepened or lightened the written law according to their own will, and lightened or aggravated punishments according to their own emotions. Laws are what the former kings used to prohibit evil, and when it produces drawbacks, punishments for evil are formulated; the former kings formulated punishments to stop violence, and when it produces drawbacks, it will encourage violence, not only encouraging violence, but also leading people to generate violence; not only encouraging evil, but also leading people to generate evil. Therefore, when gentlemen discuss laws and punishments, they value its root, not its branches. Someone said: Your words can be said to be pedantic, not suitable for the changes of the times. Your arguments are suitable for ancient times, but not for today. The people of today are becoming increasingly evil, and cannot be governed without punishments. The people of ancient times were still simple and honest, and must be persuaded with education. If education is still used today, then prisons will become more and more numerous, and those who kill people cannot be stopped. I say: You are indeed knowledgeable about current affairs, but you are not knowledgeable about the principles. Speaking of current affairs, then ancient times are the same as today; speaking of principles, then goodness is the same as evil. The people of ancient times were simple and honest because they had obtained the right way; the people of today are hypocritical because they have lost the right way. What I worry about is the failure to cultivate morality, not the failure of the people to be quickly educated; what I worry about is the failure of government policies and education to achieve their goals, not the failure of the people to be simple and honest. The Book of Songs says: 'When you chop an axe handle, the model is not far away.' Holding an axe

以伐柯。睨而視之。猶以為遠。言道之不遠可修而至之也。孔子曰。德之流行速于置郵而傳命。言政教化民之疾也。漢文帝修縣默為之政務于寬厚。恥語人之過失。化行而世無告訐之俗。命張釋之為廷尉。欲其持法甚輕。於是刑罰大省。歲卒斷獄四百。天下有刑錯之風唐太宗平世禍亂。欲以文治天下。引房喬杜如晦諸儒輔相力興王道。天下遂大治。正觀三十年民家外戶不閉。嶺表行旅而不里糧。歲卒斷獄不過三十人。肆之還家而其人應期畢至。當是時也。天下亦幾乎刑錯之風。然漢唐二世各接乎秦隋舊俗。其民也豈唯雅善乎。而其教治之如此也。豈非在其道而不在其時乎。古語曰。治天下顧其力行如何耳。或人默然再拜而去。

公私

公道者導眾也。私道者自蹈也。公私者殊出而共趨也。所謂共趨者趨乎義也。公不以義裁(裁或作材)則無以同天下。私不以義處則無以保厥躬。義也者二道之阛阓也。公私之所以翕張也。是故君子言乎公則專乎公道也。言乎私則全乎私道也。不叛公而資私。不效私而亂公。故率人而人從。守己而己得。詩曰。豈不懷歸。王事靡監。我心傷悲。蓋言其得公道也。王事靡監不能蓻稷黍。蓋言其失私道也。彼君子兮不素餐兮。蓋言其不以私而冒公也。雨我公田遂及我私。蓋言其不

以公而忘私也。方周衰而私道強也。其諸侯也專征。其大夫也專政。厥禮樂祭祀也顛倒不倫。二百餘年厖戎大亂而不沮。春秋作故正之公道。逮乎秦氏振試商君之法而公道復強也。天下困其賦。百姓斃其刑。秦不改世尋亦亡矣。然公道不必強也。私道不必弱也。正而已矣。王制十一之賦。井田則八家九百畝。澤梁不禁關譏不征罪人不孥。老吾老以及人之老。幼吾幼以及人之幼。此乃公私之鈞也。夫公私也者。存乎大也。則國家朝廷之謂公也。百姓編戶之謂私也。存乎小也。眾人之謂公也。一身之謂私也。茍得義焉。雖其小者亦可尊也。茍不義焉雖其大者亦可卑也。漢之孝文以千金而罷露臺。可謂䘏私也。以一弄臣而沮法。可謂妨公也。唐之太宗方議太子投力而曰。拜之爾舅與爾。可謂蔽公而耀私也。藺相如之不校廉頗。可謂尊公而卑私也。管夷吾之三歸反坫。可謂尊私而卑公也。舅犯可謂始公也。荀息可謂終公也。王莽可謂蔑公也。蔑私也。眺錯請削。可謂茍公也。平津示儉。可謂茍私也。霍光以其寶不討賊。可謂不純公也。公儀休祛其葵織。可謂純公也。曾子寇去而反武城。可謂不茍公也。子路結纓而死。可謂不茍私也。顏真卿以害其死。可謂不用私而屈公也。東夏綺角四生者。可謂以公而屈私也。黔婁嚴君平。可

【現代漢語翻譯】現代漢語譯本：以公正為先而忘卻私利。正當周朝衰落，私慾之道盛行之時，各諸侯國擅自出兵征伐，大夫們把持朝政。禮樂祭祀等典章制度也顛倒錯亂，不成體統。二百多年間，邊境少數民族大規模侵擾中原，卻無人能夠阻止。於是創作《春秋》來匡正這混亂的公道。到了秦朝，施行商鞅變法，公道再次得以強化。然而，天下百姓卻因沉重的賦稅而困苦不堪，因嚴酷的刑罰而喪命。秦朝若不改變這種狀況，最終也會滅亡。然而，公道不一定非要強大，私道也不一定非要衰弱，關鍵在於是否公正。周朝的王制規定十一稅一的賦稅，實行井田制，八家共耕九百畝土地。對於澤地和水產捕撈不加限制，關卡也不徵收賦稅，罪犯的家屬不被牽連。尊敬自己的老人，也尊敬別人的老人；愛護自己的孩子，也愛護別人的孩子。這才是公與私之間的平衡。所謂公與私，從大的方面來說，國家朝廷是公，百姓編戶是私；從小的方面來說，眾人是公，個人是私。如果符合道義，即使是小的方面也值得尊重；如果不符合道義，即使是大的方面也應該鄙視。漢文帝用千金來停止建造露臺，可以說是體恤百姓的私利；但因為一個戲子而破壞法令，可以說是妨礙了公道。唐太宗在商議立太子時說：『拜他吧，因為他是你的舅舅。』這可以說是爲了炫耀私情而矇蔽公道。藺相如不與廉頗計較，可以說是尊重公道而輕視私利。管仲多次接受饋贈又多次退回，可以說是尊重私利而輕視公道。舅犯可以稱作是開始時能以公為先，荀息可以稱作是最終能以公為先，王莽可以稱作是蔑視公道，也蔑視私利。晁錯請求削藩，可以說是隻顧表面上的公道；平津侯主張節儉，可以說是隻顧表面上的私利。霍光因為珍惜自己的寶物而不去討伐叛賊，可以說是公道不夠純粹。公儀休拔掉自己種的葵菜，織掉自己織的布，可以說是純粹的公道。曾子攻打莒國勝利后又放棄了武城，可以說是沒有茍且地追求公道。子路在戰鬥中整理好帽子而犧牲，可以說是沒有茍且地追求私利。顏真卿因此被害而死，可以說是沒有爲了私利而屈服於公道。東夏、綺角、四位賢士，可以說是爲了公道而委屈私利。黔婁、嚴君平，可以…… English version: To prioritize public interest and forget personal gain. It was during the decline of the Zhou dynasty that the way of selfishness prevailed, with feudal lords independently launching military campaigns and ministers monopolizing state affairs. Rituals, music, and sacrifices were inverted and disordered, lacking any semblance of propriety. For over two hundred years, large-scale invasions by border tribes were left unchecked. Therefore, the Spring and Autumn Annals were written to rectify this chaotic state of public morality. When the Qin dynasty implemented Shang Yang's reforms, public morality was once again strengthened. However, the people suffered from heavy taxes and died from harsh punishments. If the Qin dynasty had not changed this situation, it would have eventually perished. However, public morality does not necessarily need to be strong, nor does private interest necessarily need to be weak; the key is to be just. The Zhou dynasty's royal system stipulated a tax rate of one-eleventh, implemented the well-field system where eight families cultivated nine hundred mu of land together. There were no restrictions on marshes and fishing, no taxes levied at checkpoints, and the families of criminals were not implicated. Respect your own elders and also respect the elders of others; cherish your own children and also cherish the children of others. This is the balance between public and private. As for public and private, on a large scale, the state and the court are public, and the registered households of the people are private; on a small scale, the collective is public, and the individual is private. If it aligns with righteousness, even the small aspects are worthy of respect; if it does not align with righteousness, even the large aspects should be despised. Emperor Wen of Han halting the construction of the Dew Terrace with a thousand gold coins can be said to be considerate of the people's private interests; however, disrupting the law for the sake of a jester can be said to be hindering public morality. Emperor Taizong of Tang, when discussing the appointment of the crown prince, said, 'Appoint him, because he is your uncle,' which can be said to be obscuring public interest to flaunt private affection. Lin Xiangru not holding a grudge against Lian Po can be said to be respecting public morality and belittling private interest. Guan Zhong repeatedly accepting gifts and then returning them can be said to be respecting private interest and belittling public morality. Jiu Fan can be called someone who initially prioritized public interest, and Xun Xi can be called someone who ultimately prioritized public interest. Wang Mang can be called someone who despised both public and private interests. Chao Cuo requesting the reduction of feudal domains can be said to be only concerned with superficial public interest; Marquis Pingjin advocating frugality can be said to be only concerned with superficial private interest. Huo Guang not suppressing the rebels because he cherished his treasures can be said to be lacking in pure public morality. Gongyi Xiu uprooting the sunflowers he planted and destroying the cloth he wove can be said to be pure public morality. Zengzi attacking Ju and then abandoning Wucheng can be said to be not compromising on public morality. Zilu adjusting his helmet before dying in battle can be said to be not compromising on private interest. Yan Zhenqing being killed for this can be said to be not using private interest to yield to public pressure. Dongxia, Qijiao, and the four virtuous men can be said to be sacrificing private interest for the sake of public morality. Qian Lou, Yan Junping, can...

【English Translation】 To prioritize public interest and forget personal gain. It was during the decline of the Zhou dynasty that the way of selfishness prevailed, with feudal lords independently launching military campaigns and ministers monopolizing state affairs. Rituals, music, and sacrifices were inverted and disordered, lacking any semblance of propriety. For over two hundred years, large-scale invasions by border tribes were left unchecked. Therefore, the Spring and Autumn Annals were written to rectify this chaotic state of public morality. When the Qin dynasty implemented Shang Yang's reforms, public morality was once again strengthened. However, the people suffered from heavy taxes and died from harsh punishments. If the Qin dynasty had not changed this situation, it would have eventually perished. However, public morality does not necessarily need to be strong, nor does private interest necessarily need to be weak; the key is to be just. The Zhou dynasty's royal system stipulated a tax rate of one-eleventh, implemented the well-field system where eight families cultivated nine hundred mu of land together. There were no restrictions on marshes and fishing, no taxes levied at checkpoints, and the families of criminals were not implicated. Respect your own elders and also respect the elders of others; cherish your own children and also cherish the children of others. This is the balance between public and private. As for public and private, on a large scale, the state and the court are public, and the registered households of the people are private; on a small scale, the collective is public, and the individual is private. If it aligns with righteousness, even the small aspects are worthy of respect; if it does not align with righteousness, even the large aspects should be despised. Emperor Wen of Han halting the construction of the Dew Terrace with a thousand gold coins can be said to be considerate of the people's private interests; however, disrupting the law for the sake of a jester can be said to be hindering public morality. Emperor Taizong of Tang, when discussing the appointment of the crown prince, said, 'Appoint him, because he is your uncle,' which can be said to be obscuring public interest to flaunt private affection. Lin Xiangru not holding a grudge against Lian Po can be said to be respecting public morality and belittling private interest. Guan Zhong repeatedly accepting gifts and then returning them can be said to be respecting private interest and belittling public morality. Jiu Fan can be called someone who initially prioritized public interest, and Xun Xi can be called someone who ultimately prioritized public interest. Wang Mang can be called someone who despised both public and private interests. Chao Cuo requesting the reduction of feudal domains can be said to be only concerned with superficial public interest; Marquis Pingjin advocating frugality can be said to be only concerned with superficial private interest. Huo Guang not suppressing the rebels because he cherished his treasures can be said to be lacking in pure public morality. Gongyi Xiu uprooting the sunflowers he planted and destroying the cloth he wove can be said to be pure public morality. Zengzi attacking Ju and then abandoning Wucheng can be said to be not compromising on public morality. Zilu adjusting his helmet before dying in battle can be said to be not compromising on private interest. Yan Zhenqing being killed for this can be said to be not using private interest to yield to public pressure. Dongxia, Qijiao, and the four virtuous men can be said to be sacrificing private interest for the sake of public morality. Qian Lou, Yan Junping, can...

謂安其私也。魯連段干木。可謂不以公而渝其私也。嗚呼公乎私乎。大也小也。其在物也。豈不昭昭乎。豈自昧而欺其中乎。

論信

人道信為之端也。人無信雖道何以教乎。道推信所以行也。信導道所以達也。君子務道。是故謹于信也。君之信存乎政也。父之信存乎親也。師友之信存乎法也。政惑則民無所信也。親欺則子無所信也。法失則宦學無所信也。故善為政者正號令而其民不敢違也。善為親者正恩愛而其子不敢疑也。善為法者正學行而其徒不敢不敬也。君子正信也。小人茍信也。正信故久行而不違其道也。茍信故久與而必失其義也。小人不信天命也。君子不信不義也。不信天命故妄求而多過也。不信不義故無妄而自裕也。然則正小人之信。莫若發乎君子之道也。奉君子之信。莫若免乎小人之過也。甚乎後世之無信也。然非人之無信也。其所以為信者不足信故也。表達路者堠書也。表人民者教令也。堠書惑則達路者所以迷南北也。教令失則人民者所以欺上下也。湯武者有教而天下稟也。有誓而天下從也。是亦其所表端也。為後世者出令而自惑。行事而自欺。說道而自反。若是則是示無信于其民也。于其子也于其徒也其為無信不亦宜乎。恐世失誠。堯舜所以謹信也。恐世失信。湯武所以誥誓也。恐世

【現代漢語翻譯】現代漢語譯本：說的是安定自己的私慾。魯連（戰國時期齊國人，以不貪圖官位和財富而聞名）和段干木（戰國時期魏國人，品德高尚，不願做官）可以稱得上是不因為公事而改變自己的私德。唉，公和私啊，什麼是大，什麼是小呢？它們在事物中的體現，難道不明顯嗎？難道會自己矇蔽自己，欺騙自己的內心嗎？

論誠信

人道的根本在於誠信。人沒有誠信，即使有道，又用什麼來教導別人呢？道依靠誠信來推行，誠信引導道來實現。君子致力於道，所以謹慎對待誠信。君王的誠信體現在政事上，父親的誠信體現在親愛上，師友的誠信體現在法則上。政事昏亂，百姓就無所適從；父母欺騙，子女就不再信任；法則喪失，為官和學習的人就無所信從。所以，善於為政的人，端正號令，百姓就不敢違背；善於做父母的人，端正恩愛，子女就不敢懷疑；善於制定法則的人，端正學問和行為，他的門徒就不敢不敬重。君子堅守正信，小人只求茍且的信用。正信所以能長久奉行而不違背正道，茍且的信用所以長久交往也一定會失去道義。小人不相信天命，君子不相信不義之事。不相信天命，所以胡亂追求而多有過錯；不相信不義之事，所以沒有妄念而能自我滿足。那麼，匡正小人的信用，不如啓發君子的正道；保持君子的信用，不如避免小人的過錯。可悲啊，後世的沒有誠信！然而，不是人們天生沒有誠信，而是他們所認為的誠信不值得信任的緣故。指示道路的是路標，昭示人民的是教令和法令。路標迷惑，那麼到達道路的人就會迷失方向；教令和法令喪失，那麼人民就會欺騙上級。商湯和周武王之所以有教令而天下人遵從，有誓言而天下人服從，也是因為他們所樹立的榜樣端正。為後世執政的人，頒佈命令卻自相矛盾，處理事務卻自欺欺人，宣揚道理卻自我反駁。這樣，就是向他的百姓、他的子女、他的門徒展示沒有誠信。他們失去誠信，不也是很正常的嗎？擔心世道喪失誠實，堯舜因此謹慎守信；擔心世道喪失信用，商湯和周武王因此發佈誥令誓言；擔心世道

【English Translation】 English version: It refers to settling one's private desires. Lu Lian (a famous figure in the Warring States period known for not coveting official positions and wealth) and Duan Ganmu (a virtuous recluse in the Warring States period) can be said to have not altered their private virtues for the sake of public affairs. Alas, public and private, what is great, and what is small? Are they not clearly manifested in things? Would one obscure oneself and deceive one's own heart?

On Trustworthiness

Trustworthiness is the foundation of human conduct. If a person lacks trustworthiness, how can they teach others even if they possess the Way? The Way is promoted through trustworthiness, and trustworthiness guides the Way to its realization. A gentleman is devoted to the Way, therefore he is cautious about trustworthiness. The trustworthiness of a ruler lies in governance, the trustworthiness of a father lies in affection, and the trustworthiness of teachers and friends lies in principles. If governance is confused, the people will have nothing to trust; if parents deceive, children will no longer trust; if principles are lost, officials and scholars will have nothing to trust. Therefore, those who are good at governing rectify decrees so that the people dare not disobey; those who are good at being parents rectify love so that children dare not doubt; those who are good at establishing principles rectify learning and conduct so that their disciples dare not disrespect. A gentleman upholds righteous trustworthiness, while a petty person seeks only expedient trust. Righteous trustworthiness can be practiced for a long time without deviating from the Way, while expedient trust will inevitably lose righteousness in the long run. Petty people do not believe in destiny, while gentlemen do not believe in unrighteousness. Not believing in destiny leads to reckless pursuits and many mistakes; not believing in unrighteousness leads to no delusions and self-sufficiency. Therefore, to correct the trustworthiness of petty people, it is better to enlighten them with the Way of gentlemen; to maintain the trustworthiness of gentlemen, it is better to avoid the mistakes of petty people. Alas, the lack of trustworthiness in later generations! However, it is not that people are inherently untrustworthy, but that what they consider to be trustworthy is not worthy of trust. Road signs indicate the way, and teachings and laws enlighten the people. If road signs are misleading, then those who seek the road will lose their way; if teachings and laws are lost, then the people will deceive their superiors. Tang and Wu (referring to King Tang of Shang and King Wu of Zhou) had teachings that the world followed, and oaths that the world obeyed, because the examples they set were upright. Those who govern in later generations issue contradictory orders, deceive themselves in their actions, and contradict themselves in their teachings. In this way, they are demonstrating a lack of trustworthiness to their people, their children, and their disciples. Is it not fitting that they lose trustworthiness? Fearing that the world would lose sincerity, Yao and Shun (legendary sage rulers) were therefore cautious in maintaining trustworthiness; fearing that the world would lose trust, Tang and Wu therefore issued proclamations and oaths; fearing that the world

失誥誓。春秋所以謹盟約也。恐世失盟約。諸侯所以交質子也。然盟愈謹而渝愈數。質愈重而亂愈甚。故曰諸侯茍信而非信。三王推信而招信。五帝懷信而大信。大信故不令而人自化也。推信故有令而人自從也。無信故雖令而人不敬也。不令者其化誠也。有令者其教正也。雖令者其政亂也。武王伐紂八百諸侯不期而會於孟津。武王以大義信于天下。而天下不忍不從也。唐太宗肆當刑之人以期。而其人應期皆至。太宗以大刑信于天下。而天下不敢不服也。可信而不信不智也。不可信而信不祥也。信可信信誠也。信不可信信佞也。信佞危之也。信誠安之也。君子之信安危之所繫。可不慎乎。君子信人之言。而不揣人之情也。小人揣人之情。而不信人之言也。

說命

物皆在命。不知命則事失其所也。故人貴盡理而造命。命也者天人之交也。故曰有天命焉。有人命焉。天命者天之所鐘也。人命者人之所授也。夫天也者三極之始也。聖人重其始。故總曰天命。天命至矣。人命必矣。至之雖幽明其有效也。必之雖貴賤其有定也。貴賤有定。故不可曲求于天也。曲求于天則廢乎人道也。幽明有效。故不可茍恃乎人也。茍恃乎人則逆乎天道也。是故古之人。有所為者不敢欺天命也。有所守者不敢越人命也。何謂天道乎。

【現代漢語翻譯】現代漢語譯本失誥誓。《春秋》之所以謹慎對待盟約，是恐怕世人失去盟約。諸侯之所以互相交換人質，是希望彼此信任。然而盟約越是謹慎，背棄盟約的次數就越多；人質越是重要，天下就越是混亂。所以說，諸侯的信任是虛假的信任，而不是真正的信任。夏禹、商湯、周武王推行誠信來招徠信任，黃帝、顓頊、帝嚳、堯、舜五帝心懷誠信而得到天下人的極大信任。因為有極大的信任，所以不用命令，人民自己就會被感化。因為推行誠信，所以即使有命令，人民也會自然地服從。沒有誠信，即使有命令，人民也不會尊敬。不用命令就能被感化的，是因為教化是真誠的。有命令才能被教化的，是因為教導是端正的。即使有命令人民也不服從的，是因為政治是混亂的。周武王討伐商紂時，八百諸侯不約而同地在孟津會合，是因為周武王以大義取信於天下，所以天下人不忍心不服從他。唐太宗釋放了被判死刑的囚犯，約定日期讓他們返回，而那些囚犯都如期返回，是因為唐太宗以嚴明的刑罰取信於天下，所以天下人不敢不服從他。可以信任的人而不信任，是不明智的。不可以信任的人而信任，是不吉利的。信任可以信任的人，是真誠的信任。信任不可以信任的人，是諂媚的信任。信任諂媚的人，會帶來危險。信任真誠的人，會帶來安定。君子的信任關係到國家的安危，能不謹慎嗎？君子相信別人的話，卻不揣測別人的心思。小人揣測別人的心思，卻不相信別人的話。

《說命》

萬物都受命運的支配。不瞭解命運，做事就會失去方向。所以人應該努力窮盡事理來創造命運。命運是天與人相互作用的結果。所以說，有天命，也有人命。天命是上天所賦予的。人命是人自己所掌握的。天是三極（天地人）的開始。聖人重視這個開始，所以總稱為天命。天命是至高無上的。人命是必須努力的。天命雖然幽深難測，但一定會有應驗。人命雖然有貴賤之分，但一定會有定數。貴賤有定數，所以不能在天命上有所偏求。在天命上有所偏求，就會荒廢人事。天命雖然幽深難測，但一定會有應驗，所以不能茍且依賴人事。茍且依賴人事，就會違背天道。因此，古代的人，有所作為時不敢欺騙天命，有所操守時不敢超越人命。什麼是天道呢？

【English Translation】 English version 'Shi Gao Shi' (Lost Proclamation and Oath). The reason why the 'Spring and Autumn Annals' (Chunqiu) carefully regarded covenants was to prevent the world from losing them. The reason why the feudal lords exchanged hostages was to hope for mutual trust. However, the more careful the covenants, the more frequently they were broken; the more important the hostages, the more chaotic the world became. Therefore, it is said that the trust of the feudal lords is false trust, not true trust. Yu the Great, Tang of Shang, and King Wu of Zhou promoted trustworthiness to attract trust, while the Five Emperors (Huangdi, Zhuanxu, Diku, Yao, and Shun) cherished trustworthiness and received the great trust of the people. Because of great trust, people would be transformed without orders. Because of promoting trustworthiness, people would naturally obey even with orders. Without trustworthiness, people would not respect even with orders. Those who can be transformed without orders are because the teachings are sincere. Those who can be taught with orders are because the teachings are upright. Those who do not obey even with orders are because the government is chaotic. When King Wu of Zhou attacked King Zhou of Shang, eight hundred feudal lords gathered at Mengjin without prior agreement because King Wu of Zhou gained the trust of the world with great righteousness, so the world could not bear not to follow him. Emperor Taizong of Tang released the prisoners sentenced to death and agreed on a date for them to return, and those prisoners returned as scheduled because Emperor Taizong of Tang gained the trust of the world with strict punishments, so the world dared not disobey him. It is unwise to not trust those who can be trusted. It is inauspicious to trust those who cannot be trusted. Trusting those who can be trusted is sincere trust. Trusting those who cannot be trusted is flattering trust. Trusting flatterers brings danger. Trusting sincere people brings stability. The trust of a gentleman is related to the safety and stability of the country, so how can one not be cautious? A gentleman believes in the words of others but does not speculate on their intentions. A petty person speculates on the intentions of others but does not believe in their words.

'Shuo Ming' (Instructions of Yue)

All things are governed by fate. If one does not understand fate, one will lose direction in doing things. Therefore, people should strive to exhaust the principles of things to create fate. Fate is the result of the interaction between heaven and man. Therefore, it is said that there is heavenly fate and human fate. Heavenly fate is what is bestowed by heaven. Human fate is what is controlled by oneself. Heaven is the beginning of the three extremes (heaven, earth, and man). The sages value this beginning, so it is generally called heavenly fate. Heavenly fate is supreme. Human fate must be strived for. Although heavenly fate is profound and unpredictable, it will surely be fulfilled. Although human fate has noble and lowly distinctions, it will surely have a fixed number. Since nobility and lowliness have a fixed number, one cannot seek partiality in heavenly fate. Seeking partiality in heavenly fate will abandon human affairs. Although heavenly fate is profound and unpredictable, it will surely be fulfilled, so one cannot carelessly rely on human affairs. Carelessly relying on human affairs will go against the way of heaven. Therefore, the people of ancient times did not dare to deceive heavenly fate when they did something, and did not dare to exceed human fate when they held onto something. What is the way of heaven?

天道適順者也。何謂人道乎。人道修教者也。故古之人。德合天道而天命屬之。德臻人道而人命安之。春秋先春而次王。此聖人顯王者之尊天命也以正次王。此聖人明文王法天而合乎天道也。故得天命者謂之正統也。廢人道者謂之亂倫也。曰正統曷詳哉。吾子盡云也。曰昔者民厄洪水天下病之。禹以勤勞援天下於既溺。功德合乎天而天命歸之。故謂正統也。夏之末也。民不勝其虐天下苦之。以湯至仁而天命歸之。故為人統也。殷之末也。如夏文王以至德懷民。故天命將歸而武王承之故為天統也。秦也隋也而人苦其敞。漢唐始以寬仁。振五季偽亂也　吾宋以神武平。故天命皆歸焉。曰天事幽也。莫可聞見接。而謂天命也。曷以明之耶。曰人心歸其德而五行七政順其時者也。此舜禹湯武之所以享天下也。泰誓曰。天視自我民視天聽自我民聽。此所以明天命也。異乎後世則推圖讖符瑞。謂得其命也。用五行相勝。謂得其德也。五勝則幾乎厭勝也符瑞則幾乎神奇也。魏季南北雜然稱制。而互謂自得天命也。而以兵相凌。四海之內斃民如棄芥。夫天命者因人心而安人也。是則人心歸其德乎。五行七政順其時乎。雖曰奉天之命。其實安天之命者也。後世不仁而棄德。始異者之致之也。坐其罪故不容於刑。天命者大命也。人命者稟天

而成形。亦大命也。交大命者貴以正氣會。會之不得其正也。雖成其人非善人也。雖成其形非美形也。故天也常乘。正而命人。故人也常持正而乘天。如君非得其忠。不可推命于其下。臣非有其職。不可稟命于其上。父命其子必待孝。子奉父命必須恭。天人之道也。古之所謂正統也者。謂以一正而通天下也。統之不正則天下何以通乎。后之不及乎古者多矣。豈天命之來至乎正也哉。

皇問

或者問曰。今稱皇者而不列其道。真學士固疑之而罔辯。雖然百家雜出。君子謂非所信也。是果有然。是果無耶。吾子至學不謬聖人。必能引決。為我明之也。曰是何云乎皇道豈無有耶。特乃不見耳。夫皇道者簡大無為。不可得而言之也。縣縣默默合體乎元極。元也者四德之冠也。五始之本也。體而存之。聖人之所以化也。推而作之。聖人之所以教也。教也者五帝之謂也。化也者三皇之謂也。善推教化則皇帝之道皎如也。古語云。德合元者皇。德合天者帝。與仁義合者王(仁或作人)孰曰皇無道真乎。曰如此也。孔子盍推而廣之。而祖述則何獨尊乎堯舜文武而已矣。曰夫聖人之云爲者。必以其時之所宜也。茍非其宜雖堯舜必不能徒為也。故曰。孔子聖之時者也。言其能以時為而為之也。昔者孔子處周之衰世。因酌後世之

【現代漢語翻譯】現代漢語譯本而成形。這也是天命的一部分。遵循天命的關鍵在於以正氣相會。如果相會的方式不正，即使成了人，也不是善良的人；即使成了形體，也不是美好的形體。所以天道總是秉持正氣來賦予人天命，因此人也應當時常保持正氣來順應天道。比如君王如果不能得到臣子的忠誠，就不能向下推行天命；臣子如果沒有相應的職位，就不能從君王那裡稟受天命。父親命令兒子必須以孝道為基礎，兒子奉行父親的命令必須恭敬。這就是天人之道。古人所說的『正統』，是指用一個『正』字來貫通天下。如果統御的方式不正，天下又怎麼能夠貫通呢？後世的人比不上古人的地方太多了，難道是天命的到來沒有達到『正』的要求嗎？

皇問

有人問道：現在人們稱『皇』，卻不闡述『皇』的道理，真正的學士對此感到疑惑而不敢辯駁。雖然各種學說紛紛涌現，但君子認為這些不是值得相信的。情況果真如此嗎？還是並非如此呢？先生學問精深，不會違背聖人的教誨，一定能為我決斷，為我闡明這個問題。回答說：怎麼能說『皇道』不存在呢？只是你沒有看見罷了。『皇道』簡明宏大，無為而治，無法用言語來表達。它默默地與宇宙的本源『元極』相合。『元』是四種德行的首要，是五種起始的根本。體會並保持它，是聖人用來教化的方式；推行並實踐它，是聖人用來教導的方式。教導，指的是五帝的作為；教化，指的是三皇的作為。善於推行教化，那麼皇帝的道理就會非常明瞭。古語說：『德行與元相合的是皇，德行與天相合的是帝，與仁義相合的是王』。誰說『皇』沒有道理呢？提問者說：既然如此，孔子為什麼不推而廣之，而在祖述的時候只尊崇堯舜文武呢？回答說：聖人的作為，必須根據當時的實際情況來決定。如果不是適宜的時機，即使是堯舜也無法憑空有所作為。所以說：孔子是順應時勢的聖人。意思是說他能夠根據時勢來決定自己的行為。從前孔子身處周朝衰敗的時代，因此借鑑後世的

【English Translation】 English version and takes shape. This is also a part of the Mandate of Heaven. The key to following the Mandate of Heaven lies in meeting with righteous Qi. If the way of meeting is not righteous, even if a person is formed, they will not be a good person; even if a form is created, it will not be a beautiful form. Therefore, Heaven always bestows the Mandate of Heaven with righteous Qi, so people should always maintain righteousness to comply with the Way of Heaven. For example, if a ruler cannot obtain the loyalty of his subjects, he cannot promote the Mandate of Heaven downwards; if a subject does not have the corresponding position, he cannot receive the Mandate from the ruler. A father's command to his son must be based on filial piety, and a son must respectfully carry out his father's command. This is the Way of Heaven and Man. The so-called 'orthodox' in ancient times refers to using one 'righteousness' to connect the world. If the way of governing is not righteous, how can the world be connected? There are too many ways in which later generations are inferior to the ancients. Is it because the arrival of the Mandate of Heaven has not met the requirement of 'righteousness'?

Imperial Inquiry

Someone asked: Now people call 'Emperor' (Huang), but do not elaborate on the principles of 'Emperor'. True scholars are doubtful about this and dare not argue. Although various theories have emerged, gentlemen believe that these are not worthy of belief. Is this really the case? Or is it not the case? Sir, your learning is profound and will not violate the teachings of the sages. You will surely be able to make a decision for me and clarify this issue. He replied: How can you say that the 'Imperial Way' does not exist? It's just that you haven't seen it. The 'Imperial Way' is simple and grand, governing by non-action, and cannot be expressed in words. It silently merges with the origin of the universe, 'Supreme Ultimate' (Yuanji). 'Yuan' is the head of the four virtues and the root of the five beginnings. To understand and maintain it is the way sages use to transform; to promote and practice it is the way sages use to teach. Teaching refers to the actions of the Five Emperors; transformation refers to the actions of the Three Sovereigns. If you are good at promoting teaching and transformation, then the principles of the Emperor will be very clear. An ancient saying says: 'He whose virtue is in harmony with Yuan is Emperor, he whose virtue is in harmony with Heaven is Emperor, and he who is in harmony with benevolence and righteousness is King.' Who says that 'Emperor' has no principles? The questioner said: If so, why didn't Confucius promote and expand it, and only revered Yao, Shun, Wen, and Wu when he followed the past? He replied: The actions of the sages must be based on the actual situation at the time. If it is not an appropriate time, even Yao and Shun cannot do anything out of thin air. Therefore, it is said: Confucius is a sage who adapts to the times. It means that he can decide his actions according to the times. In the past, Confucius was in the declining era of the Zhou Dynasty, so he drew on later generations of

時必也益薄且偽。因不稱以簡大之道化。是故推至乎禮樂刑政者也。蓋以合乎後世之時為治之宜也。然禮樂大造莫造乎堯舜者也。刑政大備莫備乎文武者也。此孔子所以推尊乎堯舜文武者也。故皇道者聖人存而不推也。王道者聖人推而不讓也。易曰。包犧氏沒神農氏作。堯舜垂衣裳而天下治。此聖人現皇道而存之者也。禮曰。大道之行也。與三代之英丘未之逮也。而有志焉。此聖人嘆皇道而不得行之也。適有贏糧而趨於行者。不審其所以往而趨於行也。第以路跂相爭。斯雖愚夫亦笑其不知道也。與乎今之學者所以辯何以異哉。老子莊生亦頗論皇道。而學士嘗以為聖人之書。雜其所出而鄙之。此亦非詳也。夫皇道也以易言之。則文王周公其先德也。彼老莊也又何能始之乎。曰孔氏云。伏犧神農皇帝之書謂之三墳。言大道也。少昊顓帝高辛唐虞之書謂之五典。言常道也。今子也而論皇帝。而安見其所謂大道常道者耶。曰彼孔氏者以跡其教化而目之也。吾本其道真而言之也。教化跡也。道本體也。窺跡則宜其有大有常。極本則皇與帝者宜一。孔氏可謂見其徼者也烏足以知道淵邪。或者曉然而作。

鐔津文集卷第五大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第六

藤州鐔津東山沙

【現代漢語翻譯】現代漢語譯本：時勢必定會變得越來越浮薄和虛偽。因此，不能用簡要宏大的『道』來教化他們，所以才推行禮樂刑政。大概是因為這些措施適合後世的時代情況，是治理的權宜之計。然而，在禮樂的偉大創造上，沒有人能超過堯舜；在刑政的完備上，沒有人能超過文武。這就是孔子推崇堯舜文武的原因。所以，『皇道』是聖人保留而不推行的；『王道』是聖人推行而不謙讓的。《易經》說：『包犧氏去世后，神農氏興起。堯舜垂衣裳而天下治理。』這就是聖人展現皇道而保留它的例子。《禮記》說：『大道執行的時候，我和三代的英才們都沒能趕上，但我心嚮往之。』這是聖人嘆息皇道而不能實行的例子。就像有人帶著乾糧急匆匆地趕路，卻不明白自己要去哪裡，只是在路上爭先恐後。即使是愚蠢的人也會嘲笑他不知道方向。現在那些學者的爭辯，和這種情況有什麼不同呢？老子、莊子也曾論述過皇道，但學者們卻認為他們的書駁雜不純，輕視他們。這也是不詳細考察的結果。皇道，用《易經》的觀點來說，文王、周公是它的先德。老子、莊子又怎麼能開創它呢？有人問：孔子說，伏犧、神農、黃帝的書叫做『三墳』，講的是大道；少昊、顓頊、高辛、唐堯、虞舜的書叫做『五典』，講的是常道。現在您也談論黃帝，但您又在哪裡看到了他們所說的大道和常道呢？我回答說：孔子是從教化的角度來描述他們的，而我則是從道的本質來談論他們的。教化是外在的表象，道是內在的本體。從表象來看，自然有大道和常道的區別；但從本體來看，黃帝和帝王本應是一體的。孔子可以說是隻看到了皮毛，又怎麼能瞭解道的深淵呢？』或許有人聽了這些話，恍然大悟。

鐔津文集卷第五大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第六

藤州鐔津東山沙門

【English Translation】 English version: The times will inevitably become increasingly superficial and false. Therefore, the way of simplification and greatness cannot be used to edify them, and that is why rites, music, punishments, and governance are promoted. This is probably because these measures are suitable for the circumstances of later generations and are expedient for governance. However, in the great creation of rites and music, no one can surpass Yao (a legendary sage king) and Shun (another legendary sage king); in the completeness of punishments and governance, no one can surpass Wen (King Wen of Zhou) and Wu (King Wu of Zhou). This is why Confucius revered Yao, Shun, Wen, and Wu. Therefore, the 『Imperial Way』 (Huangdao) is what the sages preserve but do not promote; the 『Kingly Way』 (Wangdao) is what the sages promote without yielding. The 『Book of Changes』 says: 『After Bao Xi (another name for Fu Xi, a mythological ruler) passed away, Shen Nong (the Divine Farmer) arose. Yao and Shun let their robes hang down and the world was governed.』 This is an example of the sages displaying the Imperial Way and preserving it. The 『Book of Rites』 says: 『When the Great Way was practiced, I and the talents of the Three Dynasties could not catch up, but my heart yearned for it.』 This is an example of the sages lamenting the Imperial Way and not being able to implement it. It is like someone hurrying on the road with dry rations, but not understanding where they are going, only competing to be first on the road. Even a fool would laugh at them for not knowing the direction. How are the debates of today's scholars any different from this situation? Laozi (Lao Tzu) and Zhuangzi (Chuang Tzu) also discussed the Imperial Way, but scholars consider their books to be impure and despise them. This is also the result of not examining them in detail. The Imperial Way, from the perspective of the 『Book of Changes』, King Wen and the Duke of Zhou are its predecessors. How could Laozi and Zhuangzi have initiated it? Someone asked: Confucius said that the books of Fu Xi, Shen Nong, and the Yellow Emperor (Huangdi) are called 『Three Tombs』, which speak of the Great Way; the books of Shao Hao, Zhuanxu, Gaoxin, Yao, and Shun are called 『Five Canons』, which speak of the Constant Way. Now you also talk about the Yellow Emperor, but where have you seen what they call the Great Way and the Constant Way? I replied: Confucius described them from the perspective of edification, while I talk about them from the essence of the Way. Edification is the external manifestation, and the Way is the internal essence. From the perspective of manifestation, there are naturally distinctions between the Great Way and the Constant Way; but from the perspective of essence, the Yellow Emperor and the emperors should be one. Confucius can be said to have only seen the surface, how could he understand the abyss of the Way?』 Perhaps someone, upon hearing these words, suddenly understood.

Collected Works of Xianjin, Volume 5 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xianjin

Collected Works of Xianjin, Volume 6

Shramana of Dongshan, Xianjin, of Tengzhou

門契嵩撰

論原

問兵

客以論兵問。而叟愀然曰。何是問之相屬也。叟野人也。安知兵乎。客曰。謂子其學兼儒。儒之道具于文武。兵也者武之效也。不知兵孰謂之道。曰道也者何真兵亦仁義而已矣。客不達且引去。叟介然謂席人曰。兵者刑也。發於仁而主于義也。發於仁。以仁而憫亂也。主于義。以義而止暴也。以義而止暴。故相正而不相亂。以仁而憫亂。故圖生而不圖殺。是故五帝之兵謂之正刑。三王之兵謂之義征。義征舉而天下莫不懷也。正刑行而天下莫不順也。炎帝之後不逞。而軒轅氏陳于涿鹿。兵未接而其人已服。共工氏封豕其民而顓帝伐之。亦未戰而遂服。湯東面而征西夷怨。南面而征北狄怨。曰奚為后我民望之若大旱之望雲霓也。紂為無道而武王征之。至於孟津不誥而諸侯會。紂有億兆夷人。不用於商而用於周。周衰而兵道一變。所謂仁義者遂妄矣。乃發於暴而至於詐。強國以兵橫。大國以兵驕。忿國以兵亂。貪國以兵侵。齊始勝於楚。而齊后負于晉。晉始勝齊。而晉復負于秦。迭興迭亡。類乎博塞之為玩。夫兵逆事也。無已則君子用之。是故聖人尚德而不尚兵。所以明兵者不可專造天下也。穀梁子曰。被甲嬰胄非所以興國也。則以誅暴亂也。文中子曰。亡國戰兵。霸國戰智。王

【現代漢語翻譯】現代漢語譯本門契嵩撰寫的《論原》

問兵

有客人以用兵之道來請教。門契嵩面色嚴肅地說：『為何將這些問題歸於我？我只是個鄉野之人，哪裡懂得用兵之道呢？』客人說：『我認為您學識淵博，兼通儒家學問。儒家的道理包含文治和武功，用兵是武功的體現。不懂得用兵，怎麼能說是通曉儒家之道呢？』門契嵩說：『所謂道，真正的用兵之道就是仁義罷了。』客人不明白，想要離開。門契嵩攔住客人，對在座的人說：『用兵是刑罰之事，要以仁為出發點，以義為主導。以仁為出發點，是用仁愛之心來憐憫戰亂。以義為主導，是用道義來制止暴行。用道義來制止暴行，所以能匡正而不擾亂。用仁愛之心來憐憫戰亂，所以力求保全生命而不是殺戮。因此，五帝時代的用兵被稱為『正刑』，三王時代的用兵被稱為『義征』。義徵發動，天下沒有不歸順的。正刑施行，天下沒有不服從的。炎帝之後有不守規矩的人，軒轅氏在涿鹿擺開陣勢，軍隊還沒交戰，那些人就已經臣服了。共工氏像豬一樣禍害百姓，顓頊帝討伐他，也沒開戰就讓他臣服了。商湯向東征伐，西邊的夷族就抱怨；向南征伐，北邊的狄族就抱怨，說：『為什麼把我們放在後面？百姓盼望他就像大旱之年盼望雲霓一樣啊！』商紂王殘暴無道，周武王討伐他，到達孟津，沒有發佈討伐的文告，諸侯就都來會盟了。紂王擁有億萬夷人，卻不為商朝所用，反而為周朝所用。周朝衰落後，用兵之道就徹底改變了，所謂的仁義也變得虛妄了。用兵從暴虐出發，最終變成欺詐。強大的國家憑藉武力橫行霸道，大的國家憑藉武力驕傲自大，憤怒的國家憑藉武力製造混亂，貪婪的國家憑藉武力進行侵略。齊國最初戰勝楚國，後來卻被晉國打敗。晉國最初戰勝齊國，後來又被秦國打敗。興衰更替，就像賭博一樣。用兵是逆天行事，迫不得已時君子才會使用它。因此，聖人崇尚德行而不崇尚武力，這是爲了說明不能單靠武力來征服天下。穀梁子說：『披甲戴盔不是用來興國的，而是用來誅殺暴亂的。』文中子說：『亡國之人用兵打仗，稱霸的國家用智慧打仗，稱王

【English Translation】 English version Written by Men Qichong

On Origins

Questioning Warfare

A guest inquired about the art of war. The old man's expression turned grave, and he said, 'Why do you associate these questions with me? I am merely a rustic, how would I know about warfare?' The guest replied, 'I believe you are learned and versed in Confucianism. The principles of Confucianism encompass both civil administration and military prowess, and warfare is the manifestation of military prowess. If one does not understand warfare, how can one be said to understand the Confucian Way?' The old man said, 'The Way, the true Way of warfare, is simply benevolence and righteousness.' The guest, not understanding, prepared to leave. The old man stopped him and said to those present, 'Warfare is a form of punishment. It originates from benevolence and is governed by righteousness. It originates from benevolence, using compassion to lament chaos. It is governed by righteousness, using righteousness to stop violence. Using righteousness to stop violence, thus it can rectify without causing disorder. Using benevolence to lament chaos, thus it seeks to preserve life rather than kill. Therefore, the warfare of the Five Emperors is called 'righteous punishment', and the warfare of the Three Kings is called 'righteous expedition'. When a righteous expedition is launched, none under heaven will fail to submit. When righteous punishment is carried out, none under heaven will fail to obey. After Emperor Yan, there were those who were unruly, and Xuanyuan (Huangdi) arrayed his troops at Zhuolu. Before the battle even began, those people had already submitted. Gonggong harmed the people like a wild boar, and Emperor Zhuanxu attacked him. He too submitted without a fight. When Tang of Shang campaigned to the east, the Western Yi people complained; when he campaigned to the south, the Northern Di people complained, saying, 'Why are we left behind? The people long for him as they long for clouds and rain in a great drought!' King Zhou of Shang was cruel and immoral, and King Wu of Zhou campaigned against him. When he reached Mengjin, he did not issue a proclamation, and yet the lords all gathered. Zhou had hundreds of millions of Yi people, but they were not used by Shang, but by Zhou. After the decline of the Zhou Dynasty, the Way of warfare completely changed, and the so-called benevolence and righteousness became empty words. Warfare originated from tyranny and ended in deceit. Powerful states used force to be tyrannical, large states used force to be arrogant, angry states used force to create chaos, and greedy states used force to invade. Qi initially defeated Chu, but was later defeated by Jin. Jin initially defeated Qi, but was later defeated by Qin. Rise and fall alternated, like gambling. Warfare is an act against Heaven, and a gentleman only uses it when there is no other choice. Therefore, sages value virtue and not warfare, to show that one cannot conquer the world solely by force. Master Guliang said, 'Wearing armor and helmets is not the way to build a country, but to punish violence and rebellion.' Master Wenzhong said, 'Those who lose their countries fight with soldiers, those who dominate fight with wisdom, those who become kings'

國戰仁義。帝國戰德。皇國戰無為。聖王無以尚可以仁義為。故曰仁義而已矣。孤虛詐力之兵而君子不與。吾其與乎。席人咨嗟曰。未之聞也。羅拜而罷。

評讓

世所謂讓者宜有輕重。而學者混一而論之。于禮無別則後世何以取法乎。若夫天子以其天下讓諸侯。以其國讓卿大夫。以爵位讓士庶。以名利讓。是皆有所以而讓之者也。其所以讓之得其正。則其禮可取也。所以讓之不得其正則其禮何所取乎。夫讓也有以時而讓者。有以義而讓者。有以名而讓者。有以勢而讓者。有以茍而讓者。以時讓者仁。以義讓者勸。以名讓者矯。以勢讓者窮。以茍讓者亂。魯之隱公其茍讓者也。漢之孝平其勢讓者也。吳季札曹子臧其名讓者也。伯夷其義讓者也。堯舜其時讓者也。堯之時大同其時可讓。故遜於賢而天下戴其仁也。故曰以時讓者。仁禹之世浸異其時。不可讓於人。故其子承之而天下亦戴其仁也。太伯伯夷以賢相推而其義可讓也。讓之足以勸百世。故曰以義讓者勸。季札子臧當列國相爭而父子交殘。乃以讓名奮所以矯激其時也。故曰以名讓者矯。漢之孝平迫於強臣之勢而其身窮因殆不能振。遂以其天下讓。故曰以勢讓者窮。魯之隱公不以正讓非其人而茍去之卒至乎淫亂。故曰以茍讓者亂。孟子曰。天與賢則與賢

【現代漢語翻譯】現代漢語譯本：國與國之間的戰爭在於仁義。大國之間的戰爭在於德行。至高的國家之間的戰爭在於無為而治。聖明的君王沒有什麼比得上仁義，所以說只要施行仁義就足夠了。用虛假和武力進行的戰爭，君子不參與。我能參與這種戰爭嗎？席上的人嘆息說：『從未聽說過這樣的道理。』於是行禮后就離開了。世人所說的『讓』應該有輕重之分，但學者們卻混為一談。如果禮儀上沒有區別，後世又該如何傚法呢？比如天子將天下讓給諸侯，諸侯將國家讓給卿大夫，用爵位讓給士人和平民，用名利來謙讓。這些都是有原因才謙讓的。如果謙讓的原因是正當的，那麼這種禮儀就可以傚法。如果謙讓的原因不正當，那麼這種禮儀又有什麼可以傚法的呢？謙讓有因為時勢而謙讓的，有因為道義而謙讓的，有爲了名聲而謙讓的，有因為形勢所迫而謙讓的，有爲了茍且偷安而謙讓的。因為時勢而謙讓是仁，因為道義而謙讓是勸勉，爲了名聲而謙讓是矯情，因為形勢所迫而謙讓是困窘，爲了茍且偷安而謙讓是禍亂。魯國的隱公就是爲了茍且偷安而謙讓的。漢朝的孝平皇帝是因為形勢所迫而謙讓的。吳國的季札（Ji Zha）和曹子臧（Cao Zizang）是爲了名聲而謙讓的。伯夷（Bo Yi）是因為道義而謙讓的。堯（Yao）和舜（Shun）是因為時勢而謙讓的。堯的時代是天下大同的時代，時勢可以謙讓，所以將天下讓給賢能的人，天下人都敬佩他的仁德。所以說因為時勢而謙讓是仁。禹（Yu）的時代逐漸不同，時勢已經不可以謙讓於他人，所以他的兒子繼承了他的王位，天下人也敬佩他的仁德。太伯（Tai Bo）和伯夷因為賢能互相推讓，他們的道義值得謙讓，這種謙讓足以勸勉後世，所以說因為道義而謙讓是勸勉。季札和子臧在列國互相爭鬥，父子互相殘殺的時候，用謙讓的名聲來激勵世人，所以說爲了名聲而謙讓是矯情。漢朝的孝平皇帝被強大的臣子所逼迫，自身困窘，幾乎不能自拔，於是將天下讓出，所以說因為形勢所迫而謙讓是困窘。魯國的隱公不以正當的方式謙讓給不合適的人，只是茍且地離開，最終導致了災禍，所以說因為茍且偷安而謙讓是禍亂。《孟子（Mengzi）》說：『上天要把天下給賢能的人，就給了賢能的人。』

【English Translation】 English version: The war between countries lies in benevolence and righteousness. The war between great powers lies in virtue. The war between supreme countries lies in non-action. The sage king has nothing superior to benevolence and righteousness, so it is said that benevolence and righteousness are sufficient. A gentleman does not participate in wars of deception and force. Can I participate in such a war? The people at the table sighed and said, 'We have never heard of such a principle.' Then they bowed and left. What the world calls 'yielding' should have varying degrees of importance, but scholars discuss them indiscriminately. If there is no distinction in etiquette, how can later generations learn from it? For example, the Son of Heaven yields the empire to the feudal lords, the feudal lords yield their states to the ministers, using titles to yield to scholars and commoners, and using fame and fortune to be modest. All these have reasons for yielding. If the reason for yielding is proper, then the etiquette can be followed. If the reason for yielding is improper, then what is there to follow in the etiquette? Yielding can be due to the times, due to righteousness, due to fame, due to circumstances, or due to expediency. Yielding due to the times is benevolence, yielding due to righteousness is encouragement, yielding for fame is artificial, yielding due to circumstances is distress, and yielding for expediency is chaos. Duke Yin of Lu (Duke Yin of Lu) yielded for expediency. Emperor Xiaoping of Han (Emperor Xiaoping of Han) yielded due to circumstances. Ji Zha of Wu (Ji Zha) and Cao Zizang (Cao Zizang) yielded for fame. Bo Yi (Bo Yi) yielded due to righteousness. Yao (Yao) and Shun (Shun) yielded due to the times. In the era of Yao, it was an era of great harmony, and the times allowed for yielding, so he yielded the empire to the virtuous, and the world admired his benevolence. Therefore, it is said that yielding due to the times is benevolence. The era of Yu (Yu) gradually changed, and the times no longer allowed for yielding to others, so his son inherited his throne, and the world also admired his benevolence. Tai Bo (Tai Bo) and Bo Yi recommended each other as virtuous, and their righteousness was worthy of yielding. This yielding is enough to encourage later generations, so it is said that yielding due to righteousness is encouragement. Ji Zha and Zi Zang, when the states were fighting each other and fathers and sons were killing each other, used the name of yielding to inspire the world, so it is said that yielding for fame is artificial. Emperor Xiaoping of Han was forced by powerful ministers, and his own situation was dire, almost unable to recover, so he yielded the empire, so it is said that yielding due to circumstances is distress. Duke Yin of Lu did not yield properly to the wrong person, but merely left for expediency, eventually leading to disaster, so it is said that yielding for expediency is chaos. Mencius (Mengzi) said, 'If Heaven wants to give the empire to the virtuous, it gives it to the virtuous.'

。天與子則與子。荀子曰。堯舜禪讓(或作擅字。依荀子文也。此乃專擅意也。在理當作擅。與禪契)是不然也。天子勢位至尊無敵于天下者。夫有誰與讓矣。楊子曰。允哲堯擅舜之重。則不輕於由矣。韓子曰。堯舜之傳賢也。欲天下得所也。然四子皆不達乎聖賢之時也。其言孰為詳乎。如堯非其時則豈肯以天下讓於他人乎。使禹得堯之時而天下豈及其子乎。所謂堯舜禹其奮于萬世之上者。正以其時而為之者也。堯舜禹其聖之時者也。嗚呼後世者其人自私甚乎。禹之時也而傳授者不能本。禹曰吾慕堯舜為之禪讓。是亦妄矣。其知時乎。

問霸

問者曰。君子稱王或不稱霸。謂霸執權。謂王修信也。而霸孰謂無信邪。固疑其道也。幸吾子辯之。使桓文之事皆悉也。曰王尚德霸尚功夫王有權。王者以權而行德也。霸有權。霸者以權而取功也。取功故其權未必不私也。行德故其權未必不公也。故公者為權而私者為詐也。王有信誠信也。霸有信假信也。假信故愈久而愈渝。誠信故愈久而愈信。齊桓公方會諸侯。自北杏抵幽十一主盟而諸侯皆順。其信存也。及城緣陵而諸侯皆散。其信渝也。晉文公其戰克楚踐土之盟。以功自高遂召天王。其章詐也。是故君子稱之。稱其當時之功也。不稱者(或無者字)惡其詐且不誠

也。詩稱投我以木瓜報之以瓊琚。匪報也永以為好也。善罰之功也。子曰。管仲之器小哉。卑霸之道也。中古之霸。有異禮而無異道。后古之霸。有異道而無異禮。守職命而不擅征。不亦有異禮乎。信征伐而尚詐力。不亦有異道乎。故曰霸非古也。亂王政自桓文始也。今俗曰。霸道適變治者不可不用也。仲尼曰。管仲相桓公霸諸侯一匡天下。民到於今受其賜。微管仲吾其被髮左衽矣。我其舍諸。噫致合天下之猖狂詭譎。傳會於孫子吳起之說淫溺而不反者也。此誠愚者之言。烏足與知聖人之意邪。所謂適變者。蓋君子因事而正之以義者也。豈曰以智詐而變正道者也。春秋之譏變古正以諸侯用私而變公者也。夫至道之世不顯權。至德之世不懷功。懷功恐其人因功而競利也。顯權恐其人因權而生詐也。是故堯舜之化淳而文王之化讓。漢氏曰。吾家雜以王霸而治天下。暫厚而終薄。少讓而多諍。

巽說

易曰。巽以行權何謂也。曰君子乘大順而舉其事者也。時不順雖堯舜未始為也。重巽順之至也。陽得位而中正當位也。剛正以用巽用之當也。故君子為之也。乘其順履其中效其用。其道莫不行也。其物莫不與也。然則時之順必大權。然後帥其正也。權之作必大人。然後理其變也。權也者適變之謂也。夫大人其變也。

【現代漢語翻譯】現代漢語譯本：是的。《詩經》上說：『你送我木瓜，我回贈你美玉。』這不是爲了報答，而是爲了永遠友好。』這是善用刑罰的功效啊。孔子說：『管仲的器量太小了！』這是卑下的稱霸之道。中古時代的霸者，有禮儀上的不同，但沒有道義上的不同；後世的霸者，有道義上的不同，但沒有禮儀上的不同。遵守職守命令而不擅自發動戰爭，這不也是禮儀上的不同嗎？崇尚戰爭和欺詐，這不也是道義上的不同嗎？所以說，霸道不是古代的王道。擾亂王政，是從齊桓公、晉文公開始的。現在世俗說：『霸道是適應變化的，治理國家不能不用。』孔子說：『管仲輔佐齊桓公稱霸諸侯，匡正天下，百姓到現在還受到他的恩惠。如果沒有管仲，我們就要披散頭髮，衣襟向左開了。』我還要捨棄他嗎？唉，把天下所有猖狂詭譎的事情都彙集起來，沉迷於孫子、吳起的學說而不反省的人啊！這真是愚蠢的人說的話，哪裡能理解聖人的意思呢？所謂適應變化，是說君子根據事情的實際情況，用道義來匡正它。難道是說用智謀欺詐來改變正道嗎？《春秋》所譏諷的改變古代的制度，是因為諸侯爲了私利而改變公義。至道的時代不彰顯權術，至德的時代不追求功勞。追求功勞，恐怕人們會因為功勞而爭奪利益；彰顯權術，恐怕人們會因為權術而產生欺詐。所以堯舜的教化淳樸，而周文王的教化謙讓。漢朝人說：『我們家雜用王道和霸道來治理天下』，結果是開始時寬厚而最終變得刻薄，開始時謙讓而最終變得爭鬥。

《巽卦說》

《易經》說：『用謙遜來施行權變』，這是什麼意思呢？回答說：君子憑藉著大的順應形勢來舉事。時勢不順，即使是堯舜也無法有所作為。重疊的巽卦，是順從到了極點。陽爻得位，而且居中守正，是當位。剛強正直而又用謙遜，是運用得當。所以君子要這樣做。憑藉著順應時勢，履行中正之道，傚法謙遜的作用，那麼他的道沒有行不通的，他的事物沒有不參與的。既然這樣，那麼時勢的順應必定要依靠大的權變，然後才能統帥正道。權變的產生必定要依靠大人，然後才能治理變化。權變，就是適應變化的意思。大人才能適應變化。

【English Translation】 English version: Yes. The Book of Poetry says, 'You give me a papaya, and I repay you with a beautiful jade.' This is not for repayment, but to be forever friendly.' This is the effect of using punishments well. Confucius said, 'Guan Zhong's capacity was small!' This is the way of a base hegemon. The hegemons of the middle ages had different rituals but no different principles; the hegemons of later ages had different principles but no different rituals. Obeying official orders and not arbitrarily launching wars, is this not a difference in rituals? Believing in warfare and valuing deception, is this not a difference in principles? Therefore, it is said that hegemony is not the way of the ancients. Disrupting the king's government began with Duke Huan of Qi and Duke Wen of Jin. Now the common people say, 'Hegemony is adapting to change, and it cannot be avoided in governing the country.' Confucius said, 'Guan Zhong assisted Duke Huan of Qi in becoming the hegemon of the feudal lords, rectifying the world, and the people still receive his benefits today. Without Guan Zhong, we would have our hair disheveled and our clothes fastened on the left.' Should I abandon him? Alas, those who gather all the madness and deceit of the world, and indulge in the theories of Sun Tzu (Sunzi, military strategist) and Wu Qi (military strategist) without reflecting! These are truly the words of fools, how can they understand the meaning of the sages? The so-called adapting to change means that the gentleman uses righteousness to correct things according to the actual situation. Does it mean using wisdom and deception to change the right path? The Spring and Autumn Annals criticized the changing of ancient systems because the feudal lords changed public interests for private gain. In the age of the ultimate Dao, power is not displayed; in the age of ultimate virtue, merit is not cherished. Cherishing merit is feared that people will compete for benefits because of merit; displaying power is feared that people will generate deception because of power. Therefore, the teachings of Yao (legendary ruler) and Shun (legendary ruler) were pure, while the teachings of King Wen (King of Zhou Dynasty) were modest. The Han people said, 'Our family mixed the ways of kings and hegemons to govern the world,' and the result was that it was generous at first but became thin in the end, and it was modest at first but became contentious in the end.

The Explanation of the Xun (trigram name, meaning humility or gentle penetration) Hexagram

The Book of Changes says, 'Using humility to exercise expediency,' what does this mean? The answer is: The gentleman takes advantage of the great conformity to the situation to carry out his affairs. If the time is not favorable, even Yao and Shun could not have accomplished anything. The repeated Xun hexagrams represent the ultimate in obedience. The yang line obtains its position and is centered and upright, which is being in the right position. Being strong and upright and using humility is using it appropriately. Therefore, the gentleman should do this. Taking advantage of conforming to the times, fulfilling the way of being centered and upright, and emulating the effect of humility, then his way will have no obstacles, and his affairs will have no lack of participation. Since this is the case, then the conformity of the times must rely on great expediency, and then it can lead the right path. The creation of expediency must rely on great people, and then it can govern change. Expediency means adapting to change. Only great people can adapt to change.

公小人其變也。私權也者治亂安危之所繫也。故權也不可以假人也。孔子曰。可與學未可與適道。可與適道未可與立。可與立未可與權。蓋慎之至也。至順者大有為之時也。位中正者君之位也。剛正則用巽天下之大權也。唯天子居其位行其權。以順其時也。用巽則以制其物也。用巽不可以示其民而使知之也。制莫之制則亂也。慎密則民不知其所以而奸不生也。故文言曰。同聲相應同氣相求。水流濕火就燥。雲從龍風從虎。聖人作而萬物睹。本乎天者親上本乎地者親下。則各從其類也。九二曰。巽在床下。蓋言卑而失其正也。不可以用巽也。用巽則物不與而且亂也。上九曰。巽在床下。喪其資斧其貞兇。蓋言過其時則用斷不可。是失其權也。九五曰。先庚三日後庚三日。蓋言慎其出號令也。故號令不可輕發而屢改也。是故用巽不宜在九二也。上九用巽固不可也(用或作則或無固字)九五其用巽者也。宜專乎號令者也。

人文

辯者曰。是世文隆天下其將成乎。其隆者文言也。而文言烏足以驗乎天下成邪。何文其可驗乎。曰必也人文也。易曰。觀乎人文而天下化成。斯之謂也。曰何謂人文乎。曰文武王之道也。文武相濟以賁人道。故曰人文也。文者德也。武者刑也。德以致大業。刑以扶盛德。德其至也。刑其

【現代漢語翻譯】現代漢語譯本小人會利用職權作亂。私人的權力關係到國家的治理、混亂、安定和危亡。所以權力不可以交給別人。《孔子》說：『可以和他一起學習，但未必可以和他一起遵循正道；可以和他一起遵循正道，但未必可以和他一起確立目標；可以和他一起確立目標，但未必可以和他一起權衡利弊。』這大概是極其謹慎的態度。最順應天時，就是大有作為的時候。處在正中的位置，就是君主的位置。剛強正直，就能用謙遜的態度來掌握天下的大權。只有天子居於君位，行使權力，來順應天時。用謙遜的態度來駕馭萬物。用謙遜的態度不可以向百姓展示，讓他們知曉。如果沒有任何約束，就會發生混亂。謹慎周密，百姓就不知道其中的緣由，奸邪就不會產生。所以《文言》說：『相同的聲音互相呼應，相同的氣息互相吸引。水向潮濕的地方流，火向乾燥的地方燃燒。云跟隨龍，風跟隨虎。聖人興起，萬物都顯現出來。』根源於天的親近於上，根源於地的親近於下，這是各自遵循自己的類別。九二爻辭說：『謙遜在床下。』大概是說卑微而失去了正道。不可以用謙遜的態度。用謙遜的態度，事物就不會歸附，而且會發生混亂。上九爻辭說：『謙遜在床下，喪失了他的資斧，占問的結果是兇險。』大概是說超過了時機，就不能用決斷的方式。這是喪失了他的權力。九五爻辭說：『先在庚日前三天發佈命令，后在庚日後三天發佈命令。』大概是說謹慎地發佈號令。所以號令不可以輕易發佈而屢次更改。因此，用謙遜的態度不適宜在九二爻。上九爻用謙遜的態度本來就不可以（用或寫作『則』，或者沒有『固』字）。九五爻是可以用謙遜態度的，適宜專注于發佈號令。

人文

辯論者說：『現在世風文采興盛，天下大概要太平了吧？』所興盛的是文辭言論。但是文辭言論怎麼能夠驗證天下是否太平呢？什麼樣的文采可以驗證呢？回答說：『一定是人文。』《易經》說：『觀察人文，天下就能被教化而成。』說的就是這個道理。問道：『什麼叫做人文呢？』回答說：『是文王和武王的治國之道。』文治和武功相互補充，用來匡正人道，所以叫做人文。文是指德行，武是指刑罰。用德行來成就大業，用刑罰來輔助盛德。德行達到極致，刑罰也就...

【English Translation】 English version Inferior people will exploit their authority to create chaos. Private power is related to the governance, chaos, stability, and peril of the country. Therefore, power cannot be entrusted to others. Confucius said, 'One can study with him, but not necessarily follow the right path with him; one can follow the right path with him, but not necessarily establish goals with him; one can establish goals with him, but not necessarily weigh the pros and cons with him.' This is probably an extremely cautious attitude. The most compliant with the times is the time for great achievements. Being in the middle position is the position of the monarch. Being strong and upright can use a humble attitude to grasp the great power of the world. Only the Son of Heaven resides in the position of the monarch and exercises power to comply with the times. Use a humble attitude to control all things. Using a humble attitude cannot be shown to the people to let them know. If there is no restraint, chaos will occur. If it is cautious and meticulous, the people will not know the reason, and evil will not arise. Therefore, the 'Wen Yan' says, 'The same sound responds to each other, and the same breath attracts each other. Water flows to wet places, and fire burns to dry places. Clouds follow dragons, and wind follows tigers. When the sage rises, all things appear.' Those rooted in heaven are close to the top, and those rooted in the earth are close to the bottom. This is each following its own category. The line statement of Nine Two says, 'Humility is under the bed.' It probably means being humble and losing the right path. A humble attitude cannot be used. With a humble attitude, things will not return and chaos will occur. The line statement of Upper Nine says, 'Humility is under the bed, losing his assets, and the result of divination is ominous.' It probably means that if the time is exceeded, a decisive approach cannot be used. This is losing his power. The line statement of Nine Five says, 'Issue orders three days before the geng day and three days after the geng day.' It probably means issuing orders cautiously. Therefore, orders cannot be issued lightly and changed repeatedly. Therefore, using a humble attitude is not suitable for the Nine Two line. The Upper Nine line should not use a humble attitude (using '則' or without '固'). The Nine Five line can use a humble attitude and should focus on issuing orders.

Humanities

The debater said, 'Now that the world's literary talents are flourishing, will the world probably be peaceful?' What is flourishing is literary rhetoric. But how can literary rhetoric verify whether the world is peaceful? What kind of literary talent can be verified?' The answer is, 'It must be humanities.' The 'Book of Changes' says, 'Observe the humanities, and the world can be educated and formed.' That's what it means. Asked, 'What is called humanities?' The answer is, 'It is the way of governing the country by King Wen and King Wu.' Civil governance and military achievements complement each other and are used to correct human morality, so it is called humanities. Wen refers to virtue, and Wu refers to punishment. Use virtue to achieve great undertakings, and use punishment to assist great virtue. When virtue reaches its extreme, punishment will also...

次也。會文武者所以以文總之。故曰人文也。夫聖人以盛德教天下。而天下保其德也。示大刑所以約之也。既正則停刑而達德也。德也者待刑而輔之也。刑也者待德而忘之也(忘或司字)是故文武皆得則其政和而其民安。刑德皆敝則其政失而其民散。此君子所以見天下之成敗也。吾觀周文。文武至之也。宣其甚刑而平其德衰也。吾觀漢文。高文僅至也。惠其減德武其多兵也。吾觀唐文。文皇大正而小繆也。曰三代之道有質焉有文焉。曰文而亡質。王道其可盡乎。故曰質文者聖人之所以適變而救敝也。質文字正而末敝也。質如不敝何以文為。文如不正何以質為。故吾所謂文者。蓋言文治之正也。孔子曰。虞夏之質。殷周之文至矣。曰言文將無用乎。曰孰不用也。人文至焉。言文次焉。以言文而驗其人。人其廋哉。以人文而驗其世。世其廋哉。故人文者天下之道之所存也。言文者聖賢之志之所寓也。先天下而後聖賢者。聖賢發己矣。天下至公也。故公者至而己者次也。孰曰言文其無用乎。

性德

性生人者之自得者也。命生人者之得於天者也。德能正其生人者也。藝能資其生人者也。然性命有厚薄。而德藝有大小也。性命者生所雖得而未嘗全得其厚薄者也。德藝者人所宜能而未必全能其大小者也。古之人厚其

【現代漢語翻譯】現代漢語譯本：次也。會文武是爲了用文來統領一切。所以說這是『人文』。聖人用盛大的德行教化天下，天下百姓也保持著這種德行。展示嚴厲的刑罰是爲了約束他們。如果政事端正了，就可以停止刑罰而弘揚德行。德，是需要刑罰來輔助的。刑罰，是希望人們在德行的教化下忘記它的存在（或作廢除）。因此，文治和武功都恰當，那麼政治就會和諧，人民就會安定。刑罰和德行都衰敗，那麼政治就會失敗，人民就會離散。這就是君子用來觀察天下成敗的原因。我觀察周文王，文治和武功都達到了極致。宣王雖然施行嚴厲的刑罰，但也是爲了匡正他衰敗的德行。我觀察漢文帝，他的文治僅僅是接近極致。惠帝減少德治，武帝增加兵力。我觀察唐太宗，他的文治大體端正，但也有小的失誤。有人說，三代的治國之道，既有質樸的一面，也有文飾的一面。如果只有文飾而失去了質樸，那麼王道還能完全實現嗎？所以說，質樸和文飾是聖人用來適應變化、拯救弊端的。質樸和文飾，原本都是爲了端正，是爲了防止末世的衰敗。如果質樸沒有衰敗，又何必要文飾呢？如果文飾不能端正，又何必要質樸呢？所以，我所說的『文』，是指文治的端正。孔子說，虞、夏的質樸，殷、周的文飾，都達到了極致。有人說，那麼文治將沒有用處嗎？我說，怎麼會沒有用處呢？人文是最高的，文治是次要的。用文治來驗證一個人，這個人還能隱藏嗎？用人文來驗證一個時代，這個時代還能隱藏嗎？所以，人文是天下大道所存在的地方。文治是聖賢的志向所寄託的地方。先有天下，後有聖賢，是說聖賢已經有所啓發了。天下是至公的，所以公是根本，私是次要的。誰說文治沒有用處呢？

性德

性，是人自身所具有的。命，是人從天道那裡獲得的。德，是能夠端正人生的。藝，是能夠輔助人生的。然而，性和命有厚薄之分，德和藝有大小之別。性和命，是人雖然獲得了，但未必完全獲得其厚薄。德和藝，是人應該能夠掌握的，但未必完全能夠掌握其大小。古代的人，增厚他們的

【English Translation】 English version: 'Ci ye. Hui wen wu zhe suo yi yi wen zong zhi.' Therefore, it is called 'ren wen' (人文, human culture). The sage teaches the world with great virtue, and the world preserves that virtue. Showing great punishments is to restrain them. Once things are upright, punishments cease and virtue is promoted. Virtue is assisted by punishments. Punishments are hoped to be forgotten under the guidance of virtue (or abolished). Therefore, when both civil and military affairs are appropriate, the government is harmonious and the people are at peace. When both punishments and virtues are corrupt, the government fails and the people scatter. This is how a gentleman observes the success or failure of the world. I observe King Wen of Zhou, whose civil and military achievements reached their peak. Although King Xuan implemented severe punishments, it was to rectify his declining virtue. I observe Emperor Wen of Han, whose civil achievements only approached the peak. Emperor Hui reduced virtue, and Emperor Wu increased military force. I observe Emperor Taizong of Tang, whose civil administration was largely upright, but with minor flaws. Some say that the way of the Three Dynasties had both simplicity and refinement. If there is only refinement without simplicity, can the way of the king be fully realized? Therefore, simplicity and refinement are what sages use to adapt to changes and remedy shortcomings. Simplicity and refinement are originally meant to be upright, to prevent the decline of the end times. If simplicity has not declined, why would refinement be necessary? If refinement cannot be upright, why would simplicity be necessary? Therefore, what I call 'wen' (文, culture) refers to the uprightness of civil administration. Confucius said, 'The simplicity of Yu and Xia, and the refinement of Yin and Zhou, have reached their peak.' Someone says, then is culture useless? I say, how can it be useless? Human culture is the highest, and civil culture is secondary. Use civil culture to verify a person, can that person still hide? Use human culture to verify an era, can that era still hide? Therefore, human culture is where the way of the world exists. Civil culture is where the aspirations of sages and worthies are placed. The world comes before sages and worthies, meaning that sages and worthies have already been enlightened. The world is supremely public, so public is fundamental and private is secondary. Who says that civil culture is useless?'

Nature and Virtue

'Xing' (性, nature) is what people possess naturally. 'Ming' (命, destiny) is what people receive from Heaven. 'De' (德, virtue) is what can rectify one's life. 'Yi' (藝, skill) is what can assist one's life. However, nature and destiny have varying degrees of thickness, and virtue and skill have varying degrees of size. Nature and destiny are what people receive, but not necessarily fully receive in their thickness. Virtue and skill are what people should be able to master, but not necessarily fully master in their size. Ancient people thickened their

性而薄其命有也。而古人不惑。古之人達于藝而窮於德有也。而古人不亂。故曰聖賢無全德。君子無全能。有其內而無其外。聖賢之所以無全德也。能于德而不能于藝。君子之所以無全能也。德上也藝下也。君子修其上而正其下也。故其不必工於百工而尊于百工也。性內也命外也。聖賢正其性而任其命。故其窮之不憂。而通之不疑也伊尹古之賢人也。方耕于莘佃。佃之耕夫以其能尚之。而伊尹不敢與之校。呂望古之賢人也。方漁于棘津。津之漁人以其能尚之。而呂望不敢與之校。迨乎二子德顯于商周也。而天下百姓由之正矣。孔子古之聖人也。方力聘之秋猶一旅人而不暇息也。方時命大謬而亂物物焉不失其道也。顏子子思原憲孟軻古之賢人也。窮於幽閻委巷樂然將終其身。而眾子也不易其樂。夫德也者。總仁義忠孝之謂也。性也者。原道德思慮之謂也。仁義忠孝修而足以推於人矣。君子之學。學其正也。何必多乎。道德思慮明。而足以安其生矣。聖賢之盡。盡其生也。何必皆乎。是故聖賢之世。而占相卜祝者無所張其巧也。君子之前。而孫吳申商者無所夸其法也。夏人之學曰教。殷人之學曰序。周人之學曰庠。夫三代之學皆所以詔人而學于德也。德義者學之本也。文藝者學之末也。三代之盛其教天下所以學其本也。三

【現代漢語翻譯】現代漢語譯本資質秉性優異卻命運不濟，這是有的。但古代的聖人賢人對此並不感到困惑。古代的人精通技藝卻在道德上有所欠缺，這是有的。但古代的聖人賢人因此心境並不混亂。所以說，聖人賢人沒有十全十美的德行，君子沒有樣樣精通的才能。具備內在的德行而缺乏外在的技藝，這是聖賢之所以不能具備完美德行的原因。擅長道德修養而不擅長技藝，這是君子之所以不能具備全面才能的原因。德是根本，藝是末節。君子致力於修養根本，從而端正末節。所以他們不必精通各種工匠的技藝，卻受到各種工匠的尊敬。資質秉性是內在的，命運是外在的。聖人賢人端正自己的資質秉性，順應自己的命運。所以他們身處困境不憂愁，通達順利不疑惑。伊尹（Yiyin，商朝名臣）是古代的賢人。當初在莘地耕田時，一同耕作的農夫因為他的才能而尊重他，但伊尹並不敢與他們爭強好勝。呂望（Lü Wang，即姜子牙，周朝開國功臣）是古代的賢人。當初在棘津釣魚時，在渡口打漁的人因為他的才能而尊重他，但呂望並不敢與他們爭強好勝。等到這二人的德行在商朝和周朝彰顯時，天下的百姓都傚法他們走上正道。孔子（Kongzi，儒家創始人）是古代的聖人。當他四處奔走尋求任用的時候，就像一個寄居的旅客一樣沒有空閑休息。當社會秩序大亂，各種事物都偏離正道的時候，他仍然沒有迷失自己的方向。顏回（Yan Hui，孔子弟子），子思（Zisi，孔子之孫），原憲（Yuan Xian，孔子弟子），孟軻（Meng Ke，即孟子）是古代的賢人。身處偏僻狹窄的陋巷之中，仍然快樂地生活，打算在那裡度過一生，而他們也不改變自己的快樂。所謂『德』，就是仁、義、忠、孝的總稱。所謂『性』，就是道德、思慮的本源。仁、義、忠、孝修養好了，就足以推及到他人。君子的學習，學習的是端正的道理，何必追求數量多呢？道德思慮明白了，就足以安定自己的生活。聖賢的追求，在於完善自己的生命，何必追求面面俱到呢？因此，在聖賢治理的時代，占卜算卦的人沒有辦法炫耀他們的技巧。在君子面前，孫武（Sun Wu，春秋時期軍事家）、吳起（Wu Qi，戰國時期軍事家）、申不害（Shen Buhai，戰國時期法家代表人物）、商鞅（Shang Yang，戰國時期政治家、改革家）這些人也沒有辦法誇耀他們的法術。夏朝的學校叫做『教』，殷朝的學校叫做『序』，周朝的學校叫做『庠』。這三個朝代的學校都是用來教導人們學習道德的。德義是學習的根本，文藝是學習的末節。夏商周三代的興盛，在於他們教導天下人學習根本的德義。

【English Translation】 English version It happens that some are born with excellent qualities but have unfortunate destinies. However, the ancient sages and worthies were not perplexed by this. It happens that some ancient people were proficient in skills but deficient in virtue. However, the ancient sages and worthies were not disturbed in their minds because of this. Therefore, it is said that sages and worthies do not possess perfect virtue, and gentlemen do not possess all-encompassing talents. Having inner virtue but lacking outer skills is the reason why sages and worthies cannot possess perfect virtue. Being skilled in moral cultivation but not skilled in the arts is the reason why gentlemen cannot possess all-encompassing talents. Virtue is fundamental, and art is secondary. Gentlemen devote themselves to cultivating the fundamental, thereby rectifying the secondary. Therefore, they do not need to be proficient in the skills of all artisans, yet they are respected by all artisans. Qualities and nature are internal, while destiny is external. Sages and worthies rectify their qualities and nature and accept their destiny. Therefore, they do not worry when in difficulty and do not doubt when in prosperity. Yiyin (伊尹, a famous minister of the Shang Dynasty) was a worthy man of ancient times. When he was plowing in the fields of Xin, the farmers who worked with him respected him for his ability, but Yiyin did not dare to compete with them. Lü Wang (呂望, also known as Jiang Ziya, a founding meritorious official of the Zhou Dynasty) was a worthy man of ancient times. When he was fishing at Jijing, the fishermen at the ferry respected him for his ability, but Lü Wang did not dare to compete with them. When the virtue of these two men became manifest in the Shang and Zhou dynasties, the people of the world followed them onto the right path. Confucius (孔子, the founder of Confucianism) was an ancient sage. When he was traveling around seeking employment, he was like a traveler who had no time to rest. When the social order was greatly disordered and all things deviated from the right path, he still did not lose his way. Yan Hui (顏回, a disciple of Confucius), Zisi (子思, a grandson of Confucius), Yuan Xian (原憲, a disciple of Confucius), and Mencius (孟軻, also known as Meng Ke) were worthy men of ancient times. Living in narrow and humble lanes, they lived happily and intended to spend their lives there, and they did not change their happiness. What is called 'virtue' is the general term for benevolence, righteousness, loyalty, and filial piety. What is called 'nature' is the origin of morality and thought. If benevolence, righteousness, loyalty, and filial piety are well cultivated, they are sufficient to be extended to others. The learning of a gentleman is to learn the correct principles, why pursue quantity? If moral thinking is clear, it is sufficient to secure one's life. The pursuit of sages and worthies lies in perfecting their lives, why pursue comprehensiveness? Therefore, in the era of sages and worthies, diviners and fortune-tellers have no way to show off their skills. In front of gentlemen, Sun Wu (孫武, a military strategist of the Spring and Autumn period), Wu Qi (吳起, a military strategist of the Warring States period), Shen Buhai (申不害, a representative figure of the Legalist school during the Warring States period), and Shang Yang (商鞅, a politician and reformer of the Warring States period) have no way to boast about their methods. The school of the Xia Dynasty was called 'Jiao' (教), the school of the Yin Dynasty was called 'Xu' (序), and the school of the Zhou Dynasty was called 'Xiang' (庠). The schools of these three dynasties were all used to teach people to learn virtue. Virtue and righteousness are the foundation of learning, and arts and literature are the end of learning. The prosperity of the Xia, Shang, and Zhou dynasties lay in their teaching the people of the world to learn the fundamental virtue and righteousness.

代之敝其教天下所以學其末也。學末故天下皆偽也。學本故天下皆厚也。是故君子貴其敦本也。聖賢貴其盡理也。古人有言曰。晉楚之富不可及也。彼以其富我以吾仁。彼以其爵我以吾義。吾何慊哉。古人有言。樂天知命吾何憂乎。窮理盡性吾何疑乎。

存心

教人者正其所存。能教也。存心者省其所感。能存也。存心乎善則善類應之。存心乎惡則惡類應之。心其非定象也。在其所存者也。應之非定名也。在其所感者也。其所感茍存而應之。豈不速乎而感應之數未始跌也。吾嘗驗之。其人聞其為心始善而人鮮不愛之也。聞其為心始惡而人鮮不惡之也。雖喜怒未出其己而彼之愛惡已來。故存心者必慎其所以感之者也。而辯人者必觀其所以應之者也。是以聖人感人心而天下和平。故曰。觀其所感。而天地萬物之情可見矣。有人於此曰。人莫之知以噁心而欺人。迨惡積而禍至。孰曰心不可知乎。有人於此曰。心不可欺。以善心而待人。迨善積而福至。孰曰人可欺乎。故曰。禍福與善惡相交也。嗚呼人無全信久矣哉。信其所心而不信其所感也。夫天地至遠而誠感之通。性理至神而物感之滅。堯舜不家勸而天下厚。厚之感也。桀紂不人誘而天下偽。偽感之也。感應之謂其可忽乎。休徴者所以應。其善政之所感也。咎

【現代漢語翻譯】現代漢語譯本：

這是因為他們教導天下人只學習那些細枝末節的東西。學習細枝末節，所以天下人都變得虛偽。學習根本的東西，所以天下人都變得淳樸。因此，君子重視敦本。聖賢重視窮盡事物的道理。古人有話說：『晉國和楚國的富有是無法趕上的。』他們憑藉他們的財富，我憑藉我的仁義；他們憑藉他們的爵位，我憑藉我的道義。我有什麼不滿意的呢？古人有話說：『樂於天命，知曉命運，我有什麼憂慮呢？』窮究事理，瞭解本性，我有什麼疑惑呢？

存心

教導別人的人，端正他所存的心念，才能教好別人。要存養心念的人，要省察他所感受的事物，才能存養好心念。心中存著善念，那麼善良的事物就會迴應他；心中存著惡念，那麼邪惡的事物就會迴應他。心並不是固定的形象，而在於它所存的是什麼。迴應也不是固定的名稱，而在於它所感受的是什麼。如果他所感受的事物長久存在並回應他，難道不是很快嗎？而且感應的規律從來沒有偏差。我曾經驗證過這件事，當人們聽說某人一開始心存善念，很少有人不喜歡他；聽說某人一開始心存惡念，很少有人不厭惡他。即使喜怒哀樂還沒有表現出來，別人對他的喜愛或厭惡已經產生了。所以，存養心念的人必須謹慎他所感受的事物，而辨別他人的人必須觀察他所迴應的事物。因此，聖人以真誠之心感化人心，天下就太平和睦。所以說：『觀察他所感受的事物，那麼天地萬物的情狀就可以明白了。』如果有人在這裡說：『有人用邪惡的心去欺騙別人，別人不知道，等到惡行積累到一定程度，災禍降臨，誰說人心不可知呢？』如果有人在這裡說：『人心不可欺騙，用善良的心對待別人，等到善行積累到一定程度，幸福降臨，誰說人可以欺騙呢？』所以說：『災禍和幸福與善良和邪惡相互交織。』唉！人們完全相信別人已經很久了。他們相信別人所想的，卻不相信別人所感受的。天地如此遙遠，但真誠的感應可以相通；性理如此神奇，但外物的感應可以泯滅。堯(Yao)和舜(Shun)不用挨家挨戶勸說，天下就變得淳樸，這是淳樸的感應。桀(Jie)和紂(Zhou)不用親自誘導，天下就變得虛偽，這是虛偽的感應。感應這件事可以忽略嗎？吉祥的徵兆是用來回應好的政治所帶來的感應，罪惡的...

【English Translation】 English version:

This is because they teach the world to learn only the trivial details. Learning trivial details causes the world to become hypocritical. Learning the fundamentals causes the world to become honest and sincere. Therefore, the superior man values cultivating the fundamentals. The sages value thoroughly understanding the principles of things. The ancients had a saying: 'The wealth of Jin (state in ancient China) and Chu (state in ancient China) cannot be matched.' They rely on their wealth, I rely on my benevolence; they rely on their rank, I rely on my righteousness. What am I dissatisfied with? The ancients had a saying: 'Rejoice in Heaven's will, know one's destiny, what should I worry about?' Thoroughly investigate principles, understand one's nature, what should I doubt?

Preserving the Mind

He who teaches others must rectify what is preserved in his mind, then he can teach well. He who cultivates his mind must examine what he senses, then he can cultivate his mind well. If the mind preserves goodness, then good things will respond to it; if the mind preserves evil, then evil things will respond to it. The mind is not a fixed image, but lies in what it preserves. The response is not a fixed name, but lies in what it senses. If what it senses is preserved and responds to it, wouldn't it be quick? And the principle of cause and effect has never been wrong. I have tested this. When people hear that someone initially has good intentions, few do not like him; when they hear that someone initially has evil intentions, few do not dislike him. Even though joy and anger have not yet been expressed, others' love or hatred has already arisen. Therefore, he who cultivates his mind must be careful about what he senses, and he who distinguishes people must observe what they respond to. Therefore, the sage influences people's hearts with sincerity, and the world is peaceful and harmonious. Therefore, it is said: 'Observe what they sense, and the emotions of heaven and earth and all things can be seen.' If someone here says: 'Someone uses an evil mind to deceive others, and others do not know, but when evil accumulates and disaster arrives, who says the mind cannot be known?' If someone here says: 'The mind cannot be deceived, treat others with a good mind, and when good accumulates and blessings arrive, who says people can be deceived?' Therefore, it is said: 'Disaster and blessing are intertwined with good and evil.' Alas! People have not fully trusted others for a long time. They believe what others think, but do not believe what others sense. Heaven and earth are so far away, but sincere feelings can communicate; the principles of nature are so mysterious, but the senses of external things can be extinguished. Yao (a legendary Chinese ruler) and Shun (a legendary Chinese ruler) did not have to persuade every household, and the world became honest and sincere, this is the influence of honesty. Jie (the last ruler of the Xia dynasty) and Zhou (the last ruler of the Shang dynasty) did not have to personally induce, and the world became hypocritical, this is the influence of hypocrisy. Can the matter of cause and effect be ignored? Auspicious signs are the response to the good governance that is sensed, sinful...

徴者所以應。其惡政之所感也。五福者善人所存。吉之驗也。六極者惡人所存。兇之驗也。天人相與未嘗睽也。吁豈天為之。人實召之。夫政者示天下之同之者也。萬民之所由也。政之善惡民所以而從之者也。故驗之雨旸燠寒風。五者示天下之同之者也。人者一身之自也。人之善惡。身所以而振之者也。驗之福極者。示一身之自之者也。方諸感月而水焉。陽燧感日而火焉。云從龍也。風從虎也。南人發歌而(此脫地名二字)草舞。銅山始崩而景陽鐘響。此物之相感然也。人道以情感。故生生不窮。聖人以神感。故幽明一通。是故存心於賢而賢至。存心於不肖而不肖來。存心於親則其子孝。存心於學則其徒勸。所謂出乎爾反乎爾者。斯言近之。

福解

世之曰福。專利而言之者也。吾之曰福。專道而言之者也。利道故而判福為兩端焉。利福者嘗多有也。道福者嘗寡有也。多謂眾人也。寡謂聖賢也。故曰聖賢之福聖賢之所得也。眾人之福眾人之所得也。聖賢所得而聖賢樂之。眾人所得而眾人慾之。欲之故天下競利也。樂之故天下安性也。是故世之人。無樂之者。不為樂也。有欲之者。非為安也。得聖賢之得謂之重也。得眾人之得謂之輕也。重所重所以率天下敦道也。輕所輕所以教天下薄利也。齊侯楚子其富貴

【現代漢語翻譯】現代漢語譯本：

徵兆是事物所應驗的現象，是惡劣政治所感應的結果。五福是善良的人所擁有的，是吉祥的驗證。六極是邪惡的人所擁有的，是兇險的驗證。天道與人道相互影響，從未分離。唉，難道是天造成的嗎？實際上是人自己招來的。政治是向天下昭示共同遵循的準則，是萬民所遵循的道路。政治的好壞，百姓因此而順從。所以用雨、晴、溫暖、寒冷、風這五種現象來昭示天下共同遵循的準則。人是自身行為的主宰。人的善惡，自身因此而受到影響。用福與極來驗證，是昭示自身行為所帶來的結果。方諸（古代取水器具）感應月亮而產生水，陽燧（古代取火器具）感應太陽而產生火。云跟隨龍，風跟隨虎。南方人唱歌，（此處省略地名）的草也隨之舞動。銅山開始崩塌，景陽鐘就發出響聲。這是事物之間相互感應的自然現象。人道通過情感來相互影響，所以生生不息。聖人通過精神來相互感應，所以溝通幽冥。因此，心中想著賢德，賢德就會到來；心中想著不肖，不肖就會來臨；心中想著親愛，那麼他的孩子就會孝順；心中想著學習，那麼他的學生就會努力。所謂『出於你，反於你』，說的就是這個道理。

福的解釋

世俗所說的福，是從利益的角度來說的。我所說的福，是從道義的角度來說的。因為利益和道義的緣故，所以把福分為兩個方面。追求利益之福的人常常很多，追求道義之福的人常常很少。多是指普通人，少是指聖賢。所以說聖賢的福是聖賢所得到的，眾人的福是眾人所得到的。聖賢得到後感到快樂，眾人得到後感到慾望。因為慾望，所以天下爭奪利益；因為快樂，所以天下安定本性。因此，世上的人，沒有感到快樂的，就不是真正的快樂；有慾望的，就不是真正的安定。得到聖賢所得到的，叫做重；得到眾人所得到的，叫做輕。重視所應該重視的，就可以引導天下人崇尚道義；輕視所應該輕視的，就可以教導天下人看淡利益。齊侯、楚子的富貴 English version:

Auspices are the responses to things, the result of bad governance. The Five Blessings are what good people possess, the verification of auspiciousness. The Six Extremes are what evil people possess, the verification of misfortune. The Way of Heaven and the Way of Man interact and have never been separated. Alas, is it caused by Heaven? In reality, it is summoned by people themselves. Governance is to show the world the common principles to follow, the path followed by all people. The goodness or badness of governance is what the people follow. Therefore, rain, sunshine, warmth, cold, and wind are used to show the world the common principles to follow. Man is the master of his own actions. The goodness or badness of man affects himself. Using blessings and extremes to verify is to show the results brought about by one's own actions. Fangzhu (an ancient water-collecting tool) responds to the moon and produces water, Yangsui (an ancient fire-collecting tool) responds to the sun and produces fire. Clouds follow the dragon, wind follows the tiger. People in the South sing, and the grass in (omitted place name) dances along. When Copper Mountain begins to collapse, the Jingyang Bell rings. These are natural phenomena of mutual response between things. The Way of Man influences each other through emotions, so life is endless. Sages influence each other through spirit, so they communicate with the underworld. Therefore, if you keep virtue in mind, virtue will come; if you keep wickedness in mind, wickedness will come; if you keep love in mind, then your children will be filial; if you keep learning in mind, then your students will work hard. The so-called 'it comes from you, it returns to you' is close to this meaning.

Explanation of Blessings

The blessings that the world speaks of are from the perspective of profit. The blessings that I speak of are from the perspective of morality. Because of profit and morality, blessings are divided into two aspects. People who pursue the blessings of profit are often many, and people who pursue the blessings of morality are often few. Many refers to ordinary people, and few refers to sages. Therefore, the blessings of sages are what sages obtain, and the blessings of the masses are what the masses obtain. Sages feel happy after obtaining them, and the masses feel desire after obtaining them. Because of desire, the world competes for profit; because of happiness, the world stabilizes its nature. Therefore, people in the world who do not feel happy are not truly happy; those who have desires are not truly stable. Obtaining what sages obtain is called heavy; obtaining what the masses obtain is called light. Valuing what should be valued can guide the world to advocate morality; undervaluing what should be undervalued can teach the world to take profit lightly. The wealth and nobility of Duke Qi and the King of Chu

【English Translation】 Auspices are the responses to things, the result of bad governance. The Five Blessings are what good people possess, the verification of auspiciousness. The Six Extremes are what evil people possess, the verification of misfortune. The Way of Heaven and the Way of Man interact and have never been separated. Alas, is it caused by Heaven? In reality, it is summoned by people themselves. Governance is to show the world the common principles to follow, the path followed by all people. The goodness or badness of governance is what the people follow. Therefore, rain, sunshine, warmth, cold, and wind are used to show the world the common principles to follow. Man is the master of his own actions. The goodness or badness of man affects himself. Using blessings and extremes to verify is to show the results brought about by one's own actions. 'Fangzhu' (an ancient water-collecting tool) responds to the moon and produces water, 'Yangsui' (an ancient fire-collecting tool) responds to the sun and produces fire. Clouds follow the dragon, wind follows the tiger. People in the South sing, and the grass in (omitted place name) dances along. When Copper Mountain begins to collapse, the Jingyang Bell rings. These are natural phenomena of mutual response between things. The Way of Man influences each other through emotions, so life is endless. Sages influence each other through spirit, so they communicate with the underworld. Therefore, if you keep virtue in mind, virtue will come; if you keep wickedness in mind, wickedness will come; if you keep love in mind, then your children will be filial; if you keep learning in mind, then your students will work hard. The so-called 'it comes from you, it returns to you' is close to this meaning. Explanation of Blessings The blessings that the world speaks of are from the perspective of profit. The blessings that I speak of are from the perspective of morality. Because of profit and morality, blessings are divided into two aspects. People who pursue the blessings of profit are often many, and people who pursue the blessings of morality are often few. Many refers to ordinary people, and few refers to sages. Therefore, the blessings of sages are what sages obtain, and the blessings of the masses are what the masses obtain. Sages feel happy after obtaining them, and the masses feel desire after obtaining them. Because of desire, the world competes for profit; because of happiness, the world stabilizes its nature. Therefore, people in the world who do not feel happy are not truly happy; those who have desires are not truly stable. Obtaining what sages obtain is called heavy; obtaining what the masses obtain is called light. Valuing what should be valued can guide the world to advocate morality; undervaluing what should be undervalued can teach the world to take profit lightly. The wealth and nobility of Duke Qi and the King of Chu

天下不逮也。及其以之與侯相爭相殺也。雖曰福之其實禍之。顏回原憲其貧賤天下之至也。及其樂道全德而後世慕其美名也。雖曰極之其實福之。今世俗視君子之樂然其身不振曰。福奚為聖賢邪。視高明之家恣勢充欲曰。唯福也將跋意而圖其富貴。是安福之謂乎。使天下之相率背道而趨利。斯言者之罪也。夫聖賢之福。福之本也。眾人之福。福之末也。修本以來末者古人有之。舜其是也。以末而行本者古人有之。周公其是也。猶吾先聖人曰道為福基。可以修行也矣。故君子有道而無富貴曰時也。而君子不慊。有富貴而無道曰忝也。君子恥之。富貴而有道。君子廣之也。後世舍聖賢而從眾人。不亦輕本而重末乎。本末顛倒則天孰與厚也哉。

評隱

文王太伯其同道者哉。文王始之。事紂其隱德焉。泰伯終之。遜吳其隱名焉。君子之出處語默也。皆所以訓也。文王太伯之同道同其作訓也。故曰。世亂隱德世。治隱名。隱名者所以警其爭名者也。隱德者所以遠其害德者也。遠害者聖人之時也。警爭者聖人之化也。化以感人。其聖人之至德也。時以教人。其聖人之大義也。微大義則後世之君臣安得以其道全也。微至德則後世之昭穆安得以其禮序也。天地之道遠也。其生可見而其所以生不可見也。聖賢之道亦遠也。

【現代漢語翻譯】現代漢語譯本：天下沒有完美的事情。當人們爲了利益與諸侯互相爭鬥殘殺時，即使口頭上說是爲了幸福，實際上卻是災禍。顏回（孔子的弟子，以安貧樂道著稱）和原憲（孔子的弟子，生活貧困）的貧賤是天下最極端的。但當他們以快樂的心態追求真理，保全德行，後世的人都仰慕他們的美名，這即使說是到了極點，實際上卻是幸福。現在世俗之人看到君子因為追求道德而生活困頓，就說：『追求聖賢之道有什麼用呢？』看到那些權勢熏天、慾望膨脹的家族，就說：『這才是幸福啊！』於是就歪曲心意，謀求富貴。這能叫做追求幸福嗎？如果天下人都互相效仿，背離正道而追逐利益，這就是那些錯誤言論的罪過了。聖賢的幸福，是幸福的根本；眾人的幸福，是幸福的末節。修養根本以求末節，古時候有舜這樣的聖人。用追求末節的方式來追求根本，古時候有周公這樣的聖人。正如我們的先聖所說，『道是幸福的根基，可以通過修行來獲得。』所以，君子有道德而沒有富貴，認為是時運不濟，但君子不會因此感到不滿；有富貴而沒有道德，認為是恥辱，君子會以此為恥。富貴而且有道德，君子會將其發揚光大。後世的人捨棄聖賢之道而追隨眾人，這不是輕視根本而重視末節嗎？如果本末顛倒，那麼上天又怎麼會厚待他們呢？評隱周文王（商朝末年的諸侯，后被追尊為周文王）和太伯（周文王的伯父，爲了讓位給弟弟而逃到南方）是志同道合的人啊。文王開創了基業，侍奉商紂王是隱藏自己的德行。太伯完成了大義，遜讓王位給吳國是隱藏自己的名聲。君子的出仕、隱退、言語、沉默，都是爲了教化世人。文王和太伯的志同道合，在於他們共同的教化行為。所以說，世道混亂時就隱藏德行，世道太平時就隱藏名聲。隱藏名聲是爲了警戒那些爭名奪利的人，隱藏德行是爲了遠離那些危害德行的人。遠離危害是聖人順應時勢的做法，警戒爭奪是聖人推行教化的方式。用教化來感化人，這是聖人的至高德行；順應時勢來教導人，這是聖人的大義所在。如果沒有大義，那麼後世的君臣又怎麼能用正道來保全自身呢？如果沒有至德，那麼後世的宗廟昭穆之禮又怎麼能有秩序呢？天地的法則深遠啊，它的生機可以看見，但它產生萬物的原因卻不可見。聖賢的法則也很深遠啊。

【English Translation】 English version: The world is never perfect. When people fight and kill each other with feudal lords for profit, even if they say it is for happiness, it is actually a disaster. Yan Hui (Confucius' disciple, known for his contentment in poverty) and Yuan Xian (Confucius' disciple, living in poverty) were the most extreme examples of poverty in the world. But when they pursued truth with joy and preserved their virtue, later generations admired their good names. Even if it is said to be the extreme, it is actually happiness. Nowadays, worldly people see that gentlemen are in trouble because of their pursuit of morality, and say, 'What is the use of pursuing the way of sages?' Seeing those families with power and inflated desires, they say, 'This is happiness!' So they distort their minds and seek wealth. Can this be called pursuing happiness? If the people of the world imitate each other, deviate from the right path and pursue profit, this is the sin of those wrong words. The happiness of sages is the root of happiness; the happiness of the masses is the end of happiness. Cultivating the root to seek the end, there were sages like Shun in ancient times. Using the way of pursuing the end to pursue the root, there were sages like the Duke of Zhou in ancient times. Just as our former sages said, 'The Tao is the foundation of happiness, which can be obtained through practice.' Therefore, a gentleman who has morality but no wealth believes that it is bad luck, but a gentleman will not be dissatisfied because of this; a gentleman who has wealth but no morality believes that it is a shame, and a gentleman will be ashamed of it. A gentleman who is rich and moral will promote it. Later generations abandon the way of sages and follow the masses. Isn't this despising the root and valuing the end? If the root and the end are reversed, how can heaven treat them kindly? Commentary on Seclusion King Wen of Zhou (a feudal lord in the late Shang Dynasty, later posthumously honored as King Wen of Zhou) and Taibo (King Wen of Zhou's uncle, who fled to the south to give way to his younger brother) are like-minded people. King Wen started the foundation, and serving King Zhou of Shang was hiding his virtue. Taibo completed the great righteousness, and giving way to the throne to the state of Wu was hiding his reputation. A gentleman's entry into office, retirement, speech, and silence are all for the purpose of educating the world. King Wen and Taibo's like-mindedness lies in their common educational behavior. Therefore, it is said that one should hide one's virtue when the world is in chaos, and hide one's reputation when the world is at peace. Hiding one's reputation is to warn those who compete for fame and profit, and hiding one's virtue is to stay away from those who harm virtue. Staying away from harm is the sage's way of adapting to the times, and warning against competition is the sage's way of promoting education. Using education to influence people is the supreme virtue of a sage; adapting to the times to teach people is the great righteousness of a sage. Without great righteousness, how can the monarchs and ministers of later generations preserve themselves with the right path? Without supreme virtue, how can the ancestral temple rites of later generations have order? The laws of heaven and earth are far-reaching. Its vitality can be seen, but the reason why it produces all things is invisible. The laws of sages are also far-reaching.

其為可見而其所以為不可見也。辯生曰。有許由者。輕天下而遁去。其義高而其事疑也。茍事誠而義博。亦可以愧其盜國者之心乎。曰若由者茍不為也。未若聖人之為不茍也。可為則為之也。不可為則不為之也。是故舜依乎中庸而隱也。可則行之否則已之舜哉至矣。不失其道也。一鄉之賢隱。則其鄉之禮可知也。一書之道隱。則其書之文可知也。故謂文。必工。文不工則失其道也。謂禮必修也。禮不修則失其賢也。是故一天下之治亂由賢人之隱見而所以章也。可不重乎。一賢人之動靜將天下之教化而所以勸也。可不慎乎。呂望東海之隱。稱隱也。伯夷西山之隱。憤隱也。顏回之隱。不須時不怨世。樂隱也。原憲之隱。不卑論以儕俗。驕隱也。四皓之隱。去以避亂。來以補政。達隱也。谷口鄭子真修隱也。成都嚴君平和隱也。曼倩隱於朝玩隱也。子云隱於官茍隱也。孫思邈盧鴻一處不污道出不屈節。高隱也。張果之隱。詭隱也李泌者身朝而名野。接祿而尚君。假隱也。李(脫名)者身伏而達言。釣隱也。

喻用

水固勝火。而善固勝惡也。茍用之不得其道。雖水火善惡亦不可得其勝矣。水之制火。必於火之方然而水可勝矣。善之制惡。必于惡之未形而善可勝矣。及其惡至乎不可掩。而欲推善以救惡。火至乎

【現代漢語翻譯】現代漢語譯本：這是因為可見的事物反而導致了不可見的事物。辯生說：『有許由（傳說中的隱士）這樣的人，輕視天下而隱遁離去，他的義行崇高，但他的行為卻令人疑惑。如果他的行為真誠，他的義行博大，也可以使那些竊取國家的人感到慚愧嗎？』我說：『像許由這樣的人，如果不是爲了有所作為，還不如聖人那樣不隨便有所作為。可以作為就作為，不可以作為就不作為。』所以舜遵循中庸之道而隱居。可以施行道義就施行，否則就停止，舜的境界真是達到了極致啊，沒有失去他的道。一個鄉的賢人隱居，那麼這個鄉的禮儀就可以知道了。一本書的道理隱晦，那麼這本書的文字就可以知道了。所以說文章，必須精工。文章不精工就會失去它的道。說禮儀必須修習。禮儀不修習就會失去賢人。因此，天下的治理是混亂還是安定，取決於賢人的隱居或顯現，這難道不重要嗎？一個賢人的行動或靜止，將影響天下的教化，這難道不應該謹慎嗎？呂望（姜太公）在東海隱居，可以稱作是『稱隱』。伯夷在西山隱居，是『憤隱』。顏回的隱居，是不抱怨時運，不怨恨社會，是『樂隱』。原憲的隱居，是不降低自己的言論去迎合世俗，是『驕隱』。商山四皓的隱居，是離開以躲避戰亂，回來以匡扶政治，是『達隱』。谷口的鄭子真（鄭玄）是『修隱』。成都的嚴君平是『平和隱』。東方朔在朝廷隱居，是『玩隱』。揚雄在官位上隱居，是『茍隱』。孫思邈、盧鴻一，身處污濁而不被玷污，道義顯揚而不屈服節操，是『高隱』。張果老的隱居，是『詭隱』。李泌，身在朝廷而名聲在野，接受俸祿而忠於君主，是『假隱』。李（此處脫漏姓名）身居隱伏而能表達意見，是『釣隱』。比喻運用水本來可以勝過火，善良本來可以勝過邪惡。如果運用不得當，即使是水火、善良邪惡，也不能取得勝利。用水來制服火，必須在火剛剛燃起的時候，水才可以戰勝火。用善良來制服邪惡，必須在邪惡還沒有形成的時候，善良才可以戰勝邪惡。等到邪惡到了無法掩蓋的地步，想要推行善良來挽救邪惡，火勢到了

【English Translation】 English version: It is because of what is visible that what is invisible exists. Bian Sheng said, 'There was Xu You (a legendary hermit) who despised the world and went into seclusion. His righteousness was lofty, but his actions were doubtful. If his actions were sincere and his righteousness broad, could he shame the hearts of those who steal the country?' I said, 'If someone like Xu You does nothing, it is not as good as a sage who does not act rashly. If it can be done, then do it; if it cannot be done, then do not do it.' Therefore, Shun relied on the Doctrine of the Mean and lived in seclusion. If it could be practiced, then practice it; otherwise, stop. Shun's state was truly the ultimate, not losing his Dao. If a worthy person in a village lives in seclusion, then the customs of that village can be known. If the principles of a book are obscure, then the writing of that book can be known. Therefore, it is said that writing must be refined. If writing is not refined, it will lose its Dao. It is said that rituals must be cultivated. If rituals are not cultivated, they will lose their worthiness. Therefore, the governance of the world, whether it is orderly or chaotic, depends on the seclusion or appearance of worthy people. Is this not important? The actions or stillness of a worthy person will influence the teachings of the world. Should this not be treated with caution? Lü Wang (Jiang Taigong) living in seclusion by the East Sea can be called 'claiming seclusion'. Bo Yi living in seclusion in the West Mountain is 'resentful seclusion'. Yan Hui's seclusion is not complaining about fate, not resenting the world, it is 'joyful seclusion'. Yuan Xian's seclusion is not lowering his arguments to conform to the vulgar, it is 'proud seclusion'. The Four Whiteheads of Mount Shang lived in seclusion to avoid war and returned to support the government, it is 'accomplished seclusion'. Zheng Zizhen (Zheng Xuan) of Gukou is 'cultivating seclusion'. Yan Junping of Chengdu is 'peaceful seclusion'. Dongfang Shuo living in seclusion in the court is 'playing seclusion'. Yang Xiong living in seclusion in office is 'careless seclusion'. Sun Simiao and Lu Hongyi, living in a polluted environment without being tainted, and expressing their Dao without bending their principles, is 'noble seclusion'. Zhang Guo Lao's seclusion is 'deceptive seclusion'. Li Bi, whose body is in the court but whose reputation is in the wild, accepting salary but respecting the ruler, is 'false seclusion'. Li (name missing) who lives in seclusion but expresses his opinions, is 'fishing seclusion'. Metaphorical Application Water inherently overcomes fire, and goodness inherently overcomes evil. If they are not used properly, even water, fire, goodness, and evil cannot achieve victory. To control fire with water, it must be when the fire is just starting, then water can overcome fire. To control evil with goodness, it must be when evil has not yet formed, then goodness can overcome evil. When evil has reached the point where it cannot be concealed, and one wants to promote goodness to save evil, when the fire has reached

不可熄。而欲激水以沃火。其勢可勝之乎。君子小人者其善惡之所出者也。是故君子用則其政善。小人用則其政惡也。斯欲政善而專用小人。暨其惡熾至乎暴戾。上下欲君子而拯之也。是奚異乎激水而沃者邪。雖有彥聖之人如彼堯舜禹。吾知其無如之何也。故古之善用人者用君子必先而小人必后。君子先用。善得以而制惡也。小人後使。惡得以而遷善也。禮不容小人加乎君子。不使不肖高於其賢。所以隆善而沮惡也。詩云。我心匪石。不可轉也。我心匪席。不可卷也。威儀棣棣。不可選也。憂心悄悄。慍于群小。遇閔既多。受侮不少。靜言思之。寤辟有標。我心匪石。不可轉也者。君子有志可以與守也。威儀棣棣不可選也者。君子有法可以與為也。憂心悄悄慍于群小者。惡小人之加乎君子也。遇閔既多受侮不少者。疾小人之玩政也。靜言思之寤辟有標者。怨不用君子也。雖小人之道不能。不加於盛德之家。雖君子之道不能。不沮于已破之國。用舍之政然也。一小人壞之於其前。雖百君子莫能修之於其後。一君子治之於其上。雖百小人莫能亂之於其下。邪正之勢然也。越之漁者使其子漁于夷溪。鄙者專之。能者散之(散疑筆誤宜作助兼)及鄙負其所使也。網則隳其紀綱而命能者治之。能者終不能也。

物宜

【現代漢語翻譯】現代漢語譯本：火勢正旺，無法熄滅，卻想用水去澆滅它，這種做法怎麼可能成功呢？君子和小人，是善與惡的源頭。因此，君子執政，政治就會清明；小人執政，政治就會黑暗。現在想要政治清明，卻專門任用小人，等到他們的惡行發展到暴戾的程度，上下都想任用君子來挽救局面，這和用水去澆滅大火有什麼區別呢？即使有像堯、舜、禹這樣賢明聖哲的人，我也知道他們對此也無能為力。所以，古代善於用人的人，任用君子一定在先，任用小人一定在後。先任用君子，就能用善來制約惡；後任用小人，就能使惡轉化為善。禮法不允許小人凌駕于君子之上，不允許無能的人高於賢能的人，這是爲了弘揚善行而阻止惡行。《詩經》上說：『我的心不是石頭，不能隨意轉動；我的心不是蓆子，不能隨意捲起；我的威儀莊重，不可輕慢選擇；憂愁滿懷，怨恨那些小人。遭遇的憂患很多，受到的侮辱不少。靜下心來思考，醒悟到有明確的準則。』『我的心不是石頭，不能隨意轉動』，說的是君子有志向，可以共同堅守；『威儀莊重，不可輕慢選擇』，說的是君子有法度，可以共同遵循；『憂愁滿懷，怨恨那些小人』，是厭惡小人凌駕于君子之上；『遭遇的憂患很多，受到的侮辱不少』，是痛恨小人玩弄政權；『靜下心來思考，醒悟到有明確的準則』，是抱怨不任用君子。即使小人的勢力再大，也不能加害於道德高尚的家族；即使君子的力量再小，也不能挽救已經衰敗的國家。任用與否的政治就是這樣。一個小人在前面破壞，即使有一百個君子在後面也無法彌補；一個君子在上面治理，即使有一百個小人在下面也無法擾亂。邪惡與正義的態勢就是這樣。越國有一個漁夫，讓他的兒子在夷溪捕魚，平庸的人獨攬其職，有能力的人只能輔助。等到平庸的人辜負了他的任用，漁網的綱繩都損壞了，才命令有能力的人去修理，有能力的人最終也無法修好。物宜

【English Translation】 English version: The fire is raging and cannot be extinguished, but you want to use water to put it out. How can this be successful? Gentlemen and petty men are the sources of good and evil. Therefore, when gentlemen are in power, the government will be clear; when petty men are in power, the government will be dark. Now, wanting a clear government, but specifically employing petty men, waiting until their evil deeds develop to the point of tyranny, and everyone wants to employ gentlemen to save the situation, what is the difference between this and using water to put out a raging fire? Even if there are wise and sage people like Yao (a legendary Chinese ruler), Shun (another legendary Chinese ruler), and Yu (the founder of the Xia dynasty), I know that they can do nothing about it. Therefore, those who were good at employing people in ancient times always employed gentlemen first and petty men later. Employing gentlemen first allows good to restrain evil; employing petty men later allows evil to be transformed into good. Rituals do not allow petty men to be above gentlemen, nor do they allow the incompetent to be above the virtuous. This is to promote good deeds and prevent evil deeds. The Book of Poetry says: 'My heart is not a stone, it cannot be turned at will; my heart is not a mat, it cannot be rolled up at will; my demeanor is dignified, it cannot be chosen lightly; my heart is full of sorrow, resenting those petty men. I have encountered many sorrows and received many insults. Thinking quietly, I realize that there are clear principles.' 'My heart is not a stone, it cannot be turned at will' means that gentlemen have aspirations that can be upheld together; 'My demeanor is dignified, it cannot be chosen lightly' means that gentlemen have laws that can be followed together; 'My heart is full of sorrow, resenting those petty men' is to hate petty men being above gentlemen; 'I have encountered many sorrows and received many insults' is to hate petty men playing with power; 'Thinking quietly, I realize that there are clear principles' is to complain about not employing gentlemen. Even if the power of petty men is great, they cannot harm a family with high morals; even if the power of gentlemen is small, they cannot save a country that has already declined. The politics of employment and dismissal is like this. If one petty man destroys it in the front, even if there are a hundred gentlemen behind, they cannot make up for it; if one gentleman governs it above, even if there are a hundred petty men below, they cannot disrupt it. The situation of evil and righteousness is like this. A fisherman from Yue (an ancient state in China) had his son fish in Yixi (a place name), the mediocre person monopolized the position, and the capable person could only assist. When the mediocre person failed in his employment, and the ropes of the fishing net were damaged, he ordered the capable person to repair it, but the capable person was ultimately unable to repair it. The Appropriateness of Things

君子發身。以道不以財。庶人謀生。以力不以詐。大夫趨事。以義不以利。是三者正。然後天下可以觀王道也。夫王道也者正宜也。小大之物正其宜則何有乎亂世也。夫道義固君子大夫之所宜也。利力固庶人之所宜也。曰君子而專財。曰大夫而專利。曰庶人而玩智詐。是喪其宜也矣。大夫處上猶衣也。庶人處下猶裳也。上宜衣而下宜裳必也。茍上而下之。下而上之。不亦倒且亂乎。道其何效哉。冉求嘗為季氏宰。為季氏而聚斂。孔子惡之曰。求非吾徒也。小子鳴鼓而攻之。若求者以人而利之。尚不容於君子而如此也。矧以己而利之。孰可容乎。孟子曰。上下交征利而國危矣亮乎安國家天下者。在義不在利也。

善惡

有形之惡小也。不形之惡大也。有名之善次也。無名之善至也。有名之善。教而後仁者也。無名之善。非教而仁者也。有形之惡殺人者也。不形之惡讒人者也。讒人之惡存其心。殺人之惡存其事。事可辦而心不可見也。教者情也。非教者性也。情可移而性不可變也。玩鄰人之子也好語誘之可以喜。惡語激之可以怒。及其趨於父母也。雖美惡之言而不能親疏之也。其盜跖膳人肉而人皆能惡之。少正卯顯于朝而眾不能辨之。是故君子善善也。必審其名同。惡惡也。必辨其情異。夫賞罰者所以正善

{ "translations": [ "現代漢語譯本：\n\n君子立身處世，依靠的是道義而不是財富；普通百姓謀求生計，依靠的是力氣而不是欺詐；大夫致力於事業，依靠的是道義而不是利益。這三者如果能擺正，那麼天下就可以看到王道的施行了。所謂的王道，就是公正適宜。無論事物大小，只要擺正其適宜的位置，哪裡還會有亂世呢？道義本來就是君子和大夫應該追求的，出力氣本來就是普通百姓應該做的。如果說是君子卻只想著財富，說是大夫卻只想著利益，說是普通百姓卻玩弄心計欺詐，這就是喪失了他們應有的本分。大夫處在上位就像衣服，普通百姓處在下位就像褲子。上面的人適合穿衣服，下面的人適合穿褲子，這是必然的。如果上面的人穿褲子，下面的人穿衣服，這不就顛倒錯亂了嗎？又怎麼能有效治理呢？冉求曾經做季氏的家臣，為季氏聚斂財富，孔子厭惡地說：『冉求不是我的門徒，你們可以敲著鼓去聲討他。』像冉求這樣用權力來為別人謀利，尚且不被君子所容忍，更何況是用權力為自己謀利呢？誰又能容忍呢？孟子說：『上下互相爭奪利益，國家就危險了。』明白啊，安定國家天下的關鍵，在於道義而不在於利益。\n\n善惡\n\n有形的惡是小的，無形的惡是大的。有名的善是次要的，無名的善是最高的。有名的善，是經過教化后才行仁義的人所做的；無名的善，是不需要教化就能行仁義的人所做的。有形的惡是殺人，無形的惡是進讒言。進讒言的惡存在於內心，殺人的惡存在於行為。行為可以處理，而內心卻無法看清。教化是基於情感，不經教化是出於本性。情感可以改變，而本性卻難以改變。戲弄鄰居的孩子，用好話引誘他，他就會高興；用惡語激怒他，他就會生氣。等到他面對父母時，即使是好話或壞話，也不能使他改變親疏之情。強盜盜跖吃人肉，人人都厭惡他；少正卯在朝廷上蠱惑人心，眾人卻不能辨別他。因此，君子行善，一定要仔細考察其名稱是否相同；憎惡罪惡，一定要分辨其情況是否不同。賞罰是用來匡正善惡的。", "English version:\n\nA gentleman establishes himself in the world with morality, not wealth; a commoner seeks a livelihood with labor, not deceit; a high official dedicates himself to his duties with righteousness, not personal gain. If these three are correct, then the world can witness the implementation of the Kingly Way. The so-called Kingly Way is fairness and appropriateness. Whether things are big or small, if they are placed in their proper positions, how can there be a chaotic world?\n\nMorality and righteousness are what gentlemen and high officials should pursue, while physical labor is what commoners should do. If a gentleman only thinks about wealth, if a high official only thinks about personal gain, if a commoner plays with intelligence and deceit, then they have lost their proper roles. High officials in the upper position are like clothes, and commoners in the lower position are like trousers. It is necessary for those above to wear clothes and those below to wear trousers. If those above wear trousers and those below wear clothes, wouldn't that be upside down and chaotic? How can it be effective? Ran Qiu (a disciple of Confucius) once served as a steward for the Ji family, accumulating wealth for them. Confucius detested this and said, 'Ran Qiu is not my disciple; you may beat the drums and denounce him.' If someone like Ran Qiu uses his power to benefit others, he is still not tolerated by gentlemen. How much less can someone use his power to benefit himself? Who can tolerate that? Mencius (a famous Confucian philosopher) said, 'When those above and those below compete for profit, the country is in danger.' It is clear that the key to stabilizing the country and the world lies in righteousness, not in profit.\n\nGood and Evil\n\nVisible evil is small; invisible evil is great. Famous good is secondary; nameless good is supreme. Famous good is done by those who are benevolent after being taught; nameless good is done by those who are benevolent without being taught. Visible evil is murder; invisible evil is slander. The evil of slander resides in the heart; the evil of murder resides in the act. Acts can be dealt with, but the heart cannot be seen. Teaching is based on emotion; not teaching is based on nature. Emotion can be changed, but nature is difficult to change. Teasing a neighbor's child, enticing him with good words, he will be happy; provoking him with bad words, he will be angry. But when he faces his parents, even good or bad words cannot change his affection. The robber Zhi (a notorious bandit) eats human flesh, and everyone detests him; Shao Zhengmao (a sophist) confuses the court, but the masses cannot distinguish him. Therefore, when a gentleman does good, he must carefully examine whether the names are the same; when he hates evil, he must distinguish whether the situations are different. Rewards and punishments are used to correct good and evil.", "English translations": [ "A gentleman cultivates himself with virtue, not wealth; a commoner seeks a livelihood with labor, not deceit; a high official pursues his duties with righteousness, not personal gain. If these three are correct, then the world can observe the Kingly Way. The so-called Kingly Way is justice and appropriateness. If everything, big or small, is in its proper place, how can there be a chaotic world?", "Virtue and righteousness are what gentlemen and high officials should pursue; labor is what commoners should do. If a gentleman is only concerned with wealth, if a high official is only concerned with personal gain, if a commoner engages in cunning and deceit, then they have lost their proper roles. A high official in the upper position is like clothing; a commoner in the lower position is like trousers. It is fitting for those above to wear clothing and those below to wear trousers. If those above wear trousers and those below wear clothing, wouldn't that be upside down and chaotic? How can it be effective?", "Ran Qiu (a disciple of Confucius) once served as a steward for the Ji family, accumulating wealth for them. Confucius detested this and said, 'Ran Qiu is not my disciple; you may beat the drums and denounce him.' If someone like Ran Qiu uses his power to benefit others, he is still not tolerated by gentlemen. How much less can someone use his power to benefit himself? Who can tolerate that? Mencius (a famous Confucian philosopher) said, 'When those above and those below compete for profit, the country is in danger.' It is clear that the key to stabilizing the country and the world lies in righteousness, not in profit.", "Good and Evil", "Visible evil is small; invisible evil is great. Famous good is secondary; nameless good is supreme. Famous good is done by those who are benevolent after being taught; nameless good is done by those who are benevolent without being taught. Visible evil is murder; invisible evil is slander. The evil of slander resides in the heart; the evil of murder resides in the act. Acts can be dealt with, but the heart cannot be seen. Teaching is based on emotion; not teaching is based on nature. Emotion can be changed, but nature is difficult to change.", "Teasing a neighbor's child, enticing him with good words, he will be happy; provoking him with bad words, he will be angry. But when he faces his parents, even good or bad words cannot change his affection. The robber Zhi (a notorious bandit) eats human flesh, and everyone detests him; Shao Zhengmao (a sophist) confuses the court, but the masses cannot distinguish him. Therefore, when a gentleman does good, he must carefully examine whether the names are the same; when he hates evil, he must distinguish whether the situations are different. Rewards and punishments are used to correct good and evil." ] }

惡也。聰明不能盡其善惡。則不足與議賞罰也故察讒在微。誅讒在持。刑殺宜議。性善者宜任。情善者宜使。察讒不微則不能觀其。心之所之也。誅讒不持則不能遏其大惡也。刑殺不議則不能究其誠也。任性善則安危不振也。使情善則威福不專也。善善得其宜也。則大賢盡其德而小賢盡其才也。惡惡得其所也。則讒人悛其心而殺人伏其罪也。孰有正善惡而治道不至乎哉。

性情

性貴乎靜。故性變而不可太易。情患乎煩。故情發而不可太早。太早則傷和。太易則傷中。反中和則陰陽繆。損民壽而物多疵癘。是故聖人之隆治也。仁以厚人性。義以節人情。是所以陰陽和而遂生物者也。禮教二十而冠者。蓋以其神盛而可以用思慮也。教三十而娶者。蓋以其氣充而可以勝配耦也。故古之君子觀陰陽而所以知其性情之得失。觀情性所以知聖人之道行否。然後以其得失究其本末相與人主起天下之病癖。雖伊尹匹夫之賤。而猶曰匹夫匹婦。有不被堯舜之澤。若已推而納諸溝中。嘗五就桀五干湯而不沮。其以天下自任如此之勤也。今天下之民方髫髻未剪。而以利害相欺父母則𢥠之。唯其奸巧之不早也。僅童而男已室女已家。過之則淫奔。是不亦性變之太易乎。情發之太早乎。將不有所傷乎。欲世蹈中和。則何異乎適胡而

【現代漢語翻譯】現代漢語譯本：邪惡也是如此。聰明才智不能完全辨別善惡，這樣的人不值得一起討論賞罰。所以，考察進讒言的人要從細微之處入手，懲罰進讒言的人要堅持不懈。刑罰殺戮要經過充分討論，天性善良的人適合委以重任，情感善良的人適合安排使用。考察進讒言的人不從細微之處入手，就不能觀察到他的內心傾向。懲罰進讒言的人不堅持不懈，就不能遏制他的巨大惡行。刑罰殺戮不經過充分討論，就不能探究其真實情況。任用天性善良的人，國家安危就不能得到保障。使用情感善良的人，威望和恩惠就不能集中。善待善良的人，讓他們各得其所，那麼大賢之人就能充分發揮他們的德行，小賢之人也能充分發揮他們的才能。懲罰邪惡的人，讓他們各得其應，那麼進讒言的人就能改變他們的心意，殺人犯也能伏罪。如果能公正地對待善惡，那麼治理國家的正道還會不能實現嗎？

性情

性情貴在平靜，所以性情的變化不應該太快。情感容易煩躁，所以情感的抒發不應該太早。太早就會傷害和諧，太快就會傷害中正。違背中正和諧，就會導致陰陽失調，損害百姓的壽命，使萬物多生疾病。因此，聖人推崇的治理方法是：用仁愛來培養人的善良本性，用道義來節制人的情感。這就是陰陽調和，從而使萬物得以生長的原因。禮教規定男子二十歲舉行冠禮，是因為他們的精神旺盛，可以用來進行思考。禮教規定男子三十歲娶妻，是因為他們的氣力充足，可以勝任婚姻。所以，古代的君子觀察陰陽，從而瞭解人的性情得失。觀察人的性情，從而瞭解聖人的道是否能夠推行。然後用這些得失來探究事情的本末，與君主一起糾正天下的弊病。即使是伊尹這樣地位卑賤的平民，也認為如果有一個百姓沒有受到堯舜的恩澤，就像自己把他推到水溝里一樣。他曾經五次去接近夏桀，五次去接近商湯，都沒有灰心，他以天下為己任就是這樣勤勉。現在天下的百姓，年紀還小，頭髮還沒剪，就用利益來互相欺騙，父母反而責怪他們奸詐不夠早。剛到童年，男子就已成家，女子就已出嫁，超過這個年齡就會出現淫亂。這難道不是性情變化太快，情感抒發太早了嗎？難道不會因此而受到傷害嗎？想要世人遵循中正和諧之道，這和想要到胡地去卻

【English Translation】 English version: Evil is also like this. Intelligence and wisdom cannot fully discern good and evil, and such people are not worthy of discussing rewards and punishments together. Therefore, examining those who offer slanderous words should start from the subtle details, and punishing those who offer slanderous words should be persistent. Penalties and killings should be fully discussed, and those with good nature are suitable to be entrusted with important tasks, and those with good emotions are suitable to be arranged for use. Examining those who offer slanderous words without starting from the subtle details will not allow one to observe their inner tendencies. Punishing those who offer slanderous words without persistence will not be able to curb their great evils. Penalties and killings without full discussion will not be able to explore their true situation. Employing those with good nature will not guarantee the security of the country. Using those with good emotions will not concentrate prestige and favor. Treating good people well and allowing them to be in their proper positions will allow great virtuous people to fully exert their virtues, and small virtuous people to fully exert their talents. Punishing evil people and allowing them to receive their due will allow those who offer slanderous words to change their minds, and murderers to confess their crimes. If one can fairly treat good and evil, then how can the right path to governing the country not be achieved?

Nature and Emotions

Nature values tranquility, so changes in nature should not be too rapid. Emotions are prone to agitation, so the expression of emotions should not be too early. Too early will harm harmony, and too rapid will harm balance. Violating balance and harmony will lead to imbalances in yin and yang, harming the lives of the people and causing diseases to arise in all things. Therefore, the governance methods advocated by the sages are: using benevolence to cultivate people's good nature, and using righteousness to restrain people's emotions. This is the reason why yin and yang are harmonized, thereby allowing all things to grow. Rituals and teachings stipulate that men should undergo the capping ceremony at the age of twenty because their spirits are strong and can be used for thinking. Rituals and teachings stipulate that men should marry at the age of thirty because their energy is sufficient and they can handle marriage. Therefore, ancient gentlemen observed yin and yang to understand the gains and losses of people's nature and emotions. They observed people's nature and emotions to understand whether the sage's path could be promoted. Then, they used these gains and losses to explore the beginning and end of things, and together with the ruler, they corrected the ills of the world. Even Yi Yin, a commoner of low status, believed that if one person did not receive the grace of Yao and Shun, it was as if he had pushed them into a ditch. He approached Jie of Xia five times and Tang of Shang five times without discouragement, and he was so diligent in taking the world as his responsibility. Now, the people of the world, who are still young and have not had their hair cut, deceive each other with interests, and their parents blame them for not being cunning early enough. Just reaching childhood, men are already married and women are already married, and exceeding this age will lead to promiscuity. Isn't this a change in nature that is too rapid, and an expression of emotions that is too early? Won't this cause harm? Wanting the world to follow the path of balance and harmony is like wanting to go to the land of the Hu but

南轅。其安能至之也。吾觀陰陽繆則寒暑風雨庸有及時。百穀種植。未始不疾其人。則斃夭者世嘗多有。而仁壽者寡焉。適見情性失之之效也。人失情性既如此也。而聖人之道行也。豈曰至乎。謨者尚曰。天下甚寧。是亦諛也。而嚚嚚不肯知其失操。其本為人主。起天下之病。則又奚貴其當時者。古語曰日中則熭。操刀則害。言適用於當時也。若伊尹始窮賤之不暇。彼欲適用。豈當用邪。而伊尹為之。今乘適用之時。攝當用之柄。而不肯為之。不亦為伊尹愧乎。

九流

儒家者流其道尚備。老氏者流其道尚簡。陰陽家者流其道尚時。墨家者流其道尚節。法家者流其道尚嚴。名家者流其道尚察。縱橫家者流其道尚變。雜家者流其道尚通。農家者流其道尚足。然皆有所短長也。茍拂短而會長。亦足以資治道也。班固本其所出尊儒也。司馬遷會其所歸尊始也。尊始者其心弘也。尊儒者其心專也。固嘗非馬氏以其先。黃老為甚繆。是亦固不見其尊儒之至者也。若黃帝之道其在易矣。易也者萬物之本。六藝之原也。其先之不亦宜乎。豈班氏之智亦有所不及乎。伯夷之所長者清。而所短者隘。柳下惠之所長者和。而所短者不恭。孟子尊二子之所長。則曰聖人百世之師也。伯夷柳下惠是也。遷之心抑亦與孟氏合矣。故君

【現代漢語翻譯】現代漢語譯本南轅（往南方走）。這怎麼能到達目的地呢？我看陰陽錯亂，寒暑風雨常常不能按時到來。各種穀物種植，沒有不希望人們勤勞的，但夭折的人世上常常很多，而長壽的人卻很少。這正是因為情性喪失所造成的後果啊。人們喪失情性已經如此了，而聖人的道義能夠推行嗎？那些謀劃的人還說，天下非常安定，這也是諂媚之言。而那些愚昧無知的人不肯承認自己失去了操守。如果身為君主，成為天下疾病的根源，那麼又有什麼值得稱道的呢？古語說，『太陽到了正中就會偏西』，『拿著刀就會造成傷害』，意思是說只適用於當時的情況。如果伊尹當初在窮困潦倒的時候沒有機會施展才能，難道他想要施展才能，就應該那樣做嗎？而伊尹卻那樣做了。現在正當可以施展才能的時候，掌握著應該掌握的權力，卻不肯有所作為，這不也為伊尹感到慚愧嗎？

九流

儒家這一流派，他們的道義崇尚完備。老子這一流派，他們的道義崇尚簡約。陰陽家這一流派，他們的道義崇尚時令。墨家這一流派，他們的道義崇尚節儉。法家這一流派，他們的道義崇尚嚴厲。名家這一流派，他們的道義崇尚明察。縱橫家這一流派，他們的道義崇尚變化。雜家這一流派，他們的道義崇尚通達。農家這一流派，他們的道義崇尚富足。然而，這些學派都有其長處和短處。如果揚長避短，也足以輔助治理國家。班固根據各學派的淵源來推崇儒家。司馬遷綜合各學派的歸宿來推崇道家（始）。推崇道家的人，他們的心胸是寬廣的。推崇儒家的人，他們的心思是專一的。班固曾經批評司馬遷，認為他先推崇黃老之術是非常荒謬的。這也是班固沒有看到司馬遷推崇儒家的極致之處啊。如果黃帝的道義體現在《易經》中，《易經》是萬物的根本，六藝的源頭，那麼先推崇它不也是應該的嗎？難道班固的智慧也有所不及嗎？伯夷的長處是清高，而短處是狹隘。柳下惠的長處是隨和，而短處是不夠莊重。孟子推崇這兩個人的長處，所以說他們是百世的師表。伯夷和柳下惠就是這樣的人。司馬遷的心意大概也與孟子相合吧。

【English Translation】 English version To go south by driving the chariot north. How can one arrive at the destination? I observe that when yin and yang are disordered, the cold, heat, wind, and rain often fail to arrive on time. In planting various grains, there is no one who does not wish for people to be diligent, but those who die young are often numerous in the world, while those who live long are few. This is precisely because the loss of emotional nature has caused these consequences. People's loss of emotional nature is already like this, so how can the doctrines of the sages be promoted? Those who plan still say that the world is very stable, which is also flattery. And those ignorant people are unwilling to admit that they have lost their integrity. If, as the ruler, one becomes the source of the world's diseases, then what is there to praise at that time? An ancient saying says, 'When the sun reaches its zenith, it declines,' and 'Holding a knife causes harm,' meaning that it only applies to the situation at that time. If Yi Yin (a famous minister in ancient China) did not have the opportunity to display his talents when he was poor and humble, should he have done so if he wanted to display his talents? But Yi Yin did so. Now, when it is time to display talents and one holds the power that should be held, but is unwilling to act, isn't this also a shame for Yi Yin?

The Nine Schools of Thought

The school of Confucianism, their doctrines emphasize completeness. The school of Laozi (Taoism), their doctrines emphasize simplicity. The school of Yin-Yang, their doctrines emphasize timeliness. The school of Mohism, their doctrines emphasize frugality. The school of Legalism, their doctrines emphasize strictness. The school of the Logicians, their doctrines emphasize discernment. The school of Diplomacy, their doctrines emphasize change. The school of Eclecticism, their doctrines emphasize comprehensiveness. The school of Agriculture, their doctrines emphasize sufficiency. However, all these schools have their strengths and weaknesses. If one exploits the strengths and avoids the weaknesses, it is also sufficient to assist in governing the country. Ban Gu (a famous historian in ancient China) based his arguments on the origins of each school to promote Confucianism. Sima Qian (another famous historian in ancient China) synthesized the destinations of each school to promote Taoism (the beginning). Those who promote Taoism have broad minds. Those who promote Confucianism have focused minds. Ban Gu once criticized Sima Qian, thinking that his initial promotion of Huang-Lao (Yellow Emperor and Laozi) was very absurd. This is also because Ban Gu did not see the ultimate extent of Sima Qian's promotion of Confucianism. If the doctrines of the Yellow Emperor are embodied in the 'Book of Changes' (Yi Jing), and the 'Book of Changes' is the root of all things and the source of the Six Arts, then isn't it appropriate to promote it first? Could it be that Ban Gu's wisdom also fell short? Boyi's (a historical figure known for his integrity) strength was purity, and his weakness was narrowness. Liu Xiahui's (another historical figure known for his harmony) strength was harmony, and his weakness was lack of solemnity. Mencius (a famous Confucian philosopher) praised the strengths of these two people, so he said that they are teachers for a hundred generations. Boyi and Liu Xiahui are such people. Sima Qian's intentions probably also aligned with those of Mencius.

子善之。

四端

司馬長卿楊子云。其人其文皆世之稱也。及楊子為劇秦美新。長卿為封禪書也。封禪之言怪乎淫徒。加其誇大之心者也。美新之言茍言也。記曰。國無道其默足以容賢而不默孰與默邪。是皆不宜為而為之也。晁錯論五帝三王之道諧其極也。宜賢于管子仲晏子嬰。及其請削諸侯之封。舌未卷而晁氏以赤其族。蓋時未可言而言之也。東方朔枚乘其才俊坌涌飛書走檄不足其奮筆。然皆不能效一官就一政。蓋徒才而不得其實能也。劉向劉歆皆漢室之賢儒暨治傳也。父子各專師說而家自是非。蓋得道而不得其極也。道而不極非道也。才而不效徒才也。發而不時逆理也。為而不宜失義也。是故事貴合宜。智貴識時。器貴適用。法貴折中。中也者道義之端也。用也者器效之端也。時也者動靜之端也。宜也者事制之端也。四端者君子之道之至者也。善學者不得其端不盡也。善為者不得其端不舉也。是故古之聖賢學道而有道。興事而濟事。存其端而已漢。世之二三子雖激昂而無所成其德。抑亦未得端而然也。

鐔津文集卷第六大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第七

藤州鐔津東山沙門契嵩撰

論原

中正

物理得所謂之中。天下不

【現代漢語翻譯】現代漢語譯本子善於此。

四端

司馬相如（Sima Xiangru）和揚雄（Yang Xiong）。他們的人品和文章都為世人所稱道。但揚雄寫了《劇秦美新》，司馬相如寫了《封禪書》。《封禪書》的言辭怪誕荒謬，又加上他誇大炫耀的心態。《美新》的言辭是茍且之言。《禮記》上說：『國家無道，沉默足以容納賢人，不沉默又比沉默好在哪裡呢？』這些都是不應該做而做了的事情。晁錯（Chao Cuo）論述五帝三王的治國之道，達到了極致，應該比管仲（Guan Zhong）、晏嬰（Yan Ying）更賢能。但他請求削減諸侯的封地，話還沒說完，晁錯就被滅族了。這是時機不成熟而說了出來。東方朔（Dongfang Shuo）、枚乘（Mei Cheng）他們的才華橫溢，文思如泉涌，寫文章速度很快，但都不能勝任一官半職，不能成就任何政績。這是隻有才華而沒有實際能力。劉向（Liu Xiang）、劉歆（Liu Xin）都是漢朝的賢儒，精通經傳。父子各自堅持師承的學說，在家中爭論是非。這是得到了道，卻沒有達到極致。得道而不達到極致，就不是真正的道。有才華而不發揮作用，只是空有才華。發表言論不合時宜，就是違背常理。做事不合宜，就是喪失道義。所以，事情貴在合宜，智慧貴在認識時勢，器物貴在適用，法則貴在折中。中，是道義的根本。用，是器物發揮效用的根本。時，是行動和靜止的根本。宜，是事情處理的根本。這四端，是君子之道的最高境界。善於學習的人，不掌握這四端，就不能完全理解道。善於做事的人，不掌握這四端，就不能有所成就。所以，古代的聖賢學習道而得道，興辦事業而成功，只是掌握了這四端而已。漢朝的這幾個人，雖然激昂慷慨，卻沒有成就任何德行，也是因為沒有掌握這四端。

《鐔津文集》卷第六大正藏第 52 冊 No. 2115 《鐔津文集》

《鐔津文集》卷第七

藤州鐔津東山沙門契嵩（Qisong）撰

論原

中正

物理得其所謂的中，天下不會……

【English Translation】 English version He was good at this.

The Four Fundamentals

Sima Xiangru (Sima Xiangru) and Yang Xiong (Yang Xiong). Both their character and their writings were praised by the world. However, Yang Xiong wrote 'Ode to Qin and Beauty of Xin,' and Sima Xiangru wrote 'Book of Fengshan.' The words in 'Book of Fengshan' were bizarre and absurd, coupled with his exaggerated and ostentatious mentality. The words in 'Beauty of Xin' were perfunctory. The 'Book of Rites' says: 'When the state is without principle, silence is enough to accommodate the virtuous; if not silent, what is better than silence?' These were all things that should not have been done but were done. Chao Cuo (Chao Cuo)'s discussion of the ways of the Five Emperors and Three Kings reached its peak, and he should have been more virtuous than Guan Zhong (Guan Zhong) and Yan Ying (Yan Ying). However, he requested the reduction of the feudal lords' fiefs, and before he finished speaking, Chao Cuo's clan was exterminated. This was speaking out when the time was not ripe. Dongfang Shuo (Dongfang Shuo) and Mei Cheng (Mei Cheng) were both talented and their thoughts flowed like a spring, and they wrote quickly, but they were not able to hold any official position or achieve any political achievements. This was having talent but lacking practical ability. Liu Xiang (Liu Xiang) and Liu Xin (Liu Xin) were both virtuous Confucians of the Han Dynasty, proficient in classics and commentaries. Father and son each adhered to the teachings of their teachers, and argued about right and wrong in their homes. This was obtaining the Way but not reaching its peak. Obtaining the Way without reaching its peak is not the true Way. Having talent without putting it to use is just empty talent. Making statements out of season is contrary to reason. Doing things inappropriately is losing righteousness. Therefore, things are valued for being appropriate, wisdom is valued for recognizing the times, utensils are valued for being applicable, and laws are valued for being moderate. Moderation is the foundation of righteousness. Usefulness is the foundation of the effectiveness of utensils. Time is the foundation of action and stillness. Appropriateness is the foundation of handling affairs. These four fundamentals are the highest realm of the gentleman's way. Those who are good at learning, if they do not grasp these four fundamentals, cannot fully understand the Way. Those who are good at doing things, if they do not grasp these four fundamentals, cannot achieve anything. Therefore, the ancient sages learned the Way and attained the Way, and succeeded in their undertakings, simply because they grasped these four fundamentals. These few people in the Han Dynasty, although passionate and慷慨, did not achieve any virtue, also because they did not grasp these four fundamentals.

Collected Works of Tan Jin, Volume 6 Taisho Tripitaka Volume 52 No. 2115 Collected Works of Tan Jin

Collected Works of Tan Jin, Volume 7

Written by Qisong (Qisong), a Buddhist monk of Dongshan, Tan Jin, Tengzhou

On Origins

Central and Upright

Physical principles obtain what is called the center, and the world will not...

欺謂之正。適中則天下無過事也。履正則天下無亂人也。中正也者王道之本也。仁義道德之紀也。人以強弱愛惡亂其倫。而聖人作之教道以致人于中正者也。教者效也。道者導也。示之以仁義。使人所以效之也。示之以禮樂名器。導人所以趨之也。洪範曰。會其有極歸其有極。此君子所以自行其道者也。時人斯其唯皇之極。此君子所以進人趨其道者也。詩云。士也罔極。二三其德。此君子所以惡人不由是而適其道者也。是故治人者。非以中正存其誠。則不足以與議仁義禮法也。教人者不以中正修其誠。則亦不可以與議仁義禮法也。夫聖人之法猶衡也斗也。而持之在人者也。持之不得其人。器雖中正而人得以欺之也。金石之音中正。則其所響也震。而其所應也和。人之誠中正。則其所作也至。而其所感也詳。是故古之君子也謹其所守行其所得。雖貧賤也。處其窮閭幽室而不渝也。雖富貴也。乘崇高之勢當天下之尊而不變也。及其感物也。不威而人畏。不語而人信。不勞心不役力而其教化行者。鬼神助之。天地祐之。曷其然也。蓋天地之理與人同也。何以同乎其中正者也。

明分

萬物有數大小有分。以數知變化之故。以分見天地之理。是故君子于天道無所惑焉。於人道無所疑焉。氣凝而生。生則有飲食。氣

【現代漢語翻譯】現代漢語譯本：把欺騙說成是正當。如果一切都恰到好處，那麼天下就不會有過錯的事情。行為端正，那麼天下就不會有作亂的人。中正，是王道的根本，是仁義道德的綱紀。人們因為自身的強弱、喜好憎惡而擾亂了倫常，所以聖人制定教化，引導人們達到中正的境界。教，是傚法；道，是引導。用仁義來昭示人們，使人們傚法；用禮樂名器來引導人們，使人們趨向。《洪範》（《尚書》中的一篇）說：『會合于至高的標準，歸向于至高的標準。』這是君子用來身體力行其道的方法。觀察時人所遵循的至高標準，這是君子用來引導人們趨向正道的方法。《詩經》說：『士人的德行沒有準則，三心二意。』這是君子用來厭惡那些不遵循正道的人的方法。因此，治理人民的人，如果不以中正之心來保持其真誠，那麼就不值得與他討論仁義禮法。教導人民的人，如果不以中正之心來修養其真誠，那麼也不可以與他討論仁義禮法。聖人的法度就像秤和斗一樣，而掌握它們在於人。如果掌握它們的人不合適，那麼即使器物本身中正，也會被人用來欺騙。金石之音中正，那麼它所發出的聲音就會震動四方，而它所得到的迴應也會和諧。人的誠意中正，那麼他所做的事情就會達到極致，而他所感化的人也會詳盡。所以古代的君子謹慎地守護自己所擁有的，踐行自己所領悟的。即使貧賤，身處窮困的陋巷和幽暗的房間也不會改變。即使富貴，身處崇高的地位，面對天下的尊崇也不會改變。當他感化事物的時候，不發怒而人們也畏懼，不說話而人們也信任，不費心勞力而他的教化也能推行，這是因為鬼神幫助他，天地保佑他。為什麼會這樣呢？因為天地的道理與人是相同的，而相同之處就在於他們的中正。

明辨本分

萬物都有數量，大小都有區分。用數量來了解變化的緣故，用區分來認識天地的道理。因此，君子對於天道不會迷惑，對於人道不會疑惑。氣凝聚而產生生命，產生生命就有飲食的需求，氣……

【English Translation】 English version: Deceit is called righteousness. If everything is in moderation, then there will be no wrongdoings in the world. If one's conduct is upright, then there will be no rebellious people in the world. Moderation and righteousness are the foundation of the Kingly Way, the guiding principles of benevolence, righteousness, morality, and ethics. People disrupt the proper order due to their strengths, weaknesses, loves, and hates, so the sages created teachings to guide people towards moderation and righteousness. Teaching is imitation; the Way is guidance. Showing people benevolence and righteousness allows them to imitate it. Showing people rituals, music, titles, and instruments guides them to move towards it. The Hong Fan (a chapter in the Book of Documents) says, 'Unite with the ultimate standard, return to the ultimate standard.' This is how a gentleman practices his Way. Observing the ultimate standard that people follow, this is how a gentleman guides people to move towards the right path. The Book of Poetry says, 'The virtue of the scholars has no limit, they are indecisive.' This is how a gentleman despises those who do not follow the right path. Therefore, those who govern people, if they do not maintain their sincerity with moderation and righteousness, then they are not worthy to discuss benevolence, righteousness, rituals, and laws with. Those who teach people, if they do not cultivate their sincerity with moderation and righteousness, then they cannot discuss benevolence, righteousness, rituals, and laws with either. The laws of the sages are like scales and measures, and holding them lies with the people. If the person holding them is not suitable, then even if the instruments themselves are moderate and righteous, people can use them to deceive. If the sound of metal and stone is moderate and righteous, then the sound it emits will be shocking, and the response it receives will be harmonious. If a person's sincerity is moderate and righteous, then what he does will be perfect, and what he influences will be detailed. Therefore, the gentlemen of ancient times carefully guarded what they possessed and practiced what they had learned. Even if they were poor and lowly, they would not change even when living in poor alleys and dark rooms. Even if they were rich and noble, they would not change even when in a high position and facing the respect of the world. When he influences things, people fear him without him being angry, people trust him without him speaking, and his teachings can be implemented without him expending effort, because ghosts and gods help him, and heaven and earth bless him. Why is this so? Because the principles of heaven and earth are the same as those of people, and the similarity lies in their moderation and righteousness.

Discerning Duties

All things have numbers, and sizes have distinctions. Use numbers to understand the reasons for change, and use distinctions to understand the principles of heaven and earth. Therefore, a gentleman will not be confused about the Way of Heaven, and will not doubt the Way of Man. Qi (vital energy) condenses and gives birth. When there is birth, there is a need for food and drink, Qi...

散而死。死則與土靡。是人道之分也。穹隆無窮。日月星辰而已。余物不容。是天道之分也。載山振水資生金石草木(或無草木二字)是地道之分也。人數極。雖天地(或無地字)不能重之。天地變。雖人不能與之。是又天地之定分也。今曰。天可升海可入。黃金可以巧成。噏雲氣與神遇而不死。是焉知變化之故而見天地之理乎。雖庸人亦謂其不然也。而齊威燕昭秦王漢武。紛綸趨之。留連而忘返。亂巡狩之制。繆祭祀之禮。孰謂是四人主者聰明聖智度越于庸人乎。天道大公也。人道大同也。同者同其死生也。公者公其與人相絕也。茍其公眾人而私一人。孰謂天乎。茍其同形生而獨不死。豈謂人乎。是故聖人皆罕語天道。蓋不以天而惑人者也。嘗正祭祀。蓋不以人而瀆神道者也。

察勢

兼金百鎰借盜而監守。雖未亡金其鄰人固以疑矣。臨赤子于不測之淵。雖未溺子其父母固以憂矣。然其勢既當憂且疑也。而人不得不憂疑也。夫威權者天下之利器也。其重豈直乎百鎰之金乎。而委之於佞幸不肖之人。佞幸豈直盜乎。而昔君子不疑。百萬師旅。其性命之眾。豈直乎一赤子之生乎。而暴之於戎狄之鄙。戎狄豈直乎不測之淵乎。而昔君子不憂。然往古其國亂且亡者。曷嘗不因乎可疑而不疑者邪。可憂而不憂者邪

【現代漢語翻譯】現代漢語譯本散落而死。死後便與泥土混同。這是人道的歸宿啊。蒼天高遠無盡，不過是日月星辰罷了，其他事物無法存在其中。這是天道的歸宿啊。大地承載山嶽，震盪流水，滋養金石草木（有的版本沒有『草木』二字）。這是地道的歸宿啊。人的數量有極限，即使天地也無法增加。天地發生變化，即使人也無法干預。這又是天地的既定歸宿啊。現在卻說，可以昇天，可以入海，黃金可以通過技巧製成，呼吸雲氣可以與神靈相遇而不死。這是怎麼知道變化的緣由，又怎麼能理解天地的道理呢？即使是普通人也認為這是不可能的。而齊威王、燕昭王、秦王、漢武帝，紛紛追求這些，流連忘返，擾亂巡狩的制度，錯誤地進行祭祀的禮儀。誰能說這四位君主比普通人更聰明聖明呢？天道是至公的，人道是大致相同的。相同在於共同面對生死，至公在於天道與人相互隔絕。如果天道偏袒眾人而偏愛一人，誰還會認為那是天道呢？如果人同樣有形體和生命卻唯獨不死，又怎麼能稱之為人呢？因此，聖人很少談論天道，是因為不希望用天道來迷惑人。常常端正祭祀，是因為不希望用人來褻瀆神道。

察勢將價值百鎰的兼金交給盜賊來監督看守，即使沒有丟失，鄰居也一定會懷疑。將嬰兒置於深不可測的深淵邊，即使沒有溺水，父母也一定會擔憂。這是因為形勢本來就應該讓人擔憂和懷疑，人們不得不擔憂和懷疑啊。威權是天下最重要的利器，它的重要性難道僅僅相當於百鎰黃金嗎？卻將它委託給善於諂媚的奸佞小人，奸佞小人難道僅僅是盜賊嗎？而過去的君子卻不懷疑。百萬軍隊，他們的性命，難道僅僅相當於一個嬰兒的生命嗎？卻將他們暴露在戎狄的邊境，戎狄難道僅僅相當於深不可測的深淵嗎？而過去的君子卻不擔憂。那麼過去那些國家混亂乃至滅亡的，哪一次不是因為對應該懷疑的事情不懷疑，對應該擔憂的事情不擔憂呢？

【English Translation】 English version They scatter and die. After death, they mingle with the soil. This is the destiny of humanity. The heavens are vast and endless, consisting only of the sun, moon, and stars; nothing else can exist within them. This is the destiny of Heaven. The earth bears mountains, shakes rivers, and nourishes metals, stones, and vegetation (some versions omit 'vegetation'). This is the destiny of Earth. The number of people is finite; even Heaven and Earth cannot increase it. When Heaven and Earth change, even humans cannot intervene. This is the fixed destiny of Heaven and Earth. Yet now it is said that one can ascend to Heaven, enter the sea, gold can be crafted through skill, and breathing the cloud's vapor allows one to meet the spirits and not die. How can they know the cause of change or understand the principles of Heaven and Earth? Even ordinary people would say this is impossible. But King Wei of Qi, King Zhao of Yan, the King of Qin, and Emperor Wu of Han all eagerly pursued these things, lingering and forgetting to return, disrupting the system of imperial tours, and wrongly performing sacrificial rites. Who can say that these four rulers were more intelligent and wise than ordinary people? The Way of Heaven is impartial, and the Way of Humanity is largely the same. The sameness lies in facing life and death together, and the impartiality lies in Heaven's separation from humanity. If Heaven favored the many over one, who would call it Heaven? If a person had the same form and life but did not die, how could they be called human? Therefore, sages rarely speak of the Way of Heaven, because they do not wish to use Heaven to confuse people. They always correct sacrificial rites, because they do not wish to use humanity to profane the Way of the Gods.

Observing the Situation Entrusting a thief to guard a hundred 'yi' (溢, unit of weight) of fine gold, even if the gold is not lost, the neighbors will surely be suspicious. Placing an infant near an unfathomable abyss, even if the child does not drown, the parents will surely be worried. This is because the situation itself warrants worry and suspicion, and people cannot help but worry and suspect. Authority and power are the most important tools in the world; is their importance merely equivalent to a hundred 'yi' of gold? Yet they are entrusted to flattering and unworthy people. Are flattering people merely thieves? But past rulers did not suspect them. A million soldiers, their lives, are they merely equivalent to the life of an infant? Yet they are exposed to the borders of the Rong and Di barbarians. Are the Rong and Di merely equivalent to an unfathomable abyss? But past rulers did not worry. So, in the past, those countries that fell into chaos and even perished, which one did not result from failing to suspect what should have been suspected, and failing to worry about what should have been worried about?

。往古能存其國者。亦曷嘗不因乎疑可疑憂可憂者邪。或曰。疑如之何。曰疑之不如斂其柄而正之。曰憂如之何。曰憂之不如保民推恩而布信。曰曩豈無恩信邪。而戎狄不懷。曰曩之恩信者聲而未實也。必得仁人而後恩加。必得義人而後信行。彼守鄙者。孰誠仁乎。孰誠義乎。

刑勢

勢以刑張。其亡也速。刑以勢行。其濫也甚。堯舜非無刑于天下也。而天下不怨。蓋用其刑。以德不以勢也。桀紂非無勢于天下也。而天下忽亡。蓋張其勢。不以德而以刑也。夫物莫不有勢也。而國家朝廷之勢。勢之大也。世莫不有刑也。而堯舜之刑。刑之正也。駕大勢以刑民。民雖茍而不服。秦氏以刑懼天下。而道路無敢偶言。方二世而秦亡。武王奮其威以誅紂。有天下不啻三十世。然其用刑一也。而延促之數不鈞者。蓋其所以用之者異也。故古之君子其在人之上者。崇德而不崇勢。其在人之下者。不務其勢而務其德也。所以為刑正而為政治也。後世則反於是矣。為人上者以刑而鼓勢。為人下者乘勢而侮刑。欲人無怨。其可得乎。

君子

有客問曰。君子之學有所欲乎。曰有。而客笑曰。君子亦有欲邪。曰然。君子學欲至而道欲正。正則於事無繆。至則於心無惑。是故君子安安終其身而無競。小人則不爾。小

【現代漢語翻譯】現代漢語譯本：過去能夠保全自己國家的人，難道不是因為他們對應該懷疑的事情有所懷疑，對應該憂慮的事情有所憂慮嗎？有人問：『懷疑該如何處理？』回答說：『懷疑不如收攏權力並加以匡正。』又問：『憂慮該如何處理？』回答說：『憂慮不如保護百姓，推行恩德，廣佈誠信。』又問：『難道過去沒有恩德和誠信嗎？為什麼戎狄不歸順？』回答說：『過去的恩德和誠信只是徒有虛名。必須得到仁人才能施行恩德，必須得到義人才能推行誠信。那些鎮守邊境的人，有誰真正仁義呢？』

刑勢

憑藉刑罰來張揚權勢，國家滅亡就會很快。憑藉權勢來施行刑罰，刑罰的濫用就會非常嚴重。堯舜並非沒有在天下使用刑罰，但天下百姓並不怨恨他們，是因為他們用刑是以德為本，而不是以勢為本。夏桀商紂並非沒有在天下擁有權勢，但天下很快就失去了他們，是因為他們張揚權勢，不是以德為本，而是以刑為本。萬物沒有不具有權勢的，而國家朝廷的權勢，是權勢中最大的。世上沒有不使用刑罰的，而堯舜的刑罰，是刑罰中最公正的。用強大的權勢來刑罰百姓，百姓即使茍且偷生也不會真心服從。秦朝用刑罰來恐嚇天下，以至於道路上沒有人敢隨意議論，但僅僅傳到二世秦朝就滅亡了。周武王奮發他的威嚴來誅殺商紂，擁有天下不止三十代。然而他們使用刑罰的方式是一樣的，但國家延續時間的長短卻不一樣，是因為他們使用刑罰的根本不同。所以古代的君子，身居高位時，崇尚德行而不崇尚權勢；身居低位時，不追求權勢而追求德行。這就是他們能夠使刑罰公正、政治清明的原因。後世卻與此相反，身居高位的人用刑罰來助長權勢，身居低位的人憑藉權勢來藐視刑罰，想要百姓沒有怨恨，可能嗎？

君子

有客人問道：『君子的學習有什麼追求嗎？』回答說：『有。』客人笑著說：『君子也有追求嗎？』回答說：『是的。君子學習追求達到極致，行為追求端正。端正，那麼做事就不會有差錯；達到極致，那麼內心就不會有迷惑。因此君子安於本分，終其一生而沒有爭鬥。小人就不是這樣了，小』

【English Translation】 English version: In the past, those who were able to preserve their states, wasn't it because they doubted what should be doubted and worried about what should be worried about? Someone asked: 'How should doubt be handled?' The answer was: 'Doubting is better than consolidating power and correcting it.' They asked again: 'How should worry be handled?' The answer was: 'Worrying is better than protecting the people, promoting kindness, and spreading trust.' They asked again: 'Didn't they have kindness and trust in the past? Why didn't the Rong and Di (ancient tribes) submit?' The answer was: 'The kindness and trust of the past were just empty words. Only by having benevolent people can kindness be bestowed, and only by having righteous people can trust be carried out. Among those who guard the borders, who is truly benevolent and who is truly righteous?'

Punishment and Power

Using punishment to promote power leads to swift destruction. Using power to carry out punishment leads to severe abuse. Yao (legendary sage king) and Shun (another legendary sage king) did not lack punishment in the world, but the people did not resent them because they used punishment based on virtue, not based on power. Jie (last ruler of the Xia dynasty) and Zhou (last ruler of the Shang dynasty) did not lack power in the world, but the world quickly lost them because they promoted their power not based on virtue, but based on punishment. Everything has power, and the power of the state and the court is the greatest power. Everyone uses punishment, and the punishment of Yao and Shun is the most just punishment. Using great power to punish the people, the people may live in a perfunctory manner but will not sincerely submit. The Qin dynasty used punishment to frighten the world, so that no one dared to speak casually on the roads, but the Qin dynasty fell after only two generations. King Wu (founder of the Zhou dynasty) exerted his authority to kill Zhou (last ruler of the Shang dynasty), and held the world for more than thirty generations. However, their use of punishment was the same, but the length of time their states lasted was different because the way they used punishment was fundamentally different. Therefore, the gentlemen of ancient times, when they were in high positions, valued virtue and not power; when they were in low positions, they did not pursue power but pursued virtue. This is why they were able to make punishment just and politics clear. Later generations did the opposite. Those in high positions used punishment to promote power, and those in low positions relied on power to despise punishment. How can you expect the people not to resent them?

The Gentleman

A guest asked: 'Does the gentleman have any pursuits in learning?' The answer was: 'Yes.' The guest laughed and said: 'Does the gentleman also have pursuits?' The answer was: 'Yes. The gentleman's learning pursues perfection, and his actions pursue righteousness. Righteousness means there will be no mistakes in doing things; perfection means there will be no confusion in the heart. Therefore, the gentleman is content with his lot and lives his life without contention. The petty person is not like this, the petty'

人學欲利而道欲售。售則不能無繆於事。利則不能無惑於心。是故小人忽忽終其身而自役。此堯舜與人同。而聖賢所以與人異者也。客拜而去。

知人

知其人而不能育之。非智也。愛其人而不能教之。非義也。善其人而不能試之。非信也。任其人而不能全之。非仁也。育賢者智之實也。教賢者愛之正也。用賢者善之效也。全賢者任之功也。任而無功。孰為仁乎。善而無效。孰為信乎。愛而不正。孰為義乎。育而無實。孰為智乎。君子之與人也。不失智。不虧義。不愆信。不歉仁。所以道修而德備身。名尊而天下稱之。故曰知賢不如養賢。養賢不如教賢。教賢不如用賢。用賢不如成賢。成賢者終也。知賢者始也。終始者天地四時存而不忒也。人其不慎乎。與其失始寧與其得終。又不若終始之為休也。齊桓公初以仇視管仲。逮取以為相。遂同霸天下。桓公所謂不能始而能終也。漢文帝喜得賈生。慨得之之晚也。及其以絳灌之惡出而疏之。卒無大用文帝可謂能始而不能終乎。殷之高宗起傅說于刑人。資以治天下。天下至今以聖相稽之。高宗可謂能始而能終也。

品論

唐史以房杜方蕭曹。然房杜文雅有餘。蕭曹王佐不足。德則房杜至之矣。觀房則半才。視杜則純道。君子曰。杜益賢也。姚崇宋璟

【現代漢語翻譯】現代漢語譯本：人們學習是爲了追求利益，而『道』（Dao，宇宙執行的規律或根本原則）卻容易被當作商品來出售。一旦像商品一樣出售，就難免在實踐中出現謬誤。如果只追求利益，內心就難免產生迷惑。因此，普通人終日忙碌卻始終為自己所役使。這方面，即使是堯（Yao，古代聖明的君王）舜（Shun，古代聖明的君王）也和普通人一樣。而聖賢之所以與普通人不同，就在於他們不為利益所惑，堅守『道』的原則。客人聽后拜謝離去。

知人

瞭解一個人卻不能培養他，就不能算是明智。愛一個人卻不能教育他，就不能算是合乎道義。讚賞一個人卻不能考察他，就不能算是誠實。任用一個人卻不能成全他，就不能算是仁愛。培養賢才是智慧的體現，教育賢才是仁愛的正途，任用賢才是讚賞的效驗，成全賢才是任用的功績。任用而沒有功績，還談什麼仁愛呢？讚賞而沒有效驗，還談什麼誠實呢？愛護而不走正途，還談什麼道義呢？培養而沒有實際效果，還談什麼智慧呢？君子對待他人，不失去智慧，不虧損道義，不違背誠信，不欠缺仁愛。因此，『道』得以修養，德行得以完備，名聲得以尊崇，天下人都稱讚他。所以說，瞭解賢才不如培養賢才，培養賢才不如教育賢才，教育賢才不如任用賢才，任用賢才不如成就賢才。成就賢才是最終目的，瞭解賢才是最初的開始。有始有終，就像天地四時執行那樣永恒不變。人們能不謹慎嗎？與其失去開始，寧可得到最終的成功。但又不如有始有終那樣美好。齊桓公（Qi Huangong，春秋時期齊國國君）最初把管仲（Guan Zhong，春秋時期著名政治家）當作仇敵，後來任用他為相，最終稱霸天下。齊桓公可以說是不能善始卻能善終的典範。漢文帝（Han Wendi，漢朝皇帝）得到賈誼（Jia Yi，西漢時期著名政治家、文學家）非常高興，感嘆得到他太晚了。等到因為絳侯周勃（Jiang Hou Zhoubo）和灌嬰（Guanying）的詆譭而疏遠他，最終沒有重用賈誼，漢文帝可以說是能善始卻不能善終的例子。殷朝的高宗（Gaozong of Yin，商朝君主）從服刑的奴隸中起用傅說（Fu Yue，商朝賢臣），依靠他治理天下，天下人至今都把他當作聖相來傚法。高宗可以說是能善始又能善終的典範。

品論

《唐史》（Tang Shi，唐朝歷史）將房玄齡（Fang Xuanling，唐朝宰相）杜如晦（Du Ruhui，唐朝宰相）比作蕭何（Xiao He，漢朝宰相）曹參（Cao Can，漢朝宰相）。然而，房玄齡和杜如晦文采風雅有餘，作為輔佐帝王的才能卻有所不足。在德行方面，房玄齡和杜如晦是達到了很高的境界。觀察房玄齡，他的才能只發揮了一半；看待杜如晦，他完全符合『道』的要求。君子說，杜如晦更加賢能。姚崇（Yao Chong，唐朝宰相）宋璟（Song Jing，唐朝宰相）

【English Translation】 English version: People study with the desire for profit, while the 『Dao』 (the Way, the principle governing the universe) is easily sold as a commodity. Once sold as a commodity, it is inevitable that there will be errors in practice. If one only pursues profit, one's heart will inevitably be confused. Therefore, petty people are busy all their lives but are always enslaved by themselves. In this respect, even Yao (a sage king of ancient China) and Shun (a sage king of ancient China) are the same as ordinary people. The reason why sages and virtuous men are different from ordinary people is that they are not confused by profit and adhere to the principles of the 『Dao』. The guest bowed and left after hearing this.

Knowing People

Knowing a person but not being able to cultivate him is not wisdom. Loving a person but not being able to teach him is not righteousness. Praising a person but not being able to test him is not trustworthiness. Appointing a person but not being able to fulfill him is not benevolence. Cultivating the virtuous is the embodiment of wisdom, educating the virtuous is the right path of love, employing the virtuous is the effect of appreciation, and fulfilling the virtuous is the merit of appointment. If there is no merit in appointment, what benevolence is there to speak of? If there is no effect in praise, what trustworthiness is there to speak of? If there is no right path in love, what righteousness is there to speak of? If there is no practical effect in cultivation, what wisdom is there to speak of? When a gentleman deals with others, he does not lose wisdom, does not diminish righteousness, does not violate trustworthiness, and does not lack benevolence. Therefore, the 『Dao』 can be cultivated, virtue can be perfected, reputation can be respected, and all the world praises him. Therefore, it is said that knowing the virtuous is not as good as cultivating the virtuous, cultivating the virtuous is not as good as educating the virtuous, educating the virtuous is not as good as employing the virtuous, and employing the virtuous is not as good as fulfilling the virtuous. Fulfilling the virtuous is the ultimate goal, and knowing the virtuous is the initial beginning. Having a beginning and an end is like the eternal and unchanging operation of heaven and earth and the four seasons. Can people not be cautious? Rather than losing the beginning, it is better to gain the final success. But it is not as good as having a beginning and an end. Duke Huan of Qi (Qi Huangong, a ruler of the State of Qi in the Spring and Autumn Period) initially regarded Guan Zhong (Guan Zhong, a famous politician of the Spring and Autumn Period) as an enemy, but later appointed him as his prime minister, and eventually became the hegemon of the world. Duke Huan of Qi can be said to be a model of not being able to start well but being able to end well. Emperor Wen of Han (Han Wendi, an emperor of the Han Dynasty) was very happy to have Jia Yi (Jia Yi, a famous politician and writer of the Western Han Dynasty) and lamented that he had obtained him too late. When he alienated him because of the slander of Marquis Jiang Zhoubo (Jiang Hou Zhoubo) and Guanying, and ultimately did not reuse Jia Yi, Emperor Wen of Han can be said to be an example of being able to start well but not being able to end well. Gaozong of Yin (Gaozong of Yin, a ruler of the Shang Dynasty) promoted Fu Yue (Fu Yue, a virtuous minister of the Shang Dynasty) from among the slaves serving sentences and relied on him to govern the world. The world still regards him as a sage minister to this day. Gaozong can be said to be a model of being able to start well and end well.

Critiques

The 『History of the Tang Dynasty』 (Tang Shi, the history of the Tang Dynasty) compares Fang Xuanling (Fang Xuanling, a prime minister of the Tang Dynasty) and Du Ruhui (Du Ruhui, a prime minister of the Tang Dynasty) to Xiao He (Xiao He, a prime minister of the Han Dynasty) and Cao Can (Cao Can, a prime minister of the Han Dynasty). However, Fang Xuanling and Du Ruhui had more than enough literary talent, but lacked the ability to assist the emperor. In terms of virtue, Fang Xuanling and Du Ruhui reached a very high level. Observing Fang Xuanling, his talent was only half-utilized; looking at Du Ruhui, he fully met the requirements of the 『Dao』. The gentleman said that Du Ruhui was more virtuous. Yao Chong (Yao Chong, a prime minister of the Tang Dynasty) and Song Jing (Song Jing, a prime minister of the Tang Dynasty)

其不逮丙魏乎。姚宋道不勝才而魏則厭兵。丙則知相。燕公文過始興。而公正不及大將軍光不若狄梁公之終無私也。袁安之寬厚則婁相近之正與仁則異施房管顏真卿方之李固陳蕃。其世道雖異。而守忠持正一也。汾陽王省武而尚信。仁人也。假大尉忠勇相顧。義人也。晉公終始不伐仁人也。荀子之言近辨也。盡善而未盡美。當性惡禪讓。過其言也。楊子之言能言也。自謂窮理而儘性。洎其遇亂而投閣。則與乎子路曾子之所處死異矣哉。太史公言雖博。而道有歸。班氏則未至也。宜乎世所謂固不如遷之良史也。賈傅抗王制而正漢法。美夫。宜無有加者焉。三表五餌之術。班固論其疏矣誠疏也。董膠西之對策。美哉得正而合極。所謂王者之佐。非為過也。繁露之言。則有可取也。有可舍也。相如之文麗。義寡而詞繁。詞人之文也。王充之言。立異也。桓寬之言。趨公也。韓吏部之文。文之杰也。其為原鬼讀墨何為也。柳子厚之文。文之豪也。剔其繁則至矣。正符詩尤至也。李習之之文平考。其覆命之說。宜有所疑也(疑有作發)。陳子昂之文。不若李華。華之文。不若梁肅。肅之文。君子或有所取也。李元賓之文。詞人之文也。皇甫湜之文。文詞之間者也(或無詞上文字)。郭泰黃憲之為人也。賢人也。訥言而敏行。顏子

之徒歟。徐稚之為人。哲人也。識時變而慎動靜焉。袁奉高之遁世也。不忘孝。不傷和。中庸之士也。論曰。引其器所以稽其范之工拙。辨其人所以示其道之至否。然范工資世之所用。道至正世之所師。所師得則聖賢之事隆。而異端之說息也。是故君子區之別之是之非之。俟有所補也。豈徒爾哉。記曰。文理密察。(或作察察)足以有別也。孟子曰。是非之心智之端也。斯亦辨道之謂也。

解譏

為人雖同而同趨於亂。可以拒也。而不拒傷容也。為道雖異。而同趨於治。可以與也。而不與傷拘也。君子以義則無所傷也。適吾郝子本至心天下。正情性者也。推至仁天下。全性命者也。資之治抑亦極矣。世儒援其末而固排之。豈不傷歟。謂君子可乎哉。仲尼曰。吾道一以貫之。聖人之微言也。吾嚐盡之矣。安得中庸之士與之語。

風俗

秦人用進取之法。而其俗人人慾自富。至有婦不假姑以箕帚而詬病。漢人用鹽鐵代農。而其俗趨利。至有民與利肆之吏(利有作市)以直相給。仁義詘而貨利興。禮讓廉節之風亡矣。故秦俗日以亂。漢俗日以敝。夫秦漢其基勢。豈不大且固也。而卒亡亂。蓋傷其風壞其俗而致然也。風俗者膚腠也。國家者人體也。膚腠既敝而其體能不亡乎。是故先王不舉不法之物。

【現代漢語翻譯】現代漢語譯本：這樣的人嗎？徐稚（Xu Zhi）這個人，是哲人啊。他能認識時局的變化，謹慎地行動和靜止。袁奉高（Yuan Fenggao）的隱居，是不忘記孝道，不損害和諧，是中庸的人啊。評論說，使用器具是爲了考察其規範的工巧或粗劣，辨別人是爲了顯示其道的精深與否。然而規範的工巧是世人所用的，道的精深是世人所師法的。所師法的對象正確，那麼聖賢的事業就會興盛，而異端的學說就會止息。因此，君子區別、辨別，肯定、否定，是爲了有所補益啊，難道僅僅是這樣嗎？《禮記》上說，文辭和道理精密詳盡，就足以有所區別。《孟子》說，分辨是非的心是智慧的開端。這也是辨別道的意思啊。現代漢語譯本：解開譏諷：人們的行為即使相同，如果都趨向于混亂，就可以拒絕他們。不拒絕，就會傷害容忍。所遵循的道即使不同，如果都趨向于治理，就可以接納他們。不接納，就會傷害固執。君子遵循義，就不會有什麼傷害。郝子（Hao Zi）的根本在於以至誠之心對待天下，端正情性。推行至仁于天下，保全性命。他的資助對於治理也實在是極大的。世俗的儒生抓住他的末節而固執地排斥他，難道不是傷害嗎？能說他們是君子嗎？仲尼（Zhong Ni）說，我的道用一個『一』字來貫穿。這是聖人的精微之言啊。我曾經全部講過了，哪裡能找到中庸的人來與我談論呢？現代漢語譯本：風俗：秦國人使用進取的方法，因此他們的風俗是人人都想自己富有，甚至有媳婦不向婆婆借用簸箕掃帚而被責罵。朝廷用鹽鐵代替農業，因此他們的風俗是追逐利益，甚至有百姓和管理市場的官吏爲了價格而互相爭執。仁義被貶低而貨利興盛，禮讓廉潔的節操的風氣消失了。所以秦國的風俗一天比一天混亂，漢朝的風俗一天比一天敗壞。秦朝和漢朝的基業和形勢，難道不是大而且穩固的嗎？但最終滅亡和混亂，是因為傷害了他們的風氣，敗壞了他們的風俗而導致的。風俗是面板和肌肉，國家是人體。面板和肌肉已經敗壞，那麼人體能不滅亡嗎？因此，古代的帝王不舉用不合乎法度的東西。

【English Translation】 English version: Are these the kind of people? Xu Zhi (徐稚, a person's name), this person is a philosopher. He can recognize the changes in the times and act and remain still with caution. Yuan Fenggao's (袁奉高, a person's name) seclusion is not forgetting filial piety and not harming harmony; he is a moderate person. It is said that using tools is to examine the skill or crudeness of their standards, and distinguishing people is to show the depth of their Dao or not. However, the skill of the standards is what the world uses, and the depth of the Dao is what the world models. If the object of modeling is correct, then the cause of the sages will flourish, and the sayings of heresy will cease. Therefore, the gentleman distinguishes, differentiates, affirms, and negates in order to make amends; is it merely so? English version: 《The Book of Rites》 says, 'Precise and detailed words and principles are sufficient to distinguish.' Mencius (孟子) said, 'The heart of distinguishing right from wrong is the beginning of wisdom.' This is also what it means to distinguish the Dao. English version: To Resolve Criticism: Even if people's actions are the same, if they all tend towards chaos, they can be rejected. Not rejecting them harms tolerance. Even if the Daos they follow are different, if they all tend towards governance, they can be accepted. Not accepting them harms stubbornness. A gentleman follows righteousness, and there will be no harm. Hao Zi's (郝子, a person's name) foundation lies in treating the world with utmost sincerity, correcting emotions and nature. Promoting utmost benevolence to the world preserves life. His assistance is indeed of great help to governance. The worldly Confucians seize upon his minor points and stubbornly reject him; is this not harmful? Can they be called gentlemen? Confucius (仲尼) said, 'My Dao is penetrated by one principle.' These are the subtle words of the sage. I have already explained it all; where can I find a moderate person to discuss it with me? English version: Customs: The people of Qin (秦, a dynasty in ancient China) used the method of advancement, so their custom was that everyone wanted to be rich, and there were even wives who were scolded for not borrowing winnows and brooms from their mothers-in-law. The court used salt and iron to replace agriculture, so their custom was to pursue profit, and there were even people and officials who managed the market arguing with each other over prices. Benevolence and righteousness were degraded, and profit flourished, and the customs of courtesy, humility, integrity, and frugality disappeared. Therefore, the customs of Qin became more and more chaotic, and the customs of Han (漢, a dynasty in ancient China) became more and more corrupt. Were the foundations and situations of Qin and Han not great and solid? But in the end, they perished and became chaotic because they harmed their customs and corrupted their habits. Customs are the skin and flesh, and the country is the human body. If the skin and flesh are already corrupt, can the body not perish? Therefore, the ancient kings did not employ things that were not in accordance with the law.

慎習俗也。詩曰。無以大康職思其居。好樂無荒。良士瞿瞿。蓋言動以禮義以正其風俗也。今流俗之人茍效自托之功。以利而削民。使閭里翕然肖之。以利而相高。不亦傷風乎。不亦敗俗乎。君子不亦憂乎。

仁孝

父子不以道。雖禽獸亦能親。則君子何以別乎。是故聖人愛子以義謂之仁。事父以禮謂之孝。舜之為子。文王之為父。可謂仁孝者也。天下宜法。

問經

問曰。史謂易與春秋天道也。然則春秋易尤至於詩書禮經乎。予欲尊而專之。子謂之何如。曰豈然乎。五經皆至也。奚止乎易春秋邪。夫五經之治。猶五行之成陰陽也。茍一失則乾坤之道繆矣。乃今尊二經而舍乎詩書禮。則治道不亦缺如。禮者皇極之形容也。詩者教化之效也。書者事業之存也。易者天人之極也。春秋者賞罰之衡也。故善言春秋者必根乎賞罰。善言易者必本乎天人。善言書者必稽乎事業。善言詩者必推于教化。善言禮者必宗其皇極。夫知皇極可與舉帝王之制度也。知教化可與語移風易俗。知事業可與議聖賢之所為。知天人可與畢萬物之始終。知賞罰可與辨善惡之故也。是故君子舍禮則偏。舍詩則淫。舍書則妄。舍易則惑。舍春秋則亂。五者之於君子之如此也。詩書禮其可遺乎。孟子言。春秋之所以作。見作之之權

【現代漢語翻譯】現代漢語譯本：應當謹慎對待不良的社會風俗。正如《詩經》所說：『不要只圖安逸享樂，要常常想著你的職責所在。愛好享樂而沒有節制，賢良之士也會感到憂懼。』這就是說，一舉一動都要符合禮義，以此來匡正社會風俗。現在社會上有些人，只知道傚法那些投機取巧的手段，通過損害百姓的利益來為自己謀取好處，使得整個社會都爭相效仿，以追逐利益為榮，這難道不是在敗壞社會風氣嗎？難道不是在破壞社會習俗嗎？有道德修養的人難道不會為此感到擔憂嗎？

仁孝

如果父子之間的關係不符合道義，即使是禽獸也能做到親近，那麼君子與禽獸的區別在哪裡呢？因此，聖人以道義來愛護子女，這叫做『仁』；以禮節來侍奉父親，這叫做『孝』。舜（Shun，中國傳說中的一位聖賢君主）作為兒子，周文王（King Wen of Zhou，周朝的奠基者）作為父親，都可以稱得上是仁孝的典範，天下人都應該傚法他們。

問經

有人問道：『史官說《易經》（I Ching，Book of Changes）和《春秋》（Spring and Autumn Annals）是闡述天道的經典。那麼，《春秋》和《易經》的地位是否高於《詩經》（Book of Poetry）、《尚書》（Book of Documents）、《禮經》（Book of Rites）呢？我想尊崇並專門研究這兩部經典，您認為如何？』回答說：『怎麼能這樣認為呢？五經（Five Classics）都是至關重要的，怎麼能只侷限於《易經》和《春秋》呢？五經對於治理國家的作用，就像五行（Five Elements）構成陰陽一樣。如果其中一個出現偏差，那麼天地執行的法則就會出現謬誤。現在你尊崇兩部經典而捨棄《詩經》、《尚書》、《禮經》，那麼治國之道難道不是有所缺失嗎？禮是建立最高準則的體現；詩是教化作用的體現；書是記載事業的載體；易是探究天人關係的極致；春秋是衡量賞罰的標準。所以，善於談論《春秋》的人，必定以賞罰為根本；善於談論《易經》的人，必定以天人關係為根本；善於談論《尚書》的人，必定考察歷史事業；善於談論《詩經》的人，必定推崇教化作用；善於談論《禮經》的人，必定以最高準則為宗旨。瞭解最高準則，就可以參與制定帝王的制度；瞭解教化作用，就可以談論移風易俗的方法；瞭解歷史事業，就可以議論聖賢的所作所為；瞭解天人關係，就可以窮盡萬物的始終；瞭解賞罰標準，就可以辨別善惡的原因。因此，君子捨棄《禮經》就會有所偏頗，捨棄《詩經》就會放縱邪僻，捨棄《尚書》就會虛妄不實，捨棄《易經》就會迷惑不解，捨棄《春秋》就會導致混亂。五經對於君子的作用就是如此。那麼，《詩經》、《尚書》、《禮經》怎麼可以被捨棄呢？孟子（Mencius）說過，《春秋》的寫作，是爲了讓人看到著作的權柄所在。』

【English Translation】 English version: One should be cautious about adopting bad social customs. As the 'Book of Poetry' says: 'Do not be overly comfortable and indulge in pleasure, always think of your duties. Loving pleasure without restraint will cause virtuous people to worry.' This means that every action should conform to propriety and righteousness, so as to correct social customs. Nowadays, some people in society only know how to imitate opportunistic methods, benefiting themselves by harming the interests of the people, causing the whole society to compete in imitation, taking the pursuit of profit as an honor. Isn't this corrupting social morality? Isn't this destroying social customs? Wouldn't people with moral cultivation worry about this?

Benevolence and Filial Piety

If the relationship between father and son does not conform to morality, even beasts can be intimate. Then what is the difference between a gentleman and a beast? Therefore, the sage loves his children with righteousness, which is called 'benevolence'; serving his father with propriety is called 'filial piety.' Shun (a sage ruler in Chinese legend) as a son, and King Wen of Zhou (the founder of the Zhou Dynasty) as a father, can be called models of benevolence and filial piety, and the world should follow their example.

Inquiring about the Classics

Someone asked: 'The historian says that the 'I Ching' (Book of Changes) and the 'Spring and Autumn Annals' are classics that explain the way of heaven. Then, are the 'Spring and Autumn Annals' and the 'I Ching' superior to the 'Book of Poetry,' the 'Book of Documents,' and the 'Book of Rites?' I want to respect and specialize in these two classics. What do you think?' The answer was: 'How can you think that way? The Five Classics are all essential. How can you limit yourself to the 'I Ching' and the 'Spring and Autumn Annals?' The role of the Five Classics in governing the country is like the Five Elements forming yin and yang. If one of them deviates, then the laws of heaven and earth will be flawed. Now you respect two classics and abandon the 'Book of Poetry,' the 'Book of Documents,' and the 'Book of Rites.' Then, isn't the way of governing the country incomplete? Rites are the embodiment of establishing the highest principles; poetry is the embodiment of the effect of education; documents are the carrier of recording historical events; the I Ching is the ultimate exploration of the relationship between heaven and man; the Spring and Autumn Annals is the standard for measuring rewards and punishments. Therefore, those who are good at discussing the 'Spring and Autumn Annals' must take rewards and punishments as the foundation; those who are good at discussing the 'I Ching' must take the relationship between heaven and man as the foundation; those who are good at discussing the 'Book of Documents' must examine historical events; those who are good at discussing the 'Book of Poetry' must promote the role of education; those who are good at discussing the 'Book of Rites' must take the highest principles as the purpose. Understanding the highest principles allows one to participate in formulating the emperor's system; understanding the role of education allows one to discuss the methods of changing customs; understanding historical events allows one to discuss the actions of sages; understanding the relationship between heaven and man allows one to exhaust the beginning and end of all things; understanding the standards of rewards and punishments allows one to distinguish the causes of good and evil. Therefore, a gentleman who abandons the 'Book of Rites' will be biased, who abandons the 'Book of Poetry' will be licentious, who abandons the 'Book of Documents' will be false, who abandons the 'I Ching' will be confused, and who abandons the 'Spring and Autumn Annals' will lead to chaos. The role of the Five Classics for a gentleman is like this. Then, how can the 'Book of Poetry,' the 'Book of Documents,' and the 'Book of Rites' be abandoned? Mencius said that the writing of the 'Spring and Autumn Annals' was to allow people to see where the authority of writing lies.'

