T85n2859_惠遠外傳
大正藏第 85 冊 No. 2859 惠遠外傳
No. 2859
惠遠外傳
題梵音遠向向漸歷耳□□□□□□□□遠公日不知甚生道安講讚得爾許多能解。愿我一朝再登高座。重政十他之果與一切眾生。□災有邪無邪。有相無相皆因涅槃而滅度。須臾之間便□下講男女齊散。相公歸宅廳中歇息既定升坐廳。而夫掩袂直至相公面前。啟相公曰。只如相公數並於稱光寺內聽道安上人講涅槃經。還聽得何法。見說涅槃經。義無量無邊。相公記得多少來經文。何得默然而不言。並不為妾說一句半句之偈。相公曰。夫人眾贊法華經已否。夫人曰。曾讀法華經。相公言。經中道不請說之聞必不聽。夫人曰。愿相公為宅內良賤略說多少令心開悟解。相公言。道得為夫人說涅槃經中之義。夫人便處分家人掃灑廳館。高設床座喚大小良賤三百餘口齊至廳前。請相公說涅槃經中之義。應是諸人默然而聽。相公是夜先為夫人說其八苦。交煎第一說其生苦。生苦者生身。托母蔭在胎中。臨月之間由如蘇酪。九十日內然可成形。男在阿孃左邊。女在阿孃右脅。貼著俯近心肝稟氣成形。乃受諸苦。賢愚一等貴賤。亦同慈母之恩應無兩種。母吃熱飯不異鑊湯煮身。母吃冷物恰如寒冰地獄。母若食飽由如夾□之中。母
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2859 惠遠外傳 No. 2859 惠遠外傳 題梵音遠向向漸歷耳……遠公日不知甚生道安講讚得爾許多能解。愿我一朝再登高座。重政十他之果與一切眾生。……災有邪無邪。有相無相皆因涅槃（Nirvana，佛教術語，指解脫）而滅度。須臾之間便……下講男女齊散。相公歸宅廳中歇息既定升坐廳。而夫掩袂直至相公面前。啟相公曰。只如相公數並於稱光寺內聽道安上人講涅槃經。還聽得何法。見說涅槃經。義無量無邊。相公記得多少來經文。何得默然而不言。並不為妾說一句半句之偈。相公曰。夫人眾贊法華經已否。夫人曰。曾讀法華經。相公言。經中道不請說之聞必不聽。夫人曰。愿相公為宅內良賤略說多少令心開悟解。相公言。道得為夫人說涅槃經中之義。夫人便處分家人掃灑廳館。高設床座喚大小良賤三百餘口齊至廳前。請相公說涅槃經中之義。應是諸人默然而聽。相公是夜先為夫人說其八苦。交煎第一說其生苦。生苦者生身。托母蔭在胎中。臨月之間由如蘇酪。九十日內然可成形。男在阿孃左邊。女在阿孃右脅。貼著俯近心肝稟氣成形。乃受諸苦。賢愚一等貴賤。亦同慈母之恩應無兩種。母吃熱飯不異鑊湯煮身。母吃冷物恰如寒冰地獄。母若食飽由如夾……之中。母
【English Translation】 English version Taisho Tripitaka Volume 85, No. 2859, Biography of Huiyuan No. 2859 Biography of Huiyuan The Sanskrit sounds gradually reach the ear... Master Yuan (referring to Huiyuan) said that he did not know much about what Dao An (a famous Buddhist monk) preached and praised, but he was able to understand so much. I wish that one day I could ascend the high seat again and bestow the fruits of the ten others upon all sentient beings... Calamities, whether caused by evil or not, whether with form or without form, all are extinguished through Nirvana (Nirvana, a Buddhist term referring to liberation). In a short while, the lecture ended and men and women dispersed. The Chancellor returned home and rested in the hall. After settling down, he ascended to the hall. His wife covered her sleeves and went directly before the Chancellor, saying, 'Just as you, Chancellor, frequently listen to the Venerable Dao An lecturing on the Nirvana Sutra at Chengguang Temple, what Dharma have you heard? It is said that the Nirvana Sutra has immeasurable and boundless meanings. How much of the sutra text do you remember? Why do you remain silent and not speak? You haven't even said a single verse or half a verse for me.' The Chancellor said, 'Has the lady praised the Lotus Sutra?' The lady said, 'I have read the Lotus Sutra.' The Chancellor said, 'The sutra says that if one is not asked to speak, one should not listen.' The lady said, 'I wish that the Chancellor would briefly explain a little to the servants in the house so that their minds may be opened and enlightened.' The Chancellor said, 'I can explain the meaning of the Nirvana Sutra for you.' The lady then instructed the family to sweep and clean the hall, set up high seats, and summoned over three hundred people, both free and enslaved, to gather before the hall, requesting the Chancellor to explain the meaning of the Nirvana Sutra. All the people listened in silence. That night, the Chancellor first explained the eight sufferings to the lady. First, he spoke of the suffering of birth. The suffering of birth is that the body relies on the mother's womb. During the months leading up to birth, it is like butter. Within ninety days, it gradually takes shape. The male is on the left side of the mother, and the female is on the right side of the mother's side, close to the heart and liver, receiving breath and taking shape, and thus enduring all kinds of suffering. The wise and the foolish, the noble and the lowly, are all the same. The kindness of the compassionate mother should be no different. Eating hot food is no different from boiling the body in a cauldron. Eating cold food is just like being in a cold ice hell. If the mother eats her fill, it is like being in a clamp... The mother...
若饑時生受倒懸之苦。十月滿足生產欲臨。百骨節開張由如鋸解。直得四支體折五藏疼痛。不異刀傷。何殊劍切。千生萬死便即悶絕莫知命。若懸絲不忘再活。須臾母子分解。血似屠羊。阿孃迷悶之間乃問是男是女。若言是女。且得母子分解平善。若是道兒。總忘卻百骨節疼痛迷悶之中便即含笑。此即名為孝順之男。若是吾逆之子如何分娩。在其阿孃腹內令母不安。蹴踏阿孃無時暫歇。忽居心上忽至腰間。五藏之中無處不到。十月滿足乃生。是時手把阿孃心肝。腳踏阿孃胯骨。三朝五日不肯平安。從此阿孃大命轉然。其母看看是死叫聲動地似劍到心。兄弟阿孃□知為計。怨家債主得命方休。既先忍子還須后死。即此為生。相公是也。又為夫人說其老苦老苦者。人受百歲由如星火須臾之間。七十八十氣力衰微。昔時聲少貌似春花。今既老來阿殊秋草。筋皮鶴髮當欲枯乾。明暗耳聾青黃不辯。四支沉重百骨痠疼。去天漸遠去地應近。夜臥床枕千轉萬回。是時不能世間之事如由夢裡。若不路傍桃李年年花發。曜日江顏伏今何在。若也老病來侵。白髮無緣再黑。昔時壯氣隨八節而彫殘。舊日紅顏隨四時而改變。是人皆老。貴賤亦同。不揀賢愚。是共老苦不如聞。早須造福田。人命剎那看看過世。大須用意。便乃修行。一失身無
由再復。此即名為老苦。相公是夜乃為夫人說其病苦。夫人又聞。何名為者。四處大之何曾有實。眾緣假合地水火風。一脈不調是病。俱起忽然用重著床。魂魄不安五神俱失。干舌縮腦痛頭疼。百骨節之間由如鋸解。曉夜受苦無有休期。求生不得求死不得。世間妙術只治有命之人。畢死如何救得能療。藥不能痊損。累日連宵受諸大苦。假使祁婆濃藥鶣鵲行鍼。死病到來無能勉得。世人狂受邪言未病病在床便冤神鬼燒錢解禁狂殺眾生。如是之人墮于地獄。大限不過百歲。其十中七早希三人同受百歲能得幾時人生在世。若有妙術。合有千歲之人何不用意。三思狂受師人誑赫。此即名為病苦。相公是夜為夫人苦者。四大欲將歸滅魂魄逐風摧。兄弟長辭那娘永隔。妻兒男女無由再會。支期朋友往還一剎。無由再見。金銀錢物一任分將。底店莊園不能將去。貪愛死苦四大分離。魂魄飛飏莫知何在。三寸去斷即是來生。一人死了何時再生。生聞英雄死論福得。隨業受之任地所配。或居地獄或在天堂或為畜生或為餓鬼。六道輪迴無有休期。再得人身萬中希一。即此名為死苦。相公是也。又為夫人說五蔭苦。五蔭苦者。人生在世由如晝夜。濃血面板綺羅纏體。五陰之內七孔常流。內懷糞穢之膻腥游血骨外且看膿囊。涕唾日夜長流處處不
【現代漢語翻譯】 現代漢語譯本： 再者，這就被稱為老苦。相公今夜為夫人講述的就是這病苦。夫人又問，什麼是病苦呢？這四大（地、水、火、風）組成的身體，哪裡有真實呢？不過是眾多因緣聚合而成，由地、水、火、風組成。一旦哪一部分不調和，就是生病。各種病癥一起發作，忽然嚴重到只能躺在床上。魂魄不安，五神（五臟之神）都失守。口乾舌燥，腦子萎縮，頭痛欲裂。渾身上下，百骨關節之間，好像被鋸子鋸開一樣。日夜受苦，沒有停止的時候。想活活不成，想死死不了。世間的那些高明醫術，只能醫治還有命的人。壽命到了盡頭，怎麼救得了，怎麼能治好呢？藥物不能使病痊癒，只能日復一日、夜復一夜地承受各種巨大的痛苦。即使是耆婆（Jivaka，古代名醫）用濃藥，扁鵲（古代名醫）來行鍼，死病到來，也無能為力。世人愚昧地相信那些不正當的說法，還沒生病就在床上冤枉鬼神，燒錢消災，胡亂殺害眾生。像這樣的人，死後會墮入地獄。人的壽命，最多不過百歲。其中十分之七的人，早早就去世了，能活到一百歲的，又有幾個呢？人生在世，如果有能活到一千歲的妙術，為什麼不用心去追求呢？仔細想想，那些愚昧的人，被那些裝神弄鬼的師父們欺騙。這就是所謂的病苦。相公今夜為夫人講述的就是這病苦。 四大（地、水、火、風）將要解體，魂魄也隨著風消散。兄弟永遠離別，母親也永遠隔絕。妻子兒女，沒有機會再相見。親戚朋友，交往也只是一時，沒有機會再見面。金銀錢財，任憑別人分走。田地莊園，也帶不走。貪戀世間，卻要承受死亡的痛苦，四大分離。魂魄飛散，不知道去了哪裡。斷氣的那一刻，就是來生。一個人死了，什麼時候才能再轉生為人呢？活著的時候，人們稱讚他是英雄；死了之後，人們議論他有沒有福報。其實都是隨著業力去承受果報，任憑命運安排。或者在地獄，或者在天堂，或者變成畜生，或者變成餓鬼。在六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴，沒有停止的時候。再想得到人身，萬中無一。這就是所謂的死苦。相公今夜為夫人講述的就是這死苦。 又為夫人講述五蘊苦。什麼是五蘊苦呢？人生在世，就像晝夜一樣短暫。濃厚的血液和面板包裹著身體，就像用華麗的絲綢纏繞著一樣。五蘊（色、受、想、行、識）之內，七竅（兩眼、兩耳、兩鼻孔、一口）經常流出不凈之物。身體內部懷藏著糞便污穢的腥臭之物，血液骨骼之外，且看那膿瘡。鼻涕唾液日夜不停地流淌，到處都是不乾淨的東西。
