X38n0680_梵網菩薩戒經義疏發隱事義

卍新續藏第 38 冊 No. 0680 梵網菩薩戒經義疏發隱事義

No. 680

戒疏發隱事義

後學云棲寺沙門　袾宏　述

△卷第一

畫一之規

漢曹參代蕭何為相。舉事無所變更。一遵何約束。百姓歌曰。蕭何為政。較若畫一。曹參代之。守而勿失。畫。直也。明也。又整齊也。

陳隋

陳時。大師于瓦官寺開法華經題。講大論等。于光宅寺講仁王般若。隋文帝開皇十一年。太子于金城殿從師受戒。

夢符手接

大師年十八。出家湘州果愿寺。一日夢巖崖萬重。云日在側。滄海在下。山頂一僧。招手喚上。接引令登。覺以語人。曰。此天臺山也。師遂往。遇定光禪師。光謂師云。憶昔年招手相接時否。

瑞感鐘鳴

又聞鐘聲滿谷。眾咸怪異。光謂師云。鐘是召集有緣。爾當住此之祥也。

魑魅望德而消

師往華頂。獨靜頭陀。忽於後夜大風拔木。雷震動山。魍魎千群。一形百狀。而能安心湛然空寂。又作父母師僧之形。師唯深念實相。尋復消滅。強軟二緣所不能動。

梵僧從空而禮

師講凈名。忽見空中有三道寶階。跨似虹橋。梵僧數十。皆手擎香爐。從階而下。入堂敬禮。

弘經

【現代漢語翻譯】 現代漢語譯本 卍新續藏第 38 冊 No. 0680 《梵網菩薩戒經義疏發隱事義》

No. 680

《戒疏發隱事義》

後學云棲寺沙門 袾宏 述

△卷第一

畫一之規

漢朝曹參代替蕭何為相，處理政事沒有改變任何東西，完全遵照蕭何的約束。百姓歌頌說：『蕭何為政，清清楚楚就像用尺子畫出來的一樣。曹參代替他，只是守護而不丟失。』畫，是正直的意思，也是明白的意思，又是整齊的意思。

陳隋

陳朝時，智者大師在瓦官寺開講《法華經》的經題，講解《大智度論》等。在光宅寺講解《仁王般若經》。隋文帝開皇十一年，太子在金城殿跟隨智者大師受戒。

夢符手接

智者大師十八歲時，在湘州果愿寺出家。有一天夢見重重疊疊的巖崖，太陽和月亮在旁邊，大海在下面。山頂上有一個僧人，招手叫他上去，接引他登上山頂。醒來后把夢告訴別人，說：『這是天臺山啊。』智者大師於是前往天臺山，遇到定光禪師。定光禪師對智者大師說：『還記得當年招手相接的時候嗎？』

瑞感鐘鳴

又聽到鐘聲充滿山谷，大家都覺得奇怪。定光禪師對智者大師說：『鐘聲是召集有緣人的，您應當住在這裡，這是吉祥的徵兆啊。』

魑魅望德而消

智者大師前往華頂，獨自安靜地修頭陀行。忽然在後半夜，大風颳倒樹木，雷聲震動山嶽，各種各樣的魑魅魍魎成群出現，千奇百怪。智者大師能夠安心地保持湛然空寂的狀態。魑魅魍魎又變成父母師僧的形象，智者大師只是深深地憶念實相，魑魅魍魎隨即消失。無論是強硬的還是軟弱的因緣都不能動搖他。

梵僧從空而禮

智者大師講解《維摩詰經》時，忽然看見空中有三道寶階，像彩虹橋一樣橫跨天空。幾十個梵僧，都手裡拿著香爐，從臺階上下來，進入佛堂恭敬地禮拜。

弘經

【English Translation】 English version 卍 New Continued Tripitaka, Volume 38, No. 0680, Commentary on the Meaning of the Brahma Net Bodhisattva Precept Sutra - Unveiling Hidden Matters

No. 680

Unveiling Hidden Matters in the Commentary on the Precepts

Compiled by Shamen Zhuhong of Yunqi Temple, a junior student

△ Volume 1

The Rule of Uniformity

Cao Can of the Han Dynasty replaced Xiao He as Prime Minister. He made no changes to any affairs, completely following Xiao He's constraints. The people sang: 'Xiao He's governance was as clear as if drawn with a ruler. Cao Can replaced him, guarding it without losing it.' 'Drawing' means upright, clear, and also orderly.

Chen and Sui Dynasties

During the Chen Dynasty, Great Master Zhiyi opened the topic of the 'Lotus Sutra' at Waguan Temple, lecturing on the 'Mahaprajnaparamita Sastra' and others. At Guangzhai Temple, he lectured on the 'Benevolent Kings Sutra'. In the eleventh year of the Kaihuang era of Emperor Wen of the Sui Dynasty, the Crown Prince received precepts from the Master at Jincheng Hall.

Dream of Symbolic Hand Reception

When Great Master Zhiyi was eighteen years old, he became a monk at Guoyuan Temple in Xiangzhou. One day, he dreamed of layers upon layers of cliffs, with the sun and moon at his side, and the vast sea below. A monk on the mountaintop beckoned him to come up, guiding him to ascend. Upon awakening, he told others about it, saying, 'This is Mount Tiantai.' The Master then went to Mount Tiantai and encountered Chan Master Dingguang. Dingguang said to the Master, 'Do you remember when I beckoned and received you in the past?'

Auspicious Response of Bell Ringing

He also heard the sound of bells filling the valley, and everyone felt strange. Dingguang said to the Master, 'The bell is summoning those with affinity. You should reside here, for this is an auspicious sign.'

Demons Disappearing at the Sight of Virtue

The Master went to Huading, quietly practicing asceticism alone. Suddenly, in the latter half of the night, a great wind uprooted trees, thunder shook the mountains, and countless demons appeared in a myriad of forms. The Master was able to maintain a state of serene tranquility. The demons also transformed into the forms of parents, teachers, and monks. The Master only deeply contemplated reality, and the demons then disappeared. Neither forceful nor gentle conditions could move him.

Brahmin Monks Bowing from the Sky

When the Master was lecturing on the 'Vimalakirti Sutra', he suddenly saw three jeweled stairways in the sky, spanning like a rainbow bridge. Dozens of Brahmin monks, all holding incense burners in their hands, descended from the stairs and entered the hall to pay their respects.

Propagating the Sutras

---

螺水

佛隴山北。螺溪之源。地平泉清。處所閑敞。師乃止焉。有神人具疏云。請師於此行道。

示寂石城

隋帝屢詔請。師不獲已。行至石城。乃云大王召吾。吾不負言而來。今知命在此。不須前進也。於是示寂。

智者

大師為煬帝授戒竟。乃云大王紆遵聖禁。名曰總持。王曰。大師傳佛法燈。稱為智者。

委質虔恭

左傳云。䇿名委質。委質。言屈膝也。委身也。豫讓曰。既已委質為臣。孟子曰。庶人不傳質為臣。質讀曰至。質者當也。委其身以質當于君。非己有也。又質者贄也。執贄而奉君。是就臣列也。一說委其形質曰委質。

羅什法師

師在龜茲。前秦符堅。遣驍騎將軍呂光伐龜茲請師。至涼州。聞堅已歿。後秦姚興又伐涼。遂迎師至長安。師少時。日誦三萬二千言。隨母出家。遍游西域。淹貫群籍。尤善大乘。后居秦國。大闡經論。秦主師事之。優寵特甚。

指掌

論語云。或問禘之說。子曰。不知也。知其說者之於天下也。其如視諸斯乎。指其掌。指掌。言明且易也。

尸毗代鴿

昔有菩薩為大國王。號薩婆達。佈施眾生。恣其所索。帝釋欲試之。乃命邊王化鴿。己身化鷹逐之。鴿怖。投王足下。云大王哀哉。吾

【現代漢語翻譯】 現代漢語譯本 螺水 佛隴山（山名）北面，螺溪（溪流名）的源頭。地勢平坦，泉水清澈，環境幽靜開闊。一位神人呈上奏章說，請法師在此弘揚佛法。

示寂石城 隋煬帝多次下詔邀請，法師推辭不掉，走到石城（地名）時，便說：『大王召我，我沒有食言而來。現在知道我的壽命將盡於此，不必再前進了。』於是圓寂。

智者 大師為隋煬帝授戒完畢，說道：『大王能夠遵循聖人的禁令，可以稱作總持（佛教術語，指總攝憶持一切法而不忘失的智慧）。』隋煬帝說：『大師傳揚佛法，堪稱智者。』

委質虔恭 《左傳》中說：『策名委質』。委質，是說屈膝，是委身的意思。豫讓說：『既然已經委身做臣子。』孟子說：『平民不獻身做臣子。』質，讀作至，質的意思是相當。委身來符合君主的要求，就不是自己所擁有的了。又，質的意思是贄（zhì，初次拜見人時所送的禮物）。拿著禮物來奉獻給君主，就是進入臣子的行列了。另一種說法是，委身形體叫做委質。

羅什法師（鳩摩羅什） 法師在龜茲（古代西域國名）時，前秦苻堅派遣驍騎將軍呂光攻打龜茲，迎請法師。到達涼州（地名）時，聽說苻堅已經去世。後秦姚興又攻打涼州，於是迎接法師到長安（古都名）。法師年少時，每天能背誦三萬二千字。跟隨母親出家，遊歷西域各地，廣泛閱讀各種書籍，尤其擅長研究大乘佛法。後來居住在秦國，大力闡揚經論，秦王像對待老師一樣對待他，給予他特別的優待。

指掌 《論語》中說：『有人問禘（dì，古代祭祀）的含義。孔子說：不知道啊！知道禘的含義的人，對於天下的事情，就像看這個一樣吧！』說著指著自己的手掌。指掌，是說明顯而且容易理解。

尸毗代鴿 過去有一位菩薩做大國王，名叫薩婆達（一切施捨）。他佈施給眾生，任憑他們索取。帝釋天（佛教護法神）想試探他，於是命令邊地的國王變成鴿子，自己變成老鷹追趕鴿子。鴿子害怕，投奔到國王的腳下，說：『大王救救我啊！』

【English Translation】 English version Luo River North of Mount Folong (mountain name), the source of the Luo River (river name). The land is flat, the spring water is clear, and the place is quiet and open. A divine being presented a memorial saying, 'Please, Master, practice the Dharma here.'

Entering Nirvana in Stone City Emperor Yang of the Sui Dynasty repeatedly issued edicts inviting the Master. Unable to decline, the Master traveled to Stone City (place name) and said, 'The Great King summoned me, and I have come as promised. Now I know that my life will end here, so there is no need to go further.' Thereupon, he entered Nirvana.

The Wise One After the Master finished bestowing precepts on Emperor Yang of the Sui Dynasty, he said, 'Great King, you are able to follow the holy precepts and can be called 'Dharani' (a Buddhist term referring to the wisdom of comprehensively remembering and retaining all Dharmas without forgetting).』 Emperor Yang of the Sui Dynasty said, 'The Master propagates the Buddha's Dharma and can be called 'The Wise One'.'

Entrusting Allegiance with Reverence The Zuo Zhuan (a historical text) says, 'Registering the name is entrusting allegiance.' Entrusting allegiance means kneeling and entrusting oneself. Yu Rang said, 'Since I have already entrusted my allegiance as a subject.' Mencius said, 'Commoners do not offer themselves as subjects.' Zhi (質) is read as zhi (至), and zhi means corresponding. Entrusting oneself to correspond to the ruler is not something one owns. Also, zhi means a gift (a gift presented when first meeting someone). Holding a gift to offer to the ruler is entering the ranks of subjects. Another explanation is that entrusting one's physical form is called entrusting allegiance.

Master Kumarajiva (羅什法師) When the Master was in Kucha (an ancient Western Region kingdom), Fu Jian of the Former Qin Dynasty sent the brave cavalry general Lü Guang to attack Kucha and invite the Master. When they arrived in Liangzhou (place name), they heard that Fu Jian had already passed away. Yao Xing of the Later Qin Dynasty then attacked Liangzhou and welcomed the Master to Chang'an (ancient capital name). When the Master was young, he could recite 32,000 words a day. He followed his mother to become a monk, traveled throughout the Western Regions, and extensively read various books, especially excelling in the study of Mahayana Buddhism. Later, he resided in the Qin kingdom and vigorously expounded the sutras and treatises. The Qin ruler treated him like a teacher, giving him special favors.

Pointing to the Palm The Analects says, 'Someone asked about the meaning of the Di (ancient sacrifice). Confucius said, 'I don't know! The person who knows the meaning of Di, regarding the affairs of the world, is like looking at this!' Saying this, he pointed to his palm. Pointing to the palm means clear and easy to understand.

Shibi Substituting for a Dove In the past, there was a Bodhisattva who was a great king named Sarvadada (all-giving). He gave to all beings, allowing them to ask for whatever they wanted. Indra (Buddhist protector deity) wanted to test him, so he ordered the king of the borderland to transform into a dove, and he himself transformed into a hawk to chase the dove. The dove was afraid and fled to the king's feet, saying, 'Great King, save me!'

---

命窮矣。王曰莫恐。吾今活汝。鷹至。向王說曰。鴿足吾食。愿王相還。王曰鴿以相歸。已受其歸。吾自足爾。鷹曰惟欲得鴿。不以余肉。若王慈惠。必哀眾生者。割王肌肉令與鴿等。吾欣而受。王即自割髀肉稱之。令與鴿等。鴿肉逾重。割身肉盡。猶未與等。命近臣曰。爾疾殺我。稱之令與鴿等。吾奉佛戒。濟眾生苦厄。雖有眾邪之惱。猶若微風。焉能動太山乎。鷹照王懷。守道不移。各複本形。稽首于地。令天醫神藥傅王身瘡。斯須霍然都愈。二王右繞三匝。歡喜而去(輔行敘佛昔作王名尸毗。天變鴿以試。按薩婆達即尸毗)。

普明全信

昔有國王曰普明。慈惠光被。十方歌懿。鄰國有王名曰駁足。常好食人。誓取千王以賽山神。普明王出。察民苦樂。為駁足所執。王大啼哭。恨生來實語。許民救濟。而今乖信。駁足放之。還國大施。王安立太子。仍往就死。駁足感悟。

歌利割截

昔有菩薩號忍辱仙人。山中修道。歌利王入山畋獵。疲倦而寢。妃共禮仙人。王覺。尋至仙所。問得四果否。皆答言不得。王乃割截菩薩支體。仙人忍受。略不起瞋。反生慈憫。

大施抒海

大施太子求如意珠。雨寶濟貧。得珠墮海。抒海取之。曰。筋骨斷壞。終不懈廢。諸天助抒。海水減半

【現代漢語翻譯】 現代漢語譯本： 他的生命快要終結了。國王說：『不要害怕，我現在救你。』老鷹飛來，對國王說：『鴿子的腿夠我吃的，希望大王把它還給我。』國王說：『鴿子已經答應歸還，我已經接受了。我自己來滿足你。』老鷹說：『我只想得到鴿子，不要其他的肉。如果大王您真的慈悲，憐憫眾生，就割下您身上的肉，重量和鴿子相等，我才高興接受。』國王立刻割下自己大腿上的肉來稱量，讓它和鴿子的重量相等。但是鴿子的肉越來越重，國王割盡了全身的肉，還是不能和鴿子的重量相等。國王命令身邊的近臣說：『你快點殺了我，稱量我的肉，讓它和鴿子的重量相等。我信奉佛的戒律，救濟眾生的苦難，即使有各種邪惡的煩惱，也像微風一樣，怎麼能動搖泰山呢？』老鷹照見國王的內心，堅守道義毫不動搖，各自恢復了本來的面貌，向國王叩頭。天上的醫生用神藥塗抹國王身上的瘡，一會兒就完全痊癒了。兩位國王向右繞行三圈，歡喜地離開了（輔行敘述佛陀過去作國王，名叫尸毗（Śibi），天神變化成鴿子來試探他。按照薩婆多論的記載，就是尸毗王（Śibi））。

普明全信 過去有個國王名叫普明（Puming），他的慈悲恩惠廣被天下，四面八方都歌頌他的美德。鄰國有個國王名叫駁足（Bozu），經常喜歡吃人，發誓要抓到一千個國王來祭祀山神。普明王（Puming）外出巡視，體察百姓的疾苦，被駁足（Bozu）抓住了。國王大聲啼哭，後悔自己生來誠實守信，答應百姓的救濟，現在卻違背了諾言。駁足（Bozu）放他回國，讓他大行佈施。國王安頓好了太子，仍然前往赴死。駁足（Bozu）被感動醒悟。

歌利割截 過去有位菩薩，名叫忍辱仙人（Renru Xianren），在山中修行。歌利王（Geli Wang）進山打獵，疲倦了就睡著了。他的妃子們一起禮拜仙人。國王醒來，尋找到了仙人所在的地方，問他是否證得了四果。仙人都回答說沒有證得。國王就割截菩薩的肢體。仙人忍受著痛苦，一點也不生氣，反而生起慈悲憐憫之心。

大施抒海 大施太子（Dashi Taizi）尋找如意寶珠，用它降下寶物雨來救濟貧困的人。得到了寶珠，寶珠卻掉進了海里。太子就舀海水來取出寶珠，說：『即使筋骨斷裂損壞，也終究不會懈怠廢止。』諸天神幫助他舀水，海水減少了一半。

【English Translation】 English version: His life was coming to an end. The king said, 'Do not fear, I will save you now.' A hawk flew over and said to the king, 'The pigeon's leg is enough for me to eat. I hope Your Majesty will return it to me.' The king said, 'The pigeon has already agreed to return, and I have accepted its return. I will satisfy you myself.' The hawk said, 'I only want to get the pigeon, not any other meat. If Your Majesty is truly compassionate and pities all living beings, then cut off the flesh from your body, making its weight equal to the pigeon's, and I will gladly accept it.' The king immediately cut off the flesh from his thigh to weigh it, making it equal to the pigeon's weight. But the pigeon's flesh became heavier and heavier. The king cut off all the flesh from his body, but still could not equal the pigeon's weight. The king ordered his close attendants, 'Quickly kill me, weigh my flesh, and make it equal to the pigeon's weight. I believe in the Buddha's precepts and relieve the suffering of all living beings. Even if there are various evil afflictions, they are like a gentle breeze, how can they shake Mount Tai?' The hawk saw into the king's heart, steadfast in his adherence to the Dao, and each restored their original forms, bowing their heads to the king. The heavenly doctor applied divine medicine to the king's wounds, and in a moment they were completely healed. The two kings circled to the right three times and left joyfully (Fu Xing narrates that the Buddha in the past was a king named Śibi (尸毗), and the gods transformed into a pigeon to test him. According to the Sarvastivada (薩婆多) texts, it was King Śibi (尸毗)).

Puming's (普明) Complete Faith In the past, there was a king named Puming (普明), whose compassion and grace were widely bestowed, and his virtues were praised in all directions. A neighboring country had a king named Bozu (駁足), who often liked to eat people, vowing to capture a thousand kings to sacrifice to the mountain gods. King Puming (普明) went out to inspect and understand the suffering of the people and was captured by Bozu (駁足). The king cried loudly, regretting that he had been honest and trustworthy since birth, promising to help the people, but now he had broken his promise. Bozu (駁足) released him to return to his country, allowing him to give generously. The king settled the crown prince and still went to his death. Bozu (駁足) was moved and awakened.

Geli's (歌利) Dissection In the past, there was a Bodhisattva named Renru Xianren (忍辱仙人), who practiced the Dao in the mountains. King Geli (歌利) entered the mountains to hunt, and fell asleep from exhaustion. His consorts together paid homage to the immortal. The king awoke and searched for the immortal's location, asking if he had attained the Four Fruits. They all answered that they had not attained them. The king then dissected the Bodhisattva's limbs. The immortal endured the pain, not becoming angry at all, but instead generating compassion and pity.

Dashi's (大施) Sea Bailing Prince Dashi (大施太子) sought the wish-fulfilling pearl, using it to rain down treasures to relieve the poor. After obtaining the pearl, it fell into the sea. The prince then bailed out seawater to retrieve the pearl, saying, 'Even if my muscles and bones break and are damaged, I will never slacken or give up.' The gods helped him bail out the water, and the seawater was reduced by half.

