X22n0425_阿彌陀經疏鈔事義

卍新續藏第 22 冊 No. 0425 阿彌陀經疏鈔事義

No. 425

阿彌陀經疏鈔事義

△第一卷

云棲寺

宋咸淳臨安志。寺名云棲。(出寺觀類第十五葉)在錢塘五雲山后。詳具云棲碑記。治平二年。改名棲真寺。今曰云棲。復其舊也。

知所先後

大學聖經章。物有本末。事有終始。知所先後。則近道矣。注。本始所先。末終所后。

守約施博

孟子曰。言近而指遠者。善言也。守約而施博者。善道也。注。守約。是修身。施博。是天下平。

與知與能

中庸。君子之道費而隱。夫婦之愚。可以與知焉。及其至也。雖聖人亦有所不知焉。夫婦之不肖。可以能行焉。及其至也。雖聖人亦有所不能焉。

即本智而求佛智

華嚴玄談云。真妄交徹。即凡心而見佛心。理事雙修。即本智而求佛智。本智者。即眾生本有之智。佛智者。即究竟果佛之智。

畫虎不就

東漢光武時。伏波將軍馬援征蠻。遺書誡子曰。效季良不得。陷為天下輕薄子。所謂畫虎不成。反類狗者也。

反落一籌

籌。算也。張良云。請借前箸籌之。是也。又古人飲博。以籌記罰。楊纂怒尹君不同己判。欲更之。執筆

【現代漢語翻譯】現代漢語譯本卍新續藏第 22 冊 No. 0425 阿彌陀經疏鈔事義 No. 425 阿彌陀經疏鈔事義 △第一卷云棲寺宋咸淳臨安志。寺名云棲（Yunqi，寺名）。(出寺觀類第十五葉)在錢塘五雲山后。詳具云棲碑記。治平二年。改名棲真寺。今曰云棲。復其舊也。知所先後大學聖經章。物有本末。事有終始。知所先後。則近道矣。注。本始所先。末終所后。守約施博孟子曰。言近而指遠者。善言也。守約而施博者。善道也。注。守約。是修身。施博。是天下平。與知與能中庸。君子之道費而隱。夫婦之愚。可以與知焉。及其至也。雖聖人亦有所不知焉。夫婦之不肖。可以能行焉。及其至也。雖聖人亦有所不能焉。即本智而求佛智華嚴玄談云。真妄交徹。即凡心而見佛心。理事雙修。即本智而求佛智。本智者。即眾生本有之智。佛智者。即究竟果佛之智。畫虎不就東漢光武時。伏波將軍馬援征蠻。遺書誡子曰。效季良不得。陷為天下輕薄子。所謂畫虎不成。反類狗者也。反落一籌籌。算也。張良云。請借前箸籌之。是也。又古人飲博。以籌記罰。楊纂怒尹君不同己判。欲更之。執筆

【English Translation】 English version 卍 Continued Collection, New Series, Volume 22, No. 0425, Matters and Meanings of the Commentary on the Amitabha Sutra No. 425 Matters and Meanings of the Commentary on the Amitabha Sutra △ Volume 1 Yunqi Temple The 'Lin'an Records' of the Song Dynasty's Xianchun period states: The temple is named Yunqi (Yunqi Temple). (From the fifteenth leaf of the 'Temple and Monastery' category.) It is located behind the Five Cloud Mountains in Qiantang. Detailed information is available in the 'Yunqi Stele Inscription.' In the second year of the Zhiping era, its name was changed to Qizhen Temple. Today, it is called Yunqi, restoring its original name. Knowing the Order of Priority The 'Great Learning' scripture states: Things have roots and branches; affairs have beginnings and ends. Knowing the order of priority is close to the Way. Note: Roots and beginnings come first; branches and ends come last. Maintaining Simplicity and Practicing Extensively Mencius said: 'Words that are simple but point to the distant are good words. Maintaining simplicity and practicing extensively is a good way.' Note: Maintaining simplicity is cultivating oneself; practicing extensively is bringing peace to the world. Engaging with Knowledge and Ability The 'Doctrine of the Mean' states: 'The Way of the superior person is vast and subtle. The foolishness of ordinary men and women allows them to engage with knowledge. When it reaches its peak, even sages have things they do not know. The unworthiness of ordinary men and women allows them to practice it. When it reaches its peak, even sages have things they cannot do.' Seeking Buddha Wisdom from Original Wisdom The 'Profound Discourses on the Flower Garland Sutra' states: 'Truth and delusion interpenetrate, allowing one to see the Buddha-mind from the ordinary mind. Principle and practice are cultivated together, allowing one to seek Buddha-wisdom from original wisdom.' Original wisdom is the wisdom inherent in all sentient beings. Buddha-wisdom is the wisdom of the ultimate Buddha. Failing to Draw a Tiger During the Guangwu era of the Eastern Han Dynasty, General Fubo, Ma Yuan, while campaigning against the southern barbarians, left a letter admonishing his son, saying: 'If you imitate Ji Liang and fail, you will become a frivolous person in the world. This is what is meant by 'failing to draw a tiger and instead resembling a dog.' Falling Behind a Notch 'Chou' means calculation. Zhang Liang said, 'Please lend me the chopsticks in front to calculate.' This is the meaning. Also, in ancient times, people used 'chou' to record penalties in gambling. Yang Zuan was angry that Yin Jun did not agree with his judgment and wanted to change it, so he held a pen.

沉吟。久之。曰。纂輸一籌。

嫂溺援之以手

淳于髡曰。男女授受不親。禮與。孟子曰。禮也。嫂溺。則援之以手乎。曰。嫂溺不援。是豺狼也。男女授受不親。禮也。嫂溺援之以手者。權也。

倚門而望

王孫賈。齊湣王臣。淖齒弒湣王。王孫賈未有討賊意。歸寧其母。母曰。汝朝出而晚歸。則吾倚門而望。汝暮出而不還。則吾倚閭而望。汝今事王。王出走。汝不知其處。何面目立天下乎。賈於是興國人攻淖齒。

君子恥其言而過其行

出論語。

事必師古

傅說對商高宗。事不師古。以克永世。匪說攸聞。

父曰吾怙母曰吾恃

詩經。無父何怙。無母何恃。怙。覆冒之意。恃。倚賴之意。

劬勞之德昊天罔極

詩經。哀哀父母。生我劬勞。欲報之德。昊天罔極。

螟蛉異姓

詩經。螟蛉有子。蜾裸負之。教誨爾子。式谷似之。

懷慕終身

孟子曰。人少則慕父母。知好色。則慕少艾。有妻子。則慕妻子。仕則慕君。不得於君。則熱中。大孝終身慕父母。五十而慕者。予于大舜見之矣。

左右無方

禮記檀弓篇。事親。有隱而無犯。左右就養無方。

定省不違

禮記曲禮上篇。凡

【現代漢語翻譯】現代漢語譯本：沉思良久，回答說：『算我輸一招。』『嫂子快要淹死了，（如果）用手去拉她』淳于髡（Chunyu Kun，人名）問：『男女之間不親手遞東西，這是禮節嗎？』孟子（Mengzi，人名）說：『是禮節。』（淳于髡又問：）『嫂子快要淹死了，（也）用手去拉她嗎？』（孟子）回答說：『嫂子快要淹死了而不去拉她，那就是豺狼了。男女之間不親手遞東西，是禮節；嫂子快要淹死了用手去拉她，這是變通。』『倚靠著門（或里巷的門）盼望』王孫賈（Wangsun Jia，人名），是齊湣王（Qi Min Wang，人名）的臣子。淖齒（Nao Chi，人名）殺害了齊湣王，王孫賈沒有討伐賊人的意思，回家探望他的母親。他的母親說：『你早上出去晚上回來，我就倚靠著門盼望你；你傍晚出去而不回來，我就倚靠著里巷的門盼望你。你現在侍奉君王，君王出逃，你不知道他的去處，有什麼面目立於天下呢？』王孫賈於是發動國人攻打淖齒。『君子以說了超過了做的為恥』出自《論語》（Lun Yu，儒家經典）。『做事一定要傚法古人』傅說（Fu Yue，人名）對商高宗（Shang Gao Zong，人名）說：『做事不傚法古人，想要長久統治天下，我是沒有聽說過的。』『父親說可以依靠，母親說可以依賴』出自《詩經》（Shi Jing，中國古代詩歌彙編）。沒有父親可以依靠什麼？沒有母親可以依賴什麼？怙（hu），有覆蓋庇護的意思。恃（shi），有倚仗依賴的意思。『父母養育的恩德，像昊天一樣無邊無際』出自《詩經》。可憐的父母啊，生我養我多麼辛勞。想要報答父母的恩德，就像昊天一樣無邊無際。『螟蛉是異姓的』出自《詩經》。螟蛉（ming ling，一種昆蟲）生了孩子，蜾蠃（guo luo，一種寄生蜂）揹走了它，教養你的孩子，（結果）像螟蛉一樣。『懷念父母，終身如此』孟子說：『人在年少的時候思慕父母，到了懂得喜歡美色的時候，就思慕年輕漂亮的女子，有了妻子，就思慕妻子，做了官，就思慕君王。得不到君王的賞識，就心急如焚。真正的大孝是終身思慕父母，五十歲了還思慕父母的，我從大舜（Da Shun，人名，傳說中的聖人）身上看到了。』『隨時在父母身邊侍奉，沒有固定的方向』出自《禮記·檀弓篇》（Li Ji Tan Gong Pian，儒家經典）。侍奉父母，要有規勸，但不要冒犯。隨時在父母身邊侍奉，沒有固定的方向。『早晚按時問安，不違背禮節』出自《禮記·曲禮上篇》（Li Ji Qu Li Shang Pian，儒家經典）。凡是

【English Translation】 English version: He pondered for a long time and then said, 'I concede defeat by one move.' 'To pull a sister-in-law out of the water with one's hand' Chunyu Kun (Chunyu Kun, a person's name) asked, 'Is it in accordance with propriety that men and women should not touch hands when giving or receiving things?' Mencius (Mengzi, a person's name) said, 'It is in accordance with propriety.' (Chunyu Kun then asked,) 'If one's sister-in-law is drowning, should one pull her out with one's hand?' (Mencius) replied, 'To not pull one's drowning sister-in-law out is to be like a jackal or a wolf. That men and women should not touch hands when giving or receiving things is propriety; to pull one's drowning sister-in-law out with one's hand is a matter of expediency.' 'Leaning on the door (or the gate of the lane) and looking out' Wangsun Jia (Wangsun Jia, a person's name) was a minister of King Min of Qi (King Min of Qi, a person's name). Nao Chi (Nao Chi, a person's name) assassinated King Min of Qi. Wangsun Jia had no intention of avenging the king, and returned home to visit his mother. His mother said, 'When you leave in the morning and return in the evening, I lean on the door and look out for you; when you leave at dusk and do not return, I lean on the gate of the lane and look out for you. Now you serve the king, and the king has fled, and you do not know where he is. What face do you have to stand in the world?' Thereupon, Jia roused the people of the state to attack Nao Chi. 'A gentleman is ashamed of his words exceeding his actions' From the Analects (Lun Yu, a Confucian classic). 'One must always follow the ancients in all matters' Fu Yue (Fu Yue, a person's name) said to Gaozong of Shang (Gaozong of Shang, a person's name), 'If one does not follow the ancients in all matters, and yet wishes to rule the world forever, I have never heard of such a thing.' 'The father is said to be one's reliance, the mother is said to be one's dependence' From the Book of Poetry (Shi Jing, an ancient Chinese poetry collection). What can one rely on without a father? What can one depend on without a mother? Hu (怙) means to cover and protect. Shi (恃) means to rely on. 'The virtue of laborious toil, like vast Heaven, is boundless' From the Book of Poetry. Alas, my parents, how laborious it was for you to give birth to me and raise me. I wish to repay your virtue, but it is as boundless as vast Heaven. 'The larva of a mud dauber is of a different surname' From the Book of Poetry. The larva of a mud dauber (ming ling, an insect) has offspring, and the wasp (guo luo, a parasitic wasp) carries it away, teaching your child, (and the result is) like the larva of a mud dauber. 'To cherish and long for them throughout one's life' Mencius said, 'When people are young, they long for their parents; when they understand the attraction of beauty, they long for young and beautiful women; when they have wives, they long for their wives; when they become officials, they long for their ruler. If they do not gain favor with their ruler, they become anxious. True filial piety is to long for one's parents throughout one's life. I have seen this in the person of the Great Shun (Da Shun, a person's name, a legendary sage), who still longed for his parents at the age of fifty.' 'To attend to one's parents at all times, without a fixed direction' From the Tan Gong chapter of the Book of Rites (Li Ji Tan Gong Pian, a Confucian classic). In serving one's parents, one should offer gentle remonstrance, but not offend them. To attend to one's parents at all times, without a fixed direction. 'To inquire after their well-being morning and evening, without fail' From the first part of the Qu Li chapter of the Book of Rites (Li Ji Qu Li Shang Pian, a Confucian classic). In all

為人子者。冬溫而夏凊。昏定而晨省。

既竭心思

孟子曰。堯舜之道。不以仁政。不能平治天下。又曰。既竭心思焉。繼之以不忍人之政。而仁覆天下矣。

心之官則思

心之官則思。思則得之。不思則不得也(出孟子。官。猶司也。職掌之謂。得。得其理也)。

精誠之極鬼神與通

管子曰。思之思之。又重思之。思之不得。鬼神其將通之。非鬼神通之。精誠之極也。

孺子封侯

漢高帝初起時。魏無知薦陳平才可用。以為護軍中尉。及得天下。封功臣。陳平封曲逆侯。平曰。臣非魏無知。何繇得進。愿讓封。帝曰。陳平可謂不背本矣。乃更官魏無知。陳平微時。為里社分肉。甚均。社老稱孺子善宰。平曰。使平宰天下。亦如是肉矣。孺子遂以此知名。

用蠡測海恃管窺天

東方朔答客難曰。以管窺天。以蠡測海。以梃撞鐘。豈能通其條貫。考其淺深。發其音聲哉。

蟻山風水

蓮宗寶鑑云。余門學道。如蟻子上于高山。唸佛往生。似風帆揚于順水。

田蛙井鮒

莊子曰。田蛙不可語于海者。拘於墟也。易經井卦九二爻。井谷射鮒。

曝腮

華嚴玄談云。上德聲聞。杜視聽於嘉會。積行菩薩。曝腮鱗于龍門

【現代漢語翻譯】現代漢語譯本為人子者，冬天要讓父母感到溫暖，夏天要讓父母感到涼爽，晚上要安排好父母的起居，早晨要問候父母的安好。竭盡心思孟子說：『不施行仁政，就不能平定治理天下，即使是堯舜之道也一樣。』又說：『竭盡心思，再施行不忍人之政，這樣仁德就能覆蓋天下了。』心的功能是思考心的功能是思考，思考就能有所得，不思考就不能有所得（出自《孟子》。官，如同主管，是職掌的意思。得，是得到其中的道理）。精誠到了極點，能與鬼神相通《管子》說：『思考啊思考，再三地思考。思考卻不能領悟，鬼神或許會讓你領悟。』不是鬼神讓你領悟，而是精誠到了極點的緣故。孺子封侯漢高祖劉邦剛起義時，魏無知推薦陳平，認為他有才能可以任用，於是劉邦任命他為護軍中尉。等到得了天下，分封功臣，陳平被封為曲逆侯。陳平說：『我不是魏無知推薦，怎麼能得到進用？』希望把爵位讓給他。高帝說：『陳平真可謂是不忘本啊。』於是也授予魏無知官職。陳平在貧賤的時候，為里社分肉，分得很均勻，社老稱讚『孺子真會宰割』。陳平說：『如果讓我宰割天下，也會像分肉一樣公平。』孺子因此而出名。用瓢測量大海，靠竹管窺視天空東方朔在《答客難》中說：『用竹管窺視天空，用瓢測量大海，用木棒撞擊鐘，怎麼能瞭解其中的條理，考察其中的深淺，發出它的聲音呢？』蟻山風水《蓮宗寶鑑》中說：『其他法門學道，如同螞蟻爬上高山；唸佛求往生，好似順風揚帆。』田蛙井鮒《莊子》說：『不能和田里的青蛙談論大海，因為它受限於狹小的水溝。』《易經·井卦》九二爻辭說：『井谷射鮒。』曝腮《華嚴玄談》中說：『上等根器的聲聞乘修行者，杜絕視聽，不參與殊勝的法會；積累功行的菩薩，像龍門的魚一樣，顯露腮部，努力躍升。』

【English Translation】 English version As a son, one should keep his parents warm in winter and cool in summer, ensure their comfort at night and inquire after their well-being in the morning. Exhausting one's thoughts Mencius said, 'Without benevolent governance, one cannot pacify and govern the world, even with the Way of Yao (a legendary sage king) and Shun (another legendary sage king).' He also said, 'Exhaust your thoughts, and then implement policies of compassion, and benevolence will cover the world.' The function of the heart is to think 'The function of the heart is to think; thinking leads to understanding, while not thinking leads to no understanding' (From Mencius. '官' (guan), like '司' (si), means to manage, referring to one's duty. '得' (de) means to obtain, referring to obtaining the principle). Sincerity to the extreme can communicate with ghosts and spirits Guanzi (a Chinese philosopher) said, 'Think, think, and think again. If thinking does not lead to understanding, ghosts and spirits may enlighten you.' It is not that ghosts and spirits enlighten you, but that sincerity has reached its extreme. Ru Zi (a young man) enfeoffed as a marquis When Emperor Gaozu (Liu Bang) of the Han Dynasty first rose in revolt, Wei Wuzhi recommended Chen Ping, believing him to be talented and capable. Thus, Liu Bang appointed him as Lieutenant of the Guards. When the empire was established and meritorious officials were enfeoffed, Chen Ping was enfeoffed as Marquis of Qunie. Chen Ping said, 'If not for Wei Wuzhi's recommendation, how could I have been advanced?' He wished to yield the title to him. Emperor Gaozu said, 'Chen Ping can be said to not forget his roots.' Therefore, he also granted Wei Wuzhi an official position. When Chen Ping was poor and humble, he divided meat for the village community very evenly. The village elders praised him, saying, 'Ru Zi is good at butchering.' Chen Ping said, 'If I were to govern the world, I would be as fair as dividing meat.' Ru Zi became famous because of this. Measuring the sea with a gourd, viewing the sky through a tube Dongfang Shuo (a Han Dynasty scholar) said in 'Answering the Guest's Difficulties,' 'To view the sky through a tube, to measure the sea with a gourd, to strike a bell with a stick—how can one understand its principles, examine its depths, or produce its sound?' Ant hill Fengshui (geomancy) The 'Lianzong Baojian' (Precious Mirror of the Lotus School) says, 'Studying the Way through other methods is like ants climbing a high mountain; seeking rebirth through reciting the Buddha's name is like a sailboat sailing with the wind.' Field frog and well loach Zhuangzi (a Daoist philosopher) said, 'One cannot discuss the sea with a field frog, for it is confined to its small ditch.' The ninth line of the second hexagram of the 'Jing' (Well) hexagram in the 'I Ching' (Book of Changes) says, 'The well valley shoots loach.' Exposing gills The 'Huayan Xuantan' (Profound Discourses on the Avatamsaka Sutra) says, 'The Shravakas (listeners) of superior virtue shut off sight and sound from auspicious gatherings; the Bodhisattvas (enlightenment beings) who accumulate merit expose their gills at the Dragon Gate (a legendary gate on the Yellow River), striving to ascend.'

