T52n2118_折疑論

大正藏第 52 冊 No. 2118 折疑論

No. 2118

折疑論敘

鄉貢進士白水屈蟠撰

法師。名子成。字彥美。號妙明。京兆霸陵人也。少時為儒。壯而從釋。其性愛書史喜翰墨。樂遊學好著述。每與賢士大夫詩詞唱和。一聯一句落在叢席。人多傳之。如鸚鵡詩云。學得人言字字明。便能巧語為通情。不知身在樊籠里。猶向堂前弄舌輕。晝寢云。夢魂不管擎書手。一帙南華墮枕邊。閒遊云。家家明月誰無分。處處青山我有緣。水心亭云。綠芰青荷香滿池。環亭冷浸碧琉璃。高軒矮榻無纖暑。臥看清波浴鷺鷥。其長篇短偈。例皆如此。尤能洞明本宗佛法。予昔嘗與縣大夫張昂。請注心經。五日而成。萬二千言。辭理精當。不為不多得。又嘗綴述本色法事文集。僅二百首。語句雄麗。旨意渾成。同袍得之。囊畜不出。抑為艱得。無意多傳。頃以兵火之亂。匿跡山林。嘗與來客問難詰折。事盡終始。遂錄成軸。名曰折疑論。首之以序問。終之以會名。凡二十篇。言簡而理當。文約而義豐。涵詠六經。略備諸子。每一篇之中。其引類證斷決折疑。理甚明白。若非具三昧辯才。其孰能致於此乎。予與妙明為不請友。其有年矣。大凡著作不我之慳。故於敘引母俟召而云。時辛卯中

【現代漢語翻譯】 現代漢語譯本

大正藏第 52 冊 No. 2118 折疑論

No. 2118

折疑論敘

鄉貢進士白水屈蟠撰

法師，名子成（法號），字彥美，號妙明（法號），京兆霸陵人。年少時學習儒學，成年後皈依佛門。他精通各種書籍史料，喜愛書法繪畫，樂於遊歷求學，喜歡著書立說。經常與賢士大夫們吟詩作對，每一聯每一句都令人讚嘆。人們爭相傳誦他的作品。例如《鸚鵡詩》中寫道：『學得人言字字明，便能巧語為通情。不知身在樊籠里，猶向堂前弄舌輕。』《晝寢》中寫道：『夢魂不管擎書手，一帙南華墮枕邊。』《閒遊》中寫道：『家家明月誰無分，處處青山我有緣。』《水心亭》中寫道：『綠芰青荷香滿池，環亭冷浸碧琉璃。高軒矮榻無纖暑，臥看清波浴鷺鷥。』他所創作的長篇短偈，都像這樣意境深遠。尤其精通本宗的佛法。我曾經與縣大夫張昂一起，請他註解《心經》。他用了五天時間完成，共一萬二千字。文辭和義理都非常精當，實在難得。他還曾經撰寫了許多本色的法事文集，大約有二百首。語句雄渾華麗，旨意完整統一。他的同門得到這些文集后，都珍藏起來不輕易示人，認為非常難得。他本無意多加傳播。近來因為兵火戰亂，隱居在山林之中。他經常與來訪的客人問難辯論，將事情的來龍去脈都講清楚。於是我將這些內容記錄下來，編成一卷，命名為《折疑論》。開頭是序問，結尾是會名，共有二十篇。語言簡潔而義理精當，文字簡略而含義豐富。內容涵蓋六經，也略微涉及諸子百家。每一篇之中，他都引經據典，進行論證判斷，決斷疑難，道理非常明白。如果不是具備三昧辯才的人，怎麼能夠達到這樣的境界呢？我與妙明法師是不請自來的朋友，已經有很多年了。他對於自己的著作從不吝嗇，所以在序言中我就不等待邀請就寫下了這些文字。時在辛卯年中。

【English Translation】 English version

Tripitaka Volume 52 No. 2118 Zhe Yi Lun (Treatise on Resolving Doubts)

No. 2118

Preface to Zhe Yi Lun

Composed by Qu Pan, a tribute scholar from Baishui

The Dharma Master's name is Zicheng (Dharma name), courtesy name Yanmei, and sobriquet Miaoming (Dharma name), a native of Baling in Jingzhao. In his youth, he studied Confucianism, and in adulthood, he took refuge in Buddhism. He was well-versed in various books and historical materials, loved calligraphy and painting, enjoyed traveling and studying, and liked to write. He often composed poems with virtuous scholars and officials, and each couplet and each line were admirable. People competed to spread his works. For example, in the 'Parrot Poem,' he wrote: 'Having learned human speech word by word, it can cleverly use language to convey feelings. Not knowing it is in a cage, it still lightly moves its tongue in the hall.' In 'Daytime Nap,' he wrote: 'The dreaming soul does not care about the hand holding the book, a volume of Zhuangzi falls beside the pillow.' In 'Leisurely Stroll,' he wrote: 'Every family shares the bright moon, everywhere the green mountains are my destiny.' In 'Water Pavilion,' he wrote: 'Green caltrops and lotus fill the pond with fragrance, the pavilion is coolly immersed in emerald glass. The high pavilion and low couch have no trace of summer heat, lying down to watch the clear waves bathing egrets.' His long and short verses are all like this, with profound artistic conception. He was especially proficient in the Buddha-dharma of his own school. I once, together with the county magistrate Zhang Ang, asked him to annotate the 'Heart Sutra.' He completed it in five days, totaling twelve thousand words. The writing and reasoning were very precise and appropriate, truly rare. He also once wrote many vernacular Dharma event collections, about two hundred poems. The language is majestic and beautiful, and the meaning is complete and unified. His fellow practitioners, after obtaining these collections, treasured them and did not easily show them to others, considering them very rare. He had no intention of spreading them widely. Recently, due to the chaos of war, he lived in seclusion in the mountains. He often engaged in questioning and debate with visiting guests, explaining the whole story from beginning to end. So I recorded these contents and compiled them into a volume, named 'Zhe Yi Lun' (Treatise on Resolving Doubts). It begins with a preface and ends with a concluding remark, with a total of twenty chapters. The language is concise and the reasoning is appropriate, the writing is brief and the meaning is rich. The content covers the Six Classics and also slightly touches on the various schools of thought. In each chapter, he quotes scriptures and uses evidence to make judgments, resolving doubts, and the reasoning is very clear. If it were not for someone with samadhi eloquence, how could he achieve such a state? Dharma Master Miaoming and I are unsolicited friends, and it has been many years. He is never stingy with his works, so in the preface, I wrote these words without waiting for an invitation. The time was in the year of Xinmao.

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秋八日書。

折疑論敘(終)

折疑論卷第一

金臺大慈恩寺西域師子比丘述注

(曲而斷之謂折。猶豫不決之謂疑。評議難辨之謂論。此論因妙明子居山時有客特詣請問以決所疑。妙明子引三教微言以答之。遂成是錄。故曰折疑)。

敘問第一(敘者。敘其來因。問者問其所疑。第者次第也。一者數之始也)

妙明子(華州渭南縣洪福寺出家。遇魚巖老人祥公處得法。闡揚大乘經律論。大元至正間。詔封傳大乘戒賜紫閏大國師)。

居石室(后歸終南山石室隱居)。

有客來謁。妙明與之坐而問焉曰。夫子何來(尊美之稱曰夫子。謂客因何事而來)。

客曰。有所請問而來(客曰。有所疑而來問)。

妙明曰。吾居是山也。幾以數年而世罕知(吾者我也。幾者。近也。罕者少也謂我居此山。將近十數年矣。而世人少知)。

加以懸石巉巖危嶠巇險。無人履踐(巉音讒。險也。巖積石貌。嶠渠廟切。山銳而高也𡾟音羲。嶺危也。險音。險音險也。加以者兼有也。懸石者累垂可畏貌。謂險難行之處少有往來。故曰無人履踐也)。

遠勞仁者一至此乎(遠路勞煩仁者一徑來於此乎)。

客曰。雷霆之聲無慾聞人之耳。而耳自聞(淮南子

【現代漢語翻譯】 現代漢語譯本 秋八日書。

折疑論敘(終)

折疑論卷第一

金臺大慈恩寺西域師子比丘述注

(曲而斷之謂折。猶豫不決之謂疑。評議難辨之謂論。此論因妙明子(Miaomingzi)居山時有客特詣請問以決所疑。妙明子(Miaomingzi)引三教微言以答之。遂成是錄。故曰折疑)。

敘問第一(敘者。敘其來因。問者問其所疑。第者次第也。一者數之始也)

妙明子(Miaomingzi)(華州渭南縣洪福寺出家。遇魚巖老人祥公處得法。闡揚大乘經律論。大元至正間。詔封傳大乘戒賜紫閏大國師)。

居石室(后歸終南山石室隱居)。

有客來謁。妙明(Miaoming)與之坐而問焉曰。夫子何來(尊美之稱曰夫子。謂客因何事而來)。

客曰。有所請問而來(客曰。有所疑而來問)。

妙明(Miaoming)曰。吾居是山也。幾以數年而世罕知(吾者我也。幾者。近也。罕者少也謂我居此山。將近十數年矣。而世人少知)。

加以懸石巉巖危嶠巇險。無人履踐(巉音讒。險也。巖積石貌。嶠渠廟切。山銳而高也𡾟音羲。嶺危也。險音。險音險也。加以者兼有也。懸石者累垂可畏貌。謂險難行之處少有往來。故曰無人履踐也)。

遠勞仁者一至此乎(遠路勞煩仁者一徑來於此乎)。

客曰。雷霆之聲無慾聞人之耳。而耳自聞(淮南子)

【English Translation】 English version Written on the eighth day of autumn.

Preface to the 'Treatise on Resolving Doubts' (End)

Treatise on Resolving Doubts, Volume 1

Commentary by the Western Region Monk Shizi of the Great Ci'en Temple in Jintai

(To bend and cut is called 'resolving'. Hesitating and indecisive is called 'doubt'. Evaluating and difficult to distinguish is called 'treatise'. This treatise arose because when Miaomingzi (Miaomingzi) lived in the mountains, a guest came specifically to ask questions to resolve his doubts. Miaomingzi (Miaomingzi) quoted subtle words from the three teachings to answer him, and thus this record was made. Therefore, it is called 'Resolving Doubts').

First Chapter: Introduction and Questions (Introduction: describing the reason for coming. Questions: asking about the doubts. 'First' means order. 'One' is the beginning of numbers.)

Miaomingzi (Miaomingzi) (Ordained at Hongfu Temple in Weinan County, Huazhou. He obtained the Dharma from the Elder Yuyan Xiang Gong. He expounded the Mahayana Sutras, Vinaya, and Shastras. During the Zhizheng period of the Great Yuan Dynasty, he was given the title 'Great National Master who Transmits the Mahayana Precepts' by imperial decree).

Resided in a Stone Chamber (Later he returned to Zhongnan Mountain and lived in seclusion in a stone chamber).

A guest came to visit. Miaoming (Miaoming) sat with him and asked, 'Where do you come from, sir?' (The respectful term 'sir' is used. Meaning, what brings the guest here?).

The guest said, 'I have come to ask questions.' (The guest said, 'I have come to ask about my doubts').

Miaoming (Miaoming) said, 'I have lived in this mountain for nearly a decade, and the world rarely knows of it.' (吾 (Wu) means 'I'. 幾 (Ji) means 'near'. 罕 (Han) means 'rare'. Meaning, I have lived in this mountain for nearly ten years, and few people in the world know of it).

Moreover, there are hanging rocks, steep cliffs, dangerous peaks, and perilous terrain. No one treads here. (巉 (Chan) sounds like 讒 (chan), meaning dangerous. 巖 (Yan) describes the appearance of piled stones. 嶠 (Qiao), pronounced qu miao qie, means sharp and high mountains. 𡾟 (Xi) sounds like 羲 (xi), meaning dangerous ridges. 險 (Xian) sounds like 險 (xian), meaning dangerous. 加以 (Jiayi) means 'in addition to'. 懸石 (Xuanshi) describes a frightening, hanging appearance. Meaning, there is little traffic in dangerous places, hence the saying 'no one treads here').

Did you come all the way here, benevolent one?' (Did you trouble yourself to come all the way here?).

The guest said, 'The sound of thunder has no desire to be heard by human ears, yet the ears hear it of themselves.' (Huainanzi)

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曰。雷者陰陽擊摶之聲。感而為雷。激而為霆。雷聲豈要聞於人耳蓋人耳自皆聞之)。

管籥之音無有悅人之心。而心自悅(樂譜云。管者簫笛之屬。籥者似笛而有三孔短小。其管籥音聲無要歡悅於人心。蓋人聞之則自然歡悅也)。

夷齊匿跡于首陽。不欲德稱於人。而人自稱其德(史記。伯夷叔齊孤竹君之二子。讓不嗣位欲之西南。遇武王伐紂。迎馬首而諫不從。隱於首陽山。誓不食周粟。卒至餓死矣)。

巢許韜光于箕岫。豈為道揚於世。而世自揚其道(巢地名韜藏也。莊子讓王篇曰。堯以天下讓許由。許由不受。隱於箕岫山)。

子之居山亦以類矣。奚為人之不知也(客以夷齊許由之德而比類。何為人之不知也)。

妙明曰。子所欲問可得聞乎(此審問辭)。

客曰。請無拒焉(無禁止之辭。子無阻而抵拒焉)。

妙明曰。子張云。君子尊賢而容眾。嘉善而矜不能。我之大賢歟。於人無所不容。我之不賢歟。人將拒我。如之何其拒人也(論語。子夏門人問交於子張。子張曰。子夏云何。對曰子夏曰。可者與之。不可者拒之。子張曰。異乎吾所聞。君子尊賢而容眾云云。蓋子夏之言迫狹。子張譏之是也。子張所言容字正破子夏拒字)。

知則無拒(此許答之辭

【現代漢語翻譯】 現代漢語譯本 妙明說：雷的聲音是陰氣和陽氣相互撞擊發出的聲音，相互感應就形成了雷，相互衝擊就形成了霹靂。雷聲難道是爲了要讓人聽見嗎？實際上是人的耳朵自然而然地都能聽見它（雷是陰陽二氣相互作用的結果，並非特意爲了讓人聽見）。 管樂器（管和籥）的聲音並不是爲了取悅人心，而是人心自然而然地感到愉悅（樂譜上說，管指的是簫和笛子之類的樂器，籥類似於笛子，但有三個孔，短小。管和籥的聲音並不是爲了特意使人感到歡快，而是人們聽到后自然而然地感到歡快）。 伯夷（Bo Yi）和叔齊（Shu Qi）隱居在首陽山（Shouyang Mountain），不希望人們稱讚他們的德行，但人們自然而然地稱讚他們的德行（《史記》記載，伯夷和叔齊是孤竹君的兩個兒子，他們互相謙讓不肯繼承君位，想要到西南方去。遇到周武王討伐商紂王，他們攔住武王的馬頭勸諫，武王沒有聽從。於是他們隱居在首陽山，發誓不吃周朝的糧食，最終餓死在那裡）。 巢父（Chao Fu）和許由（Xu You）在箕山（Ji Mountain）隱居，難道是爲了讓世人傳揚他們的道嗎？而是世人自然而然地傳揚他們的道（巢，是地名，指隱居。莊子的《讓王篇》中說，堯要把天下讓給許由，許由沒有接受，隱居在箕山）。 您隱居山林也是和他們一樣吧，為什麼還擔心別人不瞭解您呢？（客人用伯夷、叔齊、巢父、許由的德行來比類，反問何必擔心別人不瞭解自己呢）。 妙明說：您想要問的問題，我可以聽聽嗎？（這是審問的語氣）。 客人說：請不要拒絕我（不要禁止我，您不要阻攔和拒絕我）。 妙明說：子張（Zi Zhang）說，君子尊敬賢人而包容大眾，讚美善良而憐憫能力不足的人。我是大賢嗎？我對人沒有什麼不能包容的。我不是賢人嗎？別人將會拒絕我，我怎麼能拒絕別人呢？（《論語》記載，子夏（Zi Xia）的門人向子張請教如何與人交往。子張問：『子夏怎麼說？』回答說：『子夏說，可以交往的人就交往，不可以交往的人就拒絕。』子張說：『我和他聽到的不一樣。君子尊敬賢人而包容大眾……』子夏的言論過於狹隘，子張批評他是對的。子張所說的『容』字，正是爲了破除子夏的『拒』字）。 知道（一切）就無所拒絕（這是答應回答的語氣）。

【English Translation】 English version Miaoming said: 'The sound of thunder is the sound of yin and yang colliding. Feeling each other produces thunder, and striking each other produces lightning. Is the sound of thunder meant to be heard by people? In fact, people's ears naturally hear it (thunder is the result of the interaction of yin and yang, not specifically intended for people to hear).' 'The sound of wind instruments (pipes and yue) is not meant to please people's hearts, but people's hearts naturally feel happy (musical scores say that pipes refer to instruments such as xiao and dizi, and yue is similar to dizi, but has three holes and is short. The sound of pipes and yue is not specifically meant to make people feel happy, but people naturally feel happy when they hear it).' 'Bo Yi and Shu Qi hid in Shouyang Mountain, not wanting people to praise their virtue, but people naturally praised their virtue (Historical Records records that Bo Yi and Shu Qi were the two sons of the ruler of Guzhu, they declined to inherit the throne and wanted to go to the southwest. They encountered King Wu of Zhou attacking King Zhou of Shang, they stopped King Wu's horse to advise him, but King Wu did not listen. So they hid in Shouyang Mountain, vowing not to eat the grain of the Zhou Dynasty, and eventually starved to death there).' 'Chao Fu and Xu You hid in Ji Mountain, was it to have the world spread their Dao? Rather, the world naturally spread their Dao (Chao is a place name, referring to seclusion. Zhuangzi's 'Ren Wang' chapter says that Yao wanted to give the world to Xu You, but Xu You did not accept it and hid in Ji Mountain).' 'You are also living in the mountains like them, why worry about others not understanding you? (The guest uses the virtues of Bo Yi, Shu Qi, Chao Fu, and Xu You to compare, asking why worry about others not understanding you).' Miaoming said: 'Can I hear the question you want to ask? (This is an interrogative tone).' The guest said: 'Please do not refuse me (do not forbid me, do not stop and refuse me).' Miaoming said: 'Zi Zhang said, 'A gentleman respects the virtuous and accommodates the masses, praises the good and pities the incapable.' Am I a great sage? There is nothing I cannot accommodate in people. Am I not a sage? People will reject me, how can I reject others? (The Analects records that a disciple of Zi Xia asked Zi Zhang how to interact with people. Zi Zhang asked: 'What did Zi Xia say?' The reply was: 'Zi Xia said, interact with those who can be interacted with, and reject those who cannot be interacted with.' Zi Zhang said: 'What I heard is different. A gentleman respects the virtuous and accommodates the masses...' Zi Xia's words are too narrow, and Zi Zhang's criticism is correct. The word 'accommodate' that Zi Zhang said is precisely to break Zi Xia's word 'reject').' 'Knowing (everything) means there is no rejection (this is a tone of agreeing to answer).'

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也)。

客曰噫(噫者傷痛悲嘆之辭)。

吾與子皆儒也(我與子皆曾為儒也)。

予昔嘗與子為方外友(予我也。昔者往日也。嘗曾也。撤去籓籬出乎流俗之表曰方外也。同志曰友)。

獨以兵火之亂。不得同地而處。良可嘆也(獨者單也。言單為兵亂而逃避分散也。逃避不得同居。良頗亦可悲嘆也)。

子下發離俗。其有年矣(子落髮爲僧離去俗家。有多年矣)。

嘗欲一往而見。不果如願(曾要專一來此見面。不如願欲)。

頃以稅駕塵習撥置人事。姑乘少暇聿來高居。欲折所疑。莫知可否(否音府。否者審辭也。頃者俄頃少時也。以用也。稅駕者農夫之具。頃以脫鞅憩歇暫放下之義。塵習者塵寰家務之習。撥置者謂棄之於一邊。人事者往來交接之事也。姑且因乘少時閑暇聿遂而來高隱之居欲以決折所疑之惑情。莫知可許否)。

妙明曰。請試言之(請試言所疑之辭)。

客曰。人云(假借他人之言)。

曩妙明儒時。未嘗寄口于佛經(曩昔也。言往昔之日為儒。時未嘗掛口于佛經)。

今為釋也。沉湎因果。謂佛教也空寂之說(今為釋子如沈貪酒色心迷意醉亦如湎波溺而不醒。乃妄為因緣果報虛無空寂之論說)。

遺棄周孔黃老

【現代漢語翻譯】 現代漢語譯本： 客曰：『噫！（噫者，傷痛悲嘆之辭。）』 『吾與子皆儒也。（我與你都曾經是儒生。）』 『予昔嘗與子為方外友。（予，我。昔者，往日。嘗，曾經。撤去藩籬，超出流俗之外，稱為方外。志同道合稱為友。）』 『獨以兵火之亂，不得同地而處，良可嘆也。（獨，單獨。言因兵亂而逃避分散。逃避而不得同居，實在可悲可嘆。）』 『子下發離俗，其有年矣。（你剃髮為僧，離開俗家，已經很多年了。）』 『嘗欲一往而見，不果如願。（曾經想要專程來此見面，未能如願。）』 『頃以稅駕塵習，撥置人事，姑乘少暇，聿來高居，欲折所疑，莫知可否。（否，音府，表示審慎的措辭。頃，俄頃，短時。以，用。稅駕，農夫的工具，此處指脫下韁繩，休息，暫時放下。塵習，塵世家務的習氣。撥置，指丟在一邊。人事，往來交接之事。姑且趁著少許閑暇，於是來到您高隱的住所，想要消除心中的疑惑，不知是否可以。）』 妙明曰：『請試言之。（請試著說出你所疑惑的事情。）』 客曰：『人云（假借他人之言）。』 『曩妙明儒時，未嘗寄口于佛經。（曩，往昔。說往昔為儒生時，未曾將佛經掛在嘴邊。）』 『今為釋也，沉湎因果，謂佛教也空寂之說。（現在做了僧人，如沉溺於酒色，心迷意醉，也如沉溺於波浪而不醒悟。於是妄談因緣果報，虛無空寂的論調。）』 『遺棄周孔黃老』

【English Translation】 English version: The guest said, 'Alas! (Alas expresses sorrow and lamentation.)' 'You and I were both Confucian scholars. (You and I were both once Confucian scholars.)' 'In the past, I was once a friend of yours outside the mundane world. (予 means 'I'. 昔者 means 'past days'. 嘗 means 'once'. To remove the fence and go beyond the ordinary is called 'outside the mundane world'. Those with the same aspirations are called friends.)' 'It is truly lamentable that we cannot live in the same place due to the chaos of war. (獨 means 'alone'. It refers to fleeing and scattering due to the chaos of war. It is truly sad and lamentable that we cannot live together after fleeing.)' 'You have shaved your head and left the secular world for many years. (You have shaved your head to become a monk and left your secular home for many years.)' 'I once wanted to come and see you, but it did not come to fruition as I wished. (I once wanted to make a special trip to see you, but it did not come to fruition.)' 'Recently, having set aside worldly affairs and put aside human matters, I have taken advantage of a little leisure time to come to your secluded residence, wanting to resolve my doubts, but I do not know if it is permissible. (否, pronounced 'fǒu', indicates a cautious tone. 頃 means 'a short time'. 以 means 'to use'. 稅駕, a farmer's tool, here refers to taking off the reins, resting, and temporarily putting aside. 塵習 refers to the habits of worldly affairs. 撥置 means to put aside. 人事 refers to matters of interaction. I have taken advantage of a little leisure time to come to your secluded residence, wanting to resolve the doubts in my heart, but I do not know if it is permissible.)' Miaoming said, 'Please try to speak of it. (Please try to speak of what you are doubtful about.)' The guest said, 'People say (borrowing the words of others).' 'When Miaoming was a Confucian scholar in the past, he never mentioned Buddhist scriptures. (曩 means 'past'. It says that when he was a Confucian scholar in the past, he never mentioned Buddhist scriptures.)' 'Now that you are a Buddhist monk, you are indulging in karma and saying that Buddhism is about emptiness and tranquility. (Now that you are a Buddhist monk, you are indulging in wine and women, your mind is confused and drunk, and you are also like drowning in waves and not waking up. Therefore, you are talking nonsense about the theory of cause and effect, emptiness and tranquility.)' 'Abandoning Zhou, Kong (Confucius), Huang (Yellow Emperor), and Lao (Laozi)'

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之書。不識有諸(遺猶棄也。謂遺棄周公孔子黃帝老聃之經書)。

妙明曰。子貢云。君子一言以為知。一言以為不知。言不可慎也(知皆音智。論語。陳子禽謂子貢曰。子為恭也。仲尼豈賢于子乎。言謂恭者謂恭敬。推遜其師也。子貢曰。君子一言以為知云云。此責子禽不謹言也。蓋一言善為智。一言不善為不智。智不知繫於一言。不可不謹慎也)。

凡物自微至著緣淺及深(微者。細也小也。著者盛也。大也。凡一切物自細小而至盛大。緣者由也。譬人入海由淺而以及其深也)。

譬登萬仞之岳不可一步而至。必資下以及其高(顏師古書曰。七尺為仞。岳者山之高廣者也譬喻人登萬仞之山嶽不可一步便到。必自下以至其高上)。

既登絕頂。所歷諸山。豈曰棄哉(既登絕高之頂。觀經歷之眾山皆低未曾遺棄也)。

吾始學周孔黃老之書。抑以為極致(我始初為學周孔等書之時。抑以為至絕之處)。

次撿佛經。始知聖道有權實爾(次因檢閱佛之經典。始知聖道有權假真實之理故爾)。

今吾以姬孔黃老之書為眾山(姬周文王姓。謂周孔黃老四聖之書。喻如眾山)。

以佛經第一義諦為絕頂(第一義諦者。教乘之極談也。已達聖位者為真諦。未脫凡情者為俗諦。

【現代漢語翻譯】 之書。不識有諸（遺猶棄也。謂遺棄周公(Zhou Gong)孔子(Kongzi)黃帝(Huangdi)老聃(Lao Dan)之經書）。

妙明(Miaoming)曰。子貢(Zigong)云。『君子一言以為知，一言以為不知，言不可慎也。』（知皆音智。論語。陳子禽(Chen Ziqin)謂子貢曰：『子為恭也，仲尼(Zhongni)豈賢于子乎？』言謂恭者謂恭敬，推遜其師也。子貢曰：『君子一言以為知云云。』此責子禽不謹言也。蓋一言善為智，一言不善為不智，智不知繫於一言，不可不謹慎也）。

凡物自微至著，緣淺及深（微者，細也小也。著者盛也，大也。凡一切物自細小而至盛大。緣者由也。譬人入海由淺而以及其深也）。

譬登萬仞之岳，不可一步而至，必資下以及其高（顏師古(Yan Shigu)書曰：『七尺為仞。』岳者山之高廣者也。譬喻人登萬仞之山嶽不可一步便到，必自下以至其高上）。

既登絕頂，所歷諸山，豈曰棄哉（既登絕高之頂，觀經歷之眾山皆低，未曾遺棄也）。

吾始學周孔黃老之書，抑以為極致（我始初為學周孔等書之時，抑以為至絕之處）。

次撿佛經，始知聖道有權實爾（次因檢閱佛之經典，始知聖道有權假真實之理故爾）。

今吾以姬(Ji)孔(Kong)黃老(Huang Lao)之書為眾山（姬周文王(Zhou Wenwang)姓，謂周孔黃老四聖之書，喻如眾山）。

以佛經第一義諦為絕頂（第一義諦者，教乘之極談也。已達聖位者為真諦，未脫凡情者為俗諦）。

【English Translation】 These books... I don't recognize them (meaning abandoning, referring to abandoning the scriptures of Zhou Gong (Duke of Zhou), Kongzi (Confucius), Huangdi (the Yellow Emperor), and Lao Dan (Laozi)).

Miaoming (Wonderful Illumination) said: Zigong (a disciple of Confucius) said, 'A gentleman is considered wise for one statement, and unwise for another; one must be careful with one's words.' (Knowing is pronounced as wisdom. In the Analects, Chen Ziqin (another disciple) said to Zigong, 'Are you being modest? Is Zhongni (Confucius) not more virtuous than you?' Saying 'modest' means being respectful and deferential to one's teacher. Zigong said, 'A gentleman is considered wise for one statement, and so on.' This is rebuking Chen Ziqin for not being careful with his words. A good statement shows wisdom, and a bad statement shows a lack of wisdom. Wisdom depends on a single statement, so one must be cautious).

All things progress from the subtle to the obvious, from the shallow to the deep (subtle means small and tiny; obvious means flourishing and large. All things progress from small to large. 'Reaching' means 'from'. It's like a person entering the sea, going from the shallow to the deep).

It's like climbing a ten-thousand-仞 (ren) peak; you can't reach it in one step. You must start from the bottom to reach its height (Yan Shigu (a commentator) wrote: 'Seven chi (Chinese feet) make one ren.' A 'yue' (peak) is a tall and broad mountain. It's like climbing a ten-thousand-ren mountain; you can't reach it in one step. You must start from the bottom to reach its height).

Having reached the summit, the mountains you passed along the way, would you say you abandoned them? (Having reached the highest peak, looking at the many mountains you passed, all are lower; you haven't abandoned any of them).

When I first studied the books of Zhou (Zhou Dynasty), Kong (Confucius), Huang (Yellow Emperor), and Lao (Laozi), I thought they were the ultimate (When I first began to study the books of Zhou, Kong, and others, I thought they were the ultimate and unsurpassed).

Later, I examined the Buddhist scriptures and realized that the holy path has expedient and true teachings (Later, because of examining the Buddhist scriptures, I realized that the holy path has expedient and true principles).

Now, I consider the books of Ji (the Zhou Dynasty surname), Kong (Confucius), and Huang Lao (Yellow Emperor and Laozi) as the many mountains (Ji is the surname of King Wen of Zhou; referring to the books of the four sages Zhou, Kong, Huang, and Lao, likened to many mountains).

And I consider the First Principle of the Buddhist scriptures as the summit (The First Principle is the ultimate teaching of the Buddhist vehicle. Those who have attained the holy position perceive the true reality; those who have not escaped worldly emotions perceive the conventional reality).

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於時真俗不立凡聖情盡。不著二邊唯存中道。故曰第一義諦。以此喻絕高之頂)。

既登絕頂。望眾山自遠矣。何棄之有耶(既明釋典如登絕高之頂。復觀周孔等書如眾山而自遠矣。何曾遺棄之有耶也)。

聖生第二(此篇言佛降誕之跡。故曰聖生)

客曰。佛之所生在何邦域。其氏族顯跡及形貌德相所說法要可得聞乎(佛之降生國土姓氏家族兼及形相所談妙法。亦可得而聞乎)。

妙明曰。富哉問也(發問之辭深遠廣大故曰富問也)。

予雖不敏。略示所知以報吾子(我雖不敏達略將少知用答子之問也)。

自漢之西。過數萬里(自漢者指中華漢地也。之者往也。自漢地往西約有數萬里程途也)。

有國曰迦維羅(被有國土名迦維羅乃佛降誕之中國也)。

王姓釋迦(釋氏源流梵語釋迦。此云能仁)。

父名凈飯(梵語首頭陀羅。或云悅頭檀。此云凈飯)。

大夫人曰摩耶(梵語摩耶。此云大術)。

佛本居兜率天宮(梵語兜率陀。亦名睹一史多。此云知足也)。

以先佛之迦葉般涅槃后佛當補處。名曰護明(梵語具云摩訶般涅槃那此云大滅度。亦云大寂滅。自迦葉佛涅槃之後。佛補其一處。特待出現之時)。

實以三祇因滿(

【現代漢語翻譯】 現代漢語譯本：

此時，真與俗的對立不再存在，凡夫與聖人的分別也消失殆盡。不執著于有和無這兩邊，只保持中道的立場。所以說這是第一義諦（以此來比喻最高的境界）。

既然已經登上最高的山頂，那麼看其他的山自然就顯得很遠了。哪裡會有拋棄它們的事情呢？（既然已經明白了佛經的道理，就像登上了最高的山頂，再看儒家、孔子的書籍，就像遠處的群山一樣。哪裡會有遺棄它們的事情呢？）

聖人生起第二（這一篇講述佛陀降生人世的軌跡，所以叫做聖生）。

客人問道：佛陀出生在哪個國家？他的氏族、顯赫的事蹟以及形貌、德行、所說的重要佛法，我可以聽聞嗎？（佛陀降生的國家、姓氏家族，以及他的形貌和所說的妙法，我可以聽聞嗎？）

妙明回答說：你的問題真深刻啊！（發問的內容深遠廣大，所以說問題很深刻。）

我雖然不敏捷，但略微說出我所知道的，來回答您的問題（我雖然不敏達，但略微將我所知道的，用來回答您的問題）。

從漢地向西走，經過幾萬里的路程（自漢者，指中華漢地。之者，往也。自漢地往西，大約有數萬里的路程）。

有一個國家叫做迦維羅（有一個國家名叫迦維羅，是佛陀降生的地方）。

國王姓釋迦（釋迦氏的源流，梵語釋迦，翻譯成漢語是能仁的意思）。

父親名叫凈飯（梵語首頭陀羅，也叫悅頭檀，翻譯成漢語是凈飯）。

大夫人名叫摩耶（梵語摩耶，翻譯成漢語是大術）。

佛陀本來居住在兜率天宮（梵語兜率陀，也叫睹史多，翻譯成漢語是知足）。

在過去的迦葉佛般涅槃之後，佛陀將要補處，他的名字叫做護明（梵語具云摩訶般涅槃那，翻譯成漢語是大滅度，也叫大寂滅。自從迦葉佛涅槃之後，佛陀將要補處，等待出現的時機）。

實際上是因為三大阿僧祇劫的因行圓滿 English version:

At this time, the duality of truth and falsehood no longer exists, and the distinction between ordinary beings and sages vanishes completely. One does not cling to either extreme of existence or non-existence, but maintains the Middle Way. Therefore, it is called the First Principle (used as a metaphor for the highest state).

Having ascended to the highest peak, one looks down upon the mountains and sees them as distant. Why would one abandon them? (Having understood the Buddhist scriptures, it is like ascending to the highest peak. Looking back at the books of Confucius and other scholars, they appear as distant mountains. Why would one abandon them?)

The Birth of the Sage, Part Two (This section discusses the traces of the Buddha's birth into the world, hence the title 'Birth of the Sage').

The guest asked: In what country was the Buddha born? Can I hear about his clan, his illustrious deeds, his appearance, his virtues, and the essential Dharma he taught? (Can I hear about the country, family name, and clan of the Buddha's birth, as well as his appearance and the wonderful Dharma he spoke?)

Miaoming replied: Your question is profound! (The content of the question is profound and vast, hence the saying 'profound question').

Although I am not clever, I will briefly share what I know to answer your question (Although I am not intelligent, I will briefly use what little I know to answer your question).

West of the Han lands, after traveling tens of thousands of miles (The 'Han' refers to the Chinese Han lands. 'Zhi' means 'to go'. From the Han lands westward, there are approximately tens of thousands of miles).

There is a country called Kapilavastu (There is a country named Kapilavastu, which is where the Buddha was born).

The king's family name is Shakya (The origin of the Shakya clan, 'Shakya' in Sanskrit, means 'capable and benevolent' in Chinese).

The father's name is Suddhodana (In Sanskrit, 'Shuddhodana' is also called 'Yuetoutan', which means 'pure rice' in Chinese).

The great queen is named Maya (In Sanskrit, 'Maya' means 'great art' in Chinese).

The Buddha originally resided in the Tushita Heaven (In Sanskrit, 'Tushita' is also called 'Dusita', which means 'contentment' in Chinese).

After the past Buddha Kashyapa entered Parinirvana, the Buddha will fill his place, and his name is 'Protecting Light' (The full Sanskrit term is 'Maha Parinirvana', which means 'great extinction' or 'great tranquility' in Chinese. After the Buddha Kashyapa entered Nirvana, the Buddha will fill his place, awaiting the time of his appearance).

In reality, it is because the causes of three great asamkhya kalpas are fulfilled

【English Translation】 At that time, the distinction between truth and falsehood ceases to exist, and the differentiation between ordinary beings and sages disappears completely. One does not cling to either extreme, but abides in the Middle Way. Therefore, it is called the First Principle (used as a metaphor for the highest peak). Having ascended to the highest peak, one looks down upon the mountains and sees them as distant. Why would one abandon them? (Having understood the Buddhist scriptures, it is like ascending to the highest peak. Looking back at the books of Confucius and other scholars, they appear as distant mountains. Why would one abandon them?) The Birth of the Sage, Part Two (This section discusses the traces of the Buddha's birth into the world, hence the title 'Birth of the Sage'). The guest asked: 'In what country was the Buddha born? Can I hear about his clan, his illustrious deeds, his appearance, his virtues, and the essential Dharma he taught?' (Can I hear about the country, family name, and clan of the Buddha's birth, as well as his appearance and the wonderful Dharma he spoke?) Miaoming replied: 'Your question is profound!' (The content of the question is profound and vast, hence the saying 'profound question'). 'Although I am not clever, I will briefly share what I know to answer your question' (Although I am not intelligent, I will briefly use what little I know to answer your question). 'West of the Han lands, after traveling tens of thousands of miles' (The 'Han' refers to the Chinese Han lands. 'Zhi' means 'to go'. From the Han lands westward, there are approximately tens of thousands of miles). 'There is a country called Kapilavastu' (There is a country named Kapilavastu, which is where the Buddha was born). 'The king's family name is Shakya' ('Shakya' in Sanskrit, means 'capable and benevolent' in Chinese). 'The father's name is Suddhodana' (In Sanskrit, 'Shuddhodana' is also called 'Yuetoutan', which means 'pure rice' in Chinese). 'The great queen is named Maya' ('Maya' in Sanskrit, means 'great art' in Chinese). 'The Buddha originally resided in the Tushita Heaven' ('Tushita' in Sanskrit, is also called 'Dusita', which means 'contentment' in Chinese). 'After the past Buddha Kashyapa entered Parinirvana, the Buddha will fill his place, and his name is 'Protecting Light'' (The full Sanskrit term is 'Maha Parinirvana', which means 'great extinction' or 'great tranquility' in Chinese. After the Buddha Kashyapa entered Nirvana, the Buddha will fill his place, awaiting the time of his appearance). 'In reality, it is because the causes of three great asamkhya kalpas are fulfilled'

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一切諸佛皆修三祇之因也。三祇者。即三大阿僧祇劫也)。

萬德果圓(諸佛皆具萬德方為道果圓滿也)。

宿願未周(宿生有愿。未曾同圓。故下生人間)。

示同生滅(示現受生滅身)。

駕日輪香象。托陰王宮(初投胎時。化現於日輪之中跨香象。投托母胎于王宮)。

以大夫人摩耶為母。以周昭王甲寅二十四年四月八日(當週之時正月建子。即今二月八日是也)。

毗藍園中右脅而生(脅生者表異常流。周書異記云。昭王二十四年四月八日。此方江河泛漲大地皆動。光貫太微照自西方。王即怪問群臣。太史蘇由奏曰。西方生大聖人也。王曰。於此何如。由曰無事。千年之後聲教傳流。於此時乃刻銘於國之南郊以記之)。

於時地搖六震(六震。即六種震動。謂動踴震起吼擊也。搖揚不安曰動。𡑝瓏凹凸曰踴。隱隱有聲曰震。自下升高曰起。砰磕發響曰吼。打摶驚物曰擊。然各有三。直動名動四天下動名遍動。盡大千動名等遍動。餘五例此)。

天雨四華(雨音裕。降也。四華者。曼殊沙華。摩訶曼殊沙華。芬陀梨華。拘物頭華)。

神捧金盤(地神捧持金盤)。

龍吐香露(九龍吐其香水浴太子身)。

即能縱行七步(週迴行七步。七

【現代漢語翻譯】 現代漢語譯本：一切諸佛都是修習三大阿僧祇劫（阿僧祇劫：極長的時間單位）的因行而成就的。

萬德果圓（諸佛都具備萬種功德，方能達到道果圓滿的境界）。

宿願未周（過去生中的願望尚未圓滿，所以降生人間）。

示同生滅（示現和凡人一樣的生滅之身）。

駕日輪香象，托陰王宮（最初投胎時，化現在日輪之中，乘坐香象，投托母胎于王宮）。

以大夫人摩耶為母，以周昭王甲寅二十四年四月八日（周朝時正月建子，即現在的二月八日）。

在毗藍園中右脅而生（從右脅出生，表示不同於常人。周書異記記載：周昭王二十四年四月八日，此地江河氾濫，大地震動，光芒貫穿太微星，照耀西方。昭王感到奇怪，詢問群臣。太史蘇由奏曰：西方有大聖人降生。昭王問：這件事對我們有什麼影響？蘇由說：沒有壞處，千年之後，他的聲教將傳遍天下。當時就在國都南郊刻石銘記此事）。

於時地搖六震（六震，即六種震動，指動、踴、震、起、吼、擊。搖動不安叫做動，𡑝瓏凹凸叫做踴，隱隱有聲叫做震，自下升高叫做起，砰磕發響叫做吼，打摶驚物叫做擊。每一種各有三種情況：直接的動叫做動，四天下震動叫做遍動，整個大千世界震動叫做等遍動。其餘五種情況依此類推）。

天雨四華（雨，讀作yù，是降落的意思。四華指曼殊沙華（manjusaka），摩訶曼殊沙華（maha-manjusaka），芬陀梨華（pundarika），拘物頭華（kumuda））。

神捧金盤（地神捧著金盤）。

龍吐香露（九條龍吐出香水沐浴太子之身）。

即能縱行七步（週身行走七步，七

【English Translation】 English version: All Buddhas cultivate the cause of three asamkhya kalpas (asamkhya kalpas: extremely long periods of time).

Perfected with myriad virtues (all Buddhas must possess myriad virtues to achieve the perfection of the fruit of the Path).

Past vows unfulfilled (vows from past lives have not yet been completed, therefore descending to be born in the human realm).

Manifesting the same birth and death (manifesting a body subject to birth and death like ordinary beings).

Riding the sun-wheel elephant, entrusting the womb in the royal palace (at the initial moment of conception, manifesting within the sun-wheel, riding a fragrant elephant, entrusting the womb of the queen in the royal palace).

Taking the Great Queen Maya as mother, on the eighth day of the fourth month in the twenty-fourth year of King Zhao of Zhou (during the Zhou dynasty, the first month was Jianzi, which is now the eighth day of the second month).

Born from the right side in the Lumbini Garden (birth from the side signifies being different from ordinary beings. The 'Unusual Records of the Zhou Dynasty' states: On the eighth day of the fourth month in the twenty-fourth year of King Zhao, rivers overflowed and the earth shook, light penetrated the Taiwei star and illuminated the West. King Zhao was astonished and asked his ministers. The historian Su You reported: A great sage has been born in the West. The King asked: What impact will this have on us? Su You said: No harm, after a thousand years, his teachings will spread throughout the world. At that time, an inscription was carved on a stone in the southern suburbs of the capital to record this event).

At that time, the earth shook with six kinds of tremors (the six tremors refer to six types of shaking: moving, rising, trembling, ascending, roaring, and striking. Unstable shaking is called 'moving,' unevenness is called 'rising,' a faint sound is called 'trembling,' rising from below is called 'ascending,' a crashing sound is called 'roaring,' and hitting and startling things is called 'striking.' Each has three aspects: direct movement is called 'moving,' the shaking of the four continents is called 'pervasive moving,' and the shaking of the entire great chiliocosm is called 'equal pervasive moving.' The other five follow this pattern).

The heavens rained down four kinds of flowers (rain, pronounced 'yù,' means to descend. The four flowers are manjusaka (manjusaka), maha-manjusaka (maha-manjusaka), pundarika (pundarika), and kumuda (kumuda)).

Gods held golden platters (earth deities held golden platters).

Dragons emitted fragrant dew (nine dragons emitted fragrant water to bathe the body of the prince).

Immediately able to walk seven steps (walking seven steps around, seven

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步蓮華皆生。七步者。表七種凈財。亦名七德財。即信進戒慚愧聞舍定慧七也)。

目顧四方(眼顧視於東西南北四方。本行經云。東方表涅槃最上。南方表利樂眾生西方表解脫。北方表永斷輪迴)。

一手指天一手指地。曰天上天下唯吾獨尊(目顧四方。上下所指。一則異於凡流。二者發明大事因緣。玩者於此動用之間。自可訊息)。

具三十二大人相(阿毗曇論云。三十二相者。梵音聲相眉間白毫相。烏瑟尼妙相。牛王睫相。目紺青相。廣長舌相。得上味相。齒牙鮮白相。齒齊。互密相。具四十二齒相。師子頷輪相。立身摩膝相。肩膊圓滿相。師子身相。廣洪直相處處充滿相。面板細軟相。常光一尋相身真金色相。身毛右旋相。孔生一毛相。身毛上靡相。身份圓滿相。勢峰藏密相。伊尼鹿王腨相。足趺滿厚相手指網縵相。手足細軟相。足踉圓滿相。纖長光澤相。足千輻輪相。足底平滿相)。

八十種隨形好(八十種好者。指甲紅赤。指甲隆起。指甲清凈指甲滿足。押甲團圓指甲纖直。指間一密。指清凈潔。手足肥膩。手足里赤。手足平等。手足內滿。掌文深現。掌文端直。掌文纖長。手足潤澤。掌文不亂。踝足少現。膝頭圓滿。膝次第滿。行步齊整師子王行。鵝王步。龍王行相。牛王行

【現代漢語翻譯】 現代漢語譯本： 行走時，每一步都生出蓮花。所謂『七步』，象徵著七種清凈的財富，也稱為『七德財』，即信、精進、戒、慚、愧、聞、舍、定、慧這七種。

眼睛環顧四方（眼睛顧視東西南北四個方向。《本行經》中說，東方代表涅槃至上，南方代表利益和快樂眾生，西方代表解脫，北方代表永遠斷絕輪迴）。

一手指天，一手指地，說『天上天下，唯我獨尊』（眼睛環顧四方，手指向上向下，一是異於凡人，二是闡明大事因緣。玩味的人可以在這動靜之間，自己體會）。

具備三十二種大丈夫相（《阿毗曇論》中說，三十二相是：梵音聲相、眉間白毫相、烏瑟尼妙相、牛王睫相、目紺青相、廣長舌相、得上味相、齒牙鮮白相、齒齊密相、具四十二齒相、師子頷輪相、立身摩膝相、肩膊圓滿相、師子身相、廣洪直相、處處充滿相、面板細軟相、常光一尋相、身真金色相、身毛右旋相、孔生一毛相、身毛上靡相、身份圓滿相、勢峰藏密相、伊尼鹿王腨相、足趺滿厚相、手指網縵相、手足細軟相、足跟圓滿相、纖長光澤相、足千輻輪相、足底平滿相）。

具有八十種隨形好（八十種好是：指甲紅潤，指甲隆起，指甲清凈，指甲飽滿，指甲圓潤，指甲纖細筆直，指間緊密相連，手指清凈潔白，手足肥潤，手足內部紅色，手足平等，手足內部飽滿，掌紋深刻明顯，掌紋端正筆直，掌紋纖細修長，手足潤澤，掌紋不紊亂，腳踝不明顯，膝蓋圓滿，膝蓋次第飽滿，行走時步伐整齊，如獅子王行走，如鵝王行走，如龍王行走，如牛王行走）

【English Translation】 English version: With each step, lotus flowers bloom. The 'seven steps' symbolize the seven pure riches, also known as the 'seven virtues', which are faith (信), diligence (精進), discipline (戒), shame (慚), remorse (愧), learning (聞), generosity (舍), concentration (定), and wisdom (慧).

Looking in all four directions (eyes gazing at the four directions: east, south, west, and north. The Běnxíng Jīng (本行經) states that the east represents the supreme Nirvana (涅槃), the south represents benefiting and bringing joy to sentient beings, the west represents liberation (解脫), and the north represents the eternal cessation of reincarnation (輪迴)).

One hand pointing to the sky and one hand pointing to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one' (天上天下唯吾獨尊) (eyes looking in all directions, hands pointing up and down, firstly, different from ordinary people, and secondly, elucidating the great cause and condition. Those who contemplate can understand this movement and stillness themselves).

Possessing the thirty-two major marks of a great man (三十二大人相) (The Abhidharma (阿毗曇論) states that the thirty-two marks are: the voice of Brahma (梵音聲相), the white hair between the eyebrows (眉間白毫相), the ushnisha (烏瑟尼妙相), the eyelashes of a bull king (牛王睫相), the eyes of dark blue (目紺青相), the broad and long tongue (廣長舌相), the ability to taste all flavors (得上味相), the teeth being bright white (齒牙鮮白相), the teeth being even and close (齒齊密相), possessing forty-two teeth (具四十二齒相), the jaw like a lion (師子頷輪相), standing and reaching the knees with the hands (立身摩膝相), the shoulders being round and full (肩膊圓滿相), the body like a lion (師子身相), being broad, vast, and upright (廣洪直相), being full in all places (處處充滿相), the skin being fine and soft (面板細軟相), having a constant light of one fathom (常光一尋相), the body being of true golden color (身真金色相), the body hair growing upwards (身毛右旋相), each pore having one hair (孔生一毛相), the body hair growing upwards (身毛上靡相), the body being perfectly proportioned (身份圓滿相), the genitals being concealed (勢峰藏密相), the calves like a deer king (伊尼鹿王腨相), the insteps being full and thick (足趺滿厚相), the fingers being webbed (手指網縵相), the hands and feet being fine and soft (手足細軟相), the heels being round and full (足跟圓滿相), being slender, long, and lustrous (纖長光澤相), the feet having a thousand-spoked wheel (足千輻輪相), the soles of the feet being flat and even (足底平滿相)).

Possessing the eighty minor marks (八十種隨形好) (The eighty minor marks are: fingernails being red, fingernails being raised, fingernails being pure, fingernails being full, fingernails being round, fingernails being slender and straight, fingers being closely connected, fingers being pure and clean, hands and feet being plump, hands and feet being red inside, hands and feet being equal, hands and feet being full inside, palm lines being deep and clear, palm lines being upright and straight, palm lines being slender and long, hands and feet being smooth and lustrous, palm lines being not disordered, ankles being barely visible, knees being round and full, knees being successively full, walking with orderly steps, walking like a lion king, walking like a goose king, walking like a dragon king, walking like a bull king)

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相。行不顧視。行步不亂。半身正直。佛身過人。一切滿足。佛身皆好。身體平正。身體遍足。身體正直。身體滑澤。身體凈潔。身體端嚴。身次第大小。諸根方正。身色不黑。身體無黡。身毛凈潔。腹相團圓腹無橫文。身體明凈。臍正圓深。臍孔團圓。臍文右旋。臍孔不凹。臍孔不長。臍孔不短。臍孔不連。得龍牙相。牙不過唇。四牙團圓四牙鋒利。四牙齊密。舌長柔軟。舌色赤好。梵聲深好。像王聲相。迦陵頻伽聲。齒根圓滿。鼻孔凈潔。鼻不下垂。鼻高修長。鼻高方廣。目廣清凈。眼睛黑光。目睫次第眉如半月。眉毛黑澤。眉毛光明。耳皆垂埵頭髮細軟)。

王請仙人阿私陀瞻之(西方能相吉兇貴賤仙人也)。

曰。太子隨身相好粲若芬華(太子身相。如初開芬陀梨華。嬌態香潔也)。

在家作轉輪王。出家成無上道(在家定作金轉輪王出家必成無上道果)。

以臣觀之。必不得在家矣(仙人所言。太子定離國位)。

遂泣曰。太子成佛必施大法。臣今老矣。失。

此大利。良可悲哉(有淚無聲曰泣。仙人知太子成佛演說大法老不得聞。故乃泣之)。

年十有九。壬申二月八日(周時正月建子。二月八日即今十二月八日是也)。

呼車匿鞁朱鬃(車匿者。佛

【現代漢語翻譯】 現代漢語譯本： 身相。行走時不左顧右盼。行走步伐穩重不紊亂。身體保持正直。佛陀的身形超越常人。一切都完美具足。佛陀的身體各處都美好。身體平正。身體各部分都完滿。身體正直。身體光滑潤澤。身體清凈潔白。身體端正莊嚴。身體各部分大小比例適宜。諸根端正方正。膚色不黑。身上沒有黑痣。身上的毛髮乾淨整潔。腹部圓潤飽滿，沒有橫紋。身體明亮潔凈。肚臍端正圓潤且深。臍孔圓潤。臍紋向右旋轉。臍孔不凹陷。臍孔不長。臍孔不短。臍孔不連線。具有龍牙之相。牙齒不超過嘴唇。四顆牙齒圓潤飽滿，四顆牙齒鋒利。四顆牙齒排列整齊緊密。舌頭長而柔軟。舌頭的顏色紅潤美好。聲音如梵音般深沉美好。聲音如象王般洪亮。聲音如迦陵頻伽鳥般美妙。牙根圓滿。鼻孔乾淨潔白。鼻子不下垂。鼻子高挺修長。鼻子高大方正。眼睛寬廣清澈。眼睛的黑色部分明亮有光澤。眼睫毛排列整齊，眉毛如半月。眉毛烏黑光亮。眉毛明亮。耳朵都下垂，頭髮細軟。

國王請仙人阿私陀（Asita）（西方擅長占卜吉兇貴賤的仙人）來為太子看相。

仙人說：『太子的隨身相好燦爛如芬陀利花（Pundarika）（太子的身相，如同初開的芬陀利花，嬌美芬芳）。』

『在家將成為轉輪王（Chakravartin）（統治世界的君主），出家將成就無上正等正覺（Anuttara-samyak-sambodhi）（最高的覺悟）。』

『以我來看，太子必定不會在家。』（仙人所說，太子必定會離開王位）。

於是哭泣道：『太子成佛后必定會弘揚大法，但我現在已經老了，將失去這個大利益，實在可悲啊！』（有淚無聲叫做泣。仙人知道太子成佛後會演說大法，自己年老無法聽聞，所以哭泣）。

十九歲時，壬申年二月八日（周朝時正月建子，二月八日就是現在的十二月八日）。

呼喚車匿（Channa）備好朱鬃馬（車匿，是佛陀的馬伕）。

【English Translation】 English version: Physical characteristics. Walking without looking around. Walking with steady and orderly steps. Maintaining an upright posture. The Buddha's physique surpasses that of ordinary people. Everything is perfectly complete. Every part of the Buddha's body is beautiful. The body is level and upright. The body is complete in all its parts. The body is upright. The body is smooth and lustrous. The body is pure and clean. The body is dignified and majestic. The size of each part of the body is proportionate. The sense organs are square and upright. The skin color is not dark. There are no moles on the body. The body hair is clean and neat. The abdomen is round and full, without any horizontal lines. The body is bright and clean. The navel is straight, round, and deep. The navel hole is round. The navel pattern spirals to the right. The navel hole is not concave. The navel hole is not long. The navel hole is not short. The navel hole is not connected. Possessing the characteristic of dragon teeth. The teeth do not extend beyond the lips. The four teeth are round and full, and the four teeth are sharp. The four teeth are aligned closely together. The tongue is long and soft. The color of the tongue is red and beautiful. The voice is deep and beautiful like the Brahma sound. The voice is as loud as the elephant king. The voice is as beautiful as the Kalavinka bird. The roots of the teeth are complete and full. The nostrils are clean and pure. The nose does not droop. The nose is high and long. The nose is high, square, and broad. The eyes are wide and clear. The black part of the eyes is bright and lustrous. The eyelashes are arranged neatly, and the eyebrows are like half-moons. The eyebrows are black and shiny. The eyebrows are bright. The ears are all drooping, and the hair is fine and soft.

The king invited the hermit Asita (a hermit from the West skilled in divination of good fortune, misfortune, nobility, and lowliness) to examine the prince.

The hermit said, 'The prince's inherent auspicious signs are as radiant as a Pundarika flower (the prince's physical characteristics are like a newly opened Pundarika flower, delicate, fragrant, and pure).'

'At home, he will become a Chakravartin (a world-ruling monarch), and upon leaving home, he will attain Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment).'

'In my view, the prince will certainly not remain at home.' (What the hermit said meant that the prince would definitely leave his royal position).

Thereupon, he wept and said, 'After the prince becomes a Buddha, he will surely propagate the great Dharma, but I am now old and will miss this great benefit, which is truly lamentable!' (Weeping without sound is called 'weeping'. The hermit knew that after the prince became a Buddha, he would expound the great Dharma, but he was too old to hear it, so he wept).

At the age of nineteen, on the eighth day of the second month of the Ren-shen year (during the Zhou dynasty, the first month was Jianzi, so the eighth day of the second month is the current eighth day of the twelfth month).

He called Channa to prepare the crimson-maned horse (Channa was the Buddha's charioteer).

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之家所生之子。朱鬃者馬也)。

游看四門。逢僧了法。不樂王宮。亟欲修心(因遊觀四門。東門見老人衰朽。南門見其病者。西門見送葬者。北門見一比丘。乃是作瓶天子所化。太子問言汝何等人。比丘答曰。世間無常。我由修其聖道超于彼岸。若能如是修者。亦皆如之。言訖騰空而去。太子因見老病死苦甚為恐怖。遇此比丘愈起善心。厭棄王宮。亟急欲要出家修行)。

王生憂懼恐斷國嗣。遂增以侍御音樂娛之。太子不悅(王知太子心欲出家。恐懼斷絕國之後嗣。遂增添侍奉婇女。加以管絃音樂取其歡樂太子不以為悅樂也)。

迨夜之央(迨至也。央半也。至其半夜)。

凈居天人(浮居天人。乃是輔太子出家者也)。

以天福力。彰侍御之丑容。九孔流溢不凈。蛆蟲可厭(丑音丑。凈居天人用天福神力彰顯侍御。綏女俱各昏睡。現死屍相。各兩兩耳兩鼻口並大小便等。九孔流出不凈蛆蟲。太子轉生厭離之心也)。

夜半子時。凈居天人報曰。太子可出宮。今正是時(天人告太子曰。既降兜率欲滿宿願。要出王宮今正是時)。

於是𩣔犍陟(犍陟者馬名也)。

仆車匿(車匿從人)。

天人捧駕(天人捧其馬足)。

飛空而去(飛空逾城而去)。

【現代漢語翻譯】 現代漢語譯本： 是[之家]所生的兒子。（朱鬃指的是馬）。

（太子）遊覽觀看四座城門，遇到一位精通佛法的僧人，（因此）不喜愛王宮的生活，迫切地想要修行。（因為遊覽觀看四座城門，在東門看見老人衰老朽敗的樣子，在南門看見生病的人，在西門看見送葬的人，在北門看見一位比丘（Bhikkhu），那是作瓶天子所化現的。太子問比丘是什麼人，比丘回答說：『世間萬物都是無常的，我通過修行聖道超越到彼岸。如果能像這樣修行，也都可以像我一樣。』說完就騰空而去。太子因為看見衰老、疾病、死亡的痛苦，非常恐懼，遇到這位比丘更加生起善心，厭惡拋棄王宮，非常急切地想要出家修行）。

國王（Suddhodana）因為憂愁恐懼太子會斷絕王國的後嗣，於是增加侍從和音樂來娛樂他，太子並不高興。（國王知道太子心裡想要出家，恐懼他斷絕王國的後嗣，於是增加侍奉的婇女，加上管絃音樂來讓他高興，太子並不覺得快樂）。

到了半夜的時候，（迨，是『到』的意思。央，是『一半』的意思。到了半夜）。

凈居天的天人（凈居天的天人，是輔助太子出家的人）。

用天上的福力，彰顯侍從們醜陋的容貌，九孔流出不乾淨的東西，蛆蟲令人厭惡。（丑，讀作chǒu。凈居天的天人用天上的福神力彰顯侍從，綏女都各自昏睡，現出死屍的模樣，各自兩耳、兩鼻孔、口以及大小便等九孔流出不乾淨的蛆蟲，太子更加生起厭惡遠離之心）。

半夜子時，凈居天的天人稟告說：『太子可以出宮了，現在正是時候。』（天人告訴太子說：『既然已經降生在兜率天，想要圓滿宿願，要出離王宮現在正是時候』）。

於是（太子）騎上犍陟（Kanthaka）（犍陟是馬的名字）。

僕人車匿（Channa）跟隨。

天人捧著馬腳，

飛向天空而去（飛向天空越過城墻而去）。

【English Translation】 English version: He was the son born of [the family of]. (Zhu Zong refers to a horse).

(The prince) toured and viewed the four gates, encountering a monk who understood the Dharma. He did not enjoy the royal palace and eagerly desired to cultivate his mind. (Because he toured and viewed the four gates, at the east gate he saw the elderly decaying, at the south gate he saw the sick, at the west gate he saw those being sent to burial, and at the north gate he saw a Bhikkhu (Bhikkhu), who was a transformation of the King of the Paranirmitavasavartin Heaven. The prince asked the Bhikkhu who he was, and the Bhikkhu replied, 'The world is impermanent. I have transcended to the other shore by cultivating the holy path. If you can cultivate in this way, you can all be like me.' After speaking, he ascended into the sky and departed. The prince, seeing the suffering of old age, sickness, and death, was greatly frightened. Meeting this Bhikkhu further aroused his good intentions, and he detested and abandoned the royal palace, eagerly desiring to leave home and cultivate).

The King (Suddhodana) was worried and fearful that the prince would cut off the royal lineage, so he increased the attendants and music to entertain him, but the prince was not pleased. (The King knew that the prince wanted to leave home and feared that he would cut off the royal lineage, so he added serving maids and orchestral music to make him happy, but the prince did not find it enjoyable).

Until the middle of the night (Dai means 'until'. Yang means 'half'. Until the middle of the night).

The Pure Abode Heaven beings (The Pure Abode Heaven beings are those who assist the prince in leaving home).

Using the heavenly blessings, they revealed the ugly appearance of the attendants, with impure substances flowing from their nine orifices, and repulsive maggots. (Chou is pronounced chǒu. The Pure Abode Heaven beings used their heavenly blessings to reveal the attendants. The concubines were all asleep, appearing like corpses. From their two ears, two nostrils, mouth, and both large and small urinary openings, impure maggots flowed out. The prince further developed a sense of disgust and detachment).

At midnight, the Pure Abode Heaven beings reported, 'Prince, you may leave the palace. Now is the right time.' (The heavenly beings told the prince, 'Since you have descended from the Tushita Heaven and wish to fulfill your past vows, now is the right time to leave the royal palace').

Then (the prince) mounted Kanthaka (Kanthaka is the name of the horse).

The servant Channa (Channa is a follower).

The heavenly beings held the horse's hooves,

And flew into the sky and departed (flew into the sky and crossed over the city walls).

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投身雪嶺。趺坐盤石(既至雪嶺。坐于盤陀石上)。

凈思六年。遂成佛果(正宗記云。先於彌樓山。習不用處定。次於郁頭弗處。習非非想處定。又于象鼻山。睹明星面悟道。六年凈思方成佛果矣)。

無惡不去。無善不圓(去上聲。除也。諸惡盡去。萬善周圓)。

首詣鹿林三轉四諦。而摩訶男等五人得道(五人者。佛初入山。父族三人一阿濕婆。二婆提三摩訶男拘利。母族二人。一憍陳如。二十力迦葉。侍佛佛不用。五人各修梵行。佛既成道。首于鹿苑。與憍陳如等說三轉四諦法輪。三轉者。一示相轉。二勸修轉。三作證轉。一示相轉者。此是苦。此是集。此是滅。此是道。二勸修轉者。此是苦汝須知。此是集汝須斷。此是滅汝須證。此是道汝須修。知世間苦因苦果。出世間樂因樂果也。三作證轉者。此是苦我已知。此是集我已斷。此是滅我已證。此是道我已修。陳如等疑問。如來還出世間苦因苦果樂因樂果否。如來答云。我已知我已斷。我已修。我已證。五人聞說此法各證道果)。

初宣小教(三轉四諦)。

次演空宗。由是向室羅筏城祇園等處。八部般若次第興焉(室羅筏城。即舍衛國城也。祗園者。即祗樹給孤獨也。八部般若者。大品般若。中品般若放光般若。

【現代漢語翻譯】 現代漢語譯本 投身雪嶺，跏趺坐在盤石之上（到達雪山後，坐在盤陀石上）。 清凈思慮六年，終於成就佛果（《正宗記》記載：先在彌樓山，修習不用處定；然後在郁頭弗處，修習非想非非想處定；又在象鼻山，見到明星而悟道，六年清凈思慮才成就佛果）。 沒有惡事不去除，沒有善事不圓滿（『去』讀上聲，是去除的意思。各種惡事都徹底去除，各種善事都周全圓滿）。 首先到鹿野苑三轉四諦法輪，摩訶男等五人因此得道（五人是：佛陀剛入山時，父族三人：一、阿濕婆，二、婆提，三、摩訶男·拘利；母族二人：一、憍陳如，二、十力迦葉。他們侍奉佛陀，佛陀沒有接受，五人各自修行梵行。佛陀成道后，首先在鹿野苑，為憍陳如等人宣說三轉四諦法輪。三轉是：一、示相轉，二、勸修轉，三、作證轉。一、示相轉是：這是苦，這是集，這是滅，這是道。二、勸修轉是：這是苦，你應該知道；這是集，你應該斷除；這是滅，你應該證得；這是道，你應該修習。知道世間的苦因苦果，出世間的樂因樂果。三、作證轉是：這是苦，我已經知道；這是集，我已經斷除；這是滅，我已經證得；這是道，我已經修習。憍陳如等人疑問：如來還會再經歷世間的苦因苦果和樂因樂果嗎？如來回答說：我已經知道，我已經斷除，我已經修習，我已經證得。五人聽聞此法，各自證得道果）。 最初宣講小乘教法（三轉四諦）。 其次演說空宗。因此在室羅筏城（即舍衛國城）祇園（即祇樹給孤獨園）等地，《八部般若》次第興盛（《八部般若》是：《大品般若》、《中品般若》、《放光般若》）。

【English Translation】 English version He threw himself into the Snow Mountains, sitting in meditation on a flat rock (Having arrived at the Snow Mountains, he sat upon a flat stone). He purified his thoughts for six years, and then attained Buddhahood (The 'Zhengzong Ji' records: First, at Mount Meru, he practiced the Samadhi of No-Thingness; then at Udraka Ramaputra's place, he practiced the Samadhi of Neither Perception Nor Non-Perception; and then at Elephant Head Mountain, he saw a star and awakened to the Way. Six years of pure contemplation were required to attain Buddhahood). No evil was left unremoved, no good was left unfulfilled (Here, 'removed' means eliminated. All evils were completely eliminated, and all good deeds were perfectly fulfilled). First, he went to Deer Park and turned the Four Noble Truths three times, and Mahānāma and the other five attained the Way (The five were: When the Buddha first entered the mountains, three were from his father's clan: 1. Ashvajit, 2. Bhadrika, 3. Mahānāma-Kaundinya; two were from his mother's clan: 1. Ajnata Kaundinya, 2. Daśabala Kāśyapa. They attended to the Buddha, but the Buddha did not accept their service. The five each practiced pure conduct. After the Buddha attained enlightenment, he first preached the Three Turnings of the Four Noble Truths to Ajnata Kaundinya and the others at Deer Park. The three turnings are: 1. Showing the aspect, 2. Encouraging practice, 3. Bearing witness. 1. Showing the aspect: This is suffering, this is the cause of suffering, this is the cessation of suffering, this is the path to the cessation of suffering. 2. Encouraging practice: This is suffering, you should know it; this is the cause of suffering, you should eliminate it; this is the cessation of suffering, you should realize it; this is the path to the cessation of suffering, you should practice it. Know the causes and effects of suffering in the world, and the causes and effects of happiness beyond the world. 3. Bearing witness: This is suffering, I have known it; this is the cause of suffering, I have eliminated it; this is the cessation of suffering, I have realized it; this is the path to the cessation of suffering, I have practiced it. Ajnata Kaundinya and the others asked: Will the Tathagata still experience the causes and effects of suffering and happiness in the world? The Tathagata replied: I have known, I have eliminated, I have practiced, I have realized. The five, hearing this Dharma, each attained the fruit of the Way). First, he proclaimed the Lesser Vehicle teachings (The Three Turnings of the Four Noble Truths). Next, he expounded the doctrine of emptiness. Therefore, in places such as Śrāvastī (City of Śrāvastī), Jetavana (Jeta Grove), the 'Eight Divisions of Prajna' gradually flourished (The 'Eight Divisions of Prajna' are: 'Large Perfection of Wisdom Sutra', 'Medium Perfection of Wisdom Sutra', 'Radiant Perfection of Wisdom Sutra').

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光贊般若。道行般若金剛般若。勝天王般若。文殊般若也。八部般若多以破有歸空。故曰空宗)。

后居鷲嶺演妙法華。會三歸一舍權從實(鷲嶺名。其山形似鷲鳥。故曰鷲嶺。嵓玲瓏可容萬人。佛於此中多說妙法。先因鹿苑說有。而盡皆執有次演八部般若。以說空而咸皆執空。後於鷲嶺演妙法華。會三歸一者。會三乘歸於一乘。舍權從實者。乃從淺至深。舍小而歸大也)。

及於普光明殿。菩提道場。欲色諸天。逝林等處。圓音極唱演大華嚴(此經有三部。上部十三千大千微塵數偈。一四天下微塵品。中部四十九萬八千八百偈。一千二百品。下部十萬偈頌。四十八品。今所傳者。三十九品。共四萬五千頌。在唐外有九品。未就此下部經也。此經七處談九會演。具偏圓頓漸空有權實。總貫三乘五教之玄理。故曰大方廣佛華嚴經是也)。

事無不窮。理無不盡(此經大小事窮淺深理盡)。

聖凡交徹。主伴互參(圓五教貫三乘。含十方攝一切。會凡聖歸一體。通真俗以混融故也)。

空有齊彰(如空中而現影)。

色心俱入(照境皆寂)。

如燈遞照似鏡胥融。大小相含一多無礙(胥相也。總結上文意。佛之妙用。或大或小而含容。或一或多而無礙。此正顯凡聖交徹主伴互

【現代漢語翻譯】 現代漢語譯本： 《光贊般若》、《道行般若》、《金剛般若》、《勝天王般若》、《文殊般若》，這八部般若經典大多以破除『有』而歸於『空』，所以被稱為『空宗』。

後來在鷲嶺（Grdhrakuta，山名，因山形似鷲鳥而得名，山巖玲瓏，可容納萬人。佛陀多在此處宣說妙法）宣講《妙法蓮華經》，會三歸一，捨棄權巧方便而趨向真實（會三歸一，指會合聲聞乘、緣覺乘、菩薩乘，歸於一佛乘；舍權從實，指從淺入深，捨棄小乘而歸向大乘）。

以及在普光明殿、菩提道場、欲色諸天、逝林等處，以圓滿的聲音極力唱演《大方廣佛華嚴經》（這部經有三部：上部有十三千大千微塵數偈，一四天下微塵品；中部有四十九萬八千八百偈，一千二百品；下部有十萬偈頌，四十八品。現在流傳的是三十九品，共四萬五千頌。在唐朝之外還有九品，未收入此下部經中。這部經在七個地方談論，九次集會演說，具備偏、圓、頓、漸、空、有、權、實，總括三乘五教的玄妙道理，所以稱為《大方廣佛華嚴經》）。

事理沒有不窮盡的（這部經對大小事理窮盡了淺深）。

聖人與凡夫交相輝映，主體與客體互相參與（圓融五教，貫通三乘，包含十方，攝取一切，會合凡聖歸於一體，貫通真俗而混融）。

『空』與『有』同時彰顯（如同在空中顯現影像）。

色法與心法同時進入（照見一切境界皆歸於寂靜）。

如同燈火依次傳遞照亮，又如鏡子相互融合。大與小相互包含，一與多沒有障礙（胥，相互。總結上文的意思，佛的妙用，或大或小而能含容，或一或多而沒有障礙。這正是顯現凡聖交徹，主體與客體互相參與）。

【English Translation】 English version: 'Guang Zan Prajna', 'Dao Xing Prajna', 'Vajra Prajna', 'Sheng Tian Wang Prajna', 'Manjusri Prajna'. These eight Prajna sutras mostly aim to break through 'existence' and return to 'emptiness', hence they are called the 'Emptiness School'.

Later, at Grdhrakuta (Vulture Peak, named because the mountain resembles a vulture, with rocks that can accommodate ten thousand people. The Buddha often expounded the wonderful Dharma here), he expounded the 'Lotus Sutra', converging the Three Vehicles into One, abandoning expedient means and moving towards reality (converging the Three Vehicles means converging the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle into the One Buddha Vehicle; abandoning expedient means and moving towards reality means progressing from shallow to deep, abandoning the small vehicle and returning to the great vehicle).

And in places such as the Universal Light Hall, the Bodhi Tree site, the heavens of the desire and form realms, and the逝林 (逝林, I am unable to find a definition for this term), he vigorously chanted the 'Great Vaipulya Buddha Avatamsaka Sutra' with perfect sound (this sutra has three parts: the upper part has thirteen thousand great chiliocosms of dust-mote verses, and one 'Worlds of Dust Motes' chapter; the middle part has four hundred and ninety-eight thousand eight hundred verses, and one thousand two hundred chapters; the lower part has one hundred thousand verses, and forty-eight chapters. What is currently transmitted is thirty-nine chapters, with a total of forty-five thousand verses. Outside of the Tang Dynasty, there are nine chapters that have not been included in this lower part of the sutra. This sutra discusses in seven places and expounds in nine assemblies, possessing the partial, complete, sudden, gradual, emptiness, existence, expedient, and real, encompassing the profound principles of the Three Vehicles and Five Teachings, hence it is called the 'Great Vaipulya Buddha Avatamsaka Sutra').

There is nothing that is not thoroughly investigated, and no principle that is not fully exhausted (this sutra thoroughly investigates the shallow and deep of great and small matters and principles).

Saints and ordinary beings interpenetrate, and the principal and subordinate mutually participate (perfectly integrates the Five Teachings, penetrates the Three Vehicles, encompasses the ten directions, embraces everything, converges saints and ordinary beings into one body, and connects the true and the mundane into a fusion).

'Emptiness' and 'existence' are simultaneously manifested (like an image appearing in the sky).

Form and mind both enter (illuminating all realms as tranquil).

Like lamps passing on light, like mirrors merging together. The large and small contain each other, and one and many are without obstruction (胥 means mutually. Summarizing the meaning of the above, the Buddha's wonderful function, whether large or small, can contain, or one or many, is without obstruction. This precisely reveals the interpenetration of saints and ordinary beings, and the mutual participation of principal and subordinate).

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參無礙者。如燈燈互照。鏡鏡相融者也)。

十世同於一念(故華嚴偈云。一念普觀無量劫。無去無來亦無住。如斯了知三世事。超諸方便成十力)。

剎那現於一毫(如來妙用。攝大千國土藏於一毫毛端。以一毫頭而現大千沙界。此華嚴諸佛菩薩圓融一切境界故)。

以不有(實無)之有(幻有)而成於有(能有)有(所有)之宗(妙有)以不空(頑空)之空(真空)而現於空(能空)空(所現)之境(一真法界)。

直以空有不立。二諦常存(真無所立。妄本是空。不離不即。二諦常存)。

寂照兩忘。真俗並顯(於是體用俱忘。二諦雙顯)。

即有而現於空有(就有而觀空有)。

即空而現於有空(就空而觀有空)。

包法界共異之名(如海納于異流)。

同名方廣(似百川而同廣)。

統諸教差別之號(總攝三乘五教之名)。

總號華嚴(小始終頓之四。皆不出此圓教。故曰總號華嚴)。

實圓滿之洪規(實為圓滿具足之大規模故也)。

乃真常之妙說(無假為真。不變為常。既談真常之理。故曰妙說)。

大矣哉(贊此圓教廣大)。

不可思議之極致也(法無大小前後。約機而說之故也。迥脫言慮心想。不

【現代漢語翻譯】 現代漢語譯本：參悟無礙的境界，就像燈與燈互相照耀，鏡子與鏡子相互融合一樣。

十世等同於一念之間（所以《華嚴經》的偈語說：『一念普遍觀察無量劫，無去無來也無所住。如此了知過去、現在、未來三世事，超越各種方便而成就十種力量』）。

剎那顯現在一根毫毛之上（如來的奇妙作用，能將整個大千世界國土藏於一根毫毛的末端，以一根毫毛的頭而顯現大千沙子的世界。這是《華嚴經》中諸佛菩薩圓融一切境界的緣故）。

以『不有』（實際上沒有）的『有』（幻有）成就『有』（能有）『有』（所有）的根本（妙有），以『不空』（頑空）的『空』（真空）而顯現『空』（能空）『空』（所現）的境界（一真法界）。

直接以空和有都不成立，二諦（真諦和俗諦）永遠存在（真諦無所立，妄本是空。不離也不即，二諦永遠存在）。

寂靜和照了都忘卻，真諦和俗諦一同顯現（於是本體和作用都忘卻，二諦同時顯現）。

即有而顯現於空有（從有而觀察空有）。

即空而顯現於有空（從空而觀察有空）。

包容法界共同和差異的名稱（如同大海容納不同的水流）。

共同的名字是方廣（好像百川彙集而共同寬廣）。

統攝各種教派差別的名稱（總攝三乘五教的名稱）。

總稱為華嚴（小乘、始教、終教、頓教這四種，都不能超出這個圓教，所以說總稱為華嚴）。

實在是圓滿具足的宏偉規模（實在是圓滿具足的大規模的緣故）。

乃是真常的奇妙說法（沒有虛假而為真，不變就是常。既然談論真常的道理，所以說是奇妙的說法）。

偉大啊（讚歎這個圓教的廣大）。

是不可思議的極致啊（法沒有大小前後，是根據眾生的根機而說的緣故。完全脫離言語思慮和心裡的想法，不...