---

。龍恐海乾。送珠還之。

尚阇鳥巢

尚阇黎得第四禪。出入息斷。鳥謂為木。于髻生卵。定起欲行。恐損其卵。即更入禪。鳥去方起。

分地息諍

劬賓大臣分閻浮提城邑山川為七分。平均各足。曾無缺欠。繇是息諍。

二中進位

中道二種。謂但不但。若見但中。別教來接。若見不但中。圓教來接。又受接人三根不同。若上根。三地四地被接。中根。五地六地。下根。七地八地。所接之教。真似不同。若似位被接。別十回向。圓十信。若真位受接。別初地。圓初住。

麗澤交滋

易兌卦象曰。麗澤兌。君子以朋友講習(兩澤相麗互相滋益。朋友講習。其象如此)。

止觀誡勿領徒

摩訶止觀云。若被名譽羅罥。利養毛繩。眷屬集樹。當早推之。莫受莫著。

臺衡皆曰損己

天臺曰。吾不領眾。必凈六根。為他損己。止登五品耳。南嶽云。一生望入銅輪。領徒太早。祇獲六根清凈位耳。

三軌四行

入如來慈悲室。著如來忍辱衣。坐如來法空座。是名三軌。身行。口行。意行。慈悲行。名四安樂行。

飯犬

人有以飯上佛。佛分飯與餓狗。佛言此二功德平等不異。

投醪

越王伐吳。有饋醇醪者

【現代漢語翻譯】 現代漢語譯本：龍恐怕海水乾涸，於是將寶珠送還。

尚阇鳥巢 尚阇黎（Shangsheli，人名）證得第四禪，呼吸出入停止。鳥以為他是木頭，於是在他的髮髻上築巢生卵。尚阇黎從禪定中起身想要行走，但又擔心會損壞鳥卵，於是再次進入禪定。鳥飛走後，他才起身。

分地息諍 劬賓（Qubin，地名）的大臣將閻浮提（Yanfuti，佛教術語，指我們所居住的這個世界）的城邑山川分為七份，平均分配，各方都感到滿足，沒有缺失。因此平息了爭端。

二中進位 中道有兩種，即『但中』和『不但中』。如果見到『但中』，別教（Biejiao，佛教宗派名）就會來接引；如果見到『不但中』，圓教（Yuanjiao，佛教宗派名）就會來接引。而且，所接引的人的三種根器不同。如果是上根器的人，在三地、四地時被接引；中根器的人，在五地、六地時被接引；下根器的人，在七地、八地時被接引。所接引的教法，真實程度不同。如果是相似位被接引，對應別教的十回向（Shi Huixiang，菩薩修行階位），圓教的十信（Shi Xin，菩薩修行階位）；如果是真實位被接引，對應別教的初地（Chu Di，菩薩修行階位），圓教的初住（Chu Zhu，菩薩修行階位）。

麗澤交滋 《易經》兌卦的卦象說：『麗澤兌』，君子因此以朋友互相講習（兩個水澤相互依附，互相滋養，朋友之間講習，卦象就是這樣）。

止觀誡勿領徒 《摩訶止觀》（Mohe Zhiguan，佛教著作名）中說：『如果被名譽的羅網、利益供養的毛繩、眷屬聚集的樹木所束縛，應當及早推開它們，不要接受，不要執著。』

臺衡皆曰損己 天臺宗（Tiantai，佛教宗派名）說：『我不帶領大眾，必定能清凈六根（Liu Gen，佛教術語，指眼、耳、鼻、舌、身、意），爲了他人而犧牲自己，只能證得五品位。』南嶽（Nanyue，地名）說：『一生希望證入銅輪位，但過早地帶領徒弟，只能獲得六根清凈位。』

三軌四行 進入如來的慈悲室，穿上如來的忍辱衣，坐在如來的法空座，這叫做三軌。身行、口行、意行、慈悲行，叫做四安樂行。

飯犬 有人用飯供養佛，佛將飯分給餓狗。佛說這二者的功德平等沒有差異。

投醪 越王（Yue Wang，人名）攻打吳國（Wu Guo，國名），有人進獻醇厚的米酒。

【English Translation】 English version: The dragon feared the sea would dry up, so it returned the pearl.

Shangshe Bird's Nest Shangsheli (name) attained the fourth Dhyana (meditative state), and his inhalation and exhalation ceased. Birds mistook him for wood and built a nest on his hair bun, laying eggs. When Shangsheli arose from meditation and wanted to walk, he feared damaging the eggs, so he re-entered meditation. Only after the birds had flown away did he get up.

Dividing Land to Stop Disputes The ministers of Qubin (place name) divided the city, towns, mountains, and rivers of Jambudvipa (Buddhist term, referring to the world we live in) into seven parts, distributing them equally so that everyone was satisfied and nothing was lacking. Thus, disputes were quelled.

Advancement in Two Middles There are two kinds of Middle Way: 'Only Middle' and 'Not Only Middle'. If one sees 'Only Middle', the Separate Teaching (Biejiao, a Buddhist school) will come to receive them. If one sees 'Not Only Middle', the Perfect Teaching (Yuanjiao, a Buddhist school) will come to receive them. Moreover, the three capacities of those being received are different. If they are of superior capacity, they are received at the Third or Fourth Ground (Bhumis, stages of Bodhisattva practice). Those of middle capacity are received at the Fifth or Sixth Ground. Those of inferior capacity are received at the Seventh or Eighth Ground. The teachings received differ in their degree of truth. If one is received in a similar position, it corresponds to the Ten Dedications (Shi Huixiang, stages of Bodhisattva practice) of the Separate Teaching and the Ten Faiths (Shi Xin, stages of Bodhisattva practice) of the Perfect Teaching. If one is received in a true position, it corresponds to the First Ground (Chu Di, stage of Bodhisattva practice) of the Separate Teaching and the First Abiding (Chu Zhu, stage of Bodhisattva practice) of the Perfect Teaching.

Lakes Mutually Nourishing The image of the Dui hexagram in the Book of Changes says: 'Adjoining lakes, Dui.' Therefore, the superior man uses this to discuss and practice with friends (Two lakes adjoin and nourish each other. The image is like this).

Shiguan (止觀) Admonishes Against Leading Disciples The Mohe Zhiguan (name of a Buddhist text) says: 'If one is ensnared by the net of fame, the hairy ropes of profit and offerings, or the trees where relatives gather, one should push them away early, not accept them, and not be attached to them.'

Both Tiantai and Hengyue Said Self-Sacrifice The Tiantai school (name of a Buddhist school) said: 'If I do not lead the masses, I will surely purify the six senses (Liu Gen, Buddhist term, referring to eye, ear, nose, tongue, body, and mind). Sacrificing myself for others, I will only attain the Five Grades position.' Nanyue (place name) said: 'Hoping to enter the Copper Wheel position in one lifetime, but leading disciples too early, one will only attain the position of pure six senses.'

Three Models and Four Practices Entering the Compassionate Room of the Tathagata (如來), wearing the Robe of Patience of the Tathagata, and sitting on the Empty Seat of Dharma of the Tathagata, these are called the Three Models. Body practice, mouth practice, mind practice, and compassionate practice are called the Four Practices of Peace and Joy.

Feeding a Dog Someone offered rice to the Buddha, and the Buddha divided the rice and gave it to a hungry dog. The Buddha said that the merit of these two actions is equal and not different.

Pouring Rice Wine The King of Yue (Yue Wang, name) attacked the state of Wu (Wu Guo, name of a state), and someone presented him with pure rice wine.

---

。命投于河。令軍士下流飲之。一軍皆醉。

邊際智滿

妙宗云。達無明底。到諸法邊。名邊際智。不思議權智也。今發隱另出一說。達無明源底邊際為句。雖小不同。大意則一。

八念

一念佛。二念法。三念僧。四念戒。五念舍。六念天。七念入出息。八念死。

狄邑不能下

田單將攻狄。往見魯仲連。仲連曰。將軍攻狄。不能下也。田單攻狄。三月不克。乃問仲連。連曰。將軍之在即墨。坐別織簣。立則杖鍤。為士卒倡。當此之時。將軍有死之心。士卒無生之氣。所以破燕也。今將軍東有夜邑之奉。西有淄上之娛。黃金橫帶。而騁乎淄澠之間。有生之樂。無死之心。所以不勝也。

不能以天下取河北

神堯。唐高祖也。以一旅之小取天下。傳至代宗時。河北叛。終不能平。故曰不能以天下之大取河北。言姑息不振也。

投身飼虎

昔有菩薩逝心。恒處山澤。專精念道。行索果蓏。道逢乳虎乏食。欲食其子。菩薩心悲。四顧無物可以飼虎。遂投身飼之。

破脊全鹿

昔者菩薩身為鹿王。普覆群鹿。牧人以聞。王率士眾合圍逼之。鹿王垂泣謂群鹿言。吾將沒命。濟爾群小。鹿王就索下前兩足。云登吾踴出。群鹿如之。咸獲免焉。鹿王身

【現代漢語翻譯】 將士兵的性命投入河中，讓他們在下游飲用河水，導致全軍都醉倒。

邊際智滿（Bianniji Zhiman）：

妙宗（Miaozong）解釋說：『通達無明（wuming）的根源，到達諸法（zhufa）的邊際，稱為邊際智。』這是一種不可思議的權智。現在我另闢蹊徑，將『達無明源底邊際』作為一句。雖然略有不同，但大意相同。

八念：

一、唸佛（nianfo）；二、念法（nianfa）；三、念僧（nianseng）；四、念戒（nianjie）；五、念舍（nianshe）；六、念天（niantian）；七、念入出息（nian rucuxi）；八、念死（niansi）。

狄邑（Diyi）不能攻下：

田單（Tian Dan）將要攻打狄邑，前去拜見魯仲連（Lu Zhonglian）。魯仲連說：『將軍攻打狄邑，不能攻下。』田單攻打狄邑，三個月沒有攻克，於是詢問魯仲連。魯仲連說：『將軍您在即墨（Jimo）的時候，坐著編織草筐，站著就拿著鋤頭，為士兵做榜樣。在那時，將軍您有必死之心，士兵沒有求生之念，所以能夠打敗燕國（Yan Guo）。現在將軍您東邊有夜邑（Yeyi）的供奉，西邊有淄水（Zishui）上的娛樂，腰間橫著黃金帶，在淄水和澠水（Mianshui）之間奔馳，只想著享樂，沒有必死之心，所以不能取勝。』

不能用擁有天下的實力來奪取河北（Hebei）：

神堯（Shenyao），即唐高祖（Tang Gaozu）。憑藉一小股軍隊奪取了天下，傳到代宗（Daizong）時，河北叛亂，始終不能平定。所以說不能用擁有天下的實力來奪取河北，是說姑息遷就，不能有所作為。

投身飼虎：

過去有一位菩薩逝心（Shixin），長期居住在山林沼澤中，專心致志地修習佛道。他尋找野果充飢，在路上遇到一隻正在哺乳的老虎，因為缺少食物，想要吃掉自己的幼崽。菩薩心生悲憫，四處尋找沒有可以餵養老虎的東西，於是就投身喂虎。

破脊全鹿：

過去菩薩身為鹿王，普遍庇護著鹿群。牧人將此事報告給國王，國王率領士兵合圍逼迫鹿群。鹿王流著眼淚對鹿群說：『我將犧牲性命，救濟你們這些弱小的鹿。』鹿王走到網索下，低下前腿，說：『等我跳起來的時候，你們就跳出去。』鹿群按照鹿王說的做了，都得以倖免。鹿王自身

【English Translation】 He threw the soldiers' lives into the river, letting them drink from the downstream, causing the entire army to become drunk.

Bianniji Zhiman (邊際智滿):

Miaozong (妙宗) explains: 'Reaching the source of ignorance (wuming, 無明), arriving at the edge of all dharmas (zhufa, 諸法), is called Bianniji Zhiman.' This is an inconceivable expedient wisdom. Now I offer a different perspective, taking 'reaching the source and edge of ignorance' as a phrase. Although slightly different, the general meaning is the same.

The Eight Recollections:

1. Recollection of the Buddha (nianfo, 唸佛); 2. Recollection of the Dharma (nianfa, 念法); 3. Recollection of the Sangha (nianseng, 念僧); 4. Recollection of morality (nianjie, 念戒); 5. Recollection of generosity (nianshe, 念舍); 6. Recollection of the devas (niantian, 念天); 7. Recollection of breathing (nian rucuxi, 念入出息); 8. Recollection of death (niansi, 念死).

Diyi (狄邑) could not be conquered:

Tian Dan (田單) was about to attack Diyi, and went to see Lu Zhonglian (魯仲連). Lu Zhonglian said, 'General, you will not be able to conquer Diyi.' Tian Dan attacked Diyi for three months without success, so he asked Lu Zhonglian. Lu Zhonglian said, 'When you were in Jimo (即墨), you sat weaving baskets and stood holding a hoe, setting an example for the soldiers. At that time, you had the determination to die, and the soldiers had no desire to live, so you were able to defeat the Yan state (燕國). Now you have the offerings of Yeyi (夜邑) in the east and the entertainment on the Zi River (淄水) in the west, wearing a gold belt and galloping between the Zi and Mian Rivers (澠水), only thinking about enjoying life and having no determination to die, so you cannot win.'

Unable to take Hebei (河北) with the power of the empire:

Shenyao (神堯), that is, Emperor Gaozu of Tang (唐高祖). He seized the empire with a small army. When it was passed down to Emperor Daizong (代宗), Hebei rebelled and could not be pacified. Therefore, it is said that Hebei could not be taken with the power of the empire, meaning that indulgence and compromise lead to inaction.

Offering oneself to feed a tiger:

In the past, there was a Bodhisattva named Shixin (逝心), who lived in the mountains and marshes for a long time, concentrating on practicing the Dharma. He searched for wild fruits to eat, and on the road he encountered a lactating tiger who, lacking food, wanted to eat her cubs. The Bodhisattva felt compassion and looked around for something to feed the tiger, so he threw himself to the tiger.

Broken-backed but whole deer:

In the past, the Bodhisattva was a deer king, universally protecting the deer herd. The herdsman reported this to the king, who led soldiers to encircle and force the deer herd. The deer king, with tears in his eyes, said to the deer herd, 'I will sacrifice my life to save you little ones.' The deer king went to the net, lowered his front legs, and said, 'When I jump up, you jump out.' The deer herd did as the deer king said, and they were all spared. The deer king himself

---

肉決裂。血流滿地。

碎形飯民

昔有饑世。菩薩化為大魚。令諸饑民割肉食之。謂諸人言。汝但勿斷吾命。若斷命者。身肉腐爛。難久濟爾。不斷命者。吾肉久存。可濟爾等至禾熟時也。

△卷第二

南洲三事勝

一斷淫力。二念力。三精進力。一云三佛皆生此故。

五十學易

子曰假我數年。五十以學易。可以無大過矣。注云五十字似是卒字。蓋孔子此時年已六十。

佛性種子

佛性雖含靈普具。繇戒發生。亦可稱種子。如佛種從緣起是也。

地不相應

華嚴化樂不說。此經說。華嚴普光明殿說十忍。此經二禪中說。

前後異席定地參差

華嚴再會普光說十定。先地而後定。此經他化天說十定。先定而後地。

南中三教同異

南中諸師也。彼無漸教。以央掘六年即說大故。歸不定。今不為此。以唯為大士。

境本定身

境本定者。不變不動也。什迦已證三身。重複現起報身。舍那說戒。而應身什迦受戒。則與此經舍那說什迦受不相違背(什。疑釋。存考)。

八自在我

一能示一身多身數如微塵。二以塵身滿大千界。三以大身輕舉遠到。四現無量常居一國。五諸根互用。六得一切法如無

【現代漢語翻譯】 現代漢語譯本 肉被割裂，鮮血流滿地。

碎形飯民

過去有一個饑荒的時代，一位菩薩化身為一條大魚，讓那些飢餓的百姓割食它的肉。菩薩對眾人說：『你們只要不取我的性命，如果取了我的性命，我的肉身就會腐爛，難以長久地救濟你們。如果不取我的性命，我的肉就能長久儲存，可以救濟你們直到莊稼成熟的時候。』

△卷第二

南洲三事勝

一是斷除淫慾的力量，二是念誦的力量，三是精進的力量。有人說，這是因為三世諸佛都出生在這裡的緣故。

五十學易

孔子說：『如果給我幾年時間，五十歲時學習《易經》，就可以沒有大的過錯了。』 註解說，『五十』的『十』字，似乎是『卒』字。大概孔子這個時候年齡已經六十歲了。

佛性種子

佛性雖然包含靈性，普遍具備，但要通過持戒才能發生。也可以稱之為種子，就像佛種從因緣而生起一樣。

地不相應

《華嚴經》中沒有講化樂，而這部經講了。《華嚴經》在普光明殿講了十忍，而這部經在二禪中講。

前後異席定地參差

《華嚴經》再次在普光殿講了十定，先講地，后講定。這部經在他化自在天講了十定，先講定，后講地。

南中三教同異

南中的諸位法師也這樣認為。他們沒有漸教，因為央掘摩羅六年就說了大法的緣故，歸屬不定。現在不這樣認為，因為只為大士說法。

境本定身

境本定，指的是不變不動。釋迦牟尼佛(Shakyamuni)已經證得三身，重複顯現報身。毗盧遮那佛(Vairocana)說戒，而應身釋迦牟尼佛(Shakyamuni)受戒，那麼就與這部經中毗盧遮那佛(Vairocana)說戒，釋迦牟尼佛(Shakyamuni)受戒不相違背。（什，疑是釋，有待考證）。

八自在

一、能夠示現一身為多身，數量如微塵。二、以微塵身充滿大千世界。三、以大身輕舉遠到。四、顯現無量身常居一國。五、諸根互相作用。六、得到一切法如同沒有一樣。

【English Translation】 English version Flesh torn apart. Blood flowing all over the ground.

Fragmented Flesh for the People

In the past, there was a time of famine. A Bodhisattva transformed into a large fish, allowing the starving people to cut and eat its flesh. The Bodhisattva said to the people, 'Just do not take my life. If you take my life, my body will rot and it will be difficult to sustain you for long. If you do not take my life, my flesh will last long and can sustain you until the time of the harvest.'

△ Volume 2

Three Superiorities of Jambudvipa (Southern Continent)

First, the power to cut off lust. Second, the power of mindfulness. Third, the power of diligence. One explanation is that all Buddhas of the three times are born here.

Learning the Yi at Fifty

Confucius said, 'If I were granted a few more years, and I studied the Yi (I Ching, Book of Changes) at fifty, I could be without great faults.' The commentary says that the character 'ten' in 'fifty' seems to be the character 'death'. Probably Confucius was already sixty years old at this time.

Buddha-nature Seed

Although Buddha-nature contains spirituality and is universally present, it arises from upholding precepts. It can also be called a seed, just as the Buddha-seed arises from conditions.

Grounds Not Corresponding

The Avatamsaka Sutra (Flower Garland Sutra) does not speak of transformation and joy, but this sutra does. The Avatamsaka Sutra speaks of the Ten Tolerances in the Universal Light Hall, while this sutra speaks of them in the Second Dhyana (meditative state).

Differences in Seating Order Before and After

The Avatamsaka Sutra again speaks of the Ten Samadhis (states of meditative absorption) in the Universal Light Hall, first speaking of the grounds and then the samadhis. This sutra speaks of the Ten Samadhis in the Paranirmita-vasavartin Heaven (Heaven of Freely Enjoying Things Created by Others), first speaking of the samadhis and then the grounds.

Similarities and Differences of the Three Teachings in the South

The various teachers in the South also think this way. They do not have gradual teachings, because Angulimala (Finger Necklace) spoke the great Dharma after six years, so the affiliation is uncertain. We do not think this way now, because it is only for Bodhisattvas.

The Realm is Fundamentally the Fixed Body

The realm being fundamentally fixed refers to being unchanging and unmoving. Shakyamuni Buddha (Shakyamuni) has already attained the Trikaya (three bodies of a Buddha), and repeatedly manifests the Sambhogakaya (reward body). Vairocana Buddha (Vairocana) speaks the precepts, while the Nirmanakaya (transformation body) Shakyamuni Buddha (Shakyamuni) receives the precepts, so there is no contradiction between Vairocana Buddha (Vairocana) speaking the precepts and Shakyamuni Buddha (Shakyamuni) receiving the precepts in this sutra. ('Shi' is suspected to be 'Shi', pending further investigation).

Eight Sovereignties

First, the ability to manifest one body as many bodies, as numerous as dust motes. Second, to fill the great thousand world with bodies as small as dust motes. Third, to lift up a large body lightly and travel far. Fourth, to manifest limitless bodies and constantly reside in one country. Fifth, the mutual functioning of the sense faculties. Sixth, to attain all dharmas as if they were nothing.

---

想。七說一偈經無量劫。八身如虛空。存沒隨宜不窮。

青帝慈仁

春屬東方。其色青。主春生者名為青帝。

越人神聖

扁鵲。春秋時渤海郡人。姓秦。名越人。神聖者。醫經云。望顏色而知之謂神。聞聲而知之謂聖。問證而知之謂工。切脈而知之謂巧。

有山從四方來

涅槃云。如我昔告波斯匿王。有四大山從四方來。欲害人民。王設何計。王言世尊。設有此來。無逃避處。唯當專心持戒佈施。我即贊言善哉大王。我說四山。即是眾生生老病死。

羅剎乞浮囊

涅槃云。如世有人慾渡大海。得一浮囊。專心保守。有羅剎言。如是浮囊。可全乞我。彼人不從。乞半。乞如手許。乞如指許。乞一微塵許。皆不從之。比丘保守凈戒浮囊亦復如是。乃至不與煩惱羅剎一微塵許破戒因緣。若有少損。則不能渡生死大海。

遮難重詢

來受具足戒者。先問十三重難。十六輕遮。無者方授。

放下屠刀

涅槃云。波羅奈國有屠兒名曰廣額。于日日中殺無量羊。見舍利弗。迴心受戒。放下屠刀。自言我是千佛一數。

毀訾不輕

常不輕菩薩見諸四眾常語之言。我不輕於汝。汝等皆當作佛。諸人聞已。輕毀罵詈。以是因緣。墮阿鼻獄。

【現代漢語翻譯】 現代漢語譯本 『想』。七說一偈經無量劫。八身如虛空。存沒隨宜不窮。

青帝慈仁

春屬東方。其色青。主春生者名為青帝（掌管春季的神）。

越人神聖

扁鵲（名醫）。春秋時渤海郡人。姓秦。名越人。神聖者。醫經云。望顏色而知之謂神。聞聲而知之謂聖。問證而知之謂工。切脈而知之謂巧。

有山從四方來

《涅槃經》云。如我昔告波斯匿王（Prasenajit，古印度拘薩羅國國王）。有四大山從四方來。欲害人民。王設何計。王言世尊。設有此來。無逃避處。唯當專心持戒佈施。我即贊言善哉大王。我說四山。即是眾生生老病死。

羅剎乞浮囊

《涅槃經》云。如世有人慾渡大海。得一浮囊。專心保守。有羅剎（Rakshasa，惡鬼）言。如是浮囊。可全乞我。彼人不從。乞半。乞如手許。乞如指許。乞一微塵許。皆不從之。比丘（Bhiksu，佛教出家男眾）保守凈戒浮囊亦復如是。乃至不與煩惱羅剎一微塵許破戒因緣。若有少損。則不能渡生死大海。

遮難重詢

來受具足戒者。先問十三重難。十六輕遮。無者方授。

放下屠刀

《涅槃經》云。波羅奈國（Varanasi，古印度城市）有屠兒名曰廣額。于日日中殺無量羊。見舍利弗（Sariputra，佛陀十大弟子之一）。迴心受戒。放下屠刀。自言我是千佛一數。

毀訾不輕

常不輕菩薩（Sadaparibhuta，一位菩薩的名字）見諸四眾常語之言。我不輕於汝。汝等皆當作佛。諸人聞已。輕毀罵詈。以是因緣。墮阿鼻獄（Avici，佛教中的最下層地獄）。

【English Translation】 English version 'Thought'. Seven say a verse of scripture for immeasurable kalpas (aeons). Eight, the body is like empty space. Existence and non-existence follow circumstances without end.