。言積行菩薩不能入華嚴大道。如禹門三級。魚躍不過者。曝腮而還。

永嘉擬之螢光

證道歌云。有二比丘犯淫殺。波離螢光增罪結。維摩大士頓除疑。猶如赫日消霜雪。

不凈錯施爐韝數息不利冢人

舍利弗教二弟子修不凈觀。及數息觀。久之無益。心欲反道。往見佛。佛問在家業何行。修數息者曰守墳冢。修不凈者曰治金器。佛令二人易觀修之。不久。皆證道果。

三心圓發

觀經上品上生章。一者至誠心。二者深心。三者回向發願心。

乾曰大生坤曰廣生

繫辭云。夫干。其靜也專。其動也直。是以大生焉。夫坤。其靜也翕。其動也辟。是以廣生焉。

寶鏡遁妖

隋王度得寶鏡。為縣令。縣中有大樹。樹有神。令至者必祭。否則為崇。度令人夜懸寶鏡于樹。其夜大雷雨。則晨視之。樹粉碎。有大蛇死樹下。又遇逆旅。見其家有女殊色。主人云。數月前有客攜至此。云續當來取。迄今杳然。度心疑其非人。潛出鏡。女即惶駭請死。曰。我乃狐也。惑人多矣。今死於君手。乞藏鏡。即當受死。度曰。藏鏡。汝得無遁乎。妖曰。神物所燭。何處隱形。愿得一醉而死。與之酒。大醉而寢。就視之。老狐死於床上。其餘種種靈異。不可盡述。

七

【現代漢語翻譯】現代漢語譯本：有人說，積功累行的菩薩不能進入華嚴大道的境界，就像鯉魚躍龍門，三級臺階躍不過去，只能曝曬著腮幫子退回來一樣。

永嘉禪師將此比作螢火蟲的光芒。

《證道歌》中說：『有二比丘犯淫殺，波離螢光增罪結。維摩大士頓除疑，猶如赫日消霜雪。』

修不凈觀錯用了冶煉工具，修數息觀不利於守墓人。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）教導兩個弟子修習不凈觀和數息觀，時間很久卻沒有效果，他們心中想要放棄。於是去見佛陀。佛陀問他們在出家前是做什麼的。修數息觀的弟子說自己是守墳墓的，修不凈觀的弟子說自己是冶煉金器的。佛陀讓兩人交換所修的法門，不久之後，兩人都證得了道果。

三心圓滿生起

《觀經》上品上生章中說：一是至誠心，二是深心，三是迴向發願心。

乾代表偉大產生，坤代表廣泛產生

《繫辭》中說：乾的靜止狀態是專一的，它的運動狀態是剛直的，所以能偉大產生萬物。坤的靜止狀態是收斂的，它的運動狀態是舒展的，所以能廣泛產生萬物。

寶鏡使妖怪遁形

隋朝的王度得到一面寶鏡，擔任縣令。縣裡有一棵大樹，樹里有神靈，到任的縣令一定要祭祀它，否則就會受到作祟。王度讓人晚上把寶鏡懸掛在樹上。當晚電閃雷鳴，第二天早晨去看，樹已經粉碎，有一條大蛇死在樹下。王度又遇到一家旅店，看到這家有一個女子容貌非常出色。主人說，幾個月前有一個客人帶著她來到這裡，說是過幾天會來接她，到現在還沒有來。王度心裡懷疑她不是人，偷偷拿出寶鏡。女子立刻驚慌地請求死去，說：『我是一隻狐貍，迷惑人太多了，現在要死在您的手裡，請您把鏡子藏起來，我就去死。』王度說：『藏起鏡子，你不會逃走嗎？』妖怪說：『神物的光芒照耀著，我能隱藏到哪裡去呢？我希望能喝醉一次再死。』王度給她酒，她喝得大醉后睡著了。王度去看她，發現一隻老狐貍死在床上。其餘種種靈異的事情，說也說不完。

七

【English Translation】 English version: It is said that Bodhisattvas who accumulate merit and practice diligently cannot enter the realm of the Avatamsaka (Huayan) Great Path, just like a carp trying to leap over the Dragon Gate, unable to pass the three levels of steps, and can only return with its gills exposed to the sun.

Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) compared it to the light of a firefly.

The 'Song of Enlightenment' says: 'Two Bhikkhus committed adultery and murder, Polli's (Upali, one of the ten principal disciples of the Buddha) firefly light increased the entanglement of sins. Vimalakirti (a central figure in the Vimalakirti Sutra) immediately removed their doubts, like the bright sun melting frost and snow.'

Improper application of impurity contemplation with smelting tools, and counting breaths is unfavorable for a gravedigger.

Sariputra (Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom) taught two disciples to practice impurity contemplation and breath counting, but after a long time, it was ineffective, and they wanted to give up. So they went to see the Buddha. The Buddha asked them what they did before they became monks. The disciple who practiced breath counting said he was a gravedigger, and the disciple who practiced impurity contemplation said he was a metalworker. The Buddha told them to exchange their practices, and soon after, both of them attained the fruit of the path.

The perfect arising of the Three Minds

In the chapter on the highest level of rebirth in the 'Contemplation Sutra', it says: First, the sincere mind; second, the deep mind; third, the mind of dedicating merit and making vows.

Qian (Heaven) represents great generation, Kun (Earth) represents broad generation

The 'Appended Remarks' says: 'Qian, in its stillness, is focused; in its movement, it is upright. Therefore, it greatly generates. Kun, in its stillness, is receptive; in its movement, it is expansive. Therefore, it broadly generates.'

A magic mirror reveals a demon's true form

Wang Du of the Sui Dynasty obtained a magic mirror and became a county magistrate. There was a large tree in the county, and a spirit resided in the tree. Any magistrate who came to office had to worship it, or else they would be harmed. Wang Du had people hang the magic mirror on the tree at night. That night, there was thunder and lightning, and the next morning, the tree was shattered, and a large snake was found dead under the tree. Wang Du also encountered an inn and saw a woman of extraordinary beauty. The owner said that a guest had brought her there several months ago, saying that he would come back to pick her up, but he had not returned. Wang Du suspected that she was not human and secretly took out the mirror. The woman immediately panicked and begged to die, saying: 'I am a fox, and I have deceived too many people. Now I am going to die at your hands. Please hide the mirror, and I will die.' Wang Du said: 'If I hide the mirror, won't you run away?' The demon said: 'The light of the divine object shines everywhere, where can I hide? I wish to get drunk once before I die.' Wang Du gave her wine, and she fell asleep after getting drunk. Wang Du went to check on her and found an old fox dead on the bed. The other strange and miraculous events are too numerous to mention.

Seven

年之病

孟子曰。今之慾王者。猶七年之病。求三年之艾也。

如牛壞車

如牛以牽車為苦。便壞其車。主人復造。如人厭身為苦。速滅其身。不知此身雖滅。復受余身。

生身尊特猶待辯疑

有言六十萬億那由他之身。乃是生身。蓋凈土之身。勝於穢土。穢土生身丈六。凈土生身。宜爾許高大也。知禮法師以十三重問答。辯此決是尊特身也(出妙宗鈔)。

菩薩六念

唸佛。念法。念僧。念天。念戒。念施。唸佛者。慈悲導師。念法者。三世佛母。念僧者。人天福田。念天者。長壽安樂。念戒者。清凈身心。念施者。普濟貧窮。

十心向往

一。于眾生起大慈。無損害心。二。于眾生起大悲。無逼惱心。三。于佛法不惜身命。樂守護心。四。於一切法發生勝忍。無執著心。五。不貪利養敬重。凈意樂心。六。求佛種智。於一切時無忘失心。七。于眾生尊重恭敬。無下劣心。八。不著世論。于菩提分生決定心。九。種諸善根。無有雜染清凈之心。十。于諸佛舍離諸相。起隨念心。

諸天共器食有精粗

凈名經云。譬如諸天。共寶器食。隨其福德。食色有異。

三獸同河渡分深淺

永嘉集云。譬夫象馬兔渡河。足有短長。而分深淺。

【現代漢語翻譯】現代漢語譯本年之病孟子說：『現在想要稱王的人，就像病了七年，卻要尋找三年的艾草一樣。』（比喻為時已晚，或方法錯誤）如牛壞車好比牛覺得拉車很痛苦，就毀壞了車子。主人又重新制造。又如人厭惡自身覺得痛苦，就 দ্রুত 滅絕其身。卻不知道此身雖然滅了，還會再次承受其他的身體。生身尊特猶待辯疑有人說六十萬億那由他（nayuta，數量單位，表示極大的數）之身，才是生身。大概是因為凈土（pure land）的身體，勝過穢土（impure land）。穢土的生身有一丈六尺，凈土的生身，應該那樣高大。知禮法師用十三重問答，辯論此事，確定那是尊特身（尊貴特別的身體）。（出自《妙宗鈔》）菩薩六念唸佛（Buddha-anusmriti，憶念佛陀）。念法（Dharma-anusmriti，憶念佛法）。念僧（Sangha-anusmriti，憶念僧伽）。念天（Deva-anusmriti，憶念天神）。念戒（Sila-anusmriti，憶念戒律）。念施（Dana-anusmriti，憶念佈施）。唸佛，是慈悲的導師。念法，是三世諸佛之母。念僧，是人天福田。念天，能長壽安樂。念戒，能清凈身心。念施，能普濟貧窮。十心向往一、對於眾生生起大慈，沒有損害的心。二、對於眾生生起大悲，沒有逼惱的心。三、對於佛法不惜身命，樂於守護的心。四、對於一切法發生殊勝的忍耐，沒有執著的心。五、不貪圖利養敬重，清凈意樂的心。六、尋求佛的智慧，在一切時侯沒有忘失的心。七、對於眾生尊重恭敬，沒有下劣的心。八、不執著世俗的言論，對於菩提（bodhi，覺悟）之分生起決定的心。九、種植各種善根，沒有雜染清凈的心。十、對於諸佛舍離各種表相，生起隨唸的心。諸天共器食有精粗《凈名經》（Vimalakirti Sutra）說：『譬如諸天，共同用寶器吃飯，隨著他們的福德，食物的顏色有所不同。』三獸同河渡分深淺《永嘉集》說：『譬如大象、馬、兔子渡河，腳有長短，因此區分出深淺。』

【English Translation】 English version The Disease of the Year Mencius said, 'Those who desire to be kings nowadays are like seeking three-year-old moxa for a seven-year-old disease.' (Metaphor for being too late or using the wrong method.) Like an Ox Breaking a Cart It is like an ox that finds pulling a cart painful, so it breaks the cart. The owner rebuilds it. It is also like a person who hates their body and finds it painful, so they quickly destroy their body. They do not know that although this body is destroyed, they will again receive another body. The Honored and Special Nature of the Living Body Still Requires Clarification Some say that the sixty trillion nayutas (nayuta, a unit of quantity, representing an extremely large number) of bodies are the living body. This is probably because the body in the Pure Land (pure land) is superior to the body in the impure land. The living body in the impure land is sixteen feet tall, and the living body in the Pure Land should be that tall. Dharma Master Zhili used thirteen layers of questions and answers to argue this matter, confirming that it is the honored and special body. (From 'Miaozong Chao') The Six Recollections of a Bodhisattva Recollection of the Buddha (Buddha-anusmriti). Recollection of the Dharma (Dharma-anusmriti). Recollection of the Sangha (Sangha-anusmriti). Recollection of the Devas (Deva-anusmriti). Recollection of the Precepts (Sila-anusmriti). Recollection of Generosity (Dana-anusmriti). Recollection of the Buddha is the compassionate guide. Recollection of the Dharma is the mother of the Buddhas of the three times. Recollection of the Sangha is the field of merit for humans and devas. Recollection of the Devas brings longevity and peace. Recollection of the Precepts purifies body and mind. Recollection of Generosity universally helps the poor. Ten Aspirations 1. To generate great compassion for all beings, without the intention to harm. 2. To generate great pity for all beings, without the intention to oppress. 3. To cherish the Dharma, not hesitating to sacrifice one's life to protect it. 4. To develop superior patience towards all things, without attachment. 5. To have a pure and joyful mind, without greed for profit and respect. 6. To seek the wisdom of the Buddha, without forgetting it at any time. 7. To respect and revere all beings, without a sense of inferiority. 8. Not to be attached to worldly discussions, but to generate a determined mind towards the factors of enlightenment (bodhi). 9. To plant all kinds of good roots, with a pure mind free from defilement. 10. To relinquish all forms in relation to the Buddhas, and to generate a mind of mindfulness. The Devas Share Vessels, and Their Food Varies in Quality The Vimalakirti Sutra says, 'For example, when the devas eat from a shared treasure vessel, the color of the food varies according to their merit.' Three Animals Cross the River Together, and the Depth Varies The Yongjia Collection says, 'For example, when an elephant, a horse, and a rabbit cross a river, their legs are of different lengths, and therefore the depth varies.'

十門推本

一。音聲語言。二。名句文身。三。通取四法。四。諸法顯義。五。攝境唯心。六。會緣入空。七。理事無礙。八。通攝所詮。九。事事無礙。十。海印炳現。

香飯作佛事

凈名經云。眾香國中。香積如來。以香飯而作佛事。

尊者無說我乃無聞

空生晏坐石室中。空中帝釋天散華供養。空生曰。散華者誰。曰。我天帝釋也。何以散華。曰。以尊者善說般若。尊者曰。我本無說。帝釋曰。尊者無說。我乃無聞。無說無聞。乃真說般若也。

宗有十門

一。我法俱有。二。法有我無。三。法無去來。四。通現假實。五。俗妄真實。六。諸法但名。七。三性空有。八。真空絕相。九。空有無礙。十。圓融具德。

支婁讖等五譯人

支婁讖。後漢時人。光武中興。故名後漢。明帝。光武子也。康僧愷。魏人。曹丕繼漢。國號魏。支謙。三國孫吳時人。宋法賢。趙宋時人。元魏菩提流志。南北朝魏人。拓䟦氏。改姓元。國號魏。

周有嬴秦南北朝有苻秦姚秦

周時有非子者。伯益之後。善養馬。周平王愛之。封于陜。國號秦。是為嬴秦。嬴。其姓也。苻秦。東晉時氐種也。苻堅強盛。據關中。國亦號秦。是為苻秦。姚秦。羌種也。

【現代漢語翻譯】現代漢語譯本十門推本

一、音聲語言。二、名句文身。三、通取四法。四、諸法顯義。五、攝境唯心。六、會緣入空。七、理事無礙。八、通攝所詮。九、事事無礙。十、海印炳現。

香飯作佛事

《凈名經》云：『眾香國中，香積如來，以香飯而作佛事。』

尊者無說我乃無聞

空生（Śūnyatā）晏坐石室中，空中帝釋天（Śakra Devānām Indra）散華供養。空生曰：『散華者誰？』曰：『我天帝釋也。』『何以散華？』曰：『以尊者善說般若（Prajñā）。』尊者曰：『我本無說。』帝釋曰：『尊者無說，我乃無聞。無說無聞，乃真說般若也。』

宗有十門

一、我法俱有。二、法有我無。三、法無去來。四、通現假實。五、俗妄真實。六、諸法但名。七、三性空有。八、真空絕相。九、空有無礙。十、圓融具德。

支婁讖等五譯人

支婁讖（Lokakṣema），後漢時人。光武中興，故名後漢。明帝，光武子也。康僧愷（Kang Senghui），魏人。曹丕繼漢，國號魏。支謙（Zhiqian），三國孫吳時人。宋法賢（Dharmabhadra），趙宋時人。元魏菩提流志（Bodhiruci），南北朝魏人，拓䟦氏，改姓元，國號魏。

周有嬴秦南北朝有苻秦姚秦

周時有非子者，伯益之後，善養馬。周平王愛之，封于陜，國號秦，是為嬴秦。嬴，其姓也。苻秦，東晉時氐種也。苻堅強盛，據關中，國亦號秦，是為苻秦。姚秦，羌種也。

【English Translation】 English version Ten Gates of Root Tracing

Sound and Language.
Names, Phrases, and Literary Embellishments.
Comprehensively Grasping the Four Dharmas.
Manifesting the Meaning of All Dharmas.
Embracing All Realms as Mind-Only.
Merging Conditions into Emptiness.
Non-Obstruction Between Principle and Phenomena.
Comprehensively Embracing What is Expressed.
Non-Obstruction Among All Phenomena.
The Manifestation of the Ocean Seal Samādhi.

Using Fragrant Rice to Perform Buddha-Work

The Vimalakīrti Nirdeśa Sūtra says: 'In the Land of All Fragrances, the Tathāgata Fragrant Accumulation performs Buddha-work with fragrant rice.'

If the Venerable One Does Not Speak, Then I Do Not Hear

Śūnyatā (Emptiness) was sitting in meditation in a stone chamber. Śakra Devānām Indra (Lord of the Gods) scattered flowers in offering from the sky. Śūnyatā said, 'Who is scattering flowers?' He replied, 'I am Śakra Devānām Indra.' 'Why are you scattering flowers?' He said, 'Because the Venerable One skillfully expounds Prajñā (Wisdom).' The Venerable One said, 'I have not spoken at all.' Śakra said, 'If the Venerable One does not speak, then I do not hear. Not speaking and not hearing is the true exposition of Prajñā.'

The School Has Ten Gates

Both Self and Dharma Exist.
Dharma Exists, but Self Does Not.
Dharma Has No Coming or Going.
Universally Manifesting Provisional and Real.
Conventional Illusion and True Reality.
All Dharmas Are Merely Names.
The Three Natures: Emptiness and Existence.
True Emptiness Transcends Appearances.
Non-Obstruction Between Emptiness and Existence.
Perfect Harmony and Complete Virtue.

The Five Translators Including Lokakṣema

Lokakṣema was a person of the Later Han Dynasty. The Guangwu Emperor revived the Han, hence the name Later Han. Emperor Ming was the son of Guangwu. Kang Senghui was a person of the Wei Dynasty. Cao Pi succeeded the Han and established the Wei Dynasty. Zhiqian was a person of the Sun Wu Dynasty during the Three Kingdoms period. Dharmabhadra was a person of the Zhao Song Dynasty. Bodhiruci of the Northern Wei Dynasty was a person of the Wei Dynasty during the Northern and Southern Dynasties. The Tuoba clan changed their surname to Yuan and established the Wei Dynasty.

During the Zhou Dynasty There Was Ying Qin, and During the Northern and Southern Dynasties There Were Fu Qin and Yao Qin

During the Zhou Dynasty, there was Fei Zi, a descendant of Boyi, who was skilled at raising horses. King Ping of Zhou favored him and enfeoffed him in Shan, establishing the state of Qin, which was called Ying Qin. Ying was his surname. Fu Qin was a Di ethnicity during the Eastern Jin Dynasty. Fu Jian was powerful and occupied Guanzhong, and his state was also called Qin, which was called Fu Qin. Yao Qin was a Qiang ethnicity.

姚萇為苻堅將。后堅為晉所敗。萇遂據關中。傳子興。是為姚秦。

周禮掌四方之語

東方曰寄。南方曰象。西方曰狄鞮。北方曰譯。皆官名。寄。言能寄寓風俗之異於此。像。言能仿像風俗之異於彼。鞮。則欲別其服飾之異。譯。則欲辯其語言之異。周官通謂之象胥。而世俗通謂之譯也。又譯。釋也。猶言謄也。謂以彼此言語。相謄釋而通之也。

遣將呂光

秦苻堅建元十三年。使呂光伐龜茲。破之。擁眾歸。至涼州。因據州稱涼王。光死。侄呂隆降晉。乃迎什師入關。居逍遙園。

孤山十疏流通

文殊般若經。佛遺教經。般若心經。瑞應經。四十二章經。不思議法門經。無量義經。普賢觀經。阿彌陀經。首楞嚴經。世稱十經疏主。

其麗不億

詩云。商之孫子。其麗不億。

寶王論

草堂飛錫法師。作唸佛三昧寶王論。

龍舒等

龍舒居士王日休。作凈土文。無盡居士張商英。有求生凈土文。侍郎王古直。作凈土決疑集。吳郡沙門大佑。作凈土指歸集。無功居士王闐。作凈土自信錄。慈雲懺主遵式。作凈土略傳。

徑路修行

善導和尚偈。漸漸雞皮鶴髮。看看行步龍鍾。(云云)惟有徑路修行。但念阿彌陀佛。

【現代漢語翻譯】現代漢語譯本：姚萇原是苻堅的將領。後來苻堅被晉朝打敗，姚萇便佔據了關中地區，之後傳位給兒子姚興，這就是姚秦。

《周禮》中記載了掌管四方語言的官職

東方叫做『寄』，南方叫做『象』，西方叫做『狄鞮』，北方叫做『譯』，這些都是官名。『寄』，是說能夠寄託不同於本地的風俗。『象』，是說能夠模仿不同於本地的風俗。『狄鞮（dí dī）』，是想要區分他們的服飾差異。『譯』，是想要辨別他們的語言差異。周朝的官職統稱為『象胥（xiàng xū）』，而世俗通常稱之為『譯』。另外，『譯』，是解釋的意思，就像是『謄（téng）』寫一樣，指的是用彼此的語言，互相謄寫解釋來溝通。

派遣將領呂光

前秦苻堅建元十三年，派遣呂光攻打龜茲（qiū cí），攻破了它。呂光率領軍隊返回，到達涼州，於是佔據涼州自稱涼王。呂光死後，他的侄子呂隆投降了晉朝，於是迎接鳩摩羅什（什師）進入關中，居住在逍遙園。

孤山智圓的十種疏流通於世

《文殊般若經》，《佛遺教經》，《般若心經》，《瑞應經》，《四十二章經》，《不思議法門經》，《無量義經》，《普賢觀經》，《阿彌陀經》，《首楞嚴經》，世人稱智圓為十經疏主。

極其華麗

《詩經》說：商朝的子孫，極其華麗。

《寶王論》

草堂飛錫法師，寫了《唸佛三昧寶王論》。

龍舒等人

龍舒居士王日休，寫了《凈土文》。無盡居士張商英，有《求生凈土文》。侍郎王古直，寫了《凈土決疑集》。吳郡沙門大佑，寫了《凈土指歸集》。無功居士王闐，寫了《凈土自信錄》。慈雲懺主遵式，寫了《凈土略傳》。

捷徑修行

善導和尚的偈語：漸漸地面板鬆弛頭髮變白，看看走路也變得蹣跚。（云云）只有捷徑修行，但念阿彌陀佛（Āmítuó Fó）。

【English Translation】 English version: Yao Chang was originally a general under Fu Jian (苻堅). Later, when Fu Jian was defeated by the Jin Dynasty, Yao Chang seized the Guanzhong (關中) region. He then passed the throne to his son Yao Xing, establishing the state of Yao Qin.