【English Translation】 English version: To understand the unimpeded state is like lamps illuminating each other, mirrors merging with each other.

The ten ages are the same as one thought (therefore, the verse in the Avatamsaka Sutra says: 'One thought universally observes countless kalpas, without going, without coming, and without abiding. Thus, knowing the affairs of the three times, surpassing all expedient means and accomplishing the ten powers').

A moment appears on a single hair (the wonderful function of the Tathagata (如來) can contain the entire Mahā-sāhasra-lokadhātu (大千世界國土) in the tip of a single hair, and manifest the Mahā-sāhasra-lokadhātu (大千沙界) from the head of a single hair. This is because the Buddhas and Bodhisattvas (菩薩) in the Avatamsaka Sutra (華嚴經) perfectly integrate all realms).

Using the 'being' (幻有, illusory existence) of 'non-being' (實無, actually non-existent) to accomplish the origin (妙有, wonderful existence) of 'being' (能有, capable of existence) 'being' (所有, possessed), using the 'emptiness' (真空, true emptiness) of 'non-emptiness' (頑空, stubborn emptiness) to manifest the realm (一真法界, one true Dharmadhatu) of 'emptiness' (能空, capable of emptiness) 'emptiness' (所現, manifested).

Directly because emptiness and existence are not established, the two truths (真諦 and 俗諦, ultimate truth and conventional truth) always exist (true reality has nothing to establish, delusion is fundamentally empty. Neither separate nor identical, the two truths always exist).

Tranquility and illumination are both forgotten, the true and the conventional appear together (therefore, both essence and function are forgotten, the two truths appear simultaneously).

Manifesting emptiness and existence from existence (observing emptiness and existence from existence).

Manifesting existence and emptiness from emptiness (observing existence and emptiness from emptiness).

Encompassing the names of commonality and difference in the Dharmadhatu (法界) (like the sea accepting different streams).

The common name is Vaipulya (方廣) (similar to hundreds of rivers becoming equally wide).

Governing the names of the differences of all teachings (comprehensively encompassing the names of the Three Vehicles and Five Teachings).

Collectively called Avatamsaka (華嚴) (the four - Small Vehicle, Initial, Final, and Sudden - do not go beyond this perfect teaching, therefore it is said to be collectively called Avatamsaka).

It is truly a grand scheme of completeness and perfection (it is truly a large-scale of completeness and perfection).

It is the wonderful teaching of true permanence (without falsity it is true, without change it is permanent. Since it discusses the principle of true permanence, therefore it is called a wonderful teaching).

Great indeed (praising the vastness of this perfect teaching).

It is the ultimate of the inconceivable (the Dharma (法) has no size or sequence, it is spoken according to the capacity of beings. Completely free from words, thoughts, and mental conceptions, not...

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能及。情識名言不能至故無不可思議之極。至盡之教也)。

故佛乃利生廣大(故者。指義之辭。余例此。普度一切眾生。成證一乘妙果故曰廣大也)。

潤物洪深(利齊之心。若天降甘澤萬物皆蒙滋潤故曰潤物洪深是也)。

牢籠億劫之生(華嚴經云。張大教網。捷人天魚置涅槃岸)。

濟拔無邊之苦(隨類化導濟拔沉淪。皆得離苦獲樂)。

然以不生之生。而現於有生之生(如來真凈妙體本來無生。因見一切眾生往來六道無有了期。故以示無生之體。化現於有生之類故也)。

以無相之相。而現於有相之相矣(真實之相。名之無相。以無相之理現於有相之中。乃化度眾生之相矣)。

客澄思凈默。移時不語(客聞言佛圓融要妙法門。清凈其心念。靜默過時不語)。

妙明曰。子于吾說不自決乎(子今聞我所言法要。不能自抉擇于理者乎)。

客曰。吾恐子以弘詞麗句而欺我也(我恐子以用弘大語句美麗言辭而欺瞞我也)。

妙明曰不然(不然此說)。

昔華嚴會上二乘聖人。皆是漏盡大阿羅漢(梵語阿羅漢。此云無學。昔者華嚴會上。佛說此經之時。聲聞緣覺二乘小聖。諸漏已盡。皆是煩惱斷盡阿羅漢)。

具八解脫(從任無礙。塵

【現代漢語翻譯】 現代漢語譯本：能及。情識名言無法企及，所以有不可思議的極致（至盡之教）。

所以佛陀利益眾生廣大（故，是解釋意義的詞，下同。普遍度化一切眾生，成就證悟一乘妙果，所以說廣大）。

滋潤萬物深遠（利益眾生的心，如同天降甘露，萬物都蒙受滋潤，所以說滋潤萬物深遠）。

籠罩億劫的生命（《華嚴經》說：張開廣大的教法之網，快速地將人天眾生安置於涅槃的彼岸）。

救濟拔除無邊的痛苦（隨著眾生的類別進行教化引導，救濟拔除沉淪的眾生，使他們都能脫離痛苦獲得快樂）。

然而以不生的實相，而顯現於有生的現象（如來真凈妙體本來沒有生滅，因為看到一切眾生往來於六道輪迴沒有止境，所以示現不生的本體，化現於有生的世界）。

以無相的實相，而顯現於有相的現象（真實的相，稱之為無相。以無相的真理顯現於有相之中，乃是化度眾生的現象）。

客人澄澈思緒，清凈默然，過了很久沒有說話。

妙明說：你對於我所說的，不能自己決斷嗎？（你現在聽我所說的法要，不能自己抉擇其中的道理嗎？）

客人說：我恐怕你用宏大的語句和華麗的辭藻來欺騙我啊！（我恐怕你用宏大的語句和美麗的言辭來欺瞞我啊！）

妙明說：不是這樣的（不是這樣的說法）。

過去華嚴法會上，二乘聖人，都是漏盡的大阿羅漢（梵語阿羅漢(Arhat)，這裡的意思是無學。過去華嚴法會上，佛陀宣講此經的時候，聲聞緣覺二乘小聖，諸漏已經斷盡，都是煩惱斷盡的阿羅漢）。

具足八解脫（從任無礙，塵）

【English Translation】 English version: Reachable. Emotional knowledge and verbal expressions cannot reach it, therefore there is an inconceivable extreme (the teaching of ultimate completeness).

Therefore, the Buddha's benefit to sentient beings is vast (』Therefore』 indicates a word of explanation. The same applies below. Universally delivering all sentient beings, accomplishing and realizing the wonderful fruit of the One Vehicle, hence it is called vast).

Nourishing all things deeply (The heart of benefiting all is like sweet dew falling from the sky, nourishing all things, hence it is called nourishing all things deeply).

Ensnaring the lives of billions of kalpas (The Avatamsaka Sutra says: Spreading a vast net of teachings, quickly placing humans and gods on the shore of Nirvana).

Rescuing and delivering boundless suffering (Transforming and guiding according to their kind, rescuing and delivering those who are sinking, enabling them all to leave suffering and attain happiness).

However, with the unproduced production, it appears in the produced production (The Tathagata's true pure and wonderful body is originally unproduced. Because it sees all sentient beings coming and going in the six realms without end, it manifests the unproduced essence in the realm of the produced).

With the signless sign, it appears in the signed sign (The true sign is called signless. The principle of signlessness appears in the midst of signs, which is the sign of transforming sentient beings).

The guest cleared his thoughts, became quiet and silent, and remained speechless for a long time.

Miaoming said: Are you not able to decide for yourself about what I have said? (Now that you have heard the essentials of the Dharma that I have spoken, are you not able to decide for yourself about the principles within them?)

The guest said: I am afraid that you are deceiving me with grand phrases and beautiful words! (I am afraid that you are deceiving me with grand phrases and beautiful words!)

Miaoming said: It is not so (It is not such a statement).

In the past, at the Avatamsaka assembly, the saints of the Two Vehicles were all Arhats (Arhat (梵語阿羅漢) in Sanskrit, here meaning 'no more learning'. In the past, when the Buddha was expounding this sutra at the Avatamsaka assembly, the Sravakas and Pratyekabuddhas, the lesser saints of the Two Vehicles, had exhausted all outflows and were all Arhats who had extinguished afflictions).

Possessing the eight liberations (From being unhindered, dust)

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類不能拘。故曰解脫。八者。一內有色觀。外有色解脫。二內無色觀。外色解脫。三凈解脫。四空無邊處解脫。五識無邊處解脫。六無所有處解脫。七非想處解脫。八想受滅處解脫也)。

獲六神通(獲得也。六神通者。一天眼通。二天耳通。三他心通。四神境通。五宿命通。六漏盡通)。

始聽華嚴圓滿教誨(此二乘聖人。初于華嚴會上。聞此圓教之理訓誨者也)。

目不睹佛身(睹者。見也。不見佛身)。

耳不聞佛語(聞者。聽也耳不聽佛語也)。

心不了法義(心不了知所說法之義味也)。

神迷意醉(如下云情惛是也)。

智暗情惛(其心神如不知東西南北。迷惑真如如明眼人入于黑暗之處。其情性惛而不明者也)。

茫然自失(茫茫然。渺漭而自失其身命者也)。

都無所覺知(蓋此圓教。唯大乘菩薩所知。其二乘小聖聞此法要。皆如盲如聾。故曰都無所知者也)。

后說入法界品。僅能領悟(僅才也。然後說入法界品中。僅才少有省悟也)。

且向之壅遏而後慧解者何也。以前之三十八品所被機性(壅塞而不通也。遏者遮也。謂先壅遏而不知。然後慧發解會者何謂也。蓋小機不能速領大法也。因前三十八品以多被大機性。故二乘

【現代漢語翻譯】 現代漢語譯本： 『類不能拘』，所以叫做解脫。八種解脫是：一、內有色想，外觀外色而得解脫；二、內無色想，外觀外色而得解脫；三、凈解脫；四、空無邊處解脫；五、識無邊處解脫；六、無所有處解脫；七、非想非非想處解脫；八、想受滅處解脫。

獲得六神通（獲得。六神通是：一、天眼通；二、天耳通；三、他心通；四、神境通；五、宿命通；六、漏盡通）。

開始聽聞《華嚴經》圓滿的教誨（這些二乘聖人，最初在華嚴法會上，聽聞這種圓滿教義的訓誨）。

眼睛看不見佛身（『睹』是看見的意思。看不見佛身）。

耳朵聽不見佛語（『聞』是聽的意思。耳朵聽不見佛語）。

內心不瞭解佛法的義理（內心不瞭解所說法義的含義）。

精神迷惑，意識昏醉（如下文所說的『情惛』就是這個意思）。

智慧昏暗，情感昏昧（他們的心神好像不知道東西南北，迷惑于真如，如同明眼人進入黑暗之處，他們的情性昏昧而不明白）。

茫然若失（茫茫然，渺茫而失去自身）。

完全沒有覺知（因為這種圓滿教義，只有大乘菩薩才能理解。那些二乘小聖聽聞這種佛法要義，都如同盲人聾子一般，所以說完全沒有覺知）。

後來宣講《入法界品》，才稍微能夠領悟（『僅』是才的意思。然後在宣講《入法界品》中，才稍微有些省悟）。

為什麼先是壅塞不通，然後才智慧開解呢？因為之前的三十八品所針對的根機（壅塞是不通暢。『遏』是遮擋的意思。說的是先壅塞而不理解，然後智慧開發才理解，這是為什麼呢？因為小根機不能快速領悟大法。因為之前的三十八品大多是針對大根機的，所以二乘……）

【English Translation】 English version: 'Categories cannot be rigidly defined.' Therefore, it is called liberation. The eight liberations are: 1. Having internal perception of form, one is liberated by contemplating external forms; 2. Having no internal perception of form, one is liberated by contemplating external forms; 3. Pure liberation; 4. Liberation from the sphere of infinite space (Akasa-anantyayana) ; 5. Liberation from the sphere of infinite consciousness (Vijnana-anantyayana); 6. Liberation from the sphere of nothingness (Akincanyayatana); 7. Liberation from the sphere of neither perception nor non-perception (Naiva-samjna-nasamjnayatana); 8. Liberation from the cessation of perception and sensation (Samjna-vedayita-nirodha).

Gaining the six supernormal powers (Abhijna) (Gaining. The six supernormal powers are: 1. Heavenly Eye (Divyacaksu); 2. Heavenly Ear (Divyasrotra); 3. Knowing the minds of others (Paracitta-jnana); 4. Supernormal powers (Rddhi-vidhi); 5. Knowing past lives (Purva-nivasanusmrti); 6. Exhaustion of outflows (Asravaksaya).

Beginning to hear the perfect teachings of the Avatamsaka Sutra (These Sravakas and Pratyekabuddhas (two vehicles), initially at the Avatamsaka assembly, heard the instructions of this perfect teaching).

Eyes do not see the Buddha's body (To 'see' means to perceive. Not seeing the Buddha's body).

Ears do not hear the Buddha's words (To 'hear' means to listen. Ears do not hear the Buddha's words).

The mind does not understand the meaning of the Dharma (The mind does not understand the meaning of the Dharma that is being taught).

Spirit confused, mind intoxicated (As the following says, 'emotional confusion' is this meaning).

Wisdom darkened, emotions confused (Their minds are as if they do not know east, west, south, or north, confused about the True Thusness (Tathata), like a sighted person entering a dark place, their emotions are confused and unclear).

Lost and bewildered (Confused and bewildered, losing themselves).

Completely without awareness (Because this perfect teaching is only understood by Mahayana Bodhisattvas. Those Sravakas and Pratyekabuddhas (two vehicles) who hear this essential Dharma are like the blind and deaf, so it is said they are completely without awareness).

Later, when the Chapter on Entering the Dharma Realm (Gandavyuha) was spoken, they were only able to comprehend a little (Only means just. Then, in the Chapter on Entering the Dharma Realm, they only had a little understanding).

Why is it that they were first obstructed and then gained wisdom and understanding? Because the dispositions of those addressed in the previous thirty-eight chapters (Obstructed means not flowing. 'Averted' means blocked. It refers to first being obstructed and not understanding, and then wisdom developing and understanding. Why is this? Because those of lesser capacity cannot quickly grasp the Great Dharma. Because the previous thirty-eight chapters were mostly addressed to those of great capacity, therefore the Sravakas and Pratyekabuddhas (two vehicles)...)

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不能知也)。

唯是入地大菩薩眾。理微言極不近常情(唯獨也唯是入十地位大菩薩。乃達至極微妙言辭。故不可以淺近尋常識情卜度也)。

非二乘聖人所履境界。故不可得聞也(此法。實不是聲聞緣覺小聖二乘所行所履之境界。故不可得而聞也)。

頗有菩薩。重與喻之。彼諸聖者抑而不信(頗少也。有菩薩重與譬喻說之。彼諸聖人。抑且猶有不能信者)。

聖情猶爾。況于子乎(爾者語助辭。二乘聖人重重譬喻說。尚乃不知不信何比。況于子乎)。

客曰。聖且不了。子奚知乎(爰者何也。客反徴曰。聖人尚且不知。子何能知乎)。

妙明曰。以聖智言之。則大凡不及於小聖(聖智者。二乘小聖。善具神變。自在無礙。因耽此故於大乘而不能行也。大心凡夫。由無神通故不及於小聖也)。

以根性言之。則小聖不及於大凡(上根上信凡夫。行菩薩行修大乘道。不立階級。直至正覺。是小聖不及大凡也)。

由根有大小。而性有厚薄(上根人意氣高遠。下根人意氣微劣。故有大小厚薄之分)。

吾以通道崇篤深忍欲樂故。于大法能略其知也(我因信此道理。崇高而篤實。所以深忍私慾世樂戒而不貪。又於此大乘法中。略少而知也)。

如其蔓演。

【現代漢語翻譯】 現代漢語譯本： 不能知曉的)。

只有入地（指登地，即證得初地以上的菩薩果位）的大菩薩眾才能理解。其中的道理精微，言辭深奧，不符合常人的思維（唯獨是證入十地位的大菩薩，才能通達極其微妙的言辭。因此不可以用淺顯尋常的認識和情感來揣測）。

不是聲聞、緣覺二乘聖人所能達到的境界，所以不可能聽聞到（這種法，實在不是聲聞、緣覺小乘聖人所能修行和達到的境界，所以不可能聽聞到）。

如果再三用比喻來說明，那些聖者還是會抑制自己而不相信（如果再三用譬喻來說明，那些聖人，還是不能相信）。

聖人的理解尚且如此，更何況是你呢（『爾』是語氣助詞。二乘聖人經過重重譬喻說明，尚且不知不信，更何況是你呢）。

客人說：聖人尚且不瞭解，你又怎麼知道呢（『爰』是『何』的意思。客人反問說：聖人尚且不知，你又怎麼能知道呢）。

妙明說：用聖人的智慧來說，那麼大凡（指大乘凡夫）不如小聖（指二乘聖人）（二乘小聖，善於運用神通變化，自在無礙，因為沉溺於此，所以不能行於大乘。大心凡夫，因為沒有神通，所以不如小聖）。

用根性來說，那麼小聖不如大凡（上根器、有堅定信仰的凡夫，修行菩薩行，修習大乘道，不拘泥於階級，直至證得正覺，這是小聖不如大凡）。

由於根器有大小，而根性有厚薄（上根器的人意氣高遠，下根器的人意氣微弱，所以有大小厚薄之分）。

我因為信奉佛道崇高而篤實，所以能夠深深地忍受私慾和世俗的享樂，不貪戀戒律，因此對於大乘佛法能夠略微知曉一些（我因為相信這個道理，崇高而篤實，所以能夠深深地忍受私慾和世俗的享樂，不貪戀戒律。又因為對於大乘佛法，略微知曉一些）。

如果加以蔓延闡述，

【English Translation】 English version: cannot be known).

Only the Bodhisattvas who have entered the Bhumi (Bhumis, referring to the stages of a Bodhisattva's path, specifically those who have attained the first Bhumi or higher) can understand this. The principles are subtle and the words are profound, not in line with ordinary thinking (Only the great Bodhisattvas who have entered the ten Bhumis can comprehend the extremely subtle words. Therefore, it cannot be measured by shallow and ordinary knowledge and emotions).

It is not a realm that Sravakas (hearers) and Pratyekabuddhas (solitary realizers), the two vehicles of saints, can reach, so it is impossible to hear about it (This Dharma is truly not a realm that the Sravakas and Pratyekabuddhas, the lesser saints of the two vehicles, can practice and reach, so it is impossible to hear about it).

Even if one repeatedly uses metaphors to explain it, those saints will still suppress themselves and not believe it (Even if one repeatedly uses metaphors to explain it, those saints still cannot believe it).

The understanding of the saints is like this, let alone you ('Er' is a modal particle. The Sravakas and Pratyekabuddhas, even after repeated metaphorical explanations, still do not know or believe, let alone you).

The guest said: The saints still do not understand, how do you know ('A Yuan' means 'how'. The guest retorted: The saints still do not know, how can you know).

Miaoming said: In terms of the wisdom of the saints, then the ordinary person of the Mahayana is not as good as the lesser saint (the Sravakas and Pratyekabuddhas) (The lesser saints of the two vehicles are good at using supernatural powers and transformations, and are free and unhindered. Because they are addicted to this, they cannot practice the Mahayana. Ordinary people with great aspirations are not as good as the lesser saints because they do not have supernatural powers).

In terms of root nature, then the lesser saint is not as good as the ordinary person of the Mahayana (Ordinary people with superior roots and firm faith practice the Bodhisattva path, cultivate the Mahayana path, do not adhere to stages, and directly attain perfect enlightenment. This is why the lesser saint is not as good as the ordinary person of the Mahayana).

Because the root nature has sizes, and the disposition has thickness (People with superior roots have lofty aspirations, while people with inferior roots have weak aspirations, so there are differences in size and thickness).

Because I believe in the Buddha's path with loftiness and sincerity, I can deeply endure selfish desires and worldly pleasures, and do not crave precepts, so I can know a little about the Mahayana Dharma (Because I believe in this principle, loftily and sincerely, I can deeply endure selfish desires and worldly pleasures, and do not crave precepts. Also, because I know a little about the Mahayana Dharma).

If it is spread and elaborated,

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以俟多聞(若有牽引枝蔓而詳演其義。以俟廣識多聞者也)。

問佛第三(此篇。因第二篇中。言佛既有姓名因何不稱。故曰問佛)

客曰。彼既有姓。舍而不稱。複稱為佛。其義何也。

妙明曰。此乃大聖人之謚號也(史記。謚法者行之跡也。號者功之表也。有大功則稱謚號)。

凡號有十。謂如來(仿同先跡)應供(堪為福田)正遍知(達偽通真)。

明行足(果從因得)善逝(妙往菩提)世間解無上士(窮盡法界)調御丈夫(降產生道)天人師(應機說法)佛(三覺圓明)世尊(出世獨尊)。

以號稱之。故名曰佛。猶三皇之與五帝。稱號而不稱姓也(三皇者。伏羲神農軒轅也。五帝者。少昊顓頊高辛唐堯虞舜也。皆有姓名而唯稱號)。

佛者覺也(梵語佛陀。此云覺也)。

其義有三。自覺覺他覺行圓滿(自覺者。自利也。覺他者利他也。覺行圓滿者。謂自他俱利也)。

以三祇滿(梵語祗。此云劫也。諸佛皆修三無量劫。方得功行圓滿)。

三界出(不被欲界色界無色界所拘。故曰出也)。

三身具(清凈法身圓滿報身三類化身。三身既圓。故曰具也)。

三智朗(生空智。法空智。俱空智。三智既明。故曰朗也)。

【現代漢語翻譯】 現代漢語譯本： 以俟多聞（等待博學多聞的人來牽引枝蔓，詳細闡述其中的含義）。

問佛第三（此篇是因為第二篇中，說到佛既然有姓名，為何不稱呼，所以才問佛）。

客人問：『既然佛有姓，捨棄不用，反而稱呼為佛，這是什麼意思呢？』

妙明回答說：『這是對大聖人的謚號（《史記》說，謚法是根據人的行為來評定的，號是用來表彰功績的。有大功德的人就稱謚號）。』

『凡是號有十種，即如來（Tathagata，倣傚過去諸佛的足跡），應供（Arhat，堪受人天供養），正遍知（Samyak-sambuddha，通達真偽），明行足（Vidya-charana-sampanna，果報從因行而來），善逝（Sugata，美妙地前往菩提），世間解（Lokavidu，窮盡世間法），無上士（Anuttara-purusa-damya-sarathi，無上的調御丈夫），調御丈夫（Purusa-damya-sarathi，降伏煩惱，成就道業），天人師（Sasta deva-manusyanam，應機說法），佛（Buddha，三覺圓滿），世尊（Bhagavan，出世間獨一無二的尊者）。』

『用號來稱呼，所以叫做佛，就像三皇和五帝一樣，有姓名卻只用稱號（三皇是伏羲、神農、軒轅，五帝是少昊、顓頊、高辛、唐堯、虞舜，他們都有姓名，但只用稱號）。』

『佛』的意思是『覺悟』（梵語Buddha，這裡翻譯為覺悟）。

其中的含義有三種：自覺、覺他、覺行圓滿（自覺是自利，覺他是利他，覺行圓滿是指自利利他都圓滿）。

用三大阿僧祇劫來圓滿（梵語Ghi，這裡翻譯為劫。諸佛都要修行三大無量劫，才能功行圓滿）。

超出三界（不被欲界諸煩惱所束縛，所以說超出）。

具備三身（清凈法身、圓滿報身、三類化身，三身既然圓滿，所以說具備）。

三智明朗（生空智、法空智、俱空智，三智既然明瞭，所以說明朗）。

【English Translation】 English version: To await further learning (awaiting those with extensive knowledge to elaborate on its meaning in detail).

Questioning the Buddha, Part Three (This section arises from the second part, which questions why the Buddha's name is not used, given that he has one; hence, 'Questioning the Buddha').

The guest asks, 'Since he has a name, why is it abandoned and instead he is called Buddha? What is the meaning of this?'

Miaoming replies, 'This is an honorary title for a great sage (The Records of the Grand Historian state that posthumous titles are based on one's actions, and titles are a manifestation of one's merits. Those with great merit are given honorary titles).'

'There are ten titles in all, namely Tathagata (如來, one who follows the path of previous Buddhas), Arhat (應供, worthy of offerings), Samyak-sambuddha (正遍知, perfectly and completely enlightened), Vidya-charana-sampanna (明行足, complete in knowledge and conduct), Sugata (善逝, well-gone), Lokavidu (世間解, knower of the world), Anuttara-purusa-damya-sarathi (無上士, unsurpassed trainer of beings), Purusa-damya-sarathi (調御丈夫, tamer of men), Sasta deva-manusyanam (天人師, teacher of gods and humans), Buddha (佛, enlightened in the three aspects of awakening), and Bhagavan (世尊, world-honored one).'

'He is addressed by these titles, hence the name Buddha, just like the Three Sovereigns and Five Emperors, who are known by their titles rather than their names (The Three Sovereigns are Fuxi, Shennong, and Xuanyuan; the Five Emperors are Shaohao, Zhuanxu, Gaoxin, Tangyao, and Yushun. They all had names but are only known by their titles).'

'Buddha' means 'awakened' (Buddha in Sanskrit, translated here as 'awakened').

Its meaning has three aspects: self-awakening, awakening others, and complete awakening and practice (self-awakening is self-benefit, awakening others is benefiting others, and complete awakening and practice means benefiting both oneself and others).

Accomplished through three asamkhya kalpas (梵語Ghi, here translated as kalpa. All Buddhas cultivate for three countless kalpas to perfect their merits and practices).

Transcending the three realms (not bound by the desires of the desire realm, hence 'transcending').

Possessing the three bodies (the pure Dharmakaya, the perfect Sambhogakaya, and the three types of Nirmanakaya; since the three bodies are complete, hence 'possessing').

The three wisdoms are clear (wisdom of the emptiness of self, wisdom of the emptiness of phenomena, and wisdom of the emptiness of both; since the three wisdoms are clear, hence 'clear').

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三覺明(自覺。覺他。覺行圓滿三覺洞照。故曰明也)。

三德圓(般若。法身。解脫。皆具故曰圓也)。

三常備(凝然常。不斷常。化身常即法報化三身。三常既具。故曰備也)。

圓十善(一不殺生。二不倫盜。三不邪淫。四不兩舌。五不惡口。六不綺語。七不妄言。八不貪慾。九不瞋恚。十不邪見。離此十惡即成十善。故曰圓也)。

滿十度(佈施。持戒。忍辱。精進禪定。智慧。方便。大愿。大力。大智。圓此十度。故曰滿也)。

超十地(歡喜地。離垢地。發光地。焰慧地難勝地。現前地。遠行地。不動地。善惠地法雲地。超越十地。證等妙二覺故曰超也)。

具十身(菩提身。愿身。化身。力持身。相好身。威勢身。意生身。福德身。智身。備此十身。故曰具也)。

備十方(是處非處力。知業力。三昧力。知根力。知欲力。知性力。至道力。宿命力。天眼力。無漏力。十力既完故曰備也)。

明十智(一世信智。二法智。三類智。四苦智。五集智六滅智七道智八他心智九盡智十無生智十智洞然。故曰明也)。

嚴十號(一如來。二應供。三正遍知。四明行足。五善逝。六世間解無上士。七調御丈夫。八天人師。九佛。十世尊也。威重所尊。

【現代漢語翻譯】 現代漢語譯本 三覺明（自覺，覺他，覺行圓滿三種覺悟洞徹照耀，所以稱為『明』）。 三德圓（般若（Prajna，智慧），法身（Dharmakaya，佛的法性之身），解脫（Moksha，從輪迴中解脫），都具備，所以稱為『圓』）。 三常備（凝然常，不斷常，化身常，即法身（Dharmakaya），報身（Sambhogakaya），化身（Nirmanakaya）三身。三種常住都具備，所以稱為『備』）。 圓十善（一不殺生，二不偷盜，三不邪淫，四不兩舌，五不惡口，六不綺語，七不妄言，八不貪慾，九不瞋恚，十不邪見。遠離這十種惡行就成就十種善行，所以稱為『圓』）。 滿十度（佈施（Dana，給予），持戒（Shila，道德行為），忍辱（Kshanti，忍耐），精進（Virya，活力），禪定（Dhyana，冥想），智慧（Prajna，洞察力），方便（Upaya，善巧方法），大愿（Pranidhana，誓願），大力（Bala，力量），大智（Jnana，知識）。圓滿這十種波羅蜜，所以稱為『滿』）。 超十地（歡喜地（Pramudita，喜悅），離垢地（Vimala，無垢），發光地（Prabhakari，光明），焰慧地（Arcismati，火焰智慧），難勝地（Sudurjaya，難以征服），現前地（Abhimukhi，現前），遠行地（Duramgama，遠行），不動地（Acala，不動），善慧地（Sadhumati，善慧），法雲地（Dharmamegha，法雲）。超越這十地，證得等覺和妙覺，所以稱為『超』）。 具十身（菩提身（Bodhi-kaya，覺悟之身），愿身（Pranidhana-kaya，願力之身），化身（Nirmana-kaya，化現之身），力持身（Bala-dhari-kaya，力量之身），相好身（Lakshana-anuvyanjana-kaya，具有三十二相和八十種好的身），威勢身（Adhipatya-kaya，威勢之身），意生身（Manomaya-kaya，意念所生之身），福德身（Punya-kaya，福德之身），智身（Jnana-kaya，智慧之身）。具備這十身，所以稱為『具』）。 備十方（是處非處力，知業力，三昧力（Samadhi-bala，禪定力），知根力，知欲力，知性力，至道力，宿命力，天眼力，無漏力。十種力量完備，所以稱為『備』）。 明十智（一世信智，二法智，三類智，四苦智，五集智，六滅智，七道智，八他心智，九盡智，十無生智。十種智慧洞徹明瞭，所以稱為『明』）。 嚴十號（一如來（Tathagata，如實而來者），二應供（Arhat，值得供養者），三正遍知（Samyaksambuddha，正等覺者），四明行足（Vidyacharana-sampanna，智慧和德行圓滿者），五善逝（Sugata，善於逝世者），六世間解（Lokavidu，瞭解世間者），七無上士（Anuttara-purusa，無上之人），八調御丈夫（Purusadamyasarathi，調御丈夫者），九佛（Buddha，覺悟者），十世尊（Bhagavan，世間所尊重者）。威嚴而受人尊敬）。

【English Translation】 English version Threefold Enlightenment (Self-enlightenment, enlightening others, and the perfect fulfillment of enlightenment and practice, hence called 'Enlightenment'). Threefold Virtue Complete (Prajna (wisdom), Dharmakaya (the body of the Dharma), and Moksha (liberation), all are possessed, hence called 'Complete'). Three Constant Presences (Constant in stillness, constant without cessation, and constant in transformation, namely the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. Having these three constants, hence called 'Presence'). Perfect Ten Virtues (1. Not killing, 2. Not stealing, 3. Not engaging in sexual misconduct, 4. Not engaging in divisive speech, 5. Not engaging in harsh speech, 6. Not engaging in frivolous speech, 7. Not lying, 8. Not being greedy, 9. Not being angry, 10. Not holding wrong views. Abandoning these ten evils constitutes the ten virtues, hence called 'Perfect'). Full Ten Perfections (Dana (giving), Shila (moral conduct), Kshanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom), Upaya (skillful means), Pranidhana (vow), Bala (strength), Jnana (knowledge). Fulfilling these ten perfections, hence called 'Full'). Transcending Ten Grounds (Pramudita (Joyful), Vimala (Immaculate), Prabhakari (Luminous), Arcismati (Radiant Wisdom), Sudurjaya (Difficult to Conquer), Abhimukhi (Manifest), Duramgama (Far-Reaching), Acala (Immovable), Sadhumati (Good Wisdom), Dharmamegha (Cloud of Dharma). Transcending these ten grounds, attaining Equal Enlightenment and Wonderful Enlightenment, hence called 'Transcending'). Possessing Ten Bodies (Bodhi-kaya (Enlightenment Body), Pranidhana-kaya (Vow Body), Nirmana-kaya (Transformation Body), Bala-dhari-kaya (Power-sustaining Body), Lakshana-anuvyanjana-kaya (Body with marks and characteristics), Adhipatya-kaya (Dominion Body), Manomaya-kaya (Mind-made Body), Punya-kaya (Merit Body), Jnana-kaya (Wisdom Body). Possessing these ten bodies, hence called 'Possessing'). Complete Ten Powers (Power of knowing what is possible and impossible, power of knowing the results of actions, Samadhi-bala (power of concentration), power of knowing faculties, power of knowing desires, power of knowing natures, power of knowing the path to liberation, power of knowing past lives, power of knowing the divine eye, power of knowing the exhaustion of defilements. Having these ten powers complete, hence called 'Complete'). Clear Ten Wisdoms (1. Wisdom of worldly belief, 2. Wisdom of Dharma, 3. Wisdom of categories, 4. Wisdom of suffering, 5. Wisdom of accumulation, 6. Wisdom of cessation, 7. Wisdom of the path, 8. Wisdom of others' minds, 9. Wisdom of exhaustion, 10. Wisdom of non-arising. These ten wisdoms are clearly understood, hence called 'Clear'). Solemn Ten Titles (1. Tathagata (Thus Gone One), 2. Arhat (Worthy One), 3. Samyaksambuddha (Perfectly Enlightened One), 4. Vidyacharana-sampanna (Perfect in wisdom and conduct), 5. Sugata (Well-Gone One), 6. Lokavidu (Knower of the World), 7. Anuttara-purusa (Unsurpassed One), 8. Purusadamyasarathi (Tamer of Beings), 9. Buddha (Enlightened One), 10. Bhagavan (World-Honored One). Venerated and respected).

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故曰嚴也)。

方名為佛(總結上文意具上如許功德方名為佛)。

佛有三身。此約報化而言(以此約指報身化身而說)。

法身則非子所聞也(若言法身之理。不當與子所聞聽也)。

客曰。因欲聞之(客堅執固要聽聞也)。

妙明曰。切聞法身者(此下形容法身之妙)。

謂諸如來真凈法界(真凈法界者。即法身之理)。

神明之本。造化之根(神明之本者。即真凈妙明之本體也。造化之根者。即至聖神化之根源也。此乃諸佛之境界也)。

镕冶兩儀。爐錘萬有(此喻造化為大冶。莊子以天地為大爐。以造化為大冶。若镕銷而鑄之。兩儀乃陰陽升降之理即一動一靜之法。亦如良工鑄物必以爐鞴鉗錘。作諸器皿。皆從方寸之間而發生。此喻法身邊事)。

大而無外(法身之理。包含天地。故曰無外)。

微而無內(法身微妙。比類鄰虛之塵。亦無其內)。

曠而無端(曠者。昭明廣大之儀法身之理。然昭明廣大而無端緒可觀)。

杳而無對(杳者。冥暗深寂之貌。法身之妙。冥暗深寂而無可等對者)。

萬象之以所生(萬象之類。皆從法身所生)。

五音之以所成(樂星圖譜云。五音者。宮商角徵羽也。而配合五行。宮土

【現代漢語翻譯】 故曰嚴也（所以說它是莊嚴的）。

方名為佛（總結上文，具備上述功德才能稱為佛）。

佛有三身。此約報化而言（這裡約略地指報身和化身來說）。

法身則非子所聞也（如果說法身的道理，不應當是你所能聽聞的）。

客曰。因欲聞之（客人堅持一定要聽聞）。

妙明曰。切聞法身者（下面形容法身的奧妙）。

謂諸如來真凈法界（真凈法界者，即法身的道理）。

神明之本，造化之根（神明之本者，即真凈妙明的本體。造化之根者，即至聖神化的根源。此乃諸佛之境界）。

镕冶兩儀，爐錘萬有（這裡比喻造化為大冶爐。《莊子》以天地為大爐，以造化為大冶爐，好像熔化銷燬而鑄造它們。兩儀乃陰陽升降的道理，即一動一靜的法則。也像好的工匠鑄造器物，必定用爐火、風箱、鉗子、錘子，製作各種器皿，都從方寸之間而發生。這裡比喻法身邊的事情）。

大而無外（法身的道理，包含天地，所以說沒有外部）。

微而無內（法身微妙，比作鄰近虛空的微塵，也沒有內部）。

曠而無端（曠，是昭明廣大的儀態，法身的道理。然而昭明廣大而沒有端緒可以觀察）。

杳而無對（杳，是冥暗深寂的樣貌。法身的奧妙，冥暗深寂而無可比對）。

萬象之以所生（萬象之類，都從法身所生）。

五音之以所成（樂星圖譜說，五音是宮、商、角、徵、羽，而配合五行，宮屬土）

【English Translation】 Therefore, it is called 'solemn' (故曰嚴也) (That's why it is said to be solemn).

Then it is named Buddha (方名為佛) (Summarizing the above, only by possessing the above merits can one be called a Buddha).

The Buddha has three bodies. This refers to the Reward Body and the Manifestation Body (佛有三身。此約報化而言) (This roughly refers to the Reward Body (報身) and the Manifestation Body (化身)).

The Dharmakaya (法身) is not something you have heard (法身則非子所聞也) (If we talk about the principle of Dharmakaya, it is not something you should be able to hear).

The guest said, 'I wish to hear it' (客曰。因欲聞之) (The guest insisted on hearing it).

Miaoming (妙明) said, 'To truly hear about the Dharmakaya' (妙明曰。切聞法身者) (Below describes the wonders of the Dharmakaya).

It refers to the True and Pure Dharmadhatu of all Tathagatas (謂諸如來真凈法界) (The True and Pure Dharmadhatu (真凈法界) is the principle of the Dharmakaya).

The origin of spiritual intelligence, the root of creation (神明之本，造化之根) (The origin of spiritual intelligence (神明之本) is the essence of True Purity and Wonderful Brightness. The root of creation (造化之根) is the source of the holiness and spiritual transformation. This is the realm of all Buddhas).

Melting and forging the two principles, hammering all existence (镕冶兩儀，爐錘萬有) (This metaphor uses creation as a great furnace. Zhuangzi (莊子) uses heaven and earth as a great furnace, and creation as a great forge, as if melting and destroying them to cast them. The two principles (兩儀) are the principles of the rise and fall of yin and yang, that is, the law of one movement and one stillness. It is also like a good craftsman casting objects, who must use furnace fire, bellows, tongs, and hammers to make various utensils, all of which originate from within a square inch. This is a metaphor for the affairs surrounding the Dharmakaya).

So large that there is no outside (大而無外) (The principle of the Dharmakaya encompasses heaven and earth, so it is said that there is no outside).

So subtle that there is no inside (微而無內) (The Dharmakaya is subtle, compared to a speck of dust near emptiness, it also has no inside).

So vast that there is no end (曠而無端) (Vast (曠) is the appearance of illuminating and vast demeanor, the principle of the Dharmakaya. However, it is illuminating and vast, yet there are no clues to observe).

So remote that there is no counterpart (杳而無對) (Remote (杳) is the appearance of darkness and deep stillness. The wonder of the Dharmakaya is dark, still, and incomparable).

All phenomena are born from it (萬象之以所生) (All kinds of phenomena are born from the Dharmakaya).

The five tones are formed from it (五音之以所成) (The Music Star Chart says that the five tones are Gong (宮), Shang (商), Jiao (角), Zhi (徵), and Yu (羽), and they are matched with the five elements, with Gong belonging to Earth).

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也。商金。角木徴火。羽水。此五音五行。亦從此理所產生)。

生而無始(真如之理。本無所始)。

成而無終(妙有之體。亦無所終)。

無始無終(結上兩句。復引下辭。既無所始。亦無所終)。

無皦無昧(法身之理。非明非暗)。

無兆無眹(虛靈本體。無機徴萌兆之朕)。

無名無跡(無相之理。故無名字及軌跡也)。

無縱無廣(佛真法身猶若虛空。豈有縱之南北。廣之東西。四方可比擬哉)。

無豎無橫(圓通大虛遍一切處。何橫豎之拘哉)。

無方無維(真空妙有遍一切處。豈於四方四維而可度乎)。

無小無大(清凈本然包含法界。豈能大小之等量哉)。

無相無性(法身之妙。無相可觀。無性可據)。

無滅無生(真空妙理。本無生滅)。

無染無凈(妙體真空。豈有染凈)。

本來寂靜(元常本來如如。故曰寂靜)。

自性涅槃(真常湛然不隨物化。故曰自性涅槃)。

非過去(然現涅槃本無所動。故曰非過去)。

非未來(聞見錄。邵子云。身在天地後心在天地先。天地自我出。其餘勿足言。豈有未來之理哉)。

非現在(古德云。三世覓心心不有。心不有處妄元無妄

【現代漢語翻譯】 現代漢語譯本 也（宮音，五音之一）。商金（五行之一）。角木徴火（五行之一）。羽水（五行之一）。此五音五行，亦從此理所產生）。

生而無始（真如之理，本無所始）。

成而無終（妙有之體，亦無所終）。

無始無終（結上兩句，復引下辭。既無所始，亦無所終）。

無皦無昧（法身之理，非明非暗）。

無兆無眹（虛靈本體，無機徴萌兆之朕）。

無名無跡（無相之理，故無名字及軌跡也）。

無縱無廣（佛真法身猶若虛空，豈有縱之南北，廣之東西，四方可比擬哉）。

無豎無橫（圓通大虛遍一切處，何橫豎之拘哉）。

無方無維（真空妙有遍一切處，豈於四方四維而可度乎）。

無小無大（清凈本然包含法界，豈能大小之等量哉）。

無相無性（法身之妙，無相可觀，無性可據）。

無滅無生（真空妙理，本無生滅）。

無染無凈（妙體真空，豈有染凈）。

本來寂靜（元常本來如如，故曰寂靜）。

自性涅槃（真常湛然不隨物化，故曰自性涅槃）。

非過去（然現涅槃本無所動，故曰非過去）。

非未來（聞見錄。邵子云。身在天地後心在天地先。天地自我出。其餘勿足言。豈有未來之理哉）。

非現在（古德云。三世覓心心不有。心不有處妄元無妄

【English Translation】 English version 'Ye' (Gong tone, one of the five tones). 'Shang' metal (one of the five elements). 'Jiao' wood, 'Zhi' fire (one of the five elements). 'Yu' water (one of the five elements). These five tones and five elements are also generated from this principle).

Born without beginning (The principle of True Thusness, inherently without beginning).

Formed without end (The essence of Wonderful Existence, also without end).

Without beginning, without end (Concluding the above two sentences, and introducing the following words. Since there is no beginning, there is also no end).

Without brightness, without darkness (The principle of the Dharma body, neither bright nor dark).

Without omen, without sign (The spiritual and empty essence, without the slightest sign of opportunity or omen).

Without name, without trace (The principle of no-form, therefore without name or trace).

Without length, without breadth (The true Dharma body of the Buddha is like empty space. How can it be compared to length in the north-south direction or breadth in the east-west direction?).

Without vertical, without horizontal (Perfect and all-pervading emptiness fills all places. Why be constrained by vertical or horizontal?).

Without direction, without dimension (True emptiness and wonderful existence pervade all places. How can it be measured by the four directions and four dimensions?).

Without small, without large (Pure and inherent, encompassing the Dharma realm. How can it be measured by size?).

Without form, without nature (The wonder of the Dharma body, without form to observe, without nature to rely on).

Without extinction, without birth (The wonderful principle of true emptiness, inherently without birth or extinction).

Without defilement, without purity (The wonderful essence of true emptiness, how can there be defilement or purity?).

Originally tranquil (The original constant is inherently Suchness, therefore it is called tranquil).

Self-nature Nirvana (True constant and serene, not changing with things, therefore it is called Self-nature Nirvana).

Not past (However, the present Nirvana is inherently unmoving, therefore it is called not past).

Not future (Records of Hearing and Seeing. Shaozi said, 'The body is after heaven and earth, the mind is before heaven and earth. Heaven and earth come from me, the rest is not worth mentioning.' How can there be a principle of the future?).

Not present (An ancient virtuous one said, 'Searching for the mind in the three times, the mind is not found. Where the mind is not, delusion is originally without delusion.'

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元無處即菩提。涅槃生死本平等。若是則現在亦無可處也)。

非系非離系(此後重明法身之妙也。法身不著繫縛。亦不著于不繫縛)。

非縛非解脫(既不著縛。亦不著于解脫)。

非苦非樂(實際理地不受一塵。何苦樂之所致哉)。

非不苦非不樂(亦不著于不苦亦不著于不樂也)。

非色非心(虛靈本覺不屬於色相。亦不屬於心相也)。

非不色非不心(法身之理。靜則似無動則還有。然雖如是。亦不著于不色不心也)。

非理非事(不是理不是事)。

非不理非不事(無不是理無不是事)。

唯是一味(心佛共眾生。是三無差別。喻如海納百川其味唯一)。

而非一味(亦不執著於一味矣)。

遍一切處(法身猶如虛空。無處不有。故曰遍一切處)。

而非一切處(而亦不著遍一切處)。

妙體常圓(真常妙體。在凡不減在聖不增。卓然而常圓滿也)。

而非常圓(亦不著于常圓)。

湛若虛空(法身之理。澄湛猶若虛空)。

而非處空(亦不比擬頑空)。

清凈無為(清凈本然本非作為)。

而無不為(法身常寂。為度生故亦若有為)。

有情無情(有情者。一切含靈也。無情者

【現代漢語翻譯】 現代漢語譯本 『元無處即菩提』（根本上來說，沒有一個地方不是覺悟之地，菩提指覺悟）。『涅槃生死本平等』（涅槃和生死從本質上來說是平等的）。如果這樣理解，那麼現在也沒有任何地方可以執著）。

『非系非離系』（這之後再次闡明法身的奧妙。法身不執著于繫縛，也不執著于不繫縛）。

『非縛非解脫』（既不執著于束縛，也不執著于解脫）。

『非苦非樂』（在實際的真理層面，不受任何塵埃的影響，哪裡會有苦樂的產生呢）。

『非不苦非不樂』（也不執著于不苦，也不執著于不樂）。

『非色非心』（虛靈的本覺不屬於色相，也不屬於心相）。

『非不色非不心』（法身的道理，靜止時好像沒有，動起來好像又有。然而即使是這樣，也不執著于不色不心）。

『非理非事』（不是理，也不是事）。

『非不理非不事』（沒有不是理的，沒有不是事的）。

『唯是一味』（心、佛與眾生，這三者沒有差別。比喻就像大海容納百川，其味道只有一個）。

『而非一味』（也不執著于唯一的味道）。

『遍一切處』（法身猶如虛空，無處不在。所以說遍一切處）。

『而非一切處』（但也不執著于遍一切處）。

『妙體常圓』（真常的妙體，在凡夫身上不會減少，在聖人身上也不會增加，獨立存在且常圓滿）。

『而非常圓』（也不執著于常圓）。

『湛若虛空』（法身的道理，澄澈清凈猶如虛空）。

『而非處空』（也不比擬於頑空）。

『清凈無為』（清凈是本然的，本來就不是人為造作的）。

『而無不為』（法身常處於寂靜狀態，爲了度化眾生，也好像有所作為）。

『有情無情』（有情，指的是一切有情識的生命。無情，指的是

【English Translation】 English version 『Originally, there is no place that is not Bodhi』 (Fundamentally, there is no place that is not the place of enlightenment; Bodhi refers to enlightenment). 『Nirvana and Samsara are essentially equal』 (Nirvana and Samsara are equal in essence). If understood this way, then there is nothing to cling to even now).

『Neither bound nor unbound』 (This further clarifies the subtlety of Dharmakaya. Dharmakaya does not cling to bondage, nor does it cling to non-bondage).

『Neither bondage nor liberation』 (Neither clinging to bondage, nor clinging to liberation).

『Neither suffering nor joy』 (In the realm of actual truth, it is unaffected by any dust; how can suffering and joy arise?).

『Neither not-suffering nor not-joy』 (Neither clinging to not-suffering, nor clinging to not-joy).

『Neither form nor mind』 (The spiritual original awareness does not belong to form, nor does it belong to mind).

『Neither not-form nor not-mind』 (The principle of Dharmakaya, when still, seems to be absent, but when moving, seems to be present. However, even so, it does not cling to not-form or not-mind).

『Neither principle nor event』 (It is neither principle nor event).

『Neither not-principle nor not-event』 (There is nothing that is not principle, and nothing that is not event).

『Only one flavor』 (Mind, Buddha, and sentient beings, these three are without difference. It is like the ocean accepting hundreds of rivers, its taste is only one).

『And yet not one flavor』 (Also not clinging to the one flavor).

『Pervading all places』 (Dharmakaya is like empty space, present everywhere. Therefore, it is said to pervade all places).

『And yet not all places』 (But also not clinging to pervading all places).

『Wonderful essence always complete』 (The true and constant wonderful essence, does not decrease in ordinary beings, nor does it increase in sages, standing alone and always complete).

『And yet not always complete』 (Also not clinging to always complete).

『Clear like empty space』 (The principle of Dharmakaya, clear and pure like empty space).

『And yet not abiding in emptiness』 (Also not comparing to inert emptiness).

『Pure and non-doing』 (Purity is natural, originally not contrived).

『And yet nothing is not done』 (Dharmakaya is always in a state of stillness, but for the sake of saving sentient beings, it also seems to be doing).

『Sentient and non-sentient』 (Sentient refers to all living beings with consciousness. Non-sentient refers to

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。闡提也。然闡提有情。而不明真理若無情也)。

平等共有(結上句義。金剛經云。是法平等也)。

以如是等無量行相(用如上所言。喻無量行相)。

而非行相(雖用無量行相以喻之。實不著於行相也)。

應正了知名法身佛(總結上文意。當如上真正了知。方才名為法身佛也)。

客曰。法身之義盡在此乎(法身義理。盡在此言乎)。

妙明曰。抑未也(抑然而未盡也)。

夫法身者(此下復明法身之妙)。

離四句絕百非(四句者。有句。無句。亦有句。亦無句。非有句非無句也。百非者。四四相資一十六。三世共有四十八已起未起九十六四種根本百法。謂但著一法即非也。故曰百非)。

動念則隔(動念則情生。情生則智隔)。

強言則乖(強上聲強言則不合理但著言說則乖離也)。

脫聲塵(脫離耳界聲塵)。

離文字(離去語言文字)。

而語默動靜。皆不可得而親也(有言曰語。無言曰默。體搖曰動。心寂曰靜於此語默動靜之間。皆不可得而親近也)。

蓋以法身離言(總結上文意。大蓋法身離言語。如雲不著見聞覺知故也)。

離言亦非法身也(若離語言之外別求法身。亦非法身。如雲不離見聞

【現代漢語翻譯】 現代漢語譯本： 闡提（icchantika，斷善根者）啊。然而闡提有情，卻不明真理，如同無情之物一樣。

平等共有（總結上句的意義。《金剛經》說：『是法平等，無有高下』）。

以如是等無量行相（用如上所說的，比喻無量的行相）。

而非行相（雖然用無量的行相來比喻它，實際上並不執著于任何行相）。

應正了知名法身佛（總結上文的意義，應當如上真正了知，才可稱為法身佛）。

客曰：法身的意義完全在此嗎？（法身的義理，完全在此所說的嗎？）

妙明曰：抑未也（然而還沒有完全表達）。

夫法身者（下面進一步闡明法身的奧妙）。

離四句絕百非（四句者：有句、無句、亦有句亦無句、非有句非無句。百非者：四四相資成十六，三世共有四十八，已起未起九十六，四種根本百法。意思是說，只要執著于任何一法，就是錯誤的，所以說『百非』）。

動念則隔（動念則情生，情生則智隔）。

強言則乖（勉強說話則不合道理，執著于言說就會乖離）。

脫聲塵（脫離耳界的聲塵）。

離文字（離去語言文字）。

而語默動靜，皆不可得而親也（有言說叫做語，無言說叫做默，身體搖動叫做動，心寂靜叫做靜。於此語默動靜之間，都無法親近）。

蓋以法身離言（總結上文的意義，大概法身是離語言的，如《楞嚴經》所說『不著見聞覺知』）。

離言亦非法身也（如果離開語言之外，另外去尋求法身，也不是法身，如《楞嚴經》所說『不離見聞』）。

【English Translation】 English version: Icchantika (those who have severed their roots of goodness). However, sentient beings who are icchantikas do not understand the truth, as if they were inanimate objects.

Equally shared (summarizing the meaning of the previous sentence. The Diamond Sutra says: 'This Dharma is equal, without high or low').

With such immeasurable appearances (using what was said above to illustrate immeasurable appearances).

And yet not appearances (although using immeasurable appearances to illustrate it, in reality, one is not attached to any appearances).

One should correctly and clearly know the Dharmakaya Buddha (summarizing the meaning of the above text. One should truly understand as above, only then can one be called a Dharmakaya Buddha).

Guest: Is the meaning of Dharmakaya completely contained herein? (Is the meaning of Dharmakaya completely contained in what has been said?)

Myo-Ming (妙明): Not yet (However, it has not been fully expressed).

The Dharmakaya (below further clarifies the subtlety of the Dharmakaya).

It transcends the four phrases and cuts off the hundred negations (The four phrases are: existence, non-existence, both existence and non-existence, neither existence nor non-existence. The hundred negations: four multiplied by four equals sixteen, shared by the three times equals forty-eight, arisen and not yet arisen equals ninety-six, the four fundamental hundred dharmas. It means that as long as one is attached to any one dharma, it is wrong, hence the 'hundred negations').

A thought arises, and separation occurs (A thought arises, and emotion is born; emotion is born, and wisdom is separated).

Forced speech is discordant (Forced speech is unreasonable; attachment to speech leads to discord).

Escape the dust of sound (escape the sound dust of the ear realm).

Leave behind words (leave behind language and words).

And speech, silence, movement, and stillness are all unattainable and unapproachable (Speaking is called speech, not speaking is called silence, the body moving is called movement, the mind being still is called stillness. Within these speech, silence, movement, and stillness, all are unattainable and unapproachable).

Generally, the Dharmakaya is beyond words (summarizing the meaning of the above text, generally the Dharmakaya is beyond language, as the Shurangama Sutra says 'not attached to seeing, hearing, awareness, and knowing').

To seek the Dharmakaya apart from words is also not the Dharmakaya (If one seeks the Dharmakaya apart from language, it is also not the Dharmakaya, as the Shurangama Sutra says 'not apart from seeing and hearing').

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覺知是也)。

子頗欲學達離不離言之道者乎(汝頗少學此離與不離言之妙道者乎)。

客曰。唯(唯音尾速應之辭也)。

妙明曰。欲善其事先利其器(論語。子貢曰。工欲善其事。必先利其器。欲為仁而親仁賢欲學聖道。必先立其所志。如此。則聖道易明矣)。

子能先學離不離言之方便乎(善巧易為曰方便也)。

客曰。唯命是聽(速而應曰聽其命令)。

妙明曰。欲達離不離言之道者(此下形容造道之妙)。

當先觀一切法(欲學此道。應當觀察世間所有生滅一切等法)。

無實無虛(莫于虛實而生取著)。

無我無彼(莫生人我之見)。

無垢無凈(本性寂然元無垢凈)。

黜聰明(去智曰黜。謂去世間聰明)。

墮支體(離形曰墮。謂離四大支體)。

廓塵習(廓落塵寰所習)。

屏念慮(屏音秉。謂屏除妄念思慮)。

劈情卷欲(劈破私情卷除嗜慾)。

泯智凝神(泯絕世智凝結心神)。

忘懷澄思(不記情懷澄清思慮。如上數事去之可以近道矣)。

然後眼如耳。耳如鼻。鼻如口。口如耳(凡學道者。到此心凝形釋之時。故六根總歸一源。身心唯一不二。既爾則色聲香味觸法六塵

【現代漢語翻譯】 現代漢語譯本： （覺知就是這樣）。

您想學習通達『離言』與『不離言』的道理嗎（您是否願意稍微學習這種既超越言語又包含言語的微妙道理呢）？

客人說：是的（表示快速應答的詞語）。

妙明說：想要做好事情，必須先磨利工具（《論語》。子貢說：『工匠想要做好他的工作，必須先磨利他的工具。』想要行仁德而親近仁人賢士，想要學習聖人之道，必須先確立自己的志向。這樣，聖人之道就容易明白了）。

您能先學習『離言』與『不離言』的方便法門嗎（善巧容易做到叫做方便）？

客人說：唯命是從（快速應答表示聽從命令）。

妙明說：想要通達『離言』與『不離言』的道理（以下形容證悟此道的奧妙）。

應當先觀察一切法（想要學習此道，應當觀察世間所有生滅變化的一切法）。

無實無虛（不要對虛實產生執著）。

無我無人（不要產生人我的分別見解）。

無垢無凈（本性寂然，原本沒有垢染和清凈的分別）。

去除聰明（去除智慧叫做『黜』，指去除世間的聰明）。

捨棄形體（離開形體叫做『墮』，指離開四大組成的身體）。

廓清塵世的習氣（廓清塵世所沾染的習氣）。

屏除念頭思慮（『屏』讀作bǐng，指屏除妄念和思慮）。

劈破私情，去除嗜慾（劈破個人的私情，去除貪婪的慾望）。

泯滅世俗的智慧，凝聚精神（泯滅世俗的智慧，凝聚心神）。

忘記情懷，澄清思慮（不記掛情懷，澄清思慮。像上面所說的這些事情都去除掉，就可以接近道了）。

然後眼睛就像耳朵，耳朵就像鼻子，鼻子就像嘴巴，嘴巴就像耳朵（凡是學道的人，到了心神凝聚形體消解的時候，所以六根總歸於一個源頭，身心唯一不二。既然這樣，那麼色聲香味觸法這六塵

【English Translation】 English version: (Awareness is this).

Do you wish to learn the path of attaining the 'beyond words' and 'not beyond words' (Do you wish to learn this subtle path that both transcends and encompasses words)?

The guest said: Yes (A term indicating a quick response).

Miaoming said: To do a good job, one must first sharpen one's tools (The Analects. Zigong said: 'A craftsman who wishes to do his work well must first sharpen his tools.' If you want to practice benevolence and be close to benevolent and virtuous people, if you want to learn the way of the sages, you must first establish your aspirations. In this way, the way of the sages will be easy to understand).

Can you first learn the expedient means of 'beyond words' and 'not beyond words' (Skillful and easy to do is called expedient)?

The guest said: I am at your command (A quick response indicating obedience).

Miaoming said: Those who wish to attain the path of 'beyond words' and 'not beyond words' (The following describes the wonders of realizing this path).

Should first observe all dharmas (If you want to learn this path, you should observe all the dharmas of arising and ceasing in the world).

Neither real nor unreal (Do not become attached to reality or unreality).

Neither self nor other (Do not create the view of self and other).

Neither defiled nor pure (The original nature is tranquil, originally without defilement or purity).

Reject cleverness (Removing wisdom is called 'rejecting', referring to removing worldly cleverness).

Abandon the body (Leaving the form is called 'abandoning', referring to leaving the body composed of the four elements).

Clear away the habits of the world (Clear away the habits acquired in the world).

Eliminate thoughts and considerations ('Eliminate' is pronounced bǐng, referring to eliminating deluded thoughts and considerations).

Break through personal feelings, remove desires (Break through personal feelings, remove greedy desires).

Extinguish worldly wisdom, concentrate the spirit (Extinguish worldly wisdom, concentrate the mind and spirit).

Forget sentiments, clarify thoughts (Do not remember sentiments, clarify thoughts. If you remove the things mentioned above, you can get closer to the path).

Then the eyes are like the ears, the ears are like the nose, the nose is like the mouth, the mouth is like the ears (All those who study the path, when they reach the time of condensing the mind and dissolving the body, therefore the six roots all return to one source, body and mind are one and not two. Since this is the case, then the six dusts of form, sound, smell, taste, touch, and dharma

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。皆不能搖)。

身心混融。體智圓通(結上文意。既六根不染。身心混融。圓通一體)。

直得貫疏親(不知親己亦不疏物)。

忘物我(至道不可得。以情求其物我之情。皆不可不忘也)。

泯榮辱(安榮恥辱之情。而盡泯滅)。

絕是非(是與不是。盡皆絕之)。

收視返聽(收斂其目返照本源)。

虛已冥真(空虛我有冥契本真)。

百醭出於口邊(忘其語言)。

青草生於舌上(甚如死人)。

千聖喚不回頭(靈心絕待)。

百鳥都無尋處(泯相澄神)。

形同槁木(形體同枯槁之木者。無生意也)。

心若死灰(心若久冷灰者。再不起念也)。

智閑遠水孤峰(莊子云。大智閑。閑者是從容自得之貌。可謂遠水孤峰者。雖有形而取之不可及也)。

性寂寒潭皎月(性體寂然。若寒潭水中之月影雖動而不搖流而不去矣)。

然後可以盡離不離言之道者也(總結上文意。若能如是。然後可許為離不離言之道)。

客蹶然而興曰(蹶然速起之貌。興者興起之辭)。

予心意懵懵-目+(歹*巳)。

精

【現代漢語翻譯】 現代漢語譯本 （一切都）不能動搖。

身心混融，體智圓通（總結上文的意思，既然六根不被污染，身心就混融，圓滿通達成為一體）。

直接達到貫通疏遠和親近（不知有親近自己，也不知道有疏遠外物）。

忘卻物與我（至高的道不可得，如果用情感去追求物與我的分別，都是必須忘卻的）。

泯滅榮辱（安定榮辱的情感，而完全泯滅它）。

斷絕是非（是與不是，全部斷絕）。

收回視線，返回聽覺（收斂目光，返照本源）。

虛空自己，冥合真理（空虛自我，與本真冥合）。

百種腐臭從口邊發出（忘卻語言）。

青草在舌頭上生長（如同死人一般）。

千聖呼喚也不回頭（靈心絕對獨立）。

百鳥都無處可尋（泯滅外相，澄澈精神）。

形體如同枯槁的樹木（形體如同枯槁的樹木，沒有生機）。

心如同熄滅的死灰（心如同久冷的死灰，不再生起念頭）。

智慧閒適如遠水孤峰（莊子說：『大智閑』。閑，是從容自得的樣子。可以比作遠水孤峰，雖然有形體，卻不可及）。

本性寂靜如寒潭皎月（本性寂然不動，如同寒潭水中的月影，雖然動卻不搖晃，流動卻不離去）。

然後才可以完全領悟不離言說的道理（總結上文的意思，如果能夠這樣，然後才可以許可是領悟了不離言說的道理）。

客人驚愕地站起來說（蹶然，是快速站起的樣子。興，是興起之辭）。

我的心意昏昧不明（懵，音毛孔反，是悶亂而本性昏暗的意思。[懵-目+(歹*巳)]，音莫公反，是心迷而不明的意思）。

精神。

【English Translation】 English version (Everything) cannot be shaken.

Body and mind merge, and essence and wisdom become perfectly interconnected (summarizing the previous text, since the six senses are not contaminated, the body and mind merge, and perfect understanding becomes one).

Directly attain the connection between distance and closeness (not knowing closeness to oneself, nor knowing distance from external things).

Forget the self and others (the ultimate Dao cannot be obtained; if you use emotions to seek the distinction between self and others, all must be forgotten).

Erase honor and disgrace (settle the emotions of honor and disgrace, and completely erase them).

Cut off right and wrong (right and wrong, cut them all off).

Withdraw sight and return to hearing (withdraw your gaze and reflect on the source).

Empty yourself and merge with truth (empty the self and merge with the original truth).

A hundred kinds of mold grow from the edge of the mouth (forget language).

Green grass grows on the tongue (like a dead person).

A thousand sages calling will not turn your head (the spiritual mind is absolutely independent).

A hundred birds cannot be found anywhere (obliterate appearances and purify the spirit).

The form is like withered wood (the form is like withered wood, without vitality).

The heart is like dead ashes (the heart is like cold dead ashes, no longer giving rise to thoughts).

Wisdom is leisurely like distant waters and solitary peaks (Zhuangzi said: 'Great wisdom is leisurely.' Leisurely means being at ease and content. It can be compared to distant waters and solitary peaks, which, although having form, are unattainable).

The nature is as still as the bright moon in a cold pool (the nature is still and unmoving, like the moon's reflection in the water of a cold pool, moving but not shaking, flowing but not leaving).

Then you can fully understand the Dao that is inseparable from words (summarizing the previous text, if you can be like this, then you can be said to have understood the Dao that is inseparable from words).

The guest stood up abruptly and said (蹶然 (jué rán) means standing up quickly. 興 (xīng) is a word indicating rising).

My mind is confused and unclear (懵 (měng), pronounced máo kǒng fǎn, means confused and the nature is dim. [懵-目+(歹*巳)] (měng), pronounced mò gōng fǎn, means the mind is lost and unclear).

Spirit.

---

神慌𢟨(慌胡廣反。忽也𢟨音母。愚昧也)。

于子之說。莫知其所入也(總結上文意。悶亂而性暗。心迷而不明。恍惚愚昧。于子之說法身妙理。皆無所知所入也)。

妙明曰。夫何忽哉(何恍惚之有哉)。

始吾以子為達矣。今子之鄙而至此乎(始初見子為通達者。今逼急而無所知者。豈不鄙陋而至於此乎)。

居吾將告汝(居若坐也。謂我將此理告之與汝也)。

吾昔嘗學于魚巖老人(魚巖山名。老人即妙明子。秉授法要師祥公是也)。

三年之內執弟子禮(三年之間。以弟子之禮而侍奉也)。

不敢以一言形是義也(不敢輕用一言問此義也)。

而魚巖亦不我之告也(魚巖亦不告說與我也)。

五年之後。服勤驅役無不從適(至五年後。因服事慇勤驅馳役使。無有不從順而隨適之者也)。

始得魚巖引而並席。徴申此道少有開覺(於此方得同席而坐。少申道理。略有開解知覺)。

爾後日往而問。而不我吝也(於後日每去問而不慳吝於我)。

而子獨心意迫速。而容易於道者乎(豈惟以心逼迫急速容易。而便得此道者乎)。

客曰。若義奈何(若此為之奈何)。

妙明曰。止乎止乎(止者。禁約之辭。重言止者。禁

【現代漢語翻譯】 現代漢語譯本 神慌𢟨（huāng，hū guǎng fǎn，hū yě，𢟨音mǔ，愚昧）：形容精神恍惚，愚昧無知。

對於您所說的，我完全不明白（總結上文意思，形容內心煩悶混亂，本性昏暗，心神迷惑而不明白事理，精神恍惚愚昧，對於您所說的法身妙理，完全不知道從何入手）。

妙明說：有什麼可恍惚的呢？

起初我認為您是個通達的人，現在您卻如此鄙陋無知嗎？（起初我見您是個通達事理的人，現在被逼問就什麼都不知道，難道不是鄙陋到了這種地步嗎？）

請坐，我將告訴你（居，是坐的意思，指我將這個道理告訴你）。

我過去曾經向魚巖老人（魚巖，山名。老人，指妙明子，秉承傳授法要的師祥公）學習。

三年之內，我以弟子的禮節侍奉他（三年時間裡，以弟子的禮節侍奉他）。

不敢輕易用一句話來試探這個道理（不敢輕易用一句話來詢問這個道理）。

而魚巖老人也不告訴我（魚巖老人也不告訴我）。

五年之後，我盡心盡力地服侍他，沒有不順從的（到了五年之後，因為我盡心盡力地服侍他，沒有不順從和隨順他的）。

這才得到魚巖老人引導我與他同席而坐，稍微談論這個道理，我才略微有所開悟和覺醒（在這時才得以與他同席而坐，稍微談論道理，略微有所開解和知覺）。

此後我每天都去請教，他也不吝嗇于教導我（此後我每天都去請教，他也不吝嗇于教導我）。

難道您僅僅因為內心急迫，就想輕易地得到這個道理嗎？（難道僅僅因為內心逼迫急切，就想輕易地得到這個道理嗎？）

客人說：那該怎麼辦呢？

妙明說：停止吧，停止吧（止，是禁止約束的詞語，重複說止，是強調禁止）！

【English Translation】 English version Shén huāng 𢟨 (慌胡廣反. 忽也𢟨音母. 愚昧也): Describes a state of mental confusion and ignorance.

Regarding what you're saying, I have no idea what you're talking about (summarizes the previous text, describing a state of mental distress and confusion, a darkened nature, a mind deluded and unclear, a state of mental distraction and ignorance; regarding the wonderful principles of the Dharmakaya that you speak of, I have no idea where to begin).

Miaoming said: What is there to be confused about?

Initially, I thought you were enlightened, but now you are so ignorant? (Initially, I saw you as someone who understood things, but now, when pressed, you know nothing; aren't you being ignorant to this extent?)

Please sit, I will tell you (居 means 'to sit,' referring to me telling you this principle).

I once studied with Elder Yuyan (Yuyan, the name of a mountain. Elder refers to Miaomingzi, the Venerable Shixiang who inherited and transmitted the Dharma essence).

For three years, I served him with the respect due to a disciple (for three years, I served him with the etiquette of a disciple).

I dared not use a single word to probe this principle (I dared not lightly use a single word to inquire about this principle).

And Elder Yuyan did not tell me either (Elder Yuyan did not tell me either).

After five years, I served him diligently, and there was nothing I did not comply with (after five years, because I served him diligently, there was nothing I did not comply with and follow).

Only then did I get Elder Yuyan to guide me to sit with him, and after slightly discussing this principle, I had a slight awakening and awareness (only then was I able to sit with him, and after slightly discussing the principle, I had a slight understanding and awareness).

After that, I went to ask him every day, and he was not stingy in teaching me (after that, I went to ask him every day, and he was not stingy in teaching me).

Do you think you can easily obtain this principle just because you are impatient? (Do you think you can easily obtain this principle just because you are impatient and eager?)

The guest said: What should I do then?

Miaoming said: Stop, stop (止 is a word of prohibition and restraint; repeating 止 emphasizes the prohibition)!

---

之至也)。

夫走之愈數而跡之愈多(夫音扶。夫者起辭之端。數皆音朔。謂走愈頻數則軌跡愈多)。

言之愈數而道之愈遠(言頻數則道轉不相涉也)。

若不處陰而息跡忘言而體道也(莊子云。處陰以休影。處靜以息跡。少言辭則道自近矣)。

向吾所說。始之以言言言(向上吾之言辭。則以言其說道之言也)。

次之以言言無言(次後言辭。則用言無言之道也)。

然未及以無言言無言也(若此則猶未是離無言無說之言也)。

客曰。請聞無言(欲聞無言之道)。

妙明示之默(良久默然。以示無言之道)。

有間(有少頃間)。

客曰。此離言之道者乎(只此可謂離言之道者乎)。

妙明不應。遂擊幾而歌曰(以手擊幾。而遂歌數曰)。

修竹搖風兮窗戶冷。澄潭浸月兮星斗寒瑤琴無弦兮曲朗然。高山流水兮不須彈(若邵子詩云。月到天心處。風來木面時。一般清意味。料得少人知。自擊幾主此歌正顯無言之道)。

歌罷。就枕而臥(於是露盡離言之道。學者於此可玩味而自訊息之)。

客離席出戶。移時而來曰向之問答。理甚隱密。不近人情。請置其說(離其席出於門外。過時而來曰。若向所言問答之辭。其理甚

【現代漢語翻譯】 現代漢語譯本： 這是最極致的境界。

走動得越頻繁，留下的痕跡就越多（「夫」音扶，是發語詞。「數」都音朔，指走動越頻繁，軌跡就越多）。

說話越多，就離「道」（Dào）越遠（說話頻繁，「道」就反而不相關了）。

如果不在幽靜之處隱藏身形，停止活動，忘卻言語，就能體會「道」（Dào）了（《莊子》說：『在陰暗處休息身影，在安靜處停止足跡。』少說話，「道」自然就近了）。

之前我所說的，開始是用言語來談論言語（之前我的言辭，是用言語來談論說道的言語）。

其次是用言語來談論無言（然後用言語來談論無言的「道」）。

然而還沒有達到用無言來談論無言的境界（這樣還不是脫離了有言和無言的境界）。

客人說：請講講無言的境界（想聽聽無言的「道」）。

妙明（Miàomíng）用沉默來展示（良久沉默，以此來展示無言的「道」）。

過了一會兒（過了很短的時間）。

客人說：這就是脫離言語的「道」嗎？（這就是可以稱作脫離言語的「道」嗎？）

妙明（Miàomíng）沒有回答，於是敲擊桌子唱道（用手敲擊桌子，然後唱道）：

修長的竹子在風中搖曳，窗戶顯得清冷；澄澈的潭水浸著月亮，星斗也顯得寒冷。瑤琴沒有琴絃，曲調卻很明朗；高山流水的美妙意境，不需要彈奏也能體會（就像邵雍的詩所說：『月亮到達天空正中時，清風吹拂樹木。這種清幽的意味，估計很少有人能體會。』自己敲擊桌子唱這首歌，正是爲了顯現無言的「道」）。

唱完歌，就躺下睡覺了（於是完全展現了脫離言語的「道」，學者可以在這裡玩味並自己體會）。

客人離開座位走出房門，過了一會兒回來說：剛才的問答，道理非常隱秘，不近人情，請允許我擱置這種說法（離開座位走出房門，過了一會兒回來說：剛才所說的問答之辭，道理非常隱秘）。

【English Translation】 English version: This is the ultimate state.

The more one walks, the more traces one leaves behind (夫 (fū) is an initial particle. 數 (shù) is pronounced shuò, referring to more frequent walking leading to more traces).

The more one speaks, the further one gets from the Dào (道) (the more frequent the speech, the more irrelevant the Dào (道) becomes).

If one does not dwell in seclusion, cease activity, and forget words, one can embody the Dào (道) (Zhuangzi says: 'Rest the shadow in the shade, cease the tracks in stillness.' Less speech brings the Dào (道) closer).

What I said before, began with words about words (My previous words were using words to talk about the words of the Dào (道)).

Next, it was using words to talk about wordlessness (Then using words to talk about the Dào (道) of wordlessness).

However, it has not yet reached the state of using wordlessness to talk about wordlessness (This is still not detached from the realm of words and wordlessness).

The guest said: Please tell me about the state of wordlessness (wants to hear about the Dào (道) of wordlessness).

Miàomíng (妙明) demonstrates it with silence (remains silent for a long time, to demonstrate the Dào (道) of wordlessness).

After a while (after a short time).

The guest said: Is this the Dào (道) of detachment from words? (Can this be called the Dào (道) of detachment from words?)

Miàomíng (妙明) did not answer, and then struck the table and sang (struck the table with his hand, and then sang):

Slender bamboos sway in the wind, the windows feel cold; the clear pool is immersed in the moon, the stars also seem cold. The Yaoqin (瑤琴) has no strings, but the melody is clear; the beautiful imagery of high mountains and flowing water can be experienced without playing (Like Shao Yong's poem says: 'When the moon reaches the center of the sky, the breeze blows through the trees. This kind of pure meaning, I guess few people can understand.' Striking the table and singing this song himself is precisely to reveal the Dào (道) of wordlessness).

After singing, he went to bed (Thus, the Dào (道) of detachment from words is fully revealed, and scholars can savor and experience it for themselves).

The guest left his seat and went out the door, and after a while came back and said: The previous questions and answers, the reasoning is very hidden, not close to human feelings, please allow me to put aside this statement (left his seat and went out the door, and after a while came back and said: The words of the previous questions and answers, the reasoning is very hidden).