The Azure Emperor's Kindness

Spring belongs to the East. Its color is azure. The one who governs spring and birth is called the Azure Emperor (the god of spring).

The Divine Physician of Yue

Bian Que (a famous doctor). He was from Bohai Commandery during the Spring and Autumn period. His surname was Qin, and his name was Yueren. 'Divine and Sage' means, according to medical texts: to know by observing the complexion is called 'divine'; to know by hearing the voice is called 'sage'; to know by asking about symptoms is called 'skilled'; to know by feeling the pulse is called 'clever'.

Mountains Coming from the Four Directions

The Nirvana Sutra says: 'As I once told King Prasenajit (King of Kosala in ancient India), if four great mountains were to come from the four directions, intending to harm the people, what plan would the king devise?' The king said, 'World Honored One, if such a thing were to happen, there would be no place to escape. One could only single-mindedly uphold the precepts and practice giving.' I then praised him, saying, 'Excellent, Great King! The four mountains I spoke of are the birth, old age, sickness, and death of sentient beings.'

A Rakshasa Begging for a Raft

The Nirvana Sutra says: 'Suppose there is someone who wants to cross the great ocean and obtains a raft, which they carefully protect. A Rakshasa (a type of demon) says, 'Please give me this raft entirely.' The person refuses. The Rakshasa begs for half, for as much as a hand, for as much as a finger, for as much as a speck of dust. The person still refuses. A Bhiksu (Buddhist monk) guarding the raft of pure precepts is also like this, not giving even a speck of dust of the causes of breaking the precepts to the Rakshasa of afflictions. If there is even a slight loss, they will not be able to cross the ocean of birth and death.'

Repeated Inquiry of Impediments

Those who come to receive the full precepts are first asked about the thirteen major impediments and the sixteen minor obstructions. Only those without these are then given the precepts.

Laying Down the Butcher Knife

The Nirvana Sutra says: 'In the country of Varanasi (an ancient city in India), there was a butcher named Broad Forehead. Every day, he killed countless sheep. Upon seeing Sariputra (one of the Buddha's ten great disciples), he repented and received the precepts, laying down his butcher knife. He declared, 'I am one of the thousand Buddhas.'

Scornful Disparagement

The Bodhisattva Sadaparibhuta (a bodhisattva's name), upon seeing the four assemblies, would always say, 'I dare not despise you, for you will all become Buddhas.' Upon hearing this, people would scorn and revile him. Because of this cause and condition, they fell into Avici (the lowest level of hell).

---

奉養無方

禮記曰。事親有隱而無犯。左右就養無方。無方者。在在處處時時刻刻皆當奉養。有何方所。

簡在

書曰。惟簡在上帝之心(簡。閱也。人有善。簡閱于天心也)。

冥加

孝衡云。加護有二種。一顯加。謂現身語贊。印其所作。二冥加。謂潛垂覆攝。不現身語。

[目*焱]魔救父

睒魔王子父有疚。醫謂唯人目可許。遂割目救父。

慈心代苦

慈心童子偶斷母發一莖。墮火輪地獄。見諸罪者受苦無量。即立誓言。彼之所受。我悉代之。發是誓已。火輪即滅。

曾參閔損

孟子曰。曾子養曾晰。必有酒肉。將徹。必請所與。問有餘。必曰有。曾晰死。曾元養曾子。必有酒肉。將徹。不請所與。問有餘。曰。無矣。將以復進也。此所謂養口體者也。若曾子。則可謂養志。閔損。字子騫。早喪母。父娶後妻。生二子。衣以綿絮。衣損以蘆花。父令損御車。體寒失靷。父察知之。欲出後母。損曰。母在一子寒。母去三子單。母聞悔改。

大舜萊子

虞舜。父頑母嚚象傲。克諧以孝。蒸蒸又。不格奸。老萊子孝奉二親。行年七十。恐親以老為憂。乃身著五色斑斕之衣。作嬰兒戲。嘗取水上堂。詐跌仆地。為小兒啼。弄雛

于親側。欲親之喜。忘其老也。

文王薛包

文王之為世子。朝于王季日三。雞初鳴。至寢門外。問內侍曰。今日安否何如。內豎曰安。文王乃喜。及日中又至亦如之。及暮又至亦如之。其有不安。文王色憂。行不能正履。

○薛包好學篤行。父娶後妻。憎包。分出之。包日夜號泣。不能去。至被毆杖。不得已。廬于舍外。旦入而灑掃。父怒。又逐之。乃廬于里門。晨昏不廢。積歲余。父母慚而還之。

贊孝

仲尼曰。先王有至總要道以順天下。民用和睦。上下無怨。又曰。甚哉孝之大也。聖人之德。又何以加於孝乎。

性命孝悌為一事

論語云。夫子言性。不可得而問也。命者夫子所罕言也。然堯舜之道。孝悌而已矣。性命之外無孝悌也。

四境

孝衡云。父母有生育之恩。故須孝順。師僧有訓導之恩。故順孝順。三寶有拔濟之恩。故須孝順。至道之法。真如法性也。離過契合。故名孝順。故開四境。今不用。

下氣怡聲

內則曰。父母有過。下氣怡色。柔聲以諫。諫若不入。起敬起孝。

定省周旋

曲禮曰。凡為人子之禮。冬溫而夏清。昏定而晨省。

深愛

曲禮曰。孝子之有深愛者。必有和氣。有和氣者。必有

【現代漢語翻譯】 現代漢語譯本 在親人身邊。希望親人喜悅，忘記自己的衰老。

文王薛包

文王作為世子的時候，每天三次去拜見王季。雞剛開始鳴叫，就到達寢宮門外，詢問內侍說：『今天（父親）安好嗎？怎麼樣？』內侍回答說『安好』，文王就高興。到中午又去，也像這樣。到晚上又去，也像這樣。如果（父親）有不適，文王臉色憂愁，走路都不能擺正鞋子。

薛包好學而且注重實踐。父親娶了後妻，厭惡薛包，要把他分出去。薛包日夜號哭，不肯離開。甚至被毆打，不得已，就在家舍外面搭個小屋居住。早晨進入家中灑掃。父親發怒，又驅逐他。薛包就在里門外搭個小屋居住，早晚的禮節都不廢棄。積累一年多，父母感到慚愧，就把他叫了回去。

贊孝

仲尼（孔子的字）說：『先王有最重要、最根本的道理來治理天下，民眾因此和睦，上下沒有怨恨。』又說：『孝道是多麼偉大啊！聖人的德行，還有什麼能超過孝道呢？』

性命孝悌為一事

《論語》說：『孔子談論人性，是不能問到的。』命運，孔子也很少談到。然而堯舜之道，就是孝順父母、友愛兄弟罷了。性命之外沒有孝悌。

四境

《孝衡》說：『父母有生育的恩德，所以必須孝順。師僧有訓導的恩德，所以要順從孝順。三寶（佛、法、僧）有拔濟的恩德，所以必須孝順。』至高的道理，就是真如法性。遠離過失，契合真理，所以名叫孝順。所以開四境，現在不用。

下氣怡聲

《內則》說：『父母有過錯，要和顏悅色，用柔和的聲音勸諫。勸諫如果不被採納，更加恭敬，更加孝順。』

定省周旋

《曲禮》說：『做子女的禮節，冬天要讓父母感到溫暖，夏天要讓父母感到涼爽，晚上要安排父母安寢，早晨要問候父母安好。』

深愛

《曲禮》說：『孝子有深深的愛，一定有和悅的氣色；有和悅的氣色，一定有容易相處的美德。

【English Translation】 English version Being by the side of one's parents, desiring their happiness, forgetting one's own old age.

King Wen and Xue Bao

When King Wen was the heir apparent, he paid respects to Wang Ji (King Wen's father) three times a day. At the first crow of the rooster, he would arrive outside the sleeping quarters and ask the inner attendant: 'Is (father) well today? How is he?' If the attendant replied 'He is well,' King Wen would be pleased. He would return at midday and again in the evening, repeating the same inquiry. If (his father) was unwell, King Wen's face would show worry, and he could not walk steadily.

Xue Bao loved learning and emphasized practice. His father took a second wife, who disliked Xue Bao and wanted him separated from the family. Xue Bao wept day and night, refusing to leave. He was even beaten. Forced to leave, he built a hut outside the family home. In the morning, he would enter the house to sweep and clean. His father, angered, drove him away again. Xue Bao then built a hut outside the village gate, never neglecting his morning and evening duties. After more than a year, his parents felt ashamed and called him back.

Praising Filial Piety

Zhongni (Confucius's courtesy name) said: 'The former kings had the most important and fundamental principles to govern the world, so the people lived in harmony, and there was no resentment between superiors and inferiors.' He also said: 'How great is filial piety! What virtue of a sage can surpass filial piety?'

Nature, Destiny, Filial Piety, and Brotherly Love as One Matter

The Analects says: 'The Master (Confucius) spoke of human nature, which cannot be inquired into.' Destiny was also rarely mentioned by the Master. However, the Way of Yao and Shun (legendary sage rulers) was simply filial piety and brotherly love. Outside of nature and destiny, there is no filial piety and brotherly love.

Four Realms

Xiao Heng says: 'Parents have the kindness of giving birth, so one must be filial. Teachers and monks have the kindness of instruction, so one must be obedient and filial. The Three Jewels (Buddha, Dharma, Sangha) have the kindness of saving and helping, so one must be filial.' The ultimate principle is the true suchness of Dharma-nature. Separating from faults and uniting with truth is called filial piety. Therefore, the four realms are opened, but are not used now.

Lowering One's Qi and Pleasing Voice

Neize says: 'If parents have faults, one should lower one's qi (energy, temper), have a pleasant expression, and advise them with a gentle voice. If the advice is not accepted, one should be even more respectful and filial.'

Settling and Inquiring

Quli says: 'The proper conduct for a child is to keep parents warm in winter and cool in summer, to arrange their rest in the evening and inquire after their well-being in the morning.'

Deep Love

Quli says: 'A filial child who has deep love must have a harmonious countenance; one who has a harmonious countenance must have a virtue that is easy to get along with.'

---

愉色。有愉色者。必有婉容。

終慕

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。子于大舜見之矣。

恐辱其親

樂正子春曰。一舉足而不敢忘父母。一出言而不敢忘父母。是故惡言不出于口。忿言不反於身。不辱其身。不羞其親。可謂孝矣。

思顯其親

孔子曰。立身行道。揚名於後世。以顯父母。孝之終也。

拾椹回兇

漢蔡順。少孤養母。值王莽亂。天下大荒。順拾桑椹。赤黑二器盛之。赤眉賊見而問之。順曰。黑者奉母。赤者自食。賊乃感悟。

舍肉悟主

左傳。鄭莊公怨其母姜氏。幽置之。誓曰。不及黃泉。無相見也。穎考叔見莊公。公賜之食。食舍肉。公問之。對曰。小人有母。皆嘗小人之食。未嘗君之食。請以遺之。公曰。爾有母遺。我獨無也。曰。何謂也。公語之故。且告之悔。對曰。君何患焉。若掘地及泉。隧而相見。其誰曰不然。公從之。遂為母子如初。

△卷第三

命根

唯識開蒙云。云何為命根。答。依業所引第八種子。連持色心不斷功能。假立命根。

取長陵土

漢文帝時。人有盜高廟座前玉環。張釋之奏當棄

【現代漢語翻譯】 現代漢語譯本 愉悅的容色。擁有愉悅容色的人，必定有溫婉美好的儀容。

終身仰慕

孟子說：『人在年少時仰慕父母，懂得愛慕美色時就仰慕年輕美貌的女子，有了妻子就仰慕妻子，做官就仰慕君王。如果得不到君王的賞識，內心就焦躁不安。』最偉大的孝道是終身仰慕父母。五十歲還仰慕父母的人，在虞舜（Da Shun）身上可以見到。

恐怕羞辱雙親

樂正子春說：『一抬腳不敢忘記父母，一出口不敢忘記父母。因此，惡毒的言語不從口中說出，憤怒的言語也不會回到自己身上。不羞辱自己的身體，不使父母蒙羞，就可以稱作孝順了。』

想著顯耀雙親

孔子說：『樹立德行，遵循正道，將名聲傳揚於後世，以此來顯耀父母，這就是孝道的最終目標。』

拾桑椹免禍

漢朝的蔡順，年少時就成了孤兒，奉養母親。正趕上王莽作亂，天下大饑荒。蔡順拾取桑椹，用紅色和黑色的器皿分別盛放。赤眉軍的賊寇看見了就問他。蔡順說：『黑色的用來奉養母親，紅色的自己吃。』賊寇聽了，深受感動。

舍肉感動君主

《左傳》記載，鄭莊公怨恨他的母親姜氏，把她幽禁起來，發誓說：『不到黃泉（地下），決不相見。』穎考叔拜見莊公，莊公賜給他食物。穎考叔把肉留了下來。莊公問他原因。他回答說：『小人有個母親，一直吃我吃的食物，沒吃過您賞賜的食物，請允許我把肉送給她。』莊公說：『你有母親可以送食物，難道我就沒有嗎？』穎考叔問：『您這話是什麼意思？』莊公把事情的緣由告訴了他，並且說了自己很後悔。穎考叔回答說：『您有什麼可擔心的呢？如果挖地挖到泉水，在隧道里相見，誰又能說不可以呢？』莊公聽從了他的建議，於是母子關係恢復如初。

第三卷

命根

《唯識開蒙》中說：『什麼是命根？』回答說：『依靠業力所牽引的第八識（Alaya-vijnana）的種子，持續不斷地維持色身和心識，這種功能假名為命根。』

取長陵土

漢文帝時，有人偷盜了高廟座位前的玉環。張釋之奏請判處棄市之刑。

【English Translation】 English version Pleasing countenance. One who has a pleasing countenance must have a gentle and beautiful appearance.

Enduring Admiration

Mencius said, 'In youth, people admire their parents; when they understand the attraction of beauty, they admire young and beautiful women; when they have wives, they admire their wives; when they become officials, they admire their ruler. If they do not gain favor with their ruler, they are anxious.' The greatest filial piety is to admire one's parents throughout life. Those who admire their parents even at fifty can be seen in Da Shun (Great Shun).

Fearing to Disgrace Their Parents

Lezheng Zichun said, 'With every step, one should not forget one's parents; with every word, one should not forget one's parents. Therefore, malicious words should not come from the mouth, and angry words should not return to oneself. Not disgracing oneself and not shaming one's parents can be called filial piety.'

Thinking of Glorifying Their Parents

Confucius said, 'Establishing oneself in virtue, following the right path, and spreading one's name to later generations to glorify one's parents is the ultimate goal of filial piety.'

Picking Mulberries Averts Disaster

During the Han Dynasty, Cai Shun was orphaned at a young age and cared for his mother. During the rebellion of Wang Mang, there was a great famine throughout the land. Cai Shun picked mulberries and placed them in separate red and black containers. The Red Eyebrow rebels saw him and asked him why. Cai Shun said, 'The black ones are for my mother, and the red ones are for myself.' The rebels were deeply moved.

Sharing Meat Moves the Ruler

The Zuo Zhuan (Zuo Commentary) records that Duke Zhuang of Zheng resented his mother, Jiang, and confined her, vowing, 'I will not see her until we reach the Yellow Springs (underground).' Ying Kaoshu visited Duke Zhuang, and the Duke gave him food. Ying Kaoshu saved the meat. The Duke asked him why. He replied, 'I have a mother who always eats my food but has never tasted your food. Please allow me to give the meat to her.' The Duke said, 'You have a mother to give food to; do I not have one?' Ying Kaoshu asked, 'What do you mean?' The Duke told him the reason and expressed his regret. Ying Kaoshu replied, 'What do you have to worry about? If you dig the ground until you reach the spring, and meet in the tunnel, who can say it is not allowed?' The Duke followed his advice, and the relationship between mother and son was restored as before.

Volume Three

Life-force

The Vijnaptimatrata-siddhi Shastra (Treatise on the Establishment of Consciousness-only) says, 'What is the life-force (jīvita-indriya)?' The answer is, 'Relying on the seed of the eighth consciousness (Alaya-vijnana) drawn by karma, continuously maintaining the function of the physical body (rupa) and mind (citta), this function is provisionally called the life-force.'

Taking Earth from Changling

During the reign of Emperor Wen of the Han Dynasty, someone stole a jade ring from the seat in front of the Gao Temple. Zhang Shizhi requested that he be sentenced to public execution.

---

市。上欲致之族。釋之言法如是足也。今盜宗廟器而族。假令愚民取長陵一抔土。陛下且何以加其法乎。高帝墓曰長陵。

結草護戒

昔佛在世。有諸比丘為賊劫掠。恐其追獲。以草系之。佛制比丘不壞生草。繇此安坐不敢動作。王過見之。乃得解釋。

折柳諫君

宋程頤為崇正殿說書。哲宗戲折柳枝。頤諫曰。方春發生。不可無故摧折。

舜誅四兇

書云。舜流共工於幽州。放歡兜于崇山。竄三苗於三危。殛鯀于羽山。四罪而天下咸服。

周公戮逆

周公居冢宰。以成王年幼。代王當國。南面負扆以朝諸侯。管叔蔡叔霍叔(皆文王子)流言曰。公將不利於孺子。奄君武庚與管叔等同反。周公乃作大誥。奉王命討武庚管叔誅之。

斷死流涕

梁武帝斷重罪。則終日不懌。或謀反事覺。亦泣而宥之。

三覆行刑

唐太宗謂侍臣曰。朕以死刑至重。故令臨刑三覆奏。無疑。然後行刑。

物誠何罪

齊宣王坐于堂上。有牽牛而過堂下者。王見之。曰牛何之。對曰將以釁鐘。王曰舍之。吾不忍其觳觫。若無罪而就死地。

神享克誠

書曰。神無常享。享于克誠。

孔甘蔬水

孔子曰。飯蔬食飲水。曲肱而枕

【現代漢語翻譯】 現代漢語譯本 市（集市）。皇上想要誅滅他的家族。釋之（人名）說法律如果這樣就足夠了。現在有人盜竊宗廟的器物而被誅滅家族，假如愚昧的百姓取了長陵（高帝劉邦的陵墓）上的一捧土，陛下又將用什麼刑罰來加罪於他呢？高帝的墓叫做長陵。

結草護戒 過去佛陀在世的時候，有一些比丘（佛教出家人）被盜賊劫掠，（盜賊）恐怕他們追趕上來，用草捆綁他們。佛陀制定戒律，比丘不能破壞生長的草木。因此（比丘們）安穩地坐著不敢動彈。國王路過看見了他們，才得以解救。

折柳諫君 宋朝的程頤（人名）在崇正殿擔任說書官。哲宗（皇帝名）戲耍折斷柳樹枝。程頤勸諫說，正當春天萬物生長的時候，不可以無緣無故地摧折。

舜誅四兇 《尚書》記載，舜（人名，古代部落聯盟首領）流放共工（人名）到幽州，放逐歡兜（人名）到崇山，遷徙三苗（古代部族名）到三危山，誅殺鯀（人名）在羽山。懲罰了這四個罪人，天下就都順服了。

周公戮逆 周公（人名）擔任冢宰，因為成王（周朝的第二位國王）年幼，代替成王處理國家政事，面朝南背靠屏風來朝見諸侯。管叔、蔡叔、霍叔（都是周文王的兒子）散佈謠言說，周公將要對年幼的君王不利。奄國的君主武庚與管叔等人一同反叛。周公於是寫作《大誥》，奉成王的命令討伐武庚、管叔並誅殺了他們。

斷死流涕 梁武帝（皇帝名）判決重罪案件時，總是整天不高興。有時謀反的事情被發覺，也哭泣著寬恕他們。

三覆行刑 唐太宗（皇帝名）對侍臣說，朕認為死刑非常重要，所以下令臨刑前要經過三次複審，確認沒有疑問，然後才執行刑罰。

物誠何罪 齊宣王（皇帝名）坐在殿堂上，有人牽著牛從殿堂下經過。宣王看見了，問（左右）說：『把牛牽到哪裡去？』（左右）回答說：『將要用它來祭鐘。』宣王說：『放了它吧，我不忍心看到它恐懼發抖的樣子，好像沒有罪過卻要走向死亡之地。』

神享克誠 《尚書》說，神沒有固定的享祭對象，只享用真誠的祭祀。

孔甘蔬水 孔子說，吃粗糧，喝白水，彎著胳膊當枕頭

【English Translation】 English version Shi (market). The emperor wanted to exterminate his clan. Shi Zhi (personal name) said that the law was sufficient as it was. Now, someone steals the utensils of the ancestral temple and is exterminated. If an ignorant commoner takes a handful of soil from Changling (Emperor Gaozu Liu Bang's tomb), what punishment would Your Majesty inflict upon him? Emperor Gaozu's tomb is called Changling.

Tying Grass to Protect the Precepts In the past, when the Buddha was in the world, some Bhikkhus (Buddhist monks) were robbed by thieves. Fearing that they would be pursued and caught, (the thieves) tied them up with grass. The Buddha established a precept that Bhikkhus should not destroy living grass. Therefore, (the Bhikkhus) sat still and dared not move. The king passed by and saw them, and they were rescued.