也。文中子言。春秋之所以起。見作之之心也。范寧折中于聖人。睹春秋之理也。文中子見易之所存。故振之也。楊子云見易之所設。故廣之也。王輔嗣言天而不淫于神。言人而必正於事。其見作易者之心乎。子夏序關睢之詩。知詩之政(或無政字)為教也。孟子之言詩。見詩之所為意也。毛萇之言詩。詩之深也鄭玄之言詩。詩之淺也。說詩不若從毛公之為簡也。五行傳作。書道之始亂也。皇極義行。書道之將正也。孔安國釋訓而已矣。聖賢之事業則無所發焉。戴氏于禮未得禮之實者也(實或作真)鄭氏釋禮。又不若子大叔之知禮也。問者再拜曰。若發朦爾。忻然而退。

問交

客問曰。予欲擇交恐傷乎介。予欲泛交恐傷乎雜。中庸曰。天下國家有九經。而朋友之交在其一。詩曰。相彼鳥矣。猶求友聲。矧伊人兮。不求友生。然則予欲無交其可得乎。將交則猶豫於二者不決。吾子為我必。何以處之。曰以人從道則君子擇交。以道從人則君子泛交。以道泛交廣其道也。以人擇交審其道也。傳曰。泛愛眾而親仁。言泛交而推其道也。繫辭曰。定其交而後求。言詳道而從其交也。必有道而後泛交。道不充己而為泛交交必混也。故君子不為混交。必正道而後擇交。道不正己而為擇交。交必徒也。君子不為徒交。郭

【現代漢語翻譯】現代漢語譯本：文中子說，『春秋』之所以產生，是因為看到了作者的用心。范寧折衷于聖人的思想，領悟了『春秋』的道理。文中子看到了『易經』的精髓所在，所以發揚它。楊子云看到了『易經』的設想，所以推廣它。王輔嗣談論天道而不沉溺於神怪，談論人事必定以匡正時事為準則，這大概就是領悟了作者創作『易經』的用心吧。子夏為『關雎』這首詩作序，知道詩的作用在於教化。孟子談論詩，看到了詩的用意所在。毛萇談論詩，說的是詩的深刻之處；鄭玄談論詩，說的是詩的淺顯之處。解說詩不如遵循毛公的說法更為簡明。『五行傳』的出現，是經書道理開始混亂的徵兆。『皇極義』的推行，是經書道理將要得到匡正的徵兆。孔安國只是解釋訓詁而已，沒有闡發聖賢的事業。戴德對禮的理解沒有得到禮的真諦。鄭玄解釋禮，又不如子大叔懂得禮。提問的人再次拜謝說：『好像撥開了迷霧一樣。』高興地退下了。客人問道：『我想選擇交往的朋友，又恐怕過於苛刻；我想廣泛地交往朋友，又恐怕過於雜亂。』『中庸』說：『治理天下國家有九條重要的原則，而朋友之間的交往是其中之一。』『詩經』說：『看看那些鳥兒，尚且要尋求同伴的鳴叫聲。何況是人呢，難道不尋求朋友嗎？』既然這樣，那麼我想不與人交往，這可以做到嗎？將要交往，卻又在兩者之間猶豫不決。您一定要為我決斷，我該如何處理呢？』回答說：『以人來順應道，那麼君子就會選擇交往；以道來順應人，那麼君子就會廣泛交往。』以道來廣泛交往，是爲了擴充套件自己的道；以人來選擇交往，是爲了審慎自己的道。『傳』中說：『廣泛地愛眾人，而親近有仁德的人。』說的就是廣泛交往而推廣自己的道。『繫辭』中說：『確定了交往的原則，然後才去尋求交往。』說的就是詳細考察道，然後順應道去交往。必須有了道，然後才能廣泛交往。如果自己的道不充足，卻去廣泛交往，交往必定會混亂。所以君子不進行混亂的交往。必須端正自己的道，然後才能選擇交往。如果自己的道不端正，卻去選擇交往，交往必定是徒勞的。君子不進行徒勞的交往。

【English Translation】 English version: Wenzhongzi said, 'The reason why the 'Spring and Autumn Annals' arose was because he saw the author's intention.' Fan Ning compromised with the sages and understood the principles of the 'Spring and Autumn Annals.' Wenzhongzi saw the essence of the 'Book of Changes,' so he promoted it. Yang Ziyun saw the assumptions of the 'Book of Changes,' so he promoted it. Wang Fusi talked about the way of heaven without indulging in gods and monsters, and talking about human affairs must be based on correcting current affairs. This is probably understanding the author's intention to create the 'Book of Changes.' Zixia wrote a preface to the poem 'Guanju', knowing that the role of poetry lies in education. Mencius talked about poetry and saw the intention of poetry. Mao Chang talked about poetry, talking about the depth of poetry; Zheng Xuan talked about poetry, talking about the superficiality of poetry. Explaining poetry is better than following Mao Gong's statement to be more concise. The appearance of 'Five Elements Biography' is a sign that the principles of scriptures began to be chaotic. The promotion of 'Huangji Yi' is a sign that the principles of scriptures will be corrected. Kong Anguo only explained the exegesis, and did not elaborate on the cause of the sages. Dai De's understanding of etiquette did not get the true meaning of etiquette. Zheng Xuan's interpretation of etiquette is not as good as Zida Shu's understanding of etiquette. The questioner bowed again and said: 'It's like clearing the fog.' He retreated happily. A guest asked: 'I want to choose friends to associate with, but I am afraid of being too harsh; I want to associate with friends widely, but I am afraid of being too chaotic.' 'The Doctrine of the Mean' says: 'There are nine important principles for governing the world and the country, and friendship is one of them.' 'The Book of Songs' says: 'Look at those birds, they still seek the sound of companions. How about people, don't they seek friends?' Since this is the case, then I want to not associate with people, can this be done? When about to associate, but hesitating between the two. You must decide for me, how should I deal with it?' The answer is: 'If people follow the Tao, then the gentleman will choose to associate; if the Tao follows people, then the gentleman will associate widely.' To associate widely with the Tao is to expand one's own Tao; to choose to associate with people is to be cautious about one's own Tao. 'Biography' says: 'Love the people widely and be close to the benevolent.' It means to associate widely and promote one's own Tao. 'Appended Remarks' says: 'Determine the principles of association, and then seek association.' It means to examine the Tao in detail, and then follow the Tao to associate. There must be Tao before you can associate widely. If your own Tao is not sufficient, but you associate widely, the association will be chaotic. Therefore, the gentleman does not engage in chaotic association. You must correct your own Tao before you can choose to associate. If your own Tao is not correct, but you choose to associate, the association will be in vain. The gentleman does not engage in futile association.

泰古之賢人也。與屠酤農傭而交之。而泰也不厭其交。蓋有道而推其道者也。伯夷又古之賢人也。與鄉人處如以朝之衣冠坐諸塗炭。望望遠之而不與接。蓋無所質道而自篤其道者也。曰世之以其宜相交者豈一端也。茲曷以正而求其所交之道者也。曰然交之道亂久也。吾嘗懷而未暇辨之。因子今所以盡之也。夫古今人有以勢交者。有以利交者。有以氣交者。有以名交者。以名交則無誠。以氣交則或同惡。以利交利散則絕。以勢交勢去則解。列國之時。王公將相求交於布衣馳騁車馬。趨乎抱關屠肆而不暇。匹夫上交。至有朝雜鬻販之人而暮極富貴。懷金佩玉聲振敵國。終不免家破國亡而所交者反為仇讎。此以名利氣勢相交之敝。而不稽其交道之故也。後世猶以是而相尚。故閭里之人。平時遇于酌酒慷慨皆欲死生以之也。一朝利散勢去。則故抵忤仇讎之隙而生於朋友之好。張耳陳余蕭育朱博此其效也。是故君子慎交乎此也。孟子曰。友者友其德也。君子之交。相與以義。相正以德。故君子之交久而益善。小人之交久而益欺。君子寧語市道而不言小人之交者也。客忻然而去。

師道

君子不以非師而師人。不以非師而師於人。故君子教尊而道正也。師者標道也。標者表方也。標不正則使人失其向。師不正則使人失

【現代漢語翻譯】現代漢語譯本：泰古（Taigu，人名）是古代的賢人。他與屠夫、商人、農民、傭工交往，卻不厭惡與他們交往。這是因為他有道義，並且推行他的道義。伯夷（Boyi，人名）也是古代的賢人。他與鄉里人相處，卻像穿著朝廷的禮服坐在泥塗里一樣，遠遠地看著他們，不與他們接近。這是因為他沒有可以驗證道義的對象，而只是自己堅定地信奉自己的道義。有人問：『世上用適宜的方式互相交往的，難道只有一種方式嗎？您為什麼要端正交往的方式，並探求交往的真諦呢？』回答說：『是的，交往的原則混亂很久了。我曾經思考過，但沒有時間辨明，今天借您的機會來徹底說明。古今的人有憑藉權勢交往的，有憑藉利益交往的，有憑藉意氣交往的，有憑藉名聲交往的。憑藉名聲交往就沒有誠意，憑藉意氣交往就可能一同作惡，憑藉利益交往利益分散就會斷絕，憑藉權勢交往權勢失去就會瓦解。列國時期，王公將相爲了與平民百姓交往，驅趕車馬，奔走于看門人、屠夫的店舖，都來不及。平民百姓向上交往，甚至有早上還是做買賣的人，晚上就極度富貴，身懷金玉，聲名震動敵國，最終也免不了家破國亡，而所交往的人反而成為仇敵。這就是用名利權勢交往的弊端，而不考察交往的原則的緣故。後世仍然用這種方式互相推崇，所以鄉里之間的人，平時在喝酒的時候相遇，慷慨激昂，都想為對方赴湯蹈火。一旦利益分散，權勢失去，那麼過去的牴觸、仇恨的裂痕就會產生在朋友的友誼之中。張耳（Zhang Er，人名）、陳余（Chen Yu，人名）、蕭育（Xiao Yu，人名）、朱博（Zhu Bo，人名）就是這樣的例子。因此，君子要謹慎地對待這種交往。孟子（Mengzi，人名）說：『朋友，是友其德。』君子的交往，互相以道義相處，互相用道德匡正。所以君子的交往長久而更加美好，小人的交往長久而更加欺騙。君子寧願談論市場交易的原則，也不願談論小人的交往。』客人高興地離開了。君子不因為對方不是自己的老師就不向他學習，也不因為自己不是老師就不教導別人。所以君子的教導既受人尊重，又符合正道。老師是樹立道義的，樹立是表明方向的。樹立的方向不正，就會使人迷失方向；老師的言行不正，就會使人迷失。

【English Translation】 English version: Taigu (Taigu, a personal name) was a virtuous man of ancient times. He associated with butchers, merchants, farmers, and laborers, and did not dislike associating with them. This is because he possessed the Dao (the Way, the Truth), and promoted his Dao. Boyi (Boyi, a personal name) was also a virtuous man of ancient times. He associated with the people of his village as if he were sitting in mud wearing court attire, looking at them from a distance and not approaching them. This is because he had no one to verify his Dao with, and only firmly believed in his own Dao. Someone asked: 'Are there only one way to interact with each other appropriately in the world? Why do you want to correct the way of interaction and seek the true meaning of interaction?' He replied: 'Yes, the principles of interaction have been chaotic for a long time. I have thought about it, but have not had time to clarify it. Today, I will take this opportunity to explain it thoroughly. People in ancient and modern times interact based on power, some based on profit, some based on temperament, and some based on reputation. Interacting based on reputation lacks sincerity, interacting based on temperament may lead to doing evil together, interacting based on profit will end when the profit is dispersed, and interacting based on power will collapse when the power is lost. During the Warring States period, kings, dukes, generals, and ministers sought to interact with commoners, driving their carriages and horses, rushing to the shops of gatekeepers and butchers, without even having time to rest. Commoners who interacted upwards, some who were still doing business in the morning became extremely wealthy in the evening, carrying gold and jade, and their fame shook enemy states, but in the end, they could not avoid the destruction of their families and states, and those they interacted with became enemies. This is the drawback of interacting based on fame, profit, and power, without examining the principles of interaction. Later generations still use this method to admire each other, so people in the villages, when they meet while drinking, are generous and passionate, and want to go through fire and water for each other. Once the profit is dispersed and the power is lost, then the past conflicts and hatred will arise in the friendship of friends. Zhang Er (Zhang Er, a personal name), Chen Yu (Chen Yu, a personal name), Xiao Yu (Xiao Yu, a personal name), and Zhu Bo (Zhu Bo, a personal name) are examples of this. Therefore, a gentleman should be cautious in dealing with this kind of interaction. Mencius (Mengzi, a personal name) said: 'A friend is a friend of virtue.' The interaction of gentlemen is to treat each other with righteousness and to correct each other with morality. Therefore, the interaction of gentlemen is long-lasting and becomes better, while the interaction of petty people is long-lasting and becomes more deceitful. A gentleman would rather talk about the principles of market transactions than talk about the interaction of petty people.' The guest left happily. A gentleman does not learn from someone because they are not his teacher, nor does he not teach others because he is not a teacher. Therefore, the teachings of a gentleman are both respected and in accordance with the right path. A teacher is one who establishes the Dao, and establishing is to indicate the direction. If the direction is not correct, it will cause people to lose their way; if the words and deeds of a teacher are not correct, it will cause people to lose their way.

其志。堯師于君疇舜師于務成昭。禹師于西王國。湯師于成子伯。文王師於時子思。武王師于郭叔。而孔子師七十二子。子夏師諸侯。子思師孟軻。孟子荀卿皆師其徒。堯舜禹湯文武善師於人。而後世嗣帝王者稽之也。孔子子夏子思諸子善師人。而後世踐聖賢者稽之也。天下者教為其本也。教者道為其主也。道者師為其端也。正其端所以為道也。正其主所以為教也。正其本所以為天下也。故古之君子不茍尊而師人。不茍從而師於人。其存心於天下乎。今天下其教未至。不亦茍為人師者之罪乎。不亦不擇師於人者之罪乎。

道德

尊莫尊乎道。美莫美乎德。道德之所存。雖匹夫非窮也。道德之所不存。雖王天下非通也。伯夷叔齊昔之餓夫也。今以其人而方之而人樂。桀紂幽厲昔之人主也。今以其人而比之而人怒。是故大人患道德之不充其身。不患勢位(或作利字)之不在己。

治心

客以見余于巖谷恬無所營。而問曰。子默默必何為耶。應曰。無為也。吾治其(其或作吾)心耳。曰治心何為乎。曰治心以全理。曰全理何為乎。曰全理以正人道。夫心即理也。物感乃紛不治則汩理而役物。物勝理則人其殆哉。理至也。心至也。氣次也。氣乘心心乘氣。故心動而氣以之趨。今淫者暴者失理而茫然不

【現代漢語翻譯】現代漢語譯本：

他們的志向是：堯向君疇學習，舜向務成昭學習，禹向西王國學習，湯向成子伯學習，文王向時子思學習，武王向郭叔學習，而孔子向七十二個弟子學習，子夏以諸侯為師，子思以孟軻為師，孟子和荀卿都以他們的學生為師。堯、舜、禹、湯、文王、武王善於向人學習，所以後世的帝王傚法他們。孔子、子夏、子思等諸子善於教導人，所以後世實踐聖賢之道的人傚法他們。天下以教育為根本，教育以道為主要內容，道以師為開端。端正開端，才能符合道；端正主要內容，才能符合教育；端正根本，才能治理天下。所以古代的君子不隨便地尊敬人而拜他為師，也不隨便地順從人而向他學習，他們所考慮的是天下大事啊！現在天下教育沒有普及，難道不是那些隨便為人師者的罪過嗎？難道不是那些不選擇良師的人的罪過嗎？

道德

最值得尊敬的莫過於道，最美好的莫過於德。道德存在的地方，即使是普通百姓也不會貧困；道德不存在的地方，即使擁有天下也不會通達。伯夷和叔齊是古代的餓夫，現在用他們的為人來相比，人們感到快樂；桀、紂、幽王、厲王是古代的君主，現在用他們的為人來相比，人們感到憤怒。所以，大人擔心的是道德沒有充滿自身，而不是擔心權勢地位不在自己身上。

治心

有客人在巖谷中看到我，我悠閒自在，無所事事。客人問：『您默默地一定在做什麼呢？』我回答說：『什麼也沒做，我只是在治理我的心罷了。』客人問：『治理心做什麼呢？』我說：『治理心是爲了保全天理。』客人問：『保全天理做什麼呢？』我說：『保全天理是爲了端正人道。』心就是理，外物感應就會紛亂，不治理就會擾亂天理而被外物所役使，外物戰勝天理，那麼人就危險了。理是最高的，心是最高的，氣是次要的。氣依附於心，心駕馭著氣，所以心動氣就跟著走。現在那些淫蕩的人、暴虐的人，都是因為喪失了天理而茫然不知所措。

【English Translation】 English version:

Their aspirations were: Yao learned from Jun Chou (君疇, personal name), Shun learned from Wu Cheng Zhao (務成昭, personal name), Yu learned from the Western Kingdom (西王國, possibly a place or a person), Tang learned from Cheng Zi Bo (成子伯, personal name), King Wen learned from Shi Zi Si (時子思, personal name), King Wu learned from Guo Shu (郭叔, personal name), and Confucius learned from seventy-two disciples. Zi Xia (子夏, personal name) took the feudal lords as his teachers, Zi Si (子思, personal name) took Meng Ke (孟軻, Mencius) as his teacher, and Mencius and Xun Qing (荀卿, Xunzi) both took their students as their teachers. Yao, Shun, Yu, Tang, Wen, and Wu were good at learning from others, so later emperors emulated them. Confucius, Zi Xia, Zi Si, and other philosophers were good at teaching people, so later practitioners of sagehood emulated them. The world takes education as its foundation, education takes the Dao (道, the Way) as its main content, and the Dao takes the teacher as its beginning. Correcting the beginning is how to conform to the Dao; correcting the main content is how to conform to education; correcting the foundation is how to govern the world. Therefore, ancient gentlemen did not casually respect people and take them as teachers, nor did they casually follow people and learn from them; what they considered was the great affairs of the world! Now that education is not widespread in the world, isn't it the fault of those who casually act as teachers? Isn't it the fault of those who do not choose good teachers?

Morality

Nothing is more worthy of respect than the Dao, and nothing is more beautiful than De (德, virtue). Where morality exists, even ordinary people will not be poor; where morality does not exist, even possessing the world will not lead to understanding. Boyi (伯夷, personal name) and Shuqi (叔齊, personal name) were starving men of ancient times, but now people feel happy when their conduct is compared to others; Jie (桀, last ruler of the Xia dynasty), Zhou (紂, last ruler of the Shang dynasty), You (幽, King You of Zhou), and Li (厲, King Li of Zhou) were ancient rulers, but now people feel angry when their conduct is compared to others. Therefore, great men worry about morality not filling their own bodies, not about power and position not being on their side.

Governing the Mind

A guest saw me in a rocky valley, leisurely and doing nothing. The guest asked: 'What are you silently doing?' I replied: 'Doing nothing, I am just governing my mind.' The guest asked: 'What is the purpose of governing the mind?' I said: 'Governing the mind is to preserve Tianli (天理, the principle of Heaven).' The guest asked: 'What is the purpose of preserving Tianli?' I said: 'Preserving Tianli is to rectify the human Dao.' The mind is Tianli, external things respond and become chaotic, if not governed, it will disturb Tianli and be used by external things, if external things overcome Tianli, then people are in danger. Tianli is the highest, the mind is the highest, Qi (氣, vital energy) is secondary. Qi depends on the mind, the mind controls Qi, so when the mind moves, Qi follows. Now those lewd people, tyrannical people, are all because they have lost Tianli and are at a loss.

返者。不治心之過也。曰心則我知之矣。理則若未之達焉。子思之言與子之言同之歟。曰同。老子之言與子之言同之歟。曰大較同而窮神極化異也。曰子異二子則何所驗乎。曰吾正之於吾師古聖人之說者也。曰然則子之正幸得聞乎。曰是未易語也。吾之所正。通死生之變。超天地之故。張之則俗必大怪而相訾也。必欲求之。子當探吾所為之內書者。客拜而去。

雜著(六篇)

紀復古

章君表民以官來錢唐居未幾。出歐陽永叔蔡君謨尹師魯文示予學者且曰。今四方之士以古文進于京師。嶄然出頭角。爭與三君子相高下者不可勝數。視其文仁義之言炳如也。予前相與表民賀曰。本朝用文已來。孰有如今日之盛者也。此聖君之德而天下之幸也。退且思之原古文之作也。所以發仁義而辨政教也。堯舜文武其仁義至其政教正。孔子以其文奮而揚之。後世得其法焉。故為君臣者有禮。為國家者不亂。方周道衰諸侯強暴相欺上下失理。孔子無位於時不得行事。故以之用褒貶正賞罰。故後世雖有奸臣賊子懼而不敢輒作。及戰國時。合從連衡之說以傾天下。獨孟軻荀況以文持仁義而辨政教。當時雖不甚振。而學者仰而知有所趨。漢興賈誼董仲舒司馬遷楊雄輩以其文倡之。而天下和者響應。故漢德所以大而其世所以久

【現代漢語翻譯】現代漢語譯本：

客人說：『（你）糾正（別人的文章），是不糾正他們思想上的錯誤啊。』（先生）說：『說到思想，我瞭解了。道理，好像還沒有完全明白。子思（Zisi）的話和您的話相同嗎？』（先生）說：『相同。老子（Laozi）的話和您的話相同嗎？』（先生）說：『大致相同，但在窮究神妙和達到極致變化方面不同。』（客人）說：『您認為他們二位不同，那麼用什麼來驗證呢？』（先生）說：『我用我的老師，古代聖人的學說來匡正他們。』（客人）說：『那麼您匡正的內容，希望能有幸聽到。』（先生）說：『這不容易說清楚。我所匡正的，貫通生死的變化，超越天地的緣故。如果公開宣揚，世俗之人必定大為驚怪並且互相指責。一定要探求的話，您應當探究我所寫的內書。』客人拜謝后離開了。

雜著（六篇）

紀復古

章君表民（Zhang Jun Biaomin）帶著官員的身份來到錢塘（Qiantang）居住不久，拿出歐陽永叔（Ouyang Yongshu）、蔡君謨（Cai Junmo）、尹師魯（Yin Shilu）的文章給學者們看，並且說：『現在四方的讀書人憑藉古文在京城嶄露頭角，爭著與這三位先生比高下的人數不勝數。看他們的文章，仁義的言論非常明顯。』我之前和表民一起祝賀說：『本朝任用文章以來，誰能像今天這樣興盛呢？這是聖明君主的德行，也是天下的幸運啊。』退下來后我思考，探究古文的創作，是爲了闡發仁義，辨明政教。堯（Yao）、舜（Shun）、文（Wen）、武（Wu）的仁義達到極致，他們的政教純正。孔子（Kongzi）用他的文章奮力發揚這些。後世的人得到了其中的法則。所以做君臣的有了禮儀，治理國家的人不會混亂。當週朝的道德衰敗，諸侯互相欺騙，上下失去常理。孔子沒有官位在身，不能夠推行他的主張。所以用文章來進行褒獎、貶斥，匡正賞罰。所以後世即使有奸臣賊子，也會因為畏懼而不敢輕易妄為。到了戰國時期，合縱連橫的遊說之士用他們的言論來傾覆天下，只有孟軻（Meng Ke）、荀況（Xun Kuang）用文章堅持仁義，辨明政教。當時雖然沒有很大的起色，但是讀書人仰望他們，知道應該朝著哪個方向努力。漢朝興起后，賈誼（Jia Yi）、董仲舒（Dong Zhongshu）、司馬遷（Sima Qian）、楊雄（Yang Xiong）等人用他們的文章來倡導，天下的響應者很多。所以漢朝的德行能夠發揚光大，它的統治能夠長久。'

【English Translation】 English version:

Guest: 'Correcting (others' writings), isn't it correcting the errors in their minds?' Master: 'Speaking of mind, I understand it. As for the principle, it seems I haven't fully grasped it. Are the words of Zisi (Zisi, a Confucian philosopher) the same as yours?' Master: 'They are the same.' Guest: 'Are the words of Laozi (Laozi, founder of Taoism) the same as yours?' Master: 'They are largely the same, but they differ in exploring the mysterious and reaching the ultimate transformation.' Guest: 'You consider the two different, then what do you use to verify it?' Master: 'I correct them with the teachings of my teacher, the ancient sages.' Guest: 'Then I would be fortunate to hear what you correct.' Master: 'This is not easy to explain. What I correct penetrates the changes of life and death, and transcends the reasons of heaven and earth. If I proclaim it publicly, the common people will surely be greatly surprised and criticize each other. If you must seek it, you should explore the inner books I have written.' The guest bowed and left.

Miscellaneous Writings (Six Pieces)

Record of Returning to Antiquity

Zhang Jun Biaomin (Zhang Jun Biaomin) came to Qiantang (Qiantang, a city in ancient China) with an official position and resided there for a short time. He showed the writings of Ouyang Yongshu (Ouyang Yongshu, a scholar), Cai Junmo (Cai Junmo, a calligrapher), and Yin Shilu (Yin Shilu, a writer) to the scholars and said: 'Now, scholars from all directions are making a name for themselves in the capital with ancient prose, and countless people are competing with these three gentlemen. Looking at their writings, the words of benevolence and righteousness are very clear.' I previously congratulated Biaomin together, saying: 'Since the dynasty has used writing, who has seen such prosperity as today? This is the virtue of the wise ruler and the fortune of the world.' After retreating, I thought about it, exploring the creation of ancient prose, which is to express benevolence and righteousness and distinguish politics and education. Yao (Yao, a legendary sage king), Shun (Shun, a legendary sage king), Wen (Wen, King Wen of Zhou), and Wu (Wu, King Wu of Zhou) reached the extreme of benevolence and righteousness, and their politics and education were pure. Confucius (Kongzi) vigorously promoted these with his writings. Later generations obtained the principles from them. Therefore, those who are rulers and ministers have etiquette, and those who govern the country are not in chaos. When the morality of the Zhou dynasty declined, the feudal lords deceived each other, and the upper and lower classes lost their principles. Confucius had no official position and could not implement his ideas. Therefore, he used writing to praise, criticize, and correct rewards and punishments. Therefore, even if there were treacherous officials and rebellious sons in later generations, they would be afraid and dare not act rashly. By the time of the Warring States period, the strategists of the Vertical and Horizontal Alliances used their words to overthrow the world, only Mencius (Meng Ke) and Xun Kuang (Xun Kuang) insisted on benevolence and righteousness and distinguished politics and education with their writings. Although it did not make much progress at the time, scholars looked up to them and knew which direction to strive in. After the rise of the Han Dynasty, Jia Yi (Jia Yi), Dong Zhongshu (Dong Zhongshu), Sima Qian (Sima Qian), Yang Xiong (Yang Xiong) and others advocated it with their writings, and many people responded to them. Therefore, the virtue of the Han Dynasty was able to be promoted and its rule was able to last long.'

也。隋世王通亦以其文繼孔子之作。唐興太宗取其徒發而試之。故唐有天下大治。而韓愈柳宗元復以其文從而廣之。故聖人之道益尊。今諸儒爭以其文奮。則我宋祖宗之盛德鴻業益揚。天子之仁義益著。朝廷之政教益辨。然而卿士大夫內觀其文知所以修仁義。而奉上正政教而蒞百姓萬邦。百姓外觀其文知所以懷仁義。而附國家聽教令。而罔敢不從。四夷八蠻觀其文以信我祖宗之德業。知可大而可久也。使其望而畏之。曰宋多君子。用其文以行古道。中國之禮樂將大修理。不可不服也。易曰。文明以正人文也。又曰。觀乎人文以化成天下彼戎狄叛命兇慝之邊鄙。今朝廷當行征伐以誅其不廷。而文之興也。鬱鬱乎如此。是亦止亂不專在於威武明文德而懷之也。君子觀之謂其化成天下也。宜與堯舜文武較其道德也哉。夫社稷之靈長久歷數之無窮。雖漢唐之盛美而奚足以比並。

文說

章表民始至自京師。謂京師士人高歐陽永叔之文。翕然皆慕而為之。坐客悅聽。客有一生。遽曰。文興則天下治也。潛子謂客曰。歐陽氏之文言文耳。天下治在乎人文之興。人文資言文發揮。而言文藉人文為其根本。仁義禮智信人文也。章句文字言文也。文章得本則其所出自正。猶孟子曰取之左右逢其原。歐陽氏之文大率在仁信禮義

【現代漢語翻譯】現代漢語譯本：是的。隋朝時，王通也用他的文章來繼承孔子的事業。唐朝興起時，唐太宗選拔他的學生並加以任用，所以唐朝有了天下大治的局面。韓愈、柳宗元又用他們的文章來發揚光大儒家思想，所以聖人的道義更加受到尊重。現在各位儒生爭相用他們的文章來努力，那麼我宋朝祖先的盛德和偉大事業就會更加發揚，天子的仁義也會更加顯著，朝廷的政治教化也會更加明確。這樣，卿士大夫在閱讀這些文章后，就知道如何修養仁義，從而奉行朝廷的正確政策教化，治理百姓和萬邦。百姓在閱讀這些文章后，就知道如何懷有仁義之心，從而歸附國家，聽從教令，不敢不服從。四夷八蠻在閱讀這些文章后，就會相信我宋朝祖先的德業，知道是可以發揚光大並且可以長久保持的。從而讓他們望而生畏，說宋朝有很多君子，用他們的文章來推行古老的道義，中國的禮樂將得到大力整頓和恢復，不可不服從啊。《易經》說：『用文明來端正人文。』又說：『觀察人文，從而教化天下。』那些戎狄叛命、兇惡的邊遠地區，現在朝廷應當進行征伐，誅殺那些不來朝拜的人。而文教的興盛，是如此的繁榮昌盛。這也是平定亂世不僅僅在於武力，還要用文明的德行來感化他們。君子看到這種情況，認為這是用文教來教化天下。這可以與堯舜禹湯、周文王周武王相比他們的道德啊。我朝的江山社稷的靈驗長久，國運的歷數無窮無盡，即使是漢朝和唐朝的盛世，又怎麼能夠與我朝相比呢？

文說

章表民剛從京師來，說京師的士人都推崇歐陽永叔（歐陽修的字）的文章，都爭相效仿。在座的客人聽了很高興。客人中有一個讀書人，立刻說：『文章興盛，天下就太平了。』潛子對客人說：『歐陽氏的文章只是言辭華麗的文章罷了。天下太平在於人文的興盛，人文依靠言辭華麗的文章來發揮，而言辭華麗的文章又以人文為根本。仁義禮智信是人文，章句文字是言辭華麗的文章。文章抓住了根本，那麼它的源頭就正了，就像孟子所說的『取之左右逢其原』。歐陽氏的文章大體上在於仁信禮義。

【English Translation】 English version: Yes. During the Sui Dynasty, Wang Tong also used his writings to continue the work of Confucius. When the Tang Dynasty arose, Emperor Taizong of Tang selected and employed his students, which led to a great era of peace and prosperity in the Tang Dynasty. Han Yu and Liu Zongyuan further promoted Confucianism with their writings, so the doctrines of the sages were even more respected. Now that the scholars are striving to use their writings to work hard, the great virtues and great undertakings of our Song Dynasty ancestors will be further promoted, the benevolence and righteousness of the emperor will be more prominent, and the political teachings of the court will be more clearly defined. In this way, the ministers and officials, after reading these articles, will know how to cultivate benevolence and righteousness, so as to follow the correct policies and teachings of the court and govern the people and all nations. After reading these articles, the people will know how to have a heart of benevolence and righteousness, so as to submit to the country, obey the teachings, and dare not disobey. After reading these articles, the barbarians of the four directions and eight regions will believe in the virtues and achievements of our Song Dynasty ancestors, and know that they can be promoted and maintained for a long time. This will make them look up to us with awe, saying that there are many gentlemen in the Song Dynasty, who use their writings to promote the ancient doctrines, and the rites and music of China will be greatly rectified and restored, and they must obey. The Book of Changes says: 'Use civilization to correct humanity.' It also says: 'Observe humanity, and thereby transform the world.' Those rebellious and fierce border regions of the Rong and Di peoples, now the court should carry out conquests to punish those who do not come to court. And the prosperity of culture and education is so prosperous. This is also to quell the chaos not only by force, but also by using the virtues of civilization to influence them. Gentlemen see this situation and think that this is using culture and education to transform the world. This can be compared with the morality of Yao, Shun, Yu, Tang, King Wen of Zhou, and King Wu of Zhou. The spirit of our country's Jiangshan Sheji (state) is long-lasting, and the number of national fortunes is endless. Even the prosperous times of the Han and Tang dynasties, how can they be compared with our dynasty?

On Literature

Zhang Biaomin had just arrived from the capital, saying that the scholars in the capital admired Ouyang Yongshu's (Ouyang Xiu's courtesy name) articles and competed to imitate them. The guests present were very happy to hear this. One of the guests, a scholar, immediately said: 'When literature flourishes, the world will be at peace.' Qianzi said to the guest: 'Ouyang's articles are just ornate writings. The peace of the world lies in the prosperity of humanity, and humanity relies on ornate writings to develop, while ornate writings take humanity as its foundation. Benevolence, righteousness, propriety, wisdom, and trustworthiness are humanity, and chapters and sentences are ornate writings. If the article grasps the root, then its source is correct, just as Mencius said, 'Take it from the left and right, and you will find its source.' Ouyang's articles are generally based on benevolence, trustworthiness, propriety, and righteousness.'

之本也。諸子當慕永叔之根本可也。胡屑屑徒摸擬詞章體勢而已矣。週末列國嬴秦時孰不工文。而聖人之道廢。人文不足觀也。蓋其文不孰本乃爾。孔子無位其道不行。病此不得已。徒以六經春秋之文(或云春秋六經)載之以遺後世。故曰我欲載之空言不如。見於行事之深切著明也。聖人豈特事其空文乎。君臣父子師徒朋友。其文詞有本仁義禮信。靄然天下不治未之有也。易曰。觀乎人文則天下化成。豈不然哉。坐客聞吾說。皆諤然不辯(本或從辯)。

議旱對

歲旱。論者有來訪予曰。今茲五月不雨及餘七月。吳疆赤地千里稼穡槁矣。農夫忙忙無所奈何。百穀勇貴乃倍其價。道路餓莩相望。為政者禱于山川。趨其急猶救之水火。而雨終不至。民未免皇皇如也。請于吾子則曰何如為之所耶。余時應曰。此官人者謀之。非吾野人之事也。無已則語子竊與之。吾嘗聞諸長者。諸荒旱時謂之兇年。為國憂民者莫如發倉廩以救其饑。而後教之惜井泉謹堤防。命吏與之相水道。引民併力擁江河注之陂池以洽灌溉。察市道平物價。乘時射利欺于貧弱者。以法誅之。勸有餘者貸不足。約不足者以樂歲酬之。關譏無重征。以通商旅。細民鬻販者容之。察刑獄明民之冤枉。斯則亦救旱之一道。問者復曰。禱于山川之神宜之乎

【現代漢語翻譯】現代漢語譯本：這是根本啊。你們這些讀書人應當效仿永叔（歐陽修）探求根本的精神。為什麼還要瑣屑地模仿那些辭藻和文章的表面形式呢？週末列國和嬴秦時代，誰不擅長寫作？但是聖人的道義卻被廢棄了，人文精神也不值得稱道。大概是因為他們的文章沒有探求根本的緣故。孔子沒有官位，他的道義無法推行，他為此感到憂慮，這是不得已的事情。只能把六經和春秋的文字（或者說春秋六經）記載下來，留給後世。所以他說，『我想要把道義記載下來，但空洞的言辭不如在實際行動中體現得深刻而明顯。』聖人難道僅僅是從事空洞的文字工作嗎？君臣、父子、師徒、朋友之間，他們的文章以仁義禮信為根本，如果能做到這樣，天下沒有治理不好的。易經說：『觀察人文，天下就會被教化成功。』難道不是這樣嗎？在座的客人聽了我的話，都驚訝地表示贊同，沒有反駁。議論旱災的對策遇到旱災。有評論者來拜訪我，說：『今年五月沒有下雨，到現在七月了，吳地千里都是赤地，莊稼都枯萎了。農民們忙碌而無所適從，各種糧食的價格都翻倍了。道路上餓死的人隨處可見。執政的人向山川祈禱，急切地想要救災，就像救火一樣，但是雨始終沒有下下來，百姓們仍然惶恐不安。』請問您有什麼好的辦法嗎？我當時回答說：『這是當官的人應該考慮的事情，不是我們這些鄉野之人應該管的。如果一定要我說，那我就偷偷地告訴你。我曾經聽老人們說過，遇到荒年旱災的時候，最重要的是打開糧倉來救濟飢餓的人，然後教導百姓珍惜井水，注意堤防，命令官吏和百姓一起疏通水道，引導百姓合力疏通江河，把水注入池塘，用來灌溉農田。考察市場，平抑物價，對於那些趁機牟利欺負貧弱的人，要依法懲處。勸說有多餘糧食的人借給不足的人，約定在豐收的年份償還。關卡不要徵收過重的賦稅，以方便商人通行。允許小百姓從事販賣活動。審查刑獄，查明百姓的冤屈。』這些也是救災的方法。提問的人又問：『向山川的神靈祈禱，這樣做合適嗎？』

【English Translation】 English version: This is the root. You scholars should emulate Yongshu (Ouyang Xiu) in seeking the root. Why bother meticulously imitating the superficial forms of rhetoric and writing? During the late Zhou states and the Qin dynasty, who wasn't skilled in writing? But the Way of the sages was abandoned, and humanistic spirit was not worth praising. It was probably because their writings did not seek the root. Confucius had no official position, and his Way could not be implemented. He was troubled by this, and it was a last resort. He could only record the texts of the Six Classics and the Spring and Autumn Annals (or the Spring and Autumn Six Classics) to leave to posterity. Therefore, he said, 'I want to record the Way, but empty words are not as profound and clear as being reflected in practical actions.' Did the sages merely engage in empty literary work? Between rulers and subjects, fathers and sons, teachers and students, and friends, their writings are rooted in benevolence, righteousness, propriety, and trustworthiness. If this can be achieved, there will be no failure in governing the world. The Book of Changes says: 'Observe human culture, and the world will be transformed.' Isn't that so? The guests present, upon hearing my words, all expressed surprise and agreement, without rebuttal. Discussion on Countermeasures for Drought Encountering a drought. A commentator came to visit me, saying: 'This year, it hasn't rained in May, and now it's July. The land of Wu is barren for thousands of miles, and the crops have withered. The farmers are busy and helpless, and the prices of various grains have doubled. Starving people can be seen everywhere on the roads. The rulers pray to the mountains and rivers, eagerly trying to relieve the disaster, just like putting out a fire, but the rain still hasn't come down, and the people are still in a state of panic.' May I ask if you have any good solutions? I replied at the time: 'This is something that officials should consider, not something that we common people should be concerned about. If you must ask me to say something, then I will secretly tell you. I once heard from the elders that when encountering famine and drought, the most important thing is to open the granaries to relieve the hungry, and then teach the people to cherish well water, pay attention to dikes, order officials and the people to dredge waterways together, guide the people to dredge rivers together, and inject water into ponds for irrigation. Investigate the market, stabilize prices, and punish those who take the opportunity to profit and bully the poor and weak according to the law. Persuade those who have surplus grain to lend to those who lack it, and agree to repay it in a year of good harvest. Do not levy excessive taxes at checkpoints to facilitate the passage of merchants. Allow ordinary people to engage in selling activities. Review criminal cases and investigate the grievances of the people.' These are also methods of disaster relief. The questioner then asked: 'Is it appropriate to pray to the gods of the mountains and rivers?'

。曰于禮亦有之。然有水旱疫癘之災以營山川之神者。舉古法以順民心耳(或作人心)如風雨時至水旱不為沴非由乎山川也。問者憮然曰。我鄙人也。未識乎旱潦之所由。子復為我言之。曰極陽之謂旱。洪範咎徴曰。僭恒旸若。又曰。王省惟歲。卿士惟月。師尹惟日。歲月日時不易。百穀用成。又用明俊。民用章。家用平康。日月歲時既易。百穀用不成。又用昏不明俊。民用微。家用不寧。說者云。夫僭也者何過且差也。曰政之差而民無教也。民無教則肆暴刑也。肆暴刑則罰不當也。罰不當則民怨之。與肆暴所感故旱順之。夫歲月日時無易。百穀用成。又用明俊。民用章。家用平康也者何。王由王道而不任喜怒妄黜陟卿士師尹。卿士師尹守厥職無僭妄以侮王權也。如此則國事修。國事修則其氣和洽。氣和洽故百穀成而治道明也。俊良得志以行其道。是上有仁義而下無怨咨。故國家安也。夫日月歲時既易。百穀用不成。又用昏不明俊。民用微。家用不寧也者何。君奪臣職而臣冒君政也。如此則國事不修。國事不修則人不和。人不和故百穀不成。而治道昧也。俊良之道不顯。是上非仁義而下民胥怨故國家不安也。今天子聖明而俊傑在位。所謂刑政禮樂。豈聞過差也。然宋有天下。雞鳴犬吠徹於四海。其為廣且遠矣。殊方遠

俗。政教豈悉至而刑罰能無誤也。惟刑政禮樂正則風雨以時來。旱潦無由作也。惡用禱邪。問者韙之。再拜而去。

夷惠辨(或從辯)

孟子曰。伯夷隘。柳下惠不恭。隘與不恭。君子不由也。又曰。伯夷聖之清者也。柳下惠聖之之和者也。又曰。聖人百世之師。伯夷柳下惠是也。故聞伯夷之風者。頑夫廉。懦夫有立志。聞柳下惠之風者。鄙夫寬。薄夫敦。始曰君子不由也者。孟子拒之之詞也。次曰清與和也者。稱之之詞也。又次曰聖人百世之師也者。慕之之詞也既拒而文稱慕之。學者多惑。有以其言為不詳。吾故不然謂孟子之說。厥旨遠乎。夫君子與人適義而已矣。故其去就無固無必。如其人始惡而一日翻然以道求我。君子必接之。接之得其誠則就之。如其人始不惡而一日翻然以無道從我。君子必直之。直之不得已則去之。君子就之非茍從也。義可從也。君子去之非茍去也。義可去也。故君子之去就非茍也。專在其義也。彼伯夷者恥立惡人之朝。恥與惡人言。推惡惡之心。思與鄉人立。其衣冠不正。望望然去之若將浼焉。以諸侯為不潔。雖有善其辭命而不受也。以其終為不潔。果不就已。彼柳下惠者爾為爾我為我。雖袒裼裸裎於我側爾焉能浼我哉。但其自治不顧治人。混然茍與之處。果不去已。柳下惠

【現代漢語翻譯】現代漢語譯本：世俗的政治教化難道能全部到位，而刑罰能夠沒有錯誤嗎？只有刑政、禮樂都符合法則，風調雨順才會按時到來，旱災澇災就沒有產生的緣由。哪裡用得著祈禱呢？』提問的人認為他說得對，再次拜謝后離開了。

夷惠辨（或作『辯』）

孟子說：『伯夷（Boyi，商末周初人，以清廉著稱）過於狹隘，柳下惠（Liuxiahui，春秋時期魯國大夫，以寬厚著稱）不夠莊重。』狹隘和不夠莊重，君子都不會傚法。他又說：『伯夷是聖人中的清高者，柳下惠是聖人中的隨和者。』他又說：『聖人是百代的老師，伯夷和柳下惠就是這樣的人。』所以，聽到伯夷的風範，貪婪的人會變得廉潔，懦弱的人會樹立志向；聽到柳下惠的風範，鄙陋的人會變得寬厚，刻薄的人會變得忠厚。』開始說『君子不會傚法』，這是孟子拒絕他們的說法；接著說『清高和隨和』，這是孟子稱讚他們的說法；再接著說『聖人是百代的老師』，這是孟子仰慕他們的說法。既有拒絕，又有稱讚和仰慕，學者們多有疑惑，有人認為他的話不夠詳盡。我卻不這樣認為，我認為孟子的說法，其旨意深遠啊！君子與人相處，只要符合道義就行了。所以他們的離去和留下沒有固定的模式，也沒有必須遵循的原則。如果一個人起初很壞，但有一天幡然醒悟，用正道來求教於我，君子一定會接納他，接納他並得到他的誠意，就親近他。如果一個人起初不壞，但有一天突然用邪道來跟從我，君子一定會匡正他，匡正不了就離開他。君子的親近不是茍且順從，而是因為道義可以順從；君子的離去不是茍且離開，而是因為道義應該離開。所以君子的離去和留下不是茍且的，而在於是否符合道義。那伯夷以身作則，以立於惡人的朝廷為恥辱，以和惡人說話為恥辱，推及厭惡邪惡的心，想要和鄉里人站在一起，如果鄉里人的衣冠不正，就遠遠地離開他們，好像要被玷污一樣。認為諸侯不潔凈，即使諸侯有美好的言辭和任命，也不接受，因為他認為諸侯最終是不潔凈的，所以最終沒有就任。那柳下惠認為『你是你，我是我』，即使你在我身邊袒胸露體，又怎麼能玷污我呢？』只是他只顧自己修身，不顧治理別人，混混沌沌地茍且與人相處，最終沒有離開。柳下惠

【English Translation】 English version: Can secular political teachings be fully comprehensive, and can punishments be without error? Only when governance, rituals, and music are in accordance with the proper principles will favorable weather come in due season, and droughts and floods will have no cause to arise. What need is there for prayer?』 The questioner agreed with him, bowed again, and departed.

Distinguishing Yi and Hui (or 'Bian')

Mencius said, 'Boyi (伯夷, a figure from the late Shang and early Zhou dynasties, known for his integrity) was narrow-minded, and Liuxiahui (柳下惠, a statesman from the Spring and Autumn period in Lu, known for his tolerance) was not respectful enough.' Narrow-mindedness and lack of respect are not followed by a gentleman. He also said, 'Boyi was the pure one among the sages, and Liuxiahui was the harmonious one among the sages.' He also said, 'Sages are teachers for a hundred generations, and Boyi and Liuxiahui are such examples.' Therefore, upon hearing of Boyi's virtue, the greedy become honest, and the cowardly gain resolve; upon hearing of Liuxiahui's virtue, the vulgar become generous, and the unkind become sincere.' Initially saying 'a gentleman does not follow them,' this is Mencius's rejection of them; then saying 'pure and harmonious,' this is Mencius's praise of them; and then saying 'sages are teachers for a hundred generations,' this is Mencius's admiration of them. With both rejection, praise, and admiration, scholars are often confused, and some think his words are not detailed enough. I do not think so; I believe Mencius's meaning is profound! A gentleman's interaction with others is simply to accord with righteousness. Therefore, their departure and staying have no fixed pattern, nor must they follow any principles. If a person is initially bad, but one day repents and seeks me with the right path, a gentleman will surely accept him, and if he receives his sincerity, he will associate with him. If a person is initially not bad, but one day suddenly follows me with a wrong path, a gentleman will surely correct him, and if he cannot correct him, he will leave him. A gentleman's association is not mere compliance, but because righteousness can be followed; a gentleman's departure is not mere leaving, but because righteousness should be left. Therefore, a gentleman's departure and staying are not mere actions, but depend on whether they accord with righteousness. That Boyi took it as a disgrace to stand in the court of evil men, and took it as a disgrace to speak with evil men, extending his hatred of evil, wanting to stand with the villagers, and if the villagers' clothing was not proper, he would leave them far away, as if he would be defiled. He considered the lords to be unclean, and even if the lords had beautiful words and appointments, he would not accept them, because he considered the lords to be ultimately unclean, so he ultimately did not take office. That Liuxiahui thought, 'You are you, and I am I; even if you are naked beside me, how can you defile me?' He only cared about cultivating himself, not caring about governing others, and lived with others in a muddled and compromising way, and ultimately did not leave. Liuxiahui

與不修之人處而不能正之。既不能正之。又不能去之。是侮人者也。伯夷得人善辭命以至誠相求而不肯酌其誠。既不能恤其誠。又不能就之。是棄人者也。棄人也者。是不與人為善也。侮人也者。是與人無禮也。與人無禮孰為恭乎。不與人為善孰為容乎。以君子之道校之。則二子之去就不亦非義而宜乎。孟子曰。君子不由也。若伯夷目不視惡色耳不聽惡聲。橫政之所之不忍居也。清廉其身更治亂而不渝。非得聖人之清者。孰能守之。如柳下惠進不隱賢必以其道遺佚而不怨厄窮而不憫。非得聖人之和者。孰能忍乎。孟子當戰國時無道也。而奸臣賊子眥睚恣作。頑懦鄙薄爭勢冒利。雖死不顧其有節義。孟子以羞堯舜之道不行。思以清廉寬和之風矯激其時。故必尊伯夷柳下惠為百世之師者也。其始曰隘與不恭者。辨其不以義而為人也。蓋欲使人慎去就。故有拒之之詞也。又曰清與和者。是明其各有聖人之一德也。欲人知賢其人。故有稱之之辭也。又曰。聖人百世之師者。有以警於世也。欲人聞其風而自化。故有慕之之辭也。伯夷柳下惠特立自任者也。不顧教人。故其所為亦不顧世之是非也。孟子行道者也。其務教人故指其所為。是者取之非者正之。所以夷惠之事雖得失而兩存於其書。

唐太宗述

太宗始視文靜

【現代漢語翻譯】現代漢語譯本：和不修身的人相處卻不能匡正他，既然不能匡正他，又不能離開他，這是侮辱人。伯夷（Boyi，商末周初人，以清高廉潔著稱）遇到能言善辯的人用最誠懇的態度來請求，卻不肯考慮他的誠意。既然不能體恤他的誠意，又不能接納他，這是拋棄人。拋棄人，就是不幫助別人行善。侮辱人，就是對人沒有禮貌。對人沒有禮貌，怎麼能說是恭敬呢？不幫助別人行善，怎麼能說是寬容呢？用君子的準則來衡量，那麼伯夷和柳下惠（Liuxia Hui，春秋時期魯國大夫，以和善著稱）的去或留，不也是不合道義而應該的嗎？孟子說：君子不走邪路。像伯夷那樣，眼睛不看邪惡的顏色，耳朵不聽邪惡的聲音，暴政所到的地方不忍心居住，保持自身清廉，寧願在亂世也不改變節操。如果不是得到聖人的清廉之德，誰能堅守呢？像柳下惠那樣，為朝廷效力不隱瞞自己的才能，一定要用自己的道義幫助被遺棄的人，不怨恨困厄，不憐憫窮困。如果不是得到聖人的和善之德，誰能忍受呢？孟子所處的戰國時代，社會混亂，奸臣賊子肆意妄為，平庸懦弱的人爭權奪利，即使死亡也不顧及節義。孟子因為堯舜之道不能實行而感到羞愧，想用清廉寬和的風氣來匡正那個時代。所以一定要推崇伯夷和柳下惠為百世的師表。最初說他們狹隘和不恭敬，是爲了辨明他們不是爲了道義而待人。大概是想使人們謹慎對待去或留，所以有拒絕他們的言辭。又說他們清廉和和善，是表明他們各自具有聖人的一種德行。想讓人知道他們的賢德，所以有稱讚他們的言辭。又說他們是聖人百世的師表，是用此來警醒世人。想讓人聽到他們的風範而自覺地受到感化，所以有仰慕他們的言辭。伯夷和柳下惠是特立獨行、自負責任的人，不考慮教導別人，所以他們的所作所為也不考慮世俗的對錯。孟子是推行道義的人，他致力於教導別人，所以指出他們的所作所為，正確的就採納，錯誤的就糾正。所以伯夷和柳下惠的事蹟，雖然有得有失，但都並存於他的著作中。唐太宗述太宗開始重視文靜

【English Translation】 English version: To be with someone who does not cultivate themselves and be unable to correct them, and if unable to correct them, yet unable to leave them, is to insult that person. Boyi (伯夷, a person from the late Shang and early Zhou dynasties, known for his integrity) encountered someone eloquent who sought him with utmost sincerity, yet he refused to consider their sincerity. If unable to sympathize with their sincerity, yet unable to accept them, is to abandon that person. To abandon someone is to not help them do good. To insult someone is to be impolite to them. To be impolite, how can one be considered respectful? To not help someone do good, how can one be considered tolerant? Judging by the principles of a gentleman, isn't it right that Boyi and Liuxia Hui's (柳下惠, a minister of the Lu state during the Spring and Autumn period, known for his harmony) departure or stay was unjust and appropriate? Mencius said: A gentleman does not take the wrong path. Like Boyi, his eyes did not look upon evil sights, his ears did not listen to evil sounds, he could not bear to live where tyranny prevailed, maintaining his integrity, preferring to remain steadfast even in chaotic times. If not for possessing the purity of a sage, who could uphold it? Like Liuxia Hui, serving the court without concealing his talents, he would certainly use his principles to help those who were abandoned, not resenting hardship, not pitying poverty. If not for possessing the harmony of a sage, who could endure it? During Mencius's time in the Warring States period, society was chaotic, treacherous ministers and rebellious sons acted recklessly, mediocre and weak individuals fought for power and profit, disregarding integrity even in death. Mencius felt ashamed that the ways of Yao and Shun could not be implemented, and wanted to rectify the era with an atmosphere of integrity and harmony. Therefore, he insisted on honoring Boyi and Liuxia Hui as teachers for generations. Initially saying they were narrow-minded and disrespectful was to clarify that they did not treat people with righteousness. It was probably to make people cautious about leaving or staying, so there were words of rejection towards them. Furthermore, saying they were pure and harmonious was to show that they each possessed one of the virtues of a sage. Wanting people to know their virtue, there were words of praise for them. Furthermore, saying they were teachers for generations was to warn the world. Wanting people to hear their example and be transformed, there were words of admiration for them. Boyi and Liuxia Hui were independent and self-reliant individuals, not considering teaching others, so their actions did not consider the rights and wrongs of the world. Mencius was someone who promoted righteousness, he was committed to teaching others, so he pointed out their actions, adopting what was correct and correcting what was wrong. Therefore, the deeds of Boyi and Liuxia Hui, although with gains and losses, both exist in his writings. Narrated by Emperor Taizong of Tang Taizong began to value Wenjing

于繫獄。何憂天下之急也(隋大業間。劉文靜坐與李密連姻繫獄。太宗入視。乃謂曰。今看卿非兒女情與卿圖大事也)諫班師于霍邑。號哭以感。何忠孝之義合也(高祖初起義師西圖中國。隋將宋老生據霍邑以據義師。會久雨糧盡。高祖議還太原。太宗欲須入咸陽高祖不納。號泣聲聞帳中)誅建成元吉。何循大義也(武德九年。建成元吉謀害太宗。事泄。太宗將尉遲敬德等九人。入玄武門。誅于臨朝殿前)與可汗刑白馬而盟之。何信行於戎狄也(太宗登極初。可汗寇涇州。總兵百萬至渭水便橋。太宗獨上以輕曜軍容。可汗見懼而請和。故刑白馬盟于便橋上而去)拒德彝之諂。何沮天下之佞人也(正觀初。奏秦王破陣樂曲。封德彝對曰。陛下以聖武戡亂。玄極奏樂象德定。文容以為比。上曰。朕雖以武功定天下。終以文德綏海內文。武之道名隨其時。公謂文容不如蹈厲。斯言過矣)突厥胥亂。以其無罪於我不乘便而討之。何賞罰之有禮也(正觀初突厥諸部叛討之而兵叛。群臣請乘便討之上曰。豈有新與之和乘其亂而滅之邪。從部落盡叛。六畜皆死。朕終不討。待其有罪而後擒取)議不屢赦。何賞罰之正也(太宗謂群臣曰。赦有罪乃不軌輩。古語一歲再赦。好人瘖啞故朕不頻赦。庶得四海安泰也)與杜淹論樂。何知政也(

【現代漢語翻譯】現代漢語譯本因被囚禁，又怎能憂慮天下的危難呢？（隋朝大業年間，劉文靜與李密是姻親關係，一同被關押。唐太宗前去探望，對劉文靜說：『今天我看望你，不是出於兒女私情，而是要與你共圖大事。』）在霍邑勸諫班師回朝，號啕大哭以打動高祖，這又符合哪種忠孝大義呢？（唐高祖最初起義，率領軍隊向西進取中原。隋朝將領宋老生佔據霍邑來抵擋義軍。適逢連日下雨，軍糧將盡，高祖商議返回太原。唐太宗想要趁勢攻入咸陽，高祖沒有采納。太宗於是號啕大哭，哭聲傳到帳中。）誅殺李建成、李元吉，這又遵循了哪種大義呢？（武德九年，李建成、李元吉陰謀陷害唐太宗。事情敗露，唐太宗率領尉遲敬德等九人，進入玄武門，在臨朝殿前將他們誅殺。）與可汗殺白馬盟誓，這又如何在戎狄中建立信義呢？（唐太宗登基之初，可汗侵犯涇州，率領百萬大軍到達渭水便橋。唐太宗獨自上前，以輕兵之姿震懾敵軍。可汗見狀感到恐懼，於是請求和親。因此在便橋上殺白馬盟誓后離去。）拒絕封德彝的諂媚，這又如何阻止天下的小人呢？（貞觀初年，有人演奏秦王破陣樂曲。封德彝對唐太宗說：『陛下憑藉聖明的武功平定戰亂，玄極奏樂象徵您的功德。文容認為這可以相提並論。』唐太宗說：『我雖然憑藉武功平定天下，最終還是要用文德來安定四海。文治武功之道，名號要隨著時代而變化。你說文容不如蹈厲，這話就過分了。』）突厥發生內亂，因為他們沒有冒犯我，所以不趁機討伐他們，這又如何體現賞罰有禮呢？（貞觀初年，突厥各部落發生叛亂，有人建議討伐他們。唐太宗說：『哪有剛剛與他們和好，就趁他們內亂而滅掉他們的道理呢？』即使突厥各部落全部叛亂，牲畜全部死亡，我始終不討伐他們，等待他們有罪之後再擒拿。）商議不要屢次大赦，這又如何體現賞罰公正呢？（唐太宗對群臣說：『大赦往往赦免的是那些有罪的不法之徒。古語說一年赦免兩次，好人都會噤聲。所以我不會頻繁大赦，希望能夠使天下安定。』）與杜淹討論音樂，這又與懂得治理國家有什麼關係呢？

【English Translation】 English version Being imprisoned, how can one worry about the urgent matters of the world? (During the Daye era of the Sui Dynasty, Liu Wenjing and Li Mi were related by marriage and imprisoned together. Emperor Taizong visited Liu Wenjing and said, 'Today I am visiting you not out of personal affection, but to plan great things with you.') Advising to withdraw troops from Huoyi and crying loudly to move the Gaozu (Emperor Gaozu), what kind of loyalty and filial piety does this conform to? (When Emperor Gaozu first started the uprising, he led troops westward to conquer the Central Plains. The Sui general Song Laosheng occupied Huoyi to resist the rebel army. Coincidentally, there was continuous rain and the army's food supply was running out. Emperor Gaozu discussed returning to Taiyuan. Emperor Taizong wanted to take the opportunity to enter Xianyang, but Emperor Gaozu did not accept this. Taizong then cried loudly, and his cries were heard in the tent.) Killing Li Jiancheng and Li Yuanji, what kind of great righteousness does this follow? (In the ninth year of the Wude era, Li Jiancheng and Li Yuanji plotted to harm Emperor Taizong. When the matter was exposed, Emperor Taizong led Yuchi Jingde and nine others into Xuanwu Gate and killed them in front of the Linchao Hall.) Swearing an oath with the Qaghan (Khan, a title of nobility) by sacrificing a white horse, how can trustworthiness be established among the Rong and Di (ancient names for non-Han peoples)? (At the beginning of Emperor Taizong's reign, the Qaghan invaded Jingzhou, leading a million troops to the Bianqiao Bridge on the Wei River. Emperor Taizong went forward alone, intimidating the enemy with a small force. The Qaghan, seeing this, felt fear and requested peace. Therefore, they swore an oath by sacrificing a white horse on the Bianqiao Bridge and then departed.) Rejecting Feng Deyi's flattery, how can the flatterers of the world be deterred? (In the early years of the Zhenguan era, someone played the 'Qin Wang Po Zhen Yue' (Music of the Prince of Qin Breaking the Enemy's Formation). Feng Deyi said to Emperor Taizong, 'Your Majesty pacified the chaos with your sacred martial prowess, and the 'Xuanji' music symbolizes your virtue. Wen Rong believes that this can be compared.' Emperor Taizong said, 'Although I pacified the world with military achievements, I will ultimately use civil virtue to stabilize the four seas. The way of civil and military governance, the names should change with the times. Your statement that Wen Rong is not as good as Dao Li is excessive.') The Tujue (Turks) are in turmoil, and because they have not offended me, I will not take the opportunity to attack them. How does this reflect the proper etiquette of rewards and punishments? (In the early years of the Zhenguan era, various tribes of the Tujue rebelled, and some suggested attacking them. Emperor Taizong said, 'How can we make peace with them and then take advantage of their internal strife to destroy them?' Even if all the tribes of the Tujue rebelled and all the livestock died, I will never attack them, but wait until they are guilty before capturing them.) Discussing not to grant amnesties frequently, how does this reflect the fairness of rewards and punishments? (Emperor Taizong said to his ministers, 'Amnesties often pardon those guilty outlaws. An old saying says that if there are two amnesties a year, good people will be silenced. Therefore, I will not grant amnesties frequently, hoping to bring peace to the world.') Discussing music with Du Yan, what does this have to do with understanding how to govern the country?

太宗初奏新樂。謂侍臣曰。禮樂之作。聖人緣物設教。以為撙節。治之隆替皆由於此。史大夫杜淹曰。前代存亡實由於樂。故陳之亡為王樹後庭。齊之亡為伴侶行路。聞之莫不悲泣。上曰。不然夫音樂之感人心。歡者聞之則悅。憂者聽之則悲。將亡之國其民心苦。苦心所感聞樂則悲。何有樂聲使人悅者。悲乎。今玉樹伴侶其音具在。今公奏之公則不悲耳)與孔穎達論藉田。何知經也(正觀初。藉田方田給侍。中孔穎達曰。按禮。天子于南郊。諸侯于東郊。晉武于東南。今于城東不合古禮。上曰。禮緣人情。亦何有定。虞書云。平秩東作。朕今見少陽之地。田于東郊。蓋其儀也。亦何不合于古禮者哉)罷營閣之議。何惜民力也(群臣以宮中卑濕請營一閣以居。上曰朕德慚漢文。豈可過勞民力。竟不許)幾致刑厝。何天下之有教也。居不閉戶行不赍糧何天下之廉讓也(正觀四年冬。斷刑四十九人。幾致刑厝嶺外之戶不閉行旅不賚糧也)赴刑者應期而畢至。何天下之無欺負也(正觀七年冬。親錄囚死者三百九十人。令明年秋來就刑。至是畢集。而詔以原之)納魏徴之言。何與人為善也(太宗納魏徴諫爭。見於本傳甚眾)自古稱禹湯文武所以為禹湯文武者。正以其由仁義之道而王天下也。如後世以仁義而為王者。猶禹湯文武也

【現代漢語翻譯】現代漢語譯本太宗最初演奏新樂，對侍臣說：『禮樂的製作，聖人是根據事物來設定教化，用以節制。國家的治理興盛或衰敗，都由於此。』史大夫杜淹說：『前代國家的存亡，實際上是由於音樂。所以陳朝滅亡時有《玉樹後庭花》，齊朝滅亡時有《伴侶行路》。聽到這些音樂沒有不悲傷哭泣的。』太宗說：『不是這樣的。音樂的感染人心，快樂的人聽了就高興，憂愁的人聽了就悲傷。將要滅亡的國家，它的百姓內心痛苦，痛苦的心情所感應，聽到音樂就悲傷，哪裡有音樂的聲音能使人快樂反而悲傷的呢？現在《玉樹後庭花》、《伴侶行路》的音調都還在，現在你演奏它們，你難道會悲傷嗎？』（太宗）與孔穎達討論藉田（藉田：古代天子或諸侯親自耕田的禮儀）。為什麼說符合經典呢？（貞觀初年，藉田的田地供給等事宜準備妥當，中書侍郎孔穎達說：『按照禮制，天子應該在南郊，諸侯應該在東郊。晉武帝在東南郊，現在在城東，不符合古代的禮制。』太宗說：『禮是根據人情而制定的，哪裡有什麼固定的呢？《虞書》上說：『平定次序，在春天開始耕作。』我現在看到少陽的土地，在東郊耕田，大概就是這個儀式了。又有什麼不符合古代禮制的呢？』）停止修建樓閣的提議。為什麼愛惜民力呢？（群臣因為宮中低窪潮濕，請求修建一座樓閣居住。太宗說：『我的德行比不上漢文帝，怎麼可以過度勞煩百姓呢？』最終沒有允許。）幾乎達到刑罰閒置不用。為什麼天下有教化呢？居住不用關門，出行不用攜帶糧食。為什麼天下有廉潔禮讓的風尚呢？（貞觀四年冬天，判刑的罪犯四十九人，幾乎達到刑罰閒置不用，嶺南以外的百姓家門不關，出行的人不攜帶糧食。）被判刑的人按期全部來到。為什麼天下沒有欺騙背棄的事情呢？（貞觀七年冬天，太宗親自審錄死刑犯三百九十人，命令他們明年秋天來接受刑罰。到時全部來到，於是下詔赦免了他們。）採納魏徵的意見。為什麼說是與人為善呢？（太宗採納魏徵的勸諫和爭論，在《魏徵傳》中記載很多。）自古以來稱頌禹（Xia Yu，中國傳說時代與堯、舜並列的賢聖帝王）、湯（Tang，商朝的建立者）、文（King Wen of Zhou，周文王）、武（King Wu of Zhou，周武王），他們之所以能成為禹、湯、文、武，正是因為他們奉行仁義之道來統治天下。如果後世有以仁義之道來統治天下的君王，也就如同禹、湯、文、武一樣。

【English Translation】 English version Emperor Taizong initially played the new music and said to his attendants, 'The creation of rites and music is based on the sage's establishment of teachings according to things, using them for restraint. The rise and fall of governance all stem from this.' The historian-official Du Yan said, 'The survival and demise of previous dynasties were indeed due to music. Therefore, the Chen dynasty had 'Yu Shu Hou Ting Hua' (Jade Tree Flowers in the Courtyard), and the Qi dynasty had 'Companions on the Road'. No one who heard these melodies failed to grieve and weep.' Emperor Taizong said, 'That's not the case. Music's influence on people's hearts is such that those who are happy will rejoice upon hearing it, and those who are sorrowful will grieve upon hearing it. A country that is about to perish has people with suffering hearts. Affected by their suffering, they grieve upon hearing music. How could there be music that makes people happy instead of sad? Now, the tunes of 'Yu Shu Hou Ting Hua' and 'Companions on the Road' still exist. If you were to play them now, would you be sad?' (Emperor Taizong) discussed the Jitian (Jitian: an ancient ritual where the emperor or feudal lords personally plowed the fields) with Kong Yingda. Why is it said to conform to the classics? (In the early years of Zhenguan, the preparations for the Jitian fields were complete. The Vice Director of the Chancellery, Kong Yingda, said, 'According to the rites, the emperor should be in the southern suburbs, and the feudal lords should be in the eastern suburbs. Emperor Wu of Jin was in the southeastern suburbs. Now, it is in the east of the city, which does not conform to the ancient rites.' Emperor Taizong said, 'Rites are established according to human sentiments, so how can there be anything fixed? The Book of Yu says, 'Regulate the order and begin plowing in the spring.' I now see the land of Shaoyang and plow the fields in the eastern suburbs, which is probably this ritual. How can it not conform to the ancient rites?') The proposal to build a pavilion was stopped. Why cherish the people's strength? (The officials requested to build a pavilion to live in because the palace was low and damp. Emperor Taizong said, 'My virtue is not as good as Emperor Wen of Han, so how can I excessively burden the people?' In the end, he did not allow it.) It almost reached the point where punishments were left unused. Why is there education throughout the land? People did not close their doors when living, and travelers did not carry food when traveling. Why is there a custom of integrity and concession throughout the land? (In the winter of the fourth year of Zhenguan, forty-nine criminals were sentenced, almost reaching the point where punishments were left unused. The people outside Lingnan did not close their doors, and travelers did not carry food.) Those who were sentenced to punishment all arrived on time. Why is there no deception or betrayal throughout the land? (In the winter of the seventh year of Zhenguan, Emperor Taizong personally reviewed three hundred and ninety death row inmates and ordered them to come and receive their punishment next autumn. When the time came, they all arrived, so he issued an edict to pardon them.) Accepting Wei Zheng's advice. Why is it said to be doing good to others? (Emperor Taizong accepted Wei Zheng's advice and arguments, which are recorded extensively in the Biography of Wei Zheng.) Since ancient times, Yu (Xia Yu, a legendary sage emperor of China alongside Yao and Shun), Tang (Tang, the founder of the Shang dynasty), Wen (King Wen of Zhou), and Wu (King Wu of Zhou) have been praised. The reason they could become Yu, Tang, Wen, and Wu is precisely because they governed the world by following the path of benevolence and righteousness. If later generations have rulers who govern the world with benevolence and righteousness, they will be like Yu, Tang, Wen, and Wu.

。吾讀唐書。得太宗之事如所述者不可勝舉。原其所歸皆趨仁義。要其與禹湯異者亡也。當時論者謂太宗大度類漢高神武同魏武。夫漢高寡文德而魏武不及霸道。惡可與太宗擬論乎。惜哉欲用周禮治。而房魏輩不能贊成之。如使王通未喪唐得用之(太宗文中子曰。如有用我者。吾則抱周禮以從之)則卜年卜世。何翅乎三百一十六也。孟子曰。五百年必有王者興。其間必有名世者。太宗之作。真王者也。而不但文中子可嘆也哉。

易術解

子郝子治易。平生得聖人作易之大法。乃解易以自發其法。謂聖人所以作易在治道。治道在君臣。君臣法陰陽以成爻列爻以成卦。立卦以成易。是故求治道者必觀乎易。求易象者必觀乎卦。求卦體者必觀乎爻。求爻變者必原乎陰陽。陰陽也者作易之本也。治道之大范也。陰爻者(爻或作義)臣道也。陽爻者君道也。陰陽之爻升降得其所則卦吉。陰陽之爻失其所則其卦兇。是故君臣之道正則其政治也。君臣之道繆則政亂也。治則三綱五常修也。三才順也。萬物遂也。亂則彝倫萬事斁也。夫天下萬世治亂規誡之道。易其備矣。方絕筆乃出其書示於潛子。欲吾亂而明之。潛子稽其說條其緒。雖累百而無不與聖人之法合者。揭然而自立義。列精而且至大。略如乾坤小畜大畜卦之類。

【現代漢語翻譯】現代漢語譯本：我讀《唐書》，發現關於唐太宗的事蹟，像上面所說的，簡直舉不勝舉。追究其根本原因，都在於他追求仁義。要說他和夏禹、商湯有什麼不同，那幾乎沒有。當時評論的人說唐太宗的度量像漢高祖，神武像魏武帝。漢高祖缺乏文德，魏武帝又達不到王道，怎麼能和唐太宗相提並論呢？可惜啊，他想用周禮來治理天下，而房玄齡、魏徵這些人不能贊成他。如果王通沒有去世，唐朝能夠任用他（唐太宗時期的文中子王通說：『如果有人任用我，我就抱著周禮去追隨他』），那麼唐朝的國運，何止三百一十六年呢？孟子說：『五百年必定有王者興起，其間必定有聞名於世的人出現。』唐太宗的作為，真是王者啊！不僅僅是文中子值得嘆息啊！

《易術解》

郝子研究《易經》，一生領悟了聖人創作《易經》的大法。於是解讀《易經》來闡發他的方法，認為聖人創作《易經》是爲了治理國家。治國之道在於君臣關係。君臣傚法陰陽來構成爻，排列爻來構成卦，確立卦來構成《易經》。因此，尋求治國之道的人必須研究《易經》，尋求《易經》的象徵意義的人必須研究卦，尋求卦的結構的人必須研究爻，尋求爻的變化的人必須追溯到陰陽。陰陽是創作《易經》的根本，是治國的大原則。陰爻代表臣道，陽爻代表君道。陰陽之爻上升下降，各得其所，那麼卦就吉祥；陰陽之爻失去其位置，那麼卦就兇險。因此，君臣之道正，那麼政治就清明；君臣之道錯亂，那麼政治就混亂。政治清明，那麼三綱五常就得到維護，天、地、人三才就和諧，萬物就順暢生長；政治混亂，那麼倫理綱常和一切事物都會敗壞。天下的萬世治亂的規律和警戒，《易經》都具備了。郝子寫完書稿，就拿給潛子看，希望我能從混亂中理出頭緒。潛子考察他的學說，整理他的思路，即使積累上百條，也沒有不符合聖人的法則的。揭示出來就自成義理，陳列出來就精妙而且至大。大概就像乾卦（Qian Gua）、坤卦（Kun Gua）、小畜卦（Xiao Chu Gua）、大畜卦（Da Chu Gua）之類。

【English Translation】 English version: I read the 'Book of Tang' and found countless deeds of Emperor Taizong of Tang, as described above. Tracing their root, they all aimed at benevolence and righteousness. To say that he differed from Yu of Xia and Tang of Shang, there was almost no difference. Commentators at the time said that Emperor Taizong's magnanimity was like Emperor Gao of Han, and his divine martial prowess was like Emperor Wu of Wei. Emperor Gao of Han lacked literary virtue, and Emperor Wu of Wei did not reach the way of the king, how can they be compared with Emperor Taizong? It is a pity that he wanted to govern the world with the Rites of Zhou, but Fang Xuanling, Wei Zheng, and others could not agree with him. If Wang Tong had not died, and the Tang Dynasty could have employed him (Wang Tong, known as Wenzhongzi during the reign of Emperor Taizong, said: 'If someone employs me, I will embrace the Rites of Zhou and follow him'), then the fate of the Tang Dynasty would have been more than three hundred and sixteen years? Mencius said: 'Every five hundred years, a king will rise, and in between, there will be famous people.' The actions of Emperor Taizong are truly those of a king! It is not only Wenzhongzi who is worthy of sighing!

'Explanation of Yi Techniques'

Haozi studied the 'Book of Changes' (Yi Jing), and in his life, he understood the great method of the sages in creating the 'Book of Changes'. Therefore, he interpreted the 'Book of Changes' to elaborate on his method, believing that the sages created the 'Book of Changes' for the purpose of governing the country. The way of governing lies in the relationship between the ruler and the ministers. The ruler and ministers emulate yin and yang to form lines (爻, Yao), arrange the lines to form trigrams (卦, Gua), and establish trigrams to form the 'Book of Changes'. Therefore, those who seek the way of governing must study the 'Book of Changes', those who seek the symbolic meaning of the 'Book of Changes' must study the trigrams, those who seek the structure of the trigrams must study the lines, and those who seek the changes of the lines must trace back to yin and yang. Yin and yang are the foundation of creating the 'Book of Changes' and the great principle of governing the country. Yin lines represent the way of the ministers, and yang lines represent the way of the ruler. If the yin and yang lines rise and fall and each finds its place, then the trigram is auspicious; if the yin and yang lines lose their position, then the trigram is ominous. Therefore, if the way of the ruler and ministers is correct, then the politics will be clear; if the way of the ruler and ministers is chaotic, then the politics will be chaotic. If the politics are clear, then the three cardinal guides (三綱, San Gang) and the five constant virtues (五常, Wu Chang) will be maintained, the three powers of heaven, earth, and man (三才, San Cai) will be harmonious, and all things will grow smoothly; if the politics are chaotic, then the ethical principles and all things will be ruined. The laws and warnings of the world's governance and chaos are all contained in the 'Book of Changes'. After Haozi finished writing the manuscript, he showed it to Qianzi, hoping that I could sort out the clues from the chaos. Qianzi examined his theories and sorted out his ideas, and even if he accumulated hundreds of them, none of them did not conform to the laws of the sages. Revealing them establishes their own righteousness, and presenting them is exquisite and great. Roughly like the Qian Gua, Kun Gua, Xiao Chu Gua, Da Chu Gua, and the like.

雖古之善治易者。不過是也。潛子因語其人曰。子之書是也。然易之始。固出於河圖。河圖所見唯陰陽之數最為其本也。而君臣之法與其神物偕出矣。雖然而其吉兇治亂之效。未著乃資乎。聖人者君天下而發之。故包犧氏出焉。示與神道適會。遂卦之而又爻之(爻或作義)用其法以王天下。然其法非聖人作君不能張之。聖人非以是不能王之。故易與聖人而相須也。孔子聖人也。雖知其法而無位。嘆不得如虙犧行其道。于當世徒文而傳之耳。故曰鳳鳥不至河不出圖。吾已矣夫。然其傳自孔子之商瞿。更九世至漢人楊何。而所傳遂絕。其後諸儒用已見各為其家。紛然騁其異說。師弟子相承相勝。不復守聖人之道。真易之道遂微。而子當易道支離紛錯漫漶難審之時。乃毅然獨推聖人之軌法。解其書以遺學者。其于聖人之道。亦有力焉。子郝子益謂潛子曰。吾考雜卦。其說煩且重。殆非聖人之意。是蓋後世學者括眾卦而歌之之言也。預之十翼。不亦忝乎。吾嘗削之。乃離序卦為之上下篇。而以裨夫十翼可乎。潛子曰。楊子云謂。學者審其是而已矣。仰聖人而知眾說之小也。子非之果是而排其瀆聖人之言者宜之何必疑之。

鐔津文集卷第七大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第八

【現代漢語翻譯】現代漢語譯本：即使是古代那些擅長治理《易經》的人，也不過如此。《潛夫論》的作者因此對那個人說：『你的書是對的。然而，《易經》的起源，本來就出自《河圖》。《河圖》所展現的，唯有陰陽之數最為根本。而君臣的法則也與神物一同出現。雖然如此，但其吉兇治亂的效驗，尚未顯現，乃是憑藉聖人君臨天下而發揚光大。所以包犧氏（伏羲氏的別稱）出現了，他的作為與神道恰好相合，於是畫卦並又爻之（爻或作義），用他的法則來治理天下。然而，他的法則不是聖人做了君王就不能發揚它，聖人不是憑藉它就不能統治天下。所以《易經》與聖人是互相需要的。孔子是聖人，雖然知道《易經》的法則，但沒有君王的地位，嘆息不能像伏羲氏那樣施行他的道，在當時只是著書立說並傳授它罷了。所以說：『鳳鳥不來，河不出圖，我完了啊！』然而，《易經》的傳授，從孔子的弟子商瞿開始，經歷了九世傳到楊何，而所傳授的就斷絕了。其後的儒生用自己的見解，各自創立學派，紛紛揚揚地發表不同的說法，師徒之間互相繼承又互相駁倒，不再遵守聖人的道，真正的《易經》之道於是衰微。而您正當《易經》之道支離破碎、紛繁錯亂、模糊難辨的時候，卻毅然決然地推崇聖人的軌範法則，解讀您的書來留給學者，您對於聖人的道，也是很有貢獻的。』郝子益對潛夫論的作者說：『我考察《雜卦傳》，它的解說煩瑣而且重複，大概不是聖人的意思。這大概是後世學者概括眾卦而歌詠的言辭。把它列入十翼，不也太不相稱了嗎？我曾經想刪掉它，然後把《序卦傳》分為上下篇，而用其他的內容來補充十翼，可以嗎？』潛夫論的作者說：『楊子云（揚雄）說：『學者審察它是否正確就可以了。』仰慕聖人，就知道各種說法的渺小了。您否定它，如果確實是正確的，並且排斥那些褻瀆聖人的言論，那就應該這樣做，又何必懷疑呢？』鐔津文集卷第七大正藏第 52 冊 No. 2115 鐔津文集鐔津文集卷第八

【English Translation】 English version: Even the ancient masters of the I Ching (Book of Changes) were no more than this. The author of Qian Fu Lun (Essays of the Hidden Man) therefore said to that person: 'Your book is correct. However, the origin of the I Ching originally came from the He Tu (Yellow River Map). What the He Tu reveals is that the numbers of yin and yang are the most fundamental. And the laws of ruler and minister also emerged together with the divine objects. Although this is the case, the effects of good fortune, misfortune, order, and chaos have not yet manifested, but rely on the sage ruling the world to promote them. Therefore, Bao Xi Shi (another name for Fu Xi) appeared, and his actions coincided with the divine way, so he drew the trigrams and then the lines (爻 or 義), using his laws to govern the world. However, his laws cannot be promoted unless a sage becomes the ruler, and a sage cannot rule the world without relying on them. Therefore, the I Ching and the sage are mutually needed. Confucius was a sage, although he knew the laws of the I Ching, he did not have the position of a ruler, and sighed that he could not implement his way like Fu Xi, but only wrote books and taught them at that time. Therefore, it is said: 'The phoenix does not come, the He Tu does not appear, I am finished!' However, the transmission of the I Ching, starting from Confucius' disciple Shang Qu, went through nine generations to Yang He, and what was transmitted was cut off. The scholars after that used their own opinions to create their own schools, and published different opinions one after another. The teachers and disciples inherited and refuted each other, no longer adhering to the way of the sage, and the true way of the I Ching declined. And you, at a time when the way of the I Ching is fragmented, chaotic, and difficult to discern, resolutely promote the norms and laws of the sage, and interpret your book to leave to scholars. You have also made great contributions to the way of the sage.' Hao Ziyi said to the author of Qian Fu Lun: 'I have examined the Za Gua Zhuan (Commentary on the Hexagrams in Irregular Order), its explanations are tedious and repetitive, and probably not the meaning of the sage. This is probably the words of later scholars who summarized and chanted the hexagrams. Is it not too inappropriate to include it in the Ten Wings? I once wanted to delete it, and then divide the Xu Gua Zhuan (Commentary on the Sequence of Hexagrams) into upper and lower parts, and use other content to supplement the Ten Wings, is that okay?' The author of Qian Fu Lun said: 'Yang Ziyun (Yang Xiong) said: 'Scholars should examine whether it is correct.' Admiring the sage, you will know the smallness of various opinions. If you deny it, if it is indeed correct, and reject those blasphemous words of the sage, then you should do so, why doubt it?' Collected Works of Xianjin, Volume 7 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xianjin Collected Works of Xianjin, Volume 8

藤州鐔津東山沙門契嵩撰

雜著(六篇)逍遙篇

天地均乎功。萬物均乎生。日月均乎明。四時均乎行。生生之道同。然而所以為生奚一。謂功不殊。謂生不異。謂明不兩。謂行不各。使皆任其自然而然者。人其適於虎狼蛟龍也。虎狼蛟龍𢤱悷矯軋乎性。又奚全于天淳乎。故曰。道亦自然。非道亦自然。道亦自得。非道亦自得。昔夫黃帝也。高辛也。唐堯也。虞舜也。夏禹也。西伯也。后稷也。孔子也。曾參也。子路也。伯夷也。展禽也。桀紂也。幽厲也。惡來也。盜跖也。是此者不亦生乎。而所以為生曷嘗齊邪。食息與人同。而動靜與人別。若所謂者繄何以明之。黃帝之為生也。修德振兵。治五氣蓻五種。撫萬民而安乎天下。往而登乎雲天。高辛之為生也。順天之義。知民之急。仁而威惠而信。其色鬱鬱其德嶷嶷。其動也時其服也士。既執厥中而遍天下。帝堯之為生也。其仁如天其知如神。就之如日望之如雲。富而不驕貴而不舒。平章百姓協和萬國。帝舜之為生也。父頑母嚚順適而不失子道。二十而孝聞。終踐帝位而明德于天下。夏禹之為生也。其德不違其仁可親。亹亹穆穆為綱為紀。以治鴻水。故功至天下。西伯之為生也。篤仁敬老慈少禮下。革苛虐之政斷虞芮之訟。稟天明命乃君萬國。棄之

【現代漢語翻譯】現代漢語譯本藤州鐔津東山沙門契嵩撰雜著(六篇) 逍遙篇天地在功用上是相同的，萬物在生存上是相同的，日月在光明上是相同的，四季在執行上是相同的。生生不息的道理是一樣的，然而它們之所以成為生命，難道是一樣的嗎？說功用沒有差別，說生存沒有差異，說光明沒有兩個，說執行沒有各自不同，如果都任憑它們自然而然，那麼人就和虎狼蛟龍一樣了。虎狼蛟龍兇暴乖戾，違背本性，又怎麼能保全天然的淳樸呢？所以說，道也是自然，非道也是自然；道也是自得，非道也是自得。從前的黃帝（古代部落聯盟首領），高辛（即帝嚳，五帝之一），唐堯（即帝堯，五帝之一），虞舜（即帝舜，五帝之一），夏禹（夏朝的建立者），西伯（即周文王），后稷（周朝的始祖），孔子（儒家創始人），曾參（孔子的學生），子路（孔子的學生），伯夷（商末周初的賢人），展禽（即柳下惠，春秋時期魯國的大夫），桀（夏朝的亡國之君），紂（商朝的亡國之君），幽王（西周的亡國之君），厲王（西周的君主），惡來（商紂王的臣子，以力大著稱），盜跖（春秋末期的大盜），這些人不也是生命嗎？但他們之所以成為生命，怎麼能說是一樣的呢？飲食起居和人一樣，但行為舉止卻和人不同。那麼，這些人又用什麼來證明這一點呢？黃帝的生命，在於修養德行，整頓軍隊，治理五氣，種植五穀，安撫萬民，使天下太平，最終升入雲天。高辛的生命，在於順應天道，瞭解百姓的疾苦，仁慈而有威嚴，恩惠而講信用，他的容貌莊重，他的德行高尚，他的行動合乎時宜，他的服飾像個士人，既能堅守中道，又能遍及天下。帝堯的生命，在於他的仁愛像天一樣，他的智慧像神一樣，接近他像太陽一樣溫暖，仰望他像雲彩一樣高遠，富裕而不驕傲，尊貴而不懈怠，公正地治理百姓，協調萬國。帝舜的生命，在於父親頑固，母親蠻橫，但他仍然順從適應，不失去做兒子的本分，二十歲時就以孝順聞名，最終登上帝位，將美德昭明於天下。夏禹的生命，在於他的德行不違背正道，他的仁愛可以親近，勤勉而莊重，成為天下的綱紀，治理洪水，所以功勞遍及天下。西伯的生命，在於篤行仁義，尊敬老人，慈愛年少，禮賢下士，改革苛刻殘暴的政策，斷決虞國和芮國的爭訟，秉承上天的英明旨意，成為萬國的君主，拋棄了……

【English Translation】 English version Composed by Monk Qisong of Dongshan Temple, Tanzhou Xianjin Miscellaneous Writings (Six Chapters) -逍遙篇 (Xiaoyao Pian - Free and Easy Wandering) Heaven and Earth are equal in their function. All things are equal in their existence. The sun and moon are equal in their brightness. The four seasons are equal in their cycle. The way of continuous birth is the same. However, are the reasons for their existence the same? To say their functions are not different, their existences are not distinct, their brightness is not twofold, their cycles are not separate, and to let them all be as they are naturally, then humans would be the same as tigers, wolves, dragons, and water monsters. Tigers, wolves, dragons, and water monsters are fierce and unruly, deviating from their nature. How can they preserve their natural purity? Therefore, it is said: the Dao (the Way) is natural, and non-Dao is also natural; the Dao is self-attained, and non-Dao is also self-attained. In the past, there was Huangdi (the Yellow Emperor), Gaoxin (Emperor Ku), Tang Yao (Emperor Yao), Yu Shun (Emperor Shun), Xia Yu (the Great Yu), Xibo (the Earl of the West, King Wen of Zhou), Houji (Lord of Millet), Confucius, Zeng Shen (Zengzi), Zilu, Boyi, Zhan Qin (Liu Xiahui), Jie (the last ruler of the Xia dynasty), Zhou (the last ruler of the Shang dynasty), Youwang (King You of Zhou), Liwang (King Li of Zhou), Elai, and Dao Zhi (the Robber Zhi). Were these not also living beings? But how can their reasons for existence be considered the same? They eat and rest like humans, but their actions and stillness are different from humans. So, how can we clarify this? Huangdi's life was about cultivating virtue, mobilizing troops, governing the five elements, cultivating the five grains, pacifying the people, bringing peace to the world, and ascending to the clouds. Gaoxin's life was about following the righteousness of Heaven, understanding the people's needs, being benevolent and majestic, kind and trustworthy. His appearance was dignified, his virtue was outstanding, his actions were timely, and his attire was like a scholar. He held fast to the middle way and spread it throughout the world. Emperor Yao's life was about his benevolence being like Heaven, his wisdom being like a god. Approaching him was like the sun, looking up to him was like the clouds. He was rich but not arrogant, noble but not complacent, justly governing the people, and harmonizing all nations. Emperor Shun's life was about his father being stubborn and his mother being unreasonable, yet he was obedient and adaptable, never losing the way of a son. At the age of twenty, he was known for his filial piety, and eventually ascended the throne, illuminating the world with his virtue. Xia Yu's life was about his virtue not deviating from the right path, his benevolence being approachable, diligent and solemn, becoming the standard for the world, and controlling the great flood, so his merits reached the entire world. Xibo's life was about practicing benevolence, respecting the elderly, loving the young, being courteous to subordinates, reforming harsh and cruel policies, resolving the disputes between the states of Yu and Rui, receiving the clear mandate of Heaven, and becoming the ruler of all nations, abandoning...

為生也。相地之宜乃為農師。天下得其利焉。丘之為生也。祖述堯舜憲章文武。禮樂由之成仁義由之明。參之為生也。孝道昭。由之為生也。至義明。伯夷之為生也。激大廉。柳下惠之為生也。懷至和。桀之為生也。務之兇德殘傷百姓。特身不保遂放而死。紂之為生也。拒乎諫飾乎非。好酒淫樂。嬖于婦人而殫殘無辜。至於身厄火死。為極太醜。幽厲之為生也。接慝桀紂。惡來之為生也。間亂君臣。盜跖之為生也。眥睚肆賊。夫道亦自然者。黃帝堯舜之謂也。非道亦自然者。桀紂幽厲之謂也。道亦自得者。參由夷惠之謂也。非道亦自得者。惡來盜跖之謂也。刀與劍同鐵以謂自然乎劍自得乎利。水所以截蛟犀。陸所以斷虎兕。縱而試之恢恢乎。是安知金之性也耗於是哉。是故聖人任乎自然之道。不任乎自然之生。得乎自然之正。不得乎自然之邪。故靜與天地合。動與禽獸別。喜怒不得攻。貪殘不得容。離諸有而立於妙。故君子不可不知道。道也者大妙之謂也。至寂也。而通乎群動。至無也。而含乎萬有。舂容在聲。而聰者不可以盡其音。暐曄在色。而明者不可以究其景。謂之不可得。終天地而未喪。謂之可得。彌天地而未有。有有于無無無于有。有無偕遺而返乎不可狀。故曰非天下之至神孰能與於此乎。所以能挈天地運

乎日月。天地日月雖為巨焉。曷嘗不為道之用乎。無名天地之始。有名萬物之母。此之謂也。有人於此。弗原乎道被髮狂行。謂我自然天倪紛于內視聽馳于外物。將樊籠其性也。又奚得適乎生。夫人有二大。性大也情大也。性大故能神萬物之生。情大故能蔽聖人之心。金與木相摩則然。木不勝固焚矣。情與性相制則亂。性不勝固滅矣。孰知。夫性全也。輿人不為聖乎。情全也。聖不為輿人乎。或曰。明堂辟雍高門峻板長者之所慕趨。而鳥過之疾飛。獸過之急馳。小人過之追風而去。然則鳥獸生乎林薄小人成乎阘茸。其分定而其性不可移。此三者相與而去。不其然乎。於此乃曰。性全也輿人可為聖。情全也。聖可為輿人。是世所未有也。逍遙曰。不待黃帝而論大智者。大匠屈于彫蟲之子。不須彭祖而言大年者。大椿屈于舜英之草必矣。夫測孟津者安可以錐。視雲天者安可以管。觀大道者安可以形骸。故神照而心不滯者。可與言道也。夫于越夷溪之子。生而同聲。長而異俗。昔者太甲肆暴不道湯法。而伊尹教之三年。則遷善修德卒朝諸侯。周宣王厲王之子。而周公召公輔之修政。故能振成康之遺風。齊桓公之淫樂非禮。由管仲隰朋也。故能一正天下而作長五伯。由豎刀易牙也。故父子疑忌。其國大亂。子路彼之勇人也。化

【現代漢語翻譯】現代漢語譯本：

超越日月。天地日月雖然巨大，難道不也是為『道』所用的嗎？『無名』是天地的開始，『有名』是萬物的母親，說的就是這個道理。如果有人不遵循『道』，披散著頭髮，瘋狂地行走，說我順應自然，天生的界限在內心紛亂，視聽被外物所驅使，這將束縛他的本性，又怎麼能適應生存呢？人有兩大方面，一是本性，二是情感。本性強大，所以能夠洞察萬物的生機；情感強大，所以能夠矇蔽聖人的心智。金和木相互摩擦就會燃燒，木頭承受不住就會被燒燬。情感和本性相互制約就會混亂，本性承受不住就會泯滅。誰能明白這個道理呢？本性是完整的，普通人也可以成為聖人；情感是完整的，聖人也可以成為普通人。有人說，明堂辟雍高大的門樓，是長者所向往的地方，但鳥兒飛過時會快速飛離，野獸經過時會急速奔跑，小人經過時也會追逐風而去。那麼鳥獸生存在森林草叢中，小人成就於卑微的環境，他們的命運是註定的，他們的本性是不可改變的。這三者相伴而去，難道不是這樣嗎？對此我說，本性是完整的，普通人可以成為聖人；情感是完整的，聖人可以成為普通人。這是世間從未有過的說法。逍遙子說，不用等待黃帝才能評論大智慧，偉大的工匠也會被雕蟲小技的人所難倒；不用等待彭祖才能談論長壽，高大的椿樹也會被舜英草所比下去。用錐子怎麼能測量孟津的深度？用管子怎麼能觀察雲天的廣闊？用形骸怎麼能觀察大道？所以，能夠用心靈去照亮，而心不被事物所束縛的人，才可以和他談論『道』。于越、夷溪的孩子，出生時聲音相同，長大后風俗不同。從前，太甲（商朝君主）肆意暴虐，不遵循湯的法則，但伊尹（商朝大臣）教導了他三年，他就改過遷善，修養德行，最終朝見諸侯。周宣王是周厲王的兒子，周公、召公輔佐他修明政治，所以能夠振興成康時代的遺風。齊桓公的淫樂不合禮儀，由於管仲、隰朋的輔佐，所以能夠匡正天下，成為春秋五霸之首。由於豎刀、易牙的緣故，父子之間產生猜疑和忌恨，國家大亂。子路（孔子的學生）是勇敢的人，被感化 English version:

Transcending the sun and moon. Although the heavens, earth, sun, and moon are vast, are they not also used by the 『Dao』 (the Way, the fundamental principle of the universe)? 『Nameless』 is the beginning of heaven and earth, 『named』 is the mother of all things; this is what it means. If someone does not follow the 『Dao』, lets their hair down, and walks madly, saying that they are following nature, with innate boundaries causing inner turmoil, and their sight and hearing driven by external things, this will confine their nature, and how can they adapt to life? People have two major aspects: nature and emotion. A strong nature allows one to perceive the vitality of all things; strong emotions can obscure the minds of sages. When metal and wood rub against each other, they will ignite; if the wood cannot withstand it, it will be burned. When emotions and nature restrain each other, there will be chaos; if nature cannot withstand it, it will perish. Who understands this principle? Nature is complete, so ordinary people can become sages; emotions are complete, so sages can become ordinary people. Some say that the Mingtang (ceremonial hall) and Biyong (imperial academy), with their tall gates and high walls, are what elders aspire to, but birds fly away quickly when passing by, beasts run away rapidly, and common people chase after the wind and leave. Then, birds and beasts live in forests and thickets, and common people achieve success in humble environments; their fates are predetermined, and their natures cannot be changed. These three go together, is it not so? To this I say, nature is complete, so ordinary people can become sages; emotions are complete, so sages can become ordinary people. This is something that has never been said in the world. Xiaoyaozi (a Daoist philosopher) said, one does not need to wait for the Yellow Emperor to comment on great wisdom; great craftsmen are sometimes stumped by those skilled in carving insects. One does not need to wait for Peng Zu (a legendary long-lived person) to talk about longevity; the tall Chun tree is sometimes surpassed by the Shunying grass. How can one measure the depth of Mengjin (a river crossing) with an awl? How can one observe the vastness of the clouds and sky with a tube? How can one observe the Great Dao with physical form? Therefore, those who can illuminate with their minds, and whose minds are not bound by things, can be talked to about the 『Dao』. The children of Yuè (ancient state) and Yíxī (a place), have the same voices at birth, but different customs when they grow up. In the past, Tai Jia (a Shang dynasty ruler) was tyrannical and did not follow the laws of Tang (the founder of the Shang dynasty), but Yi Yin (a Shang dynasty minister) taught him for three years, and he reformed, cultivated virtue, and eventually paid homage to the feudal lords. King Xuan of Zhou was the son of King Li of Zhou, and the Duke of Zhou and the Duke of Shao assisted him in governing, so they were able to revive the legacy of the Cheng and Kang eras. Duke Huan of Qi's licentious pleasures were not in accordance with propriety, but due to the assistance of Guan Zhong and Xi Peng, he was able to rectify the world and become the leader of the Five Hegemons of the Spring and Autumn period. Due to the actions of Shu Dao and Yi Ya, suspicion and resentment arose between father and son, and the country was thrown into great chaos. Zilu (a disciple of Confucius) was a brave man, and was transformed

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

于仲尼。故能以義揚。名夔之典樂也。擊石拊石而百獸率舞。徂公之賦茅也。朝三暮四而眾徂怒。瓠巴鼓瑟而游魚出聽。伯牙絃琴而六馬仰秣。太甲齊桓遊方之內者也。目視耳聆未必出乎事物之表。心情相戰營營不間。一旦為人所化禮義勝之。猶能捨不肖而庶幾乎賢者。其若是焉彼禽獸也。由人情動以欲逐物。猶能感樂而順養。此九者豈異生而別造化乎。何則始此而終彼。獸居而人隨。況大通乎。況大全乎。漠然唯神死生不化者也。又奚人而不為聖乎。故荀卿曰。神莫大乎化道。福莫大乎無禍。但適異國者必知途。適萬里者必積行。往而不知胡越之路。則沒身不覿異國。去而不動跬步之舉。則終生不離國門。故君子患不知理。不患其名之不美。患不行道。不患其心之不神。嘗試論曰。聖愚者堯桀者。其氣有殊而其性常一。性非氣而不有。氣非性而不生。故氣也者待乎性。性也者假乎氣。氣與性未嘗相違。古者既得其母已知其子。既知其子復守其母。沒身不殆。故夫陰陽之交。是生五行。性乘乎陰陽而遇其交也。故為聖人。為賢人。為仁人。為義人。為小人。為愚人。猶禮運曰。人者其天地之德。陰陽之交。鬼神之會。五行之秀氣也。夫聖人者得全乎陰陽也。賢人者得乎陰陽之微五行之先也。仁人義人者得乎五行之一也

。小人愚人者得乎五行之微也。禽獸又得乎微乎微者也。夫性之與氣猶火之於薪焉。火之性其輝一也洎焚于草木。則其明未嘗同矣。是故古之得道者。不以心役氣。不以氣擾心。心之不動也。則人正性命。故老聃曰。歸根曰靜。靜曰覆命。覆命則妙觀乎色而循至乎。非空非空也者常無有也。唯色也者有非常也。知色雖妄而空。未始為空。惑者皆為色而格於空也。而色也者不亦為可資乎萬物紛異而此何不同。然雖知未及聖而所以為聖。又奚缺如。謂之非色。萬物大域謂之非空。萬物太宗。所以三乘等觀心空而入道。若然者歷大亂而不瀆。履至危而不岌。不為而自化。不操而自正。天地有殞而此未始患其有終。日月有息而此未始患其有窮。此或真道逍遙遊者之所趣乎。

西山移文

自然子。西山之有道者也。處仄陋間三十年。雜老農老圃以游。未嘗一日以語𨕣物。康定初。朝廷求儒于草澤。知己者將以道進于天子。自然子引去不顧。余于自然子有故也。聞且惑之。謂自然子賢者。不宜不見。幾念方當遠別不得與語。故文以諭之曰。子自然子。讀書探堯舜之道。豈宜自私得志。推諸天下與人共之。不得已山林而已。昔曾點顏淵樂道。終於隱約而不改。彼以時命大繆而然也。今天下一國君人者有道。自然子之時固

【現代漢語翻譯】現代漢語譯本：小人和愚笨的人能夠獲得五行之精微之理。禽獸又能獲得比精微更精微的道理。人的本性與氣息，就像火與柴薪的關係一樣。火的本性，其光輝原本是一樣的，等到燃燒在草木上，它的明亮程度就各不相同了。因此，古代得道的人，不讓心神被氣息役使，也不讓氣息擾亂心神。心神不動，人就能端正本性，保全性命。所以老聃（Lao Dan，老子）說：『歸根叫做靜，靜叫做復歸于命。』復歸于命就能精妙地觀察到色相，進而遵循達到非空非非空的狀態。『非空非非空』是指常無常有的狀態。只有色相是變化無常的。知道色相雖然虛妄但並非一開始就是空，迷惑的人都執著於色相而被阻礙於空。然而色相難道不可以用來資助萬物嗎？萬物紛繁各異，而本性又有什麼不同呢？即使知道這些還未達到聖人的境界，但成就聖人的條件又缺少什麼呢？稱之為『非色』，萬物廣大的領域稱之為『非空』，萬物的根本。所以聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）三乘修行者都同樣地觀心悟空而入道。如果這樣，經歷大亂世也不會被玷污，身處極度危險也不會恐懼，不刻意作為而自然化育，不強行操縱而自然端正。天地有終結的時候，而這種境界卻不必擔心會有終了；日月有休息的時候，而這種境界卻不必擔心會有窮盡。這或許才是真正得道之人逍遙自在的歸宿吧。

西山移文

自然子（Ziranzi，人名）是西山有道之人。身處偏僻簡陋的地方三十年，與老農老圃為伍。從未有一天用言語炫耀自己。康定年間（Kangding，年號）初期，朝廷在民間選拔儒士，瞭解他的人想把他的道推薦給天子。自然子卻引身退避，毫不顧惜。我與自然子有舊交，聽到這件事感到疑惑。認為自然子是賢人，不應該不被朝廷所用。幾次想念他，但正當要遠別的時候，無法與他交談，所以寫文章來告訴他說：『你，自然子，讀書探求堯舜之道，難道只應該自私地獲得志向，而應該把這些道理推及天下，與人共同擁有。不得已才隱居山林罷了。過去曾點（Zeng Dian，人名）、顏淵（Yan Yuan，人名）以樂道為樂，最終隱約不仕而不改變，那是因為他們認為時運與命運大錯特錯才這樣做的。現在天下統一，君王有道，自然子你的時機確實到了。』

【English Translation】 English version: Petty and foolish people can grasp the subtle principles of the Five Elements. Even birds and beasts can grasp principles that are more subtle than subtle. The nature and qi (vital energy) of a person are like the relationship between fire and firewood. The nature of fire, its brilliance, is originally the same, but when it burns on grass and trees, its brightness varies. Therefore, those who attained the Dao in ancient times did not allow their minds to be enslaved by qi, nor did they allow qi to disturb their minds. When the mind is still, a person can correct their nature and preserve their life. Therefore, Lao Dan (Lao Tzu) said: 'Returning to the root is called stillness, stillness is called returning to life.' Returning to life allows one to subtly observe form (rupa), and then follow it to reach the state of neither emptiness nor non-emptiness. 'Neither emptiness nor non-emptiness' refers to the state of constant non-being and being. Only form is impermanent. Knowing that form is illusory but not initially empty, those who are deluded cling to form and are hindered by emptiness. But can't form be used to assist all things? All things are diverse, but what is the difference in nature? Even if one knows these things, one has not yet reached the state of a sage, but what is lacking to achieve the condition of a sage? It is called 'non-form,' and the vast realm of all things is called 'non-emptiness,' the root of all things. Therefore, the Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle) practitioners all equally contemplate the emptiness of the mind and enter the Dao. If so, one will not be defiled even in great chaos, and will not be afraid even in extreme danger, transforming naturally without deliberate action, and becoming upright naturally without forced manipulation. Heaven and earth have an end, but this state need not worry about having an end; the sun and moon have rest, but this state need not worry about having an end. This may be the destination of those who have truly attained the Dao and wander freely.

A Letter Moving West Mountain

Ziranzi (personal name) is a person of the Dao in West Mountain. He has lived in a remote and humble place for thirty years, associating with old farmers and gardeners. He has never boasted of himself in words. In the early years of Kangding (era name), the court selected scholars from the common people, and those who knew him wanted to recommend his Dao to the emperor. However, Ziranzi withdrew and did not care. I have an old friendship with Ziranzi, and I was puzzled when I heard about this. I thought that Ziranzi was a virtuous person and should not be unused by the court. I thought of him several times, but just as I was about to leave, I could not talk to him, so I wrote an article to tell him: 'You, Ziranzi, read books and explore the Dao of Yao and Shun, shouldn't you selfishly obtain your ambition, but should promote these principles to the world and share them with others. It is only as a last resort that you live in seclusion in the mountains and forests. In the past, Zeng Dian (personal name) and Yan Yuan (personal name) enjoyed the Dao, and eventually remained hidden and unchanged, because they thought that the times and fate were greatly mistaken. Now that the world is unified and the ruler has the Dao, your time, Ziranzi, has indeed come.'

異矣。安得與彼二子同年而語哉。吾嘗謂隱者之道有三焉。有天隱。有名隱。有形隱。形隱也者密藏深伏往而不返。非世傲人者之所好也。長沮桀溺者其人也。名隱也者不觀治亂與時浮沉。循祿全生者之所好也。東方曼倩楊子云者其人也。天隱也者心不凝滯拘絕於事無固無必。可行即行可止即止。通其變者之所好也。太公望孔子顏淵者其人也。子自然子志在孔子。而所守與長沮桀溺輩類。彼長沮桀溺者規規剪剪獨善自養。非有憂天下之心。未足與也。自然子固宜思之。與其道在於山林曷若道在於天下。與其樂與猿猱麋鹿曷若樂與君臣父子。其志遠而其節且大。為之名也赫赫。掀天地照萬世。不亦盛矣哉。自然子思之。行矣無且容與知言者。豈以我為狂言乎。

哀屠龍文

屠龍古有朱評漫者。以學所誤而窮於當時。評漫不知何許人也。其性剛健。以割雞解牛不足以盡其勇。思托非常之屠以適乎智。故殫千金資學于師。三年學成(或作技成)而無所用其巧骯髒於世無所信。適刲羊屠狗者陽陽其前。市井之人見則指笑。嗚呼評漫往矣。曠千萬年有聞其風而自感。且為文以發其事。龍也者純陽之精靈于鱗蟲。非有定形馮神雲氣而變化不測。故於人世罕得而窺焉。彼欲絕其精怪祛人江海之暴。泯其形生夷其族類。非

【現代漢語翻譯】現代漢語譯本：這太奇怪了。怎麼能把您和那兩位先生相提並論呢？我曾經說過隱士之道有三種：天隱、名隱、形隱。所謂形隱，就是深藏不露，一去不回，這不是那些自命清高、傲視世俗的人所喜歡的。長沮、桀溺就是這樣的人。所謂名隱，就是不關心國家是太平還是混亂，隨著時勢而浮沉，這是那些只求保全祿位、安身立命的人所喜歡的。東方朔、揚雄就是這樣的人。所謂天隱，就是心無掛礙，不被事物所束縛，沒有固定的想法，也沒有必須要做的事情。可以做就做，可以停止就停止，這是那些通曉變化的人所喜歡的。太公望、孔子、顏淵就是這樣的人。您，自然先生，您的志向在於孔子，但您的行為卻和長沮、桀溺之流相似。長沮、桀溺這些人只顧著小心謹慎地修身養性，沒有憂國憂民之心，不值得與之為伍。自然先生您應該好好想想。與其隱居山林，為什麼不把您的才能用於治理天下呢？與其和猿猴麋鹿為樂，為什麼不和君臣父子一起享受天倫之樂呢？如果您的志向遠大，您的節操高尚，那麼您的名聲就會顯赫，您的功績就會震動天地，照耀萬世，這難道不是一件非常盛大的事情嗎？自然先生，您好好想想吧。走吧，不要再猶豫了，能理解我的人，難道會認為我說的是狂妄之言嗎？

哀屠龍文

古代有個叫朱評漫的人，因為所學的東西不切實際，所以在當時很窮困。評漫不知道是哪裡人。他性格剛強勇健，認為宰雞殺牛不足以發揮他的才能，所以想憑藉屠龍這種非常的事情來施展他的智慧。因此，他花費千金拜師學習屠龍之術。三年學成（或說是技藝練成）卻無處施展他的本領，在世上默默無聞，沒有人相信他。那些宰羊殺狗的人卻在他面前得意洋洋，市井之人看見他就指指點點，嘲笑他。唉，朱評漫已經過去了。過了千萬年，有人聽到他的事蹟而有所感觸，於是寫了這篇文章來敘述他的遭遇。龍這種生物，是純陽的精靈，是鱗蟲之長，沒有固定的形態，憑藉著神力、雲氣而變化莫測，所以在人世間很少有人能夠見到它。他想要消滅龍的精怪，消除龍給江海帶來的災害，泯滅龍的形體，滅絕龍的族類，除非

【English Translation】 English version: That's strange. How can you be compared to those two gentlemen? I once said that there are three ways of being a recluse: the heavenly recluse, the famous recluse, and the physical recluse. The physical recluse is one who hides deeply and never returns, which is not what those who are arrogant and disdainful of the world like. Chang Ju (Chang Ju, a recluse) and Jie Ni (Jie Ni, a recluse) are such people. The famous recluse is one who does not care about whether the country is peaceful or chaotic, and floats with the times, which is what those who only seek to preserve their position and live in peace like. Dongfang Manqian (Dongfang Shuo's alias) and Yang Ziyun (Yang Xiong's alias) are such people. The heavenly recluse is one whose mind is not bound and constrained by things, who has no fixed ideas and no must-do things. If it can be done, do it; if it can be stopped, stop it, which is what those who understand change like. Taigong Wang (Jiang Ziya), Confucius, and Yan Yuan are such people. You, Master Ziran (Master Ziran, a person's name), your ambition lies in Confucius, but your behavior is similar to that of Chang Ju and Jie Ni. Chang Ju and Jie Ni only care about cultivating themselves cautiously and carefully, and have no heart to worry about the country and the people, so they are not worth associating with. Master Ziran, you should think about it carefully. Instead of living in seclusion in the mountains and forests, why not use your talents to govern the world? Instead of enjoying yourself with monkeys and deer, why not enjoy family happiness with rulers, ministers, fathers, and sons? If your ambition is lofty and your integrity is noble, then your reputation will be prominent, and your achievements will shake the heavens and the earth and illuminate all ages. Isn't this a very grand thing? Master Ziran, think about it carefully. Go, don't hesitate any longer. Those who understand me, would they think that I am speaking wildly?

Lament for the Dragon Slayer

In ancient times, there was a man named Zhu Pingman (Zhu Pingman, a person's name), who was impoverished in his time because of what he had learned was impractical. Pingman didn't know where he was from. He was strong and brave, and he thought that slaughtering chickens and butchering cattle was not enough to display his talents, so he wanted to use the extraordinary thing of slaying dragons to display his wisdom. Therefore, he spent a thousand gold to learn the art of dragon slaying from a teacher. After three years of study (or skill training), he had nowhere to display his skills, and he was unknown in the world, and no one believed him. Those who slaughtered sheep and butchered dogs were complacent in front of him, and the people in the market pointed and laughed at him. Alas, Zhu Pingman has passed away. After millions of years, someone heard of his deeds and was touched, so he wrote this article to narrate his experience. The dragon, a creature, is the pure yang spirit, the chief of scaled insects, without a fixed form, relying on divine power and clouds to change unpredictably, so it is rare for people to see it in the world. He wants to eliminate the dragon's essence, eliminate the disasters that the dragon brings to the rivers and seas, eliminate the dragon's form, and exterminate the dragon's race, unless

能遊刃于無間。智與神遇而龍可屠乎。嘗聞海中之國。其人如雲。乘風騎日出入于天地之外而往來無跡。彼則䏑龍肉而資所贍。是屠龍者彼人之事也。然屠龍之事在古則用於其國。今也(評漫之時)或亡。幾乎息矣。評漫身世則與彼人異。而為屠龍豈其宜乎。然評漫者非不知其非己任邪。蓋性與其道合而形跡外忘。又何暇計乎世俗之用不用哉。夫龍之為物也其亦神矣。為屠之術人之難能。評漫於此則毅然作之。窮且不止(止或作沮)是評漫之性也。神武妙得於聖人之勇者也。嗚呼屠龍聞之於古。今幾世而不有一見於評漫之性。所謂聖賢人者。故能盡人之性。盡萬物之性。聖賢也尚未聞異評漫之心而正其所託。況區區之俗。其能識評漫乎。屠龍之道不為窮乎。悠悠六合之間古兮復今。往者其可哀。來者其可憫。

記龍鳴

吾年十九時。往吾邑之寧風鄉。至於姚道姑之舍。道姑異婦人也。其舍在山巾。留且數日。遂聞其舍之山脅有聲發於陂池之間。舂然若振大鐘。如此數聲吾初怪之。顧此非有鐘可聲。頃之遂以問道姑。道姑肅然作而曰。異乎此龍吟也。聞此者大瑞。子后必好。道姑處子時。嘗取水溪中。身感龍漦。及人禮之夕龍光發於房。女子即亡。亡而還。不復樂其家居。鄉人神之。遂為結精廬處之山中。

【現代漢語翻譯】現代漢語譯本：能夠遊刃有餘地應對各種困境。智慧與神性相遇，難道就能夠屠龍了嗎？我曾聽說海外有一個國家，那裡的人民多如雲，他們乘風駕日，出入于天地之外，來去無蹤。他們以食用龍肉為生，以此來滿足生活所需。那麼，屠龍這件事就是他們的事情了。然而，屠龍這件事在古代或許在那個國家適用，現在（評論文章的時代）或許已經消失，幾乎停止了。評論文章的人的身世與那些人不同，而去做屠龍這件事，難道適合嗎？然而，評論文章的人並非不知道這件事不屬於自己的職責。大概是因為他的本性與天道相合，而將外在的形跡忘卻，又哪裡有空去考慮世俗的有用無用呢？龍這種生物，它也是很神奇的。屠龍的技藝，是人難以掌握的。評論文章的人對此卻毅然決然地去做，即使困窘也不停止（「止」或作「沮」），這就是評論文章的人的本性啊。這種神奇的力量，是巧妙地領悟了聖人的勇敢啊。唉，屠龍之事，古時曾聽說過，如今過了多少世代，也不曾在評論文章的人的本性中見到。那些所謂的聖賢之人，能夠充分發揮人的本性，充分發揮萬物的本性，他們是聖賢，但尚未聽說他們與評論文章的人的心意不同，並端正他所寄託的事物。更何況區區的世俗之人，他們能夠認識評論文章的人嗎？屠龍的道義難道不會因此而窮困嗎？悠悠天地之間，古往今來，過去的事情令人悲哀，未來的事情令人憐憫。記龍鳴我十九歲的時候，前往我縣的寧風鄉，到了姚道姑的住所。道姑是一位奇異的婦人。她的住所位於山邊。我住了幾天，於是聽到她的住所的山腰處有聲音從水池之間發出，聲音洪亮如同敲響大鐘。這樣響了幾聲，我起初感到奇怪，心想這裡並沒有鐘可以發出聲音。過了一會兒，我就向道姑詢問。道姑神色莊重地站起來說：『奇怪啊，這是龍吟啊。聽到這種聲音的人會有大吉大利的徵兆，你以後一定會很好。』道姑還是處女的時候，曾經在溪水中取水，身體感受到龍的精液。等到出嫁的晚上，龍的光芒在房間里閃耀，女子就死了。死了又活過來，不再喜歡她的家。鄉里人把她當作神，於是為她建造精舍，讓她住在山中。

【English Translation】 English version: To be able to navigate through any difficulty with ease. When wisdom meets divinity, can dragons be slain? I have heard of a country across the sea where the people are as numerous as clouds. They ride the wind and harness the sun, venturing beyond the realms of heaven and earth, leaving no trace of their passage. They sustain themselves by consuming dragon meat. Therefore, the task of slaying dragons is their affair. However, the act of dragon slaying, once relevant in that ancient kingdom, may now be lost or nearly extinct (at the time of this commentary). The commentator's background differs from those people, so is it appropriate for him to engage in dragon slaying? Yet, the commentator is not unaware that this is not his responsibility. It is because his nature aligns with the Dao, and he forgets external appearances, so how can he spare time to consider the usefulness or uselessness in the eyes of the world? The dragon, as a creature, is indeed divine. The art of slaying it is difficult for humans to master. The commentator, however, resolutely undertakes it, persevering even in hardship (止 can also mean 沮, to obstruct). This is the commentator's nature. This divine power is subtly derived from the courage of the sages. Alas, dragon slaying was heard of in ancient times, but how many generations have passed without seeing it reflected in the commentator's nature? Those so-called sages and virtuous men, who can fully realize human nature and the nature of all things, are sages, but it has not been heard that they differ in heart from the commentator and rectify what he entrusts himself to. How much more so can ordinary people recognize the commentator? Will the Dao of dragon slaying not be impoverished because of this? In the vastness of the universe, from ancient times to the present, the past is lamentable, and the future is pitiable. A Record of Dragon's Roar When I was nineteen years old, I went to Ningfeng Township in my county and arrived at the residence of Taoist Nun Yao. The Taoist nun was an extraordinary woman. Her residence was located by the mountainside. I stayed for several days and then heard a sound emanating from the hillside near her residence, between the ponds, resounding like the striking of a large bell. After several such sounds, I initially found it strange, thinking that there was no bell here that could make such a sound. After a while, I asked the Taoist nun about it. The Taoist nun stood up solemnly and said, 'How strange, this is the roar of a dragon. Those who hear this sound will have great auspicious omens, and you will surely be well in the future.' When the Taoist nun was a virgin, she once drew water from a stream and felt the dragon's essence on her body. On the night of her wedding, the light of the dragon shone in the room, and the woman died. She died and then came back to life, no longer enjoying her home. The villagers regarded her as a deity, so they built a hermitage for her and let her live in the mountains.

然姚女自少獨守精潔齋戒。初頗逆道人間吉兇。其事輒驗。及吾見時已老。年六十餘。氣貌泠然不復道人吉兇。楮冠布服棲高樓專誦佛經。雖數萬言日夜必數帙(妙法華經)遇物慈善。故其鄉人靡然相化。吾嘗問其何所以授經。曰嫗少時每有神僧。乘虛而來教嫗耳。吾故以其所謂龍吟者不妄也。吾讀書視古人如是者多矣。有若房管薛令之賤時棲山。皆謂曾聞龍吟。其後房果為宰相。薛至太子侍讀。此其所聞之驗也。嗟乎余雖不埒於二公。然而遵道行已。豈負于聖賢而卒以弘法為庸人誣陷遂示醜於天下。何其所聞未異而所驗不同邪。姚氏之謂可疑也。吾意夫龍者君之象也。豈今天下治平盛乎聲名文物。以遭其時得以而歌之。此其驗也。不然神龍亦有妄以聞乎(有本雲龍亦有妄鳴乎)。

寂子解(蓋師少時所稱而後更號寂子)

寂子者學佛者也。以其所得之道寂靜奧妙。故命曰寂子。寂子既治其學。又喜習儒。習儒之書甚而樂為文詞。故為學者所辯。學佛者謂寂子固多心耶。不能專純其道。何為之駁也。學儒者謂寂子非實為佛者也。彼寄跡于釋氏法中耳。寂子竊謂此二者不知言者也。不可不告之也。因謂二客曰。吾之喜儒也。蓋取其于吾道有所合而為之耳。儒所謂仁義禮智信者與吾佛曰慈悲。曰佈施。曰恭敬

【現代漢語翻譯】現代漢語譯本：然而姚女自小就獨自遵守精潔的齋戒。起初，她頗能預知人間的吉兇，而且事情往往應驗。等到我見到她時，她已經老了，年過六十。她的氣度神貌清冷淡然，不再談論人間的吉兇。她戴著粗布帽子，穿著粗布衣服，住在高樓上，專心誦讀佛經，即使是數萬字的《妙法蓮華經》，她日夜也必定誦讀數卷。她待人處事慈善，所以她家鄉的人都紛紛效仿她。我曾經問她是從哪裡得到佛經的傳授，她說：『我小時候常常有神僧，從空中而來，教我佛經。』所以我認為她所說的『龍吟』不是虛妄的。我讀書時看到古代像她這樣的人很多。例如房管、薛令之在貧賤的時候隱居山林，都說曾經聽到過龍吟。後來房管果然做了宰相，薛令之做到了太子侍讀。這就是他們所聽到的龍吟的應驗。唉！我雖然比不上房管、薛令之二位，然而我遵守道義，端正自己的行為，難道辜負了聖賢的教誨嗎？最終卻因為弘揚佛法而被庸人誣陷，以至於在天下人面前出醜。為什麼我所聽到的龍吟沒有不同，而應驗的結果卻不一樣呢？姚女所說的話真是令人懷疑啊！我認為龍是君王的象徵。難道是現在天下太平，聲名文物昌盛，正趕上這樣的時代，所以龍才得以歌唱？這就是龍吟應驗的原因。不然的話，難道神龍也會胡亂鳴叫嗎？（有的版本說龍也會胡亂鳴叫嗎？）

寂子解（大概是師父年少時所用的稱呼，後來改號為寂子）

寂子是學佛的人。因為他所領悟的道寂靜而奧妙，所以命名為寂子。寂子既精通佛學，又喜歡學習儒學。他學習儒家的書籍，甚至喜歡寫作文章，所以被學者所辯駁。學佛的人說寂子確實是多心啊，不能專心純粹地修習佛道，為什麼要駁雜儒學呢？學習儒學的人說寂子不是真正學佛的人，他只是寄身在佛教之中罷了。寂子私下認為這兩種說法都是不瞭解言語的人。不能不告訴他們。於是對兩位客人說：『我喜歡儒學，是因為我取其與我的佛道有所契合的地方。儒家所說的仁義禮智信，與我們佛教所說的慈悲、佈施、恭敬』

【English Translation】 English version: However, Yao Nu (Yao woman) had been observing pure and clean precepts alone since she was young. Initially, she was quite adept at predicting good and bad omens in the human world, and her predictions often came true. By the time I met her, she was old, over sixty years of age. Her demeanor was serene and detached, and she no longer spoke of human fortunes. Wearing a coarse cloth cap and simple clothing, she resided in a high tower, dedicated to reciting Buddhist scriptures. Even the 'Miaofa Lianhua Jing' (妙法蓮華經, Lotus Sutra) with its tens of thousands of words, she would recite several chapters day and night. She was charitable in her dealings with others, so the people of her village followed her example. I once asked her how she received the scriptures, and she said, 'When I was young, a divine monk would often come from the sky to teach me the scriptures.' Therefore, I believe that what she called 'Long Yin' (龍吟, Dragon's Roar) was not false. When I read books, I see many people like her in ancient times. For example, Fang Guan (房管) and Xue Lingzhi (薛令之) lived in the mountains when they were poor, and both said they had heard the Dragon's Roar. Later, Fang Guan indeed became a prime minister, and Xue Lingzhi became a tutor to the crown prince. This is the verification of what they heard. Alas! Although I am not comparable to Fang Guan and Xue Lingzhi, yet I follow the Dao (道, the Way) and conduct myself properly. Have I failed the teachings of the sages? In the end, I was slandered by ordinary people for promoting Buddhism, so that I was disgraced before the world. Why is it that what I heard was no different, but the verification is different? What Yao Nu said is truly doubtful! I think the dragon is a symbol of the ruler. Could it be that the world is now peaceful, and fame and culture are flourishing, so it is the right time for the dragon to sing? This is the reason for the verification of the Dragon's Roar. Otherwise, would the divine dragon also roar randomly? (Some versions say, 'Would the dragon also roar falsely?')

Jizi Jie (寂子解, Explanation by Jizi) (Probably the name the master used when he was young, later changing his name to Jizi)

Jizi is a student of Buddhism. Because the Dao he has realized is serene and profound, he is named Jizi. Jizi is proficient in Buddhism and also likes to study Confucianism. He studies Confucian books and even likes to write essays, so he is debated by scholars. Those who study Buddhism say that Jizi is indeed of two minds, unable to concentrate purely on cultivating the Buddhist path. Why mix it with Confucianism? Those who study Confucianism say that Jizi is not truly a Buddhist; he is merely lodging in the Buddhist community. Jizi privately believes that both of these views are from people who do not understand language. I must tell them. So he said to the two guests, 'I like Confucianism because I take from it what is in harmony with my Buddhist path. What Confucianism calls Ren (仁, benevolence), Yi (義, righteousness), Li (禮, propriety), Zhi (智, wisdom), and Xin (信, trustworthiness) is similar to what Buddhism calls Ci Bei (慈悲, loving-kindness), Bu Shi (佈施, giving), and Gong Jing (恭敬, respect).'

。曰無我慢。曰智慧。曰不妄言綺語。其為目雖不同。而其所以立誠修行善世教人豈異乎哉。聖人之為心者。欲人皆善。使其必去罪惡也。茍同有以其道致人為善。豈曰彼雖善非由我教而所以為善吾不善之也。如此焉得謂聖人耶。故吾喜儒亦欲晞聖人之志而與人為善也。又吾佛有以萬行而為人也。今儒之仁義禮智信。豈非吾佛所施之萬行乎。為吾萬行。又何駁哉。又謂之曰。客無以吾喜儒為寄跡茍容於佛氏法中耳。寂子雖無大過人豈不能為抱關擊柝魚鹽版築之事。以茍容其身耶。甘落𩬊忍所愛。口不敢嘗于葷血。以奉佛者誠以其教廣大其道真奧。以之修身則清凈齋戒。以之修心則正靜無妄。以之推於人則悛惡為善。善者為誠。以之死生終始則通於鬼神變化。雖饑羸枯槁委于草莽而不忍移者。正以其所存如此也。夫市井小人以市道相師。有一言利其所為。尚能終身戴其師之德。寂子雖陋。寧不賢於市井輩邪。得人之道而僥倖。以負其教而奴隸之。人不忍為也。寂子其為乎。仰天俯地吾不欺于聖人也。客幸無以此為說也。二客者嘗以其教相辯。寂子亦從而諭之曰。客無諍也。儒佛者聖人之教也。其所出雖不同而同歸乎治。儒者聖人之大有為者也。佛者聖人之大無為者也。有為者以治世。無為者以治心。治心者不接於事。不

【現代漢語翻譯】（有人）說沒有我慢之心，說有智慧，說不妄語和花言巧語。這些條目雖然名稱不同，但他們用來樹立誠意、修行、教化世人行善的方式難道有什麼不同嗎？聖人的用心，是希望人人都善良，使他們必定去除罪惡。如果有人用某種方法引導人們向善，難道會說：『即使他們行善，也不是我教導的，所以我不會贊同他們所做的善事。』如果這樣，怎麼能稱得上是聖人呢？所以我喜歡儒學，也是想傚法聖人的志向，與人為善。而且我們佛教有萬行來教化世人。如今儒家的仁義禮智信，難道不是我們佛教所施行的萬行嗎？既然是我的萬行，又有什麼可以反駁的呢？我又對他們說：『各位不要認為我喜歡儒學，只是爲了依附在佛氏的教法中茍且偷生。我雖然沒有什麼過人的才能，難道就不能做看守門戶、敲打梆子、販賣魚鹽、夯土築牆之類的事情，來勉強維持生計嗎？我甘願忍受飢餓，捨棄所愛之物，口不敢嘗葷腥，來奉行佛法，實在是因為它的教義廣大，它的道理真實而深奧。用它來修身，可以清凈齋戒；用它來修心，可以端正、平靜、沒有虛妄；用它來推及他人，可以使人改惡從善，使善良的人更加真誠；用它來面對生死始終，可以通達鬼神變化。即使飢餓羸弱，枯槁地倒在草叢中，也不忍心改變自己的信仰，正是因為我所堅持的就是這些。』那些市井小人，用市井的規則互相效仿，只要有一句話對他們的行為有利，尚且能終身銘記老師的恩德。我雖然鄙陋，難道還不如那些市井之輩嗎？得到別人的道義而心存僥倖，辜負自己的信仰而甘為奴隸，這是人所不忍心做的。我會這樣做嗎？我仰對天，俯對地，絕不會欺騙聖人。各位請不要這樣認為。兩位客人曾經用他們的教義互相辯論，我也因此勸解他們說：『各位不要爭論了。儒學和佛學都是聖人的教誨。它們所出發的地方雖然不同，但最終都歸於治理。儒學是聖人積極有為的一面，佛學是聖人清靜無為的一面。有為是爲了治理世事，無為是爲了治理內心。治理內心的人不接觸世事，不』

【English Translation】 '(Someone) says there is no arrogance, says there is wisdom, says no lying or flowery language. Although these items have different names, are the ways they are used to establish sincerity, cultivate oneself, and teach the world to do good different? The intention of the sages is to hope that everyone is good and to make them surely remove evil. If someone uses a method to guide people to do good, would they say: 『Even if they do good, it is not what I taught, so I will not agree with the good deeds they do.』 If so, how can they be called sages? Therefore, I like Confucianism, and I also want to emulate the aspirations of the sages and do good to others. Moreover, our Buddhism has ten thousand practices to teach the world. Now, aren't the Confucian virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness the ten thousand practices that our Buddhism implements? Since it is my ten thousand practices, what can be refuted?' I also said to them: 『Do not think that I like Confucianism just to cling to the teachings of Buddhism and live in a humble way. Although I have no extraordinary talents, can't I do things like guarding the gate, beating the clapper, selling fish and salt, and ramming earth to build walls to barely make a living? I am willing to endure hunger, give up what I love, and dare not taste meat and blood to practice Buddhism, because its teachings are vast and its principles are true and profound. Using it to cultivate oneself can purify and abstain from meat; using it to cultivate the mind can be upright, peaceful, and without falsehood; using it to extend to others can make people change from evil to good, and make good people more sincere; using it to face the beginning and end of life and death can lead to the changes of ghosts and gods. Even if I am hungry and weak, withered and lying in the grass, I can't bear to change my faith, precisely because what I insist on is this.』 Those petty people in the market imitate each other with the rules of the market. As long as a word is beneficial to their behavior, they can remember the teacher's kindness for the rest of their lives. Although I am humble, am I not better than those petty people in the market? It is unbearable for people to gain people's morality by luck and betray their beliefs and be willing to be slaves. Would I do this? I look up to the sky and look down to the earth, and I will never deceive the sages. Please don't think so. The two guests once debated with their teachings, and I also persuaded them: 『Don't argue. Confucianism and Buddhism are the teachings of the sages. Although they come from different places, they all return to governance. Confucianism is the active side of the sages, and Buddhism is the quiet and inactive side of the sages. Being active is to govern the world, and being inactive is to govern the heart. Those who govern the heart do not come into contact with worldly affairs, do not』

接於事則善善惡惡之志不可得而用也。治世者宜接於事。宜接於事則賞善罰惡之禮不可不舉也。其心既治謂之情性真正。情性真正則與夫禮義所導而至之者不亦會乎。儒者欲人因教以正其生。佛者欲人由教以正其心(或云欲人正心以行其教)心也者徹乎神明。神明也者世不得聞見。故語神明者必諭以出世。今牽於世而議其出世也。是亦不思之甚也。故治世者非儒不可也。治出世非佛亦不可也。二客復相辯其教之末者云云。寂子又諭之曰。君子於事宜揣其本以齊其末。則志常得而言不失也。今也各不詳其所以為教而辯其所奉教。吾未見其得之者也。茍辯其末孰不可辯也。二客且止。然寂子與人游也。不接其勢不奉其豪不要其譽。唯其達道與己合者與之視其嘐嘐相訾者悠然不樂從之。或問寂子。子似善於佛。盍揭子之道以示於世。寂子曰。吾道難言也。言乎邇則常不可極。言乎遠則常自得。存乎人通乎神達乎聖。歷乎死生變化而不失。未易一一與俗人語也。誠欲求之當探寂子所著之內書。

寂子解傲

寂子為郝氏之隱者也。其性簡靜不齷齪事苛禮。故為俗所謗憎。終以傲誕譏之。寂子初以流俗之說宜不足顧。雖明儕規之亦未始奉教。及壯道業且修而其謗益甚。來相規者愈勤。寂子撫然嘆曰。世真無知我者也。

【現代漢語翻譯】現代漢語譯本：如果介入具體事務，那麼揚善懲惡的志向就無法得到施行。治理國家的人應該介入具體事務。既然應該介入具體事務，那麼獎賞善行、懲罰惡行的禮儀就不能不推行。如果內心已經得到治理，就叫做情性和本性真正。情性和本性真正，那麼與禮義所引導而達到的境界，不也是相合的嗎？儒家希望人們通過教化來端正自己的行為，佛家希望人們通過教化來端正自己的內心（或者說希望人們端正內心來實踐佛教的教義）。內心這個東西，貫通神明。神明這個東西，世人無法聽聞和看見。所以談論神明的人，必定要用出世的道理來開導。現在拘泥於世俗卻議論出世的道理，這也是非常不加思考的。所以治理國家，沒有儒家是不行的；研究出世的道理，沒有佛家也是不行的。兩位客人又互相辯論他們所信奉的教義的末節，等等。寂子又開導他們說：『君子對於事情，應該揣摩它的根本來端正它的末節，那麼志向常常能夠實現，而言論也不會有失誤。現在你們各自不詳細瞭解自己所信奉的教義的根本，卻辯論自己所信奉的教義的末節，我沒有看到你們能夠從中得到益處的。如果辯論末節，有什麼不能辯論的呢？』兩位客人這才停止辯論。然而寂子與人交往，不依附他們的權勢，不奉承他們的富豪，不追求他們的讚譽，只與那些通達真理、與自己志同道合的人交往，對於那些喋喋不休地互相指責的人，悠然自得，不樂於與他們交往。有人問寂子：『您好像很精通佛學，為什麼不揭示您的道義來昭示於世呢？』寂子說：『我的道義難以言說啊。說它近，卻常常無法窮盡；說它遠，卻常常能夠自我領悟。它存在於人，貫通於神，通達于聖，經歷生死變化而不失其本性。不容易一一與世俗之人訴說。如果真想求得它，應當探究我所著的《內書》。』寂子解傲寂子是郝氏的隱士。他的性情簡樸恬靜，不拘泥於瑣碎的事情和苛刻的禮節，所以被世俗之人誹謗憎恨，最終被譏諷為傲慢放誕。寂子起初認為世俗的言論不值得顧慮，即使是賢明之輩勸誡他，也從來沒有接受他們的教誨。等到他年壯時，道業將要修成，而對他的誹謗更加厲害，前來勸誡他的人也更加勤奮。寂子悵然嘆息道：『世上真是沒有了解我的人啊。』

【English Translation】 English version: If one becomes involved in affairs, then the aspiration to promote good and punish evil cannot be implemented. Those who govern the world should be involved in affairs. Since they should be involved in affairs, then the rites of rewarding good and punishing evil must be carried out. If the mind has already been governed, it is called true nature and disposition. If the nature and disposition are true, then isn't it in accordance with what is guided and reached by propriety and righteousness? Confucianists want people to correct their behavior through education, while Buddhists want people to correct their minds through education (or some say they want people to correct their minds to practice Buddhist teachings). The mind is something that penetrates the divine. The divine is something that the world cannot hear or see. Therefore, those who talk about the divine must enlighten people with the principles of transcending the world. Now, being bound by the world but discussing the principles of transcending the world is also very thoughtless. Therefore, governing the world cannot be done without Confucianism; studying the principles of transcending the world cannot be done without Buddhism. The two guests again debated the trivial aspects of their respective teachings, and so on. Jizi (a recluse) further enlightened them, saying: 'A gentleman should ponder the root of things to correct their branches, then his aspirations will often be realized, and his words will not be flawed. Now, you each do not understand the root of your respective teachings in detail, but debate the trivial aspects of your respective teachings. I have not seen that you can gain any benefit from it. If you debate the trivial aspects, what cannot be debated?' The two guests then stopped debating. However, Jizi's interactions with people did not involve attaching himself to their power, flattering their wealth, or seeking their praise. He only associated with those who understood the truth and shared his aspirations. As for those who babbled and criticized each other, he was leisurely and not happy to associate with them. Someone asked Jizi: 'You seem to be well-versed in Buddhism, why don't you reveal your principles to show the world?' Jizi said: 'My principles are difficult to express. If I speak of what is near, it is often impossible to exhaust; if I speak of what is far, I can often understand it myself. It exists in people, penetrates the divine, reaches the sage, and goes through the changes of life and death without losing its nature. It is not easy to tell ordinary people one by one. If you really want to seek it, you should explore the Inner Book written by me, Jizi.' Jizi's Explanation of Arrogance Jizi was a recluse of the Hao clan. His nature was simple and quiet, and he did not adhere to trivial matters and harsh etiquette. Therefore, he was slandered and hated by the world, and was eventually ridiculed as arrogant and extravagant. Jizi initially thought that the sayings of the world were not worth considering, and even if wise people advised him, he never accepted their teachings. When he was older and his spiritual practice was about to be completed, the slander against him became even more severe, and those who came to advise him became even more diligent. Jizi sighed sadly and said: 'The world truly does not understand me.'

乃坐規者與之語曰。俗謂我傲。豈非以吾特立獨行與世不相雜乎。又豈非以吾不能甘言柔顏而與世順俯仰乎。規者曰。不出是也。寂子曰。言道德禮樂者大要在誠。非直飾容貌而事俯仰言語也。吾惡世俗之為禮者。但貌恭而身僶俯。考其誠則萬一無有。內則自欺外實欺人。故吾於人欲其誠信。不專在言語容貌俯仰耳。所謂人者孰不可以誠信接之。誠信之通雖容貌揖讓。不亦末乎。昔嚴子陵于漢乃臥。見盧鴻于唐輒不拜。正謂以誠信待天下也。子謂二子其非乎是耶。必以為傲則吾無如之何也。今俗謂之恭敬。而不問仁鄙義與不義。權利所存則蘧蒢僶俯。馳走于其下甘役身而不殆。茍為權與利不在雖賢與義與坐必倨與視必瞪。施施然驕氣凌人。書曰。傲狠明德正。此之謂也。嗚呼俗之所為如是。且不自引其過而反譏我。亦猶蒙涂污而笑不潔。子往矣無更規我。

萬言書上　仁宗皇帝

年月日。杭州靈隱永安蘭若沙門臣契嵩。謹昧死上書　皇帝陛下。某聞。窮不忘道學者之賢也。亡不忘義志士之德也。於此有人。雖非賢德而未始忘其道義也。今欲究其聖人之法之微。此所謂不忘道也。今憂虧損　陛下之政治。是所謂不忘義也。某其人也。某嘗以古今文興儒者以文排佛而佛道浸衰。天下其為善者甚惑。然此以關　

【現代漢語翻譯】現代漢語譯本：契嵩坐在一個勸誡者旁邊，對他說：『世俗之人說我傲慢，難道不是因為我特立獨行，不與世俗同流合污嗎？難道不是因為我不能說甜言蜜語，擺出和順的臉色，順從世俗的俯仰嗎？』勸誡者說：『確實是這樣。』寂子（契嵩的自稱）說：『談論道德禮樂，最重要的是真誠，不是隻裝飾容貌，做些俯仰言語的表面功夫。我厭惡世俗之人所行的禮節，只是表面恭敬，身體勉強彎曲，考察他們的內心，卻萬分之一的真誠都沒有。內心欺騙自己，外在欺騙別人。所以我對待別人，希望他們真誠守信，不只是在言語容貌和俯仰上做文章。所謂的人，誰不可以真誠地對待呢？如果能以誠信相待，即使容貌上有所欠缺，又有什麼關係呢？從前嚴子陵（Yan Ziling）在漢朝時，見到皇帝也不下拜，盧鴻（Lu Hong）在唐朝時，見到官員也不拜。正是因為他們用誠信來對待天下人啊。你認為這兩個人的做法不對嗎？如果一定要認為我傲慢，那我也沒有辦法了。現在世俗之人所說的恭敬，卻不問對方是仁義還是卑鄙，只要有權力和利益，就卑躬屈膝，奔走于其下，甘願為之役使而不感到危險。如果權力和利益不在，即使對方是賢人或行義之人，坐著的時候也一定傲慢無禮，看著的時候也一定怒目而視，洋洋得意，驕橫之氣逼人。書上說：『傲慢兇狠的人，卻自以為是光明正大。』說的就是這種情況啊。唉，世俗之人的所作所為就是這樣，而且不反省自己的過錯，反而譏笑我，就像臉上塗滿了污泥的人，卻嘲笑別人不乾淨一樣。你走吧，不要再勸誡我了。』萬言書呈給仁宗皇帝某年某月某日，杭州靈隱永安蘭若沙門臣契嵩（Qisong），冒昧地向皇帝陛下上書。我聽說，貧困時不忘記道義，是學者的賢德；危亡時不忘記道義，是志士的品德。如果有人，即使不是賢德之人，卻從未忘記道義。現在想要探究聖人之法的精微之處，這就是所謂的不忘記道義。現在擔憂陛下政治上的缺失，這就是所謂的不忘記道義。我就是這樣的人。我曾經因為古今文章興盛，儒者用文章排斥佛教，導致佛道逐漸衰微，天下行善之人非常迷惑，然而這件事關係到...

【English Translation】 English version: Qisong sat beside an advisor and said: 'The common people say I am arrogant, is it not because I am independent and do not mingle with the world? Is it not because I cannot speak sweet words and put on a gentle face, and follow the world's bowing and scraping?' The advisor said: 'Indeed, it is so.' Jizi (Qisong's self-appellation) said: 'When discussing morality, ethics, and rituals, the most important thing is sincerity, not just decorating one's appearance and doing superficial things like bowing and speaking insincerely. I detest the rituals performed by the common people, which are only outwardly respectful, with bodies reluctantly bent, but when examining their hearts, there is not even one in ten thousand sincerity. Inwardly deceiving themselves, outwardly deceiving others. Therefore, when I treat others, I hope they are sincere and trustworthy, not just putting on a show in words, appearance, and bowing. Who is there that cannot be treated with sincerity? If one can treat others with sincerity, what does it matter if there are shortcomings in appearance? In the past, Yan Ziling (Yan Ziling) did not bow to the emperor in the Han Dynasty, and Lu Hong (Lu Hong) did not bow to officials in the Tang Dynasty. It is precisely because they treated the world with sincerity. Do you think these two people were wrong? If you must think I am arrogant, then I have no choice. Now, what the common people call respect does not ask whether the other person is benevolent or base, righteous or unrighteous. As long as there is power and profit, they are obsequious, running errands for them, willing to be their servants without feeling endangered. If power and profit are not present, even if the other person is a virtuous or righteous person, they will sit arrogantly and glare fiercely, full of pride and arrogance. The book says: 'Arrogant and fierce people think they are upright and virtuous.' This is what it means. Alas, the actions of the common people are like this, and they do not reflect on their own faults, but instead ridicule me, just like someone with mud smeared on their face laughing at others for being unclean. Go away, do not advise me anymore.' A Memorial of Ten Thousand Words Presented to Emperor Renzong On a certain day of a certain month, the disciple Qisong (Qisong), a Shramana of Yong'an Lanruo Temple in Lingyin, Hangzhou, presumptuously submits this memorial to His Majesty the Emperor. I have heard that not forgetting the Way in poverty is the virtue of a scholar; not forgetting righteousness in peril is the virtue of a person of high ideals. If there is someone who, even if not virtuous, has never forgotten the Way and righteousness. Now wanting to explore the subtleties of the methods of the sages, this is what is meant by not forgetting the Way. Now worrying about the deficiencies in Your Majesty's governance, this is what is meant by not forgetting righteousness. I am such a person. I once observed that with the flourishing of literature in ancient and modern times, Confucian scholars used literature to reject Buddhism, causing the Buddhist path to gradually decline, and those who do good in the world are greatly confused. However, this matter concerns...

陛下政化。不力救則其道與教化失。故山中嘗竊著書以諭世。雖然亦冀傳奏　陛下之丹墀。而微誠不能上感。嘗恐老死巖壑與其志背。今不避死亡之誅。復抱其書趨之轂下。誠欲幸　陛下察其謀道不謀身。為法不為名。發其書而稍視。雖伏斧锧無所悔也。若今文者皆曰必拒佛故世不用。而尊一王之道慕三代之政。是安知佛之道與王道合也。夫王道者皇極也。皇極者中道之謂也。而佛之道亦曰中道。是豈不然哉。然而適中與正不偏不邪。雖大略與儒同。及其推物理而窮神極妙則與世相萬矣。故其法。曰隨欲。曰隨宜。曰隨對治。曰隨第一義。此其教人行乎中道之謂也。若隨欲者姑勿論。其所謂隨宜者。蓋言凡事必隨其宜而宜之也。其所謂隨其對治。蓋言其善者則善治之。惡者則惡治之。是二者與夫王法以慶賞進善以刑罰懲惡。豈遠乎哉。但佛心大公天下之道善而已矣。不必已出者好之。非已出者惡之。然聖人者必神而為之。而二帝三皇庸知其非佛者之變乎。佛者非二帝三皇之本耶。詩曰。神之格思。不可度思。矧可射思。是蓋言神之所謂不可測也。茍有以其所宜而宜之　陛下乃帝王之真主也。宜善帝王之道也。今　陛下專志聖斷。益舉皇極以臨天下。任賢與才政事大小必得其所。號令不失其信。制度文物不失其宜。可賞

者賞之。可罰者罰之。使　陛下堯舜之道德益明益奮。則佛氏之道果在　陛下之治體矣。經曰。治世語言資生業等皆順正法。此之謂也。此推聖人之遠體。不止論其近跡耳。然遠體者人多不見。近跡者僧多束執。惟　陛下聖人。遠近皆察。幸　陛下發其遠體。使儒者知之。諭其近跡。使僧者通之。夫跡者屬教。而體者屬道。非道則其教無本。非教則其道不顯。故教與道相須也。昔唐德宗欲慕其道而不奉其教。非知道也。懿宗泥其教而不體其道。非知教也。武宗蔑佛蓋不知其教道者也。某竊窺　陛下讚誦佛乘之文　陛下可謂大明。夫佛氏教道者也。而學者乃有不諭　陛下聖德如此。何其未之思也。洪範曰。會其有極。歸其有極。此總謂之皇建。其有極之意。明王道唯以大中為準。必無黨無偏無反無側。其合會其有中道者同歸其中道耳。春秋之法尊中國而卑夷狄。其時諸侯雖中國。或失其義亦夷狄之。雖夷狄者。茍得其義亦中國之。是亦孔子用其大中之道也。故傳曰。君子之於天下也。無適也無莫也。義之與比。義者理也。聖人唯以適理為當。豈不然乎。而學者胡不審洪範春秋之旨酌仲尼之語以為議論。何其取捨與聖人之法相盩。徒欲茍三代而無佛耶。夫三代之時。其民初宜一教治之。故獨用其一教也。三代之後。其民一

【現代漢語翻譯】現代漢語譯本賞賜應該賞賜的人，懲罰應該懲罰的人，使陛下堯舜的道德更加彰顯和發揚。那麼佛陀的教義實際上就在陛下的治理之中了。《經》中說：『治理世間的語言、生活生產等都順應正法。』說的就是這個道理。這是推崇聖人的深遠意義，不僅僅是談論他們表面的行為。然而，深遠的意義人們大多看不到，表面的行為僧人大多拘泥執著。只有陛下是聖人，遠近都能明察。希望陛下發揚其深遠的意義，使儒者明白；曉諭其表面的行為，使僧人通曉。表面的行為屬於教，而深遠的意義屬於道。沒有道，那麼教就沒有根本；沒有教，那麼道就不能彰顯。所以教與道是相互依存的。過去唐德宗想要仰慕佛道而不信奉佛教，是不懂得道；懿宗沉溺於佛教的教義而不體會佛道，是不懂得教。武宗滅佛，大概是不懂得佛教的教義和佛道。我私下看到陛下讚頌佛乘（Buddha-yana，佛教的乘法，指教法或修行方法）的文章，陛下真可謂英明。佛氏（Buddha's，指佛陀）的教義和佛道，學者竟然有不明白的，陛下聖德如此，為什麼不深入思考呢？《洪範》（Hong Fan，中國古代典籍）中說：『會合于那最高的標準，歸向于那最高的標準。』這總稱為建立大業。那最高的標準的意義，說明帝王的治國之道唯以大中（Great Mean，指中正之道）為準則，一定沒有偏袒，沒有偏私，沒有違背，沒有邪僻，使符合中道的人都歸向于中道。《春秋》（Spring and Autumn Annals，中國古代史書）的法則是尊重中國而輕視夷狄，那時諸侯雖然是中國人，如果喪失了道義，也就等同於夷狄；即使是夷狄，如果能夠遵循道義，也就等同於中國人。這也是孔子運用他大中之道啊。所以《傳》（Commentary，指對經典的解釋）中說：『君子對於天下事，沒有一定要怎樣，也沒有一定不要怎樣，而是與義理相比。』義就是理，聖人唯以符合義理為準則，難道不是這樣嗎？而學者為什麼不審察《洪範》和《春秋》的宗旨，斟酌孔子的話語作為議論，為什麼他們的取捨與聖人的法則相違背，只是想要茍且地傚法三代而不接受佛教呢？三代（Three Dynasties，指夏、商、週三個朝代）的時候，他們的百姓最初適宜用一種教義來治理，所以只用那一種教義。三代之後，他們的百姓的見解開始變得多樣化，所以不能只用一種教義來治理。

【English Translation】 English version Reward those who deserve to be rewarded, and punish those who deserve to be punished, so that Your Majesty's Yao and Shun-like (Yao and Shun, legendary sage emperors of China) virtues become even more evident and vigorous. Then the Buddha's (Buddha, the enlightened one) teachings will truly be within Your Majesty's governance. The Sutra (Sutra, a Buddhist scripture) says: 'The language and means of livelihood in governing the world all accord with the Right Dharma (Right Dharma, the teachings of the Buddha).' This is what it means. This is to extol the profound meaning of the sages, not just to discuss their superficial actions. However, most people do not see the profound meaning, and most monks are bound by and attached to the superficial actions. Only Your Majesty is a sage who can discern both the near and the far. I hope that Your Majesty will promote its profound meaning so that Confucian scholars may understand it; and explain its superficial actions so that monks may comprehend it. The superficial actions belong to the teachings, while the profound meaning belongs to the Dao (Dao, the Way). Without the Dao, the teachings have no foundation; without the teachings, the Dao cannot be manifested. Therefore, the teachings and the Dao are interdependent. In the past, Emperor Dezong of Tang (Emperor Dezong, an emperor of the Tang Dynasty) wanted to admire the Buddhist Dao without embracing Buddhism, which was not understanding the Dao; Emperor Yizong (Emperor Yizong, an emperor of the Tang Dynasty) was immersed in the teachings of Buddhism without embodying the Buddhist Dao, which was not understanding the teachings. Emperor Wuzong (Emperor Wuzong, an emperor of the Tang Dynasty) suppressed Buddhism, probably because he did not understand the teachings and the Dao of Buddhism. I have privately seen Your Majesty's articles praising the Buddha-yana (Buddha-yana, Buddha's vehicle, referring to the teachings or practices of Buddhism), and Your Majesty can be said to be very enlightened. The Buddha's (Buddha's, referring to the Buddha) teachings and the Dao, yet scholars do not understand them. Your Majesty's virtue is so great, why do they not think deeply about it? The Hong Fan (Hong Fan, a section of the Book of Documents) says: 'Converge on the ultimate standard, return to the ultimate standard.' This is generally called establishing the great foundation. The meaning of the ultimate standard is that the way of the king is only based on the Great Mean (Great Mean, the doctrine of the mean), and there must be no partisanship, no bias, no opposition, and no deviation, so that those who conform to the Middle Way all return to the Middle Way. The law of the Spring and Autumn Annals (Spring and Autumn Annals, a historical chronicle) is to respect China and despise the barbarians. At that time, although the feudal lords were Chinese, if they lost their righteousness, they would be the same as barbarians; even if they were barbarians, if they could follow righteousness, they would be the same as Chinese. This is also Confucius (Confucius, a Chinese philosopher) using his Great Mean. Therefore, the Commentary (Commentary, referring to commentaries on the classics) says: 'The superior man in his dealings with the world is not invariably for or against anything. He is on the side of what is right.' Righteousness is reason. The sage only takes what is in accordance with reason as appropriate. Is it not so? But why do scholars not examine the principles of the Hong Fan and the Spring and Autumn Annals, and consider the words of Confucius as arguments? Why do their choices contradict the laws of the sages, and they only want to follow the Three Dynasties (Three Dynasties, referring to the Xia, Shang, and Zhou dynasties) without accepting Buddhism? In the time of the Three Dynasties, their people were initially suitable to be governed by one teaching, so they only used that one teaching. After the Three Dynasties, the views of their people began to diversify, so they could not be governed by only one teaching.

教將不暇治。或曰天以佛教相與而共治之乎。夫天下之不可欺。莫甚乎天人之際也。今欲明此不若以天人而驗之。佛教傳之諸夏垂千載矣。舉其法必天地鬼神順之人民從之。深感而盛化者益以多矣。其事古今之所聞見者。皆可以條對而籌數也。凡所謂教者皆古聖人順天時適民所宜而為之。以救世治者也。然聖人之心宜與天心相同。但在於逐人不陷惡而已矣。豈局其教之一二乎。書豈不曰。為善不同同歸乎治也。今論者不探其所以為教之深遠者。第見其徒不事事在家逃脫外形骸不躬衣食。以為詭異與俗相遠而切深譏之。徒惡黑黧為患。而不見脈患之深也。黑黧不過變其面板矣。脈患至深則絕人性命也。今聖人導之剸情愛委身世表。欲其全性命之至本。以治生死之大病。所謂治其出世者也。猶老氏曰。吾所以有大患者為吾有身。及吾無身吾有何患矣。今人不稍謝其能與天下療其大病。乃輒比世教而譏。是亦其所見之未達也。抑又聞凡事造形者則易見。在理者則難睹。蓋形之者灼然。而理之者幽微也。若今之佛教弘益天下之事甚多。但其為理幽奧而學者寡能見之。某雖不足與知今試推其大概者歟。端以進之　陛下。冀　陛下垂之以諭天下學者。則其死生之大幸也。某聞佛法者大要在人正其心。其心果正。則其為道也至為德也

盛。蓋其所說情性辨而真妄審也。若今　陛下以太和養誠。以仁恩禮義懷天下。雖其盛美已效。茍以佛法正心。則其為道德益充益茂矣。經曰。妙凈明心性一切心。此之謂也。昔唐明皇。初引釋老之徒以無為見性。遂自清凈從事於熏修。故開元之間天下大治三十年。蔚有貞觀之風而天子之壽七十八歲。享國四十五載。是庸知非因佛法助其道德如此也歟。梁武帝。齋戒修潔過於高僧。亦享垂五十年。而江表小康其壽特出于長壽。此亦佛法助治之驗也。使唐不溢情梁不過卑。知人任人。其為德皆慎始終也。豈不盡善盡美乎。然此　陛下素所留意。其密資　陛下之睿聖者。乃　陛下自知而自得也。豈藉芻蕘之言耳。然此必陳之云云者蓋欲幸　陛下詔以示學者。使其知佛之法有益於帝王之道德者如此也。某又聞。佛之法以興善止惡為其大端。此又最益　陛下之教化者也。請試校之。若今天下國家。州置庠序邑置學校。以興起教化者也。詩書禮義之說習民。欲其為善日益。而冀其奸惡不萌於心。官師者又資以宣政化。而文儒之昌盛雖三代兩漢無以過也。然而里巷鄉墅之家其人猶有耳。未始聞詩書之音。口不道禮義之詞。如此者何限。蓋又習聞佛說為善致福為惡致罪。罪則通於鬼神。福則通於生死。其人下自男女夫婦之愚。上抵賢

【現代漢語翻譯】現代漢語譯本：大概是因為他們所說的情性辨析精當，真偽判斷審慎。如今陛下以太和之氣涵養誠心，以仁愛恩義和禮儀感化天下，即使盛美已經顯現，如果能用佛法端正心念，那麼您的道德將會更加充實茂盛。經書上說：『妙凈明心性一切心』，說的就是這個道理。從前唐明皇，最初引導僧人和道士以無為的方式來認識本性，於是自身清凈並致力於修行，所以在開元年間，天下大治三十年，呈現出貞觀時期的風貌，而且天子的壽命達到七十八歲，治理國家四十五年。這難道不是因為佛法幫助他成就道德的緣故嗎？梁武帝齋戒修行，潔身自好，超過了高僧，也享有了將近五十年的統治，而且在江南一帶實現了小康，他的壽命也特別長。這也是佛法有助於治理國家的驗證啊。如果唐明皇不放縱情慾，梁武帝不過分謙卑，知人善用，那麼他們的德行都能謹慎地保持始終，豈不是盡善盡美嗎？然而這些都是陛下平時所留意的，真正暗中資助陛下聖明智慧的，是陛下自己領悟和獲得的，哪裡需要我這些淺薄的建議呢？然而我一定要陳述這些，是希望陛下能夠下詔書將這些內容展示給學者，讓他們知道佛法對於帝王的道德修養是有益處的。我又聽說，佛法的要旨在於提倡行善，阻止作惡，這對於陛下的教化也是最有益處的。請讓我嘗試著比較一下。如今，天下的國家，各州設定庠序，各鄉設定學校，用來興起教化。用詩書禮義的學說來教導百姓，希望他們行善日益增多，並且期望奸邪罪惡的念頭不要在心中萌生。官吏和老師又憑藉這些來宣揚政令教化，而且文人儒士的昌盛，即使是夏商周三代和兩漢也無法超過。然而在街坊鄉村的百姓家中，還是有人沒有聽過詩書的聲音，口中不說禮義的言辭，這樣的人有多少呢？他們卻經常聽說佛說行善可以得到福報，作惡就會招致罪惡，罪惡會通向鬼神，福報會通向生死輪迴。這些人下至不辨是非的男女夫婦，上至賢 English version: It is probably because their discussions on emotions and nature are accurate, and their judgments on truth and falsehood are prudent. Now, Your Majesty cultivates sincerity with the spirit of Taihe (太和, Great Harmony), and influences the world with benevolence, kindness, propriety, and righteousness. Even though the magnificence has already manifested, if you can rectify your mind with the Buddha-dharma, then your morality will become more abundant and flourishing. The scriptures say: 'The wondrously pure and bright mind is the nature of all minds,' which is what this means. In the past, Emperor Xuanzong of Tang (唐明皇), initially guided monks and Taoists to realize their nature through non-action (無為), and then purified himself and devoted himself to cultivation. Therefore, during the Kaiyuan era (開元), the world was greatly governed for thirty years, showing the atmosphere of the Zhenguan era (貞觀), and the emperor's life reached seventy-eight years, ruling the country for forty-five years. Isn't this because the Buddha-dharma helped him achieve morality? Emperor Wu of Liang (梁武帝) observed fasts and precepts, and was more pure than high monks. He also enjoyed nearly fifty years of rule, and achieved a relatively prosperous society in the Jiangnan area (江表), and his life was particularly long. This is also a verification that the Buddha-dharma is helpful for governing the country. If Emperor Xuanzong of Tang did not indulge in desires, and Emperor Wu of Liang was not overly humble, and they both knew people and employed them well, then their virtues could have been carefully maintained from beginning to end, wouldn't that be perfect? However, these are all things that Your Majesty usually pays attention to. What truly secretly assists Your Majesty's sagely wisdom is what Your Majesty understands and obtains yourself. Where is the need for my shallow suggestions? However, I must present these things, hoping that Your Majesty can issue an edict to show these contents to scholars, so that they know that the Buddha-dharma is beneficial to the moral cultivation of emperors. I have also heard that the main point of the Buddha-dharma is to promote good and stop evil, which is also most beneficial to Your Majesty's teachings. Please let me try to compare it. Now, the countries of the world, each state sets up academies (庠序, xiangxu), and each township sets up schools, to promote education. The doctrines of poetry, books, rites, and righteousness are used to teach the people, hoping that they will do more and more good, and hoping that the thoughts of treachery and evil will not sprout in their hearts. Officials and teachers also rely on these to promote government orders and education, and the prosperity of scholars and Confucians cannot be surpassed even by the Xia, Shang, Zhou dynasties and the two Han dynasties. However, in the homes of people in neighborhoods and villages, there are still people who have not heard the sound of poetry and books, and do not speak the words of rites and righteousness. How many such people are there? They often hear the Buddha say that doing good can bring blessings, and doing evil will bring sin. Sin will lead to ghosts and gods, and blessings will lead to birth and death. These people, from ignorant men and women to virtuous

【English Translation】 It is probably because their discussions on emotions and nature are accurate, and their judgments on truth and falsehood are prudent. Now, Your Majesty cultivates sincerity with the spirit of Taihe (太和, Great Harmony), and influences the world with benevolence, kindness, propriety, and righteousness. Even though the magnificence has already manifested, if you can rectify your mind with the Buddha-dharma, then your morality will become more abundant and flourishing. The scriptures say: 'The wondrously pure and bright mind is the nature of all minds,' which is what this means. In the past, Emperor Xuanzong of Tang (唐明皇), initially guided monks and Taoists to realize their nature through non-action (無為), and then purified himself and devoted himself to cultivation. Therefore, during the Kaiyuan era (開元), the world was greatly governed for thirty years, showing the atmosphere of the Zhenguan era (貞觀), and the emperor's life reached seventy-eight years, ruling the country for forty-five years. Isn't this because the Buddha-dharma helped him achieve morality? Emperor Wu of Liang (梁武帝) observed fasts and precepts, and was more pure than high monks. He also enjoyed nearly fifty years of rule, and achieved a relatively prosperous society in the Jiangnan area (江表), and his life was particularly long. This is also a verification that the Buddha-dharma is helpful for governing the country. If Emperor Xuanzong of Tang did not indulge in desires, and Emperor Wu of Liang was not overly humble, and they both knew people and employed them well, then their virtues could have been carefully maintained from beginning to end, wouldn't that be perfect? However, these are all things that Your Majesty usually pays attention to. What truly secretly assists Your Majesty's sagely wisdom is what Your Majesty understands and obtains yourself. Where is the need for my shallow suggestions? However, I must present these things, hoping that Your Majesty can issue an edict to show these contents to scholars, so that they know that the Buddha-dharma is beneficial to the moral cultivation of emperors. I have also heard that the main point of the Buddha-dharma is to promote good and stop evil, which is also most beneficial to Your Majesty's teachings. Please let me try to compare it. Now, the countries of the world, each state sets up academies (庠序, xiangxu), and each township sets up schools, to promote education. The doctrines of poetry, books, rites, and righteousness are used to teach the people, hoping that they will do more and more good, and hoping that the thoughts of treachery and evil will not sprout in their hearts. Officials and teachers also rely on these to promote government orders and education, and the prosperity of scholars and Confucians cannot be surpassed even by the Xia, Shang, Zhou dynasties and the two Han dynasties. However, in the homes of people in neighborhoods and villages, there are still people who have not heard the sound of poetry and books, and do not speak the words of rites and righteousness. How many such people are there? They often hear the Buddha say that doing good can bring blessings, and doing evil will bring sin. Sin will lead to ghosts and gods, and blessings will lead to birth and death. These people, from ignorant men and women to virtuous

哲之倫。鮮不以此而相化。克己齋戒縱生而止殺。或日月年或修其身者。稱頌佛經。天下四海之內。幾遍乎閭里營戍也。然其間悛心改行。為仁為慈為孝為廉為恭為順為真為誠。其意亦不少也。乃今古耳目之所常接耳脫。若家至戶到而接之如此者。恐不啻半天下也。雖其趨習之端與儒不同至於入善成治。則與夫詩書禮義所致者何異乎。所謂最益　陛下之教化者。此其是也。唐書曰。雖其異方之教無損理原。蓋此之謂也。抑又聞佛氏之法。以五戒十善為教導世俗者。謂五戒修也。所以成人。十善修也所以生天。二端皆不治之而縱心乎。十惡者不唯不至乎天人。而後陷其神于負處也。今天下之人以五戒十善而自修者。固以多矣。大凡循善則無惡。無惡則不煩刑罰。今以戒善而不煩　陛下之刑法者。天下豈謂無有益也。蓋不按而自覺矣。而天下郡邑其刑有時而省。其獄有時而空。庸知其非因陰助而然也。宋之何尚之謂其君曰。能行一善則去一惡。去一惡則息一刑。一刑息於家萬刑息於國。則　陛下之言坐致太平是也。然佛法能與　陛下省其刑獄。又如此也。抑又聞佛者其人神靈睿知。古云大不測人也。死生變化自若。而死生不能變化。蓋其所得之道大妙。妙乎天地鬼神。而天地鬼神嘉之。其為聖人也。亦與世之所謂聖人異也

【現代漢語翻譯】現代漢語譯本：哲之倫（有智慧的人）。很少有人不因此而受到感化。能夠剋制自己，遵守齋戒，即使是放生和停止殺戮，或者按日月年份來修行自身的人，都在稱頌佛經。天下四海之內，幾乎遍及各個村落和軍營。然而，其中真心悔改，改過自新，做到仁愛、慈悲、孝順、廉潔、恭敬、順從、真誠的人，他們的心意也並不少。這些都是古往今來人們經常聽到和看到的，像家家戶戶都接觸到一樣，恐怕不只占天下的一半。雖然他們趨向和學習的開端與儒家不同，但最終達到完善和治理，那麼與詩書禮義所達到的效果又有什麼不同呢？所以說對陛下您的教化最有益處的，就是這個道理。《唐書》上說：『雖然是異域的教義，但並沒有損害事物的根本道理。』說的就是這個意思。而且我還聽說，佛家的教法，以五戒十善來教導世俗之人。所謂修持五戒，是爲了成就人品；修持十善，是爲了升入天界。這兩方面，難道可以不加以治理而放縱自己的慾望嗎？違背十惡的人，不僅不能升入天界，反而會使自己的靈魂墮入惡道。現在天下之人以五戒十善來修身養性的人，確實很多。大凡遵循善道就沒有惡行，沒有惡行就不會有刑罰。現在因為戒惡行善而不煩勞陛下您的刑罰，天下人難道會認為沒有益處嗎？這大概是不需要強制就能自覺遵守的。那麼天下各郡縣的刑罰有時會減少，監獄有時會空閑，怎麼知道這不是因為佛法的暗中幫助呢？宋朝的何尚之對他的君主說：『能夠行一件善事就能去除一件惡事，去除一件惡事就能減少一項刑罰，一項刑罰在一家減少，萬項刑罰就在一國減少，那麼陛下您就可以不費力氣就能得到太平了。』這樣看來，佛法也能為陛下您減少刑獄，就是這個道理。而且我還聽說，佛是神靈而有智慧的人，古人說佛是不可測度的人。生死變化自然如常，而生死又不能改變他，大概是因為他所得到的道非常玄妙，玄妙到天地鬼神都讚賞他。他作為聖人，也與世俗所說的聖人不同。

【English Translation】 English version: The wise ones rarely fail to be transformed by this. They restrain themselves, observe fasts, release living beings, and cease killing. Some cultivate themselves by the day, month, or year, praising the Buddhist scriptures. Throughout the land, within the four seas, it is almost everywhere in villages and military camps. However, among them, those who sincerely repent and reform, practicing benevolence, compassion, filial piety, integrity, respect, obedience, truthfulness, and sincerity, their intentions are not few. These are what people have always heard and seen since ancient times, like encountering them in every household, and it probably accounts for more than half of the world. Although their approach and learning differ from Confucianism, when it comes to achieving perfection and governance, what difference is there from what the Book of Poetry, the Book of Documents, rites, and righteousness achieve? Therefore, what is most beneficial to Your Majesty's teachings is this. The Book of Tang says: 'Although it is a foreign teaching, it does not harm the fundamental principles of things.' This is what it means. Moreover, I have also heard that the Buddhist teachings use the Five Precepts and Ten Virtues to instruct the people. The so-called cultivation of the Five Precepts is to perfect one's character; the cultivation of the Ten Virtues is to be reborn in the heavens. Can these two aspects be left ungoverned and one's desires indulged? Those who violate the Ten Evils will not only fail to ascend to the heavens but will also cause their souls to fall into evil realms. Now, there are indeed many people in the world who cultivate themselves with the Five Precepts and Ten Virtues. Generally, following the path of goodness eliminates evil, and without evil, there will be no need for punishment. Now, because of abstaining from evil and practicing goodness, Your Majesty's punishments are not needed, would the people of the world say that there is no benefit? This is probably because they can consciously abide by the rules without coercion. Then, the punishments in the prefectures and counties of the world are sometimes reduced, and the prisons are sometimes empty. How do we know that this is not due to the secret assistance of Buddhism? He Shangzhi of the Song Dynasty said to his ruler: 'Being able to do one good deed removes one evil deed, removing one evil deed reduces one punishment. If one punishment is reduced in one family, then ten thousand punishments are reduced in the country. Then Your Majesty can effortlessly achieve peace.' In this way, Buddhism can also reduce Your Majesty's prisons and punishments, which is the reason. Moreover, I have also heard that the Buddha is a divine and wise person. The ancients said that the Buddha is an unfathomable person. Birth and death change naturally, and death cannot change him. This is probably because the Tao he has attained is very profound, so profound that heaven, earth, ghosts, and gods all praise him. As a sage, he is also different from the so-called sages of the world.

。范曄西域論曰。靈聖之所降集。賢懿之所挺生。裴休亦曰。知佛為大聖人。其教有不可思議之事。是二者始知佛之所以為聖人也。故其為法為言。乃能感天地而懷鬼神幽冥。要其法欽其言。而古人嘗發於巫覡卜祝接于夢寐者。固亦多矣。河海方波濤[漓-禸]涌其舟欲沒人之慾溺。及投佛之經則波清水平民得無害。民欲旸若以其法而禱之天地。而天地旸。民欲雨若以其法而禱之。鮮不之效。然其遺風餘法。與天下為福為祥而如此。此又人耳目之所常接者也。與　陛下禋天地祀社稷禱乎百神而與民為福者。何以異乎。祭法曰。法施於民則祀之。能御大災能捍大患則祀之。若今佛法也。上則密資天子之道德。次則與天下助教化。其次則省刑獄。又其次則與天下致福卻禍。以先王之法裁之。可斥乎可事乎。然儒者以佛道為異端。惡其雜儒術以妨聖人之道行乃比楊墨俗法而排之。是亦君子之誤也。而佛老與孔周。自古帝王並用其教以治其世。俗幾乎百代。是佛之教巍巍然關乎天地人神。豈以楊墨為比。蓋論者未思其所以相妨之謂也。大凡其事異而意異者鮮能濟事。意同而事不同者鮮不濟事。夫於事不濟乃謂相妨而濟事。豈謂相妨乎。今佛者其教固同。導人而為善。雖其所作者而有前後。蓋以前後而相資也。孰謂有妨聖人之道

乎。若夫儒經有與佛經意似者。數端含而蘊之。若待佛教而發明之。然意密且遠。而後儒註解牽于教。不能遠見聖人之奧旨。豈非傳所謂夫子之文章可得而聞也。夫子之言性與天道。不可得而聞也。今試較之亦幸　陛下垂之學者。若中庸曰。自誠明謂之性。自明誠謂之教。是豈不與經所謂實性一相者似乎。中庸但道其誠。未始盡其所以誠也。及乎佛氏演其所以誠者。則所謂彌法界遍萬有。形天地幽鬼神。而常示而天地鬼神不見所以者。此言其大略耳。若其重玄疊妙之謂則群經存焉。此疑若與聖人廣其誠說而驗之乎。孔子曰。質諸鬼神而無疑。而百世以俟聖人而無惑。其意豈非如此也。又曰。惟天下至誠能盡其性。能盡其性則能盡人之性。盡人之性則盡物之性。以至與天地參耳。是蓋明乎天地人物其性通也。豈不與佛教所謂萬物同一真性者似乎。中庸雖謂其大同。而未發其所以同也。及佛氏推其所以同。則謂萬物其本皆一清凈。及其染之遂成人也物也。乃與聖人者差異。此所謂同而異。異而同者也。明其同所以使其求本以修跡趨乎聖人之道也。明其異所以使其修跡而複本不敢濫乎聖人之道德也。其又曰至誠無息。不息則久。久則徴。徴則悠遠以至悠久。所以成物博厚配地。高明配天。悠久無疆如此者不見而章。不動而變

【現代漢語翻譯】現代漢語譯本：唉！如果說儒家經典中有和佛經意思相似的地方，那也只是少數幾個方面含糊地蘊藏著，需要等待佛教來闡發。然而，這些意思隱晦且深遠，後代的儒家註解又拘泥於（儒家）教義，不能遠見聖人的精妙旨意。這難道不是《禮記·中庸》里所說的，『孔子的文章可以聽到，孔子關於人性和天道的論述卻不能聽到』嗎？現在嘗試比較一下，希望陛下能夠關注研究。比如《中庸》說：『通過真誠而明白事理叫做天性，通過明白事理而做到真誠叫做教化。』這難道不像佛經里所說的『實性一相』（一切事物的真實本性都是相同的）嗎？《中庸》只是說了真誠，卻沒有完全說出真誠的原因。等到佛教闡述真誠的原因，就說真誠遍佈法界，存在於萬有之中，覆蓋天地，隱現於鬼神，卻又常常昭示於世，以至於天地鬼神都不能看到它的全部。這只是說了大概的意思。至於重玄疊妙的說法，則存在於各種經典之中。這難道不應該和聖人廣為闡述真誠的說法互相驗證嗎？孔子說：『在鬼神那裡驗證也沒有疑問，即使經過百世等待聖人出現也不會迷惑。』他的意思難道不是這樣嗎？又說：『只有天下最真誠的人才能完全發揮他的本性，能完全發揮他的本性就能完全發揮人的本性，能完全發揮人的本性就能完全發揮萬物的本性，以至於可以和天地並列。』這大概是說明天地人物的本性是相通的。這難道不像佛教所說的『萬物同一真性』嗎？《中庸》雖然說了它們的大同，卻沒有闡發它們為什麼相同。等到佛教推究它們相同的原因，就說萬物的本源都是清凈的，等到被污染了，就變成了人，變成了物，於是就和聖人有了差異。這就是所謂的同而不同，不同而同。闡明它們的相同，是爲了使人們尋求本源，通過修行來接近聖人的道路。闡明它們的不同，是爲了使人們通過修行來恢復本性，不敢濫用聖人的道德。』《中庸》又說：『至誠是沒有止息的。沒有止息就會長久，長久就會顯現，顯現就會悠遠，以至於悠久。』所以成就萬物，廣博深厚可以匹配大地，高大光明可以匹配上天，悠久無邊無際。像這樣，不顯露卻很明顯，不行動卻在變化。

【English Translation】 English version: Alas! If there are similarities between Confucian classics and Buddhist scriptures, they are only a few aspects vaguely contained and need to be elucidated by Buddhism. However, these meanings are obscure and profound, and later Confucian annotations are confined to (Confucian) doctrines, unable to foresee the subtle intentions of the sages. Isn't this what is said in the 'Doctrine of the Mean': 'The writings of Confucius can be heard, but Confucius's discussions on human nature and the Way of Heaven cannot be heard'? Now, let's try to compare them, hoping that Your Majesty will pay attention to the research. For example, the 'Doctrine of the Mean' says: 'To understand one's nature through sincerity is called nature; to achieve sincerity through understanding is called education.' Doesn't this seem similar to what the Buddhist scriptures call 'true nature is the same' (the true nature of all things is the same)? The 'Doctrine of the Mean' only speaks of sincerity but does not fully explain the reason for sincerity. When Buddhism elaborates on the reason for sincerity, it says that sincerity pervades the Dharma Realm, exists in all things, covers heaven and earth, is hidden in ghosts and spirits, but often manifests to the world, so that heaven, earth, ghosts, and spirits cannot see all of it. This is just a general idea. As for the saying of profound mystery upon mystery, it exists in various scriptures. Shouldn't this be verified with the sage's widely elaborated saying of sincerity? Confucius said: 'To verify with ghosts and spirits without doubt, even after a hundred generations of waiting for the appearance of a sage, there will be no confusion.' Isn't that what he meant? He also said: 'Only the most sincere person in the world can fully develop his nature; one who can fully develop his nature can fully develop human nature; one who can fully develop human nature can fully develop the nature of all things, so that he can be equal to heaven and earth.' This probably explains that the nature of heaven, earth, humans, and things are interconnected. Isn't this like what Buddhism calls 'all things share the same true nature'? Although the 'Doctrine of the Mean' speaks of their great sameness, it does not explain why they are the same. When Buddhism investigates the reason for their sameness, it says that the origin of all things is pure, and when they are polluted, they become humans and things, and then they differ from the sages. This is the so-called same but different, different but same. Clarifying their sameness is to enable people to seek the origin and approach the path of the sages through practice. Clarifying their difference is to enable people to restore their nature through practice and not dare to abuse the morality of the sages.' The 'Doctrine of the Mean' also says: 'Sincerity is without ceasing. Without ceasing, it will be long-lasting; long-lasting, it will be evident; evident, it will be far-reaching, even to eternity.' Therefore, it accomplishes all things, and its breadth and depth can match the earth, and its height and brightness can match the heavens, and its duration is boundless. Like this, it is obvious without being revealed, and it is changing without moving.

。無為而成。天地之道可一言而盡矣。豈不與佛所謂法界常住不增不減者似乎。中庸其意尚謙。未逾其天地者也。及佛氏所論法界者。謂其廣大靈明而包里乎十方者也。其謂博厚高明。豈止與天地相配而已矣。經曰。不知色身外洎山河大地虛空咸是妙明真心中物。豈不然乎。而孔子未發之者。蓋尊天地而欲行其教也。其所謂悠久所以成物。是亦可求其包含之意耳。其又曰。其為物不貳則其生物不測。天地之道博也厚也高也明也悠也久也。今夫天斯昭昭之多。及其無窮也。日月星辰系焉。萬物覆焉。以至夫地一撮土之多雲云者。是豈不與佛教所謂世界之始乃有光明風輪先色界天其後有安住風輪成乎天地者似乎。中庸雖尊其所以生。而未見其所以生也。及佛氏謂乎天地山河之所以生者。其本由夫群生心識之所以變。乃生此諸有為之相耳。故經曰。想澄成國土。知覺乃眾生。孔子所謂其為物不二。其生物不測者。似此而不疑。亦以分明者也。若洪範五福六極之說者。此儒者極言其報應者也。嘗竊考之其意微旨。若關乎佛氏所云其三界者也。註疏者亦牽于教。不復能遠推之。豈為然也。其一曰。兇短折壽。其五曰。惡惡丑也。若有殤子者。才生則死。豈亦惡政所加而致兇短折耶。蓋人生其相狀妍丑者。乃父母所生其形素定。豈

【現代漢語翻譯】現代漢語譯本無為而成就。天地執行的規律可以用一句話概括。這難道不像佛所說的『法界常住，不增不減』嗎？《中庸》的意旨還在於謙遜，沒有超越天地的範疇。而佛家所說的法界，是指其廣大靈明，包容十方。其所說的博厚高明，豈止是與天地相配而已呢？佛經說：『不知道色身之外，乃至山河大地虛空，都是妙明真心中的事物。』難道不是這樣嗎？而孔子沒有闡發這一點，是因為他尊重天地，想要推行他的教化。他所說的悠久才能成就萬物，也是可以探求其包含的意義的。他又說：『它的本性專一不二，所以產生萬物變化莫測。』天地執行的規律是廣博、深厚、高遠、光明、悠長、恒久的。現在看天空，不過是點點光明聚集，但到了無窮遠處，日月星辰都懸掛在那裡，萬物都覆蓋在下面。至於大地，不過是一撮土的積累等等。這難道不像佛教所說的世界之初，先有光明風輪，然後有安住風輪，成就天地嗎？《中庸》雖然尊重天地產生萬物的原因，但沒有看到天地產生的原因。而佛家所說的天地山河產生的原因，根本在於眾生心識的變現，才產生這些有為之相。所以佛經說：『妄想澄凈則成就國土，知覺就是眾生。』孔子所說的『它的本性專一不二，所以產生萬物變化莫測』，似乎就是這個道理，沒有什麼可懷疑的，也是很明白的。至於《洪範》五福六極的說法，這是儒家極力闡述的報應。我曾經私下考察其意旨，似乎與佛家所說的三界有關。註釋疏解的人也拘泥於儒家的教義，不能再做更深遠的推論，難道是這樣嗎？其中第一種是兇短折壽，第五種是惡丑。如果是有早夭的嬰兒，剛出生就死了，難道也是因為惡劣的政治所導致的兇短折壽嗎？人生來相貌美醜，是父母所生，其形體本來就已註定，難道

【English Translation】 English version It is achieved through non-action. The way of Heaven and Earth can be summarized in one sentence. Isn't this similar to what the Buddha called 'Dharma Realm is constant, neither increasing nor decreasing'? The meaning of 'The Doctrine of the Mean' still lies in humility, not exceeding the scope of Heaven and Earth. As for the Dharma Realm discussed by the Buddhists, it refers to its vastness, luminosity, and encompassing of the ten directions. Its so-called breadth, depth, height, and clarity are not merely matching Heaven and Earth. The Sutra says: 'Not knowing that outside the physical body, even mountains, rivers, the great earth, and empty space are all objects within the wondrously bright true mind.' Isn't that so? And Confucius did not elaborate on this point because he respected Heaven and Earth and wanted to promote his teachings. His saying that longevity is the way to accomplish things can also be explored for its inclusive meaning. He also said: 'Its nature is singular and not dual, so its production of things is unfathomable.' The way of Heaven and Earth is broad, deep, high, bright, long, and lasting. Now, looking at the sky, it is just a collection of bright spots, but at infinity, the sun, moon, and stars are suspended there, and all things are covered below. As for the earth, it is just an accumulation of a handful of soil, and so on. Isn't this similar to what Buddhism calls the beginning of the world, first there is the luminous wind wheel, and then there is the stable wind wheel, which accomplishes Heaven and Earth? Although 'The Doctrine of the Mean' respects the reason why Heaven and Earth produce all things, it does not see the reason why Heaven and Earth are produced. And what the Buddhists say about the reason for the production of Heaven, Earth, mountains, and rivers is fundamentally due to the transformation of the minds of sentient beings, which then produces these conditioned phenomena. Therefore, the Sutra says: 'Delusional thoughts purified become lands, and awareness is sentient beings.' Confucius's saying that 'Its nature is singular and not dual, so its production of things is unfathomable' seems to be this principle, there is nothing to doubt, and it is also very clear. As for the saying of the Five Blessings and Six Extremes in the 'Hong Fan' (Great Plan), this is the Confucianists' vigorous exposition of retribution. I have privately examined its meaning, which seems to be related to the Three Realms mentioned by the Buddhists. Those who annotate and explain are also bound by Confucian doctrines and cannot make further inferences. Is that so? The first of these is misfortune, premature death, and shortened lifespan, and the fifth is ugliness. If there are infants who die young, dying as soon as they are born, is this also because of bad politics leading to misfortune, premature death, and shortened lifespan? The appearance of people, whether beautiful or ugly, is determined by their parents, and their physical form is already predetermined. Is it

必謂當世惡政而致之乎。然聖人含其意而未發者。豈不以人情便近而昧遠。未即以他生語之疑。其亦有所待者也。及乎佛教。謂人生之美惡適以其往世修與不修致如此也。此世修與不修。則其美惡之報復在其後世耳。用此以求孔子之意。可盡也。若繫辭曰。原始要終故有死生之說。精氣為物遊魂為變。是故知鬼神之情狀。是豈不與佛氏所謂生死者皆以神識出沒諸趣者似乎。孔子略言。蓋其發端耳。及佛氏所明夫生死變化者。非謂天地造化自然耳。蓋生死者各以其業感為人為鬼神為異類。而其生死變化之所以然者。於此不亦益明乎。詩曰。神之格思。不可度思。矧可射思。書曰。茲致多生先哲王在天。是不唯聖人但欲致敬于鬼神耳。亦意謂人之精明不滅。不可不治之也。此與佛教人人為德為善資神以清升者何以異乎。孔子但不顯說耳。及佛氏則推而盡之矣。晉書。王坦之與竺法師相約報驗之事。其亦明矣。佛教其言不虛。多此類也。而如此數說者皆造其端于儒。而廣推效于佛。豈聖人自以冥數潛通不使人而輒識乎。不爾何其道理之相貫如此也。漢書曰。蓋遵俗無方適物異會取諸同歸指諸疑說。則大道通耳。豈不然乎。而列子亦謂。孔子嘗曰。西方之人有聖者焉。不治而不亂。不言不自信。不化而自行。蕩蕩乎民無能名焉

。然列子之說雖不載於五經六籍。蓋尊中國聖人以立教。或雖有其言而不宜書之。諸子得以志之耶。此儒佛不可相非。又益明矣。抑又聞佛謂于其道未有了者謂之權教。于其道瞭然者謂之實教。實者受人以頓。權者受人以漸。所謂人天乘者蓋言其漸之漸者也。今以儒五常之教較之。正與其五教十善人天乘者同也。豈儒之聖人不亦以佛之權者而教人以漸乎。佛經所謂孔子乃是昔儒童聖人焉。或其然也。故傳曰。可與適道未可與權。權者不亦甚而不易知乎。然佛法播此。故亦已久矣。見重於人君臣之聖賢者。胡可勝數。而陛下之聖祖。宗奉其法而張之。其又過於古之天子也。先皇帝至聖最知。其然雖作祟釋論廣之。今　陛下明聖。又悉究其道妙天下方向風慕德。欲因　陛下而以佛為善也。世之學者何其未知信也。然雖大公之世可以顯大道。大明之人可以斷大疑。今　陛下聖人誠大明也　陛下盛世誠大公也。而正夫儒佛二聖人之道斷天下之疑。豈不屬　陛下今日耳。某幸　陛下出其書與公卿詳之。茍其說不甚謬妄。愿垂天下使儒者儒之佛者佛之。各以其法贊　陛下之化治如前所論。遺為萬世定鑒而後制絕其相訾之說。俾佛法而更始自　陛下聖朝。是不唯佛之徒之幸。抑亦天下生靈之幸豈唯生靈之幸。亦天下鬼神之大慶也。抑

【現代漢語翻譯】現代漢語譯本：然而，《列子》的學說雖然沒有記載在五經六籍中，大概也是尊崇中國聖人來立教的。或許有些話雖然有，但不適合寫在書上，所以諸子百家才得以記錄下來吧。由此可見，儒家和佛家不應該互相非議，這一點更加明顯了。而且，我還聽說佛家認為對於佛道還沒有完全領悟的人，就用權教來教導；對於佛道已經完全領悟的人，就用實教來教導。實教是讓人頓悟，權教是讓人漸悟。所謂人天乘，大概就是指漸悟中最淺顯的教義。現在用儒家的五常之教來比較，正和佛家五戒十善的人天乘相同。難道儒家的聖人不是也用佛家的權教來教導人們逐漸領悟嗎？佛經上說孔子乃是過去的儒童聖人。或許就是這樣吧。所以《傳》上說：『可以和他一起走正道，不可以和他講權變。』權變不是太過深奧而不容易理解嗎？然而佛法傳播到這裡，也已經很久了。受到人君臣子中的聖賢重視的，數不勝數。而陛下您的聖祖，宗奉佛法並且弘揚它，這又超過了古代的天子。先皇帝至聖至明，深知其中的道理，所以作《崇釋論》來闡揚它。現在陛下您英明聖哲，又完全探究了佛法的奧妙，天下都向往您的德行，想要藉助陛下您來把佛法當作善法。世上的學者為什麼還不知道相信呢？然而，只有在大公無私的時代，才可以彰顯大道；只有非常英明的人，才可以決斷重大的疑難。現在陛下您是聖人，確實非常英明；陛下您的盛世，確實是大公無私的時代。由您來匡正儒家和佛家這兩位聖人的道理，決斷天下的疑難，豈不是屬於陛下您今天的責任嗎？我希望陛下您把這些書籍拿出來和各位公卿大臣詳細討論。如果其中的道理不是非常荒謬，希望您允許天下人，讓儒者行儒道，讓信佛者信佛法，各自用自己的方法來讚美陛下您的教化和治理，就像前面所說的，留下萬世的典範，然後禁止互相詆譭的言論，使佛法在陛下您的聖朝重新開始。這不僅是佛門弟子的幸運，也是天下百姓的幸運，不僅是天下百姓的幸運，也是天下鬼神的大喜事啊。 English version: However, although the teachings of Liezi (Liezi, a Daoist philosopher) are not recorded in the Five Classics and Six Arts, they probably also respect the Chinese sages to establish their teachings. Perhaps some words, although existing, are not suitable for writing in books, so the various schools of thought were able to record them. From this, it can be seen that Confucianism and Buddhism should not criticize each other, which is even more obvious. Moreover, I have also heard that Buddhism believes that for those who have not fully understood the Buddha's path, the expedient teachings (upaya) are used to teach them; for those who have fully understood the Buddha's path, the true teachings (paramartha) are used to teach them. The true teachings lead to sudden enlightenment, while the expedient teachings lead to gradual enlightenment. The so-called Human-Deva Vehicle (manushya-deva-yana), probably refers to the most superficial teachings of gradual enlightenment. Now, comparing it with the Confucian teachings of the Five Constant Virtues, it is exactly the same as the Human-Deva Vehicle of the Buddhist Five Precepts and Ten Virtues. Could it be that the Confucian sages also use the expedient teachings of Buddhism to teach people to gradually understand? The Buddhist scriptures say that Confucius was a past Confucian child sage. Perhaps that is the case. Therefore, the Commentary says: 'One can walk the right path with him, but one cannot talk about expediency with him.' Isn't expediency too profound and not easy to understand? However, the Dharma has spread here for a long time. Countless sages and worthies among the rulers and ministers have valued it. And Your Majesty's sacred ancestors revered the Dharma and promoted it, which surpassed the ancient emperors. The late emperor was supremely wise and knew the truth, so he wrote 'On Honoring Buddhism' to expound it. Now Your Majesty is wise and sagacious, and has fully explored the mysteries of the Dharma. The world yearns for your virtue and wants to use Your Majesty to regard the Dharma as good. Why don't the scholars of the world know to believe? However, only in an era of great impartiality can the great path be revealed; only a very wise person can resolve major doubts. Now Your Majesty is a sage, indeed very wise; Your Majesty's prosperous age is indeed an era of great impartiality. To rectify the doctrines of the two sages of Confucianism and Buddhism, and to resolve the doubts of the world, isn't that Your Majesty's responsibility today? I hope that Your Majesty will take out these books and discuss them in detail with the various ministers. If the doctrines are not too absurd, I hope you will allow the people of the world to let the Confucians practice Confucianism and the Buddhists believe in Buddhism, each using their own methods to praise Your Majesty's teachings and governance, as mentioned earlier, leaving a model for all ages, and then prohibit the words of mutual slander, so that the Dharma can start anew in Your Majesty's sacred dynasty. This is not only the good fortune of the Buddhist disciples, but also the good fortune of the people of the world, not only the good fortune of the people of the world, but also the great joy of the ghosts and gods of the world.