---

隱而深密。不近尋常情意。且止其說也)。

敢問。佛向雪山修道。不云登仙還言成佛。其義若何(謂再敢問。佛于雪山修道。不言成仙猶言成佛。其義何也)。

妙明曰。道者導也。導人至於無為即導引之義也(謂導引眾生至於無為之義也)。

客曰。無為者何也(無為之理。今何者是)。

妙明曰。向不云乎。法身佛者即無為也(言法身佛者。即無形無相無作無為之妙理也)。

然無為者(下文形容無為之妙)。

牽之無前(如顏子曰。忽然在後是也)。

引之無後(若瞻之在前也)。

舉之無上(若仰之彌高也)。

抑之無下(如抑按無所下)。

迎之無首(欲迎而觀之。則無端緒)。

隨之無後(隨而視之。則無其末後)。

視之無形(顧視不見其形)。

聽之無聲(審聽不聞其聲)。

溷而不淈(溷昏一聲。淈古沒反。皆濁義。謂濁而不濁)。

澄而不清(澄清也謂清而不清)。

不可以言言(法身之理。舉念則乖。故不可以言說)。

不可以識識(識情一動障蔽真如。故不可以識識)。

鴻蒙渺漭(鴻者自然之元氣。以喻法身。蒙者濛濛然者喻法身似有而無。渺漭者大水貌。亦喻法身

【現代漢語翻譯】 現代漢語譯本： （此理）隱秘而深奧，不近於尋常的情感和意念。（這裡）先停止對此的解說。 （客人）冒昧請問，佛陀在雪山修行，為什麼不說成是登仙，而說是成佛？這其中的含義是什麼？（意思是再次請問，佛陀在雪山修行，不說成是成仙，而說是成佛，這其中的含義是什麼呢？） 妙明回答說：『道』的意思是引導。引導人們達到『無為』的境界，這就是『導引』的含義。（意思是導引眾生達到『無為』的境界。） 客人問：『無為』是什麼呢？（『無為』的道理，現在指的是什麼呢？） 妙明說：之前不是說過了嗎？『法身佛』就是『無為』。（意思是『法身佛』，就是無形無相、無作無為的微妙真理。） 那麼，這個『無為』（下面形容『無為』的妙處）： 牽引它，沒有在前（如同顏回所說：『忽然在後』就是這個意思）。 引導它，沒有在後（如同『瞻之在前』）。 舉起它，沒有在上（如同『仰之彌高』）。 壓抑它，沒有在下（如同壓按而無所下）。 迎接它，沒有頭緒（想要迎接並觀察它，卻找不到端緒）。 跟隨它，沒有末尾（跟隨並觀察它，卻看不到它的末尾）。 看它，沒有形狀（顧盼觀看，卻看不見它的形狀）。 聽它，沒有聲音（仔細聆聽，卻聽不見它的聲音）。 混濁而不渾濁（『溷』和『昏』同音，『淈』讀作古沒反，都是渾濁的意思。意思是說，雖然看似混濁，但實際上並不渾濁）。 澄清而不清澈（即使澄清了，也並非真正意義上的清澈）。 不可以用言語來表達（『法身』的道理，只要一動念頭就偏離了，所以不可以用言語來表達）。 不可以用意識來認識（意識和情感一旦動搖，就會障蔽真如，所以不可以用意識來認識）。 廣大而無邊際（『鴻』指的是自然的元氣，用來比喻『法身』；『蒙』指的是濛濛然的狀態，比喻『法身』似有似無；『渺漭』指的是大水的樣子，也用來比喻『法身』）

【English Translation】 English version: (This principle is) hidden and profound, not close to ordinary emotions and thoughts. (Here) let's stop the explanation for now. (The guest) dares to ask, when the Buddha cultivated the Way in the Snow Mountains, why is it said that he became a Buddha instead of ascending to become an immortal? What is the meaning of this? (Meaning to ask again, when the Buddha cultivated the Way in the Snow Mountains, why is it said that he became a Buddha instead of ascending to become an immortal? What is the meaning of this?) Miaoming replied: 'Dao' (道) [the Way, the Path] means to guide. Guiding people to the state of 'Wuwei' (無為) [non-action, non-doing] is the meaning of 'guidance'. (Meaning to guide sentient beings to the state of 'Wuwei'.) The guest asked: What is 'Wuwei'? (The principle of 'Wuwei', what does it refer to now?) Miaoming said: Didn't I say it before? 'Dharmakaya Buddha' (法身佛) [Dharma Body Buddha] is 'Wuwei'. (Meaning 'Dharmakaya Buddha' is the subtle truth of formlessness, non-appearance, non-creation, and non-action.) Then, this 'Wuwei' (describing the wonders of 'Wuwei' below): Pulling it, there is no front (just like what Yan Hui said: 'Suddenly behind' is this meaning). Guiding it, there is no back (like 'looking at it in front'). Lifting it, there is no top (like 'looking up and it is even higher'). Suppressing it, there is no bottom (like suppressing and pressing without a bottom). Welcoming it, there is no beginning (wanting to welcome and observe it, but unable to find a clue). Following it, there is no end (following and observing it, but unable to see its end). Looking at it, there is no shape (looking around, but unable to see its shape). Listening to it, there is no sound (listening carefully, but unable to hear its sound). Turbid but not muddy ('Hun' (溷) and 'Hun' (昏) have the same sound, 'Gu' (淈) is pronounced Gu-Mei, both meaning turbid. Meaning, although it seems turbid, it is not actually turbid). Clear but not pure (even if it is clarified, it is not truly clear). It cannot be expressed in words (the principle of 'Dharmakaya', as soon as a thought arises, it deviates, so it cannot be expressed in words). It cannot be recognized by consciousness (once consciousness and emotions waver, they will obscure the True Thusness, so it cannot be recognized by consciousness). Vast and boundless ('Hong' (鴻) refers to the original Qi (氣) [vital energy] of nature, used to metaphorize 'Dharmakaya'; 'Meng' (蒙) refers to the hazy state, metaphorizing 'Dharmakaya' as if it exists and does not exist; 'Miao Mang' (渺漭) refers to the appearance of a large body of water, also used to metaphorize 'Dharmakaya')

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渺漭而無有涯涘矣)。

唯如如智可冥會耳(唯通達如如之智者。可玄知而密會契耳)。

折疑論卷第一 大正藏第 52 冊 No. 2118 折疑論

折疑論卷第二

金臺大慈恩寺西域師子比丘述注

喻舉第四(此篇因言佛經繁而不要。以此取譬。故曰喻舉)

客曰。至寶光而不華(至極之寶有光澤。而無虛華之色)。

至辭愨而不飾(愨音卻。至理之言辭。誠愨善而無假莊飾)。

言約而至者麗(言簡約而至極者美麗)。

事寡而達者明(事雖寡少而理通達者分明)。

故珠玉少而貴(結上文意。以珠玉喻儒書故少而貴)。

瓦礫多而賤(碎瓦小石喻之佛經。多而賤矣)。

聖人制六經。不過五十萬言(六經者。易書詩春秋禮記)。

今見佛經。卷以萬計。言以億數。自非一人力所堪能。蓋繁而不要也(言佛經。萬卷之廣。億數之多。不是一人用力可觀覽者。蓋繁冗而不簡要也)。

妙明曰。孟子云。江海異於行潦深廣也(行潦者。雨水聚于道路無源水也。江海之水至深至廣。比行潦而殊異也)。

泰山別於丘陵者高大也(丘者。土之聚也。陵者。大阜乃高土阜也。泰山東嶽也。至高至大。比于丘陵。故

{ "translations": [ "現代漢語譯本", '（其廣闊無垠，沒有邊際）。', '只有如如智才能與之冥合（只有通達如如之智者，才能玄妙地知曉並秘密地契合）。', '折疑論卷第一', '大正藏第 52 冊 No. 2118 折疑論', '折疑論卷第二', '金臺大慈恩寺西域師子比丘述注', '喻舉第四（此篇因說佛經繁多而無用，因此用比喻來說明，所以叫做喻舉）', '客曰：至寶有光而不虛華（至極的寶物有光澤，而沒有虛假華麗的色彩）。', '至理之言真誠而不加修飾（愨音què，至理的言辭，真誠善良而不虛假莊飾）。', '言語簡約而意義深刻的才美麗。', '事情雖少而道理通達的才分明。', '所以珠玉少而珍貴（總結上文的意思，用珠玉比喻儒書，所以少而珍貴）。', '瓦礫多而低賤（用碎瓦小石比喻佛經，多而低賤）。', '聖人制作六經，不過五十萬字（六經指的是《易》、《書》、《詩》、《春秋》、《禮記》）。', '現在看到佛經，卷數以萬計，字數以億數，不是一個人力所能勝任的，實在是繁瑣而不重要（說佛經卷帙浩繁，字數眾多，不是一個人能夠看完的，實在是繁冗而不簡要）。', '妙明曰：孟子說，江海與小水溝的區別在於深廣（行潦指的是雨水聚集在道路上沒有源頭的水。江海的水至深至廣，與小水溝相比非常不同）。', '泰山與小山丘的區別在於高大（丘指的是土堆，陵指的是大土山，是高大的土堆。泰山是東嶽，至高至大，與小山丘相比，所以...' ], "english_translations": [ "English version", '(Vast and without boundaries).', 'Only the wisdom of Suchness can be mysteriously united with it (Only those who understand the wisdom of Suchness can mysteriously know and secretly correspond with it).', 'Zhe Yi Lun (Treatise on Resolving Doubts) Volume 1', 'Taisho Tripitaka Volume 52, No. 2118, Zhe Yi Lun', 'Zhe Yi Lun (Treatise on Resolving Doubts) Volume 2', 'Commentary by the Western Region Monk Shizi of Jin Tai Da Ci\'en Monastery', 'Analogy 4 (This section uses an analogy because it says that the Buddhist scriptures are numerous and unnecessary, hence the name \'Analogy\')', 'The guest said: The most precious jewel has light but is not flashy (The most precious jewel has luster but does not have false, flowery colors).', 'The most truthful words are sincere and not adorned (Qie 音què, the words of ultimate truth are sincere, good, and without false adornment).', 'Words that are concise and profound are beautiful.', 'Matters that are few but principles that are understood are clear.', 'Therefore, pearls and jade are few and precious (Summarizing the previous text, using pearls and jade to compare to Confucian texts, therefore they are few and precious).', 'Tiles and pebbles are many and cheap (Using broken tiles and small stones to compare to Buddhist scriptures, they are many and cheap).', 'The sages created the Six Classics, which are no more than 500,000 words (The Six Classics refer to the Book of Changes, the Book of Documents, the Book of Poetry, the Spring and Autumn Annals, and the Book of Rites).', 'Now we see that the Buddhist scriptures have tens of thousands of volumes and hundreds of millions of words, which is beyond the ability of one person to comprehend. They are indeed verbose and unnecessary (Saying that the Buddhist scriptures are vast in volume and numerous in words, it is not something that one person can read through, it is indeed verbose and not concise).', 'Miaoming said: Mencius said, \'The difference between rivers and seas and small puddles lies in their depth and breadth\' (Xinglao refers to rainwater that gathers on roads without a source. The water of rivers and seas is extremely deep and broad, which is very different compared to small puddles).', 'Mount Tai differs from small hills in its height and size (Qiu refers to a mound of earth, and ling refers to a large hill, which is a high mound of earth. Mount Tai is the Eastern Peak, which is extremely high and large, compared to small hills, therefore...' ] }

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有差別)。

若大深不異於行潦。則孺子浴其淵(孺子。說文乳子也。若江之遠深海之廣闊。而不異於行潦。則食乳之子。亦可洗濯)。

高不出于丘陵。則跛羊陵其巔(上一陵字丘陵也。下一陵字侮也。意謂泰山之高大。而不過於丘陵。跛羊亦侮戲于巔頂)。

摩天之翼。不居藿葦之莖(藿胡官反。摩天之翼。莊子逍遙篇。北溟有魚。其名為鯤。化而為鳥。其名為鵬。怒而飛。其翼若垂天之云。閃翅則水擊三千里。搏扶搖而上者九萬里。藿葦細葦也。若大鵬摩天之翼。豈于細葦之上而居之哉)。

吞舟之魚。不處溪塘之水(莊子。鯤魚大不知幾千里也。何難吞舟也豈隱處於淺溪小塘)。

剖蚌蛤之腹。求明月之珠(明月珠者。夜明珠也。唯驪龍頷下有之。照夜如晝。若剖破蚌蛤之肚腹。求取明月之珠。未之有也)。

探枳棘之巢。求鸞鳳之卵(橘逾淮北而為枳棘者。棘針也。如枳棘上之鳥巢。欲探取鸞鳳之卵。不亦難乎)。

必難獲者何也(此結上引下之語)。

蓋小不容於大。而大不處乎小也。故萬斛之鼎。不可滿以盂水(盛五斗曰斛。鼎者兩耳三足。言盛萬斛之鼎。豈可一缽盂之水而能滿之)。

一鈞之鐘。不可容於流泉(三十斤為一鈞。如三十斤鐘

【現代漢語翻譯】 現代漢語譯本：

若深淵和大水洼沒有差別，那麼小孩子也可以在深淵裡洗澡（孺子（rú zǐ）：嬰兒。如果江河的深遠、海洋的廣闊，和路邊積水的水洼沒有什麼差別，那麼吃奶的孩子也可以在裡面洗澡了）。 高山如果和丘陵沒有區別，那麼瘸腿的羊也可以在山頂上嬉戲（上一陵字指丘陵，下一陵字是欺侮的意思。意思是說，如果泰山的高大和丘陵沒有什麼區別，那麼瘸腿的羊也可以在山頂上戲弄）。 摩天飛翔的翅膀，不會停留在細小的草莖上（藿（huò）：豆類植物的葉子。摩天之翼，出自《莊子·逍遙遊》，北海有魚，名叫鯤，化為鳥，名叫鵬，奮起而飛，翅膀像遮天蔽日的云。扇動翅膀就能激起三千里的水花，乘著旋風飛上九萬里的高空。藿葦是細小的蘆葦。像大鵬摩天般的翅膀，怎麼會在細小的蘆葦上停留呢）。 能夠吞下船的大魚，不會待在小溪小塘里（出自《莊子》。鯤魚之大，不知幾千里。怎麼會難以吞下一條船呢？又怎麼會隱藏在淺淺的小溪小塘里呢）。 剖開蚌蛤的肚子，想要尋找夜明珠（明月珠，就是夜明珠，只有驪龍的下巴下才有，夜晚能照得像白天一樣。如果剖開蚌蛤的肚子，想要尋找夜明珠，是不可能找到的）。 在佈滿枳棘的鳥巢里，想要尋找鸞鳳的蛋（橘樹移植到淮河以北就變成了枳樹，枳樹上長滿了刺。如果想在長滿枳棘的鳥巢里，尋找鸞鳳的蛋，那不是太難了嗎）。 為什麼一定難以獲得呢（這是總結上面所說，引出下面的話）。 因為小的地方容不下大的東西，而大的東西不會待在小的地方。所以，裝萬斛的鼎，不能用一盂的水裝滿（盛五斗叫做一斛。鼎是兩耳三足的器物。意思是說，盛萬斛的鼎，怎麼能用一缽盂的水裝滿呢）。 一鈞重的鐘，不能放在小溪里（三十斤為一鈞。像三十斤重的鐘……

【English Translation】 English version:

If a deep abyss is no different from a puddle, then infants can bathe in its depths (孺子 (rú zǐ): infant. If the depth of rivers and the vastness of oceans are no different from roadside puddles, then nursing infants can also bathe in them). If a high mountain is no different from a hill, then a lame sheep can frolic on its summit (The first 陵 refers to a hill, the second 陵 means to insult or ridicule. It means that if the height of Mount Tai is no different from a hill, then a lame sheep can also mock and play on its peak). Wings that brush the sky will not rest on the stems of small plants (藿 (huò): leaves of leguminous plants. 'Wings that brush the sky' comes from the Zhuangzi's 'Free and Easy Wandering': 'In the Northern Sea, there is a fish called Kun, which transforms into a bird called Peng. When it rises in flight, its wings are like clouds hanging from the sky. A flap of its wings can stir up waves for three thousand miles, and it rides the whirlwind up to ninety thousand miles.' 藿葦 are small reeds. How could the sky-brushing wings of a Peng bird rest on small reeds?). A fish that can swallow a boat will not dwell in streams and ponds (From Zhuangzi. The Kun fish is so large, it's unknown how many thousands of miles long. How could it be difficult to swallow a boat? And how could it hide in shallow streams and ponds?). To split open the belly of a clam, seeking a pearl that shines like the moon (明月珠 (míng yuè zhū): a pearl that shines at night, only found under the chin of the Black Dragon, illuminating the night as if it were day. If you split open the belly of a clam, seeking a pearl that shines like the moon, you will not find it). In a bird's nest filled with Ziziphus thorns, seeking the eggs of a Luan or Phoenix (An orange tree transplanted north of the Huai River becomes a Ziziphus tree, which is covered in thorns. If you want to find the eggs of a Luan or Phoenix in a bird's nest filled with Ziziphus thorns, isn't that too difficult?). Why is it necessarily difficult to obtain? (This summarizes what has been said above, leading to what follows). Because a small place cannot contain something large, and something large will not dwell in a small place. Therefore, a cauldron that holds ten thousand hu (斛) cannot be filled with a meng (盂) of water (盛五斗 (shèng wǔ dǒu) is called a hu (斛). A ding (鼎) is a vessel with two ears and three legs. It means that a cauldron that holds ten thousand hu, how can it be filled with a meng of water?). A bell weighing one jun (鈞) cannot be placed in a small stream (Thirty jin (斤) is one jun (鈞). Like a bell weighing thirty jin...

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。欲容納于長流之水者。無是可也)。

合抱之木。豈適用以茆茨(二人相圍曰合抱。茆茨茆草也。適相從之義。謂合抱之大木。豈適於茆茨而用之)。

尋尺之棘。安能負于廣廈(六尺曰尋。棘荊棘也。廣廈大屋也。言六尺之棘。安能負荷廣大)。

故器有寬隘(器器皿也。結上文斛鼎鐘盂也)。

量有鉅細(亦結上文。斛鼎鐘盂。各有大小之量也)。

材有勝劣(亦結上文。合抱之木于茅茨。尋尺之棘及廣廈。故各有勝大劣小而不同也)。

物有輕重(總結上文。意物之重者鼎木廈也。物之輕者鐘盂茨棘也)。

德有厚薄(已上數事。喻聖之德也。厚喻大乘。薄喻小乘)。

道有淺深(大聖之道故深。小聖之道故淺)。

法有權實(權為暫設實為真準)。

機有小大(權實之教各有大小之機)。

所處之分。未有乖也(乖差於理也。復結上文意。意寬隘勝劣輕重厚薄淺深權實大小等量。各處之分而不可乖違也)。

且佛之經也(先以譬喻。然後形容經之大義)。

前說億劫之事(如經云。過去千萬億劫之事也)。

后道萬世之要(道言也。後言萬世之要妙)。

至於五始未萌之前(列子天瑞篇曰。原天地未判之初

【現代漢語翻譯】 現代漢語譯本：想要將長流之水容納在其中，這是不可能的（想要用小乘的智慧來理解大乘佛法的深奧，是不可能的）。 合抱的大樹，怎麼能用來蓋茅草屋呢？（二人合圍才能抱住的樹，比喻大乘佛法。茅茨，茅草屋，比喻小乘佛法。意思是說，合抱的大樹，怎麼能適合用來蓋茅草屋呢？） 幾尺長的荊棘，怎麼能承擔廣廈的重量呢？（六尺叫做尋。荊棘，帶刺的灌木。廣廈，高大的房屋。意思是說，幾尺長的荊棘，怎麼能承擔高大房屋的重量呢？） 所以器具有寬窄（器，指器皿，總結上文的斛（hú，量器），鼎（dǐng，炊具），鐘（zhōng，樂器），盂（yú，盛器））。 容量有大小（也總結上文。斛、鼎、鐘、盂，各有大小不同的容量）。 材質有優劣（也總結上文。合抱的大樹和茅草屋，幾尺長的荊棘和廣廈，所以各有優勝、劣小而不同）。 物體有輕重（總結上文。意思是物體的重者如鼎、大樹、廣廈，物體的輕者如鐘、盂、茅草、荊棘）。 德行有厚薄（以上幾件事，比喻聖人的德行。厚，比喻大乘佛法。薄，比喻小乘佛法）。 道理有深淺（大聖的道理自然深奧，小聖的道理自然淺顯）。 法門有權實（權，是暫時的設施；實，是真實的準則）。 根機有利鈍（權巧和真實的教法，各有大小不同的根機）。 所處的地位，沒有錯亂的（乖，違背道理。再次總結上文的意思。意思是寬窄、優劣、輕重、厚薄、深淺、權實、大小等量，各自處於不同的地位，不可違背）。 而且佛的經典（先用譬喻，然後形容佛經的偉大意義）。 前面講述億劫的事情（如經中所說，過去千萬億劫的事情）。 後面闡述萬世的要義（道，指言語。後面闡述萬世的重要奧妙）。 甚至於天地未開闢之前（列子·天瑞篇說：天地未開闢之初……）

【English Translation】 English version: To try to contain a long flowing river within something small is impossible (trying to understand the profoundness of Mahayana Buddhism with the wisdom of Hinayana is impossible). How can a tree that requires two people to embrace be suitable for thatching a hut? (A tree that requires two people to embrace symbolizes Mahayana Buddhism. Thatching a hut symbolizes Hinayana Buddhism. It means, how can a tree that requires two people to embrace be suitable for thatching a hut?) How can thorns of a few 'chi' (尺, Chinese foot, approx. 1/3 meter) bear the weight of a large mansion? (Six 'chi' is called 'xun' (尋). Thorns are thorny bushes. A large mansion is a large house. It means, how can thorns of a few 'chi' bear the weight of a large house?) Therefore, containers have width and narrowness (containers refer to utensils, summarizing the 'hu' (斛, a measuring container), 'ding' (鼎, a cooking vessel), 'zhong' (鐘, a musical instrument), and 'yu' (盂, a container)). Capacity has large and small (also summarizing the above. 'Hu', 'ding', 'zhong', and 'yu' each have different capacities). Materials have superior and inferior (also summarizing the above. A tree that requires two people to embrace versus a thatched hut, thorns of a few 'chi' versus a large mansion, so each has its superiority, inferiority, and differences). Objects have light and heavy (summarizing the above. It means heavy objects are like 'ding', large trees, and large mansions, while light objects are like 'zhong', 'yu', thatch, and thorns). Virtue has thickness and thinness (the above matters are metaphors for the virtue of sages. Thickness is a metaphor for Mahayana Buddhism. Thinness is a metaphor for Hinayana Buddhism). The Way has depth and shallowness (the Way of great sages is naturally profound, while the Way of lesser sages is naturally shallow). The Dharma has expedient and real (expedient is a temporary provision; real is the true standard). The capacity has small and large (expedient and real teachings each have different capacities). The positions they occupy are not disordered (disordered means deviating from reason. Re-emphasizing the meaning of the above. It means width, narrowness, superiority, inferiority, lightness, heaviness, thickness, thinness, depth, shallowness, expedient, real, large, small, etc., each occupies a different position and cannot be violated). Moreover, the Buddha's scriptures (first uses metaphors, then describes the great meaning of the scriptures). The former speaks of events of billions of kalpas (as the scriptures say, events of the past billions of kalpas). The latter elucidates the essentials of ten thousand ages (elucidates the important mysteries of ten thousand ages). Even before the beginning of heaven and earth (Liezi, Tianrui chapter says: In the beginning, before heaven and earth were separated...)

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。有太易太初太始太素太極。謂天地未分之前。五始混沌而未發萌時也)。

二儀肇形之際(肇始也。易曰。太極生兩儀。謂始分之際)。

其遠不可推(佛之所言。久遠劫數。不可推窮也)。

其事不可紀(空劫已前之事蹟。亦不可以紀記也)。

其微不可握(老子云。摶之不得曰微故曰不可握也)。

其纖不可入(其纖細微妙。不可窮入也)。

佛悉彌綸于廣大之外(悉盡也。彌遍也。綸理也結上文五始二儀不可推。不可紀。不可記不可握。不可入。其數事唯佛盡遍理于天地之外)。

剖析其窈渺之內(剖析者分破也唯佛能剖破分析。于窈渺幽微之內)。

以至高天無極之上(上至非非想天)。

厚地無極之下(下至金輪水際)。

莫不示諸斯乎如指其掌也(示垂也。諸于也。斯此也。總結上文意。佛之妙用廣大之外。窈渺之內高天之上。厚地之下。凡有事理無不盡知。故謂垂示於此理。如指其手掌中之物也)。

所明既博文奚為繁(結前萬計億數之言。佛既明廣大無窮之事。其經文又何為繁也哉)。

卷萬言億。亦未足為多(重標客言。卷萬億言。亦未足為多也)。

何不要之有耶(如上所明之事。何謂不簡要之有也耶)。

【現代漢語翻譯】 現代漢語譯本： 有太易、太初、太始、太素、太極（指天地未分之前，五種初始狀態混沌而未發萌芽的時候）。 在天地開始形成之際（肇，開始。易經說：『太極生兩儀』，指開始分化的時刻）。 其久遠不可推算（佛所說的久遠劫數，是無法推究窮盡的）。 其事蹟不可記載（空劫以前的事情，也是無法記載的）。 其細微不可把握（老子說：『摶之不得叫做微』，所以說不可把握）。 其纖細不可進入（其纖細微妙，是無法窮盡進入的）。 佛完全涵蓋於廣大之外（悉，全部。彌，遍佈。綸，條理。總結上文五始、二儀的不可推算、不可記載、不可把握、不可進入，這些無數的事情只有佛才能完全遍佈條理于天地之外）。 剖析其幽深微妙之內（剖析，是分解剖開的意思。只有佛能夠剖開分析，在幽深微妙的內部）。 上至最高的天界無極之上（上至非想非非想天）。 下至最厚的地界無極之下（下至金輪水際）。 沒有不在此顯示出來的，就像指著自己的手掌一樣（示，垂示。諸，于。斯，此。總結上文的意思，佛的妙用在廣大之外、幽深之內、高天之上、厚地之下，凡是有的事理沒有不完全知曉的，所以說在此垂示這些道理，就像指著自己手掌中的東西一樣）。 所闡明的道理既然如此廣博，經文又何必繁瑣呢（總結前面所說的萬計億數，佛既然闡明了廣大無窮的事情，那麼經文又何必繁瑣呢）？ 即使刪減萬言億語，也還不能算是多（再次強調客人的話，即使刪減萬億的言語，也不能算是多）。 怎麼能說它不簡要呢（像上面所闡明的事情，怎麼能說它不簡要呢）？

【English Translation】 English version: There are Taiyi (Great Change), Taichu (Great Beginning), Taishi (Great Origin), Taisu (Great Simplicity), and Taiji (Great Ultimate). (These refer to the time before heaven and earth were separated, when the five primordial states were chaotic and had not yet sprouted). At the moment when the two forms (heaven and earth) began to take shape (Zhao means 'to begin'. The Book of Changes says, 'The Taiji generates the two forms,' referring to the moment of initial differentiation). Its remoteness cannot be traced (The immeasurable kalpas spoken of by the Buddha cannot be exhaustively investigated). Its events cannot be recorded (The events before the empty kalpa cannot be recorded). Its subtlety cannot be grasped (Lao Tzu said, 'That which cannot be grasped is called subtle,' hence it is said to be ungraspable). Its fineness cannot be entered (Its subtlety and fineness cannot be exhaustively entered). The Buddha completely encompasses beyond the vast and great (Xi means 'completely'. Mi means 'pervading'. Lun means 'order'. Summarizing the above, the five beginnings and two forms cannot be traced, recorded, grasped, or entered. Only the Buddha can completely and orderly pervade beyond heaven and earth). Analyzing within its deep and subtle interior (Pouxi means 'to dissect and analyze'. Only the Buddha can dissect and analyze within the deep and subtle interior). Up to the highest heavens, beyond the limit (Up to the Realm of Neither Perception Nor Non-Perception). Down to the thickest earth, below the limit (Down to the edge of the golden wheel of water). There is nothing that is not shown here, as if pointing to one's palm (Shi means 'to show'. Zhu means 'in'. Si means 'this'. Summarizing the above, the Buddha's wondrous function is beyond the vast, within the deep, above the high heavens, and below the thick earth. There is nothing that is not completely known, so it is said that these principles are shown here, as if pointing to something in one's palm). Since what is illuminated is so vast, why should the text be verbose (Summarizing the previous talk of myriad counts and billions, since the Buddha illuminates vast and infinite matters, why should the scriptures be verbose)? Even if ten thousand or a billion words are removed, it would still not be too much (Reiterating the guest's words, even if ten thousand or a billion words are removed, it would still not be too much). How can it be said that it is not concise (Regarding the matters explained above, how can it be said that it is not concise)?

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豈特以一人力所堪能。然後以為得矣(焉用一人之力堪可能為然後稱為簡要所得者矣)。

譬如渴人飲海。飽而自足。焉知其餘哉(復結上文意。卷萬億數之義。譬如極渴之人飲大海之水。飽足則止。焉知其餘廣大)。

宗師第五(此篇言古今帝主賢士皆所宗師之。故曰宗師)

客曰。子之行說。佛道崇虛至尊至大。二帝三王曷不修之(既為佛之崇高清虛。至尊貴而廣大。二帝堯舜也。三王夏商周也。何不修佛之道)。

孔子老聃何不傳之(夫子老子何不傳佛之道)。

六經不載其辭(儒教書中。不見載佛之言辭)。

諸子不書其說(儒門諸子等籍。亦不見書經所說)。

且先賢古哲未聞行其道者。而子獨好於異耶(結上文。古之聖哲先賢等經。諸子等書。皆無所宗佛者。唯子獨好異端之教也耶)。

妙明曰。子執之固也(子偏執之固蔽者也)。

書不必孔丘之言。合義者從(丘孔子名。然孔聖之書。理微言極。有所未達者。亦不可定用。但以合義者。亦皆從順者也)。

藥不必扁鵲之方。愈病者良(名醫傳。扁鵲古之善醫者。曾療虢太子返魂。亦不必定用。但能痊癒其病者。亦良善也)。

萬善殊途而同歸(然萬善為者不同一路。其

【現代漢語翻譯】 現代漢語譯本：豈止是用一個人的力量就能完全理解的呢？（難道需要用一個人的力量完全理解后，才能稱之為簡要所得嗎？） 譬如口渴的人飲用海水，喝飽了就滿足了，哪裡還會知道海水的其餘部分呢？（再次總結上文的意思，卷萬億數的含義。譬如極度口渴的人飲用大海的水，喝飽了就停止了，哪裡還會知道其餘的廣大之處呢？） 宗師第五（這篇講述古代和現代的帝王和賢士都尊崇佛法，所以叫做宗師） 客人問道：『您所宣揚的佛道，崇尚虛無，至尊至大，堯舜禹三王為什麼不修習呢？』（既然佛法如此崇高、清凈虛無，至尊貴而廣大，堯舜禹三王，為什麼不修習佛的道呢？） 『孔子、老子為什麼不傳授呢？』（孔子、老子為什麼不傳授佛的道呢？） 『六經沒有記載這些言辭。』（儒教的書籍中，沒有記載佛的言辭。） 『諸子百家的著作也沒有記載這些說法。』（儒家諸子等人的書籍，也沒有記載佛經所說的內容。） 『而且古代的賢人和哲人沒有聽說過修行佛道的，而您唯獨喜歡這些奇異的學說嗎？』（總結上文，古代的聖哲賢人等經典，諸子百家的書籍，都沒有尊崇佛法的，唯獨您喜歡這些異端的教義嗎？） 妙明回答說：『您的執念太深了。』（您的偏執太固執了。） 『書籍不一定非要是孔丘（孔子的名字）的言論，符合義理的就應該採納。』（然而孔聖人的書籍，道理精微，言辭深刻，有所未達到的地方，也不可以一定採用，只要是符合義理的，都應該順從。） 『藥方不一定非要是扁鵲（古代的名醫）的藥方，能治好病的才是良藥。』（扁鵲是古代的著名醫生，曾經醫治虢太子的還魂病，他的藥方也不一定非要採用，只要能治好疾病的，就是良藥。） 『各種善行途徑不同，但最終都歸於同一個目標。』（然而各種善行所走的道路不同，但最終都）

【English Translation】 English version: Could it be fully understood by the power of one person alone? (Does it require the power of one person to fully understand it before it can be called a concise attainment?) It is like a thirsty person drinking seawater, satisfied when full, how would they know the rest of it? (Again summarizing the meaning of the previous text, the meaning of rolling up hundreds of millions. It is like an extremely thirsty person drinking water from the great sea, stopping when full, how would they know the rest of its vastness?) Chapter 5: Masters (This chapter speaks of how ancient and modern emperors and sages all revered the Buddha's teachings, hence the name 'Masters') The guest asked: 'Your proclaimed Buddha-dharma, exalting emptiness, being supremely honored and great, why did the Two Emperors and Three Kings not cultivate it?' (Since the Buddha-dharma is so sublime, pure, empty, supremely honored and vast, why did the Two Emperors Yao and Shun, and the Three Kings of Xia, Shang, and Zhou, not cultivate the Buddha's way?) 'Why did Confucius and Lao Tzu not transmit it?' (Why did Confucius and Lao Tzu not transmit the Buddha's way?) 'The Six Classics do not record these words.' (The books of Confucianism do not record the words of the Buddha.) 'The writings of the various philosophers do not record these teachings.' (The books of the various philosophers of Confucianism also do not record what the sutras say.) 'Moreover, the ancient sages and philosophers have not been heard of practicing the Buddha's way, and you alone favor these strange doctrines?' (Concluding the above, the classics of ancient sages and philosophers, the books of various philosophers, have not revered the Buddha-dharma, only you favor these heterodox doctrines?) Miaoming replied: 'Your attachment is too strong.' (Your bias is too stubborn.) 'Books do not necessarily have to be the words of Kong Qiu (Confucius's name), those that conform to righteousness should be adopted.' (However, the books of the sage Confucius, the principles are subtle, the words are profound, and where there are things not reached, they cannot necessarily be used, but those that conform to righteousness should all be followed.) 'Prescriptions do not necessarily have to be the prescriptions of Bian Que (an ancient famous doctor), those that can cure the disease are good medicine.' (Bian Que was a famous doctor of ancient times, who once treated the crown prince of Guo and brought him back to life, his prescriptions do not necessarily have to be adopted, but those that can cure the disease are good medicine.) 'The myriad good deeds have different paths, but ultimately return to the same goal.' (However, the paths taken by the myriad good deeds are different, but ultimately they)

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善則一也)。

百慮一致而為善(百般思慮至。唯為一善也)。

為善不同同歸于治(尚書云。為善故不一端而無不可之善。洎有所成則同名歸於善治也)。

君子集眾善而輔其身(君子者。成德之士也。凡君子之所作為。惟集積眾善而以輔助於其身也)。

而以何常師有耶(論語。公孫朝。即衛大夫問于子貢曰。仲尼焉學。子貢曰。文武之道未墜于地。在人賢者識其大者。不賢者識其小者。莫不有文武之道焉。夫子焉不學。而亦何常師之有)。

昔者虞舜師務成。唐堯師尹壽(予按老子列仙傳。化規實跡帝堯之時為務成。帝舜之時為尹壽)。

漢文禮河上(漢文帝禮河上公。而求道德二篇也)。

黃帝拜廣成(黃帝于崆峒山拜求治身之道于廣成子)。

武丁納誨傅巖(傅巖即傅說也。武丁即商高宗。尚書說命篇曰。朝夕納誨。以輔臺德也。說音悅)。

太甲投誠伊尹(尚書。太甲乃湯孫至昏者也。湯三聘伊尹為相。后以阿衡之任。放逐太甲于桐宮。帝悔過修德。既成后立號太宗也)。

文王尊呂望(史記。文王為西伯時。一日夢飛熊之兆卜之。于渭水之陽。將大德焉。天與汝師以之佐昌齋三日。渭水果得呂望。勞而問之。乃載以歸。立為太公望)。

【現代漢語翻譯】 現代漢語譯本 善的本質是唯一的（善則一也）。 各種思慮最終達成一致，就是爲了行善（百慮一致而為善）。 行善的方式可能不同，但最終都歸於天下太平（為善不同同歸于治）。 君子彙集各種善行來修養自身（君子集眾善而輔其身）。 又何必有固定的老師呢？（而以何常師有耶） 從前虞舜以務成為師，唐堯以尹壽為師（昔者虞舜師務成，唐堯師尹壽）。 漢文帝向河上公請教禮儀（漢文禮河上）。 黃帝拜訪廣成子（廣成子）于崆峒山，求教修身之道（黃帝拜廣成）。 武丁接受傅巖（傅說）的教誨（武丁納誨傅巖）。 太甲誠心歸順伊尹（太甲投誠伊尹）。 文王尊崇呂望（呂尚）（文王尊呂望）。

【English Translation】 English version Goodness is essentially one (善則一也). All kinds of considerations ultimately converge on doing good (百慮一致而為善). The ways of doing good may be different, but they all ultimately lead to peace and order (為善不同同歸於治). A virtuous person accumulates all kinds of good deeds to cultivate himself (君子集眾善而輔其身). Why must one have a fixed teacher? (而以何常師有耶) In the past, Yu Shun (虞舜) took Wu Cheng (務成) as his teacher, and Tang Yao (唐堯) took Yin Shou (尹壽) as his teacher (昔者虞舜師務成，唐堯師尹壽). Emperor Wen of Han (漢文帝) learned etiquette from the Old Man by the River (河上公) (漢文禮河上). The Yellow Emperor (黃帝) visited Guang Chengzi (廣成子) at Mount Kongtong (崆峒山) to seek the way of self-cultivation (黃帝拜廣成). Wu Ding (武丁) accepted the teachings of Fu Yan (傅說) (武丁納誨傅巖). Tai Jia (太甲) sincerely submitted to Yi Yin (伊尹) (太甲投誠伊尹). King Wen (文王) revered Lü Wang (呂尚) (文王尊呂望).

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仲尼學老聃(家語適周篇。問禮于老聃。訪樂於萇弘。孔子將行。與南宮敬叔曰。吾師老聃。博古知今者也)。

豈但見載於六經。然後以從其學也(此標客言以結上文。意如上諸聖。皆有其師。豈直待載於六經。然後從而為學也)。

佛既生周昭王時。法化未來此土。暨漢明帝永平十年。聲教漸始流入中區(史記。後漢明帝永平三年四月八日。夜夢金人長丈六放大光明。次日問群臣。丞相韓憲奏曰。此西方聖人也。周朝備云。千年之後。教來此土。帝悅遣蔡愔等一十八人赍敕西國。尋訪聖典。至流沙遇摩騰竺法蘭白馬馱經箱。永平十年十月到于洛陽。帝大悅重賞譯經於時方流入中國)。

且二帝三王。時殊代異隔而不修(二帝三王與佛時世不同。遠隔邦域。故不修佛道也)。

仲尼伯陽。審無受器。知而不傳(仲尼夫子也。伯陽老子也。孔老二聖審無受道之器而無可傳者。故知而不傳也)。

諸子未達豈敢言也(周秦之時。佛法未來。諸子豈敢妄傳)。

夫如是奚二帝三王孔子老聃傳習記載之有耶(結上文意)。

厥後白馬經來(厥者其也)。

亦烏僧至(三國誌。吳王赤烏四年。康居國沙門僧會至。顯大神異。王禮事之)。

蘭騰道揚于明帝(

【現代漢語翻譯】 現代漢語譯本： 仲尼（孔子的字）向老聃（即老子，《家語·適周篇》記載孔子向老聃問禮，向萇弘問樂。孔子將要離開時，對南宮敬叔說：『我的老師老聃，是博古通今的人』）。 難道僅僅是因為記載在六經上，然後才去學習嗎？（這是假設的說法，用來總結上文。意思是說，像之前的聖人，都有他們的老師，難道僅僅是等待記載在六經上，然後才去學習嗎？） 佛出生在周昭王時期，佛法教化尚未傳入中國。直到漢明帝永平十年，佛法的聲教才逐漸開始流入中原地區。（《史記》、《後漢書·明帝紀》記載，漢明帝永平三年四月八日，夜裡夢見一個金人，身高一丈六尺，放出巨大的光明。第二天詢問群臣，丞相韓憲奏報道：『這是西方的聖人。』周朝時就預言過，千年之後，這種教義會傳入中國。皇帝很高興，派遣蔡愔等十八人帶著詔書前往西域，尋找佛經。在流沙遇到了摩騰、竺法蘭，用白馬馱著經書和經箱。永平十年十月到達洛陽。皇帝非常高興，重賞他們，並翻譯佛經，當時佛法才開始傳入中國）。 而且二帝三王，時代不同，相隔遙遠，所以沒有修習佛法。（二帝三王與佛的時代不同，相隔遙遠，所以沒有修習佛法）。 仲尼（孔子）和伯陽（老子），確實沒有接受佛法的根器，知道佛法卻無法傳授。（孔子和老子這兩位聖人，確實沒有接受佛法的根器，所以知道佛法卻無法傳授）。 其他諸子沒有領悟佛法，怎麼敢妄自談論呢？（周秦時期，佛法尚未傳入中國，其他諸子怎麼敢胡亂傳講呢？） 如果真是這樣，那麼二帝三王、孔子、老聃，又怎麼會有傳習和記載呢？（總結上文的意思）。 後來白馬馱經而來（厥，是「其」的意思）。 也有烏僧（僧人）來到中國（《三國誌·吳志》記載，吳王赤烏四年，康居國的沙門僧會來到吳國，顯現大神異，吳王以禮相待）。 竺法蘭和迦葉摩騰在漢明帝時期弘揚佛法。

【English Translation】 English version: Zhongni (Confucius's courtesy name) learned from Lao Dan (Lao Tzu, as recorded in 'Jia Yu - Shi Zhou Chapter,' Confucius inquired about rituals from Lao Dan and music from Chang Hong. When Confucius was about to leave, he said to Nangong Jingshu, 'My teacher Lao Dan is knowledgeable about ancient and modern times'). Is it only because it is recorded in the Six Classics that one then goes to learn from him? (This is a hypothetical statement used to summarize the previous text. It means that, like the previous sages, they all had their teachers; is it only after being recorded in the Six Classics that one then goes to learn?) The Buddha was born during the reign of King Zhao of Zhou, and the teachings of Buddhism had not yet entered China. It was not until the tenth year of the Yongping era of Emperor Ming of Han that the influence of Buddhism gradually began to flow into the Central Plains. (The 'Records of the Grand Historian' and the 'Book of the Later Han - Biography of Emperor Ming' record that on the eighth day of the fourth month of the third year of the Yongping era of Emperor Ming of Han, he dreamed of a golden man, sixteen feet tall, emitting great light. The next day, he asked his ministers, and the Prime Minister Han Xian reported, 'This is a sage from the West.' The Zhou Dynasty had predicted that after a thousand years, this teaching would enter China. The emperor was very pleased and sent Cai Yin and eighteen others with an imperial edict to the Western Regions to seek Buddhist scriptures. In the quicksand, they met Kasyapa Matanga and Dharmaratna, who were carrying scriptures and boxes on white horses. They arrived in Luoyang in the tenth month of the tenth year of the Yongping era. The emperor was very pleased, rewarded them generously, and translated the scriptures. At that time, Buddhism began to enter China). Moreover, the Two Emperors and Three Kings lived in different eras, separated by distance, so they did not cultivate Buddhism. (The Two Emperors and Three Kings lived in different eras from the Buddha, separated by distance, so they did not cultivate Buddhism). Confucius and Lao Tzu indeed did not have the capacity to receive the Dharma, and although they knew it, they could not transmit it. (These two sages, Confucius and Lao Tzu, indeed did not have the capacity to receive the Dharma, so although they knew it, they could not transmit it). How could the other philosophers, not having understood the Dharma, dare to speak of it recklessly? (During the Zhou and Qin dynasties, Buddhism had not yet entered China, so how could the other philosophers dare to speak of it randomly?) If that were the case, then how could there be transmission and records of the Two Emperors, Three Kings, Confucius, and Lao Tzu? (Summarizes the meaning of the previous text). Later, the scriptures came on a white horse (厥 means '其'). Also, Upaśama (Buddhist monk) came to China (The 'Records of the Three Kingdoms - Book of Wu' records that in the fourth year of the Chiwu era of the King of Wu, the śramaṇa Samghavarman from the Kangju Kingdom came to Wu, displaying great miracles, and the King treated him with courtesy). Dharmaratna and Kasyapa Matanga propagated Buddhism during the reign of Emperor Ming of Han.

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三寶錄云。漢明帝。摩騰竺法蘭。永平十四年五嶽道士楮善信等。上表滅佛帝命二教於白馬寺以二教經置於二臺。同時舉火。道教皆毀。唯佛典獨存。於時君臣愕然。愈加崇奉)。

僧會德被于孫權(三國誌。孫權吳王也。時康僧既至。廣陳如來之玄妙。王求舍利立壇祈三七。乃至王試真偽。火焚砧錘俱無所損。王遂建浮圖)。

隋文稽顙曇延(稽遲也。顙額也。隋史高僧傳。曇延去師中條山西宮寺僧。隋文帝同輦輿。帝以師禮之拜。封為國師)。

梁武投誠寶誌(梁史。僧寶。志即志公也。梁武帝投禮為師)。

李唐傾心玄奘(慈恩傳。唐太宗真觀年間法師西天求教回。親迎于儀鳳殿。對言。西域勝境。奉詔于洪福寺譯經帝及公卿國戚。皆傾心禮也)。

姚秦拜首羅什(釋氏通鑑。姚秦即姚興也。都長安。因討龜慈得羅什於終南山。賜立逍遙園翻譯眾經。乃以香華敬禮待之。合國王臣事禮也)。

苻堅禮敬道安(五代史僧寶傳。苻堅克襄陽。得道安法師。同輦載歸為師禮之恩渥甚厚)。

齊主師崇上統(齊史僧寶傳云。齊世祖武成帝。大寧三年。受上統法師。朝中大臣無不敬禮。創報德寺請師居之)。

裴相了心於黃檗(傳燈。裴相諱休。字公美。京兆人。出刺

【現代漢語翻譯】 現代漢語譯本： 《三寶錄》記載，漢明帝時期，摩騰（Mātanga，印度僧人）和竺法蘭（Dharmaratna，印度僧人）來到中國。永平十四年，五嶽道士楮善信等人上表請求滅佛。漢明帝命佛教和道教在白馬寺進行辯論，將兩教的經書放置在兩個高臺上，同時點火焚燒。結果道教的經書全部被毀，只有佛經完好無損。當時君臣都非常驚訝，更加崇敬信奉佛教。 僧會（Kang Seng Hui，康僧會）的德行恩澤施於孫權（Sun Quan，三國時期吳國的君主）。當時康僧會來到吳國，廣泛宣揚如來的玄妙教義。孫權請求得到佛舍利，並設立祭壇祈禱三七（二十一天）。甚至孫權親自試驗舍利的真偽，用火焚燒、鐵錘敲打都無法損壞舍利。於是孫權建造了浮屠（佛塔）。 隋文帝（Emperor Wen of Sui）稽顙（qí sǎng，以額觸地，表示極度的尊敬）曇延（Tanyan，隋代高僧）。《隋史·高僧傳》記載，曇延是中條山西宮寺的僧人。隋文帝與曇延同乘一輛車，以對待老師的禮節來對待他，並封他為國師。 梁武帝（Emperor Wu of Liang）投誠寶誌（Baozhi，即志公，南朝梁代僧人）。《梁史》記載，僧寶誌被梁武帝尊為老師，並以弟子之禮侍奉。 李唐（Li Tang，指唐朝）傾心玄奘（Xuanzang，唐代高僧）。《慈恩傳》記載，唐太宗貞觀年間，玄奘法師從西天（指印度）求取佛法歸來，唐太宗親自在儀鳳殿迎接他。玄奘向唐太宗講述了西域的殊勝景象，並奉詔在洪福寺翻譯佛經。唐太宗以及公卿國戚都傾心敬禮玄奘。 姚秦（Yao Qin，指後秦）拜首羅什（Kumarajiva，鳩摩羅什，後秦時期著名佛經翻譯家）。《釋氏通鑑》記載，姚秦的君主是姚興（Yao Xing），都城在長安。姚興攻打龜茲（Kucha）后，在終南山得到了羅什，並賜予他逍遙園來翻譯各種佛經。姚興用香花等供品來尊敬羅什，以對待國王和臣子的禮節來對待他。 苻堅（Fu Jian，前秦皇帝）禮敬道安（Daoan，東晉時期著名高僧）。《五代史·僧寶傳》記載，苻堅攻克襄陽后，得到了道安法師，與道安同乘一輛車返回，以對待老師的禮節來對待他，恩情非常深厚。 齊主（Qi Emperor，指北齊皇帝）師崇上統（Shangtong，北齊僧人）。《齊史·僧寶傳》記載，北齊世祖武成帝大寧三年，接受上統法師的教導，朝中大臣沒有不敬禮上統法師的。武成帝建立報德寺，請上統法師居住。 裴相（Prime Minister Pei，指裴休）在黃檗（Huangbo，唐代禪師）處了悟本心。《傳燈錄》記載，裴相名休，字公美，京兆人，出任刺史。

【English Translation】 English version: The 'San Bao Lu' (Record of the Three Treasures) records that during the reign of Emperor Ming of Han, Mātanga (an Indian monk) and Dharmaratna (an Indian monk) came to China. In the fourteenth year of Yongping, the Taoist priests Chu Shanxin and others from the Five Sacred Mountains submitted a memorial requesting the suppression of Buddhism. Emperor Ming ordered a debate between Buddhism and Taoism at the White Horse Temple, placing the scriptures of the two religions on two platforms and setting them on fire simultaneously. As a result, all the Taoist scriptures were destroyed, while only the Buddhist scriptures remained intact. At that time, the emperor and his ministers were all astonished and became even more respectful and devoted to Buddhism. The virtue and grace of Kang Seng Hui (Kang Seng Hui, a monk from the Three Kingdoms period) were bestowed upon Sun Quan (Sun Quan, the ruler of the Wu kingdom during the Three Kingdoms period). At that time, Kang Seng Hui came to the Wu kingdom and widely propagated the profound teachings of the Tathagata. Sun Quan requested to obtain the Buddha's relics and set up an altar to pray for three sevens (twenty-one days). Sun Quan even personally tested the authenticity of the relics, but burning them with fire and hammering them with iron hammers could not damage the relics. Therefore, Sun Quan built a stupa (pagoda). Emperor Wen of Sui (Emperor Wen of Sui) kowtowed (qí sǎng, touching the forehead to the ground to show extreme respect) to Tanyan (Tanyan, a prominent monk of the Sui Dynasty). The 'History of the Sui Dynasty - Biographies of Eminent Monks' records that Tanyan was a monk from the Xigong Temple in Zhongtiao Mountain. Emperor Wen of Sui shared a carriage with Tanyan, treated him with the etiquette of a teacher, and appointed him as the national preceptor. Emperor Wu of Liang (Emperor Wu of Liang) surrendered to Baozhi (Baozhi, also known as Zhigong, a monk of the Liang Dynasty in the Southern Dynasties). The 'History of Liang' records that the monk Baozhi was revered as a teacher by Emperor Wu of Liang, who served him with the etiquette of a disciple. The Li Tang (Li Tang, referring to the Tang Dynasty) was devoted to Xuanzang (Xuanzang, a prominent monk of the Tang Dynasty). The 'Ci En Zhuan' records that during the Zhenguan era of Emperor Taizong of Tang, the Dharma Master Xuanzang returned from seeking the Dharma in the Western Regions (referring to India). Emperor Taizong personally welcomed him at the Yifeng Hall. Xuanzang told Emperor Taizong about the magnificent scenery of the Western Regions and was ordered to translate Buddhist scriptures at Hongfu Temple. Emperor Taizong and the dukes and nobles all respectfully revered Xuanzang. Yao Qin (Yao Qin, referring to the Later Qin) bowed to Kumarajiva (Kumarajiva, a famous translator of Buddhist scriptures during the Later Qin period). The 'Shishi Tongjian' records that the ruler of Yao Qin was Yao Xing (Yao Xing), whose capital was in Chang'an. After Yao Xing conquered Kucha, he obtained Kumarajiva in Zhongnan Mountain and granted him the Xiaoyao Garden to translate various Buddhist scriptures. Yao Xing used incense, flowers, and other offerings to respect Kumarajiva, treating him with the etiquette of a king and his ministers. Fu Jian (Fu Jian, the emperor of the Former Qin) respectfully revered Daoan (Daoan, a famous monk of the Eastern Jin Dynasty). The 'History of the Five Dynasties - Biographies of Monks' records that after Fu Jian conquered Xiangyang, he obtained the Dharma Master Daoan, sharing a carriage with Daoan on the return journey, treating him with the etiquette of a teacher, with very deep affection. The Qi Emperor (Qi Emperor, referring to the Emperor of the Northern Qi) revered Shangtong (Shangtong, a monk of the Northern Qi) as his teacher. The 'History of Qi - Biographies of Monks' records that in the third year of Danning during the reign of Emperor Wucheng of the Northern Qi, he received the teachings of the Dharma Master Shangtong, and all the ministers in the court respectfully revered the Dharma Master Shangtong. Emperor Wucheng established the Baode Temple and invited the Dharma Master Shangtong to reside there. Prime Minister Pei (Prime Minister Pei, referring to Pei Xiu) realized his original mind at Huangbo's (Huangbo, a Chan master of the Tang Dynasty) place. The 'Transmission of the Lamp' records that Prime Minister Pei's name was Xiu, his courtesy name was Gongmei, he was from Jingzhao, and he served as the governor.

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使瑞州。詣高安寺因問黃檗。壁間畫者何也。檗曰。高僧真儀。休曰。真儀可觀。高僧何在。檗高聲云。裴公。公諾曰。在甚麼處。休即有悟)。

昌黎求法于大顛(釋氏通鑑云。昌黎即韓愈。字退之。官拜為刑部侍郎。唐憲宗于鳳翔府護國寺。即今法門寺。迎佛骨于內宮供養。愈上表謗佛。帝欲誅之。裴度等諫。貶于潮州。聞大顛親詣求法雲。弟子軍州事繁。省要處乞師指示。良久愈罔措。侍者三平敲禪床一下。師云作么。平云。先以定動。然後智拔。愈云。師門風高峻。于侍者處得個入路)。

李翱道問藥山(傳燈云。李翱字習之。唐賢臣。出守豐州。聞藥山惟儼禪師道風。一日謁見師不顧。公曰。見面不如聞名。便退。師云。尚書何得貴耳而賤目。公遂拜而問曰。如何是道。山以手指凈瓶曰會么。公曰不會。山曰云在青天水在瓶。公于言下有省)。

山谷禪參佛印(傳燈。黃庭堅字魯直。號山谷道人。宋哲宗元祐間。丁憂在家。嘗詣黃龍山晦堂禪師處一日。舉孔子謂弟子曰二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者。是丘也。於是請公詮什。晦堂不然其說。公怒愀然時當暑。退問。公聞木稚華香乎。公曰聞。晦曰。吾無隱乎爾公頓然領悟)。

晉主虔恭慧遠(晉史釋鑒。

【現代漢語翻譯】 使瑞州（Ruizhou，地名）的官員去高安寺（Gao'an Temple，寺廟名）拜訪黃檗（Huangbo，人名，禪師）。他問黃檗：『墻上畫的是什麼？』黃檗說：『高僧的畫像。』官員說：『畫像很好看，高僧在哪裡呢？』黃檗大聲喊道：『裴公（Pei Gong，人名）！』官員應道：『在什麼地方？』官員立刻有所領悟。

昌黎（Changli，人名，即韓愈）向大顛（Dadian，人名，禪師）求法。《釋氏通鑑》記載：昌黎即韓愈，字退之，官拜刑部侍郎。唐憲宗在鳳翔府護國寺（Huguo Temple，寺廟名，即今天的法門寺）迎佛骨到內宮供養。韓愈上表誹謗佛教，皇帝要誅殺他，裴度（Pei Du，人名）等人勸諫，於是將他貶到潮州。韓愈聽說大顛禪師，親自去求法，說：『弟子公務繁忙，請老師指示要點。』韓愈沉默不語。侍者三平（Sanping，人名）敲了一下禪床。大顛禪師問：『做什麼？』三平說：『先以定力使之動搖，然後以智慧拔除。』韓愈說：『老師的門風高峻，我從侍者這裡找到了入門的途徑。』

李翱（Li Ao，人名）問道于藥山（Yaoshan，人名，禪師）。《傳燈錄》記載：李翱字習之，是唐朝的賢臣，出任豐州刺史。他聽說藥山惟儼（Yaoshan Weiyan，人名，禪師）禪師的道風，一天去拜見，藥山禪師不理睬他。李翱說：『見面不如聞名。』便要退出去。藥山禪師說：『尚書為何貴耳而賤目？』李翱於是拜見並問道：『如何是道？』藥山禪師用手指著凈瓶說：『會么？』李翱說：『不會。』藥山禪師說：『云在青天，水在瓶。』李翱在言下有所領悟。

山谷（Shangu，人名，即黃庭堅）禪參佛印（Foyin，人名，禪師）。《傳燈錄》記載：黃庭堅字魯直，號山谷道人，宋哲宗元祐年間，丁憂在家。他曾經去黃龍山晦堂（Huilong Mountain Huitang，地名，人名）禪師處，一天，他舉孔子對弟子說：『二三子以我為隱乎？吾無隱乎爾。吾無行而不與二三子者，是丘也。』於是請晦堂禪師解釋。晦堂禪師不認可他的說法。黃庭堅生氣了，臉色很難看，當時正值夏天。退下後，晦堂禪師問：『你聞到木樨花的香味了嗎？』黃庭堅說：『聞到了。』晦堂禪師說：『吾無隱乎爾。』黃庭堅頓時領悟。

晉主（Jin Emperor，人名）虔誠恭敬慧遠（Huiyuan，人名，僧人）。《晉史釋鑒》記載。

【English Translation】 An official from Ruizhou (瑞州, place name) visited Huangbo (黃檗, personal name, a Chan master) at Gao'an Temple (高安寺, temple name). He asked Huangbo, 'What is painted on the wall?' Huangbo said, 'A portrait of a venerable monk.' The official said, 'The portrait is admirable, but where is the venerable monk?' Huangbo shouted loudly, 'Lord Pei (裴公, personal name)!' The official responded, 'Where is he?' The official immediately had an awakening.

Changli (昌黎, personal name, i.e., Han Yu) sought the Dharma from Dadian (大顛, personal name, a Chan master). The Shishi Tongjian (釋氏通鑑) records: Changli is Han Yu, styled Tuizhi, who held the official title of Vice Minister of the Ministry of Justice. Emperor Xianzong of the Tang Dynasty welcomed the Buddha's relics to the inner palace for veneration at Huguo Temple (護國寺, temple name, now known as Famen Temple) in Fengxiang Prefecture. Han Yu submitted a memorial criticizing Buddhism, and the emperor wanted to execute him, but Pei Du (裴度, personal name) and others advised against it, so he was demoted to Chaozhou. Han Yu heard of the Chan master Dadian and personally went to seek the Dharma, saying, 'This disciple is burdened with official duties. Please, Master, instruct me on the essentials.' Han Yu remained silent and at a loss. The attendant Sanping (三平, personal name) tapped the Zen platform once. Dadian asked, 'What are you doing?' Sanping said, 'First, use stillness to cause movement, and then use wisdom to uproot.' Han Yu said, 'The Master's school has a lofty style. I have found an entry point through the attendant.'

Li Ao (李翱, personal name) inquired about the Dao from Yaoshan (藥山, personal name, a Chan master). The Transmission of the Lamp records: Li Ao, styled Xizhi, was a virtuous minister of the Tang Dynasty, serving as the prefect of Fengzhou. He heard of the Daoist style of Chan Master Yaoshan Weiyan (藥山惟儼, personal name) and visited him one day, but the Master ignored him. Li Ao said, 'Seeing is not as good as hearing the name.' and was about to leave. Chan Master Yaoshan said, 'Why does the Minister value ears and despise eyes?' Li Ao then bowed and asked, 'What is the Dao?' Yaoshan pointed to a clean vase and said, 'Do you understand?' Li Ao said, 'I do not understand.' Yaoshan said, 'The clouds are in the blue sky, and the water is in the vase.' Li Ao had an awakening upon hearing these words.

Shangu (山谷, personal name, i.e., Huang Tingjian) contemplated Chan with Foyin (佛印, personal name, a Chan master). The Transmission of the Lamp records: Huang Tingjian, styled Luzhi, with the sobriquet Shangu Daoren, was in mourning at home during the Yuanyou era of Emperor Zhezong of the Song Dynasty. He once visited Chan Master Huitang (晦堂, personal name) at Huanglong Mountain (黃龍山, place name). One day, he cited Confucius's words to his disciples, 'Do you think I conceal things from you? I conceal nothing from you. There is nothing I do that I do not share with you. That is Qiu.' He then asked Chan Master Huitang to explain it. Chan Master Huitang did not agree with his interpretation. Huang Tingjian became angry and his face turned grim. It was during the summer. After retreating, Chan Master Huitang asked, 'Did you smell the fragrance of the osmanthus flowers?' Huang Tingjian said, 'I smelled it.' Chan Master Huitang said, 'I conceal nothing from you.' Huang Tingjian suddenly had an awakening.

The Jin Emperor (晉主, personal name) was reverent and respectful towards Huiyuan (慧遠, personal name, a monk). The Jin Shi Shijian (晉史釋鑒) records.

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晉孝武帝大元年間。聞遠公法師道風。帝幸於山修東林寺。以師禮之)。

宋文致敬求那(釋鑒。五代時。宋文帝元嘉年間。帝見求那般摩法師云。弟子常欲齋戒不遂。望師教之。師曰。帝王與匹夫修之名異匹夫身賤名劣。帝王乃四海為家。與萬民為王。不殺之德亦為重矣。帝曰。師言真為開悟人心。明達物理。帝深敬仰)。

蕭衍詣寺舍身(史記。衍即梁武帝名。三入金田舍身。群臣以百萬金珠贖帝歸朝)。

丹霞回途選佛(傳燈。丹霞唐文宗時人。因儒長安應舉。遇僧曰。選官何如選佛。霞詣江西馬祖既至云。緣在石頭既至命執爨后三年披剃。大了祖意矣。此言丹霞為儒。終歸釋門。後果成道矣)。

而子復云未聞行其道者。何蔽也哉(蔽障也。自堯舜至漢唐宋以來聖君賢臣高士明儒行此道者。略舉以曉之。子何不聞而自障蔽也)。

自古賢哲。莫不匿跡佛書棲心祖道。豈予獨好於異乎(自古至今。賢能聖哲無不匿軌跡于佛之經書。潛棲心意于祖道。豈今我之獨好異端者乎)。

通相第六(此篇通明佛之妙相。故曰通相)

客曰。子言佛具三十二相八十種好。何異人之甚耶(客擬第二篇中之事。故重徴疑)。

殆富子之說非實之然乎(殆將也。客曰。子將豐富

【現代漢語翻譯】 現代漢語譯本：晉孝武帝大元年間，聽聞遠公法師的道風，孝武帝親臨廬山，修建東林寺，以對待老師的禮節來對待遠公法師。 宋文帝對求那（釋鑒，五代時期的人物，宋文帝元嘉年間。文帝見到求那跋摩法師說：『弟子常常想齋戒，但未能如願，希望法師教導我。』求那跋摩法師說：『帝王與普通百姓修行的方式不同。普通百姓身份低賤，名聲也小。帝王以四海為家，以萬民為子民，不殺生的功德也更為重大。』文帝說：『法師所言真是開悟人心，明達事理，我深感敬仰。』）致以敬意。 蕭衍（史書記載，蕭衍即梁武帝的名字。他曾三次到金田寺舍身，群臣用百萬金珠贖回皇帝回朝。）前往寺廟舍身。 丹霞（《傳燈錄》記載，丹霞是唐文宗時期的人。他原本在長安準備應試科舉，遇到一位僧人說：『選官哪裡比得上選佛？』丹霞於是前往江西拜見馬祖，之後又去了石頭希遷處，被安排在廚房工作。三年後剃度出家，徹底領悟了祖師的意旨。』這裡說的是丹霞原本是儒生，最終皈依佛門，後來得道成佛。）在回鄉的路上選擇了佛法。 而你卻說沒聽說過有人奉行佛道，這是什麼矇蔽呢？（矇蔽，就是被遮蔽。從堯舜到漢唐宋以來，聖明的君主、賢能的臣子、高尚的隱士、明智的儒生，奉行佛道的人很多，我略舉幾例來讓你明白，你為什麼沒聽說過，還自己矇蔽自己呢？） 自古以來的賢人哲士，沒有不隱藏軌跡于佛經之中，將心安住在祖師之道上的。難道只有我一個人喜歡與衆不同嗎？（自古至今，賢能的聖人哲士，沒有不將自己的軌跡隱藏在佛的經書之中，將心意潛藏在祖師之道中的。難道只有我今天喜歡標新立異嗎？） 通相第六（這一篇通篇闡明佛的妙相，所以叫做通相。） 客人說：『你說佛具有三十二相、八十種好，這和普通人有什麼很大的區別呢？』（客人是針對第二篇的內容，所以再次提出疑問。） 難道你所說的佛的富貴相是不真實的嗎？（難道，將要。客人說：你將要說佛的富貴相是不真實的嗎？)

【English Translation】 English version: During the first year of Emperor Xiaowu of the Jin Dynasty, having heard of the virtuous reputation of Dharma Master Yuan Gong, the Emperor personally visited Mount Lu and built Donglin Temple, treating the Dharma Master with the respect due to a teacher. Emperor Wen of the Song Dynasty paid respects to Gunabhadra (Shi Jian, a figure from the Five Dynasties period, during the Yuanjia era of Emperor Wen of the Song Dynasty. The Emperor, upon seeing Dharma Master Gunabhadra, said, 'This disciple often wishes to observe a vegetarian diet and precepts, but has not been able to fulfill this wish. I hope the Master can instruct me.' Gunabhadra replied, 'The way emperors and commoners practice differs. Commoners are of humble status and lesser renown. Emperors regard the entire realm as their home and its people as their subjects. The merit of not killing is therefore even greater.' The Emperor said, 'The Master's words truly enlighten the mind and clarify principles. I deeply admire them.') Xiao Yan (Historical records state that Xiao Yan is the name of Emperor Wu of Liang. He entered Jintian Temple three times to offer himself, and the court officials redeemed the Emperor's return to the court with a million gold pearls.) went to the temple to offer himself. Danxia (The 'Transmission of the Lamp' records that Danxia was a person from the time of Emperor Wenzong of the Tang Dynasty. He was originally in Chang'an preparing to take the imperial examinations when he encountered a monk who said, 'How can choosing an official compare to choosing Buddhahood?' Danxia then went to Jiangxi to see Mazu, and later went to Shitou Xiqian, where he was assigned to work in the kitchen. Three years later, he was tonsured and ordained, fully comprehending the meaning of the Patriarch.' This refers to Danxia originally being a Confucian scholar who eventually converted to Buddhism and later attained enlightenment.) chose Buddhism on his way home. Yet you say you have not heard of anyone practicing the Buddhist path. What is obscuring you? (Obscuring means being blocked. From Yao and Shun to the Han, Tang, and Song dynasties, enlightened rulers, virtuous ministers, noble hermits, and wise Confucians have practiced this path. I will briefly mention a few examples to make you understand. Why have you not heard of it and continue to obscure yourself?) Since ancient times, wise sages have all concealed their traces in Buddhist scriptures and settled their minds in the way of the Patriarchs. Am I the only one who likes to be different? (From ancient times to the present, virtuous sages have all hidden their traces in the Buddhist scriptures and concealed their minds in the way of the Patriarchs. Am I the only one today who likes to be unconventional?) General Characteristics, Sixth (This chapter generally explains the wondrous characteristics of the Buddha, hence it is called General Characteristics.) The guest said, 'You say that the Buddha possesses the thirty-two marks and eighty minor marks. What great difference is there between this and ordinary people?' (The guest is referring to the content of the second chapter, so he raises the question again.) Is it that what you say about the Buddha's wealth and nobility is not true? (Is it that, will. The guest said: Are you going to say that the Buddha's wealth and nobility is not true?)

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汝教之言以答者不是誠實之然者乎)。

妙明曰。不然(不然其說)。

昔者伏羲蛇身(伏羲外傳曰。伏羲生而蛇身有鱗甲)。

神農牛首(神農外傳曰。神農頭生兩角如牛)。

堯眉八彩(堯外傳曰。準南子曰堯眉有八般彩色)。

舜目重瞳(舜外傳曰。準南子云。舜兩眼有重瞳)。

文王四乳(文王外傳曰。周文王胸生四乳)。

周公背僂(周公外傳曰。周公背隆起者腰病也)。

皋陶馬喙(皋陶外傳曰。陶音姚。喙許穢切。舜賢臣也口似馬喙)。

夏禹虎鼻(夏禹外傳曰。夏禹鼻如虎)。

而仲尼天賦淑德(孔子外傳曰。仲尼孔子字。乃天命淑善之賢。全德者聖德也)。

其眉如堯。其目如舜。其背如禹。老子宿蘊異質。生而皓首(老子外傳曰。老子宿世蘊積怪異形質。生而白髮)。

老而童顏(白髮以老。童子顏容)。

耳漫而大。聃而無輪(耳漫長大。而無輪廓。謚曰聃)。

此皆異人之狀。何獨異佛之問耶(如上所引。歷代聖賢皆有異常之相狀。何獨疑佛之異相。為問也耶)。

是以聖人具非常之狀。而有非常之德(觀夫聖賢具非常人之相狀亦有非常人之德行也)。

豈直與天下匹夫匹婦之為類也

【現代漢語翻譯】 現代漢語譯本 『你所教導的言語，用這些來回答，難道不是真實的嗎？』

妙明說：『不是的（不是這樣的說法）。』

從前伏羲是蛇身（《伏羲外傳》說：伏羲生來就是蛇身，有鱗甲）。

神農是牛首（《神農外傳》說：神農頭上生有兩角，像牛一樣）。

堯的眉毛有八種色彩（《堯外傳》說：《淮南子》說堯的眉毛有八般彩色）。

舜的眼睛是重瞳（《舜外傳》說：《淮南子》說舜的兩眼有重瞳）。

文王有四個乳房（《文王外傳》說：周文王胸前生有四個乳房）。

周公是駝背（《周公外傳》說：周公背部隆起，是腰部的疾病）。

皋陶是馬嘴（《皋陶外傳》說：陶音姚，喙音穢切。皋陶是舜的賢臣，口像馬嘴）。

夏禹是虎鼻（《夏禹外傳》說：夏禹的鼻子像老虎）。

而仲尼（仲尼(Zhongni)，孔子(Kongzi)的字）天生具有美好的品德（《孔子外傳》說：仲尼，就是孔子，是天命所歸的善良賢人，具備完全的德行，是聖德）。

他的眉毛像堯，他的眼睛像舜，他的背像禹。老子(Laozi)宿世蘊藏著奇異的資質，生下來就是白髮（《老子外傳》說：老子宿世蘊積著怪異的形質，生下來就是白髮）。

年老卻有孩童的容顏（白髮蒼蒼卻有孩童般的容貌）。

耳朵大而下垂，耳廓平坦沒有輪廓（耳朵大而下垂，沒有輪廓。謚號為聃(Dan)）。

這些都是異於常人的相貌，為何唯獨對佛的異相感到疑問呢？（就像上面所引用的，歷代聖賢都有異常的相貌，為何唯獨懷疑佛的異相，而提出疑問呢？）

因此，聖人具有非同尋常的相貌，也具有非同尋常的德行（看那些聖賢，具有非同尋常的相貌，也有非同尋常的德行）。

難道能直接與天下的普通男女相提並論嗎？』

【English Translation】 English version 『Is what you teach in response to these not the truth?』

Miaoming said, 『No (that is not the case).』

In the past, Fuxi (Fuxi) had a snake's body (Fuxi Biography states: Fuxi was born with a snake's body and scales).

Shennong (Shennong) had an ox's head (Shennong Biography states: Shennong had two horns on his head like an ox).

Yao (Yao)'s eyebrows had eight colors (Yao Biography states: Huainanzi says Yao's eyebrows had eight kinds of colors).

Shun (Shun)'s eyes had double pupils (Shun Biography states: Huainanzi says Shun had double pupils in both eyes).

King Wen (King Wen) had four breasts (King Wen Biography states: King Wen of Zhou had four breasts on his chest).

The Duke of Zhou (Duke of Zhou) was hunchbacked (Duke of Zhou Biography states: The Duke of Zhou's back was raised, which was a disease of the waist).

Gao Yao (Gao Yao) had a horse's snout (Gao Yao Biography states: Tao is pronounced Yao, and Hui is pronounced as a cut. Gao Yao was a virtuous minister of Shun, and his mouth resembled a horse's snout).

Xia Yu (Xia Yu) had a tiger's nose (Xia Yu Biography states: Xia Yu's nose was like a tiger's).

And Zhongni (Zhongni), Confucius (Kongzi)'s courtesy name, was endowed with excellent virtue (Confucius Biography states: Zhongni, also known as Confucius, was a virtuous sage appointed by Heaven, possessing complete virtue, which is sacred virtue).

His eyebrows were like Yao's, his eyes were like Shun's, and his back was like Yu's. Laozi (Laozi) accumulated extraordinary qualities from past lives and was born with white hair (Laozi Biography states: Laozi accumulated strange forms and qualities from past lives and was born with white hair).

Old but with a child's face (white hair but with the appearance of a child).

His ears were large and drooping, and his earlobes were flat without rims (his ears were large and drooping, without rims. His posthumous title was Dan).

These are all the appearances of extraordinary people. Why question the Buddha's extraordinary appearance alone? (As quoted above, sages and virtuous people throughout history have had extraordinary appearances. Why doubt the Buddha's extraordinary appearance and ask questions?)

Therefore, sages possess extraordinary appearances and also possess extraordinary virtues (observe that sages and virtuous people possess extraordinary appearances and also possess extraordinary virtues).

How can they be directly compared to ordinary men and women in the world?'

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(豈特與普天之下一匹之愚夫一匹之愚婦。常流俗輩同類而為例也)。

而子所問可謂局矣(如子之所問。可為偏執局量者矣)。

論孝第七(此篇全言為孝。故曰論孝)

客曰。孝經以四事不毀為德之本(四事者。身體髮膚也。人之一身四體毛髮及其面板。皆是父母所生。不敢毀傷者。言人之行莫大於孝。故曰為德之本也)。

論語以三事無違為孝之先(孟懿子問孝。子曰。無違。孟懿子魯大夫。問孝于夫子。子曰無違。謂不背于理也。樊遲夫子弟子。御其車。夫子恐懿子未達。故謂樊遲以發之。樊遲曰何謂也。子曰。生事之以禮。死葬之以禮。祭之以禮。故生事葬祀乃事親始終具矣。是以為孝之先也)。

故曾子有疾。召門弟子曰。啟予足啟予手(故者指義之辭。啟開也。曾子疾之臨終。使弟子開其衾被。而視之手足)。

以其受身體于父母。不敢毀傷。故使弟子開衾而視之曰。父母全而生之。子當全而歸之。可謂孝矣。今之沙門(梵語沙門。此云勤息)。

剃除鬚髮不守全軀。何違聖之不孝耶。妙明曰。不然(不然此理也)。

昔者泰伯被髮文身。可謂毀傷矣。而仲尼稱其至德(泰伯。周太王之長子。讓不嗣位。剪髮文身之於吳。其弟仲雍。論語曰。泰伯其

【現代漢語翻譯】 （豈止是和天下所有的愚笨男人和愚笨女人，以及那些平庸之輩一樣呢）。

您所問的問題真是太侷限了（像您這樣問問題，可以說是偏執狹隘了）。

論孝第七（這一篇全部講的是孝道，所以叫做論孝）。

客人問：『《孝經》認為不毀壞身體的四個部分是德行的根本（四事，指的是身體、頭髮和面板。人的一身四體、毛髮及其面板，都是父母所生，不敢毀壞損傷。意思是人的行為沒有比孝道更重要的，所以說是德行的根本）。』

《論語》認為不違背三件事是孝道的首要（孟懿子問孝，孔子說：『不要違背。』孟懿子是魯國的大夫，向孔子問孝，孔子說不要違背，指的是不違背道理。樊遲是孔子的弟子，為孔子駕車。孔子恐怕孟懿子不明白，所以告訴樊遲來啓發他。樊遲問：『這是什麼意思呢？』孔子說：『活著的時候用禮來侍奉，死了用禮來安葬，用禮來祭祀。』所以，活著的時候侍奉，死後安葬祭祀，是侍奉父母始終的事情，因此是孝道的首要）。

所以曾子生病臨終的時候，召集他的門徒說：『打開我的腳，打開我的手（所以是指解釋義理的言辭。啟，是打開的意思。曾子生病臨終的時候，讓弟子打開他的被子，來看他的手和腳）。』

因為他的身體是從父母那裡得到的，不敢毀壞損傷，所以讓弟子打開被子來看，說：『父母完整地生下了我，我應當完整地歸還給他們。』這可以說是孝道了。現在的沙門（梵語śrāmaṇa，意思是勤于止息）。

剃除鬚髮，不保持完整的身體，這難道不是違背聖人的不孝嗎？』妙明說：『不是這樣的（不是這樣的道理）。』

從前泰伯剪短頭髮，身上刺花紋，可以說是毀壞身體了，但是孔子稱讚他的至高德行（泰伯是周太王的兒子，爲了讓位不繼承王位，剪短頭髮，在身上刺花紋，到吳國去。他的弟弟仲雍，《論語》說：『泰伯，他』

【English Translation】 (How can it be compared to the foolish men and foolish women all over the world, and those ordinary people who are of the same kind?).