Breaking a Willow Branch to Admonish the Ruler During the Song Dynasty, Cheng Yi (personal name) served as a lecturer in the Chongzheng Hall. Emperor Zhezong (emperor's name) playfully broke a willow branch. Cheng Yi admonished him, saying that it was spring, a time of growth, and it was not right to break it without reason.

Shun Punishing the Four Evildoers The Book of Documents records that Shun (personal name, ancient tribal alliance leader) exiled Gonggong (personal name) to Youzhou, banished Huandou (personal name) to Chongshan, relocated the Sanmiao (ancient tribe name) to Sanwei Mountain, and executed Gun (personal name) at Yushan. With these four criminals punished, the world was at peace.

The Duke of Zhou Slaying the Rebellious The Duke of Zhou (personal name) served as the Grand Protector. Because King Cheng (the second king of the Zhou Dynasty) was young, he acted as king and faced south with a screen behind him to receive the homage of the feudal lords. Guan Shu, Cai Shu, and Huo Shu (all sons of King Wen) spread rumors, saying that the Duke of Zhou was plotting against the young king. The ruler of Yan, Wu Geng, rebelled together with Guan Shu and others. The Duke of Zhou then wrote the 'Great Announcement,' and, on the orders of King Cheng, attacked Wu Geng and Guan Shu and executed them.

Weeping After Sentencing to Death When Emperor Wu of Liang (emperor's name) sentenced people to death for serious crimes, he was always unhappy all day long. Sometimes, when plots of rebellion were discovered, he would weep and pardon them.

Three Reviews Before Execution Emperor Taizong of Tang (emperor's name) said to his attendants, 'I consider the death penalty to be extremely important, so I have ordered that there be three reviews before execution, to ensure there is no doubt, and then the execution is carried out.'

What Crime Has the Object Committed? King Xuan of Qi (emperor's name) was sitting in the hall when someone led an ox past the hall. King Xuan saw it and asked (his attendants), 'Where are you taking the ox?' (His attendants) replied, 'We are going to use it to consecrate a bell.' King Xuan said, 'Release it. I cannot bear to see it trembling with fear, as if it were innocent but about to be led to its death.'

The Spirits Enjoy Sincerity The Book of Documents says, 'The spirits have no fixed offerings; they only enjoy sincere sacrifices.'

Confucius Finds Delight in Vegetables and Water Confucius said, 'To eat coarse rice, drink water, and use one's bent arm as a pillow'

---

之。樂亦在其中矣。不義而富且貴。於我如浮雲。

面為犧牲

梁天監十六年四月。詔以宗廟用牲牢。有累冥道。宜皆以面為之。

像人以葬

孔子曰。始作俑者。其無後乎。為其像人而用之也。

虎北渡河

漢劉昆為弘農太守。先是肴澠驛道多虎。行旅不通。昆為政三年。仁化大行。虎皆負子渡河。

鱷魚遠徙

韓文公知潮州。州有鱷魚為害。公作文祭而遣之。魚遂遠去。

捕蝗斬蛟

唐開元間。山東大蝗。姚崇奏遣捕而瘞之。盧懷慎以為殺蝗太多。恐傷和氣。姚崇曰。昔楚莊吞蛭而愈疾。叔敖殺蛇而致福。奈何不忍于蝗。而忍人之饑死乎。若使殺蝗有禍。崇請當之。周處不修細行。州里患之。慨然有改勵之志。謂父老曰。今時稔歲豐。何為不樂。父老曰。三害未除。何樂之有。處曰。何為三害。曰。南山白額猛虎。長橋下蛟。並子為三害。處曰。吾能除之。乃入山射殺虎。投水搏殺蛟。遂勵志好學。心存義烈。言必忠信克己。期年。州縣交辟。

聲聞三篇

說極重過犯僧殘篇。說次重罪犯波逸篇。說輕罪犯惡作篇。

有譽不有毀過仁不過義

孔子曰。吾之於人也。誰毀誰譽。如有所譽者。其有所試矣。古云。仁可過也。

{ "translations": [ "現代漢語譯本：\n'樂也在其中了。用不正當的手段獲取財富和地位，對我來說就像是天上的浮雲。'\n\n'用麵粉做成祭祀用的牲畜'\n\n'梁天監十六年四月，皇帝下詔說，宗廟祭祀使用牲畜，會給陰間帶來負擔，應該全部用麵粉來做。'\n\n'用人偶來殉葬'\n\n'孔子說：『最初製作俑的人，恐怕要絕後吧！因為他製作了像人的東西來使用。』'\n\n'老虎向北渡河'\n\n'漢朝劉昆擔任弘農太守時，先前肴山和澠池之間的驛道上有很多老虎，來往的旅客無法通行。劉昆執政三年，仁德教化盛行，老虎都揹著小老虎渡過黃河。'\n\n'鱷魚遠遠遷徙'\n\n'韓愈擔任潮州刺史，潮州有鱷魚為害。韓愈寫了祭文來祭祀並遣送它們，鱷魚就遠遠地離開了。'\n\n'捕捉蝗蟲，斬殺蛟龍'\n\n'唐朝開元年間，山東發生大蝗災。姚崇上奏請求派人捕捉並掩埋蝗蟲。盧懷慎認為殺蝗太多，恐怕會傷了和氣。姚崇說：『過去楚莊王吞下水蛭而治好了病，孫叔敖殺死蛇而得到了福報，怎麼能忍心不殺蝗蟲，而忍心讓人們飢餓而死呢？如果殺蝗蟲會有禍患，我姚崇願意承擔。』周處不注重小節，鄉里人都厭惡他。他慨然立下改變的志向，對父老們說：『現在年成好，收成也好，為什麼不快樂呢？』父老們說：『三害沒有除掉，怎麼能快樂呢？』周處問：『什麼是三害？』父老們說：『南山上的白額猛虎，長橋下的蛟龍，加上你就是三害。』周處說：『我能除掉它們。』於是就進山射殺了老虎，跳入水中搏殺了蛟龍。於是立志好好學習，心中存著道義和節操，說話一定忠誠守信，克制自己。一年後，州縣都來徵召他。'\n\n'聲聞三篇'\n\n'講述極重的過犯的僧殘篇，講述次重的罪過的波逸提篇，講述輕微罪過的惡作篇。'\n\n'有讚揚不一定有詆譭，過分仁慈不如合乎道義'\n\n'孔子說：『我對於別人，誰詆譭我，誰讚揚我？如果有人讚揚我，那一定是因為他考察過我了。』古人說：『仁愛可以過分，但道義不能超越。』", "English version:\n'Joy is also within it. To acquire wealth and status through unjust means is like floating clouds to me.'\n\n'Using dough as sacrificial offerings'\n\n'In the fourth month of the sixteenth year of the Tianjian era of the Liang Dynasty, an edict was issued stating that the use of livestock in ancestral temple sacrifices burdened the underworld, and that all sacrifices should be made of dough instead.'\n\n'Using figurines for burial'\n\n'Confucius said, \'The one who first made burial figurines, will he have no descendants? It is because he made things resembling humans for use.\''\n\n'Tigers crossing the river northward'\n\n'When Liu Kun of the Han Dynasty served as the governor of Hongnong, there were many tigers on the post road between Yao and Mian, making it impassable for travelers. After Liu Kun governed for three years, his benevolent influence prevailed, and the tigers all carried their cubs across the Yellow River northward.'\n\n'Crocodiles migrating far away'\n\n'When Han Yu was the prefect of Chaozhou, crocodiles were a menace in the area. Han Yu wrote a sacrificial text to appease and send them away, and the crocodiles moved far away.'\n\n'Catching locusts and slaying dragons'\n\n'During the Kaiyuan era of the Tang Dynasty, there was a great locust plague in Shandong. Yao Chong requested to send people to catch and bury the locusts. Lu Huaixin thought that killing too many locusts might harm the harmony. Yao Chong said, \'In the past, King Zhuang of Chu swallowed leeches and recovered from his illness, and Sun Shu'ao killed a snake and received blessings. How can we bear not to kill locusts, and bear to let people starve to death? If killing locusts brings misfortune, I, Yao Chong, am willing to bear it.\' Zhou Chu did not pay attention to minor details, and the people in his village disliked him. He resolutely made a commitment to change, saying to the elders, \'Now that the years are good and the harvests are plentiful, why are you not happy?\' The elders said, \'The three scourges have not been removed, how can we be happy?\' Zhou Chu asked, \'What are the three scourges?\' The elders said, \'The white-browed tiger in the southern mountains, the dragon under the long bridge, and you are the three scourges.\' Zhou Chu said, \'I can remove them.\' So he went into the mountains and shot the tiger, and jumped into the water and fought the dragon to the death. Then he resolved to study hard, kept righteousness and integrity in his heart, spoke with loyalty and trustworthiness, and restrained himself. After a year, the prefecture and county both summoned him.'\n\n'Three Chapters on Hearers'\n\n'The Sanghavasesa (referring to the chapter on offenses requiring initial and subsequent meetings of the Sangha) which speaks of extremely serious offenses, the Payantika (referring to the chapter on offenses requiring expiation) which speaks of secondary offenses, and the Dukkata (referring to the chapter on offenses of wrong-doing) which speaks of minor offenses.'\n\n'Having praise does not necessarily mean having slander; excessive kindness is not as good as righteousness'\n\n'Confucius said, \'As for me, regarding others, who slanders me, who praises me? If someone praises me, it must be because he has examined me.\' The ancients said, \'Kindness can be excessive, but righteousness cannot be surpassed.\'" ] }

---

義不可過也。

義同三諫

四分律云。九戒初犯。余至三諫。書云。父母有過。三諫不聽。則號泣而隨之。人臣三諫不聽。則去之。

秦皇賢逐客

秦宗室大臣諫曰。諸侯人來仕者。皆為其主耳。請一切逐之。於是大索逐客。楚人李斯亦在逐中。行且上書曰。臣聞泰山不讓土壤。故能成其大。河海不擇細流。故能就其深。王者不卻眾庶。故能明其德。王乃召李斯復其官。卒用李斯之謀兼天下。

漢主悅智囊

漢鼌錯以才辯得幸。景帝號曰智囊。美其智之廣也。

析石斷命

若比丘犯非梵行。譬如有人刀斷其頭。終不得活。若妄語。譬如大石破為二分。終不還合。

△卷第四

公孤

書曰。太師太傅太保曰三公。少師少傅少保曰三孤。

受孔子戒

元廉希憲。世祖常令受帝師八思馬戒。希憲對曰。臣已受孔子戒。世祖曰。汝孔子亦有戒耶。對曰。為臣當忠為子當孝是也。

常啼

□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□。

律明十過

一顏色惡。二少力。三目視不明。四現瞋恚相。五壞田業資生。六致疾病。七益斗訟。八惡名流佈。九智慧減少。十死墮惡道。

伏地無知

【現代漢語翻譯】 現代漢語譯本：義理不應過分。

義同於三次勸諫

《四分律》中說，前九條戒律初犯時，給予勸誡，最多勸誡三次。《尚書》中說，父母有過錯，勸諫三次不聽從，就要哭泣著跟隨他們。臣子勸諫君王三次不聽從，就應該離去。

秦始皇因賢才而驅逐客卿

秦朝宗室大臣勸諫說：『各國諸侯的人前來做官，都是爲了他們的主子。請把他們全部驅逐。』於是大規模搜捕驅逐客卿，楚國人李斯也在被驅逐之列。李斯將要離開時上書說：『我聽說泰山不拒絕泥土，所以才能成就它的高大；河海不捨棄細小的水流，所以才能成就它的深邃。君王不排斥眾多百姓，所以才能彰明他的德行。』秦王於是召回李斯，恢復了他的官職，最終採納李斯的計謀兼併了天下。

漢景帝喜愛鼌錯的才智

漢朝的鼌錯因為才辯而得到景帝的寵幸，景帝稱他為『智囊』，讚美他的智慧廣博。

析石斷命

如果比丘（bhiksu，佛教出家男眾）犯了非梵行（abrahmacarya，指性行為），譬如有人用刀砍斷了他的頭，終究不能復活。如果妄語，譬如巨大的石頭被劈成兩半，終究不能再合在一起。

△卷第四

公孤

《尚書》中說：太師、太傅、太保稱為三公，少師、少傅、少保稱為三孤。

接受孔子的教誨

元朝的廉希憲，世祖常常讓他接受帝師八思巴（Phags-pa，藏傳佛教薩迦派高僧）的戒律。廉希憲回答說：『我已接受孔子的教誨。』世祖問：『你的孔子也有教誨嗎？』回答說：『做臣子的應當忠誠，做兒子的應當孝順，就是孔子的教誨。』

常啼

（此處原文缺失）

律中說明十種過失

一、容貌醜陋。二、缺少體力。三、視力不好。四、現出嗔怒之相。五、毀壞田地產業，斷絕生活來源。六、導致疾病。七、增加爭鬥訴訟。八、惡名流傳。九、智慧減少。十、死後墮入惡道。

伏倒在地，失去知覺

【English Translation】 English version: Righteousness should not be excessive.

Righteousness is the same as three admonitions.

The Sarvastivada Vinaya says that for the first nine precepts, one should admonish upon the first offense, up to three times. The Book of Documents says that if parents have faults and do not listen after being admonished three times, one should weep and follow them. If a minister admonishes the ruler three times and is not heeded, he should leave.

The Qin Emperor expelled guests due to their talents.

A minister of the Qin imperial clan advised: 'Those who come from the various lords to serve as officials are all for their own lords. Please expel them all.' Thereupon, a large-scale search and expulsion of guests was carried out, and Li Si (a man from Chu) was among those being expelled. As he was about to leave, Li Si submitted a memorial, saying: 'I have heard that Mount Tai does not reject soil, so it can achieve its greatness; the rivers and seas do not reject small streams, so they can achieve their depth. A king does not reject the multitude of people, so he can manifest his virtue.' The Qin king then recalled Li Si, restored his official position, and eventually adopted Li Si's plans to annex the world.

The Han Emperor admired Chao Cuo's wisdom.

Chao Cuo of the Han Dynasty gained favor with Emperor Jing due to his talent and eloquence. Emperor Jing called him 'Wisdom Bag', praising the breadth of his wisdom.

Splitting stone, severing life.

If a bhiksu (Buddhist monk) commits abrahmacarya (non-celibate conduct), it is like someone having his head cut off with a knife, and he will never live again. If one lies, it is like a large stone being split into two halves, and it will never be rejoined.

△ Volume Four

Duke and Orphan

The Book of Documents says: 'Grand Preceptor, Grand Tutor, and Grand Protector are called the Three Dukes; Junior Preceptor, Junior Tutor, and Junior Protector are called the Three Orphans.'

Receiving Confucius's teachings.

Lian Xixian of the Yuan Dynasty was often ordered by Emperor Shizu to receive the precepts of Imperial Preceptor Phags-pa. Lian Xixian replied: 'I have already received Confucius's teachings.' Emperor Shizu asked: 'Does your Confucius also have teachings?' He replied: 'For a minister, one should be loyal; for a son, one should be filial; these are Confucius's teachings.'

Sad-Crying

(Original text missing here)

The Vinaya explains ten faults.

1. Ugly appearance. 2. Lack of physical strength. 3. Poor eyesight. 4. Showing an angry countenance. 5. Destroying fields and property, cutting off the source of livelihood. 6. Causing illness. 7. Increasing strife and litigation. 8. Spreading a bad reputation. 9. Decreasing wisdom. 10. Falling into evil realms after death.

Falling to the ground, unconscious.

---

佛世一羅漢能降龍。后因誤飲如水色酒。醉臥于地。蝦蟆戲于頤側。如來與阿難遊行見之。謂阿難曰。汝識此人否。能降惡龍。今不能搏蝦蟆。酒不可不戒也。

諸戒盡喪

昔有優婆夷。因飲酒醉。鄰有雞至其家。攘而殺之。人為索雞。又從而淫。復妄言不取。為一飲故。五戒盡喪。

牛飲滅宗

商王紂作酒池。一鼓而牛飲者三千人。懸肉為林。男女相逐于其間。終至亡國。

漏言失事

宋寇萊公準。當真宗有疾。事決於後。準以為憂。一日請問曰。皇太子人所屬望。愿陛下思宗廟之重。傳以神器。擇方正大臣羽翼之。丁謂錢惟演乃佞人也。不可以輔少主。帝然之。準密令楊億草表。請太子監國。且欲億輔政。已而準被酒漏言。謂聞之。竟以是罷。

棄酒不棄身

齊桓公飲管仲以酒。仲半棄。公曰。棄酒可乎。仲曰。臣聞飲酒者言失。言失者身棄。臣寧棄酒不棄身也。

末利飲酒

波斯匿王嘗欲殺廚人。時末利后即辦酒肉。沐浴莊嚴。將諸妓女來至王所。王見后飲宴。嗔心乃息。后遣人詐傳王敕。勿殺廚人。明日詣佛懺罪。佛言如是犯者。得大功德。何以故。為利益故。

百拜禍弗侵

樂記曰。先王為酒禮。一獻之禮。賓主百拜

【現代漢語翻譯】 現代漢語譯本 佛世時，有一位羅漢（Arhat，已證得阿羅漢果位的修行者）能夠降伏惡龍。後來因為誤飲了像水一樣的酒，醉倒在地，癩蛤蟆在他臉旁嬉戲。如來（Tathagata，佛陀的稱號）與阿難（Ananda，佛陀的十大弟子之一）看見了，對阿難說：『你認識這個人嗎？他能降伏惡龍，現在卻不能制服癩蛤蟆。酒這種東西，不可不戒啊。』

諸戒盡喪 過去有一位優婆夷（Upasika，在家女居士），因為喝酒喝醉了，鄰居家的雞跑到她家，她就搶過來殺了。別人來向她索要雞，她又與那人行淫。之後又說謊說沒有拿雞。因為一次飲酒的緣故，五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）全部喪失。

牛飲滅宗 商紂王建造酒池，一次擊鼓就有三千人像牛一樣飲酒，懸掛肉類作為樹林，男女在其中追逐嬉戲，最終導致國家滅亡。

漏言失事 宋朝的寇準（Kou Zhun），在真宗（Zhenzong，宋朝皇帝）生病時，政事由皇后決斷，寇準對此感到擔憂。有一天他請問皇帝說：『皇太子是眾人所期望的，希望陛下考慮宗廟的重要性，將皇位傳給他，選擇方正的大臣來輔佐他。丁謂（Ding Wei）、錢惟演（Qian Weiyan）都是奸佞之人，不可以輔佐年幼的君主。』皇帝認為他說得對。寇準秘密命令楊億（Yang Yi）起草奏章，請求太子監國，並且想讓楊億輔政。不久之後，寇準喝醉酒說漏了嘴，丁謂聽說了這件事，最終寇準因此被罷官。

棄酒不棄身 齊桓公（Duke Huan of Qi）請管仲（Guan Zhong）喝酒，管仲喝了一半就倒掉了。桓公說：『倒掉酒可以嗎？』管仲說：『我聽說喝酒的人會失言，失言的人會被拋棄。我寧願倒掉酒也不願被拋棄。』

末利飲酒 波斯匿王（King Pasenadi）曾經想要殺掉廚師。當時末利夫人（Queen Mallika）就準備了酒肉，沐浴打扮，帶領眾多侍女來到國王那裡。國王看見夫人飲酒作樂，憤怒的心情就平息了。夫人派人假傳國王的命令，不要殺廚師。第二天到佛陀那裡懺悔。佛陀說這樣做的人，能得到很大的功德。為什麼呢？因為是爲了利益他人。

百拜禍弗侵 《樂記》中說，先王制定酒禮，在第一次獻酒的禮儀中，賓主互相拜一百次。

【English Translation】 English version In the Buddha's time, there was an Arhat (a perfected being who has attained Nirvana) who could subdue dragons. Later, he mistakenly drank wine that looked like water and fell drunk on the ground, with a toad playing beside his face. The Tathagata (the Buddha) and Ananda (one of the Buddha's ten principal disciples) saw this and said to Ananda, 'Do you recognize this person? He can subdue evil dragons, yet now he cannot control a toad. One must not fail to abstain from alcohol.'

All Precepts Lost In the past, there was a Upasika (a female lay devotee) who, because she was drunk, stole and killed a neighbor's chicken that had come to her house. When the owner came to claim the chicken, she also committed adultery with him. Then she lied and said she didn't take the chicken. Because of one instance of drinking, she lost all five precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to consume intoxicants).

Drinking Like Cattle Destroys the Dynasty King Zhou of Shang built a pool of wine. At the sound of a drum, three thousand people would drink like cattle. He hung meat as forests, and men and women chased each other among them, ultimately leading to the downfall of the kingdom.

A Slip of the Tongue Ruins Affairs During the Song Dynasty, Kou Zhun, when Emperor Zhenzong was ill, was worried that the Empress was making decisions. One day, he asked the Emperor, 'The Crown Prince is the hope of the people. I hope Your Majesty considers the importance of the ancestral temple and passes the throne to him, choosing upright ministers to support him. Ding Wei and Qian Weiyan are treacherous people and should not be allowed to assist the young ruler.' The Emperor agreed with him. Kou Zhun secretly ordered Yang Yi to draft a memorial requesting the Crown Prince to oversee the state affairs and also wanted Yang Yi to assist in the government. Soon after, Kou Zhun revealed this while drunk, and Ding Wei heard about it, which ultimately led to Kou Zhun's dismissal.

Abandon Wine, Not the Body Duke Huan of Qi offered Guan Zhong wine, but Guan Zhong discarded half of it. Duke Huan said, 'Is it acceptable to discard the wine?' Guan Zhong said, 'I have heard that those who drink wine lose their words, and those who lose their words are abandoned. I would rather discard the wine than be abandoned.'

Mallika Drinks Wine King Pasenadi once wanted to kill the cook. At that time, Queen Mallika prepared wine and meat, bathed and adorned herself, and brought many maids to the King. When the King saw the Queen drinking and feasting, his anger subsided. The Queen sent someone to falsely convey the King's order not to kill the cook. The next day, she went to the Buddha to confess her sin. The Buddha said that those who commit such an act gain great merit. Why? Because it was for the benefit of others.