【English Translation】 English version: However, although the teachings of Liezi (Liezi, a Daoist philosopher) are not recorded in the Five Classics and Six Arts, they probably also respect the Chinese sages to establish their teachings. Perhaps some words, although existing, are not suitable for writing in books, so the various schools of thought were able to record them. From this, it can be seen that Confucianism and Buddhism should not criticize each other, which is even more obvious. Moreover, I have also heard that Buddhism believes that for those who have not fully understood the Buddha's path, the 'expedient teachings' (upaya) are used to teach them; for those who have fully understood the Buddha's path, the 'true teachings' (paramartha) are used to teach them. The true teachings lead to sudden enlightenment, while the expedient teachings lead to gradual enlightenment. The so-called 'Human-Deva Vehicle' (manushya-deva-yana), probably refers to the most superficial teachings of gradual enlightenment. Now, comparing it with the Confucian teachings of the Five Constant Virtues, it is exactly the same as the Human-Deva Vehicle of the Buddhist Five Precepts and Ten Virtues. Could it be that the Confucian sages also use the expedient teachings of Buddhism to teach people to gradually understand? The Buddhist scriptures say that Confucius was a past Confucian child sage. Perhaps that is the case. Therefore, the Commentary says: 'One can walk the right path with him, but one cannot talk about expediency with him.' Isn't expediency too profound and not easy to understand? However, the Dharma has spread here for a long time. Countless sages and worthies among the rulers and ministers have valued it. And Your Majesty's sacred ancestors revered the Dharma and promoted it, which surpassed the ancient emperors. The late emperor was supremely wise and knew the truth, so he wrote 'On Honoring Buddhism' to expound it. Now Your Majesty is wise and sagacious, and has fully explored the mysteries of the Dharma. The world yearns for your virtue and wants to use Your Majesty to regard the Dharma as good. Why don't the scholars of the world know to believe? However, only in an era of great impartiality can the great path be revealed; only a very wise person can resolve major doubts. Now Your Majesty is a sage, indeed very wise; Your Majesty's prosperous age is indeed an era of great impartiality. To rectify the doctrines of the two sages of Confucianism and Buddhism, and to resolve the doubts of the world, isn't that Your Majesty's responsibility today? I hope that Your Majesty will take out these books and discuss them in detail with the various ministers. If the doctrines are not too absurd, I hope you will allow the people of the world to let the Confucians practice Confucianism and the Buddhists believe in Buddhism, each using their own methods to praise Your Majesty's teachings and governance, as mentioned earlier, leaving a model for all ages, and then prohibit the words of mutual slander, so that the Dharma can start anew in Your Majesty's sacred dynasty. This is not only the good fortune of the Buddhist disciples, but also the good fortune of the people of the world, not only the good fortune of the people of the world, but also the great joy of the ghosts and gods of the world.

又聞　陛下存佛教於天下者。必欲其與生為福之。效天下之人以為其徒者。必欲行其教法也。欲其教行則必欲以其法而導人為善也。如此則天下為善為福誠繫於其法。法行與否誠繫於其徒也。是以天下務其徒而為急。茍存其法而其徒不得其人。其法亦何以為效也。易曰。茍非其人道不虛行。豈不然哉。然則得人在制其徒。及其時而學習之使成其器。及其時則其學習易成人。過其時則其教諭難入也。昔佛制使人年盈二十。乃使得受具足戒出家則聽以其沙彌從事沙彌者蓋容以其童子而出家也。其意以後世其人根器益鈍而頓解者鮮。必資其早教少習。及其心未濫而漸之於道也。二十乃得受具足戒者。蓋以習性已成志慮已定。可使守戒而行道也。其自既爾必能推之以善於人也。故謂三寶之間相承而續佛慧命者。唯藉于僧寶耳。其出家之制在律部最為定法。不可輒逾也。昔進言于　陛下者曰。其人未年二十者不得聽之出家。何其與佛制大相戾耶。二十而出家者姑使其預僧勝緣可也。茍欲其大成器行道而與　陛下導人為善。恐其未然也。此可自驗。夫二十而始出家者。使其稍聰且明。誦一經矻矻不暇他習三四年僅就。及其試之一舉而得者。百不一二。其次五六年乃誦一經。其次暗鈍者。或十年而僅能誦之。茍其如此幸得納戒而為僧

【現代漢語翻譯】現代漢語譯本：又聽說陛下您在天下弘揚佛教，一定是希望它能為百姓帶來福祉。您希望天下百姓都成為佛教徒，一定是希望推行佛教的教法。希望教法得以推行，一定是希望用佛法來引導人們行善。這樣看來，天下百姓行善得福，確實與佛法息息相關；佛法能否推行，確實與僧徒息息相關。因此，天下治理的當務之急是培養僧徒。如果佛法存在，但僧徒卻不稱職，那麼佛法又如何發揮作用呢？《易經》說：『如果不是合適的人，道是不會有效推行的。』難道不是這樣嗎？既然如此，那麼得到人才的關鍵在於管理僧徒，在適當的時候讓他們學習，使他們成為有用之才。在適當的時候，他們的學習容易成功；過了適當的時候，教誨就難以深入人心。過去，佛制定規矩，使人年滿二十歲，才能受具足戒出家，允許沙彌從事相關事務。沙彌，大概是允許童子出家。佛的意思是，後世人們的根器越來越遲鈍，頓悟的人很少，必須依靠早期的教育和學習，趁著他們的心還沒有被污染，逐漸引導他們走上正道。二十歲才能受具足戒，是因為他們的習性已經養成，志向和考慮已經確定，可以讓他們遵守戒律，修行正道。他們自己既然能夠做到這樣，必定能夠推己及人，使他人也行善。所以說，在佛、法、僧三寶之間，能夠傳承和延續佛陀慧命的，唯有僧寶。出家的制度在律部中是最為確定的法規，不可隨意更改。過去向陛下進言的人說，未滿二十歲的人不得允許出家，這與佛制是多麼大的違背啊！二十歲才出家的人，姑且讓他們預先結下僧團的殊勝因緣，或許可以。如果希望他們能夠大有作為，修行正道，並與陛下一起引導人們行善，恐怕難以實現。這一點是可以驗證的。那些二十歲才開始出家的人，即使他們稍微聰明一些，背誦一部經書也要辛辛苦苦，沒有時間學習其他東西，三四年才能勉強完成。等到考試的時候，一次就能通過的人，百裡挑一。其次的人，五六年才能背誦一部經書。再次是那些愚笨遲鈍的人，或許十年才能勉強背誦。如果他們這樣，僥倖得以受戒成為僧人。

【English Translation】 English version: Furthermore, I have heard that Your Majesty's support of Buddhism throughout the land is certainly with the desire that it brings blessings to the people. Your desire that the people of the land become followers is certainly with the desire to promote the teachings of Buddhism. Wishing the teachings to be practiced is certainly with the desire to guide people to do good through the Dharma. In this way, the goodness and blessings of the people of the land are truly tied to the Dharma; whether the Dharma can be practiced is truly tied to the Sangha (community of monks). Therefore, the urgent task for governing the land is to cultivate the Sangha. If the Dharma exists, but the Sangha is not qualified, then how can the Dharma be effective? The Book of Changes says, 'If it is not the right person, the Way will not be effectively practiced.' Is it not so? Since this is the case, then the key to obtaining talent lies in managing the Sangha, allowing them to learn at the appropriate time, and making them useful talents. At the appropriate time, their learning is easy to succeed; after the appropriate time, the teachings are difficult to penetrate the heart. In the past, the Buddha established the rule that a person must be twenty years old to receive the full ordination (具足戒, jùzújiè) and become a monk, allowing Shāmaṇeras (沙彌, novice monks) to engage in related affairs. Shāmaṇeras, are probably allowed for young children to become monks. The Buddha's intention is that in later generations, people's faculties will become increasingly dull, and those who have sudden enlightenment will be few, so they must rely on early education and learning, taking advantage of their minds not yet being polluted, and gradually guiding them onto the right path. The reason why one must be twenty years old to receive the full ordination is because their habits have been formed, and their aspirations and considerations have been determined, so that they can be made to observe the precepts and practice the Way. Since they themselves can do this, they will certainly be able to extend it to others, so that others can also do good. Therefore, it is said that among the Three Jewels (三寶, Sānbǎo - Buddha, Dharma, Sangha), the only one that can inherit and continue the Buddha's wisdom-life is the Sangha Jewel. The system of ordination is the most definite rule in the Vinaya (律部, monastic code), and cannot be changed arbitrarily. Those who spoke to Your Majesty in the past said that those under the age of twenty should not be allowed to become monks, which is such a great violation of the Buddha's rules! Those who become monks at the age of twenty, let them first form a preliminary connection with the auspicious conditions of the Sangha, perhaps. If you want them to be able to achieve great things, practice the Way, and guide people to do good together with Your Majesty, I am afraid it will be difficult to achieve. This can be verified. Those who start to become monks at the age of twenty, even if they are slightly smarter, it will take them hard work to recite a scripture, and they will not have time to learn other things, and it will take them three or four years to barely complete it. When it comes to the exam, those who can pass it in one go are one in a hundred. The next ones will take five or six years to recite a scripture. The next are those who are stupid and dull, perhaps it will take them ten years to barely recite it. If they are like this, they are fortunate to be ordained and become monks.

其人年不三十已四十矣。就使其人三十五六而使預大戒。猶恐其捍格而不勝其學習也。況以三四十者而欲其通明練習。其所謂禪者講者律者戒定慧者。他教聖人之道異方殊俗之言語者。此又恐其不能也。必爾使其二十而始出家者。不亦誤乎。進言。又以其少預僧倫。加於耆宿之上為嫌。乃謂制之。然此以僧坐列之法而律成之可也。夫僧坐列之法。亦有以聲德而相推上下者也。不止其年臘高者須上。有名德而年少者必下也。今以其坐列高下而遂定其出家制。豈謂得其事宜耶。夫佛製出家之律。蓋其徒所生之本源耶。茍汩其源而欲其流之清。是亦惑矣。大凡人知道而有所守者。其為非則鮮矣。其不知道而無所守者。其作過必多矣。若近世僧輩以過而觸　陛下刑禁者。蓋其習學不正罔有所守而致然耶。某竊恐其徒而今而後。益無所守頻觸刑禁。並其教道而辱之。又憂其法益不得其人。而聖人之法微而遂滅矣。用此常寢不安食不甘。實欲　陛下復其舊制遵行　先帝之法。務與佛制而相近也。出家則不限年之少壯。其業稍精則宜廣之。其心益誠則宜正之。如此庶幾萬一得其人也。又幸　陛下精其師率者宜勸之正。其正者而廣之。如此亦庶幾其徒萬一軌道而鮮過也。所謂其師率者今天下主禪之眾者主其講之眾者所謂置正者。今郡國

【現代漢語翻譯】現代漢語譯本：那個人年齡不到三十也已經四十了。就算讓那個人三十五六歲就讓他受大戒（佛教中的高級戒律），還恐怕他牴觸而不勝任學習。何況是讓三四十歲的人想要他通達明白地練習。那些所謂的禪宗、講經、律宗、戒定慧（佛教修行的各個方面），其他教派聖人的道理，不同地方不同風俗的言語，這又恐怕他不能做到。一定要讓那些二十歲才出家的人，難道不是耽誤了嗎？進一步說，又因為他年紀小就位列僧眾之前，超過年長有德者而感到不滿，於是想要限制他。然而這可以用僧眾座次排列的規矩來用戒律加以規範。僧眾座次排列的規矩，也有根據聲望和德行互相推舉上下位置的，不只是年齡和僧臘高的人必須在上，有名望和德行而年紀小的人必定在下。現在因為座次高低就決定出家的限制，難道說這樣處理事情就適宜嗎？佛制定出家的戒律，是僧團產生的根本源頭啊。如果堵塞源頭卻想要水流清澈，這也是糊塗啊。大凡人知道道理並且有所操守，那麼他犯錯就很少了。那些不知道道理而沒有操守的人，他犯的過錯必定很多。如果近世僧侶因為犯錯而觸犯陛下的刑律禁令，大概是因為他們學習不正，沒有操守而導致的。我私下擔心僧團從今以後，更加沒有操守，頻繁觸犯刑律禁令，連他們的教義也因此受到侮辱。又擔心佛法越來越不能被合適的人掌握，聖人的佛法衰微而最終滅亡。因此常常寢食難安，實在希望陛下恢復舊制，遵行先帝的法令，務必與佛制相接近。出家不限制年齡大小，如果學業稍微精進就應該加以推廣，如果心意更加真誠就應該加以匡正。這樣或許萬一能得到合適的人才。又希望陛下考察那些僧團的領導者，應該勸導他們走正道，對於那些走正道的人加以推廣。這樣也或許僧團萬一能走上正軌而少犯過錯。所謂僧團的領導者，就是今天下主持禪宗的人，主持講經的人，所謂設定正職，就是現在各郡國。 English version: That person, even if not yet thirty, is already forty. Even if that person is thirty-five or six and is made to receive the great precepts (higher precepts in Buddhism), there is still concern that he will resist and be unable to handle the learning. Moreover, wanting someone in their thirties or forties to thoroughly and clearly practice, those so-called Zen practitioners, scripture lecturers, Vinaya masters, practitioners of precepts, concentration, and wisdom (various aspects of Buddhist practice), the doctrines of sages from other religions, and the languages of different places and customs, this is again feared to be beyond their capabilities. Insisting that those who only become monks at twenty are not being delayed? Furthermore, there is dissatisfaction because someone young is placed before the monastic community, surpassing the elders and virtuous, thus wanting to restrict him. However, this can be regulated by the rules of seating arrangements in the Sangha, using the Vinaya. The rules of seating arrangements in the Sangha also have those who mutually promote each other up and down based on reputation and virtue; it is not only that those with high age and monastic seniority must be above, but those with fame and virtue who are young must be below. Now, because of the high or low seating arrangement, the restrictions on ordination are determined; can it be said that handling matters in this way is appropriate? The Buddha's precepts for ordination are the fundamental source from which the Sangha arises. If the source is blocked, yet one desires the stream to be clear, this is also foolish. Generally, people who know the principles and have integrity rarely commit wrongdoings. Those who do not know the principles and have no integrity will inevitably commit many transgressions. If monks in recent times violate His Majesty's laws and prohibitions due to transgressions, it is probably because their learning is improper and they have no integrity, leading to this. I privately worry that from now on, the Sangha will have even less integrity, frequently violating laws and prohibitions, and even their doctrines will be insulted as a result. I also worry that the Dharma will increasingly fail to be grasped by suitable people, and the sages' Dharma will decline and eventually perish. Therefore, I often have trouble sleeping and eating, truly hoping that Your Majesty will restore the old system, follow the decrees of the late emperor, and strive to be close to the Buddha's precepts. Ordination should not be limited by age, and if studies are slightly advanced, they should be promoted; if the intention is more sincere, it should be rectified. In this way, perhaps one in ten thousand can obtain suitable talent. I also hope that Your Majesty will examine the leaders of the Sangha, and should advise them to follow the right path, and promote those who follow the right path. In this way, perhaps the Sangha can get on the right track and commit fewer transgressions. The so-called leaders of the Sangha are those who preside over Zen today, those who preside over scripture lectures, the so-called setting up of official positions, which are now in the prefectures and states.

【English Translation】 That person, even if not yet thirty, is already forty. Even if that person is thirty-five or six and is made to receive the great precepts (higher precepts in Buddhism), there is still concern that he will resist and be unable to handle the learning. Moreover, wanting someone in their thirties or forties to thoroughly and clearly practice, those so-called Zen practitioners, scripture lecturers, Vinaya masters, practitioners of precepts, concentration, and wisdom (various aspects of Buddhist practice), the doctrines of sages from other religions, and the languages of different places and customs, this is again feared to be beyond their capabilities. Insisting that those who only become monks at twenty are not being delayed? Furthermore, there is dissatisfaction because someone young is placed before the monastic community, surpassing the elders and virtuous, thus wanting to restrict him. However, this can be regulated by the rules of seating arrangements in the Sangha, using the Vinaya. The rules of seating arrangements in the Sangha also have those who mutually promote each other up and down based on reputation and virtue; it is not only that those with high age and monastic seniority must be above, but those with fame and virtue who are young must be below. Now, because of the high or low seating arrangement, the restrictions on ordination are determined; can it be said that handling matters in this way is appropriate? The Buddha's precepts for ordination are the fundamental source from which the Sangha arises. If the source is blocked, yet one desires the stream to be clear, this is also foolish. Generally, people who know the principles and have integrity rarely commit wrongdoings. Those who do not know the principles and have no integrity will inevitably commit many transgressions. If monks in recent times violate His Majesty's laws and prohibitions due to transgressions, it is probably because their learning is improper and they have no integrity, leading to this. I privately worry that from now on, the Sangha will have even less integrity, frequently violating laws and prohibitions, and even their doctrines will be insulted as a result. I also worry that the Dharma will increasingly fail to be grasped by suitable people, and the sages' Dharma will decline and eventually perish. Therefore, I often have trouble sleeping and eating, truly hoping that Your Majesty will restore the old system, follow the decrees of the late emperor, and strive to be close to the Buddha's precepts. Ordination should not be limited by age, and if studies are slightly advanced, they should be promoted; if the intention is more sincere, it should be rectified. In this way, perhaps one in ten thousand can obtain suitable talent. I also hope that Your Majesty will examine the leaders of the Sangha, and should advise them to follow the right path, and promote those who follow the right path. In this way, perhaps the Sangha can get on the right track and commit fewer transgressions. The so-called leaders of the Sangha are those who preside over Zen today, those who preside over scripture lectures, the so-called setting up of official positions, which are now in the prefectures and states.

之僧正者也。果不以其僥倖為誠能張其教法者。幸少加以禮服。脫以其公而失之亦將宥之。察吏誣而無屈陷之刑。如此可以使其徒而慕之尚之也。是亦勸誘之一道也。其徒茍欲求師訪道千里之遠。有司不以憑由而阻之。使人無迫戚之心往來裕如也。然憑由之制本用防惡。及其小吏侮之而返更防善。此又在百執事而宜深察之。若某委于山谷不數數於世。亦已久矣。方其著書欲出山中。而耆舊者把袂而相留曰。爾以道自勝於山林可謂得矣。乃一旦而輒動。何不自重其去就。且留。某謂其人曰。吾佛法實聖賢之道源。天下之善本。今其人不知。乃相與譏佛而沮法。吾憂其損天下之善本。欲往賴吾　帝而勸誘之。亦欲資其治世也。神明在上實聞斯語。非如他術炫鬻僥倖欲有求也。然平生為法不為已。不亦重乎。而某一介守死。豈足自為輕重也。其人又曰。吾　帝以寺廟與爾徒布諸四海。豈不盛矣。亦云何哉。某又謂之曰。爾屬知其一不知其二。夫聖人之道在正。不在盛也。而某區區螻蟻之志。其實如此。儻　陛下垂天地之察則其幸爾。契嵩之書。其前後臣之。其中名之者。亦有所云也。夫君臣之謂。蓋聖人以定在公者尊卑也。自古唯衣冠縉紳者歟。今為僧祝髮隳形儀。范與人間雖異而輒與衣冠。所稱相濫不乃失其事宜耶。孔子

【現代漢語翻譯】現代漢語譯本：這是僧正（Sōjō，佛教僧官名）的職責。如果他不是靠僥倖獲得地位，而是真心能夠弘揚教法，那麼稍微給予他禮遇也是應該的。即使因為他的公事而有所失誤，也應該寬恕他。考察官吏時，不要因為誣告而施加冤屈的刑罰。這樣做可以使他的弟子們敬慕他、尊重他。這也是勸導的一種方法。他的弟子如果想要尋師訪道，即使遠在千里之外，有關部門也不要以沒有憑證為理由而阻止他們，使人們沒有迫切的心情，往來從容。然而，憑證制度本來是爲了防止壞人，等到小吏侮辱他們而返回，反而變成了防止好人。這又需要各位官員深入考察。如果像契嵩（Chìsōng，人名，北宋僧人）那樣隱居山谷，不經常出現在世上，也已經很久了。當他著書想要出山的時候，年長的人拉著他的袖子勸阻他說：『你用佛法戰勝自己在山林中，可以說是得道了。現在一旦要離開，為什麼不自己慎重考慮一下去留呢？還是留下吧。』契嵩對那個人說：『我的佛法是聖賢之道的源頭，天下善良的根本。現在人們不瞭解，卻一起譏諷佛法，阻撓佛法的傳播。我擔心這會損害天下善良的根本，想要去依靠我的皇上，勸導他們，也想幫助他治理天下。神明在上，實在聽到了這些話。不像其他方術那樣炫耀，靠僥倖來求取什麼。』然而，我平生爲了佛法而不是爲了自己，這難道不重要嗎？而我契嵩只是一個堅守節操的人，難道會爲了自己而輕重嗎？』那個人又說：『我們的皇上把寺廟佈滿四海，難道還不興盛嗎？你又想怎麼樣呢？』契嵩又對他說：『你只知道其一，不知道其二。聖人的道在於正，不在於盛。而我小小的願望，其實就是這樣。如果陛下能夠像天地一樣明察，那就是我的幸運了。』契嵩的書，前後都有大臣的署名。其中稱呼他們的，也有所說道。所謂君臣，是聖人用來確定在公事上的尊卑的。難道自古以來只有穿官服的士大夫才能被稱為臣嗎？現在僧人剃髮，改變形貌，和世俗之人雖然不同，卻也和穿官服的人並列，這種稱呼上的混淆，難道不是失去了它的本意嗎？孔子 English version: This is the duty of the Sōjō (僧正, a Buddhist ecclesiastical title). If he does not attain his position by chance but is truly capable of propagating the Dharma, then it is appropriate to grant him some courtesy. Even if he makes mistakes in his public duties, he should be forgiven. When examining officials, do not impose unjust punishments based on false accusations. Doing so will cause his disciples to admire and respect him. This is also a method of persuasion. If his disciples wish to seek teachers and visit the Way, even if it is thousands of miles away, the relevant authorities should not obstruct them on the grounds of lacking credentials, allowing people to come and go freely without feeling pressured. However, the credential system was originally intended to prevent evildoers, but when petty officials insult them and turn them away, it becomes a means of preventing good people. This again requires all officials to investigate deeply. If someone like Chìsōng (契嵩, a person's name, a Song Dynasty monk) lives in seclusion in the mountains and does not frequently appear in the world, it has already been a long time. When he was writing a book and wanted to leave the mountains, the elders grabbed his sleeves and dissuaded him, saying, 'You have overcome yourself in the mountains with the Dharma, which can be said to be enlightenment. Now that you want to leave, why don't you carefully consider your departure? Stay here.' Chìsōng said to that person, 'My Buddha-dharma is the source of the way of sages and the root of goodness in the world. Now people do not understand it, but together they ridicule the Buddha-dharma and obstruct its propagation. I am worried that this will harm the root of goodness in the world, and I want to rely on my Emperor to persuade them, and also want to help him govern the world. The gods above have truly heard these words. It is not like other techniques that boast and seek something by chance.' However, I have lived my life for the Dharma and not for myself, is this not important? And I, Chìsōng, am just a person who adheres to integrity, how can I weigh things lightly for myself?' That person also said, 'Our Emperor has spread temples all over the world, is it not prosperous enough? What else do you want?' Chìsōng said to him again, 'You only know one thing, but not the other. The way of the sages lies in righteousness, not in prosperity. And my small wish is actually like this. If His Majesty can observe like heaven and earth, then that would be my good fortune.' Chìsōng's books are signed by ministers before and after. There is also something to be said about how they are addressed. The so-called ruler and ministers are what the sages use to determine the hierarchy in public affairs. Has it been the case since ancient times that only officials in robes and hats can be called ministers? Now monks shave their heads and change their appearance, and although they are different from ordinary people, they are also ranked alongside officials in robes and hats. Isn't this confusion of titles losing its original meaning? Confucius

【English Translation】 This is the duty of the Sōjō (僧正, a Buddhist ecclesiastical title). If he does not attain his position by chance but is truly capable of propagating the Dharma, then it is appropriate to grant him some courtesy. Even if he makes mistakes in his public duties, he should be forgiven. When examining officials, do not impose unjust punishments based on false accusations. Doing so will cause his disciples to admire and respect him. This is also a method of persuasion. If his disciples wish to seek teachers and visit the Way, even if it is thousands of miles away, the relevant authorities should not obstruct them on the grounds of lacking credentials, allowing people to come and go freely without feeling pressured. However, the credential system was originally intended to prevent evildoers, but when petty officials insult them and turn them away, it becomes a means of preventing good people. This again requires all officials to investigate deeply. If someone like Chìsōng (契嵩, a person's name, a Song Dynasty monk) lives in seclusion in the mountains and does not frequently appear in the world, it has already been a long time. When he was writing a book and wanted to leave the mountains, the elders grabbed his sleeves and dissuaded him, saying, 'You have overcome yourself in the mountains with the Dharma, which can be said to be enlightenment. Now that you want to leave, why don't you carefully consider your departure? Stay here.' Chìsōng said to that person, 'My Buddha-dharma is the source of the way of sages and the root of goodness in the world. Now people do not understand it, but together they ridicule the Buddha-dharma and obstruct its propagation. I am worried that this will harm the root of goodness in the world, and I want to rely on my Emperor to persuade them, and also want to help him govern the world. The gods above have truly heard these words. It is not like other techniques that boast and seek something by chance.' However, I have lived my life for the Dharma and not for myself, is this not important? And I, Chìsōng, am just a person who adheres to integrity, how can I weigh things lightly for myself?' That person also said, 'Our Emperor has spread temples all over the world, is it not prosperous enough? What else do you want?' Chìsōng said to him again, 'You only know one thing, but not the other. The way of the sages lies in righteousness, not in prosperity. And my small wish is actually like this. If His Majesty can observe like heaven and earth, then that would be my good fortune.' Chìsōng's books are signed by ministers before and after. There is also something to be said about how they are addressed. The so-called ruler and ministers are what the sages use to determine the hierarchy in public affairs. Has it been the case since ancient times that only officials in robes and hats can be called ministers? Now monks shave their heads and change their appearance, and although they are different from ordinary people, they are also ranked alongside officials in robes and hats. Isn't this confusion of titles losing its original meaning? Confucius

曰。必也正名乎。僧人預其人臣之謂。其名豈為正哉。儒有上不臣天子。下不事諸侯。昔王霸嚴光不臣不名于漢。豈其然也。僧本蹈道世外。又敢冒其人臣之稱也。然僧而臣之者。善出近世不稽之例也。以其書前後稱臣者。表始終不敢違例。其中名之者。表不敢果以非其所宜者以見　陛下也干冒　天威不任皇恐之至不宣。

鐔津文集卷第八大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第九

藤州鐔津東山沙門契嵩撰

再書上　仁宗皇帝

十二月日。杭州靈隱寺永安蘭若沙門賜紫臣僧某。謹昧死上書　皇帝陛下。臣聞事天者必因於山。事地者必因於澤。然所因高深則所事者易至也。若　陛下之崇高深大則與夫山澤相萬矣。適人有從事其道者。舍　陛下而不即求之。雖其渠渠終身絕世。烏能得其志也。抑又聞。佛經曰。我法悉已付囑國王大臣者。此正謂佛教損益弛張。在　陛下之明聖矣。如此則佛之徒以其法欲有所云為者。豈宜不賴　陛下而自棄于草莽乎。臣忝佛之徒。實欲扶持其法。今者起巖穴。不遠千里抱其書而趨闕下。愿幸　陛下大賜。以成就其志也。臣嘗謂。能仁氏之垂教必以禪為其宗。而佛為其祖。祖者乃其教之大范。宗者乃其教之大統。大統不明則天

【現代漢語翻譯】他說：『必定要正名嗎？』僧人列於人臣之列，這名稱難道是正當的嗎？儒者有『上不臣服天子，下不侍奉諸侯』的說法。過去王霸（Wang Ba）和嚴光（Yan Guang）不臣服也不在漢朝登記名字，難道不是這樣嗎？僧人本應遵循佛道，超脫世俗，又怎敢冒用人臣的稱謂呢？然而，僧人以臣自居，是近世不加考究的慣例。在奏書中前後自稱臣，表明始終不敢違背慣例。在奏書中提及名字，表明不敢真的以不適合自己的身份來冒犯陛下。冒犯天威，實在惶恐至極，難以言表。

《鐔津文集》卷第八大正藏第52冊 No. 2115 《鐔津文集》

《鐔津文集》卷第九

藤州鐔津東山沙門契嵩（Qi Song）撰

再次上書仁宗皇帝（Emperor Renzong）

十二月日，杭州靈隱寺（Lingyin Temple）永安蘭若（Yongan Lanruo）賜紫臣僧某，謹冒死上書皇帝陛下。臣聽說，事奉天要依靠山，事奉地要依靠澤。然而，所依靠的越高深，所事奉的就越容易達到。如果陛下的崇高深遠超過山澤萬倍，那麼有人從事佛道，捨棄陛下而不去尋求，即使他終身隱居，又怎能實現他的志向呢？臣又聽說，佛經上說：『我的佛法全部交付給國王大臣。』這正是說佛教的興衰存亡，在於陛下的英明聖斷。如此說來，佛的弟子想要在佛法上有所作為，豈能不依賴陛下而自甘埋沒于草莽之中呢？臣忝為佛的弟子，實在想扶持佛法。如今從山野而來，不遠千里抱著書來到朝廷，希望陛下能大發慈悲，以成就我的志向。臣曾經說過，能仁氏（Sakyamuni Buddha）的垂教必定以禪為宗，而佛為祖。祖是佛教的大綱，宗是佛教的大統。大統不明，那麼...

【English Translation】 He said, 'Must there be rectification of names?' A monk listed among the ministers of men, can this name be considered correct? Confucian scholars have the saying, 'Above, they do not serve the Son of Heaven; below, they do not serve the feudal lords.' In the past, Wang Ba (Wang Ba) and Yan Guang (Yan Guang) did not serve nor register their names in the Han Dynasty, was it not so? Monks should originally follow the Buddhist path, transcending the world, how dare they usurp the title of ministers of men? However, monks referring to themselves as ministers is a recent, unexamined custom. In the memorial, repeatedly referring to oneself as a minister indicates a constant unwillingness to violate the custom. Mentioning one's name within it indicates a reluctance to truly use an identity that is not suitable to appear before Your Majesty. Offending the Heavenly Majesty, I am truly terrified and cannot fully express myself.

Collected Works of Chanjin, Volume 8 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Chanjin

Collected Works of Chanjin, Volume 9

Composed by Shramana Qisong (Qi Song) of Dongshan, Chanjin, Teng Prefecture

Second Memorial to Emperor Renzong (Emperor Renzong)

On the day of the twelfth month, the purple-robed monk so-and-so of Yongan Lanruo (Yongan Lanruo) at Lingyin Temple (Lingyin Temple) in Hangzhou, respectfully submits this memorial to His Majesty the Emperor, risking death. I have heard that serving Heaven must rely on mountains, and serving Earth must rely on marshes. However, the higher and deeper the reliance, the easier it is to achieve what is served. If Your Majesty's loftiness and profundity surpass mountains and marshes ten thousand times, then if someone engages in the Buddhist path, abandoning Your Majesty and not seeking it, even if he lives in seclusion his whole life, how can he achieve his aspirations? I have also heard that the Buddhist scriptures say, 'I have entrusted all my Dharma to kings and ministers.' This precisely means that the flourishing and decline of Buddhism depend on Your Majesty's wisdom and sagacity. In this case, if the disciples of the Buddha wish to accomplish something in the Dharma, how can they not rely on Your Majesty and instead abandon themselves to the wilderness? I, being a disciple of the Buddha, truly wish to support the Dharma. Now, coming from the mountains, I have traveled thousands of miles, carrying my writings to the court, hoping that Your Majesty will bestow great mercy to fulfill my aspirations. I have often said that Sakyamuni Buddha's (Sakyamuni Buddha) teachings must take Chan (Zen) as its sect and the Buddha as its ancestor. The ancestor is the great framework of the teachings, and the sect is the great system of the teachings. If the great system is not clear, then...

下學佛者不得一其所詣。大范不正則不得質其所證。夫古今三學輩。競以其所學相勝者。蓋由宗不明祖不正而為其患矣。然非其祖宗素不明不正也。特後世為書者之誤傳耳。又後世學佛者不能盡考經論而校正之。乃有束教者不知佛之微旨妙在乎言外。語禪者不諒佛之所詮概見乎教內。雖一圓顱方服之屬。而紛然自相是非。如此者古今何嘗稍息。臣自不知量。平生竊欲推一其宗祖與天下學佛輩息諍釋疑使百世知其學有所統也。山中嘗力探大藏。或經或傳。校驗其所謂禪宗者。推正其所謂佛祖者。其所見之書果繆。雖古書必斥之。其所見之書果詳。雖古書必取之。又其所出佛祖年世事蹟之差訛者。若傳燈之類。皆以眾家傳記。以其累代長曆校之修之。編成其書垂十餘萬言。命曰傳法正宗記。其排布狀畫佛祖相承之像。則曰傳法正宗定祖圖。其推會宗祖之本末者。則曰傳法正宗論。總十有二卷。又以吳縑繪畫其所謂定祖圖者。一面在臣愚淺。自謂吾佛垂教僅二千年。其教被中國殆乎千歲。禪宗傳乎諸夏僅五百年。而乃宗乃祖其事蹟本末於此稍詳。可傳以補先聖教法萬分之一耳。適當　陛下以至道慈德治天下。天地萬物和平安裕。而佛老之教得以毗贊大化　陛下又垂神禪悅彌入其道妙。雖古之帝王更百代。未有如　陛下窮理盡

【現代漢語翻譯】現代漢語譯本：淺學佛法的人無法專一于所追求的目標。大的規範不正確，就無法驗證他所證悟的境界。古今三學之輩，競相以自己所學來勝過別人，這大概是由於宗門不明，祖師不正而造成的弊病。然而，並非他們的祖師本來就不明不正，而是後世著書的人誤傳了。再加上後世學佛的人不能詳盡地考證經論並加以校正，於是就有了拘泥於教條的人，不知道佛的精妙旨意在於言語之外；談論禪的人，不瞭解佛所詮釋的道理全部體現在教義之內。即使是同樣剃髮穿僧服的人，也紛紛互相爭論是非。像這樣的情況，自古至今何曾稍有停息？我自不量力，平生私下裡想統一宗門和祖師的說法，使天下學佛的人停止爭論，消除疑惑，使後世知道他們的學問有所統屬。我曾在山中努力探究大藏經，無論是經還是傳記，都校驗其中所說的禪宗，推正其中所說的佛祖。我所見的書如果確實有謬誤，即使是古書也必定斥責它；我所見的書如果確實詳盡，即使是古書也必定採納它。我又對其中所出的佛祖年世事蹟的差錯，像《傳燈錄》之類的書籍，都用各家的傳記，用累代的年曆來校正它，修訂它，編成這本書，有十餘萬字，命名為《傳法正宗記》。其中排列描繪佛祖相承的影象，就叫做《傳法正宗定祖圖》。其中推究宗祖的本末，就叫做《傳法正宗論》。總共有十二卷。又用吳縑繪製了所謂的《定祖圖》。一方面是因為我愚昧淺薄，自認為我佛傳教僅僅兩千年，其教義傳入中國大概有千年，禪宗傳到中原僅僅五百年，而宗門和祖師的事蹟本末於此稍微詳細，可以流傳下去，彌補先聖教法的萬分之一。正當陛下以至高的道義和慈悲的德行治理天下，天地萬物和平安寧，而佛老的教義得以輔助讚美大化，陛下又垂神禪悅，深深進入其中的奧妙。即使是古代的帝王，經歷百代，也沒有像陛下這樣窮究事理的。 English version: Those who study Buddhism superficially cannot focus on their goals. If the fundamental principles are incorrect, one cannot verify their attained state. The scholars of the three learnings, past and present, compete to surpass each other with their own knowledge, which is likely due to unclear doctrines and improper lineage. However, it's not that their ancestors were originally unclear or improper, but rather that later generations have misrepresented them in their writings. Furthermore, later Buddhist learners cannot thoroughly examine and correct the scriptures and treatises. Consequently, there are those who are bound by dogma, not understanding that the subtle essence of the Buddha's teachings lies beyond words; and those who discuss Chan (Zen), not realizing that the Buddha's teachings are fully embodied within the doctrines. Even among those who are tonsured and wear monastic robes, there is constant debate and disagreement. Such a situation has never ceased throughout history. I, presumptuously, have always desired to unify the doctrines and lineages, to end the disputes and dispel the doubts of Buddhist learners throughout the world, so that future generations may know that their learning has a unified foundation. I have diligently explored the Tripitaka (Dazang jing), both sutras and commentaries, in the mountains, verifying the so-called Chan (Zen) school and rectifying the so-called Buddhas and Patriarchs. If the books I have seen are indeed erroneous, I will certainly criticize them, even if they are ancient texts. If the books I have seen are indeed detailed, I will certainly adopt them, even if they are ancient texts. Furthermore, regarding the discrepancies in the years, events, and deeds of the Buddhas and Patriarchs, such as in the Transmission of the Lamp (Chuandeng lu), I have used various accounts and historical records to correct and revise them, compiling this book of over one hundred thousand words, entitled 'Record of the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Ji). The images depicting the succession of Buddhas and Patriarchs are called 'Chart of the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Dingzu Tu). The investigation into the origins and development of the lineage is called 'Treatise on the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Lun). In total, there are twelve volumes. Furthermore, Wu Jian has painted the so-called 'Chart of the Legitimate Lineage of Dharma Transmission'. On the one hand, due to my ignorance and shallowness, I believe that the Buddha's teachings have only been transmitted for two thousand years, and have been introduced to China for about a thousand years, with Chan (Zen) being transmitted to the Central Plains for only five hundred years. The origins and development of the doctrines and lineages are slightly detailed here, and can be passed down to supplement one ten-thousandth of the teachings of the ancient sages. It is fitting that Your Majesty governs the world with supreme righteousness and compassionate virtue, that all things in heaven and earth are peaceful and prosperous, and that the teachings of Buddhism and Taoism can assist and praise the great transformation. Your Majesty also deeply enters into the profound mysteries through divine Chan (Zen) joy. Even the ancient emperors, through hundreds of generations, have not been like Your Majesty in thoroughly investigating the principles of things.

【English Translation】 Those who study Buddhism superficially cannot focus on their goals. If the fundamental principles are incorrect, one cannot verify their attained state. The scholars of the three learnings, past and present, compete to surpass each other with their own knowledge, which is likely due to unclear doctrines and improper lineage. However, it's not that their ancestors were originally unclear or improper, but rather that later generations have misrepresented them in their writings. Furthermore, later Buddhist learners cannot thoroughly examine and correct the scriptures and treatises. Consequently, there are those who are bound by dogma, not understanding that the subtle essence of the Buddha's teachings lies beyond words; and those who discuss Chan (Zen), not realizing that the Buddha's teachings are fully embodied within the doctrines. Even among those who are tonsured and wear monastic robes, there is constant debate and disagreement. Such a situation has never ceased throughout history. I, presumptuously, have always desired to unify the doctrines and lineages, to end the disputes and dispel the doubts of Buddhist learners throughout the world, so that future generations may know that their learning has a unified foundation. I have diligently explored the Tripitaka (Dazang jing), both sutras and commentaries, in the mountains, verifying the so-called Chan (Zen) school and rectifying the so-called Buddhas and Patriarchs. If the books I have seen are indeed erroneous, I will certainly criticize them, even if they are ancient texts. If the books I have seen are indeed detailed, I will certainly adopt them, even if they are ancient texts. Furthermore, regarding the discrepancies in the years, events, and deeds of the Buddhas and Patriarchs, such as in the Transmission of the Lamp (Chuandeng lu), I have used various accounts and historical records to correct and revise them, compiling this book of over one hundred thousand words, entitled 'Record of the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Ji). The images depicting the succession of Buddhas and Patriarchs are called 'Chart of the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Dingzu Tu). The investigation into the origins and development of the lineage is called 'Treatise on the Legitimate Lineage of Dharma Transmission' (Chuanfa Zhengzong Lun). In total, there are twelve volumes. Furthermore, Wu Jian has painted the so-called 'Chart of the Legitimate Lineage of Dharma Transmission'. On the one hand, due to my ignorance and shallowness, I believe that the Buddha's teachings have only been transmitted for two thousand years, and have been introduced to China for about a thousand years, with Chan (Zen) being transmitted to the Central Plains for only five hundred years. The origins and development of the doctrines and lineages are slightly detailed here, and can be passed down to supplement one ten-thousandth of the teachings of the ancient sages. It is fitting that Your Majesty governs the world with supreme righteousness and compassionate virtue, that all things in heaven and earth are peaceful and prosperous, and that the teachings of Buddhism and Taoism can assist and praise the great transformation. Your Majesty also deeply enters into the profound mysteries through divine Chan (Zen) joy. Even the ancient emperors, through hundreds of generations, have not been like Your Majesty in thoroughly investigating the principles of things.

性之如此也。是亦佛氏之徒際會遭遇　陛下之一時也。臣所以拳拳懇懇。不避其僭越冒犯之誅。輒以其書與圖上進。欲幸　陛下垂於大藏與經律偕傳臣螻蟻之生已及遲暮。於世固無所待。其區區但欲其教法不微不昧而流播於無窮。人得以資之而務道為善。則臣雖死之日猶生之年也。非敢僥倖欲忝　陛下雨露之渥澤耳。其所證據明文皆出乎大經大論最詳。其所謂傳法正宗論與其定祖圖者。儻　陛下天地垂察使其得與大賜愿如景德傳燈錄玉英集例。詔降傳法院編入大藏。即臣死生之大幸。不惟臣之大幸。抑亦天下教門之大幸也。如　陛下睿斷。允臣所請。乞以其書十有二卷者。特降中書施行其傳法正宗記與其定祖圖兼臣舊著輔教編印本者一部三策。其書亦推會二教聖人之道。同乎善世利人矣。謹書上進干黷冕旒。臣不任激切屏營之至。臣誠惶誠恐謹言。

書啟上韓相公書(前後四書)

月日沙門某謹北向伏揖。獻書于集賢相公閣下。某聞古之聖人立極以統天下。天下謂之至公。夫至公者惟善者與之。惟惡者拒之。與善無彼此治而已矣。拒惡無親疏亂而已矣。是蓋聖人之心也。及其親親尊尊。國有君臣家有父子。必親必疏必近必遠。三綱五常不可奪其序。此乃聖人之教也。夫教貴乎修也。而心貴乎通也。教也者

聖人之經制也。心也者聖人之達道也。天下必知達道。始可以論至公。茍不達道(或無達道二字)見聖人之心。雖修教必束教而失乎天下之善道也。某雖固陋其學平生自謂得聖人之心。長欲推此以資乎王公大人之所為道德者。今乃老弊于山谷。白首躘蹱而卒無所遇。慨然太息惟恐其虛與草木偕生偕死而不得稍發之也。方今竊聽。閣下以寬博仁厚之德而宰輔天下。天下論至公之道者。謂適得之於閣下也。某喜且大幸。故不遠數千里進其說發明其所謂平生所得聖人之心者。然非齷齪自喜慕名而榮身耳。誠欲推其教道以導天下之為善也。愿幸閣下無忽某佛氏者也。竊患其教於今甚衰其徒不能偕修以振其道。士大夫乃不知其所以然。或議而譏之者紛然。使君子卑之小人疑之。然其法播於諸夏垂千載矣。所更君臣之聖賢者不可勝數。皆尊奉之使與儒並化天下。蓋用大公之道而取之。以其善世有益於生靈毗政治廣教化者也。猶書曰。會其有極歸其有極。又曰為善不同同歸于治。彼非有大合乎。聖人立極之道者。自古聖賢豈存而敬之迄於今日也。不惟聖賢之不存而天下亦厭之久矣。若今天下興起學校。用聖人之所由道德之說習乎諸生。蓋欲其宣傳國家之教化也。雖然其仁義蔚然以敷于天下。而天下之男女夫婦。豈人人盡預乎五常之訓

邪。及其聞佛所謂為善有福為惡有罪。損爾身累爾神。閭里胥化而慕善者幾遍四海。茍家至戶到而按之。恐其十有七八焉。前所謂助政治廣教化。此其是也。其法又能與人正心窮神而極化。內益乎聖賢之為道德者。又其至矣。而世之學者奈何不求古之聖賢興善之心。不以至公之道裁而取之者耶。第見其徒混漶不軌其道而遂斥其法。然其徒由在國家正其源流擇其綱紀旌其善者而勸之耳。其法何忝乎。孔子曰。不以人而廢言。此之謂也。伏冀閣下俯為政治教化者主而張之。則天下生靈之幸甚也。抑又聞屋危者不扶則顛。水壅者不疏則潰。聖人之道既微且昧。茍不推而明之亦幾其息矣。某方憂其師法之衰。山中嘗竊著書曰輔教編者。僅三萬余言。以推原本教白其聖人為教之意。萬一以救其將墜之勢始欲奏之天子。而幽陋疏遠不克上達。又欲進諸閣下。亦又不能通之。既而因人輒嘗布之京國。其意亦欲傳聞于閣下之聽覽。今復一歲而其浮沉不決。而所憂之心如蹈水火。急欲其援。故不避其僭越之誅。乃冒進其所謂輔教編者印本一部三策。幸閣下論道經邦之暇略賜覽之。茍不甚謬可以資閣下留神于吾聖人之道。則某平生之志不為忝也。如閣下之大賢至公拒而委之。則佛氏之法漠然無復有所賴也已矣。今又以嘗著皇極論一篇。寫者

一策隨此貢之。是乃少時行道餘暇所為。粗明乎治世聖賢之道也。謹因關主簿投諸下執事。塵浼臺明不勝悚懼之至不宣。沙門某謹白。

再上韓相公書

月日沙門某謹伏揖。獻書昭文相公閣下。某幽人也。伏山林竊耹閣下以至公宰天下。與人為善廓然無所不容。故昔年嘗以其書曰輔教編。因關主簿景仁投于下執事者。逮今自抱其書西趨而來。愿進諸天子。至京逾月。誠欲先見大君子。幸教其去就可否之宜。且疑關君之書浮乎沈邪果塵閣下之聽覽乎。懣然久不自決。忽然輒進。恐閣下不知其所來之志。謂有所求。不進則其事稽滯。故復書其意萬一。幸閣下稍詳之。然某之出山也。蓋欲貢其所著之書十餘萬言。其書乃補其教法之闕正。吾佛氏之乃祖乃宗。賴天子垂於經藏之間。以息乎學佛者疑諍。使百世知其所統也。其意止於是矣。非效他輩自為身名之僥倖欲有所求也。閣下儻不以為非且謬引而與語。則其所來之意得伸矣。不惟自得伸其志矣。亦恐于閣下性命真奧之極際而有所資焉。豈獨資其性命之說。抑亦稍補閣下聖賢治政皇極之法也。塵冒大丞相尊嚴。罪無所逃不宣某謹白。

重上韓相公書

月日沙門某謹伏揖。再獻書于昭文相公閣下。某近者以書西來進之天子。誠以閣下當國至公盡善其心

【現代漢語翻譯】現代漢語譯本：我將一份策略隨此一同進獻。這是我年少時修行之餘所作，粗略明白了治理世事的聖賢之道。謹通過關主簿呈送給您，恐怕玷污了您的明鑑，實在惶恐不安。沙門某敬上。再次呈給韓相公的書信：某月某日，沙門某恭敬地拜揖。將書信獻給昭文相公您。我是一個隱居之人，隱居在山林之中，私下聽說您以公正之心治理天下，待人友善，心胸寬廣，無所不容。因此，往年曾經將一本名為《輔教編》的書，通過關主簿景仁呈送給您。如今，我親自抱著這本書西行而來，希望進獻給天子。到達京城已經一個多月了，真心希望能先拜見您這位德高望重的人，希望您能指教我進退取捨是否合適。而且我懷疑關君呈送的書是否被埋沒，是否真的能進入您的視聽。我心中煩悶，很久不能下定決心。貿然進獻，恐怕您不知道我此行的志向，以為我有所求。不進獻，這件事又會被耽擱。所以再次寫信說明我的意思，希望您能稍微詳細地瞭解。我之所以出山，是想進獻我所著的十幾萬字的書。這本書是爲了彌補教法的缺失，匡正我佛氏的根本宗旨。希望天子將此書收入經藏之中，以平息學佛之人的疑惑和爭論，使後世知道應該遵循的準則。我的目的僅在於此，並非像其他人那樣爲了個人的名利而僥倖有所求。如果您不認為我的做法是錯誤的，並且願意屈尊與我交談，那麼我此行的志向就能得以伸張。不僅我個人的志向得以伸張，恐怕對您在性命真諦的極深處也會有所幫助。豈止是幫助您理解性命之說，或許也能稍微彌補您聖賢治理政事的最高法則。冒犯了大丞相的尊嚴，罪責難逃，沙門某敬上。再次呈給韓相公的書信：某月某日，沙門某恭敬地拜揖。再次將書信獻給昭文相公您。我近日帶著書信西行，希望進獻給天子，實在是因為您以公正之心治理國家，盡善盡美。

【English Translation】 English version: I respectfully submit a strategy along with this letter. It is what I composed during my spare time practicing the Way in my youth, and I have a rough understanding of the Way of sages and worthies in governing the world. I respectfully ask Guan, the registrar, to present it to you. I fear that it will defile your clear judgment, and I am filled with trepidation. The Shramana (Buddhist monk) so-and-so respectfully reports. A Second Letter to Chancellor Han: On a certain day of a certain month, the Shramana so-and-so respectfully bows. I present this letter to Your Excellency, the Zhaowen Chancellor. I am a recluse, dwelling in the mountains and forests, and I have secretly heard that Your Excellency governs the world with utmost fairness, treating people with kindness and embracing all without prejudice. Therefore, in past years, I once presented a book called 'Fujiao Bian' (Essays on Assisting the Teachings), through Guan Jingren, the registrar. Now, I personally carry this book and travel westward, hoping to present it to the Emperor. Having arrived in the capital for over a month, I sincerely wish to first meet you, a great gentleman, and hope you can advise me on the appropriateness of my actions. Moreover, I suspect whether Guan's book has been buried and whether it has truly reached your ears. I have been troubled and unable to make a decision for a long time. I venture to present this letter, fearing that Your Excellency may not know the purpose of my journey and think that I seek something for myself. If I do not present it, the matter will be delayed. Therefore, I write again to explain my intentions, hoping that Your Excellency will consider them in detail. My reason for leaving the mountains is to present my book of over one hundred thousand words. This book is intended to supplement the deficiencies in the teachings and correct the fundamental principles of our Buddha's teachings. I hope that the Emperor will include this book in the Sutra Pitaka (collection of Buddhist scriptures) to quell the doubts and disputes of those who study Buddhism and to enable future generations to know the principles they should follow. My purpose is solely this, and I do not seek personal fame or fortune like others. If Your Excellency does not consider my actions wrong and is willing to condescend to speak with me, then the purpose of my journey will be fulfilled. Not only will my personal aspirations be fulfilled, but I also fear that it may be of some benefit to you in the deepest realm of the true essence of life. It is not only to assist you in understanding the teachings on life, but also to slightly supplement your sage-like governance and the supreme principles of imperial rule. I have offended the dignity of the Grand Chancellor, and I cannot escape the blame. The Shramana so-and-so respectfully reports. A Second Letter to Chancellor Han: On a certain day of a certain month, the Shramana so-and-so respectfully bows. I present this letter again to Your Excellency, the Zhaowen Chancellor. I recently came west with a book, hoping to present it to the Emperor, truly because Your Excellency governs the country with utmost fairness and perfection.

。方西趨之日。汲汲惟恐后時。及幸見之。閣下溫然以禮接之。其後奏書垂之政府。而閣下面獎特比之史筆。當此大幸謂其平生為善之勤果遭遇而得其發揚矣。又其後竊聞。閣下益以其文與諸公稱之於館閣。而士大夫聞者有曰。大丞相真公與人為善矣。若某者乃異教方外之人耳。其道方少有可觀。乃特與公卿譽之。如此天下學者切當自患其為道不專也。何慮乎朝廷賢賢之不至邪。然某學佛之餘。粗事乎翰墨欲發揮其本教耳。豈有高文遠識。當乎公相大賢所稱獎耶。此可謂大幸大忝也。然其預閣下之賜不為不大。其區區之志不為不得。此固宜翻然便還山林。今猶徘徊京師未即去者。蓋其所來之意未盡未果。奉閣下尊留之命。故敢不避其干冒之誅。乃益進說于閣下之左右也。幸閣下寬而念之。某山林著書討論。內外經書不啻數千卷。積數十年頗亦焦勞其神形。又不遠千里赍來而奏之者。非茍如他輩僥倖欲其私有所求耳。其實患乎本教之宗祖不明。古今學佛輩不見其大統妄相勝負。殊失吾先聖人之意故。其拳拳懇懇乃務正之。仰憑朝廷垂於藏中者。百世之為佛教立勝事也。庶其學者遵為定斷。又欲自效身為佛子其微為善者也。方其出山中之日道屬耆舊輩皆以某識心為法。莫不祝之。愿成其事而返。今其書既奏。待命已六十餘

【現代漢語翻譯】現代漢語譯本：當他向西方趕來的時候，急切地唯恐落後。等到有幸見到您，您溫和地以禮相待。之後，他的奏書被呈遞到政府，而您特別加以讚賞，堪比史官的筆法。當時他非常慶幸，認為自己平生行善的努力終於遇到了賞識和發揚。後來，我私下聽說，您還把他的文章在館閣中向各位同僚稱讚。士大夫聽了之後說：『大丞相真是樂於助人啊！像某人這樣的，不過是異教的方外之人罷了。他的學說或許略有可取之處，您卻特別向公卿們稱讚他。這樣一來，天下的學者一定會反省自己是否不夠專心於道，哪裡還用擔心朝廷不能招攬賢才呢？』然而，我學佛之餘，只是粗略地從事寫作，想要闡發本教的教義罷了，哪裡有什麼高深的文采和遠大的見識，能夠當得起您這樣的大賢稱讚呢？這真是太幸運，也太慚愧了。然而，我所得到的您的恩賜實在不小，我小小的志向也並非不能實現。我本來應該立刻返回山林，現在還徘徊在京城沒有離開，是因為我來的目的還沒有完全實現，還奉著您挽留的命令，所以才敢冒著觸犯您的危險，進一步向您進言。希望您能寬容地考慮。我在山林中著書立說，研究內外經書不下數千卷，幾十年下來，也耗費了不少精神。又不遠千里把書帶來呈奏，不是像其他人那樣僥倖地想要求得私利，而是實在擔心本教的宗祖不明確，古今學佛的人不能看到佛教的大統，妄自爭勝，大大失去了我們先聖人的意思。所以才懇切地想要匡正它，仰仗朝廷將此書收入藏中，為佛教建立百世的功業。希望後來的學者能夠遵從它作為定論。又想親自效力，身為佛子，做一些微小的善事。當初我離開山中的時候，道友和前輩們都認為我以識心為法，無不祝願我，希望我完成這件事再回去。現在我的書已經呈奏，等待命令已經六十多天了。 English version: When he hastened westward, he was anxious, fearing to be late. When he was fortunate enough to meet you, Your Excellency treated him with gentle courtesy. Afterward, his memorial was presented to the government, and Your Excellency praised it especially, comparing it to the writing of a historian. At that time, he was very fortunate, thinking that his lifelong efforts in doing good had finally met with appreciation and promotion. Later, I heard privately that Your Excellency also praised his writings to your colleagues in the academy. The scholar-officials who heard this said, 'The Grand Chancellor is truly benevolent in helping others! Someone like him is just a foreign monk of a different religion. His doctrine may have some merit, but you especially praise him to the ministers. In this way, the scholars of the world will surely reflect on whether they are not devoted enough to the Way, so why worry that the court will not recruit the virtuous?' However, in my spare time from studying Buddhism, I only engage in writing to expound the teachings of my own religion. How could I have profound writing and far-reaching knowledge worthy of the praise of a great worthy like Your Excellency? This is truly too fortunate and too shameful. However, the favor I have received from Your Excellency is not small, and my small aspirations are not impossible to achieve. I should have returned to the mountains immediately, but I am still lingering in the capital without leaving, because the purpose of my coming has not been fully realized, and I am obeying Your Excellency's order to stay, so I dare to risk offending you and further speak to you. I hope you will consider it with tolerance. I have been writing and discussing in the mountains, studying internal and external scriptures for no less than several thousand volumes. Over the decades, I have also spent a lot of energy. And bringing the book from afar to present it is not like others who are lucky enough to seek personal gain, but I am really worried that the sect and ancestors of our religion are not clear, and that Buddhists in ancient and modern times cannot see the great unity of Buddhism, and presumptuously compete for victory, greatly losing the meaning of our former sages. Therefore, I earnestly want to correct it, relying on the court to include this book in the collection, to establish a great cause for Buddhism for hundreds of generations. I hope that later scholars can follow it as a definitive conclusion. I also want to personally serve as a Buddhist, doing some small good deeds. When I left the mountains, my fellow practitioners and elders all believed that I used the mind of consciousness as the Dharma, and they all wished me well, hoping that I would complete this matter and return. Now that my book has been presented, I have been waiting for orders for more than sixty days.

【English Translation】 When he hastened westward, he was anxious, fearing to be late. When he was fortunate enough to meet you, Your Excellency treated him with gentle courtesy. Afterward, his memorial was presented to the government, and Your Excellency praised it especially, comparing it to the writing of a historian. At that time, he was very fortunate, thinking that his lifelong efforts in doing good had finally met with appreciation and promotion. Later, I heard privately that Your Excellency also praised his writings to your colleagues in the academy. The scholar-officials who heard this said, 'The Grand Chancellor is truly benevolent in helping others! Someone like him is just a foreign monk of a different religion. His doctrine may have some merit, but you especially praise him to the ministers. In this way, the scholars of the world will surely reflect on whether they are not devoted enough to the Way, so why worry that the court will not recruit the virtuous?' However, in my spare time from studying Buddhism, I only engage in writing to expound the teachings of my own religion. How could I have profound writing and far-reaching knowledge worthy of the praise of a great worthy like Your Excellency? This is truly too fortunate and too shameful. However, the favor I have received from Your Excellency is not small, and my small aspirations are not impossible to achieve. I should have returned to the mountains immediately, but I am still lingering in the capital without leaving, because the purpose of my coming has not been fully realized, and I am obeying Your Excellency's order to stay, so I dare to risk offending you and further speak to you. I hope you will consider it with tolerance. I have been writing and discussing in the mountains, studying internal and external scriptures for no less than several thousand volumes. Over the decades, I have also spent a lot of energy. And bringing the book from afar to present it is not like others who are lucky enough to seek personal gain, but I am really worried that the sect and ancestors of our religion are not clear, and that Buddhists in ancient and modern times cannot see the great unity of Buddhism, and presumptuously compete for victory, greatly losing the meaning of our former sages. Therefore, I earnestly want to correct it, relying on the court to include this book in the collection, to establish a great cause for Buddhism for hundreds of generations. I hope that later scholars can follow it as a definitive conclusion. I also want to personally serve as a Buddhist, doing some small good deeds. When I left the mountains, my fellow practitioners and elders all believed that I used the mind of consciousness as the Dharma, and they all wished me well, hoping that I would complete this matter and return. Now that my book has been presented, I have been waiting for orders for more than sixty days.

日。而未有所聞。其中頗自疑之。或其書尚有所謬。不足大賢之所取耶。或閣下當國大事殷未暇盡其是非乎。都邑浩壤久留則弊其風塵。拂衣林薄而其本末之志未遂。惟恐負其道屬所祝之意。不惟負其所祝之意。亦恐其平生所存無效。而其教法祖宗萬世終不復正也。以故益欲幸閣下大惠。重念其為法不為身。為道不為名。為其教道萬世之必正。不為其己而要國家一時之恩渥耳。神明在上。實聞斯語。抑又聞。佛法者神妙不測。固通於天地神明。其為勝緣乃妙乎無窮也。今所謂其宗者。乃其教之大本也。所謂其祖者。乃其法之大范也。方今天子聖明。而閣下賢哲公正。佛法祖宗茍得預閣下執政之中斷而定之。使後世學佛仰而信之曰。在大宋天子相國韓公嘗裁而定之矣。其徒之三學者。不敢胥亂而佛法更明。果有天地神明陰為其助。則景福勝緣豈不歸於天子與閣下乎。某忝閣下之惠愛稱獎若前之所云。如此愿幸閣下始終其大賜。使早施行無令疾忌之徒得輒以生橫議。以成就其平生區區之志幸及春水東歸山林。乃其大幸甚矣。當決勵精誠竭思行道。以報閣下之德惠颙颙恭俟嘉命于旦夕也不宣。某惶恐謹白。

又上韓相公書(此係東歸后復致此書也)

月日沙門某謹北望伏揖。獻書昭文相公閣下。某昔者以禪書幸

【現代漢語翻譯】現代漢語譯本：我日夜思索，卻未曾聽到任何迴應，心中頗為疑慮。或許是我的書還有謬誤之處，不值得大賢採納？或許是您身負國家重任，事務繁忙，無暇詳盡辨別是非？長期滯留在繁華的都城，難免沾染世俗的塵埃，想要歸隱山林，卻又擔心匡扶佛法的志向無法實現。我唯恐辜負了道友們的期望，不僅辜負他們的期望，也擔心我平生所學無法發揮作用，以至於佛教的教法和祖師的傳承，萬世之後都無法得到匡正。因此，我更加希望得到您的大力幫助，懇請您再次考慮，我是爲了佛法而不是爲了自身，爲了真理而不是爲了名聲，爲了佛教教義萬世的正確，而不是爲了我個人而尋求國家一時的恩惠。神明在上，實可證明我所說的話。我還聽說，佛法深奧玄妙，不可測度，自然與天地神明相通，其中的殊勝因緣更是妙不可言。現在我所說的『宗』（zōng），乃是佛教教義的根本；我所說的『祖』（zǔ），乃是佛教法規的大綱。當今天子聖明，而您賢明公正，如果佛法的教義和祖師的傳承，能夠得到您在執政期間的裁決和確定，使後世學佛之人仰慕而信服地說：『在大宋天子和相國韓公（Hán Gōng）曾經裁決並確定了它。』那麼佛門的三學弟子，就不敢胡作非爲，而佛法也會更加昌明。如果真有天地神明在暗中相助，那麼吉祥的福報和殊勝的因緣，豈不都歸於天子和您嗎？我蒙受您的惠愛和稱讚，正如我之前所說的那樣，如此懇請您始終給予我恩賜，使我的請求能夠早日施行，不要讓那些嫉妒之人得以隨意發表不當的言論，以成就我平生微薄的志向，如果能趕上春水東流，返回山林，那就是我最大的幸運了。我一定竭盡全力，精誠思索，努力修行，以報答您的恩德。我日夜恭敬地等待著您的佳音，不敢怠慢。我懷著惶恐的心情，謹此稟告。又上韓相公書（此信是東歸之後再次呈上的）某月某日，沙門某（mǒu）恭敬地向北方遙拜，呈上書信給昭文相公閣下。我過去曾以禪書有幸

【English Translation】 English version: Day and night I pondered, yet I have heard nothing. I am quite doubtful. Perhaps there are still errors in my writings, unworthy of being adopted by great sages? Or perhaps Your Excellency is burdened with important national affairs, and has no time to fully discern right from wrong? Prolonged stay in the bustling capital inevitably leads to the taint of worldly dust. I wish to retire to the forests, yet I fear that my aspiration to support the Dharma will not be fulfilled. I fear that I will fail the expectations of my fellow practitioners, not only failing their expectations, but also worrying that my lifelong learning will be ineffective, and that the teachings and lineage of the Buddha will not be rectified for all generations to come. Therefore, I earnestly desire Your Excellency's great assistance, and implore you to reconsider that I am doing this for the Dharma, not for myself; for the truth, not for fame; for the eternal correctness of the Buddhist teachings, not for seeking temporary favors from the state for my own sake. The deities above are witnesses, and truly hear these words. Furthermore, I have heard that the Buddha's teachings are profound and immeasurable, naturally connected to heaven, earth, and the deities, and the auspicious karmic connections within are infinitely wondrous. Now, what I refer to as '宗' (zōng) (sect, school, or fundamental principle), is the root of the Buddhist teachings; what I refer to as '祖' (zǔ) (ancestor, founder, or patriarch), is the great framework of the Buddhist precepts. Today, the Emperor is wise and enlightened, and Your Excellency is virtuous and just. If the teachings and lineage of the Buddha can be judged and established during Your Excellency's administration, so that future generations of Buddhist practitioners can admire and believe, saying: 'The Emperor of the Great Song and Chancellor Han Gong (Hán Gōng) once judged and established it.' Then the three types of disciples of Buddhism will not dare to act recklessly, and the Buddha's teachings will become even more clear. If there are truly deities of heaven and earth secretly assisting, then wouldn't the auspicious blessings and karmic connections all belong to the Emperor and Your Excellency? I have received Your Excellency's kindness and praise, as I mentioned before. Therefore, I earnestly request that you continue to grant me your favor, so that my request can be implemented as soon as possible, and not allow those who are jealous to freely express inappropriate opinions, in order to fulfill my lifelong humble aspiration. If I can catch the eastward flow of the spring waters and return to the mountains and forests, that would be my greatest fortune. I will certainly exert all my strength, sincerely contemplate, and diligently practice, in order to repay Your Excellency's kindness. I respectfully await your good news day and night, and dare not be negligent. I report this with a fearful heart. Another letter to Chancellor Han (This letter was sent again after returning east) On a certain day of a certain month, the Shramana Mou (mǒu) respectfully bows towards the north, presenting this letter to Your Excellency, the Chancellor Zhaowen. I once had the honor of presenting a Chan letter

朝廷。賜與秘藏為佛法之教。萬世耿光天下。其徒莫不且喜且慶。此是閣下鈞造與成其事而又稱道。其文乃播諸賢士大夫。迄今天下莫不知。其辱閣下見知之深也。受賜于閣下之厚也。光賁山林之多也。平日欲思獻一言以報閣下之德而未果。然適以其書而通於下執事者。乃效其素志耳。然閣下輔相功烈冠絕於古今者。蓋閣下善用堯舜禹湯文武周公孔子孟軻荀況之道而然也。今有人著書深切著明。以推衍彼十聖賢之道。而正乎世之治亂。其極深研幾。自謂不忝乎賈誼董仲舒之為書也。是可資乎閣下雄才遠識萬分之一二耳。伏念某放浪世外。其跡與世雖異輒。著其書慮俗無知嫉而忽之。故秘之自謂潛子不敢顯其名也。今閣下至公與天下之人而為善也。不區域其華野顯晦者。天下服之。乃不遠千里寓其書而投之。茍有可觀其說不妄萬一果有所資贊。則某也少報閣下之嘉德而得以展其微效也。其漂盪江湖拘潔獨立與俗不合。而其憫者非者相半。儻或閣下賜之一字褒而揚之。此又慰安其平生守蘊光賁其幽獨之大惠也。仰黷盛命干冒臺明。罪無所逃不宣。某謹白。

上富相公書

月日沙門某謹北向伏揖。獻書昭文相公閣下。某聞昔有野人。或以美食芹。或以九九之算獻其國君者。夫食芹與九九之算鄙事。烏足使王侯資

焉。然其心善務其君也。適某不遠千里而來進其說于吾相君。誠與乎食芹九九之算不殊。而其心志亦幸閣下詳之而不忽也。某佛氏也。其法業能與人正心洗濯其煩亂。持本而寧中。今故欲以此待閣下論道經邦之遑。潔靜以頤養其聰明之源。乃安其極也。夫所謂正心者非世之所謂正也。蓋事外清凈至正者也。心至正則神明。神明則氣和。氣和則體靜順。是四者以治其身。而心益治也。太史公曰。不先定其神。而曰我有以治天下何由哉。此言近之矣。然其道又能與生人原始而要終。示其神爽往來。根萬物之所因。而決施報之所果。然是又深且遠矣。閣下大賢卓識。謂此果可以留神已乎。若今儒者曰。性命之說吾中庸存焉。老者曰。吾道德存焉。而奚必曰佛耶。而谫谫自執矣。然是佛者。皆聖人之謂也。宜有漸之深之邇之遠之者也。焉可概論。請為閣下詳之。夫中庸者。乃聖人與性命之造端也。道德者。是聖人與性命之指深也。吾道者。其聖人與性命盡其圓極也。造端聖人慾人知性命也。指深聖人慾人詣性命也。圓極聖人慾人究其性命。會於天地萬物古今變化。無不妙于性命也。然其使人睹道真盡化本。覺其外物之為妄。休息其精神之勞弊者。而佛氏其道尤驗也。其為道乎既博。而其說亦汗漫。故世之學者益隨亦謾之而不探

【現代漢語翻譯】現代漢語譯本：

…罷了。然而他的心是善良的，一心為他的君主著想。我從千里之外來到這裡，向您的相君進獻我的學說，這和計算『食芹九九』的算術沒有什麼不同。而他的心志也希望您能詳細瞭解而不忽視。我是一個佛家弟子，我的法業能夠幫助人們端正心思，洗滌心中的煩亂，保持根本的清凈而達到內心的安寧。現在我特意想用這些來等待您在治理國家之餘，能夠清靜身心，頤養您聰明的源泉，從而達到安定的極致。所謂『正心』，不是世俗所說的『正』，而是指事外的清凈至正。心達到至正，精神就會清明；精神清明，氣息就會平和；氣息平和，身體就會靜順。用這四點來修養自身，心就會更加端正。太史公說過：『不先安定精神，卻說我有辦法治理天下，怎麼可能呢？』這句話很接近真理了。然而我的佛法又能使人追溯本源而瞭解終極，揭示精神的往來，探尋萬物產生的根源，並決斷施與報應的結果。然而這些又是深奧而長遠的。您是位賢明有遠見的人，認為這些值得您留意嗎？如果現在的儒者說：『性命的學說，我們的《中庸》里就存在。』老子學派的人說：『我們的道德經里就存在。』又何必一定要說佛法呢？』這樣就顯得淺薄而固執了。然而這些佛，都是聖人的別稱啊。應該有由淺入深、由近及遠的漸進過程，怎麼可以一概而論呢？請允許我為您詳細解釋。《中庸》，是聖人與性命學說的開端；道德，是聖人與性命學說的深入指引；而我的佛法，則是聖人與性命學說的圓滿極致。開端，是聖人想讓人瞭解性命；指引，是聖人想讓人達到性命的境界；圓滿極致，是聖人想讓人徹底探究性命，使其與天地萬物、古今變化相會合，沒有不精妙于性命的。然而要使人看到道的真諦，窮盡變化的根本，覺悟到外物的虛妄，休息精神的勞累，佛家的道理尤其有效。佛家的道理既廣博，而其說法也漫無邊際，所以世上的學者更加隨意地輕慢它而不去探究。 English version:

…that's all. However, his heart is good, and he is devoted to his ruler. I have come from thousands of miles away to present my theory to your chancellor, which is no different from calculating the 'nine-nine' multiplication table for water celery. And his aspirations, I hope, will be carefully considered by you and not neglected. I am a Buddhist. My Dharma practice can help people rectify their minds, cleanse their煩惱(fánnǎo, afflictions), maintain their original purity, and achieve inner peace. Now, I specifically want to use these to wait for you to have leisure from governing the country, to purify your mind and body, and to nourish the source of your wisdom, thereby reaching the ultimate state of tranquility. The so-called 'rectifying the mind' is not the 'rectitude' that the world speaks of, but refers to the pure and ultimate rectitude beyond worldly affairs. When the mind reaches ultimate rectitude, the spirit will be clear; when the spirit is clear, the breath will be harmonious; when the breath is harmonious, the body will be calm and obedient. Use these four points to cultivate oneself, and the mind will become more upright. The Grand Historian said: 'If you do not first settle your spirit, but say that you have a way to govern the world, how is that possible?' This statement is close to the truth. However, my Buddhist Dharma can also enable people to trace back to the origin and understand the ultimate, reveal the comings and goings of the spirit, explore the root of all things, and determine the consequences of giving and receiving. However, these are profound and far-reaching. You are a wise and insightful person, do you think these are worth your attention? If the current Confucian scholars say: 'The doctrine of 性命(xìngmìng, human nature and destiny) exists in our Doctrine of the Mean.' The Taoists say: 'It exists in our Tao Te Ching.' Why must we talk about Buddhism?' This seems shallow and stubborn. However, these Buddhas are all different names for sages. There should be a gradual process from shallow to deep, from near to far, how can they be generalized? Please allow me to explain it to you in detail. The Doctrine of the Mean is the beginning of the sage's teaching on 性命(xìngmìng, human nature and destiny); morality is the sage's in-depth guidance on 性命(xìngmìng, human nature and destiny); and my Buddhist Dharma is the complete and ultimate fulfillment of the sage's teaching on 性命(xìngmìng, human nature and destiny). The beginning is that the sage wants people to understand 性命(xìngmìng, human nature and destiny); the guidance is that the sage wants people to reach the realm of 性命(xìngmìng, human nature and destiny); the complete and ultimate fulfillment is that the sage wants people to thoroughly explore 性命(xìngmìng, human nature and destiny), so that it can be united with heaven and earth, all things, ancient and modern changes, and nothing is not exquisitely related to 性命(xìngmìng, human nature and destiny). However, in order to make people see the truth of the Dao, exhaust the root of change, realize the illusion of external things, and rest the fatigue of the spirit, the Buddhist Dharma is particularly effective. The Buddhist Dharma is both broad, and its teachings are boundless, so the scholars of the world are more casually contemptuous of it and do not explore it.

【English Translation】 English version:

…that's all. However, his heart is good, and he is devoted to his ruler. I have come from thousands of miles away to present my theory to your chancellor, which is no different from calculating the 'nine-nine' multiplication table for water celery. And his aspirations, I hope, will be carefully considered by you and not neglected. I am a Buddhist. My Dharma practice can help people rectify their minds, cleanse their afflictions, maintain their original purity, and achieve inner peace. Now, I specifically want to use these to wait for you to have leisure from governing the country, to purify your mind and body, and to nourish the source of your wisdom, thereby reaching the ultimate state of tranquility. The so-called 'rectifying the mind' is not the 'rectitude' that the world speaks of, but refers to the pure and ultimate rectitude beyond worldly affairs. When the mind reaches ultimate rectitude, the spirit will be clear; when the spirit is clear, the breath will be harmonious; when the breath is harmonious, the body will be calm and obedient. Use these four points to cultivate oneself, and the mind will become more upright. The Grand Historian said: 'If you do not first settle your spirit, but say that you have a way to govern the world, how is that possible?' This statement is close to the truth. However, my Buddhist Dharma can also enable people to trace back to the origin and understand the ultimate, reveal the comings and goings of the spirit, explore the root of all things, and determine the consequences of giving and receiving. However, these are profound and far-reaching. You are a wise and insightful person, do you think these are worth your attention? If the current Confucian scholars say: 'The doctrine of human nature and destiny exists in our Doctrine of the Mean.' The Taoists say: 'It exists in our Tao Te Ching.' Why must we talk about Buddhism?' This seems shallow and stubborn. However, these Buddhas are all different names for sages. There should be a gradual process from shallow to deep, from near to far, how can they be generalized? Please allow me to explain it to you in detail. The Doctrine of the Mean is the beginning of the sage's teaching on human nature and destiny; morality is the sage's in-depth guidance on human nature and destiny; and my Buddhist Dharma is the complete and ultimate fulfillment of the sage's teaching on human nature and destiny. The beginning is that the sage wants people to understand human nature and destiny; the guidance is that the sage wants people to reach the realm of human nature and destiny; the complete and ultimate fulfillment is that the sage wants people to thoroughly explore human nature and destiny, so that it can be united with heaven and earth, all things, ancient and modern changes, and nothing is not exquisitely related to human nature and destiny. However, in order to make people see the truth of the Dao, exhaust the root of change, realize the illusion of external things, and rest the fatigue of the spirit, the Buddhist Dharma is particularly effective. The Buddhist Dharma is both broad, and its teachings are boundless, so the scholars of the world are more casually contemptuous of it and do not explore it.

其要。嗟乎學道者不審也。昔楊司徒綰在唐。號為賢相。嘗以此著王開先生傳。以推廣于天下。蓋知其道之統要而然也。今閣下輔相之道德器過於楊公遠矣。茍不以佛為無謂。而稍取之。乃天下之幸也。然其道復能使人去惡而為善。今天下翕然而與儒並勸。是不惟內有益於聖賢之道德。亦將外有助於國家之教化。此又宜閣下之垂意也。方今其教甚衰。其徒不擇譏而毀之者紛然。某竊憂其道自是而微且息矣。燈燭不繼。其然其明亦遂滅矣。溪澗江河不疏導。其源其流亦遂絕矣。聖人之教道亦猶是矣。不扶救則遂亡矣。故竊嘗著書曰輔教編。以發明扶持其道。凡三萬余言。始欲奏之天子。而微誠不能上達。又欲進之閣下。又不克通之。已而乃因人姑布之京國。亦意其欲傳聞于閣下聽覽。又逾年而浮沉不決其所憂之心。若在水火忽欲其援。以成就其生平之志。乃不避其忝冒之誅。輒以其書塵浼大丞相尊嚴。萬一幸閣下憫其勤勞為教與道。非敢如常流者屑屑茍榮其身與名而已。謹以其所著輔教編一部三冊印者。又以皇極論一首寫本者。然此論乃少時行道之餘暇所屬。雖其文字淺俗。而粗明乎治世聖賢之法。仰托關主簿投諸下執事者。不任瞻望臺慈皇恐悚越之至。不宣。某謹白。

上張端明書

月日沙門某謹撰書。

【現代漢語翻譯】現代漢語譯本：其中的要點。唉，學道之人不明白啊！過去楊司徒綰在唐朝，號稱賢相，曾經用這篇文章為王開先生作傳，以推廣于天下，大概是知道其中道的綱要而這樣做的。如今您（指張端明）作為輔相，道德器量遠勝過楊公。如果不是認為佛法沒有意義，而稍微採納它，那就是天下的幸運了。而且佛法又能使人去惡從善，現在天下都一致地與儒家一起勸人向善，這不僅對聖賢的道德有內在的益處，也將對外有助於國家的教化。這又應該讓您垂注啊！如今佛法教義非常衰微，那些不加選擇就譏諷和譭謗它的人很多。我私下擔憂佛法教義會因此而衰微乃至消失啊！燈燭沒有後續的燃料，它的光明也就會熄滅啊！溪澗江河不疏通引導，它的源頭和水流也就會斷絕啊！聖人的教導也是這樣啊！不扶持救助就會滅亡啊！所以我曾經寫書叫做《輔教編》，來闡明和扶持佛法教義，總共有三萬多字。起初想進獻給天子，但微薄的誠意不能上達。又想進獻給您，又不能夠溝通。之後就通過別人姑且在京城發佈，也希望它能傳到您的聽聞之中。又過了一年，沉浮不定，憂慮的心情，就像身處水火之中，忽然希望有人援救，以成就我平生的志向。因此不顧冒犯的罪過，冒昧地用這本書玷污大丞相的尊嚴。萬一您能憐憫我為教為道而勤勞，我並非像那些平庸之輩那樣只顧茍且地榮身揚名。謹將我所著的《輔教編》一部三冊（印刷本），又將《皇極論》一篇（手寫本）呈上。然而這篇《皇極論》是少年時修行之餘所作，雖然文字淺俗，但大致明白了治理世事的聖賢之法。仰仗關主簿轉交給您。不勝瞻仰您的慈悲，惶恐不安的心情。說不盡。我謹稟告。

上張端明書

月日沙門某謹撰書。

【English Translation】 English version: Its essentials. Alas, those who study the Dao do not understand! In the past, Yang Situ Wan (Yang Wan, a high-ranking official) of the Tang Dynasty, known as a virtuous minister, once used this to write a biography for Wang Kai (Wang Kai, a person's name), to promote it throughout the world, probably because he knew the essentials of the Dao. Now, Your Excellency (referring to Zhang Duanming), as a minister, your morality and capacity far exceed those of Duke Yang. If you do not consider Buddhism meaningless, but adopt it slightly, it would be the fortune of the world. Moreover, the Dao can make people abandon evil and do good. Now, the world unanimously encourages people to do good along with Confucianism. This not only has internal benefits for the morality of sages, but will also externally help the nation's education. This should also be something that Your Excellency pays attention to! Now, its teachings are very weak, and there are many who indiscriminately ridicule and slander it. I privately worry that the Dao will therefore decline and even disappear! If the lamp has no fuel, its light will also be extinguished! If the streams and rivers are not dredged, their source and flow will also be cut off! The teachings of the sages are also like this! If they are not supported and rescued, they will perish! Therefore, I once wrote a book called 'Fujian Bian' (Fujian Bian, a book title), to explain and support the Dao, with more than 30,000 words in total. At first, I wanted to present it to the Emperor, but my humble sincerity could not reach him. I also wanted to present it to Your Excellency, but I could not communicate with you. Afterwards, I asked someone to publish it in the capital, hoping that it would be heard by Your Excellency. Another year passed, and my heart was unsettled, like being in water and fire, suddenly hoping for someone to rescue me, to fulfill my lifelong ambition. Therefore, regardless of the crime of offense, I presumptuously defiled the dignity of the Grand Chancellor with this book. If Your Excellency can pity my hard work for the Dao, I do not dare to be like those ordinary people who only care about glorifying themselves. I respectfully present my book 'Fujian Bian' (Fujian Bian, a book title), one copy in three volumes (printed), and also the 'Huangji Lun' (Huangji Lun, a book title), one copy (handwritten). However, this 'Huangji Lun' (Huangji Lun, a book title) was written in my youth during my spare time from practicing the Dao. Although the writing is shallow, it roughly understands the methods of sages for governing the world. I rely on Guan Zhubu (Guan Zhubu, a person's name) to pass it on to you. I cannot express my admiration for your kindness and my fear and anxiety. I cannot express it all. I respectfully report.

Letter to Zhang Duanming

Written respectfully by Shamen (Buddhist monk) on month/day.

寄獻于省主端明侍郎閣下。某以幽鄙無狀。幸閣下憫念其來久矣。昔者嘗以弊文因故侍郎郎公。輒塵聽覽而辱之褒曰。不惟空宗通。亦乃文格高。故忝此大賜。感之懷之。迨今八載矣。自謂委于深山窮谷。雖欲一接大君子之威儀。固不可得也。然而每欲建一善事推一善言。報閣下恤念之盛德。以廣閣下興善之勝緣充然。故嘗存之於心。近者竊著其廣原教。次為三帙曰輔教編。吳人模印務欲傳之。敢以幸於閣下執事者。以畢其區區之志。然其書大抵世儒不知佛為大聖人。其道大濟天下生靈。其法陰資國家教化。特欲諭其疑者。解其譏者而所以作也。然吾佛常以其法付諸國王大臣。而聖君賢臣者。蓋吾教損益之所繫也。今欲救其法之衰微扶其教之不振。乃以其說而求于閣下。又其宜矣。伏惟閣下以高才大學冠首賢科。以重德能名為朝純臣。藹藹然負天下臺輔之望。而益有深知遠識不局世教。超然特留意佛教妙理。探索其聖人性命之真奧。此又宜佛氏者以其道而倚賴也。閣下仁明儻念其憂道不憂身。為法不為名。寬其僭越之誅。以其書稱于聖賢傳於君子。得天下不沮其為善之心。國家不失其教化之助。不直某之幸也。亦吾佛之法得其所傳也(傳或寄字)輔教編一部三冊。謹因崔太博。輒通呈於左右。干黷臺慈。不任皇恐之至

【現代漢語翻譯】現代漢語譯本：謹將此文敬獻給省主端明侍郎閣下。我身處偏遠鄙陋之地，本不配叨擾，幸蒙閣下 long time ago 就已憐憫關懷。過去我曾將拙劣的文章通過故侍郎郎公呈上，不料竟蒙您垂聽覽閱，並給予褒獎，說我不但精通佛學，而且文章格調也很高。因此忝受如此厚賜，感激之情難以言表，至今已八年了。我自認為身處深山窮谷，即使想一睹大人物的威儀，也是不可能的。然而，我常常想做一件善事，說一句善言，來報答閣下您深厚的恩情，以擴大您興辦善事的殊勝因緣，所以一直將此事銘記在心。最近，我私下撰寫了《廣原教》，又編寫了三卷《輔教編》。吳地的人想要印刷流傳。我斗膽想通過閣下的執事者，來完成我這小小的願望。這本書的大意是，世俗的儒生不知道佛是大聖人，他的道能夠廣泛地救濟天下生靈，他的法能夠暗中資助國家的教化。我特別想開導那些心存疑慮的人，消除那些譏諷誹謗的人，這就是我寫作的目的。我們佛教常常將佛法託付給國王大臣，聖明的君主和賢能的臣子，關係著我們佛教的興衰。現在想要挽救佛法的衰微，扶持佛教的振興，所以才將這些道理向您陳述，這也是理所應當的。恭敬地希望閣下您以高深的才能和淵博的學識位居賢士之首，以崇高的品德和卓越的能力被譽為朝廷的純臣，您德高望重，肩負著天下宰輔的重任，而且您更有深刻的見解和長遠的眼光，不侷限於世俗的教條，超然地特別留意佛教的精妙義理，探索其聖人性命的真正奧秘。因此，佛門弟子理應依靠您來弘揚佛法。閣下您仁慈英明，如果能體諒我憂道不憂身，為法不為名的心意，寬恕我僭越的罪過，讓我的書能夠被聖賢稱讚，被君子傳揚，使天下人不阻止行善的念頭，國家不失去教化的幫助，這不僅是我的幸運，也是我們佛教的佛法得以流傳啊（傳或寄字）。《輔教編》一部三冊，謹通過崔太博，冒昧地呈獻給您。打擾了您的慈悲，實在惶恐至極。文中專有名詞解釋：端明侍郎(Duanming Shilang)：官名。郎公(Lang Gong)：侍郎郎公。廣原教(Guangyuan Jiao)：佛經的名字，意為廣泛探究教義。輔教編(Fujiao Bian)：輔助教義的著作。吳人(Wu Ren)：吳地的人。崔太博(Cui Taibo)：人名，太博是官名。

【English Translation】 English version: Respectfully presented to Your Excellency, the Provincial Governor and Academician of the Hall of Rectitude. I am from a remote and humble place, unworthy of troubling you. Fortunately, Your Excellency has shown compassion and concern for me for a long time. In the past, I presented my humble writings through the late Vice Minister Lang Gong, unexpectedly receiving your gracious attention and praise, saying that I was not only proficient in Buddhist teachings but also possessed a high literary style. Therefore, I am deeply grateful for this great honor, which I have cherished for eight years. I consider myself to be living in a remote mountain valley, where it is impossible to even catch a glimpse of a great person's demeanor. However, I often wish to perform a good deed or speak a good word to repay Your Excellency's profound kindness and to expand the auspicious conditions for your benevolent undertakings, so I have always kept this in mind. Recently, I privately wrote 'Guangyuan Jiao', and compiled three volumes of 'Fujiao Bian'. People in Wu (place name) want to print and circulate them. I venture to ask through Your Excellency's staff to fulfill my humble wish. The main idea of this book is that worldly Confucians do not know that the Buddha is a great sage, whose path can widely save all living beings, and whose Dharma can secretly assist the country's education. I especially want to enlighten those who have doubts and dispel those who ridicule and slander, which is why I wrote this book. Our Buddhism often entrusts the Dharma to kings and ministers, and wise rulers and virtuous officials are related to the rise and fall of our Buddhism. Now, wanting to save the decline of the Dharma and support the revitalization of Buddhism, I present these principles to you, which is only proper. I respectfully hope that Your Excellency, with your profound talent and extensive knowledge, is at the forefront of virtuous scholars, and with your noble character and outstanding ability, is praised as a pure minister of the court. You are highly respected and bear the responsibility of assisting the emperor, and you have profound insights and long-term vision, not limited to worldly doctrines, and pay special attention to the subtle principles of Buddhism, exploring the true mysteries of the Buddha's nature and life. Therefore, Buddhist disciples should rely on you to promote the Dharma. Your Excellency, with your benevolence and wisdom, if you can understand my intention of being concerned about the Dharma and not about myself, and working for the Dharma and not for fame, forgive my presumptuousness, and allow my book to be praised by sages and spread by gentlemen, so that people in the world will not stop the thought of doing good, and the country will not lose the help of education, this is not only my good fortune, but also the Dharma of our Buddhism can be transmitted (transmitted or sent). 'Fujiao Bian', one set of three volumes, I respectfully present to you through Cui Taibo, presumptuously. Disturbing your compassion, I am extremely apprehensive. Explanation of proper nouns in the text: Duanming Shilang: Official title. Lang Gong: Vice Minister Lang Gong. Guangyuan Jiao: The name of a Buddhist scripture, meaning to extensively explore the teachings. Fujiao Bian: A work that assists the teachings. Wu Ren: People from Wu. Cui Taibo: A person's name, Taibo is an official title.

。不宣。某謹白。

上田樞密書

月日沙門某謹撰書。寄獻于樞密侍郎閣下。某世外幽人也。乃敢以其書而輒求于朝廷聖賢者。豈宜然哉。然憂其道之將毀必護其本教。亦烏得泥其所守而不知其變邪。夫朝廷聖賢者。乃吾道損益之所屬也。不往而伸之。吾聖人之法殆廢且滅矣。此亦經所謂佛法付諸國王大臣之意也。幸閣下仁明。憫其憂在道法不為身名。寬其僭冒之誅而稍取其說。不惟斯人之幸。亦其教道之光輝也。不直其教道之光輝。抑亦天下生靈之大幸也。某嘗以今文人之文排佛殊甚。是亦世之君子者不窺深理不究遠體。不考其善天下弘益之驗。徒以目接其淺近之事與儒不同。乃輒非之。夫佛氏之教播於諸夏垂千載矣。舉天下而化之。其亦盛矣。是必有大幽功陰德。合天地通神明。益教化善風俗者也。不然天厭人惡久矣。切恐論者不已。後生不悟益學而為之。不惟弊聖人之大道。亦乃沮天下為善之心。損國家教化之助也。故孜孜勉其愚瞑。輒著書以發明吾佛之所為教者。欲諭勸於世之賢人君子。而自視退然力不足言未信。非資乎朝廷之聖賢。有高明之勢力。有際天之識度。洞達聖人之深理遠體者。則其書何以傳也。適會吳人以其所著之書曰輔教編者模印方就。敢不遠千里望風以投于閣下之門。伏惟閣下

【現代漢語翻譯】現代漢語譯本：不敢多言。某恭敬地稟告。

上田樞密大人鈞鑒：

某月某日，沙門某恭敬地撰寫此書，敬獻給樞密侍郎大人。我乃是世外隱士，竟敢將此書呈給朝廷的聖賢之人，這難道合宜嗎？然而，憂慮佛法將要衰敗，必定要守護根本的教義。又怎麼能拘泥於所固守的，而不知變通呢？朝廷的聖賢之人，乃是佛法興衰的關鍵所在。如果不去陳述，那麼我聖人的佛法恐怕就要廢棄滅亡了。這也就是佛經所說的將佛法託付給國王大臣的意思啊。希望閣下仁慈英明，體恤我所憂慮的是佛法，而不是個人的名聲，寬恕我僭越冒犯的罪過，稍微採納我的說法。這不僅是我的幸運，也是佛法教義的光輝，不僅是教義的光輝，也是天下生靈的大幸啊。我曾經看到現在的文人對佛教的排斥非常厲害，這是因為世上的君子不窺探深奧的道理，不研究長遠的體制，不考察佛教對天下有益的驗證，只是用眼睛接觸到一些淺近的事情，認為佛教與儒家不同，就隨意地否定它。佛教的教義傳播到華夏已經近千年了，整個天下都受到它的教化，這是多麼興盛啊！這必定有巨大的潛在功德，與天地相合，與神明相通，有益於教化，改善風俗。不然的話，早就被天厭棄，人憎惡了。我深切地擔心這種議論不止息，後生晚輩不覺悟，反而更加學習這種論調，這不僅會敗壞聖人的大道，也會阻礙天下人行善的心，損害國家教化的輔助力量。所以我孜孜不倦地努力，寫書來闡明佛教的教義，想要勸諭世上的賢人君子。但自己覺得能力不足，言語沒有說服力，如果不是依靠朝廷的聖賢，擁有高明的勢力，擁有洞察天地的見識，通達聖人深奧道理和長遠體制的人，那麼我的書又怎麼能夠流傳呢？恰好遇到吳地的人將他所著的名為《輔教編》的書籍，剛剛印刷完畢，我怎敢不遠千里，仰慕閣下的風範，將書投到您的門下呢？伏惟閣下

【English Translation】 English version: I dare not say more. I respectfully report.

To His Excellency, the Privy Councilor Shangtian:

On a certain day of a certain month, the Shramana (Buddhist monk) so-and-so respectfully writes this letter, dedicating it to Your Excellency, the Vice Minister of the Privy Council. I am a recluse from the world, yet I dare to present this letter to the sages of the court. Is this appropriate? However, worried that the Dharma (Buddhist teachings) is about to decline, I must protect the fundamental teachings. How can I cling to what I hold and not know how to adapt? The sages of the court are the ones to whom the prosperity or decline of our Dharma belongs. If I do not go and express it, then the Dharma of our Sage (Buddha) will likely be abandoned and perish. This is also the meaning of the Sutra (Buddhist scripture) that entrusts the Buddha-dharma to kings and ministers. I hope that Your Excellency is benevolent and wise, and that you will have compassion for my concern for the Dharma, not for personal fame. Forgive my presumptuous offense and slightly adopt my words. This is not only my good fortune, but also the glory of the Dharma teachings, not only the glory of the teachings, but also the great fortune of all living beings in the world. I have seen that the current literati (scholars) reject Buddhism very severely. This is because the gentlemen of the world do not delve into profound principles, do not study long-term systems, and do not examine the evidence of Buddhism's benefit to the world. They merely use their eyes to perceive some superficial matters, thinking that Buddhism is different from Confucianism, and then arbitrarily deny it. The teachings of Buddhism have spread to China for nearly a thousand years, and the whole world has been transformed by it. How prosperous it is! There must be great hidden merits and virtues, harmonizing with heaven and earth, communicating with the gods, benefiting education, and improving customs. Otherwise, it would have been rejected by heaven and hated by people long ago. I am deeply worried that this kind of discussion will not stop, and that later generations will not realize it, but will learn it even more. This will not only ruin the great path of the sages, but also hinder the hearts of all people in the world to do good, and damage the auxiliary power of national education. Therefore, I diligently strive to enlighten my foolishness, and write books to explain what Buddhism teaches, wanting to persuade the virtuous gentlemen of the world. But I see myself as retreating, lacking the strength to speak, and my words are not believed. If it were not for relying on the sages of the court, possessing high intelligence and power, possessing the insight to penetrate heaven and earth, and understanding the profound principles and long-term systems of the sages, then how could my book be spread? It happened that a man from Wu (region in China) had just finished printing his book called 'Fojiao Bian' (Assisting the Teachings). How dare I not travel thousands of miles, admiring Your Excellency's demeanor, and throw the book at your door? I humbly hope that Your Excellency

以高才博學登踐大科。以善德能名榮處右密。藹然負天下宰輔之望。又益有深知遠識洞達聖人性命真奧。是宜夫佛氏者以其法而倚賴之也。儻為不腆之文末忝大賜。以之傳佈于朝廷賢人君子。則某千萬死生之幸甚也。抑亦吾佛以法付之適得其寄也。其所獻之書十部三十冊封題。謹因崔太博以通於下執事者。塵浼臺嚴。不任惶恐之至。不宣。某謹白。

上曾參政書

月日沙門某謹撰書。寄獻于參政給事閣下。某聞佛教也嘗繫乎政治而關乎教化者也。其有人慾正其法之損益。救其教之衰削。而不求于宰教化司政治者。其人雖盡心竭誠汲汲於巖壑間至老且死。必不能得遂其志也。今天下宰教化司政治。惟天子宰相與閣下參預大政聖君賢臣者也。故某不遠千里以其書因人而求于閣下者。蓋亦有意于教道矣。伏惟閣下以大公為心。取眾善為治。不忽其幽陋之人。不廢其荒唐之言。而稍垂采聽。不直斯人之幸。抑亦西聖之道。而增其光明耳。某嘗謂佛教之為善世也。固其廣大悉備矣。其所謂施之於善人而益善。施之於不善人而亦為善。古今吾教之所勸不及。刑法之所禁不得。陰謀心欺。雖匹夫匹婦之愚。聞某所謂為善有福為惡有罪。罕不減惡遷善矣。茍家至戶到而按之。恐十有八九。而天下若此也。後世益薄而其亂遂

【現代漢語翻譯】現代漢語譯本以高尚的才能和淵博的學識，您步入仕途，身居要職。憑藉卓越的德行和出衆的能力，您在朝廷中享有盛名，位列重臣。您和藹可親，肩負著治理天下的重任，而且還具備深刻的見解、長遠的眼光，洞悉聖人的心性和生命的真諦。因此，佛門弟子理應依靠您的力量來弘揚佛法。如果我這微不足道的文章能夠有幸得到您的賞識，得以在朝廷賢人君子中傳播，那將是我莫大的榮幸。這也意味著我佛將佛法託付給了合適的人。我所獻上的書籍共十部三十冊，已經封好題籤，謹通過崔太博轉交給下屬官員。叨擾了您的清靜，我感到萬分惶恐。不再贅述，我謹此稟告。

上曾參政書

月日，沙門某恭敬撰寫書信，呈獻給參政給事閣下。我聽說佛教與政治息息相關，也關係到教化。如果有人想要匡正佛法的缺失，挽救佛教的衰落，卻不向主管教化、司掌政治的官員尋求幫助，那麼即使他竭盡全力，終日在山林中奔波，直到老死，也一定無法實現他的願望。如今，天下主管教化、司掌政治的，只有天子宰相和像您這樣參與國家大政的聖君賢臣。所以我才不遠千里，通過他人將書信呈給您，也是爲了教化事業。希望您能以大公無私之心，採納各種善行來治理國家，不要忽略我這樣地位卑微的人，也不要拋棄我這些看似荒唐的言論，稍微給予關注和採納。這不僅是我的榮幸，也能使西方的聖人之道更加光明。我曾經說過，佛教對於世人的教化，實在是廣大而完備的。它能使善人更加善良，也能使不善之人向善。古往今來，我們佛教所勸導的，是刑法所禁止不了的，是陰謀詭計和欺騙所無法觸及的。即使是普通百姓，聽到我說『為善有福，為惡有罪』，也很少有不減少惡行、走向善良的。如果能挨家挨戶地去考察，恐怕十之八九的人都會如此。如果天下都能這樣，那麼世道就會越來越好，而混亂也會逐漸平息。

【English Translation】 English version With lofty talent and profound learning, you have ascended to high office. With virtuous character and outstanding ability, you enjoy a distinguished reputation in the court, holding a prominent position. You are approachable and bear the responsibility of governing the realm, possessing deep insight, far-sighted vision, and a thorough understanding of the sage's mind and the true essence of life. Therefore, Buddhist disciples should rely on your strength to propagate the Dharma. If my humble writing is fortunate enough to be appreciated by you and disseminated among the virtuous gentlemen of the court, it would be my greatest honor. It would also mean that the Buddha has entrusted the Dharma to the right person. The books I offer, totaling ten volumes and thirty copies, have been sealed and labeled. I respectfully ask Cui Taibo to forward them to the subordinate officials. I apologize for disturbing your tranquility and feel extremely apprehensive. I will not elaborate further and respectfully submit this report.

Letter to Vice Premier Zeng

On this day of this month, the Shramana (Buddhist monk) so-and-so respectfully writes this letter and presents it to Your Excellency, the Vice Premier. I have heard that Buddhism is closely related to politics and also concerns edification. If someone wants to correct the deficiencies of the Dharma and save Buddhism from decline, but does not seek help from officials in charge of edification and politics, then even if he exhausts his efforts and toils in the mountains until old age and death, he will certainly not be able to achieve his wish. Today, those who govern edification and politics in the realm are only the Emperor, the Prime Minister, and virtuous ministers like Your Excellency who participate in the great affairs of the state. Therefore, I have traveled thousands of miles, entrusting others to present this letter to you, also for the sake of the cause of edification. I hope that you can govern the country with impartiality, adopt all kinds of good deeds, do not neglect humble people like me, and do not abandon my seemingly absurd words, but give them a little attention and adoption. This is not only my honor, but also can make the way of the Western Sage (Buddha) even brighter. I once said that the edification of Buddhism for the world is truly vast and complete. It can make good people even better, and it can also make bad people turn to good. From ancient times to the present, what our Buddhism has exhorted cannot be prohibited by criminal law, and cannot be touched by conspiracies and deceptions. Even ordinary people, hearing me say 'doing good brings blessings, doing evil brings punishment', rarely do not reduce evil deeds and turn to good. If we can investigate from house to house, I am afraid that eight or nine out of ten people will be like this. If the world can be like this, then the world will get better and better, and the chaos will gradually subside.

少。孰知非因佛教陰助而然也。故唐書曰。雖謂異方之教。無損為理之源。向所謂關乎教化者。蓋此之謂也。夫以其道安天性。而知神明之所以往來。修身治心以通乎聖人之至德至道者。古今其又多矣。今論者以文而排佛。謂無益於治世。此亦世之君子不知深理不達遠體。不見佛教之所以然也。愚以此為其憂。恐論者不已後生末學習而為之。不惟虧於國家教化之助。亦乃損其陰德之祐。山中嘗竊著書推明佛法要旨。將以諭勸學者。而自念幽獨無其勢力。終不遂其事傳其書于天下。非有高明特達大雅清勝君子。則不能成其志業。故輒欲幸閣下同以此道稱之於聖賢布之於君子也。又唸佛教之在天下也。弛張其法增損其徒。一出於朝廷之處置。乃向所謂繫乎政治者。此其是也。今以正其損益之說而求閣下之門。亦其宜矣。閣下高才重德天下具瞻。寬仁大明朝廷推伏。茍以其憂道不憂身。為法不為名。憫其志收其書推而布之。使天下知佛之所以為教。君子資之以廣其善。小人資之以悛其不善。不惟某之幸。抑亦天下生靈幸甚也矣。其書曰輔教編者一部三冊封題。謹因崔太博以通於下執事者。塵浼臺慈。不任慚懼之至。不宣。某謹白。

上趙內翰書

月日沙門某謹撰書。寄獻于百司內翰閣下。某嘗聞吾佛昔以其法付

【現代漢語翻譯】現代漢語譯本：很少有人知道這並非因為佛教在暗中幫助的緣故。所以《唐書》說：『即使稱之為異域的教義，也無損於治理的根本。』之前所說的關係到教化，大概就是指這個意思。憑藉佛教的道理來安定天性，從而瞭解神明往來的原因；修身養性，以通達聖人的至高德行和至理大道的人，自古至今又有很多。現在評論者因為佛教不符合儒家文章的規範而排斥它，認為它對治理國家沒有益處。這也是世上的君子不瞭解深刻的道理，不通達長遠的體制，沒有看到佛教之所以然的緣故。我因此感到擔憂，恐怕評論者不停止這種做法，後來的學生學習這種觀點，不僅會損害國家教化的輔助力量，也會減少他們暗中的福佑。我曾經私下著書，闡明佛法的要旨，想要用來勸導學者。但考慮到自己孤身一人，沒有足夠的力量，最終無法完成這件事，將書傳播到天下。如果沒有高明特達、博雅清勝的君子，就不能成就我的志向。所以想希望您能一同用這種道理來稱頌聖賢，傳播給君子。又考慮到佛教在天下的興衰，其法規的鬆弛或嚴格，僧侶的增加或減少，都出自朝廷的處置，這就是之前所說的關係到政治。這是對的。現在爲了匡正佛教的損益之說而來拜訪您，也是應該的。您才華高超，德行深重，天下人都仰望著您。您寬厚仁慈，英明睿智，朝廷也推崇信服您。如果能以憂慮道義而不憂慮自身，爲了佛法而不爲了名聲的精神，憐憫我的志向，收下我的書，推廣傳播它，使天下人瞭解佛教的教義，君子憑藉它來擴充套件自己的善行，小人憑藉它來改正自己的惡行，這不僅是我的幸運，也是天下生靈的幸運啊。書名為《輔教編》，共一部三冊，已經封好題籤。謹通過崔太博轉交給您手下的辦事人員，打擾了您的慈悲，不勝慚愧恐懼。不再多說。某謹上。

上趙內翰書

某月某日沙門某謹撰書。寄獻于百司內翰閣下。某曾經聽說我佛過去把他的佛法交付于...

【English Translation】 English version: Few know that this is not due to Buddhism's hidden assistance. Therefore, the 'Tang Shu' (History of the Tang Dynasty) says: 'Even if called a foreign teaching, it does not harm the source of governance.' What was previously said to be related to edification probably refers to this. By using Buddhist principles to stabilize one's nature, one understands the reasons for the comings and goings of the divine; cultivating oneself to attain the supreme virtue and ultimate path of the sages, there have been many throughout history. Now, critics reject Buddhism because it does not conform to Confucian literary standards, believing it is not beneficial to governing the country. This is because the gentlemen of the world do not understand profound principles, do not comprehend long-term systems, and do not see the reason for Buddhism's existence. I am therefore worried that critics will not stop this practice, and later students will learn this view, which will not only harm the auxiliary power of national edification but also reduce their hidden blessings. I once privately wrote a book elucidating the essence of Buddhist teachings, intending to use it to advise scholars. But considering myself alone, without sufficient power, I ultimately cannot complete this task and spread the book to the world. Without gentlemen of high intelligence, outstanding talent, broad learning, purity, and victory, my ambition cannot be achieved. Therefore, I hope that you can together use this principle to praise the sages and spread it to gentlemen. Furthermore, considering the rise and fall of Buddhism in the world, the relaxation or strictness of its regulations, and the increase or decrease of its monks, all come from the court's decisions, which is what was previously said to be related to politics. This is correct. Now, to correct the theories of the gains and losses of Buddhism, I come to visit you, which is also appropriate. You have high talent and profound virtue, and the world looks up to you. You are kind, benevolent, wise, and intelligent, and the court also respects and trusts you. If you can, with the spirit of worrying about the Dao (path, principle) and not worrying about yourself, for the Dharma (Buddhist teachings) and not for fame, have compassion for my ambition, accept my book, and promote and spread it, so that the world knows the teachings of Buddhism, gentlemen can use it to expand their good deeds, and petty people can use it to correct their evil deeds, this is not only my good fortune but also the good fortune of all living beings. The book is titled 'Fojiao Bian' (Essays Aiding the Teachings), one copy in three volumes, already sealed and labeled. I respectfully ask Cui Taibo to forward it to your staff, disturbing your compassion, and I am filled with shame and fear. I will not say more. So-and-so respectfully submits.

Letter to Zhao Neihan

On a certain day of a certain month, Shramana (Buddhist monk) so-and-so respectfully writes this letter and presents it to Your Excellency Neihan of the Hundred Offices. I have heard that in the past, our Buddha entrusted his Dharma to...

諸王大臣者。其實意欲資王臣之勢以正其損益也。故聖君賢臣乃吾道萬世所倚而賴之者也。後世之徒如憂其法救其衰而欲有所云為者。不可舍乎朝廷之聖賢者也。若某不遠千里以其書而求于閣下之門者。固亦以為其法而若此也。伏惟閣下。為德有遠量。立朝有大節。以文章為詞臣之宗。地近官顯日接天子之寵光。又特注意佛理力探聖人性命之奧妙。是益宜佛氏者以其道而從之也。某嘗以今天下儒者不知佛為大聖人。其道德頗益乎天下生靈。其教法甚助乎國家之教化。今也天下靡然競為書而譏之。某故嘗竊憂其譏者不惟沮人為善。而又自損其陰德。乃輒著書曰輔教編。發明佛道。欲以諭勸於世之君子者。然自念其深匿遠棄力不能遂振之。徒終夕太息。乃冒其僭易之誅。敢以其書仰藉閣下高明。以聞傳於諸聖賢君子。茍得其萬一反心識佛。知其教法之所以然。廣其為善而不損夫陰德。是亦仁賢用心之一道也。其為勝緣當世世奉閣下同之天地神明實聞斯語。儻閣下不忽少垂尊意。則某萬萬幸甚矣。其輔教編者模印一部三冊並書。因崔太博納諸下執事者。干黷臺慈。不任惶恐之至。不宣。某謹白。

上呂內翰書

月日沙門某謹撰書。寄獻于內翰呂公閣下。某嘗以卑論幸閣下善之。其後雖欲益進其說以始終閣下聽覽

【現代漢語翻譯】現代漢語譯本：諸位國王和大臣，實際上是想借助王臣的權勢來匡正社會的缺失和增益。所以聖明的君主和賢能的臣子，是我們佛道得以萬世傳承所依靠和仰仗的。後世的佛門弟子如果憂慮佛法衰微，想要拯救它並有所作為，就不能捨棄朝廷中的聖賢之人。我某人不遠千里，帶著這本書來拜訪您，也正是因為這個原因。希望您，閣下，有深遠的德行和氣量，在朝廷中有偉大的節操，以文章成為詞臣的表率，地位顯赫，每日沐浴天子的恩寵，又特別注重佛理，努力探究聖人的心性和生命的奧妙。這樣就更應該讓佛門弟子以佛道來追隨您。我曾經認為，現在天下的儒者不知道佛是大聖人，他的道德對天下蒼生頗有益處，他的教法對國家的教化很有幫助。如今，天下人紛紛著書來譏諷佛教。我因此常常私下擔憂，那些譏諷佛教的人，不僅阻礙了別人行善，而且還損害了自己的陰德。於是我便著書《輔教編》，闡明佛道，想要以此來勸諭世上的君子。然而，我自認為自己隱居深山，遠離塵世，力量不足以振興佛法，只能終日嘆息。於是冒著僭越的罪名，斗膽將這本書呈給您，仰仗您的高明見識，將佛法傳揚給各位聖賢君子。如果能有萬分之一的人因此而改變心意，認識到佛陀，瞭解佛教教法的真諦，廣泛地行善而不損害自己的陰德，這也是仁人賢士用心的一條途徑啊。這其中的殊勝因緣，當讓世世代代的人都像侍奉天地神明一樣侍奉您，相信天地神明也會聽到這些話。如果閣下不嫌棄，稍微給予關注，那麼我就萬分榮幸了。《輔教編》已經印刷了一部，共三冊，連同書信，通過崔太博轉交給您手下的辦事人員，冒昧地打擾了您，實在惶恐至極。不盡之言。我某人謹上。

呈給呂內翰的信

某月某日，沙門某人恭敬地撰寫書信，獻給內翰呂公閣下。我曾經用淺薄的言論僥倖得到您的讚賞。之後即使想進一步闡述我的觀點，以便始終讓您聽取和採納，

【English Translation】 English version: To the Kings, Ministers, and Great Officers: In reality, it is intended to leverage the power of kings and ministers to rectify deficiencies and enhance benefits. Therefore, enlightened monarchs and virtuous ministers are those upon whom our Buddhist path relies for its perpetuation through the ages. If later generations of disciples are concerned about the decline of the Dharma and wish to rescue it and make a difference, they cannot abandon the sages and virtuous individuals in the court. The reason why I, a certain person, have traveled thousands of miles to seek an audience at your door with this book is precisely for this reason. I hope that you, Your Excellency, possess profound virtue and magnanimity, uphold great integrity in the court, serve as a model for court scholars through your writings, hold a prominent position, and receive the Emperor's favor daily. Moreover, you pay special attention to Buddhist principles and strive to explore the profound mysteries of the nature of the saints and the lives of all beings. Thus, it is even more fitting for Buddhist disciples to follow you in the Buddhist path. I once believed that the Confucian scholars of today do not know that the Buddha is a great sage, whose morality greatly benefits all living beings in the world, and whose teachings greatly assist the nation's education. Now, people all over the world are writing books to criticize Buddhism. Therefore, I often worry in private that those who criticize Buddhism not only hinder others from doing good but also harm their own hidden virtues. So I wrote the book 'Aiding the Teachings,' elucidating the Buddhist path, intending to use it to persuade the gentlemen of the world. However, I consider myself to be living in seclusion, far from the world, and lacking the strength to revitalize the Dharma, so I can only sigh all day long. Therefore, at the risk of being accused of presumption, I dare to present this book to you, relying on your brilliant insights to spread the Dharma to all the sages and virtuous gentlemen. If even one in ten thousand people can change their minds as a result, recognize the Buddha, understand the true meaning of Buddhist teachings, and widely do good without harming their own hidden virtues, this is also a path for benevolent and virtuous people to take to heart. The special karmic connection in this will cause generations to serve you as they would serve Heaven, Earth, and the spirits, and I believe that Heaven and Earth will hear these words. If Your Excellency does not disdain to give a little attention, then I would be extremely fortunate. One copy of 'Aiding the Teachings,' consisting of three volumes, has been printed, along with this letter, and has been forwarded to the staff under your command through Cui Taibo, presumptuously disturbing you, and I am extremely apprehensive. I cannot express all that I wish to say. I, a certain person, respectfully submit.

A Letter to Academician Lu

On a certain day of a certain month, the Shramana (Buddhist monk) so-and-so respectfully wrote this letter and presented it to Academician Lu. I once had the good fortune to have my humble opinions appreciated by you. Afterwards, even if I wanted to further elaborate on my views so that you would continue to listen and adopt them,

德義之貺。念某棄匿山林不能果耳。此聞詔還益用大手之筆發揮天子制命。此不可不勵已以求達其志也。幸閣下不忽其幽陋而少留意焉。某聞善其理者。天下至公之謂也。今天下所謂聖人之教者至焉。雖其名不類。考其理而皆欲人趨善。則其理未始異。然猶日月年數雖其近遠差異。而其成歲之功一也。故少壯之時皆讀其書求其意。得其意則嘗以告之人曰。是皆可從而不可拒也。既告之人。又患其不廣。乃以之為書。欲其大勸。所著之書。雖積十餘萬言。而名微身晦不能傳之。欲資之聖賢而相與振之。乃卒無所遇。及其老弊于山谷。弟子輩恐其書與其師偕沒。固請以刻木。刻已又請致之士大夫。初避要名之誚。而不從其請。余自謂之曰。自古至人皆以救護其教法獲譏殞身。為遠大者。又奚恤流俗之譏耶。乃浩然盡發其書致之縉紳先生之徒。雖未始識者立使布之其人。況忝閣下一言之察。而閣下高識遠量素以天下之善而為意也。而敢不陳之乎。謹以其書一部三冊所謂輔教編者。封題仗僧致之下執事者。儻辱閣下諭之於人。則其勝緣陰功幽德當奉大君子同之。神明在焉。實聞斯語。塵浼高明。豈勝皇恐之至。不宣。某謹白。

上歐陽侍郎書

月日沙門某。謹伏揖獻書于參政侍郎閣下。某聞昔者李膺以名儒為天下

風教所繫。然其望既高。天下之士不可得而輒交。乃目其門曰龍門。今天下之士指閣下之門。猶龍門也。而閣下之門難升。又過於李膺矣。閣下文章絕出。探經術辨治亂評人物。是是非非必公必當。而天下之士欲游閣下之門者。非有此德焉敢俯仰乎閣下之前。不惟不敢事其俯仰。亦恐其望風結舌而不敢蹈閣下之閫閾者多矣。若某者山林幽鄙之人。無狀今以其書奏之天子。因而得幸下風。閣下不即斥去。引之與語溫然。乃以其讀書為文而見問。此特大君子與人為善。誘之慾其至之耳。其放浪世外務以愚自全。所謂文章經術辨治亂評人物。固非其所能也。適乃得踐閣下之門辱閣下雅問。顧平生慚愧何以副閣下之見待耶。然其自山林來輒欲以山林之說投下執事者。愿資閣下大政之餘。游思于清閑之域。又其山林無事。得治夫性命之說。復並以其性命之書。進其山林之說。有曰新撰武林山志一卷。其性命之書有曰輔教編印者一部三冊。謹隨贄獻塵黷高明。罪無所逃。皇懼之至。不宣。某謹白。

上曾相公書(此書系次富相后再致之書也)

月日沙門某。謹獻書于集賢相公閣下。某雖不敏。平生輒以護法勸善為己任。每求縉紳先生之知圓機通乎天下之至理者相與維持。故嘗以其書曰輔教編者。因崔黃臣太博而貢于下

【現代漢語翻譯】現代漢語譯本：風教所繫，在於閣下。然而閣下的聲望如此之高，以至於天下的士人不敢輕易與您交往。於是人們將您的門第比作『龍門』（指古代士人 стремятся пройти через ворота, чтобы получить признание и продвижение по службе）。如今，天下的士人將您的門第，比作龍門一般。而且，想要進入您的門第，比登李膺（東漢名士，以善於識別人才著稱）之門還要困難。您的文章卓絕超群，能深入研究經學，辨析國家治亂，評判人物功過，對是非曲直的判斷必定公正允當。因此，天下的士人想要拜訪您的門下，若沒有相應的德行，又怎敢在您面前有所表現呢？他們不僅不敢在您面前有所表現，恐怕更多的是望風而卻步，不敢踏入您的門檻。至於我，不過是山林中一個見識淺陋的人，冒昧地將我的書呈給天子，因而有幸得到您的垂青。您沒有立刻將我斥退，還溫和地與我交談，甚至因為我讀書作文而向我請教。這實在是君子以善待人，引導我走向正途啊。我向來放浪形骸於世外，只想用愚鈍來保全自己，所謂文章經術、辨析治亂、評判人物，本來就不是我所能勝任的。今天有幸能夠拜訪您的門第，實在是對您的冒犯。回想平生，實在慚愧，不知該如何才能符合您對我的期望。然而，我既然從山林而來，就想用山林之人的見解來向您請教。希望能在您處理國家大事之餘，將心思放在清靜閒適的領域。又因為我在山林中無事可做，得以研究性命之學，所以一併呈上我的性命之書，以及我關於山林的見解。其中有《新撰武林山志》一卷，性命之書則有《輔教編》一部三冊。謹以此作為禮物獻上，恐怕會玷污您的清高，實在罪責難逃。我惶恐至極，不知該說什麼好。沙門某謹上。上曾相公書（這封信是繼富相之後再次呈上的）某月某日，沙門某，謹呈書于集賢相公閣下。我雖然不才，但平生以護持佛法、勸人為善為己任。經常尋求那些見識廣博、通曉天下至理的縉紳先生，與他們共同維護正道。所以我曾經將我的書《輔教編》，通過崔黃臣太博進獻給朝廷。

【English Translation】 English version: Your Excellency is the focus of moral education. However, your reputation is so high that scholars throughout the land dare not casually associate with you. Therefore, people refer to your gate as the 'Dragon Gate' (referring to the gate that ancient scholars aspired to pass through to gain recognition and promotion). Now, scholars throughout the land regard your gate as if it were the Dragon Gate. Moreover, ascending to your gate is even more difficult than ascending to the gate of Li Ying (a famous scholar of the Eastern Han Dynasty, known for his ability to recognize talent). Your articles are outstanding and surpass others, capable of deeply studying classics, discerning the order and chaos of the state, and evaluating the merits and demerits of figures. Your judgments on right and wrong are certainly fair and appropriate. Therefore, scholars throughout the land who wish to visit your gate, if they do not possess corresponding virtues, how dare they express themselves before you? Not only do they not dare to express themselves before you, but many are afraid of being silenced by your reputation and dare not step into your threshold. As for me, I am merely an ignorant person from the secluded mountains, presumptuously presenting my book to the Emperor, and thus fortunate enough to receive your favor. You did not immediately reject me, but spoke to me gently, and even inquired about my reading and writing. This is truly a great man treating others with kindness, guiding me towards the right path. I have always lived freely outside the world, only wanting to preserve myself through foolishness. The so-called articles, classics, discerning order and chaos, and evaluating figures are originally beyond my capabilities. Today, I am fortunate to be able to visit your gate, which is truly an offense to you. Looking back on my life, I am truly ashamed, and I do not know how to meet your expectations of me. However, since I have come from the mountains, I would like to consult you with the views of a mountain dweller. I hope that in your spare time from handling state affairs, you can focus your mind on the realm of tranquility and leisure. Also, because I have nothing to do in the mountains, I have been able to study the learning of nature and destiny, so I also present my book on nature and destiny, as well as my views on the mountains. Among them is one volume of 'Newly Compiled Records of the Wu Forest Mountains', and the book on nature and destiny is 'Auxiliary Teaching Compilation', one set of three volumes. I respectfully offer this as a gift, fearing that it will defile your nobility, and I am truly guilty. I am extremely fearful and do not know what to say. The monk, so and so, respectfully presents. Letter to Chancellor Zeng (This letter is the second letter sent after Chancellor Fu) On a certain day of a certain month, the monk, so and so, respectfully presents this letter to Your Excellency, the Chancellor of Jixian. Although I am not talented, I have always taken it as my responsibility to protect the Dharma and encourage people to do good. I often seek out those enlightened gentlemen who are knowledgeable and understand the ultimate principles of the world, and work with them to maintain the right path. Therefore, I once presented my book 'Auxiliary Teaching Compilation' to the court through Cui Huangchen, the Grand Scholar.

執事者。誠以閣下高識遠覽知佛博大盛備為古之聖人也。欲幸閣下推而勸之。尚不知其書果嘗達閣下之聽覽乎。而某今者西來。固欲以其禪書祖圖愿進之天子。至京師日。實先欲奉閣下教其去就可不之宜。而濡滯不能上進。數日前幸得請于閽者值客。仍門徒留刺依然而還。然閣下相天下事固殷矣。恐不暇盡其山林所來之意。輒復書此。幸閣下垂察。然某所來本以吾佛氏之教其祖其宗曖昧不甚明。適抱其書曰傳法正宗記十餘萬言與其所謂定祖圖者。一面欲賴聖明垂於大藏傳之以正。夫吾教三學佛子。使其萬世知其所統也。其志上於是矣。匪學他輩自為身名之計僥倖欲茍所求耳。閣下儻以其誠不謬教而成之。不惟自幸而已。亦乃天下教門之幸也。干冒臺明而罪無所逭。不宣。某謹白。

謝李太尉啟

月日沙門某右某六月二十一日。伏蒙特附所賜紫衣牒一道書一緘。到杭州日。知府唐公見召出山。面付前件敕牒並書。是蓋太尉曲以其無狀薦論而致此恩賜。某其日自以其道德虛薄不宜當天子大貺。再讓又再讓。雖詞意懇切。而唐公終不容守其素志。又翌日靈隱大眾發命披之章服。雖奉此大賁。而幽陋無謂忝國家美命。辱閣下褒薦而實感且懼矣。伏惟太尉才識器韻。乃時英豪門閥高華為帝家至戚。猶屈采野老幽人之

【現代漢語翻譯】現代漢語譯本：執事者：我確實認為您見識高遠，深知佛法博大精深，堪比古代聖人。我希望您能推崇並勸導他人信奉佛法。只是不知那些佛經是否曾進入您的視聽。我這次從西邊來，本想將禪宗書籍和祖師畫像獻給天子。到達京城后，我首先想請教您，這些東西的進獻是否適宜。但因為種種原因，未能上呈。幾天前，我僥倖請求門衛通報，但來客已離開，門徒們留下名片后也回去了。您身負天下大事，想必很繁忙，恐怕沒有時間瞭解我從山林中帶來的東西的全部意義。因此再次寫信給您，希望您能明察。我這次來，主要是因為我們佛家的教義，其祖其宗，有些曖昧不清。我帶著一些書籍，名為《傳法正宗記》，有十餘萬字，以及所謂的『定祖圖』，一方面想依靠聖明的君主將這些內容收入大藏經，傳揚開來，以匡正我們佛家三學佛子，使他們萬世都知道自己所遵循的統緒。我的志向就在於此。絕不是像其他人那樣，爲了個人的名利，僥倖地想得到一些好處。如果您認為我的誠意沒有錯謬，能夠促成此事，那不僅是我個人的幸運，也是天下佛門的大幸。冒犯了您的尊嚴，罪責難逃。不再多說。我謹稟告。謝李太尉啟

某月某日沙門某，六月二十一日。承蒙您特別賜予的紫衣牒一道，書信一封。到達杭州后，知府唐公召見我出山，當面交付了之前的敕牒和書信。這都是因為太尉您不嫌棄我的無能，推薦了我，才得到這樣的恩賜。我當時自認為道德淺薄，不配接受天子如此厚重的賞賜，一再推辭。雖然言辭懇切，但唐公始終不允許我堅持自己的想法。第二天，靈隱寺的大眾發佈命令，讓我穿上這些章服。雖然接受了這份厚重的賞賜，但我這樣幽居陋室之人，實在不配玷污國家的美好任命，辜負您的褒獎和推薦，實在感到慚愧和恐懼。我深知太尉您才識卓越，氣度不凡，是當代的英豪，門第高貴，是皇帝的至親。卻仍然屈尊採納我這個山野老人的淺陋之見。

【English Translation】 English version: To the esteemed official: I truly believe that Your Excellency possesses profound knowledge and understands the vastness and completeness of Buddhism, comparable to the ancient sages. I wish that Your Excellency would promote and encourage others to believe in Buddhism. However, I do not know if those Buddhist scriptures have ever reached your ears and eyes. This time, I came from the West, originally intending to present the Chan Buddhist books and ancestral portraits to the Emperor. After arriving in the capital, I first wanted to ask you whether it was appropriate to present these things. But due to various reasons, I was unable to present them. A few days ago, I was fortunate to request the gatekeeper to report, but the visitor had already left, and the disciples left their business cards and returned. Your Excellency is burdened with the affairs of the world, and must be very busy, I am afraid that you do not have time to understand the full meaning of what I brought from the mountains. Therefore, I write to you again, hoping that you will understand. The main reason I came this time is because the doctrines of our Buddhist family, its ancestors and its origins, are somewhat ambiguous. I brought some books, called 'Records of the Orthodox Transmission of the Dharma' (Chuan Fa Zheng Zong Ji), which contains more than 100,000 words, and the so-called 'Diagram of Determining Ancestors' (Ding Zu Tu), on the one hand, I want to rely on the wise monarch to include these contents in the Tripitaka (Da Zang Jing), and spread them to rectify the Buddhist disciples of the Three Studies, so that they will know what they follow for all generations. My ambition lies in this. I am definitely not like others, seeking personal fame and fortune, hoping to gain some benefits by chance. If you think that my sincerity is not wrong, and can promote this matter, it will not only be my personal luck, but also the great fortune of the Buddhist community in the world. Offending your dignity, the guilt is inescapable. I will not say more. I respectfully report. A Letter of Thanks to Grand Commandant Li (Xie Li Tai Wei Qi)

On a certain day of a certain month, the monk so-and-so, on June 21st. I received the purple robe decree (Zi Yi Die) and a letter specially bestowed by you. After arriving in Hangzhou, the prefect Tang Gong summoned me to leave the mountain and handed over the previous imperial decree and letter in person. This is all because Grand Commandant, you did not dislike my incompetence and recommended me, so I received such an honor. At that time, I thought that my morality was shallow and I was not worthy of receiving such a generous reward from the Emperor, and I declined again and again. Although the words were sincere, Tang Gong never allowed me to stick to my original intention. The next day, the masses of Lingyin Temple issued an order, asking me to wear these robes. Although I accepted this great honor, I, a person living in a secluded and humble place, am really not worthy of defiling the beautiful appointment of the country, and failing your praise and recommendation, I feel ashamed and afraid. I know that Grand Commandant, you have outstanding talent and extraordinary bearing, you are a contemporary hero, of noble family, and a close relative of the Emperor. Yet you still condescend to adopt the shallow views of an old man in the mountains.

微善推而贊之預人主之渥澤。是不惟樂道人之善。抑又忠於國家天下。幸甚幸甚。如閣下來書曰。讀其輔教編之書。知其學與存誠有以服人者矣。用是言之。此亦閣下念其所存之心耳。若其有以服人之云。豈敢當之。然其所操志非欲茍其名榮其身而已矣。請益為閣下言之。某始以本教積衰。其徒罕能礪精。君子不信小人不敬。某故憂吾聖人之道晦昧。而天下失其為善之本。所以決志扶持之耳。其書初成。誠望上達。賴朝廷群賢君子之盛德。其勸易行其傳易廣。但其救道之心如蹈水火。欲人援之。不顧流俗之謂其夸且炫也。今于道未有所補勸善無效。而輒忝大惠亦宜何為心耶。孟子曰。雖有镃基不如待時。今果聖賢之時。幸閣下留意焉。茍吾道益勸。君子益信小人益敬。資此勝緣以報聖君之賜。閣下之知。其亦至矣。某禪者非敢專以文字自喜。蓋資之以傳其道耳。此又幸閣下察之。謹因陸員外行專上啟布謝。不任感恩皇恐之至。伏惟臺慈俯賜鑒念。不宣某謹上啟。

鐔津文集卷第九大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十

藤州鐔津東山沙門契嵩撰

書啟狀

與關彥長秘書書

月日沙門某。謹奉書于彥長秘校。前辱彥長關侯。得潛子輔教之說喜與

【現代漢語翻譯】現代漢語譯本：推崇微小的善行並讚美它，是爲了讓人們感受到君主的恩澤。這不僅是樂於稱道他人的善行，更是忠於國家和天下，實在是太好了。就像您在來信中說的那樣，讀了《輔教編》這本書，就知道他的學問和真誠足以令人信服。從這些話來看，這也是您考慮到他所懷有的真心。至於說他的學問足以令人信服，我哪裡敢當呢？然而，他所立下的志向，並非只是想茍且地追求名聲，榮耀自身罷了。請允許我再為您進一步說明。我當初是因為看到佛教日漸衰落，僧徒中很少有人能夠精進修行，君子不相信，小人不敬重。所以我才擔憂我們聖人的道理變得晦暗不明，天下失去了為善的根本。因此才下定決心扶持佛教。這本書初成之時，我真心希望能夠上達朝廷，憑藉朝廷和各位賢能君子的盛德，使勸善之舉容易推行，使這本書容易傳播。只是我救助佛道的心情，就像是身處水火之中，想要別人援救，顧不上世俗之人說我誇大和炫耀。如今我對佛道沒有做出任何補益，勸善也沒有效果，卻冒昧地接受了您的大恩惠，這又該如何安心呢？孟子說：『即使有镃基（一種農具），不如等待時機。』現在正是聖賢之時，希望您能留意此事。如果我的佛道能夠更加興盛，君子更加相信，小人更加敬重，憑藉這個殊勝的因緣來報答聖君的恩賜和您的知遇之恩，那就太好了。我這個禪者並非只是沉溺於文字，而是藉助文字來傳播佛道。希望您能明察這一點。謹借陸員外前往的機會，專門上書表達我的謝意。不勝感恩和惶恐之至。伏請您慈悲地加以鑑察和考慮。不一一陳述，我謹上書。

《鐔津文集》卷第九大正藏第 52 冊 No. 2115 《鐔津文集》

《鐔津文集》卷第十

藤州鐔津東山沙門契嵩撰

書啟狀

與關彥長秘書書

某月某日，沙門某，謹呈書信給彥長秘校。之前承蒙彥長關侯，得到潛子（契嵩的字）的《輔教》之說，非常高興。

【English Translation】 English version: Promoting and praising even the smallest good deeds is to allow people to feel the sovereign's benevolence. This is not only being happy to commend the goodness of others, but also being loyal to the country and the world, which is truly wonderful. Just as you said in your letter, after reading the book 'Fu Jiao Bian' (Supporting the Teachings Compilation), I know that his learning and sincerity are enough to convince people. From these words, this is also because you considered the sincerity he holds in his heart. As for saying that his learning is enough to convince people, how dare I accept such praise? However, his ambition is not merely to seek fame and glory for himself. Please allow me to further explain it to you. I initially saw that Buddhism was declining, and few monks were able to cultivate diligently, gentlemen did not believe, and common people did not respect. Therefore, I was worried that the teachings of our sages would become obscure, and the world would lose its foundation for doing good. That is why I was determined to support Buddhism. When this book was first completed, I sincerely hoped that it could reach the court, and with the great virtue of the court and all the virtuous gentlemen, the act of encouraging goodness would be easily promoted, and this book would be easily spread. It's just that my heart to help the Buddhist path is like being in water and fire, wanting others to help me, regardless of the worldly people saying that I am exaggerating and showing off. Now I have not made any contribution to the Buddhist path, and encouraging goodness has no effect, but I presumptuously accept your great kindness, how can I be at peace? Mencius said, 'Even with a 'ziji' (a type of farm tool), it is better to wait for the right time.' Now is the time of sages and virtuous men, I hope you will pay attention to this matter. If my Buddhist path can become more prosperous, gentlemen will believe more, and common people will respect more, and I can use this excellent opportunity to repay the grace of the wise ruler and your appreciation, that would be great. I, this Chan (Zen) practitioner, am not just indulging in writing, but using writing to spread the Buddhist path. I hope you will understand this. I respectfully take the opportunity of Lu Yuanwai's (Official Lu) trip to specially submit this letter to express my gratitude. I am overwhelmed with gratitude and fear. I humbly request that you kindly examine and consider this. I will not elaborate further, I respectfully submit this letter.

Collected Works of Chan Jin, Volume 9 Taisho Tripitaka Volume 52, No. 2115, Collected Works of Chan Jin

Collected Works of Chan Jin, Volume 10

Written by Qisong, a Shramana (Buddhist monk) of Dongshan, Chan Jin, of Teng Prefecture

Letter of Presentation

Letter to Secretary Guan Yanchang

On a certain day of a certain month, Shramana (Buddhist monk) Mou (Qisong referring to himself), respectfully presents this letter to Secretary Yanchang. Previously, I received the favor of Guan Hou (Secretary Guan), and was very pleased to receive Qianzi's (Qisong's courtesy name) explanation of 'Fu Jiao' (Supporting the Teachings).

已合。遺書論大公之道百餘言。乃相稱太多。而潛子因彥長西行。方致書丞相。盛推此道。惟恐書不盡其意。復敘彥長見丞相。為益言之。夫大公之道者聖人之道之至者也。大公之道行則不以天下茍親疏。不以忠孝要勢利。蓋臣合忠子合孝。可親者親之。可疏者疏之。是皆堯舜嘗之者也。然故大公之道其本在乎誠與明也。聖人存誠所以與天地通。聖人發明所以與皇極合。猶中庸曰。喜怒哀樂未發謂之中。發而皆中節謂之和。中也者天下之大本也。和也者天下之達道也。堯舜所以至其道者。蓋能誠明而持其本也。夫誠明之道而聖人猶難之。孔子曰。大道之行也。丘未之逮也。而有志焉。後世忠孝以勸慕致則以忠孝矜之逞之。而勢利忠孝者競作紛綸漫漶交於天下。誠忠誠孝不茍不黨者。柰何與其混淆一世。又豈能自白。彼矜者逞者亦以自謂人之為心而與己相類。不復信有誠之之謂也。故誠明之道蕩然不復見矣。大公之道之本。亦不復知之矣。況復能守而持之者也。彥長當是獨能毅然推誠與明而持論大公之道。豈天資自得其高遠。非習之炙之而然乎。始潛子之書既出。而縉紳先生之徒第稱之其文善。吾粗能讀百氏之書耳。獨彥長謂我存心於大公。其書勤且至矣。非篤好其道相知之深。安能若此耶。方今大聖大賢相會於朝。適

【現代漢語翻譯】現代漢語譯本已合（人名，具體不詳）。遺書論述大公之道百餘字。大概是互相稱讚太多了。潛子（人名，具體不詳）因為彥長（人名，具體不詳）西行，才寫信給丞相，極力推崇這種大公之道，唯恐信中不能完全表達他的意思，又敘述彥長會見丞相，為他進一步闡述。所謂大公之道，是聖人所追求的最高境界。大公之道如果能夠實行，就不會因為天下人與自己的親疏關係而有所偏頗，也不會用忠孝來要求人們追求權勢利益。臣盡忠，子盡孝，可以親近的人就親近，可以疏遠的人就疏遠，這些都是堯舜曾經實行過的。然而，大公之道的根本在於真誠和明智。聖人保持真誠，所以能與天地相通；聖人發揚明智，所以能與皇極（最高的準則）相合。正如《中庸》所說：『喜怒哀樂沒有表達出來的時候，叫做中；表達出來都合乎法度，叫做和。』中，是天下的根本；和，是天下通行的法則。堯舜之所以能達到他們所追求的境界，大概是因為他們能夠真誠明智地保持這個根本。真誠明智的道理，即使是聖人也覺得難以做到。孔子說：『大道執行的時候，我沒有趕上，但我心嚮往之。』後世的人用忠孝來勸勉人們，用忠孝來炫耀自己，於是用權勢利益來換取忠孝的人紛紛出現，混亂不清地充斥于天下。真正忠誠孝順，不茍且不結黨的人，又怎麼能與他們混淆於世，又怎麼能為自己辯白呢？那些炫耀自己的人也認為別人和自己一樣，不相信有真誠存在。所以真誠明智的道理完全消失不見了。大公之道的根本，也不再有人知道了。更何況能夠遵守和堅持它呢？彥長大概是唯一能夠毅然決然地推崇真誠和明智，堅持大公之道的人。難道是天資聰穎，自然而然地領悟到這種高遠的境界，而不是通過後天的學習和薰陶才這樣的嗎？當初潛子的書信發出后，那些縉紳先生們只是稱讚他的文章寫得好。我粗略地讀過諸子百家的書，只有彥長認為我心中存有大公之道，他的書信既勤奮又懇切。如果不是非常喜愛這種道義，彼此相知很深，怎麼能這樣呢？如今大聖大賢聚集在朝廷，正是時候啊。

【English Translation】 English version Yi He (name, details unknown). His posthumous writings discussed the principle of Great 公 (gōng, impartiality, public-spiritedness) in over a hundred words. Perhaps there was too much mutual praise. Qian Zi (name, details unknown) only wrote to the Prime Minister because Yan Chang (name, details unknown) was traveling west, strongly advocating this principle of Great 公, fearing that the letter would not fully express his meaning. He also recounted Yan Chang's meeting with the Prime Minister, further elaborating on it for him. The so-called principle of Great 公 is the highest realm pursued by sages. If the principle of Great 公 could be implemented, there would be no bias based on the closeness or distance of people in the world, nor would loyalty and filial piety be used to demand the pursuit of power and profit. Ministers should be loyal, and sons should be filial. Those who can be close should be close, and those who can be distant should be distant. These are all things that Yao and Shun (legendary sage kings) once practiced. However, the foundation of the principle of Great 公 lies in sincerity and wisdom. Sages maintain sincerity, so they can communicate with Heaven and Earth; sages promote wisdom, so they can align with the Supreme Standard (皇極, huáng jí, the highest principle). As the Doctrine of the Mean says: 'When joy, anger, sorrow, and pleasure have not yet been expressed, it is called equilibrium; when they are expressed and all are in accordance with the proper measure, it is called harmony.' Equilibrium is the great foundation of the world, and harmony is the universal path of the world. The reason why Yao and Shun were able to reach the realm they sought was probably because they were able to sincerely and wisely maintain this foundation. The principle of sincerity and wisdom is difficult even for sages. Confucius said: 'When the Great Way was practiced, I did not catch up, but my heart yearns for it.' Later generations use loyalty and filial piety to encourage people, and use loyalty and filial piety to flaunt themselves. Thus, those who use power and profit to exchange for loyalty and filial piety emerge in large numbers, filling the world with confusion. How can those who are truly loyal and filial, who are not opportunistic and do not form factions, be confused with them in the world, and how can they defend themselves? Those who flaunt themselves also believe that others are like them, and do not believe that sincerity exists. Therefore, the principle of sincerity and wisdom has completely disappeared. The foundation of the principle of Great 公 is no longer known. How much less can they abide by and uphold it? Yan Chang is probably the only one who can resolutely promote sincerity and wisdom, and uphold the principle of Great 公. Is it because he is naturally intelligent and naturally understands this lofty realm, rather than through acquired learning and influence? When Qian Zi's letter was sent out, those gentry gentlemen only praised his writing as good. I have roughly read the books of the various schools of thought, and only Yan Chang believes that I have the principle of Great 公 in my heart, and his letters are diligent and earnest. If he did not deeply love this principle and know each other deeply, how could he be like this? Now that great sages and virtuous men are gathered in the court, it is the right time.

以至公之道而治天下。宜彥長振其本原。力以誠明之道駕說。資其所以為教化。則功德勝業效白益又大矣。勉之哉勉之哉。不宣。某謹白。

答茹秘校書

月日沙門某。謹奉書秘校茹君足下。近辱示手筆。稱美甚盛。謙謙以未相識為恨。愚何人也。當此大惠幸甚幸甚。愚本庸陋自度無以處心。因求聖人之說以之為善。既治吾道復探儒術。兩有所得則竊用文詞發之。而當世賢豪不以其僭竊狂斐相拒。尚以為可語引之與游。雖然接其游處綢繆至如朋友者。而未嘗軒豁以盡乎心。蓋以人黨于教罕不齟齬。雖欲道之自顧。其言豈能必信於世。故常嗟咨悒怏。頗不自得。及觀秘校送瑩上人序。亦謂佛教教人為善有益於世。不隨時輩讻讻以相詆訶。此非疏達知遠窺見聖人之深心。則何能如是之至論耶。不待相識固信秘校識度卓卓遠出時輩。而宜吾傾懷盡心相與語之。況又辱書。惟道與文屈節肯相愛慕。雖盛有道德如古高世之僧。亦宜大進其說以廣秘書之志。況吾區區當此。寧可默默自秘耶。夫佛道大至。推而行之無所不可。以之窮理盡性。則能使人全神乎死生變化之外。雖三皇五帝之道。未始及之。此誠非經營世間者所可擬議也。以之治世導俗。則能使人慈心潔身遷善遠罪止諍不殺平國家天下。其五戒十善之教與夫五

【現代漢語翻譯】以至公之道治理天下。應該讓彥長弘揚其根本源頭，用誠實明理的道理來駕馭言論，憑藉這些來作為教化，那麼功德勝過事業的效驗必定會更加宏大。努力啊，努力啊！不再多說了。某謹上。

答覆茹秘校書

某月某日沙門某，謹呈書給秘校茹君足下。近日承蒙您賜予手筆，稱讚美譽非常盛大，謙虛地說因為未曾相識而感到遺憾。我算是什麼人呢？得到如此大的恩惠，真是非常榮幸。我本性平庸淺陋，自認為沒有什麼可以安身立命的，因此尋求聖人的學說來作為善行。既研究佛道，又探究儒術，兩方面都有所收穫，於是就用文章表達出來。而當世的賢士豪傑不因為我的僭越狂妄而排斥我，還認為可以與我交談，引導我與他們交往。雖然與他們交往相處，情意深厚如同朋友，但卻未曾坦誠地完全表達我的心意。這是因為人們往往因為門戶之見而互相牴觸，即使想要闡述自己的觀點，也顧慮到自己的言論未必能被世人相信。所以常常嘆息憂悶，頗為不自在。等到看到秘校您所寫的《送瑩上人序》，也認為佛教教人向善，有益於世，不隨同那些人互相詆譭，這如果不是通達事理、見識深遠，窺見了聖人的深邃用心，又怎麼能有如此精闢的論述呢？即使不曾相識，也堅信秘校您的見識氣度卓越，遠遠超出同輩之人，所以才應該讓我傾心盡意地與您交談。何況又承蒙您賜書，認為我的道與文值得您屈尊喜愛。即使是道德高尚如同古代高僧那樣的人，也應該大力宣揚他們的學說，來擴充秘書的志向。更何況我區區一人，面對這種情況，怎麼可以默默地自我隱瞞呢？佛道博大精深，推而廣之，無所不可。用它來窮究事理，盡展本性，就能使人完全超脫于生死變化之外，即使是三皇五帝的道，也未曾達到這種境界。這確實不是那些經營世俗事務的人所能比擬的。用它來治理世事，引導風俗，就能使人慈悲為懷，潔身自好，改惡從善，遠離罪惡，停止爭鬥殺戮，使國家天下太平。它的五戒十善的教義與儒家的五

【English Translation】 To govern the world with the way of utmost impartiality. It is appropriate for Yan Chang (name of a person) to promote its fundamental origin, to use the way of sincerity and understanding to guide discourse, and to rely on these as the basis for education. Then the merit and virtue surpassing worldly achievements will surely be even greater. Strive for it, strive for it! I will not say more. So-and-so respectfully reports.

Reply to Secretary Ru

On the [Date] day of the [Month], the Shramana (Buddhist monk) So-and-so, respectfully presents this letter to Secretary Ru Jun (honorific title). Recently, I was honored to receive your writing, with very generous praise. You humbly expressed regret for not having met me. What kind of person am I? To receive such great kindness, I am extremely fortunate. I am inherently mediocre and shallow, and I believe I have nothing to rely on. Therefore, I seek the teachings of the sages to use as good deeds. Having studied the Buddhist path and explored Confucianism, I have gained something from both, and thus I use writing to express them. Yet the virtuous and heroic figures of the world do not reject me for my presumption and wildness, but rather consider me worthy of conversation and invite me to associate with them. Although I associate with them and our relationship is as close as friends, I have never openly expressed my heart completely. This is because people often clash due to sectarianism. Even if I want to express my views, I worry that my words may not be believed by the world. Therefore, I often sigh and feel depressed, quite uneasy. When I read Secretary Ru's 'Preface to Sending off the Monk Ying', I also saw that you believe that Buddhism teaches people to do good and benefits the world, and you do not join those who slander each other. If one does not have clear understanding, far-sightedness, and insight into the profound mind of the sages, how could one have such insightful arguments? Even without having met you, I firmly believe that Secretary Ru's knowledge and demeanor are outstanding, far surpassing those of his peers, and therefore I should wholeheartedly and sincerely converse with you. Moreover, I am honored to receive your letter, which shows that you value my Dao (the Way) and writing, and are willing to appreciate them. Even those with great virtue, like the eminent monks of ancient times, should vigorously promote their teachings to expand the aspirations of the secretariat. How can I, a mere individual, remain silent and secretive in this situation? The Buddhist path is vast and profound, and its application is limitless. Using it to investigate principles and fully develop one's nature can enable people to transcend the cycle of birth and death. Even the ways of the Three Emperors and Five Emperors did not reach this level. This is truly beyond the comprehension of those who are engaged in worldly affairs. Using it to govern the world and guide customs can enable people to be compassionate, purify themselves, turn away from evil and towards good, stay away from sin, stop conflict and killing, and bring peace to the country and the world. Its teachings of the Five Precepts and the Ten Virtues, along with the Five

常仁義者。一體而異名。此又有為者之所宜守也。古今之儒辯之者多矣。皆不揣其本以齊其末。徒以佛為者謂過與不及。而因之云云其相訾百端。嗟乎舜樂取於人以為善。禹聞善言則拜。孔子擇其善者而從之。顏子得一善言則拳拳服膺而不敢失之。古聖賢人如此以帥於後世。而後之人尚不能從之。至有悖亂喪性滅身破家亡國者也。況復妄斥善道沮人。為之如此。則何以勸於後世邪。嗚呼使後世之人不盡為善。亦妄辯者之罪也。秘校方為國家為政。果能推之以廣堯舜之道。則為之政為之治。不亦愈大愈遠乎。臨風且布所懷為答。以謝厚意。不宣。某謹白。

與章表民秘書書

月日沙門某。謹奉書于秘校表民足下。某讀所示書究其意義所歸。凡三數日。方窺見其徼浩乎若瞰河海而莫知其源。邈乎如望星辰而未得其故。猶弸彪而令人驚愕疑今世之無有也。始未相識。表民來吾廬問文。以取不肖忘其家勢貴盛。肯與枯槁沉潛者。用道義而相往來。適見其識度智見遠矣。及他日從之遊觀。其行己誠。與人信。卓卓與時流不同。益見表民之賢也。今得其文。又見其所以用心。以聖賢事業為己任。詞理淵而淳。意義約以正。誠可信而可行也。雖古之人能文者。宜無以異於此也。將拳拳服膺之不暇。曷止賢其賢乎哉。某山

【現代漢語翻譯】現代漢語譯本：常與仁義，實為一體而有不同名稱。這是有作為的人應當堅守的。古往今來的儒者對此辯論很多，但都不能從根本上考慮，而只在末節上求同。只是因為佛家有所謂的『過』與『不及』，就因此互相指責，百般挑剔。唉！舜以採納別人的優點為樂，禹聽到好的建議就拜謝，孔子選擇好的方面來學習，顏回得到一句有益的話就牢記在心，不敢忘記。古代的聖賢就是這樣來引導後世的，但後世的人尚且不能傚法，甚至有做出悖逆倫常、喪失本性、毀滅自身、破壞家庭、以至亡國的事情。更何況還胡亂指責善道，阻礙別人行善，這樣做又怎麼能勸導後世呢？唉！如果後世的人不能盡力行善，這也是那些胡亂辯論者的罪過啊。您現在擔任秘校，為國家治理政事，如果真能推廣堯舜之道，那麼您所治理的政事，不就會越來越偉大、越來越長遠嗎？臨風草草寫下這些想法作為答覆，以感謝您的厚意。不盡之意，某敬上。與章表民秘書的信月日，沙門某，謹致書于秘校表民足下。我拜讀您寄來的書信，深入研究其中的意義，花了三四天的時間，才稍微窺見其深邃之處，浩瀚得像俯瞰河流大海而不知其源頭，深遠得像仰望星辰而無法探究其緣由，氣勢磅礴得令人驚歎，甚至懷疑當今世上是否真有這樣的文章。起初我們並不相識，您來到我的住所請教文章，不因為我的不才而嫌棄，也不因為您家世顯赫而自傲，願意與我這樣枯槁沉潛的人，用道義互相交往，這已經可以看出您的見識和智慧非常高遠了。等到後來與您一同遊玩，發現您為人誠實，待人講信用，與那些隨波逐流的人截然不同，更加看出您的賢能。如今拜讀您的文章，又看到您如此用心，以聖賢的事業為己任，文辭深刻而純正，意義簡明而端正，確實值得信賴和實行。即使是古代那些擅長文章的人，恐怕也沒有什麼能超過您的吧。我將要牢記在心，都來不及了，又豈止是讚美您的賢能呢？我住在山裡。

【English Translation】 English version: Constancy, benevolence, and righteousness are one entity with different names. This is what those who aspire to achievement should uphold. Scholars of Confucianism throughout history have debated this extensively, but they all fail to grasp the root and instead try to unify the branches. Simply because Buddhism speaks of 'excess' and 'deficiency,' they criticize it in countless ways. Alas! Emperor Shun delighted in adopting the good from others, Emperor Yu bowed to good advice, Confucius chose the good and followed it, and Yan Hui embraced a single good word and dared not lose it. The ancient sages and worthies led later generations in this way, yet later people still cannot follow them, even to the point of committing acts that violate ethics, lose their nature, destroy themselves, ruin their families, and lead to the downfall of their countries. How much more so when they recklessly denounce the path of goodness and obstruct others from doing good? How can they then exhort later generations? Alas! If later generations do not strive to do good, it is the fault of those who engage in reckless debate. You are now serving as a secretary in the imperial library, governing affairs for the nation. If you can truly promote the Way of Yao and Shun, then your governance will become ever greater and more far-reaching. I hastily write down these thoughts in the wind as a reply, to thank you for your kindness. I remain, respectfully, so-and-so. Letter to Secretary Zhang Biaomin On [Date], the monk so-and-so respectfully writes to Secretary Zhang Biaomin. I have read the letter you sent and deeply studied its meaning. It took me three or four days to glimpse its profundity, as vast as overlooking a river and sea without knowing its source, as distant as gazing at the stars without understanding their cause, and as magnificent as to astonish people and make them doubt its existence in this world. Initially, we did not know each other. You came to my humble abode to inquire about literature, not disdaining my lack of talent, nor being arrogant because of your noble family. You were willing to associate with a withered and secluded person like me, using morality and righteousness to interact with each other. This already shows your vision and wisdom are far-reaching. Later, when I traveled with you, I found you to be honest and trustworthy, remarkably different from those who follow the current trends, which further revealed your virtue. Now, having read your writing, I see your dedication to taking the cause of sages and worthies as your own, your words are profound and pure, and your meaning is concise and correct, truly worthy of trust and practice. Even the ancient masters of literature could hardly surpass you. I will embrace it wholeheartedly, and there is no time to do so, let alone just praise your virtue? I live in the mountains.

林者也。固宜默默自守。安可論是與非。而可言而不言。亦有志者之不忍也。吾聞君子之學欲深探其道。深探欲其自得之也。于道茍自得之。則其所發無不至也。所謂道者仁義之謂也。仁義出乎性者也。人生紛然莫不有性。其所不至於仁義者不學故也。學之而不自得者。其學淺而習不正故也。夫聖之與賢其推稱雖殊。而其所以為聖賢者豈異乎哉。其聖者得之於誠明。而賢者得之於明誠。誠也者生而知之也。明也者學而知之也。及其至於仁義一也。表民其學切深於道有所自得。故其文詞之發也懋焉。韓子所謂仁義之人其言藹如也。十篇之文。皆善而議禹辯命解。尤善視乎世之謂為文者蔑如也。茍發之未已。將大發之掀天地揭日月。則韓也孟也不謂無其徒矣。且謬進狂言以回盛編。不宣。某謹白。

與章潘二秘書書

具位某。致書於二名儒足下。近辱以詩見招。而叔治繼之。其風調相高。皆宜其服人矣。某雖欲為之報。若視喬木而高不可攀。且書此以張其相感之意也。然表民謂余以文。而叔治謂余以才。而相與云爾。夫文與才皆聖賢之事。而野人豈宜與焉。如貧道始之甚愚。因以佛之聖道治之。而其識慮僅正。逮探儒之所以為。蓋務通二教聖人之心。亦欲以文輔之。吾道以從乎世俗之宜。非茍虛名於世而然也

【現代漢語翻譯】現代漢語譯本：隱居山林的人，本就應該默默地堅守自己的本分，怎麼可以議論誰是誰非呢？但有些話可以講而不講，也是有志之士所不忍心做的。我聽說君子的學習要深入探究事物的道理，深入探究是爲了能夠自己領悟。如果對於道理真正能夠自己領悟，那麼他所表達出來的東西沒有不精到的。所謂『道』，指的就是仁義。仁義是出於人性的。人生於世，紛紛擾擾，沒有誰沒有本性，那些達不到仁義境界的人，是因為不學習的緣故。學習了卻不能自己領悟的人，是因為他們的學習膚淺而且學習方法不正的緣故。聖人與賢人，他們的稱謂雖然不同，但是他們之所以成為聖人和賢人的原因難道有什麼不同嗎？聖人是通過天生的誠明而領悟，賢人是通過後天的學習而明白。誠，是天生就知道的；明，是學習后才知道的。等到他們達到仁義的境界，就是一樣的了。表民他的學問深刻，對於『道』有所領悟，所以他的文章辭藻的表達才如此充沛。韓愈所說的『仁義之人，其言語溫和』。他寫的十篇文章，都很好，而《議禹》、《辯命》、《解》這三篇尤其好，世上那些所謂的文章，與他的相比，簡直不值一提。如果他的才華沒有完全發揮出來，將來一旦完全發揮出來，必定會掀動天地，照亮日月，那麼韓愈和孟子就不會沒有後繼之人了。況且我冒昧地進獻這些狂妄的言論，來回復您的大作，實在是不應該。我謹此陳述。

與章潘二位秘書的信

晚生某，向兩位大儒致意。近來承蒙您們用詩歌來招引我，叔治先生也緊隨其後，他們的風格情調如此高雅，都足以令人折服。我雖然想回復，卻感覺像仰望高大的樹木一樣，高不可攀。姑且寫這封信來表達我相互感念的心意。然而表民先生認為我擅長文章，叔治先生認為我具有才華，並且相互讚許。文章和才華都是聖賢的事業，我這樣的山野之人怎麼能參與其中呢？像我這樣的人，起初非常愚笨，因此用佛的聖道來治理自己，才使得我的見識和思考勉強端正。等到我探究儒學的真諦，才致力於融會貫通儒佛兩教聖人的心意，也想用文章來輔助我的佛道，以適應世俗的需要，不是爲了在世上求取虛名而這樣做的。

【English Translation】 English version: A person dwelling in the forests should quietly guard their own nature. How can they debate right and wrong? Yet, to remain silent when one could speak is something a person of ambition cannot bear. I have heard that the learning of a gentleman seeks to deeply explore the Way, and deep exploration is for self-realization. If one truly understands the Way, then everything they express will be profound. The so-called 'Way' refers to benevolence and righteousness. Benevolence and righteousness arise from human nature. People are born into this world with inherent natures, and those who do not reach the realm of benevolence and righteousness do so because they do not learn. Those who learn but do not achieve self-realization do so because their learning is superficial and their methods are incorrect. The sage (聖, shèng - a wise and holy person) and the virtuous (賢, xián - a person of moral excellence), though their titles differ, are they not the same in what makes them a sage or virtuous? The sage attains it through innate sincerity and clarity, while the virtuous attains it through learning and understanding. Sincerity (誠, chéng - sincerity, honesty) is knowing from birth; understanding (明, míng - understanding, clarity) is knowing through learning. When they reach the realm of benevolence and righteousness, they are the same. Biaomin (表民 - a person's name) has deep learning and has realized the Way, so his literary expressions are so abundant. As Han Yu (韓愈 - a famous Chinese writer and philosopher) said, 'The words of a benevolent and righteous person are gentle.' His ten essays are all excellent, especially 'Discussing Yu' (議禹, Yì Yǔ), 'Debating Fate' (辯命, Biàn Mìng), and 'Explanation' (解, Jiě). Compared to his works, what the world calls literature is insignificant. If his talent has not been fully expressed, when it is fully expressed in the future, it will surely shake the heavens and illuminate the sun and moon. Then Han Yu and Mencius (孟子, Mèng Zǐ - a famous Chinese philosopher) will not be without successors. Furthermore, I presumptuously offer these wild words to respond to your great work, which is truly inappropriate. I humbly state this.

Letter to Secretaries Zhang and Pan

The junior, so-and-so, sends greetings to the two great scholars. Recently, I was honored to be invited by your poems, and Mr. Shuzhi (叔治 - a person's name) followed closely behind. Their styles and sentiments are so elegant that they are all worthy of admiration. Although I want to respond, I feel like I am looking up at tall trees, which are too high to climb. I will write this letter to express my mutual appreciation. However, Mr. Biaomin thinks I am good at writing, and Mr. Shuzhi thinks I have talent, and they praise each other. Writing and talent are the affairs of sages and virtuous people, how can a rustic person like me participate in them? Like me, I was very foolish at first, so I used the holy path of Buddhism (佛, Fó - Buddha) to govern myself, so that my knowledge and thinking were barely correct. When I explored the essence of Confucianism (儒, Rú - Confucianism), I devoted myself to integrating the minds of the sages of Confucianism and Buddhism, and I also wanted to use writing to assist my Buddhist path, in order to adapt to the needs of the world, not to seek false fame in the world.

。大凡恩於人而有誠者。雖窮達不敢忘其始。今得聖人之道而誠之至其可忘乎。貧道常病夫庸僧輩寡識。吾道不修迨乎名作德空紛然。以其末事求儒文字。欲為其飾。及其致譏也。並教道而辱之。不能曉了。然復刊之石刻之板夸於世俗。終日洋洋然以為其德。若此輩尤宜擯于吾佛。貧道也益不得於人。此豈宜舍吾道而自欲以區區之文之才而竊譽于賢者。雖死不敢也。故受所惠時。幾捐書而泣曰。方今天子大明疏通知遠。適閱意于南宗正法。某固而自棄于草莽。終不能以其道稍進。以上資于吾君之明聖。烏可又以其不肖而累于教道乎。諸君亦嘗視我以佛教修之。其為誠不欺于天地不怍于神明。茍謂其未至也。宜以僧德勉之。不然則已。若謂之寄跡。專以文字見教。則不敢聞命。弊名恐污盛集。幸為削之。其嘉章一一奉納。不宣。

與馬著作書

具位某。奉書于著作馬侯執事。辱貺獨秀石銘敘。詞甚俊放意義高簡。若不勞思慮一舉筆以成其文。然此宜發揮聖人之盛德大業。豈山石游物可當其美也。執玩終日愛慕而顧。無所能之人。何以酬酢降服。降服始此。石與山俱溺於莽蒼中。不知其幾千百年。近世會好事者出之。然南屏巖石大都皆奇。而此石尤奇。其山見於世。數十年矣。獨秀石混然與眾石不分。豈其怪

【現代漢語翻譯】現代漢語譯本：大凡對別人施恩而且有誠意的人，即使日後境遇困窘或飛黃騰達，也不會忘記最初的恩情。如今我得到了聖人的教誨，而且誠心誠意地信奉，怎麼可以忘記呢？我常常痛恨那些見識淺薄的庸俗僧人。我們佛門的教義不能得到修習，以至於名聲和德行都空洞虛假，亂象叢生。他們用一些細枝末節的事情，去尋求儒家的文字來為自己裝飾門面。等到被人譏諷的時候，連帶著佛教的教義也跟著受辱，卻不能明白其中的道理。然而他們又把這些東西刊印在石頭上、木板上，向世俗之人炫耀，整天自鳴得意，以為自己很有德行。像這樣的人，尤其應該被佛門摒棄。我也因此更加不被人們理解。難道我應該捨棄佛門的正道，而想憑藉自己區區的文字才能，去賢者那裡竊取名譽嗎？即使是死，我也不會這樣做。所以在接受您的恩惠時，我幾乎要扔掉書本哭泣著說：『當今天子英明神武，見識廣博，對南宗的正法很感興趣。我本來就已經把自己拋棄在草莽之中，最終也不能用佛法來稍微提升自己，以此來輔助我們英明聖哲的君主。怎麼可以又因為我的不才，而連累到佛教的教義呢？』諸位也曾經把我當做是修習佛法的人來看待，我的誠心誠意，不欺騙天地，不愧對神明。如果說我的修行還不夠，應該用僧人的德行來勉勵我。不然就算了。如果說我只是寄身於此，專門用文字來教導，那麼我不敢接受這樣的命令。我的卑劣的名聲恐怕會玷污了這次盛大的集會，希望您能把它刪去。那些美好的文章，我一一奉還，不再多說什麼了。

與馬著作書

具位某，謹奉書信給著作郎馬侯。承蒙您賜贈《獨秀石銘》的序言，文辭非常俊逸奔放，意義高遠簡潔，好像不費什麼心思，一揮筆就寫成了。然而這應該用來發揮聖人的盛德大業，哪裡是山石這種遊玩之物可以比得上的呢？我整天把玩欣賞，喜愛不已，但又覺得自己才能不足，不知道該如何酬謝您。酬謝之事就從這裡開始吧。這塊石頭和山一起埋沒在荒野之中，不知道已經過了幾千年幾百年。近來有好事者把它挖掘出來。然而南屏山的巖石大多都很奇特，而這塊石頭尤其奇特。這座山顯現在世上，已經幾十年了。《獨秀石》卻和眾多的石頭混在一起，不被區分出來，難道是因為它太怪異了嗎？

【English Translation】 English version: Generally, those who bestow kindness upon others with sincerity will not forget their beginnings, whether they become impoverished or prosperous. Now that I have received the teachings of the saints and sincerely believe in them, how can I forget? I often lament the shallowness of mediocre monks. Our Buddhist doctrines are not cultivated, leading to empty fame and virtue, and chaotic phenomena. They seek Confucian texts for decoration in trivial matters. When they are ridiculed, the Buddhist teachings are also disgraced, yet they cannot understand the reason. However, they engrave these things on stones and boards, flaunting them to the world, and are complacent all day long, thinking they are virtuous. Such people should especially be rejected by Buddhism. I am also increasingly misunderstood by people. Should I abandon the true path of Buddhism and try to steal fame from the wise with my mere literary talent? Even in death, I would not do such a thing. Therefore, when receiving your favor, I almost threw away the books and wept, saying: 'Today's emperor is wise and insightful, with a keen interest in the Southern School of orthodox Buddhism. I have already abandoned myself to the wilderness and ultimately cannot use the Dharma to improve myself slightly, thereby assisting our wise and sagacious ruler. How can I burden the Buddhist teachings with my incompetence?' You have also regarded me as someone who cultivates Buddhism. My sincerity does not deceive heaven and earth, nor am I ashamed before the gods. If my practice is not yet perfect, I should be encouraged with the virtues of a monk. Otherwise, let it be. If I am merely seen as a sojourner, teaching solely through writing, then I dare not accept such a command. My humble name might tarnish this grand gathering; I hope you can remove it. I respectfully return all the beautiful writings, and will say no more.

Letter to Ma Zhuozuo (馬著作) [Official Title]

So-and-so, holding the position of [his rank], respectfully writes to the esteemed Ma Hou (馬侯) [Family name and courtesy name] of the Zhuozuo (著作) [Official Title] office. I am honored to receive your preface to the 'Duxiu Stone Inscription (獨秀石銘) [Name of the Inscription]'. The words are very elegant and unrestrained, and the meaning is profound and concise, as if the writing was completed in one stroke without much thought. However, this should be used to extol the great virtues and achievements of the saints. How can a mountain stone, a mere object of leisure, compare to its beauty? I admire and appreciate it all day long, but I feel inadequate and do not know how to repay you. Let the repayment begin here. This stone, along with the mountain, has been buried in the wilderness for perhaps thousands of years. Recently, a person with good intentions unearthed it. However, most of the rocks on Nanping Mountain (南屏山) [Name of the Mountain] are peculiar, and this stone is especially peculiar. This mountain has been visible to the world for decades. The Duxiu Stone (獨秀石) [Name of the Stone] is mixed with the other stones and not distinguished. Is it because it is too strange?

特古秀非俗輩之所識疑待其真賞精鑒以辨乎。一旦執事果以其文發之。傳聞於人。未數日遊觀者求其石而來往往有之。此獨秀石遭遇執事不隱而顯也。某由此乃感慨古今人有懷奇挾異終沉棄草莽不如其石者何限。其人雖抱希世之才識。而無知己。止與庸俗相上下。假如一遇學者蒙其不妒且謗。亦其幸矣。況敢望其以重語相推耶。嗟乎世不樂道人之善者眾矣。若執事視一物不棄其美。尚以文詞稱揚於世。信執事心量倜儻過於人百千輩。使執事得位於朝廷。推此心於人。則天下沉淪混俗之士。孰不得奮其才業。而執事之為德又盛於今也。聞古者有舜與顏子。最能與人之善。故後代歌頌其聖賢。雖萬世不休。執事果如是決進不已。吾將見其世歌頌執事之賢之德。洋洋乎盈四海而不已也。仍裁獨秀石古詩一首。塵奉高意。詞句凡下極負慚靦。不宣。某謹白。

與周感之員外書

具位某。謹奉書于感之員外足下。前日欲過所居語其新園其地甚佳。將置先父墳于其間。既與天休公論之。其人亦喜。當時倉卒而未悉所談。伺晚復見也。會事偶不暇接見。先時雖聞此言。而疑感之等閑語耳。既聞于尊官始信感之果然為之驚怪。數日來不能自處。嗟乎感之忠孝之有稱者也。何故忽然離其所守之如此也。始感之與吾說其先父漸

【現代漢語翻譯】現代漢語譯本：這塊奇石並非庸俗之人所能理解，需要真正懂得欣賞和鑑別的人才能辨識。一旦您（執事）將關於此石的文章發表出來，訊息便會傳播開來，不出幾天，前來觀賞並求購此石的人絡繹不絕。這都是因為獨秀石遇到了您，才得以從默默無聞變得顯赫。我因此感慨，自古至今，有多少懷有奇才異能的人，最終卻像被丟棄在草莽中的石頭一樣，默默無聞，這又何止一塊石頭呢？有些人即使懷有舉世無雙的才能和見識，卻遇不到知己，只能與平庸之輩為伍。假如有一天，他們遇到一位學者，能夠不嫉妒甚至不誹謗他們，那也算是幸運的了。又怎敢奢望得到別人的高度讚揚和推崇呢？唉，世上不樂於稱道別人優點的人太多了。而您（執事）對待一塊石頭都不捨棄它的美，甚至還用文章來稱揚它，我相信您的心胸氣度遠遠超過常人百千倍。假如您（執事）能夠身居朝廷要職，並將這種心懷推及到對待他人，那麼天下那些沉淪於世俗中的人，又有誰不能奮發自己的才華和事業呢？而您（執事）的功德也將比現在更加盛大。我聽說古代的舜和顏回，最善於發現和讚揚別人的優點，所以後代歌頌他們的聖賢之名，即使經過萬世也不會停止。如果您（執事）真的能夠像他們一樣，堅持不懈地前進，我將看到世人歌頌您的賢德，其聲名浩蕩，充滿四海而永不停息。我特地寫了一首關於獨秀石的古詩，恭敬地呈給您，詩詞平庸，實在感到慚愧。不一一敘述了。某某謹上。

與周感之員外書

具位某某，謹向感之員外足下致以問候。前些日子想去您府上拜訪，談談您新園的事情，那塊地非常好，打算把先父的墳墓安置在那裡。已經和天休公商量過了，他也非常高興。當時匆忙，沒有詳細談論。打算晚上再見面。但碰巧有事，沒能接待您。之前雖然聽過這個說法，但懷疑您只是隨便說說而已。後來從尊官那裡聽到，才相信您真的這麼做了，感到非常驚訝。這幾天來，我一直感到不安。唉，感之一直以忠孝著稱，為什麼忽然要離開自己所堅持的原則，做出這樣的事情呢？當初感之跟我說起他先父逐漸...

【English Translation】 English version: This unique stone is not something that can be appreciated by ordinary people; it requires a true connoisseur with discerning eyes to recognize its worth. Once you (the official) publish an article about it, the news will spread, and within days, people will come in droves to admire and seek to purchase it. This is all because the Duxiu Stone (Unique Beauty Stone) encountered you, allowing it to go from obscurity to prominence. This makes me reflect on how many people throughout history, possessing extraordinary talents and abilities, have ultimately been abandoned like stones in the wilderness, remaining unknown. And this is not just about a single stone! Even if someone possesses unparalleled talent and insight, they may not find a kindred spirit and can only associate with mediocrities. If they happen to encounter a scholar who is not jealous or slanderous, they are fortunate indeed. How can they dare to hope for high praise and recommendation? Alas, there are too many in the world who are unwilling to praise the good in others. But you (the official), treating even a stone with such care, not discarding its beauty, and even praising it in writing, I believe your heart and mind far surpass ordinary people by a hundred or a thousand times. If you (the official) could hold a high position in the court and extend this attitude to others, then who among those who are mired in worldly customs would not be able to develop their talents and careers? And your (the official's) virtue would be even greater than it is now. I have heard that in ancient times, Shun (a legendary sage king) and Yan Hui (Confucius's favorite disciple) were the best at discovering and praising the good in others, so later generations sing their praises as sages and worthies, and this will not cease even after ten thousand generations. If you (the official) can truly be like them, persevering and advancing unceasingly, I will see the world sing your praises for your virtue and goodness, its fame vast, filling the four seas and never ceasing. I have specially written an ancient poem about the Duxiu Stone (Unique Beauty Stone), respectfully presenting it to you. The words and sentences are mediocre, and I feel extremely ashamed. I will not elaborate further. So-and-so respectfully presents this.

Letter to Yuanwai Zhou Ganzhi

So-and-so, in his official capacity, respectfully sends greetings to Yuanwai Ganzhi. Some time ago, I intended to visit your residence to discuss your new garden. The land is excellent, and I plan to place my late father's tomb there. I have already discussed it with Tianxiu Gong (likely a person's name), and he is also very pleased. At that time, we were in a hurry and did not discuss it in detail. I planned to meet again in the evening. But it happened that I was busy and could not receive you. Although I had heard this before, I suspected that you were just saying it casually. Later, I heard it from a respected official and believed that you had really done it, and I was very surprised. For the past few days, I have been feeling uneasy. Alas, Ganzhi has always been known for his loyalty and filial piety. Why would he suddenly abandon his principles and do such a thing? Initially, Ganzhi told me about his late father gradually...

時教以骸骨歸故里與賢妣並葬。初時感之拳拳然造次懼違遺訓。謂感之奉父之道。雖終身不改也。然賢考意。豈不以其身長於封。又生感之輩為南人。質直可愛。其于封為故地亦其志耳。歸葬之志。是欲子孫懷故舊而不忘本也。嗚呼賢父之志。亦其遠矣。茍如他邦之地神靈清淑。能使人今日葬之明日子孫便乃將相。若孝子孫豈肯違父母之訓而為子孫計邪。況萬萬無此效也。感之讀書不忘道義。寧不思易之謂葬者止取其過厚之義也。孟子謂。孝子掩其親。但不忍視其形之暴露也。至於三代惟恐貴賤僭逼奢儉失所。故為禮經。欲人喪葬有節。不聞求山川土地葬其親以為富貴之資。為此說者。蓋陰陽家妄張禍福以鼓動世俗。而世俗汲汲於富貴。不顧修德。紛紛然樂從其說望如其志。不亦惑乎。若感之賢而有識。宜亦出拔追古之聖賢為法。惡得與俗浮沉。此吾為感之之不取也。聞古有周公者。其為人子孫也。有聖德大業。相天下萬世無比。實由其祖宗累代積德而致之。今感之為子孫計者。當念忠孝仁義。茍有所未至則勉力至之。彼陰陽家區區之說。奚足留意。某心素奇感之好節操慷慨有古人之風。及此大懼有所虧損。故不敢默默可否。益宜更酌之。若自謂有異見。我果行其志。非蒙所敢知也。余俟相見更論。不宣。

答

【現代漢語翻譯】現代漢語譯本：當時我勸他將骸骨送回故鄉，與他賢德的母親合葬。起初，感之非常謹慎，唯恐輕易違背先父的遺訓，認為侍奉父親的道理，即使終身也不應改變。然而，賢父的本意，難道不是因為他自己生長於封地，又生了感之這一輩人，性情質樸真誠，值得喜愛，所以才將封地視為故土，這才是他的心願嗎？歸葬故里的心願，是希望子孫後代懷念故鄉，不忘根本啊！唉，賢父的志向，真是深遠啊！如果像其他地方的神靈那樣靈驗，能夠使人今天葬在那裡，明天子孫就能成為將相，那麼孝順的子孫難道會違背父母的遺訓，而為子孫的富貴做打算嗎？更何況根本沒有這樣的效果啊！感之讀書明理，不會忘記道義，難道沒有想到《易經》所說的，安葬的意義在於適度，不宜過分鋪張嗎？孟子說，孝子安葬父母，只是不忍心看到他們的遺體暴露在外罷了。至於夏商周三代，唯恐貴賤等級僭越，奢儉失度，所以制定了禮經，希望人們在喪葬方面有所節制，沒聽說過爲了求得好的山川土地來安葬父母，以此作為富貴的資本。那些鼓吹這種說法的人，都是陰陽家胡亂宣揚禍福，以此來蠱惑世俗，而世俗之人急於追求富貴，不注重修養德行，紛紛樂於聽從他們的說法，希望能夠如願以償，這難道不是被迷惑了嗎？如果感之賢能而有見識，就應該傚法古代聖賢的做法，怎麼能與世俗之人同流合污呢？這就是我不贊同感之的原因。我聽說古代有周公這個人，他作為人子人孫，擁有聖人的德行和偉大的事業，輔佐天下，萬世無比，實際上是由於他的祖先累世積德才得到的。現在感之如果為子孫考慮，就應當想著忠孝仁義，如果有什麼地方還做得不夠，就應該努力做到。那些陰陽家小小的說法，哪裡值得在意呢？我一向很欣賞感之的好品行和節操，他慷慨激昂，有古人的風範，但對此事我非常擔心他有所虧損，所以不敢不置可否，希望他能再仔細考慮。如果他自認為有不同的見解，一定要實行他的志向，那就不是我所能知道的了。剩下的事情等我們見面再談吧。不說了。答

【English Translation】 English version: At that time, I advised him to send the remains back to his hometown and bury them with his virtuous mother. Initially, Gan Zhi was very cautious, fearing to easily violate his late father's instructions, believing that the way to serve his father should not be changed even for a lifetime. However, wasn't the intention of the virtuous father that he himself grew up in the fiefdom (feng di), and Gan Zhi and his generation were born, with their simple and sincere nature, worthy of love, so he regarded the fiefdom as his homeland, and this was his wish? The wish to be buried in his hometown is to hope that future generations will cherish their homeland and not forget their roots! Alas, the ambition of the virtuous father is truly far-reaching! If the spirits of other places were so effective that they could make people who are buried there today have descendants who become generals and ministers tomorrow, would filial descendants violate their parents' instructions and plan for the wealth and status of their descendants? Moreover, there is no such effect at all! Gan Zhi studies and understands principles, and will not forget morality. Hasn't he thought of what the 'Book of Changes' says, that the meaning of burial lies in moderation, and it should not be overly extravagant? Mencius said that filial sons bury their parents only because they cannot bear to see their bodies exposed. As for the Xia, Shang, and Zhou dynasties, they were afraid that the ranks of noble and lowly would be transgressed, and extravagance and frugality would be imbalanced, so they formulated ritual classics, hoping that people would have restraint in funerals and burials. I have never heard of seeking good mountains and land to bury parents as a means of wealth and status. Those who advocate this are all Yin-Yang (yin yang) masters who recklessly promote misfortune and fortune to bewilder the world, and worldly people are eager to pursue wealth and status, and do not pay attention to cultivating virtue, and they are happy to follow their claims, hoping to achieve their wishes. Isn't this being deceived? If Gan Zhi is virtuous and knowledgeable, he should follow the example of the ancient sages and not go along with the worldly people. This is why I do not agree with Gan Zhi. I have heard that there was a Duke of Zhou (Zhou Gong) in ancient times, who, as a son and grandson, possessed the virtue of a sage and a great career, assisting the world, unparalleled for all ages, which was actually due to the accumulated virtue of his ancestors for generations. Now, if Gan Zhi is considering his descendants, he should think of loyalty, filial piety, benevolence, and righteousness. If there is anything that is not done well enough, he should strive to do it. Those petty claims of the Yin-Yang (yin yang) masters, where are they worth paying attention to? I have always admired Gan Zhi's good character and integrity. He is passionate and has the demeanor of the ancients, but I am very worried that he will suffer losses in this matter, so I dare not remain silent and hope that he will reconsider carefully. If he thinks he has different views and insists on carrying out his ambitions, then that is beyond my knowledge. I will discuss the rest when we meet. I won't say more. Reply

王正仲秘書書

具位某。奉書秘校正仲足下。近有客自藥肆中傳到七月所惠書一通。發讀若與正仲風度相接。甚慰所懷也。然以我常為往來者之稱道所以特相推高。此似未嘗有也。吾佛氏者又其德不足聞達。默于山林而時所不齒。固其宜矣。何足云云。而正仲之賢。足以大自樹立。而尚孜孜以不得志劘切為憂。如此。則何慮其道德不至耶。昔樂正子為政。而孟子喜之。謂其人好善。將有輕千里而以其善來告之者也。正仲好善之意比於樂正子。豈直千里來告乎。宜資于天下善人可矣。此雖屈彼邑幸且勉之。其道將有所張之也。所謂文集。此雖近成一書僅五千言。蓋發明吾道。以正仲方專儒。恐未遑於此。不敢輒通。秋杪如成嘉祐集。當首請于下執事者。未相見間幸倍保衛。不宣。

受佛日山請先狀上蔡君謨侍郎

右某。今者伏蒙知府端明侍郎。臺造特差衙前徐新等遠賚箋疏並帖四道就潤州。請召某往凈惠禪院住持。今月二十日于登云禪寺已恭受鈞命訖。伏念某道德虛薄器識浮淺。當預大賜實為忝竊。然而教法衰弊緇仵墮怠。斯蓋侍郎念西聖付託之意。特欲振起頹風。曲采庸聲授以師位。詞疏婉雅弘獎勤重。惟恐不勝所舉塵累高明。且愧且幸。卑情無任皇恐感激之至。謹具狀上謝。

與通判而下

【現代漢語翻譯】現代漢語譯本

王正仲秘書書

具位某。謹奉書信給秘校正仲足下。近日有客人從藥肆中帶來您七月份所惠贈的書信一封。打開閱讀，感覺與正仲您的風度十分相投，甚感欣慰。然而，因為我經常被來往的人稱讚，所以您才特別推崇我，這似乎是不曾有過的。我佛家之人，德行不足以被世人知曉，默默隱居於山林，不被世俗所重視，本就應該如此，又有什麼可說的呢。而正仲您的賢能，足以成就一番大事業，卻還孜孜不倦地為不能實現志向而憂慮。如此，又何必擔心您的道德修養不能達到高深的境界呢？過去樂正子執政，孟子為此感到高興，說這個人愛好善事，將會有不遠千里來告訴他善行的人。正仲您愛好善事的心意，比之樂正子，難道僅僅是千里來告知嗎？應該可以藉助天下所有善良的人了。這雖然是委屈您在那個地方，希望您能勉力而為，您的道義將會有所發揚的。至於您所說的文集，雖然最近才完成一本書，僅有五千字，但卻是闡明我的佛家思想的。因為正仲您正專注于儒學，恐怕沒有時間顧及這些，所以不敢輕易送給您。秋末如果嘉祐集完成，當首先呈送給您。在未見面期間，希望您多多保重身體。不盡之意。

受佛日山請先狀上蔡君謨侍郎

右某。如今承蒙知府端明侍郎，派遣衙前徐新等人遠道送來書信和帖子四道到潤州，邀請我前往凈惠禪院擔任住持。今月二十日，在登云禪寺已經恭敬地接受了您的命令。我自認為道德淺薄，器識平庸，承受如此大恩，實在感到慚愧。然而，教法衰敗，僧侶懈怠，這正是侍郎您考慮到西聖的囑託，特別想要振興頹廢的風氣，破格提拔我這樣平庸的人，授予我師位。書信言辭委婉優雅，弘揚佛法，勤勉懇切，唯恐我不能勝任所承擔的重任，辜負您的期望。既感到慚愧又感到榮幸。卑微的心情，實在感到惶恐感激之至。謹呈上此狀，以表達謝意。

與通判而下

【English Translation】 English version

A Letter to Secretary Wang Zhengzhong

I, a person of certain rank, respectfully write this letter to Secretary Wang Zhengzhong. Recently, a guest from a pharmacy brought a letter you kindly sent in July. Upon opening and reading it, I felt a great connection with your demeanor, Zhengzhong, and I am very gratified. However, it seems unprecedented that you would praise me so highly because I am often commended by those who come and go. As for me, a Buddhist, my virtue is insufficient to be known by the world. Remaining silent in the mountains and forests, and being disregarded by the times, is only fitting. What more is there to say? But your talent, Zhengzhong, is enough to establish a great career for yourself, yet you still diligently worry about not achieving your ambitions. In that case, why worry that your moral cultivation will not reach a profound state? In the past, when Yue Zhengzi was in power, Mencius was pleased, saying that this person loved goodness, and there would be those who would travel a thousand miles to tell him of good deeds. Your intention to love goodness, Zhengzhong, compared to Yue Zhengzi, is it merely a matter of being informed from a thousand miles away? You should be able to draw upon all the good people in the world. Although this is a humble position for you in that place, I hope you will strive to do your best, and your principles will be promoted. As for the collection of writings you mentioned, although I have recently completed a book of only five thousand words, it explains my Buddhist thought. Because you are currently focused on Confucianism, Zhengzhong, I am afraid you have no time for this, so I dare not send it to you lightly. If the Jiayou Collection is completed in late autumn, I will first present it to you. Until we meet again, I hope you take good care of yourself. I remain respectfully yours.