The Zhou Li (周禮) records officials in charge of languages from all directions.

The east is called 'Ji (寄),' the south is called 'Xiang (象),' the west is called 'Di Di (狄鞮),' and the north is called 'Yi (譯).' These are all official titles. 'Ji' means being able to accommodate customs different from the local ones. 'Xiang' means being able to imitate customs different from the local ones. 'Di Di' refers to distinguishing their differences in clothing and ornaments. 'Yi' refers to discerning their differences in language. The Zhou Dynasty officials were collectively called 'Xiang Xu (象胥),' while the common people usually called them 'Yi.' Furthermore, 'Yi' means to interpret, similar to 'Teng (謄)' writing, referring to using each other's languages to transcribe and interpret for communication.

Dispatching General Lü Guang

In the thirteenth year of Jianyuan (建元) of Fu Jian (苻堅) of the Former Qin Dynasty, Lü Guang (呂光) was sent to attack Qiuci (龜茲). After conquering it, Lü Guang led his troops back and arrived in Liangzhou (涼州), where he seized the state and proclaimed himself King of Liang. After Lü Guang's death, his nephew Lü Long (呂隆) surrendered to the Jin Dynasty, and thus welcomed Kumarajiva (什師) into Guanzhong, residing in Xiaoyao Garden (逍遙園).

The Ten Commentaries of Gushan Zhiyuan in Circulation

The Manjushri Prajna Sutra (文殊般若經), the Sutra of the Buddha's Last Teachings (佛遺教經), the Heart Sutra (般若心經), the Sutra of Auspicious Responses (瑞應經), the Sutra in Forty-Two Sections (四十二章經), the Sutra of Inconceivable Dharma Door (不思議法門經), the Sutra of Immeasurable Meanings (無量義經), the Sutra of the Contemplation on Samantabhadra (普賢觀經), the Amitabha Sutra (阿彌陀經), the Shurangama Sutra (首楞嚴經). Zhiyuan (智圓) is known as the master of commentaries on these ten sutras.

Extremely magnificent

The Book of Songs (詩經) says: 'The descendants of the Shang Dynasty are extremely magnificent.'

The Treatise on the King of Treasures

The Dharma Master Feixi (飛錫) of Caotang (草堂) wrote the Treatise on the King of Treasures of the Samadhi of Buddha Recitation (唸佛三昧寶王論).

Longshu and others

Layman Wang Rixiu (王日休) of Longshu (龍舒) wrote the 'Pure Land Essay' (淨土文). Layman Zhang Shangying (張商英) of Wujin (無盡) has the 'Essay on Seeking Rebirth in the Pure Land' (求生淨土文). Vice Minister Wang Guzhi (王古直) wrote the 'Collection of Resolving Doubts about the Pure Land' (淨土決疑集). The monk Dayou (大佑) of Wujun (吳郡) wrote the 'Guide to the Pure Land' (淨土指歸集). Layman Wang Tian (王闐) of Wugong (無功) wrote the 'Record of Self-Confidence in the Pure Land' (淨土自信錄). The Repentance Master Zunshi (遵式) of Ciyun (慈雲) wrote the 'Brief Biography of the Pure Land' (淨土略傳).

Shortcut to Cultivation

A verse by Venerable Shandao (善導): 'Gradually, the skin wrinkles and the hair turns white, and one sees that walking becomes faltering. (...) There is only a shortcut to cultivation, just recite Amitabha Buddha (Āmítuó Fó).'

神棲安養

永明壽禪師。作神棲安養賦。

諸家懷凈土詩

宋中峰本禪師。元西齋楚石琦禪師等。

枝低只為掛金臺

我師一念登初地。佛國笙歌兩度來。惟有門前(云云)。

空谷毒峰天奇

皇明空谷隆禪師。有空谷集。毒峰善禪師。有語錄。天奇瑞禪師。號㷀絕老人。有㷀絕集。

群星悉皆拱北

論語云。為政以德。譬如北辰。居其所。而眾星拱之。

圓照標名蓮境

宋。宗本。常州無錫人。初參天衣懷禪師。唸佛有省。后遷凈慈。雷峰材法師。神遊凈土。見一華殊麗。問之。曰。待凈慈本禪師。又資福曦公。至慧林。禮足施金而去。人詰其故。曰。吾定中見金蓮華。人言以俟禪師。蓋師雖在宗門。兼修凈土。后臨終坐逝。謚圓照。

僧睿蓮華出榻

僧睿。從羅什法師。稟受經義。后預盧山蓮社。宋元嘉十六年。忽告眾曰。吾將行矣。面西合掌而化。眾見睿榻前一金蓮華。倏爾而隱。五色香菸。從其房出。

文潞公蘇長公

文彥博。為宋宰相。封潞公。蘇軾為翰林學士。興弟轍俱有盛名。故號長公。

岐黃

岐伯與軒轅黃帝問答。作內經等書。為醫家祖。

清照說偈西歸

宋。慧亨。住

【現代漢語翻譯】現代漢語譯本

神棲安養

永明延壽禪師，作《神棲安養賦》。

諸家懷凈土詩

宋代中峰本禪師、元代西齋楚石琦禪師等。

枝低只為掛金臺

『我師一念登初地，佛國笙歌兩度來。惟有門前（云云）。』

空谷毒峰天奇

皇明空谷隆禪師，有《空谷集》。毒峰善禪師，有語錄。天奇瑞禪師，號㷀絕老人，有《㷀絕集》。

群星悉皆拱北

《論語》云：『為政以德，譬如北辰（北極星）。居其所，而眾星拱之。』

圓照標名蓮境

宋代宗本禪師，常州無錫人，最初參學于天衣義懷禪師，唸佛有所領悟。后遷居凈慈寺。雷峰材法師，神遊凈土，見一蓮華（蓮花）非常美麗，問之，曰：『待凈慈本禪師。』又有資福曦公，至慧林寺，禮足施金而去。人問其故，曰：『吾定中見金蓮華。』人言以俟禪師。蓋師雖在宗門，兼修凈土。后臨終坐化，謚圓照。

僧睿蓮華出榻

僧睿，跟隨鳩摩羅什法師，稟受經義。后參與廬山蓮社。宋元嘉十六年，忽告眾人曰：『吾將行矣。』面西合掌而化。眾人見僧睿禪榻前一金蓮華（金蓮花），倏爾而隱。五色香菸，從其房中而出。

文潞公蘇長公

文彥博，為宋朝宰相，封潞國公。蘇軾為翰林學士，與其弟蘇轍都有盛名，故號蘇長公。

岐黃

岐伯與軒轅黃帝問答，作《內經》等書，為醫家之祖。

清照說偈西歸

宋代慧亨，住[寺名待補充]。

【English Translation】 English version

Dwelling in Peace and Nourishment

Chan Master Yongming Yanshou composed the 'Ode to Dwelling in Peace and Nourishment'.

Poems by Various Masters Cherishing the Pure Land

Chan Master Zhongfeng Ben of the Song Dynasty, Chan Master Xizhai Chushi Qi of the Yuan Dynasty, etc.

The Branches Are Low Only to Hang the Golden Dais

'My teacher, with a single thought, ascended to the initial ground. The music of the Buddha-land has come twice. Only before the gate (etc.).'

Konggu, Dufeng, Tianqi

Chan Master Konggu Long of the Ming Dynasty has the 'Konggu Collection'. Chan Master Dufeng Shan has recorded sayings. Chan Master Tianqi Rui, styled '㷀jue Old Man', has the '㷀jue Collection'.

All the Stars Revolve Around the North

The Analects say: 'Governing with virtue is like the North Star (Beichen). It abides in its place, and all the stars revolve around it.'

Yuanzhao's Name Marks the Lotus Realm

Chan Master Zongben of the Song Dynasty was from Wuxi, Changzhou. He initially studied with Chan Master Tianyi Yihuai and had an awakening through mindfulness of the Buddha. Later, he moved to Jingci Temple. Dharma Master Leifeng Cai, in a spiritual journey to the Pure Land, saw an exceptionally beautiful lotus flower (lianhua), and upon inquiring, was told, 'It awaits Chan Master Ben of Jingci.' Furthermore, Layman Zifu Xi came to Huilin Temple, paid respects, and offered gold before leaving. When asked the reason, he said, 'I saw a golden lotus flower (jin lianhua) in meditation.' People said it was waiting for the Chan Master. Although the Master was in the Chan school, he also cultivated the Pure Land path. He later passed away in a seated posture and was posthumously named Yuanzhao.

Monk Rui's Lotus Emerged from the Couch

Monk Rui received sutra teachings from Master Kumarajiva. Later, he participated in the Lushan Lotus Society. In the sixteenth year of the Yuanjia era of the Song Dynasty, he suddenly announced to the assembly, 'I am about to depart.' He faced west, joined his palms, and passed away. The assembly saw a golden lotus flower (jin lianhua) before Monk Rui's meditation couch, which vanished in an instant. Five-colored fragrant smoke emanated from his room.

Duke Wen of Lu, Elder Su

Wen Yanbo was the prime minister of the Song Dynasty and was enfeoffed as Duke of Lu. Su Shi was a Hanlin Academician, and he and his younger brother Su Zhe were both famous, hence the title 'Elder Su' (Su Changgong).

Qihuang

Qibo and the Yellow Emperor Xuanyuan had dialogues and wrote books such as the 'Inner Canon', becoming the ancestors of medical practitioners.

Qingzhao Said a Verse and Returned West

Huiheng of the Song Dynasty resided in [temple name to be added].

武安。稱清照律師延壽。初依靈芝習律。專修凈業六十年。臨終。集眾唸佛。為說偈曰。彌陀口口誦。白毫唸唸想。持此不退心。決定生安養。

舍仙學而回心凈業

宋。葛濟之。句容人。世事仙學。妻紀氏。獨精誠唸佛。元嘉三年。方在機杼。忽覺空中清明。因投杼。仰瞻四表。見西方有佛現身。寶蓋幢幡。映蔽雲漢。喜曰。經言無量壽佛。其即此耶。面佛作禮。濟之驚異。就之。紀氏指示佛所。濟之亦見半身。俄而隱沒。祥雲五彩。親里咸睹焉。自是歸佛法矣。

焚仙經而專修觀經

後魏曇鸞。性嗜長生。受陶隱君仙經十卷。后遇菩提流支。乃問曰。佛有長生不死術乎。支笑曰。長生不死。吾佛道也。乃授十六觀經。學此。則三界無復生。六道無復往。其為壽也。河沙劫石。莫能比焉。此吾金仙氏之長生也。曇大喜。遂焚仙經。而修凈業。

冥君敬禮

永明壽禪師入滅后。有僧自臨安來。經年繞師塔。人問故。曰。我病入冥。見殿左供一僧像。王勤致禮敬。密詢其人。則曰。此杭州永明壽禪師也。凡死者皆經冥府。此師已徑生西方上上品矣。王以其德。故敬禮也。

羅剎休心

有羅剎在一聚落。其民人日送子與食。有子歸信三寶。一心念佛。遂不能食。得歸。

【現代漢語翻譯】現代漢語譯本武安（地名）。稱清照律師延壽（法號）。最初跟隨靈芝律師學習戒律。專心修習凈土法門六十年。臨終時，召集眾人唸佛，併爲他們說偈語：『彌陀（阿彌陀佛的簡稱）口口誦，白毫（佛像眉間白毫相）唸唸想。持此不退心，決定生安養（極樂凈土）。』

捨棄仙學而回心向往凈土法門

宋朝。葛濟之，句容人。世代信奉仙學。他的妻子紀氏，獨自精誠唸佛。元嘉三年，紀氏正在織布，忽然覺得空中清明。於是放下織布的梭子，仰頭觀看四方，看見西方有佛顯現真身，寶蓋幢幡，光芒映蔽雲漢。她歡喜地說：『經書上說的無量壽佛，大概就是這位吧。』面向佛作禮。葛濟之感到驚異，走過去看。紀氏指給他佛所在的位置，葛濟之也看見了佛的半身，不久佛就隱沒了。祥雲五彩，親戚鄰里都看見了。從此葛濟之就歸依佛法了。

焚燒仙經而專修觀經

後魏曇鸞（法號）。天性喜歡長生之術，接受了陶隱君的仙經十卷。後來遇到菩提流支（譯經師），於是問道：『佛有長生不死之術嗎？』菩提流支笑著說：『長生不死，是吾佛的道法。』於是傳授他《十六觀經》。學習此經，就能三界不再受生，六道不再往返。它所帶來的壽命，河沙劫石也無法比擬。這是我們金仙氏的長生之術。』曇鸞非常高興，於是焚燒仙經，而修習凈土法門。

冥君敬禮

永明延壽禪師圓寂后，有位僧人從臨安來，經年累月地繞著禪師的塔。有人問他原因，他說：『我生病死後到了陰間，看見大殿左邊供奉著一尊僧人的畫像，冥王非常恭敬地禮拜。我偷偷地詢問那個人是誰，他們說：『這是杭州永明延壽禪師。』凡是死去的人都要經過冥府，這位禪師已經直接往生西方極樂世界的上上品了。冥王因為他的德行，所以恭敬禮拜他。』

羅剎休心

有個羅剎住在一個村落里，那裡的人每天都要送一個孩子給他吃。有個孩子歸信三寶（佛、法、僧），一心念佛，羅剎就無法吃他，最終得以回家。

【English Translation】 English version Wu'an (place name). He was called Lawyer Qingzhao Yanshou (Dharma name). He initially followed Lawyer Lingzhi to study the precepts. He devoted himself to cultivating the Pure Land practice for sixty years. At the time of his death, he gathered the assembly to recite the Buddha's name and spoke the following verse for them: 'Amitabha (short for Amitabha Buddha) is recited by the mouth, the white hair (the white hair mark between the eyebrows of the Buddha image) is contemplated in every thought. Holding this unwavering mind, one will surely be born in the Land of Bliss (Sukhavati).'

Abandoning Immortal Studies and Returning to the Pure Land Practice

Song Dynasty. Ge Jizhi, a native of Jurong. His family had believed in immortal studies for generations. His wife, Ji, single-mindedly and sincerely recited the Buddha's name. In the third year of Yuanjia, Ji was weaving when she suddenly felt the sky clear. So she put down the shuttle and looked up at the four directions, seeing a Buddha manifest in the West, with jeweled canopies and banners, their light obscuring the Milky Way. She rejoiced and said, 'The Infinite Life Buddha mentioned in the scriptures, is that him?' She bowed to the Buddha. Ge Jizhi was astonished and went to look. Ji pointed out the location of the Buddha to him, and Ge Jizhi also saw half of the Buddha's body, and soon the Buddha disappeared. Auspicious clouds of five colors were seen by relatives and neighbors. From then on, Ge Jizhi turned to Buddhism.

Burning Immortal Scriptures and Focusing on the Contemplation Sutra

Later Wei Dynasty, Tanluan (Dharma name). He was naturally fond of the art of longevity and received ten volumes of immortal scriptures from Tao Yinjun. Later, he met Bodhiruci (translator of scriptures) and asked, 'Does the Buddha have the art of immortality?' Bodhiruci smiled and said, 'Immortality is the Dharma of our Buddha.' Then he taught him the Sixteen Contemplations Sutra. By studying this sutra, one will no longer be born in the Three Realms, nor will one return to the Six Paths. The lifespan it brings cannot be compared to countless kalpas. This is the immortality of our Golden Immortal lineage.' Tanluan was very happy, so he burned the immortal scriptures and practiced the Pure Land practice.

The King of the Underworld Pays Respect

After Zen Master Yongming Yanshou passed away, a monk came from Lin'an and circled the Zen Master's stupa for years. Someone asked him the reason, and he said, 'After I died from illness, I went to the underworld and saw an image of a monk enshrined on the left side of the hall, and the King of the Underworld paid homage to it with great respect. I secretly inquired who that person was, and they said, 'This is Zen Master Yongming Yanshou of Hangzhou.' All those who die must pass through the underworld, but this Zen Master has already been directly reborn in the highest grade of the Western Pure Land. The King of the Underworld respects and pays homage to him because of his virtue.'

Rakshasa Ceases His Cruel Intentions

There was a Rakshasa living in a village, and the people there had to send a child to him to eat every day. One child took refuge in the Three Jewels (Buddha, Dharma, Sangha) and recited the Buddha's name wholeheartedly, so the Rakshasa could not eat him, and he was finally able to return home.

擬議

易云。擬之而後言。議之而後動。擬議以成其變化。

卜以決疑不疑何卜

唐太宗為秦王時。與太子建成相忌。欲舉兵。眾議恐不勝。命卜之。張公謹取龜投地。曰。卜以決疑。不疑何卜。

△第二卷

天臺六即

一。理即佛。一切眾生。皆有佛性。二。名字即佛。知識經卷。聞名知字。三。觀行即佛。依教修行。即五品位。四。相似即佛。相似解發。十信位。五。分證即佛。分證分破。初住至等覺位。六。究竟即佛。智斷圓滿。妙覺位。

華嚴明十身佛

一正覺佛。二愿佛。三業報佛。四住持佛。五涅槃佛。六法界佛。七心佛。八三昧佛。九本性佛。十隨樂佛。

當暗中有明當明中有暗

南嶽石頭和尚參同契曰。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。

讀古

齊桓公讀書于堂上。輪扁斫輪于堂下。釋椎鑿而上。曰。君之所讀者何書。公曰。古人之書。曰。古人存乎。公曰。往矣。曰。然則君之所讀者。古人之糟粕也。公曰。寡人讀書。輪人安得議乎。有說則生。無說則死。曰。請以臣之業觀之。斫輪徐。則甘而不固。疾。則苦而不入。不疾不徐。得之心而應之手。有數存焉。臣

【現代漢語翻譯】現代漢語譯本擬議《易經》說：『先擬定，然後發言；先商議，然後行動。』擬定和商議是爲了成就事物的變化。

卜筮是爲了決斷疑惑，如果沒有疑惑，為何要卜筮？

唐太宗（Tang Taizong）為秦王時，與太子建成（Taizi Jiancheng）互相猜忌，想要起兵。眾人商議恐怕不能取勝，於是命人占卜。張公謹（Zhang Gongjin）拿起龜甲扔在地上，說：『卜筮是爲了決斷疑惑，如果沒有疑惑，為何要卜筮？』

△第二卷

天臺六即

一、理即佛（Liji Fo）：一切眾生，皆有佛性。二、名字即佛（Mingzi Ji Fo）：通過知識經卷，聞名知字。三、觀行即佛（Guanxing Ji Fo）：依教修行，即五品位。四、相似即佛（Xiangsi Ji Fo）：相似的理解萌發，十信位。五、分證即佛（Fenzheng Ji Fo）：分證分破，初住至等覺位。六、究竟即佛（Jiujing Ji Fo）：智慧和斷惑圓滿，妙覺位。

《華嚴經》明示十身佛

一、正覺佛（Zhengjue Fo）。二、愿佛（Yuan Fo）。三、業報佛（Yebao Fo）。四、住持佛（Zhuchi Fo）。五、涅槃佛（Nirvana Fo）。六、法界佛（Fajie Fo）。七、心佛（Xin Fo）。八、三昧佛（Sanmei Fo）。九、本性佛（Benxing Fo）。十、隨樂佛（Suile Fo）。

當黑暗中有光明，當光明中有黑暗

南嶽石頭和尚（Nanyue Shitou Heshang）《參同契》說：『當光明中有黑暗，不要用黑暗的相來對待它；當黑暗中有光明，不要用光明的相來注視它。光明和黑暗各自相對，比如前後腳步。』

讀書

齊桓公（Qi Huangong）在堂上讀書，輪扁（Lun Bian）在堂下斫（zhuó）輪。輪扁放下椎（zhuī）和鑿（záo）走上堂，說：『君王所讀的是什麼書？』齊桓公說：『古人的書。』輪扁說：『古人還存在嗎？』齊桓公說：『已經去世了。』輪扁說：『那麼君王所讀的，是古人的糟粕啊。』齊桓公說：『寡人讀書，你一個做車輪的人怎麼敢議論？說得對就活，說不對就死。』輪扁說：『請允許我用我的職業來觀察這件事。斫輪斫得慢，就會鬆弛而不堅固；斫得快，就會澀滯而難以進入。不快不慢，心中領會而應于手，其中有規律存在。我無法用言語來表達，所以我的兒子無法繼承我的事業。因此我七十歲了，還在親自斫輪。』

【English Translation】 English version Deliberation The Book of Changes says: 'First deliberate, then speak; first discuss, then act.' Deliberation and discussion are to accomplish the changes of things.