A Hundred Bows Prevent Calamity The 'Record of Music' says that the ancient kings established wine rituals. In the first offering of wine, the host and guest bow to each other a hundred times.

---

。終日飲酒而不得醉焉。此所以備酒禍也。

無量亂不及

孔子惟酒無量。不及亂。

終身不醉

蔡文忠公少縱酒。登第后。友人贈詩云。聖君寵重龍頭選。慈母恩深鶴髮垂。君寵母恩俱未報。酒如成疾悔何追。公遂終身飲不至醉。

醉勝醒人

晉孔思遠性嗜酒。居官常醉。而政事不廢。時謂遠一月有二十九日醉。勝餘人常醒也。

九種

一不為己殺。二不見殺。三不聞殺。四不疑為己殺。五自死。六鳥殘。七生干。八不期遇。九前已殺。

十種

人蛇象馬驢狗獅子狐豬獼猴十不可食。

鷗去海翁之機

列子云。海上之人好鷗者。每旦之海上。從鷗鳥游。鷗之至者百數之止。其父曰。吾聞鷗鳥皆從汝游。取來吾玩之。明日之海上。鷗鳥舞而不下。

鴿搖羅漢之影

昔有鴿為鷹所逐。趣避于舍利弗之影。猶載栗不已。遷於佛影。方乃釋然。繇羅漢尚有殺之習氣。未能如佛大慈悲也。

惡衣

孔子曰。禹吾無間然矣。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(衣服。常服。黻。蔽膝也。以韋為之。冕冠也。智祭服也)。

晬盤

世俗孩子盈週歲。以百物列前。試其所取。名曰晬

【現代漢語翻譯】 現代漢語譯本：整天飲酒卻不會喝醉，這就是防備因酒帶來的災禍的方法。

無節制但不會失態

孔子說，飲酒沒有限制，但不至於醉酒失態。

終身不醉

蔡文忠公年輕時喜歡喝酒，考中進士后，朋友贈詩說：『皇上恩寵，您在科舉中被選中，母親慈愛，白髮蒼蒼。皇上的恩寵和母親的恩情都還沒有報答，如果因喝酒成了疾病，後悔也來不及了。』蔡公於是終身飲酒但不至於喝醉。

醉比醒著的人強

晉朝的孔思遠喜歡喝酒，做官時經常喝醉，但政事卻沒有耽誤。當時人們說孔思遠一個月有二十九天是醉的，比其他人經常清醒著還要強。

九種不殺

一、不是爲了自己而殺；二、沒有親眼看見殺；三、沒有親耳聽見殺；四、不懷疑是為自己而殺；五、自己死的；六、被鳥吃剩下的；七、活著曬乾的；八、不是有意遇到的；九、之前已經被殺的。

十種不可食之肉

人、蛇、象、馬、驢、狗、獅子、狐貍、豬、獼猴這十種動物的肉不可食用。

海鷗遠離海翁的緣由

《列子》中說，有個住在海邊的人喜歡海鷗，每天都到海上去，和海鷗一起玩耍。海鷗飛來的有幾百只。他的父親說：『我聽說海鷗都跟你玩，抓幾隻來給我玩玩。』第二天，這個人到海邊，海鷗只是飛舞，卻不肯下來。

鴿子躲避羅漢的影子

過去有隻鴿子被老鷹追趕，想要躲避在舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的影子下，但仍然感到害怕。當它轉移到佛陀的影子下時，才感到安心。這是因為羅漢（Arhat，小乘佛教修行證果者）還有殺生的習氣，不能像佛陀那樣具有廣大的慈悲心。

粗劣的衣服

孔子說：『禹（Yǔ，中國古代的聖王）我對他沒有什麼可批評的了。他自己吃粗淡的食物，卻盡心祭祀鬼神；自己穿粗劣的衣服，卻盡力把祭服做得華美；自己住簡陋的宮室，卻盡力修治水渠。』（衣服，指平常穿的衣服。黻（fú），指蔽膝，用皮革製成。冕（miǎn）冠，指祭祀時戴的禮帽，是祭服。）

晬盤

世俗在孩子滿週歲時，把各種物品擺在孩子面前，讓他自己抓取，以此來預測孩子的未來，叫做『晬（zuì）盤』。

【English Translation】 English version: Drinking alcohol all day without getting drunk is how to guard against the disasters caused by alcohol.

Unlimited but not disorderly

Confucius said, 'There is no limit to drinking, but it should not lead to drunkenness and disorder.'

Never drunk in his life

When Cai Wenzhong was young, he liked to drink. After passing the imperial examination, a friend gave him a poem saying: 'The emperor favors you, selecting you in the imperial examination; your mother is loving, with white hair. You have not yet repaid the emperor's favor and your mother's kindness; if drinking leads to illness, what regrets will you have?' Therefore, Duke Cai drank alcohol all his life but never got drunk.

Drunk is better than sober

Kong Siyuan of the Jin Dynasty liked to drink. He was often drunk while in office, but his official duties were not neglected. At that time, people said that Kong Siyuan was drunk for twenty-nine days a month, which was better than others being sober all the time.

Nine kinds of non-killing

One, not killing for oneself; two, not seeing the killing; three, not hearing the killing; four, not suspecting that it was killed for oneself; five, dying by oneself; six, being eaten by birds; seven, being dried alive; eight, not encountering intentionally; nine, having been killed before.

Ten kinds of inedible meat

The meat of humans, snakes, elephants, horses, donkeys, dogs, lions, foxes, pigs, and macaques is not edible.

The reason why seagulls leave the old man by the sea

In the 'Liezi' it is said that there was a man who lived by the sea and liked seagulls. Every day he went to the sea and played with the seagulls. Hundreds of seagulls would come. His father said, 'I heard that seagulls all play with you, catch a few for me to play with.' The next day, the man went to the sea, but the seagulls only danced and would not come down.

Pigeons avoid the shadow of Arhats

In the past, a pigeon was chased by a hawk and wanted to hide in the shadow of Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), but it was still afraid. When it moved to the shadow of the Buddha, it felt at ease. This is because Arhats (those who have attained enlightenment in Theravada Buddhism) still have the habit of killing, and cannot have the great compassion of the Buddha.

Poor clothing

Confucius said, 'I have nothing to criticize about Yǔ (a sage king of ancient China). He himself ate coarse food, but devoted himself to worshiping the ghosts and gods; he himself wore poor clothes, but devoted himself to making the sacrificial robes beautiful; he himself lived in simple palaces, but devoted himself to repairing the ditches.' (Clothes refer to ordinary clothes. Fú refers to the knee covering, made of leather. Miǎn crown refers to the ceremonial hat worn during sacrifices, which is a sacrificial garment.)

Zhui Pan

When a child reaches one year old, the world puts various objects in front of the child and lets him grab them himself, in order to predict the child's future. This is called 'Zhui (zuì) Pan'.

---

盤。

八齋

一不殺。二不盜。三不淫。四不妄語。五不飲酒。六不坐高廣大床。七不著香華鬘及香油涂身。八不自歌舞及往觀聽。八者助成不過中食之齋。

雪山殞軀

昔菩薩雪山修道。帝釋欲往試之。化為夜叉。口說半偈云。諸行無常。是生滅法。菩薩求說后之半偈。夜叉曰。我腹饑虛。何暇為說。菩薩問欲得何食。答曰。吾所食者。人血肉耳。曰。愿為說之。捨身供養。即敷座請說。夜叉曰。生滅滅已。寂滅為樂。菩薩以偈遍書于山石樹木之間。登樹捨身。夜叉以手接之。復其本形。作禮而去。

南詬百郡

華嚴經。善財童子展轉南行。求善如識。經一百一十城。今但舉大數。

遍歷千山

唐大隨法真禪師。有僧問劫火洞然。這個壞也不壞。答云壞。僧云。恁么則隨他去也。答云隨他去。其僧疑之。尋師參叩。遍歷山川。至於萬里。古所謂一句隨他語。千山走衲僧者是也。

三登九上

雪峰存禪師。為大事未明三登投子九上洞山。

竄身伍隊

慈明。瑯玡。谷泉。大愚。結伴參汾陽。當西北用兵。遂易衣混火隊中。

行腳八旬

古云趙州八十猶行腳。只為心頭未悄然是也。

致詔曹溪

唐中宗請安秀二師

【現代漢語翻譯】 現代漢語譯本：

八齋

一、不殺生。二、不偷盜。三、不邪淫。四、不妄語。五、不飲酒。六、不坐臥高廣大床。七、不佩戴香花鬘，也不用香油塗抹身體。八、不自己唱歌跳舞，也不去觀看聽取歌舞。這八條戒律有助於成就過午不食的齋戒。

雪山捨身

過去，菩薩在雪山修行。帝釋天（Deva king，天神之王）想試探他，就化作夜叉（Yaksa，一種鬼神）。夜叉口中說出半句偈語：『諸行無常，是生滅法。』菩薩請求夜叉說出後半句偈語。夜叉說：『我肚子餓得很，哪有空閑為你解說？』菩薩問他想要什麼食物。夜叉回答說：『我所吃的，是人的血肉。』菩薩說：『我願意為你解說後半句偈語，捨棄身體供養你。』於是鋪設座位，請夜叉宣說。夜叉說：『生滅滅已，寂滅為樂。』菩薩將這偈語遍寫在山石樹木之間，然後登上樹木捨棄身體。夜叉用手接住他，恢復了本來的面貌，向菩薩作禮后離去。

南詢百郡

《華嚴經》（Avatamsaka Sutra）中記載，善財童子（Sudhana）輾轉向南方行走，爲了尋求善知識，經過一百一十座城。這裡只是舉一個大概的數字。

遍歷千山

唐朝的大隨法真禪師（Da Sui Fa Zhen）有一位僧人問：『劫火洞然，這個（世界）壞還是不壞？』禪師回答說：『壞。』僧人說：『既然這樣，那就隨它去吧。』禪師回答說：『隨它去。』那位僧人對此感到疑惑，於是尋找禪師參訪請教，走遍了山川，行程達到萬里。古人所說的『一句隨他語，千山走衲僧』就是這個意思。

三登九上

雪峰存禪師（Xue Feng Cun）爲了了悟大事，曾經三次登上投子山（Touzi Mountain），九次登上洞山（Dongshan Mountain）。

竄身伍隊

慈明（Ci Ming）、瑯玡（Langya）、谷泉（Gu Quan）、大愚（Da Yu）幾位禪師結伴參訪汾陽（Fen Yang）。當時西北方正在用兵，於是他們換上士兵的衣服，混在軍隊之中。

行腳八旬

古人說趙州禪師（Zhao Zhou）八十歲了還在行腳參訪，只因爲心中還沒有完全平靜下來。

致詔曹溪

唐中宗（Emperor Zhongzong of Tang）皇帝下詔邀請安禪師（An，指安秀）和秀禪師（Xiu，指神秀）進京。

【English Translation】 English version:

The Eight Precepts (Astanga-sila)

1. Do not kill. 2. Do not steal. 3. Do not engage in sexual misconduct. 4. Do not lie. 5. Do not consume alcohol. 6. Do not sit on high or luxurious beds. 7. Do not adorn oneself with garlands, perfumes, or fragrant oils. 8. Do not sing, dance, or watch performances. These eight precepts help to support the observance of the fast of not eating after noon.

Sacrificing the Body in the Snowy Mountains

In the past, the Bodhisattva (Bodhisattva, an enlightened being) was practicing the Way in the Snowy Mountains. Sakra (Sakra, another name of Indra, king of the gods) wanted to test him, so he transformed into a Yaksha (Yaksa, a type of spirit). The Yaksha spoke half a verse: 'All conditioned things are impermanent; They are subject to arising and ceasing.' The Bodhisattva asked the Yaksha to speak the second half of the verse. The Yaksha said, 'I am hungry. How can I have time to speak?' The Bodhisattva asked what food he desired. The Yaksha replied, 'What I eat is human flesh and blood.' The Bodhisattva said, 'I am willing to have you speak the second half of the verse and offer my body to you.' Then he prepared a seat and invited the Yaksha to speak. The Yaksha said, 'When arising and ceasing cease, Nirvana is bliss.' The Bodhisattva wrote this verse all over the mountains, rocks, and trees, and then climbed a tree and sacrificed his body. The Yaksha caught him with his hand, restored his original form, paid homage to the Bodhisattva, and left.

Seeking Knowledge in a Hundred Cities

The Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra) records that Sudhana (Sudhana, a youth who sought enlightenment) traveled south, seeking good teachers, passing through one hundred and ten cities. This is just an approximate number.

Traversing a Thousand Mountains

During the Tang Dynasty, Zen Master Da Sui Fa Zhen (Da Sui Fa Zhen) was asked by a monk, 'When the fire at the end of the kalpa (kalpa, an aeon) blazes, will this (world) be destroyed or not?' The Zen master replied, 'Destroyed.' The monk said, 'In that case, we should just go along with it.' The Zen master replied, 'Go along with it.' The monk was doubtful about this, so he sought out the Zen master for instruction, traveling through mountains and rivers, covering tens of thousands of miles. This is what the ancients meant by 'Following a single phrase, a mendicant monk travels through a thousand mountains.'

Ascending Three Times, Climbing Nine Times

Zen Master Xue Feng Cun (Xue Feng Cun), in order to understand the great matter, ascended Touzi Mountain (Touzi Mountain) three times and climbed Dongshan Mountain (Dongshan Mountain) nine times.

Concealing Oneself in the Ranks

Zen Masters Ci Ming (Ci Ming), Langya (Langya), Gu Quan (Gu Quan), and Da Yu (Da Yu) traveled together to visit Fen Yang (Fen Yang). At that time, there was a military conflict in the northwest, so they changed into soldiers' clothing and mingled with the troops.

Walking for Eighty Years

The ancients said that Zen Master Zhao Zhou (Zhao Zhou) was still walking and visiting teachers at the age of eighty, simply because his mind had not yet become completely still.

Summoning to Caoxi

Emperor Zhongzong of Tang (Emperor Zhongzong of Tang) issued an edict inviting Zen Master An (An, referring to An Xiu) and Zen Master Xiu (Xiu, referring to Shenxiu) to the capital.

---

宮中供養。萬機之暇。每究一乘。二師曰。南方有能禪師。密受忍大師衣法。可就彼問。因遣內侍薛簡馳詔迎請。祖上表辭。愿終林麓。

手書明教

宋仁宗時。明教嵩禪師進傳法正宗輔教篇。上覽之大喜。手書賜號明教。

外道六師

一富蘭那迦葉。說諸法不生不滅。二末伽黎拘賒黎子。說眾住苦樂皆自然。三刪阇多毗羅胝子。說眾生時熟得道。如縷丸所投。極則停住。四阿耆多翅舍欽婆羅。說眾生當受苦行。苦盡得涅槃。五迦羅鳩陀迦旃延。說諸法亦有亦無。六尼犍陀若提子。說皆繇業定無逃避處。

躬處癘坊

唐智巖。于石頭城置癘人坊。為其說法。吮膿洗穢。無不曲盡。永徽中。終於癘所。顏色不變。異香經旬。

輿歸病者

唐智寬。性慈惠。好贍病人。不計道俗。及路遠近。無人治者。即輿來房中。躬自經理。有患癰。膿不能出。口為吮之。遂獲痊可。

解網

商王成湯。出遇獵人布四面網。祝曰。從天來者。從地來者。從四方來者。皆入吾網。湯為去三面。止留其一。改祝曰。欲左者左。欲右者右。欲上者上。欲下者下。不用命者乃入吾網。

折弓

許真君少好畋獵。一日射中一鹿。鹿母為䑛瘡痕。良久不活。鹿母亦死。真

【現代漢語翻譯】 現代漢語譯本 宮中供養（指皇帝在宮廷中供養僧人）。皇帝在處理繁重的政務之餘，常常研習佛法中的一乘（指最高的佛法，即成佛之道）。二位禪師說：『南方有位能禪師（指六祖慧能），秘密地接受了忍大師（指五祖弘忍）的衣缽和佛法，可以去向他請教。』因此派遣內侍薛簡帶著詔書去迎請慧能。慧能上表推辭，希望終老於山林之中。 宋仁宗時期，明教嵩禪師（指僧人明教嵩）進獻了《傳法正宗輔教篇》。皇帝看了非常高興，親筆書寫賜號為『明教』。 外道六師（指六位不信奉佛教的宗教領袖）： 一、富蘭那迦葉（Purana Kassapa），說一切法不生不滅。 二、末伽黎拘賒黎子（Makkhali Gosala），說眾生的苦樂都是自然而然的。 三、刪阇多毗羅胝子（Sanjaya Belatthiputta），說眾生時機成熟就能得道，就像線團被拋出去一樣，最終會停留在某個地方。 四、阿耆多翅舍欽婆羅（Ajita Kesakambali），說眾生應當承受苦行，苦盡就能得到涅槃（Nirvana，指解脫）。 五、迦羅鳩陀迦旃延（Pakudha Kaccayana），說一切法既存在也不存在。 六、尼犍陀若提子（Nigantha Nataputta），說一切都是由業力決定的，無法逃避。 唐朝的智巖（指僧人智巖），在石頭城設定麻風病人居住的場所，為他們說法，用嘴吸出膿液，清洗污穢，無不盡心盡力。永徽年間，在麻風病坊去世，臉色不變，異香持續了十幾天。 唐朝的智寬（指僧人智寬），天性慈悲仁愛，喜歡供養病人，不分僧俗，也不管路途遠近。對於無人醫治的病人，就用車子接到自己的房間里，親自照料。有病人患癰瘡，膿液無法流出，他就用嘴吸出來，於是病人痊癒了。 商朝的成湯王（指商湯）外出，遇到獵人張設四面網，祈禱說：『從天上來的，從地上來的，從四面八方來的，都進入我的網裡。』湯王撤去了三面網，只留下一面，更改祈禱說：『想往左的往左，想往右的往右，想往上的往上，想往下的往下，不聽從命令的才進入我的網裡。』 許真君（指許遜）年輕時喜歡打獵。有一天射中一隻鹿，母鹿為它舔舐傷口，過了很久還是死了，母鹿也死了。許真君

【English Translation】 English version Royal Palace Offering (referring to the emperor making offerings to monks in the palace). Amidst his busy schedule of handling state affairs, the emperor often studied the One Vehicle (referring to the highest Dharma, the path to Buddhahood). Two Zen masters said, 'In the South, there is Zen Master Neng (referring to the Sixth Patriarch Huineng), who secretly received the robe and Dharma from Master Ren (referring to the Fifth Patriarch Hongren). You can go and inquire from him.' Therefore, he dispatched the palace attendant Xue Jian with an imperial edict to invite Huineng. Huineng submitted a memorial declining, wishing to spend his remaining years in the mountains and forests. During the reign of Emperor Renzong of the Song Dynasty, Zen Master Mingjiao Song (referring to the monk Mingjiao Song) presented 'A Treatise on the Orthodox Transmission of the Dharma and Supporting the Teachings.' The emperor was very pleased upon reading it and personally bestowed upon him the title 'Mingjiao'. The Six Non-Buddhist Teachers (referring to six religious leaders who did not adhere to Buddhism): 1. Purana Kassapa, who said that all dharmas neither arise nor cease. 2. Makkhali Gosala, who said that the suffering and happiness of beings are all natural occurrences. 3. Sanjaya Belatthiputta, who said that beings attain enlightenment when the time is ripe, just like a ball of thread that, when thrown, will eventually come to rest somewhere. 4. Ajita Kesakambali, who said that beings should endure ascetic practices, and upon the exhaustion of suffering, they will attain Nirvana (Nirvana, referring to liberation). 5. Pakudha Kaccayana, who said that all dharmas both exist and do not exist. 6. Nigantha Nataputta, who said that everything is determined by karma, and there is no escape. During the Tang Dynasty, Zhiyan (referring to the monk Zhiyan) established a leper colony in Stone City, preached the Dharma to them, sucked out pus, and washed away filth, sparing no effort. During the Yonghui era, he passed away in the leper colony, his complexion unchanged, and a strange fragrance lingered for more than ten days. During the Tang Dynasty, Zhikuan (referring to the monk Zhikuan) was naturally compassionate and loved to care for the sick, regardless of whether they were monks or laypeople, or how far away they were. For those who had no one to care for them, he would bring them to his room in a carriage and personally attend to them. When a patient suffered from a carbuncle and the pus could not be drained, he would suck it out with his mouth, and the patient would recover. King Cheng Tang of the Shang Dynasty (referring to Tang of Shang) went out and encountered a hunter who had set up nets on all four sides, praying, 'Those coming from the sky, those coming from the earth, those coming from all directions, may they all enter my net.' King Tang removed three sides of the net, leaving only one, and changed the prayer, saying, 'Those who want to go left, go left; those who want to go right, go right; those who want to go up, go up; those who want to go down, go down; only those who disobey will enter my net.' When Xu Zhenjun (referring to Xu Xun) was young, he enjoyed hunting. One day, he shot a deer, and the mother deer licked its wound. After a long time, it still died, and the mother deer also died. Xu Zhenjun

---

君剖其腹視之。腸寸寸斷。乃大恨悔過。折弓矢。入山修道。后證仙品。

德山棒

德王宣鑒禪師嘗示眾曰。道得也三十棒。道不得也三十棒。

石鞏弓

石鞏慧藏禪師本以弋獵為務。因逐鹿。從馬祖庵前過。聞祖開示。擲弓箭。投祖出家。師住后。常以弓箭接機。

各擅縱衡

公孫衍張儀蘇秦蘇代等。蘇秦為合縱之計。合六國以拒秦。張儀為連衡之計。連六國割地以事秦。

談仁義

宋牼曰。吾聞秦楚構兵。將說而罷之。言其不利也。孟子曰。何必曰利。先生以仁義說秦楚之王。悅于仁義而罷三軍之師。是三軍之士樂罷而悅于仁義也。

卻獻納

宋富弼使契丹議增幣。契丹曰。南朝既增我歲幣。其辭當曰獻。弼曰。南朝為兄。豈有兄獻于弟乎。曰。然則為納字。弼曰亦不可。契丹主曰。南朝既以厚幣遺我。是懼我也。則於二字何有。弼曰。本朝兼愛南北。何名為懼。或不得已而至於用兵。則當以曲直為勝負。非使臣之所知也。契丹主不能奪。