A Preliminary Report to Vice Minister Cai Junmo Requesting to Reside at Mount Furi

To the Right Honorable Vice Minister Cai Junmo:

I am deeply grateful that the Prefect and Vice Minister, through the Yamen runner Xu Xin and others, have sent letters and four documents to Runzhou, inviting me to serve as abbot of Jinghui Monastery. On the twentieth of this month, at Dengyun Monastery, I respectfully received your command. I consider myself to be of shallow virtue and superficial knowledge, and I am truly ashamed to receive such a great honor. However, the teachings are declining, and the monks are becoming lax. This is precisely because you, Vice Minister, are mindful of the entrustment of the Western Sage and especially want to revive the declining customs, exceptionally promoting an ordinary person like me and granting me the position of teacher. The language of the letters is gentle and elegant, promoting the Dharma diligently and earnestly, fearing only that I will not be able to bear the burden and live up to your expectations. I feel both ashamed and fortunate. My humble feelings are filled with fear and gratitude. I respectfully submit this report to express my thanks.

To the Vice Prefect and Below

眾官

某近者伏蒙特自大府遠貺移文召蒞名山授以師位。既省己之虛薄。及聞命以驚惶。顧遜讓之靡遑。愧忝竊而無狀。伏惟某官。道極一貫識該九流總群言以為公。咨眾善而致治。樂從西聖之教。廣其勝緣。榮貳東侯之藩。重其明命。辭意斯美惠愛亦深。既被德而有由。卜趨風而匪邈。謹先差僧馳狀上聞。兼伸咨謝。伏惟尊慈。俯賜照察。

與諸山尊宿僧官

右某。茲者偶以虛聲謬當盛命。預侯府之弘獎。冠禪肆之上游。循省愚冥誠謂忝竊。此蓋某人念聖法之既替。推風義以相先。曲采微才容參大職。擇善德之彌在。為道力之斯充。雖汲引以有由。愧升陟而無狀。趨覲非遠敘贊罔周。謹先差僧馳狀。披露下懇。仍伸上謝。

與諸檀越書

某啟。茲者輒以虛聲謬當嘉命。預府侯之獎譽。冠叢室之茂遷。循審愚衷誠為忝冒。此蓋某人曲雅道義俯贊佛乘。奉外護之清規。廣難思之勝事。將趨推會以卜良辰。感載乃懷。諸容面敘不宣。

赴佛日山請起程申狀

右某。今者伏蒙知府端明侍郎臺命。俾就凈慧禪院住持。祗荷恩輝豈任感愧。以今月初五日。已起離潤州參見在即。謹具狀申聞。

接杭州知府觀文胡侍郎先狀

某此者伏審。得請北闕拜命東藩。重雨露之殊恩

。輟樞機之密任。來蘇之頌已作。坐鎮之風聿揚。伏惟知府觀文侍郎。藝苑碩儒生靈上哲。蹈聖人之閫奧。擅文章之師宗。灑麗藻于詞林。發揮帝詔。儲鴻勛于樞府。增大聖功。倚注方農請陳逾恪。惠全吳之美俗。聳故國之榮觀。民望傾城待瞻父母。壺迎滿道愿睹旌幢。某忝主祇園濫當師仵。愿惟昔日幸接清塵。豈謂暮年獲棲貴部。念衰憊之斯甚。愧參迓之未前。伏惟臺慈俯賜念察。卑情無任瞻望欽頌之至。

接錢唐知縣先狀

某啟。伏審。榮奉詔命。光臨縣封。數百里父母之仁。副一時雲霓之望。人樂利見。頌起來蘇。伏惟知縣司門。才識高明器量遠大。襲奕世之軒冕。揭名家之規模。美聲溢於盛朝。東侯企慕。高跡著于惠政。西浙欽風。鄉原預不敢欺。壺漿已爭先接。某濫綱禪席。塵與華疆。共白日以傾心。仰青雲而垂蔭。謹先狀迎。伏惟鑒念。云云。

接大覺禪師先書

某啟。近者竊聆。俯從眾命臨鎮弊山。祖席增光吾道復振。即辰伏惟法候休粹。某僑寓龍山。北趨尤為不便。不及遠迎舟御甚愧畏也。謹先奉啟咨聞。不宣。

謝王侍讀侍郎

某再啟。切以。知府侍讀侍郎偉器淳誠。實乃聖世名臣。薦升顯位奕葉貴重。而又博通知遠弘獎佛乘。天下緇流仰為城塹。某昨者愚

【現代漢語翻譯】現代漢語譯本：停止樞要部門的繁忙事務，前來蘇州的美好頌歌已經創作完畢，您坐鎮的風範即將發揚光大。恭敬地想到知府觀文侍郎，您是藝苑中博學的儒者，是百姓中的傑出人物。您深入聖人的精髓，擅長文章的宗師之道。您在文壇上揮灑華麗的辭藻，發揮皇帝的詔令。您在樞要部門積累巨大的功勛，增添偉大的聖功。我倚仗並關注著農業，請允許我陳述我格外恭敬的心意，希望您能成全吳地的美好風俗，振興故國的榮耀景象。百姓們傾城而出，等待瞻仰父母官的到來，拿著酒壺在道路上迎接，希望看到您的旌旗儀仗。我忝為祇園的主持，濫竽充數地擔任師長的職責，希望像過去一樣有幸接近您的清高風範，沒想到晚年能夠棲身在您尊貴的轄區。想到自己年老體衰，慚愧未能提前參拜迎接。恭敬地希望您能慈悲地俯察我的心意，我卑微的情感無法表達我瞻仰欽佩頌揚的至高之情。接到錢唐知縣的先行公文：我稟告。恭敬地得知，您榮幸地奉詔來到縣境，您數百里的父母之仁，符合一時百姓如盼雲霓的期望。人們樂於見到您，歌頌您像及時雨一樣到來。恭敬地想到知縣司門，您才識高明，器量遠大，繼承世代的顯赫地位，揭示名門的規模。您的美名傳遍朝廷，東侯都仰慕您。您高尚的政績著于惠政，西浙都欽佩您的風範。鄉野之人不敢欺瞞，百姓們已經爭先恐後地拿著酒壺迎接您。我濫竽充數地管理禪席，我的塵埃玷污了您的光華。我與太陽一同傾心仰慕您，仰望您像青雲一樣垂下蔭庇。謹呈上先行公文迎接您，恭敬地希望您能鑑察。完畢。接到大覺禪師的先行書信：我稟告。近日我私下聽說，您俯順眾人的意願，前來鎮守我這破敗的山寺，祖師的席位增添了光彩，我們的道統得以復興。此時恭敬地祝願您法體安康。我暫住在龍山，向北去尤其不方便，沒能遠道迎接您的舟車，實在慚愧。謹先奉上書信告知您，完畢。感謝王侍讀侍郎：我再次稟告。我認為，知府侍讀侍郎您器宇軒昂，品德純正，實在是聖世的名臣。您被推薦升到顯要的職位，世代貴重。而且您又博學多聞，通達事理，弘揚佛法，天下的僧人都仰仗您為城墻和護塹。我昨天愚昧無知。

【English Translation】 English version: Relieving the confidential duties of the pivotal department, the eulogy of your arrival in Suzhou has already been composed, and your style of governance will be greatly promoted. I respectfully think of the Prefect and Attendant Gentleman of the Ministry of Rites, you are a learned Confucian in the art garden, and an outstanding figure among the people. You delve into the essence of the sages and excel in the mastership of writing. You sprinkle gorgeous rhetoric in the literary world and promote the emperor's edicts. You accumulate great merits in the pivotal department and add to the great achievements of the sage. I rely on and pay attention to agriculture, please allow me to express my exceptionally respectful feelings, hoping that you can fulfill the beautiful customs of Wu, and revitalize the glorious scene of the old country. The people are pouring out of the city, waiting to admire the arrival of their parental official, holding wine pots on the road, hoping to see your flags and ceremonial guards. I, as the abbot of Gion Monastery, am unqualified to serve as a teacher, hoping to have the honor of approaching your noble demeanor as in the past, and unexpectedly being able to reside in your esteemed jurisdiction in my old age. Thinking of my old age and frailty, I am ashamed of not being able to pay homage and welcome you in advance. I respectfully hope that you can mercifully observe my feelings, and my humble feelings cannot express my admiration and praise to the utmost. Receiving the advance document from the Magistrate of Qiantang: I report. I respectfully learned that you have been honored to receive the imperial decree to come to the county, your benevolence of hundreds of miles as a parental official, in line with the expectations of the people like expecting clouds and rain. People are happy to see you, praising you like timely rain. I respectfully think of the Magistrate of the Ministry of Justice, you are talented and knowledgeable, with a broad mind, inheriting the prominent status of generations, revealing the scale of famous families. Your good reputation spreads throughout the court, and the Marquis of the East admires you. Your noble achievements are written in the benevolent government, and the West Zhejiang admires your style. The villagers dare not deceive, and the people have already rushed to welcome you with wine pots. I am unqualified to manage the Zen seat, and my dust has stained your glory. I wholeheartedly admire you with the sun, and look up to you like blue clouds casting shade. I respectfully present the advance document to welcome you, and respectfully hope that you can discern. Finished. Receiving the advance letter from the Great Enlightenment Zen Master: I report. Recently, I privately heard that you have complied with the wishes of the people and come to guard my dilapidated mountain temple, adding glory to the ancestral seat and reviving our orthodoxy. At this moment, I respectfully wish you good health. I am temporarily living in Longshan, and it is especially inconvenient to go north, and I am very ashamed that I could not welcome your boat and carriage from afar. I respectfully present a letter to inform you, finished. Thanking Wang, the Attendant Gentleman of the Ministry of Rites: I report again. I believe that the Prefect and Attendant Gentleman of the Ministry of Rites, you are magnificent and sincere, and you are truly a famous minister of the holy world. You have been recommended to a prominent position, and your family has been noble for generations. Moreover, you are knowledgeable, understand things, and promote Buddhism, and the monks of the world rely on you as a city wall and moat. I was ignorant yesterday.

不自度。輒奉私書詣闕以扶至教。侍郎念其微效。特與薦諭。天子允從。遂成就其素志。是蓋侍郎全成其美。鉅力贊護乃致若斯。當與天下緇徒勵力行道。以振其大恩盛惠而不敢忘也。卑情無任懷風詠德祝頌知歸之至。

謝沈司封提刑

某啟。昨日伏蒙降重獲揖風素。殊慰久違之思。然而幸聞鐔津風俗之差美。是乃太守仁賢風化致然。蓋斯民之大幸也。某嘗慨彼遠方異俗佛乘不備。雖甚衰老尚欲以能仁氏之遺眾勸導邑子以為上善。猶賴公儀遺愛資助。使其一二載得遂鄙志。又猛陵人俗之幸甚。而勝緣有在也。仙舟首程顧不能出關相送。徒益黯悒乍遠千萬乞惟善視尊履。謹令僧馳啟參謝。

謝王密諫知府惠詩

某啟。今月十四日杭州送到所賜佳什一封。開發披讀。且驚且喜。仰戴恩輝無任感愧。伏惟知府密諫。位尊望重。聖宋名臣。才識高遠。臺閣師範。乃特俯念物外幽陋之人。以其荒蕪鄙俚之言和而發之。格律雅重風韻高邁。是謂假日月餘輝于爝火。借韶頀大音于土鼓賁其微善勸爾小學。忝此大賜實為甚幸。方屬居山訓領少眾。不遑躬趨下執事者。謹先附啟上謝。伏乞臺慈俯賜念察。

與瀛州李給事

某惶恐啟。去歲因使者北還。嘗得上狀。諒必已呈高明。即辰伏惟臺候嘉勝。

【現代漢語翻譯】現代漢語譯本：

我不自量力，竟然冒昧地給朝廷上書，以扶持佛教的至高教義。侍郎考慮到我微薄的努力，特別給予推薦和陳述。天子應允採納，最終成就了我長久以來的願望。這實在是侍郎成全了我的美事，巨大的力量贊助保護才達到這樣的結果。我應當與天下所有的僧人一起努力修行，來報答您的大恩大德，不敢忘記。我卑微的心情，實在無法表達我懷著仰慕之情歌頌您的美德，祝願您最終迴歸佛法的真諦。感謝沈司封提刑

某某人敬上。昨天承蒙您降尊紆貴，再次得以拜見您的風采，非常欣慰于久別重逢的思念。而且有幸聽說鐔津的風俗非常美好，這都是太守仁愛賢明，用良好的風氣教化百姓的結果，實在是百姓的大幸啊。我曾經感慨那些遙遠地方的異地風俗，佛法不夠完備。即使非常衰老了，還想用釋迦牟尼佛（能仁氏）遺留下來的教義勸導當地百姓，使他們行善。還仰賴您像古代良吏公儀休一樣留下來的愛民之德的資助，使我這一兩年能夠實現我鄙陋的願望。又是猛陵百姓的大幸啊，實在是殊勝的因緣所在。我乘坐的仙舟即將啟程，實在不能出關相送，只會增加我黯然神傷的心情，暫時遠離您千萬里，懇請您多多保重身體。謹派僧人快馬加鞭送上書信，表達我的感謝之情。感謝王密諫知府惠贈詩歌

某某人敬上。今月十四日，杭州送來您賜贈的佳作一封。打開閱讀，又驚又喜，仰慕您的恩德，實在感到慚愧。我聽說知府王密諫，地位尊貴，聲望很高，是聖宋朝的名臣，才識高遠，是朝廷官員的典範，竟然特別關懷像我這樣身處世外的隱居之人，用您荒蕪而淺薄的言語來唱和我的詩歌，您的詩歌格律典雅莊重，風韻高遠豪邁，這就像把太陽月亮的光輝借給小火把，把韶樂大音借給土鼓，來增添我的微薄善行，勸勉人們學習小學。我忝受您如此大的賞賜，實在是太幸運了。我正在山中教導帶領一些僧人，沒有時間親自前去拜見您，謹先附上書信表達我的感謝之情，懇請您慈悲憐憫，加以體察。致瀛州李給事

某某惶恐地稟告。去年因為使者返回北方，曾經呈上書信，想必已經呈給您了。現在恭祝您一切安好。

【English Translation】 English version:

Without properly assessing my own capabilities, I presumptuously submitted a private letter to the imperial court to support the supreme teachings of Buddhism. The Vice Minister, considering my humble efforts, specially recommended and presented my case. The Emperor approved and adopted it, ultimately fulfilling my long-held aspiration. This is truly due to the Vice Minister's completion of my good deed, and the great power of support and protection that led to this result. I should, together with all monks in the world, strive to practice diligently to repay your great kindness and benevolence, and dare not forget it. My humble feelings are inadequate to express my admiration and praise for your virtues, and I wish you a return to the true essence of Dharma. Thank you to Shen, the Director of the Court of Judicial Review

So-and-so respectfully writes. Yesterday, I was honored to receive your condescending visit, and I was very pleased to see you again after a long absence. Moreover, I was fortunate to hear that the customs of Tan Jin are very beautiful, which is the result of the Prefect's benevolence and wisdom in educating the people with good customs. This is truly a great fortune for the people. I once lamented that the customs of those remote places are different, and the Dharma is not complete. Even though I am very old, I still want to use the teachings left by Sakyamuni Buddha (Nara-siṃha) to persuade the local people to do good. I also rely on your assistance, like the ancient virtuous official Gongyixiu, who left behind the virtue of loving the people, so that I can realize my humble wish in one or two years. It is also a great fortune for the people of Mengling, and it is indeed a place of auspicious karma. My immortal boat is about to set sail, and I really cannot go out of the pass to see you off, which will only increase my sadness. I am temporarily far away from you by thousands of miles, and I sincerely ask you to take care of your health. I respectfully send a monk to send a letter quickly to express my gratitude. Thank you to Wang, the Admonishing Censor and Prefect, for the gift of poetry

So-and-so respectfully writes. On the fourteenth of this month, Hangzhou sent a letter of your gifted work. Opening it and reading it, I was both surprised and delighted, admiring your kindness and feeling ashamed. I heard that Prefect Wang, the Admonishing Censor, is of noble status and high reputation, a famous minister of the Holy Song Dynasty, with lofty talent and knowledge, and a model for court officials. He specially cares for a recluse like me who is outside the world, and uses your barren and shallow words to harmonize with my poems. Your poems are elegant and dignified in rhythm, and the style is lofty and bold. This is like lending the brilliance of the sun and moon to a small torch, and lending the great sound of Shao music to an earthen drum, to add to my meager good deeds and encourage people to learn elementary studies. I am fortunate to receive such a great gift from you, and I am very lucky. I am currently teaching and leading some monks in the mountains, and I do not have time to visit you in person. I respectfully attach a letter to express my gratitude, and I sincerely ask for your compassionate consideration. To Li, the Secretary of Yingzhou

So-and-so reports in fear. Last year, because the envoy returned to the north, I once presented a letter, which must have been presented to you. Now I wish you all the best.

高陽政治簡靜安衛。道氣必益得妙理。某山棲幽陋。且此潛密。第愧違遠風儀。茲為眷然。秘校告往榮侍輒此少申卑素之萬一。惟冀鑒念。不宣。

與廣西王提刑

某啟。無狀之人輒蒙其黨相嫉且讻讻不已。以此故不敢往來。實為彰于鄉邑之棄。昨日幸光臨慰沃多矣。此得預大賢按部弊屬。將制贄于路隅。先沐賜教豈深感愧。某獨立無系。言多忤物(或云以言忤物)將遠匿羅浮。藤守沈公儀賢儒相與有期。冬杪春初決浩然南還。當首候使車違遠尊明。萬乞為國重愛。謹上啟少布區區。不宣。

與陳令舉賢良

某啟。自湖旁冒雪相適已數月矣。別後但眷眷然。仲秋時接所示書。乃知令舉至官甚善。不以遷謫介意。公餘揭窗對云而坐。道情清勝。乃下視塵俗。超然自樂。雖白樂天九江之時。何以過之。風聞人但景服不暇。令舉當世賢豪更以外物自如此。其清規素德益絕人遠矣。老弊浮雲落葉飄泊。尚若不定。雖有陪三峽五老之興。安得遂之。猶遠高論。萬乞善保尊履。不宣。

與潤州王給事

某惶恐啟上知府給事幾下。某山棲荒僻不便。行李久闕馳狀。不勝瞻系。伏審旌珮已鎮南徐。況彼比比數萬之家。不亦復荷大賜乎。無任欽頌景服之至。大熱。伏乞上為國朝自重。虔祝謹附啟上

覆。不宣。

與王提刑學士

某啟。伏自京師罷奉貴游還山。雖聞廣按江外終無以奉書。適知軒從已屆此郡。伏惟尊履休美。某近自蘇挈書欲圖奏納。以疾未暇前趨容稍平復。當以微意上扣。謹此先布區區。伏惟念察。不宣。

與陸推官

某啟。自曠清談驟更良節。林木幽隱圓堵寂寥。了亡世紛足以自得。其餘追復舊好睇想清才。懸搖之心狀貌難盡。猶聆蒞事明敏越於時輩。萬舌一詞所共稱賞。況在顧盻之預。寧不欣愉。暑中萬希善保。不宣。

與張國博知縣

某啟。孟夏漸熱。伏惟知縣國博尊候起居萬福。某即日蒙蔭如宜。比者伏審榮奉明命臨鎮縣封。敦惠斯民雅副物望。某未遑參賀。卑情無任忻慶瞻依激切之至。謹奉啟。不宣。

謝錢唐方少府

具衘。右某此者伏蒙仙尉秘校特枉軒蓋臨賞巖扃。衡宇增輝緇屬稱慶。限以夏制尚緩趨風。愧畏良深景服徒切。謹上狀咨謝。伏惟尊慈俯賜念察。不宣。

與仁和趙少府

某啟。前日伏承臨訪山舍。無以為待不勝愧畏。繼以佳什見寵稠重風調高雅。豈幽陋之可攀續。不揆荒唐勉強和之。但以取笑大手名匠。暑濕惟自重。不宣。

與沈少卿見訪

某惶恐啟。昨日奉蒙降訪客舍。仰荷尊賜不任感愧

【現代漢語翻譯】現代漢語譯本覆。不宣。（回覆完畢，不再多說。）

與王提刑學士

某某人敬上。自從在京城結束侍奉貴人的遊歷返回山中，雖然聽說您廣泛巡視江外，但始終沒有機會給您寫信。恰好得知您的隨從已經到達這個郡。恭祝您身體健康，生活美好。我最近從蘇州帶著書信想要上奏朝廷，因為生病沒有來得及前往，容許我稍微恢復一些，就將我的心意上報。謹此先表達我的一點心意。希望您能體諒。不再多說。

與陸推官

某某人敬上。自從闊別清談，轉眼又到了美好的時節。林木幽深，四周寂靜。完全沒有世俗的紛擾，足以讓我自得其樂。其餘的就是追憶舊日的情誼，仰慕您的清雅才華。心中思念之情難以言表。仍然聽說您處理事務明察敏捷，超越同輩。大家都一致稱讚。更何況我曾經有幸得到您的關照，怎能不欣喜愉快呢？盛夏時節，希望您多多保重。不再多說。

與張國博知縣

某某人敬上。孟夏時節漸漸炎熱。恭祝知縣國博大人您起居安康。我近日蒙受恩蔭，一切如意。近來得知您榮幸地接受朝廷的任命，來鎮守這個縣，以仁厚之心對待百姓，完全符合大家的期望。我沒有來得及前去祝賀，心中無比欣喜，仰望您的情懷非常激動。謹呈上書信。不再多說。

謝錢唐方少府

具名某某人敬上。這次承蒙仙尉秘校您特別屈尊光臨我這簡陋的住所，使我的房屋增添了光彩，僧眾們都為此感到慶幸。因為夏天的規制，還不能立刻前去拜見您，心中感到非常慚愧，仰慕之情更加迫切。謹呈上書狀表示感謝。希望您能體諒我的心意。不再多說。

與仁和趙少府

某某人敬上。前些日子承蒙您來拜訪我的山舍，沒有什麼可以招待您的，心中感到非常慚愧。後來又蒙您贈送佳作，情意深厚，文采高雅。我這幽陋的地方怎麼能與之相比呢？我不自量力，勉強和了一首，只是爲了讓您這樣的大家名匠取笑罷了。暑濕天氣，希望您多多保重。不再多說。

與沈少卿見訪

某某人惶恐敬上。昨天承蒙您光臨我的客舍，承蒙您的恩賜，不勝感激。

【English Translation】 English version Reply. Not to be further elaborated. (Reply finished, no more to say.)

To Scholar Wang, the Investigating Censor

So-and-so respectfully writes. Since returning to the mountains from serving the nobles in the capital, although I have heard of your extensive inspections outside the river, I have never had the opportunity to write to you. It happened that I learned that your entourage has arrived in this prefecture. I respectfully wish you good health and a good life. I recently came from Suzhou with letters intending to submit them to the court, but I have been unable to go due to illness. Allow me to recover slightly, and I will report my intentions. I hereby express my humble thoughts. I hope you will understand. Not to be further elaborated.

To Judge Lu

So-and-so respectfully writes. Since parting from our pleasant conversations, another fine season has arrived. The forests are secluded, and the surroundings are quiet. Completely free from worldly disturbances, I am content. The rest is to recall old friendships and admire your refined talent. The longing in my heart is difficult to express. I still hear that you are clear and quick in handling affairs, surpassing your peers. Everyone praises you unanimously. Moreover, I have had the good fortune to receive your attention, how can I not be happy? In the hot summer, I hope you take good care of yourself. Not to be further elaborated.

To Zhang Guobo, the Magistrate

So-and-so respectfully writes. Early summer is gradually getting hot. I respectfully wish Magistrate Zhang Guobo good health and well-being. I have recently received grace and everything is going well. Recently, I learned that you have been honored to receive the imperial appointment to govern this county, treating the people with kindness, fully meeting everyone's expectations. I have not had time to go and congratulate you, and I am extremely happy and excited to look up to you. I respectfully present this letter. Not to be further elaborated.

Thanking Assistant Prefect Fang of Qiantang

Respectfully presented by So-and-so. This time, I am deeply grateful that you, the Secretarial Drafter of the Immortal Guard, have specially condescended to visit my humble abode, adding luster to my house, and the monks are celebrating this. Due to the summer regulations, I cannot immediately go to see you, and I feel very ashamed, and my admiration is even more urgent. I respectfully present this letter to express my gratitude. I hope you will understand my feelings. Not to be further elaborated.

To Assistant Prefect Zhao of Renhe

So-and-so respectfully writes. The other day, I was honored by your visit to my mountain dwelling. I had nothing to entertain you with, and I felt very ashamed. Later, I received your excellent poems, which were deeply affectionate and elegant. How can my humble place compare to them? I presumptuously tried to compose a matching poem, but only to be laughed at by a master craftsman like you. In the hot and humid weather, I hope you take good care of yourself. Not to be further elaborated.

To Vice Minister Shen, who visited

So-and-so respectfully and fearfully writes. Yesterday, I was honored by your visit to my guest house. I am grateful for your kindness.

。但以老弊弗堪人事。未果即趨幾下。謹令弟子馳啟上謝。伏惟少垂鑒念。不宣。

與祖龍圖罷任杭州

某啟。此者伏審知府龍圖罷鎮名藩。即日趨詔歸闕行舟首路。某山林逋病不能遠郊馳送。徒增黯戀。仁德慺慺奉此咨露。伏惟臺慈念察。

送詩與楊公濟

某啟。不披伍來。倏越旬日春氣尚淺景色猶寒。惟體中無恙否。近緣禪關不固習氣寧忘因得斯謬妄。蓋適性而已。豈敢風雅可與哉。然拙人用鎪不若智人揮钁。況足下才力有餘。可能為我一鋤。勿使傍觀掩口胡盧而笑。

還章監簿門狀

某咨。昔日伏蒙特墜清雅素賁旅寄不任感荷。容宿恙稍痊。當走左右以承盛刺。謹具狀上納。伏惟垂察。不宣。

與石門月禪師

某啟。昨三月得公晦書並所制悲風謠後序。慰諭勤至。非深交至友。何肯如此。于感佩萬一也。然序文殊佳。但其德薄不任稱獎也。此為忝耳。公晦久別所諭何老而益賢如是。喜且非常。我但白首偃蹇不能自振。況暇于教道也。視此得不愧乎。棲居石壁殆二年矣。雖然自適頗樂。顧人生如夢。何足堪恃。紙衾瓦缽外。惟圖書雜然于室中耳。流俗所尚一無留也。近著孝論十二章。擬儒孝經發明佛意。亦似可觀。吾雖不賢其為僧為人。亦可謂志在原教而行在

【現代漢語翻譯】現代漢語譯本：只是因為年老體衰，不能再處理公務，沒能等到您的到來就不得不離開了。特地派遣弟子快馬加鞭前來拜謝。希望您能稍微體諒我的處境。不再多說了。

與祖龍圖罷任杭州

某某敬上。得知您祖龍圖（官名）卸任杭州知府，即將奉旨回京，船已啟程。我身處山林，又因病不能遠行送別，只能徒增傷感。謹以此信表達我的敬意。希望您能體諒。

送詩與楊公濟

某某敬上。自從上次見面，轉眼已經過了十幾天，春意尚淺，景色還很寒冷。不知您身體是否安好？近來因為禪關不穩固，習氣難以忘懷，所以寫了些荒謬的東西，不過只是爲了抒發性情罷了，哪裡敢說是風雅之作呢？然而我這種笨拙的人用小刀雕刻，不如聰明人用鋤頭挖掘。何況您才華橫溢，或許可以幫我鋤一下，不要讓旁觀者捂著嘴偷偷嘲笑。

還章監簿門狀

某某稟告。過去承蒙您章監簿（官名）特別垂青，以清雅之禮相待，我實在感激不盡。等我小病稍微好轉，一定親自拜訪，以表達我的謝意。謹呈上此狀，希望您能察納。不再多說了。

與石門月禪師

某某敬上。昨天三月收到您的晦書，以及您所作的《悲風謠》後序，慰問之情非常懇切，如果不是深交摯友，怎麼會這樣呢？我萬分感激。您的序文寫得非常好，只是我德行淺薄，不敢當您的稱讚，這實在是讓我感到慚愧。聽說您老而彌堅，越來越賢明，我非常高興。我卻白髮蒼蒼，頹廢不堪，不能自拔，哪裡還有時間教導他人呢？看到這些，難道不感到慚愧嗎？我居住在石壁已經快兩年了，雖然自得其樂，但人生如夢，有什麼值得依靠的呢？紙被瓦缽之外，只有書籍雜亂地堆放在房間里，世俗所看重的東西，我一概不留。最近寫了《孝論》十二章，想用儒家的《孝經》來闡明佛家的意思，也還算可以看看。我雖然不賢能，但我作為一個僧人，一個人，也可以說是立志于探求本源的教義，並且努力踐行。

【English Translation】 English version: But due to old age and infirmity, I am no longer capable of handling affairs. I had to leave before your arrival. I respectfully dispatch my disciple to express my gratitude. I humbly hope for your understanding. I will not say more.

To Zulongtu on His Departure from Hangzhou

So-and-so respectfully writes. I have learned that you, Zulongtu (official title), are leaving your post as Prefect of Hangzhou and will soon return to the capital by imperial decree. The boat has already set sail. I am in the mountains and, due to illness, cannot travel far to see you off, which only increases my sadness. I respectfully offer this letter to express my respect. I hope for your kind consideration.

Sending Poetry to Yang Gongji

So-and-so respectfully writes. Since our last meeting, more than ten days have passed. The spring air is still thin, and the scenery is still cold. I hope you are well. Recently, because my Zen gate is not secure and worldly habits are difficult to forget, I have written some absurd things, but it is only to express my feelings. How dare I call them elegant works? However, a clumsy person like me carving with a small knife is not as good as a wise person digging with a hoe. Moreover, you are talented and capable. Perhaps you can help me hoe a bit, so that onlookers will not cover their mouths and laugh secretly.

Returning the Document to Supervisor Zhang

So-and-so reports. In the past, I was especially favored by you, Supervisor Zhang (official title), and treated with refined courtesy. I am truly grateful. When my minor illness improves slightly, I will personally visit to express my gratitude. I respectfully submit this document, hoping for your consideration. I will not say more.

To Chan Master Yue of Shimen

So-and-so respectfully writes. Yesterday, in the third month, I received your letter and the postscript to your 'Ballad of the Sorrowful Wind'. Your words of comfort were very sincere. If not for a close and dear friend, how could you be so kind? I am extremely grateful. Your postscript is very well written, but my virtue is shallow, and I dare not accept your praise. This truly makes me feel ashamed. I am very happy to hear that you are growing wiser and more virtuous as you age. I, on the other hand, am old and decrepit, unable to lift myself up, let alone teach others. Seeing this, how can I not feel ashamed? I have been living in the Stone Wall for almost two years. Although I am content and happy, life is like a dream. What is there to rely on? Besides paper blankets and earthen bowls, only books are scattered in my room. I leave nothing that is valued by the common people. Recently, I wrote twelve chapters of 'On Filial Piety', intending to use the Confucian 'Classic of Filial Piety' to explain the meaning of Buddhism. It is also worth reading. Although I am not virtuous, as a monk and as a person, I can be said to be determined to explore the original teachings and strive to practice them.

孝論也。今以相寄。蓋以公晦善於親也所棲雖牢落。于佛法其意亦不敢怠。徐當爲教門著一大典。但慮其功浩大。若果就先當相聞。公晦道已振一方。吾復何云。但善將身世此為至祝。專人還特此上聞。

與黃龍南禪師(別副)

某再啟。和尚有大勝緣。所止則學者云從景附。實末代之盛事。萬幸。益勉尊用。某濫主禪席。德薄言微不為時之所信。徒勞耳目。自近有匿羅浮之意。果行必道出江南。當拜求高會。公晦和尚平生心交。今老在一涯二年。化僧不至不聞其音。或因遣書乞為呼名。黃龍古之名寺。應稱清棲。法澄每談及積翠風景。聽之使人神動心飛。今何人得其居也。愚甥孫早辱教誨。亦僅似人。顧小子何以報重恩。路遠不及以粗物輒陳左右。惟拳拳欽詠耳。

答黃龍山南禪師(次副)

某稽首。雖聞祖圖宗記已辱采覽。而未奉評品。鄙心得無慊然。辱賜教墨乃過形獎飾。豈大善知識為法欲有所激勸爾。且感且愧。某平生雖猥懦無大樹立。然亦勇聞清遠高識之士。三十餘載徒景服道素。不得一與勝會。此為眷眷。知復領大眾于龍山。其欽尚好善之誠何書可盡。春煦幸千萬為法自重。僧還謹布區區。

與圓通禪師

某啟。去年夏首聞移錫崇勝。喜慰喜慰。廬阜天下勝壤宗教

【現代漢語翻譯】現代漢語譯本：

這是關於孝道的論述，現在寄給您。這是因為公晦（指黃龍慧南禪師的弟子）在孝親方面做得很好。他所居住的地方雖然簡陋，但他對於佛法的心意卻不敢懈怠。我打算為佛教編纂一部大典，但考慮到這項工程浩大，如果真的完成，一定會先告訴您。公晦禪師的道風已經振興了一方，我還能說什麼呢？只希望您好好保重身體，這是我最真摯的祝願。特地派人送上這封信。

與黃龍慧南禪師（另附副本）

某再次拜啟。和尚您有很大的殊勝因緣，所居住的地方學者們像云一樣聚集，像影子一樣依附，實在是末法時代的盛事，萬分慶幸。希望您更加勉勵自己，發揚光大。我忝為主持禪席，德行淺薄，言語輕微，不被世人所信任，只是徒勞地耗費耳目。最近有隱居羅浮山的打算，如果真的成行，一定會經過江南，到時當拜訪您。公晦和尚是我平生知心的朋友，現在年老住在偏遠的地方已經兩年了，教化的僧人沒有到來，也沒有聽到他的訊息。或許可以寫信請您為他揚名。黃龍山是古代的名寺，應該稱為清棲。法澄每次談到積翠的風景，聽了都讓人心神飛揚。現在是什麼人住在那裡呢？我的外甥孫早年受到您的教誨，也僅僅是像個人而已。我這小子拿什麼來報答您的大恩呢？路途遙遠，不能用粗陋的物品來陳列在您左右，只有衷心欽佩讚頌而已。

答黃龍慧南禪師（次要副本）

某稽首。雖然聽說您已經拜讀了我的祖圖宗記，但還沒有得到您的評價，我的淺薄見解恐怕讓您不滿意吧。承蒙您賜予墨寶，實在是過分的讚揚，難道是您這位大善知識爲了佛法想要激勵我嗎？既感激又慚愧。我平生雖然平庸懦弱，沒有大的成就，但也勇於結交清遠高識之士。三十多年來只是仰慕道風，卻不能和您有一次勝會，為此深感遺憾。得知您再次帶領大眾在龍山修行，您欽佩嚮往善良的誠意，用什麼言語可以表達呢？希望您千萬保重身體，爲了佛法多多珍重。派僧人送上這封信，表達我的一點心意。

與圓通禪師

某拜啟。去年夏天初次聽說您移錫到崇勝寺，非常高興，非常高興。廬山是天下名勝之地，也是宗教...

【English Translation】 English version:

This is a discussion on filial piety, which I am now sending to you. This is because Gonghui (referring to a disciple of Zen Master Huanglong Huinan) does well in serving his parents. Although the place where he lives is simple and crude, his intention towards the Buddha Dharma is not dared to be slack. I intend to compile a great canon for Buddhism, but considering that this project is vast, if it is really completed, I will definitely tell you first. Zen Master Gonghui's style of Taoism has already revitalized one side, what else can I say? I only hope that you take good care of your body, this is my most sincere wish. I specially sent someone to send this letter.

To Zen Master Huanglong Huinan (separate copy)

I, again, respectfully write. The Abbot has great auspicious conditions, and the scholars gather like clouds and cling like shadows to the place where he resides. It is truly a grand event of the end times, I am extremely fortunate. I hope you will encourage yourself even more and carry it forward. I, presumptuously, preside over the Zen seat, but my virtue is shallow and my words are weak, and I am not trusted by the times, only wasting my eyes and ears. Recently, I have the intention of living in seclusion in Mount Luofu. If it really happens, I will definitely pass through Jiangnan, and then I will visit you. Abbot Gonghui is my lifelong confidant. Now he is old and lives in a remote place for two years, and the monks who have been taught have not arrived, and I have not heard from him. Perhaps I can write a letter asking you to make a name for him. Huanglong Mountain is an ancient famous temple, and should be called Qingqi. Facheng always talks about the scenery of Jicui, and listening to it makes people feel excited. Who lives there now? My nephew and grandson received your teachings early on, and are only like a person. What can I, this young man, do to repay your great kindness? The road is far away, and I cannot use crude objects to display around you, only sincerely admire and praise you.

Reply to Zen Master Huanglongshan Nan (secondary copy)

I bow my head. Although I have heard that you have read my ancestral map and sect records, I have not received your evaluation. I am afraid that my shallow views will make you dissatisfied. Thank you for giving me your calligraphy, it is really an excessive praise. Is it that you, a great virtuous teacher, want to encourage me for the sake of the Dharma? I am both grateful and ashamed. Although I have been mediocre and cowardly in my life, and have not made great achievements, I am also brave to make friends with people of clear and far-reaching knowledge. For more than thirty years, I have only admired the Taoist style, but I have not been able to have a victory with you, and I feel deeply regretful for this. Knowing that you are leading the public in Longshan again, what words can express your sincerity in admiring and yearning for goodness? I hope you will take care of your body and cherish yourself for the sake of the Dharma. I sent a monk to send this letter to express my little heart.

To Zen Master Yuantong

I respectfully write. I was very happy to hear for the first time last summer that you moved to Chongsheng Temple. Mount Lu is a famous place in the world, and it is also a religious...

所出。得大知識鎮嚴。乃學者之大幸也。珠上人至。果聆清規益舉。又喜之也。惟久之可矣。乞罔起他方之念尤佳。某衰老翛然客寄。弘法無力。徒欽羨于能跡耳。逾遠風論。千萬善保。因介謹此咨露。不宣。

又與圓通禪師

某啟。東林莊仆至辱手筆。知退法席專育高趣。欽羨欽羨。但廬阜不得鎮嚴。亦禪林之不幸。見邀虎溪之居。足仞風義盛重。但某濡滯不能即拜雅會。殊為慊然。余且別副未披覲間。千萬善愛。

答圓通禪師讓院

某啟。前日專人傳到華緘承已得美罷潛道於此緣德方盛年臘相。然何遽爾驚眾耳目。又聆黑白復請留此千萬且從輿論。某老弊德薄。不能為之綱紀。天下共知潛道。何誤。以此人為代。在潛道推讓之情。雖自高冠而鄙劣之人。終何以當克。萬萬須自忘雅意為眾少留。老弊東西南北人也。固無定跡。奉見未期。千萬留意。

答萬壽長老

某啟。專人至辱手教慰諭足仞久要之不忘也萬感萬感。法印和尚不可救療。遂至如此。愴感無已。索文志其塔。雖腆忝相知至於厚善當此豈可飾讓耶。且以拙直之筆聊奉佳命。亦表生平交契之誠耳。用舍更在裁之益熱千萬為法自重謹此咨答。不宣。

與萬壽長老

某啟。音信雖不相通。而欽服道素徒此勤

切(或云勤勤)某無狀老更彌篤。春季間罷去佛日深匿龍山。蕭然人不堪其憂而余之未嘗自厭。比欲致奉問聆道。蓋淮南未還。故不果。然適會曹君。乃知起居清勝。善慰孤跡。不肖見謀往廬山治行。當首拜道場。冬寒未見間。萬乞善愛謹此布區區不宣。

謝杭州寶月僧正

某啟。比老以衰恙告免住持。特蒙垂訪。過形存恤。仰荷道眷。豈勝感愧。尚以夏制未遑前禮。謹奉啟上謝。

退金山荼筵(回答)

某啟。適早監寺至辱箋命。就所棲以預精饌。意愛之勤。豈可言諭乃盡誠素。某雖不善與人交。豈敢以今日之事自虧節義無煩相外清集方當大暑告且為罷之書。謹令人回納。伏冀慈照。

與東林知事

某啟。今者伏承遠馳價使特贈書問以昔賢勝集之所假無狀自匿之便嘉命遠至光賁殊多。某人曲采虛聲更推高誼。循省其愚何以當克愧以老憊。復牽事緣趨赴未皇。但深愧忸久滯來人。益憎慊悚。價還奉狀布謝伏惟慈念。

與楚上人

今月十六日。人來獲贈筆語所喜道意清凈不事他緣。人生世間閑為第一。此事勿使俗眼見之。一二年來甚不喜聞也。思慮消盡無事可堪。古云。千里同風斯之謂矣所問賢弟不獨愚迷兼亦倒置。予為劇言。來諭如風過樹。只益嘈嘈耳。病在膜內

【現代漢語翻譯】現代漢語譯本：切（或者說勤勤）某無能，年老更加糊塗。春季期間辭去了佛日（指與佛教有關的活動或節日），深深地隱居在龍山。冷清寂寞，別人難以忍受這種憂愁，而我卻從未感到厭倦。本想前去拜訪請教，但淮南（指某地或某人）尚未回來，所以未能成行。恰好遇到曹君，才得知您起居安好，清靜安逸，這很好地慰藉了我孤獨的心情。我不才，計劃前往廬山修行，首先要去拜謁道場。冬天寒冷，未能拜見，萬望您多多保重。謹此表達我區區的心意，不再多說了。某某人敬上。自從我年老體衰，請求免去住持的職務后，特別蒙您前來探望，過分地關心我的身體，我非常感謝您的情誼。只是因為夏天的規制，未能及時前去拜訪，謹奉上書信以表達謝意。某某人敬上。剛才監寺送來您的書信，邀請我去您那裡參加精美的宴席。您的情意和關愛，難以用言語表達，完全是出於真誠。我雖然不擅長與人交往，但怎敢因為今天的事情而違背節義？不必勞煩您另外安排清靜的聚會，正值大暑將至，還是取消了吧。我謹派人將書信送回，希望您能諒解。某某人敬上。近日承蒙您遠道而來，派遣使者特意贈送書信問候，因為這裡是過去賢士們聚集的地方，我得以藉著這無能之身在此隱居，非常感謝您遠道而來的美好邀請，這讓我感到非常榮幸。我這個人只是徒有虛名，您卻如此推崇我的高尚品德。反省我的愚鈍，實在難以擔當。慚愧自己年老體衰，又被俗事纏身，未能及時前往拜訪。深感慚愧，讓來人久留，更加感到不安。我將盡快派人送上書信表達謝意，希望您能體諒。今月十六日，來人送來您的書信，我很高興您道心清凈，不追求其他俗事。人生在世，清閑是第一位的。這件事不要讓世俗之人看見。一兩年來，我非常不喜歡聽到世俗之事。思慮消盡，沒有什麼事情值得去做。古人說：『千里同風』，就是這個意思啊！您問的賢弟，不僅愚昧，而且還顛倒是非。我嚴厲地告訴您，您說的話就像風吹過樹，只會增加嘈雜的聲音罷了。病根在於內心深處。

【English Translation】 English version: I, Qie (or perhaps Qinyin), am incompetent and increasingly muddled with age. During the spring, I resigned from Buddhist activities (or festivals) and deeply secluded myself in Dragon Mountain. The solitude is unbearable for others, but I have never grown weary of it. I intended to visit and seek your guidance, but Huainan (referring to a place or person) has not yet returned, so I could not make the trip. Fortunately, I met Cao Jun, and learned that you are well and living in peace, which greatly comforts my lonely heart. I, being unworthy, plan to go to Mount Lu to cultivate myself, and will first pay homage to the sacred site. It is cold in winter, and I have not been able to visit. I hope you take good care of yourself. I offer this small token of my sincerity and will say no more. From so and so. Since I was old and frail, I requested to be relieved of my duties as abbot. I am especially grateful that you came to visit and showed concern for my well-being. I am deeply thankful for your kindness. Due to the summer regulations, I have not been able to pay my respects in person. I am sending this letter to express my gratitude. From so and so. Just now, the supervisor of the monastery brought your letter, inviting me to your place for a fine feast. Your kindness and care are beyond words, and are entirely sincere. Although I am not good at socializing, how could I betray righteousness because of today's matter? There is no need to trouble yourself with arranging a quiet gathering. It is almost the height of summer, so let's cancel it. I am sending someone back with the letter, and I hope you will understand. From so and so. Recently, I received a letter from you, sent by a messenger from afar, inquiring after me. Because this is where the virtuous people of the past gathered, I am able to seclude myself here despite my incompetence. I am very grateful for your kind invitation from afar, which I find very honorable. I am a person of mere reputation, yet you praise my noble character so highly. Reflecting on my own foolishness, I am unable to bear it. I am ashamed of my old age and frailty, and I am entangled in worldly affairs, so I have not been able to visit in person. I am deeply ashamed that I have kept the messenger waiting for so long, and I feel even more uneasy. I will send a letter back as soon as possible to express my gratitude, and I hope you will understand. On the sixteenth of this month, a person brought your letter. I am very pleased that your mind is pure and you do not pursue other worldly matters. In this world, leisure is the most important thing. Do not let worldly people see this. In the past year or two, I have not liked hearing about worldly matters. With all thoughts extinguished, there is nothing worth doing. The ancients said, 'A thousand miles share the same wind,' that is what it means! The virtuous brother you asked about is not only foolish, but also has things upside down. I tell you sternly, your words are like the wind blowing through the trees, only adding to the noise. The root of the problem lies deep within the heart.

無由除之。足下雖有弟兄之情。柰何柰何。

發供養主與檀那

某啟。萃茲勝侶允賴檀賢。雖素欽于令猷。尚未披于粹表。企慕徒切揖晤未期。秋氣稍清珍育是禱。化人行專此奉啟。不宣。

鐔津文集卷第十大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十一

藤州鐔津東山沙門契嵩撰

敘

傳法正宗定祖圖敘(與圖上進)

原夫菩提達磨。實佛氏之教之二十八祖也。與乎大迦葉。乃釋迦文如來直下之相承者也。傳之中國年世積遠譜諜差繆。而學者寡識不能推詳其本真。紛然異論古今頗爾。某平生以此為大患。適考其是非正其宗祖。其書垂出。會頒祖師傳法授衣之圖。布諸天下。而學佛者雖皆榮之。猶聽瑩未諭上意。某幸此竊謂識者曰。吾佛以正法要為一大教之宗。以密傳受為一大教之祖。其宗乃聖賢之道原。生靈之妙本也。其祖乃萬世學定慧之大范。十二部說之真驗也。自書傳亂之瞹眛漫漶。天下疑之幾千百載矣。今上大聖特頒圖以正其宗祖。然聖人教道必聖人乃能正之。是豈惟萬世佛氏之徒大幸也。亦天地生靈之大幸也。某固不避其僭越愚妄之誅。敢昧死引其書之舊事。推衍上聖之意。仰箋于祖圖。亦先所頒祖師傳法授衣之謂也。然其

【現代漢語翻譯】無從消除這種疑慮。即使您有兄弟之情，又能如何呢？又能如何呢？

（以下是）發給供養主和檀越（dàn yuè，施主）的信

某人敬啟。聚集在此的殊勝僧侶，仰仗各位檀越賢士。雖然一向欽佩您的美好計劃，但尚未能拜讀您的精妙文采。企盼仰慕之情十分迫切，但相見之期未定。秋意漸濃，珍貴的物產是祈禱所得。派遣使者專程奉上此信。不盡之意，難以言表。

鐔津文集卷第十大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十一

藤州鐔津東山沙門契嵩撰

敘

傳法正宗定祖圖敘（與圖一同上呈）

追溯菩提達磨（Bodhidharma），實為佛陀教法的第二十八代祖師。與大迦葉（Mahākāśyapa）一樣，乃是釋迦文如來（Śākyamuni）直接相承的弟子。此法傳入中國，年代久遠，譜系記載出現差錯，而學者們見識淺薄，不能推究其本真，各種不同的議論，自古至今頗多。我平生以此為最大的憂患。恰好考證其是非，匡正其宗祖。書稿即將完成。適逢朝廷頒佈祖師傳法授衣之圖，昭告天下。而學佛之人雖然都為此感到榮耀，卻好像聽到了美玉的聲音而未能領悟其深意。我僥倖自認為懂得其中深意，對有識之士說：『我佛以正法要義為一大教的宗旨，以秘密傳授為一大教的祖統。其宗旨乃是聖賢之道的根源，一切生靈的微妙根本。其祖統乃是萬世學者修習定慧的大規範，十二部經（Dvādaśāṅga-buddhavacana）所說之真實驗證。』自從書籍傳抄出現錯亂，變得模糊不清，天下人疑惑此事已經幾千百載了。如今皇上大聖特地頒佈此圖，以匡正其宗祖。然而聖人的教導，必定由聖人才能匡正。這豈止是萬世佛門弟子的大幸，也是天地生靈的大幸啊！我本不該冒犯僭越愚妄的罪過，但還是冒死援引我書中的舊事，推衍皇上的聖意，敬獻于祖圖之上。也正是爲了闡明先前所頒佈的祖師傳法授衣的意義。

【English Translation】 There is no way to eliminate it. Although you have brotherly affection, what can be done? What can be done?

(The following is) a letter to the patrons and dāna (benefactors)

So-and-so respectfully writes. The excellent Sangha (community) gathered here relies on the virtuous dāna. Although I have always admired your excellent plans, I have not yet had the opportunity to read your exquisite writings. My longing and admiration are very urgent, but the date of meeting is uncertain. The autumn air is gradually clearing, and the precious products are obtained through prayer. I am sending a messenger to deliver this letter specifically. The unexpressed meaning is difficult to express in words.

Collected Works of Chan-jin, Volume 10 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Chan-jin

Collected Works of Chan-jin, Volume 11

Composed by the Śrāmaṇa (monk) Qisong of Dongshan, Chan-jin, Teng Prefecture

Preface

Preface to the Chart of the Orthodox Lineage of Dharma Transmission (Presented with the Chart)

Tracing back to Bodhidharma, he was indeed the twenty-eighth patriarch of the Buddha's teachings. Like Mahākāśyapa, he was a direct successor of Śākyamuni Tathāgata. This Dharma was transmitted to China, and over the long years, errors appeared in the genealogical records. Scholars, with their limited knowledge, were unable to investigate its true origin, and various different opinions have arisen since ancient times. I have always considered this to be a major concern. Fortunately, I have examined its rights and wrongs and corrected its ancestral lineage. The manuscript is about to be completed. Coincidentally, the court issued a chart of the transmission of Dharma and the presentation of the robe by the patriarchs, proclaiming it to the world. Although all those who study Buddhism are honored by this, it is as if they have heard the sound of jade but have not understood its profound meaning. I am fortunate to consider myself to understand its profound meaning, and I say to those with knowledge: 'Our Buddha takes the essence of the Proper Dharma as the purpose of a great teaching, and secret transmission as the ancestral lineage of a great teaching. Its purpose is the source of the way of the sages and the subtle root of all living beings. Its ancestral lineage is the great norm for scholars of all ages to cultivate samādhi (concentration) and prajñā (wisdom), and the true verification of what is said in the twelve divisions of scriptures (Dvādaśāṅga-buddhavacana).' Since the books and transcriptions have become confused and blurred, the world has doubted this matter for thousands of years. Now, the great sage, the Emperor, has specially issued this chart to correct its ancestral lineage. However, the teachings of the sages must be corrected by sages. This is not only a great fortune for the disciples of Buddhism for all ages, but also a great fortune for all living beings in the world! I should not have offended the crime of presumption and foolishness, but I still risk my life to cite the old events in my book and extrapolate the Emperor's holy will, offering it to the ancestral chart. It is also to clarify the meaning of the previously issued transmission of Dharma and the presentation of the robe by the patriarchs.

始亂吾宗祖熒惑天下學者。莫若乎付法藏傳。正其宗祖斷萬世之諍者。莫若乎禪經。禪經之出。乃先乎付法傳六十二載。始終備載。二十八祖已見於晉之世矣。付法藏傳乃真君廢教之後闕然。但謂二十四世方見魏之時耳。適以禪經驗。而付法藏傳果其謬也。若如來獨以正法眼藏密付乎大迦葉者。則見之大涅槃經智度論禪經與其序也。以意求之。而佛之微旨存焉。上睿性高妙獨得乎言謂之外。是乃天資佛記也。故其發揮禪祖雅與經合。宜乎垂之萬世永為定斷。三學佛子遵之仰之。天下不復疑也。其圖所列。自釋迦文佛大迦葉。至於曹溪六祖大鑒禪師。凡三十四位。又以儒釋之賢。其言吾宗祖。素有證據者。十位列于諸祖左右。謹隨其傳法正宗記。詣闕上進。塵黷宸眷。不任惶恐震懼之至。謹敘。

六祖法寶記敘(此郎侍郎作附)

按唐書曰。後魏之末有僧號達磨者。本天竺國王之子。以護國出家入南海。得禪宗妙法。自釋迦文佛相傳。有衣缽為記。以世相付受。達磨赍衣缽航海而來。至梁詣武帝。帝問以有為之事。達磨不說。乃之魏隱於嵩山少林寺。以其法傳慧可。可傳僧粲粲傳道信。信傳弘忍。忍傳慧能。而復出神秀。能于達磨在中國為六世。故天下謂之六祖。法寶記蓋六祖之所說其法也。其法乃生靈之

大本。人焉鬼神焉萬物焉。遂與其清明廣大者。紛然而大異。六祖憫此乃諭人。欲人自求之。即其心而返道也。然天下之言性命者多矣。若其言之之至詳。理之之至當。推之之至悉。而釋氏得之矣。若其示之之至直。趨之之至徑。證之之至親而六祖之於釋氏。又其得之也。六祖于釋氏教道。可謂要乎至哉。今天子開善閣記。謂以本性證乎了義者。未有舍六祖之道而有能至於此者也。是則六祖者乃三界之慈父。諸佛之善嗣歟。偉乎。惟至聖而能知至道也。然六祖之說余素敬之。患其為俗所增損。而文字鄙俚繁雜殆不可考。會沙門契嵩作壇經贊。因謂嵩師曰。若能正之。吾為出財。模印以廣其傳。更二載嵩果得曹溪古本校之。勒成三卷。粲然皆六祖之言。不復謬妄。乃命工鏤板以集其勝事。至和三年三月十九月序。

明州五峰良和尚語錄敘

始釋迦文佛。經教之外。以大三昧命其高第弟子大龜氏傳之。然非不關經教。蓋經教之所明也。將以印正一切法門。決定為妙覺之宗極。及其菩提達磨承大龜氏。二十八世方傳諸夏。諸夏之至曹溪第六祖益傳之。往之時世。未習熟諸祖師。猶傍經以諭學者。未即純以真要示之。後世至人親機而宜之。遂直用此發人。故其所為人不復以經語。故天下之守章句者聽瑩。謂其背經

【現代漢語翻譯】現代漢語譯本：

大本（根本）。人、鬼神、萬物，都由此而來。於是就與那清明廣大的本性，紛繁地呈現出巨大的差異。六祖慧能（佛教禪宗第六代祖師）憐憫這種情況，於是開示人們，希望人們從自身去尋求真理，即從自己的內心去迴歸大道。然而，天下談論性命的人很多，如果說到對性命的闡述最為詳盡、道理最為恰當、推論最為周全的，那就要數佛教了。如果說到指示最為直接、趨向最為便捷、證悟最為親切的，那麼六祖慧能對於佛教來說，又是其中的佼佼者。六祖慧能在佛教教義上的貢獻，可以說是抓住了根本和要害。當今天子在《開善閣記》中說，用本性來證悟究竟真理，沒有比六祖慧能的道路更能達到這個目標的了。那麼，六祖慧能就是三界的慈父，諸佛的優秀繼承人啊！多麼偉大啊！只有至聖之人才能瞭解至道。然而，我對六祖慧能的學說一向敬佩，但擔心它被世俗之人增刪，而且文字鄙俗淺陋、繁雜混亂，幾乎無法考證。恰逢沙門契嵩（宋代僧人）作了《壇經贊》，於是我對契嵩法師說：『如果能校正它，我願意出資，印刷發行以廣泛傳播。』過了兩年，契嵩果然得到了曹溪（六祖慧能弘法之地）的古本，並進行了校對，整理成三卷，清晰地都是六祖慧能的言論，不再有謬誤。於是我命工匠雕刻印刷，以記錄這件盛事。至和三年（1056年）三月十九日序。

明州五峰良和尚語錄敘

當初釋迦牟尼佛，在經教之外，以大三昧（甚深禪定）命令他的高足弟子大迦葉（釋迦十大弟子之一）傳承。但這並非不關乎經教，而是經教所闡明的。將用它來印證一切法門，最終決定為妙覺（圓滿覺悟）的宗極。等到菩提達摩（禪宗初祖）繼承了大迦葉，經過二十八世才傳到中國。在中國傳到曹溪第六祖慧能，更加發揚光大。往昔的時代，人們對各位祖師的教誨還不熟悉，還依靠經書來開導學者，沒有直接用最精要的道理來開示他們。後世的得道之人根據根機而隨機應變，於是直接用這種方法來啓發人。所以他們所說的話不再使用經書的語言，因此天下那些拘泥於章句的人聽了，就說他們背離了經書。

【English Translation】 English version:

The Great Root (fundamental origin). Humans, ghosts, spirits, and all things originate from it. Consequently, they become vastly different from that clear and vast original nature. The Sixth Patriarch Huineng (the sixth patriarch of Chan Buddhism) pitied this situation and thus instructed people, hoping they would seek the truth from within themselves, that is, return to the Great Dao from their own minds. However, there are many in the world who talk about nature and destiny. If we talk about the most detailed explanation of nature and destiny, the most appropriate reasoning, and the most thorough deduction, then it is Buddhism. If we talk about the most direct indication, the most convenient approach, and the most intimate proof, then the Sixth Patriarch Huineng is the best among Buddhists. The Sixth Patriarch Huineng's contribution to Buddhist teachings can be said to have grasped the root and essence. Today, the Emperor said in the 'Record of the Kaisheng Pavilion' that using one's inherent nature to realize the ultimate truth, there is no path better than that of the Sixth Patriarch Huineng to achieve this goal. Then, the Sixth Patriarch Huineng is the compassionate father of the Three Realms and the worthy successor of all Buddhas! How great! Only the most holy person can understand the ultimate Dao. However, I have always admired the teachings of the Sixth Patriarch Huineng, but I am worried that it has been added to and subtracted from by worldly people, and the text is vulgar, shallow, and chaotic, making it almost impossible to verify. Coincidentally, the Shramana Qisong (a Song Dynasty monk) wrote the 'Praise of the Platform Sutra', so I said to Dharma Master Qisong: 'If you can correct it, I am willing to provide funds to print and distribute it to spread it widely.' Two years later, Qisong indeed obtained the ancient version of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) and proofread it, organizing it into three volumes, all of which were clearly the words of the Sixth Patriarch Huineng, with no more errors. So I ordered craftsmen to carve and print it to record this great event. Preface on the 19th day of the third month of the third year of Zhihe (1056).

Preface to the Recorded Sayings of Monk Liang of Wufeng in Mingzhou

In the beginning, Shakyamuni Buddha, outside of the scriptures and teachings, commanded his senior disciple Mahakasyapa (one of the ten great disciples of Shakyamuni) to transmit the Great Samadhi (profound meditative concentration). But this is not unrelated to the scriptures and teachings, but rather what the scriptures and teachings explain. It will be used to seal and verify all Dharma gates, and ultimately determine the supreme principle of Wonderful Enlightenment (perfect enlightenment). When Bodhidharma (the first patriarch of Chan Buddhism) inherited Mahakasyapa, it took twenty-eight generations to transmit it to China. In China, it was transmitted to the Sixth Patriarch Huineng of Caoxi, who further promoted it. In the past, people were not familiar with the teachings of the various patriarchs, and they still relied on scriptures to enlighten scholars, not directly using the most essential principles to instruct them. Later generations of enlightened people adapted to the situation according to the capacity of the individual, so they directly used this method to inspire people. Therefore, what they said no longer used the language of the scriptures, so those in the world who adhered to the chapters and sentences, upon hearing it, said that they had deviated from the scriptures.

立異以非之。噫是豈知夫變而通之殊契經也。然學者不易至之。至之復難繼之繼之復難辯之。猶人皆畫龍而未始得其真龍形者。逮有以真龍告之而世亦不信。蓋天下識龍者寡也。今世孰不說道。紛然皆傳。其所傳至其與否。豈能盡得其所辨耶。吾故嘗憂其混亂道真為學者大病。但愧匿而不能張之也。今見吾所知五峰良公善知識也。益喜其言。良公亦忻然相得。遂出其語錄示余。讀之多其所發殊妙。所謂善變而通之者也。良公受于慈明圓禪師。慈明傳臨際繼。際大智大寂之所傳。此良公宜禪者師也。若其修潔之美而邑人四方盛稱之。此不復論。

武陵集敘

慧遠和尚以有道稱於四方。在天禧乾興間。其名甚振學者無遠近歸之。如水沛然就下。予少聞之恨不識其人。晚游吳得其語於勤暹二師。觀其發演詳悉應對次序。語言必文。不以凡近雜出。雖出入大經大論。傍及治世文書老子莊周之說而不疑。閑究其意義所歸。而與佛法奧妙似乎不可以智窮。神而明之。其庶幾乎。始達磨大師以佛心印至中國。會梁天子耽有為不省其言。達磨北入嵩山。面壁終日默坐九年。華人之疑稍解。而達磨之道遂傳矣。以故後世傳高僧者。以禪觀定其所傳。又後世學者無遠識頗信傳者為然其言。亦不思之甚也。達磨之道豈止於禪觀而

已矣夫禪者靜也。觀者觀也。聖人教初學者。使靜思慮以觀其道也。若達磨所傳承于高足弟子大迦葉。昔如來將化以正法眼。可以言語發。不可言語到。故命大迦葉以心相傳。所謂正法者也。大教之所以出。眾經之所以明也。得乎此者。雖以萬端言之。其所言未始雜也。不得乎此者。雖絕言而守之。其所守未始不惑也。今和尚之言。其得正法之謂也。禪觀焉能盡之。和尚出於雲門大師三世。雲門出於大鑒禪師八世。嗚呼去聖人益遠。學者疑惑錯謬。當其時和尚去雲門大師未百年。獨抱正法與其人相望。毅然引學者。以其正法眼藏以正其傳授學者。真若得止以息狂走。其于教道而德亦至矣。既沒。弟子輩緝其言。以其所居之地。名之曰武陵集。慶曆壬午歲孟冬二十日序。

原宗集敘(或名宗原)

像郡勤師聚禪學百家之說。探而取其言之尤至者。次為一家之書。繇釋迦如來而下至於雲門。摳衣弟子凡三百三十三人其語有六百二十則。總一萬八千餘言。書成。命不腆名而敘之。大旨以不循語言生所解會。平常簡密而不失其宗者。為得之矣。故曰原宗勤師證法于德山遠公。印可於三角澄公。澄遠皆雲門匡真大師之法孫也。雲門秉云峰存禪師。云峰承德山宣鑒。德山續龍潭信。龍潭嗣天皇悟。天皇繼石頭大師石頭

【現代漢語翻譯】現代漢語譯本：唉，所謂的禪定是靜止的，觀照是觀察。聖人教導初學者，讓他們通過靜思來觀察真理。就像達摩（Bodhidharma）傳給高足弟子摩訶迦葉（Mahākāśyapa）的正法眼藏（正法眼藏，the treasury of the true Dharma eye）。過去，如來（Tathāgata）將要涅槃時，正法眼藏可以用言語來啓發，但無法完全用言語表達。因此，他命令摩訶迦葉以心傳心。這就是所謂的正法。偉大的教義因此產生，眾多的經典因此得以闡明。領悟到這一點的人，即使用各種各樣的言語來表達，他所說的也不會有任何偏差。沒有領悟到這一點的人，即使閉口不言而堅守，他所堅守的也始終充滿迷惑。現在和尚的言論，可以說是領悟了正法。禪觀又怎麼能完全表達它呢？和尚出自雲門大師（Yúnmén Dàshī）的第三代，雲門出自大鑒禪師（Dàjiàn Chánshī）的第八代。唉，離聖人越來越遠，學者們疑惑和錯誤也越來越多。當時，和尚距離雲門大師還不到一百年，獨自秉持正法，與那些人遙相呼應。他堅定地引導學者，用他的正法眼藏來糾正他們的傳授。真的好像得到了安寧，從而停止了瘋狂的奔走。他對教義的貢獻和他的德行都達到了極高的境界。他去世后，弟子們輯錄了他的言論，用他居住的地方的名字，稱之為《武陵集》。慶曆壬午年孟冬二十日序。

《原宗集敘》（或者名為《宗原》）

象郡的勤師收集了禪學的各種說法，探究並選取其中最精闢的言論，編纂成一家之書。從釋迦如來（Śākyamuni Tathāgata）到雲門（Yúnmén），記錄了333位弟子的語錄，共有620則，總計一萬八千多字。書完成後，命令我這個無名之輩為之作序。大意是以不依賴語言而產生理解，平常簡明而又不失其宗旨的，就是得到了真諦。所以說「原宗」。勤師在德山遠公（Déshān Yuǎngōng）處驗證佛法，在三角澄公（Sānjiǎo Chénggōng）處得到印可。澄公和遠公都是雲門匡真大師（Yúnmén Kuāngzhēn Dàshī）的法孫。雲門秉承云峰存禪師（Yúnfēng Cún Chánshī），云峰承德山宣鑒（Déshān Xuānjiàn），德山接續龍潭信（Lóngtán Xìn），龍潭繼承天皇悟（Tiānhuáng Wù），天皇繼承石頭大師（Shítóu Dàshī）。

【English Translation】 English version: Alas, 'Chan' (禪, Zen/meditation) is stillness. 'Guan' (觀, observation/contemplation) is observing. Sages teach beginners to contemplate the 'Dao' (道, the Way/Truth) through quiet reflection. It is like 'Bodhidharma' (達磨) transmitting the 'True Dharma Eye Treasury' (正法眼藏, the treasury of the true Dharma eye) to his esteemed disciple 'Mahākāśyapa' (大迦葉). In the past, when the 'Tathāgata' (如來, Thus Come One) was about to pass into 'Nirvana' (涅槃), the 'True Dharma Eye Treasury' could be initiated through words, but not fully expressed by them. Therefore, he instructed 'Mahākāśyapa' to transmit it mind-to-mind. This is what is called the 'True Dharma'. The great teachings arise from this, and the many scriptures are illuminated by it. One who attains this, even if expressing it in myriad ways, what they say will not deviate. One who does not attain this, even if remaining silent and guarding it, what they guard will always be filled with confusion. Now, the words of the 'Heshang' (和尚, monk/priest) can be said to have attained the 'True Dharma'. How can 'Chan' contemplation fully express it? The 'Heshang' comes from the third generation of 'Yúnmén Dàshī' (雲門大師, Master Yunmen), and 'Yúnmén' comes from the eighth generation of 'Dàjiàn Chánshī' (大鑒禪師, Great Mirror Zen Master). Alas, the further we are from the sages, the more doubts and errors arise among scholars. At that time, the 'Heshang' was less than a hundred years removed from 'Yúnmén Dàshī', and he alone upheld the 'True Dharma', resonating with those people. He resolutely guided scholars, using his 'True Dharma Eye Treasury' to correct their transmission. It is truly as if they have found peace, thereby stopping their mad dash. His contribution to the teachings and his virtue have reached the highest realm. After his passing, his disciples compiled his words, using the name of the place where he resided, calling it 'Wǔlíng Collection' (武陵集). Preface on the twentieth day of the first month of winter in the year 'Rénwǔ' (壬午) of the 'Qìnglì' (慶曆) era.

Preface to the 'Yuán Zōng Collection' (原宗集敘) (or named 'Zōng Yuán' (宗原))

'Qín Shī' (勤師) of 'Xiàng Jùn' (象郡) gathered various sayings of 'Chan' (禪, Zen/meditation) learning, exploring and selecting the most insightful words, compiling them into a book of his own. From 'Śākyamuni Tathāgata' (釋迦如來) down to 'Yúnmén' (雲門), records of 333 disciples are included, totaling 620 sayings, with over 18,000 words. After the book was completed, I, an insignificant person, was ordered to write a preface for it. The main idea is that understanding arises without relying on language, and that being ordinary, concise, and not losing its purpose is to have attained the truth. Therefore, it is called 'Yuán Zōng' (原宗). 'Qín Shī' verified the 'Dharma' (佛法, Buddhist teachings) with 'Déshān Yuǎngōng' (德山遠公) and received endorsement from 'Sānjiǎo Chénggōng' (三角澄公). Both 'Chénggōng' and 'Yuǎngōng' are Dharma-grandchildren of 'Yúnmén Kuāngzhēn Dàshī' (雲門匡真大師). 'Yúnmén' inherited from 'Yúnfēng Cún Chánshī' (云峰存禪師), 'Yúnfēng' inherited from 'Déshān Xuānjiàn' (德山宣鑒), 'Déshān' continued from 'Lóngtán Xìn' (龍潭信), 'Lóngtán' inherited from 'Tiānhuáng Wù' (天皇悟), and 'Tiānhuáng' inherited from 'Shítóu Dàshī' (石頭大師).

紹廬陵思和尚。思和尚受法于第六祖大鑒禪師。廣菩提達磨所傳之道。故天下學佛者尊其德。如孔子承周公而振堯舜之道。聖人舉其用所以謂教也。大用不可卒究。即文字以為詣。洎乎種智差別法門萬殊。復懼後世多聞者過。困學者不及。故釋迦如來直以正法授大迦葉。雖示有言說而不跡文字。菩提達磨去如來二十九代。受之東來。人始莫曉。時皆擯棄及其傳至大鑒世且大信。趨學者猶水之沛然就下。噫像法之季去聖人益遠。學者穿鑿迷失道真。勤師長為之太息。故楷其宗極。庶幾有所正也。是歲康定辛巳孟冬月望日也。

移石詩敘

移石詩君子之美移石也。始其棄于道傍。雖其瑰怪偉然可觀。而路人不顧。無辯師思取而顯之。乃用工者計不崇朝。遂致於戶庭。巉崒嵌虛若山聳洞壑。前瞰清沼后蔭茂樹。左右益辟三堂。曰石筵。曰照古。曰禪燕者。臨之使人悠然有幽思。自是夸者相告觀者趨來。石之美一旦遂顯。無辯復作詩以歌之。賢士大夫與方袍能詩者。亦從而賦之。必欲余為序。然人皆有所嗜之事。而有雅有俗有淫有正。視其物則其人之賢否可知也。若石之為物也。其性剛其質固。其形靜其勢方。方者似乎君子強正而不茍也。靜者似乎君子不為不義而動也。固者似乎君子操節而不易也。剛者似乎君子

【現代漢語翻譯】現代漢語譯本：紹廬陵思和尚（紹廬陵思禪師）。思和尚從第六祖大鑒禪師（六祖慧能）處接受佛法，廣泛傳播菩提達摩（Bodhidharma）所傳的禪宗之道。因此，天下學佛之人尊敬他的德行，如同孔子繼承周公而發揚堯舜之道一樣。聖人展示其作用，所以稱之為教化。佛法的大用不可完全窮盡，就從文字入手來探求其精髓。等到智慧種類繁多，法門萬千差別時，又擔心後世博聞強記的人理解過度，困擾那些學習不足的人。所以釋迦如來（Sakyamuni Buddha）直接將正法傳授給大迦葉（Mahakasyapa），雖然示現有言語說法，卻不依賴文字。菩提達摩在如來涅槃后二十九代，接受佛法並來到東土，起初人們都不理解，當時都排斥拋棄他，等到他的禪法傳到大鑒禪師時，世人才開始普遍相信。前來學習的人就像水流一樣沛然向下。唉，末法時代距離聖人越來越遠，學習的人穿鑿附會，迷失了道的真諦。勤奮的師長為此深深嘆息，所以樹立禪宗的宗旨，希望能夠有所匡正。這一年是康定辛巳年（1041年）孟冬（十月）望日（十五日）。

移石詩敘

移石詩，讚美君子像那塊被移動的石頭。起初它被丟棄在路旁，雖然它奇特怪異，非常值得觀賞，但是路人卻不屑一顧。無辯禪師（Wubian）發現並彰顯了它，於是用工匠，沒用幾天就把它搬到了庭院裡。嶙峋聳峙，空靈虛幻，像山峰聳立，洞穴幽深。前面俯瞰清澈的水池，後面遮蔽著茂盛的樹木。左右又開闢了三間廳堂，叫做石筵、照古、禪燕，面對著它們，使人悠然產生幽靜的思緒。從此，誇讚的人互相告知，觀看的人紛紛前來，石頭的美一下子就顯現出來了。無辯禪師又作詩來歌頌它。賢士大夫和精通詩歌的僧人，也跟著賦詩。一定要我為之作序。然而，人都有自己喜愛的事物，而有高雅有庸俗，有淫邪有端正。看他所喜愛的事物，就可以知道這個人的賢與不賢了。像石頭這種東西，它的本性剛強，它的質地堅固，它的形狀靜止，它的氣勢方正。方正，似乎像君子一樣剛強正直而不茍且。靜止，似乎像君子一樣不為不義之事而行動。堅固，似乎像君子一樣操守節操而不改變。剛強，似乎像君子一樣

【English Translation】 English version: Venerable Si of Shaoluling. Venerable Si received the Dharma from the Sixth Ancestor, Great Master Dajian (Huineng). He widely propagated the Way transmitted by Bodhidharma. Therefore, those who study Buddhism throughout the world respect his virtue, just as Confucius inherited the Duke of Zhou and promoted the Way of Yao and Shun. The sage demonstrates its function, which is why it is called teaching. The great function of the Dharma cannot be fully exhausted, so we start with the written word to explore its essence. When the types of wisdom are numerous and the Dharma gates are ten thousand different, there is fear that those who are learned in later generations will over-interpret, troubling those who do not study enough. Therefore, Sakyamuni Buddha directly transmitted the true Dharma to Mahakasyapa, although he showed that there were verbal teachings, he did not rely on written words. Bodhidharma, twenty-nine generations after the Nirvana of the Tathagata, received the Dharma and came to the East. At first, people did not understand, and at that time they rejected and abandoned him. When his Chan Dharma was transmitted to Great Master Dajian, the world began to generally believe. Those who came to study were like a torrent of water flowing downwards. Alas, in the Dharma-ending age, the distance from the sages is getting farther and farther, and those who study are making far-fetched interpretations, losing the true essence of the Way. Diligent teachers deeply sigh for this reason, so they establish the tenets of the Chan school, hoping to make some corrections. This year is the year of Kangding Xinsi (1041), the fifteenth day of the first month of winter.

Preface to the Poem on Moving the Stone

The Poem on Moving the Stone praises the gentleman like the moved stone. Initially, it was discarded by the roadside. Although it was strange and unusual, and very worthy of appreciation, passersby did not bother to look at it. Chan Master Wubian discovered and highlighted it, so he used craftsmen, and in a few days, he moved it to the courtyard. Jagged and towering, ethereal and illusory, like a mountain standing tall, with deep caves. In front, it overlooks the clear pool, and behind, it is shaded by lush trees. To the left and right, three halls were opened, called Stone Banquet, Mirroring the Past, and Chan Feast. Facing them, people naturally have quiet thoughts. From then on, those who praised each other told each other, and those who watched came one after another. The beauty of the stone was suddenly revealed. Chan Master Wubian also wrote a poem to praise it. Virtuous scholars and monks who are proficient in poetry also followed suit and wrote poems. They insisted that I write a preface for it. However, people have their own favorite things, and there are elegant and vulgar, obscene and upright. Looking at the things they like, you can know whether the person is virtuous or not. Like the stone, its nature is strong, its texture is solid, its shape is still, and its momentum is upright. Uprightness seems like a gentleman who is strong, upright, and not perfunctory. Stillness seems like a gentleman who does not act for unjust things. Solidity seems like a gentleman who maintains his integrity and does not change. Strength seems like a gentleman who

雄銳而能立也。然移石之名益美乎是。其外峰岠似乎賢人嚴重而肅物也。其中空洞似乎至人虛心而合道也。今無辯以吾道為禪者師以翰墨與儒人游。取其石而樹之於庭朝觀夕視必欲資其六者。以為道德之外獎。操修之默鑒也。及讀其詩。求其所以為意者。則未始與此不合。然無辯其心如此之遠也。而與世俗之虛玩物者固不足相望。諸君美而賦詩。不亦宜乎。其詩凡若干首。皆詩之豪者也視之可見。豈卑論所能悉評。某歲日月某序。

法雲十詠詩敘

法雲晝上人。繕其居之西廈曰翠樾堂。以其得山林之美蔭也。戶其北垣曰陟崖門。示其乘高必履正也。始其入林之徑曰嘯月徑。高其所適也。疏其泉曰夏涼泉。貴其濯熱也。表昔僧之瑩曰華嚴塔。德其人也。指其嶺之峻絕者曰樵歌嶺。樂野事也。名其亭曰映發亭。取王子敬山川相映發之謂也。目其山之谷(音浴)曰楊梅塢。別嘉果也。榜其閣曰清隱閣以其可以靜也。就竹辟軒曰修竹軒。擬其操也。是十詠者。舉屬法雲精舍。法雲宅大慈山之中與郭相去迨十里。北瞰徹浙江。南通錢唐湖。過重崗復嶺翛然沿溪涉澗。水聲冷冷云木杳靄。校乎垂江瀕湖之山。而大慈最為幽深。法雲庭宇瀟灑林嶺盤郁環翠。比乎慈山之他寺。其又絕出者也。昔吏部郎公。以侍郎致政還故

【現代漢語翻譯】現代漢語譯本：雄偉挺拔，能夠屹立不倒。然而，『移石』（指搬運石頭）的美名更加適合它。它外表的山峰高聳，似乎賢人一樣莊重嚴肅，令人敬畏。它內部的空洞，似乎得道之人一樣虛懷若谷，與『道』相合。現在，無辯（僧人名）以我的佛法為禪宗的老師，用書法繪畫與儒士交往。取來這塊石頭，種植在庭院中，早晚觀看，必定要藉助這六個方面（指石頭的各種特點），作為道德之外的嘉獎，作為修身養性的默默鑑證。等到讀了他的詩，探求他詩歌的意圖，那麼沒有哪一點與這些不相符合。然而，無辯的心境是如此的深遠，與世俗那些虛偽玩弄事物的人，本來就不值得相提並論。各位讚美它而賦詩，不也是很合適的嗎？他的詩總共有多少首，都是詩中的豪傑啊，觀看這些詩就可以明白，哪裡是平庸的言論所能完全評價的。某年某月某日所作的序。法雲十詠詩敘法雲晝上人（僧人名）。修繕他住所西邊的屋舍，叫做翠樾堂（堂名），因為那裡得到了山林的美好廕庇。在北邊的墻上開門，叫做陟崖門（門名），表示他登高必定要遵循正道。開始進入樹林的道路，叫做嘯月徑（小路名），讚美他所前往的地方高遠。疏通泉水，叫做夏涼泉（泉名），看重它能夠洗去暑熱。表彰過去的僧人塔，叫做華嚴塔（塔名），讚美那個人的德行。指著山嶺的陡峭險峻之處，叫做樵歌嶺（山嶺名），以山野之事為樂。命名亭子叫做映發亭（亭名），取自王子敬（人名）『山川相映發』的說法。稱呼山谷為楊梅塢（山谷名），區別于其他美好的果實。題寫樓閣的匾額叫做清隱閣（樓閣名），因為它能夠使人安靜。靠近竹子開闢小屋，叫做修竹軒（小屋名），比擬他的節操。這十詠，都屬於法雲精舍（寺廟名）。法雲精舍位於大慈山（山名）之中，與城郭相距大約十里。向北可以俯瞰整個浙江（地名），向南可以通往錢塘湖（湖名）。經過重重山崗，翻越道道山嶺，悠然地沿著溪流，穿過山澗，水聲清冷，雲霧樹木幽深。與靠近江邊湖邊的山相比，大慈山最為幽深。法雲精舍的庭院灑脫，林木山嶺盤旋環繞，一片翠綠。與慈山的其他寺廟相比，它又是最為出色的。

【English Translation】 English version: It is majestic and upright, capable of standing firm. However, the name 'Moving Stone' (referring to transporting the stone) is even more fitting for it. Its outer peaks are towering, resembling a virtuous person who is solemn and dignified, inspiring awe. Its inner cavities are like an enlightened person who is humble and receptive, in harmony with the 'Tao' (the Way). Now, Wubian (a monk's name) takes my Buddhist teachings as the teacher of Zen, and associates with Confucian scholars through calligraphy and painting. He takes this stone and plants it in the courtyard, observing it morning and evening, surely intending to use these six aspects (referring to the various characteristics of the stone) as an award beyond morality, as a silent witness to self-cultivation. When one reads his poems and explores the intention behind them, there is nothing that does not align with these aspects. However, Wubian's state of mind is so profound that he is not worthy of being compared with those worldly people who superficially play with objects. It is indeed fitting that you all praise it and compose poems. How many poems does he have in total? They are all heroes among poems. One can understand by viewing these poems, how can mediocre words fully evaluate them? Preface written on a certain day of a certain year. Preface to the Ten Poems of Fayun The Venerable Fayun Zhou (a monk's name) renovated the western building of his residence, calling it Cuiyue Hall (Hall name), because it enjoys the beautiful shade of the mountains and forests. He opened a door on the north wall, calling it Zhiyai Gate (Gate name), indicating that he must follow the right path when climbing high. The path that begins to enter the forest is called Xiaoyue Path (Path name), praising the height of the place he is going to. He dredged the spring, calling it Xialiang Spring (Spring name), valuing its ability to wash away the heat. He commemorates the pagoda of the former monk, calling it Huayan Pagoda (Pagoda name), praising that person's virtue. He points to the steep and precipitous part of the mountain ridge, calling it Qiaoge Ridge (Ridge name), taking pleasure in rural affairs. He named the pavilion Yingfa Pavilion (Pavilion name), taking the saying of Wang Zijing (a person's name) 'mountains and rivers reflect each other'. He calls the valley Yangmei Wu (Valley name), distinguishing it from other beautiful fruits. He inscribed the plaque of the pavilion Qingyin Pavilion (Pavilion name), because it can make people quiet. He opened a small house near the bamboo, calling it Xiuzhu Xuan (House name), comparing it to his integrity. These ten poems all belong to Fayun Jing She (Temple name). Fayun Jing She is located in the middle of Daci Mountain (Mountain name), about ten miles away from the city. To the north, it can overlook the entire Zhejiang (Place name), and to the south, it can lead to Qiantang Lake (Lake name). After passing through layers of hills and crossing ridges, one leisurely follows the stream and passes through the mountain stream, the sound of the water is cold, and the clouds and trees are deep and serene. Compared with the mountains near the river and lake, Daci Mountain is the most secluded. The courtyard of Fayun Jing She is elegant, and the forests and mountains are winding and surrounded by greenery. Compared with other temples in Cishan, it is the most outstanding.

鄉。多優遊名山。尤樂此。以為高蹈之佳處也。每來則逾旬跨月。陶陶而忘反。吏部名德熏于天下。既好是也。人亦斐然從而尚之。故法雲勝概遂遠聞播。晝師猶以為未盡其山水之美。乃益揭其十景者。拳拳引詩人詠之。縉紳先生之流與吳中名僧。聞皆樂為之賦。競出乎奇詞麗句。而風韻若出金石。鏗然起人清思。所謂勝概者益聞益播。將傳之而無窮也。然物景出沒。亦猶人之懷奇挾異者。隱顯窮通必有時數。若此十詠之景。所佈於山中固亦久矣。棄置而未嘗稍發。今晝師振之。眾賢詩而光之。豈其數相會。亦有時然乎。故賢者雖終身晦之。時命也。不足嘆之。忽然曜之。時命也。亦不足幸之。上人既樂得諸君之詩。特屬予以為序。然無謂豈能盡其詩之美也矣。

法喜堂詩敘

好事者刻法喜堂詩將傳。而凈源上人預其編。次以其事謂潛子曰。幸子志之也。夫法喜堂乃實月廣師所居之室也。君子善其以法喜自處。故作詩而稱之也。其詩凡若干篇。乃縉紳先生鉅公偉人之所為也。高逸殊絕不可得而評也。若寶月居心休美寓醫以廣其行。章表民敘之詳矣。吾不復論也。第發其法喜之謂耳。夫法也者道也。喜也者悅適也。道固天人之正也。人而不適道烏乎為心也。夫死生人生之大變也。非適道不能外其變以至神完

也。榮辱盛衰人事之變也。非適道不能順其變以至分安也。愛惡取捨人情之變也。非適道不能理其變以至性勝也。故謂道無不存一貫乎內外也。惟聖賢常以道凝。生之不亂死之不汩。出之不渝處之不悶。貧之不窮富之不淫。山林也朝市也。惟道所適也。俗不顧道而祿祿以其變弊。嗟乎古今豈少乎哉。寶月杭人也。其國樂土。風俗以奢侈相高。甫方服之人。幾忘道而趨其所尚也。寶月廬其市井紛華之間。乃翹然獨修法喜之樂。是豈惟務其自悅而已矣。其將有所師而勸之乎。群公賦詩而美之是也。辛丑仲冬八日潛子序題。

山茨堂敘

南宗智嚴師主慶善精舍。而邑人宜之。將一年所居已葺。白雲堂人亦新之。且以書邀其侶契嵩曰。吾虛是室以待子。會予方專意于習禪著書。其年遂來視。厥堂控半峰嶷然出其居之後。戶牖南敞。前望連山青嶂邐迤。與村疇云樹而相映帶。若見好畫。蕭然發人幽思。余喜處之經歲。心甚自得而塵事寡。日益清凈。因思其舊名取義太近。輒命以山茨之號更之。山茨者蓋取梁之高僧惠約所居之名也。昔約方以德高見重於天子。而汝南周顒乃營山茨寺于鐘山而命之居。故颙美之曰山茨。約住清風滿世。若約者可謂吾徒之有道者也。吾徒宜慕之。愚何敢跂望其人也。取其山茨而名是堂者。

【現代漢語翻譯】現代漢語譯本：是的。榮耀和恥辱，興盛和衰敗，都是人世間的變化。如果不是遵循正道，就不能順應這些變化而達到安身立命的境界。喜愛和厭惡，選擇和捨棄，都是人情的變動。如果不是遵循正道，就不能調理這些變化而達到本性戰勝情慾的境界。所以說，道無所不在，貫穿于內外。只有聖賢常常用道來凝聚心神，活著的時候不慌亂，死去的時候不迷茫，顯達的時候不變節，隱居的時候不煩悶，貧窮的時候不困頓，富裕的時候不放縱。無論是身處山林還是朝廷，都只是道所適宜的地方。世俗之人不顧及道，卻汲汲營營於世事的變化弊端。唉，自古至今難道還少見這樣的人嗎？寶月是杭州人。他的國家是快樂的土地，風俗以奢侈相互攀比。剛剛懂得穿衣戴帽的人，幾乎忘記了道而追逐他們所崇尚的東西。寶月居住在市井喧囂之中，卻高高地獨自享受法喜的快樂。這難道僅僅是爲了讓自己高興嗎？他將有所傚法並勸勉世人吧。眾位官員賦詩讚美他，就是這個道理。辛丑年仲冬八日，潛子寫序。

山茨堂記

南宗智嚴法師主持慶善精舍，當地人很喜歡他。將近一年的時候，他所居住的地方已經修繕完畢。白雲堂的人也重新修葺了它，並且寫信邀請他的朋友契嵩說：『我空出這間屋子來等你。』恰逢我正專心於習禪和著書，那年就去看了看。那座堂位於半山腰，高聳地出現在他住所的後面。門窗朝南敞開，前面可以望見連綿的山脈，青翠的山峰蜿蜒伸展，與村莊田野、雲朵樹木相互映襯，就像看到一幅美好的圖畫。我高興地在那裡住了一年多，心裡非常舒暢，世俗的事情也很少，日益清凈。於是想到它原來的名字取義太淺近，就把它改名為山茨。山茨這個名字，是取自梁朝高僧惠約所居住的地方。當初惠約以高尚的品德受到皇帝的器重，汝南周顒就在鐘山建造了山茨寺，讓他居住在那裡。所以周顒讚美他說山茨。惠約住在那裡，清風滿世。像惠約這樣的人，可以說是我們僧人中有道的人了。我們僧人應該仰慕他。我怎麼敢期望達到他的境界呢？取山茨這個名字來命名這座堂，只是表達一種仰慕之情罷了。

【English Translation】 English version: Yes. Glory and disgrace, prosperity and decline, are changes in human affairs. Without adhering to the Dao (the Way, the Path), one cannot adapt to these changes and attain a state of peace and security. Love and hate, choosing and discarding, are changes in human emotions. Without adhering to the Dao, one cannot manage these changes and achieve the victory of nature over emotions. Therefore, it is said that the Dao is omnipresent, permeating both inside and outside. Only sages and virtuous men constantly use the Dao to concentrate their minds, not being flustered in life, not being confused in death, not changing their integrity when prominent, not being bored when in seclusion, not being impoverished when poor, not being indulgent when rich. Whether in the mountains and forests or in the court, it is only where the Dao is suitable. Common people disregard the Dao and eagerly pursue the changes and malpractices of the world. Alas, have there been few such people throughout history? Baoyue (Precious Moon, a person's name) is from Hangzhou. His country is a land of pleasure, and customs are compared with extravagance. People who have just learned to dress and wear hats almost forget the Dao and pursue what they admire. Baoyue lives in the hustle and bustle of the city, but he proudly enjoys the joy of Dharma (Buddhist law) alone. Is this just to make himself happy? He will have something to learn from and encourage the world. The officials write poems to praise him, which is the reason. On the eighth day of the mid-winter of the Xin Chou year, Qianzi wrote the preface.

Preface to the Shancitang (Mountain Thorns Hall)

The Venerable Zhiyan (Wise and Solemn), the master of the Southern School, presides over the Qingshan Jing She (Pure Goodness Retreat), and the local people like him very much. After nearly a year, the place where he lives has been repaired. The people of Baiyuntang (White Cloud Hall) also renovated it and wrote a letter inviting his friend Qisong (Lofty Pine) saying, 'I have emptied this room to wait for you.' It happened that I was focusing on practicing Chan (Zen) and writing books, so I went to see it that year. The hall is located on the mountainside, towering behind his residence. The doors and windows open to the south, and in front you can see the continuous mountains, the green peaks winding and stretching, reflecting each other with the village fields, clouds and trees, like seeing a beautiful picture. I was happy to live there for more than a year, and I felt very comfortable in my heart, and there were few worldly affairs, and I became more and more pure. So I thought that its original name was too superficial, so I renamed it Shanci (Mountain Thorns). The name Shanci is taken from the residence of the eminent monk Huiyue (Kind Promise) of the Liang Dynasty. In the past, Huiyue was highly regarded by the emperor for his noble character, and Zhou Yong (Universal Peace) of Runan built the Shanci Temple on Zhongshan Mountain and let him live there. Therefore, Zhou Yong praised it as Shanci. Huiyue lived there, and the pure breeze filled the world. People like Huiyue can be said to be virtuous people among our monks. Our monks should admire him. How dare I hope to reach his realm? Taking the name Shanci to name this hall is just to express a kind of admiration.

誠欲警愚之不及也。慶曆丁亥孟春之晦日序。

趣軒叔

慈化都僧正所居之北軒者。在精舍為窮奧。於他牖最虛明。靜可以宴。安可以休。適慈化喜此欲潛子名而揭之。潛子謂慈化曰。了性師人皆有好。而子之好喜近道。其殆庶幾乎。靜乃正。明乃鑒。虛乃容。深奧所造乃清。雖其方丈環堵之室。至道則清風浩氣光天地貫古今。妙乎人間世。而絕出窅然。不必在乎青山白雲也。寥廓無際。不必在乎世表方外也。上人其好既有至道之趣。而潛子乃以趣軒名其北軒。而文之益示慈化志之所尚清勝。潛子猛陵之契嵩也。

山遊唱和詩集敘

楊從事公濟與沖晦晤上人訪潛子。明日乃邀宿靈隱。又明日如天竺。遂宿于天竺也。三人者游且詠。得詩三十六篇。公濟請潛子前敘。潛子讓公濟曰。吾不敢先朝廷之士。公濟曰。此山林也。論道不論勢。潛子敘非忝也。潛子曰。諾吾敘。然公濟與潛子輩儒佛其人異也。仕進與退藏又益異也。今相與於此。蓋其內有所合而然也。公濟與沖晦以嗜詩合。與潛子以好山水閒適合。潛子亦粗以詩與沖晦合。而沖晦又以愛山水與吾合。夫詩與山水。其風味淡且靜。天下好是者幾其人哉。故吾屬得其合者嚐鮮矣。適從容山中。亦以此會為難得。故吻然嗒然終日相顧相謂。幾忘

【現代漢語翻譯】現代漢語譯本：

實在想警戒那些愚昧而又來不及的人啊。慶曆丁亥年孟春最後一個月的最後一天寫序。

《趣軒記》

慈化都僧正所居住的北軒。在精舍里，它探究幽深之處；相對於其他窗戶，它最為空曠明亮。安靜時可以宴飲，安定時可以休息。恰好慈化喜歡這裡，想用我的名字來命名並題寫它。我（潛子）對慈化說：『通曉本性的人大家都喜歡，而你所喜歡的『喜』接近於道，大概是接近了吧。』安靜就是端正，明亮就是明鑑，空虛就是包容，深奧所造就的就是清凈。即使是那方丈環繞的斗室，至高的道也能帶來清風浩氣，光耀天地，貫穿古今。在人世間是如此奇妙，卻又超然脫俗，不必非要在青山白雲之間。空曠無邊，不必非要在世俗之外。上人您所喜歡的，既然有了至道的趣味，我就用『趣軒』來命名您的北軒，並寫文章來更加彰顯慈化您所崇尚的清凈高遠的志向。我潛子就是猛陵的契嵩啊。

《山遊唱和詩集序》

楊從事公濟和沖晦上人來拜訪我（潛子）。第二天就邀請我到靈隱寺住宿。又過一天去了天竺寺，於是就住在天竺寺。我們三個人一邊遊玩一邊吟詩，得到了三十六首詩。公濟請求我（潛子）來寫序。我推讓給公濟說：『我不敢先於朝廷的士大夫。』公濟說：『這裡是山林，論道不講究地位。你（潛子）寫序不算辱沒。』我說：『好吧，我來寫序。』然而公濟和我（潛子）這些人，儒家和佛家，他們的身份不同啊。做官和隱退又更加不同啊。現在我們能夠在這裡相聚，大概是因為內心有所契合吧。公濟和沖晦因為愛好詩歌而相合，和潛子因為喜歡山水閒適而相合。我也勉強因為詩歌和沖晦相合，而沖晦又因為喜愛山水和我相合。詩歌和山水，它們的風味淡泊而寧靜，天下喜歡這些的人又有多少呢？所以我們這些人能夠相合在一起，常常是很少見的。恰好在山中從容自在，也因為這次相會很難得，所以整天默默地、高興地互相看著，互相交談，幾乎忘記了世事。

【English Translation】 English version:

I sincerely desire to warn those who are foolish and for whom it is already too late. Preface written on the last day of the last month of spring in the Dinghai year of the Qingli reign.

Record of the 'Qu Xuan' (Pavilion of Interest)

The north pavilion where the Venerable Cihua, the chief monk of the capital, resides. In the monastery, it explores the profound depths; compared to other windows, it is the most empty and bright. In stillness, one can feast; in peace, one can rest. It so happens that Cihua likes this place and wants to name and inscribe it with my name. I (Qianzi) said to Cihua, 'People who understand their nature are liked by everyone, and what you like, 'interest,' is close to the Dao, perhaps it is close.' Stillness is uprightness, brightness is discernment, emptiness is tolerance, and what is created by profundity is purity. Even in that square-foot room surrounded by walls, the supreme Dao can bring forth pure winds and vast energy, illuminating heaven and earth, and penetrating the past and present. It is so wonderful in the human world, yet transcends it, not necessarily needing to be among green mountains and white clouds. It is boundless and limitless, not necessarily needing to be outside the world. Since what you, Venerable, like has the interest of the supreme Dao, I will name your north pavilion 'Qu Xuan' (Pavilion of Interest), and write an article to further demonstrate Cihua's lofty aspiration for purity and transcendence. I, Qianzi, am Qisong of Mengling.

Preface to the 'Collection of Mountain Travel Chanting Poems'

The official Yang Gongji and the Venerable Chonghui visited me (Qianzi). The next day, they invited me to stay at Lingyin Temple. The day after that, we went to Tianzhu Temple, and so we stayed at Tianzhu Temple. The three of us traveled and chanted poems, obtaining thirty-six poems. Gongji asked me (Qianzi) to write the preface. I declined to Gongji, saying, 'I dare not precede the officials of the court.' Gongji said, 'This is the mountains and forests, discussing the Dao does not emphasize status. Your (Qianzi's) writing the preface is not a disgrace.' I said, 'Alright, I will write the preface.' However, Gongji and I (Qianzi), these people, Confucian and Buddhist, their identities are different. Serving in office and retiring into seclusion are even more different. Now that we can gather here, it is probably because there is an inner harmony. Gongji and Chonghui are in harmony because of their love of poetry, and are in harmony with Qianzi because of their love of mountains, waters, and leisure. I also barely harmonize with Chonghui because of poetry, and Chonghui harmonizes with me because of his love of mountains and waters. Poetry and mountains and waters, their flavor is light and quiet, how many people in the world like these? Therefore, it is rare for us to be able to come together. It just so happens that we are at ease in the mountains, and also because this meeting is rare, so we silently and happily look at each other all day long, talking to each other, almost forgetting the world.

其形跡不知孰為佛乎孰為儒乎。晉之時王謝許子以樂山水友支道林。唐之時白公隱廬阜亦引四釋子為方外之交。其意豈不然哉。合之道其可忽乎。云與龍貴以氣合。風與虎貴以聲合。聖與賢貴以時合。君與臣貴以道合。學者貴以聖人之道合。百工貴以其事合。昆蟲貴以其類合。不相合。雖道如仲尼伯夷。亦無所容於世也。天下烏得不重其所合乎。方二君之來也。逼歲除。山鬱鬱以春意。然代謝相奪乍陰乍晴。朝則白雲青靄絢如也。晚則余冰殘雪瑩如也。飛泉冷冷若出金石。幽林梅香或凝或散。樹有啼鳥澗有游魚。而二人者嗜山水則所好益得。嗜閒適則其情益樂。勝氣充浹而更發幽興優遊紆餘吟嘯自若。雖傍人視之。不知其所以為樂也。坐客接之。不知其所以為得也。獨潛子蒼顏敝履幸其末游。而謂之曰。二君之樂非俗之所樂也。二君之得非俗之所得也。是乃潔靜逍遙乎趨競塵累之外者之事也。終之可也。因評其詩曰。公濟之詩贍。沖晦之詩典。如老麗雅健則其氣格相高焉。潛子默者。于詩不專。雖其薄弱病拙。遠不及二君。豈謂盡無意于興也。

山遊唱和詩集后敘

公濟初與潛子約為詩前後敘。潛子不自知量。既緒其端。公濟乃謙讓。不復為之。然詩之意所敘未盡。始公濟視潛子山中值雪詩。愛其孤與獨

【現代漢語翻譯】現代漢語譯本：他們的行蹤，不知道是佛家還是儒家。晉朝的時候，王導、謝安、許詢以欣賞山水為樂，與支道林結為朋友。唐朝的時候，白居易隱居廬山，也邀請了四位僧人作為世外之交。他們的用意難道不是這樣嗎？志同道合這件事，怎麼可以忽視呢？雲和龍因為氣息相合而顯得珍貴，風和虎因為聲音相合而顯得珍貴，聖人和賢人因為時勢相合而顯得珍貴，君王和臣子因為道義相合而顯得珍貴，學者因為聖人的道理相合而顯得珍貴，工匠因為他們的技藝相合而顯得珍貴，昆蟲因為它們的種類相合而顯得珍貴。如果不相合，即使道德如仲尼（孔子，名丘，字仲尼）和伯夷（商末孤竹國人，以清高著稱），也沒有容身之處。天下怎麼能不重視志同道合呢？當兩位先生來的時候，正值年末，山中鬱鬱蔥蔥，充滿了春天的氣息。然而新舊交替，時陰時晴。早上，白雲和青色的霧氣絢麗多彩；晚上，殘留的冰雪晶瑩剔透。飛流的泉水冷冽清脆，彷彿出自金石；幽靜的樹林里，梅花的香味時而濃郁時而飄散。樹上有啼叫的鳥兒，溪澗里有遊動的魚兒。而兩位先生喜愛山水，所以他們的愛好更加得到滿足；喜愛閒適，所以他們的心情更加快樂。美好的氣息充盈，更加激發了幽深的興致，悠閒自在，吟詩歌唱，旁人看了，不知道他們快樂的原因。同坐的客人接觸他們，不知道他們所得的原因。只有潛子（作者自稱），臉色蒼老，穿著破舊的鞋子，有幸參與其中，並對他們說：『兩位先生的快樂，不是世俗之人所能快樂的；兩位先生的所得，不是世俗之人所能得到的。這乃是潔身自好、清靜逍遙，在追逐名利之外的人所做的事情。』最終是可以這樣評價的。於是評論他們的詩說：『公濟（人名，生平不詳）的詩富贍，沖晦（人名，生平不詳）的詩典雅。如果說老練、華麗、雅緻、剛健，那麼他們的氣格是相互媲美的。』潛子（作者自稱）不擅長詩歌，即使他的詩歌薄弱、幼稚、笨拙，遠遠不及兩位先生，難道說完全沒有興致嗎？《山遊唱和詩集后敘》公濟（人名，生平不詳）最初與潛子（作者自稱）約定為詩集寫前後序，潛子（作者自稱）不自量力，已經開了個頭，公濟（人名，生平不詳）於是謙讓，不再寫了。然而詩的意境所敘述的還沒有完盡，開始公濟（人名，生平不詳）看到潛子（作者自稱）山中值雪的詩，喜愛它的孤寂和獨特。

【English Translation】 English version: Their traces, it is not known whether they belong to Buddhism or Confucianism. During the Jin Dynasty, Wang Dao, Xie An, and Xu Xun enjoyed the mountains and rivers and befriended Zhi Daolin. During the Tang Dynasty, Bai Juyi, in his seclusion at Mount Lu, also invited four monks as friends beyond the mundane world. Isn't that their intention? How can the alignment of minds be neglected? Clouds and dragons are valued for their harmonious qi (氣, life force or energy), wind and tigers are valued for their harmonious sounds, sages and worthies are valued for their harmonious timing, rulers and ministers are valued for their harmonious principles, scholars are valued for their harmonious adherence to the Way of the sages, craftsmen are valued for their harmonious skills, and insects are valued for their harmonious species. If they do not align, even if their virtue is like that of Zhongni (Confucius, personal name Qiu, style name Zhongni) and Boyi (a person from the state of Guzhu at the end of the Shang Dynasty, known for his purity), they will have no place in the world. How can the world not value alignment? When the two gentlemen came, it was approaching the end of the year, and the mountains were lush with the feeling of spring. However, the old and new alternated, sometimes cloudy and sometimes sunny. In the morning, the white clouds and green mists were colorful and brilliant; in the evening, the remaining ice and snow were crystal clear. The flying springs were cold and crisp, as if coming from metal and stone; in the secluded forests, the fragrance of plum blossoms was sometimes dense and sometimes scattered. There were singing birds in the trees and swimming fish in the streams. And the two gentlemen loved the mountains and rivers, so their love was even more satisfied; they loved leisure, so their mood was even more joyful. The beautiful atmosphere was full, further inspiring deep interest, leisurely and carefree, chanting poems and singing freely. Although bystanders watched, they did not know the reason for their joy. The guests who sat with them did not know the reason for their gain. Only Qianzi (the author's self-designation), with his old face and worn shoes, was fortunate to participate and said to them, 'The joy of the two gentlemen is not what the common people can enjoy; the gain of the two gentlemen is not what the common people can obtain. This is the affair of those who are clean, quiet, and carefree, beyond the pursuit of fame and fortune.' In the end, it can be evaluated in this way. Therefore, he commented on their poems, saying, 'Gongji's (personal name, unknown life) poems are rich, and Chonghui's (personal name, unknown life) poems are classic. If we talk about being experienced, gorgeous, elegant, and vigorous, then their styles are comparable to each other.' Qianzi (the author's self-designation) is not good at poetry, even if his poems are weak, immature, and clumsy, far inferior to the two gentlemen, can it be said that he has no interest at all? Postscript to the Collection of Mountain Travel Poems Gongji (personal name, unknown life) initially agreed with Qianzi (the author's self-designation) to write the preface and postscript for the poetry collection. Qianzi (the author's self-designation), overestimating his abilities, had already started, so Gongji (personal name, unknown life) humbly declined and did not write it. However, the artistic conception of the poems has not been fully described. At the beginning, Gongji (personal name, unknown life) saw Qianzi's (the author's self-designation) poem about snow in the mountains and loved its loneliness and uniqueness.

往謂瀟灑有古人風。遂浩然率沖晦袖詩尋之。留山之意極款曲。潛子亦以公濟既相喜好其意非常。頗不自拘介樂與游詠。潛子禪者罕以思慮亂。在吳中二十有餘載。辱士大夫游從數矣。如故侍郎郎公之顧其最厚深。郎公又以詩名顯天下。而潛子奉其唱和。亦不類今恣肆。而不自慎也。然潛子雖固平生長欲晞于高簡雅素。如支道林廬山遠者為方外人。患力不足及之。雖然老矣。而吾方袍之徒肯相喜而從其游者。幾其人乎。公濟儒者才俊與予異教。乃相善如此之勤也。此不與游且詠而孰與游乎。唱和總六十四篇。始山中游詠。而成者三十七篇。其後相別。而諸君懷寄賡唱往來者又二十七篇。並編之為集。嘉祐已亥仲春之五日。潛子復題云。

與月上人更字敘

上人名曉月。字竺卿。余以始字其義不當不可以為訓義。以公晦易之。名以月者。蓋取其高明之義也。然明不可終明必受之以晦。日月終明。則晝夜之道不成。故日晦于陰而月晦于陽也。天地日月之至明者也。聖賢烏可終勞其明乎。聖賢終明。則進退動靜之道固不足法於世也。故古之聖賢者明於有為而晦于無事也。舜明於政治而晦于得人。以讓天下。文王建箕子明於與九疇而晦于大難。周公明於輔相而晦于成功。孔子明於春秋六經之文而晦于旅人。顏子孟

【現代漢語翻譯】現代漢語譯本：我過去認為（潛子）瀟灑，有古人的風度。於是興致勃勃地帶著詩稿去拜訪他。他挽留我在山中的意思非常懇切。公濟（指與潛子交好的儒者）也因為（潛子）與我互相欣賞而非常高興。潛子頗不拘泥於小節，樂於與我們一起遊玩吟詠。潛子作為禪者，很少被思慮所擾。在吳中住了二十多年，受到士大夫的拜訪很多次了。像前侍郎郎公對他的看重最為深厚。郎公又以詩名顯揚天下，而潛子奉和他的詩作，也不像現在那些肆意妄為而不謹慎的人。然而潛子雖然一直希望自己的生活能夠高尚簡樸，像支道林那樣，把廬山看作遙遠的地方，作為方外之人。只是擔心自己能力不足，難以達到。即使這樣，像我這樣穿著僧袍的人，有幾個人肯互相欣賞而跟隨他遊玩呢？公濟作為儒者，才華橫溢，與我信仰不同，卻如此勤懇地與我交好。如果不與他一起遊玩吟詠，又與誰一起遊玩呢？唱和總共有六十四篇。開始是山中的游詠，完成的有三十七篇。其後相互分別，而各位朋友懷念寄託，相互唱和往來的又有二十七篇。一併編成詩集。嘉祐已亥年仲春初五日，潛子再次題寫道：

《與月上人更字敘》

上人法名曉月（指僧人曉月，上人是敬稱），字竺卿。我因為他最初的字義不妥當，不可以作為訓誡的意義，所以用公晦來代替它。取名為月，大概是取其高明的意思。然而光明不可能永遠光明，必定要接受晦暗。日月始終光明，那麼晝夜的規律就不能形成。所以太陽晦暗于陰，而月亮晦暗于陽。天地日月是最光明的。聖賢怎麼可以一直勞神于光明呢？聖賢一直光明，那麼進退動靜的規律就不足以被世人傚法了。所以古代的聖賢，明於有所作為，而晦于無所事事。舜明於政治，而晦于得到賢人，以便把天下讓出去。文王和箕子一起建立國家，明於運用《洪範九疇》，而晦于面臨大難。周公明於輔佐君王，而晦于成就功業。孔子明於《春秋》和六經的文字，而晦于旅途中的人。顏回和孟子（以下省略未完部分）

【English Translation】 English version: I used to think that (Qianzi) was elegant and had the demeanor of ancient people. So, I enthusiastically took my poems to visit him. His intention to keep me in the mountains was very sincere. Gongji (referring to the Confucian scholar who was friends with Qianzi) was also very happy because (Qianzi) and I appreciated each other very much. Qianzi was not拘泥to trivial matters and was happy to遊玩and吟詠with us. As a Chan practitioner, Qianzi was rarely disturbed by thoughts. He had lived in Wuzhong for more than twenty years and had been visited by士大夫many times. Like the former侍郎Lang Gong's regard for him was the most profound. Lang Gong was also famous throughout the world for his poems, and Qianzi奉和his poems, not like those who are肆意妄為and not cautious now. However, although Qianzi has always hoped that his life can be noble and simple, like Zhi Daolin, regarding Lushan as a distant place, as a方外之人. Just worried that he is not capable enough to achieve it. Even so, how many people like me, wearing monk robes, are willing to appreciate each other and follow him to遊玩? Gongji, as a Confucian scholar, is talented and has different beliefs from me, but he is so diligent in making friends with me. If I don't遊玩and吟詠with him, who else should I遊玩with? There are a total of sixty-four poems of唱和. At the beginning, it was遊詠in the mountains, and thirty-seven poems were completed. After that, we separated from each other, and the friends missed and寄託each other, and there were another twenty-seven poems of相互唱和往來. They are compiled into a collection of poems. On the fifth day of the second month of Jiayou Yi Hai year, Qianzi wrote again:

《Preface to Changing the Style Name with Upasaka Yue》

Upasaka's Dharma name is Xiaoyue (referring to the monk Xiaoyue, Upasaka is a respectful title), style name is Zhuqing. I think his original style name is inappropriate and cannot be used as a meaning of admonition, so I replaced it with Gonghui. The name Yue is probably taken from the meaning of Gao Ming (high brightness). However, brightness cannot always be bright, and it must accept darkness. If the sun and the moon are always bright, then the law of day and night cannot be formed. Therefore, the sun is dark in Yin, and the moon is dark in Yang. Heaven, earth, sun and moon are the brightest. How can sages always bother with brightness? If sages are always bright, then the law of advance and retreat, movement and stillness is not enough for the world to follow. Therefore, the ancient sages were bright in doing something and dark in doing nothing. Shun was bright in politics and dark in getting virtuous people, so as to give up the world. King Wen and Ji Zi established the country together, 明於using the Hongfan Jiuchou, but 晦于facing great difficulties. Duke Zhou was 明於assisting the king, but 晦于achieving success. Confucius was 明於the words of the Spring and Autumn Annals and the Six Classics, but 晦于the people on the journey. Yan Hui and Mencius (the following incomplete part is omitted)

軻子思楊雄皆相望而晦明於後世也。故其事業甚大道德益揚。作法於世而萬世傳之。今上人有器識。明於為學知道。其將有所晦乎。上人吾徒也。與世俗事物邈然不相接。又益宜晦焉。余于上人故人也。別去十年。果得法自瑯玡來會於吳中。觀其處心空寂。能外于身世而不累其得喪是非。真所謂能嚮晦者也。字之以晦抑亦發其蘊也。一旦以道歸覲其所親索文為別。故序其字而贈之云。

周感之更字敘

周君初字感之。余以其義未極。請用誠之以更之。周君名應。然萬物莫不以類相應。而不能應非其類也。惟人誠乃能與天地殊類相應。故誠應者應物之公也。類應者應物之私也。私則寡得而公則寡夫。君子恥失所於一物。是故君子貴以誠應天下也。誠也者至正之謂也。易曰中孚。中孚正也。以其柔正乎內而剛正乎外也。況下而順乎陰陽之得其道爾。推乎人事則可以教大信。彖曰。乃化邦也。豚魚吉。信及豚魚也。中孚以利貞。乃應乎天地也。誠之義不亦至矣哉。周君始事父母則鄉人稱其孝。及仕而廉明。歷官品凡一簿一尉。其人若緇黃儒素。皆喜其仁德。此非以誠待物。焉能其善之之如是邪。而君勞于縣吏積十餘年。自不以其濡滯而茍薦于知己。問之則曰命也。士病不為政。豈汲汲於人知。此又見其誠之之至

【現代漢語翻譯】現代漢語譯本：軻子思（Ke Zisi，即子思，孔子的孫子）和楊雄（Yang Xiong，西漢哲學家、文學家）都是互相仰慕，而在後世才逐漸顯揚名聲的人。所以他們的事業非常偉大，道德也更加發揚光大。他們的作為可以作為後世的法則，而被萬世傳頌。現在上人（指僧人）有器識，明白為學的道理。他將要隱晦起來嗎？上人是我的同道之人啊，與世俗的事物邈遠地不相接觸，就更加應該隱晦起來。我與上人是老朋友了，分別十年。果然得到了佛法，從瑯琊（Langya，地名）來吳中（Wuzhong，地名）相會。觀察他處世的心境空明寂靜，能夠超脫于身外之物，不被得失是非所牽累，這真是所謂的能夠嚮晦的人啊。用『晦』字來作為他的字，也是爲了啓發他內在的蘊藏。一旦他要用佛法迴歸故里去拜見他的親人，向我索要文章作為臨別贈言，所以寫下這篇序來解釋他的字，並贈送給他。周感之更字敘周君最初的字是感之（Ganzhi）。我認為這個意義還沒有窮盡，所以請他用『誠之』（Chengzhi）來代替。周君名叫應（Ying），然而萬物沒有不以類別來相應的，但不能相應于非同類的事物。只有人的真誠才能與天地這種不同的類別相應。所以『誠應』是應物的公正之道，『類應』是應物的私心。有私心就少有收穫，公正就能減少過失。君子以在一件事物上有所缺失為恥辱，因此君子看重用真誠來回應天下。真誠，就是至正的意思。《易經》說：『中孚（Zhongfu，卦名）。中孚，是正的意思。』因為它柔順而正直於內，剛強而正直於外。況且下順應陰陽，得到了它的規律。推及到人事，就可以教化出大的信用。《彖傳》說：『乃化邦也。豚魚吉，信及豚魚也。中孚以利貞，乃應乎天地也。』真誠的意義不是非常重大嗎？周君起初侍奉父母，鄉里人都稱讚他的孝順。等到做官后，又廉潔公正。歷任官職，無論是簿還是尉，百姓，無論是士人還是平民，都喜歡他的仁德。這如果不是用真誠待人，怎麼能使人們如此喜愛他呢？而周君在縣衙做小官十多年，始終不因為自己被埋沒而茍且地向知己推薦自己。問他原因，他就說是命運。士人擔心的是不能為百姓做事，哪裡會急於讓人瞭解自己呢？這又可見他的真誠是多麼的極致啊！

【English Translation】 English version: Ke Zisi (Ke Zisi, namely Zisi, Confucius' grandson) and Yang Xiong (Yang Xiong, a philosopher and writer of the Western Han Dynasty) both admired each other and gradually became famous in later generations. Therefore, their careers were very great, and their morality was even more promoted. Their actions can be used as laws for later generations and passed down for all ages. Now, this superior person (referring to a monk) has the capacity and knowledge, and understands the principles of learning. Is he going to hide himself? This superior person is my fellow practitioner, far away from worldly affairs, and should be even more hidden. I have been friends with this superior person for a long time, and we have been separated for ten years. Sure enough, he obtained the Dharma and came from Langya (Langya, place name) to meet in Wuzhong (Wuzhong, place name). Observing his state of mind, it is empty and silent, able to transcend external things and not be burdened by gains and losses, right and wrong. This is truly what is called being able to 'turn towards the dark'. Using the word 'Hui' (meaning darkness or obscurity) as his courtesy name is also to inspire his inner potential. Once he wants to use the Dharma to return to his hometown to visit his relatives, he asked me for an article as a farewell gift, so I wrote this preface to explain his courtesy name and give it to him. Preface to Zhou Gan's Change of Courtesy Name Mr. Zhou's initial courtesy name was Ganzhi (Ganzhi). I thought that this meaning was not fully expressed, so I asked him to replace it with Chengzhi (Chengzhi). Mr. Zhou's given name is Ying (Ying), but all things respond according to their kind, but cannot respond to things that are not of their kind. Only human sincerity can correspond to different categories such as heaven and earth. Therefore, 'sincere response' is the just way to respond to things, and 'response by category' is the selfishness of responding to things. Selfishness leads to few gains, and fairness can reduce mistakes. A gentleman is ashamed of being deficient in one thing, so a gentleman values using sincerity to respond to the world. Sincerity is the meaning of utmost righteousness. The Book of Changes says: 'Zhongfu (Zhongfu, name of a hexagram). Zhongfu is the meaning of righteousness.' Because it is gentle and upright internally, and strong and upright externally. Moreover, the lower conforms to yin and yang, and obtains its laws. Extending it to human affairs, it can teach great trust. The Tuan Zhuan says: 'It transforms the state. Piglets and fish are auspicious, and trust extends to piglets and fish. Zhongfu benefits from perseverance, and responds to heaven and earth.' Isn't the meaning of sincerity very important? When Mr. Zhou initially served his parents, the villagers praised his filial piety. When he became an official, he was honest and fair. Having served in various positions, whether as a clerk or a lieutenant, the people, whether scholars or commoners, all liked his benevolence. If this were not treating people with sincerity, how could people like him so much? And Mr. Zhou has been a minor official in the county government for more than ten years, and he never recommends himself to his confidants just because he is buried. When asked why, he says it is fate. What a scholar worries about is not being able to work for the people, how can he be eager for people to know him? This shows how extreme his sincerity is!

也。所謂誠之不亦宜乎。既始之而又終之。是之謂誠也。天地以誠終始。所以博厚而高明。聖人以誠終始。所以垂法于萬世。雖然君子之誠推所自得之。茍其富貴也。不以驕佚。其老也不以耄紛。其酒也不以醉亂。斷斷乎始於是終乎是。則聖賢之道得所傳也。周君之德將不虧而得其全也。其名聞孰可磨滅。余與君皆南人也。又特友善其相識知深且詳矣。故因字所以序而勉之。

送潯陽姚駕部敘

駕部姚公將之潯陽(亦謂潯州)道過燕(燕乃余卿)潛子欲因其從者致信。吾伯氏李主簿姚公。不以其賢自高。乃更遺書累紙。盛稱潛子善用六經之筆著書。發揮其法以正乎二教之學者。謂雖古之大禪鉅師。未有如潛子之全也。其廣且博也。此姚公汲引人為善。欲使其至至耳。潛子無謂。豈果若是耶。雖然潛子初著原教書。其心誠為彼執文習理者也(執文儒者習理釋者。習以俗語以諭其法此姚公來書云)二者皆蔽道而不自發明。適欲救此耳。其書既出。雖四方稍傳。而文者徒玩吾文。不文者不辨吾道亦復不見潛子所趨之至。潛子孤無有徒。與講求尚皇皇憂其道之未詳於人也。潛子之道。生靈之大本。天下為善之至也。茍其本不明其至未審。天下之人慾其所歸也何之。行道之士安忍而不為惻然邪。故潛子嘗不避流俗嗤

笑。乃以其書而求通於天子宰相賢士大夫者。蓋為斯也。然縉紳先生之徒。知潛子如是之心者幾人乎。姚公乃謂我所得之法如此也。所為之志又如此。引古之高僧鉅師相與較之。又如此也。是豈不為之知己乎。相知之深乎。姚公始以大臣薦。自布衣徒步。不由常科而直擢入官。其文章才業卓卓過人可知。今來出潯。潯故南方也。潛子南人習知其山川風俗頗詳。姑為公言之。嶺外自邕管之東。潮陽之西。桂林之南。合浦之北。環數千里。國家政教所被。即其霜露雪霰沾洽已繁。瘴癘之氣消伏不發。秀民瑞物日出。其風土日美。香木桂林寶花琦果(寶花琦果南人舊稱)殊名異品。聯芳接茂而四時不絕。若梧若藤若容若潯。凡此數郡者。皆帶江五戴山。山尤佳江尤清。有神仙洞府。有佛氏樓觀。村郭相望而人煙縹緲。朝暾夕陽當天地澄霽。則其氣象清淑如張畫圖。然其俗質其人淳。寡諍訟而浸知向方。吾知姚公治此民也。則其仁義之化易行。臨此景也則其清明之志益得。姚公心通。又能以大道自勝。潛子輔教之說。亦賴之而益傳也。待公趨詔北還。當與數得此道者。其人之幾何耶。道途上下舟車之勞。公宜自適自慎。

送郭公甫朝奉詩敘

郭子喜潛子之道。欲資之以正其修辭立誠。潛子可當耶。郭子縉紳先生之

【現代漢語翻譯】現代漢語譯本：笑。於是拿著他的書去求得天子、宰相、賢士大夫的賞識，大概就是爲了這個吧。然而縉紳先生這些人，瞭解潛子這樣心意的人有幾個呢？姚公卻說我所得到的佛法是這樣的，我所立下的志向又是這樣的，引用古代的高僧大德來相互比較，又是這樣的。這難道不是瞭解我嗎？不是深深地瞭解我嗎？姚公最初被大臣推薦，從平民百姓徒步，不經過正常的科舉考試而被直接提拔入官，他的文章才華卓越過人是可以知道的。現在要來出使潯州，潯州本來就是南方。我潛子是南方人，熟悉這裡的山川風俗，頗為詳細，姑且為您說說。嶺外從邕管的東邊，潮陽的西邊，桂林的南邊，合浦的北邊，環繞數千里，國家政教所覆蓋的地方，即使是霜露雪霰的沾溉也已經很普遍了，瘴氣消退不發作，優秀的物產每天都出現，這裡的風土人情一天比一天美好。香木桂林，寶花琦果（寶花琦果是南方人以前的稱呼），各種不同的名稱和品種，花朵相連，樹木茂盛，一年四季都不間斷。像梧州、藤州、容州、潯州，這幾個郡，都傍著江，靠著山，山特別好，江特別清。有神仙的洞府，有佛教的樓觀，村莊和城郭互相遙望，人煙飄渺。早晨的陽光和傍晚的夕陽，當天地澄澈晴朗的時候，那麼那裡的氣象清明美好，就像展開的圖畫一樣。然而這裡的風俗淳樸，這裡的人民淳厚，很少有爭訟，並且逐漸知道向善。我知道姚公治理這裡的百姓，那麼他的仁義教化容易推行，面對這樣的景色，那麼他清明高遠的志向會更加堅定。姚公心意通達，又能用大道來戰勝自己，我潛子的輔教之說，也依靠他而更加傳播。等到您奉詔北還的時候，應當和幾個得到這種佛法的人相聚，這樣的人能有幾個呢？路途上上下下，舟車勞頓，您應該自己調節自己保重。送給郭公甫朝奉的詩的序郭子喜歡我潛子的佛法，想要用它來端正他的修辭和立身處世的誠意，我潛子能夠勝任嗎？郭子是縉紳先生之流的人。 English version: Smiling. So he took his book to seek the favor of the emperor, the prime minister, and virtuous scholars and officials, probably for this reason. However, among the gentry and gentlemen, how many understand Qianzi's (潛子) [a person's name] heart like this? Yao Gong (姚公) [a person's name] said that the Dharma I have obtained is like this, and the ambition I have established is like this. He compares himself with ancient eminent monks and great masters, and it is also like this. Isn't this understanding me? Isn't this deeply understanding me? Yao Gong was initially recommended by a high official, starting as a commoner on foot, and was directly promoted to office without going through the regular imperial examinations. It can be known that his literary talent and achievements are outstanding. Now he is going to be an envoy to Xunzhou (潯州) [a place name], which is originally in the south. I, Qianzi, am a southerner, familiar with the mountains, rivers, customs, and habits here in great detail. Let me tell you about it. Outside the Ling (嶺) [mountain range], from the east of Yongguan (邕管) [a place name], the west of Chaoyang (潮陽) [a place name], the south of Guilin (桂林) [a place name], and the north of Hepu (合浦) [a place name], surrounding thousands of miles, the area covered by the state's governance and education, even the dew, frost, snow, and sleet have been widely irrigated, the miasma has subsided and does not occur, and excellent products appear every day. The local customs and conditions are getting better every day. Fragrant wood, Guilin, precious flowers, and rare fruits (寶花琦果) [precious flowers and rare fruits, a former name used by southerners], various different names and varieties, flowers connected, trees lush, and uninterrupted throughout the four seasons. Like Wuzhou (梧州) [a place name], Tengzhou (藤州) [a place name], Rongzhou (容州) [a place name], and Xunzhou (潯州) [a place name], these several prefectures are all beside the river and rely on the mountains. The mountains are particularly good, and the rivers are particularly clear. There are immortal caves and Buddhist buildings. Villages and towns look at each other, and the smoke of human habitation is misty. The morning sun and the evening sunset, when the heaven and earth are clear and bright, then the atmosphere there is clear and beautiful, like an unfolded picture. However, the customs here are simple, the people here are honest, there are few disputes, and they gradually know to be good. I know that Yao Gong governs the people here, then his benevolence and righteousness are easy to implement. Facing such scenery, then his clear and lofty ambition will be more firm. Yao Gong's heart is open, and he can overcome himself with the Great Way. My Qianzi's theory of assisting education also relies on him to spread further. When you return north upon receiving the imperial edict, you should gather with several people who have obtained this Dharma. How many such people are there? On the road, up and down, the labor of boats and vehicles, you should adjust yourself and take care of yourself. Preface to the Poem Sent to Guo Gongfu (郭公甫) [a person's name] Chaofeng (朝奉) [an official title] Guo Zi (郭子) [a person's name] likes my Qianzi's Dharma and wants to use it to correct his rhetoric and sincerity in establishing himself. Can I, Qianzi, be competent? Guo Zi is one of the gentry and gentlemen.

【English Translation】 English version: Smiling. So he took his book to seek the favor of the emperor, the prime minister, and virtuous scholars and officials, probably for this reason. However, among the gentry and gentlemen, how many understand Qianzi's (潛子) [a person's name] heart like this? Yao Gong (姚公) [a person's name] said that the Dharma I have obtained is like this, and the ambition I have established is like this. He compares himself with ancient eminent monks and great masters, and it is also like this. Isn't this understanding me? Isn't this deeply understanding me? Yao Gong was initially recommended by a high official, starting as a commoner on foot, and was directly promoted to office without going through the regular imperial examinations. It can be known that his literary talent and achievements are outstanding. Now he is going to be an envoy to Xunzhou (潯州) [a place name], which is originally in the south. I, Qianzi, am a southerner, familiar with the mountains, rivers, customs, and habits here in great detail. Let me tell you about it. Outside the Ling (嶺) [mountain range], from the east of Yongguan (邕管) [a place name], the west of Chaoyang (潮陽) [a place name], the south of Guilin (桂林) [a place name], and the north of Hepu (合浦) [a place name], surrounding thousands of miles, the area covered by the state's governance and education, even the dew, frost, snow, and sleet have been widely irrigated, the miasma has subsided and does not occur, and excellent products appear every day. The local customs and conditions are getting better every day. Fragrant wood, Guilin, precious flowers, and rare fruits ('寶花琦果' [precious flowers and rare fruits, a former name used by southerners]), various different names and varieties, flowers connected, trees lush, and uninterrupted throughout the four seasons. Like Wuzhou (梧州) [a place name], Tengzhou (藤州) [a place name], Rongzhou (容州) [a place name], and Xunzhou (潯州) [a place name], these several prefectures are all beside the river and rely on the mountains. The mountains are particularly good, and the rivers are particularly clear. There are immortal caves and Buddhist buildings. Villages and towns look at each other, and the smoke of human habitation is misty. The morning sun and the evening sunset, when the heaven and earth are clear and bright, then the atmosphere there is clear and beautiful, like an unfolded picture. However, the customs here are simple, the people here are honest, there are few disputes, and they gradually know to be good. I know that Yao Gong governs the people here, then his benevolence and righteousness are easy to implement. Facing such scenery, then his clear and lofty ambition will be more firm. Yao Gong's heart is open, and he can overcome himself with the Great Way. My Qianzi's theory of assisting education also relies on him to spread further. When you return north upon receiving the imperial edict, you should gather with several people who have obtained this Dharma. How many such people are there? On the road, up and down, the labor of boats and vehicles, you should adjust yourself and take care of yourself. Preface to the Poem Sent to Guo Gongfu (郭公甫) [a person's name] Chaofeng (朝奉) [an official title] Guo Zi (郭子) [a person's name] likes my Qianzi's Dharma and wants to use it to correct his rhetoric and sincerity in establishing himself. Can I, Qianzi, be competent? Guo Zi is one of the gentry and gentlemen.

徒。乃獨能揭然跂乎高世之風。可重可愧。吾說不足以相資也。然郭子俊爽天才逸發。少年則能作歌聲累千百言其氣不衰而體平淡。韻致高古格力優贍。多多愈功。含萬象于筆端。動乎則辭句驚出而無窮。與坐客聽其自誦。雖千言必記。語韻清暢若出金石。使人驚動。而好之雖梅聖俞章表民。以為李太白復生以詩張之。四海九州學輩未識郭子者何限。朝廷公卿孰嘗睹郭子如此之盛耶。夫龜龍鱗鳳其亦偉奇之物也。使其汩于泥塗委于荊枳。則君子之所惜。吾恐郭子儘是紆餘誕謾。遂與世浮沉。因別故賦詩以祝之。

白石鑿鑿。蘊爾美璞。君子道晦君子斯樂。幽蘭猗猗。振爾芳姿。淑人不顯。淑人不虧。唯是方寸。為爾之本。違之物搖。窮之物亂。靜之收之。默默悶悶。熟水泚泚兮。可漱可滌。熟山亭亭(或作寥寥)兮。可休可適。胡歉屏居。胡羨首迪。

送王仲寧秘丞歌敘

去年詔秘省王侯。往宰扶風縣。王侯以父喪在淺土。請侯封樹而後趨官。朝廷佳其有子道從之復告曰。禮畢當聽命于闕下。於時錢唐士人慕王侯官有能名。相與議曰。扶風秦地也。方為戎狄驚動。豈宜往之。天子不如以王侯來惠我邦。識者非之曰。此常人之情。非知賢之謂也。夫王侯賢而有器識。讀書探文武之道。發慷慨立大節。

【現代漢語翻譯】現代漢語譯本：我說，獨自能夠高高地挺立於世俗之上，這種風骨既值得敬重又令人慚愧。我的言語不足以幫助他。然而郭子（姓名，不確定具體指誰）才華橫溢，少年時就能創作歌聲長達千百字，其氣勢不衰減而文體平和淡泊，韻味高雅古樸，格調力量優美豐富，越多越見功力。他能將萬象包含在筆端，一旦有所觸動，辭句便驚人地涌現而出，無窮無盡。與座上的客人一起聽他自己吟誦，即使千言萬語也必定能記住。語言韻律清晰流暢，彷彿出自金石之聲，使人驚歎感動，並且喜愛他。即使是梅堯臣（北宋詩人）和章表民（人名，不確定具體指誰），也認為李白（唐代詩人）復生了，用詩歌來讚揚他。四海九州的學子中有多少人不認識郭子啊！朝廷的公卿又有誰曾見過郭子如此盛況呢？烏龜、龍、麒麟、鳳凰，它們也是偉大奇異的生物啊。如果讓它們埋沒在泥土中，委身於荊棘之中，那麼君子就會感到惋惜。我擔心郭子最終會變得圓滑世故，隨波逐流，因此臨別之際作詩來祝願他。

潔白的石頭堅硬挺立，蘊藏著你的美玉。君子之道隱晦不明，君子便安於其中。幽靜的蘭花茂盛生長，散發著你的芬芳。賢淑的人不顯露，賢淑的人不減損。只有這方寸之心，是你的根本。違背它，事物就會動搖；窮盡它，事物就會混亂。安靜地收斂它，默默地沉思。清澈的水緩緩流淌，可以用來漱口洗滌。巍峨的山峰高高聳立，可以用來休息遊玩。為何感到隱居的不足？為何羨慕首陽山隱士伯夷叔齊？

送王仲寧秘丞歌序

去年朝廷下詔給秘閣的王侯（姓名，官職為秘丞），讓他前往擔任扶風縣的縣令。王侯因為父親去世，墳墓還在淺土中，請求等候封樹（墳墓）之後再去上任。朝廷讚許他有孝子之道，答應了他的請求，並再次告誡他說：『喪禮完畢后，應當在朝廷聽候命令。』當時錢塘的士人仰慕王侯為官有才能和名聲，相互商議說：『扶風是秦地，正受到戎狄的侵擾，哪裡適宜前往呢？皇上不如讓王侯來恩惠我們這裡。』有見識的人反對說：『這是常人的想法，不是瞭解賢才的說法。』王侯賢能且有器識，讀書探索文武之道，能奮發慷慨，樹立偉大的節操。

【English Translation】 English version: I say, to be able to stand tall above the world alone, this demeanor is both respectable and shameful. My words are not enough to help him. However, Guo Zi (name, uncertain who specifically) is full of talent, and as a young man, he can create songs of thousands of words, his momentum does not diminish, and his style is peaceful and indifferent, his rhyme is elegant and ancient, and his style is beautiful and rich, the more he does, the more he shows his skill. He can contain all things in his pen, and once he is touched, the words will emerge surprisingly and endlessly. Listening to him recite it himself with the guests, even if it is thousands of words, he will definitely remember it. The language rhyme is clear and smooth, as if it came from the sound of gold and stone, making people marvel and move, and love him. Even Mei Yaochen (poet of the Northern Song Dynasty) and Zhang Biaomin (name, uncertain who specifically) thought that Li Bai (poet of the Tang Dynasty) was resurrected, and praised him with poetry. How many scholars in the four seas and nine states do not know Guo Zi! Which of the court officials has ever seen Guo Zi in such a grand occasion? Turtles, dragons, unicorns, and phoenixes are also great and strange creatures. If they are buried in the mud and entrusted to thorns, then the gentleman will feel sorry. I am worried that Guo Zi will eventually become sophisticated and float with the world, so I write a poem to bless him before parting.

The white stones stand firm, containing your beautiful jade. The way of the gentleman is obscure, and the gentleman is at peace with it. The quiet orchids grow luxuriantly, exuding your fragrance. The virtuous person does not show off, and the virtuous person does not diminish. Only this square inch of the heart is your foundation. Violate it, and things will shake; exhaust it, and things will be chaotic. Quietly restrain it, and meditate silently. The clear water flows slowly, which can be used for rinsing and washing. The towering mountains stand tall, which can be used for rest and play. Why feel the lack of seclusion? Why envy Boyi and Shuqi, the hermits of Shouyang Mountain?

Preface to the Song of Sending Wang Zhongning, the Secretary of the Ministry

Last year, the imperial court issued an edict to Wang Hou (name, official position is Secretary of the Ministry) of the Secret Pavilion, ordering him to serve as the magistrate of Fufeng County. Wang Hou, because his father died and his tomb was still in shallow soil, requested to wait until Hou Fengshu (the tomb) before taking office. The imperial court praised him for his filial piety and agreed to his request, and again warned him: 'After the funeral is over, you should wait for orders in the court.' At that time, the scholars of Qiantang admired Wang Hou for his talent and reputation as an official, and discussed with each other: 'Fufeng is the land of Qin, and is being disturbed by the Rong and Di, where is it suitable to go? It is better for the emperor to let Wang Hou come to benefit us here.' A knowledgeable person objected: 'This is the idea of ordinary people, not the saying of understanding talents.' Wang Hou is virtuous and has the knowledge, reading and exploring the way of civil and military affairs, can be inspired and generous, and establish great integrity.

方當國家舉大刑。將誅去兇丑以條理太平之治。是必奮然以效其才能。詎肯碌碌從眾人茍避艱難。幸宴安於靜地。或曰。朝廷以王侯久屈于冗局。且發其賢將受之顯官乎。辛巳歲隆暑中。果自新定來將趨京道出錢唐。潛子因歌議者之意。以為別歌曰。

賢豪之志兮。脫略不羈。高厲遠邁兮。俗豈易知。倜儻大節兮。臨事不移。安實敗名兮。君子恥為。天闕蒼蒼兮。宮殿參差。王侯蘊志兮。將發胸中之奇。秦海浩蕩兮。隴樹依依。王侯之往兮。決去莫辭。惠彼一邑兮。起民之疲。亦將德彼兮。清秦之陲。當妖氛廓兮。景運增熙。功名相將兮。千載葳甤。

送周感之入京詩敘

感之以父喪罷官。即錢唐僦屋而居三年。雖無擔石之儲泊如也。未嘗踵權豪之門以聲其窮。接交遊以誠不以其才。故與其交故士大夫而下逮閭巷之人。識與不識皆賢其為人。然此未足為知感之者也。夫行已自信其道不妄與人辯者。至於窮達不逾其節義。此亦君子之常道耳。蓋流俗輕悍不能守之。宜其歸美於感之耶。如感之仁義出於其天性。讀書為學識度明遠。論古今禮樂刑政。指其當否無有不是者。使其得志行於一州一邑以至天下國家。必能政教惠百姓令人無怨望。豈止自信而固窮為賢耶。蒙與感之相知為最深。嘗慨無力以張之。

【現代漢語翻譯】現代漢語譯本：正當國家要施行重刑，準備誅殺那些兇惡醜陋之人，來治理出一個太平盛世的時候，有才能的人必定會奮發努力，貢獻自己的才能。怎麼會碌碌無為，像普通人一樣茍且偷生，逃避艱難，只求在安靜的地方安逸享樂呢？有人說，朝廷認為王侯長期屈居在閑散的職位上，將要發掘他的賢能，授予他顯赫的官職嗎？辛巳年盛夏，果然從新定來了一位將領，要前往京城，路過錢塘。我因此歌詠議論者的意思，寫了這首送別歌：

賢豪的志向啊，灑脫不羈。高遠的志向啊，世俗怎麼容易理解？豪邁的氣節啊，臨事不改變。安於現狀而敗壞名聲啊，君子以此為恥。天上的宮闕高遠啊，宮殿錯落有致。王侯胸懷大志啊，將要展現胸中的奇才。秦地的海浩瀚無邊啊，隴山的樹木依依不捨。王侯的離去啊，決心已定，不要推辭。恩惠那一方百姓啊，讓他們從困頓中奮起。也將恩澤那裡啊，清凈秦地的邊陲。當妖邪之氣消散啊，美好的運勢更加興盛。功名利祿相伴啊，千秋萬代繁榮昌盛。

送周感之入京詩序

周感之（人名）因為父親去世而罷官，就在錢塘租房子住了三年。雖然沒有多少積蓄，生活清貧，卻從來沒有去權貴人家乞求，來訴說自己的困境。他以誠待人，結交朋友，不看重對方的才能。所以與他交往的人，從士大夫到街坊鄰居，認識的和不認識的，都認為他是個賢人。然而這還不足以瞭解周感之。一個人行為處事，堅信自己的原則，不隨便與人爭辯，即使窮困或顯達，也不改變自己的節操，這也是君子的常道。大概是世俗之人輕浮急躁，不能堅守這種品德，所以才把美名歸於周感之吧。像周感之這樣，仁義出於他的天性，讀書學習使他見識廣博，明辨事理。評論古今的禮樂刑政，指出其中的是非對錯，沒有不正確的。如果讓他得志，治理一個州一個縣，甚至天下國家，一定能夠施行仁政，恩惠百姓，使人民沒有怨恨。豈止是堅守信念，安於貧困就可以稱之為賢人呢？我與周感之相知最深，常常慨嘆自己沒有能力來推舉他。

【English Translation】 English version: Just as the nation is about to implement severe punishments, preparing to execute those who are fierce and ugly, in order to govern a prosperous and peaceful world, those with talent will surely strive to contribute their abilities. How could they be mediocre, like ordinary people, living in a perfunctory manner, avoiding difficulties, and only seeking comfort and enjoyment in a quiet place? Some say, the court believes that the Wang Hou (title for nobility) has long been relegated to a redundant position, and will discover his virtue and grant him a prominent official position? In the midsummer of the Xin Si year, a general indeed came from Xin Ding, heading to the capital, passing through Qiantang. Therefore, I sang the meaning of the commentators and wrote this farewell song:

The ambition of the virtuous and heroic, unrestrained and unconventional. The lofty aspiration, how can the world easily understand? The heroic integrity, unwavering in the face of adversity. Being content with the status quo and ruining one's reputation, the gentleman is ashamed to do so. The heavenly palace is high and distant, the palaces are staggered and orderly. The Wang Hou cherishes great ambitions, and will display the extraordinary talent in his heart. The sea of Qin is vast and boundless, the trees of Longshan are reluctant to part. The departure of the Wang Hou, the determination has been made, do not decline. Bestow favor on the people of that one town, let them rise from their困頓. Will also bestow grace there, purify the border of Qin. When the evil atmosphere dissipates, the beautiful fortune will increase and prosper. Fame and fortune accompany each other, flourishing for thousands of years.

Preface to the Poem Sending Zhou Gan Zhi to the Capital

Zhou Gan Zhi (person's name) resigned from his official position due to the death of his father, and lived in a rented house in Qiantang for three years. Although he did not have much savings and lived a poor life, he never begged at the homes of powerful people to complain about his plight. He treated people with sincerity and made friends, not valuing their talents. Therefore, those who interacted with him, from scholar-officials to street neighbors, both those who knew him and those who did not, all considered him a virtuous person. However, this is not enough to understand Zhou Gan Zhi. A person's conduct, believing in his own principles, not arguing with others casually, even in poverty or prosperity, does not change his integrity, this is also the constant way of a gentleman. Perhaps it is because the worldly people are frivolous and impatient, unable to uphold this virtue, so they attribute the good name to Zhou Gan Zhi. Like Zhou Gan Zhi, benevolence and righteousness come from his nature, reading and learning broaden his knowledge and clarify his understanding. Commenting on the rites, music, criminal law, and politics of ancient and modern times, pointing out the right and wrong, there is nothing that is not correct. If he were to achieve his ambitions, governing a state, a county, or even the world, he would surely implement benevolent governance, bestow grace on the people, and make the people have no resentment. Is it only by upholding one's beliefs and being content with poverty that one can be called a virtuous person? My acquaintance with Zhou Gan Zhi is the deepest, and I often lament that I do not have the ability to recommend him.

今春服闕復調官京師。蒙亦將返廬阜。惜其為別且遠。因作詩以散眷戀之思云。

與君游兮。我心日休。與君別兮。我心日憂。君之去兮。春水湯湯。青霄九重兮。云闕蒼茫。氣望豪華兮。接翼翱翔。懷德孤進兮。人誰與揚。米貴如玉兮。薪若桂枝。京國九留兮。曷為所資。江南五月兮。瑤草籬籬。早歸來兮慰此相思。

送周公濟詩敘

潛子昔在潯陽。公濟丱年方師吾友周叔智。務學而沉詳。言不妄發。與諸生絕不類。潛子常謂叔智曰。潯陽江山氣象清淑。宜鐘于其人。在此諸生周氏之子。疑其得之矣。余觀其學有所成。及潛子去潯陽十有餘年。果聞公濟以進士升第。其後又聞以賢監司李公之舉。得宰建德。不一載而道路傳為賢令。去秋以事來杭。乃權錢唐遂得往還山中。見其治民。少以吏術而多用仁義。視事敬而勤行已端而廉。與人交久而益敬。未逾月而杭人翕然稱之。潛子竊喜。幸吾前言之驗矣。然稱之叔智有道之士也。平生最好以仁義進人而激勵其風俗。悵其早亡不見公濟今所樹立。雖然公濟來資自得。豈謂不肖假其賢師善導之所助耶。會潛子始以傳道為志。所蘊未伸。公濟不平。力為吾振之。其誠且勤。雖古之慷慨之士。不過是也。將別蒙意甚感之。乃為詩以贈其行。詩曰。

秀氣

【現代漢語翻譯】現代漢語譯本：今年春天我服喪期滿，又被調回京城任職。想必您也要返回廬山了。可惜這次離別，路途遙遠。因此作詩一首，以排遣眷戀思念之情。

與您同遊，我心日漸安寧。與您分別，我心日漸憂愁。您這一去啊，春水浩蕩。青天高遠，宮闕蒼茫。希望您意氣風發，展翅翱翔。但懷才之人孤身前進，有誰為您宣揚？米價貴如玉，柴火貴如桂枝。在京城久留，靠什麼來維持生計？江南五月，瑤草茂盛。早些歸來吧，以慰藉這相思之情。

《送周公濟詩序》

我潛子過去在潯陽的時候，周公濟還是個少年，剛拜我的朋友周叔智為師。他致力於學習，沉穩而周詳，說話不輕易出口，與其他的學生截然不同。我潛子常對叔智說：『潯陽這地方，山川秀麗，氣象清明，應該會孕育出傑出的人才。我看這些學生中，周家的這個孩子，恐怕就是這樣的人了。』我觀察他學業有成。等到我離開潯陽十多年後，果然聽說公濟考中進士。後來又聽說他被賢能的監司李公舉薦，擔任建德縣的縣令。不到一年，就傳遍了道路，說他是個賢明的縣令。去年秋天，他因為公務來到杭州，於是代理錢唐縣的事務，得以有機會來山中看望我。我看到他治理百姓，很少使用官場上的權術，而多用仁義道德。他處理政事恭敬而勤勉，行為端正而廉潔，與人交往越久越讓人敬佩。不到一個月，杭州的百姓都一致稱讚他。我潛子暗自高興，慶幸我以前說的話應驗了。然而，稱讚他，也應該稱讚叔智是有道德的人啊。他平生最喜歡用仁義道德來引導人，激勵社會風氣。可惜他早逝，沒能看到公濟今天所建立的功業。雖然如此，公濟的成就來自於他自身的努力，難道能說沒有他賢良的老師的善意引導的幫助嗎？恰逢我潛子開始立志于傳播道義，心中的抱負還沒有施展，公濟為此感到不平，極力為我奔走呼號，他的真誠和勤奮，即使是古代那些慷慨激昂的義士，也不過如此吧。臨別之際，我心中非常感激他，於是作詩一首贈送給他。詩曰：

秀氣

【English Translation】 English version: This spring, having completed my mourning period, I was reassigned to an official position in the capital. It seems you will also be returning to Mount Lu. I regret this separation, as the journey is long. Therefore, I compose a poem to dispel the feelings of longing and attachment.

Traveling with you, my heart finds peace day by day. Separating from you, my heart grows more sorrowful day by day. As you depart, the spring waters surge. The azure sky is high, and the imperial palace is vast and indistinct. I hope you are spirited and soar with outstretched wings. But a virtuous man advances alone; who will sing your praises? Rice is as expensive as jade, and firewood is like cassia. Lingering long in the capital, what will sustain you? In the fifth month of Jiangnan, the 'yao' grass grows luxuriantly. Return early to comfort this longing.

Preface to the Poem 'Sending off Zhou Gongji'

When I, Qianzi, was in Xunyang in the past, Zhou Gongji was just a young boy, having just become a student of my friend Zhou Shuzhi (name of a person). He devoted himself to learning, being steady and thorough, not speaking rashly, and was completely different from the other students. I, Qianzi, often said to Shuzhi (name of a person): 'Xunyang, with its beautiful mountains and rivers and clear atmosphere, should produce outstanding talents. Among these students, the Zhou family's child, I suspect, is such a person.' I observed that his studies were successful. After I left Xunyang for more than ten years, I indeed heard that Gongji (name of a person) had passed the imperial examination. Later, I also heard that he had been recommended by the virtuous supervisor Li Gong (name of a person) to serve as the magistrate of Jiande. In less than a year, it was spread throughout the roads that he was a wise and virtuous magistrate. Last autumn, he came to Hangzhou on official business, and thus acted as the magistrate of Qiantang, giving him the opportunity to visit me in the mountains. I saw that in governing the people, he used little official trickery but mostly employed benevolence and righteousness. He handled affairs respectfully and diligently, his conduct was upright and honest, and the longer he associated with people, the more respect he earned. In less than a month, the people of Hangzhou unanimously praised him. I, Qianzi, was secretly pleased, rejoicing that my previous words had been verified. However, in praising him, one should also praise Shuzhi (name of a person) as a man of virtue. Throughout his life, he most liked to guide people with benevolence and righteousness and to encourage social customs. It is a pity that he died early and did not see the achievements that Gongji (name of a person) has established today. Even so, Gongji's (name of a person) achievements come from his own efforts. Can it be said that he did not receive the help of his virtuous teacher's good guidance? It happened that I, Qianzi, began to aspire to spread the Dao, but my ambitions had not yet been realized. Gongji (name of a person) felt indignant about this and vigorously advocated for me. His sincerity and diligence were such that even the impassioned and righteous men of ancient times were no more than that. As we are about to part, I am very grateful to him, so I compose a poem to send him off. The poem says:

Refined Qi

郁兮在若人之躬。吾昔睹之兮卓異群不同。驗治跡兮今也炳融。慨爾師兮不覿乎君子之風。方別離兮江涘。趨雙闕兮千里。帝座煌煌兮君門嚴深。勉自進兮勿使陸沈。

送周感之秘書南還敘

杭去交廣陸出江南驛堠五六千里。轉大海得飄風舟。日行千里。否則留他島動彌年月。故南人來吳。常以此為艱。今客錢唐已見二春矣視南之來者幾希。庚辰之三月。有客以周尉告余曰。尉臨封人也。子盍見之乎。餘一旦詣其門。會其出。歸悒悒頗不自得。越數日尉果騎從求余所居而來。入室與語。鄉曲事歷歷燭耳目發。平生如故舊言。亹亹而不能休。襟抱軒豁。見其為人有大體。及暮引去。余乃異之。謂識者曰。尉以文詞奮誓言。非由進士得官不為也。嘗四舉屈于有司而不變其心。及得之未始以所官遠於家而讓君命。由京師如故鄉。迎其親而來錢唐。道且萬里。不以祿薄未甚有力為勞。處官過廉雖水必欲買。夫士患無節也。不患不立。茍朝臨事而夕失其所守。喔咿𦸗葹茍容不暇。當所利則爭。不利則辭。去鄉邑未百里。則終日慊然作兒女態。又何望盛名能跡赫赫然照天下後世若尉者也。持其節行始終一如。不亦真慷慨大丈夫哉。吾聞古老傳言。南方全陽有得其氣正者。必剛健中正而聰明。余于尉皆南人也。獨惟怯暗

鈍無一善以自發藥其性。又不能騫然高謝。與物磅礴乎一世。視尉能不愧其所生耶。因以發故鄉之情。豈莊周所謂去人滋遠。而思人滋深乎。

送林野夫秀才歸潮陽敘

世稱潮陽多君子。而林氏最盛。余初謁野夫先父田曹于杭。觀其寬明淳粹。力行古道為政。不齷齪飾吏事。乃信稱者之不妄美也。及會范陽。盧元伯語野夫仲父曰。巽先生者生而知。學六經探百氏。悉能極深研。幾聖人之道。卓然自得。以謂易者備三極之道。聖人之蘊也。獨病楊雄氏雖欲明之。而玄也未至。因著草范。將以大明易道之終始也。又謂興王者禮樂為大。復著禮樂書。以示帝王治政之始。本為儒不汲汲於富貴。而高節遠邁。追古聖賢之風教。余又益信林氏之盛也有在矣。是時田曹秩滿將趨闕下。而元伯南還余亦東適會稽。越是二年。余復來杭。且聞田曹寢疾于京師。有至於漸趨三年。野夫果扶行櫬歸葬故地。乘舟吳江而來。他日餘往吊之焉。野夫伯仲皆悲慼臞瘠。殆不勝其哀。及戒行事且謂余曰。子盍歌以贈我歸。余因思林氏于潮陽為最盛。歌何以盡其美不若詞而布之。吾聞天生賢者。故以代天工。使輔相天地之道。是賢者宜壽且顯于位可也。則顏淵夭伯牛疾。孟軻轗軻荀況楊雄落莫於時。賈誼董仲舒數輩相望而不幸。不知運物

者反何意邪。如南安田曹之仁其弟之智識。明德不二十未既大施而卒皆早世。雖明哲之士聞之。孰不為之惑哉。或者謂林氏之壽不在其躬而在其子孫乎。聞野夫刃取股肉以療其父。欲其病癒終不如志。君子謂之純孝也。野夫茍能率其伯仲履田曹之仁孝。同志巽先生之學。則林之壽其將有在篤實光輝益大乎后。元伯亦有道者也。於野夫為姻婭。茍與之營勵名節則林氏之盛美。豈止煥于潮陽與今日。將輝耀乎天下後世也矣。

送梵才吉師還天臺歌敘

夫為佛者修出世之道因以清凈自守與俗不接。非以其教道推於世勸於人。豈宜逐逐與於世間游乎。梵才大師。少以詩鳴于京師。晚歸天臺益勤吾道。一朝思以佛事以勸縉紳先生之徒。前年來浙西淮甸間。所遇卿大夫有名聲於人者。皆樂從其事。不翅百數。此非精誠篤志推尊于聖人真教道妙。何能得仁賢君子如是之多耶。嗟乎吾人有出入乎權豪之門。趨進乎勢利之涂。德不能發人之信。疑然而莫告。毀焉而不辨。喔唯突譎相與以佛為戲。幸其顏色假其事勢。以茍利乎一身。趨死不顧教道者彼聞師之風。宜何為心哉。吾偉乎吉師之所為。故歌以贈其歸。歌曰。

若人之來兮。賢俊將迎。若人之歸兮。勝事告成。春色佳兮春風輕。攬云袖兮趨遙征。臺山凌虛兮。氣

【現代漢語翻譯】現代漢語譯本：

這『者反』是什麼意思呢？就像南安田曹（官職名）的仁愛和他的弟弟的智慧。美好的品德還沒來得及充分施展就早早去世了。即使是聰明的人聽了，誰不會感到困惑呢？或許有人會說，林家的長壽不在他自身，而是在他的子孫身上吧。聽說有個鄉下人割下自己大腿上的肉來醫治他的父親，想要他的病好，但最終沒有如願。君子認為這是純粹的孝道。如果這個鄉下人能夠帶領他的兄弟們傚法田曹的仁孝，志同道合地學習巽先生的學問，那麼林家的長壽將會更加實在，光輝也會更加盛大吧。元伯也是有道之人，與這個鄉下人是姻親。如果和他一起努力經營名節，那麼林家的美好，豈止是光耀潮陽和今天，將會輝耀天下後世啊！

送梵才吉師還天臺歌序

所謂學佛之人，修的是出世之道，因此以清凈自守，與世俗不接觸。如果不是爲了將佛教的教義推向世間，勸導世人，怎麼能汲汲營營地在世間遊走呢？梵才大師，年輕時以詩歌聞名于京城，晚年回到天臺更加勤奮地修習佛道。有一天，他想用佛事來勸導縉紳先生們。前幾年他來到浙西淮甸一帶，遇到的卿大夫中有名望的人，都樂於跟隨他，不止百人。這如果不是精誠篤志，推崇聖人的真正教義，怎麼能得到這麼多仁義賢良的君子呢？唉！我們有些人出入于權貴之門，追逐于勢利的道路，德行不能使人信服，疑惑不解卻無人告知，遭到譭謗卻不辯解，只是唯唯諾諾，用虛偽狡詐的態度把佛當成遊戲，利用佛的表面形式和權勢來茍且謀利，只顧眼前利益而不顧教義。那些人聽到梵才大師的風範，應該作何感想呢？我讚美吉師的所作所為，所以作歌贈送他迴天臺。歌中唱道：

『這個人來的時候啊，賢俊之士都來迎接。這個人回去的時候啊，美好的事情已經完成。春色美好啊，春風輕柔。揮動云袖啊，走向遙遠的路程。天臺山高聳入雲啊，氣勢』 English version:

What does '者反' mean? It's like the benevolence of Tian Cao (an official title) of Nan'an and the wisdom of his younger brother. Their bright virtues did not have the chance to be fully displayed before they passed away early. Even wise men who hear of this, who wouldn't be puzzled? Perhaps some might say that the longevity of the Lin family lies not in him, but in his descendants. I heard of a villager who cut flesh from his own thigh to cure his father, wanting his illness to be cured, but ultimately it didn't work out. Gentlemen consider this pure filial piety. If this villager could lead his brothers to emulate Tian Cao's benevolence and filial piety, and with like-mindedness study the learning of Master Xun, then the longevity of the Lin family would be more substantial, and its glory would be even greater. Yuanbo is also a man of virtue, and is related to this villager by marriage. If he works with him to cultivate fame and integrity, then the excellence of the Lin family would not only shine in Chaoyang today, but would illuminate the world for generations to come!

Preface to the Song for Master Fan Caiji Returning to Tiantai

Those who study Buddhism cultivate the path of transcending the world, therefore they maintain purity and keep away from worldly affairs. If it were not to promote the teachings of Buddhism to the world and persuade people, how could they be so eagerly wandering in the world? Master Fan Caiji was famous for his poetry in the capital in his youth, and in his later years he returned to Tiantai and became more diligent in cultivating the Buddhist path. One day, he wanted to use Buddhist affairs to persuade the gentry and scholars. In the past few years, he came to the areas of western Zhejiang and Huai, and the high officials he met who had a reputation among the people were all happy to follow him, numbering more than a hundred. If it were not for his sincere devotion and respect for the true teachings of the saints, how could he have obtained so many benevolent and virtuous gentlemen? Alas! Some of us enter and leave the gates of the powerful, and pursue the path of profit and influence. Our virtue cannot inspire people's trust, and we are puzzled but no one tells us, we are slandered but do not defend ourselves, we just nod and agree, using hypocrisy and cunning to treat Buddhism as a game, taking advantage of its appearance and power to seek personal gain, caring only for immediate benefits and disregarding the teachings. Those people, when they hear of Master Fan Caiji's demeanor, what should they think? I admire Master Ji's actions, so I compose a song to send him back to Tiantai. The song sings:

'When this person comes, the virtuous and talented will welcome him. When this person returns, the great deeds have been accomplished. The spring colors are beautiful, the spring breeze is gentle. Waving cloud sleeves, heading towards the distant journey. Mount Tiantai soars into the sky, its aura'

【English Translation】 English version:

What does 'Zhe Fan' mean? It's like the benevolence of Tian Cao (an official title) of Nan'an and the wisdom of his younger brother. Their bright virtues did not have the chance to be fully displayed before they passed away early. Even wise men who hear of this, who wouldn't be puzzled? Perhaps some might say that the longevity of the Lin family lies not in him, but in his descendants. I heard of a villager who cut flesh from his own thigh to cure his father, wanting his illness to be cured, but ultimately it didn't work out. Gentlemen consider this pure filial piety. If this villager could lead his brothers to emulate Tian Cao's benevolence and filial piety, and with like-mindedness study the learning of Master Xun, then the longevity of the Lin family would be more substantial, and its glory would be even greater. Yuanbo is also a man of virtue, and is related to this villager by marriage. If he works with him to cultivate fame and integrity, then the excellence of the Lin family would not only shine in Chaoyang today, but would illuminate the world for generations to come!

Preface to the Song for Master Fan Caiji Returning to Tiantai

Those who study Buddhism cultivate the path of transcending the world, therefore they maintain purity and keep away from worldly affairs. If it were not to promote the teachings of Buddhism to the world and persuade people, how could they be so eagerly wandering in the world? Master Fan Caiji was famous for his poetry in the capital in his youth, and in his later years he returned to Tiantai and became more diligent in cultivating the Buddhist path. One day, he wanted to use Buddhist affairs to persuade the gentry and scholars. In the past few years, he came to the areas of western Zhejiang and Huai, and the high officials he met who had a reputation among the people were all happy to follow him, numbering more than a hundred. If it were not for his sincere devotion and respect for the true teachings of the saints, how could he have obtained so many benevolent and virtuous gentlemen? Alas! Some of us enter and leave the gates of the powerful, and pursue the path of profit and influence. Our virtue cannot inspire people's trust, and we are puzzled but no one tells us, we are slandered but do not defend ourselves, we just nod and agree, using hypocrisy and cunning to treat Buddhism as a game, taking advantage of its appearance and power to seek personal gain, caring only for immediate benefits and disregarding the teachings. Those people, when they hear of Master Fan Caiji's demeanor, what should they think? I admire Master Ji's actions, so I compose a song to send him back to Tiantai. The song sings:

'When this person comes, the virtuous and talented will welcome him. When this person returns, the great deeds have been accomplished. The spring colors are beautiful, the spring breeze is gentle. Waving cloud sleeves, heading towards the distant journey. Mount Tiantai soars into the sky, its aura'

象淑清。宜真賞適兮。休顧浮名。彼循利忘道兮。流俗時情。既亡吾徒兮。何足與評。

送真法師歸廬山敘

余去潯陽五年而法師真公自廬山來會於錢唐。聞其始至且喜且驚。師曾不顧宰相所得。拂衣去濠入山中。誓終其身不踐俗境。此胡為而來哉。及相與語。始知其謀為佛塔非以常事而移其志也。余在潯陽嘗與周叔智評人物。以師潔清能以其道訓學者。叔智頗以重語相推。故與吾洎郭叔寶裴長言數造其門。迭為歌詩以揚其美。師亦忻然相德。今出數千里。復與之會迨將半載。接其言益文其道益親。契義篤厚百倍于初也。秋之八月而真師以所謀事集命拏舟欲行。杭人敬慕稽首告留者甚勤。終亦引去不顧。余游四方獨去潯陽。戀戀若懷父母之國而不能忘。蓋以其有仁賢君子篤實誠信于交遊用道德而相浸潤。又以匡廬奠其左嶄崒高拔其氣象窅然深幽。使人玩之有高天下之志。今真師復歸焉。余牽於事不得偕往。惟浩然之思益紛于胸中。因師為我謝潯陽君子。窮達榮悴勞吾之形。謀慮得喪萬端勞吾之心。人生適如一夢焉。何長與物旁礴乎世。此宜深探佛道澄汰其神明。真師其引道者。宜命之遊可也。

鐔津文集卷第十一大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十二

藤州鐔津東山沙門契嵩撰

志記銘題

武林山志

其山彌杭西北。其道南北旁湖而入。南出西關轉赤山逾麥嶺燕脂。北出錢唐門。躋秦王纜船石。過秦望蜻蜓二山。垂至駝峴嶺趾左趨。入袁公松門抵行春橋。橋西通南之支路。過行春橋垂二里。南北道會。稍有居民逆旅。行人可休。益西趨二里。入二寺門逼合澗橋。過合澗龍跡二橋。自丹崖紫微亭。緣石門澗趨冷泉亭。至於靈隱寺。流水清泚崖石環怪如刻削乍睹爽然也。自合澗橋南趨更曲水亭並新移澗距天竺寺門西顧山嶂重沓相映。若無有窮。靈隱晉始寺之禪叢也。天竺隋寺之講聚也。其山起歙出睦湊于杭西南跨富春西北控餘杭。蜿蜒曼衍聯數百里。到武林遂播豁如引左右臂。南垂於燕脂嶺。北垂於駝峴嶺。其山峰之北起者曰高峰。冠飛塔而擁靈隱岑然也。高峰之東者曰屏風嶺。又東者曰西峰(在郡之西)又東者曰駝峴嶺(俗謂駝宛乃語訛也)其高峰之西者曰烏峰又西者曰石筍。又西者曰楊梅石門。又西者曰西源(亦謂西庵)支出于西源之右者曰石人。其峰南起望之而藹然者曰白猿。左出於白猿之前曰香爐。益前而垂澗者曰興正。右出於白猿之前而云木森然者曰月桂。白猿之東曰燕脂嶺。白猿之西者曰師子。又西者曰五峰。又西曰白雲。又西

【現代漢語翻譯】現代漢語譯本藤州鐔津東山沙門契嵩撰

志記銘題

武林山志

武林山位於杭州西北。道路從南北兩旁沿著湖進入。向南出西關，經過赤山，翻越麥嶺和燕脂嶺（Yan Zhi Ling）。向北出錢唐門，登上秦王纜船石，經過秦望山和蜻蜓山兩座山。一直到駝峴嶺（Tuo Xian Ling）的山腳，向左走，進入袁公松門，到達行春橋。橋的西邊通往南邊的支路。過了行春橋大約二里路，南北兩條路匯合。稍微有一些居民和旅店，行人可以在這裡休息。再向西走二里路，進入二寺門，靠近合澗橋。過了合澗橋和龍跡橋兩座橋，從丹崖紫微亭，沿著石門澗走向冷泉亭，到達靈隱寺（Ling Yin Temple）。流水清澈，崖石環繞，形狀奇特，好像人工雕刻一樣，第一眼看到就讓人感到清爽。從合澗橋向南走，經過更曲水亭，以及新移澗，距離天竺寺（Tian Zhu Temple）的門很近。向西看，山峰重重疊疊，相互映襯，好像沒有盡頭。靈隱寺是晉朝開始建立的禪宗叢林。天竺寺是隋朝建立的講經場所。這座山從歙縣開始，從睦州彙集，在杭州西南跨越富春，西北控制餘杭。蜿蜒綿延數百里，到達武林山，於是展開，好像伸出左右臂膀。南邊延伸到燕脂嶺，北邊延伸到駝峴嶺。山峰的北邊升起的是高峰，戴著飛塔，擁抱著靈隱寺，高聳挺拔。高峰的東邊是屏風嶺。再往東是西峰（在郡的西邊）。再往東是駝峴嶺（民間叫做駝宛，是語音訛誤）。高峰的西邊是烏峰，再往西是石筍。再往西是楊梅石門。再往西是西源（也叫西庵）。從西源的右邊延伸出來的是石人。山峰南邊升起，遠遠望去顯得溫和的是白猿。從白猿的前面左邊伸出來的是香爐。再往前延伸到山澗的是興正。從白猿的前面右邊伸出來，樹木茂盛的是月桂。白猿的東邊是燕脂嶺。白猿的西邊是師子。再往西是五峰。再往西是白雲。再往西

【English Translation】 English version Composed by Shramana Qisong of Dongshan, Tan Jin, Teng Prefecture

Records and Inscriptions

A Record of the Wu Lin Mountains

The mountains are northwest of Hangzhou. The path enters from the north and south along the lake. To the south, it exits the West Gate, passes Chi Mountain, and crosses Mai Ling and Yan Zhi Ling (Rouge Ridge). To the north, it exits the Qiantang Gate, ascends the Qin Wang cable boat stone, and passes the Qin Wang Mountain and Dragonfly Mountain. It extends to the foot of Tuo Xian Ling (Camel Saddle Ridge), turns left, enters Yuan Gong Pine Gate, and reaches Xing Chun Bridge. The west side of the bridge leads to the southern branch road. After passing Xing Chun Bridge for about two li, the north and south roads converge. There are some residents and inns where travelers can rest. Continuing two li to the west, one enters the Er Si Gate, approaching He Jian Bridge. After crossing He Jian Bridge and Long Ji Bridge, from Dan Ya Zi Wei Pavilion, one follows the Shi Men Stream towards Leng Quan Pavilion, reaching Ling Yin Temple (Soul's Retreat Temple). The flowing water is clear, and the surrounding cliffs and rocks are strangely shaped, as if carved, giving a refreshing feeling at first sight. Heading south from He Jian Bridge, one passes Geng Qu Shui Pavilion and the newly moved Jian, close to the gate of Tian Zhu Temple (Heavenly Bamboo Temple). Looking west, the mountain peaks are layered upon each other, reflecting each other as if without end. Ling Yin Temple is a Chan forest that began in the Jin Dynasty. Tian Zhu Temple is a lecture gathering place established in the Sui Dynasty. The mountain starts from She County, gathers from Muzhou, crosses Fuchun in the southwest of Hangzhou, and controls Yuhang in the northwest. It meanders and extends for hundreds of miles, reaching the Wu Lin Mountains, where it spreads out like extending left and right arms. To the south, it extends to Yan Zhi Ling, and to the north, it extends to Tuo Xian Ling. The peak rising to the north of the mountain is called Gao Feng (High Peak), crowned with a flying pagoda and embracing Ling Yin Temple, towering majestically. To the east of Gao Feng is Ping Feng Ling (Screen Peak). Further east is Xi Feng (West Peak) (west of the prefecture). Further east is Tuo Xian Ling (commonly called Tuo Wan, which is a phonetic corruption). To the west of Gao Feng is Wu Feng (Crow Peak), and further west is Shi Sun (Stone Bamboo Shoot). Further west are Yang Mei Shi Men (Bayberry Stone Gate). Further west is Xi Yuan (West Source) (also called Xi An). Extending from the right of Xi Yuan is Shi Ren (Stone Man). The peak rising to the south, appearing gentle from a distance, is Bai Yuan (White Ape). Extending from the left in front of Bai Yuan is Xiang Lu (Incense Burner). Extending further forward to the mountain stream is Xing Zheng. Extending from the right in front of Bai Yuan, with lush trees, is Yue Gui (Moon Laurel). To the east of Bai Yuan is Yan Zhi Ling. To the west of Bai Yuan is Shi Zi (Lion). Further west is Wu Feng (Five Peaks). Further west is Bai Yun (White Cloud). Further west

者曰印西。南印西向前走迤邐于武林之中者曰無礙。又前者曰善住。並善住而特起者曰稽留(俗謂雞籠乃語訛也)其稽留之西者曰蓮華。有巖號玉女。其蓮華之東者曰飛來峰。乃西域異僧惠理所謂此吾國靈鷲小嶺之飛來者也。昔多靈仙隱焉。乃呼白猿而驗之。南屏天竺而北嶂靈隱。其巔有天然石樑西跨。其中有巖焉洞焉。洞曰龍泓。曰香林。巖曰理公。龍泓前者北瞰。後者東出。謂其潛徹異境絕浙江下過武林。然南北根望而起者。孱顏大有百峰多無名。其名之者唯二十有四。與城闉相去十有二里。周亦如之。秦漢始號虎林。以其棲白虎也。晉曰靈隱。用飛來故事也。唐曰武林。避諱也。或曰青林巖仙居洞。亦武林之別號耳。然其岪郁巧秀氣象清淑。而他山不及。若其雄拔高極。殆與衡廬羅浮異矣。其山八九月每夜霽月皎則天雨桂實。其壯如梧桐子。其水南流者謂之南澗。北流者謂之北澗。自合澗橋至於白雲峰之趾。凡八逾橋。其七石也。其一木也。北澗自龍跡橋至於西源峰之趾。凡七逾橋。其四石也。其三土木也。南澗源白雲峰之麓。東注會他支澗。逾第八橋之西復東注。會奚家澗入新移澗。出閘口曲流北之合澗橋。北澗源西源山之腹。東注過騰雲塢口稍逼楓樹塢口湍于第五橋下浸飛來峰趾匯于西塢。漾渟于洗耳。潭

【現代漢語翻譯】現代漢語譯本：那被稱為印西的山。在印西以南，朝著武林方向延伸的山被稱為無礙。再往前是善住山。與善住山相連，特別突起的山被稱為稽留（俗稱雞籠山，這是一種語音訛誤）。稽留山的西邊是蓮華山，那裡有一處名為玉女巖的巖石。蓮華山的東邊是飛來峰，據說是西域來的異僧惠理所說，是他們國家靈鷲山的小山峰飛來的。過去有很多神仙隱居在那裡，人們呼喚白猿來驗證。南面屏障著南屏山和天竺山，北面環繞著靈隱山。山頂有一道天然的石樑向西延伸。石樑中間有巖洞，分別叫做龍泓洞和香林洞，還有理公巖。龍泓洞的前面可以俯瞰，後面則朝向東方。據說它能穿透到奇異的境界，在浙江下面穿過武林。然而，從南北兩端拔地而起的山峰，大多平庸，一百座山峰中很多都沒有名字。被命名的只有二十四座，距離杭州城十二里，周長也差不多。秦漢時期最初被稱為虎林山，因為這裡棲息著白虎。晉代改名為靈隱山，取自飛來峰的故事。唐代改名為武林山，是爲了避諱。也有人說青林巖和仙居洞，也是武林山的別稱。然而，這座山峰高聳、秀麗，氣象清新，是其他山所不及的。至於它的雄偉和高峻，幾乎可以與衡山、廬山、羅浮山相媲美。每年的八九月，每當夜晚雨後月亮皎潔時，天上就會落下桂花果實，形狀像梧桐子。向南流淌的溪水被稱為南澗，向北流淌的溪水被稱為北澗。從合澗橋到白雲峰的山腳下，總共要經過八座橋，其中七座是石橋，一座是木橋。北澗從龍跡橋到西源峰的山腳下，總共要經過七座橋，其中四座是石橋，三座是土木橋。南澗發源于白雲峰的山腳下，向東注入其他支流，經過第八座橋的西邊又向東流，匯入奚家澗，進入新移澗，從閘口彎曲地向北流到合澗橋。北澗發源于西源山的腹地，向東流過騰雲塢口，稍微靠近楓樹塢口，在第五座橋下湍急地流淌，浸潤著飛來峰的山腳，匯聚在西塢，平靜地停留在洗耳潭。

【English Translation】 English version: That which is called Yinxi (Mountain name, meaning 'Seal West'). South of Yinxi, extending towards Wulin, is called Wuhai (Mountain name, meaning 'No Obstacle'). Further ahead is Shanzhu (Mountain name, meaning 'Good Abode'). Connected to Shanzhu and particularly prominent is called Jiliu (Mountain name, popularly known as 'Chicken Cage Mountain', a phonetic corruption). West of Jiliu is Lianhua (Mountain name, meaning 'Lotus Flower'). There is a rock called Yunu (Rock name, meaning 'Jade Maiden'). East of Lianhua is Feilai Peak (Peak name, meaning 'Flying-Over Peak'), said by the foreign monk Huili from the Western Regions to be a small peak that flew over from Lingjiu Mountain in his country. In the past, many immortals lived in seclusion there, and people would call upon white apes to verify this. To the south, it screens Nanping (Mountain name, meaning 'Southern Screen') and Tianzhu (Mountain name, meaning 'Heavenly Bamboo') Mountains, and to the north, it surrounds Lingyin (Mountain name, meaning 'Soul's Retreat') Mountain. At its peak, there is a natural stone beam extending westward. In the middle of it, there are caves called Longhong (Cave name, meaning 'Dragon's Deep') and Xianglin (Cave name, meaning 'Fragrant Forest'), and the Ligong Rock (Rock name, meaning 'Li's Public'). The front of Longhong Cave overlooks the view, while the back faces east. It is said to penetrate into strange realms, passing under Wulin below Zhejiang. However, the mountains that rise from the north and south are mostly mediocre, with many of the hundred peaks unnamed. Only twenty-four have been named, and they are twelve li (Chinese unit of distance, approximately 500 meters) away from the city, with a similar circumference. During the Qin and Han dynasties, it was initially called Hulin (Mountain name, meaning 'Tiger Forest') Mountain because white tigers lived there. During the Jin dynasty, it was renamed Lingyin Mountain, taking from the story of Feilai Peak. During the Tang dynasty, it was renamed Wulin Mountain to avoid a taboo. Some say that Qinglin Rock (Rock name, meaning 'Green Forest') and Xianju Cave (Cave name, meaning 'Immortal's Residence') are also alternative names for Wulin Mountain. However, this mountain is towering, beautiful, and has a fresh atmosphere, which other mountains cannot match. As for its majesty and height, it is almost comparable to Heng Mountain, Lu Mountain, and Luofu Mountain. Every year in August and September, whenever the moon is bright after a rain at night, osmanthus fruits fall from the sky, shaped like tung tree seeds. The stream flowing south is called the Nanjian (Stream name, meaning 'Southern Stream'), and the stream flowing north is called the Beijian (Stream name, meaning 'Northern Stream'). From Hejian Bridge (Bridge name, meaning 'Confluence Stream Bridge') to the foot of Baiyun Peak (Peak name, meaning 'White Cloud Peak'), there are a total of eight bridges, seven of which are stone bridges and one is a wooden bridge. The Beijian flows from Longji Bridge (Bridge name, meaning 'Dragon's Trace Bridge') to the foot of Xiyuan Peak (Peak name, meaning 'Western Source Peak'), passing a total of seven bridges, four of which are stone bridges and three are earth-wood bridges. The Nanjian originates from the foot of Baiyun Peak, flows east to join other tributaries, passes west of the eighth bridge, and then flows east again, joining Xijia Stream (Stream name, meaning 'Xi's Family Stream'), entering Xinyi Stream (Stream name, meaning 'Newly Moved Stream'), and flowing north in a curved path from the Zha Kou (Place name, meaning 'Gate Mouth') to Hejian Bridge. The Beijian originates from the belly of Xiyuan Mountain, flows east past Tengyun Wu Kou (Place name, meaning 'Soaring Cloud Dock Mouth'), slightly approaching Fengshu Wu Kou (Place name, meaning 'Maple Tree Dock Mouth'), flowing rapidly under the fifth bridge, soaking the foot of Feilai Peak, converging in Xiwu (Place name, meaning 'Western Dock'), and calmly resting in Xier Tan (Pond name, meaning 'Ear-Washing Pond').