Divination is to resolve doubts. If there is no doubt, why divine?

When Emperor Taizong of Tang (Tang Taizong) was the Prince of Qin, he and Crown Prince Jiancheng (Taizi Jiancheng) were mutually suspicious and wanted to raise troops. The crowd discussed that they might not win, so they ordered divination. Zhang Gongjin (Zhang Gongjin) picked up the tortoise shell and threw it on the ground, saying: 'Divination is to resolve doubts. If there is no doubt, why divine?'

△Volume 2

The Six Identities of Tiantai

Identity in Principle (Liji Fo): All sentient beings have Buddha-nature.
Identity in Name (Mingzi Ji Fo): Through knowledge of scriptures, hearing the name and knowing the words.
Identity in Practice (Guanxing Ji Fo): Cultivating according to the teachings, which is the Five Grades.
Identity in Resemblance (Xiangsi Ji Fo): Similar understanding arises, the Ten Faiths.
Identity in Partial Realization (Fenzheng Ji Fo): Partial realization and partial breaking through, from the Initial Abode to the Equal Enlightenment.
Identity in Ultimate Realization (Jiujing Ji Fo): Wisdom and cutting off delusions are complete, the Wonderful Enlightenment.

The Huayan Sutra Clarifies the Ten Bodies of Buddha

Buddha of Correct Enlightenment (Zhengjue Fo). 2. Buddha of Vow (Yuan Fo). 3. Buddha of Karmic Retribution (Yebao Fo). 4. Buddha of Sustaining (Zhuchi Fo). 5. Nirvana Buddha (Nirvana Fo). 6. Dharma Realm Buddha (Fajie Fo). 7. Mind Buddha (Xin Fo). 8. Samadhi Buddha (Sanmei Fo). 9. Buddha of Intrinsic Nature (Benxing Fo). 10. Buddha of Following Joy (Suile Fo).

When there is light in darkness, when there is darkness in light

Nanyue Shitou Heshang's (Nanyue Shitou Heshang) 'Sandokai' says: 'When there is darkness in light, do not meet it with the appearance of darkness; when there is light in darkness, do not look at it with the appearance of light. Light and darkness are relatively opposite, like steps forward and backward.'

Reading the Ancients

Duke Huan of Qi (Qi Huangong) was reading in the hall, and Lun Bian (Lun Bian) was carving a wheel below the hall. Lun Bian put down his mallet (zhuī) and chisel (záo) and went up to the hall, saying: 'What book is Your Majesty reading?' Duke Huan said: 'The books of the ancients.' Lun Bian said: 'Do the ancients still exist?' Duke Huan said: 'They have passed away.' Lun Bian said: 'Then what Your Majesty is reading is the dregs of the ancients.' Duke Huan said: 'I am reading, how dare a wheelwright like you comment? If you speak correctly, you live; if you speak incorrectly, you die.' Lun Bian said: 'Please allow me to observe this matter from my profession. If I carve the wheel slowly, it will be loose and not strong; if I carve it quickly, it will be astringent and difficult to enter. Neither fast nor slow, I understand it in my heart and respond with my hand, and there is a pattern in it. I cannot express it in words, so my son cannot inherit my profession. Therefore, at seventy years old, I am still carving wheels myself.'

不能喻臣之子。臣之子不能得之於臣。是以行年七十。而老斫輪。夫古之人。其不可傳者已往矣。然則公之所讀者。其古人之糟粕也已。

瑜伽四義

瑜伽第六云。略繇四義。故稱我聞。一為世間語便易故。二為隨順世間故。三為斷除定無我怖畏故。四為宣說自他得失。令生決定信解心故。

弘廣菩薩之所流通

涅槃經第四十卷。佛告文殊師利。阿難比丘。是吾之弟。給事我來。二十餘年。所可聞法。具足受持。喻如瀉水。置之一器。是故我今顧問阿難。為在何所。欲令受持是涅槃經。善男子。我涅槃后。阿難比丘所未聞者。弘廣菩薩。當能流佈。

阿難求三愿

一。不受佛故衣。二。不隨佛受別請。三。二十年法請重說。

周正建子夏正建寅

今之正月初昏時。斗柄指寅。十二月指丑。十一月指子。夏時取人生於寅。故以建寅為歲首。商取地辟於醜。故建丑為歲首。周取天開于子。故建子為歲首。而建寅為正。

三三昧

有覺有觀三昧。無覺有觀三昧。無覺無觀三昧。

百八三昧

首楞嚴三昧。寶印三昧。師子游戲三昧。妙月三昧。月幢相三昧。乃至離著虛空無染三昧。

孔恩周急

論語。孔子云。君子周急不繼富。

【現代漢語翻譯】現代漢語譯本：不能用（對待）臣子的兒子（的方式來對待我的兒子），臣子的兒子不是我能左右的。因此（有個）老工匠七十歲了還在砍削車輪。古代人那些不可傳授的（技藝）已經過去了。那麼您所讀的，不過是古人的糟粕罷了。

現代漢語譯本：瑜伽四義《瑜伽師地論》第六卷說：總的來說，由於四個原因，（經文）被稱為『我聞』。一是為世俗語言的方便；二是為隨順世俗；三是為斷除對『沒有我』的恐懼；四是為宣說自己和他人（修行）的得失，使（聽者）生起決定的信解之心。

現代漢語譯本：弘廣菩薩之所流通《涅槃經》第四十卷，佛告訴文殊師利（Manjusri）菩薩：阿難（Ananda）比丘（bhiksu），是我的弟弟，服侍我二十多年，所聽聞的佛法，全部接受並記住，就像把水從一個容器倒入另一個容器一樣。因此我現在詢問阿難（Ananda），他在哪裡？（我是）想讓他受持這部《涅槃經》。善男子，我涅槃（Nirvana）后，阿難（Ananda）比丘（bhiksu）沒有聽聞的（部分），弘廣菩薩應當能夠流佈。

現代漢語譯本：阿難求三愿一，不穿佛陀穿過的舊衣服；二，不單獨接受佛陀的特別供養；三，將過去二十年所講的佛法重新講述一遍。

現代漢語譯本：周正建子夏正建寅現在的正月初昏時，北斗星的斗柄指向寅位。十二月指向丑位，十一月指向子位。夏朝認為人出生于寅時，所以用建寅作為一年的開始。商朝認為地開闢於醜時，所以用建丑作為一年的開始。周朝認為天開于子時，所以用建子作為一年的開始。而（夏朝）用建寅作為正月。

現代漢語譯本：三三昧（Samadhi）有覺有觀三昧（Samadhi），無覺有觀三昧（Samadhi），無覺無觀三昧（Samadhi）。

現代漢語譯本：百八三昧（Samadhi）首楞嚴三昧（Surangama Samadhi），寶印三昧（Ratnamudra Samadhi），師子游戲三昧（Simhavikridita Samadhi），妙月三昧（Subhacandra Samadhi），月幢相三昧（Candra-dhvaja-ketu Samadhi），乃至離著虛空無染三昧（Vigatavesa-akasasamanantara-niranjana Samadhi）。

現代漢語譯本：孔恩周急《論語》。孔子說：君子救濟別人的急難，而不是幫助富人更加富有。

【English Translation】 English version: You cannot treat my son as you would treat the son of a minister. A minister's son is not something I can control. That is why an old craftsman at seventy is still carving wheels. The unteachable skills of the ancients are gone. What you are reading is nothing more than the dregs of the ancients.

English version: The Four Meanings of Yoga The sixth volume of the Yogacarabhumi-sastra states: In brief, due to four reasons, (the scriptures) are called 'Thus I have heard.' First, for the convenience of worldly language; second, to accord with the world; third, to eliminate the fear of 'no self'; fourth, to proclaim the gains and losses (of practice) for oneself and others, so that (listeners) may generate resolute faith and understanding.

English version: Propagated by the Bodhisattva Hong Guang In the fortieth volume of the Nirvana Sutra, the Buddha told Manjusri (Manjusri) Bodhisattva: Ananda (Ananda) bhiksu (bhiksu), is my brother, who has served me for more than twenty years. He has received and remembered all the Dharma he has heard, just like pouring water from one container into another. Therefore, I am now asking Ananda (Ananda), where is he? (I) want him to uphold this Nirvana Sutra. Good man, after my Nirvana (Nirvana), the parts that Ananda (Ananda) bhiksu (bhiksu) has not heard, Bodhisattva Hong Guang should be able to propagate.

English version: Ananda's Three Requests First, not to wear the Buddha's old clothes; second, not to accept special offerings to the Buddha alone; third, to have the Dharma taught in the past twenty years retold.

English version: The Zhou Dynasty Established Zi, the Xia Dynasty Established Yin At dusk in the first month of the current calendar, the handle of the Big Dipper points to Yin. In the twelfth month, it points to Chou, and in the eleventh month, it points to Zi. The Xia Dynasty believed that people were born at the time of Yin, so they used Jian Yin as the beginning of the year. The Shang Dynasty believed that the earth was opened at the time of Chou, so they used Jian Chou as the beginning of the year. The Zhou Dynasty believed that the heavens were opened at the time of Zi, so they used Jian Zi as the beginning of the year. And (the Xia Dynasty) used Jian Yin as the first month.

English version: Three Samadhis (Samadhi) Samadhi (Samadhi) with initial and sustained application, Samadhi (Samadhi) without initial application but with sustained application, Samadhi (Samadhi) without initial or sustained application.

English version: One Hundred and Eight Samadhis (Samadhi) Surangama Samadhi (Surangama Samadhi), Ratnamudra Samadhi (Ratnamudra Samadhi), Simhavikridita Samadhi (Simhavikridita Samadhi), Subhacandra Samadhi (Subhacandra Samadhi), Candra-dhvaja-ketu Samadhi (Candra-dhvaja-ketu Samadhi), up to Vigatavesa-akasasamanantara-niranjana Samadhi (Vigatavesa-akasasamanantara-niranjana Samadhi).

English version: Confucius' Kindness in Relieving the Distressed The Analects. Confucius said: A gentleman relieves the distress of others, rather than helping the rich become richer.

岐政先㷀

孟子舉文王治岐之政。曰。老而無妻曰鰥。老而無夫曰寡。老而無子曰獨。幼而無父曰孤。此四者。天下之窮民而無告者。文王發政施仁。必先斯四者。詩曰。哿矣富人。哀此㷀獨。

四邪命食

一方口食。曲媚權勢。通使四方。二維口食。種種咒術。卜算吉兇。三仰口食。仰觀星宿。以自活命。四下口食。種植田園。和合湯藥。

千里面談

唐太宗為秦王時。在軍中。使房玄齡入奏事于高祖。高祖笑曰。玄齡為吾兒奏事。雖隔千里。猶如面談。

久在泗濵相依陳蔡

山東泗水之濵。有杏壇。是孔子興弟子談道處。孔子將適楚。道過陳蔡。陳蔡大夫發徒圍之。此時十哲皆從。顏淵。閔子騫。冉伯牛。仲弓。宰我。子貢。冉有。季路。子游。子夏。

十六大國

五天竺國。如舍衛王舍等。

顏閔無文游夏缺行

顏閔。即顏淵閔子騫。列在德行之科。游夏。即子游子夏。在文學科。

目連化身降龍

難陀。䟦難陀。兄弟居須彌邊海。佛嘗飛空上忉利宮。是龍瞋恨。云何禿人從我上過。后時佛欲上天。是龍吐黑雲闇霧。隱翳三光。諸比丘咸欲降之。佛不聽。目連雲。我能降是龍。佛即許之。其龍以身繞須彌七匝尾拖海水。

【現代漢語翻譯】現代漢語譯本

岐政先㷀

孟子講述了文王治理岐地的政事。他說：『年老無妻的叫做『鰥』，年老無夫的叫做『寡』，年老無子的叫做『獨』，年幼無父的叫做『孤』。這四種人，是天下最窮困而無處申訴的人。文王施行仁政，必定先照顧這四種人。《詩經》上說：『那些富人啊，可嘉是他們；可哀的是那些孤獨的人啊。』

四邪命食

第一種是憑藉花言巧語，諂媚權勢，替人奔走四方來謀生；第二種是憑藉種種咒術，卜算吉兇來謀生；第三種是仰觀星象，以此來維持生計；第四種是從事種植田園，調和湯藥來謀生。

千里面談

唐太宗李世民做秦王時，在軍中，派房玄齡入朝向高祖彙報事情。高祖笑著說：『玄齡替我的兒子彙報事情，即使相隔千里，也好像面對面談話一樣。』

久在泗濵相依陳蔡

山東泗水之濱，有個杏壇，是孔子和弟子們談論學問的地方。孔子將要前往楚國，路過陳國和蔡國。陳國和蔡國的大夫們派人圍困了他。當時孔子的十位傑出弟子都跟隨在他身邊，他們是：顏淵（孔子弟子，以德行著稱），閔子騫（孔子弟子，以德行著稱），冉伯牛（孔子弟子，以德行著稱），仲弓（孔子弟子，以德行著稱），宰我（孔子弟子，以言語著稱），子貢（孔子弟子，以言語著稱），冉有（孔子弟子，以政事著稱），季路（孔子弟子，以政事著稱），子游（孔子弟子，以文學著稱），子夏（孔子弟子，以文學著稱）。

十六大國

指五天竺國（古印度），例如舍衛國（古印度王國）和王舍城（古印度摩揭陀國首都）等。

顏閔無文游夏缺行

顏閔（顏淵和閔子騫）被列在德行科，游夏（子游和子夏）被列在文學科。

目連化身降龍

難陀（龍名），䟦難陀（龍名）兄弟住在須彌山（佛教宇宙觀中的山名）邊的海里。佛（釋迦牟尼佛）曾經飛到忉利宮（佛教中的天界）。這兩條龍很生氣，（心想）為什麼這個禿頭的人從我頭上飛過？後來佛想要上天，這兩條龍吐出黑雲和暗霧，遮蔽了太陽、月亮和星辰的光芒。眾比丘（佛教僧侶）都想降伏它們，佛沒有允許。目連（佛陀弟子，以神通著稱）說：『我能降伏這條龍。』佛就答應了他。那條龍用身體纏繞須彌山七圈，尾巴拖到海里。

【English Translation】 English version

Qi's Governance Prioritizes the Vulnerable

Mencius recounted the governance of King Wen in Qi. He said: 'An old man without a wife is called a 'widower'; an old woman without a husband is called a 'widow'; an old person without children is called 'childless'; a young person without a father is called an 'orphan'. These four are the most impoverished and helpless people in the world. King Wen, in enacting benevolent policies, always prioritized these four. The Book of Odes says: 'Admirable are the wealthy; pitiable are the lonely and solitary.'

Four Wrongful Ways of Earning a Living

The first is to make a living by using eloquent words to flatter those in power and running errands for them in all directions. The second is to make a living by using various incantations and divination to predict good and bad fortune. The third is to make a living by observing the stars. The fourth is to make a living by cultivating fields and preparing herbal medicines.

A Conversation Across a Thousand Miles

When Emperor Taizong of Tang, Li Shimin, was the Prince of Qin, he was in the army and sent Fang Xuanling to report matters to Emperor Gaozu. Emperor Gaozu smiled and said: 'Xuanling is reporting matters for my son; even though we are separated by a thousand miles, it is as if we are talking face to face.'

Long in Si River's Bank, Relying on Chen and Cai

On the bank of the Si River in Shandong, there is an Apricot Altar, which is where Confucius and his disciples discussed learning. Confucius was about to go to the state of Chu, passing through the states of Chen and Cai. The officials of Chen and Cai sent troops to surround him. At this time, Confucius' ten outstanding disciples were all with him: Yan Yuan (Confucius' disciple, known for his virtue), Min Ziqian (Confucius' disciple, known for his virtue), Ran Boniu (Confucius' disciple, known for his virtue), Zhong Gong (Confucius' disciple, known for his virtue), Zai Wo (Confucius' disciple, known for his eloquence), Zigong (Confucius' disciple, known for his eloquence), Ran You (Confucius' disciple, known for his political affairs), Ji Lu (Confucius' disciple, known for his political affairs), Ziyou (Confucius' disciple, known for his literature), and Zixia (Confucius' disciple, known for his literature).

Sixteen Great Kingdoms

Refers to the five kingdoms of India (ancient India), such as Shravasti (ancient Indian kingdom) and Rajagriha (capital of the ancient Indian kingdom of Magadha), etc.

Yan and Min Lack Literature, You and Xia Lack Conduct

Yan and Min (Yan Yuan and Min Ziqian) were listed in the category of virtue, while You and Xia (Ziyou and Zixia) were listed in the category of literature.

Maudgalyayana Transforms to Subdue the Dragon

Nanda (name of a dragon), Upananda (name of a dragon), brothers, lived in the sea beside Mount Sumeru (name of a mountain in Buddhist cosmology). The Buddha (Shakyamuni Buddha) once flew to the Trayastrimsa Heaven (a heaven in Buddhism). These two dragons were very angry, (thinking) why did this bald-headed man fly over my head? Later, when the Buddha wanted to go to heaven, these two dragons spewed out black clouds and dark fog, obscuring the light of the sun, moon, and stars. The monks (Buddhist monks) all wanted to subdue them, but the Buddha did not allow it. Maudgalyayana (Buddha's disciple, known for his supernatural powers) said: 'I can subdue this dragon.' The Buddha then agreed. That dragon wrapped its body around Mount Sumeru seven times, and its tail dragged into the sea.