飛錫止兵

鄧隱峰禪師詣五臺。路淮西。屬吳元濟阻兵拒命。官軍與賊交鋒未決勝負。師乃擲錫空中。飛身而過。兩軍將士仰視空中。鬥心頓息。

占鈴息難

石晉佛圖澄。占殿閣鈴

【現代漢語翻譯】 現代漢語譯本 （國王）剖開他的肚子察看，腸子一寸寸斷裂。於是（國王）非常懊悔，折斷弓箭，進入山中修行，後來證得了仙品。

德山棒

德山宣鑒禪師曾經對大眾開示說：『說得對，打三十棒；說不對，也打三十棒。』

石鞏弓

石鞏慧藏禪師原本以射獵為職業。因為追逐鹿，從馬祖（道一禪師）的庵前經過，聽到馬祖的開示，就丟棄弓箭，投到馬祖門下出家。慧藏禪師住持一方后，常常用弓箭來接引學人。

各擅縱橫

公孫衍、張儀、蘇秦、蘇代等人。蘇秦實行合縱的策略，聯合六國來對抗秦國。張儀實行連橫的策略，聯合六國割讓土地來侍奉秦國。

談仁義

宋钘說：『我聽說秦國和楚國將要交戰，打算去勸說他們停止戰爭，告訴他們戰爭的害處。』孟子說：『何必只說利益呢？先生如果用仁義去勸說秦王和楚王，使他們喜歡仁義而停止軍隊的行動，那麼三軍的將士也會樂於停止戰爭而喜歡仁義了。』

卻獻納

宋朝的富弼出使契丹，商議增加歲幣的事情。契丹人說：『南朝既然增加給我們的歲幣，那麼文書上應當寫「獻」字。』富弼說：『南朝是兄長，哪裡有兄長向弟弟進獻東西的道理呢？』契丹人說：『那麼用「納」字。』富弼說：『也不可以。』契丹主說：『南朝既然用豐厚的財物送給我們，這是害怕我們啊，那麼用哪個字有什麼關係呢？』富弼說：『本朝兼愛南北雙方，怎麼能說是害怕呢？如果不得已而至於用兵，那麼應當以誰是誰非來決定勝負，這不是使臣所能知道的。』契丹主無法反駁。

飛錫止兵

鄧隱峰禪師前往五臺山，路過淮西，當時吳元濟起兵反叛朝廷，官軍和叛軍交戰，勝負未分。鄧隱峰禪師於是將錫杖擲向空中，然後飛身而過。兩軍的將士仰頭觀看空中，戰鬥的念頭立刻停止了。

占鈴息難

後趙時期的佛圖澄（一位僧人），占卜殿閣上的鈴鐺。

【English Translation】 English version The king cut open his abdomen to inspect it, and his intestines were broken into inch-long pieces. Thereupon, he greatly regretted his actions, broke his bow and arrows, and entered the mountains to cultivate the Way. Later, he attained the rank of an immortal.

Deshan's Stick

Chan Master Xuanjian of Deshan once instructed the assembly, saying: 'If you speak correctly, thirty blows; if you speak incorrectly, also thirty blows.'

Shigong's Bow

Chan Master Huizang of Shigong originally made his living by hunting. Because he was chasing a deer, he passed by the hermitage of Mazu (Daoyi Chan Master). Upon hearing Mazu's teachings, he threw away his bow and arrows and joined Mazu's order to become a monk. After Master Huizang took up residence, he often used bows and arrows to engage with students.

Each Excelled in Diplomacy

Gongsun Yan, Zhang Yi, Su Qin, Su Dai, and others. Su Qin implemented the strategy of vertical alliance (Hezong), uniting the six states to resist Qin. Zhang Yi implemented the strategy of horizontal alliance (Lianheng), uniting the six states to cede territory to serve Qin.

Speaking of Benevolence and Righteousness

Song Keng said: 'I heard that the states of Qin and Chu are about to engage in war, and I intend to persuade them to cease hostilities by telling them of the disadvantages of war.' Mencius said: 'Why only speak of benefits? If you, sir, were to persuade the kings of Qin and Chu with benevolence and righteousness, causing them to delight in benevolence and righteousness and cease their military actions, then the soldiers of the three armies would also be happy to cease fighting and delight in benevolence and righteousness.'

Rejecting 'Presentation' and 'Acceptance'

Fu Bi of the Song Dynasty was sent as an envoy to the Khitans to negotiate an increase in annual tribute. The Khitans said: 'Since the Southern Dynasty is increasing our annual tribute, the document should use the word 'presentation' (xian).' Fu Bi said: 'The Southern Dynasty is the elder brother; how can an elder brother present something to a younger brother?' The Khitans said: 'Then use the word 'acceptance' (na).' Fu Bi said: 'That is also unacceptable.' The Khitan ruler said: 'Since the Southern Dynasty is giving us generous gifts, it is because they fear us. What difference does it make which word is used?' Fu Bi said: 'Our dynasty loves both the North and the South equally. How can you say we fear you? If we are forced to resort to arms, then victory or defeat should be determined by right and wrong, which is beyond the knowledge of an envoy.' The Khitan ruler could not refute him.

Stopping the Troops with a Flying Staff

Chan Master Deng Yin-feng was going to Mount Wutai and passed through Huaixi. At that time, Wu Yuanji was resisting the imperial court with armed rebellion. The government troops and the rebel army were engaged in battle, and the outcome was undecided. Chan Master Deng Yin-feng then threw his staff into the air and flew over. The soldiers of both armies looked up at the sky, and their fighting spirit immediately ceased.

Divining from the Bell's Difficult Silence

Fotucheng (a monk) of the Later Zhao Dynasty, divined from the bells of the palace halls.

---

聲。能知鈴語而占吉兇。趙王石勒奉事如神明。勒好殺。賴師保全甚眾。

棄野易棺

周易云。古之葬者。厚衣之以薪。葬之中野。不封不樹。喪期無數。後世聖人易之以棺槨。

巫匠之誡

孟子曰。矢人豈不仁于函人哉。矢人惟恐不傷人。函人惟恐傷人。巫匠亦然。故術不可不慎也。巫者為人祈祝。利人之生。匠者作為棺槨。利人之死。

三朝貴寵

南陽忠國師。歷唐肅宗代宗德宗。靡不崇奉。

七帝尊崇

清涼國師諱澄觀。會稽人。生於唐玄宗開元。示寂于文宗開成。凡歷九朝。為七帝師。

洛黨朔黨

宋程頤為崇正殿說書。在經筵多用古禮。蘇軾謂其不近人情。深嫉之。遂成隙。有洛黨蜀黨朔黨之語。洛黨程頤為首。而朱光庭賈易為輔。蜀黨蘇軾為首。呂陶等為輔。朔黨劉光世為首。而輔者尤眾。

圓悟高庵

妙喜曰。昔圓悟住云居。高庵退東堂。愛圓悟者惡高庵。同高庵者異圓悟。繇是叢林紛紛然有圓悟高庵之黨。

不飽眾夫

楞嚴云。佛告阿難。汝觀比丘一人食時。諸人飽否。阿難答言。是諸比丘雖阿羅漢。軀命不同。云何一人能令眾飽。

不分弟痛

宋太祖弟晉王嘗病。醫為之灸。王覺痛。帝取艾

【現代漢語翻譯】 現代漢語譯本 聲。能知鈴語而占吉兇。趙王石勒（Zhao Wang Shi Le）奉事如神明。石勒（Shi Le）好殺，依賴這位師父保全了很多人的性命。 棄野易棺

《周易》（Zhou Yi）說：『古代的葬禮，用柴草厚厚地包裹屍體，埋葬在荒野之中，不堆墳，不植樹，喪期也沒有規定。』後來的聖人改用棺材。 巫匠之誡

孟子說：『做箭的人難道比做鎧甲的人更不仁慈嗎？做箭的人只怕箭不能傷人，做鎧甲的人只怕鎧甲傷人。』巫師和工匠也是這樣。所以技藝不可以不謹慎啊。巫師為人祈禱祝福，有利於人的生存；工匠製作棺材，有利於人的死亡。 三朝貴寵

南陽忠國師，歷經唐肅宗（Tang Suzong）、唐代宗（Tang Daizong）、唐德宗（Tang Dezong）三朝，無不受到尊崇。 七帝尊崇

清涼國師，法名澄觀（Cheng Guan），會稽人。生於唐玄宗（Tang Xuanzong）開元年間，圓寂于唐文宗（Tang Wenzong）開成（Kaicheng）年間。歷經九朝，做過七位皇帝的老師。 洛黨朔黨

宋朝程頤（Cheng Yi）在崇正殿講學，在經筵上多用古代禮儀。蘇軾（Su Shi）認為他不近人情，非常厭惡他，於是產生隔閡。於是有了洛黨、蜀黨、朔黨的說法。洛黨以程頤（Cheng Yi）為首，朱光庭（Zhu Guangting）、賈易（Jia Yi）為輔。蜀黨以蘇軾（Su Shi）為首，呂陶（Lv Tao）等為輔。朔黨以劉光世（Liu Guangshi）為首，輔佐的人很多。 圓悟高庵

妙喜（Miao Xi）說：『過去圓悟（Yuan Wu）住在云居山（Yun Ju），高庵（Gao An）退居東堂。喜歡圓悟（Yuan Wu）的人厭惡高庵（Gao An），贊同高庵（Gao An）的人排斥圓悟（Yuan Wu）。因此叢林中紛紛擾擾，有了圓悟（Yuan Wu）和高庵（Gao An）的派別。』 不飽眾夫

《楞嚴經》（Leng Yan Jing）說：佛告訴阿難（Anan），你觀察一位比丘吃飯的時候，其他人能吃飽嗎？阿難（Anan）回答說：『這些比丘即使是阿羅漢（A luo han），軀體和性命也各不相同，怎麼能讓一個人吃飽而使大家都飽呢？』 不分弟痛

宋太祖的弟弟晉王（Jin Wang）曾經生病，醫生為他做艾灸。晉王（Jin Wang）覺得疼痛，太祖（Taizu）取來艾草親自嘗試。

【English Translation】 English version Sound. He could understand the language of bells and predict good or bad fortune. Zhao Wang Shi Le (Zhao Wang Shi Le, King Shi Le of Zhao) revered him as a deity. Shi Le (Shi Le) was fond of killing, but relied on this master to save many lives. Discarding the Field, Replacing with a Coffin

The Zhou Yi (Zhou Yi, Book of Changes) says: 'In ancient burials, the corpse was thickly wrapped with firewood and buried in the wilderness, without a mound or trees, and the mourning period was not fixed.' Later sages replaced this with coffins. Admonition of the Shaman and Artisan

Mencius said: 'Are arrow makers less benevolent than armor makers? Arrow makers only fear that their arrows will not harm people, while armor makers only fear that their armor will harm people.' The same is true of shamans and artisans. Therefore, skills must be used with caution. Shamans pray for people's well-being, benefiting their lives; artisans make coffins, benefiting their deaths. Favored by Three Dynasties

The National Teacher of Zhong (Zhong Guo Shi) of Nanyang was revered by Emperor Suzong of Tang (Tang Suzong), Emperor Daizong of Tang (Tang Daizong), and Emperor Dezong of Tang (Tang Dezong). Honored by Seven Emperors

The National Teacher of Qingliang (Qingliang Guo Shi), named Cheng Guan (Cheng Guan), was from Kuaiji. He was born during the Kaiyuan era of Emperor Xuanzong of Tang (Tang Xuanzong) and passed away during the Kaicheng era of Emperor Wenzong of Tang (Tang Wenzong). He served as a teacher to seven emperors over nine dynasties. The Luo Party and the Shuo Party

During the Song Dynasty, Cheng Yi (Cheng Yi) lectured at the Chongzheng Hall and often used ancient rituals during the lectures. Su Shi (Su Shi) considered him out of touch with reality and deeply disliked him, leading to a rift. Thus, there were the Luo Party, the Shu Party, and the Shuo Party. The Luo Party was led by Cheng Yi (Cheng Yi), with Zhu Guangting (Zhu Guangting) and Jia Yi (Jia Yi) as assistants. The Shu Party was led by Su Shi (Su Shi), with Lv Tao (Lv Tao) and others as assistants. The Shuo Party was led by Liu Guangshi (Liu Guangshi), with many assistants. Yuan Wu and Gao An

Miao Xi (Miao Xi) said: 'In the past, Yuan Wu (Yuan Wu) lived in Yunju Mountain (Yun Ju), and Gao An (Gao An) retired to the East Hall. Those who liked Yuan Wu (Yuan Wu) disliked Gao An (Gao An), and those who agreed with Gao An (Gao An) rejected Yuan Wu (Yuan Wu). Therefore, the monastic community was in turmoil, with factions of Yuan Wu (Yuan Wu) and Gao An (Gao An).' Not Filling the Many

The Leng Yan Jing (Leng Yan Jing, Shurangama Sutra) says: The Buddha told Anan (Anan): 'When you see one Bhikkhu eating, are all the others full?' Anan (Anan) replied: 'Even though these Bhikkhus are Arhats (A luo han), their bodies and lives are different. How can one person's meal fill everyone?' Not Sharing Brother's Pain

Emperor Taizu of Song's (Taizu) younger brother, the Prince of Jin (Jin Wang), was once ill, and the doctor performed moxibustion on him. The Prince of Jin (Jin Wang) felt pain, so Emperor Taizu (Taizu) took the moxa and tried it himself.

---

自灸。以分其痛。

噬指惕心

蔡順少孤養母。嚐出求薪。有客卒至。母望順不還。乃噬指。順即心動。棄薪馳歸。

斫像墮首

唐臣有與安祿山謀叛者。其人先為閬守。有像在焉。明皇幸蜀見之。怒。以劍擊其首。時閬守居陜西。首忽墮地。

約始三章

漢高祖始人關。召諸父老謂曰。父老苦秦苛法久矣。誹謗者族。偶語者棄市。吾約法三章。殺人者死。傷人及盜抵罪。余悉除去。

答或人問

或曰。以德報怨何如。子曰。何以報德。以直報怨。以德報德。

孔討陳恒

陳成子弒簡公。孔子沐浴而朝。告于哀公曰。陳恒弒其君。請討之。

趙不討賊

晉君被弒。太史書曰。趙盾弒其君。盾不服罪。曰。子為正卿。亡不越境。反不討賊。弒君非子而誰。

外道數論

演義鈔云。梵音僧佉。此翻為數。數即慧數。數度從數起論。所談二十五諦。

五明論

一聲明。二因明。三醫方明。四工巧明。五內明。

七毗尼法

四分律云。應與現毗尼(云云)。

僧物作僧堂

人天寶鑑云。湖南云蓋山智禪師夜坐丈室。忽聞焦灼氣枷鎖聲。視之。乃有荷火枷者。枷尾倚于門閫。智驚問曰。汝為誰。

【現代漢語翻譯】 現代漢語譯本 自灸：用艾草燒灼自己，以分散痛苦。

噬指惕心： 蔡順年少時就失去了父親，獨自奉養母親。一次他外出打柴，有客人突然來訪。母親盼望蔡順不回來，就咬破了自己的手指。蔡順立刻感到心驚，丟下柴火跑回家中。

斫像墮首： 唐朝有個人與安祿山（An Lushan，唐朝叛將）合謀叛亂。這個人先前擔任閬州刺史，閬州有一座神像。唐明皇（Tang Minghuang，唐玄宗）到四川時看到了這座神像，非常憤怒，用劍砍神像的頭。當時閬州刺史住在陜西，神像的頭突然掉在地上。

約始三章： 漢高祖（Han Gaozu，漢朝開國皇帝劉邦）進入關中時，召集父老鄉親，對他們說：『父老們長期受秦朝嚴苛法律的苦難很久了。誹謗的人會被滅族，聚在一起議論的人會被處死。我與你們約定三條法律：殺人的人處死，傷人和盜竊的人判刑抵罪，其餘的全部廢除。』

答或人問： 有人問：『用恩德來報答怨恨怎麼樣？』孔子說：『那用什麼來報答恩德呢？應該用正直來報答怨恨，用恩德來報答恩德。』

孔討陳恒： 陳恒（Chen Heng，齊國大臣）弒殺了齊簡公（Jian Gong，齊國國君）。孔子（Kongzi，儒家創始人）沐浴後上朝，向魯哀公（Lu Aigong，魯國國君）稟告說：『陳恒弒殺了他的國君，請您出兵討伐他。』

趙不討賊： 晉國國君被弒殺，太史記載說：『趙盾（Zhao Dun，晉國大臣）弒殺了他的國君。』趙盾不承認罪行，說：『我擔任正卿，逃亡沒有越過國境，回國后沒有討伐賊人。弒殺國君的不是我又是誰呢？』

外道數論： 《演義鈔》中說：梵語是Seng-qie（僧佉），這裡翻譯為『數』。數就是慧數，數度從數開始論述。所談論的是二十五諦（Ershiwudi，二十五種真諦）。

五明論： 一是聲明（Shengming，語言學），二是因明（Yinming，邏輯學），三是醫方明（Yifangming，醫學），四是工巧明（Gongqiaoming，工藝學），五是內明（Neiming，哲學）。

七毗尼法： 《四分律》中說：『應該給予現毗尼（Xianpini）……』

僧物作僧堂： 《人天寶鑑》中記載：湖南云蓋山的智禪師（Zhi Chanshi）夜晚坐在丈室裡，忽然聽到焦灼的氣味和枷鎖的聲音。他看過去，發現有一個人戴著燃燒的枷鎖，枷鎖的尾部靠在門檻上。智禪師驚恐地問道：『你是誰？』

【English Translation】 English version Self-cauterization: To burn oneself with moxa to distract from the pain.

Biting Finger and Alarming the Heart: When Cai Shun was young, he lost his father and supported his mother alone. Once, he went out to gather firewood, and a guest suddenly arrived. His mother, hoping Cai Shun would return, bit her finger. Cai Shun immediately felt alarmed and dropped the firewood to rush home.

Chopping the Statue and the Head Falling: During the Tang Dynasty, there was a person who conspired with An Lushan (a Tang Dynasty rebel general) to rebel. This person had previously served as the governor of Langzhou, where there was a statue. Emperor Tang Minghuang (Emperor Xuanzong of Tang) saw the statue when he went to Sichuan and was furious. He struck the statue's head with his sword. At that time, the governor of Langzhou was residing in Shaanxi, and the statue's head suddenly fell to the ground.

The Three-Chapter Agreement: When Emperor Gaozu of Han (Liu Bang, the founding emperor of the Han Dynasty) entered Guanzhong, he summoned the elders and said to them, 'The elders have suffered from the harsh laws of the Qin Dynasty for a long time. Those who slander will be exterminated, and those who whisper together will be executed in the marketplace. I make a three-chapter agreement with you: those who kill will be put to death, those who injure or steal will be punished according to the crime, and all the rest will be abolished.'

Answering Someone's Question: Someone asked, 'What about repaying hatred with kindness?' Confucius (Kongzi, the founder of Confucianism) said, 'Then what will you use to repay kindness? You should repay hatred with uprightness and repay kindness with kindness.'

Confucius Urging the Punishment of Chen Heng: Chen Heng (a minister of the Qi state) assassinated Duke Jian of Qi (the ruler of the Qi state). Confucius bathed and went to court, reporting to Duke Ai of Lu (the ruler of the Lu state), 'Chen Heng has assassinated his ruler. Please send troops to punish him.'

Zhao Not Punishing the Traitor: The ruler of Jin was assassinated, and the historian wrote, 'Zhao Dun (a minister of the Jin state) assassinated his ruler.' Zhao Dun did not admit the crime, saying, 'I served as the chief minister, and my escape did not cross the border. After returning to the country, I did not punish the traitor. If it wasn't me who assassinated the ruler, then who was it?'

The Samkhya School of External Paths: The Commentary on the Meaning says: The Sanskrit is Samkhya (Seng-qie), which is translated here as 'number.' Number is wisdom-number, and the degree of number starts from the discussion of number. What is discussed are the Twenty-five Tattvas (Ershiwudi, twenty-five kinds of truths).

The Five Sciences: First is Sabdavidya (Shengming, linguistics), second is Hetuvidya (Yinming, logic), third is Cikitsavidya (Yifangming, medicine), fourth is Silpasthanavidya (Gongqiaoming, craftsmanship), and fifth is Adhyatmavidya (Neiming, philosophy).

The Seven Vinaya Laws: The Four-Part Vinaya says, 'One should give the present Vinaya (Xianpini) ...'

Using Sangha Property to Build a Sangha Hall: The Mirror of Humans and Devas records: Zen Master Zhi (Zhi Chanshi) of Yun Gai Mountain in Hunan was sitting in his room at night when he suddenly heard the smell of burning and the sound of shackles. He looked over and saw a person wearing burning shackles, with the end of the shackles resting on the threshold. Zen Master Zhi asked in fright, 'Who are you?'