潴于渦渚東嶼(亦謂之暖泉也)瀲滟于冷泉亭下。經呼猿石門澗。濽激於伏龍泓。過龍跡橋下東注。與合澗又東注越二里。過行春橋下。出靈隱浦入錢唐湖。古所謂錢源泉出武林山。此其是也。南北之澗雖多。多無名。然皆會二澗。其並南澗而入者曰南塢(南人謂谷為塢谷音浴也)並北澗而入者曰北塢。而北益有支塢者六。曰靈隱。曰巢楊。曰白沙。曰大同。曰騰雲。曰西源。是六塢者皆有佛氏精舍。曰靈隱。曰碧泉。曰法安。曰資嚴。曰辯利。曰無著。曰無量壽。曰定慧。曰永安。曰彌陀。曰吉祥。曰西庵。其精舍凡十有三(缺一名)其十者在支塢。其三者廢。其三者宅。正塢南亦有支塢(或無南字)皆有精舍。曰天竺。曰興聖。曰崇壽講聚也。曰慶寧。曰永清。曰金佛。曰德澄。曰福光。曰天竺禪叢也。古觀音氏垂象與人乞靈。曰永寧。其精舍凡十。其五在支塢其五廢。其五宅。正塢諸塢皆有居民錯雜。其毀處幾成村墅。然無坂。墾不牧牛犢羊豕。水陸不甚污。其人不事弋釣虞獵。以樵荈自業。然同其在古潔靜清勝之風。未嘗混也。其俗在南塢者窮於白雲峰之巔。在北塢者至於西源。則坡𡊇西趨西溪南通南蕩。其泉之南出者曰月桂。曰伏犀。曰丹井。曰永清。曰偃松。曰聰明。曰倚錫。凡泉之源七。其一月桂。在

【現代漢語翻譯】現代漢語譯本：（泉水）匯聚在渦渚東嶼（也叫做暖泉）並在冷泉亭下盪漾。流經呼猿石和石門澗，衝擊伏龍泓。經過龍跡橋下向東流去，與合澗匯合後繼續向東流二里，經過行春橋下，流出靈隱浦進入錢塘湖。古人所說的錢源泉出自武林山，就是指這裡。南北兩邊的山澗雖然很多，但大多沒有名字，不過都匯入這兩條主澗。從南澗匯入的叫做南塢（南方人稱山谷為塢，塢讀作浴），從北澗匯入的叫做北塢。北塢還有六條支塢，分別是靈隱塢、巢楊塢、白沙塢、大同塢、騰雲塢和西源塢。這六個塢都有佛寺精舍，分別是靈隱寺、碧泉庵、法安寺、資嚴寺、辯利院、無著院、無量壽院、定慧院、永安院、彌陀院、吉祥院和西庵。總共有十三座精舍（缺少一個名字），其中十座在支塢，三座已經廢棄，三座變成了民宅。正塢南邊也有支塢（有的沒有『南』字），都有精舍，分別是天竺寺、興聖寺（是講經聚會的場所）、崇壽寺、慶寧寺、永清寺、金佛寺、德澄寺、福光寺、天竺禪寺（是禪修的場所），還有古觀音像供人祈求靈驗的永寧寺。總共有十座精舍，其中五座在支塢，五座已經廢棄，五座變成了民宅。正塢和各個支塢都有居民雜居，被毀壞的地方幾乎成了村莊，但是沒有山坡，不進行開墾和放牧牛羊豬，水陸環境不是很臟。這裡的人不從事射鳥捕魚的活動，以砍柴和採茶為生，仍然保持著古代潔凈清幽的風氣，沒有被世俗混淆。他們的習俗是，在南塢的人居住在白雲峰頂，在北塢的人居住在西源。坡地向西延伸到西溪，向南通往南蕩。從南邊流出的泉水有月桂泉、伏犀泉、丹井泉、永清泉、偃松泉、聰明泉、倚錫泉，總共有七處泉源，其中月桂泉在……

【English Translation】 English version: It gathers at the eastern islet of Wozhu (also called Warm Spring) and ripples beneath the Cold Spring Pavilion. It passes through the Calling Ape Rock and Stone Gate Stream, surging through the Crouching Dragon Pool. It flows eastward under the Dragon Track Bridge, merging with the Hejian Stream and continuing east for two miles, passing under the Xingchun Bridge, flowing out of Lingyin Shore and into Qiantang Lake. The ancient saying that the Qianyuan Spring originates from Mount Wulin refers to this place. Although there are many streams to the north and south, most are unnamed, but they all converge into these two main streams. The one that merges from the south is called Nanwu (southerners call valleys 'wu,' pronounced 'yu'), and the one that merges from the north is called Beiwu. Beiwu also has six branch wus: Lingyin Wu, Chaoyang Wu, Baisha Wu, Datong Wu, Tengyun Wu, and Xiyuan Wu. These six wus all have Buddhist monasteries, namely Lingyin Temple, Biquan Hermitage, Fa'an Temple, Ziyan Temple, Bianli Courtyard, Wuzhuo Courtyard, Wuliangshou Courtyard, Dinghui Courtyard, Yong'an Courtyard, Mituo Courtyard, Jixiang Courtyard, and Xi'an Hermitage. There are a total of thirteen monasteries (one name is missing), ten of which are in the branch wus, three of which have been abandoned, and three of which have become residences. South of the main wu, there are also branch wus (some without the word 'south'), all with monasteries, namely Tianzhu Temple, Xingsheng Temple (a place for lecturing and gatherings), Chongshou Temple, Qingning Temple, Yongqing Temple, Jinfo Temple, Decheng Temple, Fuguang Temple, Tianzhu Chan Temple (a place for Chan practice), and the ancient Guanyin statue at Yongning Temple, where people pray for blessings. There are a total of ten monasteries, five of which are in the branch wus, five of which have been abandoned, and five of which have become residences. Residents live mixed in the main wu and various branch wus, and the destroyed places have almost become villages, but there are no slopes, and there is no cultivation or grazing of cattle, sheep, and pigs. The water and land environment is not very dirty. The people here do not engage in bird hunting or fishing, but make a living by chopping wood and picking tea, still maintaining the ancient clean and quiet atmosphere, not mixed with the secular world. Their customs are that those in Nanwu live on the peak of Baiyun Peak, and those in Beiwu live in Xiyuan. The slopes extend westward to Xixi and southward to Nandang. The springs that flow out from the south are Yuegui Spring (Moon Laurel Spring), Fuxi Spring (Crouching Rhinoceros Spring), Danjing Spring (Red Well Spring), Yongqing Spring (Eternal Purity Spring), Yansong Spring (Reclining Pine Spring), Congming Spring (Intelligence Spring), and Yixi Spring (Leaning Staff Spring), with a total of seven spring sources, of which Yuegui Spring is located in...

天竺寺。其一伏犀。在西來峰之巔。流液不常。其五皆在支塢。其泉之北出者曰冷泉。曰韜光。曰白沙。曰石筍。曰白公。茶井。曰無著偃松。曰永安北源。曰彌陀西源。曰騰雲上源西庵也。凡泉之源九。其一冷泉。在澗壖。其八在支塢南塢。其古人之遺蹟。若吳葛縣(正字避廟諱)之葛塢者。若晉葛洪之丹井者。若宋謝靈運之翻經臺者。若隋真觀所標之佛骨塔者。若唐道標杜多之草堂者。其北塢。若漢陸棣之九師堂者。若晉葛洪之伏龍石門者。若晉許邁之思真堂者。若晉惠理之燕寂巖者。若晉杜師明之謝客亭者。若宋智一之飯猿臺者。若呼猿澗者。若梁簡文所記之石像者。若梁朱世卿之朱墅者。若唐白居易之烹茶井者。若唐袁仁敬之袁君亭者。二塢總十有六事。徒古今相傳。雖名存而其事頗亡。不可按而備書。其山無怪禽丑獸。唯巢構之樹最為古木。松筠藥物果蓏與他山類。唯美荈與靈山之所生枇杷桂花發奇香異耳。

游南屏山記

由山之麓而上百步許。則東趨抵于霽云亭。西趨則傴僂。過小石門抵于積翠亭。由霽云亭益東至於幽居洞。洞之東則深林茂草也。由積翠亭益西則入于叢竹之間。陰陰森森殆不可勝數。有石座環布中可函丈。由積翠亭西曲折而上抵于發幽亭。視錢唐城郭若見諸掌。差發幽亭而

【現代漢語翻譯】現代漢語譯本：天竺寺。其中一個伏犀泉，在西來峰的頂端，泉水流出不定時。其餘五個都在支塢。從支塢北面流出的泉水有冷泉、韜光泉、白沙泉、石筍泉、白公茶井、無著偃松泉、永安北源泉、彌陀西源泉、騰雲上源西庵泉。總共有九個泉水的源頭。其中一個冷泉，在山澗邊。其餘八個在支塢南塢。古人遺留下來的遺蹟，有吳國葛縣（爲了避諱廟號而改字）的葛塢，晉朝葛洪的丹井，宋朝謝靈運的翻經臺，隋朝真觀所立的佛骨塔，唐朝道標杜多的草堂。北塢有漢朝陸棣的九師堂，晉朝葛洪的伏龍石門，晉朝許邁的思真堂，晉朝惠理的燕寂巖，晉朝杜師明的謝客亭，宋朝智一的飯猿臺，還有呼猿澗，梁簡文帝所記載的石像，梁朝朱世卿的朱墅，唐朝白居易的烹茶井，唐朝袁仁敬的袁君亭。兩個塢總共有十六處遺蹟。只是古今相傳，雖然名字還在，但很多事蹟已經消失了，無法一一考證並詳細記錄。這座山上沒有奇怪的鳥獸，只有築巢的樹木最為古老。松樹、竹子、藥材、果實和瓜類與其他山上的類似。只有這裡出產的美茶和靈山所生的枇杷、桂花散發出奇異的香味。游南屏山記從山腳向上走大約一百步，向東走就到達霽云亭。向西走則要彎腰，經過小石門到達積翠亭。從霽云亭再向東走就到達幽居洞。幽居洞的東面是茂密的森林和野草。從積翠亭再向西走就進入竹林之中，陰暗茂密幾乎數不清。有一塊石座環繞，中間大約有一丈見方。從積翠亭向西彎曲向上走就到達發幽亭。看錢塘的城郭就像看手掌上的東西一樣。離開發幽亭再...

【English Translation】 English version: Tianzhusi Temple. One of its Fuxi Springs (hidden spring), is at the summit of Xilai Peak (Coming-from-the-West Peak), its flow is not constant. The other five are all located in Zhiwu (Branch Dock). The springs that flow out from the north of Zhiwu are called Lengquan (Cold Spring), Taoguang (Hidden Light), Baisha (White Sand), Shisun (Stone Bamboo Shoot), Bai Gong Chajing (Lord Bai's Tea Well), Wuzhuo Yansong (Wuzhuo's Reclining Pine), Yong'an Beiyuan (Yong'an Northern Source), Mituo Xiyuan (Amitabha Western Source), and Tengyun Shangyuan Xi'an (Ascending Cloud Upper Source Western Hermitage). There are a total of nine spring sources. One of them, Lengquan (Cold Spring), is located by the mountain stream. The other eight are in Zhiwu's Nanwu (Southern Dock). The relics left by the ancients include Ge Wu of Ge Xian (Ge County, renamed to avoid the temple name) of the Wu Kingdom, Danjing (Elixir Well) of Ge Hong of the Jin Dynasty, the Fanjingtai (Sutra Translation Platform) of Xie Lingyun of the Song Dynasty, the Foguta (Buddha Bone Pagoda) erected by Zhenguan of the Sui Dynasty, and the Caotang (Thatched Cottage) of Daobiao Duoduo of the Tang Dynasty. In Beiwu (Northern Dock) are the Jiushitang (Nine Teachers Hall) of Lu Di of the Han Dynasty, the Fulong Shimen (Subduing Dragon Stone Gate) of Ge Hong of the Jin Dynasty, the Sizhentang (Thinking Truth Hall) of Xu Mai of the Jin Dynasty, the Yanji Yan (Quiet Rock) of Hui Li of the Jin Dynasty, the Xieke Ting (Thanking Guest Pavilion) of Du Shiming of the Jin Dynasty, the Fanyuan Tai (Feeding Monkeys Platform) of Zhiyi of the Song Dynasty, as well as the Huyu澗 (Calling Monkeys Stream), the Shixiang (Stone Statue) recorded by Emperor Jianwen of the Liang Dynasty, the Zhushu (Zhu's Villa) of Zhu Shiqing of the Liang Dynasty, the Pengcha Jing (Tea Brewing Well) of Bai Juyi of the Tang Dynasty, and the Yuanjun Ting (Lord Yuan's Pavilion) of Yuan Renjing of the Tang Dynasty. The two docks have a total of sixteen relics. They are merely passed down through the ages, and although the names remain, many of the events have disappeared, making it impossible to verify and record them in detail. This mountain has no strange birds or beasts, only the nesting trees are the most ancient. The pines, bamboos, medicinal herbs, fruits, and melons are similar to those on other mountains. Only the fine tea produced here and the loquats and osmanthus flowers grown on Lingshan (Spirit Mountain) emit a peculiar fragrance. A Record of Touring South Screen Mountain Ascending about a hundred steps from the foot of the mountain, heading east will lead to Jiyun Ting (Clearing Cloud Pavilion). Heading west requires stooping, passing through Xiaoshimen (Small Stone Gate) to reach Jicui Ting (Accumulated Greenery Pavilion). Continuing east from Jiyun Ting leads to Youju Dong (Secluded Residence Cave). To the east of Youju Dong is dense forest and weeds. Continuing west from Jicui Ting enters a bamboo forest, dark and dense, almost countless. There is a stone seat surrounded in the middle, about a zhang (approximately 3.3 meters) square. Ascending west in a winding path from Jicui Ting leads to Fayou Ting (Revealing Seclusion Pavilion). Viewing the city of Qiantang is like seeing things on the palm of one's hand. Leaving Fayou Ting...

東至於白雲亭。由白雲亭之東厥徑枝分。所往皆入乎茂林修竹。不知其極矣。由發幽亭又曲折而上。援蘿蔓陵層崖。履危磴至於山之巔。一顧四達廊如也。吳江越岫儼然在乎眸子。其山控鳳凰城之西偏南走湖上。高視靈鷲而俯揖胥山。大約從麓至頂。巖石皆奇。殊形詭狀世所無有。如人物禽獸飛走騰踴。往往至乎雲氣歘作交相掩映。真若神鬼效靈。千變萬化眩人心目。或聞是山者初棄于莽蒼。雖樵蘇豎子莫之肯顧。培塿丘垤尚恐不得與之為比。一日為好事者所知。辟而發之。杭人之來視莫不驚怪。以為天墜地涌。皆恨所以得之太晚。遊觀者於是推高。是山雖瀕湖。千巖萬壑莫出其右者。至於名聞京邑。而賢士大夫皆樂為是游。故有來江東者。不到南屏山以謂不可。余因思天下四方有道之士。晦昧於世與俗輩浮沉。如南屏之始者抑亦多矣。彼有道者必抱奇材異德卓卓絕類。使會知己者引而振之。資其輔相聖人之道而刑儀人倫。不亦偉乎。可觀與夫山石游物。又不可同日而語哉。余嗜山水之甚者也。始見南屏山。且喜以謂。一遊無以饜吾之心。不若棲其陰藪常游其間。故今年樂來息肩於此。日必策杖獨往。至其幽處也。思慮衝然。天下之志通。至其曠處也思慮超然。天下之事見。至其極深且靜處也(或無極深且三字)沖寞

【現代漢語翻譯】現代漢語譯本：向東到達白雲亭。從白雲亭向東，小路分叉，通往的地方都是茂密的樹林和高大的竹子，不知盡頭在哪裡。從發幽亭再曲折向上，攀援著藤蔓，登上層層山崖，踩著危險的石階到達山頂。環顧四周，空曠開闊。吳江和越地的山峰清晰地映入眼簾。這座山控制著鳳凰城的西南部，向南延伸到湖上，高高地俯視著靈鷲峰（Grdhrakuta，佛教名山），又像是向胥山致意。大概從山腳到山頂，巖石都非常奇特，形狀怪異，世上罕見。有的像人物禽獸，飛奔跳躍，常常在雲霧升起時，互相掩映，真像是神鬼顯靈，千變萬化，讓人眼花繚亂。聽說這座山最初被遺棄在荒野之中，即使是砍柴的孩童也不肯看一眼，覺得它連小土堆都比不上。有一天，被有心人發現了，開闢出來。杭州人來觀看，無不驚歎，認為像是從天上掉下來，從地裡涌出來一樣，都後悔發現得太晚了。遊覽觀賞的人因此推崇它，認為這座山雖然靠近西湖，但千巖萬壑沒有能超過它的。以至於名聲傳到京城，賢士大夫都樂於來這裡遊玩。所以有來江東的人，如果不到南屏山，就覺得不完整。我因此想到，天下四方有才德的人，被埋沒在世俗之中，與庸俗之輩同流合污，就像最初的南屏山一樣，恐怕也很多吧。那些有才德的人必定懷抱奇特的才能和卓越的品德，遠遠超過常人，如果能遇到賞識自己的人，引導他們，幫助他們輔佐聖人的事業，成為人們行為的榜樣，那不是非常偉大嗎？可以觀賞的山石游物，又怎麼能和他們相提並論呢？我非常喜愛山水。最初見到南屏山，非常高興，認為一次遊覽無法滿足我的心願，不如住在山陰，經常在山中游玩。所以今年高興地來到這裡休息，每天都要拄著枴杖獨自前往。到了幽靜的地方，思緒開闊，天下的道理都明白了；到了空曠的地方，思緒超脫，天下的事情都看清楚了；到了極其深邃安靜的地方，心境空明寂靜。 English version: Eastward it reaches Baiyun Pavilion (White Cloud Pavilion). East of Baiyun Pavilion, the paths branch out, all leading into dense forests and tall bamboos, their ends unknown. From Fayou Pavilion (Pavilion of Unveiling Seclusion), it winds upwards, clinging to vines, ascending layered cliffs, and treading precarious steps to the summit. A single glance reveals a panoramic view. The Wu River and the Yue peaks are clearly visible. The mountain controls the western part of Phoenix City, extending south towards the lake, looking down upon Lingjiu Peak (Grdhrakuta, Vulture Peak) and bowing to Xu Mountain. Roughly from the foot to the summit, the rocks are all extraordinary, with strange and unusual shapes, unparalleled in the world. Some resemble human figures, birds, and beasts, flying, running, leaping, and dancing. Often, as clouds rise, they obscure and reflect each other, truly like spirits manifesting, with a myriad of transformations dazzling the eyes. It is said that this mountain was initially abandoned in the wilderness, and even woodcutters would not glance at it, deeming it inferior even to small mounds. One day, it was discovered by someone with a discerning eye and developed. People from Hangzhou came to see it and were all amazed, thinking it had fallen from the sky or sprung from the earth, regretting that they had discovered it so late. Visitors therefore praised it, considering that although this mountain is near West Lake, none of the thousands of cliffs and valleys can surpass it. Its fame even reached the capital, and virtuous scholars and officials all enjoyed visiting it. Therefore, those who come to Jiangdong feel that a trip is incomplete without visiting Nanping Mountain. I therefore think that many talented and virtuous people in the world are obscured by society, drifting along with the vulgar, just like Nanping Mountain in its early days. Those virtuous people must possess extraordinary talents and outstanding virtues, far surpassing ordinary people. If they can meet someone who appreciates them, guiding and uplifting them, helping them to assist the cause of the sages and become models of human behavior, would that not be truly great? The scenic rocks and natural objects cannot be compared to them. I am extremely fond of mountains and waters. When I first saw Nanping Mountain, I was very happy, thinking that a single visit could not satisfy my heart. It would be better to live in its shade and frequently wander within it. Therefore, this year I am happy to come here to rest, and every day I must walk alone with a staff. When I reach a secluded place, my thoughts become open, and the principles of the world become clear. When I reach an open place, my thoughts become transcendent, and the affairs of the world become visible. When I reach an extremely deep and quiet place, my mind becomes empty and still.

【English Translation】 Eastward it reaches Baiyun Pavilion (White Cloud Pavilion). East of Baiyun Pavilion, the paths branch out, all leading into dense forests and tall bamboos, their ends unknown. From Fayou Pavilion (Pavilion of Unveiling Seclusion), it winds upwards, clinging to vines, ascending layered cliffs, and treading precarious steps to the summit. A single glance reveals a panoramic view. The Wu River and the Yue peaks are clearly visible. The mountain controls the western part of Phoenix City, extending south towards the lake, looking down upon Lingjiu Peak (Grdhrakuta, Vulture Peak) and bowing to Xu Mountain. Roughly from the foot to the summit, the rocks are all extraordinary, with strange and unusual shapes, unparalleled in the world. Some resemble human figures, birds, and beasts, flying, running, leaping, and dancing. Often, as clouds rise, they obscure and reflect each other, truly like spirits manifesting, with a myriad of transformations dazzling the eyes. It is said that this mountain was initially abandoned in the wilderness, and even woodcutters would not glance at it, deeming it inferior even to small mounds. One day, it was discovered by someone with a discerning eye and developed. People from Hangzhou came to see it and were all amazed, thinking it had fallen from the sky or sprung from the earth, regretting that they had discovered it so late. Visitors therefore praised it, considering that although this mountain is near West Lake, none of the thousands of cliffs and valleys can surpass it. Its fame even reached the capital, and virtuous scholars and officials all enjoyed visiting it. Therefore, those who come to Jiangdong feel that a trip is incomplete without visiting Nanping Mountain. I therefore think that many talented and virtuous people in the world are obscured by society, drifting along with the vulgar, just like Nanping Mountain in its early days. Those virtuous people must possess extraordinary talents and outstanding virtues, far surpassing ordinary people. If they can meet someone who appreciates them, guiding and uplifting them, helping them to assist the cause of the sages and become models of human behavior, would that not be truly great? The scenic rocks and natural objects cannot be compared to them. I am extremely fond of mountains and waters. When I first saw Nanping Mountain, I was very happy, thinking that a single visit could not satisfy my heart. It would be better to live in its shade and frequently wander within it. Therefore, this year I am happy to come here to rest, and every day I must walk alone with a staff. When I reach a secluded place, my thoughts become open, and the principles of the world become clear. When I reach an open place, my thoughts become transcendent, and the affairs of the world become visible. When I reach an extremely deep and quiet place, my mind becomes empty and still.

涔寂神與道合。乘浩氣沐清風。陶然嗒然若在乎萬物之初。是故志之。以示其將來有慕我而為游者也。

解獨秀石名(名或作志)

某既名獨秀石。章表民以其名為未當。且以詩評之。更曰。獨怪石表民能文。其取義必遠。然吾獨秀之義亦未始與人語。因得論之。世俗所謂怪石者。必以其詭異形狀類乎禽獸人物者也。為之焉。如是則屏山之石盈巖溢壑。無不如禽獸人物者也。何獨一石謂之怪耶。夫獨秀石有拔數仞嶷然特立於山之東南隅。端莊不與眾石同趨附。頗似正人端士抱道自處。不以事勢為朋黨。大凡物稟秀氣而產生者。其所樹立必嶄然超出其群。吾所謂獨秀石者。意其鐘得秀氣能自植立。不與其類相為附麗。要詩人歌以張之。蓋欲有所警耳。茍以怪石名之。彼眾人者自能命之。何待不腆而名之耶。無已吾請從於獨秀石。

無為軍崇壽禪院轉輪大藏記

崇壽精舍轉輪藏成。乃因天竺月師遺書。故為書之。按其書曰。崇壽院籍屬無為軍。為城中之[塽-(爻爻)+((人/人)(人/人))]塏也。昔沙門義懷於此說法。聚徒懷之。徒既眾且盛。而經教缺然。患其無所視覽。而清河張拱感是遽相率其邑人出財鳩工。謀寫先佛三藏之說。而懷師以他命。既去覆命。今沙門凈因往繼之。而

張拱益與其院僧曰。慈愿等戮力必成其事。既而因師復使僧處仁等慕匠氏為轉輪藏以置其經。然藏有殿。環殿以眾屋。總若干楹。內建佛像法器。金碧照耀皆儼然可觀。其用錢凡七百萬。夫轉輪藏者非佛之制度。乃行乎梁之異人傳翕大士者。實取乎轉法輪之義耳。其意欲人皆預於法也。法也者生靈之大本。諸佛之妙道者也。諸佛以是而大明。群生以是而大昧。聖賢乃推己之明而正人之昧。故三藏之取諭者諭於此也。五乘之所歸者歸於此也。然其理幽微其義廣博。殆非眾人概然而輒得。故益其藏而輪之。姑使乎扶輪而轉藏者。欲其概眾普得(或闕此四字)漸染佛法而預其勝緣。則于道其庶幾乎。是亦至人攝化群生之一端耳。其意遠且大矣。今因師從而效之。其所存不亦至乎。可書也。至和三年季夏十日記。

漳州崇福禪院千佛閣記

太常崔禮部。發使自通走杭遺書某曰。崇福閣成。慕仲靈志之。某初不敢為徐思崔公名大夫也。嘗為我以輔教編布之京闕。於我有高義。今益以他勝事囑我。是豈宜違之耶。遂引其事而書之。崇福在漳南為大精舍。徒眾常五百人。聚居申申然。尊大比丘顯微為長老。微師統此方五年。其屋廬大小治之以完。初其居之東有隙地。微師意其形勝可置之佛閣。乃引其州人王文渥謀。始居

【現代漢語翻譯】現代漢語譯本：張拱益對他的寺院僧人說：『慈愿等人同心協力，必定能完成這件事。』不久，因為仰慕前人的做法，又讓僧人處仁等人效仿工匠製作轉輪藏，用來放置佛經。這個轉輪藏有殿宇，殿宇周圍環繞著許多房屋，總共有若干間。裡面安置著佛像和法器，金碧輝煌，莊嚴肅穆，非常壯觀。總共花費了七百萬錢。所謂轉輪藏，並非佛陀的制度，而是盛行於梁朝的奇人傳翕大士所創。實際上是取自『轉法輪』的意義。他的意思是想讓人們都能參與到佛法中來。佛法是眾生的根本，是諸佛的微妙之道。諸佛憑藉它而大放光明，眾生因為它而深陷迷惑。聖賢於是推己及人，用自己的光明來匡正他人的迷惑。所以三藏（Sānzàng，指經、律、論）的取譬，就在於此。五乘（Wǔchéng，指人、天、聲聞、緣覺、菩薩）的歸宿，也在這裡。然而其中的道理幽深微妙，其中的意義廣闊博大，大概不是眾人能夠輕易理解的。所以增設轉輪藏，並且轉動它，暫且讓扶著輪子轉動藏經的人，希望他們能夠普遍地、逐漸地受到佛法的薰染，從而參與到殊勝的因緣中來。這樣，對於佛道，或許就接近了吧。這也是至人攝受教化眾生的一種手段罷了。他的用意深遠而偉大啊。如今因循前人的做法而效仿它，那麼我們所追求的，不也是至高的嗎？可以記載下來。至和三年季夏十日記。

漳州崇福禪院千佛閣記

太常崔禮部派使者從通州趕到杭州，送信給我說：『崇福閣建成了，希望仲靈你來撰寫一篇記。』我起初不敢答應，因為我自認為不如徐思和崔公（Cuī Gōng）這樣的大人物。崔公曾經爲了我，把輔教編布到京城，對我有很高的恩義。現在又用這件殊勝的事情來囑託我，這怎麼能違背呢？於是就根據這件事來寫了這篇記。崇福寺在漳州南部，是一座大型的精舍。僧眾常常有五百人。聚集居住，秩序井然。推舉大比丘顯微（Xiǎnwēi）為長老。顯微法師主持這座寺院五年，把寺院的房屋大小都修繕完善。起初，寺院的東邊有一塊空地，顯微法師認為那裡的地形優越，可以建造佛閣。於是就和漳州人王文渥（Wáng Wénwò）商議。開始建造。

【English Translation】 English version: Zhang Gongyi said to the monks of his monastery: 'Ci Yuan and others must work together to accomplish this task.' Soon after, admiring the practices of predecessors, he had the monks Chu Ren and others imitate craftsmen to create a revolving scripture repository (zhuǎnlúnzàng, revolving scripture repository) to house the Buddhist scriptures. This repository has a hall, surrounded by many houses, totaling several bays. Inside are placed Buddha statues and Dharma instruments, resplendent in gold and jade, solemn and magnificent. It cost a total of seven million coins. The revolving scripture repository is not a system of the Buddha, but was created by the extraordinary person Chuan Xi Dashi (Chuán Xī Dàshì, Great Master Chuan Xi) of the Liang Dynasty. It actually takes the meaning of 'turning the Dharma wheel' (zhuǎnfǎlún, turning the Dharma wheel). His intention was to allow people to participate in the Dharma. The Dharma is the great foundation of living beings, the wonderful path of all Buddhas. The Buddhas use it to shine brightly, and sentient beings are confused by it. Therefore, sages and virtuous people extend their own light to correct the confusion of others. So the analogy of the Three Baskets (Sānzàng, Three Baskets, referring to the Sutra, Vinaya, and Abhidharma) lies in this. The destination of the Five Vehicles (Wǔchéng, Five Vehicles, referring to humans, devas, Sravakas, Pratyekabuddhas, and Bodhisattvas) also lies here. However, the principles within are profound and subtle, and the meaning is vast and broad, probably not something that everyone can easily understand. Therefore, the revolving scripture repository is added and rotated, temporarily allowing those who hold the wheel to turn the repository, hoping that they can universally and gradually be influenced by the Buddha's teachings, thereby participating in the auspicious causes. In this way, perhaps they will be closer to the path. This is also one of the means by which the perfect man embraces and transforms sentient beings. His intention is far-reaching and great. Now, following the practices of predecessors and imitating it, isn't what we are pursuing also supreme? It can be recorded. Written on the tenth day of the third month of the year Zhihe three.

Record of the Thousand Buddha Pavilion of Chongfu Chan Monastery in Zhangzhou

The Taichang official Cui Libu sent a messenger from Tongzhou to Hangzhou, sending me a letter saying: 'The Chongfu Pavilion has been completed, and I hope that you, Zhongling, will write a record of it.' I initially dared not agree, because I considered myself inferior to great figures like Xu Si and Cui Gong (Cuī Gōng). Cui Gong once helped me to spread the teachings to the capital, and had great kindness towards me. Now he entrusts me with this auspicious matter, how can I refuse? So I wrote this record based on this matter. Chongfu Monastery is located in the south of Zhangzhou, and is a large monastery. There are often five hundred monks. They gather and live in an orderly manner. They elected the great Bhikkhu Xianwei (Xiǎnwēi) as the elder. Master Xianwei has presided over this monastery for five years, and has repaired and improved the monastery's houses, large and small. Initially, there was an open space to the east of the monastery, and Master Xianwei believed that the terrain there was excellent and that a Buddha pavilion could be built. So he discussed it with Wang Wenwo (Wáng Wénwò) of Zhangzhou. They began to build.

無何。客有來謂曰。今山中水大漲。盡浮其久積之材。出乎江涘。是足成爾也。微師以其感會。遂大出其寺錢百餘萬。王文渥益施二十五萬助之。其州之僧者俗者不啻三十人。因各相助勸其閭里之樂善者出財。合刻賢劫千佛與五百應真之像。並彩繪五百應真者。始至和甲午仲冬役土木工遒遒日不稍輟。明年方秋而其閣成。巋然九間陵空跨虛。飛橋危亭騫涌旁出。其所造之像繪事既竟。即迎而內之。釋迦彌勒藥師則位乎其中。千如來則列於前后左右也。閣之下亦以釋迦文殊普賢眾聖之像而位乎其中。五百應真與十六大聲聞則列其四向。嘉祐初而龍巖人曰楊飾者。益於其閣之南為大阿羅漢。浴室廊廡環之。備法事也。然其規模壯麗。閩人偉之。謂是閩者乃吾閩樓觀之冠也。若賢劫千如來者。蓋在此劫與吾釋迦文佛相先後而見乎人間世也。與夫天地群靈萬有。而為博大勝緣者也。然聖人垂像與于天下後世。固欲其人天者觀像以性乎無像。其次欲其睹像以發其善心。其次欲其瞻像以預其勝緣。性乎無像近至也。發乎善心向道也。預乎勝緣漸上善也。是三者雖于其功小差。及其當世後代成德則一也。崔公書曰。微師高行人能與人為勝事。人皆樂從之。蒙奇其作佛閣意適合乎聖人垂像之謂。則崔氏之所稱驗矣。南方之人宜知其心無

謂微師徒事土木。而夸邁世俗耳。彼方袍之後來者有所營為。亦宜視法于微也。嘉祐四年己亥孟秋之晦日。靈隱之永安山舍記。

泐潭雙閣銘(並敘)

大長老曉月。字公晦。領禪者于泐潭十有五年矣。其道既傳。益欲治其精廬。其徒居晉。遂以師之意勸其鄉人。裒金起閣于寺庭之左。寺亦出財助之。復勸乎呂氏之良婦曰。胡氏鄒氏施錢十萬起閣于庭之右。右者置慈氏之像。左者桓鳧氏之鐘。又礱密石為涌道(與周禮涌道異義也)于其閣之前者十餘丈。費緡錢凡五十餘萬。嘉祐庚子之仲春畢。其繪事落成。居晉乃因其師遺書。求蒙文而志之。然吾與公晦雅素相德最厚善。而公晦為閣之心吾知之矣。公晦之意在道不在閣。閣乃寓其意耳。夫入道莫先乎見聞。今其閣之以像者。正人之所見也。閣之以鐘者。發人之所聞也。欲其即見而明妙。即聞而頓覺。乃不在語言不資文字而挺然獨得。與吾教外所傳之宗合。公晦之心固如此也。不爾吾公晦豈肯徒事其土木也。泐潭山水清勝。乃昔大禪德道一馬祖遺蹟之地一公道在佛氏之教為大至。公晦居是有所為。又能益推道於人。其於一公始有所振也。而與夫施者為福為勝利。詎可量乎。美哉公晦。又閑治世聖人之書其識精通。於今之禪者尤為賢豪。故以其閣復為之。銘曰

。

惟閣鏗鐘。惟閣儼像。像正爾見。鐘發爾聽。惟視惟聽。乃正爾性。勿謂道遠。在爾一瞬。勿謂聖遠。在爾斯振。惟閣惟樹。吾有所寓。惟鐘惟像。乃爾神獎。咨爾學者。宜知爾師。慎爾視聽。勿謂徒為。

清軒銘(並敘)

高識上人。辟其精舍之南廡。盡得夫山川美景而濯濯可視。武功蘇子美始名之曰清軒。其後賢士大夫多遊賞而賦詠之。上人乃以其意。因命潛子銘之。既不得讓。乃謂上人曰。天地萬物莫不有清濁。其氣象皆能感人而為正為亂。夫天地之清其感人也肅。聖賢之清其感人也莊。時世之清其感人也修。山川之清其感人也爽。天地與時世之清化工。吾不得而擬議。若夫聖賢山川之清者。是可推之以益於世也。適上人敞是軒也。會其山之靜水之清。以待來者而賞之者。其心開神爽。思慮不復淫滯。是亦益於人多矣。或有開爽其心神而思返乎泰清至靜(或云逍遙乎至靜)則其為軒之意愈得也。潛子因而銘之曰。

天地萬象。有濁有清。惟清感人。人斯正也。惟濁感人。人斯亂也。惟清惟正。乃懋爾德。惟濁惟亂。乃滋爾慝。鑒哉君子。擇時所適。戒哉君子。慎時所玩。爾軒惟明。爾景惟清。有山崇崇。可以攄情。有水泚泚。可以濯纓。既潔乃志。既清乃神。惟清惟潔。乃為至適

【現代漢語翻譯】現代漢語譯本唯有閣樓上的鐘聲，唯有閣樓上的莊嚴佛像（Buddha image）。佛像端正地顯現在你眼前，鐘聲清晰地傳入你耳中。專注于看和聽，才能端正你的本性。不要說真理遙遠，它就在你一念之間；不要說聖人遙遠，只要你振作精神就能達到。閣樓和樹木，都寄託著我的寓意。鐘聲和佛像，都是神靈對你的嘉獎。希望你們這些學佛之人，應該瞭解你們的老師（指佛陀）。謹慎對待你們的視聽，不要認為這是徒勞無功的。

清軒銘（並序）

高識上人（High-knowledge Monk）擴建他的精舍，在其南側建造廂房，充分展現了山川的美麗景色，清澈明亮，清晰可見。武功人蘇子美（Su Zimei of Wugong）最初將其命名為『清軒』。之後，許多賢士大夫前來遊覽欣賞並賦詩作詞。高識上人於是採納了這個命名，並請潛子（Qianzi）為之作銘。我推辭不掉，於是對上人說：『天地萬物沒有不清濁之分，它們的氣象都能感染人，使人變得正直或混亂。天地的清明，感染人的是肅穆之氣；聖賢的清明，感染人的是莊重之氣；時世的清明，感染人的是修身之氣；山川的清明，感染人的是清爽之氣。』天地和時世的清明是自然造化，我無法妄加評論。至於聖賢和山川的清明，是可以推廣來有益於世人的。恰逢上人敞開這座清軒，匯聚了山之靜謐、水之清澈，來等待後人欣賞。來者心胸開闊，精神清爽，思慮不再迷亂停滯，這也對人有很大的益處。如果有人能由此開啟清爽的心神，進而反思達到泰然清靜的境界（或者說逍遙于至靜之境），那麼建造這座清軒的意義就更加顯現了。』我潛子於是作銘如下：

天地萬象，有濁有清。唯有清明，才能感染人，使人變得正直。唯有污濁，才能感染人，使人變得混亂。保持清明和正直，才能增進你的德行。沉溺於污濁和混亂，只會滋生你的邪念。明智啊，君子們，選擇適合自己的時機和處所。警惕啊，君子們，謹慎對待所沉溺的事物。你的軒窗如此明亮，你的景色如此清澈。有高聳的山巒，可以抒發你的情懷。有清澈的流水，可以洗滌你的帽纓。既已潔凈你的志向，又已清明你的精神。保持清明和潔凈，才是最適宜的境界。

【English Translation】 English version Only the bell on the pavilion, only the solemn Buddha image (Buddha image) in the pavilion. The image appears right before your eyes, and the bell sound clearly enters your ears. Only by focusing on seeing and hearing can you rectify your nature. Do not say that the truth is far away; it is within a single thought of yours. Do not say that the sage is far away; it is within your reach if you uplift your spirit. The pavilion and the trees all embody my meaning. The bell and the image are divine rewards for you. I hope you, the learners of Buddhism, should understand your teacher (referring to the Buddha). Be cautious with your sight and hearing; do not think it is in vain.

Inscription for the Clear Veranda (with Preface)

The High-knowledge Monk (High-knowledge Monk) expanded his monastery, building a wing on its south side, fully displaying the beautiful scenery of the mountains and rivers, clear and bright, and clearly visible. Su Zimei of Wugong (Su Zimei of Wugong) initially named it 'Clear Veranda'. Later, many virtuous scholars and officials came to visit and admire it, composing poems and lyrics. The High-knowledge Monk then adopted this name and asked Qianzi (Qianzi) to write an inscription for it. I could not refuse, so I said to the Monk: 'All things in heaven and earth have clarity and turbidity. Their atmospheres can all infect people, making them upright or chaotic. The clarity of heaven and earth infects people with solemnity; the clarity of sages infects people with dignity; the clarity of the times infects people with self-cultivation; the clarity of mountains and rivers infects people with freshness.' The clarity of heaven and earth and the times is natural creation, and I cannot comment on it presumptuously. As for the clarity of sages and mountains and rivers, it can be promoted to benefit the world. It happened that the Monk opened this Clear Veranda, gathering the tranquility of the mountains and the clarity of the water, to wait for future generations to appreciate it. Those who come will have open minds and refreshed spirits, and their thoughts will no longer be confused and stagnant, which is also of great benefit to people. If someone can open up their clear mind and spirit and reflect on reaching the realm of serene tranquility (or roam in the realm of ultimate stillness), then the meaning of building this Clear Veranda will become even more apparent.' I, Qianzi, then wrote the inscription as follows:

All phenomena in heaven and earth have turbidity and clarity. Only clarity can infect people, making them upright. Only turbidity can infect people, making them chaotic. Maintaining clarity and uprightness can enhance your virtue. Indulging in turbidity and chaos will only breed your evil thoughts. Be wise, gentlemen, choose the right time and place for yourselves. Be vigilant, gentlemen, be cautious about the things you indulge in. Your veranda is so bright, your scenery is so clear. There are towering mountains where you can express your feelings. There is clear flowing water where you can wash your hat strings. Having purified your aspirations and clarified your spirit, maintaining clarity and purity is the most suitable state.

。勿陋于軒。茲為嘉賞。勿謂外物。茲為神獎。惟清惟軒。惟道所假。克勤乃意。彼上人也(元集中不著名可疑也今謂高識者乃寓意耳)。

南軒銘(並敘)

南軒在南屏山之直北。其山相去也不數百步。倚軒而視。草樹雲物秋毫不隱。雨霽山光清發碧照枕簟。夏之時景風飄飄不挹自來。冬之時正抱太陽倰爍(倰或從凌)寒慘。客有紆餘閑散無所用於世。得終日俯仰于其間。往往襟袍軒豁神氣浩然。若外天地而獨立。夫古之達觀者。孰不貴得所適事。茍可以正思慮使吉兇悔吝不害於道。雖茅茨土階不為陋也。陶淵明云。嘯傲東軒下。聊復過此生。豈非得所適耶。南軒予客舍之後楹也。威師不以不肖館之於此。會事欲引去念南軒資之全愚似得所適。雖主人以事役之猶且趨命。況辱其以德義接之。又豈可與南軒輕離。銘曰。

顧南軒伊何偃仰躊躇。我發彼美。彼適我愚。我與南軒相須。

舊研銘(並敘)

余在故鄉時。亡友道士馬知章出端溪硯為贈。及游四方硯且俱行。於今十有四年矣。知章不幸早死。嗚呼知章為人有信義。好學問耿潔。務持高節。未果其志而天奪之壽。視硯往往想見其人。故持之而未嘗棄置。是歲康定紀元之季冬也。為之銘曰。

若人云亡。道交已矣。金石而心

【現代漢語翻譯】現代漢語譯本：不要以簡陋為恥。這是一種美好的讚賞。不要說是身外之物，這是一種神明的獎賞。唯有清凈高潔，才能被道所借用。能夠勤勉努力，才是真正的意願。那些高尚的人啊（元集中沒有註明姓名，令人懷疑，現在認為是高識之士，乃是寓意罷了）。

南軒銘（並序）

南軒位於南屏山的北面，兩山相距不過數百步。倚靠在軒上觀看，草木雲彩，纖毫畢現。雨後天晴，山色清新，碧綠的光輝照亮枕蓆。夏天時，涼風習習，不用招引也會自然而來。冬天時，陽光普照，即使寒冷也顯得明亮（倰或寫作凌）。有客人悠閒自在，無所事事，卻能整天在這裡觀賞風景。常常感到胸懷開闊，神氣浩然，彷彿超脫于天地之外而獨立存在。古時候那些通達事理的人，誰不看重找到適合自己的地方呢？如果可以端正思想，使吉兇悔吝不至於妨礙道，即使是茅草屋土臺階，也不算簡陋。陶淵明說：『在東軒下吟嘯自得，姑且這樣度過一生。』難道不是找到了適合自己的地方嗎？南軒是我的客舍后屋的屋檐。威師不因為我不成材而讓我住在這裡。我打算離開時，想到南軒能讓我這種愚笨之人好像找到了適合自己的地方。即使主人用事務來役使我，我還是會聽從命令，更何況主人用道德情義來待我呢？又怎麼可以輕易地離開南軒呢？銘文說：

看看南軒，多麼悠閒自在，徘徊沉吟。我讚美它的美好，它適應我的愚笨。我與南軒互相需要。

舊硯銘（並序）

我在故鄉時，已故的朋友道士馬知章送給我一塊端溪硯。等到我遊歷四方時，這塊硯也一直伴隨著我。到現在已經十四年了。知章不幸早逝。唉，知章為人講信用，好學問，耿直清廉，務必保持高尚的節操。還沒有實現他的志向，上天就奪走了他的壽命。看到這塊硯，常常會想起他。所以一直儲存著它，沒有丟棄。這一年是康定元年冬季，為這塊硯寫下銘文：

這個人已經去世，道義的交往也結束了。金石也有心啊！

【English Translation】 English version: Do not be ashamed of simplicity. This is a fine appreciation. Do not say it is an external object, this is a divine reward. Only purity and loftiness can be borrowed by the Dao. Being diligent and hardworking is the true intention. Those noble people (the name is not mentioned in Yuan Ji, which is doubtful, now considered a person of high knowledge, it is just a metaphor).

Inscription for the South Veranda (with Preface)

The South Veranda is located directly north of Nanping Mountain. The mountains are only a few hundred steps apart. Leaning on the veranda and looking out, the grass, trees, clouds, and objects are all visible in detail. After the rain, the mountain scenery is fresh, and the green light illuminates the pillows and mats. In summer, the breeze blows gently, coming naturally without being invited. In winter, the sun shines brightly, even the cold seems bright (倰 may also be written as 凌). There are guests who are leisurely and idle, with nothing to do in the world, but can spend the whole day admiring the scenery here. They often feel broad-minded and spirited, as if independent of the world. Who among the enlightened people of ancient times did not value finding a place suitable for themselves? If one can correct one's thoughts so that good fortune, misfortune, regret, and disgrace do not hinder the Dao, even a thatched hut and earthen steps are not considered humble. Tao Yuanming said: 'Whistling and singing under the east veranda, I will just spend my life like this.' Isn't that finding a place suitable for oneself? The South Veranda is the eaves of the back room of my guest house. Master Wei did not despise me for being unworthy and allowed me to live here. When I intended to leave, I thought that the South Veranda seemed to have found a suitable place for a fool like me. Even if the host uses affairs to employ me, I will still obey orders, let alone treat me with morality and righteousness? How can I easily leave the South Veranda? The inscription says:

Look at the South Veranda, how leisurely and carefree, pacing and pondering. I praise its beauty, it suits my foolishness. The South Veranda and I need each other.

Inscription for the Old Inkstone (with Preface)

When I was in my hometown, my deceased friend, the Daoist Ma Zhizhang, gave me a Duanxi inkstone. When I traveled around, this inkstone always accompanied me. It has been fourteen years now. Zhizhang unfortunately died early. Alas, Zhizhang was a person of integrity, fond of learning, upright and honest, and determined to maintain high moral principles. Before he could realize his ambitions, Heaven took his life. Seeing this inkstone, I often think of him. So I have kept it and never discarded it. This year is the winter of the first year of Kangding, and I wrote an inscription for this inkstone:

That person has passed away, and the relationship of Dao has ended. Even metal and stone have a heart!

。視此寶此。

題錢唐西湖詮上人荷香亭壁

西湖氣象不併他處。朝暉夕靄黯澹清瑩。無時不好。山嶂樓閣金翠交瞇。荷花戰風芳香四散。薰然乍視恍若異境。然人心清濁感物乃爾。而為道者安得不擇其所居。詮上人諷經詠詩。習草聖書敞荷香亭。資湖景而助清心。慕道之興可見矣。熙寧己酉季冬二十五潛子題。

文中子碑

原天下之善者存乎聖人之道。又天下之理者存乎聖人之才。有其才而不有其道。教不及化也。有其道而不有其才。化不及教也。堯舜得聖人之道者也。禹湯文武周公得聖人之才者也。兼斯二者得於聖人孔子仲尼者也。故曰。夫子賢于堯舜遠矣。仲尼歿百餘年而有孟軻氏作。雖不及仲尼而啟乎仲尼者也。孟軻歿而有荀卿子作。荀卿歿而楊子云繼之。荀與楊贊乎仲尼者也。教專而道不一。孟氏為次焉。去仲尼千餘年而生於陳隋之間。號文中子者。初以十二策探時主志。視不可與為。乃卷而懷之。歸於汾北大振其教。雷一動而四海尋其聲。來者三千之徒。肖乎仲尼者也。時天下失道。諸侯卿大夫不能修之。獨文中子動率以禮務正人拯物。嘗曰。天下有道聖人藏焉。天下無道聖人章焉。返一無跡庸非藏乎。因二以濟能無章乎。昔二帝三王之政正而未記。諸侯五伯之政失而未辨。仲

【現代漢語翻譯】現代漢語譯本：

視其為珍寶。

題于錢塘西湖詮上人荷香亭壁

西湖的景象與別處不同。早晨的陽光和傍晚的雲霧，時而昏暗，時而明亮，沒有哪個時候不好看。山巒和樓閣，金碧輝煌，相互映襯。荷花在風中搖曳，芳香四處飄散，香氣撲鼻，初看之下，恍如仙境。然而人心有清濁之分，感受事物也因此不同。那麼修道之人怎能不選擇合適的居所呢？詮上人吟誦佛經詩歌，練習書法，敞開荷香亭，藉助西湖美景來幫助自己清心。他慕道求道的興致由此可見。熙寧己酉年（宋神宗熙寧二年，1069年）季冬（十二月）二十五日，潛子題。

文中子碑

探求天下美好的事物，存在於聖人的道中。探求天下的道理，存在於聖人的才能中。有才能而沒有道，教化就不能深入人心。有道而沒有才能，教化就不能普及。堯舜是得到聖人之道的聖人。禹、湯、文王、武王、周公是得到聖人才能的聖人。兼具這兩種品質的是聖人孔子仲尼（孔子的字）。所以說，孔子比堯舜賢明得多。仲尼去世一百多年後，有孟軻（孟子）出現。雖然比不上仲尼，但也是繼承和發揚仲尼思想的人。孟軻去世后，有荀卿（荀子）出現。荀卿去世后，楊子云（揚雄）繼承了他的事業。荀子和揚雄都是讚揚仲尼的人。他們的教義雖然專一，但道卻不盡相同。孟子可以算是亞聖。距離仲尼一千多年，在陳隋之間，出現了一位被稱為文中子（王通）的人。他最初寫了十二策來試探當時的君主，但認為不能與他共事，於是就把這些策略收起來，回到汾水以北，大力推行他的教育。他的聲名像雷聲一樣迅速傳開，四海之內的人都來尋求他的教誨，跟隨他的弟子有三千多人，堪比仲尼。當時天下失去了正道，諸侯卿大夫都不能匡正，只有文中子以禮為準則，致力於端正世風，拯救百姓。他曾說：『天下有道，聖人就隱退；天下無道，聖人就彰顯。』返歸於無跡，難道不是隱退嗎？憑藉二者來成就功業，難道不是彰顯嗎？從前二帝三王的政事純正而沒有記載，諸侯五霸的政事缺失而沒有辨明，仲

【English Translation】 English version:

Regard it as a treasure.

Inscribed on the wall of Hermitage of Lotus Fragrance of Master Quan in West Lake, Qiantang

The scenery of West Lake is unlike any other place. The morning glow and evening mist, sometimes dim, sometimes bright, are beautiful at all times. The mountains and pavilions, with their golden and emerald hues, complement each other. The lotus flowers sway in the wind, their fragrance spreading in all directions, filling the air with a sweet scent, making one feel as if they have entered a fairyland at first glance. However, people's hearts are either pure or impure, and their perception of things varies accordingly. So how can those who cultivate the Way not choose a suitable place to live? Master Quan chants sutras and poems, practices calligraphy, and opens the Hermitage of Lotus Fragrance, using the beauty of West Lake to help him purify his mind. His enthusiasm for seeking the Way is evident.

Inscribed by Qian Zi on the 25th day of the last month of the year JiYou (1069 AD) during the Xining era.

The Stele of Master Wenzhong (Wang Tong)

The pursuit of all that is good in the world lies in the Way of the sages. The pursuit of the principles of the world lies in the talent of the sages. Having talent without the Way means that teaching cannot deeply transform people. Having the Way without talent means that transformation cannot be widely taught. Yao and Shun (ancient sage kings) were sages who attained the Way. Yu, Tang, King Wen, King Wu, and the Duke of Zhou were sages who attained the talent of the sages. The one who possessed both of these qualities was the sage Confucius, Zhongni (Confucius's courtesy name). Therefore, it is said that Confucius was far more virtuous than Yao and Shun. More than a hundred years after the death of Zhongni, Mencius (Meng Ke) appeared. Although not as great as Zhongni, he was one who inherited and developed Zhongni's thought. After the death of Mencius, Xun Qing (Xun Zi) appeared. After the death of Xun Qing, Yang Ziyun (Yang Xiong) continued his work. Xun Zi and Yang Xiong both praised Zhongni. Although their teachings were focused, their Ways were not entirely the same. Mencius can be considered a secondary sage. More than a thousand years after Zhongni, during the Chen and Sui dynasties, a man known as Master Wenzhong (Wang Tong) appeared. He initially wrote twelve strategies to test the rulers of the time, but he believed that he could not work with them, so he put these strategies away and returned to the north of the Fen River, where he vigorously promoted his teachings. His reputation spread rapidly like thunder, and people from all over the world came to seek his teachings. He had more than three thousand disciples, comparable to Zhongni. At that time, the world had lost its righteous path, and the feudal lords and ministers were unable to correct it. Only Master Wenzhong took propriety as his standard, dedicated himself to rectifying the world, and saving the people. He once said, 'When the world is on the right path, the sage hides himself; when the world is not on the right path, the sage reveals himself.' Returning to the state of no trace, is that not hiding? Relying on both to achieve accomplishments, is that not revealing? In the past, the policies of the two emperors and three kings were pure but not recorded, and the policies of the five hegemons were flawed but not distinguished, Zhong

尼文之為六經備教化於後世也。后兩漢有天下。雜用王霸治。至其政之正者幾希矣。魏三國抵南北朝。紛紛乎而人道失極(或作極字)往者不可追來者猶可規。先王之道膴膴將明夷于地。文中子憂後世無法。且曰。千載已下有治仲尼之業者。吾不得而讓矣。固采漢魏與六代之政。文之為續經。廣教化於後世也。非有聖人之道聖人之才而孰能與於此乎。文中之於仲尼。猶日而月之也。唐興得其弟子輩發文中之經以治天下。天下遂至乎正。禮樂制度炳然。四百年比隆於三代。噫仲尼之往也幾百年。其教禍於秦。弟子之行其教而仕者。不過為列國陪臣。文中子之弟子為天子相將。其教也播及於今。何其盛哉。高示遠邁之如此也。天其以仲尼之德假乎文中子耶。吾不得而知之。讀王氏世家。愛文中之所得。大矣哉。故碑云　六經后兮。治道不精。大倫龐兮。權橘興行。文中作兮。頹波澄清。六經續兮。天下化成。孔子如日兮。文中兩明。彌萬世兮。莫之與京。

杭州武林天竺寺故大法師慈雲式公行業曲記

法師諱遵式字知白。本姓葉氏。臨海郡寧海人也。初其母王媼乞靈于古觀音氏求男。一夕夢其舍灑然有美女子以明珠授使咽之。及生法師方七月。已能從母稱乎觀音。稍長不樂與其兄為賈。遂潛往東掖師義全出家

【現代漢語翻譯】現代漢語譯本：《尼文》這部書，為後世準備了六經所包含的教化內容。後來的兩漢擁有天下，混雜使用王道和霸道來治理，但其中政治純正的時候很少。魏晉南北朝時期，天下紛亂，人倫道德失去了標準。過去的事情無法追回，未來的事情還可以規劃。先王的道義將要衰落消失。文中子（王通）擔憂後世沒有可以傚法的法則，並且說：『千年之後有治理國家達到仲尼（孔子）的水平的人，我不能不讓賢啊。』於是他採納了漢魏和六代的政治措施，寫成了《續經》，把教化推廣到後世。如果沒有聖人的道義和聖人的才能，誰能夠參與這件事呢？文中子對於仲尼，就像月亮對於太陽一樣，是相輔相成的。唐朝興起后，得到文中子的弟子們發揮《文中經》來治理天下，天下於是達到了正道，禮樂制度非常顯著，四百年的時間可以和夏商周三代相比。唉！仲尼去世已經幾百年了，他的教義被秦朝所破壞。他的弟子們推行他的教義而做官的，不過是做各國的陪臣。文中子的弟子們成為天子的宰相，他的教義傳播到今天，多麼興盛啊！他的高明和遠見達到了這樣的程度。或許是上天把仲尼的德行寄託在文中子身上吧？我不得而知。讀了《王氏世家》，喜愛文中子所取得的成就，太偉大了！所以碑文上說：『六經之後，治理國家的道理不精深。綱常倫理混亂，權術和欺詐盛行。文中子出現，使頹廢的世風得到澄清。續寫六經，使天下得到教化。孔子像太陽一樣光輝，文中子像月亮一樣明亮。經歷萬世，沒有人可以和他相比。』

杭州武林天竺寺故大法師慈雲式公行業曲記

法師名遵式，字知白。本姓葉氏，是臨海郡寧海人。當初他的母親王媼向古觀音祈求生子，一天晚上夢見她的住所灑滿水，出現一位美麗的女子，把一顆明珠給她讓她吞下。等到法師出生七個月的時候，已經能夠跟著母親稱念觀音（Avalokiteśvara）。稍微長大一點，不喜歡和他的哥哥一起做生意，於是偷偷地去東掖拜師義全出家。

【English Translation】 English version: 'The Book of Ni' prepares the teachings contained in the Six Classics for later generations. The later Han dynasties possessed the empire, using both the ways of kings and overlords to govern, but there were few times when their politics were truly righteous. During the Wei, Jin, and Southern and Northern Dynasties, the world was in turmoil, and human morality lost its standards. The past cannot be追回 (zhuī huí - recovered), but the future can still be planned. The ways of the former kings were about to decline and disappear. Wenzhongzi (王通 - Wang Tong) worried that later generations would have no laws to follow, and said: 'A thousand years from now, if there is someone who governs the country to the level of Zhongni (仲尼 - Confucius), I cannot but yield to him.' So he adopted the political measures of the Han, Wei, and Six Dynasties, and wrote 'The Continuing Classics', spreading education to later generations. Without the righteousness of a sage and the talent of a sage, who could participate in this matter? Wenzhongzi to Zhongni is like the moon to the sun, complementing each other. When the Tang Dynasty rose, it was able to use the disciples of Wenzhongzi to develop 'The Wenzhong Classics' to govern the empire, and the world reached the right path, the rites and music systems were very prominent, and the four hundred years could be compared to the Xia, Shang, and Zhou dynasties. Alas! It has been several hundred years since Zhongni passed away, and his teachings were destroyed by the Qin Dynasty. His disciples who promoted his teachings and became officials were only serving as ministers of various states. The disciples of Wenzhongzi became the prime ministers of the emperor, and his teachings spread to this day, how prosperous! His brilliance and foresight reached this level. Perhaps heaven entrusted the virtue of Zhongni to Wenzhongzi? I do not know. After reading 'The Wang Family History', I admire the achievements of Wenzhongzi, how great! Therefore, the inscription says: 'After the Six Classics, the principles of governing the country are not profound. The moral principles are chaotic, and power and fraud are rampant. Wenzhongzi appeared, clarifying the declining customs. Continuing the Six Classics, the world is transformed. Confucius is as bright as the sun, and Wenzhongzi is as bright as the moon. Throughout the ages, no one can compare with him.'

A Brief Account of the Deeds of the Late Great Master Ciyun Shi of Tianzhu Temple in Wulin, Hangzhou

The Dharma Master's name was Zunshi, and his courtesy name was Zhibai. His original surname was Ye, and he was from Ninghai in Linhai Prefecture. Initially, his mother, Wang, prayed to the ancient Guanyin (觀音 - Avalokiteśvara) for a son. One night, she dreamed that her residence was sprinkled with water, and a beautiful woman appeared, giving her a bright pearl to swallow. When the Dharma Master was born at seven months old, he was already able to chant Guanyin (觀音 - Avalokiteśvara) with his mother. When he grew up a little, he did not like to do business with his brother, so he secretly went to Dongye to become a monk under Master Yiquan.

。先一夕義全夢有童子處其寺佛像之左者。翌日法師至。其夢適驗。十八落𩬊。二十納戒于禪林寺。明年習律于律師守初。當時臺之郡校方盛。諸生以法師俊爽。屢以詩要之業儒。法師即賦而答之。其詩略曰。真空是選場。大覺為官位。已而入國清普賢像前燼其指。誓習乎天臺教法。徐鼓笈趨寶云義通大師講席。道中夢一老僧。自謂吾文殊和尚也。及見通乃其所夢之僧也。即服膺北面受學。未幾凡天臺宗之所傳者。其微言粵旨而法師皆得。智解嶄然出其流輩。會其祖師智者入滅之日。遂自燃頂終日誓力。行其四禪三昧。因說偈以效其誠(凡其詩偈並見於文集。此皆略不書)通師既逝而法師即還天臺。以苦學嘗感疾嘔血。自謂必死。毅然入靈墟佛室。用消伏咒法而詛曰。若四教興行在我則其病有療。不爾愿畢命於此。方三七之夕忽聞空中呼曰。遵式不久將死。法師益不懈。至五七之日遽見死屍盈室。法師不惑踐之以行道。其尸即隱。七七之日懺訖復。聞空中聲謂曰。十方諸佛增汝福壽。其夕殊寐恍惚見一鉅人持金剛杵擬其口。驚且覺而其病遂愈。俊辯益發聲貌形神美於平日。法師大感益欲從事於此。遂著書曰。觀音禮文。方題筆遽有奇僧遺之書名自意趣。與己著本略同。淳化初法師年方二十有八。眾命續居其師之寶云講

席。講四大經。積年(法華維摩涅槃金光明經)一旦有施氏胎驢馳來伏其座下。若有聽意。其後以時而至者凡四十日。產而乃已。驢果有人之意。不亦異乎。至道丙申之歲。法師結乎黑白之眾信者。按經習夫凈土之業。著書曰誓生西方記。復擬普賢益爲念佛三昧。師處寶云更十有二載。未嘗持謁與俗人往還。自幸得觀音幽贊命。匠氏以栴檀為大悲之像。刻已像而戴之。益撰十四大愿之文。其後工有誤折像所執之楊枝者。法師敬且恐。即自以接之。不資膠膠而吻合如故。咸平三載四明郡大旱。郡人資以其雨。法師用請觀音三昧冥約。若三日不雨。當自焚也。期果雨其郡蘇。太守以為異。乃即碑其事。咸平五年法師復歸于臺。欲東入屏居而徒屬愈繁。乃即其西陽益宏精舍。據經造無量壽佛大像。相率修唸佛三昧。著凈土行法之說。其邑先有淫詞者。皆為考古法正之濫饗者徹去。其所謂白鶴廟者。民尤神之。競以牲作祀。法師則諭其人使變血食為之齋。及其與眾舟往白鶴而風濤暴作。眾意謂神所為。法師即向其廟說佛戒殺之緣。而其浪即平。尋命其神受佛之戒。此後以牲祀者遂絕。即著野廟志乃與神約。而民至於今依之也。祥符四年會章郇公適以郎官領郡丁僧夏制乃命僧正。延法師入其郡之景德精舍講大止觀。其夏坐畢。有

三沙門被衲無因而至。請與盂蘭盆講席。方揖坐而忽不見。法師嘗以勝事他適道出黃巖。有一豕奔來繞師所乘已而伏前。意若有所求。眾嗟咨不測其然。徐推之乃豕避屠而來也。遂償其直。教屠者釋之。命豢其妙喜寺。名之曰遇善。夫豕之果饗德邪人其何哉。臺有赤山寺。高爽而瀕海。法師嘗謂人曰。此宜建塔。其眾鄉人樂聞皆曰。是山之巔每有異光照耀海上。其光之間益見七層浮圖之影。然其所照之至處四十里。皆捕魚者[竺-二+(一/(尸@邑))]梁周之。法師知其發光欲有所警益勵眾必答之。及其事址發土。果得石函之效塔成。亦以七級應其先兆。而斯民不復漁也。法師方百日修懺于東掖山也。會其時大旱水不給用。乃出舍相之。俄以其錫杖卓之。石泉從而發激。今東掖所謂石眼泉是也。初杭之人慾命法師西渡講法。雖使者往還歷七歲而未嘗相從。及昭慶齊一者率眾更請乃來。至是已十有二歲矣。先此法師嘗夢在母之胎十二年。校其出臺而入杭。乃其夢之效也。至杭始止乎昭慶寺講說大揚義。學者嚮慕沛然如水趨澤。杭之風俗習以酒餚會葬。法師特以勝緣諭之。其俗皆化。率變葷為齋。因著文曰。誡酒肉慈慧法門。以正其事。其人至今尚之。明年蘇人以其州符迓。法師就開元精藍晝夜專講法會。盛集黑白之

【現代漢語翻譯】現代漢語譯本：三位沙門身披袈裟，不知從何而來。正趕上盂蘭盆節的講經法會，剛行完揖禮坐下，忽然就不見了。法師曾經因為殊勝的事務前往他處，路過黃巖時，有一隻豬奔跑過來，圍繞著法師所乘坐的車輛，不久就伏在車前，好像有什麼請求。眾人驚歎，不明白是怎麼回事。法師慢慢地推測，原來這隻豬是爲了躲避屠宰而來。於是法師就付錢給屠夫，讓他放了這隻豬，並命令把它養在妙喜寺，給它取名叫『遇善』。這豬難道真的能感受到恩德嗎？人又該如何呢？臺州有個赤山寺，地勢高爽，靠近海邊。法師曾經對人說：『這裡適合建塔。』當地的百姓聽了都很高興，都說：『這座山的山頂上，經常有奇異的光芒照耀在海上，那光芒之中，隱約可見七層寶塔的影子。而且光芒所照到的地方，方圓四十里，都是漁民捕魚的地方。』法師知道這光芒的出現，是要警示人們，更加鼓勵大家一定要回應。等到開始挖掘地基時，果然挖出了裝有舍利的石函，塔建成后，也是七層，應驗了之前的預兆。從此，這裡的百姓不再以捕魚為生了。法師正在東掖山進行為期一百天的懺悔修行時，正趕上大旱，用水供應不上。於是法師就拿出舍利，用錫杖敲擊地面，石泉就涌了出來，這就是現在東掖山所說的石眼泉。當初杭州的人想請法師西渡去講法，即使使者往來奔波了七年，也沒能請到。等到昭慶寺的齊一等人率領眾人再次請求，法師才來。到這時，已經過去了十二年。在此之前，法師曾經夢見自己在母親的胎中待了十二年，對照他離開臺州而來到杭州的時間，正是他夢境的應驗。到達杭州后，法師住在昭慶寺，講經說法，大力弘揚佛法，求學的人們像水流向低窪一樣，紛紛前來。杭州的風俗習慣是用酒肉來祭奠死者，法師用殊勝的因緣來勸導他們，當地的風俗都改變了，紛紛將葷食改為素食。因此，法師寫了一篇文章，叫做《誡酒肉慈慧法門》，來匡正這件事。當地的人至今還遵循著這個方法。第二年，蘇州人用官府的符牒來迎接法師，法師就到開元精藍，日夜不停地專門講經說法，法會非常盛大，聚集了僧俗兩眾。

【English Translation】 English version: Three shramanas (ascetics) arrived, wearing kashaya (robes), without any known cause. They arrived just in time for the Ullambana (盂蘭盆) lecture. As they finished bowing and sat down, they suddenly disappeared. The Dharma Master once traveled to another place for important matters and passed through Huangyan. A pig ran towards him, circling the vehicle he was riding in, and then lay down in front of it, as if it had a request. The crowd was amazed and puzzled. The Dharma Master slowly deduced that the pig was trying to escape slaughter. So, he paid the butcher for the pig's life and instructed the butcher to release it. He ordered it to be raised at Miaoxi Temple (妙喜寺), and named it 『Yu Shan』 (遇善, Encountering Goodness). Did the pig truly appreciate the virtue, and what about people? In Taizhou, there was a Chishan Temple (赤山寺), located on a high and airy site near the sea. The Dharma Master once said to people, 『This place is suitable for building a pagoda.』 The local people were delighted to hear this and said, 『On the summit of this mountain, a strange light often shines over the sea, and within that light, the shadow of a seven-story pagoda can be faintly seen. Moreover, the area illuminated by the light, extending forty li (里, approximately 20 kilometers), is where fishermen catch fish.』 The Dharma Master knew that the appearance of this light was a warning and encouraged everyone to respond to it. When they began to excavate the site, they indeed found a stone casket containing sharira (舍利, relics). The pagoda was built with seven stories, fulfilling the previous omen. From then on, the people here no longer made a living by fishing. When the Dharma Master was undergoing a hundred-day repentance practice on Dongye Mountain (東掖山), there was a severe drought, and the water supply was insufficient. So, the Dharma Master took out the sharira (舍利, relics) and struck the ground with his khakkhara (錫杖, a Buddhist staff), and a stone spring gushed forth. This is now known as the Stone Eye Spring (石眼泉) on Dongye Mountain. Initially, the people of Hangzhou wanted to invite the Dharma Master to travel west to give lectures, but even after envoys had traveled back and forth for seven years, they were unable to persuade him. It was not until Qi Yi (齊一) and others from Zhaoqing Temple (昭慶寺) led the community to request him again that the Dharma Master came. By this time, twelve years had passed. Before this, the Dharma Master had dreamed that he had been in his mother's womb for twelve years, and the timing of his departure from Taizhou and arrival in Hangzhou corresponded to the fulfillment of his dream. After arriving in Hangzhou, the Dharma Master stayed at Zhaoqing Temple, lecturing on the Dharma and vigorously promoting Buddhism. Students flocked to him like water flowing to a low-lying area. The custom in Hangzhou was to use wine and meat to commemorate the dead. The Dharma Master persuaded them with auspicious causes, and the local customs changed, with people replacing meat dishes with vegetarian ones. Therefore, the Dharma Master wrote an article called 『Admonition Against Wine and Meat: The Compassionate Wisdom Dharma Gate』 (誡酒肉慈慧法門) to correct this matter. The local people still follow this method today. The following year, the people of Suzhou welcomed the Dharma Master with official documents, and the Dharma Master went to Kaiyuan Jinglan (開元精藍), where he lectured day and night, and the Dharma assembly was very grand, gathering both monastics and laypeople.

聽者。謂日萬夕千。其人不飲酒啖肉者。殆傾郭邑。酒官屠肆頗不得其售也。遂謂其徒曰。吾祖智者遺晉王之書六恨。其一適以法集動眾妨官為之患。余今德薄。安可久當此會去之。乃翻然復杭。方祥符乙　之歲也。刺史薛公顏即以靈山精廬命居。法師昔樂其勝概。已有棲遁之意。及是適其素願也。其地乃隋高僧真觀所營之天竺寺也。歷唐而道標承之。然隋唐來逾四百載而觀公遺蹟湮沒。殆不可睹。法師按舊志探于莽蒼之間果得其兆。即賦詩作碑紀之。此始謀復乎天竺也。初其寺之西有隋世所植之檜。枯蘗僅存。至此而復榮。蓋其寺再造之證也。因名之曰重榮檜。益以其香林洞口之石上梅。其山之本腹內竹石面竹者。與檜為天竺四瑞。作四詩紀其勝異。居無幾而來學益盛。乃即其寺之東建日觀庵。撰天竺高僧傳。補智者三昧行法之說以正學者。祥符之九年。天臺僧正慧。思至都以其名奏之。遂賜紫服。尋復請講于壽昌寺。罷講過舊東掖。謂其徒曰。靈山乃吾卜終焉之所也。治行吾當返彼。尋援筆題壁為長謠。以別東掖還天竺。凡夏禁則勵其徒。共行金光明懺法。歲以七晝夜為程。宮保馬公既老益更奉佛。尤慕法師之言。遂爲著凈土決疑論。馬公鏤板傳之。逮王文穆公罷相撫杭。聞其高風因李明州要見於府舍。既見。王

公奇之。不數日率其僚屬訪法師于山中。即命之講。乃說法華三法妙義。其才辯清發衣冠屬目。王公曰。此未始聞也。即引天臺教之本末欲其揄揚。王公唯然。尋奏復其寺。得賜天竺之名。王公書其榜。尊君命也。王公始以西湖奏為放生之池者。亦法師以智者護生之意諷而動耳。其王公出尹應天方微疾。夢與相見而其疾即瘳。乃遺之書盛道其事。以謂相遇平生有勝緣。移江寧更迓于府舍。問法留且三月。王公始欲為僧伽像。疑而未果。法師乃為其推觀音應化遍知無方者示之。先此法師嘗夢與王公在佛塔中。有老僧者擘金鈴而分之二人。益說此以驗適論。王公曰。實金陵之謂也。既造像卒持與法師。因撰泗州大聖禮文以尊其事。王公益與其秦國夫人施錢六百餘萬。為其寺之大殿者。法師以復寺。乃自　皇家與王公也。特有所感遂重集天臺。四時禮佛之文勉其徒行之。欲以報德。會乾元節。王公以其道上聞。遂錫號慈雲。自是相與為方外之遊益親。形於詩書者多矣。若其所著圓頓十法界觀法圖注南嶽思師心要偈之類。皆為王公之所為也。天聖中公終以天臺教部奏預大藏。天臺宗北傳。蓋法師文穆公有力焉。始章獻太后。以法師熏修精志。乾興中特遣使赍金帛而兩命于山中為國修懺。遂著護國道場之儀上之。請與其本教入藏

{ "translations": [ "現代漢語譯本：", "公奇之。沒過幾天，王公率領他的下屬到山中拜訪法師。隨即請法師開講。法師於是宣講《法華經》三法的精妙義理。他才思敏捷，辯才無礙，言辭清麗，令在場的官員們都矚目傾聽。王公說：『這真是前所未聞啊。』隨即引述天臺宗的來龍去脈，希望法師能夠弘揚光大。王公表示贊同。不久，王公上奏朝廷恢復了法師的寺廟，並獲賜『天竺』之名。王公親自題寫寺廟的匾額，以示對君命的尊崇。王公最初將西湖奏請作為放生池，也是法師以智者護生的思想勸諫而促成的。後來，王公出任應天府尹時，略感不適，夢中與法師相見，病癥隨即痊癒。於是王公寫信給法師，詳細敘述此事，認為與法師相遇是平生難得的殊勝因緣。王公調任江寧府尹后，再次到法師的住所拜訪，請教佛法，停留了三個月之久。王公起初想為僧伽（Samgha，僧團）造像，但猶豫不決。法師於是為他闡述觀音菩薩應化無方、遍知一切的道理，以此開導他。在此之前，法師曾夢見與王公在佛塔中，有一位老僧將金鈴擘為兩半，分給他們二人。法師更加以此夢境來驗證目前的討論。王公說：『這確實是指金陵（今南京）啊。』造像完成後，王公最終將其贈予法師。因此，王公撰寫了《泗州大聖禮文》，以尊崇此事。王公還與秦國夫人捐贈了六百多萬錢，用於修建法師寺廟的大殿。法師用這筆錢修復了寺廟。這實際上是皇家與王公共同的功德。法師特別有所感觸，於是重新聚集天臺宗的僧眾，制定了四季禮佛的儀軌，勉勵他的弟子們遵行，以報答恩德。恰逢乾元節，王公將法師的道行上奏朝廷，於是朝廷賜予法師『慈雲』的稱號。從此以後，王公與法師之間的交往更加密切，經常一起出游，情誼深厚，這些都體現在他們的詩歌文章中。至於法師所著的《圓頓十法界觀法圖注》、《南嶽思師心要偈》之類，都是王公所促成的。天聖年間，王公最終以天臺教部的名義上奏，將法師的著作收入大藏經。天臺宗得以在北方傳播，法師和文穆公（王欽若）功不可沒。當初，章獻太后因為法師修行精進，志向堅定，在乾興年間特地派遣使者攜帶金帛，兩次到山中請法師為國家修懺，於是法師撰寫了《護國道場之儀》並上奏朝廷，請求將法師的著作與其本教的經典一同收入藏經。", "english_translations": [ "English version:", "Gong Qi was amazed by him. Within a few days, he led his subordinates to visit the Dharma Master in the mountains and immediately requested him to give a lecture. Thereupon, the Dharma Master expounded the profound meanings of the Three Dharmas of the Lotus Sutra. His talent and eloquence were clear and inspiring, captivating the attention of all the officials present. Prince Wang said, 'This is truly something I have never heard before.' He then recounted the origins and development of the Tiantai school, hoping that the Dharma Master could promote and propagate it. Prince Wang agreed. Soon after, Prince Wang petitioned the court to restore the Dharma Master's temple, which was granted the name 'Tianzhu' (India). Prince Wang personally inscribed the temple's plaque to show his respect for the imperial decree. Prince Wang's initial petition to designate West Lake as a release pond was also prompted by the Dharma Master's persuasion, based on the wise intention of protecting life. Later, when Prince Wang was appointed as the governor of Yingtian Prefecture, he felt slightly unwell. He dreamed of meeting the Dharma Master, and his illness immediately subsided. Therefore, Prince Wang wrote a letter to the Dharma Master, detailing the event and expressing his belief that meeting the Dharma Master was a rare and auspicious connection in his life. After Prince Wang was transferred to Jiangning Prefecture, he visited the Dharma Master's residence again, seeking his teachings and staying for three months. Prince Wang initially wanted to commission an image of Samgha (僧伽，the monastic community), but he hesitated. The Dharma Master then explained to him the principle of Avalokiteśvara Bodhisattva's (觀音菩薩) boundless manifestations and all-knowing wisdom, thus enlightening him. Prior to this, the Dharma Master had dreamed of being with Prince Wang in a pagoda, where an old monk broke a golden bell in half and gave one piece to each of them. The Dharma Master further used this dream to verify the current discussion. Prince Wang said, 'This indeed refers to Jinling (金陵, present-day Nanjing).' After the image was completed, Prince Wang eventually presented it to the Dharma Master. Therefore, Prince Wang composed the 'Liturgical Text for the Great Sage of Sizhou' to honor the event. Prince Wang and his wife, the Princess of Qin, also donated over six million coins to build the main hall of the Dharma Master's temple. The Dharma Master used this money to restore the temple. This was actually a joint merit of the imperial family and Prince Wang. The Dharma Master was particularly moved, so he reassembled the monks of the Tiantai school, established the seasonal Buddhist rituals, and encouraged his disciples to follow them in order to repay the kindness. Coinciding with the Qianyuan Festival, Prince Wang reported the Dharma Master's virtues to the court, and the court bestowed upon the Dharma Master the title 'Ciyun' (慈雲, Compassionate Cloud). From then on, the relationship between Prince Wang and the Dharma Master became even closer, and they often traveled together, their deep friendship reflected in their poems and writings. As for the Dharma Master's works, such as the 'Annotations on the Chart of the Ten Dharma Realms of Perfect and Sudden Enlightenment' (圓頓十法界觀法圖注) and the 'Essential Verses on the Mind of Master Si of Mount Nanyue' (南嶽思師心要偈), they were all facilitated by Prince Wang. During the Tiansheng era, Prince Wang finally petitioned in the name of the Tiantai school to include the Dharma Master's writings in the Tripitaka (大藏經, the Buddhist canon). The spread of the Tiantai school to the north was greatly indebted to the Dharma Master and Duke Wenmu (文穆公, Wang Qinruo). Initially, Empress Zhangxian, because of the Dharma Master's diligent practice and firm resolve, specially sent envoys with gold and silk during the Qianxing era, twice inviting the Dharma Master to the mountains to perform repentance rituals for the country. Thereupon, the Dharma Master wrote the 'Ritual for the National Protection Dharma Assembly' and submitted it to the court, requesting that the Dharma Master's writings and the classics of his school be included in the Tripitaka." ] }

。天聖改元。內臣楊懷吉東使。又賜之乳香。臨別楊以法師善書求其筆跡。即書詩一闋與之。楊遂奏之。明年又賜銀一百兩飯山中千僧。然其時之卿大夫聞其風而樂其勝緣者。若錢文僖楊文公章郇公他公卿益多。恐斥名不悉書。法師閑雅詞筆篇章。有詩人之風。其文有曰金園集者。天竺別集者曰靈苑集。然修潔精苦數自燼其指而存者一二耳。逮其持筆書翰。精美得鐘王之體。靈山秋霽。嘗天雨桂子。法師乃作桂子種桂之詩。尚書胡公見而盛賞之。乃與錢文僖公賡之。胡公領郡錢唐。益施金而為其寺之三正門者。法師領寺既久。嘗欲罷去。史君李公咨。即會郡人苦留之又二載。當天聖九祀之孟春。方講凈名經。未幾顧謂其徒曰。我昔在東掖亦講是經。嘗夢荊溪尊者室中授其經卷。及出視日已歿矣。今者吾殆終於此講也。一日果與眾決曰。我住臺杭二寺垂四十年。長用十方意時務私傳。今付講席。宜從吾之志。即命其高弟弟子祖韶曰。汝當紹吾道我持此爐拂。勿為最後斷佛種人。汝宜勉之。遂作謝三緣詩(謂謝絕徒屬賓友筆硯也)命學者刻石示之。秋八月二十有八日。孑然入其寺之東嶺草堂自晦也。明年十月之八日示微疾。不復用醫藥。命取嘗和晉人劉遺民晦跡詩。改其結句云。翔空跡自絕。不在青青山。使磨崖刻之。翌

【現代漢語翻譯】天聖元年（1023年），內臣楊懷吉出使東方，宋真宗又賜給他乳香。臨別時，楊懷吉因為法師擅長書法，便向他求取墨寶。法師隨即寫了一首詩贈予他。楊懷吉回朝后將此事稟奏朝廷，次年，朝廷又賜銀一百兩，供養山中千僧。當時，聽到法師名聲並樂於結此殊勝因緣的卿大夫，如錢文僖（錢惟演，北宋大臣），楊文公（楊億，北宋文學家），章郇公（章得像，北宋宰相）等公卿越來越多，恐怕一一列出姓名有所遺漏。法師的文筆閑雅，詩詞文章頗有詩人之風。他的文集有《金園集》，天竺寺的別集名為《靈苑集》。然而，由於他修持嚴謹刻苦，曾多次燃指供佛，所以流傳下來的作品只有一二而已。至於他執筆書寫的字畫，精美絕倫，深得鐘繇（三國時期書法家）、王羲之（東晉書法家）的筆法神韻。靈山秋日放晴時，曾天降桂子，法師於是作《桂子種桂詩》。尚書胡公（胡旦）見到后非常讚賞，便與錢文僖公唱和。胡公任錢塘郡守時，又捐資為天竺寺修建了三正門。法師主持寺務很久，曾想辭去。史君李公（李咨）得知后，便召集郡中百姓極力挽留，法師又留任了兩年。天聖九年（1031年）初春，法師正在講《凈名經》（《維摩詰所說經》），不久后，他回頭對弟子們說：『我以前在東掖門也曾講過這部經，曾夢見荊溪尊者（湛然，唐代天臺宗高僧）在室內授予我經卷，等我出門看時，太陽已經落山了。如今我大概要在此次講經中圓寂了。』一天，他果斷地對眾人說：『我住在臺州、杭州的寺廟近四十年，一直使用十方信眾的供養，時常擔心私自挪用。現在我將講席傳下去，你們應該遵從我的遺願。』隨即命令他的高足弟子祖韶說：『你應當繼承我的道業，我將持有這香爐和拂塵，不要成為最後斷絕佛種的人。你應當努力啊。』於是作《謝三緣詩》（指謝絕徒屬、賓友、筆硯），命學者刻在石碑上以示眾人。秋季八月二十八日，他獨自一人進入寺廟東嶺的草堂，閉門謝客。第二年十月初八，法師略感不適，不再用藥治療，命人取來曾經唱和晉人劉遺民（東晉隱士）的《晦跡詩》，更改了結尾兩句說：『翔空跡自絕，不在青青山。』讓人磨刻在山崖上，第二天...... 現代漢語譯本

【English Translation】 In the first year of Tiansheng (1023), the court eunuch Yang Huaiji was sent as an envoy to the East, and Emperor Zhenzong also bestowed frankincense upon him. Before his departure, Yang, knowing that the Dharma Master was skilled in calligraphy, requested a piece of his writing. The Dharma Master then wrote a poem and gave it to him. Upon Yang's return to the court, he reported this matter to the Emperor. The following year, the court bestowed one hundred taels of silver to support a thousand monks in the mountains. At that time, many high-ranking officials and dignitaries who heard of the Dharma Master's reputation and were eager to form a virtuous connection with him, such as Qian Wenxi (Qian Weiyan, a minister of the Northern Song Dynasty), Yang Wengong (Yang Yi, a writer of the Northern Song Dynasty), and Zhang Huangong (Zhang Dexiang, a chancellor of the Northern Song Dynasty), became increasingly numerous. Listing all their names would likely result in omissions. The Dharma Master's writing style was elegant and refined, and his poems and essays possessed the spirit of a poet. His collection of writings included the 'Jin Yuan Ji', and the separate collection for Tianzhu Temple was named 'Ling Yuan Ji'. However, due to his rigorous and diligent practice, he had burned his fingers as offerings to the Buddha on several occasions, so only one or two of his works have survived. As for his calligraphy, it was exquisite and unparalleled, deeply capturing the essence of Zhong Yao (a calligrapher of the Three Kingdoms period) and Wang Xizhi (a calligrapher of the Eastern Jin Dynasty). During an autumn clearing at Lingshan, sweet osmanthus flowers once fell from the sky. The Dharma Master then composed the 'Osmanthus Planting Poem'. When the Minister Hu Gong (Hu Dan) saw it, he greatly admired it and composed a matching poem with Qian Wenxi. When Hu Gong served as the governor of Qiantang, he further donated funds to build the three main gates of Tianzhu Temple. The Dharma Master presided over the temple affairs for a long time and once intended to resign. When the Prefect Li Gong (Li Zi) learned of this, he gathered the people of the prefecture to earnestly persuade him to stay, and the Dharma Master remained in his position for another two years. In the early spring of the ninth year of Tiansheng (1031), the Dharma Master was lecturing on the 'Vimalakirti Sutra' (Vimalakirti Nirdesa Sutra). Shortly after, he turned to his disciples and said, 'I once lectured on this sutra at Dongye Gate, and I dreamed that Venerable Jingxi (Zhanran, a prominent monk of the Tiantai school in the Tang Dynasty) bestowed the sutra scroll upon me in a room. When I came out to look, the sun had already set. Now, I am probably going to pass away during this lecture.' One day, he resolutely said to the assembly, 'I have resided in the temples of Taizhou and Hangzhou for nearly forty years, and I have always used the offerings of the ten directions, often worrying about misappropriating them for personal use. Now I will pass on the lecture seat, and you should follow my wishes.' He then ordered his senior disciple Zu Shao to say, 'You should inherit my Dharma practice, and I will hold this incense burner and whisk. Do not become the last person to cut off the lineage of the Buddha. You should strive diligently.' Thereupon, he composed the 'Poem of Farewell to the Three Conditions' (referring to bidding farewell to disciples, friends, writing instruments), and ordered scholars to inscribe it on a stone tablet to show to everyone. On the twenty-eighth day of the eighth month of autumn, he entered the thatched cottage on the eastern ridge of the temple alone, closing the door to visitors. On the eighth day of the tenth month of the following year, the Dharma Master felt slightly unwell and no longer took medicine. He ordered someone to bring the 'Poem of Seclusion' that he had once composed with the recluse Liu Yimin (a recluse of the Eastern Jin Dynasty), and changed the last two lines, saying: 'Soaring in the sky, traces are naturally cut off, not in the green mountains.' He had it engraved on the cliff face, the next... English version

日之晚復曰。吾報緣必盡。敢忘遺訓乎爾曹耶。益說法以勖其屬。及後日之晚。使請彌陀像。以正其終。基徒尚欲有所禱。且以觀音像應命。法師即炷香瞻像而祝之曰。我觀世音。前際不來后際不去。十方諸佛同住實際。愿住此實際受我一炷香(云云)或問其所歸者。猶以寂光凈土對之。至其夕之三鼓。奄然坐終。先此法師自製其櫬曰遐榻而銘之。學者務奉其師之前志。必臥其靈體于遐榻。更七日其形貌完潔如平昔。其壽六十有九。臘五十。當其化之夕。山中見大星隕乎鷲峰。爀然有紅光。發於其寺之前。度弟子若虛輩垂百人。授講稟法者如文昌諸上人者僅二十人。登門而學者其人不啻千數。明年仲春之四日。奉遐榻歸葬于其寺之東月桂峰下。與隋高僧真觀之塔鄰也。蒙識韶公幾三十年。晚山中與其游益親。韶公耆年淳重。亦名德之法師也。嘗以大法師實錄。命余筆削。始以敝文不敢當。及蒙奏書為法以微效還。而韶公已物故方感慨。今辯師益以錄見托。愿成就其師之意辯師端審善繼。又明智之賢弟子也。會余避言適去山中。囑之愈勤。顧重違其先師之命。姑按韶公。實錄而論次之。命曰曲記。蓋曲細而記其事也。然慈雲聰哲志識堅明。故以其佛法大自植立。卓然始終不衰。雖古高名僧不過也。世以方之真觀。不其然

【現代漢語翻譯】現代漢語譯本：日落時分，慈雲法師又說：『我報答佛恩的因緣必定會走到盡頭。怎敢忘記對你們的遺訓呢？』於是進一步說法來勉勵他的弟子們。到了第二天的傍晚，他讓人請來彌陀佛像，來端正他的臨終。他的弟子們還想有所祈禱，就用觀音像來應命。法師就點燃香，瞻仰佛像並祝願說：『我觀世音菩薩，前際不來，后際不去，十方諸佛都安住在實際之中。愿安住於此實際，接受我這一炷香。』有人問他將歸向何處，他仍然用寂光凈土來回答。到了當晚的三更時分，安詳地坐化圓寂。此前，法師親自製作了自己的棺材，題名為『遐榻』並寫上銘文。他的學生們務必遵奉他生前的遺志，將他的遺體安放在『遐榻』之中。過了七天，他的形貌完好潔凈如同往常一樣。他的壽命是六十九歲，僧臘五十年。在他圓寂的當晚，山中有人看見一顆大星隕落在鷲峰，光芒四射，有紅光從他的寺廟前發出。他的弟子若虛等人有近百人，接受他講經傳法的人，如文昌等上人有二十人。登門求學的人不止千人。第二年仲春四日，人們將安放著他遺體的『遐榻』安葬在他的寺廟東邊的月桂峰下，與隋朝高僧真觀的塔相鄰。我蒙受認識慈雲法師韶公將近三十年，晚年在山中與他交往更加親密。韶公年老德高望重，也是一位有名的法師。他曾經讓我刪改《大法師實錄》，我起初因為自己的文章淺陋不敢當此重任，等到我奉命寫書來稍微報答他時，韶公已經去世了，我為此感到感慨。現在辯師又拿著《實錄》來委託我，希望我能完成他老師的遺願。辯師端正審慎，善於繼承，又是明智賢能的弟子。正趕上我爲了避諱言論而恰好離開山中，他囑託我更加勤勉。考慮到難以違揹他先師的遺命，姑且按照韶公的《實錄》來論述記載這件事，命名為《曲記》，意思是詳細而細緻地記錄這件事。慈雲法師聰慧明哲，志向堅定，所以能夠用佛法來大大地建立自己，卓越不凡，始終不衰。即使是古代有名的高僧也不過如此。世人將他比作真觀，難道不是這樣嗎？

【English Translation】 English version: At sunset, the master Ciyun (Compassionate Cloud) again said, 'My karmic connection to repaying the Buddha's grace is surely coming to an end. How dare I forget my instructions to you all?' He then further expounded the Dharma to encourage his disciples. By the evening of the following day, he had them bring an image of Amitabha (Infinite Light) Buddha to rectify his final moments. His disciples still wished to offer some prayers, so they responded with an image of Avalokiteshvara (The Bodhisattva of Compassion). The Dharma master then lit incense, gazed at the image, and made a vow, saying, 'I, Avalokiteshvara, do not come from the past, nor do I go to the future. All Buddhas of the ten directions dwell in the actual reality. May I dwell in this actual reality and receive this stick of incense.' Someone asked him where he would return to, and he still answered with the Pure Land of Serene Light (Jìguāng Jìngtǔ). At the third watch of the night, he passed away peacefully in a seated posture. Prior to this, the Dharma master had personally made his own coffin, naming it 'Distant Couch' (Xiá Tà) and inscribing it with an inscription. His students were sure to follow his lifelong wishes, placing his body on the 'Distant Couch'. After seven days, his appearance was as complete and clean as usual. His age was sixty-nine, and his monastic age was fifty. On the night of his transformation, someone in the mountains saw a large star fall on Vulture Peak (鷲峰, Jiùfēng), radiating with red light from in front of his temple. His disciples, such as Ruoxu (若虛), numbered nearly a hundred, and those who received his teachings, such as the venerable Wenchang (文昌), numbered only twenty. Those who came to his door to study numbered no less than a thousand. On the fourth day of the second month of the following year, people buried the 'Distant Couch' containing his remains at the foot of Yuegui Peak (月桂峰) to the east of his temple, next to the pagoda of the eminent Sui Dynasty monk Zhenguan (真觀). I had the honor of knowing Dharma Master Ciyun, Shaogong (韶公), for nearly thirty years, and in my later years, I became even closer to him in the mountains. Shaogong was old, virtuous, and respected, and was also a famous Dharma master. He once asked me to revise the 'Veritable Record of the Great Dharma Master' (大法師實錄), but I initially declined because of my humble writing. When I was later ordered to write a book to repay him slightly, Shaogong had already passed away, and I felt regret. Now, the debater (辯師, Biàn Shī) has entrusted me with the 'Record' again, hoping that I can fulfill his teacher's wishes. The debater is upright, prudent, and good at inheriting, and is also a wise and virtuous disciple. Just as I was leaving the mountains to avoid speaking out, he urged me to be more diligent. Considering that it would be difficult to disobey his late teacher's orders, I will tentatively record this matter according to Shaogong's 'Veritable Record', naming it 'Curved Record' (曲記), meaning to record the matter in detail and meticulously. Dharma Master Ciyun was intelligent, wise, and had a firm will, so he was able to greatly establish himself with the Buddha Dharma, standing out and never declining. Even the famous monks of ancient times were no more than this. The world compares him to Zhenguan, is that not so?

乎。天臺之風教益盛于吳越者。蓋亦資夫慈雲之德也。吾恨不及見其人。是歲嘉祐癸卯之八年季秋己亥朔。適在京口龍遊之東圃記之也。

鐔津文集卷第十二大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十三

藤州鐔津東山沙門契嵩撰

碑記銘表辭

秀州資聖禪院故和尚勤公塔銘(並敘)

嘉祐壬寅之仲秋。秀人以故大和尚勤公骨身歸塔餘杭之安樂山。從始也。其稟法弟子省文儒者聞人安遠。乃命契嵩書且銘之。和尚諱盛勤本姓謝氏。不書其得姓之本末。從釋氏也。像郡之壽陽人也。童真出家。北面事象之白容山惟齊禪師。祥符中以誦經中試。遂得落𩬊。其年納戒于桂管之延齡寺。還白容會其師適滅。葬已遂浩然西出。更訪其師宗者。和尚天資淳深懿厚。夙有道識。童之時以自發明。遍學衡湘鄢郢老禪碩師。而獨大盡玄旨于德山遠和尚。初以雲門語句請決于遠師。雖叩問勤至垂三月。遠未嘗稍辯盡。欲其自契耳。一旦悟已詣遠質之。遠師一見即謂之曰。汝已徹矣。當此和尚頓覺身超虛空。不覺屋廬為閡。復其立處。即遍體雨汗。其悟道靈驗如此也。先此和尚嘗師他僧。傳習乎安般定法。始授其法。乃席地然頂于其師前。遽有異光上發。圓赫如日。光熄

【現代漢語翻譯】現代漢語譯本：唉！天臺宗的風教在吳越地區更加興盛，大概也是憑藉慈雲法師的德行吧。我遺憾沒能見到他本人。這一年是嘉祐癸卯年的八月己亥朔日，我恰好在京口龍遊的東圃記錄這件事。

鐔津文集卷第十二大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十三

藤州鐔津東山沙門契嵩撰

碑記銘表辭

秀州資聖禪院故和尚勤公塔銘(並敘)

嘉祐壬寅年的仲秋，秀州人將故去的大和尚盛勤的骨灰送回餘杭的安樂山入塔。從一開始，他的稟法弟子省文和儒者聞人安遠，就命契嵩撰寫銘文。和尚法名盛勤，本姓謝氏。這裡不記載他得姓的來龍去脈，因為他已經皈依佛門。他是象郡壽陽人。從小就出家，在北方侍奉象之白容山的惟齊禪師。祥符年間，因為誦經考試合格，於是得以剃度。那一年在桂管的延齡寺受戒。回到白容山後，他的師父恰好圓寂，安葬完畢后，他便毅然向西出發，去拜訪他師父的同宗。和尚天資淳樸深厚，從小就有對道的認識。童年時就自己有所領悟，廣泛地向衡州、湘州、鄢州、郢州的年老禪師和碩學之士學習，尤其是在德山遠和尚那裡徹底領悟了玄妙的旨意。起初，他用雲門宗的語句向遠師請教，雖然勤奮地叩問了近三個月，遠師卻從未稍加辯解，只是想讓他自己領悟。一旦領悟，他就去遠師那裡驗證。遠師一見就對他說：『你已經徹悟了。』此時和尚頓覺身超虛空，不覺得房屋是阻礙。回到他站立的地方，立刻全身汗如雨下。他悟道的靈驗就是這樣。在此之前，和尚曾師從其他僧人，傳習安般定法。剛開始傳授這種方法時，他就在師父面前席地燃頂，立刻有奇異的光芒向上發出，圓而明亮如太陽。光芒熄滅后

【English Translation】 English version: Alas! The teachings of the Tiantai (Tendai) school flourished even more in the Wu and Yue regions, probably also due to the virtue of Ciyun (Tzu-yun). I regret not being able to meet him in person. In the eighth year of Jiayou (Chia-yu) Guimao (Kuei-mao), on the first day of the eighth month, Ji Hai (Chi-hai), I happened to be recording this at the East Garden of Longyou (Lung-yu) in Jingkou (Ching-k'ou).

Collected Works of Xianjin (Hsien-chin), Volume 12 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xianjin

Collected Works of Xianjin, Volume 13

Composed by Qisong (Ch'i-sung), a Shramana (monk) of Dongshan (Tung-shan) Temple in Xianjin (Hsien-chin), Tengzhou (T'eng-chou)

Inscriptions, Records, Epitaphs, and Memorials

Epitaph (with Preface) for the Stupa of the Late Abbot Qin (Ch'in) of Zisheng (Tzu-sheng) Chan (Ch'an) Monastery in Xiuzhou (Hsiu-chou)

In the mid-autumn of the Jiayou (Chia-yu) Renyin (Jen-yin) year, the people of Xiuzhou (Hsiu-chou) returned the bones of the late Great Abbot Shengqin (Sheng-ch'in) to Anle (An-le) Mountain in Yuhang (Yu-hang) for interment in the stupa. From the beginning, his Dharma disciple Shengwen (Sheng-wen) and the scholar Wenren Anyuan (Wen-jen An-yuan) commissioned Qisong (Ch'i-sung) to write and inscribe the epitaph. The Abbot's Dharma name was Shengqin (Sheng-ch'in), and his original surname was Xie (Hsieh). The origin and end of his surname will not be recorded here, as he has entered the Buddhist order. He was a native of Shouyang (Shou-yang) in Xiangjun (Hsiang-chun). He left home as a child and served Chan Master Weiqi (Wei-ch'i) of Bairong (Pai-jung) Mountain in Xiang (Hsiang). During the Xiangfu (Hsiang-fu) period, he passed the scripture recitation examination and was thus allowed to shave his head. In that year, he received the precepts at Yanling (Yen-ling) Temple in Guiguan (Kuei-kuan). Upon returning to Bairong (Pai-jung) Mountain, his master had just passed away. After the burial, he resolutely headed west to visit those of his master's lineage. The Abbot was naturally pure, profound, kind, and generous, and had an understanding of the Dao (Tao) from a young age. As a child, he had insights on his own and studied extensively with elderly Chan masters and erudite scholars in Heng (Heng), Xiang (Hsiang), Yan (Yen), and Ying (Ying). However, he thoroughly grasped the profound meaning from Abbot Yuan (Yuan) of Deshan (Te-shan). Initially, he used the words of the Yunmen (Yun-men) school to seek a resolution from Master Yuan (Yuan). Although he diligently inquired for nearly three months, Master Yuan (Yuan) never explained it, wanting him to realize it on his own. Once he had an enlightenment, he went to Master Yuan (Yuan) to verify it. Upon seeing him, Master Yuan (Yuan) said, 'You have thoroughly understood.' At this moment, the Abbot suddenly felt his body transcend the void, and he did not feel that the house was an obstacle. Returning to where he stood, his whole body immediately rained with sweat. Such was the miraculous verification of his enlightenment. Prior to this, the Abbot had studied with other monks, transmitting and practicing the Anban (An-pan) meditation method. When he first received this method, he burned incense on his head in front of his master while sitting on the ground, and immediately a strange light emanated upwards, round and bright like the sun. After the light extinguished,

而元略無所損。其師曰。汝最上乘法器也。勉之無以此自盡焉。其感通又若此也。其後禪之學者。乃蔚然嚮慕。來浙西混跡于餘杭之安樂山。皇祐初嘉禾太守聶公。厚載聞其風。率郡人遂命領徒於此。更十有二年而秀之人無賢愚男女風德大化。法侶趨其會者日不下數百。精廬完葺僧儲充備。而秀有禪居自和尚興起也。以嘉祐庚子之五載仲夏壬寅示微疾。正坐說偈而盡。世壽六十八。臘四十二。以嘉祐庚子五月己酉。遵教火之。得五色舍利。絢如不可勝數。度弟子者宗益嗣其法而領眾一方。曰省文。曰有昌和尚。平昔嘗綴古之語要。目其書曰原宗集。而其徒方傳之。然其所得之法。實諸佛之秘要。群生之所宗。諸祖之所傳者也。非語默可到。然非語默又不能稍發。故和尚蒞眾接人雖勤教誨。而其語嘗簡其機緣不煩大較。其要道慈德入人最深。故其亡也。秀人傾城號慟。若喪所親。諸君以契嵩于和尚道交相知尤深詳得其出處。乃以文見托雖固亦不得讓焉。銘曰。

惟骨殊圓。惟道亦然。非生非滅。無陂無偏。惟小夷石泐。而此法常傳。

秀州資聖禪院故暹禪師影堂記

禪師疾病。予自杭往問醫藥。嘗顧謂曰。我老且病。是必已矣。死且累子坎而掩之。為我志其嗣法。遂授其所以然。余還杭未幾。果溘然

【現代漢語翻譯】現代漢語譯本：而元略沒有絲毫損失。他的老師說：『你是最上乘佛法的法器啊，努力修持，不要因此而自暴自棄。』他所獲得的感應就是這樣。此後，禪宗的學者們，都紛紛仰慕他，來到浙西，隱居在餘杭的安樂山。皇祐初年，嘉禾太守聶公，久聞他的風範，帶領郡里的人，於是請他在此地帶領僧眾。經過十二年，秀州的人，無論賢愚男女，都受到他的道德教化。前來參加法會的同修每天不下數百人。精舍修繕完備，僧眾的儲備也充足，秀州有禪居，就是從和尚開始興起的。嘉祐庚子年五月壬寅日，示現輕微的疾病，端正地坐著，說完偈語就圓寂了，世壽六十八歲，僧臘四十二年。嘉祐庚子年五月己酉日，遵照他的教誨火化，得到五色舍利，光彩絢麗，數不勝數。度化的弟子中，宗益繼承了他的法，帶領一方僧眾。還有省文、有昌和尚。他平時曾經輯錄古代的語要，命名他的書為《原宗集》。他的弟子們正在傳習這本書。然而他所得到的法，實在是諸佛的秘密要義，眾生的歸宗，諸祖所傳的。不是言語和沉默可以達到的，然而沒有言語和沉默又不能稍微啓發。所以和尚主持僧眾，接待來人，雖然勤于教誨，但是他的言語常常簡短，他的機緣不煩瑣。最重要的是他的慈悲道德深入人心。所以他去世的時候，秀州的人傾城號哭，好像失去了親人。諸位同仁認為契嵩與和尚在道義上互相瞭解很深，詳細地瞭解了他的出身，於是把撰寫銘文的任務託付給我，即使我堅決推辭也不行啊。銘文說：『只有骨骼特別圓滿，只有道也如此。非生非滅，沒有偏頗。即使是小小的夷石磨損了，而這佛法卻永遠流傳。』《秀州資聖禪院故暹禪師影堂記》禪師生病的時候，我從杭州去問候他的醫藥。他曾經回頭對我說：『我老了而且生病，必定是要走了。死後只要用土坑埋葬我就可以了。為我記錄下繼承我佛法的人。』於是傳授了他佛法的要義。我回到杭州沒多久，果然突然去世了。

【English Translation】 English version: And Yuan Lue suffered no loss at all. His teacher said, 'You are a vessel of the highest vehicle of Dharma. Strive hard and do not give up on yourself because of this.' His spiritual response was like this. Thereafter, scholars of Chan Buddhism admired him and came to Zhexi, living in seclusion at Anle Mountain in Yuhang. In the early years of the Huangyou reign, Nie Gong, the prefect of Jiahe, had long heard of his virtue. He led the people of the prefecture and invited him to lead the Sangha here. After twelve years, the people of Xiuzhou, regardless of their wisdom, foolishness, gender, were greatly transformed by his virtue and teachings. The Dharma companions who came to his gatherings numbered no less than several hundred each day. The monastery was completely renovated, and the Sangha's provisions were abundant. The Chan residence in Xiuzhou began with the rise of this venerable monk. In the fifth year of Jiayou Gengzi, on the Renyin day of the fifth lunar month, he manifested a slight illness. He sat upright, recited a verse, and passed away peacefully. His worldly age was sixty-eight, and his monastic age was forty-two. On the Jiyou day of the fifth month of Jiayou Gengzi, following his teachings, he was cremated, and countless five-colored Sharira (relics) were obtained, radiant and indescribable. Among the disciples he had converted, Zongyi succeeded to his Dharma and led a community of monks. There were also the monks Shengwen and Youchang. He had previously compiled ancient sayings and named his book 'Yuanzong Ji' (Collection on the Origin of the Lineage). His disciples are now transmitting this book. However, the Dharma he attained is truly the secret essence of all Buddhas, the refuge of all beings, and what has been transmitted by all patriarchs. It cannot be reached by words or silence, yet without words and silence, it cannot be slightly revealed. Therefore, although the venerable monk diligently taught when presiding over the Sangha and receiving people, his words were often concise, and his teachings were not overly complicated. Most importantly, his compassionate virtue deeply touched people's hearts. Therefore, when he passed away, the people of Xiuzhou wept as if they had lost a loved one. The gentlemen believed that Qisong had a deep understanding of the venerable monk's path and knew his origins in detail. Therefore, they entrusted me with the task of writing the inscription, and even though I firmly declined, I could not refuse. The inscription says: 'Only the bones are especially round, only the Dao (path) is also like this. Neither born nor destroyed, without bias or partiality. Even if the small Yishi (barbarian stone) is worn away, this Dharma will always be transmitted.' 'Record of the Shadow Hall of the late Chan Master Xian of Zisheng Chan Monastery in Xiuzhou' When the Chan Master was ill, I went from Hangzhou to inquire about his health and medicine. He once turned to me and said, 'I am old and sick, and I am sure to leave soon. After I die, just bury me in a pit. Record for me who will inherit my Dharma.' Then he imparted to me the essence of his Dharma. Not long after I returned to Hangzhou, he suddenly passed away.

而化。學者不悉即焚其喪卒不得而塔之。故列其名跡于影堂。命今長老勤師勒石以傳之。禪師諱慶暹。其先建陽人也。姓范氏。范氏世為士族。其父大父皆仕。不復書也。始禪師因父宦生於會稽。及其父官死海鹽縣。即與母治產居秀。至是禪師方五歲。而秀氣靄然。其母異之。命從凈行子昭出家於今資聖精舍。逾十歲落𩬊。納戒于靈光寺。習楞嚴圓覺于講師。居素又十歲。經明明年即廣遊方外遍參禪要。又十歲且還。初秀郡未始有禪居。待來者亦有所缺。然禪師既歸。乃一更其院。務與眾處諭其屬。即如十方禪規主之院。稍治遂結廬獨處於園林。篤為杜多之行。不出不寢更十九年。雖惡衣惡食。自視宴如也。居無何。會故雪竇清禪師至其廬曰。善乎仁者乃至是哉。因盡示其所證之法。而清禪師大韙之。卒亦承于清師。至天聖中。郡太守張公幾聖高之。命複方丈使舉行禪者。故事逮故翰林學士葉公道卿以中允領郡。見而益喜。遂尊為長老。命傳其法。垂二十年竟以此物故。嗚呼。其世壽已七十六。而僧臘六十二。禪師治茲院。自壯既耄凡四十六載。於人甚莊處已至約。飲食資用必務素儉。與時俗不合。以故其徒稱難而少親附。唯士大夫重其修潔。不忍以葷酒溷其室。先時吳中僧之坐法失序。輒以勢高下。不復以戒德論。

【現代漢語翻譯】現代漢語譯本：然而（世俗之人）並不瞭解（禪師的修行），隨即焚燒了他的遺體，以至於他的弟子們無法為他建塔。因此，我將他的生平和事蹟記錄在影堂中，並命令現任長老勤師將這些刻在石碑上，以流傳後世。禪師法諱慶暹（Qingqian），他的祖先是建陽人，姓范。范氏世代都是士族，他的父親和祖父都曾為官，這些就不再贅述了。最初，禪師因為父親做官而出生在會稽。後來他的父親死在海鹽縣，他就和母親一起料理家產，居住在秀州。那時禪師才五歲，但已經顯露出非凡的靈氣，他的母親對此感到很驚異，於是命他跟隨凈行子昭在現在的資聖精舍出家。過了十年，他剃度，並在靈光寺受戒，跟隨講師學習《楞嚴經》和《圓覺經》。又過了十年，在明道年間，他廣泛遊歷四方，遍參禪宗的要義。又過了十年，他回到了秀州。當初，秀州還沒有禪宗的道場，接待來者也有所欠缺。然而禪師回來后，就重新整修了寺院，致力於與大眾和睦相處，並告誡他的弟子們，要像十方禪院的規矩一樣管理寺院。稍作治理后，他就結廬獨自居住在園林中，堅定地奉行頭陀苦行，十九年不出門，不睡覺。雖然穿著破舊的衣服，吃著粗糙的食物，但他自己卻覺得很安適。住了不久，恰逢雪竇清禪師來到他的住所，說：『善哉，仁者竟然到了這種地步！』於是將自己所證悟的佛法全部傳授給他，清禪師對此非常讚賞。禪師最終也繼承了清禪師的衣缽。天聖年間，郡太守張幾聖（Zhang Jisheng）非常敬重他，命他恢復方丈之位，讓他主持禪宗事務。後來翰林學士葉道卿（Ye Daoqing）以中允的身份管理秀州，見到禪師后更加高興，於是尊稱他為長老，命他傳授佛法。過了近二十年，禪師最終在這裡圓寂。唉，他的世壽已經七十六歲，僧臘六十二年。禪師治理這座寺院，從壯年到老年，總共四十六年。他對人非常莊重，對自己卻非常節儉。飲食和生活用品都務必樸素節儉，與當時的世俗風氣不合。因此，他的弟子們都覺得難以親近他，只有士大夫們敬重他的清修，不忍心用葷腥酒肉來玷污他的住所。早些時候，吳中僧人的坐法失去了秩序，總是以權勢高低來決定地位，不再以戒律和德行來評判。 English version: However, scholars did not understand (the Chan master's practice) and immediately cremated his body, so that his disciples could not build a stupa for him. Therefore, I record his life and deeds in the Shadow Hall, and order the current elder Qin to inscribe these on a stone tablet to pass them on to future generations. The Chan master's Dharma name was Qingqian (Enlightened Subtlety), and his ancestors were from Jianyang, with the surname Fan. The Fan family had been a family of scholars for generations, and his father and grandfather had both served as officials, so I will not elaborate on that. Initially, the Chan master was born in Kuaiji because his father was an official there. Later, his father died in Haiyan County, and he and his mother managed the family property and lived in Xiuzhou. At that time, the Chan master was only five years old, but he already showed extraordinary spirituality, and his mother was very surprised by this, so she ordered him to become a monk with the novice Jingxing Zi Zhao at the current Zisheng Monastery. After ten years, he shaved his head and received the precepts at Lingguang Temple, studying the Surangama Sutra and the Perfect Enlightenment Sutra with a lecturer. After another ten years, during the Mingdao era, he traveled extensively in all directions, widely studying the essentials of Chan Buddhism. After another ten years, he returned to Xiuzhou. Initially, Xiuzhou did not have a Chan Buddhist center, and the reception of visitors was also lacking. However, after the Chan master returned, he renovated the monastery, devoted himself to living in harmony with the public, and admonished his disciples to manage the monastery according to the rules of the Ten Directions Chan Monastery. After a little management, he built a hut and lived alone in the garden, firmly practicing the ascetic practices of a dhuta, not going out or sleeping for nineteen years. Although he wore old clothes and ate rough food, he himself felt very comfortable. Not long after he lived there, Chan Master Qing of Xuedou happened to come to his residence and said, 'Excellent, the benevolent one has reached this point!' So he transmitted all the Dharma that he had realized to him, and Chan Master Qing greatly appreciated it. The Chan master eventually inherited Chan Master Qing's mantle. During the Tiansheng era, Prefect Zhang Jisheng (Surname Zhang, Given name Jisheng) of the prefecture greatly respected him and ordered him to restore the position of abbot and let him preside over Chan Buddhist affairs. Later, Hanlin Academician Ye Daoqing (Surname Ye, Given name Daoqing) managed Xiuzhou as Zhongyun, and was even happier after seeing the Chan master, so he honored him as an elder and ordered him to transmit the Dharma. After nearly twenty years, the Chan master finally passed away here. Alas, his worldly age was seventy-six years old, and his monastic age was sixty-two years. The Chan master managed this monastery for a total of forty-six years, from his youth to his old age. He was very dignified towards others, but very frugal towards himself. His diet and living supplies were necessarily simple and frugal, which was not in line with the customs of the time. Therefore, his disciples found it difficult to get close to him, and only the scholar-officials respected his pure practice and could not bear to defile his residence with meat and wine. Earlier, the sitting practices of the monks in Wuzhong had lost their order, and they always determined their status based on the height of their power, and no longer judged them based on precepts and virtue.

【English Translation】 However, scholars did not understand (the Chan master's practice) and immediately cremated his body, so that his disciples could not build a stupa for him. Therefore, I record his life and deeds in the Shadow Hall, and order the current elder Qin to inscribe these on a stone tablet to pass them on to future generations. The Chan master's Dharma name was Qingqian (Enlightened Subtlety), and his ancestors were from Jianyang, with the surname Fan. The Fan family had been a family of scholars for generations, and his father and grandfather had both served as officials, so I will not elaborate on that. Initially, the Chan master was born in Kuaiji because his father was an official there. Later, his father died in Haiyan County, and he and his mother managed the family property and lived in Xiuzhou. At that time, the Chan master was only five years old, but he already showed extraordinary spirituality, and his mother was very surprised by this, so she ordered him to become a monk with the novice Jingxing Zi Zhao at the current Zisheng Monastery. After ten years, he shaved his head and received the precepts at Lingguang Temple, studying the Surangama Sutra and the Perfect Enlightenment Sutra with a lecturer. After another ten years, during the Mingdao era, he traveled extensively in all directions, widely studying the essentials of Chan Buddhism. After another ten years, he returned to Xiuzhou. Initially, Xiuzhou did not have a Chan Buddhist center, and the reception of visitors was also lacking. However, after the Chan master returned, he renovated the monastery, devoted himself to living in harmony with the public, and admonished his disciples to manage the monastery according to the rules of the Ten Directions Chan Monastery. After a little management, he built a hut and lived alone in the garden, firmly practicing the ascetic practices of a dhuta, not going out or sleeping for nineteen years. Although he wore old clothes and ate rough food, he himself felt very comfortable. Not long after he lived there, Chan Master Qing of Xuedou happened to come to his residence and said, 'Excellent, the benevolent one has reached this point!' So he transmitted all the Dharma that he had realized to him, and Chan Master Qing greatly appreciated it. The Chan master eventually inherited Chan Master Qing's mantle. During the Tiansheng era, Prefect Zhang Jisheng (Surname Zhang, Given name Jisheng) of the prefecture greatly respected him and ordered him to restore the position of abbot and let him preside over Chan Buddhist affairs. Later, Hanlin Academician Ye Daoqing (Surname Ye, Given name Daoqing) managed Xiuzhou as Zhongyun, and was even happier after seeing the Chan master, so he honored him as an elder and ordered him to transmit the Dharma. After nearly twenty years, the Chan master finally passed away here. Alas, his worldly age was seventy-six years old, and his monastic age was sixty-two years. The Chan master managed this monastery for a total of forty-six years, from his youth to his old age. He was very dignified towards others, but very frugal towards himself. His diet and living supplies were necessarily simple and frugal, which was not in line with the customs of the time. Therefore, his disciples found it difficult to get close to him, and only the scholar-officials respected his pure practice and could not bear to defile his residence with meat and wine. Earlier, the sitting practices of the monks in Wuzhong had lost their order, and they always determined their status based on the height of their power, and no longer judged them based on precepts and virtue.

禪師慨然嘗數以書求理于官。世人雖皆不顧其說而禪師未始自沮。及葉公道卿轉運吳越。而禪師復致其書。而葉公然之。遂正其事于所部。既而秀眾果推禪師于高座。方再會即謝絕。踵不入俗殆十五年。然亦天性公正切于護法耳。昔嘗與余語曰。吾不能以道大惠於物。德行復不足觀。以愧於先聖人矣。茍忍視其亂法是益愧也。予即應之曰。不必謙也。曹溪宗門天下之道妙也。而學者罕至。十二頭陀出世之至行也。吾徒之所難。能為法而奮不顧身。亦人之難能也。是三者師皆得而行之。又何愧乎。師曰。此吾豈敢也。雖然予庸以是而稱之於吾人。蓋欲其有所勸也。禪師之遷化也。至是皇祐之己亥實五載矣。悲夫。

故靈隱普慈大師塔銘(並序)

師法諱幼旻。信陽玉山人也。本姓葉氏。童時即有出俗之志。告父母得命。遂入其邑之興教蘭若。師僧省覃出家。既納戒乃訪道四方。來虎林見惠明禪師。頹然有道器。即服膺執弟子禮。盡學其法。法務無難易者。備嘗之矣。久之惠明命師監其寺事。未幾會其寺大火蕩盡。方根其所失。其同事者危之皆憂乃禍。師謂之曰。我總寺事。罪盡在我。吾獨當之。爾曹不必懼也。吏果不入寺問師。弟坐其爨者耳。此豈古所謂臨難無茍免者耶。其後惠明告終畢其喪。師即帥眾曰

【現代漢語翻譯】現代漢語譯本：禪師曾經多次上書給官員，陳述自己的主張。世人雖然都不理睬他的說法，但禪師從未因此而灰心。等到葉公道卿調任吳越轉運使，禪師再次呈上自己的書信，葉公採納了他的意見，於是在他管轄的地區匡正了相關事務。不久之後，僧眾果然推舉禪師登上高座。但他再次推辭謝絕，將近十五年沒有再進入世俗社會。然而，這也是他天性公正，一心護法的表現。他曾經對我說：『我不能用佛法廣泛地恩惠于眾生，德行又不足以讓人稱道，這讓我對不起先聖人啊。如果忍心看著佛法被擾亂，那就更加慚愧了。』我便回答他說：『不必謙虛。曹溪宗門是天下佛法的精妙所在，但學者很少能領悟。十二頭陀的出世是極高的修行行為，是我們的同道難以做到的。您能爲了佛法而奮不顧身，這也是常人難以做到的。這三點您都做到了，又有什麼可慚愧的呢？』禪師說：『我哪裡敢當啊。雖然我姑且用這些來稱讚我的同道，大概是想讓他們有所勉勵吧。』禪師圓寂的時候，是皇祐五年己亥年，實在是令人悲痛啊。故靈隱普慈大師塔銘（並序）大師的法號是幼旻（You Min），是信陽玉山人，本姓葉。從小就有出家修行的志向，告訴父母后得到允許，於是進入他家鄉的興教蘭若，拜師僧省覃（Sheng Tan）出家。受戒之後，便四處訪道。來到虎林，見到惠明禪師（Huiming Chanshi），禪師認為他很有修道的資質，於是便誠心誠意地拜他為師，盡心學習他的佛法。佛法事務，無論難易，都一一嘗試。很久之後，惠明禪師命令大師掌管寺院事務。沒過多久，寺院遭遇大火，被燒得精光。大家都在追究損失，他的同僚們都感到害怕，認為要遭禍了。大師對他們說：『我總管寺院事務，罪責全在我，我獨自承擔，你們不必害怕。』官吏果然沒有進入寺院詢問，大師只是說燒火的人造成的。這難道不是古人所說的面臨危難不茍且偷生嗎？之後，惠明禪師圓寂，大師料理了他的喪事。大師於是率領眾人說

【English Translation】 English version: The Zen master earnestly and repeatedly petitioned the officials with written arguments. Although the world generally ignored his views, the Zen master never became discouraged. When Ye Gongdaoqing (Ye Gongdaoqing), the Transport Commissioner of Wu and Yue, took office, the Zen master again presented his writings, and Ye Gongdaoqing accepted them, thereby rectifying the matters in his jurisdiction. Soon after, the monastic community indeed recommended the Zen master to ascend the high seat. However, he declined again and refused, not entering secular society for nearly fifteen years. Nevertheless, this was also a manifestation of his innate integrity and dedication to protecting the Dharma. He once said to me: 'I cannot widely bestow the Dharma upon beings, and my virtuous conduct is insufficient to be admired, which makes me ashamed before the ancient sages. If I were to bear to see the Dharma being disrupted, I would be even more ashamed.' I then replied: 'There is no need to be humble. The Caoxi (Caoxi) lineage is the essence of the Dharma in the world, but few scholars can attain it. The emergence of the Twelve Dhutas (Twelve Dhutas) is an act of supreme practice, which is difficult for our fellow practitioners to achieve. You are able to risk your life for the Dharma, which is also difficult for ordinary people to do. You have achieved all three of these, so what is there to be ashamed of?' The Zen master said: 'How dare I accept such praise. Although I tentatively use these to commend my fellow practitioners, it is probably to encourage them.' The Zen master passed away in the fifth year of the Huangyou (Huangyou) reign, the year of Jihai (Jihai), which is truly sorrowful. Epitaph for the Stupa of Great Master Puchi (Puchi) of Lingyin (Lingyin) Monastery (with Preface) The Master's Dharma name was You Min (You Min), a native of Yushan (Yushan) in Xinyang (Xinyang), whose original surname was Ye. From childhood, he had the aspiration to renounce the world and cultivate, and after informing his parents and receiving their permission, he entered the Xingjiao Lanruo (Xingjiao Lanruo) in his hometown, where he became a disciple of the monk Sheng Tan (Sheng Tan). After receiving the precepts, he traveled in all directions seeking the Way. Arriving at Hulin (Hulin), he met Zen Master Huiming (Huiming Chanshi), who recognized his potential for cultivation, and thus he sincerely took him as his teacher, wholeheartedly learning his Dharma. He experienced all Dharma affairs, whether difficult or easy. After a long time, Zen Master Huiming ordered the Master to manage the affairs of the monastery. Not long after, the monastery was destroyed by a great fire. Everyone was investigating the losses, and his colleagues were afraid, thinking that disaster was imminent. The Master said to them: 'I am in charge of the monastery affairs, and the responsibility lies entirely with me. I will bear it alone, you need not be afraid.' The officials indeed did not enter the monastery to inquire, and the Master only said that it was caused by the person who was tending the fire. Is this not what the ancients called not seeking to avoid danger in the face of adversity? Afterwards, Zen Master Huiming passed away, and the Master took care of his funeral. The Master then led the assembly and said

。本府請大長老惠照聰公鎮其寺。以繼惠明。所統仍以監寺輔之。戮力相與復其寺。不十年而葺屋廬。嶷然千餘間益偉于舊。慶曆中朝廷用其薦而錫之章服。其後又賜號普慈。及惠照謝世。師方大疾。亦力病治其喪事。始惠照垂終遺書。舉師自代。官疑其事。不與以靈隱。更命僧主之。師事其僧愈恭。無毫𩬊鄙吝心見於聲彩。而人益德之。當此知府龍圖季公知之。乃以上天竺精舍。命師以長老居之。及觀文孫公初以資政大學士蒞杭。特遷之主靈隱。始其演法之日。孫公大師衣冠貴游。不翅百人。預會爇香。聽其所說。而道俗老少貴賤摩肩而趨來者萬計。是日人聲馬跡溢滿山谷。法席之盛其如此者鮮矣。師天性寬平慈恕。與人周而多容。而人亦頗美之。故居其寺方六年。寺益修眾益靖。度弟子二十三人。嘉祐乙亥仲冬初。忽感微疾而臥。先終一日。與蒙語將授寺與今知禪德。語氣詳正。如平昔不衰。十三日雞鳴起漱洗。問時辰乃安坐而盡。世壽六十一。僧臘四十一。以是月二十九日入塔于呼猿澗之直北寺垣之內。塔已知師以其行狀求蒙文而銘之。然在古高僧傳其法凡吾人于其教有德有言及其有功者乃得書之。若今靈隱最天下名寺。固吾佛法以之弛張也。嗚呼普慈于其寺平生如此之效。豈不曰於法有功乎。余故不讓。乃引

其事而書之也。銘曰。

惟功在法。惟德在法。法既不生。其勝緣豈有熄耶。惟師之盛善常然。不泯不墜。斷可見矣。

杭州石壁山保勝寺故紹大德塔表

石壁寺去杭越三十里。走龍山而西。窅然入幽谷。有溪流巖石之美。雖其氣象清淑。而世未始知之。自紹大德與其兄行靖法師居之。而其名方播。亦地以人而著也。大德諱行紹。杭之錢唐人也。本姓沈氏。初其母夢得異僧舍利吞之。因而有娠。及生其性淳美。不類孺子。不喜肉食。嗜聞佛事。方十二歲。趨智覺禪師延壽求為其徒父母從之。及得戒通練律部。當是時韶國師居天臺山。其道大振。大德乃攝衣從之。國師見且器之。即使往學三觀法于螺溪羲寂法師。因與其兄行靖皆事寂法師講求大義。居未幾而所學已就還杭。即葺其舊寺。尋亦讓其寺與靖法師以會講眾。靖法師與大德皆師智覺出家。而大德為法兄。靖師為俗兄。靖法師以素德自發。先此六十年。雖吳中宿學名僧。皆推其高人。當時故為學者所歸。及靖法師遷講他寺。而大德復往居石壁。其前後五十年。守其山林之操。未始茍游于鄉墅閭里。處身修潔。識者稱其清約。一旦示感輕疾。至其三日之夕。囑累其徒。始眾會茶。授器已即坐盡。至是其壽已八十歲。僧臘六十八歲。垂二十年。余始

【現代漢語翻譯】現代漢語譯本：把這件事記錄下來。銘文如下：

功勞在於遵循佛法，德行在於遵循佛法。如果佛法不能產生，那麼殊勝的因緣又怎麼會止息呢？只有大師的盛德是永恒不變的，不會消泯也不會衰落，這是可以斷定的。

杭州石壁山保勝寺故紹大德塔表

石壁寺距離杭州三十里，沿著走龍山向西，幽深地進入山谷。那裡有溪流巖石的美景，雖然其氣象清新美好，但世人卻從未了解它。自從紹大德和他的哥哥行靖法師居住在那裡，它的名聲才開始傳播，也是因為人而使這地方顯名。大德，名諱行紹，是杭州錢塘人。原本姓沈。當初他的母親夢見一位奇異的僧人把舍利吞下，因此而懷孕。等到出生后，他的天性純真美好，不像一般的孩子。不喜歡吃肉，喜歡聽聞佛事。十二歲時，前往智覺禪師延壽處，請求做他的弟子，父母同意了。等到受戒后，精通律部。當時韶國師住在天臺山，他的道法非常興盛。大德於是整理衣物跟隨他。國師見到他，認為他是可造之材，就讓他去螺溪向羲寂法師學習三觀法。因此他和他的哥哥行靖都侍奉寂法師，講求佛法大義。住了不久，所學的已經完成，就回到杭州。於是修繕他原來的寺廟，不久也將寺廟讓給行靖法師用來集會講經。行靖法師和大德都師從智覺禪師出家，而大德是法兄，靖法師是俗兄。靖法師以平素的德行自然流露，在此之前的六十年，即使是吳中的老學名僧，都推崇他是高人。當時因此成為學者歸附的地方。等到靖法師遷移到其他寺廟講經，大德又回到石壁寺居住。在他前後五十年的時間裡，堅守山林的節操，從未隨意遊玩于鄉村裡巷。處身修養廉潔，認識他的人稱讚他清廉節儉。有一天，他感到輕微的疾病。到了第三天的晚上，囑咐他的弟子們。開始大家一起喝茶，授完法器后就坐化了。這時他的壽命已經八十歲，僧臘六十八歲。我開始瞭解他，已經過去二十年了。

【English Translation】 English version: Recording this event in writing. The inscription reads:

Merit lies in following the Dharma, virtue lies in following the Dharma. If the Dharma cannot arise, how can the superior causes and conditions cease? Only the great virtue of the master is constant and unchanging, neither fading nor falling, this can be determined.

Epitaph for the late Great Monk Shao of Baosheng Temple on Stone Wall Mountain in Hangzhou

Stone Wall Temple is thirty li away from Hangzhou, going west along Zoulong Mountain, entering a secluded valley. There are beautiful scenes of streams and rocks. Although its atmosphere is fresh and beautiful, the world has never known it. Since the Great Monk Shao and his elder brother Dharma Master Xingjing lived there, its name began to spread, and the place became known because of them. The Great Monk, named Xingshao, was a native of Qiantang in Hangzhou. His original surname was Shen. Initially, his mother dreamed of a strange monk swallowing a relic, and thus she became pregnant. When he was born, his nature was pure and beautiful, unlike ordinary children. He did not like to eat meat and loved to hear about Buddhist affairs. At the age of twelve, he went to Chan Master Zhi Jue Yanshou, requesting to become his disciple, and his parents agreed. After receiving the precepts, he became proficient in the Vinaya. At that time, National Master Shao lived on Mount Tiantai, and his teachings were very prosperous. The Great Monk then arranged his robes and followed him. The National Master saw him and considered him a promising talent, so he sent him to Luoxi to study the Threefold Contemplation from Dharma Master Xiji. Therefore, he and his elder brother Xingjing both served Dharma Master Ji, studying the great meaning of the Dharma. After living there for a short time, he completed his studies and returned to Hangzhou. Then he repaired his old temple, and soon he also gave the temple to Dharma Master Xingjing to hold gatherings for lectures. Dharma Master Xingjing and the Great Monk both became monks under Chan Master Zhijue, and the Great Monk was the elder brother in Dharma, while Dharma Master Jing was the elder brother in secular terms. Dharma Master Jing's inherent virtue manifested naturally. Sixty years before this, even the famous monks of Wu, who were well-versed in learning, all praised him as a great man. At that time, he became the place where scholars returned. When Dharma Master Jing moved to other temples to give lectures, the Great Monk returned to Stone Wall Temple to live. In the fifty years before and after that, he maintained his integrity in the mountains and forests, never casually wandering in the villages and lanes. He cultivated himself with purity and cleanliness, and those who knew him praised him for his integrity and frugality. One day, he felt a slight illness. On the evening of the third day, he instructed his disciples. Everyone began to drink tea together, and after handing over the Dharma implements, he passed away while sitting. At this time, his life was already eighty years old, and his monastic age was sixty-eight years. Twenty years have passed since I began to know him.

來石壁。會其弟子簡長。因聞其風。長亦介潔能守其先范。遂與其同學之弟簡微。固以大德塔志見托。吾嘗謂之曰。教所謂人生難遇者數端。而善知識尤難。世書曰。善人吾不得而見之矣。得見有常者斯可矣。賢善誠難其會也。若師出家于壽公。學法于寂公。見知於國師韶公。韶公不測人也。奇節異德道行藹然。而壽寂二公亦吾徒之有道者也。天下豈可多得。若師皆遇而親炙之。假令得一見之已甚善也。況因人而得法邪。若此師之美多矣。復兄弟于靖師。同其務學親道。棲養于山林。又平生之美可書也。其塔在寺之西圃。故筆而表之。是歲皇祐癸巳三月之十一日也。

致政侍郎中山公哀辭(並敘)

故侍郎中山公。其喪下葬日。客有感其舊德而為哀辭。以見意也。然客本佛氏者。外遺形質內融情偽。不宜有所感而哀之也。蓋不忍視其賢人歿而君子之道益寡。嗟嘆之不已。姑托哀而辭之。雖然公之功德在人。名與跡太史氏播之。而其人未必悉知公道德之本至者也。公之所本者誠也。故其始也。修身事親。而鄉人效之。其中也。仕于朝廷守大節不變。而天子擢之。其老也。以禮而退表師乎士大夫。而天下儀之。然士之行道於世。多初銳而中懈。先是而後謬。孰如公進退始卒無毫𩬊之失。蓋其修誠厚本而致是爾

【現代漢語翻譯】現代漢語譯本：到達石壁，會見了簡長的弟子。因為聽說了簡長的風範，簡長也品行高潔，能夠遵守他老師的規範。於是和他的同學弟弟簡微，堅決地把撰寫大德塔志的任務委託給我。我曾經對他們說，佛教所說的人生難以遇到的有幾件事，而善知識尤其難得。世俗的書上說，『好人我是不可能見到了，能見到有常德的人就可以了。』賢善的人確實難以遇到啊！像簡長法師，出家于壽公（姓名不詳），向寂公（姓名不詳）學習佛法，被國師韶公（姓名不詳）所賞識。韶公不是一個隨便評價人的人，他認為簡長法師品格高尚，德行出衆，道行令人敬佩。而壽公和寂公也是我們這些學佛人中有道行的人。這樣的人天下哪裡能多得呢？簡長法師全部遇到並且親自跟隨他們學習。假如能得到其中一位的指點就已經很好了，更何況因為跟隨他們而學到佛法呢？像簡長法師這樣的美好之處真是太多了。他又和兄弟靖師（姓名不詳）一起，共同致力於學習，親近佛道，在山林中修養身心。這又是他一生中值得記載的美好事情啊。他的塔在寺廟的西邊園圃里，所以寫下這篇文章來表彰他。那一年是皇祐癸巳年三月十一日。

現代漢語譯本：致仕侍郎中山公哀辭（並序）

現代漢語譯本：已故的侍郎中山公（姓名不詳），在他下葬的那天，有客人感念他過去的德行而寫了哀辭，來表達自己的心意。然而這位客人本來是信奉佛教的人，外表上捨棄了形體，內心融合了情感和虛偽，不應該有什麼感傷和哀悼。大概是因為不忍心看到賢人去世，君子之道越來越少，所以不停地嘆息，姑且借用哀辭來表達。雖然中山公的功德在於人民，他的名聲和事蹟會被史官記載，但是人們未必完全瞭解他道德的根本。中山公所遵循的根本是真誠。所以他一開始修身事奉父母，鄉里的人都效仿他。他在朝廷做官時，堅守大節不變，皇帝也提拔他。他年老退休時，以禮節退隱，成為士大夫的表率，天下人都敬佩他。然而士人在世上行道，大多開始時銳意進取，後來卻懈怠了，先是正確後來卻謬誤，哪裡像中山公這樣，進退始終沒有絲毫的過失。這大概是因為他修養真誠，根基深厚，才達到這樣的境界啊。

【English Translation】 English version: Arriving at Shibi, I met Jian Chang's disciple. Having heard of Jian Chang's virtue, and that Jian Chang was also of noble character, able to uphold his teacher's standards, I, along with his fellow student and brother Jian Wei, were firmly entrusted with the task of writing the epitaph for the Great Virtue Pagoda. I once said to them, 'The teachings say that there are several things in life that are difficult to encounter, and a virtuous teacher is especially rare. Secular books say, 'I cannot hope to see a good man, but it would be enough to see someone with constant virtue.' Indeed, it is difficult to meet someone virtuous and wise! Like Master Jian Chang, who became a monk under Shou Gong (name unknown), studied the Dharma under Ji Gong (name unknown), and was recognized by the National Teacher Shao Gong (name unknown). Shao Gong was not one to judge people lightly; he considered Master Jian Chang to have noble character, outstanding virtue, and a praiseworthy path. And Shou Gong and Ji Gong were also virtuous among us Buddhists. How could there be many such people in the world? Master Jian Chang encountered them all and personally studied with them. If one could receive guidance from just one of them, it would already be very good, let alone learn the Dharma by following them? Master Jian Chang's merits are truly numerous. Furthermore, he and his brother, Master Jing (name unknown), together devoted themselves to learning, drew close to the Buddhist path, and cultivated themselves in the mountains and forests. This is another commendable thing in his life worth recording. His pagoda is in the western garden of the temple, so I write this article to commend him. The year was the eleventh day of the third month of the Gui Si year of the Huangyou reign.'

English version: Eulogy for the Retired Vice Minister, Duke of Zhongshan (with Preface)

English version: On the day of the funeral of the late Vice Minister, Duke of Zhongshan (name unknown), a guest, moved by his past virtues, wrote an eulogy to express his feelings. However, this guest was originally a Buddhist, who outwardly relinquished form and inwardly harmonized emotions and falsehoods, and should not have any feelings of sorrow or mourning. Perhaps it was because he could not bear to see a virtuous man pass away and the way of the gentleman become increasingly rare, so he sighed incessantly, and tentatively used the eulogy to express himself. Although the Duke of Zhongshan's merits lie with the people, and his name and deeds will be recorded by the historians, people may not fully understand the essence of his morality. The foundation that the Duke of Zhongshan followed was sincerity. Therefore, in the beginning, he cultivated himself and served his parents, and the people of his village followed his example. When he served in the court, he upheld great principles without change, and the emperor promoted him. When he retired in his old age, he retired with propriety, becoming a model for the scholar-officials, and the world admired him. However, many scholars who practice the Way in the world are initially ambitious but later become lax, correct at first but later err. How could they be like the Duke of Zhongshan, whose advancement and retreat were without the slightest fault from beginning to end? This was probably because he cultivated sincerity and had a deep foundation, which led to this achievement.

。公既謝去軒冕。益以清凈養其壽命。故蒙忝公之交遊。亦親識知公之道德所以至者且詳可法也矣。嗚呼辱公之顧待異矣。不復睹矣。辭曰。

鱗羽穰穰兮。龍鳳所尸。龍不可隱兮。鳳不可衰。人倫整整兮。聖賢所資。聖不可亡。賢不可虧。老成之人兮。已與化移。典刑雖在兮。奚可邇窺。大夜奄夕兮。復曉何時。神明一去兮。寂寥何知。道德垂世兮。群心所思。清白傳家兮。世世可師。五福貴全兮。公得於斯。天分獨好兮。誰與等夷。人壽百歲兮。公欲及期。孝子順孫兮。胡必增悲。伊我所傷兮。賢者寖稀。純誠不紹兮。君子道微。萬類紛綸兮。邪正相非。特立獨行兮。不爾疇依。秋風蕭蕭兮。白露霏霏。草木零落兮。丘隴巍巍。靈車獨舉兮。丹旐翻飛。顧此別離兮。杳杳長違。

李晦叔推官哀辭(並序)

隴西李晦叔死。有以相報者。予聞悼之。且有所感也。晦叔有俊才。素以其才之力氣自豪。故於文章辯論不甚推讓。去年仲春將施生。來吾室與吾語。終日不能去。嘗曰。昔謂方袍平叔。予今顧師不足比也。叵自慨相知之晚。及蒙移書讓其過稱。復曰。方今天下賢而有識者。幾其人哉。在仲靈何讓。其後數數以重語推致於交遊間。期將復來劇論。雖然余非其人酌其意愛。豈不謂之知我乎。別去

【現代漢語翻譯】現代漢語譯本：

您既然已經謝絕了官位和俸祿，更加以清靜來保養您的壽命，所以我很榮幸能與您交往，也親身瞭解了您的道德修養所達到的境界，確實詳盡而值得傚法啊。唉，承蒙您如此看重和待我，以後再也見不到了。挽辭如下：

鱗甲羽毛繁盛啊，龍和鳳棲息的地方。龍的威嚴不可埋沒啊，鳳的華美不可衰退。人倫綱常整肅啊，聖賢所憑藉的。聖人的教誨不可喪失，賢人的德行不可虧損。老成持重的人啊，已經與造化融為一體。典章法度雖然還在，又怎麼能夠輕易窺探。漫漫長夜將盡啊，何時才能迎來黎明。神靈一旦離去啊，寂寥之中又能知道什麼。道德流傳於世啊，是眾人所思念的。清白家風世代相傳啊，世世代代可以傚法。五福齊全啊，您都得到了。天資稟賦如此美好啊，誰能與您相比。人的壽命能到百歲啊，您本將達到這個期限。孝順的兒子和孫子啊，何必一定要增加悲傷。我所傷感的是，賢德之人越來越稀少。純正的品德不能繼承啊，君子之道衰微。萬物紛繁複雜啊，邪惡和正義相互詆譭。特立獨行的人啊，不依靠您又能依靠誰呢。秋風蕭瑟啊，白露紛飛。草木凋零啊，墳墓高高聳立。靈車獨自前行啊，白色的旗幟翻飛。回首這次離別啊，遙遙無期，長久地分別了。

李晦叔推官哀辭（並序）

隴西人李晦叔去世了，有人把訊息告訴我，我聽了感到悲痛，並且有所感觸。李晦叔有傑出的才華，向來以他的才華、能力和氣概自豪，所以在文章和辯論方面不太謙讓。去年仲春時節，他將要參加吏部的選拔，來到我的住處和我交談，整天都不肯離去。曾經說：『過去我認為方袍平叔（指作者自己），我現在覺得我比不上您。』又慨嘆相知太晚。等到我寫信謙讓，認為他過分稱讚我時，他又說：『當今天下賢能而有見識的人，能有幾個呢？在仲靈（作者的字）您這裡，有什麼可謙讓的呢？』此後多次用很重的言辭在交往中推崇我，希望再次來和我激烈地辯論。雖然我不是他所說的那種人，但揣測他的心意和愛意，難道不可以說他是瞭解我嗎？分別后

【English Translation】 English version:

Since you have declined official position and emolument, and further cultivated purity to nourish your life, I am honored to have associated with you, and have personally understood the extent of your moral cultivation, which is indeed detailed and worthy of emulation. Alas, I am grateful for your high regard and treatment of me, but I will never see you again. The elegy reads:

Scales and feathers abound, where dragons and phoenixes dwell. The dragon's majesty cannot be concealed, the phoenix's splendor cannot fade. Human ethics are well-ordered, upon which sages and worthies rely. The teachings of sages cannot be lost, the virtues of worthies cannot be diminished. Seasoned and accomplished people have merged with creation. Although the laws and models remain, how can they be easily understood? The long night is coming to an end, when will dawn arrive? Once the spirit departs, what can be known in the desolation? Morality is passed down through the generations, and is what the people think about. A family of integrity is passed down, and can be a model for generations. The five blessings are complete, and you have obtained them all. Your natural endowment is so good, who can compare with you? Human life can reach a hundred years, and you were about to reach that limit. Filial sons and obedient grandsons, why must they increase their sorrow? What I grieve is that virtuous people are becoming increasingly rare. Pure integrity cannot be inherited, and the way of the gentleman is declining. All things are complex and confusing, and evil and righteousness slander each other. A person who stands alone and acts independently, who else can they rely on if not you? The autumn wind is rustling, and the white dew is falling. The grass and trees are withering, and the tombs are towering. The hearse moves alone, and the white banners flutter. Looking back at this farewell, it is distant and long-lasting.

Elegy for Official Li Huisu (with preface)

Li Huisu of Longxi has passed away. Someone brought the news to me, and I felt grief and had some thoughts. Li Huisu had outstanding talent, and always prided himself on his talent, ability, and spirit, so he was not very modest in writing and debate. Last spring, when he was about to participate in the selection by the Ministry of Personnel, he came to my residence and talked with me, and did not want to leave all day. He once said, 'In the past, I thought Fangpao Pingshu (referring to the author himself), but now I feel that I am not as good as you.' He also lamented that we met too late. When I wrote a letter of humility, thinking that he praised me too much, he said again, 'How many virtuous and knowledgeable people are there in the world today? What is there to be humble about in Zhongling (the author's courtesy name)?' After that, he repeatedly praised me in his interactions with heavy words, hoping to come again and have a fierce debate with me. Although I am not the kind of person he said, but guessing his intentions and love, can't it be said that he understands me? After parting

一年志方壯。豈悟其忽然而已亡邪。古人以人生比之。浮雲奄忽不可常保。如此信之矣。辭曰。

昨別晦叔志氣強。今聞晦叔忽已亡。始知未信便必爾。定聞不覺心自傷。心傷君子何所切。念君素懷殊未張。賢良不遂(遂或召字)死從事。可惜謫仙才艷長。陸機弟兄皆早世。芝蘭零落何相望。高堂有親𩬊被領。白日悠悠悲未央。憶君去年來我室。抵掌俉語聲瑯瑯。坐人驚歎幾絕倒。是是非非窮否臧。當時然諾頗相得。聲色慷慨多揄揚。乃云平叔不足比。齷齪自疑何敢當。白雲有期尚相待。豈意遊魂成渺茫。哲人自古寡眉壽。天理如何不可量。

周叔智哀辭(並序)

周叔智名測。九江潯陽人也。少聰悟讀書能強記。自六籍楊孟。洎司馬氏史漢老莊列禦寇之說與吾佛經。歷目則往往通之。商較古今援引故事。動有典據。嘗駭坐人。率皆伏其高論。為文學易繫辭。奇峭頗工恥于奔競。造次不移其守。故名不籍甚。朋游屢以其家貧親老勖之。逾四十始以茂才異等舉。尋斥于有司歸鄉曲。務以其道訓導後進。江州風俗剽輕其人寡能莊整。叔智侃然處於鄉黨。而後學小生不敢恣放。去年孟夏得叔智之子明服書。且聞叔智以癸未孟秋死矣。嗚呼吾嘗與叔智友。凡議論不以道相契。未始發其言。交道之中正。自謂

【現代漢語翻譯】現代漢語譯本：一年過去，方才覺得他正值壯年，怎能料到他竟然突然離世了呢？古人將人生比作浮雲，轉瞬即逝，無法長久保持，我對此深信不疑。哀辭寫道：

『昨日與晦叔分別時，他志氣昂揚，今日卻驚聞晦叔已經去世。這才明白之前未曾深信的「必然如此」的道理，聽到噩耗，心中不禁悲傷。心中悲傷，君子最在意的是什麼呢？是想到你平素的志向還未曾施展。賢良之士未能如願而死，可惜謫仙般的才華過早凋零。陸機兄弟都早早去世，美好的芝蘭相繼凋零，還能期望什麼呢？高堂之上，還有年邁的父母需要照顧，白日漫長，悲傷無盡。回憶去年你來我屋裡，拍手高談闊論，聲音洪亮。在座的人驚歎不已，幾乎要笑倒，對人對事評判臧否。當時彼此的承諾非常投合，言語慷慨激昂，多有讚揚。你說平叔不值得相比，自慚形穢，不敢擔當。白雲約定好時間還會相見，怎料到你的遊魂卻飄渺無蹤。哲人自古以來就很少長壽，天理是多麼的不可衡量啊！』

周叔智哀辭（並序）

周叔智，名測，是九江潯陽人。他年少時就聰明穎悟，讀書能強記。從六經、楊子、孟子，到司馬遷的《史記》、班固的《漢書》、老子、莊子、《列禦寇》的學說，以及我們佛家的經典，他只要看過一遍，往往就能通曉。商討古今，引用典故，一言一行都有典籍依據，常常讓在座的人感到震驚，大家都佩服他的高論。他為文學創作《易繫辭》，文辭奇特峭拔，頗有功力，但他恥于奔走鉆營。即使在倉促之間，也不會改變他的操守，所以名聲並不顯赫。朋友們多次因為他家境貧寒、父母年老而勸勉他。超過四十歲才以茂才異等被舉薦，不久就被主管官員罷免，回到家鄉，致力於用他的學問訓導後進。江州的風俗輕浮浮躁，那裡的人很少能莊重自持。周叔智卻能坦然地立身於鄉里，以至於後學晚輩不敢放縱自己。去年孟夏，我收到了周叔智的兒子明送來的書信，並且得知周叔智在癸未年孟秋去世了。唉！我曾經和周叔智是朋友，凡是議論，都以道義相合，沒有不符合中正之道的言論。我自認為

【English Translation】 English version: Only a year has passed, and I felt he was in his prime. How could I have foreseen his sudden passing? The ancients compared life to fleeting clouds, impermanent and impossible to hold onto. I deeply believe this. The eulogy reads:

'Yesterday, when I parted from Huishu, he was full of vigor. Today, I am shocked to hear of Huishu's passing. Only now do I understand the 'inevitability' that I had not fully believed before. Hearing the news, my heart cannot help but grieve. What is it that a gentleman grieves most about? It is the thought that your aspirations have not yet been realized. A virtuous and capable person dies unfulfilled. It is a pity that the talent of a banished immortal has withered too early. The Lu Ji brothers both died young. The beautiful orchids and irises have fallen one after another. What can we hope for? In the high hall, there are still elderly parents who need care. The days are long, and the sorrow is endless. I remember last year when you came to my house, clapping your hands and talking loudly. The people present were amazed and almost fell over with laughter, judging people and things. At that time, our promises were very agreeable, and our words were passionate and full of praise. You said that Ping Shu was not worth comparing, and you felt ashamed and dared not accept it. The white clouds will still meet as scheduled, but who would have thought that your wandering soul would be lost without a trace. Philosophers have rarely lived long lives since ancient times. How can the principles of heaven be measured!'

Eulogy for Zhou Shuzhi (with preface)

Zhou Shuzhi, named Ce, was from Xunyang in Jiujiang. He was intelligent and quick-witted from a young age, and he could memorize well when reading. From the Six Classics, Yangzi, Mencius, to Sima Qian's 'Records of the Grand Historian,' Ban Gu's 'Book of Han,' Laozi, Zhuangzi, and the theories of Lie Yukou, as well as our Buddhist scriptures, he could often understand them after reading them once. When discussing ancient and modern times and citing allusions, his every word and action had a basis in the classics, often shocking those present, and everyone admired his high-level arguments. He created 'Commentary on the Book of Changes' for literature, and his writing was unique and powerful, but he was ashamed of running around and seeking fame. Even in haste, he would not change his integrity, so his reputation was not prominent. Friends repeatedly encouraged him because his family was poor and his parents were old. He was recommended as a 'Maocai Yideng' (outstanding talent) only after he was over forty, and he was soon dismissed by the officials in charge and returned to his hometown, dedicating himself to using his knowledge to guide the younger generation. The customs of Jiangzhou were frivolous and impetuous, and few people there could be dignified and self-possessed. Zhou Shuzhi, however, stood upright in his village, so that the younger students did not dare to indulge themselves. Last summer, I received a letter from Zhou Shuzhi's son, Ming, and learned that Zhou Shuzhi had died in the first month of autumn in the year Guiwei. Alas! I used to be friends with Zhou Shuzhi. All discussions were in accordance with morality, and there were no words that did not conform to the way of righteousness. I considered myself

古人不至如是也。及來吳越不相見已六七年。日夕浩然。思歸潯陽。慕永遠(一作惠遠)宗炳劉遺民之風。同叔智相與老於林下。逮此信吾事不果濟也。嗚呼交道之已矣乎。哀其人不復見矣。故辭之以揚其德也。辭曰。

江之山兮。康廬效靈。江之水兮。九江泚清。合其氣兮。誕為人英。君得之兮。既聰且明。道德修兮。器識恢宏。竟不展兮。奪化代並。公之壽兮。令名不朽。君之福兮。學問富有。仁義家傳兮。子孫寶守。孰謂既往兮。不光其後。湓江浮天兮。緣凈漪漪。白石青草兮。日暮參差。若人不歸兮。萬古別離。相望丘墓兮。千里依依。

秀州精嚴寺行道舍利述(梵音舍利此云身骨)

道必有所驗。非驗孰見乎道之至哉不邪。佛之舍利蓋其道之驗也。夫道之大至者。固貫乎人神死生而妙之。聖人以其妙則在幽而能興。在明而能無。是故聖人方其生也。善世而無善。方其死也。潛神而用神。舍利者亙百世而儼然。效其靈則天下莫測。豈非其神之為乎。今夫九流百子以其道而為之者天下紛然。謂之道則與佛未始異也。稽其驗則天下無有也。競尊其師則謂佛不足。與其聖賢校其人之死也。不終日而形腐。不終年而骨朽。其神則漠然。烏有乎忽恍。豈其道亦有所未臻於佛者乎。昔者佛法始傳於漢而

【現代漢語翻譯】現代漢語譯本：古時候的人不至於這樣。自從來到吳越，已經六七年沒有見面了。每天都感到茫然若失，思念著回到潯陽。仰慕慧遠(或作惠遠，意為智慧深遠) 、宗炳、劉遺民的隱逸之風，希望能和叔智一起在山林中安度晚年。直到現在，才知道我的願望無法實現了。唉，我們之間的友誼已經結束了嗎？悲哀的是，這個人再也見不到了。所以用這篇辭來頌揚他的德行。辭是這樣寫的：

長江的山啊，康廬山顯現出靈氣。長江的水啊，九江的水清澈見底。匯聚了天地之氣啊，孕育出人中英傑。您得到了這些啊，既聰明又明智。修養道德啊，器量和見識都非常恢宏。最終未能施展抱負啊，被造化所取代。您的壽命啊，令名不會磨滅。您的福氣啊，學問非常富有。仁義的家風代代相傳啊，子孫後代都會珍視和守護。誰說已經過去的事啊，不能光耀後代呢？湓江水面漂浮著天空的倒影啊，水波盪漾清澈。白色的石頭和青青的草啊，在日暮時分錯落有致。這個人如果不回來啊，就將永遠地離別。遙望著他的墳墓啊，千里之外也感到依依不捨。

秀州精嚴寺行道舍利述（梵語舍利，這裡指身骨）

道一定會有所驗證。如果沒有驗證，又怎麼能看到道的極致呢？佛的舍利大概就是他所證之道的驗證。道達到極致，自然貫穿人、神、生死，並且玄妙地作用於其中。聖人因為道的玄妙，所以在幽暗中能夠興起，在光明中能夠虛無。所以聖人在世的時候，善於治理世事卻不居功自傲；當他去世的時候，精神潛藏卻發揮著作用。舍利經歷了百世依然莊嚴存在，顯現出的靈驗讓天下人都無法測度，這難道不是他的精神所為嗎？如今那些九流百家，用他們的道來行事的人遍佈天下，如果只說他們的道，和佛的道並沒有什麼不同。但是考察他們的驗證，天下卻沒有。他們競相尊崇自己的老師，就認為佛不足為道。拿他們的聖賢和佛相比，那些人的屍體，不到一天就腐爛，不到一年就化為塵土，他們的精神也消失得無影無蹤。難道是他們的道還沒有達到佛的境界嗎？從前佛法剛傳入漢朝的時候……

【English Translation】 English version: People of ancient times would not have been like this. Since coming to Wu and Yue, it has been six or seven years since we last met. Every day I feel lost and yearn to return to Xunyang. I admire the reclusive spirit of Huiyuan (also written as Huiyuan, meaning profound wisdom), Zong Bing, and Liu Yimin, hoping to spend my remaining years with Shuzhi in the forests. Only now do I realize that my wish cannot be fulfilled. Alas, has our friendship come to an end? It is sad that I will never see this person again. Therefore, I use this eulogy to praise his virtues. The eulogy goes:

The mountains of the Yangtze River, Mount Kanglu displays its spiritual essence. The waters of the Yangtze River, the waters of Jiujiang are crystal clear. Gathering the Qi of heaven and earth, they give birth to outstanding talents. You have obtained these, being both intelligent and wise. Cultivating virtue, your capacity and vision are vast and grand. Ultimately unable to fulfill your ambitions, you are replaced by the forces of nature. Your lifespan, your reputation will never fade. Your blessings, your knowledge is abundant. Benevolence and righteousness are passed down through your family, and your descendants will cherish and protect them. Who says that the past cannot illuminate the future? The reflection of the sky floats on the surface of the Peng River, the ripples are clear and gentle. White stones and green grass, scattered unevenly in the twilight. If this person does not return, it will be an eternal separation. Gazing at his tomb, even from a thousand miles away, I feel a lingering attachment.

A Description of the Relics in the Walking Meditation Hall of Jingyan Temple in Xiuzhou (The Sanskrit word for relics, Sharira, here refers to bodily remains)

The Dao must have its verification. If there is no verification, how can one see the ultimate of the Dao? The Buddha's relics are probably the verification of his attained Dao. The Dao, when it reaches its ultimate, naturally permeates humans, spirits, life, and death, and subtly acts upon them. Because of the Dao's subtlety, the sage can rise in darkness and become void in light. Therefore, when the sage is alive, he is good at governing the world but does not take credit for himself; when he dies, his spirit is hidden but still functions. The relics remain solemn for hundreds of generations, and the manifested miracles are beyond the comprehension of all people. Is this not the work of his spirit? Nowadays, those of the Nine Schools and Hundred Philosophies, those who act according to their Dao are all over the world. If we only talk about their Dao, it is not different from the Buddha's Dao. But if we examine their verification, there is none in the world. They compete to venerate their teachers, thinking that the Buddha is not worth mentioning. Comparing their sages with the Buddha, the corpses of those people rot in less than a day, and their bones turn to dust in less than a year, and their spirits disappear without a trace. Could it be that their Dao has not yet reached the Buddha's realm? In the past, when Buddhism was first introduced to the Han Dynasty...

漢人不詳。始傳於吳而吳人不諒。皆專儒老而拒我。故摩騰僧會命舍利以驗佛世。自是翕然而向之。夫道遠也。驗近也。觀近也者。發之也。觀遠也者至之也。至之者聖人也。以驗觀道則粗妙可審也。以道觀聖人而大小可見也。人亦有言曰。其教有大不可思議之事。益知佛為大聖人。不其然乎。然舍利之見乎天下者古今多矣。有盤空而翔者。無端而至者。發光而明並日月者。不可焚者。不可碎者。若此行道之舍利晝夜振之而不息者。天下未始見也。捧其塔敬之則金鐸益轉。若與人意而相應異乎。美哉至神之物不必大也。至道之驗不必多也。考其始致則曰得之於吳越。故國師韶公蓋得乎梁之岳陽。王蕭察之所傳者也。既而錢氏之先王內于金鐸以小銅塔而緘之置諸靈光寺(今寺之舊名)殆百年矣。韶公至人也。號其舍利。一曰行道。一曰入定。入定者秘而不可見。行道者益塔而張之。是豈不以後世僧不軌道而俗薄寡信。將亦有所勸而發之者乎。故述其意命吾徒以揚之。

題遠公影堂壁

遠公事蹟。學者雖見而鮮能盡之。使世不昭昭見先賢之德。亦後學之過也。予讀高僧傳蓮社記。及九江新舊錄。最愛遠公。凡六事謂可以勸也。乃引而釋之。列之其影堂以示來者。陸修靜異教學者。而送過虎溪。是不以人而棄言

也。陶淵明酖湎于酒而與之交。蓋簡小節而取其達也。跋陀高僧以顯異被擯。而延且譽之。蓋重有識而矯嫉賢也。謝靈運以心雜不取。而果歿于刑。蓋識其器而慎其終也。盧循欲叛。而執手求舊。蓋自通道也。桓玄振威。而抗對不屈蓋有大節也。大凡古今人情莫不畏威而茍免。忘義而避疑。好名而昧實。黨勢而忍孤。飾行而畏累。自是而非人。孰有道尊一代為賢者師。肯以片言而從其人乎。孰有夙稟勝德為行耿潔。肯交醉鄉而高其達乎。孰有屈人師之尊禮斥逐之客而伸其賢乎。孰有拒盛名之士不與于教而克全終乎。孰有義不避禍敦睦故舊而通道乎。孰有臨將帥之威在殺罰暴虐之際守道不撓而全節乎。此故遠公識量遠大獨出於古今矣。若其扶荷至教廣大聖道垂祐于天人者。非蒙乃能盡之其聖歟賢邪。偉乎大塊噫氣六合清風。遠公之名聞也。四海秋色神山中聳。遠公之清高也。人僧龍鳳高揖巢許。遠公之風軌也。白雲丹嶂玉樹瑤草。遠公之棲處也。蒙后公而生雖慕且恨也。瞻其遺像稽首作禮。愿以弊文題于屋壁。

題梅福傳后

班固云。梅子真嘗為南昌尉不得志。遂自引去。變姓名為會稽監門。又曰。仙去。故后之說者。不過謂子真能以仙尉為吏隱。善與時浮沉。往往引其事為尉者美言。亦學者之不詳也。小

【現代漢語翻譯】現代漢語譯本：也。陶淵明沉湎於酒，卻與他交往，大概是忽略小節而看重他的通達吧。跋陀（Bátuó，意為覺賢）高僧因為顯露奇異而被排斥，而慧遠（延）卻讚揚他，大概是重視有見識的人而糾正嫉妒賢能的風氣吧。謝靈運因為心思雜亂而不被重用，最終死於刑罰，大概是瞭解他的才能而謹慎對待他的結局吧。盧循將要叛亂，卻拉著慧遠的手尋求舊情，大概是自信于道義吧。桓玄威勢震懾天下，而慧遠抗拒不屈，大概是有著偉大的節操吧。大凡古今人情，沒有不畏懼威勢而茍且偷生，忘記道義而逃避嫌疑，喜好名聲而迷惑于虛假，依附權勢而忍心拋棄孤立的人，粉飾行為而害怕牽連，自以為是而排斥別人。有誰能道德高尚到成為一代賢者的老師，肯因為一句話就聽從那個人呢？有誰能天生稟賦卓越的品德，行為耿直清白，肯與醉酒之人交往而讚揚他的通達呢？有誰能降低自己作為人師的尊嚴，禮待被斥逐的客人而伸張他的賢能呢？有誰能拒絕盛名之士不讓他參與教化，而能夠保全他的晚節呢？有誰能爲了道義不躲避災禍，敦厚地對待老朋友而堅守道義呢？有誰能在將帥的威嚴之下，在殺戮懲罰暴虐的時候，堅守道義不屈服而保全節操呢？因此慧遠（遠公）的見識和氣量遠大，獨自超越古今啊。至於他扶持佛教的至高教義，弘揚廣大的聖人之道，將福祉垂佈於天人和世間，不是我所能完全表達的，他到底是聖人呢還是賢人呢？多麼偉大啊，大地的氣息，瀰漫六合的清風，是慧遠（遠公）的名聲啊。四海秋色，神山巍峨聳立，是慧遠（遠公）的清高啊。人中之僧，如同龍鳳一般，高尚地向巢父、許由致敬，是慧遠（遠公）的風範啊。白雲、丹紅的山峰，玉樹、瑤草，是慧遠（遠公）的棲身之處啊。我矇昧無知，生在慧遠（遠公）之後，雖然仰慕卻也遺憾未能親見。瞻仰他的遺像，叩頭作禮，希望將這篇拙劣的文章題寫在屋壁之上。題梅福傳后班固說，梅子真曾經擔任南昌尉，但不得志，於是自己引退，改名換姓在會稽擔任看門人。又說，他成仙離去了。所以後來的評論者，不過是說梅子真能夠把仙尉作為一種為官的隱居方式，善於與世俗同流合污，常常引用他的事蹟作為尉官的美言，這也是學者們不瞭解詳情啊。小

【English Translation】 English version: Also. Tao Yuanming indulged in wine, yet associated with him, probably overlooking minor details and valuing his understanding. Bhadra (Bátuó, meaning 'Wise Awakened') was ostracized for revealing extraordinary abilities, but Huiyuan (also referred to as Yan) praised him, probably valuing those with insight and correcting the trend of envying the capable. Xie Lingyun was not favored due to his mixed thoughts and eventually died by execution, probably understanding his talent but being cautious about his end. Lu Xun, about to rebel, held Huiyuan's hand seeking old friendship, probably confident in his principles. Huan Xuan's power shook the world, but Huiyuan resisted unyieldingly, probably possessing great integrity. Generally, people throughout history have feared power and sought temporary relief, forgotten righteousness and avoided suspicion, loved fame and been deluded by falsehood, sided with power and heartlessly abandoned the isolated, embellished their actions and feared entanglement, being self-righteous and rejecting others. Who could be so virtuous as to be a teacher of the wise of an era, willing to follow someone based on a single word? Who could be born with outstanding virtue, acting with integrity and purity, willing to associate with drunkards and praise their understanding? Who could lower their dignity as a teacher, treat expelled guests with courtesy, and uphold their virtue? Who could refuse famous scholars from participating in teaching and be able to preserve their integrity to the end? Who could, for the sake of righteousness, not avoid disaster, treat old friends with kindness, and uphold their principles? Who could, in the face of the general's power, during times of killing, punishment, and tyranny, uphold their principles unyieldingly and preserve their integrity? Therefore, Huiyuan's (Yuangong's) vision and capacity were far-reaching, uniquely surpassing those of the past and present. As for his supporting the supreme teachings of Buddhism, promoting the vast path of the sages, and bestowing blessings upon gods and humans, it is not something I can fully express. Was he a sage or a wise man? How great, the breath of the earth, the clear wind filling the universe, is Huiyuan's (Yuangong's) fame. The autumn colors of the four seas, the towering sacred mountains, are Huiyuan's (Yuangong's) purity and loftiness. The monk among men, like a dragon and phoenix, respectfully salutes Chao Fu and Xu You, is Huiyuan's (Yuangong's) model. White clouds, red peaks, jade trees, and precious herbs are Huiyuan's (Yuangong's) dwelling place. I, ignorant, was born after Huiyuan (Yuangong), and although I admire him, I regret not having seen him in person. Gazing upon his portrait, I bow and pay my respects, hoping to inscribe this clumsy writing on the wall. Postscript to the Biography of Mei Fu Ban Gu said that Mei Zizhen once served as the Commandant of Nanchang but was unsuccessful, so he retired himself, changed his name and surname, and served as a gatekeeper in Kuaiji. It is also said that he ascended to immortality. Therefore, later commentators merely say that Mei Zizhen was able to use the position of an immortal commandant as a way of official hermitage, being good at floating and sinking with the times, and often citing his deeds as beautiful words for commandants. This is also because scholars do not understand the details. Small

哉言乎。子真磊落有大節奮不顧身。忠於國家憂天下者也。當漢朝失理本末皆顛。子真嫉邪臣用事竊弄大權。發憤上書論國大體大要。興行禮度登用俊良之人。雖牴觸讒佞輩而無所避忌。詞氣謇諤意欲警動時主。雖書屢上而主竟不悟。卒土崩瓦解。使當時稍用其言。而高祖社稷未必喪亡。嗚呼子真處九品之末。朝無一介之援。毅然奮志忠勇過人。吐詞扶國家之危。逆龍鱗探虎口。不旋踵而禍及其身。尚不以為懼。真慷慨大丈夫也。噫古今讀書為學。孰不抱氣自視為英雄于朋游間。茍有一語相忤。不協其意也。必發憤詬罵。恨不能誅之如仇。及其立於朝廷也。視有不義。雖大至於害教化傷風俗。以其不切於己。雖視如不視。雖聞如不聞。往往從而諛之。茍其敗也。則聚口而笑之。此聞子真之風。宜如何為心。子真歿在先漢之季。於今上下千有餘年所。于縣尉未有如子真者也。將有而未聞見乎。予嘗病世不知子真之德之道。徒高其得術仙去故題云。

書文中子傳后

讀東皋子王績集。知王氏果有續孔子六經。知房玄齡杜如晦李靜董常溫彥博魏徴薛收杜淹等果文中子之弟子也。讀劉煦唐書王勃傳。知文中子乃勃之祖果曾作元經矣。績死於貞觀十八載。去其兄之世近。能言其事也。慨房杜溫魏王勃皆不書一字以傳

文中子之賢。而隋書復失書之後世。故以文中子之事不足信。及韓子文興。天下學士宗韓以韓愈不稱文中子。李翱又薄其書比之太公家教。而學者蓋不取文中子也。然王氏能續孔子六經。蓋孔子之亞也。識者宜以聖人之道較而正之。其文中子之道茍與孔氏合。乃孔子之嗣也。而書傳之有無不足為信。隨人愛惡之情慾蔑其聖賢可乎。孟軻豈不曰。盡信書不若無書。吾視中說其讀詩曰。四名五志。讀書曰四制七命。元經則曰。晉宋齊梁陳亡具五以禍其國而善其立法。有聖人之道。嗟呼不見其六經。姑書此以遺學輩。

書李翰林集后

余讀李翰林集。見其樂府詩百餘篇。其意尊國家正人倫。卓然有周詩之風。非徒吟詠情性咄嘔茍自適而已。白當唐有天下第五世時。天子意甚聲色庶政稍解。奸邪輩得入竊弄大柄。會祿山賊兵犯闕。而明皇幸蜀。白閔天子失守輕棄宗廟。故作遠別離以刺之。至於作蜀道難。以刺諸侯之強橫。作梁甫吟傷懷忠而不見用。作天馬歌哀棄賢才而不錄其功。作行路難惡讒而不得盡其臣節。作猛虎行憤胡虜亂夏而思安王室。作陽春歌以誡淫樂不節。作烏棲曲以刺好色不好德。作戰城南以刺窮兵不休。如此者不可悉說及放去。猶作秋浦吟冀悟人主意不果望終棄于江湖間。遂紆餘輕世劇飲大醉。寓

【現代漢語翻譯】現代漢語譯本：文中子的賢能，但《隋書》在失書之後沒有記載他的事蹟，因此文中子的事蹟不足以令人信服。等到韓子文（韓愈）興起，天下的學士都尊崇韓愈，因為韓愈不稱讚文中子。李翱又輕視他的著作，將它比作太公的家教。因此，學者們大概都不採納文中子的學說。然而，王通（文中子）能夠續寫孔子的六經，可以說是孔子的亞聖。有見識的人應該用聖人的道理來衡量並匡正他。如果文中子的學說與孔子的學說相合，那麼他就是孔子的繼承人。至於書籍的流傳與否，不足以作為憑信。難道可以因為個人的好惡之情就抹殺聖賢嗎？孟軻（孟子）不是說過嗎？『完全相信書不如沒有書。』我看《中說》中，他讀詩說『四名五志』，讀書說『四制七命』，《元經》則說『晉、宋、齊、梁、陳的滅亡，都因為用五種東西來禍害國家，卻擅長制定法律』，其中有聖人的道理。唉，可惜沒有見到他的六經。姑且寫下這些留給後來的學子。《書李翰林集后》我讀李翰林（李白）的詩集，看到他一百多篇樂府詩，其中的意思都是尊崇國家，端正人倫，卓然有周詩的風範，不僅僅是吟詠情性，隨意發泄，茍且自適而已。李白生活在唐朝有天下的第五代皇帝時，天子沉溺於聲色，政事稍微懈怠，奸邪之輩得以進入朝廷竊取大權。恰逢安祿山叛兵侵犯京城，而唐明皇逃往四川。李白哀憐天子失守，輕易拋棄宗廟，所以作《遠別離》來諷刺他。至於作《蜀道難》，是爲了諷刺諸侯的強橫。作《梁甫吟》是感傷懷有忠心卻不被任用。作《天馬歌》是哀嘆拋棄賢才而不記錄他們的功勞。作《行路難》是厭惡讒言而不能盡到臣子的節操。作《猛虎行》是憤恨胡虜擾亂華夏而思念安定王室。作《陽春歌》是用以告誡淫樂不節制。作《烏棲曲》是用以諷刺好色不好德。作《戰城南》是用以諷刺窮兵黷武，戰爭不休。像這樣的例子不能一一說盡。即使被放逐，仍然作《秋浦歌》，希望能夠醒悟人主，但最終沒有實現願望，最終被拋棄在江湖之間。於是委曲求全，輕視世俗，縱情飲酒，大醉。

【English Translation】 English version: Wen Zhongzi (Wang Tong) was virtuous, but the Book of Sui did not record his deeds after the loss of books in later generations. Therefore, the deeds of Wen Zhongzi are not convincing. When Han Ziwen (Han Yu) rose, the scholars of the world revered Han Yu because Han Yu did not praise Wen Zhongzi. Li Ao also despised his writings, comparing them to the family teachings of Taigong. Therefore, scholars generally did not adopt the doctrines of Wen Zhongzi. However, Wang Tong (Wen Zhongzi) was able to continue Confucius' Six Classics, and can be said to be a sage second only to Confucius. Those with discernment should measure and correct him with the principles of the sages. If Wen Zhongzi's doctrines are in harmony with Confucius' doctrines, then he is the successor of Confucius. As for whether books are passed down or not, it is not enough to be credible. Can we obliterate sages and worthies because of personal feelings of love and hate? Did not Meng Ke (Mencius) say? 'It is better to have no books than to completely believe in books.' I see in the Zhongshuo, he reads poetry and says 'four names and five aspirations', reads books and says 'four systems and seven mandates', and the Yuanjing says 'The demise of Jin, Song, Qi, Liang, and Chen was all because they used five things to harm the country, but were good at making laws', in which there are the principles of the sages. Alas, it is a pity that I have not seen his Six Classics. I will write this down for later scholars. After Reading the Collection of Li Hanlin (Li Bai) I read the collection of Li Hanlin (Li Bai), and saw more than a hundred Yuefu poems, the meaning of which is to respect the country and correct human relations, and has the style of Zhou poetry, not just chanting emotions, venting at will, and being content with oneself. Li Bai lived in the fifth generation of the Tang Dynasty, when the emperor indulged in sensual pleasures and the government was slightly slack, so that treacherous people could enter the court and steal power. Coincidentally, An Lushan's rebel soldiers invaded the capital, and Emperor Ming of Tang fled to Sichuan. Li Bai lamented that the emperor had lost his guard and easily abandoned the ancestral temple, so he wrote 'Eternal Parting' to satirize him. As for writing 'The Road to Shu is Difficult', it was to satirize the tyranny of the princes. Writing 'Liangfu Yin' is to lament that loyalty is not used. Writing 'Song of the Heavenly Horse' is to lament the abandonment of talents and not recording their merits. Writing 'The Road is Hard' is to hate slander and not being able to fulfill the duties of a minister. Writing 'Fierce Tiger Walk' is to resent the Hu barbarians for disturbing China and to miss the stable royal family. Writing 'Yangchun Song' is to warn against unrestrained licentiousness. Writing 'Crow Habitat Song' is to satirize the love of beauty and not virtue. Writing 'Battle South of the City' is to satirize the endless wars. Such examples cannot be exhausted. Even when he was exiled, he still wrote 'Autumn Pu Song', hoping to awaken the ruler, but in the end he did not realize his wish, and was finally abandoned in the rivers and lakes. So he compromised, despised the world, indulged in drinking, and got drunk.

意于道士法故其遊覽贈送諸詩雜以神仙之說。夫性之所作志之所之。小人則以言君子則以詩。由言詩以求其志則君子小人可以盡之。若白之詩也。如是而其性之與志豈小賢哉。脫當時始終其人盡其才而用之。使立功業安知其果不能也。邇世說李白清才逸氣但謫仙人耳。此豈必然耶。觀其詩體勢才思如山聳海振。巍巍浩浩不可窮極。茍當時得預聖人之刪可參二雅。宜與國風傳之於無窮。而離騷子虛不足相比。

書諸葛武侯傳后

孔明始躬耕于隆中時。每自比于管仲樂毅。時人莫有許者。惟崔州平徐庶以為然。吾考孔明事蹟。其以天下至公為心。欲並強魏而復漢社稷。與管仲九合諸侯一匡天下。樂毅不屠莒即墨之城。欲專以王道一歸天下。其道豈異哉。劉備三往乃見。孔明方與備畫計。何其工也。及備軍敗身遁夏口而孔明往說孫權。得兵為援。破曹操于赤壁。此與樂毅說趙楚魏。使趙啖秦以伐齊之利。而毅並獲楚魏五國之兵伐齊。破之濟西。而其才略奇偉與樂埒也。率諸軍北駐漢中。臨發上疏。與樂毅報遺燕惠之書。其忠義相類。但其遇主遭時。不如管仲之得志耳。使孔明逢盛時。天不奪其壽。得以始終其事。復漢而並一天下興崇王道。則管夷吾樂毅殆不及也。惜其輕用馬謖。遂敗於街亭害其能事。然諸葛孔

【現代漢語翻譯】現代漢語譯本：李白喜歡道士的法術，所以他的遊覽贈送詩歌中夾雜著神仙的說法。人的作品是天性的流露，志向的體現。普通人用言語表達，君子用詩歌表達。通過言語和詩歌來探求他們的志向，那麼君子和小人的區別就可以完全瞭解了。像李白的詩歌那樣，他的天性和志向難道是小小的賢才嗎？如果當時能夠始終如一地瞭解這個人，充分發揮他的才能並任用他，讓他建立功業，怎麼知道他一定不能成功呢？近來世人說李白清高有才氣，只是個被貶謫的神仙罷了。這難道是必然的嗎？看他的詩歌氣勢、才思，像山峰聳立，大海奔騰，雄偉浩大，不可窮盡。如果當時能夠讓他參與聖人的刪定，可以和《二雅》相提並論，應該和《國風》一起流傳於無窮。而《離騷》和《子虛賦》都不值得和他相比。

現代漢語譯本：諸葛亮開始在隆中親自耕種的時候，常常把自己比作管仲和樂毅。當時的人沒有認可他的，只有崔州平和徐庶認為他說的對。我考察諸葛亮的事蹟，他以天下至公為心，想要吞併強大的魏國而恢復漢朝的江山社稷，這和管仲聯合諸侯匡扶天下一樣。樂毅不屠殺莒和即墨的百姓，想要專門用王道來統一天下，他們的道難道有什麼不同嗎？劉備去了三次才見到他，諸葛亮才和劉備商量計策，多麼精妙啊！等到劉備軍隊戰敗，逃到夏口，而諸葛亮去遊說孫權，得到兵力作為援助，在赤壁打敗了曹操。這和樂毅遊說趙、楚、魏，讓趙國貪圖攻打齊國的利益，而樂毅聯合趙、楚、魏五國的軍隊攻打齊國，在濟西打敗了齊國一樣。他的才略奇偉和樂毅不相上下。率領各路軍隊向北駐紮在漢中，臨出發時上疏，這和樂毅給燕惠王的報遺書一樣，他們的忠義是相似的。只是他遇到的君主和時機，不如管仲那樣得志罷了。如果諸葛亮遇到太平盛世，上天不奪走他的壽命，能夠始終完成他的事業，恢復漢朝並且統一天下，發揚光大王道，那麼管夷吾（管仲）和樂毅恐怕都比不上他。可惜他輕易地任用馬謖，於是在街亭戰敗，損害了他的才能。然而諸葛孔明

【English Translation】 English version: Li Bai (Li Bai, a famous poet of the Tang Dynasty) favored Daoist practices, hence his poems of travel and gifting were interspersed with tales of immortals. A person's work is a manifestation of their nature and the direction of their ambition. Common people express themselves through words, while gentlemen express themselves through poetry. By seeking their ambitions through words and poetry, the distinction between gentlemen and common people can be fully understood. Like Li Bai's poems, is his nature and ambition merely that of a minor worthy? If at that time, he could have been consistently understood, his talents fully utilized and employed, allowing him to establish achievements, how could one know for sure that he would not have succeeded? In recent times, people say that Li Bai was pure and talented, merely a banished immortal. Is this necessarily the case? Looking at the momentum and talent of his poems, like towering mountains and surging seas, majestic and boundless, inexhaustible. If at that time, he could have participated in the editing of the sages, he could be compared to the 'Erya' (Erya, an ancient Chinese dictionary), and should be passed down with the 'Guofeng' (Guofeng, a section of the Book of Songs) for eternity. And the 'Lisao' (Lisao, a famous poem by Qu Yuan) and 'Zixu Fu' (Zixu Fu, a rhapsody by Sima Xiangru) are not worth comparing to him.

English version: When Zhuge Liang (Zhuge Liang, a famous strategist of the Three Kingdoms period) first tilled the land in Longzhong, he often compared himself to Guan Zhong (Guan Zhong, a famous statesman of the Spring and Autumn period) and Yue Yi (Yue Yi, a famous general of the Warring States period). At that time, no one acknowledged him, only Cui Zhouping (Cui Zhouping, a friend of Zhuge Liang) and Xu Shu (Xu Shu, a friend of Zhuge Liang) thought he was right. I examine Zhuge Liang's deeds, he took the utmost fairness for the world as his heart, wanting to annex the powerful Wei (Wei, one of the Three Kingdoms) and restore the Han (Han, the dynasty Zhuge Liang served) dynasty's state, just like Guan Zhong uniting the lords to rectify the world. Yue Yi did not slaughter the people of Ju (Ju, a city-state of the Warring States period) and Jimo (Jimo, a city-state of the Warring States period), wanting to exclusively use the kingly way to unify the world, is there any difference in their paths? Liu Bei (Liu Bei, the founder of the Shu Han dynasty) went three times to see him, and Zhuge Liang discussed strategies with Liu Bei, how ingenious! When Liu Bei's army was defeated and fled to Xiakou, Zhuge Liang went to persuade Sun Quan (Sun Quan, the founder of the Wu dynasty), obtaining troops as aid, defeating Cao Cao (Cao Cao, the founder of the Cao Wei dynasty) at Chibi. This is like Yue Yi persuading Zhao, Chu, and Wei, letting Zhao covet the benefits of attacking Qi (Qi, a state of the Warring States period), and Yue Yi uniting the armies of Zhao, Chu, Wei, and five other states to attack Qi, defeating Qi at Jixi. His talent and strategy were comparable to Yue Yi. Leading the armies to the north and stationed in Hanzhong, he submitted a memorial before departing, just like Yue Yi's letter to King Hui of Yan (King Hui of Yan, a ruler of the Yan state), their loyalty and righteousness were similar. It's just that the lord and timing he encountered were not as fortunate as Guan Zhong's success. If Zhuge Liang had encountered a prosperous era, and Heaven had not taken his life, allowing him to complete his career, restoring the Han and unifying the world, promoting the kingly way, then Guan Yiwu (Guan Zhong) and Yue Yi would probably not be able to compare to him. It's a pity that he lightly employed Ma Su (Ma Su, a general of the Shu Han dynasty), and was defeated at Jieting, harming his abilities. However, Zhuge Kongming

明賢豪俊傑。猶暗于知人如此。況非如孔明者。乃輕信乎。利口之人而用之。不亦易乎。戒之哉戒之哉。

書范睢傳后

始范睢變姓名。自號張祿先生。入秦說秦昭王。短秦相穰侯。秦昭王遂逐穰侯收其相印。即拜范睢為相。號為應侯。應侯所任用鄭安平以兵降趙。應侯憂不知計之所出。而蔡澤乃西入秦見昭王。使人宣言感怒應侯。應侯服其說。乃舉蔡澤。應侯因謝病請歸相印。范睢既免相。秦昭王遂拜蔡澤為相。蔡澤相秦數月。或惡之。懼誅。尋亦謝病歸其相印。莊子云。一蟬方得美蔭而忘其身。螳螂執翳而搏之。見得而忘其形。異鵲從而利之。見利而忘其真。莊周怵然曰。噫物固相累焉。此與范睢二三子相傾而相奪。何以異乎。欲人之慾。人亦欲之。孰謂能必保其富貴耶。

唐假太尉傳贊

假大尉秀實先為用事者奪去兵權而無怨。及是毅然奮笏擊殺朱泚。不顧一死圖存王室。古所謂社稷之臣也。又曰。殺身以成仁。又曰。臨難無茍免。唯假氏皆得之矣。說者或云。假太尉小弱。動不迕物。頗類儒者。及其奮擊反虜。罵聲掉厲而氣懾萬夫。白刃交前而卒不變色。又何壯哉。猛如飄風烈如疾雷。慷慨雄偉卓出古今。太史公疑田侯于畫圖。信有之矣。嗚呼大凡古今人情得權勢之盛。不振主則驕

。時及失之。則怨望不能自存。往往謀為不軌。如假秀實太尉者。得之不為幸。失之不為怨。成之與敗在未決間。而以死循王室。擬淮陰侯韓信則其賢遠矣。

好善贊

聖人之善以人為善。其人也必好善。沮人之善以自善。其人也必嫉善。好善者其道必廣。嫉善者其名必辱。好善則天下善人樂以其善告。聚天下之善以為行。其道不亦廣乎。嫉善則天下善人唯恐其聞所善。掩天下之善以為言。其名不亦辱乎。舜古之好善人也。顏子亦古之好善人也。彼舜者古之聖人也。當堯之世。克諧以孝。烝烝又不格奸。天下不歸乎朱而歸乎舜。而天下豈有善於舜者也。及其聞一善言見一善行。若決江河沛然莫之能御也。顏子古之賢人也。當孔子之時。抱聖人之道窮處陋巷。人不堪其憂。而顏子不改其樂。庶幾乎。聖人所以稱之。而天下豈有善於顏子也。及其聞人一善則拳拳服膺。若今所謂善人者。吾未見有如顏舜之聖賢也。其善未必善於天下之人。及其聞人之善。孰肯沛然以行之。亦孰肯拳拳而服膺。從而掩之者有之。辯者必形乎言。訥者必形乎色。脫少而稱之其人也。非情與黨則不為也。嗚呼欲其名不辱。其可得乎。其道之廣也。其可得乎。今之人不如古之人遠矣。故謂好善者非聖賢之人不能好善也。窮天地亙萬世。

【現代漢語翻譯】現代漢語譯本：時機到來而又失去，就會怨恨，無法自持，常常謀劃不軌之事。比如假秀實太尉這樣的人，得到時不認為是幸運，失去時不認為是怨恨，成功與失敗在未決之間，卻以死來維護王室。與淮陰侯韓信相比，他的賢德就遠勝了。

好善贊

聖人的善是以別人的善為善。這樣的人必定是喜好善的。阻止別人行善來成就自己的善，這樣的人必定是嫉妒善的。喜好善的人，他的道路必定寬廣。嫉妒善的人，他的名聲必定受辱。喜好善，那麼天下的善人就樂於把他們的善行告訴他，聚集天下的善行來實行，他的道路不是寬廣嗎？嫉妒善，那麼天下的善人就唯恐他聽到自己的善行，掩蓋天下的善行來作為談論的內容，他的名聲不是受辱嗎？舜是古代喜好善的人。顏回也是古代喜好善的人。舜是古代的聖人。當堯在位的時候，能夠以孝道和睦相處，正直而不違背法度，天下不歸屬於堯的兒子朱而歸屬於舜，天下哪裡有比舜更善良的人呢？等到他聽到一句善言，看到一件善行，就像決堤的江河一樣，奔騰而下，無法阻擋。顏回是古代的賢人。當孔子在世的時候，懷抱聖人的道理，窮困地住在簡陋的巷子里，別人無法忍受那樣的憂愁，而顏回不改變他的快樂。差不多可以稱得上是聖人了，所以聖人稱讚他。天下哪裡有比顏回更善良的人呢？等到他聽到別人的一句善言，就牢牢地記在心裡，切實地去實行。像現在所謂的善人，我沒有見過像顏回和舜這樣聖賢的人。他們的善行未必勝過天下的人，等到他們聽到別人的善行，有誰肯像江河決堤一樣去實行呢？又有誰肯牢牢地記在心裡，切實地去實行呢？反而掩蓋它的人卻有。善於辯論的人必定表現在言語上，不善於言談的人必定表現在臉色上。即使稍微稱讚一下別人，那個人如果不是出於私情或結黨營私，就不會去做。唉！想要他的名聲不被玷污，可能嗎？想要他的道路寬廣，可能嗎？現在的人不如古代的人遠多了。所以說喜好善不是聖賢之人就不能喜好善。窮盡天地，貫穿萬世。

【English Translation】 English version: When the opportune moment arrives and is then lost, resentment arises, making it impossible to maintain composure, often leading to the planning of rebellious acts. Take, for example, Grand Commandant Jia Xiu Shi (a high-ranking military official), who did not consider it fortunate to gain power, nor resentful to lose it. With success and failure hanging in the balance, he dedicated himself to safeguarding the royal house until his death. Compared to Marquis Huaiyin Han Xin (a famous general in early Han dynasty), his virtue far surpasses him.