頭枕山頂。目連倍現其身。繞山十四匝。尾拖海外。頭枕梵宮。是龍瞋盛。雨金剛砂。目連變砂為寶華。輕軟可愛。猶瞋不已。目連化為細身。入龍身內。從眼入耳出。從耳入鼻出。龍受苦痛。其心乃服。

外道移山制之不動

外道師徒五百。用咒移山。經一月日。簸峨已動。目連念言。此山若移。多所損害。即于山頂結跏。山還不動。外道相謂。我法山動。計日必移。云何安固。還若於初。必是沙門使爾。自知力弱。歸心佛法。

一城釋種舉之梵天

琉璃大王滅釋種。目連欲救。佛以定業難逃。不允其請。目連以神力。將缽盛五百釋種。托至梵天。琉璃王滅釋之後。舉缽視之。唯血水而已。故知業力。佛亦不能救也。

止車燒堂

耆域善知方藥。生忉利天。目連因弟子病。乘通往問。值諸天出遊。耆域乘車不下。但合掌而已。目連以神力駐之。耆域云。諸天受樂。匆匆不暇相看。尊者欲何所求。目連具說來意。答云。斷食為要。目連放之。車乃得前。帝釋與修羅戰勝。造得勝堂。樓臺七寶。莊嚴奇特。樑柱支節。皆容一綖。不相著而能相持。天福之力能如此。目連飛往。帝釋將之看堂。諸天女皆羞目連。悉隱避不出。目連念帝釋著樂。不修道本。即以神通燒得勝堂。赫然崩壞

【現代漢語翻譯】現代漢語譯本頭枕山頂。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）顯現巨大的身形。環繞山十四圈。尾巴拖到海外，頭枕在梵天宮。龍非常嗔怒，降下金剛砂。目連將砂變成寶華，輕柔可愛。龍仍然嗔怒不已。目連化為細小的身形，進入龍的身體內，從眼睛進入，從耳朵出來；從耳朵進入，從鼻子出來。龍感受到巨大的痛苦，內心才降服。

外道（非佛教的修行者）想要移動山來制服目連，但山卻紋絲不動。

外道師徒五百人，用咒語移動山。經過一個月的時間，山已經開始搖動。目連心想，這座山如果被移走，會造成很大的損害。於是在山頂結跏趺坐，山就不再移動。外道們互相說道：『我們的法術已經使山動搖了，計算時日必定能夠移走。為什麼現在卻如此安穩，還像最初一樣？一定是沙門（佛教出家人）使用了法術。』他們自知力量不足，於是歸心佛法。

一個城市裡的釋迦族人被舉到梵天。

琉璃大王（Virudhaka，古代印度拘薩羅國的國王）滅絕釋迦族人。目連想要救他們，佛陀（Buddha，佛教的創始人）認為這是定業（不可避免的業報），難以逃脫，沒有允許他的請求。目連用神通力，用缽盛了五百釋迦族人，托到梵天。琉璃王滅絕釋迦族人之後，舉起缽來看，裡面只有血水而已。所以知道業力是強大的，佛陀也不能救度。

阻止車子，燒燬殿堂。

耆域（Jivaka，古印度著名醫生）精通醫藥，往生到忉利天（Trayastrimsa，佛教欲界六天之一）。目連因為弟子生病，運用神通前往詢問。正趕上眾天人出遊，耆域坐在車上沒有下來，只是合掌致意。目連用神通力阻止了他的車子。耆域說：『諸天享受快樂，匆匆忙忙沒有空閑互相觀看。尊者您有什麼要求？』目連詳細說了來意。耆域回答說：『斷食是關鍵。』目連放開了他，車子才得以繼續前進。帝釋（Indra，佛教的護法神）與阿修羅（Asura，一種好戰的神）戰鬥勝利，建造了得勝堂。樓臺用七寶裝飾，莊嚴奇特。樑柱的支節，都容納一根繩子穿過，不互相接觸卻能互相支撐，天福的力量能夠如此。目連飛往得勝堂。帝釋帶領他觀看殿堂，眾天女都因為羞愧目連而全部躲避不出。目連心想帝釋貪戀享樂，不修習道之根本，就用神通燒燬了得勝堂，轟然崩塌。

【English Translation】 English version His head pillowed on the mountain peak. Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) manifested his body multiplied. He circled the mountain fourteen times. His tail dragged in the sea, and his head pillowed on the Brahma palace. The dragon was greatly enraged and rained down vajra sand. Maudgalyayana transformed the sand into precious flowers, light and lovely. The dragon was still not appeased. Maudgalyayana transformed into a tiny body and entered the dragon's body, entering from the eye and exiting from the ear, entering from the ear and exiting from the nose. The dragon suffered great pain, and its heart was subdued.

The heretics tried to move the mountain to subdue him, but it would not move.

Five hundred heretic teachers and disciples used spells to move the mountain. After a month, the mountain had begun to shake. Maudgalyayana thought, 'If this mountain is moved, it will cause great harm.' So he sat in full lotus posture on the mountain peak, and the mountain did not move again. The heretics said to each other, 'Our magic has made the mountain shake, and we calculated that it would surely be moved. Why is it now so stable, as if it were at the beginning? It must be the shramana (Buddhist monk) who used magic.' Knowing their strength was weak, they turned their hearts to the Buddha's Dharma.

A city of Shakyas was lifted to Brahma heaven.

King Virudhaka (king of Kosala in ancient India) exterminated the Shakyas. Maudgalyayana wanted to save them, but the Buddha (founder of Buddhism) said that this was fixed karma (inevitable karmic retribution), difficult to escape, and did not grant his request. Maudgalyayana used his supernatural power to put five hundred Shakyas in his bowl and transported them to Brahma heaven. After King Virudhaka exterminated the Shakyas, he lifted the bowl to look, and there was only blood. Therefore, it is known that the power of karma is strong, and even the Buddha cannot save them.

Stopping the chariot, burning the hall.

Jivaka (a famous physician in ancient India) was skilled in medicine and was reborn in Trayastrimsa heaven (one of the six heavens of desire in Buddhism). Maudgalyayana, because his disciple was ill, used his supernatural powers to go and ask. He happened to meet the devas (gods) going out for a stroll. Jivaka sat in his chariot and did not get down, but only put his palms together in greeting. Maudgalyayana used his supernatural power to stop his chariot. Jivaka said, 'The devas are enjoying themselves and are too busy to look at each other. What do you want, venerable one?' Maudgalyayana explained his intention in detail. Jivaka replied, 'Fasting is the key.' Maudgalyayana released him, and the chariot was able to proceed. Indra (a protector deity in Buddhism) won the battle with the Asuras (a race of warlike deities) and built the Victory Hall. The pavilions were decorated with seven treasures, magnificent and unique. The joints of the beams and pillars could all accommodate a rope passing through, not touching each other but able to support each other. The power of heavenly blessings is such. Maudgalyayana flew to the Victory Hall. Indra led him to see the hall, and all the goddesses were ashamed of Maudgalyayana and all hid and did not come out. Maudgalyayana thought that Indra was attached to pleasure and did not cultivate the root of the Way, so he used his supernatural powers to burn down the Victory Hall, which collapsed with a crash.

。仍為帝釋廣說無常。帝釋歡喜。後堂儼然。無灰煙色。

子系母故

尊者幼喪父。母欲改適。因子系故。不遂其心。猶繩系扇。故曰扇繩。

馬麥之報

佛與弟子。三月在毗蘭邑食馬麥。以償宿報。獨憍梵于天上受供。

尸利沙國

大國名。

塔猶卻貝

阿育王禮諸羅漢塔。次至薄拘羅塔。而說偈言。雖自練無明。於世少利益。因供二十貝子。而貝子從塔飛出。來著王足。諸臣驚怪。以生平閑靜少欲。其塔猶有是力(又外國用貝。如此土用錢。人以貝供尊者塔前。貝即落地。以示不受)。

不假璣衡

璇璣玉衡也。注。璇。美珠也。璣。機也。以璇飾璣。所以象天之體轉運也。衡。橫也。謂衡簫也。以玉為管。橫而設之。所以窺璣。而齊七政之執行。猶今之渾天儀也。

比之螺蛤

阿㝹樓䭾聽法之次。多昏睡。佛責云。咄咄何為睡。螺螄蚌蛤類。一睡一千年。不聞佛名字。

難兄難弟

東漢太丘長陳實生二子。曰元方。季方。俱有俊才。二子之子。各論父功德。詣祖決其優劣。實曰。元方難為兄。季方難為弟。

文殊十瑞

一。光明滿室。二。甘露盈庭。三。地涌七珍。四。神開伏藏。五。雞生鳳子。六。豬

【現代漢語翻譯】現代漢語譯本：仍然為帝釋（Indra，天神之王）廣泛宣說無常的道理，帝釋聽后非常歡喜，後堂的景象莊嚴如初，沒有一絲灰塵煙火的痕跡。

子系母故尊者（Arhat，阿羅漢）年幼時喪父，母親想要改嫁，因為有兒子牽絆的緣故，未能如願。就像用繩子繫住扇子一樣，所以說『扇繩』。

馬麥之報佛陀（Buddha）和弟子們，有三個月的時間在毗蘭邑（Veranja）食用馬麥（horse barley），以此來償還過去的業報。只有憍梵缽提（Gavampati）在天上接受供養。

尸利沙國是一個大國的名稱。

塔猶卻貝阿育王（King Ashoka）禮拜各位阿羅漢的佛塔，之後來到薄拘羅塔（Bhakkula Stupa），並說了偈語：『即使獨自修習斷除無明，對於世間也少有利益。』因為供養了二十個貝子（cowrie shells），貝子就從塔中飛出，落到阿育王的腳邊，眾臣都感到驚奇怪異。因為薄拘羅一生清靜寡欲，他的塔仍然有這樣的力量（而且外國使用貝殼，就像我們這裡使用錢幣一樣，有人用貝殼供養尊者的塔前，貝殼立刻掉落，以此顯示尊者不受供養）。

不假璣衡璇璣玉衡是一種天文儀器。註釋說：璇，是美麗的珠子。璣，是機。用璇來裝飾璣，用來象徵天體的運轉。衡，是橫木。指的是衡簫。用玉做管，橫著設定，用來窺測璣，使七政的執行對齊。就像現在的渾天儀一樣。

比之螺蛤阿㝹樓䭾（Anuruddha）聽法的時候，經常昏睡。佛陀責備他說：『咄咄，為何要睡覺？就像螺螄蚌蛤一樣，一睡就是一千年，聽不到佛的名字。』

難兄難弟東漢太丘長陳實生了兩個兒子，名叫陳元方、陳季方，都很有才華。兩個兒子的兒子，各自評論父親的功德，到祖父那裡評判誰更優秀。陳實說：『元方難以做哥哥，季方難以做弟弟。』

文殊十瑞一、光明充滿房間。二、甘露充滿庭院。三、地上涌出七寶。四、神靈開啟伏藏。五、雞生出鳳凰的兒子。六、豬

【English Translation】 English version: Still, he extensively preached impermanence to Indra (King of Gods). Indra rejoiced. The rear hall was as solemn as before, without any trace of ash or smoke.

'A Son Binds the Mother' The Venerable One (Arhat) lost his father at a young age. His mother wanted to remarry, but because she was bound by her son, she could not fulfill her wish. It was like a fan tied with a string, hence the saying 'fan string'.

'The Reward of Horse Barley' The Buddha (Buddha) and his disciples ate horse barley (coarse grains) in Veranja for three months to repay their past karma. Only Gavampati received offerings in heaven.

'Shirisaka Country' Is the name of a large country.

'The Stupa Still Rejects Shells' King Ashoka (King Ashoka) paid homage to the stupas of all the Arhats. Next, he came to the Bhakkula Stupa and recited a verse: 'Even if one practices alone to eliminate ignorance, there is little benefit to the world.' Because he offered twenty cowrie shells, the shells flew out of the stupa and landed at King Ashoka's feet. The ministers were all amazed and astonished. Because Bhakkula was quiet and abstemious throughout his life, his stupa still had such power (and foreign countries use shells, just like we use money here. When someone offered shells in front of the Venerable One's stupa, the shells immediately fell to the ground, showing that the Venerable One did not accept offerings).

'Not Relying on the Armillary Sphere' The armillary sphere is an astronomical instrument. The commentary says: 'Xuan' means beautiful pearl. 'Ji' means mechanism. Using 'xuan' to decorate 'ji' is used to symbolize the rotation of the celestial body. 'Heng' means horizontal wood. It refers to the horizontal flute. Made of jade, it is set horizontally to observe 'ji' and align the movement of the seven celestial bodies. It is like the armillary sphere of today.

'Compared to Snails and Clams' When Anuruddha was listening to the Dharma, he often fell asleep. The Buddha rebuked him, saying: 'Tut, tut, why do you sleep? Like snails and clams, you sleep for a thousand years and do not hear the name of the Buddha.'

'Difficult Brother, Difficult Brother' Chen Shi, the chief of Taiqiu in the Eastern Han Dynasty, had two sons named Chen Yuanfang and Chen Jifang, both of whom were very talented. The sons of the two sons each commented on their father's merits and went to their grandfather to judge who was better. Chen Shi said: 'Yuanfang is difficult to be an elder brother, and Jifang is difficult to be a younger brother.'

'The Ten Auspicious Signs of Manjushri' 1. The room is filled with light. 2. The courtyard is filled with nectar. 3. Seven treasures emerge from the ground. 4. The gods open hidden treasures. 5. A chicken gives birth to a phoenix chick. 6. A pig

娩龍豚。七。馬產麒麟。八。牛生白澤。九。倉變金粟。十。像生六牙。

詳有五名

一云尊重。一名威猛。一云降伏。一云　　一云　　。

龍蛇混雜凡聖交參

無著禪師禮五臺。遇文殊化老翁問云。南方佛法。如何住持。著云。末法僧尼。少持戒律。無著云。此間佛法。如何住持。翁云。龍蛇混雜。凡聖交參。

命在呼吸

四十二章經云。佛問沙門。人命在幾間。答言。數日間。曰。子未知道。又問人命在幾間。曰。飯食間。佛言子未知道。又問人命在幾間。答云。人命在呼吸間。佛言子知道矣。

十種權實凈土

華嚴合論。第一阿彌陀經凈土。第二觀無量壽佛經凈土。此二是權未實。第三維摩經凈土。是實未廣。第四梵網經凈土。是實未廣。第五摩醯首羅天凈土。第六涅槃經凈土。此二是權未實。第七法華經三變凈土。亦是權未實。第八靈山會所指凈土。是實非權。第九唯心凈土。是實凈土。第十毗盧所居凈土。是實凈土。

楞嚴深呵

楞嚴破想陰文云。都指見在。即為佛國。無別凈居。及金色相。

多岐亡羊

列子載楊子之鄰人亡羊。既率其黨。又請楊子之豎子共追之。楊子曰。一羊。何追者之眾。曰。多岐路。已而返。竟不得

【現代漢語翻譯】現代漢語譯本娩龍豚（母龍產下小豬）。七。馬產麒麟（馬產下麒麟，一種神獸）。八。牛生白澤（牛生下白澤，一種神獸）。九。倉變金粟（糧倉變成金色的粟米）。十。像生六牙（象生出六根象牙）。

詳有五名

一云尊重。一名威猛。一云降伏。一云　　一云　　。

龍蛇混雜凡聖交參

無著禪師禮五臺。遇文殊（Manjusri，智慧的象徵）化老翁問云。南方佛法。如何住持。著云。末法僧尼。少持戒律。無著云。此間佛法。如何住持。翁云。龍蛇混雜。凡聖交參。

命在呼吸

四十二章經云。佛問沙門。人命在幾間。答言。數日間。曰。子未知道。又問人命在幾間。曰。飯食間。佛言子未知道。又問人命在幾間。答云。人命在呼吸間。佛言子知道矣。

十種權實凈土

華嚴合論。第一阿彌陀經（Amitabha Sutra）凈土。第二觀無量壽佛經（Contemplation Sutra）凈土。此二是權未實。第三維摩經（Vimalakirti Sutra）凈土。是實未廣。第四梵網經（Brahmajala Sutra）凈土。是實未廣。第五摩醯首羅天（Mahesvara）凈土。第六涅槃經（Nirvana Sutra）凈土。此二是權未實。第七法華經（Lotus Sutra）三變凈土。亦是權未實。第八靈山會所指凈土。是實非權。第九唯心凈土。是實凈土。第十毗盧（Vairocana）所居凈土。是實凈土。

楞嚴深呵

楞嚴（Surangama Sutra）破想陰文云。都指見在。即為佛國。無別凈居。及金色相。

多岐亡羊

列子載楊子之鄰人亡羊。既率其黨。又請楊子之豎子共追之。楊子曰。一羊。何追者之眾。曰。多岐路。已而返。竟不得。

【English Translation】 English version A dragon gives birth to a piglet. Seven. A mare gives birth to a Qilin (a mythical Chinese creature). Eight. A cow gives birth to a Bai Ze (a mythical Chinese creature). Nine. A granary transforms into golden millet. Ten. An elephant is born with six tusks.

Details have five names:

One is called 'Respectful'. One is called 'Powerful and Fierce'. One is called 'Subduing'. One is called... One is called...

Dragons and snakes are mixed, the ordinary and the holy intermingle.

Chan Master Wuzhu paid homage at Mount Wutai and encountered an old man transformed by Manjusri (symbol of wisdom) who asked, 'How is the Buddhadharma maintained in the South?' Wuzhu replied, 'In the Dharma-ending age, monks and nuns rarely uphold the precepts.' Wuzhu asked, 'How is the Buddhadharma maintained here?' The old man replied, 'Dragons and snakes are mixed, the ordinary and the holy intermingle.'

Life is in a breath.

The Sutra of Forty-Two Chapters says: The Buddha asked a Shramana (monk), 'How long does human life last?' He replied, 'A few days.' The Buddha said, 'You do not yet know.' He then asked, 'How long does human life last?' He replied, 'The duration of a meal.' The Buddha said, 'You do not yet know.' He then asked, 'How long does human life last?' He replied, 'Human life lasts for the duration of a breath.' The Buddha said, 'You know it now.'

Ten kinds of provisional and real Pure Lands

The Huayan Commentary states: First, the Pure Land of the Amitabha Sutra. Second, the Pure Land of the Contemplation Sutra. These two are provisional and not yet real. Third, the Pure Land of the Vimalakirti Sutra. It is real but not yet broad. Fourth, the Pure Land of the Brahmajala Sutra. It is real but not yet broad. Fifth, the Pure Land of Mahesvara. Sixth, the Pure Land of the Nirvana Sutra. These two are provisional and not yet real. Seventh, the three transformations of the Pure Land in the Lotus Sutra. It is also provisional and not yet real. Eighth, the Pure Land pointed to at the assembly on Vulture Peak. It is real and not provisional. Ninth, the Pure Land of Mind-Only. It is a real Pure Land. Tenth, the Pure Land where Vairocana resides. It is a real Pure Land.

The Surangama Sutra deeply scolds

The Surangama Sutra's text on breaking the skandha of thought says: 'To point directly to the present is to take it as the Buddha-land, without a separate pure abode or golden appearance.'

Losing a sheep due to many paths

The Liezi records that a neighbor of Yang Zhu lost a sheep. He led his group and also asked Yang Zhu's servant to pursue it together. Yang Zhu said, 'One sheep, why so many pursuers?' He replied, 'Because there are many branching paths.' Eventually, they returned without finding it.

羊。曰。岐路之中。又有岐焉。不知所之故也。故曰。大道以多岐亡羊。學者以多方喪生。

專注中鵠

鵠。皮革中之的也。射候用皮。其中畫鵠以為的。

見卵而求時夜

莊子曰。且汝亦太早計。見卵而求時夜。見彈而求鸮炙。時夜。雞也。見卵而即望其報曉。甚言欲之極也。

體露金風

僧問雲門。樹雕葉落時。如何。門云。體露金風。

瑜伽一百一十苦

詳具論中。

二十四樂三十益

詳具彼鈔彼論。

聖解還成魔境

楞嚴經云。不作聖心。名善境界。若作聖解。即受群邪。

佛見早墮鐵圍

經云。佛言文殊昨夜起佛見法見。被吾貶向二鐵圍山。

牛羊絕牧

孟子曰。牛山之木。非無萌蘗之生焉。牛羊又從而牧之。是以若彼濯濯也。謂牧養牛羊。而戕其芽也。

過迦旃鄰陀

迦旃鄰陀者。天竺柔軟草名也。觸之者。能生樂受。

庭前柏樹

僧問趙州。如何是祖師西來意。州云。庭前柏樹子。

檻外藥欄

僧問雲門。如何是清凈法身。門云。花葯欄。

八種清風

世間八風。謂條風。明庶風。清明風。景風。涼風。閶闔風。不周風。廣莫風。然彼土無四

【現代漢語翻譯】現代漢語譯本羊。說：在岔路之中，又有岔路，不知道該往哪裡去，所以說：大道因為岔路太多而丟失了羊，學習的人因為方向太多而喪失了生命。

專注中鵠（靶心）

鵠（靶心），是皮革做的靶子的中心。射箭時使用皮革，在上面畫鵠（靶心）作為目標。

見卵而求時夜（期待雞鳴）

《莊子》說：『你這也太早打算了，看到雞蛋就想聽到雞叫，看到彈弓就想吃到烤貓頭鷹。』時夜，就是雞。看到雞蛋就希望它立刻報曉，極言慾望的強烈。

體露金風

僧人問雲門：『樹木凋零葉子落下的時候，怎麼樣？』雲門回答：『體露金風。』

瑜伽一百一十苦

詳細內容在論中。

二十四樂三十益

詳細內容在那部註釋和那部論中。

聖解還成魔境

《楞嚴經》說：『不執著于聖人的想法，就叫做好的境界。如果執著于聖人的理解，就會受到各種邪魔的干擾。』

佛見早墮鐵圍

經書上說：『佛告訴文殊，你昨晚產生了佛的知見和法的知見，我把你貶到兩座鐵圍山之間。』

牛羊絕牧

《孟子》說：『牛山的樹木，並非沒有萌芽生長，但牛羊又來放牧啃食，因此光禿禿的像被濯洗過一樣。』這是說放牧牛羊，而摧殘了樹木的嫩芽。

過迦旃鄰陀（柔軟草）

迦旃鄰陀（柔軟草），是天竺一種柔軟的草的名字，觸控它的人，能產生快樂的感受。

庭前柏樹

僧人問趙州：『什麼是祖師西來的真意？』趙州回答：『庭前的柏樹子。』

檻外藥欄

僧人問雲門：『什麼是清凈法身？』雲門回答：『花葯欄。』

八種清風

世間的八種風，指的是條風、明庶風、清明風、景風、涼風、閶闔風、不周風、廣莫風。然而那個地方沒有四季。

【English Translation】 English version A sheep. It said: 'In the midst of a crossroads, there are more crossroads, not knowing where to go. Therefore, it is said: The great road loses a sheep because of too many crossroads; a scholar loses his life because of too many directions.'