【English Translation】 English version: Furthermore, this is called the suffering of old age. Tonight, the husband is telling his wife about the suffering of illness. The wife then asks, 'What is the suffering of illness?' This body composed of the four elements (earth, water, fire, and wind), where is there any reality in it? It is merely a temporary aggregation of various causes and conditions, composed of earth, water, fire, and wind. Once any part is out of balance, it is illness. Various illnesses arise together, suddenly becoming so severe that one can only lie in bed. The soul is uneasy, and the five spirits (the spirits of the five organs) are all lost. The mouth is dry, the tongue is parched, the brain shrinks, and the head aches unbearably. Throughout the body, between the hundred bones and joints, it is as if being sawn apart. Suffering day and night, without end. Wanting to live but unable to, wanting to die but unable to. The wonderful arts of the world can only cure those who still have life. When life reaches its end, how can it be saved, how can it be cured? Medicine cannot heal the illness, but only allows one to endure various great sufferings day after day and night after night. Even if Jivaka (an ancient famous doctor) uses strong medicine, and Bian Que (an ancient famous doctor) performs acupuncture, when the illness of death arrives, there is nothing that can be done. People foolishly believe in improper sayings, and before they are even ill, they wrongly accuse ghosts and spirits in bed, burn money to ward off disasters, and recklessly kill living beings. People like this will fall into hell after death. A person's lifespan is at most a hundred years. Among them, seven out of ten die early, and how many can live to be a hundred years old? Living in this world, if there were a wonderful art to live to a thousand years old, why not put your heart into pursuing it? Think carefully, those foolish people are deceived by those masters who pretend to be ghosts and gods. This is what is called the suffering of illness. Tonight, the husband is telling his wife about this suffering of illness. The four elements (earth, water, fire, and wind) are about to disintegrate, and the soul also dissipates with the wind. Brothers are forever separated, and mothers are also forever separated. Wives and children have no chance to meet again. Relatives and friends, interactions are only temporary, with no chance to meet again. Gold, silver, and money are left for others to divide. Fields and estates cannot be taken away. Clinging to the world, one must endure the suffering of death, the separation of the four elements. The soul flies away, not knowing where it has gone. The moment of death is the next life. When will a person be reborn as a human again after death? When alive, people praise him as a hero; after death, people discuss whether he has good fortune. In fact, they all endure the consequences according to their karma, at the mercy of fate. Either in hell, or in heaven, or transformed into animals, or transformed into hungry ghosts. Reincarnating in the six realms (deva realm, human realm, asura realm, hell realm, hungry ghost realm, animal realm) without end. Wanting to obtain a human body again is one in ten thousand. This is what is called the suffering of death. Tonight, the husband is telling his wife about this suffering of death. He is also telling his wife about the suffering of the five skandhas. What is the suffering of the five skandhas? Life in this world is as short as day and night. Thick blood and skin wrap the body, as if wrapped in gorgeous silk. Within the five skandhas (form, feeling, perception, mental formations, consciousness), the seven orifices (two eyes, two ears, two nostrils, one mouth) constantly flow with impure things. The inside of the body contains the foul-smelling filth of feces, and outside the blood and bones, look at the pus. Nasal mucus and saliva flow day and night, and everywhere is unclean.
堪。全無實相所欲。皆從三寸氣生。是三毒之苗。五臟五欲之本。所以大師有偈。薄皮裹膿血筋纏臭骨頭。從頭觀至足。遍體是濃流。如是名般眾苦。逼迫其身此即名為五蔭苦。相公是夜又為夫人說求不得苦者。人生在世各有所有。愿有福者求無上菩提。且三世之中。求得人生天之福。幾個能受世榮。求得人間資財。中路便遭身夭。若求金銀疋帛劫劫榮心。縱得衣食自充不足。那娘兄弟各自救療。生男養女分頭自求。前生不種累劫不修。欲得世上榮。須是今生修福。今朝苦勸聽眾總知衣食是宿生住定所已師有偈。今年定是有。來年如何不種來年穀。今生定是有。來生如何不修。來生福多如是般。此即名為求不得苦。相公是夜又為夫人說怨憎會苦。怨憎會苦者。人生在世貪慾在心。見他有妻便欲求妻。既得妻子不經三二年間。便即生男種女。此即喻於何等預探。若採花胡蝶般旋只在虛空。忽見一巢莊丹。將身便捒芳蕊。不覺蜘蛛在於其上。團團結就百匝千遭。胡蝶被裹在於其中。萬計無由出得。此者預苦。凡夫愛色亦復如是。見他年少便生愛慕之心。歲月年深遂便有男有女。既乃長大成人不孝父母五逆彌天。不近智者伴涉徒出語不解三思呆唇六親兼及尊長。若在家中便即費人心力。或若出外常須憂懼。此即是名多生冤家
。世世無休期。善因苦勸聽眾便知。欲得後世無冤。不如今生修于凈行。冤家永隔不繞心脹。男女因緣其中多少。所已大師有偈。自從曠劫受深流。六道輪迴處處周。若不今生猛斷卻。冤家相報幾時休。此即名為冤憎會苦。相公是夜又為夫人說其愛別離苦者。如是家中養得一男。父母看如珠玉。長大成人才辯東西。便即離鄉別邑。父母日夜懸心而望。朝朝倚戶而至啼悲。從此意念病成。看承眠藥何時得見。忽至冬年節歲六親悉在眼前。忽憶在外之男遂即氣咽填兇。此即名為愛別離苦。相公是夜說八苦交煎已了。應是宅中大小良賤三百餘口悉皆拜謝。相公為有善慶紛紛下淚。善慶口即不言。心裡思量。我憶昔在㠠山之日。初講此經題日便敢得。大石搖動百草亞身。瑞鳥靈禽飛來。滿似祥震不散常游紫殿之傍。瑞氣盤旋不離朱樓之側。諸天聞法十類聞經有形無形無相皆為涅槃而行滅度。善慶思惟既畢滿目是淚。相公怪之問善慶曰。吾為你講經。有何事理頻啼泣。汝且為復怨恨阿誰解事速說情由不說眼看吃杖。善慶進步向前啟相公曰。賤奴並不怨恨他別人。只為人道安上人說法總不能平等。相公曰。是他道安上人自到涼中講贊。王侯將相每日聽他說法。汝且不曾見他說法。爭得知道他講贊不能平等。善慶進步向前啟相公曰。
善慶昨夜隨從阿郎入寺隔在門外不得聞經。便知道安上人說法不能平等。賤奴身雖居下賤。佛法薄會紫紫緇眠不同。法應無二。從此道安說法不能平等不解傳法入三等之人耳。及四生十類相公曰。何者名為四生十類及三等之人耳。與我子細說看令我心開悟解得佛法分明。善慶曰。三等之人者弟子一是床上。病兒第二是因徒系閉。第三不自由人法師高座上不解方便。遍達傳說入三等之人耳。有如是之過。是以說法不解平等。相公曰。何者是四生十類。善慶啟相公。四生者是胎生卵生濕生化生。是為四生。十類者是有形無形有相無相非有相非無相四足二足多足無足。此者名為十類。相公語善慶曰。我緣不會為我子細說。看我便舍邪歸。政善慶曰胎生者是法之人。北來兩人入寺聽經。一人無是入得寺中聽經。一人有是貪性。當即卻回而去。其人入得寺中。一人于善法堂中坐定聽得一自之妙法入於心身便即心生歡喜。忽憶不來之人即便心生肺忘。縱有言而能聽受悶悶不已。如母胎中之子被浮雲之障日。萑苒之間便墮在胎生之中。卵生者亦是聽法之人。故來入寺聽經。在善法堂前坐心欲屬著。法師不解。且說外緣便將甚生法說與眾生迷濛。難會難知。悶悶不已。遂即墮在卵生之中。濕生者。如是之人多受匿法。得一句一偈不曾沈
向之人貪愛潤己。不解為眾宣揚。以是因緣便墮在濕生之中。化生者。北入寺中聽法得一句妙法。分別得無量無邊。宣義文牽教化。而恒河沙等如一然燈於十燈亦百燈于千燈亦百千萬億之燈。燈燈不絕此即名為化生。於是相公問。十類者何。善慶曰。第一有形者見泥龕塑像便即虛心禮拜直云。佛如須彌山見形發心此即名為有形。第二是無形者。不立性處不見性。如水中之月空里之風。萬法皆無一無所有。此即名為無形。第三是有相者。著街衢見端正之人。便言前境修來來入寺中。聽法見法師肥白。便即心生愛戀。即被纏縛。既有纏縛。即有忘想。既有忘想即有無明。既有無明即有煩惱。既有煩惱即有沈輪。既有沈輪即有地獄累劫犯之身心。不定即受其苦。此即名為有相。第四無相者。萬法皆虛。何曾有實。東西無跡。南北無蹤。是事不于身心。一體迥超三界。此即名為無相。第五非有相者。當說即有說罷還無當立。即有不立即還無當信。即有不信即還無萬法。不於心身。此即名為非有相。第六非無相者。無言無語無去無來無動無念。不生不滅即是真如。無去無來便為佛性。此即名為非無相。第七二足者。人生在世有身智。浮名為二足。忽即有身而無知。忽即有智而無身。只此身智不愚相逢所已。沈輪惡道身智若也相逢
【現代漢語翻譯】 現代漢語譯本 貪愛自己的人不肯為大眾宣揚佛法，因此因緣便會墮入濕生之中。什麼是化生呢？比如有人進入寺廟聽法，聽到一句妙法，就能分辨出無量無邊的道理，宣講經義，教化他人，就像用一盞燈點燃十盞燈，用一百盞燈點燃一千盞燈，乃至百千萬億盞燈，燈燈相續，永不熄滅，這就叫做化生。 於是相公問道：『十類指的是什麼？』 善慶回答說：『第一種是有形者，他們看見泥塑的佛像，便立刻虛心禮拜，直接說「佛像如同須彌山」，因見佛像而發菩提心，這就叫做有形。第二種是無形者，他們不執著于自性，也不見自性，如同水中的月亮，空中的風，認為萬法皆空，一無所有，這就叫做無形。第三種是有相者，他們在街上看見相貌端正的人，便說這是前世修行得來的福報。來到寺廟中，看見法師肥頭大耳，便心生愛戀，立刻被纏縛。既然有了纏縛，就會有妄想。既然有了妄想，就會有無明。既然有了無明，就會有煩惱。既然有了煩惱，就會沉淪。既然有了沉淪，就會墮入地獄，累劫遭受身心之苦。因為身心不定，所以會受苦。這就叫做有相。第四種是無相者，他們認為萬法皆虛幻，哪裡有真實存在？東西南北都沒有軌跡可尋。這些事與身心無關，一體超脫三界之外，這就叫做無相。第五種是非有相者，當說的時候好像有，說完之後又好像沒有；當建立的時候好像有，不建立的時候又好像沒有；當相信的時候好像有，不相信的時候又好像沒有。萬法與心身無關，這就叫做非有相。第六種是非無相者，沒有言語，沒有去來，沒有動念，不生不滅，這就是真如。沒有去來，便是佛性。這就叫做非無相。第七種是二足者，人生在世，有身體和智慧，可以勉強稱為二足。有時有身體卻沒有智慧，有時有智慧卻沒有身體。只是這身體和智慧不互相逢遇，所以才會沉淪惡道。如果身體和智慧能夠相逢，』
【English Translation】 English version Those who are greedy and attached to benefiting themselves are unwilling to propagate the Dharma for the benefit of all. Because of this cause and condition, they will fall into the womb-born realm. What is transformation-birth (化生)? For example, someone enters a temple to listen to the Dharma, and upon hearing a single wonderful phrase of the Dharma, they can discern limitless and boundless principles, expounding the meaning of the scriptures and teaching others, just like using one lamp to light ten lamps, using a hundred lamps to light a thousand lamps, and even hundreds of millions of lamps, with the lamps continuing to illuminate each other without end. This is called transformation-birth. Then the Chancellor asked: 'What are the ten categories?' Shanqing (善慶) replied: 'The first is the 'with form' (有形) category. When they see a clay statue of the Buddha in a niche (泥龕塑像), they immediately prostrate with a humble heart, directly saying, 'The Buddha is like Mount Sumeru (須彌山).' They generate Bodhicitta (菩提心) upon seeing the form. This is called 'with form.' The second is the 'without