---

答曰。前住當山守某也。不合將供僧物造僧堂。故受此苦。望為估值僧堂。填設僧供。乃可免耳。智如其言為償之。一夕夢颙謝曰。賴師力獲免地獄。生人天中。三生后復得為僧。今門閫燒痕猶存。

△卷第五

黃鐘大呂

禮記。六律。黃鐘太簇姑洗蕤賓夷則無射為陽。大呂應鐘南呂林鐘仲呂夾鐘為陰。

清廟明堂

清廟以供先祖。明堂以朝諸侯。

昭德象成

樂記謂樂以昭德。指先王之德行也。又曰。夫樂以象成。指先王之治功也。

化民成俗

樂記曰。樂行而倫清。耳目聰明。血氣和平。移風易俗。天下皆寧。

之周觀樂

周景王元年。吳使季子聘于魯。請觀周樂。魯人為奏六代之樂。按六代樂。謂黃門。黃帝樂也。咸池。堯樂也。大韶。舜樂也。大夏。禹樂也。大濩。湯樂也。大武。武王樂也(黃帝曰云門。又曰咸池。堯曰大章。存以備考)。

令瞽誦詩

列女傳曰。古者婦人妊子。寢不側。坐不邊。立不蹕。不食邪味。割不正不食。席不正不坐。目不視邪色。耳不聽淫聲。夜則令瞽誦詩。道正事。如是。則生子形容端正。才過人矣。

援琴解圍

孔子游于匡。宋人圍之數匝。而絃歌不輟。無何。將甲者進曰。

【現代漢語翻譯】 現代漢語譯本： 回答說：『我先前是這座山的守護神。因為不應該將供養僧眾的物品用來建造僧堂，所以遭受這樣的痛苦。希望能夠估算僧堂的價值，用來填補僧眾的供養，這樣才可以免除苦難。』智如法師按照他的話做了，一夜夢見颙（yóng）來感謝說：『依靠法師的力量，我得以免除地獄之苦，轉生到人天之中。三世之後，還能再次出家為僧。』現在門檻上的燒焦痕跡還存在。 △卷第五 黃鐘大呂（huáng zhōng dà lǚ）： 《禮記》說，六律中，黃鐘、太簇、姑洗、蕤賓、夷則、無射屬於陽。大呂、應鐘、南呂、林鐘、仲呂、夾鐘屬於陰。 清廟明堂（qīng miào míng táng）： 清廟用來供奉先祖，明堂用來朝見諸侯。 昭德象成（zhāo dé xiàng chéng）： 《樂記》說，音樂用來彰顯德行，指的是先王的德行。又說，音樂用來象徵功業，指的是先王的治國功績。 化民成俗（huà mín chéng sú）： 《樂記》說，音樂施行，倫理就清明，耳目就聰明，血氣就平和，移風易俗，天下就安寧。 之周觀樂（zhī zhōu guān yuè）： 周景王元年，吳國的使者季子到魯國聘問，請求觀賞周朝的音樂。魯國人為他演奏了六代之樂。按照六代之樂的說法，包括黃帝的《雲門》（yún mén），又名《咸池》（xián chí），堯的《大章》（dà zhāng），舜的《大韶》（dà sháo），禹的《大夏》（dà xià），湯的《大濩》（dà hù），武王的《大武》（dà wǔ）。（黃帝的樂又名《咸池》，堯的樂名為《大章》，保留這些是爲了備考）。 令瞽誦詩（lìng gǔ sòng shī）： 《列女傳》說，古代婦人懷孕時，睡覺不側臥，坐著不靠邊，站立不踮腳，不吃味道不正的食物，切割不正的肉不吃，蓆子擺不正不坐，眼睛不看邪惡的顏色，耳朵不聽淫蕩的聲音，晚上就讓盲人誦讀詩歌，講述正經的事情。像這樣，生下的孩子容貌就端正，才能就超過常人。 援琴解圍（yuán qín jiě wéi）： 孔子在匡地遊歷，宋國人將他包圍了好幾圈，孔子卻彈琴唱歌不停。不久，帶兵的將領前來稟告說：

【English Translation】 English version: He replied, 'I was formerly the guardian spirit of this mountain. Because it was wrong to use offerings meant for the Sangha (Buddhist monastic community) to build a Sangha hall, I am suffering this torment. I hope that the value of the Sangha hall can be estimated and used to replenish the Sangha's offerings, so that I can be freed from this suffering.' Zhiru (name of a monk) did as he said. One night, he dreamed that Yong (name of a spirit) came to thank him, saying, 'Thanks to the master's power, I have been freed from the hells and reborn in the heavens among humans and devas (gods). After three lifetimes, I will be able to become a monk again.' The burn marks on the threshold still remain. △ Scroll 5 Huang Zhong Da Lu (huáng zhōng dà lǚ): The 'Book of Rites' says that among the six lü (pitch pipes), Huang Zhong (yellow bell), Tai Cu (great cluster), Gu Xi (valley washing), Rui Bin (penetrating guest), Yi Ze (changing rule), and Wu She (no shooting) belong to yang (positive, masculine). Da Lu (great bell), Ying Zhong (responding bell), Nan Lü (southern bell), Lin Zhong (forest bell), Zhong Lü (middle bell), and Jia Zhong (clamping bell) belong to yin (negative, feminine). Qing Miao Ming Tang (qīng miào míng táng): The Qing Miao (pure temple) is used to offer sacrifices to ancestors, and the Ming Tang (bright hall) is used to hold audiences with the feudal lords. Zhao De Xiang Cheng (zhāo dé xiàng chéng): The 'Record of Music' says that music is used to manifest virtue, referring to the virtue of the former kings. It also says that music is used to symbolize achievements, referring to the achievements of the former kings in governing the country. Hua Min Cheng Su (huà mín chéng sú): The 'Record of Music' says that when music is practiced, ethics become clear, the ears and eyes become sharp, the blood and qi (vital energy) become harmonious, customs are transformed, and the world becomes peaceful. Zhi Zhou Guan Yue (zhī zhōu guān yuè): In the first year of King Jing of Zhou, Ji Zi (name of an envoy) of Wu visited Lu and requested to see the music of Zhou. The people of Lu performed the music of the six dynasties for him. According to the music of the six dynasties, it includes the 'Yun Men' (cloud gate), also known as 'Xian Chi' (universal pool), of the Yellow Emperor (Huangdi); the 'Da Zhang' (great chapter) of Yao; the 'Da Shao' (great shao) of Shun; the 'Da Xia' (great xia) of Yu; the 'Da Hu' (great protection) of Tang; and the 'Da Wu' (great martial) of King Wu. (The Yellow Emperor's music is also called 'Xian Chi', and Yao's music is called 'Da Zhang'; these are retained for reference). Ling Gu Song Shi (lìng gǔ sòng shī): The 'Biographies of Exemplary Women' says that in ancient times, when a woman was pregnant, she would not sleep on her side, sit on the edge of her seat, or stand on tiptoe. She would not eat food with a strange taste, and she would not eat meat that was not properly cut. She would not sit on a mat that was not properly placed, she would not look at evil colors, and she would not listen to lewd sounds. At night, she would have a blind person recite poetry and tell stories of righteous deeds. In this way, the child born would have a handsome appearance and extraordinary talent. Yuan Qin Jie Wei (yuán qín jiě wéi): When Confucius was traveling in Kuang, the people of Song surrounded him several times, but Confucius continued to play the qin (a stringed instrument) and sing without stopping. Before long, the general in charge of the troops came forward and reported:

---

以為陽虎也。故圍之。今非也。請辭而退。

鼓瑟春風

曾點言志曰。暮春者。春服既成。冠者五六人。童子六七人。浴乎沂。風乎舞雩。詠而歸。夫子喟然嘆曰。吾與點也。

玉樹增悲

陳後主每飲宴。選宮女千餘人。習新聲而歌之。分部迭進。其曲有玉樹後庭花臨春樂等。因以亡國。

霓裳肇亂

唐明皇溺於聲色。作霓裳羽衣曲。啟安祿山范陽之亂。乘輿走蜀。幾至滅亡。

鄭衛忘倦

魏文侯問于子夏曰。吾端冕而聽古樂。則惟恐臥。聽鄭衛之音則不知倦。敢問何也。

鸚鵡傷心

王淳妾善琵琶。淳擊板。鸚鵡即呼琵琶。妾隨呼而至。后妾死。偶擊板。鸚鵡呼琵琶。公感傷為詩曰。鸚鵡言猶在。琵琶事已非。傷心漢江水。同度不同歸。遂成疾而卒。

畜笛自娛

宋太微禪師扄門唸佛。精進不怠。常縱步後山。忽聞笛聲。豁然開悟。因畜一笛自娛。

投壺

禮記有投壺篇。又有射義。射義曰。射者進退周旋必中福。內志正。外體直。然後持弓矢審固。此可以觀德行矣。故投壺與射同意。

丹朱佚遊

書曰。無若丹朱傲。惟慢遊是好。

河圖洛書

龍馬負圖而出於河。伏羲因之畫八卦。神龜負書而

【現代漢語翻譯】 現代漢語譯本： （士兵們）原以為是陽虎（Yang Hu，人名）。所以包圍了他。現在不是（陽虎）。請允許我們告辭退兵。

鼓瑟春風

曾點（Zeng Dian，孔子的學生）談論自己的志向說：『暮春時節，春天的衣服已經做好，和五六個成年人，六七個少年，在沂水（Yi River）中沐浴，在舞雩（Wu Yu，古代祭祀求雨的地方）臺上吹風，唱歌而歸。』孔子（Confucius）感嘆地說：『我贊同曾點的想法啊！』

玉樹增悲

陳後主（Chen Houzhu，南朝陳的末代皇帝）每次飲酒宴樂，挑選宮女一千多人，學習新的歌曲並演唱。分部輪流進獻。其中歌曲有《玉樹後庭花》（Yu Shu Hou Ting Hua）、《臨春樂》（Lin Chun Yue）等。因此導致了亡國。

霓裳肇亂

唐明皇（Tang Minghuang，唐玄宗）沉溺於聲色犬馬，創作《霓裳羽衣曲》（Ni Chang Yu Yi Qu）。開啟了安祿山（An Lushan）在范陽（Fanyang）的叛亂。皇帝的車駕逃往蜀地，幾乎導致國家滅亡。

鄭衛忘倦

魏文侯（Wei Wenhou，魏國國君）問子夏（Zixia，孔子的學生）說：『我戴著禮帽，穿著禮服，聽古雅的音樂，就只想睡覺。聽鄭國（Zheng）和衛國（Wei）的音樂，就不知道疲倦。』敢問這是什麼原因呢？

鸚鵡傷心

王淳（Wang Chun，人名）的妾擅長彈琵琶。王淳敲擊拍板，鸚鵡就叫『琵琶』。妾隨著鸚鵡的叫聲來到。後來妾死了。偶然敲擊拍板，鸚鵡叫『琵琶』。王淳感慨傷心，寫詩說：『鸚鵡的叫聲還在耳邊，琵琶的事情已經不在。傷心於漢江（Han River）的水，一同渡過卻不能一同歸來。』於是生病而死。

畜笛自娛

宋太微禪師（Song Taiwei Chanshi，宋代禪師）關上門唸佛，精進不懈怠。常常在後山散步。忽然聽到笛聲，豁然開悟。因此養了一支笛子自己娛樂。

投壺

《禮記》（Li Ji）中有《投壺篇》（Tou Hu Pian）。又有《射義》（She Yi）。《射義》說：『射箭的人進退周旋一定要命中目標，內心端正，外表正直，然後拿著弓箭仔細瞄準。這可以觀察他的德行。』所以投壺和射箭的意義相同。

丹朱佚遊

《尚書》（Shang Shu）說：『不要像丹朱（Dan Zhu，堯的兒子）那樣傲慢，只喜歡遊樂。』

河圖洛書

龍馬揹著河圖（He Tu）從黃河中出現，伏羲（Fu Xi）因此畫了八卦。神龜揹著洛書（Luo Shu）從...

【English Translation】 English version: They originally thought it was Yang Hu (a person's name). Therefore, they surrounded him. Now it is not (Yang Hu). Please allow us to take our leave and withdraw our troops.

Playing the Se Under the Spring Breeze

Zeng Dian (a student of Confucius) spoke of his aspirations, saying, 'In late spring, when the spring garments are ready, I would go with five or six adults and six or seven children to bathe in the Yi River, enjoy the breeze on the Wu Yu terrace, and return singing.' Confucius sighed and said, 'I agree with Dian!'

Jade Tree Increases Sorrow

Each time Emperor Chen Houzhu (the last emperor of the Chen Dynasty) held feasts, he would select over a thousand palace women to learn new songs and perform them. They would take turns in sections to present the songs. Among the songs were 'Jade Tree Blossom in the Courtyard' (Yu Shu Hou Ting Hua), 'Joy of Approaching Spring' (Lin Chun Yue), etc. This led to the downfall of the dynasty.

Rainbow Skirt Initiates Chaos

Emperor Tang Minghuang (Emperor Xuanzong of the Tang Dynasty) indulged in sensual pleasures and composed the 'Rainbow Skirt Feathered Robe Dance' (Ni Chang Yu Yi Qu). This initiated An Lushan's (a general) rebellion in Fanyang (a place name). The emperor's carriage fled to Shu (a place name), nearly leading to the destruction of the country.

Forgetting Weariness with Zheng and Wei

Marquis Wen of Wei (ruler of the Wei state) asked Zixia (a student of Confucius), 'When I wear my ceremonial cap and robes and listen to ancient music, I only want to sleep. But when I listen to the music of Zheng (a state) and Wei (a state), I do not feel tired.' May I ask what the reason is?

The Parrot's Heartbreak

Wang Chun's (a person's name) concubine was skilled at playing the pipa (a Chinese lute). When Wang Chun clapped his hands, the parrot would call out 'pipa'. The concubine would come at the parrot's call. Later, the concubine died. Accidentally, Wang Chun clapped his hands, and the parrot called out 'pipa'. Wang Chun was moved with grief and wrote a poem, saying, 'The parrot's call is still in my ears, but the pipa's affair is no more. I am saddened by the waters of the Han River (a river name), we crossed together but cannot return together.' He then fell ill and died.

Keeping a Flute for Self-Entertainment

Chan Master Taiwei of Song (a Chan master of the Song Dynasty) closed his door to recite the Buddha's name, diligently and without懈怠. He often strolled in the mountains behind the temple. Suddenly, he heard the sound of a flute and attained enlightenment. Therefore, he kept a flute for his own entertainment.

Pitch-Pot

The 'Book of Rites' (Li Ji) contains the chapter 'Pitch-Pot' (Tou Hu Pian). It also contains 'The Meaning of Archery' (She Yi). 'The Meaning of Archery' says, 'The archer's advance, retreat, and turning must hit the target, his inner intention must be upright, and his outer posture must be straight. Then he holds the bow and arrow carefully and firmly. This can be observed for his virtue.' Therefore, pitch-pot and archery have the same meaning.

Dan Zhu's Indolent Play

The 'Book of Documents' (Shang Shu) says, 'Do not be arrogant like Dan Zhu (Yao's son), who only loves to play.'

The He Tu and Luo Shu

The dragon-horse emerged from the Yellow River carrying the He Tu (River Diagram), and Fu Xi (a legendary ruler) therefore drew the Eight Trigrams. The divine turtle emerged carrying the Luo Shu (Luo River Writing) from...

---

出於洛。箕子以是陳九疇。

詩感白癩

可公耽於吟詩。老宿勸誦法華。可讀竟。乃曰。此中惟香風吹萎華更雨新好者二句為佳耳。發是語已。遂感白癩。

畫墮泥犁

□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□。

貫休智永

唐貫休。姓姜氏。金華蘭溪人。能詩。唐智永。王羲之遠代孫。善書。號鐵門限。

激發于座元

臨濟義玄禪師。初在黃檗會中。時睦州為首座。乃問濟上座在此多少時。曰。三年。州曰。曾參問否。曰。不曾問。不知問個甚麼。州曰。何不問如何是佛法的的大意。明日檗上堂。師依教而問。三度被打。后辭去。參大愚。于言下大悟。愚令嗣黃檗焉。

得入于侍者

韓文公問大顛曰。弟子軍州事繁。佛法省要處乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰。作么。平曰。先以定動。后以智拔。公乃曰。和尚門風高峻。弟子于侍者邊得個入處。

臨淄肩摩

蘇秦說齊王曰。臨淄之地。車轂擊。人肩摩。連衽成帷。揮汗成雨。

十室忠信

子曰。十室之邑。必有忠信如丘者焉。不如丘之好學也。

各三成九

大衣三品。九條十一條十三條為下品。十

【現代漢語翻譯】 出於洛（洛水）。箕子因此陳述了九疇（《尚書·洪範》中記載的九種治國大法）。

詩感白癩（白癜風）

可公沉迷於吟詩。老僧勸他誦讀《法華經》。可公讀完后，說：『這其中只有『香風吹萎華，更雨新好者』這兩句還不錯。』說完這話后，就得了白癩（白癜風）。

畫墮泥犁（地獄）

（此處原文缺失，無法翻譯）

貫休智永

唐朝的貫休（僧人），姓姜，是金華蘭溪人。擅長寫詩。唐朝的智永（僧人），是王羲之的遠房後代，擅長書法，號稱『鐵門限』。

激發于座元

臨濟義玄禪師，最初在黃檗（黃檗希運禪師）的門下。當時睦州（睦州道蹤禪師）是首座。睦州問義玄：『你在這裡多久了？』義玄說：『三年。』睦州說：『你曾參問過嗎？』義玄說：『不曾問。不知道問什麼。』睦州說：『為何不問什麼是佛法的大意？』第二天，黃檗上堂說法，義玄按照睦州所教的去問，被黃檗打了三次。後來義玄辭別黃檗，去參訪大愚（大愚禪師），在言語之下大悟。大愚讓義玄繼承黃檗的衣缽。

得入于侍者

韓文公（韓愈）問大顛（大顛寶通禪師）說：『弟子我身兼軍州要職，事務繁忙，請大師用一句話概括佛法的精要之處。』大顛沉默良久。韓愈不知如何是好。當時三平（三平義忠禪師）是侍者，便敲了禪床三下。大顛問：『作什麼？』三平說：『先以定力使之動搖，后以智慧將其拔除。』韓愈說：『和尚的門風真是高峻啊，弟子我從侍者這裡得到了一個入門之處。』

臨淄肩摩

蘇秦遊說齊王說：『臨淄這個地方，車子的輪轂相互碰撞，人們的肩膀挨著肩膀，衣襟連在一起就像帷幕一樣，揮灑的汗水就像下雨一樣。』

十室忠信

孔子說：『即使是隻有十戶人家的小地方，也一定有像我這樣忠誠守信的人，只是不如我那樣好學罷了。』

各三成九

大衣（袈裟）分為三品，九條、十一條、十三條為下品。

【English Translation】 It came from the Luo River. Ji Zi (Viscount of Ji) therefore presented the Nine Categories (Nine Great Laws recorded in the 'Hong Fan' chapter of the Book of Documents).

Poem Causes White Leprosy

Lord Ke was engrossed in composing poetry. An old monk advised him to recite the Lotus Sutra. After Lord Ke finished reading it, he said, 'Only the two lines 'fragrant winds wither the flowers, and rain brings forth new beauty' are good.' After saying this, he contracted white leprosy (vitiligo).

Painting Falls into Naraka (Hell)

(Original text missing, unable to translate)

Guanxiu Zhiyong

Guanxiu (a monk) of the Tang Dynasty, whose surname was Jiang, was a native of Lanxi in Jinhua. He was skilled at writing poetry. Zhiyong (a monk) of the Tang Dynasty was a distant descendant of Wang Xizhi and was skilled at calligraphy, known as 'Iron Threshold'.

Inspired by the First Seat

Chan Master Linji Yixuan was initially under Huangbo (Chan Master Huangbo Xiyun). At that time, Muzhou (Chan Master Muzhou Daozong) was the first seat. Muzhou asked Yixuan, 'How long have you been here?' Yixuan said, 'Three years.' Muzhou said, 'Have you ever inquired?' Yixuan said, 'I have not. I don't know what to ask.' Muzhou said, 'Why don't you ask what is the great meaning of the Buddha-dharma?' The next day, Huangbo ascended the hall to preach, and Yixuan asked according to Muzhou's instructions, and was beaten three times by Huangbo. Later, Yixuan bid farewell to Huangbo and went to visit Dayu (Chan Master Dayu), and had a great enlightenment under his words. Dayu asked Yixuan to inherit Huangbo's mantle.

Gaining Entry from the Attendant

Han Wengong (Han Yu) asked Dadian (Chan Master Dadian Baotong), 'I, your disciple, hold important military and administrative positions and am busy with affairs. Please, Master, summarize the essence of the Buddha-dharma in one sentence.' Dadian remained silent for a long time. Han Yu didn't know what to do. At that time, Sanping (Chan Master Sanping Yizhong) was the attendant, and he knocked on the meditation bed three times. Dadian asked, 'What are you doing?' Sanping said, 'First use concentration to shake it, then use wisdom to uproot it.' Han Yu said, 'The Master's style is truly lofty, and I, your disciple, have gained an entry point from the attendant.'

Linzi Shoulder to Shoulder

Su Qin persuaded the King of Qi, saying, 'In the place of Linzi, the hubs of the chariots collide with each other, people's shoulders rub against each other, and the hems of their garments join together like curtains, and the sweat they shed is like rain.'

Ten Households of Loyalty and Trust

Confucius said, 'Even in a small place with only ten households, there must be someone as loyal and trustworthy as I am, but not as fond of learning as I am.'

Each Three Makes Nine

The great robe (Kashaya) is divided into three grades, with nine, eleven, and thirteen strips being the lower grade.