In Praise of Loving Goodness

The sage's goodness lies in recognizing the goodness in others. Such a person is bound to love goodness. Obstructing others' goodness to elevate one's own is a sign of envy. Those who love goodness will surely broaden their path. Those who envy goodness will surely disgrace their name. If one loves goodness, all virtuous people will gladly share their good deeds, gathering all the goodness in the world to put into practice. Wouldn't their path be broad? If one envies goodness, all virtuous people will fear that they might hear of their good deeds, concealing all the goodness in the world in their speech. Wouldn't their name be disgraced? Shun (a legendary sage king) was an ancient lover of goodness. Yan Hui (Confucius's favorite disciple) was also an ancient lover of goodness. Shun was an ancient sage. During the reign of Yao (another legendary sage king), he harmonized with filial piety, upright and not resisting the law, so the world turned not to Yao's son Zhu, but to Shun. Where in the world could there be someone more virtuous than Shun? When he heard a good word or saw a good deed, it was like a river bursting its banks, unstoppable. Yan Hui was an ancient worthy. During the time of Confucius, he embraced the sage's teachings, living in poverty in a humble alley. Others could not bear such hardship, but Yan Hui did not change his joy. He was almost worthy of being called a sage, and that is why the sage praised him. Where in the world could there be someone more virtuous than Yan Hui? When he heard a good word from others, he would earnestly take it to heart and put it into practice. As for the so-called virtuous people of today, I have not seen anyone as virtuous as Yan Hui and Shun. Their good deeds may not surpass those of others, but when they hear of the good deeds of others, who is willing to put them into practice like a river bursting its banks? Who is willing to earnestly take them to heart and put them into practice? Instead, there are those who conceal them. Those skilled in debate will surely show it in their words, and those unskilled in speech will surely show it in their expressions. Even if they slightly praise others, if it is not out of personal feelings or partisan interests, they will not do it. Alas! How can one expect their name not to be disgraced? How can one expect their path to be broad? People today are far inferior to the people of ancient times. Therefore, it is said that only sages and worthies can truly love goodness. Exhausting heaven and earth, spanning ten thousand generations.

唯舜顏子而已矣。宜乎其道與名。傳之於無窮焉。

陸蟾傳

陸蟾藤州鐔津人也。以能詩名于楚越間。其瀑布詠則曰。靈源人莫測。千尺掛雲端。岳色染不得。神功裁亦難。夏噴狷鳥凝。秋濺鬥牛寒。待到滄溟日。為濤更好看。此詩人尤稱之。客死於攸縣之司空山。予少時游衡山。會隱者高閬謂予曰。昔陸先生。子之邑人也。方國初時。廖氏家以詩盛。而四方詩人慕廖氏者來衡山頗眾。獨先生陸某詩多警句。雖慕廖融亦相推高。然生不止能詩而已矣。頗知王霸大略。亦俟有所遭遇。故其言詩見志。如前詩后句云。待到滄溟日。為濤更好看。而常幅巾布衣好秉高節。所至閉戶自處。不肯與常人交接。余聞其風且嘆之曰。陸生邑人也。能以詩高出流輩。是亦賢矣。而負道守節。不為阿世茍合。而欲自有所遭遇。雖孔孟尚不得其志而生也。不亦難乎。然天下如陸生從死於丘壑者何限。

韓曠傳

韓曠字攝生。隱士也。或曰。即五代韓通之後也。宋初其家破。曠方嬰兒。人竊匿且育之。稍知其世家。亦遂自匿亡于楊越間。歘然長大。少年任俠縱酒擊劍。一旦感悟。即潔身振衣。游名山慕道家絕粒導引。為人沉毅寡語。悠然有遠器。甘惡衣食。所至輒閉室。不交人世。雖官尊如刺史者縱求之。未嘗有見

【現代漢語翻譯】現代漢語譯本：只有舜和顏回才能做到這樣。他們的道義和名聲，理應流傳到無窮無盡的未來。

陸蟾傳

陸蟾（Lu Chan），藤州（Teng Zhou）鐔津（Xinjin）人。以擅長詩歌聞名于楚（Chu）越（Yue）一帶。他所作的瀑布詩是這樣寫的：『靈源（Lingyuan）深處無人能測，千尺瀑布高掛在雲端。嶽麓山的色彩也無法將它染盡，神工鬼斧也難以裁剪。夏天噴出的水霧讓飛鳥凝滯，秋天飛濺的水花使斗宿和牛宿都感到寒冷。等到流入滄溟的那一天，化為波濤會更加壯觀。』詩人們尤其稱讚這首詩。陸蟾客死於攸縣（You Xian）的司空山（Sikong Mountain）。我年輕時遊覽衡山（Heng Mountain），遇到隱士高閬（Gao Lang），他告訴我：『以前的陸先生，是你的同鄉。五代末年，廖氏（Liao Shi）家族以詩歌聞名，四方詩人仰慕廖氏而來到衡山的人很多。只有陸先生的詩歌多有警句，即使是仰慕廖融（Liao Rong）的人也互相推崇他。然而陸先生不僅僅是能寫詩而已，他還頗爲了解王道和霸道的大略，也在等待有所際遇。所以他通過詩歌來表達自己的志向，就像前面那首詩的后兩句所說的那樣，『等到流入滄溟的那一天，化為波濤會更加壯觀。』他經常戴著幅巾，穿著布衣，保持著高尚的節操，所到之處都閉門獨處，不肯與普通人交往。』我聽了他的話，感嘆道：『陸先生是我的同鄉啊！能夠以詩歌超越同輩，這也很賢能了。而且他堅守道義和節操，不爲了迎合世俗而茍且迎合，卻想要自己有所際遇，即使是孔子（Kong Zi）和孟子（Meng Zi）尚且不能實現他們的志向而終其一生，這難道不是很難嗎？然而天下像陸先生這樣最終在山野中默默死去的人又有多少呢？』

韓曠傳

韓曠（Han Kuang），字攝生（She Sheng），是位隱士。有人說，他就是五代（Five Dynasties）時期韓通（Han Tong）的後代。宋朝（Song Dynasty）初年，他的家族衰敗，韓曠當時還是個嬰兒，有人偷偷地藏匿並撫養了他。他稍微知道自己的世家后，也就自己隱姓埋名逃亡到楊（Yang）越（Yue）一帶。忽然長大成人，少年時任俠好義，縱情飲酒，舞劍。一旦有所感悟，就潔身自好，振作衣冠，遊歷名山，仰慕道家，斷絕穀物，練習導引之術。他為人沉穩堅毅，沉默寡言，悠然自得，有遠大的器量。甘於粗劣的衣食，所到之處總是閉門不出，不與世人交往。即使是官位尊貴的刺史（Prefect）這樣的人去拜訪他，也未曾能見到他。

【English Translation】 English version: Only Shun (Shun, a legendary sage king) and Yan Hui (Yan Hui, Confucius's most admired disciple) could achieve such a state. It is fitting that their virtues and reputations should be passed down through endless time.

Biography of Lu Chan

Lu Chan (Lu Chan) was a native of Xinjin (Xinjin), Teng Prefecture (Teng Zhou). He was known for his poetry in the Chu (Chu) and Yue (Yue) regions. His poem about waterfalls reads: 'The source of the spirit (Lingyuan) is unfathomable, a thousand-foot waterfall hangs from the clouds. The colors of Mount Yue (Yue) cannot dye it, divine craftsmanship cannot tailor it. In summer, the spraying mist freezes the flying birds; in autumn, the splashing water chills the Dipper (Dou) and the Ox (Niu) constellations. When the day comes that it flows into the vast sea (Cangming), it will be even more magnificent as waves.' Poets especially praised this poem. Lu Chan died as a guest in Sikong Mountain (Sikong Mountain), You County (You Xian). When I was young, I traveled to Heng Mountain (Heng Mountain) and met the recluse Gao Lang (Gao Lang), who told me: 'The former Mr. Lu was your fellow townsman. During the late Five Dynasties (Five Dynasties) period, the Liao family (Liao Shi) was famous for their poetry, and many poets from all directions admired the Liao family and came to Heng Mountain. Only Mr. Lu's poems had many striking lines, and even those who admired Liao Rong (Liao Rong) mutually praised him. However, Mr. Lu was not only capable of writing poetry, he also had a good understanding of the grand strategies of the Kingly Way (Wangdao) and the Hegemonic Way (Badao), and he was also waiting for an opportunity to encounter something significant. Therefore, he expressed his ambitions through poetry, just like the last two lines of the previous poem say, 'When the day comes that it flows into the vast sea (Cangming), it will be even more magnificent as waves.' He often wore a turban and plain clothes, maintaining high integrity. Wherever he went, he would close his doors and live in seclusion, refusing to associate with ordinary people.' After hearing this, I sighed and said: 'Mr. Lu is my fellow townsman! To be able to surpass his peers in poetry is also virtuous. Moreover, he upholds morality and integrity, not compromising to cater to the world, but wanting to encounter something significant himself. Even Confucius (Kong Zi) and Mencius (Meng Zi) could not realize their ambitions in their lifetimes, isn't this difficult? However, how many people in the world are like Mr. Lu, who ultimately die silently in the mountains and valleys?'

Biography of Han Kuang

Han Kuang (Han Kuang), styled She Sheng (She Sheng), was a recluse. Some say that he was a descendant of Han Tong (Han Tong) from the Five Dynasties (Five Dynasties) period. At the beginning of the Song Dynasty (Song Dynasty), his family declined. Han Kuang was still an infant at the time, and someone secretly hid and raised him. After he learned a little about his family history, he concealed his identity and fled to the Yang (Yang) and Yue (Yue) regions. Suddenly, he grew up. As a young man, he was chivalrous, indulged in drinking, and practiced swordsmanship. Once he had an epiphany, he purified himself, straightened his clothes, traveled to famous mountains, admired Taoism, abstained from grains, and practiced guiding exercises. He was a calm and resolute person, taciturn, leisurely, and had great potential. He was content with coarse clothing and food, and wherever he went, he always closed his doors and did not associate with the world. Even high-ranking officials such as the Prefect (Prefect) who sought him out never managed to see him.

者。或稍見一揖。遂自引不復與語。予少時識曠于嶽麓。其人已老。默默不妄道事。然人多悅其高義而自勸。始予謂曠木訥少文。及游洪井視其屬辭。彬彬可觀。聞其平生愈詳益信。其有德而有言也。竟死於湘潭間。

評北山清公書

評曰。唐高僧神清。不喜禪者。自尊其宗。乃著書而抑之曰。其傳法賢聖間以聲聞。如迦葉等。雖曰迴心。尚為小智。豈能傳佛心印乎。即引付法藏傳曰。昔商那和修告優波鞠多曰。佛之三昧辟支不知。辟支三昧聲聞不知。諸大聲聞三昧餘聲聞不知。阿難三昧我今不知。我今三昧汝亦不知。如是三昧皆隨吾滅。又有七萬七千本生經。一萬阿毗曇。八萬清凈毗尼。亦隨我滅。固哉清也。徒肆己所愛惡而不知大謬先聖。吾始視清書。見其校論三昧。雖文詞不佳。蓋以其善記經書不別理義端由而不即非之。及考其禪宗之說。問難凡數番。輒采流俗所尚。及援書傳。復不得其詳。余初謂此非至論。固不足注意。徐思其所謂迦葉等。豈能傳佛心印。尤為狂言。恐其熒惑世俗。以增後生末學之相訾。不已。乃與正之。非好辯也。大凡萬事理為其本而跡為末也。通其本者故多得之。束其末者故多失之。若傳法者數十聖賢雖示同聲聞而豈宜以聲聞盡之哉。經曰。我今所有無上正法等悉以付囑摩

【現代漢語翻譯】現代漢語譯本：有的人稍微施個禮，就自己走開了，不再和你說話。我年輕時在嶽麓山認識了曠，那時他已經老了，沉默寡言，不輕易談論事情。然而，很多人敬佩他的高尚品德而自我勉勵。起初我認為曠這個人遲鈍笨拙，缺乏文采。等到我在洪井遊歷，看到他寫的文章，文采斐然，令人刮目相看。聽聞他平生的事蹟越詳細，就越發相信他是個有德行又有言辭的人。最終他死在了湘潭一帶。

評北山清公的書

評論說：唐代高僧神清，不喜歡禪宗的人，自尊自重他的宗派，於是著書來貶低禪宗，說：『禪宗傳法在賢聖之間，用聲聞的方式。像迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）等人，即使說是回心轉意，也還是小智慧。怎麼能傳佛的心印呢？』接著引用《付法藏傳》說：『過去商那和修（Śāṇavāsa，禪宗三祖）告訴優波鞠多（Upagupta，西印度高僧）說：佛的三昧辟支佛（Pratyekabuddha，緣覺）不知道，辟支佛的三昧聲聞不知道，諸大聲聞的三昧其餘聲聞不知道，阿難（Ānanda，釋迦牟尼十大弟子之一）的三昧我今天不知道，我今天的三昧你也不知道。這樣的三昧都隨著我滅亡。』又有七萬七千本生經，一萬阿毗曇（Abhidhamma，論藏），八萬清凈毗尼（Vinaya，律藏），也隨著我滅亡。真是固執啊，神清！只是放縱自己所喜愛和厭惡的，卻不知道大大地違背了先聖。我起初看神清的書，看到他校對討論三昧，雖然文辭不佳，大概是因為他善於記憶經書，不分辨理義的端由，所以沒有立刻否定他。等到考察他關於禪宗的說法，問難了好幾次，總是採納世俗所崇尚的，以及引用的書傳，又不能得到其中的詳細情況。我起初認為這不是至理名言，本來不值得注意。仔細思考他所說的迦葉等人，怎麼能傳佛的心印，尤其荒謬。恐怕他迷惑世俗，增加後生末學互相詆譭的現象，不能停止。於是和他辯論，不是喜歡辯論。大凡萬事，理是根本，跡是末節。通曉根本的人，所以多有得益。拘泥於末節的人，所以多有失誤。如果傳法的人，幾十位聖賢，即使示現和聲聞相同，怎麼能用聲聞來概括他們呢？經書上說：『我現在所有無上正法等，全部交付給摩訶迦葉（Mahākāśyapa）。』

【English Translation】 English version: Some people would give a slight bow and then leave, no longer speaking to you. When I was young, I knew Kuang at Mount Yuelu. He was already old then, taciturn, and did not casually talk about things. However, many people admired his noble character and encouraged themselves. Initially, I thought Kuang was dull and lacked literary talent. When I traveled to Hongjing and saw his writings, they were elegant and impressive. Hearing more detailed accounts of his life, I became increasingly convinced that he was a virtuous and eloquent man. He eventually died in the Xiangtan area.

Critique of the Writings of Qinggong of Beishan

Commentary: The eminent Tang Dynasty monk, Shenqing, disliked those of the Chan school, respecting his own sect. Thus, he wrote books to denigrate Chan, saying, 'The transmission of Dharma among the wise and saints is done through the way of Śrāvakas (聲聞, Hearers). Even if figures like Mahākāśyapa (迦葉, one of the ten great disciples of Śākyamuni) are said to have turned their minds, they still possess only small wisdom. How can they transmit the mind-seal of the Buddha?' He then quoted the Fu Fa Zang Zhuan (付法藏傳, Transmission of the Dharma Treasury) saying, 'In the past, Śāṇavāsa (商那和修, the third patriarch of Chan) told Upagupta (優波鞠多, a prominent monk from West India), 'The Samadhi of the Buddha is unknown to the Pratyekabuddha (辟支佛, Solitary Buddha), the Samadhi of the Pratyekabuddha is unknown to the Śrāvaka, the Samadhi of the great Śrāvakas is unknown to other Śrāvakas, the Samadhi of Ānanda (阿難, one of the ten great disciples of Śākyamuni) is unknown to me today, and the Samadhi of me today is unknown to you. Such Samadhis will all perish with me.' Furthermore, there are seventy-seven thousand Jātaka tales, ten thousand Abhidhamma (阿毗曇, philosophical treatises), and eighty thousand pure Vinaya (毗尼, monastic rules), which will also perish with me. How stubborn is Shenqing! He merely indulges in his own likes and dislikes, failing to recognize that he greatly contradicts the ancient sages. When I first read Shenqing's book and saw his collation and discussion of Samadhi, although the writing was poor, I did not immediately reject it, probably because he was good at memorizing scriptures but did not distinguish the origins of principles and meanings. When I examined his statements about the Chan school and questioned him several times, he always adopted what was popular in the world and the books he cited, but he could not obtain the details. Initially, I thought this was not a profound argument and was not worth paying attention to. Upon careful consideration of his statement that figures like Mahākāśyapa could not transmit the mind-seal of the Buddha, it was particularly absurd. I feared that he would mislead the world and increase the phenomenon of mutual disparagement among later generations of students, which could not be stopped. Therefore, I debated with him, not because I liked to argue. In general, in all things, principle is the root, and traces are the branches. Those who understand the root gain much, while those who cling to the branches lose much. If the transmitters of the Dharma, dozens of sages, even if they appear to be the same as Śrāvakas, how can they be summarized by Śrāvakas? The scripture says, 'All the unsurpassed Dharma that I now possess, etc., I entrust entirely to Mahākāśyapa (摩訶迦葉).'

訶迦葉。竟大般涅槃。傳曰。我今所有大慈大悲四禪三昧無量功德而自莊嚴。而迦葉比丘亦復如是。又謂鞠多為無垢相好。佛又謂僧伽難提。乃過去娑羅王如來降跡為祖。如此之類甚眾。豈非聖人慾扶其法互相尊敬而示為大小耶。楞伽所謂三種阿羅漢者。一曰得決定寂滅聲聞阿羅漢。一曰增修菩薩行阿羅漢。一曰應化佛所化阿羅漢。此阿羅漢以本願善根方便力故。現諸佛土生大眾中。莊嚴諸佛大會。故若大迦葉傳法數十聖賢者。豈非應化佛所化之阿羅漢者也。然佛所化者宜其所有四禪三昧無量功德與如來不異也。不異乎如來而傳佛心印。孰謂其不然乎。若商那和修曰。阿難三昧而我不知。我今三昧汝亦不知。斯恐其有所抑揚耳。未可謂其必然。經曰。入遠行地已得無量三昧。夫入遠行地者。蓋七地菩薩也。七地菩薩尚能得無量三昧。而化佛豈盡不能也。然佛之所傳心印與餘三昧者。宜異日而道哉。夫心印者。蓋大聖人種智之妙本也。餘三昧者。乃妙本所發之智慧也。皆以三昧而稱之耳。心印即經之謂三昧王之三昧者也。如來所傳乃此三昧也。清以謂餘三昧邪。其所謂七萬七千本生經。一萬阿毗曇。八萬清凈毗尼。亦隨我滅。此余未始見於他書。獨付法藏傳云。爾尚或疑之。假令其書不謬。恐非謂其傳法聖賢不能任持而

【現代漢語翻譯】現代漢語譯本：訶迦葉（Mahakasyapa）。最終進入大般涅槃（Parinirvana）。傳記中說：『我現在所擁有的大慈大悲、四禪三昧（Dhyana-samadhi）、無量功德，都用來莊嚴自身。』而迦葉比丘（Kasyapa Bhiksu）也同樣如此。又說鞠多（Gupta）具有無垢的相好。佛陀又說僧伽難提（Samghanandi）是過去娑羅王如來（Salaraja Tathagata）降生顯跡的祖先。像這樣的例子有很多。這難道不是聖人爲了扶持佛法，互相尊敬，而示現大小之別嗎？《楞伽經》（Lankavatara Sutra）所說的三種阿羅漢（Arhat）是：第一種是獲得決定寂滅的聲聞阿羅漢（Sravaka Arhat）；第二種是增修菩薩行（Bodhisattva-caryā）的阿羅漢；第三種是應化佛（Nirmanabuddha）所化現的阿羅漢。這些阿羅漢因為本願的善根和方便力，顯現在諸佛國土，生於大眾之中，莊嚴諸佛的大會。所以，如果說大迦葉（Mahakasyapa）傳法的數十位聖賢，難道不是應化佛所化現的阿羅漢嗎？既然是佛所化現的，那麼他們所擁有的四禪三昧和無量功德，自然與如來沒有差別。既然與如來沒有差別，那麼他們傳佛心印（Buddha-mind-seal），又有什麼不可以呢？如果商那和修（Syanavasu）說：『阿難（Ananda）的三昧我不知道，我現在的三昧你也不知道。』這恐怕是他們有所謙抑罷了，不能說一定是這樣。經中說：『進入遠行地（Duramgama bhumi）已經獲得無量三昧。』所謂進入遠行地，就是七地菩薩。七地菩薩尚且能獲得無量三昧，難道化佛就不能獲得嗎？然而，佛所傳的心印和其餘的三昧，應該在以後再說。所謂心印，是大聖人種智（Buddha-gnana）的微妙根本。其餘的三昧，是微妙根本所發出的智慧。都用三昧來稱呼罷了。心印就是經中所說的三昧王的三昧。如來所傳的就是這種三昧。清認為這是其餘的三昧嗎？他所說的七萬七千本生經（Jataka），一萬阿毗曇（Abhidhamma），八萬清凈毗尼（Vinaya），也隨著我滅亡，這些我從來沒有在其他書籍中見到過。只有《付法藏傳》（Fu fazang zhuan）中說：『你們或許還懷疑這些。』即使這些書沒有錯誤，恐怕也不是說傳法的聖賢不能任持這些教法，而是……

【English Translation】 English version: Mahakasyapa (Mahakasyapa). Ultimately entered the Great Parinirvana (Parinirvana). It is said in the biographies: 'All the great compassion, great mercy, the four Dhyana-samadhis (Dhyana-samadhi), and immeasurable merits that I now possess are used to adorn myself.' And Kasyapa Bhiksu (Kasyapa Bhiksu) is also the same. It is also said that Gupta (Gupta) has immaculate marks and characteristics. The Buddha also said that Samghanandi (Samghanandi) is the ancestor of Salaraja Tathagata (Salaraja Tathagata), who descended and manifested in the past. There are many examples like this. Isn't this because the sages, in order to support the Dharma and respect each other, show the difference between great and small? The three types of Arhats (Arhat) mentioned in the Lankavatara Sutra (Lankavatara Sutra) are: the first is the Sravaka Arhat (Sravaka Arhat) who has attained the determined extinction; the second is the Arhat who cultivates the Bodhisattva-caryā (Bodhisattva-caryā); and the third is the Arhat transformed by the Nirmanabuddha (Nirmanabuddha). These Arhats, because of the good roots of their original vows and their expedient power, appear in the Buddha lands, are born among the great assembly, and adorn the great assemblies of the Buddhas. Therefore, if it is said that the dozens of sages to whom Mahakasyapa (Mahakasyapa) transmitted the Dharma, are they not Arhats transformed by the Nirmanabuddha? Since they are transformed by the Buddha, then the four Dhyana-samadhis and immeasurable merits they possess are naturally no different from the Tathagata. Since they are no different from the Tathagata, then what is wrong with them transmitting the Buddha-mind-seal (Buddha-mind-seal)? If Syanavasu (Syanavasu) says: 'I do not know Ananda's (Ananda) samadhi, and you do not know my current samadhi.' This is probably just their humility, and it cannot be said to be certain. The sutra says: 'Entering the Duramgama bhumi (Duramgama bhumi) has already attained immeasurable samadhis.' The so-called entering the Duramgama bhumi is the seventh bhumi Bodhisattva. If the seventh bhumi Bodhisattva can still attain immeasurable samadhis, then can't the transformed Buddha attain them? However, the mind-seal transmitted by the Buddha and the other samadhis should be discussed later. The so-called mind-seal is the subtle root of the Buddha-gnana (Buddha-gnana) of the great sage. The other samadhis are the wisdom that arises from the subtle root. They are all called samadhi. The mind-seal is the samadhi of the King of Samadhis mentioned in the sutra. What the Tathagata transmits is this samadhi. Does Qing think this is the other samadhi? The 77,000 Jataka (Jataka), 10,000 Abhidhamma (Abhidhamma), and 80,000 pure Vinaya (Vinaya) that he mentioned also perished with me. I have never seen these in other books. Only the Fu fazang zhuan (Fu fazang zhuan) says: 'You may still doubt these.' Even if these books are not wrong, I am afraid it is not saying that the sages who transmit the Dharma cannot uphold these teachings, but...

然也。是必以後世群生機緣福力益弱而不勝其教。以故滅之。方正像末法三者之存滅。亦隨世而法污隆焉。曷嘗為其弘法聖賢而致正末邪。嗚呼學者不求經不窮理。動謬聖人之意為其說。雖能編連萬世事。亦何益乎。書曰。記問之學不足為人師。清之謂也歟。

評唐續僧傳可禪祖事(附)

評曰。唐續高僧傳謂。可遭賊斷臂。與余書云。曷其異乎。曰余考法琳碑曰。師乃立雪數宵。斷臂碎身營求開示(亦曰投地碎身顧其開示)然為僧傳者與琳同時。琳之說與禪書合而宣反之。豈非采聽之未至乎。抑亦從邪說而妄非之乎。故其書不足為評(亦云不可憑。亦云不在詳評。然各有旨也)。

鐔津文集卷第十三大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十四

藤州鐔津東山沙門契嵩撰

非韓上

非韓子三十篇(並敘)

敘曰。非韓子者公非也質于經以天下至當為之。是非如俗用愛惡相攻。必至聖至賢乃信吾說之不茍也。其書三十篇。僅三萬余言。

第一

韓子議論拘且淺。不及儒之至道可辯。予始見其目曰。原道徐視。其所謂仁與義為定名。道與德為虛位。考其意。正以仁義人事必有。乃曰。仁與義為定名。道德本無緣仁處致爾。

【現代漢語翻譯】現代漢語譯本：是的。必定是後世眾生的機緣福報日益衰弱，而不能勝任佛法的教化。因此佛法會逐漸滅亡。所謂正法時期、像法時期、末法時期這三者的存在和滅亡，也隨著世道的變化和佛法的興衰而變化。難道是因為弘揚佛法的聖賢才導致正法、末法、邪法的出現嗎？唉，學習的人不研究佛經，不窮究義理，動輒就曲解聖人的意思來發表自己的見解，即使能夠編纂連貫萬世的事情，又有什麼益處呢？《尚書》上說：『只知道記誦問答的學習，不足以成為人師。』說的就是這種情況吧。

評《唐續高僧傳》可禪祖事（附）

評論說：《唐續高僧傳》說，慧可（Huike）禪師遭遇盜賊砍斷手臂，給作者寫信說：『這有什麼奇怪的呢？』我認為，考察法琳（Falin）的碑文說：『慧可禪師在雪地裡站立數夜，斷臂碎身，營求開示（也有說投地碎身，顧求開示）。』然而，撰寫《高僧傳》的人與法琳是同時代的人，法琳的說法與禪宗典籍相合，卻反而加以否定，難道不是因為采聽不周到嗎？或許是從邪說而妄加誹謗吧？所以他的書不足以作為評論的依據（也有說不可憑信，也有說不在詳細評論。然而各有其旨意）。

《鐔津文集》卷第十三大正藏第 52 冊 No. 2115 《鐔津文集》

《鐔津文集》卷第十四

藤州鐔津東山沙門契嵩（Qisong）撰

非韓上

《非韓子》三十篇（並序）

序說：所謂《非韓子》，是作者契嵩公開地否定韓非（Han Fei）的學說，以儒家經典來衡量，以天下至為正當的道理作為標準來否定他。這種否定與世俗用愛憎互相攻擊不同，必須達到至聖至賢的境界，才能相信我的說法不是茍且的。這本書共三十篇，僅有三萬多字。

第一

韓非的議論拘泥而且淺薄，不及儒家的至高道理可以辯論。我開始看到他的篇目，如《原道》，慢慢地看，他所說的仁與義是固定的名稱，道與德是虛設的位置。考察他的意思，正是因為仁義人事必定存在，所以說仁與義是固定的名稱，道德本來沒有，因為仁才導致了道德。

【English Translation】 English version: Yes. It must be that the opportunities and blessings of sentient beings in later generations will become increasingly weak, and they will not be able to bear the teachings of the Dharma. Therefore, the Dharma will gradually perish. The existence and extinction of the so-called Correct Dharma period, Semblance Dharma period, and End Dharma period also change with the changes of the world and the rise and fall of the Dharma. Is it because of the sages who promote the Dharma that the Correct Dharma, End Dharma, and Evil Dharma appear? Alas, those who study do not study the scriptures, do not exhaust the principles, and often distort the meaning of the sages to express their own opinions. Even if they can compile and connect the affairs of all ages, what benefit is there? The Book of Documents says: 'Learning by rote memorization and questioning is not enough to be a teacher.' That's what it's talking about.

Commentary on the Story of Chan Master Ke in the Continued Biographies of Eminent Monks of the Tang Dynasty (Attached)

The commentary says: The Continued Biographies of Eminent Monks of the Tang Dynasty says that Chan Master Huike (Huike) was attacked by thieves and had his arm cut off, and wrote to the author saying: 'What's so strange about that?' I think, examining the inscription of Falin (Falin) says: 'Chan Master Huike stood in the snow for several nights, cut off his arm and shattered his body, seeking enlightenment (it is also said that he threw himself on the ground and shattered his body, seeking enlightenment).' However, the person who wrote the Biographies of Eminent Monks was a contemporary of Falin, and Falin's statement is consistent with the Chan scriptures, but he denied it instead. Isn't it because the information was not collected thoroughly? Perhaps it is because he is slandering based on heretical views? Therefore, his book is not enough to be used as a basis for commentary (it is also said that it is not credible, and it is also said that it is not in detailed commentary. However, each has its own meaning).

Collected Works of Xinjin, Volume 13 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xinjin

Collected Works of Xinjin, Volume 14

Written by Qisong (Qisong), a Shramana of Dongshan Temple in Tanzhou Xinjin

Against Han (Part 1)

Thirty Chapters of Against Han Fei (with Preface)

The preface says: The so-called Against Han Fei is that the author Qisong publicly denies the teachings of Han Fei (Han Fei), using Confucian classics as a measure and the most correct principles in the world as a standard to deny him. This denial is different from the secular use of love and hate to attack each other. It must reach the realm of the most sage and virtuous to believe that my statement is not perfunctory. This book has a total of thirty chapters, with only more than 30,000 words.

First

Han Fei's arguments are rigid and shallow, not as profound as the supreme principles of Confucianism that can be debated. I first saw his titles, such as On the Origin of the Dao, and slowly read it. What he calls benevolence and righteousness are fixed names, and the Dao and virtue are empty positions. Examining his meaning, it is precisely because benevolence and righteousness must exist in human affairs, so he says that benevolence and righteousness are fixed names, and morality originally does not exist, because benevolence leads to morality.

乃曰。道與德為虛位。此說特韓子思之不精也。夫緣仁義而致道德。茍非仁義自無道德焉。得其虛位果有仁義。以由以足道德。豈為虛耶。道德既為虛位。是道不可原也。何必曰原道。舜典曰。敬敷五教。蓋仁義五常之謂也。韓子果專仁義。目其書曰原教可也。是亦韓子之不知考經也。其曰博愛之謂仁。行而宜之之謂義。由是而之焉之謂道。足於己無待于外之謂德。夫道德仁義四者。乃聖人立教之大端也。其先後次第有義有理。安可改易。雖道德之小者。如道謂才藝。德謂行善。亦道德處其先。彼曰仁義之道者。彼且散說。取其語便道或次下耳。自古未始有四者連出而道德處其後也。曲禮曰。道德仁義非禮不成。說卦曰。和順道德而理于義。論語曰。志於道據于德。依于仁游于義。禮運曰。義者藝之分仁之節也。協于藝講于仁。得之者強。此明游于義者乃聖人用義之深旨耳。楊子曰。道以導之。德以得之。仁以人之。義以宜之。老子雖儒者不取其稱。儒亦曰。道而後德。德而後仁。仁而後義。道先開通。釋曰開通。即繫辭云。開物成務。又曰。通天下之志。是也。由開通方得其理。故德次之。得理為善。以恩愛惠物。而仁次之既仁且愛。必裁斷合宜。而義又次之。道德仁義相因而有之。其本末義理如此。聖人為經定其

【現代漢語翻譯】乃曰：『道』（Dao，宇宙的本源或規律）與『德』（De，道在個體身上的體現）是虛位。』這種說法是韓愈思考不精之處。如果憑藉仁義而達到道德，那麼如果沒有仁義，自然就沒有道德。獲得了『虛位』，實際上就有了仁義，憑藉仁義就能夠滿足道德，怎麼能說是虛的呢？如果道德是虛位，那就是說道不可追溯本源了，又何必說『原道』（追溯道的本源）呢？《尚書·舜典》說：『敬敷五教』，大概說的就是仁義五常。韓愈如果專注于仁義，把他的書叫做『原教』也可以。這也是韓愈不熟悉經典啊。他說：『博愛叫做仁，行為合宜叫做義，從仁義而走向道，自身滿足而不需要外求叫做德。』道德仁義這四者，是聖人立教的大綱，它們的先後次序有意義有道理，怎麼可以隨意更改？即使是道德中小的方面，比如『道』指才藝，『德』指行善，也是道德在前。他說『仁義之道』，不過是分散來說，爲了語句方便，把道放在後面罷了。自古以來沒有四者連用而道德在後面的。《禮記·曲禮》說：『道德仁義，沒有禮就不能成就。』《易經·說卦》說：『和順道德，用義來治理。』《論語》說：『立志于道，根據于德，依靠于仁，游心於義。』《禮記·禮運》說：『義是藝的分寸，是仁的節制，與藝協調，講求于仁，得到它就強大。』這說明游心於義是聖人運用義的深刻道理。楊雄說：『道用來引導，德用來獲得，仁用來愛人，義用來使之合宜。』老子雖然儒家不採用他的稱謂，儒家也說：『道而後德，德而後仁，仁而後義。』道首先開通，釋家叫做開通，也就是《易經·繫辭》說的『開物成務』，又說『通天下之志』，就是這個意思。由開通才能得到道理，所以德在其次。得到道理就是善，用恩愛來惠及萬物，所以仁在其次。既有仁愛，就必須裁斷得當，所以義又在其次。道德仁義是相因而生的，它們的本末義理就是這樣。聖人為經典確定了它們的次序。現代漢語譯本

【English Translation】 He said: 『Dao』 (the Way, the origin or law of the universe) and 『De』 (Virtue, the manifestation of Dao in individuals) are empty positions.』 This statement shows Han Yu's lack of thorough thinking. If one attains morality through benevolence and righteousness, then without benevolence and righteousness, there is naturally no morality. Obtaining the 『empty position』 actually means having benevolence and righteousness, and relying on benevolence and righteousness can fulfill morality. How can it be said to be empty? If morality is an empty position, then it means that the Dao cannot be traced to its origin. Why then speak of 『tracing the origin of the Dao』? The 『Book of Documents, Canon of Shun』 says: 『Respectfully spread the five teachings,』 which probably refers to the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. If Han Yu focused on benevolence and righteousness, it would be acceptable to call his book 『Tracing the Origin of Teachings.』 This also shows Han Yu's unfamiliarity with the classics. He said: 『Extensive love is called benevolence, acting appropriately is called righteousness, proceeding from benevolence and righteousness to the Dao, and being self-sufficient without relying on external things is called virtue.』 Morality, benevolence, and righteousness are the major principles established by the sages for teaching. Their order has meaning and reason, how can it be arbitrarily changed? Even in the smaller aspects of morality, such as 『Dao』 referring to talent and skill, and 『De』 referring to doing good, morality still comes first. His saying 『the Dao of benevolence and righteousness』 is merely a scattered way of speaking, putting Dao at the end for the sake of convenience. Since ancient times, there has never been a case where these four are used together with morality at the end. The 『Book of Rites, Qu Li』 says: 『Morality, benevolence, and righteousness cannot be achieved without propriety.』 The 『Book of Changes, Shuo Gua』 says: 『Harmonize with morality and govern with righteousness.』 The 『Analects』 says: 『Set your mind on the Dao, base yourself on virtue, rely on benevolence, and roam in righteousness.』 The 『Book of Rites, Li Yun』 says: 『Righteousness is the measure of skill and the restraint of benevolence. Coordinate with skill, emphasize benevolence, and one who obtains it is strong.』 This explains that roaming in righteousness is the profound principle of the sages in using righteousness. Yang Xiong said: 『The Dao is used to guide, virtue is used to obtain, benevolence is used to love people, and righteousness is used to make things appropriate.』 Although Laozi is not adopted by Confucianists, Confucianism also says: 『Dao comes before virtue, virtue comes before benevolence, and benevolence comes before righteousness.』 Dao opens the way first, which the Buddhists call opening, which is what the 『Book of Changes, Xi Ci』 means by 『opening things and completing affairs,』 and also 『understanding the will of the world.』 Only through opening can one obtain reason, so virtue comes second. Obtaining reason is goodness, and using kindness and love to benefit all things, so benevolence comes second. Since there is both benevolence and love, there must be proper judgment, so righteousness comes last. Morality, benevolence, and righteousness arise in sequence, and their origin and principles are like this. The sages have established their order in the classics. English version

先後。蓋存其大義耳。今韓子戾經。先仁義而後道德。臆說比大開通得理。不乃顛倒僻紆無謂邪。然儒之道德固有其小者大者焉。小者如曲禮別義。一說道謂才藝德為行善在己。是也。大者如繫辭一陰一陽之謂道。繼之者善也。成之者性也。仁者見之謂之仁。智者見之謂之智。百性日用而不知。故君子之道鮮矣。說卦曰。昔者聖人之作易也。將以順性命之理。立天之道曰陰與陽。立地之道曰柔與剛。立人之道曰仁與義。中庸曰。天命之謂性。率性之謂道。修道之謂教。是也。繫辭以其在陰陽而妙之者為道。人則稟道以成性。仁者智者雖資道而見仁智。遂滯執乎仁智之見。百姓雖日用乎道。而茫知是道。故聖人之道顯明為昧少耳(昧或作衰)然聖人之道。豈止乎仁義而已矣。說卦以性命之理。即至神之理也。天地萬物莫不與之。故聖人作易重卦。順從此理。乃立天地人三才之道。天道資始。則有陰有陽。地道成形。則有柔有剛。人道情性。則有仁有義。乃資道而有之也。中庸以循率此性。乃謂之道。修治此道。乃謂之教。教則仁義五常也。是豈道止仁義。而仁義之先果無道乎。若說卦者。若論語者。若曲禮之別義者。若老子楊子者。其所謂道德。皆此之大道也。然是道德在禮則中庸也誠明也。在書則洪範皇極也。在詩則

【現代漢語翻譯】現代漢語譯本：先後順序的問題，大概是保留其主要意義罷了。現在韓愈違背經義，先說仁義而後說道德，自以為是的說法比那些大開方便之門、通達事理的說法還要過分。這難道不是顛倒、偏頗、迂腐、無聊嗎？然而儒家的道德確實有小和大之分。小的，比如《曲禮》中區分各種意義，一種說法認為道是指才藝，德是指行善，都在自身。大的，比如《繫辭》中說一陰一陽叫做道，繼承它的是善，完成它的是性。仁者看到它就說是仁，智者看到它就說是智，百姓每天都在用它卻不知道。所以君子的道就很少有人知道了。《說卦》說，過去聖人創作《易經》，是爲了順應性命的道理，確立天之道叫做陰和陽，確立地之道叫做柔和剛，確立人之道叫做仁和義。《中庸》說，天所賦予的叫做性，順著性叫做道，修養道叫做教。這是對的。《繫辭》認為在陰陽之中而奧妙無窮的叫做道，人則稟受道而成就性。仁者智者雖然憑藉道而見到仁智，卻執著于仁智的見解。百姓雖然每天都在使用道，卻茫然不知這就是道。所以聖人的道顯明卻又好像隱晦衰微。然而聖人的道，難道僅僅是仁義而已嗎？《說卦》，《論語》，《曲禮》中區分各種意義，以及老子、楊子的學說，他們所說的道德，都是這種大道。然而這種道德，在《禮》中就是中庸、誠明，在《書》中就是《洪範》、《皇極》，在《詩》中就是…… （專有名詞解釋：韓愈：唐代文學家、思想家；曲禮：《禮記》中的一篇；繫辭：《易經》的組成部分；說卦：《易經》的組成部分；中庸：《禮記》中的一篇；老子：道家學派創始人；楊子：戰國時期思想家；洪範：《尚書》中的一篇；皇極：《尚書》中的一篇）

【English Translation】 English version: The issue of precedence is probably just about preserving the main meaning. Now, Han Yu violates the meaning of the classics, speaking of benevolence and righteousness before morality, and his presumptuous saying is even more excessive than those that open the door to convenience and understand reason. Isn't this inverted, biased, pedantic, and meaningless? However, Confucian morality does indeed have small and large aspects. The small ones, such as distinguishing various meanings in the 'Qu Li' (Book of Rites), one saying is that Dao refers to talent and virtue, and De refers to doing good, which are all within oneself. The large ones, such as the 'Xi Ci' (Appended Remarks) saying that one yin and one yang is called Dao, inheriting it is goodness, and completing it is nature. The benevolent see it and call it benevolence, the wise see it and call it wisdom, and the people use it every day but do not know it. Therefore, the way of the gentleman is rarely known. The 'Shuo Gua' (Explanation of the Trigrams) says, in the past, the sages created the 'I Ching' (Book of Changes) in order to follow the principles of nature and destiny, establishing the way of heaven called yin and yang, establishing the way of earth called softness and strength, and establishing the way of man called benevolence and righteousness. The 'Zhong Yong' (Doctrine of the Mean) says that what is endowed by heaven is called nature, following nature is called Dao, and cultivating Dao is called teaching. This is correct. The 'Xi Ci' believes that what is mysterious and infinite in yin and yang is called Dao, and people receive Dao to achieve nature. Although the benevolent and wise see benevolence and wisdom by relying on Dao, they are attached to the views of benevolence and wisdom. Although the people use Dao every day, they are ignorant of this Dao. Therefore, the way of the sage is clear but also seems obscure and declining. However, is the way of the sage only benevolence and righteousness? The 'Shuo Gua', the 'Lun Yu' (Analects), distinguishing various meanings in the 'Qu Li', and the doctrines of Lao Tzu and Yang Tzu, what they call morality is all this great Dao. However, this morality, in the 'Li' (Book of Rites) is the Doctrine of the Mean, sincerity and clarity, in the 'Shu' (Book of Documents) is the 'Hong Fan' (Great Plan), 'Huang Ji' (Royal Perfection), and in the 'Shi' (Book of Odes) is... (Explanation of proper nouns: Han Yu: a writer and thinker of the Tang Dynasty; Qu Li: a chapter in the Book of Rites; Xi Ci: a component of the Book of Changes; Shuo Gua: a component of the Book of Changes; Zhong Yong: a chapter in the Book of Rites; Lao Tzu: the founder of the Taoist school; Yang Tzu: a thinker of the Warring States period; Hong Fan: a chapter in the Book of Documents; Huang Ji: a chapter in the Book of Documents)

思無邪也。在春秋則列聖大中之道也。孔子謂曾子曰。參乎。吾道一以貫之。曾子曰。唯。又謂子貢曰。非也。予一以貫之。但曾子緣弟子問之。而曾子以其弟子小子未足以盡道。故以近道者諭之。乃對之曰。夫子之道忠恕而已矣。曾子蓋用中庸所謂忠恕去道不遠之意也。后儒不通。便以忠恕遂為一貫。誤矣。繫辭曰。天下之動貞夫一。又曰。一致而百慮。禮運曰。禮必本于太一。中庸曰。其為物不二。其生物也不測。以此較而例諸。烏得以忠恕而輒為其一貫乎。顏淵喟嘆曰。仰之而彌高。鉆之而彌堅。瞻之在前忽焉在後。夫子循循然善誘人。顏子正謂聖人以此一貫之道教人。循循然有其次緒。是為善進勸於人也。此明聖人唯以誠明大道開通一理為其教。元為眾善百行之本。中庸曰。中也者天下之大本也。豈不然乎。於此輒三本略經正以仁義二者曲為其道德。其于聖人之法。豈不闕如。中庸曰。道之不行我知之矣。賢者過而不肖者不及。茲謂賢智之人忽道而所以為過也。愚不肖輩遠道而所以為不及也韓子忘本。豈不為過乎。輕亡至道而原道。欲道之辯明。是亦惑也。繫辭所謂仁智云者。為昧道執滯其見致。乃聖人之道衰少不備顯。若韓子局仁義而為其道德者。正繫辭所患也。夫義乃情之善者矣。于道德為次。以情則罕

【現代漢語翻譯】現代漢語譯本沒有邪念。在《春秋》中，它體現了聖人的中正之道。孔子對曾子（Confucius' disciple）說：『參（Zeng Shen, 孔子的弟子），我的道是用一個根本的道理貫穿始終的。』曾子回答說：『是。』孔子又對子貢（Zigong, 孔子的弟子）說：『不是這樣的，我用一個根本的道理貫穿始終。』只是因為曾子考慮到他的學生們還不足以完全理解這個道，所以用接近道的道理來開導他們，於是回答說：『老師的道就是忠恕罷了。』曾子大概是用了《中庸》里所說的『用忠恕來行道，離道也就不遠了』的意思。後代的儒生不明白這個道理，就用忠恕來作為這個『一貫』，這是錯誤的。《繫辭》說：『天下萬物的變動，都是由於這個『一』的貞定。』又說：『統一於一個根本，才能產生各種思慮。』《禮運》說：『禮一定本源於太一（Taiyi, 宇宙的本源）。』《中庸》說：『它作為物體來說，是獨一無二的；它產生萬物，是不可測度的。』用這些來比較和類推，怎麼可以用忠恕就輕易地作為那個『一貫』呢？顏淵（Yan Yuan, 孔子的弟子）感嘆地說：『（對於老師的道）我抬頭看，覺得它更高；我努力鉆研，覺得它更堅固；我看著它好像在前面，忽然又覺得它在後面。』老師善於一步一步地引導人。顏子正是說聖人用這個『一貫』的道來教導人，一步一步地有次序，這是善於勸導人進步啊。這說明聖人只是用誠實明白的大道來開通一個根本的道理作為他的教誨，元（Yuan, 善之長，萬物之始）是各種善行和行為的根本。《中庸》說：『中（Zhong, 不偏不倚）是天下最大的根本。』難道不是這樣嗎？在這裡就輕易地把根本略過，只用仁義這兩個方面來片面地作為道德，這對於聖人的法則，難道不是有所缺失嗎？《中庸》說：『道不能實行，我知道原因了：賢能的人做得過頭了，不賢的人又做得不夠。』這就是說賢智的人忽略了道，所以做得過頭；愚蠢不賢的人遠離了道，所以做得不夠。韓愈（Han Yu, 唐代文學家）忘記了根本，難道不是做得過頭了嗎？輕視拋棄了至高的道而去探求道，想要把道辯說明白，這也是迷惑啊。《繫辭》所說的仁智，是因為對道認識不清，固執于自己的見解所導致的，於是聖人的道就衰微減少，不能完全顯現。如果像韓愈那樣侷限於仁義而作為他的道德，正是《繫辭》所擔憂的。義本來就是情感中美好的部分，在道德中是次要的，如果只講情感，那就很少能合乎義了。

【English Translation】 English version Without impure thoughts. In the 'Spring and Autumn Annals', it embodies the sage's way of impartiality. Confucius said to Zeng Shen (Confucius' disciple): 'Shen, my way is consistently threaded through with one fundamental principle.' Zeng Shen replied: 'Yes.' Confucius then said to Zigong (Confucius' disciple): 'It is not like that; I thread it through with one fundamental principle.' It was only because Zeng Shen considered that his students were not yet able to fully understand this way, so he used a principle close to the way to enlighten them, and thus replied: 'The Master's way is simply loyalty and forbearance.' Zeng Shen probably used the meaning of 'using loyalty and forbearance to practice the way is not far from the way' as mentioned in 'The Doctrine of the Mean'. Later Confucians did not understand this principle and used loyalty and forbearance as this 'consistent thread', which is wrong. The 'Appended Remarks' says: 'The movement of all things in the world is due to the constancy of this 'one'.' It also says: 'Unifying in one root, then various thoughts can arise.' The 'Li Yun' says: 'Rituals must originate from Taiyi (the origin of the universe).' 'The Doctrine of the Mean' says: 'As a thing, it is unique; it produces all things, and it is immeasurable.' Using these to compare and analogize, how can one easily use loyalty and forbearance as that 'consistent thread'? Yan Yuan (Confucius' disciple) sighed and said: '(Regarding the Master's way) I look up to it, and I feel it is higher; I strive to study it, and I feel it is firmer; I look at it as if it is in front, and suddenly I feel it is behind.' The Master is good at guiding people step by step. Yan Zi is precisely saying that the sage uses this 'consistent thread' of the way to teach people, step by step in order, which is good at encouraging people to progress. This shows that the sage only uses the honest and clear great way to open up one fundamental principle as his teaching, Yuan (the head of goodness, the beginning of all things) is the root of all kinds of good deeds and actions. 'The Doctrine of the Mean' says: 'Zhong (impartiality) is the greatest root of the world.' Isn't that so? Here, one easily skips the root and only uses the two aspects of benevolence and righteousness to one-sidedly regard them as morality. Isn't this a lack in the sage's law? 'The Doctrine of the Mean' says: 'The way cannot be practiced, I know the reason: the virtuous do too much, and the unworthy do too little.' This means that the wise ignore the way, so they do too much; the foolish and unworthy are far from the way, so they do too little. Han Yu (a writer in Tang Dynasty) forgot the root, wasn't that doing too much? Disregarding and abandoning the supreme way and seeking the way, wanting to clarify the way, this is also confusion. The benevolence and wisdom mentioned in the 'Appended Remarks' are caused by unclear understanding of the way and clinging to one's own views, so the sage's way declines and diminishes, and cannot be fully manifested. If one is limited to benevolence and righteousness like Han Yu and regards them as his morality, it is precisely what the 'Appended Remarks' is worried about. Righteousness is originally the good part of emotion, and it is secondary in morality. If one only talks about emotion, then it is rarely in accordance with righteousness.

有。必正而不失。故論語曰。大德不逾閑。小德出入可也。又曰。賜也過。商也不及。又曰。色取人而行違居之不疑。表記子曰。仁有三。與仁同功而異情。與仁同功。其仁未可知也。與仁同過。然後其仁可知也。莊子曰。諸侯之門而仁義存焉。其欲偏以仁義而為可乎。然子貢子夏為仁義之賢者。猶有過與不及。況其不如賜與商者。後世何可勝數。此烏得不究大本與人教。其以道德而正其為善乎。中庸曰。道其不行矣。夫是乃聖人憫傷其不與至道至德而教人也。或曰。韓子先仁義而次道德者。蓋專人事而欲別異乎。佛老虛無之道德耳。曰昔聖人作易以正乎天道人事。而虛無者最為其元。茍異虛無之道則十翼六十四卦。乃非儒者之書。伏羲文王孔子治易之九聖人。亦非儒者之師宗也。孔子非儒宗師可乎。果爾則韓子未始讀易。易尤為儒之大經。不知易而謂聖賢之儒。吾不信也。其曰老子之小仁義非毀之也。其見者小也。坐井而觀天曰天小者。非天罪也。然老子曰。失道而後德。失德而後仁。失仁而後義。失義而後禮。此誠不毀小仁義也(或無小字)蓋為道德與仁義為治有隆殺。而其功有優劣耳。夫明此不若以禮運較。孔子曰。大道之行也天下為公。選賢與能講信修睦。故人不獨親其親。不獨子其子。又曰。謀閉而不興盜

竊亂賊而不作。故外通而不閉。是謂大同。是豈非大道與德為治而優乎。又曰。今大道既隱。天下為家。各親其親。各子其子。又曰。禹湯文武成王周公。由此其選也。此六君子者。未有不謹于禮者也。以著其義。以考其信。著其有過。刑仁講讓。示民有常。如有不如此者在執者去。眾以為殃。是為小康。是豈非仁義為治于道德為劣乎。如此何獨老子而小仁義耶。韓子何其不自忽儒經而輒誚老子乎。又曰。老子所謂道德云者。去仁與義言之也。一人之私言也。此韓子之言。所以大不公也。夫老子之所言者大道也。道果私乎。所謂大道者。豈獨老子之道。蓋三皇五帝列聖之大道也。韓子不知。徒見老氏道家。自為其流與儒不同。欲抑而然也。夫析老氏為之道家者。其始起于司馬氏之書。而班固重之。若老子者其實古之儒人也。在周為主藏室之史。多知乎聖人神法之事(或本無聖人字)故孔子于禮則曰。吾聞諸老聃。是蓋老子嘗探三皇五帝之書而得其大道之旨。乃自著書發明之。韓子不能揣本齊末。徒欲排之而務取諸儒名。不亦易乎。禮運曰。大道之行與三代之英丘。未之逮也而有志焉。鄭玄解曰。大道謂五帝時也。然他書多謂大道為皇道。而鄭獨謂五帝之時也。其意以謂。雖皇與帝其道相通故也。五帝本紀而黃帝當其首

。然黃帝與虙犧神農其實三皇。而經史但為帝者。蓋皇帝與王古亦通稱耳。故鄭謂五帝之時而皇在其間矣。但黃帝乃三皇。處五帝之初而冠乎堯舜。雖本末小異。而大道一也。繫辭曰。黃帝堯舜垂衣裳而天下治。此其然也。孔安國謂三皇之書為三墳。言大道也。五帝之書為五典。言常道也。孔穎達正其義曰。皇優於帝。其道不但可常行而已。又大於常。故為墳也。此謂對例耳。雖少有優劣皆乃大道並可常行。亦引茲禮運大道之行謂五帝時為之證。然五帝三皇之書。莫至於易。以易與老子較。而其道豈異乎哉。如繫辭曰。天下之動正夫一者也。而老子曰。王侯得一以為天下正。此其大略也。茍考其無思無為之理。陰陽變化之說。二書豈不皆然。班固漢書曰。老氏流者蓋出史官。又曰。合於堯之克讓。易之謙謙。此之謂也。吾少聞于長者曰。老子蓋承于黃帝氏者也。及見莊周廣成子曰得吾道者。上為皇下為王。益信老氏誠得於三皇五帝者也。此明老子之道德者。實儒三皇五帝道德仁義之根本者也。章章然(或止一章字也)豈出於老氏一人之私說邪。必以老子為非。則易與禮運可燔矣。文王孔子則為槌提仁義者也。夫先儒之好辯者孰與孟子。孟子之時。老子之書出。百有餘年矣。而莊周復與孟氏並世。如其可排則孟已排之矣

【現代漢語翻譯】現代漢語譯本：然而，黃帝、伏羲（Fuxi，中國神話中的人文始祖）和神農（Shennong，中國神話中的農業和醫藥之神）實際上是三皇（Sanhuang，中國神話中的三位統治者）。但經書和史書只記載了帝王。大概是因為皇帝和王在古代也是通用的稱謂。所以鄭玄（Zheng Xuan，東漢經學家）認為五帝（Wudi，中國神話中的五位帝王）時期，皇也在其中。但黃帝是三皇之一，處於五帝之初，地位高於堯（Yao，中國古代的聖賢君主）和舜（Shun，中國古代的聖賢君主）。雖然本末上略有差異，但大道（Dadao，宇宙的根本法則）是一致的。《繫辭》（Xici，易經的組成部分）說：『黃帝、堯、舜垂衣裳而天下治』，就是這個道理。孔安國（Kong Anguo，西漢經學家）認為三皇的書籍是《三墳》（Sanfen），講述的是大道；五帝的書籍是《五典》（Wudian），講述的是常道。孔穎達（Kong Yingda，唐代經學家）解釋說：『皇』優於『帝』，其道不僅可以經常實行，而且大於常道，所以稱為『墳』。這只是一個對比的例子。雖然略有優劣之分，但都是大道，都可以經常實行。也引用《禮運》（Liyun，禮記的篇章）中『大道之行』來證明五帝時期的情況。然而，五帝三皇的書籍，沒有比得上《易經》（Yijing，中國古代的占卜書）的。《易經》與老子（Laozi，道家學派的創始人）的學說相比，難道他們的道有什麼不同嗎？比如《繫辭》說：『天下的動，正於一』，而老子說：『王侯得一以為天下正』，這大概就是他們的要旨。如果考察他們無思無為的道理，陰陽變化的學說，這兩本書難道不是一樣的嗎？班固（Ban Gu，東漢歷史學家）在《漢書》（Hanshu，中國古代史書）中說：『老氏的學派大概出自史官』，又說：『符合堯的克讓，《易經》的謙謙』，說的就是這個道理。我從小就聽長輩說：老子大概是繼承了黃帝的學說。等到我看到莊周（Zhuang Zhou，道家學派的代表人物）說廣成子（Guangchengzi，傳說中的仙人）說『得到我的道的人，上可以為皇，下可以為王』，更加相信老子確實是從三皇五帝那裡得來的。這說明老子的道德，實際上是儒家三皇五帝道德仁義的根本。清清楚楚（或許只有一個『章』字）難道是老子一個人的私自說法嗎？如果一定要認為老子是錯誤的，那麼《易經》和《禮運》都可以燒掉了。文王（Wen Wang，周朝的奠基者）和孔子（Kongzi，儒家學派的創始人）就成了提倡仁義的人了。先儒中喜歡辯論的，誰比得上孟子（Mengzi，儒家學派的代表人物）？孟子所處的時代，老子的書已經出現一百多年了，而且莊周也和孟子是同時代的人。如果老子的學說可以排斥，那麼孟子早就排斥它了。或止一章字也

【English Translation】 English version: However, Huangdi (Yellow Emperor, a deity in Chinese religion), Fuxi (Fuxi, a mythological ruler of ancient China), and Shennong (Shennong, a deity in Chinese religion) are actually the Three Sovereigns (Sanhuang, the three mythological rulers of ancient China). But the classics and historical records only record emperors. It is probably because 'huangdi' (emperor) and 'wang' (king) were also common titles in ancient times. Therefore, Zheng Xuan (Zheng Xuan, a Confucian scholar of the Eastern Han Dynasty) believed that during the time of the Five Emperors (Wudi, the five legendary sage rulers of ancient China), 'huang' was also among them. But Huangdi is one of the Three Sovereigns, and he is at the beginning of the Five Emperors, with a higher status than Yao (Yao, a legendary sage ruler of ancient China) and Shun (Shun, a legendary sage ruler of ancient China). Although there are slight differences in the details, the Great Dao (Dadao, the fundamental principle of the universe) is the same. The 'Xici' (Xici, part of the Book of Changes) says: 'Huangdi, Yao, and Shun let their robes hang down and the world was governed', which is the reason. Kong Anguo (Kong Anguo, a Confucian scholar of the Western Han Dynasty) believed that the books of the Three Sovereigns are the 'Sanfen' (Sanfen), which talk about the Great Dao; the books of the Five Emperors are the 'Wudian' (Wudian), which talk about the constant Dao. Kong Yingda (Kong Yingda, a Confucian scholar of the Tang Dynasty) explained: 'Huang' is superior to 'di', and its Dao can not only be practiced regularly, but is also greater than the constant Dao, so it is called 'fen'. This is just a comparative example. Although there are slight differences in superiority and inferiority, they are all the Great Dao and can be practiced regularly. It also quotes 'the practice of the Great Dao' in 'Liyun' (Liyun, a chapter of the Book of Rites) to prove the situation during the time of the Five Emperors. However, among the books of the Three Sovereigns and Five Emperors, none can compare to the 'Yijing' (Yijing, the Book of Changes). Compared with Laozi's (Laozi, the founder of Taoism) teachings, are their Daos different? For example, the 'Xici' says: 'The movement of the world is based on one', and Laozi says: 'Kings and lords obtain one and use it to correct the world', which is probably their main point. If we examine their principles of no thought and no action, and the theories of yin and yang changes, are these two books not the same? Ban Gu (Ban Gu, a historian of the Eastern Han Dynasty) said in the 'Hanshu' (Hanshu, the Book of Han): 'The school of Laozi probably came from the official historians', and also said: 'It is in accordance with Yao's humility and the 'Yijing's' modesty', which is what it means. I heard from my elders when I was young that Laozi probably inherited the teachings of Huangdi. When I saw Zhuang Zhou (Zhuang Zhou, a representative figure of Taoism) say that Guangchengzi (Guangchengzi, a legendary immortal) said 'Those who obtain my Dao can be emperors above and kings below', I became even more convinced that Laozi indeed obtained it from the Three Sovereigns and Five Emperors. This shows that Laozi's morality is actually the foundation of the Confucian Three Sovereigns and Five Emperors' morality, benevolence, and righteousness. Clearly (perhaps there is only one 'zhang' character), is it Laozi's own private saying? If you must think that Laozi is wrong, then the 'Yijing' and 'Liyun' can be burned. King Wen (Wen Wang, the founder of the Zhou Dynasty) and Confucius (Kongzi, the founder of Confucianism) would become people who advocated benevolence and righteousness. Among the Confucian scholars who liked to argue, who can compare to Mencius (Mengzi, a representative figure of Confucianism)? In Mencius' time, Laozi's book had been out for more than a hundred years, and Zhuang Zhou was also a contemporary of Mencius. If Laozi's teachings could be rejected, then Mencius would have rejected them long ago. or stop at one chapter word also

。豈待後世之儒者辯之耶。司馬遷謂。老子之道約而易操(上或無之字)事少而功多。儒者或不然。譏其先黃老而後六經。是亦不知其意也。太史公之書。孔子即為之世家。老子即為列傳。此豈尊老氏之謂耶。蓋以老氏之道乃儒之本也。所以先之者正欲尊其本耳。非茍先其人也。子長之言微且遠矣。韓子不能深思而遠詳之。輒居於先儒。乃曰。周道衰孔子沒。火于秦黃老於漢。佛于晉宋齊梁魏隋之間。其言道德仁義者。不入于楊則入于墨。不入于墨則入于老。不入于老則入于佛。入于彼則出於此。入者主之出者奴之。入者附之出者污之。嗚呼何其言之不遜也如此。其曰出入奴污。謂出於楊墨乎。出於佛老乎。佛老豈致人惡賤之如是耶。夫佛法居家者果以誠心入道。其所出遠則成乎殊勝之賢聖。其所出近則乃身乃心。潔靜慈惠為上善人出處閭里。則人敬之而不敢欺。是亦人間目擊常所見也。安有出者奴之污之之辱耶。古者有帝王而入預佛法者。自東漢抵唐不可悉數。如唐太宗于崇福寺。發願稱皇帝菩薩戒弟子者。玄宗務佛清凈事其熏修者。是亦佛教而出。果奴乎污耶。韓子徒以梁武為尤。而不知辱類其本朝祖宗。此豈有識慮耶。然梁武之事。吾原教雖順俗稍評之而未始劇論。如較其捨身。于俗則過於道則德。非爾人情輒

知。唯天地神明乃知之耳。故當梁武捨身之際而地為之振。此特非常之事。而史臣不書而後世益不識。知梁武帝幽勝之意也。其發志固不同庸凡之所為。未可以奴視之也。韓子既攘斥楊墨佛老如此矣。而其師說乃曰。孔子以禮師老聃。其讀墨曰。孔子必用墨子。墨子必用孔子。不相用不足為孔墨。其為絳州馬府君行狀曰。司徒公之薨也。刺臂出血書佛經千餘言以祈報福。又曰。居喪有過人行。其稱大顛序。高閑亦皆推述乎佛法也。韓子何其是非不定前後相反之如是耶。此不唯自惑。亦乃誤累後世學者矣。佛老果是。而韓子非之。後學不辨。徒見韓子大儒而其文工。乃相慕而非之。楊墨果非。而韓子是之。學輩亦相效而是之。夫以是而為非者則壞人善心。以非而為是者則導人學非。壞善之風傳之後世。誤人之所以為心非小事也。損刻陰德而冥增其過。不在乎身必在其神與其子孫。後世亦可畏也。儒有附韓子者曰。孔子但學禮于老聃氏耳。非學其道也。曰不然。禮亦道也。樂記曰。大禮與天地同節。又曰。中正無邪禮之質也。禮運曰。禮必本于太一。夫中正太一禮之質本也。儀制上下禮之文末也。茍聖人但學文末而不究乎質本。何為聖人耶唯聖人固能文質本末備知而審舉之也。學者徒知曾子問孔子學禮于老聃之淺者耳。而

【現代漢語翻譯】現代漢語譯本知道這件事的，只有天地神明罷了。所以當梁武帝（Liang Wudi，南北朝時期梁朝的建立者）捨身入寺的時候，大地都為之震動。這實在是不同尋常的事情，但是史官沒有記載，後世就更加不瞭解了，也就無法理解梁武帝高深的思想境界。他所立下的志向本來就與庸俗之輩不同，不能用對待奴僕的眼光來看待他。韓愈（Han Yu，唐代文學家、思想家）既然已經如此排斥楊朱（Yang Zhu，戰國時期思想家，主張『為我』）、墨翟（Mo Di，即墨子，戰國時期思想家、軍事家，墨家創始人）以及佛老之學了，但是他的《師說》中卻說：『孔子以禮向老聃（Lao Dan，即老子，道家創始人）學習。』他讀墨子的書後說：『孔子必定會任用墨子，墨子也必定會任用孔子，不互相任用就不足以成為孔子和墨子。』他為絳州馬府君寫的行狀中說：『司徒公去世的時候，刺破手臂，用血書寫了一千多字的佛經，用來祈求報答福報。』又說：『居喪期間，他的行為超過了常人。』他在稱讚大顛和高閑的序文中，也都在推崇佛法。韓愈的是非判斷為什麼如此不定，前後自相矛盾呢？這不僅是自己迷惑，也是誤導後世的學者啊。佛老之學如果是正確的，而韓愈卻否定它，後世的學者不加辨別，只看到韓愈是大儒，文章寫得好，就互相效仿而否定佛老。楊墨之學如果是錯誤的，而韓愈卻肯定它，學子們也互相效仿而肯定楊墨。用正確的當成錯誤的，就會敗壞人的善良之心；用錯誤的當成正確的，就會引導人學習錯誤的東西。敗壞善良的風氣流傳到後世，誤導人們的心性，這不是小事啊。這會損減陰德，暗中增加罪過，不在自身顯現，也必定會在他的神識或者子孫身上顯現。後世也是可怕的啊。儒家有依附韓愈的人說：『孔子只是向老聃學習禮儀罷了，不是學習他的道。』我說不是這樣的。禮也是道啊。《樂記》說：『大禮與天地執行的規律相同。』又說：『中正無邪是禮的本質。』《禮運》說：『禮必定本源於太一。』中正和太一，是禮的本質和本源啊。儀容制度的上下尊卑，是禮的文飾和末節啊。如果聖人只是學習文飾末節而不探究本質本源，那還算什麼聖人呢？只有聖人才能文飾、本質、本源、末節都完全瞭解並且審慎地運用啊。學者們只知道曾子問孔子向老聃學習禮儀的淺顯表面，而沒有

【English Translation】 English version Only Heaven, Earth, and the deities know this. Therefore, when Emperor Wu of Liang (Liang Wudi, the founder of the Liang dynasty during the Southern and Northern Dynasties period) dedicated himself to the temple, the earth shook. This was truly an extraordinary event, but the historians did not record it, and later generations became even more ignorant, unable to understand Emperor Wu of Liang's profound state of mind. His aspirations were inherently different from those of ordinary people, and he should not be viewed as a mere servant. Since Han Yu (a prominent writer and thinker of the Tang Dynasty) so vehemently rejected the teachings of Yang Zhu (a philosopher of the Warring States period who advocated 'for myself'), Mo Di (also known as Mozi, a philosopher, military strategist, and founder of Mohism during the Warring States period), as well as Buddhism and Taoism, his 'Essay on Teachers' states: 'Confucius learned ritual from Lao Dan (also known as Laozi, the founder of Taoism).' After reading Mozi's book, he said: 'Confucius would definitely employ Mozi, and Mozi would definitely employ Confucius; without mutual employment, they would not be worthy of being Confucius and Mozi.' In his biographical account of Prefect Ma of Jiangzhou, he wrote: 'When Duke Situ passed away, he pierced his arm and wrote over a thousand words of Buddhist scriptures in blood to pray for blessings.' He also said: 'During the mourning period, his conduct surpassed that of ordinary people.' In his prefaces praising Da Dian and Gao Xian, he also extolled the Buddhist Dharma. Why are Han Yu's judgments of right and wrong so inconsistent and contradictory? This is not only self-deception but also misleads later generations of scholars. If the teachings of Buddhism and Taoism are correct, yet Han Yu denies them, later scholars, without discernment, only see that Han Yu is a great Confucian scholar and that his writing is excellent, so they imitate him and deny Buddhism and Taoism. If the teachings of Yang Zhu and Mo Di are incorrect, yet Han Yu affirms them, students also imitate him and affirm Yang Zhu and Mo Di. To treat what is right as wrong will corrupt people's good intentions; to treat what is wrong as right will lead people to learn what is wrong. The spread of corrupting good customs to later generations and misleading people's minds is no small matter. This will diminish hidden virtue and secretly increase transgressions, which, if not manifested in oneself, will surely manifest in one's spirit or descendants. Later generations are also to be feared. There are Confucians who adhere to Han Yu and say: 'Confucius only learned ritual from Lao Dan, not his Dao (the Way).' I say this is not so. Ritual is also the Dao. The 'Record of Music' says: 'Great ritual is in harmony with the cycles of Heaven and Earth.' It also says: 'Uprightness and lack of deviation are the essence of ritual.' The 'Li Yun' says: 'Ritual must be rooted in the Great One (Taiyi).' Uprightness and the Great One are the essence and origin of ritual. The hierarchy of etiquette and institutions is the ornamentation and superficial aspect of ritual. If a sage only learns the ornamentation and superficial aspects without exploring the essence and origin, then what kind of sage is he? Only a sage can fully understand and judiciously apply ornamentation, essence, origin, and superficial aspects. Scholars only know the superficial aspect of Zengzi asking Confucius about learning ritual from Lao Dan, but they do not

不知史記老聃傳孔子問禮之深明者也彼韓子雖學儒之言文。豈知禮之所以然耶。其曰聞古之為民者四。今之為民者六。古之教者處其一。今之教者處其二。農之家一而食粟之家六。工之家一而用器之家六。賈之家一而資焉之家六。柰之何民不窮且盜也。夫所謂教者。豈與乎天地皆出而必定其數耶。是亦聖人適時合宜而為之。以資乎治體者也。然古今迭變時益差異。未必一教而能周其萬世之宜也。昔舜當五帝之末。其時漸薄其人漸偽。聖人宜之。乃設五教制五刑。各命官尸之。而契為司徒。專布五教。遂遺後世使率人為善。而天下有教自此始也。及周公之世復當三王之際。其時益薄其人益偽。而天下益難治。聖人宜之。遂廣其教法而備之。天下謂儒者之教。自周公起焉。其後孔子述而載之。詩書六經(或云六藝)而儒之教益振周季。三代之政弊。善人恃術而費智。不善人假法而作偽。天下靡靡役生傷性而不知其自治。老子宜其時。更以三皇五帝道德之說以救其弊。而天下遂有老子之教也。兩漢之際。視週末則愈薄愈偽。賢與愚役於智詐紛然相半。萬一雖習於老子之說。而不能甚通乎性命奧妙。推神明往來救世積昧。指其死生之所以然。天下遂有佛之教也。楊子曰。夫道非天然應時而造。損益可知也。是豈不然哉。夫自周

【現代漢語翻譯】現代漢語譯本：不知道《史記·老聃傳》中記載的老聃是孔子問道學習禮儀時所遇到的學識最淵博的人。那韓非子雖然學習儒家的言辭文章，哪裡知道禮的真正意義呢？他（韓非子）說：『聽說古代供養百姓的人少，而現在供養百姓的人多。古代從事教育的人佔一份，現在接受教育的人佔兩份。農戶一份供養六份糧食消耗。工匠一份供養六份器物消耗。商人一份供養六份資金消耗。』這樣怎麼能讓百姓不貧窮而且去做盜賊呢？所說的教育，難道是與天地一樣，所有產出都必須固定數量嗎？這也是聖人適應時勢，順應事宜而為之，用來輔助治理國家的方法啊。然而古代和現代交替變化，時代差異越來越大，未必有一種教育能夠適應萬世的需求。從前舜帝處在五帝末期，那個時代風俗日漸澆薄，人們日漸虛偽。聖人適應這種情況，於是設定五種教化，制定五種刑罰，各自任命官員來主管。契擔任司徒，專門負責推行五種教化，於是流傳給後世，使人們遵循教化向善，天下有教化從此開始。到了周公的時代，又處在夏、商、週三王交替之際，那個時代風俗更加澆薄，人們更加虛偽，天下更加難以治理。聖人適應這種情況，於是擴充套件教化法令並使之完備。天下人所說的儒家的教化，從周公開始。之後孔子闡述並記載了這些內容，形成了《詩》、《書》、《六經》（或說《六藝》），儒家的教化更加振興于周朝末年。三代的政治衰敗，善良的人依賴權術而耗費智慧，不善良的人假借法令而作假欺騙。天下人沉迷於役使生命、傷害本性，卻不知道自我治理。老子適應那個時代，改用三皇五帝的道德學說來挽救時弊，於是天下就有了老子的教化。兩漢之際，與週末相比，風俗更加澆薄虛偽，賢能和愚笨的人都受智謀欺詐的驅使，紛亂地混雜在一起。即使有人學習老子的學說，也不能很通透地理解性命的奧妙，推演神明的往來，救助世間積累的愚昧，指明人們生死的原因。天下於是就有了佛的教化。楊雄說：『道不是天然形成的，而是應時而造，損益是可以知道的。』這難道不是這樣嗎？從周朝開始……

【English Translation】 English version: I do not know that Lao Dan (Lao Tzu) (Lao Tzu, the founder of Taoism) recorded in the 'Biography of Lao Dan in the Records of the Grand Historian' was the most knowledgeable person Confucius (Confucius, a famous Chinese thinker and educator) encountered when he asked about and learned rituals. Although Han Fei (Han Fei, a thinker of the Legalist school) studied the words and writings of Confucianism, how could he know the true meaning of rituals? He (Han Fei) said: 'I heard that in ancient times, there were fewer people supporting the people, but now there are more people supporting the people. In ancient times, those engaged in education accounted for one share, but now those receiving education account for two shares. One farming household supports six shares of grain consumption. One craftsman supports six shares of utensil consumption. One merchant supports six shares of capital consumption.' How can this prevent the people from being poor and becoming thieves? Is the so-called education like heaven and earth, where all outputs must have a fixed quantity? This is also a method for sages to adapt to the times and act appropriately, used to assist in governing the country. However, ancient and modern times alternate and change, and the differences between eras are increasing. It is not necessarily that one type of education can adapt to the needs of all ages. In the past, Emperor Shun (a legendary ancient Chinese ruler) was at the end of the Five Emperors period, and the customs of that era were gradually becoming thin, and people were gradually becoming hypocritical. The sage adapted to this situation, so he set up five kinds of teachings and formulated five kinds of punishments, each appointing officials to manage them. Qi (a legendary figure) served as Situ (Minister of Education), specializing in promoting the five kinds of teachings, so it was passed down to later generations, so that people would follow the teachings and do good, and the world had education from this beginning. By the time of the Duke of Zhou (a famous regent in early Zhou dynasty), it was also at the time of the transition between the Xia, Shang, and Zhou dynasties, and the customs of that era became even thinner, the people became even more hypocritical, and the world became even more difficult to govern. The sage adapted to this situation, so he expanded the educational laws and made them complete. The Confucian teachings that the world speaks of began with the Duke of Zhou. After that, Confucius elaborated and recorded these contents, forming the 'Book of Poetry', 'Book of Documents', and 'Six Classics' (or 'Six Arts'), and Confucian teachings became more prosperous in the late Zhou Dynasty. The politics of the three dynasties declined, good people relied on tactics and wasted their wisdom, and unkind people used laws as a pretext to deceive. The people of the world were addicted to employing life and harming their nature, but they did not know how to govern themselves. Lao Tzu (Lao Tzu) adapted to that era and changed to using the moral doctrines of the Three Sovereigns and Five Emperors to save the malpractices, so the world had the teachings of Lao Tzu. During the period of the two Han dynasties, compared with the end of the Zhou dynasty, the customs were even more thin and hypocritical, and the virtuous and the foolish were driven by wisdom and fraud, mixed together in chaos. Even if someone studied Lao Tzu's doctrines, they could not thoroughly understand the mysteries of nature and life, deduce the comings and goings of the gods, save the accumulated ignorance of the world, and point out the reasons for people's birth and death. The world then had the teachings of the Buddha. Yang Xiong (a philosopher and writer in Han dynasty) said: 'The Dao is not formed naturally, but is created in response to the times, and gains and losses can be known.' Is this not so? Starting from the Zhou Dynasty...

秦漢魏。其薄且偽者日益滋甚。皆儲積於後世之時。天其或資乃佛教。以應其事。欲其相與而救世也。不然何天人與其相感應久且盛之如是耶。韓子泥古不知變。而不悟佛教適時合用。乃患佛老加於儒。必欲如三代而無之。是亦其不思之甚也。夫三皇之時無教。五帝之時無儒。及其有教有儒也。而時世人事不復如古。假令當夏禹之時。有人或曰。古之治也。有化而無教化則民化淳。吾欲如三皇之世用化而不用教。當此無教。可乎當週秦之時亦有人曰。古之為治用教也簡。今之為治。用儒也煩。煩則民勞。而茍且吾欲如二帝之世用教而不用儒。當是時無儒可乎。然以其時而裁之。不可無教無儒必也矣。比之韓子之說。欲後世之時無佛無老。何以異乎。韓子曰。今其言曰。曷不為太古之無事。是亦責冬之裘者曰。曷不為葛之之易也。責饑之食者曰。曷不為飲之之易也。韓子其亦知後世不可專用太古之道而譏其言之者。不知乎時之宜也。方益後世而韓子欲無佛與老。何為乃自反不知其時之宜耶。豈有所黨而然耳。將欲蔽而特不見乎。若夫四民之制六家食用之費。吾原教論之詳矣。今益以近事較之。周漢而來治天下垂至於王道者。孰與唐之太宗。當正觀之間。佛與老氏。其教殊盛其人殊繁。其食用殊廣。而國之斷獄卒歲死刑者

不過三十人。東至於海南至嶺外。皆外戶不閉。行旅不赍糧。玄宗開元中天下治平。幾若正觀之時。而佛老之作益盛。是豈無佛老之人耶。而唐天下富羨攘竊杜絕。若爾吾謂民窮且盜。但在其時與政。非由佛老而致之也。然佛教茍可以去之。則唐之二宗以其勢而去之久矣。烏得後世之人讻讻徒以空言而相訾也。或謂韓子善擯佛老而功侔于禹。較其空言實效。無乃屈于禹乎。狂夫之言何其不思也。其曰今其法曰。必棄而君臣去而父子禁其相生養之道。以求其所謂清凈寂滅者也。此乃韓子惡佛教人出家持戒。遂尤其詞。夫出家修道豈如是之酷耶。夫出家者出俗從真。臣得請于君。父肯命其子乃可。非叛去而逆棄也。持戒者唯欲其徒潔清其淫嗜之行。俗戒則容其正偶。非一切斷人相生養之道也。然情之為累淫累為謹。諸教教人慎淫窒慾。無慾而天下猶紛然。溺於淫嗜至於喪心陷身者也。韓子何必恐人男女之不偶。見人辟榖遽憂其遂絕五穀之種。無乃過慮乎。夫清凈謂其性之妙湛。寂謂至靜。滅謂滅其情感之累非取其頑寂死滅之謂也。夫出家持戒者。佛用其大觀耳。聖人大觀乎人間世天地夫婦常倫萬端皆以情愛所成。都一浮假如夢。貪斯著斯苦斯樂斯榮斯辱斯狥斯弊斯恩愛斯煩惱斯以至死不覺其為大假大夢。不知其為大患。而

【現代漢語翻譯】現代漢語譯本：不過三十人。即使在東到海南、遠至嶺外的地方，家家戶戶都不用關門，出門旅行的人也不用自帶糧食。唐玄宗開元時期，天下太平，幾乎可以和貞觀之治相比。然而，當時佛老之學卻更加興盛。難道是因為沒有信奉佛老的人嗎？然而，唐朝天下富足，盜竊之事杜絕。如果像你所說，我認為百姓貧窮才會盜竊，但這只是當時的政治情況，並非由佛老導致的。如果佛教真的可以廢除，那麼唐太宗和唐高宗早就憑藉他們的權勢廢除了，哪裡輪得到後世的人在這裡空談指責呢？有人說韓愈（韓子）善於排斥佛老，他的功勞可以和禹相比。比較他的空談和實際效果，恐怕比不上禹吧。這種狂妄之人的言論多麼不經過思考啊！他說現在佛教的法規是：必須拋棄君臣關係，去除父子關係，禁止人們繁衍生息，以求他們所謂的清凈寂滅。這乃是韓愈厭惡佛教徒出家持戒，所以才這樣極力詆譭。出家修道難道是如此殘酷的事情嗎？出家的人是脫離世俗追求真理，臣子需要得到君王的允許，父親需要同意兒子才可以，不是叛逆拋棄。持戒的人只是希望他的弟子能夠潔身自好，清凈自己的淫慾行為。世俗的戒律允許正常的夫妻生活，不是要完全斷絕人們繁衍生息的道路。然而，情愛是累贅，淫慾更是禍患。各種宗教都教導人們謹慎對待淫慾，抑制慾望。即使沒有慾望，天下仍然紛亂，沉溺於淫慾甚至會喪失理智，身敗名裂。韓愈何必擔心人們男女不能婚配，看到有人辟榖就擔心他們會斷絕五穀的種植，這難道不是過慮了嗎？所謂的清凈，是指本性的微妙湛寂；寂，是指達到至靜的境界；滅，是指滅除情感的束縛，不是要追求頑固寂滅的狀態。出家持戒，是佛陀用他的大智慧來看待的。聖人用他的大智慧看待人間世事，天地夫婦等常倫，萬事萬物都是由情愛所構成，都像浮雲一樣虛假如夢。貪戀它，執著它，就會感到痛苦；享受它，追求它，就會感到快樂；追求榮華，害怕恥辱；追逐它，就會帶來弊端；恩愛，煩惱，直到死亡都不覺悟這都是一場大戲，一場大夢，不知道這是巨大的禍患。而

【English Translation】 English version: No more than thirty people. Even in places as far east as Hainan and as far south as Lingnan, people don't lock their doors, and travelers don't carry their own food. During the Kaiyuan era of Emperor Xuanzong of the Tang Dynasty, the empire was peaceful, almost like the era of Zhenguan. However, the study of Buddhism and Taoism flourished even more at that time. Is it because there were no people who believed in Buddhism and Taoism? However, the Tang Dynasty was wealthy, and theft was eliminated. If, as you say, I believe that people steal because they are poor, but this is just the political situation at the time, not caused by Buddhism and Taoism. If Buddhism could really be abolished, then Emperor Taizong and Emperor Gaozong of the Tang Dynasty would have abolished it long ago with their power. How could it be the turn of later generations to make empty accusations here? Some people say that Han Yu (Hanzi) was good at rejecting Buddhism and Taoism, and his achievements can be compared to Yu the Great. Comparing his empty talk with actual results, I am afraid he is not as good as Yu. How thoughtless are the words of this madman! He said that the current Buddhist regulations are: one must abandon the relationship between ruler and minister, remove the relationship between father and son, and prohibit people from multiplying and living, in order to seek their so-called purity and extinction. This is because Han Yu hates Buddhist monks leaving home and keeping precepts, so he tries so hard to slander them. Is leaving home to cultivate the Tao such a cruel thing? People who leave home are detached from the world and pursue the truth. A minister needs to obtain the permission of the king, and a father needs to agree to his son before he can do so. It is not a rebellious abandonment. People who observe the precepts only hope that their disciples can be clean and self-respecting, and purify their lustful behavior. Secular precepts allow normal married life, not to completely cut off people's way of multiplying and living. However, love is a burden, and lust is even more of a disaster. Various religions teach people to be cautious about lust and restrain desires. Even without desire, the world is still chaotic, and indulging in lust can even lead to loss of reason and ruin. The so-called purity refers to the subtle and tranquil nature of the essence; tranquility refers to reaching the state of utmost stillness; extinction refers to extinguishing the shackles of emotions, not to pursue a stubborn and silent state of death. Leaving home and keeping precepts is how the Buddha views it with his great wisdom. Sages view human affairs with their great wisdom. The constant relationships such as heaven and earth, husband and wife, and all things are composed of love, and are as false as floating clouds and dreams. Greed for it, attachment to it, will cause pain; enjoying it, pursuing it, will bring happiness; pursuing glory, fearing shame; chasing it, will bring disadvantages; love, troubles, until death, one does not realize that this is a big play, a big dream, and does not know that this is a huge disaster. And

大寧至正之妙誠乎亡矣。出家者乃遠塵絕俗。神專思一。固易覺而易修。視身無我奚著。視心無意奚貪。視有為之事不足固何必狥。是故大寧矣至正矣。勝德可得而聖道可成也。語曰。子絕四。母意母必母固母我。老子曰。吾所以有大患者為吾有身。及吾無身吾有何患。是二者與佛出家法其因似。是唯大聖人皆知而究之。使聖人只狥浮世迷不知出虛死生一世與凡人何遠乎。故孔子稍言之。蓋微存於世書耳。其廣說大明研幾極妙行而效之。若待乎佛出世之教。宜為然耳。此蓋可以冥數審也。今佛以其出家持戒特欲警世之浮假大夢。揭人業障而治其死生之大患也。而韓子反以此為患者。假其介冑其障者而毅然排佛。謂佛詭擾我世治。此韓子以己不見而誣人之見。其情弊如此之甚也。佛尚何云。異書云古有夢國舉其國人皆以夢而為覺。及其以真覺者諭之。而偽覺之人反皆詬曰。爾何以夢而欺我耶。彼覺者默然無如之何。是頗與韓子屬拒佛類也。韓子詩曰。莫憂世事兼身事。須著人間比夢間。是必因於大顛稍省。乃信有外形骸以理自勝者始爾。雖然其前說已傳。欲悔言何及也。又曰。嗚呼其幸而不出於三代之後。不見黜于禹湯文武周公孔子也。其亦不幸而不出於三代之前。不見正於禹湯文武周公孔子也。此韓子疑耳無斷。君子

【現代漢語翻譯】現代漢語譯本：大寧（寺名）至正（元朝年號）年間，妙誠（僧人法號）已經去世了嗎？出家之人，是爲了遠離塵世，斷絕世俗的牽絆，精神專注，思想專一，自然容易覺悟，容易修行。看待身體，認為沒有『我』的存在，還執著什麼呢？看待內心，認為沒有妄念，還貪戀什麼呢？看待有所作為的事情，認為不值得去做，又何必去追求呢？因此，達到大寧的境界，達到至正的境界，高尚的品德可以獲得，聖人的道業可以成就啊！《論語》上說：『孔子杜絕四種弊病：沒有臆測，沒有必定的想法，沒有固執己見，沒有自以為是。』老子說：『我之所以有大的憂患，是因為我有這個身體。等到我沒有了身體，我還有什麼憂患呢？』這兩種說法與佛教的出家修行之法，其原因有些相似。只有大聖人才能明白並徹底瞭解這些道理。如果聖人只是追求世俗的浮華，迷惑不悟，不知道從虛幻中解脫，生死輪迴，那麼與凡人有什麼區別呢？所以孔子只是稍微提了一下這些道理，大概只是隱約地儲存在世間的書籍中罷了。至於廣泛地闡述，深刻地研究，達到極其精妙的境界，並且身體力行地傚法，那就只能等待佛陀出世的教導了，這應該是這樣的。這大概可以用冥冥之中的定數來考察吧。如今佛陀以出家持戒，特別想要警醒世人，讓他們從虛假的、巨大的夢境中醒來，揭示人們的業障，從而治療他們生死輪迴的大患。而韓愈反而認為這是禍患，憑藉他的鎧甲和盾牌，毅然決然地排斥佛教，說佛教是詭異地擾亂了我的世道。這是韓愈因為自己沒有見到，就誣衊別人的見解，他的偏頗和弊端竟然到了如此地步。佛陀還說什麼呢？異書上說，古代有個夢國，全國的人都把做夢當作清醒。等到有真正覺悟的人去開導他們，那些虛假覺悟的人反而都責罵他說：『你憑什麼用夢來欺騙我們呢？』那個覺悟的人沉默不語，無可奈何。這很像韓愈這類抵制佛教的人。韓愈的詩說：『不要憂慮世事和自身的事，一定要把人間比作夢境。』這一定是由於受到大顛（禪師）的啓發，稍微有所省悟，才相信有超越形骸，用理性戰勝情感的人。雖然如此，他之前說的話已經傳開了，想要後悔也來不及了。他又說：『可嘆的是，幸虧我沒有出生在三代（夏商周）之後，沒有被禹、湯、文王、武王、周公、孔子所貶斥。』『又不幸的是，我沒有出生在三代之前，沒有被禹、湯、文王、武王、周公、孔子所匡正。』這是韓愈的疑慮，沒有決斷。君子啊！

【English Translation】 English version: Has Miaocheng (a monk's dharma name) of Daning (a temple name) during the Zhizheng (era name of the Yuan Dynasty) period passed away? Those who renounce the world do so to distance themselves from worldly affairs and sever ties with secular life, focusing their spirit and concentrating their thoughts. Naturally, they easily awaken and easily cultivate. Viewing the body as devoid of 'self,' what is there to cling to? Viewing the mind as devoid of intention, what is there to crave? Viewing purposeful actions as unworthy, why pursue them? Therefore, reaching the state of Daning, reaching the state of Zhizheng, noble virtues can be attained, and the path of a sage can be accomplished! The Analects says: 'The Master [Confucius] was free from four things: arbitrariness of opinion, dogmatism, obstinacy, and egoism.' Lao Tzu said: 'The reason I have great suffering is because I have this body. When I have no body, what suffering do I have?' These two sayings are somewhat similar in cause to the Buddhist practice of renunciation. Only great sages can understand and thoroughly comprehend these principles. If a sage merely pursues worldly vanities, remaining deluded and unaware, not knowing to liberate oneself from illusion, and continues in the cycle of birth and death, what difference is there between them and ordinary people? Therefore, Confucius only mentioned these principles slightly, perhaps only vaguely preserved in worldly books. As for extensively elaborating, deeply researching, reaching the most exquisite state, and practicing it diligently, one can only await the teachings of the Buddha's appearance in the world; this should be so. This can probably be examined through the hidden numbers of destiny. Now, the Buddha, through renunciation and adherence to precepts, specifically wants to awaken the world, to rouse people from false, great dreams, to reveal people's karmic obstacles, and thereby cure their great suffering of birth and death. However, Han Yu instead considers this a calamity, relying on his armor and shield, resolutely rejecting Buddhism, saying that Buddhism is strangely disturbing my world. This is Han Yu slandering others' views because he himself has not seen them; his bias and flaws have reached such an extreme. What more can the Buddha say? A strange book says that in ancient times there was a dream country where all the people regarded dreaming as being awake. When truly enlightened people came to enlighten them, those falsely awakened people instead scolded them, saying: 'Why do you deceive us with dreams?' The enlightened person remained silent, helpless. This is quite similar to people like Han Yu who resist Buddhism. Han Yu's poem says: 'Do not worry about worldly affairs and personal affairs; one must compare the human world to a dream.' This must be due to being inspired by Da Dian (a Chan master), having a slight awakening, and then believing that there are those who transcend the physical form and overcome emotions with reason. Even so, his previous words have already spread, and it is too late to regret them. He also said: 'Alas, fortunately, I was not born after the Three Dynasties (Xia, Shang, Zhou), so I was not condemned by Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius.' 'And unfortunately, I was not born before the Three Dynasties, so I was not corrected by Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius.' This is Han Yu's doubt, without resolution. A gentleman!

臨事即以理決之。何必賴古人。使韓子出入為將相。臨國大事尚曰此未可黜。未正於禹湯文武周公孔子。猶豫則其大事去矣。何用將相為。夫百行潔身禁。非不出乎齋戒也。群善致政不出乎正心也。佛法大率教人齋戒正心。無惡不斷有善不宰。今世後世蓋當有聖賢自以其道理辨。奚必其既死之文武周公正之黜之乃為信耶。儒書之言性命者。而中庸最著。孔子于中庸特曰。質諸鬼神而不疑。百世以俟聖人而不惑質諸鬼神而無疑知天也。百世以俟聖人而不惑知人也。是必俟乎大知性命之聖人。乃辨其中庸幽奧而不惑也。然自孔子而來將百世矣。專以性命為教。唯佛者大盛于中國。孔子微意其亦待佛。以為證乎。不然此百世復有何者聖人。太盛性命之說而過乎佛歟。斯明孔子正佛亦已效矣。韓子何必疑之。又曰。斯何道。曰斯吾所謂道也。非向所謂老與佛之道也。堯以是傳之舜。舜以是傳之禹。禹以是傳之湯。湯以是傳之文武周公孔子。孔子傳之孟軻。軻之死不得其傳焉。按韓子此文乃謂堯舜禹湯文武周公孔子孟軻九聖賢。皆繼世相見以仁義而相傳授也。若禹與湯。湯與文武周公。周公與孔子。孔子與孟子者。烏得相見而親相傳稟耶。哂韓子據何經傳輒若是云乎。孟子曰。舜禹至乎湯五百有餘歲。湯之至乎文王五百有餘歲。

【現代漢語翻譯】現代漢語譯本：處理事情應該立即用道理來決斷，為什麼一定要依賴古人呢？假使韓愈出任將相，面對國家大事，還說『這件事不能廢除，沒有向禹、湯、文王、武王、周公、孔子請示』，猶豫不決，那麼國家大事就要耽誤了，要將相有什麼用呢？大凡各種高尚的品行、潔身自好，沒有不是從齋戒中產生的；各種美好的政治措施，沒有不是從端正心思中產生的。佛法大概是教人齋戒、端正心思，沒有惡事不停止，沒有善事不做的。現世和後世大概會有聖賢自己用他們的道理來辨別（是非），為什麼一定要等到已經死去的文王、武王、周公認可或否定，才認為是可信的呢？儒家的書籍中談論性命的，以《中庸》最為顯著。孔子在《中庸》中特別說：『考察于鬼神而沒有疑問』，這是知天命；『等待百世之後的聖人而不迷惑』，這是知人。這必定是等待深刻了解性命的聖人，才能辨別《中庸》的幽深奧妙而不迷惑。然而自從孔子以來將近一百代了，專門以性命為教義的，只有佛法在中國最為興盛。孔子的隱微之意，或許也是在等待佛（Buddha），來作為印證嗎？不然，這一百代之後還有什麼聖人，能夠使關於性命的學說比佛法更加興盛呢？這就表明孔子讚揚佛法也已經很明顯了，韓愈又何必懷疑呢？韓愈又說：『這是什麼道呢？』回答說：『這是我所說的道，不是先前所說的老子（Laozi）和佛（Buddha）的道。堯（Yao）用它來傳給舜（Shun），舜用它來傳給禹（Yu），禹用它來傳給湯（Tang），湯用它來傳給文王（Wenwang）、武王（Wuwang）、周公（Zhougong）、孔子（Kongzi）。孔子傳給孟軻（Mengke），孟軻死後就沒有傳下去了。』按韓愈此文，乃是說堯、舜、禹、湯、文王、武王、周公、孔子、孟軻這九位聖賢，都是世代相見，以仁義互相傳授的。如果禹與湯，湯與文王、武王、周公，周公與孔子，孔子與孟子，怎麼能夠相見而親自傳授呢？嘲笑韓愈根據什麼經書典籍竟然這樣說呢？孟子說：『從舜、禹到湯，有五百多年；從湯到文王，有五百多年。』 English version: In handling affairs, one should immediately decide based on reason. Why must one rely on the ancients? Suppose Han Yu were to serve as a general or minister, and when faced with important national matters, he still said, 'This cannot be abolished, as it has not been consulted with Yu (the Great) (founder of the Xia dynasty), Tang (founder of the Shang dynasty), Wenwang (King Wen of Zhou), Wuwang (King Wu of Zhou), Zhougong (the Duke of Zhou), and Kongzi (Confucius),' hesitating and indecisive, then the important affairs of the state would be delayed. What use would such a general or minister be? Generally, all noble conduct and self-purification arise from fasting and abstinence; all good governance arises from rectifying the mind. The Buddha's (Buddha) teachings largely instruct people to fast, abstain, and rectify their minds, ceasing all evil and practicing all good. In this life and the next, there will likely be sages who discern with their own reasoning. Why must one wait for the approval or disapproval of the deceased Wenwang, Wuwang, and Zhougong to believe something? Among the Confucian books that discuss nature and destiny, 'The Doctrine of the Mean' is the most prominent. Confucius specifically stated in 'The Doctrine of the Mean': 'Examine it by questioning the spirits without doubt,' this is knowing the will of Heaven; 'Await the sage of a hundred generations without confusion,' this is knowing humanity. It is necessary to await a sage who deeply understands nature and destiny to discern the profound mysteries of 'The Doctrine of the Mean' without confusion. However, nearly a hundred generations have passed since Confucius, and only Buddhism (Buddha), which specifically teaches about nature and destiny, has flourished greatly in China. Perhaps Confucius's subtle intention was also to await the Buddha (Buddha) to serve as verification? Otherwise, what sage will there be in these hundred generations who can make the teachings on nature and destiny more flourishing than Buddhism? This clearly shows that Confucius's praise of Buddhism is already evident. Why must Han Yu doubt it? Han Yu also said, 'What is this Dao?' The answer is, 'This is the Dao I speak of, not the Dao of Laozi (Laozi) and the Buddha (Buddha) that was spoken of earlier. Yao (Yao) used it to transmit to Shun (Shun), Shun used it to transmit to Yu (Yu), Yu used it to transmit to Tang (Tang), Tang used it to transmit to Wenwang (Wenwang), Wuwang (Wuwang), Zhougong (Zhougong), and Kongzi (Kongzi). Kongzi transmitted it to Mengke (Mengke), but it was not passed down after Mengke's death.' According to Han Yu's text, these nine sages—Yao, Shun, Yu, Tang, Wenwang, Wuwang, Zhougong, Kongzi, and Mengke—all met each other in successive generations and transmitted the teachings of benevolence and righteousness. If Yu and Tang, Tang and Wenwang, Wuwang, Zhougong, Zhougong and Kongzi, Kongzi and Mengzi, how could they have met and personally transmitted the teachings? It is laughable that Han Yu makes such claims based on what scriptures? Mencius said, 'From Shun and Yu to Tang, there were more than five hundred years; from Tang to Wenwang, there were more than five hundred years.'

【English Translation】 English version: In handling affairs, one should immediately decide based on reason. Why must one rely on the ancients? Suppose Han Yu were to serve as a general or minister, and when faced with important national matters, he still said, 'This cannot be abolished, as it has not been consulted with Yu (the Great) (founder of the Xia dynasty), Tang (founder of the Shang dynasty), Wenwang (King Wen of Zhou), Wuwang (King Wu of Zhou), Zhougong (the Duke of Zhou), and Kongzi (Confucius),' hesitating and indecisive, then the important affairs of the state would be delayed. What use would such a general or minister be? Generally, all noble conduct and self-purification arise from fasting and abstinence; all good governance arises from rectifying the mind. The Buddha's (Buddha) teachings largely instruct people to fast, abstain, and rectify their minds, ceasing all evil and practicing all good. In this life and the next, there will likely be sages who discern with their own reasoning. Why must one wait for the approval or disapproval of the deceased Wenwang, Wuwang, and Zhougong to believe something? Among the Confucian books that discuss nature and destiny, 'The Doctrine of the Mean' is the most prominent. Confucius specifically stated in 'The Doctrine of the Mean': 'Examine it by questioning the spirits without doubt,' this is knowing the will of Heaven; 'Await the sage of a hundred generations without confusion,' this is knowing humanity. It is necessary to await a sage who deeply understands nature and destiny to discern the profound mysteries of 'The Doctrine of the Mean' without confusion. However, nearly a hundred generations have passed since Confucius, and only Buddhism (Buddha), which specifically teaches about nature and destiny, has flourished greatly in China. Perhaps Confucius's subtle intention was also to await the Buddha (Buddha) to serve as verification? Otherwise, what sage will there be in these hundred generations who can make the teachings on nature and destiny more flourishing than Buddhism? This clearly shows that Confucius's praise of Buddhism is already evident. Why must Han Yu doubt it? Han Yu also said, 'What is this Dao?' The answer is, 'This is the Dao I speak of, not the Dao of Laozi (Laozi) and the Buddha (Buddha) that was spoken of earlier. Yao (Yao) used it to transmit to Shun (Shun), Shun used it to transmit to Yu (Yu), Yu used it to transmit to Tang (Tang), Tang used it to transmit to Wenwang (Wenwang), Wuwang (Wuwang), Zhougong (Zhougong), and Kongzi (Kongzi). Kongzi transmitted it to Mengke (Mengke), but it was not passed down after Mengke's death.' According to Han Yu's text, these nine sages—Yao, Shun, Yu, Tang, Wenwang, Wuwang, Zhougong, Kongzi, and Mengke—all met each other in successive generations and transmitted the teachings of benevolence and righteousness. If Yu and Tang, Tang and Wenwang, Wuwang, Zhougong, Zhougong and Kongzi, Kongzi and Mengzi, how could they have met and personally transmitted the teachings? It is laughable that Han Yu makes such claims based on what scriptures? Mencius said, 'From Shun and Yu to Tang, there were more than five hundred years; from Tang to Wenwang, there were more than five hundred years.'

由文王至乎孔子五百有餘歲。由孔子而來至今百有餘歲。而禹湯文武周公孔子孟軻。其年世相去賒邈既若此矣。而韓子不顧典籍。徒尊其所傳欲其說之。勝強而不悟其文之無實。得不謂謾亂之也。而韓子之言可尚信乎。論語謂堯將傳天下於舜。乃告之曰。咨爾舜天之歷數在爾躬允執厥中。舜亦以命禹。而堯舜禹其傳授如此。未聞止傳仁義而已。至於湯文武周公孔子孟軻之世。亦皆以中道皇極相募而相承也。中庸曰。從容中道聖人也。孟子亦曰。中道而立能者從之。豈不然哉。如其不修誠不中正。其人果仁義乎。如其誠且中正。果亡仁義耶。韓子何其未知夫善有本而事有要也。規規滯跡不究乎聖人之道奧耶。韓氏其說數端。大率推乎人倫天常與儒治世之法。而欲必破佛乘道教。嗟夫韓子徒守人倫之近事。而不見乎人生之遠理。豈暗內而循外歟。夫君臣父子昆弟夫婦者資神而生。神有善惡之習而與神皆變。善生人倫惡生異類。斯人循法不循法。皆蔽一世茫乎未始知其身世今所以然也。謂生必死死而遂滅。乃恣欲快其一世。雖內自欺亦莫知愧乎神明焉。及乎佛法教人內省不滅。必以善法修心。要其生生不失於人倫益修十善蓋取乎天倫。其人乃知其萬世事之所以然。上下千餘載中國無賢愚無貴賤。高下者遂翕然以佛說自化。縱

未全十善而慎罪募福信有冥報。則皆知其心不可欺。此屬幾滿天下。今里巷處處所見者。縱然佛猶于高城重垣辟其門而與人通其往來者。若於大暗之室揭其窗牖而與人內外之明也。比以詩書而入善者。而以佛說入者。益普益廣也。比以禮義修身名當世者。而以善自內修入神者切親也。益深益遠也。較其不煩賞罰居家自修。其要省國刑法而陰助政治。其效多矣。此不按而不覺耳。彼悟浮生謂死生為夢為幻。而出家修潔以其道德報父母為重甘旨之勤為輕者。是亦生人萬分而其一乃爾也。雖然猶制其得減衣資以養其親。非容其果棄父母也。夫佛之設法如此。其於世善之耶惡之乎。其於人倫有開益耶無濟益歟。與儒之治道其理教乎順耶。韓子屬蓋深探而遠詳之。老子之教雖其法漸奧與佛不侔。若其教人無為無慾恬淡謙和。蓋出於三皇五帝之道也。烏可與楊墨概而排之。孔子以列聖大中之道斷天下之正為魯春秋。其善者善之。惡者惡之。不必乎中國夷狄也。春秋曰。徐伐莒。徐本中國者也。既不善則夷狄之。曰齊人狄人盟于刑。狄人本夷狄人也。既善則中國之。聖人尊中國而卑夷狄者。非在疆土與其人耳。在其所謂適理也。故曰。君子之於天下也。無適也無莫也。義之與比。若佛之法方之世善。可謂純善大善也。在乎中道其可與

乎可拒乎。茍不以聖人中道而裁其善惡正其取捨者。乃庸人愛惡之私不法。何足道哉。

鐔津文集卷第十四大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十五

藤州鐔津東山沙門契嵩撰

非韓中

第二

始視韓子原道。止以仁義為道德。謂韓子如此當絕不識儒之道德也。其後見彼顏子不貳過論曰。聖人抱誠明之正性根中庸之正德。又引中庸曰。自誠明謂之性。自明誠謂之教。又曰。皆謂不能無生於其心而不暴之於外。考之於聖之道差為過耳。夫中庸誠明者。真聖賢道德仁義百行之根源也。如此韓子固亦知有中庸誠明之道德。原道何故棄之而不言也。謂人不足與知此道耶。謂人固不可忽歟。或將匿善而不盡言耶。君子固不可匿善也。是必韓子徒。見其誠明中庸之語。而心未通其理乎。然理最為幾微。精審而不易至也。七十二子之徒。孔子於此獨與顏淵。乃曰。其殆庶幾乎。而顏子至之。故其言鮮過。今韓子推本乎聖人之道德仁義與人何尚。其文字前無後有自相反亂。是可謂至其至乎。心不達誠明中庸至理。雖益著書可傳以為法乎。

第三

韓子。取孔子所謂唯上智與下愚不移與其曰中人以上可以語上也。中人以下不可以語上者為性。而著原

【現代漢語翻譯】現代漢語譯本：難道可以拒絕嗎？如果不以聖人的中正之道來衡量善惡，匡正取捨，那麼就是平庸之人出於個人好惡的偏私之見，不合乎法度，哪裡值得一提呢？

鐔津文集卷第十四大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十五

藤州鐔津東山沙門契嵩撰

非韓中

第二

起初看韓愈（韓子）的《原道》，只以仁義作為道德。認為韓愈如此，大概完全不瞭解儒家的道德。後來看到他《顏子不貳過論》中說：『聖人懷抱誠實光明的正性，根植于中庸的正德。』又引用《中庸》說：『由真誠而明白叫做性，由明白而達到真誠叫做教。』又說：『都認為不能沒有產生於內心而不顯露于外。』考察聖人的道，這稍微有些過失。』《中庸》所說的誠明，是真正聖賢道德仁義百行的根源啊。如此看來，韓愈本來也知道有中庸誠明的道德，為什麼在《原道》中拋棄而不談呢？是認為人們不足以瞭解這個道理嗎？是認為人們本來就不可以輕視嗎？或許是將善隱藏而不完全說出來嗎？君子本來就不可以隱藏善啊。這一定是韓愈只是看到了誠明中庸的語句，而內心沒有通達其中的道理吧？然而這個道理最為細微，精細審察也不容易達到。孔子的七十二個弟子中，孔子對於這個道理只與顏淵談論，才說：『他大概差不多了吧。』而顏淵達到了這個境界，所以他的言語很少有錯誤。如今韓愈推究聖人的道德仁義與人，還有什麼可以增加的呢？他的文字前後矛盾，自相混亂，這可以稱得上是達到了極致嗎？內心沒有通達誠明中庸的至理，即使再多著書，可以流傳作為法則嗎？

第三

韓愈（韓子）引用孔子所說的『只有上智和下愚是不可改變的』，以及『中等以上的人可以告訴他高深的道理，中等以下的人不可以告訴他高深的道理』，作為人的本性，並著寫《原道》。

【English Translation】 English version: How can it be refused? If one does not use the sage's doctrine of the mean to judge good and evil, and to rectify what should be taken and what should be discarded, then it is merely the private view of love and hate of a mediocre person, which does not conform to the law. How is it worth mentioning?

Collected Works of Xianjin, Volume 14 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Xianjin

Collected Works of Xianjin, Volume 15

Composed by Qisong, a Shramana of Dongshan, Xianjin, Tengzhou

Against Han Yu's 'On the Origin of the Way'

Second

At first, I viewed Han Yu's (Hanzi) 'On the Origin of the Way' (Yuandao), only taking benevolence and righteousness as morality. I thought that Han Yu, being like this, probably did not understand the Confucian morality at all. Later, I saw in his 'Yanzi's Essay on Not Repeating Mistakes' that 'Sages embrace the honest and bright correct nature, rooted in the correct virtue of the doctrine of the mean.' He also quoted from 'The Doctrine of the Mean': 'To develop one's nature by sincerity is called 'nature'; to develop one's sincerity by intelligence is called 'instruction'.' And he said, 'They all believe that it is impossible for something not to arise in the heart and not be revealed externally.' Examining the way of the sages, this is slightly flawed. The sincerity and brightness mentioned in 'The Doctrine of the Mean' are the true source of the morality, benevolence, righteousness, and hundreds of practices of sages and worthies. In this way, Han Yu originally knew that there was the morality of sincerity and brightness in the doctrine of the mean, so why did he abandon it and not mention it in 'On the Origin of the Way'? Did he think that people were not worthy to understand this principle? Did he think that people should not be neglected? Or was he hiding the good and not fully speaking it out? A gentleman should not hide the good. It must be that Han Yu only saw the words of sincerity, brightness, and the doctrine of the mean, but his heart did not understand the principles within them. However, this principle is extremely subtle, and it is not easy to reach even with careful examination. Among the seventy-two disciples of Confucius, Confucius only discussed this principle with Yan Yuan, and said, 'He is probably close to it.' And Yan Yuan reached this state, so his words rarely had mistakes. Now, Han Yu investigates the morality, benevolence, and righteousness of the sages and gives them to people. What more can be added? His writings are contradictory and self-conflicting. Can this be called reaching the ultimate? If the heart does not understand the ultimate principle of sincerity, brightness, and the doctrine of the mean, even if he writes more books, can they be passed down as laws?

Third

Han Yu (Hanzi) quoted Confucius's saying that 'Only the highest wisdom and the lowest stupidity are unchangeable,' and 'Those above the average can be told about higher things, those below the average cannot be told about higher things,' as human nature, and wrote 'On the Origin of the Way'.

性曰。性之品有三。而其所以為性者五。曰何也。曰性之品有上中下三。上焉者善焉而已矣。中焉者可道而上下也。下焉者惡焉而已矣。其所以為性者五。曰仁。曰義。曰禮。曰智。曰信。上焉者主於一而行之四。中焉者之於五。一也不少有焉則少及焉。其於四也混。下焉者之於五也。反於一而悖於四。謂上焉者善也。故能行其五者之道。中焉者可道而為善惡也。其於五者雖不甚有。亦可進而及之也。下焉者惡也。其於五者反悖而不能為之也。性之於情視其品。情之品亦有上中下三。其所以為情者七。曰喜。曰怒。曰哀。曰懼。曰愛。曰惡。曰欲。上焉者之於七也。動而處其中。中焉者之於七也。有所甚有所亡。然而求合其中也。下焉者之於七也。亡與甚直情而行也。然韓子如此而言善惡之者。與夫佛老之言同。乃特異其說也。夫性豈止佛老乎。天下之人皆得。蓋至公之道者也。烏可私之而臆說耶。嘻韓子惡佛老。遂至以其性命而曲說。何其愛惡如是之甚乎。夫孔子所謂惟上智與下愚不移者。蓋言人之有才智與聰明及愚冥而無識耳。非言性也。夫智之與愚乃其性通塞之勢耳。非性命之本末。若夫性者即在物靈焉。而有知者是也。今天下之人靈。然利至而知趨。害至而知避。孰不皆然。豈有上下之別耶。但其所知有遠邇

【現代漢語翻譯】現代漢語譯本：性說道：『性的品級有三種，而構成性的要素有五種。』（學生）問：『是什麼呢？』（老師）答：『性的品級有上、中、下三種。上等的人，只有善良而已；中等的人，可以引導向上或向下；下等的人，只有邪惡而已。構成性的要素有五種，就是仁（ren，仁愛）、義（yi，正義）、禮（li，禮儀）、智（zhi，智慧）、信（xin，信用）。上等的人專注于其中一種，並能實行其他四種；中等的人對於這五種要素，即使不能全部具備，也能有所涉及；對於其他四種要素，則比較混淆不清。下等的人對於這五種要素，則背離其中一種，而違背其他四種。』『說上等的人是善良的，所以能夠實行這五種要素的道理；中等的人可以被引導而為善或為惡，對於這五種要素，即使不能完全具備，也可以努力去達到；下等的人是邪惡的，對於這五種要素，則背離違背而不能實行。』『性對於情，要看它的品級。情的品級也有上、中、下三種。構成情的要素有七種，就是喜（xi，喜悅）、怒（nu，憤怒）、哀（ai，悲哀）、懼（ju，恐懼）、愛（ai，愛戀）、惡（wu，厭惡）、欲（yu，慾望）。上等的人對於這七種情感，能夠發動而處在適中的狀態；中等的人對於這七種情感，有的過於強烈，有的則有所缺失，然而努力追求合乎適中的狀態；下等的人對於這七種情感，缺失和過分，都順著情感而行事。』然而韓愈這樣談論善惡之性，與佛家、道家的說法相同，只是特別標新立異罷了。難道性只是佛家、道家才有的嗎？天下的人都具備，這是至公的道理啊！怎麼可以私自佔有而隨意解釋呢？唉！韓愈厭惡佛家、道家，以至於用自己的性命來曲解，他的愛憎是多麼強烈啊！孔子所說的『只有上智和下愚是不可改變的』，是說人的才智和聰明，以及愚昧無知，而不是說性。智和愚只是性的通達或閉塞的狀態，而不是性命的根本。至於性，就在萬物所具有的靈性之中，而有知覺的就是性。現在天下的人都有靈性，利益到來就知道趨向，危害到來就知道躲避，誰不是這樣呢？難道有上下的區別嗎？只是他們所知道的有遠近罷了。

【English Translation】 English version: Regarding 'nature,' it is said that there are three grades of nature, and five elements that constitute it.' (The student) asks: 'What are they?' (The teacher) replies: 'There are three grades of nature: superior, middling, and inferior. The superior are simply good; the middling can be guided upwards or downwards; the inferior are simply evil. The five elements that constitute nature are ren (仁, benevolence), yi (義, righteousness), li (禮, propriety), zhi (智, wisdom), and xin (信, trustworthiness). The superior focus on one and practice the other four; the middling, regarding these five, even if they do not fully possess them, can still touch upon them; regarding the other four, they are rather confused. The inferior, regarding these five, turn away from one and go against the other four.' 'To say that the superior are good is because they can practice the principles of these five elements. The middling can be guided to be good or evil; regarding these five, even if they do not fully possess them, they can still strive to attain them. The inferior are evil; regarding these five, they turn away and go against them, unable to practice them.' 'Regarding the relationship between nature and emotions, consider their grades. There are also three grades of emotions: superior, middling, and inferior. The seven elements that constitute emotions are xi (喜, joy), nu (怒, anger), ai (哀, sorrow), ju (懼, fear), ai (愛, love), wu (惡, hate), and yu (欲, desire). The superior, regarding these seven emotions, can activate them and remain in a balanced state; the middling, regarding these seven emotions, some are too strong, and some are lacking, yet they strive to achieve a balanced state; the inferior, regarding these seven emotions, both lacking and excessive, act according to their emotions.' However, Han Yu's discussion of the nature of good and evil is similar to the teachings of Buddhism and Taoism, but he simply tries to be different. Is nature only something that Buddhists and Taoists possess? All people in the world possess it; this is a principle of utmost fairness! How can it be privately possessed and arbitrarily interpreted? Alas! Han Yu detests Buddhism and Taoism, to the point of distorting them with his own life; how intense is his love and hate! Confucius's saying that 'only the highest wisdom and the lowest foolishness are unchangeable' refers to people's talents and intelligence, as well as ignorance and lack of knowledge, and not to nature. Wisdom and foolishness are merely the state of nature being either open or obstructed, and not the root of life. As for nature, it resides in the spirituality possessed by all things, and that which has awareness is nature. Now, all people in the world have spirituality; when benefit arrives, they know to move towards it; when harm arrives, they know to avoid it. Who is not like this? Is there a distinction between superior and inferior? It is only that what they know is near or far.

。其能有多寡。是蓋通塞之勢異爾。論語所謂性相近者。蓋言其性則同也。曰習相遠者。蓋言其因學習故則人善惡異矣。其後曰。唯上智與下愚不移也者。是亦承會前語之意耳。謂人茍不為不善之習所移易者。唯是上智高才者也。不為善習而卒易者。亦唯是下愚絕頑者也。此外罔不由其所學習而為善為惡也。是亦聖人篤于勸教而化之也。夫上焉者聖人也。下焉者愚人也。善惡者好惡也。好惡與生皆生人皆有之。豈聖人唯好而愚人唯惡。茍曰聖人愚人皆有好惡。是善惡均也。豈上者唯善下者唯惡乎。韓子必謂上智與下愚不移。為上下之人其性善惡各已定矣。何孔子既曰性相近習相遠。謂人性之不差遽。又曰唯上智與下愚不移。謂人性之善惡各定。豈聖人之言前後不相副反覆而如此也。不直不相副。抑亦非示教也。謂聖人之言反覆可乎。韓子讀書不求其文之意如何耳。乃輒勍其語遂以為立言。夫仁義五常蓋人情之善者也。而韓子不審知。乃曰。所以為性者五。彼徒見五常者出。于性而遂以為性。殊不知性之所出者皆情也。今問其人曰。爾為五常仁愛與爾七情愛惡之愛異耶同乎。是必曰同也。爾五常好仁義之好與爾七情喜好之好同乎異耶。是必曰不異也。如此則韓子之謂五謂七謂善謂惡者。豈不皆情耶。著在乎情而始處性之

邊徼也。韓子之所師者孔子也。欲為書安得不審其師之言而然後發何輒作謬乎。聖人之意也如此。孔子之言性。曰人生而靜天之性也。感物而動性之慾也。又曰。寂然不動感而遂通天下之故。夫人生而靜者。寂然不動者。是豈非人之性唯寂唯靜何嘗有善有惡有其品乎。夫感動而動性之慾者。感而遂通天下之故者。豈非接乎外物乃成其善惡之情耶。中庸曰。喜怒哀樂未發謂之中。發而皆中節謂之和。中也者天下之大本也。和也者天下之達道也。是亦備見乎情性之分矣。嗚呼古聖人其言情性如此之效白。而後世不遵競務異而茍為其說。雖欲求異乎佛老。殊不識大悖其師之言而亂乎聖人之道也。易曰。利貞者性情也者。謂性正也情邪也。必以性制情乃中正也。后之學者方不知其性。乃為狂為悖為邪為佞為貪為惑。鮮有成其德性者也。豈堪立言垂法者。乃復以情以性不辨其真偽而傳之。其人吾恐夫益惑也。聖人之道斯將廢矣。

第四

韓子作原人曰。形於上日月星辰皆天也。形於下草木山川皆地也。命于其兩間夷狄禽獸皆人也。曰然則吾謂禽獸人可乎。曰非也。指山而問焉曰山乎。曰山可也。山有草木禽獸皆舉之矣。指山之一草而問焉曰山乎。曰山則不可也。故天道亂而日月星辰不得其行。地道亂而草木山川不得

其平。人道亂而夷狄禽獸不得其情。天者日月星辰之主也。地者草木山川之主也。人者夷狄禽獸之主也。主而暴之。不得其為主之道矣。是故聖人一視而同仁。篤近而舉遠。噫韓子何為言之不辨也。謂韓子善著書。吾不知也。彼其意亦類乎。祭統曰。夫人生於天地之間者皆曰命。其萬物死皆曰折。人死曰鬼。如孔子曰折曰鬼者。蓋分辨乎。人與禽獸草木異矣。韓子雖曰吾謂禽獸人可乎。曰非也。指山而問焉曰山乎。曰山可也。山有草木禽獸皆舉之矣者。欲以別其禽獸與人。而文不分明而取喻不切當。韓子之意其實謂人與夷狄禽獸皆同其性命之道也。不直云爾是必欲異乎他教之說也。然韓子如此而異。亦猶狙公賦茅曰朝三而莫四。朝四而莫三。果何能為異耶。其曰人者夷狄禽獸之主者。此又混漫蓋不足為訓也。韓子茍謂人為血氣之主。彼夷狄者亦人爾。自可主乎禽獸也。安得謂如禽獸而主乎人耶。然禽獸亦非人為之主也。萬類各自有其主焉。人自主于其人類之長。禽獸亦乃自主于其類之長者也。天下何有禽獸馴狎人而為之主耶。彼韓子茍恤乎夷狄禽獸。與吾同其性命。欲人不暴之也。為之原人當曰人者夷狄禽獸之同其生也。同生而暴其生者不得其所以為生之道也。如此則庶幾可乎。

第五

韓子為本政曰。

【現代漢語翻譯】其平。人道亂而夷狄（yídí，古代對中國周邊民族的稱呼）禽獸不得其情。天者日月星辰之主也。地者草木山川之主也。人者夷狄（yídí，古代對中國周邊民族的稱呼）禽獸之主也。主而暴之。不得其為主之道矣。是故聖人一視而同仁。篤近而舉遠。噫韓子（Hán Zǐ，即韓愈）何為言之不辨也。謂韓子（Hán Zǐ，即韓愈）善著書。吾不知也。彼其意亦類乎。祭統曰。夫人生於天地之間者皆曰命。其萬物死皆曰折。人死曰鬼。如孔子曰折曰鬼者。蓋分辨乎。人與禽獸草木異矣。韓子（Hán Zǐ，即韓愈）雖曰吾謂禽獸人可乎。曰非也。指山而問焉曰山乎。曰山可也。山有草木禽獸皆舉之矣者。欲以別其禽獸與人。而文不分明而取喻不切當。韓子（Hán Zǐ，即韓愈）之意其實謂人與夷狄（yídí，古代對中國周邊民族的稱呼）禽獸皆同其性命之道也。不直云爾是必欲異乎他教之說也。然韓子（Hán Zǐ，即韓愈）如此而異。亦猶狙公賦茅曰朝三而莫四。朝四而莫三。果何能為異耶。其曰人者夷狄（yídí，古代對中國周邊民族的稱呼）禽獸之主者。此又混漫蓋不足為訓也。韓子（Hán Zǐ，即韓愈）茍謂人為血氣之主。彼夷狄（yídí，古代對中國周邊民族的稱呼）者亦人爾。自可主乎禽獸也。安得謂如禽獸而主乎人耶。然禽獸亦非人為之主也。萬類各自有其主焉。人自主于其人類之長。禽獸亦乃自主于其類之長者也。天下何有禽獸馴狎人而為之主耶。彼韓子（Hán Zǐ，即韓愈）茍恤乎夷狄（yídí，古代對中國周邊民族的稱呼）禽獸。與吾同其性命。欲人不暴之也。為之原人當曰人者夷狄（yídí，古代對中國周邊民族的稱呼）禽獸之同其生也。同生而暴其生者不得其所以為生之道也。如此則庶幾可乎。第五韓子（Hán Zǐ，即韓愈）為本政曰。

【English Translation】 English version: It is fair. When human morality is in chaos, the barbarians (yídí, ancient term for peoples around China) and animals do not attain their true nature. Heaven is the master of the sun, moon, stars, and constellations. Earth is the master of grass, trees, mountains, and rivers. Humans are the masters of barbarians (yídí, ancient term for peoples around China) and animals. To dominate and be violent towards them is to fail in the way of being a master. Therefore, the sage views all with impartiality and practices universal love, cherishing what is near and extending to what is far. Alas, why does Hán Zǐ (韓愈) speak without discernment? People say Hán Zǐ (韓愈) is good at writing books, but I do not know. His intention is perhaps similar. The 'Ji Tong' (祭統) says, 'All who are born between heaven and earth are said to have life. When all things die, it is said to be 'broken'. When humans die, they are called 'ghosts'.' As Confucius said, 'broken' and 'ghosts', does this not distinguish? Humans are different from animals and plants. Although Hán Zǐ (韓愈) says, 'Can I call animals humans?' The answer is no. Pointing to a mountain and asking, 'Is it a mountain?' The answer is, 'It is a mountain.' The mountain has grass, trees, and animals, all included. He wants to distinguish animals from humans, but his writing is unclear and his analogy is inappropriate. Hán Zǐ's (韓愈) intention is actually that humans, barbarians (yídí, ancient term for peoples around China), and animals all share the same way of life. He does not say it directly because he wants to differ from other teachings. However, Hán Zǐ (韓愈) differs in this way, just like the monkey trainer who gave out chestnuts, saying 'three in the morning and four in the evening,' or 'four in the morning and three in the evening.' What difference does it make? He says that humans are the masters of barbarians (yídí, ancient term for peoples around China) and animals. This is also vague and insufficient as a teaching. If Hán Zǐ (韓愈) says that humans are the masters of blood and qi, then the barbarians (yídí, ancient term for peoples around China) are also humans. They can naturally be masters of animals. How can it be said that they are like animals and masters of humans? However, animals are not the masters of humans either. All creatures have their own masters. Humans are masters of their own kind. Animals are also masters of their own kind. Where in the world do animals tame humans and become their masters? If Hán Zǐ (韓愈) is concerned about barbarians (yídí, ancient term for peoples around China) and animals, and that they share the same life as us, and wants people not to be violent towards them, then in his 'Yuán Rén' (原人), he should say that humans, barbarians (yídí, ancient term for peoples around China), and animals share the same life. To be violent towards those who share the same life is to fail in the way of life. Only then would it be acceptable. Fifth Hán Zǐ (韓愈) said in 'Běn Zhèng' (本政):

周之政文。既其弊也。後世不知其承。大敷古先。遂一時之術以明示民。民始惑教百氏之說以興。又曰。聞于師曰。古之君天下者化之。不示其所以化之之道。及其弊也易之。不示其所以易之之道。政以是得民以是淳。其有作者知教化之所繇廢。抑詭怪而暢皇極。伏文貌而尚忠質。茫乎天運窅爾神化。道之行也其庶已乎。韓子此說豈非厭以文之過惡。為教之有跡者也。然其言似欲天下如三王之政以文質相救。又若欲天下如三皇以易簡之道以為化。其言不端倪。令學者惑之。韓子茍欲如三王之政。則三王安得不示其所以政之之道耶。茍欲如三王之無為。其茫乎天運窅爾神化。則類乎老子之所謂其道德者也。如古之君天下者化之。而不示其所以化之之道者。莫盛乎伏犧神農黃帝三皇氏者也。三皇乃老氏之道之所師宗者也。韓子當譏老子謂其道德而為一人之私言也。老氏之說果私。則韓子斯言烏得為公耶。韓子為書何其不思不審而如此也。使學者何以考而為法。

第六

韓子作原鬼。謂適丁民之有是時也故原鬼為其辯之也。噫鬼何必原乎。使民不知鬼于政何損也。使民知鬼。于教亦何益耶。古之君子以道辯惑以政平妖。如斯而已矣。昔殷政弊而其民以鬼。先王患而殺之(殺或救字)以鬼者謂其多威儀似乎事鬼神

【現代漢語翻譯】現代漢語譯本：周朝的政治制度崇尚文治。等到它衰敗的時候，後世的人不瞭解它承襲的脈絡，便廣泛地推崇古代先王的制度，於是把一時權宜的辦法公開地用來教導百姓。百姓開始迷惑于諸子百家的學說而紛紛興起。又說：『我從老師那裡聽說，古代統治天下的人用教化來引導百姓，卻不明確地告訴他們用什麼方法來教化；等到弊端出現的時候就加以改變，卻不明確地告訴他們用什麼方法來改變。』政治因此而得人心，民風因此而淳樸。如果有著作者知道教化之所以衰廢的原因，就壓制那些怪異的學說，而宣揚至高無上的法則；隱藏表面的文飾，而崇尚內在的忠誠和質樸。使一切都順應自然的執行，深遠得如同神靈的造化。道的推行大概也差不多了吧！韓愈的這種說法，難道不是厭惡文飾的過度，認為教化是有跡可循的嗎？然而他的話好像是想讓天下恢復到夏商周三王的時代，用文采和質樸互相補救；又好像是想讓天下恢復到伏羲（Fuxi，中國神話中的人文始祖）、神農（Shennong，中國神話中的農業和醫藥之神）、黃帝（Huangdi，中國神話中的黃帝）三皇的時代，用簡易的方法來進行教化。他的話沒有明確的頭緒，使學習的人感到迷惑。韓愈如果真的想傚法三王的政治，那麼三王怎麼能不明確地告訴百姓他們治理國家的方法呢？如果真的想傚法三王的無為而治，那麼他所說的順應自然的執行，深遠得如同神靈的造化，就類似於老子所說的『道』和『德』了。像古代統治天下的人那樣，用教化來引導百姓，卻不明確地告訴他們用什麼方法來教化，最典型的就是伏羲、神農、黃帝三皇了。三皇正是老子學說所傚法和宗奉的對象。韓愈曾經批評老子，說他的『道』和『德』是為個人私利而說的。如果老子的學說果真是為個人私利，那麼韓愈的這些話又怎麼能說是公正的呢？韓愈寫文章為什麼不經過深思熟慮就寫成這樣呢？讓學習的人用什麼來考證並作為法則呢？韓愈寫了《原鬼》這篇文章，說是因為正趕上百姓有這種迷信的時候，所以要寫《原鬼》來為他們辯解。唉，鬼有什麼必要去探究它的本源呢？讓百姓不瞭解鬼，對政治有什麼損害呢？讓百姓瞭解鬼，對教化又有什麼益處呢？古代的君子用正道來辨明迷惑，用政令來平息妖邪，像這樣罷了。從前殷朝的政治衰敗，而百姓卻相信鬼神。先王為此擔憂，於是誅殺那些利用鬼神來迷惑百姓的人（『殺』字或許應該是『救』字），那些利用鬼神來迷惑百姓的人，是因為他們有很多威儀，好像是在事奉鬼神。

【English Translation】 English version: The Zhou dynasty's political system advocated governance through culture and refinement. When it declined, later generations did not understand its lineage, and widely promoted the systems of ancient sage kings. Thus, they openly used expedient methods to instruct the people. The people began to be confused by the doctrines of the various schools of thought and they arose in great numbers. It is also said: 'I heard from my teacher that the ancient rulers of the world guided the people through education, but did not clearly tell them what methods to use to educate them; when shortcomings appeared, they changed them, but did not clearly tell them what methods to use to change them.' Politics thus gained the hearts of the people, and customs thus became pure. If there were authors who knew the reasons for the decline of education, they would suppress those strange and eccentric doctrines, and promote the supreme principles; conceal superficial embellishments, and value inner loyalty and simplicity. They would make everything conform to the natural order, as profound as the transformations of the spirits. The implementation of the Dao (道, the Way) would probably be similar to this! Han Yu's (韓愈, a famous Chinese writer and philosopher) statement, is it not because he disliked the excess of refinement, and thought that education had traces to follow? However, his words seem to want the world to return to the era of the Three Kings (三王, referring to the Xia, Shang, and Zhou dynasties), using refinement and simplicity to complement each other; and also seem to want the world to return to the era of the Three Sovereigns (三皇, referring to Fuxi, Shennong, and Huangdi), using simple methods to educate the people. His words have no clear direction, causing those who study them to feel confused. If Han Yu really wanted to emulate the politics of the Three Kings, then how could the Three Kings not clearly tell the people the methods they used to govern the country? If he really wanted to emulate the non-action of the Three Kings, then his talk of conforming to the natural order, as profound as the transformations of the spirits, would be similar to what Laozi (老子, the founder of Taoism) called 'Dao' and 'De' (德, virtue). Like the ancient rulers of the world, who guided the people through education, but did not clearly tell them what methods to use to educate them, the most typical examples are the Three Sovereigns, Fuxi, Shennong, and Huangdi. The Three Sovereigns are precisely the objects that Laozi's doctrines emulate and venerate. Han Yu once criticized Laozi, saying that his 'Dao' and 'De' were spoken for personal gain. If Laozi's doctrines were indeed for personal gain, then how could Han Yu's words be said to be impartial? Why did Han Yu write articles without careful consideration and write them like this? What can those who study them use to verify and use as a law? Han Yu wrote the article 'On the Origin of Ghosts' (原鬼), saying that it was because it was just the time when the people had this superstition, so he wanted to write 'On the Origin of Ghosts' to argue for them. Alas, what is the need to explore the origin of ghosts? If the people do not understand ghosts, what harm is there to politics? If the people understand ghosts, what benefit is there to education? The ancient gentlemen used the right path to distinguish confusion, and used political orders to quell妖邪 (yaoxie, demons and evil spirits), that's all. In the past, the politics of the Yin dynasty declined, and the people believed in ghosts and spirits. The former kings were worried about this, so they killed those who used ghosts and spirits to confuse the people (the word 'kill' (殺) might be 'save' (救)), those who used ghosts and spirits to confuse the people, because they had many rituals, as if they were serving ghosts and spirits.

者也。況又原鬼。真以鬼而示民。豈先王之法乎。語曰。未能事人焉能事鬼韓子之為言。不唯悖先王之道。抑又昧乎孔子之意也。謬乎甚哉若此也。

第七

韓子為獲麟解曰。麟之出必有聖人在乎位。麟為聖人出也。聖人者必知麟。麟之果不為不祥。此謂麟為孔子出。孔子知麟。麟為祥。以解夫魯人昔謂麟為不祥者也。韓子之所謂何其未識經也。麟所以興春秋。茍不能發明孔子作春秋之意何用解麟。夫麟學者亦能辯之也。孔子聖人。豈止能知麟爾。言麟謂孔子出者。茍取雜家妄說無經據謬論也。韓子為知聖人稱麟。非徒為其出不出也。昔孔子因麟而作春秋者。蓋以麟鳳四靈大率繫於王政。故禮運曰。聖人作則四靈以為畜。孔子之時。周室積衰王道已絕。有麟而無政。聖人感此遂以度吾將存乎王法也。故其書起于平王而絕筆獲麟。而杜預注獲麟。其說漫漶不決。既曰。麟為聖王之嘉瑞。又曰。時無明王。感嘉瑞而無應。既無明王。何以感其出耶。此蓋杜氏不能考其出不出之意也。禮運孔子謂。聖王之政大順。故鳳皇麒麟皆在郊棷。龜龍在宮沼。郊謂其逼王城也。棷謂其樵薪之淺叢也。謂大順所感。則麟鳳如其所畜養也。此言處乎近郊樵薪之間耳。其謂麟之出也如此。左氏曰。西狩大野獲麟。大野者蓋魯之大

【現代漢語翻譯】現代漢語譯本：這種說法是錯誤的。更何況是推崇鬼神呢？真正用鬼神來教導百姓，難道是古代聖賢君王的法則嗎？古語說：『不能侍奉人，怎麼能侍奉鬼呢？』韓愈的這種說法，不僅違背了古代聖賢君王的道義，而且還不明白孔子的意思。這種說法實在是太荒謬了。

第七

韓愈在《獲麟解》中說：『麒麟出現必定是因為有聖人在位。麒麟是為聖人而出現的。聖人必定認識麒麟。麒麟的出現一定不是不祥之兆。』這是說麒麟是為孔子而出現的，孔子認識麒麟，麒麟是吉祥的象徵，以此來解釋魯國人過去認為麒麟是不祥之兆的說法。韓愈的這種說法，是多麼不瞭解經書啊！麒麟的出現是爲了興起《春秋》，如果不能闡明孔子創作《春秋》的用意，又怎麼能解釋麒麟呢？研究學問的人也能辨別這些道理。孔子是聖人，難道僅僅是能認識麒麟嗎？說麒麟是為孔子而出現的，這是採用了雜家的荒謬說法，沒有任何經典依據。韓愈因為認識聖人而稱頌麒麟，不僅僅是因為麒麟出現與否。過去孔子因為麒麟而創作《春秋》，是因為麒麟、鳳凰等四靈大都與王政有關。所以《禮運》中說：『聖人有所作為，四靈就好像是被馴養的動物一樣。』孔子所處的時代，周王室日益衰敗，王道已經斷絕。有麒麟卻沒有好的政治，聖人有感於此，於是想借此來儲存古代聖賢君王的法則。所以他的書從魯隱公元年開始，到獲麟時結束。而杜預註釋獲麟，他的說法含糊不清，猶豫不決。既說：『麒麟是聖明君王的吉祥徵兆。』又說：『當時沒有聖明的君王，所以麒麟的吉祥徵兆沒有得到迴應。』既然沒有聖明的君王，又怎麼能感應到麒麟的出現呢？這大概是杜預不能考究麒麟出現與否的真正用意啊。《禮運》中孔子說：『聖明君王的政治非常順暢，所以鳳凰、麒麟都在郊外的樹林中，烏龜、龍都在宮殿的水池裡。』郊外指的是靠近王城的地方，樹林指的是砍柴的淺叢。這是說因為政治非常順暢所感應到的，所以麒麟、鳳凰就像是被馴養的動物一樣。』這是說麒麟出現在靠近郊外的砍柴的樹林之間。這就是他所說的麒麟的出現。左丘明在《春秋左氏傳》中說：『在西邊的大狩獵中，在大野這個地方獲得了麒麟。』大野大概是魯國的大

【English Translation】 English version: This statement is wrong. Moreover, how can one advocate for ghosts and spirits? To truly use ghosts and spirits to teach the people, is this the law of the ancient sage kings? The ancient saying goes: 'If you cannot serve people, how can you serve ghosts?' Han Yu's statement not only violates the righteousness of the ancient sage kings, but also does not understand the meaning of Confucius. This statement is truly absurd.

Chapter Seven

Han Yu said in 'Explanation of Obtaining a Lin (Qilin) (麟) (mythical Chinese unicorn)': 'The appearance of a Lin (麒麟) (mythical Chinese unicorn) must be because there is a sage in position. The Lin (麒麟) (mythical Chinese unicorn) appears for the sake of the sage. The sage must recognize the Lin (麒麟) (mythical Chinese unicorn). The appearance of the Lin (麒麟) (mythical Chinese unicorn) is certainly not an ominous sign.' This means that the Lin (麒麟) (mythical Chinese unicorn) appeared for Confucius, Confucius recognized the Lin (麒麟) (mythical Chinese unicorn), and the Lin (麒麟) (mythical Chinese unicorn) is a symbol of auspiciousness, in order to explain the saying that the people of Lu (魯) (ancient state in China) used to think that the Lin (麒麟) (mythical Chinese unicorn) was an ominous sign. Han Yu's statement is so ignorant of the scriptures! The appearance of the Lin (麒麟) (mythical Chinese unicorn) was to promote the 'Spring and Autumn Annals (春秋) (historical chronicle)', if one cannot elucidate Confucius's intention in creating the 'Spring and Autumn Annals (春秋) (historical chronicle)', how can one explain the Lin (麒麟) (mythical Chinese unicorn)? Scholars can also discern these principles. Confucius was a sage, could he only recognize the Lin (麒麟) (mythical Chinese unicorn)? To say that the Lin (麒麟) (mythical Chinese unicorn) appeared for Confucius is to adopt the absurd sayings of the miscellaneous schools, without any classical basis. Han Yu praised the Lin (麒麟) (mythical Chinese unicorn) because he recognized the sage, not just because of the appearance or non-appearance of the Lin (麒麟) (mythical Chinese unicorn). In the past, Confucius created the 'Spring and Autumn Annals (春秋) (historical chronicle)' because of the Lin (麒麟) (mythical Chinese unicorn), because the Lin (麒麟) (mythical Chinese unicorn), Phoenix (鳳凰) (mythical bird), and other four spirits are mostly related to the royal government. Therefore, the 'Li Yun (禮運) (chapter in the Book of Rites)' says: 'When the sage acts, the four spirits are like domesticated animals.' In the era of Confucius, the Zhou (周) (dynasty) royal family was declining, and the royal way had been cut off. There was a Lin (麒麟) (mythical Chinese unicorn) but no good politics. The sage felt this and wanted to preserve the laws of the ancient sage kings. Therefore, his book began in the first year of Duke Yin (隱公) (ruler of Lu) and ended with the capture of the Lin (麒麟) (mythical Chinese unicorn). And Du Yu's (杜預) (commentator) commentary on the capture of the Lin (麒麟) (mythical Chinese unicorn) is vague and hesitant. He said: 'The Lin (麒麟) (mythical Chinese unicorn) is an auspicious sign of the wise king.' He also said: 'There was no wise king at that time, so the auspicious sign of the Lin (麒麟) (mythical Chinese unicorn) was not responded to.' Since there was no wise king, how could he sense the appearance of the Lin (麒麟) (mythical Chinese unicorn)? This is probably because Du Yu (杜預) (commentator) could not examine the true intention of the appearance or non-appearance of the Lin (麒麟) (mythical Chinese unicorn). Confucius said in 'Li Yun (禮運) (chapter in the Book of Rites)': 'The politics of the wise king are very smooth, so the Phoenix (鳳凰) (mythical bird) and the Lin (麒麟) (mythical Chinese unicorn) are in the forests outside the suburbs, and the turtles and dragons are in the ponds of the palace.' The suburbs refer to the places close to the royal city, and the forests refer to the shallow thickets for cutting firewood. This means that because the politics are very smooth, the Lin (麒麟) (mythical Chinese unicorn) and the Phoenix (鳳凰) (mythical bird) are like domesticated animals.' This means that the Lin (麒麟) (mythical Chinese unicorn) appeared in the forests for cutting firewood near the suburbs. This is what he said about the appearance of the Lin (麒麟) (mythical Chinese unicorn). Zuo Qiuming (左丘明) (historian) said in the 'Zuo Zhuan (左傳) (historical text)': 'In the great western hunt, the Lin (麒麟) (mythical Chinese unicorn) was obtained in the place of Da Ye (大野) (great wilderness).' Da Ye (大野) (great wilderness) is probably the great

澤也。其荒遠險絕。視楚之雲夢吳之具區。皆天下所謂十藪者也。然深山大澤固異物之所隱伏也。麟不幸為魯搜而致之豈感而自出耶。吾故曰。麟未始出必謂此為麟之出也。則禮運孔子之言為謬矣。聖人豈謬乎哉。經曰。西狩獲麟。麟不自然而出可知也。聖人筆此。非善之之謂也。春秋凡稱獲者。不單訓于得。蓋兵戈勍勁得勝之謂也。經曰。獲晉侯之例是也。今曰西狩者。蓋惡其非時而暴物也。獲麟乃有譏耳。異義者曰。孔子修春秋。立言為素王之法。麟乃應之。或曰。興者為瑞亡者為災。謂麟為後代受命者之符瑞。此皆經傳所不見載。茍以臆裁殊不足取之。謂孔子為素王。其誣聖人之甚也。

第八

韓子以三書自薦。求用於宰相。吾讀之未始不為嘆息。世謂韓子若繼聖之賢之出也。余謂聖賢進退語默動有師法。不宜與常士相浮沉也。古之士皆欲用。非其禮不與之用。三代之士仕以天下自任。無如伊尹。周之末憂天下。無如孔子。戰國之時欲行其道。無如孟軻。雖然皆以禮聘而為政。不聞以書自舉而求其用也。禮曰儒有席上之珍以待聘。夙夜強學以待問。懷忠信以待舉。力行以待取。語曰。夫子溫良恭儉讓以得之。夫子之求之也。其諸異乎人之求之歟。陳子謂孟子曰。古之君子何如則仕。孟子曰。所就三

所去三。迎之致敬以有禮言將行其言也則就之。禮貌未衰言弗行也則去之云云。夫古之聖賢待而不求也。如此待而不求。蓋貴義而守道也。此其所以為聖賢也。韓子既不能守道而貴義如古之聖賢也。又以書而自舉于其上。固宜恭其言平其氣自道可也。烏得躁以忿遽非人之政治耶。孔子曰。言未及之而言謂之躁。又曰。今之矜者忿戾韓子推周公之事而較其時之政治。非其不至。夫身未及居位而輒誚其政。非躁乎。自舉不得而責人。非矜乎忿耶。儒行曰。澡身而浴德。陳言而伏。靜而正之。上弗知也。粗而翹之。又不急為也。陳言而伏也者。謂儒有所陳說。必伏而待上之命也。靜而正之也者。謂雖不得命必靜而守之。正不以傾躁也。上弗知粗而翹之又不急為也者。謂已雖有善言正行上弗之知。則同其顏色粗略而發之。不必急暴而為也。聖人如此之謂。蓋欲人遵理而遠辱也。遵禮所以為儒也。韓子慕孔子謂為純儒。而其所為反聖人之法如此。可謂真儒乎。不唯不至於儒。亦恐誤後世之。人失禮而招辱也。韓子之書欲其朝廷因己爵祿以誘致天下遺逸之士。韓子以此言待天下。何其淺且謬也。天下固亦有不隕穫于貧賤不充詘于富貴。大能守道。抱節而賢過韓子者。如傅說諸葛亮輩。傅說諸葛亮豈止因人而遽來。徉徉然以趨祿利耶

【現代漢語翻譯】現代漢語譯本：離開有三種情況。如果對方以禮相待，言語謙遜，表示將要採納你的建議，那就留下。如果對方禮貌開始衰退，表示不會採納你的建議，那就離開。古時候的聖賢都是等待時機，而不是強求。這樣等待而不強求，是因為他們看重道義，堅守原則。這正是他們成為聖賢的原因。韓愈既不能像古代聖賢那樣堅守原則，看重道義，又通過文章來抬高自己，向上面毛遂自薦，本來應該言語恭敬，心平氣和，自我推薦就可以了，怎麼能急躁、憤怒，指責別人的政治呢？孔子說：『話還沒說到，就搶先說，這叫做急躁。』又說：『現在的那些自以為是的人，動不動就發怒。』韓愈推論周公的事情，來評論當時的政治，這不恰當。沒有身居其位，就隨意指責朝政，這不是急躁嗎？自己求官不成，反而責備別人，這不是自以為是和憤怒嗎？《儒行》中說：『洗滌身心，用道德沐浴自己。陳述意見時要謙卑，即使不被採納，也要保持冷靜端正。如果上面不瞭解，就用粗略的方式表達出來，但不要急於求成。』『陳言而伏』，是指儒者陳述意見時，必須等待上面的指示。『靜而正之』，是指即使沒有得到指示，也必須保持冷靜，堅守正道，不因急躁而動搖。『上弗知粗而翹之又不急為也』，是指即使有好的建議和行為，上面不瞭解，也要和光同塵，用粗略的方式表達出來，不必急於求成。聖人就是這樣做的，這是爲了讓人遵循正理，遠離羞辱。遵循禮儀是儒者的行爲準則。韓愈仰慕孔子，自認為是純粹的儒者，但他所做的事情卻與聖人的法則背道而馳，這能算是真正的儒者嗎？他不僅不能成為儒者，恐怕還會誤導後世的人，讓他們失去禮儀，招致羞辱。韓愈寫文章，希望朝廷通過給予自己官職俸祿來引誘招攬天下隱逸之士。韓愈用這種想法來對待天下人，是多麼的膚淺和荒謬啊！天下當然也有不因貧賤而改變志向，不因富貴而屈服，能夠堅守原則，品德超過韓愈的賢士，比如傅說、諸葛亮等人。傅說、諸葛亮難道會因為別人的推薦就立刻前來，洋洋得意地去追求官位和利益嗎？

【English Translation】 English version: There are three situations for leaving. If the other party treats you with courtesy and speaks humbly, indicating that they will adopt your suggestions, then stay. If the other party's politeness begins to wane, indicating that they will not adopt your suggestions, then leave. The sages of ancient times waited for the right opportunity and did not force things. Waiting without forcing is because they valued righteousness and adhered to principles. This is why they became sages. Han Yu was neither able to uphold principles and value righteousness like the ancient sages, nor did he promote himself through writing, recommending himself to those above. He should have been respectful in his words and calm in his demeanor, simply recommending himself. How could he be impatient and angry, criticizing the politics of others? Confucius said, 'Speaking before one is asked is called impatience.' He also said, 'Those who are arrogant nowadays are easily angered.' Han Yu used the affairs of the Duke of Zhou to comment on the politics of that time, which was inappropriate. Criticizing the government without holding a position is not impatience? Blaming others because he failed to obtain an official position is not arrogance and anger? The 'Ru Xing' (Conduct of Scholars) says, 'Cleanse the body and bathe in virtue. When presenting opinions, be humble, and even if they are not adopted, remain calm and upright. If those above do not understand, express them in a rough manner, but do not be hasty.' 'Chen yan er fu' means that when a scholar presents opinions, he must wait for instructions from above. 'Jing er zheng zhi' means that even if no instructions are received, one must remain calm and adhere to the right path, not wavering due to impatience. 'Shang fu zhi cu er qiao zhi you bu ji wei ye' means that even if one has good suggestions and actions, if those above do not understand, one should blend in and express them in a rough manner, without being hasty. This is what the sages did, in order to guide people to follow reason and avoid humiliation. Following etiquette is the code of conduct for scholars. Han Yu admired Confucius and considered himself a pure scholar, but what he did went against the laws of the sages. Can he be considered a true scholar? Not only can he not become a scholar, but he is also afraid of misleading future generations, causing them to lose etiquette and invite humiliation. Han Yu wrote articles hoping that the court would use official positions and salaries to attract hermits from all over the world. Han Yu's idea of treating the people of the world in this way is so superficial and absurd! Of course, there are also virtuous people in the world who do not change their aspirations because of poverty, do not succumb to wealth, and are able to uphold principles and whose virtues surpass Han Yu, such as Fu Yue and Zhuge Liang. Would Fu Yue and Zhuge Liang come immediately because of someone's recommendation, and proudly pursue official positions and benefits?

。此猶略舉其世之聞見之盛者。時主可以禮義誠聘而致之有為者也。況有沉名絕跡。逃越世網者耶。蓋有視分國如錙銖而不臣不仕。若泰伯伯夷者。雖爵命百返蔑如也。韓子亦何能誘而致之乎。吾恐韓子之策。未必能為國家取其至賢者也。韓子曰。古之人三月不仕則相吊。此引孟子滕文公下章初答周霄之問也。韓子徒略孟子之言(略或作掠)而不能以盡其意。其卒章孟子乃曰。古之人未嘗不欲仕也。又惡不由其道不由其道而往者與鉆穴隙之類也。其意正謂。士雖急於仕也。亦待其命而用。不可茍進而求用也。茍進而求用者。固如男女不待父母之命媒妁之言。鉆穴隙相窺逾墻相從。為人之所賤者也。今韓子自薦而求用。乃援孟子此章為諭。何忽自彰其失禮亡義也哉。吾聞古者欲有所見。唯以其所贄而前。天子則贄鬯。諸侯則贄玉。卿則贄羔。大夫則贄雁。士則贄雉。故孟子曰。孔子出疆必載質。不聞以書而見其上者。蓋後世者之茍為也。漢孝武時。四方之士如東方朔之徒。矜誕炫鬻。蓋以書而自薦。天下乃相效靡然而成風。孟子謂自鬻以成君。鄉黨自好者不為。而謂賢者為之乎。然而孰嘗以此而為愧也。嗚呼後世益衰風教浮薄愈甚。學者以藝相夸以能相勝。傲誕自大。孰不然也。溫良恭儉讓其道殆廢。當是時韓子固宜力

【現代漢語翻譯】現代漢語譯本：這就像是略微提及世間所聞所見的盛況，在位者可以用禮義和誠意聘請那些能夠有所作為的人。更何況還有那些隱姓埋名、逃避世俗羅網的人呢？他們看待分封的國土如同錙銖般微小，不願做臣子，不願做官，就像泰伯（Taibo，周太王長子，讓位給弟弟）和伯夷（Boyi，商末人，不食周粟）那樣，即使多次授予爵位和任命，也視若無物。韓愈（Han Yu，唐代文學家、思想家）又怎麼能引誘並讓他們為自己所用呢？我擔心韓愈的策略，未必能為國家招攬到最賢能的人才。韓愈說：『古代的人三個月不做官，（朋友）就會互相慰問。』這是引用孟子《滕文公下》篇中最初回答周霄（Zhou Xiao，人名）提問的話。韓愈只是粗略地引用了孟子的話，而不能完全理解其中的含義。孟子在那一章的結尾說：『古代的人沒有不想做官的，只是厭惡不用正當的途徑。不用正當的途徑而去做官，就像是鉆洞偷窺一樣。』他的意思是說，士人雖然急於做官，也要等待時機，不可茍且求進。茍且求進的人，就像男女不等待父母的命令和媒人的介紹，鉆洞偷窺，翻墻相從，是被人所鄙視的。現在韓愈自己推薦自己，卻引用孟子的這一章作為論據，怎麼能不暴露自己失禮無義呢？我聽說古代想要有所進見，一定要拿著禮物。天子要拿著鬯（Chang，一種香酒），諸侯要拿著玉，卿要拿著羔羊，大夫要拿著大雁，士要拿著野雞。所以孟子說：『孔子出國境，一定要帶著禮物。』沒聽說過用書信來求見君王的。這大概是後世的人茍且行事。漢孝武帝（Han Xiaowu，西漢皇帝）時期，四方之士，像東方朔（Dongfang Shuo，西漢文學家）之流，誇張炫耀，用書信來推薦自己，天下人就互相效仿，形成了不良的風氣。孟子說，自己把自己賣給君王，即使是鄉里中注重名聲的人也不會做，難道說賢人會這樣做嗎？然而誰又曾因此而感到羞愧呢？唉，後世越來越衰敗，風俗教化越來越浮薄，學者用技藝互相誇耀，用才能互相爭勝，傲慢自大，誰不是這樣呢？溫和、善良、恭敬、節儉、謙讓這些美德幾乎廢棄了。在這個時候，韓愈本來應該努力...

【English Translation】 English version: This is akin to briefly mentioning the flourishing of what is heard and seen in the world, where rulers can employ those capable of contributing through propriety, righteousness, and sincerity. How much more so are those who conceal their names and disappear, escaping the nets of the world? They regard the division of states as insignificant as a fraction of an ounce, unwilling to be subjects or officials, like Taibo (the eldest son of King Tai of Zhou, who ceded the throne to his younger brother) and Boyi (a person from the end of the Shang Dynasty who refused to eat Zhou grain), who, even if granted titles and appointments repeatedly, would disregard them. How could Han Yu (a Tang Dynasty writer and thinker) entice and employ them? I fear that Han Yu's strategy may not be able to recruit the most virtuous talents for the country. Han Yu said, 'In ancient times, if a person did not serve as an official for three months, (friends) would console each other.' This quotes Mencius's (Mengzi, a Chinese philosopher) chapter 'Teng Wen Gong II,' which initially answers Zhou Xiao's (a person's name) question. Han Yu only briefly quoted Mencius's words and could not fully understand their meaning. Mencius said at the end of that chapter, 'People in ancient times did not not want to serve as officials, but they hated not using the proper means. Going to serve as an official without using the proper means is like peeping through holes.' His meaning is that although scholars are eager to serve as officials, they must wait for the right opportunity and not seek advancement through improper means. Those who seek advancement through improper means are like men and women who do not wait for their parents' orders or the introduction of a matchmaker, peeping through holes, climbing over walls to meet, which is despised by people. Now Han Yu recommends himself but cites this chapter of Mencius as an argument. How can he not expose his lack of propriety and righteousness? I have heard that in ancient times, if one wanted to be received, one had to bring a gift. The Son of Heaven (Tianzi, the emperor) had to bring fragrant wine (Chang), the feudal lords had to bring jade, the ministers had to bring lambs, the high officials had to bring geese, and the scholars had to bring pheasants. Therefore, Mencius said, 'When Confucius (Kongzi, a Chinese philosopher) went abroad, he always carried gifts.' I have never heard of using letters to seek an audience with the ruler. This is probably the expediency of later generations. During the reign of Emperor Wu of the Han Dynasty (Han Xiaowu, an emperor of the Western Han Dynasty), scholars from all directions, like Dongfang Shuo (a writer of the Western Han Dynasty), exaggerated and flaunted themselves, recommending themselves with letters, and the people of the world imitated each other, forming a bad habit. Mencius said that selling oneself to the ruler is something that even people in the village who value their reputation would not do. Would virtuous people do this? However, who has ever felt ashamed of this? Alas, later generations are becoming more and more decadent, and customs and teachings are becoming more and more frivolous. Scholars boast about their skills and compete with each other in talent, arrogant and conceited. Who is not like this? The virtues of gentleness, kindness, respect, frugality, and humility have almost been abandoned. At this time, Han Yu should have worked hard...

行聖人之道。以身率先天下而正其風俗可也。又從事其事而矜誇忿躁愈盛。後生者學不知根本。徒見韓子之書乃相謂曰。韓子大儒。吾輩宜效其所為也。如此不唯益損其風教。抑又害其臣之節。辱其人之身。故曰。韓子之書不法。吾無所取也。或曰。韓子之時。其取士之道異乎古也。韓子蓋因其時而為之也。必若守古之道。待其聘而後用。士君子之道必至死而不得其行也。曰不然。韓子尚以周公之道而責其時之宰相。當是何不念。今之時與古異矣。不可以古道而求今也。豈謀身即謂隨時而責人即謂必如古道。君子果如是為意耶。然聘士之禮何世無之。唐之時亦尚聞以禮而詔其隱者也。豈有遺聖賢而不聘耶。語曰。不患無位患所以立。不患莫己知求為可知也。此韓子之徒。亦宜思之也。

第九

韓子為對禹問。謂禹雖以天下傳之子。而其賢非不及乎堯舜傳賢之賢也。予少時著評讓。初亦取韓子所謂禹傳子之說。其後審思之。即考虞夏之書。竟不復見禹傳賢傳子之說。唯孟子曰。禹薦益於天。七年禹崩。三年之喪畢。益避禹之子于箕山之陰。朝覲獄訟者。不之益而之啟曰。吾君之子也。謳歌者。不謳歌益而謳歌啟曰。吾君之子也。及證之史。夏本紀太史公亦謂。禹以天下授益。益讓啟。天下遂奉啟以為君。此

【現代漢語翻譯】現代漢語譯本：施行聖人的道義，以自身率先垂範天下，匡正社會風氣，這是可以的。然而，如果從事這些事情時，卻反而更加驕傲自滿、容易發怒急躁，那麼後輩學習的人就會不瞭解根本。只是看到韓愈（韓子）的書，就互相說：『韓愈是大儒，我們應該效仿他所做的。』這樣不僅更加損害社會風氣教化，而且還會損害臣子的氣節，玷污自身的名譽。所以說，韓愈的書不合乎法度，我沒有什麼可取之處。有人說：『韓愈所處的時代，他選拔人才的方法不同於古代。韓愈大概是根據當時的形勢而那樣做的。如果一定要遵守古代的方法，等待別人來聘請才肯出仕，那麼士大夫的道義必定會到死都無法實行。』我說不是這樣的。韓愈還用周公的道義來責備當時的宰相，為什麼不考慮一下，現在這個時代與古代不同了，不能用古代的道義來要求現在呢？難道是為自己謀求官位就說要順應時代，而責備別人就說一定要像古代那樣？君子果真是這樣想的嗎？然而聘請賢士的禮節哪個時代沒有呢？唐朝的時候還聽說用禮節來詔令那些隱士。難道有遺漏聖賢而不聘請的嗎？《論語》說：『不要擔心沒有職位，要擔心憑什麼立身；不要擔心沒有人瞭解自己，要努力做到值得被瞭解。』這些韓愈的門徒，也應該思考這些道理。韓愈寫了《對禹問》，認為禹雖然把天下傳給兒子，但是他的賢能比不上堯舜傳賢的賢能。我年輕的時候寫評論，起初也採用了韓愈所說的禹傳子的說法。後來仔細思考，查考《虞書》、《夏書》，竟然沒有再看到禹傳賢傳子的說法。只有孟子說：『禹向天推薦益，七年後禹去世，三年的喪期結束后，益避開禹的兒子啟，到箕山的北面。前來朝見和判決訴訟的人，不去益那裡，而是去啟那裡，說：『這是我們君王的兒子。』歌頌的人，不歌頌益，而是歌頌啟，說：『這是我們君王的兒子。』再考證史書，《夏本紀》中太史公也說：『禹把天下傳給益，益讓給啟，天下於是擁戴啟作為君王。』 English version: It is acceptable to practice the way of the sages, taking the lead in setting things right and correcting customs. However, if engaging in these activities leads to increased arrogance, anger, and impatience, then later generations will learn without understanding the fundamentals. Simply seeing Han Yu's (Hanzi's) writings, they will say to each other, 'Han Yu is a great Confucian scholar, we should emulate what he did.' This will not only further damage social customs and education but also harm the integrity of officials and disgrace individuals. Therefore, it is said that Han Yu's writings are not in accordance with the law, and I have nothing to take from them. Someone might say, 'The way Han Yu selected talent was different from that of ancient times. Han Yu probably did so according to the circumstances of the time. If one insists on adhering to the ancient ways, waiting to be invited before serving, then the way of the scholar-gentleman will inevitably fail to be practiced until death.' I say that is not the case. Han Yu even used the way of the Duke of Zhou to criticize the prime minister of his time. Why doesn't he consider that the present time is different from ancient times, and one cannot use the ancient way to demand of the present? Is it that seeking office for oneself means adapting to the times, while criticizing others means insisting on following the ancient way? Is this truly what a gentleman intends? However, which era lacks the etiquette of inviting virtuous scholars? During the Tang Dynasty, it was still heard that hermits were summoned with courtesy. Are there any omissions of sages and worthies who are not invited? The Analects says, 'Do not worry about not having a position, worry about what you stand for; do not worry about not being known, strive to be worthy of being known.' These disciples of Han Yu should also reflect on these principles. Han Yu wrote 'Questions to Yu,' arguing that although Yu passed the empire to his son, his virtue was not as great as the virtue of Yao and Shun, who passed it to the worthy. When I was young and writing commentaries, I initially adopted Han Yu's view that Yu passed the empire to his son. Later, after careful consideration and examining the Books of Yu and Xia, I no longer found any mention of Yu passing the empire to the worthy or to his son. Only Mencius said, 'Yu recommended Yi to Heaven. Seven years after Yu's death, after the three-year mourning period, Yi avoided Yu's son Qi and went to the north side of Mount Ji. Those who came to court and to settle lawsuits did not go to Yi but went to Qi, saying, 'This is the son of our ruler.' Those who sang praises did not sing praises of Yi but sang praises of Qi, saying, 'This is the son of our ruler.' Furthermore, examining the historical records, the Grand Historian Sima Qian also said in the 'Basic Annals of Xia,' 'Yu passed the empire to Yi, Yi yielded to Qi, and the empire then supported Qi as their ruler.'

【English Translation】 Modern Chinese translation: 施行聖人的道義，以自身率先垂範天下，匡正社會風氣，這是可以的。然而，如果從事這些事情時，卻反而更加驕傲自滿、容易發怒急躁，那麼後輩學習的人就會不瞭解根本。只是看到韓愈（韓子）的書，就互相說：『韓愈是大儒，我們應該效仿他所做的。』這樣不僅更加損害社會風氣教化，而且還會損害臣子的氣節，玷污自身的名譽。所以說，韓愈的書不合乎法度，我沒有什麼可取之處。有人說：『韓愈所處的時代，他選拔人才的方法不同於古代。韓愈大概是根據當時的形勢而那樣做的。如果一定要遵守古代的方法，等待別人來聘請才肯出仕，那麼士大夫的道義必定會到死都無法實行。』我說不是這樣的。韓愈還用周公的道義來責備當時的宰相，為什麼不考慮一下，現在這個時代與古代不同了，不能用古代的道義來要求現在呢？難道是為自己謀求官位就說要順應時代，而責備別人就說一定要像古代那樣？君子果真是這樣想的嗎？然而聘請賢士的禮節哪個時代沒有呢？唐朝的時候還聽說用禮節來詔令那些隱士。難道有遺漏聖賢而不聘請的嗎？《論語》說：『不要擔心沒有職位，要擔心憑什麼立身；不要擔心沒有人瞭解自己，要努力做到值得被瞭解。』這些韓愈的門徒，也應該思考這些道理。韓愈寫了《對禹問》，認為禹雖然把天下傳給兒子，但是他的賢能比不上堯舜傳賢的賢能。我年輕的時候寫評論，起初也採用了韓愈所說的禹傳子的說法。後來仔細思考，查考《虞書》、《夏書》，竟然沒有再看到禹傳賢傳子的說法。只有孟子說：『禹向天推薦益，七年後禹去世，三年的喪期結束后，益避開禹的兒子啟，到箕山的北面。前來朝見和判決訴訟的人，不去益那裡，而是去啟那裡，說：『這是我們君王的兒子。』歌頌的人，不歌頌益，而是歌頌啟，說：『這是我們君王的兒子。』再考證史書，《夏本紀》中太史公也說：『禹把天下傳給益，益讓給啟，天下於是擁戴啟作為君王。』

始明禹未嘗自以其天下與之子也。荀卿楊雄雖皆言傳授之事。亦未始稱禹自與其子之天下也。因怪韓子疏謬不討詳經史。輒為此言。假謂韓子茍取百家雜說。謂禹與子天下。其賢不減于堯舜也。又與禮運之言不類。禮運謂大道之行。天下為公者以其時為大同。謂大道既隱。天下為家者以其時為小康。而鄭氏解曰。天下為公者。禪讓之謂也。天下為家者。謂傳位於子也。夫禪讓既為大同。而家傳之時乃為小康。而禹茍果以天下與之子。其為賢也。安得不劣於堯舜耶。韓子雖欲賢禹。而反更致禹之不賢。然韓子揣堯舜禹所以傳授。而乃為其言曰。堯舜之傳賢也。欲天下之得所也。禹之傳子也。憂天下爭之之亂也。又曰。堯以傳舜。為憂後世。禹以傳子。為慮後世。何其文字散漫不曉分而如此也。然得所即不爭。爭即不得所也。憂猶慮也。慮猶憂也。其為義訓亦何以異乎。大凡爭鬥其必起于私與不平也。既謂禹欲使後世不爭。乃當不與其子。於事理為得也。既與之子。安得制其不爭之亂耶。禹之後及其子孫方二世。而羿遂奪其天下而有之。與寒浞輩紊絕夏政幾二百年。少康立乃稍復夏政繼禹之道也。所謂不爭安在耶。夫禹聖人也。豈聖人而不識其起爭之由耶。韓子雖茍為此說。而不累及夫禹乎。語曰。巍巍舜禹之有天下也。

而不與焉。孔氏之注。迂疏固不足發明乎聖人之意。此乃謂舜禹雖有天下。不我私而有之。皆謂常有所讓也。不幸禹之禪讓。其事不果。遂乃與其子。相承而有天下。孔子以其世數。姑列禹於三代之端。故禮運曰。禹湯文武成王周公由此其選也。然而堯舜禹其則未始異也。夫天下者天下之天下也。與賢與子而聖人豈茍專之而為計乎。茍當其時天下之人慾以天下與之賢。而堯舜雖欲傳子不可得也。當其時天下之人慾以天下與之子。禹雖欲傳賢亦不可得也。故時當與賢則聖人必與之賢。時當與子則聖人不能不與之子。聖人之傳天下也。正謂順乎時數人事而已矣。豈謂憂之慮之為後世強計。而與其天下異也。堯謂舜曰。天之歷數在爾躬。舜亦以此命禹。禮曰。堯授舜。舜授禹。湯放桀。武王伐紂時也。是故易曰。天下隨時之義大矣哉。韓子之說無稽。何嘗稍得舜禹傳授之意歟。嗚呼謬哉。

第十

韓子既謫潮州。乃奏書謝天子。因諷其天子封禪。謂己文章可以振錫功德編乎詩書而不讓古人。吾竊笑韓子所發輕率而事不稽。古封禪乃國家大典。帝王之盛事。臣子平時猶不可使人主遽為。況乎在其斥逐齟齬而輒言之。韓子豈善自宜之耶。如陸贄以宰相黜忠州十年。杜門絕人事。不復為私書。贄不唯能慎。蓋亦知其自

【現代漢語翻譯】現代漢語譯本：不參與這件事。孔氏的註釋，迂腐疏漏，本來就不足以闡明聖人的意思。這裡是說舜和禹即使擁有天下，也不將天下據爲己有，而是常常有謙讓之心。不幸的是，禹的禪讓，最終沒有成功，於是將天下傳給了自己的兒子，父子相承而擁有天下。孔子因為禹的世系，姑且將禹列在夏商周三代的開端。所以《禮運》說：『禹、湯、文王、武王、成王、周公，都是由此選拔出來的。』然而堯、舜、禹他們的法則從來沒有不同。天下是天下人的天下，是傳給賢能的人還是傳給兒子，難道聖人會茍且專斷而有所算計嗎？如果當時天下的人想把天下交給賢能的人，即使堯舜想傳給兒子也是不可能的。如果當時天下的人想把天下交給兒子，即使禹想傳給賢能的人也是不可能的。所以時勢應該傳給賢能的人，那麼聖人一定會傳給賢能的人；時勢應該傳給兒子，那麼聖人也不能不傳給兒子。聖人傳天下，正是順應時勢和人事罷了。難道是憂慮後世，為後世強行算計，而使自己與天下不同嗎？堯對舜說：『上天的歷數在你身上。』舜也用這話告誡禹。《禮記》說：『堯傳位給舜，舜傳位給禹，湯放逐桀，武王討伐紂王，』這是時勢使然。《易經》說：『天下隨著時勢而變化，意義太大了啊！』韓愈的說法沒有根據，何嘗稍微懂得舜禹禪讓的意義呢？唉，真是謬誤啊！第十韓愈被貶到潮州后，上書感謝天子，順便勸諫天子舉行封禪大典，說自己的文章可以媲美振錫的功德，編入詩書而不遜色于古人。我私下裡覺得韓愈所說輕率而不切實際。古代的封禪是國家大典，是帝王最隆重的事情，臣子平時尚且不可以隨便勸說君主去做，更何況在他被貶斥、與朝廷意見不合的時候就貿然提出。韓愈難道善於自我安排嗎？像陸贄被罷免宰相，貶到忠州十年，閉門謝客，不寫私人信件。陸贄不僅能夠謹慎，而且也知道自己的身份。

【English Translation】 English version: And not participate in it. Kong's commentary is pedantic and inadequate to elucidate the meaning of the sages. This means that even though Shun and Yu possessed the world, they did not selfishly possess it, but always had a heart of humility. Unfortunately, Yu's abdication did not succeed in the end, so he passed the world on to his son, and father and son inherited the world. Confucius, because of Yu's lineage, tentatively placed Yu at the beginning of the Xia, Shang, and Zhou dynasties. Therefore, the 'Li Yun' says: 'Yu, Tang, King Wen, King Wu, King Cheng, and the Duke of Zhou were all selected from this.' However, the principles of Yao, Shun, and Yu have never been different. The world belongs to the people of the world. Whether it is passed on to the virtuous or to the son, would the sages be willing to be arbitrary and calculate? If the people of the world at that time wanted to give the world to the virtuous, even if Yao and Shun wanted to pass it on to their sons, it would be impossible. If the people of the world at that time wanted to give the world to their sons, even if Yu wanted to pass it on to the virtuous, it would be impossible. Therefore, if the time is right to pass it on to the virtuous, then the sages will definitely pass it on to the virtuous; if the time is right to pass it on to the son, then the sages cannot but pass it on to the son. The sages' passing on of the world is precisely to follow the times and human affairs. Is it because they are worried about future generations, forcibly calculating for future generations, and making themselves different from the world? Yao said to Shun: 'The destiny of heaven is on your shoulders.' Shun also used these words to admonish Yu. The 'Book of Rites' says: 'Yao passed the throne to Shun, Shun passed the throne to Yu, Tang exiled Jie, and King Wu attacked Zhou,' this was the trend of the times. The 'Book of Changes' says: 'The meaning of the world changing with the times is great!' Han Yu's statement is unfounded, and he has never understood the meaning of Shun and Yu's abdication. Alas, it is truly a fallacy! Chapter Ten After Han Yu was demoted to Chaozhou, he wrote a letter to thank the emperor, and incidentally advised the emperor to hold the Feng and Shan ceremonies, saying that his articles could be compared to the merits of Zhenxi, and included in poetry and books without being inferior to the ancients. I privately think that Han Yu's words are frivolous and unrealistic. The ancient Feng and Shan ceremonies are national ceremonies, the most grand events of emperors. Even ordinary officials should not casually persuade the monarch to do it, let alone when he was demoted and disagreed with the court, he rashly proposed it. Is Han Yu good at arranging himself? Like Lu Zhi, who was dismissed as prime minister and demoted to Zhongzhou for ten years, closed his doors to thank guests and did not write private letters. Lu Zhi was not only able to be cautious, but also knew his identity.

不當預朝廷之事也。陸公可謂識大體矣。若夫封禪者非二帝三王之事也。其始於秦之始皇。而甚乎漢之孝武。其事勢雄侈貲費。蓋百巨萬。禮度與古所謂類上帝望山川豈等耶。當時儒者雖引舜典至於岱宗柴望秩于山川之義。以傳會其說。似是而非。殊不得實。復援管夷吾對齊桓公封禪之言。是亦非出二帝三王之書也。漢書稱倪寬議封禪曰。然其薦享之義不著于經。誠然也。昔太史公雖以之為書。蓋避其當時依違。不敢灼然是非。弟曰余從巡祭天地諸神名山而封禪焉。退而論次自古以來用事于鬼神者。具見其表裡。後有君子得以覽焉。至於班固議論郊祀至封禪。或可或否。亦不灼然是之非之。但推谷永之奏為正。後世宜有卓識賢者毅然推二帝三王之制度。折中夫秦漢舊事。以俟乎後世之為封禪者可也。吾嘗慨先儒如楊子云之徒。徒善著書是非今古。萬世而卒不及此。文中子雖稍辯之慾警隋之封禪者。而其說甚略於穆。後世如有功德不充符瑞未至輒以其法而茍為之者。其何以質之耶。韓子平生自負。謂能專二帝三王之道。而善斥百家古今之謬妄。安得一朝稍黜乃自衰謬反以秦皇漢武之雄侈夸誕者以事其君乎。韓子其所守如何哉。就令其君稍有功德可封禪也。猶宜斟酌比較太宗之時而然後舉之。唐之文皇帝。平數百年之積亂

獨振王道。其功德崇盛宜比乎禹湯文武。雖漢之文景。尚恐其不足預其所有如此太宗猶不敢議封禪。故曰。如朕本心但使天下太平。雖缺封禪亦可比德堯舜。如百姓不足。雖修封禪亦何異桀紂。昔秦始皇登封岱宗奢侈自矜。漢文竟不登封。躬行儉約。今皆謂始皇為暴虐之主。而漢文為有德之君。由此而言。無假封禪。唐太宗可謂聖賢有道之君者也。而章武之時。其治道功德符瑞。其勝於太宗乎。不直不勝。亦恐不及正觀之風遠矣。而韓子乃欲其封禪。何其不思之甚也。然則秦漢文封禪者。豈專告其成功于天地耶。乃慕神仙求長生永壽而為之者也。是故其書曰。封禪即不死黃帝是也。又曰。上封則能仙登天矣。元和之末。天子方惑神仙長生之說。引方士柳泌服餌其金丹而為患殊甚。況又推秦皇漢武欲其重之。韓子舉事其見幾乎。豈其遭斥逐窮窘欲媚人主以自茍解免歟。中庸曰。君子素其位而行。不願乎其外。素富貴行乎富貴。素貧賤行乎貧賤。素夷狄行乎夷狄。素患難行乎患難。君子無入而不自得焉。斯謂所向茍不失其理。皆可安之而無以寵辱禍福亂其志也明夫君子能以中庸而異於小人也。昔孫叔敖相楚。三進三黜而無喜慍之色。白居易斥潯陽。不以遷謫介其意。二子如此。蓋亦以中庸而自處也。韓子既勇於言事。方降

【現代漢語翻譯】現代漢語譯本獨自行使王道，他的功德之崇高盛大，應該可以與禹、湯、文王、武王相比。即使是漢文帝、漢景帝，恐怕也難以企及他所擁有的一切，即便如此，唐太宗仍然不敢輕易議論封禪之事。所以說，如果朕的本意能夠實現，只要天下太平，即使沒有舉行封禪大典，也可以在德行上與堯、舜相比。如果百姓生活困苦，即使舉行封禪大典，又與夏桀、商紂有什麼區別呢？過去秦始皇登上泰山舉行封禪大典，奢侈地自我誇耀，而漢文帝最終沒有舉行封禪大典，而是身體力行地節儉。現在人們都認為秦始皇是暴虐的君主，而漢文帝是有德的君主。由此看來，封禪並非必要。唐太宗真可謂是聖賢有道的君主啊！那麼章武年間，他的政治功績和祥瑞，能勝過唐太宗嗎？恐怕不僅不能勝過，甚至還不如貞觀年間的風範了。而韓愈竟然想讓他舉行封禪大典，這是多麼不經過思考啊！那麼秦始皇、漢武帝舉行封禪大典，難道僅僅是爲了向天地宣告他們的成功嗎？實際上，他們是羨慕神仙，追求長生不老才這樣做的。所以相關的書籍上說：『封禪就能不死，就像黃帝一樣。』又說：『在泰山上封禪就能成仙，升上天界。』元和末年，皇帝正迷惑于神仙長生之說，讓方士柳泌服用他的金丹，結果造成了很大的禍患。更何況又推崇秦始皇、漢武帝，想讓他重蹈覆轍。韓愈提出這件事，他的見識也太淺薄了吧！難道是因為他遭到貶斥，處境窮困，想要諂媚皇帝，以此來茍且免禍嗎？《中庸》說：『君子安於現在所處的地位而行事，不奢求本分以外的東西。處於富貴的地位，就做富貴人應做的事；處於貧賤的地位，就做貧賤人應做的事；處於夷狄的地位，就做夷狄人應做的事；處於患難的地位，就做患難人應做的事。君子無論處於什麼境地，都能安然自得。』這就是說，只要所做的事情不違背正理，都可以安然處之，而不被寵辱、禍福擾亂心志。這說明君子能夠運用《中庸》的道理，從而與小人不同。過去孫叔敖擔任楚國的宰相，三次被提拔，三次被罷免，都沒有喜悅或惱怒的表情。白居易被貶到潯陽，也不把貶謫放在心上。他們二人之所以能做到這樣，大概也是因為用《中庸》的道理來安身立命。韓愈既然勇於發表意見，當被貶謫的時候

【English Translation】 English version He solely practiced the Kingly Way. His merits and virtues were so lofty and abundant that they could be compared to Yu (the founder of the Xia dynasty), Tang (the founder of the Shang dynasty), King Wen, and King Wu (founders of the Zhou dynasty). Even Emperor Wen and Emperor Jing of the Han dynasty might not have been able to match all that he possessed. Despite this, Emperor Taizong (of the Tang dynasty) still did not dare to easily discuss the Feng and Shan sacrifices (Feng: 封, sacrifice to Heaven on Mount Tai; Shan: 禪, sacrifice to Earth on Mount Liangfu). Therefore, it is said, 'If my original intention can be realized, as long as the world is peaceful, even without holding the Feng and Shan ceremonies, my virtue can be compared to Yao and Shun (legendary sage emperors). If the people are not well-off, what difference is there between holding the Feng and Shan ceremonies and the actions of Jie (last ruler of the Xia dynasty) and Zhou (last ruler of the Shang dynasty)?' In the past, Emperor Qin Shi Huang (first emperor of the Qin dynasty) ascended Mount Tai to perform the Feng sacrifice, extravagantly boasting of himself. However, Emperor Wen of the Han dynasty ultimately did not perform the Feng sacrifice, but instead practiced frugality in person. Now, people consider Qin Shi Huang to be a tyrannical ruler, while Emperor Wen of the Han dynasty is considered a virtuous ruler. From this, it can be seen that the Feng and Shan sacrifices are not necessary. Emperor Taizong can truly be called a sage and virtuous ruler! Then, during the Zhangwu era, were his political achievements and auspicious omens superior to those of Emperor Taizong? I am afraid that not only were they not superior, but they were even inferior to the style of the Zhenguan era (Emperor Taizong's reign). Yet, Han Yu (a Tang dynasty scholar) actually wanted him to perform the Feng and Shan sacrifices. How thoughtless is that! Then, did Qin Shi Huang and Emperor Wu of the Han dynasty perform the Feng and Shan sacrifices merely to announce their success to Heaven and Earth? In reality, they admired immortals and sought immortality, which is why they did so. Therefore, related books say: 'Performing the Feng sacrifice allows one to become immortal, like the Yellow Emperor.' It also says: 'Performing the Feng sacrifice on Mount Tai allows one to become an immortal and ascend to the heavens.' At the end of the Yuanhe era, the emperor was deluded by the idea of immortals and immortality, and had the alchemist Liu Mi administer his elixir, which caused great harm. Moreover, he promoted Qin Shi Huang and Emperor Wu of the Han dynasty, wanting him to repeat their mistakes. Han Yu proposed this matter; his insight was too shallow! Was it because he was demoted and in dire straits, wanting to flatter the emperor in order to seek a temporary escape from disaster? The Doctrine of the Mean says: 'The noble person acts according to their current position and does not seek things outside of their duty. When in a position of wealth and honor, they do what those in wealth and honor should do; when in a position of poverty and lowliness, they do what those in poverty and lowliness should do; when in a position among barbarians, they do what those among barbarians should do; when in a position of difficulty and hardship, they do what those in difficulty and hardship should do. The noble person is content in any situation.' This means that as long as one's actions do not violate the correct principles, one can be at peace and not be disturbed by favor, disgrace, misfortune, or fortune. This shows that the noble person can use the principles of the Doctrine of the Mean to be different from petty people. In the past, Sun Shuao (a prime minister of the Chu state) served as the prime minister of Chu, and was promoted three times and dismissed three times, without showing any joy or anger. Bai Juyi (a Tang dynasty poet) was demoted to Xunyang and did not take the demotion to heart. The reason why these two were able to do this was probably because they used the principles of the Doctrine of the Mean to settle themselves. Since Han Yu was brave in expressing his opinions, when he was demoted,

為郡吏。乃舉動躁妄矜誇嗟咨。不能少安。不及孫子白樂天也遠矣。

第十一

韓子與馮宿書論文。謂人不知其文。遂自比楊子云。為太玄之時。乃引雄之言曰。世不知我無害也。後世復有楊子云。必好之矣。因謂子云死近千載。竟未有楊子云可嘆也。其時桓譚亦以雄書勝老子。老子未足道也。子云豈止與老子爭疆而已乎。此不為知雄者。其弟子侯芭頗知之。以為其師之書勝周易。然侯之他文不見於世。不知其人。果何如耳。以此而言。作者不祈人之知也明矣(已上皆退之文)吾視此未嘗不撫書而為其太息。謂韓子可賢耶。何其為言之易也。夫聖賢之所以著書。豈欲與人爭強乎。聖賢唯恐道不明而人不治。故為之書欲以傳其道也。豈意與人爭疆也。不爭而乃有所為耳。夫以其所為而與人慾爭疆鬥勝者。此特流俗使氣不逞者之所尚也。聖賢如此而為其去眾人也何遠哉。其道至自形人之不至。其言是自形人之不是。其人有知遂自服而尊美也。豈有爭之而得人尊美乎。自古著書而其文章炳然藹如也孰如孔子。而孔子曰。文莫吾猶人也。聖人豈以其道而茍勝乎。中庸曰。寬柔以教不報無道。南方之強君子居之。是豈以爭之而為強耶。語曰。由也兼人。故退之。是聖人豈欲儒者而與人爭強乎。韓子師儒。為言不類其

【現代漢語翻譯】現代漢語譯本在郡里做小官。他舉止輕浮急躁，喜歡自誇，唉聲嘆氣，不能安靜一會兒。和孫子、白樂天相比，差得太遠了。

第十一

韓愈寫信給馮宿討論文章，說別人不瞭解他的文章，於是把自己比作楊雄，說自己處在《太玄經》寫作的時代。於是引用楊雄的話說：『世人不知道我沒有關係，後世一定會有像楊雄一樣的人欣賞我。』因此說楊雄去世將近一千年，竟然還沒有出現楊雄這樣的人，真是可嘆啊。當時桓譚也認為楊雄的書勝過老子，認為老子不值得一提。楊雄難道僅僅是和老子爭奪地盤嗎？這算不上是瞭解楊雄的人。他的弟子侯芭比較瞭解他，認為他老師的書勝過《周易》。然而侯芭的其他文章沒有流傳於世，不知道這個人究竟怎麼樣。由此來說，作者不希望別人瞭解自己是很明顯的（以上都是韓愈的文章）。我看到這些，沒有一次不放下書為他嘆息。認為韓愈可以稱得上賢人嗎？為什麼他的話這麼輕率啊。聖賢之所以寫書，難道是想和別人爭強好勝嗎？聖賢只是擔心道義不明確，人們不能得到治理，所以才寫書來傳播他們的道義。哪裡是想和別人爭奪地盤呢？他們不爭奪，而是有所作為。用他們的作為來和別人爭奪地盤，爭強好勝，這只是那些庸俗、逞強好勝的人所推崇的。聖賢如果這樣做，那和普通人有什麼區別呢？他們的道義達到了自然會顯現出別人的不足，他們的話語正確自然會顯現出別人的錯誤。有見識的人自然會心服口服，尊重讚美他們。哪裡有通過爭奪而得到別人的尊重讚美的呢？自古以來寫書，文章光明美好，溫和美好的，誰能比得上孔子呢？但是孔子說：『在文采方面，大概我和別人差不多吧。』聖人難道會用他的道義來茍且求勝嗎？《中庸》說：『用寬容溫和來教導，不報復無理的人，南方人的剛強君子具備這些。』這難道是通過爭奪而變得剛強嗎？《論語》說：『子路比別人強。』所以韓愈，聖人難道希望儒者和別人爭強好勝嗎？韓愈是儒家的老師，說的話不像他

【English Translation】 English version He worked as a minor official in the commandery. He was restless, boastful, and constantly sighing, unable to remain calm for even a short while. He was far inferior to Sun Tzu and Bai Letian (Bai Juyi).