form' (無形) category. They do not cling to self-nature (自性) and do not see self-nature, like the moon in the water or the wind in the sky, believing that all dharmas are empty and that nothing exists. This is called 'without form.' The third is the 'with characteristics' (有相) category. When they see a handsome person on the street (街衢), they say that this is the result of cultivation in a previous life. When they come to the temple and see a fat and white Dharma master (法師), they immediately develop affection and are immediately entangled. Since there is entanglement, there will be delusion (忘想). Since there is delusion, there will be ignorance (無明). Since there is ignorance, there will be afflictions (煩惱). Since there are afflictions, there will be sinking and turning (沈輪). Since there is sinking and turning, there will be falling into hell, suffering the body and mind for countless kalpas (累劫). Because the body and mind are unstable, they will suffer. This is called 'with characteristics.' The fourth is the 'without characteristics' (無相) category. They believe that all dharmas are illusory; where is there any real existence? There are no traces in the east or west, no trails in the north or south. These things are unrelated to the body and mind; the one entity transcends the three realms (三界). This is called 'without characteristics.' The fifth is the 'neither with characteristics' (非有相) category. When speaking, it seems to exist; after speaking, it seems to not exist. When establishing, it seems to exist; when not establishing, it seems to not exist. When believing, it seems to exist; when not believing, it seems to not exist. All dharmas are unrelated to the mind and body. This is called 'neither with characteristics.' The sixth is the 'neither without characteristics' (非無相) category. Without words, without speech, without going or coming, without movement or thought, without birth or death, this is Suchness (真如). Without going or coming is Buddha-nature (佛性). This is called 'neither without characteristics.' The seventh is the 'two-footed' (二足) category. When a person is born into the world, they have a body and wisdom, which can barely be called two feet. Sometimes there is a body without wisdom, and sometimes there is wisdom without a body. It is just that this body and wisdom do not encounter each other, so they sink and turn in evil paths. If the body and wisdom could encounter each other,'
。便乃生於佛道所。已大師有偈。
身生智未生智生。身已老身恨智生遲智恨。身生早身智不相逢。曾經幾度老身智。若相逢即得成佛道。有此身智此即名為二足。第八四足者。人生四大屬地水火風。四方四海此即名為四足。第九多足者。萬法皆通是無不會世間之事盡總皆之一切經書問無不答。十二部尊經記在心中。此即名為多足。第十無足者。雖即為人是事不困不辯。東西與畜生無異。此即名為無足。上來十類各各不同。更若有疑。任相公所問。相公聞語由如甘露入心。夫人開之也似醍醐灌頂。相公喚善慶。近前適來。據汝宣揚也。不若於道安與我更說少多。令我心開悟解得佛法分明。於是善慶為相公說十二因緣。無明緣行行緣識識緣名色名色緣六入六入緣觸觸緣受受緣愛愛緣取取緣有有緣生生緣老病死憂悲苦惱。無名滅即行滅。即識滅即名色滅即六入滅即觸滅即受滅即愛滅即取滅即生滅即老病死憂悲苦惱滅。此十二因緣相公聞之頻稱善哉。夫人此時嘆念得無量福田。善慶此時遂下高坐啟相公。只如道安法師。如虛空中造立堂殿終不能成就。臨欲成就還當墮落。賤奴身雖為下賤。佛法一般衣服不同體無兩種。賤奴今者欲擬從相公于入寺中與法師道安同時。故義相公曰。汝若有心。吾也不障。於是相公與夫人令
【現代漢語翻譯】 現代漢語譯本：於是便投生於佛法修行的場所。已大師有偈語：
『身已生而智慧未生，待智慧生時，身體已經衰老。身體遺憾智慧生得太遲，智慧遺憾身體生得太早，導致身與智不能相逢。曾經幾度衰老之身與智慧擦肩而過。若能相逢，便可成就佛道。』擁有此身與智，這便稱為『二足』。
第八，『四足』之人，人生由地、水、火、風四大元素組成，四方四海，這便稱為『四足』。
第九，『多足』之人，通曉萬法，無所不能，世間之事全部精通，一切經書，無論提問什麼都能回答，十二部尊經都牢記在心中，這便稱為『多足』。
第十，『無足』之人，雖然身為人類，卻什麼事都做不成，什麼道理都說不清，與牲畜沒有區別，這便稱為『無足』。
以上十種人各有不同。如果還有疑問，任憑相公您提問。相公聽了這些話，如同甘露入心，夫人聽了也像醍醐灌頂。相公叫善慶走近前來，說：『剛才聽你宣講的，不如道安法師與我多說一些，讓我心開悟解，明白佛法。』
於是善慶為相公講解十二因緣：無明緣行，行緣識，識緣名色（nama-rupa，精神和物質），名色緣六入（sadayatana，六根），六入緣觸（sparsa，感覺），觸緣受（vedana，感受），受緣愛（trsna，渴愛），愛緣取（upadana，執取），取緣有（bhava，存在），有緣生（jati，出生），生緣老病死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則生滅，生滅則老病死憂悲苦惱滅。相公聽了這十二因緣，頻頻稱讚『善哉』。夫人此時感嘆唸誦，獲得了無量福田。善慶此時走下高座，對相公說：『就如道安法師，如同在虛空中建造殿堂，終究不能成就，臨近成就時還會墮落。我雖然身為**，但佛法是一樣的，衣服不同，本體沒有兩種。我今天想跟隨相公您進入寺廟中，與道安法師同時弘揚佛法。』相公說：『你若有此心，我也不阻攔。』於是相公與夫人命令...
【English Translation】 English version: Then he was born in a place where the Buddha's teachings were practiced. Master Yi had a verse:
'The body is born, but wisdom is not yet born; when wisdom is born, the body is already old. The body regrets that wisdom was born too late, and wisdom regrets that the body was born too early, so that the body and wisdom cannot meet. How many times has the old body brushed past wisdom? If they can meet, they can achieve Buddhahood.' Having this body and wisdom is called 'two-legged'.
Eighth, the 'four-legged' person, life is composed of the four elements of earth, water, fire, and wind, the four directions and four seas, this is called 'four-legged'.
Ninth, the 'many-legged' person, understands all dharmas, is omnipotent, is proficient in all worldly affairs, knows all the scriptures, can answer any question, and remembers the twelve honored scriptures in his heart, this is called 'many-legged'.
Tenth, the 'no-legged' person, although a human being, cannot do anything, cannot explain any principles, and is no different from livestock, this is called 'no-legged'.
The above ten types of people are different. If there are any more questions, please ask, Your Excellency. When the Chancellor heard these words, it was like nectar entering his heart, and when the Lady heard them, it was like nectar pouring over her head. The Chancellor called Shanqing to come closer and said, 'What you have just preached is not as good as what Dharma Master Daoan said to me, so that my heart can be opened and I can understand the Buddha's teachings.'
Then Shanqing explained the twelve links of dependent origination (十二因緣, Paticcasamuppada) to the Chancellor: Ignorance conditions volitional action; volitional action conditions consciousness; consciousness conditions name and form (nama-rupa, mind and matter); name and form conditions the six sense bases (sadayatana); the six sense bases condition contact (sparsa); contact conditions feeling (vedana); feeling conditions craving (trsna); craving conditions grasping (upadana); grasping conditions becoming (bhava); becoming conditions birth (jati); birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. When ignorance ceases, volitional action ceases; when volitional action ceases, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair cease. The Chancellor listened to these twelve links of dependent origination and repeatedly praised 'Excellent!' At this time, the Lady sighed and recited, gaining immeasurable fields of merit. At this time, Shanqing stepped down from the high seat and said to the Chancellor, 'Just like Dharma Master Daoan, it is like building a hall in the empty sky, which will never be accomplished, and will fall down when it is about to be completed. Although I am a ** , the Buddha's teachings are the same, the clothes are different, and the essence is not two. Today, I would like to follow you, Your Excellency, into the temple and promote the Dharma at the same time as Dharma Master Daoan.' The Chancellor said, 'If you have this intention, I will not stop you.' Then the Chancellor and the Lady ordered...