What you ask is truly limited (your question can be considered biased and narrow).

On Filial Piety, Chapter Seven (This entire chapter speaks of filial piety, hence the title 'On Filial Piety').

The guest said, 'The Classic of Filial Piety considers not damaging the four things as the foundation of virtue (The four things refer to the body, hair, and skin. A person's entire body, limbs, hair, and skin are all born from their parents, and one should not dare to damage them. It means that there is no greater act than filial piety, therefore it is the foundation of virtue).'

The Analects considers not violating three things as the priority of filial piety (Meng Yizi asked about filial piety, and Confucius said, 'Do not violate.' Meng Yizi was a minister of the State of Lu, and he asked Confucius about filial piety. Confucius said not to violate, meaning not to violate reason. Fan Chi was a disciple of Confucius and drove his chariot. Confucius feared that Meng Yizi did not understand, so he told Fan Chi to enlighten him. Fan Chi asked, 'What does this mean?' Confucius said, 'When they are alive, serve them with propriety; when they die, bury them with propriety; and offer sacrifices to them with propriety.' Therefore, serving them when alive, burying them and offering sacrifices after death, are the complete acts of serving one's parents from beginning to end, and thus it is the priority of filial piety).

Therefore, when Zengzi was ill and dying, he summoned his disciples and said, 'Uncover my feet, uncover my hands (Therefore refers to words explaining the meaning. 'Uncover' means to open. When Zengzi was ill and dying, he had his disciples open his quilt and look at his hands and feet).'

Because his body was received from his parents, and he dared not damage it, he had his disciples open the quilt to look, saying, 'My parents gave birth to me whole, and I should return myself to them whole.' This can be called filial piety. The śrāmaṇas (Sanskrit śrāmaṇa, meaning diligent in cessation) of today,

Shave their beards and hair and do not keep their bodies whole. How can this not be violating the sages' teaching of unfilial piety?' Miaoming said, 'That is not so (That is not the principle).'

In the past, Taibo cut his hair short and tattooed his body, which could be considered damaging his body, but Confucius praised his supreme virtue (Taibo was the eldest son of King Tai of Zhou. In order to yield the throne, he cut his hair short and tattooed his body, and went to the State of Wu. His younger brother Zhongyong, the Analects says, 'Taibo, he'

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可謂至德也已矣。三以天下讓。民無德而稱焉。其剪髮文身孔子何不責其不孝。以稱其至德)。

豫讓漆身(史記。豫讓晉人。先事范中行氏。後事智伯。趙襄子殺智伯。讓欲報仇。漆身為癩。吞炭為啞。五殺不中。后仗劍而死)。

荊軻義死(刺客傳。荊軻齊人。之燕。燕太子丹。使軻入秦為刺客不中。遂死於秦)。

介子焚軀(晉文公既即位。子推無爵。遂亡去之綿山文公召不出。以火烈山林。擬逼而出。子推守節。伏火而死)。

夷齊自餓。毀之至也。而六經子史。未聞譏其不孝(以泰伯豫讓荊軻子推夷齊等。皆自毀其身。而目觀六經子史。未聞見責其不孝。反以至德而稱者何也)。

孝之言順也(從順父母之正令。為言孝順也)。

善事父母。之為孝(惟善能事奉父母。之為孝也)。

元氣混沌。孝在其中(天地未判。混沌乃一。元氣未分之前。孝道之理已在其中)。

塞乎天地。橫乎四海(既分天地之後其孝塞乎于天地之間。縱橫於四海之內)。

罔不至夫。醇醇之孝(罔無也。醇醇厚也。人生天地間。無有不至於醇醇醲厚之孝也)。

萌乎無始(故孝道發萌于無始之際)。

親親之道。涉乎有為(上一親字是尊愛之義。下一親字指

【現代漢語翻譯】 現代漢語譯本： 這可以稱得上是最高的德行了。泰伯三次將天下讓出，民眾沒有施加恩德於他卻稱讚他。剪髮文身（古代吳越地區的習俗），孔子為什麼不責備他們不孝，反而稱讚他們具有最高的德行呢？

豫讓漆身（《史記》。豫讓是晉國人，先前侍奉范中行氏，後來侍奉智伯。趙襄子殺了智伯，豫讓想要報仇，便用漆涂身使自己變成癩瘡病人，吞炭使自己變成啞巴，多次行刺都沒有成功，後來拔劍自殺）。

荊軻義死（《刺客列傳》。荊軻是齊國人，前往燕國。燕太子丹派荊軻進入秦國做刺客，沒有成功，於是死在秦國）。

介子焚軀（晉文公即位后，介子推沒有得到封賞，於是逃亡到綿山。晉文公召他不出，便放火焚燒山林，想要逼他出來。介子推堅守節操，抱著樹被火燒死）。

伯夷、叔齊餓死。這些都是毀壞自身到了極點的行為。但是六經子史中，沒有聽說過有人譏諷他們不孝（泰伯、豫讓、荊軻、介子推、伯夷、叔齊等人，都自己毀壞自身，但是縱觀六經子史，沒有見到有人責備他們不孝，反而用最高的德行來稱讚他們，這是為什麼呢）？

孝的含義是順從（順從父母正確的命令，就叫做孝順）。

好好地侍奉父母，就叫做孝（只有好好地侍奉父母，才叫做孝）。

元氣混沌之時，孝道就在其中（天地還沒有分開，混沌還是一體的時候，元氣還沒有分離之前，孝道的道理就已經在其中了）。

充塞于天地之間，縱橫於四海之內（在天地分開之後，孝道就充塞于天地之間，縱橫於四海之內）。

沒有達不到的，醇厚濃烈的孝道（沒有，是沒有的意思。醇醇，是醇厚的意思。人生存在天地之間，沒有達不到醇厚濃烈的孝道的）。

孝道萌芽于無始之初（所以孝道萌芽于沒有開始的時候）。

親愛親人的道理，涉及有為之事（前面的『親』字是尊愛的意思，後面的『親』字指的是親人）。

【English Translation】 English version: This can be called the highest virtue. Taibo yielded the throne three times, and the people praised him even though he had not bestowed any favor upon them. They cut their hair and tattooed their bodies (customs of the ancient Wu and Yue regions). Why didn't Confucius責備them for being unfilial, but instead praised them for having the highest virtue?

Yu Rang lacquered his body (Historical Records. Yu Rang was a person from Jin, who first served Fan Zhongxing and later served Zhi Bo. Zhao Xiangzi killed Zhi Bo, and Yu Rang wanted to take revenge, so he lacquered his body to make himself a leper and swallowed charcoal to make himself mute. He made several assassination attempts without success, and later killed himself with a sword).

Jing Ke died for righteousness (Biographies of Assassins. Jing Ke was a person from Qi, who went to Yan. Crown Prince Dan of Yan sent Jing Ke to Qin as an assassin, but he failed and died in Qin).

Jie Zi burned his body (After Duke Wen of Jin ascended the throne, Jie Zitui did not receive a reward, so he fled to Mian Mountain. Duke Wen of Jin summoned him but he would not come out, so he set fire to the mountains, wanting to force him out. Jie Zitui upheld his integrity and was burned to death holding a tree).

Bo Yi and Shu Qi starved to death. These are all extreme acts of self-destruction. However, in the Six Classics and historical texts, there is no mention of anyone criticizing them for being unfilial (Taibo, Yu Rang, Jing Ke, Jie Zitui, Bo Yi, Shu Qi, etc., all destroyed themselves, but throughout the Six Classics and historical texts, there is no record of anyone責備them for being unfilial, but instead praising them for their highest virtue. Why is this)?

The meaning of filial piety is obedience (Obeying the correct commands of parents is called filial piety).

Serving parents well is called filial piety (Only serving parents well is called filial piety).

When the primordial energy was in chaos, filial piety was within it (Before heaven and earth were separated, when chaos was still one, before the primordial energy was separated, the principle of filial piety was already within it).

Filling the space between heaven and earth, extending across the four seas (After heaven and earth were separated, filial piety filled the space between heaven and earth, extending across the four seas).

There is nothing that does not reach, the pure and rich filial piety (There is nothing that does not reach pure and rich filial piety. People live between heaven and earth, and there is nothing that does not reach pure and rich filial piety).

Filial piety sprouts from the beginningless beginning (Therefore, filial piety sprouts from the time before the beginning).

The principle of loving relatives involves purposeful actions (The first '親' (qīn) means respect and love, and the second '親' (qīn) refers to relatives).

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父母言。故尊親之道。而涉乎于有作為也)。

古者包犧氏之時。以無為之道。化利天下(史記。包犧氏即伏犧也。謂上古三皇之時。用無為無作。化道于天下也)。

而民質樸(上古之人。質樸敦厚)。

不知有出告反面之道。冬溫夏凊之儀(告音孤。申上文。禮記云。出必告。注以知去處也。反必面。注回家見於親。不敢使親之有望也。冬則令暖父母之枕蓆。夏則扇清枕蓆之以涼。上古之時皆無此儀)。

豈能全三事之無違。四體之不毀者乎(結上文。泰伯豫讓荊軻子推夷齊等。皆載史書。以賢聖之德而稱。何曾由守三事四體之稱讚也耶)。

而先聖后聖。無處言時民之弗孝也(復結上文意。先聖后聖。指上古中古而言謂六經諸史並不見定言時民之不孝也)。

子曰。夫孝德之本也。德者福慧仁慈之謂也(德者得也。謂得乎善美正大純一之稱。福者安享顯榮百順之義。慧者性通理解曉達之謂。仁者心之德愛之理。慈者柔善寬容於物)。

又云。孝弟也者其為仁之本歟(論語。有子所言善事父母之謂孝。善事兄長之謂弟。為仁者猶言行仁也歟)。

仁者愛人利物之稱。又仁者忍也。好生惡殺善惡含忍。謂之曰仁(中庸。仁者人也。孟子曰。仁者人心也。又好生惡

【現代漢語翻譯】 現代漢語譯本： 父母的言論，因此才有了尊親之道，並且涉及到有所作為的層面。）

古代包犧氏（Fuxi）的時代，用無為之道來教化利益天下（《史記》記載，包犧氏就是伏羲，指的是上古三皇時期，用無為而治的原則來教化天下）。

當時的民眾質樸純真（上古時代的人，質樸敦厚）。

不知道出門要稟告，回來要面見的禮節，也不知道冬天要讓父母溫暖，夏天要讓父母涼爽的禮儀（告，讀音為gū，申明上文。《禮記》說，出門一定要稟告，是爲了讓父母知道去處。回來一定要面見父母，是不敢讓父母有所期望。冬天要讓父母的枕蓆溫暖，夏天要扇涼枕蓆。上古時代都沒有這些禮儀）。

哪裡能完全做到不違背三事，不毀壞四體呢？（總結上文，泰伯、豫讓、荊軻、子推、伯夷、叔齊等人，都記載在史書上，以賢聖的美德而著稱，何曾因為遵守三事四體而受到稱讚呢？）

先聖后聖，沒有在任何時候說過當時的民眾不孝順（再次總結上文的意思。先聖后聖，指的是上古中古而言，意思是六經諸史中並沒有明確地說當時的民眾不孝順）。

孔子說：『孝是德行的根本。』德，指的是福、慧、仁慈（德，指的是得到。指的是得到善美、正大、純一的稱譽。福，指的是安享顯榮、百事順利的意義。慧，指的是天性通達、理解曉暢。仁，指的是心中的德行，愛的道理。慈，指的是對萬物柔和善良、寬容）。

又說：『孝順父母，友愛兄弟，這就是行仁的根本吧？』（《論語》，有子所說，善待父母叫做孝，善待兄長叫做悌，行仁就是實行仁德的意思吧？）

仁，是愛人利物的稱謂。而且仁就是忍。喜好生命，厭惡殺戮，善與惡都包含容忍，這就叫做仁（《中庸》說，仁就是人。孟子說，仁就是人的本心。又說，喜好生命，厭惡殺戮）

【English Translation】 English version: The words of parents, hence the way of honoring relatives, and involving oneself in purposeful actions.)

In ancient times, during the era of Bao Xi Shi (Fuxi) (包犧氏 (Fuxi): A legendary ruler of ancient China), the world was transformed and benefited through the principle of Wu Wei (無為: non-action) (The 'Records of the Grand Historian' states that Bao Xi Shi is Fuxi, referring to the time of the Three Sovereigns in ancient times, using the principle of non-action to transform the world).

The people were simple and honest (The people of ancient times were simple, honest, and sincere).

They did not know the etiquette of reporting when leaving and appearing before parents upon returning, nor the rituals of warming the bed in winter and cooling it in summer (告, pronounced gū, clarifies the previous text. The 'Book of Rites' says, 'One must report when leaving,' noting to inform of one's whereabouts. 'One must appear before parents upon returning,' noting to see parents upon returning home, not daring to keep them waiting. In winter, warm the parents' bed, and in summer, fan the bed to cool it. These rituals did not exist in ancient times).

How could they have completely avoided violating the three matters and damaging the four limbs? (Concluding the previous text, Tai Bo (泰伯), Yu Rang (豫讓), Jing Ke (荊軻), Zi Tui (子推), Bo Yi (伯夷), and Shu Qi (叔齊) are all recorded in historical books, known for their virtuous qualities as sages. How could they have been praised for adhering to the three matters and preserving the four limbs?)

Neither the early sages nor the later sages ever mentioned that the people of that time were unfilial (Reiterating the meaning of the previous text. The early and later sages refer to ancient and medieval times, meaning that the Six Classics and various historical records do not explicitly state that the people of that time were unfilial).

Confucius said, 'Filial piety is the root of virtue.' Virtue refers to blessings, wisdom, benevolence, and compassion (Virtue means attainment, referring to attaining the reputation of goodness, beauty, righteousness, greatness, purity, and unity. Blessings refer to the meaning of peaceful enjoyment, glory, and all things going smoothly. Wisdom refers to the nature of being insightful, understanding, and clear. Benevolence refers to the virtue of the heart, the principle of love. Compassion refers to gentleness, kindness, and tolerance towards all things).

He also said, 'Being filial to parents and fraternal to brothers, is this not the root of practicing benevolence?' (The 'Analects,' as spoken by You Zi (有子), states that treating parents well is called filial piety, and treating elder brothers well is called fraternity. Practicing benevolence is like saying, 'Is this not the root of practicing benevolence?')

Benevolence is the term for loving people and benefiting things. Moreover, benevolence is endurance. Loving life, hating killing, and containing both good and evil within tolerance, this is called benevolence (The 'Doctrine of the Mean' says, 'Benevolence is humanity.' Mencius said, 'Benevolence is the human heart.' Also, loving life and hating killing)

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殺之謂仁。好生者。好愛于其生物也。惡殺者。嫌惡也。見殺則不忍于其殺物也。含忍為仁者。蓋仁心積久而廣大。一切善惡則不能動其心。是謂含忍也。此深明為仁之理也)。

如數罟不入于污池。斧斤以時入山林(孟子。數音促罟音古。污污音烏。數密也罟網也。古者網罟必用四寸之目。魚不滿尺。市不得鬻。草木零落。然後斧斤方許入山林)。

非其時伐一木非孝也。非其時殺一獸非孝也(禮記。曾子曰。樹木似時伐。禽獸以持殺。夫子曰。斷音短。斷一木殺一獸。不以時非孝也。故君子廣仁愛之心。于草木禽獸。尚不忍害。何況於人乎)。

是以君子之於禽獸也。見其生不忍見其死。聞其聲不忍食其肉(孟子曰。齊宣王釁鐘以羊易牛。二者。得其兩全無害。以為仁之稱也。聲謂將死而哀鳴也。蓋人于禽獸同生而異類。故用之以禮。而不忍之心不可施於見聞)。

至於孔釣不綱(論語。綱網之大繩。屬音獨。綱絕流而魚者是也。孔子少貧賤。為養生與祭。或不得已而釣也)。

殷湯改祝(史記。商湯出野。見張網四面。祝曰。自天下四方皆入吾網。湯曰嘻注嘻嘆辭盡之矣。去其三面。諸侯聞之曰。湯德至矣。及其禽獸也)。

雖皆形於含忍。而猶未及大慈普覆于生靈也(

【現代漢語翻譯】 現代漢語譯本： 『殺之謂仁』，是指愛護生命的人，會愛護一切生物的生命。厭惡殺戮的人，是嫌棄和厭惡殺戮的行為。『含忍為仁』，是指仁愛之心積累長久而變得廣大，一切善惡都不能動搖他的心。這叫做含忍，深刻地闡明了仁愛的道理。

『如數罟不入于污池，斧斤以時入山林』（孟子。數音cù，罟音gǔ。污音wū。數，密也；罟，網也。古時候的網，必須用四寸的網眼，魚不滿一尺，市場上不得出售。草木凋零后，才允許斧頭進入山林）。

『非其時伐一木非孝也，非其時殺一獸非孝也』（禮記。曾子說：樹木要按時砍伐，禽獸要按時獵殺。夫子說：斷，音duǎn。砍伐一棵樹，殺死一隻獸，不按時令，就不是孝。所以君子要擴充套件仁愛之心，對於草木禽獸，尚且不忍心傷害，更何況是人呢）。

『是以君子之於禽獸也，見其生不忍見其死，聞其聲不忍食其肉』（孟子說：齊宣王用羊來代替牛祭鐘，這兩種做法，都得到了兩全其美，沒有傷害，可以稱之為仁。聲，指將死時的哀鳴。人與禽獸同生而異類，所以用禮來對待它們，但惻隱之心不能因為見聞而消失）。

『至於孔釣不綱』（論語。綱，是網的大繩。屬音zhǔ。用大網捕魚就是『綱』。孔子年輕時貧賤，爲了養生和祭祀，有時不得已才釣魚）。

『殷湯改祝』（史記。商湯出外打獵，看見有人張網四面，祝禱說：『從天下四方來的鳥獸，都進入我的網裡。』湯說：『嘻！』嘻，是嘆詞，表示『全部』的意思。湯撤去了三面的網。諸侯聽說了這件事，說：『湯的德行真是太好了，連禽獸都受到了恩惠。』）。

雖然以上這些都體現了含忍，但仍然沒有達到大慈普覆一切生靈的境界。

【English Translation】 English version: 'Killing is called benevolence' refers to those who cherish life and love the lives of all living beings. Those who detest killing abhor the act of killing. 'Containing and enduring is benevolence' means that a benevolent heart accumulates over time and becomes vast, so that all good and evil cannot move it. This is called containing and enduring, and it profoundly explains the principle of benevolence.

'Do not use fine nets to fish in polluted ponds, and axes should only enter the mountains and forests at the proper time' (Mencius. 數 is pronounced cù, 罟 is pronounced gǔ. 污 is pronounced wū. 數 means dense; 罟 means net. In ancient times, nets had to have four-inch meshes, and fish less than a foot long could not be sold in the market. Only after the grass and trees had withered could axes be allowed into the mountains and forests).

'To cut down a tree out of season is unfilial, and to kill an animal out of season is unfilial' (Book of Rites. Zengzi said: Trees should be felled at the proper time, and animals should be hunted at the proper time. Confucius said: 斷, pronounced duǎn. To cut down a tree or kill an animal out of season is unfilial. Therefore, a gentleman should expand his benevolent heart, and he cannot bear to harm even grass, trees, and animals, let alone people).

'Therefore, when a gentleman deals with birds and beasts, he cannot bear to see them die when they are alive, and he cannot bear to eat their flesh when he hears their cries' (Mencius said: King Xuan of Qi replaced the ox with a sheep to consecrate the bell. Both of these actions achieved the best of both worlds without causing harm, and can be called benevolence. 聲 refers to the mournful cries of animals about to die. Humans and animals are born together but are of different kinds, so they should be treated with propriety, but the heart of compassion should not disappear because of what is seen and heard).

'As for Confucius, he fished but not with a 綱 (gāng)' (Analects. 綱 (gāng) is the large rope of a net. 屬 is pronounced zhǔ. Using a large net to catch fish is called '綱 (gāng)'. Confucius was poor and humble in his youth, and he sometimes had to fish to support himself and for sacrifices).

'Tang of Yin changed the prayer' (Historical Records. Tang of Shang went out hunting and saw someone setting nets on all four sides, praying: 'May all the birds and beasts from the four corners of the world enter my net.' Tang said, 'Alas!' 嘻 (xī) is an interjection meaning 'all'. Tang removed the nets on three sides. When the feudal lords heard of this, they said, 'Tang's virtue is truly great, even the birds and beasts are benefited.').

Although all of the above embody containing and enduring, they still do not reach the realm of great compassion that universally covers all living beings.

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謂孔子釣而不網。殷湯改祝。孟子見生聞聲。皆有含忍。尚猶未及吾佛之大慈普覆護一切生靈也)。

而我竺干大聖人(乾天也。西天有東西南北中五天竺。大聖人者佛也)。

其仁慈含忍。特越常倫(特異也。越過也。佛之仁慈含忍。超越尋常倫類)。

以四方六合之中(東西南北曰四方。兼之上下曰六合)。

八纮九圍之內(八纮。淮南子曰。九州之外有八夤。夤即緣連也。八夤之外有八纮。八纮者。四方四維也。文選注云。纮者。綱也紀也。為天下方位之綱紀。東方之纮曰桑野。東南之纮曰眾安。南方之纮曰反聲。西南方之纮曰火土。西方之纮曰夭野西北方之纮曰沙所。北方之纮曰委羽東北方之纮曰方土。九闈者。乃禹分九州。即冀兗青徐揚荊豫梁雍也)。

飛空走陸(飛空者。飛鳥也。走陸者。走獸也)。

具識含情(六道四生之中。皆有情識)。

鱗甲羽毛(鱗甲。龍魚及蛇類也。羽者禽鳥也。毛者走獸之類也)。

血器之品(無論大小。有情識者皆屬血氣品類)。

悉以等慈戒而不殺(結上文一切有情盡皆等慈戒而不殺)。

故梵網經云。一切男子是我父。一切女人是我母(佛觀一切男女。即作父母之想)。

我生生無不從之受生

【現代漢語翻譯】 現代漢語譯本： 有人說孔子只用魚竿釣魚而不使用漁網捕撈，商湯更改祈禱詞的內容，孟子聽到動物的哀鳴而不忍殺害，這些都包含著忍耐之心。但即使這樣，他們也遠遠不及我們佛陀的大慈大悲，普遍覆蓋和保護一切眾生。

而我們古印度（竺干，即印度的古稱）的大聖人（乾天，指印度。西天有東西南北中五個天竺。大聖人，指佛陀），

他的仁慈和忍耐，特別超越了常人的範疇（特異，指特別不同。越過，指超越。佛陀的仁慈和忍耐，超越了尋常倫理）。

在四方六合之中（東西南北為四方，加上下為六合），

八纮九圍之內（八纮，《淮南子》中說，九州之外有八夤（yín），夤即緣連，八夤之外有八纮。八纮，指四方四維。文選注說，纮，指綱紀，是天下方位的綱紀。東方的纮叫桑野，東南的纮叫眾安，南方的纮叫反聲，西南方的纮叫火土，西方的纮叫夭野，西北方的纮叫沙所，北方的纮叫委羽，東北方的纮叫方土。九圍，指禹帝劃分的九州，即冀、兗、青、徐、揚、荊、豫、梁、雍），

飛翔在天空的，行走在陸地的（飛空，指飛鳥。走陸，指走獸），

具有情識的（六道四生之中，都有情識），

有鱗甲的，有羽毛的，有毛髮的（鱗甲，指龍、魚和蛇類。羽，指禽鳥。毛，指走獸之類），

所有具有血氣的生命（無論大小，有情識的都屬於血氣品類），

都以平等的慈悲心加以戒律，不去殺害（總結上文，一切有情眾生都以平等的慈悲心加以戒律，不去殺害）。

所以《梵網經》中說，一切男子都是我的父親，一切女人都是我的母親（佛陀看待一切男女，都當作父母看待）。

我生生世世沒有不是從他們那裡接受生命的。

【English Translation】 English version: It is said that Confucius only fished with a rod and line, not with nets. Tang (殷湯) changed his prayers. Mencius (孟子) couldn't bear to kill after hearing the cries of animals. All of these contain forbearance. But even so, they are far from reaching the Buddha's great compassion, which universally covers and protects all living beings.

And our great sage of India (竺干, ancient name for India) (乾天, refers to India. In the Western Heaven, there are five Indias: East, West, North, South, and Central. The great sage refers to the Buddha),

His benevolence and forbearance particularly surpass the ordinary (特異, refers to being especially different. 越過, refers to surpassing. The Buddha's benevolence and forbearance surpass ordinary ethics).

Within the four directions and six unions (東西南北, East, West, North, and South are the four directions; adding up and down makes six unions),

Within the eight confines and nine enclosures (八纮, In 'Huainanzi' it says, outside the nine provinces there are eight 'yin' (夤), 'yin' means connected. Outside the eight 'yin' there are eight 'hong' (纮). Eight 'hong' refers to the four directions and four cardinal points. The annotations in 'Wen Xuan' say that 'hong' refers to the framework, the framework of the world's directions. The 'hong' of the East is called Sangye (桑野), the 'hong' of the Southeast is called Zhong'an (眾安), the 'hong' of the South is called Fansheng (反聲), the 'hong' of the Southwest is called Huotu (火土), the 'hong' of the West is called Yaoye (夭野), the 'hong' of the Northwest is called Shasuo (沙所), the 'hong' of the North is called Weiyu (委羽), the 'hong' of the Northeast is called Fangtu (方土). Nine enclosures refers to the nine provinces divided by Emperor Yu, namely Ji (冀), Yan (兗), Qing (青), Xu (徐), Yang (揚), Jing (荊), Yu (豫), Liang (梁), and Yong (雍)),

Those that fly in the sky and walk on the land (飛空, refers to flying birds. 走陸, refers to walking beasts),

Those that have consciousness (Within the six realms and four births, all have consciousness),

Those with scales and armor, those with feathers, those with fur (鱗甲, refers to dragons, fish, and snakes. 羽, refers to birds. 毛, refers to beasts),

All beings with blood and qi (Regardless of size, all those with consciousness belong to the category of blood and qi),

Are all equally treated with compassion, and are forbidden from being killed (Summarizing the above, all sentient beings are equally treated with compassion and are forbidden from being killed).

Therefore, the 'Brahma Net Sutra' says, 'All men are my fathers, all women are my mothers' (The Buddha views all men and women as his parents).

In every life, I have received life from them.

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(佛意生生世世皆從父母所生。故觀一切男女如父母。是也)。

故六道眾生皆是父母(六道者。天人阿修羅地獄餓鬼傍生。凡六道中男女等。恐有先世之父母。皆作父母之想也)。

而殺而食者。即殺我父母。亦殺我故身(即殺我父母者。謂殺多劫已來所生我之父母。或有宿報而墮於此類若今殺而食之者。恐然也。亦殺我故身者或殺我前生曾墮此類。今若殺者亦如殺我故身也)。

出家人。戒律有明文。不殺生草。而況于有情乎(律中雲。昔有比丘。被賊劫奪。衣物悉盡。賊知佛子愛護生草守戒不殺。恐后逐。將比丘繫於草上。其僧竟日不敢動移。后遇其人。釋而去之生草尚爾。何況于有情者乎)。

以是論之。則粗細之行顯然(粗行者。孟子等言也。細行者。如來之行也)。

而權實之道彰也(權實之意。注見在前)。

夫孝子之養老也。樂其心不違其志。樂其耳目(禮記內訓。曾子曰養親以養志為先。樂其心謂順適其心。故樂而無憂也。志則心之發動。有所欲矣。故又當先以意誠。使無違逆也。怡聲以問。所以樂其耳也。柔色以溫。所以樂其目也)。

安其寢處(禮記。昏定所以安其寢也。晨省所以安其處也)。

以其飲食忠養之孝。子之終身(禮記。謂孝

【現代漢語翻譯】 現代漢語譯本： （佛陀的教義認為，眾生生生世世都由父母所生，因此應當視一切男女如同自己的父母。） 所以，六道眾生都可能是我們的父母（六道指的是天道、人道、阿修羅道、地獄道、餓鬼道、畜生道。這六道中的男女都可能是我們前世的父母，所以應當作父母想）。 如果殺害並食用他們，就等於殺害我的父母，也等於殺害我過去的身軀（殺害我的父母，指的是殺害多劫以來作為我父母的眾生，或者因為宿世的業報而墮入這些道中的眾生，如果現在殺害並食用他們，很可能就是殺害了我的父母。殺害我過去的身軀，指的是殺害我前世曾經墮入這些道中的身軀，現在如果殺害他們，就如同殺害我過去的身軀一樣）。 出家人，戒律中有明確的規定，不殺害生長的草木，更何況是有情眾生呢（律中記載，過去有位比丘被盜賊搶劫，衣物全部被搶走。盜賊知道佛弟子愛護生草，遵守戒律不殺生，害怕比丘追趕，就把比丘綁在草上。這位僧人整天不敢動彈，後來遇到其他人，才被解救離開。對待生草尚且如此，更何況對待有情眾生呢）。 由此推論，粗略和精細的修行就顯而易見了（粗略的修行，指的是孟子等人的言行；精細的修行，指的是如來的修行）。 權巧和真實的道理也就彰顯了（權巧和真實的含義，註釋見前文）。 做為孝順的子女侍奉年老的父母，要讓父母心情愉悅，不違揹他們的意願，讓他們耳目感到快樂（《禮記·內訓》中，曾子說侍奉父母以順從父母的意願為先，讓父母心情愉悅，就是順應他們的心意，使他們快樂而沒有憂愁。意願是內心發動的，有所想求的，所以應當先以真誠的心意，使父母沒有違逆之感。用溫和的聲音詢問，是爲了讓父母的耳朵感到快樂；用柔和的臉色對待，是爲了讓父母的眼睛感到快樂）。 讓他們安穩地休息和居住（《禮記》中說，晚上安排好父母的休息，是爲了讓他們安穩地睡覺；早晨問候父母的安好，是爲了讓他們安穩地居住）。 用飲食來忠誠地供養父母，這是做子女的終身職責（《禮記》中說，孝

【English Translation】 English version: (The Buddha's teachings state that all beings are born from parents in countless lifetimes. Therefore, one should regard all men and women as one's own parents.) Therefore, all beings in the six realms may be our parents (The six realms are the realms of gods, humans, asuras, hell beings, hungry ghosts, and animals. The men and women in these six realms may be our parents from past lives, so we should regard them as such). If we kill and eat them, it is equivalent to killing our parents and also killing our past bodies (Killing our parents refers to killing beings who have been our parents in many past lives, or beings who have fallen into these realms due to karmic retribution. If we kill and eat them now, it is very likely that we are killing our parents. Killing our past bodies refers to killing the bodies we once had when we fell into these realms in past lives. If we kill them now, it is like killing our past bodies). For monks and nuns, the precepts clearly state that one should not kill growing plants, let alone sentient beings (The Vinaya states that in the past, a Bhikkhu was robbed by thieves, and all his belongings were taken away. The thieves knew that Buddhist disciples cherish growing plants and observe the precept of not killing, fearing that the Bhikkhu would chase after them, they tied the Bhikkhu to the grass. The monk dared not move all day, and was later rescued by others. If we treat growing plants like this, how much more should we treat sentient beings?). From this, the coarse and subtle practices are clearly evident (Coarse practices refer to the words and deeds of Mencius and others; subtle practices refer to the practices of the Tathagata). The expedient and true doctrines are also revealed (The meaning of expedient and true doctrines is explained in the previous notes). As a filial child serving elderly parents, one should make them happy, not go against their wishes, and make their ears and eyes happy (In the 'Inner Training' of the Book of Rites, Zengzi said that serving parents should prioritize following their wishes, making them happy means complying with their wishes, making them happy and without worry. Wishes are the motivation of the heart, something that is desired, so one should first use sincere intentions to ensure that parents do not feel contradicted. Asking with a gentle voice is to make the parents' ears happy; treating them with a gentle expression is to make the parents' eyes happy). Let them rest and live in peace (The Book of Rites says that arranging for parents to rest at night is to make them sleep peacefully; greeting parents in the morning is to make them live in peace). To sincerely support parents with food and drink is the lifelong duty of a child (The Book of Rites says, filial

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子終身之終)。

終身也者。非終父母之身。終其身也(禮記。謂自終其身也)。

是故父母之所愛亦愛之。父母之所敬亦敬之。至於犬馬盡然。而況於人乎(禮記。父母所當愛之。犬馬猶不敢輕賤之。況父母所愛之人乎)。

公明儀(曾子弟子)。

問于曾子曰。夫子(即稱曾子)。

可謂孝矣。曾子曰。是何言歟。是何言歟(曾子聞公明儀所言。夫子可以為孝乎。故曾子未敢承當為孝之道)。

夫先意承志(先音線。先之意行在父母意前承謂承順。父母之志也)。

示父母于道。可謂孝矣(以聖人之道。指示父母行之則可謂孝矣)。

參直養者也。焉得為孝乎(參曾子名。曾子自稱其名。參直養事者。夫孝者尊親嚴父配天也焉敢稱于孝乎)。

而我沙門。示父母以福善(垂示父母以福善。乃成德之所基)。

使行之而不輟(不輟。謂行而不止者也)。

漸除生死。永息輪迴(漸除去生死之因。永息輪迴之苦)。

絕恩愛河。竭煩惱海(漸除攀緣恩愛之河。枯竭無明煩惱之海)。

脫形軀于假聚。得果報之真實(脫離幻化身形體軀虛假血氣之聚。得其無上善果真凈實際之位)。

豈小補哉(如上脫離假聚了達真實焉。豈稱

【現代漢語翻譯】 現代漢語譯本： （子女）終其一生的終結。（這是指子女去世。）

所謂『終身』，不是指終結父母的生命，而是指終結自己的生命。（《禮記》的解釋是，指從自身終結。）

因此，父母所愛的人，也要愛；父母所尊敬的人，也要尊敬。甚至對於犬馬也是如此，更何況是人呢？（《禮記》說，父母所應當愛護的，即使是犬馬也不敢輕視，更何況是父母所愛的人呢？）

公明儀（Gongming Yi，曾子的弟子）問曾子（Zengzi）說：『先生（指曾子）可以稱得上是孝順了嗎？』曾子說：『這是什麼話呢？這是什麼話呢？』（曾子聽到公明儀所說，先生可以算是孝順嗎？所以曾子不敢當做是孝順的榜樣。）

在父母意願之前就領會，順承父母的志向（『先』讀作『線』，指在父母意願之前就行動；『承』是順從的意思，指順從父母的志向）。

用聖人的道理來引導父母，就可以稱得上是孝順了。（用聖人的道理，指示父母去實行，那麼就可以稱得上是孝順了。）

我只是奉養父母罷了，怎麼能稱得上是孝順呢？（參（Shen）是曾子的名字，曾子自稱其名。我只是奉養父母罷了。孝順的人是尊敬父母，敬畏父親，配得上天道的，怎麼敢自稱為孝順呢？）

而我們沙門（Shamen，佛教出家人的通稱），用福善來開示父母（用福德和善行來開示父母，這是成就德行的基礎）。

使他們實行而不停止（不停止，是指實行而不停止）。

逐漸去除生死，永遠止息輪迴（逐漸去除生死的因，永遠止息輪迴的苦）。

斷絕恩愛之河，枯竭煩惱之海（逐漸去除攀緣恩愛的河流，枯竭無明煩惱的海洋）。

從虛假的聚合體中脫離形體軀殼，獲得果報的真實（脫離幻化身形體軀虛假的血氣聚合，得到無上善果真凈實際的地位）。

這難道是小小的補益嗎？（像上面所說脫離虛假聚合了達真實，難道能說是小小的補益嗎？） English version: The end of a child's life.

'Lifelong' does not mean the end of the parents' lives, but the end of one's own life (as explained in the Book of Rites, it refers to ending with oneself).

Therefore, love those whom your parents love, and respect those whom your parents respect. This should apply even to dogs and horses, let alone people! (The Book of Rites says that one should not dare to despise even the dogs and horses that one's parents cherish, let alone the people whom one's parents love.)

Gongming Yi (a disciple of Zengzi) asked Zengzi: 'Can you (referring to Zengzi) be considered filial?' Zengzi said, 'What are you saying? What are you saying?' (Zengzi heard Gongming Yi's words, 'Can you be considered filial?' Therefore, Zengzi did not dare to accept being a model of filial piety.)

Anticipating their wishes and fulfilling their aspirations (先 (xiān) is pronounced xiàn, meaning acting before the parents' wishes; 承 (chéng) means to comply, referring to complying with the parents' aspirations).

Guiding parents with the way of the sages can be called filial piety. (Using the principles of the sages to instruct parents to practice them can be called filial piety.)

I am merely providing for them; how can I be called filial? (Shen is Zengzi's name, Zengzi referring to himself by name. I am merely providing for my parents. A filial person respects their parents, reveres their father, and is worthy of the way of Heaven; how dare I call myself filial?)

But we, the Shamen (Buddhist renunciants), enlighten our parents with blessings and goodness (enlightening parents with blessings and good deeds is the foundation for achieving virtue).

Causing them to practice without ceasing (without ceasing means practicing without stopping).

Gradually eliminating birth and death, and forever ceasing reincarnation (gradually eliminating the causes of birth and death, and forever ceasing the suffering of reincarnation).

Severing the river of love and affection, and drying up the sea of afflictions (gradually eliminating the river of clinging to love and affection, and drying up the ocean of ignorance and afflictions).

Escaping the illusory aggregation of the body and obtaining the reality of karmic rewards (escaping the illusory aggregation of the body and obtaining the true and pure state of ultimate good fruit).

How could this be a small benefit? (As mentioned above, escaping the illusory aggregation and realizing the truth, how can it be said to be a small benefit?)

【English Translation】 The end of a child's life. 'Lifelong' does not mean the end of the parents' lives, but the end of one's own life (as explained in the Book of Rites, it refers to ending with oneself). Therefore, love those whom your parents love, and respect those whom your parents respect. This should apply even to dogs and horses, let alone people! (The Book of Rites says that one should not dare to despise even the dogs and horses that one's parents cherish, let alone the people whom one's parents love.) Gongming Yi (a disciple of Zengzi) asked Zengzi: 'Can you (referring to Zengzi) be considered filial?' Zengzi said, 'What are you saying? What are you saying?' (Zengzi heard Gongming Yi's words, 'Can you be considered filial?' Therefore, Zengzi did not dare to accept being a model of filial piety.) Anticipating their wishes and fulfilling their aspirations (先 (xiān) is pronounced xiàn, meaning acting before the parents' wishes; 承 (chéng) means to comply, referring to complying with the parents' aspirations). Guiding parents with the way of the sages can be called filial piety. (Using the principles of the sages to instruct parents to practice them can be called filial piety.) I am merely providing for them; how can I be called filial? (Shen is Zengzi's name, Zengzi referring to himself by name. I am merely providing for my parents. A filial person respects their parents, reveres their father, and is worthy of the way of Heaven; how dare I call myself filial?) But we, the Shamen (Buddhist renunciants), enlighten our parents with blessings and goodness (enlightening parents with blessings and good deeds is the foundation for achieving virtue). Causing them to practice without ceasing (without ceasing means practicing without stopping). Gradually eliminating birth and death, and forever ceasing reincarnation (gradually eliminating the causes of birth and death, and forever ceasing the suffering of reincarnation). Severing the river of love and affection, and drying up the sea of afflictions (gradually eliminating the river of clinging to love and affection, and drying up the ocean of ignorance and afflictions). Escaping the illusory aggregation of the body and obtaining the reality of karmic rewards (escaping the illusory aggregation of the body and obtaining the true and pure state of ultimate good fruit). How could this be a small benefit? (As mentioned above, escaping the illusory aggregation and realizing the truth, how can it be said to be a small benefit?)

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為小補哉)。

且父母有非行。而子能爭之。使不陷於不義。猶得為孝(孝經云。父母有爭子。則身不陷於不義。正謂此也。而猶得稱為孝焉)。

奚況脫離於惡道。獲證於善果而已矣(結上文意。使父母不陷於不義。猶稱為孝也。又何況化父母為善脫離於惡道得證善果而已)。

今我沙門。剃髮剪須。絕名棄利(剃除鬚髮者。謂舍世間之形而絕虛名絕薄利也)。

遠榮辱去浮華(有榮必有辱。故遠於榮辱。去除世間虛偽之浮華也)。

道慕無為。心遊物外(修慕無作無為自然之道。心優遊于萬物之表也)。

方焚身自害者。亦以遠矣(方比也。若沙門剃除鬚髮而為不孝。若比之介子推豫讓荊軻泰伯夷齊等。焚身自害者遠之遠矣)。

子張曰。士見危致命(論語。子張所謂七者。見危致命者。能于當死而必死)。

言義死者(忘身取義者也)。

不愛其身(既忘身取義者。故不愛戀其身)。

是以君子之道。事不必果。唯義所在(唯獨取義之所在也)茍拘小道而棄大德。則賢者之所不為也。昔商王受(尚書受紂王名。謚法殘義損善曰紂)。

無道兇殘暴慢酷虐(大學曰。為人君止於仁。由不行乎仁政。曰無道也。暴惡傷害曰兇殘。猛驟傲怠曰暴

【現代漢語翻譯】 現代漢語譯本：

（這）也只是小小的補益罷了。

而且父母如果做了不合乎道義的事情，子女能夠勸諫他們，使他們不至於陷入不義之中，仍然可以稱作孝順（《孝經》上說，父母有能夠勸諫的兒子，就不會陷於不義，正是說的這種情況，因此仍然可以稱他們為孝順）。

更何況（出家）能夠使父母脫離惡道，獲得善果呢（總結上文的意思，使父母不陷入不義，尚且可以稱為孝順，更何況教化父母為善，脫離惡道，得到善果呢）！

現在我們這些沙門（śrāmaṇa，出家修道者），剃除頭髮和鬍鬚，斷絕名利（剃除鬚髮，是說捨棄世俗的形貌，斷絕虛名和微薄的利益）。

遠離榮辱，去除浮華（有了榮耀必然有恥辱，所以要遠離榮辱，去除世間虛假的浮華）。

崇尚無為之道，心神遨遊于萬物之外（修習崇尚無作無為、自然而然的道，心神優遊于萬物之外）。

那些焚燒自身來表明心志的人，和（我們沙門相比）也差得很遠了（這裡用『方』來作比較。如果說沙門剃除鬚髮是不孝，那麼和介子推、豫讓、荊軻、泰伯、夷齊等人焚身自害相比，（沙門）差得太遠了）。

子張說：『士人遇到危難，可以獻出生命』（《論語》中，子張所說的七件事，其中『見危致命』，是指能夠在應該犧牲的時候，必定犧牲）。

（這是說）爲了道義而死（爲了道義而忘記自身）。

不愛惜自己的身體（既然爲了道義而忘記自身，所以不愛戀自己的身體）。

因此君子的處世之道，事情不一定能成功，只要道義存在（只要堅守道義就行了）。如果拘泥於小的方面而拋棄大的德行，那麼這是賢者所不為的。從前商紂王（《尚書》中記載的紂王的名字，謚號為『紂』，意思是殘害仁義，損害善良）。

無道，兇殘，暴虐，傲慢，殘酷（《大學》中說，作為君主，要做到仁，如果不行仁政，就叫做無道。暴惡傷害叫做兇殘，兇猛急速，傲慢怠惰叫做暴

【English Translation】 English version:

(This) is only a small benefit.

Moreover, if parents do something unrighteous, and their children can remonstrate with them, preventing them from falling into unrighteousness, they can still be called filial (The Classic of Filial Piety says, 'If parents have sons who can remonstrate, they will not fall into unrighteousness.' This is exactly what it means, and therefore they can still be called filial).

How much more so (is it beneficial) to liberate parents from evil paths and enable them to attain good fruits (Concluding the meaning of the above, making parents not fall into unrighteousness can still be called filial piety, how much more so to transform parents to goodness, liberate them from evil paths, and enable them to attain good fruits)!

Now, we śrāmaṇas (沙門, renunciates), shave our heads and beards, sever fame and abandon profit (Shaving the head and beard means abandoning the worldly appearance and severing empty fame and meager profit).

We distance ourselves from honor and disgrace, and remove superficiality (Where there is honor, there must be disgrace, so we distance ourselves from honor and disgrace, and remove the false superficiality of the world).

We admire the Wuwei (無為, non-action) path, and our minds wander beyond material things (We cultivate and admire the path of non-action and naturalness, and our minds roam beyond all things).

Those who burn themselves to demonstrate their will are far removed (from us śrāmaṇas) (Here, '方' is used for comparison. If it is said that śrāmaṇas shaving their heads and beards is unfilial, then compared to Jie Zitui, Yu Rang, Jing Ke, Taibo, and Yi Qi, who burned themselves to death, (the śrāmaṇas) are far removed).

Zi Zhang said, 'A shi (士, scholar) risks his life in the face of danger' (In the Analects, among the seven things Zi Zhang spoke of, 'risking his life in the face of danger' means being able to sacrifice oneself when one should sacrifice oneself).

(This refers to) dying for righteousness (forgetting oneself for the sake of righteousness).

Not cherishing one's own body (Since one forgets oneself for the sake of righteousness, one does not cherish one's own body).

Therefore, the way of the junzi (君子, noble person) is that things do not necessarily succeed, only righteousness exists (only adhering to righteousness is sufficient). If one is attached to small matters and abandons great virtue, then this is what the wise do not do. In the past, King Zhou of Shang (商王受, the name of King Zhou recorded in the Book of Documents, his posthumous title 'Zhou' means harming benevolence and damaging goodness).

He was without principle, fierce, cruel, violent, arrogant, and brutal (The Great Learning says, 'As a ruler, one should abide in benevolence.' If one does not practice benevolent governance, it is called being without principle. Being violently evil and harmful is called fierce, being fierce and hasty, arrogant and lazy is called violent

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慢。苛法濫刑曰酷虐)。

刳剔孕婦(刳音枯。剖比干妻以視其胎)。

焚炙忠良(不擇賢士忠良。以火焚而炭炙)。

行炮烙之刑(銅柱以膏涂之。下加炭火。使有皋者緣。而紂與妲姬以為大樂。是謂炮烙之刑)。

斫朝涉之脛(斫音斫。冬月晨朝觀涉過水者怯寒者。謂脛骨髓不滿。斫折而看驗也)。

酒盈池肉盈林(以酒為也。懸肉為林。男女裸形相逐于其間)。

內荒其色(宮中立九市寵妲姬。荒亂淫色。為長夜之飲。百姓怨望。諸侯有叛者也)。

外廢其政(廢壞也。政正也。以正理立典常法則曰正也。由內荒色慾而外廢瑰其國政也)。

極人間之富貴(極盡人間富貴欲樂者也)。

恣身外之驕奢(恣縱身外越分驕怠之奢侈)。

微子佯狂而去之(微子紂庶兄也因紂無道數諫不從。則佯莊顛狂而去之)。

箕子為之奴(箕子紂之伯父。殷帝乙之子。諫而不聽。被髮作狂而為奴)。

臣叔比干竭忠而諫。遂剖腹而死(比干紂叔父也。以直言諫紂。紂曰。吾聞聖人心有七竅乃剖腹觀心而死)。

此亦不守全軀。何不孝之可責耶(若比干等被髮剖腹。亦為不守全軀者。何不誚責不孝也耶)。

而孔子稱之以仁(夫子皆稱之

【現代漢語翻譯】 現代漢語譯本 嚴苛的法令，濫用的刑罰，這叫做酷虐。

剖開孕婦的肚子（刳，讀kū。剖開比干妻子的肚子，爲了看她的胎兒）。

焚燒烤炙忠良（不選擇賢能之士和忠良之臣，用火焚燒，用炭烤炙）。

施行炮烙的刑罰（用銅柱塗上油脂，下面加上炭火，讓受刑的人在上面爬，紂王和妲己以此為樂，這就是炮烙之刑）。

砍斷早起渡水人的小腿（斫，讀zhuó。冬天早晨觀察渡水的人，那些畏懼寒冷的人，就說他們的小腿骨髓不滿，砍斷他們的腿來驗證）。

用酒填滿池子，用肉掛滿樹林（用酒做池子，懸掛肉做成樹林，男女赤身裸體在其中追逐）。

在內宮荒淫失色（在宮中設立九個市場，寵愛妲己，荒亂**，整夜飲酒作樂，百姓怨恨，諸侯有背叛的）。

在外荒廢政事（廢壞，就是荒廢。政，就是正。用正當的道理建立典章法則是為正。因為在內宮荒淫**，所以在外荒廢了他的國家政事）。

窮盡人間的富貴（窮盡人間富貴和享樂）。

放縱身外的驕橫奢侈（放縱身外越過本分的驕橫怠惰和奢侈）。

微子假裝瘋癲離開了（微子是紂王的庶兄，因為紂王無道，多次勸諫不聽，就假裝瘋癲離開了）。

箕子成了奴隸（箕子是紂王的伯父，殷帝乙的兒子，勸諫不聽，披散頭髮裝瘋賣傻成了奴隸）。

臣子叔比干竭盡忠誠勸諫，於是被剖腹而死（比干是紂王的叔父，用直率的言語勸諫紂王，紂王說：『我聽說聖人的心有七竅』，於是剖開他的肚子看心而死）。

這些人也不保全軀體，有什麼不孝可以責備的呢（如果像比干等人披散頭髮、剖開肚子，也是不保全軀體的人，有什麼可以指責他們不孝的呢）。

而孔子稱讚他們為仁（孔夫子都稱讚他們為仁）。

【English Translation】 English version Cruel and oppressive laws and excessive punishments are called cruelty.

Cutting open pregnant women (刳, pronounced kū. Cutting open Bigan's wife to see her fetus).

Burning and roasting loyal and virtuous people (not choosing virtuous and loyal officials, burning them with fire and roasting them with charcoal).

Carrying out the punishment of Paolao (coating copper pillars with grease and adding charcoal fire underneath, making those being punished climb on them, which Zhou and Daji enjoyed greatly, this is called the Paolao punishment).

Chopping off the shins of those crossing the water in the morning (斫, pronounced zhuó. Observing those crossing the water in the winter morning, those who fear the cold are said to have insufficient marrow in their shins, so their legs are chopped off to verify).

Filling ponds with wine and forests with meat (using wine as ponds, hanging meat as forests, with men and women chasing each other naked within).

Indulging in debauchery within the palace (establishing nine markets in the palace, favoring Daji, indulging in chaotic ** and drinking all night long, causing resentment among the people and rebellion among the lords).

Neglecting state affairs externally (neglecting, meaning abandoning. Zheng, meaning righteousness. Establishing laws and norms with righteous principles is called Zheng. Because of indulging in debauchery within the palace, he neglected his state affairs externally).

Exhausting the wealth and glory of the human world (exhausting the wealth, glory, and pleasures of the human world).

Indulging in extravagant arrogance beyond one's station (indulging in extravagant arrogance and laziness beyond one's station).

Weizi feigned madness and left (Weizi was Zhou's half-brother, because Zhou was immoral and did not listen to his repeated advice, he feigned madness and left).

Jizi became a slave (Jizi was Zhou's uncle, the son of Emperor Yi of Yin, he was not listened to when he advised, so he let his hair down and pretended to be crazy and became a slave).

Minister Shubi Gan exhausted his loyalty to advise, and was thus disemboweled and died (Bigan was Zhou's uncle, he advised Zhou with straightforward words, Zhou said: 'I heard that a sage's heart has seven apertures', so he cut open his belly to see his heart and died).

These people also did not preserve their bodies, what unfilial piety can be blamed (if people like Bigan let their hair down and cut open their bellies, they are also people who did not preserve their bodies, what can be blamed for their unfilial piety).

And Confucius praised them as benevolent (Confucius all praised them as benevolent).

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仁人也)。

豈直以全一身之鬚髮。然後稱之為孝者乎(結上文意。豈直用全一身鬚髮。而後稱許為孝者乎)。

是以聖人因事而立制。理無常守(自古聖人因其事而設立制度。其理雖設而固無常守者也)。

子曰。君子不器(論語。成德之士。不著于器量也)。

言器者。各周其用(如車不可為船。舟不可為車也)。

至於君子。無所不施(成德之士。體無不具。用無不周特非一材一藝而已。君子所以不器者。無不施為也)。

語云。致遠恐泥(論語。子夏謂泥者不通也。大道愈遠而通小道致遠而塞泥也)。

此聖人之所病也(病患也。因此聖人憂患泥事不通也)。

猶孟孫等四人問孝。詞同而答異(論語孟懿子問孝。子曰無違。孟武伯問孝。子曰。父母惟其疾之憂。子游問孝。子曰。今之孝者。是為能養。至於犬馬皆能有養。不敬何以別乎。子憂問孝。子曰。色難。有事弟子服其勞。有酒食。先生饌。曾是以為孝乎。此謂問孝之言詞皆同。天子所答而有別異也)。

蓋以隨其器而授其道也(論語。孟懿子即告眾人者。語孟武伯者以其人多可憂之事。語子游能養而或失於敬。語子夏能直義而或少溫潤之色。各因其材器之高下。于其所失而告之有不同。由是

【現代漢語翻譯】 現代漢語譯本： （這是）仁愛的人啊（仁人也）。

難道僅僅因為保全了一個人的鬚髮，然後就稱讚他是孝順嗎？（結上文意，難道僅僅因為保全了一個人的鬚髮，然後才稱許他是孝順的嗎？）

因此聖人根據事情來制定制度，道理沒有一成不變的（自古以來的聖人根據事情來設立制度，這些道理雖然設立了，但本來就沒有一成不變的）。

孔子說：『君子不像器具一樣』（《論語》。有德行的人，不侷限於某種器量）。

說『器具』，是因為每種器具都有其特定的用途（比如車不能當船用，船不能當車用）。

至於君子，沒有什麼不能施展的（有德行的人，各種才能都具備，各種用途都能周全，不僅僅侷限於一種才能或技藝。君子之所以不像器具一樣，是因為沒有什麼不能施展的）。

俗話說：『追求遠大目標，恐怕會被泥濘阻礙』（《論語》。子夏認為『泥』是不通暢的意思。大道越遠越通暢，小道追求遠大目標反而會被泥濘堵塞）。

這是聖人所擔憂的（擔憂，因此聖人憂慮被泥濘之事阻礙不通暢）。

就像孟孫（Meng Sun）等四個人問孝，話語相同但回答不同（《論語》中，孟懿子（Meng Yizi）問孝，孔子說『不要違背禮』；孟武伯（Meng Wubo）問孝，孔子說『父母只為你的疾病擔憂』；子游（Ziyou）問孝，孔子說『現在的孝順，只是說能夠贍養，至於犬馬都能得到贍養，如果不敬重，用什麼來區別呢？』；子夏（Zixia）問孝，孔子說『（和顏悅）色很難。有事，年輕人去做，有酒食，讓長輩先吃，難道這樣就可以算是孝順了嗎？』這說明問孝的話語相同，但孔子的回答卻各有不同）。

大概是因為根據他們的資質來傳授道理（《論語》。告訴孟懿子（Meng Yizi）要不違背禮，告訴孟武伯（Meng Wubo）是因為他有很多令人擔憂的事情，告訴子游（Ziyou）是因為他能贍養但可能缺少敬重，告訴子夏（Zixia）是因為他能正直但可能缺少溫和的臉色。各自根據他們才能的高低，針對他們所欠缺的地方來告訴他們，所以各有不同）。

【English Translation】 English version: They are benevolent people (Ren ren ye).

Is it merely by preserving one's hair and beard that one is then praised as filial? (Concluding the previous text, is it merely by preserving one's hair and beard that one is then praised as filial?)

Therefore, sages establish systems according to circumstances, and principles are not rigidly adhered to (Since ancient times, sages have established systems according to circumstances, and although these principles are established, they are not rigidly adhered to).

Confucius said: 'A gentleman is not a vessel' (Lunyu [The Analects]. A person of complete virtue is not limited to a specific capacity).

To speak of 'vessels' is to say that each has its specific use (e.g., a cart cannot be used as a boat, and a boat cannot be used as a cart).

As for a gentleman, there is nothing he cannot apply himself to (A person of complete virtue possesses all kinds of talents, and all kinds of uses can be fulfilled; he is not limited to a single talent or skill. The reason why a gentleman is not a vessel is that there is nothing he cannot apply himself to).

As the saying goes: 'In pursuing distant goals, one fears being bogged down in mud' (Lunyu [The Analects]. Zixia [a disciple of Confucius] said that 'mud' means not being able to pass through. The great path becomes more passable the further one goes, while pursuing distant goals on a small path may lead to being blocked by mud).

This is what the sages worry about (worry; therefore, the sages worry about being hindered and unable to pass through due to muddy affairs).

It is like Meng Sun (Meng Sun) and the other four asking about filial piety, with the same questions but different answers (In the Lunyu [The Analects], Meng Yizi (Meng Yizi) asked about filial piety, and Confucius said, 'Do not violate the rites'; Meng Wubo (Meng Wubo) asked about filial piety, and Confucius said, 'Parents only worry about your illnesses'; Ziyou (Ziyou) asked about filial piety, and Confucius said, 'Present-day filial piety is merely being able to provide for parents; even dogs and horses are provided for, but without respect, how is it different?'; Zixia (Zixia) asked about filial piety, and Confucius said, 'A pleasant countenance is difficult. When there is work, the young people do it; when there is wine and food, the elders are served first. Can this be considered filial piety?' This illustrates that the questions about filial piety were the same, but Confucius's answers were different).

This is probably because the Way is taught according to their individual capacities (Lunyu [The Analects]. Telling Meng Yizi (Meng Yizi) not to violate the rites, telling Meng Wubo (Meng Wubo) because he has many things to worry about, telling Ziyou (Ziyou) because he can provide for parents but may lack respect, telling Zixia (Zixia) because he can be upright but may lack a gentle countenance. Each is told differently according to the level of their talents, addressing what they lack).

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隨其器而授之其道也)。

又奚得以體而可局哉(三教聖人各立門風。其當行不同。由是之道隨人根器而授之。又何得用一體而可局量也哉)。

是以智士仁人。不封著于名句也(智慧達士。德行仁人。不定封執著于名相語句。以偏枯局量為例也)。

若子之問。誠為近矣(若子之所問。誠實為淺近而矣)。

拒毀第八(此篇因有所疑。以抵拒之。故曰拒毀)

客曰。延福莫過於繼嗣。不孝莫過於無後(莫無也。欲延長於福者。無能超過繼續於後嗣。欲莫不稱為不孝者無過不絕於後嗣也)。

美玩莫過於珠玉。麗飾莫過於幣帛(嘉美玩好者。莫過於珍珠金玉。美麗莊飾者。莫過於幣段絹帛引喻之辭)。

孔子曰。父母生之續莫大焉。父母生子傳體相續。人倫之道莫大於此(人倫之道續後為大)。

今見沙門。棄妻子捐貨財(棄捐貨殖家財)。

何違福孝之行。遠資身之道耶(因何違逆福祐孝順之善行。遠離資助其身之大道耶)。

妙明曰。子言過矣。夫妻子者身之餘(妻子為身外之餘)。

貨財者道之餘(貨財為道外之餘也)。

是以愛念情慾。身之害也(妻子貨財偏愛妄念。動情牽欲無益有損。故為一身之患害也)。

澄鑒清凈

【現代漢語翻譯】 現代漢語譯本：

(根據每個人的根器來傳授相應的道理)。 又怎麼能用一個固定的模式來限制呢(三教的聖人各自創立門派，他們所倡導的修行方式各不相同，因此要根據每個人的根器來傳授相應的道理，又怎麼能用一個固定的模式來衡量呢)。 因此，有智慧的人和有仁德的人，不會被名相和語句所束縛(有智慧的賢士和有仁德的人，不會被名相和語句所束縛，不會以片面的、固定的標準來衡量事物)。 像您這樣的提問，確實是比較淺顯的(像您所提出的問題，確實是比較淺顯的)。 拒毀第八(這一篇因為有人心存疑惑，所以加以駁斥，因此叫做『拒毀』)。 客人說：延續福運沒有比得上延續後代的，不孝順沒有比得上沒有後代的(沒有比...更...，想要延續福運，沒有比得上延續後代的；想要說一個人不孝順，沒有比得上斷絕後代的)。 美好的玩物沒有比得上珍珠美玉的，華麗的裝飾沒有比得上錢幣絲綢的(美好的玩物，沒有比得上珍珠美玉；華麗的裝飾，沒有比得上錢幣絲綢，這是用來比喻的說法)。 孔子說：父母生養我們，延續生命，沒有比這更大的事了。父母生養子女，使血脈得以延續，這是人倫中最重要的事(人倫中延續後代是最重要的)。 現在看到沙門（Shamen，佛教出家人的通稱），拋棄妻子，捨棄財產(捨棄家產)。 這是為什麼違背了求福盡孝的行為，遠離了養身之道呢(這是為什麼違背了求福求孝的行為，遠離了養身之道呢)。 妙明（Miaoming，人名，此處指一位辯論者）說：您說錯了。妻子是身外之物(妻子是身外之物)。 錢財是道之外的東西(錢財是修行之外的東西)。 因此，過分的愛戀和情慾，是身心的禍害(對妻子錢財的偏愛和妄念，動情牽欲，沒有益處只有損害，所以是身心的禍害)。 澄澈明凈。

【English Translation】 English version:

(According to their capacity, the Dao (the Way, the Truth) is taught to them). How can it be confined to a single form? (The sages of the three teachings each established their own schools. Their respective practices differ. Therefore, the Dao is taught according to the capacity of each individual. How can it be measured by a single, fixed standard?). Therefore, wise scholars and benevolent people are not bound by names and phrases (Wise and virtuous people are not fixated on names and phrases, and do not use biased and fixed standards to measure things). Your question is indeed superficial (The question you have asked is indeed superficial). Rejection and Refutation, Chapter Eight (This chapter is called 'Rejection and Refutation' because it addresses and refutes doubts). The guest said: 'There is no greater way to extend blessings than to have descendants, and no greater impiety than to have no offspring (There is nothing greater than...; wanting to extend blessings, there is nothing greater than having descendants; wanting to say someone is impious, there is nothing greater than having no offspring). There are no finer playthings than pearls and jade, and no more beautiful adornments than coins and silk (Fine playthings, there are none finer than pearls and jade; beautiful adornments, there are none more beautiful than coins and silk; this is used as a metaphor). Confucius said: 'Parents give birth to us and continue our lives; there is nothing greater than this.' Parents give birth to children, allowing the bloodline to continue; this is the most important thing in human relations (Continuing the lineage is the most important thing in human relations). Now I see Shamen (Shamen, a general term for Buddhist monks), abandoning their wives and children, and giving up their wealth (giving up family property). Why do they violate the practice of seeking blessings and fulfilling filial piety, and distance themselves from the way to nourish the body? (Why do they violate the practice of seeking blessings and filial piety, and distance themselves from the way to nourish the body?). Miaoming (Miaoming, a person's name, here referring to a debater) said: 'You are mistaken. Wives and children are external to the body (Wives and children are external to the body). Wealth is external to the Dao (Wealth is external to spiritual practice). Therefore, excessive love and desire are harmful to the body and mind (Excessive love and attachment to wives and wealth, emotional entanglement and desires, are not beneficial but harmful, and therefore are harmful to the body and mind). Clear and pure.'

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。道之妙也(澄鑒者明鏡也言心若清凈之明鏡。實為至道之玄妙也)。

且前有金玉。後有兕虎。人心舍而走。不敢取之何也。以其先命而後利也(兕音寺。似牛一角。身重千斤。以虎為食。乃傷人之惡獸也。且喻前面雖有金銀珠玉。其後或有兕虎。故人必定棄拾而走。不敢取前面金玉者。何為然也。蓋先愛性命。然後可以樂財利也)。

老子云。身與貨孰多(欲厚其身。必薄其利)。

得與失孰病(欲去其病。先忘其得)。

是故甚愛必大廢(愛之愈甚。廢之愈大)。

多藏必厚亡(既藏所多。必有厚亡之患)。

知足不辱。知止不殆(殆危也。可行可止。則不危其身。故曰知足不辱。漢疏廣曰。賢而多財則損其志。愚而多財則益其過。故曰知止不殆)。

可以長久(達此數句之義。可以保身命之長久)。

又曰。罪莫大於可欲(可許可也。欲貪慾也。欲心既萌何時而足唯得為務若也。許欲者其罪更無大於此)。

禍莫大於不知足(貪不義之財。而無厭足者。禍患無過於此)。

咎莫大於欲得(咎殃咎也。子曰。戒之在得。得貪慾也。貪慾不止。殃咎必生)。

故知足之足常足矣。又曰。金玉滿堂。莫之能守(金玉滿堂。非貪愛而能得。古德

【現代漢語翻譯】 現代漢語譯本 道的玄妙啊（澄澈的鏡子可以照亮事物，比喻心如果像清凈的明鏡一樣，實際上就是至道的玄妙之處）。 如果前面有金玉，後面有兕虎（sì hǔ，一種似牛一角，身重千斤，以虎為食的惡獸），人們會捨棄金玉而逃走，不敢拿取，為什麼呢？因為他們先顧惜性命，然後才考慮利益（這比喻前面即使有金銀珠寶，後面可能有兕虎，所以人們一定會丟棄撿拾而逃走，不敢拿取前面的金玉。為什麼這樣呢？因為人們先愛惜性命，然後才可以享受財利）。 老子說，身與貨哪個更重要（想要厚待自身，必須看輕利益）。 得到與失去哪個更令人擔憂（想要去除憂患，首先要忘記得失）。 所以過分的愛惜必定導致大的耗費（越是過分愛惜，耗費就越大）。 過多的儲藏必定導致嚴重的喪失（既然儲藏了很多東西，必定會有嚴重喪失的憂患）。 知道滿足就不會遭受屈辱，知道適可而止就不會有危險（殆，是危險的意思。可以前進也可以停止，就不會危及自身，所以說知道滿足就不會遭受屈辱。《漢書·疏廣傳》說：賢能的人如果擁有過多的財富就會損傷他們的志向，愚笨的人如果擁有過多的財富就會增加他們的過錯，所以說知道適可而止就不會有危險）。 可以長久（領會這幾句話的含義，可以保全自身性命的長久）。 又說，罪過沒有比放縱慾望更大的了（可，是許可的意思。欲，是貪慾的意思。貪慾之心一旦萌生，何時才能滿足？只想著得到，如果許可放縱慾望，那麼罪過沒有比這更大的了）。 禍患沒有比不知足更大的了（貪求不義之財，而沒有厭足的時候，禍患沒有比這更大的了）。 災禍沒有比貪得無厭更大的了（咎，是災禍的意思。《論語》說：要警惕貪得無厭。貪慾不止，災禍必定產生）。 所以知道滿足的滿足才是真正的滿足。又說，金玉堆滿廳堂，沒有人能夠守得住（金玉堆滿廳堂，不是貪愛就能得到的，古德

【English Translation】 English version The subtlety of the Dao (Dào) [The Way, the Path] (A clear mirror illuminates things; it means that if the mind is like a clear and pure mirror, it is actually the subtlety of the ultimate Dao). If there is gold and jade in front, and a rhinoceros (sì hǔ, a fierce beast resembling an ox with one horn, weighing a thousand catties, and feeding on tigers) behind, people will abandon the gold and jade and run away, not daring to take them. Why? Because they value their lives first, and then consider their interests (This is a metaphor that even if there is gold, silver, and jewels in front, there may be a rhinoceros behind, so people will definitely discard them and run away, not daring to take the gold and jade in front. Why is this? Because people cherish their lives first, and then they can enjoy wealth and benefits). Lao Tzu (Lǎozǐ) [ancient Chinese philosopher and writer, the reputed author of the Tao Te Ching] said, 'Which is more important, the body or possessions?' (If you want to treat your body well, you must value benefits lightly). 'Which is more troubling, gain or loss?' (If you want to remove troubles, you must first forget gains and losses). 'Therefore, excessive love will surely lead to great waste' (The more you love something excessively, the greater the waste). 'Much hoarding will surely lead to great loss' (Since you hoard many things, there will surely be the worry of great loss). 'Knowing contentment avoids disgrace, knowing when to stop avoids danger' (Dài means danger. If you can advance and stop, you will not endanger yourself, so it is said that knowing contentment avoids disgrace. The Biography of Shu Guang in the Book of Han says: 'If a virtuous person has too much wealth, it will damage their ambition; if a foolish person has too much wealth, it will increase their faults,' so it is said that knowing when to stop avoids danger). 'Can be long-lasting' (Understanding the meaning of these sentences can preserve the longevity of one's life). It is also said, 'No sin is greater than indulgence in desire' (Kě means permissible. Yù means greed. Once the desire arises, when will it be satisfied? Only thinking about getting, if you allow indulgence in desire, then no sin is greater than this). 'No misfortune is greater than not knowing contentment' (Greedily seeking unjust wealth, and never being satisfied, no misfortune is greater than this). 'No calamity is greater than greed' (Jiù means calamity. The Analects says: 'Be wary of greed.' If greed does not stop, calamity will surely arise). 'Therefore, the contentment of knowing contentment is always contentment.' It is also said, 'Gold and jade fill the hall, but no one can guard it' (Gold and jade filling the hall cannot be obtained by greed, ancient virtuous

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云。貪財莫若不貪財只為貪財天降災。貪得財來人不在。何如人在不貪財)。

富貴而驕。自遺其咎(驕矜肆也。咎殃也。凡居富貴之位不守其分而馳騁。富貴驕傲者。乃自遺棄其位而反招殃咎也)。

子獨不聞乎。且性命之於人。重於泰山(天地之間。萬物之類。最貴重者。人之性命也。故以泰山喻之也)。

妻財之於人。輕於秋毫(毫毛也。唯秋毫極微極細。妻財非不貴也。有我則當用。我既已亡。其妻財非我所有故喻秋毫之輕也)。

其澄鑒清凈。愛念情慾亦以類矣(結上文意。以其澄鑒清凈。則愛念情慾亦以同一類矣)。

是以聖人急其所大。而緩其所小。先其所重。而後其所輕(急其所大者。澄鑒清凈也。緩其所小者。愛念情慾也。先其所重者性命也。故重其性命若泰山。后其所輕者妻財也。故輕其妻財若秋毫是也)。

誰有智者。能損其所厚之生。而趣其所薄之利乎(趣向也。言誰既為有智之士。豈能損其所厚之生命。而反趣向于其所薄之微利者乎)。

孟子所謂好貨財私妻子者不孝也。而我沙門。棄妻捐財。於是道也。可謂符合矣。奚反以不孝而見責也。夫學佛者。了世道之浮脆。明時事之臧否(臧善也。否惡也。虛偽不實謂之脆謂學佛者。先了世道不實

【現代漢語翻譯】 現代漢語譯本：有人說：『貪戀錢財不如不貪戀錢財，只因爲貪戀錢財，上天會降下災禍。即使貪得了錢財，人卻不在了。哪裡比得上人在而不貪戀錢財呢？』

富貴而驕傲，是自己給自己留下禍患（驕矜放肆。咎，災禍。凡是身居富貴地位卻不守本分而放縱馳騁，富貴驕傲的人，是自己拋棄了自己的地位而反而招來災禍）。

您難道沒有聽說過嗎？性命對於人來說，比泰山還要重（天地之間，萬物之中，最貴重的就是人的性命。所以用泰山來比喻）。

妻室錢財對於人來說，比秋毫還要輕（毫毛。只有秋天的毫毛最為細微。妻室錢財並非不貴重，有我存在的時候當然要用，我既然已經死了，那麼妻室錢財就不是我所有的了，所以比喻為秋毫之輕）。

它們的澄澈明凈，愛念情慾也與此類似（總結上文的意思，因為它們澄澈明凈，那麼愛念情慾也與此屬於同一類）。

因此聖人看重大的方面，而放緩小的方面；先考慮重要的，而後考慮次要的（看重大的方面，就是澄澈明凈；放緩小的方面，就是愛念情慾；先考慮重要的，就是性命。所以看重性命如同泰山，后考慮次要的，就是妻室錢財。所以輕視妻室錢財如同秋毫）。

誰是有智慧的人，會損害自己厚重的生命，而去追求那微薄的利益呢？（趣，趨向。說誰如果是具有智慧的人，怎麼會損害自己厚重的生命，反而去追求那微薄的利益呢？）

孟子所說的喜愛錢財私愛妻子的行為是不孝順的。而我們沙門（Shamen，佛教出家人的通稱），拋棄妻子捐獻錢財，這是符合佛道的。為什麼反而因為不孝順而受到責備呢？學習佛法的人，瞭解世道的虛浮脆弱，明白時事的善惡（臧，善。否，惡。虛偽不真實叫做脆弱，說學習佛法的人，首先了解世道的不真實）

【English Translation】 English version: Someone says: 'Coveting wealth is not as good as not coveting wealth, only because coveting wealth will bring disaster from heaven. Even if you covet wealth, the person is no longer there. How can it compare to the person being there and not coveting wealth?'

Being arrogant with wealth and status is leaving trouble for oneself (arrogance and indulgence. Calamity, disaster. All those who are in positions of wealth and status but do not abide by their duties and indulge themselves, those who are arrogant with wealth and status, are abandoning their positions and inviting disaster).

Have you not heard? Life is heavier than Mount Tai (Taishan) for a person (Among all things between heaven and earth, the most precious is human life. Therefore, it is compared to Mount Tai (Taishan)).

Wife and wealth are lighter than an autumn hair for a person (hair. Only the hair in autumn is the finest. Wife and wealth are not unworthy, when I exist, of course I should use them, since I am already dead, then wife and wealth are not mine, so it is compared to the lightness of autumn hair).

Their clarity and purity, love and desire are also similar (summarizing the meaning of the above, because they are clear and pure, then love and desire also belong to the same category).

Therefore, the sage values the big aspects and slows down the small aspects; first considers the important, and then considers the secondary (valuing the big aspects is clarity and purity; slowing down the small aspects is love and desire; first considering the important is life. Therefore, valuing life is like Mount Tai (Taishan), and later considering the secondary is wife and wealth. Therefore, despising wife and wealth is like autumn hair).

Who is wise enough to damage their thick life and pursue that meager benefit? (Pursue, tend towards. Saying who, if they are wise, would damage their thick life and instead pursue that meager benefit?)

Mencius said that loving wealth and privately loving one's wife is unfilial. But we Shamen (Shamen, a general term for Buddhist monks), abandon our wives and donate wealth, which is in accordance with the Buddhist path. Why are we blamed for being unfilial instead? Those who study Buddhism understand the fragility of the world and understand the good and evil of current events (Zang, good. Fou, evil. Falsehood and unreality are called fragility, saying that those who study Buddhism first understand the unreality of the world)

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不堅之事。然後而明察乎當時事務善惡之理也)。

崇德履道(誠信崇德履踐聖道)。

去慝立身(去上聲。除也。慝惡也。若去除惡。而後可立身也)。

止暴慢以慈柔(禁止兇暴傲慢。用行慈善柔和)。

制兇強以忍順(制服兇惡剛強。而行柔忍和順)。

莫不使人御善慶以達無為(莫無也。御進也。結上文數句。若依此而行之。則無非使人進善夢。而通達無為自然之道也)。

憑福孝以超有漏(憑依託也。超越也。漏滲漏也。重舉上文意所行。則依之以福德托之以孝道。必能超越至無滲漏之果位也)。

近光祖禰(近則光顯于祖宗先禰)。

遠歷菩提(歷近造也。造猶到也。遠則造近於菩提)。

其福孝之大。無逾此也(逾越也。凡為福孝之大端。無能逾越光顯祖禰造歷菩提之為極致者也)。

夫何惑哉(如上所言。夫何惑也哉)。

在昔夷齊不嗣。巢許無後(夷齊餓死於首陽。巢許隱跡于箕岫。皆無後嗣也)。

而仲尼稱其賢(論語。子貢曰。伯夷叔齊何人也子曰。古之賢人也)。

未聞譏其非孝也。今之沙門。拋塵俗之纏縛。尚物外之清虛(今之僧人。拋棄塵世冤債之纏縛。高尚于萬物之外務清虛無為之道)。

【現代漢語翻譯】 現代漢語譯本 不堅之事，然後才能明察當時事務善惡的道理。

崇德履道（崇尚德行，履行聖人之道）。

去慝立身（去除邪惡，才能立身）。

用慈悲柔和來止息暴虐傲慢。

用忍辱順從來制服兇惡強橫。

沒有不使人趨向善良慶福，從而通達無為境界的（意思是說，如果按照這些去做，沒有不能使人趨向善良，通達無為自然之道的）。

憑藉福德孝道來超越有漏之身（憑藉依託福德，依託孝道，必定能夠超越到沒有煩惱滲漏的果位）。

近則光耀祖先。

遠則接近菩提（接近，到達的意思。遠則能夠到達菩提境界）。

福德孝道之大，沒有超過這個的（福德孝道最大的方面，沒有能夠超過光耀祖先，到達菩提境界的）。

這有什麼可疑惑的呢（對於上面所說的，還有什麼疑惑的呢）？

從前伯夷叔齊沒有後代，巢父許由也沒有後代（伯夷叔齊餓死在首陽山，巢父許由隱居在箕山，都沒有後代）。

但是孔子稱讚他們賢能（《論語》。子貢問：伯夷叔齊是怎樣的人？孔子說：古代的賢人啊）。

沒有聽說有人譏諷他們不孝。現在的沙門（指僧人），拋棄塵世的纏縛，崇尚身外之物的清凈虛無（現在的僧人，拋棄塵世冤債的纏縛，崇尚萬物之外的清凈虛無之道）。

【English Translation】 English version Unstable matters can only be clearly discerned after understanding the principles of good and evil in current affairs.