Focusing on hitting the 'hu' (target center)

'Hu' (target center) is the center of a leather target. Leather is used for archery targets, with a 'hu' (target center) drawn on it as the aim.

Seeing an egg and expecting the 'shi ye' (cockcrow)

Zhuangzi said: 'You are planning too early. Seeing an egg and expecting the cockcrow; seeing a slingshot and expecting roasted owl.' 'Shi ye' is a chicken. Seeing an egg and immediately hoping for it to announce the dawn, extremely expressing the intensity of desire.

The body reveals the golden wind

A monk asked Yunmen: 'When the trees wither and the leaves fall, what is it like?' Yunmen replied: 'The body reveals the golden wind.'

One hundred and ten sufferings of Yoga

Detailed information is in the treatise.

Twenty-four joys and thirty benefits

Detailed information is in that commentary and that treatise.

Holy understanding turns into a demonic realm

The Shurangama Sutra says: 'Not creating a holy mind is called a good state. If you create a holy understanding, you will be subject to the influence of various demons.'

The Buddha's view falls into the Iron Mountain early

The sutra says: 'The Buddha told Manjushri, last night you arose with the view of the Buddha and the view of the Dharma, and I have banished you to the two Iron Mountain ranges.'

Cattle and sheep are no longer grazed

Mencius said: 'The trees of Niu Mountain are not without sprouts, but the cattle and sheep graze on them, so they are as bare as if they had been washed.' This refers to grazing cattle and sheep, thereby destroying the young shoots of the trees.

Passing by Kalandaka (soft grass)

Kalandaka (soft grass) is the name of a soft grass in India. Those who touch it can experience pleasant sensations.

Cypress tree in the courtyard

A monk asked Zhao Zhou: 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou replied: 'The cypress tree in the courtyard.'

Flower bed outside the railing

A monk asked Yunmen: 'What is the pure Dharma body?' Yunmen replied: 'Flower bed.'

Eight kinds of gentle wind

The eight winds of the world refer to the tiao wind, ming shu wind, qing ming wind, jing wind, liang wind, chang he wind, bu zhou wind, and guang mo wind. However, that land has no four seasons.

時。或應八方。或對八卦。或自有八種。不必強為之說。

堯處茆茨

唐堯為天子時。宮室儉素。茆茨不翦。謂以茆茨草蓋屋。而不翦齊其檐。極言其樸陋也。

箕諫象玉

箕子。紂之叔父。紂作象箸。箕子嘆曰。彼為象箸。必為玉杯。則遠方珍怪之物至矣。遂入諫。紂不聽。囚之。

舜在𤱶畝

孟子曰。舜發於𤱶畝之中。書曰。帝耕于歷山。

警蹕冕旒

天子出陳警。入陳蹕。天子儀仗也。冕。冠也。天子十有二旒。

有天下不與

論語云。巍巍乎。舜禹之有天下也。而不與焉。注。不與。猶言不相關。言其不以位為樂也。

誦斯偈者尚致口出青蓮華香

昔有女尼。日誦法華經。青蓮華香。白蓮華香。二句。後世因感口有蓮華香之報。

營修世福為有漏因

達摩初見梁武帝。帝問。寡人造寺寫經。度僧無數。有功德否。祖云。實無功德。帝曰。何以無功德。師曰。此但人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真實功德。答曰。凈智妙玄。體自空寂。如是功德。不以世求。

△第三卷

塤鳴篪奏

塤土。篪竹。二器互相唱和。詩云。伯氏吹塤。仲氏吹篪。

玉振金聲

孟子

【現代漢語翻譯】現代漢語譯本時。或者回應八方，或者對應八卦，或者自然有八種情況。不必勉強地為此作出解釋。

堯住茅屋

唐堯作為天子的時候，宮室簡樸。茅草蓋的屋頂不修剪。意思是說用茅草蓋屋頂，也不修剪使屋檐整齊，極力形容他的樸素簡陋。

箕子勸諫紂王用象牙筷子

箕子是紂王的叔父。紂王制作象牙筷子，箕子嘆息說：『他用象牙做筷子，必定要用玉杯，那麼遠方珍奇的物品就要進貢來了。』於是進諫紂王，紂王不聽，就把他囚禁起來。

舜在田野中被起用

孟子說：舜從田野之中被起用。《尚書》記載：帝舜在歷山耕田。

警蹕和冕旒

天子出行時陳設警，入宮時陳設蹕。這是天子的儀仗。冕是帽子，天子的帽子上有十二旒。

擁有天下卻不據爲己有

《論語》說：『多麼偉大啊，舜和禹擁有天下，卻不據爲己有。』註解：不據爲己有，就像說不相關一樣。意思是說他們不把君位當作快樂。

誦讀這個偈子的人尚且能口出青蓮華香

過去有個女尼，每天誦讀《法華經》中『青蓮華香，白蓮華香』這兩句，後來因此感得口中散發蓮花香的果報。

經營修造世間福報是有漏的因

達摩祖師初次見到梁武帝，梁武帝問：『我建造寺廟，抄寫經書，度化僧人無數，有功德嗎？』達摩祖師說：『實在沒有功德。』梁武帝問：『為什麼沒有功德？』達摩祖師說：『這只是人天小果，是有漏的因，就像影子跟隨形體一樣，雖然有卻不真實。』梁武帝問：『什麼是真實的功德？』達摩祖師回答說：『清凈智慧玄妙，本體自然空寂。這樣的功德，不能用世俗的方法求得。』

△第三卷

塤鳴篪奏

塤是土製的，篪是竹製的，兩種樂器互相唱和。《詩經》說：『伯氏吹塤，仲氏吹篪。』

玉振金聲

孟子

【English Translation】 English version At times, responding to the eight directions; at times, corresponding to the eight trigrams; at times, naturally having eight kinds. There is no need to force an explanation for it.

Yao Dwelt in a Thatched Hut

When Emperor Yao (Tang Yao) was the Son of Heaven, his palace was simple and unadorned. The thatch (Mao Ci) was not trimmed. It means that the roof was covered with thatch grass, and the eaves were not trimmed to be neat, extremely describing his simplicity and humbleness.

Ji Zi's (Jizi) Admonition on Ivory Chopsticks

Ji Zi (Jizi) was the uncle of King Zhou (Zhou). When King Zhou made ivory chopsticks, Ji Zi sighed and said, 'If he uses ivory for chopsticks, he will surely use jade cups, then rare and precious objects from distant lands will be presented as tribute.' Thereupon, he went to admonish King Zhou, but King Zhou did not listen and imprisoned him.

Shun (Shun) Was Discovered in the Fields

Mencius (Mengzi) said, 'Shun (Shun) was discovered from among the fields.' The Book of Documents (Shangshu) records, 'Emperor Shun tilled the fields at Mount Li (Lishan).'

Guards and Imperial Banners

When the Son of Heaven goes out, guards (jing) are displayed; when entering the palace, attendants (bi) are displayed. These are the imperial regalia of the Son of Heaven. The Mian (Mian) is a crown. The Son of Heaven's crown has twelve tassels (liu).

Possessing the Empire Without Claiming It

The Analects (Lunyu) says, 'How lofty was Shun (Shun) and Yu's (Yu) possession of the empire, yet they did not claim it for themselves.' Note: 'Not claiming it' is like saying 'not related.' It means that they did not take pleasure in their position.

Reciting This Verse Can Even Cause One's Mouth to Emit the Fragrance of Blue Lotus Flowers

In the past, there was a nun who recited the two phrases 'Blue Lotus Flower Fragrance, White Lotus Flower Fragrance' from the Lotus Sutra (Fahua Jing) daily. Later, as a result, she experienced the karmic reward of her mouth emitting the fragrance of lotus flowers.

Cultivating Worldly Blessings is a Cause of Conditioned Existence

When Bodhidharma (Damo) first met Emperor Wu of Liang (Liang Wudi), the Emperor asked, 'I have built temples, transcribed scriptures, and ordained countless monks. Do I have merit?' Bodhidharma said, 'Actually, there is no merit.' The Emperor asked, 'Why is there no merit?' The Master said, 'These are only small fruits of humans and devas, causes of conditioned existence, like shadows following forms. Although they exist, they are not real.' The Emperor asked, 'What is true merit?' The Master replied, 'Pure wisdom is subtle and profound, its essence is naturally empty and still. Such merit cannot be sought through worldly means.'

△ Volume 3

The Xun (Xun) Sounds and the Chi (Chi) Plays

The Xun (Xun) is made of earth, and the Chi (Chi) is made of bamboo. The two instruments harmonize with each other. The Book of Odes (Shijing) says, 'The elder brother plays the Xun (Xun), the younger brother plays the Chi (Chi).'

The Jade Resounds and the Metal Rings

Mencius (Mengzi)

曰。集大成也者。金聲而玉振之也。注。金。鐘也。聲。宣也。八音未作。則先系镈鐘以宣其聲。玉。磬也。振。收也。俟其既闋后。擊特磬以收其韻。

哀矣不傷樂而不泆(二號)

論語。子曰。關睢樂而不淫。哀而不傷。注云。淫者。樂之過而失其正者也。傷者。哀之過而害於和者也。泆即淫也。

羽寂宮沈

宮商角徵羽。號為五音。

當平心地則世界平

持地菩薩。于普光佛時。為比丘。平填道路。至毗舍如來時。國大王延佛設齋。爾時菩薩平地待佛。佛摩頂云。當平心地。則世界平。

心有高下丘陵坑坎

維摩經云。舍利弗言。我見此土。丘陵坑坎。荊棘沙礫。土石諸山。穢惡充滿。螺髻梵王言。仁者心有高下。不依佛慧。故見此土為不凈耳。於是佛以足指按地。即時大千世界。珍寶嚴飾。

夜氣清明

孟子曰。其日夜之所息。平旦之氣。其好惡與人相近也者。幾希。謂一日之間。汩沒於物欲。其氣昏濁。平旦之時。其氣清明。所好惡與人相近。不至大背於人情也。

三種意生身

一。三昧樂正受意生身。屬聲聞。二。覺法自性性意生身。屬菩薩。三。種類俱生無行作意生身。屬佛。

四種三昧

一常行三昧。般舟

【現代漢語翻譯】現代漢語譯本說：集大成，就像奏樂，先以鐘聲開始，再以磬聲結束。（註：金，指鐘，發出聲音，宣告開始。在八音齊奏之前，先敲擊大鐘來宣告樂聲的開始。玉，指磬，結束的意思。等待樂曲將要結束時，敲擊特磬來收束樂韻。）

悲哀但不至於傷痛，快樂但不至於放縱。

《論語》中，孔子說：『《關雎》這首樂曲，快樂而不放蕩，悲哀而不傷痛。』註釋說：放蕩，是快樂過度而失去正道；傷痛，是悲哀過度而有害於平和。放縱就是放蕩。

羽音寂靜，宮音低沉。

宮、商、角、徵、羽，被稱為五音。

當內心平靜時，世界也就平靜了。

持地菩薩，在普光佛（Puguang Buddha）時，是一位比丘（bhiksu），他平整道路。到了毗舍如來（Visakha Tathagata）時，國王邀請佛陀應供齋飯，當時菩薩平整土地等待佛陀。佛陀摩頂說：『當內心平靜時，世界也就平靜了。』

心中有高低不平，就像有丘陵、坑坎一樣。

《維摩經》中說：舍利弗（Sariputra）說：『我看到這個世界，有丘陵、坑坎、荊棘沙礫、土石山，充滿了污穢。』螺髻梵王（Sikhin）說：『仁者的心有高低不平，不依從佛的智慧，所以看到這個世界是不清凈的。』於是，佛用腳趾按地，立刻整個大千世界，都用珍寶裝飾起來。

夜晚的氣息清明。

孟子說：『人在日夜休息之後，清晨的氣息，其好惡與常人相近，這種情況很少。』這是說，一天之中，被外物慾望所淹沒，氣息變得昏濁。在清晨的時候，氣息清明，所喜歡和厭惡的與常人相近，不至於大大背離人情。

三種意生身（manomayakaya）：

一、三昧樂正受意生身，屬於聲聞（sravaka）。二、覺法自性性意生身，屬於菩薩（bodhisattva）。三、種類俱生無行作意生身，屬於佛（Buddha）。

四種三昧（samadhi）：

一、常行三昧，般舟（Banzhou）

【English Translation】 English version He said: 'The culmination of great achievement is like music, beginning with the sound of a bell and ending with the sound of a jade chime.' (Note: 'Jin' refers to a bell, its sound announcing the beginning. Before the eight instruments play together, the large bell is struck to announce the start of the music. 'Yu' refers to a jade chime, meaning the end. When the music is about to conclude, the special chime is struck to conclude the melody.)

Sorrowful but not to the point of pain, joyful but not to the point of excess.

In the Analects, Confucius said: 'The Ospreys is joyful without being licentious, and sorrowful without being painful.' The commentary says: 'Licentiousness is excessive joy that loses its proper course; painfulness is excessive sorrow that harms harmony.' Excess is the same as licentiousness.

The yu note is silent, the gong note is deep.

Gong, shang, jiao, zhi, and yu are known as the five notes.

When the mind is at peace, the world is at peace.

Holding-Earth Bodhisattva (Dharanimdhara Bodhisattva), during the time of Puguang Buddha (Puguang Buddha), was a bhiksu (bhiksu) who leveled roads. When Visakha Tathagata (Visakha Tathagata) was invited by the king to a meal offering, the Bodhisattva leveled the ground to await the Buddha. The Buddha touched his head and said: 'When the mind is at peace, the world is at peace.'

The mind has its ups and downs, like hills and valleys.

In the Vimalakirti Sutra, Sariputra (Sariputra) said: 'I see this land with hills, valleys, thorns, gravel, earth, stone, and mountains, filled with filth.' Sikhin (Sikhin) said: 'The mind of the benevolent one has its ups and downs, not relying on the wisdom of the Buddha, therefore sees this land as impure.' Then, the Buddha pressed his toe on the ground, and immediately the entire great thousand world was adorned with treasures.

The night air is clear and bright.

Mencius said: 'That which rests day and night, the qi (vital energy) of the early morning, its likes and dislikes are close to those of others; this is rare.' This means that during the day, one is submerged in material desires, and the qi becomes turbid. In the early morning, the qi is clear and bright, and what one likes and dislikes is close to those of others, not greatly deviating from human feelings.

Three kinds of manomayakaya (mind-made body):

Samadhi-joy-right-reception manomayakaya, belonging to the sravaka (hearers). 2. Awareness-of-dharma-self-nature-nature manomayakaya, belonging to the bodhisattva (bodhisattva). 3. Category-co-born-no-action-intentional manomayakaya, belonging to the Buddha (Buddha).

Four kinds of samadhi (samadhi):

Constant-walking samadhi, Banzhou (Banzhou)

九十日為期。專念彼佛。亦云佛立三昧。二常坐三昧。文殊問般若。九十日為期。專緣法界理。不兼餘事。亦云一行三昧。三半行半坐三昧。方等法華等懺。限期不定。或三七日。七日。十日等。上三實相理觀。四非行非坐三昧。諸經行法。不專行坐。並屬此攝。即隨自意三昧。此一唯事觀。

釋迦調達宿因

釋迦佛。與調達。往昔為共命鳥。一為調達者睡。一為釋迦佛者醒。醒者因取香果而食。香氣芬然。睡者覺而惡曰。何瞞我而食也。吾當以毒果害之。遂食毒果。二命俱喪。

由之瑟

子曰。由之瑟。奚為于丘之門。注。言其聲之不和。與己不同也。

鄭之聲

孔子曰。放鄭聲。遠佞人。鄭聲淫。佞人殆。

黃鐘大呂

樂有十二律。黃鐘。太簇。姑洗。蕤賓。夷則。無射。為陽六律。大呂。夾鐘。仲呂。林鐘。南呂。應鐘。為陰六律。

二十二根

信。進。念。定。慧。憂。喜。苦。樂。舍。眼。耳。鼻。舌。身。意。共十六根。男根。女根。未知欲知根。已知根。命根。具知根。

五邪命

一為利養詐現異相。二為利養自說功德。三占相吉兇。為人說法。四高聲現威。令人畏敬。五說得供養。以動人心。

捍格

禮記

【現代漢語翻譯】現代漢語譯本九十天為一個期限，專心念誦阿彌陀佛（Amitabha）。這也被稱為佛立三昧（Buddha-standing Samadhi）。二、常坐三昧（Constant Sitting Samadhi）：如文殊菩薩（Manjushri）問般若（Prajna），以九十天為期限，專心緣於法界（Dharmadhatu）之理，不兼顧其他事情。這也被稱為一行三昧（One-practice Samadhi）。三、半行半坐三昧（Half-walking Half-sitting Samadhi）：如方等懺（Fang-teng Repentance）、法華懺（Lotus Sutra Repentance）等，期限不定，或者二十一天、七天、十天等。以上三種屬於實相理觀（Reality-aspect Contemplation）。四、非行非坐三昧（Neither-walking Nor-sitting Samadhi）：各種經典中的行法，不專門強調行走或坐禪，都屬於此種。也就是隨自意三昧（Samadhi Following One's Own Inclination）。這種三昧唯一專注於事觀（Phenomenal Contemplation）。

釋迦牟尼佛（Shakyamuni Buddha）與提婆達多（Devadatta）的宿世因緣釋迦牟尼佛與提婆達多，往昔曾為共命鳥。其中一隻鳥，名為提婆達多，負責睡覺；另一隻鳥，名為釋迦牟尼佛，負責清醒。清醒的鳥因為採摘香果食用，香氣芬芳。睡覺的鳥醒來後生氣地說：『你為何瞞著我獨自食用？我應當用毒果來害你。』於是吃了毒果，兩隻鳥都喪命了。

由之瑟孔子說：『由之瑟，為何會在我的門下？』註解說：這是說他的聲音不和諧，與自己不同。

鄭之聲孔子說：『摒棄鄭國的音樂，遠離善於諂媚的人。鄭國的音樂淫靡，善於諂媚的人危險。』

黃鐘大呂音樂有十二律：黃鐘、太簇、姑洗、蕤賓、夷則、無射，為陽六律；大呂、夾鐘、仲呂、林鐘、南呂、應鐘，為陰六律。

二十二根信根、進根、念根、定根、慧根、憂根、喜根、苦根、樂根、舍根、眼根、耳根、鼻根、舌根、身根、意根，共十六根。男根、女根、未知欲知根、已知根、命根、具知根。

五邪命一、爲了獲得利養而詐現奇特的相貌。二、爲了獲得利養而自我宣說功德。三、占卜吉兇，為人說法。四、高聲炫耀威勢，使人畏懼敬服。五、宣說得到供養的利益，以此來打動人心。

捍格禮記

【English Translation】 English version A period of ninety days is set. Focus exclusively on reciting the name of that Buddha. This is also called Buddha-standing Samadhi. Second, Constant Sitting Samadhi: As in Manjushri's (Manjushri) inquiry into Prajna (Wisdom), a period of ninety days is set. Focus exclusively on the principle of the Dharmadhatu (Realm of Reality), without attending to other matters. This is also called One-practice Samadhi. Third, Half-walking Half-sitting Samadhi: Such as the Fang-teng Repentance and the Lotus Sutra Repentance, the duration is not fixed, perhaps twenty-one days, seven days, ten days, etc. The above three belong to Reality-aspect Contemplation. Fourth, Neither-walking Nor-sitting Samadhi: Various practices in the sutras, not specifically emphasizing walking or sitting meditation, all belong to this category. That is, Samadhi Following One's Own Inclination. This Samadhi solely focuses on Phenomenal Contemplation.

Shakyamuni Buddha's (Shakyamuni Buddha) Karmic Connection with Devadatta (Devadatta) Shakyamuni Buddha and Devadatta were once a two-headed bird in a past life. One bird, named Devadatta, was responsible for sleeping; the other bird, named Shakyamuni Buddha, was responsible for staying awake. The awake bird ate fragrant fruits, and the aroma was delightful. The sleeping bird woke up and angrily said, 'Why did you eat without telling me? I should harm you with poisonous fruit.' So it ate poisonous fruit, and both birds died.