善慶西院內香湯沐浴重換衣裝放善慶。且歸房中歇息待來日。侵晨別有處分。善慶既歸房中。澄心凈意直至天明。更無睡眠。須臾入朝之時。善慶亦從相公入內。相公朝卻退歸宅內歇息。遂喚善慶相公曰。是他道安是國內高僧。汝鬚子細思量。善慶啟相公曰。俗彥云。有語。入山不避狼虎者是樵父之勇也。入水不避蛟龍者是魚父之勇也。但賤奴若得道安論義。如渴得漿如寒得火。請相公高枕無憂。只時講降時便去。須臾之間已至。相公先遣錢二百貫文。然後將善慶來入寺內。其時聽眾如雲。施利若鐘聲。既動即上講都講舉維那作梵。四眾瞻仰如登靈鷲山中。道安欲擬忻心若座奄羅會上。於是道安手把如意身座寶臺。廣焚無價寶香。即宣妙義。發聲乃唱。便舉經題云。大涅槃經如來壽量品第一。開經已了嘆佛威儀。先表聖賢后談帝德。伏願今皇帝道應龍駼德光金園握金鏡如曜九天從神光而臨八表。愿諸王太子金支永固玉葉恒春公主貴肥貞華永曜朝庭。卿相盡孝盡忠郡縣官寮唯清唯直。座下善男善女千災霧卷瘴逐雲霄。災害不侵功德圓滿。三塗地獄悉苦停酸。法界眾生同沾此福。嘆之已了擬入經題。其時善慶亦其堂內起來高聲便喚止住經題。四眾見之無不驚愕。善慶漸近前來指云。道安上人大能說法。阇梨開經講贊。渲佛
【現代漢語翻譯】 現代漢語譯本：善慶在西院內用香湯沐浴，重新更換了衣裳，然後放他回善慶院。讓他回房中休息，等待明日的安排。善慶回到房中后，澄心靜意，一直到天亮，沒有再睡覺。不久到了上朝的時候，善慶也跟隨相公進入宮內。相公上朝完畢後退朝回家休息。於是相公叫來善慶，對他說：『聽說道安是國內的高僧，你須仔細思量。』善慶回答相公說：『俗話說，入山不避狼虎是樵夫的勇敢，入水不避蛟龍是漁夫的勇敢。但如果我能和道安論義，就好像口渴時得到了漿水，寒冷時得到了火。請相公高枕無憂，只等講經的時候就去。』不一會兒就到了講經的時間。相公先派人送去錢二百貫文，然後帶著善慶來到寺內。當時聽眾如雲，佈施的響聲像鐘聲一樣。開始講經時，都講舉維那開始唱梵唄，四眾弟子瞻仰道安，如同登上了靈鷲山。道安想要表達欣喜之情，如同身處奄羅會上。於是道安手持如意，端坐在寶座上，廣焚無價的寶香，開始宣講妙義。他發聲唱道，開始講《大涅槃經·如來壽量品第一》。開始講經后，他讚歎佛的威儀，先讚揚聖賢，后談論帝王的德行。伏願當今皇帝道應龍駼，德光照耀金園，手握金鏡，光芒照耀九天，神光普照四方。愿諸位王子太子金枝永固，玉葉恒春，公主貴體安康，貞華永曜朝廷。愿各位卿相盡孝盡忠，郡縣官僚清廉正直。愿座下的善男信女千災消散，霧捲雲消，災害不侵，功德圓滿。愿三塗地獄的眾生痛苦減輕。愿法界眾生都能沾染這份福報。讚歎完畢后，準備進入經題。這時，善慶也在堂內站起來，高聲喊叫，制止講經題。四眾弟子看到后無不驚愕。善慶漸漸走上前去，指著道安說：『道安上人很能說法，阇梨開經講贊，渲佛』
【English Translation】 English version: Shanqing bathed in fragrant water and changed into new clothes in the west courtyard, then was released back to Shanqing Courtyard. He was told to return to his room to rest and await further instructions the next day. After returning to his room, Shanqing calmed his mind and remained awake until dawn, without sleeping. Soon it was time for the morning court, and Shanqing followed the Prime Minister into the palace. After the Prime Minister finished attending court, he returned home to rest. Then, the Prime Minister summoned Shanqing and said to him, 'I heard that Dao'an is a highly virtuous monk in the country, you must consider this carefully.' Shanqing replied to the Prime Minister, 'As the saying goes, he who enters the mountains without avoiding wolves and tigers is the courage of a woodcutter; he who enters the water without avoiding dragons is the courage of a fisherman. But if I can debate with Dao'an, it would be like getting water when thirsty or fire when cold. Please, Prime Minister, rest assured, and I will go when it is time for the lecture.' Before long, the time for the lecture arrived. The Prime Minister first sent two hundred strings of cash, and then brought Shanqing to the temple. At that time, the audience was like a cloud, and the sound of donations was like the sound of bells. When the lecture began, the lecturer and the chant leader began to chant Sanskrit, and the fourfold assembly looked up to Dao'an as if they had ascended Mount Grdhrakuta (Vulture Peak). Dao'an wanted to express his joy, as if he were in the Yama assembly. So Dao'an held a ruyi (scepter), sat on the precious platform, burned priceless incense, and began to proclaim the wonderful meaning. He began to chant, and then began to lecture on the title of the sutra, 'The Great Nirvana Sutra, Chapter One on the Life Span of the Tathagata'. After beginning the sutra, he praised the Buddha's majesty, first praising the saints and sages, and then talking about the virtues of the emperor. He wished that the current emperor's path would correspond to the dragon and horse, that his virtuous light would shine on the golden garden, that he would hold the golden mirror, that its light would shine on the nine heavens, and that his divine light would shine in all directions. May the princes and crown princes have golden branches that are forever strong, and jade leaves that are ever spring, may the princesses be healthy and beautiful, and may their chastity and glory shine forever in the court. May all the ministers be filial and loyal, and may the officials of the prefectures and counties be pure and upright. May the good men and women under the seat have their thousands of calamities dispelled, the fog rolled away, and the miasma chased away, may calamities not invade them, and may their merits be complete. May the suffering of all beings in the three evil realms be alleviated. May all beings in the Dharma realm share this blessing. After praising, he prepared to enter the sutra title. At this time, Shanqing also stood up in the hall and shouted loudly, stopping the sutra title. The fourfold assembly was shocked to see this. Shanqing gradually approached and pointed at Dao'an, saying, 'The Venerable Dao'an is very capable of preaching the Dharma, the Acharya opens the sutra and praises, expounding the Buddha.'
真宗廣度愚迷。宣揚聖教文詞璨[王*蘭]。城內無雙利益眾生。莫知其數。長於苦海。如作法船。結大果因渡人生死。未審所講是何經文。為諸眾生宣揚。何涉誰家章疏。演唱真宗欲委根元。乞垂請說。法師講贊海內知名。人主稱傳國中第一。相公在此聊述聲揚暖道場將為法樂。上人若垂大造立儀。將來不棄芻堯。即當恩幸。於是道安聞語作色動容嘖善慶曰。亡空便額我佛。如來妙典義理幽玄。佛法難思非君所會。不辭與汝解脫。似頑石安在水中。水體姓本潤。頑石無由入得。汝見今身且為下賤。如何即得自由佛法付囑。國王大臣智者方能了義。汝可不聞道外書。言堪與言即言不堪與言失言。夫子留教上遣如思。不與你下愚之人解脫。維那檢校莫遣喧囂。聽經時光可昔汝不解。低頭莫語用意專聽。上座講筵聽眾宣揚。普皆聞法不事在作一個問法之人。但知會下座者不逆其意。若是諸人即怕你。道安是他善慶阿誰怕你。於是善慶聞語轉更高聲。遙指道安怒聲責曰。阇梨去就也是一個志道。宵像所出言問不合聖意。我如來留教經乃分明蠢動含靈皆沾佛性。公還誦金剛經以否。胎卵濕化十類四生有形無形有相無相皆得涅槃而言滅度。我乃是人豈得不合聞法。我為下賤。佛性無殊。緇眠不同。法應無二。不見道孔丘雖聖著久
【現代漢語翻譯】 現代漢語譯本 真宗廣度愚迷，宣揚聖教，文詞燦爛。城內利益眾生無數，使他們脫離苦海，猶如造了一艘渡船。結下大果之因，以渡人脫離生死輪迴。不知法師所講的是何經文，為眾生宣揚，又涉及哪家的章疏？演唱真宗，想要追溯根源，懇請法師解說。法師的講贊海內聞名，人主稱讚為國中第一。相公在此略述聲揚，以暖道場，將此作為法樂。上人如果能大發慈悲，將來不嫌棄我這粗鄙之人，就是我的榮幸了。 於是道安聽了這話，臉色大變，動容稱讚道：『亡空便額我佛（對佛的一種尊稱）！如來（Tathagata，佛的稱號之一）的妙典義理幽玄，佛法難思，不是你所能理解的。不辭與你解說，就像頑石安放在水中，水體本性是潤澤的，頑石卻無法浸潤。你見今身且為，如何能得到自由，佛法付囑？國王大臣智者才能瞭解其義。你難道沒聽過外書所說，堪與言者則言，不堪與言者則失言。夫子（指孔子）留下教誨，上等人可以思索，不與你這種下愚之人解說。維那（Vina，寺院中負責維持秩序的僧人）檢校，不要讓他喧譁。聽經時光寶貴，你卻不理解，低頭莫語，用心專聽。上座講筵，聽眾宣揚，普皆聞法，不應作一個問法之人。只要知道會下座者不逆其意。若是諸人即怕你，道安是他，善慶阿誰怕你？』 於是善慶聽了這話，反而更高聲，遙指道安怒聲責問道：『阇梨（Acarya，阿阇梨，意為導師）去就也是一個志道。宵像所出言問不合聖意。我如來留教經乃分明蠢動含靈皆沾佛性。公還誦金剛經以否？胎卵濕化十類四生有形無形有相無相皆得涅槃而言滅度。我乃是人，豈得不合聞法？我為，佛性無殊，緇眠不同，法應無二。不見道孔丘雖聖著久』
【English Translation】 English version The True Ancestor (Zhen Zong) extensively delivered those lost in delusion, propagating the sacred teachings with brilliant words. Within the city, countless beings benefited, escaping the sea of suffering as if on a crafted ferry. He established the cause for great fruit, ferrying people across the cycle of birth and death. I wonder which scripture the Dharma Master is expounding, and which commentary it involves in his propagation for the beings? In singing the True Ancestor, seeking to trace the origin, I earnestly request the Dharma Master to explain. The Dharma Master's praises are renowned throughout the land, and the ruler praises him as the foremost in the nation. The Prime Minister is here briefly recounting and extolling, warming the Dharma site, taking this as Dharma bliss. If the venerable one can bestow great compassion, not disdaining this humble person in the future, it would be my honor. Thereupon, Dao An, hearing these words, changed his countenance and praised, saying, 'Vanquishing emptiness, I bow to the Buddha (Fo)! The Tathagata's (Ru Lai, one of the Buddha's titles) wonderful scriptures hold profound and subtle meanings. The Buddha-dharma is difficult to fathom, not something you can comprehend. I do not hesitate to explain to you, but it is like placing a stubborn stone in water. The nature of water is to moisten, but the stubborn stone cannot be penetrated. You see that your present body is still . How can you attain freedom and receive the Buddha-dharma's entrustment? Only kings, ministers, and wise men can understand its meaning. Have you not heard the words of external texts, that one speaks to those who are worthy of speech, and loses words with those who are not? Confucius (Kong Qiu) left teachings, that the superior can contemplate, but does not explain to the inferior and foolish. Vina (Wei Na, the monastic officer responsible for order), restrain him, do not let him make noise. The time for listening to the scriptures is precious, yet you do not understand. Lower your head, remain silent, and listen attentively. The senior monk is lecturing, the audience is proclaiming, all are hearing the Dharma. One should not act as a questioner. Just know that those who sit below should not oppose the meaning. If it were others, they would fear you, but Dao An is he, who fears you, Shan Qing?' Thereupon, Shan Qing, hearing these words, raised his voice even louder, pointing at Dao An and rebuking him angrily, saying, 'Acarya (A She Li, meaning teacher) is also one who aspires to the Way. The words spoken by the night image do not accord with the sacred meaning. The scriptures left by my Tathagata clearly state that all moving and sentient beings possess Buddha-nature. Have you recited the Diamond Sutra (Jin Gang Jing) or not? The ten categories of beings born from wombs, eggs, moisture, and transformation, the four types of beings with form, without form, with characteristics, without characteristics, all attain Nirvana and are said to be liberated. I am a human being, how can I not be fit to hear the Dharma? I am a , the Buddha-nature is not different, the robes are different, the Dharma should be one. Have you not heard that although Confucius was a sage, he wore them for a long time?'