崇德履道 (Chong De Li Dao) (Esteeming virtue and practicing the sacred path).

去慝立身 (Qu Te Li Shen) (Removing evil and establishing oneself).

Restrain violence and arrogance with compassion and gentleness.

Subdue ferocity and strength with patience and obedience.

There is nothing that does not enable people to advance towards goodness and celebration, thereby attaining non-action (無為, Wu Wei) (This means that if one acts accordingly, there is nothing that cannot enable people to advance towards goodness and attain the natural path of non-action).

Rely on blessings and filial piety to transcend the defiled (有漏, You Lou) (Relying on blessings and filial piety will surely enable one to transcend to a state without the leakage of afflictions).

Near, it illuminates ancestors.

Far, it approaches Bodhi (菩提) (Bodhi means enlightenment. Far, it can reach the state of Bodhi).

The greatness of blessings and filial piety is unsurpassed (The greatest aspect of blessings and filial piety is that nothing can surpass illuminating ancestors and reaching the state of Bodhi).

What is there to doubt (What is there to doubt about what has been said above)?

In the past, Bo Yi (伯夷) and Shu Qi (叔齊) had no descendants, and Chao Fu (巢父) and Xu You (許由) had no successors (Bo Yi and Shu Qi starved to death on Shouyang Mountain, and Chao Fu and Xu You lived in seclusion on Mount Ji, both without descendants).

But Confucius praised their virtue (The Analects. Zigong asked: What kind of people were Bo Yi and Shu Qi? Confucius said: The virtuous people of ancient times).

It has not been heard that they were criticized for being unfilial. Today's Shramanas (沙門) (referring to monks), abandon the entanglements of the mundane world and value the purity and emptiness beyond material things (Today's monks abandon the entanglements of worldly debts and value the purity and emptiness beyond all things).

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趣不往不來之方(趣平聲。入也。趣入不去不來真凈之大方)。

求無滅無生之理(以求無死無生之妙理)。

方之夷齊巢許之道。亦以遠矣(總結上文意。若沙門所行之道。比方于夷齊許由之道。亦無高遠矣)。

夫如是豈違福孝之行也哉(夫如此所行之道。豈違背于福孝也哉)。

折疑論卷第二 大正藏第 52 冊 No. 2118 折疑論

折疑論卷第三

金臺大慈恩寺西域師子比丘述注

評議第九(此篇評論禮儀之節。故曰評儀)

客曰。黃帝垂衣而縉紳之服備(留於世間而化利天下也。故衣冠始治于黃帝)。

素王制禮而曲躬之貌形焉(素空也。言孔子有君師之德。無君師之位。左傳序云。夫子作春秋為素王。左丘明傳春秋為素臣。故禮樂始興于孔子)。

服為三德之初(孝經云。非先王之法服不敢服。非先王之德行不敢行。非先王之法言不敢道。三德惟服最先。故曰初)。

貌列五事之首(尚書云。一曰貌。二曰言。三曰視。四曰聽。五曰思。注云。貌曰恭。言曰從。視曰明。聽曰聰。思曰睿。恭作肅。從作又。明作哲。聰作謀。睿作聖。五事惟貌最先。故曰首)。

子路遇難不忘結纓(纓系冠之帶也。子路遇衛太子

【現代漢語翻譯】 現代漢語譯本 趣不往不來之方(趣，音同『去』，指進入。趣入不去不來，是真正清凈廣大的方向)。 求無滅無生之理(尋求沒有死亡沒有出生的玄妙道理)。 方之夷齊巢許之道。亦以遠矣(總結上文的意思，如果沙門所修行的道路，比作伯夷、叔齊、巢父、許由的道路，也相差甚遠了)。 夫如是豈違福孝之行也哉(如果這樣修行，難道會違背培福盡孝的行為嗎)？ 折疑論卷第二 大正藏第 52 冊 No. 2118 折疑論 折疑論卷第三 金臺大慈恩寺西域師子比丘述注 評議第九(此篇評論禮儀的章節，所以稱為評儀) 客曰。黃帝垂衣而縉紳之服備(流傳於世間用來教化利益天下，所以衣冠制度開始於黃帝)。 素王制禮而曲躬之貌形焉(素，是空的意思。意思是孔子有君主的德行，老師的地位，卻沒有君主和老師的名位。《左傳序》說，孔子寫作《春秋》，是無名號的君王。左丘明傳述《春秋》，是無名號的臣子。所以禮樂制度開始興盛于孔子)。 服為三德之初(《孝經》說，不是先王的法服不敢穿，不是先王的德行不敢做，不是先王的法言不敢說。三德之中，服飾最重要，所以說是開始)。 貌列五事之首(《尚書》說，一是容貌，二是言語，三是視察，四是聽取，五是思考。註解說，容貌要恭敬，言語要順從，視察要明察，聽取要聰敏，思考要睿智。恭敬表現爲嚴肅，順從表現爲又，明察表現爲明哲，聰敏表現爲謀劃，睿智表現爲聖明。五事之中，容貌最重要，所以說是首要)。 子路遇難不忘結纓(纓，是繫在帽子上的帶子。子路在衛國遇到災難，

【English Translation】 English version The way of 'qu bu wang bu lai' (趣不往不來之方) (Qu (趣) means to enter. Entering without going or coming is the truly pure and vast direction). Seeking the principle of no extinction and no birth (求無滅無生之理) (Seeking the profound principle of no death and no birth). Comparing it to the way of Yi Qi, Chao Xu, it is far off (方之夷齊巢許之道。亦以遠矣) (Summarizing the above, if the path practiced by a Shramana is compared to the path of Boyi (夷齊), Shuqi (叔齊), Chaofu (巢父), and Xuyou (許由), it is far different). Is it not in accordance with the practice of blessings and filial piety (夫如是豈違福孝之行也哉) (If one practices in this way, how could it be contrary to cultivating blessings and fulfilling filial piety)? Chapter Two of 'Zhe Yi Lun' (折疑論) Taisho Tripitaka Volume 52, No. 2118 'Zhe Yi Lun' (折疑論) Chapter Three of 'Zhe Yi Lun' (折疑論) Commentary by the Western Region Bhikkhu Shizi (師子) of Jin Tai Da Ci'en Temple (金臺大慈恩寺) Critique Nine (評議第九) (This chapter critiques the sections on etiquette, hence it is called 'Critique of Etiquette'). A guest said: The Yellow Emperor let his robes hang down, and the attire of officials was complete (客曰。黃帝垂衣而縉紳之服備) (Passed down to the world to teach and benefit all under heaven, therefore the system of clothing and hats began with the Yellow Emperor). The Uncrowned King established rites, and the appearance of bowing and bending took shape (素王制禮而曲躬之貌形焉) (Su (素) means empty. It means that Confucius had the virtue of a ruler and the position of a teacher, but not the title of a ruler or teacher. The preface to the 'Zuo Zhuan' says that Confucius wrote the 'Spring and Autumn Annals' as an uncrowned king. Zuo Qiuming transmitted the 'Spring and Autumn Annals' as an uncrowned minister. Therefore, the system of rites and music began to flourish with Confucius). Attire is the beginning of the Three Virtues (服為三德之初) (The 'Classic of Filial Piety' says, 'One dares not wear the robes of the former kings if they are not the laws of the former kings; one dares not practice the virtues of the former kings if they are not the virtues of the former kings; one dares not speak the words of the former kings if they are not the words of the former kings.' Among the Three Virtues, attire is the most important, so it is said to be the beginning). Appearance is listed as the head of the Five Affairs (貌列五事之首) (The 'Book of Documents' says, 'First is appearance, second is speech, third is observation, fourth is listening, fifth is thought.' The commentary says, 'Appearance should be respectful, speech should be compliant, observation should be clear, listening should be attentive, and thought should be wise.' Respect is expressed as solemnity, compliance is expressed as obedience, clarity is expressed as discernment, attentiveness is expressed as planning, and wisdom is expressed as sagacity. Among the Five Affairs, appearance is the most important, so it is said to be the head). When Zilu (子路) encountered disaster, he did not forget to tie his hat strings (子路遇難不忘結纓) (Ying (纓) is the string tied to the hat. When Zilu encountered disaster in the state of Wei,

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難。結纓正冠而死雖困而不廢其冠冕)。

原憲雖貧不離華冕(原憲魯人。貧居破屋常戴其冠。子貢過之曰。病甚憲曰。吾聞無財為貧。道不行為病吾貧也。非病也)。

今之沙門。剃鬚發衣緇袍(衣音義穿也。緇黑色。袍大衣也)。

外無跪起之儀。內絕溫恭之禮。先王之制。得不違乎(外于君王處。無跪拜之禮儀。內于父母處。無溫和恭敬之禮貌。將其古先哲王制作之法不行。焉得不違背乎)。

妙明曰。甚矣子之不達也(其過也。此責客問。甚不通達于理也)。

古者蛇身虎鼻之君。牛首龍鱗之聖(伏羲蛇身龍麟。禹王虎鼻。神農牛首。皆聖君也)。

啖膻飲臭(啖食也。膻腥也。臭肉之壞也。燧人氏以前無火。人以生肉新血而為食。今祭祀用牲然)。

衣羽衣皮(衣俱去聲。黃帝已上未有衣服。皆用禽獸毛羽皮為衣)。

夏則居橧巢(橧音曾。鳥巢也。上古聖人無屋。夏則居鳥巢)。

冬則居營窟(營造作也。冬則居造作窟穴而住)。

道崇質樸(論道也則崇敬)。

德尚清虛(論德也。則尊尚于清虛無為也)。

未知溫恭跪起之儀。不識章甫縉紳之美(章甫禮冠)。

故宓羲被髮而足不躡履(被髮跣足)。

神農

【現代漢語翻譯】 現代漢語譯本： 寧可整理好帽子，繫好帽帶而死，即使身處困境也不放棄自己的冠冕。 原憲（原憲，魯國人）雖然貧窮，也不脫下華麗的帽子（原憲是魯國人。住在破屋裡，經常戴著帽子。子貢拜訪他時說：『你病得很重啊。』原憲說：『我聽說沒有錢是貧窮，道義不能實行是病。我是貧窮，不是病。』）。 現在的沙門（佛教出家人），剃掉鬚髮，穿著黑色僧袍（衣，讀作yì，是穿的意思。緇，黑色。袍，大衣）。 對外沒有跪拜起立的禮儀，對內斷絕溫和恭敬的禮節。這樣，先王的制度，難道沒有違背嗎（對外在君王面前，沒有跪拜的禮儀。對內在父母面前，沒有溫和恭敬的禮貌。將古代聖哲先王制定的法度不行，怎麼能說沒有違背呢）？ 妙明回答說：『你真是太不通達了（這是責備客人提問，非常不通達事理啊）！』 古代蛇身虎鼻的君王，牛首龍鱗的聖人（伏羲是蛇身龍鱗，禹王是虎鼻，神農是牛首，都是聖明的君王）。 吃腥肉，喝腐臭的液體（啖，吃。膻，腥味。臭，肉腐爛的味道。燧人氏以前沒有火，人們吃生肉喝生血。現在祭祀還用牲肉）。 穿羽毛做的衣服和獸皮做的衣服（衣，都讀作yì。黃帝以前沒有衣服，都用禽獸的毛羽和獸皮做衣服）。 夏天住在用樹枝搭建的巢穴里（橧，讀作zēng，鳥巢。上古時代的聖人沒有房屋，夏天就住在鳥巢里）。 冬天住在挖掘的洞穴里（營造，建造。冬天就住在建造的洞穴里）。 崇尚質樸的道（談論道，就崇尚質樸）。 尊崇清虛的德（談論德，就尊崇清虛無為）。 不知道溫和恭敬跪拜起立的禮儀，不認識禮帽和官服的美好（章甫，禮帽）。 所以伏羲披散著頭髮，腳不穿鞋（披散頭髮，光著腳）。 神農

【English Translation】 English version: Rather die adjusting one's hat and fastening the hat strings, not abandoning one's crown even in distress. Yuan Xian (Yuan Xian, a man of Lu) though poor, did not remove his splendid hat (Yuan Xian was a man of Lu. Living in a dilapidated house, he always wore his hat. Zigong visited him and said, 'You are very ill.' Yuan Xian said, 'I have heard that having no wealth is poverty, and not practicing the Way is illness. I am poor, not ill.') Present-day Shramanas (Buddhist monks), shave their beards and hair, and wear black robes (衣, pronounced 'yì', means to wear. 緇, black. 袍, a large robe). Outwardly, they have no rituals of kneeling and standing; inwardly, they sever the etiquette of gentleness and respect. In this way, are the institutions of the former kings not being violated? (Outwardly, before the ruler, there are no rituals of kneeling and bowing. Inwardly, before parents, there is no gentleness and respect. The laws established by the ancient wise kings are not being followed; how can it be said that they are not being violated?) Miaoming replied, 'How utterly unenlightened you are! (This is a rebuke to the guest's question, being very unversed in reason!)' The ancient rulers with serpent bodies and tiger noses, the sages with ox heads and dragon scales (Fuxi had a serpent body and dragon scales, King Yu had a tiger nose, Shennong had an ox head; all were wise rulers). Eating rancid meat and drinking foul-smelling liquids (啖, to eat. 膻, rancid. 臭, the smell of rotten meat. Before Suirenshi, there was no fire, and people ate raw meat and drank raw blood. Now, sacrificial offerings still use livestock). Wearing clothes made of feathers and clothes made of animal skins (衣, both pronounced 'yì'. Before the Yellow Emperor, there were no clothes; people used the feathers and skins of birds and animals as clothing). In summer, they lived in nests built of branches (橧, pronounced 'zēng', bird's nest. The sages of ancient times had no houses; in summer, they lived in bird's nests). In winter, they lived in excavated caves (營造, to construct. In winter, they lived in constructed caves). The Way values simplicity (Discussing the Way, one values simplicity). Virtue esteems purity and emptiness (Discussing virtue, one esteems purity, emptiness, and non-action). They did not know the etiquette of gentleness, respect, kneeling, and standing; they did not recognize the beauty of ceremonial caps and official attire (章甫, ceremonial cap). Therefore, Fuxi wore his hair loose and his feet bare (Wearing hair loose, barefoot). Shennong

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露頂而首不加冠(頭無冠冕)。

當是時。豈有簪纓冕服之飾也哉(結上文。皆是聖德之君。無為之道。化利天下。焉有簪纓冕袞服而為莊飾也哉)。

而六經諸子稱其至德。未聞以冠冕之闕。責其非理也。昔魯哀公問于孔子曰舜冠何冠(冠上去聲。下平聲。問舜帝戴何冠也)。

孔子不對。公曰。寡人有問。吾子不對。其意何耶(寡少也。此國君謙辭。言少德也)。

孔子曰。以公之問不及於大。方思其所對而對之(子曰。因見公問其語不大。方才思其所對之辭)。

公曰奚為非大(公言。何為不大)。

孔子曰。舜之為君也。其德好生而惡殺(惡音誤嫌也。舜為君。以德化民。好愛產生嫌惡殺戮)。

其政任賢而去不肖(去上聲。不肖不賢也。行政則選任賢德。去其不賢)。

明並日月(德明比並如日月也)。

化行若神(風化大行。感應如神)。

龜鳳呈祥。麟龍葉瑞(麟鳳龜龍。謂之四靈。王者之嘉瑞。國有聖王則現)。

公獨以冠冕而問。故非大也(若冠冕之問。不是國政之大事也)。

夫如是則道德禮樂。在乎人之所為也(蓋道德禮樂。皆在當時人君之所作為也)。

非章甫冠冕之所致也。老子云。失道而後德(道自

【現代漢語翻譯】 現代漢語譯本： 光著頭頂，不戴帽子（頭上沒有冠冕）。 在那個時候，哪裡會有簪纓（zān yīng，古代官員帽子上的裝飾）和冕服（miǎn fú，古代帝王、官員等在重大場合穿的禮服）的裝飾呢（總結上文，說的都是具有聖德的君主，施行無為而治的治國之道，教化利益天下，哪裡會用簪纓冕服來作為裝飾呢）？ 然而《六經》和諸子百家都稱讚他們的至高德行，沒有聽說因為沒有冠冕而責備他們不合道理的。從前魯哀公問孔子說：『舜（Shun，中國古代的聖賢帝王）戴的是什麼樣的帽子？』（『冠』字，第一個是去聲，第二個是平聲，問舜帝戴的是什麼帽子）。 孔子沒有回答。魯哀公說：『我有所問，您不回答，這是什麼意思呢？』（『寡』是少的意思，這是國君的謙辭，說自己德行淺薄）。 孔子說：『因為您的問題沒有涉及大事，我正在思考該如何回答您。』（孔子說，因為看到魯哀公問的問題不大，才正在思考該如何回答）。 魯哀公說：『為什麼不是大事呢？』（魯哀公說，為什麼不是大事呢）。 孔子說：『舜作為君王，他的德行是喜好生育而厭惡殺戮（『惡』讀作『wù』，厭惡的意思。舜作為君王，用德行教化百姓，喜好愛護生命，厭惡殺戮）。 他的政治是任用賢能而去除不賢之人（『去』讀作『qù』，不肖就是不賢。施行政治就選拔任用賢德之人，去除那些不賢之人）。 他的光明可以和日月相比（他的德行光明可以和日月相比）。 他的教化推行就像神一樣（風俗教化盛行，感應就像神一樣）。 烏龜和鳳凰呈現吉祥的徵兆，麒麟和龍帶來祥瑞（麒麟、鳳凰、烏龜、龍，被稱為四靈，是君王的吉祥徵兆，國家有聖明的君王就會出現）。 您只用冠冕來發問，所以說不是大事啊（像冠冕這樣的問題，不是國家政治的大事啊）。 像這樣，那麼道德禮樂，在於人們的所作所為啊（道德禮樂，都在於當時君王的所作所為啊）。 不是靠章甫（zhāng fǔ，古代的一種帽子）和冠冕能夠達到的。老子（Laozi，道家學派創始人）說：『失去道以後才有德』（道失去了以後才講德）。

【English Translation】 English version: Bareheaded and without a hat (the head has no crown). At that time, how could there be decorations of hairpins and tassels (zān yīng, ornaments on ancient officials' hats) and ceremonial robes (miǎn fú, ceremonial robes worn by ancient emperors and officials on important occasions) (summarizing the previous text, it refers to virtuous rulers who practiced non-action governance, educating and benefiting the world; how could they use hairpins, tassels, and ceremonial robes as decorations)? However, the Six Classics and various philosophers praised their supreme virtue, and no one has been heard to criticize them for lacking crowns and hats. Once, Duke Ai of Lu asked Confucius, 'What kind of hat did Shun (Shun, a sage emperor in ancient China) wear?' (The first '冠' is in the departing tone, and the second is in the level tone, asking what kind of hat Emperor Shun wore). Confucius did not answer. Duke Ai said, 'I have a question, but you do not answer. What does this mean?' ('寡' means few, which is a humble term used by rulers, saying that they have little virtue). Confucius said, 'Because your question does not involve great matters, I am thinking about how to answer you.' (Confucius said that because he saw that the question asked by Duke Ai was not significant, he was thinking about how to answer). Duke Ai said, 'Why is it not a great matter?' (Duke Ai said, why is it not a great matter). Confucius said, 'Shun, as a ruler, his virtue was to love life and hate killing (惡 is pronounced 'wù', meaning to hate. Shun, as a ruler, used virtue to educate the people, loving and cherishing life, and hating killing). His politics was to appoint the virtuous and remove the unworthy (去 is pronounced 'qù', 不肖 means unworthy. Implementing politics means selecting and appointing virtuous people and removing those who are unworthy). His brightness can be compared to the sun and moon (his virtuous brightness can be compared to the sun and moon). His transformation was carried out like a god (customs and education flourished, and the response was like a god). Turtles and phoenixes presented auspicious omens, and unicorns and dragons brought auspicious signs (unicorns, phoenixes, turtles, and dragons are called the four spirits, which are auspicious signs of the king, and a wise king will appear in the country). You only ask about crowns and hats, so it is not a great matter (questions like crowns and hats are not major national political matters). Like this, then morality, ritual, and music lie in what people do (morality, ritual, and music all lie in what the rulers of the time did). It is not achieved by relying on the zhangfu (zhāng fǔ, an ancient type of hat) and crowns. Laozi (Laozi, the founder of Taoism) said, 'After losing the Dao, then there is virtue' (after the Dao is lost, then virtue is discussed).

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然也。德猶得也。道衰以德化之。故失道而後德)。

失德而後仁(仁者有愛利之心。故德衰以行仁。故曰失德而後仁)。

失仁而後義(義者有斷制之心。仁心衰而以行義。故曰失仁而後義)。

失義而後禮(禮者有強民之意。由義衰而用禮故曰失義而後禮)。

夫禮者忠信之薄而亂之首(言禮者。非合無為之道也。故老子所謂禮者。忠信之薄而亂之首也。言不務其內而修飾其外。故禮則出乎人偽也)。

是以聖德之君。用無為之道。化利天下(上古有道。聖德之君用無作無為之道。化美於天下。由道亡德失而後尚仁至於仁亡而義失。又則尚其禮也。故老子所言禮者。身外莊飾之虛偽也)。

奚拘於禮節乎(何拘執于禮貌小節之莊飾者乎)。

禮者敬而已矣(禮者恭敬之儀已矣)。

敬在乎心(故敬之禮出乎本心)。

而非在乎冠冕也(不是冠冕能生敬禮也)。

夫聖人之道。豈直局于儀飾而已矣(夫上古聖君。用敦德賢樸行道以化民。豈直以局在冠冕儀飾而已矣)。

故孔子曰。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉(敬而將之以玉帛則為禮。和而發之以鐘鼓則為樂。若遺其本而專其末。豈禮樂之謂哉)。

禮主敬。非但崇

{ "translations": [ "現代漢語譯本：", "是這樣的。德，就是『得』（獲得）的意思。當『道』衰落時，就用『德』來教化民眾，所以說失去了『道』之後才講『德』。", "", "失去了『德』之後才講『仁』（『仁』是指有愛和利他的心。所以『德』衰落時就施行『仁』，所以說失去了『德』之後才講『仁』）。", "", "失去了『仁』之後才講『義』（『義』是指有決斷和制約的心。『仁』心衰落時就施行『義』，所以說失去了『仁』之後才講『義』）。", "", "失去了『義』之後才講『禮』（『禮』是指有強制民眾的意思。由『義』衰落而使用『禮』，所以說失去了『義』之後才講『禮』）。", "", "這『禮』是忠誠和信任的淡薄，是禍亂的開端（說『禮』，不是符合無為的『道』。所以老子說，所謂的『禮』，是忠誠和信任的淡薄，是禍亂的開端。是說不致力于內在的修養而修飾外表，所以『禮』就出於人為的虛偽）。", "", "因此，具有聖德的君主，用無為的『道』，來教化利益天下（上古時代有『道』，具有聖德的君主用不妄為、不強為的『道』，來教化美化天下。由於『道』喪失、『德』衰落之後才崇尚『仁』，以至於『仁』喪失而『義』衰落，又轉而崇尚『禮』。所以老子所說的『禮』，是身外莊飾的虛偽）。", "", "何必拘泥於禮節呢（何必拘泥於禮貌小節的莊重裝飾呢）？", "", "『禮』就是敬意罷了（『禮』就是恭敬的儀式罷了）。", "", "敬意在於內心（所以恭敬的『禮』出於本心）。", "", "而不是在於穿戴華麗的帽子（不是華麗的帽子能產生敬意）。", "", "聖人的『道』，難道僅僅侷限於儀容服飾而已嗎（上古時代的聖君，用敦厚德行、賢能樸素的行為來行『道』以教化民眾，難道僅僅侷限在冠冕儀容服飾而已嗎）？", "", "所以孔子說：『禮啊禮啊，難道只是指玉帛嗎？樂啊樂啊，難道只是指鐘鼓嗎？』（恭敬地用玉帛獻上就是『禮』，和諧地用鐘鼓演奏就是『樂』。如果捨棄根本而專注于末節，難道能說是『禮樂』的真諦嗎）？", "", "『禮』在於敬意，不僅僅是崇尚外在的..." ], "english_translations": [ "English version:", "It is so. 『De』 (德) [virtue], is like 『De』 (得) [to obtain]. When 『Dao』 (道) [the Way] declines, it is transformed by 『De』. Therefore, it is said that only after losing 『Dao』 does one speak of 『De』.", "", "Only after losing 『De』 does one speak of 『Ren』 (仁) [benevolence] (『Ren』 refers to having a heart of love and benefiting others. Therefore, when 『De』 declines, 『Ren』 is practiced. Thus, it is said that only after losing 『De』 does one speak of 『Ren』).", "", "Only after losing 『Ren』 does one speak of 『Yi』 (義) [righteousness] (『Yi』 refers to having a heart of decisiveness and restraint. When the heart of 『Ren』 declines, 『Yi』 is practiced. Thus, it is said that only after losing 『Ren』 does one speak of 『Yi』).", "", "Only after losing 『Yi』 does one speak of 『Li』 (禮) [ritual propriety] (『Li』 refers to having the intention of compelling the people. Because 『Li』 is used when 『Yi』 declines, it is said that only after losing 『Yi』 does one speak of 『Li』).", "", "『Li』 is the thinning of loyalty and trust, and the beginning of chaos (Speaking of 『Li』, it does not accord with the 『Dao』 of non-action. Therefore, Laozi said that 『Li』 is the thinning of loyalty and trust, and the beginning of chaos. It means not focusing on inner cultivation but adorning the exterior, so 『Li』 arises from human artifice).", "", "Therefore, a ruler with sagely virtue uses the 『Dao』 of non-action to transform and benefit the world (In ancient times, there was 『Dao』. Rulers with sagely virtue used the 『Dao』 of non-doing and non-striving to transform and beautify the world. Because 『Dao』 was lost and 『De』 declined, 『Ren』 was esteemed, and when 『Ren』 was lost and 『Yi』 declined, then 『Li』 was esteemed. Therefore, the 『Li』 that Laozi spoke of is the falseness of external adornment).", "", "Why be拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘

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于玉帛。所貴乎安上治民也(禮所以辯上下定民治。故安上治民莫加於禮)。

樂主和。非獨在於鐘鼓。所貴乎移風易俗也(樂所以在治而和民聲故移風易俗莫加於樂)。

故君子不可小知而可大受也(君子者成德之稱。不以微小之知。可許受之以大也)。

然聖人所制歷代服飾。以中國之民。行中國之禮者。雖不可廢也(黃帝制衣服。周公制禮樂。以此莊飾。化利中國之民。行中國之禮。然雖不可以廢之)。

而為離塵之士。蹈象外之高行者。又奚能仿之哉(蹈高蹈也。仿者詩角弓章云爾之教矣。民胥效矣注曰。王位在德。元風俗之樞機也。教則民效其甚速。若離塵寰之高士。萬象之外而行高遠之行。又何直用倣傚此曲躬冠冕之禮以局哉)。

且酈生長揖于帝高(漢高祖嘗詔秦之隱士酈生名食其至賜晏。罷已見侍女為帝洗足。以帝不重賢。遂不拜長揖而曰。謝筵中之正座食音異其音基)。

許由拒命于帝堯(莊子讓王篇。堯讓天下與許由。由拒命不至)。

河上坐見漢文(列仙傳。漢文帝好道德嘗使使問義于河上公。公曰。道高德貴。不可遙聞。后帝親倖其庵。河上坐見於帝)。

諸葛臥傲先主(史記。諸葛孔明隱居南陽草廬。徐庶薦于先主。先主往見。孔明睡

【現代漢語翻譯】 現代漢語譯本：禮的根本在於玉帛（玉器和絲織品），它所重視的是安定君上和治理百姓（禮之所以能夠辨別上下等級，確定百姓的治理，所以安定君上和治理百姓沒有比禮更好的了）。 樂的根本在於和諧，不僅僅在於鐘鼓等樂器，它所重視的是移風易俗（樂之所以能夠治理並和諧百姓的聲音，所以移風易俗沒有比樂更好的了）。 所以，君子不能以小見大，而是可以擔當大任的（君子是成就德行的人的稱謂，不能因為微小的見識而否定他，而是可以信任他並賦予重任的）。 然而，聖人所制定的歷代服飾，是爲了讓中國的百姓，遵循中國的禮儀，這些是不可以廢除的（黃帝制定衣服，周公制定禮樂，用這些來莊嚴修飾，教化並使中國的百姓受益，讓他們遵循中國的禮儀，這些是不可以廢除的）。 但是，對於那些脫離塵世的修行者，追求世俗之外的高尚行為的人來說，又怎麼能夠效仿這些呢（『蹈』是踐行的意思。『仿』就像《詩經·角弓》篇所說的『用這樣的教導啊，百姓都來傚法了』，註釋說：『君王的地位在於德行，是風俗的樞紐。教導的作用在於百姓傚法的速度非常快。』如果對於那些脫離塵世的高士，在萬象之外而行高遠之行的人，又何必拘泥於效仿這彎腰屈膝的冠冕之禮呢）？ 況且，酈生（Li Sheng）（漢朝隱士的名字）曾經在高帝（漢高祖）面前長揖不拜（漢高祖曾經詔令秦朝的隱士酈生，名叫食其，前來賜予宴席。宴席結束后，酈生看見侍女為高祖洗腳，認為高祖不尊重賢士，於是沒有下拜，只是長揖作禮，並且說：『感謝宴席中的正座』）。 許由（Xu You）（傳說中的隱士）拒絕了堯帝（Yao Di）的禪讓（《莊子·讓王》篇記載，堯帝要把天下讓給許由，許由拒絕接受）。 河上公（He Shang Gong）（傳說中的神仙）坐著接見了漢文帝（Han Wen Di）（《列仙傳》記載，漢文帝愛好道德，曾經派使者向河上公請教道義。河上公說：『道高德貴，不可以遙遠地聽聞。』後來文帝親自前往他的住所，河上公坐著接見了文帝）。 諸葛亮（Zhuge Liang）（三國時期蜀漢丞相）隱居時傲然地等待先主（劉備）（史書記載，諸葛孔明隱居在南陽的草廬中，徐庶向先主推薦了他。先主前往拜訪，孔明正在睡覺）。

【English Translation】 English version: The essence of 'li' (rites, propriety) lies in jade and silk, valuing the peace of the ruler and the governance of the people (rites are used to distinguish between superiors and inferiors, and to establish the governance of the people, so nothing is better than rites for ensuring the peace of the ruler and the governance of the people). The essence of 'yue' (music) lies in harmony, not just in bells and drums, valuing the transformation of customs (music is used to govern and harmonize the voices of the people, so nothing is better than music for transforming customs). Therefore, a 'junzi' (gentleman, noble person) cannot be judged by small matters but can be entrusted with great responsibilities (a 'junzi' is a person who has achieved virtue; one should not dismiss them based on minor knowledge but should trust them and give them important tasks). However, the clothing and ornaments established by the sages of past dynasties were intended for the people of China to follow Chinese rites, and these should not be abolished (the Yellow Emperor created clothing, and the Duke of Zhou created rites and music, using these to adorn, educate, and benefit the people of China, allowing them to follow Chinese rites, and these should not be abolished). But how can those who have left the world and pursue noble conduct beyond worldly affairs imitate these ( 'Dao' means to practice. 'Fang' is like what is said in the 'Jiao Gong' chapter of the Book of Songs: 'With such teachings, the people all imitate.' The commentary says: 'The king's position lies in virtue, which is the pivot of customs. The effect of teaching is that the people imitate it very quickly.' If for those noble persons who have left the world, who practice lofty conduct beyond all phenomena, why should they be confined to imitating the bowing and kneeling ceremonies)? Moreover, Li Sheng (name of a recluse in the Han Dynasty) once made a long bow to Emperor Gao (Emperor Gaozu of Han) without kneeling (Emperor Gaozu of Han once ordered Li Sheng, a recluse of the Qin Dynasty, to come and bestowed a banquet upon him. After the banquet, Li Sheng saw the maids washing Gaozu's feet and thought that Gaozu did not respect virtuous men, so he did not kneel but made a long bow and said, 'Thank you for the seat of honor at the banquet'). Xu You (a legendary recluse) refused Emperor Yao's (a legendary sage-king) abdication (The 'Rang Wang' chapter of Zhuangzi records that Emperor Yao wanted to abdicate the throne to Xu You, but Xu You refused to accept it). He Shang Gong (a legendary immortal) sat and received Emperor Wen of Han (The 'Liexian Zhuan' records that Emperor Wen of Han loved morality and once sent an envoy to ask He Shang Gong about the meaning of the Dao. He Shang Gong said, 'The Dao is high and virtue is precious, and cannot be heard from afar.' Later, Emperor Wen personally visited his residence, and He Shang Gong sat and received the Emperor). Zhuge Liang (Prime Minister of Shu Han during the Three Kingdoms period) waited arrogantly for the First Lord (Liu Bei) while living in seclusion (Historical records state that Zhuge Kongming lived in seclusion in a thatched cottage in Nanyang, and Xu Shu recommended him to the First Lord. The First Lord went to visit him, and Kongming was sleeping).

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而不起)。

斯皆道光四海。德被諸方。自古稱之。以為高尚(尚猶上也)。

亦未見以跪起之闕。責其非儀也(闕少也。此標前之所問。謂已上數人亦未見跪起之闕少責其非儀也)。

今之沙門。道崇敦信。志慕無為(今之僧人。習佛祖之風。道崇高遠而敦厚信實。決志深慕無為之道)。

內不禮家君(家君父也)。

外不拜人主(人主者國王也)。

方河上之輩。亦以類矣(有德高僧比河上之等輩。亦皆同類矣)。

以此觀之。自古賢德猶有高居井裡嘯傲雲山(孟子。九百畝為井田五鄰為里。歷觀古之賢人德士慕其道也。或高隱於井裡。或嘯傲避世而隱雲山之間)。

天子莫得而臣。王侯莫得而友(禮記。儒行篇曰。儒有上不臣天子。下不事諸侯。莊子。天道篇曰。曾子居衛。天子不得臣。諸侯不得反。故養志者忘形。養形者忘利。致道忘心矣)。

禮義制度不可得而拘也(結上文天子莫得臣諸侯不得友者之意。豈可拘於禮儀制度也哉)。

而況象外之教乎(何況沙門。乃出塵象外之聖教者乎)。

是以君子隨其所宜。無適不可(是故君子惟義是從。但有所宜者無適而不可也)。

豈區區冠冕禮儀而能御哉(區區小貌)。

舉

【現代漢語翻譯】 現代漢語譯本： 不因此而生起（嗔怒等情緒）。 這些都宣揚著道德的光輝遍及四海，恩德覆蓋各個地方。自古以來人們都這樣稱讚他們，認為他們是高尚的人（尚，是尊崇的意思）。 也沒有因為他們缺少跪拜等禮節，就責備他們不合乎禮儀（闕，缺少。這是呼應前面提出的問題，意思是說，以上這些人，也沒有因為他們缺少跪拜等禮節就責備他們不合乎禮儀）。 現在的沙門（shāmén）（指僧人），推崇佛陀的教義，注重敦厚誠信，立志追求無為的境界（現在的僧人，學習佛祖的風範，他們的道德崇高而敦厚信實，決心深切地嚮往無為的道）。 在家庭中不向自己的父親行禮（家君，指父親）。 在朝廷上不拜見君王（人主，指國王）。 可以把他們比作方河上（Fāng Héshàng）那樣的人，他們都是同一類人（有德行的僧人可以比作河上公（Héshàng Gōng）這樣的人，他們都是同一類人）。 由此看來，自古以來的賢德之士，有的人隱居在鄉里，有的人在雲山之間自由自在地吟嘯（孟子（Mèngzǐ）說，九百畝田為一井，五家為一里。縱觀古代的賢人德士，他們仰慕聖賢之道，有的人高隱於鄉里，有的人嘯傲避世，隱居在雲山之間）。 天子不能把他們當作臣子，王侯不能把他們當作朋友（《禮記（Lǐjì）·儒行篇》說：『儒者有上不臣服天子，下不役使諸侯。』《莊子（Zhuāngzǐ）·天道篇》說：『曾子（Zēngzǐ）居住在衛國（Wèi），天子不能把他當作臣子，諸侯不能役使他。』所以，修養心志的人會忘記形體，修養形體的人會忘記利益，追求真道的人會忘卻心機）。 禮義制度是不能用來約束他們的（總結上文天子不能把他們當作臣子，王侯不能把他們當作朋友的意思，難道可以用禮儀制度來約束他們嗎）。 更何況是超越世俗之象的佛教呢（更何況沙門（shāmén），是超出塵世之外的聖教之人呢）？ 因此，君子順應適宜的情況，無論做什麼都可以（所以君子只服從道義，只要是適宜的，無論做什麼都可以）。 難道能被小小的冠冕禮儀所限制嗎（區區，是小的意思）。 舉例說明。

【English Translation】 English version: And not give rise to (anger, etc.). These all proclaim the light of morality throughout the four seas, and their virtue covers all directions. Since ancient times, people have praised them in this way, considering them to be noble (shàng means to esteem). Nor have they been blamed for lacking kneeling and bowing etiquette, or criticized for being improper (quē means lacking. This echoes the question raised earlier, meaning that none of the above people have been blamed or criticized for lacking kneeling and bowing etiquette). Today's shāmén (沙門) (referring to monks), uphold the Buddha's teachings, emphasize sincerity and trustworthiness, and aspire to the state of non-action (wuwei) (today's monks, learning from the style of the Buddha, their morality is lofty, sincere, and trustworthy, and they are determined to deeply aspire to the Dao of non-action). At home, they do not bow to their father (jiājūn refers to father). At court, they do not bow to the ruler (rénzhǔ refers to the king). They can be compared to people like Fāng Héshàng (方河上), they are all of the same kind (virtuous monks can be compared to people like Héshàng Gōng (河上公), they are all of the same kind). From this, it can be seen that since ancient times, virtuous people have either lived in seclusion in their villages or freely chanted and roamed among the clouds and mountains (Mèngzǐ (孟子) said that nine hundred acres of land is one 'jǐng' (井), and five families make up one 'lǐ' (里). Looking at the virtuous people of ancient times, they admired the Dao of the sages, some lived in seclusion in their villages, and some avoided the world and lived in seclusion among the clouds and mountains). The emperor cannot treat them as subjects, and the kings cannot treat them as friends (The 'Rú Xíng Piān' (儒行篇) of the 'Lǐjì' (禮記) says: 'Scholars do not submit to the emperor above, nor do they serve the lords below.' The 'Tiāndào Piān' (天道篇) of the 'Zhuāngzǐ' (莊子) says: 'Zēngzǐ (曾子) lived in the state of Wèi (衛), the emperor could not treat him as a subject, and the lords could not employ him.' Therefore, those who cultivate their will forget their form, those who cultivate their form forget their interests, and those who pursue the Dao forget their minds). Rituals and systems cannot be used to restrain them (summarizing the meaning of the above, that the emperor cannot treat them as subjects and the kings cannot treat them as friends, how can rituals and systems be used to restrain them?). How much more so for Buddhism, which transcends worldly appearances (how much more so for shāmén (沙門), who are people of the sacred teachings that are beyond the dust of the world)? Therefore, a gentleman follows what is appropriate, and whatever he does is permissible (therefore, a gentleman only follows righteousness, and whatever is appropriate is permissible). How can they be restricted by mere caps and gowns and rituals (qūqū means small)? For example.

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問第十(此篇舉喻異事而問。故曰舉問也)

客曰。季路問事鬼神(季路子路也)。

子曰。未能事人。焉能事鬼。曰敢問死。子曰。未知生焉知死(論語。注曰。晝夜者死生之道也。知生之道。則知死之道。盡事人之道。則盡事鬼之道。死生人鬼一而二。二而一者也。或言。夫子不告。子路不知。此所以深告之也)。

此聖人所絕也(此孔聖人絕不言之事也)。

今佛教輒說生死往來之事。鬼神報應之徴(今釋教專說生死往來虛誕之事)。

吾恐此非聖哲之語也(孟子曰。大而化之謂之聖。書云。知之曰明。哲謂知道者也。故客曰。我恐此佛之道。不是聖哲真誠之語也)。

夫履道者。當含和蘊素(夫行履此道者。當要包含沖和蘊積純素)。

篤信務實(篤者純厚也。信者誠實也。務者專力於事也。誠者誠信無妄之謂。唯純厚誠而務實也)。

何必說生死以亂其心。言鬼神而惑其志也(若含和蘊素篤信務實者。又何用談說生死。而亂其心。言論鬼神而迷惑其志也)。

妙明曰。子之所言。可謂見外而未見其內(責客曰。子能見他外教中說生死鬼神之事。不見自己教中亦有所言之事。中庸。子曰。鬼神之為德也。太極圖曰。原始反終。故知生死之說。注曰。

【現代漢語翻譯】 現代漢語譯本： 第十問（這一篇列舉了奇異的事情來發問，所以說是舉例提問）

客人說：『季路（季路，即子路）問關於侍奉鬼神的事。』

孔子說：『未能好好地侍奉人，怎麼能侍奉鬼呢？』（季路）說：『冒昧地請問關於死的事。』孔子說：『還不知道生的道理，怎麼知道死的道理呢？』（《論語》的註釋說：『晝夜是生死執行的規律。知道生的道理，也就知道死的道理。盡到侍奉人的道理，也就盡到侍奉鬼的道理。死和生、人和鬼，一是二，二是。』有人說：『孔子不直接告訴子路，子路不明白，這正是孔子深刻地告訴他。』）

這是聖人所不談論的（這是孔聖人絕口不談的事情）。

現在佛教總是說生死往來的事情，鬼神報應的徵兆（現在佛教專門說生死往來這些虛妄不實的事情）。

我恐怕這些不是聖賢明智的話語（孟子說：『偉大到能化育萬物叫做聖。』《尚書》說：『認識它叫做明。』哲是指知道的人。所以客人說：『我恐怕這佛教的道理，不是聖賢真誠的話語。』）

修道的人，應當心懷平和，蘊藏純真（修行此道的人，應當包含沖和之氣，蘊積純樸的本質）。

要篤實誠信，專心務實（篤，是純厚的意思。信，是誠實的意思。務，是專心致力於事情。誠，是誠信不虛妄的意思。只有純厚誠實才能專心務實）。

何必談論生死來擾亂心神，談論鬼神來迷惑意志呢？（如果心懷平和，蘊藏純真，篤實誠信，專心務實，又何必談論生死來擾亂心神，談論鬼神來迷惑意志呢？）

妙明說：『您所說的話，可以說是隻看到了表面，而沒有看到內在。（妙明責備客人說：『您能看到其他外教中說生死鬼神的事情，卻沒有看到自己儒教中也有所言及的事情。《中庸》說：『鬼神的德行，是多麼盛大啊！』《太極圖》說：『探求事物的本源，迴歸到終點。』由此可知生死之說。』） English version: Question 10 (This chapter raises questions by citing unusual events, hence it is called 'raising questions by example')

The guest said: 'Ji Lu (季路, also known as Zilu 子路) asked about serving ghosts and spirits.'

Confucius said: 'If you cannot yet serve men, how can you serve ghosts?' (Ji Lu) said: 'I venture to ask about death.' Confucius said: 'If you do not yet know about life, how can you know about death?' (The commentary on the Analects says: 'Day and night are the way of life and death. Knowing the way of life is knowing the way of death. Exhausting the way of serving men is exhausting the way of serving ghosts. Death and life, men and ghosts, are one and two, two and one.' Some say: 'The Master did not tell Zilu directly, and Zilu did not understand, which is why the Master told him so profoundly.')

This is what the sage avoids discussing (This is what Confucius never talks about).

Now Buddhism always talks about the affairs of coming and going between life and death, and the signs of karmic retribution from ghosts and spirits (Now Buddhism specializes in talking about the false and unreal affairs of coming and going between life and death).

I fear that these are not the words of a sage and wise man (Mencius said: 'To be great and transform is called a sage.' The Book of Documents says: 'Knowing it is called wisdom.' A wise man refers to one who knows the Dao. Therefore, the guest said: 'I fear that this Buddhist doctrine is not the sincere words of a sage and wise man.')

One who treads the path should embrace harmony and contain simplicity (One who practices this path should contain peacefulness and accumulate pure simplicity).

Be earnest in faith and diligent in practice (Earnest means pure and sincere. Faith means honesty. Diligent means focusing one's efforts on affairs. Honesty means trustworthiness without falsehood. Only with pure sincerity and diligence can one be earnest in practice).

Why must one speak of life and death to disturb the mind, and speak of ghosts and spirits to confuse the will? (If one embraces harmony and contains simplicity, is earnest in faith and diligent in practice, then why talk about life and death to disturb the mind, and speak of ghosts and spirits to confuse the will?)

Miao Ming (妙明) said: 'What you say can be said to see the outside but not the inside.' (Miao Ming rebuked the guest, saying: 'You can see that other external teachings speak of the affairs of life, death, ghosts, and spirits, but you do not see that your own Confucian teachings also speak of these things. The Doctrine of the Mean says: 'How vast is the virtue of ghosts and spirits!' The Taiji Diagram says: 'Investigate the origin and return to the end.' From this, one can know the discourse on life and death.')

【English Translation】 Question 10 (This chapter raises questions by citing unusual events, hence it is called 'raising questions by example') The guest said: 'Ji Lu (季路, also known as Zilu 子路) asked about serving ghosts and spirits.' Confucius said: 'If you cannot yet serve men, how can you serve ghosts?' (Ji Lu) said: 'I venture to ask about death.' Confucius said: 'If you do not yet know about life, how can you know about death?' (The commentary on the Analects says: 'Day and night are the way of life and death. Knowing the way of life is knowing the way of death. Exhausting the way of serving men is exhausting the way of serving ghosts. Death and life, men and ghosts, are one and two, two and one.' Some say: 'The Master did not tell Zilu directly, and Zilu did not understand, which is why the Master told him so profoundly.') This is what the sage avoids discussing (This is what Confucius never talks about). Now Buddhism always talks about the affairs of coming and going between life and death, and the signs of karmic retribution from ghosts and spirits (Now Buddhism specializes in talking about the false and unreal affairs of coming and going between life and death). I fear that these are not the words of a sage and wise man (Mencius said: 'To be great and transform is called a sage.' The Book of Documents says: 'Knowing it is called wisdom.' A wise man refers to one who knows the Dao. Therefore, the guest said: 'I fear that this Buddhist doctrine is not the sincere words of a sage and wise man.') One who treads the path should embrace harmony and contain simplicity (One who practices this path should contain peacefulness and accumulate pure simplicity). Be earnest in faith and diligent in practice (Earnest means pure and sincere. Faith means honesty. Diligent means focusing one's efforts on affairs. Honesty means trustworthiness without falsehood. Only with pure sincerity and diligence can one be earnest in practice). Why must one speak of life and death to disturb the mind, and speak of ghosts and spirits to confuse the will? (If one embraces harmony and contains simplicity, is earnest in faith and diligent in practice, then why talk about life and death to disturb the mind, and speak of ghosts and spirits to confuse the will?) Miao Ming (妙明) said: 'What you say can be said to see the outside but not the inside.' (Miao Ming rebuked the guest, saying: 'You can see that other external teachings speak of the affairs of life, death, ghosts, and spirits, but you do not see that your own Confucian teachings also speak of these things. The Doctrine of the Mean says: 'How vast is the virtue of ghosts and spirits!' The Taiji Diagram says: 'Investigate the origin and return to the end.' From this, one can know the discourse on life and death.')

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始處是生。言生之初。終處是已。言已定說死)。

求近而不求其遠也(只求淺近之事而不求深遠之理也)。

以子路性氣剛烈。暴虎憑河不善攝生。故曰。未知生焉知死(憑音平。以子路躁性勇氣剛強猛烈。暴虎者空拳而搏也。憑河者非舟而度也。不善權權輔生故曰未能事人。焉能事鬼。未知生。焉知死。此蓋責子路之辭也)。

胸臆崛起(崛魚勿切。特起之意。謂子路胸臆高起縱肆之貌)。

言無卑讓(人事尚然不能。如何能知鬼神之事)。

是孔子抑而遏之。豈盡實之言乎(孔子抑按止絕而遮遏之意。豈是實無鬼神之說乎)。

孔子曰。非其鬼而祭之諂也(論語。孔子謂非其鬼者。謂不當祭之鬼如祭之者。諂也。求媚也)。

人神曰鬼(伸而生之為神。曲而死之為鬼)。

鬼之言歸也(至而伸者為神。反而歸者為鬼)。

人之魂魄。所歸往也(春秋左傳曰。人生始化為魂。既生魄陽曰魂。淮南子曰。天氣為魂地氣為魄。禮記曰。魂氣歸於天。體魄復于地。蓋魂者神也陽也氣也。魄者精也陰也形也。結上文人之魂魄所歸而往反者也)。

言其非祖考鬼神而祭者諂求也(祖及父亡之皆稱為考。言不是自己祖考之魂神祭之者諂求也)。

又曰。

【現代漢語翻譯】 現代漢語譯本 『始處是生』，是說生命開始的時候（言生之初）。『終處是已』，是說最終確定為死亡（言已定說死）。 『求近而不求其遠也』（只求淺近的事情而不尋求深遠的道理）。 因為子路性格剛烈，徒手搏虎、 बिना नाव के नदी पार करना，不善於保護自己，所以說：『未知生，焉知死』（憑音平。因為子路性情急躁，勇氣剛強猛烈。暴虎，就是空手搏虎。憑河，就是不乘船渡河。不善於權衡輔助生命，所以說不能侍奉人，怎麼能侍奉鬼呢？不知道生，怎麼知道死呢？這大概是責備子路的話）。 『胸臆崛起』（崛，音魚勿切，特起的意思。是說子路胸懷高傲放縱的樣子）。 『言無卑讓』（人事尚且不能做好，怎麼能知道鬼神的事情）。 這是孔子壓制和阻止他，難道是完全真實的話嗎（孔子壓制、阻止、斷絕和遮掩的意思，難道是說真的沒有鬼神嗎）？ 孔子說：『非其鬼而祭之，諂也』（論語。孔子說，不是他應該祭祀的鬼，卻去祭祀他，這是諂媚，是求取歡心）。 人神叫做鬼（伸展而生的是神，彎曲而死的是鬼）。 鬼的意思是歸去（到達而伸展的是神，返回而歸的是鬼）。 人的魂魄，是所歸往的地方（春秋左傳說：人生開始變化為魂，已經產生形體就叫做魄，陽氣叫做魂。淮南子說：天氣是魂，地氣是魄。禮記說：魂氣歸於天，體魄復于地。魂是神，是陽氣；魄是精，是陰氣，是形體。總結上文，人的魂魄所歸往和返回的地方）。 是說如果不是祖先的鬼神而祭祀，那就是諂媚求取（祖父和父親去世的都稱為考。說如果不是自己祖先的魂神而祭祀，那就是諂媚求取）。 又說。

【English Translation】 English version 『始處是生』 (shǐ chù shì shēng) means the beginning is birth (言生之初 yán shēng zhī chū). 『終處是已』 (zhōng chù shì yǐ) means the end is death, which is a definite statement (言已定說死 yán yǐ dìng shuō sǐ). 『求近而不求其遠也』 (qiú jìn ér bù qiú qí yuǎn yě) (Only seek what is near and not what is far). Because Zilu's (子路) temperament was fierce, and he would fight tigers with his bare hands and cross rivers without a boat, he did not know how to protect himself, so it is said: 『未知生，焉知死』 (wèi zhī shēng, yān zhī sǐ) (If you do not know life, how can you know death?) (憑音平 píng yīn píng. Because Zilu (子路)'s temperament was impetuous, his courage was strong and fierce. 暴虎 (bào hǔ) means fighting tigers with bare hands. 憑河 (píng hé) means crossing rivers without a boat. He was not good at weighing and assisting life, so it is said that he could not serve people, how could he serve ghosts? If you do not know life, how can you know death? This is probably a rebuke to Zilu (子路)). 『胸臆崛起』 (xiōng yì jué qǐ) (崛 jué, pronounced yú wù qiē, means standing out. It refers to Zilu (子路)'s chest being high and unrestrained). 『言無卑讓』 (yán wú bēi ràng) (He speaks without humility or yielding) (If human affairs cannot be done well, how can one know about the affairs of ghosts and spirits?). This is Confucius (孔子) suppressing and stopping him. Could it be entirely true (孔子 Kǒngzǐ) (Confucius (孔子)'s meaning of suppressing, stopping, cutting off, and concealing, does it mean that there are really no ghosts and spirits)? Confucius (孔子) said: 『非其鬼而祭之，諂也』 (fēi qí guǐ ér jì zhī, chǎn yě) (To sacrifice to spirits that are not one's own is flattery) (Analects. Confucius (孔子) said that sacrificing to ghosts that one should not sacrifice to is flattery, seeking to please). Human spirits are called ghosts (伸而生之為神 shēn ér shēng zhī wèi shén, 曲而死之為鬼 qū ér sǐ zhī wèi guǐ) (Those who extend and live are gods, those who bend and die are ghosts). The meaning of ghost is to return (至而伸者為神 zhì ér shēn zhě wèi shén, 反而歸者為鬼 fǎn ér guī zhě wèi guǐ) (Those who arrive and extend are gods, those who return are ghosts). The soul and spirit of a person are where they return to (春秋左傳 Chūnqiū Zuǒzhuàn says: 人生始化為魂 rén shēng shǐ huà wéi hún, 既生魄陽曰魂 jì shēng pò yáng yuē hún. Huainanzi (淮南子) says: 天氣為魂 tiān qì wèi hún, 地氣為魄 dì qì wèi pò. The Book of Rites (禮記 Lǐjì) says: 魂氣歸於天 hún qì guī yú tiān, 體魄復于地 tǐ pò fù yú dì. The soul is the spirit, the yang; the spirit is the essence, the yin, the form. Summarizing the above, the soul and spirit of a person are where they return to). It means that if one sacrifices to ghosts and spirits that are not one's ancestors, it is flattery and seeking (祖 zǔ and 父 fù who have passed away are both called 考 kǎo. It means that if one sacrifices to the souls and spirits that are not one's own ancestors, it is flattery and seeking). It also says.

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為之宗廟以鬼享之(三年喪畢。神主以立於家廟。以鬼神之禮。于春秋之時而享之)。

春秋祭祀。以時思之(春之雨露既濡。秋之霜露既降。皆舉祭祀之禮。由寒暑變移展其孝思也)。

又曰。生時愛敬(父母在生。則事之以愛敬)。

死事哀慼(父母既死。則事之以哀慼)。

又曰。喪則致其哀(父母死喪則致其哀慼)。

祭則致其嚴(歲時祭祀。則盡其嚴肅)。

又曰。周公郊祀后稷以配天(后稷周公始祖。昔者周公攝政。因行郊天之祭。以始祖后稷則配天享之)。

宗祀文王于明堂。以配上帝(文王周公父也。明堂天子佈政之宮。周公因祭上帝于明堂。乃尊父以配享之。此宗廟文王嚴父。以配上帝也)。

又曰。生則親安之(自天子至於庶人。皆得歡心。則父母生而安其榮養)。

祭則鬼享之(父母死而為鬼。則享其祭祀也)。

又曰。天地明察神明彰矣(事天明即父乃合天道也。事地察即母。乃合地道也既有是孝。則天地神明之理甚彰著矣)。

又曰。宗廟致敬鬼神著矣(能致敬于宗廟。則宗廟鬼神之理甚彰著矣)。

孝悌之致。通於神明(孝悌之道致其所至幽。則可以感通於神明)。

又曰。生事之以禮(父母生存。

【現代漢語翻譯】 現代漢語譯本 為他們建立宗廟，用祭祀鬼神的方式來供奉他們（三年喪期結束后，將父母的神主牌安放在家廟中，按照祭祀鬼神的禮儀，在春秋兩季祭祀他們）。

春秋兩季舉行祭祀，按時節思念他們（春天雨露滋潤，秋天霜露降落，都舉行祭祀的禮儀，隨著寒暑變化表達孝思）。

又說，活著的時候要愛戴和尊敬（父母在世時，要用愛戴和尊敬的心情來侍奉他們）。

去世后要以哀痛的心情來服喪（父母去世后，要以哀痛的心情來辦理喪事）。

又說，辦理喪事要盡到哀痛之情（父母去世，辦理喪事要盡到哀痛之情）。

祭祀時要盡到嚴肅之情（每年按時祭祀，要盡到嚴肅之情）。

又說，周公在郊外祭祀后稷（Houji），用他來配祭天（后稷（Houji）：周朝的始祖。過去周公攝政，於是舉行郊祭天的儀式，用始祖后稷（Houji）來配祭天，讓他享受祭祀）。

在明堂祭祀文王（Wenwang），用他來配祭上帝（文王（Wenwang）：周公的父親。明堂：天子發佈政令的宮殿。周公於是就在明堂祭祀上帝，於是尊崇自己的父親來配祭上帝。這是在宗廟祭祀文王（Wenwang）這位嚴父，用他來配祭上帝）。

又說，活著的時候要讓他們親近安樂（從天子到平民，都能讓父母歡心，那麼父母在世就能安享榮華）。

去世后就讓他們享受祭祀（父母去世后成為鬼神，就讓他們享受祭祀）。

又說，天地明察，神明就顯現了（侍奉天，明白事理，就符合天道。侍奉地，考察民情，就符合地道。既然有了這種孝道，那麼天地神明的道理就非常顯著了）。

又說，在宗廟中盡到敬意，鬼神就顯現了（能夠在宗廟中盡到敬意，那麼宗廟鬼神的道理就非常顯著了）。

孝和悌的極致，可以通達神明（孝和悌的道理達到極致，就可以感通神明）。

又說，活著的時候要用禮來侍奉（父母在世的時候，

【English Translation】 English version Establish ancestral temples for them and offer sacrifices to the spirits (After the three-year mourning period, the spirit tablets of the parents are placed in the family temple, and they are worshipped in the spring and autumn according to the rites for spirits).

In spring and autumn, sacrifices are offered to them, and they are remembered according to the seasons (When the spring rain and dew are abundant, and the autumn frost and dew descend, sacrificial rites are performed to express filial piety with the changing seasons).

It is also said, 'Love and respect them when they are alive' (When parents are alive, serve them with love and respect).

'Mourn them with sorrow when they die' (When parents die, handle the funeral affairs with sorrow).

It is also said, 'In mourning, express utmost sorrow' (When parents die, express utmost sorrow in handling the funeral affairs).

'In sacrifices, express utmost solemnity' (In annual sacrifices, express utmost solemnity).

It is also said, 'The Duke of Zhou offered suburban sacrifices to Houji (后稷), using him to match Heaven' (Houji (后稷): the ancestor of the Zhou dynasty. In the past, when the Duke of Zhou was regent, he performed the suburban sacrifice to Heaven, using the ancestor Houji (后稷) to match Heaven and enjoy the sacrifice).

'He sacrificed to King Wen (文王) in the Mingtang (明堂), using him to match God' (King Wen (文王): the father of the Duke of Zhou. Mingtang (明堂): the palace where the Son of Heaven issued decrees. The Duke of Zhou then sacrificed to God in the Mingtang (明堂), thus honoring his father to match the sacrifice to God. This is worshipping the stern father, King Wen (文王), in the ancestral temple, using him to match God).

It is also said, 'When alive, let them be close and at ease' (From the Son of Heaven to the common people, if they can please their parents, then the parents can enjoy prosperity while alive).

'When dead, let the spirits enjoy the sacrifices' (When parents die and become spirits, let them enjoy the sacrifices).

It is also said, 'Heaven and Earth are discerning, and the spirits are manifested' (Serving Heaven with understanding aligns with the Way of Heaven. Serving Earth with investigation aligns with the Way of Earth. Since there is such filial piety, the principles of Heaven, Earth, and the spirits are very evident).

It is also said, 'Showing respect in the ancestral temple, the spirits are manifested' (Being able to show respect in the ancestral temple, the principles of the spirits in the ancestral temple are very evident).

The utmost of filial piety and brotherly love can reach the spirits (The principles of filial piety and brotherly love reach their utmost, and can communicate with the spirits).

It is also said, 'Serve them with propriety when they are alive' (When parents are alive,

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則愛敬以禮)。

死葬之以禮(父母既亡。則葬之以禮)。

祭之以禮(父母既葬則祭之以禮)。

又曰。禹吾無間然矣。菲飲食而致孝乎鬼神(間去聲。菲薄也。論語。孔子謂。禹王所行之事。吾無指點有罅隙。能致孝乎鬼神。謂享祀禮潔。薄自口體厚祀鬼神也)。

禮記有祭統祭儀。唯言配天祀帝享祖嚴親奉神事鬼之道(結上文意。禮記中有祭之儀軌今以引之而為證。唯者獨也。不謂獨祀上帝享祖宗祭神奉鬼之道非也。只是責子路氣質剛勇不能辭讓誠意之辭)。

豈絕人事神鬼而知生死哉。子獨不知之乎(責客獨不知此理者乎)。

但孔聖言其彷彿(但以夫子之言。略有彷彿相似而已)。

如來剖其幽微。明發因果備陳報應。植善崇福種惡獲殃。派天下以歸其善(如來之教。能剖發明因果之實。備細陳白。種植善因判于幽深微細則崇敬于福報之應。種植惡因則自得於殃禍之應以此分派天下之事。莫不歸於善道也。尚書云。作善降之百祥。作不善降之百殃。周易云。積善之家必有餘慶。積不善之家必有餘殃。此善惡報應之說。甚分明矣)。

豈獨以佛家。好言鬼神事乎(結上文意豈獨以吾佛好說善惡鬼神報應之事乎)。

夫如是何儒釋相違之有哉(如上皆

【現代漢語翻譯】 現代漢語譯本 則以愛敬之心依禮對待他們）。 以禮安葬（父母去世后，要依禮安葬）。 以禮祭祀（父母安葬后，要依禮祭祀）。 又說，禹我無可指摘之處啊。他節儉飲食，從而盡孝于鬼神（間，讀去聲。菲，是簡薄的意思。《論語》中，孔子說，禹王所做的事情，我找不到可以指責的缺點，他能夠盡孝于鬼神，是說他祭祀時禮儀潔凈，自己生活簡薄，卻豐厚地祭祀鬼神）。 《禮記》中有《祭統》、《祭儀》，只是說配合天時、祭祀上帝、享祭祖先、尊敬親人、奉事神靈、侍奉鬼魂的道理（總結上文的意思。《禮記》中有祭祀的儀軌，現在引用它來作為證明。『唯』是『只是』的意思。不能說只是祭祀上帝、享祭祖宗、祭祀神靈、奉事鬼魂的道理不是這樣，只是責備子路氣質剛強勇猛，不能謙讓誠意的言辭）。 難道是脫離人事神鬼而能知道生死嗎？只有你不知道這個道理嗎（責備客人只有你不知道這個道理嗎）？ 只是孔聖人說了個大概（只是夫子的言論，略有相似而已）。 如來剖析了其中的幽深細微之處，明白地闡發了因果，詳細地陳述了報應。種下善因，崇尚福德；種下惡因，獲得災殃。使天下之事都歸於善（如來的教誨，能夠剖析發明因果的實際情況，詳細地陳述明白。種植善因，判別于幽深細微之處，就會崇尚敬畏福報的應驗；種植惡因，就會自得於災禍的應驗，用此來區分天下之事，沒有不歸於善道的。《尚書》說，行善就會降下百種吉祥，作惡就會降下百種災殃。《周易》說，積累善行的人家必定有剩餘的吉慶，積累惡行的人家必定有剩餘的災禍。這善惡報應的說法，非常分明了）。 難道只有佛家，才喜歡談論鬼神之事嗎（總結上文的意思，難道只有我們佛家才喜歡談論善惡鬼神報應的事情嗎）？ 如果這樣，那麼儒家和佛家又有什麼相違背的地方呢（如果像上面所說的那樣，那麼）？

【English Translation】 English version Then treat them with love, respect, and according to propriety). Bury them according to propriety (After parents have passed away, bury them according to propriety). Sacrifice to them according to propriety (After parents are buried, sacrifice to them according to propriety). It is also said: 'Regarding Yu, I can find no fault in him. He was frugal in his diet and thereby showed his filial piety to the spirits' (間, pronounced as qù shēng. 菲 means frugal. In the Analects, Confucius said, 'Regarding the actions of King Yu, I can find no fault. He was able to show his filial piety to the spirits, meaning that his sacrificial rites were pure, he lived frugally himself, but generously sacrificed to the spirits'). The Book of Rites contains the 'Treatise on Sacrifices' and the 'Rituals of Sacrifice,' which only speak of the principles of matching Heaven, sacrificing to the Emperor, honoring ancestors, respecting relatives, serving the deities, and attending to the spirits (Summarizing the previous text. The Book of Rites contains the rituals of sacrifice, which are now cited as evidence. '唯' means 'only.' It is not to say that only the principles of sacrificing to the Emperor, honoring ancestors, sacrificing to the deities, and attending to the spirits are not so; it is only a rebuke to Zilu's strong and courageous temperament, unable to yield with sincerity). Is it possible to know life and death by separating oneself from human affairs, deities, and spirits? Are you alone unaware of this principle (Rebuking the guest for being the only one unaware of this principle)? But Confucius only spoke of it vaguely (But the Master's words were only somewhat similar). The Tathagata analyzes its profound subtleties, clearly elucidates cause and effect, and elaborately describes retribution. Planting good causes cultivates blessings; planting evil causes reaps misfortune. Distributing the affairs of the world to return to goodness (The Tathagata's teachings can analyze and elucidate the reality of cause and effect, elaborating clearly. Planting good causes, discerning the profound subtleties, will cultivate reverence for the response of blessings; planting evil causes will naturally obtain the response of misfortune, using this to distinguish the affairs of the world, none do not return to the path of goodness. The Book of Documents says, 'Doing good will bring down a hundred blessings; doing evil will bring down a hundred misfortunes.' The Book of Changes says, 'Families that accumulate good deeds will surely have surplus blessings; families that accumulate evil deeds will surely have surplus misfortunes.' This doctrine of good and evil retribution is very clear). Is it only the Buddhist school that likes to talk about the affairs of spirits (Concluding the previous text, is it only our Buddhist school that likes to talk about the affairs of good and evil spirits and retribution)? If this is the case, then how can there be any contradiction between Confucianism and Buddhism (If it is as stated above, then)?

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孔子之教明其生事死葬配天祀帝享祖嚴親奉鬼神之道。若此則儒釋之教。何有相違悖也哉)。

解域第十一(此篇以別夷夏之域而不同。故曰解域也)

客曰。仲尼云。夷狄之有君。不如諸夏之亡也(亡古無字。論語謂。且夷狄有君長。不如諸夏之僭亂反無上下分。蓋孔子傷時君之亂而嘆也。雖有其君不行其道非實無也)。

孟子曰。吾聞以夏變夷者。未聞變于夷者也(此責陳相許行用諸夏之禮儀。變為蠻夷者也)。

且吾子曩時學二帝三王之道。六經諸子之書。今更舍之。反學西域之言。不亦陋乎(反者不合也。反以學西域佛之言教。為之鄙陋者乎)。

妙明曰。吾昔未見大聖人微旨之時。亦嚐出此語。與子所見不相遠也。今則不然。若子可謂知禮樂之華而闇道德之實。窺爝火之照而未睹日月之明也(闇幽也。昧也。爝火者小火把也。今若許子可為曉知禮樂之光華而闇昧道德之真實者何異。莊子云。日既出矣。而爝火不息其于照也不亦難乎。謂客之所見於小火而未見日月之明也)。

孔子所語。疾時君之廢禮。孟子譏陳相之專農。意有所主理非決然(謂孔子傷昔時人君之亂而壞禮。孟子所言。許行陳相之見反變為蠻夷)。

昔孔子欲居九夷(論語注。東方有九種夷後漢

【現代漢語翻譯】 現代漢語譯本：孔子的教誨闡明了關於生存、喪葬、祭祀上天、祭拜祖先、尊敬父母、供奉鬼神的道理。如果這樣，那麼儒家和佛家的教義，又有什麼相互違背的地方呢？

解域第十一（這一篇區分華夏和夷狄的區域不同，所以叫做解域。）

客人說：仲尼（孔子）說：『即使是夷狄有君主，也比不上諸夏沒有君主。』（亡，古同『無』字。《論語》說：『況且夷狄有君長，還不如諸夏的僭越混亂，反而沒有上下之分。』大概是孔子傷感當時君主的混亂而嘆息。即使有君主，卻不行君主之道，實際上等於沒有。）

孟子說：『我只聽說過用華夏文化改變夷狄的，沒聽說過被夷狄文化改變的。』（這是責備陳相、許行用華夏的禮儀，反而變為蠻夷。）

而且您過去學習二帝三王的道，六經諸子的書，現在卻捨棄它們，反而學習西域的言論，不也太鄙陋了嗎？（反，是不合的意思。反而學習西域佛的言教，認為它鄙陋嗎？）

妙明說：我過去沒有見到大聖人精微旨意的時候，也曾經說過這樣的話，和您所見到的相差不遠。現在卻不這樣認爲了。如果說您是隻知道禮樂的華麗外表，卻不明白道德的實質，只看到小火把的光亮，卻沒有看到太陽月亮的明亮。（闇，是幽暗、不明白的意思。爝火，是小火把。現在如果說您只知道禮樂的光華，卻不明白道德的真實，這和莊子所說的『太陽已經出來了，小火把還不熄滅，它對於照明來說不是很難嗎？』有什麼區別呢？是說客人只看到了小火把的光亮，卻沒有看到太陽月亮的明亮。）

孔子所說的話，是痛恨當時君主廢棄禮儀；孟子批評陳相專事農耕。他們的用意都有所側重，道理並非絕對。（是說孔子傷感昔時人君的混亂而破壞禮儀，孟子所說的是許行、陳相的見解反而變為蠻夷。）

過去孔子想要居住在九夷（《論語注》說：東方有九種夷，後漢

【English Translation】 English version: Confucius's teachings clarify the principles of living, funerals, offering sacrifices to Heaven, worshiping ancestors, respecting parents, and serving ghosts and spirits. If this is the case, then what contradictions are there between Confucianism and Buddhism?

Chapter 11: Explaining Domains (This chapter distinguishes the different domains of the Xia (Chinese) and the Yi (barbarians), hence the name 'Explaining Domains.')

The guest said: Zhongni (Confucius) said, 'Even if the Yi and Di (夷狄, ancient terms for non-Chinese peoples) have rulers, it is not as good as the Xia (諸夏, ancient term for Chinese people) being without rulers.' (亡, 'wang', anciently used as 'wu', meaning 'without'. The Analects says, 'Moreover, the Yi and Di have rulers, but it is not as good as the chaos and transgression of the Xia, where there is no distinction between high and low.' It is probably that Confucius lamented the chaos of the rulers at that time. Even if there are rulers, if they do not practice the way of a ruler, it is practically the same as having none.)

Mencius said, 'I have only heard of those who use Xia culture to transform the Yi, but I have never heard of those who are transformed by Yi culture.' (This is to criticize Chen Xiang and Xu Xing for using the rituals of the Xia but turning into barbarians.)

Moreover, you used to study the ways of the Two Emperors and Three Kings, and the books of the Six Classics and various philosophers, but now you abandon them and instead study the words of the Western Regions (西域, ancient term for Central Asia), isn't that too vulgar? (反, 'fan', means 'not in accordance with'. Is it that you consider it vulgar to instead study the teachings of the Buddha from the Western Regions?)

Miaoming said: When I had not yet seen the subtle meaning of the great sage, I also used to say such things, not far from what you see. But now I do not think so. If you can be said to know the splendor of rituals and music but are ignorant of the substance of morality, seeing only the light of a torch but not seeing the brightness of the sun and moon. (闇, 'an', means dark and ignorant. 爝火, 'jue huo', is a small torch. Now, if you can be said to know the splendor of rituals and music but are ignorant of the reality of morality, what difference is there from what Zhuangzi said, 'The sun has already come out, but the torch does not go out; is it not difficult for it to illuminate?' It means that the guest only sees the light of a small fire but does not see the brightness of the sun and moon.)

What Confucius said was to hate the rulers of the time for abandoning rituals; Mencius criticized Chen Xiang for focusing on agriculture. Their intentions had their own emphasis, and the principles are not absolute. (It means that Confucius lamented the chaos of the rulers of the past and the destruction of rituals, and what Mencius said was that the views of Xu Xing and Chen Xiang turned into barbarism.)

In the past, Confucius wanted to live in the Nine Yi (九夷, ancient term for various non-Chinese tribes) (The commentary on the Analects says: There were nine kinds of Yi in the east, and in the Later Han

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東夷傳曰。畎夷。于夷。方夷。黃夷。白夷。赤夷。玄夷。風夷。陽夷。欲居之者。乃明乘桴浮於海之意也)。

或曰。陋如之何。子曰。君子居之。何陋之有(君子居之則化。何鄙陋之有)。

及仲尼周流天下。而時君莫行其道(及至夫子周流七十餘國。欲行先王之仁政。故當時國君皆無行其道者)。

孟子思濟斯民。而諸侯無聽其說(孟子亦游諸國。說行仁君之政。思濟斯民。諸侯亦不聽其說)。

豈為陋西域之術而弗用也耶(若孔子疾時君之廢禮孟子譏陳相之專農。而諸侯不聽其說。豈是鄙陋西域之教而不用耶)。

夫姬文姒禹。君之聖者也。日磾由余臣之賢者也。斯皆生於夷狄(日音密磾音低。姬文王姓。姒禹王姓。文王生於西邠。禹王生於石佃。二聖俱生於夷邦。于中國行仁君之化。仁君之政。未見言其廢政也。金日磾。漢文帝時忠臣番人也。有賢人之德。由余。始皇帝時入秦之界使。亦賢人也。若文王禹王金日磾由余等。明君賢臣俱系夷狄之人也)。

太康周幽。君之荒者也(史記太康。啟之子。禹王孫也。好畋獵。尚書云。內作色荒。外作禽荒。酣酒嗜音峻宇雕牆。荒淫其甚。若此其國未或不亡也。史記。周幽王寵褒姒。以不好笑。幽王為烽火。大鼓命曰。若有

【現代漢語翻譯】 現代漢語譯本 《東夷傳》記載：畎夷（Quanyi），于夷（Yuyi），方夷（Fangyi），黃夷（Huangyi），白夷（Baiyi），赤夷（Chiyi），玄夷（Xuanyi），風夷（Fengyi），陽夷（Yangyi），想要居住在那裡的人，都是明白乘坐木筏漂浮在海上的意思）。

有人問：『如果那裡簡陋，那該怎麼辦？』孔子說：『君子居住在那裡，有什麼簡陋的呢？』（君子居住在那裡就會教化他們，有什麼鄙陋的呢？）

等到仲尼（Zhongni，孔子的名）周遊天下，當時的國君沒有施行他的道（等到孔子周遊七十多個國家，想要施行先王的仁政，所以當時的國君都沒有施行他的道）。

孟子（Mengzi）想要拯救百姓，但是諸侯沒有聽從他的學說（孟子也遊歷各國，宣說施行仁君的政治，想要拯救百姓，諸侯也沒有聽從他的學說）。

難道是因為鄙視西域的學說而不採用嗎？（如果孔子厭惡當時的國君廢棄禮儀，孟子譏諷陳相（Chen Xiang）專事農業，而諸侯不聽從他們的學說，難道是鄙視西域的教義而不採用嗎？）

姬（Ji）姓的文王（Wen Wang），姒（Si）姓的禹（Yu），都是君主中的聖人。金日磾（Jin Midi），由余（You Yu），都是臣子中的賢人。這些人都是出生在夷狄（Wen Wang was born in Xi Bin, Yu was born in Shi Dian. Jin Midi was a loyal minister during the reign of Emperor Wu of the Han Dynasty. You Yu was an envoy during the reign of Emperor Qin Shi Huang）。

太康（Tai Kang），周幽王（Zhou Youwang），都是君主中的昏庸之人（Tai Kang was the son of Qi and grandson of Yu. Zhou Youwang favored Baosi）。

【English Translation】 English version The Biography of the Eastern Yi states: Quanyi (畎夷), Yuyi (于夷), Fangyi (方夷), Huangyi (黃夷), Baiyi (白夷), Chiyi (赤夷), Xuanyi (玄夷), Fengyi (風夷), Yangyi (陽夷), those who wished to live there understood the meaning of floating on the sea in rafts).