You Zhi Se Confucius said, 'Why is You Zhi Se at my door?' The commentary says: This refers to his voice being discordant and different from his own.

Zheng's Music Confucius said, 'Banish the music of Zheng, and stay away from flattering people. The music of Zheng is licentious, and flattering people are dangerous.'

Huang Zhong Da Lu Music has twelve tones: Huang Zhong, Tai Cu, Gu Xi, Rui Bin, Yi Ze, Wu She, are the six Yang tones; Da Lu, Jia Zhong, Zhong Lu, Lin Zhong, Nan Lu, Ying Zhong, are the six Yin tones.

Twenty-two Roots Root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom, root of sorrow, root of joy, root of suffering, root of pleasure, root of equanimity, root of eye, root of ear, root of nose, root of tongue, root of body, root of mind, totaling sixteen roots. Male root, female root, root of unknown desire to know, root of known, root of life, root of knowing.

Five Wrong Livelihoods First, falsely displaying extraordinary appearances for the sake of gain. Second, self-proclaiming merits for the sake of gain. Third, divining fortunes and misfortunes, and expounding the Dharma for others. Fourth, loudly displaying power and authority, causing people to fear and respect. Fifth, speaking of the benefits of receiving offerings, in order to move people's hearts.

Han Ge Book of Rites

學篇。捍格而不勝。注。捍。拒捍也。格。讀如凍𠗂之𠗂。謂如地之凍。堅強而難入也。

一暴十寒

孟子曰。雖有天下易生之物也。一日暴之。十日寒之。未有能生者也。

六律交唱

陽六。陰六。同前。

八音克諧

此書經舜典后夔之語。八音克諧。無相奪倫。神人以和(八音者。金。石。絲。竹。匏。土。革。木。諧。和也)。

三法忍

音響忍。柔順忍。無生忍。

忉利天鼓

華嚴經云。忉利諸天。著五欲樂。行放逸時。天鼓之中。自然出音。告彼天子。此樂無常。莫行放逸等。

雷音寶林

雷音。例忉利。寶林。例天鼓。

虛空及性功德

虛空功德者。往生論頌云。無量寶交絡。羅網虛空中。種種鈴發響。宣吐妙法音。性功德者。頌云。正道大慈悲。出生善根故。

猶是王老師兒孫

黃檗到南泉。一日齋時。捧缽向南泉位上坐。南泉下來見。便問長老什麼年中行道。師云。威音那畔。泉云。猶是王老兒孫。

三轉四諦

一示相轉。此是苦。逼迫性。此是集。招感性。此是滅。可證性。此是道。可修性。二勸修轉。此是苦。汝應知。此是集。汝應斷。此是滅。汝應證。此是道。汝應修。三

【現代漢語翻譯】現代漢語譯本 學篇。捍格而不勝。

註釋：捍（hàn）：抵擋，抵抗。格（gé）：讀音像『凍𠗂（dòng níng）』的『𠗂（níng）』。意思是像土地結冰一樣，堅硬而難以進入。

一暴十寒

孟子說：即使有天下最容易生長的東西，如果一天曝曬，十天寒凍，也沒有能夠生長的。

六律交唱

陽律六個，陰律六個，與前面相同。

八音克諧

這是《尚書·舜典》中后夔（kuí，舜時樂官名）說的話。八音和諧，不互相干擾，神和人都因此和諧。（八音指的是金、石、絲、竹、匏、土、革、木。諧，是和諧的意思）。

三法忍

音響忍，柔順忍，無生忍。

忉利天鼓

《華嚴經》說：忉利天（dāolìtiān，佛教欲界六天之一）的諸天，沉溺於五種慾望的快樂，行為放縱的時候，天鼓之中，自然發出聲音，告誡那些天子，這種快樂是無常的，不要放縱等等。

雷音寶林

雷音，例如忉利天。寶林，例如天鼓。

虛空及性功德

虛空功德：往生論頌說：『無數珍寶交錯，羅網在虛空中，各種鈴鐺發出響聲，宣揚美妙的佛法。』性功德：頌說：『正道大慈悲，出生善良的根源。』

猶是王老師兒孫

黃檗（huángbò，唐代禪師）到南泉（nánquán，唐代禪師處所）。一天齋飯時，拿著缽到南泉的位置上坐下。南泉下來看見，就問長老哪一年開始修道的。黃檗說：『威音王佛（wēiyīnwángfó，古佛名）那邊。』南泉說：『仍然是王老師的子孫。』

三轉四諦

第一，示相轉：這是苦（kǔ，痛苦），具有逼迫的性質；這是集（jí，苦的根源），具有招感的性質；這是滅（miè，涅槃），可以證得；這是道（dào，解脫的道路），可以修習。第二，勸修轉：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。第三，作證轉：

【English Translation】 English version Learning Chapter. Resisting is not overcoming.

Note: 捍 (hàn): To resist, to defend. 格 (gé): Pronounced like 『凝 (níng)』 in 『凍凝 (dòng níng)』. It means like the ground freezing, hard and difficult to penetrate.

One Day's Sunning, Ten Days' Cold

Mencius said: Even if there is the easiest thing in the world to grow, if it is exposed to the sun for one day and subjected to cold for ten days, nothing will be able to grow.

Six Yang and Six Yin Tones Alternating

Six yang tones, six yin tones, the same as before.

Eight Tones Harmoniously Blended

This is a saying of Hou Kui (name of a music official during the Shun era) from the Book of Documents, Shun Dian. The eight tones are harmoniously blended, without interfering with each other, so gods and men are in harmony. (The eight tones refer to metal, stone, silk, bamboo, gourd, earth, leather, and wood. 諧 (xié) means harmony).

Threefold Endurance of the Dharma

Endurance of sound, endurance of gentleness, endurance of non-origination.

Trayastrimsa Heaven Drum

The Avatamsaka Sutra says: The gods of Trayastrimsa Heaven (dāolìtiān, one of the six heavens of desire in Buddhism), indulging in the pleasures of the five desires and engaging in licentious behavior, the heavenly drum naturally emits a sound, warning those gods that this pleasure is impermanent, do not be licentious, and so on.

Thunder Sound Jeweled Forest

Thunder Sound, for example, Trayastrimsa Heaven. Jeweled Forest, for example, the heavenly drum.

Merits of Space and Nature

Merit of Space: The Rebirth Treatise says: 『Countless treasures are intertwined, a net in empty space, various bells emit sounds, proclaiming the wonderful Dharma.』 Merit of Nature: The Treatise says: 『The right path, great compassion, gives rise to good roots.』

Still the Grandchild of Teacher Wang

Huangbo (huángbò, a Chan master of the Tang Dynasty) arrived at Nanquan's (nánquán, the place of a Chan master of the Tang Dynasty). One day, during mealtime, he took his bowl and sat in Nanquan's seat. Nanquan came down and saw him, and asked the elder in what year he began practicing the Way. The master said: 『The other side of the Buddha Wei Yin Wang (wēiyīnwángfó, name of an ancient Buddha).』 Nanquan said: 『Still the grandchild of Teacher Wang.』

Three Turns of the Four Noble Truths

First, the showing aspect turn: This is suffering (kǔ, pain), with the nature of oppression; this is accumulation (jí, the root of suffering), with the nature of causation; this is cessation (miè, Nirvana), which can be attained; this is the path (dào, the path to liberation), which can be cultivated. Second, the exhortation to cultivate turn: This is suffering, you should know it; this is accumulation, you should cut it off; this is cessation, you should attain it; this is the path, you should cultivate it. Third, the attestation turn:

作證轉。此是苦。我已知。此是集。我已斷。此是滅。我已證。此是道。我已修。

洛閎一行

洛閎。漢武帝時人。精於歷數。漢時改正朔。其所定也。算周天數云。后幾百年。當有差訛。必有聖人出而正之。唐玄宗時。僧一行果出。復定歷數。

九章

一方田。二粟布。三差分。四少廣。五商均。六均輸。七當程。八盈肭。九勾股。

置子莊獄

孟子謂戴不勝曰。有楚大夫於此。欲其子之齊語也。則使齊人傳諸。使楚人傳諸。曰。使齊人傳之。曰。一齊人傳之。眾楚人咻之。雖日撻而求其齊也。不可得矣。引而置之莊岳之間數年。雖日撻求其楚。亦不可得矣。莊岳。齊街里名。

愿受天樂

昔有貧女。處於糞聚。以人民所棄殘餘滓汁為食。迦葉從乞。以汁供養。尊者問其所愿。云。欲生天。數日命終。生忉利天。福勝餘天。

愿作冥王

毗沙國王。與維陀始王。共戰。兵力不如。因立誓言。愿我來世。為地獄主。治此罪人。十八大臣亦復如是。今地獄主。毗沙國王是。十八獄主。十八大臣是。

若合符節

孟子論舜與文王。得志。行於中國。若合符節。注云。符節。以玉為之。篆刻文字。而中分之。彼此各藏其半。有故。則左右相合為

【現代漢語翻譯】現代漢語譯本：作證轉：這是苦（duhkha，痛苦）。我已經知道。這是集（samudaya，苦的根源）。我已經斷除。這是滅（nirodha，苦的止息）。我已經證得。這是道（marga，達到滅苦的道路）。我已經修習。

洛閎一行

洛閎（Luohong）：漢武帝時人，精通曆法。漢朝改正朔（zhengshuo，曆法），由他所制定。他推算周天度數時說，幾百年后，曆法必定會有誤差，一定會有聖人出現來改正它。唐玄宗時，僧一行（Yixing）果然出現，重新制定曆法。

九章

一方田（yifangtian），二粟布（suli），三差分（chafen），四少廣（shaoguang），五商均（shangjun），六均輸（junshu），七當程（dangcheng），八盈肭（yingna），九勾股（gougou）。

置子莊獄

孟子對戴不勝說：『如果這裡有一個楚國大夫，想要他的兒子學習齊國話，那麼是讓齊國人教他呢，還是讓楚國人教他呢？』戴不勝說：『讓齊國人教他。』孟子說：『一個齊國人教他，許多楚國人喧譁干擾他，即使每天鞭打他，想讓他學會齊國話，也是不可能的。把他帶到莊（Zhuang）岳（Yue）一帶住幾年，即使每天鞭打他，想讓他說楚國話，也是不可能的。』莊岳（Zhuang Yue），是齊國的街里名稱。

愿受天樂

過去有個貧窮的女子，住在糞堆旁，以人們丟棄的殘羹剩飯為食。迦葉（Kasyapa）尊者向她乞食，她用殘羹剩飯供養尊者。尊者問她有什麼願望，她說：『希望死後能生到天界。』幾天後她去世了，生到忉利天（Trayastrimsa Heaven），所享的福報勝過其他天人。

愿作冥王

毗沙（Vaisravana）國王與維陀始（Vitatha）國王交戰，兵力不如對方，因此立下誓言：『愿我來世成為地獄之主，治理這些罪人。』他的十八位大臣也同樣發誓。現在的地獄之主，就是毗沙（Vaisravana）國王，十八位獄主，就是那十八位大臣。

若合符節

孟子評論舜（Shun）和文王（Wenwang），說他們得志后，推行他們的主張于中國，就像符節（fujie）相合一樣。註釋說：符節（fujie），是用玉製作的，上面篆刻文字，然後從中間分開，彼此各收藏一半。有事的時候，左右兩半合在一起，才能驗證。

【English Translation】 English version: 『Having witnessed the turning: This is suffering (duhkha). I have known it. This is the origin (samudaya). I have abandoned it. This is cessation (nirodha). I have realized it. This is the path (marga). I have cultivated it.』

Luo Hong and Yi Xing

Luo Hong: A person from the time of Emperor Wu of the Han Dynasty, skilled in calendrical calculations. The correction of the calendar during the Han Dynasty was based on his work. He calculated the number of degrees in a celestial circle and said that after several hundred years, there would be errors in the calendar, and a sage would surely appear to correct it. During the reign of Emperor Xuanzong of the Tang Dynasty, the monk Yi Xing indeed appeared and re-established the calendar.

The Nine Chapters

Field Measurement (yifangtian), 2. Millet and Cloth (suli), 3. Distribution with Remainder (chafen), 4. Diminishing Breadth (shaoguang), 5. Equitable Taxation (shangjun), 6. Fair Levy (junshu), 7. Double Proportion (dangcheng), 8. Excess and Deficiency (yingna), 9. Right Angled Triangles (gougou).

Placing the Son in Zhuang Prison

Mencius said to Dai Busheng, 『If there were a Chu official here who wanted his son to learn the Qi language, should he have a Qi person teach him, or a Chu person teach him?』 Dai Busheng said, 『He should have a Qi person teach him.』 Mencius said, 『If one Qi person teaches him, and many Chu people make noise and interfere with him, even if he is whipped every day to make him learn the Qi language, it will be impossible. If he is taken and placed between Zhuang (Zhuang) and Yue (Yue) for several years, even if he is whipped every day to make him speak the Chu language, it will also be impossible.』 Zhuang and Yue are the names of streets in Qi.

Wishing to Receive Heavenly Bliss

In the past, there was a poor woman who lived by a pile of dung, eating the leftover dregs discarded by people. Venerable Kasyapa begged for food from her, and she offered the dregs to the Venerable. The Venerable asked her what she wished for, and she said, 『I wish to be born in the heavens.』 A few days later, she died and was born in the Trayastrimsa Heaven, where the blessings she enjoyed surpassed those of other devas.

Wishing to Become the King of the Underworld

King Vaisravana fought with King Vitatha and was inferior in military strength. Therefore, he made a vow, 『May I become the lord of hell in my next life, to govern these sinners.』 His eighteen ministers also made the same vow. The current lord of hell is King Vaisravana, and the eighteen lords of the hells are those eighteen ministers.

Like Matching Tallies

Mencius commented on Shun and King Wen, saying that when they achieved their ambitions, they implemented their principles in China, just like matching tallies (fujie). The commentary says: Tallies (fujie) are made of jade, with characters engraved on them, and then divided in the middle, with each party keeping half. When there is a matter, the left and right halves are joined together to verify.

信也。若合符節。言其同也。

登龍與瀛

東漢李膺。尚氣節。孤高峻白。少所交與。人被其容接者。以為登龍門焉。唐太宗開弘文館。以杜如晦。虞世南。褚遂良等。十八人為學士。人羨其榮。以為瀛洲之選。

大士求登蓮錄

長蘆賾禪師。建蓮華勝會。普勸唸佛。一夕。夢一人烏巾白衣。風貌清美。揖而曰。愿入蓮華勝會。乞書一名。賾問何名。答曰。普慧。書已。又云。家兄普賢。亦乞並書。賾覺。而簡華嚴離世間品。有二菩薩名。遂為會首云。

卜居猶擇里仁

論語。子曰。里仁為美。擇不處仁。焉得智。

矛盾

矛。镩也。即槍戈之屬。盾。干也。排也。昔人雙賣二事。各嘆其勝。嘆盾云。矛刺不入。嘆矛即云。能穿十重之盾。智者語云。我買汝矛。還刺汝盾。入與不入。即無辭矣。

喆老青公

喆老者。住京師大剎。四十年不睡坐禪。精苦如此。坐化后。紙襖亦燒出舍利。以不修西方。後生大富貴處。青公者。即青草堂。年九十餘。有曾家婦人。常為齋供。及佈施衣物。和尚感其恩。乃言老僧與夫人作兒子。一日婦人果生子。及詢草堂。已坐化矣。后官至宰相。

皎然覆轍

漢賈誼曰。前車覆轍後車戒。

直觀三道顯

【現代漢語翻譯】現代漢語譯本：信，就像符節一樣吻合。意思是相同、一致。登龍與瀛：東漢的李膺（Li Ying），崇尚氣節，孤傲清高，很少與人交往。人們如果能被他接待，就認為像是登上了龍門一樣。唐太宗開設弘文館，任命杜如晦（Du Ruhui）、虞世南（Yu Shinan）、褚遂良（Chu Suiliang）等十八人為學士。人們羨慕他們的榮耀，認為像是進入了瀛洲仙境。大士求登蓮錄：長蘆賾禪師（Changlu Ze Chanshi）建立了蓮華勝會，普遍勸人唸佛。一天晚上，夢見一個人頭戴烏巾，身穿白衣，風度清秀美好，向他作揖說：『願意加入蓮華勝會，請寫上我的名字。』賾禪師問他叫什麼名字。回答說：『普慧（Puhui）。』寫完后，又說：『我的哥哥普賢（Puxian），也請一併寫上。』賾禪師醒來，翻閱《華嚴經·離世間品》，發現有這兩位菩薩的名字，於是就尊稱他們為勝會的首領。卜居猶擇里仁：《論語》中，孔子說：『居住在有仁德的地方才好。選擇住處而不選擇有仁德的地方，怎麼能算是有智慧呢？』矛盾：矛，是镩，也就是槍戈之類的武器。盾，是干，用來抵擋。過去有個人同時賣矛和盾，各自誇耀自己的商品。誇耀盾時說：『任何矛都刺不穿它。』誇耀矛時又說：『能穿透十層盾牌。』有智慧的人說：『我買你的矛，用來刺你的盾，看它能不能刺穿。』這樣一來，他就無話可說了。喆老青公：喆老（Zhe Lao）住在京城的大寺廟裡，四十年不睡覺，坐禪修行，非常精進刻苦。坐化后，連穿的紙襖也燒出了舍利。因為沒有修西方凈土，後來投生到大富大貴的人家。青公（Qing Gong），就是青草堂的和尚，九十多歲。有一位曾家的婦人，經常為他提供齋飯，佈施衣物。和尚感念她的恩德，就說要給夫人做兒子。一天，婦人果然生了一個兒子。打聽青草堂，才知道他已經坐化了。後來這個兒子官至宰相。皎然覆轍：漢朝的賈誼（Jia Yi）說：『前車翻倒的教訓，可以作為後車的警戒。』直觀三道顯：

【English Translation】 English version: 'Xin' (信, Faith/Trust) is like the matching of tallies. It means the same, consistent. Deng Long and Ying: Li Ying (李膺) of the Eastern Han Dynasty valued integrity and was aloof and upright, rarely associating with others. People who were received by him felt as if they had ascended the Dragon Gate. Emperor Taizong of the Tang Dynasty established the Hongwen Pavilion and appointed Du Ruhui (杜如晦), Yu Shinan (虞世南), Chu Suiliang (褚遂良), and eighteen others as academicians. People envied their glory, considering it like entering the Penglai (瀛洲, Yingzhou) paradise. A Great Being Seeks to Ascend the Lotus Record: Chan Master Changlu Ze (長蘆賾禪師) established the Lotus Assembly, universally encouraging people to recite the Buddha's name. One night, he dreamed of a person wearing a black turban and white robes, with a refined and beautiful appearance, who bowed to him and said, 'I wish to join the Lotus Assembly; please write down my name.' Chan Master Ze asked his name. He replied, 'Puhui (普慧).' After writing it down, he added, 'My elder brother, Puxian (普賢), please write his name as well.' Chan Master Ze awoke and consulted the 'Leaving the World' chapter of the Avatamsaka Sutra, finding the names of these two Bodhisattvas. Thus, he honored them as the leaders of the assembly. Choosing a Residence is Like Selecting a Benevolent Neighborhood: In the Analects, Confucius said, 'It is good to live in a neighborhood with benevolence. If you choose a residence but do not choose a place with benevolence, how can you be considered wise?' Contradiction: A spear (矛, mao) is a 'chuan' (镩), which is a type of lance or weapon. A shield (盾, dun) is a 'gan' (干), used for defense. In the past, someone was selling both spears and shields, each boasting about their merits. When boasting about the shield, he said, 'No spear can pierce it.' When boasting about the spear, he said, 'It can pierce through ten layers of shields.' A wise person said, 'I will buy your spear to pierce your shield; let's see if it can pierce through.' In this way, he was left speechless. Elder Zhe and Public Qing: Elder Zhe (喆老) lived in a large temple in the capital, meditating without sleeping for forty years, being extremely diligent and ascetic. After passing away in meditation, even the paper robe he wore produced relics. Because he did not cultivate towards the Western Pure Land, he was later reborn into a wealthy and noble family. Public Qing (青公), also known as Qingcao Tang, was over ninety years old. A woman from the Zeng family often provided him with vegetarian meals and donated clothing. The monk, grateful for her kindness, said he would become her son. One day, the woman indeed gave birth to a son. Upon inquiring at Qingcao Tang, it was learned that he had already passed away in meditation. Later, this son became a prime minister. Jiaoran's Repeated Mistakes: Jia Yi (賈誼) of the Han Dynasty said, 'The overturned cart in front serves as a warning for the cart behind.' Directly Observe the Manifestation of the Three Paths:

本性佛

三道。惑業苦也。觀惑即般若。業即解脫。苦即法身。三德圓融。是本性也。

祀祖七廟

禮記云。天子七廟。三昭。三穆。與太祖之廟。共為七。

教民七年

論語云。善人教民七年。亦可以即戎矣。

凈名八法

一饒益眾生。而不望報。二代一切眾生受諸苦惱。所作功德。盡以施之。三等心眾生。謙下無礙。于諸菩薩。視之如佛。四所未聞經。聞之不疑。五不與聲聞而相違背。六不嫉彼供。不高己利。而於其中調伏其心。七常省己過。不訟彼短。八恒以一心求諸功德。成就八法。於此世界。行無瘡尤。生於凈土。

華嚴十念藏

一寂靜念。二清凈念。三不竭念。四明徹念。五離塵念。六離種種塵念。七離垢念。八光耀念。九可愛樂念。十無障礙念。

德云二十一種唸佛門

一智光普照。二令一切眾生。三令安住力。四令安住法。五照耀諸方。六入不可見處。七住于諸劫。八住一切時。九住一切剎。十住一切世。十一住一切境。十二住寂滅。十三住遠離。十四住廣大。十五住微細。十六住莊嚴。十七住能事。十八住自在心。十九住自業。二十住神變。二十一住虛空。

傳法四句偈

達摩初祖。付二祖神光偈云。吾本來茲

【現代漢語翻譯】現代漢語譯本

本性佛

三道：指惑、業、苦。觀惑即是般若（智慧），業即是解脫，苦即是法身。三德圓融，便是本性。

祀祖七廟

《禮記》中說：天子有七廟，三昭、三穆，加上太祖的廟，一共是七座。

教民七年

《論語》中說：用善道教化百姓七年，也可以讓他們去從軍作戰了。

凈名八法

一、饒益眾生，不求回報。二、代替一切眾生承受各種苦惱，所做的功德，全部施捨給他們。三、以平等心對待眾生，謙虛恭敬沒有障礙，對於諸位菩薩，視他們如同佛。四、對於從未聽聞的經典，聽聞后不懷疑。五、不與聲聞（小乘修行者）的教義相違背。六、不嫉妒他人所得的供養，不抬高自己的利益，而是在其中調伏自己的心。七、經常反省自己的過錯，不議論他人的缺點。八、恒常以一心尋求各種功德。成就這八法，在這個世界修行就沒有過失，往生到清凈的國土。

華嚴十念藏

一、寂靜念。二、清凈念。三、不竭念。四、明徹念。五、離塵念。六、離種種塵念。七、離垢念。八、光耀念。九、可愛樂念。十、無障礙念。

德云二十一種唸佛門

一、智光普照。二、令一切眾生。三、令安住力。四、令安住法。五、照耀諸方。六、入不可見處。七、住于諸劫。八、住一切時。九、住一切剎（佛土）。十、住一切世。十一、住一切境。十二、住寂滅。十三、住遠離。十四、住廣大。十五、住微細。十六、住莊嚴。十七、住能事。十八、住自在心。十九、住自業。二十、住神變。二十一、住虛空。

傳法四句偈

達摩初祖，傳給二祖慧可（神光）的偈子說：『吾本來茲』

【English Translation】 English version

Original Nature Buddha

The Three Paths: These refer to delusion, karma, and suffering. Contemplating delusion is Prajna (wisdom), karma is liberation, and suffering is the Dharmakaya (body of the Dharma). The perfect integration of these three virtues is the original nature.

Sacrificing to Ancestral Seven Temples

The Book of Rites states: 'The Son of Heaven has seven temples: three Zhao, three Mu, and the temple of the Great Ancestor, making a total of seven.'

Teaching the People for Seven Years

The Analects of Confucius states: 'If a good person teaches the people for seven years, they can also be employed in warfare.'

Vimalakirti's Eight Dharmas

Benefiting sentient beings without expecting reward. 2. Bearing all suffering for all sentient beings, and dedicating all merits to them. 3. Treating all sentient beings with equality, being humble and without hindrance, and regarding all Bodhisattvas as Buddhas. 4. Not doubting the scriptures that have never been heard before upon hearing them. 5. Not contradicting the teachings of the Shravakas (Hinayana practitioners). 6. Not being jealous of others' offerings, and not exalting one's own benefits, but subduing one's mind within them. 7. Constantly reflecting on one's own faults, and not gossiping about others' shortcomings. 8. Constantly seeking all merits with a single mind. Accomplishing these eight dharmas, practicing in this world without fault, and being reborn in a pure land.

The Ten Remembrance Treasuries of the Avatamsaka Sutra

Remembrance of stillness. 2. Remembrance of purity. 3. Remembrance of inexhaustibility. 4. Remembrance of clarity. 5. Remembrance of detachment from dust. 6. Remembrance of detachment from various kinds of dust. 7. Remembrance of detachment from defilement. 8. Remembrance of radiance. 9. Remembrance of loveliness and joy. 10. Remembrance of unobstructedness.

Devayāna's Twenty-One Gates of Buddha Recitation

Wisdom light universally illuminates. 2. Causing all sentient beings. 3. Causing to abide in strength. 4. Causing to abide in the Dharma. 5. Illuminating all directions. 6. Entering the invisible place. 7. Abiding in all kalpas (eons). 8. Abiding in all times. 9. Abiding in all kshetras (Buddha-fields). 10. Abiding in all worlds. 11. Abiding in all realms. 12. Abiding in quiescence. 13. Abiding in remoteness. 14. Abiding in vastness. 15. Abiding in subtlety. 16. Abiding in adornment. 17. Abiding in capability. 18. Abiding in the mind of self-mastery. 19. Abiding in one's own karma. 20. Abiding in miraculous transformations. 21. Abiding in emptiness.

The Four-Line Verse of Dharma Transmission

Bodhidharma (Damo), the First Patriarch, said in the verse given to the Second Patriarch Huike (Shenguang): 'I originally came here.'

土。傳法度迷情。一華開五葉。結果自然成。

印心四卷經

祖對二祖曰。吾有楞伽四卷。亦用付汝。即是如來心要法門。令諸眾生。開示悟入。

仁道難熟他道有成

孟子曰。五穀者。種之美者也。茍為不熟。不如荑稗。夫仁。亦在乎熟之而已矣。

△第四卷

時時示時人時人自不識

古云。彌勒真彌勒。化身千百億。時時示時人。時人自不識。

指掌

語云。其如視諸斯乎。指其掌。言易曉也。

堯仁舜孝禹儉湯寬

堯仁者。鑒云。堯仁如天。舜孝者。舜父頑。母嚚。像傲。克諧以孝。禹儉者。菲飲食。而致孝乎鬼神。惡衣服。而致美乎黻冕。卑宮室。而盡力乎溝洫。湯寬者。伊尹贊湯曰。代虐以寬。

割雞焉用牛刀

語云。子之武城。聞絃歌之聲。夫子莞爾而笑曰。割雞焉用牛刀。注曰。武城。邑名。言此小邑。何必用此大道也。

溪聲儘是廣長舌

蘇東坡詩云。溪聲儘是廣長舌。山色無非清凈身。

佛有八音

一極好。二柔軟。三和適。四尊慧。五不女。六不誤。七深遠。八不竭。

吳其沼乎

此伍子胥語。言越十年生聚。十年教訓。二十年後。吳其沼乎(左傳)。

五種怖

一不活。二惡名。三死怖。四惡道。五威德。

四無畏

一一切智無畏。二漏盡無畏。三決疑無畏。四說苦盡無畏。

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仰之彌高

顏淵嘆夫子之道。曰。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。

易地則皆然

禹稷當平世。三過其門而不入。孔子賢之。顏子當亂世。居於陋巷。一簞食。一瓢飲。人不堪其憂。顏子不改其樂。孔子賢之。孟子曰。禹稷顏回同道。又曰。禹稷顏子。易地則皆然。

盡信書則不如無書

孟子曰。盡信書。則不如無書。吾于武城。取二三策而已。仁人無敵于天下。以至仁伐至不仁。而何其血之流杵也。

火車相現

觀經下品中生文中。或有眾生犯五戒八戒。及具足戒。如此愚人。偷僧祇物。不凈說法。無有慚愧。以諸惡業而自莊嚴。如此罪人。以惡業故。應墮地獄。命欲終時。地獄眾火。一時俱至。遇善知識。贊說阿彌陀佛。此人聞已。除罪往生等。

靈山上德終成敗北之愆

靈山會上。五千退席。及華嚴會上。不見舍那之輩。亦是其流。敗北者。軍戰敗曰北。

漢地金剛始有滅南之想

德山。號周金剛。不信南宗單傳直指之說。作青龍鈔。徑往南方。欲滅南

【現代漢語翻譯】現代漢語譯本一不活：指生活困頓，無法維持生計。二惡名：指名聲不好，聲譽受損。三死怖：指對死亡的恐懼。四惡道：指地獄、餓鬼、畜生等不好的去處。五威德：指喪失威嚴和德行。

四無畏

一一切智無畏：在一切智慧上無所畏懼。二漏盡無畏：在斷盡煩惱上無所畏懼。三決疑無畏：在決斷疑惑上無所畏懼。四說苦盡無畏：在宣說苦的止息上無所畏懼。

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仰之彌高

顏淵讚歎孔子的學問，說：『抬頭看，越覺得高；鉆研它，越覺得堅硬；看著它好像在前面，忽然又覺得在後面。』

易地則皆然

禹（Xia Yu，夏禹，中國古代的聖賢）和稷（Hou Ji，后稷，中國古代的農官）在太平盛世，多次路過家門而不入，孔子（Confucius）認為他們賢能。顏回（Yan Hui，孔子的弟子）在亂世，住在簡陋的巷子里，一竹筐飯，一瓢水，別人忍受不了那種憂愁，顏回卻不改變他的快樂，孔子認為他賢能。孟子（Mencius）說：『禹、稷、顏回的道相同。』又說：『禹、稷、顏回，換個地方情況都一樣。』

盡信書則不如無書

孟子說：『完全相信書本，還不如沒有書。我對於武城（Wu Cheng，地名）的治理，只採用了二三條措施而已。仁人沒有敵人于天下。以極大的仁義討伐極大的不仁，哪裡會有血流成河的情況呢？』

火車相現

《觀無量壽經》（Visualization Sutra）下品中生文中說：『或者有眾生違犯五戒（Five Precepts）、八戒（Eight Precepts），以及具足戒（Full Precepts）。這些愚蠢的人，偷盜僧團的財物，以不清凈的說法，沒有慚愧之心，用各種惡業來莊嚴自己。這樣的罪人，因為惡業的緣故，應當墮入地獄。臨命終時，地獄的眾火，一時都到來。遇到善知識（Beneficial Friend），讚美宣說阿彌陀佛（Amitabha Buddha）。這個人聽了之後，消除罪業往生西方極樂世界等等。』

靈山上德終成敗北之愆

靈山法會（Vulture Peak Assembly）上，五千人退席，以及華嚴法會（Avatamsaka Assembly）上，不見舍那佛（Vairocana Buddha）等輩，也是這一類情況。『敗北』是指軍隊作戰失敗。

漢地金剛始有滅南之想

德山（Deshan Xuanjian，唐代禪宗大師），號周金剛，不相信南宗（Southern School of Chan Buddhism）單傳直指的說法，寫了《青龍鈔》，直接前往南方，想要滅掉南宗。

【English Translation】 English version One, not living: Refers to a difficult life, unable to make a living. Two, bad reputation: Refers to a bad name, damaged reputation. Three, fear of death: Refers to the fear of death. Four, evil paths: Refers to bad destinations such as hell, hungry ghosts, and animals. Five, power and virtue: Refers to the loss of power and virtue.

Four Fearlessnesses

One, fearlessness of all wisdom: Fearlessness in all wisdom. Two, fearlessness of the exhaustion of outflows: Fearlessness in the exhaustion of afflictions. Three, fearlessness of decisive doubt: Fearlessness in resolving doubts. Four, fearlessness of speaking of the exhaustion of suffering: Fearlessness in proclaiming the cessation of suffering.

Manjushri Taking the Bowl

The Higher You Look Up

Yan Hui praised Confucius's learning, saying: 'The higher I look up, the more lofty it seems; the more I drill into it, the more solid it becomes; looking at it, it seems to be in front, but suddenly it seems to be behind.'

The Same in Different Circumstances

Yu (Xia Yu, an ancient Chinese sage) and Ji (Hou Ji, an ancient Chinese agricultural official) in times of peace, passed their homes many times without entering, and Confucius considered them virtuous. Yan Hui (Yan Hui, Confucius's disciple) in times of chaos, lived in a humble alley, with a basket of rice and a ladle of water, others could not bear the sorrow, but Yan Hui did not change his joy, and Confucius considered him virtuous. Mencius (Mencius) said: 'Yu, Ji, and Yan Hui have the same path.' He also said: 'Yu, Ji, and Yan Hui, would be the same in different circumstances.'

To Believe Everything in Books Is Worse Than Having No Books

Mencius said: 'To believe everything in books is worse than having no books. I only adopted two or three measures in governing Wu Cheng (Wu Cheng, place name). A benevolent person has no enemies in the world. To attack extreme unrighteousness with extreme benevolence, how could there be blood flowing like rivers?'

The Appearance of Fire Carts

In the Lower-Grade Middle Rebirth section of the Visualization Sutra (Visualization Sutra), it says: 'Or there are sentient beings who violate the Five Precepts (Five Precepts), the Eight Precepts (Eight Precepts), and the Full Precepts (Full Precepts). These foolish people steal the Sangha's property, preach impure Dharma, have no shame, and adorn themselves with various evil deeds. Such sinners, because of their evil deeds, should fall into hell. When their lives are about to end, the fires of hell all arrive at once. They encounter a Beneficial Friend (Beneficial Friend) who praises and proclaims Amitabha Buddha (Amitabha Buddha). After hearing this, they eliminate their sins and are reborn in the Western Pure Land, etc.'

The Superior Virtue on Vulture Peak Ultimately Results in Defeat

At the Vulture Peak Assembly (Vulture Peak Assembly), five thousand people withdrew, and at the Avatamsaka Assembly (Avatamsaka Assembly), the absence of Vairocana Buddha (Vairocana Buddha) and others is also of this kind. 'Defeat' refers to the defeat of an army in battle.

The Vajra of Han Land Initially Had the Thought of Destroying the South

Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty), known as Zhou Vajra, did not believe in the Southern School of Chan Buddhism's (Southern School of Chan Buddhism) single transmission and direct pointing, wrote the 'Qinglong Commentary', and went directly to the South, wanting to destroy the Southern School.

宗。路遇婆子。買點心。婆子問云。所擔者何物。曰。金剛經青龍鈔。曰。金剛經云。三心不可得。尊者欲點何心。山無對。后至龍潭。往復扣擊。晃然大悟。乃曰。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。乃焚青龍鈔云。

妙首白槌

世尊一日昇座。文殊白槌云。諦觀法王法。法王法如是。世尊便下座。天童頌云。一段真風見也么。綿綿化母理機梭。織成古錦含春象。無奈東君漏泄何。

雙林撫尺

梁武帝請傅大士講全剛經。大士座上揮案一下。便下座。帝愕然。志公問陛下還會么。帝云。不會。志公云。大士講經竟。

仙陀婆

仙陀婆。梵語。具鹽水馬器四名。惟有智臣。乃能辨識。如王食時呼仙陀婆。即知要鹽。如王洗盥索仙陀婆。即知要水。如王作眾務時呼仙陀婆。即知要器。如王出遊索仙陀婆。即知要馬。

覓心了不可得

初祖住止少林。二祖晨夕參承。時當隆冬大雪。光堅立不動。遲明。積雪過膝。后潛取利刀自斷左臂。曰。我心未安。乞師與我安心。師曰。將心來與汝安。曰。覓心了不可得。曰。與汝安心竟。

【現代漢語翻譯】現代漢語譯本宗（僧人名號）。在路上遇到一位老婦，要買點心。老婦問：『你擔的是什麼？』宗回答：『《金剛經青龍鈔》。』老婦說：『《金剛經》說，過去心、現在心、未來心，三心都不可得。尊者您想點哪個心呢？』宗無言以對。後來到了龍潭，反覆叩擊，豁然大悟，於是說：『窮盡世間玄妙的辯論，就像一根毫毛放置在太空中；竭盡世間重要的機關，就像一滴水投入巨大的山谷。』於是焚燒了《青龍鈔》。

妙首白槌世尊有一天升座說法，文殊（文殊菩薩）敲擊木槌說：『仔細觀察法王的法，法王的法就是這樣。』世尊便走下座位。天童禪師作頌說：『見到這一段真風了嗎？綿綿不絕的化母在織機上穿梭。織成古老的錦緞，蘊含著春天的景象，無奈東君泄露了天機。』

雙林撫尺梁武帝請傅大士講解《金剛經》。傅大士在座位上用戒尺拍了一下桌子，便走下座位。梁武帝愕然。志公禪師問陛下：『您領會了嗎？』梁武帝說：『沒有領會。』志公禪師說：『大士講經完畢了。』

仙陀婆（saindhava）仙陀婆（saindhava），梵語。具有鹽、水、馬、器四種含義。只有聰明的臣子，才能辨別清楚。例如國王吃飯時說仙陀婆（saindhava），就知道是要鹽；國王洗漱時索要仙陀婆（saindhava），就知道是要水；國王處理事務時說仙陀婆（saindhava），就知道是要器物；國王出遊時索要仙陀婆（saindhava），就知道是要馬。

覓心了不可得初祖（菩提達摩）住在少林寺。二祖（慧可）早晚侍奉。當時正值隆冬大雪，慧可堅決站立不動。直到天亮，積雪已經沒過膝蓋。後來他偷偷取出利刀，砍斷了自己的左臂，說：『我的心不安寧，請師父為我安心。』達摩說：『把你的心拿來，我為你安。』慧可說：『尋找心，最終是找不到的。』達摩說：『我已經為你安心了。』

【English Translation】 English version Zong (a monk's name) encountered an old woman on the road who was selling snacks. The old woman asked, 'What are you carrying?' Zong replied, 'The Qinglong Commentary on the Diamond Sutra.' The old woman said, 'The Diamond Sutra says that the past mind, present mind, and future mind are all unattainable. Which mind do you want to choose?' Zong was speechless. Later, he went to Longtan, repeatedly inquired and pondered, and suddenly realized the truth. He then said, 'Exhausting all the profound arguments in the world is like placing a hair in the vast emptiness; exhausting all the important mechanisms in the world is like dropping a drop of water into a huge valley.' So he burned the Qinglong Commentary.

Miaoshou Strikes the Wooden Hammer One day, the World Honored One ascended the seat to preach. Manjusri (Manjusri Bodhisattva) struck the wooden hammer and said, 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is like this.' The World Honored One then descended from the seat. Zen Master Tiantong composed a verse saying, 'Have you seen this true wind? The ceaseless Mother of Transformation weaves on the loom. Weaving ancient brocade, containing the image of spring, but what a pity that the Lord of Spring leaked the secret.'

Shuanglin Strikes the Ruler Emperor Wu of Liang invited Bodhisattva Fu to explain the Diamond Sutra. Bodhisattva Fu struck the table with a ruler and then descended from the seat. Emperor Wu was stunned. Zen Master Zhigong asked, 'Has Your Majesty understood?' Emperor Wu said, 'I have not understood.' Zen Master Zhigong said, 'The Bodhisattva has finished explaining the sutra.'

Saindhava (saindhava) Saindhava (saindhava), a Sanskrit word. It has four meanings: salt, water, horse, and utensil. Only a wise minister can distinguish them clearly. For example, when the king is eating and says Saindhava (saindhava), he knows that he wants salt; when the king is washing and asks for Saindhava (saindhava), he knows that he wants water; when the king is handling affairs and says Saindhava (saindhava), he knows that he wants a utensil; when the king is traveling and asks for Saindhava (saindhava), he knows that he wants a horse.

Seeking the Mind is Ultimately Unattainable The First Patriarch (Bodhidharma) lived in Shaolin Temple. The Second Patriarch (Huike) served him morning and evening. At that time, it was the height of winter with heavy snow. Huike stood firmly without moving. By dawn, the accumulated snow had passed his knees. Later, he secretly took out a sharp knife and cut off his left arm, saying, 'My mind is not at peace, please Master pacify my mind.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'Seeking the mind, it is ultimately unattainable.' Bodhidharma said, 'I have already pacified your mind.'