迷對曰之言大覺世尊上有金槍之難。維摩居士由遭光嚴童子唱責。忍辱仙人被歌利王割截身體。君子不欺闇室蓋俗事之常談。賤奴擬問經文座主忘空便額。只如峻山卻生毒藥。淤泥之中乃生蓮華。彼布袋里有明珠。錦袋裡成糠。何用座主莫望山采木以貌取之。若作如思還失其子羽。只如佛法大體均平。似降甘澤普其總潤。不可平田殘草下頻滋。沆坎丘陵不蒙惠澤。兩元平等自然莫殺。彼我之心一切無異。不見藥王菩薩皆標四時五果。桃李皆從八節因地而生。藥草喻中分明乃說。大根大樹大枝大葉。各逐根基因地而所有不可不甘甜果子兩便甘。甜苦澀果子兩便苦澀。兩元一味受性自殊。但行平等之心法界自然安樂。相公在於座主莫謾生人但之好好立義將來愿好相祗對。於是道安被數摩羅非常。恥見相公羞看四眾。遂攪典尺拋在一邊。漸近前來怒聲責曰。善慶汝豈不聞道斗不著底死亦難當。豈緣一鼠之謙勞發千均之弩。汝若見吾之鼓不辭對答往來。蟭蟟共雕鳥如同飛對汝靈拋氣力解事低故。莫語用意專聽這遍。若不取我指撝不免相公邊。請杖決了趁出寺門。不得聞經謾說抂詞。悔將何及。善慶聞語轉更高□。搖指道安。許公輒行操次座主。身披法服常宣直經。合興無量之心具六波羅蜜行發菩提心利益眾生出於三界。何得心
【現代漢語翻譯】 現代漢語譯本： 善慶回答道：『聽說大覺世尊（Buddha，偉大的覺悟者）還有金槍之難。維摩居士（Vimalakirti，一位著名的在家菩薩）也曾遭到光嚴童子（Kumarajiva，一位著名的譯經師）的責備。忍辱仙人（Ksantivadin，一位以忍辱著稱的修行者）還被歌利王（King Kali，一位殘暴的國王）割截身體。』 『君子不欺暗室』不過是世俗的常談。我這卑賤之人想請問經文，座主（Dharma Master，講經說法者）您卻忘了空性，便額頭冒汗。 正如峻峭的山上卻生長著毒藥，淤泥之中卻能生長出蓮花。別人的布袋里有明珠，你的錦袋裡卻裝滿了糠秕。為什麼要座主您不要只看外貌就去山裡采木頭呢？如果像子羽（Zi Yu，春秋時期魯國人，相貌醜陋但很有才能）那樣，反而會失去他。 佛法的大體是均平的，就像降下甘露普遍滋潤萬物。不能讓平坦的田地因為殘餘的草木而更加茂盛，而使低窪的坑地和丘陵不能得到恩惠。 彼此平等，自然就不會有殺戮。彼和我的心，一切都沒有差異。難道沒看見藥王菩薩（Bhaisajyaraja，一位菩薩）都標明四時五果，桃李都從八節因地而生嗎？《藥草喻》中分明說：『大根、大樹、大枝、大葉，各自隨著根基和因地而有所不同。』不能讓甘甜的果子兩方面都甘甜，苦澀的果子兩方面都苦澀。兩種根源，一種味道，受性自然不同。只要實行平等之心，法界自然安樂。 相公（指道安）您作為座主，不要隨意輕慢他人。只要好好地立義，將來愿能好好地相互應對。』 於是，道安被善慶數落得非常狼狽，羞於面對相公和四眾弟子，便把經書和戒尺扔在一邊，漸漸走上前來，怒聲責問道：『善慶，你難道沒聽說過『斗不著底死也難當』嗎？難道要因為一隻老鼠的謙卑，就發射千鈞之弩嗎？如果你能像我一樣擊鼓，我就不辭對答往來。蟭蟟（一種小蟲）和雕鳥，如同飛行一樣，你靈巧地拋棄氣力，懂得的事情太少。不要多說話，用心專聽這一遍。如果不聽從我的指揮，免不了要被相公責罰，請杖責之後趕出寺門，不得再來聽經，不要胡說八道，到時後悔也來不及了！』 善慶聽了這話，反而更加高聲，搖著手指著道安說：『您竟然敢這樣對待次座主（指善慶自己）。身披法服，常宣正直的經典，應當興起無量之心，具足六波羅蜜（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）的修行，發起菩提心（Bodhi Mind，覺悟之心）利益眾生，脫離三界（Three Realms，欲界、色界、無色界）。怎麼能心
【English Translation】 English version: Shanqing replied, 'I have heard that even the Great Awakened World Honored One (Buddha) had the difficulty of the golden spear. The Upasaka Vimalakirti (Vimalakirti, a famous lay Bodhisattva) was also blamed by the Guangyan Boy (Kumarajiva, a famous translator of scriptures). The Kshanti Rishi (Ksantivadin, a practitioner known for his patience) had his body cut off by King Kali (King Kali, a cruel king).' 'A gentleman does not deceive in a dark room' is just common worldly talk. I, this humble person, want to ask about the scriptures, but you, the Dharma Master (Dharma Master, a lecturer of scriptures), have forgotten emptiness and are sweating on your forehead. Just as poisonous medicine grows on steep mountains, lotus flowers grow in muddy soil. There are pearls in other people's bags, but your brocade bag is full of chaff. Why should you, Dharma Master, not just look at the appearance and go to the mountains to collect wood? If it were like Zi Yu (Zi Yu, a man from the State of Lu in the Spring and Autumn Period, who was ugly but very talented), you would lose him instead. The general principle of the Buddha-dharma is equal, just like the sweet dew that universally nourishes all things. We cannot allow the flat fields to become more lush because of the remaining grass and trees, while the low-lying pits and hills cannot receive the benefit. With equality between each other, there will naturally be no killing. There is no difference between the mind of 'that' and 'me'. Haven't you seen that the Bhaisajyaraja Bodhisattva (Bhaisajyaraja, a Bodhisattva) all mark the four seasons and five fruits, and peaches and plums all grow from the eight seasons and causal grounds? The 'Parable of the Medicinal Herbs' clearly says: 'Large roots, large trees, large branches, and large leaves, each according to their roots and causal grounds, have their own differences.' We cannot make sweet fruits sweet on both sides, and bitter fruits bitter on both sides. Two sources, one taste, the nature of acceptance is naturally different. As long as you practice the mind of equality, the Dharma Realm will naturally be peaceful and happy. You, the Prime Minister (referring to Dao An), as the Dharma Master, should not casually despise others. As long as you establish the meaning well, I hope to be able to respond well to each other in the future.' Then, Dao An was refuted by Shanqing and was very embarrassed. Ashamed to face the Prime Minister and the fourfold assembly, he threw the scriptures and the ruler aside, gradually walked forward, and angrily rebuked: 'Shanqing, haven't you heard that 'it is difficult to bear even if you die without fighting'? Do you want to launch a thousand-pound crossbow because of the humility of a mouse? If you can beat the drum like me, I will not refuse to answer back and forth. The small insects and the eagles, like flying, you skillfully abandon your strength, and you know too little. Don't talk too much, listen carefully this time. If you don't follow my command, you will inevitably be punished by the Prime Minister, please be beaten with a staff and driven out of the temple, and you must not come to listen to the scriptures again, don't talk nonsense, it will be too late to regret it then!' Shanqing, hearing these words, instead raised his voice even louder, shaking his finger and pointing at Dao An, saying: 'You dare to treat the second seat (referring to Shanqing himself) like this. Wearing the Dharma robe, constantly proclaiming the upright scriptures, you should arouse the immeasurable mind, be complete with the practice of the Six Paramitas (Six Perfections, generosity, morality, patience, diligence, meditation, wisdom), arouse the Bodhi Mind (Bodhi Mind, the mind of enlightenment) to benefit sentient beings, and escape from the Three Realms (Three Realms, the desire realm, the form realm, the formless realm). How can you mind
無慈慜毒害尤深。欺誑平人擬於相公邊。請杖據思行即不合真宗。所出言辭何殊外道。阇梨自稱雕鳥直擬舉翼摩天。嘆他乃作蟭蟟棲宿常居小草。不見道心粗者失欺敲者忘意。況今朝莫語便須用意。莫難謾粗疏詞。理若乖便為弟子勞把繩故莫交失乎。若也祇對一一字參差卻到賤奴。向相公邊請杖就高座上。拽下決了趁出寺門。不得為眾宣揚莫言不道。道安備難度口無詞。恥見相公羞看四眾。量久之間乃喚善慶近前。上來言語總是共汝作劇。汝也莫生頗我之心。吾也不見汝過。初見汝說實載驚疑。將將為腦亂講延有煩聽眾。吾今知汝實是能人。若問經題吾能奉答。善慶曰。阇梨自稱卻道莫生頗我之心。如來留教隨經皆因阿阇世尊談宣是人總會今言許問不見敢有違。但知且問經名。后乃必當有問。道安曰。商來問貧道所講經文當是大涅槃經。善慶聞之分明記取。善慶問曰。何者名為涅。何者名為槃。道安答曰。大者是廣也。要廣利一切眾生。出於苦海。涅者是不生之義。不生不滅即契真如。無去無來便為佛性。槃之一字般運眾生出於三界令達彼岸。善慶曰。上來三字義七般。善慶聞之切須記當。一者喻若春楊既動萬草皆生。不論淺谷深溪處處盡皆也。發妙法經名記立如來宣說流行眾生不揀高低。聞經例皆發善。二者喻如繩
【現代漢語翻譯】 現代漢語譯本： 無慈悲之心，毒害極深。欺騙百姓，自比于相公（對有地位者的尊稱）。請用杖責打他，仔細思考他的行為，實在不符合真宗（佛教正統）。所說的話語與外道（指佛教以外的其他宗教）有什麼區別？這位阇梨（梵語： आचार्य，意為導師）自比雕鳥，妄想展翅摩天。可嘆他如同蟭蟟（一種小蟲），只能棲息在小草上。沒聽過嗎？道心粗疏的人會失去，敲詐勒索的人會忘記本意。更何況今天不要多說話，必須用心體會。不要輕易地用粗疏的言辭來欺騙。道理如果違背，就會讓弟子們白白地拿著繩索，所以不要犯錯啊。如果對答時，每一個字都參差不齊，那就成了下賤的奴僕。到相公那裡請杖責，在高座上把他拽下來，堅決地趕出寺門。不得為眾人宣揚，不要說我沒警告過。道安（人名）準備充分，卻無話可說。羞於見到相公，慚愧面對四眾（比丘、比丘尼、優婆塞、優婆夷）。過了很久，才叫善慶（人名）到近前。說：『剛才的言語都是和你開玩笑。你也不要對我產生怨恨之心。我也沒有看到你的過錯。』初次見你，說的話實在令人驚疑。幾乎以為是腦子出了問題，講經說法會煩擾聽眾。我現在知道你確實是能人。如果問經題，我能奉答。善慶說：『阇梨您自己說不要對我產生怨恨之心。如來（梵語：Tathāgata，意為如實而來者）留下教誨，跟隨經文，都是因為阿阇世尊（對佛的尊稱）談論宣講，是人總會理解今天的話，允許提問，不敢違背。』只知道先問經名，之後必定會有問題。道安說：『你來問我所講的經文，應當是《大涅槃經》（Mahāparinirvāṇa Sūtra）。』善慶聽了，分明地記住了。善慶問道：『什麼叫做涅（Nir，指涅槃的「涅」），什麼叫做槃（Vāṇa，指涅槃的「槃」）？』道安答道：『大（Mahā）是廣大的意思。要廣泛地利益一切眾生，使他們脫離苦海。涅（Nir）是不生的意思。不生不滅，就是契合真如（Tathātā，事物的本然狀態）。無去無來，就是佛性（Buddhatā）。槃（Vāṇa）這個字，是般運眾生，使他們脫離三界（欲界、色界、無色界），到達彼岸。』善慶說：『上面三個字的含義有七種。』善慶聽了，一定要牢記在心。一是比喻像春天的楊樹，一旦動起來，萬草都會生長。不論是淺谷還是深溪，處處都是如此。發妙法經名記立，如來宣說流行，眾生不分高低。聽經的人都能夠生髮善念。二是比喻像繩索