Someone asked: 'If it is crude, what should be done?' Confucius said: 'If a gentleman lives there, what crudeness is there?' (If a gentleman lives there, he will civilize them, what crudeness is there?)

When Zhongni (仲尼, Confucius's name) traveled around the world, the rulers of the time did not practice his way (When Confucius traveled to more than seventy countries, wanting to implement the benevolent policies of the former kings, the rulers of the time did not practice his way).

Mencius (孟子) wanted to save the people, but the feudal lords did not listen to his theories (Mencius also traveled to various countries, advocating the implementation of benevolent governance, wanting to save the people, but the feudal lords did not listen to his theories).

Is it because they despise the techniques of the Western Regions and do not use them? (If Confucius disliked the rulers of the time for abandoning rituals, and Mencius criticized Chen Xiang (陳相) for focusing solely on agriculture, and the feudal lords did not listen to their theories, is it because they despise the teachings of the Western Regions and do not use them?)

King Wen (文王) of Ji (姬) surname, and Yu (禹) of Si (姒) surname, were both sages among rulers. Jin Midi (金日磾) and You Yu (由余) were both virtuous among ministers. All of these were born in the Yi and Di tribes (Wen Wang was born in Xi Bin, Yu was born in Shi Dian. Jin Midi was a loyal minister during the reign of Emperor Wu of the Han Dynasty. You Yu was an envoy during the reign of Emperor Qin Shi Huang).

Tai Kang (太康) and King You of Zhou (周幽王) were both foolish among rulers (Tai Kang was the son of Qi and grandson of Yu. Zhou Youwang favored Baosi).

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寇至。舉火則以救之。幽王戲舉烽火。諸侯悉至而無寇。姒大笑幽王悅之。后胡兵至。王舉烽火。諸侯不信。意以為戲。遂殺幽王于酈山之下。而虜其褒姒也)。

石趙嬴秦。君之暴者也(史記。石趙即石勒也。東晉元帝時專于殺戮。史記。嬴秦始皇也。縱行無道吞併天下之兇暴也)。

趙高李斯。臣之佞者也(佞讒佞也。趙高宦官。李斯相也。二人皆始皇之臣。殺太子扶蘇及二世胡亥)。

侯景宇文。臣之悖者也(史記。侯景。梁武帝悖逆之臣。困武帝于臺城而死。宇文。隋煬帝悖逆之臣。殺煬帝于洛京)。

斯皆生於中夏(太康之下。俱中夏而生也)。

以是觀之。豈得以封域而限賢愚之與美陋哉(豈得直以封強之域。所侷限賢愚美陋夷夏之論哉)。

且文命出西羌而聖哲(尚書。文命敷於四海。禹王德號也。西羌者今戎州界乃夷人也)。

瞽臾生於中夏而頑嚚(瞽臾舜父。心不行先王德義之則。為頑。舜繼母。口不道忠信之言。為嚚)。

文王生於西邠而修仁德(文王生於西邠之邊。而布仁政以修其德)。

殷紂都於東洛而恣兇殘(殷紂。謚法。殘義損善曰紂。都於洛陽。中原縱恣兇惡而殘害無道也)。

黃帝道慕華胥(列子云。黃帝閑居大庭

【現代漢語翻譯】 現代漢語譯本： 敵人來犯，點燃烽火是爲了求救。周幽王戲弄般地點燃烽火，諸侯都來了卻沒有敵人。褒姒（Bao Si，人名，周幽王的妃子）大笑，周幽王很高興。後來胡人軍隊真的來了，周幽王點燃烽火，諸侯不相信，認為又是戲弄，於是在驪山之下殺了周幽王，並且擄走了褒姒。 石趙（Shi Zhao，指後趙的建立者石勒）和嬴秦（Ying Qin，指秦始皇），都是君王中的暴君（《史記》。石趙就是石勒，東晉元帝時專事殺戮。《史記》。嬴秦就是秦始皇，放縱無道，吞併天下的兇暴之人）。 趙高（Zhao Gao，秦朝宦官）和李斯（Li Si，秦朝丞相），都是臣子中的奸佞之徒（佞，就是善於諂媚。趙高是宦官，李斯是丞相。這二人都曾是秦始皇的臣子，殺害了太子扶蘇和秦二世胡亥）。 侯景（Hou Jing，南北朝時期人物）和宇文（Yuwen，指隋朝的宇文化及），都是臣子中的悖逆之徒（《史記》。侯景是梁武帝的悖逆之臣，將梁武帝困於臺城而死。宇文，是隋煬帝的悖逆之臣，在洛京殺害了隋煬帝）。 這些人都是在中原地區出生的（太康之後，都是在中原地區出生的）。 由此看來，怎麼能因為地域的限制，就來區分賢愚和美醜呢（怎麼能僅僅因為封地的強弱，就侷限了對賢愚美醜和夷夏的評論呢）？ 而且文命（Wen Ming，即禹）出自西羌（Xi Qiang，古代部族名）卻是聖哲（《尚書》。文命的功績遍佈四海，是禹王的德號。西羌就是現在的戎州一帶，是夷人的地方）。 瞽叟（Gu Sou，舜的父親）生於中原卻是頑固愚蠢（瞽叟是舜的父親，他的心思不遵循先王的德義法則，所以是頑固之人。舜的繼母，口中不說忠信之言，所以是愚蠢之人）。 文王（Wen Wang，周文王）生於西邠（Xi Bin，地名）卻修養仁德（文王出生在西邠的邊地，卻施行仁政來修養他的德行）。 殷紂（Yin Zhou，商紂王）都城在東洛（Dong Luo，洛陽），卻放縱兇殘（殷紂，是謚號，殘害仁義，損害善良叫做紂。都城在洛陽，在中原放縱兇惡，殘害無道）。 黃帝（Huang Di，中華人文始祖）的思想仰慕華胥（Hua Xu，《列子》中記載，黃帝閑居在大庭

【English Translation】 English version: When enemies arrive, lighting the beacon fires is to seek help. King You of Zhou playfully lit the beacon fires, and the lords all arrived but there were no enemies. Si (Bao Si, King You of Zhou's concubine) laughed greatly, and King You was pleased. Later, when the Hu (Hu, ancient northern tribes) armies really came, King You lit the beacon fires, but the lords did not believe him, thinking it was a joke. Therefore, they killed King You below Mount Li, and captured Bao Si. Shi Zhao (Shi Zhao, referring to Shi Le, the founder of Later Zhao) and Ying Qin (Ying Qin, referring to Qin Shi Huang) were both tyrants among kings (Historical Records. Shi Zhao is Shi Le, who specialized in killing during the time of Emperor Yuan of the Eastern Jin Dynasty. Historical Records. Ying Qin is Qin Shi Huang, who indulged in wickedness and annexed the world with ferocity). Zhao Gao (Zhao Gao, a Qin Dynasty eunuch) and Li Si (Li Si, a Qin Dynasty prime minister) were both flatterers among ministers (Flattery is being good at ingratiating oneself. Zhao Gao was a eunuch, and Li Si was a prime minister. Both of them were ministers of Qin Shi Huang, and they killed Crown Prince Fusu and Qin Er Shi, Hu Hai). Hou Jing (Hou Jing, a figure from the Northern and Southern Dynasties) and Yuwen (Yuwen, referring to Yuwen Huaji of the Sui Dynasty) were both rebellious ministers (Historical Records. Hou Jing was a rebellious minister of Emperor Wu of Liang, who trapped Emperor Wu in Taicheng and caused his death. Yuwen was a rebellious minister of Emperor Yang of Sui, who killed Emperor Yang in Luojing). All of these people were born in the Central Plains (After Tai Kang, all were born in the Central Plains). From this perspective, how can we limit ourselves by region to distinguish between the wise and foolish, and the beautiful and ugly (How can we limit the discussion of wisdom, foolishness, beauty, ugliness, and the distinction between the civilized and barbarian solely based on the strength of the domain)? Moreover, Wen Ming (Wen Ming, i.e., Yu the Great) came from Xi Qiang (Xi Qiang, an ancient tribe) but was a sage (Book of Documents. Wen Ming's merits spread throughout the four seas, and it is the honorific title of King Yu. Xi Qiang is the area around present-day Rongzhou, which is a place of the Yi people). Gu Sou (Gu Sou, Shun's father) was born in the Central Plains but was stubborn and foolish (Gu Sou was Shun's father, and his mind did not follow the principles of the former kings' virtues, so he was stubborn. Shun's stepmother did not speak words of loyalty and trustworthiness, so she was foolish). King Wen (King Wen of Zhou) was born in Xi Bin (Xi Bin, a place name) but cultivated benevolence and virtue (King Wen was born on the border of Xi Bin, but he implemented benevolent policies to cultivate his virtue). Yin Zhou (Yin Zhou, King Zhou of Shang) had his capital in Dong Luo (Dong Luo, Luoyang), but he indulged in ferocity and cruelty (Yin Zhou is a posthumous title, harming benevolence and damaging goodness is called Zhou. The capital was in Luoyang, and in the Central Plains, he indulged in ferocity and harmed the Way). The Yellow Emperor (Huang Di, the ancestor of Chinese civilization) admired Hua Xu (Hua Xu, recorded in the Liezi, the Yellow Emperor lived in leisure in Datiing

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齊心服形三月不親政事。晝寢夢遊華胥之國。后舉華胥之治)。

老子義學天竺(尊釋篇。天竺有古皇先生。即吾師也。善入泥洹。化游天竺。今已返神還乎無名。絕身滅影不始不終。綿綿若存。吾今游矣)。

穆王過終北而忘返。自鄙周室之弗如(列子云。周穆王北遊過其國。三年忘返周室慕其國。撇然自失。不進酒肉。不召嬪御。數月乃復。既返周室。鄙嫌周國之治不如北之治也)。

齊桓適遼口而忘歸。自思齊國之不若(列子云。管仲勉齊桓公。因游遼口。俱之其國。幾克舉隰朋諫曰。君舍齊國之廣。人民之眾。山川之觀。殖物之阜。云自思齊國之不如於此也)。

且北星之辰(北斗七星之前有五星。天文步天歌曰。第一座名紫微星。第二座太子星。第三座庶子星。第四座後宮星。第五座天樞星。以星言之。為北辰也)。

在天之中(又步天歌中。所謂天之中有三垣。若品字而排。第一紫微垣。第二太微垣。第三天市垣。外有二十八宿。分位兼諸餘星以理取之。其辰正在天之中也)。

在齊之北。以此觀之。齊魯漢魏之地。未必為中也(言北星辰在齊地分之北。如此則齊國魯國魏國等。亦未是中也)。

若此以彼為西戎。彼必以此為東夷矣(假如此。望彼天竺國為

【現代漢語翻譯】 現代漢語譯本：齊王齋戒三個月，停止處理政事。白天睡覺時夢中神遊華胥國（傳說中的理想國度，後世用以比喻太平盛世）。後來傚法華胥國的治理方式。

老子義學的說法是，天竺（古印度）有古皇先生（對聖人的尊稱），就是我的老師。他擅長進入泥洹（涅槃），化身遊歷天竺。現在已經返回神位，迴歸無名之境，絕身滅影，不始不終，綿綿長存。我現在也要去遊歷了。

周穆王到終北山遊玩而樂不思蜀，認為周朝的制度不如那裡（《列子》中說，周穆王向北遊玩，到了那個國家，三年都不想返回周朝，羨慕那個國家。悵然若失，不飲酒吃肉，不召見嬪妃，幾個月才恢復。返回周朝后，認為周朝的治理不如北方的治理）。

齊桓公到遼口遊玩而忘記返回，認為齊國不如那裡（《列子》中說，管仲勸勉齊桓公，於是到遼口遊玩，一起到了那個國家，幾乎要攻打下來。隰朋勸諫說，您拋棄齊國的廣闊，人民的眾多，山川的壯麗，物產的豐富，認為齊國不如這裡）。

而且北星的星辰（北斗七星之前有五顆星，天文《步天歌》中說，第一座是紫微星，第二座是太子星，第三座是庶子星，第四座是後宮星，第五座是天樞星。用星來說，就是北辰）。

在天的中央（又《步天歌》中，所謂天的中央有三垣，像品字形排列。第一是紫微垣，第二是太微垣，第三是天市垣。外面有二十八宿，分列方位，兼有各種星辰，用道理來推斷，它的星辰正在天的中央）。

在齊國的北方。以此來看，齊國、魯國、漢國、魏國等地，未必是中央（說北星的星辰在齊國的分野的北方。如此說來，齊國、魯國、魏國等，也未必是中央）。

如果這樣，我們把他們看作西戎，他們必定把我們看作東夷了（假若我們把天竺國看作

【English Translation】 English version: The King of Qi fasted and abstained from court affairs for three months. During a daytime nap, he dreamt of traveling to the land of Huaxu (a legendary ideal country, later used as a metaphor for a peaceful and prosperous era). Afterwards, he emulated the governance of Huaxu.

According to the Laozi school of thought, in Tianzhu (ancient India) there was an ancient Emperor-Teacher (a respectful title for a sage), who was my teacher. He was skilled at entering Nirvana, transforming and traveling through Tianzhu. Now he has returned to his divine position, returning to the realm of namelessness, extinguishing his body and shadow, without beginning or end, existing continuously. I am now going to travel there as well.

King Mu of Zhou traveled to Zhongbei Mountain and forgot to return, considering the Zhou dynasty's system inferior to that place (The Liezi says, 'King Mu of Zhou traveled north, arrived at that country, and for three years did not want to return to Zhou, admiring that country. He was listless, neither drinking wine nor eating meat, nor summoning concubines, and only recovered after several months. After returning to Zhou, he considered the governance of Zhou inferior to the governance of the north').

Duke Huan of Qi traveled to Liaokou and forgot to return, considering the state of Qi inferior to that place (The Liezi says, 'Guan Zhong encouraged Duke Huan of Qi, so they traveled to Liaokou together, arriving at that country, almost attacking it. Xi Peng advised, 'You abandon the vastness of Qi, the multitude of its people, the magnificence of its mountains and rivers, and the abundance of its products, considering Qi inferior to this place').

Moreover, the stars of the North Star (there are five stars before the seven stars of the Big Dipper; the astronomical 'Butian Ge' says, 'The first seat is the Ziwei Star, the second seat is the Crown Prince Star, the third seat is the Son of a Concubine Star, the fourth seat is the Harem Star, and the fifth seat is the Tianshu Star. Speaking of stars, it is the North Star').

Is in the center of the sky (Also in the 'Butian Ge', the so-called center of the sky has three enclosures, arranged like the character '品'. The first is the Ziwei Enclosure, the second is the Taiwei Enclosure, and the third is the Tianshi Enclosure. Outside are the twenty-eight constellations, dividing the positions, and also various stars, using reason to deduce, its stars are exactly in the center of the sky).

Is north of the state of Qi. From this perspective, the lands of Qi, Lu, Han, and Wei are not necessarily the center (Saying that the stars of the North Star are north of the division of the state of Qi. Thus, the states of Qi, Lu, and Wei, etc., are not necessarily the center).

If so, if we regard them as Western Rong, they will certainly regard us as Eastern Yi (If we regard the country of Tianzhu as

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西戎。彼必指此國。為東夷之地也)。

而又且孰為其中耶(孰誰也。若此則果以將誰國而為中國也)。

自高天之所覆。厚地之所載。山川之廣。邦域之多。不可以億數而記(算數曰。十萬為億。言天地之間。山川廣大。邦域盛多。故不可以億萬之數而記之)。

又焉知此為中乎。彼為邊乎(若此言之。又何知此間為中國彼間為邊乎)。

且佛經以三千大千世界。為一化佛所王之寰宇也(王去聲。若君臨天下曰王。經云。三千小千世界為中千世界。三千中千世界為一大千世界。如三千大千世界。為一化佛所掌寰區之宇也)。

吾是以尊而學之。以從其大(我由是尊奉而學之。故順從佛之廣大也)。

夫金玉不相傷(金玉之寶各有所貴。何相傷害)。

青碧不相妨(青碧之色。各有所用。何相妨礙)。

且大海一滴。味具百川(則喻大海一滴之水具全百川之味。然百川混流入海。故味則一也)。

出世之道頗知。則世間之道不勞而得矣(但頗少知出世間之道。則世間之道不待勞慮而知得矣)。

夫如是。則周孔之道其何舍之有耶。非聖賢拘於夷夏。而人自夷夏耳。

釋謗第十二(此編解釋譭謗之疑。故曰釋謗)

客曰。吾聞持戒者。防一

【現代漢語翻譯】 現代漢語譯本：西戎（古代中國對西部少數民族的稱呼。如果按照你的說法），他們一定會指這個國家（指我們所處的國家），是東夷（古代中國對東方少數民族的稱呼）的地方。 那麼，究竟應該以哪個國家作為中國的中心呢？（孰，是「誰」的意思。如果這樣說，那麼究竟應該以哪個國家作為中國的中心呢？） 自從高天覆蓋，厚土承載，山川廣闊，邦國眾多，其數量不可以億來計算。（算數中說，十萬為億。意思是天地之間，山川廣大，邦國繁盛眾多，所以不可以用億萬這樣的數字來記錄。） 那麼又怎麼知道這裡是中心，那裡是邊陲呢？（如果這樣說，又怎麼知道這裡是中國，那裡是邊境呢？） 而且佛經中說，三千大千世界，是一個化身佛所統治的宇宙。（王，讀去聲，有君臨天下的意思。經書中說，三千小千世界構成一個中千世界，三千中千世界構成一個大千世界。像這樣的三千大千世界，是一個化身佛所掌管的宇宙。） 我因此尊敬並學習佛法，從而順從佛的廣大。（我因此尊奉並學習佛法，所以順從佛的廣大。） 金和玉不會互相傷害。（金和玉都是寶物，各有其珍貴之處，為何要互相傷害呢？） 青色和碧色不會互相妨礙。（青色和碧色，各有其用處，為何要互相妨礙呢？） 而且大海中的一滴水，就具備了百川的味道。（這比喻大海中的一滴水就具備了所有河流的味道。然而百川匯入大海，所以味道就統一了。） 如果稍微懂得一些出世的道理，那麼世間的道理就可以不費力氣地得到。（只要稍微懂得一些出世間的道理，那麼世間的道理就不需要費心勞神就能明白。） 如果這樣，那麼周公和孔子的學說又有什麼可以拋棄的呢？不是聖賢拘泥於夷夏之分，而是人們自己區分了夷夏。 釋謗第十二（這一篇解釋消除譭謗的疑惑，所以叫做釋謗） 客人說：我聽說持戒的人，要防備一切。

【English Translation】 English version: The Western Rong (ancient Chinese term for ethnic minorities in the west. According to your statement), they must be referring to this country (the country we are in) as the land of the Eastern Yi (ancient Chinese term for ethnic minorities in the east). Then, which country should be considered the center of China? (Shu means 'who'. If that's the case, then which country should be taken as the center of China?) Since the high heavens cover and the thick earth bears, the mountains and rivers are vast, and the countries are numerous, their numbers cannot be counted in billions. (In arithmetic, ten thousand is called a billion. It means that between heaven and earth, the mountains and rivers are vast, and the countries are prosperous and numerous, so they cannot be recorded with billions of numbers.) Then how do we know that this is the center and that is the periphery? (If that's the case, how do we know that this is China and that is the border?) Moreover, the Buddhist scriptures say that three thousand great chiliocosms are the universe ruled by one manifested Buddha. (Wang, pronounced in the departing tone, has the meaning of reigning over the world. The scriptures say that three thousand small chiliocosms form a medium chiliocosm, and three thousand medium chiliocosms form a great chiliocosm. Like these three thousand great chiliocosms, it is the universe governed by one manifested Buddha.) Therefore, I respect and learn the Dharma, thereby following the greatness of the Buddha. (Therefore, I respect and learn the Dharma, so I follow the greatness of the Buddha.) Gold and jade do not harm each other. (Gold and jade are both treasures, each with its own preciousness, why should they harm each other?) Blue and green do not hinder each other. (Blue and green, each has its own use, why should they hinder each other?) Moreover, a drop of water in the ocean has the taste of all rivers. (This metaphor means that a drop of water in the ocean has the taste of all rivers. However, all rivers flow into the sea, so the taste is unified.) If you know a little about the principles of transcending the world, then the principles of the world can be obtained effortlessly. (As long as you know a little about the principles of transcending the world, then the principles of the world can be understood without effort.) If so, then what is there to abandon in the doctrines of the Duke of Zhou and Confucius? It is not that the sages are attached to the distinction between the Yi and the Xia, but that people themselves distinguish between the Yi and the Xia. Chapter 12: Explaining Slander (This chapter explains and eliminates the doubts of slander, so it is called Explaining Slander) A guest said: I heard that those who uphold the precepts must guard against everything.

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切惡。發一切善。清凈無染。不茹葷物(客引釋氏戒法言。我聞戒者凡一切惡事防護不可為。一切善事可行。決當發方為清凈不染。又不可用五辛葷茹。以是徴難)。

今見沙門觸染梵行。耽嗜酒漿(梵語梵。此云凈也。客言。今見僧染凈行耽著嗜愛于酒漿也)。

權量商賈。貿易貨殖(秤為權。尺為度。斗斛為量。行曰商。坐曰賈。交易市價曰貿。改變無常。曰易交財化物曰貨。積聚財寶曰殖)。

以此觀之。豈無犯耶(用此觀視。豈不犯于戒律也耶)。

妙明曰。子之所言略近而忘遠。取小以遺大也(責客曰。子所言之如略少近而忘其深遠而取小節忘其廣大也)。

夫日月雖高而蝕(陰陽志云日者眾陽之宗。月者太陰之精。以高而言。則日月去地四萬余繕那亦云由旬。一由旬四十里。如此之高。尚有所蝕之患難也)。

圭璧雖貴而瑕(圭瑞玉也。說文曰。上圓而下方。天子大朝以執之寶中最貴者也。瑕者玉有赤色為瑕。至貴之寶。尚不免於瑕也)。

公輸能授人之規矩。不能使人巧而為之(授與也。公輸子名。班魯之巧人也。規所以為圓之器也。矩所以為方之器也。謂能授與人方圓之法。而不能使人之巧妙而為之)。

聖人能授人之戒律。不能驅人履而行之(

【現代漢語翻譯】 現代漢語譯本 斷絕罪惡，發起一切善行，保持清凈沒有污染，不食用葷腥之物（客人引用佛教的戒律說，我聽說持戒的人要防護一切惡事，不可去做，一切善事可行，並且決心去做才能達到清凈沒有污染的狀態，又不可以食用五辛之類的葷菜，以此來質疑）。

現在看到沙門玷污清凈的修行，沉迷於飲酒（梵語梵（Brahma），意思是清凈。客人說，現在看到僧人玷污清凈的修行，沉溺於喜愛酒）。

擅自使用權衡器具進行商業活動，進行貿易買賣（秤是權，尺是度，斗斛是量。流動做買賣叫商，坐著做買賣叫賈，交易市場價格叫貿，變化無常叫易，交換財物叫貨，積聚財寶叫殖）。

用這些來看，難道沒有違犯戒律嗎（用這些來觀察，難道沒有觸犯戒律嗎）？

妙明回答說：『您所說的只是略微接近，卻忘記了深遠，只注重細小而遺忘了廣大（妙明責備客人說，您所說的話只是略微接近表面，卻忘記了深遠的道理，只注重細小的環節而遺忘了廣大的方面）。

日月雖然高遠也會有日食月食（《陰陽志》說，日是眾陽之宗，月是太陰之精。從高遠來說，日月距離地面四萬多繕那（Sannah）也叫由旬（Yojana），一由旬四十里。如此高遠，尚且有被侵蝕的患難）。

圭璧雖然珍貴也會有瑕疵（圭（Gui）是瑞玉，是古代諸侯朝見天子時所執的玉器。《說文解字》說，上方圓形下方方形。天子在大的朝會上拿著它。是寶物中最珍貴的。瑕（Xia）是指玉石上有紅色的斑點。極其珍貴的寶物，尚且不能避免有瑕疵）。

公輸子（Gongshuzi）能夠傳授給人規矩，卻不能使人巧妙地運用它們（傳授給予。公輸子，名班，是魯國的巧匠。規是用來畫圓的工具，矩是用來畫方的工具。意思是說，能夠傳授給人方圓的法則，卻不能使人巧妙地運用它們）。

聖人能夠傳授給人戒律，卻不能強迫人們去遵守奉行（聖人能夠傳授戒律，但是修行要靠自己）

【English Translation】 English version Cut off evil, generate all good, be pure and undefiled, and do not eat pungent plants (The guest quoted the Buddhist precepts, saying: 'I have heard that those who observe the precepts must guard against all evil deeds and not do them. All good deeds can be done, and one must resolve to do them in order to be pure and undefiled. Also, one must not use the five pungent plants.' He used this to raise a difficult question).

Now I see monks defiling pure conduct and indulging in alcohol (The Sanskrit word 'Brahma' means pure. The guest said: 'Now I see monks defiling pure conduct and indulging in the love of alcohol').

Arbitrarily using weights and measures for commercial activities, engaging in trade and commerce (The steelyard is 'quan', the ruler is 'du', the peck and bushel are 'liang'. Traveling to do business is called 'shang', sitting to do business is called 'jia'. Exchanging market prices is called 'mao', changing and impermanent is called 'yi', exchanging property and goods is called 'huo', accumulating wealth and treasures is called 'zhi').

Looking at it this way, is there no violation (Looking at it this way, is there no violation of the precepts)?

Miaoming replied: 'What you say is only slightly close, but you forget the far-reaching, taking the small and abandoning the large (Miaoming rebuked the guest, saying: 'What you say is like being slightly close and forgetting the deep and far-reaching, taking the small details and forgetting the broad aspects').

Although the sun and moon are high, they are eclipsed (The Yin Yang Zhi says: 'The sun is the source of all yang, and the moon is the essence of great yin.' In terms of height, the sun and moon are more than 40,000 Sannahs (Sannah) or Yojanas (Yojana) away from the earth. One Yojana is forty li. Being so high, they still have the misfortune of being eclipsed).

Although the Gui (Gui) and Bi (Bi) are precious, they have flaws (The Gui is a jade scepter, a symbol of authority. The Shuowen Jiezi says: 'It is round at the top and square at the bottom.' The emperor holds it during grand audiences. It is the most precious of treasures. Xia (Xia) refers to red spots in jade. Even the most precious treasures cannot avoid having flaws).

Gongshuzi (Gongshuzi) can teach people the compass and square, but cannot make them skillful in using them (Giving and teaching. Gongshuzi, named Ban, was a skilled craftsman from Lu. The compass is a tool for making circles, and the square is a tool for making squares. It means that he can teach people the methods of making circles and squares, but cannot make them skillful in using them).

The sage can teach people the precepts, but cannot force them to practice them (The sage can teach the precepts, but cultivation depends on oneself).

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佛聖雖能授與人戒法律儀。固不能使人堅守不犯而行之)。

皋陶能罪盜濫。不能化貪夫為夷齊(陶音姚。舜賢臣。雖有片言折獄之才。不能勸化獄中盜濫之徒。為伯夷叔齊之義讓)。

呂刑能誅兇殘。不能令惡子為曾閔(尚書。呂刑篇。呂侯為天子之司寇。周穆王命訓刑以告四方。不能教化自子之惡成曾參閔子騫之孝行)。

唐堯之聖哲。不能化丹朱之愚(尚書。丹朱堯之子。生而不肖故授禪與舜)。

仲尼之仁賢。不能遏盜跖之暴(莊子。盜跖柳下惠之弟。無道兇虐橫行天下。大國守城小國入堡。孔子往教焉。及回謂柳下季曰。幾不免虎口之難)。

舜德不澤商均(謚法。仁聖盛明曰舜。商均舜之子。無大人德。遂禪位與禹)。

周恩不沾管蔡(管蔡成王二叔。流言謗周公)。

豈刑法之不峻。而道德之不備者哉(結上文。皋陶呂刑之法。豈不險峻堯舜周孔。豈無道德而尚不能責盜濫化兇頑。教子弟俱為賢孝之行也)。

奚獨以茹葷嗜酒而見責耶(何以獨將沙門食葷飲酒見責為過也)。

在昔嚴陵垂釣(嚴光字子陵。南陽人。光武故人。王莽之亂。隱釣於七里灘)。

子牙直鉤(子牙者姓姜名尚。因紂無道。隱於渭濱文王獵而得之。遂拜為太公望

【現代漢語翻譯】 現代漢語譯本：佛和聖人雖然能夠傳授人們戒律和行爲規範，但不能保證人們一定能夠堅守這些規範而不去違反。 皋陶（Gao Yao，舜的賢臣）能夠懲罰盜竊和姦邪之人，但不能使貪婪的人變成像伯夷（Bo Yi）和叔齊（Shu Qi）那樣講求義讓的人。 《呂刑》（Lü Xing，尚書篇名）能夠誅殺兇殘之人，但不能使惡劣的兒子變成像曾參（Zeng Shen）和閔子騫（Min Ziqian）那樣孝順的人。 唐堯（Tang Yao，古代聖明的君王）的聖明和智慧，不能感化丹朱（Dan Zhu，堯的兒子，不賢）的愚笨。 仲尼（Zhong Ni，孔子）的仁愛和賢德，不能阻止盜跖（Dao Zhi，春秋時期的大盜）的暴行。 舜（Shun，古代聖明的君王）的德行沒有恩澤到商均（Shang Jun，舜的兒子，沒有賢德）身上。 周（Zhou，周公）的恩惠沒有沾及到管叔（Guan Shu）和蔡叔（Cai Shu）（周成王的叔叔，散佈謠言誹謗周公）。 難道是因為刑法不夠嚴峻，道德不夠完備嗎？（反問，強調即使有嚴刑峻法和高尚道德，也無法保證所有人都能改惡從善） 為什麼單單因為沙門吃葷喝酒就要受到責備呢？（反問，質疑對出家人的苛責） 從前嚴陵（Yan Ling，嚴光字子陵）在垂釣隱居， 姜子牙（Jiang Ziya，也稱太公望）用直鉤釣魚（比喻不求速成，等待時機）。

【English Translation】 English version: Although Buddhas and sages can impart precepts, laws, and proper conduct to people, they cannot ensure that people will steadfastly adhere to them and not violate them. Gao Yao (a virtuous minister of Shun) could punish thieves and wrongdoers, but he could not transform greedy individuals into those who, like Bo Yi and Shu Qi, valued righteousness and yielding. 'Lü Xing' (a chapter in the Book of Documents) could execute the cruel and violent, but it could not make wicked sons become as filial as Zeng Shen and Min Ziqian. The sagacity and wisdom of Tang Yao (an ancient sage king) could not reform the foolishness of Dan Zhu (Yao's son, who was not virtuous). The benevolence and virtue of Zhong Ni (Confucius) could not stop the violence of Dao Zhi (a notorious bandit during the Spring and Autumn period). Shun's (an ancient sage king) virtue did not extend to Shang Jun (Shun's son, who lacked virtue). Zhou's (Duke of Zhou) grace did not reach Guan Shu and Cai Shu (uncles of King Cheng of Zhou, who spread rumors and slandered the Duke of Zhou). Is it because the punishments were not severe enough, or the morality not complete enough? (A rhetorical question emphasizing that even with strict laws and high morality, it is impossible to guarantee that everyone will reform and become good). Why is it that only the Shramanas are blamed for eating meat and drinking alcohol? (A rhetorical question questioning the harsh criticism of monks). In the past, Yan Ling (Yan Guang, also known as Ziling) fished in seclusion, Jiang Ziya (also known as Taigong Wang) fished with a straight hook (a metaphor for not seeking quick success, but waiting for the right opportunity).

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破紂而立周)。

買臣負薪(朱買臣家貧。常負薪讀書。后為會稽太守)。

昆吾陶瓦(昆吾。夏時造瓦之人。后獲顯榮)。

禹治溝洫(禹導百川東入于海。而萬姓免為魚鱉。故功推於後世)。

舜耕歷山(歷山中條山之別名。在河之東舜未遇時。曾耕於此山)。

相如臨邛而自酤(臨邛地名。司馬相如未遇時。臨邛醞釀而賣。后顯榮。乘駟馬之車)。

朱亥未遇而親屠(朱亥未遇時。親為屠。后遇封信陵君)。

是以君子達則兼濟天下。不達則獨善其身(若嚴陵子牙買臣昆吾禹舜相如朱亥等。皆聖君賢臣身既通達則道兼濟于天下。身未通達則獨守善其身也)。

夫有生之最靈者人也(天生萬物皆名有生。人類最靈最貴者也)。

人也者口非匏瓜。焉能繫而不食(論語。匏瓜者即音互瓜也。匏瓜繫於一處而不飲食。人則不如是也)。

身非木石。焉能裸而不衣。雖手足之健捷。不足以逃其饑。必資飲食而養其命。毛髮以致密。不足以御其寒。必資衣以蔽其體。故知衣食可以資身命。身命可以資道業(衣食既備可以資養身命。身命既安。則可以資助道業也)。

茍衣食之不足。而道業將就廢也(諺語云。人無根本水食為命茍者誠也。誠若人無衣

【現代漢語翻譯】 現代漢語譯本： 破紂而立周（推翻紂王，建立周朝）。 買臣負薪（朱買臣家境貧寒，常常揹著柴讀書，後來做了會稽太守）。 昆吾陶瓦（昆吾是夏朝時燒製瓦的人，後來獲得了顯赫的地位）。 禹治溝洫（禹疏導各條河流，使它們向東流入大海，百姓免受魚鱉之害，所以他的功績被後世推崇）。 舜耕歷山（歷山是中條山的別名，在黃河以東。舜在沒有得到重用時，曾經在這座山耕種）。 相如臨邛而自酤（臨邛是地名。司馬相如在沒有得到重用時，在臨邛釀酒並親自賣酒，後來顯貴，乘坐著駟馬之車）。 朱亥未遇而親屠（朱亥在沒有得到重用時，親自做屠夫，後來被信陵君賞識）。 因此，君子得志時兼濟天下，不得志時就獨善其身（像嚴陵、子牙、買臣、昆吾、禹、舜、相如、朱亥等人，都是聖明的君主和賢能的臣子，自身通達時，就將道義施於天下；自身不通達時，就獨自保持自身的善良品德）。 有生命的東西中最有靈性的是人（天地所生的萬物都可稱為有生命的東西，而人類是最有靈性、最尊貴的）。 人，他的嘴巴不是匏瓜，怎麼能懸掛在那裡而不吃東西呢（《論語》中說，匏瓜就是瓠瓜。匏瓜懸掛在那裡而不飲食，人卻不是這樣）。 身體不是木頭石頭，怎麼能赤身裸體而不穿衣服呢？即使手腳再靈巧敏捷，也不足以逃避飢餓。必須依靠飲食來養活生命；即使毛髮再濃密，也不足以抵禦寒冷，必須依靠衣服來遮蔽身體。所以說，衣食可以用來維持生命，生命可以用來成就道業（衣食具備了，就可以用來滋養生命；生命安定了，就可以用來輔助道業）。 如果衣食不足，那麼道業也將荒廢（諺語說，人以糧食為根本，以水為生命。如果一個人沒有衣服

【English Translation】 English version: Breaking Zhou to establish Zhou (Overthrowing King Zhou and establishing the Zhou dynasty). Maichen carrying firewood (Zhu Maichen's family was poor. He often carried firewood while reading. Later, he became the governor of Kuaiji). Kunwu making tiles (Kunwu was a tile maker during the Xia dynasty. Later, he gained prominence). Yu controlling the rivers (Yu dredged the rivers and directed them eastward into the sea, saving the people from becoming food for fish and turtles, so his merits were praised by later generations). Shun plowing at Mount Li (Mount Li is another name for Zhongtiao Mountain, located east of the Yellow River. Shun used to plow on this mountain before he was recognized). Xiangru selling wine in Linqiong (Linqiong is a place name. Sima Xiangru brewed and sold wine in Linqiong before he was recognized. Later, he became prominent and rode in a carriage drawn by four horses). Zhu Hai working as a butcher before being recognized (Zhu Hai worked as a butcher before he was recognized. Later, he was appreciated by Lord Xinling). Therefore, when a gentleman succeeds, he benefits the world; when he fails, he cultivates his own virtue (Like Yanling, Ziya, Maichen, Kunwu, Yu, Shun, Xiangru, and Zhu Hai, they were all wise rulers and virtuous ministers. When they were successful, they applied their principles to benefit the world; when they were unsuccessful, they maintained their own virtuous character). Among all living beings, the most intelligent is man (All things born from heaven and earth are called living beings, and humans are the most intelligent and noble). Man's mouth is not a gourd, so how can it hang there without eating (The 'Analects' says that a gourd is a bottle gourd. A gourd hangs there without eating, but man is not like that). The body is not wood or stone, so how can it be naked without clothing? Even if the hands and feet are agile, they are not enough to escape hunger. One must rely on food and drink to nourish life; even if the hair is dense, it is not enough to resist the cold. One must rely on clothing to cover the body. Therefore, food and clothing can be used to sustain life, and life can be used to achieve the path (With food and clothing, one can nourish life; with a stable life, one can assist in the path). If food and clothing are insufficient, then the path will be abandoned (As the saying goes, people rely on food as their foundation and water as their life. If a person has no clothes

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食。而必絕乎身命也。身命既絕道業豈不廢乎)。

且修德者。不樂坐食於人(吾祖師有云。一日不作一日不食)。

直欲自營其衣食。備歷于艱苦。庶知世道之勞慮(吾門諸祖。直要自經營于衣食之備。以歷于艱辛之苦。庶以知世人耕織之道艱難。則節儉其用也)。

民力之辛酸(辛酸者。戚眉之貌。男耕女織皆有辛酸之力)。

然後進善履道。捍拒生死(捍抵也。拒御也。既知世道之勞苦其所須而俱備。然後則可以捍抵拒御生死之事也)。

蓋以出乎慚愧之心而伏乎驕慢之志(不且失節謂之慚。心無非用謂之愧。凡衣食之用。大概要知出處艱難。則有慚愧之心。而降伏乎驕傲怠慢之愚志也)。

亦非不善之為也(總結上文意。如前所疑。權量商賈等事。亦不是不善之事)。

豈獨以商貨而見譏乎(豈獨用此商賈貨而為譏謗者乎)。

是以君子之道。或出或處或默或語。用之則行。舍之則藏(是故君子所行之道于語默動靜之間。可進則進可止則止)。

不隘其情(君子所行之事。不以窄隘其情)。

不淫其性(亦不淫蕩其性)。

其道貴于適用(意所必從曰適。君子之道無可無不可故曰適用而已)。

豈一途而可盡哉(聖人之道而有萬

【現代漢語翻譯】 現代漢語譯本：食物是必須的，但如果必定會斷絕身命，難道可以接受嗎？如果身命已經斷絕，修道的功業豈不是要廢棄了嗎？ 而且，修養德行的人，不應該貪圖安逸，喜歡不勞而獲地接受別人的供養（我們的祖師曾說：『一天不勞動，一天就不吃飯』）。 應該自己努力經營衣食，經歷各種艱苦，這樣才能體會世間謀生的勞累和憂慮（我們門下的祖師，一直強調要自己經營衣食，經歷艱辛困苦，從而瞭解世人耕作織布的艱難，進而節儉用度）。 體會百姓謀生的辛酸（辛酸，是皺眉的樣子，男人耕田，女人織布，都有辛勤勞累之處）。 然後才能更好地行善修道，抵禦生死（捍，是抵擋；拒，是抗拒。既已瞭解世間謀生的勞苦，所需之物也已具備，然後才可以抵擋抗拒生死之事）。 這主要是爲了生出慚愧之心，從而降伏驕傲自滿的念頭（不符合節操叫做慚，心中沒有不正當的念頭叫做愧。凡是衣食的享用，大概要知道來之不易，這樣才會有慚愧之心，從而降伏驕傲怠慢的愚蠢念頭）。 （做買賣等事）也不是不好的行為（總結上文的意思，就像前面所疑惑的，權衡、經商等事情，也不是不好的事情）。 難道僅僅因為做買賣就會被人譏諷嗎（難道僅僅因為從事商業貿易就會被人譏笑誹謗嗎）？ 所以，君子的處世之道，或出仕或隱居，或沉默或說話，被任用就行事，不被任用就退藏（因此，君子所遵循的道，在於言語、沉默、行動、靜止之間，可以進取就進取，可以停止就停止）。 不狹隘自己的情感（君子所做的事情，不以狹隘的情感來限制自己）。 不放縱自己的本性（也不放縱自己的本性）。 君子的道貴在適用（符合心意就遵循叫做適。君子的道沒有絕對的可以或不可以，所以說貴在適用）。 難道可以用一種方法就能窮盡嗎（聖人的道有萬千）？

【English Translation】 English version: Food is necessary, but if it inevitably leads to the end of life, can it be accepted? If life is already extinguished, wouldn't the work of cultivating the Dao be abandoned? Moreover, those who cultivate virtue should not be greedy for ease and pleasure, enjoying being supported by others without working (Our patriarchs said: 'One day without work, one day without food'). They should strive to manage their own clothing and food, experiencing all kinds of hardships, so that they can understand the toil and worries of making a living in the world (Our ancestors in this lineage have always emphasized managing one's own clothing and food, experiencing hardship and suffering, in order to understand the difficulty of farming and weaving for the people of the world, and thus be frugal in their use). Understand the hardship of the people's labor (Hardship refers to the appearance of frowning; both men farming and women weaving involve hard and laborious work). Then they can better do good and cultivate the Dao, resisting life and death (Hàn (捍) means to resist; jù (拒) means to defend. Having understood the hardship of making a living in the world and having the necessary things, then one can resist and defend against the matters of life and death). This is mainly to generate a sense of shame, thereby subduing thoughts of pride and arrogance (Not conforming to integrity is called shame; having no improper thoughts in the heart is called guilt. Regarding the use of clothing and food, one should generally know that it is not easy to come by, so that one has a sense of shame, thereby subduing foolish thoughts of pride and laziness). (Doing business, etc.) is not a bad behavior (Summarizing the meaning of the above, as previously doubted, weighing, doing business, and other things are not bad things). Is it only because of doing business that one will be ridiculed (Is it only because of engaging in commercial trade that one will be ridiculed and slandered)? Therefore, the way of the gentleman, whether in office or in seclusion, whether silent or speaking, acts when employed, and retreats when not employed (Therefore, the Dao followed by the gentleman lies in speech, silence, action, and stillness; advancing when one can advance, and stopping when one can stop). Not narrowing one's emotions (The things that a gentleman does are not limited by narrow emotions). Not indulging one's nature (Also not indulging one's nature). The gentleman's Dao values applicability (Following what the heart desires is called shì (適). The gentleman's Dao has no absolute right or wrong, so it is said to value applicability). Can it be exhausted by one method (The Dao of the sage has myriad)?

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殊至則一也。豈局於一途而可為盡善盡美也哉)。

辯施第十三(此篇為辯論舍施。故曰辯施)

客曰。孔子云。禮與其奢也寧儉(禮貴得中。禮奢而備不若儉而不備之愈也)。

又云。奢則不遜。儉則固。與其不遜也寧固(遜順也。固陋奢俱失其中而奢之害也大)。

老子曰。是以聖人去甚去奢去泰(去皆上聲。老子所云。甚奢泰三字。皆是過中不當之義。是以聖人去除。甚過音樂。奢過服食。泰過宮室。若無此三者則閤中矣)。

昔者楚靈王好奢。卒至身亡(史記。楚靈王因建章華臺苦衰其民。后被吳王所敗以致亡身)。

秦政好奢。終滅於國(秦國號。政治皇名也。始皇乃莊襄王。納大賈呂不韋妾。有姬時已有娠而生政。世謂始皇為呂政。及即王位。併吞六國一統天下。自以謂德兼三皇。功過五帝。及更號曰皇帝。故稱始皇帝。專一刑威立國。焚書坑儒。暴虐不道好奢東海求仙。崩于沙丘。不三年而國滅矣)。

今佛家以身命施。為福之最(用身命佈施。為得福最多)。

以七寶施。為福之次(用金銀琉璃硨磲瑪瑙琥珀珍珠等七寶為施。皆得福次矣)。

喻之以善惡(譬喻化人。則用善以懲惡)。

曉之以因果(曉喻導人。則用因以明果)。

【現代漢語翻譯】 現代漢語譯本： 達到極致的道理其實是一樣的，難道侷限於一種方法就能做到盡善盡美嗎？

辯施第十三（本篇是關於辯論舍施的，所以叫做辯施）

客人問道：孔子說，『禮與其奢侈，寧可節儉（禮的價值在於得當，禮儀奢侈完備不如節儉而不完備更好）。』

又說，『奢侈就會驕橫，節儉就會固陋。與其驕橫，寧可固陋（驕橫是順從自己的慾望，固陋是見識淺薄。奢侈和固陋都失去了中正之道，但奢侈的危害更大）。』

老子說，『因此聖人要去除過分、奢侈和過度（這裡的『去』字都讀上聲。老子所說的『甚、奢、泰』三個字，都是超過中正不恰當的意思。因此聖人要去除。『甚』是過度追求音樂，『奢』是過度追求服飾飲食，『泰』是過度追求宮室。如果沒有這三者，就符合中正之道了）。』

從前楚靈王喜好奢侈，最終導致身亡（《史記》記載，楚靈王因為建造章華臺而使百姓困苦衰竭，後來被吳王打敗以致身亡）。

秦始皇喜好奢侈，最終導致國家滅亡（秦國號，政是始皇的名字。秦始皇是莊襄王與大商人呂不韋的妾所生，當時這個妾已經懷孕了，生下了政。世人說始皇是呂政。等到他即位為王，吞併六國統一天下，自認為德行超過三皇，功勞超過五帝，於是改稱號為皇帝，所以稱作始皇帝。他專斷使用刑罰來建立國家，焚燒書籍，坑殺儒生，殘暴不仁，喜好奢侈，到東海求仙，最終在沙丘駕崩，不到三年國家就滅亡了）。

現在佛家認為用身命佈施，是福報最大的（用自己的身命來佈施，得到的福報最多）。

用七寶佈施，是福報其次的（用金、銀、琉璃、硨磲、瑪瑙、琥珀、珍珠等七寶來佈施，得到的福報都屬於其次）。

用善來比喻惡（用善來譬喻教化世人，就要用善來懲戒惡）。

用因果來曉喻（用因果來曉喻引導世人，就要用因來闡明果）。

【English Translation】 English version: Reaching the ultimate principle is the same, so how can being limited to one path be considered perfectly complete?

Debating Giving, Thirteenth (This chapter is about debating giving, hence the name 'Debating Giving')

A guest asked: Confucius said, 'Rather be frugal than extravagant in ritual (The value of ritual lies in appropriateness; extravagant and complete rituals are not as good as frugal and incomplete ones).'

He also said, 'Extravagance leads to arrogance, and frugality leads to narrow-mindedness. Rather be narrow-minded than arrogant (Arrogance is following one's desires, and narrow-mindedness is having shallow knowledge. Both extravagance and narrow-mindedness lose the middle path, but the harm of extravagance is greater).'

Lao Tzu said, 'Therefore, the sage eliminates excess, extravagance, and overindulgence (Here, 'eliminate' is read with a rising tone. The three words 'excess, extravagance, and overindulgence' that Lao Tzu speaks of all mean exceeding the middle and being inappropriate. Therefore, the sage eliminates them. 'Excess' is excessive pursuit of music, 'extravagance' is excessive pursuit of clothing and food, and 'overindulgence' is excessive pursuit of palaces. If there are none of these three, then it conforms to the middle path).'

In the past, King Ling of Chu (King Ling of Chu) loved extravagance, which ultimately led to his death (The 'Records of the Grand Historian' records that King Ling of Chu caused hardship and exhaustion for his people by building the Zhanghua Terrace, and was later defeated by the King of Wu, leading to his death).

The First Emperor of Qin (Qin Emperor) loved extravagance, which ultimately led to the destruction of his country (Qin is the name of the country, and Zheng is the First Emperor's name. The First Emperor of Qin was born to King Zhuangxiang and the concubine of the great merchant Lü Buwei. At that time, the concubine was already pregnant and gave birth to Zheng. People say that the First Emperor was Lü Zheng. When he ascended the throne, he annexed the six kingdoms and unified the world, considering himself to have virtues surpassing the Three Sovereigns and merits surpassing the Five Emperors. Therefore, he changed his title to Emperor, so he was called the First Emperor. He exclusively used punishments to establish the country, burned books, buried scholars alive, was cruel and inhumane, loved extravagance, and sought immortality in the East Sea, eventually dying in Shaqiu. His country was destroyed in less than three years).

Now, the Buddhist school considers giving one's life as the greatest blessing (Using one's own life to give alms is the greatest blessing).

Giving with the seven treasures is the next greatest blessing (Using gold, silver, lapis lazuli (vaiḍūrya), agate (aśmagarbha), coral (musāragalva), amber (ambara), pearl (mukta) and other seven treasures to give alms is the next greatest blessing).

Use good to exemplify evil (Use good to exemplify and teach people, then use good to punish evil).

Use cause and effect to enlighten (Use cause and effect to enlighten and guide people, then use cause to clarify the result).

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使人傾囊倒廩竭資而施。以為祈福(因以善則上天堂。惡則墮地獄。曉喻因果。使人人盡其囊財罄其倉廩以為求福勸人為善也)。

已而宏麗所居。營葺不已。飛樓疊閣。金碧爭光。不亦泰乎(謂僧人自己所居之屋。宏大之美麗。累年營造不已。如飛揚之樓重疊之閣。飾之以金碧爭光之色。如此不亦奢泰者乎)。

妙明曰。子之所問。知其流而未識其源(責客曰。只知聖人之所流。不知聖人之根源也)。

見其淺而未達其深。仲尼疾時君之奢逸(仲尼答林放之問曰。禮與其奢也寧儉。乃疾時君之奢逸。故發此言也)。

老子警人主之昏淫(老子言去甚等辭。乃警省人主當時之昏淫。發此言也)。

豈謂止佈施之語哉(孔老二聖發此言時。佛教未流於此國。豈是絕佈施之說也)。

昔者虞舜耕于歷山。恩澤不沾于朋戚。衣食不及於二親(虞國舜都。舜初耕于歷山。漁于雷澤。陶于河濱。側陋微賤之時。朋友親戚之處。無恩惠之與沾父母之前。無豐盛衣食之所養。如此者何也。蓋以未遇其時也)。

太公釣于渭水。財貨不周于妻孥。惠施不沾于鄰里(太公未遇之時。釣魚于渭水之陽。妻子尚不能周給。何有惠施於鄰里者)。

及其登九五之位(易乾卦爻辭。初九

【現代漢語翻譯】 現代漢語譯本：

使人傾盡所有，耗盡家產去佈施，認為這是祈求幸福（因為用善行可以上天堂，惡行會墮入地獄，以此曉喻因果，使人人拿出所有的錢財，耗盡倉庫的糧食來求福，勸人行善）。

之後，（僧人）居住的地方宏偉華麗，營建修葺沒有停止的時候，飛揚的樓閣重重疊疊，金碧輝煌，相互輝映，這難道不是太奢侈了嗎（說的是僧人自己居住的房屋，宏大而美麗，多年來建造不停，像是飛揚的樓閣重疊在一起，用金碧輝煌的色彩裝飾，這樣難道不是太奢靡了嗎）？

妙明說：『你所問的，只知道它的流，卻不知道它的源（責備客人說，只知道聖人所流傳下來的，卻不知道聖人的根源）。

只看到它的淺顯，卻不能通達它的深奧。仲尼厭惡當時君王的奢侈安逸（仲尼回答林放的提問時說：『禮與其奢侈，寧可節儉。』這是厭惡當時君王的奢侈安逸，所以才說這樣的話）。

老子警醒人君的昏庸淫亂（老子說『去掉過分的』等言辭，是警醒當時的君主昏庸淫亂，才說這樣的話）。

難道是阻止佈施的話嗎（孔子和老子說這些話的時候，佛教還沒有傳入中國，難道是阻止佈施的說法嗎）？

從前虞舜在歷山耕種，恩澤沒有施加給朋友親戚，衣食沒有供給父母雙親（虞國舜都，舜最初在歷山耕種，在雷澤打漁，在河邊製陶。在地位卑微的時候，對朋友親戚沒有恩惠施加，對父母沒有豐盛的衣食供養。這是為什麼呢？是因為沒有遇到時機啊）。

太公在渭水垂釣，財物不能賙濟妻兒，恩惠沒有施加給鄰里（太公沒有遇到時機的時候，在渭水邊釣魚，連妻子兒女都不能賙濟，哪裡有恩惠施加給鄰里呢）？

等到他登上九五之位（易經乾卦爻辭，初九）

【English Translation】 English version:

Causing people to empty their bags and deplete their granaries to give alms, thinking it is to pray for blessings (because good deeds lead to heaven, and evil deeds lead to hell, explaining cause and effect, so that everyone gives all their money and empties their granaries to seek blessings, and to persuade people to do good).

Afterwards, the place where (the monks) live is magnificent and beautiful, and the construction and renovation never stop. Flying pavilions and stacked towers, gold and jade vying for brilliance. Isn't this too extravagant (referring to the houses where the monks themselves live, which are grand and beautiful, built year after year without stopping, like flying pavilions and stacked towers, decorated with gold and jade colors vying for brilliance. Isn't this too extravagant)?

Miaoming said, 'What you ask, you only know its flow but do not know its source (reproaching the guest, saying that he only knows what the sages have passed down, but does not know the root of the sages).

You only see its shallowness but cannot reach its depth. Zhongni (Confucius) detested the extravagance and ease of the rulers of the time (When Zhongni answered Lin Fang's question, he said, 'It is better to be frugal than extravagant in ritual.' This was because he detested the extravagance and ease of the rulers of the time, so he said this).

Laozi warned the rulers of 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庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏昏庸昏庸昏庸昏昏昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸庸昏庸昏庸昏庸昏庸昏庸昏庸昏庸

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潛龍勿用。舜在側陋。便是潛龍。九二見龍在田。舜田漁時也。九三君子終日乾乾。舜玄德升聞時也。九四或躍在淵。舜之歷試時也。九五飛龍在天。舜即帝位也。故曰登九五之位也)。

應飛熊之夢(史記。西伯將出獵。卜之曰。所獲者非熊非羆非彪非虎。羈王之輔果獲呂尚于渭水之陽。與語大悅曰。自吾先君太公嘗云當有聖人適周。太公望子久矣。故號太公望。立為師也。於後佐武王伐紂。以康兆民塗炭之苦者。非熊之兆夢也)。

惠澤八方。恩沾四海(惠者惠施之利。澤者澤潤也。舜居君位。無為而治天下也。太公佐武王革紂之虐。八方四方四維也。四海東西南北四海也。故八方四海之內。生民皆獲其恩澤也)。

但饒財則貴其惠施(聖君賢臣。禮饒則兼濟于天下)。

窶乏則貴其履道(窶其矩切。窶乏貧窮也。既貧而無位。則貴乎安然而。以行其道也)。

子曰。富而不施。貧而無所救(若富者不施物以濟之。則貧者無所救拔)。

昔趙盾饋食于靈輒。卒感扶輪之酬(史記。趙盾晉臣。嘗游于桑間。見餓人以食餉之。盾好直諫。一日晉君呼熬咬之。又預脫去盾所乘之車。去其一輪。駟馬摘其二馬。盾及升車而不能行倏有一人扶輪而行。則脫其難。遂問曰。扶輪者誰。答

【現代漢語翻譯】 現代漢語譯本 『潛龍勿用』（Qian Long Wu Yong，不要在潛伏時期有所作為）。舜（Shun，中國傳說中的一位聖賢君主）在民間的時候，就是『潛龍』的狀態。『九二見龍在田』（Jiu Er Jian Long Zai Tian，龍出現在田野），指的是舜在田間耕作和在水中捕魚的時候。『九三君子終日乾乾』（Jiu San Jun Zi Zhong Ri Qian Qian，君子整天勤奮努力），指的是舜的賢德逐漸被人們知曉的時候。『九四或躍在淵』（Jiu Si Huo Yue Zai Yuan，或許跳入深淵），指的是舜經歷各種考驗的時候。『九五飛龍在天』（Jiu Wu Fei Long Zai Tian，龍飛翔在天空），指的是舜登上帝位的時候。所以說，這是登上了『九五』的位置。

應驗了飛熊的夢（史記記載，西伯（Xi Bo，周文王）將要外出打獵，占卜的結果說，所獲得的東西不是熊，不是羆，不是彪，不是虎，而是輔佐君王的人。果然在渭水的北面找到了呂尚（Lü Shang，姜子牙），和他交談后非常高興，說：『我的先君太公（Tai Gong，周朝的始祖）曾經說過，應當有聖人來到周朝。我盼望您很久了。』所以稱他為太公望，立為師。後來輔佐武王（Wu Wang，周武王）討伐紂王（Zhou Wang，商朝的末代君主），解救百姓於水深火熱之中，這正是飛熊的夢的預兆）。

恩惠遍及四面八方，恩澤沾溉四海（惠，指的是恩惠和施捨的利益。澤，指的是潤澤。舜在君位上，無為而治天下。太公輔佐武王推翻了紂王的暴政。八方，指的是東、西、南、北和四維。四海，指的是東、西、南、北四海。所以八方四海之內，百姓都獲得了他的恩澤）。

如果富裕，就應該重視施捨（聖明的君主和賢能的臣子，如果禮儀豐厚，就能兼濟天下）。

如果貧窮，就應該重視堅守正道（窶，讀作jù，指的是貧窮。如果貧窮而沒有地位，就應該安然地奉行正道）。

孔子說：『富裕而不施捨，貧窮而沒有人救助』（如果富人不用財物來救濟窮人，那麼窮人就沒有人救助）。

過去趙盾（Zhao Dun，晉國大臣）把食物送給靈輒（Ling Zhe），最終感動了他扶車輪報恩（史記記載，趙盾是晉國的大臣，曾經在桑間遊玩，看見一個飢餓的人，就把食物送給他。趙盾喜歡直言勸諫。有一天，晉靈公（Jin Ling Gong，晉國國君）派人去咬他，又事先把趙盾乘坐的車子的一個輪子卸掉，把拉車的四匹馬中的兩匹摘走。趙盾上車后不能行走，忽然有一個人扶著車輪行走，使他脫離了困境。於是問他說：『扶車輪的人是誰？』回答說：

【English Translation】 English version 『Qian Long Wu Yong』 (Do not act when the dragon is in hiding). When Shun (a sage ruler in Chinese legend) was in humble circumstances, he was in the state of 『Qian Long』 (hidden dragon). 『Jiu Er Jian Long Zai Tian』 (The dragon appears in the field) refers to Shun when he was farming in the fields and fishing in the water. 『Jiu San Jun Zi Zhong Ri Qian Qian』 (The superior man is active and vigilant all day long) refers to the time when Shun's virtue was gradually known to people. 『Jiu Si Huo Yue Zai Yuan』 (Perhaps leaping in the abyss) refers to the time when Shun was undergoing various trials. 『Jiu Wu Fei Long Zai Tian』 (The dragon flies in the sky) refers to Shun ascending the throne. Therefore, it is said that he ascended to the position of 『Jiu Wu』.

It fulfilled the dream of the flying bear (Historical Records state that when Xi Bo (King Wen of Zhou) was about to go hunting, the divination result said that what he would obtain was not a bear, not a grizzly bear, not a panther, not a tiger, but someone who would assist the king. Sure enough, he found Lü Shang (Jiang Ziya) on the north side of the Wei River, and after talking with him, he was very happy and said: 『My late ruler Tai Gong (the founder of the Zhou Dynasty) once said that there should be a sage coming to the Zhou Dynasty. I have been waiting for you for a long time.』 So he called him Tai Gong Wang and made him his teacher. Later, he assisted King Wu (King Wu of Zhou) in overthrowing King Zhou (the last ruler of the Shang Dynasty), rescuing the people from misery, which was precisely the omen of the dream of the flying bear).

Grace extends to all directions, and blessings reach the four seas (Hui refers to the benefits of grace and charity. Ze refers to moistening. Shun was in the position of ruler, governing the world by non-action. Tai Gong assisted King Wu in overthrowing the tyranny of King Zhou. The eight directions refer to the east, west, south, north, and the four cardinal directions. The four seas refer to the east, west, south, and north seas. Therefore, within the eight directions and the four seas, the people all received his grace).

If one is wealthy, one should value giving (Wise rulers and virtuous ministers, if their etiquette is abundant, can benefit the world).

If one is poor, one should value upholding the right path (Ju, pronounced jù, refers to poverty. If one is poor and has no position, one should peacefully follow the right path).

Confucius said: 『If one is rich and does not give, and one is poor and no one helps』 (If the rich do not use wealth to help the poor, then the poor will have no one to help them).

In the past, Zhao Dun (a minister of the Jin state) gave food to Ling Zhe, and in the end, he was moved to repay him by helping to push his chariot wheel (Historical Records state that Zhao Dun was a minister of the Jin state, and once traveled in Sangjian, saw a hungry person, and gave him food. Zhao Dun liked to give straightforward advice. One day, Duke Ling of Jin (the ruler of the Jin state) sent someone to bite him, and also removed one of the wheels of Zhao Dun's chariot in advance, and took away two of the four horses pulling the chariot. Zhao Dun could not move after getting into the chariot, and suddenly a person helped to push the wheel, allowing him to escape the predicament. So he asked him: 『Who is the person pushing the wheel?』 He replied:

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曰吾桑間餓人也。為報一食之恩耳)。

漂母餉飯于韓信。終獲捧金之報(史記。漂絮也。韓信布衣時。嘗釣于城下。漂母每飯至。先餉于信。后為齊王。回鄉以捧黃金報恩于漂母也)。

陰施出于不意。陽報皎于白日(陰闇也。陽顯也。皎明也若趙盾漂母。飯施於無心之間。后遇扶輪捧金之酬。豈非陽報明於白日也)。

況以傾家財發善意。其所得福利。巍如嵩泰。浚如江海矣(傾倒覆也。浚深也如趙盾漂母。一飯之恩。尚獲扶輪捧金之報。況于傾其家財而發其善心用於佈施者所獲福利豈不巍大高廣如嵩山泰岳浚深江海之浩瀚者矣)。

故懷善應之以祥。挾惡報之以殃。種稻而得麥。為禍而得福者。未之有也(作善獲福。作惡遭疾。定而不能改。故種稻而得麥。為惡而得福者未之有此事也)。

今我沙門。助人以福。勸人以善(以福助人以善誘人)。

使施一梁一棟一香一華。如影隨形(凡令人施一件物者。如影隨形。之不遺也)。

果嚴後世(其善果必莊嚴於後世也)。

豈獨以自處華室而取樂哉(既化一切為善。各得安樂。豈獨以自處華屋而樂哉)。

且靈王之奢也。起章華之臺室。盡人間之富貴。金珠佩玉。粲飾其間。藏歌舞悅美人。廢國政恣驕奢

【現代漢語翻譯】 現代漢語譯本 說：『我是桑間的飢餓之人，只是爲了報答一頓飯的恩情罷了。』

漂母（指在水邊漂洗絮物的婦人）曾在韓信落魄時給他飯吃，最終得到了韓信捧金報恩的回報（出自《史記》。漂，指漂洗絮物。韓信在未發跡時，曾在城下釣魚，漂母每次送飯來，總是先給韓信吃。後來韓信成為齊王，回到家鄉，用一捧黃金報答漂母的恩情）。

暗中的施捨出於無意，得到的陽報卻像白日一樣光明（陰，指暗中。陽，指顯明。皎，指光明。就像趙盾和漂母，施捨飯食都是在無意之間，後來卻得到了扶輪和捧金的回報，這難道不是陽報像白日一樣光明嗎）。

更何況是傾盡家財來發善心，所得到的福報，就像嵩山和泰山一樣高大，像長江和大海一樣深廣了（傾，指傾倒。浚，指深。就像趙盾和漂母，一頓飯的恩情，尚且能得到扶輪和捧金的回報，更何況是傾盡家財而發善心用於佈施的人，所獲得的福報，難道不像嵩山和泰山一樣巍峨高大，像長江和大海一樣浩瀚深廣嗎）？

所以，心懷善念就會得到吉祥的迴應，心懷惡念就會招致災殃的報應。種稻子卻收穫麥子，作惡事卻得到福報，這是從來沒有的事情（作善事獲得福報，作惡事遭受災禍，這是確定的，不能改變的。所以，種稻子卻收穫麥子，作惡事卻得到福報，這是從來沒有的事情）。

現在我們沙門（指佛教出家修行的人），用福報幫助他人，用善行勸導他人（用福報幫助他人，用善行引導他人）。

使人施捨一梁一棟、一香一花，就像影子跟隨形體一樣（凡是令人施捨一件物品，就像影子跟隨形體一樣，不會遺漏）。

果報必定莊嚴於後世（其善的果報必定會莊嚴於後世）。

難道只是爲了自己居住在華麗的房屋裡而享樂嗎（既然教化一切人行善，使各人得到安樂，難道只是爲了自己居住在華麗的房屋裡而享樂嗎）？

而且楚靈王的奢侈，建造章華臺這樣的宮室，用盡人間的富貴，金珠佩玉，裝飾在其中，藏匿歌舞和美貌的女子，荒廢國家政事，放縱驕奢。

【English Translation】 English version He said, 'I am a hungry man from Sangjian, only to repay the kindness of a meal.'

The old woman by the river (Piaomu, meaning a woman who washes floss silk by the water) once provided food to Han Xin when he was down on his luck, and eventually received the reward of Han Xin presenting gold (from 'Records of the Grand Historian'. 'Piao' refers to washing floss silk. When Han Xin was a commoner, he used to fish under the city. The old woman always brought him food first. Later, when Han Xin became the King of Qi, he returned to his hometown and repaid the old woman's kindness with a gift of gold).

A hidden act of kindness arises unintentionally, but the public reward shines like the bright sun (Yin means hidden, Yang means public, Jiao means bright. Like Zhao Dun and the old woman, they gave food unintentionally, but later received the rewards of supporting a wheel and presenting gold. Isn't this public reward as bright as the sun?).

Moreover, if one exhausts their family wealth to generate good intentions, the resulting blessings will be as towering as Mount Song and Mount Tai, and as deep and vast as the Yangtze River and the sea (Qing means to exhaust, Jun means deep. Like Zhao Dun and the old woman, the kindness of a meal still earned the reward of supporting a wheel and presenting gold. How much more so for those who exhaust their family wealth and generate good intentions for charity? Wouldn't the blessings they receive be as towering and vast as Mount Song and Mount Tai, and as deep and boundless as the Yangtze River and the sea)?

Therefore, harboring good will brings auspicious responses, while harboring evil brings calamitous retribution. Planting rice and harvesting wheat, or doing evil and receiving blessings, has never happened (Doing good deeds brings blessings, doing evil deeds brings misfortune. This is fixed and cannot be changed. Therefore, planting rice and harvesting wheat, or doing evil and receiving blessings, has never happened).

Now we Shramanas (referring to Buddhist monks and nuns), help others with blessings and encourage others with good deeds (helping others with blessings and guiding others with good deeds).

Cause people to donate a beam, a pillar, an incense, or a flower, like a shadow following a form (Whenever someone is caused to donate an item, it is like a shadow following a form, nothing is missed).

The karmic result will surely be adorned in future lives (The good karmic result will surely be adorned in future lives).

Is it only to enjoy oneself in luxurious houses (Since everyone is transformed to do good, and each obtains peace and happiness, is it only to enjoy oneself in luxurious houses)?

Furthermore, the extravagance of King Ling of Chu involved building palaces like the Terrace of Zhanghua, exhausting the wealth of the human world, with gold, pearls, jade ornaments adorning them, hiding singing, dancing, and beautiful women, neglecting state affairs, and indulging in arrogance and extravagance.

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。不其亡身。其何耶(若是貪淫嗜樂。不至於廢國亡身者更在何耶)。

秦政建萬人之宮(秦政始皇也。都咸陽建萬人之宮室)。

于阿房之城東西五百步南北五十丈(阿房城中有殿。殿之四方有房。其高廣者。上可以坐萬人。下可以建五丈旗)。

東抵驪山。僅五十里。十步一樓。五步一閣(東至驪山。西至咸陽將五十里。除萬人宮外十步五步。皆建樓閣)。

車駕往來。不冒風雨。其宏麗雄贍。如此之大也。但知縱耳目之所欲。而不知役人民之疲苦。唯恣驕奢罔修國政。不其滅國其在何耶。今我沙門。雖處華堂紺宇。但以晨鐘夕梵遠風疏磬。褒讚金言生人天福(今我沙門。雖以如是但用晨鐘暮鼓俾揚舉梵唄。上乃祝皇王聖壽。下乃與黎民祈福永遠。闡揚于風化也)。

如斯而已矣。豈直與秦楚奢華同日而語耶。孟子曰。如其道雖舜受堯之天下。不以為泰(如舜乃側陋微賤。因有其道德而堯授二女以妻之天下四海君位以禪之而亦不以為泰)。

非其道。一簟食不可受於人(如是不合契道德之理雖有一簟之食亦不可坐受於人也)。

豈虛言哉。

折疑論卷第三 大正藏第 52 冊 No. 2118 折疑論

折疑論卷第四

金臺大慈恩寺西域師

【現代漢語翻譯】 不至於廢國亡身，還有什麼呢？（若是貪圖淫慾，沉溺享樂，不至於導致國家覆滅，自身喪命，還有什麼會導致這樣的結果呢？）

秦政建造了萬人之宮（秦政，即秦始皇，在都城咸陽建造了可以容納萬人的宮殿）。

在阿房城，東西長五百步，南北寬五十丈（阿房城中有一座殿，殿的四面都有房屋，其高大寬廣，上面可以坐一萬人，下面可以豎起五丈高的旗幟）。

向東延伸到驪山，將近五十里，每十步一座樓，每五步一座閣（向東直到驪山，向西直到咸陽，將近五十里。除了萬人宮之外，每十步、五步都建造樓閣）。

皇帝的車駕往來，不會遭受風吹雨打。它的宏偉壯麗，奢華富足，就是這樣的大規模。只知道放縱耳目的慾望，卻不知道役使人民的疲憊困苦。只顧驕橫奢侈，不修治國家政事，不導致國家滅亡，又會是什麼呢？現在我們沙門（shā mén，出家人），雖然身處華麗的殿堂，但只是用早晨的鐘聲和傍晚的梵唄，悠揚的風聲和稀疏的磬聲，讚美佛陀的金玉良言，為眾生帶來人天福報（現在我們出家人，雖然身處這樣的環境，但只是用早晨的鐘聲和傍晚的鼓聲來宣揚梵唄，向上祝願皇帝聖壽無疆，向下為百姓祈福永遠，從而闡揚教化）。

如此而已。難道能直接與秦始皇、楚王的奢華相提並論嗎？孟子說：『如果合乎道義，即使是舜接受堯的天下，也不認為過分（如果像舜這樣出身卑微的人，因為有道德，堯將兩個女兒嫁給他，並將天下和君位禪讓給他，他也不認為過分）。』

『如果不合乎道義，即使是一竹筐的食物，也不可以從別人那裡接受（如果是不符合道德的道理，即使是一竹筐的食物，也不可以隨便接受）。』

這難道是虛假的話嗎？

折疑論卷第三 大正藏第 52 冊 No. 2118 折疑論

折疑論卷第四

金臺大慈恩寺西域師

【English Translation】 What else could lead to the ruin of a state and the loss of one's life? (If indulging in lust and pleasure does not lead to the destruction of the country and the loss of one's life, what else could cause such a result?)

Qin Zheng (Qín Zhèng) built the Palace of Ten Thousand (Qin Zheng, also known as Emperor Qin Shi Huang, built a palace in the capital Xianyang that could accommodate ten thousand people).

In the city of Afang (Ēpáng), it was five hundred steps from east to west and fifty zhang (zhàng) from north to south (In the city of Afang, there was a palace with rooms on all four sides. It was so tall and wide that ten thousand people could sit on top, and five-zhang flags could be erected below).

Extending east to Mount Li (Lí Shān), nearly fifty li (lǐ), with a tower every ten steps and a pavilion every five steps (Extending east to Mount Li and west to Xianyang, nearly fifty li. Apart from the Palace of Ten Thousand, towers and pavilions were built every ten steps and five steps).

The emperor's carriages traveled without being exposed to wind and rain. Its grandeur, magnificence, and opulence were on such a large scale. He only knew how to indulge the desires of his ears and eyes, but did not know the fatigue and suffering of the people he employed. He only indulged in arrogance and extravagance, and did not cultivate the affairs of the state. If this does not lead to the destruction of the country, what will? Now we, the Shramanas (śrāmaṇa, monks), although living in magnificent halls, only use the morning bell and evening chants, the distant wind and sparse chimes, to praise the golden words of the Buddha, bringing blessings to humans and gods (Now we, the Shramanas, although in such an environment, only use the morning bell and evening drum to proclaim the chants, wishing the emperor long life and praying for the people's eternal happiness, thereby elucidating the teachings).

That is all. How can it be directly compared to the extravagance of Qin Shi Huang and the King of Chu? Mencius said, 'If it is in accordance with the Dao (Dào), even if Shun (Shùn) receives the world from Yao (Yáo), he would not consider it excessive (If someone like Shun, who came from a humble background, is virtuous, and Yao marries his two daughters to him and abdicates the throne to him, he would not consider it excessive).'

'If it is not in accordance with the Dao, even a single basket of food should not be accepted from others (If it is not in accordance with the principles of morality, even a single basket of food should not be accepted from others).'

Are these empty words?

Zhe Yi Lun (zhé yí lùn) Volume 3 Taisho Tripitaka Volume 52, No. 2118 Zhe Yi Lun

Zhe Yi Lun Volume 4

Western Region Teacher of Jin Tai Da Ci'en Temple

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子比丘述注

殊見第十四(此篇因所見差異而殊別。故曰殊見)

客曰。子之所言。佛道尊崇無聖可上(此因第二第三篇中。言佛之法身廣大證聖極尊以為問也)。

或有人曰。佛之為教也。其文富贍。其說宏遠。義句廓落。旨趣幽深。瀚漫周遮。難用難信。以是而毀。為之奈何(謂佛教如此。則大難用而尤難信。因此而有謗毀者。為之奈何)。

妙明曰。至味難調眾口。大音不合羣耳。夫蚯蚓食土而甘於土。豈知有五味之和。犬豕食糞而美於糞。豈知有醪醴之味。悲夫不知。知之未必為食也(狗有懸爪為犬)。

若蚯蚓置之於五味。犬豕飲之以醪醴。彼必反以為毒者何也。蓋非適其所養。若蚯蚓投之以污池。犬豕飼之以糟漿。彼必宛轉詰屈。掉尾奮蹄。從而悅之者何也。蓋適其所養之道也(宛轉詰屈。乃蚯蚓動轉貌。掉尾奮蹄。乃犬豕悅豫貌)。

且承云(黃帝樂)。

咸池(夏樂)。

九韶(舞樂)。

大濩(湯樂)。

大武(周武王樂)。

樂之至也。若調以五音之和。奏以九成之美。歌詠先王之風致。若景鳳翔慶雲浮甘露降醴泉出鳳凰來儀鳥獸率舞(堯使夔典樂擊石百獸率舞舜簫韶九奏鳳凰來儀)。

若求其和者。必莫知應者何

【現代漢語翻譯】 現代漢語譯本 《子比丘述注》

殊見第十四（此篇因所見差異而殊別，故曰殊見）

客曰：『您所說的，佛道至尊至上，沒有哪位聖人可以超越（這是因為在第二篇和第三篇中，談到佛的法身廣大，證聖達到極尊的境界，所以有此一問）。』

或有人說：『佛的教義，其文辭豐富華美，其理論宏大深遠，義理和語句空曠明瞭，旨趣幽深微妙，浩瀚廣闊周全，難以理解難以置信，因此而加以譭謗，該怎麼辦呢？』（意思是說佛教如此，就很難讓人理解，尤其難以讓人相信，因此而有誹謗詆譭的人，該怎麼辦呢？）

妙明曰：『極品的美味難以調和眾人的口味，宏大的聲音不合於一般人的耳朵。蚯蚓吃土覺得甘甜，哪裡知道有五味調和的美味？豬狗吃糞覺得美好，哪裡知道有美酒的滋味？可悲啊，他們不知道，即使知道了也未必會去吃。』（狗有懸爪的叫做犬）

『如果把蚯蚓放在五味調和的食物中，讓豬狗飲用美酒，它們一定會反過來認為是有毒的，這是為什麼呢？因為不適合它們所習慣的養分。如果把蚯蚓投放到污濁的池塘里，用酒糟餵養豬狗，它們一定會翻滾扭動，搖尾巴，踢蹄子，從而感到喜悅，這是為什麼呢？因為適合它們所習慣的生存之道啊。』（宛轉詰屈，是蚯蚓蠕動的樣子。掉尾奮蹄，是豬狗喜悅的樣子）

『而且，像《承云》（黃帝的音樂），

《咸池》（夏朝的音樂），

《九韶》（舜的音樂），

《大濩》（商湯的音樂），

《大武》（周武王的音樂），

都是音樂的極致啊。如果用五音調和，演奏九成的完美，歌頌先王的風格情致，就像景鳳飛翔，慶雲飄浮，甘露降臨，醴泉涌出，鳳凰來儀，鳥獸跟隨舞蹈（堯帝讓夔掌管音樂，敲擊磬石，百獸都跟隨舞蹈；舜帝演奏《簫韶》，九次演奏完畢，鳳凰來儀）。』

『如果尋求與這些音樂相和諧的人，一定沒有人知道如何應和，這是為什麼呢？』

【English Translation】 English version The Commentary of Bhikshu Zi

Different Views, Chapter Fourteen (This chapter is called 'Different Views' because of the differences in perspectives.)