Eleventh

Han Yu wrote a letter to Feng Su discussing literature, saying that people did not understand his writing, so he compared himself to Yang Xiong (a Han dynasty philosopher and writer), saying that he was living in the time of the Tai Xuan Jing (a philosophical text written by Yang Xiong). He then quoted Yang Xiong's words, 'It does not matter if the world does not understand me; future generations will surely appreciate me.' Therefore, he said that nearly a thousand years after Yang Xiong's death, there has still not appeared a Yang Xiong, which is lamentable. At that time, Huan Tan (a philosopher and official) also believed that Yang Xiong's books were superior to Laozi (founder of Taoism), saying that Laozi was not worth mentioning. Was Yang Xiong merely competing with Laozi for territory? This is not understanding Yang Xiong. His disciple Hou Ba (a disciple of Yang Xiong) understood him somewhat, believing that his teacher's books were superior to the Zhou Yi (Book of Changes). However, Hou Ba's other writings have not been passed down, and we do not know what kind of person he was. From this, it is clear that the author does not seek to be understood by others (the above is all from Han Yu's writing). Whenever I see this, I cannot help but put down the book and sigh for him. Can Han Yu be considered a virtuous man? Why are his words so careless? The reason why sages and worthies write books is not to compete with others for strength. Sages and worthies only fear that the Dao (the Way) is not clear and that people cannot be governed, so they write books to transmit their Dao. How could they intend to compete with others for territory? They do not compete, but rather act with purpose. Those who use their actions to compete with others for territory and strive for victory are only admired by vulgar and aggressive people. If sages and worthies were like this, how far would they be from the common people? When their Dao is achieved, it will naturally reveal the shortcomings of others; when their words are correct, they will naturally reveal the errors of others. Those with knowledge will naturally be convinced and respect and admire them. How can one gain the respect and admiration of others through competition? Since ancient times, who has written books with such bright and beautiful, gentle and kind writing as Confucius (founder of Confucianism)? But Confucius said, 'In terms of literary talent, I am probably no different from others.' Would a sage use his Dao to seek petty victories? The Zhong Yong (Doctrine of the Mean) says, 'Teach with tolerance and gentleness, and do not retaliate against the unreasonable. The strong of the South, the gentleman dwells there.' Is this becoming strong through competition? The Analects says, 'You (referring to Zilu, a disciple of Confucius) is stronger than others.' Therefore, Han Yu, do sages want Confucian scholars to compete with others for strength? Han Yu is a teacher of Confucianism, and his words are not like his

法。不亦誤後世之學者也。若老子之書。其所發明三皇五帝之道德者也。其文約而詳。其理簡而至。治國治家修身養神之方。出師用兵之法。天地變化之道。莫不備之矣。孔子嘗從事而師問其人豈非以其如此也。而老子豈易勝之乎。又況其所尚以不爭為德也。子云平生學問于蜀人嚴遵君平。故其法言盛稱于君平。君平乃治老子者也。及子云為太玄。乃以一生三為創製之本。是亦探老子所謂一生二二生三者也(此說見太玄解義)故子云曰。老子之言道德。吾有取焉耳。雄書之宗本既出於老子。而謂玄勝老氏。亦其未之思也。然桓譚豈為能知子云乎。而韓子乃援桓譚之言。則已可笑矣。乃又曰。其弟子侯芭頗知之。以為其師之書勝周易。此又韓子之大謬矣。若雄之太玄。設方州部家四位者。乃易之四象六畫耳。布八十一首者。易之六十四卦也。二百四十二表存之而不盡書者。依周武口訣也。展七百二十九贊者。乃易之三百六十爻耳。其本不出乎陰陽二儀。其生剋不出乎七八九六五行之數。其紀綱不出乎三極之道。而雄之書大底資易而成之耳。其法言曰。其事則述。其書則作。漢書稱雄亦曰。以為經莫大於易。故作太玄皆酙酌其本。相與放依而馳騁云。吾嘗治易。得其四象八卦之數。凡玄之所存者。六氣五行三才七政四時十

{ "translations": [ "現代漢語譯本：這種說法不會誤導後世的學者嗎？像老子的書，它所闡明的是三皇五帝的道德。它的文字簡約而詳盡，它的道理簡單而深刻。治理國家、管理家庭、修身養性之法，出兵作戰之法，天地變化的道理，沒有不完備的。孔子曾經拜老子為師，難道不是因為老子是這樣的人嗎？老子又怎麼是容易勝過的呢？更何況老子所崇尚的是以不爭為美德。揚雄平生向蜀人嚴遵（Yan Zun）君平（Jun Ping）學習，所以他的《法言》極力稱讚君平。君平是研究老子的人。等到揚雄創作《太玄》，就以『一生三』作為創製的根本。這也是探求老子所說的『一生二，二生三』的道理（這種說法見於《太玄解義》）。所以揚雄說：『老子的道德之言，我有所取用罷了。』揚雄的書的根本既然出於老子，卻說《太玄》勝過老子，也是他沒有深思熟慮。然而桓譚（Huan Tan）難道能瞭解揚雄嗎？而韓愈（Han Yu）竟然引用桓譚的話，那就已經可笑了。韓愈又說：『揚雄的弟子侯芭（Hou Ba）頗爲了解《太玄》，認為他老師的書勝過《周易》。』這又是韓愈的大謬論了。像揚雄的《太玄》，設定方、州、部、家四位，乃是《易經》的四象六畫罷了。分佈八十一首，是《易經》的六十四卦。二百四十二表，儲存而不全部寫出來，是依據周武（Zhou Wu）的口訣。展開七百二十九贊，乃是《易經》的三百六十爻罷了。它的根本不出于陰陽二儀，它的生剋不出於七八九六五行之數，它的紀綱不出於三極之道。而揚雄的書大抵是憑藉《易經》而成的。他的《法言》說：『他的事蹟是敘述前人的，他的書是自己創作的。』《漢書》稱揚雄也說：『認為經典沒有比《易經》更大的，所以創作《太玄》都斟酌它的根本，互相效仿而馳騁文思。』我曾經研究《易經》，得到它的四象八卦之數，凡是《太玄》所儲存的，六氣五行三才七政四時十", "現代漢語譯本：二律歷之數。皆易之所存也。而謂玄勝易。又何也。韓子之言如此。豈足與知玄者哉。又況其所非者。乃子云晚年之所悔也。子云晚年悔作太玄。故曰。吾不作太玄。則吾之名。庶幾可免於楊墨之間。而韓子乃從而非之。不亦過甚乎。且子云之作太玄。正欲以救楊墨之弊。故其書曰。墨翟貴兼。孔丘貴均。兼之與均。其旨一也。又曰。有亡而無喪。有損而無益。則知喪益之所從生矣。此皆救墨翟之兼愛。而歸於孔子之中庸也。又曰。聖人之於道也。猶金之在镕也。猶革之在韋也。猶食之在器也。猶粟之在廩也。猶麻之在枲也。猶絲之在繭也。猶漆之在礪也。猶丹之在穴也。猶玉之在璞也。猶矢之在括也。猶輪之在輻也。猶版之在模也。猶卮之在削也。猶卣之在涂也。猶弓之在干也。猶瑟之在弦也。猶鼎之在鬲也。猶鑒之在镈也。猶舟之在水也。猶車之在轍也。此皆救楊朱之貴己。而歸於聖人之道也。韓子不惟不知子云之作玄。乃所以救楊墨之弊。而反從而非之。又從而深罪之。不亦誣甚乎。且子云之作玄也。其意以為揚墨之徒。務為奇異之行。立詭異之說。以眩惑於世。而其心則陰險而邪僻。故其書曰。或曰玄尚矣。終日玄玄。而人不識。或曰玄邈矣。終日玄玄。而人不覺。或曰玄微矣。終日玄玄。而人不察。或曰玄隱矣。終日玄玄。而人不顯。或曰玄靜矣。終日玄玄。而人不營。或曰玄虛矣。終日玄玄。而人不盈。或曰玄一矣。終日玄玄。而人不精。或曰玄神矣。終日玄玄。而人不寧。此皆言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄者寂也。神者精也。寂則無聽。精則無視。無聽無視。而獨知神之所為。此言楊墨之徒。務為寂靜虛無之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄者所以測神也。神者所以命形也。形者所以知情也。情者所以度生也。生者所以留精也。精者所以致寧也。寧者所以反誠也。誠者所以效天也。天者所以宗道也。道者所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。深妙之也。神也者。變化之也。深妙之則不測。變化之則不窮。不測不窮。則與道同矣。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以宗道也。道也者。所以應神也。此言楊墨之徒。務為玄虛隱靜之說。以眩惑於世。而其心則陰險而邪僻也。故其書曰。玄也者。所以測神也。神也者。所以命形也。形也者。所以知情也。情也者。所以度生也。生也者。所以留精也。精也者。所以致寧也。寧也者。所以反誠也。誠也者。所以效天也。天也者。所以

二月。二十四節七十二候五紀五方五神五音十二律九宮十日十二辰。莫不統而貫之。蓋聖人含章天機秘而不發耳。至漢而焦贛京房輩輒分爻直日。而易之道遂露矣。子云蓋得意于焦氏之分爻也。復參之以渾天之法。然其巧思推數。自起其端為位為首為贊。以鈐乎一歲。效易以占天人之事。此其賢也。夫易者資河圖洛書以成之。蓋天地自然至神之法。非聖人之創製也。然非聖人亦不能發明之。雖其時世更歷三古藉聖人發揮者九人焉。唯伏犧文王孔子。事業尤著。若子云之書。其始何出而何得之。其為書之人何如於伏犧文王仲尼乎。然玄之法。蓋出於人之意思經營之致耳。與夫天地自然之道。固不可同日而言哉。子云之賢不及伏犧文王孔子。雖童蒙亦知其然也。而韓子以侯芭為頗知之而謂玄勝易。何其惑之甚也。晉書謂。王長文嘗著書號通玄。有文言卦象。可用卜筮。時人比之楊雄太玄。是亦可謂勝易乎。彼侯芭者尚不知其師之所祖述。何妄為之說掩抑聖人之經。亂後世學者之志。非細事也。此足以識芭之狂。愚何甚也。不必待見其他文而知其為人也。韓子於此當辨斥之。以尊證聖人之道可也。乃更從事其說。茍以資其自矜。儒者果當爾耶。吾恐以文爭強而後生習為輕薄。人人無謙敬之德。未必不自韓子之造端也。吾嘗謂

。楊子因易以完成的書。其謂述之可也。不應作經自為其家與夫大易抗行。孔子述而不作。信而好古。竊比於我老彭。仲尼猶不敢作。子云乃作之歟。漢書謂。諸儒譏楊子非聖人而作經。蓋亦以其不能尊本也。何複用其書勝易以重儒者之相非耶。

第十二

韓子以上書斥佛骨得罪。謫之潮陽。舟過洞庭湖。懼謫死。乃求祐于黃陵二妃之廟。韓子自謂比之聖賢正直不狥邪斥佛何遽乞靈于婦人之鬼耶。昔孔子疾病。子路請禱。子曰。丘之禱久矣。夫聖賢乃自信其誠素合乎天地神祇也。不待禱而求福。韓子禱之。其亦有所未合乎。及其得還乃出財治其廟。以具禮物祀之。為書以志其事。夫黃陵廟者。古今相傳云。二妃從舜南巡有苗道死。遂瘞洞庭之山。由是廟焉。然此但世俗相傳耳。雖稍有所見。皆雜家或辭或志。非六藝備載。舜典唯曰陟方乃死。檀弓亦止曰舜葬蒼梧之野。蓋二妃未之從也。他書或曰二妃葬于衡山。或曰洞庭山二女所居。自天帝之女也。非舜之妃也。韓子自負師經。為聖人之徒。當此宜執經以正其世之疑訛可也。反從事而益為其說。孔子曰。非其鬼而祭之者謟也。二妃其事未正。復非己祖禰。而韓子事之。韓子不信佛而方遭毀佛骨之譴。何茍欲鬼神之福也如此。而不畏夫孔子之言耶。

第十

【現代漢語翻譯】現代漢語譯本：揚雄因為精通《易經》而寫成《太玄經》。說他是闡述前人的思想是可以的，但是他不應該自己創作一部經書，與《周易》並列。孔子只是闡述前人的思想而不自己創作，相信古人的學說並且愛好它，還自謙地把自己比作老彭。孔子尚且不敢自己創作，揚雄竟然自己創作嗎？《漢書》說，儒生們譏諷揚雄不是聖人卻創作經書，大概也是因為他不能尊重根本。《周易》已經足夠好了，為什麼還要用他的書來勝過《周易》，加重儒家學者之間的互相指責呢？

第十二

韓愈因為上書反對佛骨而獲罪，被貶到潮陽。船經過洞庭湖時，他害怕被貶死，於是向黃陵二妃（娥皇和女英，舜的妃子）的廟宇祈求保佑。韓愈自認為可以和聖賢相比，正直不屈服於邪惡，斥責佛教，為什麼這麼快就向婦人的鬼魂乞求庇護呢？以前孔子生病時，子路請求為他祈禱，孔子說：『我的祈禱已經很久了。』聖賢是自信他們的真誠符合天地神靈的，不需要祈禱來求福。韓愈祈禱，大概是他還有什麼地方沒有做到合乎正道吧？等到他被召還后，就拿出錢財修繕黃陵廟，用豐厚的禮物祭祀她們，還寫文章來記載這件事。黃陵廟，古今相傳說是二妃跟隨舜帝南巡，在有苗的路上去世，於是埋葬在洞庭山。因此有了這座廟。然而這只是世俗相傳的說法，即使稍有記載，也都是雜家的記載，或者只是言辭，或者只是記錄，不是六經全部記載的。《尚書·舜典》只說舜『巡視四方而死』，《禮記·檀弓》也只說『舜葬在蒼梧的郊外』，大概二妃沒有跟隨他。其他書籍或者說二妃葬在衡山，或者說洞庭山是天帝的女兒居住的地方，不是舜的妃子。韓愈自認為是以儒家經典為師，是聖人的門徒，這時應該拿著經典來糾正世人的疑惑和謬誤才是，反而順從世俗的說法，更加宣揚它。孔子說：『祭祀不是自己應該祭祀的鬼神，是諂媚。』二妃的事蹟還沒有得到證實，而且又不是自己的祖先，韓愈卻祭祀她們。韓愈不相信佛教，卻因為反對佛骨而遭到譴責，為什麼如此茍且地想要得到鬼神的保佑，而不害怕孔子的話呢？

第十

【English Translation】 English version: Yang Xiong completed the Tai Xuan Jing because of his proficiency in the I Ching. It can be said that he was elaborating on the ideas of his predecessors, but he should not have created a scripture himself to stand alongside the Zhou Yi (Book of Changes). Confucius only narrated and did not create, believing in and loving antiquity, and humbly compared himself to Lao Peng. Even Confucius did not dare to create, so how could Yang Xiong create it? The Han Shu (Book of Han) says that the scholars ridiculed Yang Xiong for creating a scripture even though he was not a sage, probably because he could not respect the fundamentals. The Zhou Yi is good enough, so why use his book to surpass the Zhou Yi and increase the mutual criticism among Confucian scholars?

Twelfth

Han Yu was punished for submitting a memorial against the Buddha's bones and was exiled to Chaozhou. When the boat passed Dongting Lake, he feared that he would die in exile, so he sought blessings from the temple of the Two Consorts of Huangling (Ehuang and Nuying, the consorts of Shun). Han Yu considered himself comparable to the sages, upright and unyielding to evil, and denounced Buddhism. Why did he so quickly beg for protection from the ghosts of women? In the past, when Confucius was ill, Zilu asked to pray for him. Confucius said, 'My prayer has been long.' The sages are confident that their sincerity is in accordance with the gods of heaven and earth and do not need to pray for blessings. Han Yu prayed, perhaps because there was something he had not done in accordance with the right path? When he was recalled, he took out money to repair the Huangling Temple, sacrificed to them with generous gifts, and wrote an article to record the matter. The Huangling Temple is traditionally said to be where the Two Consorts followed Emperor Shun on his southern tour and died on the road to Youmiao, so they were buried in Dongting Mountain. Therefore, there is this temple. However, this is only a popular saying, and even if there are some records, they are all miscellaneous records, or just words, or just records, not all recorded in the Six Classics. The Shangshu Shun Dian (Book of Documents, Canon of Shun) only says that Shun 'toured the four directions and died,' and the Liji Tangong (Book of Rites, Tangong) also only says that 'Shun was buried in the suburbs of Cangwu,' probably the Two Consorts did not follow him. Other books say that the Two Consorts were buried in Hengshan, or that Dongting Mountain is where the daughters of the Heavenly Emperor lived, not the consorts of Shun. Han Yu considered himself to be a disciple of the sages, taking the Confucian classics as his teacher. At this time, he should have used the classics to correct the doubts and errors of the world, but instead he followed the popular saying and promoted it even more. Confucius said, 'To sacrifice to ghosts that are not one's own is flattery.' The deeds of the Two Consorts have not been confirmed, and they are not his ancestors, yet Han Yu sacrificed to them. Han Yu did not believe in Buddhism, but was condemned for opposing the Buddha's bones. Why did he so carelessly want to obtain the blessings of ghosts and gods, and not fear the words of Confucius?

Tenth

三

韓子為處州孔子廟碑。以孔子社稷句龍棄。比而校其祭禮之豐約。謂孔子以德得盛禮之祀。勝於社稷與句龍棄。其詞曰。其位所不屋而壇。豈如孔子用王者事。巍然當座。以門人為配。自天子而下。北面拜跪薦祭。進退誠敬禮如親弟子者云云。夫社稷者。用其達天地之氣正。以不屋而壇為尊。唯喪國之社乃屋。示絕陽而通陰戒之也。故社稷屋之。乃其辱耳。韓子欲以社稷之無屋與孔子校其榮。何其不知經之如此耶。夫孔子者自以其教為儒者之先聖。固當享其釋菜釋奠之禮。烏可以句龍棄等比功德乎。是又韓子其評論之謬甚也。

鐔津文集卷第十五大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十六

藤州鐔津東山沙門契嵩撰

非韓下

第十四

韓子為贈絳州刺史馬匯之行狀曰。司徒公之薨也。刺臂血書佛經千餘言。期以報德。又曰。其居喪有過人行。又曰。愈既世通家詳聞其世系事業。從少府請。掇其大者為行狀。托立言之君子而圖其不朽焉。馬匯者蓋北平郡王司徒馬遂之長子也。司徒公之薨者。乃其在父之喪也。刺臂出血書佛經者。在韓子當辯。乃從而稱之。韓子殆始識知乎佛經歟。夫父母之德昊天罔極。而孰可報之。今曰期以報德。韓子

【現代漢語翻譯】現代漢語譯本三

韓愈為處州孔子廟撰寫碑文，用社稷（Sheji，土地神和穀神）和句龍（Goulong，傳說中的農神）棄（Qi，周朝始祖，也被認為是農神）來比較，衡量祭祀禮儀的豐厚程度，認為孔子因其德行而得到隆重的祭祀，勝過社稷與句龍棄。碑文寫道：『社稷的地位是不建屋宇而設壇，怎能與孔子相比，孔子享受著王者般的待遇，巍然端坐于殿堂之上，以弟子為配祭。從天子到下臣，都面向北方，跪拜進獻祭品，進退之間誠懇恭敬，如同對待親傳弟子一般。』社稷的作用在於溝通天地之氣，使其純正，所以不建屋宇而設壇，以此為尊。只有亡國之社才會建屋，以此表示斷絕陽氣而溝通陰氣，以此為警戒。所以，給社稷建屋，反而是對它的侮辱。韓愈想用社稷沒有屋宇來與孔子的榮耀相比，是多麼不瞭解經典啊！孔子自認為他的教義是儒者的先聖，本就應當享受釋菜（Shicai，祭祀孔子的禮儀）和釋奠（Shidian，祭祀孔子的禮儀）的禮儀，怎麼能與句龍棄等人相比功德呢？這又是韓愈評論中的一個極大謬誤。

鐔津文集卷第十五大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十六

藤州鐔津東山沙門契嵩撰

非韓下

第十四

韓愈為贈絳州刺史馬匯撰寫行狀，說：『司徒公（Situ Gong，官名）去世時，刺破手臂書寫佛經千餘字，希望以此報答恩德。』又說：『他居喪期間，行為超過常人。』又說：『我韓愈世代通曉，詳細瞭解他的世系和事業，於是向少府（Shaofu，官名）請求，選取其中重要的部分撰寫行狀，希望依靠能樹立言論的君子來圖謀不朽。』馬匯是北平郡王司徒馬遂的長子。司徒公的去世，指的是他在父親的喪期。刺破手臂書寫佛經這件事，在韓愈看來應當辯駁，但他卻順從地稱讚這件事。韓愈大概是剛開始認識佛經吧？父母的恩德如同昊天一般，無邊無際，誰能報答得了呢？現在卻說希望以此報答恩德，韓愈

【English Translation】 English version Three

Han Yu wrote an inscription for the Confucius Temple in Chuzhou, comparing it with Sheji (the gods of earth and grain) and Goulong (a legendary agricultural god) and Qi (the ancestor of the Zhou dynasty, also considered an agricultural god), measuring the richness of the sacrificial rites, and arguing that Confucius, due to his virtue, received grand sacrificial rites, surpassing Sheji, Goulong, and Qi. The inscription stated: 'The position of Sheji is to have an altar without a building, how can it compare to Confucius, who enjoys the treatment of a king, sitting majestically in the hall, with his disciples as accompanying sacrifices. From the emperor to the lower officials, all face north, kneeling and offering sacrifices, with sincerity and reverence in their actions, as if treating their own disciples.' The function of Sheji is to connect the Qi of heaven and earth, making it pure, so it is respected to have an altar without a building. Only the Sheji of a fallen country will have a building, to indicate the severing of Yang Qi and the communication of Yin Qi, as a warning. Therefore, building a house for Sheji is an insult to it. Han Yu wanted to compare the glory of Confucius with the absence of a building for Sheji, how ignorant he is of the classics! Confucius considered his teachings to be the first sage of Confucianism, and he should enjoy the rites of Shicai (sacrificial rites to Confucius) and Shidian (sacrificial rites to Confucius). How can he compare his merits with Goulong and Qi? This is another great error in Han Yu's commentary.

Collected Works of Chan Jin, Volume 15 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Chan Jin

Collected Works of Chan Jin, Volume 16

Composed by Qisong, a Shramana of Dongshan, Chan Jin, of Tengzhou

Against Han, Part 2

Fourteenth

Han Yu wrote a biographical account for Ma Hui, the posthumously granted Prefect of Jiangzhou, saying: 'When Situ Gong (title of an official) passed away, he pierced his arm and wrote over a thousand words of Buddhist scriptures, hoping to repay his kindness.' He also said: 'During his mourning period, his behavior exceeded that of ordinary people.' He also said: 'I, Han Yu, have been knowledgeable for generations and have detailed knowledge of his lineage and career, so I requested the Shaofu (title of an official) to select the important parts to write a biographical account, hoping to rely on a gentleman who can establish words to seek immortality.' Ma Hui was the eldest son of Ma Sui, the Prince of Beiping and Situ. The death of Situ Gong refers to his mourning period for his father. The matter of piercing his arm to write Buddhist scriptures, in Han Yu's view, should be refuted, but he obediently praised it. Han Yu probably just started to know about Buddhist scriptures? The kindness of parents is like the vast sky, boundless, who can repay it? Now he says he hopes to repay his kindness, Han Yu

其乃知佛之法有所至乎。曰其居喪有過人行。是亦高其能行佛之事也。曰掇其大者以為行狀托立言之君子而圖其不朽焉者。韓子亦欲人皆勸而從事於佛乎。吾考韓子為行狀時。其年已三十四五。立朝近作博士御史矣。韓子自謂。素讀書著文。其楊墨釋老之學無所入其心。至此乃善匯為佛氏之事。豈韓子既壯。精神明盛。始見道理。乃覺佛說之為至耶。其後之雖稍辯佛(如辨佛骨事也)將外專儒以護其名。而內終默重其道妙乎。不然何徹至老以道理與大顛相善之慇勤而如彼也。夫佛乃人之至大者也。其可毀乎毀之適足以自損。于佛何所傷也。雖然原道先擯佛。何其太過。而行狀推佛。何其專也歟。韓子固亦不恒其德矣(注韓子為進學解。謂其陽斥佛老矣故其作原道最在前)。

第十五

余讀唐書見其為韓子與李紳爭臺參移牒往來論臺府事體。而見愈之性愎訐言詞不遜大喧物論。及視韓子論京尹不臺參答友人書而其氣躁言厲爭之也。噫韓李皆唐之名臣。何其行事之際乃若此。唐之典故御史臺則掌持邦國刑憲典章。以肅正其朝廷也。京兆府雖所管神州畿縣。其實乃一大州牧之事體耳。以其臺府較則臺重於府矣。韓乃兼御史大夫。李正中丞。然大夫固高於中丞而韓李互有其輕重也。此所以發其諍端矣。韓子見幾初

【現代漢語翻譯】現代漢語譯本：他是否知道佛法的精妙之處呢？有人說，他居喪期間的行為超過常人。這也是讚揚他能夠實踐佛法。又有人說，收集他做的重要的事蹟，寫成行狀，託付給擅長立言的君子，以此圖謀他的不朽。韓愈也希望人們都受到勸勉而信奉佛法嗎？我考察韓愈寫行狀的時候，他已經三十四五歲，在朝廷擔任博士、御史等官職了。韓愈自己說，他一向讀書寫作，楊朱、墨翟、釋迦牟尼、老子的學說都不能進入他的內心。到了這個時候，才開始讚美佛氏的事蹟。難道韓愈年紀大了，精神更加清明，才開始明白道理，才覺得佛的學說是最精妙的嗎？他後來的雖然稍微批判佛教（如辨佛骨這件事），將表面上專心儒學來維護他的名聲，而內心始終默默地重視佛法的奧妙嗎？不然，為什麼直到老年，還以道理與大顛和尚交往得那麼慇勤呢？佛是人中最偉大的人。可以詆譭他嗎？詆譭他只會損害自己，對佛又有什麼傷害呢？雖然《原道》一文首先排斥佛教，為什麼那麼過分？而《行狀》卻推崇佛教，為什麼又那麼專一呢？韓愈本來就是不能始終如一的（註釋：韓愈寫《進學解》，說他表面上排斥佛老，所以他寫的《原道》最先）。第十五我讀《唐書》，看到韓愈和李紳爭論御史臺參與政事，移牒往來，討論臺府的職權。從中看到韓愈的性格倔強，喜歡爭辯，言辭不遜，大肆喧譁，引起物議。等到看韓愈《論京尹不臺參答友人書》，也看到他語氣急躁，言辭激烈，爭論不休。唉，韓愈和李紳都是唐朝的名臣，為什麼他們行事的時候會這樣呢？唐朝的典章制度規定，御史臺掌管國家的刑法典章，用來整肅朝廷。京兆府雖然管轄京畿地區的縣，但實際上相當於一個大州的州牧。如果從臺府的地位來比較，御史臺比京兆府重要。韓愈兼任御史大夫，李紳是御史中丞。雖然御史大夫的官位高於御史中丞，但韓愈和李紳各有輕重。這就是引發他們爭論的原因。韓愈很早就看到了事情的苗頭。

【English Translation】 English version: Did he truly understand the profundity of Buddha's teachings? Some say his conduct during mourning surpassed ordinary people. This also praises his ability to practice Buddhism. Others say, collect his significant deeds, write a biography, and entrust it to a gentleman skilled in writing, to seek his immortality. Did Han Yu also hope that people would be encouraged to believe in Buddhism? I examined that when Han Yu wrote the biography, he was already thirty-four or five years old and held positions such as Doctor and Censor in the court. Han Yu himself said that he had always read and written, and the doctrines of Yang Zhu, Mo Di, Sakyamuni, and Lao Tzu could not enter his heart. At this time, he began to praise the deeds of Buddhism. Could it be that Han Yu, as he grew older and his spirit became clearer, began to understand the principles and felt that Buddha's teachings were the most profound? Although he later slightly criticized Buddhism (such as the matter of 'Debating the Buddha's Bone' (Bian Fo Gu)), would he outwardly focus on Confucianism to protect his reputation, while inwardly silently valuing the mysteries of Buddhism? Otherwise, why would he, even in his old age, interact so diligently with the monk Da Dian (Da Dian) with reason and principle? The Buddha is the greatest among men. Can he be slandered? Slandering him only harms oneself; what harm does it do to the Buddha? Although the essay 'On the Origin of the Way' (Yuan Dao) first rejected Buddhism, why was it so excessive? And the biography praised Buddhism, why was it so focused? Han Yu was originally inconsistent in his virtues (Note: Han Yu wrote 'Explanation of Advancement in Learning' (Jin Xue Jie), saying that he outwardly rejected Buddhism and Taoism, so his writing of 'On the Origin of the Way' came first). Fifteenth I read the 'History of the Tang Dynasty' (Tang Shu) and saw Han Yu and Li Shen arguing about the Censorate's (Yu Shi Tai) participation in politics, exchanging documents, and discussing the powers of the Censorate and the Capital Prefecture (Jing Zhao Fu). From this, I saw Han Yu's stubborn character, his fondness for arguing, his disrespectful words, and his loud clamor, which caused public criticism. When I read Han Yu's 'On the Capital Magistrate Not Participating in the Censorate, Reply to a Friend's Letter' (Lun Jing Yin Bu Tai Can Da You Ren Shu), I also saw his hasty tone, sharp words, and endless arguments. Alas, Han Yu and Li Shen were both famous ministers of the Tang Dynasty, why were they like this when they acted? The Tang Dynasty's regulations stipulated that the Censorate was in charge of the country's criminal laws and regulations, used to rectify the court. Although the Capital Prefecture governed the counties in the capital region, it was actually equivalent to the governor of a large state. If compared from the status of the Censorate and the Prefecture, the Censorate was more important than the Prefecture. Han Yu concurrently served as Censor-in-chief (Yu Shi Da Fu), and Li Shen was the Deputy Censor-in-chief (Yu Shi Zhong Cheng). Although the position of Censor-in-chief was higher than that of Deputy Censor-in-chief, Han Yu and Li Shen each had their own importance. This is what triggered their dispute. Han Yu saw the signs of things early on.

當避而讓之可也。不然姑從朝廷之舊儀。何乃使之輒爭。春秋時滕侯薛侯朝魯而爭長。孔子惡其無禮書之。遺左丘明而發其微旨。聖人豈不因前而戒后乎。紳愈縱不能見幾稍悟。豈不念春秋之法而懼之耶。然李氏吾不論也。韓子自謂專儒。毅然欲為聖人之徒。是亦知儒有爵位相先者。久相待遠相致者。在醜夷不爭者。又曰。君子矜而不爭者。韓子與公垂平生相善。始公垂舉進士時。韓子乃以書稱其才而薦諸陸員外者。及此正可推讓以顧前好乃反爭之。喧譁于朝廷。而韓子儒之行何有。故舊之道安在。使後學當何以取法。假令朝廷優於韓子。詔獨免其臺參。韓子自當以不敢虧朝廷之令式。固宜讓第恭其禮貌日趨於臺參。彼李紳識者。豈不愧且伏也。彼欲嫁禍於二人者。豈不沮其奸計而自悔。豈不歸厚德稱長者于韓子耶。是豈獨當時感愧乎逢吉而已矣。亦垂於後世士大夫之法也。惜乎不能行諸以成就其德。豈韓子力不足而識不至耶。昔廉頗不伏其位。居藺相如之下。宣言欲辱之。而相如至每朝時嘗稱疾。不欲與頗爭列。余嘗愛相如有器識臨事守大體。太史公謂退讓頗名重丘山。宜其有重名也。較此其賢于韓子遠矣。漢孝景之時。竇嬰與田蚡交毀而相爭朝。既出而武安侯怒御史大夫韓安國不專助己。安國因責蚡曰。夫魏其毀

【現代漢語翻譯】現代漢語譯本：應該避開並退讓。如果不能這樣，就暫且遵循朝廷原有的禮儀。為什麼要讓他們爭執呢？春秋時期，滕侯和薛侯朝見魯國時爭奪先後次序，孔子厭惡他們無禮，將此事記載下來，留給左丘明來闡發其中的深意。聖人難道不是因為前事而告誡後人嗎？李紳越來越放縱，不能明察事理，稍加領悟。難道不害怕春秋的法則嗎？然而，李紳我暫且不論。韓愈自稱專心儒學，立志要做聖人的門徒，也應該知道儒家有爵位高低之分，有等待時間長短之分，有在邊遠地區不爭先後之分。又說，君子莊重而不爭執。韓愈與李公垂平素交好。當初李公垂考中進士時，韓愈還寫信稱讚他的才能，並將他推薦給陸員外。到了現在，正應該推讓以顧全以前的交情，反而與他爭執，在朝廷上喧譁。那麼韓愈的儒家行為在哪裡呢？舊交情誼又在哪裡呢？讓後來的學子該如何傚法呢？假如朝廷優待韓愈，下詔只免除他參加臺參，韓愈也應當因為不敢違背朝廷的法令，堅決推讓，恭敬地遵守禮儀，每天都去參加臺參。那麼李紳這樣有見識的人，難道不會感到慚愧而折服嗎？那些想要嫁禍於他們二人的人，難道不會挫敗他們的奸計而後悔嗎？難道不會稱讚韓愈有厚德，是位德高望重的人嗎？這樣做的影響，難道僅僅是當時讓逢吉感到慚愧而已嗎？也會成為後世士大夫的法則。可惜韓愈不能這樣做來成就他的德行。難道是韓愈能力不足，見識不夠嗎？從前廉頗不服氣自己的地位低於藺相如，揚言要羞辱他。而藺相如總是每次上朝時就稱病，不願與廉頗爭位。我曾經讚賞藺相如有器量見識，臨事能顧全大局。太史公說他的退讓使廉頗的名聲重如丘山，他有重名是應該的。相比之下，藺相如比韓愈賢明多了。漢孝景帝時，竇嬰與田蚡互相詆譭，在朝廷上爭鬥。退朝後，武安侯（田蚡）惱怒御史大夫韓安國不全力幫助自己，韓安國因此責備田蚡說：『魏其（竇嬰）詆譭 English version: It would be appropriate to avoid and yield. If that's not possible, then temporarily follow the established rituals of the court. Why cause them to contend? During the Spring and Autumn period, when the Marquis of Teng and the Marquis of Xue paid tribute to Lu, they argued over precedence. Confucius detested their lack of propriety, recorded the event, and left it to Zuo Qiuming to elucidate its deeper meaning. Did the sage not use past events to warn future generations? Li Shen is becoming increasingly unrestrained, unable to discern reason or comprehend even slightly. Is he not afraid of the laws of the Spring and Autumn Annals? However, I will set aside Li Shen for now. Han Yu claims to be devoted to Confucianism and aspires to be a disciple of the sages. He should also know that within Confucianism, there are distinctions in rank, differences in the length of waiting, and instances of not contending in remote regions. Furthermore, it is said that a gentleman is dignified and does not contend. Han Yu and Li Gongchui were good friends in ordinary times. When Li Gongchui passed the imperial examination, Han Yu even wrote a letter praising his talent and recommending him to Lu Yuanwai. Now, he should yield to preserve their former friendship, but instead, he contends with him, causing a commotion in the court. Where is Han Yu's Confucian conduct? Where is the friendship of old? How should later scholars emulate him? Suppose the court favors Han Yu and issues an edict exempting him from attending the Taican (臺參, a type of court meeting), Han Yu should insist on not disobeying the court's decree, firmly yield, respectfully observe the rituals, and attend the Taican every day. Then, would not discerning people like Li Shen feel ashamed and submit? Would not those who seek to shift the blame onto the two of them thwart their treacherous plans and regret their actions? Would they not praise Han Yu for his virtue and call him a respected elder? Would the impact of this only cause Feng Ji to feel ashamed at the time? It would also become a model for scholar-officials of later generations. It is a pity that Han Yu cannot act in this way to perfect his virtue. Is it that Han Yu lacks the ability or the insight? In the past, Lian Po was not satisfied with his position below Lin Xiangru and declared that he wanted to humiliate him. But Lin Xiangru always claimed illness every time he went to court, unwilling to contend with Lian Po. I have always admired Lin Xiangru for his capacity and insight, and for his ability to consider the overall situation when facing difficulties. The Grand Historian said that his yielding made Lian Po's reputation as heavy as a mountain, and it was fitting that he had a great reputation. Compared to this, Lin Xiangru is far more virtuous than Han Yu. During the reign of Emperor Jing of the Han Dynasty, Dou Ying and Tian Fen slandered each other and fought in court. After the court session, the Marquis of Wu'an (武安侯, title of Tian Fen) was angry that the Grand Secretary Han Anguo did not fully support him, so Han Anguo rebuked Tian Fen, saying, 'Wei Qi (魏其, Dou Ying) slanders'

【English Translation】 It would be appropriate to avoid and yield. If that's not possible, then temporarily follow the established rituals of the court. Why cause them to contend? During the Spring and Autumn period, when the Marquis of Teng (滕侯, a marquis of the State of Teng) and the Marquis of Xue (薛侯, a marquis of the State of Xue) paid tribute to Lu, they argued over precedence. Confucius detested their lack of propriety, recorded the event, and left it to Zuo Qiuming to elucidate its deeper meaning. Did the sage not use past events to warn future generations? Li Shen is becoming increasingly unrestrained, unable to discern reason or comprehend even slightly. Is he not afraid of the laws of the Spring and Autumn Annals? However, I will set aside Li Shen for now. Han Yu claims to be devoted to Confucianism and aspires to be a disciple of the sages. He should also know that within Confucianism, there are distinctions in rank, differences in the length of waiting, and instances of not contending in remote regions. Furthermore, it is said that a gentleman is dignified and does not contend. Han Yu and Li Gongchui were good friends in ordinary times. When Li Gongchui passed the imperial examination, Han Yu even wrote a letter praising his talent and recommending him to Lu Yuanwai. Now, he should yield to preserve their former friendship, but instead, he contends with him, causing a commotion in the court. Where is Han Yu's Confucian conduct? Where is the friendship of old? How should later scholars emulate him? Suppose the court favors Han Yu and issues an edict exempting him from attending the Taican (臺參, a type of court meeting), Han Yu should insist on not disobeying the court's decree, firmly yield, respectfully observe the rituals, and attend the Taican every day. Then, would not discerning people like Li Shen feel ashamed and submit? Would not those who seek to shift the blame onto the two of them thwart their treacherous plans and regret their actions? Would they not praise Han Yu for his virtue and call him a respected elder? Would the impact of this only cause Feng Ji to feel ashamed at the time? It would also become a model for scholar-officials of later generations. It is a pity that Han Yu cannot act in this way to perfect his virtue. Is it that Han Yu lacks the ability or the insight? In the past, Lian Po was not satisfied with his position below Lin Xiangru and declared that he wanted to humiliate him. But Lin Xiangru always claimed illness every time he went to court, unwilling to contend with Lian Po. I have always admired Lin Xiangru for his capacity and insight, and for his ability to consider the overall situation when facing difficulties. The Grand Historian said that his yielding made Lian Po's reputation as heavy as a mountain, and it was fitting that he had a great reputation. Compared to this, Lin Xiangru is far more virtuous than Han Yu. During the reign of Emperor Jing of the Han Dynasty, Dou Ying and Tian Fen slandered each other and fought in court. After the court session, the Marquis of Wu'an (武安侯, title of Tian Fen) was angry that the Grand Secretary Han Anguo did not fully support him, so Han Anguo rebuked Tian Fen, saying, 'Wei Qi (魏其, Dou Ying) slanders'

君。君當免冠解印綬而歸可。曰臣幸得待罪。固非其任。魏其言皆是也。如此則上必多君有讓德。今人毀君。君亦毀之。譬如賈豎女子爭言。何其無大體也。韓子當時雖幸無御史之責。今其垂之史書而取笑萬世之識者。其又甚於安國之讓也。慎之哉。慎之哉。

第十六

韓子為鱷魚文與魚。而告之世。謂鱷魚因之而逝。吾以為不然。鱷魚乃昆蟲無知之物者也。豈能辨韓子之文耶。然使韓子有誠必能感動於物以誠即已。何必文乎。文者聖人所以待人者也。遺蟲魚以文。不亦賤乎。人哉文之。其人猶有所不知況昆蟲歟。謂鱷魚去之。吾恐其未然。唐書雖稱之。亦史氏之不辨也。

第十七

韓子與孟簡尚書書曰。來示云。有人傳愈近少奉釋氏者。傳者之妄也。潮州時有一老僧號大顛。頗聰明識道理實能外形骸以理自勝。不為事物侵亂。要自以為難得。因與往來。及祭神至海上。遂造其廬。及來袁州留衣與之別。乃人之情。非崇信其法求福田利益也。噫韓子雖強為之言務欲自掩。豈覺其言愈多而其跡愈見。韓子謂大顛實能外形骸而以理自勝不為事物侵亂也者。韓子雖謂人情且爾。亦何免己信其法也矣。夫佛教至論乎福田利益者。正以順理為福。得性如法不為外物所惑。為最利益也。韓子與大顛游。其

【現代漢語翻譯】現代漢語譯本：您應該辭官解下印綬回家。他說：『我很幸運能在這裡任職，但這確實不是我的職責。魏其（指魏其侯竇嬰）說得都對。』這樣，皇上一定會認為您很有謙讓的美德。現在別人詆譭您，您也詆譭別人，這就像市井小販和女子爭吵一樣，多麼沒有大局觀啊！韓愈當時即使沒有受到御史的彈劾，但如今他被記載在史書上，被後世有見識的人嘲笑，這比安國（指李安國）的謙讓還要糟糕。要謹慎啊！要謹慎啊！

第十六

韓愈寫了《鱷魚文》給鱷魚看，並宣告天下，說鱷魚因此而離開了。我認為不是這樣的。鱷魚是昆蟲，是沒有知覺的東西，怎麼能辨別韓愈的文章呢？然而，如果韓愈有誠意，一定能感動萬物，以誠意就足夠了，何必用文章呢？文章是聖人用來對待人的，用文章給昆蟲看，不是太輕賤了嗎？用文章給人類看，人類尚且有所不知，更何況昆蟲呢？說鱷魚離開了，我恐怕不是這樣。唐書雖然這樣記載，也是史官沒有辨別清楚。

第十七

韓愈給孟簡尚書寫信說：『來信說，有人傳說我最近稍微信奉佛教。這是傳言的錯誤。我在潮州的時候，有一個老和尚，名叫大顛（指潮州龍山寺僧人），頗為聰明，懂得道理，確實能夠超脫形骸，用理性戰勝自己，不被外物所侵擾。他自認為很難得，因此我與他交往。等到祭神到海邊時，就去他的住所。等到我來袁州時，留下衣服與他告別，這是人之常情，不是崇信他的佛法，尋求福田利益。』唉！韓愈雖然極力辯解，想要掩飾自己，難道沒覺得他說得越多，他的痕跡就越明顯嗎？韓愈說大顛確實能夠超脫形骸，用理性戰勝自己，不被外物所侵擾，韓愈雖然說是人之常情，又怎麼能免除自己信奉他的佛法呢？佛教最講究福田利益，正是以順應天理為福，得見本性，如法修行，不被外物所迷惑，才是最大的利益。韓愈與大顛交往，他的

【English Translation】 English version: You should remove your hat and unfasten your seal, then return home. He said, 'I am fortunate to have been given the opportunity to serve here, but this is indeed not my responsibility. What Wei Qi (referring to Marquis Wei Qi, Dou Ying) said is all correct.' In this way, the emperor will surely think that you have the virtue of yielding. Now others slander you, and you slander others, which is like petty merchants and women quarreling, how lacking in overall perspective! Even if Han Yu was not impeached by the censor at the time, he is now recorded in history books and ridiculed by knowledgeable people of later generations, which is even worse than An Guo's (referring to Li An Guo) yielding. Be careful! Be careful!

Sixteenth

Han Yu wrote the 'Crocodile Text' for the crocodile to read and announced it to the world, saying that the crocodile left because of it. I don't think so. Crocodiles are insects, things without consciousness, how can they distinguish Han Yu's writing? However, if Han Yu had sincerity, he would surely be able to move all things, and sincerity would be enough, why use writing? Writing is what sages use to treat people, using writing to show insects, isn't it too demeaning? Using writing to show humans, humans still don't know everything, let alone insects? Saying that the crocodile left, I'm afraid it's not like that. Although the Tang History records it like this, it is also because the historians did not distinguish clearly.

Seventeenth

Han Yu wrote a letter to Minister Meng Jian, saying, 'The letter said that someone rumored that I have recently slightly believed in Buddhism. This is a false rumor. When I was in Chaozhou, there was an old monk named Da Dian (referring to the monk of Longshan Temple in Chaozhou), who was quite intelligent, understood the principles, and was indeed able to transcend physical form, overcome himself with reason, and not be disturbed by external things. He considered himself rare, so I associated with him. When worshiping gods by the sea, I went to his residence. When I came to Yuanzhou, I left clothes to say goodbye to him, which is human nature, not worshiping his Dharma, seeking blessings and benefits.' Alas! Although Han Yu tried his best to defend himself, wanting to cover himself up, didn't he feel that the more he said, the more obvious his traces became? Han Yu said that Da Dian was indeed able to transcend physical form, overcome himself with reason, and not be disturbed by external things. Although Han Yu said it was human nature, how can he avoid believing in his Dharma himself? Buddhism emphasizes the benefits of the field of merit, which is precisely to take following the principles of nature as a blessing, seeing one's nature, practicing according to the Dharma, and not being confused by external things, which is the greatest benefit. Han Yu associated with Da Dian, his

預談理論性。已廁其福田利益矣。韓子何不思以為感。乃復云云。吾少時讀大顛禪師書見其謂。韓子嘗問大顛曰。云何為道。大顛即默然良久。韓子未及諭旨。其弟子三平者遂擊其床大顛顧謂三平何為。三平曰。先以定動后以智拔。韓子即曰。愈雖問道于師。乃在此上人處得入。遂拜之。以斯驗韓子所謂以理自勝者是也。韓子雖巧說多端欲護其儒名。亦何以逃識者之所見笑耶。大凡事不知即已。不信即休。烏有知其道之如此。信其徒之如是。而反排其師忍毀其法。君子處心豈當然乎。大顛者佛之弟子也。佛者大顛之師也。夫弟子之道。固從其師之所得也。韓子善其弟子之道。而必斥其師。猶重人子孫之義方而輕其祖禰。孰謂韓子知禮乎。又曰。積善積惡殃慶各自以其類至。何有去聖人之道。舍先王之法。而從夷狄之教以求福利也。此韓子未之思也。夫聖人之道善而已矣。先王之法治而已矣。佛以五戒勸世。豈欲其亂耶。佛以十善導人。豈欲其惡乎。書曰。為善不同。同歸于治。是豈不然哉。若其教人解情妄捐身世。修潔乎神明。此乃吾佛大聖人之大觀。治其大患以神道設教者也。其為善抑又至矣深矣。廣大悉備矣。不可以世道輒較也。孔子曰。君子之於天下也。無適也無莫也。義之與比。義也者理也。謂君子理當即與

【現代漢語翻譯】現代漢語譯本：預先談論理論性。已經沾染了佛田的利益了。韓愈為什麼不思考並心懷感激呢？卻又說那些話。我年輕時讀大顛禪師的書，看到其中說，韓愈曾經問大顛：『什麼是道？』大顛就沉默了很久。韓愈沒有領悟其中的旨意。他的弟子三平就敲擊禪床。大顛回頭問三平做什麼。三平說：『先用定力使他動搖，然後用智慧拔除他的疑惑。』韓愈就說：『我雖然向老師問道，卻是在這位上人處得到了領悟。』於是拜謝三平。由此可以驗證韓愈所說的用理智戰勝自己就是這樣。韓愈雖然巧言多端，想要維護他的儒家名聲，又怎麼能逃過有識之士的嘲笑呢？大凡事情，不知道就算了，不相信就罷了。哪裡有知道佛道是這樣的，相信他的弟子是那樣的，反而排斥他的老師，忍心詆譭佛法呢？君子的處世之心難道應該是這樣嗎？大顛是佛的弟子啊。佛是大顛的老師啊。做弟子的道理，本來就是從他的老師那裡學來的。韓愈讚賞他的弟子的行為，卻一定要排斥他的老師，就像重視人家的子孫的義行，卻輕視他們的祖先。誰說韓愈懂得禮儀呢？他又說：『積累善行或惡行，災禍或幸福各自按照類別到來。哪裡有捨棄聖人的道理，拋棄先王的法度，而去信奉夷狄的教義來尋求福利的呢？』這是韓愈沒有思考過的。聖人的道理就是行善罷了。先王的法度就是治理罷了。佛用五戒勸誡世人，難道是想讓他們作亂嗎？佛用十善引導人們，難道是想讓他們作惡嗎？《尚書》說：『為善的方法不同，最終都歸於治理。』難道不是這樣嗎？至於佛所教導的，是讓人解脫情感的迷惑，捨棄對身外之物的執著，修養純潔的精神。這乃是我們佛的大聖人的偉大見解，治理人們的根本問題，用神道來設教。這種行善實在是太深刻了，太廣大了，完全具備了。不可以世俗的道理來衡量。孔子說：『君子對於天下事，沒有一定要做的，也沒有一定不做的，只要合乎義就行了。』義就是理，意思是君子認為合乎道理就去做。 English version: To discuss the theoretical beforehand. One has already benefited from the field of merit. Why doesn't Han Yu reflect and feel grateful? Yet he speaks such words. When I was young, I read the book of Zen Master Da Dian (大顛禪師, a Zen master), and saw that Han Yu (韓愈, a Confucian scholar and official) once asked Da Dian, 'What is the Dao (道, the Way)?' Da Dian remained silent for a long time. Han Yu did not understand the meaning. His disciple San Ping (三平, Da Dian's disciple) then struck the Zen bed. Da Dian turned around and asked San Ping what he was doing. San Ping said, 'First use concentration to move him, then use wisdom to remove his doubts.' Han Yu then said, 'Although I asked the teacher about the Dao, I gained insight from this superior person.' So he bowed to San Ping. This verifies what Han Yu meant by overcoming oneself with reason. Although Han Yu is eloquent and wants to protect his Confucian reputation, how can he escape the ridicule of those who are knowledgeable? In general, if you don't know something, then so be it; if you don't believe it, then leave it alone. How can one know that the Buddhist Dao is like this, believe that his disciples are like that, and yet reject his teacher and cruelly slander the Dharma (法, Buddhist teachings)? Is this how a gentleman should behave? Da Dian is a disciple of the Buddha (佛, the awakened one). The Buddha is the teacher of Da Dian. The way of a disciple is naturally learned from his teacher. Han Yu praises the way of his disciple, but insists on rejecting his teacher, like valuing the righteousness of someone's descendants while belittling their ancestors. Who would say that Han Yu knows propriety? He also said, 'Accumulating good or evil, calamity or fortune, each arrives according to its kind. How can one abandon the way of the sages, discard the laws of the former kings, and follow the teachings of the barbarians to seek blessings?' This is what Han Yu has not considered. The way of the sages is simply to do good. The laws of the former kings are simply to govern. Does the Buddha, with the Five Precepts (五戒, five basic ethical guidelines), want people to create chaos? Does the Buddha, with the Ten Virtues (十善, ten virtuous actions), guide people to do evil? The Book of Documents says, 'Different ways of doing good all lead to governance.' Is this not so? As for what the Buddha teaches, it is to liberate people from the delusions of emotions, to abandon attachment to worldly things, and to cultivate a pure spirit. This is the great vision of our Buddha, the great sage, to address the fundamental problems of people, and to establish teachings through spiritual means. This kind of doing good is truly profound, vast, and complete. It cannot be measured by worldly standards. Confucius said, 'The gentleman, in dealing with the world, has no fixed preferences or dislikes, but follows what is right.' Righteousness is reason, meaning that the gentleman does what he considers reasonable.

【English Translation】 English version: To discuss the theoretical beforehand. One has already benefited from the field of merit. Why doesn't Han Yu reflect and feel grateful? Yet he speaks such words. When I was young, I read the book of Zen Master Da Dian (大顛禪師, a Zen master), and saw that Han Yu (韓愈, a Confucian scholar and official) once asked Da Dian, 'What is the Dao (道, the Way)?' Da Dian remained silent for a long time. Han Yu did not understand the meaning. His disciple San Ping (三平, Da Dian's disciple) then struck the Zen bed. Da Dian turned around and asked San Ping what he was doing. San Ping said, 'First use concentration to move him, then use wisdom to remove his doubts.' Han Yu then said, 'Although I asked the teacher about the Dao, I gained insight from this superior person.' So he bowed to San Ping. This verifies what Han Yu meant by overcoming oneself with reason. Although Han Yu is eloquent and wants to protect his Confucian reputation, how can he escape the ridicule of those who are knowledgeable? In general, if you don't know something, then so be it; if you don't believe it, then leave it alone. How can one know that the Buddhist Dao is like this, believe that his disciples are like that, and yet reject his teacher and cruelly slander the Dharma (法, Buddhist teachings)? Is this how a gentleman should behave? Da Dian is a disciple of the Buddha (佛, the awakened one). The Buddha is the teacher of Da Dian. The way of a disciple is naturally learned from his teacher. Han Yu praises the way of his disciple, but insists on rejecting his teacher, like valuing the righteousness of someone's descendants while belittling their ancestors. Who would say that Han Yu knows propriety? He also said, 'Accumulating good or evil, calamity or fortune, each arrives according to its kind. How can one abandon the way of the sages, discard the laws of the former kings, and follow the teachings of the barbarians to seek blessings?' This is what Han Yu has not considered. The way of the sages is simply to do good. The laws of the former kings are simply to govern. Does the Buddha, with the Five Precepts (五戒, five basic ethical guidelines), want people to create chaos? Does the Buddha, with the Ten Virtues (十善, ten virtuous actions), guide people to do evil? The Book of Documents says, 'Different ways of doing good all lead to governance.' Is this not so? As for what the Buddha teaches, it is to liberate people from the delusions of emotions, to abandon attachment to worldly things, and to cultivate a pure spirit. This is the great vision of our Buddha, the great sage, to address the fundamental problems of people, and to establish teachings through spiritual means. This kind of doing good is truly profound, vast, and complete. It cannot be measured by worldly standards. Confucius said, 'The gentleman, in dealing with the world, has no fixed preferences or dislikes, but follows what is right.' Righteousness is reason, meaning that the gentleman does what he considers reasonable.

不專此不蔑彼。韓子徒見佛教之跡。不睹乎佛教聖人之所以為教之理。宜其茍排佛老也。文中子曰。觀極讜議知佛教可以一矣。此固韓子之不知也。又曰。且彼佛者果何人哉。其行事類君子耶小人耶。若君子也。必不妄加禍於守道之人。如小人也。其身已死其鬼不靈云云。此乃韓子疑之之甚也。既未決其類君子小人。烏可輒便毀佛耶。其閭巷凡庸之人最為無識。欲相詬辱也。猶知先探彼所短果可罵者。乃始罵而揚之。今韓子疑佛。未辨其類。君子之長小人之短。便酷詆之。不亦暴而妄乎哉。幾不若彼閭巷之人為意之審也。謂佛為大聖人。猶不足以盡佛。況君子小人耶。雖古今愚鄙之人。皆知佛非可類夫君子小人。而韓子獨以君子小人類佛。又況疑之而自不決乎。誠可笑也。又曰。天地神祇昭布森列。非可誣也。又肯令其鬼行胸臆作威福于其間哉。夫天地神祇誠不可誣。固如韓子之言。但其欲賴天地神祇不令鬼作威福。此又韓子識理不至也。茍自知其所知詣理。理當斥斥之。理不當斥則不斥。知明則不待外助。理當則天地自順。吾輩於事是非抑揚。特資此矣。不類韓子外引神祇以為咒矢而賴之也。易曰。先天而天弗違。後天而奉天時。天且弗違。況於人乎。況于鬼神乎。韓子之徒。何嘗彷彿見乎聖人之心耶。劉昀唐書謂

。韓輩抵排佛老於道未弘誠不私也。史臣之是非不謬也矣。

第十八

昔陽城以處士被詔遷諫議大夫。久之其諫爭未見。眾皆以虛名譏城。謂其忝也。而韓子遂作諫臣論非之。其意亦以城既處諫官。而使天下不聞其諫爭之言。豈有道之士所為乎。逮城出守道州。以善政聞。而韓子為序送太學生何堅還城之州。又特賢城所治為有道之國。特比漢之黃霸為穎川時。感鳳鳥集鳴之賀。余小時視此二說。怪韓子議論不定。而是非相反。夫是必是之。非必非之。何其前後混惑如此。古今所論。謂聖賢正以其能知人于未名之間。見事于未然之時也。昔王𤀹有大志。其未效之時。人皆笑之。唯羊叔子謂其必堪大事。而善待之。而𤀹果立功于晉。唐征淮西之時。李光顏初碌碌於行伍。人未之識。獨裴中立稱其才于憲宗。不數日奏光顏能大破賊兵。晉時戴睎少有才惠。人皆許以有遠政。唯嵇侍中謂其必不成器。其後睎果以無行被斥。故唐晉書稱其知人。而稽羊裴晉公三君子之美。灼灼然照萬世矣。韓子賢者。其識鑒人物固宜如此也。使賢城果賢。方其諫爭未有所聞之時。韓子當推之以質眾人之相譏。豈前既不賢。其後因時之所美。而隨又賢之。若是則韓子稱其有道無道。是皆因人乃爾。豈韓子能自知之耶。余視唐書。見陽子

【現代漢語翻譯】現代漢語譯本：韓愈等人排斥佛老，是因為他們認為佛老之道沒有弘揚誠實和公正。史官的評論沒有錯。

第十八

過去，陽城以隱士的身份被皇帝下詔任命為諫議大夫（官名，負責規勸皇帝的官員）。很久之後，沒有看到他有什麼諫諍之舉。大家都因為他徒有虛名而譏笑陽城，認為他不稱職。於是韓愈就寫了《諫臣論》來批評他，他的意思是陽城既然身居諫官之位，卻讓天下聽不到他諫諍的言論，這難道是有道之士所為嗎？等到陽城出任道州刺史（地方行政長官），以善政聞名，韓愈又寫序文送太學生何堅返回陽城所在的道州，還特別稱讚陽城治理的地方是有道的國家，特別將他比作漢朝的黃霸擔任穎川太守時，感應到鳳凰聚集鳴叫的祥瑞。我小時候看到這兩種說法，奇怪韓愈的議論前後不一致，而是非顛倒。認為對的就一定要肯定，認為錯的就一定要否定，為什麼他前後如此迷惑不清呢？古今的評論都說，聖賢正是因為他們能在一個人未成名時就瞭解他，在事情未發生時就預見到它。過去，王濬（人名）有遠大的志向，在他還沒有成就的時候，人們都嘲笑他，只有羊祜（人名）認為他一定能擔當大任，並且善待他，而王濬果然在晉朝建立了功勛。唐朝征討淮西的時候，李光顏（人名）起初只是軍隊里一個默默無聞的小兵，沒有人認識他，只有裴中立（人名）向憲宗皇帝稱讚他的才能，沒過幾天，奏報就說李光顏能夠大破賊兵。晉朝的戴睎（人名）年少時就很有才華和智慧，人們都認為他將來一定能成為有作為的官員，只有嵇侍中（官名）認為他一定不會成器，後來戴睎果然因為行為不端而被罷官。所以《唐書》《晉書》都稱讚他們善於識人，而嵇康、羊祜、裴晉公（裴度）三位君子的美名，光輝燦爛地照耀著萬世。韓愈是賢人，他識別人物的見識本來應該如此。如果陽城確實是賢能之人，當他的諫諍還沒有被人們聽到的時候，韓愈就應當用他的品質來反駁眾人的譏笑。難道是先前認為他不賢能，後來因為時勢的讚美，又隨著稱讚他賢能嗎？如果是這樣，那麼韓愈稱讚他有道或無道，都是因為別人才這樣說，難道韓愈自己能知道嗎？我看《唐書》，看到陽城

【English Translation】 English version: Han Yu and others rejected Buddhism and Taoism because they believed that the doctrines of Buddhism and Taoism did not promote honesty and impartiality. The historian's comments are not wrong.

Section 18

In the past, Yang Cheng was summoned by the emperor as a recluse to be appointed as Jianyi Daifu (a court official responsible for advising the emperor). After a long time, no remonstrance from him was seen. Everyone ridiculed Yang Cheng for his false reputation, thinking he was incompetent. Therefore, Han Yu wrote 'On Remonstrating Officials' to criticize him, meaning that since Yang Cheng held the position of a remonstrating official, he allowed the world not to hear his words of remonstrance. Could this be what a virtuous person would do? When Yang Cheng was appointed as the prefect of Daozhou (a local administrative official), he became famous for his good governance. Han Yu then wrote a preface to send the imperial student He Jian back to Daozhou where Yang Cheng was located, and he especially praised the place governed by Yang Cheng as a virtuous country, particularly comparing him to Huang Ba of the Han Dynasty when he served as the governor of Yingchuan, sensing the auspicious omen of phoenixes gathering and singing. When I was young, I saw these two statements and wondered why Han Yu's arguments were inconsistent and his rights and wrongs were reversed. He believed that what was right must be affirmed, and what was wrong must be denied. Why was he so confused and unclear before and after? Ancient and modern commentators have said that sages are able to understand a person before he becomes famous and foresee things before they happen. In the past, Wang Jun (personal name) had great ambitions. When he had not yet achieved anything, people laughed at him, but only Yang Hu (personal name) believed that he would be able to take on great responsibilities and treated him well. Wang Jun indeed established meritorious service in the Jin Dynasty. When the Tang Dynasty was conquering Huaixi, Li Guangyan (personal name) was initially just an unknown soldier in the army, and no one knew him. Only Pei Zhongli (personal name) praised his talent to Emperor Xianzong, and within a few days, the report said that Li Guangyan was able to defeat the rebel army. In the Jin Dynasty, Dai Xi (personal name) was very talented and intelligent when he was young, and people thought that he would definitely become an accomplished official in the future. Only Shi Zhong (official title) Ji Kang believed that he would not become a useful person. Later, Dai Xi was indeed dismissed for his misconduct. Therefore, the 'Book of Tang' and the 'Book of Jin' praised them for their ability to recognize people, and the beautiful names of Ji Kang, Yang Hu, and Pei Jingong (Pei Du) shine brightly on all ages. Han Yu is a virtuous person, and his insight into identifying people should have been like this. If Yang Cheng was indeed a virtuous person, when his remonstrance had not yet been heard by people, Han Yu should have used his qualities to refute the ridicule of the people. Could it be that he previously thought he was not virtuous, and later because of the praise of the times, he then praised him as virtuous? If this is the case, then Han Yu's praise of him as virtuous or unvirtuous is all because of others. Could Han Yu know it himself? I read the 'Book of Tang' and saw Yang Cheng

素君子人也。非其賢為太守而不賢于諫官。乃韓子自不知陽耳。韓子謂。亢宗居諫官之職。而欲守處士之志。乃引易蠱之上九與蹇之六二交辭。以折其行事。此陽氏居官。自有王臣謇謇之意。而韓子不見。按唐書。正(避后諱)元之初。諫官紛紛競言。事細碎者無不聞達。天子益厭苦之。然當此亢宗自山林以有道詔為諫列。固宜相時而發。烏可如他諫臣龂龂遽騁口舌以重人主厭惡。詳亢宗在官而人不見其諫爭者。非不言也。蓋用禮五諫之義。而其所發微直自有次序。不可得而輒見。其五諫也者。曰諷。曰順。曰窺。曰指。曰陷也。諷諫者。謂知禍患之萌而諷告之也。順諫者。謂出詞遜順不逆君心。窺諫者。謂視君顏色而諫。指諫者。謂質指其事而諫。陷諫者。謂言國之害而忘生為君也。然其事未至亡國大害於政。則未可以指陷也。指陷謂言直而氣厲。激怒於人主。失身多而濟事少也。魏文正曰。臣愿陛下使臣為良臣。勿使臣為忠臣。忠臣縱殺身有直諫之名。而不益其事。更彰君之惡。若是則諷諫果優隱於直諫。直諫豈不為不得已而用之耶。故古之聖賢多尚諷諫。孔子曰。吾從其諷諫乎。禮曰。為人臣之禮不顯諫。又曰。事君欲諫而不欲陳。此豈不然乎。陽子蓋如此之謂也。及裴延齡輩用事。邪人為黨。傾覆宰相。大害

【現代漢語翻譯】現代漢語譯本：素君子（指品行高尚的人）啊！不是因為亢宗（人名）擔任太守是賢能的，而擔任諫官就不賢能。而是韓愈（韓子，人名）自己不瞭解陽亢宗罷了。韓愈認為，亢宗身居諫官之職，卻想堅守隱士的志向，於是引用《易經》蠱卦的上九爻和蹇卦的六二爻的爻辭交錯使用，來駁斥他的行為。這是因為陽亢宗身居官位，自有作為王臣忠誠直言的用意，而韓愈沒有看到。查閱《唐書》，德宗（唐德宗，避諱）貞元初年，諫官們紛紛爭相進言，事情再細小瑣碎的，沒有不被皇帝知曉的，天子因此更加厭惡他們。然而當時亢宗從山林被朝廷以有道之名徵召為諫官，本來就應該審時度勢而發表意見，怎麼能像其他諫官那樣喋喋不休地急於逞口舌之快，加重人主的厭惡呢？仔細考察亢宗在官位上而人們沒有看到他與人爭辯，不是他不說話，而是他運用了《禮記》中五種諫諍的方式，而且他所發表的意見委婉正直，自有次序，不可能輕易被看出來。這五種諫諍的方式是：諷、順、窺、指、陷。諷諫，是指知道禍患的苗頭而委婉地告知君主。順諫，是指說話委婉順從，不違逆君主的心意。窺諫，是指觀察君主的臉色而進諫。指諫，是指直接指出事情而進諫。陷諫，是指爲了君主而忘記自身，指出國家的危害。然而事情還沒有到亡國或者對政治有很大危害的地步，就不可以用指諫和陷諫。指諫和陷諫是指言辭直接而語氣嚴厲，激怒君主，往往自身遭禍而對事情的幫助卻很少。魏文正（魏徵，人名）說：『我希望陛下讓我做良臣，不要讓我做忠臣。忠臣即使犧牲生命而有直諫的名聲，卻不能增益事情，反而更加彰顯君主的過失。』像這樣，那麼諷諫確實比直諫更為高明，直諫難道不是不得已才使用的嗎？所以古代的聖賢大多崇尚諷諫。孔子說：『我贊成諷諫吧！』《禮記》說：『作為臣子的禮儀是不公開地勸諫。』又說：『侍奉君主，想要勸諫卻不想要直陳。』這難道不是這樣嗎？陽亢宗大概就是這樣做的。等到裴延齡（人名）之流掌權，邪惡之人結成朋黨，傾覆宰相，造成極大的危害

【English Translation】 English version: Su Junzi (a person of noble character)! It's not that Kang Zong (name of a person) was virtuous as a prefect but not virtuous as a remonstrating official. It was Han Yu (Hanzi, name of a person) himself who didn't understand Yang Kang Zong. Han Yu believed that Kang Zong, holding the position of a remonstrating official, wanted to adhere to the aspirations of a recluse, so he quoted the lines from the upper ninth line of the Gu hexagram and the sixth second line of the Jian hexagram in the 'I Ching' interchangeably to refute his actions. This is because Yang Kang Zong, holding an official position, naturally had the intention of being a loyal and outspoken minister, but Han Yu didn't see it. According to the 'Tang Shu' (History of the Tang Dynasty), in the early years of Zhenyuan (reign title of Emperor Dezong of Tang, avoiding the emperor's personal name), the remonstrating officials vied with each other to offer advice, and even the smallest and most trivial matters were brought to the emperor's attention, which made the emperor even more disgusted with them. However, at that time, Kang Zong was summoned from the mountains and forests to become a remonstrating official because of his virtue, so he should have assessed the situation and expressed his opinions accordingly. How could he be like other remonstrating officials who were eager to show off their eloquence and increase the emperor's disgust? Upon careful examination, the reason why people didn't see Kang Zong arguing with others while he was in office was not that he didn't speak, but that he used the five methods of remonstrance in the 'Book of Rites', and the opinions he expressed were tactful and upright, and had their own order, so they couldn't be easily seen. These five methods of remonstrance are: satire, compliance, observation, directness, and self-endangerment. Satirical remonstrance refers to tactfully informing the ruler of the signs of disaster. Compliant remonstrance refers to speaking tactfully and compliantly, without going against the ruler's will. Observational remonstrance refers to remonstrating while observing the ruler's expression. Direct remonstrance refers to remonstrating by directly pointing out the matter. Self-endangering remonstrance refers to forgetting oneself for the sake of the ruler and pointing out the dangers to the country. However, if the matter hasn't reached the point of national destruction or great harm to the government, then direct and self-endangering remonstrance shouldn't be used. Direct and self-endangering remonstrance refers to words that are direct and tone that is stern, which angers the ruler, often leading to personal misfortune but little help to the matter. Wei Zheng (name of a person) said: 'I hope Your Majesty will make me a good minister, not a loyal minister. Even if a loyal minister sacrifices his life and has a reputation for direct remonstrance, he cannot add to the matter, but instead highlights the ruler's faults.' In this way, satirical remonstrance is indeed superior to direct remonstrance, and direct remonstrance is only used as a last resort, isn't it? Therefore, the sages of ancient times mostly advocated satirical remonstrance. Confucius said: 'I approve of satirical remonstrance!' The 'Book of Rites' says: 'The etiquette of a minister is not to remonstrate openly.' It also says: 'When serving a ruler, one wants to remonstrate but doesn't want to state it directly.' Isn't this the case? Yang Kang Zong probably did this. When people like Pei Yanling (name of a person) came to power, evil people formed cliques, overthrew the prime minister, and caused great harm.

國政。亢宗不得已。遂與王仲舒伏閣下。一疏論其奸邪。天子果怒欲加罪誅城。會順宗適在東宮。解救僅免。然城諫爭法。經緊緩乃隨其事宜。始城與其二弟日夕痛飲。客茍有造城欲問其所以。城知其意即坐客強之以酒醉客。欲其不暇發語。此足見陽子居官其意有在。雖尋常之士。亦可以揣知陽子之意。韓子何其特昧而遽作論譊譊。輒引尚書君陳之詞而曰。若書所謂則大臣宰相之事。非陽子之所宜行也。是又韓子不知經也。若君陳曰。爾有嘉謨嘉猷則入告爾後于內。爾乃順之於外。曰斯謨斯猷維我后之德也。嗚呼臣人咸若時惟良顯哉。其所以嗚呼也者。蓋慨嘆凡臣於人者咸皆順行此入告順外之道。豈不為良臣大能昭顯其君之德也。孔安國傳之亦然也。如此則入則諫其君。出不使外人知者。何獨在大臣宰相者乃得行之耶。陽子立朝為諫議大夫。其位豈甚下。其官豈甚小。入則諫出則不使人知。豈不宜其所行。孰謂不可耶。夫諫爭自古罕有得其所者。漢之善諫者袁盎汲黯。而言事尚忤觸人主所不陷其身者。賴文武賢主而納諫。其後薛廣德朱云劉輔輩。激怒天子又其甚矣。方陽氏之諫爭。師經有法。在韓子固當推之以教後世可也。更沮之。謬論如此。不亦易乎。

第十九

韓子讀墨謂。孔子必用墨子。墨子必用

【現代漢語翻譯】現代漢語譯本：郭城（Guo Cheng，人名）竭力匡正朝政。亢宗（Kang Zong，人名）不得已，於是與王仲舒（Wang Zhongshu，人名）一起在朝廷門下上書。一份奏疏論述郭城的奸邪。皇帝果然震怒，想要加罪並誅殺郭城全家。恰逢順宗（Shunzong，皇帝名）當時在東宮，出面解救才勉強免於死罪。然而郭城進諫爭辯法令，根據情況的緊急和緩而隨機應變。起初，郭城和他的兩個弟弟日夜痛飲。客人如果來到，郭城知道客人想要詢問他進諫的事情，就讓客人坐下，強行勸酒，讓客人喝醉，使他們沒有空閑說話。這足以看出陽子（Yangzi，指郭城）做官，他的心思有所考慮。即使是普通人，也可以揣測到陽子的意圖。韓愈（Han Yu，人名）為什麼如此糊塗，立刻寫文章大聲議論呢？竟然引用《尚書·君陳》（Shangshu·Jun Chen）中的話，說：『如果像《尚書》所說的那樣，那是大臣宰相的事情，不是陽子應該做的。』這又是韓愈不懂經書了。如果君陳說：『你有好的計謀和建議，就入宮告訴你的君王，在朝廷之外就順從君王的決定。說這些計謀和建議都是我們君王的德行。』唉！臣子們都能夠這樣做，那才是真正賢良啊！他之所以感嘆，是因為感嘆所有做臣子的人都能夠順從並實行這種入宮進諫，在外順從君王決定的方法，豈不是良臣，能夠大大彰顯君王的德行嗎？孔安國（Kong Anguo，人名）的解釋也是這樣。像這樣，那麼在朝廷內進諫君王，在朝廷外不讓外人知道，為什麼只有大臣宰相才能這樣做呢？陽子（Yangzi，指郭城）在朝廷擔任諫議大夫，他的職位難道很低嗎？他的官職難道很小嗎？在朝廷內進諫，在朝廷外不讓人知道，難道不應該這樣做嗎？誰說不可以呢？進諫爭辯，自古以來很少有能夠恰當的。漢朝善於進諫的人，袁盎（Yuan Ang，人名）和汲黯（Ji An，人名），他們進諫時還常常觸犯皇帝，之所以沒有招致殺身之禍，是因為遇到了賢明的君主能夠聽取意見。後來的薛廣德（Xue Guangde，人名）、朱云（Zhu Yun，人名）、劉輔（Liu Fu，人名）等人，激怒皇帝就更加嚴重了。當陽氏（Yang Shi，指郭城）進諫爭辯時，遵循經典，有法度。韓愈本來應該推崇他，用來教導後世，是可以的。反而阻止他，謬論如此，不是太容易了嗎？

第十九

韓愈讀墨子，說：『孔子一定會用墨子，墨子一定會用……』

【English Translation】 English version: Guo Cheng (Guo Cheng, personal name) exerted himself to rectify the affairs of the court. Kang Zong (Kang Zong, personal name) had no choice but to join Wang Zhongshu (Wang Zhongshu, personal name) in submitting a memorial at the court. One memorial discussed Guo Cheng's treachery. The emperor was indeed furious and wanted to punish and execute Guo Cheng's entire family. It happened that Emperor Shunzong (Shunzong, emperor's name) was in the Eastern Palace at the time and intervened to save them from death. However, Guo Cheng advised and debated the laws, adapting to the urgency and leniency of the situation. Initially, Guo Cheng and his two younger brothers drank heavily day and night. If a guest came, Guo Cheng, knowing that the guest wanted to ask about his advice, would have the guest sit down and force him to drink until he was drunk, so that he would not have time to speak. This is enough to show that Yangzi (Yangzi, referring to Guo Cheng) had considerations in his official position. Even ordinary people could guess Yangzi's intentions. Why was Han Yu (Han Yu, personal name) so confused that he immediately wrote an article to argue loudly? He even quoted the words from 'Jun Chen' in the Book of Documents (Shangshu·Jun Chen), saying, 'If it is as the Book of Documents says, then it is the business of ministers and prime ministers, not what Yangzi should do.' This is again Han Yu not understanding the classics. If Jun Chen said, 'If you have good plans and suggestions, then go and tell your ruler in the inner court, and in the outer court, follow your ruler's decisions. Say that these plans and suggestions are all the virtue of our ruler.' Alas! If all the subjects could do this, then they would be truly virtuous! The reason he sighed was because he lamented that all those who are subjects could follow and implement this method of advising the ruler in the inner court and following the ruler's decisions in the outer court. Wouldn't they be good ministers, able to greatly demonstrate the virtue of their ruler? Kong Anguo's (Kong Anguo, personal name) explanation is also like this. Like this, then advising the ruler in the court and not letting outsiders know in the court, why can only ministers and prime ministers do this? Yangzi (Yangzi, referring to Guo Cheng) served as a remonstrance official in the court. Is his position very low? Is his official position very small? Advising in the court and not letting people know outside the court, shouldn't he do this? Who says it is not possible? Since ancient times, there have been few who have been able to advise and argue appropriately. Yuan Ang (Yuan Ang, personal name) and Ji An (Ji An, personal name), who were good at advising in the Han Dynasty, often offended the emperor when they advised, but they did not incur death because they met wise rulers who could listen to opinions. Later, Xue Guangde (Xue Guangde, personal name), Zhu Yun (Zhu Yun, personal name), Liu Fu (Liu Fu, personal name) and others angered the emperor even more severely. When Yang Shi (Yang Shi, referring to Guo Cheng) advised and argued, he followed the classics and had a method. Han Yu should have praised him and used him to teach future generations, which would have been acceptable. Instead, he stopped him, and his fallacious arguments were so easy to refute, wasn't it?

Nineteenth

Han Yu read Mozi and said, 'Confucius will definitely use Mozi, and Mozi will definitely use...'

孔子。不相用不足為孔墨。及與孟簡書。乃曰。二帝三王群聖之道大壞。后之學者無所尋逐。以至於今泯泯也。其禍出於楊墨肆行而莫之禁故也。韓子何其言之反覆如此。惑人而無準也。

第二十

韓子序送高閑曰。今閑師浮屠氏。一死生解外繆。是其為心。必泊然無所起。其於世必淡然無所嗜。韓子為此說。似知佛之法真奧有益人之性命焉。夫一死生者。謂死猶生也。生猶死也。在理若無其生死者也。既見其理不死不生。則其人不貪生不惡死也。夫解外謬者。自其性理之外男女情污嗜慾淫惑百端。皆其謬妄也。繆妄已釋。死生既齊。故其人之性命。乃潔靜而得其至正者也。老子曰。清靜為天下正。斯言似之。夫性命既正。豈必在閑輩待其死而更生為聖神為大至人耶。即當世自真可為正人為至行既賢益賢不善必善。而韓子不須與閑之言。其原道乃曰。絕爾相生養之道。以求其所謂清靜寂滅也。夫清靜寂滅者。正謂導人齊死生解外繆妄情著之累耳。以全夫性命之正者也。韓子為書。不復顧前後。乃遽作原道。而後生末學心不通理。視之以謂韓子之意止乎是也。遂循手跡以至終身。昧其性命而斐然傲佛。不識韓子為言之不思也。就使從閑而言自閑釋氏之所由。非欲推其道為益於世。意茍有益於世而君子何不稱

【現代漢語翻譯】現代漢語譯本：孔子（Kongzi）。不互相傚法，不足以成為孔子（Kongzi）和墨子（Mozi）。以及給孟簡（Meng Jian）的書信中說：『二帝三王和眾多聖人的道義已經完全敗壞，後來的學者無從尋找和追隨，以至於現在都消失殆盡了。』這禍患的根源在於楊朱（Yang Zhu）和墨子（Mozi）的學說肆意流行而沒有人禁止的緣故。韓愈（Han Yu）為什麼這樣前後矛盾地說呢？迷惑人而沒有準則啊。

第二十

韓愈（Han Yu）在送高閑（Gao Xian）的序言中說：『現在高閑（Gao Xian）法師信奉浮屠氏（Futu Shi，佛教），看透生死，解除外在的謬誤。』這就是他的用心。必定是心境淡泊而無所動，對於世事必定是淡然無所愛好。韓愈（Han Yu）說這些話，似乎知道佛法真正深奧，有益於人的性命。所謂『看透生死』，是說死就像生一樣，生就像死一樣，在道理上好像沒有生死一樣。既然明白了其中不死不生的道理，那麼這個人就不會貪生怕死。所謂『解除外在的謬誤』，是指從人的性理之外，男女情慾、嗜好淫亂等各種各樣的東西，都是謬誤虛妄的。謬誤虛妄已經解除，生死既然等同，所以這個人的性命，就能夠純潔安靜而得到最正的境界。老子（Laozi）說：『清靜是天下之正。』這話很相似。性命既然端正，難道一定要像高閑（Gao Xian）這樣的人，等待死後再生，成為聖神，成為偉大的至人嗎？即使在當世，自身真正可以成為正人，行為達到至善，已經賢能的更加賢能，不善良的必定變得善良。韓愈（Han Yu）不需要和高閑（Gao Xian）說這些話。他的《原道》卻說：『斷絕你們相互滋生養育的途徑，來尋求你們所說的清靜寂滅。』所謂清靜寂滅，正是引導人們看透生死，解除外在謬妄情慾的束縛，來保全性命的端正。韓愈（Han Yu）寫文章，不顧前後矛盾，就急忙寫了《原道》，後來的學生理解能力不強，就認為韓愈（Han Yu）的意思僅止於此。於是就按照字面意思去理解，直到終身，矇昧了自己的性命，卻傲慢地誹謗佛教，不明白韓愈（Han Yu）說話是不經過思考的。就算是從高閑（Gao Xian）的角度來說，高閑（Gao Xian）信奉佛教的原因，並不是想推行他的道義來有益於世人。如果他的道義真的有益於世人，那麼君子為什麼不稱讚呢？

【English Translation】 English version: Confucius (Kongzi). It is not enough to be Confucius (Kongzi) and Mozi (Mozi) without emulating each other. And in the letter to Meng Jian, it says: 'The doctrines of the Two Emperors, Three Kings, and numerous sages have been completely corrupted, and later scholars have no way to seek and follow them, so that they have disappeared to this day.' The root of this disaster lies in the unbridled prevalence of the doctrines of Yang Zhu and Mozi without anyone prohibiting them. Why does Han Yu speak so contradictorily? It confuses people and has no standard.

Twentieth

Han Yu said in the preface to sending off Gao Xian: 'Now, Master Gao Xian believes in Futu Shi (Buddhism), sees through life and death, and dissolves external fallacies.' This is his intention. He must be indifferent and unmoved, and he must be indifferent to worldly affairs. Han Yu said these words, seemingly knowing that the Buddha's Dharma is truly profound and beneficial to people's lives. The so-called 'seeing through life and death' means that death is like life, and life is like death. In principle, it seems that there is no life and death. Since he understands the principle of neither dying nor being born, then this person will not be greedy for life or afraid of death. The so-called 'dissolving external fallacies' refers to all kinds of things outside of human nature, such as the desires of men and women, lusts, and delusions, which are all fallacies and delusions. Since fallacies and delusions have been dissolved, and life and death are equal, then this person's life can be pure and quiet and attain the most righteous state. Laozi said: 'Purity and tranquility are the righteousness of the world.' These words are very similar. Since life is upright, is it necessary for people like Gao Xian to wait for rebirth after death to become saints and great perfect beings? Even in this world, one can truly become a righteous person, and one's actions can reach perfection. Those who are already virtuous become more virtuous, and those who are not good will surely become good. Han Yu does not need to say these words to Gao Xian. His 'Yuan Dao' says: 'Cut off your ways of mutual generation and nourishment to seek the so-called purity and tranquility.' The so-called purity and tranquility is precisely to guide people to see through life and death, dissolve the shackles of external fallacies and desires, and preserve the righteousness of life. Han Yu wrote articles without considering the contradictions, and hastily wrote 'Yuan Dao'. Later students with poor understanding thought that Han Yu's meaning was only this. So they followed the literal meaning until the end of their lives, obscuring their own lives, but arrogantly slandering Buddhism, not understanding that Han Yu spoke without thinking. Even from Gao Xian's point of view, the reason why Gao Xian believed in Buddhism was not to promote his doctrine to benefit the world. If his doctrine is really beneficial to the world, then why don't gentlemen praise it?

之。孔子曰。大人不倡遊言。蓋言無益於用而不言也。謂韓子聖賢之徒。安得為無益之言耶。將韓子雖謂文人于道尚果有所未至乎。吾不知也。

第二十一

唐人余知古與歐陽生論文書。謂近世韓子作原道。則崔豹答牛享書。作諱辯則張昭論舊名。作毛穎傳。則袁淑大蘭王九錫。作送窮文。則楊雄逐貧賦。作論佛骨表則劉晝諍齊王疏。雖依倚若此愚未功過。然餘生論不足校其是否。其送窮文謂窮有鬼。窮鬼蓋委巷無稽自諛。韓子為文。此縱然如其鬼相睹何其怪乎。韓遂托斯以自諭。何取諭之不祥也。若韓子之智知學文(知或之字)與其文乃資鬼而為之。韓子豈自謂誠明人乎。君子之言法言也。謂可以教人而君子乃言也。不可以教人君子不言也。故孔子曰。大人不倡遊言。韓子如此何以教人耶。語曰。君子固窮。小人窮斯濫矣。韓子果窮尤宜以君子固守。烏可輒取陋巷鄙語文以為戲耳。

第二十二

韓子為歐陽詹哀辭。謂詹事父母盡孝道。仁于妻子。又曰。其于慈孝最隆也。而唐人黃璞傳詹。謂其以倡婦一動(一作慟字)而死。而譏詹不孝。乃引孟簡哭詹詩曰。後生莫沉迷。沉迷喪其真。璞詹之鄉人也。評詹固宜詳矣。檀弓曰。文伯之喪。敬姜據床而不哭。以文伯多得內人之情。而嫌其曠禮也

。況以婦人之死而遺其親之恨者也。韓子稱詹之孝隆。不亦以私其黨而自欺乎。不亦不及敬姜之知禮乎(注詹之所以死者亦見於太平廣記)。

第二十三

韓子為羅池廟碑。而唐史非之。宜非也。其事神在韓子當辯。乃從神之而張其說。何其好怪也。語曰。子不語怪力亂神。而韓子乃爾。豈不與孔子相悖耶。

第二十四

韓子為毛穎傳。而史非之。書曰。德盛不狎侮。又曰。玩人喪德。玩物喪志。韓子非侮乎玩耶。謂其德乎哉。

第二十五

韓子論佛骨表。以古之帝王運祚興亡其年壽長短校之。謂無佛時其壽祚自長。事佛則乃短。指梁武侯景之事。謂其事佛求福。乃更得禍。以激動其君也。當南北朝時。獨梁居江表垂五十年時稍小康。天子壽八十六歲。其為福亦至矣。春秋時。殺其君者謂有三十六。彼君豈皆禍生於事佛乎。韓子不顧其福而專以禍而誣佛。何其言之不公也。自古亂臣竊發。雖天地神祇而無如之何。豈梁必免耶。此韓子未識乎福之所以然也。夫禍福報應者。善惡為之根本也。佛之所以教人修福其正欲天下以心為善。而不欲其為惡也。猶曾子曰人之好善福雖未至去禍遠矣。人之為惡。兇雖未至去禍近矣。佛之意正爾。但以三世而校其報施者。曾氏差不及佛言之遠也。

【現代漢語翻譯】現代漢語譯本：更何況因為婦人的去世而留下對其親人的遺憾呢。韓愈稱讚詹某的孝順隆重，不也是因為偏袒他的同黨而自欺欺人嗎？不也是不如敬姜懂得禮儀嗎（註釋：詹某之所以死的原因也見於《太平廣記》）。

第二十三

韓愈寫了《羅池廟碑》，而唐朝史官否定它，否定得對。他祭祀神靈這件事，韓愈應該辯解，卻順從神靈而誇大其說法，多麼喜歡怪異啊。俗話說：『孔子不談論怪異、暴力、叛亂之事。』而韓愈卻這樣，豈不是與孔子相違背嗎？

第二十四

韓愈寫了《毛穎傳》，而史官否定它。《尚書》說：『德行高尚的人不戲弄侮辱別人。』又說：『玩弄人會喪失德行，玩弄物品會喪失志向。』韓愈不是在侮辱或玩弄嗎？能說他有德行嗎？

第二十五

韓愈在《論佛骨表》中，用古代帝王的國運興亡、壽命長短來比較，說沒有信佛的時候，他們的壽命自然長，信佛了壽命就短，指梁武帝和侯景的事情，說他們信佛求福，反而得到禍患，以此來打動他的君主。當南北朝時期，只有梁朝在長江以南維持了五十年左右的稍微安定，天子活到八十六歲，他的福氣也夠大了。春秋時期，弒殺君主的事情有三十六起，那些君主難道都是因為信佛才招致禍患嗎？韓愈不顧及他們的福氣，而專門用禍患來誣衊佛教，他的話多麼不公正啊。自古以來，叛亂的臣子發動叛亂，即使天地神祇也無可奈何，難道梁朝一定能避免嗎？這是韓愈不瞭解福氣的原因啊。禍福報應，善惡是根本。佛教教人修福，正是想讓天下人心向善，不希望他們作惡。就像曾子說：『人喜歡行善，福氣即使還沒到來，遠離禍患也遠了；人做惡事，災禍即使還沒到來，接近災禍也近了。』佛教的用意正是如此，只是用三世來衡量報應，曾子比佛說得還不夠深遠。

【English Translation】 English version: Moreover, to leave behind the regret of a woman's death to her relatives. Han Yu praised Zhan's (a person's name) filial piety as grand, isn't it because he was biased towards his own party and deceiving himself? Isn't it inferior to Jing Jiang's (a person's name) understanding of etiquette? (Note: The reason for Zhan's death is also found in the 'Taiping Guangji' (a collection of stories)).

Twenty-third

Han Yu wrote the 'Luochi Temple Stele', but the Tang Dynasty historians denied it, and it was right to deny it. Han Yu should have defended his worship of the gods, but instead, he followed the gods and exaggerated his claims. How fond he was of the bizarre! As the saying goes, 'Confucius did not speak of the strange, violent, or rebellious.' But Han Yu did so, wouldn't that be contrary to Confucius?

Twenty-fourth

Han Yu wrote the 'Biography of Mao Ying' (a brush), but the historians denied it. The Book of Documents says, 'Those with great virtue do not ridicule or insult others.' It also says, 'Playing with people loses virtue, playing with things loses ambition.' Was Han Yu not insulting or playing? Can it be said that he had virtue?

Twenty-fifth

In his 'Memorial on the Bone of Buddha', Han Yu compared the rise and fall of ancient emperors' dynasties and the length of their lives, saying that when there was no belief in Buddhism, their lives were naturally long, and when they believed in Buddhism, their lives were short. He pointed to the affairs of Emperor Wu of Liang (502-549) and Hou Jing (a general), saying that they sought blessings through Buddhism but instead received misfortune, in order to move his ruler. During the Northern and Southern Dynasties, only the Liang Dynasty maintained a slight stability in the Jiangnan (south of the Yangtze River) region for about fifty years, and the emperor lived to be eighty-six years old, his blessings were great enough. During the Spring and Autumn period, there were thirty-six cases of regicide, did those rulers all suffer misfortune because of their belief in Buddhism? Han Yu disregarded their blessings and specifically slandered Buddhism with misfortune, how unjust his words were. Since ancient times, rebellious ministers have launched rebellions, and even heaven and earth and the gods can do nothing about it, could the Liang Dynasty necessarily avoid it? This is because Han Yu did not understand the reason for blessings. The retribution of misfortune and blessing is rooted in good and evil. Buddhism teaches people to cultivate blessings precisely to make the hearts of the world turn to good and not want them to do evil. Just as Zengzi (a disciple of Confucius) said, 'If a person likes to do good, even if blessings have not yet arrived, he is far away from misfortune; if a person does evil, even if misfortune has not yet arrived, he is close to misfortune.' The intention of Buddhism is exactly like this, but using the three lifetimes to measure retribution, Zengzi's words are not as far-reaching as the Buddha's.

故其禍福之來。自有前有後。未可以一世求。茍以其壽祚之短謂事佛無效。欲人不必以佛法為則。洪範以五福皇極教人。合極則福而壽。反極則禍而兇短折。如漢之文景最為有王之道。何則孝文為天子才二十三載。年四十七而死。孝景即位方十六載。年四十八而死。其歷數也。皆未及一世。其壽考也。皆未及下壽。豈謂孔子所說無驗而即不從其教耶。嗚呼聖人為教設法。皆欲世之為善而不為亂。未必在其壽祚之短長也。韓子謂。假如其身至今尚在。奉國命來朝。陛下接之不過宣政一見禮賓一設賜衣一襲。衛而出境不令惑眾也。況其身死已久。枯朽之骨兇穢之餘。豈可直入宮禁云云。此韓子蔑佛之太過也。佛雖非出于諸夏。然其神靈睿智。亦真古之聖人也。又安可概論其舍利與凡穢之骨同校也。雖中國之聖人如五帝三皇者。孰有更千歲而其骨不朽。況復其神奇殊異。有以與世為祥為福耶。此韓子亦宜稍思而公論也。昔有函孔子之履與王莽之首骨者。累世傳之。至晉泰熙之五載。因武庫火遂燔之。夫大善者莫若乎孔子之聖人也。大惡者莫若乎王莽之不肖也。前世存其跡而傳之。蓋示不忘其大善也。留誡其大惡也。古今崇佛靈骨者。其意蓋亦慕乎大善也。若前所謂不過禮賓一設者。是乃示其不知禮而待人無品也。借令佛非聖

【現代漢語翻譯】現代漢語譯本因此，禍福的降臨，自有其先後順序，不可以只用一代人的時間來衡量。如果因為信佛的人壽命短就說信佛沒有效果，想讓人不必以佛法為準則，那麼《洪範》用五福和皇極來教導人們，達到皇極的標準就能獲得福壽，違背皇極的標準就會招致禍患和短命。比如漢文帝和漢景帝，他們的統治可以算得上是符合王者之道的。為什麼呢？漢文帝做天子只有二十三年，四十七歲就去世了。漢景帝即位只有十六年，四十八歲就去世了。他們所經歷的年數，都沒有超過一代人。他們的壽命，都沒有達到下壽（六十歲）。難道能說孔子所說的沒有應驗，就可以不聽從他的教誨了嗎？唉！聖人設立教義和法則，都是希望世人行善而不作亂，不一定在於他們的壽命長短。韓愈說，『假如佛的身軀至今還在，奉外國的命令來朝見，陛下接見他也不過是在宣政殿見一次，在禮賓院設一次宴席，賜給他一套衣服，然後護送他出境，不讓他迷惑百姓。』更何況他的身軀已經死去很久，枯朽的骨頭和污穢的遺骸，怎麼可以直接進入宮禁呢？』這是韓愈詆譭佛太過分了。佛雖然不是出自中國，但他的神靈和睿智，也確實是古代的聖人啊！又怎麼可以把佛的舍利（Śarīra，佛陀或高僧火化后的遺物）和普通的污穢骨頭相提並論呢？即使是中國的聖人，如五帝三皇，有誰能經歷千年而骨頭不朽爛呢？更何況佛的舍利還具有神奇的特殊之處，可以給世人帶來吉祥和幸福啊！這一點韓愈也應該稍微思考一下，做出公正的評論。過去有人收藏了孔子的鞋子和王莽的頭骨，世代相傳。到了晉朝泰熙五年，因為武庫失火，就把它們燒掉了。最偉大善良的人莫過於孔子這樣的聖人，最邪惡的人莫過於王莽這樣的奸佞。前人儲存他們的遺物並流傳下來，是爲了表明不忘記孔子的大善，留下警示王莽的大惡。古今崇拜佛的靈骨（Śarīra，佛陀或高僧火化后的遺物）的人，他們的用意大概也是仰慕佛的大善吧！如果像前面所說的『不過在禮賓院設一次宴席』，那就是表明他不懂禮儀，待人沒有品格。假如佛不是聖人，

【English Translation】 English version Therefore, the arrival of fortune and misfortune has its own sequence; it cannot be measured by the span of a single generation. If one claims that believing in Buddha is ineffective because believers have short lifespans, and thus people need not follow the Dharma, then the 『Hong Fan』 teaches people with the Five Blessings and the Imperial Standard (Huangji). Reaching the Imperial Standard brings blessings and longevity, while deviating from it leads to misfortune, calamity, and premature death. For example, Emperor Wen of Han and Emperor Jing of Han can be considered to have ruled according to the Way of the King. Why? Emperor Wen reigned for only twenty-three years and died at the age of forty-seven. Emperor Jing ascended the throne for only sixteen years and died at the age of forty-eight. The years they lived did not exceed a single generation. Their lifespans did not even reach the lower limit of longevity (sixty years). Can we then say that Confucius』s words are invalid and therefore we should not follow his teachings? Alas! When sages establish doctrines and laws, they all hope that the world will do good and not cause chaos; it does not necessarily depend on the length of their lifespans. Han Yu said, 『If the Buddha』s body were still here today, coming to court on a foreign mission, Your Majesty would receive him only with a single audience in the Xuanzheng Hall, a single banquet in the Libin Courtyard, and the gift of a set of clothes, then escorting him out of the country, not allowing him to confuse the people.』 Moreover, his body has been dead for a long time, withered bones and filthy remains, how can they directly enter the palace? This is Han Yu』s excessive slander of the Buddha. Although the Buddha did not originate from China, his divine spirit and wisdom are truly those of an ancient sage! How can we compare the Buddha』s Śarīra (relics of the Buddha or high monks after cremation) with ordinary filthy bones? Even the sages of China, such as the Five Emperors and the Three Sovereigns, who among them can last for a thousand years without their bones decaying? Moreover, the Buddha』s Śarīra has miraculous and extraordinary qualities, bringing auspiciousness and blessings to the world! Han Yu should also think about this a little and make a fair judgment. In the past, someone collected Confucius』s shoes and Wang Mang』s skull, passing them down through generations. In the fifth year of the Taixi era of the Jin Dynasty, they were burned due to a fire in the armory. The greatest good is none other than the sage Confucius, and the greatest evil is none other than the treacherous Wang Mang. The ancients preserved their relics and passed them down to show that they did not forget Confucius』s great good and to leave a warning against Wang Mang』s great evil. Those who worship the Buddha』s Śarīra (relics of the Buddha or high monks after cremation) in ancient and modern times, their intention is probably to admire the Buddha』s great good! If, as mentioned earlier, it is 『only a single banquet in the Libin Courtyard,』 then it shows that he does not understand etiquette and treats people without dignity. If the Buddha were not a sage,

人。固亦異乎異域之眾人者。安可止以一衣一食而禮之也。昔季札由余入中國。而中國者以賢人之禮禮之。彼季札由余第世之人耳。未必如佛神靈而不測者也。至使其君待佛。而不若乎季札由余者也。孔子曰。事君欲諫不欲陳。謂不可揚君之過於外也。假或唐之天子以佛而為惡也。韓子乃當婉辭而密諫。況其君未果為惡。烏得訐激而暴揚其事乎。昔魏徴能諫。不能忘其言。書之以示史官。而識者少之。馬周垂死命焚其表草。曰管晏彰君之過。以求身後之名。吾弗為也。而君子賢之。若韓子之諫比魏徴。則未必為當留其表。使世得以傳其為謬。固又過於徴也。而全君之美。不及馬周之賢遠矣。又況君之所為未至為惡。而暴表論之。乃見斥流放抑留其說以自影其識智膚淺。播極醜於後世也。嗚呼。

第二十六

韓子上于頔書。稱頔若有聖賢之言行。乃曰。信乎其有德且有言也。乃引楊子云言曰。商書灝灝爾。周書噩噩爾。信乎其能灝灝而且噩噩也。然與頔列傳相反。不亦諛乎。

第二十七

韓子斥潮州。其女拏從之。商南層峰驛遂死。其後移葬。韓子銘其壙。恨其路死。遂至罵佛。因曰。愈之少為秋官言。佛夷鬼其法亂治。梁武事之。卒有侯景之敗。可一掃刮絕去。不宜瀾漫。夫華夏有佛。古今

【現代漢語翻譯】現代漢語譯本：人們本來就不同於其他國家的人。怎麼能只用一件衣服一頓飯來對待他們呢？過去季札（春秋時期吳國人，以賢德著稱）和由余（春秋時期西方戎族人，后歸順秦國）來到中原，中原的人們用對待賢人的禮節來對待他們。季札和由余不過是世俗之人罷了，未必像佛（Buddha，佛教創始人）那樣具有神靈般不可測度的力量。等到他們的君主對待佛，還不如對待季札和由余，這就說不過去了。孔子說：『侍奉君主，要勸諫，不要當面指責。』意思是不要把君主的過失宣揚到外面。假如唐朝的天子因為信佛而做了壞事，韓愈（唐代文學家、思想家）就應當用委婉的言辭秘密地勸諫，更何況他的君主還沒有真正做壞事，怎麼能直接揭發並公開宣揚這件事呢？過去魏徵（唐朝大臣，以直諫著稱）能夠勸諫，但不能忘記自己說過的話，把勸諫的內容寫下來給史官看，有見識的人都認為他做得不夠好。馬周（唐朝大臣，以敢於直言進諫著稱）臨死前命令燒掉他的奏章草稿，說：『管仲（春秋時期齊國政治家）和晏嬰（春秋時期齊國政治家）彰顯君主的過失，是爲了求得死後的名聲，我不這樣做。』君子認為他很賢德。如果韓愈的勸諫和魏徵相比，那麼未必認為他留下奏章，讓世人得以傳誦他的錯誤是正確的，這比魏徵還要過分。而保全君主的聲譽，又遠遠不如馬周的賢德。更何況君主所做的事情還沒有到壞的程度，就公開上表議論他，這隻能顯示出自己見識的膚淺，把極醜陋的事情傳播給後世啊。唉！第二十六韓愈給於頔（唐朝官員）的信中，稱讚于頔如果有聖賢的言行，就說：『相信他既有德行又有言論。』於是引用楊雄（西漢辭賦家、哲學家）的話說：『《尚書·夏書》浩浩蕩蕩，《尚書·周書》嚴肅莊重。』相信他既能浩浩蕩蕩又能嚴肅莊重。然而這與于頔列傳中記載的相反，這不是阿諛奉承嗎？第二十七韓愈被貶到潮州，他的女兒韓拏（韓愈的女兒）跟隨他。在商南層峰驛去世。後來遷移安葬，韓愈為她寫墓誌銘，因為她死在路上而感到悲傷，於是就謾罵佛。因此說：『我年輕時做秋官時就說過，佛是夷狄的鬼神，他的法術擾亂了治理。梁武帝（南朝梁的開國皇帝）信奉他，最終導致了侯景之亂。應該全部掃除乾淨，不應該氾濫。』華夏有佛，自古至今。

【English Translation】 English version: People are inherently different from those in other countries. How can we treat them with just a piece of clothing and a meal? In the past, Ji Zha (a man from the state of Wu in the Spring and Autumn period, known for his virtue) and You Yu (a man from the western Rong tribe in the Spring and Autumn period, who later submitted to the Qin state) came to the Central Plains, and the people of the Central Plains treated them with the courtesy befitting sages. Ji Zha and You Yu were merely secular people, not necessarily possessing the divine and unfathomable power of the Buddha (the founder of Buddhism). It is unreasonable that their ruler treats the Buddha worse than he would treat Ji Zha and You Yu. Confucius said, 'When serving a ruler, one should offer advice, not openly criticize.' This means that one should not publicize the ruler's faults to the outside world. If the Tang Dynasty emperor were to do evil because of his belief in Buddhism, Han Yu (a writer and thinker of the Tang Dynasty) should have offered secret and tactful advice. Moreover, his ruler has not actually done anything evil, so how could he directly expose and publicly proclaim the matter? In the past, Wei Zheng (a Tang Dynasty minister, known for his direct advice) was able to offer advice, but he could not forget what he had said, and he wrote down the content of his advice for the historians to see. Knowledgeable people thought that he did not do well enough. Ma Zhou (a Tang Dynasty minister, known for his courage to speak frankly and offer advice) ordered the burning of his draft memorials before his death, saying, 'Guan Zhong (a politician of the Qi state in the Spring and Autumn period) and Yan Ying (a politician of the Qi state in the Spring and Autumn period) highlighted the faults of their rulers in order to seek posthumous fame. I will not do that.' Gentlemen considered him virtuous. If Han Yu's advice is compared to Wei Zheng's, then it is not necessarily considered correct for him to leave his memorial so that the world can pass on his mistakes. This is even more excessive than Wei Zheng. And preserving the ruler's reputation is far inferior to the virtue of Ma Zhou. Moreover, the things that the ruler has done have not reached the point of being evil, and yet he publicly discusses them in a memorial, which only shows his superficial knowledge and spreads extremely ugly things to later generations. Alas! Twenty-sixth In Han Yu's letter to Yu Di (a Tang Dynasty official), he praised Yu Di, saying that if Yu Di had the words and deeds of a sage, he would say, 'I believe that he has both virtue and words.' Then he quoted Yang Xiong (a writer and philosopher of the Western Han Dynasty) as saying, 'The Xia Shu of the Book of Documents is vast and unrestrained, and the Zhou Shu of the Book of Documents is solemn and dignified.' I believe that he can be both vast and unrestrained and solemn and dignified. However, this is contrary to what is recorded in Yu Di's biography. Isn't this flattery? Twenty-seventh Han Yu was demoted to Chaozhou, and his daughter Han Na (Han Yu's daughter) followed him. She died at Cengfeng Station in Shangnan. Later, she was moved and buried, and Han Yu wrote an epitaph for her, feeling sad because she died on the road, and then he cursed the Buddha. Therefore, he said, 'When I was young and serving as an autumn official, I said that the Buddha is a barbarian deity, and his magic disrupts governance. Emperor Wu of Liang (the founding emperor of the Southern Dynasty Liang) believed in him, which eventually led to the Hou Jing Rebellion. It should all be swept away and not allowed to spread.' China has had the Buddha from ancient times to the present.

賢愚雖匹夫匹婦莫不皆知佛非鬼。知其法不教人為兇惡以亂政治。而韓子獨以為鬼亂治。韓女自斃。何關乎佛。而韓子情泥私其女。至乃戾古今天下之人。褻酷乎不測之聖人。誣毀其法尤甚。列子謂。西方之人有聖者焉不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。非此謂三王五帝三皇之言聖者也。宋文帝謂其群臣何尚之等曰。佛制五戒十善。若使天下皆遵此化。朕則垂致太平。韓子叢蔽而固不省此言也。又其作詩送澄觀而名之。詞意忽慢如規誨俗子小生。然澄觀者似是乎清涼國師。觀公謂詩詞有云。皆言澄觀雖僧徒。公才吏用當今無。又云。借問經營本何人。道人澄觀名籍籍。或云。別自一澄觀者。夫僧儒于其教名以道德。道德尊故有天子而不名高僧。唐之太宗以公稱玄奘是也。傳曰。盛德之士不名。太宗豈用此法耶。然春秋書名。非善之之意也。既贈之詩。特名呼而規刺之。豈其宜乎。縱非清涼國師已不當然。果在觀公益不可也。若觀法師者。自唐之代宗延禮問道。至乎文宗乃為其七朝帝者之師。其道德尊妙學識該通內外。壽百有餘歲。當其盛化之時。料韓氏方後生小官。豈敢以此詩贈之。是必韓子以觀公道望尊大。當佛教之徒冠首假之為詩示其輕慢。卑抑佛法之意氣。而惑學者趨尚之志耳。非真贈

觀者也。韓子雖漫然不顧道理可否橫斥于佛。殊不知並其君與其本朝祖宗而辱之也。禮不敢齒君輅。馬蹴其芻有罰。見君之幾杖則起。過君之車乘即下。尊敬其君故也。適韓子乃特慢忽其君之師。天子嘗所禮貌之者。其于禮義何若也。如德宗皇帝誕聖節賜輩延之內殿談法廣敷新經。帝時默湛海印朗然大覺。誡于群臣曰。朕之師。言雅而簡。詞典而富。扇真風于第一義天。能以聖法清涼朕心。仍以清涼賜為國師之號。然法師道德位貌若此尊嚴。可侮而失禮君師之德義乎。不唯無禮其君師與朝廷。抑又發乎後生小子輕薄之心。吾知而今而後天下不遵禮義。忽慢道德之士。其輕薄之風自韓子始也。

第二十八

韓子答崔立之書曰。仆見險不能止。動不得時顛頓狼狽。失其所操持。困不知變。以辱于再三君子小人之所憫笑。以至云若都不可得。猶將耕于寬閑之野。釣于寂寞之濱。求國家之遺事。考賢人哲士之終始。作唐之一經。垂之於無窮。誅奸諛于既死。發潛德之幽光。吁韓子所謂作唐之一經過也。古之立書立言者。雖一辭一句必始後世學者資以為法。其言不中則誤其學者。周書。武成出於孔子之筆序而定之。其曰。血流漂杵。孟軻猶不取而非之。謂其不當言而言之過也。夫孔子作春秋六藝之文。尚不自謂為之

【現代漢語翻譯】現代漢語譯本：這是觀察者的看法。韓愈雖然隨意地不顧道理是否可行，橫加指責佛教，卻不知道這同時也侮辱了他的君主和本朝的祖先。按照禮儀，臣子不敢與君主的車駕並列，馬踐踏了君主的飼料要受處罰，見到君主的幾杖要起身，經過君主的車乘要下車，這是因為尊敬君主的緣故。而韓愈卻特別怠慢君主的老師，天子曾經禮貌對待的人。這在禮義上又算什麼呢？例如德宗皇帝在誕辰聖節時，賜予僧侶在內殿談論佛法，廣泛闡述新的經典。皇帝當時默默地沉浸在海印三昧中，內心清明覺悟，告誡群臣說：『朕的老師，言語文雅而簡潔，辭藻典雅而豐富，在第一義諦的境界中傳播真正的佛法，能夠用聖法清涼朕的心。』於是賜予『清涼』作為國師的稱號。然而，法師的道德、地位、容貌如此尊嚴，可以侮辱而失掉君師的德義嗎？這不僅是對君主、老師和朝廷的無禮，而且還引發了後生小子輕薄之心。我知道從今以後，天下不遵守禮義，輕視怠慢有道德之士，這種輕薄的風氣就是從韓愈開始的。

第二十八

韓愈在給崔立之的信中說：『我看到危險不能阻止，行動不能合時宜，顛沛流離，狼狽不堪，失去了自己的操守，困境中不知變通，以至於再三地被君子小人所憐憫嘲笑，甚至想到如果什麼都不能得到，還不如在寬闊悠閑的田野里耕作，在寂寞的河邊垂釣，尋求國家的遺事，考察賢人哲士的結局，創作一部唐朝的經典，流傳於無窮的後世，誅殺已經死去的奸臣，發掘被埋沒的賢德之光。』唉，韓愈所說的創作唐朝的經典太過分了。古代著書立說的人，即使是一句話一個詞，也必定要讓後世的學者可以作為法則。如果他的言論不中肯，就會誤導後世的學者。《周書·武成》出於孔子的筆，經過整理確定。其中說『血流漂杵』，孟軻尚且不贊同而批評它，認為這是不應該說而說了過頭的話。孔子創作《春秋》和六藝的文章，尚且不自認為是創作。

【English Translation】 English version: These are the views of an observer. Although Han Yu recklessly disregarded whether principles were feasible and vehemently criticized Buddhism, he did not realize that he was also insulting his sovereign and the ancestors of his dynasty. According to etiquette, a subject should not be parallel with the emperor's carriage, a horse that tramples on the emperor's fodder should be punished, one should rise upon seeing the emperor's staff, and dismount upon passing the emperor's carriage, all because of respect for the emperor. Yet, Han Yu was particularly disrespectful to the emperor's teacher, someone whom the emperor had treated with courtesy. What does this count for in terms of propriety and righteousness? For example, during Emperor Dezong's birthday celebration, he granted monks permission to discuss the Dharma in the inner palace, extensively expounding on new scriptures. The emperor at that time was silently immersed in the Samadhi of the Ocean Seal, his mind clear and enlightened, and he admonished his ministers, saying, 'My teacher's words are elegant and concise, his diction classic and rich, he propagates the true Dharma in the realm of the First Principle, and is able to purify my heart with the sacred Dharma.' Therefore, he bestowed the title 'Qingliang' (Coolness) as the National Teacher's title. However, the Dharma Master's morality, status, and appearance were so dignified, could one insult him and lose the virtues of a teacher and sovereign? This is not only disrespectful to the sovereign, teacher, and court, but also incites the frivolous hearts of younger generations. I know that from now on, the world will not abide by propriety and righteousness, and will despise and neglect virtuous people. This frivolous trend began with Han Yu.

Twenty-eighth

Han Yu said in his letter to Cui Li: 'I see danger but cannot stop it, my actions are not timely, I am displaced and in a wretched state, I have lost my integrity, and I do not know how to adapt in adversity, so that I am pitied and ridiculed by both gentlemen and petty people, to the point that I think if I cannot obtain anything, I might as well till the fields in a wide and leisurely countryside, fish by a lonely riverbank, seek the lost history of the nation, examine the endings of virtuous and wise men, create a classic of the Tang Dynasty, and pass it down to endless posterity, execute treacherous officials who are already dead, and uncover the hidden light of submerged virtue.' Alas, Han Yu's talk of creating a classic of the Tang Dynasty is excessive. Those who wrote books and established doctrines in ancient times, even a single word or phrase, must be such that later scholars can use it as a rule. If his words are not appropriate, they will mislead later scholars. The 'Zhou Shu·Wu Cheng' came from the pen of Confucius, and was arranged and finalized. It says 'blood flowed and floated pestles,' but Mencius still did not approve of it and criticized it, saying that it was inappropriate to say it and that it was an overstatement. Confucius, in creating the 'Spring and Autumn Annals' and the writings of the Six Arts, did not even consider himself to be creating them.

經。稱經特后儒尊先聖之所作云爾。昔楊雄作太玄經。以準易故也。而漢諸儒非之。比之吳楚僭號稱王者也。今韓子輒言作經。何其易也。使韓子德如仲尼而果成其書。猶宜待他輩。或後世尊之為經。安得預自稱之。雖其未成比之楊雄。亦以過僭矣。其曰誅奸諛于既死發潛德之幽光者。此乃善善惡惡褒貶之意。蓋韓子銳志欲為之史耳。及視其外集答劉秀才論史書。乃反怯而不敢為而曰。夫為史者。不有人禍必有天刑。乃引孔子聖人作春秋辱于魯衛陳宋齊楚。卒不遇而死。齊太史兄弟幾盡。左丘明紀春秋時事以失明。司馬遷作史刑誅。班固瘦死。陳壽起又廢卒亦無所至。王隱謗退死於家。習鑿齒無一足。崔浩范曄亦族誅。魏收天絕。宋孝王誅死。足下所稱吳競亦不聞身貴而後有聞也(一本止略引司馬遷范曄左丘明等三人)然以此為尤。韓子何其勇於空言而怯于果作可笑也。誠前所謂顛頓狼狽失其所操持。而發斯狂妄耶。

第二十九

韓子謫潮陽。與方士毛于姬遇。遂作毛仙翁十八兄序謂。于姬者察乎言。不由乎孔聖道。不猶乎老莊教。而以惠性知人爵祿厚薄壽命長短。發言如駛駟。信乎異人也。然兄言果有徴以至云。即掃廳屋候兄一日歡笑。韓子乃信其說。謂果若如兄言。即掃廳屋候兄者。即以兄事之。自

【現代漢語翻譯】現代漢語譯本：經。稱某書為『經』，是特別推崇它，認為它是古代聖賢所作。以前楊雄寫《太玄經》，是爲了比擬《易經》。但漢朝的儒生們反對他，把他比作吳楚那些僭越稱王的諸侯。現在韓愈隨便就說要作『經』，真是太輕率了。即使韓愈的德行像孔子一樣，而且真的完成了他的著作，也應該等待別人，或者後世的人尊稱它為『經』，怎麼能預先自己稱它為『經』呢？即使他的著作還沒有完成，但和楊雄相比，也已經太過僭越了。他說要『誅奸諛于既死，發潛德之幽光』，這正是揚善懲惡、褒貶人物的意思。大概韓愈是立志要寫史書罷了。等到看他的外集，其中有《答劉秀才論史書》，卻反而膽怯，不敢寫史書，說：『寫史書的人，不是遭遇人禍，就是遭受天譴。』於是引用孔子這樣的聖人寫《春秋》，卻在魯、衛、陳、宋、齊、楚等國受辱，最終不得志而死。齊國的太史兄弟幾乎死絕。左丘明記錄《春秋》時事而失明。司馬遷寫《史記》遭受刑罰。班固窮困而死。陳壽起用后又被廢黜，最終一無所成。王隱因為誹謗而被罷官，死在家中。習鑿齒瘸了一條腿。崔浩、范曄也被滅族。魏收遭受天譴。宋孝王被誅殺而死。』您所說的吳競，也沒有聽說他生前顯貴，而是死後才有了名聲（有的版本只略微引用了司馬遷、范曄、左丘明等三人）。然而把這些作為特別的例子，韓愈空談起來多麼勇敢，真正做起來卻又如此膽怯，真是可笑啊。這真是之前所說的顛沛流離、狼狽不堪，失去了自己的操守，才發出這樣的狂妄之言嗎？

第二十九

韓愈被貶到潮陽，遇到了方士毛于姬，於是寫了《毛仙翁十八兄序》，說：『于姬這個人，精通言語，不遵循孔聖之道，也不傚法老莊之教，而是憑藉天生的智慧來了解人的爵位高低、俸祿厚薄、壽命長短。說話像飛奔的馬一樣迅速。』真是個奇異的人啊。然後說他的話果然應驗了，甚至說：『立刻打掃廳堂，等待兄長來，一起歡笑一天。』韓愈就相信了他的話，說：『如果真的像兄長所說的那樣，就立刻打掃廳堂，等待兄長。』就用對待兄長的禮節來對待他。 English version: 'Classic.' To call a book a 'classic' is to especially esteem it, considering it the work of ancient sages. Formerly, Yang Xiong wrote the Tai Xuan Jing (The Great Mystery Classic) to emulate the I Ching (Book of Changes). However, the Confucian scholars of the Han dynasty opposed him, comparing him to the lords of Wu and Chu who presumptuously declared themselves kings. Now, Han Yu casually says he will write a 'classic,' how reckless! Even if Han Yu's virtue were like that of Confucius, and he truly completed his work, he should still wait for others, or for later generations, to honor it as a 'classic.' How can he presumptuously call it that himself beforehand? Even if his work is not yet completed, compared to Yang Xiong, it is already excessively presumptuous. His saying that he will 'punish the treacherous and flattering even in death, and reveal the hidden light of latent virtue' is precisely the meaning of praising good and condemning evil, of commendation and criticism. Probably Han Yu is determined to write a history book. When we look at his collected works, among them is Reply to Scholar Liu on Writing History Books, he is instead timid and dares not write history books, saying: 'Those who write history books either encounter human disaster or suffer divine retribution.' Then he cites Confucius, such a sage, who wrote the Spring and Autumn Annals but was humiliated in the states of Lu, Wei, Chen, Song, Qi, and Chu, and ultimately died without achieving his ambitions. The brothers who were scribes of Qi almost all died. Zuo Qiuming recorded the events of the Spring and Autumn Annals and lost his sight. Sima Qian wrote the Records of the Grand Historian and suffered punishment. Ban Gu died in poverty. Chen Shou was employed and then dismissed, ultimately achieving nothing. Wang Yin was dismissed from office for slander and died at home. Xi Zuochi had a lame leg. Cui Hao and Fan Ye were also exterminated. Wei Shou suffered divine retribution. Song Xiaowang was executed and died.' You mentioned Wu Jing, but I have not heard of him being prominent in life, but only becoming famous after death (some versions only briefly cite Sima Qian, Fan Ye, Zuo Qiuming, and three others). However, taking these as special examples, how brave Han Yu is in empty talk, but how timid in actually doing it, it is truly laughable. Is it truly as previously said, that he was in distress and disarray, lost his principles, and uttered such wild words?

Twenty-ninth

Han Yu was demoted to Chaozhou and encountered the Taoist priest Mao Yuji, so he wrote Preface to the Eighteenth Brother Mao the Immortal, saying: 'Yuji is skilled in language, does not follow the Way of Confucius, nor does he imitate the teachings of Laozi and Zhuangzi, but relies on innate wisdom to understand the highness or lowness of people's ranks, the thickness or thinness of their salaries, and the length or shortness of their lifespans. His speech is as swift as a galloping horse.' Truly a strange person. Then he said that his words were indeed fulfilled, even saying: 'Immediately sweep the hall and wait for the brother to come and laugh together for a day.' Han Yu then believed his words, saying: 'If it is really as the brother says, then immediately sweep the hall and wait for the brother.' He treated him with the etiquette due to an elder brother.

【English Translation】 "Classic.' To call a book a 'classic' is to especially esteem it, considering it the work of ancient sages. Formerly, Yang Xiong wrote the Tai Xuan Jing (The Great Mystery Classic) to emulate the I Ching (Book of Changes). However, the Confucian scholars of the Han dynasty opposed him, comparing him to the lords of Wu and Chu who presumptuously declared themselves kings. Now, Han Yu casually says he will write a 'classic,' how reckless! Even if Han Yu's virtue were like that of Confucius, and he truly completed his work, he should still wait for others, or for later generations, to honor it as a 'classic.' How can he presumptuously call it that himself beforehand? Even if his work is not yet completed, compared to Yang Xiong, it is already excessively presumptuous. His saying that he will 'punish the treacherous and flattering even in death, and reveal the hidden light of latent virtue' is precisely the meaning of praising good and condemning evil, of commendation and criticism. Probably Han Yu is determined to write a history book. When we look at his collected works, among them is Reply to Scholar Liu on Writing History Books, he is instead timid and dares not write history books, saying: 'Those who write history books either encounter human disaster or suffer divine retribution.' Then he cites Confucius, such a sage, who wrote the Spring and Autumn Annals but was humiliated in the states of Lu, Wei, Chen, Song, Qi, and Chu, and ultimately died without achieving his ambitions. The brothers who were scribes of Qi almost all died. Zuo Qiuming recorded the events of the Spring and Autumn Annals and lost his sight. Sima Qian wrote the Records of the Grand Historian and suffered punishment. Ban Gu died in poverty. Chen Shou was employed and then dismissed, ultimately achieving nothing. Wang Yin was dismissed from office for slander and died at home. Xi Zuochi had a lame leg. Cui Hao and Fan Ye were also exterminated. Wei Shou suffered divine retribution. Song Xiaowang was executed and died.' You mentioned Wu Jing, but I have not heard of him being prominent in life, but only becoming famous after death (some versions only briefly cite Sima Qian, Fan Ye, Zuo Qiuming, and three others). However, taking these as special examples, how brave Han Yu is in empty talk, but how timid in actually doing it, it is truly laughable. Is it truly as previously said, that he was in distress and disarray, lost his principles, and uttered such wild words? Twenty-ninth Han Yu was demoted to Chaozhou and encountered the Taoist priest Mao Yuji, so he wrote Preface to the Eighteenth Brother Mao the Immortal, saying: 'Yuji is skilled in language, does not follow the Way of Confucius, nor does he imitate the teachings of Laozi and Zhuangzi, but relies on innate wisdom to understand the highness or lowness of people's ranks, the thickness or thinness of their salaries, and the length or shortness of their lifespans. His speech is as swift as a galloping horse.' Truly a strange person. Then he said that his words were indeed fulfilled, even saying: 'Immediately sweep the hall and wait for the brother to come and laugh together for a day.' Han Yu then believed his words, saying: 'If it is really as the brother says, then immediately sweep the hall and wait for the brother.' He treated him with the etiquette due to an elder brother.'

列于門人也。當此韓子何其不知命而易動如此也。縱于姬之言果驗如神。在眾人當聽而奇之。韓子自謂專儒頡頏為聖賢之士。固宜守聖人之道也。語曰。智者不惑仁者不憂勇者不懼。此謂君子。明故不惑。知命故不憂。勇於義故不懼。子夏曰。死生有命富貴在天。孔子曰。不知命無以為君子也。蓋亦皆推乎聖人性命之道。無俟于茍也。烏得不顧此而輒如眾人惑于毛生乎。韓子自顧為學聖賢之儒如何耶。茍其道不至。安可以學聖賢自負乎。韓子前作謝自然詩而譏斥神仙異端者。語句尤厲。今方降為郡乃自衰變動尤惑。兄事仙翁異人。帖帖然愿欲伏為其門人。掃灑廳宇以候之。憑其言而望脫去遷謫。以酬其待用之志也。中庸曰。素患難行乎患難。素夷狄行乎夷狄。韓子于聖人中庸。得無愧乎。

第三十

余觀韓子之書。見其不至若前之評者多矣。始欲悉取而辯之。近聞蜀人有為書而非韓子者。方傳諸京師。所非謂有百端。雖未睹乎蜀人之書。吾益言之。恐與其相重姑已。劉昀唐書謂。韓子其性。偏辟剛訐。又曰。于道不弘。吾考其書驗其所為誠然耳。欲韓如古之聖賢從容中道。固其不逮也。宜乎識者謂韓子第文詞人耳。夫文者所以傳道也。道不至雖甚文奚用。若韓子議論如此。其道可謂至乎。而學者不復考之

【現代漢語翻譯】現代漢語譯本：竟然位列于門人之中。當此時的韓愈，為何如此不瞭解命運而輕易動搖呢？即使姬先生的話應驗如神，也只應讓眾人聽了感到驚奇罷了。韓愈自認為專心研究儒學，可以與聖賢之士比肩，本應堅守聖人之道啊。《禮記》上說：『明智的人不會迷惑，仁愛的人不會憂愁，勇敢的人不會畏懼。』這說的是君子。因為明白事理所以不迷惑，因爲了解命運所以不憂愁，因為爲了正義而勇敢所以不畏懼。《子夏易傳》說：『死生有命，富貴在天。』孔子說：『不瞭解命運，就無法成為君子。』大概都是推崇聖人順應天命的道理，不應有所怠慢啊。怎麼能不顧及這些，而像普通人一樣被毛先生迷惑呢？韓愈自己認為是個學習聖賢的儒者，又該如何自處呢？如果他的道行沒有達到，又怎麼能以學習聖賢自居呢？韓愈之前寫過《謝自然詩》來譏諷神仙異端，言辭尤其嚴厲。如今剛被貶為郡官，就自己衰頹變化，尤其迷惑。像對待兄長一樣對待仙翁異人，恭順地想要成為他的門人，打掃廳堂來等候他，憑藉他的話來希望擺脫被貶謫的命運，以此來滿足他等待被重用的心願。《中庸》說：『處在患難的時候，就做患難中應該做的事；處在夷狄之地，就做夷狄之地應該做的事。』韓愈對於聖人的中庸之道，難道不感到慚愧嗎？第三十我閱讀韓愈的文章，發現他的境界沒有達到之前評論者所說的那麼高。起初想全部拿出來辯駁，最近聽說四川有人寫文章批評韓愈，正在京城流傳。批評的內容據說有上百條。雖然還沒有看到四川人的文章，但我再說這些，恐怕會與他們的內容重複，姑且作罷。劉昀在《唐書》中說，韓愈的性格，偏激剛愎，喜歡攻訐。又說，他對道的理解不夠弘大。我考察他的文章，驗證他的所作所為，確實如此。想要韓愈像古代的聖賢那樣從容中道，本來就是他所不能達到的。所以有見識的人認為韓愈只是個文辭華麗的人罷了。文章是用來傳播道的，道行沒有達到，即使文章寫得再好又有什麼用呢？像韓愈的議論這樣，他的道可以說達到很高境界了嗎？而學習的人不再去考察這些。

【English Translation】 English version: He was even listed among his disciples. At this time, how could Han Yu be so ignorant of fate and so easily swayed? Even if Master Ji's words proved to be divinely accurate, people should only listen and be amazed. Han Yu considered himself a dedicated Confucian, comparable to the sages and worthies, and should have adhered to the Way of the sages. The Book of Rites says: 'The wise are not perplexed, the benevolent are not worried, and the brave are not afraid.' This refers to the gentleman. Because they understand, they are not perplexed; because they know fate, they are not worried; because they are brave for righteousness, they are not afraid. Zixia's Commentary on the Book of Changes says: 'Life and death are determined by fate, wealth and honor are in the hands of Heaven.' Confucius said: 'Without understanding fate, one cannot become a gentleman.' These all extol the principle of sages conforming to destiny, and one should not be negligent. How could he disregard these and be as bewildered by Master Mao as ordinary people? Han Yu considers himself a Confucian who studies the sages and worthies, so how should he conduct himself? If his attainment of the Way is insufficient, how can he presume to be a student of the sages and worthies? Han Yu previously wrote the Ode of Thanks to Nature to ridicule immortals and heterodoxies, and his words were particularly harsh. Now, having just been demoted to a prefectural official, he has become decadent and confused. He treats the immortal elder as an elder brother, respectfully desiring to become his disciple, sweeping the hall to await him, relying on his words to hope to escape demotion, in order to fulfill his desire to be reused. The Doctrine of the Mean says: 'When in adversity, act according to adversity; when in barbarian lands, act according to barbarian lands.' Does Han Yu not feel ashamed before the Doctrine of the Mean of the sages? Chapter 30 I have read Han Yu's writings and found that his attainment is not as high as the previous commentators claimed. Initially, I wanted to refute them all, but recently I heard that someone from Sichuan has written an article criticizing Han Yu, which is circulating in the capital. The criticisms are said to number in the hundreds. Although I have not yet seen the Sichuanese's article, I will refrain from saying more, lest I repeat their points. Liu Yun in the Tang History said that Han Yu's personality was biased, stubborn, and fond of attacking others. He also said that his understanding of the Way was not broad enough. I have examined his writings and verified his actions, and this is indeed the case. To expect Han Yu to be as composed and moderate as the ancient sages and worthies is simply beyond his reach. Therefore, discerning people consider Han Yu to be merely a man of elegant writing. Writing is meant to convey the Way, but if one's attainment of the Way is insufficient, what use is even the most beautiful writing? With Han Yu's arguments like this, can it be said that his Way has reached a high level? And scholars no longer examine these things.

道理中否。乃斐然徒效其文而譏沮佛教聖人。大酷。吾嘗不平。比欲從聖賢之大公者。辯而裁之。以正夫天下之茍毀者。而志未果。然今吾年已五十者。且鄰于死矣。是終不能爾也。吾之徒或萬一有賢者。當今天子明聖朝廷至公。異日必提吾書貢而辯之。其亦不忝爾從事於吾道也矣。

鐔津文集卷第十六大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十七

藤州鐔津東山沙門契嵩撰

古律詩共六十首

三高僧詩(並敘)

唐僧皎然靈徹道標。以道稱于吳越。故諺美之曰。霅之晝能清秀。越之澈如冰雪。杭之標摩雲霄。吾聞風而慕其人。因諺所謂。遂為詩三章。以廣其意也。

霅之晝能清秀

晝公文章清復秀。天與其能不可鬥。僧攻文什自古有。出拔鬚尊晝為首。造化雖移神不遷。晝公作詩心亦然。上跨騷雅下沉宋。俊思縱橫道自全。禪伯修文(修或揮字)豈徒爾。誘引人心通佛理。縉紳先生魯公輩。早躡清游慕方外。斯人已歿斯言在。護法當應垂萬代。

越之澈如冰雪

澈公之清若冰雪。高僧天資與人別。三十能詩名已出。名在詩流心在律。不殊惠遠殊惠休。皎然未合誰與儔。白雲蕭散何定止。忽入關中訪包李。孤清難立眾所

沮。到底無辜中非語。木秀于林風必摧。澈公懷德成禍胎。古人已往不復嘆。為爾為詩遺後來。

杭之標摩雲霄

標師之高摩雲霄。在德豈在於沉寥。一庵嶺底寄幽獨。抗跡蕭然不入俗。有時虛陟層崖眺。不聞其語聞清嘯。當時陸羽事幽討。曾入青雲預聞道。取雨救旱驅神龍。此與人間事豈同。冥機感異心之苗。此公所以稱道標。

送章表民秘書

一日夫子來山陲。來言去別將何之。清塵舊尉亦皆至(時周感之同來)鮮車輕珮光陸離。入門顧我顏色好。林下把袂相追隨。笑傲恣肆意氣豪。舉首不覺白日欹。拂榻乃留巖宇宿。紙衾蒲席誠可嗤。不計豐約但適美。唯唯無語相拒違。是時春和二月半。永夜耿耿輕寒微。高談交發雅興合。如瓶注泉爭淋漓。須臾促席命言志。直吐胸臆撝淳詞。人心不同有如面。平生各自有所為。表民卒然趨席端。曰吾有志人不知。末俗淺近烏足語。含哺未吐長嗟咨。少從先生學經典。不探枝葉窮根基。帝王之道斷可識。殷盤周誥無復疑。古今事業貴適用。文意述作須有規。豈類童稚空琢刻。畫餅不能療朝饑。十五孜孜事文字。磨礱筆硯精神罷。長篇大軸浩無數。慷慨但欲扶政治。前年補吏來浙右。局務冗俗不可窺。傾懷欲效王霸略。騏驥捕鼠非宜宜。錢唐大府多達官

【現代漢語翻譯】現代漢語譯本：

沮喪啊。最終無辜地捲入中非的語言爭端。樹木高出森林，必遭風摧。澈公懷有美德反而成了禍患的根源。古人已經過去，不再嘆息。為你寫詩，留給後人。

杭之標摩雲霄

標師的高尚直衝雲霄。他的德行難道在於隱居嗎？在一庵嶺下寄託幽獨的情懷。高尚的品格超脫世俗。有時登上高高的山崖遠眺。聽不到他的說話，只能聽到清越的嘯聲。當時陸羽致力於隱居探求。曾經進入青雲，預先聽聞天道。祈雨救旱，驅使神龍。這和人間的事情怎麼能相同呢？冥冥之中感應到奇異的心靈萌芽。這就是人們稱讚標公的原因。

送章表民秘書

一天，夫子來到山邊。來告訴我，離別后將要去哪裡。清塵舊尉也都來了（當時周感之也一同前來），華麗的車馬，輕盈的佩飾，光彩奪目。進門看到我，臉色很好。在林下握著我的手，互相追隨。談笑傲慢，恣意放縱，意氣風發。抬頭一看，不知不覺太陽已經西斜。拂去床上的灰塵，就留在巖洞里住宿。紙做的被子，蒲草編的蓆子，實在簡陋可笑。不計較豐盛或簡陋，只要舒適就好。連聲應是，沒有誰反對。這時正是春光明媚的二月半。漫漫長夜，耿耿於懷，略感寒意。高談闊論，興致高雅，如同瓶子倒水，爭相傾瀉。不一會兒，大家靠近坐席，命人談談志向。直抒胸臆，說出樸實的言辭。人心不同，就像人的面貌一樣。平生各自有不同的追求。表民突然走到席邊。說：『我的志向沒有人知道。末世的風俗淺薄庸俗，不值得一提。想說卻又說不出口，長聲嘆息。年少時跟隨先生學習經典。不探究細枝末節，窮究根本。帝王的治國之道完全可以掌握。殷代的盤庚誥，周代的誥命，沒有疑問。古今的事業貴在實用。文章的意義和寫作必須有規範。怎麼能像小孩子一樣空洞地雕琢。畫餅不能充飢。』十五歲時孜孜不倦地從事文字工作。磨損筆硯，耗盡精神。長篇大作，浩如煙海。慷慨激昂，只想匡扶政治。前年補缺當官來到浙右。官場事務繁瑣庸俗，無法瞭解。傾盡心懷，想要傚法王道霸業的策略。騏驥用來捕老鼠，實在不合適啊。錢塘的大府有很多達官貴人 English version:

Depressed. Ultimately innocently embroiled in the Central African language dispute. A tree that stands out in the forest will be destroyed by the wind. Che Gong's virtue became the root of disaster. The ancients have passed, and there is no more sighing. I write poetry for you, leaving it to future generations.

Hang Zhi Biao Mo Yun Xiao (Hang Zhi Biao Reaches the Clouds)

Master Biao's nobility reaches the clouds. Is his virtue in seclusion? He entrusts his secluded feelings at the foot of Yi'an Ridge. His noble character transcends the mundane. Sometimes he ascends the high cliffs to look into the distance. One cannot hear him speak, only his clear whistling. At that time, Lu Yu (a famous tea master in Tang Dynasty) devoted himself to secluded exploration. He once entered Qingyun (a place in heaven), and heard the Dao (the Way) in advance. Praying for rain to save the drought, driving the divine dragon. How can this be the same as human affairs? In the dark, he sensed the strange sprouts of the heart. This is why people praise Gong Biao.

Sending Secretary Zhang Biaomin

One day, the master came to the mountainside. He came to tell me where he would go after parting. Qingchen Jiuwei (old officials) also came (Zhou Ganzhi also came with him at that time), with gorgeous carriages and light pendants, dazzlingly bright. Entering the door and seeing me, his face was very good. Holding my hand under the forest, we followed each other. Laughing proudly, indulging at will, full of spirit. Looking up, I didn't realize that the sun had already set. Sweeping the dust off the bed, he stayed overnight in the cave. The paper quilt and cattail mat are really simple and laughable. Not caring about abundance or simplicity, as long as it is comfortable. Responding repeatedly, no one objected. At this time, it was the beautiful spring of mid-February. The long night was full of worries, with a slight chill. Talking loudly, with elegant interests, like pouring water from a bottle, vying to pour out. After a while, everyone sat closer and asked people to talk about their ambitions. Speaking frankly, expressing simple words. People's hearts are different, just like people's faces. Everyone has different pursuits in their lives. Biaomin suddenly walked to the seat. He said, 'My ambition is unknown to anyone. The customs of the end times are shallow and vulgar, not worth mentioning. I want to say it but can't, sighing for a long time. When I was young, I followed the teacher to study the classics. Not exploring the details, but exploring the root. The way of the emperor to govern the country can be fully grasped. The Pan Geng Proclamation of the Yin Dynasty and the proclamations of the Zhou Dynasty are beyond doubt. The undertakings of ancient and modern times are valuable in practicality. The meaning and writing of articles must have norms. How can it be like children carving empty things? Drawing a cake cannot satisfy hunger.' At the age of fifteen, I worked tirelessly on writing. Worn out pens and inkstones, exhausted my spirit. Long works, vast as the sea. Generously passionate, I just want to help politics. The year before last, I came to Zheyou to fill a vacancy as an official. The affairs of the officialdom are tedious and vulgar, and cannot be understood. Pouring out my heart, I want to emulate the strategies of kingship and hegemony. It is not appropriate to use a Qiji (fine horse) to catch mice. There are many dignitaries in the great government of Qiantang.

【English Translation】 English version:

Depressed. Ultimately innocently embroiled in the Central African language dispute. A tree that stands out in the forest will be destroyed by the wind. Che Gong's virtue became the root of disaster. The ancients have passed, and there is no more sighing. I write poetry for you, leaving it to future generations.

Hang Zhi Biao Mo Yun Xiao (Hang Zhi Biao Reaches the Clouds)

Master Biao's nobility reaches the clouds. Is his virtue in seclusion? He entrusts his secluded feelings at the foot of Yi'an Ridge. His noble character transcends the mundane. Sometimes he ascends the high cliffs to look into the distance. One cannot hear him speak, only his clear whistling. At that time, Lu Yu (a famous tea master in Tang Dynasty) devoted himself to secluded exploration. He once entered Qingyun (a place in heaven), and heard the Dao (the Way) in advance. Praying for rain to save the drought, driving the divine dragon. How can this be the same as human affairs? In the dark, he sensed the strange sprouts of the heart. This is why people praise Gong Biao.

Sending Secretary Zhang Biaomin

One day, the master came to the mountainside. He came to tell me where he would go after parting. Qingchen Jiuwei (old officials) also came (Zhou Ganzhi also came with him at that time), with gorgeous carriages and light pendants, dazzlingly bright. Entering the door and seeing me, his face was very good. Holding my hand under the forest, we followed each other. Laughing proudly, indulging at will, full of spirit. Looking up, I didn't realize that the sun had already set. Sweeping the dust off the bed, he stayed overnight in the cave. The paper quilt and cattail mat are really simple and laughable. Not caring about abundance or simplicity, as long as it is comfortable. Responding repeatedly, no one objected. At this time, it was the beautiful spring of mid-February. The long night was full of worries, with a slight chill. Talking loudly, with elegant interests, like pouring water from a bottle, vying to pour out. After a while, everyone sat closer and asked people to talk about their ambitions. Speaking frankly, expressing simple words. People's hearts are different, just like people's faces. Everyone has different pursuits in their lives. Biaomin suddenly walked to the seat. He said, 'My ambition is unknown to anyone. The customs of the end times are shallow and vulgar, not worth mentioning. I want to say it but can't, sighing for a long time. When I was young, I followed the teacher to study the classics. Not exploring the details, but exploring the root. The way of the emperor to govern the country can be fully grasped. The Pan Geng Proclamation of the Yin Dynasty and the proclamations of the Zhou Dynasty are beyond doubt. The undertakings of ancient and modern times are valuable in practicality. The meaning and writing of articles must have norms. How can it be like children carving empty things? Drawing a cake cannot satisfy hunger.' At the age of fifteen, I worked tirelessly on writing. Worn out pens and inkstones, exhausted my spirit. Long works, vast as the sea. Generously passionate, I just want to help politics. The year before last, I came to Zheyou to fill a vacancy as an official. The affairs of the officialdom are tedious and vulgar, and cannot be understood. Pouring out my heart, I want to emulate the strategies of kingship and hegemony. It is not appropriate to use a Qiji (fine horse) to catch mice. There are many dignitaries in the great government of Qiantang.

。品秩相較我最卑。孟軻獨負浩然氣。誰能斂袂長低眉。丈夫所重以道進。青雲萬里須自馳。咄嗟顧我胡為者。甘以門蔭為身資。遂為謝病遠引去。遽與簪組相差池。膠西董生茍可慕。下帷刻苦窮書詩。閑居落莫多感激。所感時政生瑕玼。賤臣抱節私自效。作書萬字投丹墀。天閽深巖在西北。引領一望雲𩅰𩅰。德音畢竟不下報。漫陳肝膽空涕洟。嗟嗟吾生時命謬。不遇當時甘佚遺。龍蛇之蟄尺蠖屈。萬物不時須自怡。我家田園在南國。亦有溪山名武夷。泉甘壤黑堪稼穡。歸與老農事镃基。余與感之聞此語。精神飛動驚支頤。深謀遠慮不可測。滄溟無底天無涯。閶闔門前無限客。摩肩踏足爭前詞。暖衣飽食恣氣艷。幾輩卓犖能如斯。請君更前與君語。何必輕沮煩孜孜。嘉穀冬收槿朝發。眾物榮茂有疾遲。不聞伊尹五干湯。堯舜之道方得施。賢杰輕身重天下。豈使汲汲營其私。況當夷狄侮中國。蹂踐二鄙翻地皮。將軍誅討苦未克。百萬師老勞旌旗。兇年樂歲復間作。風雨霜雪猶不時。天子勤政不暇食。亦待才能相補裨。廟堂之上有君子。聰明豈肯饒皋夔。執秉公道尊大匠。裁度杞梓寧參差。愛君為人性疏達。不以其教交相訾。臨風明月千里別。祝祠豈憚傾肝脾。俗人好毀寡樂善。嘉名清節慎莫虧。朝廷若問平津策。賢良第

一非君誰。

古意(五首)

風吹一點云。散漫為春雨。灑余松柏林。青蔥枝可取。持此歲寒操。手中空楚楚。幽谷無人來。日暮意誰與。

二

君莫笑支許。寂寞非愚懵。君莫輕稽阮。山林有清興。人生徒百歲。樂少憂還剩。萬事漫短長。無如使道勝。爾非傲世士。高蹈釣名稱。但謝區中緣。甘心棲石磴。澄空白日飛。世事終無應。不如省爾誠。自言還自贈。

三

雲中見雙鳥。高飛揭日月。毛羽賁文章。翱翔異鷹鶻。翛然邈千里。竟不顧林樾。春風漫飄飏。勁翮更超忽。陌上游俠子。窺爾徒倉卒。雖有金彈丸。睥睨不敢發。因知奇異資。自保長超越。回視黃雀群。胡為戀塵𡋯。

四

堪笑浮雲高。凌虛翳日星(凌虛或作扶搖)寧作蘭蕙幽。草中自芳馨。自足乃天分。未需爾虛靈。掩翳之所惡。胡為久亭亭。古來曠達士。浪跡多晦暝。山林惜長往。藏用亦藏形。愚谷不可及。窅然還自寧。嗟余亦羨此。岑寂養頹齡。

五

窮品偶真叟。授我一卷書。深林值幽人。遺我斧與鋤。斧鋤亦奚為。教養材與蔬。荒穢必須剪。使之藹自如。授書欲胡為。教爾心與軀。學必先正己。自治乃及余。此意有嘉訓。佩之未始除。如何悠悠人。自謬欲是渠。相習成薄俗。

{ "translations": [ "現代漢語譯本", "一，不是你又是誰呢？", "", "古意（五首）", "", "風吹動一小片雲彩，散開飄灑化作春雨。雨水灑落在松樹柏樹林中，青翠的枝條值得攀折。手持這歲寒不凋的節操，手中空自感到悽清。幽深的山谷沒有人來，日暮時分這份心意又能與誰傾訴呢？", "", "二", "", "你不要嘲笑支遁（Zhi Dun）和許詢（Xu Xun），他們的寂寞並非愚笨無知。你也不要輕視嵇康（Ji Kang）和阮籍（Ruan Ji），山林之中自有清雅的興致。人生空活百歲，快樂少而憂愁多。世事無論長短，都不如遵循正道更為重要。你如果不是傲世之士，就不要用隱居垂釣來博取名聲。不如謝絕世俗的牽絆，甘心棲息在石階之上。澄澈的晴空，白日飛逝，世事終究沒有迴應。不如反省你的誠意，自己勸慰自己。", "", "三", "", "雲中看見兩隻鳥，高飛直衝日月。羽毛絢麗多彩，飛翔的姿態不同於鷹和隼。它們悠然遠去，飛越千里，竟然不回頭看樹林。春風隨意飄蕩，它們強勁的翅膀更加輕快。路上的遊俠，偷偷地看它們，也只是匆匆一瞥。即使有金丸，也斜眼看著不敢發射。因此知道奇異的資質，自然能長久地保持超越。回頭看看黃雀們，為什麼如此迷戀塵土呢？", "", "四", "", "可笑那高高的浮雲，升到空中遮蔽日月星辰。寧願像蘭花和蕙草一樣幽靜，在草叢中獨自散發芬芳。自我滿足是天性，不需要你虛幻的光芒。遮蔽陽光是人們厭惡的，為什麼要長久地停留在那裡呢？自古以來曠達之士，漂泊流浪大多隱姓埋名。在山林中珍惜長久的生活，隱藏才能也隱藏形跡。愚昧的山谷不可到達，幽深寧靜使自己安寧。我羨慕這樣的生活，在寂寞中頤養天年。", "", "五", "", "我在貧困中偶然遇到一位真正的老者，他傳授給我一卷書。在深山老林里遇到一位隱士，他送給我斧頭和鋤頭。要斧頭和鋤頭做什麼呢？是教我培養人才和種植蔬菜。荒蕪的雜草必須剪除，使它們生長得茂盛而自然。傳授書籍想要做什麼呢？是教你端正內心和行為。學習必須先端正自己，管理好自己才能管理別人。這些話語包含著美好的教訓，我一直銘記在心。為什麼那些悠悠眾人，自己犯錯卻想要糾正別人呢？互相效仿形成不良的風俗。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

鮮德懷蘧篨。吾裁此俚語。憑君為傳諸。

游龍山訪道士李仙師

日出野曠明。肅然訪道生。杳渺湖外去。散誕云邊行。秋高天宇凈。脫葉飛縱橫。乘風度林嶺。轉覺衣屨輕。時聞縹緲間。微飆傳鶴聲。知與仙家近。逸思泠然清。須臾轉幽谷。紫府芝田平。仙童走腳報。松子來門迎。接袂語且笑。所歡非俗情。丹臉人未老。道貌天已成。開筵羅玉粒。盤餐饈紫英。綢繆似交舊。灑落懷抱傾。薄暮忍云去。徘徊倚山楹。欲有重尋約。還憂變高名。

感遇(九首)

海水晦夜清。秋色涵蓬壺。有叟雙龍公。鐵網羅珊瑚。風雲浩容與。悵恨何所圖。欲問天上人。可換明月無。

二

仙人白玉京。去去何縹緲。瓊樓十二層。玲瓏泛雲表。銀湟月為波。萬頃即池沼。秋來宮殿光。逗落人間曉。空際時澄明。煙霞眇青鳥。可見不可到。所思空杳杳。

三

悠哉楊執戟。識遠才絕奇。初提草玄筆。頗為人所嗤。卓卓孔孟道。謝爾平險巇。玉鑒含幽光。千載方葳蕤。寄語曠懷士。未達休嗟咨。心期道自貴。俗態勢焉隨。青山保長往。白日貞可窺。高標謝松柏。孤芳操弗移。

四

天威不到處。干戈動邊鄙。將軍奮威猛。英雄勢隨起。紛紛出榆關。肅肅秋色里。白馬冒黃

【現代漢語翻譯】現代漢語譯本：鮮德懷蘧篨（qú chú，一種粗劣的草鞋）。我創作了這些通俗的詩句，希望您能為我傳揚。

游龍山拜訪道士李仙師

旭日東昇，曠野一片明亮，懷著敬意去拜訪修道的仙人。他的軌跡隱沒在遙遠的湖外，他的身影自在地遊走在云邊。秋高氣爽，天空澄凈，飄落的樹葉在空中飛舞。乘著風飛過樹林山嶺，頓覺衣衫和鞋子都輕快了許多。時常聽到縹緲的仙樂，那是微風送來的鶴鳴。我知道離仙人的居所不遠了，超脫塵世的思緒也變得清澈起來。不久便轉入幽靜的山谷，只見紫府（神仙居住的地方）的芝田平坦開闊。仙童快步前來稟報，松子在門口迎接。我們拉著衣袖，談笑風生，所喜愛的並非世俗的情感。他容顏煥發，卻未顯老態，他的道貌已經自然天成。他擺開宴席，陳列著如玉的米粒，盤中盛放著美味的紫芝。他待我親切周到，就像老朋友一樣，坦誠地傾吐心懷。傍晚時分，我依依不捨地告別，徘徊著倚靠在山邊的柱子上。想要再次相約重逢，又擔心他會隱姓埋名。

感遇（九首）

海水在黑夜中變得清澈，秋天的景色倒映在蓬壺（傳說中的仙山）之中。有位老者，自稱雙龍公，用鐵網捕撈珊瑚。風雲變幻，老者悠然自得，心中悵惘，不知所求為何。想要問問天上的神仙，能否用珊瑚換取明月。

二

仙人居住在白玉京（傳說中的神仙都城），離我們越來越遠，多麼縹緲難尋啊。那瓊樓玉宇共有十二層，晶瑩剔透，漂浮在雲端之上。銀河的月光化為波浪，萬頃水面就像一個池塘。秋天來臨，宮殿閃耀著光芒，將人間的黎明照亮。天空中時而澄澈明亮，煙霞之中，青鳥（傳說中的神鳥）的身影隱約可見。那裡可以看見卻無法到達，我思念的心情也空虛渺茫。

三

悠閒自在的楊執戟（楊雄，字子云，曾任執戟郎），見識淵博，才華超群。當初提筆寫作《太玄經》，卻被人嘲笑。孔孟之道，博大精深，感謝您掃平了道路上的險阻。美玉蘊含著幽深的光芒，歷經千年才更加茂盛。轉告那些胸懷曠達之士，未實現理想不要嘆息。只要心懷道義，自然會受到尊重，怎能追隨世俗的潮流。青山永葆長青，白日昭示貞潔。高尚的品格勝過松柏，孤傲的芬芳永不改變。

四

上天的威嚴無法觸及的地方，戰火在邊境燃起。將軍奮勇作戰，英雄豪傑應勢而起。他們紛紛走出榆關（長城關口），秋風蕭瑟，一片肅殺之氣。白馬在黃

【English Translation】 English version: Fresh virtue cherishes simple sandals. I compose these rustic verses, hoping you will spread them.

Visiting Taoist Master Li on Dragon Mountain

The sun rises, illuminating the vast wilderness, respectfully visiting a Taoist seeking enlightenment. His traces vanish beyond the distant lake, his figure freely wanders by the clouds. Autumn is high, the sky is clear, fallen leaves dance in the air. Riding the wind across forests and mountains, one feels lighter in clothing and shoes. Often, ethereal music is heard, the crane's cry carried by the breeze. Knowing I am near the immortals' abode, transcendent thoughts become clear. Soon, entering a secluded valley, the fertile fields of Ganoderma (a type of mushroom associated with immortality) in the Purple Mansion (a Taoist term for the dwelling place of immortals) are vast and open. An immortal child runs to announce my arrival, Songzi (a Taoist disciple) greets me at the gate. Holding sleeves, we talk and laugh, our joy is not of worldly emotions. His face is radiant, yet he does not appear old, his Taoist appearance is naturally complete. He sets up a feast, displaying jade-like rice grains, dishes filled with delicious purple Ganoderma. He treats me with warmth and care, like an old friend, sincerely pouring out his heart. At dusk, I reluctantly bid farewell, lingering and leaning against the mountain pillar. Wanting to make another appointment, I worry he might change his name and hide.

Feelings on Encounter (Nine Poems)

The sea becomes clear in the dark night, the autumn scenery is reflected in Penglai (a mythical island paradise). There is an old man, calling himself Shuanglong Gong (Double Dragon Elder), using an iron net to catch coral. The wind and clouds change, the old man is leisurely, feeling lost, not knowing what he seeks. Wanting to ask the heavenly immortals, can coral be exchanged for the bright moon?

Two

The immortals live in Baiyujing (Jade Capital, a mythical city of immortals), farther and farther away from us, how elusive and difficult to find. Those jade towers have twelve stories, crystal clear, floating above the clouds. The moonlight of the Silver River turns into waves, the vast water surface is like a pond. When autumn arrives, the palace shines with light, illuminating the dawn of the human world. In the sky, it is sometimes clear and bright, in the mist and clouds, the figure of the Qingniao (Green Bird, a mythical bird) is faintly visible. It can be seen but cannot be reached, my longing is empty and vast.

Three

Leisurely Yang Zhiji (Yang Xiong, courtesy name Ziyun, who once served as Zhiji Lang), knowledgeable and exceptionally talented. Initially writing the 'Tai Xuan Jing' (Supreme Mystery Classic), he was ridiculed. The doctrines of Confucius and Mencius are profound and vast, thank you for clearing the obstacles on the road. The beautiful jade contains a deep light, becoming more luxuriant after thousands of years. Tell those with broad minds, do not sigh if you have not achieved your ideals. As long as you have morality in your heart, you will naturally be respected, how can you follow the worldly trends. The green mountains remain evergreen, the white sun shows integrity. Noble character surpasses pine and cypress, solitary fragrance never changes.

Four

Where the majesty of heaven cannot reach, war is ignited on the border. Generals fight bravely, heroes rise in response. They leave Yuguan (Jade Gate Pass, a pass of the Great Wall) one after another, the autumn wind is bleak, a scene of solemnity. White horses brave the yellow

云。清霜厲嚴旨。少壯羽林兒。務能莫多喜。好武匪君心。用兵不得已。寄言飛將軍。妙略應無比。志在報君恩。豈為黃金死。丈夫身許國。慷慨當如此。寧教太史書。輕笑魯連子。

五

蒼茫天地間。流光一何遽。曾聞太古人。未見曦輪駐。才沈崦嵫云。還上浮桑樹。山色愁里暝。天形夢中曙。安知穆天子。龍馬神為御。萬里速乘風。又向瑤臺去。超遙侶神仙。此理當何故。不向堯年長。永使人間住。

六

冠蓋何處客。凌雲意氣驕。旦旦趨雙闕。沖沖過渭橋。金珂云外響。畫燭月中燒縹緲行天路。升騰在玉霄。如何區宇內。頓與人間遙。長拂羅裳去。明光殿下朝。一俯復一仰。榮多憂亦饒。白髮領邊長。朱顏鏡里凋。豈知松檜下。幽人長寂寥。萬事淡無慮。恣臥時長謠。浩蕩天地間。孰問犧黃堯。臨風一清嘯。胡為王子喬。

七

空虛澄遠煙。霽色含秋景。思君每盤桓。駐目千峰頂(駐目或作獨往)明月初團圞可照美人影美人來不來雲霞渺林嶺。

八

松柏地之靈。草莽亦同茂。愿得區域中。人心復純素。蒼梧會稽陰。罔復有陵墓。六合無知音。青山有歸路。人生惜朱顏。賢照長相顧。昨夜露華臺。誰不怨秋暮。

九

悠然嚴子陵。遠大寥廓器。

故人貴為君。白駒要不至。耽閑戀淥潭。高超弄芳餌。青山泛白云。萬古寄高意。侯霸不知道。初亦嫌傲志。何事卑王侯。其心越天地。因悲婁護輩。胡為附權勢。流游絳灌間。折節蹁躚例。皇皇古皇道。勞生自拘繫。不如歸去來。乘風拂長袂。

懷越中兼示山陰諸開士

厭見人境喧。清游憶靈越。東南千萬山。浮青滿寥沈。從來鑒中景。形勝人間絕。月湛換鵝溪。云起藏書穴。客子若飄蓬。遽與故人別。尺素未及通。芳草已云歇。所悲行路難。俯仰損名節。鳴雁欲東飛。寄語謝明月。

早秋吟

山家昨夜房櫳冷。梧桐一葉飄金井。長天如水凈藏云。明月含暉變秋景。桂枝花拆風飄飄。誰在高樓吹玉簫。人間不見槎升漢。天上將看鵲作橋。年少徵人在何處。白露沾衣未歸去。海畔今無漂母家。江南誰與王孫遇。徘徊月下空長吟。吾徒自古難知音。欲上高臺問明月。明月何不照人心。

群賢宿山賦得暮云巖下宿

微風靜林杪。紅日下巖阿。明月出已滿。白雲歸未多。高應伴猿鶴。深不暗松蘿。若弗為霖去。其如旱歲何。

浙江晚望

暮色看無際。秋空水混天。片帆飛鳥外。新月落潮邊。隔越山形小。吞吳地勢偏。幾人來往老。早晚渡頭船。

題徑山寺

【現代漢語翻譯】故人即使貴為君王，也未必能留住時光，白駒過隙轉瞬即逝。有人沉溺於悠閑，迷戀清澈的潭水，在高處擺弄著散發香味的魚餌，自得其樂。青山間飄蕩著白雲，千古以來人們都將高尚的情懷寄託於此。侯霸這樣的人並不理解這些，起初還嫌棄這種傲然的志向。為什麼要卑躬屈膝地對待王侯呢？真正的心志應該超越天地。因此我為婁護之流感到悲哀，他們為何要依附權勢？像流水一樣在絳侯周勃和灌嬰之間遊走，改變自己的節操，做出卑躬屈膝的樣子。古老的皇道是多麼光明正大啊，卻有人終生被世俗所束縛。不如歸隱山林吧，乘著風，甩動著長長的衣袖。

《懷越中兼示山陰諸開士》厭倦了人世間的喧囂，回憶起在靈越（指會稽山一帶）的清幽遊歷。東南一帶有無數的山峰，青翠的山色充滿了空曠的遠方。這裡自古以來就像鏡中的景色一樣，秀麗的風景人間絕無僅有。皎潔的月光映照著換鵝溪（指王羲之用鵝換取道士的溪水的故事），升騰的雲霧籠罩著藏書穴（指謝安隱居的地方）。我像飄蓬一樣四處漂泊，匆匆地與故人告別。書信還沒來得及寄出，芬芳的草木就已經凋謝了。我所悲傷的是人生的道路艱難，一舉一動都可能損害名節。鳴叫的雁群將要向東飛去，請代我向明月致意。

《早秋吟》山中的家昨夜屋子裡感到寒冷，一片梧桐葉飄落到金井裡。長空如水般澄澈，靜靜地藏著雲朵，明月的光輝也變得像秋天的景色一樣。桂花盛開，花瓣隨風飄落，是誰在高樓上吹奏著玉簫？人間看不見乘著木筏升到銀河的人，天上將要看到喜鵲搭成的橋樑。年輕的徵人在哪裡呢？白露沾濕了衣裳還沒有回家。海邊如今沒有漂母的家了，江南有誰能像當年一樣遇到王孫呢？在月光下徘徊，獨自長吟，我們這樣的人自古以來就難以找到知音。想要登上高臺詢問明月，明月為何不能照亮人心？

《群賢宿山賦得暮云巖下宿》微風輕輕吹動著樹梢，紅日緩緩地落到山巖的角落。明月升起，已經變得圓滿，白雲飄回，還沒有完全散去。高尚的情懷應該與猿猴和仙鶴為伴，幽深的地方不會被松蘿所遮蔽。如果不能化為雨水滋潤大地，那又該如何應對旱災呢？

《浙江晚望》傍晚的景色望不到邊際，秋天的天空和水面混為一體。孤單的船帆在飛鳥之外，一彎新月沉落在退潮的海邊。隔著越地，山顯得很小，佔據著吳地的地勢。有多少人來來往往，在渡口的船上慢慢老去？

《題徑山寺》

【English Translation】 Even if an old friend becomes a king, he cannot necessarily hold back time. White horses flit past in an instant. Some indulge in leisure, infatuated with clear pools, amusing themselves by playing with fragrant bait on high, contentedly. White clouds drift among the green mountains, and throughout the ages, people have entrusted noble sentiments to them. Hou Ba doesn't understand these things, and initially even disliked this arrogant ambition. Why should one be obsequious to kings and lords? True aspirations should transcend heaven and earth. Therefore, I feel sorrow for the likes of Lou Hu, why do they cling to power? Drifting like water between Marquis Jiang (Zhou Bo) and Guan Ying, changing their integrity, making obsequious gestures. How bright and upright is the ancient imperial way, yet some people are bound by worldly customs throughout their lives. It is better to return to the mountains and forests, riding the wind, and waving long sleeves.

'Thinking of Yuezhong, Also Showing to the Enlightened Ones of Shanyin' Tired of the hustle and bustle of the human world, I recall the serene travels in Lingyue (referring to the area around Kuaiji Mountain). In the southeast, there are countless mountains, and the green mountains fill the vast distance. This place has always been like a scene in a mirror, with beautiful scenery unparalleled in the human world. The bright moonlight reflects the Goose-Exchanging Stream (referring to the story of Wang Xizhi exchanging geese for a Taoist's stream), and the rising clouds shroud the Book-Hiding Cave (referring to Xie An's hermitage). I am like a tumbleweed drifting everywhere, hastily bidding farewell to old friends. Before the letter could be sent, the fragrant grasses had already withered. What I grieve is that the road of life is difficult, and every move may damage one's reputation. The calling geese are about to fly east, please send my regards to the bright moon.

'Early Autumn Poem' The mountain home felt cold in the room last night, and a tung tree leaf fell into the golden well. The long sky is as clear as water, quietly hiding the clouds, and the bright moon's radiance has also changed like the autumn scenery. Osmanthus flowers are in full bloom, and petals fall with the wind. Who is playing the jade flute in the high building? People in the world cannot see the one who rides a raft to the Milky Way, and the magpies will be seen building a bridge in the sky. Where are the young soldiers? Their clothes are wet with white dew and they have not returned home. There is no longer a home of the old woman by the sea, who in Jiangnan can meet Wangsun like in the past? Wandering under the moonlight, chanting alone, people like us have always been difficult to find kindred spirits. I want to climb the high platform and ask the bright moon, why doesn't the bright moon illuminate people's hearts?

'Spending the Night Under Twilight Cloud Rock, Composed at the Mountain with Worthies' A gentle breeze softly blows through the treetops, and the red sun slowly sets at the corner of the mountain rock. The bright moon rises, already becoming full, and the white clouds float back, not yet completely dispersed. Noble sentiments should be accompanied by apes and cranes, and the deep place will not be obscured by pine and vines. If it cannot transform into rain to nourish the earth, then how should we cope with the drought?

'Evening View of Zhejiang' The evening scenery cannot be seen to the edge, the autumn sky and the water surface are mixed together. A lone sail is beyond the flying birds, and a crescent moon sinks on the receding tide. Across Yue, the mountains appear small, occupying the terrain of Wu. How many people come and go, slowly growing old on the ferry boat?

'Inscription at Jing Mountain Temple'

翠拔群山外。連天勢未休。云迷飛鳥道。雨出古龍湫。僧在深云定。香和杳靄浮。人間游不到。臺殿自清秋。

郎侍郎致仕

平時獨高謝。道勝欲韜光。白髮辭明主。青山戀故鄉。藥畦容鶴到。吟徑恐云藏。更愛禪林臥。時來拂石床。

山中早梅

亭亭映晚景。皎皎出林端。小圃連雲淡。孤芳冒雪寒。人間殊未見。物外最先看。但欲方瓊玉。寧將勝牡丹。

泛若耶溪

越水乘春泛。船窗掩又開。好山㳂岸去。驟雨落花來。岸影樵人渡。歌聲浣女回。滄浪無限意。日暮更悠哉。

書毛有章園亭

愛此園林好。重來花木滋。遊人醉不去。幽鳥語無時。煙郭連芳草。春湖泛淥池。松篁非俗韻。遊子漫相期。

山亭晚春

山庭晚來靜。林石自巉巖。犬去吠人語。花飛恣鳥䘖。晴煙燻茂草。煦日靄高杉。更喜團圓月。清光下碧巖。

自贈

靜坐還看竹。閑行亦合樵。道心應有在。生事合無憀。客去清談少。年來白髮饒。漫將支遁筆。閑且賦逍遙。

夏日無雨

山中苦無雨。日日望雲霓。小暑復大暑。深溪成淺溪。泉枯連井底。地熱亢蔬畦。無以問天意。空思水鳥啼(俗謂水鳥啼則天下雨焉)。

歲暮書懷

朔風適變寒。曉

【現代漢語翻譯】現代漢語譯本 翠拔群山外

翠綠的山峰聳立在群山之外，連線天邊的氣勢沒有停止。雲霧籠罩著飛鳥的路徑，雨水出自古老的龍湫（lóng qiū，傳說中龍居住的深潭）。僧人在幽深的雲霧中入定，香氣和著飄渺的雲霧升騰。人世間難以到達的地方，臺榭宮殿自然顯得清幽涼爽。

郎侍郎致仕

（郎侍郎）平時就非常推崇謝安（xiè ān，東晉名士），他的道行高深想要隱藏光芒。告別英明的君主，因為年老體衰，喜愛故鄉的青山。種藥的田畦允許仙鶴來訪，幽靜的小路恐怕會被雲霧遮蔽。更加喜愛在禪林中安臥，時常來拂拭石床。

山中早梅

梅花亭亭玉立，映襯著傍晚的景色，潔白明亮地從樹林邊緣顯露出來。小園連線著淡淡的雲彩，獨自開放的梅花冒著寒冷的雪。人世間很少見到這樣的美景，在世俗之外最先欣賞到。只希望能夠與美玉相比，哪裡會想要勝過牡丹呢？

泛若耶溪

春天乘坐船隻遊覽若耶溪（ruò yé xī，古地名，在今浙江省），船上的窗戶時而關閉時而打開。美好的山景沿著岸邊延伸，突然降雨，落花紛紛飄落。岸邊的倒影中有樵夫擺渡，歌聲中浣紗女返回。面對這無盡的若耶溪，日暮時分更加感到悠閒自在。

書毛有章園亭

喜愛這園林的美好，再次來到這裡，花草樹木更加繁茂。遊人沉醉其中不願離去，幽靜的鳥兒不停地鳴叫。煙霧籠罩的城郭連線著芬芳的草地，春天的湖泊盪漾著碧綠的池水。青松翠竹沒有世俗的韻味，遊人們隨意地相約來此。

山亭晚春

傍晚時分，山中的亭子顯得格外寧靜，山石樹木自然地高低不平。狗叫是因為有人來了，花瓣飛舞，任憑鳥兒啄食。晴朗的煙霧薰染著茂盛的草地，溫暖的陽光照耀著高大的杉樹。更加喜愛那團圓的明月，清澈的光輝灑落在碧綠的巖石上。

自贈

常常去看竹子，空閑時也應該去砍柴。修道的決心應該還在，生活的事情應該不會感到空虛無聊。客人離去後，清談的機會減少了，這些年來白頭髮增多了。隨意地拿起支遁（zhī dùn，東晉高僧，善於談玄）的筆，悠閒地寫下逍遙的文章。

夏日無雨

山中苦於沒有下雨，每天都盼望著雲和彩虹。小暑過後又是大暑，深溪變成了淺溪。泉水乾涸，甚至連井底都幹了，地面的熱氣使菜地裡的蔬菜枯萎。沒有什麼可以用來詢問天意，只能空自想著水鳥的啼叫（民間傳說水鳥啼叫就會下雨）。

歲暮書懷

寒冷的北風適時地轉變，清晨

【English Translation】 English version Beyond the Emerald Peaks

Beyond the emerald peaks, their connected might unending. Clouds obscure the path of flying birds, rain emerges from the ancient Dragon Pool (lóng qiū, a deep pool where dragons are said to reside). A monk meditates in the deep clouds, incense blends with the misty air. A place unreachable by mortals, the terraces and pavilions are naturally serene and cool.

Retirement of Vice Minister Lang

Vice Minister Lang (Láng shìláng) usually admired Xie An (xiè ān, a famous figure of the Eastern Jin Dynasty). His virtue was profound, desiring to conceal his brilliance. He bids farewell to the wise ruler, for he is old and loves his hometown's green mountains. The herb garden welcomes cranes, the secluded path may be hidden by clouds. He loves even more to lie down in the Zen forest, often coming to dust off the stone bed.

Early Plum Blossoms in the Mountains

The plum blossoms stand gracefully, reflecting the evening scenery, shining brightly from the edge of the forest. The small garden connects to the faint clouds, the solitary fragrance braves the cold snow. Such beauty is rarely seen in the human world, first appreciated beyond the mundane. Only wishing to compare with fine jade, why would it want to surpass the peony?

Boating on Ruoye Creek

In spring, boating on Ruoye Creek (ruò yé xī, an ancient place name, now in Zhejiang Province), the boat windows are sometimes closed, sometimes open. Beautiful mountains extend along the shore, sudden rain falls, and fallen flowers flutter down. On the shore's reflection, a woodcutter ferries across, in the singing voices, washerwomen return. Facing this boundless Ruoye Creek, at dusk, one feels even more relaxed and carefree.

Writing about Mao Youzhang's Garden Pavilion

Loving the beauty of this garden, coming here again, the flowers and trees are even more lush. Visitors are intoxicated and unwilling to leave, secluded birds chirp endlessly. The misty town connects to the fragrant grass, the spring lake ripples with green water. Green pines and bamboos have no worldly charm, visitors casually agree to meet here.

Late Spring at the Mountain Pavilion

In the evening, the mountain pavilion is especially quiet, the mountain rocks and trees are naturally uneven. The dog barks because someone is coming, flower petals fly, allowing birds to peck at them. Clear smoke薰染薰染 the lush grass, warm sunlight shines on the tall cedars. Even more delighted by the full moon, its clear light shines down on the green rocks.

Self-Gift

Often looking at bamboo, one should also chop firewood when free. The determination to cultivate the Way should still be there, life's affairs should not feel empty and boring. After the guests leave, there are fewer opportunities for pure conversation, and over the years, white hair has increased. Casually picking up Zhi Dun's (zhī dùn, a famous monk of the Eastern Jin Dynasty, skilled in metaphysical discussions) pen, leisurely writing a carefree essay.

No Rain in Summer

Suffering from no rain in the mountains, every day hoping for clouds and rainbows. After the Minor Heat comes the Major Heat, the deep creek becomes a shallow creek. The spring dries up, even the bottom of the well is dry, the ground heat causes the vegetables in the garden to wither. There is nothing to ask about Heaven's will, only thinking about the cries of water birds (folk legend says that when water birds cry, it will rain).

Expressing Thoughts at the End of the Year

The cold north wind changes appropriately, at dawn

日將含煦。南國殊未還。東山歲云暮。浮生奄忽往。芳顏安得駐。寄謝人世間。紛華尤可悟。

山中早行

前山經夜雨。獨往步春泥。天岸日將出。田家雞更啼。孤煙行處起。曠野望中低。猶喜逢樵客。相將過數溪。

湖上晚歸

人間薄游罷。歸興尋舊隱。春岸行未窮。夕陽看欲盡。嵐光山際淡。天影水邊近。自憐幽趣真。清吟更長引。

季春寄友生

湖上無煙晝。人間寒食時。陰晴春易變。花月候難齊。未畏青蛙亂。先愁紫蕨衰。雲山向漸熱。相訪勿應遲。

寄懷泐潭山月禪師

聞道安禪處。深蘿杳隔溪。清猿定中發。幽鳥坐邊棲。雲影朝晡別。山峰遠近齊。不知誰問法。雪夜立江西。

送客還北闕道中作

北郭送陽子。日斜歸舊居。路泥侵曉潤。晦月逼春余。桑柘雨中綠。人煙關外疏。依然見風俗。歸興混樵漁。

次韻無𧦬赴承天再命

載命還高讓。知君所趣深。青山當隱處。白髮欲棲心。更俟逢梅雨。何妨過虎林。潺湲合澗水。六月足清音。

山舍晚歸

薄暮還精廬。徐行無所並。日入月還清。山空水更靜。彷彿聞疏鐘。翛然在西嶺。寄語高世流。來茲謝塵境。

讀書

讀書老何為。更讀聊遮眼。此意雖

【現代漢語翻譯】現代漢語譯本太陽的光輝即將消逝，而我還在南方，未能返回故鄉。東山的歲月也已接近尾聲，短暫的人生轉瞬即逝。美好的容顏又怎能長久駐留？讓我向人世間告別，世間的繁華更值得醒悟。

山中早行前方的山經過一夜的雨水洗禮，我獨自一人走在春天的泥濘小路上。天邊太陽即將升起，田家的雞也開始啼叫。裊裊炊煙在行進之處升起，廣闊的原野在視野中顯得低矮。令人欣喜的是遇到了砍柴人，我們一起走過幾條溪流。

湖上晚歸人世間的短暫遊歷已經結束，我懷著歸隱的興致尋找舊時的居所。沿著湖岸行走，還沒有走到盡頭，夕陽眼看就要落山。山邊的霧氣在山際顯得清淡，天空的倒影在水邊顯得很近。我自憐這幽靜的趣味是真實的，清越的吟唱更加悠長。

季春寄友生湖上沒有霧氣的白晝，正值人間寒食節的時候。陰天和晴天，春天容易變化，花開和月圓的時節難以同時到來。還不怕青蛙的鳴叫擾人，先擔心紫蕨菜的衰敗。雲山漸漸變得炎熱，互相拜訪不要拖延太久。

寄懷泐潭山月禪師聽說您在安靜禪修的地方，被茂密的藤蘿深深地隔開在溪流的另一邊。清越的猿啼在禪定中發出，幽靜的鳥兒在您打坐的地方棲息。雲影早晚各有不同，山峰遠近高低一致。不知道是誰在向您請教佛法，在雪夜裡站在江西。

送客還北闕道中作在北郊送別陽子，夕陽西下，他返回故居。道路泥濘，沾染了清晨的濕潤，殘月昏暗，春天也接近尾聲。桑樹和柘樹在雨中顯得翠綠，關外的人家稀疏。仍然能看到當地的風俗人情，歸隱的興致與樵夫漁民相融合。

次韻無𧦬赴承天再命您再次接受任命，返回朝廷，我知道您的志向深遠。青山應當是您隱居的地方，白髮蒼蒼，您想要在此安度晚年。不如等待梅雨季節的到來，去虎林遊玩又有何妨？潺潺的流水匯合山澗的水流，六月里有充足的清涼聲音。

山舍晚歸傍晚時分返回簡樸的住所，慢慢地走著，沒有人和我同行。太陽落山後，月亮更加明亮，山谷空曠，水流更加安靜。隱約聽到稀疏的鐘聲，悠遠地飄蕩在西邊的山嶺。請轉告那些不隨波逐流的高士，到這裡來，遠離塵世的喧囂。

讀書年老了還讀書爲了什麼？再讀讀，姑且遮擋一下眼睛。這個心意雖然...

【English Translation】 English version The sun's rays are about to fade, yet I am still in the south, unable to return home. The year on Dongshan (East Mountain) is also nearing its end, and fleeting life passes in an instant. How can beautiful appearances last forever? Let me bid farewell to the world; its vanities are even more worthy of awakening.

Early Morning Walk in the Mountains The mountain ahead has been washed by a night of rain, and I walk alone on the muddy spring path. The sun is about to rise on the horizon, and the farmhouses' chickens crow. Wisps of smoke rise from where I walk, and the vast wilderness appears low in my view. I am delighted to meet a woodcutter, and we cross several streams together.

Returning Home Late on the Lake My brief travels in the human world are over, and I seek my old hermitage with a longing to return. Walking along the lake shore, I have not reached the end, and the sunset is about to disappear. The mist on the mountains is faint at the edge, and the reflection of the sky is close to the water. I pity myself for the truth of this secluded pleasure, and my clear chanting grows longer.

Sending to a Friend in Late Spring A day without mist on the lake, it is the time of the Cold Food Festival in the human world. Spring easily changes between cloudy and sunny, and the seasons of flowers and moon are difficult to align. I am not yet afraid of the noisy frogs, but I worry about the withering of the fiddleheads. The cloud-covered mountains are gradually becoming hot; visiting each other should not be delayed.

Expressing Thoughts to Chan Master Yue (Moon) of Letan (Le Pool) Mountain I hear that in your place of peaceful meditation, you are deeply separated from the stream by dense vines. The clear cries of monkeys arise from your samadhi (meditative absorption), and secluded birds perch beside where you sit. The cloud shadows differ in the morning and evening, and the mountain peaks are uniformly distant and near. I wonder who is asking you about the Dharma, standing in Jiangxi (west of the river) on a snowy night.

Written on the Road While Seeing a Guest Return to the Northern Capital I bid farewell to Yangzi (Master Yang) in the northern suburbs, and as the sun sets, he returns to his old residence. The road is muddy, stained with the morning dew, and the waning moon is dim as spring nears its end. The mulberry and catalpa trees are green in the rain, and the dwellings outside the pass are sparse. I can still see the local customs, and the desire to return to seclusion blends with the woodcutters and fishermen.

Rhyming with Wuqi (no record) on Receiving a Second Imperial Command to Serve in Chengtian (Bearing Heaven) You return to the court, accepting the command again, and I know your aspirations are profound. The green mountains should be your place of seclusion, and with white hair, you wish to spend your remaining years here. Why not wait for the arrival of the plum rain season and visit Tiger Forest? The murmuring stream merges with the mountain stream, and in June, there is plenty of clear sound.

Returning Home Late from the Mountain Hermitage Returning to my simple dwelling at dusk, I walk slowly, with no one accompanying me. After the sun sets, the moon becomes brighter, and the mountains are empty, and the water is quieter. I faintly hear the sparse sound of bells, drifting far away on the western ridge. Please tell those lofty scholars who do not follow the crowd to come here and escape the noise of the world.

Reading Why do I read when I am old? I read again, just to cover my eyes for now. This intention, although...

等閑。高情寄無限。錯磨千古心。翻覆幾忘飯。不知白雲去。春靜山中晚。

送廬隱士歸廬山

世事如循環。是非終莫盡。羨爾歸深山。任他譏小隱。黃鵠舉已高。白雲去非近。天籟歸寂寞。何峰弄清軫。

還南屏山即事

歲晚歸來石室寒。松蘿岑寂自盤桓。但知林下一年過。不見人間萬事難。招隱有詩題石記。解嘲無說與時看。此心已共空生合。身似浮雲不必觀。

入石壁山

身似浮雲年似流。人間擾攘只宜休。老來已習青蘿子。隱去應追白道猷。直入亂山寧計路。定看落葉始知秋。他時谷口人相遇。莫問裁詩謝五侯。

山中自怡謝所知

萬事隨宜勿強攀。暫過朝市即歸山。勞生未必浮名好。稱性應須到處閑。都似夢中休問影。只堪吟里更怡顏。襄陽道者寧知爾。猿鶴蕭然石室間。

寄承天元老

清散年來事益閑。不論林下與人間。禪心至了非喧靜。默客何妨更往還。奇石清軒增勝趣。流泉碧座照衰顏。支形脫略時機甚。應笑歸來別買山。

誡題(因事)

高吟遠矚倚雲梯。往事經心儘可題。道德二篇徒自辯。是非一馬豈能齊。暉山真玉傷驚火。失水靈蛇畏在泥。寄語冥鴻上天去。凌雲羽翼莫思低。

元日

暗裡春催曙色

【現代漢語翻譯】現代漢語譯本：等閑，高尚的情懷寄託在無限之中，錯誤地消磨了千古之心。反覆思量幾乎忘記吃飯。不知不覺白雲飄逝，春日寂靜，山中已是傍晚。

送別廬隱士返回廬山

世事就像循環一樣，是非永遠沒有盡頭。羨慕你歸隱深山，任憑別人譏笑你小隱。黃鵠已經高飛，白雲離去不再靠近。天籟之音迴歸寂寞，哪座山峰彈奏著清越的琴聲？（廬隱士，指隱居在廬山的人）

返回南屏山即事

年歲將盡，回到石室，感到寒冷。松蘿寂靜，獨自徘徊。只知道在林下度過一年，不見人間萬事的艱難。招隱的詩句題寫在石頭上，解嘲的言論沒有說給世人看。我的心已經與空生（Śūnyatā）的境界相合，身如浮雲，不必在意。

進入石壁山

身如浮雲，年華似流水。人間擾攘，只適合休息。年老后已經習慣了身披青蘿，隱居應該追隨白道猷（一位隱士）。直接進入亂山，不必計算路程，一定要看到落葉，才知道秋天來臨。他日，在谷口與人相遇，不要問我為何要辭官謝絕五侯。

山中自娛，感謝知己

萬事隨緣，不要強求。暫時在朝市經過，就返回山林。辛勞一生未必浮名就好，順應天性應該到處悠閑。一切都像夢中一樣，不要問身影，只適合在吟詠中更加怡悅容顏。襄陽的道者哪裡知道你，猿猴白鶴蕭然地生活在石室之間。

寄給承天元老

清靜散淡，近年來事情更加清閑。不論身處林下還是人間。禪心達到極致，並非喧鬧或安靜所能概括。沉默的客人不妨多多往來。奇石清軒增添了美好的情趣，流動的泉水碧綠的座位映照著衰老的容顏。支遁（Zhī Dùn）的灑脫放曠，時機把握得多麼好啊！應該會笑我回來還要另外買山。

誡題（因事）

高聲吟唱，放眼遠望，倚靠著雲梯。往事經過心中，都可以寫成詩。空談道德二篇，徒勞地自我辯解。是非就像脫韁的野馬，怎麼能夠齊一呢？和氏璧（Héshì Bì）的美玉，害怕被火燒傷；離開水的靈蛇，害怕在泥土中。寄語給遠飛的鴻雁，讓它飛上天空，凌雲的羽翼不要想著降低。

元日

在暗中，春意催促著黎明的到來。

English version: Idly, lofty sentiments are entrusted to the infinite, mistakenly grinding away at the heart of the ages. Pondering back and forth, one almost forgets to eat. Unknowingly, white clouds drift away, spring is quiet, and evening descends in the mountains.