【English Translation】 English version: He is deeply harmful, lacking compassion. He deceives the common people, comparing himself to a high-ranking official (Xianggong). Please strike him with a staff and carefully consider his actions, which are truly inconsistent with the true teachings of the True Lineage (Zhenzong). How are his words different from those of heretics (Waidào, referring to religions other than Buddhism)? This Acharya (Dajari, Sanskrit: आचार्य, meaning teacher) calls himself a carved bird, presumptuously trying to spread his wings and touch the sky. It is lamentable that he is like a tiny insect (jiaoliao), only able to dwell on small grass. Have you not heard? Those with coarse minds lose, and those who extort forget their original intention. Moreover, today, do not speak much, but must contemplate with your heart. Do not easily deceive with crude words. If the reasoning is contrary to the truth, it will cause the disciples to hold the ropes in vain, so do not make mistakes. If the answers are inconsistent in every word, then you become a lowly servant. Go to the Xianggong to request the staff, drag him down from the high seat, and resolutely expel him from the temple. Do not proclaim it to the public, and do not say that I did not warn you. Daoan (person's name) was well-prepared but had nothing to say. He was ashamed to see the Xianggong and embarrassed to face the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). After a long time, he called Shanqing (person's name) closer. He said, 'The words just now were all a joke with you. Do not harbor resentment towards me. I have not seen your faults either.' The first time I saw you, your words were truly alarming and suspicious. I almost thought there was something wrong with your mind, and that preaching the Dharma would disturb the audience. Now I know that you are indeed a capable person. If you ask about the title of the sutra, I can answer. Shanqing said, 'Acharya, you yourself said not to harbor resentment towards you. The Tathagata (Rulai, Sanskrit: Tathāgata, meaning 'one who comes as is') left teachings, following the sutras, all because Acharya, the World-Honored One (Ajashi Shizun, a respectful title for the Buddha), discussed and proclaimed them. People will generally understand today's words, and are allowed to ask questions, and dare not disobey.' I only know to ask the name of the sutra first, and there will surely be questions later. Daoan said, 'You come to ask about the sutra I am lecturing on, it should be the Mahāparinirvāṇa Sūtra (Da Niepan Jing).' Shanqing listened and clearly remembered it. Shanqing asked, 'What is called Nir (Nie, referring to the 'Nie' in Nirvana), and what is called Vāṇa (Pan, referring to the 'Pan' in Nirvana)?' Daoan answered, 'Mahā (Da) means vast. It is to broadly benefit all sentient beings, so that they can escape the sea of suffering. Nir (Nie) means non-birth. Non-birth and non-death is to be in accordance with Suchness (Tathātā, the true nature of things). No going and no coming is Buddhahood (Buddhatā). The word Vāṇa (Pan) means to transport sentient beings, so that they can escape the three realms (the desire realm, the form realm, and the formless realm) and reach the other shore.' Shanqing said, 'The meaning of the above three words has seven aspects.' Shanqing listened and must remember it in his heart. First, it is like the willow tree in spring, once it moves, all the grasses will grow. Whether it is a shallow valley or a deep stream, it is the same everywhere. The name of the sutra of the wonderful Dharma is recorded, the Tathagata proclaims and spreads it, and sentient beings do not distinguish between high and low. Those who listen to the sutra can all generate good thoughts. Second, it is like a rope.
木之義。便即去邪歸正。三者喻蕩泉之義。湛湛不滅不流。經文長在世間流轉無休無歇。四者喻如江海能通萬斛之船。眾生欲過江潮第一須憑高掉。經文流轉於世間。能超出離之人慾擬進道修行。第一須憑經力。五者喻于天地覆載眾生若也。天地全無萬像憑。何如立涅槃經文。既有眾生於此修行若若也。經法全無憑行。何如出世。六者喻如經緯能成錦彩羅紈。直繞大絹與綾皆總因他經緯妙法經名既立。修道者因此如成直至無上菩提。盡總憑他經力。七者喻如路逕解通往來之人。欲行千里之人起發因他通路眾生髮心修道先須讀誦經文。所已后聖道從資取眾。上來七義各各不同。共識經之字。善慶聞之還須記取。善慶曰。經之一字還有多般。更有經名已否。道安答曰。涅槃之義無量無邊。□說經名如何得盡。譬如世間百姓萬戶千門憑何而處理遂乃立期州縣縣各自列土分疆。經之一字分宣萬法。因此各異州縣。要藉官長妙法須立經名。三十縣若無官人。百姓憑何而理。經文制其疏。抄者梳也。譬如亂髮□其梳理。萬法既立經名。眾聖因茲成道。上來所答並總依經。更若有疑任君再問。善慶曰。經之七義且放。阇梨更問少多許之已否。道安答曰。貧道天以人為師。義若涌泉。法如流水。汝若要問。但請問之。今對與前疑速說。
善慶曰。若夫佛法師書總歸依輕塵岳墜露添流依莫惻其憑敬之□窮其濟但賤奴。今問法師似螢光競日螗螂巨轍。自知鴻鳥敢登于鳳臺。雷音之下有鼓□雞鳴。碧玉之前那逞寸鐵。只如佛性遍滿有情。再問我佛如來以何為體。道安答曰。善慶近前莫致謙詞。我佛以慈悲為體。善慶又問曰。既言我佛慈悲為體。如何不度羼提眾生。道安答曰。汝緣不會。聽我說著。羼提眾生緣自造惡業。譬如人家養一男。長大成人竊盜。于鄉黨之內事既彰露。便被三十縣捉來遂即送人刑獄。受他考楚文案既成。招伏愆罪領上法場。看看是死父母雖有恩慈。王法如何救得。我佛雖有慈悲。爭那佛力不以他業力。如此之難為救度善慶問曰羼提眾生雖造惡業。我佛慈悲亦合救之。上來所說總屬外緣。我佛如來以何為性。道安答曰。以平等為性。善慶問曰。既稱平等為性。緣何眾生沈輪生死。佛即證無餘涅槃。道安答曰。眾生沈輪惡道。從無明妄想而生。佛證無餘涅槃。從一切皆盡。善慶又問曰。眾生無明有煩惱。與佛性如何。道安答曰。無明煩惱是眾生一切斷處為佛性。所以眾生不離於佛色不離眾生。上來所說言詞謹答例皆如是。善慶曰。阇梨適來所說言詞大違講贊。經文大錯總是信口落荒。只要悅喻門徒順耳。且聽。如江潮大海其中有多少眾生
【現代漢語翻譯】 現代漢語譯本 善慶問道：『佛法師的著作總歸依于輕塵，如同山嶽墜落，露珠增添，水流不止，深不可測，令人敬畏。我像卑賤的奴僕，如今向法師請教，如同螢火蟲與太陽爭輝，螳螂阻擋車輪。我自知是隻小鳥，卻敢於登上鳳凰臺。雷音之下，有雞鳴的聲音。碧玉之前，怎敢炫耀寸鐵？』只是說佛性遍滿一切有情眾生，再請問我佛如來以什麼為本體？ 道安回答說：『善慶，請近前來，不必如此謙虛。我佛以慈悲為本體。』 善慶又問：『既然說我佛以慈悲為本體，為何不度化羼提（ksanti，忍辱）眾生？』 道安回答說：『你沒有理解其中的因緣。聽我細說。羼提眾生是因為自己造了惡業。譬如人家養了一個兒子，長大成人後偷盜，在鄉里之間事情敗露，便被三十個縣抓來，隨即送入刑獄。經過審訊，罪案已經確定，招認了罪行，被押上法場。眼看就要被處死，父母雖然有恩慈，王法又如何能夠救得了他？我佛雖然有慈悲，又怎能用佛力來抵擋他自己的業力？』如此這般，很難救度。 善慶問：『羼提眾生雖然造了惡業，我佛的慈悲也應該救度他們。』上面所說的總屬於外在的因緣。我佛如來以什麼為自性？ 道安回答說：『以平等為自性。』 善慶問：『既然稱為平等為自性，為何眾生沉淪於生死輪迴，而佛卻證得無餘涅槃（nirvana，寂滅）？』 道安回答說：『眾生沉淪於惡道，是從無明（avidya，不明白事理）妄想而生。佛證得無餘涅槃，是從一切煩惱都斷盡而來。』 善慶又問：『眾生有無明和煩惱，這與佛性有什麼關係？』 道安回答說：『無明煩惱是眾生一切斷滅之處，也就是佛性。所以眾生不離於佛，佛也不離眾生。』上面所說的言詞，都是謹慎的回答，一如既往。 善慶說：『阇梨（acarya，導師）剛才所說的言詞，大大違背了講經讚頌的內容。經文大錯特錯，總是信口胡說。只是爲了取悅門徒，讓他們聽得順耳。且聽我說，如江潮大海之中，有多少眾生！』
【English Translation】 English version Shanqing asked: 'The writings of the Dharma masters all rely on light dust, like mountains collapsing, dew adding to the flow, immeasurable and awe-inspiring. I am like a humble servant, now asking the Dharma master, like a firefly competing with the sun, a mantis blocking a chariot. I know I am just a small bird, yet I dare to ascend the Phoenix Terrace. Beneath the thunderous sound, there is the crowing of a chicken. Before the jade, how dare I flaunt a small piece of iron?' Just saying that Buddha-nature pervades all sentient beings, I ask again, what is the essence of our Buddha Tathagata (Tathagata, 如來)? Dao'an replied: 'Shanqing, please come closer, no need to be so humble. Our Buddha's essence is compassion.' Shanqing asked again: 'Since you say our Buddha's essence is compassion, why not liberate the ksanti (ksanti, patience) beings?' Dao'an replied: 'You do not understand the causes and conditions. Listen to my explanation. Ksanti beings create their own evil karma. For example, a family raises a son, who grows up and steals. When the matter is exposed in the village, he is arrested by thirty counties and sent to prison. After interrogation, the case is confirmed, he confesses his crimes, and is taken to the execution ground. Seeing that he is about to be executed, although his parents have kindness, how can the law save him? Although our Buddha has compassion, how can he use the Buddha's power to resist his own karma?' It is so difficult to save them. Shanqing asked: 'Although ksanti beings create evil karma, our Buddha's compassion should also save them.' What you said above all belongs to external causes and conditions. What is the nature of our Buddha Tathagata? Dao'an replied: 'The nature is equality.' Shanqing asked: 'Since it is called equality as the nature, why do sentient beings sink into the cycle of birth and death, while the Buddha attains nirvana (nirvana, extinction)?' Dao'an replied: 'Sentient beings sink into evil paths, arising from ignorance (avidya, ignorance) and delusion. The Buddha attains nirvana, from the exhaustion of all afflictions.' Shanqing asked again: 'Sentient beings have ignorance and afflictions, what is the relationship with Buddha-nature?' Dao'an replied: 'Ignorance and afflictions are where all the extinction of sentient beings is, which is Buddha-nature. Therefore, sentient beings are not separate from the Buddha, and the Buddha is not separate from sentient beings.' The words spoken above are all careful answers, as always. Shanqing said: 'Acharya (acarya, teacher), the words you just said greatly violate the content of the sutra chanting and praise. The sutra is greatly mistaken, always speaking nonsense. It is only to please the disciples and make them listen comfortably. Listen to me, how many sentient beings are there in the river tide and the sea!'