Guest: 'What you said, the Buddha's path is supremely revered, with no saint above it (This is a question based on the second and third chapters, which spoke of the Buddha's vast Dharmakaya (法身) [Dharma body] and the attainment of supreme saintly status).'

Someone might say: 'The Buddha's teachings, its texts are rich and beautiful, its theories are grand and far-reaching, its meanings and sentences are clear and distinct, its purpose is profound and subtle, vast and comprehensive, difficult to understand and difficult to believe, and therefore it is slandered. What should be done?' (Meaning that Buddhism is like this, it is difficult for people to understand, especially difficult for people to believe, and therefore there are people who slander and defame it, what should be done?)

Miaoming said: 'The finest taste is difficult to suit everyone's palate, and the greatest sound does not match the ears of the masses. Earthworms eat soil and find it sweet, how would they know the taste of the harmony of five flavors? Pigs and dogs eat dung and find it delicious, how would they know the taste of fine wine? Alas, they do not know, and even if they knew, they might not eat it.' (Dogs with dewclaws are called '犬' [quǎn, dog])

'If earthworms are placed in food with the five flavors, and pigs and dogs are given fine wine to drink, they will surely consider it poisonous, why is that? Because it is not suitable for their accustomed nourishment. If earthworms are thrown into a dirty pond, and pigs and dogs are fed with distiller's grains, they will surely wriggle and squirm, wag their tails and kick their hooves, and be delighted by it, why is that? Because it is suitable for their accustomed way of life.' (宛轉詰屈 [wǎn zhuǎn jié qū] describes the wriggling of earthworms. 掉尾奮蹄 [diào wěi fèn tí] describes the joy of pigs and dogs.)

'Moreover, like Cheng Yun (承雲) [Chéng Yún] (the music of the Yellow Emperor (黃帝) [Huángdì]),

Xianchi (咸池) [Xiánchí] (the music of the Xia Dynasty (夏朝) [Xià cháo]),

Jiu Shao (九韶) [Jiǔ Sháo] (the music of Shun (舜) [Shùn]),

Da Huo (大濩) [Dà Huò] (the music of Tang (湯) [Tāng] of the Shang Dynasty (商朝) [Shāng cháo]),

Da Wu (大武) [Dà Wǔ] (the music of King Wu (周武王) [Zhōu Wǔwáng] of the Zhou Dynasty (周朝) [Zhōu cháo]),

are all the ultimate in music. If they are harmonized with the five tones, played with the perfection of nine sections, and sing the style and sentiments of the former kings, it would be like auspicious phoenixes flying, auspicious clouds floating, sweet dew descending, sweet springs gushing forth, phoenixes coming to pay homage, and birds and beasts following in dance (Emperor Yao (堯帝) [Yáo dì] had Kui (夔) [Kuí] in charge of music, striking the stone chimes, and all the beasts followed in dance; Emperor Shun played the Xiao Shao (簫韶) [Xiāo Sháo], and after nine performances, phoenixes came to pay homage).'

'If someone seeks to harmonize with these musics, surely no one will know how to respond, why is that?'

---

也。蓋乖其所聽也(若以上文五樂求其應和而無者何。蓋為乖異於聽者也)。

若操之以鄭衛之音。詠之以世俗之風。曲合時習。韻葉巴歌。使其聽者必不待教而自知其和者何也。蓋適其所知也(鄭衛之歌曲。乃淫蕩之音。合其世俗之習。如巴歌知和而多者何為也。蓋由順其所知也)。

且舜禹之君。可謂聖矣。楊朱從而仇之(仇讟謗也。列子。楊朱曰。舜耕河陽陶于雷澤。四體不得暫安。口腹不得美厚。父母之所不愛。弟妹之所不親。行年三十不告而娶。及受堯之禪。年已長智已衰。商均不才。禪位於禹。慼慼然以至於死。此天人窮毒者也。鯀治水土。功績不就。殛諸羽山。禹纂業事仇。惟荒度土功。子產不字。過門不入。身體偏枯。手足胼胝。及受舜禪。卑宮室慼慼然至於死。此天人之憂苦者也)。

仲尼之德。可謂仁矣。桓魋從而害之(論語桓魋欲害孔子。子曰。天生德于予。桓魋其如予何)。

魯臧倉毀隔孟子(孟子曰。臧氏之子。焉能使予不遇哉)。

公伯寮愬仲由(愬譖辭。公伯寮魯人也。仲由即子路。論語云。伯寮愬子路于季孫)。

其若仰而噀天。徒污其面也(以楊朱仇舜禹。桓魋害孔子。臧倉毀孟子。伯寮愬子路等。喻客之毀佛者。何異仰而唾天徒污自己面

【現代漢語翻譯】 現代漢語譯本： 這是因為不符合聽者的習慣。（如果用上文所說的五種樂器尋求和諧而沒有得到，那是因為與聽者的習慣相悖。）

如果演奏的是鄭國、衛國的音樂，吟唱的是世俗的歌謠，曲調符合當時的習俗，韻律與巴地的歌聲相合，那麼聽的人即使沒有教導也能自然而然地知道它們是和諧的，這是為什麼呢？這是因為符合他們所瞭解的。（鄭、衛的歌曲，是淫靡的音樂，符合世俗的習慣。如同巴地的歌聲，人們知道和諧而且數量眾多，這是為什麼呢？這是因為順應了他們所瞭解的。）

而且舜（Shun，古代部落聯盟首領）和禹（Yu，古代部落聯盟首領）這樣的君主，可以說是聖人了，楊朱（Yang Zhu，戰國時期思想家）卻跟在後面詆譭他們（仇，是怨恨、誹謗的意思。《列子》中記載，楊朱說：『舜在河陽耕田，在雷澤製陶，四肢沒有片刻安寧，口腹沒有美味佳餚。父母不愛他，弟妹不親近他。三十歲才結婚沒有告知父母。等到接受堯的禪讓，年紀已經大了，智慧也衰退了。商均不成器，禪位給禹。憂愁地直到死去，這是天人中最窮困的人啊。』鯀（Gun，傳說中禹的父親）治理水土，沒有成功，被處死在羽山。禹繼承父業，以怨恨為事業，只顧治理水土，兒子出生沒有去探望，路過家門沒有進去。身體偏癱，手腳長滿老繭。等到接受舜的禪讓，住在簡陋的宮室裡，憂愁地直到死去，這是天人中最憂苦的人啊。』）。

仲尼（Zhongni，孔子的字）的德行，可以說是仁義了，桓魋（Huantui，宋國司馬）卻跟在後面想要加害他（《論語》記載桓魋想要加害孔子，孔子說：『天賦予我德行，桓魋能把我怎麼樣？』）。

魯國的臧倉（Zang Cang，魯國人）詆譭、離間孟子（Mengzi，戰國時期思想家）（孟子說：『臧氏的兒子，怎麼能使我不遇到明主呢？』）。

公伯寮（Gongboliao，魯國人）誣陷仲由（Zhong You，即子路，孔子的學生）（愬，是誣陷、誹謗的意思。公伯寮是魯國人。仲由就是子路。《論語》記載：『伯寮在季孫那裡誣陷子路。』）。

他們這樣做就像仰面朝天吐唾沫，只是玷污了自己的臉罷了（用楊朱詆譭舜和禹，桓魋加害孔子，臧倉詆譭孟子，公伯寮誣陷子路等事，比喻客人詆譭佛，和仰面朝天吐唾沫，只是玷污自己臉的行為有什麼區別呢？）。

【English Translation】 English version: This is because it does not conform to the listener's habits. (If the five musical instruments mentioned above are used to seek harmony but are not obtained, it is because they are contrary to the listener's habits.)

If the music of Zheng (Zheng, a state during the Zhou Dynasty) and Wei (Wei, a state during the Zhou Dynasty) is played, and secular ballads are sung, the melody conforms to the customs of the time, and the rhythm matches the songs of Ba (Ba, an ancient state in China), then the listener will naturally know that they are harmonious even without being taught. Why is this? This is because it conforms to what they know. (The songs of Zheng and Wei are lewd music, which conforms to secular habits. Like the songs of Ba, people know harmony and there are many of them. Why is this? This is because it conforms to what they know.)

Moreover, rulers like Shun (Shun, a leader of the ancient tribal alliance) and Yu (Yu, a leader of the ancient tribal alliance) can be said to be sages, but Yang Zhu (Yang Zhu, a thinker during the Warring States period) followed behind to slander them (Chou means resentment and slander. The Liezi records that Yang Zhu said: 'Shun plowed in Heyang and made pottery in Leize. His limbs had no peace for a moment, and his mouth and stomach had no delicious food. His parents did not love him, and his younger siblings were not close to him. He married at the age of thirty without informing his parents. When he received the abdication of Yao, he was already old and his wisdom had declined. Shang Jun was incompetent and abdicated to Yu. He died in sorrow. This is the poorest person among heaven and men.' Gun (Gun, the legendary father of Yu) governed the water and soil but failed and was executed on Yushan. Yu inherited his father's business and took resentment as his career, only caring about governing the water and soil. He did not visit his son when he was born and did not enter his home when he passed by. His body was paralyzed, and his hands and feet were covered with calluses. When he received the abdication of Shun, he lived in a simple palace and died in sorrow. This is the most distressed person among heaven and men.').

The virtue of Zhongni (Zhongni, Confucius's courtesy name) can be said to be benevolence, but Huan Tui (Huantui, a Sima of the State of Song) followed behind to harm him (The Analects records that Huan Tui wanted to harm Confucius, and Confucius said: 'Heaven has endowed me with virtue, what can Huan Tui do to me?').

Zang Cang (Zang Cang, a person from the State of Lu) of Lu slandered and alienated Mencius (Mengzi, a thinker during the Warring States period) (Mencius said: 'How can the son of Zang make me not meet a wise ruler?').

Gongboliao (Gongboliao, a person from the State of Lu) falsely accused Zhong You (Zhong You, also known as Zilu, a student of Confucius) (Suo means false accusation and slander. Gongboliao was a person from the State of Lu. Zhong You is Zilu. The Analects records: 'Boliao slandered Zilu to Ji Sun.').

What they do is like spitting at the sky, only soiling their own faces (Using Yang Zhu's slander of Shun and Yu, Huan Tui's harm to Confucius, Zang Cang's slander of Mencius, and Gongboliao's false accusation of Zilu, etc., to compare the guest's slander of the Buddha, what is the difference from spitting at the sky, only soiling one's own face?).

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也)。

夫聽樂者。聞清商而為之宮角。過不在於扣弦而聞之不審也。求玉者。見和璧而為之珷玞。賤非關於至寶而見者不明也(和璧。史記。卡和得荊山之璞。進楚文王武王。二王皆刖足。後進成王。使玉人琢之。果得美玉。號連城之寶。珷玞似玉之石也。若將和璧為珷玞者。非干玉賤乃見者不明也)。

神蛇能斷而復續。不能使人不斷也(異物誌云神蛇斷而復續)靈龜審人之禍福。自不免刳剔之災(列子。宋元君夢人被髮曰。予被清江河伯之所漁。請君救之。覺而外巡。果見網得白龜圓五尺。君欲活之卜者曰。龜有七十二鉆。以卜吉兇。如此則雖能卜人之禍福。不能自免刳剔之災患)。

至道恢弘。聖人極唱。出世妙典。非俗所知。不為譽者貴而毀者賤(大聖教典。下以稱譽而貴譭謗而賤)。

行不行時也(行與不行各有其時。若孔子不得君師之位也)。

信不信機也(信與不信唯在機會。若盜跖不受孔子之化也)。

譬如荷鍤以平太行。抱石而塞巨浸。其于功也。不亦勞乎(巨浸海也。客之謗佛。譬如有人負荷鍤钁欲要平治太行之山。抱取塊石。而要塞填大海。為此之功力者。不亦勞而難乎)。

隨宜第十五(此篇隨順合宜而答。后曰隨宜)

客曰。子言佛

【現代漢語翻譯】 現代漢語譯本： 聽音樂的人，聽到清商之音卻認為是宮角之音，這不是琴絃的問題，而是聽的人沒有仔細分辨。（求）玉的人，看到和氏璧（hé shì bì，春秋時期楚國得到的一塊美玉，價值連城）卻認為是珷玞（wǔ fū，一種似玉的石頭），這並非寶玉低賤，而是看的人不明智。（如果）將和氏璧看作珷玞，不是因為玉的價值降低，而是因爲鑑賞者不明智。 神蛇能夠斷裂后復原，卻不能使人免於被斬斷的命運。（《異物誌》記載神蛇斷裂后可以復原）靈龜能預知人的禍福，卻不能避免自身被剖開的災難。（《列子》記載，宋元君夢見有人披散著頭髮說：『我是被清江河伯捕撈的人，請您救救我。』醒來后外出巡視，果然看見有人用網捕到一隻五尺大的白龜。元君想放生它，占卜的人說：『龜有七十二個鉆孔，用來占卜吉兇。』像這樣，即使能佔卜別人的禍福，也不能避免自身被剖開的災難）。 至高的大道是恢弘廣大的，聖人極力地宣揚它。這出世的精妙典籍，不是世俗之人所能理解的。它不會因為讚譽它的人多就顯得高貴，也不會因為詆譭它的人多就顯得低賤。（偉大的聖人教典，不會因為稱讚它的人多就顯得高貴，也不會因為詆譭它的人多就顯得低賤）。 行動與否，在於時機。（行動與不行動，各有其時機。例如孔子沒有得到君王的任用）。 相信與否，在於機緣。（相信與不相信，全在於機會。例如盜跖不接受孔子的教化）。 譬如拿著鋤頭去剷平太行山，抱著石頭去填塞巨大的海洋，對於成功來說，不是太勞累了嗎？（巨浸指大海。客人您誹謗佛法，就像有人扛著鋤頭想要剷平太行山，抱著石頭想要填塞大海，這樣做，不是太勞累而且難以成功了嗎）。 隨宜第十五（這一篇隨順合適的情形來回答問題，後面也稱為隨宜）。 客人說：您說佛

【English Translation】 English version: Those who listen to music mistake the clear 'shang' (清商, a musical mode) for 'gong' and 'jiao' (宮角, other musical modes). The fault lies not in the strings, but in the listener's lack of discernment. Those who seek jade mistake the 'He's Bi' (和氏璧, a priceless jade disc) for 'wufu' (珷玞, a jade-like stone). The low value is not due to the precious jade itself, but to the observer's lack of insight. (If) 'He's Bi' is regarded as 'wufu', it is not because the jade's value has diminished, but because the appraiser is unwise. The divine snake can break and regenerate, but it cannot prevent people from being severed. (The 'Record of Strange Things' says that the divine snake can regenerate after being broken.) The spiritual turtle can foresee people's fortunes and misfortunes, but it cannot avoid the calamity of being disemboweled. (The 'Liezi' records that Duke Yuan of Song dreamed of a person with disheveled hair saying, 'I am being fished for by the River God of the Qingjiang River. Please save me.' Upon waking, he went out and saw someone catching a five-foot-wide white turtle in a net. The Duke wanted to release it, but the diviner said, 'The turtle has seventy-two drill holes for divination.' Thus, even if it can divine the fortunes and misfortunes of others, it cannot avoid the calamity of being disemboweled itself.) The supreme Dao (道, the Way) is vast and expansive, and the sages extol it to the utmost. This transcendent and wondrous scripture is not understood by ordinary people. It is not ennobled by those who praise it, nor is it debased by those who slander it. (The great sage's teachings are not ennobled by those who praise them, nor are they debased by those who slander them.) Whether to act or not depends on the timing. (Acting or not acting each has its own time. For example, Confucius did not obtain a position from a ruler.) Whether to believe or not depends on the opportunity. (Believing or not believing depends entirely on the opportunity. For example, Robber Zhi (盜跖, a notorious bandit) did not accept Confucius's teachings.) It is like carrying a hoe to level Mount Taihang (太行山, a mountain range) or carrying a stone to fill the vast ocean. For success, isn't it too laborious? (The vast ocean refers to the sea. Your slander of Buddhism is like someone carrying a hoe wanting to level Mount Taihang, or carrying a stone wanting to fill the sea. Isn't this effort too laborious and difficult to succeed?) 'Following Appropriateness,' Chapter Fifteen (This chapter answers questions by following appropriate circumstances; it is also called 'Following Appropriateness' later on.) The guest said: You say that Buddha

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教。義高嵩泰。理浚江海。文同翻錦。句若揀金。奚不以佛經答吾所問。而復以詩書合異於同耶。

妙明曰。牟子云。渴者不必投江海而飲。饑者不必待敖倉而飽。道為智者設。辯為達者通。書為曉者傳。事為見者明。吾以子知其意故引而申之。若說佛經以答吾子。譬如盲者耀五色。聾者奏五音也。且師襄師文伯牙瓠巴叔夜。古之善鼓琴者。其學雖切。不能成無弦之曲(列子。瓠巴鼓琴而鳥舞魚躍。師襄乃師文之師也。但能撫琴。當春之時。扣商弦以召南呂八月之令。涼風忽至。草木成實。及秋而扣角弦以激夾鐘。乃二月節令。而溫風徐回。草木發榮。盛當夏而扣羽弦以召黃鐘。乃十一月節令。霜雪交下。川池暴烈。及冬而扣徴弦以激甤賓。五月節令。而陽光盛烈。堅冰立散。將終命扣宮而總四弦則景風翔慶雲浮。甘露降醴泉涌。然此善操而不能成無弦之曲調也)。

甘𪚱飛衛紀昌逢蒙蒲且子。古之善射者。其藝雖神。不能彀無弦之弓(彀古侯切。張弓也。列子。甘𪚱古之善射者。彀弓而獸伏鳥下。弟子飛衛學射甘𪚱而巧過於師。紀昌又學射于飛衛。後進其術。昌欲謀殺飛衛二人交射中路矢逢。相觸而墜于地。衛矢先盡昌有一矢。既發衛以棘刺之端。捍之而無差。其藝雖神。不能張無弦之弓)。

【現代漢語翻譯】 現代漢語譯本：

教義像高山一樣崇高，道理像江海一樣深邃。文采如同翻動的錦緞，語句好似挑選過的黃金。為什麼不用佛經來回答我所提出的問題，反而用詩書來求同存異呢？

妙明回答說：『牟子說過，口渴的人不一定要到江海去喝水，飢餓的人不一定要等待敖倉的糧食才能飽。道是為有智慧的人設立的，辯論是為通達的人開通的，書是為明白的人傳授的，事是為有見識的人闡明的。我因為知道你的心意，所以才引用詩書來進一步說明。如果用佛經來回答你，就好比讓盲人觀看五彩繽紛的顏色，讓聾子欣賞美妙的音樂。況且師襄、師文、伯牙、瓠巴、叔夜，都是古代擅長彈琴的人，他們的技藝雖然精湛，也不能彈奏出沒有琴絃的樂曲（《列子》記載，瓠巴彈琴，鳥兒跳舞，魚兒躍出水面。師襄是師文的老師，但只能彈琴。當春天的時候，彈奏商弦來召喚南呂八月的節令，涼風忽然到來，草木結出果實。到了秋天，彈奏角弦來激發夾鐘二月的節令，溫暖的風慢慢吹回，草木生長繁榮。盛夏時節，彈奏羽弦來召喚黃鐘十一月的節令，霜雪交加落下，河流池塘暴漲。到了冬天，彈奏徵弦來激發蕤賓五月的節令，陽光強烈，堅冰立刻消散。將終了時彈奏宮弦來統領四弦，則景風飛翔，慶雲飄浮，甘露降臨，醴泉涌出。然而這些人擅長彈琴，卻不能彈奏出沒有琴絃的曲調）。』

『甘蠅、飛衛、紀昌、逢蒙、蒲且子，都是古代擅長射箭的人，他們的技藝雖然神奇，也不能拉開沒有弓弦的弓（彀，讀gòu，張弓的意思。《列子》記載，甘蠅是古代擅長射箭的人，拉弓射箭，野獸就伏地不動，鳥兒就落下來。弟子飛衛向甘蠅學習射箭，技藝超過了他的老師。紀昌又向飛衛學習射箭，後來技藝更加精進。紀昌想要謀殺飛衛，兩人互相射箭，箭在半路相遇，互相碰撞而掉在地上。飛衛的箭先射完，紀昌還有一支箭，射出后，飛衛用棘刺的尖端擋住，沒有絲毫差錯。他們的技藝雖然神奇，也不能拉開沒有弓弦的弓）。』

【English Translation】 English version:

The teachings are as lofty as high mountains, and the principles as profound as rivers and seas. The literary style is like shimmering brocade, and the sentences are like carefully selected gold. Why not answer my questions with Buddhist scriptures, but instead use poetry and books to seek common ground while acknowledging differences?

Miaoming replied: 'Mouzi said, 'A thirsty person does not necessarily have to go to the river or sea to drink, and a hungry person does not necessarily have to wait for the grain from the Ao granary to be full. The Dao is established for the wise, debate is opened for the enlightened, books are transmitted for the understanding, and matters are clarified for the discerning. I use poetry and books to further explain because I know your intentions. If I were to answer you with Buddhist scriptures, it would be like showing vibrant colors to a blind person or playing beautiful music for a deaf person. Moreover, Shi Xiang, Shi Wen, Bo Ya, Hu Ba, and Shu Ye were all skilled zither players in ancient times. Although their skills were exquisite, they could not play a tune without strings (Liezi records that when Hu Ba played the zither, birds danced and fish leaped out of the water. Shi Xiang was Shi Wen's teacher, but he could only play the zither. In spring, he would play the Shang string to summon the eighth-month season of Nan Lü, and a cool breeze would suddenly arrive, and plants would bear fruit. In autumn, he would play the Jiao string to stimulate the second-month season of Jia Zhong, and a warm wind would slowly return, and plants would grow and flourish. In the height of summer, he would play the Yu string to summon the eleventh-month season of Huang Zhong, and frost and snow would fall together, and rivers and ponds would surge. In winter, he would play the Zhi string to stimulate the fifth-month season of Rui Bin, and the sunlight would be strong, and the solid ice would immediately melt. When about to finish, he would play the Gong string to command the four strings, and auspicious winds would fly, celebratory clouds would float, sweet dew would descend, and sweet springs would gush forth. However, these people were skilled at playing the zither, but they could not play a tune without strings).'

'Gan Ying, Fei Wei, Ji Chang, Feng Meng, and Pu Qiezi were all skilled archers in ancient times. Although their skills were miraculous, they could not draw a bow without a string (彀, pronounced gòu, means to draw a bow. Liezi records that Gan Ying was a skilled archer in ancient times. When he drew his bow and shot, wild animals would lie still and birds would fall down. His disciple Fei Wei learned archery from Gan Ying, and his skills surpassed his teacher. Ji Chang then learned archery from Fei Wei, and later his skills became even more refined. Ji Chang wanted to assassinate Fei Wei. The two shot arrows at each other, and the arrows met in mid-air, colliding and falling to the ground. Fei Wei's arrows were shot first, and Ji Chang had one arrow left. After shooting it, Fei Wei used the tip of a thorn to block it, without the slightest error. Although their skills were miraculous, they could not draw a bow without a string).'

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狐貈(音鶴)。

雖溫。不能暖無氣之人(狐貈皮毛雖溫暖。不能暖死而無氣之人)。

水土雖澤。不能秀無根之木(水土雖然潤澤。難發秀無根之木)。

佛法雖懿。不注薄信之耳(佛法雖然懿美。而不能化匯入不信人之耳)。

子之通道未篤。故多惑志。吾安敢以大聖微旨答子之問耶。昔公明儀為牛彈清角之操(清角者牛耳。不能聞聲。唯以角聽。故云彈清角之操也)。

伏食如故。非牛之不聞。不合其耳也(其牛低首而食草如故)。

轉為虻蟲之聲犢子之鳴(轉為操虻蟲飛來之聲。又操犢子尋母鳴聲)。

牛即掉尾奮耳。蹀躞而聽者何也。蓋適其所知也(蹀躞蹄動貌。牛聞此聲遂乃掉動其尾奮立兩且。四足皆動。如此聽之者何為也。大概順其所知者也蹀音牃躞音泄)。

以是故。吾以詩書曉子矣(不用佛經答。因子曉達六經諸子。是以引之。使子易曉)。

優劣第十六(此篇謂王喬簫史與摩騰竺法比之勝弱。故曰優劣)

客曰。王喬簫史仙也(王喬後漢人。為葉縣令。每顯神異。乘鳧而往來。簫史秦穆公時人。善吹簫。夫婦隨鳳凰而飛去)。

摩騰竺法蘭僧也。其道等乎(客謂。此二仙二僧。其道德亦有等乎)。

妙明曰。止乎(

【現代漢語翻譯】 現代漢語譯本 狐貈（hú huan，一種毛皮溫暖的動物）。

即使狐貈的皮毛溫暖，也不能溫暖沒有氣息的人（狐貈的皮毛雖然溫暖，卻不能溫暖已經死亡而沒有氣息的人）。

即使水土肥沃，也不能使沒有根的樹木生長（水土雖然潤澤，卻難以使沒有根的樹木生長）。

即使佛法精妙，也不能注入不相信的人的耳朵（佛法雖然懿美，卻不能化導進入不相信的人的耳朵）。

你對道的信念還不堅定，所以常常被迷惑。我怎麼敢用大聖微妙的旨意來回答你的問題呢？從前公明儀為牛彈奏清角之樂（清角，牛用角聽聲音，因為牛的耳朵聽不見，所以說彈奏清角之樂）。

牛依舊低頭吃草，這並不是牛沒有聽見，而是不合它的心意（那牛依舊低著頭吃草）。

後來（公明儀）轉而模仿虻蟲飛的聲音和牛犢尋找母親的叫聲（轉而演奏虻蟲飛來的聲音，又演奏牛犢尋找母親的鳴叫聲）。

牛就搖動尾巴，豎起耳朵，來回走動著聽，這是為什麼呢？大概是因為適合它所瞭解的（蹀躞是蹄子移動的樣子。牛聽到這種聲音，就搖動尾巴，豎起耳朵，四隻腳都動起來。這樣聽的原因是什麼呢？大概是順應它所瞭解的。蹀音dié，躞音xiè）。

因此，我用詩書來開導你（不用佛經來回答，因為你通曉六經諸子，所以用這個來引導你，使你容易明白）。

優劣第十六（這一篇說的是王喬、簫史與摩騰、竺法蘭相比，誰更勝一籌，所以叫做優劣）。

客人說：『王喬、簫史是仙人（王喬是後漢人，擔任葉縣縣令，常常顯現神異，乘坐野鴨往來。簫史是秦穆公時的人，擅長吹簫，夫婦二人跟隨鳳凰飛走了）。

摩騰、竺法蘭是僧人。他們的道相等嗎？』（客人說：『這兩個仙人，這兩個僧人，他們的道德也相等嗎？』）

妙明說：『停止吧！』

【English Translation】 English version Hú huàn (a kind of animal with warm fur).

Although the fur of the hú huàn is warm, it cannot warm a person without breath (Although the fur of the hú huàn is warm, it cannot warm a dead person without breath).

Although the soil is fertile, it cannot make a tree without roots grow (Although the soil is moist and fertile, it is difficult to make a tree without roots grow).

Although the Buddha's teachings are exquisite, they cannot enter the ears of those who do not believe (Although the Buddha's teachings are beautiful, they cannot transform and guide the ears of those who do not believe).

Your belief in the Dao is not yet firm, so you are often confused. How dare I answer your question with the subtle meaning of the Great Sage? Once upon a time, Gongming Yi played the Qingjiao music for a cow (Qingjiao, the cow uses its horns to hear sounds, because the cow's ears cannot hear, so it is said to play the Qingjiao music).

The cow still lowered its head to eat grass. It was not that the cow did not hear it, but that it did not suit its mind (That cow still lowered its head to eat grass).

Later, (Gongming Yi) turned to imitate the sound of gadflies flying and the sound of calves looking for their mothers (Turned to play the sound of gadflies flying, and also played the sound of calves looking for their mothers).

The cow wagged its tail, pricked up its ears, and walked back and forth to listen. Why is this? Probably because it suits what it knows (Diéxiè is the appearance of the hooves moving. When the cow hears this sound, it wags its tail, pricks up its ears, and all four feet move. What is the reason for listening like this? Probably it conforms to what it knows. Dié is pronounced dié, xiè is pronounced xiè).

Therefore, I use poetry and books to enlighten you (I don't use Buddhist scriptures to answer, because you are familiar with the Six Classics and various philosophers, so I use this to guide you, so that you can easily understand).

Superiority and Inferiority, Chapter Sixteen (This chapter talks about comparing Wang Qiao and Xiao Shi with Moteng and Zhu Falan, who is better, so it is called Superiority and Inferiority).

The guest said: 'Wang Qiao and Xiao Shi are immortals (Wang Qiao was a person of the Later Han Dynasty, serving as the magistrate of Ye County, often showing supernatural abilities, riding wild ducks back and forth. Xiao Shi was a person of the Qin Mugong era, skilled at playing the xiao, and the couple flew away with the phoenix).

Moteng and Zhu Falan are monks. Are their Daos equal?' (The guest said: 'These two immortals, these two monks, are their morals also equal?')

Miaoming said: 'Stop!'

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且止也)。

幸以晏然。吾不欲平地起風波之千丈也(不當得而得曰幸。幸以無事坐。卻論其優劣高低。則正是無風起浪)。

客曰。愿略舉似啟吾茆塞(啟開也。客謂略少舉似法。要開我胸中茆塞)。

妙明曰。夫行舟者識水之淺深(行舟者。要識水勢之深淺)。

控御者知地之高下(御車者須要知地之曲直高低也)。

學道者達人之優劣(學道者之人。要通達為師之勝弱也。若不分優劣。則不明人之邪正也)。

吾尋常方袍釋子(我乃是尋常著寬服之僧)。

管窺可隘(如筆管之明可窺。隘而不足洞明也)。

牆面無知(無學無知者如面牆)。

但以爝火之光照燭無遠(爝火者。小火把也。謙曰。我若火把。小光用照于夜。則其照燭明亮莫之能遠)。

何敢評先德升降之道乎(升降者。高低也。既如管窺爝火。焉敢評論先輩)。

然以蒲牢含響。為長鯨扣之。則莫得悶其聲也(海有大魚名鯨。海島有獸名蒲牢。蒲牢畏鯨。鯨一躍蒲牢輒大鳴吼。故鐘上鑄蒲牢之形。擊鐘之木。以為鯨魚之形。故問者如鯨。答者如蒲牢之應聲也)。

悲夫。桀紂之犬足以吠堯(謚法。翼善博聖曰堯。又善行德義曰堯。悲夫。嘆辭也。桀紂昏主。舜堯聖君

【現代漢語翻譯】 現代漢語譯本： （停頓，結束語）。

慶幸能夠安然無事。我不希望在平靜的地方掀起千丈高的風浪（不應該得到卻得到了叫做『幸』。慶幸能夠無事安坐，卻去評論別人的優劣高低，這正是無風起浪）。

客人說：希望您能稍微舉例說明，開啟我的閉塞之處（啟，開啟。客人說稍微舉例說明一些佛法，想要開啟我胸中的閉塞）。

妙明說：駕船的人要識別水流的深淺（駕船的人，需要識別水勢的深淺）。

駕車的人要知道地勢的高低（駕車的人必須要知道地勢的彎曲和高低）。

學道的人要通達他人的優劣（學道的人，要通達作為老師的人的優劣強弱。如果不分辨優劣，就不明白人的邪正）。

我只是一個平常的僧人（我乃是平常穿著寬大僧袍的僧人）。

所見如管中窺視，非常狹隘（如同用筆管看東西一樣，所見狹隘而不能完全明白）。

如同面對墻壁一樣，一無所知（沒有學問沒有見識的人就像面對墻壁一樣）。

但我願意用小火把的光芒來照亮，即使微弱也能照得很遠（爝火，小火把。謙虛地說，我像一個小火把，用微弱的光芒在夜晚照亮，那麼它的光亮也能照到很遠的地方）。

怎麼敢評論先輩大德的修行境界高低呢（升降，高低。既然像管中窺視、小火把的光芒一樣，怎麼敢評論先輩的修行境界呢）。

然而，如果像蒲牢一樣含著聲音，被長鯨撞擊，就不能不發出聲音（海里有一種大魚叫鯨，海島上有一種野獸叫蒲牢。蒲牢害怕鯨魚，鯨魚一跳躍，蒲牢就會大聲鳴叫。所以在鐘上鑄造蒲牢的形狀，敲鐘的木頭做成鯨魚的形狀。所以提問的人像鯨魚，回答的人就像蒲牢一樣應聲）。

可悲啊！桀紂的狗也能對著堯叫（謚號，翼善博聖叫做堯，又說善行德義叫做堯。悲夫，嘆息的詞語。桀紂是昏庸的君主，舜堯是聖明的君主）。

【English Translation】 English version: And stop here.)

Fortunately, I am at peace. I do not wish to stir up a thousand-丈 (zhang, a unit of length) wave on flat ground (to obtain what one should not is called 'fortunate'. Fortunate to sit idly, yet to discuss the merits and demerits, the high and low, is precisely stirring up waves where there is no wind).

The guest said: 'I wish you would briefly illustrate to open my blocked mind' (啟 (qǐ) means to open. The guest said to briefly illustrate the Dharma, wanting to open the blockage in my chest).

Miaoming said: 'The one who navigates a boat knows the depth of the water' (The one who navigates a boat needs to know the depth of the water's current).

'The one who controls a carriage knows the height of the ground' (The one who drives a carriage must know the curves, heights, and lows of the ground).

'The one who studies the Dao (道, the Way) understands the merits and demerits of others' (The one who studies the Dao must understand the strengths and weaknesses of those who are teachers. If one does not distinguish between merits and demerits, then one will not understand the right and wrong of people).

I am just an ordinary Sh釋 (Shì, Buddhist surname) monk in a robe (I am just an ordinary monk wearing a wide robe).

My view is as narrow as looking through a tube (Like looking through a pen tube, the view is narrow and insufficient to fully understand).

Like facing a wall, I am ignorant (Those without learning and knowledge are like facing a wall).

But I am willing to use the light of a torch to illuminate, even if it is weak, it can still shine far (爝火 (jué huǒ) is a small torch. Humbly saying, I am like a small torch, using a weak light to illuminate the night, then its light can shine far).

How dare I comment on the levels of attainment of the virtuous predecessors (升降 (shēng jiàng) means high and low. Since I am like looking through a tube and the light of a torch, how dare I comment on the levels of attainment of the virtuous predecessors).

However, if like a Púláo (蒲牢, a mythical sea dragon) containing a sound, it is struck by a long whale, then it cannot help but make a sound (In the sea, there is a large fish called a whale, and on the island, there is a beast called Púláo. Púláo fears whales, and when a whale jumps, Púláo will roar loudly. Therefore, the shape of Púláo is cast on the bell, and the wood for striking the bell is made into the shape of a whale. So the one who asks is like a whale, and the one who answers is like Púláo responding to the sound).

Alas! The dogs of Jie (桀, a tyrant) and Zhou (紂, a tyrant) can also bark at Yao (堯, a sage king) (Posthumous title, 翼善博聖 (yì shàn bó shèng) is called Yao, and also said that善行德義 (shàn xíng dé yì) is called Yao. Alas, an exclamation. Jie and Zhou were foolish rulers, and Shun (舜, a sage king) and Yao were wise rulers).

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。桀紂之犬雖識其主。不知主之昏。然堯舜雖明。犬不知聖明。故吠之。佛喻堯謗者喻犬)。

楊墨之徒足以謗舜。然居今之俗。多以同群逐塊。罔審聖道階乎上下而於戡弱(戡苦耽切。伐也。謗毀也。謚法仁聖威明曰舜。列子。楊朱謗舜。今以佛喻舜謗者。喻楊朱。居今常俗喻群狗。狗見人丟去磚土之塊。逐而趕之也。言客無能評審聖道有階級上下而不同。及於戡勝弱劣之不等乎)。

懵然無辯(懵莫紅切。心暗昏而不能辯別于高下也)。

縱有懷其藻鑒評。而詣其實者。而於叢惑。奚能允哉(藻凈也。鑒鏡也。叢音從。今之有人。縱然明達如凈鏡。評論詣至於真實無妄之處。而叢叢之眾皆以迷惑。何能允信至於聖人之大道哉)。

居吾將告汝(令客坐而告語之)。

夫騰蘭之為僧也。道窮四諦。智皎三明(其智慧皎然明白有三。一宿住智正明。二生死智正明。三漏盡智正明也)。

獲六神通。具八解脫。能飛行往來改易形體(飛行往來者神通也。改易者。變化也。形體乃身形體貌也)。

或成老耄(說文曰。七十曰老。曲禮曰。八十九十歲曰耄)。

或示孺孩(說文曰。會行而食乳曰孺始生曰孩)。

或滅或生(或現死滅或現生存)。

延促自在

【現代漢語翻譯】 現代漢語譯本： 桀紂的狗雖然認識它們的主人，卻不知道主人的昏庸。然而堯舜雖然聖明，狗卻不知道他們的聖明，所以才會對著他們吠叫。（佛陀好比堯舜，誹謗者好比狗）。 楊朱、墨翟之流足以誹謗舜。然而現今的世俗之人，大多像一群狗一樣追逐瓦塊，不審察聖道有高下之分，以及辨別勝者與弱者的不同（戡，有攻打、誹謗之意。舜，謚號為仁聖威明。楊朱誹謗舜。現在用佛陀比喻舜，誹謗者比喻楊朱。現今的世俗之人好比一群狗。狗看見人丟瓦塊，就追逐它。意思是說客人沒有能力評判聖道有階級高下之分，以及辨別勝者與弱者的不同）。 心智昏昧而不能分辨高下。 縱然有人懷有明鏡般的智慧來評論，並且探求事物的真實，但是在眾人的迷惑之下，又怎麼能被信服呢？（藻，純凈。鑒，鏡子。縱然現在有人像明鏡一樣明察，評論能夠達到真實無妄的境地，但是眾多迷惑的人們，又怎麼能相信聖人的大道呢）。 請坐下，我將告訴你。 騰蘭作為僧人，已經通達四諦，智慧明亮如三明（他的智慧皎潔明白，具有三種光明：一、宿住智正明，二、生死智正明，三、漏盡智正明）。 獲得了六神通，具備八解脫，能夠飛行往來，改變形體（飛行往來是神通，改變是變化，形體是身形體貌）。 或者顯現為老耄之態（《說文》說：七十歲叫做老。《曲禮》說：八十九十歲叫做耄）。 或者示現為幼兒（《說文》說：會行走而吃奶叫做孺，剛出生叫做孩）。 或者示現滅亡，或者示現生存。 壽命長短可以自在掌控。

【English Translation】 English version: The dogs of Jie (last ruler of the Xia dynasty, known for his tyranny) and Zhou (last ruler of the Shang dynasty, also known for his tyranny) may recognize their masters, but they do not understand their masters' folly. However, even though Yao (a legendary sage king) and Shun (another legendary sage king) were wise, the dogs did not know their wisdom, so they barked at them. (The Buddha is likened to Yao and Shun, and the slanderers are likened to dogs). The followers of Yang Zhu (a Chinese philosopher) and Mo Di (another Chinese philosopher) were enough to slander Shun. However, most people in today's world are like a pack of dogs chasing after clods of earth, not examining the sacred path with its levels of superiority and inferiority, and not distinguishing between the strong and the weak (戡 means to attack or slander. Shun, his posthumous title means benevolent, sage, majestic, and wise. Yang Zhu slandered Shun. Now the Buddha is used as a metaphor for Shun, and the slanderers are used as a metaphor for Yang Zhu. The common people of today are like a pack of dogs. When dogs see people throwing clods of earth, they chase after them. It means that the guest is not able to judge the sacred path with its levels of superiority and inferiority, and to distinguish between the strong and the weak). Being ignorant and unable to distinguish between high and low. Even if someone has the wisdom of a clear mirror to comment and explore the truth of things, how can they be believed amidst the confusion of the crowd? (藻 means pure. 鑒 means mirror. Even if someone today is as insightful as a clear mirror, and their comments can reach a state of truthfulness and non-deception, how can the multitude of confused people believe in the great path of the sage?). Please sit down, and I will tell you. Teng Lan, as a monk, has mastered the Four Noble Truths and his wisdom is as bright as the Threefold Knowledge (his wisdom is clear and bright, possessing three kinds of light: 1. Knowledge of past lives, 2. Knowledge of the cycle of birth and death, 3. Knowledge of the extinction of outflows). He has attained the Six Supernatural Powers and possesses the Eight Deliverances, enabling him to fly freely, transform his form (flying freely is a supernatural power, transforming is a change, and form is the physical appearance). Or he may appear as an old man (《Shuowen》 says: Seventy years old is called 'old'. 《Quli》 says: Eighty or ninety years old is called '耄'). Or he may appear as an infant (《Shuowen》 says: Able to walk and eat milk is called '孺', newly born is called '孩'). Or he may appear to die, or he may appear to live. He can freely control the length of his life.

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(延長也。促短也。既有神通。長短隨意也)。

又能撼天地(搖撼則動于天地)。

移山嶽(改變遷移山嶽)。

覆江海(翻江覆海)。

入水火(入水不溺。入火不燒)。

千變萬化。不可窮極(荀子云。改其舊質。謂之變。易其形貌謂之化如此千變萬化無有窮盡)。

以定力所資。無施不克(克能也。其神通妙用。蓋由定慧之力。無施為而無有不能)。

頗有生逢供養者。而於見世能財能壽能貴矣(若摩騰竺法蘭之妙用。一切有生逢之而供養。則現世今生與之財寶。乃至長壽尊貴矣)。

豈直與乘鳧跨鳳者。同日而語也(如此神聖。豈直與駕鳧鳥騎鸞鳳千年不死之鬼。比類而論哉)。

夫三桓之與三王(以此比之。史記。三桓者孟孫季孫叔孫也。皆桓公之後也。三王者夏商周三代聖君也。以王喬簫史喻三桓。摩騰竺法喻三王也)。

五霸之與五帝(史記。五霸者。齊桓晉文秦穆宋襄楚莊是也。五帝者。少昊顓頊高辛唐堯虞舜是也。以五帝喻摩騰法蘭。五霸喻王喬簫史也)。

是皆君也。而無階乎(然五霸五帝。皆即君位。高低豈無階級乎)。

陽貨之與仲尼(陽貨季氏家臣也。孔子乃千古文章之祖。萬代帝王之師也)。

楊

【現代漢語翻譯】 現代漢語譯本 （延長壽命，縮短時間。既然有了神通，就能隨意控制長短。）

又能撼動天地（搖撼就能使天地動搖）。

移動山嶽（改變和遷移山嶽）。

傾覆江海（翻轉江河，傾覆大海）。

進入水火（入水不會被淹，入火不會被燒）。

千變萬化，不可窮盡（《荀子》說：『改變其舊有的本質，叫做變；改變其形貌，叫做化。』像這樣千變萬化，沒有窮盡）。

憑藉定力所資助，沒有不成功的（克，是能夠的意思。這種神通妙用，大概是由於定慧的力量，沒有施為而不能成功的）。

如果有人有幸遇到並供養他們，那麼在現世就能得到財富、壽命和尊貴（如果有人遇到Kāśyapa Mātaṅga (迦葉摩騰)和 Dharmaratna (竺法蘭)的妙用，並供養他們，那麼現世今生就能得到財寶，乃至長壽和尊貴）。

難道能和那些騎著野鴨、跨著鳳凰的人相提並論嗎（如此神聖，難道能和那些駕著野鴨、騎著鸞鳳，活了千年不死的鬼相比論嗎）？

三桓和三王（用這個來作比較。《史記》記載，三桓指的是孟孫、季孫、叔孫，都是魯桓公的後代。三王指的是夏、商、週三代的聖君。用王喬和蕭史比喻三桓，用Kāśyapa Mātaṅga (迦葉摩騰)和 Dharmaratna (竺法蘭)比喻三王）。

五霸和五帝（《史記》記載，五霸指的是齊桓公、晉文公、秦穆公、宋襄公、楚莊王。五帝指的是少昊、顓頊、高辛、唐堯、虞舜。用五帝比喻Kāśyapa Mātaṅga (迦葉摩騰)和 Dharmaratna (竺法蘭)，用五霸比喻王喬和蕭史）。

他們都是君主，難道沒有等級嗎（然而五霸和五帝，都是君主，高低難道沒有等級嗎）？

陽貨和仲尼（陽貨是季氏的家臣，孔子是千古文章的祖師，萬代帝王的老師）。

【English Translation】 English version (Extending life and shortening time. Since one possesses supernatural powers (Śiva), one can control length at will.)

Moreover, they can shake heaven and earth (shaking can cause heaven and earth to move).

Move mountains (change and move mountains).

Overturn rivers and seas (turn over rivers and overturn seas).

Enter water and fire (entering water will not drown, entering fire will not burn).

With countless transformations, they are inexhaustible (Xunzi said: 'Changing its old essence is called transformation; changing its appearance is called change.' Like this, there are countless transformations without end).

Relying on the support of meditative concentration (Dhyana), there is nothing that cannot be accomplished (accomplishment means being able to. These miraculous uses of supernatural powers are probably due to the power of concentration and wisdom (Prajna), there is no action that cannot be accomplished).

If someone is fortunate enough to encounter and make offerings to them, then in this present life they can gain wealth, longevity, and honor (If someone encounters the wonderful abilities of Kāśyapa Mātaṅga (迦葉摩騰) and Dharmaratna (竺法蘭), and makes offerings to them, then in this present life they can gain wealth, and even longevity and honor).

How can they be compared to those who ride wild ducks and phoenixes (How can such sacred beings be compared to those ghosts who ride wild ducks and phoenixes and live for thousands of years)?

The Three Huan and the Three Kings (using this as a comparison. The 'Records of the Grand Historian' records that the Three Huan refer to Mengsun, Jisun, and Shusun, all descendants of Duke Huan of Lu. The Three Kings refer to the sage rulers of the Xia, Shang, and Zhou dynasties. Wang Qiao and Xiao Shi are used to symbolize the Three Huan, and Kāśyapa Mātaṅga (迦葉摩騰) and Dharmaratna (竺法蘭) are used to symbolize the Three Kings).

The Five Hegemons and the Five Emperors (The 'Records of the Grand Historian' records that the Five Hegemons refer to Duke Huan of Qi, Duke Wen of Jin, Duke Mu of Qin, Duke Xiang of Song, and King Zhuang of Chu. The Five Emperors refer to Shaohao, Zhuanxu, Gaoxin, Tang Yao, and Yu Shun. The Five Emperors are used to symbolize Kāśyapa Mātaṅga (迦葉摩騰) and Dharmaratna (竺法蘭), and the Five Hegemons are used to symbolize Wang Qiao and Xiao Shi).

They are all rulers, but are there no ranks (However, the Five Hegemons and the Five Emperors are all rulers, are there no ranks of high and low)?

Yang Huo and Confucius (Yang Huo was a retainer of the Ji family, Confucius was the ancestor of all writings throughout the ages, and the teacher of emperors for all generations).

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墨之與荀孟(孟子曰。楊朱但知愛身而不知有致身之義。故無君也。墨翟兼愛而無差等。視親亦于眾人無異。是無父也。故無父無君則人道絕滅也)。

是皆儒也。而無梯乎。徐福之與河上(秦紀。徐福為道士習仙。秦始皇令赍童男童女海上求神仙不死之藥。舟于海中巡致湮溺。河上者。河上公也。漢文帝。以師禮之)。

關尹之與老聃(史記。列仙傳。函谷關令尹喜。乃周之大夫老子西遊至關受道德二篇)。

是皆道也。而無降乎(徐福尹喜比河上公。老子者皆言有道之士。豈無階降者乎)。

丘垤之與泰山(垤從結切螻蟻出土之塳也。泰山者。五嶽之一也。以喬史之道。比之騰蘭。亦若蟻蛭之塳比于泰山)。

行潦之與江海(行潦道上無源之水。豈能比于江海水)。

走獸之與麒麟(獐鹿等獸。豈能比于麒麟)。

飛鳥之與鳳凰(鴉雀等禽。豈能比于鳳凰)。

是皆類也。而無異乎。羊皮之與虎鞟(鞟音廓皮去毛曰鞟)。

斑纻之與綿繡(斑纻者布文斑白者。錦繡者。考工記曰。金線織文為之錦。五色彩備為之繡)。

是皆文也。而無殊乎。夫聖也凡也。凡聖二途不可濫也(孟子曰。大而化之謂之聖。韻義曰。輕微常俗謂之凡。故凡聖二途不可相

【現代漢語翻譯】 現代漢語譯本 墨子和荀子、孟子（孟子說：『楊朱只知道愛惜自身，卻不知道為道義獻身的道理，所以心中沒有君王。墨翟主張兼愛，卻沒有差等，看待親人與看待眾人沒有區別，這是心中沒有父親。所以，沒有父親沒有君王，那麼人倫道德就斷絕了。』）。

這些都是儒家人物。難道沒有高下之分嗎？徐福和河上公（《秦紀》記載：徐福是道士，學習仙術。秦始皇命令他帶領童男童女到海上尋求神仙不死之藥，在海上巡遊導致沉溺。河上公，是河上丈人，漢文帝以老師的禮節對待他）。

關尹和老聃（《史記·列仙傳》記載：函谷關令尹喜，是周朝的大夫，老子向西遊歷到達函谷關，尹喜接受了他的《道德經》上下兩篇）。

這些都是道家人物。難道沒有等級之分嗎（徐福、尹喜比河上公、老子，都是有道之士，難道沒有階梯高下之分嗎）？

小土堆和泰山（小土堆是螞蟻挖出的土堆。泰山是五嶽之一。用喬史之道，比之騰蘭，也像螞蟻的土堆比于泰山）。

路上的積水和長江大海（路上的積水是沒有源頭的水，怎麼能比得上長江大海）？

普通的走獸和麒麟（獐、鹿等獸，怎麼能比得上麒麟）？

普通的飛鳥和鳳凰（鴉、雀等禽，怎麼能比得上鳳凰）？

這些都是同類事物。難道沒有差別嗎？羊皮和虎皮（鞟，音廓，去除毛的皮革叫做鞟）。

斑布和錦繡（斑布是布面有斑白花紋的布。錦繡，《考工記》說：用金線織出花紋的叫做錦，用五種顏色具備的叫做繡）。

這些都是文采。難道沒有區別嗎？聖人和凡人，凡人和聖人是兩條道路，不可以混淆（孟子說：『偉大而能化育萬物叫做聖人。』韻義說：『輕微平常庸俗叫做凡人。』所以凡人和聖人是兩條道路，不可以互相混淆）。

【English Translation】 English version 'Mozi and Xunzi, Mencius (Mencius said: 'Yang Zhu only knew to cherish himself but did not know the principle of dedicating himself to righteousness, so he had no ruler in his heart. Mo Di advocated universal love but without distinction, treating relatives no differently from ordinary people, which means he had no father in his heart. Therefore, without father and without ruler, human morality would be cut off.')'.

These are all Confucian figures. Are there no distinctions in rank? Xu Fu and Heshang Gong (The 'Annals of Qin' records: Xu Fu was a Taoist who studied immortality. Emperor Qin Shi Huang ordered him to lead young boys and girls to the sea to seek the elixir of immortality, cruising at sea leading to drowning. Heshang Gong was the Old Man of the River, whom Emperor Wen of Han treated with the respect due to a teacher).

Guan Yin and Lao Dan (The 'Records of the Immortals' in 'Historical Records' records: Yin Xi, the gatekeeper of Hangu Pass, was a minister of the Zhou Dynasty. Laozi traveled west and arrived at Hangu Pass, where Yin Xi received his two-part 'Tao Te Ching').

These are all Taoist figures. Are there no levels (Xu Fu, Yin Xi compared to Heshang Gong, Laozi, are all virtuous people, are there no levels of hierarchy)?

A small anthill and Mount Tai (An anthill is a mound of earth dug out by ants. Mount Tai is one of the Five Great Mountains. Using the way of Qiao Shi, compared to Teng Lan, it is also like an anthill compared to Mount Tai).

Puddles on the road and the Yangtze River and the sea (Puddles on the road are water without a source, how can they compare to the Yangtze River and the sea)?

Ordinary beasts and the Qilin (Deer and other beasts, how can they compare to the Qilin)?

Ordinary birds and the Phoenix (Crows, sparrows, and other birds, how can they compare to the Phoenix)?

These are all similar things. Are there no differences? Sheepskin and tiger hide ('Kuo' pronounced, leather with the hair removed is called 'kuo').

Spotted cloth and brocade embroidery (Spotted cloth is cloth with mottled white patterns. Brocade embroidery, the 'Records of Trades' says: weaving patterns with gold thread is called brocade, using five colors is called embroidery).

These are all literary embellishments. Are there no differences? Sages and ordinary people, ordinary people and sages are two different paths, they cannot be confused (Mencius said: 'Greatness that can nurture all things is called a sage.' The 'Rhyme and Meaning' says: 'Slight, common, and vulgar is called ordinary.' Therefore, ordinary people and sages are two different paths, they cannot be confused with each other).

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濫而混同也)。

故有大聖小聖上凡下凡(凡聖各有等級)。

大聖則歸乎覺皇(覺皇即佛也故稱為大聖)。

小聖則存乎應真(即四果小聖也)。

蘭騰則吾宗小聖矣(摩騰竺法蘭。乃釋門之小聖也)。

凡者非聖之稱也。上凡則該乎天眾(上凡者。乃天民眾也)。

下凡則稱乎兆民(十億曰兆。下凡乃世間之民也)。

雖簫史之徒白日輕舉。未必與乎天眾也(與去聲參與也)。

設與亦非聖也。敢以此道而擬於聖人乎。若果以乘鸞跨鳳稱之為聖。則仲尼老聃不為聖也。夫聖者通也(夫聖人者一切通達也。非乘鸞跨鳳之稱也)。

凡者常也(凡常者尋常流俗也)。

寂然不動。感而遂通。變化無方。威靈莫測。謂之為聖(繫辭云。寂然不動心之理也。感而遂通體之用也)。

懵然而生(謂生不知來處)。

惛然而死(謂死不知去處)。

營營于衣食(營營者。往來不已之貌。謂貪衣食之人也)。

慼慼于名利(論語云君子坦蕩蕩小人常慼慼。憂慮不遂之貌。謂貪名貪利之人也)。

皆死皆生(世之常俗為貪名利衣食。皆在生死之中)。

常于生死(以生死為尋常之事)。

謂之曰凡(由此謂之凡也)。

【現代漢語翻譯】 現代漢語譯本： 因此有了大聖、小聖、上凡、下凡（凡人和聖人各有等級，不能胡亂混淆）。 大聖歸於覺皇（覺皇就是佛，所以稱為大聖）。 小聖則存在於應真（即四果阿羅漢，小聖）。 蘭騰（Kāśyapa Mātaṅga迦葉摩騰和 Dharmarakṣa 竺法蘭，是佛教的小聖）。 凡，是非聖的稱呼。上凡指天眾（上凡是指天上的民眾）。 下凡指兆民（十億為兆，下凡指世間的人民）。 即使像簫史這樣的人能夠白日飛昇，也未必能與天眾相比（與，參與）。 即使能與天眾相比，也不是聖人。怎麼能用這種道來比擬聖人呢？如果僅僅因為能乘鸞跨鳳就稱之為聖人，那麼孔子和老子就不能算是聖人了。聖人是通達一切的（聖人是通達一切事理的，不是因為能乘鸞跨鳳才稱為聖人）。 凡，是尋常的（凡常就是尋常流俗）。 寂然不動，感而遂通，變化莫測，威靈難測，這才叫做聖（《繫辭》說：寂然不動，是心之理；感而遂通，是體之用）。 懵懂無知地出生（指出生時不知道從哪裡來）。 糊里糊塗地死去（指死去時不知道到哪裡去）。 爲了衣食而奔波勞碌（營營，往來不休的樣子，指貪圖衣食的人）。 爲了名利而憂愁煩惱（《論語》說：君子坦蕩蕩，小人常慼慼。慼慼，憂慮不得志的樣子，指貪圖名利的人）。 都在生死之中（世俗之人貪圖名利衣食，都在生死輪迴之中）。 把生死看作尋常之事（以生死為尋常）。 這就叫做凡（因此稱之為凡）。

【English Translation】 English version: Therefore, there are great sages, lesser sages, higher mortals, and lower mortals (mortals and sages have different levels and should not be confused). Great sages return to the Awakened Sovereign (the Awakened Sovereign is the Buddha, hence called a great sage). Lesser sages reside in the Arhats (the four stages of Arhatship, lesser sages). Kāśyapa Mātaṅga and Dharmarakṣa are the lesser sages of our school (referring to the Buddhist tradition). 'Mortal' is a term for those who are not sages. Higher mortals refer to the heavenly beings (higher mortals are the beings in the heavens). Lower mortals refer to the masses (ten billion is called a 'zhào,' lower mortals are the people of the world). Even if someone like Xiao Shi could ascend to heaven in broad daylight, he might not be comparable to the heavenly beings (to participate with). Even if he could be compared to the heavenly beings, he would not be a sage. How can one use such a path to compare to a sage? If merely riding a phoenix is enough to be called a sage, then Confucius and Lao Tzu would not be considered sages. A sage is one who is all-knowing and all-pervading (a sage is one who understands all principles, not merely one who can ride a phoenix). 'Mortal' is ordinary (ordinary is commonplace and vulgar). Serene and unmoving, responsive and all-pervading, changing without limit, with unfathomable spiritual power, this is called a sage (The Book of Changes says: 'Serene and unmoving' is the principle of the mind; 'responsive and all-pervading' is the function of the body). Born in ignorance (referring to being born without knowing where one comes from). Dying in confusion (referring to dying without knowing where one is going). Busying oneself with clothing and food (busying oneself, the appearance of going back and forth without end, referring to those who are greedy for clothing and food). Worrying about fame and profit (The Analects says: 'The gentleman is broad and open, the petty person is always anxious.' Anxious, the appearance of worrying about not achieving one's desires, referring to those who are greedy for fame and profit). All are born and all die (the common people of the world are greedy for fame, profit, clothing, and food, and are all within the cycle of birth and death). Taking birth and death as commonplace (regarding birth and death as ordinary matters). This is called a mortal (therefore, it is called a mortal).

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且天人垂死。五衰相現而有破面之忿(因果經云。天人身凈。不受塵垢。有大光明。心常歡悅。無不適意。福盡之時。五衰相現。一華冠萎脫。二兩腋汗流。三不樂本座。四眷屬離散。五身光自絕故破面之忿。謂煩惱忿怒現於面也)。

皆謂之貪其名利而不易棄也(一切天人。皆因貪其天上之名利快樂而不能容易棄捨也)。

安得不為夫凡乎。嗚呼彼寡聞陋智者(禮記曰。獨學無友。則孤陋寡聞)。

統以上天所居之眾。例為聖者(若上天所居人眾。例為大聖人)。

而吾宗脫白小衲。莫不抵掌而嗤其謬也已矣(我釋門中。才脫去俗人白衣而初著緇衣者。無不拍手嗤笑為狂謬之譚也已)。

先知第十七(此篇預明西域生佛。故曰先知)

客曰。子之言佛。其道大矣。敢問漢夢以前。還有知之者乎(漢明帝夢見金人飛入殿庭前。此曾有知西方有佛者也)。

妙明曰。遼哉問也(遼者遠也)。

在昔周昭王甲寅二十四年四月八日。夜有大光明。來照殿庭。王問太史蘇由曰(太史通天象之官。蘇由姓名)。

昨夜有光。來照殿庭。是何祥瑞。蘇由對曰。西方有聖人生。此所現之靈瑞也。王曰。於國何如(於我國家。不知善惡何如)。

由曰。即今無

【現代漢語翻譯】 現代漢語譯本： 而且天人臨近死亡時，會出現五種衰敗的現象，並有面容毀壞的忿怒（《因果經》說，天人的身體清凈，不受塵垢沾染，有很大的光明，內心常常歡悅，沒有不如意的事情。福報將盡的時候，會出現五種衰敗的現象：一是頭上的花冠凋謝脫落；二是兩腋流汗；三是不喜歡原來的座位；四是眷屬離散；五是自身的光芒消失。所以面容毀壞的忿怒，是指煩惱忿怒顯現在臉上）。 都是因為貪戀天上的名利而不容易捨棄（所有的天人，都是因為貪戀天上名利快樂而不能輕易地放棄）。 怎麼能不成為凡夫呢？唉！那些見識少、智慧淺薄的人（《禮記》說，獨自學習而沒有朋友，就會孤陋寡聞）。 把居住在上天的人眾，都比作聖人（如果把居住在上天的人眾，都比作大聖人）。 我們宗門中剛脫下俗人白衣、初穿僧衣的小僧，沒有不拍手嘲笑這種謬論的（我釋迦牟尼的門徒中，才脫去俗人的白衣而剛穿上僧袍的人，沒有不拍手嗤笑這種狂妄荒謬的言論的）。 先知第十七（這一篇預先說明西方有佛出世，所以叫做『先知』）。 客人問道：『您所說的佛，他的道非常偉大。請問在漢明帝做夢之前，還有人知道佛的存在嗎？』（漢明帝夢見金人飛入殿庭之前，是否有人知道西方有佛呢？） 妙明回答說：『這個問題問得很遠啊！』（遼，是遙遠的意思）。 從前周昭王甲寅二十四年四月八日，夜晚有大光明，照亮了殿庭。昭王問太史蘇由說（太史是掌管天文星象的官員，蘇由是他的姓名）： 『昨夜有光明，照亮了殿庭，這是什麼祥瑞？』蘇由回答說：『西方有聖人降生，這是所顯現的靈瑞。』昭王問：『對國家怎麼樣？』（對於我的國家，不知道是好是壞？） 蘇由說：『現在沒有'

【English Translation】 English version: Moreover, when a Deva (heavenly being) is about to die, the five signs of decay appear, along with the anger of a broken face (The Sutra of Cause and Effect says: The bodies of Devas are pure, untouched by dust and grime, possessing great light, their hearts always joyful, with nothing unsuited to them. When their blessings are exhausted, the five signs of decay appear: 1. The floral crown withers and falls off; 2. Sweat flows from both armpits; 3. They dislike their original seat; 4. Their retinue disperses; 5. The light of their bodies fades away. Therefore, the anger of a broken face refers to the vexation and anger manifested on their faces). All because they are greedy for fame and gain in the heavens and cannot easily abandon them (All Devas are unable to easily abandon the fame, gain, and happiness in the heavens because they are greedy for them). How can they not become ordinary mortals? Alas! Those with little knowledge and shallow wisdom (The Book of Rites says: Studying alone without friends leads to isolation and limited knowledge). Categorizing the multitude dwelling in the upper heavens as sages (If the multitude dwelling in the upper heavens are categorized as great sages). And the newly ordained monks of our sect, without exception, clap their hands and scoff at its absurdity (In my Shakya's gate, those who have just taken off the white clothes of a layman and just put on the monk's robe, without exception, clap their hands and laugh at this crazy and absurd talk). Foresight, Chapter Seventeen (This chapter foretells the birth of a Buddha in the Western Regions, hence the name 'Foresight'). The guest asked: 'The Buddha you speak of, his path is very great. May I ask, before Emperor Ming of Han dreamed, did anyone know of his existence?' (Before Emperor Ming of Han dreamed of a golden man flying into the palace courtyard, did anyone know that there was a Buddha in the West?). Miaoming replied: 'What a far-reaching question!' (Liao means distant). In the past, on the eighth day of the fourth month of the twenty-fourth year of the Jia-yin year of King Zhao of Zhou, there was a great light at night that illuminated the palace courtyard. King Zhao asked the Grand Historian Su You, saying (The Grand Historian is the official in charge of astronomy, Su You is his name): 'Last night there was light that illuminated the palace courtyard. What is this auspicious omen?' Su You replied: 'A sage is born in the West, this is the manifested auspicious sign.' The King asked: 'How will it be for the country?' (For my country, I don't know if it is good or bad?). Su You said: 'Not now.'

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事。后一千年聲教被於此土(由謂。一千年后所談經教流傳此土)。

遂以此事。記勒諸石(彼時遂用此事載記勒石)。

埋于南郊(埋于祭天之南郊。以待驗)。

至後漢明帝甲子永平七年。僅千歲矣(僅才也。緝事記永平四年辛酉。明帝夢佛。至戊辰十一年至此)。

此先知之一也(已上所明。乃先知一也)。

又周穆王壬申五十二年二月中。有白虹一十二道。南北貫通。連宵不滅(虹橋光也。其光相貫徹南北。日夜不滅)。

王問太史扈多曰。是何瑞也。扈對曰。此西方大聖人入滅所現相也(緝事記。穆王名滿。昭王之子。在位五十五年。壬申五十二年二月十五日世尊涅槃)。

王曰。吾常以此為患。今既滅矣。吾何患哉。扈多曰。王何必患。前代太史蘇由嘗志勒于石曰。千年之後。聲教流被此土。方今七十九年矣。王奚患哉。此先知之二也。商太宰問孔子曰。夫子聖者歟(問孔子聖人歟)。

孔子曰。聖則丘何敢然(丘夫子名。何敢然者謙辭也)。

丘則博學多識者也。又曰。三王聖者歟。孔子曰。三王善任智勇者(善能任用智勇。以治世者也)。

聖則丘不知(聖不聖丘不知也)。

曰。五帝聖者歟。孔子曰。五帝善任仁義者(善能

【現代漢語翻譯】 事。后一千年聲教被於此土（由謂：一千年后所談的經教流傳到這片土地）。

遂以此事，記勒諸石（當時就用這件事記載並刻在石頭上）。

埋于南郊（埋在祭天南郊的地方，用來等待驗證）。

至後漢明帝甲子永平七年，僅千歲矣（僅，是才的意思。根據緝事記記載，永平四年辛酉，明帝夢見佛，到戊辰十一年才到這裡）。

此先知之一也（以上所說明的，是先知之一）。

又周穆王壬申五十二年二月中，有白虹一十二道，南北貫通，連宵不滅（虹，是橋一樣的光。它的光相互貫穿南北，日夜不滅）。

王問太史扈多曰：『這是什麼祥瑞啊？』扈多回答說：『這是西方大聖人入滅所顯現的景象啊』（根據緝事記記載，穆王名滿，是昭王的兒子，在位五十五年。壬申五十二年二月十五日是世尊涅槃的日子）。

王說：『我常常為此擔憂，現在他已經入滅了，我還有什麼可擔憂的呢？』扈多說：『大王何必擔憂呢？前代太史蘇由曾經記載在石頭上說：千年之後，聲教將流傳到這片土地。現在才過了七十九年啊，大王有什麼可擔憂的呢？』這是先知之二。

商太宰問孔子說：『夫子是聖人嗎？』（問孔子是不是聖人）。

孔子說：『如果是聖人，丘我怎麼敢當呢？』（丘是孔子的名字，『何敢然』是謙辭）。

『丘我只是一個博學多識的人罷了。』又問：『三王是聖人嗎？』孔子說：『三王是善於任用智勇的人』（善於任用智謀和勇敢，來治理天下的人）。

『至於是不是聖人，丘我就不知道了』（是不是聖人，丘我不知道）。

（太宰）問：『五帝是聖人嗎？』孔子說：『五帝是善於任用仁義的人』（善於

【English Translation】 事。后一千年聲教被於此土 (Shi. Hou yi qian nian sheng jiao bei yu ci tu) (This means that after a thousand years, the teachings will spread to this land).

遂以此事。記勒諸石 (Sui yi ci shi. Ji le zhu shi) (Therefore, this matter was recorded and engraved on stones).

埋于南郊 (Mai yu nan jiao) (Buried in the southern suburbs where sacrifices to heaven were held, awaiting verification).

至後漢明帝甲子永平七年。僅千歲矣 (Zhi hou Han Mingdi jiazi Yongping qi nian. Jin qian sui yi) (It was only about a thousand years later, in the seventh year of Yongping during the reign of Emperor Ming of the Later Han Dynasty. According to the 'Annals of Compiled Events,' Emperor Ming dreamed of the Buddha in the fourth year of Yongping, which was the year of Xinyou, and this occurred in the eleventh year of Wuchen).

此先知之一也 (Ci xianzhi zhi yi ye) (What has been explained above is one of the prophecies).

又周穆王壬申五十二年二月中。有白虹一十二道。南北貫通。連宵不滅 (You Zhou Muwang renshen wushier nian er yuezhong. You baihong yi shier dao. Nanbei guantong. Lian xiao bu mie) (Furthermore, in the second month of the fifty-second year of Renshen during the reign of King Mu of the Zhou Dynasty, twelve white rainbows appeared, running north and south, and did not disappear for several nights).

王問太史扈多曰。是何瑞也。扈對曰。此西方大聖人入滅所現相也 (Wang wen taishi Huduo yue. Shi he rui ye. Hu dui yue. Ci xifang dashengren rumen suo xian xiang ye) (The king asked the Grand Historian Huduo, 'What is this auspicious sign?' Huduo replied, 'This is the manifestation of the passing away of a great sage in the West.' According to the 'Annals of Compiled Events,' King Mu's name was Man, the son of King Zhao, and he reigned for fifty-five years. The fifteenth day of the second month of the fifty-second year of Renshen was the day when the World Honored One entered Nirvana).

王曰。吾常以此為患。今既滅矣。吾何患哉。扈多曰。王何必患。前代太史蘇由嘗志勒于石曰。千年之後。聲教流被此土。方今七十九年矣。王奚患哉。此先知之二也 (Wang yue. Wu chang yi ci wei huan. Jin ji mie yi. Wu he huan zai. Hu duo yue. Wang hebi huan. Qiandai taishi Su You chang zhi le yu shi yue. Qiannian zhi hou. Shengjiao liu bei ci tu. Fangjin qishijiu nian yi. Wang xi huan zai. Ci xianzhi zhi er ye) (The king said, 'I have always worried about this. Now that he has passed away, what do I have to worry about?' Huduo said, 'Why should Your Majesty worry? The Grand Historian Su You of the previous dynasty once recorded on a stone: After a thousand years, the teachings will spread to this land. Only seventy-nine years have passed. What does Your Majesty have to worry about?' This is the second prophecy).

商太宰問孔子曰。夫子聖者歟 (Shang taizai wen Kongzi yue. Fuzi sheng zhe yu) (The Grand Master of Shang asked Confucius, 'Master, are you a sage?')

孔子曰。聖則丘何敢然 (Kongzi yue. Sheng ze Qiu he gan ran) (Confucius said, 'If it is a sage, how dare I, Qiu, claim to be?' Qiu is Confucius's given name, and 'he gan ran' is a humble expression).

丘則博學多識者也。又曰。三王聖者歟。孔子曰。三王善任智勇者 (Qiu ze boxue duoshi zhe ye. You yue. San wang sheng zhe yu. Kongzi yue. San wang shan ren zhiyong zhe) ('Qiu is merely a person of extensive learning and knowledge.' He also asked, 'Are the Three Kings sages?' Confucius said, 'The Three Kings were good at employing wisdom and courage').

聖則丘不知 (Sheng ze Qiu buzhi) ('As for whether they were sages, I, Qiu, do not know').

曰。五帝聖者歟。孔子曰。五帝善任仁義者 (Yue. Wudi sheng zhe yu. Kongzi yue. Wudi shan ren renyi zhe) (He asked, 'Are the Five Emperors sages?' Confucius said, 'The Five Emperors were good at employing benevolence and righteousness')

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任用仁義。以治天下)。

聖則丘不知(聖不聖丘不知也)。

曰。三皇聖者歟(伏羲神農軒轅)。

孔子曰。三皇善任因時者(善能任用因順於時)。

聖則丘不知(聖不聖丘不知也)。

商太宰大駭曰。然則孰為聖乎(太宰謂。三皇五帝三王皆非聖人孰為聖人乎。所以大驚駭也)。

孔子動容有間(動容者。默而心想。眉目動而形容之貌)。

曰。西方有聖者焉。不治而不亂(此明如來無為之大端也。謂不以法度所治自不作亂也)。

不言而自信(非言教勸化。而自敬信也)。

不化而自行(非教化。而自行其道也)。

蕩蕩乎民無能名焉(蕩蕩廣遠之貌。故如來之道妙。民不能稱名焉)。

丘疑其為聖。不知真聖歟。真不聖歟(夫子有推尊之意。為此不定之辭)。

此先知之三也。嬴秦始皇帝時。有梵僧室利房等二十七人來秦。時帝方急其併吞七雄爭勝(七雄者。秦齊燕趙韓魏楚也)。

甲兵相持。不遑崇信(遑暇也。鎧甲之兵正相殺時。不遑閑暇而崇敬信受也)。

反為譎誕(秦主反以譎詐虛誕)。

遂以房等。𨻼而執之(遂將房等皆于𨻼牢而執禁之)。

夜有金甲神人。從空而下。以金錘擊鎖援僧而

【現代漢語翻譯】 現代漢語譯本：

任用仁義來治理天下。 孔子說：『我丘不知道是否是聖人。』 太宰問道：『那麼，三皇（伏羲、神農、軒轅）是聖人嗎？』 孔子說：『三皇善於根據時勢任用賢能。』（善於任用人才，順應時勢） 孔子說：『我丘不知道他們是否是聖人。』 商太宰非常驚訝地說：『那麼誰才是聖人呢？』（太宰認為三皇五帝三王都不是聖人，那麼誰是聖人呢？所以感到非常驚駭） 孔子神色莊重，沉默了一會兒（神色莊重，默默思考，眉目有所變化的樣子）。 孔子說：『西方有聖人。不用治理，天下也不會亂。』（這是說明如來無為而治的要旨。意思是不用法度來治理，百姓自然不會作亂） 『不用言語也能讓人信服。』（不是用言語教化勸導，而是自然讓人敬佩信服） 『不用教化，也能自行其道。』（不用特別的教化，也能自己奉行正道） 『他的德行廣大無邊，百姓無法用言語來形容。』（蕩蕩，是廣闊深遠的樣子。所以如來的道妙不可言，百姓無法用語言來稱頌） 『我丘懷疑他就是聖人，但不知道他到底是真正的聖人，還是不是聖人。』（孔子有推崇的意思，所以用了不確定的措辭） 這是先知的第三個例子。秦始皇時期，有梵僧室利房等二十七人來到秦國。當時秦始皇正忙於吞併六國，爭奪天下（七雄指秦、齊、燕、趙、韓、魏、楚）。 士兵們互相交戰，沒有空閑來崇信佛法（遑，是空閑的意思。士兵們正在互相廝殺，沒有空閑來崇敬信奉佛法）。 反而認為他們是妖言惑眾（秦始皇反而認為他們是虛假荒誕的）。 於是將室利房等人囚禁起來（於是將室利房等人關押在監獄裡）。 夜裡有金甲神人從天而降，用金錘擊斷鎖鏈，救出僧人。

【English Translation】 English version:

He employs benevolence and righteousness to govern the world. Confucius said, 'I, Qiu, do not know if I am a sage.' (Qiu does not know whether he is a sage or not). The Grand Tutor of Shang asked, 'Then, are the Three Sovereigns (Fuxi, Shennong, Xuanyuan) sages?' Confucius said, 'The Three Sovereigns were good at employing people according to the times.' (Good at employing talents and adapting to the times). Confucius said, 'I, Qiu, do not know if they are sages.' The Grand Tutor of Shang was greatly astonished and said, 'Then who is a sage?' (The Grand Tutor thought that neither the Three Sovereigns, the Five Emperors, nor the Three Kings were sages, so who was a sage? That's why he was so astonished). Confucius' expression changed, and he paused for a moment (A change in expression means silent contemplation, with the eyebrows and eyes moving to reflect his thoughts). Confucius said, 'In the West, there is a sage. Without governing, there is no chaos.' (This clarifies the great principle of non-action of the Tathagata. It means that without governing by laws and regulations, people will naturally not rebel). 'Without speaking, he inspires self-confidence.' (Not through verbal teachings and exhortations, but naturally inspiring respect and faith). 'Without transformation, he walks his own path.' (Without special teachings, he can follow the right path himself). 'His virtue is vast and boundless, and the people cannot name it.' (Dàngdàng (蕩蕩) describes a vast and far-reaching appearance. Therefore, the Tathagata's path is wonderful, and the people cannot praise it with words). 'I, Qiu, suspect that he is a sage, but I do not know whether he is a true sage or not.' (Confucius had a sense of reverence, so he used uncertain wording). This is the third example of a foreknower. During the time of Emperor Qin Shi Huang, twenty-seven monks, including the Brahmin monk Shilifang, came to Qin. At that time, the Emperor was busy annexing the six kingdoms and vying for supremacy (The Seven Powers refer to Qin, Qi, Yan, Zhao, Han, Wei, and Chu). The soldiers were fighting each other, and there was no time to revere the Dharma (Huáng (遑) means leisure. The soldiers were killing each other, and there was no time to revere and believe in the Dharma). Instead, they were considered deceitful and absurd (The Qin ruler instead considered them to be deceitful and false). Therefore, Fang and others were imprisoned (Therefore, Fang and others were all imprisoned in jail). At night, a golden-armored divine being descended from the sky and used a golden hammer to break the chains and rescue the monks.