Sending Hermit Lu back to Mount Lu

Worldly affairs are like cycles, and right and wrong never end. I envy you returning to the deep mountains, letting others mock your minor seclusion. The yellow crane has already soared high, and the white clouds have drifted far away. The music of nature returns to silence; on which peak does one play the clear zither? (Hermit Lu, referring to a person who lives in seclusion on Mount Lu)

Returning to South Ping Mountain, an impromptu poem

As the year ends, returning to the stone chamber, I feel the cold. The pine and ivy are silent, and I wander alone. I only know that I have spent a year under the trees, and I do not see the difficulties of ten thousand things in the human world. The poems of invitation to seclusion are inscribed on the stone, and the words of self-deprecation are not spoken to the world. My heart has already merged with the realm of emptiness (Śūnyatā), and my body is like a floating cloud, not worth observing.

Entering Stone Wall Mountain

The body is like a floating cloud, and the years are like flowing water. The turmoil of the human world is only suitable for rest. In old age, I have become accustomed to wearing green vines, and in seclusion, I should follow Bai Daoyou (a hermit). Go straight into the chaotic mountains, without calculating the distance, and be sure to see the falling leaves to know that autumn has arrived. Another day, if we meet at the valley entrance, do not ask me why I resigned from office and refused the five marquises.

Finding joy in the mountains, thanking acquaintances

Let everything follow its course, do not force it. Pass through the court and market temporarily, then return to the mountains. A life of toil is not necessarily better than fleeting fame, and according to one's nature, one should be leisurely everywhere. Everything is like a dream, do not ask about the shadow, only suitable for finding joy in poetry. How would the Daoist of Xiangyang know you, with monkeys and cranes living quietly in the stone chamber?

Sending to Elder Cheng Tian

Being pure and detached, in recent years, things have become more leisurely. Whether in the forest or in the human world. The Zen mind has reached its peak, not encompassed by noise or quiet. Silent guests may as well visit often. Strange rocks and clear pavilions add to the beautiful interest, and flowing springs and green seats reflect the aging face. Zhi Dun's (Zhī Dùn) unrestrained and unconventional spirit, how well he grasped the opportunity! He should laugh at me for coming back and having to buy another mountain.

Admonition (due to an incident)

Singing loudly and looking far away, leaning on the cloud ladder. Past events pass through the heart, and all can be written into poems. Empty talk about the two chapters of morality, futilely defending oneself. Right and wrong are like a runaway horse, how can they be aligned? The jade of Heshibi (Héshì Bì) fears being burned by fire; a spirit snake without water fears being in the mud. Send a message to the wild goose flying far away, let it fly into the sky, and its soaring wings should not think of lowering.

New Year's Day

In the dark, the spring urges the dawn.

【English Translation】 Idly, lofty sentiments are entrusted to the infinite, mistakenly grinding away at the heart of the ages. Pondering back and forth, one almost forgets to eat. Unknowingly, white clouds drift away, spring is quiet, and evening descends in the mountains.

Sending Hermit Lu back to Mount Lu

Worldly affairs are like cycles, and right and wrong never end. I envy you returning to the deep mountains, letting others mock your minor seclusion. The yellow crane has already soared high, and the white clouds have drifted far away. The music of nature returns to silence; on which peak does one play the clear zither? (Hermit Lu, referring to a person who lives in seclusion on Mount Lu)

Returning to South Ping Mountain, an impromptu poem

As the year ends, returning to the stone chamber, I feel the cold. The pine and ivy are silent, and I wander alone. I only know that I have spent a year under the trees, and I do not see the difficulties of ten thousand things in the human world. The poems of invitation to seclusion are inscribed on the stone, and the words of self-deprecation are not spoken to the world. My heart has already merged with the realm of emptiness ('Śūnyatā'), and my body is like a floating cloud, not worth observing.

Entering Stone Wall Mountain

The body is like a floating cloud, and the years are like flowing water. The turmoil of the human world is only suitable for rest. In old age, I have become accustomed to wearing green vines, and in seclusion, I should follow Bai Daoyou (a hermit). Go straight into the chaotic mountains, without calculating the distance, and be sure to see the falling leaves to know that autumn has arrived. Another day, if we meet at the valley entrance, do not ask me why I resigned from office and refused the five marquises.

Finding joy in the mountains, thanking acquaintances

Let everything follow its course, do not force it. Pass through the court and market temporarily, then return to the mountains. A life of toil is not necessarily better than fleeting fame, and according to one's nature, one should be leisurely everywhere. Everything is like a dream, do not ask about the shadow, only suitable for finding joy in poetry. How would the Daoist of Xiangyang know you, with monkeys and cranes living quietly in the stone chamber?

Sending to Elder Cheng Tian

Being pure and detached, in recent years, things have become more leisurely. Whether in the forest or in the human world. The Zen mind has reached its peak, not encompassed by noise or quiet. Silent guests may as well visit often. Strange rocks and clear pavilions add to the beautiful interest, and flowing springs and green seats reflect the aging face. Zhi Dun's ('Zhī Dùn') unrestrained and unconventional spirit, how well he grasped the opportunity! He should laugh at me for coming back and having to buy another mountain.

Admonition (due to an incident)

Singing loudly and looking far away, leaning on the cloud ladder. Past events pass through the heart, and all can be written into poems. Empty talk about the two chapters of morality, futilely defending oneself. Right and wrong are like a runaway horse, how can they be aligned? The jade of Heshibi ('Héshì Bì') fears being burned by fire; a spirit snake without water fears being in the mud. Send a message to the wild goose flying far away, let it fly into the sky, and its soaring wings should not think of lowering.

New Year's Day

In the dark, the spring urges the dawn.

明。百雞迎曉報新聲。宿寒尚在龍蛇蟄。藏曆初傳日月迎。萱葉四時今始發。梅花一旦佔先榮。山家也祝堯天壽。漫學牛山報太平。

著書罷思南還復會客自番禺來因賦此詩

平昔著書今粗畢。南還終欲隱羅浮。初春況遇故鄉子。終夜更夸滄海游。但貴羊城風物好。豈辭梅嶺路岐修。應須相與葛洪輩。抗跡山林送白頭。

冷泉獨賞寄沖晦上人

南風掠波溪水滿。山中幽人來洗浣。獨立溪傍清興款。更愛泉流芳草短。平生幽討貴蕭散。世道紛紜何足算。人間五月夏云煩。相約歸來君莫緩。

遣興三絕

逸興應須效皎然。此生瀟灑老詩禪。何妨剩得驚人句。詠遍江山一萬篇。

吾道陵遲事事訛。而今無計遏頹波。徇人玩法成流俗。但泣金書柰爾何。

去年聊駐江頭寺。今寄林僧巖下扃。莫謂此身無定跡。人生都類一浮萍。

書南山六和寺

青蔥玉樹接溪岑。臺閣凌虛地布金。行到白雲重疊處。水聲松韻淡人心。

寒食日雨中

漠漠行雲晴復陰。野花垂濕晚沉沉。遊人莫怨天多雨。況在東皋春已深。

早起

天窗月過星疏渺。檐際冥分云窈窕。山家深處勿雞啼。時有寒鴉來報曉。

對喜鵲

靜臥時驚鵲喜多。須臾果有

故人過。山中明度還無事。問爾綿蠻更語么。

寄晤沖晦

年老相看眼倍青。念君詩思苦勞形。人間更有無窮感。好把禪關護性靈。

洗筆

古人信文字。字字從此出。天下心不欺。爾亦有陰騭。濯之遺孺子。念茲未應失。

游大慈山書晝上人壁

谷里侵云寺。尋幽到深處。春過寒花開。人來啼鳥去。豈期草菴客。日暮此相遇。

清溪

勿謂清溪清。長如鏡初洗。須防茍容物。污爾清到底。

鐔津文集卷第十七大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十八

藤州鐔津東山沙門契嵩撰

此與楊公濟晤沖晦。山遊唱和詩。今總編於此。貴后賢披覽。以見一時文會之清勝焉。

歲暮值雪。山齋焚香獨坐。命童取雪烹茗。因思柳絮隨風起之句。遂取謝道蘊傳讀之。見其神情散朗。故有林下風氣益發幽興乃為詩兼簡居士公濟彼上人沖晦。

東山沙門契嵩上

檐外驚風幽鳥歸。窗間獨坐事還稀。初看歷日新年近。喜見山林驟雪飛。但憶故人能有詠。寧懷久客此無衣。鮑昭湯老能乘興。城郭何如在翠微。

章安楊蟠次韻

零落東山老佛師。古來獨往似君稀。雪邊氣候春將破。林下神情句欲

【現代漢語翻譯】現代漢語譯本老朋友來了。在山中生活，明白事理后就沒什麼事了。問你是否還在低聲細語呢？

寄給晤沖晦（Wu Chonghui）

年老了，互相看著眼睛更加清亮。想著你的詩思，真是費盡心神。人間還有無窮的感慨。最好把禪關守護好你的性靈。

洗筆

古人相信文字的力量。每個字都從此而出。天下人心不欺騙。你也自有陰德。用它洗滌后留給孩子。想著這些不應該忘記。

游大慈山（Da Ci Mountain）書寫給晝上人（Zhou Shangren）的墻壁

山谷里有侵入雲端的寺廟。尋找幽靜來到最深處。春天過去了，寒冷的花朵開放。人來了，啼叫的鳥兒飛走了。沒想到會遇到草菴的客人。日暮時分，在這裡相遇。

清溪

不要說清溪清澈。長久得像鏡子剛洗過一樣。必須提防那些茍且容身的污物。污染了你的清澈到底。

鐔津文集卷第十七大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十八

藤州（Teng Zhou）鐔津（Tan Jin）東山（Dong Shan）沙門（Shamen，佛教出家人的通稱）契嵩（Qi Song）撰寫

這與楊公濟（Yang Gongji）和晤沖晦（Wu Chonghui）的山遊唱和詩。現在總編在這裡。希望後來的賢士披閱。以此看到一時文人聚會的清雅盛況。

歲末下雪。在山中齋房焚香獨自坐著。讓童子取雪來烹茶。因此想到了柳絮隨風起這句詩。於是取來謝道韞（Xie Daoyun）的傳記來讀。看到她神情散朗。所以具有林下的風氣，更加激發了幽靜的興致，於是作詩並簡要地寫給居士楊公濟（Yang Gongji）和上人晤沖晦（Wu Chonghui）。

東山（Dong Shan）沙門（Shamen）契嵩（Qi Song）上

屋檐外驚動了風，幽靜的鳥兒歸巢。窗戶間獨自坐著，事情還很少。剛看日曆，新年臨近。高興地看到山林里突然下起了雪。只是想著老朋友能夠吟詠。哪裡還會在意我這個久居的客人沒有衣服穿。鮑照（Bao Zhao）、湯惠休（Tang Huixiu）能夠乘興而來。城郭哪裡比得上這翠微山林。

章安（Zhang An）楊蟠（Yang Pan）次韻

零落的東山（Dong Shan）老佛師。自古以來，像您這樣獨自隱居的人很少。雪邊的氣候，春天將要來臨。林下的神情，詩句將要

【English Translation】 English version An old friend visits. Living in the mountains, once you understand things, there's nothing much to do. I ask if you're still murmuring to yourself?

Sent to Wu Chonghui

As we grow old, our eyes seem to see each other more clearly. Thinking of your poetic thoughts, it truly exhausts your mind. There are endless feelings in the world. It's best to guard your spirit well with the gate of Chan (Zen).

Washing the Brush

The ancients believed in the power of writing. Every word comes from this. The hearts of the people in the world are not deceitful. You also have hidden virtues. Wash it and leave it to the children. Thinking of these, we should not forget.

Written on the wall for the monk Zhou Shangren while visiting Da Ci Mountain

In the valley, there's a temple that pierces the clouds. Seeking tranquility, I arrive at the deepest part. Spring has passed, and cold flowers bloom. People come, and the chirping birds fly away. I didn't expect to meet a guest of the thatched hut. At dusk, we meet here.

Clear Stream

Don't say the clear stream is clear. It's as long as a mirror just washed. You must guard against those things that seek temporary shelter. They will pollute your clarity to the very end.

Collected Works of Tan Jin, Volume 17 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Tan Jin

Collected Works of Tan Jin, Volume 18

Written by Qi Song, a Shamen (Buddhist monk) of Dong Shan (East Mountain) in Tan Jin (Tan Jin), Teng Zhou (Teng Zhou)

This is a collection of poems exchanged between Yang Gongji and Wu Chonghui during their mountain travels. Now it is compiled here. I hope that later scholars will read it. In order to see the elegant and grand occasion of the literati gathering at that time.

At the end of the year, it snows. I burn incense and sit alone in my mountain study. I was reminded of the line 'willow catkins rise with the wind'. So I took Xie Daoyun's biography to read. Seeing her relaxed expression. Therefore, it has the atmosphere of the forest, which further inspires the quiet interest, so I wrote a poem and briefly wrote to Yang Gongji, a layman, and Wu Chonghui, a monk.

Presented by Qi Song, a Shamen (Buddhist monk) of Dong Shan (East Mountain)

Outside the eaves, the wind startles, and the quiet birds return to their nests. Sitting alone by the window, there are few things to do. Just looking at the calendar, the New Year is approaching. I am happy to see the sudden snowfall in the mountains and forests. I just think that old friends can chant poems. Why would I care that I, a long-term guest, have no clothes to wear here. Bao Zhao and Tang Huixiu can come with great interest. How can the city compare to this green mountain forest.

Rhyming by Yang Pan of Zhang An

The declining old Buddhist master of Dong Shan (East Mountain). Since ancient times, few people have lived in seclusion alone like you. The climate by the snow, spring is about to come. The spirit under the forest, the verses are about to

飛。後日當尋慧遠社。何人更贈大顛衣。一篇感發渾閒事。須脫青衫動少微。

錢湖草堂沙門惟晤次韻上

雪滿西山春未歸。泉聲凍咽鳥聲稀。靜觀眼境人間渺。驅逐詩魔天外飛。一飽每將松作飯。大寒重換紙為衣。我憐詩是君家事。更約論心極細微。

約沖晦宿東山禪寺精舍先寄(蟠)

上人合動林間興。吾恨衰遲學謝安。納屐操筇那有限。吹雲落雨漫無端。先憑報信春枝破。預想分題雪屋寒。林下不諳人世苦。笑將雙鬢與君看。

次韻和酬(契嵩)

襄陽習子不貪官。欲友幽人擬道安。冒雪履霜臨歲杪。攀蘿挽翠到雲端。初論浮世慚年老。久對清規苦夜寒。空感知音何以報。但夸山水富君看。

將訪永安東山禪師先寄(惟晤)

庵在千株松桂下。更無塵事到夫君。高縱罕過呼猿澗。靜思唯看抱石云。日暮坐間禽影集。雪晴岸畔路形分。楊雄約我須投宿。月里禪余怯論文。

次韻和酬(契嵩)

歲晚陰沈天宇昏。宗雷訪我更攜君。相期石屋宜投宿。獨憩山茨學臥云。雪映窗𣠄人已靜。風吟燈影夜初分。自憐惠永多閑散。強接清言愧不文。

宿永安方丈書呈東山禪師(蟠)

千年道在高僧傳。未論詩人更有評。曾著文章原大道。獨推性命

濟群生。白雲已鎖山間寺。流水空傳世上名。林遠不聞鐘磬作。五更幽鳥轉春聲。

次韻和酬(契嵩)

詩豪何遜宿巖扃。品格高卑徹曉評。未省窗前無月到。唯驚席上有風生。郄超年少遍高隱。莊子才雄不近名。明日君歸人落去。莫將平叔擬虛聲。

次韻奉和(惟晤)

道安獨繼襄陽踵。詩好慵窺霅晝評。竹屋數間經幾載。草衣三事傲平生。縱陪林下收孤跡。難學人間走大名。燈火已殘談未倦。曉風斜雨打窗聲。

嘉公濟沖晦見訪(契嵩)

數曲青溪山數重。山深日暮已鳴鐘。忽聞行客門前語。來覓幽人林下蹤。初接風流殊歷落。更張燈火倍迎逢。不須便去疑無待。已有黃糧在宿舂。

次韻和酬(蟠)

數百招提隱亂峰。蒼茫豈復辨君鐘。春含未得黃鸝報。路轉唯尋白鹿蹤。庵在月邊長不鎖。興來天外忽相逢。山人莫笑衣冠客。亦有鴻來待賃舂。

次韻和酬(惟晤)

白雲蒼海一重重。傍舍遙聞隔塢鐘。月上更無人語鬧。雪深空認虎行蹤。詩書共喜燈前論。茗果翻疑夢裡逢。脫屣高談無限樂。熅爐寒擁日高舂。

游靈隱遇雨呈普慈及二詩翁(蟠)

山老未容山客去。故將云陣鎖山門。雨催晚色凝諸嶺。雷送春聲落後村。今夜青林妨月上

【現代漢語翻譯】現代漢語譯本濟群生：白雲已經鎖住了山間的寺廟，流水徒然地傳揚著世上的名聲。遠離塵囂，聽不到鐘磬的聲音，五更時分，幽靜的鳥兒婉轉地鳴叫著，帶來了春天的氣息。

次韻和酬(契嵩)：詩豪何遜隱居在巖洞里，人們徹夜評判他品格的高低。不曾見過窗前沒有月亮照耀的時候，只驚訝于席上有清風吹拂。郄超年少時就遍訪隱士，莊周才華橫溢卻不追求名利。明天你就要離開了，人們也會漸漸散去，不要把平叔比作虛名之士。

次韻奉和(惟晤)：道安獨自繼承了襄陽的遺風，詩才很好，懶得像霅晝一樣去評判。幾間竹屋經歷了多少歲月，穿著草衣，以三件事為傲，度過一生。即使陪著你在林下收集零星的足跡，也難以學習世人追逐名利。燈火已經快要熄滅，談興卻未減，拂曉的風斜著細雨敲打著窗戶。

嘉公濟沖晦來訪(契嵩)：彎彎曲曲的青溪繞過重重山巒，山深林密，日暮時分已經敲響了鐘聲。忽然聽到有行人在門前說話，是來尋找隱居在林下的我。初次相見，覺得你的風度非常灑脫，於是重新點亮燈火，更加熱情地歡迎你。不必急著離開，好像有什麼事情要等待，我已經準備好了黃米，可以隨時舂米做飯。

次韻和酬(蟠)：幾百座寺廟隱藏在重巒疊嶂之中，蒼茫之中，哪裡還能分辨出你敲的鐘聲。春天蘊含著生機，卻沒能得到黃鸝的報春之聲，轉過山路，只能尋覓白鹿的軌跡。庵堂在月亮旁邊，長久地不關閉，興致來了，就像從天外忽然相逢。山裡人不要嘲笑我們這些穿著官服的客人，我們也有鴻鵠之志，等待著租借田地來舂米做飯。

次韻和酬(惟晤)：白雲和蒼海重重疊疊，隱約聽到隔著山塢傳來的鐘聲。月亮升起，更加沒有人聲喧鬧，雪下得很深，只能辨認出老虎的足跡。我們一起在燈前高興地談論詩書，品嚐著茶和水果，彷彿是在夢中相逢。脫下世俗的束縛，高談闊論，樂趣無窮，在溫暖的爐火旁，擁著寒冷，直到太陽高照才開始舂米。

游靈隱遇雨呈普慈及二詩翁(蟠)：山神不願讓山客離去，故意用云陣鎖住了山門。雨水催促著傍晚的景色凝聚在各個山嶺，雷聲伴隨著春天的氣息落到後面的村莊。今夜，茂密的青林會阻礙月亮升起。

【English Translation】 English version To Ji Qunsheng: White clouds have locked the mountain temple, and the flowing water vainly spreads the name in the world. Far from the hustle and bustle, the sound of bells and chimes cannot be heard. At the fifth watch, the secluded birds chirp melodiously, bringing the sound of spring.

Rhyming in Response (Qi Song): The poetic hero He Xun dwells in a rock cave, and people judge the high and low of his character all night long. I have never seen a time when the moon did not shine before the window, only surprised that a breeze blows on the mat. Qi Chao visited hermits everywhere in his youth, and Zhuang Zhou was talented but did not pursue fame. Tomorrow you will leave, and people will gradually disperse. Do not compare Ping Shu to a man of empty reputation.

Rhyming in Accordance (Wei Wu): Dao An alone inherited the legacy of Xiangyang. His poetic talent is excellent, and he is too lazy to judge like Zha Zhou. Several bamboo houses have gone through many years. Wearing grass clothes, he takes pride in three things and spends his life. Even if I accompany you to collect scattered footprints under the forest, it is difficult to learn from people who pursue fame and fortune. The lights are about to go out, but the interest in talking has not diminished. The dawn wind and slanting rain beat against the window.

Jia Gongji Chonghui Visits (Qi Song): The winding Qingxi River surrounds layers of mountains. The mountains are deep and the forest is dense, and the bell has already rung at dusk. Suddenly, I heard a traveler speaking in front of the door, seeking me, a recluse in the forest. At first meeting, I found your demeanor very free and easy, so I relit the lights and welcomed you more warmly. There is no need to leave in a hurry, as if there is something to wait for. I have prepared yellow rice and can pound rice and cook at any time.

Rhyming in Response (Pan): Hundreds of temples are hidden in the overlapping mountains. In the vastness, how can I distinguish the sound of the bell you are ringing? Spring contains vitality, but it has not received the spring announcement from the oriole. Turning the mountain road, I can only look for the tracks of the white deer. The hermitage is next to the moon and is not closed for a long time. When the mood comes, it is like meeting suddenly from outside the sky. Mountain people, do not laugh at us guests in official uniforms. We also have lofty ambitions, waiting to rent land to pound rice and cook.

Rhyming in Response (Wei Wu): White clouds and blue seas overlap, and I faintly hear the sound of bells coming from across the mountain village. When the moon rises, there is even less noise. The snow is very deep, and I can only recognize the footprints of tigers. We happily discuss poetry and books together in front of the lamp, tasting tea and fruits, as if we are meeting in a dream. Taking off the shackles of the world, talking freely, the fun is endless. Embracing the cold by the warm stove, we do not start pounding rice until the sun is high.

Traveling to Lingyin and Encountering Rain, Presented to Puci and Two Poetry Elders (Pan): The mountain god is unwilling to let the mountain guests leave, deliberately locking the mountain gate with cloud formations. The rain urges the evening scenery to condense on the various mountains, and the thunder accompanies the breath of spring to fall into the back village. Tonight, the dense green forest will prevent the moon from rising.

。故人白首把詩論。來朝山水終彌泛。策杖相隨討澗源。

次韻和酬(契嵩)

暮云將雨苦紛紛。看雨攜君倚寺門。飛鳥驚雷歸后塢。落梅流水出前村。名山當爾何須去。勝事而今更好論。況有禪翁通妙理。徘徊重款扣真源。

次韻和酬(惟晤)

雨洗群山秀色分。一筇雙屐到松門。天邊雲散爭歸洞。島外樵還各佔村。久著青袍心已厭。相看白首事休論。請君細問黃梅老。當信禪河別有源。

同公濟沖晦宿靈隱夜晴(契嵩)

不睡還烹北苑茶。寒燈落盡適來花。夜深雨過山形出。天凈云空月色佳。且喜僧窗晴似晝。莫論人世事如麻。況陪支許皆能賦。豈厭留詩在碧紗。

次韻和酬(蟠)

山風亦會山人意。卷盡天紛掃雪花。明月當樓情已興。碧雲落紙句還佳。天威忽霽應通物。仙侶相便合姓麻。群動已消林木響。臥看星斗隔窗紗。

次韻和酬(惟晤)

戰退睡魔重酌茗。再披文卷眩生花。喜逢長夜身雖健。勉和新詩興未佳。風細猿聲清似梵。月明杉影密如麻。臘寒燈炷飛蛾滅。何必慇勤護薄紗。

早過天竺呈明智及同遊二老(蟠)

雨夜靈峰臥竹床。平明屐齒到云堂。門前雨過新溪滿。石上風回舊草香。山抱鐘聲圓不散。雪鋪瓦面冷無光

【現代漢語翻譯】現代漢語譯本：故友白髮蒼蒼還在討論詩歌。來日遊山玩水終將再次泛舟。拄著枴杖互相跟隨去探尋山澗的源頭。暮云將要下雨，雨點紛紛揚揚。看雨時與您一同倚靠在寺廟的門邊。受驚的鳥兒因雷聲而飛回後面的山塢，凋落的梅花隨著流水流出前面的村莊。名山就在這裡，何必一定要去別處呢？美好的事情現在拿來討論豈不更好。更何況還有精通玄妙佛理的禪師，讓人流連忘返，再次叩問真理的源頭。雨水洗凈群山，顯露出秀麗的景色。一根竹杖，一雙木屐，來到了松樹掩映的寺門前。天邊的雲彩消散，爭先恐後地飛回山洞，島外的樵夫也各自回到自己的村莊。身穿青袍已經很久了，心中已經厭倦。互相看著對方的白髮，世事就不要再談論了。請您仔細詢問黃梅禪宗的祖師，應當相信禪宗的河流別有源頭。不睡覺，還在烹煮北苑的茶。寒冷的燈光燃盡，恰好有花朵開放。夜深雨過，山巒的輪廓顯現出來。天空晴朗，雲彩消散，月色美好。高興的是僧人的窗戶晴朗得如同白晝，不要談論人世間的事情如同亂麻。更何況陪伴我的支遁和許詢都是能寫詩的人，怎麼會厭倦把詩留在碧紗上呢？山風也懂得山人的心意，捲走所有的天空中紛飛的雪花。明月當空，情致已經高漲，碧雲落在紙上，詩句也更加美妙。上天的威嚴忽然放晴，應該能與萬物相通，仙界的伴侶互相方便，都姓麻。各種聲響已經消失，樹林也變得安靜，躺著看星斗，隔著窗戶的紗。戰勝了睡魔，重新斟酒品茗。再次打開書卷，眼睛都花了。高興的是遇到漫漫長夜，身體還很健康，勉強和著新詩，興致還算不錯。微風吹拂，猿猴的叫聲清脆得如同梵音，明亮的月光下，杉樹的影子密集得如同亂麻。寒冷的臘月，燈芯上的飛蛾被燒滅，何必慇勤地保護那薄薄的紗呢？清早經過天竺寺，拜見明智禪師以及一同遊覽的兩位老者。雨夜裡在靈峰寺的竹床上睡覺。天亮時，木屐的齒印已經到了雲霧繚繞的大殿。門前雨後，新生的溪水漲滿了，石頭上，風吹回，依舊是往日的草香。山巒環抱著鐘聲，圓潤而不消散，雪花鋪在瓦面上，寒冷而沒有光澤。

【English Translation】 English version: Old friends with white hair still discuss poetry. In the future, traveling through mountains and rivers will eventually involve boating again. Leaning on staffs, we follow each other to explore the source of the mountain stream. Evening clouds are about to bring rain, with raindrops falling in abundance. While watching the rain, I lean with you against the temple gate. Startled birds, frightened by the thunder, fly back to the rear mountain valley; fallen plum blossoms flow with the water out of the front village. The famous mountain is right here, why must we go elsewhere? Wouldn't it be better to discuss wonderful things now? Moreover, there is a Chan (Zen) master who understands profound Buddhist principles, making people linger and repeatedly inquire about the source of truth. The rain washes the mountains, revealing their beautiful scenery. With a bamboo staff and a pair of wooden clogs, I arrive at the temple gate hidden among the pine trees. The clouds in the sky dissipate, vying to fly back to the caves; the woodcutters from the islands each return to their own villages. Having worn a green robe for a long time, my heart is already weary. Looking at each other's white hair, let's not discuss worldly affairs anymore. Please carefully inquire of the patriarch of the Huangmei (Yellow Plum) Chan school; you should believe that the Chan river has a different source. Not sleeping, still brewing tea from Beiyuan (a famous tea-producing area). The cold lamp burns out, and flowers happen to bloom. Late at night after the rain, the outlines of the mountains appear. The sky is clear, the clouds dissipate, and the moonlight is beautiful. What's pleasing is that the monk's window is as bright as day; let's not talk about worldly affairs like tangled hemp. Moreover, those accompanying me, Zhidun (a famous monk) and Xu Xun (a recluse), are both capable of writing poetry; how could I be tired of leaving poems on the green silk? The mountain wind also understands the mountain dweller's intentions, rolling away all the snowflakes flying in the sky. With the bright moon overhead, the mood is already high; with the green clouds falling on the paper, the verses are even more wonderful. Heaven's majesty suddenly clears up, it should be able to connect with all things; the fairy companions are convenient to each other, all surnamed Ma. All sounds have disappeared, and the forest has become quiet; lying down to watch the stars, separated by the window screen. Having defeated the demon of sleep, I pour wine and taste tea again. Opening the scrolls again, my eyes are dazzled. What's pleasing is encountering a long night, and my body is still healthy; reluctantly composing new poems, the mood is not bad. The gentle breeze carries the sound of monkeys, as clear as Sanskrit chants; under the bright moonlight, the shadows of the fir trees are as dense as tangled hemp. In the cold twelfth month, moths are burned by the lamp wick; why bother diligently protecting that thin gauze? Early in the morning, I pass by Tianzhu Temple (Temple of Celestial Peak), paying respects to Mingzhi (Enlightened Wisdom) Chan Master and the two elders traveling together. On a rainy night, I sleep on a bamboo bed at Lingfeng Temple (Spiritual Peak Temple). At dawn, the imprints of the wooden clogs have reached the cloud-shrouded hall. After the rain in front of the gate, the newly born stream is full; on the stones, the wind returns, and it is still the fragrance of the old grass. The mountains embrace the sound of the bell, round and not dissipating; snowflakes cover the roof tiles, cold and without light.

。理公莫怪詩相惱。今日偕行總姓湯。

次韻和酬(契嵩)

澗北夜依禪舍宿。峰南今訪講師堂。初行松路愛清曉。及過石橋聞異香。日色暖烘諸壑凈。晴嵐翠潑幾峰光。道標尚客何高趣。更飲吾曹相葉湯。

次韻和酬(惟晤)

曉過翻經臺下寺。與君同謁祖師堂。庭前紫桂葉頻脫。石上紅梅花正香。出洞陰雲分遠影。掛松寒日漏清光。謝君勸飯須無讓。不許非時薦茗湯。

南澗傍遊戲呈公濟沖晦(契嵩)

相引朝來碧澗傍。山林雪盡水流長。未應驚鳥下苔岸。先共觀魚跨石樑。日淡沙寒鷗自聚。歲闌春入草含芳。鮑昭湯老須同詠。何必人間萬事忙。

次韻和酬(蟠)

澗南一嘯清風發。林下重來白日長。云遠石深連鷲嶺。水寒沙淺似魚梁。漫因野老詢前事。閑伴伴幽人擷眾芳。更欲窮源情未已。知君嗔我索歸忙。

次韻和酬(惟晤)

撥云過得南隴去。流水激濺一澗長。盤石誰堆補缺岸。老自倒成危梁。沙禽呼雌頻叫噪。山藥吐色常芬芳。臘去春歸山愈好。喜君共無塵事忙。

游天竺上寺呈東山仲靈沖晦(蟠)

入林已忻猿鳥樂。共傲浮生勝大還。身外是非云不繫。社中留戀雨相關。籃輿寂寞愧彭澤。拄杖風流肖德山。寄語葛洪巖下水

{ "translations": [ "現代漢語譯本：", "理公莫怪我用詩歌打擾你，今天一同前行的都是姓湯的人。", "", "次韻和酬(契嵩)", "", "夜晚依偎在山澗北邊的禪房裡住宿，今天到山峰南面拜訪講師的佛堂。開始走在松樹路上，喜愛這清新的早晨，等到過了石橋，聞到奇異的香氣。陽光溫暖地烘烤著各個山谷，使之潔凈，晴朗的霧氣像翠綠的顏料潑灑在幾座山峰上，光彩奪目。道標指引著客人，這是多麼高雅的情趣啊！更何況我們一起品嚐湯姓之人的茶湯。", "", "次韻和酬(惟晤)", "", "清晨經過翻經臺下的寺廟，與您一同拜謁祖師的佛堂。庭院前紫桂樹的葉子頻繁地脫落，石頭上紅梅花開得正香。從山洞裡出來的陰雲，分開了遠處的影子，懸掛在松樹上的寒冷陽光，漏下清澈的光芒。感謝您勸我吃飯，一定不要推讓，不允許在非時的時候推薦茶湯。", "", "在南澗旁邊遊玩，呈給公濟沖晦(契嵩)", "", "相互引著，早晨來到碧綠的山澗旁邊，山林中的雪都融化了，水流變得很長。不應該驚動鳥兒，讓它們落到長滿青苔的岸邊，先一起觀看魚兒，跨過石頭的橋樑。陽光暗淡，沙子寒冷，海鷗自然地聚集在一起，一年將盡，春天到來，草兒散發著芬芳。鮑照和湯惠休如果在這裡，也應該一同吟詠，何必為世間萬事而忙碌呢？", "", "次韻和酬(蟠)", "", "在山澗南邊一聲長嘯，清風隨之而起，在樹林下再次到來，白晝變得很長。雲彩遙遠，石頭深邃，連線著鷲嶺（Grdhrakuta，靈鷲山），水流寒冷，沙子淺顯，像魚梁。隨意地向鄉野老人詢問以前的事情，悠閒地陪伴著隱士採摘各種花草。更想窮盡源頭，興致還沒有停止，知道您會責怪我催促您回去，因為您覺得我太忙碌了。", "", "次韻和酬(惟晤)", "", "撥開雲霧，穿過南邊田埂，流水激盪，一條山澗綿長。是誰堆積盤石，修補殘缺的河岸？老樹自然倒下，形成危險的橋樑。沙灘上的鳥兒呼喚雌鳥，頻繁地鳴叫，山藥散發著獨特的色彩，常常散發著芬芳。臘月過去，春天到來，山變得更加美好，高興與您一同沒有世俗的事務纏身。", "", "游天竺上寺，呈給東山仲靈沖晦(蟠)", "", "進入樹林，已經欣喜猿猴和鳥兒的快樂，一同傲視這虛浮的人生，勝過煉製大還丹。身外的是非，像云一樣不會繫縛，寺廟中的留戀，與雨水相關。乘坐簡陋的轎子，慚愧像陶淵明一樣隱居，拄著枴杖的風流，像謝靈運一樣。寄語葛洪巖下的水。", "", "", "english_translations": [ "English version:", "Don't blame me, Master Li, for bothering you with poetry. All those traveling together today share the surname Tang.", "", "Rhyming in Response (Qi Song)", "", "At night, I lean against a Chan (Zen) monastery north of the stream. Today, I visit the lecture hall of a teacher south of the peak. Initially walking the pine path, I cherish the clear dawn. Upon crossing the stone bridge, I smell a peculiar fragrance. The sunlight warmly bakes the purity of the valleys. The clear mist splashes emerald hues onto several peaks, radiant. The road sign guides the guest to what lofty interests! Moreover, we drink the tea of those named Tang together.", "", "Rhyming in Response (Wei Wu)", "", "In the morning, I pass the temple beneath the Sutra-Translating Terrace, and together with you, I pay respects at the Patriarch's Hall. In front of the courtyard, the leaves of the purple osmanthus frequently fall. On the stone, the red plum blossoms are fragrant. Emerging from the cave, the shady clouds divide distant shadows. Hanging on the pine, the cold sunlight leaks clear light. Thank you for urging me to eat; I must not decline. It is not permitted to offer tea at an inappropriate time.", "", "Playing by the South Stream, Presented to Gongji Chonghui (Qi Song)", "", "We lead each other to the side of the green stream in the morning. The snow in the mountains and forests has melted, and the water flows long. We should not startle the birds, causing them to descend to the mossy bank. Let us first watch the fish together, straddling the stone bridge. The sunlight is dim, the sand is cold, and the seagulls gather naturally. As the year ends and spring arrives, the grass contains fragrance. Bao Zhao and Tang Hui-xiu should also chant together if they were here. Why must we be busy with the myriad affairs of the human world?", "", "Rhyming in Response (Pan)", "", "A clear wind arises from a long whistle south of the stream. Returning again beneath the forest, the white day is long. The clouds are distant, the stones are deep, connecting to Grdhrakuta (Vulture Peak). The water is cold, the sand is shallow, resembling a fish weir. Casually inquiring about past events from the old man of the fields, leisurely accompanying the recluse to gather various fragrant plants. Further desiring to exhaust the source, my feelings have not yet ceased. I know you will scold me for urging you to return, because you think I am too busy.", "", "Rhyming in Response (Wei Wu)", "", "Parting the clouds, we pass the southern ridge, the flowing water splashes, a long stream. Who piled up the flat rocks to mend the broken bank? The old tree naturally fell, forming a dangerous bridge. The sand birds call to their mates, frequently chirping. The Chinese yams emit a unique color, often releasing fragrance. As the twelfth month departs and spring returns, the mountain becomes even more beautiful. I am happy to be with you, free from worldly affairs.", "", "Visiting the Upper Temple of Tianzhu, Presented to Dongshan Zhongling Chonghui (Pan)", "", "Entering the forest, I am already delighted by the joy of the monkeys and birds. Together, we look down upon this floating life, surpassing the elixir of immortality. The rights and wrongs outside the body are like clouds, not binding. The lingering attachment in the temple is related to the rain. Riding in a simple sedan chair, I am ashamed to be reclusive like Tao Yuanming. The elegance of leaning on a staff is like Xie Lingyun. I send words to the water beneath Ge Hong Rock." ] }

。莫流清夢落人間。

次韻和酬(契嵩)

共訪迢遙深塢寺。仍隨野老賣樵還。鳥棲已定人方到。暮色雖濃門未關。今宿巖房休問法。來朝臘屐重登山。平生勝友殊難會。莫厭相攜寂寞間。

次韻和酬(惟晤)

天寒雨細日將暮。泥滑誰禁策馬還。砂穴吐泉鳴決決。竹叢歸鳥語關關。聊睎謝客須穿屐。莫羨支公獨買山。方外論交情未淺。愿陪投老白雲間。

同公濟沖晦游天竺兼簡呈伯周禪老(契嵩)

愛此蕭然松塢深。詩流邀我此相尋。蒼茫寒日才開霧。叆叇濃雲又結陰。安石放懷還劇賞。皎然乘興合清吟。主人勸駐禪扉宿。況值梅香正滿林。

次韻和酬(蟠)

不問猿崖鳥道深。攜筇著屐伴君尋。山中桂子驚寒夜。雪后梅花逼歲陰。欲住更逢青眼顧。相看須盡白頭吟。他年若續高僧傳。未放湯休與道林。

次韻和酬(惟晤)

平昔詩禪友契深。更來人外事幽尋。雨余澗壑流寒響。歲晏檉杉老翠陰。袒跣不妨陶令醉。風流多效洛生吟。山翁解榻延清賞。未放前賢勝竹林。

宿天竺再贈東山禪師與沖晦(蟠)

仲靈述作慚知己。沖晦篇章竊賞音。勝侶俱恬山水樂。神交已過雪霜深。燈前自笑平生事雨後重論一夜心。相檢莫教詩間斷。更闌同

【現代漢語翻譯】現代漢語譯本：不要讓清澈的夢境消逝在人間。

次韻和酬（契嵩）

一同拜訪遙遠幽深的塢寺，仍然跟隨鄉野老者賣柴返回。鳥兒棲息已經安定，人們才剛剛到達，傍晚的景色雖然濃重，寺門還沒有關閉。今晚住在巖石房屋裡，暫且不問佛法，明天早上穿上臘屐再次登山。平生難得遇到知心的朋友，不要厭倦互相攜手在這寂寞的地方。

次韻和酬（惟晤）

天氣寒冷，細雨霏霏，太陽將要落山，泥濘濕滑，誰能阻止策馬返回。砂石洞穴吐出泉水，發出決決的聲響，竹林中的歸鳥，發出關關的叫聲。姑且希望像謝靈運那樣穿上木屐，不要羨慕支遁獨自買山隱居。方外之人交往情誼不淺，願意陪伴您到老，隱居在白雲之間。

同公濟沖晦游天竺兼簡呈伯周禪老（契嵩）

喜愛這蕭瑟清靜的松樹山塢，詩友邀請我到這裡相訪。蒼茫的寒日才剛剛驅散霧氣，濃厚的雲層又凝聚成陰霾。像謝安石那樣放開胸懷，盡情欣賞美景，像皎然那樣興致高昂，吟誦清雅的詩歌。主人勸我們住在禪房裡，何況正值梅花盛開，香氣瀰漫山林。

次韻和酬（蟠）

不問猿猴攀爬的懸崖，鳥兒飛翔的險道有多深，手持竹杖，腳穿木屐，陪伴您一同尋訪。山中的桂花在寒冷的夜晚綻放，雪后的梅花逼近歲末的寒冷。想要住下，更遇到您用青眼相待，互相看著，要盡情吟誦直到白頭。他年如果續寫高僧傳記，不會放過湯休和道林。

次韻和酬（惟晤）

向來詩禪之友情誼深厚，再次來到人間之外的地方尋訪幽靜。雨後山澗溪谷流淌著寒冷的聲音，歲末的檉柳和杉樹呈現出蒼老的翠綠。袒胸赤腳不妨像陶淵明那樣醉酒，風流倜儻可以效仿洛陽的文人吟詩。山翁熱情地鋪開坐席，邀請我們盡情欣賞美景，不會讓前賢勝過竹林七賢。

宿天竺再贈東山禪師與沖晦（蟠）

仲靈的述作讓我慚愧，因為我只是知己，沖晦的篇章讓我私下欣賞。勝友們都安於山水之樂，精神上的交往已經超越了時間的考驗。燈前自嘲平生的往事，雨後重新傾訴一夜的心裡話。互相檢查，不要讓詩歌中斷，直到夜深。

【English Translation】 English version: Do not let clear dreams fall into the human world.

Rhyming Response to (Qisong)

Together we visit the remote and deep塢 temple (Wu Temple, a type of temple). Still following the old rustic, returning from selling firewood. Birds have settled to roost, people are just arriving. Though the evening colors are thick, the gate is not yet closed. Tonight we stay in the rock chamber, setting aside questions of Dharma. Tomorrow morning, wearing臘屐 (waxed wooden sandals), we will climb the mountain again. Lifelong close friends are especially hard to meet. Do not tire of accompanying each other in this solitary place.

Rhyming Response to (Wei Wu)

The weather is cold, the rain is fine, the sun is setting. The mud is slippery, who can stop from urging the horse to return. Sandy caves spout springs,鳴決決 (ming jue jue, sound of gurgling water). Bamboo groves of returning birds,語關關 (yu guan guan, sound of birds chirping). Let us hope to wear屐 (wooden sandals) like Xie Ke (Xie Lingyun, a poet). Do not envy Zhi Gong (Dao Qian, a monk) buying a mountain alone. Our friendship outside the mundane world is not shallow. I wish to accompany you in old age, dwelling among the white clouds.

Traveling to Tianzhu (Tianzhu, a temple) with Gongji Chonghui, also presenting to Chan Master Bozhou (Qisong)

I love this desolate and quiet pine塢 (Wu, a small bay) deep in the mountains. Poetry friends invite me to visit here. The vast cold sun has just cleared the mist. Thick clouds gather again, forming陰 (yin, shade). Like An Shi (Xie Anshi, a statesman) releasing his heart, fully appreciating the scenery. Like Jiao Ran (Jiao Ran, a monk poet) taking pleasure in the moment, composing elegant poems. The host urges us to stay in the meditation room. Moreover, it is the time when plum blossoms are in full bloom, their fragrance filling the forest.

Rhyming Response to (Pan)

Not asking how deep the cliffs where monkeys climb, the dangerous paths where birds fly. Carrying bamboo staffs, wearing屐 (wooden sandals), accompanying you on this quest. Mountain osmanthus blossoms startle the cold night. Plum blossoms after the snow press close to the year's end. Wanting to stay, we are further met with your青眼 (qing yan, favorable regard). Looking at each other, we must recite poetry until our hair turns white. If in later years, the biographies of eminent monks are continued, Tang Xiu (Tang Xiu, a poet) and Dao Lin (Dao Lin, a monk) will not be omitted.

Rhyming Response to (Wei Wu)

Our friendship in poetry and Chan has always been deep. Again, we come to a place beyond the human world, seeking tranquility. After the rain, mountain streams flow with cold sounds. At the year's end, old cypresses and firs display their aged green. Barefoot and bare-chested, it is fine to be drunk like Tao Ling (Tao Yuanming, a poet). Elegant and unrestrained, we can emulate the poets of Luoyang. The mountain host generously welcomes us, inviting us to fully appreciate the scenery. He will not let the worthies of the past surpass the Seven Sages of the Bamboo Grove.

Staying at Tianzhu (Tianzhu, a temple), again presenting to Chan Master Dongshan and Chonghui (Pan)

Zhong Ling's (Zhong Ling, a person's name) writings make me ashamed, for I am merely a confidant. Chonghui's chapters I secretly admire. Worthy companions are content with the pleasures of mountains and waters. Spiritual communion has surpassed the test of time. Before the lamp, I laugh at the events of my life. After the rain, we rehash the thoughts of a night. Let us examine each other, not allowing the poetry to be interrupted, until the night is late.

聽夜猿吟。

次韻奉和(契嵩)

沈侯才雋冠儒林。詩語驚人金玉音。學海平生慚我淺。詞源今日羨君深。強睎老格須張膽。喜聽清言更洗心。賡唱茍能容累句。漫陪梁甫續高吟。

次韻奉和(惟晤)

燈火青熒云塢寺。清猿叫斷有餘音。檻梅雪白春風近。山雨盆傾澗水深。背世跡憐高鳥跡。結交心契老松心。酬君秀句無新語。徒攪詩腸徹曙吟。

宿天竺寺賦聞泉呈二老(蟠)

我有泉中興。平生愛水經。山空時決決。夜靜轉泠泠。暗脈來湍急。清聲出混冥。月寒風不響。高枕與君聽。

同賦聞泉(契嵩)

歲晏林間宿。初聞況夜晴。漱寒醒客夢。飛響應山鳴。深澗松風靜。幽人石室清。誰人能為我。寫此入琴聲。

同賦聞泉(惟晤)

澗泉吾所好。山舍寂無喧。春脈生云底。夜聲來枕前。風休不動竹。月上未啼猿。石上鳴逾急。冷然清夢魂。

送公濟沖晦出山兼簡駐泊李思文(契嵩)

幾日山游霰雪稀。相隨野老亦忘機。始憐洞里云堪臥。又憶人間歲杪歲。夜落梅花應滿路。風含春色自吹衣。憑君為語王孫道。音信終須寄鳥飛。

次韻奉酬(蟠)

臘后東風掃翠微。同看芳柳破春機。三宵聽水都無夢。四日登山未肯歸。野

【現代漢語翻譯】現代漢語譯本聽夜猿吟。

次韻奉和(契嵩)

沈侯才華橫溢，堪稱儒林之冠。他的詩句令人驚歎，如金玉般的聲音。平生學海無涯，我慚愧自己學識淺薄。今日羨慕你詞源深厚。努力效仿老練的風格，需要鼓起勇氣。喜歡聽你清雅的言語，更能洗滌我的心靈。如果賡續唱和能夠容納我這累贅的句子，就讓我陪同你，在梁甫山上續寫高雅的吟唱。

次韻奉和(惟晤)

燈火在雲霧繚繞的寺廟裡閃爍著青色的光芒。清脆的猿啼聲響徹山間，留下悠長的餘音。欄桿邊的梅花雪白，春風已經臨近。山雨傾盆而下，山澗里的水流湍急而深。我羨慕那些背離世俗，像高飛的鳥兒一樣留下軌跡的人。我與你結交，心意如同蒼老的松樹一般堅定。用秀美的詩句酬答你，卻找不到新的詞語，只是攪動詩腸，吟誦到天亮。

宿天竺寺賦聞泉呈二老(蟠)

我心中有關於泉水的興致，平生喜愛《水經注》這樣的著作。山谷空曠，泉水時而發出決決的聲音。夜晚寂靜，泉水的聲音更加清泠。暗中的水脈帶來湍急的水流，清澈的聲音從混沌中發出。月色寒冷，風聲也停息了，我高枕而臥，與你們一同傾聽泉水的聲音。

同賦聞泉(契嵩)

年終歲末，我住在山林間，恰好在晴朗的夜晚聽到了泉水的聲音。泉水的聲音清寒，喚醒了客人的睡夢。泉水的聲音飛揚，在山間迴響。幽深的山澗里，松濤聲靜止。隱居的人住在清幽的石室裡。誰能夠為我，將這泉水的聲音寫進琴聲里呢？

同賦聞泉(惟晤)

山澗的泉水是我所喜愛的，山中的房舍寂靜而沒有喧囂。春天的水脈從云底涌出，夜晚的泉水聲響來到我的枕邊。風停了，竹子不再搖動。月亮升起來了，猿猴還沒有啼叫。泉水在石頭上流淌，聲音更加急促。清冷的聲音，清醒了我的夢魂。

送公濟沖晦出山兼簡駐泊李思文(契嵩)

在山中游玩了幾天，稀疏的雪花也停止飄落。與淳樸的鄉野老者相伴，也忘記了世俗的機巧。開始憐惜山洞裡的雲彩，可以讓人安臥。又想起人間，已經到了年末歲尾。夜晚飄落的梅花，應該鋪滿了道路。風中帶著春天的氣息，自然地吹拂著衣裳。請你替我告訴王孫，書信最終還是要靠鳥兒傳遞。

次韻奉酬(蟠)

臘月過後，東風吹拂，掃去了山上的翠綠。一同觀賞著芳香的柳樹，萌動著春天的生機。三個夜晚聽著泉水的聲音，都沒有做夢。四天登山，還不肯回家。野

【English Translation】 English version Listening to the Night Monkeys Cry.

Rhyming in Response (Qi Song)

Marquis Shen's talent is outstanding, the crown of Confucian scholars. His poetic words are astonishing, like the sound of gold and jade. Throughout my life, I am ashamed of my shallow knowledge in the sea of learning. Today, I envy your deep source of words. Striving to emulate the old style requires courage. I enjoy listening to your elegant words, which further cleanse my heart. If the continuation of singing and responding can accommodate my cumbersome sentences, let me accompany you to continue the elegant chanting on Mount Liangfu.

Rhyming in Response (Wei Wu)

The lamplight flickers with a green glow in the cloud-shrouded temple. The clear cry of the monkeys echoes through the mountains, leaving a lingering sound. The plum blossoms by the railing are snow-white, and the spring breeze is approaching. The mountain rain pours down, and the stream water is turbulent and deep. I admire those who turn their backs on the world, leaving traces like high-flying birds. I associate with you, and our hearts are as firm as old pine trees. I repay you with beautiful verses, but I cannot find new words, only stirring my poetic heart and chanting until dawn.

Staying Overnight at Tianzhu Temple, Composing a Poem on Hearing the Spring, Presented to the Two Elders (Pan)

I have an interest in springs, and I love works like 'Classic of Waterways' all my life. The mountain valley is empty, and the spring water sometimes makes a gurgling sound. The night is quiet, and the sound of the spring is even clearer. The hidden veins bring turbulent water, and the clear sound comes from the chaos. The moonlight is cold, and the wind is silent. I rest my head on the pillow and listen to the sound of the spring with you.

Composing a Poem on Hearing the Spring (Qi Song)

At the end of the year, I live in the mountains, and I happen to hear the sound of the spring on a clear night. The sound of the spring is cold and awakens the guest's sleep. The sound of the spring flies and echoes in the mountains. In the deep valley, the sound of the pine wind is still. The recluse lives in a quiet stone room. Who can write the sound of this spring into the sound of the zither for me?

Composing a Poem on Hearing the Spring (Wei Wu)

The mountain stream is what I like, and the mountain house is quiet and without noise. The spring veins emerge from the bottom of the clouds, and the sound of the spring at night comes to my pillow. The wind stops, and the bamboo no longer shakes. The moon rises, and the monkeys have not yet cried. The spring water flows on the stone, and the sound is even more rapid. The cold sound awakens my dream soul.

Sending Gongji Chonghui out of the Mountain and Briefly Addressing Li Siwen, the Resident (Qi Song)

After playing in the mountains for a few days, the sparse snowflakes also stopped falling. Accompanying the simple country elders, I also forgot the tricks of the world. I began to pity the clouds in the cave, which can make people rest. I also remembered that it is the end of the year in the human world. The plum blossoms falling at night should cover the road. The wind carries the breath of spring, naturally blowing the clothes. Please tell the prince for me that letters must eventually be delivered by birds.

Rhyming in Response (Pan)

After the twelfth month, the east wind blows, sweeping away the green on the mountain. Together we watch the fragrant willow trees, sprouting the vitality of spring. Listening to the sound of the spring for three nights, I did not dream. Climbing the mountain for four days, I am not willing to go home. Wild

老止憑云送客。家人應笑雨沾衣。君詩兼簡佳公子。只恐囊傾一夜飛。

次韻奉和(惟晤)

招攜綠野村邊去。累日青山曠世機。惜向永安蘭若別。還經靈隱渡頭歸。云峰積雪迷樵徑。石罅新泉濺客衣。詩會未由陪帝戚。心隨云鳥入城飛。

遊山歸遇雨呈仲靈沖晦(蟠)

九里松門雪過時。籃輿䙚䙚礙松枝。雨留宿客還斜落。風送行人亦倒吹。華表忽驚黃鶴反。耳中猶帶白猿悲。來朝弗著登山屐。可避君味謝客兒。

次韻和酬(契嵩)

嚴維靈澈出山時。避雨曾聞礙木枝。歲杪霜寒何足畏。管中春色已堪吹。風含鐘韻凝還散。水結溪聲咽又悲。鬥草野遊君莫笑。初平元是牧羊兒。

次韻奉和酬(惟晤)

興高未肯輟清詩。舍轎重扶櫛栗枝。松柏青肥春雨洗。煙雲輕健澗風吹。樵歸后塢連聲唱。鹿過前溪失隊悲。莫道還家甘寂默。陶潛自有五男兒。

山中回憶東山老(蟠)

山遊興發特尋君。屐齒筇枝繞四鄰。峰北看云忘世務。澗南聽水得天真。名高寂寞存僧史。林下風流似晉人。何日枇杷苦筍熟。卻游未減去年春(君去年有苦筍上批把熟之句)。

次韻奉酬(契嵩)

君事逍遙入亂云。與君躡屐遍溪鄰。林間聽鳥聞偏好。煙際觀山見匪真

【現代漢語翻譯】現代漢語譯本老止憑云送客。家人應笑雨沾衣。君詩兼簡佳公子。只恐囊傾一夜飛。

次韻奉和(惟晤)

招攜綠野村邊去。累日青山曠世機。惜向永安蘭若(永安蘭若)別。還經靈隱(靈隱)渡頭歸。云峰積雪迷樵徑。石罅新泉濺客衣。詩會未由陪帝戚。心隨云鳥入城飛。

遊山歸遇雨呈仲靈沖晦(蟠)

九里松門雪過時。籃輿䙚䙚礙松枝。雨留宿客還斜落。風送行人亦倒吹。華表忽驚黃鶴反。耳中猶帶白猿悲。來朝弗著登山屐。可避君味謝客兒。

次韻和酬(契嵩)

嚴維(嚴維)靈澈(靈澈)出山時。避雨曾聞礙木枝。歲杪霜寒何足畏。管中春色已堪吹。風含鐘韻凝還散。水結溪聲咽又悲。鬥草野遊君莫笑。初平(初平)元是牧羊兒。

次韻奉和酬(惟晤)

興高未肯輟清詩。舍轎重扶櫛栗枝。松柏青肥春雨洗。煙雲輕健澗風吹。樵歸后塢連聲唱。鹿過前溪失隊悲。莫道還家甘寂默。陶潛(陶潛)自有五男兒。

山中回憶東山老(蟠)

山遊興發特尋君。屐齒筇枝繞四鄰。峰北看云忘世務。澗南聽水得天真。名高寂寞存僧史。林下風流似晉人。何日枇杷苦筍熟。卻游未減去年春(君去年有苦筍上批把熟之句)。

次韻奉酬(契嵩)

君事逍遙入亂云。與君躡屐遍溪鄰。林間聽鳥聞偏好。煙際觀山見匪真。

【English Translation】 English version Old Zhi sends off guests relying on the clouds. Family members must be laughing at clothes soaked by the rain. Your poem is simple and praises the fine young gentleman. I only fear the purse will be emptied overnight.

Following the Rhyme in Response (Wei Wu)

Inviting and accompanying to the green countryside village. For days, the green mountains provide a worldly escape. Regretting the farewell at Yong'an Lanruo (Yong'an Lanruo: Yong'an Monastery). Also passing Lingyin (Lingyin: Lingyin Temple) and returning by the ferry crossing. Snow accumulates on the cloud peaks, obscuring the woodcutter's path. Fresh springs from the stone crevices splash the guest's clothes. There's no chance to attend the poetry gathering with the imperial relatives. My heart follows the clouds and birds, flying into the city.

Returning from a Mountain Trip in the Rain, Presented to Zhongling Chonghui (Pan)

The snow has passed at the Nine Mile Pine Gate. The bamboo sedan chair creaks, obstructed by the pine branches. The rain keeps the overnight guest, falling askew. The wind sends the traveler, also blowing backwards. Suddenly startled by the Huabiao pillar, the yellow crane returns. In my ears, I still carry the white ape's sorrow. Tomorrow, I won't wear my mountain-climbing shoes. To avoid your taste, Xie Ke's child.

Following the Rhyme in Response (Qi Song)

When Yan Wei (Yan Wei) and Ling Che (Ling Che) left the mountain. I heard they avoided the rain, hindered by the tree branches. At the year's end, frost and cold are not to be feared. The spring colors within the bamboo tube are already worth blowing. The wind contains the bell's rhyme, sometimes congealing, sometimes scattering. The water's stream sound congeals, sometimes choked, sometimes sorrowful. Don't laugh at the grass-fighting and wild games. Chu Ping (Chu Ping) was originally a shepherd boy.

Following the Rhyme in Response (Wei Wu)

With high spirits, I'm unwilling to stop the pure poems. Abandoning the sedan chair, I heavily support the chestnut branch. The pines and cypresses are green and plump, washed by the spring rain. The smoke and clouds are light and strong, blown by the valley wind. The woodcutters return to the back village, singing in unison. The deer cross the front stream, sadly losing their herd. Don't say that returning home is willingly silent. Tao Qian (Tao Qian) naturally has five sons.

Remembering Old Man Dongshan in the Mountains (Pan)

My mountain trip was inspired to specially seek you out. My shoe teeth and bamboo staff circled the four neighbors. North of the peak, watching the clouds, I forget worldly affairs. South of the stream, listening to the water, I obtain naturalness. His high reputation and loneliness are preserved in the monk's history. His elegance under the forest resembles a Jin dynasty person. When will the loquats and bitter bamboo shoots be ripe? The trip will not be less enjoyable than last year's spring (You had a line about bitter bamboo shoots and ripe loquats last year).

Following the Rhyme in Response (Qi Song)

Your affairs are carefree, entering the chaotic clouds. With you, I tread the shoes, wandering all over the stream neighbors. Listening to the birds in the forest, I hear particularly well. Viewing the mountains at the edge of the smoke, I see what is not real.

。澗水只能忙送客。巖花不解久留人。樂天更有龍門約。勝會應須趁早春。

連得公濟出山道中見示二篇鄙思枯涸奉和不暇且乞罷唱(契嵩)

詩篇留落野人窗。又得虞卿璧一雙。怪似蛟龍出古水。清如日月浸秋江。賡吟何止夸山澤。變雅終須系國邦。為報詩家驍將道。雪闌休唱已心降。

次韻奉酬(蟠)

幾夕論詩坐石窗。憐君百首妙無雙。勾牽野興侵孤月。惱亂詞源涌大江。數紙忽然來竺嶺。千年猶可照吳邦。相思未免還相挑。莫豎旗旛卻詐降。

出山至中途寄永安禪師(惟晤)

松行未盡卻回頭。寒雨霶𩃱已漸收。望海閣邊云繚繞。行春橋下水奔流。山庵驟別高談遠。城寺將歸滿面羞。須效著書同護法。悠悠人事漫拘囚。

次韻和酬(契嵩)

忽憶山中人白頭。歲闌來看雪初收。詩篇見賞皆高興。謝客相隨匪俗流。漫有嵓云供夜臥。況無土食備晨羞。愛君吟詠殊堪聽。金玉聲音勝楚囚。

公濟沖晦出山次日奉寄(契嵩)

孫綽曾陪支遁游。千年人謂兩風流。羨君慕此乘雙屐。結侶還來共一丘。衣冷雪霜猶未去。興高雲月肯甘收。耽詩重道皆無比。應敵當時萬戶侯。

次韻奉酬(蟠)

猿聲未落鳥聲愁。筍發花開澗水流。還對春風驚

【現代漢語翻譯】現代漢語譯本：澗水匆忙地送走客人，巖石上的花朵不懂得長久地挽留人。樂天（白居易的字）還有與龍門的約定，美好的聚會應該趁著早春時節。

連日來得到公濟（人名）出山時所作的兩篇詩作，我感到自己的才思枯竭，無法奉和，請允許我停止唱和。（契嵩）

詩篇流落在鄉野之人的窗戶旁，又得到了像虞卿（戰國時期趙國人，以辯才著稱）的寶玉一樣珍貴的詩作。詩作奇異得像是蛟龍從古老的水中出現，清澈得像是日月浸在秋天的江水中。吟詠這些詩作，不僅僅是爲了誇耀山水風光，最終還是要將高雅的詩歌與國家命運聯繫在一起。請轉告詩壇上的驍將，雪停之後就不要再唱那些已經讓我感到羞愧的詩作了。

次韻奉酬（蟠）

幾個夜晚一起坐在石窗下討論詩歌，我喜愛你寫的一百首詩歌，每一首都無比精妙。你的詩歌勾引起我隱居山林的興致，侵擾著我孤獨的月夜，你的詞源像大江一樣奔涌，讓我感到既高興又苦惱。你的詩稿忽然從竺嶺（指佛教）傳來，千年之後仍然可以照耀吳地（指江南一帶）。對你的思念難以避免地還會繼續挑逗著我，不要豎起旗幟假裝投降。

出山至中途寄永安禪師（惟晤）

在松樹間行走還沒有結束，卻又回頭望去，寒冷的雨水已經漸漸停歇。遙望望海閣，雲霧繚繞，行走在行春橋下，河水奔流不息。匆忙地告別了山庵，告別了高遠的談論，回到城裡的寺廟，滿面羞愧。必須傚法著書立說來護持佛法，不要被悠悠世事所拘禁。

次韻和酬（契嵩）

忽然想起了山中那位頭髮花白的人，年終歲尾來看雪剛剛停歇。看到你的詩篇，我感到非常高興，像謝安（東晉名士）那樣與你交往，不是那些庸俗之輩。山巖上的雲霧可以供你夜間安睡，更何況還有粗茶淡飯可以免去你早晨的羞愧。我喜愛你吟詠的詩歌，特別值得傾聽，你那金玉般的聲音勝過囚犯的哀號。

公濟沖晦出山次日奉寄（契嵩）

孫綽（東晉名士）曾經陪伴支遁（東晉高僧）遊玩，千年之後人們都說他們兩人風流倜儻。羨慕你效仿他們穿上木屐，結伴而來，共同隱居在這山丘之中。身上穿著的衣服還帶著雪霜的寒冷，高漲的興致讓云月也甘願被你收攬。你沉迷於詩歌，重視道義，都是無人能比的，如果是在戰場上，你一定是一位可以抵擋萬戶侯的將領。

次韻奉酬（蟠）

猿猴的叫聲還沒有停止，鳥兒的叫聲又讓人感到憂愁，竹筍破土而出，鮮花盛開，澗水潺潺流動。面對這美好的春風，我感到驚訝。

【English Translation】 English version: The stream hurries to see the guests off, the rock flowers do not understand how to keep people for long. Letian (Bai Juyi's courtesy name) also has an appointment with Longmen, and the grand gathering should take advantage of the early spring.

Having received the two poems written by Gongji (person's name) when he left the mountain, I feel that my thoughts are exhausted and I cannot respond in kind. Please allow me to stop composing. (Qisong)

The poems are scattered by the windows of the country people, and I have obtained poems as precious as the jade of Yu Qing (a person from the Zhao state during the Warring States period, known for his eloquence). The poems are as strange as a dragon emerging from ancient waters, and as clear as the sun and moon immersed in the autumn river. Reciting these poems is not only to praise the scenery of mountains and rivers, but ultimately to connect elegant poetry with the fate of the country. Please tell the brave general in the poetry world not to sing those poems that have made me feel ashamed after the snow has stopped.

Rhyming in response (Pan)

For several nights, we sat together by the stone window discussing poetry. I love the hundred poems you wrote, each of which is incredibly exquisite. Your poems arouse my interest in living in seclusion in the mountains, disturbing my lonely moonlit nights. Your source of words is like a rushing river, making me feel both happy and distressed. Your poems suddenly came from Zhuling (referring to Buddhism), and can still illuminate the Wu region (referring to the Jiangnan area) after a thousand years. The longing for you will inevitably continue to tease me, do not raise the flag and pretend to surrender.

Leaving the mountain halfway to send to Zen Master Yong'an (Wei Wu)

Walking among the pine trees has not yet ended, but I look back again, and the cold rain has gradually stopped. Looking at Wanghai Pavilion from afar, the clouds are swirling, and walking under Xingchun Bridge, the river is rushing. Hastily bid farewell to the mountain temple, bid farewell to the distant discussions, return to the city temple, with a face full of shame. We must follow the example of writing books to protect the Dharma, and not be confined by the affairs of the world.

Rhyming in response (Qisong)

Suddenly I remembered the white-haired man in the mountains, coming to see the snow just after it stopped at the end of the year. Seeing your poems, I feel very happy, like Xie An (a famous figure in the Eastern Jin Dynasty) associating with you, not those vulgar people. The clouds on the mountain rocks can provide you with a night's sleep, not to mention the simple meals that can save you from the shame of the morning. I love the poems you recite, which are especially worth listening to, and your golden voice is better than the wailing of prisoners.

Gongji Chonghui left the mountain the next day to send (Qisong)

Sun Chuo (a famous figure in the Eastern Jin Dynasty) once accompanied Zhi Dun (a famous monk in the Eastern Jin Dynasty) to play, and people have said that they were both romantic and unrestrained for thousands of years. I envy you for imitating them by wearing clogs, coming together to live in seclusion in this hill. The clothes you wear still carry the coldness of snow and frost, and the high spirits make the clouds and moon willing to be captured by you. You are addicted to poetry and value morality, both of which are unparalleled. If you were on the battlefield, you would definitely be a general who could resist thousands of households.

Rhyming in response (Pan)

The sound of monkeys has not stopped, and the sound of birds makes people feel sad, bamboo shoots break through the ground, flowers bloom, and the stream flows. Facing this beautiful spring breeze, I am surprised.

節物。漫思野老傍林丘。古人得道多深隱。賢守知名貴早收。林下頻過君莫怪。自看骨相匪封侯。

次韻奉酬(惟晤)

今日追懷昨日遊。二君乘興似奔流。遠尋幽壑行拖屐。累到深云臥枕丘。崖竹蕭疏晴影亂。塢梅零落晚香收。會須重訪藤州老。更約高才沉隱侯。

次韻奉和(契嵩)

樂天已與廣宣游。更出風塵外俗流。酒聖盡能非畢卓。詩仙皆欲接浮丘(間公濟與沖晦游。斷此葷酒。多隨其奉戒)篇章逸處江山動。筆硯閑時雲雨收。況有聲名俱籍甚。並飛南北動王侯。

歲暮還西塢寄公濟無辯(契嵩)

乘興溪邊去。仍從林下歸。梅香帶春信。日色暖人衣。白髮思還遠。清流遇更稀。野禽寧會意。相顧向柴扉。

次韻奉和(蟠)

聞說西庵好。藤州恐不歸。延年松可食。避世草堪衣。山塢雪應滾。林端梅亦稀。猶憐二禪老。佳句及城扉。

次韻奉酬(辯元)

野步溪流靜。源深興未歸。晚禽棲雪竹。殘霰灑禪衣。放意天涯遠。狂吟人落稀。詩成寄吾侶。清氣動林扉。

次韻奉和(惟晤)

白髮東山老。青林西塢歸。聽猿時駐錫。厲水自褰衣。高論才難敵。孤蹤行亦稀。慚君寄樵採。佳句出嵓扉。

寄東山禪師(蟠)

高

【現代漢語翻譯】現代漢語譯本時令節氣更替，我常常思念著隱居在山林附近的隱士。古代得道之人大多深藏不露，賢能的地方官以早日被朝廷賞識重用為貴。我經常到山林中拜訪你，你不要覺得奇怪，我自己看看我的面相，就知道我沒有封侯拜相的命。

次韻奉酬(惟晤)

今天我追憶昨天一同遊玩的場景，你我二人興致高昂，如同奔騰的流水。我們長途跋涉，尋找幽深的山谷，穿著木屐緩緩而行。多次來到雲霧繚繞的山丘，枕著石頭安然入睡。山崖上的竹子稀疏蕭瑟，晴朗的天空下影子凌亂。山塢里的梅花凋零飄落，傍晚時分暗香消散。我們應該再次拜訪藤州的老人，再邀請有才華的沉隱侯一同前往。

次韻奉和(契嵩)

樂天（白居易，字樂天）已經和廣宣一同遊玩了，（你）更是超脫於世俗之外。酒聖（指杜康）即使再能喝，也比不上畢卓（晉朝人，嗜酒）。詩仙（指李白）都想接近浮丘（傳說中的仙人）（間公濟與沖晦一同遊玩，斷絕了葷腥和酒，大多遵從他們的戒律）。你的詩篇豪放飄逸，足以撼動江山，閑暇時揮毫潑墨，如同雲雨般揮灑自如。更何況你我聲名都非常顯赫，一同在南北方飛黃騰達，震動王侯將相。

歲暮還西塢寄公濟無辯(契嵩)

我興致勃勃地沿著溪邊離去，又從山林中返回。梅花的香氣帶來了春天的資訊，陽光照在身上，暖意融融。白髮蒼蒼，思緒更加悠遠，清澈的溪流，相遇的機會更加稀少。山野的鳥兒或許能明白我的心意，它們互相顧盼，飛向那簡陋的柴門。

次韻奉和(蟠)

聽說西庵（寺廟名）風景很好，（你）恐怕不打算回來了。延年益壽的松樹可以食用，隱居避世的草木可以當衣服穿。山塢里應該堆滿了積雪，山林間的梅花也已經凋零稀少。我仍然憐惜你我這兩位修禪的老人，美好的詩句傳到了城門內外。

次韻奉酬(辯元)

在寧靜的溪流邊悠閒地散步，因為源頭幽深，所以興致未盡，不願返回。傍晚時分，鳥兒棲息在覆蓋著白雪的竹林中，殘餘的雪花飄落在僧人的禪衣上。放縱思緒，任其飄向遙遠的天涯海角，狂放的吟唱，世人很少能夠理解。詩歌寫成后，寄給我的朋友，那清雅的氣息，足以撼動整個山林。

次韻奉和(惟晤)

（我）像東山（謝安，曾隱居東山）的老人一樣，（從）青翠的山林返回西塢。聽著猿猴的叫聲，時常停下手中的錫杖，撩起衣襟，趟過清澈的溪水。高深的見解，才華難以匹敵，孤身一人的行蹤，也十分罕見。慚愧你寄來樵夫和採藥人的問候，美好的詩句從山間的石屋中傳出。

寄東山禪師(蟠)

高

English version The seasons change, and I often think of hermits living near the forests and hills. Ancient enlightened people mostly hid themselves deeply, and virtuous local officials valued being recognized and promoted by the court early. I often visit you in the mountains and forests, and you shouldn't find it strange. I look at my own face and know that I am not destined to be ennobled.

Rhyming in Response (Wei Wu)

Today I recall the scene of yesterday's outing, you and I were in high spirits, like rushing water. We traveled long distances, seeking secluded valleys, walking slowly in wooden clogs. We came to the misty hills many times, resting our heads on stones to sleep peacefully. The bamboo on the cliffs is sparse and desolate, and the shadows are chaotic under the clear sky. The plum blossoms in the mountain village are withering and falling, and the faint fragrance dissipates in the evening. We should visit the old man of Tengzhou again, and invite the talented recluse Marquis Shenyin to go with us.

Rhyming in Accordance (Qi Song)

Letian (Bai Juyi, courtesy name Letian) has already traveled with Guangxuan, and (you) are even more detached from the mundane world. The Sage of Wine (referring to Dukang) is not as good as Bizhuo (a man of the Jin Dynasty who loved wine), no matter how well he can drink. The Poetry Immortal (referring to Li Bai) all want to approach Fuqiu (a legendary immortal) (Jian Gongji and Chonghui traveled together, abstaining from meat and wine, mostly following their precepts). Your poems are unrestrained and elegant, enough to shake the rivers and mountains, and when you are free, you wield your pen like clouds and rain. Moreover, you and I are both very famous, flying high in the north and south, shaking kings and nobles.

Returning to West Village at the End of the Year, Sending to Gongji Wubian (Qi Song)

I left along the stream with great interest, and returned from the forest. The fragrance of plum blossoms brings the message of spring, and the sun shines on my body, warming me. With white hair, my thoughts are even more distant, and the opportunities to encounter clear streams are even rarer. The wild birds may understand my heart, they look at each other and fly towards the simple thatched door.

Rhyming in Accordance (Pan)

I heard that the scenery of West Temple (temple name) is very good, (you) probably don't plan to come back. The pine trees that prolong life can be eaten, and the plants that avoid the world can be worn as clothes. The mountain village should be covered with snow, and the plum blossoms in the forest are also withering and sparse. I still pity you and me, two old men who practice Zen, and the beautiful verses have spread inside and outside the city gates.

Rhyming in Response (Bian Yuan)

Strolling leisurely by the quiet stream, because the source is deep, the interest is not exhausted, and I am reluctant to return. In the evening, birds perch in the bamboo forest covered with snow, and the remaining snowflakes fall on the monk's Zen robe. Letting my thoughts wander to the distant horizon, and singing wildly, few people can understand. After the poem is written, send it to my friend, and that elegant atmosphere is enough to shake the entire forest.

Rhyming in Accordance (Wei Wu)

(I) am like the old man of Dongshan (Xie An, who once lived in seclusion in Dongshan), (returning) from the green forest to West Village. Listening to the calls of monkeys, I often stop the tin staff in my hand, lift my clothes, and wade through the clear stream. The profound insights and talents are unmatched, and the traces of being alone are also very rare. I am ashamed that you sent greetings from the woodcutter and the medicine gatherer, and the beautiful verses came out of the stone house in the mountains.

Sending to Zen Master Dongshan (Pan)

High

【English Translation】 English version The seasons change, and I often think of hermits living near the forests and hills. Ancient enlightened people mostly hid themselves deeply, and virtuous local officials valued being recognized and promoted by the court early. I often visit you in the mountains and forests, and you shouldn't find it strange. I look at my own face and know that I am not destined to be ennobled.

Rhyming in Response (Wei Wu)

Today I recall the scene of yesterday's outing, you and I were in high spirits, like rushing water. We traveled long distances, seeking secluded valleys, walking slowly in wooden clogs. We came to the misty hills many times, resting our heads on stones to sleep peacefully. The bamboo on the cliffs is sparse and desolate, and the shadows are chaotic under the clear sky. The plum blossoms in the mountain village are withering and falling, and the faint fragrance dissipates in the evening. We should visit the old man of Tengzhou again, and invite the talented recluse Marquis Shenyin to go with us.

Rhyming in Accordance (Qi Song)

Letian (Bai Juyi, courtesy name Letian) has already traveled with Guangxuan, and (you) are even more detached from the mundane world. The Sage of Wine (referring to Dukang) is not as good as Bizhuo (a man of the Jin Dynasty who loved wine), no matter how well he can drink. The Poetry Immortal (referring to Li Bai) all want to approach Fuqiu (a legendary immortal) (Jian Gongji and Chonghui traveled together, abstaining from meat and wine, mostly following their precepts). Your poems are unrestrained and elegant, enough to shake the rivers and mountains, and when you are free, you wield your pen like clouds and rain. Moreover, you and I are both very famous, flying high in the north and south, shaking kings and nobles.

Returning to West Village at the End of the Year, Sending to Gongji Wubian (Qi Song)

I left along the stream with great interest, and returned from the forest. The fragrance of plum blossoms brings the message of spring, and the sun shines on my body, warming me. With white hair, my thoughts are even more distant, and the opportunities to encounter clear streams are even rarer. The wild birds may understand my heart, they look at each other and fly towards the simple thatched door.

Rhyming in Accordance (Pan)

I heard that the scenery of West Temple (temple name) is very good, (you) probably don't plan to come back. The pine trees that prolong life can be eaten, and the plants that avoid the world can be worn as clothes. The mountain village should be covered with snow, and the plum blossoms in the forest are also withering and sparse. I still pity you and me, two old men who practice Zen, and the beautiful verses have spread inside and outside the city gates.

Rhyming in Response (Bian Yuan)

Strolling leisurely by the quiet stream, because the source is deep, the interest is not exhausted, and I am reluctant to return. In the evening, birds perch in the bamboo forest covered with snow, and the remaining snowflakes fall on the monk's Zen robe. Letting my thoughts wander to the distant horizon, and singing wildly, few people can understand. After the poem is written, send it to my friend, and that elegant atmosphere is enough to shake the entire forest.

Rhyming in Accordance (Wei Wu)

(I) am like the old man of Dongshan (Xie An, who once lived in seclusion in Dongshan), (returning) from the green forest to West Village. Listening to the calls of monkeys, I often stop the tin staff in my hand, lift my clothes, and wade through the clear stream. The profound insights and talents are unmatched, and the traces of being alone are also very rare. I am ashamed that you sent greetings from the woodcutter and the medicine gatherer, and the beautiful verses came out of the stone house in the mountains.

Sending to Zen Master Dongshan (Pan)

High

臥西林月。孤閑獨見君。杖藜探澗水。欹枕看山云。鹿過何人見。猿啼只自聞。篇章知幾首。寄我莫辭勤。

次韻奉酬(契嵩)

翛然林下隱。吾道異夫君。習忍如幽草。觀身類片云。人情無意染。鶴唳有時聞。謝客詩懷寄。憐君此興勤。

蟠雪夜登涌金樓。遠望西山憶仲靈。灑然有邁世之風。因思山陰王徽之雪夜獨酌。四望皎然。徘徊詠尤太沖招隱詩。忽憶戴逵扁舟乘興。餘恨未能遂往。聊寄此詩

家佔西湖島上云。雪光月色更侵魂。興來爛漫投空老(投或作心)詩罷蒼茫眼正昏。晉國衣冠何處覓。梁朝殿閣儼猶存。思君不及山陰夜。遙望青松聽雪猿。

次韻奉酬(契嵩)

暝色陰森雪和云。故人當此動吟魂。煙凝火冷萬家靜。水色山光竟夜昏。興發晉賢前古遠。詩傳蕭寺邇今存。春歸巖壑多芳樹。漫欲遙君同聽猿。

寄勉沖晦速和拙什(蟠)

沖晦僧儒詩者豪。猶憐賴汝壯方袍。一千篇興時無敵。三十年功格最高。白髮逢春今更勇。清吟徹老莫辭勞。何朝始肯將珠玉。卻報仙人換木桃。

次韻奉酬(惟晤)

杜門誰復念吾曹。老畏春寒擁毳袍。懶慢從來徒自笑。唱酬今更怯君高。曾無道譽喧喧播。厭把肝脾苦苦勞。佳句忽來催野句。譬將凡果逼仙

【現代漢語翻譯】現代漢語譯本臥西林月。孤寂閒適獨自見到你。拄著藜杖探尋澗水。斜靠枕頭觀看山間雲彩。鹿經過有誰能看見呢？猿猴啼叫只有自己聽聞。知道你寫了多少詩篇？寄給我不要推辭辛勞。

次韻奉酬(契嵩)

超脫塵世隱居在林下。我的道與你不同。習慣忍耐如同幽暗的草。觀察自身如同飄過的云。人情世故無意沾染。鶴的鳴叫偶爾聽聞。感謝你寄來詩作表達情懷。憐惜你這份雅興的勤奮。

蟠雪夜登涌金樓。遠望西山憶仲靈（人名）。灑脫飄逸具有超越世俗的風度。因此想起了山陰（地名）王徽之（人名）雪夜獨自飲酒。四處張望一片潔白。徘徊吟詠尤太沖（人名）的《招隱詩》。忽然想起了戴逵（人名）乘扁舟隨興而至。我遺憾未能成行。姑且寄託這首詩。

家住在西湖島上雲霧繚繞的地方。雪光月色更加侵染我的靈魂。興致來了就放任自己，像個空巢老人（投或作心）。詩寫完后，茫茫然，眼睛也昏花了。晉代的士大夫們到哪裡去尋覓呢？梁朝的殿閣彷彿還依然存在。思念你比不上山陰的雪夜。遙望青松，聽著雪中的猿猴啼叫。

次韻奉酬(契嵩)

夜色陰暗，雪和云交織在一起。老朋友在這個時候觸動了吟詩的興致。煙霧凝結，爐火熄滅，萬戶人家一片寂靜。水色山光，整夜昏暗。興致勃發，追思晉代賢士，前朝古人已經遙遠。詩歌流傳，蕭寺（寺廟名）就在近處依然存在。春天迴歸山谷，到處都是芬芳的樹木。姑且遙寄給你，一同傾聽猿猴的啼叫。

寄勉沖晦（僧人法號）儘快完成拙劣的詩作(蟠)

沖晦和尚既是儒者又是詩人，真是豪傑。尤其喜愛你穿著僧袍的豪壯氣概。一千篇詩作，興致來時無人能敵。三十年的功力，格調最高。白髮逢春，如今更加勇猛。清吟到老，不要推辭辛勞。哪一天才肯將你的珠玉之作，回報給仙人，換取木桃呢？

次韻奉酬(惟晤)

關起門來，有誰還會惦記我們這些老傢伙呢？年老體衰，害怕春寒，只能裹緊毛皮袍子。懶惰散漫，一直以來只是徒然自嘲。如今唱和，更加害怕你的詩才高妙。從來沒有美好的名聲喧囂傳播。厭倦了費盡心機，勞神費力。你的佳句忽然到來，催促我寫出粗俗的詩句。就像用凡間的果實逼近仙人的桃子。

【English Translation】 English version Resting by the West Forest Temple under the moonlight. Lonely and leisurely, I see you alone. Leaning on a cane, I explore the stream's water. Propping my pillow, I watch the mountain clouds. Who sees the deer passing by? Only I hear the monkeys crying. I wonder how many poems you've written? Send them to me, don't refuse the effort.

Rhyming in Response (Qi Song)

Freely and naturally, you live in seclusion beneath the forest. My path differs from yours. Accustomed to endurance like a hidden grass. Observing oneself like a drifting cloud. Unwilling to be tainted by human affairs. The crane's cry is sometimes heard. Thank you for sending your poems to express your feelings. I admire your diligence in this elegant pursuit.

Climbing Yongjin Tower on a Snowy Night. Gazing at the Western Mountains, I remember Zhong Ling (person's name). With a free and unrestrained spirit that transcends the world. Therefore, I think of Wang Huizhi (person's name) of Shanyin (place name), drinking alone on a snowy night. Looking around, everything is pure white. Lingering and chanting You Taichong's (person's name) 'Summoning the Hermit' poem. Suddenly, I remember Dai Kui (person's name) riding a small boat on a whim. I regret that I could not go. I will send this poem to express my feelings.

My home occupies the clouds on West Lake Island. The snow light and moonlight further invade my soul. When the mood strikes, I indulge myself, like an old man in an empty nest (投 or 作心). After finishing the poem, I feel dazed, and my eyes are blurred. Where can I find the officials of the Jin Dynasty? The palaces of the Liang Dynasty seem to still exist. Missing you is not as good as the snowy night in Shanyin. Gazing at the green pines, listening to the snow monkeys crying.

Rhyming in Response (Qi Song)

The night is gloomy, and snow and clouds are intertwined. An old friend is moved to write poetry at this time. The smoke condenses, the fire goes out, and ten thousand families are silent. The water and mountain scenery are dim all night. My interest is aroused, recalling the Jin Dynasty sages, the ancient people of the past are far away. The poems are passed down, and the Xiao Temple (temple name) is still nearby. Spring returns to the mountains and valleys, and there are fragrant trees everywhere. I will send this to you, and listen to the monkeys crying together.

Urging Chonghui (monk's dharma name) to quickly complete his clumsy poems (Pan)

Monk Chonghui is both a Confucian and a poet, truly a hero. I especially admire your heroic spirit in wearing a monk's robe. A thousand poems, when the mood strikes, no one can match. Thirty years of effort, the highest style. White hair meets spring, now even more courageous. Chanting until old age, do not refuse the hard work. When will you be willing to take your precious works, Return them to the immortals in exchange for wooden peaches?

Rhyming in Response (Wei Wu)

Closing the door, who will remember us old fellows? Old and weak, afraid of the spring cold, I can only wrap myself in a fur robe. Lazy and casual, I have always been just self-deprecating. Now I am even more afraid of your high poetic talent. There has never been a good reputation that has spread noisily. Tired of exhausting my mind and working hard. Your beautiful sentences suddenly come, urging me to write vulgar sentences. It's like using mortal fruits to approach the peaches of the immortals.

桃。

新歲連雨不止因寄公濟兼簡賢令強公(嵩)

寒郊才喜歲華新。景物陰陰又一旬。云帶天低垂壓野。雨藏春晝暗迷人。寧愁燈火妨明月。卻嘆詩家惜令辰。陶令而今臥江國。倚樓吟望更誰親。

次韻和酬(蟠)

林扉厭聽雨聲頻。為惜春風只九旬。裛撲山花將放杏。侵尋歲月已過人。何時好去游南澗。每夜空來望北辰。愁坐更無車馬客。獨憐詩筆謾相親。

竊觀仲靈久雨詩且道余與公濟吟從之意輒次韻奉和(至)

詩興勾牽日日新。年光初破雨彌旬。舊遊已得新工部。佳句今逢休上人(仲靈文章大手。非特休比。此比以詩言耳)云外馳心關水石。江邊搔首望星辰。泥深未愛尋山屐。誰與西庵杖屨親。

重次元韻(至)

吟思那知歲月新。初鶯啼雨早經旬。娟娟野竹通寒水。洗洗江梅冷照人。鷲嶺並游勞夢寐。虎溪一笑尚參辰。千金袖字形篇尾。跡未相同意已親。

又次韻奉寄強令(契嵩)

冉冉流年年曆新。仲春春日未盈旬。何為萬里青雲士。來問雙峰白髮人。詩思雅驚含老格。風神清爽惜芳辰。況聞傲令陶元亮。臘屐須來與我親。

重次韻奉酬(至)

千年支許事如新。欲寄前游漫歷旬。雨帶黑雲遮俗客。猿呼飛鳥伴幽人。從容

劇論知何日。感激佳篇慰此辰。四海聲光非鑿齒。道安名重若為親。

鐔津文集卷第十八大正藏第 52 冊 No. 2115 鐔津文集

鐔津文集卷第十九

附錄諸師著述

序

釋懷悟述

昔賢首菩薩。于華嚴會中。以偈答文殊大士。贊菩薩能示同世間云。雅思淵才文中王。歌舞談說眾所欣。信乎文之能顯道濟物也。豈獨今之然乎。自往古他方佛世。無不然耳。始餘年少時。走四方叢林尋訪師友務道專學。有效古高世僧萬里求師之志。于稠人中沉沉自策其氣志。若上將軍負所欲建立邦家之意。前邁敵國而且戰且行。不遑食息也。聞所謂東山明教禪師之高文卓行道邁識遠。凡獲見其所著文畫莫不錄敘而秘藏之。及於錢唐靈隱山。得嘉禾陳令舉所撰師之行業記石刻。末云。師自定祖圖而下謂之治平集。又有嘉祐集。總六十萬余言。而其甥沙門法澄克奉藏之。以信後世。繼聞其廣本。除已入藏正宗記輔教編外。余皆在姑蘇吳山諸僧室藏之。余固累遣人至彼山諸僧居歷訪之。而寂然無知其所在者。往往所委不得其人失於護藏。而為好事者竊移他所也。大觀初。余居儀真長蘆之慈杭室。于廣眾中得湖南僧景純上人者。入予室一日投一大集於席間曰。此老嵩之全集也。秘之久矣。

【現代漢語翻譯】何時才能評論這些精妙的理論呢？感謝這美好的文章，慰藉了此時的心情。你的聲名遠播四海，並非像鑿齒（比喻奸佞小人）那樣的人。道安（東晉高僧）的名聲如此顯赫，我怎樣才能親近他呢？

《鐔津文集》卷第十八大正藏第 52 冊 No. 2115 《鐔津文集》

《鐔津文集》卷第十九

附錄諸師著述

序

釋懷悟述

過去賢首菩薩（Bodhisattva Shouxian）。在華嚴法會中。用偈頌回答文殊大士（Manjusri Bodhisattva）。讚歎菩薩能夠示現與世間相同。說：『高雅的思想，淵博的才能，是文章中的王者。歌舞談說，大家都喜歡。』確實文章能夠顯揚佛道，救濟眾生啊！難道只是現在這樣嗎？從往昔其他佛的世界。沒有不是這樣的。當初我年少的時候。走遍四方叢林，尋訪師友，專心致志地學習佛道。傚法古代高僧萬里求師的志向。在眾人之中默默地鞭策自己的氣概和志向。就像上將軍懷著建立國家的心意。前進到敵國，一邊戰鬥一邊前進。顧不上吃飯休息。聽說東山明教禪師（Chan Master Mingjiao of Dongshan）的高超文采和卓越品行，他的佛道精進，見識深遠。凡是見到他所著的文章和繪畫，沒有不記錄下來並且秘密收藏的。等到我在錢塘靈隱山（Lingyin Temple in Qiantang）。得到嘉禾陳令舉（Chen Lingju of Jiahe）所撰寫的禪師行業記石刻。最後說：禪師從定祖圖以下，稱之為《治平集》。又有《嘉祐集》。總共有六十多萬字。他的外甥沙門法澄（Shramana Facheng）恭敬地收藏這些文集。用來昭示後世。後來聽說他的廣本。除了已經收入藏經的《正宗記輔教編》之外。其餘的都藏在姑蘇吳山（Mount Wu in Gusu）諸位僧人的房間里。我多次派人到那座山上的各位僧人的住所去拜訪。但是沒有人知道它們在哪裡。往往是委託的人沒有盡到保護收藏的責任。而被好事者偷偷地轉移到其他地方去了。大觀初年。我住在儀真長蘆（Changlu in Yizhen）的慈航室。在眾人之中得到湖南僧人景純上人（Senior Monk Jingchun of Hunan）。他進入我的房間，有一天投擲了一大堆文集在席間，說：『這是老嵩（指東山明教禪師）的全集啊。已經秘密收藏很久了。』

【English Translation】 When will I be able to comment on these exquisite theories? Grateful for this fine piece, comforting this moment. Your fame spreads far and wide, not like someone like Zaochi (喻奸佞小人, a metaphor for treacherous and villainous people). Dao'an's (東晉高僧, eminent monk of the Eastern Jin Dynasty) reputation is so prominent, how can I get close to him?

Collected Works of Jianjin, Volume 18 Taisho Tripitaka, Volume 52, No. 2115, Collected Works of Jianjin

Collected Works of Jianjin, Volume 19

Appendix: Writings of Various Masters

Preface

Written by Shihuai Wu

In the past, Bodhisattva Shouxian (賢首菩薩) in the Avatamsaka Assembly, answered Manjusri Bodhisattva (文殊大士) with a verse, praising the Bodhisattva's ability to manifest as being the same as the world, saying: 'Elegant thoughts, profound talent, are the king of writings. Singing, dancing, talking, everyone likes it.' Indeed, writings can manifest the Buddha's path and save sentient beings! Is it only like this now? From the past other Buddha's worlds, there is no such thing. When I was young, I traveled to all the monasteries, seeking teachers and friends, and devoted myself to studying the Buddha's path. I followed the ambition of ancient eminent monks who sought teachers thousands of miles away. Among the crowd, I silently spurred my spirit and ambition. Just like a general with the intention of establishing a country. Advancing to the enemy country, fighting and advancing. Not even having time to eat and rest. I heard that Chan Master Mingjiao of Dongshan (東山明教禪師) had high literary talent and outstanding conduct, his Buddha's path was advanced, and his knowledge was profound. Whoever saw his writings and paintings, there was no one who did not record them and secretly collect them. When I was at Lingyin Temple in Qiantang (錢塘靈隱山), I obtained the stone inscription of the Chan Master's biography written by Chen Lingju of Jiahe (嘉禾陳令舉). At the end, it said: From the Chan Master's Dingzu map downwards, it is called 'Zhiping Collection'. There is also the 'Jiayou Collection'. There are more than 600,000 words in total. His nephew, Shramana Facheng (沙門法澄), respectfully collected these collections. Used to show future generations. Later, I heard about his Guangben. Except for the 'Zhengzong Ji Fujiao Bian' that has been included in the Tripitaka. The rest are hidden in the rooms of the monks on Mount Wu in Gusu (姑蘇吳山). I have repeatedly sent people to visit the residences of the monks on that mountain. But no one knew where they were. Often, the entrusted people did not fulfill their responsibility to protect the collection. And they were secretly transferred to other places by those who like to do good deeds. In the early years of Daguan. I lived in the Cihang Room of Changlu in Yizhen (儀真長蘆). Among the crowd, I obtained Senior Monk Jingchun of Hunan (湖南僧人景純). He entered my room and one day threw a large pile of collections on the seat, saying: 'This is the complete collection of Lao Song (老嵩, refers to Chan Master Mingjiao of Dongshan). It has been secretly collected for a long time.'

聞師切慕其遺文。愿以獻師。余獲之且驚且喜。念茲或天所相而授我耶。若獲至珍重寶。自皇極中庸而下總五十餘論。及書啟敘記辯述銘贊武林山志與諸雜著等。約一十六萬余言。皆舊所聞名而未及見者。雖文理少有差誤。皆比較選練詮次。幾始成集。庶可觀焉。更冀善本較詳。莫由得也。后又遇周格非出守虔州。回得其非韓文三十篇三萬余言。又緣兵火失之。遂未能就其集。近又得本于御溪東藍彥上人。乃與余昔于匡山所得別本較之。文字亦甚疏謬。乃以韓文條理而正之。然師之著述不得其傳而散落多矣。如天竺慈雲法師行狀曲記。長水暹勤二師碑誌。行道舍利述。匡山暹道者碑。定祖圖序。皆余自獲石刻而模傳之。今總以入藏正宗記定祖圖與今文集等會計之。才得三十有餘萬。其餘則蔑然無聞矣。如令舉所記謂有六十萬余言者。今則失其半矣。吁嗟惜哉。今以令舉所撰行業記標之為卷首。貴在見乎師之世系嗣祖出世去留之跡。奇節偉行高才勝德邁世之風焉。乃以輔教編上中下為前三卷。以師所著之文。志在通會儒釋以誘士夫。鏡本識心窮理見性。而寂其妒謗是非之聲也。又以真諦無聖論。綴于輔教編內壇經贊后。以顯師之志在乎弘贊吾佛大聖人無上勝妙幽遠淵曠之道。不存乎文字語言。其所謂教外別傳之旨殆見乎

【現代漢語翻譯】現代漢語譯本：我一直非常仰慕永明延壽大師（Yongming Yanshou，宋代高僧）的遺作，希望能將它們獻給老師。我得到這些遺作時，既驚訝又高興，心想這或許是上天註定要將它們交給我吧。我視若珍寶，從《皇極中庸》（Huangji Zhongyong）以下，總共有五十多篇論著，以及書信、序言、記述、辯論、銘文、讚頌、《武林山志》（Wulin Shan Zhi）和各種雜著等，大約有十六萬多字。這些都是我以前聽說過名字但沒有機會見到的。雖然文句和道理上有些差錯，我都經過比較、選擇、練習和詮釋，才勉強整理成集，希望可以供人閱讀。更希望有更好的版本可以詳細校對，但沒有辦法得到。後來，我又遇到周格非（Zhou Gefei）出任虔州（Qianzhou）太守，回來時帶回了韓愈（Han Yu）的文章三十篇，三萬多字。但後來因為戰火而遺失了，所以沒能完成他的文集。最近，我又從御溪（Yuxi）的東藍彥（Donglan Yan）上人那裡得到一個版本，與我以前在匡山（Kuangshan）得到的另一個版本比較，發現文字也很粗疏謬誤。於是我按照韓愈文章的條理來校正它。然而，大師的著作沒有得到很好的流傳，散落了很多。例如，《天竺慈雲法師行狀曲記》（Tianzhu Ciyun Fashi Xingzhuang Quji）、《長水暹勤二師碑誌》（Changshui Xianqin Ershi Beizhi）、《行道舍利述》（Xingdao Sheli Shu）、《匡山暹道者碑》（Kuangshan Xiandao Zhe Bei）、《定祖圖序》（Dingzu Tu Xu），都是我自己獲得石刻后摹寫流傳下來的。現在將它們全部收入，與《藏正宗記》（Zang Zhengzong Ji）、《定祖圖》（Dingzu Tu）和現在的文集等一起計算，才得到三十多萬字，其餘的就完全沒有訊息了。如果按照令舉（Ling Ju）所記載的，說有六十多萬字，那麼現在就失去了一半了。唉，真是可惜啊！現在將令舉所撰寫的《行業記》（Xingye Ji）放在卷首，主要是爲了展現大師的世系、嗣祖、出世和去留的軌跡，以及他奇特的節操、偉大的行為、高超的才能、卓越的品德和超越時代的風範。然後將《輔教編》（Fujiao Bian）的上、中、下三卷作為前三卷，其中收錄了大師所著的文章，旨在融會貫通儒釋兩家，以引導士大夫，通過明鏡來認識本心，窮究事理，徹見本性，從而平息那些嫉妒誹謗的聲音。又將《真諦無聖論》（Zhendi Wusheng Lun）放在《輔教編》內的《壇經贊》（Tan Jing Zan）之後，以彰顯大師的志向在於弘揚讚美我們佛陀大聖人無上殊勝、幽深玄遠的大道，而不是拘泥於文字語言。他所說的『教外別傳』的宗旨大概就在這裡體現吧。

【English Translation】 English version: I have always deeply admired the surviving works of Yongming Yanshou (a prominent monk of the Song Dynasty), wishing to dedicate them to my teacher. When I obtained these works, I was both surprised and delighted, thinking that perhaps it was destined by heaven to deliver them to me. I cherished them as precious treasures, from 'Huangji Zhongyong' downwards, totaling more than fifty treatises, as well as letters, prefaces, records, debates, inscriptions, eulogies, 'Wulin Shan Zhi' and various miscellaneous writings, amounting to over 160,000 words. These were all works I had heard of before but had not had the opportunity to see. Although there were some errors in the wording and reasoning, I carefully compared, selected, practiced, and interpreted them, barely managing to compile them into a collection, hoping that it could be read by others. I further hoped that a better version could be found for detailed collation, but there was no way to obtain it. Later, I met Zhou Gefei, who was appointed prefect of Qianzhou, and he brought back thirty articles by Han Yu, totaling more than 30,000 words. However, they were later lost due to the ravages of war, so I was unable to complete his collection. Recently, I obtained another version from the Venerable Donglan Yan of Yuxi, and comparing it with another version I had previously obtained from Kuangshan, I found that the text was also very rough and erroneous. So I corrected it according to the structure of Han Yu's articles. However, the master's writings were not well transmitted and were scattered in many places. For example, 'Tianzhu Ciyun Fashi Xingzhuang Quji', 'Changshui Xianqin Ershi Beizhi', 'Xingdao Sheli Shu', 'Kuangshan Xiandao Zhe Bei', 'Dingzu Tu Xu', were all obtained by me from stone inscriptions and transmitted through rubbings. Now, I include them all, along with 'Zang Zhengzong Ji', 'Dingzu Tu', and the current collection of writings, totaling just over 300,000 words, while the rest are completely unheard of. If, according to Ling Ju's record, there were more than 600,000 words, then half of them have now been lost. Alas, what a pity! Now, I place the 'Xingye Ji' written by Ling Ju at the beginning of the volume, mainly to showcase the master's lineage, succession, emergence into the world, and traces of his departure, as well as his extraordinary integrity, great deeds, outstanding talent, remarkable virtue, and epoch-transcending demeanor. Then, I take the upper, middle, and lower volumes of 'Fujiao Bian' as the first three volumes, which contain the master's writings, aiming to integrate Confucianism and Buddhism to guide scholars, using the clear mirror to recognize the original mind, thoroughly investigate principles, and fully see the original nature, thereby silencing those voices of jealousy and slander. Furthermore, I place 'Zhendi Wusheng Lun' after 'Tan Jing Zan' within 'Fujiao Bian', to highlight the master's aspiration to promote and praise the supreme, wonderful, profound, and vast path of our Buddha, the great sage, rather than being confined to words and language. The meaning of what he called 'a special transmission outside the teachings' is probably embodied here.

斯作矣。故其贊末云。示法非文字。故至人之宗尚乎默傳也。又曰。聖人如春陶陶而發之也。至人如秋濯濯而成之也。此謂終歸乎靜默焉。故真諦無聖論結云。凡聖知覺者真諦之影響。妄心之攀緣耳。然有志於外文字之學者。覽此二說。豈不少警于中乎。其輔教集舊本以累經鏤板。故雖盛傳於世。而文義脫謬約六十有餘處。今皆以經書考正之。覽者可以古本參讀之。則其疏謬可審矣。今自論原而下至於讚辭。約為十二卷。次前成一十五卷。昔題名嘉祐集者是也。其非韓文昔自分三十章。今約為三卷。次前成一十八卷。又得古律及山遊唱酬詩共一百二十四首。分之為二。總成二十卷。命題鐔津文集。示不忘其本也。然師嘗自謂。人生世間閑為第一。蓋其自得閑中之趣。故其所為之詩。雖不甚豐濃華麗。而其風調高古雅談。至其寫志舒懷。有邁世凌雲之風。亦可想見其人也。觀師與月公晦書。自言余志在原教而行存孝論。余詳考其書。則功在於原教非韓。行在於書僧(即僧也者)孝論。德在於志尚遠公。而題其影堂文道在於壇經贊真諦無聖論。其文之高拔勝邁絕出古今。則見乎武林山志。故后敘謂因風俗山川之勝。欲拋擲其才力。以收其景趣也。乃作武林山志。然求世之知言審音者。不亦難其人哉。師自攜書謁天子宰相而

【現代漢語翻譯】現代漢語譯本：因此，讚的結尾說：『示法不是文字。』所以，得道之人崇尚默默相傳。又說：『聖人如春天般陶冶萬物而使之生長，得道之人如秋天般洗滌萬物而使之成熟。』這指的是最終歸於靜默。所以，《真諦無聖論》總結說：『凡是聖人的知覺，都是真諦的影響，是妄心的攀緣罷了。』然而，有志於研究外在文字的學者，看到這兩種說法，難道不會在心中有所警醒嗎？《輔教集》的舊版本因為多次雕版印刷，所以雖然在世間廣為流傳，但文義脫漏錯誤的地方大約有六十多處。現在都用經書來考證訂正。讀者可以用古本對照閱讀，那麼其中的疏漏錯誤就可以清楚地瞭解了。現在從《論原》開始，到《讚辭》為止，大約有十二卷，加上之前的成為十五卷，以前題名為《嘉祐集》的就是它。其中不是韓愈的文章，以前分為三十章，現在大約分為三卷，加上之前的成為十八卷。又得到古律詩以及山遊唱酬詩共一百二十四首，分為兩部分，總共成為二十卷，命名為《鐔津文集》，表示不忘記它的根本。然而，師父曾經自稱，人生在世，清閑是第一位的。大概是因為他自己體會到清閑中的樂趣，所以他所寫的詩，雖然不是很豐富濃麗華美，但它的風調高古雅緻，至於他抒發志向，表達情懷，有超越世俗，凌駕雲霄的氣概，也可以想像他的人品。看師父與月公晦的信，自己說『我的志向在於闡明儒家原教，而行為上遵循孝道』。我詳細考察他的書，那麼他的功勞在於闡明儒家原教，而不是韓愈的學說；行為上在於書寫僧人的孝道；德行在於志向遠公（慧遠大師）；而題寫他的影堂的文章，以及闡述真道的文章在於《壇經》、《贊真諦無聖論》。他的文章高拔超邁，絕出古今，可以在《武林山志》中看到。所以後序說因為風俗山川的優美，想要拋擲他的才力，來收取其中的美景情趣。於是創作了《武林山志》。然而，尋求世上懂得言語，懂得音律的人，不是也很難找到嗎？師父親自帶著書去拜見天子宰相，但是……

【English Translation】 English version: Therefore, the end of the eulogy says: 'Demonstrating the Dharma is not through words.' Hence, the enlightened ones value silent transmission. It also says: 'Sages are like spring, nurturing all things to grow; enlightened ones are like autumn, cleansing all things to mature.' This refers to ultimately returning to silence. Therefore, the 'Treatise on the Non-Holiness of Ultimate Truth' concludes: 'All perceptions of sages are merely the influence of Ultimate Truth, the clinging of deluded minds.' However, scholars who aspire to study external texts, upon seeing these two statements, would they not be somewhat awakened in their hearts? The old version of 'Auxiliary Teachings Collection' has been repeatedly woodblock printed, so although it is widely circulated in the world, there are about sixty or more places where the meaning of the text is missing or erroneous. Now, they have all been examined and corrected with scriptures. Readers can compare and read with the ancient version, then the omissions and errors can be clearly understood. Now, from 'On Origins' down to 'Eulogies,' there are about twelve volumes, plus the previous ones, making fifteen volumes, which was previously titled 'Jiayou Collection.' Among them, the articles that are not by Han Yu, previously divided into thirty chapters, are now divided into about three volumes, plus the previous ones, making eighteen volumes. Furthermore, one hundred and twenty-four ancient poems and mountain travel poems were obtained, divided into two parts, totaling twenty volumes, named 'Chanjin Literary Collection,' indicating not forgetting its origin. However, the master once said to himself, 'Leisure is the most important thing in life.' Probably because he himself experienced the joy of leisure, so the poems he wrote, although not very rich and gorgeous, have a high and elegant style. As for expressing his aspirations and feelings, he has a spirit of transcending the world and soaring into the clouds, and his character can also be imagined. Looking at the master's letter to Yue Gonghui, he said himself, 'My ambition lies in elucidating the original teachings of Confucianism, and my behavior follows filial piety.' I examined his books in detail, then his merit lies in elucidating the original teachings of Confucianism, not Han Yu's doctrines; his behavior lies in writing about the filial piety of monks (that is, those who are monks); his virtue lies in aspiring to Yuan Gong (Master Huiyuan); and the articles inscribed on his portrait hall, and the articles expounding the true path are in the 'Platform Sutra' and 'Eulogy on the Non-Holiness of Ultimate Truth.' His articles are lofty and outstanding, surpassing the past and present, which can be seen in the 'Wulin Mountain Records.' Therefore, the postscript says that because of the beauty of customs, mountains and rivers, he wanted to throw away his talent and collect the scenery and interest. So he created the 'Wulin Mountain Records.' However, is it not difficult to find someone in the world who understands words and understands music? The master personally took the book to visit the emperor and prime minister, but...

下。凡所見則止以正宗記輔教編而投之。至於文忠公則特獻之新撰武林山志焉。嗚呼。文忠公謂文章如精金美玉市有定價。非人輒可以口舌輕重之也。其重讀徂徠集云。待彼謗焰熄。放此光芒懸。人生一世中。長短無百年。無窮在其後。萬世在其前。得長多幾何。得短未足憐。惟彼不可朽。名聲文行然。讒誣不須辯。亦止百年間。百年後來者。憎愛不相緣。公議然後出。自然見媸妍。故師之於慶曆間。始以文鳴道于天下。然當是時也。宗儒束教輩。是非之鋒謗罵之焰紛然。而師終以是道發而著之。為高文至論乘風而殄之蔑如也。故後世學者。有聞其風務其道而矚其文者。若脫冥游望北辰仰昭回也。然茲姑以師之經世文章。恢弘輔贊吾如來至聖之教之道。涉人間世而然也。若其自所履蘊操守。則瑩然若珠光玉采日精月華。而不足以方其溫潤高潔明凈也。故令舉記其行業云。師之所以自得而樂諸己者。蓋不與於此中間。雖以護法遭難。然其所謂珠光玉采日精月華者。世雖見其有煙雲水火焚溺蔽虧之患。而其光采精華固瑩如也。故師之自攜書西上獻之　天子。事畢將東歸山林。而大覺璉禪師。賦白雲謠以將師之行雲。白雲人間來。不染飛埃色。遙爍太陽輝。萬態情何極。嗟嗟輕肥子。見擬垂天翼。圖南誠有機。去當六月息。

寧知絪缊采。無心任吾適。天宇一何遼。舒捲非留跡。然則師之風貌聲容。其所以出處斷可見也矣。紹興改元之四年甲寅重陽后一日。書于御溪東郊草堂之北軒。

又序

師自東來。始居處無常。晚居餘杭之佛日山。退老於靈峰永安精舍。默視其跡。雖或出處不定。然其所履之道高妙幽遠。而末路學者器近不能曉悟。而師終亦不肯少低其韻。以撫循其機。因而嘆曰。吾安能圓鑿以就方柄哉。聞聖賢所謂得志則行其道。否則行其言而已。言之行猶足為萬世法。使天下後世學者。識度修明遠邪見而游正途。則奚必目擊而授之謂從己出耶。因卻關著書。以考正其祖宗所以來之之跡。為十二卷。輔教編三卷。又列定祖圖一面。書成攜之京師。因內翰王公素獻之　仁宗皇帝。又為書以先之。上讀其書。至臣固為道不為名為法不為身。嘆愛久之。旌以明教大師之號。賜其書入藏。書既送中書時。魏國韓公琦覽之。以示歐陽文忠公。修公以文章自任以師表天下。又以護宗不喜吾教。及見其文。乃謂魏公曰。不意僧中有此郎也。黎明當一識之。師聞因往見之。文忠與語終日。遂大稱賞其學瞻道明。由是師之聲德益振寰宇。事竟遂買舟東下。終老於山林。師雖古今內外之書無所不讀。至於所著書。乃廣明外教皇極中庸之道。

【現代漢語翻譯】現代漢語譯本：寧可知道萬物交合之氣，無心而順任我的適意。天宇是多麼的遼闊，云舒云卷並非留下痕跡。那麼，從老師的風貌聲容來看，他之所以出仕和隱退是可以清楚瞭解的了。紹興改元四年甲寅年重陽節后一日，寫于御溪東郊草堂的北軒。又序老師自從東方來，起初居住的地方沒有定所，晚年居住在餘杭的佛日山，退隱養老在靈峰永安精舍。默默地觀察他的行跡，雖然有時出仕和隱退不定，然而他所遵循的道高妙幽遠，而末世的學者才器淺近不能理解覺悟。而老師始終也不肯稍微降低他的格調，來撫慰順應他們的根器。因此感嘆說：『我怎麼能用圓鑿去適應方柄呢？』聽說聖賢所說的，得志就施行他的道，否則就行他的言論罷了。言論的施行還足以成為萬世的法則，使天下後世的學者，見識修養光明，遠離邪見而走向正途，那麼又何必非要親眼看到並傳授給他，就說是從自己這裡出來的呢？因此閉門著書，來考察考證他的祖宗所以傳下來的軌跡，寫成十二卷的《輔教編》三卷，又列出《定祖圖》一面。書寫成后帶到京師，通過內翰王公素獻給仁宗皇帝。又寫信在前面引薦。皇帝讀了他的書，讀到『臣本來是爲了道而不是爲了名，爲了法而不是爲了身』，讚歎喜愛了很久，用『明教大師』的稱號來表彰他，賜他的書收入佛藏。書送到中書省的時候，魏國韓公琦閱讀了它，拿給歐陽文忠公歐陽修看。歐陽修以文章自負，以師道教化天下，又因為護衛儒家而不喜歡佛教。等到看到他的文章，就對魏公說：『沒想到僧人中有這樣的人才啊！明天早上應當見他一面。』老師聽說后就前去拜見他，歐陽文忠公與他談話一整天，於是大大地稱讚他的學問淵博，見道明白。由此老師的聲望和德行更加震動天下。事情完畢后就買船向東返回，最終在山林中安度晚年。老師雖然古今中外的書籍沒有不讀的，至於他所著的書，乃是廣泛闡明外教、皇極、中庸的道理。

【English Translation】 English version: Rather know the mingling of Yin and Yang (絪缊, the primordial chaos or vital force). Without intention, I yield to my own ease. How vast is the universe (天宇)! Clouds unfurl and roll away, leaving no trace. Thus, from the teacher's demeanor and voice, his reasons for entering and leaving official life can be clearly understood. Written on the first day after the Double Ninth Festival in the Jia Yin year, the fourth year of the Shaoxing reign (紹興, reign title of Emperor Gaozong of Song Dynasty), in the north pavilion of the thatched cottage in the eastern suburbs of Yuxi (御溪). Another Preface The teacher came from the East, initially residing in no fixed place. In his later years, he lived on Mount Fori (佛日山) in Yuhang (餘杭), retiring to the Yong'an Hermitage (永安精舍) on Lingfeng Peak (靈峰). Silently observing his actions, although his entering and leaving official life were sometimes uncertain, the path he followed was profound and far-reaching. However, scholars of later generations, with their limited talents, could not comprehend or awaken to it. And the teacher never condescended to lower his standards to accommodate their abilities. Therefore, he sighed and said, 'How can I fit a square handle into a round hole?' I have heard that the sages said, 'If one attains his ambition, he practices his Way; otherwise, he practices his words.' The practice of words is still sufficient to be a law for all ages, enabling scholars of later generations to have bright understanding, stay away from wrong views, and walk the right path. Then why must one personally witness and receive instruction to say that it comes from oneself? Therefore, he closed his door to write books, to examine and verify the traces of his ancestors' transmission, compiling twelve volumes, the 'Fujian Bian' (輔教編, Assisting Teachings Compilation) in three volumes, and also presenting a 'Dingzu Tu' (定祖圖, Chart of Establishing Ancestry). After the book was completed, he took it to the capital and presented it to Emperor Renzong (仁宗皇帝) through the court academician Wang Gongsu (王公素). He also wrote a letter to introduce it. The Emperor read his book, and when he came to the words 'Your subject is inherently for the Way, not for fame; for the Dharma, not for self,' he sighed with admiration for a long time, honoring him with the title of 'Mingjiao Master' (明教大師, Master of Illumination Teaching) and granting his book entry into the Buddhist canon. When the book was sent to the Central Secretariat, Han Gongqi (韓公琦) of the State of Wei read it and showed it to Ouyang Xiu (歐陽修), the Literary Master of Wenzhong (文忠公). Ouyang Xiu prided himself on his writing and used the way of teachers to educate the world, and also because he protected Confucianism and disliked Buddhism. When he saw his writing, he said to Duke Wei, 'I did not expect there to be such a talent among the monks! I should meet him tomorrow morning.' When the teacher heard this, he went to visit him. Ouyang Wenzhong spoke with him all day, and greatly praised his profound learning and clear understanding of the Way. From this, the teacher's reputation and virtue shook the world even more. After the matter was completed, he bought a boat and returned east, ultimately spending his remaining years in the mountains and forests. Although the teacher read all kinds of books, ancient and modern, domestic and foreign, the books he wrote extensively elucidated the doctrines of external teachings, the Supreme Standard (皇極), and the Doctrine of the Mean (中庸).

安危治亂之略。王霸刑名賞罰之權。而終導之歸於無為寂默之道。當世聞人少見其比肩焉。而痛以內教自律其身。端以儉素誠德為宿歸之地。而慕梁惠約之為人也。其所蘊至道淵密。然以其所學較其所為。而未見少差焉。所著書觀當世士大夫。不顧名實而是己非他也(謂以儒而嫉佛)乃作輔教編。學者亡孝背義。循養其所欲也。乃作孝論。尚綺飾辭章而不知道本也。乃作壇經贊。茍合自輕而不自上以德也。乃題遠公影堂文。志其所慕。以風末世之華侈也。乃作山茨堂序。因風俗山川之勝欲拋擲才力以收其景趣也。乃作武林山志。其明聖賢出處之際。性命道德之原。典雅詳正。汪洋浩渺。尤為博贍。總號之為論原。其如詩書序贊記傳表啟銘志題述評辯。是是非非。所謂太山之毫芒耳。及后終於湖山而火化。不壞者六物。天下聞其風莫不東首而長想。嗚呼師云行鳥飛于天地之間。視萬乘之尊。其勢霄壤之遼也。顧王公貴人云泥之異也。一旦以其所為之書。獻之天子。為之動容。天下靡然向風。而使其乃宗乃祖吾佛無上妙道。明白于萬世。而卒酬其抱道輔教之志。非其自信修誠之效歟。后之學者讀其書。必有掩卷而三嘆者也嗚呼。

師之道譽聲德。既其超邁。故後世學者或當時在位道贊人主師表于天下後世者。皆仰而

【現代漢語翻譯】現代漢語譯本：關於安定國家、治理亂象的策略，君王之道、霸者之道，刑罰、名分、獎賞、懲罰的權衡，最終都引導人們歸於無為寂靜的道路。當世有名望的人很少能與他比肩。他深刻地以內教（佛教）的戒律來約束自己，以節儉樸素、真誠的德行作為最終歸宿。他仰慕梁惠王那樣的人。他所蘊含的至高道理深奧精微，然而用他所學的知識來衡量他的所作所為，卻未見絲毫偏差。他所著的書籍，看到當世的士大夫不顧名實而只肯定自己否定他人（指因為信奉儒學而嫉妒佛教），於是寫了《輔教編》。看到學習的人拋棄孝道背離道義，順從放縱自己的慾望，於是寫了《孝論》。看到人們崇尚華麗的辭藻文章卻不知道根本，於是寫了《壇經贊》。看到人們茍且迎合、輕賤自己而不以德行來提升自己，於是題寫了《遠公（慧遠大師）影堂文》，表達自己的仰慕之情。爲了匡正末世的奢靡之風，於是寫了《山茨堂序》。因為喜愛風俗、山川的美好，想要傾盡才力來描繪其景緻，於是寫了《武林山志》。其中闡明聖賢的出身、處世，性命道德的本源，典雅詳盡，汪洋浩渺，尤其博大豐富。總的名稱叫做《論原》。至於像詩、書、序、贊、記、傳、表、啟、銘、志、題、述、評、辯這些文章，是是非非，只不過是泰山的一根毫毛罷了。後來他最終在湖山圓寂火化，留下六種不壞之物。天下人聽到他的風範，沒有不向東遙望而長久思念的。唉！大師像云行天空、鳥飛天地之間一樣，看待萬乘之尊的地位，就像天空與大地那樣遙遠。看待王公貴人，就像雲和泥那樣不同。一旦把他所寫的書獻給天子，天子為之感動，天下人紛紛效仿，從而使他所宗奉的、他祖輩所信奉的、我們佛陀無上妙道，明白于萬世，最終實現了他抱持佛道、輔助教化的志向。這難道不是他自信修行、真誠努力的功效嗎？後來的學者讀他的書，必定有放下書卷而多次嘆息的。唉！大師的道譽聲德，已經超越常人。所以後世的學者，或者當時在位的、讚美君主、為天下後世做出表率的人，都仰慕他。

【English Translation】 English version: His strategies for national stability and governance of chaos, his understanding of the ways of kings and hegemons, and his grasp of the power of penal law, titles, rewards, and punishments, all ultimately guided people towards the path of non-action and silent tranquility. Few contemporaries could match him. He strictly disciplined himself with the precepts of inner teachings (Buddhism), and regarded frugality, simplicity, and sincere virtue as his ultimate refuge. He admired figures like King Hui of Liang. The profound principles he embodied were deep and subtle, yet when his actions were measured against his learning, no discrepancy was found. Observing that the scholars and officials of his time disregarded substance and reality, affirming only themselves and negating others (referring to those who, adhering to Confucianism, were jealous of Buddhism), he wrote 'Aiding the Teachings'. Seeing that students abandoned filial piety and righteousness, indulging their desires, he wrote 'On Filial Piety'. Noticing that people valued ornate rhetoric and writing without understanding the root, he wrote 'Eulogy on the Platform Sutra'. Observing that people compromised themselves, devaluing themselves instead of elevating themselves through virtue, he inscribed 'Inscription for the Hall of Master Yuan (Huiyuan)', expressing his admiration. To correct the extravagance of the late era, he wrote 'Preface to the Mountain Thorns Hall'. Because of his love for the customs and beauty of the mountains and rivers, wanting to devote his talent to depict their scenery, he wrote 'Gazetteer of Mount Wu'. In it, he elucidated the origins and conduct of sages and worthies, the source of nature, life, morality, and virtue, in a manner that was elegant, detailed, comprehensive, and vast, especially erudite. The collection is generally called 'Discourse on Origins'. As for poems, books, prefaces, eulogies, records, biographies, memorials, petitions, inscriptions, epitaphs, annotations, narratives, critiques, and debates, the rights and wrongs, they were but a hair on Mount Tai. Later, he finally passed away and was cremated at Lake Mountain, leaving behind six indestructible relics. Upon hearing of his virtue, people throughout the world turned eastward and longed for him. Alas! The master, like clouds moving in the sky and birds flying in the heavens, viewed the position of the ten thousand chariots as distant as the sky and the earth. He regarded kings, dukes, nobles as different as clouds and mud. Once, he presented his writings to the emperor, who was moved by them, and the world followed suit, thereby making the supreme and wonderful path of our Buddha, which he and his ancestors had revered, clear to all ages, and ultimately fulfilling his ambition to uphold the Buddhist path and aid in its teachings. Was this not the effect of his self-confidence in cultivation and sincere effort? Later scholars who read his books will surely put them down and sigh deeply. Alas! The master's reputation for virtue and moral excellence was already extraordinary. Therefore, later scholars, or those in positions of power at the time, who praised the ruler and set an example for the world and future generations, all admired him.

慕之。若天云日星焉。故有尋遺風想遐跡。瞻頌稱讚不已。有若前所記。凈因大覺璉禪師將師之白雲謠。若江西洪覺范之禮師之骨塔詩。若南海楞伽山端介然吊師之古詩凡百韻者。西蜀住龍舒天柱山靜禪師遙慕詩而序贊者。若靈源惟清禪師之跋詩二手帖而伸贊之者。今皆筆之於此。或詳或略。以備研覽。而發季世學佛者之志操焉。其凈因大覺璉禪師送師之白雲謠者。已見前之後序中。此不煩錄矣。

(今既以陳令舉所著之記為前敘舊得一敘。不書名。不知何人所作。或云。瑩道溫觀其　文藻美麗。或近似之他輩不能為也。而中間敘其為文之所以。而不甚流類。不免隨為。葺正之。仍舊綴于集末云)。

禮嵩禪師塔詩(三十乙韻)

石門釋惠洪作

吾道比孔子。譬如掌與拳。展握故有異。要之手則然。晚世苦陵夷。講習失淵源。君看投跡者。紛紛等狂顛。韓子亦儒衣。倔強稱時賢。憑陵作詬語。到死不少悛。後世師韓輩。冗長猶可憐。趨名不自信。泛逐工詞言。譁然皇祐初。飛聲鬧喧闐。田衣動成群。怒癭空自懸。縮首不暇息。兀坐如蹲猿。堂堂東山公。才大德亦全。齒牙生風雷。筆陣森戈鋋。隱然湖海上。長庚橫曉天。作書肆豪猛。揮斥莫敢前。群兒雖貌敬。臆論已不專。書成謁天子。一日

【現代漢語翻譯】現代漢語譯本：仰慕他，就像仰望天空中的雲彩、太陽和星星一樣。因此，人們追尋他遺留的風範，遙想他高遠的足跡，瞻仰、歌頌、稱讚他，沒有止境，就像前面所記載的那樣。凈因大覺璉禪師所作的讚頌禪師的《白雲謠》，江西洪覺范所作的禮讚禪師骨塔的詩，南海楞伽山端介然所作的弔唁禪師的古詩，總共一百韻。西蜀住在龍舒天柱山的靜禪師遙慕禪師，作詩並作序讚美他。靈源惟清禪師用兩手帖子題跋詩歌來表達讚美之情。現在都將這些記錄在這裡，有的詳細，有的簡略，用來供人研究瀏覽，從而激發末世學佛者的志向和節操。其中凈因大覺璉禪師所作的送別禪師的《白雲謠》，已經在前面的後序中出現，這裡就不再重複記錄了。

（現在既然已經將陳令舉所著的《記》作為前序，又得到一篇敘，沒有署名，不知道是誰寫的。有人說，是瑩道溫觀賞其文采華麗，或許近似於他，其他人不能寫出這樣的文章。而中間敘述他寫作的原因，但不是很流暢。因此我不免隨意地進行修補和改正，仍然將它附在集子的末尾。）

禮嵩禪師塔詩（三十乙韻）

石門釋惠洪作

我的道義可以比作孔子，就像手掌和拳頭的關係。展開和握攏，形式上有所不同，但根本上都是手。晚世衰敗，講習失去了淵源。你看看那些投身佛門的人，紛紛擾擾，就像瘋狂顛倒一樣。韓愈也穿著儒服，倔強地自稱為當世賢才。憑藉權勢，肆意謾罵，到死都沒有悔改。後世學習韓愈的人，冗長繁瑣，實在可憐。追逐名利，不相信自己，浮泛地追求工巧的辭藻。在皇祐初年，喧譁吵鬧，飛揚跋扈，鬧得沸沸揚揚。穿著僧衣的人動不動就聚整合群，憤怒得脖子都脹大了，卻只是徒勞。縮著腦袋，沒有休息的時間，兀自坐著，就像蹲著的猿猴。堂堂正正的東山公（指嵩禪師），才華橫溢，德行也十分完備。言語像風雷一樣迅猛，筆鋒像戈矛一樣森嚴。隱居在湖海上，像長庚星一樣橫掛在黎明的天空。寫作時豪放勇猛，揮斥方遒，沒有人敢阻擋。孩子們雖然表面上恭敬，但內心裡已經不專一了。書寫完成後，進獻給天子，一天之內 English version: They admired him as they would admire the clouds, the sun, and the stars in the sky. Therefore, people sought his legacy and yearned for his lofty achievements, admiring, praising, and extolling him without end, just as recorded earlier. There was the 'White Cloud Ballad' by Chan Master Lian of Jingyin Great Enlightenment, praising the Chan master; the poem by Hong Juefan of Jiangxi, venerating the Chan master's bone pagoda; and the ancient poem of one hundred rhymes by Duan Jieran of Mount Lengqie in the South Sea, mourning the Chan master. Jing Chan Master, residing at Mount Tianzhu in Longshu, Western Shu, admired the Chan master from afar, composing a poem and preface to praise him. Chan Master Weiqing of Lingyuan expressed his admiration by writing postscripts on poems with both hands. Now, all these are recorded here, some in detail, some briefly, for people to study and browse, thereby inspiring the aspirations and integrity of those who study Buddhism in the degenerate age. Among them, the 'White Cloud Ballad' by Chan Master Lian of Jingyin Great Enlightenment, bidding farewell to the Chan master, has already appeared in the previous postscript, so it will not be recorded again here.

(Now that the 'Record' written by Chen Lingju has been taken as the preface, another narrative has been obtained, without a signature, and it is not known who wrote it. Some say that Ying Daowen admired its beautiful writing, perhaps similar to him, and others could not write such an article. And in the middle, it narrates the reason for his writing, but it is not very smooth. Therefore, I cannot help but arbitrarily repair and correct it, and still attach it to the end of the collection.)

A Poem in Veneration of Chan Master Song's Pagoda (Thirty-one Rhymes)

Composed by Shi Huihong of Shimen

My doctrine can be compared to Confucius, like the relationship between the palm and the fist. Spreading out and clenching, the forms are different, but fundamentally they are both the hand. In the declining age, lectures and studies have lost their source. Look at those who devote themselves to Buddhism, they are in turmoil, like madness and inversion. Han Yu also wore Confucian robes, stubbornly calling himself a worthy man of the time. Relying on power, he wantonly slandered, and did not repent until his death. Those who learn from Han Yu in later generations are verbose and tedious, which is really pitiful. Pursuing fame and profit, not believing in themselves, superficially pursuing skillful rhetoric. In the early years of Huangyou, it was noisy and clamorous, flying high and rampant, making a lot of noise. Those wearing monk's robes gathered in groups at every turn, and their necks swelled with anger, but it was all in vain. Shrinking their heads, they had no time to rest, sitting there blankly, like squatting monkeys. The dignified Dongshan Gong (referring to Chan Master Song), was talented and virtuous. His words were as swift as wind and thunder, and his writing was as stern as spears and halberds. Living in seclusion on the lakes and seas, he hung across the dawn sky like the planet Venus. When writing, he was bold and vigorous, waving his hand and pointing, and no one dared to stop him. Although the children were respectful on the surface, their hearts were no longer focused. After the writing was completed, it was presented to the emperor, within a day

【English Translation】 Admiration for him was akin to gazing upon celestial clouds, the sun, and stars. Consequently, people sought his legacy, yearned for his distant footsteps, and ceaselessly admired, praised, and extolled him, as previously recorded. There was Chan Master Lian of Jingyin Great Enlightenment's 'White Cloud Ballad' (凈因大覺璉禪師 - Jingyin Great Enlightenment Lian Chanshi), Jiangxi's Hong Juefan's poem venerating the Chan master's bone pagoda, and Nanhai Lengqie Mountain's Duan Jieran's ancient poem of one hundred rhymes lamenting the Chan master. Jing Chan Master (靜禪師 - Jing Chanshi), residing at Longshu Heavenly Pillar Mountain in Western Shu, remotely admired the Chan master, composing a poem and preface in praise. Chan Master Weiqing of Lingyuan expressed his admiration by inscribing poems with both hands. Now, all these are recorded here, some in detail, some briefly, for study and contemplation, thereby inspiring the aspirations and integrity of those who study Buddhism in the degenerate age. Among them, Chan Master Lian of Jingyin Great Enlightenment's 'White Cloud Ballad' sending off the Chan master has already appeared in the preceding postscript, and will not be repeated here. (Now that Chen Lingju's 'Record' (陳令舉 - Chen Lingju) has been taken as the preface, another narrative has been obtained, without a signature, and it is unknown who wrote it. Some say that Ying Daowen (瑩道溫 - Ying Daowen) admired its beautiful writing, perhaps similar to him, and others could not write such an article. And in the middle, it narrates the reason for his writing, but it is not very fluent. Therefore, I cannot help but arbitrarily repair and correct it, and still attach it to the end of the collection.) Poem in Veneration of Chan Master Song's Pagoda (Thirty-one Rhymes) Composed by Shi Huihong of Shimen (石門釋惠洪 - Shi Huihong of Shimen) My doctrine can be compared to Confucius, like the relationship between the palm and the fist. Spreading out and clenching, the forms are different, but fundamentally they are both the hand. In the declining age, lectures and studies have lost their source. Look at those who devote themselves to Buddhism, they are in turmoil, like madness and inversion. Han Yu (韓愈 - Han Yu) also wore Confucian robes, stubbornly calling himself a worthy man of the time. Relying on power, he wantonly slandered, and did not repent until his death. Those who learn from Han Yu in later generations are verbose and tedious, which is really pitiful. Pursuing fame and profit, not believing in themselves, superficially pursuing skillful rhetoric. In the early years of Huangyou (皇祐 - Huangyou), it was noisy and clamorous, flying high and rampant, making a lot of noise. Those wearing monk's robes gathered in groups at every turn, and their necks swelled with anger, but it was all in vain. Shrinking their heads, they had no time to rest, sitting there blankly, like squatting monkeys. The dignified Dongshan Gong (東山公 - Dongshan Gong) (referring to Chan Master Song (嵩禪師 - Song Chanshi)), was talented and virtuous. His words were as swift as wind and thunder, and his writing was as stern as spears and halberds. Living in seclusion on the lakes and seas, he hung across the dawn sky like the planet Venus. When writing, he was bold and vigorous, waving his hand and pointing, and no one dared to stop him. Although the children were respectful on the surface, their hearts were no longer focused. After the writing was completed, it was presented to the emperor, within a day

萬口傳。坐令天下士。欲見嗟無緣。功成還山中。笑語答雲煙。我來不及見。山水自明鮮。入門寂無聲。修竹空滿軒。永懷翛然姿。骨目聳清堅。僮奴豈知此。住茲亦彌年。指余以石塔。草棘北峰巔。再拜不忍去。聽此繞澗泉。吁嗟末運中。那復斯人焉。文章亦細事。清苦非所便。但愛公所守。遠拍諸祖肩。遲遲哦公詩。落日滿晴川。愿持折腳鐺。結茅西澗邊。歲時邏松檜。來此掃頹磚。

吊嵩禪師詩(並引)

南海楞伽山守端述

建中靖國改元辛巳冬十一月既望。余抱遠公文集。自廬岳而東。圖入木錢唐布流天下。乃特詣師故居永安精舍之後。嶺端蒙雪霜排榛莽。于所藏阇維不壞之五相舍利小石塔前。恭備香羞茗燭等。作禮以供焉。因抽鄙思為五言古詩。凡一百韻。長跪端想誠百其心。粲若有對。遂作南音。稽然以諷之。庶不忘其本而聊為攀慕悼之之誠也。禪師平日有詩云。異鄉風俗客不惡。但欲南音來耳邊。余連與藤東西交徼。最為密邇。禪師遷寂在於熙寧五年之夏。余才八歲。其實忝師里中之晚生。所作南音不得不爾。茍不離正受。庶其裁擇焉。

覺城否復隍。慧日書有食。茍無明哲士。曷以救顛仄。緬惟東山師。降靈自天德。申甫寧加諸。奮身若葡卜。吾法傾不綱。蒼黃莫之測。詵

詵排佛徒。巖巖侍君側。適操權衡者。兼領辭翰職。率意務品藻。庶形在埏埴。唐書預之修。韓語例增飾。竊自比丘軻。拒我過楊墨。惜彼述至言。曾之通皇極。廢道專以人。訐惡肆其力。坑焚必有待。伐削豈容刻。愚俗初易欺。聖主終難惑。當時禪講輩。動類百千億。獨誰敢枝梧。縮手俟徽纏。唯師奮然作。感憤形諸色。一言涂腦肝。萬卷羅胸臆。人爵猶唾遺。冥鴻詎籠得。蠢蠢嗟東人。遲遲別南國。歷楚仍騁吳。百城慕知識。義龍云之天。禪虎角而翼。誅茆靈峰西。殺簡仙源北。著書效龍猛。護法掌司直。正宗序昭穆。原教辯離即(謂儒釋二教雖殊皆相資而化物也)筆峯迴崷崒。詞海彌湢㳁。紛葩若輝散。宏麗尚典實。匠媧補穹旻。效禹導溝洫。動或幾百卷。經世為模則。斯文千古雄。斯義萬夫特。據理從所征。處戰無弗克。吾皇遇唐虞。吾相遭禹稷。抱書乃西獻。乘時辟兇塞。喜覽明光殿。撫念加嘆息。賞其系表才。郁為天下式。謂嘗獵英雋。忽此遺彀弋。小避三公位。高憑四依軾。慧日昏復明。禪經亂還緎。智林久宜茂。福田廣須植。大信過豚魚。至仁周動植。良可班諸藏。尋即遵所敕(略去五韻)飛章類席捲。橫議同鏡拭。舂喉那補爨。樹口拑拱默。始知猛陵翁(即師里名。彼多狝猛陵男子故)原筮無遺慝

【現代漢語翻譯】現代漢語譯本僧人詵排斥佛徒，像高山一樣侍立在君王身側。他恰好掌握著衡量人才的權力，兼領著撰寫文章的職務。他隨意地進行品評鑑賞，希望（使人才）像泥土一樣被塑造。他參與了《唐書》的編修，像韓愈的文章一樣增添文采。他私下將自己比作比丘軻，拒絕我超過了楊朱、墨翟的學說。可惜他所闡述的至理名言，未能通達皇極的境界。他廢棄佛道而專門推崇人事，揭發罪惡不遺餘力。他認為坑儒焚書的事情一定會再次發生，對（佛法的）刪減豈能容忍片刻。愚昧庸俗的人最初容易被欺騙，英明聖賢的君主最終難以被迷惑。當時講禪誦經的僧侶，數量多如百千億。唯獨誰敢於反對，縮手等待災禍纏身？只有您（指被稱頌者）奮然而起，將心中的憤慨形諸于外。一言一句都銘刻在腦海心間，萬卷經書羅列于胸中。人間的爵位如同唾棄之物，像鴻鵠一樣的您又怎能被籠絡？可嘆愚昧無知的東方人，遲遲不肯告別南國。您走遍楚地又馳騁吳地，無數城池仰慕您的知識。您的義理像龍一樣騰飛于天空，您的禪定像虎一樣長出翅膀。您在靈峰西面誅除茅草，在仙源北面削減竹簡。您傚法龍樹菩薩著書立說，像掌管司直的官員一樣護衛佛法。您整理正宗的昭穆次序，闡明儒釋二教雖殊而皆相資以化物（原教辯離即）。您的筆鋒像山峰一樣迴旋聳立，您的詞藻像大海一樣浩瀚奔騰。繽紛的花朵像光輝一樣散發，宏偉絢麗而又典雅樸實。您像女媧一樣修補蒼天，像大禹一樣疏導溝渠。您的著作動輒幾百卷，可以作為經世濟民的模範。您的文章是千古英雄之作，您的義理是萬人中獨一無二的。依據道理進行征伐，所向披靡，無往不勝。我們的皇上遇到了唐堯虞舜一樣的聖君，我們的宰相遇到了夏禹商稷一樣的賢臣。您抱著書向西進獻，趁著時機開闢兇險的邊塞。皇上在明光殿高興地閱讀，撫摸著書本，連連嘆息。讚賞您系表人才，足以成為天下的典範。皇上說曾經蒐羅天下英才，沒想到還有您這樣的遺珠。您謙遜地避開三公的高位，高尚地依靠四依之座。您的智慧之光使昏暗的世界重見光明，您整理禪經使混亂的秩序恢復條理。您的智慧之林應該長久茂盛，您的福田應該廣為種植。您的大信超過了豚魚，您的至仁普及了所有動植物。您的著作完全可以編入經藏，隨即就遵照您的敕令（略去五韻）。您上書的奏章像席捲一樣迅速，您的橫議像鏡子一樣明亮。用舂米的杵來堵住喉嚨，用樹木來堵住嘴巴，那又有什麼用呢？現在才知道猛陵的老翁（即老師的里名，那裡多有狝猛陵的男子），當初占筮並沒有留下什麼邪惡。

【English Translation】 English version The monk Shen Pai rejected Buddhist followers, standing like a towering mountain at the side of the ruler. He happened to wield the power to evaluate talent and concurrently held the position of drafting documents. He arbitrarily engaged in appraisal and judgment, hoping to mold (talent) like clay. He participated in the compilation of the 'Tang History,' adding literary embellishments like Han Yu's essays. He privately compared himself to the Bhikshu Ke, rejecting me beyond the doctrines of Yang Zhu and Mo Di. It is a pity that the ultimate truths he expounded failed to penetrate the realm of the supreme standard. He abandoned the Buddhist path and specialized in promoting human affairs, exposing evils with all his might. He believed that the burning of books and burying of scholars would inevitably recur, and that the reduction (of the Dharma) could not be tolerated for even a moment. The ignorant and vulgar are initially easily deceived, but enlightened and virtuous rulers are ultimately difficult to mislead. At that time, the monks who lectured on Chan and recited scriptures numbered in the hundreds of millions. Who alone dared to oppose them, shrinking back and awaiting disaster? Only you (referring to the praised one) rose up courageously, expressing the indignation in your heart outwardly. Every word and sentence is engraved in your mind, and ten thousand volumes of scriptures are arrayed in your chest. Human titles are like discarded spittle; how could you, like a swan, be confined? Alas, the ignorant people of the East are slow to bid farewell to the Southern Kingdom. You traveled throughout Chu and galloped through Wu, with countless cities admiring your knowledge. Your righteousness soared like a dragon in the sky, and your Chan meditation grew wings like a tiger. You eradicated thatch west of Lingfeng Peak and reduced bamboo slips north of Xianyuan. You emulated Nagarjuna in writing books and protected the Dharma like an official in charge of justice. You organized the order of the orthodox lineage and clarified that although Confucianism and Buddhism are different, they both rely on each other to transform beings (original teaching distinguishes separation and immediacy). Your brushstrokes resembled mountain peaks, winding and towering, and your words were like a vast and surging sea. The colorful flowers scattered like radiance, magnificent and elegant yet classic and practical. You mended the heavens like Nüwa and dredged the ditches like Yu the Great. Your writings often numbered hundreds of volumes and could serve as models for governing the world and benefiting the people. Your articles are the work of a hero of a thousand ages, and your righteousness is unique among ten thousand people. Based on reason, you waged war, invincible and victorious in every battle. Our emperor encountered a sage ruler like Yao and Shun of the Tang Dynasty, and our prime minister encountered virtuous ministers like Yu and Ji of the Xia and Shang Dynasties. You presented your book to the west, seizing the opportunity to open up the dangerous borders. The emperor happily read it in the Mingguang Hall, stroking the book and sighing repeatedly. He praised you as a talent worthy of being a model for the world. The emperor said that he had searched for talents throughout the world, but he did not expect to find a hidden gem like you. You humbly avoided the high position of the Three Dukes and nobly relied on the seat of the Four Reliances. Your light of wisdom restored light to the dark world, and you organized the Chan scriptures to restore order to the chaotic. Your forest of wisdom should flourish for a long time, and your field of merit should be widely cultivated. Your great faith surpassed that of pigs and fish, and your supreme benevolence extended to all living beings. Your writings can be completely included in the canon, and immediately follow your decree (omitting five rhymes). Your memorials were as swift as a sweeping mat, and your horizontal arguments were as bright as a mirror. What is the use of using a rice pestle to block the throat or using trees to block the mouth? Now I know that the old man of Mengling (referring to the teacher's village, where there were many men from Xianmengling) did not leave any evil behind in his initial divination.

。金湯義存存。涇渭情湜湜(略去二韻)既而謂東歸。湖山夢還憶。列戶翠可染。當窗秀堪織。風尚清散為。僧年白駒逼。孰貴秉燭游。鼓缶欹吳日。林遠爭追隨。宗雷苦悽惻。禪誦心稍隙。騷雅興仍亟。道行愈峻卓。德聲轉輝赩(略去七韻)宴坐君無何。遺偈見敦飾。大梅鼯鼠聲。匪我相囚福(師臨終偈云。不似大梅老。貪隨鼯鼠聲。云)奄然遂長往。休徴難具仂。明發鷲峰下。阇維火初熄。五相堅不化。鮮柔光耀翌。燦若金出䤵。瑩如玉分玏。式旌無妄犯。奉法剛而㥶。靈山眾咸睹。望林加渴醷。克奇冠前籍。景仰動殊域。王公競嗟駭。士庶增悃愊(略去二韻)共收鶴林骨。合葬鷲山肋(略去三韻)澗猿徒自號。書魚蠹誰蝕。僧史半十料。工歌全九罭(略去六韻)致我來吳楚。慕師自岐嶷。獲記楞伽游。誦味逾鲙職(師有游吾湟川燕嘉亭。及楞伽山寺記也)。哲人既云殂。至道亦將踣。已乎三十年。臨吊徒深克。妙峰高為塔。梵天廣成國(國或作異)萬物備蒸嘗。五云爭輔翊。乾坤或幾息。海山有時泐。師其道與名。勃然長觺觺。

(命研味其詩。雖風調氣韻高爽酋勁。而中間凡用事綴韻過於迂辟。今略取其辭意簡雅超邁之句。次成七十三韻。亦可見其才志向慕之誠至焉)。

贊明教大師(並敘)

【現代漢語翻譯】現代漢語譯本金湯的道義長存，涇水渭水的情誼清澈分明。不久之後，大師說要東歸，常常在夢中回憶起江南的湖光山色。重重門戶都被翠色浸染，對著窗戶的美景，秀麗得好像可以織成錦緞。大師的風尚像清風一樣消散，僧人的歲月像白駒過隙一樣逼近。誰更看重秉燭夜遊呢？不如在吳地斜陽下敲著瓦盆自樂。大師離去，眾人爭相追隨，宗雷悲傷悽惻。禪定誦經的心稍有空隙，吟詩作賦的興致仍然迫切。大師的道行愈發高峻卓越，德行聲名更加光輝顯赫。大師宴坐入定，無所作為，遺留的偈語可見其敦厚樸實。大梅山的鼯鼠叫聲，並非我所向往的囚籠之福（大師臨終偈語說：『不像大梅老，貪隨鼯鼠聲』）。大師安然長逝，殊勝的徵兆難以完全記載。第二天清晨在鷲峰山下，荼毗的火焰剛剛熄滅。五相堅固不壞，舍利的光芒鮮明柔和，照耀四方。燦爛得像黃金出自礦冶，晶瑩得像美玉經過雕琢。以此來表彰大師沒有虛妄的過失，奉行佛法剛強而堅定。靈山的僧眾都親眼目睹，像渴望美酒一樣仰望大師的遺蹟。大師的卓越才能位居前列，景仰大師的人遍佈遙遠的異國他鄉。王公大臣都驚歎不已，士人和百姓更加誠懇敬仰。共同收斂鶴林的遺骨，合葬在鷲峰山的旁邊。山澗的猿猴徒勞地哀號，書上的文字被蟲蛀誰來品讀？僧人的歷史記載了一半又一半，工巧的歌聲傳遍四面八方。促使我來到吳楚之地，仰慕大師的德行，從年少時就開始了。有幸記錄了遊覽楞伽山的見聞，誦讀品味，勝過吃美味的魚膾（大師有遊覽吾湟川燕嘉亭以及楞伽山寺的記述）。哲人已經逝去，至高的佛道也將衰落嗎？已經三十年了，臨終弔唁，徒增悲傷。在妙峰山高處建塔，梵天廣闊，成就佛國（或有異議）。萬物都準備好祭祀，五彩祥雲爭相輔佐。天地或許有停止的時候，山海或許有崩塌的時候，大師的道與名，卻會勃然興盛，永遠屹立。

（命人研究品味大師的詩，雖然風調氣韻高爽剛勁，但中間凡是用典綴韻過於迂迴隱僻。現在略取其中辭意簡雅超邁的句子，次序編成七十三韻，也可以看出他才華志向慕道之誠摯。）

贊明教大師（並序）

【English Translation】 English version The righteousness of Jintang endures, the affection of Jing and Wei rivers is clear and distinct. Soon after, the master said he would return east, often recalling the scenery of lakes and mountains in Jiangnan in his dreams. The layers of doors are dyed with green, and the beautiful scenery facing the window is so beautiful that it can be woven into brocade. The master's style dissipated like a breeze, and the years of the monks approached like a fleeting white horse. Who values holding a candle for night tours more? It is better to knock on pottery basins and enjoy oneself in the setting sun of Wu. The master left, and everyone rushed to follow, Zonglei was sad and desolate. The mind of meditation and chanting has a little gap, and the interest in writing poetry is still urgent. The master's conduct became more and more lofty and outstanding, and his virtuous reputation became more and more glorious. The master sat in meditation, doing nothing, and the remaining verses showed his honesty and simplicity. The sound of the flying squirrel in Damei Mountain is not the blessing of the prison I yearn for (the master's death verse said: 'Unlike the old man of Damei, greedy to follow the sound of the flying squirrel'). The master passed away peacefully, and the auspicious signs are difficult to fully record. The next morning at the foot of Vulture Peak, the cremation fire had just gone out. The five phases are firm and indestructible, and the light of the relics is bright, soft, and shining in all directions. It is as brilliant as gold from mining, and as crystal clear as jade after carving. This is to commend the master for having no false faults, and for upholding the Dharma with strength and determination. The monks of Ling Mountain all witnessed it with their own eyes, looking up to the master's relics like longing for fine wine. The master's outstanding talent ranks first, and those who admire the master are all over distant foreign lands. The kings and ministers were amazed, and the scholars and people were more sincere and admired. Together, they collected the remains of Helin and buried them next to Vulture Peak. The monkeys in the mountain stream wailed in vain, and the words on the book were eaten by insects, who would read them? The history of the monks recorded half and half, and the skillful songs spread in all directions. It prompted me to come to Wu and Chu, admiring the master's virtue, starting from a young age. I was fortunate to record the sights and sounds of visiting Mount Lanka, reciting and savoring, better than eating delicious fish fillets (the master has records of visiting Yanjiating in Wu Huangchuan and Mount Lanka Temple). Has the philosopher passed away, and will the supreme Buddha Dharma also decline? It has been thirty years, and the death is mourned, adding to the grief. Build a pagoda high on Miaofeng Mountain, Brahma is vast, and achieve the Buddha's kingdom (or there are disagreements). All things are prepared for sacrifice, and the five-colored auspicious clouds compete to assist. Heaven and earth may have a time to stop, and mountains and seas may have a time to collapse, but the master's Tao and name will flourish and stand forever.

(Ordered people to study and savor the master's poems, although the style and rhythm are high and vigorous, but in the middle, the use of allusions and rhymes is too circuitous and obscure. Now, take the simple and elegant sentences of the words and meanings, and arrange them in seventy-three rhymes, which can also show his talent and ambition to admire the sincerity of the Tao.)

In Praise of Master Mingjiao (with Preface)

龍舒天柱山修靜述

始余讀嵩禪師輔教編。愛其文落落有奇偉氣。而能發揮釋氏之道。以諭夫當世名儒釋子之不知教本者。俾之達性命之奧。見聖賢所以施教敷化之心。而不淪於是非相戰之地(中間敘繁處。皆略之)若夫統之有宗而窮深及微。則尚恐二家之學者或未易曉其邊徼。況能究其道而見其全乎。及其示寂后阇維而五物不灰。然此雖師之糠秕而以歿故已方見信于其徒。則其所蘊精粹要妙。而不獲見知於人者多矣。嗚呼道之難傳也若是乎。予甚悲之。其道雖能化當世名儒。而不能盡化其徒。故師歿后其真風勝軌不甚章章絢爛於世。茲或希世之才黃鐘之音不投于里耳。小器哉。予晚路末學不遑灑掃于庭宇而覘望餘光。徒臨風揮涕有胡不萬年之嘆也。今采其遺芳稽首長想。系之以贊云。

藤山之東。紫雲浮空。爰有僧龍。名配維嵩。自脫襁褓。居仁由孝。冰雪其躬。律儀是效。遠覽高翔。游吳暨梁。道繼佛祖。欲隱彌彰。適丁祇園。謗焰四起。縱筆完成的書。蓋不得已。既而撲滅。曇花重榮。嘉祐之間。獨飛英聲。帝澤屢沾。公卿折節。咄嗟吾徒。反肆駃舌。遂賦歸歟。安於覆盂。少林食毒。異軌同途。小智自賢。所在成市。頎然誰儔。理固宜爾。太阿出匣。斬蛟戮螭。用之補履。曾不如錐。答焉云逝

【現代漢語翻譯】現代漢語譯本：龍舒天柱山修靜述

起初我讀嵩禪師的《輔教編》，喜愛它文辭灑脫，氣勢雄偉，能夠闡發釋迦牟尼的教義，來曉喻那些當世名儒和不瞭解佛教根本的僧人，使他們通達性命的奧秘，明白聖賢施教化導的用心，而不至於沉淪在是非爭鬥的境地（中間敘述繁瑣的地方，都省略了）。至於總括教義，探究精深細微之處，恐怕兩家的學者或許還不容易瞭解它的邊界，更何況能夠窮盡它的道理而見到它的全貌呢？等到他圓寂火化后，五種遺物沒有燒盡，然而這雖然只是禪師的糟粕，卻因為去世的緣故才被他的弟子們相信，那麼他所蘊含的精粹要妙，沒有被人瞭解的就太多了。唉，道的難以傳揚竟然是這樣嗎？我對此深感悲痛。他的道雖然能夠教化當世名儒，卻不能完全教化他的弟子，所以禪師去世后，他真正的風範和殊勝的法則，沒有在世上非常顯著地發揚光大。這或許是稀世的人才和黃鐘大呂般的聲音，不被鄉里之人所接受。真是小器啊！我年老才開始學習，沒有時間打掃庭院，只能瞻望他的餘光，徒然臨風揮淚，發出胡不萬年的嘆息啊！現在採擷他的遺留的芬芳，稽首長久地思念，用讚頌的文字來表達。

藤山之東，紫色的雲彩飄浮在空中。那裡有一位僧人，名字與維嵩相配。自從脫離襁褓，就以仁義為居，以孝道為行。他的身軀像冰雪一樣純潔，以戒律為傚法。他遠見卓識，高飛遠翔，遊歷吳地和梁地。他的道統繼承佛祖，想要隱遁卻更加彰顯。恰逢祇園（Jetavana，佛教寺院）遭受誹謗之火，於是奮筆完成的書，實在是不得已。不久誹謗平息，曇花重新開放，嘉祐年間，他獨自飛揚英名。皇帝的恩澤屢次沾溉，公卿大臣都對他折節敬佩。可嘆我的同門，反而肆意饒舌。於是賦詩歸隱，安於覆盂（Fuyu，指禪宗的一種修行方式）。少林寺僧人以毒藥為食，不同的道路卻走向同一個目標。小聰明的人自以為賢能，所到之處都形成市場。高大魁梧的人，誰能與他相比？道理本來就應該這樣。太阿寶劍出鞘，斬殺蛟龍和螭吻，如果用來補鞋，還不如錐子。回答他的話語，像云一樣消逝。

【English Translation】 English version: Recorded by Xiujing of Longshu Tianzhu Mountain

Initially, I read Chan Master Song's 'Assisting the Teaching Compilation'. I admired its unrestrained and magnificent writing style, which could expound the teachings of Sakyamuni Buddha to enlighten the famous Confucians and monks of the time who did not understand the essence of Buddhism. It enabled them to comprehend the mysteries of nature and life, and to see the heart of the sages in teaching and transforming, so that they would not be mired in the land of conflict between right and wrong (the lengthy descriptions in the middle are omitted). As for summarizing the teachings with a principle and exploring the profound and subtle, I still fear that scholars of both schools may not easily understand its boundaries, let alone exhaust its principles and see its entirety. After his passing and cremation, the five types of relics were not consumed by the fire. However, although this was only the dross of the master, it was only after his death that it was believed by his disciples. Thus, the essence and subtlety he contained were mostly not known by people. Alas, is the difficulty of transmitting the Dao like this? I am deeply saddened by this. Although his Dao could transform the famous Confucians of the time, it could not completely transform his disciples. Therefore, after the master's death, his true demeanor and superior principles were not very prominently displayed in the world. Perhaps this is because a rare talent and the sound of a great bell are not appreciated by the villagers. How petty! I started learning late in life and did not have time to sweep the courtyard, but could only look up to his remaining light, and in vain shed tears in the wind, sighing for his immortality! Now I gather his remaining fragrance, bow my head and think of him for a long time, and express it with words of praise.

East of Teng Mountain, purple clouds float in the sky. There is a monk there, whose name matches Weisong (Weisong, meaning 'lofty pine'). Since leaving his swaddling clothes, he has resided in benevolence and acted with filial piety. His body is as pure as ice and snow, and he takes the precepts as his model. He has foresight and soars high, traveling to Wu and Liang. His Dao continues the Buddha's lineage, and his desire to hide only makes him more manifest. He happened to encounter the flames of slander in Jetavana (Jetavana, a Buddhist monastery), so he wrote a book, which was truly unavoidable. Soon the slander subsided, and the Udumbara flower bloomed again. During the Jiayou era, he alone flew with heroic fame. The emperor's grace was repeatedly bestowed, and high officials all admired him. Alas, my fellow disciples, instead recklessly wagged their tongues. So he wrote a poem and returned to seclusion, content in Fuyu (Fuyu, refers to a practice in Zen Buddhism). The monks of Shaolin Temple eat poison, different paths but leading to the same goal. Those with petty wisdom consider themselves virtuous, and wherever they go, they form a market. Who can compare with his tall and imposing figure? The principle should naturally be like this. The Tai'a sword is drawn from its sheath, slaying dragons and chimeras, but if used to mend shoes, it is not even as good as an awl. His answers vanish like clouds.

。遺蹟莫繼。凜乎真風。永蠲氛翳。嗟乎鯫生。不克祇承。每一念至。氣填于膺。竟何能為。只益慚怍。聊筆清芬。式告來學。

題明教禪師手帖后(二首)

靈源叟

吾佛大法。蓋世出世間千聖萬靈道德性命之本源。源深本妙非思議可及。其應緣揚化也。當必資開士因王臣之力啟物信而御外魔。開士出。蓋視法運之通塞。決與世致益。不茍然也。藤州明教大師嵩和尚其人歟。妙達玄宗博極世解。出皇祐至和間。見外黨有致吾法之瘡疣者。則曰。予竊菩薩權。為如來使。辯而明之。以度彼惑。俾歸正趣。實所任職矣。於是著書聞奏蒙

仁宗皇帝嘉賞。敕入經藏。班行天下。於是魔云廓而佛日輝也。和尚既建功德于教門。其英聲茂實壯飾其曹。稍蘊知識舉知欽慕。而比年法值下衰。人根鄙劣。喜剃染之便。爭變形服。竊入吾家。紛情世塵。濫廁僧倫者。皆是見聞思慮不脫俚俗。何高德勝義之能講慕哉。寶因擇言上人當此時能竦所聞而矜所慕其賢于濫廁之流者故可稱也。雖久游禪林服業祖道。而於弘教大士知開導耳目起睎[目*冀]之志也。故在京師。聞律僧有上世與明教相厚善者。乃訪問之。彼為道前事。且出此帖示之。擇言苦求得之。珍收南來以示余。若有異獲。因語之曰。汝企其人而重其

【現代漢語翻譯】現代漢語譯本遺留的足跡無法延續，令人敬畏的真正風範，永遠消除污濁的陰霾。可嘆我輩淺薄之輩，不能夠繼承和發揚（明教禪師的遺志），每一次想到這些，都感到氣悶于胸。最終又能做些什麼呢？只會增加慚愧和不安。姑且記錄下（明教禪師）清高的品格和芬芳，以此來告知後來的學習者。

題明教禪師手帖后(二首)

靈源叟

我佛的大法，是世間和出世間所有聖賢和神靈道德和生命的本源。源頭深邃，根本玄妙，不是思議所能達到的。它應機緣而弘揚教化，必定要依靠開悟之士和君王大臣的力量，開啟人們的信仰，抵禦外來的邪魔。開悟之士的出現，關係到佛法的興盛和衰敗，必定會對世道產生影響，不是隨便的。藤州明教大師嵩和尚就是這樣的人啊。他精妙通達玄奧的佛理，廣泛研究世間的學問。在皇祐至和年間，看到外道有損害我們佛法的弊病，就說：『我暫且行使菩薩的權宜之計，作為如來的使者，』辯論並闡明這些道理，以此來度化那些迷惑的人，使他們迴歸正道，這確實是我所應該承擔的職責。於是他著書上奏，蒙受仁宗皇帝的嘉獎，下令收入經藏，頒行天下。於是邪魔的陰雲消散，佛法的太陽光輝普照。和尚既然在佛教中建立了功德，他的英名和實際的功績也裝飾了他的同僚。稍微蘊含知識的人都知道欽佩和仰慕他。但是近年來佛法遭遇衰敗，人們的根器低下，喜歡剃度出家的便利，爭相改變服飾，偷偷進入佛門，心中充滿世俗的塵埃，濫竽充數在僧侶之中。這些人都是見聞思慮沒有脫離庸俗，哪裡能講慕高尚的品德和殊勝的義理呢？寶因擇言上人，在這個時候能夠振作精神，仰慕所聽聞的（明教禪師的德行），他比那些濫竽充數的人賢能，所以值得稱讚。雖然他長期在禪林中修行，從事祖師的道業，但是對於弘揚佛法的大士，知道開啟自己的見聞，生起仰慕的志向。所以在京城，聽說有律宗的僧人，上一輩與明教禪師關係很好，就去拜訪他。那人為他講述了以前的事情，並且拿出這封手帖給他看。擇言苦苦哀求才得到它，珍藏著帶回南方給我看，好像得到了珍寶一樣。因此我告訴他說：『你仰慕這個人，並且看重他的…

【English Translation】 English version The remaining traces cannot be continued. The awe-inspiring true demeanor will forever dispel the turbid haze. Alas, we shallow beings are unable to inherit and carry forward (the legacy of Chan Master Mingjiao). Every time I think of this, I feel suffocated in my chest. What can I ultimately do? It only increases my shame and unease. I will briefly record (Chan Master Mingjiao's) noble character and fragrance, to inform future learners.

After Reading Chan Master Mingjiao's Handwritten Letter (Two Poems)

Lingyuan Sou

The Great Dharma of our Buddha is the source of morality and life for all sages and spirits in the world and beyond. The source is deep and the root is profound, beyond the reach of thought. Its response to conditions and propagation of teachings must rely on the power of enlightened individuals and kings and ministers to awaken people's faith and resist external demons. The appearance of enlightened individuals is related to the rise and fall of the Dharma and will inevitably affect the world, not casually. Chan Master Song (嵩) of Mingjiao (明教) Monastery in Tengzhou (藤州) is such a person. He profoundly understood the esoteric Buddhist principles and extensively studied worldly knowledge. During the Huangyou (皇祐) and Zhihe (至和) periods, seeing that external paths had defects that harmed our Dharma, he said: 'I will temporarily exercise the expedient means of a Bodhisattva, as an envoy of the Tathagata,' debating and clarifying these principles to liberate those who are confused, so that they may return to the right path. This is indeed my duty to bear. Therefore, he wrote books and presented them to the emperor, receiving praise from Emperor Renzong (仁宗), who ordered them to be included in the scriptures and promulgated throughout the world. Thus, the clouds of demons dissipated, and the sun of the Buddha shone brightly. Since the Chan Master established merit in Buddhism, his fame and actual achievements also adorned his colleagues. Those who possessed some knowledge all knew to admire and revere him. However, in recent years, the Dharma has declined, and people's faculties are inferior, favoring the convenience of tonsure and ordination, vying to change their attire, and secretly entering the Buddhist order, their minds filled with worldly dust, and filling the ranks of monks without qualification. These people have not escaped vulgarity in their seeing, hearing, thinking, and knowing. How can they speak of lofty virtues and supreme meanings? Superior Person Baoyin Zeyan (寶因擇言), at this time, was able to invigorate his spirit and admire what he had heard (of Chan Master Mingjiao's virtues). He was more virtuous than those who filled the ranks without qualification, so he is worthy of praise. Although he had practiced in the Chan forest for a long time, engaging in the ancestral path, he knew to open his eyes and ears to the great masters who propagated the Dharma, and to arouse the aspiration of admiration. Therefore, in the capital, hearing that there was a Vinaya monk whose predecessor had a good relationship with Chan Master Mingjiao, he visited him. That person told him about the past and showed him this handwritten letter. Zeyan begged for it and obtained it with great difficulty, treasuring it and bringing it back south to show me, as if he had obtained a treasure. Therefore, I told him: 'You admire this person and value his...'

遺蹟。以彼名耶實耶。以名則于彼外矣。徒可資于談柄。無益乎己。以實則明教之至論可考。以發覆致遠者甚多。汝宜尋而究之。且想彼標緻以自勉激。則終有益也矣。年月日。

又帖

明教大師嵩和尚。自稱藤州東山沙門。乘夙悲誓出於皇朝。始以天下縉紳先生。或未究我法大道之源。而域守所習跡佛教為夷狄之法而篾視之。至加毀滅謂無使混害中國周孔之道。和尚惜彼循枝而遺根背源而向派。非徒謂暗乎此。其學周孔之道也。可得謂能自其明而極其誠。由其誠而盡其道。以成天下大本大公。包博無外純全之妙神者耶。由於不自知。所以不知人矣。和尚博極古今儒釋教道之本。會通聖賢理事論議之跡。若振綱張網舉領提裘。目分毛斂。見者皆明。義貫理融感會神府。乃知凡聖人所出之方所示之言。特其教之跡矣。使知識之明者。由此自返所以跡所以言者。以內照之則靈于廓然。無內外無彼此。豈華夷儒釋之可辯耶。乃著之書號輔教編。以開諭縉紳先生之徒。奏之　天子。上嘉嘆之。敕與班行。而名卿鉅儒至如歐陽文忠公諸豪。覽其書莫不歎服敬而禮之。復緣淺識講解輩毀其宗門。故撰正宗記定祖圖以辯其說。亦奏上行之。既而還東吳示滅。靈蹟甚異。具如傳記。其墻岸法門啟迪信路。雖古高僧之雄者。

【現代漢語翻譯】現代漢語譯本遺蹟。如果只看他的名字耶實耶（Yashiyye，人名），那麼名字只是外在的符號，只能作為談資，對自身沒有實際益處。但如果深入研究他的實際作為，就能發現明教的至理名言，從中得到啓發並實現遠大抱負的人有很多。你應該去尋找並深入研究他的思想，並且以他的高尚品格來激勵自己，最終一定會有所裨益。年月日。

又帖

明教大師嵩和尚，自稱藤州東山沙門。他懷著宿世的悲願來到皇朝。起初，他看到天下的縉紳先生們，或許沒有深入研究我們明教大道的根源，反而將他們所熟悉的、帶有佛教痕跡的宗教視為夷狄之法而輕視它，甚至加以毀滅，認為要避免它混淆和危害中國的周孔之道。嵩和尚惋惜他們只關注枝節而遺忘了根本，背離源頭而面向支流。這不僅僅是說他們不瞭解明教，即使是他們所學的周孔之道，又怎麼能說他們能夠從明白道理到極致真誠，從真誠到完全領悟周孔之道，從而成就天下根本、大公無私、包容一切、純粹圓滿的神妙境界呢？正是因為不瞭解自己，所以才不瞭解別人。嵩和尚博覽古今儒釋道三教的根本，融會貫通聖賢的理論和議論的痕跡，就像提起綱繩、張開漁網、抓住衣領、提起皮裘一樣，條分縷析，見者都能明白。他的義理貫通，道理融合，感應神府，於是人們才知道，凡是聖人所提出的方法、所說的話，都只是他們教化的痕跡而已。如果知識明智的人，能夠由此反思聖人設立這些『跡』和『言』的原因，用內在的智慧去觀照，那麼心靈就會廓然開朗，沒有內外，沒有彼此，哪裡還有華夷、儒釋的區別呢？於是他著書立說，名為《輔教編》，用來開導縉紳先生們。並將此書奏呈給皇帝，皇帝非常讚賞，下令頒行。而像歐陽文忠公等名卿巨儒，讀了他的書，沒有不歎服敬佩的。後來，因為一些見識淺薄的講解者詆譭他的宗門，所以他撰寫了《正宗記》和《定祖圖》來辯明他的學說，也奏請朝廷頒行。之後，他回到東吳示現涅槃，顯現的靈蹟非常奇異，都記載在傳記中。他開創的墻岸法門，啟迪信徒的道路，即使是古代高僧中的雄杰之士，也難以比肩。

【English Translation】 English version Relics. If one only considers his name, Yashiyye (a person's name), then the name is merely an external symbol, only suitable as a topic of conversation, and of no practical benefit to oneself. But if one delves into his actual deeds, one can discover the ultimate truths of Mingjiao (Manichaeism), and there are many who have been inspired by it and achieved great ambitions. You should seek out and study his thoughts in depth, and encourage yourself with his noble character, and in the end, you will surely benefit. Date.

Another Letter

The Mingjiao master, Monk Song, who called himself a Shramana of Dongshan in Tengzhou, came to the imperial court with a vow of past sorrows. Initially, he saw that the gentry and scholars of the world, perhaps without deeply studying the source of our Mingjiao's great path, instead regarded the religions with Buddhist traces that they were familiar with as barbarian practices and despised them, even destroying them, believing that they should avoid confusing and harming the doctrines of Zhou and Confucius in China. Monk Song lamented that they only focused on the branches and forgot the roots, turning away from the source and facing the tributaries. This is not only to say that they do not understand Mingjiao, but even with the doctrines of Zhou and Confucius that they study, how can it be said that they are able to go from understanding the principles to the utmost sincerity, from sincerity to fully comprehending the doctrines of Zhou and Confucius, thereby achieving the fundamental of the world, impartiality, all-encompassing, pure and perfect divine realm? It is precisely because they do not understand themselves that they do not understand others. Monk Song extensively studied the fundamentals of Confucianism, Buddhism, and Taoism, and integrated the traces of the theories and discussions of sages, like lifting the rope, opening the net, grasping the collar, and lifting the fur coat, analyzing them clearly and distinctly, so that all who saw them could understand. His righteousness permeated, the principles merged, and he resonated with the divine palace, so people knew that all the methods put forward by the sages and the words spoken were only traces of their teachings. If those with clear knowledge can reflect on the reasons why the sages established these 'traces' and 'words', and use inner wisdom to contemplate, then the mind will be clear and open, without inside or outside, without self or other, where is there any distinction between Chinese and barbarian, Confucianism and Buddhism? Therefore, he wrote a book called 'Aiding the Teachings', to enlighten the gentry and scholars. He presented this book to the emperor, who greatly praised it and ordered it to be promulgated. And famous ministers and great scholars, such as Ouyang Wenzhonggong (Ouyang Xiu) and others, after reading his book, all admired and respected him. Later, because some shallow-minded commentators slandered his sect, he wrote 'Records of the Orthodox Lineage' and 'Diagram of the Founding Ancestors' to clarify his doctrines, and also requested the court to promulgate them. Afterwards, he returned to Dongwu and manifested Nirvana, and the spiritual traces he displayed were very extraordinary, all recorded in the biographies. The Qiang'an (wall-shore) Dharma gate he created, which enlightened the path of believers, even the heroic figures among the ancient high monks could hardly match.

不過爾耳。禪人寶智得其遺帖求跋。故援毫信手。愧不能述其萬一也。靈源叟書。

至聖至言。回偏樹正。皇天皇覺。決淺賾深。大哉善哉。福沾諸后。重刊所疏。續繼斯云。

鐔津集重刊疏

夫明教大師。乃是大乘菩薩。知佛法有難。於是乘大愿輪復生世間。著書輔教者也。昔宋之鉅儒縉紳先生嘗評其文曰。不惟空宗通。亦乃文格高。斯言是矣。歐陽子云。不意僧中有此郎耶。當時排佛之心。已廓然熄滅而無餘矣。古今僧中之為文者多。而未嘗有出其右者。所謂北斗以南一人而已。自昔兵變已來。書板磨滅。后之學者無所見聞。為可憂也。茲欲重刻吳中。所費繁伙。於是綴疏仰謁群賢同道學者。睹茲勝事得無慨然贊助者乎。

為因緣而出現世間。咸宗鷲嶺。以文章而黼黻聖諦。惟尚鐔津。深窮萬法之原。同入三乘之藏。讀之可以開人天之眼目。統之可以掃儒釋之藩籬。好書而不好此書。孰謂好學。明道而不明斯道。豈曰明心。欲重刻云間益廣傳於天下。致永叔黎明之見。名重一時。遭仁宗天縱之資。功垂萬古。群賢既遇。勝事當成。

洪武甲子春天臺松雨齋沙門原旭撰

右松雨老和尚為琦首座制疏。重刊宋明教大師文集於云間。既以化行開至二十餘版矣。適琦公疾作。不克成

【現代漢語翻譯】現代漢語譯本：『不過爾耳』，僅此而已。禪人寶智得到了他的遺墨，請求題跋。所以我拿起筆隨意寫下這些，慚愧的是不能述說其萬一。靈源叟書。

至聖的言論，撥亂反正。光明偉大的覺悟者，決斷淺顯與深奧。偉大啊，真好啊，福澤惠及後世。重新刊印所疏通的，繼續傳承下去。

《鐔津集》重刊疏

明教大師乃是大乘菩薩，知道佛法有難，於是乘著大愿之輪再次降生世間，著書來輔助教化。以前宋朝的大學者、達官顯貴們曾經評論他的文章說：『不只是空宗通達，而且文章的格調也很高。』這話是對的。歐陽修說：『沒想到僧人中有這樣的人才啊！』當時排斥佛教的心，已經完全熄滅而沒有剩餘了。古往今來僧人中寫文章的人很多，但沒有誰能超過他。可以說是『北斗以南一人而已』。自從以前兵變以來，書板磨損殆盡，後來的學者無從見聞，這真是令人擔憂啊。現在想要在吳中重新刊刻，所花費的很多。於是寫下這篇疏文，仰望各位賢達同道學者，看到這件盛事，難道沒有慨然贊助的嗎？

因為因緣而出現在世間，都尊崇鷲峰山。用文章來修飾聖諦，只推崇《鐔津集》。深入探究萬法的根源，一同進入三乘的寶藏。讀了它可以開啟人天的眼目，統攝它可以掃除儒釋的界限。喜歡書卻不喜歡這本書，誰還說得上是好學？明白道理卻不明白這個道理，怎麼能說是明心？想要重新刊刻，在云間廣泛傳播於天下，達到歐陽永叔（歐陽修的字）黎明（可能是指其思想）的見解，名重一時。遭逢仁宗（宋仁宗）天縱的資質，功績流傳萬古。各位賢達既然遇到了，這件盛事應當能夠成功。

洪武甲子年春天，天臺松雨齋的沙門原旭撰寫。

右邊是松雨老和尚為琦首座製作的疏文，在云間重新刊印宋明教大師的文集。已經通過教化發行了二十多版了。恰逢琦公生病，不能完成。

【English Translation】 English version: 『However, that's all.』 Chan Buddhist Baozhi obtained his posthumous writings and requested a postscript. Therefore, I picked up the brush and wrote casually, ashamed that I cannot describe even a fraction of it. Written by Old Man Lingyuan.

The words of the most sacred sage rectify deviations and establish the correct. The bright and great enlightened one resolves the shallow and the profound. Great indeed, excellent indeed, blessings extend to future generations. Re-engraving what has been elucidated, continuing this tradition.

Preface to the Re-publication of the 『Tsin Jin Collection』

The Mingjiao Master (Master of the Luminous Teaching) is a Mahayana Bodhisattva, knowing that the Buddha-dharma is in difficulty, he then rides the wheel of great vows and is reborn into the world, writing books to assist in teaching. In the past, the great Confucian scholars and high officials of the Song Dynasty once commented on his writings, saying: 『Not only is he proficient in the doctrine of emptiness, but his writing style is also excellent.』 These words are correct. Ouyang Xiu (Ouyang Xiu's name) said: 『I did not expect that there would be such a talent among monks!』 At that time, the heart that rejected Buddhism had completely extinguished without remainder. There are many monks throughout history who have written, but none have ever surpassed him. It can be said that he is 『the only one south of the Big Dipper.』 Since the past wars, the printing blocks have been worn away, and later scholars have no way to see or hear them, which is worrying. Now, I want to re-engrave it in Wuzhong (region in China), which will cost a lot. Therefore, I write this preface, looking up to all virtuous and like-minded scholars, seeing this great event, how can they not generously support it?

Appearing in the world because of causes and conditions, all revere Vulture Peak (Grdhrakuta Mountain). Using literature to adorn the sacred truth, only the 『Tsin Jin Collection』 is esteemed. Deeply exploring the origin of all dharmas, together entering the treasury of the Three Vehicles. Reading it can open the eyes of humans and gods, and unifying it can sweep away the boundaries between Confucianism and Buddhism. If you like books but do not like this book, who can be said to be fond of learning? If you understand the Dao but do not understand this Dao, how can you be said to understand the mind? I want to re-engrave it and spread it widely throughout the world in the clouds, to achieve the views of Ouyang Yongshu (Ouyang Xiu's courtesy name) at dawn (possibly referring to his thoughts), his name was important for a time. Encountering Emperor Renzong (Emperor Renzong of Song) with his heaven-sent talent, his merits will be passed down for ten thousand generations. Since all the virtuous have encountered it, this great event should be successful.

Written in the spring of the Jiazi year of Hongwu (era name of Ming Dynasty), by the Shramana Yuanxu of Songyu Zhai (Pine Rain Hermitage) on Mount Tiantai.

The above is the preface made by the old monk Songyu for the chief seat Qi, re-engraving the collection of writings of the Song Dynasty Mingjiao Master in the clouds. It has already been distributed for more than twenty editions through teaching. It happened that Gong Qi fell ill and could not complete it.

其事。茲以天全睿首座愍邪法增盛。發堅固志繼其芳猷。一日持此捲過余堅密精舍。命題於後。余雖不敏。睹此勝因。不覺踴躍而喜。此集湮沒久矣。若使竭力成就。大行於世。正所謂揭慧日于中天。耀昏衢于叔世者也。天全其勉之。

永樂三年冬嘉興府僧綱司都綱天寧弘宗書

重刻鐔津文集後序

學有及物之功。文為載道之器。學而不能利乎物。徒學也。文而不能衍乎道。空文也。若夫推其道發於文章。肆其學以援斯人。宋明教嵩禪師其人歟。嗟夫吾佛之教法心法也。生靈同而有焉。但為虛妄所蔽。不能顯現。汩四生淪六趣。何由得已哉。而吾佛愍之。以此心法隨器而諭。俾各得乎本有。或者不仰恩懷德反生譏毀。是則自毀其心非毀其教法也。教中所謂世智辯聰八難之一。且不信而毀。又非虛妄所蔽。若虛妄所蔽。或能了妄即真。不信而毀則自昧其心。自昧其心猶種之敗芽之焦。不復有發生之日矣。得不尤可愍哉。而明教性稟生知。能體佛意。學則必欲援世。非徒學也。文則必在明道。非空文也。況是時天下學士。宗韓氏以拒我。故勸書原教諸文不得不作焉。學者總稡號鐔津文集。斯文行世。真救世明道之要術也。可一日而無哉。舊版湮沒。人皆痛惜。嘉禾天寧首座天全獻公。乃東海慧眼弘辯禪

【現代漢語翻譯】現代漢語譯本：這件事是這樣的。現在因為天全睿首座（僧人職稱）悲憫邪法日益增多，發下了堅定的志願來繼承他的美好事業。有一天，他拿著這部書卷來到我堅密精舍，命我為之題寫序言。我雖然不才，但看到這殊勝的因緣，不禁歡欣鼓舞。這部文集埋沒很久了，如果能竭盡全力使它得以成就，廣泛流傳於世，這正是所謂的將智慧的太陽揭示于中天，照亮昏暗的世道啊。天全你好好努力吧。

永樂三年冬，嘉興府僧綱司都綱天寧弘宗書

重刻《鐔津文集》後序

學問有幫助事物的功能，文章是承載道理的工具。學習卻不能使事物受益，那就是白學了。文章卻不能闡發道理，那就是空洞的文章。如果能推行他的道義，在文章中闡發出來，發揮他的學問來幫助世人，宋朝的明教嵩禪師就是這樣的人啊。唉，我們佛的教義是心法，眾生本來就具有，只是被虛妄所矇蔽，不能顯現出來，在四生中沉淪，在六道中輪迴，怎麼才能停止呢？而我們的佛憐憫他們，用這心法隨著不同的根器來開導他們，使他們各自獲得本有的覺性。有的人不感恩反而譏諷譭謗，這就是自己毀壞自己的心，而不是毀壞教法啊。教義中所說的世俗的智慧和辯才，是八難之一。況且不相信而譭謗，又不是被虛妄所矇蔽。如果被虛妄所矇蔽，或許還能了悟虛妄而歸於真理，不相信而譭謗，那就是自己矇蔽自己的心。自己矇蔽自己的心就像種子壞了，芽也焦了，不再有生髮的一天了。難道不更可悲嗎？而明教禪師天性聰慧，能體會佛的旨意，學習就一定要幫助世人，不是徒勞地學習。文章一定要闡明道理，不是空洞的文章。況且當時天下的學士，推崇韓愈的學說來排斥我們，所以勸人學習原教的那些文章不得不寫啊。學者們將這些文章彙集起來，叫做《鐔津文集》。這部文集流傳於世，真是救世明道的要術啊，怎麼能一天沒有它呢？舊的版本已經埋沒了，人們都感到痛惜。嘉禾天寧寺的首座天全獻公，是東海具有慧眼、弘揚辯才的禪師。

【English Translation】 English version: The matter is as follows: Now, Chief Monk Tianquan Rui (a monastic title) pities the increasing prevalence of heretical teachings and has made a firm vow to continue his noble undertaking. One day, he brought this scroll to my Jianmi Hermitage and asked me to write a preface for it. Although I am not talented, seeing this auspicious cause, I cannot help but rejoice. This collection has been buried for a long time. If we can exert our utmost efforts to bring it to fruition and widely circulate it in the world, it would be like revealing the sun of wisdom in the mid-sky, illuminating the dark paths in this degenerate age. Tianquan, strive hard!

Written in the winter of the third year of Yongle by Hongzong, the Chief Monk of the Sangha Office of Jiaxing Prefecture, Tianning.

Postscript to the Re-engraved Collection of Writings from Chan Master Mingjiao of Tan-jin

Learning has the function of benefiting things, and writing is a tool for conveying the Way. Learning without benefiting things is futile learning. Writing without elaborating on the Way is empty writing. If one can promote his Way and express it in writing, and use his learning to help people, then Chan Master Mingjiao Song of the Song Dynasty was such a person. Alas, our Buddha's teaching is the mind-dharma, which all living beings possess, but it is obscured by delusion and cannot manifest, causing them to sink in the four births and transmigrate in the six realms. How can they ever be free? Our Buddha pities them and uses this mind-dharma to enlighten them according to their different capacities, so that they may each attain their inherent nature. Some people, instead of being grateful, criticize and slander. This is destroying their own minds, not destroying the Dharma. The worldly wisdom and eloquence mentioned in the teachings are one of the eight difficulties. Moreover, to disbelieve and slander is not merely being obscured by delusion. If one is obscured by delusion, one may still realize the delusion and return to the truth. But to disbelieve and slander is to obscure one's own mind. Obscuring one's own mind is like a seed that is spoiled or a sprout that is scorched, never to have a day of growth again. Is this not even more pitiable? Chan Master Mingjiao was born with innate wisdom and could understand the Buddha's intention. His learning was always aimed at helping the world, not just learning for its own sake. His writing was always aimed at clarifying the Way, not empty writing. Moreover, at that time, the scholars of the world revered Han Yu's teachings and rejected ours, so the essays urging people to study the original teachings had to be written. Scholars compiled these writings into a collection called 'The Collection of Writings from Chan Master Mingjiao of Tan-jin'. This collection of writings circulating in the world is truly an essential technique for saving the world and clarifying the Way. How can we be without it for even a day? The old edition has been buried, and people all feel regret. Chief Monk Tianquan Xian of Tianning Temple in Jiahe is a Chan master from the East Sea with the eye of wisdom and the eloquence to propagate the Dharma.

師之弟子。施衣資重梓流行。其亦明教之心也歟。板既成。請敘其後。蒙晚生。讀其文集有不得執筆從游之嘆。今獲廁名於後。不亦大幸乎。不亦大幸乎。

永樂八年歲在庚寅夏四月初吉

淅江杭州府徑山禪寺住持沙門文琇

鐔津文集卷第十九終

【現代漢語翻譯】現代漢語譯本：老師的弟子們，捐贈衣物和資金，重新刊印流通佛經，這大概也是爲了弘揚佛法的心意吧。經書刊印完成，請我來寫一篇序言。我這個晚輩，拜讀老師的文集，常有不能執筆跟隨老師遊學的遺憾。如今能夠把名字列在後面，這難道不是非常幸運的事情嗎？這難道不是非常幸運的事情嗎？

永樂八年，歲次庚寅年，夏季四月初吉。

浙江杭州府徑山禪寺住持沙門文琇

《鐔津文集》卷第十九終

【English Translation】 English version: The teacher's disciples donated clothing and funds to reprint and circulate the scriptures. This is probably also with the intention of propagating the Dharma. Now that the printing is complete, they asked me to write a preface. As a junior, I have read the teacher's collected works and often lamented that I could not hold a pen and follow the teacher on his travels. Now I am fortunate enough to have my name listed at the end. Isn't this extremely fortunate? Isn't this extremely fortunate?

Yongle (era) year eight, the year being Gengyin (year of the Tiger), a propitious day in the fourth month of summer.

The Shramana Wenxiu (a Buddhist monk), Abbot of Jingshan Monastery in Hangzhou Prefecture, Zhejiang Province.

End of Volume Nineteen of the 'Collected Works of Han Jin (name of the author)'