。或即是黿鼉。或若是鰕䲒龍魚。如是多般盡屬於水。雖然魚水相同。于其中間有異魚不得水如便死。水不得魚湛然。無生離佛即有沈輪。佛離眾生即有寂滅。蓋聞佛者出世獨尊。一相之中迥起三界。為慈悲之故救度眾生。若佛與凡同。所說例皆不是。涅槃之經甚處譬喻幽玄。今對眾前略請上人一說。道安答曰。涅槃經譬喻其數最多。大喻三千。少喻八百。于其中間。善慶問曰。黑風義者何。道安答曰。黑風義者是眾生無明之風。眾生從無量劫來彼此風搖動不定。將此風分為八般。引義臺友□說不盡。於是善慶知道安不解。解說不能。善慶問曰。阇梨既稱國之大德。即合問一答十。雖有髑髏還無兩眼。凡人渡水第一須解怕浮不解徒勞入水。黑風之義誰人所講經文阿誰章疏於是道安心疑答口不能答口擬答心不能答手腳專颙唯稱大罪。愿汝慈悲。與我解說說善慶曰。涅槃經義大無恐怖但請安心勿令懷憂慮。不問別余即問上人涅槃經疏抄從甚處得來。道安答曰從㠠山遠大師處得來。善慶曰。如今者若見遠公還相識已否。道安曰。如今若見遠公實當不識。善慶曰。既言不識疏抄從甚處得來。道安答曰。向遠公上足弟子云慶和尚處得來。善慶曰。若覓諸人實當不是。若覓遠公只這賤奴便是。道安聞語由身自懷疑惑。我聞大師身有
【現代漢語翻譯】 現代漢語譯本：或者（眾生）就是黿（yuán，大鱉）和鼉（tuó，揚子鱷），或者就是蝦、鯢（ní，娃娃魚）、龍、魚等。像這樣多種多樣的生物都屬於水生。雖然魚和水是相同的，但在它們中間存在差異，魚離開了水就會死亡，而水沒有魚依然清澈。佛離開了眾生就會有沉淪，眾生離開了佛就會有寂滅。聽說佛是出世間最尊貴的，在一相之中迥然超越三界。因為慈悲的緣故救度眾生。如果佛與凡人相同，那麼所說的一切就都不對了。《涅槃經》的譬喻非常幽深玄妙，現在當著大家的面，略微請教上人您說一說。 道安回答說：《涅槃經》的譬喻數量非常多，大的譬喻有三千個，小的譬喻有八百個。在這其中，善慶問道：『黑風的含義是什麼？』道安回答說：『黑風的含義是眾生的無明之風。眾生從無量劫以來，被這股風搖動不定。將這股風分為八種。』引用義臺友□的說法也說不完。於是善慶知道道安不理解，無法解釋。善慶問道：『阇梨（ā shé lí，梵語，意為軌範師，此處指道安）既然被稱為國家的大德，就應該問一答十。即使有頭骨，也沒有兩隻眼睛。凡人渡水，第一件事必須懂得不怕浮起來，不懂得這一點，徒勞地進入水中。黑風的含義是誰講的？經文是哪位寫的？章疏又是誰寫的？』於是道安心中疑惑，口中無法回答，想回答心中又不能回答，手腳不知所措，只是稱說自己罪過深重，希望您慈悲，為我解釋解釋。善慶說：『《涅槃經》的含義廣大，沒有什麼可怕的，只請安心，不要懷有憂慮。我不問別的，只問上人您，《涅槃經》的疏抄是從哪裡得來的？』道安回答說：『是從㠠（hú）山遠大師處得來的。』善慶說：『現在如果見到遠公，還能認得嗎？』道安說：『現在如果見到遠公，確實認不出來了。』善慶說：『既然說不認識，疏抄是從哪裡得來的？』道安回答說：『是從遠公的上足弟子云慶和尚處得來的。』善慶說：『如果尋找這些人，確實不對。如果尋找遠公，我這個賤奴就是。』道安聽到這話，心中充滿疑惑。我聽說大師身上有……』
【English Translation】 English version: Or (sentient beings) are yuan (large turtles) and tuo (Chinese alligators), or shrimp, ni (salamanders), dragons, and fish. Such diverse creatures all belong to the aquatic realm. Although fish and water are the same, there are differences between them. Fish die without water, while water remains clear without fish. The Buddha without sentient beings would be subject to sinking, and sentient beings without the Buddha would be subject to extinction. It is said that the Buddha is the most尊貴one in the world, surpassing the three realms within a single aspect. Out of compassion, he saves sentient beings. If the Buddha were the same as ordinary people, then everything he said would be wrong. The metaphors in the Nirvana Sutra are very profound and mysterious. Now, in front of everyone, I would like to ask you, Superior One, to explain it briefly. Dao An replied: 'The Nirvana Sutra has a great number of metaphors, three thousand large ones and eight hundred small ones.' Among them, Shanqing asked: 'What is the meaning of the black wind?' Dao An replied: 'The meaning of the black wind is the wind of ignorance of sentient beings. Sentient beings have been shaken and unsettled by this wind since countless kalpas. This wind can be divided into eight types.' Quoting the sayings of Yitai You□ is not enough to explain it completely. Then Shanqing knew that Dao An did not understand and could not explain it. Shanqing asked: 'Since Ajari (ā shé lí, Sanskrit, meaning disciplinarian, here referring to Dao An) is called a great virtue of the country, he should answer ten questions for every one asked. Even if there is a skull, there are no two eyes. The first thing a mortal must do when crossing water is to understand not to be afraid of floating; if you don't understand this, it is futile to enter the water. Who spoke of the meaning of the black wind? Who wrote the scriptures? And who wrote the commentaries?' Then Dao An was doubtful in his heart and could not answer in his mouth. He wanted to answer but could not in his heart. His hands and feet were at a loss, and he only said that his sins were deep, hoping that you would be compassionate and explain it to me. Shanqing said: 'The meaning of the Nirvana Sutra is vast and there is nothing to be afraid of. Please rest assured and do not worry. I will not ask anything else, but only ask you, Superior One, where did you get the commentary of the Nirvana Sutra?' Dao An replied: 'I got it from Master Yuan of 㠠 (hú) Mountain.' Shanqing said: 'If you see Duke Yuan now, would you still recognize him?' Dao An said: 'If I see Duke Yuan now, I really wouldn't recognize him.' Shanqing said: 'Since you say you don't recognize him, where did you get the commentary?' Dao An replied: 'I got it from Venerable Yunqing, the chief disciple of Duke Yuan.' Shanqing said: 'If you are looking for these people, it is really not right. If you are looking for Duke Yuan, this humble servant is the one.' Dao An was filled with doubt when he heard this. I heard that the Master has...'
異相。腕有肉環。若是大師現出其相。於是遠公為破疑情宣其左膊。果然腕有肉環放大光明。聽眾皆普見。於是道安起下高座舉身自撲。七孔之中皆流鮮血。步步向前已懺前悔擬。將尖刀剜眼自恨生盲不識。上人雨淚悲啼。伏願上人慈悲懺悔。遠公曰。汝莫心懷疑慮。不用苦賜悲啼。汝是具足凡夫。如何得識于吾所講涅槃之義。早是入吾師位待我拜謝。相公回來與汝宣揚政法。於是遠公直至相公面前啟相公曰。但賤奴伏事。相公曰。未淺施汗馬之功。輒入寺中有亂於法會。蒙相公慈造未施罪愆。今對眾前請科痛杖。於是相公聞語舉身自撲。匐面在地更不再起。良久乃蘇進步向前啟上人曰。但弟子雖宰相觸時無堪。濟舉三□朝定漿用。凡夫肉眼豈辯聖賢。負罪彌天且放免。尤六載為奴驅使常在宅內。或即粗語嗔喝。于上人如是罪愆如何懺悔。遠公曰。緣貧道宿世曾為保見。有其債負未還。欲得今世無冤合來此處計會一常百了事且無疑。自今已后前眼相看更不用憂慮。於是相公聞語轉更悲啼。伏願上人慈悲與說宿生果。遠公曰。相公前世作一個商人他家白莊也。是一個商人。相公遂于白莊邊借錢五貫文。是時貧道作保后。乃相公身亡。貧道欲擬填還不幸亦死。輪迴數遍不愚相逢。已是因緣保債得債。於是相公聞語進步向前
。雨淚悲啼自責愆過。弟子自負他人債。即合自己常用填勞使上人之身弟子若愚此生死後必沈地獄。遠公曰。今債已常了勿致疑。從今已后更不復作苦。勸門徒弟子缺債。直須還他貧道為作保人上自六載為奴不了凡夫淺識不且罪愆廣造眾罪。如何懺悔。是時聽眾雨淚悲啼嗟念。遠公盡懷惆悵。千人瞻禮萬衆咨嗟。是日聽眾悉斷慳貪。是時遠公由未了遂被會下諸並及相公再請。遠公重升高座。是日遠公由如臨崖枯木再得逢春。亦似鉤龬之魚蒙放卻歸江海。天生意氣不與凡同。骨貌神姿世人之罕有。重聲鐘罄再舉經題為眾宣揚。其時道安亦亦在會下而座。是時遠公才開經之題目。便感得地皆六種震搖。五色常云長空而遍。百千天眾共奏宮商。無量聖賢同聲梵音。經聲歷歷法韻珊珊。大眾睹此其希聽眾言罕有。是時相公再在連宮之會重開香積之莚。大集兩街僧尼遂。
將金刀落髮。相公是日只於福光寺內具將此事寫表奏上晉文皇帝。皇帝攬表大悅。龍顏頻稱美哉惟言罕有。當時有敕令。中書門下排比釋道儒三教同至福光寺內。迎請遠公入其大內供養。是時續有敕旨賜遠公如意數珠串。六環錫𨥅一條意著僧衣數對。兼將御輿來迎。遠公入內敕既行下。內外咸知卿宰相排比何銖𦐇佛威儀直入寺中。便請大師上輿。是時遠公
【現代漢語翻譯】 現代漢語譯本：雨淚悲啼，自責過錯。弟子自負欠他人債務，願意用自己日常勞作來償還，即使是為上人做工也在所不惜。弟子如果愚昧，死後必定沉淪地獄。遠公說：『現在債務已經償還完畢，不要再懷疑。從今以後，更不要再做苦工，勸門徒弟子不要欠債，如果欠了，必須償還，貧道願意做擔保人。』（弟子）自從六年前為奴，未能了結，凡夫淺薄的見識，豈不是罪過深重，廣造眾罪，如何懺悔？當時聽眾雨淚悲啼，感嘆不已。遠公也深感惆悵。千人瞻仰禮拜，萬人讚歎。當日聽眾都斷除了慳吝貪婪。當時遠公因為未能了結此事，於是被會下的諸位以及相公再次請求，遠公再次登上高座。當日遠公猶如臨崖枯木，再次逢春，也像被鉤住的魚，蒙受釋放，迴歸江海。天生的意氣與凡人不同，骨骼相貌，神采姿態，世人罕有。重新敲響鐘磬，再次舉起經題，為大眾宣揚。當時道安（Dao An，人名）也在會下就座。當時遠公才開始宣講經的題目，便感得大地六種震動，五色祥雲遍佈長空，百千天眾共同演奏宮商樂曲，無量聖賢同聲唱誦梵音，經聲清晰可辨，法韻清脆悅耳。大眾看到此景，都覺得稀有，聽眾都說罕見。當時相公再次在連宮的集會上，重新開設香積的筵席，大集兩街的僧尼。 將金刀落髮。相公當日只在福光寺內，將此事寫成表章，上奏給晉文皇帝（Emperor Wen of Jin）。皇帝看了表章，非常高興，龍顏頻頻稱讚，說：『美哉，惟言罕有！』當時有敕令，中書門下安排釋、道、儒三教一同到福光寺內，迎接遠公（Yuan Gong，人名）進入大內供養。當時陸續有敕旨賜給遠公如意、數珠串、六環錫杖一條、僧衣數對，兼用御輿來迎接。遠公入內，敕旨已經下達，內外都知道了，卿宰相安排何銖𦐇佛的威儀，直接進入寺中，便請大師上輿。當時遠公（Yuan Gong，人名）