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去。此先知之四也。漢護左都水使劉向曰。吾搜撿藏書。緬尋太史創造列仙圖。黃帝而下六世迄於今。得仙道者七百餘人。撿實得一百四十六人。其七十四人已見佛經矣。此先知之五也。前漢武帝元狩三年。于長安城西南。鑿昆明池(帝欲伐毗明國。彼國人善水戰。故鑿池以習之)。

得黑灰。問東方朔。朔曰。此非臣能知。陛下可問西域胡僧。必能知之。帝遂遣人往問。僧曰。乃劫壞時所積灰耳。此先知之六也。若子獨于諸說而不知之者乎。且孔子生於東周。佛則生於西域。相去綿遠。其玄會默識驗若親覿。非同聲相應。其孰能懸知如此之遠者乎(周易乾卦文言。九五飛龍在天。利見大人。何謂也。子曰。同聲相應。同氣相求)。

尊釋第十八(此篇客方崇佛。故曰尊釋)

客曰。仲尼默識能仁(識音志。記也。謂不言而存諸心也。一云。識者知也。不言而心解也。梵語釋迦。此云能仁。商太宰所問夫子默知佛也)。

既得聞焉。敢問老聃還知西方有聖人者無(再敢問老子還知西方有佛聖否)。

妙明曰善哉汝之問也。吾昔嘗游華清宮(臨潼縣斗寶山有華清宮)。

道士鴻蒙老人。邀予登玉女閣。啟經藏出函匣觀道籍錄。得西升經首帙。讀其文曰。吾師化游天竺。善入泥洹(

【現代漢語翻譯】 現代漢語譯本：去。這是先知的第四個例子。漢朝護左都水使劉向說：『我搜集整理藏書，追溯太史創造的《列仙圖》，從黃帝之後六世到如今，得到仙道的人有七百多人。覈實后得到一百四十六人，其中七十四人已經出現在佛經中了。』這是先知的第五個例子。前漢武帝元狩三年，在長安城西南，開鑿昆明池（武帝想要攻打毗明國（毗明國：古代國名），那個國家的人擅長水戰，所以開鑿池塘來練習水戰）。 挖出了黑灰，（漢武帝）問東方朔。東方朔說：『這不是我能知道的，陛下可以問西域的胡僧，他們一定能知道。』武帝於是派人去問。僧人說：『這是劫難毀滅時積累的灰燼。』這是先知的第六個例子。難道只有你對這些說法一無所知嗎？而且孔子生於東周，佛陀生於西域，相隔遙遠，但他們的玄妙會通、默默領會，卻像親眼所見一樣。如果不是同聲相應，誰能預先知道如此遙遠的事情呢？（《周易·乾卦·文言》：『九五，飛龍在天，利見大人。』 為什麼這樣說？孔子說：『同聲相應，同氣相求。』） 尊釋第十八（這一篇是客人推崇佛教，所以叫做《尊釋》） 客人說：『仲尼（仲尼：孔子的字）默默地知曉能仁（能仁：釋迦牟尼佛的稱號，意為能夠行仁德的人）。』 『既然已經聽聞此事，敢問老聃（老聃：老子的名字）是否也知道西方有聖人呢？（再次請問老子是否也知道西方有佛聖呢？）』 妙明回答說：『問得好啊！我過去曾經遊覽華清宮（華清宮：位於臨潼縣斗寶山）。』 『道士鴻蒙老人邀請我登上玉女閣，打開經藏，取出函匣，觀看道教典籍目錄，得到《西升經》的首卷，讀到其中的文字說：『我的老師化身前往天竺（天竺：古代印度的稱謂），善於進入泥洹（泥洹：即涅槃，佛教用語，指熄滅煩惱，達到不生不滅的境界）。』

【English Translation】 English version: 'Qu. This is the fourth instance of a prophet. Liu Xiang, the Left Capital Water Commissioner of the Han Dynasty, said: 'I have collected and sorted through the books in the library, tracing back to the Illustrated Biographies of Immortals created by the Grand Historian. From the sixth generation after the Yellow Emperor to the present, there are more than seven hundred people who have attained the Dao of Immortality. After verification, there are one hundred and forty-six people, of whom seventy-four have already appeared in the Buddhist scriptures.' This is the fifth instance of a prophet. In the third year of the Yuanshou reign of Emperor Wu of the Former Han Dynasty, Kunming Pool (Kunming Pool: Emperor Wu wanted to attack the state of Biming (Biming: an ancient state), whose people were skilled in naval warfare, so he dug the pool to practice naval warfare) was dug in the southwest of Chang'an City. Black ashes were unearthed, and (Emperor Wu of Han) asked Dongfang Shuo. Dongfang Shuo said, 'This is not something I can know. Your Majesty can ask the Hu monks from the Western Regions, and they will surely know.' So Emperor Wu sent someone to ask. The monk said, 'These are the ashes accumulated during the destruction of a kalpa.' This is the sixth instance of a prophet. Is it only you who are unaware of these sayings? Moreover, Confucius was born in the Eastern Zhou Dynasty, and the Buddha was born in the Western Regions, separated by vast distances, but their profound understanding and silent comprehension are like seeing with one's own eyes. If it were not for resonance of similar sounds, who could have foreseen such distant events? (The Commentary on the Qian hexagram in the Book of Changes says: 'Nine-five, a flying dragon is in the sky, it is beneficial to see a great man.' Why is this so? Confucius said: 'Similar sounds resonate with each other, and similar qi seeks each other.')' Chapter 18: Honoring Shakya (This chapter is called 'Honoring Shakya' because the guest reveres Buddhism.) The guest said, 'Zhongni (Zhongni: Confucius's courtesy name) silently knew of the Able Sage (Able Sage: a title of Shakyamuni Buddha, meaning one who is capable of practicing benevolence).' 'Now that I have heard of this, may I ask if Lao Dan (Lao Dan: Lao Tzu's name) also knew that there was a sage in the West? (May I ask again if Lao Tzu also knew that there was a Buddha-sage in the West?)' Miaoming replied, 'A good question! I once visited the Huaqing Palace (Huaqing Palace: located on Doubao Mountain in Lintong County).' 'The Daoist Hongmeng Elder invited me to ascend the Jade Maiden Pavilion, opened the scripture collection, took out the box, and viewed the catalog of Daoist scriptures, obtaining the first volume of the Scripture of Western Ascension, and read the text which said: 'My teacher transformed and went to Tianzhu (Tianzhu: the ancient name for India), and is skilled at entering Nirvana (Nirvana: a Buddhist term referring to the extinction of afflictions and the attainment of a state of non-birth and non-death).'

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泥洹者涅槃也)。

予謂鴻蒙曰。若指佛歟。鴻蒙曰。吾不敢果以為然也。予曰。若非指佛。誰為老氏之師也。又得古道元皇曆云。天竺有古皇先生。即吾師也(若此言者。皆指佛言也。蓋老子知天竺之聖所以再三稱之也)。

善入泥洹。化游天竺(因善入泥洹。而化游本國五天竺也)。

今已返神。還乎無名(言佛雙林入滅。今乃返本還源復其無名之妙)。

絕身滅影。不始不終(絕身滅影。復歸不始不終之理)。

綿綿長存。吾今游矣(綿綿不斷。而長存者也。故老子曰。今去游矣。此正是過函谷關之時也)。

又得道士法輪經云。若見沙門思念無量。愿早出身以習佛真。若見佛圖思念無量。當愿一切普入法門。明解法度。得道如佛。又得靈寶消魂安志經云。道以齋為先勤行當作佛。故設大法橋。普度諸人物(諸者助辭于也)。

又得金闕朝元經云。愿采優曇華。愿燒旃檀香。供養千佛身。稽首禮定光。我生何以晚。泥洹亦何早。不見釋迦文。心中常懊惱(予在北京靈濟宮西北廊畫壁上見一僧座一人禮拜。予問本宮道士。此何也。士曰。此靈濟真君。因中曾禮定光佛為師也)。

肅宗三教畫贊云(唐肅宗皇帝作三教贊)。

儒吾之師曰魯仲尼。仲尼師聃

【現代漢語翻譯】 泥洹者涅槃也 (Nirvana zhe niepan ye)（泥洹 (Nirvana)：即涅槃 (niepan)）。

予謂鴻蒙曰 (Yu wei hongmeng yue)。若指佛歟 (Ruo zhi fo yu)？鴻蒙曰 (Hongmeng yue)。吾不敢果以為然也 (Wu bugan guo yi wei ran ye)。予曰 (Yu yue)。若非指佛 (Ruo fei zhi fo)。誰為老氏之師也 (Shui wei Laozi zhi shi ye)？又得古道元皇曆云 (You de gu dao yuan huang li yun)。天竺有古皇先生 (Tianzhu you gu huang xiansheng)。即吾師也 (Ji wu shi ye)（若此言者 (Ruo ci yan zhe)。皆指佛言也 (jie zhi fo yan ye)。蓋老子知天竺之聖所以再三稱之也 (Gai Laozi zhi Tianzhu zhi sheng suoyi zaisan cheng zhi ye)）。

善入泥洹 (Shan ru niepan)。化游天竺 (hua you Tianzhu)（因善入泥洹 (yin shan ru niepan)。而化游本國五天竺也 (er hua you ben guo wu Tianzhu ye)）。

今已返神 (Jin yi fan shen)。還乎無名 (huan hu wuming)（言佛雙林入滅 (yan fo shuanglin ru mie)。今乃返本還源復其無名之妙 (jin nai fan ben huan yuan fu qi wuming zhi miao)）。

絕身滅影 (Jue shen mie ying)。不始不終 (bu shi bu zhong)（絕身滅影 (jue shen mie ying)。復歸不始不終之理 (fu gui bu shi bu zhong zhi li)）。

綿綿長存 (Mianmian chang cun)。吾今游矣 (wu jin you yi)（綿綿不斷 (mianmian buduan)。而長存者也 (er chang cun zhe ye)。故老子曰 (Gu Laozi yue)。今去游矣 (jin qu you yi)。此正是過函谷關之時也 (ci zheng shi guo Hangu guanzhi shi ye)）。

又得道士法輪經云 (You de daoshi falun jing yun)。若見沙門思念無量 (Ruo jian shamen sinian wuliang)。愿早出身以習佛真 (yuan zao chushen yi xi fo zhen)。若見佛圖思念無量 (Ruo jian fotu sinian wuliang)。當愿一切普入法門 (dang yuan yiqie pu ru famen)。明解法度 (ming jie fadu)。得道如佛 (dedao ru fo)。又得靈寶消魂安志經云 (You de lingbao xiaohun anzhi jing yun)。道以齋為先勤行當作佛 (Dao yi zhai wei xian qinxing dang zuo fo)。故設大法橋 (gu she da fa qiao)。普度諸人物 (pu du zhu renwu)（諸者助辭于也 (zhu zhe zhuci yu ye)）。

又得金闕朝元經云 (You de Jinque chaoyuan jing yun)。愿采優曇華 (yuan cai youtan hua)。愿燒旃檀香 (yuan shao zhan tan xiang)。供養千佛身 (gongyang qian fo shen)。稽首禮定光 (qishou li Dingguang)。我生何以晚 (wo sheng heyi wan)。泥洹亦何早 (niepan yi he zao)。不見釋迦文 (bujian Shijiawen)。心中常懊惱 (xinzhong chang aonao)（予在北京靈濟宮西北廊畫壁上見一僧座一人禮拜 (Yu zai Beijing Lingji gong xibei lang hua bi shang jian yi seng zuo yiren libai)。予問本宮道士 (Yu wen ben gong daoshi)。此何也 (ci he ye)？士曰 (Shi yue)。此靈濟真君 (ci Lingji zhenjun)。因中曾禮定光佛為師也 (yin zhong ceng li Dingguang fo wei shi ye)）。

肅宗三教畫贊云 (Suzong sanjiao hua zan yun)（唐肅宗皇帝作三教贊 (Tang Suzong huangdi zuo sanjiao zan)）。

儒吾之師曰魯仲尼 (Ru wu zhi shi yue Lu Zhongni)。仲尼師聃 (Zhongni shi Dan)

【English Translation】 Nirvana (Nirvana zhe niepan ye): Nirvana (niepan) is Nirvana.

I (Yu) said to Hongmeng (Hongmeng): 'Does this refer to Buddha (Fo)?' Hongmeng (Hongmeng) said: 'I dare not definitively say so.' I (Yu) said: 'If it does not refer to Buddha (Fo), who was Laozi's (Laozi) teacher?' I also obtained the Ancient Dao Yuanhuang Calendar, which says: 'In Tianzhu (Tianzhu) (India) there was an Ancient Emperor Master (Gu huang xiansheng), who was my teacher.' (If these words are true, they all refer to Buddha (Fo). It is said that Laozi (Laozi) knew the holiness of Tianzhu (Tianzhu), so he repeatedly praised it.)

'Skillfully entering Nirvana (Shan ru niepan), transforming and traveling in Tianzhu (hua you Tianzhu)' (Because of skillfully entering Nirvana (yin shan ru niepan), he transformed and traveled in his native land, the Five Tianzhu (wu Tianzhu)).

'Now he has returned his spirit (Jin yi fan shen), returning to the nameless (huan hu wuming)' (This refers to Buddha (Fo) entering extinction in Shuanglin (shuanglin), now returning to the origin and source, restoring the wonder of his namelessness).

'Extinguishing the body and eliminating the shadow (Jue shen mie ying), without beginning and without end (bu shi bu zhong)' (Extinguishing the body and eliminating the shadow (jue shen mie ying), returning to the principle of no beginning and no end (bu shi bu zhong)).

'Continuously existing (Mianmian chang cun), I now travel (wu jin you yi)' (Continuously and endlessly (mianmian buduan), existing forever (chang cun zhe ye). Therefore, Laozi (Laozi) said: 'Now I go to travel (jin qu you yi).' This is precisely the time when he passed through the Hangu Pass (Hangu guan)).

I also obtained the Daoist Falun Sutra, which says: 'If you see a Shramana (Shamen), think of the immeasurable, and wish to quickly leave the body to study the truth of Buddha (Fo). If you see a Buddhist stupa (Fotu), think of the immeasurable, and wish that all may universally enter the Dharma gate, clearly understand the Dharma, and attain the Dao like Buddha (Fo).' I also obtained the Lingbao Xiaohun Anzhi Sutra, which says: 'The Dao takes fasting as the priority, diligently practicing will make you a Buddha (Fo). Therefore, set up a great Dharma bridge to universally save all beings.'

I also obtained the Jinque Chaoyuan Sutra, which says: 'May I gather Udumbara flowers (youtan hua), may I burn sandalwood incense (zhan tan xiang), to offer to the thousand Buddhas (Fo), bowing and paying homage to Dipankara Buddha (Dingguang). Why was I born so late, and Nirvana (niepan) so early? Not seeing Shakyamuni (Shijiawen), my heart is always distressed.' (I saw a monk sitting and a person bowing in the northwest corridor wall painting of the Lingji Palace in Beijing. I asked the Daoist of the palace, 'What is this?' The Daoist said, 'This is the True Lord Lingji (Lingji zhenjun), who once took Dipankara Buddha (Dingguang fo) as his teacher.')

Emperor Suzong's Eulogy on the Three Teachings says (Emperor Suzong of the Tang Dynasty wrote an eulogy on the Three Teachings).

'The teacher of Confucianism is Lu Zhongni (Lu Zhongni). Zhongni (Zhongni) took Dan (Dan) as his teacher.'

---

龍(孔子家語適周篇。子曰。周有老聃博古知今是吾師也。既問禮而嘆曰。老子猶龍也)。

吾不知。聃師竺干。善入無為(吾于昔年未明其事。不知聃龍師竺干。善能入無為者。即佛也)。

稽首正覺(梵語三菩提。此云正覺。即佛也)。

吾師師師(故稽首正覺世尊乃我師師之師也)。

以如是言。應正了知(如此言應當了知是意)。

老聃亦知竺干之國有佛聖人。可謂明矣。子獨不知乎。夫太上生東夏。釋迦現西干(老子生於東國。佛乃生於西天)。

地殊五萬餘裡。年隔十六君王(周定王丙辰二年二月十五日生老子位經十六王者。歷恭懿孝夷厲定幽平桓莊僖惠襄項匡。年記三百四十五載)。

雖殊地而處別代而出。其冥會默契。如此之綿密。非聖慧遐鑒道德玄同。其孰能與於此乎。

折疑論卷第四 大正藏第 52 冊 No. 2118 折疑論

折疑論卷第五

金臺大慈恩寺西域師子比丘述注

言符第十九(此篇。吻合三教之理。故曰言符)

客曰。夫孔佛二教其殊合之道。或得其梗概矣(梗概者大略也。儒佛二教其殊別合同之道或得其大略矣)。

未審。老氏之言與夫儒佛之語。敢問亦有同乎。

妙明曰有

【現代漢語翻譯】 現代漢語譯本 龍（《孔子家語·適周篇》。孔子說：『周朝有老聃（Lao Dan），博古通今，是我的老師啊。』問禮之後感嘆道：『老子（Laozi）真是像龍一樣啊！』）

我不知道。聃（Dan）師和竺干（Zhugan），善於進入無為的境界（我過去不明白這件事。不知道聃（Dan）師、龍（Long）和竺干（Zhugan），善於進入無為境界的人，就是佛啊）。

稽首正覺（梵語三菩提（Sāṃbodhi），這裡翻譯為正覺，就是佛啊）。

我的老師的老師（所以稽首正覺世尊，是我的老師的老師啊）。

用這樣的話，應該正確地瞭解（這樣的話應當瞭解其中的意思）。

老聃（Lao Dan）也知道竺干（Zhugan）的國家有佛（Buddha）這樣的聖人。可以說是很明白了。你難道不知道嗎？太上（Tai Shang）生於東夏，釋迦（Śākya）出現在西干（老子（Laozi）生於東國，佛（Buddha）生於西天）。

地域相隔五萬多里，年代相隔十六位君王（周定王丙辰二年二月十五日生老子（Laozi），經歷了十六位君王：恭王、懿王、孝王、夷王、厲王、定王、幽王、平王、桓王、莊王、僖王、惠王、襄王、匡王，年歲記為三百四十五年）。

雖然地域不同，所處的時代也不同，但他們的暗中契合如此綿密。如果不是聖人的智慧高遠，道德玄妙相同，誰能參與到這種境界中呢？

《折疑論》卷第四 《大正藏》第 52 冊 No. 2118 《折疑論》

《折疑論》卷第五

金臺大慈恩寺西域師子比丘述注

言符第十九（這一篇，吻合儒釋道三教的道理，所以叫做言符）

客人說：『孔（Confucius）、佛（Buddha）二教的差別和共同之處，我大概瞭解了（大概就是大略的意思。儒（Confucianism）、佛（Buddhism）二教的差別和共同之處，我大概瞭解了）。』

『不知道老子（Laozi）的言論與儒（Confucianism）、佛（Buddhism）的言語，敢問也有相同的地方嗎？』

妙明說：『有。』

【English Translation】 English version Dragon (Kongzi Jia Yu Shi Zhou Pian. Confucius said, 'Zhou had Lao Dan (Lao Dan, meaning: Old Master Dan), learned in the past and present, he is my teacher. ' After asking about the rites, he sighed and said, 'Laozi (Laozi, meaning: Old Master) is like a dragon!')

I do not know. Master Dan (Dan) and Zhugan (Zhugan), are good at entering non-action (I did not understand this matter in the past. I do not know that Master Dan (Dan), Dragon (Long), and Zhugan (Zhugan), who are good at entering non-action, are the Buddhas).

I bow to the Right Enlightenment (Sanskrit Saṃbodhi, here translated as Right Enlightenment, which is the Buddha).

My teacher's teacher (Therefore, I bow to the World Honored One of Right Enlightenment, who is my teacher's teacher).

With such words, one should correctly understand (Such words should be understood for their meaning).

Lao Dan (Lao Dan) also knew that there were sages like Buddhas (Buddha) in the country of Zhugan (Zhugan). It can be said to be very clear. Don't you know? Tai Shang (Tai Shang) was born in Dongxia, and Śākya (Śākya) appeared in Xigan (Laozi (Laozi) was born in the Eastern country, and the Buddha (Buddha) was born in the Western Heaven).

The regions are more than 50,000 li apart, and the years are separated by sixteen monarchs (Laozi (Laozi) was born on the fifteenth day of the second month of the second year of King Ding of Zhou, and experienced sixteen monarchs: King Gong, King Yi, King Xiao, King Yi, King Li, King Ding, King You, King Ping, King Huan, King Zhuang, King Xi, King Hui, King Xiang, King Kuang, and the years are recorded as 345 years).

Although the regions are different and the times are different, their tacit understanding is so close. If it were not for the wisdom of the sages being far-reaching and their morality being profoundly the same, who could participate in this realm?

Zhe Yi Lun, Volume 4 Taisho Tripitaka, Volume 52, No. 2118, Zhe Yi Lun

Zhe Yi Lun, Volume 5

Commentary by the Western Region Monk Shizi of Jin Tai Da Ci'en Temple

Yan Fu, Chapter 19 (This chapter coincides with the principles of Confucianism, Buddhism, and Taoism, so it is called Yan Fu)

The guest said, 'I have a general understanding of the differences and similarities between Confucianism (Confucianism) and Buddhism (Buddhism) (Generally means a rough idea. I have a rough understanding of the differences and similarities between Confucianism (Confucianism) and Buddhism (Buddhism)).'

'I don't know if there are any similarities between the words of Laozi (Laozi) and the words of Confucianism (Confucianism) and Buddhism (Buddhism)?'

Miaoming said, 'Yes.'

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。但時有淳澆。機有大小。隨其所適(漢書曰。澆淳散樸各隨所適)。

教有淺深。雖不能全同。而亦有可同之語也。孔子云。中人以上可以語上也。中人以下不可以語上也(語去聲。論語語告也。言教人者當隨其高下而教。則其言易入而無躐等之蔽也)。

老子云。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之(上士唯智非愚勤行於道。中士聞其道則可上可下矣。下士唯愚非智返笑聖道。故上士悟。中士疑。下士迷)。

佛云。大根大莖大枝大葉。中根中莖中枝中葉。小根小莖小枝小葉(法華經云上中下三品者即三乘也)。

達摩九年不語(祖師航海而來。少林面壁九年)。

顏回終日如愚(孔子曰。吾與回言終日。不違如愚)。

老子曰。多言數窮不如守中(頻數也。道不屬言。言多數而氣窮。不如守一中之道)。

季康子患盜問于孔子。孔子對曰。茍子之不欲。雖賞之不竊(且上若不貪慾。則雖賞民使之為盜。民以知恥而不偷盜也)。

老子曰。不貴難得之貨。使民不為盜。佛云。不得畜金銀生像。尚書云。汝惟不伐。天下莫與汝爭功(伐夸也若不夸有功。則天下人無與爾爭奪其功也)。

汝惟不矜。天下莫與汝爭能。太上曰。自見者不明

【現代漢語翻譯】 現代漢語譯本：只是世風有時淳樸，有時澆薄。資質有大有小，各人適應的情況也不同（《漢書》說：淳樸澆薄，散漫樸實，各人隨著所適應的情況而變化）。 教義有深有淺，雖然不能完全相同，但也有可以相同的地方。孔子說：『中等資質以上的人，可以和他談論高深的道理；中等資質以下的人，不可以和他談論高深的道理。』（語，告訴。孔子說教導人應當根據他們資質的高低而施教，這樣他的話容易被接受，也不會有超越等級的弊端）。 老子說：『上士聽了道，勤奮地去實行；中士聽了道，好像記得又好像不記得；下士聽了道，就大笑。』（上士有智慧而沒有愚昧，勤奮地實行道。中士聽了道，可以向上也可以向下。下士只有愚昧而沒有智慧，反而嘲笑聖道。所以上士覺悟，中士疑惑，下士迷惑）。 佛說：『大根、大莖、大枝、大葉；中根、中莖、中枝、中葉；小根、小莖、小枝、小葉。』（《法華經》說上、中、下三品，就是三乘）。 達摩（Bodhidharma）祖師九年不說話（祖師乘船從海上而來，在少林寺面壁九年）。 顏回（Yan Hui）整天像個愚笨的人一樣（孔子說：『我與顏回談論整天，他沒有不同的意見，像個愚笨的人一樣』）。 老子說：『話說多了，必然會理屈詞窮，不如保持虛靜。』（頻數，多次。道不屬於言語，話說多了，氣就會衰竭，不如守住虛靜之道）。 季康子（Ji Kangzi）擔憂盜賊，向孔子請教。孔子回答說：『如果您的心不貪求，即使獎勵百姓去偷盜，百姓也會因為知道羞恥而不偷盜。』（況且上位者如果不貪婪，那麼即使獎勵百姓讓他們去當盜賊，百姓也會因為知道羞恥而不偷盜）。 老子說：『不看重難以得到的貨物，使百姓不做盜賊。』佛說：『不得積蓄金銀生像。』《尚書》說：『你只要不誇耀，天下沒有人與你爭功。』（夸，誇耀。如果不誇耀自己的功勞，那麼天下人就沒有人與你爭奪功勞）。 你只要不自誇，天下沒有人與你爭才能。《太上感應篇》說：『自以為是的人，反而看不明白。』

【English Translation】 English version: It's just that times are sometimes simple and sometimes decadent. Talents vary in size, and each person adapts differently (The Book of Han says: Simplicity and decadence, dispersion and simplicity, each changes according to what it adapts to). Teachings have depths and shallows. Although they cannot be completely the same, there are also things that can be the same. Confucius said, 'Those with above-average intelligence can be talked to about higher matters; those with below-average intelligence cannot be talked to about higher matters.' (Yu means to tell. Confucius said that when teaching people, one should teach according to their level of intelligence, so that his words can be easily accepted and there will be no transgression of levels). Lao Tzu (Laozi) said, 'Superior men, when they hear of the Tao (Dao), diligently practice it. Average men, when they hear of the Tao, seem to keep it and seem to lose it. Inferior men, when they hear of the Tao, greatly laugh at it.' (Superior men have wisdom and no foolishness, and diligently practice the Tao. Average men, when they hear of the Tao, can go up or down. Inferior men only have foolishness and no wisdom, and instead laugh at the holy Tao. Therefore, superior men are enlightened, average men doubt, and inferior men are confused). The Buddha said, 'Large roots, large stems, large branches, large leaves; medium roots, medium stems, medium branches, medium leaves; small roots, small stems, small branches, small leaves.' (The Lotus Sutra says that the three grades of upper, middle, and lower are the three vehicles). Bodhidharma (達摩) did not speak for nine years (The Patriarch came by sea and faced the wall in Shaolin Temple for nine years). Yan Hui (顏回) was like a fool all day long (Confucius said, 'I talked with Yan Hui all day long, and he did not disagree, like a fool'). Lao Tzu (Laozi) said, 'Too many words will inevitably lead to exhaustion of reason, it is better to maintain emptiness and stillness.' (Pinshu means frequently. The Tao does not belong to words, and if there are too many words, the energy will be exhausted, it is better to keep the way of emptiness and stillness). Ji Kangzi (季康子) was worried about thieves and asked Confucius for advice. Confucius replied, 'If your heart is not greedy, even if you reward the people to steal, the people will not steal because they know shame.' (Moreover, if those in high positions are not greedy, then even if they reward the people to be thieves, the people will not steal because they know shame). Lao Tzu (Laozi) said, 'Do not value hard-to-get goods, so that the people will not be thieves.' The Buddha said, 'One must not accumulate gold and silver to create images.' The Book of Documents says, 'As long as you do not boast, no one in the world will compete with you for merit.' (Fa means to boast. If you do not boast of your merits, then no one in the world will compete with you for merit). As long as you are not conceited, no one in the world will compete with you for talent. The Tai Shang Gan Ying Pian says, 'Those who are self-righteous are instead unclear.'

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。自是者不彰。自伐者無功自矜者不長(自專所見者。必不明其道也。自言是者。其道德必不顯彰也。自誇伐者。必無其功也。目矜才能者。必不得久長也)。

佛經云。不得故自讚毀他。即其類也(經言不得贊夸自己譭謗他人)。

如此者眾(如此相同之言眾多也)。

是以聖人雖居異域。被機同處如出一口(三教聖人。雖時代國土不同。其被化機緣相同之處。如出。一人之口)。

但病有淺深。藥有殊品。而療苦求安。其情一也(結上文意然三教所設。各有淺深不同。但苦病也。三聖之言藥也。雖有差殊品類不同。其治療病苦而欲求其安樂。則一理也)。

獨以戰國縱橫時無大器。故二聖不言世外之典耳(惟以三綱五常修齊治平之道。而化利天下。其出世玄妙之典故不言耳)。

會名第二十(此篇會同三教聖人之名目。故曰會名)

客曰。三聖設教異同之理。則聞命矣。敢問聖人原始返終之道。可得聞乎(原其始而知所生。返其終而知所死。如此道理可許得聞乎)。

妙明曰。甚哉子之問也(此贊客之所問)。

予隨堂粥飯之流(謙云。我乃隨眾堂中食粥飯之常流)。

焉能達聖人起盡之事也歟。然以所知敢告吾子。佛昔居睹史多天(梵語睹史多

【現代漢語翻譯】 現代漢語譯本： 自以為是的人不會彰明，自我誇耀的人不會有功勞，自高自大的人不會長久（固執己見的人，必定不能明白真理。自我標榜的人，他的道德必定不會顯揚。自我誇耀功勞的人，必定沒有功勞。自恃才能的人，必定不能長久）。 佛經上說，不得故意自我讚揚而詆譭他人，就是這類意思（經文說不得讚美自己而譭謗他人）。 像這樣說的很多（像這樣相同的話很多）。 因此，聖人雖然身處不同的地域，但應機施教之處卻如同出自一人之口（儒、釋、道三教的聖人，雖然時代和國家不同，但他們應機教化的相同之處，就像出自一個人的口）。 只是病癥有深淺，藥物有不同種類，但治療痛苦、追求安樂的心情卻是一樣的（總結上文的意思，然而三教所設立的教義，各有深淺不同，但痛苦是病癥，三位聖人的言論是藥物，雖然有差別和品類不同，但治療病苦而想要獲得安樂，則道理是一樣的）。 只是因為戰國時期縱橫家當道，沒有遠大的器度，所以二位聖人沒有談論超脫世俗的經典罷了（只是用三綱五常修身齊家治國平天下的道理，來教化利益天下，所以沒有談論超脫世俗玄妙的典籍）。 會名第二十（這篇彙集了儒釋道三教聖人的名號，所以叫做會名）。 客人問道：三位聖人設立教義的異同之處，我已經聽明白了。請問聖人探究事物本源，迴歸事物終結的道理，可以聽聞嗎？（探究事物的開始而知道它的由來，探究事物的終結而知道它的歸宿，這樣的道理可以允許我聽聞嗎？） 妙明回答說：您的問題太好了（這是讚美客人所問的問題）。 我只是隨眾吃粥吃飯的普通人（謙虛地說，我只是跟隨大眾在寺廟裡吃粥吃飯的普通人）。 怎麼能夠通達聖人開始和終結的事情呢？然而，我願意用我所知道的來告訴您。佛陀過去居住在兜率天（梵語兜率天(Tushita Heaven)，意為知足天）

【English Translation】 English version: Those who are self-righteous will not be enlightened. Those who boast of themselves will have no merit. Those who are arrogant will not last long (Those who are stubborn in their own views will certainly not understand the truth. Those who praise themselves will certainly not have their morality manifested. Those who boast of their merits will certainly have no merit. Those who rely on their talents will certainly not last long). The Buddhist scriptures say, 'One must not deliberately praise oneself and slander others,' which is of this kind (The scriptures say one must not praise oneself and slander others). There are many who say such things (There are many similar sayings). Therefore, although the sages live in different regions, their teachings are the same as if they came from one mouth (The sages of Confucianism, Buddhism, and Taoism, although from different times and countries, their teachings are the same as if they came from one person's mouth). It's just that illnesses have different depths, and medicines have different kinds, but the desire to cure suffering and seek peace is the same (Concluding the above, the teachings established by the three religions have different depths, but suffering is the illness, and the words of the three sages are the medicine. Although there are differences and different kinds, the principle of curing illness and seeking peace is the same). It was only because the strategists of the Warring States period were in power and lacked great vision that the two sages did not speak of the classics that transcend the world (They only used the principles of the Three Cardinal Guides and the Five Constant Virtues to cultivate oneself, regulate one's family, govern the state, and bring peace to the world, so they did not speak of the profound classics that transcend the world). Chapter Twenty: Meeting of Names (This chapter gathers the names of the sages of Confucianism, Buddhism, and Taoism, so it is called 'Meeting of Names'). The guest asked, 'I have heard the differences and similarities in the teachings established by the three sages. May I ask about the principle of the sages exploring the origin of things and returning to the end of things? (Exploring the beginning of things and knowing their origin, exploring the end of things and knowing their destination, may I be allowed to hear such a principle?)' Miaoming replied, 'Your question is excellent (This is praising the guest's question).' I am just an ordinary person who eats porridge and rice with the crowd (Humbly saying, I am just an ordinary person who eats porridge and rice in the temple with the crowd). How can I understand the beginning and end of the sages? However, I am willing to tell you what I know. The Buddha used to live in the Tushita Heaven (Sanskrit Tushita Heaven(Tushita Heaven), meaning the Heaven of Contentment)

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。亦名兜率陀天。此云知足)。

故名護明菩薩(佛彼時號護明菩薩。亦名勝善天子)。

降神迦維羅國凈飯王宮。以周昭王甲寅二十四年四月初八日。于毗婆尼藍園波羅叉樹下。于母摩耶右脅而生。十九逾城出家。成佛德相妙好。住世七十九年。譚經三百五十度(佛自降生至於雙林入滅。共七十九載。自成道已四十九年。演教三百餘會)。

以周穆王壬申五十二年二月十五日入般涅槃。其道本乎明析色心(析分也。佛說三乘教法。其道本欲分明色心二法即真俗二諦也)。

指陳因果排列行位(指點陳說。先因後果。隨其所終而證排列五十二行位階級)。

透脫生死越四暴流河(透過解脫生死之事。超越四暴急流河者。謂欲流有流見流無明流也)。

超三界彼岸(超出欲界色界無色界。梵語波羅。此云彼岸)。

舍凡從聖。得大菩提(梵語菩提。此云覺也舍離凡夫而證菩提之大覺也)。

末後拈華示眾。教外別傳不立文字直指人心本來是佛。以正法眼藏涅槃妙心傳付飲光(梵語迦葉此云飲光)。

達摩東遷。特明此事(梵語菩提達摩。此云覺法。西天自迦葉為初祖。相傳至達摩。乃二十八祖。東遷震旦。明原始返終之道)。

其來也月現江心(祖師來

【現代漢語翻譯】 現代漢語譯本： 也稱為兜率陀天（梵文：Tusita，意為『知足』）。

因此被稱為護明菩薩（佛陀彼時名為護明菩薩，也稱為勝善天子）。

降生於迦毗羅衛國凈飯王宮。在周昭王甲寅二十四年四月初八日，于毗婆尼藍園波羅叉樹下，從母親摩耶夫人的右脅降生。十九歲時逾越城墻出家。成佛后的德相非常美好。住世七十九年，講經三百五十次（佛陀從降生到雙林入滅，共七十九年。從成道開始，四十九年間，演教三百多次）。

在周穆王壬申五十二年二月十五日入般涅槃。其教義的根本在於明晰色心（析分，佛陀所說的三乘教法，其根本在於分明色心二法，即真諦和俗諦）。

指陳因果，排列行位（指點陳說，先有因後有果，隨著所證悟的最終境界而排列五十二個行位階級）。

透脫生死，越過四暴流河（透過解脫生死之事，超越四種暴急的河流，即欲流、有流、見流、無明流）。

超出三界到達彼岸（超出欲界、色界、無色界。梵文：波羅，意為『彼岸』）。

捨棄凡夫身份，證得大菩提（梵文：菩提，意為『覺悟』，舍離凡夫而證得菩提的大覺悟）。

最後拈花示眾，教外別傳，不立文字，直指人心，本來是佛。以正法眼藏、涅槃妙心傳付飲光（梵文：迦葉，意為『飲光』）。

達摩東渡，特意闡明此事（梵文：菩提達摩，意為『覺法』。西天自迦葉為初祖，相傳至達摩，為第二十八祖。東渡震旦，闡明原始返終的道理）。

他來的時候，如同月亮顯現在江心（祖師來

【English Translation】 English version: Also known as Tusita Heaven (Tusita: meaning 'contentment').

Therefore, he is called the Bodhisattva Hooming (At that time, the Buddha was called Bodhisattva Hooming, also known as Prince Shengshan).

He descended into the palace of King Jingfan in Kapilavastu. On the eighth day of the fourth month of the twenty-fourth year of the reign of King Zhao of Zhou, under the Palasa tree in Vipiniran Garden, he was born from the right side of his mother, Maya. At the age of nineteen, he left the city to become a monk. The Buddha's appearance after attaining Buddhahood was wonderful and auspicious. He lived in the world for seventy-nine years, expounding the scriptures three hundred and fifty times (From the Buddha's birth to his entering Nirvana in the Shuanglin Grove, it was seventy-nine years. From the time of his enlightenment, he taught for forty-nine years, holding over three hundred assemblies).

He entered Parinirvana on the fifteenth day of the second month of the fifty-second year of the reign of King Mu of Zhou. The foundation of his teachings lies in clarifying form and mind (analyzing and distinguishing. The Buddha's teachings of the Three Vehicles are fundamentally aimed at clarifying the two dharmas of form and mind, namely the two truths of ultimate and conventional).

Pointing out causes and effects, arranging the stages of practice (pointing out and explaining, first cause then effect, according to the final state attained, arranging the fifty-two stages of practice).

Breaking through birth and death, crossing the four violent currents (breaking through and liberating from birth and death, transcending the four violent and rapid currents, namely the currents of desire, existence, views, and ignorance).

Transcending the Three Realms to reach the other shore (transcending the Desire Realm, the Form Realm, and the Formless Realm. Sanskrit: Pāra, meaning 'the other shore').

Abandoning the ordinary and following the holy, attaining great Bodhi (Sanskrit: Bodhi, meaning 'awakening,' abandoning the state of an ordinary person and attaining the great awakening of Bodhi).

Finally, he held up a flower to show the assembly, a special transmission outside the teachings, not establishing words, directly pointing to the human mind, which is originally Buddha. He transmitted the Treasury of the Eye of the True Dharma and the Wondrous Mind of Nirvana to Drink Light (Sanskrit: Kāśyapa, meaning 'Drink Light').

Bodhidharma traveled east, specifically clarifying this matter (Sanskrit: Bodhidharma, meaning 'Awakened Dharma.' In the Western Heaven, from Kasyapa as the first patriarch, passed down to Bodhidharma, who was the twenty-eighth patriarch. He traveled east to China, clarifying the principle of returning to the origin and reaching the end).

His coming is like the moon appearing in the heart of the river (The Patriarch's coming

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東土所傳心印如月現於江心)。

其逝也日沈山頂(其歸逝也如日沈西山之頂)。

道高堯舜。德邁羲軒(如子貢曰。夫子賢于堯舜)。

分身混沌之前。流教太虛之始(佛祖及一切眾生本有底太極混沌無極之前。早有這個道理。是以流教於太虛之初始也)。

不生不滅(虛靈本體本來不生不滅)。

出九層圓蓋之天(易數九者。老陽至盡之處。道出於九天之上)。

無去無來(本體如如豈有去來)。

超八維方質之地(超出乎四方四隅形質之地)。

大矣廣矣。汪哉洋哉。巍巍乎不可思議者也(此贊佛祖道妙。若汪洋大海。又如五嶽巍巍。不可思議也)。

大權菩薩經云。老子是迦葉菩薩化游震旦。興正錄云。周定王丙辰二年二月十五日。老子降神于亳(亳音樸老子生於楚國陳郡苦縣賴鄉仁里)。

母懷八十一年。誕于李樹下。遂指為姓(老氏父姓韓名干字元卑。母曰精敷。孕經八十一年。生李樹下。因以為姓名耳。字伯陽。身長四尺六寸額凸眉粗。反唇折鼻。臀尖胯闊。聃耳髼頭。故曰老聃)。

生而皓首(生而白頭)。

為周柱下史(柱下史者周時掌禮之官)。

周道既衰。戰國縱橫(周轍既衰。淳風墜地。王道不興於時去

【現代漢語翻譯】 現代漢語譯本： 東土所傳的心印，就像月亮顯現在江心一樣（心印：指佛法真傳，東土：指中國）。 他的逝去，就像太陽沉落在山頂（逝去：指圓寂，歸逝：指回歸寂滅）。 他的道行高深，可以和堯舜相比；他的德行超越了羲軒（堯舜：古代聖賢帝王，羲軒：指伏羲和軒轅黃帝）。 在混沌之前就分化出身形，在太虛之初就開始流傳教義（混沌：指宇宙未開的狀態，太虛：指廣闊無垠的空間）。 不生不滅（虛靈本體：指永恒不變的精神本質）。 超出九層圓蓋的天空（九層圓蓋之天：古代對天空的描述，易數九：代表陽氣達到極致）。 無去無來（本體如如：指本體的真實狀態，不來不去）。 超越八維方正有形質的大地（八維：指四方四隅，形質：指有形狀和性質的事物）。 多麼偉大，多麼廣闊，多麼浩瀚，多麼深遠！真是巍峨高大，不可思議啊（讚美佛祖的道妙，像汪洋大海，又像五嶽那樣巍峨，不可思議）。 《大權菩薩經》說，老子是迦葉菩薩化身到震旦（中國）遊歷。《興正錄》記載，周定王丙辰二年二月十五日，老子降生在亳（亳：地名，老子生於楚國陳郡苦縣賴鄉仁里）。 他的母親懷了他八十一年，在李樹下生下了他，於是就用李作為他的姓氏（老氏父姓韓名干字元卑。母曰精敷。孕經八十一年。生李樹下。因以為姓名耳。字伯陽。身長四尺六寸額凸眉粗。反唇折鼻。臀尖胯闊。聃耳髼頭。故曰老聃）。 生下來就是滿頭白髮（皓首：白頭）。 擔任周朝的柱下史（柱下史：周朝掌管禮儀的官職）。 周朝的統治已經衰落，戰國時期諸侯國之間合縱連橫（周道：周朝的統治，淳風：淳樸的風氣）。

【English Translation】 English version: The mind-seal transmitted in the Eastern Land (Eastern Land: refers to China) is like the moon appearing in the heart of the river (mind-seal: refers to the true transmission of the Buddha-dharma). His passing is like the sun setting on the mountain peak (passing: refers to parinirvana, returning: refers to returning to quiescence). His attainment in the Dao is as high as Yao and Shun (Yao and Shun: ancient sage emperors), his virtue surpasses Xi and Xuan (Xi and Xuan: refers to Fuxi and the Yellow Emperor). He differentiated his body before the chaos (chaos: refers to the state before the universe was formed), and began to spread his teachings at the beginning of the Great Void (Great Void: refers to the vast and boundless space). Neither born nor extinguished (true spiritual essence: refers to the eternal and unchanging spiritual essence). Transcending the nine-layered dome of the heavens (nine-layered dome of the heavens: an ancient description of the sky, number nine in I Ching: represents the ultimate of Yang energy). Neither going nor coming (the true nature of reality: refers to the true state of the essence, neither coming nor going). Surpassing the eight-dimensional square and substantial earth (eight dimensions: refers to the four directions and four corners, substantial: refers to things with shape and nature). How great, how vast, how boundless, how profound! Truly majestic and inconceivable (praising the Buddha's wonderful Dao, like the vast ocean, and like the majestic Five Mountains, inconceivable). 'The Great Power Bodhisattva Sutra' says that Lao Tzu (Lao Tzu: Founder of Taoism) was an incarnation of Kashyapa Bodhisattva (Kashyapa Bodhisattva: One of the principal disciples of the Buddha) who traveled to Zhendan (China). 'The Xing Zheng Lu' records that on the fifteenth day of the second month of the year Bingchen of King Ding of Zhou, Lao Tzu was born in Bo (Bo: place name, Lao Tzu was born in Lai Township, Ku County, Chen Commandery, Chu State). His mother was pregnant with him for eighty-one years, and gave birth to him under a plum tree, so he took Li as his surname (Lao Tzu's father's surname was Han, his name was Gan, his courtesy name was Yuanbei. His mother was called Jingfu. She was pregnant for eighty-one years and gave birth to him under a plum tree, so he took it as his surname and name. His courtesy name was Boyang. He was four feet six inches tall, with a protruding forehead, thick eyebrows, everted lips, a collapsed nose, pointed buttocks, wide hips, drooping ears, and disheveled hair, hence the name Lao Dan). Born with white hair (white hair: white hair). Served as the historian under the pillars of the Zhou Dynasty (historian under the pillars: an official in the Zhou Dynasty in charge of rituals). The rule of the Zhou Dynasty had declined, and during the Warring States period, the states formed alliances (Zhou Dao: the rule of the Zhou Dynasty, pure customs: pure customs and atmosphere).

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國矣)。

牛駕而行。擬游西竺。過函谷關。為關令尹喜說道德二篇。西涉流沙薨于槐里(流沙地名。函谷關即今潼闕。槐里亦地名)。

其道本乎專氣致柔。抱一守真實腹虛心(老子之道。專守精氣。使不散亂則形體應之而能順也。故能致其柔和。抱一守真者。謂其無為自然之道。一者為言至也言更無其二。故抱一氣而固守本真也。道德經云。實其腹者懷道抱一而守其真神也。虛其心者謂除其嗜慾去其煩惱也)。

少思寡慾(無私蔽而少貪慾也)。

視之不足見(道德經云。視之不見。名曰夷。夷者無色之謂。其道故無色可見)。

聽之不能聞(經云。聽之不聞。名曰希。希者無聲之謂。其道故無聲可聞)。

寂兮寥兮(寂者無音與聲也。寥者無形而空也。如詩上天之載無聲無臭至矣)。

獨立而不改(獨立者。道更無其二也。不改者。常化有常也)。

周行而不殆(既明此無形無影之道。則周行天下而無危殆也)。

然後設無為之化(明乎專氣抱一之道。然後可以稱無為之教化)。

行不言之教(既明道妙則可以行無言無說之教)。

足以還年卻老(可以證返老還童之理)。

羽駕長生(乘鸞跨鶴謂之羽駕。其本體不滅謂之長生久視

【現代漢語翻譯】 現代漢語譯本： （老子）乘著牛車前行，打算前往西竺（古代對印度的稱呼）。經過函谷關（今潼關附近）時，為關令尹喜講述了《道德經》上下兩篇。之後向西越過流沙（地名），在槐里（地名）去世。

他的道，根本在於專一精氣以達到柔和，抱守本真，保持腹中充實而內心空虛（老子的道，專一守護精氣，使其不散亂，那麼形體就能順應它而柔順。所以能達到柔和。抱一守真，是指他的無為自然的道。『一』是說到極致，意思是再沒有第二個。所以抱守精氣而固守本真。《道德經》說，『實其腹』，就是懷抱道而守住本真的精神。『虛其心』，就是去除嗜慾，去除煩惱）。

減少思慮，降低慾望（沒有私心遮蔽，減少貪婪的慾望）。

看也看不見（《道德經》說，『視之不見，名曰夷』。夷，是無色的意思，所以道沒有顏色可見）。

聽也聽不見（《道德經》說，『聽之不聞，名曰希』。希，是無聲的意思，所以道沒有聲音可聽）。

寂靜啊，空曠啊（寂，是沒有聲音和聲響；寥，是沒有形體而空虛。如同詩經所說，上天的承載，無聲無臭，達到極致）。

獨立不改（獨立，是說道再沒有第二個；不改，是常化有常）。

周行而不危殆（既然明白了這無形無影的道，那麼周遊天下也不會有危險）。

然後施行無為的教化（明白了專一精氣、抱守本真的道，然後才可以稱作無為的教化）。

施行不言的教導（既然明白了道的奧妙，就可以施行不用言語的教導）。

足以返老還童（可以驗證返老還童的道理）。

乘著羽毛飛昇，長生不老（乘坐鸞鳥、跨騎仙鶴叫做羽駕，其本體不滅叫做長生久視）。

【English Translation】 English version: (Laozi) traveled by ox-cart, intending to visit West India (an ancient name for India). Passing through the Hangu Pass (near present-day Tongguan), he lectured Yin Xi, the gatekeeper, on the two parts of the 'Tao Te Ching'. Afterwards, he crossed the shifting sands (a place name) to the west and died in Huaili (a place name).

His Tao is fundamentally about concentrating one's Qi (vital energy) to achieve gentleness, embracing oneness, and maintaining a full abdomen and an empty heart (Laozi's Tao is about focusing on guarding one's Qi, so that it does not scatter, and the body can respond to it and be compliant. Therefore, one can achieve gentleness. Embracing oneness and guarding truth refers to his Tao of non-action and naturalness. 'One' is the ultimate, meaning there is no second. Therefore, embrace Qi and firmly guard the original truth. The 'Tao Te Ching' says, 'Fill the abdomen,' which means embracing the Tao and guarding the true spirit. 'Empty the heart' means removing desires and eliminating煩惱 (fán nǎo, vexations)).

Reduce thoughts and lower desires (without selfish concealment and reduce greedy desires).

Looking at it, one cannot see it (The 'Tao Te Ching' says, 'Looking at it, one cannot see it, it is called Yi (夷, yí)'. Yi means without color, so the Tao has no color to be seen).

Listening to it, one cannot hear it (The 'Tao Te Ching' says, 'Listening to it, one cannot hear it, it is called Xi (希, xī)'. Xi means without sound, so the Tao has no sound to be heard).

Silent and empty (Silent means without sound or noise; empty means without form and void. Like the Book of Songs says, 'Heaven's carrying is without sound or smell, reaching the ultimate').

Independent and unchanging (Independent means that there is no second Tao; unchanging means that constant transformation has constancy).

Traveling around without danger (Since one understands this formless and shadowless Tao, then traveling around the world will not be dangerous).

Then practice the transformation of non-action (Having understood the Tao of concentrating Qi and embracing oneness, then one can be called the teaching of non-action).

Practice the teaching of non-speaking (Having understood the mystery of the Tao, one can practice the teaching without words).

Sufficient to return to youth (One can verify the principle of returning to youth).

Riding on feathers, long life (Riding on the Luan bird and riding on the crane is called feather riding, and its indestructible body is called longevity).

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之道也)。

共陰陽以晦明(陰陽者。指日月與陰陽而同暗同明也)。

與天地而遐久。非含和蘊素忘懷守雌者。不足與語此道也(若不是含養中和蘊積純真忘其情慾。守一若雌之抱卵。孳孳而為道者。不足以論此道德也)。

牟子云。清凈法行經云。震旦國人難化。先以三聖而往教焉(文出破邪論。在藏經既字函上卷)。

大迦葉菩薩稱為老子。凈光童子菩薩稱為仲尼。儒童菩薩稱為顏回(佛說空寂所問經。及天地經。皆云。吾迦葉在彼為老子。號無上道。凈光在彼號仲尼為夫子漸教化。儒童在彼號顏回。須那經云。吾入滅千載之後。教流於東土。王及人民。奉戒修善者眾。出藏經明字函)。

興正錄云。周靈王二十一年十一月四日生孔子。年譜云。週二十二主靈王二十一年十一月四日。孔子生於兗州鄹邑平鄉闕黨里(緝事記。靈王在位二十七年庚戌二十一年十一月初四日。時老子五十五歲孔子生於魯國兗州鄹邑平鄉晉昌里。生而有髭。身長九尺六寸。腰大十圍手垂過膝。河目海口。龍顏方顙鳳颙燕領。虎視雷聲有中和之德。衣莊而嚴。色溫而厲。如世家說)。

父叔梁紇。母顏氏徴(史記世家曰。其先宋人也)。

適周道衰微。淳風墜地。周流天下(周流天下而化行

【現代漢語翻譯】 現代漢語譯本： （這就是）道的執行方式。

（道）與陰陽共同作用，時而顯現，時而隱藏（陰陽指的是日月以及陰陽本身，它們與道一同暗淡，一同光明）。

（道）與天地一樣長久。如果不是涵養中和之氣，蘊藏純真之性，忘卻情慾，堅守如雌性抱卵般的狀態，孜孜不倦地修道之人，是無法與他談論這道德之道的（如果不是涵養中和之氣，蘊藏純真之性，忘卻情慾，像雌性抱卵一樣守護本真，勤勉不懈地修道之人，是不配與他談論這道德之道的）。

牟子說，《清凈法行經》中說，震旦（中國）之人難以教化，所以先派遣三聖前往教導他們（出自《破邪論》，在藏經既字函上卷）。

大迦葉菩薩被稱為老子，凈光童子菩薩被稱為仲尼（孔子），儒童菩薩被稱為顏回（《佛說空寂所問經》以及《天地經》都說：『我迦葉在那邊是老子，號為無上道。凈光在那邊號為仲尼，作為夫子逐漸教化。儒童在那邊號為顏回。』《須那經》說：『我入滅一千年之後，教法流傳到東土，國王和人民，奉行戒律，修習善業的人很多。』出自藏經明字函）。

《興正錄》記載，周靈王二十一年十一月初四日生孔子。《年譜》記載，周朝第二十二位君主靈王二十一年十一月初四日，孔子生於兗州鄹邑平鄉闕黨里（《緝事記》記載，靈王在位二十七年庚戌二十一年十一月初四日，當時老子五十五歲，孔子生於魯國兗州鄹邑平鄉晉昌里。出生時就有鬍鬚，身高九尺六寸，腰圍十圍，雙手下垂超過膝蓋，河目海口，龍顏方額，鳳頸燕頷，虎視雷聲，具有中和之德，衣著莊重而嚴肅，神色溫和而嚴厲，如同世家所說）。

父親叔梁紇，母親顏氏徵（《史記·世家》說：『他的祖先是宋國人』）。

正逢周朝衰微，淳樸的風俗墜落，（孔子）周遊天下（周遊天下而施行教化）。

【English Translation】 English version: This is the way of the Dao (the Way).

(The Dao) shares Yin and Yang, sometimes appearing, sometimes concealing (Yin and Yang refer to the sun, the moon, and Yin and Yang themselves, which dim and brighten together with the Dao).

(The Dao) is as everlasting as Heaven and Earth. If one does not cultivate harmony and balance, nurture purity, forget desires, and steadfastly guard oneself like a hen incubating eggs, diligently pursuing the Dao, one is not worthy to discuss this Dao of morality (If one does not cultivate harmony and balance, nurture purity, forget desires, and steadfastly guard one's essence like a hen incubating eggs, diligently pursuing the Dao, one is not qualified to discuss this Dao of morality).

Mouzi said, the 'Qingjing Faxing Jing' (Sutra of Pure Conduct) states that the people of Zhendan (China) are difficult to teach, so three sages were first sent to instruct them (From 'Po Xie Lun' (Treatise on Refuting Heresy), located in the upper volume of the Ji character box in the Tripitaka).

Mahakasyapa Bodhisattva is known as Laozi, Jingguang Tongzi Bodhisattva is known as Zhongni (Confucius), and Rutong Bodhisattva is known as Yan Hui (The 'Buddha Speaks of the Empty and Silent Questions Sutra' and the 'Heaven and Earth Sutra' both say: 'I, Kasyapa, am Laozi there, named the Supreme Dao. Jingguang is Zhongni there, gradually teaching as a master. Rutong is Yan Hui there.' The 'Suna Sutra' says: 'A thousand years after my Nirvana, the teachings will spread to the Eastern Land, and many kings and people will uphold the precepts and cultivate goodness.' From the Ming character box in the Tripitaka).

The 'Xing Zheng Lu' records that Confucius was born on the fourth day of the eleventh month of the twenty-first year of King Ling of Zhou. The 'Chronicle' records that Confucius was born on the fourth day of the eleventh month of the twenty-first year of King Ling, the twenty-second ruler of the Zhou Dynasty, in the Que Dang neighborhood of Pingxiang, Zouyi, Yanzhou (The 'Jishi Ji' records that in the twenty-first year of Gengxu, the twenty-seventh year of King Ling's reign, on the fourth day of the eleventh month, Laozi was fifty-five years old, and Confucius was born in Jinchang neighborhood of Pingxiang, Zouyi, Yanzhou in the state of Lu. He was born with a beard, was nine feet six inches tall, had a waist circumference of ten spans, hands that hung past his knees, river eyes and a sea mouth, a dragon face with a square forehead, a phoenix neck and a swallow chin, a tiger's gaze and thunderous voice, possessed the virtue of harmony and balance, and dressed solemnly and sternly, with a gentle and stern demeanor, as the aristocratic families say).

His father was Shuliang He, and his mother was Yan Shi Zheng (The 'Records of the Grand Historian, Family of Confucius' says: 'His ancestors were people of Song').

It was a time when the Zhou Dynasty was declining and pure customs were falling to the ground, (Confucius) traveled throughout the world (traveling throughout the world and spreading his teachings).

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導)。

高而無位(夫子有君師之德。無君師之位)。

伐樹于宋(孔子嘗談道。于宋國樹下宋人伐樹)。

削跡于衛(孔子過衛。國人削其腳跡)。

見辱于陽貨(陽貨謂孔子曰。懷其寶而迷其邦。可謂仁乎。好從事而亟失時。可謂智乎)。

被誚于接輿(楚狂接輿見孔子而歌曰。鳳兮鳳兮何德之衰。往者不可諫來者猶可追。已而已而。今之從政者殆而)。

畏於匡人(夫子游于匡。宋人圍之數匝。子絃琴而不輟。子路入見曰夫子何娛耶。宋人慾殺夫子矣。子推琴而謂子路曰。由來吾語汝。吾諱窮久矣。而不免命也。求通久矣。而不得時也當堯舜之時天下無窮。人非知得也。當桀紂之時。天下無通。人非知失也。世適然。夫水行不避蛟龍者。漁父之勇也。陸行不避兕虎者。獵夫之勇也。白刃交於前視死如視生。烈士之勇也。知窮之有命。知通之有時。臨大難而不懼者。聖人之勇也。是以吾今雖難於此而不怖。故絃琴而樂也。論語曰。天生德于予。匡人其如予何)。

困於陳蔡(論語。子在陳絕糧。從者病莫能興)。

窮詞于盜跖。受毀於桓魋(桓魋。宋司馬也。欲害孔子。子曰。天既賦我以如是之德桓魋其奈我何)。

年七十有三而終於魯(孔子年七十三

【現代漢語翻譯】 現代漢語譯本： 高而無位（夫子有君師的德行，卻沒有君師的地位）。 伐樹于宋（孔子曾在宋國樹下談論道義，宋國人砍伐那棵樹）。 削跡于衛（孔子經過衛國，衛國人削去他留下的腳印）。 見辱于陽貨（陽貨對孔子說：『懷藏寶物卻迷惑于自己的國家，可以稱作仁嗎？喜歡從事卻屢屢錯過時機，可以稱作智嗎？』）。 被誚于接輿（楚國狂人接輿見到孔子，唱歌道：『鳳啊鳳啊，你的德行怎麼衰敗了？過去的事情不可挽回，未來的事情還可以追趕。算了吧算了吧，現在那些執政的人危險啊！』）。 畏於匡人（孔子在匡地，被匡人包圍了好幾圈。孔子彈琴不止。子路進去見孔子說：『夫子您為什麼還這麼快樂呢？匡人要殺您了！』孔子推開琴，對子路說：『我來告訴你。我避諱窮困很久了，但還是不能免於命運啊。我追求通達很久了，但還是不能得到時機啊。當堯舜的時候，天下沒有窮困的人，不是因為人們有智慧得到什麼；當桀紂的時候，天下沒有通達的人，不是因為人們有智慧失去什麼。世道就是這樣啊。在水裡行走不躲避蛟龍的，是漁夫的勇敢；在陸地上行走不躲避兕虎的，是獵戶的勇敢；刀刃交加在眼前，把死看得像生一樣，是烈士的勇敢；知道窮困是命運，知道通達是時機，面臨大難而不恐懼的，是聖人的勇敢。因此我現在雖然困於此地也不害怕，所以彈琴而快樂。《論語》說：『天賦予我德行，匡人能把我怎麼樣？』）。 困於陳蔡（《論語》記載，孔子在陳國斷絕了糧食，跟隨的人都病倒了，起不來）。 窮詞于盜跖（孔子的話被盜跖駁倒）。受毀於桓魋（桓魋是宋國的司馬，想要加害孔子。孔子說：『上天既然賦予我這樣的德行，桓魋又能把我怎麼樣呢？』）。 年七十有三而終於魯（孔子享年七十三歲，在魯國去世）。

【English Translation】 English version: High but without position (Confucius had the virtue of a ruler and teacher, but not the position of a ruler and teacher). Trees felled in Song (Confucius once discussed the Dao under a tree in the state of Song, and the people of Song felled the tree). Footprints erased in Wei (Confucius passed through the state of Wei, and the people of Wei erased the footprints he left behind). Insulted by Yang Huo (Yang Huo said to Confucius, 'Is it benevolence to cherish one's treasure while being deluded in one's own state? Is it wisdom to be fond of engaging in affairs but repeatedly missing the opportune time?'). Mocked by Jie Yu (The madman of Chu, Jie Yu, saw Confucius and sang, 'Phoenix, oh phoenix, how your virtue has declined! The past cannot be remedied, but the future can still be pursued. Enough, enough, those who govern today are in danger!'). Feared by the people of Kuang (Confucius was in Kuang, surrounded by the people of Kuang in several layers. Confucius continued to play his qin without stopping. Zilu entered to see Confucius and said, 'Master, why are you still so happy? The people of Kuang want to kill you!' Confucius put down his qin and said to Zilu, 'Let me tell you. I have avoided poverty for a long time, but I cannot escape fate. I have sought success for a long time, but I cannot obtain the time. During the time of Yao and Shun (legendary sage kings), there was no poverty in the world, not because people had the wisdom to obtain something; during the time of Jie and Zhou (infamous tyrants), there was no success in the world, not because people had the wisdom to lose something. The world is just like that. To walk in water without avoiding dragons is the courage of a fisherman; to walk on land without avoiding rhinoceroses and tigers is the courage of a hunter; to face the clash of blades and see death as life is the courage of a martyr; to know that poverty is fate and that success is timing, and to not fear great difficulty is the courage of a sage. Therefore, even though I am in difficulty here, I am not afraid, so I play the qin and am happy. The Analects says, 'Heaven has endowed me with virtue, what can the people of Kuang do to me?'). Besieged in Chen and Cai (The Analects records that Confucius ran out of food in the state of Chen, and his followers were sick and unable to get up). His words were refuted by the robber Zhi. Received slander from Huan Tui (Huan Tui was the Sima (Minister of War) of Song, who wanted to harm Confucius. Confucius said, 'Since Heaven has endowed me with such virtue, what can Huan Tui do to me?'). Died in Lu at the age of seventy-three (Confucius died in the state of Lu at the age of seventy-three).

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。薨于魯。葬于城北。今孔林是也)。

其道本乎道德仁義禮樂(夫子以行其道也。則本于堯舜無為自然之道德。夫仁者心之德愛之禮。義者心之智。事之宜。禮者天理之節文。人事之儀則。樂者移風易俗而主于和也)。

恭儉溫良慈讓(恭者莊敬也。儉者節制也。溫者。和厚也。良者易直也。慈仁而有愛及人也讓者謙遜也)。

文行忠信(子以四教。文行忠信。教人以學文。修行存忠信也。忠信為人之本也)。

祖述堯舜(遠宗堯舜之道)。

憲章文武(近守文武之法)。

刪詩書(刪除削也。定公元年。季氏強僭。其陽虎作亂專政夫子退而削去詩中繁文異辭書中三墳三典)。

定禮樂(夫子適問篇。問禮于老聃訪樂於萇弘。然後定其禮樂)。

贊易道(贊周易而講明天道。及說卦文言繫辭等)。

補春秋(韓宣子適魯。見孔子曰。易象與魯春秋。蓋周之舊典也。何不修之。因魯史策書成文就加筆削。所補之者人道恢王道備矣)。

作孝經(與曾子所言者是也)。

理欹器(孔子觀于魯桓公之廟。有欹器焉。問于守廟者曰此謂何器。對曰。此蓋為宥坐之器也。子曰。吾聞宥坐之器。虛則欹。中則正。滿則覆。聖人以為至誠。故常置之於坐測。

【現代漢語翻譯】 現代漢語譯本：

（孔子）在魯國去世，安葬在城北，就是今天的孔林所在地。 他的道，根本在於道德仁義禮樂（孔子用這些來推行他的道。道德本于堯舜的無為而自然的道德。仁是心的德行，是愛的禮儀。義是心的智慧，是事情的適宜。禮是天理的節制和文飾，是人事的儀軌法則。樂是移風易俗，而主旨在於和諧）。 恭敬、節儉、溫和、善良、慈愛、謙讓（恭敬是莊重嚴肅。節儉是節制。溫和是和藹敦厚。善良是平易正直。慈愛是有仁愛之心並關愛他人。謙讓是謙虛退讓）。 文、行、忠、信（孔子用這四項來教育學生，即學習文化知識，注重品德修行，保持忠誠和信用。忠信是做人的根本）。 傚法堯舜（以堯舜之道為遠祖）。 遵循文武（以文王、武王的法則為近守）。 刪減《詩》《書》（刪除就是削減。在定公元年，季氏權勢強大，僭越禮制，他的家臣陽虎作亂專權。孔子隱退後，刪去了《詩》中的繁文縟節和不同的說法，《書》中的《三墳》《三典》）。 制定禮樂（孔子在《適問》篇中，向老聃請教禮，向萇弘請教樂，然後制定了禮樂）。 讚揚《易》道（讚揚《周易》，講解天道，以及《說卦》《文言》《繫辭》等）。 補修《春秋》（韓宣子到魯國，見到孔子說，《易象》與魯國的《春秋》，都是周朝的舊典，為什麼不加以修撰呢？於是依據魯國的史書加以整理，並進行補充和刪減，所補充的內容使人道得以發揚，王道得以完備）。 創作《孝經》（是孔子與曾子所說的話）。 整理欹器（孔子在魯桓公的廟裡，看到一種傾斜的器物，問守廟的人說：『這是什麼器物？』回答說：『這大概是用來放在座位右邊的器物。』孔子說：『我聽說放在座位右邊的器物，空的時候就傾斜，裝滿一半的時候就端正，裝滿了就會傾覆。聖人認為這是最真誠的道理，所以常常放在座位旁邊用來警戒自己。』）

【English Translation】 English version:

(Confucius) passed away in Lu and was buried north of the city, which is now the location of the Kong Forest (Kong Lin). His Dao (way, path) is fundamentally based on morality, benevolence, righteousness, propriety, and music (Confucius used these to promote his Dao. Morality originates from the non-action and natural morality of Yao and Shun. Benevolence (Ren) is the virtue of the heart, the etiquette of love. Righteousness (Yi) is the wisdom of the heart, the appropriateness of things. Propriety (Li) is the regulation and adornment of the principles of Heaven, the rules and laws of human affairs. Music (Yue) is to transform customs and habits, with the main purpose of harmony). Respect, frugality, gentleness, goodness, kindness, and humility (Respect (Gong) is solemnity and reverence. Frugality (Jian) is moderation. Gentleness (Wen) is amiable and kind. Goodness (Liang) is easygoing and upright. Kindness (Ci) is having a benevolent heart and caring for others. Humility (Rang) is being modest and yielding). Literature, conduct, loyalty, and trustworthiness (Confucius used these four to educate his students, namely, learning cultural knowledge, focusing on moral cultivation, and maintaining loyalty and trustworthiness. Loyalty and trustworthiness are the foundation of being a person). Following Yao and Shun (taking the Dao of Yao and Shun as the distant ancestors). Adhering to Wen and Wu (taking the laws of King Wen and King Wu as the immediate models). Deleting the 'Book of Poetry' and 'Book of Documents' (Deleting means reducing. In the first year of Duke Ding, the Ji family was powerful and overstepped the bounds of propriety, and their retainer Yang Hu caused chaos and seized power. After Confucius retired, he deleted the redundant and different expressions in the 'Book of Poetry' and the 'Three Tombs' and 'Three Canons' in the 'Book of Documents'). Establishing rites and music (In the 'Shi Wen' chapter, Confucius asked Lao Dan about rites and Chang Hong about music, and then established rites and music). Praising the Dao of 'Yi' (praising the 'Book of Changes' (Zhou Yi) and explaining the Dao of Heaven, as well as the 'Shuo Gua,' 'Wen Yan,' 'Xi Ci,' etc.). Supplementing the 'Spring and Autumn Annals' (Han Xuanzi went to Lu and said to Confucius, 'The 'Images of Yi' and the 'Spring and Autumn Annals' of Lu are both old canons of the Zhou Dynasty. Why not revise them?' Therefore, he organized and supplemented the historical records of Lu, and made additions and deletions. The supplemented content allowed the Dao of humanity to be promoted and the Dao of kings to be perfected). Composing the 'Classic of Filial Piety' (these are the words spoken by Confucius to Zengzi). Arranging the Tilted Vessel (Confucius saw a tilted vessel in the temple of Duke Huan of Lu and asked the temple keeper, 'What is this vessel?' The reply was, 'This is probably a vessel to be placed on the right side of the seat.' Confucius said, 'I have heard that a vessel placed on the right side of the seat tilts when empty, becomes upright when half full, and overturns when full. The sages considered this the most sincere principle, so they often placed it beside their seats to warn themselves.')

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顧謂弟子曰。試注水焉。乃注之。果然中則正。滿則覆。夫子喟然嘆曰。嗚呼夫物焉有滿而不覆也哉。子路進曰。敢問持滿有道乎。子曰聰明聖智。守之以愚。功被天下。守之以讓。勇力振世。守之以怯。富有四海。守之以謹。此所謂損之又損之之道也)。

受道于漁父(事如莊子漁父篇)。

問禮于老聃。正三綱(三綱者。父子君臣夫婦)。

明五紀(五紀者仁義禮智信)。

配天祀帝。享祖尊親(事出孝經)。

仆妾竭其歡心(孝經。治家者不敢失於臣妾。而況于妻子乎。故得人之歡心)。

臣子盡其忠孝(事父母能竭其力。事君臣能致其身)。

居家理治長幼順從(孝經居家理故治可移于君事兄弟故順可移于長)。

身揭日月之明(揭負也。言身負其道如日月之同明)。

道歷乾坤之固(夫子道德歷代封謚如天地之永固)。

此略其實也(此乃略少而言夫子之實跡也)。

然聖人之道。仰之彌高(論語。顏子喟然嘆曰聖人之道。仰之彌高不可及)。

鉆之彌堅(鉆彌堅不可入)。

瞻之在前。忽然在後(在前在後。恍惚不可以為象。此顏子深知夫子之道無窮無盡無形無體而嘆之也)。

居則善地。心則善淵。迎之無首

。隨之無後(老氏道體玄妙而不可及也)。

生而無生。滅而無滅(釋氏不生不滅之道也)。

離相寂然。絕諸戲論(此形容釋氏道體玄妙不可及也)。

且誰能果知其升降隱顯原始返終之道也(此總結三教之妙而謙辭云。且今誰敢言盡知其高低明暗。原其始生而盡其返終之道也哉)。

客稽首再拜曰。非子之說。吾不得聞聖人至道如此其大者也。

折疑論卷第五(終)

【現代漢語翻譯】 現代漢語譯本： 隨之無後（老子的道體玄妙而不可及）。

生而無生，滅而無滅（釋迦牟尼的不生不滅之道）。

離相寂然，絕諸戲論（此形容釋迦牟尼的道體玄妙不可及）。

且誰能果真知道它的升降隱顯、原始返終之道呢？（此總結儒釋道三教的玄妙，並謙虛地說，如今誰敢說完全知道它的高低明暗，探究它的起始，窮盡它的返歸終結之道呢？）

客人稽首再拜說：『如果不是先生您的解說，我不可能聽到聖人的至道如此博大精深。』

《折疑論》卷第五（終） 現代漢語譯本： 隨之無後（老氏的道體玄妙而不可及）。

生而無生，滅而無滅（釋氏不生不滅的道理）。

離相寂然，絕諸戲論（這是形容釋氏的道體玄妙不可及）。

而且誰能夠真正知道它的升降隱顯、原始返終的道理呢？（這是總結儒釋道三教的玄妙之處，並且用謙虛的口吻說，如今誰敢說完全知道它的高低明暗，探究它的起始，窮盡它的返歸終結的道理呢？）

客人叩頭再拜說：『如果不是先生您的解說，我不可能聽到聖人的至道如此博大。』

《折疑論》卷第五（終）

【English Translation】 English version: Following it, there is no successor (Laozi's [道體 Dàotǐ - Tao's essence] is profound and unattainable).

Born without birth, extinguished without extinction (Shakyamuni's [釋迦牟尼 Shìjiāmóuní - Shakyamuni] doctrine of neither birth nor death).

Separated from forms, in tranquil silence, cutting off all frivolous discussions (This describes Shakyamuni's [釋迦牟尼 Shìjiāmóuní - Shakyamuni] profound and unattainable essence).

And who can truly know its rising and falling, hidden and manifest, original beginning and returning end? (This summarizes the mysteries of the three teachings - Confucianism, Buddhism, and Taoism - and humbly says, 'Now, who dares to say they fully know its heights and depths, brightness and darkness, explore its origin, and exhaust its path of returning to the end?')

The guest bowed his head and prostrated himself twice, saying, 'If it were not for your explanation, I would not have heard the supreme Tao of the sages to be so great.'

'Zhe Yi Lun' (Treatise on Resolving Doubts) Volume 5 (End) English version: Following it, there is no successor (Laozi's [老子 Lǎozǐ] Tao's essence is profound and unattainable).

Born without birth, extinguished without extinction (Shakyamuni's [釋迦牟尼 Shìjiāmóuní] doctrine of neither birth nor death).

Separated from forms, in tranquil silence, cutting off all frivolous discussions (This describes Shakyamuni's [釋迦牟尼 Shìjiāmóuní] profound and unattainable essence).

And who can truly know its rising and falling, hidden and manifest, original beginning and returning end? (This summarizes the mysteries of the three teachings - Confucianism, Buddhism, and Taoism - and humbly says, 'Now, who dares to say they fully know its heights and depths, brightness and darkness, explore its origin, and exhaust its path of returning to the end?')

The guest bowed his head and prostrated himself twice, saying, 'If it were not for your explanation, I would not have heard the supreme Tao of the sages to be so great.'

'Zhe Yi Lun' (Treatise on Resolving Doubts) Volume 5 (End)

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