---

五十七十九條為中品。二十一二十三二十五條為上品。

六法尼

一不與染心男相觸。二不盜人四錢。三不斷畜生命。四不小妄語。五不非時食。六不飲酒。

約姓則魯

魯。姬姓。出自周文王第四子周公旦。

開國則齊

齊。姜姓。出自太公呂望。佐周武王伐紂定天下。

七歲講經

□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□。

二旬首眾

靈樹二十年不置首座。常云。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘。三門外接首座。眾出迓。乃雲門也。遂充首座。

岳帝受戒

元圭禪師住嵩岳。一日有異人稱謁云。我嵩岳神也。愿授以正戒。令我度世。師付五戒。付曰。汝能不淫乎。曰。我亦娶也。師曰。非謂此也。謂無羅欲也。曰。能。師曰。汝能不盜乎。曰。何乏我也。焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰。能。師曰。汝能不殺乎。曰。實司其柄。焉云不殺。師曰。非謂此也。謂有濫誤疑混也。曰。能。師曰。汝能不妄乎。曰。我正直。焉有妄乎。師曰。非謂此也。謂先後不合天心也。曰。能。師曰。汝不遭酒敗乎。曰。能。師曰。如上是為佛戒。汝當奉持。

【現代漢語翻譯】 現代漢語譯本 五十七和五十九條屬於中品。二十一、二十三和二十五條屬於上品。

六法尼（Six Dharmas for Nuns）

一、不與生起染污之心的男子接觸。 二、不盜取他人價值四錢的財物。 三、不斷絕畜生的生命。 四、不說小妄語。 五、不在非時食用食物。 六、不飲酒。

約姓則魯（By Surname, it's Lu）

魯（Lu），姬姓（Ji surname）。出自周文王（King Wen of Zhou）的第四子周公旦（Duke Dan of Zhou）。

開國則齊（By Founding a State, it's Qi）

齊（Qi），姜姓（Jiang surname）。出自太公呂望（Grand Duke Lü Wang），輔佐周武王（King Wu of Zhou）討伐紂（Zhou），平定天下。

七歲講經（Preaching Sutras at Seven Years Old） （原文此處缺失，無法翻譯）

二旬首眾（Leading the Assembly at Twenty）

靈樹（Ling Shu，a monastery）二十年沒有設定首座（head monk）。常說：『我的首座已經出生了。』『我的首座在牧牛。』『我的首座在行腳（wandering on pilgrimage）。』有一天，命令敲鐘，到三門外迎接首座。大眾出去迎接，原來是雲門（Yun Men，a monk）。於是讓他擔任首座。

岳帝受戒（The Mountain God Receiving Precepts）

元圭禪師（Zen Master Yuan Gui）住在嵩岳（Mount Song）。一天，有位奇異的人前來拜見，說：『我是嵩岳山神。希望您能授予我正戒（proper precepts），讓我得以度世。』禪師授予他五戒（Five Precepts）。問道：『你能不淫嗎？』山神說：『我也娶妻了。』禪師說：『不是指這個。是指沒有情慾。』山神說：『能。』禪師說：『你能不盜嗎？』山神說：『我什麼都不缺，哪裡需要盜取呢？』禪師說：『不是指這個。是指接受供奉卻降福給邪淫之人，不供奉就降禍給善良之人。』山神說：『能。』禪師說：『你能不殺嗎？』山神說：『我實際上掌管著殺戮的權力，怎麼能說不殺呢？』禪師說：『不是指這個。是指有濫殺、誤殺或疑殺的情況。』山神說：『能。』禪師說：『你能不妄語嗎？』山神說：『我為人正直，哪裡會有妄語呢？』禪師說：『不是指這個。是指所作所為不符合天心。』山神說：『能。』禪師說：『你不會因酒而犯錯嗎？』山神說：『能。』禪師說：『以上就是佛戒（Buddhist precepts），你應該奉持。』

【English Translation】 English version Fifty-seven and fifty-nine items belong to the middle grade. Twenty-one, twenty-three, and twenty-five items belong to the upper grade.

Six Dharmas for Nuns

1. Not to touch a man with a defiled mind.
2. Not to steal four coins from others.
3. Not to kill sentient beings.
4. Not to tell minor lies.
5. Not to eat at improper times.
6. Not to drink alcohol.

By Surname, it's Lu

Lu (魯), Ji surname (姬姓). Originated from Duke Dan of Zhou (周公旦), the fourth son of King Wen of Zhou (周文王).

By Founding a State, it's Qi

Qi (齊), Jiang surname (姜姓). Originated from Grand Duke Lü Wang (太公呂望), who assisted King Wu of Zhou (周武王) in defeating Zhou (紂) and pacifying the world.

Preaching Sutras at Seven Years Old (The original text is missing here, so it cannot be translated)

Leading the Assembly at Twenty

Ling Shu (靈樹, a monastery) did not appoint a head monk (首座) for twenty years. It was often said: 'My head monk is already born.' 'My head monk is herding cattle.' 'My head monk is wandering on pilgrimage (行腳).' One day, he ordered the bell to be rung to welcome the head monk outside the three gates. The assembly went out to greet him, and it turned out to be Yun Men (雲門, a monk). So he was appointed as the head monk.

The Mountain God Receiving Precepts

Zen Master Yuan Gui (元圭禪師) lived in Mount Song (嵩岳). One day, a strange person came to visit and said: 'I am the mountain god of Mount Song. I hope you can grant me the proper precepts (正戒) so that I can transcend the world.' The Zen master gave him the Five Precepts (五戒). He asked: 'Can you abstain from lust?' The mountain god said: 'I am also married.' The Zen master said: 'I am not referring to that. I mean having no carnal desires.' The mountain god said: 'I can.' The Zen master said: 'Can you not steal?' The mountain god said: 'I lack nothing, why would I need to steal?' The Zen master said: 'I am not referring to that. I mean accepting offerings but bestowing blessings on those who are lewd, and inflicting misfortune on those who are virtuous if they don't offer.' The mountain god said: 'I can.' The Zen master said: 'Can you not kill?' The mountain god said: 'I actually control the power of killing, how can I say I don't kill?' The Zen master said: 'I am not referring to that. I mean having indiscriminate, mistaken, or doubtful killings.' The mountain god said: 'I can.' The Zen master said: 'Can you not lie?' The mountain god said: 'I am upright, how could I lie?' The Zen master said: 'I am not referring to that. I mean actions that do not conform to the will of heaven.' The mountain god said: 'I can.' The Zen master said: 'Will you not be ruined by alcohol?' The mountain god said: 'I can.' The Zen master said: 'The above are the Buddhist precepts (佛戒), you should uphold them.'

---

傷體犯逆

調達破僧。將五百比丘去。身子厭令眠熟。目連擎眾將還。調達眠起誓報此怨。佛于靈山經行。調達捧三十肘石擲佛。山神手遮。小石迸傷佛足。出佛身血。墮阿鼻獄。

六物之名

邵康節漁樵問對。六物具而得魚。謂竿綸浮沉鉤餌。

垂任公釣

大鵬賦。任公見之而罷釣。任公事出莊子。任公以數石粟作餌。而釣吞舟之魚。

匹雛之勝

孟子曰。力不能勝一匹雛。則為無力人矣。

攘馮婦臂

孟子曰。晉人有馮婦者。善摶虎。卒為善士。則之野。有眾逐虎。虎負嵎。莫之敢攖。望見馮婦。趨而迎之。馮婦攘臂下車。眾皆悅之。其為士者笑之。

賊夫人子

子路使子羔為費宰。子曰。賊夫人之子。子路曰。有民人焉。有社稷焉。何必讀書。然後為學。子曰。是故惡夫佞者。

十禪支

初禪五支。一覺支。二觀支。三喜支。四樂支。五一心支。二禪四支。一內凈支。二喜支。三樂支。四一心支。三禪五支。一舍支。二念支。三慧支。四樂支。五一心支。四禪四支。一不苦不樂支。二舍支。三念支。四一心支(四禪共十。重出者不論)。

分河異幟

西域性相二宗。分河飲水。異色立幟。

擊芥操弋

華嚴鈔云。昔人勝負氣高。是非情厚。上古妙義用而不言。先賢小疪廣申。破斥先師。在其譯內。斧鑿太深。纖芥在於珠中。何須擊破。蓋指靜法苑公議其師也。

○操戈何休。曰。康成入吾室。操吾戈而伐我乎。

一夫不獲

書曰。子弗俾厥後為堯舜。其心愧恥。若撻於市。一夫不獲。則曰時予之辜。

飲牛

堯以天下讓許由。由以告巢父。巢父曰。汝何不隱汝形。藏汝光。乃水洗其耳。樊仲父將飲牛。見巢父洗耳。乃驅牛飲上流。

荷蕢

夫子擊磬于衛有荷蕢而過孔氏之門者。曰。有心哉。擊磬乎。

蛤生天

昔如來說法池邊。有一蛤蜊自池而起。入于草中。聽佛法。有農夫后至。以不知故。鋤钁之。蛤死。生於天上。

鵬敬律

金翅鳥王常欲摶龍。龍披袈裟。則不興害。

虎避地

唐懷空禪師得庵基。虎遠避之。

蟒革心

□□□與一友同學。友先亡。為蟒神。頗著威靈。師往詣開導。神現形乃大蟒。垂淚如雨。明日。蟒殞后林。遂得度脫。

海魚興法門

昔智者禪師創放生池于海涯。其放之也。必為授皈戒。說大法。智者滅后。至唐末。中國天臺之道寢息。而海東高麗新羅諸國盛弘此教。

【現代漢語翻譯】 現代漢語譯本 《華嚴鈔》中說：『過去的人爭強好勝，是非觀念強烈。上古精妙的義理，是用而不說的。先賢的小缺點卻被廣泛宣揚。駁斥先師，在翻譯的經文里，斧鑿的痕跡太深。細微的瑕疵如同在珍珠之中，何必擊破它呢？』這大概是指靜法苑（Jingfayuan，地名）批評他的老師。

○操戈何休（Cao Ge He Xiu，人名）說：『康成（Kang Cheng，人名）進入我的房間，拿著我的戈來攻擊我嗎？』

一人沒有得到好處

《尚書》中說：『如果不能使他的後代成為堯舜（Yao Shun，傳說中的聖賢），他的內心感到愧疚和羞恥，好像在市場上受鞭打一樣。如果有一個人沒有得到好處，就說這是我的罪過。』

飲牛

堯（Yao，傳說中的聖賢）要把天下讓給許由（Xu You，人名），許由告訴巢父（Chao Fu，人名）。巢父說：『你為什麼不隱藏你的形跡，收斂你的光芒？』於是用水洗他的耳朵。樊仲父（Fan Zhongfu，人名）將要給牛飲水，看見巢父洗耳朵，就趕著牛到上游去飲水。

荷蕢

孔子（Confucius）在衛國（Wei Guo，古代國家名）擊磬，有一個挑著草筐的人經過孔子的門前，說：『用心啊，擊磬的聲音！』

蛤蜊生天

過去如來（Tathagata）說法的水池邊，有一個蛤蜊從池中出來，進入草叢中，聽佛法。有一個農夫後來來到，因為不知道，用鋤頭挖它，蛤蜊死了，轉生到天上。

鵬敬律

金翅鳥王（Garuda）常常想要抓龍（Naga），龍披上袈裟，金翅鳥王就不敢加害。

虎避地

唐朝的懷空禪師（Huai Kong，人名）得到一塊建庵的土地，老虎遠遠地避開了。

蟒革心

某某某（省略）與一個朋友一起學習。朋友先去世了，成爲了蟒神，頗有威靈。禪師前去開導，神現出原形是一條大蟒，流淚如雨。第二天，蟒蛇死在後面的樹林里，於是得到了度脫。

海魚興法門

過去智者禪師（Zhi Zhe，人名）在海邊創立放生池。放生的時候，一定為它們授皈依戒，說大法。智者禪師圓寂后，到了唐朝末年，中國天臺宗（Tiantai，佛教宗派）的道統衰落，而海東高麗（Goryeo，古代國家名）、新羅（Silla，古代國家名）等國盛行弘揚這個教義。

【English Translation】 English version The Huayan Chao (Commentary on the Avatamsaka Sutra) says: 'People of the past were highly competitive and had strong opinions about right and wrong. The profound meanings of ancient times were practiced but not spoken of. The minor flaws of former sages were widely publicized. Criticizing previous teachers, the marks of chiseling were too deep in the translated scriptures. Minute blemishes are like those in a pearl; why break it?' This probably refers to Jingfayuan's (place name) criticism of his teacher.

○ Cao Ge He Xiu (person's name) said: 'Kang Cheng (person's name) enters my room, takes my spear, and attacks me?'

One man not benefited

The Book of Documents says: 'If he cannot make his descendants like Yao and Shun (legendary sage rulers), his heart feels ashamed, as if being whipped in the marketplace. If one man is not benefited, then he says it is my fault.'

Drinking Ox

Yao (legendary sage ruler) wanted to abdicate the throne to Xu You (person's name), who told Chao Fu (person's name). Chao Fu said: 'Why don't you hide your form and conceal your light?' So he washed his ears with water. Fan Zhongfu (person's name) was about to let his ox drink, saw Chao Fu washing his ears, and drove the ox to drink upstream.

Carrying a Basket

Confucius (Confucius) was playing the chimes in the state of Wei (ancient state name), and a man carrying a basket passed by the door of Confucius and said: 'How deliberate is the sound of the chimes!'

Clam Born in Heaven

In the past, by the pond where the Tathagata (Tathagata) preached, there was a clam that came out of the pond and entered the grass, listening to the Dharma. A farmer came later and, not knowing, dug it up with a hoe. The clam died and was reborn in heaven.

Garuda Respects the Vinaya

The Garuda King (Garuda) often wanted to seize dragons (Naga). If a dragon wore a kasaya (Buddhist robe), the Garuda King would not harm it.

Tiger Avoids the Land

The Tang Dynasty Chan Master Huai Kong (person's name) obtained a piece of land to build a hermitage, and the tigers avoided it from afar.

Python Changes Its Heart

So and so (omitted) studied with a friend. The friend died first and became a python spirit, possessing considerable power. The master went to enlighten it. The spirit revealed its form as a large python, shedding tears like rain. The next day, the python died in the back forest and was liberated.

Sea Fish Promote the Dharma

In the past, Chan Master Zhi Zhe (person's name) established a life-release pond by the sea. When releasing creatures, he would always administer the Three Refuges and precepts and speak the Great Dharma to them. After Chan Master Zhi Zhe passed away, by the end of the Tang Dynasty, the Tiantai (Buddhist school) tradition in China declined, while the countries of Goryeo (ancient country name) and Silla (ancient country name) in the east sea flourished and propagated this teaching.

---

繼忠法師云。智者緣在此方。而教敷于海東。此必放生池中諸魚聞教報生者爾。

飛鳥為弟子

雉雞聽法師講法華經。后死。託生人中。為師作弟子。

凈名談不二

維摩詰問文殊。何等是菩薩入不二法門。文殊謂無言無說。離諸問答。是為不二。文殊復問維摩詰。維摩詰於是默然。

雙林講涅槃

傅大士降於雙林。梁武帝請講金剛經。士才升座。以尺揮案一下。便下座。帝愕然。志公云。陛下還會么。帝曰不會。公曰。大士講經竟。

不說法

四分戒本云。人臥己立。不得為說法。不得為覆頭人說法。人持杖。不應為說法。以上除病。

翹首高參

唐白居易守杭州。入山謁鳥窠禪師。問曰。禪師住處甚險。師曰。太守危險尤甚。曰弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問如何是佛法大意。師曰。諸惡莫作。眾善奉行。曰。三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。居易作禮而退。

三詔不回

唐四祖道信大師。貞觀癸卯歲。太宗向師道味。欲瞻豐采。詔赴京師。上表遜謝。前後三反。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。

【現代漢語翻譯】 現代漢語譯本： 繼忠法師說：『智者與此地有緣，所以佛法傳到了海東（指朝鮮半島）。這一定是放生池中的魚聽聞佛法後轉世來報恩的。』 飛鳥成為弟子 有隻雉雞聽法師講《法華經》，死後轉世為人，成為法師的弟子。 凈名（維摩詰的別稱）談論不二法門 維摩詰問文殊菩薩：『什麼是菩薩進入不二法門？』文殊菩薩說：『沒有言語，沒有說法，脫離一切問答，這就是不二法門。』文殊菩薩反問維摩詰，維摩詰於是沉默不語。 雙林（指雙林寺）講涅槃 傅大士（傅翕，南北朝時期的居士）來到雙林寺，梁武帝請他講《金剛經》。傅大士才登上座位，用尺子敲了一下桌子，就下座了。梁武帝感到愕然。志公禪師問：『陛下領會了嗎？』梁武帝說：『沒有領會。』志公禪師說：『大士講經完畢了。』 不說法 《四分戒本》中說：當別人躺著而自己站著時，不得為他人說法；不得為頭被遮蓋的人說法；別人拿著枴杖時，不應為他說法。以上情況，如果是因為生病則不在此限。 翹首高參 唐朝白居易任杭州太守時，入山拜訪鳥窠禪師，問道：『禪師住的地方很危險。』禪師說：『太守的處境更加危險。』白居易說：『我身居要職，鎮守江山，有什麼危險呢？』禪師說：『薪火相交，識性不停，這難道不是危險嗎？』又問：『什麼是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩也知道這樣說。』禪師說：『三歲小孩雖然說得出，八十歲老人卻做不到。』白居易行禮後退下。 三詔不回 唐朝四祖道信大師，在貞觀癸卯年，唐太宗仰慕大師的道行，想一睹大師的風采，下詔請大師到京城。大師上表謙遜推辭，前後三次，都以生病為理由推脫。唐太宗第四次派使者說：『如果不起身，就取下他的首級。』使者到達山中傳達旨意，道信大師於是引頸就刃，神色安然。使者感到驚異。

【English Translation】 English version: Master Jizhong said, 'The wise are connected to this land, so the Dharma has spread to Hae Dong (referring to the Korean Peninsula). This must be the reincarnation of the fish in the liberation pond who heard the Dharma and came to repay the kindness.' Birds as Disciples A pheasant listened to a Dharma master lecturing on the 'Lotus Sutra'. After its death, it was reborn as a human and became the master's disciple. Vimalakirti Discusses Non-Duality Vimalakirti (another name for Vimalakirti) asked Manjushri Bodhisattva, 'What is the entrance to the non-dual Dharma for a Bodhisattva?' Manjushri Bodhisattva said, 'No words, no speech, detached from all questions and answers, this is non-duality.' Manjushri Bodhisattva then asked Vimalakirti in return, and Vimalakirti remained silent. Nirvana Lecture at Shuanglin (referring to Shuanglin Temple) Great Master Fu (Fu Xi, a lay Buddhist during the Northern and Southern Dynasties) arrived at Shuanglin Temple. Emperor Wu of Liang requested him to lecture on the 'Diamond Sutra'. Great Master Fu only ascended the seat, tapped the table once with a ruler, and then descended. Emperor Wu was astonished. Zen Master Zhigong asked, 'Has Your Majesty understood?' Emperor Wu said, 'I have not understood.' Zen Master Zhigong said, 'The Great Master has finished lecturing.' Not Giving Dharma Talks The 'Four-Part Vinaya' states: When others are lying down and you are standing, you must not give Dharma talks to them; you must not give Dharma talks to people whose heads are covered; you should not give Dharma talks to people who are holding a staff. The above situations do not apply if it is due to illness. Looking Up for High Guidance During the Tang Dynasty, when Bai Juyi was the governor of Hangzhou, he entered the mountains to visit Zen Master Niaoke, asking, 'Zen Master's residence is very dangerous.' The Zen Master said, 'The governor's situation is even more dangerous.' Bai Juyi said, 'I hold an important position, guarding the country, what danger is there?' The Zen Master said, 'The interaction of fuel and fire, the unceasing nature of consciousness, is this not dangerous?' He then asked, 'What is the main idea of the Buddha Dharma?' The Zen Master said, 'Cease all evil, practice all good.' Bai Juyi said, 'Even a three-year-old child knows how to say that.' The Zen Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi bowed and withdrew. Refusing Three Imperial Summons During the Tang Dynasty, the Fourth Patriarch Daoxin, in the year Gui Mao of the Zhenguan era, Emperor Taizong admired the Master's virtue and wished to see the Master's demeanor, so he issued an edict inviting the Master to the capital. The Master submitted a memorial humbly declining, three times in total, using illness as an excuse. The fourth time, Emperor Taizong sent an envoy saying, 'If he does not rise, then take his head.' The envoy arrived at the mountain and conveyed the imperial decree. Master Daoxin then stretched his neck to the blade, his expression serene. The envoy was astonished.

---

回以狀聞。帝彌加欽慕。就賜珍繒。以遂其志。

沙汰改更

唐武宗會昌。沙汰天下僧尼。宋徽宗宣和元年。詔更佛號為大覺金仙。僧為德士。

戒疏發隱事義(終)

【現代漢語翻譯】 現代漢語譯本：

他將情況如實稟報。皇帝更加欽佩仰慕，於是賞賜珍貴的絲綢，以成全他的志向。

沙汰改更

唐武宗會昌年間，整頓淘汰天下的僧尼。宋徽宗宣和元年，下詔更改佛的稱號為大覺金仙（Great Golden Immortal of Enlightenment），僧人稱為德士（Virtuous Scholar）。

《戒疏發隱事義》（終） English version:

He reported the situation truthfully. The Emperor admired him even more, and bestowed precious silks to fulfill his aspirations.

Elimination and Reform

During the Huichang era of Emperor Wuzong of the Tang Dynasty, there was a purge and elimination of monks and nuns throughout the land. In the first year of the Xuanhe era of Emperor Huizong of the Song Dynasty, an edict was issued to change the title of Buddha to Great Golden Immortal of Enlightenment (Dàjué Jīnxiān), and monks were called Virtuous Scholars (Déshì).

'Elucidation of the Meanings in the Commentary on the Vinaya' (End)

【English Translation】 He reported the situation accordingly. The Emperor admired him even more and bestowed precious silks to fulfill his ambition. Elimination and Reformation During the Huichang era of Emperor Wuzong of Tang, monks and nuns throughout the country were purged and reorganized. In the first year of the Xuanhe era of Emperor Huizong of Song, an edict was issued to change the title of Buddha to 'Great Golden Immortal of Enlightenment' (Dàjué Jīnxiān), and monks were called 'Virtuous Scholars' (Déshì). The End of 'Elucidation of the Meanings in the Commentary on the Vinaya'

---