【English Translation】 English version: Shedding tears of sorrow, they lamented their transgressions. The disciple, burdened by debts owed to others, vowed to repay them through his own labor, even if it meant serving as a worker for the venerable one. The disciple feared that if he remained foolish, he would surely sink into hell after death. Yuan Gong (name of a monk) said, 'Now the debts have been repaid, do not doubt any longer. From now on, do not engage in laborious work again. Advise your disciples not to incur debts, and if they do, they must repay them. This humble monk is willing to act as guarantor.' (The disciple) had been a slave for six years, unable to settle the debt. With the shallow understanding of a mortal, wouldn't this be a grave sin, creating numerous offenses? How can he repent? At that time, the audience wept and lamented. Yuan Gong (name of a monk) also felt deeply saddened. Thousands of people gazed in reverence and paid homage, and tens of thousands praised him. On that day, the audience all renounced stinginess and greed. At that time, because Yuan Gong (name of a monk) had not yet concluded the matter, he was requested again by the assembly and the Prime Minister. Yuan Gong (name of a monk) ascended the high seat once more. On that day, Yuan Gong (name of a monk) was like a withered tree on a cliff, experiencing spring again, or like a hooked fish, released and returning to the river and sea. His innate spirit was different from ordinary people, and his bone structure, appearance, and demeanor were rare in the world. The bells and chimes were struck again, and the title of the sutra was raised again to proclaim it to the masses. At that time, Dao An (name of a monk) was also seated in the assembly. At that time, as soon as Yuan Gong (name of a monk) began to expound the title of the sutra, the earth was felt to shake in six ways, and auspicious clouds of five colors covered the sky. Hundreds of thousands of celestial beings played palace music together, and countless sages chanted Sanskrit sounds in unison. The sound of the sutra was clear and distinct, and the rhythm of the Dharma was melodious. The masses, witnessing this scene, felt it was rare, and the audience said it was seldom seen. At that time, the Prime Minister once again opened a feast of fragrant rice at the gathering in Lian Palace, gathering monks and nuns from both streets. Taking golden knives to shave their heads. On that day, the Prime Minister wrote a memorial in Fu Guang Temple, and presented it to Emperor Wen of Jin (Emperor Wen of Jin). The emperor read the memorial and was very pleased, praising repeatedly, saying, 'Wonderful, words cannot describe it!' At that time, there was an imperial decree, ordering the Ministry of Personnel to arrange for the three teachings of Buddhism, Taoism, and Confucianism to go to Fu Guang Temple together to welcome Yuan Gong (name of a monk) into the palace for offerings. At that time, successive imperial decrees bestowed upon Yuan Gong (name of a monk) a scepter, a string of prayer beads, a six-ringed tin staff, and several pairs of monastic robes, and also sent an imperial carriage to welcome him. Yuan Gong (name of a monk) entered the palace, and the imperial decree had been issued, and everyone inside and outside knew about it. The Prime Minister arranged the majestic Buddhist ceremony and entered the temple directly, and invited the master to board the carriage. At that time, Yuan Gong (name of a monk)
再三不肯。貧道是一界凡僧。每謝君王請命。尼僧卻擬歸山。即是貧道所愿。崔相公進步向前啟言。和尚伏願慈悲莫違所請。皇帝于大內颙颙專望。瞻仰上人一為法界眾生。二愿莫違皇帝請命。遠公既蒙再三邀請。遂了進步而行。百般伎藝仙樂前迎。群宰喜賀當今萬歲。遠公出得寺門約行百步已來忽然騰空而去。莫知所在。相公憂懼作禮云。空虔誠啟告。大師有無邊之力。伏願乞舍慈悲。且依君王請命行行啟告迤邐而行是日也。遠公早先至閣門謹取敕旨。於是皇帝知道。遠公到來便出宮門。千回瞻禮萬遍虔恭。亦見遠公龍顏大悅喜也。無盡。於是帝曰。朕之少國喜遇上人降臨。國人安泰皆因和尚。只於大內供養數年。六宮欽仰五院虔恭。皇帝于和尚處受三歸五戒。無從不依自從。遠公于大內見諸宮□將字□穢用次廁之中悉嗔。諸人以為偈曰。儒童說五典。釋教立三宗。視禮行忠孝。□遣出九農。長揚並五策。字與藏經同。不解生珍敬。穢用在廁中。悟滅恒沙罪。多□懺不客。陷身五百劫。常作廁生蟲。是時大內因。遠公說偈盡皆修福。遠公忽因一日憶得阿閦如來有言遂便辭。皇帝臣僧于大內蒙陛下供養數年。今擬卻歸㠠山。伏乞陛下進旨。皇帝聞語滿目淚流。良久乃言和尚曰。朕之小國總無供養。上入數年在其內中。
朕且無心輕慢。朕雖為人主濫處乾坤。每謝上人來過小國。伏願和尚慈悲更住三五日間得之已否。遠公曰。若夫涅槃之義本無攀緣。若有攀緣皆屬忘想。伏願陛下莫懷惆悵。貧道有愿歸山。皇帝見他遠公語。切便如情意難留。有敕先報六宮。闇里排比祖送。是時皇帝慕戀辟宰沖沖。合國大臣同時祖送。遠公上路離宮闕別龍樓。望㠠山而路遠。睹江河以逍遙。是日遠公能涉長路而行遂即密現神通。遠公既出長安。足下云生如牡□□臂。須臾之問便生㠠山。遠公亦也不歸。舊寺相去十里。已來於一峻嶺上。權時結一草菴。彼中結跏敷坐。便即重尋舊卷再舉經聲。荏苒之間又經數月。遠公忽望高原乃喚此上。其境峻峰鶴鳴澗下龍吟。百穀千峰例皆花發。地平長流之水園開不朽之花。是如來修行之處。於是遠公正坐入其三昧。然凈意澄心思惟佛道。念浮生不久想凡世而無堪。便將自性心王造一法船。歸依上界。遠公造船不用凡間料物也。不要諸般自持。無漏大乘已為纜索。菩提般若用作拘欄。金剛密跡已為□□□。
開寶五年張長繼書記
【現代漢語翻譯】 現代漢語譯本：朕並無輕慢之心。朕雖身為君主，治理這片天地，但每每感謝上人來到小國。懇請和尚慈悲，再多住三五日，不知是否可以？遠公說：『涅槃（Nirvana）的真義本就無所攀緣，若有攀緣，皆是妄想。』懇請陛下不要惆悵。貧道有歸山之愿。皇帝見遠公言辭懇切，難以挽留，便下令先告知六宮，暗中準備送別。當時皇帝戀戀不捨，百官大臣也一同送別。遠公上路，離開宮闕，告別龍樓，遙望廬山（Lushan），路途遙遠，觀賞江河，逍遙自在。當日遠公能夠行走長路，隨即顯現神通。遠公離開長安（Chang'an）后，足下生云，如牡□□臂。須臾之間便到達廬山。遠公也沒有回到舊寺，相距十里，來到一處峻嶺上，暫時結一草菴。在那裡結跏趺坐，重新翻閱舊經，再次誦讀經文。不知不覺又過了數月，遠公忽然望向高原，那裡地勢險峻，峰頂有鶴鳴，澗下有龍吟，山谷間百花盛開。地勢平坦，長流之水，園中盛開不凋謝的花朵，是如來（Tathagata）修行之處。於是遠公正坐入定，思惟佛道，念及人生短暫，凡世無常，便以自性心王造一法船，歸依上界。遠公造船不用凡間之物，也不要各種自持，以無漏大乘為纜索，菩提般若（Prajna）用作拘欄，金剛密跡（Vajrapani）已為□□□。 開寶五年，張長繼書記。
【English Translation】 English version: I have no intention of disrespect. Although I am the ruler, governing this land, I am always grateful when a venerable monk visits my small kingdom. I beseech the monk to have compassion and stay for another three to five days, if possible. Yuan Gong (a respected monk) said, 'The true meaning of Nirvana (Nirvana) is without clinging. If there is clinging, it is all delusion.' I implore Your Majesty not to be saddened. This humble monk has a wish to return to the mountain. The Emperor, seeing Yuan Gong's earnest words and finding it difficult to keep him, ordered that the six palaces be informed first, and preparations for his departure be made in secret. At that time, the Emperor was reluctant to part, and the ministers also saw him off. Yuan Gong set out, leaving the palace and bidding farewell to the dragon tower, looking towards Lushan Mountain (Lushan), the journey was long, and he enjoyed the rivers and streams, carefree and content. On that day, Yuan Gong was able to walk a long road and immediately manifested supernatural powers. After Yuan Gong left Chang'an (Chang'an), clouds arose beneath his feet, like the arms of a male □□. In a short time, he arrived at Lushan Mountain. Yuan Gong also did not return to the old temple, which was ten miles away, but came to a steep ridge and temporarily built a thatched hut. There, he sat in the lotus position, reopened the old scriptures, and recited the sutras again. In the blink of an eye, several months had passed. Yuan Gong suddenly looked towards the plateau, where the terrain was steep, the peaks echoed with the cries of cranes, and the valleys resonated with the roars of dragons, and the valleys were filled with blooming flowers. The terrain was flat, the water flowed continuously, and the garden was full of flowers that never withered, it was the place where the Tathagata (Tathagata) practiced. Therefore, Yuan Gong sat upright in meditation, contemplating the Buddha's path, mindful of the brevity of life and the impermanence of the mortal world, and then used his own mind-king to build a Dharma boat, returning to the upper realm. Yuan Gong built the boat without using ordinary materials, nor did he need any self-sustaining, using the un-leaking Mahayana as the cable, Bodhi Prajna (Prajna) as the railing, and Vajrapani (Vajrapani) as □□□. Recorded by Zhang Changji in the fifth year of the Kai Bao era.